A Comprehensive Dua

There are many Duas that can be categorized as comprehensive like

رَبَّنَاۤ ءَاتِنَا فِی ٱلدُّنۡیَا حَسَنَةࣰ وَفِی ٱلۡـَٔاخِرَةِ حَسَنَةࣰ وَقِنَا عَذَابَ ٱلنَّارِ [1]

“Our Lord, give us good in this world and good in the Hereafter, and save us from the punishment of Fire.”

وَقُل رَّبِّ أَدۡخِلۡنِی مُدۡخَلَ صِدۡقࣲ وَأَخۡرِجۡنِی مُخۡرَجَ صِدۡقࣲ وَٱجۡعَل لِّی مِن لَّدُنكَ سُلۡطَـٰنࣰا نَّصِیرࣰا [2]

And say, “O my Lord, make me enter a rightful entrance and make me exit a rightful exit, and grant me from Your Own a power, favored (by You).”

رَبِّ أَوۡزِعۡنِیۤ أَنۡ أَشۡكُرَ نِعۡمَتَكَ ٱلَّتِیۤ أَنۡعَمۡتَ عَلَیَّ وَعَلَىٰ وَ ٰ⁠لِدَیَّ وَأَنۡ أَعۡمَلَ صَـٰلِحࣰا تَرۡضَىٰهُ وَأَصۡلِحۡ لِی فِی ذُرِّیَّتِیۤۖ إِنِّی تُبۡتُ إِلَیۡكَ وَإِنِّی مِنَ ٱلۡمُسۡلِمِینَ [3]

“My Lord, grant me that I offer gratitude for the favour You have bestowed upon me and upon my parents, and that I do righteous deeds that You like. And set righteousness, for my sake, in my progeny. Of course, I repent to you, and truly I am one of those who submit to You.”

رَبِّ إِنِّی لِمَاۤ أَنزَلۡتَ إِلَیَّ مِنۡ خَیۡرࣲ فَقِیرࣱ [4]

“My Lord, I am in need of whatever good you send down to me.”

 Despite them all being my favorites, I like this one Dua the most, which is comprehensive as well as brief. This Dua has two parts; first one is the strongest remedy against any addiction, which one finds very difficult to overcome, and the second one caters to the unburdening of debt, no matter how large amount is due.

This Dua is related in Sunan Tirmizi from Hazrat Ali (may Allah be pleased with him). [5] The gist of the narration is that a Mukatib slave (who has to pay an amount to his master to win his freedom) came to Hazrat Ali (may Allah be pleased with him) and said, ‘I am unable to pay the agreed money to my master, please assist me’. Hazrat Ali (may Allah be pleased with him) responded, ‘Should I not tell you a Dua that the Prophet ﷺ told me? If you have a debt as big as a mountain, Allah will pay it for you.’ The Dua is as follows:

اللَّهمَّ اكْفِني بحلالِكَ عَن حَرَامِكَ، وَاغْنِني بِفَضلِكَ عَمَّن سِوَاكَ

O my Lord, suffice me with your permissible from your impermissible (i.e fulfill my needs from that which is permissible so that I don’t have to resort to the impermissible) and make me with your blessings, independent from all those other than you (i.e. my needs be only fulfilled by you)

---

[1] Surah Al-Baqarah: 201

[2] Surah Al-Isrāʾ: 80

[3]Surah Al-Aḥqāf: 15

[4] Surah Al-Qaṣaṣ: 24

[5] وَعن عليٍّ، أَنَّ مُكَاتَبًا جاءهُ، فَقَالَ إِني عجزتُ عَن كِتَابَتِي. فَأَعِنِّي. قالَ: أَلا أُعَلِّمُكَ كَلِماتٍ عَلَّمَنيهنَّ رَسُولُ اللَّهِ ﷺ لَو كانَ عَلَيْكَ مِثْلُ جبلٍ دَيْنًا أَدَّاهُ اللَّهُ عنْكَ؟ قُلْ

اللَّهمَّ اكْفِني بحلالِكَ عَن حَرَامِكَ، وَاغْنِني بِفَضلِكَ عَمَّن سِوَاكَ

رواهُ الترمذيُّ وقال: حديثٌ حسنٌ

93. The Morning Light

1. By the morning light
2. and by the night when it darkens and becomes still
3. (Indeed) Your Lord has neither forsaken you nor is He displeased (with you)
4. and the Hereafter is (a lot) better for you than the present (worldly life)
5. and soon your Lord will bestow you (with so may blessings) that you will be satisfied
6. Did He not find you an orphan and give you shelter?
7. and did He not find you oblivious of the Guidance (of Islam) and guided you (to Islam)?
8. and did He not find you destitute and make you affluent?
9. So you (in gratitude for the above blessings) must not be harsh with the orphan
10. and you must not rebuke the beggar
11. and you must recount the blessings of your Lord.

Atheism in the Muslim Youth

There is a lot of concern in the Muslim communities about the rampant spread of atheism among the Muslim youth. I’d like to share my thoughts about this dilemma.

There are two major reasons for this, I guess. One is that the youth doesn’t know anything about Islam other than fairy tales extant in the common parlance. And with those cotton candy sticks they are thrown in the arena of the internet, to fight the beasts and trolls of atheism and ungodliness. And this fight they are bound to lose. Hence the pervasive atheism.

Second reason is that the youth doesn’t find any role model to follow in their near and dears. Every kid likes to emulate the most admired and successful person around, but the youth doesn’t find many religious people around them that are admired or successful. Also due primarily to daily struggle of existence, parents and elders don’t find time to educate and mentor their youth. The situation is aggravated more with the elders being as oblivious of Islam as the youth.

So when a kid, uninitiated in the field of polemics and unaware of the Islamic creed, encounters some attack on Islam, his already dwindling faith in Islam is shaken. Most young people don’t dare ask such queries but if he’s brave enough, he may ask the Imam of his mosque or his elders but they, not knowing the answer, would invariably snub him, which would result in him keeping these irreconcilable difficulties with his faith to himself. Which would pile up and sooner or later would convert into a rebellion with his faith making him an atheist.

The solution to this situation also needs two major steps. One is that if we want our youth to not fall in the cesspool of atheism, we need to prepare them for the impending onslaught of the internet which they are going to be exposed to, whenever they are online. That can only be achieved by letting them understand the Qur’an either by an authentic Aalim or from an authentic Tafsir. This is a must.

Secondly present the youth with religious role models, if it’s yourself it would be easier for the youth to follow and emulate. But if that’s not possible, find religious role models in your community and admire them and follow them, the youth will definitely follow.

Also do not snub any query regarding faith and Islam, if the kid asks a question, be patient and try to answer it and if unable to answer, tell him we’ll go together and ask such and such Aalim about this. This way you are gaining the confidence of the kid to come to you for subsequent inquiries, and you are giving him a role model to follow (in your form or in the form of the Aalim).

علوم اسلامیہ کی تعارفی کتب

بعض طلباء کے استفسار پر کہ ہر مضمون سے متعلق ایسی کتب جو سہل اور جامع ہوں ان کی نشاندہی کر دی جائے، تو ایسا ایک مجموعہ پیش خدمت ہے۔ کتابوں کی ترتیب آسان سے مشکل کی جانب ہے۔ اس مجموعہ کی ترتیب میں درس نظامی کے طلباء کی رعایت کی گئی ہے، مگر دوسروں کیلئے بھی نفع سے خالی نہیں ہے ۔

السياسة الإسلامية

اسلام اور سیاسی نظریات از مفتی تقی عثمانی

حکیم الامت کے سیاسی افکار از مفتی تقی عثمانی

اسلامی مملکت اور حکومت کے بنیادی اصول از محمد اسد (مترجم مولانا غلام رسول مہر) انگریزی ایڈیشن

بین الاقوامی تعلقات – اسلامی اور بین الاقوامی قانون کا تقابلی مطالعہ از ڈاکٹر وہبہ الزحیلی مترجم مولانا حکیم اللہ (العلاقات الدولیۃ فی الاسلام)

الأحكام السلطانية از علامة ماوردي (450ه‍) (اردو ترجمہ از مولوی سید محمد ابراھیم) (انگریزی ترجمة از ڈاکٹر اسد اللہ)

اسلامی معاشیات

اسلام اور جدید معیشت و تجارت از مفتی تقی عثمانی

اسلام کا نظام تقسیم دولت از مفتی محمد شفیع عثمانی (1976)

یورپ کے تین معاشی نظام از مفتی رفیع عثمانی (2022)

سرمایہ دارانہ اشتراکی نظام کا اسلامی معاشی نظام سے موازنہ از حضرت  علامہ شمس الحق افغانی (1983)

اسلامی معاشیات از مولانا مناظر احسن گیلانی (1956)

تاریخ

تاریخ ملت از مفتی زین العابدین و مفتی انتظام اللہ شہابی

آب کوثر، رود کوثر، موج کوثر از شیخ اکرام (1973)

تاریخ دعوت وعزیمت از مولانا ابو الحسن علی ندوی (1999)

مقدمہ از علامہ ابن خلدون (808ھ) (اردو ترجمہ از مولانا راغب رحمانی، انگریزی ترجمہ از فرانز روزنتھال (2003)، تلخیص مقدمہ از مولانا محمد حنیف ندوی)

الإعلان بالتوبيخ لمن ذم أهل التوريخ از علامہ سخاوی

سیرت

سیرۃ المصطفیٰ از مولانا ادریس کاندھلوی (1974)

اسوہ رسول اکرم از ڈاکٹر عبد الحی عارفی (1986)

زاد المعاد از علامہ ابن القیم (751ھ) (اردو ترجمہ از علامہ رئیس احمد جعفری جلد اول جلد ثانی)

السیرۃ النبویۃ از مولانا ابو الحسن علی ندوی (1999)

السیرۃ النبویہ از ابن ہشام (اردو ترجمہ از مولانا قطب الدین احمد محمودی جلد اول جلد ثانی جلد ثالث)

تصوف

تصوف کیا ہے از مولانا منظور نعمانی (1997) و دیگر

الاربعین از امام غزالی (404ھ 1111) (اردو ترجمہ تبلیغ دین از مولانا عاشق الٰہی میرٹھی)

تزکیہ و احسان از مولانا ابو الحسن علی ندوی (1999)

آثار الاحسان از علامہ ڈاکٹر خالد محمود (2020) (جلد اول جلد دوم)

مقالات احسانی از مولانا مناظر احسن گیلانی (1956)

التکشف عن مہمات التصوف از مولانا اشرف علی تھانوی (1943)

عقائد

اسلامی عقائد از مفتی عبد الواحد

عقائد اسلام از مولانا ادریس کاندھلوی (1974)

عقیدہ طحاویۃ از علامہ طحاوی (اردو شرح از مولانا الیاس گھمن)

الفقہ الاکبر از امام ابو حنیفہ رحمہ اللہ (عربی شرح از ملا علی القاری) (اردو شرح از مولانا الیاس گھمن)

العقيدة الحسنة از شاہ ولی اللہ (اردو ترجمہ عقائد الاسلام از مفتی محمد خلیل خان القادری)

فرقِ اسلامیۃ

تاريخ مذاهب الاسلامية از شیخ ابو زھرہ مصری (1394ھ) (اردو ترجمہ)

الفَرق بين الفِرَق وبيان الفرقة الناجية منهم از عبد القاہر بغدادی (429ھ)

 مقالات الإسلاميين واختلاف المصلين جلد اول جلد ثانی از ابو الحسن الاشعری (330ھ)

الملل والنحل از علامہ شہرستانی (548ھ)

تقابل ادیان

تقابل ادیان از مولانا محمد یوسف خان

اظہار الحق از مولانا رحمت اللہ کیرانوی (اردو ترجمہ بائبل سے قرآن تک از مفتی تقی عثمانی)

الفِصل فی الملل والاھواء والنحل از امام ابن حزم (اردو ترجمہ)

هداية الحياريٰ في اجوبة اليهود والنصارى از ابن قیم (751ھ)

الردود والتعقبات

اختلاف امت اور صراط مستقیم از مولانا یوسف لدھیانوی (2000)

حضرت معاویہ رضی اللہ عنہ اور تاریخی حقائق از مفتی تقی عثمانی

اشرف الجواب از مولانا اشرف علی تھانوی (1943)

تسکین الصدور فی تحقیق احوال الموتی فی البرزخ والقبور از مولانا سرفراز خان صفدر (2009)

عبارات اکابر از مولانا سرفراز خان صفدر (2009)

تحفہ اثنا عشریہ از شاہ عبد العزیز (اردو ترجمہ از مولانا خلیل احمد نعمانی مظاہری)

رد الالحاد

الانتباھات المفیدہ عن الاشتباہات الجدیدہ از مولانا اشرف علی تھانوی (1943) (تسہیل و شرح اسلام اور عقلیات از مولانا محمد مصطفیٰ خان بجنوری)

معرکہ ایمان و مادیت از مولانا ابو الحسن علی ندوی (1999)

الدین القیم از مولانا سید مناظر احسن گیلانی (1956)

مذہب اور سائنس از علامہ وحید الدین خان (2021)

مذہب اور جدید چیلنج از علامہ وحید الدین خان (2021)

علاماتِ قیامت

علاماتِ قیامت از مولانا عاشق الٰہی بلند شہری (2002)

التصریح بما تواتر فی نزولِ المسیح از علامہ انور شاہ کشمیری (1933) (اردو ترجمہ از مفتی محمد رفیع عثمانی (2022))

الخلیفۃ المہدی فی الاحادیث الصحیحۃ از مولانا حسین احمد مدنی (1957)

عقیدہ ظہور مہدی احادیث کی روشنی میں از مفتی نظام الدین شامزئی (2004)

دفاع السنة والحديث

فتنہ انکار حدیث از مولانا ایوب دہلوی (1969)

شوق حدیث از مولانا سرفراز خان صفدر (2009)

صرف ایک اسلام بجواب دو اسلام از مولانا سرفراز خان صفدر (2009)

حجیت حدیث از مولانا ادریس کاندھلوی (1974)

متونِ حدیث پر جدید ذہن کے اشکالات از پروفیسر اکرم ورک

آپ بیتیاں

آپ بیتی از مولانا عبد الماجد دریابادی (1977)

احاطہ دیوبند میں بیتے ہوئے دن از مولانا سید مناظر احسن گیلانی (1956)

آپ بیتی از مولانا زکریا کاندھلوی (1982) (جلد اول، جلد ثانی)

نقش حیات از مولانا حسین احمد مدنی (1957)

المنقذ من الضلال از امام غزالی (404ھ 1111) (اردو ترجمہ اجالوں کا سفر از علامہ عبد الرسول ارشد)

سوانح

تذکرۃ الرشید از مولانا عاشق الٰہی میرٹھی

سوانح قاسمی (1,2,3) از مولانا مناظر احسن گیلانی (1956)

اشرف السوانح از خواجہ عزیز الحسن مجذوب

تذکرہ شاہ ولی اللہ از مولانا مناظر احسن گیلانی (1956)

نقش دوام، حیات محدث کشمیری از مولانا انظر شاہ مسعودی (2008)

یادِ رفتگاں

یادِ رفتگاں از مولانا سید سلیمان ندوی

پرانے چراغ از مولانا ابو الحسن علی ندوی (1999)

شخصیات و تاثرات از مولانا یوسف لدھیانوی (2009)

نقوشِ رفتگاں از مفتی تقی عثمانی

مجموعہ مکاتیب

بلاغِ مبین یعنی مکاتیب سید المرسلین ﷺ از مولانا حفظ الرحمن سیوہاروی (1962)

مکتوباتِ شیخ الاسلام از مولانا حسین احمد مدنی (1957)

مکتوباتِ امامِ ربانی از مجدد الف ثانی (اردو ترجمہ از مولانا سید زوار حسین شاہ، البینات شرح مکتوبات از شیخ سعید احمد مجددی)

غبارِ خاطر از مولانا ابو الکلام آزاد (1958)

شاہ ولی اللہ دہلوی کے سیاسی مکتوبات جامع سید خلیق نظامی

علوم القرآن

علوم القرآن از مفتی تقی عثمانی

علوم القرآن از علامہ شمس الحق افغانی

آثار التنزیل از علامہ ڈاکٹر خالد محمود جلد اول، جلد ثانی

التبیان فی علوم القرآن از شیخ محمد علی الصابونی (اردو ترجمہ از علامہ محمد صدیق ہزاروی)

مقدمہ فی اصول التفسیر از امام ابن تیمیہ (اردو ترجمہ از مولانا عبد الرزاق ملیح آبادی)

الاتقان فی علوم القرآن از علامہ سیوطی (اردو ترجمہ از مولانا محمد حلیم انصاری جلد 1،  جلد 2)

غريب القرآن

لغات القرآن از علامہ ڈاکٹر خالد محمود (2020)

لغات القرآن از مولانا عبد الکریم پاریکھ (2007)

لغات القرآن از مولانا عبد الرشید نعمانی

مفردات الفاظ القرآن از امام راغب الاصفہانی (اردو ترجمہ مفردات القرآن از مولانا محمد عبداللہ فیروزپوری)

تفاسیر القرآن

معارف القرآن از مفتی شفیع عثمانی

تفسیر عثمانی از علامہ شبیر احمد عثمانی

بیان القرآن از مولانا اشرف علی تھانوی

احکام القرآن از امام ابوبکر جصاص رازی (اردو ترجمہ از مولانا عبد القیوم)

تفسیر القرآن العظیم از امام ابن کثیر

مشکلات القرآن

آیات متعارضہ اور ان کا حل از مولانا محمد انور صاحب گنگوہی

مشکلات القرآن از مولانا انور شاہ کشمیری

دفع ایھام الاضطراب عن آیات القرآن از شیخ محمد الامین شنقیطی

تأويل مشكل القرآن از امام ابن قتیبہ

مسائل الرازي وأجوبتها من غرائب آي التنزيل از محمد بن أبي بكر بن عبد القادر الرازي

مشکلات الحدیث

شرح معانی الآثار از امام طحاوی

شرح مشکل الآثار از امام طحاوی

تأویل مختلف الحدیث از ابن قتیبہ

مختلف الحدیث از امام شافعی

مشکل الحدیث و بيانه از امام ابوبکر بن فورک (406ھ)

اصول الحدیث

نزهة النظر في شرح نخبة الفكر از علامہ ابن حجر عسقلانی (852ھ 1449) (عمدۃ النظر اردو شرح نزهة النظر از مفتی محمد طفیل)

تدریب الراوی فی شرح النواوی از علامہ سیوطی

قواعد فی علوم الحدیث از مولانا ظفر احمد تھانوی

الرفع والتکمیل فی الجرح والتعدیل از مولانا عبد الحی لکھنوی

دراسات في علوم الحديث على منهج الحنفية از عبد المجید الترکمانی

Can Intellect Answer Fundamental Questions

Fundamental questions are the questions that pertain to extra sensory and metaphysical realm like why is there something instead of nothing?, what is the purpose of life, why should one not commit suicide, where were we before we were born and where would we go after death, what do we mean by ‘We’, what is consciousness etc. Philosophers have tried to answer them albeit without any conclusiveness while some have termed the questions as illogical or absurd. So it seems that these are the questions which cannot be answered with total conviction using the known tools of our sense perception and logical inference. To bring certainty and conviction in response to such basic and fundamental questions we need to have some other source of dependable and concrete knowledge.

Since common sense and logic work on some previously known facts which are observable; if you cannot observe something how can you make it a basis for any kind of logical deduction. For example, the inference from the premises “all men are mortal” and “Socrates is a man” to the conclusion “Socrates is mortal” is a valid logical deduction, but it presupposes the two premises to be true; and they can only be true if they are observable. So if either one of the premises is not observable or in other words not true, then the inference cannot be termed logical in any sense of the word. Another example is that you have never seen a phoenix or a unicorn, then if you claim that phoenix can breath fire or a unicorn (winged one) can fly, just because you read it in so and so book, then your claim cannot be called logical rather it is purely based upon the authenticity of such and such book. By authenticity it is meant that the writer of the book has observed these traits of the phoenix or the unicorn.

So asking for a logical answer of such metaphysical questions is beyond the scope of human intellect. and we need some kind of external source of authentic knowledge to extinguish the innate fire of attributing meaning to everything around us. We like to make sense of every natural phenomenon around us and we see a pattern that one thing serves the other, one phenomenon occurs to assist another phenomenon. And somehow it seems that their only raison d’être is to collaborate among each other to make life sustainable for human beings. Sun, earth, water, rains, air, plants, animals, they all are there to help human beings survive, if only one factor in this Grand Design goes missing, like it stops raining or keeps on raining or all the bees vanish or the sun extinguishes or the air goes kaput, the only thing that would be effected severely is the human exitance. Scientists call these conditions which are necessary for life’s existence, the Goldilocks conditions which are lucidly expounded in these theories: Fine-tuned Universe and the Rare Earth Hypothesis.

So when the human intellect can attribute meaning to almost every phenomenon around it, then it is but logical to ask about the meaning and reason of Human existence. But this can not be known by Human Beings as the question of meaning is beyond physical; a cow cannot know its meaning or reason to exist (and they don’t seem a least bit bothered about it) but a human being who is external to the cow has the knowledge about its existence that the cow exists to give us milk and meat.

That external source of definitive knowledge is Wahy (Revelation) which comes directly from the Creator. And last and the final Revelation is the Holy Quran and the Sunnah of the Holy Prophet sallallahu alahi wasallam. And Qur’an tells us the reason of Human existence as Allah’s worship only:

And I did not create the jinn and mankind except to worship Me. (51:56)

Likewise all the other fundamental questions are addressed in the Qur’an and Sunnah in such a manner that is easy to grasp for everyone and anyone.

Resilience and Qur’an

The dictionary meaning of resilience is an ability to rise from a fall or the capacity to recover quickly from difficulties. And in the context of society or community, Resilience is defined as:

Community resilience is the sustained ability of a community to use available resources (energy, communication, transportation, food, etc.) to respond to, withstand, and recover from adverse situations (e.g. economic collapse to global catastrophic risks). This allows for the adaptation and growth of a community after disaster strikes.

I tried to look for an Ayat in the Holy Qur’an which captures the concept of resilience. I found the following Ayat quite pertinent.

{ وَلَا تَهِنُوا۟ وَلَا تَحۡزَنُوا۟ وَأَنتُمُ ٱلۡأَعۡلَوۡنَ إِن كُنتُم مُّؤۡمِنِینَ }
[Surah Âl-`Imrân: 139]

Do not lose heart and do not grieve, and you are the upper-most if you are (true) believers.

This Ayat was revealed as a consolation for the Muslims after the defeat of Uhud. Which is further elaborated upon in the next Ayat.

{ إِن یَمۡسَسۡكُمۡ قَرۡحࣱ فَقَدۡ مَسَّ ٱلۡقَوۡمَ قَرۡحࣱ مِّثۡلُهُۥۚ وَتِلۡكَ ٱلۡأَیَّامُ نُدَاوِلُهَا بَیۡنَ ٱلنَّاسِ وَلِیَعۡلَمَ ٱللَّهُ ٱلَّذِینَ ءَامَنُوا۟ وَیَتَّخِذَ مِنكُمۡ شُهَدَاۤءَۗ وَٱللَّهُ لَا یُحِبُّ ٱلظَّـٰلِمِینَ }
[Surah Âl-`Imrân: 140]

If you have received a wound, they have received a similar wound. Such days We rotate among the people, so that Allah may know those who believe and let some of you be martyrs – and Allah does not like the unjust.

Battle of Uhud was the point in Islamic History when Muslims were down and out and then they rose up again to a better position than before showing resilience.

Another point was the sacking of Baghdad from which the Muslims again rose up.

But after the subjugation of Colonialism we have yet to see the revival of Muslims as a nation.

Islamic “Imperialism”

On 22nd March 2022, Prime Minister Imran Khan addressed the OIC Foreign Minister Conference.

There is a glaring mistake in PM IK’s speech overlooked by almost everyone. Around 21:40 minutes into his speech, IK makes a claim regarding Islamic History. He says thus,

“if you read the book the Arab conquest everyone became a leader whoever was near the prophet and our generations don’t understand that and neither have we been able to explain to anyone else we do. let’s not confuse Muslim imperialism with the 10 years of prophet in medina let’s not confuse that because that was not what the prophet preached where the Muslims went all over the world conquering it is not what the prophet [preached], prophet’s the whole revolution was of ideas.”

