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)

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[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).

Does Allah make people go astray?

When Allah says ‘We lead them astray’ or ‘We made them go astray’, what does that actually mean? Is it that Allah compels people to go astray?

فَمَا لَكُمۡ فِی ٱلۡمُنَـٰفِقِینَ فِئَتَیۡنِ وَٱللَّهُ أَرۡكَسَهُم بِمَا كَسَبُوۤا۟ۚ أَتُرِیدُونَ أَن تَهۡدُوا۟ مَنۡ أَضَلَّ ٱللَّهُۖ وَمَن یُضۡلِلِ ٱللَّهُ فَلَن تَجِدَ لَهُۥ سَبِیلࣰا

So, what is the matter with you that you have become two groups about the hypocrites, while Allah has reverted them because of what they did. Do you want to guide the one whom Allah has let go astray? The one whom Allah lets go astray, you shall never find a way for him.

[Surah An-Nisāʾ: 88]

وَٱلَّذِینَ كَذَّبُوا۟ بِـَٔایَـٰتِنَا صُمࣱّ وَبُكۡمࣱ فِی ٱلظُّلُمَـٰتِۗ مَن یَشَإِ ٱللَّهُ یُضۡلِلۡهُ وَمَن یَشَأۡ یَجۡعَلۡهُ عَلَىٰ صِرَ ٰ⁠طࣲ مُّسۡتَقِیمࣲ

Those who gave the lie to Our signs are deaf and dumb, in layers of darkness. He lets whomsoever He wills go astray, and brings whomsoever He wills on the straight path.

[Surah Al-Anʿām: 39]

مَن یَهۡدِ ٱللَّهُ فَهُوَ ٱلۡمُهۡتَدِیۖ وَمَن یُضۡلِلۡ فَأُو۟لَـٰۤىِٕكَ هُمُ ٱلۡخَـٰسِرُونَ
The one whom Allah gives guidance is the one on the right path. As for those whom Allah lets go astray, those are the losers.

[Surah Al-Aʿrāf: 178]

وَلَا یَنفَعُكُمۡ نُصۡحِیۤ إِنۡ أَرَدتُّ أَنۡ أَنصَحَ لَكُمۡ إِن كَانَ ٱللَّهُ یُرِیدُ أَن یُغۡوِیَكُمۡۚ هُوَ رَبُّكُمۡ وَإِلَیۡهِ تُرۡجَعُونَ

My good counsel will not profit you, even though I wish you the best, if Allah wills to let you go astray. He is your Lord, and to Him you shall be made to return.”

[Surah Hūd: 34]

وَیَقُولُ ٱلَّذِینَ كَفَرُوا۟ لَوۡلَاۤ أُنزِلَ عَلَیۡهِ ءَایَةࣱ مِّن رَّبِّهِۦۚ قُلۡ إِنَّ ٱللَّهَ یُضِلُّ مَن یَشَاۤءُ وَیَهۡدِیۤ إِلَیۡهِ مَنۡ أَنَابَ
The disbelievers say, “Why is it that no sign (of their choice) has been sent down to him from his Lord?” Say, “Allah lets go astray whom He wills and gives guidance to those who turn to Him,

[Surah Ar-Raʿd: 27]

بَلِ ٱتَّبَعَ ٱلَّذِینَ ظَلَمُوۤا۟ أَهۡوَاۤءَهُم بِغَیۡرِ عِلۡمࣲۖ فَمَن یَهۡدِی مَنۡ أَضَلَّ ٱللَّهُۖ وَمَا لَهُم مِّن نَّـٰصِرِینَ

But the wrongdoers have followed their desires without knowledge. So who can guide the one whom Allah leaves astray? For such people there are no helpers.

[Surah Ar-Rūm: 29]

أَلَیۡسَ ٱللَّهُ بِكَافٍ عَبۡدَهُۥۖ وَیُخَوِّفُونَكَ بِٱلَّذِینَ مِن دُونِهِۦۚ وَمَن یُضۡلِلِ ٱللَّهُ فَمَا لَهُۥ مِنۡ هَادࣲ . وَمَن یَهۡدِ ٱللَّهُ فَمَا لَهُۥ مِن مُّضِلٍّۗ أَلَیۡسَ ٱللَّهُ بِعَزِیزࣲ ذِی ٱنتِقَامࣲ
Is Allah not sufficient for (the protection of) His slave? They are frightening you of those (false gods whom they worship) other than Him. Whomsoever Allah would let go astray, for him there is no one to guide. And whomsoever Allah gives guidance, for him there is no one to misguide. Is it not that Allah is Mighty, Powerful to avenge?

[Surah Az-Zumar: 36-37]

Like in the above Ayaat the words اضل الله and يضلله effectively mean that ‘He made/makes them go astray’. Which seems somewhat inconsistent with Allah’s mercy and forgiveness. Though the translator has translated these words as ‘let them go astray’, it is more of an interpretation than a translation, so the word ‘let’ should have been in parentheses.

So when Allah says ‘We lead them astray’ or ‘We made them go astray’, what it means is that for Humans to act, both their will and Allah’s will is required, so when they want to go astray they cannot go astray without Allah’s will and likewise for being guided.

وَلَوۡ شَاۤءَ ٱللَّهُ مَاۤ أَشۡرَكُوا۟ۗ وَمَا جَعَلۡنَـٰكَ عَلَیۡهِمۡ حَفِیظࣰاۖ وَمَاۤ أَنتَ عَلَیۡهِم بِوَكِیلࣲ

If Allah willed, they would not have associated. We have not appointed you as a guard over them, nor are you a taskmaster for them.