PM IK has reduced the Islamic History to the 10 years of the Prophet ﷺ stay in Medina, while putting the conquests of Khulafa e Rashideen in antagonism to the Islamic/Prophetic teachings.

Some would argue that this is another one of his fumbles and/or factual errors. But the error here is not just factual, it is in my humble opinion doctrinal.

When we Muslims cannot put up a resistance to the onslaught of Western propaganda of “Islam spreading through sword”, we choose to limit our definition of what constitutes Islam in some palatable terms for the Western consumption.

This has been our tendency as a nation ever since our colonial subjugation, with the likes of Sir Syed Ahmad Khan, Justice Syed Ameer Ali etc.

To understand how did Islam spread, I’d like to recommend two books. One is written by Maulana Habib ur Rahman Uthmani who was a great scholar and Nazim of Darul Uloom Deoband. The book is written primarily to address the anti-Islam rhetoric that Islam was spread with the help of sword. The title of the book is Ishaa’at e Islam and can be downloaded from here.

The other book is written by Thomas Walker Arnold who was Allama Iqbal’s philosophy teacher. The title of the book is The preaching of Islam: A History of the Propagation of the Muslim Faith. Recently it has been republished with a slightly different title as The Spread of Islam in the World : A History of Peaceful Preaching.

Who are the Salihoon in 21:105

Maulana Ayub Dehlavi on the interpretation of the word Salihoon in 21:105

In this audio Maulana Ayub Dehlavi criticizes the traditional interpretation of الصالحون as the righteous and present another meaning I e. the word Saalih refers to the one who has the ability to rule. The Ayat under discussion is:

{ وَلَقَدۡ كَتَبۡنَا فِی ٱلزَّبُورِ مِنۢ بَعۡدِ ٱلذِّكۡرِ أَنَّ ٱلۡأَرۡضَ یَرِثُهَا عِبَادِیَ ٱلصَّـٰلِحُونَ }
And We have written in Zabūr (Psalms) after the advice that the land will be inherited by My righteous slaves.
[Surah Al-Anbiyâ’: 105]

In this ayat 21:105, the word الأرض has been interpreted by the exegetes as meaning paradise or earth. For the meaning of Paradise following Ayat is cited:

{ وَقَالُوا۟ ٱلۡحَمۡدُ لِلَّهِ ٱلَّذِی صَدَقَنَا وَعۡدَهُۥ وَأَوۡرَثَنَا ٱلۡأَرۡضَ نَتَبَوَّأُ مِنَ ٱلۡجَنَّةِ حَیۡثُ نَشَاۤءُۖ فَنِعۡمَ أَجۡرُ ٱلۡعَـٰمِلِینَ }
And they will say, “AlHamdulillāh : Praise belongs to Allah who made His promise come true for us, and made us inherit the territory, so as we can dwell anywhere we wish in Jannah (Paradise) . So, excellent is the reward of those who did (good) deeds.[Surah Az-Zumar: 74]

And if the the meaning of earth is taken, then either it’s a general rule or a specific rule. Some exegetes say that it’s specific, with a difference of opinion on whom it’s specific to. Some say it’s specific to the Bani Israel according to the Ayat:

{ وَأَوۡرَثۡنَا ٱلۡقَوۡمَ ٱلَّذِینَ كَانُوا۟ یُسۡتَضۡعَفُونَ مَشَـٰرِقَ ٱلۡأَرۡضِ وَمَغَـٰرِبَهَا ٱلَّتِی بَـٰرَكۡنَا فِیهَاۖ وَتَمَّتۡ كَلِمَتُ رَبِّكَ ٱلۡحُسۡنَىٰ عَلَىٰ بَنِیۤ إِسۡرَ ٰ⁠ۤءِیلَ بِمَا صَبَرُوا۟ۖ وَدَمَّرۡنَا مَا كَانَ یَصۡنَعُ فِرۡعَوۡنُ وَقَوۡمُهُۥ وَمَا كَانُوا۟ یَعۡرِشُونَ }
We caused those people who were deemed to be weak (the Israelites) to inherit the East and West of the land that We had blessed. And the sublime word of your Lord was fulfilled for the children of Isrā’īl, because they stood patient; and We destroyed what Pharaoh and his people used to build and what they used to raise high. [Surah Al-A`râf: 137]

And Ibn Abbas رضي الله عنهما says that this Ayat is specific to the Ummat of Muhammad ﷺ, which is also aided by the Ayat:

{ وَعَدَ ٱللَّهُ ٱلَّذِینَ ءَامَنُوا۟ مِنكُمۡ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ لَیَسۡتَخۡلِفَنَّهُمۡ فِی ٱلۡأَرۡضِ كَمَا ٱسۡتَخۡلَفَ ٱلَّذِینَ مِن قَبۡلِهِمۡ وَلَیُمَكِّنَنَّ لَهُمۡ دِینَهُمُ ٱلَّذِی ٱرۡتَضَىٰ لَهُمۡ وَلَیُبَدِّلَنَّهُم مِّنۢ بَعۡدِ خَوۡفِهِمۡ أَمۡنࣰاۚ یَعۡبُدُونَنِی لَا یُشۡرِكُونَ بِی شَیۡـࣰٔاۚ وَمَن كَفَرَ بَعۡدَ ذَ ٰ⁠لِكَ فَأُو۟لَـٰۤىِٕكَ هُمُ ٱلۡفَـٰسِقُونَ }
Allah has promised those of you who believe and do good deeds that He will certainly make them (His) vicegerents in the land, as He made those before them, and will certainly establish for them their religion which He has chosen for them, and will certainly give them peace in place of fear in which they were before; (provided that) they worship Me, ascribing no partner to Me. And those who turn infidel after that are the transgressors. [Surah An-Nûr: 55]

Shia exegetes make it specific to their twelfth Imam Mahdi and his followers. [***]

Or this Ayat is general in it’s application i.e. only those who are Saalih will inherit the earth.

Maulana Ayub Dehlavi’s referred audio pertains to this interpretation only since in all the other interpretations the meaning of Saalih as righteous is established. Maulana translates the word Saalih as the one who has the ability to rule while the traditional exegetes translate it as righteous.

Following Ayaat are cited for support of the traditional interpretation:

{ وَقَالَ ٱلَّذِینَ كَفَرُوا۟ لِرُسُلِهِمۡ لَنُخۡرِجَنَّكُم مِّنۡ أَرۡضِنَاۤ أَوۡ لَتَعُودُنَّ فِی مِلَّتِنَاۖ فَأَوۡحَىٰۤ إِلَیۡهِمۡ رَبُّهُمۡ لَنُهۡلِكَنَّ ٱلظَّـٰلِمِینَ }
The disbelievers said to their prophets, “We shall certainly expel you from our land unless you come back to our faith.” So, their Lord revealed to them, “We shall destroy the transgressors, [Surah Ibrâhîm: 13]
{ وَلَنُسۡكِنَنَّكُمُ ٱلۡأَرۡضَ مِنۢ بَعۡدِهِمۡۚ ذَ ٰ⁠لِكَ لِمَنۡ خَافَ مَقَامِی وَخَافَ وَعِیدِ }
and shall certainly let you dwell in the land after them. This is for the one who is fearful of standing before Me and is fearful of My warning.” [Surah Ibrâhîm: 14]
{ قَالَ مُوسَىٰ لِقَوۡمِهِ ٱسۡتَعِینُوا۟ بِٱللَّهِ وَٱصۡبِرُوۤا۟ۖ إِنَّ ٱلۡأَرۡضَ لِلَّهِ یُورِثُهَا مَن یَشَاۤءُ مِنۡ عِبَادِهِۦۖ وَٱلۡعَـٰقِبَةُ لِلۡمُتَّقِینَ }
Mūsā said to his people, “Seek help from Allah and be patient. Surely, the land belongs to Allah. He lets whomsoever He wills inherit it from among His servants; and the end-result is in favor of the God-fearing.” [Surah Al-A`râf: 128]

Also a verse in Psalms echoes the traditional interpretation:

‘The righteous shall inherit the land, and dwell therein forever.’ Psalms 37:29, KJV BIBLE

Maulana’s argument against the traditional interpretation is that of historical nature, that we have seen that righteous aka Muslims, don’t always rule the earth, so the traditional interpretation is untenable. But for the correct interpretation we need to take the word’s lexical meaning i.e. somebody with requisite abilities (to rule). The Ayat then translates to ‘.. that the Earth shall be inherited by my slaves who possess requisite abilities to rule’. This interpretation can withstand the criticism of the Historical argument, Maulana surmised, as this does not presuppose the piety of the ruler; so throughout the history whoever ruled, he ruled because of his ruling abilities, not because he belonged to certain belief.

Due to following reasons Maulana’s argument becomes weak:
1. The context of the Ayat dictates that the inheritance of the Earth is a blessing accorded to Allah’s pious servants due to their piety rather than just a historical principle.
2. The traditional interpretation is also fully commensurate with another Ayat:

{ وَلَا تَهِنُوا۟ وَلَا تَحۡزَنُوا۟ وَأَنتُمُ ٱلۡأَعۡلَوۡنَ إِن كُنتُم مُّؤۡمِنِینَ }
Do not lose heart and do not grieve, and you are the upper-most if you are believers.
[Surah Âl-`Imrân: 139]

3. The above Ayat also answers Maulana’s observation of non universality both temporal and spatial, of Muslim rule; Since the Ayat guarantees success only if one is a true Muslim, so when Muslims are subjugated, the main cause is the detriment in their faith while other factors like unpreparedness for war etc are just the manifestations of this weak faith.

4. Also in the Ayah 55 of Surah Al Nur quoted above, Allah Ta’aala promises the Caliphate over the world, solely as a consequence of Belief and Good deeds for the future, and establishes the same criteria for the past as well.

Allah has promised those of you who believe and do good deeds that He will certainly make them (His) vicegerents in the land, as He made those before them, and will certainly establish for them their religion which He has chosen for them, and will certainly give them peace in place of fear in which they were before; (provided that) they worship Me, ascribing no partner to Me. And those who turn infidel after that are the transgressors.

[Surah An-Nûr: 55]

---

[***] https://www.al-islam.org/enlightening-commentary-light-holy-quran-vol-10/section-7-righteous-shall-inherit-earth

Importance of Al Adab Al Jahiliyya in Understanding the Qur’an

Hazrat Umar رضي الله عنه said, “O people, hold tightly onto your Divan, the verse of Al Jahiliyya. Because in it, is the Tafseer of your Book and meaning of your words.

فَقَالَ عُمَرُ: يَا أَيُّهَا النَّاسُ، عَلَيْكُمْ بِدِيوَانِكُمْ شِعْرِ الْجَاهِلِيَّةِ فَإِنَّ فِيهِ تَفْسِيرَ كِتَابِكُمْ وَمَعَانِيَ كَلَامِكُمْ.
تفسير قرطبي ج١٠ ص١١١

I quote a dialogue between Abdullah bin Abbaas raziallahuanhuma and Naafi’ bin Al Azraq regrading meanings of different words of the holy Qur’an from the second volume of Al Itqaan fi Uloom il Quran (Arabic) by Imaam Jalal ud Din Suyuti rahimahullah.

ﻋﻦ ﺣﻤﻴﺪ اﻷﻋﺮﺝ ﻭﻋﺒﺪ اﻟﻠﻪ ﺑﻦ ﺃﺑﻲ ﺑﻜﺮ ﺑﻦ ﻣﺤﻤﺪ ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ: ﺑﻴﻨﺎ ﻋﺒﺪ اﻟﻠﻪ ﺑﻦ ﻋﺒﺎﺱ ﺟﺎﻟﺲ ﺑﻔﻨﺎء اﻟﻜﻌﺒﺔ ﻗﺪ اﻛﺘﻨﻔﻪ اﻟﻨﺎﺱ ﻳﺴﺄﻟﻮﻧﻪ ﻋﻦ ﺗﻔﺴﻴﺮ اﻟﻘﺮﺁﻥ ﻓﻘﺎﻝ: ﻧﺎﻓﻊ ﺑﻦ اﻷﺯﺭﻕ ﻟﻨﺠﺪﺓ ﺑﻦ ﻋﻮﻳﻤﺮ: ﻗﻢ ﺑﻨﺎ ﺇﻟﻰ ﻫﺬا اﻟﺬﻱ ﻳﺠﺘﺮﺉ ﻋﻠﻰ ﺗﻔﺴﻴﺮ اﻟﻘﺮﺁﻥ ﺑﻤﺎ ﻻ ﻋﻠﻢ ﻟﻪ ﺑﻪ: ﻓﻘﺎﻣﺎ ﺇﻟﻴﻪ ﻓﻘﺎﻻ: ﺇﻧﺎ ﻧﺮﻳﺪ ﺃﻥ ﻧﺴﺄﻟﻚ ﻋﻦ ﺃﺷﻴﺎء ﻣﻦ ﻛﺘﺎﺏ اﻟﻠﻪ ﻓﺘﻔﺴﺮﻫﺎ ﻟﻨﺎ ﻭﺗﺄﺗﻴﻨﺎ ﺑﻤﺼﺎﺩﻗﺔ ﻣﻦ ﻛﻼﻡ اﻟﻌﺮﺏ ﻓﺈﻥ اﻟﻠﻪ ﺗﻌﺎﻟﻰ ﺇﻧﻤﺎ ﺃﻧﺰﻝ اﻟﻘﺮﺁﻥ ﺑﻠﺴﺎﻥ ﻋﺮﺑﻲ ﻣﺒﻴﻦ ﻓﻘﺎﻝ اﺑﻦ ﻋﺒﺎﺱ: ﺳﻼﻧﻲ ﻋﻤﺎ ﺑﺪا ﻟﻜﻤﺎ

ﻓﻘﺎﻝ ﻧﺎﻓﻊ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻝ اﻟﻠﻪ ﺗﻌﺎﻟﻰ: {ﻋﻦ اﻟﻴﻤﻴﻦ ﻭﻋﻦ اﻟﺸﻤﺎﻝ ﻋﺰﻳﻦ}
، ﻗﺎﻝ اﻟﻌﺰﻭﻥ: اﻟﺤﻠﻖ اﻟﺮﻓﺎﻕ، ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ ﺃﻣﺎ ﺳﻤﻌﺖ ﻋﺒﻴﺪ ﺑﻦ اﻷﺑﺮﺹ ﻭﻫﻮ ﻳﻘﻮﻝ:
ﻓﺠﺎﺅا ﻳﻬﺮﻋﻮﻥ ﺇﻟﻴﻪ ﺣﺖ
ﻳﻜﻮﻧﻮا ﺣﻮﻝ ﻣﻨﺒﺮﻩ ﻋﺰﻳﻨﺎ

Nafi’ said: Tell me about the saying of Allah Ta’aala: {ﻋﻦ اﻟﻴﻤﻴﻦ ﻭﻋﻦ اﻟﺸﻤﺎﻝ ﻋﺰﻳﻦ}

Abdullah ra said: Al ‘Izoon means encircling by friends.

Nafi’ asked: Does the Arab people know that?

Abdullah ra said: Yes. Haven’t you heard Ubaid bin Al Abras, He says:

They came running towards him until they gathered around his pulpit encircling him. 

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ: {ﻭاﺑﺘﻐﻮا ﺇﻟﻴﻪ اﻟﻮﺳﻴﻠﺔ}
ﻗﺎﻝ: اﻟﻮﺳﻴﻠﺔ اﻟﺤﺎﺟﺔ، ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ ﺃﻣﺎ ﺳﻤﻌﺖ ﻋﻨﺘﺮﺓ ﻭﻫﻮ ﻳﻘﻮﻝ:
ﺇﻥ اﻟﺮﺟﺎﻝ ﻟﻬﻢ ﺇﻟﻴﻚ ﻭﺳﻴﻠﺔ
ﺇﻥ ﻳﺄﺧﺬﻭﻙ ﺗﻜﺤﻠﻲ ﻭﺗﺨﻀﺒﻲ

Nafi’ said: Tell me about the saying of Allah Ta’aala: {ﻭاﺑﺘﻐﻮا ﺇﻟﻴﻪ اﻟﻮﺳﻴﻠﺔ}

Abdullah ra said: Al Waseela means the need.

Nafi’ asked: Does the Arab people know that?

Abdullah ra said: Yes. Haven’t you heard ‘Antara, He says:

Men have a need for you to take you, so put on kohl and henna.

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ: {ﺷﺮﻋﺔ ﻭﻣﻨﻬﺎﺟﺎ}
ﻗﺎﻝ: اﻟﺸﺮﻋﺔ: اﻟﺪﻳﻦ، ﻭاﻟﻤﻨﻬﺎﺝ: اﻟﻄﺮﻳﻖ. ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﺃﺑﺎ ﺳﻔﻴﺎﻥ اﺑﻦ اﻟﺤﺎﺭﺙ ﺑﻦ ﻋﺒﺪ اﻟﻤﻄﻠﺐ ﻭﻫﻮ ﻳﻘﻮﻝ:
ﻟﻘﺪ ﻧﻄﻖ اﻟﻤﺄﻣﻮﻥ ﺑﺎﻟﺼﺪﻕ ﻭاﻟﻬﺪﻯ
ﻭﺑﻴﻦ ﻟﻹﺳﻼﻡ ﺩﻳﻦ ﻭﻣﻨﻬﺎﺟﺎ

Nafi’ said: Tell me about the saying of Allah Ta’aala: {ﺷﺮﻋﺔ ﻭﻣﻨﻬﺎﺟﺎ}

Abdullah ra said: Al Shir’atan means the religion and Al Minhaaj means the path or way.

Nafi’ asked: Does the Arab people know that?

Abdullah ra said: Yes. Haven’t you heard Abu Sufyan bin Al Haris bin Abdul Muttalib, He says:

The saved one has talked with the truth and guidance and he has explained a religion and path for Islam.

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ: {ﺇﺫا ﺃﺛﻤﺮ ﻭﻳﻨﻌﻪ}
ﻗﺎﻝ: ﻧﻀﺠﻪ ﻭﺑﻼﻏﻪ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﺇﺫا ﻣﺎ ﻣﺸﺖ ﻭﺳﻂ اﻟﻨﺴﺎء ﺗﺄﻭﺩﺕ
ﻛﻤﺎ اﻫﺘﺰ ﻏﺼﻦ ﻧﺎﻋﻢ اﻟﻨﺒﺖ ﻳﺎﻧﻊ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻭﺭﻳﺸﺎ}
، ﻗﺎﻝ: اﻟﺮﻳﺶ اﻟﻤﺎﻝ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ اﻟﺸﺎﻋﺮ ﻳﻘﻮﻝ:
ﻓﺮﺷﻨﻲ ﺑﺨﻴﺮ ﻃﺎﻟﻤﺎ ﻣﺎ ﻗﺪ ﺑﺮﻳﺘﻨﻲ
ﻭﺧﻴﺮ اﻟﻤﻮاﻟﻲ ﻣﻦ ﻳﺮﻳﺶ ﻭﻻ ﻳﺒﺮﻱ

ﻗﺎﻝ ﺃﺧﺒﺮﻧﻲ: ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻟﻘﺪ ﺧﻠﻘﻨﺎ اﻷﻧﺴﺎﻥ ﻓﻲ ﻛﺒﺪ}
، ﻗﺎﻝ: ﻓﻲ اﻋﺘﺪاﻝ ﻭاﺳﺘﻘﺎﻣﺔ، ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻟﺒﻴﺪ ﺑﻦ ﺑﻴﻌﺔ ﻭﻫﻮ ﻳﻘﻮﻝ:
ﻳﺎ ﻋﻴﻦ ﻫﻼ ﺑﻜﻴﺖ ﺃﺭﺑﺪ ﺇﺫ
ﻗﻤﻨﺎ ﻭﻗﺎﻡ اﻟﺨﺼﻮﻡ ﻓﻲ ﻛﺒﺪ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻳﻜﺎﺩ ﺳﻨﺎ ﺑﺮﻗﻪ}
ﻗﺎﻝ: اﻟﺴﻨﺎ اﻟﻀﻮء، ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﺃﺑﺎ ﺳﻔﻴﺎﻥ ﺑﻦ اﻟﺤﺎﺭﺙ ﻳﻘﻮﻝ:
ﻳﺪﻋﻮ ﺇﻟﻰ اﻟﺤﻖ ﻻ ﻳﺒﻐﻲ ﺑﻪ ﺑﺪﻻ
ﻳﺠﻠﻮ ﺑﻀﻮء ﺳﻨﺎﻩ ﺩاﺟﻲ اﻟﻈﻠﻢ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻭﺣﻔﺪﺓ}
ﻗﺎﻝ: ﻭﻟﺪ اﻟﻮﻟﺪ ﻭﻫﻢ اﻷﻋﻮاﻥ، ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ ﺃﻣﺎ ﺳﻤﻌﺖ اﻟﺸﺎﻋﺮ ﻳﻘﻮﻝ:
ﺣﻔﺪ اﻟﻮﻻﺋﺪ ﺣﻮﻟﻬﻦ ﻭﺃﺳﻠﻤﺖ
ﺑﺄﻛﻔﻬﻦ ﺃﺯﻣﺔ اﻷﺟﻤﺎﻝ

ﻗﺎﻝ ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻭﺣﻨﺎﻧﺎ ﻣﻦ ﻟﺪﻧﺎ}
ﻗﺎﻝ: ﺭﺣﻤﺔ ﻣﻦ ﻋﻨﺪﻧﺎ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ ﺃﻣﺎ ﺳﻤﻌﺖ ﻃﺮﻓﺔ ﺑﻦ اﻟﻌﺒﺪ ﻳﻘﻮﻝ:
ﺃﺑﺎ ﻣﻨﺬﺭ ﺃﻓﻨﻴﺖ ﻓﺎﺳﺘﺒﻖ ﺑﻌﻀﻨﺎ
ﺣﻨﺎﻧﻴﻚ ﺑﻌﺾ اﻟﺸﺮ ﺃﻫﻮﻥ ﻣﻦ ﺑﻌﺾ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺃﻓﻠﻢ ﻳﻴﺄﺱ اﻟﺬﻳﻦ ﺁﻣﻨﻮا}
ﻗﺎﻝ: ﺃﻓﻠﻢ ﻳﻌﻠﻢ ﺑﻠﻐﺔ ﺑﻨﻲ ﻣﺎﻟﻚ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ ﺃﻣﺎ ﺳﻤﻌﺖ ﻣﺎﻟﻚ اﺑﻦ ﻋﻮﻑ ﻳﻘﻮﻝ:
ﻟﻘﺪ ﻳﺌﺲ اﻷﻗﻮاﻡ ﺃﻧﻲ ﺃﻧﺎ اﺑﻨﻪ
ﻭﺇﻥ ﻛﻨﺖ ﻋﻦ ﺃﺭﺽ اﻟﻌﺸﻴﺮﺓ ﻧﺎﺋﺒﺎ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻣﺜﺒﻮﺭا}
ﻗﺎﻝ: ﻣﻠﻌﻮﻧﺎ ﻣﺤﺒﻮﺳﺎ ﻣﻦ اﻟﺨﻴﺮ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ ﺃﻣﺎ ﺳﻤﻌﺖ ﻋﺒﺪ اﻟﻠﻪ ﺑﻦ اﻟﺰﺑﻌﺮﻯ ﻳﻘﻮﻝ:
ﺇﺫ ﺃﺗﺎﻧﻲ اﻟﺸﻴﻄﺎﻥ ﻓﻲ ﺳﻨﺔ اﻟﻨﻮﻡ
ﻭﻣﻦ ﻣﺎﻝ ﻣﻴﻠﻪ ﻣﺜﺒﻮﺭا