[Surah Al-Anʿām: 107]

قُلۡ فَلِلَّهِ ٱلۡحُجَّةُ ٱلۡبَـٰلِغَةُۖ فَلَوۡ شَاۤءَ لَهَدَىٰكُمۡ أَجۡمَعِینَ
Say, “Then, Allah’s is the conclusive proof. So, had He willed, He would have brought all of you on the right path”.

[Surah Al-Anʿām: 149]

وَلَوۡ شَاۤءَ رَبُّكَ لَـَٔامَنَ مَن فِی ٱلۡأَرۡضِ كُلُّهُمۡ جَمِیعًاۚ أَفَأَنتَ تُكۡرِهُ ٱلنَّاسَ حَتَّىٰ یَكُونُوا۟ مُؤۡمِنِینَ

Had your Lord willed, all those on earth would have believed altogether. Would you, then, compel people, so that they become believers?

[Surah Yūnus: 99]

وَمَا كَانَ لِنَفۡسٍ أَن تُؤۡمِنَ إِلَّا بِإِذۡنِ ٱللَّهِۚ وَیَجۡعَلُ ٱلرِّجۡسَ عَلَى ٱلَّذِینَ لَا یَعۡقِلُونَ

It is not (possible) for any one that he believes except with the will of Allah. And He makes filth settle on those who do not understand.

[Surah Yūnus: 100]

{ وَلَوۡ شَاۤءَ ٱللَّهُ لَجَعَلَكُمۡ أُمَّةࣰ وَ ٰ⁠حِدَةࣰ وَلَـٰكِن یُضِلُّ مَن یَشَاۤءُ وَیَهۡدِی مَن یَشَاۤءُۚ وَلَتُسۡـَٔلُنَّ عَمَّا كُنتُمۡ تَعۡمَلُونَ }

If Allah so willed, He would have made all of you a single community, but He lets whom He wills go astray and takes whom He wills to the right path; and surely you will be questioned about.

[Surah An-Naḥl: 93]

وَلَوۡ شِئۡنَا لَـَٔاتَیۡنَا كُلَّ نَفۡسٍ هُدَىٰهَا وَلَـٰكِنۡ حَقَّ ٱلۡقَوۡلُ مِنِّی لَأَمۡلَأَنَّ جَهَنَّمَ مِنَ ٱلۡجِنَّةِ وَٱلنَّاسِ أَجۡمَعِینَ
And if We had so willed, We would have led everybody to his right path (by force), but the word from Me had come to pass: “I will certainly fill the Jahannam with jinn and human beings together.”

[Surah As-Sajdah: 13]

So in effect when they go astray or be guided, it is also by Allah’s will. So Humans cannot will anything if Allah does not will it. Allah’s will called ‘مشيئة’ is a necessary condition.

وَمَا تَشَاۤءُونَ إِلَّاۤ أَن یَشَاۤءَ ٱللَّهُۚ إِنَّ ٱللَّهَ كَانَ عَلِیمًا حَكِیمࣰا

And you will not so wish unless Allah so wills. Indeed Allah is All-Knowing, All-Wise.

[Surah Al-Insān: 30]

وَمَا تَشَاۤءُونَ إِلَّاۤ أَن یَشَاۤءَ ٱللَّهُ رَبُّ ٱلۡعَـٰلَمِینَ

And you cannot intend (to do anything) unless it is so willed by Allah, the Lord of all the worlds.

[Surah At-Takwīr: 29]

A thing to note is that Allah’s will (مشيئة) is different from Allah’s approval (رضا).

إِن تَكۡفُرُوا۟ فَإِنَّ ٱللَّهَ غَنِیٌّ عَنكُمۡۖ وَلَا یَرۡضَىٰ لِعِبَادِهِ ٱلۡكُفۡرَۖ وَإِن تَشۡكُرُوا۟ یَرۡضَهُ لَكُمۡۗ وَلَا تَزِرُ وَازِرَةࣱ وِزۡرَ أُخۡرَىٰۚ ثُمَّ إِلَىٰ رَبِّكُم مَّرۡجِعُكُمۡ فَیُنَبِّئُكُم بِمَا كُنتُمۡ تَعۡمَلُونَۚ إِنَّهُۥ عَلِیمُۢ بِذَاتِ ٱلصُّدُورِ

If you disbelieve, then, Allah does not need you at all, however He does not like for His servants to be disbelievers; and if you are grateful, He will like it for you. No one will bear the burden of someone else. Then, to your Lord is your return; so He will tell you about what you used to do. He is aware of whatever lies in the hearts.

[Surah Az-Zumar: 7]

And the polytheists could not differentiate between the two or deliberately mingle up Allah’s will with his pleasure and used this as a scapegoat for their polytheism.

وَقَالَ ٱلَّذِینَ أَشۡرَكُوا۟ لَوۡ شَاۤءَ ٱللَّهُ مَا عَبَدۡنَا مِن دُونِهِ مِن شَیۡءࣲ نَّحۡنُ وَلَاۤ ءَابَاۤؤُنَا وَلَا حَرَّمۡنَا مِن دُونِهِ مِن شَیۡءࣲۚ كَذَ ٰ⁠لِكَ فَعَلَ ٱلَّذِینَ مِن قَبۡلِهِمۡۚ فَهَلۡ عَلَى ٱلرُّسُلِ إِلَّا ٱلۡبَلَـٰغُ ٱلۡمُبِینُ

The polytheists said, “If Allah had so willed, we would have not worshipped anything other than Him – neither we nor our forefathers – nor would we have made anything unlawful without (a command from) Him.” Similar was the reaction of those who were before them. Therefore, the messengers’ obligation is no more than to convey the message clearly.