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻓﺄﺟﺎءﻫﺎ اﻟﻤﺨﺎﺽ}
ﻗﺎﻝ: ﺃﻟﺠﺄﻫﺎ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﺣﺴﺎﻥ ﺑﻦ ﺛﺎﺑﺖ ﻳﻘﻮﻝ:
ﺇﺫ ﺷﺪﺩﻧﺎ ﺷﺪﺓ ﺻﺎﺩﻗﺔ
ﻓﺄﺟﺄﻧﺎﻛﻢ ﺇﻟﻰ ﺳﻔﺢ اﻟﺠﺒﻞ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻧﺪﻳﺎ}
ﻗﺎﻝ: اﻟﻨﺎﺩﻱ اﻟﻤﺠﻠﺲ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ اﻟﺸﺎﻋﺮ ﻳﻘﻮﻝ:
ﻳﻮﻣﺎﻥ ﻳﻮﻡ ﻣﻘﺎﻣﺎﺕ ﻭﺃﻧﺪﻳﺔ
ﻭﻳﻮﻡ ﺳﻴﺮ ﺇﻟﻰ اﻷﻋﺪاء ﺗﺄﻭﻳﺐ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺃﺛﺎﺛﺎ ﻭﺭﺋﻴﺎ}
ﻗﺎﻝ: اﻷﺛﺎﺙ اﻟﻤﺘﺎﻉ، ﻭاﻟﺮﺋﻲ ﻣﻦ اﻟﺸﺮاﺏ. ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ اﻟﺸﺎﻋﺮ ﻳﻘﻮﻝ:
ﻛﺄﻥ ﻋﻠﻰ اﻟﺤﻤﻮﻝ ﻏﺪاﺓ ﻭﻟﻮا
ﻣﻦ اﻟﺮﺋﻲ اﻟﻜﺮﻳﻢ ﻣﻦ اﻷﺛﺎﺙ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻓﻴﺬﺭﻫﺎ ﻗﺎﻋﺎ ﺻﻔﺼﻔﺎ}
ﻗﺎﻝ: اﻟﻘﺎﻉ اﻷﻣﻠﺲ، ﻭاﻟﺼﻔﺼﻒ اﻟﻤﺴﺘﻮﻱ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ اﻟﺸﺎﻋﺮ ﻳﻘﻮﻝ:
ﺑﻤﻠﻤﻮﻣﺔ ﺷﻬﺒﺎء ﻟﻮ ﻗﺬﻓﻮا ﺑﻬﺎ
ﺷﻤﺎﺭﻳﺦ ﻣﻦ ﺭﺿﻮﻯ ﺇﺫﻥ ﺻﻔﺼﻔﺎ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻭﺃﻧﻚ ﻻ ﺗﻈﻤﺄ ﻓﻴﻬﺎ ﻭﻻ ﺗﻀﺤﻰ}
،
ﻗﺎﻝ: ﻻ ﺗﻌﺮﻕ ﻓﻴﻬﺎ ﻣﻦ ﺷﺪﺓ ﺣﺮ اﻟﺸﻤﺲ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ اﻟﺸﺎﻋﺮ ﻳﻘﻮﻝ:
ﺭﺃﺕ ﺭﺟﻼ ﺃﻣﺎ ﺇﺫا اﻟﺸﻤﺲ ﻋﺎﺭﺿﺖ
ﻓﻴﻀﺤﻰ ﻭﺃﻣﺎ ﺑﺎﻟﻌﺸﻲ ﻓﻴﺨﺼﺮ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻟﻪ ﺧﻮاﺭ}
ﻗﺎﻝ: ﻟﻪ ﺻﻴﺎﺡ، ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ: ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﻛﺄﻥ ﺑﻨﻲ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺑﻜﺮ
ﺇﻟﻰ اﻹﺳﻼﻡ ﺻﺎﺋﺤﺔ ﺗﺨﻮﺭ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻭﻻ ﺗﻨﻴﺎ ﻓﻲ ﺫﻛﺮﻱ}
ﻗﺎﻝ: ﻻ ﺗﻀﻌﻔﺎ ﻋﻦ ﺃﻣﺮﻱ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﺇﻧﻲ ﻭﺟﺪﻙ ﻣﺎ ﻭﻧﻴﺖ ﻭﻟﻢ ﺃﺯﻝ
ﺃﺑﻐﻲ اﻟﻔﻜﺎﻙ ﻟﻪ ﺑﻜﻞ ﺳﺒﻴﻞ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {اﻟﻘﺎﻧﻊ ﻭاﻟﻤﻌﺘﺮ}
ﻗﺎﻝ: اﻟﻘﺎﻧﻊ اﻟﺬﻱ ﻳﻘﻨﻊ ﺑﻤﺎ ﺃﻋﻄﻲ ﻭاﻟﻤﻌﺘﺮ اﻟﺬﻱ ﻳﻌﺘﺮﺽ اﻷﺑﻮاﺏ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﻋﻠﻰ ﻣﻜﺜﺮﻳﻬﻢ ﺣﻖ ﻣﻦ ﻳﻌﺘﺮﻳﻬﻢ
ﻭﻋﻨﺪ اﻟﻤﻘﻠﻴﻦ اﻟﺴﻤﺎﺣﺔ ﻭاﻟﺒﺬﻝ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻭﻗﺼﺮ ﻣﺸﻴﺪ}
ﻗﺎﻝ: ﻣﺸﻴﺪ ﺑﺎﻟﺠﺺ ﻭاﻵﺧﺮ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻋﺪﻱ ﺑﻦ ﺯﻳﺪ ﻳﻘﻮﻝ:
ﺷﺎﺩﻩ ﻣﺮﻣﺮا ﻭﺟﻠﻠﻪ ﻛﻠﺴﺎ
ﻓﻠﻠﻄﻴﺮ ﻓﻲ ﺫﺭاﻩ ﻭﻛﻮﺭ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺷﻮاﻅ}
ﻗﺎﻝ: اﻟﺸﻮاﻅ اﻟﻠﻬﺐ اﻟﺬﻱ ﻻ ﺩﺧﺎﻥ ﻟﻪ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﺃﻣﻴﺔ ﺑﻦ ﺃﺑﻲ اﻟﺼﻠﺖ:
ﻳﻈﻞ ﻳﺸﺐ ﻛﻴﺮا ﺑﻌﺪ ﻛﻴﺮ
ﻭﻳﻨﻔﺦ ﺩاﺋﺒﺎ ﻟﻬﺐ اﻟﺸﻮاﻅ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻗﺪ ﺃﻓﻠﺢ اﻟﻤﺆﻣﻨﻮﻥ}
ﻗﺎﻝ: ﻓﺎﺯﻭا ﻭﺳﻌﺪﻭا ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﻟﺒﻴﺪ ﺑﻦ ﺭﺑﻴﻌﺔ:
ﻓﺎﻋﻘﻠﻲ ﺇﻥ ﻛﻨﺖ ﻟﻤﺎ ﺗﻌﻘﻠﻲ
ﻭﻟﻘﺪ ﺃﻓﻠﺢ ﻣﻦ ﻛﺎﻥ ﻋﻘﻞ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻳﺆﻳﺪ ﺑﻨﺼﺮﻩ ﻣﻦ ﻳﺸﺎء}
ﻗﺎﻝ: ﻳﻘﻮﻱ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﺣﺴﺎﻥ ﺑﻦ ﺛﺎﺑﺖ:
ﺑﺮﺟﺎﻝ ﻟﺴﺘﻤﻮا ﺃﻣﺜﺎﻟﻬﻢ
ﺃﻳﺪﻭا ﺟﺒﺮﻳﻞ ﻧﺼﺮا ﻓﻨﺰﻝ

ﻗﺎﻝ ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻭﻧﺤﺎﺱ}
ﻗﺎﻝ: ﻫﻮ اﻟﺪﺧﺎﻥ اﻟﺬﻱ ﻻ ﻟﻬﺐ ﻓﻴﻪ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﻳﻀﻲء ﻛﻀﻮء ﺳﺮاﺝ اﻟﺴﻠﻴﻂ
ﻟﻢ ﻳﺠﻌﻞ اﻟﻠﻪ ﻓﻴﻪ ﻧﺤﺎﺳﺎ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺃﻣﺸﺎﺝ}
ﻗﺎﻝ: اﺧﺘﻼﻁ ﻣﺎء اﻟﺮﺟﻞ ﻭﻣﺎء اﻟﻤﺮﺃﺓ ﺇﺫا ﻭﻗﻊ ﻓﻲ اﻟﺮﺣﻢ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﺃﺑﻲ ﺫﺅﻳﺐ:
ﻛﺄﻥ اﻟﺮﻳﺶ ﻭاﻟﻔﻮﻕ ﻣﻨﻪ
ﺧﻼﻝ اﻟﻨﺼﻞ ﺧﺎﻟﻄﻪ ﻣﺸﻴﺞ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻭﻓﻮﻣﻬﺎ}
ﻗﺎﻝ: اﻟﺤﻨﻄﺔ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﺃﺑﻲ ﻣﺤﺠﻦ اﻟﺜﻘﻔﻲ:
ﻗﺪ ﻛﻨﺖ ﺃﺣﺴﺒﻨﻲ ﻛﺄﻏﻨﻰ ﻭاﺣﺪ
ﻗﺪﻡ اﻟﻤﺪﻳﻨﺔ ﻋﻦ ﺯﺭاﻋﺔ ﻓﻮﻡ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻭﺃﻧﺘﻢ ﺳﺎﻣﺪﻭﻥ}
ﻗﺎﻝ: اﻟﺴﻤﻮﺩ اﻟﻠﻬﻮ ﻭاﻟﺒﺎﻃﻞ. ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﻫﺰﻳﻠﺔ ﺑﻨﺖ ﺑﻜﺮ ﻭﻫﻲ ﺗﺒﻜﻲ ﻗﻮﻡ ﻋﺎﺩ:
ﻟﻴﺖ ﻋﺎﺩا ﻗﺒﻠﻮا اﻟﺤﻖ
ﻭﻟﻢ ﻳﺒﺪﻭا ﺟﺤﻮﺩا
ﻗﻴﻞ ﻓﻘﻢ ﻓﺎﻧﻈﺮ ﺇﻟﻴﻬﻢ
ﺛﻢ ﺩﻉ ﻋﻨﻚ اﻟﺴﻤﻮﺩا

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻻ ﻓﻴﻬﺎ ﻏﻮﻝ}
ﻗﺎﻝ: ﻟﻴﺲ ﻓﻴﻬﺎ ﻧﺘﻦ ﻭﻻ ﻛﺮاﻫﻴﺔ ﻛﺨﻤﺮ اﻟﺪﻧﻴﺎ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻣﺮﺉ اﻟﻘﻴﺲ:
ﺭﺏ ﻛﺄﺱ ﺷﺮﺑﺖ ﻻ ﻏﻮﻝ ﻓﻴﻬﺎ
ﻭﺳﻘﻴﺖ اﻟﻨﺪﻳﻢ ﻣﻨﻬﺎ ﻣﺰاﺟﺎ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻭاﻟﻘﻤﺮ ﺇﺫا اﺗﺴﻖ}
ﻗﺎﻝ: اﺗﺴﺎﻗﻪ اﺟﺘﻤﺎﻋﻪ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﻃﺮﻓﺔ ﺑﻦ اﻟﻌﺒﺪ:
ﺇﻥ ﻟﻨﺎ ﻗﻼﺋﺼﺎ ﻧﻘﺎﻧﻘﺎ
ﻣﺴﺘﻮﺳﻘﺎﺕ ﻟﻮ ﺗﺠﺪﻥ ﺳﺎﺋﻘﺎ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻭﻫﻢ ﻓﻴﻬﺎ ﺧﺎﻟﺪﻭﻥ}
ﻗﺎﻝ: ﺑﺎﻗﻮﻥ ﻻ ﻳﺨﺮﺟﻮﻥ ﻣﻨﻬﺎ ﺃﺑﺪا ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﻋﺪﻱ ﺑﻦ ﺯﻳﺪ:
ﻓﻬﻞ ﻣﻦ ﺧﺎﻟﺪ ﺇﻣﺎ ﻫﻠﻜﻨﺎ
ﻭﻫﻞ ﺑﺎﻟﻤﻮﺕ ﻳﺎ ﻟﻠﻨﺎﺱ ﻣﻦ ﻋﺎﺭ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻭﺟﻔﺎﻥ ﻛﺎﻟﺠﻮاﺏ}
ﻗﺎﻝ: ﻛﺎﻟﺤﻴﺎﺽ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﻃﺮﻓﺔ ﺑﻦ اﻟﻌﺒﺪ:
ﻛﺎﻟﺠﻮاﺑﻲ ﻻ ﺗﻨﻲ ﻣﺘﺮﻋﺔ
ﻟﻘﺮﻯ اﻷﺿﻴﺎﻑ ﺃﻭ ﻟﻠﻤﺤﺘﻀﺮ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻓﻴﻄﻤﻊ اﻟﺬﻱ ﻓﻲ ﻗﻠﺒﻪ ﻣﺮﺽ}
ﻗﺎﻝ: اﻟﻔﺠﻮﺭ ﻭاﻟﺰﻧﻰ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻷﻋﺸﻰ:
ﺣﺎﻓﻆ ﻟﻠﻔﺮﺝ ﺭاﺽ ﺑﺎﻟﺘﻘﻰ
ﻟﻴﺲ ﻣﻤﻦ ﻗﻠﺒﻪ ﻓﻴﻪ ﻣﺮﺽ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻣﻦ ﻃﻴﻦ ﻻﺯﺏ}
ﻗﺎﻝ: اﻟﻤﻠﺘﺰﻕ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﻨﺎﺑﻐﺔ:
ﻓﻼ ﻳﺤﺴﺒﻮﻥ اﻟﺨﻴﺮ ﻻ ﺷﺮ ﺑﻌﺪﻩ
ﻭﻻ ﻳﺤﺴﺒﻮﻥ اﻟﺸﺮ ﺿﺮﺑﺔ ﻻﺯﺏ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺃﻧﺪاﺩا}
ﻗﺎﻝ: اﻷﺷﺒﺎﻩ ﻭاﻷﻣﺜﺎﻝ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﻟﺒﻴﺪ ﺑﻦ ﺭﺑﻴﻌﺔ:
ﺃﺣﻤﺪ اﻟﻠﻪ ﻓﻼ ﻧﺪ ﻟﻪ
ﺑﻴﺪﻳﻪ اﻟﺨﻴﺮ ﻣﺎ ﺷﺎء ﻓﻌﻞ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻟﺸﻮﺑﺎ ﻣﻦ ﺣﻤﻴﻢ}
ﻗﺎﻝ: اﻟﺨﻠﻂ اﻟﺤﻤﻴﻢ ﻭاﻟﻐﺴﺎﻕ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﺗﻠﻚ اﻟﻤﻜﺎﺭﻡ ﻻ ﻗﻌﺒﺎﻥ ﻣﻦ ﻟﺒﻦ
ﺷﻴﺒﺎ ﺑﻤﺎء ﻓﻌﺎﺩا ﺑﻌﺪ ﺃﺑﻮاﻻ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻋﺠﻞ ﻟﻨﺎ ﻗﻄﻨﺎ}
ﻗﺎﻝ: اﻟﻘﻂ اﻟﺠﺰاء ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻷﻋﺸﻰ:
ﻭﻻ اﻟﻤﻠﻚ اﻟﻨﻌﻤﺎﻥ ﻳﻮﻡ ﻟﻘﻴﺘﻪ
ﺑﻨﻌﻤﺘﻪ ﻳﻌﻄﻲ اﻟﻘﻄﻮﻁ ﻭﻳﻄﻠﻖ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻣﻦ ﺣﻤﺄ ﻣﺴﻨﻮﻥ}
ﻗﺎﻝ: اﻟﺤﻤﺄ اﻟﺴﻮاﺩ ﻭاﻟﻤﺴﻨﻮﻥ اﻟﻤﺼﻮﺭ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﺣﻤﺰﺓ ﺑﻦ ﻋﺒﺪ اﻟﻤﻄﻠﺐ:
ﺃﻏﺮ ﻛﺄﻥ اﻟﺒﺪﺭ ﺳﻨﺔ ﻭﺟﻬﻪ
ﺟﻼ اﻟﻐﻴﻢ ﻋﻨﻪ ﺿﻮءﻩ ﻓﺘﺒﺪﺩا

ﻗﺎﻝ: ﻓﺄﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {اﻟﺒﺎﺋﺲ اﻟﻔﻘﻴﺮ}
ﻗﺎﻝ: اﻟﺬﻱ ﻻ ﻳﺠﺪ ﺷﻴﺌﺎ ﻣﻦ ﺷﺪﺓ اﻟﺤﺎﻝ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﻃﺮﻓﺔ:
ﻳﻐﺸﺎﻫﻢ اﻟﺒﺎﺋﺲ اﻟﻤﺪﻗﻊ
ﻭاﻟﻀﻴﻒ ﻭﺟﺎﺭ ﻣﺠﺎﻭﺭ ﺟﻨﺐ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻣﺎء ﻏﺪﻗﺎ}
ﻗﺎﻝ: ﻛﺜﻴﺮا ﺟﺎﺭﻳﺎ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ ﻗﺎﻝ: ﻧﻌﻢ ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﺗﺪﻧﻲ ﻛﺮاﺩﻳﺲ ﻣﻠﺘﻔﺎ ﺣﺪاﺋﻘﻬﺎ
ﻛﺎﻟﻨﺒﺖ ﺟﺎﺩﺕ ﺑﻬﺎ ﺃﻧﻬﺎﺭﻫﺎ ﻏﺪﻗﺎ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﺎ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺑﺸﻬﺎﺏ ﻗﺒﺲ}
ﻗﺎﻝ: ﺷﻌﻠﺔ ﻣﻦ ﻧﺎﺭ ﻳﻘﺘﺒﺴﻮﻥ ﻣﻨﻪ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﻃﺮﻓﺔ ﺑﻦ اﻟﻌﺒﺪ:
ﻫﻢ ﻋﺮاﻧﻲ ﻓﺒﺖ ﺃﺩﻓﻌﻪ
ﺩﻭﻥ ﺳﻬﺎﺩﻱ ﻛﺸﻌﻠﺔ اﻟﻘﺒﺲ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻋﺬاﺏ ﺃﻟﻴﻢ}
ﻗﺎﻝ: اﻷﻟﻴﻢ اﻟﻮﺟﻴﻊ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﻧﺎﻡ ﻣﻦ ﻛﺎﻥ ﺧﻠﻴﺎ ﻣﻦ ﺃﻟﻢ
ﻭﺑﻘﻴﺖ اﻟﻠﻴﻞ ﻃﻮﻻ ﻟﻢ ﺃﻧﻢ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻭﻗﻔﻴﻨﺎ ﻋﻠﻰ ﺁﺛﺎﺭﻫﻢ}
ﻗﺎﻝ: ﺃﺗﺒﻌﻨﺎ ﻋﻠﻰ ﺁﺛﺎﺭ اﻷﻧﺒﻴﺎء ﺃﻱ ﺑﻌﺜﻨﺎ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﻋﺪﻱ ﺑﻦ ﺯﻳﺪ:
ﻳﻮﻡ ﻗﻔﺖ ﻋﻴﺮﻫﻢ ﻣﻦ ﻋﻴﺮﻧﺎ
ﻭاﺣﺘﻤﺎﻝ اﻟﺤﻲ ﻓﻲ اﻟﺼﺒﺢ ﻓﻠﻖ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺇﺫا ﺗﺮﺩﻯ}
ﻗﺎﻝ: ﺇﺫا ﻣﺎﺕ ﻭﺗﺮﺩﻯ ﻓﻲ اﻟﻨﺎﺭ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﻋﺪﻱ ﺑﻦ ﺯﻳﺪ:
ﺧﻄﻔﺘﻪ ﻣﻨﻴﺔ ﻓﺘﺮﺩﻯ
ﻭﻫﻮ ﻓﻲ اﻟﻤﻠﻚ ﻳﺄﻣﻞ اﻟﺘﻌﻤﻴﺮا

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻓﻲ ﺟﻨﺎﺕ ﻭﻧﻬﺮ}
ﻗﺎﻝ: اﻟﻨﻬﺮ اﻟﺴﻌﺔ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﻟﺒﻴﺪ ﺑﻦ ﺭﺑﻴﻌﺔ:
ﻣﻠﻜﺖ ﺑﻬﺎ ﻛﻔﻲ ﻓﺄﻧﻬﺮﺕ ﻓﺘﻘﻬﺎ
ﻳﺮﻯ ﻗﺎﺋﻢ ﻣﻦ ﺩﻭﻧﻬﺎ ﻣﺎ ﻭﺭاءﻫﺎ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻭﺿﻌﻬﺎ ﻟﻷﻧﺎﻡ}
ﻗﺎﻝ: اﻟﺨﻠﻖ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﻟﺒﻴﺪ ﺑﻦ ﺭﺑﻴﻌﺔ:
ﻓﺈﻥ ﺗﺴﺄﻟﻴﻨﺎ ﻣﻢ ﻧﺤﻦ ﻓﺈﻧﻨﺎ
ﻋﺼﺎﻓﻴﺮ ﻣﻦ ﻫﺬﻱ اﻷﻧﺎﻡ اﻟﻤﺴﺤﺮ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺃﻥ ﻟﻦ ﻳﺤﻮﺭ}
ﻗﺎﻝ: ﺃﻥ ﻟﻦ ﻳﺮﺟﻊ ﺑﻠﻐﺔ اﻟﺤﺒﺸﺔ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﻭﻣﺎ اﻟﻤﺮء ﺇﻻ ﻛﺎﻟﺸﻬﺎﺏ ﻭﺿﻮﺋﻪ
ﻳﺤﻮﺭ ﺭﻣﺎﺩا ﺑﻌﺪ ﺇﺫ ﻫﻮ ﺳﺎﻃﻊ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺫﻟﻚ ﺃﺩﻧﻰ ﺃﻻ ﺗﻌﻮﻟﻮا}
ﻗﺎﻝ: ﺃﺟﺪﻯ ﺃﻻ ﺗﻤﻴﻠﻮا ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﺇﻧﺎ ﺗﺒﻌﻨﺎ ﻭاﻃﺮﺣﻮا
ﻗﻮﻝ ﻭﻋﺎﻟﻮا ﻓﻲ اﻟﻤﻮاﺯﻳﻦ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻭﻫﻮ ﻣﻠﻴﻢ}
ﻗﺎﻝ: اﻟﻤﺴﻲء اﻟﻤﺬﻧﺐ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﺃﻣﻴﺔ ﺑﻦ ﺃﺑﻲ اﻟﺼﻠﺖ:
ﻣﻦ اﻵﻓﺎﺕ ﻟﻴﺲ ﻟﻬﺎ ﺑﺄﻫﻞ
ﻭﻟﻜﻦ اﻟﻤﺴﻲء ﻫﻮ اﻟﻤﻠﻴﻢ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺇﺫ ﺗﺤﺴﻮﻧﻬﻢ ﺑﺈﺫﻧﻪ}
ﻗﺎﻝ: ﺗﻘﺘﻠﻮﻧﻬﻢ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﻭﻣﻨﺎ اﻟﺬﻱ ﻻﻗﻰ ﺑﺴﻴﻒ ﻣﺤﻤﺪ
ﻓﺤﺲ ﺑﻪ اﻷﻋﺪاء ﻋﺮﺽ اﻟﻌﺴﺎﻛﺮ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻣﺎ ﺃﻟﻔﻴﻨﺎ}
ﻗﺎﻝ: ﻳﻌﻨﻲ ﻭﺟﺪﻧﺎ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﻧﺎﺑﻐﺔ ﺑﻨﻲ ﺫﺑﻴﺎﻥ:
ﻓﺤﺴﺒﻮﻩ ﻓﺄﻟﻔﻮﻩ ﻛﻤﺎ ﺯﻋﻤﺖ
ﺗﺴﻌﺎ ﻭﺗﺴﻌﻴﻦ ﻟﻢ ﺗﻨﻘﺺ ﻭﻟﻢ ﺗﺰﺩ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺟﻨﻔﺎ}
ﻗﺎﻝ: اﻟﺠﻮﺭ ﻭاﻟﻤﻴﻞ ﻓﻲ اﻟﻮﺻﻴﺔ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﻋﺪﻱ ﺑﻦ ﺯﻳﺪ:
ﺃﻣﻚ ﻳﺎ ﻧﻌﻤﺎﻥ ﻓﻲ ﺃﺧﻮاﺗﻬﺎ
ﺗﺄﺗﻴﻦ ﻣﺎ ﻳﺄﺗﻴﻨﻪ ﺟﻨﻔﺎ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺑﺎﻟﺒﺄﺳﺎء ﻭاﻟﻀﺮاء}
ﻗﺎﻝ: اﻟﺒﺄﺳﺎء اﻟﺨﺼﺐ ﻭاﻟﻀﺮاء اﻟﺠﺪﺏ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﺯﻳﺪ ﺑﻦ ﻋﻤﺮﻭ:
ﺇﻥ اﻹﻟﻪ ﻋﺰﻳﺰ ﻭاﺳﻊ ﺣﻜﻢ
ﺑﻜﻔﻪ اﻟﻀﺮ ﻭاﻟﺒﺄﺳﺎء ﻭاﻟﻨﻌﻢ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺇﻻ ﺭﻣﺰا}
ﻗﺎﻝ: اﻹﺷﺎﺭﺓ ﺑﺎﻟﻴﺪ ﻭاﻟﻮﺣﻲ ﺑﺎﻟﺮﺃﺱ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﻣﺎ ﻓﻲ اﻟﺴﻤﺎء ﻣﻦ اﻟﺮﺣﻤﻦ ﻣﺮﺗﻤﺰ
ﺇﻻ ﺇﻟﻴﻪ ﻭﻣﺎ ﻓﻲ اﻷﺭﺽ ﻣﻦ ﻭﺯﺭ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻓﻘﺪ ﻓﺎﺯ}
ﻗﺎﻝ: ﺳﻌﺪ ﻭﻧﺠﺎ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﻋﺒﺪ اﻟﻠﻪ ﺑﻦ ﺭﻭاﺣﺔ:
ﻭﻋﺴﻰ ﺃﻥ ﺃﻓﻮﺯ ﺛﻤﺖ ﺃﻟﻘﻰ
ﺣﺠﺔ ﺃﺗﻘﻲ ﺑﻬﺎ اﻟﻔﺘﺎﻧﺎ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺳﻮاء ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻜﻢ}
ﻗﺎﻝ: ﻋﺪﻝ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﺗﻼﻗﻴﻨﺎ ﻓﻘﺎﺿﻴﻨﺎ ﺳﻮاء
ﻭﻟﻜﻦ ﺟﺮ ﻋﻦ ﺣﺎﻝ ﺑﺤﺎﻝ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {اﻟﻔﻠﻚ اﻟﻤﺸﺤﻮﻥ}
، ﻗﺎﻝ: اﻟﺴﻔﻴﻨﺔ اﻟﻤﻮﻗﺮﺓ اﻟﻤﻤﺘﻠﺌﺔ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﻋﺒﻴﺪ ﺑﻦ اﻷﺑﺮﺹ:
ﺷﺤﻨﺎ ﺃﺭﺿﻬﻢ ﺑﺎﻟﺨﻴﻞ ﺣﺘﻰ
ﺗﺮﻛﻨﺎﻫﻢ ﺃﺫﻝ ﻣﻦ اﻟﺼﺮاﻁ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺯﻧﻴﻢ}
ﻗﺎﻝ: ﻭﻟﺪ اﻟﺰﻧﻰ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﺯﻧﻴﻢ ﺗﺪاﻋﺘﻪ اﻟﺮﺟﺎﻝ ﺯﻳﺎﺩﺓ
ﻛﻤﺎ ﺯﻳﺪ ﻓﻲ ﻋﺮﺽ اﻷﺩﻳﻢ اﻷﻛﺎﺭﻉ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻃﺮاﺋﻖ ﻗﺪﺩا}
ﻗﺎﻝ: اﻟﻤﻨﻘﻄﻌﺔ ﻓﻲ ﻛﻞ ﻭﺟﻪ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﻭﻟﻘﺪ ﻗﻠﺖ ﻭﺯﻳﺪ ﺣﺎﺳﺮ
ﻳﻮﻡ ﻭﻟﺖ ﺧﻴﻞ ﺯﻳﺪ ﻗﺪﺩا

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺑﺮﺏ اﻟﻔﻠﻖ}
ﻗﺎﻝ: اﻟﺼﺒﺢ ﺇﺫا اﻧﻔﻠﻖ ﻣﻦ ﻇﻠﻤﺔ اﻟﻠﻴﻞ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﺯﻫﻴﺮ ﺑﻦ ﺃﺑﻲ ﺳﻠﻤﻰ:
اﻟﻔﺎﺭﺝ اﻟﻬﻢ ﻣﺴﺪﻭﻻ ﻋﺴﺎﻛﺮﻩ
ﻛﻤﺎ ﻳﻔﺮﺝ ﻏﻢ اﻟﻈﻠﻤﺔ اﻟﻔﻠﻖ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻣﻦ ﺧﻼﻕ}
ﻗﺎﻝ: ﻧﺼﻴﺐ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﺃﻣﻴﺔ ﺑﻦ ﺃﺑﻲ اﻟﺼﻠﺖ:
ﻳﺪﻋﻮﻥ ﺑﺎﻟﻮﻳﻞ ﻓﻴﻬﺎ ﻻ ﺧﻼﻕ ﻟﻬﻢ.
ﺇﻻ ﺳﺮاﺑﻴﻞ ﻣﻦ ﻗﻄﺮ ﻭﺃﻏﻼﻝ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻛﻞ ﻟﻪ ﻗﺎﻧﺘﻮﻥ}
ﻗﺎﻝ: ﻣﻘﺮﻭﻥ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﻋﺪﻱ ﺑﻦ ﺯﻳﺪ:
ﻗﺎﻧﺘﺎ ﻟﻠﻪ ﻳﺮﺟﻮ ﻋﻔﻮﻩ
ﻳﻮﻡ ﻻ ﻳﻜﻔﺮ ﻋﺒﺪ ﻣﺎ اﺩﺧﺮ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺟﺪ ﺭﺑﻨﺎ}
ﻗﺎﻝ: ﻋﻈﻤﺔ ﺭﺑﻨﺎ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﺃﻣﻴﺔ ﺑﻦ ﺃﺑﻲ اﻟﺼﻠﺖ:
ﻟﻚ اﻟﺤﻤﺪ ﻭاﻟﻨﻌﻤﺎء ﻭاﻟﻤﻠﻚ ﺭﺑﻨﺎ
ﻓﻼ ﺷﻲء ﺃﻋﻠﻰ ﻣﻨﻚ ﺟﺪا ﻭﺃﻣﺠﺪ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺣﻤﻴﻢ ﺁﻥ}
ﻗﺎﻝ: اﻵﻥ اﻟﺬﻱ اﻧﺘﻬﻰ ﻃﺒﺨﻪ ﻭﺣﺮﻩ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﻧﺎﺑﻐﺔ ﺑﻨﻲ ﺫﺑﻴﺎﻥ:
ﻭﻳﺨﻀﺐ ﻟﺤﻴﺔ ﻏﺪﺭﺕ ﻭﺣﺎﻧﺖ
ﺑﺄﺣﻤﻰ ﻣﻦ ﻧﺠﻴﻊ اﻟﺨﻮﻑ ﺁﻥ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺳﻠﻘﻮﻛﻢ ﺑﺄﻟﺴﻨﺔ ﺣﺪاﺩ}
ﻗﺎﻝ: اﻟﻄﻌﻦ ﺑﺎﻟﻠﺴﺎﻥ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻷﻋﺸﻰ:
ﻓﻴﻬﻢ اﻟﺨﺼﺐ ﻭاﻟﺴﻤﺎﺣﺔ ﻭاﻟﻨﺠﺪﺓ
ﻓﻴﻬﻢ ﻭاﻟﺨﺎﻃﺐ اﻟﻤﺴﻼﻕ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻭﺃﻛﺪﻯ}
ﻗﺎﻝ: ﻛﺪﺭﻩ ﺑﻤﻨﻪ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﻭﺃﻋﻄﻰ ﻗﻠﻴﻼ ﺛﻢ ﺃﻛﺪﻯ ﺑﻤﻨﻪ
ﻭﻣﻦ ﻳﻨﺸﺮ اﻟﻤﻌﺮﻭﻑ ﻓﻲ اﻟﻨﺎﺱ ﻳﺤﻤﺪ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻻ ﻭﺯﺭ}
ﻗﺎﻝ: اﻟﻮﺯﺭ اﻟﻤﻠﺠﺄ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﻋﻤﺮﻭ ﺑﻦ ﻛﻠﺜﻮﻡ:
ﻟﻌﻤﺮﻙ ﻣﺎ ﺇﻥ ﻟﻪ ﺻﺨﺮﺓ
ﻟﻌﻤﺮﻙ ﻣﺎ ﺇﻥ ﻟﻪ ﻣﻦ ﻭﺯﺭ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻗﻀﻰ ﻧﺤﺒﻪ}
ﻗﺎﻝ: ﺃﺟﻠﻪ اﻟﺬﻱ ﻗﺪﺭ ﻟﻪ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﻟﺒﻴﺪ ﺑﻦ ﺭﺑﻴﻌﺔ:
ﺃﻻ ﺗﺴﺄﻻﻥ اﻟﻤﺮء ﻣﺎﺫا ﻳﺤﺎﻭﻝ
ﺃﻧﺤﺐ ﻓﻴﻘﻀﻰ ﺃﻡ ﺿﻼﻝ ﻭﺑﺎﻃﻞ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺫﻭ ﻣﺮﺓ}
ﻗﺎﻝ: ﺫﻭ ﺷﺪﺓ ﻓﻲ ﺃﻣﺮ اﻟﻠﻪ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﻧﺎﺑﻐﺔ ﺑﻨﻲ ﺫﺑﻴﺎﻥ:
ﻭﻫﻨﺎ ﻗﺮﻯ ﺫﻱ ﻣﺮﺓ ﺣﺎﺯﻡ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {اﻟﻤﻌﺼﺮاﺕ}
ﻗﺎﻝ: اﻟﺴﺤﺎﺏ ﻳﻌﺼﺮ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎ ﻓﻴﺨﺮﺝ اﻟﻤﺎء ﺑﻴﻦ اﻟﺴﺤﺎﺑﺘﻴﻦ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﻨﺎﺑﻐﺔ:
ﺗﺠﺮ ﺑﻬﺎ اﻷﺭﻭاﺡ ﻣﻦ ﺑﻴﻦ ﺷﻤﺄﻝ
ﻭﺑﻴﻦ ﺻﺒﺎﻫﺎ اﻟﻤﻌﺼﺮاﺕ اﻟﺪﻭاﻣﺲ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺳﻨﺸﺪ ﻋﻀﺪﻙ}
ﻗﺎﻝ: اﻟﻌﻀﺪ اﻟﻤﻌﻴﻦ اﻟﻨﺎﺻﺮ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﻨﺎﺑﻐﺔ:
ﻓﻲ ﺫﻣﺔ ﻣﻦ ﺃﺑﻲ ﻗﺎﺑﻮﺱ ﻣﻨﻘﺬﺓ
ﻟﻠﺨﺎﺋﻔﻴﻦ ﻭﻣﻦ ﻟﻴﺴﺖ ﻟﻪ ﻋﻀﺪ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻓﻲ اﻟﻐﺎﺑﺮﻳﻦ}
ﻗﺎﻝ: ﻓﻲ اﻟﺒﺎﻗﻴﻦ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﻋﺒﻴﺪ ﺑﻦ اﻷﺑﺮﺹ:
ﺫﻫﺒﻮا ﻭﺧﻠﻔﻨﻲ اﻟﻤﺨﻠﻒ ﻓﻴﻬﻢ
ﻓﻜﺄﻧﻨﻲ ﻓﻲ اﻟﻐﺎﺑﺮﻳﻦ ﻏﺮﻳﺐ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻓﻼ ﺗﺄﺱ}
ﻗﺎﻝ: ﻻ ﺗﺤﺰﻥ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻣﺮﺉ اﻟﻘﻴﺲ:
ﻭﻗﻮﻓﺎ ﺑﻬﺎ ﺻﺤﺒﻲ ﻋﻠﻲ ﻣﻄﻴﻬﻢ
ﻳﻘﻮﻟﻮﻥ ﻻ ﺗﻬﻠﻚ ﺃﺳﻰ ﻭﺗﺠﻤﻞ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻳﺼﺪﻓﻮﻥ}
ﻗﺎﻝ: ﻳﻌﺮﺿﻮﻥ ﻋﻦ اﻟﺤﻖ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﺃﺑﻲ ﺳﻔﻴﺎﻥ:
ﻋﺠﺒﺖ ﻟﺤﻠﻢ اﻟﻠﻪ ﻋﻨﺎ ﻭﻗﺪ ﺑﺪا
ﻟﻪ ﺻﺪﻓﻨﺎ ﻋﻦ ﻛﻞ ﺣﻖ ﻣﻨﺰﻝ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺃﻥ ﺗﺒﺴﻞ}
ﻗﺎﻝ: ﺗﺤﺒﺲ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﺯﻫﻴﺮ:
ﻭﻓﺎﺭﻗﺘﻚ ﺑﺮﻫﻦ ﻻ ﻓﻜﺎﻙ ﻟﻪ
ﻳﻮﻡ اﻟﻮﺩاﻉ ﻓﻘﻠﺒﻲ ﻣﺒﺴﻞ ﻏﻠﻘﺎ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻓﻠﻤﺎ ﺃﻓﻠﺖ}
ﻗﺎﻝ: ﺯاﻟﺖ اﻟﺸﻤﺲ ﻋﻦ ﻛﺒﺪ اﻟﺴﻤﺎء ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﻛﻌﺐ ﺑﻦ ﻣﺎﻟﻚ:
ﻓﺘﻐﻴﺮ اﻟﻘﻤﺮ اﻟﻤﻨﻴﺮ ﻟﻔﻘﺪﻩ
ﻭاﻟﺸﻤﺲ ﻗﺪ ﻛﺴﻔﺖ ﻭﻛﺎﺩﺕ ﺗﺄﻓﻞ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻛﺎﻟﺼﺮﻳﻢ}
ﻗﺎﻝ: اﻟﺬاﻫﺐ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﻏﺪﻭﺕ ﻋﻠﻴﻪ ﻏﺪﻭﺓ ﻓﻮﺟﺪﺗﻪ
ﻗﻌﻮﺩا ﻟﺪﻳﻪ ﺑﺎﻟﺼﺮﻳﻢ ﻋﻮاﺫﻟﻪ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺗﻔﺘﺄ}
ﻗﺎﻝ: ﻻ ﺗﺰاﻝ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﻟﻌﻤﺮﻙ ﻣﺎ ﺗﻔﺘﺄ ﺗﺬﻛﺮ ﺧﺎﻟﺪا
ﻭﻗﺪ ﻏﺎﻟﻪ ﻣﺎ ﻏﺎﻝ ﺗﺒﻊ ﻣﻦ ﻗﺒﻞ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺧﺸﻴﺔ ﺇﻣﻼﻕ}
ﻗﺎﻝ: ﻣﺨﺎﻓﺔ اﻟﻔﻘﺮ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﻭﺇﻧﻲ ﻋﻠﻰ اﻹﻣﻼﻕ ﻳﺎ ﻗﻮﻡ ﻣﺎﺟﺪ
ﺃﻋﺪ ﻷﺿﻴﺎﻓﻲ اﻟﺸﻮاء اﻟﻤﻀﻬﺒﺎ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺣﺪاﺋﻖ}
ﻗﺎﻝ: اﻟﺒﺴﺎﺗﻴﻦ ﻓﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﺑﻼﺩ ﺳﻘﺎﻫﺎ اﻟﻠﻪ ﺃﻣﺎ ﺳﻬﻮﻟﻬﺎ
ﻓﻘﻀﺐ ﻭﺩﺭ ﻣﻐﺪﻕ ﻭﺣﺪاﺋﻖ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻣﻘﻴﺘﺎ}
ﻗﺎﻝ: ﻗﺎﺩﺭا ﻣﻘﺘﺪﺭا ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﺃﺣﻴﺤﺔ اﻷﻧﺼﺎﺭﻱ:
ﻭﺫﻱ ﺿﻐﻦ ﻛﻔﻔﺖ اﻟﻨﻔﺲ ﻋﻨﻪ
ﻭﻛﻨﺖ ﻋﻠﻰ ﻣﺴﺎءﺗﻪ ﻣﻘﻴﺘﺎ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻭﻻ ﻳﺆﻭﺩﻩ}
ﻗﺎﻝ: ﻻ ﻳﺜﻘﻠﻪ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﻳﻌﻄﻲ اﻟﻤﺌﻴﻦ ﻭﻻ ﻳﺆﻭﺩﻩ ﺣﻤﻠﻬﺎ
ﻣﺤﺾ اﻟﻀﺮاﺋﺐ ﻣﺎﺟﺪ اﻷﺧﻼﻕ

ﻗﺎﻝ ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺳﺮﻳﺎ}
ﻗﺎﻝ: اﻟﻨﻬﺮ اﻟﺼﻐﻴﺮ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﺳﻬﻞ اﻟﺨﻠﻴﻔﺔ ﻣﺎﺟﺪ ﺫﻭ ﻧﺎﺋﻞ
ﻣﺜﻞ اﻟﺴﺮﻱ ﺗﻤﺪﻩ اﻷﻧﻬﺎﺭ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻭﻛﺄﺳﺎ ﺩﻫﺎﻗﺎ}
ﻗﺎﻝ: ﻣﻸﻯ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﺃﺗﺎﻧﺎ ﻋﺎﻣﺮ ﻳﺮﺟﻮ ﻗﺮاﻧﺎ
ﻓﺄﺗﺮﻋﻨﺎ ﻟﻪ ﻛﺄﺳﺎ ﺩﻫﺎﻗﺎ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻟﻜﻨﻮﺩ}
ﻗﺎﻝ: ﻛﻔﻮﺭ ﻟﻠﻨﻌﻢ ﻭﻫﻮ اﻟﺬﻱ ﻳﺄﻛﻞ ﻭﺣﺪﻩ ﻭﻳﻤﻨﻊ ﺭﻓﺪﻩ ﻭﻳﺠﻴﻊ ﻋﺒﺪﻩ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﺷﻜﺮﺕ ﻟﻪ ﻳﻮﻡ اﻟﻌﻜﺎﻅ ﻧﻮاﻟﻪ
ﻭﻟﻢ ﺃﻙ ﻟﻠﻤﻌﺮﻭﻑ ﺛﻢ ﻛﻨﻮﺩا

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻓﺴﻴﻨﻐﻀﻮﻥ ﺇﻟﻴﻚ ﺭﺅﻭﺳﻬﻢ}
ﻗﺎﻝ: ﻳﺤﺮﻛﻮﻥ ﺭﺅﻭﺳﻬﻢ اﺳﺘﻬﺰاء ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﺃﺗﻨﻐﺾ ﻟﻲ ﻳﻮﻡ اﻟﻔﺨﺎﺭ ﻭﻗﺪ ﺗﺮﻯ
ﺧﻴﻮﻻ ﻋﻠﻴﻬﺎ ﻛﺎﻷﺳﻮﺩ ﺿﻮاﺭﻳﺎ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻳﻬﺮﻋﻮﻥ}
ﻗﺎﻝ: ﻳﻘﺒﻠﻮﻥ ﺇﻟﻴﻪ ﺑﺎﻟﻐﻀﺐ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﺃﺗﻮﻧﺎ ﻳﻬﺮﻋﻮﻥ ﻭﻫﻢ ﺃﺳﺎﺭﻯ
ﻧﺴﻮﻗﻬﻢ ﻋﻠﻰ ﺭﻏﻢ اﻷﻧﻮﻑ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺑﺌﺲ اﻟﺮﻓﺪ اﻟﻤﺮﻓﻮﺩ}
ﻗﺎﻝ: ﺑﺌﺲ اﻟﻠﻌﻨﺔ ﺑﻌﺪ اﻟﻠﻌﻨﺔ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﻻ ﺗﻘﺬﻓﻦ ﺑﺮﻛﻦ ﻻ ﻛﻔﺎء ﻟﻪ
ﻭﺇﻥ ﺗﺄﺛﻔﻚ اﻷﻋﺪاء ﺑﺎﻟﺮﻓﺪ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻏﻴﺮ ﺗﺘﺒﻴﺐ}
ﻗﺎﻝ: ﺗﺨﺴﻴﺮ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﺑﺸﺮ ﺑﻦ ﺃﺑﻲ ﺣﺎﺯﻡ:
ﻫﻢ ﺟﺪﻋﻮا اﻷﻧﻮﻑ ﻓﺄﻭﻋﺒﻮﻫﺎ
ﻭﻫﻢ ﺗﺮﻛﻮا ﺑﻨﻲ ﺳﻌﺪ ﺗﺒﺎﺑﺎ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻓﺄﺳﺮ ﺑﺄﻫﻠﻚ ﺑﻘﻄﻊ ﻣﻦ اﻟﻠﻴﻞ}
ﻣﺎ ﻳﻘﻄﻊ؟ ﻗﺎﻝ: ﺁﺧﺮ اﻟﻠﻴﻞ ﺳﺤﺮا، ﻗﺎﻝ ﻣﺎﻟﻚ ﺑﻦ ﻛﻨﺎﻧﺔ:
ﻭﻧﺎﺋﺤﺔ ﺗﻘﻮﻡ ﺑﻘﻄﻊ ﻟﻴﻞ
ﻋﻠﻰ ﺭﺟﻞ ﺃﺻﺎﺑﺘﻪ ﺷﻌﻮﺏ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻫﻴﺖ ﻟﻚ}
ﻗﺎﻝ: ﺗﻬﻴﺄﺕ ﻟﻚ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﺃﺣﻴﺤﺔ اﻷﻧﺼﺎﺭﻱ:
ﺑﻪ ﺃﺣﻤﻲ اﻟﻤﻀﺎﻑ ﺇﺫا ﺩﻋﺎﻧﻲ
ﺇﺫا ﻣﺎ ﻗﻴﻞ ﻟﻷﺑﻄﺎﻝ ﻫﻴﺘﺎ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻳﻮﻡ ﻋﺼﻴﺐ}
ﻗﺎﻝ: ﺷﺪﻳﺪ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﻫﻢ ﺿﺮﺑﻮا ﻗﻮاﻧﺲ ﺧﻴﻞ ﺣﺠﺮ
ﺑﺠﻨﺐ اﻟﺮﺩﻩ ﻓﻲ ﻳﻮﻡ ﻋﺼﻴﺐ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻣﺆﺻﺪﺓ}
ﻗﺎﻝ: ﻣﻄﺒﻘﺔ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﺗﺤﻦ ﺇﻟﻰ ﺃﺟﺒﺎﻝ ﻣﻜﺔ ﻧﺎﻗﺘﻲ
ﻭﻣﻦ ﺩﻭﻧﻨﺎ ﺃﺑﻮاﺏ ﺻﻨﻌﺎء ﻣﺆﺻﺪﺓ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻻ ﻳﺴﺄﻣﻮﻥ}
ﻗﺎﻝ: ﻻ ﻳﻔﺘﺮﻭﻥ ﻭﻻ ﻳﻤﻠﻮﻥ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﻣﻦ اﻟﺨﻮﻑ ﻻ ﺫﻭ ﺳﺄﻣﺔ ﻣﻦ ﻋﺒﺎﺩﺓ
ﻭﻻ ﻫﻮ ﻣﻦ ﻃﻮﻝ اﻟﺘﻌﺒﺪ ﻳﺠﻬﺪ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻃﻴﺮا ﺃﺑﺎﺑﻴﻞ}
ﻗﺎﻝ ﺫاﻫﺒﺔ ﻭﺟﺎﺋﻴﺔ ﺗﻨﻘﻞ اﻟﺤﺠﺎﺭﺓ ﺑﻤﻨﺎﻗﻴﺮﻫﺎ ﻭﺃﺭﺟﻠﻬﺎ ﻓﺘﺒﻠﺒﻞ ﻋﻠﻴﻬﻢ ﻓﻮﻕ ﺭﺅﻭﺳﻬﻢ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﻭﺑﺎﻟﻔﻮاﺭﺱ ﻣﻦ ﻭﺭﻗﺎء ﻗﺪ ﻋﻠﻤﻮا
ﺃﺣﻼﺱ ﺧﻴﻞ ﻋﻠﻰ ﺟﺮﺩ ﺃﺑﺎﺑﻴﻞ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺛﻘﻔﺘﻤﻮﻫﻢ}
ﻗﺎﻝ: ﻭﺟﺪﺗﻤﻮﻫﻢ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﺣﺴﺎﻥ:
ﻓﺈﻣﺎ ﺗﺜﻘﻔﻦ ﺑﻨﻲ ﻟﺆﻱ
ﺟﺬﻳﻤﺔ ﺇﻥ ﻗﺘﻠﻬﻢ ﺩﻭاء