[Surah An-Naḥl: 35]

وَقَالُوا۟ لَوۡ شَاۤءَ ٱلرَّحۡمَـٰنُ مَا عَبَدۡنَـٰهُمۗ مَّا لَهُم بِذَ ٰ⁠لِكَ مِنۡ عِلۡمٍۖ إِنۡ هُمۡ إِلَّا یَخۡرُصُونَ

They say, “Had the RaHmān so willed, we would not have worshipped them.” They have no knowledge of that. They do nothing but make conjectures.

[Surah Az-Zukhruf: 20]

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

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.

Translation of Surah Al Baqarah

1. Alif Laam Meem

2. This is the Book, in which there is no doubt, (and this Book) is guidance for the God-fearing.

3. (They are) those who believe in the Unseen and establish Prayers and spend (for the pleasure of Allah) from which We have provided them.

23. And if you are in (any) doubt regarding (the authorship of the Qur’an) which we have revealed upon Our (chosen) servant, then bring forth a chapter from its (the revelation’s) likeness. And (also) call upon your witnesses ( i.e. helpers in writing this chapter) other than Allah, if you are truthful (in your doubt).

24. So if you do not do it (i.e. imitate the Qur’an) and (the fact is) you can never do it, then save yourself from the fire (of Hell) whose fuel is people and stones which is prepared for the disbelievers.

25. And give glad tidings to those who believe (in Islam) and do noble deeds, that for them are gardens, from underneath which flow rivers. Whenever they are provided with from the fruits therein, they say this is what we had been provided with before; and they are provided with fruits similar (in form and color but with different and better taste), and for them therein are pure (bodily clean and morally chaste) wives, and they will abide therein forever.

26. Verily Allah is not shy of presenting an example of a mosquito or something above that(in smallness of size). So those who believe, they know that this (example) is the truth from their Lord. And those who disbelieve, they say “What does Allah intend by presenting this example?” (Allah) lets many people go astray due to this and guides with it a lot of them, and He does not let anyone go astray with it other than the (rebellious) sinners.

27. (These sinners are) those who have broken Allah’s covenant after it being strengthened; and severe (ties and relations) which Allah has ordered that they be joined and they create disorder in the earth, they are the (real) losers.

28. How can you disbelieve in Allah, while (you know that) you were dead (before conception) then He gave you life. Then He will make you dead (and) then He will give you life (resurrect you and) then towards Him you will be returned.

29. He is the one Who created for you (to make use of), all that is in the earth, then He turned towards the heavens and fashioned them (into) seven skies; and He is the Knower of everything (that He created).

30. And (it is worth remembering) when your Lord said to the angels, “I am going to make a vicegerent in the earth.” They (the angels) said, “Do you (intend to) make (such people the vicegerent) in it (the earth), who will create chaos in it and commit bloodshed while we attribute purity for You along with Your praise and we attribute sanctity for You. He said, “(Indeed) I know, what you know not.”

31. And He taught Adam names of everything then He presented them (the things) to the angels and said, “tell me the names of these (things), if you are truthful.”

32. They (the angels) said, ” (We proclaim) Your purity (from every imperfection), we don’t have any knowledge except what You have taught us. Verily You are the All-knowing, All-Wise.”

33. He said, “O Adam, tell them (the angels) names of these (things).” When he told them their names, He said, “Did I not tell you that indeed I know the unseen of the skies and the earth; and I know what you show and what you were hiding.”

34. And (it is also worth remembering) when We said to the angels, “Prostrate in front of Adam”. So they (all) prostrated except Iblis (the Satan), he disobeyed and became haughty. And he was among the rebellious.

35. And We said, “O Adam, dwell, you and your spouse, in Jannah and eat from therein without limits, from wherever you want and (just) do not go near this tree; (but if you ate from the tree) then you both will be among the transgressors.”

36. Thus the Satan made them err about this (tree) and evicted them from where they were (dwelling i.e. in Jannah). And We said, “Descend (out of Jannah towards the earth), some of you (the Satan) would be enemies of others (the Humankind), and for you there is dwelling (place) in the earth and beneficial things for some (appointed) time.”

37. Then Adam received (few) words (of repentance) from his Lord (and prayed with them), so He forgave him, He is the Forgiver, the Merciful.

38. We said to them,”Descend from it (Jannah), all of you. So if guidance comes to you from Me, then whoever follows my guidance, will have no fear nor will they grieve.

39. And those who disbelieve and reject Our signs, they are the dwellers of Fire (of Jahannam), they would remain therein forever.

40. O Children of Israel (Jews), remember my blessing which I bestowed upon you (and your forefathers) and fulfill my covenant (of believing in Muhammad ﷺ), I will fulfill your covenant (of entering you in Jannah). And from me only, you should fear (regarding this covenant).

41. And (O Jews) believe in what I have revealed (the Qur’an) which testifies that which is with you (the Torah) and do not become it’s (Qur’an’s) first denier. And do not sell my Verses for a little cost (and every cost is little when weighed against Allah’s commandments) and (it is) only me you should fear.