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻓﺄﺛﺮﻥ ﺑﻪ ﻧﻘﻌﺎ}
ﻗﺎﻝ: اﻟﻨﻘﻊ ﻣﺎ ﻳﺴﻄﻊ ﻣﻦ ﺣﻮاﻓﺮ اﻟﺨﻴﻞ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﺣﺴﺎﻥ:
ﻋﺪﻣﻨﺎ ﺧﻴﻠﻨﺎ ﺇﻥ ﻟﻢ ﺗﺮﻭﻫﺎ
ﺗﺜﻴﺮ اﻟﻨﻘﻊ ﻣﻮﻋﺪﻫﺎ ﻛﺪاء

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻓﻲ ﺳﻮاء اﻟﺠﺤﻴﻢ}
ﻗﺎﻝ: ﻭﺳﻂ اﻟﺠﺤﻴﻢ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﺭﻣﺎﻫﺎ ﺑﺴﻬﻢ ﻓﺎﺳﺘﻮﻯ ﻓﻲ ﺳﻮاﺋﻬﺎ
ﻭﻛﺎﻥ ﻗﺒﻮﻻ ﻟﻠﻬﻮﻯ ﺫﻱ اﻟﻄﻮاﺭﻕ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻓﻲ ﺳﺪﺭ ﻣﺨﻀﻮﺩ}
ﻗﺎﻝ: اﻟﺬﻱ ﻟﻴﺲ ﻟﻪ ﺷﻮﻙ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﺃﻣﻴﺔ ﺑﻦ ﺃﺑﻲ اﻟﺼﻠﺖ:
ﺇﻥ اﻟﺤﺪاﺋﻖ ﻓﻲ اﻟﺠﻨﺎﻥ ﻇﻠﻴﻠﺔ
ﻓﻴﻬﺎ اﻟﻜﻮاﻋﺐ ﺳﺪﺭﻫﺎ ﻣﺨﻀﻮﺩ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻃﻠﻌﻬﺎ ﻫﻀﻴﻢ}
ﻗﺎﻝ: ﻣﻨﻬﻀﻢ ﺑﻌﻀﻪ ﺇﻟﻰ ﺑﻌﺾ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻣﺮﺉ اﻟﻘﻴﺲ:
ﺩاﺭ ﻟﺒﻴﻀﺎء اﻟﻌﻮاﺭﺽ ﻃﻔﻠﺔ
ﻣﻬﻀﻮﻣﺔ اﻟﻜﺸﺤﻴﻦ ﺭﻳﺎ اﻟﻤﻌﺼﻢ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻗﻮﻻ ﺳﺪﻳﺪا}
ﻗﺎﻝ: ﻗﻮﻻ ﻋﺪﻻ ﺣﻘﺎ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﺣﻤﺰﺓ:
ﺃﻣﻴﻦ ﻋﻠﻰ ﻣﺎ اﺳﺘﻮﺩﻉ اﻟﻠﻪ ﻗﻠﺒﻪ
ﻓﺈﻥ ﻗﺎﻝ ﻗﻮﻻ ﻛﺎﻥ ﻓﻴﻪ ﻣﺴﺪﺩا

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺇﻻ ﻭﻻ ﺫﻣﺔ}
ﻗﺎﻝ: اﻹﻝ اﻟﻘﺮاﺑﺔ ﻭاﻟﺬﻣﺔ اﻟﻌﻬﺪ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﺟﺰﻯ اﻟﻠﻪ ﺇﻻ ﻛﺎﻥ ﺑﻴﻨﻲ ﻭﺑﻴﻨﻬﻢ
ﺟﺰاء ﻇﻠﻮﻡ ﻻ ﻳﺆﺧﺮ ﻋﺎﺟﻼ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺧﺎﻣﺪﻳﻦ}
ﻗﺎﻝ: ﻣﻴﺘﻴﻦ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﻟﺒﻴﺪ:
ﺣﻠﻮا ﺛﻴﺎﺑﻬﻢ ﻋﻠﻰ ﻋﻮﺭاﺗﻬﻢ
ﻓﻬﻢ ﺑﺄﻓﻨﻴﺔ اﻟﺒﻴﻮﺕ ﺧﻤﻮﺩ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺯﺑﺮ اﻟﺤﺪﻳﺪ}
ﻗﺎﻝ: ﻗﻄﻊ اﻟﺤﺪﻳﺪ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﻛﻌﺐ ﺑﻦ ﻣﺎﻟﻚ:
ﺗﻠﻈﻰ ﻋﻠﻴﻬﻢ ﺣﻴﻦ ﺃﻥ ﺷﺪ ﺣﻤﻴﻬﺎ
ﺑﺰﺑﺮ اﻟﺤﺪﻳﺪ ﻭاﻟﺤﺠﺎﺭﺓ ﺳﺎﺟﺮ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻓﺴﺤﻘﺎ}
ﻗﺎﻝ: ﺑﻌﺪا ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﺣﺴﺎﻥ:
ﺃﻻ ﻣﻦ ﻣﺒﻠﻎ ﻋﻨﻲ ﺃﺑﻴﺎ
ﻓﻘﺪ ﺃﻟﻘﻴﺖ ﻓﻲ ﺳﺤﻖ اﻟﺴﻌﻴﺮ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺇﻻ ﻓﻲ ﻏﺮﻭﺭ}
ﻗﺎﻝ: ﻓﻲ ﺑﺎﻃﻞ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﺣﺴﺎﻥ:
ﺗﻤﻨﺘﻚ اﻷﻣﺎﻧﻲ ﻣﻦ ﺑﻌﻴﺪ
ﻭﻗﻮﻝ اﻟﻜﻔﺮ ﻳﺮﺟﻊ ﻓﻲ ﻏﺮﻭﺭ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻭﺣﺼﻮﺭا}
ﻗﺎﻝ: اﻟﺬﻱ ﻻ ﻳﺄﺗﻲ اﻟﻨﺴﺎء ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﻭﺣﺼﻮﺭ ﻋﻦ اﻟﺨﻨﺎ ﻳﺄﻣﺮاﻟﻨﺎ
ﺳ ﺑﻔﻌﻞ اﻟﺨﻴﺮاﺕ ﻭاﻟﺘﺸﻤﻴﺮ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻋﺒﻮﺳﺎ ﻗﻤﻄﺮﻳﺮا}
ﻗﺎﻝ: اﻟﺬﻱ ﻳﻨﻘﺒﺾ ﻭﺟﻬﻪ ﻣﻦ ﺷﺪﺓ اﻟﻮﺟﻊ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﻭﻻ ﻳﻮﻡ اﻟﺤﺴﺎﺏ ﻭﻛﺎﻥ ﻳﻮﻣﺎ
ﻋﺒﻮﺳﺎ ﻓﻲ اﻟﺸﺪاﺋﺪ ﻗﻤﻄﺮﻳﺮا

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻳﻮﻡ ﻳﻜﺸﻒ ﻋﻦ ﺳﺎﻕ}
ﻗﺎﻝ: ﻋﻦ ﺷﺪﺓ اﻵﺧﺮﺓ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﻗﺪ ﻗﺎﻣﺖ ﺑﻨﺎ اﻟﺤﺮﺏ ﻋﻠﻰ ﺳﺎﻕ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺇﻳﺎﺑﻬﻢ}
ﻗﺎﻝ: اﻹﻳﺎﺏ اﻟﻤﺮﺟﻊ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﻋﺒﻴﺪ ﺑﻦ اﻷﺑﺮﺹ:
ﻭﻛﻞ ﺫﻱ ﻏﻴﺒﺔ ﻳﺆﻭﺏ
ﻭﻏﺎﺋﺐ اﻟﻤﻮﺕ ﻻ ﻳﺆﻭﺏ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺣﻮﺑﺎ}
ﻗﺎﻝ: ﺇﺛﻤﺎ ﺑﻠﻐﺔ اﻟﺤﺒﺸﺔ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ ﻧﻌﻢ ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻷﻋﺸﻰ:
ﻓﺈﻧﻲ ﻭﻣﺎ ﻛﻠﻔﺘﻤﻮﻧﻲ ﻣﻦ ﺃﻣﺮﻛﻢ
ﻟﻴﻌﻠﻢ ﻣﻦ ﺃﻣﺴﻰ ﺃﻋﻖ ﻭﺃﺣﻮﺑﺎ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {اﻟﻌﻨﺖ}
ﻗﺎﻝ: اﻹﺛﻢ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﺭﺃﻳﺘﻚ ﺗﺒﺘﻐﻲ ﻋﻨﺘﻲ ﻭﺗﺴﻌﻰ
ﻣﻊ اﻟﺴﺎﻋﻲ ﻋﻠﻲ ﺑﻐﻴﺮ ﺫﺣﻞ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻓﺘﻴﻼ}
ﻗﺎﻝ: اﻟﺘﻲ ﺗﻜﻮﻥ ﻓﻲ ﺷﻖ اﻟﻨﻮاﺓ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﻨﺎﺑﻐﺔ:
ﻳﺠﻤﻊ اﻟﺠﻴﺶ ﺫا اﻷﻟﻮﻑ ﻭﻳﻐﺰﻭ
ﺛﻢ ﻻ ﻳﺮﺯﺃ اﻷﻋﺎﺩﻱ ﻓﺘﻴﻼ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻣﻦ ﻗﻄﻤﻴﺮ}
ﻗﺎﻝ: اﻟﺠﻠﺪﺓ اﻟﺒﻴﻀﺎء اﻟﺘﻲ ﻋﻠﻰ اﻟﻨﻮاﺓ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﺃﻣﻴﺔ ﺑﻦ ﺃﺑﻲ اﻟﺼﻠﺖ:
ﻟﻢ ﺃﻧﻞ ﻣﻨﻬﻢ ﻓﺴﻴﻄﺎ ﻭﻻ ﺯﺑﺪا
ﻭﻻ ﻓﻮﻓﺔ ﻭﻻ ﻗﻄﻤﻴﺮا

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺃﺭﻛﺴﻬﻢ}
ﻗﺎﻝ: ﺣﺒﺴﻬﻢ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﺃﻣﻴﺔ:
ﺃﺭﻛﺴﻮا ﻓﻲ ﺟﻬﻨﻢ ﺇﻧﻬﻢ ﻛﺎ
ﻧﻮاﻋﺘﺎﺓ ﺗﻘﻮﻝ ﻛﺬﺑﺎ ﻭﺯﻭﺭا

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺃﻣﺮﻧﺎ ﻣﺘﺮﻓﻴﻬﺎ}
ﻗﺎﻝ: ﺳﻠﻄﻨﺎ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﻟﺒﻴﺪ:
ﺇﻥ ﻳﻐﺒﻄﻮا ﻳﻴﺴﺮﻭا ﻭﺇﻥ ﺃﻣﺮﻭا
ﻳﻮﻣﺎ ﻳﺼﻴﺮﻭا ﻟﻠﻬﻠﻚ ﻭاﻟﻔﻘﺪ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺃﻥ ﻳﻔﺘﻨﻜﻢ اﻟﺬﻳﻦ ﻛﻔﺮﻭا}
ﻗﺎﻝ: ﻳﻀﻠﻜﻢ ﺑﺎﻟﻌﺬاﺏ ﻭاﻟﺠﻬﺪ ﺑﻠﻐﺔ ﻫﻮاﺯﻥ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﻛﻞ اﻣﺮﺉ ﻣﻦ ﻋﺒﺎﺩ اﻟﻠﻪ ﻣﻀﻄﻬﺪ
ﺑﺒﻄﻦ ﻣﻜﺔ ﻣﻘﻬﻮﺭ ﻭﻣﻔﺘﻮﻥ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻛﺄﻥ ﻟﻢ ﻳﻐﻨﻮا}
ﻗﺎﻝ: ﻛﺄﻥ ﻟﻢ ﻳﻜﻮﻧﻮا ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﻟﺒﻴﺪ:
ﻭﻏﻨﻴﺖ ﺳﺒﺘﺎ ﻗﺒﻞ ﻣﺠﺮﻯ ﺩاﺣﺲ
ﻟﻮ ﻛﺎﻥ ﻟﻠﻨﻔﺲ اﻟﻠﺠﻮﺝ ﺧﻠﻮﺩ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻋﺬاﺏ اﻟﻬﻮﻥ}
ﻗﺎﻝ: اﻟﻬﻮاﻥ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﺇﻧﺎ ﻭﺟﺪﻧﺎ ﺑﻼﺩ اﻟﻠﻪ ﻭاﺳﻌﺔ
ﺗﻨﺠﻲ ﻣﻦ اﻟﺬﻝ ﻭاﻟﻤﺨﺰاﺓ ﻭاﻟﻬﻮﻥ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻭﻻ ﻳﻈﻠﻤﻮﻥ ﻧﻘﻴﺮا}
ﻗﺎﻝ: اﻟﻨﻘﻴﺮ ﻣﺎ ﻓﻲ ﺷﻖ اﻟﻨﻮاﺓ ﻭﻣﻨﻪ ﺗﻨﺒﺖ اﻟﻨﺨﻠﺔ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﻭﻟﻴﺲ اﻟﻨﺎﺱ ﺑﻌﺪﻙ ﻓﻲ ﻧﻘﻴﺮ
ﻭﻟﻴﺴﻮا ﻏﻴﺮ ﺃﺻﺪاء ﻭﻫﺎﻡ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻻ ﻓﺎﺭﺽ}
ﻗﺎﻝ: اﻟﻬﺮﻣﺔ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﻟﻌﻤﺮﻱ ﻟﻘﺪ ﺃﻋﻄﻴﺖ ﺿﻴﻔﻚ ﻓﺎﺭﺿﺎ
ﻳﺴﺎﻕ ﺇﻟﻴﻪ ﻣﺎ ﻳﻘﻮﻡ ﻋﻠﻰ ﺭﺟﻞ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {اﻟﺨﻴﻂ اﻷﺑﻴﺾ ﻣﻦ اﻟﺨﻴﻂ اﻷﺳﻮﺩ}
ﻗﺎﻝ: ﺑﻴﺎﺽ اﻟﻨﻬﺎﺭ ﻣﻦ ﺳﻮاﺩ اﻟﻠﻴﻞ ﻭﻫﻮ اﻟﺼﺒﺢ ﺇﺫا اﻧﻔﻠﻖ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﺃﻣﻴﺔ:
اﻟﺨﻴﻂ اﻷﺑﻴﺾ ﺿﻮء اﻟﺼﺒﺢ ﻣﻨﻔﻠﻖ
ﻭاﻟﺨﻴﻂ اﻷﺳﻮﺩ ﻟﻮﻥ اﻟﻠﻴﻞ ﻣﻜﻤﻮﻡ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺑﺌﺴﻤﺎ اﺷﺘﺮﻭا ﺑﻪ ﺃﻧﻔﺴﻬﻢ}
ﻗﺎﻝ: ﺑﺎﻋﻮا ﻧﺼﻴﺒﻬﻢ ﻣﻦ اﻵﺧﺮﺓ ﺑﻄﻤﻊ ﻳﺴﻴﺮ ﻣﻦ اﻟﺪﻧﻴﺎ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﻳﻌﻄﻰ ﺑﻬﺎ ﺛﻤﻨﺎ ﻓﻴﻤﻨﻌﻬﺎ
ﻭﻳﻘﻮﻝ ﺻﺎﺣﺒﻬﺎ ﺃﻻ ﺗﺸﺮﻱ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺣﺴﺒﺎﻧﺎ ﻣﻦ اﻟﺴﻤﺎء}
ﻗﺎﻝ: ﻧﺎﺭ ﻣﻦ اﻟﺴﻤﺎء ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﺣﺴﺎﻥ:
ﺑﻘﻴﺔ ﻣﻌﺸﺮ ﺻﺒﺖ ﻋﻠﻴﻬﻢ
ﺷﺂﺑﻴﺐ ﻣﻦ اﻟﺤﺴﺒﺎﻥ ﺷﻬﺐ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻭﻋﻨﺖ اﻟﻮﺟﻮﻩ}
ﻗﺎﻝ: اﺳﺘﺴﻠﻤﺖ ﻭﺧﻀﻌﺖ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﻟﻴﺒﻚ ﻋﻠﻴﻚ ﻛﻞ ﻋﺎﻥ ﺑﻜﺮﺑﺔ
ﻭﺁﻝ ﻗﺼﻲ ﻣﻦ ﻣﻘﻞ ﻭﺫﻱ ﻭﻓﺮ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻣﻌﻴﺸﺔ ﺿﻨﻜﺎ}
ﻗﺎﻝ: اﻟﻀﻨﻚ اﻟﻀﻴﻖ اﻟﺸﺪﻳﺪ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﻭاﻟﺨﻴﻞ ﻗﺪ ﻟﺤﻘﺖ ﺑﻬﺎ ﻓﻲ ﻣﺄﺯﻕ
ﺿﻨﻚ ﻧﻮاﺣﻴﻪ ﺷﺪﻳﺪ اﻟﻤﻘﺪﻡ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻣﻦ ﻛﻞ ﻓﺞ}
ﻗﺎﻝ: ﻃﺮﻳﻖ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﻭﺣﺎﺯﻭا اﻟﻌﻴﺎﻝ ﻭﺳﺪﻭا اﻟﻔﺠﺎﺝ
ﺑﺄﺟﺴﺎﺩ ﻋﺎﺩ ﻟﻬﺎ ﺁﻳﺪاﻥ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺫاﺕ اﻟﺤﺒﻚ}
ﻗﺎﻝ: ﺫاﺕ ﻃﺮاﺋﻖ ﻭاﻟﺨﻠﻖ اﻟﺤﺴﻦ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﺯﻫﻴﺮ ﺑﻦ ﺃﺑﻲ ﺳﻠﻤﻰ:
ﻫﻢ ﻳﻀﺮﺑﻮﻥ ﺣﺒﻴﻚ اﻟﺒﻴﺾ ﺇﺫ ﻟﺤﻘﻮا
ﻻ ﻳﻨﻜﺼﻮﻥ ﺇﺫا ﻣﺎ اﺳﺘﺮﺣﻤﻮا ﺭﺣﻤﻮا

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺣﺮﺿﺎ}
ﻗﺎﻝ: اﻟﻤﺪﻧﻒ اﻟﻬﺎﻟﻚ ﻣﻦ ﺷﺪﺓ اﻟﻮﺟﻊ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﺃﻣﻦ ﺫﻛﺮ ﻟﻴﻠﻰ ﺃﻥ ﻧﺄﺕ ﻏﺮﺑﺔ ﺑﻬﺎ
ﻛﺄﻧﻚ ﺟﻢ ﻟﻷﻃﺒﺎء ﻣﺤﺮﺽ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻳﺪﻉ اﻟﻴﺘﻴﻢ}
ﻗﺎﻝ: ﻳﺪﻓﻌﻪ ﻋﻦ ﺣﻘﻪ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﺃﺑﻲ ﻃﺎﻟﺐ:
ﻳﻘﺴﻢ ﺣﻘﺎ ﻟﻠﻴﺘﻴﻢ ﻭﻟﻢ ﻳﻜﻦ
ﻳﺪﻉ ﻟﺪﻯ ﺃﻳﺴﺎﺭﻫﻦ اﻷﺻﺎﻏﺮا

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {اﻟﺴﻤﺎء ﻣﻨﻔﻄﺮ ﺑﻪ}
ﻗﺎﻝ: ﻣﻨﺼﺪﻉ ﻣﻦ ﺧﻮﻑ ﻳﻮﻡ اﻟﻘﻴﺎﻣﺔ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﻇﺒﺎﻫﻦ ﺣﺘﻰ ﺃﻋﺮﺽ اﻟﻠﻴﻞ ﺩﻭﻧﻬﺎ
ﺃﻓﺎﻃﻴﺮ ﻭﺳﻤﻲ ﺭﻭاء ﺟﺬﻭﺭﻫﺎ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻓﻬﻢ ﻳﻮﺯﻋﻮﻥ}
ﻗﺎﻝ: ﻳﺤﺒﺲ ﺃﻭﻟﻬﻢ ﻋﻠﻰ ﺁﺧﺮﻫﻢ ﺣﺘﻰ ﺗﻨﺎﻡ اﻟﻄﻴﺮ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﻭﺯﻋﺖ ﺭﻋﻴﻠﻬﺎ ﺑﺄﻗﺐ ﻧﻬﺪ
ﺇﺫا ﻣﺎ اﻟﻘﻮﻡ ﺷﺪﻭا ﺑﻌﺪ ﺧﻤﺲ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻛﻠﻤﺎ ﺧﺒﺖ}
ﻗﺎﻝ: اﻟﺨﺒﻮ اﻟﺬﻱ ﻳﻄﻔﺄ ﻣﺮﺓ ﻭﻳﺴﻌﺮ ﺃﺧﺮﻯ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﻭﺗﺨﺒﻮ اﻟﻨﺎﺭ ﻋﻦ ﺁﺫاﻥ ﻗﻮﻣﻲ
ﻭﺃﺿﺮﻣﻬﺎ ﺇﺫا اﺑﺘﺮﺩﻭا ﺳﻌﻴﺮا

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻛﺎﻟﻤﻬﻞ}
ﻗﺎﻝ: ﻛﺪﺭﺩﻱ اﻟﺰﻳﺖ ﺃﺧﺮﻯ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﺗﺒﺎﺭﻱ ﺑﻬﺎ اﻟﻌﻴﺲ اﻟﺴﻤﻮﻡ ﻛﺄﻧﻬﺎ
ﺗﺒﻄﻨﺖ اﻷﻗﺮاﺏ ﻣﻦ ﻋﺮﻕ ﻣﻬﻼ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺃﺧﺬا ﻭﺑﻴﻼ}
ﻗﺎﻝ: ﺷﺪﻳﺪا ﻟﻴﺲ ﻟﻪ ﻣﻠﺠﺄ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﻭﺧﺰﻱ اﻟﺤﻴﺎﺓ ﻭﺧﺰﻱ اﻟﻤﻤﺎﺕ
ﻭﻛﻼ ﺃﺭاﻩ ﻃﻌﺎﻣﺎ ﻭﺑﻴﻼ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻓﻨﻘﺒﻮا ﻓﻲ اﻟﺒﻼﺩ}
ﻗﺎﻝ: ﻫﺮﺑﻮا ﺑﻠﻐﺔ اﻟﻴﻤﻦ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﻋﺪﻱ ﺑﻦ ﺯﻳﺪ:
ﻧﻘﺒﻮا ﻓﻲ اﻟﺒﻼﺩ ﻣﻦ ﺣﺬﺭ اﻟﻤﻮ
ﺗ ﻭﺟﺎﻟﻮا ﻓﻲ اﻷﺭﺽ ﺃﻱ ﻣﺠﺎﻝ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺇﻻ ﻫﻤﺴﺎ}
ﻗﺎﻝ: اﻟﻮﻁء اﻟﺨﻔﻲ ﻭاﻟﻜﻼﻡ اﻟﺨﻔﻲ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﻓﺒﺎﺗﻮا ﻳﺪﻟﺠﻮﻥ ﻭﺑﺎﺕ ﻳﺴﺮﻱ
ﺑﺼﻴﺮ ﺑﺎﻟﺪﺟﺎ ﻫﺎﺩ ﻫﻤﻮﺱ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻣﻘﻤﺤﻮﻥ}
ﻗﺎﻝ: اﻟﻤﻘﻤﺢ اﻟﺸﺎﻣﺦ ﺑﺄﻧﻔﻪ اﻟﻤﻨﻜﺲ ﺭﺃﺳﻪ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﻭﻧﺤﻦ ﻋﻠﻰ ﺟﻮاﻧﺒﻬﺎ ﻗﻌﻮﺩ
ﻧﻐﺾ اﻟﻄﺮﻑ ﻛﺎﻹﺑﻞ اﻟﻘﻤﺎﺡ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻓﻲ ﺃﻣﺮ ﻣﺮﻳﺞ}
ﻗﺎﻝ: اﻟﻤﺮﻳﺞ اﻟﺒﺎﻃﻞ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﻓﺮاﻋﺖ ﻓﺎﺑﺘﺪﺭﺕ ﺑﻬﺎ ﺣﺸﺎﻫﺎ
ﻓﺨﺮ ﻛﺄﻧﻪ ﺧﻮﻁ ﻣﺮﻳﺞ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺣﺘﻤﺎ ﻣﻘﻀﻴﺎ}
ﻗﺎﻝ: اﻟﺤﺘﻢ اﻟﻮاﺟﺐ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﺃﻣﻴﺔ:
ﻋﺒﺎﺩﻙ ﻳﺨﻄﺌﻮﻥ ﻭﺃﻧﺖ ﺭﺏ
ﺑﻜﻔﻴﻚ اﻟﻤﻨﺎﻳﺎ ﻭاﻟﺤﺘﻮﻡ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻭﺃﻛﻮاﺏ}
ﻗﺎﻝ: اﻟﻘﻼﻝ اﻟﺘﻲ ﻻ ﻋﺮﻯ ﻟﻬﺎ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﻬﺬﻟﻲ:
ﻓﻠﻢ ﻳﻨﻄﻖ اﻟﺪﻳﻚ ﺣﺘﻰ ﻣﻸﺕ
ﻛﺆﻭﺏ اﻟﺪﻧﺎﻥ ﻟﻪ ﻓﺎﺳﺘﺪاﺭا

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻭﻻ ﻫﻢ ﻋﻨﻬﺎ ﻳﻨﺰﻓﻮﻥ}
ﻗﺎﻝ: ﻻ ﻳﺴﻜﺮﻭﻥ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﻋﺒﺪ اﻟﻠﻪ ﺑﻦ ﺭﻭاﺣﺔ:
ﺛﻢ ﻻ ﻳﻨﺰﻓﻮﻥ ﻋﻨﻬﺎ ﻭﻟﻜﻦ
ﻳﺬﻫﺐ اﻟﻬﻢ ﻋﻨﻬﻢ ﻭاﻟﻐﻠﻴﻞ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻛﺎﻥ ﻏﺮاﻣﺎ}
ﻗﺎﻝ: ﻣﻼﺯﻣﺎ ﺷﺪﻳﺪا ﻛﻠﺰﻭﻡ اﻟﻐﺮﻳﻢ اﻟﻐﺮﻳﻢ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﺑﺸﺮ ﺑﻦ ﺃﺑﻲ ﺣﺎﺯﻡ:
ﻭﻳﻮﻡ اﻟﻨﺴﺎﺭ ﻭﻳﻮﻡ اﻟﺠﻔﺎ
ﺭﻛﺎﻧﺎ ﻋﺬاﺑﺎ ﻭﻛﺎﻧﺎ ﻏﺮاﻣﺎ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻭاﻟﺘﺮاﺋﺐ}
ﻗﺎﻝ: ﻫﻮ ﻣﻮﺿﻊ اﻟﻘﻼﺩﺓ ﻣﻦ اﻟﻤﺮﺃﺓ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﻭاﻟﺰﻋﻔﺮاﻥ ﻋﻠﻰ ﺗﺮاﺋﺒﻬﺎ
ﺷﺮﻗﺎ ﺑﻪ اﻟﻠﺒﺎﺕ ﻭاﻟﻨﺤﺮ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻭﻛﻨﺘﻢ ﻗﻮﻣﺎ ﺑﻮﺭا}
ﻗﺎﻝ: ﻫﻠﻜﻰ ﺑﻠﻐﺔ ﻋﻤﺎﻥ ﻭﻫﻢ ﻣﻦ اﻟﻴﻤﻦ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﻓﻼ ﺗﻜﻔﺮﻭا ﻣﺎ ﻗﺪ ﺻﻨﻌﻨﺎ ﺇﻟﻴﻜﻤﻮ
ﻭﻛﺎﻓﻮا ﺑﻪ ﻓﺎﻟﻜﻔﺮ ﺑﻮﺭ ﻟﺼﺎﻧﻌﻪ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻧﻔﺸﺖ}
ﻗﺎﻝ: اﻟﻨﻔﺶ اﻟﺮﻋﻲ ﺑﺎﻟﻠﻴﻞ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﻟﺒﻴﺪ:
ﺑﺪﻟﻦ ﺑﻌﺪ اﻟﻨﻔﺶ اﻟﻮ ﺟﻴﻔﺎ
ﻭﺑﻌﺪ ﻃﻮﻝ اﻟﺠﺮﺓ اﻟﺼﺮﻳﻔﺎ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺃﻟﺪ اﻟﺨﺼﺎﻡ}
ﻗﺎﻝ: اﻟﺠﺪﻝ اﻟﻤﺨﺎﺻﻢ ﻓﻲ اﻟﺒﺎﻃﻞ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﻣﻬﻠﻬﻞ:
ﺇﻥ ﺗﺤﺖ اﻷﺣﺠﺎﺭ ﺣﺰﻣﺎ ﻭﺟﻮﺩا
ﻭﺧﺼﻴﻤﺎ ﺃﻟﺪ ﺫا ﻣﻌﻼﻕ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺑﻌﺠﻞ ﺣﻨﻴﺬ}
ﻗﺎﻝ: اﻟﻨﻀﻴﺞ ﻣﻤﺎ ﻳﺸﻮﻯ ﺑﺎﻟﺤﺠﺎﺭﺓ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﻟﻬﻢ ﺭاﺡ ﻭﻓﺎﺭ اﻟﻤﺴﻚ ﻓﻴﻬﻢ
ﻭﺷﺎﻭﻳﻬﻢ ﺇﺫا ﺷﺎﺅﻭا ﺣﻨﻴﺬا

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻣﻦ اﻷﺟﺪاﺙ}
ﻗﺎﻝ: اﻟﻘﺒﻮﺭ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﺑﻦ ﺭﻭاﺣﺔ:
ﺣﻴﻨﺎ ﻳﻘﻮﻟﻮﻥ ﺇﺫ ﻣﺮﻭا ﻋﻠﻰ ﺟﺪﺛﻲ
ﺃﺭﺷﺪﻩ ﻳﺎ ﺭﺏ ﻣﻦ ﻋﺎﻥ ﻭﻗﺪ ﺭﺷﺪا

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻫﻠﻮﻋﺎ}
ﻗﺎﻝ: ﺿﺠﺮا ﺟﺰﻭﻋﺎ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﺑﺸﺮ ﺑﻦ ﺃﺑﻲ ﺣﺎﺯﻡ:
ﻻ ﻣﺎﻧﻌﺎ ﻟﻠﻴﺘﻴﻢ ﻧﺤﻠﺘﻪ
ﻭﻻ ﻣﻜﺒﺎ ﻟﺨﻠﻘﻪ ﻫﻠﻌﺎ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻭﻻﺕ ﺣﻴﻦ ﻣﻨﺎﺹ}
ﻗﺎﻝ: ﻟﻴﺲ ﺑﺤﻴﻦ ﻓﺮاﺭ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻷﻋﺸﻰ:
ﺗﺬﻛﺮﺕ ﻟﻴﻠﻰ ﺣﻴﻦ ﻻﺕ ﺗﺬﻛﺮ
ﻭﻗﺪ ﺑﻨﺖ ﻣﻨﻬﺎ ﻭاﻟﻤﻨﺎﺹ ﺑﻌﻴﺪ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻭﺩﺳﺮ}
ﻗﺎﻝ: اﻟﺪﺳﺮ اﻟﺬﻱ ﺗﺨﺮﺯ ﺑﻪ اﻟﺴﻔﻴﻨﺔ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﺳﻔﻴﻨﺔ ﻧﻮﺗﻲ ﻗﺪ اﺣﻜﻢ ﺻﻨﻌﻬﺎ
ﻣﺜﺨﻨﺔ اﻷﻟﻮاﺡ ﻣﻨﺴﻮﺟﺔ اﻟﺪﺳﺮ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺭﻛﺰا}
ﻗﺎﻝ: ﺣﺴﺎ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﻭﻗﺪ ﺗﻮﺟﺲ ﺭﻛﺰا ﻣﻘﻔﺮ ﻧﺪﺱ
ﺑﻨﺒﺄﺓ اﻟﺼﻮﺕ ﻣﺎ ﻓﻲ ﺳﻤﻌﻪ ﻛﺬﺏ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺑﺎﺳﺮﺓ}
ﻗﺎﻝ: ﻛﺎﻟﺤﺔ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﻋﺒﻴﺪ ﺑﻦ اﻷﺑﺮﺹ:
ﺻﺒﺤﻨﺎ ﺗﻤﻴﻤﺎ ﻏﺪاﺓ اﻟﻨﺴﺎﺭ
ﺷﻬﺒﺎء ﻣﻠﻤﻮﻣﺔ ﺑﺎﺳﺮﺓ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺿﻴﺰﻯ}
ﻗﺎﻝ: ﺟﺎﺋﺮﺓ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻣﺮﺉ اﻟﻘﻴﺲ:
ﺿﺎﺯﺕ ﺑﻨﻮ ﺃﺳﺪ ﺑﺤﻜﻤﻬﻢ
ﺇﺫ ﻳﻌﺪﻟﻮﻥ اﻟﺮﺃﺱ ﺑﺎﻟﺬﻧﺐ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻟﻢ ﻳﺘﺴﻨﻪ}
ﻗﺎﻝ: ﻟﻢ ﺗﻐﻴﺮﻩ اﻟﺴﻨﻮﻥ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﻃﺎﺏ ﻣﻨﻪ اﻟﻄﻌﻢ ﻭاﻟﺮﻳﺢ ﻣﻌﺎ
ﻟﻦ ﺗﺮا ﻣﺘﻐﻴﺮا ﻣﻦ ﺁﺳﻦ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺧﺘﺎﺭ}
ﻗﺎﻝ: اﻟﻐﺪاﺭ اﻟﻈﻠﻮﻡ اﻟﻐﺸﻮﻡ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﻟﻘﺪ ﻋﻠﻤﺖ ﻭاﺳﺘﻴﻘﻨﺖ ﺫاﺕ ﻧﻔﺴﻬﺎ
ﺑﺄﻻ ﺗﺨﺎﻑ اﻟﺪﻫﺮ ﺻﺮﻣﻲ ﻭﻻ ﺧﺘﺮﻱ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻋﻴﻦ اﻟﻘﻄﺮ}
ﻗﺎﻝ: اﻟﺼﻔﺮ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﻓﺄﻟﻘﻰ ﻓﻲ ﻣﺮاﺟﻞ ﻣﻦ ﺣﺪﻳﺪ
ﻗﺪﻭﺭ اﻟﻘﻄﺮ ﻟﻴﺲ ﻣﻦ اﻟﺒﺮاﺓ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺃﻛﻞ ﺧﻤﻂ}
ﻗﺎﻝ: اﻷﺭاﻙ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﻭﻣﺎ ﻣﻐﺰﻝ ﻓﺮﺩ ﺗﺮاﻋﻲ ﺑﻌﻴﻨﻬﺎ
ﺃﻏﻦ ﻏﻀﻴﺾ اﻟﻄﺮﻑ ﻣﻦ ﺧﻠﻞ اﻟﺨﻤﻂ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {اﺷﻤﺄﺯﺕ}
ﻗﺎﻝ: ﻧﻔﺮﺕ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﻋﻤﺮﻭ ﺑﻦ ﻛﻠﺜﻮﻡ:
ﺇﺫا ﻋﺾ اﻟﺜﻘﺎﻑ ﺑﻬﺎ اﺷﻤﺄﺯﺕ
ﻭﻭﻟﺘﻪ ﻋﺸﻮ ﺯﻧﺔ ﺯﺑﻮﻧﺎ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺟﺪﺩ}
ﻗﺎﻝ: ﻃﺮاﺋﻖ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﻗﺪ ﻏﺎﺩﺭ اﻟﻨﺴﻊ ﻓﻲ ﺻﻔﺤﺎﺗﻬﺎ ﺟﺪﺩا
ﻛﺄﻧﻬﺎ ﻃﺮﻕ ﻻﺣﺖ ﻋﻠﻰ ﺃﻛﻢ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺃﻏﻨﻰ ﻭﺃﻗﻨﻰ}
ﻗﺎﻝ: ﺃﻏﻨﻰ ﻣﻦ اﻟﻔﻘﺮ ﻭﺃﻗﻨﻰ ﻣﻦ اﻟﻐﻨﻰ ﻓﻘﻨﻊ ﺑﻪ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﻋﻨﺘﺮﺓ اﻟﻌﺒﺴﻲ:
ﻓﺄﻗﻨﻲ ﺣﻴﺎءﻙ ﻻ ﺃﺑﺎﻟﻚ ﻭاﻋﻠﻤﻲ
ﺃﻧﻲ اﻣﺮﺅ ﺳﺄﻣﻮﺕ ﺇﻥ ﻟﻢ ﺃﻗﺘﻞ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻻ ﻳﻠﺘﻜﻢ}
ﻗﺎﻝ: ﻻ ﻳﻨﻘﺼﻜﻢ ﺑﻠﻐﺔ ﺑﻨﻲ ﻋﺒﺲ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺤﻄﻴﺌﺔ اﻟﻌﺒﺴﻲ:
ﺃﺑﻠﻎ ﺳﺮاﺓ ﺑﻨﻲ ﺳﻌﺪ ﻣﻐﻠﻐﻠﺔ
ﺟﻬﺪ اﻟﺮﺳﺎﻟﺔ ﻻ ﺃﻟﺘﺎ ﻭﻻ ﻛﺬﺑﺎ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻭﺃﺑﺎ}
ﻗﺎﻝ: اﻷﺏ ﻣﺎ ﺗﻌﺘﻠﻒ ﻣﻨﻪ اﻟﺪﻭاﺏ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﺗﺮﻯ ﺑﻪ اﻷﺏ ﻭاﻟﻴﻘﻄﻴﻦ ﻣﺨﺘﻠﻄﺎ
ﻋﻠﻰ اﻟﺸﺮﻳﻌﺔ ﻳﺠﺮﻱ ﺗﺤﺘﻬﺎ اﻟﻐﺮﺏ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻻ ﺗﻮاﻋﺪﻭﻫﻦ}
ﻗﺎﻝ: اﻟﺴﺮ اﻟﺠﻤﺎﻉ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻣﺮﺉ اﻟﻘﻴﺲ:
ﺃﻻ ﺯﻋﻤﺖ ﺑﺴﺒﺎﺳﺔ اﻟﻴﻮﻡ ﺃﻧﻨﻲ
ﻛﺒﺮﺕ ﻭﺃﻻ ﻳﺤﺴﻦ اﻟﺴﺮ ﺃﻣﺜﺎﻟﻲ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻓﻴﻪ ﺗﺴﻴﻤﻮﻥ}
ﻗﺎﻝ: ﺗﺮﻋﻮﻥ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻷﻋﺸﻰ:
ﻭﻣﺸﻰ اﻟﻘﻮﻡ ﺑﺎﻟﻌﻤﺎﺩ ﺇﻟﻰ اﻟﺮﺯ
ﺣﻰ ﻭﺃﻋﻴﺎ اﻟﻤﺴﻴﻢ ﺃﻳﻦ اﻟﻤﺴﺎﻕ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻻ ﺗﺮﺟﻮﻥ ﻟﻠﻪ ﻭﻗﺎﺭا}
ﻗﺎﻝ: ﻻ ﺗﺨﺸﻮﻥ ﻟﻠﻪ ﻋﻈﻤﺔ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﺃﺑﻲ ﺫﺅﻳﺐ:
ﺇﺫا ﻟﺴﻌﺘﻪ اﻟﻨﺤﻞ ﻟﻢ ﻳﺮﺝ ﻟﺴﻌﻬﺎ
ﻭﺧﺎﻟﻔﻬﺎ ﻓﻲ ﺑﻴﺖ ﻧﻮﺏ ﻋﻮاﺳﻞ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺫا ﻣﺘﺮﺑﺔ}
ﻗﺎﻝ: ﺫا ﺣﺎﺟﺔ ﻭﺟﻬﺪ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﺗﺮﺑﺖ ﻳﺪاﻙ ﺛﻢ ﻗﻞ ﻧﻮاﻟﻬﺎ
ﻭﺗﺮﻓﻌﺖ ﻋﻨﻚ اﻟﺴﻤﺎء ﺳﺠﺎﻟﻬﺎ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻣﻬﻄﻌﻴﻦ}
ﻗﺎﻝ: ﻣﺬﻋﻨﻴﻦ ﺧﺎﺿﻌﻴﻦ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﺗﺒﻊ:
ﺗﻌﺒﺪﻧﻲ ﻧﻤﺮ ﺑﻦ ﺳﻌﺪ ﻭﻗﺪ ﺩﺭﻯ
ﻭﻧﻤﺮ ﺑﻦ ﺳﻌﺪ ﻟﻲ ﻣﺪﻳﻦ ﻭﻣﻬﻄﻊ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻫﻞ ﺗﻌﻠﻢ ﻟﻪ ﺳﻤﻴﺎ}
ﻗﺎﻝ: ﻭﻟﺪا ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﺃﻣﺎ اﻟﺴﻤﻲ ﻓﺄﻧﺖ ﻣﻨﻪ ﻣﻜﺜﺮ
ﻭاﻟﻤﺎﻝ ﻓﻴﻪ ﺗﻐﺘﺪﻱ ﻭﺗﺮﻭﺡ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻳﺼﻬﺮ}
ﻗﺎﻝ ﻳﺬاﺏ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﺳﺨﻨﺖ ﺻﻬﺎﺭﺗﻪ ﻓﻈﻞ ﻋﺜﺎﻧﻪ
ﻓﻲ ﺳﻴﻄﻞ ﻛﻔﻴﺖ ﺑﻪ ﻳﺘﺮﺩﺩ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻟﺘﻨﻮء ﺑﺎﻟﻌﺼﺒﺔ}
ﻗﺎﻝ: ﻟﺘﺜﻘﻞ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻣﺮﺉ اﻟﻘﻴﺲ:
ﺗﻤﺸﻲ ﻓﺘﺜﻘﻠﻬﺎ ﻋﺠﻴﺰﺗﻬﺎ
ﻣﺸﻲ اﻟﻀﻌﻴﻒ ﻳﻨﻮء ﺑﺎﻟﻮﺳﻖ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻛﻞ ﺑﻨﺎﻥ}
ﻗﺎﻝ: ﺃﻃﺮاﻑ اﻷﺻﺎﺑﻊ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﻋﻨﺘﺮﺓ:
ﻓﻨﻌﻢ ﻓﻮاﺭﺱ اﻟﻬﻴﺠﺎء ﻗﻮﻣﻲ
ﺇﺫا ﻋﻠﻘﻮا اﻷﺳﻨﺔ ﺑﺎﻟﺒﻨﺎﻥ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺇﻋﺼﺎﺭ}
ﻗﺎﻝ: اﻟﺮﻳﺢ اﻟﺸﺪﻳﺪﺓ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﻓﻠﻪ ﻓﻲ ﺁﺛﺎﺭﻫﻦ ﺧﻮاﺭ
ﻭﺣﻔﻴﻒ ﻛﺄﻧﻪ ﺇﻋﺼﺎﺭ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻣﺮاﻏﻤﺎ}
ﻗﺎﻝ: ﻣﻨﻔﺴﺤﺎ ﺑﻠﻐﺔ ﻫﺬﻳﻞ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﻭﺃﺗﺮﻙ ﺃﺭﺽ ﻫﺠﺮﺓ ﺇﻥ ﻋﻨﺪﻱ
ﺭﺟﺎء ﻓﻲ اﻟﻤﺮاﻏﻢ ﻭاﻟﺘﻌﺎﺩﻱ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺻﻠﺪا}
ﻗﺎﻝ: ﺃﻣﻠﺲ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﺃﺑﻲ ﻃﺎﻟﺐ:
ﻭﺇﻧﻲ ﻟﻘﺮﻡ ﻭاﺑﻦ ﻗﺮﻡ ﻟﻬﺎﺷﻢ
ﻵﺑﺎء ﺻﺪﻕ ﻣﺠﺪﻫﻢ ﻣﻌﻘﻞ ﺻﻠﺪ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻷﺟﺮا ﻏﻴﺮ ﻣﻤﻨﻮﻥ}
ﻗﺎﻝ: ﻏﻴﺮ ﻣﻨﻘﻮﺹ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﺯﻫﻴﺮ:
ﻓﻀﻞ اﻟﺠﻮاﺩ ﻋﻠﻰ اﻟﺨﻴﻞ اﻟﺒﻄﺎء ﻓﻼ
ﻳﻌﻄﻲ ﺑﺬﻟﻚ ﻣﻤﻨﻮﻧﺎ ﻭﻻ ﻧﺰﻗﺎ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺟﺎﺑﻮا اﻟﺼﺨﺮ}
ﻗﺎﻝ: ﻧﻘﺒﻮا اﻟﺤﺠﺎﺭﺓ ﻓﻲ اﻟﺠﺒﺎﻝ ﻓﺎﺗﺨﺬﻭﻫﺎ ﺑﻴﻮﺗﺎ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﺃﻣﻴﺔ:
ﻭﺷﻖ ﺃﺑﺼﺎﺭﻧﺎ ﻛﻴﻤﺎ ﻧﻌﻴﺶ ﺑﻬﺎ
ﻭﺟﺎﺏ ﻟﻠﺴﻤﻊ ﺃﺻﻤﺎﺧﺎ ﻭﺁﺫاﻧﺎ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺣﺒﺎ ﺟﻤﺎ}
ﻗﺎﻝ: ﻛﺜﻴﺮا ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﺃﻣﻴﺔ:
ﺇﻥ ﺗﻐﻔﺮ اﻟﻠﻬﻢ ﺗﻐﻔﺮ ﺟﻤﺎ
ﻭﺃﻱ ﻋﺒﺪ ﻟﻚ ﻻ ﺃﻟﻤﺎ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻏﺎﺳﻖ}
ﻗﺎﻝ: اﻟﻈﻠﻤﺔ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﺯﻫﻴﺮ:
ﻇﻠﺖ ﺗﺠﻮﺏ ﻳﺪاﻫﺎ ﻭﻫﻲ ﻻﻫﻴﺔ
ﺣﺘﻰ ﺇﺫا ﺟﻨﺢ اﻹﻇﻼﻡ ﻭاﻟﻐﺴﻖ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻓﻲ ﻗﻠﻮﺑﻬﻢ ﻣﺮﺽ}
ﻗﺎﻝ: اﻟﻨﻔﺎﻕ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻟﺸﺎﻋﺮ:
ﺃﺟﺎﻣﻞ ﺃﻗﻮاﻣﺎ ﺣﻴﺎء ﻭﻗﺪ ﺃﺭﻯ
ﺻﺪﻭﺭﻫﻢ ﺗﻐﻠﻲ ﻋﻠﻲ ﻣﺮاﺿﻬﺎ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻳﻌﻤﻬﻮﻥ}
ﻗﺎﻝ: ﻳﻠﻌﺒﻮﻥ ﻭﻳﺘﺮﺩﺩﻭﻥ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻷﻋﺸﻰ:
ﺃﺭاﻧﻲ ﻗﺪ ﻋﻤﻬﺖ ﻭﺷﺎﺏ ﺭﺃﺳﻲ
ﻭﻫﺬا اﻟﻠﻌﺐ ﺷﻴﻦ ﺑﺎﻟﻜﺒﻴﺮ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺇﻟﻰ ﺑﺎﺭﺋﻜﻢ}
ﻗﺎﻝ: ﺧﺎﻟﻘﻜﻢ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﺗﺒﻊ:
ﺷﻬﺪﺕ ﻋﻠﻰ ﺃﺣﻤﺪ ﺃﻧﻪ
ﺭﺳﻮﻝ ﻣﻦ اﻟﻠﻪ ﺑﺎﺭﻱ اﻟﻨﺴﻢ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻻ ﺭﻳﺐ ﻓﻴﻪ}
ﻗﺎﻝ: ﻻ ﺷﻚ ﻓﻴﻪ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﺑﻦ اﻟﺰﺑﻌﺮﻯ:
ﻟﻴﺲ ﻓﻲ اﻟﺤﻖ ﻳﺎ ﺃﻣﺎﻣﺔ ﺭﻳﺐ
ﺇﻧﻤﺎ اﻟﺮﻳﺐ ﻣﺎ ﻳﻘﻮﻝ اﻟﻜﺬﻭﺏ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺧﺘﻢ اﻟﻠﻪ ﻋﻠﻰ ﻗﻠﻮﺑﻬﻢ}
ﻗﺎﻝ: ﻃﺒﻊ ﻋﻠﻴﻬﺎ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻷﻋﺸﻰ:
ﻭﺻﻬﺒﺎء ﻃﺎﻑ ﻳﻬﻮﺩ ﺑﻬﺎ
ﻓﺄﺑﺮﺯﻫﺎ ﻭﻋﻠﻴﻬﺎ ﺧﺘﻢ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻛﻤﺜﻞ ﺻﻔﻮاﻥ}
ﻗﺎﻝ: اﻟﺤﺠﺮ اﻷﻣﻠﺲ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﺃﻭﺱ ﺑﻦ ﺣﺠﺮ:
ﻋﻠﻰ ﻇﻬﺮ ﺻﻔﻮاﻥ ﻛﺄﻥ ﻣﺘﻮﻧﻪ
ﻋﻠﻠﻦ ﺑﺪﻫﻦ ﻳﺰﻟﻖ اﻟﻤﺘﻨﺰﻻ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻓﻴﻬﺎ ﺻﺮ}
ﻗﺎﻝ: ﺑﺮﺩ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﻧﺎﺑﻐﺔ:
ﻻ ﻳﺒﺮﻣﻮﻥ ﺇﺫا ﻣﺎ اﻷﺭﺽ ﺟﻠﻠﻬﺎ
ﺻﺮ اﻟﺸﺘﺎء ﻣﻦ اﻹﻣﺤﺎﻝ ﻛﺎﻷﺩﻡ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺗﺒﻮﺉ اﻟﻤﺆﻣﻨﻴﻦ ﻣﻘﺎﻋﺪ ﻟﻠﻘﺘﺎﻝ}
ﻗﺎﻝ: ﺗﻮﻃﻦ اﻟﻤﺆﻣﻨﻴﻦ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻷﻋﺸﻰ:
ﻭﻣﺎ ﺑﻮﺃ اﻟﺮﺣﻤﻦ ﺑﻴﺘﻚ ﻣﻨﺰﻻ
ﺑﺄﺟﻴﺎﺩ ﻏﺮﺑﻲ اﻟﺼﻔﺎ ﻭاﻟﻤﺤﺮﻡ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﺭﺑﻴﻮﻥ}
ﻗﺎﻝ: ﺟﻤﻮﻉ ﻛﺜﻴﺮﺓ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﺣﺴﺎﻥ:
ﻭﺇﺫ ﻣﻌﺸﺮ ﺗﺠﺎﻓﻮا ﻋﻦ اﻟﻘﺼﺪ
ﺣﻤﻠﻨﺎ ﻋﻠﻴﻬﻢ ﺭﺑﻴﺎ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻣﺨﻤﺼﺔ}
ﻗﺎﻝ: ﻣﺠﺎﻋﺔ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ اﻷﻋﺸﻰ:
ﺗﺒﻴﺘﻮﻥ ﻓﻲ اﻟﻤﺸﺘﻰ ﻣﻼء ﺑﻄﻮﻧﻜﻢ
ﻭﺟﺎﺭاﺗﻜﻢ ﻏﺮﺛﻰ ﻳﺒﺘﻦ ﺧﻤﺎﺋﺼﺎ