42. And do not mix truth with falsehood, and do not conceal the truth knowingly.

43. And establish Salaat (prayer) and give Zakaat (alms) and bow (in prayers) with those who bow.

44. Do you order people of (doing) good and forget your own selves and (even though) you recite the Book (the Torah), do you not then understand (that this is absurd).

45. And seek help with patience and Salaat (prayers) and this (Salaat) is overwhelming (on everyone) except on those who are humble (steadfast on His obedience).

46. Who think (with conviction) that they are going to meet their Lord and that towards Him (only) they will be returning (after the resurrection).

47. O Children of Israel (Jews), remember my blessing which I bestowed upon you (and your forefathers) and (remember that) I gave you (your forefathers) precedence over (all) the worlds (peoples of that time);

48. And fear that Day (of Judgement) wherein no one will suffice for anyone, and neither will intersession be accepted from him, and neither will ransom be taken from him, and nor will any (of them) be helped.

49. And (remember another one of My favors upon you) when We saved you (your forefathers) from the people of Pharaoh, who were inflicting upon you the worst torment; they were slaughtering your sons while leaving your women alive. And you were in a great trial from your Lord.

50. And (remember) when We separated (divided) the sea for you, then We saved you and drowned the people of Pharaoh while you were watching.

51. And (remember) when We appointed forty nights for Musa, then you took the calf (as a deity) after him (when he left for the Tur mountain) and you were unjust.

52. Then We forgave you after that (calf’s worshipping) so that you become grateful (for Our forgiveness).

53. And (remember) when We gave Musa the Book (Torah) and Al Furqan (the ability to distinguish between truth and falsehood) so that you may be guided.

54. And (remember) when Musa said to his people, “O my people, indeed you have wronged yourselves by taking the calf (as God), so repent to your Creator; so kill (from) yourselves (who committed idolatry). This is better for you with your Creator. Then, He accepted your repentance, He is indeed the Forgiver, the Compassionate.

55. And when you (your forefathers) said, “O Musa, we will never believe in you until we openly see Allah.” So a Thunderous Lightening took (killed seventy people from among) you while you were watching.

56. Then We resurrected you after your death (due to the thunderbolt), so that you may show gratitude (on being forgiven and resurrected).

57. And We made the clouds to shade you and We sent down upon you the Mann and the Salwa. (Allah said to them) “Eat from the good (pure and clean) things which We have given you.” And they (the Bani Israel) did not wrong us (by their ingratitude), rather they wronged themselves.

58. And when We said (to the Bani Israel), “Go forth into this city, eat from wherever you like unhindered and enter the gate while prostrating (bowing) and say ‘Hittatun’ (please forgive us) We will forgive you your sins and we will give more to the people who do good.”

59. So the transgressors changed the sentence with (sentence) other than what was told to them (to say while entering the city), so We sent down upon the transgressors a torment (plague) from the sky as a punishment for their disobedience.

60. and (remember that time) when Musa asked for water for his people; So We told him, “Strike the stone with your staff”, then gushed forth from it (the stone) twelve streams (of water). Everyone (of the twelve Jewish clans) knew their drinking place (among those twelve streams). (Allah Ta’ala said) Eat and drink from the providence of Allah and do not go around mischievously in the Earth spreading corruption.

61. and (remember) when you (Jews) said, “O Musa we will never be content on (only) one meal. So ask (pray to) your Lord that He (may) bring forth for us from among those which the Earth grows from its green vegetables, its cucumbers, its garlic (or wheat), its lentils and its onions.” He said, “Do you exchange the one which is lesser (earthly food) with the one which is better (heavenly food)? (But if you are still adamant so) Go, descend down to (any) city, (therein) for you is what you asked for.” And humiliation and destitution was stamped upon them and they returned with the wrath from Allah (upon them). This (humiliation and wrath) was because they used to reject the signs of Allah and kill the prophets without any right (to do so) (and) this was because of their disobedience and their transgression.

62. Indeed those who believed and those who became Jews and the Christians and the Sabians, whoever (during their respective prophet’s era) believed in Allah and the Day of Judgement and did good deeds, for them is their reward with their Lord and there will be no fear upon them nor will they grieve.

63. and (remember) when We took your covenant (from you that you will act upon the Torah) and (to make you abide by your covenant) We raised the Tur (mountain) above you; (and We said) “Hold fast onto that which We have given you (the Torah) and keep in mind whatever is in it (i.e. its injunctions), so that you may become God-fearing.”

64. Even after this, you turned back (from your Covenant). So if it had not been for Allah’s Grace upon you and His Mercy (in forgiving your sin), you would surely have been among the losers.

65. And indeed (O Jews) you have known about those who transgressed among you in (the sanctity of) Sabbath; We said to them “Become worthless monkeys” (so they became monkeys)

Translation of Ayat 31 of Surah Ya-Seen

The Ayat and its translation by different translators is given below.

Sahih International: Have they not considered how many generations We destroyed before them – that they to them will not return?

Pickthall: Have they not seen how many generations We destroyed before them, which indeed returned not unto them;

Yusuf Ali: See they not how many generations before them we destroyed? Not to them will they return:

Shakir: Do they not consider how many of the generations have We destroyed before them, because they do not turn to them?

Muhammad Sarwar: Have they not seen how many generations, living before them, had We destroyed and they cannot ever come back to them?