ﻗﺎﻝ: ﺃﺧﺒﺮﻧﻲ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻭﻟﻴﻘﺘﺮﻓﻮا ﻣﺎ ﻫﻢ ﻣﻘﺘﺮﻓﻮﻥ}
ﻗﺎﻝ: ﻟﻴﻜﺘﺴﺒﻮا ﻣﺎ ﻫﻢ ﻣﻜﺘﺴﺒﻮﻥ ﻗﺎﻝ: ﻭﻫﻞ ﺗﻌﺮﻑ اﻟﻌﺮﺏ ﺫﻟﻚ؟ ﻗﺎﻝ: ﻧﻌﻢ، ﺃﻣﺎ ﺳﻤﻌﺖ ﻗﻮﻝ ﻟﺒﻴﺪ:
ﻭﺇﻧﻲ ﻵﺕ ﻣﺎ ﺃﺗﻴﺖ ﻭﺇﻧﻨﻲ
ﻟﻤﺎ اﻗﺘﺮﻓﺖ ﻧﻔﺴﻲ ﻋﻠﻲ ﻟﺮاﻫﺐ

ﻫﺬا ﺁﺧﺮ ﻣﺴﺎﺋﻞ ﻧﺎﻓﻊ ﺑﻦ اﻷﺯﺭﻕ ﻭﻗﺪ ﺣﺬﻓﺖ ﻣﻨﻬﺎ ﻳﺴﻴﺮا ﻧﺤﻮ ﺑﻀﻌﺔ ﻋﺸﺮ ﺳﺆاﻻ ﺃﺳﺌﻠﺔ ﻣﺸﻬﻮﺭﺓ ﻭﺃﺧﺮﺝ اﻷﺋﻤﺔ ﺃﻓﺮاﺩا ﻣﻨﻬﺎ ﺑﺄﺳﺎﻧﻴﺪ ﻣﺨﺘﻠﻔﺔ ﺇﻟﻰ اﺑﻦ ﻋﺒﺎﺱ.

الاتقان في علوم القرآن للسيوطي رحمه الله ج٢ اﻟﻨﻮﻉ اﻟﺴﺎﺩﺱ ﻭاﻟﺜﻼﺛﻮﻥ: ﻓﻲ ﻣﻌﺮﻓﺔ ﻏﺮﻳﺒﻪ

Favorite books of Great Scholars

I being a bibliophile always relish in the idea of knowing what are the books that were read by great men whilst they were not so great or rather were unknown. I have read some books about the subject like “Mashaheer ahl e Ilm ki Muhsin Kitabain” and “Ulama e Deoband ki Ilmi aur Mutaliati Zindagi“. I have yet to read Yaadgar e Zamana Shakhsiyat Ka Ahwal e Mutala (not a pdf link) by Ibnul Hasan Abbasi. This article about Maulana Anwar Badakhshani’s favorite books, which is also the part of previous book is available on the internet.

Mufti Zar Wali rahimahullah used to say that among more than a thousand books of Maulana Ashraf Ali Thanvi rahimahullah, I like four books the most.

1.  Tafseer Bayan ul Qur’an
2.  At Takashshuf an Muhimmaatit Tasawwuf
3.  Bawadir un Nawadir
4.  Islah e Inqilab e Ummat

While I was searching for something I came across Imam Ibn Taymiyya’s opinion about best Tafseer, Hadith book and different books of Tasawwuf. This passage also contains other gems of wisdom.

Somebody asked him about a person who wants to make copies of Qur’an and Hadith books by writing them, that will this writing be beneficial for him in the Hereafter? He answered, Yes he would be rewarded, whether he writes it for himself or for selling. He cited a Hadith in support of his statement that it is narrated from the Prophet ﷺ that “Allah will enter three person into Jannat due to one arrow; the one who makes it, the one who gives to the archer, the one who shoots it.”

Then he is asked, which Tafseer is nearer to Kitab o Sunnat among few named Tafaseer. This is what he says about different Tafaseer.

“The truest Tafseer is Tafseer e Tabari, since it cites the narrations of Salaf with sound chains of narrators and it does not contain any Bid’ah and it does not cite from the accused like Muqatil bin Bukair and Kalbi.

And their are many Tafaseer that contain narrations with chains of narrators. Like Tafseer of Abdur Razzaq, ‘Abd bin Humaid, Wakee’ bin Abu Qutaibah, Ahmad bin Hanbal, and Is’haq bin Rahway.

‮[مسألة جندي له إقطاع ونسخ بيده صحيح مسلم والبخاري والقرآن وهو ناو كتابة الحديث والقرآن العظيم]
‮‮٢‮٤‮٠‮١ – ‮٨‮١ مسألة:
‮سئل شيخ الإسلام ابن تيمية عن جندي له إقطاع ونسخ بيده صحيح مسلم والبخاري والقرآن وهو ناو كتابة الحديث والقرآن العظيم.
‮وإن سمع بورق أو أقلام اشترى بألف درهم وقال أنا إن شاء الله أكتب في جميع هذا الورق أحاديث الرسول والقرآن ويؤمل آمالا بعيدة، فهل يأثم أم لا؟ وأي التفاسير أقرب إلى الكتاب والسنة: الزمخشري، أم القرطبي، أم البغوي، أو غير هؤلاء.
‮وإذا نسخ الإنسان لنفسه أو للبيع يكون له أجر وثواب مثل إحياء علوم الدين وقوت القلوب ومثل كتاب المنطق أفتونا.

‮الجواب: ليس عليه إثم فيما ينويه ويفعله من كتابة العلوم الشرعية فإن كتابة القرآن والأحاديث الصحيحة والتفاسير الموجودة الثابتة من أعظم القربات والطاعات.
‮وأما التفاسير التي في أيدي الناس فأصحها تفسير محمد بن جرير الطبري فإنه يذكر مقالات السلف بالأسانيد الثابتة وليس فيه بدعة ولا ينقل عن المتهمين مقاتل بن بكير والكلبي.
‮والتفاسير المأثورة بالأسانيد كثيرة، كتفسير عبد الرزاق، وعبد بن حميد، ووكيع بن أبي قتيبة، وأحمد بن حنبل، وإسحاق بن راهويه.
‮وأما التفاسير الثلاثة المسئول عنها فأسلمها من البدعة والأحاديث الضعيفة البغوي، لكنه مختصر في تفسير الثعلبي وحذف منه الأحاديث الموضوعة والبدع التي فيه وحذف أشياء غير ذلك.
‮وأما الواحدي فإنه تلميذ الثعلبي، وهو أخبر منه بالعربية، لكن الثعلبي فيه سلامة من البدع وإن ذكرها تقليدا لغيره، وتفسيره وتفسير الواحدي البسيط والوسيط والوجيز فيها فوائد جليلة، وفيها غث كثير من المنقولات الباطلة وغيرها.
‮وأما الزمخشري فتفسيره محشو بالبدعة، وعلى طريقة المعتزلة، من إنكار الصفات والرؤية والقول بخلق القرآن وأنكر أن الله مريد للكائنات وخالق لأفعال العباد وغير ذلك من أصول المعتزلة.
‮وأصولهم خمسة يسمونها التوحيد والعدل والمنزلة بين المنزلتين وإنفاذ الوعيد والأمر بالمعروف والنهي عن المنكر، لكن معنى التوحيد عندهم يتضمن نفي الصفات ولهذا سمى ابن التومرت أصحابه الموحدين، وهذا إنما هو إلحاد في أسماء الله وآياته، ومعنى العدل عندهم يتضمن التكذيب بالقدر، وهو خلق أفعال العباد وإرادة الكائنات والقدرة على شيء، ومنهم من ينكر مقدم العلم والكتاب لكن هذا قول أئمتهم وهؤلاء منصب الزمخشري فإن مذهبه مذهب المغيرة بن علي وأبي هاشم وأتباعهم ومذهب أبي الحسين.
‮والمعتزلة الذين على طريقته نوعان مسايخية وخشبية، وأما المنزلة بين المنزلتين فهي عندهم أن الفاسق لا يسمى مؤمنا بوجه من الوجوه كما لا يسمى كافرا فنزلوه بين منزلتين وإنفاذ الوعيد عندهم معناه أن فساق الملة مخلدون في النار لا يخرجون منها بشفاعة ولا غير ذلك كما تقوله الخوارج، والأمر بالمعروف والنهي عن المنكر يتضمن عندهم جواز الخروج على الأئمة وقتالهم بالسيف – وهذه الأصول حشا كتابه بعبارة لا يهتدي أكثر الناس إليها ولا لمقاصده فيها، مع ما فيه من الأحاديث الموضوعة ومن قلة النقل عن الصحابة والتابعين.
‮وتفسير القرطبي خير منه بكثير وأقرب إلى طريقة أهل الكتاب والسنة وأبعد عن البدع، وإن كان كل من كتب هذه الكتب لا بد أن تشتمل على ما ينقد لكن يجب العدل بينها وإعطاء كل ذي حق حقه.
‮وتفسير ابن عطية خير من تفسير الزمخشري وأصح نقلا وبحثا وأبعد عن البدع وإن اشتمل على بعضها بل هو خير منه بكثير بل لعله أرجح هذه التفاسير لكن تفسير ابن جرير أصح من هذه كلها.
وثم تفاسير أخر كثيرة جدا كتفسير ابن الجوزي والماوردي.
‮وأما كتاب قوت القلوب، وكتاب الإحياء تبع له فيما يذكره من أعمال القلوب، مثل الصبر، والشكر، والحب، والتوكل، والتوحيد، ونحو ذلك.
‮وأبو طالب أعلم بالحديث والأثر وكلام أهل علوم القلوب من الصوفية وغيرهم من أبي حامد الغزالي وكلامه أشد وأجود تحقيقا وأبعد عن البدعة مع أن في قوت القلوب أحاديث ضعيفة وموضوعة وأشياء مردودة كثيرة.
‮وأما ما في الإحياء من المهلكات مثل الكلام على الكبر، والعجب، والرياء، والحسد ونحو ذلك فغالبه منقول من كلام الحارث المحاسبي في ” الرعاية ” – ومنه ما هو مقبول ومنه ما هو مردود ومنه ما هو متنازع فيه، والإحياء فيه فوائد كثيرة، لكن فيه مواد مذمومة، فإن فيه مواد فاسدة من كلام الفلاسفة تتعلق بالتوحيد والنبوة والمعاد – فإذا ذكرت معارف الصوفية كان بمنزلة من أخذ عدوا للمسلمين ألبسه ثياب المسلمين وقد أنكر أئمة الدين على أبي حامد هذا في كتبه وقالوا: أمرضه الشفاء يعني شفاء ابن سينا في الفلسفة – وفيه أحاديث وآثار ضعيفة، بل موضوعة كثيرة وفيه أشياء من أغاليط الصوفية وترهاتهم، وفيه مع ذلك من كلام المشايخ الصوفية العارفين المستقيمين في أعمال القلوب الموافق للكتاب والسنة ومن غير ذلك من العبادات والأدب ما هو موافق للكتاب والسنة ما هو أكثر مما يرد منه فلهذا اختلف فيه اجتهاد الناس وتنازعوا فيه.
‮وأما كتب الحديث المعروفة مثل البخاري ومسلم فليس تحت أديم السماء كتاب أصح من البخاري ومسلم بعد القرآن وبعدهما ما جمع بينهما، مثل الجمع بين الصحيحين للحميدي، ولعبد الحق الإشبيلي، وبعد ذلك كتب السنن كسنن أبي داود، والنسائي، وجامع الترمذي، والمسانيد كمسند الشافعي، ومسند الإمام أحمد، وموطإ مالك فيه الأحاديث والآثار وغير ذلك وهو من أجل الكتب حتى قال الشافعي: ليس تحت أديم السماء بعد كتاب الله أصح من موطإ مالك يعني بذلك ما صنف على طريقته، فإن المتقدمين كانوا يجمعون في الباب بين المأثور عن النبي – صلى الله عليه وسلم – والصحابة والتابعين ولم تكن وضعت كتب الرأي التي تسمى كتب الفقه.
‮وبعد هذا جمع الحديث المسند في جمع الصحيح للبخاري ومسلم والكتب التي تحب ويؤجر الإنسان على كتابتها سواء كتبها لنفسه أو كتبها لبيعها، كما قال النبي – صلى الله عليه وسلم -: «إن الله يدخل بالسهم الواحد ثلاثة الجنة: صانعه، والرامي به، والممد به» فالكتابة كذلك لينتفع به أو لينتفع به غيره كلاهما يثاب عليه.
‮وأما كتب المنطق فتلك لا تشتمل على علم يؤمر به شرعا، وإن كان قد أدى اجتهاد بعض الناس إلى أنه فرض على الكفاية، وقال بعض الناس إن العلوم لا تقوم إلا به كما ذكر ذلك أبو حامد فهذا غلط عظيم عقلا وشرعا – أما عقلا فإن جميع عقلاء بني آدم من جميع أصناف المتكلمين في العلم حرزوا علومهم بدون المنطق اليوناني – وأما شرعا فإنه من المعلوم بالاضطرار في دين الإسلام أن الله لم يوجب تعلم هذا المنطق اليوناني على أهل العلم والإيمان – وأما هو في نفسه فبعضه حق وبعضه باطل والحق الذي فيه كثير منه أو أكثره لا يحتاج إليه والقدر الذي يحتاج إليه منه فأكثر الفطر السليمة تستقل به والبليد لا ينتفع به والذكي لا يحتاج إليه، ومضرته على من لم يكن خبيرا بعلوم الأنبياء أكثر من نفعه فإن فيه من القواعد السلبية الفاسدة ما راجت على كثير من الفضلاء وكانت سبب نفاقهم وفساد علومهم – قول من قال إنه كله حق كلام باطل بل في كلامه في الحد والصفات الذاتية والعرضية وأقسام القياس والبرهان وموارده من الفساد ما قد بيناه في غير هذا الموضع وقد بين ذلك علماء المسلمين والله أعلم.

– امام ابن تيمية في الفتاوى الكبرى ج٥ ص٨٤-٨٧

Two Nation Theory – Allahabad Address

Allah Ta’aala has blessed us with countless blessings one of which is Pakistan. No matter what the present liberals propagandize about being the reason of Pakistan’s creation, it is – against all their wishes – the Two Nations Theory. That is, the Indian Subcontinent is inhabited by two distinct major nations, namely Muslims and Hindus, who are by any definition of the word different. And this had been amply proven by the immediate aftermath of the partition in 1947. Even in the recent history several events of communal violence against the Indian Muslims bear testimony to this glaring fact.
But in order to downplay the Two Nation Theory on the behest of Neo-Imperial powers, the liberal media and intellectuals are hell bent upon rewriting the subcontinent’s history. They want to promote secular motives behind the creation of Pakistan, while citing cherry picked passages from Quaid e Azam’s speeches and writings and conveniently omitting the plethora of passages referring to the creation of Pakistan on Islamic principles.
To counter these efforts and to know the ideological basis for the creation of Pakistan we need to study the original sources i.e. articles and speeches of the founders of Pakistan. It is in this vein that I will try to present several excerpts from the famous Allahabad Address by Allama Muhammad Iqbal which would shed some light on the need and foundation of Pakistan.
Allama Iqbal in his Presidential Address at the Annual Session of the All-India Muslim League, on 29th December 1930 at the start said,

“I have given the best part of my life to a careful study of Islam, its law and polity, its culture, its history and its literature. This constant contact with the spirit of Islam, as it unfolds itself in time, has, I think, given me a kind of insight into its significance as a world fact. It is in the light of this insight, whatever its value, that, while assuming that the Muslims of India are determined to remain true to the spirit of Islam, I propose not to guide you in your decisions, but to attempt the humbler task of bringing clearly to your consciousness the main principle which, in my opinion, should determine the general character of these decisions”

The he talks about Muslims in India to be a nation driven primarily by the Islamic injunctions, he said,

“It cannot be denied that Islam, regarded as an ethical ideal plus a certain kind of polity – by which expression I mean a social structure regulated by a legal system and animated by a specific ethical ideal – has been the chief formative factor in the life-history of the Muslims of India. It has furnished those basic emotions and loyalties which gradually unify scattered individuals and groups, and finally transform them into a well-defined people, possessing a moral consciousness of their own. Indeed it is not an exaggeration to say that India is perhaps the only country in the world where Islam, as a people-building force, has worked at its best. In India, as elsewhere, the structure of Islam as a society is almost entirely due to the working of Islam as a culture inspired by a specific ethical ideal. What I mean to say is that Muslim society, with its remarkable homogeneity and inner unity, has grown to be what it is, under the pressure of the laws and institutions associated with the culture of Islam.”

After this he goes on to explain why the Western model of separation of religion from politics cannot work with Islam, he said,

“The conclusion to which Europe is consequently driven is that religion is a private affair of the individual and has nothing to do with what is called man’s temporal life. Islam does not bifurcate the unity of man into an irreconcilable duality of spirit and matter. In Islam God and the universe, spirit and matter, Church and State, are organic to each other. Man is not the citizen of a profane world to be renounced in the interest of a world of spirit situated elsewhere. To Islam, matter is spirit realising itself in space and time. Europe uncritically accepted the duality of spirit and matter, probably from Manichaean thought. Her best thinkers are realising this initial mistake today, but her statesmen are indirectly forcing the world to accept it as an unquestionable dogma. It is, then, this mistaken separation of spiritual and temporal which has largely influenced European religious and political thought and has resulted practically in the total exclusion of Christianity from the life of European States. The result is a set of mutually ill-adjusted States dominated by interests not human but national. And these mutually ill-adjusted States, after trampling over the moral and religious convictions of Christianity, are today feeling the need of a federated Europe, i.e. the need of a unity which the Christian church organisation originally gave them, but which, instead of reconstructing it in the light of Christ’s vision of human brotherhood, they considered fit to destroy under the inspiration of Luther. A Luther in the world of Islam, however, is an impossible phenomenon; for here there is no church organisation similar to that of Christianity in the Middle Ages, inviting a destroyer. In the world of Islam we have a universal polity whose fundamentals are believed to have been revealed but whose structure, owing to our legists’ [=legal theorists’] want of contact with the modern world, today stands in need of renewed power by fresh adjustments.”

Then after indicating that Nationalism on the basis of race or territory counteracts Islam, he explains the gravity of exploring the future of Indian Muslims as a nation, he says,

“I hope you will pardon me for this apparently academic discussion. To address this session of the All-India Muslim League you have selected a man who is [=has] not despaired of Islam as a living force for freeing the outlook of man from its geographical limitations, who believes that religion is a power of the utmost importance in the life of individuals as well as States, and finally who believes that Islam is itself Destiny and will not suffer a destiny. Such a man cannot but look at matters from his own point of view. Do not think that the problem I am indicating is a purely theoretical one. It is a very living and practical problem calculated to affect the very fabric of Islam as a system of life and conduct. On a proper solution of it alone depends your future as a distinct cultural unit in India. Never in our history has Islam had to stand a greater trial than the one which confronts it today. It is open to a people to modify, reinterpret or reject the foundational principles of their social structure; but it is absolutely necessary for them to see clearly what they are doing before they undertake to try a fresh experiment. Nor should the way in which I am approaching this important problem lead anybody to think that I intend to quarrel with those who happen to think differently. You are a Muslim assembly and, I suppose, anxious to remain true to the spirit and ideals of Islam. My sole desire, therefore, is to tell you frankly what I honestly believe to be the truth about the present situation. In this way alone it is possible for me to illuminate, according to my light, the avenues of your political action.”

Then he comes to the real question of separating politics from Islam and explains why it is impossible to separate the two, he says,

“What, then, is the problem and its implications? Is religion a private affair? Would you like to see Islam as a moral and political ideal, meeting the same fate in the world of Islam as Christianity has already met in Europe? Is it possible to retain Islam as an ethical ideal and to reject it as a polity, in favor of national polities in which [the] religious attitude is not permitted to play any part? This question becomes of special importance in India, where the Muslims happen to be a minority. The proposition that religion is a private individual experience is not surprising on the lips of a European. In Europe the conception of Christianity as a monastic order, renouncing the world of matter and fixing its gaze entirely on the world of spirit, led, by a logical process of thought, to the view embodied in this proposition. The nature of the Prophet’s religious experience, as disclosed in the Quran, however, is wholly different. It is not mere experience in the sense of a purely biological event, happening inside the experient and necessitating no reactions on its social environment. It is individual experience creative of a social order. Its immediate outcome is the fundamentals of a polity with implicit legal concepts whose civic significance cannot be belittled merely because their origin is revelational. The religious ideal of Islam, therefore, is organically related to the social order which it has created. The rejection of the one will eventually involve the rejection of the other. Therefore the construction of a polity on national lines, if it means a displacement of the Islamic principle of solidarity, is simply unthinkable to a Muslim. This is a matter which at the present moment directly concerns the Muslims of India”

Then he reflects upon the possibility of Nation based on territorial demarcations, and analyses the effects of such a formation based upon historical evidence, he says,

“’Man,’ says Renan, ‘is enslaved neither by his race, nor by his religion, nor by the course of rivers, nor by the direction of mountain ranges. A great aggregation of men, sane of mind and warm of heart, creates a moral consciousness which is called a nation.’ Such a formation is quite possible, though it involves the long and arduous process of practically remaking men and furnishing them with a fresh emotional equipment. It might have been a fact in India if the teaching of Kabir and the Divine Faith of Akbar had seized the imagination of the masses of this country. Experience, however, shows that the various caste units and religious units in India have shown no inclination to sink their respective individualities in a larger whole. Each group is intensely jealous of its collective existence. The formation of the kind of moral consciousness which constitutes the essence of a nation in Renan’s sense demands a price which the peoples of India are not prepared to pay. The unity of an Indian nation, therefore, must be sought not in the negation, but in the mutual harmony and cooperation, of the many. True statesmanship cannot ignore facts, however unpleasant they may be. The only practical course is not to assume the existence of a state of things which does not exist, but to recognise facts as they are, and to exploit them to our greatest advantage. And it is on the discovery of Indian unity in this direction that the fate of India as well as of Asia really depends. India is Asia in miniature. Part of her people have cultural affinities with nations of the east, and part with nations in the middle and west of Asia. If an effective principle of cooperation is discovered in India, it will bring peace and mutual goodwill to this ancient land which has suffered so long, more because of her situation in historic space than because of any inherent incapacity of her people. And it will at the same time solve the entire political problem of Asia.”

After pointing out the reasons of failure in achieving this internal harmony, he shows hope that it can be attained if the principle of free development and mutual regard for every community is adopted, he says,

“[A]s far as I have been able to read the Muslim mind, I have no hesitation in declaring that if the principle that the Indian Muslim is entitled to full and free development on the lines of his own culture and tradition in his own Indian home-lands is recognized as the basis of a permanent communal settlement, he will be ready to stake his all for the freedom of India. The principle that each group is entitled to its free development on its own lines is not inspired by any feeling of narrow communalism. There are communalisms and communalisms. A community which is inspired by feelings of ill-will towards other communities is low and ignoble. I entertain the highest respect for the customs, laws, religious and social institutions of other communities. Nay, it is my duty, according to the teaching of the Quran, even to defend their places of worship, if need be. Yet I love the communal group which is the source of my life and behaviour; and which has formed me what I am by giving me its religion, its literature, its thought, its culture, and thereby recreating its whole past as a living operative factor, in my present consciousness.”

To support his argument he states that for this very reason, even the authors of Nehru report recognize the value of this higher aspect of communalism. He says,

“While discussing the separation of Sind they say, ‘To say from the larger viewpoint of nationalism that no communal provinces should be created, is, in a way, equivalent to saying from the still wider international viewpoint that there should be no separate nations. Both these statements have a measure of truth in them. But the staunchest internationalist recognises that without the fullest national autonomy it is extraordinarily difficult to create the international State. So also without the fullest cultural autonomy – and communalism in its better aspect is culture – it will be difficult to create a harmonious nation.’”

After this he answers the communal question for Muslims of India, he says,

“Communalism in its higher aspect, then, is indispensable to the formation of a harmonious whole in a country like India. The units of Indian society are not territorial as in European countries. India is a continent of human groups belonging to different races, speaking different languages, and professing different religions. Their behaviour is not at all determined by a common race-consciousness. Even the Hindus do not form a homogeneous group. The principle of European democracy cannot be applied to India without recognising the fact of communal groups. The Muslim demand for the creation of a Muslim India within India is, therefore, perfectly justified. The resolution of the All-Parties Muslim Conference at Delhi is, to my mind, wholly inspired by this noble ideal of a harmonious whole which, instead of stifling the respective individualities of its component wholes, affords them chances of fully working out the possibilities that may be latent in them. And I have no doubt that this House will emphatically endorse the Muslim demands embodied in this resolution. Personally, I would go farther than the demands embodied in it. I would like to see the Punjab, North-West Frontier Province, Sind and Baluchistan amalgamated into a single State. Self-government within the British Empire, or without the British Empire, the formation of a consolidated North-West Indian Muslim State appears to me to be the final destiny of the Muslims, at least of North-West India.”

These last few words are all we get to read about in our Pakistan Studies curriculum, even up to the Bachelors level. So, then, what would we know about the ideology of Pakistan, and due to this ignorance every detractor for Two Nation Theory get his or her way without resistance.
After this Allam Iqbal reiterates the reason for Indian Muslims’ demands, he says,

“[T]hat the Muslim demand is not actuated by the kind of motive he imputes to us; it is actuated by a genuine desire for free development which is practically impossible under the type of unitary government contemplated by the nationalist Hindu politicians with a view to secure permanent communal dominance in the whole of India.”

This brings us to almost the middle of Allama’s address; after this he goes on to explain the practical aspects of implementation of this idea, which is also worth reading. But to explicate the idea of Two Nation Theory according to Allama Iqbal, I would confine myself to the first half of the speech. To read the full transcript of Allama’s address, visit this webpage.

Monotony

We humans are quite averse to monotony, we like randomness, we enjoy adventure, we adore surprises, we yearn to be amazed, we covet change. And due to this nature we are awed at a random spectacle of nature but that awe fades away once we find out the underlying order in that chaos.
The sun rise and sun set are two of the innumerable such events in nature that have inspired awe and amazement for centuries – so much so that people worshipped them – until their order was decoded. The majestic mountains held people mesmerized with their loftiness to the point where they were revered as the abode of mythological gods, until they were trampled by the feet of mortals and theorized by the minds of scientists. Likewise is the case of fire, water, stars, moon, asteroids, seas, plants, animals etc.

Ask those who have some experience of living in hostels – where the whole week’s menu used to be pre-set – about the experience of eating in the mess. They would tell you that eating at the mess was something like a futule exercise of chewing a tasteless gum. But whenever, out of the blue, some new dish was introduced for a night, it’d be like dining at a five star hotel.

This innate aversion to order, begets the curiosity in humankind that cajoles him to leave his abode to scale unimaginable heights and plumb unfathomable depths. It exhorts him to break free of the order imposed upon him by anything – nature, occupation, cultural norms, etc and pursue a life of adventure and amazement.

That is precisely why we love new things and are indisposed to things that are trite and banal. And this is why every year we have new versions of our cherished products like Smart Phones, Computers, Tablet PCs, Gaming Consoles and even movies. We like to solve the puzzles, crack the ciphers, figure out the riddle, and we like to read. We read in the anticipation of finding something new, something surprising, something novel; we want to discover what there is to be discovered. This curiosity drives us to live on and when we think there is no more to be found, we die, not physically but spiritually.

What, then, I used to ask myself, would it be like living in Jannah where you know everything, you have control over everything and you have become all-wise and all powerful?Would there be any surprise, any adventure, then, I used to wonder. How would I experience the joy of climbing to the top of the mountain and be bewildered to see the beautiful valley on the other side when I already knew it. This experience is just like that of a person, who lives in Swat and commutes daily from and to the valley. He would not appreciate the beauty of his surroundings upon entering the valley of Swat in the same way that a foreigner would on his first visit. It is because the beauty of Swat has become monotonous for the Swati whereas it is novel and pristine for the foreigner.

So to solve this dilemma I turned to the holy Quran, which is the only way to communicate directly with the Creator of Jannah. Allah says in Quran:

… Whenever they are provided with a provision of fruit therefrom, they will say, “This is what we were provided with before.” And it is given to them in likeness. … (2:25)

Which essentially means that the pleasures of Jannah would have nothing in common with their worldly counterparts except their names. And according to another interpretation of the ayah, the fruit that they would eat would be of the same form as the one given before in Jannah but would taste better and different. So we can easily deduce that, unlike the worldly pleasures, those in Jannah would not be degrading in nature, since here on earth the last bite of chocolate is not as pleasurable as the first one but in Jannah pleasure would be increasing with every bite.

So our five sense would not endure the presumed ‘monotony’ in Jannah, but what about the faculty of intellect; would there be any food for this restless and hungry beast? Quran says yes there is:

( لِّلَّذِینَ أَحۡسَنُوا۟ ٱلۡحُسۡنَىٰ وَزِیَادَةࣱۖ وَلَا یَرۡهَقُ وُجُوهَهُمۡ قَتَرࣱ وَلَا ذِلَّةٌۚ أُو۟لَـٰۤىِٕكَ أَصۡحَـٰبُ ٱلۡجَنَّةِۖ هُمۡ فِیهَا خَـٰلِدُونَ)

For those who do good there is the best, and something more (Ziyadah). Neither gloom shall cover their faces, nor disgrace. Those are the people of Paradise. Therein they shall live forever.(10:26)

(لَهُم مَّا یَشَاۤءُونَ فِیهَا وَلَدَیۡنَا مَزِیدࣱ)

They will have in it whatever they wish, and with Us there are things even more than that (Mazeed).(50:35)

The words ‘Ziyadah’ and ‘Mazeed’ means more than what we have enumerated, and this holds the key to our answer. The ‘Ziyadah’ according to a Hadith from Sahih Muslim is the opportunity to behold Allah subhanahu wa Ta’aala.

Suhaib reported the Apostle (ﷺ) saying: When those deserving of Paradise would enter Paradise, the Blessed and the Exalted would ask: Do you wish Me to give you anything more? They would say: Hast Thou not brightened our faces? Hast Thou not made us enter Paradise and saved us from Fire? He (the narrator) said: He (God) would lift the veil, and of things given to them nothing would be dearer to them than the sight of their Lord, the Mighty and the Glorious.

Sahih Muslim 181a
https://sunnah.com/muslim:181a

In a variant of the same Hadith, the Hadith is linked with the above quoted Ayat from Surah Yunus.

Hammad b. Salama narrated it on the same authority and added:

He then recited the verse:” Those who do good will have the best reward and even more” (10:26)

Sahih Muslim 181b
https://sunnah.com/muslim:181b

This spectacle would never cease to amaze the beholder as His supreme being is infinite. But even if we take the apparent meaning of ‘Ziyadah’ as being more than the mentioned, it would surely be intellectually very rewarding and intriguing to know what is meant by ‘Ziyadah’.

The reason for the Quran’s elaborate employment of literary instruments

Quran tells us in Ayah 3:8 that its verses are divided in two types, i.e. Muhkammat (firm, established, unequivocal) and Mutashaabihaat (equivocal, having more than one meanings). Someone may ask why did Allah not reveal the Quran as Muhkamaat only which would be beneficial for the followers of Quran, as there would be no dispute about the meaning of Quran and the root of sectarianism could be nipped on the onset.

This is a question answered by Muslim exegetes over the centuries, but in the modern times our generation has grown up to acquire knowledge about Islam from the orientalists and so called western Islamic scholars –primarily due to our fetishism with English as the language of scholarship forced down our throats since childhood– who approach Islam for the sole purpose of fault finding, and in the process omit grandiose events which are against their premise and exaggerate whatever minuscule thing proves their point. Edward Said dwells upon this subject with strong scholarship in his famous work “Orientalism”. Due to this we were unable to look beyond what was written by them -whose concern is raising doubts rather than clearing them – and were unable to find answers to the doubts raised in our hearts from ‘Khannaas’ who is from ‘Jinns’ as well as ‘Men’. [114:4-6]

One of the many answers given by the Muslim Scholars regarding the reason of this bifurcation of Ayaat is given below. Allamah Ibnul Joozi [d. 592 Hijri] rahimahullah says in his book ‘Al Mud-Hish’;

لما كانت اللغة تنقسم قسمين: أحدهما: الظاهر الذي لا يخفى على سامعيه ولا يحتمل غير ظاهره.

والثاني: المشتمل على الكنايات والإشارات والتجوزات، وكان هذا القسم هو المستحلى عند العرب.

نزل القرآن بالقسمين ليتحقق عجزهم عن الإتيان بمثله، فكأنه قال: عارضوه بأي القسمين شئتم، ولو نزل كله واضحاً لقالوا: هلا نزل بالقسم المستحلى عندنا، ومتى وقع في الكلام إشارة أو كناية أو استعارة أو تعريض أو تشبيه كان أحلى واحسن.

المدهش لابن الجوزي الصفحة 7

Translation:

Since language is divided into two types: the one which is obvious to the listener and which has no chance of some meaning other than its obvious meaning, the other is which comprises of periphrases and allusions and metaphors, and Arabs were fascinated by the latter kind, the Quran was revealed in both types to establish their inability to bring forth its replica; its like Allah said, “Challenge the Quran with any type of language you wish”. And if the Quran was revealed all in the obvious (first type) they would definitely say “Why was it not revealed in the type which we admire (i.e. the second type)? And when the language (of Quran) consisted of allusion or periphrasis or circumlocution or innuendo or similes, it would have been sweeter and better.”

Ibn Al Joozi, Almud-hish, page 7

A History of Muslim Artillery

Islam has laid great importance on military preparedness, so that the enemies of Islam can be prevented from any adventure into Muslim territories. Allah says in the Qur’an:

Against them make ready your strength to the utmost of your power, including steeds of war, to strike terror into (the hearts of) the enemies, of Allah and your enemies, and others besides, whom ye may not know, but whom Allah doth know. Whatever ye shall spend in the cause of Allah, shall be repaid unto you, and ye shall not be treated unjustly. [Surah Anfaal, Ayah 60]

The word “strength” in the above Ayat is interpreted by the Holy Prophet Peace be upon him as “AL RAMI” (الرمى) meaning throwing a projectile from a distance.[1] This includes any projectile from an arrow to a canon and mortar and a rocket. Which essentially translates to Artillery as the Merriam Webster dictionary defines artillery as “weapons (as bows, slings, and catapults) for discharging missiles, large bore crew-served mounted firearms (as guns, howitzers, and rockets)”.

So it is pertinent to underscore the importance of Artillery in Muslim military prowess by taking a comprehensive and yet concise analysis of development of artillery in the Islamic history.

Manjaneeq

Arrows, Spears and Catapults had been in use before the advent of Islam. Muslims are credited with refinement of most of these weapons through their ingenuities. Scholars generally agree that rotating-beam throwing machines initially existed in ancient China, and are estimated to have been transmitted to Central Asia and then to the Western Muslim world around the seventh century C.E. [2]

Prophet Muhammad (Peace be upon him) was the first person in Islam to use Manjaneeq in the siege of Taaif in 8 AH. [3]. He also sent people to other places to learn the art of Manjaneeq like Urwa bin Masood and Ghaidan bin Salamah. [**]. In 16 AH Sa’ad bin Abi Waqqaas used 20 Manjaneeqs in the siege of Bahura Sher [***]

Muhammad bin Qaasim is reported to have used a huge manjaneeq named “the Bride” (Al Uroos) which was pulled by five hundred men, in the battle against Raja Daahir at Daibul in 712 C.E. [4] One Muslim work which describes Manjaneeq is a well illustrated, 1462 Arabic manuscript by Yusuf ibn Urunbugha al-Zaradkash called Kitabul Aniq fi al- manjaneeq (An Elegant Book on Trebuchets). [2]

The First Cannon in History

The earliest surviving documentary evidence for the use of the hand cannon, considered the oldest type of portable firearm and a forerunner of the handgun, are from several Arabic manuscripts dated to the 14th century. [5]

The manuscripts are based on earlier originals and that they report hand-held cannons being used by the Mamluks at the Battle of Ain Jalut in 659/1260. This battle saw the Mamluks use against the Mongols the first cannon in history driven by the gunpowder formula which was almost identical with the ideal composition for explosive gunpowder, which were not known in China or Europe until much later. [6] In this battle the Egyptian Mamluks al-Muẓaffar Sayf ad-Dīn Quṭuz (d. 659/1260) and Aẓ–ẓāhir Rukn Ad-dīn Baybars (d. 674/1277), defeated the invincible and ruthless Mongols and put a stop to their advance saving the Muslims as well as the Christian Europe from their atrocities.

This tactic of using the portable cannon continued throughout the century and was the precursor of portable firearms. Muhammad Ibn Mankali in one of his military treatises (written around 764-78/1362-70) wrote:

“If the Franks who are facing us are cavalry then we shoot at them with incendiary arrows and cannon since their horses will be frightened away and when their mobilization is in disarray then they will be chased.” [6]

The Development of Cannon in Syria and Egypt

In 1340 AD, Ibn Fadl Allah al-`Umari wrote a handbook for government officials in which he described the main weapons that were used in the attack or the defense of towns. He describes cannon that were used in the attack of walled cities. “They throw balls that batter the tops of parapets and break the columns of arches”. [6] About a hundred towers were built along the walls of Alexandria in the Middle Ages and fitted out with suitable equipment including cannon. [7]

Al-Qalqashandi described in his encyclopedia, Subh al-a`sha, the prevailing siege engines in 767/1365. About cannon he says:

“Among them (i.e. the siege engines) is the gunpowder cannon (makahil al-barud). These are the cannon (madafi`) that use gunpowder. They are of different types. Some of them throw huge arrows that can almost pierce stones. And some throw iron balls weighing from ten Egyptian ratls ( about 4.53 kg) up to more than one hundred (45.3 kg). I saw in Alexandria during the Ashrafiyya State, (of Sultan) Sha`ban ibn Husayn, when Prince Salah al-Din ibn `Arram, God have mercy on him, was governor, I saw a cannon made of copper and lead and bound by iron ends. A huge heated iron ball was projected from it in the maydan (parade square or hippodrome), and it fell into the Silsila Sea outside Bab al-Bahr (Sea Gate), which is a faraway distance.”

At this same period a military treatise called al-Aniq fi al-manajiq was written by Ibn Aranbugha al-Zaradkash. The author presented the book to the Atabik (chief commander of the army) Mankali Bugha al-Shamsi who was in office between 769/1367 and 774/1372. Kansawh Al-Ghawri also made a serious and sustained effort to build up a stock of artillery. He established a cannon-foundry in Damascus, and was frequently present at the testing of the new pieces from 913/1507 onwards. [8] The following illustration shows cannon for shooting arrows, mounted on an adjustable stand for pointing the gun at various angles of projection. [6]

A canon for shooting arrows. [Ibn Aranbugha, p. 196]

The Development of Cannon in Al Andulus (Spain)

The Arabs are reported to have used rockets on the Iberian Peninsula in 1249; and in 1288 rockets attacked Valencia. [9]

Ibn Khaldun (8th/14th century) says that the Marinid Sultan Abu Yusuf Ya`qub, when besieging the town of Sijilmasa in 672-3/1274:

“Brought into action against this town mangonels (majaniq) and ballistas (`arradat), as well as a naft engine (hindam al-naft i.e. gunpowder cannon) which discharged small iron balls (hasa al-hadid). These balls are ejected from a chamber (khizana) placed in front of a kindling fire of gunpowder. This happens by a strange property which attributes all actions to the power of the Creator.”

In 724/1324 Sultan Abu al-Walid Isma`il ibn Nasr (713/1314 – 725/1325) besieged the fort city of Huescar using cannon in his siege, of which Lisan al-Din ibn al-Khatib (1313-1374) who was a youth at the time, and who became later a minister in Granada, relates:

“He headed towards the enemy territory and challenged the fort of Huescar that stands as a bone in the throat of Baza, which he besieged and attacked. He struck the arch of the invincible tower with a red-hot iron ball bombarded by the great engine that operates by naft (gunpowder). [6]

His successor, Muhammed IV, used cannon in his own siege of Alicante in 1331, and the defenders of Al-Jazira (Algeciras) deployed both cannon and hand-operated guns during the 20-month siege of 1341 and 42. [10]

The Development of Cannon in Ottoman Era

The Ottoman authorities in the capital city Adrianople (Edirne) developed cannon-foundries at the beginning of the fifteenth century. During these attempts mobile and fixed cannons were produced. The oldest arsenal was produced during the Murad II period in Adrianople. Even before this time, there had been mobile cannon foundries around castles to facilitate [avert] any attack against them. However it is well known that during the reign of Mehmed II (Sultan Muhammad Faatih), cannon founding attempts peaked due to his continuing plans to capture Constantinople. [11]

Mehmed II (1432 – 1481) used 68 super-sized high caliber bombards for conquering Constantinople apart from other strategic moves. This novel cannon (Dardanelles Gun) was cast on the order of the Sultan by Munir Ali in 1464 [12]. His artillery group was populated with skilful designers and engineers, including such names as Saruca Usta and architect Muslihiddin Usta. It also included non-Muslims, like Urban, who were dissatisfied with the poor treatment they received from the Byzantine. The split cannon can be assembled in-situ after transportation in separate parts. It weighs 18 tons and has an overall length of 5.23m and a diameter of 0.635m. The length of the barrel is 3.15m and the gunpowder reservoir is 0.248m in diameter. [13]

The split cannon of Sultan Muhammad Faatih [Mehmed II] at the Fort Nelson Museum in Hampshire County

Kemal Re’is (d. 917/1511), a Turkish admiral in the time of Bayezid II (886-918/1481-1512), and uncle of the celebrated cartographer Piri Re’is is credited with the introduction of long-range cannon for the ships of the Ottoman navy. [14]

The Cannon in the Mughal Era

Zaheer ud Deen Babur (d. 1530) – the founder of the Mughal Empire – used new artillery acquired from the Ottoman Turks in the First Battle of Paanipat in 1526 to defeat Indian Emperor Ibrahim Lodhi, who was killed in the same battle. [15]

Fathullah Shirazi, a Persian-Indian polymath and mechanical engineer, who worked for Akbar the Great (1542 – 1605) in the Mughal Empire, developed a volley gun. Shirazi’s rapid-firing machine had multiple gun barrels that fired hand cannon. [12]

———————————————————————-

[1] Ibn Kathir, Tafseer Al Quran Al Azeem, Volume 7, Page 109.

[2] Non gun powder artillery.

[3] Ibn Hishaam, Seerat un Nabi, volume 2, page 483

[**] ibid, page 478

[***]Al Tabari, Tareekh ur Rusul wal Mulook, volume 4, Page 6, Dar ul Ma’aarif, Egypt, 2^nd Edition

[4] Al Baladuri , Futuh al Buldan, p 613, Maktabat al Ma’aarif, Bairut 1987.

[5] Ancient Discoveries, Episode 12: Machines of the East, History Channel, 2007 (Part 4 and Part 5 (dead link!); Full Episode)

[6] Hassan, Ahmad Y. “Gunpowder Composition for Rockets and Cannon in Arabic Military Treatises In Thirteenth and Fourteenth Centuries”

[7] Encyclopedia of Islam (E.I), Volume 4, Page 132.

[8] E.I, Volume 4, Page 552.

[9] “rocket and missile system.” Encyclopedia Britannica from Encyclopedia Britannica 2007 Ultimate Reference Suite. (2001).

[10] Dr. Mike Bennighof, Cannon of Granada, April 2009

[11] Dr. S. Ayduz, Artillery Trade of the Ottoman Empire, page 13

[12] Bag, A. K. (2005). “Fathullah Shirazi: Cannon, Multi-barrel Gun and Yarghu“. Indian Journal of History of Science: 431–36 (Local Copy: Fathullah Shirazi)

[13] The Canon of Mehmed II

[14] E.I, Volume 4, Page 882.

[15] “Bābur.” Encyclopedia Britannica from Encyclopedia Britannica 2007 Ultimate Reference Suite. (2001)