Mohsin Khan: Do they not see how many of the generations We have destroyed before them? Verily, they will not return to them.

Arberry: What, have they not seen how many generations We have destroyed before them, and that it is not unto them that they return?

Maajidi: Do they not see how many of the generations before them We have destroyed? Surely to them they shall not return.

Taqi Usmani: Did they not see how many generations We have destroyed before them who will not come back to them?

Qarib: Have they not seen how many generations We destroyed before them? They shall never return to them,

Muhammad Asad: Are they not aware of how many a generation We have destroyed before their time, [and] that those [that have perished] will never return to them,

Almost all the translators have translated this verse in the same fashion. The highlighted part of the translation is under discussion that Allah says that don’t they see that We have destroyed many generations before them that they shall never return to them. This translation means that Allah is admonishing the disbelievers by telling them that the generations which perished before you will never come back to you.

Now this i.e the dead not coming back was a common knowledge and belief of the disbelievers as Qur’an testifies about this in several places.[1] So the second part of the translation does not conform to the first part as first part is admonition while the second part does not add any weight to it, rather it seems disjointed and out of place.

To conform to the context of the first part, the second part must be an admonition or add stress to the first admonition. To fill this gap of my understanding I went through almost all famous Tafaseer, but could not find anything. Then after some more digging I found my answer in a rather lesser known Tafseer of Imam Burhanuddeen Al Biqai i.e. Nazmud Durar fi Tansubil Ayaati was Suwar. Here I quote from it:

﴿أَلَمۡ یَرَوۡا۟ كَمۡ أَهۡلَكۡنَا قَبۡلَهُم مِّنَ ٱلۡقُرُونِ أَنَّهُمۡ إِلَیۡهِمۡ لَا یَرۡجِعُونَ﴾ [يس ٣١]
ولَمّا أتَمَّ – سُبْحانَهُ – الخَبَرَ عَنْ أوَّلِ أمْرِ المُمَثَّلِ بِهِمْ؛ وأوَّلِ أمْرِ المُؤْمِنِ بِهِمْ؛ وآخِرِهِ؛ وأذِنَ هَذا التَّحَسُّرُ بِأنَّ هَلاكَ المُكَذِّبِينَ أمْرٌ لا بُدَّ مِنهُ؛ دَلَّ عَلَيْهِ مُعَجِّبًا مِن عَدَمِ نَظَرِهِمْ لِأنْفُسِهِمْ؛ ومُهَدِّدًا لِلسّامِعِينَ مِنهُمْ؛ ومُحَذِّرًا مِن آخِرِ أمْرِ المُمَثَّلِ بِهِمْ؛ عَلى وجْهٍ انْدَرَجَ فِيهِ جَمِيعُ الأُمَمِ الماضِيَةِ؛ والطَّوائِفِ الخالِيَةِ؛ بِقَوْلِهِ: ﴿ألَمْ يَرَوْا﴾؛ أيْ: يَعْلَمْ؛ هَؤُلاءِ الَّذِينَ تَدْعُوهُمْ؛ عِلْمًا هو كالرُّؤْيَةِ؛ بِما صَحَّ عِنْدَهم مِنَ الأخْبارِ؛ وما شاهَدُوهُ مِنَ الآثارِ؛ ﴿كَمْ أهْلَكْنا﴾؛ عَلى ما لَنا مِنَ العَظَمَةِ؛ ودَلَّ قَوْلُهُ: ﴿قَبْلَهُمْ﴾ – بِكَوْنِهِ ظَرْفًا لَمْ يَذْكُرْ فِيهِ الجارَّ – عَلى أنَّ المُرادَ جَمِيعُ الزَّمانِ الَّذِي تَقَدَّمَهُمْ؛ مِن آدَمَ إلى زَمانِهِمْ؛ وإدْخالُ الجارِّ عَلى المُهْلَكِينَ يَدُلُّ عَلى أنَّ المُرادَ بَعْضُهُمْ؛ فَرَجَعَ حاصِلُ ذَلِكَ إلى أنَّ المُرادَ: انْظُرُوا جَمِيعَ ما مَضى مِنَ الزَّمانِ؛ هَلْ عُذِّبَ فِيهِ قَوْمٌ عَذابَ الِاسْتِئْصالِ إلّا بِسَبَبِ عِصْيانِ الرُّسُلِ؛ فَقالَ: ﴿مِنَ القُرُونِ﴾؛ أيْ: الكَثِيرَةِ؛ الشَّدِيدَةِ؛ الضَّخْمَةِ؛ و”القَرْنُ“؛ قالَ البَغَوِيُّ: أهْلُ كُلِّ عَصْرٍ؛ سُمُّوا بِذَلِكَ لِاقْتِرانِهِمْ في الوُجُودِ؛ ﴿أنَّهُمْ﴾؛ أيْ: لِأنَّ القُرُونَ؛ ولَمّا كانَ المُرادُ مِن ”رَسُولٍ“؛ لَيْسَ واحِدًا بِعَيْنِهِ؛ وكانَتْ صِيغَةُ ”فَعَوْلٌ“؛ كَـ ”فَعِيلٌ“؛ يَسْتَوِي فِيها المُذَكَّرُ؛ والمُؤَنَّثُ؛ والواحِدُ؛ والجَمْعُ؛ أعادَ الضَّمِيرَ لِلْجَمِيعِ؛ فَقالَ: ﴿إلَيْهِمْ﴾؛ أيْ: إلى الرُّسُلِ خاصَّةً؛ مِن حَيْثُ كَوْنُهم رُسُلًا؛ ﴿لا يَرْجِعُونَ﴾؛ أيْ: عَنْ مَذاهِبِهِمُ الخَبِيثَةِ؛ ويَخُصُّونَ الرُّسُلَ بِالِاتِّباعِ؛ فَلا يَتَّبِعُونَ غَيْرَهم أصْلًا في شَيْءٍ مِنَ الأشْياءِ الدِّينِيَّةِ؛ أوِ الدُّنْيَوِيَّةِ؛ فاطَّرَدَتْ سُنَّتُنا؛ ولَنْ تَجِدَ لِسُنَّتِنا تَبْدِيلًا؛ في أنَّهُ كُلَّما كَذَّبَ قَوْمٌ رَسُولَهم أهْلَكْناهُمْ؛ ونَجَّيْنا رَسُولَهُمْ؛ ومَن تَبِعَهُ؛ أفَلا يَخافُ هَؤُلاءِ أنْ نُجْرِيَهم عَلى تِلْكَ السُّنَّةِ القَدِيمَةِ القَوِيمَةِ؛ فَـ ”أنَّ“؛ تَعْلِيلِيَّةٌ؛ عَلى إرادَةِ حَذْفِ لامِ العِلَّةِ؛ كَما هو مَعْرُوفٌ في غَيْرِ مَوْضِعٍ؛ وضَمِيرُ ”أنَّهُمْ“؛ لِلْمُرْسَلِ إلَيْهِمْ؛ وضَمِيرُ ”إلَيْهِمْ“؛ لِلرُّسُلِ؛ لا يَشُكُّ في هَذا مَن لَهُ ذَوْقٌ سَلِيمٌ؛ وطَبْعٌ مُسْتَقِيمٌ؛ والتَّعْبِيرُ بِالمُضارِعِ لِلدَّلالَةِ عَلى إمْهالِهِمْ؛ والتَّأنِّي بِهِمْ؛ والحِلْمِ عَنْهُمْ؛ مَعَ تَمادِيهِمْ في العِنادِ بِتَجْدِيدِ عَدَمِ الرُّجُوعِ؛ و”يَرْجِعُونَ“؛ هُنا نَحْوُ قَوْلِهِ (تَعالى): ﴿ولَنُذِيقَنَّهم مِنَ العَذابِ الأدْنى دُونَ العَذابِ الأكْبَرِ لَعَلَّهم يَرْجِعُونَ﴾ [السجدة: ٢١]؛ أيْ: عَنْ طُرُقِهِمُ الفاسِدَةِ؛ وهَذا مَعْنى الآيَةِ بِغَيْرِ شَكٍّ؛ ولَيْسَ بِشَيْءٍ قَوْلُ مَن قالَ: المَعْنى أنَّ المُهْلَكِينَ لا يَرْجِعُونَ إلى الدُّنْيا؛ لِيُفِيدَ الرَّدُّ عَلى مَن يَقُولُ بِالرَّجْعَةِ؛ لِأنَّ العَرَبَ لَيْسَتْ مِمَّنْ يَعْتَقِدُ ذَلِكَ؛ ولَوْ سَلِمَ لَمْ يَحْسُنْ؛ لِأنَّ السِّياقَ لَيْسَ لَهُ؛ لَمْ يَتَقَدَّمْ عَنْهم غَيْرُ الِاسْتِهْزاءِ؛ فَأنْكَرَ عَلَيْهِمُ اسْتِهْزاءَهُمْ؛ مَعَ عِلْمِهِمْ بِأنَّ اللَّهَ (تَعالى) أجْرى سُنَّتَهُ أنَّ مَنِ اسْتَهْزَأ بِالرُّسُلِ؛ وخالَفَ قَوْلَهُمْ؛ فَلَمْ يَرْجِعْ إلَيْهِ؛ أهْلَكَهُ؛ اطَّرَدَ ذَلِكَ مِن سُنَّتِهِ؛ ولَمْ يَتَخَلَّفْ في أُمَّةٍ مِنَ الأُمَمِ؛ كَما وقَعَ لِقَوْمِ نُوحٍ؛ وهُودٍ؛ ومَن بَعْدَهُمْ؛ لَمْ يَتَخَلَّفْ في واحِدَةٍ مِنهُمْ؛ وكُلُّهم تَعْرِفُ العَرَبُ أخْبارَهُمْ؛ ويَنْظُرُونَ آثارَهُمْ؛ وكَذا يَعْرِفُونَ قِصَّةَ مُوسى – عَلَيْهِ السَّلامُ – مَعَ فِرْعَوْنَ؛ فالسِّياقُ لِلتَّهْدِيدِ؛ فَصارَ المَعْنى: ألَمْ يَرَ هَؤُلاءِ كَثْرَةَ مَن أهْلَكْنا مِمَّنْ قَبْلَهُمْ؛ لِمُخالَفَتِهِمْ لِلرُّسُلِ؟ أفَلا يَخْشَوْنَ مِثْلَ ذَلِكَ في مُخالَفَتِهِمْ لِرَسُولِهِمْ؟ وذَلِكَ مُوافِقٌ لِقِراءَةِ الكَسْرِ؛ الَّتِي نَقَلَها البُرْهانُ السَّفاقُسِيُّ عَنِ ابْنِ عَبّاسٍ – رَضِيَ اللَّهُ عَنْهُما – وغَيْرِهِ؛ عَنِ الحَسَنِ؛ وقالُوا: إنَّها اسْتِئْنافِيَّةٌ؛ فَهي عَلى تَقْدِيرِ سُؤالِ مَن كَأنَّهُ قالَ: لِمَ أهْلَكَهُمْ؟ وهَذا كَما إذا شاعَ أنَّ الوادِيَ الفُلانِيَّ ما سَلَكَهُ أحَدٌ إلّا أُصِيبَ؛ يَكُونُ ذَلِكَ مانِعًا عَنْ سُلُوكِهِ؛ وإنْ أرادَ ذَلِكَ أحَدٌ صَحَّ أنْ يُقالَ لَهُ: ألَمْ تَرَ أنَّهُ ما سَلَكَهُ أحَدٌ إلّا هَلَكَ؟ فَيَكُونُ ذَلِكَ زاجِرًا لَهُ؛ ورادًّا عَنِ التَّمادِي فِيهِ؛ لِكَوْنِ العِلَّةِ في الهَلاكِ سُلُوكُهُ فَقَطْ؛ وذَلِكَ أكَفُّ لَهُ مِن أنْ يُقالَ لَهُ: ألَمْ تَرَ أنَّ النّاسَ يَمُوتُونَ؛ وكَثْرَةَ مَن ماتَ مِنهُمْ؛ ولَمْ يَرْجِعْ أحَدٌ مِنهُمْ؟ غَيْرَ مُعَلِّلٍ ذَلِكَ بِشَيْءٍ مِن سُلُوكِ الوادِي؛ ولا غَيْرِهِ؛ فَإنَّ هَذا أمْرٌ مَعْلُومٌ لَهُ؛ غَيْرُ مُجَدِّدٍ فائِدَةً؛ وزِيادَةُ عَدَمِ الرُّجُوعِ إلى الدُّنْيا لا دَخْلَ لَها في العِلِّيَّةِ أيْضًا؛ لِأنَّ ذَلِكَ مَعْلُومٌ عِنْدَ المُخاطَبِينَ؛ بَلْ هم قائِلُونَ بِأعْظَمَ مِنهُ؛ مِن أنَّهُ لا حَياةَ بَعْدَ المَوْتِ؛ لا إلى الدُّنْيا؛ ولا إلى غَيْرِها؛ وعَلى تَقْدِيرِ التَّسْلِيمِ فَرُبَّما كانَ ذِكْرُ الرُّجُوعِ لِلْأمْواتِ أوْلى بِأنْ يَكُونَ تَهْدِيدًا؛ فَإنَّ كُلَّ إنْسانٍ مِنهم يَرْجِعُ حِينَئِذٍ إلى ما في يَدِ غَيْرِهِ؛ مِمّا كانَ ماتَ عَلَيْهِ؛ ويَصِيرُ المَتْبُوعُ بِذَلِكَ تابِعًا؛ أوْ يَقَعُ الحَرْبُ؛ وتَحْصُلُ الفِتَنُ؛ فَأفادَ ذَلِكَ أنَّهُ لا يَصْلُحُ التَّهْدِيدُ بِعَدَمِ الرُّجُوعِ؛ واللَّهُ المُوَفِّقُ لِلصَّوابِ.

The gist of all of the above is that the first part of the Ayat is admonition so the second part must also have the same connotations and that is why the Ayat should be translated as that don’t they see we have destroyed so many people before them since they did not return to their respective prophets from their false religions. Now this becomes a strong warning and admonition to the disbelievers that if you also disobey the Prophet ﷺ you will meet the same fate.

So I translated the Ayat as under:

36:31 Did they not see how many generations before them have We decimated, that (because) they did not come back (from their false religions) to them (the prophets)

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]

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[***] 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

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’.

CNG and Moment of Creativity

I was waiting in the queue, in the hope of getting the most sought after and scarce commodity of the day, CNG (compressed natural gas). To make the time spent in waiting useful, I always read something, mostly Quran. That morning I was reading Surah Yousuf. I reached the passage I’ve been having some reconciliation difficulty with for some time, despite some research, I hadn’t been able to resolve it. While reciting the passage that day, there was a flash in my mind and instantly it all became clear. Let me elaborate upon the apparent discrepancy; In the Quran Allah says:

ثم اذن مؤذن ايتها العير انكم لسارقون -١٢:٧٠
“Thereafter a crier cried: O caravan! Verily ye are thieves.”

Which is clearly against the actuality, and the problem was how a prophet could order someone to lie. But the problem gets aggravated once you read a little further:

كذلك كدنا ليوسف -١٢:٧٦
“This is how We planned for Yousuf.”

That is, this whole plan was made by Allah Himself for the prophet. I was unable to reconcile this with the main character of Islam, but I knew there was something I was missing, some gap of knowledge that I had to cover, some mountain of ignorance I had to surmount. And that made me think earnestly and brood over this problem whenever during the course of my recitation I made a sojourn to the Surah.
I have come to know that regardless of anyone’s religious belief, Allah helps the earnest seeker and answers beseeching prayers.

امن يجيب المضطر اذا دعاه و يكشف السوء٢٧:٦٢
“Is not he best Who answereth the distressed when he calleth unto him and removeth the evil.”

Almost all the discoveries made by the scientists have two things in common, the discoverers were earnest for what that were looking and the other that it was always a flash of creativity or stroke of luck which clearly demonstrates the overwhelming evidence of extra-human intervention. And this is not the case just with the discoveries, it’s the same for new philosophies and ideologies also.
And in one of those creative moments I was given the solution to my problem. The solution was that when someone has taken your thing without your consent you can get it back by using any means possible. For this if you have to rely on lying or scheming, it is permissible to do so, since after all you are trying to get what was legitimately yours and had been usurped from you. This idea came from the constant referral to Hazrat Yousuf’s (Ala Nabiyyina wa alaihis Salaam) brother as “his brother” throughout this passage coupled with the fact that Bin Yamin was Hazrat Yousuf’s (Ala Nabiyyina wa alaihis Salaam) only brother from the same mother. So when he wanted to take back his brother whom his other brothers had separated from him treacherously by throwing him into the well, he was taking back what originally belonged to him. So to take back what was his, the above mentioned scheme was divinely inspired which in normal circumstance would not be allowed.
After some time Alhamdolillah, I found the same thing while reading ‘Ahkaam ul Quran’ by Imam Abu Bakar Al Jassaas Ar Razi; that is,

وفيما توصل يوسف عليه السلام به الي اخذ اخيه دلالة علي انه جائز للإنسان التوصل الي اخذ حقه من غيره بما يمكنه الوصول اليه بغير رضا من عليه الحق
جلد ٣ صفحة ٢٥٦

“the way in which Hazrat Yousuf (Ala Nabiyyina wa alaihis Salaam) took his brother, is an evidence that it is permissible for a person to take his belonging from some other person in any way possible which lets him get his right without the consent of the person who is keeping unlawfully his right.”

Apparent Anachronism in the Story of Hazrat Lut Alaihis Salaam

A person who is a friend of one of my relatives, brought our attention to an apparent anachronism in the story of Hazrat Lut alaihis salaam, and asked us to solve the apparent discrepancy. First I’ll narrate the problem and then present the solution.
The Problem
In Surah Hijr, Quran says that when the angels came to Hazrat Lut alaihis salaam, they assured him as soon as they arrived that he should not worry they have come to destroy the bad people, while in Surah Hood, Quran says that Hazrat Lut alaihis salaam got worried and he did not know if they were angels. The respective translations are given below:
Surah Hood
77. When Our messengers came to Lut, he was grieved on their account and felt himself powerless (to protect) them. He said: “This is a distressful day.”
78. And his people came rushing towards him, and they had been long in the habit of practising abominations. He said: “O my people! Here are my daughters: they are purer for you (if ye marry)! Now fear Allah, and cover me not with shame about my guests! Is there not among you a single right-minded man?”
79. They said: “Well dost thou know we have no need of thy daughters: indeed thou knowest quite well what we want!”
80. He said: “Would that I had power to suppress you or that I could betake myself to some powerful support.”
81. (The Messengers) said: “O Lut! We are Messengers from thy Lord! By no means shall they reach thee! now travel with thy family while yet a part of the night remains, and let not any of you look back: but thy wife (will remain behind): To her will happen what happens to the people. Morning is their time appointed: Is not the morning nigh?”

Surah Hijr
61. At length when the messengers arrived among the adherents of Lut,
62. He said: “Ye appear to be uncommon folk.”
63. They said: “Yea, we have come to thee to accomplish that of which they doubt.
64. “We have brought to thee that which is inevitably due, and assuredly we tell the truth.
65. “Then travel by night with thy household, when a portion of the night (yet remains), and do thou bring up the rear: let no one amongst you look back, but pass on whither ye are ordered.”
66. And We made known this decree to him, that the last remnants of those (sinners) should be cut off by the morning.
67. The inhabitants of the city came in (mad) joy (at news of the young men).
68. Lut said: “These are my guests: disgrace me not:
69. “But fear Allah, and shame me not.”
70. They said: “Did we not forbid thee (to speak) for all and sundry?”
71. He said: “There are my daughters (to marry), if ye must act (so).”

The Solution
I checked almost all the famous names in exegesis like Tabari, Raazi, Zamakhshari, Ibn Kathir etc, but no one had dealt with this problem. May be that was not a significant problem to reckon with or they were never challenged by this problem. But after some thinking – by sheer grace of Almighty – I came up with an answer that I think has put the objection to rest.
The solution is that the actual sequence of the events is as given in Surah Hood while what Surah Hijr narrates are two different views of an instance coming in succession with out any temporal order. One instance is from Ayat 61 to 66, and the other is from 67 to 71. In first instance the whole episode of hazrat Lut alaihis salaam is narrated with the omission of ‘the inhabitants of the city’ while in the second only the part pertaining to ‘the inhabitants of the city’ is dealt with. So these two instances are temporally disjointed and one does not succeed the other. Since this is Quran there must have some reason behind choosing this sequence of instances about which one can just speculate. I think this sequence was chosen to tell the gist of the upcoming event and then the event was narrated in detail afterwards, just like we have an abstract for a thesis or an introduction for a book to inform the reader with the bigger picture before delving into the details.
After some time of proposing this solution I checked in ‘Bayan ul Quran’ – the Tafseer of Maulana Ashraf Ali Thanvi – and it was a pleasant surprise to find out that almost the same solution was presented by him with a slight difference in the reason for this duality of instances. What, according to him, is the reason for this duality is that ‘due to the importance of the whole event it was first narrated as a whole and then the details were narrated’.

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