diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/0xwGQbRuaco_postprocess.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/0xwGQbRuaco_postprocess.srt new file mode 100644 index 0000000000000000000000000000000000000000..0769c8320e892ebf2473ebfa5ab9de679f285ad6 --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/0xwGQbRuaco_postprocess.srt @@ -0,0 +1,1004 @@ +1 +00:00:21,110 --> 00:00:25,930 +إن الحمد لله نحمده و نستعينه و نستغفره و نعوذ + +2 +00:00:25,930 --> 00:00:32,130 +بالله من شرور أنفسنا وسيئات أعمالنا من يهده الله + +3 +00:00:32,130 --> 00:00:38,870 +فلا مضل له و من يضلل فلا هادي له و أشهد أن لا إله + +4 +00:00:38,870 --> 00:00:45,210 +إلا الله وحده لا شريك له و أشهد أن محمدا عبده و + +5 +00:00:45,210 --> 00:00:53,480 +رسوله و بعدقال الإمام النووي رحمه الله تعالى وليس + +6 +00:00:53,480 --> 00:01:07,140 +للوكيل أن يوكل بلا إذن إن تأتى منه ما وكل فيه وإن + +7 +00:01:07,140 --> 00:01:15,840 +لم يتأتى لكونه لا يحسنه أو لا يليق به فله التوكيل + +8 +00:01:20,690 --> 00:01:31,590 +ولو كثر وعجز عن الإتيان بكله فالمذهب أنه يوكل فيما + +9 +00:01:31,590 --> 00:01:42,650 +زاد على الممكن ولو أذن في التوكيل وقال + +10 +00:01:42,650 --> 00:01:55,530 +وكل عن نفسك ففعلفالثاني وكيل الوكيل والأصح + +11 +00:01:55,530 --> 00:02:07,490 +أنه ينعزله بعزله وانعزاله وإن قال وكل عني فالثاني + +12 +00:02:07,490 --> 00:02:14,290 +وكيل الموكل وكذا لو أطلق في الأصح + +13 +00:02:17,720 --> 00:02:27,440 +قلت وفي هتين الصورتين لا يعزل أحدهم الآخر ولا + +14 +00:02:27,440 --> 00:02:37,080 +ينعزل بنعزاله وحيث جوزنا للوكيل التوكيل يشترط أن + +15 +00:02:37,080 --> 00:02:48,840 +يوكل أمينا إلا أن يعين الموكل غيرهولو وكل أمينا + +16 +00:02:48,840 --> 00:02:57,780 +ففسق لم يملك الوكيل الوكيل عزله في الأصح والله + +17 +00:02:57,780 --> 00:02:58,220 +أعلم + +18 +00:03:18,920 --> 00:03:27,640 +بيان هذا أخوات الكلمات الموكل + +19 +00:03:27,640 --> 00:03:35,660 +فيه ينقسم + +20 +00:03:35,660 --> 00:03:42,060 +إلى قسمين قسم يطيقه + +21 +00:03:42,060 --> 00:03:44,200 +الوكيل ويستطيع + +22 +00:03:49,520 --> 00:04:03,660 +بمعنى أنه يقدر أن يقوم به على تمام وكمال وقسم + +23 +00:04:03,660 --> 00:04:07,840 +آخر لا + +24 +00:04:07,840 --> 00:04:12,940 +يطيقه ولا يستطيعه منفردا + +25 +00:04:16,630 --> 00:04:25,310 +فقد لا يستطيع أن يفعل منه شيئا وقد يستطيع أن يفعل + +26 +00:04:25,310 --> 00:04:29,790 +شيئا لكنه + +27 +00:04:29,790 --> 00:04:32,990 +يعجز + +28 +00:04:32,990 --> 00:04:40,070 +عن أن يأتي به كله فأما + +29 +00:04:40,070 --> 00:04:44,150 +ما لا يمكنه التفرد بعمله + +30 +00:04:48,270 --> 00:04:59,330 +كرجل وكّل في نقل حمولة أو في عمارة ضيعة أو إنشاء + +31 +00:04:59,330 --> 00:05:05,570 +بناء كبير فعند + +32 +00:05:05,570 --> 00:05:14,790 +إذن يجوز أن يوكل فيه من يعمل معاه ما لم ينهى عن + +33 +00:05:14,790 --> 00:05:26,930 +ذلك صراحةمن قبل من؟ من قبل الموكل أحسنتي فإذا + +34 +00:05:26,930 --> 00:05:35,510 +كان فإذا كان الأمر على نحو ما ذكرنا يكون الثاني + +35 +00:05:35,510 --> 00:05:43,250 +والأول وكيلين للموكل لا + +36 +00:05:43,250 --> 00:05:51,490 +ينعزل الثاني بعزل الأولبمعنى لو افترضنا ان الموكل + +37 +00:05:51,490 --> 00:06:01,390 +قد عزل الأول لا ينعزل الثاني بانعزاله وهكذا + +38 +00:06:01,390 --> 00:06:07,650 +لو وكّل في ما يمكن الواحد أن ينفرد به وهو ايه + +39 +00:06:07,650 --> 00:06:15,050 +القسم الأول يعني إذا كان الوكيل يستطيع أن يأتي + +40 +00:06:16,550 --> 00:06:25,990 +بالموكل فيه لوحده إلا + +41 +00:06:25,990 --> 00:06:35,870 +أن الوكيل لا يحسن عمله ولا يعرف صنعه كرجل وكّل في + +42 +00:06:35,870 --> 00:06:44,010 +نساجة ثوب وهو لا يحسن النسج أو في صياغة حلي + +43 +00:06:46,720 --> 00:06:58,660 +وهو لا يحسن ذلك فيجوز له أن يوكل ويستنيب في عمله + +44 +00:06:58,660 --> 00:07:02,000 +يعني + +45 +00:07:02,000 --> 00:07:06,500 +أن يجعل وكيله نائبا عنه في العمل + +46 +00:07:13,800 --> 00:07:23,080 +وهكذا لو وكّل فيما لم تجري عادته بفعله وإن كان + +47 +00:07:23,080 --> 00:07:29,340 +يحسنه وبيان + +48 +00:07:29,340 --> 00:07:39,940 +هذا أحيانا يكون الوكيل صاحب مكانة اجتماعية أو رتبة + +49 +00:07:39,940 --> 00:07:41,080 +اجتماعية + +50 +00:07:46,430 --> 00:07:53,990 +تمنعه من جهة العرف أن + +51 +00:07:53,990 --> 00:07:57,090 +يمتثل + +52 +00:07:57,090 --> 00:08:05,130 +أو أن يقوم بما وكّل به كما + +53 +00:08:05,130 --> 00:08:16,850 +لو وكّل في النداء على السلعة أو على الثوبفإنه يحسن + +54 +00:08:16,850 --> 00:08:29,790 +ذلك ويطيقه لكن رتبته الاجتماعية تمنعه + +55 +00:08:29,790 --> 00:08:37,230 +من جهة العرف أن يصير إلى هذا العمل المهين بدرجة ما + +56 +00:08:37,230 --> 00:08:42,250 +كما لو افترضنا الوكيل يعني + +57 +00:08:44,910 --> 00:08:53,690 +موظفا يعني مثلا مدرسا، معلما مثلا أو ناضر مدرسة ثم + +58 +00:08:53,690 --> 00:09:01,210 +أحيل على التقاعد وأراد أن يعمل فوكل بإيه؟ باللداء + +59 +00:09:01,210 --> 00:09:09,310 +على ثوب كما يعمل الدلال عندنا فهذه هل تليقوا بمعلم + +60 +00:09:09,310 --> 00:09:17,920 +أو ناضر مدرسة؟أو طبيب متقاعد أو مهندس لا يجد لشخصه + +61 +00:09:17,920 --> 00:09:22,500 +عملا ولم + +62 +00:09:22,500 --> 00:09:30,560 +تجري عادته بالنداء أو وكّل في غسل متاع ولم تجري + +63 +00:09:30,560 --> 00:09:38,200 +عادته بالغسل فيجوز له اعتبارا بالعرفي أن يوكل فيما + +64 +00:09:38,200 --> 00:09:47,030 +وكّل من جرت عادته بهيعني يجوز أن يوكل آخره جرت + +65 +00:09:47,030 --> 00:09:57,270 +عادته أن يكون دلالا أو أن يغسل الثياب أو أن يحملها + +66 +00:09:57,270 --> 00:09:59,930 +من مكان إلى مكان + +67 +00:10:04,490 --> 00:10:09,610 +وإن كان ما وُكّل فيه يمكنه التفرد بعمله لصورة + +68 +00:10:09,610 --> 00:10:16,630 +ثالثة وإن كان ما وُكّل فيه يمكنه التفرد بعمله + +69 +00:10:16,630 --> 00:10:24,090 +وعادته جارية بعمله كرجل + +70 +00:10:24,090 --> 00:10:29,670 +وُكّل في الخصومة وهو من أهلها أو وُكّل في عقد + +71 +00:10:29,670 --> 00:10:36,500 +البيع وهو من من يصح منه العقدأو وكّل في اقتضاء ذين + +72 +00:10:36,500 --> 00:10:43,980 +أو مقاسمة خليط وهو من أهل القسمة وأصحاب الاقتضاء + +73 +00:10:43,980 --> 00:10:53,620 +فلا يخلو حال الموكل معه من ثلاثة أحوال أحدها + +74 +00:10:53,620 --> 00:11:00,280 +أن ينهاه في عقد وكالته عن توكيل غيره فإذا نهى + +75 +00:11:00,280 --> 00:11:08,790 +الموكل الوكيلةأن يوكل غيره في أمر هو يطيقه وجرت به + +76 +00:11:08,790 --> 00:11:16,390 +عادته هل يجوز أن يعاند؟ أجبنني هل يجوز أن يعاند؟ + +77 +00:11:16,390 --> 00:11:26,370 +لا يجوز وعليه فلا يصح منه التوكيل مادام أن الموكل + +78 +00:11:26,370 --> 00:11:35,710 +لم يأذن لها الحالة الثانيةأن يأذن له في عقد وكالته + +79 +00:11:35,710 --> 00:11:43,910 +في توكيل غيره واستنابته وهذا + +80 +00:11:43,910 --> 00:11:54,470 +يتردد بين صورتين إحدهما أن ينصبه على توكيل رجل + +81 +00:11:54,470 --> 00:12:02,410 +بعينهفهل يجوز للوكيل أن يتجاوز ذلك؟ يعني إذا عين + +82 +00:12:02,410 --> 00:12:10,130 +الموكل لوكيله شخصا بعينه و قال إذا رغبت بالتوكيل + +83 +00:12:10,130 --> 00:12:19,190 +فوكل هذا ولا توكل غيرهفهل يجوز أن يتجاوز هذا؟ لا + +84 +00:12:19,190 --> 00:12:25,870 +يجوز والثاني اللى لا ينصبه على توكيل رجل بعينه + +85 +00:12:25,870 --> 00:12:32,850 +ويقول قد جعلت اليك الخيارة فوكل ما رأيته فعلى + +86 +00:12:32,850 --> 00:12:40,810 +الوكيل إذا أراد أن يختار ثقة أمينة كافية في ما + +87 +00:12:40,810 --> 00:12:42,830 +يوكل فيه + +88 +00:12:45,700 --> 00:12:57,100 +ولا يجوز أن يوكل خائنا فاسقا وإذا + +89 +00:12:57,100 --> 00:13:05,380 +وكل ثقة أمينا ثم طرأ عليه الفسق والخيانة فهل يجب + +90 +00:13:05,380 --> 00:13:09,020 +على الوكيل عزله وكيله الخائن؟ + +91 +00:13:16,180 --> 00:13:22,540 +الجواب نعم يجب عليه عزله بعدها + +92 +00:13:22,540 --> 00:13:26,080 +إذا + +93 +00:13:26,080 --> 00:13:33,660 +تقرر أن للوكيل أن يوكل إذا + +94 +00:13:33,660 --> 00:13:42,880 +أذن له الموكل فلا يخلو حال الموكل من ثلاثة أحوال + +95 +00:13:46,350 --> 00:13:53,170 +أحدها أن يأذن له أن يكون توكيله عن الموكل يعني + +96 +00:13:53,170 --> 00:14:00,570 +يقول الموكل لوكيله أذنت لك أن تكون نائبا عني في + +97 +00:14:00,570 --> 00:14:07,650 +توكيل غيرك الثانية + +98 +00:14:07,650 --> 00:14:17,400 +أن يأذن له أن يكون توكيله عن الوكيل يعنيأذنت لك أن + +99 +00:14:17,400 --> 00:14:26,000 +توكل عن شخصك، عن نفسك والثالث أن يكون إذنه في + +100 +00:14:26,000 --> 00:14:27,760 +التوكيل مطلقا + +101 +00:14:47,450 --> 00:14:56,310 +طيب صورة أخيرة في هذا الشأن إذا صرح الموكل لوكيله + +102 +00:14:56,310 --> 00:15:04,110 +إذا صرح الموكل لوكيله إذا + +103 +00:15:04,110 --> 00:15:09,970 +عرض إذا + +104 +00:15:09,970 --> 00:15:14,330 +صرح الموكل لوكيله بالتوكيل + +105 +00:15:15,620 --> 00:15:32,860 +يعني قال له أذنت لك أن توكل غيرك وجعلت + +106 +00:15:32,860 --> 00:15:38,900 +إليك أن تعمل برأيك أو ما صنعت في ذلك من شيء فهو + +107 +00:15:38,900 --> 00:15:39,400 +جائز + +108 +00:15:44,420 --> 00:15:49,740 +والحاصل أنه وكله + +109 +00:15:49,740 --> 00:15:57,520 +وكالة مطلقة أو أذن له إذنا + +110 +00:15:57,520 --> 00:16:07,380 +مطلقة إما أن يعمل بنفسه أو يوكل غيره وإذا أراد أن + +111 +00:16:07,380 --> 00:16:18,000 +يوكل غيرهله أن يختار من يشاء شريطة أن يكون الذي + +112 +00:16:18,000 --> 00:16:25,940 +يختاره ثقة أمينة فهل + +113 +00:16:25,940 --> 00:16:34,140 +يجوز هذا هناك وجهان عند الشافعية أحدهما الجواز + +114 +00:16:34,140 --> 00:16:45,090 +يجوز اعتبارا بعموم التفويضوالثاني لا يجوز للوكيل + +115 +00:16:45,090 --> 00:16:55,870 +أن يوكل غيره لأن ظاهر التفويض ينصرف إلى فعله، لا + +116 +00:16:55,870 --> 00:17:04,430 +إلى فعل غيره وقال + +117 +00:17:04,430 --> 00:17:06,590 +النووي رحمه الله + +118 +00:17:12,660 --> 00:17:23,820 +فصل قال بيع لشخص معين أو في زمن أو مكان معين تعينا + +119 +00:17:23,820 --> 00:17:26,860 +وفي + +120 +00:17:26,860 --> 00:17:38,760 +المكان وجه إذا لم يتعلق به غرض مرة أخرىقال أي + +121 +00:17:38,760 --> 00:17:50,960 +الموكل لوكيله بيع لشخص معين أو في زمن أو مكان معين + +122 +00:17:50,960 --> 00:18:00,860 +تعين وفي المكان وجه إذا لم يتعلق به غرض + +123 +00:18:13,870 --> 00:18:21,550 +بيان هذا أخوات الكريمات إذا + +124 +00:18:21,550 --> 00:18:30,550 +قال الموكل لوكيله بيع + +125 +00:18:30,550 --> 00:18:32,270 +لشخص معين + +126 +00:18:42,740 --> 00:18:49,480 +لزم هذا الوكيل ولا + +127 +00:18:49,480 --> 00:18:58,200 +يجوز أن يبيع لغيره اتفاقا + +128 +00:18:58,200 --> 00:19:07,500 +عند الشافعية وكذا + +129 +00:19:10,920 --> 00:19:15,980 +إذا قال له بيع + +130 +00:19:15,980 --> 00:19:22,280 +في زمن معين أو + +131 +00:19:22,280 --> 00:19:34,340 +وكلتك ببيع هذه البضائع من التمور والأغذية في شهر + +132 +00:19:34,340 --> 00:19:35,260 +رمضان + +133 +00:19:41,790 --> 00:19:49,870 +لزمه ذلك و + +134 +00:19:49,870 --> 00:19:55,510 +لو قال له وكلتك + +135 +00:19:55,510 --> 00:20:06,470 +أن تبيع بضائعي هذا في + +136 +00:20:06,470 --> 00:20:08,190 +المكان الفلاني + +137 +00:20:14,720 --> 00:20:27,320 +فينظروا فإن كان تحديد المكان له وجه وغرضه + +138 +00:20:27,320 --> 00:20:41,820 +من التحديد صحيح كما لو كان المكان سوقا او مجمعا + +139 +00:20:45,230 --> 00:20:54,830 +سكنيا فيه خلق كثير وكان + +140 +00:20:54,830 --> 00:21:01,370 +مظنة أن تروج البضاعة والتجارة فيه + +141 +00:21:10,200 --> 00:21:19,840 +وجب على الوكيل الالتزام والوفاء وإذا + +142 +00:21:19,840 --> 00:21:29,440 +لم يكن في تحديد المكان غرض ولم + +143 +00:21:29,440 --> 00:21:36,560 +يكن في مصلحة التجارة ونمائها + +144 +00:21:47,930 --> 00:21:54,790 +فلا يلزم الوكيل الوفاء بذلك جاء + +145 +00:22:10,420 --> 00:22:16,380 +في الحاو الكبير ومغني المحتاج إن قال بيعه في سوق + +146 +00:22:16,380 --> 00:22:26,200 +كذا أو في مكان كذا ولم يصرح بالنهي عما سواه ففي + +147 +00:22:26,200 --> 00:22:35,960 +لزوم اشتراطه وجهان أحدهما + +148 +00:22:37,170 --> 00:22:44,830 +أنه شرط لازم لا يجوز للوكيل أن يبيعه في غيره + +149 +00:22:44,830 --> 00:22:50,930 +والوجه + +150 +00:22:50,930 --> 00:23:05,330 +الثاني أنه شرط غير لازم لفساد الغرض المقصود به أما + +151 +00:23:05,330 --> 00:23:05,950 +إذا + +152 +00:23:10,190 --> 00:23:18,470 +أذن الموكل لوكيله ببيعه في مكان بعينه + +153 +00:23:18,470 --> 00:23:26,150 +فعلى + +154 +00:23:26,150 --> 00:23:34,790 +ما ذكرنا إذا كان للتحديد غرض فالشرط لازم + +155 +00:23:41,920 --> 00:23:49,260 +فإن تجاوز الوكيل بطل البيع وإذا + +156 +00:23:49,260 --> 00:23:52,440 +سلم المبيع فهو ضامن لها + +157 +00:24:07,820 --> 00:24:27,940 +وإذا لم يكن تحديد المكان لغرض فلا + +158 +00:24:27,940 --> 00:24:37,060 +يلزموا لأنه مناهض لمصلحة التجارة كما أسلفنا + +159 +00:24:45,760 --> 00:24:54,680 +قال النووي رحمه الله وإن قال بيع + +160 +00:24:54,680 --> 00:25:04,100 +بمئة لم يبيع بأقل وله + +161 +00:25:04,100 --> 00:25:08,280 +أن يزيد إلا + +162 +00:25:08,280 --> 00:25:14,680 +أن يصرح بالنهي + +163 +00:25:20,390 --> 00:25:33,370 +وبيانه إن قال الموكل لوكيله بيع هذه السلعة بمائة + +164 +00:25:33,370 --> 00:25:40,170 +دينار لم + +165 +00:25:40,170 --> 00:25:48,990 +يجز له أن يبيعها بأقل ولو كان الأقل يسيرا + +166 +00:25:55,200 --> 00:26:04,580 +ولا بغير الثمن أو بغير جنس الثمن الذي حدده وهو + +167 +00:26:04,580 --> 00:26:08,380 +الدينار لأنه + +168 +00:26:08,380 --> 00:26:10,420 +مخالف للإذن + +169 +00:26:23,620 --> 00:26:31,020 +الصورة الثانية لو أنه قال بيع هذه السلعة بمائة + +170 +00:26:31,020 --> 00:26:36,120 +فباعها + +171 +00:26:36,120 --> 00:26:45,700 +بأكثر من ذلك ولم + +172 +00:26:45,700 --> 00:26:50,620 +يصرح له الموكل + +173 +00:26:52,510 --> 00:26:59,890 +بالنهي عن البيع بزيادة صح + +174 +00:26:59,890 --> 00:27:05,190 +البيع لحديث + +175 +00:27:05,190 --> 00:27:14,390 +عروة البارقي رضي الله عنه فإن النبي صلى الله عليه + +176 +00:27:14,390 --> 00:27:25,650 +وسلم أعطاه ديناراوقال اشتري به أضحية فأتى + +177 +00:27:25,650 --> 00:27:36,150 +السوق فاشترى به شاتين ثم باع إحداهما بدينار وأتى + +178 +00:27:36,150 --> 00:27:41,330 +النبي صلى الله عليه وسلم بشات ودينار + +179 +00:27:45,020 --> 00:27:53,720 +فاغتبط النبي صلى الله عليه وسلم بذلك + +180 +00:27:53,720 --> 00:28:04,680 +ودعا له بالبركة فكان لو باع ترابا لربح فيه من + +181 +00:28:04,680 --> 00:28:12,600 +فوائد الحديث صحة + +182 +00:28:14,920 --> 00:28:22,140 +تصرف الوكيلي بالأغبط + +183 +00:28:22,140 --> 00:28:25,700 +للتجارة + +184 +00:28:25,700 --> 00:28:29,620 +ما + +185 +00:28:29,620 --> 00:28:34,080 +لم ينهو + +186 +00:28:34,080 --> 00:28:36,000 +الموكل عن ذلك + +187 +00:28:47,760 --> 00:28:57,120 +ولو قال الموكل لوكيله + +188 +00:28:57,120 --> 00:29:03,800 +بيع بألف درهم فباع + +189 +00:29:03,800 --> 00:29:16,020 +بألف دينار لم يصحى قالوا + +190 +00:29:17,460 --> 00:29:24,880 +لأن المأتي به ليس مأمورا به فضلا + +191 +00:29:24,880 --> 00:29:35,600 +عن أنه غرر في حق من يشتري إذ الفرق بين الدراهم + +192 +00:29:35,600 --> 00:29:38,980 +والدنانير كبير + +193 +00:30:02,380 --> 00:30:07,460 +ولو قال لا تبيع أو لا تشتري بأكثر من مائة مثلا + +194 +00:30:07,460 --> 00:30:15,840 +فاشترها + +195 +00:30:15,840 --> 00:30:25,440 +أو باع بثمن المثل وهو مائة أو دونها لا + +196 +00:30:25,440 --> 00:30:31,160 +أكثر منها جاز ذلك لإتيانه بما + +197 +00:30:33,820 --> 00:30:40,340 +أمر به و + +198 +00:30:40,340 --> 00:30:48,520 +قال النووي رحمه الله و + +199 +00:30:48,520 --> 00:30:57,280 +لو قال اشتري بهذا الدينار شاتا ووصفها + +200 +00:30:57,280 --> 00:31:02,800 +فاشترى الوكيل به شاتين بالصفة + +201 +00:31:07,820 --> 00:31:17,140 +فإن لم تساوي واحدة دينارا لم يصح الشراء للموكل وإن + +202 +00:31:17,140 --> 00:31:24,980 +ساوته كل واحدة فالأظهر الصحة وحصول + +203 +00:31:24,980 --> 00:31:31,840 +الملك فيهما للموكل بيان + +204 +00:31:31,840 --> 00:31:43,650 +.. فضل يا بنتي بيانه لو قالالموكل لوكيله اشتري + +205 +00:31:43,650 --> 00:31:50,910 +بهذا الدينار شاتا سمينة + +206 +00:31:50,910 --> 00:31:59,430 +شامية فاشتر + +207 +00:31:59,430 --> 00:32:05,710 +الوكيل بالدينار شاتين بالصفة + +208 +00:32:12,320 --> 00:32:24,460 +المشروطة فينظروا فإن لم تساوي فإن لم تساوي واحدة + +209 +00:32:24,460 --> 00:32:28,500 +منهما دينارا لم يصح الشراء + +210 +00:32:30,780 --> 00:32:39,320 +لم يصح الشراء للموكل ويصح للوكيل يعني يقع العقد + +211 +00:32:39,320 --> 00:32:43,880 +لحساب + +212 +00:32:43,880 --> 00:32:56,120 +الوكيل لا لحساب الموكل بسبب المخالفة اما + +213 +00:32:56,120 --> 00:32:59,140 +اذا ساوت كل شات + +214 +00:33:02,780 --> 00:33:12,580 +دينارا صح وكان البيع لحساب + +215 +00:33:12,580 --> 00:33:19,500 +الموكل وكذا + +216 +00:33:19,500 --> 00:33:30,380 +إذا ساوت كل شات دينارا وزيادة صح ذلك وكان العقد + +217 +00:33:46,110 --> 00:33:55,590 +للموكّل بذليل حديث عروة رضي الله عنه ولحصول الغرض + +218 +00:33:55,590 --> 00:34:01,610 +من + +219 +00:34:01,610 --> 00:34:04,950 +الوكالة على تمام وكمال + +220 +00:34:14,480 --> 00:34:23,760 +الان لو قال الموكل لوكيله خذ هذا الدينار واشتري به + +221 +00:34:23,760 --> 00:34:29,040 +شاتا شامية + +222 +00:34:29,040 --> 00:34:39,940 +سمينة فات السوق وكان صاحب خبرة فاستطاع ان يشتري + +223 +00:34:39,940 --> 00:34:41,620 +بالدينار شاتين + +224 +00:34:44,900 --> 00:34:57,480 +فإذا كان كل واحدة منهما أقل من الدينار أقل من + +225 +00:34:57,480 --> 00:35:08,460 +الدينار يعني لو أردنا أن نبيع إحداهما أيا كانت فلا + +226 +00:35:08,460 --> 00:35:11,340 +تساوي دينارا + +227 +00:35:13,490 --> 00:35:23,570 +كان العقد .. كان العقد لإيه؟ على اسم الوكيل لا على + +228 +00:35:23,570 --> 00:35:32,570 +إيه؟ لا على الموكل يعني لم يكن ذلك .. لم يكن ذلك + +229 +00:35:34,190 --> 00:35:41,170 +للوكيل الموكل بل لوكيله وسبب ذلك المخالفة واضح + +230 +00:35:41,170 --> 00:35:49,130 +الأمر لكن إذا كانت كل شات تساوي دينارا فيقع العقد + +231 +00:35:49,130 --> 00:35:57,190 +لصالح الموكل فضلا عن أن تساوي كل شات أكثر من دينار + +232 +00:35:57,190 --> 00:36:04,260 +فهذه غبطةودليل الجواز في الصورة الثانية والثالثة + +233 +00:36:04,260 --> 00:36:21,880 +حديث عروة البارقي رضي الله عنه قال + +234 +00:36:21,880 --> 00:36:36,640 +النووي رحمه اللهولو أمره بالشراء بمعين فاشترع + +235 +00:36:36,640 --> 00:36:48,480 +في الذمة لم يقع للموكل وكذا عكسه في الأصحى بيانه + +236 +00:36:48,480 --> 00:36:53,600 +لو أمر الموكل وكيله بالشراء + +237 +00:36:57,100 --> 00:37:03,820 +بعين ماله بعين ماله أعطاه مثلا مئة درهم وقال اشتري + +238 +00:37:03,820 --> 00:37:19,420 +بيها فراح فاشترا فاشترا سلعة بأجل في الذمة بأجل + +239 +00:37:19,420 --> 00:37:24,220 +في الذمة لم يقع البيع + +240 +00:37:25,570 --> 00:37:40,470 +للموكل لمخالفة الوكيل ما إيه ما وكّل به وكذا + +241 +00:37:40,470 --> 00:37:48,430 +العكس لو أن الموكل قال لوكيله اشتري سلعة + +242 +00:37:52,390 --> 00:38:08,630 +بثمن مؤجل في الذمة فخالف فاشتراها بثمن حال لم يقع + +243 +00:38:08,630 --> 00:38:14,690 +الشراء للموكل في الأصحى للمخالفة + +244 +00:38:20,600 --> 00:38:33,820 +والثاني يقع له لأنه زاد خيرا حيث لم يلزم ذمته شيئا + +245 +00:38:33,820 --> 00:38:40,520 +صورة + +246 +00:38:40,520 --> 00:38:47,620 +جديدة و لو دفع إليه شيئا من المال و قال اشتريبه + +247 +00:38:47,620 --> 00:38:56,040 +كذا يعني اشتري به شاتا ولم + +248 +00:38:56,040 --> 00:39:11,260 +ولم يقيده بإيه بثمن مؤجل أو ثمن معين حال تخير + +249 +00:39:11,260 --> 00:39:13,900 +الوكيل بين الشرائع + +250 +00:39:15,730 --> 00:39:25,750 +بعين الثمن أو بثمن مؤجل في الذمة بارك الله فيكن + +251 +00:39:25,750 --> 00:39:28,090 +وجزاكن الله خيرا + diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/0xwGQbRuaco_raw.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/0xwGQbRuaco_raw.srt new file mode 100644 index 0000000000000000000000000000000000000000..0769c8320e892ebf2473ebfa5ab9de679f285ad6 --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/0xwGQbRuaco_raw.srt @@ -0,0 +1,1004 @@ +1 +00:00:21,110 --> 00:00:25,930 +إن الحمد لله نحمده و نستعينه و نستغفره و نعوذ + +2 +00:00:25,930 --> 00:00:32,130 +بالله من شرور أنفسنا وسيئات أعمالنا من يهده الله + +3 +00:00:32,130 --> 00:00:38,870 +فلا مضل له و من يضلل فلا هادي له و أشهد أن لا إله + +4 +00:00:38,870 --> 00:00:45,210 +إلا الله وحده لا شريك له و أشهد أن محمدا عبده و + +5 +00:00:45,210 --> 00:00:53,480 +رسوله و بعدقال الإمام النووي رحمه الله تعالى وليس + +6 +00:00:53,480 --> 00:01:07,140 +للوكيل أن يوكل بلا إذن إن تأتى منه ما وكل فيه وإن + +7 +00:01:07,140 --> 00:01:15,840 +لم يتأتى لكونه لا يحسنه أو لا يليق به فله التوكيل + +8 +00:01:20,690 --> 00:01:31,590 +ولو كثر وعجز عن الإتيان بكله فالمذهب أنه يوكل فيما + +9 +00:01:31,590 --> 00:01:42,650 +زاد على الممكن ولو أذن في التوكيل وقال + +10 +00:01:42,650 --> 00:01:55,530 +وكل عن نفسك ففعلفالثاني وكيل الوكيل والأصح + +11 +00:01:55,530 --> 00:02:07,490 +أنه ينعزله بعزله وانعزاله وإن قال وكل عني فالثاني + +12 +00:02:07,490 --> 00:02:14,290 +وكيل الموكل وكذا لو أطلق في الأصح + +13 +00:02:17,720 --> 00:02:27,440 +قلت وفي هتين الصورتين لا يعزل أحدهم الآخر ولا + +14 +00:02:27,440 --> 00:02:37,080 +ينعزل بنعزاله وحيث جوزنا للوكيل التوكيل يشترط أن + +15 +00:02:37,080 --> 00:02:48,840 +يوكل أمينا إلا أن يعين الموكل غيرهولو وكل أمينا + +16 +00:02:48,840 --> 00:02:57,780 +ففسق لم يملك الوكيل الوكيل عزله في الأصح والله + +17 +00:02:57,780 --> 00:02:58,220 +أعلم + +18 +00:03:18,920 --> 00:03:27,640 +بيان هذا أخوات الكلمات الموكل + +19 +00:03:27,640 --> 00:03:35,660 +فيه ينقسم + +20 +00:03:35,660 --> 00:03:42,060 +إلى قسمين قسم يطيقه + +21 +00:03:42,060 --> 00:03:44,200 +الوكيل ويستطيع + +22 +00:03:49,520 --> 00:04:03,660 +بمعنى أنه يقدر أن يقوم به على تمام وكمال وقسم + +23 +00:04:03,660 --> 00:04:07,840 +آخر لا + +24 +00:04:07,840 --> 00:04:12,940 +يطيقه ولا يستطيعه منفردا + +25 +00:04:16,630 --> 00:04:25,310 +فقد لا يستطيع أن يفعل منه شيئا وقد يستطيع أن يفعل + +26 +00:04:25,310 --> 00:04:29,790 +شيئا لكنه + +27 +00:04:29,790 --> 00:04:32,990 +يعجز + +28 +00:04:32,990 --> 00:04:40,070 +عن أن يأتي به كله فأما + +29 +00:04:40,070 --> 00:04:44,150 +ما لا يمكنه التفرد بعمله + +30 +00:04:48,270 --> 00:04:59,330 +كرجل وكّل في نقل حمولة أو في عمارة ضيعة أو إنشاء + +31 +00:04:59,330 --> 00:05:05,570 +بناء كبير فعند + +32 +00:05:05,570 --> 00:05:14,790 +إذن يجوز أن يوكل فيه من يعمل معاه ما لم ينهى عن + +33 +00:05:14,790 --> 00:05:26,930 +ذلك صراحةمن قبل من؟ من قبل الموكل أحسنتي فإذا + +34 +00:05:26,930 --> 00:05:35,510 +كان فإذا كان الأمر على نحو ما ذكرنا يكون الثاني + +35 +00:05:35,510 --> 00:05:43,250 +والأول وكيلين للموكل لا + +36 +00:05:43,250 --> 00:05:51,490 +ينعزل الثاني بعزل الأولبمعنى لو افترضنا ان الموكل + +37 +00:05:51,490 --> 00:06:01,390 +قد عزل الأول لا ينعزل الثاني بانعزاله وهكذا + +38 +00:06:01,390 --> 00:06:07,650 +لو وكّل في ما يمكن الواحد أن ينفرد به وهو ايه + +39 +00:06:07,650 --> 00:06:15,050 +القسم الأول يعني إذا كان الوكيل يستطيع أن يأتي + +40 +00:06:16,550 --> 00:06:25,990 +بالموكل فيه لوحده إلا + +41 +00:06:25,990 --> 00:06:35,870 +أن الوكيل لا يحسن عمله ولا يعرف صنعه كرجل وكّل في + +42 +00:06:35,870 --> 00:06:44,010 +نساجة ثوب وهو لا يحسن النسج أو في صياغة حلي + +43 +00:06:46,720 --> 00:06:58,660 +وهو لا يحسن ذلك فيجوز له أن يوكل ويستنيب في عمله + +44 +00:06:58,660 --> 00:07:02,000 +يعني + +45 +00:07:02,000 --> 00:07:06,500 +أن يجعل وكيله نائبا عنه في العمل + +46 +00:07:13,800 --> 00:07:23,080 +وهكذا لو وكّل فيما لم تجري عادته بفعله وإن كان + +47 +00:07:23,080 --> 00:07:29,340 +يحسنه وبيان + +48 +00:07:29,340 --> 00:07:39,940 +هذا أحيانا يكون الوكيل صاحب مكانة اجتماعية أو رتبة + +49 +00:07:39,940 --> 00:07:41,080 +اجتماعية + +50 +00:07:46,430 --> 00:07:53,990 +تمنعه من جهة العرف أن + +51 +00:07:53,990 --> 00:07:57,090 +يمتثل + +52 +00:07:57,090 --> 00:08:05,130 +أو أن يقوم بما وكّل به كما + +53 +00:08:05,130 --> 00:08:16,850 +لو وكّل في النداء على السلعة أو على الثوبفإنه يحسن + +54 +00:08:16,850 --> 00:08:29,790 +ذلك ويطيقه لكن رتبته الاجتماعية تمنعه + +55 +00:08:29,790 --> 00:08:37,230 +من جهة العرف أن يصير إلى هذا العمل المهين بدرجة ما + +56 +00:08:37,230 --> 00:08:42,250 +كما لو افترضنا الوكيل يعني + +57 +00:08:44,910 --> 00:08:53,690 +موظفا يعني مثلا مدرسا، معلما مثلا أو ناضر مدرسة ثم + +58 +00:08:53,690 --> 00:09:01,210 +أحيل على التقاعد وأراد أن يعمل فوكل بإيه؟ باللداء + +59 +00:09:01,210 --> 00:09:09,310 +على ثوب كما يعمل الدلال عندنا فهذه هل تليقوا بمعلم + +60 +00:09:09,310 --> 00:09:17,920 +أو ناضر مدرسة؟أو طبيب متقاعد أو مهندس لا يجد لشخصه + +61 +00:09:17,920 --> 00:09:22,500 +عملا ولم + +62 +00:09:22,500 --> 00:09:30,560 +تجري عادته بالنداء أو وكّل في غسل متاع ولم تجري + +63 +00:09:30,560 --> 00:09:38,200 +عادته بالغسل فيجوز له اعتبارا بالعرفي أن يوكل فيما + +64 +00:09:38,200 --> 00:09:47,030 +وكّل من جرت عادته بهيعني يجوز أن يوكل آخره جرت + +65 +00:09:47,030 --> 00:09:57,270 +عادته أن يكون دلالا أو أن يغسل الثياب أو أن يحملها + +66 +00:09:57,270 --> 00:09:59,930 +من مكان إلى مكان + +67 +00:10:04,490 --> 00:10:09,610 +وإن كان ما وُكّل فيه يمكنه التفرد بعمله لصورة + +68 +00:10:09,610 --> 00:10:16,630 +ثالثة وإن كان ما وُكّل فيه يمكنه التفرد بعمله + +69 +00:10:16,630 --> 00:10:24,090 +وعادته جارية بعمله كرجل + +70 +00:10:24,090 --> 00:10:29,670 +وُكّل في الخصومة وهو من أهلها أو وُكّل في عقد + +71 +00:10:29,670 --> 00:10:36,500 +البيع وهو من من يصح منه العقدأو وكّل في اقتضاء ذين + +72 +00:10:36,500 --> 00:10:43,980 +أو مقاسمة خليط وهو من أهل القسمة وأصحاب الاقتضاء + +73 +00:10:43,980 --> 00:10:53,620 +فلا يخلو حال الموكل معه من ثلاثة أحوال أحدها + +74 +00:10:53,620 --> 00:11:00,280 +أن ينهاه في عقد وكالته عن توكيل غيره فإذا نهى + +75 +00:11:00,280 --> 00:11:08,790 +الموكل الوكيلةأن يوكل غيره في أمر هو يطيقه وجرت به + +76 +00:11:08,790 --> 00:11:16,390 +عادته هل يجوز أن يعاند؟ أجبنني هل يجوز أن يعاند؟ + +77 +00:11:16,390 --> 00:11:26,370 +لا يجوز وعليه فلا يصح منه التوكيل مادام أن الموكل + +78 +00:11:26,370 --> 00:11:35,710 +لم يأذن لها الحالة الثانيةأن يأذن له في عقد وكالته + +79 +00:11:35,710 --> 00:11:43,910 +في توكيل غيره واستنابته وهذا + +80 +00:11:43,910 --> 00:11:54,470 +يتردد بين صورتين إحدهما أن ينصبه على توكيل رجل + +81 +00:11:54,470 --> 00:12:02,410 +بعينهفهل يجوز للوكيل أن يتجاوز ذلك؟ يعني إذا عين + +82 +00:12:02,410 --> 00:12:10,130 +الموكل لوكيله شخصا بعينه و قال إذا رغبت بالتوكيل + +83 +00:12:10,130 --> 00:12:19,190 +فوكل هذا ولا توكل غيرهفهل يجوز أن يتجاوز هذا؟ لا + +84 +00:12:19,190 --> 00:12:25,870 +يجوز والثاني اللى لا ينصبه على توكيل رجل بعينه + +85 +00:12:25,870 --> 00:12:32,850 +ويقول قد جعلت اليك الخيارة فوكل ما رأيته فعلى + +86 +00:12:32,850 --> 00:12:40,810 +الوكيل إذا أراد أن يختار ثقة أمينة كافية في ما + +87 +00:12:40,810 --> 00:12:42,830 +يوكل فيه + +88 +00:12:45,700 --> 00:12:57,100 +ولا يجوز أن يوكل خائنا فاسقا وإذا + +89 +00:12:57,100 --> 00:13:05,380 +وكل ثقة أمينا ثم طرأ عليه الفسق والخيانة فهل يجب + +90 +00:13:05,380 --> 00:13:09,020 +على الوكيل عزله وكيله الخائن؟ + +91 +00:13:16,180 --> 00:13:22,540 +الجواب نعم يجب عليه عزله بعدها + +92 +00:13:22,540 --> 00:13:26,080 +إذا + +93 +00:13:26,080 --> 00:13:33,660 +تقرر أن للوكيل أن يوكل إذا + +94 +00:13:33,660 --> 00:13:42,880 +أذن له الموكل فلا يخلو حال الموكل من ثلاثة أحوال + +95 +00:13:46,350 --> 00:13:53,170 +أحدها أن يأذن له أن يكون توكيله عن الموكل يعني + +96 +00:13:53,170 --> 00:14:00,570 +يقول الموكل لوكيله أذنت لك أن تكون نائبا عني في + +97 +00:14:00,570 --> 00:14:07,650 +توكيل غيرك الثانية + +98 +00:14:07,650 --> 00:14:17,400 +أن يأذن له أن يكون توكيله عن الوكيل يعنيأذنت لك أن + +99 +00:14:17,400 --> 00:14:26,000 +توكل عن شخصك، عن نفسك والثالث أن يكون إذنه في + +100 +00:14:26,000 --> 00:14:27,760 +التوكيل مطلقا + +101 +00:14:47,450 --> 00:14:56,310 +طيب صورة أخيرة في هذا الشأن إذا صرح الموكل لوكيله + +102 +00:14:56,310 --> 00:15:04,110 +إذا صرح الموكل لوكيله إذا + +103 +00:15:04,110 --> 00:15:09,970 +عرض إذا + +104 +00:15:09,970 --> 00:15:14,330 +صرح الموكل لوكيله بالتوكيل + +105 +00:15:15,620 --> 00:15:32,860 +يعني قال له أذنت لك أن توكل غيرك وجعلت + +106 +00:15:32,860 --> 00:15:38,900 +إليك أن تعمل برأيك أو ما صنعت في ذلك من شيء فهو + +107 +00:15:38,900 --> 00:15:39,400 +جائز + +108 +00:15:44,420 --> 00:15:49,740 +والحاصل أنه وكله + +109 +00:15:49,740 --> 00:15:57,520 +وكالة مطلقة أو أذن له إذنا + +110 +00:15:57,520 --> 00:16:07,380 +مطلقة إما أن يعمل بنفسه أو يوكل غيره وإذا أراد أن + +111 +00:16:07,380 --> 00:16:18,000 +يوكل غيرهله أن يختار من يشاء شريطة أن يكون الذي + +112 +00:16:18,000 --> 00:16:25,940 +يختاره ثقة أمينة فهل + +113 +00:16:25,940 --> 00:16:34,140 +يجوز هذا هناك وجهان عند الشافعية أحدهما الجواز + +114 +00:16:34,140 --> 00:16:45,090 +يجوز اعتبارا بعموم التفويضوالثاني لا يجوز للوكيل + +115 +00:16:45,090 --> 00:16:55,870 +أن يوكل غيره لأن ظاهر التفويض ينصرف إلى فعله، لا + +116 +00:16:55,870 --> 00:17:04,430 +إلى فعل غيره وقال + +117 +00:17:04,430 --> 00:17:06,590 +النووي رحمه الله + +118 +00:17:12,660 --> 00:17:23,820 +فصل قال بيع لشخص معين أو في زمن أو مكان معين تعينا + +119 +00:17:23,820 --> 00:17:26,860 +وفي + +120 +00:17:26,860 --> 00:17:38,760 +المكان وجه إذا لم يتعلق به غرض مرة أخرىقال أي + +121 +00:17:38,760 --> 00:17:50,960 +الموكل لوكيله بيع لشخص معين أو في زمن أو مكان معين + +122 +00:17:50,960 --> 00:18:00,860 +تعين وفي المكان وجه إذا لم يتعلق به غرض + +123 +00:18:13,870 --> 00:18:21,550 +بيان هذا أخوات الكريمات إذا + +124 +00:18:21,550 --> 00:18:30,550 +قال الموكل لوكيله بيع + +125 +00:18:30,550 --> 00:18:32,270 +لشخص معين + +126 +00:18:42,740 --> 00:18:49,480 +لزم هذا الوكيل ولا + +127 +00:18:49,480 --> 00:18:58,200 +يجوز أن يبيع لغيره اتفاقا + +128 +00:18:58,200 --> 00:19:07,500 +عند الشافعية وكذا + +129 +00:19:10,920 --> 00:19:15,980 +إذا قال له بيع + +130 +00:19:15,980 --> 00:19:22,280 +في زمن معين أو + +131 +00:19:22,280 --> 00:19:34,340 +وكلتك ببيع هذه البضائع من التمور والأغذية في شهر + +132 +00:19:34,340 --> 00:19:35,260 +رمضان + +133 +00:19:41,790 --> 00:19:49,870 +لزمه ذلك و + +134 +00:19:49,870 --> 00:19:55,510 +لو قال له وكلتك + +135 +00:19:55,510 --> 00:20:06,470 +أن تبيع بضائعي هذا في + +136 +00:20:06,470 --> 00:20:08,190 +المكان الفلاني + +137 +00:20:14,720 --> 00:20:27,320 +فينظروا فإن كان تحديد المكان له وجه وغرضه + +138 +00:20:27,320 --> 00:20:41,820 +من التحديد صحيح كما لو كان المكان سوقا او مجمعا + +139 +00:20:45,230 --> 00:20:54,830 +سكنيا فيه خلق كثير وكان + +140 +00:20:54,830 --> 00:21:01,370 +مظنة أن تروج البضاعة والتجارة فيه + +141 +00:21:10,200 --> 00:21:19,840 +وجب على الوكيل الالتزام والوفاء وإذا + +142 +00:21:19,840 --> 00:21:29,440 +لم يكن في تحديد المكان غرض ولم + +143 +00:21:29,440 --> 00:21:36,560 +يكن في مصلحة التجارة ونمائها + +144 +00:21:47,930 --> 00:21:54,790 +فلا يلزم الوكيل الوفاء بذلك جاء + +145 +00:22:10,420 --> 00:22:16,380 +في الحاو الكبير ومغني المحتاج إن قال بيعه في سوق + +146 +00:22:16,380 --> 00:22:26,200 +كذا أو في مكان كذا ولم يصرح بالنهي عما سواه ففي + +147 +00:22:26,200 --> 00:22:35,960 +لزوم اشتراطه وجهان أحدهما + +148 +00:22:37,170 --> 00:22:44,830 +أنه شرط لازم لا يجوز للوكيل أن يبيعه في غيره + +149 +00:22:44,830 --> 00:22:50,930 +والوجه + +150 +00:22:50,930 --> 00:23:05,330 +الثاني أنه شرط غير لازم لفساد الغرض المقصود به أما + +151 +00:23:05,330 --> 00:23:05,950 +إذا + +152 +00:23:10,190 --> 00:23:18,470 +أذن الموكل لوكيله ببيعه في مكان بعينه + +153 +00:23:18,470 --> 00:23:26,150 +فعلى + +154 +00:23:26,150 --> 00:23:34,790 +ما ذكرنا إذا كان للتحديد غرض فالشرط لازم + +155 +00:23:41,920 --> 00:23:49,260 +فإن تجاوز الوكيل بطل البيع وإذا + +156 +00:23:49,260 --> 00:23:52,440 +سلم المبيع فهو ضامن لها + +157 +00:24:07,820 --> 00:24:27,940 +وإذا لم يكن تحديد المكان لغرض فلا + +158 +00:24:27,940 --> 00:24:37,060 +يلزموا لأنه مناهض لمصلحة التجارة كما أسلفنا + +159 +00:24:45,760 --> 00:24:54,680 +قال النووي رحمه الله وإن قال بيع + +160 +00:24:54,680 --> 00:25:04,100 +بمئة لم يبيع بأقل وله + +161 +00:25:04,100 --> 00:25:08,280 +أن يزيد إلا + +162 +00:25:08,280 --> 00:25:14,680 +أن يصرح بالنهي + +163 +00:25:20,390 --> 00:25:33,370 +وبيانه إن قال الموكل لوكيله بيع هذه السلعة بمائة + +164 +00:25:33,370 --> 00:25:40,170 +دينار لم + +165 +00:25:40,170 --> 00:25:48,990 +يجز له أن يبيعها بأقل ولو كان الأقل يسيرا + +166 +00:25:55,200 --> 00:26:04,580 +ولا بغير الثمن أو بغير جنس الثمن الذي حدده وهو + +167 +00:26:04,580 --> 00:26:08,380 +الدينار لأنه + +168 +00:26:08,380 --> 00:26:10,420 +مخالف للإذن + +169 +00:26:23,620 --> 00:26:31,020 +الصورة الثانية لو أنه قال بيع هذه السلعة بمائة + +170 +00:26:31,020 --> 00:26:36,120 +فباعها + +171 +00:26:36,120 --> 00:26:45,700 +بأكثر من ذلك ولم + +172 +00:26:45,700 --> 00:26:50,620 +يصرح له الموكل + +173 +00:26:52,510 --> 00:26:59,890 +بالنهي عن البيع بزيادة صح + +174 +00:26:59,890 --> 00:27:05,190 +البيع لحديث + +175 +00:27:05,190 --> 00:27:14,390 +عروة البارقي رضي الله عنه فإن النبي صلى الله عليه + +176 +00:27:14,390 --> 00:27:25,650 +وسلم أعطاه ديناراوقال اشتري به أضحية فأتى + +177 +00:27:25,650 --> 00:27:36,150 +السوق فاشترى به شاتين ثم باع إحداهما بدينار وأتى + +178 +00:27:36,150 --> 00:27:41,330 +النبي صلى الله عليه وسلم بشات ودينار + +179 +00:27:45,020 --> 00:27:53,720 +فاغتبط النبي صلى الله عليه وسلم بذلك + +180 +00:27:53,720 --> 00:28:04,680 +ودعا له بالبركة فكان لو باع ترابا لربح فيه من + +181 +00:28:04,680 --> 00:28:12,600 +فوائد الحديث صحة + +182 +00:28:14,920 --> 00:28:22,140 +تصرف الوكيلي بالأغبط + +183 +00:28:22,140 --> 00:28:25,700 +للتجارة + +184 +00:28:25,700 --> 00:28:29,620 +ما + +185 +00:28:29,620 --> 00:28:34,080 +لم ينهو + +186 +00:28:34,080 --> 00:28:36,000 +الموكل عن ذلك + +187 +00:28:47,760 --> 00:28:57,120 +ولو قال الموكل لوكيله + +188 +00:28:57,120 --> 00:29:03,800 +بيع بألف درهم فباع + +189 +00:29:03,800 --> 00:29:16,020 +بألف دينار لم يصحى قالوا + +190 +00:29:17,460 --> 00:29:24,880 +لأن المأتي به ليس مأمورا به فضلا + +191 +00:29:24,880 --> 00:29:35,600 +عن أنه غرر في حق من يشتري إذ الفرق بين الدراهم + +192 +00:29:35,600 --> 00:29:38,980 +والدنانير كبير + +193 +00:30:02,380 --> 00:30:07,460 +ولو قال لا تبيع أو لا تشتري بأكثر من مائة مثلا + +194 +00:30:07,460 --> 00:30:15,840 +فاشترها + +195 +00:30:15,840 --> 00:30:25,440 +أو باع بثمن المثل وهو مائة أو دونها لا + +196 +00:30:25,440 --> 00:30:31,160 +أكثر منها جاز ذلك لإتيانه بما + +197 +00:30:33,820 --> 00:30:40,340 +أمر به و + +198 +00:30:40,340 --> 00:30:48,520 +قال النووي رحمه الله و + +199 +00:30:48,520 --> 00:30:57,280 +لو قال اشتري بهذا الدينار شاتا ووصفها + +200 +00:30:57,280 --> 00:31:02,800 +فاشترى الوكيل به شاتين بالصفة + +201 +00:31:07,820 --> 00:31:17,140 +فإن لم تساوي واحدة دينارا لم يصح الشراء للموكل وإن + +202 +00:31:17,140 --> 00:31:24,980 +ساوته كل واحدة فالأظهر الصحة وحصول + +203 +00:31:24,980 --> 00:31:31,840 +الملك فيهما للموكل بيان + +204 +00:31:31,840 --> 00:31:43,650 +.. فضل يا بنتي بيانه لو قالالموكل لوكيله اشتري + +205 +00:31:43,650 --> 00:31:50,910 +بهذا الدينار شاتا سمينة + +206 +00:31:50,910 --> 00:31:59,430 +شامية فاشتر + +207 +00:31:59,430 --> 00:32:05,710 +الوكيل بالدينار شاتين بالصفة + +208 +00:32:12,320 --> 00:32:24,460 +المشروطة فينظروا فإن لم تساوي فإن لم تساوي واحدة + +209 +00:32:24,460 --> 00:32:28,500 +منهما دينارا لم يصح الشراء + +210 +00:32:30,780 --> 00:32:39,320 +لم يصح الشراء للموكل ويصح للوكيل يعني يقع العقد + +211 +00:32:39,320 --> 00:32:43,880 +لحساب + +212 +00:32:43,880 --> 00:32:56,120 +الوكيل لا لحساب الموكل بسبب المخالفة اما + +213 +00:32:56,120 --> 00:32:59,140 +اذا ساوت كل شات + +214 +00:33:02,780 --> 00:33:12,580 +دينارا صح وكان البيع لحساب + +215 +00:33:12,580 --> 00:33:19,500 +الموكل وكذا + +216 +00:33:19,500 --> 00:33:30,380 +إذا ساوت كل شات دينارا وزيادة صح ذلك وكان العقد + +217 +00:33:46,110 --> 00:33:55,590 +للموكّل بذليل حديث عروة رضي الله عنه ولحصول الغرض + +218 +00:33:55,590 --> 00:34:01,610 +من + +219 +00:34:01,610 --> 00:34:04,950 +الوكالة على تمام وكمال + +220 +00:34:14,480 --> 00:34:23,760 +الان لو قال الموكل لوكيله خذ هذا الدينار واشتري به + +221 +00:34:23,760 --> 00:34:29,040 +شاتا شامية + +222 +00:34:29,040 --> 00:34:39,940 +سمينة فات السوق وكان صاحب خبرة فاستطاع ان يشتري + +223 +00:34:39,940 --> 00:34:41,620 +بالدينار شاتين + +224 +00:34:44,900 --> 00:34:57,480 +فإذا كان كل واحدة منهما أقل من الدينار أقل من + +225 +00:34:57,480 --> 00:35:08,460 +الدينار يعني لو أردنا أن نبيع إحداهما أيا كانت فلا + +226 +00:35:08,460 --> 00:35:11,340 +تساوي دينارا + +227 +00:35:13,490 --> 00:35:23,570 +كان العقد .. كان العقد لإيه؟ على اسم الوكيل لا على + +228 +00:35:23,570 --> 00:35:32,570 +إيه؟ لا على الموكل يعني لم يكن ذلك .. لم يكن ذلك + +229 +00:35:34,190 --> 00:35:41,170 +للوكيل الموكل بل لوكيله وسبب ذلك المخالفة واضح + +230 +00:35:41,170 --> 00:35:49,130 +الأمر لكن إذا كانت كل شات تساوي دينارا فيقع العقد + +231 +00:35:49,130 --> 00:35:57,190 +لصالح الموكل فضلا عن أن تساوي كل شات أكثر من دينار + +232 +00:35:57,190 --> 00:36:04,260 +فهذه غبطةودليل الجواز في الصورة الثانية والثالثة + +233 +00:36:04,260 --> 00:36:21,880 +حديث عروة البارقي رضي الله عنه قال + +234 +00:36:21,880 --> 00:36:36,640 +النووي رحمه اللهولو أمره بالشراء بمعين فاشترع + +235 +00:36:36,640 --> 00:36:48,480 +في الذمة لم يقع للموكل وكذا عكسه في الأصحى بيانه + +236 +00:36:48,480 --> 00:36:53,600 +لو أمر الموكل وكيله بالشراء + +237 +00:36:57,100 --> 00:37:03,820 +بعين ماله بعين ماله أعطاه مثلا مئة درهم وقال اشتري + +238 +00:37:03,820 --> 00:37:19,420 +بيها فراح فاشترا فاشترا سلعة بأجل في الذمة بأجل + +239 +00:37:19,420 --> 00:37:24,220 +في الذمة لم يقع البيع + +240 +00:37:25,570 --> 00:37:40,470 +للموكل لمخالفة الوكيل ما إيه ما وكّل به وكذا + +241 +00:37:40,470 --> 00:37:48,430 +العكس لو أن الموكل قال لوكيله اشتري سلعة + +242 +00:37:52,390 --> 00:38:08,630 +بثمن مؤجل في الذمة فخالف فاشتراها بثمن حال لم يقع + +243 +00:38:08,630 --> 00:38:14,690 +الشراء للموكل في الأصحى للمخالفة + +244 +00:38:20,600 --> 00:38:33,820 +والثاني يقع له لأنه زاد خيرا حيث لم يلزم ذمته شيئا + +245 +00:38:33,820 --> 00:38:40,520 +صورة + +246 +00:38:40,520 --> 00:38:47,620 +جديدة و لو دفع إليه شيئا من المال و قال اشتريبه + +247 +00:38:47,620 --> 00:38:56,040 +كذا يعني اشتري به شاتا ولم + +248 +00:38:56,040 --> 00:39:11,260 +ولم يقيده بإيه بثمن مؤجل أو ثمن معين حال تخير + +249 +00:39:11,260 --> 00:39:13,900 +الوكيل بين الشرائع + +250 +00:39:15,730 --> 00:39:25,750 +بعين الثمن أو بثمن مؤجل في الذمة بارك الله فيكن + +251 +00:39:25,750 --> 00:39:28,090 +وجزاكن الله خيرا + diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/5g_TNSFUcb8.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/5g_TNSFUcb8.srt new file mode 100644 index 0000000000000000000000000000000000000000..1dba0be14febd6f3287d4f959751eae2308798f5 --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/5g_TNSFUcb8.srt @@ -0,0 +1,923 @@ +1 +00:00:20,060 --> 00:00:25,840 +بسم الله الرحمن الرحيم والحمد لله رب العالمين + +2 +00:00:25,840 --> 00:00:31,180 +والصلاة والسلام على رسول الله الأمين وعلى آله + +3 +00:00:31,180 --> 00:00:37,900 +وأصحابه ومن تبعهم بإحسان إلى يوم الدين وبعد، متابعة + +4 +00:00:37,900 --> 00:00:42,980 +الحديث عن أحكام الصلح، قال الإمام النووي رحمه الله + +5 +00:00:42,980 --> 00:00:52,810 +والجدار بين المالكين قد يختص به أحدهما وقد يشتركان + +6 +00:00:52,810 --> 00:01:01,270 +فيه، فالمختص ليس للآخر وضع الجذوع عليه في الجديد + +7 +00:01:01,270 --> 00:01:08,310 +ولا يجبر المالك بيان + +8 +00:01:08,310 --> 00:01:16,730 +هذا الجدار إذا كان بين اثنين + +9 +00:01:20,830 --> 00:01:31,730 +كل واحد منهم له دار وبين داريهما جدار، فينظروا + +10 +00:01:31,730 --> 00:01:43,090 +فإن تولى واحد منهم بناء الجدار ولم يشارك فيه الآخر + +11 +00:01:43,090 --> 00:01:46,510 +فهذا + +12 +00:01:47,810 --> 00:01:57,690 +هذا الذي تولى بناء الجدار من حقه أن يمنع الآخر من + +13 +00:01:57,690 --> 00:02:03,730 +الانتفاع بالجدار، كأن يضع جذوعًا عليه أو أن يبني عليه + +14 +00:02:03,730 --> 00:02:07,790 +ولا + +15 +00:02:07,790 --> 00:02:20,610 +يملك ... ولا يملك الثاني أن يجبر صاحب الجدار على أن + +16 +00:02:20,610 --> 00:02:27,810 +يأذن له أن يضع الجذوع على رأس الجدار أو أن يبني + +17 +00:02:27,810 --> 00:02:32,270 +عليه وهذا + +18 +00:02:32,270 --> 00:02:41,250 +لا يعني أنه لو أذن صاحب الجدار له بذلك ألا يجوز؟ بلى + +19 +00:02:41,250 --> 00:02:50,670 +فإنه يجوز له مع الإذن أن ينتفع من الجدار، الصورة + +20 +00:02:50,670 --> 00:03:00,270 +الثانية، لو أنهما اشتركا في الجدار، لو أنهما اشتركا + +21 +00:03:00,270 --> 00:03:06,230 +في الجدار، فإن لكل واحد منهما + +22 +00:03:09,340 --> 00:03:18,220 +الانتفاع بهذا الجدار ووضع الجذوع عليه ويمكن له أن + +23 +00:03:18,220 --> 00:03:24,360 +يبني عليه أيضًا، ثم + +24 +00:03:24,360 --> 00:03:34,900 +قال الإمام النووي رحمه الله: فلو رضي بلا عوض فهو + +25 +00:03:34,900 --> 00:03:44,670 +إعارة وله الرجوع قبل البناء عليه، وكذا بعده في الأصح + +26 +00:03:44,670 --> 00:03:55,590 +وفائدة الرجوع تخييره بين أن يبقيه بأجرة أو + +27 +00:04:03,940 --> 00:04:15,480 +يخلع جذوعه ويغرم أرش نقصِه، وقيل فائدته طلب الأجرة + +28 +00:04:15,480 --> 00:04:23,120 +فقط، ولو راضي فوضع الجذوع والبناء عليها بعوض + +29 +00:04:28,970 --> 00:04:39,430 +فإن أجر رأس الجدار للبناء فهو إجارة، بيان هذا صاحب + +30 +00:04:39,430 --> 00:04:46,030 +الجدار الذي انفرض في بنائه، صاحب الجدار الذي انفرض + +31 +00:04:46,030 --> 00:04:54,640 +في بنائه والجدار حاجز بينه وبين جاره، لو أن جاره هذا + +32 +00:04:54,640 --> 00:05:02,220 +استأذنه في أن يستعمل الجدار، في أن يستعمل الجدار + +33 +00:05:02,220 --> 00:05:08,180 +فقال + +34 +00:05:08,180 --> 00:05:14,020 +إذا لي أن أضع جذوعًا على رأس هذا الجدار، أيها الجار + +35 +00:05:14,020 --> 00:05:23,620 +الكريم، أو أن أضع على رأسه بعض الحجارة أو اللبن، فأذن + +36 +00:05:23,620 --> 00:05:33,700 +له من غير أن يأخذ منه عوضًا، يا ترى هذا الإذن + +37 +00:05:33,700 --> 00:05:42,360 +المجاني لو أردنا أن نلحقه بالعقود بأي عقد نلحقه + +38 +00:05:42,360 --> 00:05:51,790 +بالبيع أو الإجارة أو الإعارة... الإعارة، وذلك أن + +39 +00:05:51,790 --> 00:05:58,730 +الإعارة عقد مجاني من عقود الإرفاق، واضح الأمر؟ + +40 +00:05:58,730 --> 00:06:09,050 +الإنسان المعير يدفع متاعه لمن يحتاجه كي ينتفع منه + +41 +00:06:09,050 --> 00:06:18,570 +مدة ثم إما أن يطلبه صاحبه أو أن يستغني المستعير عنه + +42 +00:06:18,570 --> 00:06:26,970 +فيرده إلى صاحبه، أليس كذلك؟ والإذن + +43 +00:06:26,970 --> 00:06:34,090 +باستعمال الجدار لهذا الذي يحتاجه من الجيران، من غير + +44 +00:06:34,090 --> 00:06:41,470 +أن نأخذ منه عوضًا، عوضًا فإن تصرفنا هذا يعني ألصقه + +45 +00:06:41,470 --> 00:06:45,530 +بإيه؟ بعقد الإعارة، طيب + +46 +00:06:48,690 --> 00:06:59,370 +إذا أذننا له بالانتفاع بجدارنا، وقلنا بأن فعلنا هذا + +47 +00:06:59,370 --> 00:07:07,530 +يكيف تكييف الإعارة، فهل يجوز لنا أن نتراجع قبل أن + +48 +00:07:07,530 --> 00:07:14,370 +يستعمله هذا الجار؟ قالوا: نعم، وهل يجوز لنا أن نرجع + +49 +00:07:14,370 --> 00:07:22,010 +بعد أن يستعمله؟ قالوا: أيضًا نعم، طيب، إذا رجعنا بعد أن + +50 +00:07:22,010 --> 00:07:28,350 +يستعمله، وكان الرجل قد وضع جذوعه أو بنى على رأسه + +51 +00:07:28,350 --> 00:07:37,190 +بعض اللبن، ومعلوم أن الحجارة قبل بنائها فإنها صحيحة + +52 +00:07:37,190 --> 00:07:47,800 +كاملة، لكن بعد بنائها ثم هدمها فإنه يعتورها النقص + +53 +00:07:47,800 --> 00:07:54,420 +والعطب، ولو من بعض أجزائها، ليس كذلك؟ فلو أننا + +54 +00:07:54,420 --> 00:08:01,980 +هدمنا هذه الجدارة، الحجارة أو نزعنا هذه الجذوع + +55 +00:08:01,980 --> 00:08:14,640 +فتضررت الجذوع وتكسرت بعض الحجارة، فعلى من يترا يعني + +56 +00:08:14,640 --> 00:08:19,460 +ضمان ذلك؟ قالوا: + +57 +00:08:19,460 --> 00:08:27,480 +ضمان ذلك وأرشه على صاحب الجدار، ضمان ذلك وأرشه على + +58 +00:08:27,480 --> 00:08:37,740 +صاحب الجدار، الآن صورة أخرى، رجل لا يحب أن يجود + +59 +00:08:37,740 --> 00:08:46,530 +بالمجان، ويحب أن يلتزم المشاحة بينه وبين جاره، جدار + +60 +00:08:46,530 --> 00:08:49,990 +و + +61 +00:08:49,990 --> 00:08:57,570 +هذا الجدار هو ملك له، هو الذي انفرض في بنائه، فبدأ + +62 +00:08:57,570 --> 00:09:06,710 +لجاره أن يعني ينتفع من هذا الجدار، فجاء له فاستأذنه + +63 +00:09:06,710 --> 00:09:13,390 +أن يجعل على رأسه جذوعًا أو أن يبني عليه، على رأسه + +64 +00:09:13,390 --> 00:09:21,610 +بعض اللبن، بعض الحجارة، فإيه؟ فأبى عليه، فقال + +65 +00:09:21,610 --> 00:09:26,410 +له: أصالحك على، أصالحك + +66 +00:09:26,410 --> 00:09:34,800 +على عوض، يعني أعطيك مقابل ذلك مائتي دينار أردني، فقال + +67 +00:09:34,800 --> 00:09:43,940 +الرجل: قبلته، هذا التصرف بما نلحقه من العقود، بالبيع + +68 +00:09:43,940 --> 00:09:51,960 +أم بالإجارة؟ بالإجارة، نلحقه بالإجارة، ثم بعدها + +69 +00:09:51,960 --> 00:10:03,260 +قال: ولو رضي بوضع الجذوع والبناء عليها بعوض، فإن + +70 +00:10:03,260 --> 00:10:10,560 +أجر رأس الجدار للبناء فهو إيه؟ فهو إجارة، ويجوز ذلك + +71 +00:10:10,560 --> 00:10:18,220 +بلا خلاف، كسائر الأعيان التي تؤجر للمنافع، ولا + +72 +00:10:18,220 --> 00:10:23,900 +يشترط فيها بيان المدة في الأصح، يعني هذه الإجارة + +73 +00:10:23,900 --> 00:10:29,760 +خاصة، أو هذه الإجارة + +74 +00:10:32,350 --> 00:10:42,910 +يؤذنوا فيها بعدم ذكر الأجل، معلوم أن الأجل في عقود + +75 +00:10:42,910 --> 00:10:50,930 +الإجارة شرط صحة، فمن يريد أن يستأجر بيتًا أو سيارة + +76 +00:10:50,930 --> 00:10:55,830 +أو متاعًا، لو لم يذكر الأجل لم يصح العقد + +77 +00:10:59,420 --> 00:11:08,140 +إجارة ... إجارة منافع الجدار بيني وبين جاري، فهذه ... + +78 +00:11:08,140 --> 00:11:17,000 +هذا نوع من العقود العرف، أضاف شيئًا، العرف ساهم في + +79 +00:11:17,000 --> 00:11:25,200 +تقرير شيء، ومعلوم أن العرف الذي لم يناهضه دليل من + +80 +00:11:25,200 --> 00:11:30,800 +الكتاب أو السنة أو الإجماع أو القياس فإنه عرف + +81 +00:11:30,800 --> 00:11:36,820 +معتبر، أليس كذلك؟ وقد عده العلماء مصدرًا من مصادر + +82 +00:11:36,820 --> 00:11:45,240 +التشريع، آه في تقويمي وتحديدي وتقديري الأحكام + +83 +00:11:45,240 --> 00:11:52,320 +الشرعية، وبعضهم على قلة يعتبره مصدرًا مستقلًا في بناء + +84 +00:11:52,320 --> 00:11:59,460 +بعض الأحكام الشرعية، فالعرف ساهم هنا بأن العقد يصح + +85 +00:11:59,460 --> 00:12:03,580 +بأجل + +86 +00:12:03,580 --> 00:12:18,280 +معين، ويصح بأجل مفتوح، يعني لو أن صاحب الجدار أجره + +87 +00:12:18,280 --> 00:12:24,530 +لجاره دون أن يذكر أجلًا، صح العقد، وعندئذ تكون + +88 +00:12:24,530 --> 00:12:33,150 +الإجارة مؤبدة، يعني مفتوحة، دائمة ومستمرة، قالوا + +89 +00:12:33,150 --> 00:12:45,870 +قياسًا على من يستأجر أرضًا للقبر، على من يستأجر أرضًا + +90 +00:12:45,870 --> 00:12:54,990 +للقبر، هذا الموضع الذي استأجره للقبر، هل هو قادر + +91 +00:12:54,990 --> 00:13:03,170 +لأن يكون لأجل يعني مؤقتًا أبدًا؟ فإن العرف مضى على أن + +92 +00:13:03,170 --> 00:13:14,630 +هذا النوع من الإجارة على أجل، على أجل مفتوح، الآن + +93 +00:13:17,330 --> 00:13:25,490 +قال الإمام النووي رحمه الله: فإن أراد إعارة + +94 +00:13:25,490 --> 00:13:30,550 +منهدم بآلة + +95 +00:13:30,550 --> 00:13:40,930 +لنفسِه لم + +96 +00:13:40,930 --> 00:13:46,690 +يمنع ويكون المعار ملكه + +97 +00:13:47,720 --> 00:13:56,960 +يضع عليه ما شاء وينقضه إذا شاء، ولو قال الآخر: لا + +98 +00:13:56,960 --> 00:14:08,320 +تنقضه وأغرم لك حصتي، له لم يلزم إجابته + +99 +00:14:09,220 --> 00:14:16,560 +وإن أراد إعانته، وإن أراد إعارته بنقضه المشترك + +100 +00:14:16,560 --> 00:14:21,500 +فللآخر منعه ولو + +101 +00:14:21,500 --> 00:14:31,100 +تعاونَا على إعادته بعد نقضه عاد مشتركًا كما كان، ولو + +102 +00:14:31,100 --> 00:14:40,260 +انفرض أحدهما وشرط له الآخر زيادة، جاز، وكانت في + +103 +00:14:40,260 --> 00:14:51,700 +مقابلة عمله في نصيب الآخر، طيب، بيانوا هذا قوله رحمه + +104 +00:14:51,700 --> 00:14:58,120 +الله، فإن أراد إعارة، مفهوم + +105 +00:14:58,120 --> 00:15:10,340 +بآلة لنفسِه لم يمنع، لو أراد إعادة منهدم بآلة نفسِه لم + +106 +00:15:10,340 --> 00:15:20,280 +يمنع، الآن جدار مشترك بين اثنين، جدار مشترك بين + +107 +00:15:20,280 --> 00:15:24,520 +اثنين، كل + +108 +00:15:24,520 --> 00:15:35,440 +منهما قد ساهم في بنائه، مع شدة الأمطار أو قوة الرياح + +109 +00:15:35,440 --> 00:15:47,480 +أو حصول قصف لا قدر الله، انهدم الجدار، انهدم الجدار + +110 +00:15:47,480 --> 00:15:53,000 +يعني لم ينهدم بتقصير واحد منهما، إنما انهدم بآفة + +111 +00:15:53,000 --> 00:15:59,540 +سماوية، فانشرح + +112 +00:15:59,540 --> 00:16:08,360 +أحدهما في بنائه ولم ينشرح الآخر، فاستقل + +113 +00:16:08,360 --> 00:16:15,760 +أحدهما في بناء الجدار، هل يجوز للآخر أن يمنعه؟ + +114 +00:16:15,760 --> 00:16:26,220 +أجيبنني، لا يجوز للآخر أن يمنعه ويكون الجدار هنا + +115 +00:16:26,220 --> 00:16:30,160 +ملكا لمن أعاد بناءه + +116 +00:16:32,640 --> 00:16:45,440 +يجوز له أن يضع عليه ما شاء وأن ينقضه متى شاء، ولو + +117 +00:16:45,440 --> 00:16:53,800 +جاء الآخر، أو لو كان هذا الذي أعاد بناءه أراد أن + +118 +00:16:53,800 --> 00:16:58,480 +ينقضه، فجاء الآخر فقال: لا تنقضه + +119 +00:17:00,820 --> 00:17:10,100 +وأغرم لك حصتي، له، فهل + +120 +00:17:10,100 --> 00:17:17,180 +يلزم من بناه أن يستجيب؟ لا يلزم من بناه أن يستجيب + +121 +00:17:17,180 --> 00:17:27,520 +فهو مخير إن شاء استجاب وإن شاء نضى في هدم جداره + +122 +00:17:27,520 --> 00:17:42,480 +الذي بناه، وإن أراد إعارته بنقضه + +123 +00:17:42,480 --> 00:17:49,580 +المشترك فللآخر منعه + +124 +00:17:49,580 --> 00:17:54,060 +الآن، لو هذا + +125 +00:18:02,540 --> 00:18:12,060 +الجدار، لو أنهم أعاداه، عفواً، معلش، أنا نسيت شوافتي + +126 +00:18:12,060 --> 00:18:18,620 +الندارة، ولذلك أجد صعوبة في القراءة، الآن لو أنهما + +127 +00:18:18,620 --> 00:18:28,720 +تراضيا في إعادة الجدار، لو أراد واحد منهم إعادة + +128 +00:18:28,720 --> 00:18:41,740 +الجدار بعد أن قضاه معًا، بعد أن قضاه معًا، قال للشريك + +129 +00:18:41,740 --> 00:18:49,600 +الآخر: منع هذا من الانفراد في بنائه، الصورة الأخيرة + +130 +00:18:49,600 --> 00:18:53,780 +لو تعاون على إعادته + +131 +00:18:58,410 --> 00:19:06,070 +بنقضه، أعاد مشتركًا كما كان، يعني كان بينهما جدار + +132 +00:19:06,070 --> 00:19:21,010 +فنَقَضَهُ معًا، ثم أعاداه معًا، ثم أعاداه معًا، وأراد + +133 +00:19:21,010 --> 00:19:27,770 +أحدهما بعد ذلك أن ينقضه فليس له ذلك + +134 +00:19:32,950 --> 00:19:42,550 +وإن بقي ... وإن بقي ... بقي مشتركًا بينهما، ولو انفرض + +135 +00:19:42,550 --> 00:19:50,890 +أحدهما في بنائه، ولو انفرض أحدهما في بنائه وشرط له + +136 +00:19:50,890 --> 00:19:59,600 +الآخر زيادة، يعني قال: يا أخي أنت بنيت الجدارة وحدك، و + +137 +00:19:59,600 --> 00:20:07,560 +أنا يعني شغلني شاغل من أن يعني أساهم بعمل يدي أو + +138 +00:20:07,560 --> 00:20:16,260 +بآلتي، ولكنّي أريد أن أنصفك، فأنت لك قدر زائد من + +139 +00:20:16,260 --> 00:20:24,290 +الجدار عن القدر الذي أملك فيه، فأنت لك ثلاثة ولي منه + +140 +00:20:24,290 --> 00:20:34,050 +ثلث واحد، جاز هذا ... جاز هذا، وذلك أن القدرة + +141 +00:20:34,050 --> 00:20:44,110 +الزائدة كان في مقابلة عمل من تولى بناءه بعدها قال + +142 +00:20:44,110 --> 00:20:52,410 +الإمام النووي رحمه الله لو تنازع جدارا بين ملكيهما + +143 +00:20:52,410 --> 00:20:55,630 +كما + +144 +00:20:55,630 --> 00:21:03,970 +لو حصلت خصومة في جدار بين دارين تنازعه المالكان + +145 +00:21:03,970 --> 00:21:14,290 +وقال كل واحد منهما هو ليه دونك ولا بيّنة لأحدهما + +146 +00:21:17,470 --> 00:21:30,690 +تثبت دعواه فلا يخلق حال الجدار من قسمين الأول أن + +147 +00:21:30,690 --> 00:21:36,470 +اتصل ببنيان أحدهما أو + +148 +00:21:36,470 --> 00:21:43,670 +ببناء أحدهما غير + +149 +00:21:43,670 --> 00:21:46,710 +أنهم اشتركاء في إنشائه + +150 +00:21:48,990 --> 00:21:55,210 +بحيث يعلموا أنه ما بنياه + +151 +00:21:55,210 --> 00:22:07,550 +معا كان لكل واحد منهم بعض الحجارة أو اللبنات في + +152 +00:22:07,550 --> 00:22:17,070 +نصيب الآخر فله أي لصاحب + +153 +00:22:17,070 --> 00:22:17,710 +اليد + +154 +00:22:20,650 --> 00:22:26,830 +ملكية الجدار مع + +155 +00:22:26,830 --> 00:22:38,710 +يمينه إلا إن تقدم ببيّنة تثبت ملكه في الجدار + +156 +00:22:38,710 --> 00:22:48,320 +والثاني بأن يكون الجدار منفصلا عن بنائهما أو متصلا + +157 +00:22:48,320 --> 00:22:55,300 +وهو مشترك بينهما أبين الصورة التي قرأتها قراءة + +158 +00:22:55,300 --> 00:23:05,320 +متتعتعة لو أن جدارا بين بيتين + +159 +00:23:05,320 --> 00:23:15,570 +أو دارين واختصم الجاران فيه كل واحد منهما + +160 +00:23:15,570 --> 00:23:23,610 +يدعيه لنفسه أحمد يقول الجدار جداري وقد بنيته بحر + +161 +00:23:23,610 --> 00:23:33,730 +مالي والآخر يقول لا بل أنا الذي بنيته ولا إيه وليس + +162 +00:23:33,730 --> 00:23:42,310 +لك فيه شيء الآن لو كان أحدهما يملك بينة انتهى الأمر + +163 +00:23:42,310 --> 00:23:49,330 +ودفعت الخصومة ويقضى بالجدار له لكن المسألة + +164 +00:23:49,330 --> 00:23:55,850 +المطروحة هنا أنه ليس لواحد منهما بينة لا يملك + +165 +00:23:55,850 --> 00:24:04,730 +أحدهما بينة تثبت ملكيته للجدار تثبت ملكيته للجدار + +166 +00:24:08,400 --> 00:24:16,560 +فإذا كان الأمر كذلك فينظروا + +167 +00:24:16,560 --> 00:24:21,500 +فإن وجدنا الجدار + +168 +00:24:21,500 --> 00:24:32,500 +في ملك أحدهما في قسيمة أحدهما أو ملتصقا يعني في + +169 +00:24:32,500 --> 00:24:42,500 +بنيان أحدهما تعد هذه قرينة على أن من كان الجدار في + +170 +00:24:42,500 --> 00:24:54,060 +قسمته أو جزء من من داره من داره تعد هذه قرينة يعني + +171 +00:24:54,060 --> 00:25:03,260 +تورث طمأنينة بأن الجدار جداره بحكم وضع اليد أليس + +172 +00:25:03,260 --> 00:25:13,120 +كذلك؟ بلى هو كذلك ولذلك يُقضى له فيه ودليل هذا أن + +173 +00:25:13,120 --> 00:25:20,660 +رجلا من اليمن كان قد أقطع أرضا لرجل فقير يا هذا خذ + +174 +00:25:20,660 --> 00:25:30,470 +هذه الأرض استصلحها استصلحها فإني في غنية عنها فمتى + +175 +00:25:30,470 --> 00:25:41,510 +.. متى احتجتها دفعتها ليه؟ قال بارك الله فيك فأخذ + +176 +00:25:41,510 --> 00:25:51,050 +الأرض و استصلاحها و بقي اليماني في غنية مدة طويلة + +177 +00:25:51,050 --> 00:25:59,040 +مات عليها الكبير و كبر عليها الصغير بمعنى ناس ولدوا + +178 +00:25:59,040 --> 00:26:04,840 +كبرهم لا يرون الأرض إلا مع هذا المستصلح ليس المالك + +179 +00:26:06,500 --> 00:26:11,620 +بعد عقود جاء اليمني و قال يا هذا رد إلي أرضي كبر + +180 +00:26:11,620 --> 00:26:17,140 +أولادي و كبر أحفادي فالآن أنا بحاجة فانكرها عليه و + +181 +00:26:17,140 --> 00:26:22,540 +قال ليس لك أرض عندي يا هذا قال أبدا قال والله لأ + +182 +00:26:22,540 --> 00:26:27,320 +خاصم منك عند النبي صلى الله عليه و سلم فقال له + +183 +00:26:27,320 --> 00:26:32,590 +النبي صلى الله عليه و سلم ألك بينة؟ يعني تثبته هل + +184 +00:26:32,590 --> 00:26:38,110 +عندك شاهدان يثبتان أو يشهدان بأنك صاحب الأرض قال + +185 +00:26:38,110 --> 00:26:45,530 +لا قال لا ليس لك إلا يمينه قال إذا يحلف وهو كذوب + +186 +00:26:45,530 --> 00:26:53,810 +قال ليس لك إلا هذا ليس لك إلا هذا ليش؟ لأنه وضع + +187 +00:26:53,810 --> 00:27:00,010 +يده على الحائط على الأرض فقضى له النبي بحكم ماذا؟ + +188 +00:27:00,770 --> 00:27:06,810 +بحكم وضع اليد مع اليمين مع اليمين ثم وعظ النبي صلى + +189 +00:27:06,810 --> 00:27:14,010 +الله عليه وسلم حتى يستظهر يعني الصدق والإخلاص فقال + +190 +00:27:14,010 --> 00:27:21,890 +إنكم تختصمون لدي وإن أحدكم ألحن ألحن بحجته من أخيه + +191 +00:27:21,890 --> 00:27:29,800 +فأقضي له على نحو ما أسمع ومن اقتطعت له من حق أخيه + +192 +00:27:29,800 --> 00:27:37,020 +شيئا فإنما اقتطعت له قطعة من النار والعياذ بالله + +193 +00:27:37,020 --> 00:27:40,780 +طيب + +194 +00:27:40,780 --> 00:27:43,800 +هذا + +195 +00:27:43,800 --> 00:27:49,860 +على الأصح الصورة الثانية بأن يكون الجدار منفصلا عن + +196 +00:27:49,860 --> 00:27:59,540 +بنائهما أو يكون متصلا متصلا في بنائهما معا فلهما + +197 +00:27:59,540 --> 00:28:08,160 +الانتفاع به معا لعدم المرجح لأحدهما ولا يجوز + +198 +00:28:08,160 --> 00:28:17,540 +لأحدهما أن يمنع الآخر من الانتفاع بالجدار فإن أقام + +199 +00:28:17,540 --> 00:28:28,150 +أحدهما بيّنة قضي له بالجدار وإلا بأن + +200 +00:28:28,150 --> 00:28:36,690 +إن عدمت البيّنة بينهما حلفاء فإن حلفاء أو نكلام عن + +201 +00:28:36,690 --> 00:28:46,050 +امتنعا من اليمين جعل الجدار بينهما كذلك وإن حلف + +202 +00:28:46,050 --> 00:28:52,720 +أحدهما ونكل الآخر واحد حلف بالله أن الجدار جداره + +203 +00:28:52,720 --> 00:29:02,160 +والآخر قال أنا ما بحلف قضية له بالجدار يعني أعطي + +204 +00:29:02,160 --> 00:29:11,420 +الجدار لمن حلف ولو كان لأحدهم عليه جذوع فهل + +205 +00:29:12,970 --> 00:29:22,070 +فهل وجود الجذوع على رأسه أمارة ترجح ملكية صاحب + +206 +00:29:22,070 --> 00:29:34,490 +الجذوع للجدار؟ قالوا لا بعدها قال والسقف بين علوه + +207 +00:29:34,490 --> 00:29:40,970 +وسفله غيره كجدار بين ملكين + +208 +00:29:44,280 --> 00:29:54,020 +فينظروا أ يمكن إحداثه بعد العلوي فيكون في يدهما أو + +209 +00:29:54,020 --> 00:30:01,940 +لا فيكون لصاحب السفل تأملنا + +210 +00:30:01,940 --> 00:30:10,160 +الآن هذا جدار هذا جدار مرتفع + +211 +00:30:11,180 --> 00:30:23,060 +مرتفع عالي وهذا قاسم وهذا قاسم وهناك + +212 +00:30:23,060 --> 00:30:32,780 +.. وهناك رجلان رجل يسكن السقف السفلى ورجل يسكن + +213 +00:30:32,780 --> 00:30:39,780 +السقيفة العليا اختصما في هذا الجدار الذي هو سقف + +214 +00:30:39,780 --> 00:30:51,540 +لإيه؟ للأسفل وأرض للأعلى فكل واحد يقول هذا .. هذا + +215 +00:30:51,540 --> 00:30:59,340 +القاسم ليه فالقضاء + +216 +00:30:59,340 --> 00:31:08,510 +ينظره فإن كان أحدهم يملك بينة انتهى الأمر وإذا لم + +217 +00:31:08,510 --> 00:31:19,670 +يملك بينة ينظره فإن كان هذا القاسم مما يمكن حصوله + +218 +00:31:19,670 --> 00:31:28,620 +بعد قيام الجدار الرأسي يعني يمكن أن ينقب في الجدار + +219 +00:31:28,620 --> 00:31:38,220 +الرأسي وإيه و يزرع فيه هذا السقف فعند إذن يكون + +220 +00:31:38,220 --> 00:31:46,240 +بينهما يكون سقفا للأسفل و أرضا للأعلى لكن إذا كان + +221 +00:31:46,240 --> 00:31:53,150 +هذا العمودي من الأسمنت المسلح ولا يقدر أحد أن إيه + +222 +00:31:53,150 --> 00:32:01,270 +أن يشرع فيه أو أن ينبت أو يزرع فيه يعني جدار أو + +223 +00:32:01,270 --> 00:32:10,430 +سقف فعند إذن يكون ملكا للأسفل يكون ملكا للأسفل لأنه + +224 +00:32:10,430 --> 00:32:17,910 +قطعا الآن في .. في بيت لم يشترط وإنما بني هل يعقل + +225 +00:32:17,910 --> 00:32:24,070 +.. هل يعقل إذا لم يكن مع الأسفل ولا مع الأعلى يعني + +226 +00:32:24,070 --> 00:32:29,690 +من لم يكن مع الذي يسكن الطابق الأول ولا مع الذي + +227 +00:32:29,690 --> 00:32:33,770 +يسكن الطابق الثاني بين تثبت ملكية أحدهم لهذا + +228 +00:32:33,770 --> 00:32:41,590 +الجدار من الأولى بملكيته؟ الأسفل الأسفل هذا الذي + +229 +00:32:41,590 --> 00:32:48,770 +يظن أنه بني أولا وإيه ثم يعني تابع بناءه واضح + +230 +00:32:48,770 --> 00:32:53,990 +الكلام بهذا نكون قد أتممنا يعني + +231 +00:32:57,230 --> 00:33:01,250 +أحكام الصلحي وبارك الله فيكم diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/5g_TNSFUcb8_raw.json b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/5g_TNSFUcb8_raw.json new file mode 100644 index 0000000000000000000000000000000000000000..d0b62f4f9c1a447503f4bb4f240f72544eaf1809 --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/5g_TNSFUcb8_raw.json @@ -0,0 +1 @@ +{"segments": [{"id": 1, "seek": 2256, "start": 20.06, "end": 22.56, "text": "بسم الله الرحمن الرحيم", "tokens": [3555, 38251, 21984, 34892, 5016, 27842, 34892, 5016, 32640], "avg_logprob": -0.05732421800494194, "compression_ratio": 1.0789473684210527, "no_speech_prob": 5.960464477539063e-08, "words": [{"start": 20.060000000000002, "end": 21.16, "word": "بسم", "probability": 0.80859375}, {"start": 21.16, "end": 21.46, "word": " الله", 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0.90869140625}, {"start": 711.82, "end": 712.32, "word": " بناء", "probability": 0.95947265625}, {"start": 712.32, "end": 712.72, "word": " بعض", "probability": 0.97509765625}, {"start": 712.72, "end": 713.34, "word": " الأحكام", "probability": 0.990966796875}, {"start": 713.34, "end": 714.02, "word": " الشرعية", "probability": 0.9764404296875}], "temperature": 1.0}, {"id": 28, "seek": 74210, "start": 715.38, "end": 742.1, "text": "فالعرف سهم هنا بأن العقد يصح بأجل معين و يصح بأجل مفتوح يعني لو أن صاحب الجدار أجره لجاره دون أن يذكر أجلا صح العقد", "tokens": [5172, 6027, 3615, 28480, 8608, 16095, 34105, 4724, 33456, 18863, 28543, 7251, 9381, 5016, 4724, 10721, 7435, 1211, 20449, 9957, 4032, 7251, 9381, 5016, 4724, 10721, 7435, 1211, 3714, 5172, 2655, 2407, 5016, 37495, 22653, 45164, 14739, 20328, 39319, 3555, 25724, 3215, 9640, 5551, 7435, 2288, 3224, 5296, 7435, 9640, 3224, 11778, 11536, 14739, 7251, 8848, 37983, 5551, 7435, 15040, 20328, 5016, 18863, 28543], "avg_logprob": 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{"start": 729.0, "end": 730.04, "word": " مفتوح", "probability": 0.99775390625}, {"start": 730.04, "end": 730.96, "word": " يعني", "probability": 0.74609375}, {"start": 730.96, "end": 731.4, "word": " لو", "probability": 0.9287109375}, {"start": 731.4, "end": 731.94, "word": " أن", "probability": 0.8798828125}, {"start": 731.94, "end": 734.08, "word": " صاحب", "probability": 0.9654947916666666}, {"start": 734.08, "end": 734.68, "word": " الجدار", "probability": 0.9000651041666666}, {"start": 734.68, "end": 738.28, "word": " أجره", "probability": 0.7667236328125}, {"start": 738.28, "end": 739.1, "word": " لجاره", "probability": 0.994140625}, {"start": 739.1, "end": 740.02, "word": " دون", "probability": 0.98046875}, {"start": 740.02, "end": 740.26, "word": " أن", "probability": 0.92333984375}, {"start": 740.26, "end": 740.74, "word": " يذكر", "probability": 0.96826171875}, {"start": 740.74, "end": 741.2, "word": " أجلا", "probability": 0.9773763020833334}, {"start": 741.2, "end": 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"end": 757.71, "word": " من", "probability": 0.90283203125}, {"start": 757.71, "end": 758.83, "word": " يستأجر", "probability": 0.95654296875}, {"start": 758.83, "end": 760.97, "word": " أرضا", "probability": 0.8279622395833334}, {"start": 760.97, "end": 763.33, "word": " للقبر،", "probability": 0.7503662109375}, {"start": 763.33, "end": 764.29, "word": " على", "probability": 0.89501953125}, {"start": 764.29, "end": 764.57, "word": " من", "probability": 0.98193359375}, {"start": 764.57, "end": 765.39, "word": " يستأجر", "probability": 0.994921875}, {"start": 765.39, "end": 765.87, "word": " أرضا", "probability": 0.95751953125}, {"start": 765.87, "end": 766.49, "word": " للقبر", "probability": 0.9080403645833334}], "temperature": 1.0}, {"id": 30, "seek": 79463, "start": 768.25, "end": 794.63, "text": "فهذا الموضع الذي استأجره للقبري هل هو قادل لأن يكون لأجل يعني مؤقت أبدا فإن العرفة مضى على أن هذا النوع من الإجارة على أجل على أجل مفتوح الآن", "tokens": [5172, 3224, 15730, 9673, 2407, 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"start": 797.33, "end": 826.69, "text": "قال الإمام النووي رحمه الله فإن أراد إعارة منهدم بآلة لنفسه لم يمنع ويكون المعار ملكه", "tokens": [4587, 6027, 33688, 2304, 10943, 28239, 2407, 45865, 12602, 35571, 3224, 21984, 6156, 28814, 1863, 5551, 2288, 18513, 11933, 3615, 9640, 3660, 9154, 3224, 40448, 4724, 148, 95, 37977, 5296, 1863, 36178, 3224, 32767, 7251, 27842, 3615, 4032, 1829, 30544, 9673, 3615, 9640, 3714, 23275, 3224], "avg_logprob": -0.0634557842574221, "compression_ratio": 1.4761904761904763, "no_speech_prob": 0.0, "words": [{"start": 797.33, "end": 797.75, "word": "قال", "probability": 0.978271484375}, {"start": 797.75, "end": 798.37, "word": " الإمام", "probability": 0.9567057291666666}, {"start": 798.37, "end": 799.05, "word": " النووي", "probability": 0.9705403645833334}, {"start": 799.05, "end": 799.65, "word": " رحمه", "probability": 0.9588216145833334}, {"start": 799.65, "end": 800.13, "word": " الله", "probability": 0.97314453125}, {"start": 800.13, "end": 801.41, 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الآخر لا تنقضه وأغرم لك حصتي له لم يلزم إجابته", "tokens": [1829, 11242, 3615, 47356, 19446, 13412, 16606, 4032, 9957, 4587, 11242, 3224, 11933, 15730, 13412, 16606, 35525, 2407, 50239, 6024, 95, 34740, 20193, 6055, 1863, 4587, 11242, 3224, 36725, 17082, 2288, 2304, 5296, 4117, 11331, 9381, 31371, 46740, 32767, 7251, 1211, 11622, 2304, 11933, 7435, 16758, 47395], "avg_logprob": -0.11108398344367743, "compression_ratio": 1.3944954128440368, "no_speech_prob": 5.960464477539063e-08, "words": [{"start": 827.72, "end": 828.32, "word": "يضع", "probability": 0.9197591145833334}, {"start": 828.32, "end": 828.86, "word": " عليه", "probability": 0.8984375}, {"start": 828.86, "end": 829.12, "word": " ما", "probability": 0.91064453125}, {"start": 829.12, "end": 829.56, "word": " شاء", "probability": 0.990966796875}, {"start": 829.56, "end": 831.4, "word": " وينقضه", "probability": 0.93291015625}, {"start": 831.4, "end": 831.8, "word": " إذا", "probability": 0.97021484375}, {"start": 831.8, "end": 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{"start": 1318.75, "end": 1319.77, "word": " لكل", "probability": 0.96923828125}, {"start": 1319.77, "end": 1320.41, "word": " واحد", "probability": 0.99365234375}, {"start": 1320.41, "end": 1321.21, "word": " منهم", "probability": 0.813720703125}, {"start": 1321.21, "end": 1322.09, "word": " بعض", "probability": 0.9169921875}, {"start": 1322.09, "end": 1323.07, "word": " الحجارة", "probability": 0.9898681640625}, {"start": 1323.07, "end": 1323.65, "word": " أو", "probability": 0.6767578125}, {"start": 1323.65, "end": 1324.89, "word": " اللبنات", "probability": 0.823486328125}, {"start": 1324.89, "end": 1327.55, "word": " في", "probability": 0.912109375}, {"start": 1327.55, "end": 1328.27, "word": " نصيب", "probability": 0.9974365234375}, {"start": 1328.27, "end": 1328.95, "word": " الآخر", "probability": 0.947265625}, {"start": 1328.95, "end": 1330.61, "word": " فله", "probability": 0.962646484375}, {"start": 1330.61, "end": 1332.79, "word": " أي", "probability": 0.87451171875}, 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"end": 1415.55, "text": "كل واحد منهما يدعيه لنفسه أحمد يقول الجدار جداري وقد بنيته بحر مالي والآخر يقول لا بل أنا الذي بنيته ولا إيه وليس لك فيه شيء", "tokens": [28820, 36764, 24401, 9154, 3224, 15042, 7251, 3215, 3615, 1829, 3224, 5296, 1863, 36178, 3224, 5551, 35571, 3215, 7251, 39648, 25724, 3215, 9640, 10874, 3215, 9640, 1829, 4032, 28543, 44945, 36081, 3224, 4724, 5016, 2288, 3714, 6027, 1829, 16070, 148, 95, 34740, 7251, 39648, 20193, 4724, 1211, 41850, 43527, 44945, 36081, 3224, 49429, 11933, 1829, 3224, 4032, 20292, 3794, 5296, 4117, 8978, 3224, 44049, 38207], "avg_logprob": -0.11730587109923363, "compression_ratio": 1.6277372262773722, "no_speech_prob": 0.0, "words": [{"start": 1391.43, "end": 1391.81, "word": "كل", "probability": 0.97802734375}, {"start": 1391.81, "end": 1392.35, "word": " واحد", "probability": 0.99462890625}, {"start": 1392.35, "end": 1395.57, "word": " منهما", "probability": 0.7999674479166666}, {"start": 1395.57, "end": 1396.99, "word": " يدعيه", 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تقواها وزكها أنت خير من زكاها + +12 +00:01:29,090 --> 00:01:35,910 +أنت وليها ومولاها نعوذ بك من قلب لا يخشع ومن نفس + +13 +00:01:35,910 --> 00:01:42,330 +لا تشبع ومن عين لا تدمع ومن دعوة لا يستجاب لها + +14 +00:01:43,530 --> 00:01:49,110 +اللهم إننا نسألك إيمانا تخالط به بشاشة قلوبنا + +15 +00:01:49,110 --> 00:01:56,190 +ويقينا صادقة حتى نعلم أنه لن يصيبنا إلا ما كتبته + +16 +00:01:56,190 --> 00:02:03,920 +لنا ورضنا بما قسمته لنا يا أرحم الراحميناللهم إننا + +17 +00:02:03,920 --> 00:02:09,780 +نسألك موجبات رحمتك وعزائم مغفرتك و السلامة من كل + +18 +00:02:09,780 --> 00:02:15,700 +بر و السلامة من كل إثم و الغنيمة من كل بر و الفوز + +19 +00:02:15,700 --> 00:02:23,220 +بالجنة و النجاة من الناراللهم بعلمك الغيب وقدرتك + +20 +00:02:23,220 --> 00:02:29,140 +على الخلق أحينا ما علمت الحياة خيرا لنا وتوفنا إذا + +21 +00:02:29,140 --> 00:02:34,580 +علمت الوفاة خيرا لنا اللهم إنا نسألك خشيتك في + +22 +00:02:34,580 --> 00:02:40,060 +الغيب و الشهادة و نسألك كلمة الحق في الغضب و الرضا + +23 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حجة لنا لا حجة علينا واصرف اللهم عن كل + +35 +00:04:10,310 --> 00:04:18,490 +الشواغل التي تشغلنا وتثنينا عن طلب مرضاتكوالانشغال + +36 +00:04:18,490 --> 00:04:26,630 +بطاعتك وعبادتك اللهم إننا نسألك قلوبا مفعمة بحبك + +37 +00:04:26,630 --> 00:04:36,630 +والصينة رطبة بذكرك وجوارح خاضعة لعظمتك ومنقادة + +38 +00:04:36,630 --> 00:04:42,830 +لطاعتك إنك ولي ذلك والقادر عليه والحمد لله رب + +39 +00:04:42,830 --> 00:04:51,080 +العالمين وصل الله وسلم عظارك على محمدأخوات الكلمات + +40 +00:04:51,080 --> 00:05:00,060 +من أجل النعم + +41 +00:05:00,060 --> 00:05:03,140 +وأفضل + +42 +00:05:03,140 --> 00:05:06,420 +الأزودة + +43 +00:05:06,420 --> 00:05:17,260 +نعمة العلم فإنه الزادو الأنيس والبضاعة الأشرف التي + +44 +00:05:18,680 --> 00:05:27,200 +اختار الله تعالى لها أنبلى خلقه وأشرفهم أطهرهم + +45 +00:05:27,200 --> 00:05:34,260 +أفئدهم وأزكاهم نفوسا وأصفاهم سرائرة وهم الأنبياء + +46 +00:05:34,260 --> 00:05:45,360 +والرسل فإن الله تعالى ما بعثهم بالحسب والنسبأو + +47 +00:05:45,360 --> 00:05:53,040 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قال صلى الله عليه وسلمالناس + +71 +00:08:59,770 --> 00:09:07,150 +معادن كمعادن الذهب والفضة خيرهم في الجاهلية خيرهم + +72 +00:09:07,150 --> 00:09:14,530 +في الإسلام إذا فقهوا وقال صلى الله عليه وسلم خيركم + +73 +00:09:14,530 --> 00:09:24,610 +من تعلم القرآن وعلمه يعني أنفس الناسوأفضلهم معدنا + +74 +00:09:24,610 --> 00:09:34,290 +أولئكم الذين يسرهم الله تعالى ووفقهم لتعلم القرآن + +75 +00:09:34,290 --> 00:09:45,290 +ووفقهم وأعانهم على تعليمه فخير هنا أفعل تفضيل لكن + +76 +00:09:45,290 --> 00:09:54,070 +العرب قد مضت فصاحتهم وبلاغتهميقول قائلهم فلان خير + +77 +00:09:54,070 --> 00:10:02,050 +من فلان ولا يقول فلان أخير من فلان إلا على يعني + +78 +00:10:02,050 --> 00:10:10,890 +لغة شاذة عندهم فقوله خيركم من تعلم القرآن وعلمه أي + +79 +00:10:10,890 --> 00:10:18,430 +أنفسكم وأفضلكم وأشرفكمهو الذي وفّقه الله تعالى + +80 +00:10:18,430 --> 00:10:25,650 +لتعلمي القرآن وتعليمه وقال صلى الله عليه وسلم من + +81 +00:10:25,650 --> 00:10:32,590 +يريد الله به خيرا يفقه في الدين ما الفخر إلا لأهل + +82 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وهناكنقطة لطيفة أن النبي صلى الله + +94 +00:11:59,870 --> 00:12:07,990 +عليه وسلم نعت العالم بالقمر رغم أن الشمس أشد نورا + +95 +00:12:07,990 --> 00:12:17,490 +من القمر أفاد بعض أهل العلم بأن النبي صلى الله + +96 +00:12:17,490 --> 00:12:23,530 +عليه وسلم قد شبهه بالقمر ولم يشبهه بالشمس رغم أن + +97 +00:12:23,530 --> 00:12:25,350 +نورها أشد وأصطع + +98 +00:12:27,710 --> 00:12:39,030 +قال لأن الشمس لها نور نافع ومؤذن لها نور وضياء + +99 +00:12:39,030 --> 00:12:47,410 +نافع ومؤذن ولا كذلك القمر فإن نوره نافع ولا ضرر + +100 +00:12:47,410 --> 00:12:55,990 +فيهوهذا هو العالم هذا العالم المجود المدقق المحسن + +101 +00:12:55,990 --> 00:13:04,290 +المخلص لله سبحانه فإنه بلسم وترياق وإنه سياج سلامة + +102 +00:13:04,290 --> 00:13:14,450 +لأهله وأمته فإنه خير محض لا شر فيه ثم قال وإن أهلا + +103 +00:13:14,450 --> 00:13:22,640 +وإنالعلماء ورثة الأنبياء وإن الأنبياء لم يورثوا + +104 +00:13:22,640 --> 00:13:31,120 +دينارا ولا درهما ولكنهم ورثوا العلم فمن أخذ به أخذ + +105 +00:13:31,120 --> 00:13:41,680 +بحظ وافر ولا أنسى أن أذكربأن طلب العلم أشرف بكثير + +106 +00:13:41,680 --> 00:13:51,860 +كثير من طلب الدنيا ومتاعها فإن طلب الدنيا مشغلة + +107 +00:13:51,860 --> 00:14:04,800 +لكن طلب العلم محمدة فإنه ينفع صاحبه فينفي عنه خبث + +108 +00:14:04,800 --> 00:14:13,740 +الجهالةو ينير قلبه و يرشد جوارحه إلى صراط الله + +109 +00:14:13,740 --> 00:14:22,220 +المستقيم فبالعلم يحرص مصالح دنيا وبالعلم ينتهي إلى + +110 +00:14:23,290 --> 00:14:31,770 +تمام مصالح أخرى فلا تفوته دنيا ولا تفوته آخرة يدرك + +111 +00:14:31,770 --> 00:14:41,410 +حظ الدنيا على تمام وجمال ويدرك حظ الآخرة على تمام + +112 +00:14:41,410 --> 00:14:46,670 +وكمال كذلك مما + +113 +00:14:46,670 --> 00:14:52,940 +يرشد إلى هذا حديث عقبة بن عامر رضي الله عنهوكان من + +114 +00:14:52,940 --> 00:14:59,340 +أهل الصفة قال أتى النبي صلى الله عليه وسلم الصفة + +115 +00:14:59,340 --> 00:15:08,860 +فقال أيكم يحب أن يأتي بطحان أو العقيق فيأتي من + +116 +00:15:08,860 --> 00:15:15,220 +هناك بناقتين كوما وين من غير إثم ولا قطيعة رحم + +117 +00:15:15,220 --> 00:15:23,380 +والمعنى أن النبي صلى الله عليه وسلم يقوللفقراء + +118 +00:15:23,380 --> 00:15:34,140 +الصحابة الذين نفدت أزودتهم وذهبت أموالهم فتملكهم + +119 +00:15:34,140 --> 00:15:39,160 +الفقر فأذن لهم النبي صلى الله عليه وسلم أن يقيموا + +120 +00:15:39,160 --> 00:15:46,940 +في ناحية من نواحي المسجد الناحية هذه هي الصفة وإيه + +121 +00:15:46,940 --> 00:15:55,520 +ولقبوا أو نعتوا بهافكانوا يبيتون الأيام وربما + +122 +00:15:55,520 --> 00:16:02,340 +الشهر والشهرين حتى ييسر الله لأحدهم رزقا فيرتح + +123 +00:16:02,340 --> 00:16:10,580 +ليستقر ولينشئ أسرة ويستقبل حياتا حياتا يعني بعيدة + +124 +00:16:10,580 --> 00:16:17,840 +عن ذاك المكان فقال + +125 +00:16:17,840 --> 00:16:20,560 +يا قوم أيكم + +126 +00:16:22,480 --> 00:16:29,200 +وانتم الفقراء يحبوا أن يأتيوا إلى بطحانة أو العقيق + +127 +00:16:29,200 --> 00:16:36,610 +و هما اسمها مكانين لا يبعدان كثيرا عن المدينةفيأتي + +128 +00:16:36,610 --> 00:16:42,590 +من هناك بناقتين كوماوين أي سمينتين عظيمتي السنان + +129 +00:16:42,590 --> 00:16:49,250 +من غير إثم يعني لا بطريق السرقة ولا بطريق الغصب + +130 +00:16:49,250 --> 00:16:56,110 +ولا بطريق الحرابة أو قطع الطريق أبدا يذهب إلى هناك + +131 +00:16:56,110 --> 00:17:03,490 +فيجد محسنين يبذلون النوق السمان بالبلاش بالمجان + +132 +00:17:04,280 --> 00:17:14,140 +هيبة فقالوا من غير إثم ولا قطيعة رحم يعني يدركوا + +133 +00:17:14,140 --> 00:17:21,680 +الناقة أو الناقتين أو أكثر منهما من غير يعني عقوق + +134 +00:17:21,680 --> 00:17:30,140 +لأب ولا لأم ولا لقرابة أو أحباب فقالوا كلنا يحب + +135 +00:17:30,140 --> 00:17:38,660 +ذلك يا رسول الله قالفلأن يأتي أحدكم المسجدة فيتعلم + +136 +00:17:38,660 --> 00:17:46,580 +آيتين خير له من ناقتين ثم قال وثلاث خير له من ثلاث + +137 +00:17:46,580 --> 00:17:58,340 +وأربع خير له من أربع ومن أعدادهن من الإبل ثم + +138 +00:17:58,340 --> 00:17:59,900 +في فضل العلم + +139 +00:18:05,770 --> 00:18:14,650 +أعرب القرآن أن العلم هو الجهاد الكبير وهذا يؤذن أن + +140 +00:18:14,650 --> 00:18:23,010 +جهاد الشوكة والسنان هو دون العلم رتبة وفي كل خير + +141 +00:18:23,010 --> 00:18:31,450 +وذلك أن جهاد العدو لا يمكن أن يستقيموأن يبلغ + +142 +00:18:31,450 --> 00:18:37,890 +الفواقة والإتقان إلا إذا تمى إلى علم الكتاب والسنة + +143 +00:18:37,890 --> 00:18:46,030 +والدليل على أن طلب العلم هو الجهاد الكبير الذي + +144 +00:18:46,030 --> 00:18:54,410 +يؤذن أن أنواع الجهاد سواه هي دونه قول ربنا تبارك + +145 +00:18:54,410 --> 00:19:00,240 +وتعالىفي صورة الفرقان وَلَوْ شِئْنَا لَبَعَثْنَا + +146 +00:19:00,240 --> 00:19:04,300 +فِي كُلِّ قَرْيَةٍ نَذِيرًا فَلَا تُطْعِ + +147 +00:19:04,300 --> 00:19:09,820 +الْكَافِرِينَ وَجَاهِدْهُم بِهِ جِهادًا كَبِيرًا + +148 +00:19:09,820 --> 00:19:17,160 +وجاهدهم به جهادًا كبيرة أفاد العلماء أنها الضمير + +149 +00:19:17,160 --> 00:19:25,200 +عائد على علم الوحي كتابًا وسنتًاوقد لعته الله + +150 +00:19:25,200 --> 00:19:31,300 +تعالى بالجهاد الكبير ويتأيد هذا بحديث أبي هريرة + +151 +00:19:31,300 --> 00:19:37,460 +رضي الله عنه قال قال رسول الله صلى الله عليه وسلم + +152 +00:19:37,460 --> 00:19:50,280 +من خرج في طلب العلم فهو في سبيل الله حتى يرجع ولله + +153 +00:19:50,280 --> 00:19:58,710 +درأبي بكر بن دورايد من علماء سلفنا الصالحين رحمهم + +154 +00:19:58,710 --> 00:20:06,470 +الله تعالى قال أهلا وسهلا بالذين أحبهم وأودهم في + +155 +00:20:06,470 --> 00:20:14,120 +الله ذي الآلاءأهلا بقوم صالحين ذوي تقى غُر الوجوه + +156 +00:20:14,120 --> 00:20:21,540 +وزين كل ملائي يسعون في طلب الحديث بعفة وتوقر + +157 +00:20:21,540 --> 00:20:29,860 +وهنائة وملائي لهم المهابة والجلالة والنهى وفضائل + +158 +00:20:29,860 --> 00:20:37,840 +جلة عن الإحصائيومداد ما تجري به أقلامهم أزكى وأفضل + +159 +00:20:37,840 --> 00:20:44,760 +من دم الشهداء يا طالبي علم النبي محمد ما أنتم + +160 +00:20:44,760 --> 00:20:56,920 +وسواكم بسوائي وبعد فنحن ان شاء الله سنكون معا في + +161 +00:20:56,920 --> 00:21:04,970 +رحلة علمية عبر هذا الفصل الدراسيمع مساق قيم نفيس + +162 +00:21:04,970 --> 00:21:14,490 +يخص المعاملات الشرعية وهو + +163 +00:21:14,490 --> 00:21:25,350 +مساق معاملات اثنين وهذا المساق يجمع جملة من + +164 +00:21:25,350 --> 00:21:35,270 +العناوين النافعةيندرج تحت كل .. كل عنوان منها فروع + +165 +00:21:35,270 --> 00:21:49,050 +فقهية ومسائل شرعية من هذه العناوين الشركة + +166 +00:21:49,050 --> 00:21:52,530 +فيما + +167 +00:21:52,530 --> 00:22:01,130 +يتعلق بتعريفها مشروعيتهاأنواعها إن كانت صحيحة أو + +168 +00:22:01,130 --> 00:22:10,570 +كانت فاسدة وما يتبع ذلك من فروع فقهية وكذلك من + +169 +00:22:10,570 --> 00:22:14,270 +موضوعاته + +170 +00:22:14,270 --> 00:22:23,150 +القراض أو المضاربة لفظاني + +171 +00:22:24,140 --> 00:22:32,360 +مترادفان حقيقتهم واحدة ويندرج تحت القراض جملة من + +172 +00:22:32,360 --> 00:22:40,780 +الفوائد التعريف والمشروعية وأركان عقد المضاربة ثم + +173 +00:22:40,780 --> 00:22:47,100 +شروط عقد المضاربةوانتهاء عقد المضاربة ثم نرتحل بعد + +174 +00:22:47,100 --> 00:22:53,320 +ذلك إلى العارية فنتحدث عن تعريفها ومشروعيتها + +175 +00:22:53,320 --> 00:23:02,120 +وحكمها وأركانها ثم نتحدث بعد .. بعد عن أحكام تتعلق + +176 +00:23:02,120 --> 00:23:11,240 +بالعارية و بعد .. و بعد ذلك ننتقل إلى الصمحفنتحدث + +177 +00:23:11,240 --> 00:23:17,120 +عن تعريفه ومشروعيته وأنواعه ثم عن أركان الصُلح + +178 +00:23:17,120 --> 00:23:24,540 +ومبطلاته وبعد الصُلح نرتحل إلى الوكالة لنتعرف على + +179 +00:23:24,540 --> 00:23:31,400 +معناها في اللغة والاصطلاح ودليل مشروعيتها وأركان + +180 +00:23:31,400 --> 00:23:39,680 +عقد الوكالة وحدود تصرفات الوكيلنتحدث عن أحكام أخرى + +181 +00:23:39,680 --> 00:23:48,120 +تتعلق بهذا الموضوع ثم بعد ذلك نختم الحديث عن الحجر + +182 +00:23:48,120 --> 00:23:55,160 +وما يتعلق به من أحكام فنتحدث عن معناه في اللغة + +183 +00:23:55,160 --> 00:24:02,240 +والاصطلاح عن مشروعيته وعن أسباب الحجرفهناك حجر + +184 +00:24:02,240 --> 00:24:13,880 +بسبب السفة للصغير أو للكبير الذي ابتلي بالخبل أو + +185 +00:24:13,880 --> 00:24:20,290 +ضعف العقلي فلا يحسن التصرف في المالو كذلك نتحدث عن + +186 +00:24:20,290 --> 00:24:26,050 +ال إيه؟ عن سبب آخر من أسباب الحجر وهو الإفلاس أسأل + +187 +00:24:26,050 --> 00:24:32,050 +الله السلامة والعافية أن يبتلى الإنسان بديون تلحقه + +188 +00:24:32,050 --> 00:24:38,780 +فتأكلجميع ماله إن كان منقولا كالذهب والفضة وأوراق + +189 +00:24:38,780 --> 00:24:45,760 +النقد المعتمدة في الأمصار والبلاد أو كان ثابتا + +190 +00:24:45,760 --> 00:24:49,580 +متمثلا بالعقار وما يلحقه + +191 +00:24:51,330 --> 00:24:57,510 +هذه ان شاء الله تعالى ستكون مفردات هذا المساق وهي + +192 +00:24:57,510 --> 00:25:04,750 +موزعة على خمسة عشر أسبوع نسأل الله سبحانه أن + +193 +00:25:04,750 --> 00:25:14,730 +يرزقنا دقة الفهم وصحيحه وأن يوفقنا إلى حسن العرض + +194 +00:25:14,730 --> 00:25:22,960 +والبيان وأن يوفقكن إلى دقة الفهمإنه جواد كريم + +195 +00:25:22,960 --> 00:25:30,880 +وبالإجابة جدير سبحانه وتعالى أما عن كتاب المادة + +196 +00:25:30,880 --> 00:25:38,000 +فقد اعتمد أخوتنا الأفاضل الذين سبقون بتدريس هذه + +197 +00:25:38,000 --> 00:25:45,460 +المادة عبر الفصول السابقة اعتمدوا على كتاب قيم + +198 +00:25:45,460 --> 00:25:56,730 +نخيص وهومغني المحتاج للعلامة الشربنية وهو شرح قد + +199 +00:25:56,730 --> 00:26:05,710 +وضعه هذا العلامة على متن نفيس جدا جدا جداواسمه + +200 +00:26:05,710 --> 00:26:14,850 +منهاج الطالبين للإمام أبي زكريا شرف النووي رحمه + +201 +00:26:14,850 --> 00:26:21,070 +الله تعالى نحن ان شاء الله تعالى سنعتمد هذا الكتاب + +202 +00:26:21,070 --> 00:26:30,260 +و ذلك ان إخوتنا في الإدارة يعني نبهوا إلىالزهادة + +203 +00:26:30,260 --> 00:26:40,480 +في تداول الملازم من أجل أن يعتاد الطالب على يعني + +204 +00:26:40,480 --> 00:26:49,600 +مصاحبة الكتب و كذلك يعني يقوى على قراءة ما فيها و + +205 +00:26:50,380 --> 00:26:57,640 +عقلي ما يستفادوا من يعني معانيها ان شاء الله تعالى + +206 +00:26:57,640 --> 00:27:01,460 +طريقته + +207 +00:27:01,460 --> 00:27:10,720 +العرض سأقرأ عليكن ألمتنا جملة جملة ثم أتبع ذلك + +208 +00:27:10,720 --> 00:27:19,360 +بالبيانة يعني أقرأ جملة ثم أشرحهاوبعد ذلك نرتحل + +209 +00:27:19,360 --> 00:27:24,900 +إلى جملة أخرى ثم نشرحها قبل الارتحال لو خفية شيء + +210 +00:27:24,900 --> 00:27:30,440 +على إحدى كنة شفاء العي السؤال هكذا قال صلى الله + +211 +00:27:30,440 --> 00:27:36,080 +عليه وسلم شفاء العي أي المريض أن إيه أن يسأل فإذا + +212 +00:27:36,080 --> 00:27:42,990 +سأل وتبصر بالإجابةفإن دا الجهالة و شر الأدواء + +213 +00:27:42,990 --> 00:27:49,870 +ينتفي عنه و يبرأ منه بإذن الله سبحانه وتعالى و + +214 +00:27:49,870 --> 00:27:56,750 +نمضي نحاول ان شاء الله في غرة كل محاضرة أن نسأل + +215 +00:27:56,750 --> 00:28:02,290 +قليلا من الأسئلة فيما يتعلق بما أخذنا في المحاضرة + +216 +00:28:02,290 --> 00:28:04,650 +التي قبلها ان شاء الله + +217 +00:28:08,020 --> 00:28:12,680 +بالنسبة للكتاب أرجو أن يكون موجودا في مكتبتي + +218 +00:28:12,680 --> 00:28:18,460 +الطالبة لكن لو لم يكن موجودا يمكنوا أن أدفع لكم + +219 +00:28:18,460 --> 00:28:21,980 +هذه النسخة + +220 +00:28:21,980 --> 00:28:27,640 +وتصورنا المطلوب .. تصورنا المطلوب ان شاء الله + +221 +00:28:27,640 --> 00:28:34,250 +تعالى بالنسبة لدرجاتي .. درجاتي ..درجات الامتحان + +222 +00:28:34,250 --> 00:28:41,650 +فهي مائة درجة موزعة على النحو التالي أربعون درجة + +223 +00:28:41,650 --> 00:28:48,570 +على أعمال الفصل وتوزيعها ثلاثون على الامتحان الأول + +224 +00:28:48,570 --> 00:28:57,910 +وعشر درجات على الحضور عشر درجات على الحضور ثم ستون + +225 +00:28:57,910 --> 00:29:05,510 +درجة على الامتحان النهائيأتمنى حقيقة أن أجد حرصا + +226 +00:29:05,510 --> 00:29:15,830 +من أخواتي الطالبات على الحضور لأن يعني الحضورة + +227 +00:29:15,830 --> 00:29:27,130 +الأكثر سبب يمنحنا همة ويمنحنا جدبا ونشاطا وحيوية + +228 +00:29:27,130 --> 00:29:31,470 +في المحاضرة فليس من يعطي .. من يعطي + +229 +00:29:35,220 --> 00:29:41,180 +عشرة أو عشرة من الطالبات كمن يعطي مائة فإن الذي + +230 +00:29:41,180 --> 00:29:49,300 +يعطي مائة يستشرع عظمه المسئولية ثمكذلك يعلم أن + +231 +00:29:49,300 --> 00:29:59,620 +العدد كل ما زاد فهو مظن أن يفاجأ بإيه بيعني طالبة + +232 +00:29:59,620 --> 00:30:04,860 +جزلة يعني جوادة متقنة تستطيع أن تسأل في إيه في + +233 +00:30:04,860 --> 00:30:11,140 +القضايا الخفية أو كذا الأمر الذي يعني يحفظه على أن + +234 +00:30:11,140 --> 00:30:12,220 +يعني + +235 +00:30:15,390 --> 00:30:23,370 +يقرأ ويثابر يتابع ويتفحص بحيث يأتي إلى طلابه + +236 +00:30:23,370 --> 00:30:32,690 +وطالباته وهو متمكن مستعد أن يشفي غليلهم وغليلهم + +237 +00:30:32,690 --> 00:30:38,910 +بالفوائد العلمية ويكون مؤهلا لأن يجيب عن الأسئلة + +238 +00:30:38,910 --> 00:30:41,990 +التي يعني تعرض عليه + +239 +00:30:48,650 --> 00:30:57,790 +أخونا الطيب الشيخ أسامى نصح أن نبكر الجيئة و ذلك + +240 +00:30:57,790 --> 00:31:05,770 +لأنهم حرصوا بارك الله فيهم أن يسجلوا و يصوروا هذه + +241 +00:31:05,770 --> 00:31:14,630 +المادة لينتشر نفعهالبقية طلاب و طالبات الجامعة في + +242 +00:31:14,630 --> 00:31:22,750 +سائر يعني كلياتها و أقسامها بل يتعدى النفع ان شاء + +243 +00:31:22,750 --> 00:31:29,130 +الله تعالى إلى العالم كله فكل من يتابع الجامعة + +244 +00:31:29,130 --> 00:31:35,400 +ويفتح على صفحة الجامعة و ايه؟يمكنه أن يقرأ هذه + +245 +00:31:35,400 --> 00:31:40,800 +المادة أو يسمع لنا فينتفع ويستفيد ولذلك لو جئنا + +246 +00:31:40,800 --> 00:31:47,080 +متأخرين فإن هذا يعني يكون على حساب المادة العلمية + +247 +00:31:47,080 --> 00:31:52,940 +التي سنقدم ونشرحه ان شاء الله تعالى فننصح يعني أن + +248 +00:31:52,940 --> 00:32:00,470 +نأتي في أول أو في بداية المحاضرةونحرص على ذلك حتى + +249 +00:32:00,470 --> 00:32:08,530 +لا يحصل مثل هذا بين الحين والآخر يدقوا البابة من + +250 +00:32:08,530 --> 00:32:16,550 +يزعجنا ويعني يقطعوا حضورنا وتواصلنا في .. في ما + +251 +00:32:16,550 --> 00:32:22,990 +نحن بصدده من الفوائد والأحكام بقية + +252 +00:32:24,450 --> 00:32:32,630 +أن أعرف باسمي و ذلك أني يعني للمرة الأولى ألتقي + +253 +00:32:32,630 --> 00:32:40,570 +أخوات طيبات فأنا طوالب و علم قليل أزاد و قصير + +254 +00:32:40,570 --> 00:32:46,210 +الباع اسمي سلمان نصر أحمد أدايا أسكن في حي الصبرة + +255 +00:32:46,210 --> 00:32:52,790 +في الناحية الشرقية من الجامعة الإسلاميةوعضو هيئة + +256 +00:32:52,790 --> 00:32:58,810 +تدريس في كلية الشريعة والقانون أعملوا ضمن أخوتي + +257 +00:32:58,810 --> 00:33:04,170 +الأكارن الأفاضل والأخوات الفضليات في هذه الكلية + +258 +00:33:04,170 --> 00:33:08,790 +الغراء العامرة + +259 +00:33:08,790 --> 00:33:10,770 +ان شاء الله تعالى + +260 +00:33:13,730 --> 00:33:20,270 +هذا ما اعتدت عليه في أول محاضرة من كل فصل دراسي + +261 +00:33:20,270 --> 00:33:26,430 +سنبدأ ان شاء الله تعالى بأول مفردات المادة في + +262 +00:33:26,430 --> 00:33:32,250 +لقائنا القادم ان شاء الله تعالى هذا ما في جعبتي في + +263 +00:33:32,250 --> 00:33:36,730 +المحاضرة الأولى إذا كان عندكنا سؤال أو استفسار + +264 +00:33:36,730 --> 00:33:37,930 +تفضلنا به + +265 +00:33:43,920 --> 00:33:50,800 +الكتاب قري عينا، الكتاب موجود عندى يعني + +266 +00:33:50,800 --> 00:33:57,240 +ان شاء الله تعالى أدفعه لكلنا لكن للشعب الأخير + +267 +00:33:58,130 --> 00:34:02,550 +للشعب الأخيرة حتى أعرف جميع الطلاب والطالبات + +268 +00:34:02,550 --> 00:34:09,290 +بالكتاب ان شاء الله و تعالى بعد ذلك يعني تتابعنا + +269 +00:34:09,290 --> 00:34:18,110 +مكتبة الطالبة لإدراكه ان شاء الله ها هو مغنى + +270 +00:34:18,110 --> 00:34:24,950 +المحتاج شرح المنهاج يعني منهاج الطالبين + +271 +00:34:34,270 --> 00:34:42,490 +في أي سؤال؟ إذا بارك الله فيكنا و نعتاد في ختام كل + +272 +00:34:42,490 --> 00:34:48,610 +محاضرة أن نتقرب إلى الله تعالى بذكري ختام المجلس + +273 +00:34:48,610 --> 00:34:53,790 +سبحانك اللهم و بحملك أشهد أن لا إله إلا أنت + +274 +00:34:53,790 --> 00:34:59,450 +أستغفرك وأتوب إليك و صلى الله وسلم و بارك على محمد + diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/Al3BspaRcCM_postprocess.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/Al3BspaRcCM_postprocess.srt new file mode 100644 index 0000000000000000000000000000000000000000..2cf23726644301b33ba03c63f8d28afb1f5901c5 --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/Al3BspaRcCM_postprocess.srt @@ -0,0 +1,1100 @@ +1 +00:00:21,010 --> 00:00:26,630 +إن الحمد لله نحمده و نستعينه و نستغفره و نعوذ + +2 +00:00:26,630 --> 00:00:32,270 +بالله من شرور أنفسنا و سيئات أعمالنا من يهده الله + +3 +00:00:32,270 --> 00:00:38,230 +فلا مضل لها و من يضلل فلا هادي لها و أشهد أن لا + +4 +00:00:38,230 --> 00:00:45,490 +إله إلا الله وحده لا شريك لها و أشهد أن محمدا عبده + +5 +00:00:45,490 --> 00:00:47,070 +و رسوله و بعد + +6 +00:00:49,860 --> 00:00:54,320 +قال الإمام النووي رحمه الله تعالى في منهاج + +7 +00:00:54,320 --> 00:01:03,040 +الطالبين و يصح في طرفين بيع و هبة و سلم و رهن و + +8 +00:01:03,040 --> 00:01:10,940 +نكاح و طلاق و سائر العقود و الفسوف و قبض الديون و + +9 +00:01:10,940 --> 00:01:17,200 +إقباضها و الدعوة و الجواب بيان + +10 +00:01:17,200 --> 00:01:17,600 +هذا + +11 +00:01:20,530 --> 00:01:28,790 +أن الوكالة تدخل + +12 +00:01:28,790 --> 00:01:42,080 +في العقود كلها وإذا قلنا العقود كلها نقصدالمقررة + +13 +00:01:42,080 --> 00:01:49,880 +في الشرع العقودة الصحيحة التي قام الدليل الشرعي من + +14 +00:01:49,880 --> 00:01:59,320 +الكتاب أو السنة في تقريرها وإثباتها فيصح + +15 +00:01:59,320 --> 00:02:09,180 +أو تصح الوكالة في عقد البيعسواء في .. من طرف + +16 +00:02:09,180 --> 00:02:16,880 +البائع أو من طرف المشتري بمعنى يجوز للإنسان أن + +17 +00:02:16,880 --> 00:02:25,180 +يوكل رجلا يبيع له سلعته كما يجوز له أن يوكل رجلا + +18 +00:02:25,180 --> 00:02:33,040 +أن يشتري له السلعة التي يريد وكذلك في الإيجارة + +19 +00:02:33,590 --> 00:02:42,450 +وكذلك في الهبة يعني يجوز أن يوكل المرء شخصا غيره + +20 +00:02:42,450 --> 00:02:53,430 +في ايه؟ في هبة يعني جزء من ماله وكذلك يجوز التوكيل + +21 +00:02:53,430 --> 00:03:04,840 +في السلم والسلم عقد بيعلكن المبيع غائب موصوف في + +22 +00:03:04,840 --> 00:03:15,440 +الذمة بثمن عاجل و كذلك يجوز التوكيل في الرهن يجوز + +23 +00:03:15,440 --> 00:03:27,460 +للإنسان أن يوكل غيره إما .. إما أن ينوب عنهأن ينوب + +24 +00:03:27,460 --> 00:03:37,100 +عن الراهن صاحب العين المرهونة أو يكون نائبا عن + +25 +00:03:37,100 --> 00:03:45,100 +المرتهن عن المرتهن وهو صاحب الدين وهو صاحب الدين + +26 +00:03:45,100 --> 00:03:53,080 +كذلك يجوز التوكيل في النكاح يجوز للإنسان أن يوكل + +27 +00:03:53,080 --> 00:04:01,390 +آخرة يقول وكلتكان تخطب لي او ان تزوجني فلانة او ان + +28 +00:04:01,390 --> 00:04:09,830 +تزوجني امرأة ذاتها حسب و نسب و دين و كذلك يجوز + +29 +00:04:09,830 --> 00:04:18,610 +ايضا يجوز لولي المرأة ان يوكل غيره في تزويج ابنته + +30 +00:04:18,610 --> 00:04:28,280 +في تزويج ابنته و كذلكالطلاق يجوز للشخص أن يوكل + +31 +00:04:28,280 --> 00:04:40,660 +آخرة في تطليق مثلا زوجه فلانة وهكذا سائر العقود لو + +32 +00:04:40,660 --> 00:04:47,720 +تأملنا أخوات الكريمات في هذه العقود التي ذكرها + +33 +00:04:47,720 --> 00:04:54,260 +الإمام النووي رحمه الله سوف لا نجدلا نجد لكل .. + +34 +00:04:54,260 --> 00:05:00,500 +لكل عقد منها دليلا خاصا به لكن قد ورد الدليل في + +35 +00:05:00,500 --> 00:05:10,500 +بعضها ولمّا كانت الأحكام معللة عند أهل السنة + +36 +00:05:10,500 --> 00:05:16,180 +والجماعة يجوز عند إذن أن نلحق غيرها + +37 +00:05:17,770 --> 00:05:25,590 +بإيه بها أي أن نلحق غير ذات النص بإيه بالعقود ذات + +38 +00:05:25,590 --> 00:05:34,450 +النص فمثلا ورد ورد الدليل في التوكيل بالشراء كما + +39 +00:05:34,450 --> 00:05:38,970 +في حديث عروة البارقي رضي الله عنه فإن النبي صلى + +40 +00:05:38,970 --> 00:05:47,940 +الله عليه وسلم وكله وكله أن يشتريله أضحية فأعطاه + +41 +00:05:47,940 --> 00:05:57,530 +دينارا وقال اشتري اشتريليه؟ أضحية فاشترى شاتين ثم + +42 +00:05:57,530 --> 00:06:03,310 +باع إحداهما بدينار واتى النبي صلى الله عليه وسلم + +43 +00:06:03,310 --> 00:06:08,910 +باضحية ودينار فإيه؟ فاغطبط النبي صلى الله عليه + +44 +00:06:08,910 --> 00:06:15,510 +وسلم بصنيعه ودعى له بالبركة فكان لو باع ترابا لربح + +45 +00:06:15,510 --> 00:06:23,980 +به من فوائد الحديث من فوائد الحديث جوازهتوكيلي + +46 +00:06:23,980 --> 00:06:31,840 +المرء في الشراء فإذا كان الأمر كذلك يجوز توكيله في + +47 +00:06:31,840 --> 00:06:38,280 +البيع ويجوز توكيله في الإيجار ويجوز توكيله في + +48 +00:06:38,280 --> 00:06:48,360 +السلم لأن العقود هذه هي بيعالإيجار بيع لكن بيع + +49 +00:06:48,360 --> 00:06:55,260 +منافع وليس بيع أعيان والسلام بيع أعيان اللهم إلا + +50 +00:06:56,030 --> 00:07:04,430 +يقتضي لصحته شروطا زائدة لأنه بيع عين موصوفة في + +51 +00:07:04,430 --> 00:07:12,770 +الذمة فلا بد من تضمين العقد أوصافا في الذمة تنفي + +52 +00:07:12,770 --> 00:07:22,040 +الجهالة عن العين المبيعةوأما بالنسبة للنكاح فقد + +53 +00:07:22,040 --> 00:07:27,520 +ورد الدليل في هذا فإن النبي صلى الله عليه وسلم قد + +54 +00:07:27,520 --> 00:07:36,580 +وكل أبا رافع أن يزوجه ميمونة بنت + +55 +00:07:36,580 --> 00:07:40,700 +الحارث كذلك + +56 +00:07:40,700 --> 00:07:45,760 +في الطلاق فقد ثبت أن + +57 +00:07:50,340 --> 00:08:00,180 +رجلا كان زوجا لفاطمة بنت قيس فطلقها و بت طلاقها + +58 +00:08:00,180 --> 00:08:11,200 +فوكل رجلا ان يبلغها ذلك او ان يطلقها و يبت طلاقها + +59 +00:08:11,200 --> 00:08:21,430 +و هكذا و هكذا قالفي سائر العقود ثم قال كما يجوز + +60 +00:08:21,430 --> 00:08:27,390 +التوكيل في العقود يجوز التوكيل في فسخها أن يوكل + +61 +00:08:27,390 --> 00:08:33,690 +الشخص آخر في فسخ العقد في فسخ عقد البيع في فسخ عقد + +62 +00:08:33,690 --> 00:08:41,630 +الشراء إلى غير ذلك كذلك يجوز التوكيلفي قبض الديون + +63 +00:08:41,630 --> 00:08:48,730 +يجوز التوكيل في قبض الديون وإقباضها في قبض الديون + +64 +00:08:48,730 --> 00:08:54,110 +وإقباضها ما معنى القبض و الإقباض أما القبض يعني + +65 +00:08:54,110 --> 00:09:05,910 +يجوز يجوز أن يوكل شخص آخر يقول يا فلان وكلتك في أن + +66 +00:09:05,910 --> 00:09:06,830 +تقبض + +67 +00:09:12,090 --> 00:09:21,770 +المال الذي يعطيكه فلان فإنه مالي كنت أقرته إياها + +68 +00:09:21,770 --> 00:09:28,730 +طبعا هذا على وجه التفصيل حتى تفهمنا وإلا فيجوز أن + +69 +00:09:28,730 --> 00:09:36,450 +يقول يا فلان وكلتك أن تقبض ديني الذي على فلانهذا + +70 +00:09:36,450 --> 00:09:41,610 +في القبض و أما في الإقباض يجوز للشخص أن يقول يا + +71 +00:09:41,610 --> 00:09:50,670 +فلان اذهب إلى جاري فلان فإيه فاطلب منه مثلا ألف + +72 +00:09:50,670 --> 00:09:58,550 +دولار دينا في ذمتي فيجوز ان ايه + +73 +00:10:01,830 --> 00:10:09,830 +أو عفوًا يا فلان لفلان عليّ دين فخذ + +74 +00:10:09,830 --> 00:10:16,310 +هذا الدين أعطه إياه فهذا هو الإقباض ثم أيضًا يجوز + +75 +00:10:16,310 --> 00:10:24,130 +في الدعوى والجواب يجوز أن أوكل شخصًا أن يدعي على + +76 +00:10:24,130 --> 00:10:34,290 +فلان أمام القضاءيجوز أن أوكل عن نفسي شخصا في رفع + +77 +00:10:34,290 --> 00:10:40,810 +الدعوة في القضاء عن فلان يعني عن خصيمي أو عمن + +78 +00:10:40,810 --> 00:10:50,470 +أخاصمه و كذلك في شأن الجواب و قال رحمه الله تعالى + +79 +00:10:52,500 --> 00:10:58,640 +وكذا في تملك المباحات كالإحياء والاستياد والاحتطاب + +80 +00:10:58,640 --> 00:11:08,020 +في الأظهر لا في الإقرار في الأصح إذن كما يجوز + +81 +00:11:08,020 --> 00:11:14,500 +التوكيل في العقود وفي الفسوخ وفي القبض والإقباض + +82 +00:11:14,500 --> 00:11:24,240 +قال العلماءيجوز أيضا في تملك المباحات يجوز في تملك + +83 +00:11:24,240 --> 00:11:30,540 +المباحات كالإحياء والمراد بالإحياء هنا إحياء + +84 +00:11:30,540 --> 00:11:39,100 +الموات إحياء الموات وهذا يكون في الأرض المملوكة + +85 +00:11:39,100 --> 00:11:46,740 +للدولة في الأرض المملوكة للدولة يجوز لولي الأمر أن + +86 +00:11:47,720 --> 00:11:57,100 +يعني يقططع .. يقططع لأناس أو لأشخاص يريد كل واحد + +87 +00:11:57,100 --> 00:12:03,900 +منهم أن يستصلح الأرض .. أن يستصلح الأرض لينتفع + +88 +00:12:03,900 --> 00:12:13,380 +منها ولينفع منها غيره فيجوز .. يجوز التوكيل في هذا + +89 +00:12:13,380 --> 00:12:24,090 +إيه الإحياء يعني مثلاطلبت أن أحيي أرضا فيجوز أن + +90 +00:12:24,090 --> 00:12:36,750 +أوكل شخصا أن يقبل هذا من نائب ولي الأمر الذي يزاول + +91 +00:12:36,750 --> 00:12:43,190 +هذا الأمر وينفذه + +92 +00:12:43,190 --> 00:12:51,310 +نائبا عن الإمامكذلك في شأن الاستياد في شأن + +93 +00:12:51,310 --> 00:12:57,430 +الاستياد يجوز لي ان اوكل غيري في الاستياد في حمل + +94 +00:12:57,430 --> 00:13:03,730 +الصيد في بذل الصيد او في الجيئة بالصيد إلى غير ذلك + +95 +00:13:03,730 --> 00:13:11,110 +وكذلك الاحتطاب في الأظهري أما في الظاهري فلا يجوز + +96 +00:13:11,110 --> 00:13:19,870 +التوكيل فيالاحتطاب قال لا في الإقرار في الأصح لا + +97 +00:13:19,870 --> 00:13:30,170 +يجوز التوكيل في الإقرار لأنه إخبار بحق كالشهادة + +98 +00:13:30,170 --> 00:13:37,350 +وهي من مسائل الخلاف فمن العلماء + +99 +00:13:37,350 --> 00:13:42,130 +من يقولوا يجوز التوكيل في الإقرار أما عند الشافعية + +100 +00:13:42,700 --> 00:13:48,520 +فلا يجوز .. لا يجوز أن أوكل غيري أن يقر عن نفسي + +101 +00:13:48,520 --> 00:13:55,820 +لأن الإقرار بمنزلة الشهادة ولا يجوز التوكيل في + +102 +00:13:55,820 --> 00:14:01,900 +الشهادة يعني لا يجوز أن أوكل غيري أن يشهد .. أن + +103 +00:14:01,900 --> 00:14:09,580 +يشهدبدلا عنى .. بدلا عنى لأن الشهادة يمين ولا يجوز + +104 +00:14:09,580 --> 00:14:19,020 +ان اوكل غيرى ليحلف عنى اليمينة في الامور + +105 +00:14:19,020 --> 00:14:28,440 +التي تختضي ذلك والذي يؤكد بأن الإقرار يمين حكم + +106 +00:14:28,440 --> 00:14:40,230 +اللعنة حكم اللعنةفإن او عفوا حديث ماعز + +107 +00:14:40,230 --> 00:14:47,210 +بن مالك رضي الله عنه لما .. لما قارف .. لما قارف + +108 +00:14:47,210 --> 00:14:55,790 +وجاءيقر على نفسه بفعل الفاحشة النبي صلى الله عليه + +109 +00:14:55,790 --> 00:15:03,730 +وسلم راجعه في ذلك ثم بعث رسولا إلى أهله يسألهم أفي + +110 +00:15:03,730 --> 00:15:08,970 +صاحبكم لمن قال هو من أعقلنا يا رسول الله فالنبي + +111 +00:15:08,970 --> 00:15:15,370 +صلى الله عليه وسلم لما ايه لما على اختلاف في + +112 +00:15:15,370 --> 00:15:23,030 +الروايات قد قبل اقرارهفرده ثم جاء فأقر ثانية ثم + +113 +00:15:23,030 --> 00:15:30,470 +رده فجاء فأقر الثالثة رده ثم أقر الرابعة يقال بأن + +114 +00:15:30,470 --> 00:15:40,560 +إقرار ماعز بن مالك اربعة او اربعةمرات بين يدي + +115 +00:15:40,560 --> 00:15:43,940 +النبي صلى الله عليه وسلم وهذا ما ذهب اليه الحنفية + +116 +00:15:43,940 --> 00:15:54,940 +لينزل كل إقرار منها منزلة منزلة شاهد كأنما عندما + +117 +00:15:54,940 --> 00:16:04,260 +أقرف عندما أقر حلف بالله عز وجل أنه قارف + +118 +00:16:04,260 --> 00:16:12,900 +وعندئذكان اليمين بمنزلة ماذا؟ بمنزلة .. او كان + +119 +00:16:12,900 --> 00:16:17,800 +اليمين .. كان الإقرار يمينا وكان اليمين بمنزلة + +120 +00:16:17,800 --> 00:16:19,040 +الشاهد + +121 +00:16:21,060 --> 00:16:29,800 +ثم بعدها قال ويصح في استفاء عقوبة آدمي ويصح في + +122 +00:16:29,800 --> 00:16:39,000 +استفاء عقوبة آدمي كقصاص وحد قذف وقيل لا يجوز إلا + +123 +00:16:39,000 --> 00:16:44,600 +بحضرة الموكل بيان + +124 +00:16:44,600 --> 00:16:55,000 +ذلكيصح التوكيل في استفاء عقوبة آدمي كقصاص وحد قذف + +125 +00:16:55,000 --> 00:17:02,040 +كسائر الحقوق ودليل ذلك حديث أبي هريرة رضي الله عنه + +126 +00:17:02,040 --> 00:17:10,700 +أن رجلاأتى النبي صلى الله عليه وسلم فقال يا رسول + +127 +00:17:10,700 --> 00:17:16,940 +الله إن ابني كان يعمل عصيفة عند هذا أي أجيرا عند + +128 +00:17:16,940 --> 00:17:24,240 +هذا فزنا بامرأته فقال رجل من أهل العلم او قال رجل + +129 +00:17:24,240 --> 00:17:34,690 +على ابنك جلد مائةعفوًا على ابنك الرجم قال فافتديته + +130 +00:17:34,690 --> 00:17:42,190 +بمائة شات ووليدةثم قال رجل من أهل العلم على ابنك + +131 +00:17:42,190 --> 00:17:47,270 +جلد مائة وتغريب عام فقال النبي صلى الله عليه وسلم + +132 +00:17:47,270 --> 00:17:54,790 +لأقضينا بينكما بقضاء الله تعالى على ابنك جلد مائة + +133 +00:17:54,790 --> 00:18:01,810 +وتغريب عام واذهب يا أنيس يقصد أنيسا الأسلمية رضي + +134 +00:18:01,810 --> 00:18:07,890 +الله عنه واذهب يا أنيس إلى امرأتي هذا فإن اعترفت + +135 +00:18:08,200 --> 00:18:16,580 +فارجمها طبعا هذا يمثل صورة من صور الوكالة فإن + +136 +00:18:16,580 --> 00:18:21,840 +النبي صلى الله عليه وسلم وكل أنيسا الأسلمي عن نفسه + +137 +00:18:21,840 --> 00:18:30,580 +في أن يذهب إلى المرأة ويقول هل قارفت الفاحشة مع + +138 +00:18:30,580 --> 00:18:38,730 +فلان كما يزعموافإن إيه؟ فإن قالت نعم أقام عليها + +139 +00:18:38,730 --> 00:18:45,410 +الحد كذلك + +140 +00:18:45,410 --> 00:18:53,470 +في إقامة الحد وكل عثمان ابن عثام رضي الله عنه عليا + +141 +00:18:53,470 --> 00:18:58,570 +رضي الله عنه في إقامة حد الشرب على الوليد ابن عقبة + +142 +00:18:59,150 --> 00:19:07,170 +ووكل علي الحسن في ذلك فأبى الحسن فوكل فوكل عبد + +143 +00:19:07,170 --> 00:19:16,210 +الله بن جعفر رضي الله عنهما وأقامه وقامه وعليه + +144 +00:19:16,210 --> 00:19:19,910 +يعده + +145 +00:19:20,800 --> 00:19:29,700 +عبد الله بن جعفر قام يحد يقيم الحد ينفذه على من + +146 +00:19:29,700 --> 00:19:38,780 +استوجبه واستحقه وعليه يعد السياط يعد السياط حتى لا + +147 +00:19:38,780 --> 00:19:47,990 +يقعوا في الحيف او الظلمأما التوكيل في إثبات الحدود + +148 +00:19:47,990 --> 00:19:54,150 +فمنها ما يكون حقا لله كالزنا و شرب الخمر ولا خصومة + +149 +00:19:54,150 --> 00:19:59,550 +فيه و منها ما يكون حقا للعبد كالقصاص و القذف و + +150 +00:19:59,550 --> 00:20:08,330 +يختلف الحكم في كل منها أما بالنسبة للوكالة في + +151 +00:20:08,330 --> 00:20:17,280 +إثبات الحدود كالقصاص و القذف فالوكالةالوكالة في + +152 +00:20:17,280 --> 00:20:24,440 +إثبات الحدود جائزة وهذا قول الجمهور منهم الشافعية + +153 +00:20:24,440 --> 00:20:31,740 +والحنفية والمالكية والحنابلة ودليل الجمهور هو أن + +154 +00:20:31,740 --> 00:20:39,340 +ذلك حق الآدمي والحاجة داعية فيه إلى التوكيل وخالف + +155 +00:20:39,340 --> 00:20:47,190 +في ذلك أبو يوسف من الحنفيةثانيا هل يجوز التوكيل في + +156 +00:20:47,190 --> 00:20:52,830 +إثبات الحدود التي هي حقوق لله تعالى وليس فيها خصوم + +157 +00:20:52,830 --> 00:20:58,430 +كالزنا والسرقة وشرب الخمر أيضا هذا خلاف بين أهل + +158 +00:20:58,430 --> 00:21:06,790 +العلم لكن الشافعية الذين يعنين قولهم ومذهبهم قد + +159 +00:21:06,790 --> 00:21:11,570 +أفادوا أنه لا يجوز التوكيل فيها + +160 +00:21:15,020 --> 00:21:20,720 +ثم بعد ذلك قال الإمام النووي رحمه الله وليكن + +161 +00:21:20,720 --> 00:21:28,220 +الموكل فيه معلوما من بعض الوجوه ولا يشترط علمه من + +162 +00:21:28,220 --> 00:21:35,640 +كل وجه فلو قال وكلتك في كل قليل وكثير أو في كل + +163 +00:21:35,640 --> 00:21:46,310 +أموري أو فوتت اليك كل شيء لم يصحىكلام نفيس اذا + +164 +00:21:46,310 --> 00:21:50,590 +لابد + +165 +00:21:50,590 --> 00:21:56,870 +في الموكل فيه ان يكون معلوما لكن + +166 +00:21:56,870 --> 00:22:06,390 +قصد العلماء من ايه بالعلم هنا ليس العلم من كل وجه + +167 +00:22:06,390 --> 00:22:16,700 +ليس العلم من كل وجه وانماوإنما العلم بما ينفي + +168 +00:22:16,700 --> 00:22:24,850 +الغرر الفاحشة أو الغرر الكبير في الموكل فيهفإذا + +169 +00:22:24,850 --> 00:22:32,430 +انتفى غرر كبير فإنه يتسامح بالغرر اليسير وذلك أن + +170 +00:22:32,430 --> 00:22:41,050 +عادة العقلاء مضت على التعافي وعلى التسامح في الغرر + +171 +00:22:41,050 --> 00:22:50,690 +اليسير ثم الغرر اليسير يعني متعذر متعذر الخروج عنه + +172 +00:22:50,690 --> 00:23:01,430 +متعذر البراء منهو ذلك أن الوكيل لا يمكن أن يكون + +173 +00:23:01,430 --> 00:23:09,930 +كالأصيل لا يمكن أن يكون كالأصيل فأنا إذا وكلت شخصا + +174 +00:23:09,930 --> 00:23:16,770 +في شراء متاع في المعظم الغالب أخوات الكلمات لا + +175 +00:23:16,770 --> 00:23:26,020 +يكون .. لا يكون هذا الوكيل يعني كالموكلكالموكل في + +176 +00:23:26,020 --> 00:23:33,120 +.. لو أنه زاول الأمر بنفسه لو أنه زاول الأمر بنفسه + +177 +00:23:33,120 --> 00:23:45,280 +بمعنى هل .. هل تراينا بأن أختك + +178 +00:23:45,280 --> 00:23:54,190 +مثلا إذا اشترت لك جلبابا او خماراهل يمكن أن تكون + +179 +00:23:54,190 --> 00:24:02,870 +باتقانك أنت لو ذهبت وزاولت الأمر بنفسك؟ ولذلك كثير + +180 +00:24:02,870 --> 00:24:09,350 +كثير ما يقع في حياتنا اليومية إذا وكل أحد أحد + +181 +00:24:09,350 --> 00:24:15,490 +أفراد أسرته في شراء متاعين أنه بعد شرائه والجيئة + +182 +00:24:15,490 --> 00:24:22,990 +به ربما إيه؟أو في الغالب يعني يكونوا لإيه .. ل .. + +183 +00:24:22,990 --> 00:24:29,970 +ل .. ل .. للموكل وجهته نظر فيه يعني لماذا جئت بهذا + +184 +00:24:29,970 --> 00:24:35,570 +اللون لو أنك جئت به أفضل من هذا هذا غالي الثمن + +185 +00:24:35,570 --> 00:24:42,930 +يعني لو أنك سوامته يعني في هذا الشيء إلى غير ذلك + +186 +00:24:43,700 --> 00:24:51,860 +المهم المهم أن الوكالة مظنة الغرر مظنة الغرر لكنها + +187 +00:24:51,860 --> 00:24:58,660 +لا تصح في الغرر الكبير و تصح في الغرر اليسير لأنه + +188 +00:24:58,660 --> 00:25:08,420 +لابد منه لابد من حصوله مهما حرصنا على مجافاته + +189 +00:25:08,420 --> 00:25:11,880 +والحذر من الوقوع فيه + +190 +00:25:14,710 --> 00:25:23,090 +مدى أن الغرر الكبير ممنوع منه ولا تصح الوكالة في + +191 +00:25:23,090 --> 00:25:28,570 +أي شيء فيه غرر كبير اقتضى + +192 +00:25:28,570 --> 00:25:40,350 +ذلك أن الشخص لو قال لآخر وكلتك + +193 +00:25:40,350 --> 00:25:53,240 +في كل قليل وكثيرمن مال فراحة فتصدق بكل مال موكله + +194 +00:25:53,240 --> 00:26:06,620 +فهذا لا يصح وذلك انه يقع غررا فاحشا والغرر الفاحش + +195 +00:26:06,620 --> 00:26:15,450 +مدفوع ثم ان الله جل وعلا نهان عن ذلكبقوله تعالى و + +196 +00:26:15,450 --> 00:26:22,070 +لا تجعل يدك مغلولة إلى عنقك ولا تبصطها كل البصط + +197 +00:26:22,070 --> 00:26:30,150 +فتقعد ملوما محصورا يعني كذلك النبي صلى الله عليه + +198 +00:26:30,150 --> 00:26:36,470 +وسلم في حديث سعدقال سعد عادني النبي صلى الله عليه + +199 +00:26:36,470 --> 00:26:42,630 +وسلم من وجع اشتد بيه فقلت يا رسول الله لقد بلغ بيه + +200 +00:26:42,630 --> 00:26:48,910 +من الوجع ما ترا واني ذو مال أفأتصدق بكل مالي؟ قال + +201 +00:26:48,910 --> 00:26:59,580 +لا فهذا غبن غبن على الورثةقال فبشطره قال لأ قال + +202 +00:26:59,580 --> 00:27:07,120 +فبثلثه قال الثلث والثلث كثير لأن تذر ورثتك أغنياء + +203 +00:27:07,120 --> 00:27:13,220 +خير من أن تذرهم عالة يتكففون الناس + +204 +00:27:17,670 --> 00:27:23,150 +لو قال له وكلتك في كل قليل أو كثير أو في كل أموري + +205 +00:27:23,150 --> 00:27:31,990 +أو فوتت اليك كل شيء فهذا لم يصح عندنا + +206 +00:27:31,990 --> 00:27:37,610 +و كذلك عند الحنفية لأنه مظنة الغرر الفاحش والغرر + +207 +00:27:37,610 --> 00:27:44,290 +الفاحش ينقلب على عقد الوكالةبالإيه؟ بالنقض والفساد + +208 +00:27:44,290 --> 00:27:51,790 +أما لو كان الغرر يعني يسيرا يعني في وجه من الوجوه + +209 +00:27:51,790 --> 00:28:00,490 +فهو إيه؟ فهو يعني مقبول والوكالة صحيحةوإن قال في + +210 +00:28:00,490 --> 00:28:07,850 +بيع أموالي وعتق أرقائي صحة وإن قال في بيع أموالي + +211 +00:28:07,850 --> 00:28:15,130 +وعتق أرقائي صحة بيان هذا إن قال الأصيل للوكيل + +212 +00:28:15,130 --> 00:28:22,230 +وكلتك في بيع أموالي وقض ديوني واستفاء ديوني من + +213 +00:28:22,230 --> 00:28:23,830 +المدينين + +214 +00:28:25,710 --> 00:28:34,810 +وعتق أرقائي ورد ودائعي ومخاصمة خصمائي ونحو ذلك صح + +215 +00:28:34,810 --> 00:28:43,930 +منهم وإن جهل الوكيل الأموال والديون ومن هي عليه + +216 +00:28:43,930 --> 00:28:50,770 +والأرقاء والودائعومن هي عنده والخصومة وما فيه + +217 +00:28:50,770 --> 00:28:58,010 +الخصومة أو جهل الموكل نفسه فهذا يعني سهل مادما أنه + +218 +00:28:58,010 --> 00:29:02,890 +قال + +219 +00:29:02,890 --> 00:29:04,870 +له هذا الكلام فإنه + +220 +00:29:07,940 --> 00:29:15,940 +فإن إتقان الوكالة تقتضي منه أن يتثبت بعد ذلك إما + +221 +00:29:15,940 --> 00:29:23,620 +من الكراريس أو من الوثائق المكتوبة أو ما شابه + +222 +00:29:23,620 --> 00:29:30,320 +بيطلع عليها الوكيل ثم يذهب فيتابع لاستفاء تلك + +223 +00:29:30,320 --> 00:29:32,420 +الديون والحقوق + +224 +00:29:34,270 --> 00:29:45,200 +فهذا كله تصح فيه الوكالةوالجهالة من قبل الموكل أو + +225 +00:29:45,200 --> 00:29:51,880 +من قبل الوكيل عند العقد لا تصير العقد فاسدا لأن + +226 +00:29:51,880 --> 00:30:00,540 +الوكيل يراجع الوثائق ويتثبت + +227 +00:30:00,540 --> 00:30:06,220 +منها وهذا يجعله + +228 +00:30:07,230 --> 00:30:16,350 +بمنع عن الغرر الفاحش كذلك + +229 +00:30:16,350 --> 00:30:23,270 +قال الإمام رحمه الله وإن وكله في شراء عبد وجب بيان + +230 +00:30:23,270 --> 00:30:31,950 +نوعه أو دار وجب بيان المحلة والسكة لا قدر الثمن في + +231 +00:30:31,950 --> 00:30:34,890 +الأصحى وهذا كلام نفيس + +232 +00:30:37,430 --> 00:30:49,550 +انوكل شخص آخر في شراء عدن وجب على الموكل بيان نوعه + +233 +00:30:49,550 --> 00:30:58,810 +يعني أن يقول أوليده غلاما مثلا غلاما تركيا أو + +234 +00:30:58,810 --> 00:31:08,100 +غلاما فارسيا مثلا أو هنديا ولا يكفي ذكر الجنسكعبد + +235 +00:31:08,100 --> 00:31:14,220 +كعبد لاختلاف الأغراض بذلك وإن تباينت أصناف نوع + +236 +00:31:14,220 --> 00:31:23,500 +واجب بيانه الصنف يعني إذا مثلا كان العبيد أصنافكان + +237 +00:31:23,500 --> 00:31:29,780 +العبيد أصناف منهم الأعجمي ومنهم العربي إلى غير ذلك + +238 +00:31:29,780 --> 00:31:37,380 +فلا بد عندئذ من تحديد الوصف حتى إيه حتى ينفي + +239 +00:31:37,380 --> 00:31:46,940 +الموكل الغرر عن نفسه يعني أريد غلاماأريد غلاما + +240 +00:31:46,940 --> 00:31:57,620 +عربيا أو أريد غلاما كاتبا أريد غلاما يحسن القراءة + +241 +00:31:57,620 --> 00:32:05,280 +والكتابة أريد مثلا غلاما نجارا أريد غلاما حدادا + +242 +00:32:05,280 --> 00:32:14,020 +إلى غير ذلك طبعا إذا ذكرنا هذاإذا ذكرنا هذا فلابد + +243 +00:32:14,020 --> 00:32:22,560 +أن نتنبه إلى تحديد الجنس أيضا من ذكورة وأنوثة + +244 +00:32:22,560 --> 00:32:30,660 +فلابد أن يحدد أريد أن أريد غلاماطبعا الغلام معروف + +245 +00:32:30,660 --> 00:32:36,020 +بأنه ذكر لكن لو مثلا قال أريد إيه؟ أريد مملوكا + +246 +00:32:36,020 --> 00:32:42,040 +فلابد عندئذ أن يقول مملوكا ذكرا أو مملوكا أنثى + +247 +00:32:42,040 --> 00:32:50,500 +واضح الكلام؟ وهذه أهم من الأولى ولا يشترط استفاء + +248 +00:32:50,500 --> 00:32:57,640 +الأوصاف المقررة في السلم يعني ليس بالضرورةان يقول + +249 +00:32:57,640 --> 00:33:02,840 +الموكل او يحدد الموكل للوكيل + +250 +00:33:03,710 --> 00:33:14,770 +الشروط التي قررت في عقد السلم وهي أوصاف دقيقة لأن + +251 +00:33:14,770 --> 00:33:24,770 +المسلم فيه غائب فلابد من أوصاف تنفي عنه الجهالة + +252 +00:33:24,770 --> 00:33:33,960 +حتى ننقى بنفسنا عن الغرروعن الغبن الفاحشي لا يشترط + +253 +00:33:33,960 --> 00:33:40,020 +هذا في الوكالة بل يكفي الأوصاف الظاهرة أو الأوصاف + +254 +00:33:40,020 --> 00:33:52,720 +المشتهرة كاذكورة والأنوثة كذلك النوع مثلا والصفة + +255 +00:33:52,720 --> 00:34:01,980 +مثلا كتركي فارسي عربي كذلكالمهنة او الحرفة اذا + +256 +00:34:01,980 --> 00:34:08,220 +اراده مثلا اراده لحرفته فلابد عند اذن ان يبين + +257 +00:34:08,220 --> 00:34:19,220 +للوكيل الحرفة التي يريدها ولو وكله في شراء داروجب + +258 +00:34:19,220 --> 00:34:24,540 +بيان المحلة انا اريد مثلا دارا في حي الصبرة اريد + +259 +00:34:24,540 --> 00:34:32,440 +دارا في حي الرمال وذلك انه يختلف ثمن الدار من ايه + +260 +00:34:32,440 --> 00:34:41,400 +من حي الى حي ولابد ايضا يعني من بيان المحلةو + +261 +00:34:41,400 --> 00:34:49,420 +الحارة والشارع الذي عليه الدار أو الذي يقود إلى + +262 +00:34:49,420 --> 00:35:01,590 +الدار و كذلك أن يقول محددا البلدأه البلد اللتي + +263 +00:35:01,590 --> 00:35:07,690 +فيها الدار يعني أنا أريده دارا اه في قطاعي غزة في + +264 +00:35:07,690 --> 00:35:11,430 +محلة الصبرة مثلا او في محلة الرمال + +265 +00:35:14,420 --> 00:35:21,260 +وإذا أراد أن يشتري حانوتا مثلا بقالة فلابد أن يحدد + +266 +00:35:21,260 --> 00:35:31,360 +يحدد موقعها من السوق بمعنى أن كل وصف له أثر في + +267 +00:35:31,360 --> 00:35:37,380 +قيمة العين المبيع أو العين المؤجرة لابد من ذكره + +268 +00:35:37,380 --> 00:35:44,710 +لأن عدم ذكره يقود إلىالى الغرر او يقوده الى الغبن + +269 +00:35:44,710 --> 00:35:52,190 +الفاحش واضح الامر بيقول و لو وكله ان يزوج امرأة و + +270 +00:35:52,190 --> 00:35:57,910 +لم يعينها لم يصح التوكيل كما في الوكالة بشراء ا + +271 +00:35:57,910 --> 00:36:07,860 +عبد لم يصفه بخلاف ما لو قال زوجني زوجني فلانةفإيه + +272 +00:36:07,860 --> 00:36:14,440 +لو قال لو حددها أو لو قال زوجني إحدى بناتي فلان أو + +273 +00:36:14,440 --> 00:36:21,760 +لو قال زوجني من عائلتي فلان فهذا إيه؟ فهذا غبن + +274 +00:36:21,760 --> 00:36:29,920 +يسير محتمل فتصح الوكالة فيه أقف عند هذا وفقنا الله + +275 +00:36:29,920 --> 00:36:35,020 +وإيانا لما يحب ويرضى والحمد لله رب العالمين + diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/C4RAvWfx350.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/C4RAvWfx350.srt new file mode 100644 index 0000000000000000000000000000000000000000..f9c23fe250eb4ea42815a1d32e0881a61ed004ed --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/C4RAvWfx350.srt @@ -0,0 +1,1179 @@ +1 +00:00:20,890 --> 00:00:26,650 +إن الحمد لله نحمده ونستعينه ونستغفره ونعوذ + +2 +00:00:26,650 --> 00:00:32,210 +بالله من شرور أنفسنا وسيئات أعمالنا من يهد الله + +3 +00:00:32,210 --> 00:00:38,470 +فلا مضل له ومن يضلل فلا هادي له وأشهد أن لا إله + +4 +00:00:38,470 --> 00:00:44,790 +إلا الله وحده لا شريك له وأشهد أن محمدا عبده و + +5 +00:00:44,790 --> 00:00:49,410 +رسوله وبعد سنبدأ + +6 +00:00:51,370 --> 00:00:57,950 +بأول مفردات هذا المساق القيم يقول الإمام النووي + +7 +00:00:57,950 --> 00:01:03,330 +رحمه الله تعالى في كتابه منهاج الطالبين كتاب + +8 +00:01:03,330 --> 00:01:14,070 +الشركة قال هي أنواع شركة الأبدان كشركة الحمالين + +9 +00:01:14,070 --> 00:01:23,320 +وسائر المِحْتَرَفَةِ ليكون بينهما كسبهما متساويا أو + +10 +00:01:23,320 --> 00:01:33,840 +متفاوتا مع اتفاق الصناعة أو اختلافها شرح + +11 +00:01:33,840 --> 00:01:38,160 +هذا + +12 +00:01:38,160 --> 00:01:43,660 +الكلام قوله كتاب الشركة الشركة + +13 +00:01:45,750 --> 00:01:51,570 +مصطلح كسائر المصطلحات له معنيان معنى في اللغة + +14 +00:01:51,570 --> 00:02:00,610 +ومعنى آخر في الاصطلاح أما معناه في اللغة قال ابن + +15 +00:02:00,610 --> 00:02:09,290 +فارس في معجم مقاييس اللغة شرك الشين والواو والراء والكاف + +16 +00:02:09,290 --> 00:02:19,250 +أصل يدل على مقارنة وخلاف انفراد أصل يدل على مقارنة + +17 +00:02:19,250 --> 00:02:28,190 +وخلاف انفراد هذا الكلام يفتح علينا أن نتصور + +18 +00:02:28,190 --> 00:02:38,910 +الأشياء التي تتحقق فيها الشركة الشركة وهي أشياء + +19 +00:02:38,910 --> 00:02:49,210 +يجتمع فيها حقان لإثنين فصاعدا يجتمع فيها حقان أو + +20 +00:02:49,210 --> 00:02:59,230 +أكثر منهما لإثنين فصاعدا مطلقا مثل + +21 +00:02:59,230 --> 00:03:10,930 +البيت أو قطعة الأرض إذا اشترك فيها إثنان أو أكثر + +22 +00:03:10,930 --> 00:03:20,810 +منهما مثل السيارة إن يشتري اثنان سيارة + +23 +00:03:20,810 --> 00:03:30,150 +كل واحد منهما يبذل جزء من ثمنها فالسيارة شركة + +24 +00:03:30,150 --> 00:03:42,360 +بينهما الدابة مثلا البقرة أو البعير أو الشاة إذا + +25 +00:03:42,360 --> 00:03:52,240 +اجتمع اثنان أو ثلاثة في دابة من المذكورات فإنها + +26 +00:03:52,240 --> 00:04:03,270 +تصير شركة بينهما أو بينهم قوله وخلاف انفرادهذا + +27 +00:04:03,270 --> 00:04:11,650 +يحتمل الشيء إذا كان ملكا لشخص واحد لا لشخصين أو + +28 +00:04:11,650 --> 00:04:23,330 +أكثر ويحتمل أيضا أن يكون الشيء + +29 +00:04:26,200 --> 00:04:34,600 +لا يحتمل أن يملكه أكثر من واحد كما لو كان قليلا + +30 +00:04:34,600 --> 00:04:46,860 +ولا يتصور في العرف أن يشترك فيه اثنان فضلا عن أن + +31 +00:04:46,860 --> 00:04:55,860 +يشترك فيه أكثر منهما مثلا يعني كحفنة قمح فإنه يصدق + +32 +00:04:55,860 --> 00:05:06,460 +عليها أنها شيء لكن في العرف لا يعني لم نوفق أن أو + +33 +00:05:06,460 --> 00:05:15,760 +لم نقف على أن يملك حظا قليلا من القمح أو من الشعير + +34 +00:05:15,760 --> 00:05:25,380 +أو من غيرهما اثنان أو أكثر منهما ثم قال والشركة إن + +35 +00:05:25,380 --> 00:05:31,540 +يكون الشيء بين اثنين لا ينفرد به أحدهما أن يكون + +36 +00:05:33,470 --> 00:05:45,210 +الشيء بين اثنين لا ينفرد به أحدهما هذا تقرير لما + +37 +00:05:45,210 --> 00:06:00,500 +ذكرنا الشركة كحقيقة شرعية لا تصدق إلا في شيء سواء + +38 +00:06:00,500 --> 00:06:07,980 +كان ماديا أو معنويا يشترك + +39 +00:06:07,980 --> 00:06:14,740 +فيه اثنان أو يجتمع فيه حقان للاثنين أو لأكثر منهما + +40 +00:06:14,740 --> 00:06:26,380 +ولا ترد الشركة على شيء قد استقل فيه أو في ملكيته + +41 +00:06:26,380 --> 00:06:38,410 +شخص واحد فمثلا الكتاب.. الكتاب إذا كان مستقيلا في + +42 +00:06:38,410 --> 00:06:46,950 +ملكيته فلا يصدق أن نقول إن هذا الكتاب شركة بيني + +43 +00:06:46,950 --> 00:06:56,910 +وبين أحمد وذلك أني أملكه وحدي لكن لو تصورت أني + +44 +00:06:56,910 --> 00:07:05,730 +بذلت ثمنا أو جزء من ثمنه وأخي أحمد بذل جزء آخر و + +45 +00:07:05,730 --> 00:07:12,930 +جمعنا.. جمعنا ما لينا ثم اشترينا الكتاب عندئذ + +46 +00:07:12,930 --> 00:07:20,950 +يصدق أن يكون الكتاب شركة بيننا وذلك لأن كل واحد + +47 +00:07:20,950 --> 00:07:24,430 +مننا بذل جزء من ثمنه + +48 +00:07:26,920 --> 00:07:34,080 +الشركة في الاصطلاح عرفها العلماء بتعريفين أحدهما + +49 +00:07:34,080 --> 00:07:42,100 +عام والآخر خاص أما العام فهو ثبوت الحق في الشيء + +50 +00:07:42,100 --> 00:07:51,300 +الواحد لشخصين فصاعدا على جهة الشيوع ثبوت الحق في + +51 +00:07:51,300 --> 00:07:59,860 +الشيء الواحد لشخصين فصاعدا على جهة الشيوع شرحوا + +52 +00:07:59,860 --> 00:08:10,540 +الفاظ التعريف قولهم ثبوت الحق عام يشمل كل حق سواء + +53 +00:08:10,540 --> 00:08:14,660 +كان عاما أو خاصا + +54 +00:08:20,270 --> 00:08:29,110 +وسواء كان اختياريا أو إجباريا الحق العام الحق + +55 +00:08:29,110 --> 00:08:33,910 +العام من + +56 +00:08:33,910 --> 00:08:39,370 +أمثالته الطرقات + +57 +00:08:39,370 --> 00:08:45,110 +فالطرقات حق + +58 +00:08:45,110 --> 00:08:45,750 +عام + +59 +00:08:48,740 --> 00:09:02,600 +يملك أو مقرر ممنوح لكل أحد أن يمر منه ولا يملك أحد + +60 +00:09:02,600 --> 00:09:08,260 +أن يمنع الآخرين من أن يمروا في الطريق مثل هذه + +61 +00:09:08,260 --> 00:09:17,090 +القاعة فهي حق مقرر لكل من سجلت هذا المساق أن تقرأ + +62 +00:09:17,090 --> 00:09:25,490 +فيه في زمن محاضرتها فهو حق عام أما الحقوق الخاصة + +63 +00:09:25,490 --> 00:09:35,190 +فهي كثيرة قلمك حق خاص لك كراستك حق خاص لك حقيبتك + +64 +00:09:35,190 --> 00:09:45,080 +حق خاص لك أما الحق الاختياري والإجباري فهناك حق + +65 +00:09:45,080 --> 00:09:57,320 +اختياري وهو الشيء الذي يدرك باختيارك فمثلا لو أنك + +66 +00:09:57,320 --> 00:10:07,380 +اشتريت وأختك حقيبة أو اشتريت وأختك + +67 +00:10:11,300 --> 00:10:23,300 +مثلا جوالا محمولا فهذا قد أدرك بسبيل الشراء + +68 +00:10:23,300 --> 00:10:30,680 +والشراء فعل من الأفعال الاختيارية التي لا تحصل إلا + +69 +00:10:30,680 --> 00:10:41,180 +باختيار الإنسان لكن هناك حقوق تثبت إجبارا لا علاقة + +70 +00:10:41,180 --> 00:10:48,660 +للإنسان أو لا اختيار للإنسان في تحصيلها أو تحقيقها + +71 +00:10:48,660 --> 00:11:01,420 +مثل الميراث فلو أن شخصا مات وله ذرية وخلف لهم تركة + +72 +00:11:03,190 --> 00:11:12,650 +أليس التركة تثبت حقا لجميع ورثة هذا الميت؟ + +73 +00:11:12,650 --> 00:11:20,370 +حقهم في التركة هل ثبت باختيارهم أم ثبت إجبارا + +74 +00:11:20,370 --> 00:11:28,690 +بطريق الشرع؟ كذلك الدية لو أن رجلا عدوانيا ظالما + +75 +00:11:28,690 --> 00:11:37,230 +اعتدى على شخص معصوم الدم فقتله وكانت الجريمة عمدا + +76 +00:11:37,230 --> 00:11:42,090 +عدوانا وللقتيل + +77 +00:11:42,090 --> 00:11:50,130 +ذرية تتألف من عدد من الأبناء وعدد من البنات + +78 +00:11:55,100 --> 00:12:05,760 +أليس القصاص حقا يثبت بجريمة العمد العدوان؟ سؤالي + +79 +00:12:05,760 --> 00:12:16,640 +لكن هل هذا الحق يثبت لواحد من أولاد الميت أم يثبت + +80 +00:12:16,640 --> 00:12:24,560 +لجميعهم؟ بمعنى هل يجوز لواحد من أولاده من الأبناء + +81 +00:12:24,560 --> 00:12:31,740 +والبنات أن يستقل في تقرير القصاص أو التنازل عنه + +82 +00:12:31,740 --> 00:12:40,040 +إلى الدية أم لابد من أن يقول كل واحد ويعرف كل واحد + +83 +00:12:40,690 --> 00:12:46,250 +من أيه؟ من الأولاد، من الأبناء والبنات عن رأيه إن + +84 +00:12:46,250 --> 00:12:49,670 +كان يريد القصاص أو كان يريد الدية + +85 +00:12:52,910 --> 00:13:01,490 +النوع الأول الذي أدرك بسبيل البيع أو أدرك بسبيل + +86 +00:13:01,490 --> 00:13:09,930 +الهبة أو الوصية أو ما شابه ذلك فإن هذا يطلق عليه + +87 +00:13:09,930 --> 00:13:18,720 +بأنه حق اختياري لكن الذي أدرك بسبيل الميراث أو + +88 +00:13:18,720 --> 00:13:28,180 +بسبيل القصاص فإنه حق إجباري ثبت للشخص أو لمجموعة + +89 +00:13:28,180 --> 00:13:35,120 +الأشخاص بطريق الشرع قوله أو قولهم في تعريفهم في + +90 +00:13:35,120 --> 00:13:41,110 +الشيء الواحد أيضا هو عام في الموجود والمعدوم + +91 +00:13:41,110 --> 00:13:49,970 +والمادي والمعنوي ثم قولهم لشخصين فصاعدا هذا يفيد + +92 +00:13:49,970 --> 00:13:56,610 +حصر الشركة في الحقوق المشتركة بين اثنين أو أكثر + +93 +00:13:56,610 --> 00:14:06,300 +منهما واضح الكلام؟ قبل قليل قلت لا يستقيم إذا انفرد + +94 +00:14:06,300 --> 00:14:14,160 +في ملكية هذا الكتاب أن أقول هذا الكتاب هو شركة وذلك + +95 +00:14:14,160 --> 00:14:21,380 +أني منفرد في ملكيته لكن إذا كنت وأخي قد اشتركنا + +96 +00:14:21,380 --> 00:14:28,520 +في ثمنه فاشتريناه معا أو وكل أحدنا الآخر في شرائه + +97 +00:14:29,210 --> 00:14:35,370 +عندئذ نقول هذا الكتاب شركة بيننا واضح الكلام؟ + +98 +00:14:35,370 --> 00:14:41,810 +إذا قوله لشخصين فصاعدا يفيد حصر الشركة في الحقوق + +99 +00:14:41,810 --> 00:14:48,170 +المشتركة بين اثنين أو أكثر قوله أو قولهم على جهة + +100 +00:14:48,170 --> 00:14:52,710 +الشيوع هذا أمر مهم أو هذا قيد مهم + +101 +00:14:55,790 --> 00:15:05,370 +الشيوع يؤذن بالاندماج والاختلاط وعدم التحديد وفرز + +102 +00:15:05,370 --> 00:15:14,290 +الأنصبة فهو قيد يخرج أو يخرج به الحق المنفرد + +103 +00:15:14,290 --> 00:15:23,070 +وكذلك يخرج به الحقوق المجتمعة إذا كانت تتألف من + +104 +00:15:23,070 --> 00:15:32,310 +أجزاء وهذه الأجزاء كل واحد منها معين معروف لصاحبه + +105 +00:15:32,310 --> 00:15:36,470 +مثلا لو + +106 +00:15:36,470 --> 00:15:40,010 +قلت لكن اجمعنا + +107 +00:15:40,860 --> 00:15:48,460 +جمعنا الحقائب وضعناها على هذه المنضدة فجاء مثلا + +108 +00:15:48,460 --> 00:15:56,120 +خمس طالبات كل واحدة وضعت حقيبتها هنا فاجتمع بين + +109 +00:15:56,120 --> 00:16:04,270 +يدي خمس حقائب هل يصلح أو هل يستقيم أن أقول إن + +110 +00:16:04,270 --> 00:16:12,030 +الحقائب الخمس شركة بين أخوات الطالبات الخمس؟ + +111 +00:16:12,860 --> 00:16:22,640 +لماذا؟ لأن كل حقيبة معروفة معينة معلومة صاحبتها، + +112 +00:16:22,640 --> 00:16:32,120 +أليس كذلك؟ لكن لو مثلا بذلت كل واحدة من أخوات + +113 +00:16:32,120 --> 00:16:44,080 +الطيبات مثلا ثلاثين شيقلا فجمعنا منه هذا المبلغ ثم + +114 +00:16:44,080 --> 00:16:51,020 +وكلنا واحدة منهن أن تشتري خمس حقائب ثم جاءت + +115 +00:16:51,020 --> 00:16:57,360 +بالحقائب ووضعتها بين يديها ألا يستقيم عندئذ أن + +116 +00:16:57,360 --> 00:17:04,080 +أقول إن هذه الحقائب شركة بين الخمس ما الفرق بين + +117 +00:17:04,080 --> 00:17:08,880 +المثال الأول والمثال الثاني تفضلي + +118 +00:17:12,410 --> 00:17:21,290 +ليس فقط هذا.. ليس فقط هذا بل حقوقهن مختلطة ما + +119 +00:17:21,290 --> 00:17:29,130 +زالت.. ما زالت مندمجة شائعة ليست محددة فربما مثلا + +120 +00:17:29,130 --> 00:17:35,810 +.. ربما بعد التحديد تكون الحقيبة البنية لمريم + +121 +00:17:35,810 --> 00:17:46,550 +الحقيبة السوداء مثلا لشيماء الحقيبة مثلا الحمراء + +122 +00:17:46,550 --> 00:17:57,480 +لسعاد وهكذا المهم أنها قبل أن تتميز الأنصبة يصدق + +123 +00:17:57,480 --> 00:18:05,120 +أن نقول إن هذه الحقائب شركة لأخواتنا + +124 +00:18:05,120 --> 00:18:12,060 +الخمس وذلك أن حقوقهن في الحقائب ما زالت شائعة ما + +125 +00:18:12,060 --> 00:18:18,440 +زالت مختلطة لكن في المثال الأول لا يستقيم أن نقول + +126 +00:18:19,370 --> 00:18:25,610 +إن الحقائب شركة لإيه لأخواتنا الخمس ليش؟ لأن كل + +127 +00:18:25,610 --> 00:18:33,790 +واحدة من إيه من هن لها حقيبة معينة مميزة مفرزة عن + +128 +00:18:33,790 --> 00:18:40,220 +غيرها واضح الكلام؟ هذا قيد مهم في تمييز الشركة عن + +129 +00:18:40,220 --> 00:18:46,360 +غيرها الشركة دائما لا تكون إلا في الأشياء التي + +130 +00:18:46,360 --> 00:18:53,580 +يجتمع فيها حقان فصاعدا ثم تكون الحقوق على سبيل + +131 +00:18:53,580 --> 00:18:59,920 +الشيوع لا على سبيل التعيين والانفراد واضح الكلام؟ + +132 +00:19:00,210 --> 00:19:07,430 +هذا التعريف الذي قلنا بأنه هو التعريف العام لماذا + +133 +00:19:07,430 --> 00:19:15,370 +يا ترى كان عاما لأنه يصدق على الشيء المالي وعلى + +134 +00:19:15,370 --> 00:19:22,370 +غيره كالقصاص والحدود كالقصاص والحدود الآن مثلا + +135 +00:19:23,920 --> 00:19:29,820 +ذكرنا مثال القصاص نذكر مثال الحدود لو أن رجلا سرق + +136 +00:19:29,820 --> 00:19:34,560 +سرق متاع + +137 +00:19:34,560 --> 00:19:38,880 +أحمد والسرقة + +138 +00:19:38,880 --> 00:19:43,640 +أخذ مال متقوم + +139 +00:19:43,640 --> 00:19:46,940 +مملوك + +140 +00:19:46,940 --> 00:19:56,390 +للغير خفية من حرز مثله ثم ألقي القبض على الجاني + +141 +00:19:56,390 --> 00:20:00,190 +الواجب + +142 +00:20:00,190 --> 00:20:07,490 +بعد ذلك إقامة الحد عليه وهو ماذا؟ وهو القطع أليس + +143 +00:20:07,490 --> 00:20:15,530 +كذلك؟ لكن قبل استيفاء الحد + +144 +00:20:15,530 --> 00:20:27,580 +من الجاني مات أحمد وله ذرية مات أحمد وله ذرية، أليس + +145 +00:20:27,580 --> 00:20:34,960 +استيفاء الحد يرتحل من أحمد إلى أولاده من الأبناء + +146 +00:20:34,960 --> 00:20:42,130 +والبنات؟ بمعنى أن أولاده يريثون حق أبيهم في استيفاء + +147 +00:20:42,130 --> 00:20:49,150 +الحق من الجاني واضح الأمر، إذا يصح أن نقول بأن + +148 +00:20:49,150 --> 00:20:57,050 +أولاد أحمد شركاء في استيفاء الحق من من جنى على مال + +149 +00:20:57,050 --> 00:21:07,530 +أبيهم طيب استيفاء الحق هذا يصنف ماديا أم معنويا؟ لا + +150 +00:21:07,530 --> 00:21:13,530 +إله إلا الله كيف مادية يصنف معنويا هذا من الحقوق + +151 +00:21:13,530 --> 00:21:19,570 +المعنوية وليس من الحقوق المادية المادية يشتركوا في + +152 +00:21:19,570 --> 00:21:24,650 +بيت يشتركوا في التاريخ اللي خلفها لهم وما شابه ذلك + +153 +00:21:24,650 --> 00:21:31,730 +كذلك قالوا إن الحد عام لأنه يصدق على ثبوت الحق + +154 +00:21:31,730 --> 00:21:39,180 +الاختياري ذاك الذي يدركه بالأفعال الإختيارية مثل + +155 +00:21:39,180 --> 00:21:44,760 +البيع مثل الإجارة مثل الهبة مثل الوصية، مش هذا؟ + +156 +00:21:44,760 --> 00:21:50,860 +إذا وهبتِ متاعًا لأختك، أليس هذا من الأفعال + +157 +00:21:50,860 --> 00:21:56,360 +الإختيارية؟ صحيح ولا لأ؟ ويشمل أيضا الحقوق + +158 +00:21:56,360 --> 00:22:03,280 +الإجبارية التي تثبت بطريق الشرعي كالميراث والدية + +159 +00:22:04,820 --> 00:22:09,780 +ومعلوم أن الميراث والديها حقوق تثبت جبرا بطريق + +160 +00:22:09,780 --> 00:22:14,760 +الشرعي لا اختيارا بطريق العبد هذا هو التعريف العام + +161 +00:22:14,760 --> 00:22:20,460 +أما التعريف الخاص فهو مقصور على الحقيقة العرفية + +162 +00:22:20,460 --> 00:22:27,780 +الشرعية مرة أخرى الحد أو التعريف الخاص هو الذي + +163 +00:22:27,780 --> 00:22:32,100 +وضعه + +164 +00:22:32,100 --> 00:22:44,700 +العلماء ليحددوا ويعرفوا به الشركة من جهة حقيقتها + +165 +00:22:44,700 --> 00:22:53,320 +العرفية الشرعية ايش معنى هذا؟ الآن + +166 +00:22:53,320 --> 00:23:03,140 +لو أننا انقلبنا إلى بيوتنا فكل واحد مننا عندما دخل + +167 +00:23:03,140 --> 00:23:14,000 +بيته سمع الأهل وأفراد البيت يتحدثون فكان من قولهم + +168 +00:23:14,000 --> 00:23:22,820 +سنشترك إن شاء الله تعالى بعد عيد الأضحى لنجمع لنجمع + +169 +00:23:22,820 --> 00:23:28,380 +العيدية التي أدركنا من عيد الفطر وعيد الأضحى + +170 +00:23:28,380 --> 00:23:40,520 +ونشتري مثلا Galaxy 2 مثلا الآن عندما تسمعين كلفظ + +171 +00:23:40,520 --> 00:23:48,460 +الشركة ما هو المعنى الذي يتبادر إلى ذهنك هل يتبادر + +172 +00:23:48,460 --> 00:23:59,880 +إلى ذهنك القصاص حق القصاص أو حق مثلا الأولاد في + +173 +00:23:59,880 --> 00:24:09,860 +إقامة الحد أو استفائه؟ هل يتبادر إلى الذهن مثلا + +174 +00:24:09,860 --> 00:24:19,520 +الدية؟ وحق الورثة فيها أم أن المعنى المتبادر إلى + +175 +00:24:19,520 --> 00:24:32,040 +الذهن هو فعل اختياري يدركه باسبيل البيع للجوال مثلا + +176 +00:24:32,040 --> 00:24:42,180 +أو لشات نريد أن نذبحها أو لوليمة مثلا أو لنشتري + +177 +00:24:42,180 --> 00:24:49,360 +حلوة طالما اشتهيناها وعاجزنا عن أيه؟ عن ثمنها + +178 +00:24:49,360 --> 00:24:57,460 +فلما اجتمع ثمنها يعني قررنا شرائها أليس هذا هو + +179 +00:24:57,460 --> 00:25:06,920 +المعنى المتبادر؟ إذا لما كان المعنى المتبادر عند + +180 +00:25:06,920 --> 00:25:14,620 +الناس من لفظ الشركة هي الفعل الاختياري أو اجتماع + +181 +00:25:14,620 --> 00:25:23,780 +الحقوقي في شيء ما بسبيل الاختيار راح العلماء يضعون + +182 +00:25:23,780 --> 00:25:33,980 +تعريفًا لهذه الحقيقة العرفية الشرعية فقالوا في + +183 +00:25:33,980 --> 00:25:41,600 +تعريفها هي عقد على مال + +184 +00:25:41,600 --> 00:25:49,680 +يقتضي ثبوت الحق فيه على جهة الشيوع إيش معنى هذا + +185 +00:25:49,680 --> 00:25:58,200 +التعريف؟ العقد بين واضح وهو ما يتولاه شخصان أو + +186 +00:25:58,200 --> 00:26:07,150 +أكثر العقد ما يتولاه الموجب والقابل أو العاقدان، + +187 +00:26:07,150 --> 00:26:18,040 +أليس كذلك؟ قوله على مال .. على مال يخرجوا .. يخرجوا + +188 +00:26:18,040 --> 00:26:25,740 +ما ليس بمال .. ما ليس بمال طبعا يعني أنبه وأحذر من + +189 +00:26:25,740 --> 00:26:33,620 +النقص في فهم الأذهان عند ذكري لفظ المال على + +190 +00:26:33,620 --> 00:26:37,420 +الشواكل + +191 +00:26:37,420 --> 00:26:42,540 +والدولارات والدنانير أو على الذهب والفضة لأ المال + +192 +00:26:42,540 --> 00:26:51,600 +أرحب من هذا كل ما يتمول كل ما ما قرر الشارع الحكيم + +193 +00:26:51,600 --> 00:26:59,600 +له قيمة فهو مال يخرج بذلك ماذا؟ الكلب العقور، + +194 +00:26:59,600 --> 00:27:07,820 +الخنزير الميتة، الدم المسفوح، كذلك الخمر وكل شراب + +195 +00:27:07,820 --> 00:27:16,970 +مسكر، المفترات مثل الحشيش، الدخان وما شابه كذلك + +196 +00:27:16,970 --> 00:27:23,770 +يخرجوا بهذا آلات الطرب آلات اللهو فإيه فهي آلات + +197 +00:27:23,770 --> 00:27:31,510 +الشيطان هذه الأشياء أهدر الشارع ثمانيتها وإن رأينا + +198 +00:27:31,510 --> 00:27:37,910 +ألف الساق ورأينا الكفار يتداولونها بأموال لكن + +199 +00:27:37,910 --> 00:27:44,070 +المسلم لا يجوز أن يقبلها بالمجان فضلا عن أن يبذل + +200 +00:27:44,070 --> 00:27:51,730 +فيها مالا أو ثمنا واضح الكلام؟ إذا الشركة بمعناها + +201 +00:27:51,730 --> 00:27:58,430 +الخاص هي عقد على مال يقتضي ثبوت الحق فيه على جهة + +202 +00:27:58,430 --> 00:28:05,470 +الشيوع يقتضي ثبوت الحق فيه على جهة الشيوع مثل أن + +203 +00:28:05,470 --> 00:28:11,690 +يجتمع مثلا اثنان أو أكثر على شراء بيت أو على شراء + +204 +00:28:11,690 --> 00:28:19,700 +سيارة فالسيارة والبيت مال وقد اجتمع فيها أكثر من حق + +205 +00:28:19,700 --> 00:28:24,800 +وعلى سبيل الشيوع الآن لما مثلا ثلاثة أو أربع أو + +206 +00:28:24,800 --> 00:28:31,140 +خمسة يجتمعون أو يشتركون في شراء بيت أليست حقوقهم + +207 +00:28:31,140 --> 00:28:39,060 +في البيت ما زالت مندمجة ومتداخلة ومشاعًا وغير + +208 +00:28:39,060 --> 00:28:45,480 +مستقلة ولا مفرزة؟ واضح الكلام؟ هذه هي الشركة + +209 +00:28:45,480 --> 00:28:52,420 +بمعناها الخاصة أما مشروعيتها فثبتت مشروعية الشركة + +210 +00:28:52,420 --> 00:28:59,340 +بالكتاب وبالسنة وبالإجماع أما دليلها من الكتاب + +211 +00:28:59,340 --> 00:29:07,340 +فحسبنا أن نذكره دليلا واحدا أو دليلين الأول قوله + +212 +00:29:07,340 --> 00:29:15,080 +تبارك وتعالى من سورة الأنفال وعلموا أنما غنمتم من + +213 +00:29:15,080 --> 00:29:24,220 +شيء فإن لله خمسه وللرسول ولذي القربى واليتامى + +214 +00:29:24,220 --> 00:29:34,450 +والمساكين وابن السبيل من تستطيع أن تحكي لنا وجهة + +215 +00:29:34,450 --> 00:29:39,870 +دلالة من الآية وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ + +216 +00:29:39,870 --> 00:29:44,150 +مِنْ شَيْءٍ فَأَنَّ لِلّهِ خُمُسَهُ وَلِلرَّسُولِ + +217 +00:29:44,150 --> 00:29:47,230 +وَلِذِي الْقُرْبَ وَالْيَتَامَ وَالْمَسَاكِنِ + +218 +00:29:47,230 --> 00:29:56,790 +وَبْنِ السَّبِيلِ تفضلي بارك + +219 +00:29:56,790 --> 00:30:04,320 +الله فيك وجه الدلالة أن الله جل وعلا الله جل وعلا + +220 +00:30:04,320 --> 00:30:14,420 +قرر الغنائم شركة بين مجموعة + +221 +00:30:14,420 --> 00:30:19,800 +من أصحاب + +222 +00:30:19,800 --> 00:30:28,750 +الحقوق مجموعة من أصحاب الحقوق أما حق الله وحق رسوله + +223 +00:30:28,750 --> 00:30:34,290 +فهو مصروف إلى قرابة النبي صلى الله عليه وسلم وإلى + +224 +00:30:34,290 --> 00:30:43,710 +مصالح الدولة العامة وكذلك من الخمس الخمس الذي لله + +225 +00:30:43,710 --> 00:30:51,270 +وللرسول هو أيضا شركة يعني يستوعب ويضم الفقراء + +226 +00:30:51,270 --> 00:31:01,710 +والمساكين وابن السبيل الفقراء والمساكين + +227 +00:31:01,710 --> 00:31:05,390 +وابن + +228 +00:31:05,390 --> 00:31:11,950 +السبيل أي نعم وابن السبيل ثم ما عدا ذلك وهي أربعة + +229 +00:31:11,950 --> 00:31:21,360 +أخماس أيضًا هي شركة لمن؟ شركة للمجاهدين وذلك أن + +230 +00:31:21,360 --> 00:31:28,720 +الله تعالى جعل الغنائم خمسة أخماس جعل خمسا لمصالح + +231 +00:31:28,720 --> 00:31:34,320 +الدولة وكذلك للفقراء والمساكين + +232 +00:31:36,160 --> 00:31:41,160 +أو قبلها لقرابة النبي صلى الله عليه وسلم وللفقراء + +233 +00:31:41,160 --> 00:31:50,160 +والمساكين وابن السبيل ثم أربعة أخماسها جعلها شركة + +234 +00:31:50,160 --> 00:31:57,700 +للمجاهدين في سبيل الله ولذلك كل من جاهد وشارك في + +235 +00:31:57,700 --> 00:32:06,780 +المعركة أو في المنازلة فإن له حقا مشاعا مختلطا مع + +236 +00:32:06,780 --> 00:32:13,820 +بقية حقوق إخوانه الذين شاركوا في تلك المنازلة مثال + +237 +00:32:13,820 --> 00:32:22,120 +آخر قوله تبارك وتعالى يوصيكم الله في أولادكم للذكر + +238 +00:32:22,120 --> 00:32:30,000 +مثل حظ الأنثيين وجه الدلالة من الآية أن الله تعالى + +239 +00:32:30,000 --> 00:32:38,600 +جعل التركة التي يخلفها الميت شركة بين أولاده فإن + +240 +00:32:38,600 --> 00:32:48,790 +كانوا أبناء فتقاسمونها بالسوية أو كنا بنات فإن هن + +241 +00:32:48,790 --> 00:32:55,790 +يريثن نصفها بالفرض ويريثن نصفها الآخر بالرد وإن + +242 +00:32:55,790 --> 00:33:05,080 +كانوا أبناء وبنات أو أبناء وبنات فإنهم شركاء أو + +243 +00:33:05,080 --> 00:33:11,880 +يقتسمون التركة للذكر مثل حظ الأنثيين واضح الكلام + +244 +00:33:11,880 --> 00:33:20,600 +أما دليلها من السنة فعَنْ جابر رضي الله عنهما قال + +245 +00:33:20,600 --> 00:33:27,740 +نحرنا يوم الحديبية سبعين بدنة نحرنا يوم الحديبية + +246 +00:33:27,740 --> 00:33:34,920 +سبعين بدنة البدنة عن سبعة فقال رسول الله صلى الله + +247 +00:33:34,920 --> 00:33:41,280 +عليه وسلم اشتركوا في الهدي اشتركوا في الهدي من + +248 +00:33:41,280 --> 00:33:49,400 +تحدثنا عن وجه الدلالة من هذا الحديث وهي بينة ظاهرة + +249 +00:33:49,400 --> 00:34:01,520 +أو وهو بين ظاهر فضلي يا بنتي بارك + +250 +00:34:01,520 --> 00:34:05,880 +الله فيك إذا النبي صلى الله عليه وسلم أرشد أصحابه + +251 +00:34:06,780 --> 00:34:14,840 +أرشد أصحابه أن يشترك كل سبعة منهم في بدنة واحدة في + +252 +00:34:14,840 --> 00:34:23,140 +بدنة واحدة أو في بقرة واحدة إذا البدنة كانت شركة + +253 +00:34:23,140 --> 00:34:30,060 +لسبعة من الصحابة رضي الله عنهم أجمعين + +254 +00:34:32,910 --> 00:34:41,470 +وأيضًا ثبتت الشركة بالإجماع فقد انعقد الإجماع على + +255 +00:34:41,470 --> 00:34:48,410 +جواز الشركة في الجملة انعقد الإجماع على جواز + +256 +00:34:48,410 --> 00:34:57,570 +الشركة في الجملة أيش معنى في الجملة؟ لأ + +257 +00:34:57,570 --> 00:34:59,550 +ليس في كل أنواعها + +258 +00:35:03,060 --> 00:35:09,900 +المقصود أن الشركة أنواع كثيرة الشركة أنواع كثيرة + +259 +00:35:09,900 --> 00:35:13,620 +هناك + +260 +00:35:13,620 --> 00:35:17,440 +أنواع + +261 +00:35:17,440 --> 00:35:24,240 +منها قد اتفق عليها العلماء أو أجمع على مشروعيتها + +262 +00:35:26,250 --> 00:35:32,690 +وكثير من أنواعها أقر بها عالم أو اثنان من الأئمة + +263 +00:35:32,690 --> 00:35:41,290 +المتبوعين وأنكرها الآخرون فمثلا الإمام الشافعي + +264 +00:35:41,290 --> 00:35:50,550 +أنكر شركة الأبدان وأقر بها الإمام أحمد وفصل فيها + +265 +00:35:50,550 --> 00:36:00,870 +الإمام أبو حنيفة ومالك وكذلك شركة المعاوضة المفاوضة + +266 +00:36:00,870 --> 00:36:07,610 +عفواً وكذلك شركة الوجوه ثم اتفقوا على شركة العنان + +267 +00:36:07,610 --> 00:36:16,590 +وما شابه ذلك فنحن لو تأملنا مواقف ومذاهب العلماء + +268 +00:36:16,590 --> 00:36:24,370 +بالنسبة لأنواع الشركة سنجدهم أنهم مجمعون على أن + +269 +00:36:24,370 --> 00:36:29,730 +الشركة مشروعة + +270 +00:36:29,730 --> 00:36:36,330 +لكن على الجملة مش بالضرورة أن تكون كل أنواعها + +271 +00:36:36,330 --> 00:36:42,230 +الصحيحة قد أجمع عليها جميع العلماء لا بل أقرها + +272 +00:36:42,230 --> 00:36:51,190 +بعضهم وأنكرها بعضهم هذا هو معنى في الجملة بعدها + +273 +00:36:51,190 --> 00:36:55,790 +قال المات وهو الإمام النووي رحمه الله تعالى هي + +274 +00:36:55,790 --> 00:37:05,050 +أنواع أي للشركة أنواع من جهات مختلفة من جهات مختلفة + +275 +00:37:05,050 --> 00:37:13,030 +يعني لو مثلا أردنا أن نتحدث عن أنواعها من جهة + +276 +00:37:13,030 --> 00:37:16,730 +عمومها + +277 +00:37:16,730 --> 00:37:26,010 +وخصوصها فالشركة منها ما هي عامة كاشتراك الناس في + +278 +00:37:26,010 --> 00:37:31,050 +المرافق العامة ومنها ما هي خاصة كاشتراك مثلا أخوين + +279 +00:37:31,050 --> 00:37:42,430 +في سيارة كذلك من جهة متعلقها فإنها أيضًا لها أنواع + +280 +00:37:42,430 --> 00:37:53,570 +.. هو شركة مادية وآخر هو شركة معنوية فالناس بتشترك + +281 +00:37:53,570 --> 00:37:58,250 +في الماديات كالبيوت والسيارات وما شابه، وكذلك يمكن + +282 +00:37:58,250 --> 00:38:03,530 +أن تشترك في المعنويات كاشتراكهم في القصاص مثلاً + +283 +00:38:03,530 --> 00:38:08,810 +كاشتراكهم في إيه؟ في الحدود، في استيفاء الحدود من + +284 +00:38:08,810 --> 00:38:17,040 +إيه؟ من الـ .. يعني الجناة، وكذلك هناك شركة من جهة + +285 +00:38:17,040 --> 00:38:23,240 +الاختيار والإجبار، يعني ما ثبتت باختيار المكلفين + +286 +00:38:23,240 --> 00:38:31,600 +وما ثبتت بإيه؟ بإجبارهم، وهو إيه؟ بتقرير الشارع لهم + +287 +00:38:31,600 --> 00:38:37,840 +ملكية هذه الشركة بعدها + +288 +00:38:37,840 --> 00:38:48,480 +قال: هي أنواع، ثم قال: أول نوع هو شركة الأبدان، أول نوع + +289 +00:38:48,480 --> 00:38:57,380 +هو شركة الأبدان، طبعاً لا أريد أن أتحدث عن جزء من + +290 +00:38:57,380 --> 00:39:04,060 +الفوائد المتعلقة بشركة الأبدان، وندعو جزءاً آخر، ولذلك + +291 +00:39:04,060 --> 00:39:09,360 +نرحل الحديث عن شركة الأبدان في لقائنا القادم إن + +292 +00:39:09,360 --> 00:39:15,820 +شاء الله، نسأل + +293 +00:39:15,820 --> 00:39:20,500 +الله أن يوفقنا وإياكم لما يحب ويرضى + +294 +00:39:22,950 --> 00:39:27,570 +إنه ولي ذلك والقادر عليه، والحمد لله رب العالمين + +295 +00:39:27,570 --> 00:39:30,870 +وصلى الله وسلم وبارك على محمد diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/C4RAvWfx350_postprocess.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/C4RAvWfx350_postprocess.srt new file mode 100644 index 0000000000000000000000000000000000000000..4f5630cc75ff7f1bc4f07035bc8d1f2d1fa0cb3d --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/C4RAvWfx350_postprocess.srt @@ -0,0 +1,1180 @@ +1 +00:00:20,890 --> 00:00:26,650 +إن الحمد لله نحمده و نستعينه و نستغفره و نعوذ + +2 +00:00:26,650 --> 00:00:32,210 +بالله من شرور أنفسنا وسيئات أعمالنا من يهدي الله + +3 +00:00:32,210 --> 00:00:38,470 +فلا مضل له و من يضلل فلا هادي له و أشهد أن لا إله + +4 +00:00:38,470 --> 00:00:44,790 +إلا الله وحده لا شريك له و أشهد أن محمدا عبده و + +5 +00:00:44,790 --> 00:00:49,410 +رسوله و بعد سنبدأ + +6 +00:00:51,370 --> 00:00:57,950 +بأول مفردات هذا المساق القيم يقول الإمام النووي + +7 +00:00:57,950 --> 00:01:03,330 +رحمه الله تعالى في كتابه منهاج الطالبين كتاب + +8 +00:01:03,330 --> 00:01:14,070 +الشركة قال هي أنواع شركة الأبدان كشركة الحمالين + +9 +00:01:14,070 --> 00:01:23,320 +وسائر المحترفةليكون بينهما كسبهما متساويا او + +10 +00:01:23,320 --> 00:01:33,840 +متفاوتا مع اتفاق الصناعة او اختلافها شرح + +11 +00:01:33,840 --> 00:01:38,160 +هذا + +12 +00:01:38,160 --> 00:01:43,660 +الكلام قوله كتاب الشركة الشركة + +13 +00:01:45,750 --> 00:01:51,570 +مصطلح كسائر المصطلحات له معنيان معنا في اللغة + +14 +00:01:51,570 --> 00:02:00,610 +ومعنا أخر في الاصطلاح أما معناها في اللغة قال ابن + +15 +00:02:00,610 --> 00:02:09,290 +فارس في معجم مقاييس اللغة شرك الشينو والراء والكاف + +16 +00:02:09,290 --> 00:02:19,250 +أصل يدل على مقارنة وخلاف انفرادأصل يدل على مقارنة + +17 +00:02:19,250 --> 00:02:28,190 +وخلاف انفراد هذا الكلام يفتح علينا أن نتصور + +18 +00:02:28,190 --> 00:02:38,910 +الأشياء التي تتحقق فيها الشركة الشركة وهي أشياء + +19 +00:02:38,910 --> 00:02:49,210 +يجتمع فيها حقان لإثنين فصاعدايجتمع فيها حقان أو + +20 +00:02:49,210 --> 00:02:59,230 +أكثر منهما لإثنين فصاعدا مطلقا مثل + +21 +00:02:59,230 --> 00:03:10,930 +البيت أو قطعة الأرض إذا اشترك فيها إثنان أو أكثر + +22 +00:03:10,930 --> 00:03:20,810 +منهما مثل السيارةان يشتري اثنان سيارة + +23 +00:03:20,810 --> 00:03:30,150 +كل واحد منهما يبذل جزء من ثمنها فالسيارة شركة + +24 +00:03:30,150 --> 00:03:42,360 +بينهما الدابةمثلا البقرة أو البعير أو الشات إذا + +25 +00:03:42,360 --> 00:03:52,240 +اجتمع أثنان أو ثلاثة في دابة من المذكورات فإنها + +26 +00:03:52,240 --> 00:04:03,270 +تصير شركة بينهما أو بينهم قوله وخلاف انفرادهذا + +27 +00:04:03,270 --> 00:04:11,650 +يحتمل الشيء إذا كان ملكا لشخص واحد لا لشخصين أو + +28 +00:04:11,650 --> 00:04:23,330 +أكثر ويحتمل أيضا أن يكون الشيء + +29 +00:04:26,200 --> 00:04:34,600 +لا يحتمل أن يملكه أكثر من واحد كما لو كان قليلا + +30 +00:04:34,600 --> 00:04:46,860 +ولا يتصور في العرفيأن يشترك فيه إثنان فضلا عن أن + +31 +00:04:46,860 --> 00:04:55,860 +يشترك فيه أكثر منهما مثلا يعني كحفنة قمح فإنه يصدق + +32 +00:04:55,860 --> 00:05:06,460 +عليها أنها شيء لكن في العرفي لايعني لم نوفق ان او + +33 +00:05:06,460 --> 00:05:15,760 +لم نقف على ان يملك حظا قليلا من القمح او من الشعير + +34 +00:05:15,760 --> 00:05:25,380 +او من غيرهما اثنان او اكثر منهما ثم قال والشركة ان + +35 +00:05:25,380 --> 00:05:31,540 +يكون الشيء بين اثنين لا ينفرض به احدهما ان يكون + +36 +00:05:33,470 --> 00:05:45,210 +الشيء بين اثنين لا ينفرد به أحدهما هذا تقرير لما + +37 +00:05:45,210 --> 00:06:00,500 +ذكرنا الشركة كحقيقة شرعية لا تصدق إلا في شيءسواء + +38 +00:06:00,500 --> 00:06:07,980 +كان ماديا او معنويا يشترك + +39 +00:06:07,980 --> 00:06:14,740 +فيه اثنان او يجتمع فيه حقان لاثنين او لأكثر منهما + +40 +00:06:14,740 --> 00:06:26,380 +ولا ترد الشركة على شيء قد استقل فيه او في ملكيته + +41 +00:06:26,380 --> 00:06:38,410 +شخص واحدفمثلا الكتاب .. الكتاب إذا كنتمستقلا في + +42 +00:06:38,410 --> 00:06:46,950 +ملكيته فلا يصدق أن نقول إن هذا الكتاب شركة بيني + +43 +00:06:46,950 --> 00:06:56,910 +وبين أحمد وذلك أني أملكه وحدي لكن لو تصورت أني + +44 +00:06:56,910 --> 00:07:05,730 +بذلت ثمنا أو جزء من ثمنه وأخي أحمد بذل جزء آخرو + +45 +00:07:05,730 --> 00:07:12,930 +جمعنا .. جمعنا ما لينا ثم اشترينا الكتابة عندئذ + +46 +00:07:12,930 --> 00:07:20,950 +يصدق أن يكون الكتاب شركة بيننا و ذلك لأن كل واحد + +47 +00:07:20,950 --> 00:07:24,430 +مننا بذل جزء من ثمنه + +48 +00:07:26,920 --> 00:07:34,080 +الشركة في الاصطلاح أعرفها العلماء بتعريفين أحدهما + +49 +00:07:34,080 --> 00:07:42,100 +عام والآخر خاص أما العام فهو ثبوت الحق في الشيء + +50 +00:07:42,100 --> 00:07:51,300 +الواحد لشخصين فصاعدا على جهة الشيوعثبوت الحق في + +51 +00:07:51,300 --> 00:07:59,860 +الشيء الواحد لشخصين فصاعدا على جهة الشيوع شرحوا + +52 +00:07:59,860 --> 00:08:10,540 +الفاظ التعريف قولهم ثبوت الحق عام يشمل كل حق سواء + +53 +00:08:10,540 --> 00:08:14,660 +كان عاما او خاصا + +54 +00:08:20,270 --> 00:08:29,110 +و سواء كان اختياريا او اجباريا الحق العام الحق + +55 +00:08:29,110 --> 00:08:33,910 +العام من + +56 +00:08:33,910 --> 00:08:39,370 +امثلته الطرقات + +57 +00:08:39,370 --> 00:08:45,110 +فالطرقات حق + +58 +00:08:45,110 --> 00:08:45,750 +عام + +59 +00:08:48,740 --> 00:09:02,600 +يملك أو مقرر ممنوح لكل أحد أن يمر منه ولا يملك أحد + +60 +00:09:02,600 --> 00:09:08,260 +أن يمنع الآخرين من أن يمروا في الطريق مثل هذه + +61 +00:09:08,260 --> 00:09:17,090 +القاعة فهي حق مقرر لكل من سجلت هذا المساقأن تقرا + +62 +00:09:17,090 --> 00:09:25,490 +فيه في زمن محاضرتها فهو حق عام أما الحقوق الخاصة + +63 +00:09:25,490 --> 00:09:35,190 +فهي كثيرة قلمك حق خاص لك كراستك حق خاص لك حقيبتك + +64 +00:09:35,190 --> 00:09:45,080 +حق خاص لك أما الحق الإختيار والإجبارفهناك حق + +65 +00:09:45,080 --> 00:09:57,320 +اختياري وهو الشيء الذي يدرك باختيارك فمثلا لو أنك + +66 +00:09:57,320 --> 00:10:07,380 +اشتريت وأختك حقيبة او اشتريت وأختك + +67 +00:10:11,300 --> 00:10:23,300 +مثلا جوالا محمولا فهذا قد أدرك بسبيل الشراء + +68 +00:10:23,300 --> 00:10:30,680 +والشراء فعل من الأفعال الاختيارية التي لا تحصل إلا + +69 +00:10:30,680 --> 00:10:41,180 +باختيار الإنسان لكن هناك حقوق تثبت إجبارالا علاقة + +70 +00:10:41,180 --> 00:10:48,660 +للإنسان أو لا اختيار للإنسان في تحصيلها أو تحقيقها + +71 +00:10:48,660 --> 00:11:01,420 +مثل الميراث فلو أن شخص مات وله ذرية وخلف لهم تركة + +72 +00:11:03,190 --> 00:11:12,650 +أليس التركة تثبت حقًا لجميع ورثة هذا الميت؟ + +73 +00:11:12,650 --> 00:11:20,370 +حقهم في التركة هل ثبت باختيارهم أم ثبت إجبارًا + +74 +00:11:20,370 --> 00:11:28,690 +بطريق الشرع؟كذلك الديا لو أن رجلا عدوانيا ظالما + +75 +00:11:28,690 --> 00:11:37,230 +اعتدا على شخص معصوم الدم فقتله وكانت الجريمة عمدا + +76 +00:11:37,230 --> 00:11:42,090 +عدوانا وللقتيل + +77 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للشخص أو لمجموعة + +89 +00:13:28,180 --> 00:13:35,120 +الأشخاص بطريق الشرط قوله أو قولهم في تعريفهم في + +90 +00:13:35,120 --> 00:13:41,110 +الشيء الواحدأيضا هو عام في الموجود والمعدوم + +91 +00:13:41,110 --> 00:13:49,970 +والمادي والمعنوي ثم قولهم لشخصين فصاعدا هذا يفيد + +92 +00:13:49,970 --> 00:13:56,610 +حصر الشركة في الحقوق المشتركة بين اثنين او اكثر + +93 +00:13:56,610 --> 00:14:06,300 +منهما واضح الكلام؟قبل قليل قلت لا يستقيم إذا انفرت + +94 +00:14:06,300 --> 00:14:14,160 +في ملكية هذا الكتاب أن أقول هذا كتاب هو شركة وذلك + +95 +00:14:14,160 --> 00:14:21,380 +أني منفرد في ملكيته لكن إذا كنت و أخي قد اشتركنا + +96 +00:14:21,380 --> 00:14:28,520 +في ثمنه فاشتريناه معا او وكل أحدنا الآخر في شرائه + +97 +00:14:29,210 --> 00:14:35,370 +عند اذا نقول هذا الكتاب شركة بيننا واضح الكلام؟ + +98 +00:14:35,370 --> 00:14:41,810 +اذا قوله لشخصين فصاعدا يفيد حصر الشركة في الحقوق + +99 +00:14:41,810 --> 00:14:48,170 +المشتركة بين اثنين او اكثر قوله او قولهم على جهة + +100 +00:14:48,170 --> 00:14:52,710 +الشيوع هذا امر مهم او هذا قيد مهم + +101 +00:14:55,790 --> 00:15:05,370 +الشيوع يؤذن بالاندماج والاختلاط وعدم التحديد وفرز + +102 +00:15:05,370 --> 00:15:14,290 +الأنصباء فهو قيد يخرج أو يخرج به الحق المنفرد + +103 +00:15:14,290 --> 00:15:23,070 +وكذلك يخرج به الحقوق المجتمعة إذا كانت تتألف من + +104 +00:15:23,070 --> 00:15:32,310 +أجزاءو هذه الأجزاء كل واحد منها معين معروف لصاحبه + +105 +00:15:32,310 --> 00:15:36,470 +مثلا لو + +106 +00:15:36,470 --> 00:15:40,010 +قلت لكن اجمعنا + +107 +00:15:40,860 --> 00:15:48,460 +اجمعنا الحقائب وضعناها على هذه المنضبة فجاء مثلا + +108 +00:15:48,460 --> 00:15:56,120 +خمس طالبات كل واحدة وضعت حقيبتها هنا فاجتمع بين + +109 +00:15:56,120 --> 00:16:04,270 +يدي خمس حقائبهل يصلح أو هل يستقيم أن أقول إن + +110 +00:16:04,270 --> 00:16:12,030 +الحقائب الخامسة شركة بين أخوات الطالبات الخامس؟ + +111 +00:16:12,860 --> 00:16:22,640 +لماذا؟ لأن كل حقيبة معروفة معينة معلومة صاحبتها، + +112 +00:16:22,640 --> 00:16:32,120 +أليس كذلك؟ لكن لو مثلا بذلت كل واحدة من أخوات + +113 +00:16:32,120 --> 00:16:44,080 +الطيبات مثلا ثلاثين شيقلا فجمعنا منهنهذا المبلغ ثم + +114 +00:16:44,080 --> 00:16:51,020 +وكلنا واحدة منهن أن تشتري خمس حقائب ثم جاءت + +115 +00:16:51,020 --> 00:16:57,360 +بالحقائب ووضعتهن بين يديها ألا يستقيم عندئذ أن + +116 +00:16:57,360 --> 00:17:04,080 +أقول إن هذه الحقائب شركة بين الخمس ما الفرق بين + +117 +00:17:04,080 --> 00:17:08,880 +المثال الأول والمثال الثاني تفضلي + +118 +00:17:12,410 --> 00:17:21,290 +ليس فقط هذا .. ليس فقط هذا بل حقوقهن مختلطة ما + +119 +00:17:21,290 --> 00:17:29,130 +زالت .. ما زالت مندمجة شائعة ليست محددة فربما مثلا + +120 +00:17:29,130 --> 00:17:35,810 +.. ربما بعد التحديدتكون الحقيبة البنية لمريم + +121 +00:17:35,810 --> 00:17:46,550 +الحقيبة السوداء مثلا لشيماء الحقيبة مثلا الحمراء + +122 +00:17:46,550 --> 00:17:57,480 +لسعاد و هكذا المهم أنها قبل أن تتميز الأنصباءيصدق + +123 +00:17:57,480 --> 00:18:05,120 +أن نقول إن هذه الحقائب شركة لأخواتنا + +124 +00:18:05,120 --> 00:18:12,060 +الخمس وذلك أن حقوقهن في الحقائب ما زالت شائعة ما + +125 +00:18:12,060 --> 00:18:18,440 +زالت مختلطة لكن في المثال الأول لا يستقيم أن نقول + +126 +00:18:19,370 --> 00:18:25,610 +إن الحقائب شركة لإيه لأخواتنا الخمس ليش؟ لأن كل + +127 +00:18:25,610 --> 00:18:33,790 +واحدة من إيه من هم لها حقيبة معينة مميزة مفرزة عن + +128 +00:18:33,790 --> 00:18:40,220 +غيرها واضح الكلام؟هذا قيد مهم في تمييز الشركة عن + +129 +00:18:40,220 --> 00:18:46,360 +غيرها الشركة دائما لا تكون إلا في الأشياء التي + +130 +00:18:46,360 --> 00:18:53,580 +يجتمع فيها حقان فصاعدا ثم تكون الحقوق على سبيل + +131 +00:18:53,580 --> 00:18:59,920 +الشيوع لا على سبيل التعيين والانفراد واضح الكلام؟ + +132 +00:19:00,210 --> 00:19:07,430 +هذا التعريف الذي قلنا بأنه هو التعريف العام لماذا + +133 +00:19:07,430 --> 00:19:15,370 +يا ترى كان عاما لأنه يصدق على الشيء المالي وعلى + +134 +00:19:15,370 --> 00:19:22,370 +غيره كالقصاص والحدود كالقصاص والحدود الآن مثلا + +135 +00:19:23,920 --> 00:19:29,820 +ذكرنا مثال القصاص نذكر مثال الحدود لو أن رجلا سرق + +136 +00:19:29,820 --> 00:19:34,560 +سرق متاع + +137 +00:19:34,560 --> 00:19:38,880 +أحمد والسرقة + +138 +00:19:38,880 --> 00:19:43,640 +أخذ مال متقوم + +139 +00:19:43,640 --> 00:19:46,940 +مملوك + +140 +00:19:46,940 --> 00:19:56,390 +للغير خفية من حرز مثلهثم أُلقي القبض على الجاني + +141 +00:19:56,390 --> 00:20:00,190 +الواجب + +142 +00:20:00,190 --> 00:20:07,490 +بعد ذلك إقامة الحد عليه وهو ماذا؟ وهو القطع أليس + +143 +00:20:07,490 --> 00:20:15,530 +كذلك؟ لكن قبل استيفاء الحد + +144 +00:20:15,530 --> 00:20:27,580 +من الجاني مات أحمد وله ذريةمات أحمد وله ذرية، أليس + +145 +00:20:27,580 --> 00:20:34,960 +استفاء الحد يرتحل من أحمد إلى أولاده من الأبناء + +146 +00:20:34,960 --> 00:20:42,130 +والبنات؟بمعنى أن أولاده يريثون حق أبيهم في استفاء + +147 +00:20:42,130 --> 00:20:49,150 +الحق من الجاني واضح الأمر، إذا يصح أن نقول بأن + +148 +00:20:49,150 --> 00:20:57,050 +أولاد أحمد شركاء في استفاء الحق من من جنى على مال + +149 +00:20:57,050 --> 00:21:07,530 +أبيهمطيب استفاء الحق هذا يصنف ماديا ام معنويا؟لا + +150 +00:21:07,530 --> 00:21:13,530 +إله إلا الله كيف مادية يصنف معنويًا هذا من الحقوق + +151 +00:21:13,530 --> 00:21:19,570 +المعنوية وليس من الحقوق المادية المادية يشتركوا في + +152 +00:21:19,570 --> 00:21:24,650 +بيت يشتركوا في التاريخ اللي خلفها لهم وما شابه ذلك + +153 +00:21:24,650 --> 00:21:31,730 +كذلك قالوا إن الحد عام لأنه يصدق على ثبوت الحق + +154 +00:21:31,730 --> 00:21:39,180 +الاختياريذاك الذي يدركه بالأفعال الإختيارية مثل + +155 +00:21:39,180 --> 00:21:44,760 +البيع مثل الإجارة مثل الهبة مثل الوصية، مش هذا؟ + +156 +00:21:44,760 --> 00:21:50,860 +إذا وهبتي متاعا لأختك، أليس هذا من الأفعال + +157 +00:21:50,860 --> 00:21:56,360 +الإختيارية؟ صحيح ولا لأ؟ ويشمل أيضا الحقوق + +158 +00:21:56,360 --> 00:22:03,280 +الإجبارية التي تثبت بطريق الشرعي كالميراث والديا + +159 +00:22:04,820 --> 00:22:09,780 +ومعلوم أن الميراثة والديها حقوق تثبت جبرا بطريق + +160 +00:22:09,780 --> 00:22:14,760 +الشرعي لا اختيارا بطريق العبد هذا هو التعريف العام + +161 +00:22:14,760 --> 00:22:20,460 +أما التعريف الخاص فهو مقصور على الحقيقة العرفية + +162 +00:22:20,460 --> 00:22:27,780 +الشرعية مرة أخرى الحد أو التعريف الخاص هو الذي + +163 +00:22:27,780 --> 00:22:32,100 +وضعه + +164 +00:22:32,100 --> 00:22:44,700 +العلماءليحددوا ويعرفوا به الشركة من جهة حقيقتها + +165 +00:22:44,700 --> 00:22:53,320 +العرفية الشرعية ايش معنى هذا؟ الان + +166 +00:22:53,320 --> 00:23:03,140 +لو اننا انقلبنا الى بيوتنافكل واحد مننا عندما دخل + +167 +00:23:03,140 --> 00:23:14,000 +بيته سمع الأهل وأفراد البيت يتحدثون فكان من قولهم + +168 +00:23:14,000 --> 00:23:22,820 +سنشترك ان شاء الله تعالى بعد عيد الأضحى لنجمعلنجمع + +169 +00:23:22,820 --> 00:23:28,380 +العيدية التي أدركنا من عيد الفطر وعيد الأضحى + +170 +00:23:28,380 --> 00:23:40,520 +ونشتري مثلا Galaxy 2 مثلا الآن عندما تسمعين كلفظ + +171 +00:23:40,520 --> 00:23:48,460 +الشركة ما هو المعنى الذي يتبادر إلى ذهنك هل يتبادر + +172 +00:23:48,460 --> 00:23:59,880 +إلى ذهنكالقصاص حق القصاص أو حق مثلا الأولاد في + +173 +00:23:59,880 --> 00:24:09,860 +الإقامة الحد أو استفائه؟ هل يتبادر إلى الذهن مثلا + +174 +00:24:09,860 --> 00:24:19,520 +الدية؟و حق الورثة فيها أم أن المعنى المتبادر إلى + +175 +00:24:19,520 --> 00:24:32,040 +الذهن هو فعل اختياري يدركه باسبيل البيعيلجوال مثلا + +176 +00:24:32,040 --> 00:24:42,180 +أو لشات نريد أن نذبحها أو لوليمة مثلا أو لنشتري + +177 +00:24:42,180 --> 00:24:49,360 +حلوة طالما اشتهيناها وعاجزنا عن ايه؟ عن ثمنها + +178 +00:24:49,360 --> 00:24:57,460 +فلمّا اجتمع ثمنها يعني قررنا شرائها أليس هذا هو + +179 +00:24:57,460 --> 00:25:06,920 +المعنى المتبادر؟إذا لما كان المعنى المتبادر عند + +180 +00:25:06,920 --> 00:25:14,620 +الناس من لفظ الشركةهي الفعل الاختياري أو اجتماع + +181 +00:25:14,620 --> 00:25:23,780 +الحقوقي في شيء ما بسبيل الاختيار راح العلماء يضعون + +182 +00:25:23,780 --> 00:25:33,980 +تعريفًا لهذه الحقيقة العرفية الشرعية فقالوا في + +183 +00:25:33,980 --> 00:25:41,600 +تعريفهاهي عقد على مال + +184 +00:25:41,600 --> 00:25:49,680 +يقتضي ثبوت الحق فيه على جهة الشيوع إيش معنى هذا + +185 +00:25:49,680 --> 00:25:58,200 +التعريف؟ العقد بيّن واضح وهو ما يتولاه شخصان أو + +186 +00:25:58,200 --> 00:26:07,150 +أكثرالعقد ما يتولاه الموجب والقادل أو العاقدان، + +187 +00:26:07,150 --> 00:26:18,040 +أليس كذلك؟ قوله على مال .. على ماليخرجوا .. يخرجوا + +188 +00:26:18,040 --> 00:26:25,740 +ما ليس بمال .. ما ليس بمال طبعا يعني أنبه وأحذر من + +189 +00:26:25,740 --> 00:26:33,620 +النقصرة فهم الأذهان علىعند ذكري لفظ المال على + +190 +00:26:33,620 --> 00:26:37,420 +الشواكل + +191 +00:26:37,420 --> 00:26:42,540 +والدولارات والدنانير أو على الذهب والفضة لأ المال + +192 +00:26:42,540 --> 00:26:51,600 +أرحب من هذا كل ما يتمول كل ما ما قرر الشارع الحكيم + +193 +00:26:51,600 --> 00:26:59,600 +له قيمة فهو مالليخرج بذلك ماذا؟ الكلب العقور، + +194 +00:26:59,600 --> 00:27:07,820 +الخنزير الميتة، الدم المسفوح، كذلك الخمر وكل شراب + +195 +00:27:07,820 --> 00:27:16,970 +مسكر، المفترات مثل الحشيش، الدخان وما شابهكذلك + +196 +00:27:16,970 --> 00:27:23,770 +يخرجوا بهذا آلات الطربي آلات اللهو فإيه فهي آلات + +197 +00:27:23,770 --> 00:27:31,510 +الشيطان هذه الأشياء أهدر الشارع ثمانيتها وإن رأينا + +198 +00:27:31,510 --> 00:27:37,910 +ألف الساقةورأينا الكفار يتداولونها بأموال لكن + +199 +00:27:37,910 --> 00:27:44,070 +المسلم لا يجوز أن يقبلها بالمجان فضلا عن أن يبذل + +200 +00:27:44,070 --> 00:27:51,730 +فيها مالا أو ثمنا واضح الكلام؟ إذا الشركة بمعناها + +201 +00:27:51,730 --> 00:27:58,430 +الخاص هي عقد على مال يقتضي ثبوت الحق فيه على جهة + +202 +00:27:58,430 --> 00:28:05,470 +الشيوع يقتضيثبوت الحق فيه على جهة الشيوع مثل ان + +203 +00:28:05,470 --> 00:28:11,690 +يجتمع مثلا اثنان او اكثر على شراء بيت او على شراء + +204 +00:28:11,690 --> 00:28:19,700 +سيارة فالسيارة والبيت مال وقد اجتمع فيهاأكثر من حق + +205 +00:28:19,700 --> 00:28:24,800 +وعلى سبيل الشيوع الآن لما مثلا تلاتة أو أربع أو + +206 +00:28:24,800 --> 00:28:31,140 +خمسة يجتمعون أو يشتركون في شراء بيت أليست حقوقهم + +207 +00:28:31,140 --> 00:28:39,060 +في البيت ما زالت مندمجة ومتداخلة ومشاعا وغير + +208 +00:28:39,060 --> 00:28:45,480 +مستقلة ولا مفرزة؟ واضح الكلام؟ هذه هي الشركة + +209 +00:28:45,480 --> 00:28:52,420 +بمعناها الخاصةأما مشروعيتها فثبتت مشروعية الشركة + +210 +00:28:52,420 --> 00:28:59,340 +بالكتاب وبالصنة وبالإجماع أما دليلها من الكتاب + +211 +00:28:59,340 --> 00:29:07,340 +فحسبنا أن نذكره دليلا واحدا أو دليلينالأول قوله + +212 +00:29:07,340 --> 00:29:15,080 +تبارك وتعالى من صورة الأنفال وعلموا أنما غنمتم من + +213 +00:29:15,080 --> 00:29:24,220 +شيء فأن لله خمسه وللرسول ولذي القربى واليتامى + +214 +00:29:24,220 --> 00:29:34,450 +والمساكين وابن السبيل من تستطيع أنتحكي لنا وجهة + +215 +00:29:34,450 --> 00:29:39,870 +دلالة من الآية وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ + +216 +00:29:39,870 --> 00:29:44,150 +مِنْ شَيْءٍ فَأَنَّ لِلّهِ خُمُسَهُ وَلِلرَّسُولِ + +217 +00:29:44,150 --> 00:29:47,230 +وَلِذِي الْقُرْبَ وَالْيَتَامَ وَالْمَسَاكِنِ + +218 +00:29:47,230 --> 00:29:56,790 +وَبْنِ السَّبِيلِ تفضلي بارك + +219 +00:29:56,790 --> 00:30:04,320 +الله فيك وجه الدلالة أن الله جل وعلاالله جل وعلا + +220 +00:30:04,320 --> 00:30:14,420 +قرر الغنائم شركة بين مجموعة + +221 +00:30:14,420 --> 00:30:19,800 +من أصحاب + +222 +00:30:19,800 --> 00:30:28,750 +الحقوقمجموعة من أصحاب الحقوق أما حق الله وحق رسوله + +223 +00:30:28,750 --> 00:30:34,290 +فهو مصروف إلى قرابة النبي صلى الله عليه وسلم وإلى + +224 +00:30:34,290 --> 00:30:43,710 +مصالح الدولة العامة وكذلك من الخمس الخمس الذي لله + +225 +00:30:43,710 --> 00:30:51,270 +و للرسول هو أيضا شركةيعني يستوعب ويضم الفقراء + +226 +00:30:51,270 --> 00:31:01,710 +والمساكين وابن السبيل الفقراء والمساكين + +227 +00:31:01,710 --> 00:31:05,390 +وابن + +228 +00:31:05,390 --> 00:31:11,950 +السبيل أي نعم وابن السبيل ثم ما عدا ذلك وهي أربعة + +229 +00:31:11,950 --> 00:31:21,360 +أخماس أيضًا هي شركة لمن؟شركة للمجاهدين وذلك أن + +230 +00:31:21,360 --> 00:31:28,720 +الله تعالى جعل الغنائم خمسة أخماس جعل خمسا لمصالح + +231 +00:31:28,720 --> 00:31:34,320 +الدولة وكذلك للفقراء والمساكين + +232 +00:31:36,160 --> 00:31:41,160 +أو قبلها لقرابة النبي صلى الله عليه وسلم وللفقراء + +233 +00:31:41,160 --> 00:31:50,160 +والمساكين وابن السبيل ثم أربعة أخماسها جعلها شركة + +234 +00:31:50,160 --> 00:31:57,700 +للمجاهدين في سبيل اللهولذلك كل من جاهد وشارك في + +235 +00:31:57,700 --> 00:32:06,780 +المعركة أو في المنازلة فإن له حقا مشاعا مختلطا مع + +236 +00:32:06,780 --> 00:32:13,820 +بقية حقوق إخوانه الذين شاركوا في تلك المنازلة مثال + +237 +00:32:13,820 --> 00:32:22,120 +آخر قوله تبارك وتعالىيوصيكم الله في أولادكم للذكر + +238 +00:32:22,120 --> 00:32:30,000 +مثل حظ الأنثيين وجه الدلالة من الآية أن الله تعالى + +239 +00:32:30,000 --> 00:32:38,600 +جعل التركتة التي يخلفها الميت شركة بين أولاده فإن + +240 +00:32:38,600 --> 00:32:48,790 +كانوا أبناءفيتقاسمونها بالسوية أو كنا بنات فإن هن + +241 +00:32:48,790 --> 00:32:55,790 +يريثن نصفها بالفرض و يريثن نصفها الآخر بالرد وإن + +242 +00:32:55,790 --> 00:33:05,080 +كانوا أبناء و بنات أو أبناء و بناتفإنهم شركاء أو + +243 +00:33:05,080 --> 00:33:11,880 +يقتسمون التركة للذكر مثل حظ الأنثيين واضح الكلام + +244 +00:33:11,880 --> 00:33:20,600 +أما دليلها من السنةفعن جابر رضي الله عنهما قال + +245 +00:33:20,600 --> 00:33:27,740 +نحرنا يوم الحديبية سبعين بدنة نحرنا يوم الحديبية + +246 +00:33:27,740 --> 00:33:34,920 +سبعين بدنة البدنة عن سبعة فقال رسول الله صلى الله + +247 +00:33:34,920 --> 00:33:41,280 +عليه وسلم اشتركوا في الهدي اشتركوا في الهدي من + +248 +00:33:41,280 --> 00:33:49,400 +تحدثناعن وجه الدلالة من هذا الحديث وهي بينة ظاهرة + +249 +00:33:49,400 --> 00:34:01,520 +أو وهو بين ظاهر فضلي يا بنتى بارك + +250 +00:34:01,520 --> 00:34:05,880 +الله فيك إذا النبي صلى الله عليه وسلم أرشد أصحابه + +251 +00:34:06,780 --> 00:34:14,840 +أرشد أصحابه أن يشترك كل سبعة منهم في بدنة واحدة في + +252 +00:34:14,840 --> 00:34:23,140 +بدنة واحدة أو في بقرة واحدة إذا البدنة كانت شركة + +253 +00:34:23,140 --> 00:34:30,060 +لسبعة من الصحابة رضي الله عنهم أجمعين + +254 +00:34:32,910 --> 00:34:41,470 +وأيضا ثبتت الشركة بالإجماع فقد انعقد الإجماع على + +255 +00:34:41,470 --> 00:34:48,410 +جواز الشركة في الجملة انعقد الإجماع على جواز + +256 +00:34:48,410 --> 00:34:57,570 +الشركة في الجملة أيش معنى في الجملة؟ لأ + +257 +00:34:57,570 --> 00:34:59,550 +ليس في كل أنواعها + +258 +00:35:03,060 --> 00:35:09,900 +المقصود أن الشركة أنواع كثيرة الشركة أنواع كثيرة + +259 +00:35:09,900 --> 00:35:13,620 +هناك + +260 +00:35:13,620 --> 00:35:17,440 +أنواع + +261 +00:35:17,440 --> 00:35:24,240 +منها قد اتفق عليها العلماء أو أجمع على مشروعيتها + +262 +00:35:26,250 --> 00:35:32,690 +وكثير من أنواعها أقر بها عالم أو إثنان من الأئمة + +263 +00:35:32,690 --> 00:35:41,290 +المتبوعين وأنكرها الآخرون فمثلا الإمام الشافعي + +264 +00:35:41,290 --> 00:35:50,550 +أنكر شركة الأبدان وأقر بها الإمام أحمد وفصل فيها + +265 +00:35:50,550 --> 00:36:00,870 +الإمام أبو حنيفة ومالكوكذلك شركة المعاوضة المفاوضة + +266 +00:36:00,870 --> 00:36:07,610 +عفواً وكذلك شركة الوجوه ثم اتفقوا على شركة العنان + +267 +00:36:07,610 --> 00:36:16,590 +وما شابه ذلك فنحن لو تأملنامواقف ومذاهب العلماء + +268 +00:36:16,590 --> 00:36:24,370 +بالنسبة لأنواع الشركة سنجدهم أنهم مجمعون على أن + +269 +00:36:24,370 --> 00:36:29,730 +الشركة مشروعة + +270 +00:36:29,730 --> 00:36:36,330 +لكن على الجملة مش بالضرورةأن تكون كل أنواعها + +271 +00:36:36,330 --> 00:36:42,230 +الصحيحة قد أجمع عليها جميع العلماء لا بل أقرها + +272 +00:36:42,230 --> 00:36:51,190 +بعضهم وأنكرها بعضهم هذا هو معنى في الجملة بعدها + +273 +00:36:51,190 --> 00:36:55,790 +قال المات وهو الإمام النووي رحمه الله تعالى هي + +274 +00:36:55,790 --> 00:37:05,050 +أنواع أي للشركة أنواع من جهات مختلفةمن جهات مختلفة + +275 +00:37:05,050 --> 00:37:13,030 +يعني لو مثلا أردنا أن نتحدث عن أنواعها من جهة + +276 +00:37:13,030 --> 00:37:16,730 +عمومها + +277 +00:37:16,730 --> 00:37:26,010 +وخصوصها فالشركة منها ما هي عامة كاشتراك الناس في + +278 +00:37:26,010 --> 00:37:31,050 +المرافق العامة ومنها ما هي خاصة كاشتراك مثلا أخوين + +279 +00:37:31,050 --> 00:37:42,430 +في سيارةكذلك من جهة متعلقها فإنها أيضًا لها أنواع + +280 +00:37:42,430 --> 00:37:53,570 +.. هو شركة مادية و آخرهو شركة معنوية فالناس بتشترك + +281 +00:37:53,570 --> 00:37:58,250 +في الماديات كالبيوت والسيارات وما شابه وكذلك يمكن + +282 +00:37:58,250 --> 00:38:03,530 +أن تشترك في المعنويات كاشتراكهم في القصاص مثلا + +283 +00:38:03,530 --> 00:38:08,810 +كاشتراكهم في إيه؟ في الحدود في استفاء الحدود من + +284 +00:38:08,810 --> 00:38:17,040 +إيه؟ من ال .. يعني الجناةكذلك هناك شركة من جهة + +285 +00:38:17,040 --> 00:38:23,240 +الاختيار والإجبار يعني ما ثبتت باختيار المكلفين + +286 +00:38:23,240 --> 00:38:31,600 +وما ثبتت بإيه بإجبارهم وهو إيه بتقرير الشارع لهم + +287 +00:38:31,600 --> 00:38:37,840 +ملكية هذه الشركة بعدها + +288 +00:38:37,840 --> 00:38:48,480 +قالهي أنواع ثم قال أول نوع هو شركة الأبدان أول نوع + +289 +00:38:48,480 --> 00:38:57,380 +هو شركة الأبدان طبعا لا أريد أن أتحدث عن جزءمن + +290 +00:38:57,380 --> 00:39:04,060 +الفوائد المتعلقة بشركة الأبدان وندعو جزء آخر ولذلك + +291 +00:39:04,060 --> 00:39:09,360 +نرحل الحديث عن شركة الأبدان في لقائنا القادم إن + +292 +00:39:09,360 --> 00:39:15,820 +شاء الله نسأل + +293 +00:39:15,820 --> 00:39:20,500 +الله أن يوفقنا وإيّا كنا لما يحب ويرضى + +294 +00:39:22,950 --> 00:39:27,570 +إنه ولي ذلك والقادر عليه والحمد لله رب العالمين + +295 +00:39:27,570 --> 00:39:30,870 +وصلى الله وسلم وبارك على محمد + diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/E8wPmi4JjmY_raw.json b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/E8wPmi4JjmY_raw.json new file mode 100644 index 0000000000000000000000000000000000000000..361a2232d8dd0b0813c90875b60edc9ea888d5d4 --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/E8wPmi4JjmY_raw.json @@ -0,0 +1 @@ +{"segments": [{"id": 1, "seek": 4818, "start": 20.94, "end": 48.18, "text": "إن الحمد لله نحمده و نستعينه و نستغفره و نعوذ بالله من شرور أنفسنا وسيئات أعمالنا من يهدي الله فلا مضل له و من يضلل فلا هادي له و أشهد أن لا إله إلا الله وحده لا شريك له و أشهد أن محمدا عبده و رسوله و بعد ما زلنا نتحدث عن أنواع الشركة", "tokens": [28814, 1863, 21542, 2304, 3215, 24976, 3224, 8717, 35571, 3215, 3224, 4032, 8717, 14851, 3615, 9957, 3224, 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قوله صلى الله عليه وسلم لا تبيع ما ليس عندك ودليله أيضا حديث عبدالله ابن عمر رضي الله عنه قال ابتعتوا زيتا من السوق", "tokens": [23328, 20292, 1211, 6156, 3794, 18513, 29910, 23275, 12174, 12610, 3224, 20328, 23942, 21984, 47356, 46952, 19528, 20193, 6055, 21292, 3615, 19446, 32239, 3794, 43242, 4117, 4032, 3215, 20292, 43761, 36632, 11242, 995, 11331, 16254, 12984, 6225, 44510, 6027, 43761, 48127, 1863, 6225, 29973, 12602, 11242, 1829, 21984, 18871, 3224, 50239, 48127, 2655, 34268, 14407, 30767, 36081, 995, 9154, 21136, 30543], "avg_logprob": -0.11977066640411654, "compression_ratio": 1.6363636363636365, "no_speech_prob": 0.0, "words": [{"start": 679.2, "end": 680.04, "word": "ودليل", "probability": 0.8553059895833334}, {"start": 680.04, "end": 680.96, "word": " فساد", "probability": 0.9640299479166666}, {"start": 680.96, "end": 681.68, "word": " ذلك", "probability": 0.98388671875}, {"start": 681.68, "end": 683.14, "word": " قوله", "probability": 0.9015299479166666}, {"start": 683.14, 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b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/E8wPmi4JjmY_raw.srt @@ -0,0 +1,1332 @@ +1 +00:00:20,940 --> 00:00:25,820 +إن الحمد لله نحمده و نستعينه و نستغفره و نعوذ + +2 +00:00:25,820 --> 00:00:31,120 +بالله من شرور أنفسنا وسيئات أعمالنا من يهدي الله + +3 +00:00:31,120 --> 00:00:36,380 +فلا مضل له و من يضلل فلا هادي له و أشهد أن لا إله + +4 +00:00:36,380 --> 00:00:42,320 +إلا الله وحده لا شريك له و أشهد أن محمدا عبده و + +5 +00:00:42,320 --> 00:00:51,370 +رسوله و بعد ما زلنا نتحدث عن أنواع الشركةوحديثنا + +6 +00:00:51,370 --> 00:00:57,410 +نبدأه بشركة الوجوه شركة + +7 +00:00:57,410 --> 00:01:05,750 +الوجوه يمكن أن نقول عنها بأنها شركة الوجهاء أو + +8 +00:01:05,750 --> 00:01:12,410 +شركة الكبراء أو المخاتير الوجوه + +9 +00:01:12,410 --> 00:01:22,660 +جمع وجهينومن معاني الوجه هو الرجل صاحب المكانة + +10 +00:01:22,660 --> 00:01:30,440 +والسمعة الذكية المستفيدة بين الناس شركة + +11 +00:01:30,440 --> 00:01:41,140 +الوجوه أن يتفق أثنان أو أكثر منهم من الوجهاء أن + +12 +00:01:41,140 --> 00:01:48,330 +يأتيكل واحد منهم صاحب + +13 +00:01:48,330 --> 00:01:58,450 +بضاعة ليشتري بوجهه يعني بسمعته ومكانته عند هذا + +14 +00:01:58,450 --> 00:02:08,490 +التاجر وعند غيره ليشتري بعض ما عنده بأثمان مؤجلة + +15 +00:02:08,490 --> 00:02:22,750 +بأثمان مؤجلةثم بعد ان يفعل كل واحد من هؤلاء يجمعون + +16 +00:02:22,750 --> 00:02:33,590 +ما شاروه ثم يتولون او يصيرون + +17 +00:02:33,590 --> 00:02:45,280 +الى بيعه يتولون بيعه وما فضل منثمن أو من رأس المال + +18 +00:02:45,280 --> 00:02:53,740 +ما فضل وزادة على رأس المال يجعلونه بينهم بحسب ما + +19 +00:02:53,740 --> 00:03:01,640 +يتفقون إما مساواة وإما على تفاوت مرة أخرى شركة + +20 +00:03:01,640 --> 00:03:12,140 +الوجوه أن يتفقوا وجهان أوأكثر منهما يعني ثلاثة أو + +21 +00:03:12,140 --> 00:03:20,420 +أربعة أن ينقلب كل واحد منهم على حدة إلى تاجر يعرض + +22 +00:03:20,420 --> 00:03:30,700 +بضاعة فيشتري منه حظا من البضاعة بثمن مؤجل حتى إذا + +23 +00:03:30,700 --> 00:03:40,990 +فعلوا ذلك جمعوا ما شاروه ثم انشغلوا ببيعهفما زاد + +24 +00:03:40,990 --> 00:03:49,310 +.. فما زاد عن رأس المال يكون ربحا يقتسمونه بينهم + +25 +00:03:49,310 --> 00:03:59,390 +على ضوء ما يتفقون عليه إذا كان مساواة فإن إيه؟ + +26 +00:03:59,390 --> 00:04:05,330 +يقتسمونه بينهم بالسوية أو كان على تفاوت يلتزمون + +27 +00:04:05,330 --> 00:04:11,740 +ذلك أيضاالإمام النووي رحمه الله تعالى قال شركة + +28 +00:04:11,740 --> 00:04:18,200 +الوجوه سميت بذلك لأنه لا يباع بالنسيئة أي بالأجل + +29 +00:04:18,200 --> 00:04:26,540 +إلا من يثق به الناس و قال في صورتها بأن يشترك + +30 +00:04:26,540 --> 00:04:35,780 +الوجهان ليبتاع كل واحد منهما بمؤجلفإذا باعاه كان + +31 +00:04:35,780 --> 00:04:43,040 +الفاضل عن الأثمان بينهما لهذه + +32 +00:04:43,040 --> 00:04:50,580 +الشركة صور أشهرها ثلاث صور الصورة الأولى على نحو + +33 +00:04:50,580 --> 00:04:53,240 +ما ذكرنا أن يلتقي وجيهان + +34 +00:04:57,040 --> 00:05:03,740 +فيتفقان على أن يشتري كل واحد منهم بالنسيئة أي + +35 +00:05:03,740 --> 00:05:05,840 +بالاجل ثم + +36 +00:05:07,490 --> 00:05:17,790 +يبيعاني شرياه فما زاد عن رأس المال يقتسمونه بينهم + +37 +00:05:17,790 --> 00:05:25,810 +أو يقتسمانه بينهما على ضوء ما يتفقان الصورة + +38 +00:05:25,810 --> 00:05:29,670 +الثانية أن + +39 +00:05:29,670 --> 00:05:37,670 +يشترك وجيهمع ايه؟ مع شخص خامل، مع رجل خامل، مع رجل + +40 +00:05:37,670 --> 00:05:43,630 +وضيع يعني أن يأتي صاحب الصمت والشهرة + +41 +00:05:45,690 --> 00:05:53,370 +كيعني المختار أو إمام المسجد أو العالم أو الطبيب + +42 +00:05:53,370 --> 00:06:02,230 +أو المهندس أو كبير العائلة مثلا صاحبي الشهرة + +43 +00:06:02,230 --> 00:06:10,590 +الطيبة بين الناس والأمانة والوفاءيتفقوا مع رجل + +44 +00:06:10,590 --> 00:06:20,150 +وضيع يعني ليس مشتهرا بين الناس على أن يذهب هذا + +45 +00:06:20,150 --> 00:06:26,790 +الوجيه إلى تاجر من التجار فيشتري بعض ما عنده بثمن + +46 +00:06:26,790 --> 00:06:35,010 +مؤجل ثم إذا أخذ البضاعة دفعها إلى الرجل الوضيع + +47 +00:06:35,010 --> 00:06:43,620 +الخامل غير المشتهرليتولى هذا الخامل بيعها ثم ما + +48 +00:06:43,620 --> 00:06:51,100 +يكسبانه ويربحانه يكون بينهم بالسوية أو على تفاوث + +49 +00:06:51,100 --> 00:07:00,490 +بحسب ما يتفقان الصورة الثالثةأيضا أن يشترك وجيه مع + +50 +00:07:00,490 --> 00:07:07,930 +خامل لكن الوجيه لا مال له والخامل صاحب مال الخامل + +51 +00:07:07,930 --> 00:07:12,150 +صاحب مال فيتفقان + +52 +00:07:12,150 --> 00:07:19,460 +في ما بينهماأن يذهب الوجيه إلى التاجر فيعين + +53 +00:07:19,460 --> 00:07:28,000 +البضاعة ويتفق على أثمانها ثم يدعو هذا الخامل ليدفع + +54 +00:07:28,000 --> 00:07:36,160 +أثمان البضاعة ليدفع أثمان البضاعة ثم بعد قبض + +55 +00:07:36,160 --> 00:07:45,740 +البضاعة يتولى هذا الوجيهتصريفها وبيعها وما يكسبانه + +56 +00:07:45,740 --> 00:07:52,520 +يجعلانه بينهما بالسوية أو على تفوت على ضوء ما + +57 +00:07:52,520 --> 00:08:00,210 +يتفقان عليه لكن في الصورة الثالثةيكون المال مال + +58 +00:08:00,210 --> 00:08:06,810 +خاملي تحت يده لا يدفعه الى الوجيه الوجيه لا يملك + +59 +00:08:06,810 --> 00:08:12,830 +مالا ولا أيضا ولا يدفع ولا يسلم له المال المال + +60 +00:08:12,830 --> 00:08:19,770 +يبقى تحت يد صاحبه الوجيهبحسب ما يتفق مع الخامل + +61 +00:08:19,770 --> 00:08:27,230 +يتولى تحديد البضاعة ويتفق على ثمنها ثم يدعو هذا + +62 +00:08:27,230 --> 00:08:36,430 +الخامل ليسلم أثمانها إلى التاجر وبعد ذلك يأخذها + +63 +00:08:36,430 --> 00:08:46,050 +الوجيه ويروجها ويبيعها والربح الحاصليقتسمانه أو + +64 +00:08:46,050 --> 00:08:51,210 +يعني يوزعانه + +65 +00:08:51,210 --> 00:08:58,930 +فيما بينهما على حسب ما يتفقان عليه بعد هذا البيان + +66 +00:08:58,930 --> 00:09:08,250 +نأتي إلى حكم هذا النوع من الشركة ما حكم هذا النوع + +67 +00:09:08,250 --> 00:09:17,310 +من الشركةحكمه عند الشافعية الفساد البطلان يعني لا + +68 +00:09:17,310 --> 00:09:29,630 +يجوز .. لا يجوز ان يشترك الناس بشركة + +69 +00:09:29,630 --> 00:09:38,850 +الوجوه لأنها شركة باطلة وسبب بطلانهاأنها قائمة على + +70 +00:09:38,850 --> 00:09:46,950 +الغرر .. أنها قائمة على الغرر كذلك + +71 +00:09:46,950 --> 00:09:52,650 +نعم + +72 +00:09:52,650 --> 00:09:56,150 +هل + +73 +00:09:56,150 --> 00:10:01,770 +إحدى كنا تريد أن تسأل؟طبعا إذا قلنا إنها مبنية على + +74 +00:10:01,770 --> 00:10:07,110 +الغرر فإن الغرر ممنوع في الشريعة لأن النبي صلى + +75 +00:10:07,110 --> 00:10:16,430 +الله عليه وسلم نهى عنه ومن + +76 +00:10:16,430 --> 00:10:25,510 +أسباب فسادها وبطلانها أن الشركة عندما أبرم عقدها + +77 +00:10:25,510 --> 00:10:35,240 +لم يكنمحلها موجودا يعني حين إبرام .. حين إبرام + +78 +00:10:35,240 --> 00:10:44,040 +العقد عقد شركة الوجوه لم يكن هناك مال ولم يكن أيضا + +79 +00:10:44,040 --> 00:10:48,420 +بضاعة فالمحل + +80 +00:10:48,420 --> 00:10:58,860 +معدوم أو غائب وقد ذكرنا فيما مضى بأنالشركة تلحق + +81 +00:10:58,860 --> 00:11:03,300 +بعقد البيع وعقد + +82 +00:11:03,300 --> 00:11:15,460 +البيع لا يصح والمبيع غائب أو معدوم أو الثمن مجهول + +83 +00:11:15,460 --> 00:11:23,920 +فضلا عن أن يكون معدومودليل فساد ذلك قوله صلى الله + +84 +00:11:23,920 --> 00:11:30,400 +عليه وسلم لا تبيع ما ليس عندك ودليله أيضا حديث + +85 +00:11:30,400 --> 00:11:37,340 +عبدالله ابن عمر رضي الله عنه قال ابتعتوا + +86 +00:11:37,340 --> 00:11:50,450 +زيتا من السوقفاردت أن أبيعه قبل أن أقبضه بثمن زائد + +87 +00:11:51,570 --> 00:11:57,630 +فإذا رجل يأخذ بطرف ثوبي من ورائي فانفتلت فإذا زيد + +88 +00:11:57,630 --> 00:12:04,270 +بن ثابت رضي الله عنه فقال لا تفعل إني سمعت رسول + +89 +00:12:04,270 --> 00:12:09,870 +الله صلى الله عليه وسلم يقول لا تباع السلع حيث + +90 +00:12:09,870 --> 00:12:17,610 +تبتاع حتى يحوزها التجار إلى رحالهم يعنيلا يجوز + +91 +00:12:17,610 --> 00:12:25,210 +للإنسان أن يبيع متاعا أو سلعة ليست عنده وإن + +92 +00:12:25,210 --> 00:12:31,790 +اشتراها ولم يقبضها بعده لا يجوز أيضا أن يبيعها حتى + +93 +00:12:31,790 --> 00:12:38,970 +يقبضها وإن وتكون تحت يده أو في مجلس عقده أو في + +94 +00:12:38,970 --> 00:12:49,790 +مخازنه إلى غير ذلك لكن شركة الوجوهلأ قالت لا تباع + +95 +00:12:49,790 --> 00:12:55,710 +السلع حيث تبتاع حتى يحوزها التجار إلى رحالهم حتى + +96 +00:12:55,710 --> 00:13:04,050 +تكون في قبضتهم وتحت أيمانهم إذا لو تأملنا شركة + +97 +00:13:04,050 --> 00:13:04,810 +الوجوه + +98 +00:13:08,330 --> 00:13:14,410 +فإننا سنجد أن الوجهين يتفقان على أمر في المستقبل + +99 +00:13:14,410 --> 00:13:26,930 +القريب يعني يعزمان على أن يذهبا إلى باعة المتاع + +100 +00:13:26,930 --> 00:13:36,630 +إلى تجار البضائع ليشتريا منهم حظا من البضائعإلى + +101 +00:13:36,630 --> 00:13:45,510 +أجل ثم بعد ذلك يتولى ياء بيع ما يشترياني وما زاد + +102 +00:13:45,510 --> 00:13:55,070 +عن رأس المال يقتسمانه بينهما إذا كل موضوعها + +103 +00:13:55,070 --> 00:14:04,170 +ومحلهاغائب غير موجود إنما هو معزوم على حصوله + +104 +00:14:04,170 --> 00:14:12,030 +ووجوده وبالتالي لما كان المحل غائب فإن عقد الشركة + +105 +00:14:12,030 --> 00:14:20,330 +باطل فإن عقد الشركة باطل بعد + +106 +00:14:20,330 --> 00:14:27,930 +هذا النوعارتحل بنا الإمام إلى شركة رابعة واسمها + +107 +00:14:27,930 --> 00:14:35,070 +شركة العنان قال الإمام النووي رحمه الله وشركة + +108 +00:14:35,070 --> 00:14:48,690 +العنان صحيحة وشركة العنان او قال وشركة + +109 +00:14:48,690 --> 00:14:56,490 +العنانثم بعدها قال وشركة العنان صحيحة نريد أن + +110 +00:14:56,490 --> 00:15:07,850 +نتعرف ما هو سبب تسميتها بالعنان ثم بعد ذلك نتعرف + +111 +00:15:07,850 --> 00:15:17,950 +على حكمها أما سبب التسمية فالعنان بكسر العين بمعنى + +112 +00:15:17,950 --> 00:15:19,610 +الظهور + +113 +00:15:21,190 --> 00:15:29,910 +ولذلك نقول عنا الشيء إذا ظهر عنا الشيء إذا ظهر + +114 +00:15:29,910 --> 00:15:37,950 +وسمي هذا النوع من الشركة باسم العنان لظهور مال كل + +115 +00:15:37,950 --> 00:15:47,490 +من الشريكين لصاحبه لظهور مال كل من الشريكين لصاحبه + +116 +00:15:47,490 --> 00:15:58,560 +أو لأنهاأظهر أنواع الشركة وأوضحها وقال قوم سميت + +117 +00:15:58,560 --> 00:16:06,600 +عنانا لأن الشريكين قد استويا في المال مأخوذا من + +118 +00:16:06,600 --> 00:16:14,460 +استواء عنان الفرسين إذا تسابقا عنان الفرس هو الرسن + +119 +00:16:14,460 --> 00:16:22,240 +بلغتنا الرسنالان عندما نمر في الطرقات أحيانا فنجد + +120 +00:16:22,240 --> 00:16:30,660 +أخواننا من الشرط يركبون الأفراس يركبون الخيل برأي + +121 +00:16:30,660 --> 00:16:39,300 +كنا وهم يمسكون بزمام خيولهم يعني برسن هذه الدواب + +122 +00:16:39,300 --> 00:16:48,390 +هلنرى تفاوتا بين زمام و زمام أو بين رسن و رسن أو + +123 +00:16:48,390 --> 00:16:57,450 +حبل و حبل و حبل آخر أم أنها يعني تتفق أه و يعني + +124 +00:16:57,450 --> 00:17:04,210 +تتساوى وإن لم تكن تتساوى فهي قريبة قربا نكاد نجزم + +125 +00:17:04,210 --> 00:17:11,650 +معه أنه لا تفاوت بينها صحيح؟ إذاالنوع الرابع من + +126 +00:17:11,650 --> 00:17:22,610 +أنواع الشركة هو شركة العنان وسميت عنان من عن الشيء + +127 +00:17:22,610 --> 00:17:31,530 +إذا ظهر فالعنان بمعنى الظهور سميت هذه الشركة + +128 +00:17:31,530 --> 00:17:39,670 +بالعنان لأنها أظهر أنواع الشركة وأوضحهاأو لأن كلًا + +129 +00:17:39,670 --> 00:17:46,350 +من الشريكين يظهر متاعه لصاحبه فلا يعني يخفي عنه + +130 +00:17:46,350 --> 00:17:58,750 +شيئًا قط و قال آخرون سميت هذه الشركة بالعنان من + +131 +00:17:58,750 --> 00:18:06,920 +عنانيالفرس و ذلك أن عنان الأفراس أو عنان الخيل + +132 +00:18:06,920 --> 00:18:12,340 +يكونوا متساويا و يكونوا ظاهرا في الوقت نفسه فلا + +133 +00:18:12,340 --> 00:18:21,200 +تفاوتة يعني يُرا بين عنان وعنان وبين رسل ورسل وبين + +134 +00:18:21,200 --> 00:18:29,410 +زمام وزمام واضح الأمر؟وقال آخرون أيضا سميت هذه + +135 +00:18:29,410 --> 00:18:39,510 +الشركة بالعنان لأن كل واحد منهم يملك + +136 +00:18:39,510 --> 00:18:48,110 +التصرف في جميع مال صاحبه في جميع مال صاحبهتماما + +137 +00:18:48,110 --> 00:18:56,170 +كالعنان بيد صاحبه فإنه يملك أن يصرف به الخيلة أو + +138 +00:18:56,170 --> 00:19:03,840 +الفرسة كيف ما يشاء إذا أرادها يمينافإنه يأخذ + +139 +00:19:03,840 --> 00:19:09,060 +الزمام ناحية اليمين فتنقاد الفرس بين يديه يمينا + +140 +00:19:09,060 --> 00:19:17,120 +وإذا أرادها شمالا يأخذ الزمام ناحية الشمال ويشده + +141 +00:19:17,120 --> 00:19:23,500 +إليه فتنقاد فرسه إذا أراد أن يوقفها يشده إلى نفسه + +142 +00:19:23,500 --> 00:19:30,780 +فتقف فكما أنه حر التصرف إذا أخذ بالعنان فكذلك كل + +143 +00:19:30,780 --> 00:19:38,250 +شريكفي هذه الشركة يكون حر التصرف ضمن دائرة المشروع + +144 +00:19:38,250 --> 00:19:43,850 +أو الحلال إن كان يتعلق بالمتاع والبضاعة أو يتعلق + +145 +00:19:43,850 --> 00:19:53,470 +بإبرام العقود التي تروج بها البضاعة و بعضهم قال هي + +146 +00:19:53,470 --> 00:19:59,750 +شركة العنان بفتح العين المهملة من إيه؟ من العلوي + +147 +00:19:59,750 --> 00:20:04,940 +والارتفاعأه فنقول مثلا + +148 +00:20:10,000 --> 00:20:16,940 +استقرت السحابة في عنان السماء استقرت السحابة في + +149 +00:20:16,940 --> 00:20:23,180 +عنان السماء اه يعني ارتفعت وايه ووقفت في كبد + +150 +00:20:23,180 --> 00:20:29,900 +السماء وارتفاعها وهذا أيضا من الظهور والبروز من + +151 +00:20:29,900 --> 00:20:38,440 +الظهور والبروز فكل ما على الشيء تراءلحظ أزيد وأكثر + +152 +00:20:38,440 --> 00:20:44,880 +من الناس أليس كذلك؟ أي نعم لشركة العنان + +153 +00:20:47,740 --> 00:20:54,260 +صورة وهي أن يخرج كل واحد من الشريكين مالا مثل مال + +154 +00:20:54,260 --> 00:21:03,280 +صاحبه دنانير أو دراهمة ثم يخلط ذلك حتى يصير مالا + +155 +00:21:03,280 --> 00:21:09,380 +واحدا لا يتميز على أن يبيعا ويشتريا معرأيا من + +156 +00:21:09,380 --> 00:21:16,220 +التجارات وأن ما كان فيه من فضل عن رأس المالفهو + +157 +00:21:16,220 --> 00:21:24,160 +إيه؟ فهو بينهما إذا هذه هي الشركة ال إيه؟ المشتهرة + +158 +00:21:24,160 --> 00:21:33,260 +ويعني المعهودة في الأذهان شركة العنان مرة أخرى أن + +159 +00:21:33,260 --> 00:21:40,760 +يتفق أثنان أو أكثر على أن يبذل كل واحد منهما + +160 +00:21:40,760 --> 00:21:50,650 +مقدارا من المالشريطة أن يكون المال الذي يبذله كل + +161 +00:21:50,650 --> 00:21:57,790 +واحد من الشركاء نوعا واحدا أو جنسا واحدا يعني أن + +162 +00:21:57,790 --> 00:22:05,410 +نتفق نحن الشركاء أن يبذل كل واحد مننا قدرا معلوما + +163 +00:22:05,410 --> 00:22:12,210 +من الدنانير الأردنية أو الدولارات أو الشواكل شريطة + +164 +00:22:12,210 --> 00:22:20,710 +أنأن يكون المال المتفق على إيه؟ على الاتجار بيه أن + +165 +00:22:20,710 --> 00:22:26,170 +يكون جنسا واحدا، نوعا واحدا فلا إيه؟ فلا يجوز أن + +166 +00:22:26,170 --> 00:22:32,670 +يبذل أحدنا دينارا والآخر دولارا والثالث شيقنا لا + +167 +00:22:32,670 --> 00:22:40,360 +بل يكون المال المبذولمتحدة الجنسية ومعروفة القدر + +168 +00:22:40,360 --> 00:22:45,360 +.. معروفة القدر ليس بالضرورة أن تكون مقاديرنا + +169 +00:22:45,360 --> 00:22:51,480 +المبذولة متساوية فيمكن أن يشتغل .. أن يساهم أحدنا + +170 +00:22:51,480 --> 00:22:55,880 +ب1000 دينار والآخر ب2000 ديناروالثالث بـ 3000 + +171 +00:22:55,880 --> 00:23:01,360 +دينار شريطة أن تكون الدنانير هي الأردنية وليست + +172 +00:23:01,360 --> 00:23:05,840 +مثلا الكويتية إذا رغبنا مثلا أن نشترك بالدنانير + +173 +00:23:05,840 --> 00:23:11,570 +الكويتية لابد أن نعين نوع الدينارواضح؟ أو إذا كان + +174 +00:23:11,570 --> 00:23:17,350 +مثلا الثمن هو الـ Lira لابد إيه أن نحدد مثلا أنها + +175 +00:23:17,350 --> 00:23:22,110 +الـ Lira السورية نسأل الله الفرجة القريبة لأهلنا + +176 +00:23:22,110 --> 00:23:27,110 +في سوريا أرجو أن يكون الأمر واضحا بعد ذلك .. بعد + +177 +00:23:27,110 --> 00:23:34,400 +ذلك ليس أيضا بالضرورةأن يتجرى كل واحد من الشركاء + +178 +00:23:34,400 --> 00:23:43,280 +بقدر سهمه لا يختلط المال كله ثم تشترى البضاعة وبعد + +179 +00:23:43,280 --> 00:23:48,160 +ذلك يشتهدوا الإثنان العاقدان أو إن كانوا ثلاثة + +180 +00:23:48,160 --> 00:23:53,540 +يشتركونا في ترويج البضاعة فربما هذا باع أكثر من + +181 +00:23:53,540 --> 00:24:01,470 +أخيه فإيه فهذا كله إيه يتسامح به ثم بعد ذلكإذا + +182 +00:24:01,470 --> 00:24:08,790 +استحيلت البضاعة من بضاعة إلى نقد إلى مال نضّ واضح + +183 +00:24:08,790 --> 00:24:15,850 +إلى أثمان نرى ما زاد وفضل عن رأس المال فنجعله + +184 +00:24:15,850 --> 00:24:23,090 +بيننا على ضوء ما نتفق واضح الكلام وحكم هذه الشركة + +185 +00:24:23,090 --> 00:24:28,730 +الصحة هذه الشركة صحيحة + +186 +00:24:30,280 --> 00:24:37,580 +ودليل صحتها السنة والإجماع دليل صحتها السنة + +187 +00:24:37,580 --> 00:24:45,640 +والإجماع أما دليل السنة فحديث السائب رضي الله عنه + +188 +00:24:45,640 --> 00:24:51,400 +السائب ابن أبي السائب قال قلت للنبي صلى الله عليه + +189 +00:24:51,400 --> 00:24:58,900 +وسلمكنت أيه يا رسول الله شريكي في الجاهلية كنت أيه + +190 +00:24:58,900 --> 00:25:05,780 +يا رسول الله شريكي في الجاهلية فكنت خير شريك فكنت + +191 +00:25:05,780 --> 00:25:12,840 +خير شريك لا تداريني ولا تماريني كنت صريحا وكنت + +192 +00:25:12,840 --> 00:25:19,040 +شفافا وكنت صادقا امينا اذا + +193 +00:25:20,350 --> 00:25:29,270 +هذا هو الحديث وجه الدلالة من الحديث هل تستطيع + +194 +00:25:29,270 --> 00:25:34,570 +إحدى كلنا أن تحدثنا عن وجه الدلالة من هذا الحديث + +195 +00:25:34,570 --> 00:25:37,630 +أذكره + +196 +00:25:37,630 --> 00:25:44,350 +مرة ثانية السائبرضي الله عنه قال قلت للنبي صلى + +197 +00:25:44,350 --> 00:25:51,410 +الله عليه وسلم كنت شريكي في الجاهلية وكنت خير شريك + +198 +00:25:51,410 --> 00:25:57,670 +لا تداريني ولا تماريني ما هو وجه الدلالة من هذا + +199 +00:25:57,670 --> 00:26:01,190 +الحديث تفضلي + +200 +00:26:12,710 --> 00:26:18,830 +تفضلي يا بنتى بارك + +201 +00:26:18,830 --> 00:26:24,530 +الله فيكما تفضلي ما + +202 +00:26:24,530 --> 00:26:29,430 +شاء الله ما شاء الله أحسنتى يا بنتى بارك الله فيكى + +203 +00:26:30,700 --> 00:26:37,820 +النبي ﷺ لا + +204 +00:26:37,820 --> 00:26:48,820 +يُعقل كما ذكرت أن يكون قد زاول شركة مبنية على + +205 +00:26:48,820 --> 00:26:55,580 +الخديعة والغرر أو مبنية على الجهالة والخفاء وذلك + +206 +00:26:55,580 --> 00:26:58,840 +أن الاتجار + +207 +00:26:59,810 --> 00:27:07,950 +بالغرر كبيرة من الكبائر والكبيرة تتنافى مع العصمة + +208 +00:27:07,950 --> 00:27:14,810 +بل إن الأنبياء والرسل عصمهم الله جل وعلا قبل + +209 +00:27:14,810 --> 00:27:18,270 +البعثة وبعدها عن مقارفة الكبائر + +210 +00:27:20,960 --> 00:27:27,100 +الذي يظن أن النبي صلى الله عليه وسلم وإن كان + +211 +00:27:27,100 --> 00:27:32,380 +السائب أخبر أن الشركة كانت بينه وبين النبي في زمن + +212 +00:27:32,380 --> 00:27:34,540 +الجاهلية وقبل البعثة + +213 +00:27:39,650 --> 00:27:46,330 +يظن بل ويعتقد بأن النبي صلى الله عليه وسلم كان + +214 +00:27:46,330 --> 00:27:55,220 +يزاول شركة ظاهرة شركة صحيحة صائبةوالشركة الظاهرة + +215 +00:27:55,220 --> 00:28:01,340 +الصحيحة الصائبة هي شركة العنان لغة فنحن ذكرنا آنفا + +216 +00:28:01,340 --> 00:28:07,320 +بأن العنان الظهور فإذا كانت شركته بأبي هو وأمي صلى + +217 +00:28:07,320 --> 00:28:12,920 +الله عليه وسلم شركة ظاهرة إذا هي شركة العنان واضح + +218 +00:28:12,920 --> 00:28:20,560 +الأمر؟ فإيه؟ فاستفاد العلماء من حديث السائبأن شركة + +219 +00:28:20,560 --> 00:28:28,060 +العنان مشروعة لا بالإجماع وحده بل بالصنة ودليلها + +220 +00:28:28,060 --> 00:28:35,670 +حديث السائب وكذلكمن أدلة مشروعيتها الإجماع فقد + +221 +00:28:35,670 --> 00:28:42,410 +أجمع العلماء جميعا بما فيهم الحنفية والمالكية + +222 +00:28:42,410 --> 00:28:50,850 +والشافعية والحنابلة على مشروعية شركة العنان على + +223 +00:28:50,850 --> 00:28:52,330 +نحو ما ذكرنا + +224 +00:28:55,470 --> 00:29:00,630 +ومن المناسب حتى تتم الفائدة ان شاء الله تعالى ان + +225 +00:29:00,630 --> 00:29:10,070 +نتحدث عن أركان هذه الشركة أركان الشركة ثلاثةصيغة + +226 +00:29:10,070 --> 00:29:18,210 +وعاقدان وإيه ومال صيغة وهي الإيجاب والقبول وعاقدان + +227 +00:29:18,210 --> 00:29:24,890 +يتوليان الصيغة أو الإيجاب والقبول ثم مال أو محل + +228 +00:29:24,890 --> 00:29:28,070 +ترد عليه هذه الشركة + +229 +00:29:30,220 --> 00:29:35,520 +وأما عن الركن الأول وهو الركن الركين أو الركن + +230 +00:29:35,520 --> 00:29:41,480 +الأهم والأجل في العقود هو ماذا؟ هو الصيغة حتى إن + +231 +00:29:41,480 --> 00:29:47,520 +الحنفية إذا تحدثوا عن أركان العقود فإنهم يذكرون + +232 +00:29:47,520 --> 00:29:53,860 +الصيغة وحدها ثم بعد ذلك يعبرون عن ما سواها بالشروط + +233 +00:29:53,860 --> 00:29:59,100 +وذلك أن الصيغة لا يمكن أن تدرك بين السماء والطارق + +234 +00:29:59,450 --> 00:30:04,950 +فلابد أن تدرك من عاقدين من موجب وقابل ثم لا تكون + +235 +00:30:04,950 --> 00:30:10,650 +صحيحة إلا إذا وردت على محل فإيه فإيه فهم يكتفون + +236 +00:30:10,650 --> 00:30:17,670 +بذكر الصيغة لأنها تقتضي وتستلزم وجود عاقدين ووجود + +237 +00:30:17,670 --> 00:30:25,900 +محلاقترض عليه على أي حال الصيغة هي الإيجاب والقبول + +238 +00:30:25,900 --> 00:30:31,560 +ويشترط فيها ما يشترط في صيغة عقد البيع أما الإيجاب + +239 +00:30:31,560 --> 00:30:37,760 +فهو ما يدل على التمليك بعيوض دلالة ظاهرة ويشترط أن + +240 +00:30:37,760 --> 00:30:44,840 +يكون بألفاظ الكتاب والسنة وما يشتق منها أرجو + +241 +00:30:44,840 --> 00:30:50,610 +الانتباه مذهب الشافعيفي هذا الميذان هو أضيق + +242 +00:30:50,610 --> 00:30:56,950 +المذاهب هو أضيق المذاهب وذلك أن الشافعية رحمه الله + +243 +00:30:56,950 --> 00:31:07,930 +قد قصرصور الجواز فيما يخص الصيغة الإجابة والقبول + +244 +00:31:07,930 --> 00:31:16,710 +إذا كانت أو على الفاظ الوحي كتابا وسنة أو ما يشتق + +245 +00:31:16,710 --> 00:31:22,330 +من الفاظ الوحي إذا وردت في الكتاب أو السنة ولذلك + +246 +00:31:22,330 --> 00:31:27,770 +حتى في عقد البيع لا يجوز العقد عقد البيع بلفظ + +247 +00:31:27,770 --> 00:31:35,270 +الهبةكما لو قال شخص لآخر وهبتك مثلا كراسة هذه + +248 +00:31:35,270 --> 00:31:40,610 +بعشرة شواكل فقال الآخر قبلت هذا العقد عند الشافعي + +249 +00:31:40,610 --> 00:31:48,250 +باطل وذلك مادام هذا الموجب يتكلم العربية واستطاع + +250 +00:31:48,250 --> 00:31:59,210 +أن يعبر بالهبة فلماذا يستخف و لا يعبر بالبيع؟أو + +251 +00:31:59,210 --> 00:32:05,090 +بالتمليك واختار الهبة ولذلك يعتبروا هذا العقد + +252 +00:32:05,090 --> 00:32:11,310 +باطلا لكن الآخرين من الحنفية والمالكية والحنابلة + +253 +00:32:11,310 --> 00:32:18,120 +رحمهم الله تعالى يرون أن العبرةبالقصود والمعاني لا + +254 +00:32:18,120 --> 00:32:23,060 +بالألفاظ والمباني يعني العبرة لا بالألفاظ وإنما + +255 +00:32:23,060 --> 00:32:28,200 +العبرة بإيه بالقصد والمراد من هذه الألفاظ فعندما + +256 +00:32:28,200 --> 00:32:34,910 +يقول القائل وهبتك هذا بكذابيفطن الآخر أنه لا يقصد + +257 +00:32:34,910 --> 00:32:41,770 +بذله بالمجان لأنه اشترط المعاوضة والهبة عادة تكون + +258 +00:32:41,770 --> 00:32:50,830 +بالمجان يبذلها الواهب إلى الموهوب له لكن في غير + +259 +00:32:50,830 --> 00:32:58,050 +عيوض يقابلها واضح الكلام؟فلمّا ذكر العيوض كان ذكر + +260 +00:32:58,050 --> 00:33:03,230 +العيوض قرينة هادية إلى أن الموج بيقصد بيع ولا هبة + +261 +00:33:03,230 --> 00:33:09,210 +واضح الأمر كذلك كما لو قال الرجل الرجل يريد أن + +262 +00:33:09,210 --> 00:33:14,490 +ينكح ابنته إلى ابن الآخرأو إلى آخر فيقول وهبتك + +263 +00:33:14,490 --> 00:33:19,810 +بنتي فلانة وهبتك بنتي فلانة على مهر قدره كذا + +264 +00:33:19,810 --> 00:33:26,390 +الشافعي يقول بأن هذا باطل الآخرون يقولون بأنه صحيح + +265 +00:33:26,390 --> 00:33:32,910 +لأنه لما ذكر المهر كان ذلك قرينة هادية إلى أنه لا + +266 +00:33:32,910 --> 00:33:39,610 +يقصد الهبة فالهبة فقطأه كانت في حق النبي صلى الله + +267 +00:33:39,610 --> 00:33:45,190 +عليه وسلم ولمدة زمنية ثم نسخ قال جل وعلا وامرأة + +268 +00:33:45,190 --> 00:33:51,430 +مؤمنة انوهبت نفسها للنبي إن أراد النبي أن يستنكحها + +269 +00:33:51,430 --> 00:33:56,810 +خالصة لك من دون المؤمنين وماعد النبي صلى الله عليه + +270 +00:33:56,810 --> 00:34:04,210 +وسلم فلا يجوز أن يتزوج إلا بمهر لكن الحكيم هو الذي + +271 +00:34:04,210 --> 00:34:14,220 +يزوجهبمهر معقول رجاء البركة لابنته و لذريتها أيضا + +272 +00:34:14,220 --> 00:34:22,160 +اكثرهن اقلهن مؤونة اكثرهن بركة هكذا قال صلى الله + +273 +00:34:22,160 --> 00:34:25,100 +عليه وسلم على اي حال + +274 +00:34:29,110 --> 00:34:38,270 +قلنا أن الإمام الشافعي يقصر الشركة على الفاظ الوحي + +275 +00:34:38,270 --> 00:34:47,090 +كتابا وسنة وما تخرج مشتقة من هذه الألفاظوأما + +276 +00:34:47,090 --> 00:34:52,170 +القبول فهو ما يدل على الموافقة والرضا دلالة ظاهرة، + +277 +00:34:52,170 --> 00:34:56,870 +وهو ما يصدر من العاقد الآخر، وأقوى الصيغة ما كان + +278 +00:34:56,870 --> 00:35:03,730 +بلفظ المضيتماما كما ذُكره في البيع ما كان بلفظ + +279 +00:35:03,730 --> 00:35:10,950 +المضيء كأن يقول اشتركنا او ايه اشتركت معك .. + +280 +00:35:10,950 --> 00:35:17,390 +اشتركت معك على ان يبذل كل واحد مننا الف دينار اه + +281 +00:35:17,390 --> 00:35:23,190 +الف دينار أردني على ان نشترك في ايه؟ في المتاع + +282 +00:35:23,190 --> 00:35:30,960 +المباح في المتاع الايه؟ المباحليخرج أ المباح الغير + +283 +00:35:30,960 --> 00:35:36,880 +المباح وهو الحرام من مثل المسكرات والمفاتيرات ومن + +284 +00:35:36,880 --> 00:35:41,540 +مثل أيضا الميتة والكلب والخنزير وما شابه ذلك أي + +285 +00:35:41,540 --> 00:35:49,710 +نعمثم أيضًا ينبغي أن نتبصر بأن الشركة لا تصح بدون + +286 +00:35:49,710 --> 00:35:53,870 +الإيجاب والقبول لأنها تتبع البيع والبيع لا يصح إلا + +287 +00:35:53,870 --> 00:36:00,210 +بذلك قال جل وعلا إلا أن تكون تجارة عن تراضم منكم + +288 +00:36:00,210 --> 00:36:06,090 +طب هذا الجزء من الآية كيف نهتد أو كيف نستدل به على + +289 +00:36:06,090 --> 00:36:07,550 +الإيجاب والقبول؟ + +290 +00:36:12,550 --> 00:36:16,810 +أليس الرضا أو التراضي من أعمال القلوب والإيجاب + +291 +00:36:16,810 --> 00:36:21,510 +والقبول من أعمال الألسنة؟ + +292 +00:36:22,950 --> 00:36:30,190 +أحسنتي لما كان الرضا عمل قلب وأعمال القلوب مستورة + +293 +00:36:30,190 --> 00:36:41,410 +خفية فإن الشارع الحكيم أقام أمارات ظاهرة تدل عليها + +294 +00:36:41,410 --> 00:36:47,730 +وهو الإيجاب والقبول الصادراني من اللسان أو عن + +295 +00:36:47,730 --> 00:36:56,110 +اللسانويشترط فيها ويشترط في الصيغة الإيجاب في + +296 +00:36:56,110 --> 00:37:01,750 +الصيغة لفظ يدل على الإذن في التصرف شريطة أن يكون + +297 +00:37:01,750 --> 00:37:11,750 +هذا اللفظ الذي يعني فيه تصريح بالتصرف يكون من كل + +298 +00:37:11,750 --> 00:37:19,910 +منهمايكون من كل منهم اشتركت أو شاركتك على ان يبذل + +299 +00:37:19,910 --> 00:37:26,330 +كل واحد مننا الف دينار فنشتري البضائع ويتولى كل + +300 +00:37:26,330 --> 00:37:32,430 +واحد مننا ترويجها وبيعها فيقول الآخر قبلت فيقول + +301 +00:37:32,430 --> 00:37:33,970 +الآخر قبلت + +302 +00:37:42,290 --> 00:37:48,770 +بعدها قال فلو اقتصرا أي اقتصر كل من العاقدين على + +303 +00:37:48,770 --> 00:37:57,690 +قول اشتركنا فقط يعني مثلا واحد التقى مع اخر فقال + +304 +00:37:57,690 --> 00:38:06,770 +اشتركنا انا وانت فقال الآخر قبلت الشافعية يقولون + +305 +00:38:06,770 --> 00:38:16,730 +هذا اللفظ غير كاف غير كاففي إظهار هذا الركن من + +306 +00:38:16,730 --> 00:38:23,690 +أركان عقد الشركة فلابد للإيجاب والقبول من إيه من + +307 +00:38:23,690 --> 00:38:27,790 +أن يجرى بصيغة + +308 +00:38:31,570 --> 00:38:38,210 +تنفي الخصومة والجدل بين العاقدين تنفي الخلاف + +309 +00:38:38,210 --> 00:38:45,370 +بينهما ولا يدرك هذا إلا أن يتكلم وأن يفسح كل واحد + +310 +00:38:45,370 --> 00:38:51,870 +بصيغة يحسن السكوت عندها عندما أقول لآخر أرغب أن + +311 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بالين الياباني فإن هذا لا يجوز منه ولا ايه ويعاتب ويلام عليه وإذا حصل بذلك خسارة فهو ضامن لها", "tokens": [3555, 17082, 13546, 23758, 28239, 28543, 9122, 33456, 7251, 21292, 3615, 8608, 1211, 34268, 3224, 34051, 8608, 1211, 27884, 9673, 2407, 28820, 20666, 9957, 45595, 16758, 7649, 1829, 6156, 28814, 1863, 23758, 20193, 7251, 7435, 2407, 11622, 9154, 3224, 49429, 1975, 1829, 3224, 4032, 1829, 3615, 9307, 3555, 4032, 1829, 37440, 47356, 4032, 28814, 15730, 11331, 36520, 4724, 8848, 23275, 16490, 3794, 9640, 3660, 6156, 3224, 2407, 48812, 10943, 1863, 5296, 11296], "avg_logprob": -0.09904751957279362, "compression_ratio": 1.6490066225165563, "no_speech_prob": 0.0, "words": [{"start": 276.16, "end": 276.88, "word": "بغير", "probability": 0.98681640625}, {"start": 276.88, "end": 278.26, "word": " هذا", "probability": 0.96044921875}, {"start": 278.26, "end": 278.82, "word": " النقد", "probability": 0.928955078125}, {"start": 278.82, "end": 279.76, "word": " كأن", "probability": 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"probability": 0.9951171875}, {"start": 2617.39, "end": 2618.27, "word": " الموكل،", "probability": 0.64581298828125}, {"start": 2618.27, "end": 2618.49, "word": " إيش", "probability": 0.8562825520833334}, {"start": 2618.49, "end": 2618.93, "word": " معنى", "probability": 0.751953125}, {"start": 2618.93, "end": 2620.95, "word": " هذا؟", "probability": 0.87109375}, {"start": 2620.95, "end": 2621.55, "word": " يعني", "probability": 0.947998046875}, {"start": 2621.55, "end": 2624.95, "word": " الوكيل", "probability": 0.8951416015625}], "temperature": 1.0}, {"id": 112, "seek": 265358, "start": 2628.3, "end": 2653.58, "text": "بدنا نفترض أنه لم يكن يعلم بالعيب لكنه معرس مهارته العالية في ايه؟ في تنقص الثمن فاشترى السلعة الثلاجة مثلا المبرد بثمن رخيص ولمّا نقلها قلبها الموكل فوجد فيها عيب", "tokens": [44510, 8315, 8717, 5172, 2655, 43042, 14739, 3224, 32767, 7251, 19452, 37495, 19528, 20666, 3615, 1829, 3555, 44381, 3224, 20449, 2288, 3794, 3714, 3224, 9640, 47395, 18863, 6027, 10632, 8978, 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أتممن الحديث عن + +11 +00:01:39,250 --> 00:01:46,270 +أركان الوكالة بدأ الإمام رحمه الله تعالى يحدثنا عن + +12 +00:01:46,270 --> 00:01:57,370 +أحكاممهمة تابعة لعقد الوكالة فقال اذا + +13 +00:01:57,370 --> 00:02:07,150 +كان عقد الوكالة مطلقا بمعنى ان الموكلة + +14 +00:02:07,150 --> 00:02:15,990 +قد اعطى للوكيل فرصة مفتوحة لم يقيده + +15 +00:02:18,010 --> 00:02:27,170 +بصنف معين في التجارة ان كان بخصوص البيع او بخصوص + +16 +00:02:27,170 --> 00:02:37,370 +الشراء بل جعل له الباب مفتوحا فهل يعني ان الوكيل + +17 +00:02:37,370 --> 00:02:48,850 +له الخيار ان يبيع من غير ضوابط فهل يمكنه مثلاأن + +18 +00:02:48,850 --> 00:02:55,790 +يبيع بالنساء أي بالأجل؟ وهل يمكنه أن يبيع بالغبن + +19 +00:02:55,790 --> 00:03:02,530 +الفاحش الذي يضر إضرارا ظاهرا بصاحب المال وهو + +20 +00:03:02,530 --> 00:03:13,810 +الموكل؟ وهل كذلك يجوز له أن يبيع بغير نقد البلد؟من + +21 +00:03:13,810 --> 00:03:22,730 +خلال كلام الإمام النووي رحمه الله تعالى قد + +22 +00:03:22,730 --> 00:03:32,250 +اتضح أن عقد الوكالة وإن كان مطلقا مجردا عن القيد + +23 +00:03:32,250 --> 00:03:41,350 +لكن ثمة أمور أو لكن ثمة أمورا لابد أن يراعيها + +24 +00:03:41,350 --> 00:03:50,790 +الوكيل أهمهاإذا باع باع بنقد + +25 +00:03:50,790 --> 00:04:01,330 +البلد باع بنقد البلد بمعنى الأوراق النقدية الرائجة + +26 +00:04:01,330 --> 00:04:12,930 +المعتمدة في بلده ولا يجوز أن يبيعسلعة الموكل بغير + +27 +00:04:12,930 --> 00:04:23,150 +نقد البلد فمثلا عندنا نحن في فلسطين الدينار + +28 +00:04:23,150 --> 00:04:27,450 +الأردني والشكل + +29 +00:04:27,450 --> 00:04:38,260 +اليهودي والدولار الأمريكي فلو أنه باعبغير هذا + +30 +00:04:38,260 --> 00:04:45,420 +النقد كأن يبيع سلعته أو سلعة الموكل بالين الياباني + +31 +00:04:45,420 --> 00:04:58,920 +فإن هذا لا يجوز منه ولا ايه ويعاتب ويلام عليه وإذا + +32 +00:04:58,920 --> 00:05:11,060 +حصل بذلك خسارة فهو ضامن لهاكيف تكون الخسارة؟ تكون + +33 +00:05:11,060 --> 00:05:20,800 +الخسارة أن الين عملة غير متداولة عندنافلو أنه باع + +34 +00:05:20,800 --> 00:05:30,400 +جلة بضائعه بالين لا يمكنه أن يجدد هذه البضائع من + +35 +00:05:30,400 --> 00:05:38,620 +من يتجروا فيها و ذلك أنهم لا يقبلون أن يبيعوه + +36 +00:05:38,620 --> 00:05:49,030 +بالينو هذا يدفعه او يدفع صاحب المال ان يذهب الى + +37 +00:05:49,030 --> 00:05:58,030 +المصارف المالية حتى يستحيل الين الى نقد بلدنا فلو + +38 +00:05:58,030 --> 00:06:04,630 +انه طوف على المصارف المالية عندنا سوف لا يجد مصرفا + +39 +00:06:05,380 --> 00:06:12,920 +يجد عنده ال yen حتى يعطيه قيمته فهذا يحمله إلى أن + +40 +00:06:12,920 --> 00:06:18,040 +يسافر إلى مصر أو إلى الإمارات أو مثلا إلى السعودية + +41 +00:06:18,040 --> 00:06:26,360 +لأنها بلاد يمكن أن ينزل فيها بعض اليابانيين ولذلك + +42 +00:06:26,360 --> 00:06:35,200 +بعض المصارف يعني ربما تعنى بهذه العملةفهذا يكلفه + +43 +00:06:35,200 --> 00:06:44,140 +كلفة مالية زائدة لأنه لا يمكن أن يسافر راجلا + +44 +00:06:44,140 --> 00:06:49,980 +فيحتاج إلى فيزا ويحتاج إلى طائرة ذهبا وإيابا وإلى + +45 +00:06:49,980 --> 00:06:56,020 +إقامة عدة أيام في تلك البلد وإلى غير ذلك ومن هنا + +46 +00:06:56,020 --> 00:07:02,890 +تحصل الخسارةإذا وإن كان عقد الوكالة مطلقا فإن + +47 +00:07:02,890 --> 00:07:08,130 +الوكيل لا يجوز له أن يبيع بغير نقد البلد فإن كان + +48 +00:07:08,130 --> 00:07:16,340 +في البلد نقدان باع بأغلبهما تداولاباع بأغلبهما + +49 +00:07:16,340 --> 00:07:24,820 +تداولا فإذا كان النقدان أو العملتان المتداولتان في + +50 +00:07:24,820 --> 00:07:32,980 +بلدنا تداولهما على التساوي ليس إحدى العملتينيعني + +51 +00:07:32,980 --> 00:07:38,660 +بطاغية ولا بأرجح في التداول من الأخرى ينبغي أن + +52 +00:07:38,660 --> 00:07:47,340 +يتحرى أنفعهما وأربحهما فإيه فيبيعوا بها بضاعته ثم + +53 +00:07:47,340 --> 00:07:53,200 +أيضا قالوا و لا يجوز له أن يبيع بالنسيئة والمراد + +54 +00:07:53,200 --> 00:08:02,570 +بالنسيئة يعنيبالتأجيل بثمن مؤجل لأن هذا أيضا يضر + +55 +00:08:02,570 --> 00:08:09,850 +بصاحب المال ضررا ظاهرا كيف تصورنا معي أخوات + +56 +00:08:09,850 --> 00:08:18,210 +الكلمات لو أن هذا الوكيل بدأ يبيع البضائع والعروض + +57 +00:08:18,210 --> 00:08:30,080 +التي بين يديه بثمن مؤجلحتى .. حتى نفقت كلها و أراد + +58 +00:08:30,080 --> 00:08:36,200 +مثلا أن يجددها و ليس يملك ايه؟ ليس يملك سيولة حتى + +59 +00:08:36,200 --> 00:08:42,860 +يذهب إلى التجار ليجدد البضاعة وتستمر تجارته لماذا + +60 +00:08:42,860 --> 00:08:48,770 +لا يملك ايه؟ لا يملك نقدة لأنه باع بأجلفالبضائع + +61 +00:08:48,770 --> 00:08:55,870 +كلها عند الناس وليس عنده أثمانها هذا شيء وشيء آخر + +62 +00:08:55,870 --> 00:09:04,510 +ربما .. ربما من اشترى لأجل لا يستطيع أن يفيه .. أن + +63 +00:09:04,510 --> 00:09:12,850 +يفيه للوكيل بالوعد المضروب بينهما يعني مثلا ربما + +64 +00:09:12,850 --> 00:09:21,640 +يعتذر أن يدفع له إذا حان الأجلوربما يفلس أحد هؤلاء + +65 +00:09:21,640 --> 00:09:30,540 +فيعجز عن السذاد وربما ينكر أحدهم أنه اشترى بثمن + +66 +00:09:30,540 --> 00:09:37,920 +إلى أجل وهذه كلها مشاكل يقع فيها التجار ولذلك لا + +67 +00:09:37,920 --> 00:09:45,800 +يجوز للوكيل أن يبيع بأجل إلا أن يأذن له الموكل + +68 +00:09:45,800 --> 00:09:53,070 +بذلككذلك قالوا لا يجوز للوكيل أن يبيع بغبن فاحش + +69 +00:09:53,070 --> 00:10:02,770 +لأنه + +70 +00:10:02,770 --> 00:10:09,180 +ما هو الغرض من الوكالةوما هو الغرض من التجارة إلا + +71 +00:10:09,180 --> 00:10:18,460 +نماء الأموال وإدراك الربح أليس كذلك فإذا راح يبيع + +72 +00:10:18,460 --> 00:10:24,260 +بغبن فاحش والغبن الفاحش هو الغبن غير المعهود يعني + +73 +00:10:24,260 --> 00:10:32,040 +كأن يكون الثمنالثمن الحقيقي للسلعة عشرة فيبيعها + +74 +00:10:32,040 --> 00:10:39,360 +مثلا بإيه؟ بدينار بدينار واحد أو بدينارين لكن + +75 +00:10:39,360 --> 00:10:47,170 +عندما قيد الإمام النوويالمنع بالغبن الفاحش كأنه + +76 +00:10:47,170 --> 00:10:52,650 +يقول إذا دعت الحاجة ومصلحة التجارة أن يبيع بغبن + +77 +00:10:52,650 --> 00:11:00,550 +يسير فهذا جائز يعني كسدت التجارة عنده فراح يروجها + +78 +00:11:00,550 --> 00:11:09,950 +بإيه بيعني التنازل عن إيه عن ثمنها بقليل بغبن يسير + +79 +00:11:09,950 --> 00:11:19,020 +يعني مثلا هيبعشرة دنانير فأخذ يبيعها بتسعة دنانير + +80 +00:11:19,020 --> 00:11:24,220 +أو بتسعة دنانير و نصف الدينار من أجل إيه؟ من أجل + +81 +00:11:24,220 --> 00:11:30,420 +أن يدرك سيولة و ألا تكسب عنده التجارة فتعتب وتهلك + +82 +00:11:30,420 --> 00:11:40,480 +فهذا مأذون بهإذا لما ذكر الشرط الأخير و لا بغبن + +83 +00:11:40,480 --> 00:11:47,460 +فاحش قال وهو ما لا يحتمل غالبا على تحديد العرف على + +84 +00:11:47,460 --> 00:11:53,860 +تحديد العرف ابن تأمل في عرف التجار ما هو الغرر + +85 +00:11:53,860 --> 00:11:59,380 +الفاحش ما هو الغرر الفاحش عندهم فإيه يتلاشاه + +86 +00:11:59,380 --> 00:12:06,790 +الوكيلأما إذا دعت الحاجة إلى الغبن اليسير فلا حرجة + +87 +00:12:06,790 --> 00:12:11,490 +في ذلك فلو + +88 +00:12:11,490 --> 00:12:18,390 +باع على أحد هذه الأنواع بغير نقد البلد الشرط + +89 +00:12:18,390 --> 00:12:23,690 +الثالث أن الوكيل لا يجوز له أن يبيع بالغبن الفاحش + +90 +00:12:24,660 --> 00:12:31,460 +لا يجوز أن يبيع بالغبن الفاحش لأنه سيورث الموكلة + +91 +00:12:31,460 --> 00:12:39,060 +كارثة يعني خسارة فادحة والغبن الفاحش هو الذي يقرره + +92 +00:12:39,060 --> 00:12:47,560 +العرف يعني هو الذييحكم عرف التجار بأن من يبيع بإيه + +93 +00:12:47,560 --> 00:12:57,340 +بمثله كان بيعه أ بخسارة فادحة أو بغبن فاحش لا + +94 +00:12:57,340 --> 00:13:06,390 +يحتمل كما لو مثلا كانت السلعتهتساوي عشرة شواكل + +95 +00:13:06,390 --> 00:13:13,350 +فباعها بشكل واحد او باثنين هذا هو الغبن الفحش لكن + +96 +00:13:13,350 --> 00:13:19,090 +لو دعت الحاجةلو دعت الحاجة أن يبيع الوكيل بغضن + +97 +00:13:19,090 --> 00:13:24,690 +يسير رجاء أن يدرك السيولة وأن يروج البضاعة بدلا من + +98 +00:13:24,690 --> 00:13:32,330 +أن تكسد فإيه فيكتنفها أو فيكتنفها العطب والتلف + +99 +00:13:32,330 --> 00:13:39,150 +فهذا إيه فهذا فعل محمود والعقود كلها التي يبرمها + +100 +00:13:39,150 --> 00:13:47,220 +لا يضمنهاوإنما تكون على التجارة وعلى مالكها لكن + +101 +00:13:47,220 --> 00:13:54,500 +لما ذكر الشرط الأخير و لا بغبن فاحش أتبعه بقيد + +102 +00:13:54,500 --> 00:14:01,440 +يطبطه فقال كأنه قال والغبن الفاحش نعني به بلغة + +103 +00:14:01,440 --> 00:14:10,570 +الفقهاء هو الغبن الذي لا يحتمل غالبا لكنيعني ما هو + +104 +00:14:10,570 --> 00:14:15,850 +ضابط .. ضابط الغبن الفاحشي والغبن اليسير؟ العرف .. + +105 +00:14:15,850 --> 00:14:24,100 +عرف التجار فإذا قضى عرف التجار أن الغبنبطريقة ما + +106 +00:14:24,100 --> 00:14:32,200 +أو بخسارة ما يعد فاحشا عندئذ لا يجوز للوكيل أن + +107 +00:14:32,200 --> 00:14:39,480 +يتجرأ ببيع البضائع والسلع بهذا الغبن الفاحش واضح + +108 +00:14:39,480 --> 00:14:45,660 +الأمر؟الأن بعد أن بينا أن عقد الوكالة إذا كان + +109 +00:14:45,660 --> 00:14:50,920 +مطلقا فلا يجوز للوكيل أن يبيع بغير نقد البلد ولا + +110 +00:14:50,920 --> 00:14:55,880 +يجوز له أن يبيع بالأجل كما أنه لا يجوز أن يبيع + +111 +00:14:55,880 --> 00:15:02,890 +بغبن أو بخسارة فاحشة نقول لو أنه عاندلو أنه عاند + +112 +00:15:02,890 --> 00:15:09,230 +وغامر بمال الموكل فباع بغير نقد البلد أو باع + +113 +00:15:09,230 --> 00:15:16,410 +بالأجل أو باع بخسارة فادحة الخسارة تقع على الموكل + +114 +00:15:16,410 --> 00:15:25,050 +الغلبانالذي هو في يعني في غيبوبة عن كل هذا أم يقع + +115 +00:15:25,050 --> 00:15:31,710 +أم تقع الخسارة على هذا الوكيل المعاند و الجريء في + +116 +00:15:31,710 --> 00:15:36,890 +إضاءة الأمانةطبعا الإمام النووي رحمه الله تعالى + +117 +00:15:36,890 --> 00:15:43,190 +أفسح فقال فلو باع أي الوكيل على أحد هذه الأنواع + +118 +00:15:43,190 --> 00:15:52,340 +يعني بغير نقد البلد أو بأجل أو بغبن فاحشفينظروا + +119 +00:15:52,340 --> 00:16:00,060 +فإن لم يكن قد سلم البضاعة نقول له لا تسلمها + +120 +00:16:00,060 --> 00:16:07,880 +والعقود هذه كلها باطلة لكنه إذا كان قد سلم البضاعة + +121 +00:16:07,880 --> 00:16:13,260 +فإننا نضمنه تلك الخسارة كلها + +122 +00:16:19,200 --> 00:16:27,160 +ثم بعدها قال أي النووي رحمه الله فإن وكله ليبيع + +123 +00:16:27,160 --> 00:16:39,550 +مؤجلا وقدر الأجل فذاك فإن وكله ليبيع مؤجلاوقدّر + +124 +00:16:39,550 --> 00:16:47,330 +الأجل فذاكة معنى هذا الكلام إذا وكل صاحب المال إذا + +125 +00:16:47,330 --> 00:16:54,430 +وكل صاحب المال من هو صاحب المال الموكل إذا وكل + +126 +00:16:54,430 --> 00:16:59,250 +صاحب المال وكيله، + +127 +00:16:59,250 --> 00:17:08,270 +نائبه أن يبيع .. أن يبيع البضائعبأجل يعني بثمن + +128 +00:17:08,270 --> 00:17:16,170 +مؤجل .. بثمن مؤجل وحدد له الأجل بما لا يزيد مثلا + +129 +00:17:16,170 --> 00:17:22,850 +عن عشرة أيام أو عن شهر أو عن شهرين وجب على الوكيل + +130 +00:17:22,850 --> 00:17:31,850 +الالقزام والوفاءولا يجوز له .. لا يجوز له أن + +131 +00:17:31,850 --> 00:17:44,630 +يتجاوز هذا الشرط الذي أخذه عليه صاحبه، إذا لا + +132 +00:17:44,630 --> 00:17:54,550 +يجوز له أن يتجاوزولا يجوز له أن يبيع بأجل زائد عن + +133 +00:17:54,550 --> 00:18:05,270 +الأجل المحدد له فإن باع بأجل أقل منه أو باع بثمن + +134 +00:18:05,270 --> 00:18:14,900 +حال صح العقدصح العقد لماذا؟ لأنه أغبط لصاحب المال + +135 +00:18:14,900 --> 00:18:22,460 +يعني مثلا قلت لوكيلي يا أخي فلان أذنت لك أن تبيع + +136 +00:18:22,460 --> 00:18:29,720 +البضاعة من أجل أن تروجها أذنت لك أن تبيع بأجل لا + +137 +00:18:29,720 --> 00:18:32,720 +يزيد على شهرين + +138 +00:18:35,200 --> 00:18:42,900 +فالرجل كانت تأتيه الزبائن فبعضهم يرغبوا بالحلول + +139 +00:18:42,900 --> 00:18:53,980 +فيبيعه وبعضهم يرغبوا بأجل إلى شهر فيبيعه فما + +140 +00:18:53,980 --> 00:19:07,360 +حكم ذلك وقد أذنت له أن يبيع بأجل إلى شهرينالجواز + +141 +00:19:07,360 --> 00:19:14,500 +والصحة وذلك أني أذنت له أن يبيع بأجل إلى شهرين من + +142 +00:19:14,500 --> 00:19:21,870 +أجل ترويج البضاعةو من أجلي يعني إدراك المصلحة إذا + +143 +00:19:21,870 --> 00:19:28,390 +لم تدرك إلا بالتأجيل لإيه؟ لشهرين مثلا فإذا تهيأت + +144 +00:19:28,390 --> 00:19:35,110 +له سباب رواجها بحلول أو بأجل أقل فمارس ذلك و بادر + +145 +00:19:35,110 --> 00:19:44,150 +إليه فأليس هذا أغبط وأهنأ وأليس هذا أسعد عند إيه؟ + +146 +00:19:44,150 --> 00:19:50,990 +عند العقلاءدليل هذا حديث عروة البارقي رضي الله عنه + +147 +00:19:50,990 --> 00:19:57,950 +فإن النبي صلى الله عليه وسلم أعطاه دينارا و أكله + +148 +00:19:57,950 --> 00:20:06,910 +أن يشتري له بالدينار شاتا أضحية فأتى السوق فاشترى + +149 +00:20:06,910 --> 00:20:14,840 +بالدينار شاتينأشترى تأملنا في الحديث أعطاه دينارا + +150 +00:20:14,840 --> 00:20:23,020 +ليشتري به أضحية فأتى عروة السوق فاشترى بالدينار + +151 +00:20:23,020 --> 00:20:31,660 +شاتين ثم باع إحدى الشاتين بدينار وانقلب إلى النبي + +152 +00:20:31,660 --> 00:20:35,600 +صلى الله عليه وسلم ومعه شات ودينار + +153 +00:20:39,790 --> 00:20:44,250 +النبي صلى الله عليه وسلم لم يراجعه ويقول يا عروة + +154 +00:20:44,250 --> 00:20:51,330 +كلفتك أعطيتك دينار وكلفتك أن تشتري به شاتا واحدة + +155 +00:20:51,330 --> 00:20:56,110 +فلماذا اشتريت شاتين ثم لماذا بيعت إحدى الشاتين + +156 +00:20:56,110 --> 00:21:04,680 +وجئتني بدينار وأضحية إني لم أاذن لك بهذالم يكن هذا + +157 +00:21:04,680 --> 00:21:13,680 +من النبي بل اغطبط بصنيع عروة ودعا + +158 +00:21:13,680 --> 00:21:21,460 +له بالبركة فكان لو باع ترابا لربح به واضح الكلام + +159 +00:21:21,460 --> 00:21:29,370 +وهكذا سبيل العقلاءالعقلاء يفرحون ويغطبطون كما + +160 +00:21:29,370 --> 00:21:34,290 +اغطبط النبي صلى الله عليه وسلم وفرح واضح الكلام + +161 +00:21:34,290 --> 00:21:43,580 +ولذلك تقع هذهلو كان السؤال على عكس ذلك أنا حددت له + +162 +00:21:43,580 --> 00:21:50,580 +الأجل بشهرين فخالفني وباع بأجل إلى ثلاثة أشهر أو + +163 +00:21:50,580 --> 00:21:57,920 +إلى أكثر من ذلك فإن إيه فإنه لا يصح فعله ثم هو إيش + +164 +00:21:57,920 --> 00:22:05,520 +ثم هو ضامن ثم هو ضامن ثم قال الإمام النووي رحمه + +165 +00:22:05,520 --> 00:22:14,680 +اللهوإن أطلق صح في الأصحي وحمل + +166 +00:22:14,680 --> 00:22:23,460 +على المتعرف في مثله ولا يبيع لنفسه وولده الصغير + +167 +00:22:23,460 --> 00:22:34,470 +والأصح أنه يبيع لأبيه وابنه البالغبيان هذا وبالله + +168 +00:22:34,470 --> 00:22:44,830 +التوفيق قوله وإن أطلق صح في الأصحي يعني لو + +169 +00:22:44,830 --> 00:22:54,370 +أن الموكل صاحب المال قال للوكيل الموظف عنده يا أخي + +170 +00:22:54,370 --> 00:23:06,840 +محمد أذنت لك أن تبيع أن تبيعبأجل ان تبيع بأجل ثم + +171 +00:23:06,840 --> 00:23:14,680 +هو لم يحدده ثم هو لم يحدده بشهرين ولا بثلاثة ولا + +172 +00:23:14,680 --> 00:23:22,200 +باربع انما أطلقاء الأجل قال أذنت لك أن تبيع بأجل + +173 +00:23:22,200 --> 00:23:29,720 +وهذا إطلاق مفتوح بأجل قليل أو بأجل كثير فهل يعني + +174 +00:23:29,720 --> 00:23:40,260 +هذافهل يعني هذا أن يتوسع محمد بهذا الإطلاق فيبيع + +175 +00:23:40,260 --> 00:23:48,160 +بأجل بعيد طويل يضر إضرارا ظاهرا ومباشرا بمالية هذا + +176 +00:23:48,160 --> 00:23:56,950 +الموكل؟ قالوا لا فإن الإطلاقفإن الإطلاق يحمل على + +177 +00:23:56,950 --> 00:24:04,970 +عرف التجار في تأجيلهم مثلا إذا جرى عرف التجار في + +178 +00:24:04,970 --> 00:24:13,830 +التأجيل أنهم يؤجلون في مثل هذه البضائع إلى شهر أو + +179 +00:24:13,830 --> 00:24:23,970 +إلى شهرين أو إلى ثلاثة أشهركان هذا المأذون به وما + +180 +00:24:23,970 --> 00:24:31,250 +يزيد عليه فغير مأذون به واضح الكلام؟ إذا وإن أطلق + +181 +00:24:31,250 --> 00:24:40,390 +الموكل اللفظة اللفظة الأجلفإنه مقدر بماذا بعرف + +182 +00:24:40,390 --> 00:24:48,770 +التجار وليس للوكيل أن يتجاوز هذا هذا في الأصح + +183 +00:24:48,770 --> 00:24:57,090 +والثاني لا يصح العقد مع إيش مع إطلاق التأجيل لابد + +184 +00:24:57,090 --> 00:25:06,210 +للموكل أن يقيد الأجل يقول يا محمديعني بيع بأجل لا + +185 +00:25:06,210 --> 00:25:12,410 +يتجاوز الشهرين أو لا يتجاوز ثلاثة أشهر إذا في + +186 +00:25:12,410 --> 00:25:18,850 +مقابل الأصح وهو الصحيح أن الأجل أن العقدة بأجل + +187 +00:25:18,850 --> 00:25:21,730 +مفتوح + +188 +00:25:22,560 --> 00:25:32,900 +يورث جهالة بين الموكل والوكيل وهذا لا يصح لاختلاف + +189 +00:25:32,900 --> 00:25:40,120 +الغرض بتفاوت الأجل طولا و قصرا وقيل يصح ولا يزيد + +190 +00:25:40,120 --> 00:25:45,060 +على سنة لتقدير الديون المؤجلة بها شرعا كالجزية + +191 +00:25:45,060 --> 00:25:46,180 +والديا + +192 +00:25:48,410 --> 00:25:53,250 +الصورة الثانية التي ذكرها الإمام النووي رحمه الله + +193 +00:25:53,250 --> 00:25:58,690 +أنه إذا وكل صاحب + +194 +00:25:58,690 --> 00:26:08,530 +المال شخصا أن يتجر له بماله ولم يقيده + +195 +00:26:09,810 --> 00:26:16,910 +ولم يقيده ألا تبيع لنفسك و ألا تبيع لولدك و ألا + +196 +00:26:16,910 --> 00:26:25,670 +تبيع لزوجك سكت عن كل هذا و أكله بالتجارة + +197 +00:26:25,670 --> 00:26:34,150 +بماله دون أن يشترط عليه شروطا كهذه فهل يجوز للوكيل + +198 +00:26:34,150 --> 00:26:37,950 +أن يبيع + +199 +00:26:37,950 --> 00:26:45,700 +السلعة لنفسه؟السلعة مملوكة لمن؟ للموكل فهل يجوز + +200 +00:26:45,700 --> 00:26:54,480 +للوكيل ان يبيع السلعة لنفسه؟ طيب انت قلت لا برأيك + +201 +00:26:54,480 --> 00:27:00,160 +لماذا؟ لأن هو ببيع حالته اللي هو الموكل ماكان مياب + +202 +00:27:00,160 --> 00:27:04,240 +عن الموكل بس حيبيع لنفسه يعني اللذين كل عادلين + +203 +00:27:04,240 --> 00:27:11,600 +بالموكلة هذا صحيحلابد لمثل هذه العقود من أن + +204 +00:27:11,600 --> 00:27:19,400 +يتولاها طرفان، أن يتولاها عاقدان، ثم هناك سبب آخر + +205 +00:27:26,210 --> 00:27:32,810 +ماشاء الله .. ماشاء الله أحسنتي عندما يعني جرت أو + +206 +00:27:32,810 --> 00:27:38,970 +جرأ عرف أصحاب المال عندما يسلطون الوكلاء في + +207 +00:27:38,970 --> 00:27:46,950 +الاتجار بمالهم فإنهم .. فإنهم يقصدون من ذلك يعني + +208 +00:27:46,950 --> 00:27:54,070 +نماء المال وإدراك أعلى .. أعلى نسبة ربحية في هذه + +209 +00:27:54,070 --> 00:28:04,930 +التجارةومعلوم أيضًا من خلال سنة الله القدرية فيما + +210 +00:28:04,930 --> 00:28:12,570 +جبل عليه الأنفس أن الإنسان يقدم مصلحة نفسه على + +211 +00:28:12,570 --> 00:28:20,510 +مصلحة غيرهفإن كنت أنا كموكل قد أذنت لرجل أن يتجر + +212 +00:28:20,510 --> 00:28:28,910 +في مالي ويتحرى العقود المربحة فأنا ايه فانا سلطه + +213 +00:28:28,910 --> 00:28:37,150 +بهذا القصد وهو يعرف هذا مني فإذا باع لنفسهففي + +214 +00:28:37,150 --> 00:28:42,710 +المعظم الغالب إلا إذا كان من مدرسة أبيذان رضي الله + +215 +00:28:42,710 --> 00:28:48,890 +عن الصحابة أجمعين فإنه في المعظم الغالب أن يتحرر + +216 +00:28:48,890 --> 00:28:56,770 +الأنفع لنفسه ولا يمكناه تحقيق التوفيق يعني يحرص + +217 +00:28:56,770 --> 00:29:03,450 +على مصلحتى و يحرص على مصلحة نفسه فالأغلب أنه يؤثر + +218 +00:29:03,450 --> 00:29:10,170 +نفسه و مصلحتها على نفس الموكلي و مصلحته و من هنا + +219 +00:29:10,170 --> 00:29:19,490 +قلنا لا يجوز له أن يبيعأن يبيع لماذا؟ لإيه؟ لنفسه + +220 +00:29:19,490 --> 00:29:26,730 +قالوا ولا يبيع لولده القاصر ولا يبيع لولده القاصر + +221 +00:29:26,730 --> 00:29:31,710 +قولنا لماذا قيد الولد بالإيه؟ بالصغر أو بإيه؟ + +222 +00:29:31,710 --> 00:29:39,030 +بالقصور قالوا لأن الولد لا تصح عقودهوهو صغير + +223 +00:29:39,030 --> 00:29:47,310 +فالولي هو الذي يتولى وهذا يعني أنه سيؤثر ويقدم + +224 +00:29:47,310 --> 00:29:54,170 +صغيره سيقدم صغيره على مصلحة الموكل كما قدم في + +225 +00:29:54,170 --> 00:30:00,350 +الصورة الأولى مصلحته على مصلحة الموكل واضح الكلام + +226 +00:30:01,190 --> 00:30:07,410 +لأن الله تعالى قال وما جعل لرجل من قلبي في جوفه + +227 +00:30:07,410 --> 00:30:13,910 +فلا يستطيع أن يجمع بين متناقضين مصلحة ايه؟ مصلحة + +228 +00:30:13,910 --> 00:30:21,440 +البائع في الربح ومصلحته هو في رخص الثمنوأقصد الثمن + +229 +00:30:21,440 --> 00:30:27,220 +لا يمكن أن يدرك إلا بإيه، إلا على حساب نسبة الربح، + +230 +00:30:27,220 --> 00:30:33,020 +مظبوط ولا لأ؟ فلا يمكن أن يجمع بين هذين النقيضين + +231 +00:30:33,020 --> 00:30:40,060 +لكن الإمام النووي قال في الصورة الثالثة، و لو باع + +232 +00:30:40,060 --> 00:30:48,680 +لأبيهأو باع لابنه الكبير البالغ الرشيد صح هذا + +233 +00:30:48,680 --> 00:30:54,320 +بالمناسبة كنت ذكرته او ذكر الإمام النووي انه لا + +234 +00:30:54,320 --> 00:31:00,600 +يصح البيع لابنه الصغير ولا على محاجيره ولا على + +235 +00:31:00,600 --> 00:31:11,220 +محاجيره ولا علىالمحجور عليهم الذي قام وليا أو وصيا + +236 +00:31:11,220 --> 00:31:18,260 +عليهم واضح؟ يعني كذلك لا يجوز أن يبيع لسفيه عنده + +237 +00:31:18,260 --> 00:31:26,270 +ولا لمفلس عندهلأن ما قلناه في صغيره نقوله في + +238 +00:31:26,270 --> 00:31:33,070 +محاجيره واضح الكلام بعدها ذكر الإمام النووي أنه لو + +239 +00:31:33,070 --> 00:31:40,130 +باع لأبيه أو باع لإبنه الأكبر صح العقد قلنا له .. + +240 +00:31:40,130 --> 00:31:45,950 +قلنا له ليش؟ طيب يا صح رغم أنه إيه أنه سيحرص أن + +241 +00:31:45,950 --> 00:31:54,100 +إيه أن يكرم أباه بإيه ببيع رخيص الثمنو سيحرص أيضًا + +242 +00:31:54,100 --> 00:32:01,300 +أن يبيع ابنه الأكبر بإيه؟ بيعني بسعر و ثمن رخيص + +243 +00:32:01,300 --> 00:32:11,620 +قالوا قلنا هذا لأنه موضع إيه؟ موضع أمانة وثقة وأن + +244 +00:32:11,620 --> 00:32:18,260 +إيه؟ وأن .. وأن العقدة إذا باع لأبيه أو باع لابنه + +245 +00:32:18,260 --> 00:32:25,070 +الأكبرلا يتولى .. لا يتولى طرفيه شخص واحد وهو + +246 +00:32:25,070 --> 00:32:35,340 +الوكيل بل يتولى طرفيه إيش؟ شخصان وهو الوكيلأ من + +247 +00:32:35,340 --> 00:32:42,480 +جهة و أبوه من جهة أخرى أو الوكيل من جهة و ابنه + +248 +00:32:42,480 --> 00:32:49,040 +البالغ الرشيد من جهة أخرى ولذلك قلنا بإيه بصحة هذا + +249 +00:32:49,040 --> 00:32:55,960 +العقل لكن مقابل الأصحوهو الصحيح أنه ماذا؟ أنه لا + +250 +00:32:55,960 --> 00:33:03,620 +يجوز له أن يبيع لنفسه ولا لابنه القاصر ولا أن يبيع + +251 +00:33:03,620 --> 00:33:10,720 +لأبيه ولا أن يبيع لابنه الكبير وذلك أنه سيحرص + +252 +00:33:11,620 --> 00:33:22,380 +سيحرصوا على تقديم وإيثار منفعتهم على منفعة الموكل + +253 +00:33:22,380 --> 00:33:34,920 +وهذا مناهض لقصد الوكالة ثم قال الإمام النووي رحمه + +254 +00:33:34,920 --> 00:33:45,920 +الله وأن الوكيل بالبيعله قبض الثمن وتسليم + +255 +00:33:45,920 --> 00:33:58,200 +المبيع ولا يسلمه حتى يقبض الثمن فإن خالف ضمن كلام + +256 +00:33:58,200 --> 00:34:04,720 +نفيس جدا قوله + +257 +00:34:04,720 --> 00:34:14,150 +أن الوكيل بالبيع له قبض الثمنله قبض الثمن وتسليم + +258 +00:34:14,150 --> 00:34:19,110 +المبيع وهذا + +259 +00:34:19,110 --> 00:34:26,430 +من الأبجديات هذا من الأبجديات يعني إذا كان الموكل + +260 +00:34:26,430 --> 00:34:36,590 +لا يفق بوكيله أن يجعل القضائع تحت يديهولم يكن يثق + +261 +00:34:36,590 --> 00:34:45,310 +بأمانته أن يقبض أثمانها إذا هو باعها فما .. فما هي + +262 +00:34:45,310 --> 00:34:51,550 +الجدوى والفائدة من إيه من اتخاذه وكيلا ونائبا عنه + +263 +00:34:51,550 --> 00:34:58,250 +واضح الكلام ولذلك العلماء قالوا الوكيل يده يد + +264 +00:34:58,250 --> 00:35:06,170 +أمانةيده يد أمانة لإن لو كانت يده يد ضمان لحصلت + +265 +00:35:06,170 --> 00:35:13,690 +تناقض وذلك أن استعملته لمصلحة نفسي لا لمصلحة نفسي + +266 +00:35:13,690 --> 00:35:19,190 +ولمّا كان استعمالي له لمصلحتي أنا كموكل + +267 +00:35:22,010 --> 00:35:29,510 +جرت عادة وسنة العقلاء أن يتحرر الأمينة الموثوقة به + +268 +00:35:29,510 --> 00:35:36,310 +لهذا العمل و لهذا الشأن، أليس كذلك؟ فلا يستقيم عند + +269 +00:35:36,310 --> 00:35:44,190 +إذن أن أستعمله ثم إيه؟ ثم أمنعه من أن يكونمن أن + +270 +00:35:44,190 --> 00:35:50,590 +يكون واضع يده على البضاعة ويقبض الأثمان من من + +271 +00:35:50,590 --> 00:35:56,410 +يبيعها لهم ولذلك قال الشرّاح والأصح أن الوكيل + +272 +00:35:56,410 --> 00:36:01,610 +بالبيع له قبض الثمن الحال إن لم يمنعه الموكل من + +273 +00:36:01,610 --> 00:36:08,390 +قبضه وله تسليم المبيع إن كان مسلما إليه إن لم ينهى + +274 +00:36:08,390 --> 00:36:17,550 +عن تسليمه لأنهم من مقتضيات البيعفي مقابل الأصح وهو + +275 +00:36:17,550 --> 00:36:25,910 +الصحيح أنه لا يجوز له .. لا يجوز له يعني وضع اليد + +276 +00:36:25,910 --> 00:36:31,890 +على البضاعة ولا قبض الثمن الحال قال لعدم .. لعدم + +277 +00:36:31,890 --> 00:36:40,650 +إذن الموكل بذلك لأن الموكل لم يأذن بذلك وقد يرضاه + +278 +00:36:40,650 --> 00:36:48,740 +للبيعيوإقباض المبيع دون القرض يعني يمكن للموكل أن + +279 +00:36:48,740 --> 00:36:55,380 +يشترط عليه يا هذا أنت روج البضائع لكن ما إلك في + +280 +00:36:55,380 --> 00:37:01,200 +قبض أثمانها قبض أثمانها لي أو لموظف آخر أنا أعينه + +281 +00:37:01,200 --> 00:37:07,560 +وكيلا عني وهذا موجود موجود رأيناه في السعودية + +282 +00:37:08,340 --> 00:37:14,000 +احيانا بيكون صاحب المال على ال counter أو على ايه؟ + +283 +00:37:14,000 --> 00:37:22,190 +علىعلى المكتب الذي يعني يجمعوا المال فبيكون ايه؟ + +284 +00:37:22,190 --> 00:37:25,890 +بيكون الوكلاء + +285 +00:37:25,890 --> 00:37:31,250 +الموظفون فقط مهمتهم ترويجوا البضاعة وتسليمها + +286 +00:37:31,250 --> 00:37:37,410 +للزبون ثم بروح الزبون قبل ما يخرج بيمر على المكتب + +287 +00:37:37,410 --> 00:37:43,250 +عند صاحب الايه او عند موظف يعني عند وكيل اخر فهو + +288 +00:37:43,250 --> 00:37:51,410 +الذي يقبض الثمنوهو ايه فهو الذي يقبض الثمن اما + +289 +00:37:51,410 --> 00:37:57,690 +اذا كان الثمن مؤجلا اما اذا كان الثمن مؤجلا و لو + +290 +00:37:57,690 --> 00:38:08,160 +حل اوكان حالا ونهاه عن قبضه لم يملك قبضه قطعا و لو + +291 +00:38:08,160 --> 00:38:13,760 +قال له امنع المشتري من المبيع فسدت الوكالة هذا + +292 +00:38:13,760 --> 00:38:19,840 +كلامه صحيح يعني الموكل إذا قال له يا ابني أنت عليك + +293 +00:38:19,840 --> 00:38:27,560 +تسليم القضاءفي أي عقد حتى في العقود الحالة أو في + +294 +00:38:27,560 --> 00:38:32,960 +العقود المؤجلة في العقود المؤجلة وليس لك ان ايه ان + +295 +00:38:32,960 --> 00:38:39,340 +تقبض أثمانها وجب عليه ان يلتزم ثم الموكل نفسه اما + +296 +00:38:39,340 --> 00:38:46,790 +ان يتولى قبض الأثمان بنفسه او انيعني يوكل رجلا + +297 +00:38:46,790 --> 00:38:55,690 +ثالثا ليقبضها هذا شأنه المهم أن هذا كله لا يخرج عن + +298 +00:38:55,690 --> 00:39:04,670 +دائرة المشروعية والجواز أي نعم لكن مسألة و لو قال + +299 +00:39:04,670 --> 00:39:10,870 +له امنع المشتري من المبيعامنع المشتري من المبيع + +300 +00:39:10,870 --> 00:39:21,390 +يعني مثلا الموكل قال لوكيله إذا بيعت أي سلعة فقول + +301 +00:39:21,390 --> 00:39:27,490 +لمن يشتريها لا تبيعها سؤالي + +302 +00:39:27,490 --> 00:39:32,590 +هل يجوز للموكل نفسه + +303 +00:39:33,470 --> 00:39:39,910 +أن يشترط لو أنه باع بنفسه هل يجوز له أن يشترط على + +304 +00:39:39,910 --> 00:39:46,430 +المشتري أن لا يتصرف بالسلعات؟ لأ إذا لم يجوز له أن + +305 +00:39:46,430 --> 00:39:53,850 +يباشر العقد بهذا الشرط الفاسد لم يجوز لوكيله أن + +306 +00:39:53,850 --> 00:39:59,130 +يباشره بهذا العقد الفاسد + +307 +00:40:04,060 --> 00:40:12,320 +وذلك أنه بمنزلة الحجر على هذا المشتري الغريب ويمكن + +308 +00:40:12,320 --> 00:40:18,520 +أن يكون من أوفر الناس حظا أو خبرة في التجارة + +309 +00:40:18,520 --> 00:40:24,060 +وأعقلهم فيها ولذلك يقولون لأن منع الحق عن من يستحق + +310 +00:40:24,060 --> 00:40:31,580 +إثبات يده عليه وهذا حرامويصح البيع بالإذن وإن قال + +311 +00:40:31,580 --> 00:40:37,260 +لا تسلم المبيع له لم يفسد لأنه لم يمنعه من أصل + +312 +00:40:37,260 --> 00:40:44,810 +التسليم المستحق بل من تسليمه بنفسهيعني قال له انت + +313 +00:40:44,810 --> 00:40:48,450 +إيه لك بس بقرار البيع و أتركك من تسليم البضاعة، + +314 +00:40:48,450 --> 00:40:53,630 +تسليم البضاعة أنا أعينه شخصا غيرك هو يسلمها، بارك + +315 +00:40:53,630 --> 00:41:00,150 +الله فيك يعني أراحتني، أراحتني، فهذا إيه؟ فهذا لا + +316 +00:41:00,150 --> 00:41:08,250 +يولث العقد فسادا، ثم بعدها قال الإمام النووي رحمه + +317 +00:41:08,250 --> 00:41:17,540 +اللهوإذا وكله في شراء لا يشتري معيبا فإن اشتراه في + +318 +00:41:17,540 --> 00:41:24,700 +الذمة وهو يساوي مع العيب ما اشتراه به وقع عن + +319 +00:41:24,700 --> 00:41:32,800 +الموكل إن جهل العيب وإن علمه فلا يقع عنه في الأصح + +320 +00:41:32,800 --> 00:41:40,830 +وإن لم يساويه لم يقع عنه إن علمهوإن جهله وقع في + +321 +00:41:40,830 --> 00:41:49,030 +الأصحى وإذا وقع للموكل فلكل من الوكيل والموكل الرد + +322 +00:41:49,030 --> 00:41:52,370 +كلام + +323 +00:41:52,370 --> 00:42:00,670 +فيه شيء أو فيه اختصار يكاد يمنعنا الفهم أو فهم + +324 +00:42:00,670 --> 00:42:06,280 +المراد صلينا على رسول الله صلى الله عليه وسلمقوله + +325 +00:42:06,280 --> 00:42:14,540 +وإذا وكله في شراء لا يشتري معيبا يعني الآن الوكالة + +326 +00:42:14,540 --> 00:42:18,840 +لا في البيع وإنما في الشراء قلت له يا أخي أحمد + +327 +00:42:18,840 --> 00:42:26,840 +وكلتك أن تشتري لي أثاثا منزليا ثلاجة غسالة يعني + +328 +00:42:26,840 --> 00:42:33,260 +غازا إلى غير ذلك عينته له قال + +329 +00:42:35,040 --> 00:42:43,240 +إذا كان الأمر كذلك فلا يجوز للوكيل أن يشتري سلعا + +330 +00:42:43,240 --> 00:42:51,200 +معيبة لا يجوز أن يشتري سلعة معيبة واضح الكلام؟ لكن + +331 +00:42:51,200 --> 00:43:01,420 +لو اشترا وكان في السلع عيب لو اشتراعلى وفق ما قلت + +332 +00:43:01,420 --> 00:43:05,800 +له انتثال قلت اشتري ليه كذا وكذا وكذا وكذا وراح + +333 +00:43:05,800 --> 00:43:16,300 +فاشترها وكان في هذه السلع عيب فينظره + +334 +00:43:16,300 --> 00:43:19,280 +فإن اشتراه في الذمة + +335 +00:43:28,350 --> 00:43:33,630 +فإن اشترى معيبا في الذمة وهو يساوي مع العيب ما + +336 +00:43:33,630 --> 00:43:41,550 +اشتراه به وقع الشراء عن الموكل، إيش معنى هذا؟ يعني + +337 +00:43:41,550 --> 00:43:44,950 +الوكيل + +338 +00:43:48,300 --> 00:43:55,040 +بدنا نفترض أنه لم يكن يعلم بالعيب لكنه معرس مهارته + +339 +00:43:55,040 --> 00:44:01,260 +العالية في ايه؟ في تنقص الثمن فاشترى السلعة + +340 +00:44:01,260 --> 00:44:11,180 +الثلاجة مثلا المبرد بثمن رخيص ولمّا نقلها قلبها + +341 +00:44:11,180 --> 00:44:13,580 +الموكل فوجد فيها عيب + +342 +00:44:16,440 --> 00:44:23,760 +فقال له الوكيل يا أخي الطيب لو تأملنا هذا العيب + +343 +00:44:23,760 --> 00:44:31,560 +ونظرنا إلى رخص الثمن ثم نظرنا في السلع المعيبة + +344 +00:44:31,560 --> 00:44:40,010 +بنفس العيب سوف نجدها لا تقللاتقبلوا أثمانها عن + +345 +00:44:40,010 --> 00:44:44,590 +الثمن الذي اشتريته به السلعة او اشتريته به السلعة + +346 +00:44:44,590 --> 00:44:52,730 +وعلى ايه وعلى هذا يعني نحن ما زلنا في السلامة + +347 +00:44:52,730 --> 00:44:59,390 +والعافية لم نخسر يعني انا اشتريتها بثمن رخيص لو + +348 +00:44:59,390 --> 00:45:03,890 +أردنا أن نبيعها الآن نبيعها بالثمن نفسه لا نخسر + +349 +00:45:04,880 --> 00:45:12,120 +فإذا كان الأمر كذلك بيقول وقع الشراء عن الموكل إن + +350 +00:45:12,120 --> 00:45:20,400 +جهل المشتري العيد لكن إذا كان قد علم بالبيعي وعاند + +351 +00:45:20,400 --> 00:45:27,420 +واشتراه وإن اشتراه بثمن رخيصفإنه يقع ال إيه ال بيع + +352 +00:45:27,420 --> 00:45:34,660 +على إسم ال وكيل لا على إسم الموكل بارك الله فيك + +353 +00:45:34,660 --> 00:45:37,260 +الله وجزاك الله طيبا + diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/RRFUsl_Y4Ts_postprocess.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/RRFUsl_Y4Ts_postprocess.srt new file mode 100644 index 0000000000000000000000000000000000000000..1fb8bcbb9d4ec5bc5d53d824b03e675c46b559f3 --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/RRFUsl_Y4Ts_postprocess.srt @@ -0,0 +1,1224 @@ +1 +00:00:21,210 --> 00:00:26,090 +إن الحمد لله نحمده و نستعينه و نستغفره و نعوذ + +2 +00:00:26,090 --> 00:00:31,470 +بالله من شرور أنفسنا و سيئات أعمالنا من يهدي الله + +3 +00:00:31,470 --> 00:00:37,330 +فلا مضل له و من يضل فلا هادى له و أشهد أن لا إله + +4 +00:00:37,330 --> 00:00:43,070 +إلا الله وحده لا شريك له و أشهد أن محمدا عبده و + +5 +00:00:43,070 --> 00:00:46,730 +رسوله و بعد بقية + +6 +00:00:48,500 --> 00:00:54,620 +قليل من الأحكام المتعلقة بالوكالة + +7 +00:00:54,620 --> 00:01:01,560 +قال الإمام النووي رحمه الله ومتى خالف الموكلة في + +8 +00:01:01,560 --> 00:01:11,620 +بيع ماله أو الشراء بعينه فتصرفه باطل ولو اشترا في + +9 +00:01:11,620 --> 00:01:20,930 +الذمة ولم يسم الموكلة وقع للوكيلوإن سماه فقال + +10 +00:01:20,930 --> 00:01:30,330 +البائع بعت فقال اشتريت لفلان فكذا في الأصح وإن قال + +11 +00:01:30,330 --> 00:01:41,150 +بعت موكلك زيدا فقال اشتريت له فالمذهب بطلانه بيان + +12 +00:01:41,150 --> 00:01:50,900 +ذلك أولا نقدم ونذكربهذه المعاني بالنسبة للوكيل + +13 +00:01:50,900 --> 00:01:58,300 +ينبغي أن يكون وفيا وأن يكون صادقا وأن يكون منقادا + +14 +00:01:58,300 --> 00:02:06,840 +لتوجيهاته وأوامر الموكل ولا يجوز له أن يتجاوز ذلك + +15 +00:02:06,840 --> 00:02:19,030 +إلا بوزان ضيق جدا ما إذا وجد أن المخالفةأنفع + +16 +00:02:19,030 --> 00:02:27,450 +للتجارة وأربح للمال بعد ذلك فلا يجوز للوكيل أن + +17 +00:02:27,450 --> 00:02:39,210 +يخالف الموكل و هذه المسائل التي قرأتها بصيغة + +18 +00:02:39,210 --> 00:02:43,690 +الماتن الإمام النووي رحمه الله تعالى تتعلق بهذه + +19 +00:02:43,690 --> 00:02:53,490 +المقدمة لو خالفالوكيل موكله المالك صاحب المال فكيف + +20 +00:02:53,490 --> 00:03:01,850 +يكون حكم هذه التصرفات او العقود يقول رحمه الله + +21 +00:03:01,850 --> 00:03:06,530 +ومتى خالف الموكل + +22 +00:03:06,530 --> 00:03:15,220 +في بيع ماله كانت تصرف باطلا يعني انا كموكلو محمد + +23 +00:03:15,220 --> 00:03:27,100 +او احمد هو وكيلي فقلته يا احمد بيع هذه السلعة من + +24 +00:03:27,100 --> 00:03:37,080 +بضائعنا بمائة ايه؟ بمائة دينار فلما + +25 +00:03:37,080 --> 00:03:39,680 +بادر + +26 +00:03:41,550 --> 00:03:50,250 +الى بيعها باعها بثمن أقل خالف أمري وباعها بثمن أقل + +27 +00:03:50,250 --> 00:03:59,450 +فيقع تصرفه باطلا و لو حصل التسليم فإنه يضمن + +28 +00:03:59,450 --> 00:04:07,580 +الخسارة بسبب مخالفته الصورة الثانيةليس في البيع + +29 +00:04:07,580 --> 00:04:17,920 +ذالب الشراء قلت له اشتري لي شاتا بإيه بهذه العين + +30 +00:04:17,920 --> 00:04:26,420 +يعني بإيه؟ ب .. ب .. ب مائتي دينار و إيه؟ و خذ + +31 +00:04:26,420 --> 00:04:33,600 +هاتين المائتين و اشتري بيهم شاتا + +32 +00:04:38,960 --> 00:04:49,840 +فراحة فاشترا .. اشترا بغيرهما اشترا بغيرهما ولم + +33 +00:04:49,840 --> 00:04:58,480 +يمتث الأمر ولم ايه ولم يقبل وصايته فيقع التصرف + +34 +00:04:58,480 --> 00:05:06,650 +باطلاوإذا حصل التسليم إذا حصل التسليم فإن العقد + +35 +00:05:06,650 --> 00:05:16,550 +يكون لحساب الوكيل لا لحساب الموكل الصورة الثالثة + +36 +00:05:16,550 --> 00:05:24,370 +قال ولو اشترا في الذمة ولم يسم الموكلة وقع العقد + +37 +00:05:24,370 --> 00:05:37,110 +لحساب الوكيل مثلا قلت يا أحمدلا تشتري السلعة + +38 +00:05:37,110 --> 00:05:46,150 +بثمن آجل لا تشتري السلعة بثمن مؤجل في الذمة فأنا + +39 +00:05:46,150 --> 00:05:53,570 +لا أريد يا ابني أن تشغل ذمتي بمال الناس احرص أن + +40 +00:05:53,570 --> 00:06:01,330 +تلتزم القناعة و أن تشتري بما ايه بما بين يديك من + +41 +00:06:01,330 --> 00:06:11,250 +المالولا تتجاوز ذلك فراح فخالف أمري خالف أمري + +42 +00:06:11,250 --> 00:06:19,570 +فلمّا اشترا اشترا بذين مؤجل في الذمة قال العلماء + +43 +00:06:19,570 --> 00:06:26,410 +إن هذا العقدة يقع لحساب الوكيل ولا يقع لحساب + +44 +00:06:26,410 --> 00:06:32,710 +الموكل يقع لحساب الوكيل ولا يقع لحساب الموكل + +45 +00:06:47,400 --> 00:06:53,480 +فاهم نفسي ات عشان نعم + +46 +00:07:10,550 --> 00:07:19,110 +الصورة الرابعة لو + +47 +00:07:19,110 --> 00:07:24,190 +قلت له لا + +48 +00:07:24,190 --> 00:07:30,650 +تشتري في الذمة فلا أريد أن تشغل ذمتي بأموال الناس + +49 +00:07:30,650 --> 00:07:40,680 +تصرف تصرفوفق المال اللذي بين يديك ولا تتجاوز ذلك + +50 +00:07:40,680 --> 00:07:49,460 +فخالف الأمر لكن بإيه بالصورة التي او بالصورة + +51 +00:07:49,460 --> 00:08:00,960 +الآتية جاء البائع فقال بعته + +52 +00:08:05,510 --> 00:08:13,750 +هذه السيارة بعشرة ألف دولار فقال الوكيل احمد + +53 +00:08:13,750 --> 00:08:22,230 +اشتريتها لوكيلي لموكلي عفوا اشتريتها لموكلي سلمان + +54 +00:08:22,230 --> 00:08:28,010 +بما ذكرت من السعر على ان يكون الدين + +55 +00:08:31,410 --> 00:08:40,430 +يعني لأجلي مثلا شهرين أو ثلاثة أشهر فإن هذا أيضا + +56 +00:08:40,430 --> 00:08:47,950 +لا يقع لحساب الموكل وإنما يقع لحساب الوكيل مرة + +57 +00:08:47,950 --> 00:08:57,540 +أخرى قال البائع لوكيلي أحمديا أحمد بيعتك هذه + +58 +00:08:57,540 --> 00:09:04,440 +السيارة بعشرة آلاف دولار فقال أحمد اشتريتها لموكلي + +59 +00:09:04,440 --> 00:09:10,660 +سلمان بما ذكرت من السعر على أن يكون الثمن مؤجلا + +60 +00:09:10,660 --> 00:09:16,820 +إلى شهرين مثلا أو إلى ثلاثة أشهر وحدد ذلك فإن + +61 +00:09:16,820 --> 00:09:27,660 +العقدةلا يصح لحساب الموكل وإنما يصح لحساب الوكيل + +62 +00:09:27,660 --> 00:09:34,560 +على الأصح وفي مقابل الأصح يقع لحسابي وذلك أنه + +63 +00:09:34,560 --> 00:09:43,060 +ذكرني في مجلس العقد وقال بأن السيارة اشتراها + +64 +00:09:43,060 --> 00:09:47,340 +لصالحي وليس لصالح نفسه + +65 +00:09:50,640 --> 00:09:56,340 +الصورة الختام لو جاء البائع فقال يا أحمد بعت موكلك + +66 +00:09:56,340 --> 00:10:04,340 +سلمان هذه السيارة بعشرة آلاف دولار لإيه لأجل شهرين + +67 +00:10:04,340 --> 00:10:15,940 +فقال أحمد اشتريت اشتريتها لموكلي سلمان بما ذكرت من + +68 +00:10:15,940 --> 00:10:26,610 +الثمنفإن المذهب وهو قول الشافعي فإن المذهب يقضي + +69 +00:10:26,610 --> 00:10:39,390 +بأن هذا العقدة باطل لا يصح ثم بعدها قال من + +70 +00:10:39,390 --> 00:10:48,250 +خلال استقراء العلماء للعقود من جهتيالضمان وعدمه + +71 +00:10:48,250 --> 00:10:57,010 +رأى العلماء بأن العقود على ثلاثة أقسام عقود يد + +72 +00:10:57,010 --> 00:11:05,990 +العاقد فيها يد ضمان وعقود يد العاقد فيها يد أمانة + +73 +00:11:05,990 --> 00:11:14,950 +وعقود تتردد بين الضمان والأمانة أما عقود الضمان + +74 +00:11:16,790 --> 00:11:27,690 +فقالوا كل ما يشترى أو كل ما يعني يدرك لصالح .. + +75 +00:11:27,690 --> 00:11:35,610 +لصالح الشخص فإن ايه؟ فإن المبيع أو فإن المتاع إذا + +76 +00:11:35,610 --> 00:11:42,730 +تلف وهو عنده أو بين يديه يقع ضمانه على ايه؟ على + +77 +00:11:42,730 --> 00:11:51,420 +هذا الشخص فمثلالو أن رجلا اشترى + +78 +00:11:51,420 --> 00:11:59,920 +سلعة ولم يزل في مجلس العقد يعني لم يزل العقد جائزا + +79 +00:11:59,920 --> 00:12:06,940 +وليس لازما لأن مجلس العقد متحد ما زال العاقدان + +80 +00:12:06,940 --> 00:12:14,380 +موجودين في مجلس العقدلكن ده السلعة ان كانت مثلا + +81 +00:12:14,380 --> 00:12:23,100 +حقيبة كانت في يد المشتري ثم عطبت ثم عطبت او جاء + +82 +00:12:23,100 --> 00:12:31,160 +رجل فإيه فانتهبها يعني بسرعة او غصبها او ما شبه + +83 +00:12:31,160 --> 00:12:38,200 +فإن الضمان يكون على المشتري لا على البايع وهذه + +84 +00:12:38,200 --> 00:12:45,930 +الصورة نفسهايمكن أن نمثل + +85 +00:12:45,930 --> 00:12:56,150 +بيها للسائم رجل جاء يسوم صلعة فأخذ يقلبها فتلفت + +86 +00:12:56,150 --> 00:13:04,160 +بأي سبب تلفت وهي بين يديه بأي سبب فإن ضمانهاليش؟ + +87 +00:13:04,160 --> 00:13:11,800 +لأنه أخذها من صاحبها ليتأملها من أجل مصلحة نفسه من + +88 +00:13:11,800 --> 00:13:19,260 +أجل مصلحة نفسه كذلك الأمر عند المستعير مثلا استعرت + +89 +00:13:19,260 --> 00:13:20,960 +أنا كتابا + +90 +00:13:23,430 --> 00:13:29,730 +والكتاب عندي جاء صغيري مثلا فأخذ يمزق صفحات هذا أو + +91 +00:13:29,730 --> 00:13:36,850 +ورقات هذا الكتاب حتى أتلفه فإن الضمان فإن الضمان + +92 +00:13:36,850 --> 00:13:44,150 +يقع علي أنا كمستعير لا يقع على المعير حتى وإن تلف + +93 +00:13:44,150 --> 00:13:54,300 +الكتاب لا بتعد ولا بتقصيرمثلًا، نشب حريق فأعتب + +94 +00:13:54,300 --> 00:14:01,720 +الكتاب وأسباب الحريق لم تكن بتقصير أو بتعد مني أو + +95 +00:14:01,720 --> 00:14:08,220 +من أي فرد من أفراد الأسرة فإن الضمان أيضًا ومن غير + +96 +00:14:08,220 --> 00:14:16,880 +التعد يقع على المستعير، لا على المعير كذلكمن + +97 +00:14:16,880 --> 00:14:24,940 +الضمان المستقرض يعني رجل طلب مني دينا فأعطيته + +98 +00:14:24,940 --> 00:14:32,480 +حاجته التي طلبها ثم لما كان العين المستقرضة العين + +99 +00:14:32,480 --> 00:14:42,260 +الدين نفسه لما كان بيده فقده أضله سرق منه إلى غير + +100 +00:14:42,260 --> 00:14:49,830 +ذلكفإنه ضامن هذا المال ويجب + +101 +00:14:49,830 --> 00:14:58,230 +عليه أن يرده متى حال الأجل أو متى قادر على ذلك + +102 +00:14:58,230 --> 00:15:07,720 +وأما العقود التي يدعوا أصحابها يدعوا أمانةمثل + +103 +00:15:07,720 --> 00:15:16,620 +الوكيل والشريك الوكيل يده يد أمانة الوكيل يده يد + +104 +00:15:16,620 --> 00:15:23,240 +أمانة مثلا أنا مالك صاحب مال وأريد رجلا يتجر بمالي + +105 +00:15:23,240 --> 00:15:29,500 +فاخترت رجلا ووكلته أن يتجر بهذا المال بأجرة بأجرة + +106 +00:15:30,710 --> 00:15:40,050 +وحتى لو أنه قام قام يفعل ذلك حسبة يعني بالمجان ثم + +107 +00:15:40,050 --> 00:15:46,630 +عطب المال عطب المال وهو بين يديه من غير تعد ولا + +108 +00:15:46,630 --> 00:15:53,410 +تقصير منه فإن ضمان المال لا يقع على الوكيل بل يقع + +109 +00:15:53,410 --> 00:15:59,600 +على ايه؟ على المالك وهو الموكلكذلك الحال في + +110 +00:15:59,600 --> 00:16:06,120 +المضارب مثلا بذلت مالا لرجل خبير في التجارة فقلت + +111 +00:16:06,120 --> 00:16:11,480 +يا هذا مني المال و منك الجهد و ابدأ تجارتك والربح + +112 +00:16:11,480 --> 00:16:18,350 +بيننا مناصفة فقال قبلت وبدأ و بينما هو كذلكبينما + +113 +00:16:18,350 --> 00:16:24,950 +هو كذلك سيارة البضائع مثلا تعرضت إلى حادث طريق + +114 +00:16:24,950 --> 00:16:33,590 +فأعطب البضاعة التي فيها يد صاحبي هذا يد المضارب يد + +115 +00:16:33,590 --> 00:16:40,050 +العامل الذي يتجر في مالي يد أمانة وليست يد ضمان + +116 +00:16:41,160 --> 00:16:47,580 +كذلك المستأجر وكذلك المودع عنده يعني لو مثلا اودعت + +117 +00:16:47,580 --> 00:16:49,380 +أمانة عند فلانة + +118 +00:16:52,140 --> 00:16:59,280 +ثم أضلتها فقدتها سُرقت منها إلى غير ذلك فإن يدها + +119 +00:16:59,280 --> 00:17:07,720 +يد أمانة وليست يد ضمان أما بالنسبة للمختلف فيها أو + +120 +00:17:07,720 --> 00:17:13,620 +للعلماء فيها مذهبا قولان قول بإيه بالضمان وقول + +121 +00:17:13,620 --> 00:17:23,280 +بعدمه قالوا كالشريكالمشترك، الأجير المشترك مثلا + +122 +00:17:23,280 --> 00:17:27,440 +حمدان + +123 +00:17:27,440 --> 00:17:37,760 +وأحمد اشترك في شراء مثلا عشر شياه ثم استأجر رجلا + +124 +00:17:37,760 --> 00:17:45,760 +للرعي وللخدمةوبينما هو يرعى أغنامنا + +125 +00:17:49,650 --> 00:17:56,490 +فإن شاتا من الشياه عدا عليها السبع فإيه؟ فقتلها أو + +126 +00:17:56,490 --> 00:18:04,370 +أكلها وافترسها فإن إيه؟ فإن العلماء على خلاف بعضهم + +127 +00:18:04,370 --> 00:18:12,050 +يقول إن يد الأجير المشترك يد ضمان فعليه ضمان هذا + +128 +00:18:12,050 --> 00:18:20,320 +والأشهر أن يده يد أمانة وليس عليه الضمانهذه + +129 +00:18:20,320 --> 00:18:28,480 +المقدمة ذكر الإمام النووي رحمه الله تعالى بعض + +130 +00:18:28,480 --> 00:18:36,520 +الصور ذات علاقة بها من ذلك قال ويد الوكيل يد أمانة + +131 +00:18:36,520 --> 00:18:47,410 +وإن كان بجعل يد الوكيل يد أمانة وإن كانت بجعلإذا + +132 +00:18:47,410 --> 00:18:54,350 +نحن ذكرنا في درج الكلام قبل قليل بأن يد الوكيل يد + +133 +00:18:54,350 --> 00:19:02,470 +أمانة يد أمانة ولذلك إذا أعطيته المال ووكلته + +134 +00:19:02,470 --> 00:19:12,150 +وأنبته عني أن يتجر فيهينبغي أن يكون موضع ثقتي + +135 +00:19:12,150 --> 00:19:21,290 +وموضع حسن ظني فيه وفاء وأمانة وعليه فلو مثلا أضل + +136 +00:19:21,290 --> 00:19:27,900 +سلعة من السلع عطبة بين يديه سلعة من السلعفإيه؟ + +137 +00:19:27,900 --> 00:19:36,460 +فإنه ليس ضامنا لأن يده يد أمانة لأن يده يد أمانة + +138 +00:19:36,460 --> 00:19:44,170 +ما لم يبدومنه تقصير أو تعدي إذا بدل كل أسباب + +139 +00:19:44,170 --> 00:19:49,670 +السلام والعافية ومع ذلك ابتلي بفساد السلعة أو + +140 +00:19:49,670 --> 00:19:58,650 +بعطبها فإيه؟ فهذا عفو ولا يقع عليه ضمانه لكن إذا + +141 +00:19:58,650 --> 00:20:05,730 +بدى منه تقصير أو بدى منه تعدي فإنه إيه؟ فإنه ضامن + +142 +00:20:05,730 --> 00:20:16,690 +لتعديوهذا القول عند العلماء لم يختلف سواء + +143 +00:20:16,690 --> 00:20:26,450 +كان الوكيل قد أناب عني مجانا أو أناب عني بأجرة + +144 +00:20:26,450 --> 00:20:36,200 +المعلومة فإن القول لا يختلف فإن يده يد أمانةوليست + +145 +00:20:36,200 --> 00:20:43,840 +يد ضمان ما لم يتعدى أو يقصر ثم قال النووي رحمه + +146 +00:20:43,840 --> 00:20:50,260 +الله فإن تعدى أي الوكيل ضمنا ولا ينعزل في الأصحى + +147 +00:20:50,260 --> 00:20:57,040 +هذا واضح مثلا أعطيته + +148 +00:20:57,040 --> 00:21:05,540 +سلع البضاعة من أجل أن يتجروضعها في مكان غاب شوية + +149 +00:21:05,540 --> 00:21:11,240 +أو ذهب لقضاء الحاجة فجاء فأضلها أو وضعها في مكان + +150 +00:21:11,240 --> 00:21:18,960 +ونسي أين وضعها نسي أين وضعها فمثل + +151 +00:21:18,960 --> 00:21:26,700 +هذه الأمور مثل هذه الأمور هي قراء تدل على إهماله + +152 +00:21:26,700 --> 00:21:36,660 +وعلى أيه وعلى يعني تفريطهفينبغي أن يكون على اهتمام + +153 +00:21:36,660 --> 00:21:47,540 +يحمله أن يعرف أين يضع بضاعته وأن يحافظ عليها أو + +154 +00:21:47,540 --> 00:21:56,660 +يقيم من يحرصها عند غيبته لقضاء حاجة أو لخلاء أو ما + +155 +00:21:56,660 --> 00:22:14,910 +شابه ذلك كذلكلو أنه مثلا + +156 +00:22:14,910 --> 00:22:19,870 +أخر البضاعة فينظروا + +157 +00:22:19,870 --> 00:22:30,650 +إن كانت البضاعة ذات طبيعةأن التأخيرة لا يضر بها + +158 +00:22:30,650 --> 00:22:40,710 +عطبا وفسادا فهذا عفوولو حصل شيء فليس بضامن لكن + +159 +00:22:40,710 --> 00:22:49,190 +السلعة إذا كانت ذات طبيعتها أن التأخير يفسدها + +160 +00:22:49,190 --> 00:22:57,250 +ويعطبها عند إذن هذا تقصير من الوكيل وإيه فيكون + +161 +00:22:57,250 --> 00:23:04,540 +ضامنا وغارما ثمن هذه البضاعة مثلا لوأنا أتجرب + +162 +00:23:04,540 --> 00:23:10,500 +بالإيه بالمرطبات فأطيته يعني برميل من البوظة و + +163 +00:23:10,500 --> 00:23:14,980 +قلتله اروح على السوق الآن احنا في أيام قيضة و حر + +164 +00:23:14,980 --> 00:23:21,580 +قلنا له بيع هذاالان لو انه بطق بدها تسيح البوظة و + +165 +00:23:21,580 --> 00:23:26,640 +تصير مائع ماء حد بيشتريها بيصير ملزم هو يروح يكبها + +166 +00:23:26,640 --> 00:23:34,560 +في اقرب نفاية فقلت له خذ و بادر الى بيعها فالرجل + +167 +00:23:34,560 --> 00:23:42,400 +لم يوفي مر ببيته فأكل و شرب و تبسط في التأخير و + +168 +00:23:42,400 --> 00:23:48,530 +بعد ذلكبعد ايه؟ اخذ البرميل وتوجه الى ايه؟ الى + +169 +00:23:48,530 --> 00:23:53,350 +السوق فكانت ال .. ايه؟ كانت البوظة قد استحالت من + +170 +00:23:53,350 --> 00:23:59,110 +ايه؟ من صفة ال .. ايه؟ ال .. يعني التجمد الى ايه؟ + +171 +00:23:59,110 --> 00:24:03,830 +الى الميوعة والسيولة ما أحد بيشتريها و الحالة هذه + +172 +00:24:03,830 --> 00:24:11,190 +فيقع ضمانها بسبب تأخيره يقع ضمانها على ايه؟ على + +173 +00:24:11,190 --> 00:24:18,110 +الأجير او على العامل اوعلى الوكيل طيب بهذا + +174 +00:24:18,110 --> 00:24:28,190 +نكتفي بما أخذنا من أحكام تتعلق بالوكالة وقد قطعنا + +175 +00:24:28,190 --> 00:24:35,830 +يعني قطعناها كلها أو جلها ان شاء الله تعالى سنتحدث + +176 +00:24:35,830 --> 00:24:44,130 +عن باب جديد وهو باب الصلحة باب جديدوهو باب الصلح + +177 +00:24:44,130 --> 00:24:47,950 +وكما + +178 +00:24:47,950 --> 00:24:53,630 +اعتدنا نتحدث عن معناه في اللغة وعن معناه في + +179 +00:24:53,630 --> 00:25:00,810 +الاصطلاح ثم عن دليل مشروعيته ثم عن أركانه وأقسامه + +180 +00:25:00,810 --> 00:25:08,530 +أما الصلح في اللغةفهو على خلاف الفساد يقال صلح + +181 +00:25:08,530 --> 00:25:16,410 +فلان صلوح و صلاح و يقال صلح بفتح اللام و صلح بضمها + +182 +00:25:16,410 --> 00:25:24,330 +و تصالح القوم بينهم و الصلاح و الاستصلاح نقيض + +183 +00:25:24,330 --> 00:25:32,150 +الفسادهو في اللغة ظاهر المعنى ولذلك علماء اللغة + +184 +00:25:32,150 --> 00:25:39,670 +اكتفوا بقولهم بأن الصلاح ضد الفساد وبضدها تتميز + +185 +00:25:39,670 --> 00:25:48,150 +الأشياء أما في الصلاح فقد عرفه الشافعية رحمهم الله + +186 +00:25:48,150 --> 00:25:58,250 +بأنه عقد يحصل به قطع النزاعأه عقد يحصل بيه ماذا؟ + +187 +00:25:58,250 --> 00:26:05,550 +يحصل بيه عقد قطع النزاع، فض النزاع، دفع الخصومة + +188 +00:26:05,550 --> 00:26:09,990 +وأما + +189 +00:26:09,990 --> 00:26:16,550 +عن مشروعيته فقد ثبتت مشروعيته بالكتاب والسنة + +190 +00:26:16,550 --> 00:26:25,190 +والأثر والإجماع أما دليله من الكتابفقد قال الله جل + +191 +00:26:25,190 --> 00:26:34,950 +وعلا بسم الله الرحمن الرحيم لا خير في كثير من + +192 +00:26:34,950 --> 00:26:44,690 +نجواهم إلا من أمر بصداقة أو معروف أو إصلاح بين + +193 +00:26:44,690 --> 00:26:46,890 +الناس + +194 +00:26:48,560 --> 00:26:52,840 +مين تقول ليه وجه الدلالة من الآية لا خير في كثير + +195 +00:26:52,840 --> 00:27:00,760 +من نجواهم إلا من أمر بصداقة أو معروف أو إصلاح بين + +196 +00:27:00,760 --> 00:27:11,280 +الناس نعم برك + +197 +00:27:11,280 --> 00:27:19,430 +الله فيك مدام أن الله جل وعلاذكر كما قالت ابنتنا + +198 +00:27:19,430 --> 00:27:28,430 +بأن الإصلاح خير الخير يتردد بين أن يكون واجبا أو + +199 +00:27:28,430 --> 00:27:36,250 +يكون مندوبا إليه ويحسم الأمر بالأدلة الخارجية يعني + +200 +00:27:36,250 --> 00:27:44,250 +إذا قامت القرينة تقرر بأنه واجبأه كان واجبًا أو + +201 +00:27:44,250 --> 00:27:52,290 +قامت القرينة ترشد إلى أنه منذوب كان منذوبًا إليه، + +202 +00:27:52,290 --> 00:27:59,710 +واضح؟ إذا سواء كان واجبًا أو كان منذوبًا فكلاهما + +203 +00:27:59,710 --> 00:28:09,210 +من أفراد الجواز، واضح الأمر؟ وقال تعالىوإن امرأة + +204 +00:28:09,210 --> 00:28:22,050 +خافت من بعلها نشوزا أو إعراضا فلا جناح عليهم + +205 +00:28:22,050 --> 00:28:31,050 +أن يصلح بينهما صلحا والصلح خير + +206 +00:28:33,150 --> 00:28:37,790 +واجه الدلالة من هذه الآية كإيه كوجه الدلالة من + +207 +00:28:37,790 --> 00:28:44,190 +سابقتها أن الله جل وعلا نفل جناح عن الصلح ثم قال + +208 +00:28:44,190 --> 00:28:52,430 +والصلح خير والخيرية هذه تحتمل أن تكون واجبة أو + +209 +00:28:52,430 --> 00:29:01,550 +مندوبة لا أقل وقال جل وعلاوإن خفتم شقاق بينهما + +210 +00:29:01,550 --> 00:29:11,910 +فابعثوا حكما من أهله وحكما من أهلها فابعثوا + +211 +00:29:11,910 --> 00:29:18,070 +حكما من أهله وحكما من أهلها + +212 +00:29:29,190 --> 00:29:35,850 +واجه الدلالة أن الله جل وعلا قال فابعثوا حكما من + +213 +00:29:35,850 --> 00:29:41,670 +أهله وحكما من أهلها رجاء أو قصدا إلى الإصلاح + +214 +00:29:45,680 --> 00:29:53,280 +وهذا أمر والأمر حقيقة في الوجوب إلا أن يقوم دليل + +215 +00:29:53,280 --> 00:30:00,260 +يصرفه إلى الندم أو إلى الإباحة وذلك أن التوفيق بين + +216 +00:30:00,260 --> 00:30:12,240 +الزوجين والصلح بينهما أفضل من الفرقة والطلاق وقال + +217 +00:30:12,240 --> 00:30:18,590 +جل وعلاوإن طائفتان + +218 +00:30:18,590 --> 00:30:26,930 +من المؤمنين قد تتلوا فاصلحوا بينهما أيضا قوله + +219 +00:30:26,930 --> 00:30:33,670 +تعالى فاصلحوا بينهما أمر و الأمر للوجوب إلا إذا + +220 +00:30:33,670 --> 00:30:41,960 +قام دليل يصرفه إلى الندب أو إلى الإباحةثم جاء في + +221 +00:30:41,960 --> 00:30:47,960 +حديث أبي أيوب الأنصاري + +222 +00:30:47,960 --> 00:30:54,040 +رضي الله عنه أن النبي صلى الله عليه وسلم قال له يا + +223 +00:30:54,040 --> 00:30:59,080 +أبا أيوب ألا أدلك على صدقة يرضي الله ورسوله + +224 +00:30:59,080 --> 00:31:07,920 +موضعها؟ قال بلى قال تصلحوابين الناس إذا تفاسدوا أو + +225 +00:31:07,920 --> 00:31:15,980 +تصلح بين الناس إذا تفاسدوا و تقرب بينهم إذا تبعدوا + +226 +00:31:15,980 --> 00:31:26,740 +فهذا حديث ظاهر الدلالة على مشروعية الإصلاح فإن + +227 +00:31:26,740 --> 00:31:31,440 +النبي صلى الله عليه وسلم ذكر ذلك في معرض الثناء + +228 +00:31:32,120 --> 00:31:41,460 +وكذلك رغّب أبا أيوب ورغّب غيره في أن الإصلاح عمل + +229 +00:31:41,460 --> 00:31:50,200 +يرضى به الله تعالى ورسوله صلى الله عليه وسلم وفي + +230 +00:31:50,200 --> 00:31:55,940 +حديث أبي هريرة رضي الله عنه قالقال رسول الله صلى + +231 +00:31:55,940 --> 00:32:01,940 +الله عليه وسلم أصل حجاز بين المسلمين إلا صلحا أحلى + +232 +00:32:01,940 --> 00:32:11,630 +حراما أو حرّما حلالا ثم أيضاجاء في الحديث عن كعب + +233 +00:32:11,630 --> 00:32:18,710 +بن مالك الرضي الله عنه أنه تقاضى ابن أبي حدرد دينا + +234 +00:32:18,710 --> 00:32:25,290 +كان له عليه في المسجد فارتفعت أصواتهما حتى سمعها + +235 +00:32:25,290 --> 00:32:30,670 +رسول الله صلى الله عليه وسلم وهو في بيته فخرج + +236 +00:32:30,670 --> 00:32:39,660 +اليهم حتى كشف سجفةحجرته يعني الستارة فنادى يا كعب + +237 +00:32:39,660 --> 00:32:45,940 +قال لبيك يا رسول الله قال ضع من دينك هذا ضع من + +238 +00:32:45,940 --> 00:32:52,800 +دينك هذا وأومأ إليه الشطر يعني أسقط أبرق صاحبك هذا + +239 +00:32:52,800 --> 00:32:59,900 +خصيمك هذا أبرق أبرقه من ايه من الدين الذي في ذمته + +240 +00:32:59,900 --> 00:33:07,980 +النصف اسقط عنه نصف ما لك عليهتأملوا يعني فورية + +241 +00:33:07,980 --> 00:33:13,060 +الاستجابة والاذعان لكلام النبي عليه الصلاة والسلام + +242 +00:33:13,060 --> 00:33:21,240 +فقال فعلت ذلك يا رسول الله ابشر فقال قم فاقضيه + +243 +00:33:21,240 --> 00:33:28,360 +وكذلك جاءت امرأة ثابت ابن قيس ابن شماس خطيب + +244 +00:33:28,360 --> 00:33:35,870 +الأنصار من الخزرج رضي الله عنهوقد لقي الله شهيدا + +245 +00:33:35,870 --> 00:33:41,190 +يوم الياماما جاءت امرأته تريد ان تخلعه + +246 +00:33:45,530 --> 00:33:50,810 +فأتت النبي صلى الله عليه وسلم تسأله في فراق زوجها + +247 +00:33:50,810 --> 00:33:58,030 +على أن ترد ما أخذت يعني على أن ترد إليه المهرأ + +248 +00:33:58,030 --> 00:34:04,190 +الحديقة التي كان أمهرها فالنبي صلى الله عليه وسلم + +249 +00:34:04,190 --> 00:34:09,330 +صالح بينهم وقال خذ الحديقة وطلقها خذ الحديقة + +250 +00:34:09,330 --> 00:34:17,460 +وطلقها طبعا في رواية أنجميلة بنت أبي وكانت زوجة + +251 +00:34:17,460 --> 00:34:21,460 +لثابت + +252 +00:34:21,460 --> 00:34:25,000 +ابن قيس أتت النبي صلى الله عليه وسلم وقالت يا رسول + +253 +00:34:25,000 --> 00:34:30,560 +الله والله لا أكره عليه خلقا ولا دينا والله رجل + +254 +00:34:30,560 --> 00:34:37,540 +دين ورجل فاضل وكذا لكن يعني فيه ذمامة فيه ذمامة + +255 +00:34:42,120 --> 00:34:48,980 +كأنها عجزت عن أن تقهر نفسها أن تكون زوجة لإيه رغم + +256 +00:34:48,980 --> 00:34:54,580 +أنه فاضل فقالت و لكني أكره الكفر في الإسلام الكفر + +257 +00:34:54,580 --> 00:35:01,740 +هنا كفر أصغر يعني هو جحد نعمة الزوج قال صلى الله + +258 +00:35:01,740 --> 00:35:07,810 +عليه وسلم من حديث أبي سعيد الخدريتكثرنا اللعنة + +259 +00:35:07,810 --> 00:35:12,910 +وتكفرنا العشير وتكفرنا + +260 +00:35:12,910 --> 00:35:17,510 +العشير أي تجحدنا نعمة الزوج نعمة الزوج بتكون + +261 +00:35:17,510 --> 00:35:23,490 +المرأة تتقلب على بساطة نعمة زوجها السنين فإذا + +262 +00:35:23,490 --> 00:35:32,060 +عاتبها إذا يعني انتهرها أو كذا قالت هوهل رأيته منك + +263 +00:35:32,060 --> 00:35:37,140 +خيرًا قط، ما رأيته منك شيئًا جميلًا أو طيبًا أو + +264 +00:35:37,140 --> 00:35:44,320 +كذا فهذا من أسباب دخول المرأة النار والعياذ بالله + +265 +00:35:47,000 --> 00:35:53,220 +أما من الأثر فجاء في الأثر عن عمر رضي الله عنه أنه + +266 +00:35:53,220 --> 00:35:58,580 +قال في عهده إلى أبي موسى الأشعري الصلح يا أبا موسى + +267 +00:35:58,580 --> 00:36:05,360 +جائز بين المسلمين إلا صلحا أحلى حراما أو حرم حلالا + +268 +00:36:09,350 --> 00:36:15,430 +وأما بالنسبة للإجماع فقد أجمع المسلمون على مشروعية + +269 +00:36:15,430 --> 00:36:20,490 +الصلح في الجملة وإن كان بينهم مختلف جواز بعض + +270 +00:36:20,490 --> 00:36:26,570 +الصورة أما عن أنواع الصلح فخمسة صلح بين المسلمين + +271 +00:36:26,570 --> 00:36:35,780 +والكفار وقد حصل هذا يعنيفي الحديبية وحصل هذا مع + +272 +00:36:35,780 --> 00:36:40,180 +قبائل اليهود في أول هجرة النبي الكريم صلى الله + +273 +00:36:40,180 --> 00:36:47,160 +عليه وسلم وما زال هذا قائما و الهدنة التي كانت بين + +274 +00:36:47,160 --> 00:36:53,840 +أهل إخوتنا و قادتنا و بين عدونا أيضا صورة من صور + +275 +00:36:53,840 --> 00:37:03,650 +الصلح الآن أو المؤقتما كان هذا مصلحة للمسلمين + +276 +00:37:03,650 --> 00:37:10,450 +الصورة الثانية الصلح بين الإمام والبغا البغا هم + +277 +00:37:10,450 --> 00:37:16,400 +الذين يخرجون على الإمام الحقوالصلح بينه طبعا وهذا + +278 +00:37:16,400 --> 00:37:21,420 +هو المراد بآيات الحجرات وإن طائفتان من المؤمنين + +279 +00:37:21,420 --> 00:37:27,580 +اقتتلوا فاصلحوا بينهما طائفة الإمام وطائفة الطائفة + +280 +00:37:27,580 --> 00:37:31,940 +البغاء الذين خرجوا قال فاصلحوا بينهما فإن بغت + +281 +00:37:31,940 --> 00:37:36,500 +إحداهما على الأخرى فقاتلوا التي تبغي حتى تفيئ إلى + +282 +00:37:36,500 --> 00:37:42,200 +أمر الله فإن فات فاصلحوا بينهما بالعدل وأقصدوا إن + +283 +00:37:42,200 --> 00:37:43,200 +الله يحب + +284 +00:37:46,140 --> 00:37:51,640 +المقسطين والصلح بين المتخاصمين أو بين الزوجين عند + +285 +00:37:51,640 --> 00:37:56,800 +الشقاق فابعثوا حكما من أهله وحكما من أهلها إن يريد + +286 +00:37:56,800 --> 00:38:02,620 +إصلاحا يوفق الله بينهما وقد قال الله جل وعلا في كل + +287 +00:38:02,620 --> 00:38:10,200 +ذلك والصلح خير من دينومة النزاع ومن الفرقةثم قال + +288 +00:38:10,200 --> 00:38:14,540 +أيضًا من أنواعه الصلح بين المتخاصمين في غير + +289 +00:38:14,540 --> 00:38:20,940 +الأموال كالجنايات مثلًا الجنايات أي ما كانت فإن + +290 +00:38:20,940 --> 00:38:27,160 +الصلح أفضل من أيه من المشاحة ومن القطيعة وديمومة + +291 +00:38:27,160 --> 00:38:32,680 +النزاع وختامًا الصلح بين المتخاصمين في الأموال + +292 +00:38:32,680 --> 00:38:40,490 +وهذا هو المقصودمن ايه؟ من دراستنا وأما بالنسبة + +293 +00:38:40,490 --> 00:38:49,230 +لإيه؟ لأركانه فالأركانالأركان ثلاثة المصالح وهو + +294 +00:38:49,230 --> 00:38:55,890 +المباشر لعقد الصلح والمصالح عنه هو الشيء المتنازع + +295 +00:38:55,890 --> 00:39:01,530 +فيه إذا قُطع النزاع فيه بالصلح والمصالح عليه أو + +296 +00:39:01,530 --> 00:39:11,510 +المصالح به وهو إيش؟ وهو بدل الصلح أي نعمثم بعدها + +297 +00:39:11,510 --> 00:39:20,370 +قال وهو قسمان أحدهما يجري بين المتداعيين وهو نوعان + +298 +00:39:20,370 --> 00:39:28,930 +أحدهما صلح على إقرار فإن جرى على عين غير المدعات + +299 +00:39:28,930 --> 00:39:37,740 +فهو بيع بلفظ الصلحيثبت فيه أحكامه كالشفعة والرد + +300 +00:39:37,740 --> 00:39:44,880 +بالعيب ومنع تصرفه قبل قبضه واشتراط التقابض إن + +301 +00:39:44,880 --> 00:39:51,700 +اتفقا في علة الربا أو على منفعة فإجارة تثبت + +302 +00:39:51,700 --> 00:40:01,600 +أحكامها أو على بعض العين المدعاة فهبة لبعضهالصاحب + +303 +00:40:01,600 --> 00:40:07,820 +اليدي فتثبت أحكامها ثم قال و لا يصح بلفظ البيعي + +304 +00:40:07,820 --> 00:40:15,060 +ولا أصح صحته بلفظ الصح في أي سؤال يا بنات في + +305 +00:40:15,060 --> 00:40:20,320 +لقائنا القادم إن شاء الله تعالى وفقنا الله وإيه + +306 +00:40:20,320 --> 00:40:25,000 +يكون لما يحب ويرضاه والحمد لله رب العالمين + diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/UVxZiuCxGHk_postprocess.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/UVxZiuCxGHk_postprocess.srt new file mode 100644 index 0000000000000000000000000000000000000000..73eab38f9cb707fb0e4fba047456d37edc6daf59 --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/UVxZiuCxGHk_postprocess.srt @@ -0,0 +1,1644 @@ +1 +00:00:21,380 --> 00:00:27,640 +إن الحمد لله نحمده و نستعينه و نستغفره و نعوذ + +2 +00:00:27,640 --> 00:00:33,500 +بالله من شرور أنفسنا وسيئات أعمالنا من يهديه الله + +3 +00:00:33,500 --> 00:00:40,660 +فلا مضل له و من يضلل فلا هادي له و أشهد أن لا إله + +4 +00:00:40,660 --> 00:00:48,840 +إلا اللهوحده لا شريك له وأشهد أن محمدا عبده ورسوله + +5 +00:00:48,840 --> 00:00:54,160 +وبعد نتابع الحديث عن أحكام الحجر يقول الإمام + +6 +00:00:54,160 --> 00:01:00,780 +النووي رحمه الله تعالى في كتابه منهاج الطالبين ولا + +7 +00:01:00,780 --> 00:01:09,550 +يصح من المحجور عليه لسفه بيعولا يصح من المحجور + +8 +00:01:09,550 --> 00:01:15,730 +عليه لسفه بيع ولو + +9 +00:01:15,730 --> 00:01:27,970 +بغبطة ربح ولا شراء ولو في الذمة لمنافاة الحجر بيان + +10 +00:01:27,970 --> 00:01:39,880 +هذا المعنى العلماء من الشافعيةأفادوا بأن المحجور + +11 +00:01:39,880 --> 00:01:49,040 +عليه يمنع من مزاولة البيع والشراء أثناء حجره فلو + +12 +00:01:49,040 --> 00:01:59,540 +أنه باع سلعة يملكها فالبيع باطل غير صحيح ولو أنه + +13 +00:01:59,540 --> 00:02:08,260 +شر سلعةأثناء الحجري ولو + +14 +00:02:08,260 --> 00:02:17,060 +بثمن .. ولو بثمن مؤجل في الذمة وذكروا + +15 +00:02:17,060 --> 00:02:26,420 +هذا لماذا؟ لأن شراء السلع بذين آجل بثمن في الذمة + +16 +00:02:26,420 --> 00:02:28,480 +هذا يعد + +17 +00:02:31,050 --> 00:02:39,250 +لصالح من يشتري يعد لصالح من يشتري والمشتري في + +18 +00:02:39,250 --> 00:02:45,830 +صورتنا هو من؟ هو المحجور عليه فإذا قبل أحد التجار + +19 +00:02:45,830 --> 00:02:55,480 +أن يبيع للمحجور عليه سلعةبدين آجل بثمن آجل فهذا + +20 +00:02:55,480 --> 00:03:02,920 +يعني أن المحجور عليه مُغطبط مُغطبط بذلك وهو مظنة + +21 +00:03:02,920 --> 00:03:10,740 +إيه؟ مظنة النجاح وإيه؟ ويعني إدراك المصلحة في هذا + +22 +00:03:10,740 --> 00:03:18,740 +الشراء ورغم ذلك فإن عقده .. عقده باطل فإن عقده + +23 +00:03:18,740 --> 00:03:26,970 +باطل، نعموخروج المني علامة من علامات البلوغ عند + +24 +00:03:26,970 --> 00:03:34,690 +الصبي والصبية بالاتفاق وبعض أهل العلم ذكر في ذلك + +25 +00:03:34,690 --> 00:03:43,110 +الإجماع ثم كيفما .. كيفما خرج المنيمن القبيلين، + +26 +00:03:43,110 --> 00:03:47,790 +يعني من الذكور أو الإناث سواء في اليقظة أو في + +27 +00:03:47,790 --> 00:03:55,470 +المنام باحتلام أو غير احتلام المهم العبرة بخروج + +28 +00:03:55,470 --> 00:04:03,190 +المني، فإذا حصل ذلك كان إيه؟ كان المرء ذكرا أو + +29 +00:04:03,190 --> 00:04:12,070 +أنثى بالغاودليل ذلك قوله جل وعلا وإذا بلغ الأطفال + +30 +00:04:12,070 --> 00:04:22,950 +منكم الحلم فليستأذنوا الحلم هنا يعني البلوغ بعض + +31 +00:04:22,950 --> 00:04:29,430 +أهل العلم قال بسبب أو بوسيلة الاحتلام أو نزول + +32 +00:04:29,430 --> 00:04:38,390 +المنيالحلم يعني أن يحصل .. أن يحصل البلوغ بخروج + +33 +00:04:38,390 --> 00:04:47,790 +المنى أو بغيره من ال .. من الأماراتالتي أقامها + +34 +00:04:47,790 --> 00:04:59,110 +الشارع يعني علامات هادية على حصول البلغ وكذلك من + +35 +00:04:59,110 --> 00:05:05,690 +الأدلة حديث عائشة رضي الله عنها قالت قال رسول الله + +36 +00:05:05,690 --> 00:05:12,730 +صلى الله عليه وسلم رفع القلم عن ثلاثمنها عن الصبي + +37 +00:05:12,730 --> 00:05:21,790 +حتى يحتلم والاحتلام انسفاح المائي أو الماني من قبل + +38 +00:05:21,790 --> 00:05:28,570 +الرجل أو قبل المرأة بعد ذكره الماني أمارة من + +39 +00:05:28,570 --> 00:05:39,210 +أمارات البلوغ قال ووقت إمكانه استكمال تسع سنين + +40 +00:05:39,210 --> 00:05:48,120 +ووقتإكماله هأو الضمير عائد على ماذا؟ لأ ووقت + +41 +00:05:48,120 --> 00:05:54,680 +إمكانه .. إمكانه ووقت إمكان نزول المني .. ووقت + +42 +00:05:54,680 --> 00:06:03,940 +إمكان نزول المني أ في سن أدناه .. أدناه تسع سنين + +43 +00:06:03,940 --> 00:06:09,080 +.. أدناه تسع سنينهذا كلام النووي لكن في الشرح + +44 +00:06:09,080 --> 00:06:15,640 +قالوا للشافعية ثلاثة أقوال للشافعية في هذا ثلاثة + +45 +00:06:15,640 --> 00:06:27,040 +أقوال أصحها تسع سنين أصحها تسع سنين عند + +46 +00:06:27,040 --> 00:06:32,640 +الغلام و عند أيه و عند الجارية أيضا + +47 +00:06:36,170 --> 00:06:42,890 +ودليلهم في ذلك الاستقرار، والاستقرار يا بنات + +48 +00:06:42,890 --> 00:06:50,770 +الفضليات أصل من أصول الشافعية دون غيرهم من العلماء + +49 +00:06:54,950 --> 00:06:59,730 +فثمت أحكام أو فروع فقهية بناها الإمام الشافعي + +50 +00:06:59,730 --> 00:07:06,670 +وعلماء المذهب على الاستقراء مثل ماذا؟ مثل أقل مدة + +51 +00:07:06,670 --> 00:07:13,370 +الحيط فإن .. إيه؟ فإنها بنيت على استقراء عادة + +52 +00:07:13,370 --> 00:07:22,350 +النساءوأكثر مدة الحيض بنيت أيضا على استقراء عادة + +53 +00:07:22,350 --> 00:07:31,060 +النساء، كذلك أقل مدة النفسوأكثرها فإنها مبنية على + +54 +00:07:31,060 --> 00:07:38,120 +الاستقرار أحيانا أيضا تحديد المهوري تحديد المهوري + +55 +00:07:38,120 --> 00:07:43,880 +أو تحديد النفقات فإنها تختلف باختلاف الأحياء + +56 +00:07:43,880 --> 00:07:51,080 +وبختلاف البلدات وبختلاف العادات فلابد من أن نستقرأ + +57 +00:07:51,080 --> 00:07:57,680 +.. أن نستقرأعددا من الحالات في إيه؟ في الحي أو في + +58 +00:07:57,680 --> 00:08:06,520 +البلدة أو في القرية أو في المدينة بحيث يعني يغلب + +59 +00:08:06,520 --> 00:08:13,580 +على ظننا بأن العادة هي كذا بأن يعني النفقة هي كذا + +60 +00:08:13,580 --> 00:08:18,880 +بأن المهر هو كذا واضح؟ ومن جملة ما بني على + +61 +00:08:18,880 --> 00:08:26,280 +الاستقراءهذا القول أن أقل أو وقت إمكان ووقت إمكان + +62 +00:08:26,280 --> 00:08:34,880 +خروج المني عند الصبي والصبية أقله .. أقله من جهة + +63 +00:08:34,880 --> 00:08:38,640 +السن أو العمر تسع سنين ما هو الدليل؟ قالوا + +64 +00:08:38,640 --> 00:08:45,700 +الاستقرار فإن الشافعية رحمه الله لما أتى اليمنوجد + +65 +00:08:45,700 --> 00:08:55,460 +نساء من اليمن يلدن عند عشر سنين، يلدن عند عشر سنين + +66 +00:08:58,130 --> 00:09:03,590 +وإيه؟ ومن جملة ما استقرأه قال رأيت باليمن بنات .. + +67 +00:09:03,590 --> 00:09:09,750 +بنات تسع يحضن كثيرا يعني إذا بلغت .. إذا بلغت سن + +68 +00:09:09,750 --> 00:09:16,570 +تسع سنين تلد عليها الحيضة والحيضة من أقوى أمارات + +69 +00:09:16,570 --> 00:09:23,720 +البلوغ عند المرأة واضح الكلام؟ فقالفقال بأن وقت + +70 +00:09:23,720 --> 00:09:29,580 +إمكان خروج المني أو وقت إمكان البلوغ من جهة السن + +71 +00:09:29,580 --> 00:09:36,800 +أدناه تسع سنين والقول الثاني قال تسع سنين وستة + +72 +00:09:36,800 --> 00:09:45,690 +أشهر ولا حيضةقلنا وما هو الدليل قال ايضا الاستقرار + +73 +00:09:45,690 --> 00:09:51,030 +و ذلك ان الشافعية رحمه الله تعالى ايضا وجد في + +74 +00:09:51,030 --> 00:09:58,810 +اليمن من النساء من يلدن عند عشر سنين طيب ما فهمنا + +75 +00:09:58,810 --> 00:10:08,890 +بعد؟كيف يعني قال الشافعية بأن يعني وقت إمكاني خروج + +76 +00:10:08,890 --> 00:10:14,710 +المنية أو حصول البلوغ تسع سنين و إيه و ستة أشهر .. + +77 +00:10:14,710 --> 00:10:21,410 +أشهر و إيه و لحظة أو لحيظة قالوا إذا وضعت المرأة + +78 +00:10:21,410 --> 00:10:30,470 +لعشر سنينوقلنا بأن أقل مدة الحيض ستة أشهر وذلك + +79 +00:10:30,470 --> 00:10:38,590 +مستفاد من قوله جل وعلا وحمله وفصاله ثلاثون شهرا + +80 +00:10:38,590 --> 00:10:47,090 +وقوله في لقمان وفصاله في عامين العامانالعامان + +81 +00:10:47,090 --> 00:10:55,770 +فيهما .. فيهما أربعة وعشرون شهرا والآية الأولى + +82 +00:10:55,770 --> 00:11:01,690 +ذكرت ثلاثين شهرا فإذا أخذنا من الثلاثين أربعة + +83 +00:11:01,690 --> 00:11:10,180 +وعشرين شهرا بقيةأقل مدة الحملة ستة أشهر بمعنى أن + +84 +00:11:10,180 --> 00:11:17,880 +المرأة من النساء يمكن أن تضع وليدها لستة أشهر + +85 +00:11:17,880 --> 00:11:26,440 +ويبقى حيا لأقل من ذلك لأقل من ذلك إذا قلنا عشر + +86 +00:11:26,440 --> 00:11:33,990 +سنين فإذا أخذنا منها ستة أشهرعند إذن يظن بأن + +87 +00:11:33,990 --> 00:11:41,150 +المرأة قد تحقق منها البلوغ عند .. عند وقت أدناه هو + +88 +00:11:41,150 --> 00:11:47,450 +ماذا؟ تسع سنين وستة أشهر ثم ما هي اللحظة؟ قال + +89 +00:11:47,450 --> 00:11:54,190 +اللحظة هذه لحظة المخاضي وإيه والولادة أو لحظة + +90 +00:11:54,190 --> 00:12:00,590 +العلوقلحظته العلوق، يعني حصل البناء، ثم لما حصل + +91 +00:12:00,590 --> 00:12:05,830 +بينها وبين زوجها ما أحلى الله تبارك وتعالى، فهذه + +92 +00:12:05,830 --> 00:12:10,070 +لحظة، لحظة الاستبداع وإيه؟ والحمل + +93 +00:12:12,870 --> 00:12:23,190 +القول الثالث بأن أقله عشر سنين ودليله + +94 +00:12:23,190 --> 00:12:28,330 +هذا ظاهر وواضح وهو حديثه صلى الله عليه وسلم + +95 +00:12:28,330 --> 00:12:35,630 +المجتهد عند الناسمروا أولادكم بالصلاة لسبع + +96 +00:12:35,630 --> 00:12:43,450 +واضربوهم عليها لعشر ثم ماذا قال وفرقوا بينهم في + +97 +00:12:43,450 --> 00:12:49,670 +المضاجع قالوا ما هي الحكمة من أمره صلى الله عليه + +98 +00:12:49,670 --> 00:12:56,370 +وسلم بالتفرقة بين الذكور والإناث من الأولاد في + +99 +00:12:56,370 --> 00:13:03,720 +المضاجعقال لأن هذا السن مظنّة البلوغ و لذلك مظنّة + +100 +00:13:03,720 --> 00:13:07,880 +البلوغ تظهر + +101 +00:13:07,880 --> 00:13:13,580 +الشهوة و يبدأ الانسان أو الذكر و الصابية يشعران + +102 +00:13:13,580 --> 00:13:20,200 +بها فعند إذن نغلق الذريعة و نلتزم أسباب السلامة + +103 +00:13:20,200 --> 00:13:26,060 +لتبقى الطهارة و النقاء و الفضيلة في بيوت المسلمين + +104 +00:13:28,750 --> 00:13:35,290 +بعدها قال انتقل بنا إلى أمارة أخرى ونبات العانة + +105 +00:13:35,290 --> 00:13:38,670 +وبيانه + +106 +00:13:38,670 --> 00:13:47,350 +ونبات شعر العانة إذا كان خشنا فيحتاج إلى إزالته + +107 +00:13:47,350 --> 00:13:53,430 +بنحو الحلق قال ابن قنامة وأما الإنبات فهو أن ينبت + +108 +00:13:53,430 --> 00:13:56,470 +الشعر الخشن حوله + +109 +00:13:58,790 --> 00:14:05,630 +قبل الذكري والأنثى الذي استحق أخذه بالموسى الموسى + +110 +00:14:05,630 --> 00:14:13,970 +لغة فصحى يعني هي عندنا محرفة باسقاط الألف المكسورة + +111 +00:14:13,970 --> 00:14:23,490 +فنقول الموس اسم من أسماء السكينهي في الواقع الموسى + +112 +00:14:23,490 --> 00:14:29,950 +الموسى بإيه؟ بتحلية الألث و الان ليس موسى الموسى + +113 +00:14:29,950 --> 00:14:35,770 +فهي اسم من أسماء السكين المضية السكين الموسى + +114 +00:14:35,770 --> 00:14:41,770 +الشفرة هذه أسماء كلها مترادفة لفظا ومعناها متحد + +115 +00:14:41,770 --> 00:14:50,260 +ومعناها متحد وجمع الموسى المواسي هذا للفائدةهذا + +116 +00:14:50,260 --> 00:14:54,620 +للفائدة إذا + +117 +00:14:54,620 --> 00:15:03,200 +من أمارات البلوغ نبات شعري العانة والعانة يعني + +118 +00:15:03,200 --> 00:15:11,440 +معلومة عند كل نبانات الفضليات ما + +119 +00:15:11,440 --> 00:15:18,420 +هو الدليل على ايه على اعتبار هذا أمارة من أمارات + +120 +00:15:18,420 --> 00:15:25,650 +البلوغأذكر بحديثين اثنين الأول منهما حديث أنسن رضي + +121 +00:15:25,650 --> 00:15:33,130 +الله عنه لما كفى + +122 +00:15:33,130 --> 00:15:39,390 +الله نبيه والمؤمنين القتال يوم الخندقلما رد الله + +123 +00:15:39,390 --> 00:15:44,050 +تعالى الذين كفروا بغيظهم لم ينالوا خيرة وكفى الله + +124 +00:15:44,050 --> 00:15:50,950 +المؤمنين القتال، انقلب النبي إلى بيته ليتفيأظل على + +125 +00:15:50,950 --> 00:15:57,270 +الراحةوانقلب الصحابة إلى بيوتاتهم فجاءه جبريل + +126 +00:15:57,270 --> 00:16:04,590 +لفوره وتوه وقال يا محمد وضعت لأمتك فإن الملائكة لم + +127 +00:16:04,590 --> 00:16:12,350 +تضع بعد وإن الله يأمرك لا يصل ينا أحد أي منكم + +128 +00:16:12,350 --> 00:16:16,870 +العصر أو الظهر على اختلاف الروايات إلا في بني + +129 +00:16:16,870 --> 00:16:25,000 +قريضةفأمر النبي صلى الله عليه وسلم رسولا من أصحابه + +130 +00:16:25,000 --> 00:16:32,660 +ينادي في الناس لا يصلين أحد الظهر أو العصر إلا في + +131 +00:16:32,660 --> 00:16:39,540 +بني قريضةفإيه فأتى النبي وأصحابه قريضة وحاصروها + +132 +00:16:39,540 --> 00:16:46,340 +نيفا وعشرين يوما وتحديدا خمسة وعشرين يوما حتى بلغت + +133 +00:16:46,340 --> 00:16:54,430 +القلوب الحناجرة فنزلوا عند إيه؟عند حكم حليف لهم في + +134 +00:16:54,430 --> 00:17:00,150 +الجاهلية وهو من أكابر الصحابة الأنصار رضي الله + +135 +00:17:00,150 --> 00:17:07,230 +تعالى عن المهاجرين والأنصار وهو سعد بن معاذ الأسد + +136 +00:17:07,230 --> 00:17:14,330 +الهزبر الذي اهتز عرش الرحمن لموته هذا سيد الأوس + +137 +00:17:14,330 --> 00:17:19,890 +رضي الله عنهرضي الله عنه ورضي الله عنه وعن الصحابة + +138 +00:17:19,890 --> 00:17:27,290 +أجمعين اسمحنا لي أن أذكر لكم ما تشنف له الآذان إن + +139 +00:17:27,290 --> 00:17:34,280 +شاء الله سعد أصيب في أكحله يوم الخندقوصيبة في + +140 +00:17:34,280 --> 00:17:40,800 +اكحاله يعني في ايه؟ في عضو ذيه .. اه و ايه؟ و .. و + +141 +00:17:40,800 --> 00:17:46,980 +.. و .. يعني و لنا أن نقول و تدوء الذراع المتصل + +142 +00:17:46,980 --> 00:17:55,040 +بالكتف فأخذ يشخب دمًا فإيه؟ فدع الله قائلاللهم إن + +143 +00:17:55,040 --> 00:18:02,820 +كنت أبقيت حربًا مع قريش فابقني لها وإلا فاجعل جرحي + +144 +00:18:02,820 --> 00:18:10,260 +هذا سبيلا إلى الشهادة في سبيلك ولا تمتني حتى أشفي + +145 +00:18:10,260 --> 00:18:18,250 +غليلي من قريضة وذلك أنهم غدروا وخانواوتحذبوا مع + +146 +00:18:18,250 --> 00:18:24,390 +قريش وغطفان ضد النبي صلى الله عليه وسلم، وقد كان + +147 +00:18:24,390 --> 00:18:32,390 +بينهم وبين النبي عهد ومثاق، فخانوا وغدروادعوات + +148 +00:18:32,390 --> 00:18:38,510 +صعدت إلى باريها استجابها الله جل وعلا ولذلك بعد أن + +149 +00:18:38,510 --> 00:18:44,730 +حاصرهم خمسة وعشرين يوما الله أنطقهم أن ينزلوا عند + +150 +00:18:44,730 --> 00:18:51,810 +حكم حليفهم في الجاهلية منهو إيه؟ عند حكم أبي عمر + +151 +00:18:51,810 --> 00:18:57,170 +سعد ابن معاذ الأوسي الأنصاري رضي الله عنه وعن + +152 +00:18:57,170 --> 00:19:03,730 +الصحابة أجمعين وكان النبي قد ضرب له قبة في المسجد + +153 +00:19:03,730 --> 00:19:09,310 +ليمرض على عينه بأبي هو وأمي صلى الله عليه وسلم + +154 +00:19:09,310 --> 00:19:16,830 +فبعث النبي من أرض قريضةبعثنا فرن يأتون بإيه بصعد + +155 +00:19:16,830 --> 00:19:23,590 +بن معاذ فاتوا به على حمار وهو إيه؟ وهو مثخن مثقل + +156 +00:19:23,590 --> 00:19:29,070 +بسبب الإعياء والمرض فقال النبي قوموا إلى سيدكم أيف + +157 +00:19:29,070 --> 00:19:36,540 +أنزلوهأنزلوه ثم ذكر له النبي ما كان فقال يا رسول + +158 +00:19:36,540 --> 00:19:43,440 +الله لقد أنا لسعى دين اليوم أن لا تأخذه في الله لو + +159 +00:19:43,440 --> 00:19:49,280 +ما تلائم فيش مجاملات على حسابي الدين و تقوى الإله + +160 +00:19:50,240 --> 00:19:55,120 +ولا ألتفت إلى من كانوا حلفاء في الجاهلية وقد خانوا + +161 +00:19:55,120 --> 00:20:04,070 +وغدروا وعادوا الله ورسوله صلى الله عليه وسلمفأرى + +162 +00:20:04,070 --> 00:20:10,450 +أن تقتل مقاتلهم أو أن يقتل مقاتلهم وأن تصبح + +163 +00:20:10,450 --> 00:20:16,690 +ذراريهم وأن تغنم أموالهم فقال صلى الله عليه وسلم + +164 +00:20:16,690 --> 00:20:24,270 +لقد حكمت بحكم الملك وفي رواية بحكم الله من فوق سبع + +165 +00:20:24,270 --> 00:20:29,810 +أرقعة وفي رواية لقد حكمت بحكم الله من فوق سبع + +166 +00:20:29,810 --> 00:20:32,030 +سماوات هذا حديث + +167 +00:20:34,610 --> 00:20:41,250 +بنور البصيرة وبنور البصيرة والفرقان وفق الله سعدا + +168 +00:20:41,250 --> 00:20:48,230 +إلى الحق الذي أراده الله جل وعلا فبعد ذلك كان + +169 +00:20:48,230 --> 00:20:53,010 +الحكم فأراد النبي بعد الحكم أن يصير إلى التنفيذ + +170 +00:20:53,010 --> 00:20:59,750 +إلى التنفيذ فكيف السبيل في التمييز بين المقاتلة + +171 +00:20:59,750 --> 00:21:01,130 +وغير المقاتلة + +172 +00:21:03,680 --> 00:21:08,920 +لا يستطيع أن يميز بين المقاتل وغير المقاتل إلا + +173 +00:21:08,920 --> 00:21:17,700 +بأمارات البلوغ وجل أمارات البلوغ خفية ولو راح + +174 +00:21:17,700 --> 00:21:27,070 +النبي يسأل الأولياء الأمور عن أسنان أبنائهمعن + +175 +00:21:27,070 --> 00:21:34,710 +أسنان أبنائهم لحصل في ذلك أي مغلطة ومخالفة لأدلة + +176 +00:21:34,710 --> 00:21:41,810 +الشرع من وجهين الوجه الأول يلزم من ذلك إذا سألناهم + +177 +00:21:41,810 --> 00:21:48,450 +عن أسنان أبنائهم وقبلنا ما قالوا أن نكون قد قبلنا + +178 +00:21:48,450 --> 00:21:55,740 +شهادة الكافرومعلوم أن الشهادة من شروط قبولها أن + +179 +00:21:55,740 --> 00:22:02,640 +تكون من عدل وثقة وهل هناك عدل في الكفار؟ هل هناك + +180 +00:22:02,640 --> 00:22:07,900 +ثقة وهم يتجرؤون على الرحيم الرحمن؟ فمنهم من + +181 +00:22:07,900 --> 00:22:16,100 +يتنكروا لألوهيته ومنهم من يفتري عليه بصاحبة وولد + +182 +00:22:16,100 --> 00:22:23,400 +فهؤلاء كذبة فجارواضح؟ ولذلك لا يجوز أن نقبل شهادة + +183 +00:22:23,400 --> 00:22:29,600 +الكافر على المسلمين، واضح؟ والأمر الثاني، من ذا + +184 +00:22:29,600 --> 00:22:35,220 +الذي .. من ذا الذي سيتكلم بالصدق وهو يعلم أنه إذا + +185 +00:22:35,220 --> 00:22:41,120 +أخبر ببلوغ ابنه، سيلقى .. سيلقى ابنه حتف نفسه، + +186 +00:22:41,120 --> 00:22:47,160 +يعني سيقدم ابنه للقتلواضح الكلام؟ ولذلك أمر النبي + +187 +00:22:47,160 --> 00:22:52,440 +صلى الله عليه وسلم أن يكشف على إيه؟ على عانة + +188 +00:22:52,440 --> 00:22:59,560 +الرجال فإذا كانوا قد أشعروا شعرا خشنا قدّم صاحبها + +189 +00:22:59,560 --> 00:23:06,880 +فقتل فنأتي الآن إلى حديث عطية القرضي رضي الله عنه، + +190 +00:23:06,880 --> 00:23:12,890 +إيش بنقول؟ رضي الله عنه، هذا يعني ماذا؟أنه انتهى + +191 +00:23:12,890 --> 00:23:19,210 +إلى الإسلام فبيقول فإيه فكشفوا عني فلم يروا شيئا + +192 +00:23:19,210 --> 00:23:25,050 +يعني لم يروا شعرا خشنا فالحقوني بالسبي يعني + +193 +00:23:25,050 --> 00:23:30,680 +ألحقوني بالإيه بالنساء والأطفالليقضي الله أمرا كان + +194 +00:23:30,680 --> 00:23:36,880 +مفعولا ليخالط الإيمان بشاشة قلب هذا الصحابي ويكون + +195 +00:23:36,880 --> 00:23:42,300 +من أصحاب النبي صلى الله عليه وسلم إذا بنات الطيبات + +196 +00:23:42,300 --> 00:23:51,120 +هذا دليل على أن شعر الشعر الخشق الخشن إذا نبت في + +197 +00:23:51,120 --> 00:23:57,700 +حول عورة الذكري وحول عورة الأنثى فإنها أمارة على + +198 +00:23:58,510 --> 00:24:05,050 +مظنونة على حصول البلوغ، على حصول البلوغ، لكن ذكر + +199 +00:24:05,050 --> 00:24:10,430 +العلماء فوائدة أنه لا يقاس على شعر العانة اللحيته + +200 +00:24:10,430 --> 00:24:21,280 +ولا شعر الشاربيولا شعر الشاربي كذلك لا يعتمد ثقل + +201 +00:24:21,280 --> 00:24:28,200 +الصوت أحيانا الشاب إذا بلغ يعني يطرأ على صوته + +202 +00:24:28,200 --> 00:24:34,030 +خشونة أو بحةفهذا لا يُعتبر إلا عند المالكية وكذلك + +203 +00:24:34,030 --> 00:24:40,570 +نهود الثدي، نهود الثدي ليس أمارة موثوقة إلا عند + +204 +00:24:40,570 --> 00:24:46,550 +المالكية، ليش؟ لأن الصغيرة يمكن أن تكون حاملة + +205 +00:24:46,550 --> 00:24:54,320 +اللحم، يعني أن تكون بدينة، فإيه؟ يعنييحدثوا أو + +206 +00:24:54,320 --> 00:25:00,100 +يحصلوا لها نتوء في أذائها وكذلك بروزوا طرف الحلقون + +207 +00:25:00,100 --> 00:25:05,620 +عند الصبي الذكر هذا طبعا بصيرش للإيه للاسمين واللي + +208 +00:25:05,620 --> 00:25:09,240 +بيحمل اللحم لإنه بيكون غاطس هيك ويعني كذا لكن + +209 +00:25:09,240 --> 00:25:15,930 +النحيل يعني من أمارات البلوغ بروزوا حلقه ايه؟أي + +210 +00:25:15,930 --> 00:25:20,990 +نعم كذلك قالوا عند ال .. مما لا يُعتمد عند + +211 +00:25:20,990 --> 00:25:25,690 +الشافعية ويُعتمد عند المالكية انفراق أرنبة الأذ .. + +212 +00:25:25,690 --> 00:25:30,890 +الأنف انفراق أرنبة الأنف يعني أن يحصل إيه؟ يعني + +213 +00:25:30,890 --> 00:25:36,190 +انخفاض بين إيه؟ بين الفلقتين فهذا من أمارات البلوغ + +214 +00:25:36,190 --> 00:25:41,580 +عند المالكية لكنه غير معتبر عند الشافعيةثم بعدها + +215 +00:25:41,580 --> 00:25:48,280 +قال يقتضي الحكم ببلوغ ولد الكافر، يعني نباته + +216 +00:25:48,280 --> 00:25:55,420 +الشعر، شعر العانة، هذا باتفاق يقتضي الحكم ببلوغ + +217 +00:25:55,420 --> 00:26:01,500 +ولد الكافر، ولد الكافرولد الكافر، ليش؟ لأن الحادثة + +218 +00:26:01,500 --> 00:26:07,200 +ما حصلت إلا في أهل الكتاب من قريضة، ولم يثبت عن + +219 +00:26:07,200 --> 00:26:12,980 +النبي صلى الله عليه وسلم قط أنه زاولها أو أمر + +220 +00:26:12,980 --> 00:26:19,360 +بمزاولتها في حق مسلم،واضح الكلام؟ ولا كذلك ثبت عن + +221 +00:26:19,360 --> 00:26:25,840 +أصحابه من بعده رضي الله عنهم أنهم أيضًا يعتمدوها + +222 +00:26:25,840 --> 00:26:34,440 +وسيلة هادية لهم إلى حصول أو تحقق البلوغ ما حصل + +223 +00:26:34,440 --> 00:26:42,620 +هذا؟إذا لما قام الدليل وهو حديثه عطية القرضي بأن + +224 +00:26:42,620 --> 00:26:47,100 +هذا الأمر حصل مع الكفار، كثير من أهل العلم قال + +225 +00:26:47,100 --> 00:26:53,910 +يلتزم هذا أمار في الكفار دون المسلمينولذلك قال + +226 +00:26:53,910 --> 00:26:58,810 +للمسلم في الأصحى هذه لا تصلح أمارة في المسلمين + +227 +00:26:58,810 --> 00:27:04,550 +قلنا لهم طيب ليش؟ قال لي حديثي عطية قلنا طيب + +228 +00:27:04,550 --> 00:27:09,430 +العبرة بعموم اللفظ لا بقصوص السبب قالوا يا جماعة + +229 +00:27:09,430 --> 00:27:16,070 +الخير أول حاجةالمسلم يمكن أن نسأل أباه جدش عمر + +230 +00:27:16,070 --> 00:27:24,890 +ابنك والأصل في المسلم الصدق وكذلك الثقة وعليه ليش + +231 +00:27:24,890 --> 00:27:28,570 +نكشف على عورته مدام أن أبوه وأمه موجودين فيمكن أن + +232 +00:27:28,570 --> 00:27:34,910 +نقبل شهادة أبيه وهذه شغلة شغلة ثانية بأن + +233 +00:27:37,490 --> 00:27:44,730 +العمر عند المسلم يمثله غِبطة يعني إن سألناه على + +234 +00:27:44,730 --> 00:27:50,010 +لغة الغزاز وما بيصدق يحكي الصحيح أو يكبر في عمره + +235 +00:27:50,010 --> 00:27:54,630 +ليش؟ لأن كبر السني عنده غِبطة مش واضح عادي كيف + +236 +00:27:54,630 --> 00:27:59,560 +بدنا نذوق أنه غِبطة يا الأول حاجةإنه بيقدر يزوج + +237 +00:27:59,560 --> 00:28:04,200 +حاله، يعني بيمتلك ولاية النكاح، بيصير بالغ، + +238 +00:28:04,200 --> 00:28:10,580 +بيستطيع لكن إن اعتبرناه صغيرا فلا يملك أن يزوج + +239 +00:28:10,580 --> 00:28:16,930 +نفسه إلا بإذن وليه، مظبوط ولا لا؟و كذلك تعود اليه + +240 +00:28:16,930 --> 00:28:21,970 +ولاية المال أو تحصل له ولاية المال يعني يمكن أن + +241 +00:28:21,970 --> 00:28:27,750 +يقول لوليه اعطني مالي فقد ايه فقد صرت بالغا رشيدا + +242 +00:28:27,750 --> 00:28:33,370 +اقدر على الاستقلالية في تصرف ماليثم أيضًا تنتهي + +243 +00:28:33,370 --> 00:28:38,490 +اليه ولاية .. الولاية على إيه؟ على القصر إن كانوا + +244 +00:28:38,490 --> 00:28:44,010 +إخوة أو كانوا إيه؟ أو كانوا أولاد واضح الأمر وهذا + +245 +00:28:44,010 --> 00:28:54,550 +كله يعد إيه؟ يعد من صالحهلكن في مقابل الأصحى و هو + +246 +00:28:54,550 --> 00:29:02,310 +الصحيح قالوا لا فرق بين مسلم و كافر فكما أن هذه + +247 +00:29:02,310 --> 00:29:11,470 +أمارة عند الكافر فهي أمارة عند سيماأن سنة الله سنة + +248 +00:29:11,470 --> 00:29:18,350 +الله في الإنسان واحدة لا تتميز بين مسلم دون كافر + +249 +00:29:18,350 --> 00:29:23,370 +أو كافر دون مسلم أو ذكر دون كافر واضح الكلام فكما + +250 +00:29:23,370 --> 00:29:29,310 +أن شعر العانة ينبت عند الكافر فإنه ينبت عند المسلم + +251 +00:29:29,310 --> 00:29:30,450 +ولذلك + +252 +00:29:34,120 --> 00:29:40,340 +وفي قولهم وجاهة أو في القول الثاني المقابل للأصحي + +253 +00:29:40,340 --> 00:29:46,360 +وجاهة ثم قال وتزيد المرأة حيضا وتزيد المرأة حيضا + +254 +00:29:46,360 --> 00:29:51,760 +يعني العلامات التي ذكرنا هي مشتركة بين القبيلين + +255 +00:29:51,760 --> 00:29:57,120 +بين الذكور والإناث لكن تزيد المرأة على ايه؟ على + +256 +00:29:57,120 --> 00:30:05,730 +الذكر أمارتين إحداهما الحيضوهي أمارة مجمعة عليها + +257 +00:30:05,730 --> 00:30:12,570 +إذا .. إذا نفست .. نفست عشان تشكوا براحتكم في + +258 +00:30:12,570 --> 00:30:21,270 +الفصحى إذا نفست أو نفست نفست يعني حاضت ونفست بفتح + +259 +00:30:21,270 --> 00:30:27,810 +النون أيوة النفس واضح؟ نفست ولذلك في الحج في حديث + +260 +00:30:27,810 --> 00:30:32,460 +أم المؤمنين عائشةأه ما شاء الله مبسوطة و كده و + +261 +00:30:32,460 --> 00:30:37,220 +أهلت من ذي الحلايفة بعمرة يعني بحاجة تمتع عندما + +262 +00:30:37,220 --> 00:30:42,580 +وصلت أرض سرف صارت بتعيط دخل عليها النبي طب ما هو + +263 +00:30:42,580 --> 00:30:49,920 +محدن أزعلها ولا واحد كده ففاطنة فاطنة ثم الرجل + +264 +00:30:49,920 --> 00:30:55,760 +يعلم أهله يعني و حرصها على إيه على العبادة + +265 +00:30:55,760 --> 00:31:04,230 +والديانة فقال أنوفيستييعني أوردت عليك حيضتك؟ قالت + +266 +00:31:04,230 --> 00:31:10,150 +نعم قال طيب البكى ليش؟ ففيما البكاء؟ وإيه وقد كتبه + +267 +00:31:10,150 --> 00:31:14,210 +الله تعالى على بنات آدم يعني أنت قادرة تستدفعي عن + +268 +00:31:14,210 --> 00:31:20,150 +نفسك عن نفسك هذا ما إيه ما جبلتي وسائر النساء عليه + +269 +00:31:20,150 --> 00:31:26,110 +ولذلك قال وفيما البكاء يعني وقد كتبه الله تعالى + +270 +00:31:26,110 --> 00:31:32,190 +على بنات آدمأرفضي عمرتك يعني استحيلي أنية من + +271 +00:31:32,190 --> 00:31:38,350 +التمتع إلى القران وخلصناه طبعا بعد ذلك حديث آخر + +272 +00:31:38,350 --> 00:31:44,830 +قال افعلي ما يفعل الحاج أي من سائر المناسك إلا أن + +273 +00:31:44,830 --> 00:31:50,690 +لا تطوفي بالبيت وذلك أن الطوافة صلاة وإيه و .. و + +274 +00:31:50,690 --> 00:31:52,190 +.. و .. و .. و .. و .. و .. و .. و .. و .. و .. و + +275 +00:31:52,190 --> 00:31:52,850 +.. و .. و .. و .. و .. و .. و .. و .. و .. و .. و + +276 +00:31:52,850 --> 00:31:53,890 +.. و .. و .. و .. و .. و .. و .. و .. و .. و .. و + +277 +00:31:53,890 --> 00:31:53,950 +.. و .. و .. و .. و .. و .. و .. و .. و .. و .. و + +278 +00:31:53,950 --> 00:31:55,270 +.. و .. و .. و .. و .. و .. و .. و .. و .. و .. و + +279 +00:31:55,270 --> 00:31:55,710 +.. و .. و .. و .. و .. و .. و + +280 +00:31:58,720 --> 00:32:05,360 +بعدها قال و حبلا وهي الأمارة الثانية فهو علامة على + +281 +00:32:05,360 --> 00:32:12,120 +البلوغ اتفاقا ليش؟ لأنه هل يمكن أن يحصل حبل و كمان + +282 +00:32:12,120 --> 00:32:20,640 +فائدة لغوية عشان إيش؟ فائدة لغوية الحبل يخص + +283 +00:32:20,640 --> 00:32:30,820 +الأدميات غالباوالـ E والحمل يقصه العجموات غالبا + +284 +00:32:30,820 --> 00:32:37,620 +يعني طبعا احنا في العامية نستخدمه الحمل و الله + +285 +00:32:37,620 --> 00:32:42,820 +فلان حامل و الله فلان كذا لكن عند العرب الأقحح + +286 +00:32:42,820 --> 00:32:49,220 +استعمال الحبل في المعظم الغالب للادمياتوإيه؟ + +287 +00:32:49,220 --> 00:32:55,100 +واستعماله الحمل في الغالب للعجموات لكن يمكنه إيش؟ + +288 +00:32:56,130 --> 00:33:03,150 +يمكن أن .. يعني أن يستعمل الحبل في العجموات والحمل + +289 +00:33:03,150 --> 00:33:08,970 +في الأدميات ولذلك قال في الحديث نهى رسول الله صلى + +290 +00:33:08,970 --> 00:33:14,610 +الله عليه و سلم عن بيع حبل الحبلة عن بيع حبل + +291 +00:33:14,610 --> 00:33:19,470 +الحبلة هل المقصود به الأدمية ولا ايه؟ ولا العجموات + +292 +00:33:19,470 --> 00:33:24,770 +من بهيمة الأنعام؟ مصبوط ولا لأ؟ عرفت إيش معنى حبل + +293 +00:33:24,770 --> 00:33:25,390 +الحبلة؟ + +294 +00:33:28,120 --> 00:33:35,360 +يعني يتبايع الرجل مع آخر الحفيدة الحفيدة حبل + +295 +00:33:35,360 --> 00:33:41,080 +الحبلة يعني أن تأتي الناقة بناقة مثلها فإيه؟ فإيه؟ + +296 +00:33:41,080 --> 00:33:47,400 +فتحمله وتضع فإيه؟ فهذه الحفيدة من سلسلة هذه الناقة + +297 +00:33:47,400 --> 00:33:52,660 +الموجودة هي إيه؟ هي محل البيع هي السلع وهذا من + +298 +00:33:52,660 --> 00:33:57,140 +بياعات الغرر لإنه يمكن .. يمكن الأم نفسها تموت + +299 +00:33:58,010 --> 00:34:05,030 +يمكنه ألا يثبت لها حمل، أليس كذلك؟ ويمكن أن يثبت + +300 +00:34:05,030 --> 00:34:11,590 +وينفصل ميتا، يعني بيعات فاسدة غير صحيحة، بعدها قال + +301 +00:34:11,590 --> 00:34:17,430 +والرشد، يعني بعد أن انتهى من أمارات البلوغ، قال + +302 +00:34:17,430 --> 00:34:24,390 +والرشد صلاح الدين والمالالرشد صلاح الدين والمال + +303 +00:34:24,390 --> 00:34:33,690 +ودليل ذلك قول ربنا فإن آنستم منهم رشدة قال الرشد + +304 +00:34:33,690 --> 00:34:40,050 +عند بعض سلفنا رواية عند ابن عباس وعند نفر من + +305 +00:34:40,050 --> 00:34:45,150 +التابعين رضي الله عن الصحابة ورحم الله التابعين + +306 +00:34:45,150 --> 00:34:53,650 +بأن الرشدة هو إيش؟هو صلاح الدين والمال، صلاح الدين + +307 +00:34:53,650 --> 00:34:59,690 +والمال يعني أن يبلغ المرء مصلحا لدينه ومصلحا + +308 +00:34:59,690 --> 00:35:05,430 +لماله، لكن ليس المراد هنا من صلاح الدين أن يبلغ + +309 +00:35:05,430 --> 00:35:11,920 +إماماإماما في الدين لأ يعني انه يكون بصلي لا يكذب + +310 +00:35:11,920 --> 00:35:16,920 +ولا يغش ولا يخدع واضح الأمر حتى وإن كان مخروم + +311 +00:35:16,920 --> 00:35:23,420 +المروقة اه زي مثلا من يقضي حاجته في الشارع بيمشي + +312 +00:35:23,420 --> 00:35:26,760 +في الشارع بشرط بزعج في الشارع بياكل في الشارع .. + +313 +00:35:26,760 --> 00:35:32,310 +هادي مش انااللي عديتها مش واحد يعني ينقل فيقول كيف + +314 +00:35:32,310 --> 00:35:36,490 +احنا مخرومي المرؤة لأ المسألة هنا عند العلماء + +315 +00:35:36,490 --> 00:35:41,330 +قديما اللي بيقضي حاجته في الشارع في طريق المسلمين + +316 +00:35:41,330 --> 00:35:46,570 +بولا او غائطا اللي ايه اللي بيمشي مثلا مكشوف + +317 +00:35:46,570 --> 00:35:51,030 +العورة اللي ايه اللي بيأكل في الشارع اللي بيرفع + +318 +00:35:51,030 --> 00:35:56,670 +صوته مبالغا لأن الله تعالى قال إن أنكر الأصواتلصوت + +319 +00:35:56,670 --> 00:36:01,110 +الحمير في سورة لقمان، إذا هذه وغيرها من خوارم + +320 +00:36:01,110 --> 00:36:05,790 +المرؤة، هل تقدح في إيه؟ في الرشادة، لا تقدح في + +321 +00:36:05,790 --> 00:36:13,910 +الرشادة، لا تقدح في الرشادة ثم قالفلا يفعلوا بدا + +322 +00:36:13,910 --> 00:36:17,750 +يقولنا ايش صلاح الدين قال فلا يفعلوا محرما يبطلوا + +323 +00:36:17,750 --> 00:36:22,370 +العدالة فلا يفعلوا محرما يبطلوا العدالة قلنا وما + +324 +00:36:22,370 --> 00:36:28,090 +هو الحرام الذي يبطلها قال فعل الكبيرة بل والاصرار + +325 +00:36:28,090 --> 00:36:33,530 +على الصغيرة أيضا فإذا فعل الكبائر كالزنا كالقذف + +326 +00:36:33,530 --> 00:36:39,730 +كالربا شرب الخمر القتل السحرهذه كلها كبائر أو + +327 +00:36:39,730 --> 00:36:45,170 +الإصرار على الصغائر، الإصرار على الصغائر، فهذا + +328 +00:36:45,170 --> 00:36:53,370 +إيه؟ فهذا لا .. لا يعد مصلحا لدينه، هو احترز + +329 +00:36:53,370 --> 00:36:58,590 +بمحرما عما يمنع قبول الشهادة من الإخلال المرؤة، + +330 +00:36:58,590 --> 00:37:03,780 +فهذا لا يؤثرمن إخلال المروقة فهذا لا يؤثره يعني + +331 +00:37:03,780 --> 00:37:08,520 +إذا كان إذا كان لا يفعل الكبائر ولا يصر على + +332 +00:37:08,520 --> 00:37:13,120 +الصغائر لكن يعني الآن في بعض الشباب بيجي على + +333 +00:37:13,120 --> 00:37:17,000 +المسجد بالشرط مش شرط لكن فوق الركبة عند الركبة أو + +334 +00:37:17,000 --> 00:37:23,280 +أنزل شويةفي ال .. يعني أحيانا من الشباب بيطول شعره + +335 +00:37:23,280 --> 00:37:28,000 +و بيعمل شابرة زي شابرة النساء، هذي من خوارم + +336 +00:37:28,000 --> 00:37:33,720 +المروقة، أحيانا بيمشي بال .. يعني بال .. بال cut + +337 +00:37:33,720 --> 00:37:40,750 +يعني، فهذه يعنييعني تتنافى مع أخذ الزينا أحيانا + +338 +00:37:40,750 --> 00:37:47,510 +بيجيب جيله بيعمل كوخ زي سنام الجمل حابب يعني يشوف + +339 +00:37:47,510 --> 00:37:53,050 +فهذه كلها من خوارم المروقة هذه كلها من خوارم + +340 +00:37:53,050 --> 00:37:59,890 +المروقة اين؟ بعدها قال و لا يبذروا بأن يضيعوا + +341 +00:37:59,890 --> 00:38:06,180 +المال باحتمال غبن فاحش في المعاملةأه ارتحل من + +342 +00:38:06,180 --> 00:38:11,300 +الدين إلى ماذا؟ المال، أحسنتي يا بنتي بعد أن حدثنا + +343 +00:38:11,300 --> 00:38:17,360 +عن الدين، راح يحدثنا عن صلاح المال قال صلاحه أن + +344 +00:38:17,360 --> 00:38:21,760 +يحاذر أن يبيع أو يشتري بغبن فاحش ونواش الغبن + +345 +00:38:21,760 --> 00:38:30,020 +الفاحش ذكره كأن يشتري السلعة بعشرة دراهم ويبيعها + +346 +00:38:30,020 --> 00:38:35,730 +بدرهم واحد أو درهمينفهذا غبن فاحش أم لا؟ قالوا + +347 +00:38:35,730 --> 00:38:42,050 +وخرج .. وخرج بالغبن الفاحش الغبن اليسير .. الغبن + +348 +00:38:42,050 --> 00:38:46,930 +اليسير فهذا لا يقدح في أيه؟ في رشادة المال .. في + +349 +00:38:46,930 --> 00:38:51,790 +رشادة المال قلنا هو ما هو قاله كمن إذا اشترى سلعة + +350 +00:38:51,790 --> 00:38:59,560 +بعشرة دراهم وباعها بتسعتينفهذا مما يتعافى ولا نحكم + +351 +00:38:59,560 --> 00:39:07,400 +لأجله لإيه بضعف عقل صاحبه أو أنه مسلوب الرشدي + +352 +00:39:07,400 --> 00:39:14,860 +ولذلك يحجر عليه ثم قال ومن أيه ومن القوادح في + +353 +00:39:14,860 --> 00:39:22,510 +رشادة المال أن يرمي المرء ماله في اليم في البحرأه + +354 +00:39:22,510 --> 00:39:26,930 +أن يرمي .. يعني ماخد شنطة ال .. إيه؟ شنطة لفلوس + +355 +00:39:26,930 --> 00:39:30,510 +الدولارات والدنانير ويرايح جال على رأس المينة ليش + +356 +00:39:30,510 --> 00:39:34,630 +جال بدي أرمي هذا و أتخلص لإني حابب الزهادة؟ ولكن ت + +357 +00:39:34,630 --> 00:39:39,590 +.. الزهادة أن تحضر مينة الحرام و أن إيه؟ و أن + +358 +00:39:39,590 --> 00:39:43,430 +تتحرر الحلال هذه الزهادة أما الزهادة ترمي مالك + +359 +00:39:43,430 --> 00:39:50,990 +وتجهد تتشحوتوإيه؟ وتسأل الناس اه بباطن كفك فهذا لا + +360 +00:39:50,990 --> 00:39:57,150 +يستقيم ولا يصح المهم لو رأيناه رمى ما له هذا مصلح + +361 +00:39:57,150 --> 00:40:01,590 +لماله؟ قطعا لأ طب ما هو الدليل؟ الدليل فيه إيه؟ + +362 +00:40:01,590 --> 00:40:09,410 +فيه قياس جلي أو فيه قياس أولوي وهو قوله تعالى إيش؟ + +363 +00:40:09,410 --> 00:40:16,420 +ولا تؤتسفها أموالكميعني أموالهم، واضح؟ لكن قال + +364 +00:40:16,420 --> 00:40:21,420 +أموالكم عشان يعظ الأولياء ياخدوا بالهم من أموال + +365 +00:40:21,420 --> 00:40:26,080 +اليتامة، واضح؟ الحرص عليها؟ ولذلك قال وما تقتصوا + +366 +00:40:26,080 --> 00:40:30,300 +فهأأأ أموالكم، طب السفين من هو؟ المبذر أو المصرف؟ + +367 +00:40:30,300 --> 00:40:34,380 +طب إيش المصرف والمبذر؟ قال هو الذي يبذلوا ماله + +368 +00:40:34,380 --> 00:40:43,990 +فينتفعوا ببعض ويعطبوا بعضاالقياس الأولوي لإن منع + +369 +00:40:43,990 --> 00:40:49,650 +الله تعالى الأولياء أن يدفعوا لإيه إلى اليتام + +370 +00:40:49,650 --> 00:40:56,760 +أموالهم عند السفه، وهو التبذير والإصرافالذي حقيقته + +371 +00:40:56,760 --> 00:41:04,440 +أن السفيها ينتفع بجزء من المال ويعطب جزءًا، فلأن + +372 +00:41:04,440 --> 00:41:10,620 +يحجر على من يعطب ماله كله ولا ينتفع منه بشيء من + +373 +00:41:10,620 --> 00:41:18,480 +باب أولىيعني إنت لو قلنالك أيهما شر و أيهما أغبى و + +374 +00:41:18,480 --> 00:41:23,960 +أسوأ ذاك الذي يحرق ماله أو يرميه في البحر أم ذاك + +375 +00:41:23,960 --> 00:41:30,560 +الذي يبذر في المال و يسرف فيه فيسلطه على بعض + +376 +00:41:30,560 --> 00:41:37,360 +مصالحه ثم يعطم بعضه الآخر أيهما شر من الآخرمصبوط + +377 +00:41:37,360 --> 00:41:43,780 +ولا لأ؟ لأنه لا ينتفع منه بشيء ثم قال او انفاقه في + +378 +00:41:43,780 --> 00:41:50,970 +محرموالمحرم يعني إذا بذل الإنسان ماله في حرام فهذا + +379 +00:41:50,970 --> 00:41:56,950 +أيضًا مطعون في رشادته المالية قلنا طب ما هو الحرام + +380 +00:41:56,950 --> 00:42:02,110 +الذي تقصدون؟ قال عندنا الحرام هنا الصغائر والكبائر + +381 +00:42:02,110 --> 00:42:07,190 +الحرام النادر الحصول والظاهر الحصول النادر الحصول + +382 +00:42:07,190 --> 00:42:11,850 +كشرب الخمر مثلًا في بلادنا والظاهر الحصول الحصول + +383 +00:42:11,850 --> 00:42:19,000 +كشرب الدخان فمثل هؤلاءلا نبذلوا إليهم إيه؟ لأنهم + +384 +00:42:19,000 --> 00:42:25,160 +يسلطون أموالهم في إيه؟ في الحرام ثم قال و الأصحوا + +385 +00:42:25,160 --> 00:42:30,300 +.. و الأصحوا أن صرف .. أن صرف المال في الصدقات و + +386 +00:42:30,300 --> 00:42:36,340 +وجوه الخير و المطاعم و الملابس التي لا تليق بحاله + +387 +00:42:36,340 --> 00:42:41,480 +أي بحال المحجور عليه ليس بتبذير أو ليست بتبذير إيش + +388 +00:42:41,480 --> 00:42:50,060 +معنى الكلام؟معنى انه مثلا لو ايه سمع مؤذن المسجد، + +389 +00:42:50,060 --> 00:42:54,080 +مسجد الحي عندهم يدعو بالتبرعات عشان بدهم يكملوا + +390 +00:42:54,080 --> 00:42:58,220 +سقف المسجد وماعوش اللي 500 دينار، اخدها الخمسمية + +391 +00:42:58,220 --> 00:43:02,040 +وراه للمؤذن وقال له يا أخي أنا أريدها صدقة تنجرية + +392 +00:43:02,530 --> 00:43:08,970 +اه؟ هل هذا .. هل هذا مما يرفضوا أو يحكموا عليه + +393 +00:43:08,970 --> 00:43:14,210 +بالحجر لأجله؟ قال العلماء لا أو مثلا نشب حريق عند + +394 +00:43:14,210 --> 00:43:19,350 +جاره فأتى على كل .. ايه؟ على كل بيته .. على كل + +395 +00:43:19,350 --> 00:43:24,650 +بيته فأخذها الخمسمية وقال له يا أخي خذ هذايعني فرج + +396 +00:43:24,650 --> 00:43:29,650 +بيه جزء من كربتك ومصيبتك، أيوة؟ فهذا ليه؟ طيب إيش + +397 +00:43:29,650 --> 00:43:35,150 +مسألة المطاعم والملابس اللي مش على مستوى؟ قال مثلا + +398 +00:43:35,150 --> 00:43:41,550 +ابيأكل عدس، بطاطا وعدس، سلق عدس، بامية وعدس، + +399 +00:43:41,550 --> 00:43:48,630 +امجدرة، هاي طبيخ امهلما اي واحد اعطاله تلاتمية شكل + +400 +00:43:48,630 --> 00:43:53,030 +قال اه والله غير اليوم ادخل التاريخ وغير اروح على + +401 +00:43:53,030 --> 00:43:58,350 +معتوق وانزل منها الخيرات، نزل نزل نزل اللي هو ماكل + +402 +00:43:58,350 --> 00:44:03,280 +ابتل تلاتمية شكل وروح صفرة اليدين يعنيقال هذا + +403 +00:44:03,280 --> 00:44:08,700 +أيضًا لا يقدح في إيه ولا يسلبه الرشادة، يعني لا + +404 +00:44:08,700 --> 00:44:13,820 +يحكموا لإيه، طيب والملبس عادة بينطال الشاب من + +405 +00:44:13,820 --> 00:44:20,700 +تلاتين شكل لخمسين، راح ل smartsmart يعني بضاعته + +406 +00:44:20,700 --> 00:44:25,120 +غالية أجنبية وكذا نزل منها ال jeans و القمصان اللي + +407 +00:44:25,120 --> 00:44:30,760 +إلا هو مضيع 150 شكل على بنتال و جميص بيقدر يكسي + +408 +00:44:30,760 --> 00:44:38,430 +حاله بيهم سنتين فقالوا هذا الذي أكل فوقالآن يا + +409 +00:44:38,430 --> 00:44:44,330 +حبيبي، فوق .. يعني فوق رتبته أو لبس فوق رتبته، + +410 +00:44:44,330 --> 00:44:50,590 +فإنه ماذا؟ فإنه لا يحجر عليه لأجل ذلك، والحمد لله + +411 +00:44:50,590 --> 00:44:51,450 +رب العالمين + diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/V-JrxvnX-94_raw.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/V-JrxvnX-94_raw.srt new file mode 100644 index 0000000000000000000000000000000000000000..dd693f204462bf087e909863452369b5a227c035 --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/V-JrxvnX-94_raw.srt @@ -0,0 +1,1308 @@ +1 +00:00:20,770 --> 00:00:26,130 +إن الحمد لله نحمده و نستعينه و نستغفره و نعود + +2 +00:00:26,130 --> 00:00:31,570 +بالله من شرور أنفسنا وسيئات أعمالنا من يهدي الله + +3 +00:00:31,570 --> 00:00:40,850 +فلا مضل له و من يضلل فلا هادي له و أشهد أن لا إله + +4 +00:00:40,850 --> 00:00:46,990 +إلا الله وحده لا شريك له و أشهد أن محمدا عبده و + +5 +00:00:46,990 --> 00:00:53,550 +رسوله و بعدهمازلنا نتحدث عن أحكام الحجر يقول + +6 +00:00:53,550 --> 00:00:57,750 +الإمام النووي رحمه الله تعالى في كتابه منهاج + +7 +00:00:57,750 --> 00:01:11,870 +الطالبين و لا يصح من المحجور عليه لسفه بيع + +8 +00:01:11,870 --> 00:01:13,570 +ولا شراء + +9 +00:01:16,490 --> 00:01:27,110 +وإن كان البيع بغبطة ربح أو كان الشراء في الذمة لأن + +10 +00:01:27,110 --> 00:01:35,350 +الشراء بثمن مؤجل موضع + +11 +00:01:35,350 --> 00:01:47,960 +غبطة عند الناس وذلك أن المشتري يستطيعأن ينمي + +12 +00:01:47,960 --> 00:01:55,440 +تجارته بالمال الحاضر بين يديه وبالمال الذي اشترى + +13 +00:01:55,440 --> 00:02:05,100 +بثمن آجل في الذمة ثم إن البائع في الوقت نفسه يندر + +14 +00:02:05,100 --> 00:02:16,580 +أن تطيب نفسه أن يبيعبثمن آجل في الذمة فإذا وفق إذا + +15 +00:02:16,580 --> 00:02:26,680 +وفق المشتري إلى بائع يقبل أن يبيعه بالدين فهذا + +16 +00:02:26,680 --> 00:02:33,840 +حقيقة يعني يعتبر بمنزلة الهدية التي تهدى للمشتري + +17 +00:02:33,840 --> 00:02:38,340 +وذلك أنه + +18 +00:02:40,240 --> 00:02:46,580 +إذا افترضنا يحمل بين يديه + +19 +00:02:46,580 --> 00:02:55,300 +مثلا خمسمائة دينار ويريد أن يشتري أثاثا منزليا + +20 +00:02:55,300 --> 00:03:06,210 +ليتجرى بهفذهب إلى تاجر فاضل سمح فقبل أن يبيعه بذين + +21 +00:03:06,210 --> 00:03:14,290 +آجل فأخذ منه بضاعة و بقيت الخمسمائة دينار بين يديه + +22 +00:03:14,290 --> 00:03:21,610 +يستطيع أن يرتحل إلى تاجر آخر وإن كان مصرا على + +23 +00:03:21,610 --> 00:03:30,800 +البيع الحال أو على الثمن الحال عندئذيكون مجموع ما + +24 +00:03:30,800 --> 00:03:37,620 +تحصل عليه المشتري أكثر من 1500 دينار أليس كذلك؟ + +25 +00:03:37,620 --> 00:03:45,580 +فيستطيع أن يعرض بضاعة أكثر و عندئذ يعني يظن أن + +26 +00:03:45,580 --> 00:03:51,200 +يبيع يعني بيعا زائدا عن ما لو كانت بضاعته قليلا + +27 +00:03:52,700 --> 00:03:58,820 +المسألة يعني سهلة وواضحة الناس لما بتشتري بالدين + +28 +00:03:58,820 --> 00:04:06,760 +بتسعد وتفرح فلو افترضنا ان المحجور عليه بسبب + +29 +00:04:06,760 --> 00:04:15,680 +السفهي باعة بنفسه باعة بنفسه بايعا مربحا او اشترا + +30 +00:04:15,680 --> 00:04:28,500 +بنفسه شراء يعني سلعةثمنها آجل وليس حالة عاجلةقال + +31 +00:04:28,500 --> 00:04:36,380 +العلماء من الشافعية لا يصح بيعه ولا يصح شراءه قلنا + +32 +00:04:36,380 --> 00:04:46,720 +لماذا؟ قالوا لأنه محجور عليه والحجر متسلط على منع + +33 +00:04:46,720 --> 00:04:55,220 +التصرف في المال والبيع والشراء كل منهم تصرف بالمال + +34 +00:04:57,740 --> 00:05:06,080 +ثم قال بعدها و لا يصح اعتاق في حال حياته لو أن + +35 +00:05:06,080 --> 00:05:15,890 +المحجور عليه يملك غلاما او قامةفقال لأحدهما او + +36 +00:05:15,890 --> 00:05:25,630 +لكليهما يا فلان وانت يا فلان اذهبا فانتم حراني في + +37 +00:05:25,630 --> 00:05:33,270 +سبيل الله قد اعتقتكما فهل يصح منه الاعتاق؟قال + +38 +00:05:33,270 --> 00:05:38,750 +العلماء لا يصحوا قلنا ولماذا قالوا لأن الاعتاقة + +39 +00:05:38,750 --> 00:05:47,330 +أيضا تصرف في المال والحجر ينافط أو يمنع التصرف في + +40 +00:05:47,330 --> 00:05:56,370 +المال لأن الغلام المملوك مال في يد سيده فإذا اعتقه + +41 +00:05:56,370 --> 00:06:06,580 +كأنه تنازل عن هذا المالكأنه تصدق بهذا المال أو + +42 +00:06:06,580 --> 00:06:14,120 +أوصى به أو أوقفه إلى غير ذلك من عقود الإرفاق + +43 +00:06:14,120 --> 00:06:23,700 +والتيسير ولذلك قال الشافعية لا يصح اعتاقهم قالوا + +44 +00:06:23,700 --> 00:06:31,820 +ولو بعيوض كالكتابةولو بعيوض كالكتابة يعني مثلا لو + +45 +00:06:31,820 --> 00:06:42,280 +أنه .. لو أنه كاتبه .. لو أنه كاتبه أيضا + +46 +00:06:42,280 --> 00:06:52,070 +مكاتبته من قبل المحجور عليه لسفه رغم أنهرغم أنه لا + +47 +00:06:52,070 --> 00:06:58,670 +يعتق المكاتب إلا بعد أن يؤدي الكتابة الذي أنشأ + +48 +00:06:58,670 --> 00:07:06,510 +بينه وبين سيدها ومع ذلك لما كان هذا تصرفا ماليا + +49 +00:07:08,250 --> 00:07:16,470 +يتنافى مع موضوع الحجر أو أن الحجر يمنع منه كان + +50 +00:07:16,470 --> 00:07:24,790 +أيضا مكاتبة هذا المحجور عليه ممنوعة وباطلة غير + +51 +00:07:24,790 --> 00:07:33,110 +صحيحة لكن + +52 +00:07:33,110 --> 00:07:43,100 +قالواإذا .. إذا كان الإعتاق منه بعد الموت بأن يكون + +53 +00:07:43,100 --> 00:07:51,380 +التنفيذ بعد الموت لاحل الحياة كالتدبير والوصية صح + +54 +00:07:51,380 --> 00:07:59,710 +ذلك منهيعني لو قال المحجور عليه لغلامه يا زهير + +55 +00:07:59,710 --> 00:08:08,490 +تعالى يا ابني أنت حر بعد موتي أنت حر دبرة موتي وقد + +56 +00:08:08,490 --> 00:08:14,910 +ذكرنا مرارا أن الدبرة في اللغة آخر أجزاء الشيء أو + +57 +00:08:14,910 --> 00:08:20,970 +هو مما يلي الشيءأو هو مما يلي الشيء يعني هو منفصل + +58 +00:08:20,970 --> 00:08:29,170 +عن الشيء لكنه يأتي وراقه و لا يأتي قدامه و قدامه + +59 +00:08:29,170 --> 00:08:34,670 +لغة فصحى لو أنه + +60 +00:08:34,670 --> 00:08:43,400 +قال لغلامه زهير يا زهير أنت حر بعد موتيأو أخذ جزء + +61 +00:08:43,400 --> 00:08:51,260 +من ماله وأوصى به أوصى به ومعلوم أن الوصية لا تنفذ + +62 +00:08:51,260 --> 00:09:00,160 +للموصى له إلا بعد وفاته الموصى، أليس كذلك؟ فسواء + +63 +00:09:00,160 --> 00:09:09,200 +.. سواء دبر غلامه أو أوصى ببعض ماله قالوا يصح منه + +64 +00:09:09,200 --> 00:09:19,640 +ذلكقلنا سبحان ربنا و لماذا؟ قالوا لأن التنفيذ في + +65 +00:09:19,640 --> 00:09:28,380 +التدبير والإيصاء لا يكون إلا بعد الممات وهذا يعني + +66 +00:09:28,380 --> 00:09:35,980 +أننا لا ننفذ ذلك حال الحياة احتياطا لمصلحة دنيا + +67 +00:09:37,550 --> 00:09:43,590 +واضح الكلام؟ لا ننفذ ذلك .. لا ننفذ هذا التصرف + +68 +00:09:43,590 --> 00:09:49,890 +المالي بالتدبير أو الإيصاء حال حياته لإيه؟ لنصون + +69 +00:09:49,890 --> 00:09:56,570 +مصلحة دنيا خشية أن يفتقر أو أن يذل أو أن يتكفف + +70 +00:09:56,570 --> 00:10:02,670 +الناس يعني يسأل الناس بباطن كفيه إلى غير ذلك لكنه + +71 +00:10:02,670 --> 00:10:10,590 +لما ماتوهو مكفي ينبغي للولي عند إذن أن يتحرر + +72 +00:10:10,590 --> 00:10:18,990 +الأسباب الشرعية في نجاح أخرى وأليس التدبير والوصية + +73 +00:10:18,990 --> 00:10:25,850 +من صناع المعروف ومن عقود الإرفاق والتيسير؟ أليس + +74 +00:10:25,850 --> 00:10:32,960 +كذلك؟ بل إذا هي مما تعظم الأجرة في الآخرةمما تسهم + +75 +00:10:32,960 --> 00:10:44,020 +في نجاح مستقبل الآخرة واضح؟ ولذلك جاز منه التدبير + +76 +00:10:44,020 --> 00:10:50,770 +وجاز منه الإيصاء واضح الكلام؟يعني أرجو أن يكون + +77 +00:10:50,770 --> 00:10:57,530 +سهلا بل فعلا حتى إن ان تدبره الإنسان وعقله فإنه + +78 +00:10:57,530 --> 00:11:03,590 +يغطبط بأحكام هذه الشريعة المباركة التي هي من عند + +79 +00:11:03,590 --> 00:11:12,830 +رب العالمين الرحمن الرحيم ثم بعدها قال + +80 +00:11:16,160 --> 00:11:25,880 +ولو لزمه كفارة يمين أو كفارة ظهار صام كمعصر لأن لا + +81 +00:11:25,880 --> 00:11:33,710 +يضيع ماله، لأن لا يضيع ماله، مسألة جميلةبقول و لو + +82 +00:11:33,710 --> 00:11:40,930 +لزمه كفارة يمين مثلا قال هذا المحجور عليه لسفه + +83 +00:11:40,930 --> 00:11:53,150 +والله والله لا أدخلن بيت فلان وسمى رجلا من قرابته + +84 +00:11:53,150 --> 00:12:00,090 +أو أصدقائه أو جيرانه والله لا أدخلن لا أدخلن بيت + +85 +00:12:00,090 --> 00:12:00,650 +فلان + +86 +00:12:03,240 --> 00:12:09,140 +وبعد إيه؟ وبعد ساعات شرح صدرا أن إيه أن يدخل فذهب + +87 +00:12:09,140 --> 00:12:17,520 +فدخل عنده ما الذي حصل الآن حصل أن الرجل المحجور + +88 +00:12:17,520 --> 00:12:25,080 +عليه حلف على شيء وحنث في يمينه تلزمه ماذا؟ تلزمه + +89 +00:12:25,080 --> 00:12:32,530 +الكفارةوالله جل وعلا قال في كفارة اليمين فكفارته + +90 +00:12:32,530 --> 00:12:42,230 +اطعم عشرة مساكين من أوسط ما تطعمون أهليكم أو + +91 +00:12:42,230 --> 00:12:52,190 +كسوتهم أو تحريروا رقبه فمن لم يجد فصيام ثلاثة أيام + +92 +00:12:52,190 --> 00:13:04,220 +نريد أن نتأملفي الخيارات الثلاث قال إطعام أعشرة + +93 +00:13:04,220 --> 00:13:10,760 +مساكن أليس الإطعام مالا؟ بلىأو كسوتهم وأليست + +94 +00:13:10,760 --> 00:13:18,800 +الكسوة مالا بلى أو تحرير رقبة وأليست تحرير مالا + +95 +00:13:18,800 --> 00:13:27,700 +بلى العلماء قالوا بأنه لما حلف وحنث في يمينه قلنا + +96 +00:13:27,700 --> 00:13:35,920 +يا فلان يا فلان أنت محجور عليه بسبب السفة والحجر + +97 +00:13:35,920 --> 00:13:37,840 +لا يمنع عبادة + +98 +00:13:40,310 --> 00:13:49,550 +ولا يمنع عقوبة بدن لكنه يمنع تصرف مال والاطعام + +99 +00:13:49,550 --> 00:13:57,270 +والكسوة والاعتاق خيارات ثلاثة كلها النمال كلها + +100 +00:13:57,270 --> 00:14:05,430 +النمال ولذلكممنوع أنت أن تصير لواحد منها وسبيلك + +101 +00:14:05,430 --> 00:14:13,010 +البدل الذي قال الله فيه فمن لم يجد فصيام ثلاثة + +102 +00:14:13,010 --> 00:14:21,050 +أيام قلنا حكمك حكم المعصر الفقير غير الواجد ما + +103 +00:14:21,050 --> 00:14:29,460 +يطعم به أو يكسبه أو يعتق به واضح الكلام؟وكذا كفارة + +104 +00:14:29,460 --> 00:14:36,320 +الظهار لو أنه غضب من زوجه وهو عاقل فقال .. ليش أنا + +105 +00:14:36,320 --> 00:14:44,280 +قلت وهو عاقل؟ يعني الغضب الذي هو ضرب من الجنون لا + +106 +00:14:44,280 --> 00:14:52,720 +يقبل أو لا يعتبر قول صاحبهلا يعتبر قول صاحبه لأن + +107 +00:14:52,720 --> 00:14:58,760 +نبي صلى الله عليه وسلم قال لا طلاق في إغلاق إذا + +108 +00:14:58,760 --> 00:15:05,520 +أغلق العقل وتكلم بردة، تكلم بقذف، تكلم بظهار، + +109 +00:15:05,520 --> 00:15:11,740 +بطلاق، بإبراء، كل هذا يقع كسراب بقيعة، واضح + +110 +00:15:11,740 --> 00:15:20,070 +الكلام؟لكن و هو عاقل لكنه مستفز هذا غضب الناس عافي + +111 +00:15:20,070 --> 00:15:26,530 +المعظم الغالب لو أنه قال لزوجه أنت عليك ظهر أمي + +112 +00:15:26,530 --> 00:15:35,810 +أنت عليك ظهر أمي الله جل وعلا قال طبعا الظهار يقع + +113 +00:15:35,810 --> 00:15:43,240 +لأن أقواله معتبرة ليس مجنونامعتبر فلا يجوز له + +114 +00:15:43,240 --> 00:15:50,460 +المساس بأهله، يعني لا يجوز أن يصيب ما أحلى الله + +115 +00:15:50,460 --> 00:15:56,730 +تعالى من أهله حتى يؤدي الكفارةوذلك لقوله جل وعلا + +116 +00:15:56,730 --> 00:16:02,970 +والذين يظاهرون من نسائهم ثم يعودون لما قالوا + +117 +00:16:02,970 --> 00:16:10,770 +فتحرروا رقبة من قبل أي تماثة فمن لم يجد فصيام + +118 +00:16:10,770 --> 00:16:16,770 +شهرين متتابعين من قبل أي تماثة فمن لم يستطع + +119 +00:16:16,770 --> 00:16:23,170 +فاطعموا ستين مسكينة إذا قبل الصيام خيار أول وهو + +120 +00:16:23,170 --> 00:16:30,160 +الاعتاقأليس الاعتاق مالا؟ قال العلماء لا يجوز أن + +121 +00:16:30,160 --> 00:16:37,970 +يصير إلى المال لأن الحجر يمنع منهو سبيله الصيام أن + +122 +00:16:37,970 --> 00:16:46,870 +يصوم شهرين متتابعين قياسا على إيش؟ قياسا على + +123 +00:16:46,870 --> 00:16:54,770 +المعصر لأن المظاهر معصر فقير غير واجد ما يعتق به + +124 +00:16:54,770 --> 00:17:02,930 +أليس الكفارة تتحول أو الخيار يتحول من الإعتاق إلى + +125 +00:17:02,930 --> 00:17:10,880 +الصيام؟ تمامثم بعدها قال و أما كفارة القتل فالصحيح + +126 +00:17:10,880 --> 00:17:12,620 +أنها تلزمه + +127 +00:17:16,260 --> 00:17:23,400 +وأن الولي يعتق عنه لكن من مال المحجور عليه لأن + +128 +00:17:23,400 --> 00:17:31,880 +سببها فعل لا قول وكل ما ذكرنا آنفا فإن سببه القول + +129 +00:17:31,880 --> 00:17:37,100 +قلنا وما الفرق قال الفعل لا يمكن أن يرجع عنه قد + +130 +00:17:37,100 --> 00:17:48,170 +حصل لكن القول يمكن أن يرجع عنهثم بعدها قال و لا + +131 +00:17:48,170 --> 00:17:54,950 +تصح هبة منه لا تصح الهبة يعني المحجور عليه لو أنه + +132 +00:17:54,950 --> 00:18:01,690 +وهب جزء من ماله أتصح هبته لا تصح لأنها من الأفعال + +133 +00:18:01,690 --> 00:18:08,430 +الضارة في ماله ضررا مخضا فضلا عن أنها تصرف مالي + +134 +00:18:08,430 --> 00:18:14,570 +مناف للحجرأما الهبة له .. و هذه .. هذه قضية مهمة + +135 +00:18:14,570 --> 00:18:19,430 +.. أما الهبة له .. صحيح + +136 +00:18:19,430 --> 00:18:27,930 +و يعني .. و هل يشترط في قبولها إذن الولي؟براو عليك + +137 +00:18:27,930 --> 00:18:32,650 +يمكن أن يقبل الهبة من الواهب دون أن يرجع إلى وليه + +138 +00:18:32,650 --> 00:18:39,770 +يعني فلان قال يا أيها المحجور عليه خذ هذه مائة شكل + +139 +00:18:39,770 --> 00:18:45,750 +انفقها هل يلزمه ان يقول استنى انتظر حتى استأذن + +140 +00:18:45,750 --> 00:18:50,150 +والدي او استأذن جدي اذا مات الوالد اذا كان الوالد + +141 +00:18:50,150 --> 00:18:53,170 +ميت او غائب لا يشترط هذا + +142 +00:18:56,700 --> 00:19:06,200 +ثم قال و أما الوصية له فلا تصح إلا بوليه يعني + +143 +00:19:06,200 --> 00:19:12,300 +لو أن إنسان أوصى لهذا المحجور عليه لا يصح للمحجور + +144 +00:19:12,300 --> 00:19:20,240 +عليه أن يقبل ذلك إلا باستئذان وليه لكن الموارد دي + +145 +00:19:21,000 --> 00:19:27,120 +قال بصحة الوصية ايضا بدون اذن الولي وهذا الذي يطيب + +146 +00:19:27,120 --> 00:19:34,380 +له الفؤاد انه لا فرق بين الهبة والوصية فكلهما او + +147 +00:19:34,380 --> 00:19:41,580 +كلاهما عقد مالي نافع نفع محضن لهذا ايه؟ طبعا الذين + +148 +00:19:41,580 --> 00:19:47,980 +قالوا بالتفريقة قالوا هذا عقد ناجز للتو ولذلكلا + +149 +00:19:47,980 --> 00:19:52,620 +مجال لأن يستأذن أو كذا يمكن أن يفوت عليه هذا الأمر + +150 +00:19:52,620 --> 00:19:58,860 +لكن الذين قالوا بالوصية الوصية أمدها بعيد ولكن + +151 +00:19:58,860 --> 00:20:05,220 +أيام ما كان إذا قلنا بصحة قبوله الهبأ وبصحة قبوله + +152 +00:20:05,220 --> 00:20:14,560 +الوصية نقوللا تبقى في يده بل تأخذ منه وتكون في يد + +153 +00:20:14,560 --> 00:20:23,280 +وليه خشية أن يضيعها ثم قال و لا يصح نكاح يقبله + +154 +00:20:23,280 --> 00:20:30,890 +المحجور عليه لنفسه بغير إذن وليه النكاحالنكاح عقد + +155 +00:20:30,890 --> 00:20:39,670 +على آدمية لكن بمال الله جل وعلا لم يأذن بالنكاح + +156 +00:20:39,670 --> 00:20:44,570 +لغير النبي صلى الله عليه وسلم أن يكون بسبيل الهبة + +157 +00:20:44,570 --> 00:20:52,040 +أو المجانفهذا خاص بالنبي، بل هو خاص به في فترة ثم + +158 +00:20:52,040 --> 00:20:59,220 +أيضا منع منه قال تعالى وامرأة مؤمنة إن وهبت نفسها + +159 +00:20:59,220 --> 00:21:08,460 +للنبي إن أراد النبي أن يستنكحها خالصة لكمن دون + +160 +00:21:08,460 --> 00:21:14,300 +المؤمنين ولذلك النبي صلى الله عليه وسلم قال للرجل + +161 +00:21:14,300 --> 00:21:19,540 +التمس ولو خاتم من حديد كنت قد ذكرت لكم هذا الحديث + +162 +00:21:19,540 --> 00:21:25,780 +التمس ولو خاتم من حديد هذا يفيد فوائد منها الزهادة + +163 +00:21:25,780 --> 00:21:32,100 +في المهور رجاء البركة ومنها أنه لا يصح عقد قطء إلا + +164 +00:21:32,100 --> 00:21:39,500 +بمهر وانقل واضح الأمر؟ أي نعمبيقول و لا يصح نكاح + +165 +00:21:39,500 --> 00:21:45,640 +يقبله المحجور عليه لنفسه بغير إذن وليه ليش؟ لأن + +166 +00:21:45,640 --> 00:21:53,430 +النكاح مظنة التابعاتمظنة التبعات فمن تبعاته المهر + +167 +00:21:53,430 --> 00:22:00,690 +من تبعاته إضافة نفقة جديدة فوق نفقة نفسه وهي نفقة + +168 +00:22:00,690 --> 00:22:07,450 +الزوجة ثم الزواج نفسه مظنة التوالد والتكاثر وهذا + +169 +00:22:07,450 --> 00:22:15,920 +يزيد ايه؟ ثم أيضاالمحجور عليه أحيانا الحجر يكون + +170 +00:22:15,920 --> 00:22:22,860 +ضعفا ليس فقط في المال بل يؤثر أيضا سلبا على + +171 +00:22:22,860 --> 00:22:28,000 +التعامل الاجتماعي مع الزوجات يعني بنلاقي مثلا + +172 +00:22:28,000 --> 00:22:35,640 +المحجور عليه يعني إلى العنف أقرب فإنه يغلظهأه تغلظ + +173 +00:22:35,640 --> 00:22:41,620 +معاملته مع أمه مع أخواته مع نساء بيته كيف بدنا + +174 +00:22:41,620 --> 00:22:48,640 +نجيب بنت الناس؟ اه وبعدين ايه نقرنها به؟ هذه مشكلة + +175 +00:22:48,640 --> 00:22:55,080 +والزواج أمانة والنبي صلى الله عليه وسلم يعنيقال + +176 +00:22:55,080 --> 00:23:00,900 +استوصوا بالنساء خيرا وهذه وصيته في المحافلة + +177 +00:23:00,900 --> 00:23:08,520 +والاجتماعات العظيمة لما خطب في حجة الوداع لما خطب + +178 +00:23:08,520 --> 00:23:16,880 +في حجة الوداع كان جزء من خطبته وصية الرجال بالنساء + +179 +00:23:17,470 --> 00:23:22,750 +واضح الأمر و ذلك أنه يعلم صلى الله عليه وسلم أن + +180 +00:23:22,750 --> 00:23:28,850 +كثيرا من الرجال سيتجرأ على حقوق النساء بالاغتيال + +181 +00:23:28,850 --> 00:23:35,170 +والهدم والنقد ولذلك كان دائما يذكر استوصوا بالنساء + +182 +00:23:35,170 --> 00:23:42,040 +خيرافإن هن عوانٍ عندكم عوانٍ جمع عاني والعاني هو + +183 +00:23:42,040 --> 00:23:49,360 +الخادم الذلول الوداد الحنان فإن هن عوانٍ لما منع + +184 +00:23:49,360 --> 00:23:54,520 +من أيه أو أمر بالوصية ذكر أسبابها إنه هل يليق أن + +185 +00:23:54,520 --> 00:24:00,920 +تجحف في حق العاني الشفوق + +186 +00:24:01,410 --> 00:24:07,110 +العاني الرفيق العاني الحنون العاني الذي أقامه الله + +187 +00:24:07,110 --> 00:24:17,010 +تعالى سببا في هدهده هدهده غريزتك وأقامه سببا في + +188 +00:24:17,010 --> 00:24:23,010 +الولد أن للإنسان أن يرزق الولد إلا إذا اقترن بزوجه + +189 +00:24:23,010 --> 00:24:29,830 +إذا أيام ما كان عشان هذا كله قال أبداعقد النكاح + +190 +00:24:29,830 --> 00:24:36,410 +أقدس العقود، فلابد أن يكون من تحت مظلة من؟ من تحت + +191 +00:24:36,410 --> 00:24:44,300 +مظلة الولي، أي نعمفلو اشترى المحجور عليه أو اقترض + +192 +00:24:44,300 --> 00:24:51,200 +من رشيد وقبض بإذن البائع أو المقرض وإيه وتالي + +193 +00:24:51,200 --> 00:24:56,800 +فالمأخوذ أي المبيع أو المال المقترض في يده أي في + +194 +00:24:56,800 --> 00:25:02,660 +يد المحجور عليه قبل المطالبة له برده أو أتلفه بقصد + +195 +00:25:02,660 --> 00:25:08,360 +فلا ضمانة في الحال ولا بعد فك الحجر سواء علي ما + +196 +00:25:09,090 --> 00:25:16,310 +حاله من عامله أو جهله كلام في غاية النفاسة الآن + +197 +00:25:16,310 --> 00:25:22,310 +صورة المسألة ذهب + +198 +00:25:22,310 --> 00:25:28,350 +بقى المحجور عليه بسبب السفه إلى تاجر إلى السجة + +199 +00:25:28,350 --> 00:25:33,270 +صاحب الأدوات المنزليةبالمناسبة أنا بذكر السجن لإنه + +200 +00:25:33,270 --> 00:25:37,190 +رجل طيب يعني مش بدنا نروج ال إيه و ما شاء الله + +201 +00:25:37,190 --> 00:25:45,550 +جلوا تجاري بلدنا هناس خيار كيران أينا .. الآن لو + +202 +00:25:45,550 --> 00:25:51,170 +افترضنا هذا المحجور ذهب فاشترا .. اشترا متاعا .. + +203 +00:25:51,170 --> 00:25:52,150 +اشترا مثلا + +204 +00:25:55,280 --> 00:26:05,240 +خلّيها أصغر شوية اشترى فرشة للأسنان كهربائية فلمّا + +205 +00:26:05,240 --> 00:26:11,160 +أخدها .. لما قبضها أضلها + +206 +00:26:11,160 --> 00:26:18,870 +فقدها ضاعت منهبعد أن قبضها وفارقة .. فارقة المجلس + +207 +00:26:18,870 --> 00:26:25,050 +.. فارقة المجلس .. أيوة .. ضلها وفقدها هذه صورة + +208 +00:26:25,050 --> 00:26:31,360 +الصورة الثانيةراح على ايه؟ على جارهم أبو فلان علم + +209 +00:26:31,360 --> 00:26:36,740 +ان أبا فلان صاحب مال فدج علي وجالله يا عمي انا + +210 +00:26:36,740 --> 00:26:41,280 +حقيقة فلان جالله باعرف ات جالله ممكن تعطيني قرض + +211 +00:26:41,280 --> 00:26:48,460 +خمسمائة دين اه قرض إحسان ليس لبويا فأعطاه أخد + +212 +00:26:48,460 --> 00:26:55,510 +الخمسمية قبل ما يصل البيت ضيعهاالان اشتر سلعة و + +213 +00:26:55,510 --> 00:27:04,490 +اضلها و ضيعها و اقترض مالا و ضيعه ايوة يا ترى ضمان + +214 +00:27:04,490 --> 00:27:12,450 +.. ضمان .. ضمان المبيع على من و ضمان المال .. + +215 +00:27:12,450 --> 00:27:17,750 +المال على من في الظروف العادية عندما يكون ناصح + +216 +00:27:17,750 --> 00:27:23,770 +العقل عندما يكون رشيدااتركينا عندما يكون رشيدا + +217 +00:27:23,770 --> 00:27:29,890 +واخد السلعة وفارق المجلس + +218 +00:27:29,890 --> 00:27:37,190 +العقد يقع ضمانها عليه لا على البائع ولو أنه قبض + +219 +00:27:37,190 --> 00:27:44,910 +مالا من الدائن ثم أضله بعد الفراق فإن ضمانه يقع + +220 +00:27:44,910 --> 00:27:50,770 +عليه لا على الدائنلكن في المحجورها عليه قالوا + +221 +00:27:50,770 --> 00:27:58,430 +يقعوا على البائع على السجّة وعلى المقرد في الأصح + +222 +00:27:58,430 --> 00:28:04,110 +.. في الأصح فعلا يعني بتخلي الإنسان يرتاح قلنا و + +223 +00:28:04,110 --> 00:28:09,750 +لماذا؟ قلنا لماذا؟ قالوا لأنه .. إيه؟ لأنه بدى + +224 +00:28:09,750 --> 00:28:16,690 +منهما تقصير في التثبتكان ينبغي أن يتثبت كل واحد + +225 +00:28:16,690 --> 00:28:24,990 +منهما من هذا هل هو سفيه محجور عليه أم هو رشيد يملك + +226 +00:28:24,990 --> 00:28:33,010 +التصرف بإرادته فلما بدأ منهم تقصير كان الضمان + +227 +00:28:33,010 --> 00:28:43,810 +عليهم نعم لكن هذا على الأصح هذا على الأصحبيقولوا + +228 +00:28:43,810 --> 00:28:52,630 +وفي مقابل الأصحي وهو الصحيح أنه يفرقه بينما + +229 +00:28:52,630 --> 00:29:04,470 +إذا علم من حاله أنه سفيه ثم مضى كل واحد منهما عافي + +230 +00:29:04,470 --> 00:29:13,380 +معاملتهو بينما إذا جهلا أنه سفيه فإيه فبذلا له + +231 +00:29:13,380 --> 00:29:21,140 +المبيع و القرض أما الصورة الأولى فيقع الضمان عليهم + +232 +00:29:21,140 --> 00:29:26,060 +انت إيش بتتوقع و أنت عارف أنه سفيه، بتتوقع ماذا؟ + +233 +00:29:26,370 --> 00:29:36,050 +تتوقع أن يضيع مبيعه أو يطلفه وأن يضل ماله ويضيعه؟ + +234 +00:29:38,780 --> 00:29:46,960 +أما إذا كان جهلا ذلك يقع الضمان عليه ثم لا نسلم + +235 +00:29:46,960 --> 00:29:54,340 +أنا في ظني أن هذا هو الأرض الأرض أعلى نفسي والإيه + +236 +00:29:54,340 --> 00:29:59,660 +والأوفر قبولا من إيه مما هو أصح عند إيه عند + +237 +00:29:59,660 --> 00:30:05,660 +الأصحابوذلك يا بنات الطيبات لو كلفنا كل بائع ان + +238 +00:30:05,660 --> 00:30:13,180 +يدرس الحالة الصحية والاجتماعية للمشتري اولا حظ + +239 +00:30:13,180 --> 00:30:17,660 +كبير من الناس لا يقبل ايش انا جاي اتحقق معايا و + +240 +00:30:17,660 --> 00:30:21,700 +تروح تسأل زي ايه زي الخاطب اللي بيسأل عن ايه او زي + +241 +00:30:21,700 --> 00:30:26,900 +المكتوبة اللي تسأل عن خاطبها هو ايه بالناس هو كذا + +242 +00:30:26,900 --> 00:30:34,480 +هو كيف هذا الكلامولذلك يعني عدد من الناس لا يقبل، + +243 +00:30:34,480 --> 00:30:40,840 +ثم الكل يعدوا هذا التكليف محرجا لهم ومشقا لهم، لا + +244 +00:30:40,840 --> 00:30:47,240 +يطيقونه، لا يستطيعونه، وحسب الإنسان القرائن + +245 +00:30:47,240 --> 00:30:53,330 +الموجودة التي تتراء على الإنسان أثناء مجلس العقداه + +246 +00:30:53,330 --> 00:30:57,270 +يتفرس فيه، هل هو سوي العبارة، هل هو كذا، هل هو + +247 +00:30:57,270 --> 00:31:01,950 +كذا، إذا رأى قرائن الضعف والطيش والكذا، يمسك، لكن + +248 +00:31:01,950 --> 00:31:07,750 +إذا رأاه، اه كسائر الأسوياء، يمضي، يمضي، ثم بعد + +249 +00:31:07,750 --> 00:31:15,720 +ذلك، اه لماذا، أليس المؤاخذ بالأولى، الولي؟أه + +250 +00:31:15,720 --> 00:31:20,920 +الولي الذي ترك العنانة .. ترك العنانة لإيه لسفيه + +251 +00:31:20,920 --> 00:31:26,720 +أن يخادع الناس و أن يأخذ أموالهم؟ تمام ثم قال و + +252 +00:31:26,720 --> 00:31:33,700 +يصح بإذن الولي نكاحه .. أه أحيانا الولي أدر الناس + +253 +00:31:33,700 --> 00:31:41,100 +.. الولي الفاضل أدر الناس بموليهأدرى الناس بسفيه + +254 +00:31:41,100 --> 00:31:46,880 +أحيانا السفه فقط يكون في المال لكن الشاب السفيه + +255 +00:31:46,880 --> 00:31:52,880 +هذا يرشح رحمة على أمه وعلى أخواته وعلى الصبي + +256 +00:31:52,880 --> 00:31:58,940 +الصغار والجوار الصغار فهو يعلم أنه رقيق وأنه مطوع + +257 +00:31:58,940 --> 00:32:06,170 +وأنه آمن بالنسبة للزوجةواضح؟ فيمكن عند اذن .. ايوة + +258 +00:32:06,170 --> 00:32:14,270 +ان يقبل نكاح السفيه اه باذن و تحت ارشادي وليه .. + +259 +00:32:14,270 --> 00:32:19,070 +اين؟ قالوا + +260 +00:32:19,660 --> 00:32:26,480 +لاتصرف المالي في الأصحى، الأصحى أنه لو تصرف ببيع + +261 +00:32:26,480 --> 00:32:33,420 +أو شراء أوهبة أو وصية من ماله لحق الغير، بإذن وليه + +262 +00:32:33,420 --> 00:32:40,850 +لا يصح ذلك، ليش؟ لأن الحجرةليس بقرار من الولي + +263 +00:32:40,850 --> 00:32:47,710 +الحجر تقرر بدليل من الشرع فلا يملك الأولياء جميعا + +264 +00:32:47,710 --> 00:32:53,910 +أن يتعاموا عليه وأن يعاندوا أو يكابروا واضح الأمر؟ + +265 +00:32:53,910 --> 00:33:00,790 +ولذلك لو أذن الولي له بالتصرف المالي فإن التصرف + +266 +00:33:00,790 --> 00:33:07,250 +المالي في الأصح يقع باطلاوالثاني قالوا يصحوا قياسا + +267 +00:33:07,250 --> 00:33:12,790 +على النكاح واستثنى + +268 +00:33:12,790 --> 00:33:22,350 +من ذلك مسائل فإنه يطلق على بطلان + +269 +00:33:22,350 --> 00:33:28,210 +التصرف عليها منها ما لو وجب عليه قصاص راح قتل + +270 +00:33:28,210 --> 00:33:36,030 +إنسان معصوم قتل إنسان معصومأه فإيه؟ فبادر هذا + +271 +00:33:36,030 --> 00:33:42,470 +السفيه بنفسه دون إذن وليه إلى ولي الدم وقال لهم و + +272 +00:33:42,470 --> 00:33:46,390 +الله انتوا مش عارفين ان انا غلبان و محجور عليا و + +273 +00:33:46,390 --> 00:33:53,490 +كده و انا فأرقوا بحاله يعنيراجل نص عاجل فإحنا كذا + +274 +00:33:53,490 --> 00:34:00,870 +.. فالناس الكبار يعني ف .. فقبلوا منه الصلحة على + +275 +00:34:00,870 --> 00:34:07,510 +مال سواء بقدر الدية أو بما يزيد على الديان و يجوز + +276 +00:34:07,510 --> 00:34:12,250 +الصلح بما يزيد على الديان فالصلح جائز بين المسلمين + +277 +00:34:12,250 --> 00:34:19,740 +إلا صلحة حرم حلالاأو أحلى حرامة فلو أن هذا مباشرة + +278 +00:34:19,740 --> 00:34:24,200 +بدون إذن الولي راح لأولياء الدم ولم يزل بهم حتى + +279 +00:34:24,200 --> 00:34:29,540 +صلاحهم على مال بقدر الدية أو بما يزيد عليها يصح + +280 +00:34:29,540 --> 00:34:34,920 +تصرفه أم لا؟ قالوا هذا استثناء يصح التصرف في .. + +281 +00:34:34,920 --> 00:34:39,660 +قلنا إيش هالتناقض هذا؟ قالوا لا ليس بتناقض .. ليس + +282 +00:34:39,660 --> 00:34:47,090 +بتناقضاحنا بنقول التصرفات المالية ممنوع منها .. + +283 +00:34:47,090 --> 00:34:54,470 +ممنوع منها لأجل مصلحة نفسه فإذا الآن لا تدركوا + +284 +00:34:54,470 --> 00:35:00,530 +مصلحة النفس والسلامة إلا ببذل المال فأي الكفتين + +285 +00:35:00,530 --> 00:35:07,710 +أرجح؟ أن نحافظ على نفسه أم نحافظ على ماله؟ولذلك + +286 +00:35:07,710 --> 00:35:15,590 +نقدّم مصلحة النفس ولذلك في الترتيب المعهود من قبل + +287 +00:35:15,590 --> 00:35:20,550 +الأئمة للمقاصد الكلية .. إيش التدرج؟ حفظ الدين + +288 +00:35:21,290 --> 00:35:29,190 +والنفس و العقل و النسل و إيش؟ إذا المال آخرها .. + +289 +00:35:29,190 --> 00:35:33,850 +المال آخرها يعني الدين أشرفها إذا تعرضت دينه مع + +290 +00:35:33,850 --> 00:35:41,850 +النفس فالنفس فده الدين و إذا تعرضت مقصد النفس مع + +291 +00:35:41,850 --> 00:35:49,680 +العقل فالنفس إيه؟ يعني اشرب الخمر و لا قتلتكوالخمر + +292 +00:35:49,680 --> 00:35:57,260 +معطبة للعقل، يشربها ولا يموت؟ وجوبا، وجوبا، واضح + +293 +00:35:57,260 --> 00:36:04,480 +الأمر؟قولولي واضح ولا لأ؟ اذا واضح جدا اننا اثرنا + +294 +00:36:04,480 --> 00:36:10,360 +النفس وقدمناها على العقل لكن ايش؟ بالنسبة ايه؟ + +295 +00:36:10,360 --> 00:36:17,100 +بالنسبة لإيه؟ للنفس ام المال؟ واحد اه واحد قالله + +296 +00:36:17,100 --> 00:36:21,780 +بقتلك او تعطيني الف دينار اعطيه الفين وما يقتلكاش + +297 +00:36:21,780 --> 00:36:26,080 +وبعدين انت بتنتصر الى القضاء وتسترد مالك لكن احفظ + +298 +00:36:26,080 --> 00:36:34,230 +مهشتك صحيح ولا لأ؟ اي نعمهذه مسألة ومسألة أخرى ما + +299 +00:36:34,230 --> 00:36:40,510 +لو سمع قائلا يقول يا أهل الضيعة يا أهل حي الصبراء + +300 +00:36:40,510 --> 00:36:46,610 +أو حي الرمال الجنوبي ضللت مالي فمن وجده ورده إلي + +301 +00:36:46,610 --> 00:36:52,490 +فله مئتا دينار سمعها السهفي وشطرين السفهات يعني + +302 +00:36:52,490 --> 00:37:01,840 +فراح ايش اه يعني بدأ يتجول كذا حتى وجد المالو على + +303 +00:37:01,840 --> 00:37:06,480 +طول على صاحب جالله هاي مالك عده لجاكة كامل فجالله + +304 +00:37:06,480 --> 00:37:10,320 +هاي ال 200 دينار ان جول سفيه و هبيه لو مابنفعش + +305 +00:37:10,320 --> 00:37:15,480 +ياخدها ولا ياخدها .. ياخدها لإنه ايه من التصرفات + +306 +00:37:15,480 --> 00:37:19,280 +مش جابلي شوية جولنا الهبة يقبلها وتصرف .. ايه نعم + +307 +00:37:19,280 --> 00:37:27,020 +ثمإذا .. إيه؟ ومنها ما لو قبض دينه بإذن وليه، أيضا + +308 +00:37:27,020 --> 00:37:33,280 +يصحوا ومنها ما لو وقع بأسر ففدى نفسه بمال صح منه + +309 +00:37:33,280 --> 00:37:39,260 +ومنه ما لو اضطر يعني وقع فيه مخمصة مهلكة ولاجى + +310 +00:37:39,260 --> 00:37:43,500 +واحد فيش يغيره .. فيش يغيره بيبيع ساندويتشات فلافن + +311 +00:37:44,080 --> 00:37:48,300 +وجالله السندويش بمئة دينار ان انا ماكلش سندويشة + +312 +00:37:48,300 --> 00:37:52,980 +هيموت يدفع المية وياكل السندويشة استبقاء لنفسه ولا + +313 +00:37:52,980 --> 00:38:01,880 +يموت اذا اينا مش في الامتحان تكتب سندويشة فلافة ثم + +314 +00:38:01,880 --> 00:38:08,980 +قال ولا يصح اقراره بدين قبل الحجر او بعده هذه + +315 +00:38:08,980 --> 00:38:15,830 +مسألة الرجل شفاف ونزيهراح على ايه؟ على المحكمة + +316 +00:38:15,830 --> 00:38:19,830 +الشرعية ودخل بدأ أدخل على القاضي قال له سامحوله + +317 +00:38:19,830 --> 00:38:25,270 +قال له يا سيد القاضي أنا حقيقة راجل منصف وشفاف و + +318 +00:38:25,270 --> 00:38:31,510 +بخاف الله سبحانه وتعالى فأقر بأن لجارنا فلان في + +319 +00:38:31,510 --> 00:38:40,770 +ذمتي الف دينار هل يصح اقراره؟ليش؟ لأنه بمنزلة ما + +320 +00:38:40,770 --> 00:38:46,570 +لو تصدق بالألف دينار لإن الإقرار بمال تصرف مالي + +321 +00:38:46,570 --> 00:38:52,410 +والتصرف المالي يتنافى مع الحجر الحجر يمنع كل تصرف + +322 +00:38:52,410 --> 00:38:58,190 +مالي فلا يصح إقراره وكذا لا يصح إقراره باطلاف + +323 +00:38:58,190 --> 00:39:04,510 +المال يا سيد الشيخ أنا سرجت بسكالية جارنا و بعد ما + +324 +00:39:04,510 --> 00:39:11,800 +شوّطت عليه وكذا تركتهتركته مثلا .. مثلا هذا يلزمه + +325 +00:39:11,800 --> 00:39:18,720 +.. إيش؟ يلزمه ضمانه .. يلزمه ضماء .. ضمانه فهل يصح + +326 +00:39:18,720 --> 00:39:25,280 +هذا الإقرار؟ لا يصح .. لأنه تصرف مالي سبحانك اللهم + +327 +00:39:25,280 --> 00:39:30,380 +وبحمدك أشهد أن لا إله إلا أنت أستغفرك وأتوب إليك + diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/V0wc7lBuTFw_postprocess.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/V0wc7lBuTFw_postprocess.srt new file mode 100644 index 0000000000000000000000000000000000000000..4d6e12079bf5050e98889312464655e1bb135cdf --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/V0wc7lBuTFw_postprocess.srt @@ -0,0 +1,1420 @@ +1 +00:00:20,910 --> 00:00:25,890 +إن الحمد لله نحمده و نستعينه و نستغفره و نعوذ + +2 +00:00:25,890 --> 00:00:31,370 +بالله من شرور أنفسنا و سيئات أعمالنا من يهدي الله + +3 +00:00:31,370 --> 00:00:37,490 +فلا مضد له و من يضلل فلا هادي له و أشهد أن لا إله + +4 +00:00:37,490 --> 00:00:43,650 +إلا الله وحده لا شريك له و أشهد أن محمدا عبده و + +5 +00:00:43,650 --> 00:00:50,820 +رسوله و بعدهبعد الحديث عن الشركة من جهة معناها + +6 +00:00:50,820 --> 00:00:59,440 +ودليل مشروعيتها نتحدث عن أنواعها قال الإمام النووي + +7 +00:00:59,440 --> 00:01:07,000 +رحمه الله تعالى في منهاجه هي أنواع أي الشركة أنواع + +8 +00:01:07,000 --> 00:01:18,810 +ثم راحيبين أول أنواعها بحسب خطته أو بحسب منهاجه في + +9 +00:01:18,810 --> 00:01:27,970 +كتابه القيم فقال شركة الأبدان شركة الأبدان هي أول + +10 +00:01:27,970 --> 00:01:33,950 +أنواع الشركة التي بدأ هذا الإمام الهمام الحديث + +11 +00:01:33,950 --> 00:01:42,950 +عنها الأبدان جمع بدنوهو المعهود في أذهان كنة صمت + +12 +00:01:42,950 --> 00:01:52,350 +شركة الأبدان بهذا الاسم لأنها قائمة على الجهد + +13 +00:01:52,350 --> 00:02:01,210 +المبذول من الأبدان بين الشركاء وعندما + +14 +00:02:02,090 --> 00:02:08,950 +يسمع الإنسان شركة الأبدان يتبادر إلى ذهنه أنها + +15 +00:02:08,950 --> 00:02:15,990 +مقصورة على الجهد البدني، لا على المال وهذا هو + +16 +00:02:15,990 --> 00:02:22,990 +الفهم الصحيح شركة الأبدان قائمة على الجهد البدني + +17 +00:02:22,990 --> 00:02:26,430 +من + +18 +00:02:26,430 --> 00:02:30,550 +قبل الشركاء من غير أن يكون بينهما مال + +19 +00:02:34,130 --> 00:02:41,290 +وذكر لنا مثالا فقال كشركة الحمالين والحملون جمع + +20 +00:02:41,290 --> 00:02:50,130 +حمال وهم صنف من الناس يعملون + +21 +00:02:50,130 --> 00:03:00,030 +بحمل الناس وحمل متاعهم إما على ظهور أنفسهم أو + +22 +00:03:00,030 --> 00:03:08,960 +بأيديهموإما على مراكبهم على مطاياهم من السيارات أو + +23 +00:03:08,960 --> 00:03:16,420 +الدواب كالبغالي والحمير أو العربات وما شابه ذلك + +24 +00:03:16,420 --> 00:03:25,900 +فإنهميقدمون هذا الجهد لمن يحتاجه في مقابل مال في + +25 +00:03:25,900 --> 00:03:34,260 +مقابل مال فشركة الحمالين تؤذن بأن يتفق أثنان من + +26 +00:03:34,260 --> 00:03:41,380 +أصحاب هذه المهنة على أن يعمل كل واحد يعمل في + +27 +00:03:41,380 --> 00:03:50,710 +المهنة نفسها لكن في ميدانهمدة يوم أو يومين أو أكثر + +28 +00:03:50,710 --> 00:04:03,890 +من ذلك ثم يكون الكسب بينهما يكون الكسب من جراء ما + +29 +00:04:03,890 --> 00:04:10,770 +يحملون بينهما عندما + +30 +00:04:10,770 --> 00:04:18,980 +ذكر الإمام شركة الحمالينذكرها على سبيل المثال لا + +31 +00:04:18,980 --> 00:04:26,580 +على سبيل الحصر فشركة الأبدان أوسع من أن تنحصر في + +32 +00:04:26,580 --> 00:04:33,000 +شركة الحمالين لكن الإمام رحمه الله تعالى ذكر + +33 +00:04:33,000 --> 00:04:41,080 +الحمالين مثالا ولذلك يمكن مثلا لإثنين أو ثلاثة من + +34 +00:04:41,080 --> 00:04:43,940 +الصيادين أن يشتركوا + +35 +00:04:46,420 --> 00:04:58,380 +فكل واحد يصيد ثم ما يصاد مدة يوم يكون شركة بينهم + +36 +00:04:58,380 --> 00:05:09,880 +كذلكيمكن أن يشترك ثلاثة أو أربعة أو أكثر من ذلك في + +37 +00:05:09,880 --> 00:05:17,380 +الاحتشاش .. الاحتشاش من أرض المواديعني مثلا أرض + +38 +00:05:17,380 --> 00:05:24,560 +مملوكة للدولة وليست ممنوحة لأحد من رعاياها لإيه؟ + +39 +00:05:24,560 --> 00:05:31,800 +ليستثمرها ولينتفع منها، لا إنما هي أرض مهملةفالله + +40 +00:05:31,800 --> 00:05:37,100 +جل وعلا ينزل عليها الغيث فتنبت الكلأ فالكلأ هذا + +41 +00:05:37,100 --> 00:05:44,060 +يعني متروك إن لم يحتش فإنه يجف ثم تذروه الرياح + +42 +00:05:44,060 --> 00:05:49,780 +فثلاثة اثنان مثلا او ثلاثة او اربعة المهم اتفقوا + +43 +00:05:49,780 --> 00:05:55,940 +على ان يأتوا الأرض الموات ويحتشوا ثم يبيعوا هذا + +44 +00:05:55,940 --> 00:06:02,820 +الحشيشو يجعلون ما بينهم أو يجعلون ثمن هذا الحشيش + +45 +00:06:02,820 --> 00:06:08,380 +بينهم شركة و + +46 +00:06:08,380 --> 00:06:16,980 +كذلك الاحتطاب بعدها قال وسائر المحترفة يعني ومن + +47 +00:06:16,980 --> 00:06:27,220 +جملة شركة الأبدان المحترفة المحترفةجامعه محترف وهو + +48 +00:06:27,220 --> 00:06:33,740 +صاحب الصناعة صاحب المهنة صاحب الحرفة كالنجار مثلا + +49 +00:06:33,740 --> 00:06:40,580 +أو الحداد أو الخياط أو القصار القصار هنا ليس + +50 +00:06:40,580 --> 00:06:47,580 +المعنى المشتهر عندنا هو الذي يقصر جدران البيوت أو + +51 +00:06:47,580 --> 00:06:54,650 +كذا القصار هو الصباغ الذي يصبغ الثيابفهؤلاء أصحاب + +52 +00:06:54,650 --> 00:07:04,990 +مهنة بيقول وسائر المحترفة أن يشترك إثنان من أصحاب + +53 +00:07:04,990 --> 00:07:12,830 +الحرفة على أن يعمل كل واحد منهم بحرفته ثم يكون + +54 +00:07:12,830 --> 00:07:21,760 +الكسب بينهما ثم يكون الكسب بينهما لكنفي هذه + +55 +00:07:21,760 --> 00:07:28,060 +الجزئية زيادة بيان يقول صاحبنا رحمه الله ليكون + +56 +00:07:28,060 --> 00:07:36,340 +بينهما كسبهما متساويًا أو متفاوتًا ليكون بينهما + +57 +00:07:36,340 --> 00:07:45,140 +كسبهما متساويًا أو متفاوتًا إذا هذا + +58 +00:07:45,140 --> 00:07:47,520 +الكلام يدعون إلى المفصل + +59 +00:07:50,520 --> 00:07:58,440 +فمثلا يتفق اثنان من اصحاب الحرف ان يعمل كل واحد + +60 +00:07:58,440 --> 00:08:06,860 +منهم بحرفته كأن يتفق اثنان + +61 +00:08:06,860 --> 00:08:17,950 +من الخياطين بان يعملكل واحد منهم في ميدانه أو + +62 +00:08:17,950 --> 00:08:29,680 +موقعه مدة يوم أو مدة شهرثم يكون الكسب بينه وبين + +63 +00:08:29,680 --> 00:08:38,760 +شريكه بحسب ما يتفقان بحسب ما يتفقان إما مناصفة + +64 +00:08:38,760 --> 00:08:46,400 +وإما مثالفة يعني إما على التساوي والسواء وإما على + +65 +00:08:46,400 --> 00:08:54,170 +التفاوت كأن يكون أحدهمايأخذ ثلثا والآخر يأخذ ثلثين + +66 +00:08:54,170 --> 00:09:04,910 +ثم بعدها قال مع اتفاق الصنعة او اختلافها اذا اضاف + +67 +00:09:04,910 --> 00:09:11,530 +لنا معطن جديدا ان شركة الأبدان ليست بالضرورة ان + +68 +00:09:11,530 --> 00:09:18,530 +تنحصر ان تنحصر الشركة في رجلين او ثلاثة + +69 +00:09:21,310 --> 00:09:28,670 +متخصصين بمهنة واحدة أن يكون ثلاثتهم من الخياطين أو + +70 +00:09:28,670 --> 00:09:35,270 +أن يكون ثلاثتهم من الحدادين أو من النجارين، لا بل + +71 +00:09:35,270 --> 00:09:43,030 +شركة الأبدان من صورها أن يشترك أصحاب مهن مختلفة + +72 +00:09:44,280 --> 00:09:49,800 +إثنان فصاعدا يعني إثنان أو ثلاثة أو أربعة كأن يكون + +73 +00:09:49,800 --> 00:09:58,800 +أحدهم خياطا والآخر نجارا والثالث حداداوالرابع + +74 +00:09:58,800 --> 00:10:07,640 +صباغا ويعمل كل واحد من هؤلاء في حرفته يوما مثلا او + +75 +00:10:07,640 --> 00:10:15,120 +اكثر من ذلك ليكون الكسب شركة بينهم بحسب ما يتفقون + +76 +00:10:17,990 --> 00:10:22,890 +أن إما أن يكون .. أن يكون .. أن تكون حظوظهم من + +77 +00:10:22,890 --> 00:10:28,890 +الأرباح أو من الكسب متساوية أو أن تكون حظوظهم من + +78 +00:10:28,890 --> 00:10:35,230 +الكسب متفاوتة ومع + +79 +00:10:35,230 --> 00:10:45,210 +ذلك وحتى تتم الفائدة نقول بأن العلماء ذكروا لشركة + +80 +00:10:45,210 --> 00:10:52,050 +الأبدان ثلاث صورالصورة الأولى إذا اشترك أثنان أو + +81 +00:10:52,050 --> 00:10:59,950 +أكثر فيما يكتسبونه بأيديهم كالصناعي من الخياطين أو + +82 +00:10:59,950 --> 00:11:06,570 +النجارين أو الحدادين على أن يعملوا في صناعتهم فما + +83 +00:11:06,570 --> 00:11:12,390 +رزق الله تعالى فهو بينهم هذه الصورة الأولى واضحة + +84 +00:11:12,390 --> 00:11:17,430 +أم يحتاج أمرها أن أزيدها بيانا؟ واضحة؟ + +85 +00:11:20,030 --> 00:11:24,970 +حاضر اذا الصورة + +86 +00:11:24,970 --> 00:11:31,750 +الأولى ثلاثة من الخياطين او ثلاثة من الحدادين + +87 +00:11:31,750 --> 00:11:40,170 +يجتمعون ويعزمون على الشركة يعمل كل واحد بمفرده مدة + +88 +00:11:40,170 --> 00:11:48,560 +يوم مثلا او يومين او يومينفما يكسبه كل واحد يضمه + +89 +00:11:48,560 --> 00:11:57,660 +إلى كسب الآخر ويكون مجموع ما يكتسبونه بينهم بحسب + +90 +00:11:57,660 --> 00:12:04,180 +ما يتفقون إما بالسوية وإما على التفاوت الذي اتفقوا + +91 +00:12:04,180 --> 00:12:10,940 +عليه واضح الصورة الثانية إذا شترك اثنان أو ثلاثة + +92 +00:12:11,820 --> 00:12:16,960 +الصورة الثانية إذا اشترك اثنان أو ثلاثة فيما + +93 +00:12:16,960 --> 00:12:23,780 +يكتسبونه من المباح فيما يكتسبونه من الفعل المباح + +94 +00:12:23,780 --> 00:12:31,740 +كالحطب والحشيش والثمار يعني كليحت شاش وهذا أدق + +95 +00:12:31,740 --> 00:12:38,840 +كليحت شاش وليحت طاب وجني الثمار المأخوذة من الجبال + +96 +00:12:38,840 --> 00:12:47,670 +غيرالمملوكة لأحد من الناس يعني ليست ثمارة بستان + +97 +00:12:47,670 --> 00:12:55,070 +فلان أو علان لا هناك مثلا بعض يعني الأشجار تنبت + +98 +00:12:55,070 --> 00:13:04,370 +تنبت يرعاها الله جل وعلا دون أن يتعهدها شخص بعينه + +99 +00:13:04,370 --> 00:13:11,220 +وهي في بلاد الله الواسعة من أرض المواتمن أرض + +100 +00:13:11,220 --> 00:13:19,640 +المواد وهذا ليس غريبًا يعني أحيانًا نحن في قطاعنا + +101 +00:13:19,640 --> 00:13:27,660 +الصغير ليس هناك أرض مواد لكن مثال تقريبي أحيانًا + +102 +00:13:27,660 --> 00:13:31,540 +مثلًا في المقابر + +103 +00:13:33,350 --> 00:13:40,910 +مثلا بعض أهل الإحسان يزرعوا أشجار مثمرة كأشجار + +104 +00:13:40,910 --> 00:13:47,570 +الزيتون مثلا والآن الموسم موسم الزيتون فمثلا إثنان + +105 +00:13:47,570 --> 00:13:54,630 +من الفقراء اتفقوا فيما بينهم أن يأتييعني إلى شجرتي + +106 +00:13:54,630 --> 00:14:03,570 +زيتون فيجنياني ثمرها و يبيعانيه ليقتسماء ثمنه أو + +107 +00:14:03,570 --> 00:14:12,130 +ليقتسماء كسبهما بحسب ما يتفقاني إما بالسوية و إما + +108 +00:14:12,130 --> 00:14:18,430 +على التفاوت لواحد مثلا ثلثان + +109 +00:14:18,430 --> 00:14:19,810 +و للآخر ثلث + +110 +00:14:23,370 --> 00:14:28,210 +فهذه الصورة الشركة + +111 +00:14:29,350 --> 00:14:38,930 +قامت على فعل مباحن على فعل مباحن بإيه يعني في أرض + +112 +00:14:38,930 --> 00:14:43,610 +المواد كليحت طابي وليحت شاشة وجني الثمر كما ذكر + +113 +00:14:43,610 --> 00:14:51,270 +صاحبنا أو كما ذكر العلماء من إيه من الأشجار التي + +114 +00:14:51,270 --> 00:14:56,820 +هي على الجبال أو في أرض الموادالصورة الثالثة إذا + +115 +00:14:56,820 --> 00:15:02,900 +اشترك أثنان أو أكثر وكانوا على حرفة مختلفة كأن + +116 +00:15:02,900 --> 00:15:09,180 +يكون أحدهم خياطا والثاني نجارا والثالث حدادا وما + +117 +00:15:09,180 --> 00:15:19,030 +يرزقونه يجعلونه بينهم بعد هذا البياننريد أن نتعرف + +118 +00:15:19,030 --> 00:15:25,050 +على حكم شركة الأبدان في ظن أن الشركة باتت واضحة + +119 +00:15:25,050 --> 00:15:32,850 +شركة الأبدان هي شركة الأموال، هل هذا صحيح؟ خطأ، + +120 +00:15:32,850 --> 00:15:40,730 +إذا ما هو الصحيح؟ شركة الأبدان قائمة على أيه؟ على + +121 +00:15:40,730 --> 00:15:48,850 +العمل المبذول من الأبدان، من الأشخاص، واضح؟على أن + +122 +00:15:48,850 --> 00:15:53,990 +يكون الكسب المدرك + +123 +00:15:53,990 --> 00:16:01,790 +والمجتنى من هذه الأعمال بينهم بحسب ما يتفقون سواء + +124 +00:16:01,790 --> 00:16:10,870 +اتفقت أعمال الشركاء أو اختلفت وسواء اتفقوا على + +125 +00:16:10,870 --> 00:16:19,570 +مناصفة الرئيس الكسبى أو اتفقوا على التفاوتما هو + +126 +00:16:19,570 --> 00:16:26,030 +حكم هذه الشركة يا ترى عند الشافعية رحمهم الله ورحم + +127 +00:16:26,030 --> 00:16:33,010 +الله علمائنا أجمعين ما هو حكم هذه الشركة الإمام + +128 +00:16:33,010 --> 00:16:41,450 +النووي رحمه الله تعالىأفسح بأنها شركة باطلة لكنه + +129 +00:16:41,450 --> 00:16:48,930 +لم يعجل لنا ذكرة الحكم حتى ذكر شركة المفاوضة ثم + +130 +00:16:48,930 --> 00:16:57,070 +شركة الوجوه وبعد أن ذكر الثلاثة الأنواع قال وكلها + +131 +00:16:57,070 --> 00:17:03,680 +باطلة لكن يحصن بنا بعد أن نذكر كلنوع من أنواع + +132 +00:17:03,680 --> 00:17:10,680 +الشركة أن نبيّن حكمه وأن نؤيده بالدليل الذي + +133 +00:17:10,680 --> 00:17:12,900 +اعتمدوا في بطلانه + +134 +00:17:15,900 --> 00:17:23,460 +يعدون شركة الأبدان شركة باطلة شركة باطلة لا يجوز + +135 +00:17:23,460 --> 00:17:32,340 +للناس أن يصيروا إليها ولا أن يتخذوها سببا من أسباب + +136 +00:17:32,340 --> 00:17:39,580 +الرزق واضح الأمر ما هو دليل بطلانها + +137 +00:17:42,400 --> 00:17:50,820 +ذاكر الشافعية جملة من الأدلة منها أن شركة الأبدان + +138 +00:17:50,820 --> 00:17:56,840 +التي بيناها مبنية + +139 +00:17:56,840 --> 00:18:07,500 +على الغرر والغرر هو الخديعة والغبن الغرر الخديعة + +140 +00:18:07,500 --> 00:18:08,260 +والغبن + +141 +00:18:11,250 --> 00:18:19,290 +وذلك لأن الشركاء + +142 +00:18:19,290 --> 00:18:22,990 +في + +143 +00:18:22,990 --> 00:18:27,790 +المعظم الغالب لا + +144 +00:18:27,790 --> 00:18:32,770 +يتحققوا منهم + +145 +00:18:32,770 --> 00:18:36,050 +جهد + +146 +00:18:36,050 --> 00:18:38,170 +متساوين + +147 +00:18:41,150 --> 00:18:49,530 +كيف؟ فهذه الشركة مظنة أن يعمل أحد الشركاء وأن يقعد + +148 +00:18:49,530 --> 00:18:58,510 +أحدهم إما قاصدا القعود بذئابة أو أن يقعد لإيه؟ + +149 +00:18:58,510 --> 00:19:07,010 +لعذر مانع إما لمرضوإما لانشغال بأهل أو منعه مثلا + +150 +00:19:07,010 --> 00:19:13,930 +خوف من سبع أو عدو أو ما شابه ذلك فإيه؟ فعند إذن + +151 +00:19:13,930 --> 00:19:19,590 +يعمل أحد الشركاء ولا يعمل الآخر ثم بعد ذلك هذا + +152 +00:19:19,590 --> 00:19:29,320 +الذي عمل يأتي بكسبه وإيه؟ ويشارك فيه أخاهويمكن أن + +153 +00:19:29,320 --> 00:19:39,440 +ينشأ الغرر من صورة أخرى و هي أن يعمل مثلا محمد و + +154 +00:19:39,440 --> 00:19:44,060 +أن يعمل أحمد فيكون + +155 +00:19:44,060 --> 00:19:47,960 +عمل محمد + +156 +00:19:47,960 --> 00:19:56,220 +أقل أو أكثر من عمل أحمد وبالتالي يكون الذي عمل + +157 +00:19:56,220 --> 00:20:06,630 +أكثرقد جاء بكسب أوفر وأكثر ومع ذلك فإنهم يقتسمون + +158 +00:20:06,630 --> 00:20:14,030 +هذا بالسوية أو على تفاوت فربما يأخذوا الذي بذل أقل + +159 +00:20:14,030 --> 00:20:21,930 +أكثر من الذي لقوة شخصيته لضرابة وفصاحة لسانه إلى + +160 +00:20:21,930 --> 00:20:22,870 +غير ذلك + +161 +00:20:25,870 --> 00:20:31,870 +والسبب الثاني لأنها شركة عريت عن مشترك في الحال + +162 +00:20:31,870 --> 00:20:39,390 +فوجب أن تكون باطلة قياسا على أصل متفق على بطلانه + +163 +00:20:39,390 --> 00:20:50,170 +وهو ما إذا اشترك فيما يستوهبانه هذا يحتاج إلى بيان + +164 +00:20:50,170 --> 00:20:53,170 +بيانه + +165 +00:20:54,300 --> 00:21:00,400 +أن هذه الشركة عندما + +166 +00:21:00,400 --> 00:21:06,680 +أبرم الشريكان العقدة + +167 +00:21:08,210 --> 00:21:17,270 +أبرماه لا على شيء وإنما على اتفاق مستقبل ربما + +168 +00:21:17,270 --> 00:21:24,890 +يشرعان فيه من الغد أو بعد الغد أو ربما يتفقان على + +169 +00:21:24,890 --> 00:21:30,980 +يوم أبعديعني بعد خمسة أيام، بعد ستة أيام سنزاول + +170 +00:21:30,980 --> 00:21:38,560 +حرفتنا معا يوما كاملا أو يومين وما نكسبه يكون + +171 +00:21:38,560 --> 00:21:46,080 +بيننا بالسوية إذا الشركة حال العقد كانت إيه؟ كان + +172 +00:21:46,080 --> 00:21:52,960 +محلها وموضوعها معدومة ثم أريد أن أقول + +173 +00:21:56,010 --> 00:22:03,430 +الشركة إذا أردنا أن نلحقها بأبواب الفقه هل نلحقها + +174 +00:22:03,430 --> 00:22:11,090 +بالعبادات؟ أجيبني هل نلحقها بالعبادات؟ لا والإجابة + +175 +00:22:11,090 --> 00:22:17,490 +صحيحة هل نلحقها بالأنكحة + +176 +00:22:17,490 --> 00:22:24,950 +وما يتبعها؟ يعني بكتاب النكاح والطلاقهل نلحقها + +177 +00:22:24,950 --> 00:22:31,630 +بالعقوبات؟ القصاص والحدود والتعذيرات؟ هل نلحقها + +178 +00:22:31,630 --> 00:22:38,770 +بالأقضية ووسائل الإثبات؟ إذا بما نلحقها أو بأي + +179 +00:22:38,770 --> 00:22:46,390 +أبواب الفقه نلحقها؟بالمعاملات الشركة هذه لصيقة + +180 +00:22:46,390 --> 00:22:54,230 +بالبيع والشراء أليس كذلك؟ وذلك أن ما يكسبانه أو ما + +181 +00:22:54,230 --> 00:23:01,670 +يصنعانه سيعرضانه إلى من يشتريه ثم يستحيلانه إلى + +182 +00:23:01,670 --> 00:23:12,440 +مال نقد إلى أثمان ليقتسموها أليس كذلك؟إذن هي في + +183 +00:23:12,440 --> 00:23:20,940 +الأولى والآخرى تتبع عقد البيع تتبع عقد البيع سؤالي + +184 +00:23:20,940 --> 00:23:26,380 +لكن من خلال الدراسة السابقة للمساقات الفقهية هل + +185 +00:23:26,380 --> 00:23:33,900 +يجوز للإنسان أن يبيع متاعا غائبا؟وما هو الدليل؟ + +186 +00:23:33,900 --> 00:23:38,080 +الدليل قوله أن نبي الكريم صلى الله عليه وسلم لا + +187 +00:23:38,080 --> 00:23:44,380 +تبع ما ليس عندك ولم يرخص إلا في السلم والسلم له + +188 +00:23:44,380 --> 00:23:55,160 +شروط شديدة جدا لتنفي الجهالة حتىيحافظ على أخواني + +189 +00:23:55,160 --> 00:24:01,060 +المتعاقدين وعلى العلاقة الاجتماعية أن تبقى حميمة + +190 +00:24:01,060 --> 00:24:07,160 +بينهم واضح الكلام؟ والسلم على خلاف الأصل الأصل أن + +191 +00:24:07,160 --> 00:24:16,720 +كل غائب لا يجوز بيعه ولا تجوز إجارته أيضًا إذا هذه + +192 +00:24:16,720 --> 00:24:23,590 +الشركة مدمت أنها ملحقة بإيهبالبياعات وهي ايه؟ وهي + +193 +00:24:23,590 --> 00:24:33,410 +من صور او من جملة احكام البيع والبيع لا يصح على + +194 +00:24:33,410 --> 00:24:40,590 +معدوم او غائب فالشركة ايضا لا تصح على معدوم او + +195 +00:24:40,590 --> 00:24:47,600 +غائبالدليل الثالث و لأنها شركة في منافع أعيان + +196 +00:24:47,600 --> 00:24:55,840 +متميزة فوجب أن تكون باطلة و لأنها شركة في منافع + +197 +00:24:55,840 --> 00:25:02,860 +أعيان متميزة فوجب أن تكون باطلة في لقائنا السابق + +198 +00:25:02,860 --> 00:25:09,490 +ذكرت أن الشركة ينبغي أن تكون في مال مشاعيعني فيه + +199 +00:25:09,490 --> 00:25:17,310 +مال ينضم تنضم أجزاء الشركاء وينضم مال الشركاء إلى + +200 +00:25:17,310 --> 00:25:25,590 +بعضه على سبيل الشيوع بحيث أن كل واحد من الشركاء لا + +201 +00:25:25,590 --> 00:25:33,970 +يعرف عين متاعه أو عين يعني شيئه الذي يملك واضح + +202 +00:25:33,970 --> 00:25:39,070 +الأمر؟اسمعنا هذا الدليل مرة أخرى بيقول و لأنها + +203 +00:25:39,070 --> 00:25:47,190 +شركة في منافع أعيان متميزة فوجب أن تكون باطلة فوجب + +204 +00:25:47,190 --> 00:25:53,510 +أن تكون باطلة أيش معنى هذا الكلام طيب + +205 +00:25:53,510 --> 00:25:56,690 +معلش أنا أبينه الآن + +206 +00:25:58,780 --> 00:26:03,340 +لما ذكرنا في اللقاء السابق بأن الشركة لا تصح إلا + +207 +00:26:03,340 --> 00:26:14,460 +في الشيوع في الشيوع هذه الشركة لا شيوع فيها وإنما + +208 +00:26:14,460 --> 00:26:25,830 +هي قائمة على التميز تميزي ما يتبع الشركاءأليس + +209 +00:26:25,830 --> 00:26:37,310 +كذلك؟ أحمد عندما ارتحل ليخيط عرف عرف كم خطأ أليس + +210 +00:26:37,310 --> 00:26:47,440 +كذلك؟ و قطعا عرف ما يكسب و كذلك محمود لما ذهبيخيط + +211 +00:26:47,440 --> 00:26:55,040 +أيضًا أو يحدد أو ينجر فهو قد عرف ما الذي أنجزه أو + +212 +00:26:55,040 --> 00:26:59,760 +حققه في يومه أو في المدة التي اتفق عليها، أليس + +213 +00:26:59,760 --> 00:27:05,800 +كذلك؟ أليس هذا من قبيل أيه؟ من قبيل التميز، لا من + +214 +00:27:05,800 --> 00:27:12,240 +قبيل الشيوع، واضح الكلام؟بخلاف ما لو كان ايه + +215 +00:27:12,240 --> 00:27:20,190 +اجتمعاه اجتمعاه معا في خياطة ثوبمثلا او في صنع باب + +216 +00:27:20,190 --> 00:27:25,590 +من الحديد او من النجارة من الخشب اه فهذا ايه فهذا + +217 +00:27:25,590 --> 00:27:33,350 +يعني يصنع جزء و هذا و ثم هذا يغري و الآخر يعني + +218 +00:27:33,350 --> 00:27:42,510 +مثلا يضم الأجزاء الثالث مثلا يضرب ال ايه الدصر وهي + +219 +00:27:42,510 --> 00:27:49,090 +المسامير او البراغي وما شابه ذلك فهذايعني جهد على + +220 +00:27:49,090 --> 00:27:56,670 +إيه على يعني متداخل مندمج غير متميز واضح لكنها + +221 +00:27:56,670 --> 00:28:02,910 +ليست كذلك هي إيه هي أن كل واحد يعمل في ميدانه ثم + +222 +00:28:02,910 --> 00:28:09,290 +ما إيه ثم الكسب يضم إلى بعضه وإيه ويختسمونه واضح + +223 +00:28:09,290 --> 00:28:16,740 +الكلام إذاالشيوع غير متحقق في الشركة وهو إيه؟ وهو + +224 +00:28:16,740 --> 00:28:22,760 +شرط صحة لها فلما غاب الشيوع وكان التميز انتفى شرط + +225 +00:28:22,760 --> 00:28:28,820 +الصحة الآن الصلاة من غير وضوء تصحوا؟ لا تصحوا لأن + +226 +00:28:28,820 --> 00:28:35,060 +الوضوء شرط صحة لها والشركة من غير شيوع لا تصحوا + +227 +00:28:35,060 --> 00:28:49,850 +كذلك لأن الشيوع شرط صحة فيهايكفي هذا حتى نتأخر + +228 +00:28:49,850 --> 00:28:54,830 +في المادة فروعها كثيرة نرتحل إلى نوع ثاني من أنواع + +229 +00:28:54,830 --> 00:29:00,130 +الشركة وهي شركة المفاوضة شركة المفاوضة + +230 +00:29:02,260 --> 00:29:08,440 +شركة المفاوظة وليس شركة المفاوظة إذا هي بفتح ال + +231 +00:29:08,440 --> 00:29:17,100 +wow لا بكسرها وسميت مفاوظة من التفاوض في الحديث أي + +232 +00:29:17,100 --> 00:29:25,460 +الشروع فيه وقيل وقيل سميت بالمفاوظة + +233 +00:29:25,460 --> 00:29:34,440 +لأن كل واحد من الشريكينفوض أمره إلى صاحبه فوض أمره + +234 +00:29:34,440 --> 00:29:42,680 +إلى صاحبه وقيل إنها مأخوذة من الفوضى لكن الفوضى + +235 +00:29:42,680 --> 00:29:49,550 +هنا مش الشوشرة والمظاهرات والثورات لا الفوضى هنااه + +236 +00:29:49,550 --> 00:29:54,970 +يحكمها المعنى اللغوي وهو المساواة الفوضى في + +237 +00:29:54,970 --> 00:30:01,930 +العربية تعني المساواة إذا هي مأخوذة من الفوضى التي + +238 +00:30:01,930 --> 00:30:07,850 +بمعنى المساواة لاعتبار المساواة في رأس المال + +239 +00:30:07,850 --> 00:30:15,550 +والربح والتصرف وغير ذلك وقيل هي مشتقة من الانتشار + +240 +00:30:15,550 --> 00:30:23,600 +يقال فاض الماء إذا إيشإذا انتشر واستفاد الخبر إذا + +241 +00:30:23,600 --> 00:30:30,560 +انتشر وشاع فلما كان هذا العقد مبنيا على الانتشار + +242 +00:30:30,560 --> 00:30:40,660 +والظهور في جميع التصرفات سميت شركته ماذا؟ سميت + +243 +00:30:40,660 --> 00:30:47,240 +شركته مفاوظة وموضوعها + +244 +00:30:48,300 --> 00:30:55,180 +وموضوعها الأموال والأبدان وموضوعها الأموال + +245 +00:30:55,180 --> 00:31:04,380 +والأبدان معاً يعني الشركاء .. الشركاء يشتركون على + +246 +00:31:04,380 --> 00:31:14,020 +جهد بدنيوعلى قدر مالي أو أحسن نقول على قدر مالي + +247 +00:31:14,020 --> 00:31:22,380 +وجهد بدني في توظيفه واضح الكلام؟ إذا مرة أخرى محل + +248 +00:31:22,380 --> 00:31:32,150 +هذه الشركة ماذا؟المال وجهد البدن يتفقوا + +249 +00:31:32,150 --> 00:31:35,950 +عناصرها + +250 +00:31:35,950 --> 00:31:44,850 +أفرادها الشريكان أو الثلاثة على قدر مالي يبذله كل + +251 +00:31:44,850 --> 00:31:56,450 +واحد منهم متساوين على قدر مالي متساوينثم يتفقون أو + +252 +00:31:56,450 --> 00:32:01,670 +يتفقان على الاتجار + +253 +00:32:01,670 --> 00:32:12,230 +بهذا المال أو على الجهد البدني بالمهنة والحرفةمهنة + +254 +00:32:12,230 --> 00:32:17,630 +ومهنة لغتان صحيحة بالمناسبة قال الإمام رحمه الله + +255 +00:32:17,630 --> 00:32:25,690 +ليكون بينهما كسبهما أي الذي هو ثمرة جهدهما + +256 +00:32:25,690 --> 00:32:34,150 +وأموالهما الذي هو ثمرة جهدهما وأموالهما وعليهما + +257 +00:32:34,150 --> 00:32:39,070 +هذا كلام الماتن الإمام النووي وعليهما ما يعرض من + +258 +00:32:39,070 --> 00:32:48,380 +غرموهذا العجيب وعليهما ما يعرض من غرم سواء كان + +259 +00:32:48,380 --> 00:32:56,460 +الغرم بسبب غصب لمالهما أو غصب لبعضه أو بسبب إتلاف + +260 +00:32:56,460 --> 00:33:05,180 +لمالهما أو إتلاف لبعضه أو بسبب بيع فاسد ورثهما + +261 +00:33:05,180 --> 00:33:05,960 +خسارة + +262 +00:33:09,700 --> 00:33:14,380 +الآن بعد هذا البيانة أنا عارف الأياء الكل ينتظروا + +263 +00:33:14,380 --> 00:33:20,900 +أن يسمع صورة هذه الشركة لأن إيش قصة الغرم هذه؟ إيش + +264 +00:33:20,900 --> 00:33:25,680 +قصة الغرم؟ طبعا معنى الكلام الذي ذكرته إنه كمان + +265 +00:33:25,680 --> 00:33:31,940 +إضافة إلى الاتفاق على قدر مالي وجهد بدني + +266 +00:33:35,630 --> 00:33:44,610 +ينضم إلى هذا الاتفاق اتفاق عجيب وهو ان كل واحد من + +267 +00:33:44,610 --> 00:33:53,000 +الشركاءيرزقه الله بسبيل خارج عن الشركة كالهبة أو + +268 +00:33:53,000 --> 00:34:03,360 +الوصية أو الوقف أو الميراث وضمه إلى كسب الشركة ثم + +269 +00:34:03,360 --> 00:34:12,710 +أيضا كل ما يعرضكل ما يعرض من الأضرار والنوائب لأي + +270 +00:34:12,710 --> 00:34:22,090 +واحد أو لإيه لكليهما أو لإيه لثلاثتهم من مثلا قيم + +271 +00:34:22,090 --> 00:34:29,470 +المتلفات من قروش الجروح والشجاج مثلا من ضمان + +272 +00:34:29,470 --> 00:34:37,330 +الأشياء إلى غير ذلكفإنه أيضًا يحمل على الشركة تضح + +273 +00:34:37,330 --> 00:34:44,770 +الأمر ومع ذلك أذكر لكن صورتها صورة + +274 +00:34:44,770 --> 00:34:51,050 +شركة المفاوضة على التفصيل أن يشترك اثنان أو أكثر + +275 +00:34:51,050 --> 00:34:58,790 +في الجهد والمال على أن يقتسموا ما نض من المالفهمنا + +276 +00:34:58,790 --> 00:35:06,110 +لغة الفقهاء نضّى في هذا السياق يعني ما استحيل من + +277 +00:35:06,110 --> 00:35:16,150 +بضاعة إلى نقد نضّى المال يعني إذا استحيل من طولات + +278 +00:35:16,150 --> 00:35:23,430 +أو حقائب أو أقلام أو مثلا أجهزة حاسوب أو ما شابه + +279 +00:35:23,430 --> 00:35:31,480 +ذلك إلىإلى النقدين الذهبي والفضة أو إلى ما يتبعهما + +280 +00:35:31,480 --> 00:35:38,060 +من إيه من الثمانيات يعني من العملات المعتمدة في + +281 +00:35:38,060 --> 00:35:47,040 +الأمصار في أمصار الدنيا يعني مسلمة أو غير مسلمةإذا + +282 +00:35:47,040 --> 00:35:50,920 +مرة أخرى أن يشترك أثنان أو أكثر في الجهد والمال + +283 +00:35:50,920 --> 00:35:54,560 +على أن يقتسموا منظم من المال أي ما استحيل عندهم + +284 +00:35:54,560 --> 00:36:01,840 +إلى نقد أو ما يلحق به من الأوراق النقدية ويتبع ذلك + +285 +00:36:01,840 --> 00:36:08,420 +ما يحصل لكل واحد منهم في ميراث أو هبة أو وصية وما + +286 +00:36:08,420 --> 00:36:14,950 +يجده من الركاز، إيش هو الركاز يا بنات؟الركاز هو + +287 +00:36:14,950 --> 00:36:20,590 +خبيء الأرض من المعادن أو من المحروقات، البترول + +288 +00:36:20,590 --> 00:36:24,070 +وكذا، + +289 +00:36:24,070 --> 00:36:31,470 +من ركاز أو لقطة، إيش هي اللقطة؟اللقطة يعني بلغة + +290 +00:36:31,470 --> 00:36:35,030 +الغزاز واللجية اللي بيلاجيها إيش اللي بيلاجيها + +291 +00:36:35,030 --> 00:36:42,310 +الإنسان في الطرقات أو يعني خارج بيته اللقطة هذه ما + +292 +00:36:42,310 --> 00:36:47,730 +يلتقطه الإنسان مما إيه مما يفقده الآخرون في + +293 +00:36:47,730 --> 00:36:53,470 +طرقاتهم أو مؤسساتهم كالجامعات أو ما شابه كمان هذه + +294 +00:36:53,470 --> 00:37:00,800 +اللقطة طبعا بالمناسبةالعالم هنا لا يقصد أنه لجاها + +295 +00:37:00,800 --> 00:37:06,020 +فراح حط على الشركة، لا، لابد للوقتة أن تخضع إلى + +296 +00:37:06,020 --> 00:37:13,940 +أحكامها، وهي إيه؟ وهي التعريف سنة، سنةفإذا لم + +297 +00:37:13,940 --> 00:37:21,520 +يهتدي إيه لها أحد أو إذا لم يهتدي إليها أحد جاز له + +298 +00:37:21,520 --> 00:37:23,840 +أن ينتفع إلا لقطة + +299 +00:37:27,560 --> 00:37:33,960 +الحرم إلا لقطة الحرم أحسنت يا بنتي وذلك لقوله صلى + +300 +00:37:33,960 --> 00:37:40,160 +الله عليه وسلم إن إبراهيم حرم مكة وإني حرمت + +301 +00:37:40,160 --> 00:37:45,960 +المدينة كما حرم إبراهيم مكة ثم قال في مكة فإنه لا + +302 +00:37:45,960 --> 00:37:51,660 +يُعضد أو لا يُنفّر صيدها ولا يُعضد شوكها ولا + +303 +00:37:51,660 --> 00:38:00,230 +يُختلى خلاهاولا ايه ولا تأخذ لقطتها إلا لمنشد يعني + +304 +00:38:00,230 --> 00:38:06,410 +إلا لمن ينشدها أبدا لا يجوز لأحد أن ينتفع منها حتى + +305 +00:38:06,410 --> 00:38:14,430 +وإن عرفها السنة والسنتين أو أكثر من ذلك الآن + +306 +00:38:14,430 --> 00:38:22,490 +بعد هذا البيان نريد أن نتحدث عنحكم شركة المفاوضة + +307 +00:38:22,490 --> 00:38:32,410 +برأيكون هل يمكن لشركة كهذه أن تكون جائزة؟ أريد + +308 +00:38:32,410 --> 00:38:39,190 +اللأ من جميعكون يعني بعد هذا البيان واضح واضح أن + +309 +00:38:39,190 --> 00:38:48,370 +هذه الشركة مبنية على غرر جسيم على غرر عظيم واضح + +310 +00:38:48,370 --> 00:38:59,390 +الكلام؟إذا حكم شركة المفاوضة البطلان + +311 +00:38:59,390 --> 00:39:08,810 +واستدل الشافعية على فسادها وبطلانها بأدلة منها + +312 +00:39:08,810 --> 00:39:15,470 +نهيه صلى الله عليه وسلم عن الغربولا غرر أعظم من + +313 +00:39:15,470 --> 00:39:22,870 +المفاوضة فيما يدخل كسبا او يخرج غرما لأنها شركة لا + +314 +00:39:22,870 --> 00:39:29,330 +تصح مع تفاضل المال فوجب ان لا تصح مع تساوي أصلهإذا + +315 +00:39:29,330 --> 00:39:35,450 +كان أحدهما مكاتبا أو ذميا ولأن كل شركة لا تصح بين + +316 +00:39:35,450 --> 00:39:42,810 +المسلم والذمى والحر والمكاتب، لا تزعجنكم هذه + +317 +00:39:42,810 --> 00:39:50,850 +الإطالةمن كلنا أن إيه أن تقتصرنا على أنها مبنية + +318 +00:39:50,850 --> 00:39:58,270 +على الغرر الآن مثلا ما ذنبه .. ما ذنبه يعني أو بأي + +319 +00:39:58,270 --> 00:40:04,490 +حق إذا أدرك الإنسان ميراثه من إيه من مورفه أن إيه + +320 +00:40:04,490 --> 00:40:10,700 +أن يقاسمه به رجل أجنبي؟ثم لم ي .. إيه؟ وإن .. وإن + +321 +00:40:10,700 --> 00:40:15,740 +حصل الاتفاق فليس كل شرط .. ليس كل شرط يعمل به + +322 +00:40:15,740 --> 00:40:23,220 +أيوة؟ ولذلك أذكر لكن حديثة بريرة رضي الله عنها + +323 +00:40:23,220 --> 00:40:33,240 +بريرة كانت أمن في حديث عائشة رضي الله عنها قالت أن + +324 +00:40:33,240 --> 00:40:41,170 +جاءتني بريرة جاءتني بريرة فقالتكنت كاتبت أهلي على + +325 +00:40:41,170 --> 00:40:51,860 +تسع أواق فأعينيني المكاتب جالت لأهلهايعني أنا أريد + +326 +00:40:51,860 --> 00:40:58,320 +أن يعني أتحرر أن أعتق و أنا خياطة فإيش رأيكم أنه + +327 +00:40:58,320 --> 00:41:06,040 +أنتوا نتفق احنا و إياكم أو أنا و أنتم على مبلغ إذا + +328 +00:41:06,040 --> 00:41:14,860 +جمعته لكم من خلال حرفة الخياطة مثلا أكون حرة + +329 +00:41:15,850 --> 00:41:23,310 +فوافقوها على ذلك واتفق اهلها معها على ان القدر + +330 +00:41:23,310 --> 00:41:27,290 +المبلغ 9 اواق من فضة + +331 +00:41:31,850 --> 00:41:37,770 +فاعينيني يا أم المؤمنين ساعديني حتى إيه تعجني ليها + +332 +00:41:37,770 --> 00:41:42,790 +الحرية فقالت رضي الله عنها قالت عائشة رضي الله + +333 +00:41:42,790 --> 00:41:49,890 +عنها إن شاء أهلكي إن شاء أهلكي أن أعدها لهم ويكون + +334 +00:41:49,890 --> 00:41:55,770 +ولاؤك لي فعلتوَيَكُونُ وَلَاءُكِ لِهِ فعلاً طبعا + +335 +00:41:55,770 --> 00:42:03,530 +أنتون لا تعرفن ما هو الولاء الولاء المراد به أن + +336 +00:42:03,530 --> 00:42:14,560 +هذههذه بعد عِتقها إذا اجتمع لديها مال حلال وليس + +337 +00:42:14,560 --> 00:42:21,560 +لها قرابة من الأحرار المسلمين فإن ميراثها يرتحل + +338 +00:42:21,560 --> 00:42:28,160 +إلى من اعتقتها من أنعمت عليها بالعِتق واضح الأمر + +339 +00:42:30,110 --> 00:42:36,830 +قالت عائشة أنا بأشتريكي و بأعتقك لكن بشرط أن أهلك + +340 +00:42:36,830 --> 00:42:42,390 +الأوائل يتنازلون عن الولاء و يكونوا ولائك ليه قالت + +341 +00:42:42,390 --> 00:42:48,450 +حتى أعرض عليهم هذا فعرضت عليهم فأبوا إلا أن يكون + +342 +00:42:48,450 --> 00:42:55,650 +لهم الولاءمارضيوش قالوا لأ تسع أواق لكن ولائك ضال + +343 +00:42:55,650 --> 00:43:02,270 +إلنا فانقلبت باريرة لتخبر أم المؤمنين عائشة فكانت + +344 +00:43:02,270 --> 00:43:10,250 +عند النبي صلى الله عليه وسلم فقالت أي باريرة كنت + +345 +00:43:10,250 --> 00:43:17,260 +ذكرت ذلك لأهلي فأبوا إلا أن يكون لهم الولاءفعلم + +346 +00:43:17,260 --> 00:43:25,580 +النبي بذلك فقال خذيها الخطاب لعائشة خذيها واشترطي + +347 +00:43:25,580 --> 00:43:32,240 +لهم الولاء خذيها واشترطي لهم الولاء فإنما الولاء + +348 +00:43:32,240 --> 00:43:39,760 +لمن أعتق ومين اللي أعتق؟فإيه؟ لما تمت الصفقة + +349 +00:43:39,760 --> 00:43:45,140 +واشترتها وباتت بريرة الآن في ملك أم المؤمنين عائشة + +350 +00:43:45,140 --> 00:43:49,420 +وباتت حرة النبي عليه الصلاة والسلام أتى المسجد + +351 +00:43:49,420 --> 00:43:55,700 +وصعد المينبرة وخطب فحمد الله وأثنى عليه وقال مابال + +352 +00:43:55,700 --> 00:44:03,670 +رجال مابال رجال يشترطون شروطا ليست في كتاب اللهفأي + +353 +00:44:03,670 --> 00:44:10,010 +ما شرط ليس + +354 +00:44:10,010 --> 00:44:20,210 +في كتاب الله فهو باطل كتاب الله أحق وشرط الله أوثق + +355 +00:44:20,210 --> 00:44:23,010 +وإنما الولاء لمن أعلم + diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/V0wc7lBuTFw_raw.json b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/V0wc7lBuTFw_raw.json new file mode 100644 index 0000000000000000000000000000000000000000..4a14cd255f7adbc2d3bfb4efe5a1ee13642d416c --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/V0wc7lBuTFw_raw.json @@ -0,0 +1 @@ +{"segments": [{"id": 1, "seek": 4487, "start": 20.91, "end": 44.87, "text": "إن الحمد لله نحمده و نستعينه و نستغفره و نعوذ بالله من شرور أنفسنا و سيئات أعمالنا من يهدي الله فلا مضد له و من يضلل فلا هادي له و أشهد أن لا إله إلا الله وحده لا شريك له و أشهد أن 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اثنان مثلا او ثلاثة او اربعة المهم اتفقوا على ان يأتوا الأرض الموات ويحتشوا ثم يبيعوا هذا الحشيش", "tokens": [5172, 6027, 43761, 10874, 1211, 4032, 3615, 15040, 7251, 1863, 11622, 1211, 25894, 11296, 6024, 118, 1829, 12984, 6156, 2655, 1863, 3555, 2655, 33251, 1211, 10721, 6156, 6027, 28820, 10721, 23758, 37495, 22653, 44650, 32887, 4117, 36145, 32767, 7251, 33753, 8592, 6156, 28814, 1863, 3224, 7251, 7435, 5172, 38637, 2304, 6055, 8848, 32887, 3224, 2423, 16572, 39319, 6156, 12984, 1211, 5718, 104, 3660, 1975, 12984, 1863, 7649, 50113, 15040, 1975, 2407, 38637, 1211, 5718, 104, 3660, 1975, 2407, 1975, 25513, 27884, 9673, 16095, 1975, 2655, 5172, 4587, 14407, 15844, 16472, 7251, 10721, 2655, 14407, 16247, 43042, 9673, 2407, 9307, 4032, 1829, 33753, 8592, 14407, 38637, 2304, 7251, 21292, 3615, 14407, 23758, 21542, 8592, 1829, 8592], "avg_logprob": -0.10391972348864736, "compression_ratio": 1.8877551020408163, "no_speech_prob": 5.960464477539063e-08, "words": [{"start": 331.3, "end": 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بالعبادات؟", "probability": 0.94482421875}, {"start": 1324.75, "end": 1326.29, "word": " أجيبني", "probability": 0.606884765625}, {"start": 1326.29, "end": 1327.23, "word": " هل", "probability": 0.866455078125}, {"start": 1327.23, "end": 1327.81, "word": " نلحقها", "probability": 0.99521484375}, {"start": 1327.81, "end": 1328.93, "word": " بالعبادات؟", "probability": 0.98291015625}, {"start": 1328.93, "end": 1329.87, "word": " لا", "probability": 0.5478515625}, {"start": 1329.87, "end": 1331.09, "word": " والإجابة", "probability": 0.863818359375}, {"start": 1331.09, "end": 1332.27, "word": " صحيحة", "probability": 0.96669921875}, {"start": 1332.27, "end": 1333.19, "word": " هل", "probability": 0.982421875}, {"start": 1333.19, "end": 1334.23, "word": " نلحقها", "probability": 0.99619140625}, {"start": 1334.23, "end": 1337.49, "word": " بالأنكحة", "probability": 0.8984375}, {"start": 1337.49, "end": 1338.77, "word": " وما", "probability": 0.926513671875}, {"start": 1338.77, "end": 1339.61, "word": " يتبعها؟", "probability": 0.8972981770833334}, {"start": 1339.61, "end": 1339.85, "word": " يعني", "probability": 0.885986328125}, {"start": 1339.85, "end": 1340.43, "word": " بكتاب", "probability": 0.9517822265625}, {"start": 1340.43, "end": 1340.93, "word": " النكاح", "probability": 0.9314778645833334}, {"start": 1340.93, "end": 1341.73, "word": " والطلاق", "probability": 0.9310302734375}], "temperature": 1.0}, {"id": 55, "seek": 136091, "start": 1343.01, "end": 1360.91, "text": "هل نلحقها بالعقوبات؟ القصاص والحدود والتعذيرات؟ هل نلحقها بالأقضية ووسائل الإثبات؟ إذا بما نلحقها أو بأي أبواب الفقه نلحقها؟", "tokens": [3224, 1211, 8717, 1211, 5016, 4587, 11296, 20666, 3615, 4587, 37746, 9307, 22807, 25062, 9381, 33546, 16070, 24401, 23328, 16070, 2655, 3615, 8848, 13546, 9307, 22807, 8032, 1211, 8717, 1211, 5016, 4587, 11296, 20666, 10721, 4587, 11242, 10632, 4032, 41779, 16373, 1211, 33688, 12984, 3555, 9307, 22807, 11933, 15730, 4724, 15042, 8717, 1211, 5016, 4587, 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1352.67, "end": 1353.47, "word": " ووسائل", "probability": 0.9683837890625}, {"start": 1353.47, "end": 1355.35, "word": " الإثبات؟", "probability": 0.95361328125}, {"start": 1355.35, "end": 1355.73, "word": " إذا", "probability": 0.700439453125}, {"start": 1355.73, "end": 1356.55, "word": " بما", "probability": 0.8427734375}, {"start": 1356.55, "end": 1357.91, "word": " نلحقها", "probability": 0.98857421875}, {"start": 1357.91, "end": 1358.21, "word": " أو", "probability": 0.86181640625}, {"start": 1358.21, "end": 1358.77, "word": " بأي", "probability": 0.9733072916666666}, {"start": 1358.77, "end": 1359.43, "word": " أبواب", "probability": 0.9725341796875}, {"start": 1359.43, "end": 1359.93, "word": " الفقه", "probability": 0.9853515625}, {"start": 1359.93, "end": 1360.91, "word": " نلحقها؟", "probability": 0.9856770833333334}], "temperature": 1.0}, {"id": 56, "seek": 139007, "start": 1361.61, "end": 1390.07, "text": "بالمعاملات الشركة هذه لصيقة بالبيع والشراء أليس كذلك؟ وذلك أن ما يكسبانه أو ما يصنعانه سيعرضانه إلى من يشتريه ثم يستحيلانه إلى مال نقد إلى أثمان ليقتسموها أليس كذلك؟", "tokens": [3555, 45340, 3615, 10943, 1211, 9307, 25124, 31747, 3660, 29538, 5296, 9381, 1829, 28671, 20666, 21292, 3615, 16070, 46309, 16606, 5551, 20292, 3794, 9122, 8848, 23275, 22807, 4032, 8848, 23275, 14739, 19446, 7251, 4117, 35457, 7649, 3224, 34051, 19446, 7251, 9381, 1863, 3615, 7649, 3224, 8608, 40228, 43042, 7649, 3224, 30731, 9154, 7251, 8592, 2655, 16572, 3224, 38637, 2304, 7251, 14851, 5016, 26895, 7649, 3224, 30731, 3714, 6027, 8717, 28543, 30731, 5551, 12984, 2304, 7649, 32239, 38149, 38251, 2407, 11296, 5551, 20292, 3794, 9122, 8848, 23275, 22807], "avg_logprob": -0.09037641706791791, "compression_ratio": 1.8303030303030303, "no_speech_prob": 6.556510925292969e-07, "words": [{"start": 1361.61, "end": 1362.77, "word": "بالمعاملات", "probability": 0.965576171875}, {"start": 1362.77, "end": 1364.27, "word": " الشركة", "probability": 0.9645182291666666}, {"start": 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{"start": 1398.8, "end": 1399.66, "word": " البيع", "probability": 0.9259440104166666}, {"start": 1399.66, "end": 1400.94, "word": " سؤالي", "probability": 0.8841552734375}, {"start": 1400.94, "end": 1401.4, "word": " لكن", "probability": 0.7986653645833334}, {"start": 1401.4, "end": 1401.66, "word": " من", "probability": 0.9931640625}, {"start": 1401.66, "end": 1402.14, "word": " خلال", "probability": 0.9925130208333334}, {"start": 1402.14, "end": 1402.92, "word": " الدراسة", "probability": 0.990966796875}, {"start": 1402.92, "end": 1403.58, "word": " السابقة", "probability": 0.96240234375}, {"start": 1403.58, "end": 1404.72, "word": " للمساقات", "probability": 0.8814290364583334}, {"start": 1404.72, "end": 1405.74, "word": " الفقهية", "probability": 0.98486328125}, {"start": 1405.74, "end": 1406.38, "word": " هل", "probability": 0.857666015625}, {"start": 1406.38, "end": 1406.9, "word": " يجوز", "probability": 0.9822998046875}, {"start": 1406.9, "end": 1407.76, "word": " للإنسان", "probability": 0.96015625}, {"start": 1407.76, "end": 1408.04, "word": " أن", "probability": 0.8291015625}, {"start": 1408.04, "end": 1408.62, "word": " يبيع", "probability": 0.9918619791666666}, {"start": 1408.62, "end": 1409.76, "word": " متاعا", "probability": 0.82421875}, {"start": 1409.76, "end": 1410.5, "word": " غائبا؟", "probability": 0.819482421875}], "temperature": 1.0}, {"id": 58, "seek": 143080, "start": 1411.86, "end": 1430.8, "text": "وما هو الدليل؟ الدليل قوله أن نبي الكريم صلى الله عليه وسلم لا تبع ما ليس عندك ولم يرخص إلا في السلم والسلم له شروط شديدة جدا لتنفي الجهالة حتى", "tokens": [2407, 15042, 31439, 32748, 20292, 1211, 22807, 32748, 20292, 1211, 12174, 12610, 3224, 14739, 8717, 21292, 33251, 16572, 2304, 20328, 23942, 21984, 47356, 46952, 19528, 20193, 6055, 3555, 3615, 19446, 32239, 3794, 43242, 4117, 4032, 19528, 7251, 2288, 9778, 9381, 11933, 15040, 8978, 21136, 19528, 16070, 3794, 19528, 46740, 13412, 32887, 9566, 13412, 16254, 41891, 10874, 28259, 5296, 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00:00:43,650 +إلا الله وحده لا شريك له و أشهد أن محمدا عبده و + +5 +00:00:43,650 --> 00:00:50,820 +رسوله و بعدهبعد الحديث عن الشركة من جهة معناها + +6 +00:00:50,820 --> 00:00:59,440 +ودليل مشروعيتها نتحدث عن أنواعها قال الإمام النووي + +7 +00:00:59,440 --> 00:01:07,000 +رحمه الله تعالى في منهاجه هي أنواع أي الشركة أنواع + +8 +00:01:07,000 --> 00:01:18,810 +ثم راحيبين أول أنواعها بحسب خطته أو بحسب منهاجه في + +9 +00:01:18,810 --> 00:01:27,970 +كتابه القيم فقال شركة الأبدان شركة الأبدان هي أول + +10 +00:01:27,970 --> 00:01:33,950 +أنواع الشركة التي بدأ هذا الإمام الهمام الحديث + +11 +00:01:33,950 --> 00:01:42,950 +عنها الأبدان جمع بدنوهو المعهود في أذهان كنة صمت + +12 +00:01:42,950 --> 00:01:52,350 +شركة الأبدان بهذا الاسم لأنها قائمة على الجهد + +13 +00:01:52,350 --> 00:02:01,210 +المبذول من الأبدان بين الشركاء وعندما + +14 +00:02:02,090 --> 00:02:08,950 +يسمع الإنسان شركة الأبدان يتبادر إلى ذهنه أنها + +15 +00:02:08,950 --> 00:02:15,990 +مقصورة على الجهد البدني، لا على المال وهذا هو + +16 +00:02:15,990 --> 00:02:22,990 +الفهم الصحيح شركة الأبدان قائمة على الجهد البدني + +17 +00:02:22,990 --> 00:02:26,430 +من + +18 +00:02:26,430 --> 00:02:30,550 +قبل الشركاء من غير أن يكون بينهما مال + +19 +00:02:34,130 --> 00:02:41,290 +وذكر لنا مثالا فقال كشركة الحمالين والحملون جمع + +20 +00:02:41,290 --> 00:02:50,130 +حمال وهم صنف من الناس يعملون + +21 +00:02:50,130 --> 00:03:00,030 +بحمل الناس وحمل متاعهم إما على ظهور أنفسهم أو + +22 +00:03:00,030 --> 00:03:08,960 +بأيديهموإما على مراكبهم على مطاياهم من السيارات أو + +23 +00:03:08,960 --> 00:03:16,420 +الدواب كالبغالي والحمير أو العربات وما شابه ذلك + +24 +00:03:16,420 --> 00:03:25,900 +فإنهميقدمون هذا الجهد لمن يحتاجه في مقابل مال في + +25 +00:03:25,900 --> 00:03:34,260 +مقابل مال فشركة الحمالين تؤذن بأن يتفق أثنان من + +26 +00:03:34,260 --> 00:03:41,380 +أصحاب هذه المهنة على أن يعمل كل واحد يعمل في + +27 +00:03:41,380 --> 00:03:50,710 +المهنة نفسها لكن في ميدانهمدة يوم أو يومين أو أكثر + +28 +00:03:50,710 --> 00:04:03,890 +من ذلك ثم يكون الكسب بينهما يكون الكسب من جراء ما + +29 +00:04:03,890 --> 00:04:10,770 +يحملون بينهما عندما + +30 +00:04:10,770 --> 00:04:18,980 +ذكر الإمام شركة الحمالينذكرها على سبيل المثال لا + +31 +00:04:18,980 --> 00:04:26,580 +على سبيل الحصر فشركة الأبدان أوسع من أن تنحصر في + +32 +00:04:26,580 --> 00:04:33,000 +شركة الحمالين لكن الإمام رحمه الله تعالى ذكر + +33 +00:04:33,000 --> 00:04:41,080 +الحمالين مثالا ولذلك يمكن مثلا لإثنين أو ثلاثة من + +34 +00:04:41,080 --> 00:04:43,940 +الصيادين أن يشتركوا + +35 +00:04:46,420 --> 00:04:58,380 +فكل واحد يصيد ثم ما يصاد مدة يوم يكون شركة بينهم + +36 +00:04:58,380 --> 00:05:09,880 +كذلكيمكن أن يشترك ثلاثة أو أربعة أو أكثر من ذلك في + +37 +00:05:09,880 --> 00:05:17,380 +الاحتشاش .. الاحتشاش من أرض المواديعني مثلا أرض + +38 +00:05:17,380 --> 00:05:24,560 +مملوكة للدولة وليست ممنوحة لأحد من رعاياها لإيه؟ + +39 +00:05:24,560 --> 00:05:31,800 +ليستثمرها ولينتفع منها، لا إنما هي أرض مهملةفالله + +40 +00:05:31,800 --> 00:05:37,100 +جل وعلا ينزل عليها الغيث فتنبت الكلأ فالكلأ هذا + +41 +00:05:37,100 --> 00:05:44,060 +يعني متروك إن لم يحتش فإنه يجف ثم تذروه الرياح + +42 +00:05:44,060 --> 00:05:49,780 +فثلاثة اثنان مثلا او ثلاثة او اربعة المهم اتفقوا + +43 +00:05:49,780 --> 00:05:55,940 +على ان يأتوا الأرض الموات ويحتشوا ثم يبيعوا هذا + +44 +00:05:55,940 --> 00:06:02,820 +الحشيشو يجعلون ما بينهم أو يجعلون ثمن هذا الحشيش + +45 +00:06:02,820 --> 00:06:08,380 +بينهم شركة و + +46 +00:06:08,380 --> 00:06:16,980 +كذلك الاحتطاب بعدها قال وسائر المحترفة يعني ومن + +47 +00:06:16,980 --> 00:06:27,220 +جملة شركة الأبدان المحترفة المحترفةجامعه محترف وهو + +48 +00:06:27,220 --> 00:06:33,740 +صاحب الصناعة صاحب المهنة صاحب الحرفة كالنجار مثلا + +49 +00:06:33,740 --> 00:06:40,580 +أو الحداد أو الخياط أو القصار القصار هنا ليس + +50 +00:06:40,580 --> 00:06:47,580 +المعنى المشتهر عندنا هو الذي يقصر جدران البيوت أو + +51 +00:06:47,580 --> 00:06:54,650 +كذا القصار هو الصباغ الذي يصبغ الثيابفهؤلاء أصحاب + +52 +00:06:54,650 --> 00:07:04,990 +مهنة بيقول وسائر المحترفة أن يشترك إثنان من أصحاب + +53 +00:07:04,990 --> 00:07:12,830 +الحرفة على أن يعمل كل واحد منهم بحرفته ثم يكون + +54 +00:07:12,830 --> 00:07:21,760 +الكسب بينهما ثم يكون الكسب بينهما لكنفي هذه + +55 +00:07:21,760 --> 00:07:28,060 +الجزئية زيادة بيان يقول صاحبنا رحمه الله ليكون + +56 +00:07:28,060 --> 00:07:36,340 +بينهما كسبهما متساويًا أو متفاوتًا ليكون بينهما + +57 +00:07:36,340 --> 00:07:45,140 +كسبهما متساويًا أو متفاوتًا إذا هذا + +58 +00:07:45,140 --> 00:07:47,520 +الكلام يدعون إلى المفصل + +59 +00:07:50,520 --> 00:07:58,440 +فمثلا يتفق اثنان من اصحاب الحرف ان يعمل كل واحد + +60 +00:07:58,440 --> 00:08:06,860 +منهم بحرفته كأن يتفق اثنان + +61 +00:08:06,860 --> 00:08:17,950 +من الخياطين بان يعملكل واحد منهم في ميدانه أو + +62 +00:08:17,950 --> 00:08:29,680 +موقعه مدة يوم أو مدة شهرثم يكون الكسب بينه وبين + +63 +00:08:29,680 --> 00:08:38,760 +شريكه بحسب ما يتفقان بحسب ما يتفقان إما مناصفة + +64 +00:08:38,760 --> 00:08:46,400 +وإما مثالفة يعني إما على التساوي والسواء وإما على + +65 +00:08:46,400 --> 00:08:54,170 +التفاوت كأن يكون أحدهمايأخذ ثلثا والآخر يأخذ ثلثين + +66 +00:08:54,170 --> 00:09:04,910 +ثم بعدها قال مع اتفاق الصنعة او اختلافها اذا اضاف + +67 +00:09:04,910 --> 00:09:11,530 +لنا معطن جديدا ان شركة الأبدان ليست بالضرورة ان + +68 +00:09:11,530 --> 00:09:18,530 +تنحصر ان تنحصر الشركة في رجلين او ثلاثة + +69 +00:09:21,310 --> 00:09:28,670 +متخصصين بمهنة واحدة أن يكون ثلاثتهم من الخياطين أو + +70 +00:09:28,670 --> 00:09:35,270 +أن يكون ثلاثتهم من الحدادين أو من النجارين، لا بل + +71 +00:09:35,270 --> 00:09:43,030 +شركة الأبدان من صورها أن يشترك أصحاب مهن مختلفة + +72 +00:09:44,280 --> 00:09:49,800 +إثنان فصاعدا يعني إثنان أو ثلاثة أو أربعة كأن يكون + +73 +00:09:49,800 --> 00:09:58,800 +أحدهم خياطا والآخر نجارا والثالث حداداوالرابع + +74 +00:09:58,800 --> 00:10:07,640 +صباغا ويعمل كل واحد من هؤلاء في حرفته يوما مثلا او + +75 +00:10:07,640 --> 00:10:15,120 +اكثر من ذلك ليكون الكسب شركة بينهم بحسب ما يتفقون + +76 +00:10:17,990 --> 00:10:22,890 +أن إما أن يكون .. أن يكون .. أن تكون حظوظهم من + +77 +00:10:22,890 --> 00:10:28,890 +الأرباح أو من الكسب متساوية أو أن تكون حظوظهم من + +78 +00:10:28,890 --> 00:10:35,230 +الكسب متفاوتة ومع + +79 +00:10:35,230 --> 00:10:45,210 +ذلك وحتى تتم الفائدة نقول بأن العلماء ذكروا لشركة + +80 +00:10:45,210 --> 00:10:52,050 +الأبدان ثلاث صورالصورة الأولى إذا اشترك أثنان أو + +81 +00:10:52,050 --> 00:10:59,950 +أكثر فيما يكتسبونه بأيديهم كالصناعي من الخياطين أو + +82 +00:10:59,950 --> 00:11:06,570 +النجارين أو الحدادين على أن يعملوا في صناعتهم فما + +83 +00:11:06,570 --> 00:11:12,390 +رزق الله تعالى فهو بينهم هذه الصورة الأولى واضحة + +84 +00:11:12,390 --> 00:11:17,430 +أم يحتاج أمرها أن أزيدها بيانا؟ واضحة؟ + +85 +00:11:20,030 --> 00:11:24,970 +حاضر اذا الصورة + +86 +00:11:24,970 --> 00:11:31,750 +الأولى ثلاثة من الخياطين او ثلاثة من الحدادين + +87 +00:11:31,750 --> 00:11:40,170 +يجتمعون ويعزمون على الشركة يعمل كل واحد بمفرده مدة + +88 +00:11:40,170 --> 00:11:48,560 +يوم مثلا او يومين او يومينفما يكسبه كل واحد يضمه + +89 +00:11:48,560 --> 00:11:57,660 +إلى كسب الآخر ويكون مجموع ما يكتسبونه بينهم بحسب + +90 +00:11:57,660 --> 00:12:04,180 +ما يتفقون إما بالسوية وإما على التفاوت الذي اتفقوا + +91 +00:12:04,180 --> 00:12:10,940 +عليه واضح الصورة الثانية إذا شترك اثنان أو ثلاثة + +92 +00:12:11,820 --> 00:12:16,960 +الصورة الثانية إذا اشترك اثنان أو ثلاثة فيما + +93 +00:12:16,960 --> 00:12:23,780 +يكتسبونه من المباح فيما يكتسبونه من الفعل المباح + +94 +00:12:23,780 --> 00:12:31,740 +كالحطب والحشيش والثمار يعني كليحت شاش وهذا أدق + +95 +00:12:31,740 --> 00:12:38,840 +كليحت شاش وليحت طاب وجني الثمار المأخوذة من الجبال + +96 +00:12:38,840 --> 00:12:47,670 +غيرالمملوكة لأحد من الناس يعني ليست ثمارة بستان + +97 +00:12:47,670 --> 00:12:55,070 +فلان أو علان لا هناك مثلا بعض يعني الأشجار تنبت + +98 +00:12:55,070 --> 00:13:04,370 +تنبت يرعاها الله جل وعلا دون أن يتعهدها شخص بعينه + +99 +00:13:04,370 --> 00:13:11,220 +وهي في بلاد الله الواسعة من أرض المواتمن أرض + +100 +00:13:11,220 --> 00:13:19,640 +المواد وهذا ليس غريبًا يعني أحيانًا نحن في قطاعنا + +101 +00:13:19,640 --> 00:13:27,660 +الصغير ليس هناك أرض مواد لكن مثال تقريبي أحيانًا + +102 +00:13:27,660 --> 00:13:31,540 +مثلًا في المقابر + +103 +00:13:33,350 --> 00:13:40,910 +مثلا بعض أهل الإحسان يزرعوا أشجار مثمرة كأشجار + +104 +00:13:40,910 --> 00:13:47,570 +الزيتون مثلا والآن الموسم موسم الزيتون فمثلا إثنان + +105 +00:13:47,570 --> 00:13:54,630 +من الفقراء اتفقوا فيما بينهم أن يأتييعني إلى شجرتي + +106 +00:13:54,630 --> 00:14:03,570 +زيتون فيجنياني ثمرها و يبيعانيه ليقتسماء ثمنه أو + +107 +00:14:03,570 --> 00:14:12,130 +ليقتسماء كسبهما بحسب ما يتفقاني إما بالسوية و إما + +108 +00:14:12,130 --> 00:14:18,430 +على التفاوت لواحد مثلا ثلثان + +109 +00:14:18,430 --> 00:14:19,810 +و للآخر ثلث + +110 +00:14:23,370 --> 00:14:28,210 +فهذه الصورة الشركة + +111 +00:14:29,350 --> 00:14:38,930 +قامت على فعل مباحن على فعل مباحن بإيه يعني في أرض + +112 +00:14:38,930 --> 00:14:43,610 +المواد كليحت طابي وليحت شاشة وجني الثمر كما ذكر + +113 +00:14:43,610 --> 00:14:51,270 +صاحبنا أو كما ذكر العلماء من إيه من الأشجار التي + +114 +00:14:51,270 --> 00:14:56,820 +هي على الجبال أو في أرض الموادالصورة الثالثة إذا + +115 +00:14:56,820 --> 00:15:02,900 +اشترك أثنان أو أكثر وكانوا على حرفة مختلفة كأن + +116 +00:15:02,900 --> 00:15:09,180 +يكون أحدهم خياطا والثاني نجارا والثالث حدادا وما + +117 +00:15:09,180 --> 00:15:19,030 +يرزقونه يجعلونه بينهم بعد هذا البياننريد أن نتعرف + +118 +00:15:19,030 --> 00:15:25,050 +على حكم شركة الأبدان في ظن أن الشركة باتت واضحة + +119 +00:15:25,050 --> 00:15:32,850 +شركة الأبدان هي شركة الأموال، هل هذا صحيح؟ خطأ، + +120 +00:15:32,850 --> 00:15:40,730 +إذا ما هو الصحيح؟ شركة الأبدان قائمة على أيه؟ على + +121 +00:15:40,730 --> 00:15:48,850 +العمل المبذول من الأبدان، من الأشخاص، واضح؟على أن + +122 +00:15:48,850 --> 00:15:53,990 +يكون الكسب المدرك + +123 +00:15:53,990 --> 00:16:01,790 +والمجتنى من هذه الأعمال بينهم بحسب ما يتفقون سواء + +124 +00:16:01,790 --> 00:16:10,870 +اتفقت أعمال الشركاء أو اختلفت وسواء اتفقوا على + +125 +00:16:10,870 --> 00:16:19,570 +مناصفة الرئيس الكسبى أو اتفقوا على التفاوتما هو + +126 +00:16:19,570 --> 00:16:26,030 +حكم هذه الشركة يا ترى عند الشافعية رحمهم الله ورحم + +127 +00:16:26,030 --> 00:16:33,010 +الله علمائنا أجمعين ما هو حكم هذه الشركة الإمام + +128 +00:16:33,010 --> 00:16:41,450 +النووي رحمه الله تعالىأفسح بأنها شركة باطلة لكنه + +129 +00:16:41,450 --> 00:16:48,930 +لم يعجل لنا ذكرة الحكم حتى ذكر شركة المفاوضة ثم + +130 +00:16:48,930 --> 00:16:57,070 +شركة الوجوه وبعد أن ذكر الثلاثة الأنواع قال وكلها + +131 +00:16:57,070 --> 00:17:03,680 +باطلة لكن يحصن بنا بعد أن نذكر كلنوع من أنواع + +132 +00:17:03,680 --> 00:17:10,680 +الشركة أن نبيّن حكمه وأن نؤيده بالدليل الذي + +133 +00:17:10,680 --> 00:17:12,900 +اعتمدوا في بطلانه + +134 +00:17:15,900 --> 00:17:23,460 +يعدون شركة الأبدان شركة باطلة شركة باطلة لا يجوز + +135 +00:17:23,460 --> 00:17:32,340 +للناس أن يصيروا إليها ولا أن يتخذوها سببا من أسباب + +136 +00:17:32,340 --> 00:17:39,580 +الرزق واضح الأمر ما هو دليل بطلانها + +137 +00:17:42,400 --> 00:17:50,820 +ذاكر الشافعية جملة من الأدلة منها أن شركة الأبدان + +138 +00:17:50,820 --> 00:17:56,840 +التي بيناها مبنية + +139 +00:17:56,840 --> 00:18:07,500 +على الغرر والغرر هو الخديعة والغبن الغرر الخديعة + +140 +00:18:07,500 --> 00:18:08,260 +والغبن + +141 +00:18:11,250 --> 00:18:19,290 +وذلك لأن الشركاء + +142 +00:18:19,290 --> 00:18:22,990 +في + +143 +00:18:22,990 --> 00:18:27,790 +المعظم الغالب لا + +144 +00:18:27,790 --> 00:18:32,770 +يتحققوا منهم + +145 +00:18:32,770 --> 00:18:36,050 +جهد + +146 +00:18:36,050 --> 00:18:38,170 +متساوين + +147 +00:18:41,150 --> 00:18:49,530 +كيف؟ فهذه الشركة مظنة أن يعمل أحد الشركاء وأن يقعد + +148 +00:18:49,530 --> 00:18:58,510 +أحدهم إما قاصدا القعود بذئابة أو أن يقعد لإيه؟ + +149 +00:18:58,510 --> 00:19:07,010 +لعذر مانع إما لمرضوإما لانشغال بأهل أو منعه مثلا + +150 +00:19:07,010 --> 00:19:13,930 +خوف من سبع أو عدو أو ما شابه ذلك فإيه؟ فعند إذن + +151 +00:19:13,930 --> 00:19:19,590 +يعمل أحد الشركاء ولا يعمل الآخر ثم بعد ذلك هذا + +152 +00:19:19,590 --> 00:19:29,320 +الذي عمل يأتي بكسبه وإيه؟ ويشارك فيه أخاهويمكن أن + +153 +00:19:29,320 --> 00:19:39,440 +ينشأ الغرر من صورة أخرى و هي أن يعمل مثلا محمد و + +154 +00:19:39,440 --> 00:19:44,060 +أن يعمل أحمد فيكون + +155 +00:19:44,060 --> 00:19:47,960 +عمل محمد + +156 +00:19:47,960 --> 00:19:56,220 +أقل أو أكثر من عمل أحمد وبالتالي يكون الذي عمل + +157 +00:19:56,220 --> 00:20:06,630 +أكثرقد جاء بكسب أوفر وأكثر ومع ذلك فإنهم يقتسمون + +158 +00:20:06,630 --> 00:20:14,030 +هذا بالسوية أو على تفاوت فربما يأخذوا الذي بذل أقل + +159 +00:20:14,030 --> 00:20:21,930 +أكثر من الذي لقوة شخصيته لضرابة وفصاحة لسانه إلى + +160 +00:20:21,930 --> 00:20:22,870 +غير ذلك + +161 +00:20:25,870 --> 00:20:31,870 +والسبب الثاني لأنها شركة عريت عن مشترك في الحال + +162 +00:20:31,870 --> 00:20:39,390 +فوجب أن تكون باطلة قياسا على أصل متفق على بطلانه + +163 +00:20:39,390 --> 00:20:50,170 +وهو ما إذا اشترك فيما يستوهبانه هذا يحتاج إلى بيان + +164 +00:20:50,170 --> 00:20:53,170 +بيانه + +165 +00:20:54,300 --> 00:21:00,400 +أن هذه الشركة عندما + +166 +00:21:00,400 --> 00:21:06,680 +أبرم الشريكان العقدة + +167 +00:21:08,210 --> 00:21:17,270 +أبرماه لا على شيء وإنما على اتفاق مستقبل ربما + +168 +00:21:17,270 --> 00:21:24,890 +يشرعان فيه من الغد أو بعد الغد أو ربما يتفقان على + +169 +00:21:24,890 --> 00:21:30,980 +يوم أبعديعني بعد خمسة أيام، بعد ستة أيام سنزاول + +170 +00:21:30,980 --> 00:21:38,560 +حرفتنا معا يوما كاملا أو يومين وما نكسبه يكون + +171 +00:21:38,560 --> 00:21:46,080 +بيننا بالسوية إذا الشركة حال العقد كانت إيه؟ كان + +172 +00:21:46,080 --> 00:21:52,960 +محلها وموضوعها معدومة ثم أريد أن أقول + +173 +00:21:56,010 --> 00:22:03,430 +الشركة إذا أردنا أن نلحقها بأبواب الفقه هل نلحقها + +174 +00:22:03,430 --> 00:22:11,090 +بالعبادات؟ أجيبني هل نلحقها بالعبادات؟ لا والإجابة + +175 +00:22:11,090 --> 00:22:17,490 +صحيحة هل نلحقها بالأنكحة + +176 +00:22:17,490 --> 00:22:24,950 +وما يتبعها؟ يعني بكتاب النكاح والطلاقهل نلحقها + +177 +00:22:24,950 --> 00:22:31,630 +بالعقوبات؟ القصاص والحدود والتعذيرات؟ هل نلحقها + +178 +00:22:31,630 --> 00:22:38,770 +بالأقضية ووسائل الإثبات؟ إذا بما نلحقها أو بأي + +179 +00:22:38,770 --> 00:22:46,390 +أبواب الفقه نلحقها؟بالمعاملات الشركة هذه لصيقة + +180 +00:22:46,390 --> 00:22:54,230 +بالبيع والشراء أليس كذلك؟ وذلك أن ما يكسبانه أو ما + +181 +00:22:54,230 --> 00:23:01,670 +يصنعانه سيعرضانه إلى من يشتريه ثم يستحيلانه إلى + +182 +00:23:01,670 --> 00:23:12,440 +مال نقد إلى أثمان ليقتسموها أليس كذلك؟إذن هي في + +183 +00:23:12,440 --> 00:23:20,940 +الأولى والآخرى تتبع عقد البيع تتبع عقد البيع سؤالي + +184 +00:23:20,940 --> 00:23:26,380 +لكن من خلال الدراسة السابقة للمساقات الفقهية هل + +185 +00:23:26,380 --> 00:23:33,900 +يجوز للإنسان أن يبيع متاعا غائبا؟وما هو الدليل؟ + +186 +00:23:33,900 --> 00:23:38,080 +الدليل قوله أن نبي الكريم صلى الله عليه وسلم لا + +187 +00:23:38,080 --> 00:23:44,380 +تبع ما ليس عندك ولم يرخص إلا في السلم والسلم له + +188 +00:23:44,380 --> 00:23:55,160 +شروط شديدة جدا لتنفي الجهالة حتىيحافظ على أخواني + +189 +00:23:55,160 --> 00:24:01,060 +المتعاقدين وعلى العلاقة الاجتماعية أن تبقى حميمة + +190 +00:24:01,060 --> 00:24:07,160 +بينهم واضح الكلام؟ والسلم على خلاف الأصل الأصل أن + +191 +00:24:07,160 --> 00:24:16,720 +كل غائب لا يجوز بيعه ولا تجوز إجارته أيضًا إذا هذه + +192 +00:24:16,720 --> 00:24:23,590 +الشركة مدمت أنها ملحقة بإيهبالبياعات وهي ايه؟ وهي + +193 +00:24:23,590 --> 00:24:33,410 +من صور او من جملة احكام البيع والبيع لا يصح على + +194 +00:24:33,410 --> 00:24:40,590 +معدوم او غائب فالشركة ايضا لا تصح على معدوم او + +195 +00:24:40,590 --> 00:24:47,600 +غائبالدليل الثالث و لأنها شركة في منافع أعيان + +196 +00:24:47,600 --> 00:24:55,840 +متميزة فوجب أن تكون باطلة و لأنها شركة في منافع + +197 +00:24:55,840 --> 00:25:02,860 +أعيان متميزة فوجب أن تكون باطلة في لقائنا السابق + +198 +00:25:02,860 --> 00:25:09,490 +ذكرت أن الشركة ينبغي أن تكون في مال مشاعيعني فيه + +199 +00:25:09,490 --> 00:25:17,310 +مال ينضم تنضم أجزاء الشركاء وينضم مال الشركاء إلى + +200 +00:25:17,310 --> 00:25:25,590 +بعضه على سبيل الشيوع بحيث أن كل واحد من الشركاء لا + +201 +00:25:25,590 --> 00:25:33,970 +يعرف عين متاعه أو عين يعني شيئه الذي يملك واضح + +202 +00:25:33,970 --> 00:25:39,070 +الأمر؟اسمعنا هذا الدليل مرة أخرى بيقول و لأنها + +203 +00:25:39,070 --> 00:25:47,190 +شركة في منافع أعيان متميزة فوجب أن تكون باطلة فوجب + +204 +00:25:47,190 --> 00:25:53,510 +أن تكون باطلة أيش معنى هذا الكلام طيب + +205 +00:25:53,510 --> 00:25:56,690 +معلش أنا أبينه الآن + +206 +00:25:58,780 --> 00:26:03,340 +لما ذكرنا في اللقاء السابق بأن الشركة لا تصح إلا + +207 +00:26:03,340 --> 00:26:14,460 +في الشيوع في الشيوع هذه الشركة لا شيوع فيها وإنما + +208 +00:26:14,460 --> 00:26:25,830 +هي قائمة على التميز تميزي ما يتبع الشركاءأليس + +209 +00:26:25,830 --> 00:26:37,310 +كذلك؟ أحمد عندما ارتحل ليخيط عرف عرف كم خطأ أليس + +210 +00:26:37,310 --> 00:26:47,440 +كذلك؟ و قطعا عرف ما يكسب و كذلك محمود لما ذهبيخيط + +211 +00:26:47,440 --> 00:26:55,040 +أيضًا أو يحدد أو ينجر فهو قد عرف ما الذي أنجزه أو + +212 +00:26:55,040 --> 00:26:59,760 +حققه في يومه أو في المدة التي اتفق عليها، أليس + +213 +00:26:59,760 --> 00:27:05,800 +كذلك؟ أليس هذا من قبيل أيه؟ من قبيل التميز، لا من + +214 +00:27:05,800 --> 00:27:12,240 +قبيل الشيوع، واضح الكلام؟بخلاف ما لو كان ايه + +215 +00:27:12,240 --> 00:27:20,190 +اجتمعاه اجتمعاه معا في خياطة ثوبمثلا او في صنع باب + +216 +00:27:20,190 --> 00:27:25,590 +من الحديد او من النجارة من الخشب اه فهذا ايه فهذا + +217 +00:27:25,590 --> 00:27:33,350 +يعني يصنع جزء و هذا و ثم هذا يغري و الآخر يعني + +218 +00:27:33,350 --> 00:27:42,510 +مثلا يضم الأجزاء الثالث مثلا يضرب ال ايه الدصر وهي + +219 +00:27:42,510 --> 00:27:49,090 +المسامير او البراغي وما شابه ذلك فهذايعني جهد على + +220 +00:27:49,090 --> 00:27:56,670 +إيه على يعني متداخل مندمج غير متميز واضح لكنها + +221 +00:27:56,670 --> 00:28:02,910 +ليست كذلك هي إيه هي أن كل واحد يعمل في ميدانه ثم + +222 +00:28:02,910 --> 00:28:09,290 +ما إيه ثم الكسب يضم إلى بعضه وإيه ويختسمونه واضح + +223 +00:28:09,290 --> 00:28:16,740 +الكلام إذاالشيوع غير متحقق في الشركة وهو إيه؟ وهو + +224 +00:28:16,740 --> 00:28:22,760 +شرط صحة لها فلما غاب الشيوع وكان التميز انتفى شرط + +225 +00:28:22,760 --> 00:28:28,820 +الصحة الآن الصلاة من غير وضوء تصحوا؟ لا تصحوا لأن + +226 +00:28:28,820 --> 00:28:35,060 +الوضوء شرط صحة لها والشركة من غير شيوع لا تصحوا + +227 +00:28:35,060 --> 00:28:49,850 +كذلك لأن الشيوع شرط صحة فيهايكفي هذا حتى نتأخر + +228 +00:28:49,850 --> 00:28:54,830 +في المادة فروعها كثيرة نرتحل إلى نوع ثاني من أنواع + +229 +00:28:54,830 --> 00:29:00,130 +الشركة وهي شركة المفاوضة شركة المفاوضة + +230 +00:29:02,260 --> 00:29:08,440 +شركة المفاوظة وليس شركة المفاوظة إذا هي بفتح ال + +231 +00:29:08,440 --> 00:29:17,100 +wow لا بكسرها وسميت مفاوظة من التفاوض في الحديث أي + +232 +00:29:17,100 --> 00:29:25,460 +الشروع فيه وقيل وقيل سميت بالمفاوظة + +233 +00:29:25,460 --> 00:29:34,440 +لأن كل واحد من الشريكينفوض أمره إلى صاحبه فوض أمره + +234 +00:29:34,440 --> 00:29:42,680 +إلى صاحبه وقيل إنها مأخوذة من الفوضى لكن الفوضى + +235 +00:29:42,680 --> 00:29:49,550 +هنا مش الشوشرة والمظاهرات والثورات لا الفوضى هنااه + +236 +00:29:49,550 --> 00:29:54,970 +يحكمها المعنى اللغوي وهو المساواة الفوضى في + +237 +00:29:54,970 --> 00:30:01,930 +العربية تعني المساواة إذا هي مأخوذة من الفوضى التي + +238 +00:30:01,930 --> 00:30:07,850 +بمعنى المساواة لاعتبار المساواة في رأس المال + +239 +00:30:07,850 --> 00:30:15,550 +والربح والتصرف وغير ذلك وقيل هي مشتقة من الانتشار + +240 +00:30:15,550 --> 00:30:23,600 +يقال فاض الماء إذا إيشإذا انتشر واستفاد الخبر إذا + +241 +00:30:23,600 --> 00:30:30,560 +انتشر وشاع فلما كان هذا العقد مبنيا على الانتشار + +242 +00:30:30,560 --> 00:30:40,660 +والظهور في جميع التصرفات سميت شركته ماذا؟ سميت + +243 +00:30:40,660 --> 00:30:47,240 +شركته مفاوظة وموضوعها + +244 +00:30:48,300 --> 00:30:55,180 +وموضوعها الأموال والأبدان وموضوعها الأموال + +245 +00:30:55,180 --> 00:31:04,380 +والأبدان معاً يعني الشركاء .. الشركاء يشتركون على + +246 +00:31:04,380 --> 00:31:14,020 +جهد بدنيوعلى قدر مالي أو أحسن نقول على قدر مالي + +247 +00:31:14,020 --> 00:31:22,380 +وجهد بدني في توظيفه واضح الكلام؟ إذا مرة أخرى محل + +248 +00:31:22,380 --> 00:31:32,150 +هذه الشركة ماذا؟المال وجهد البدن يتفقوا + +249 +00:31:32,150 --> 00:31:35,950 +عناصرها + +250 +00:31:35,950 --> 00:31:44,850 +أفرادها الشريكان أو الثلاثة على قدر مالي يبذله كل + +251 +00:31:44,850 --> 00:31:56,450 +واحد منهم متساوين على قدر مالي متساوينثم يتفقون أو + +252 +00:31:56,450 --> 00:32:01,670 +يتفقان على الاتجار + +253 +00:32:01,670 --> 00:32:12,230 +بهذا المال أو على الجهد البدني بالمهنة والحرفةمهنة + +254 +00:32:12,230 --> 00:32:17,630 +ومهنة لغتان صحيحة بالمناسبة قال الإمام رحمه الله + +255 +00:32:17,630 --> 00:32:25,690 +ليكون بينهما كسبهما أي الذي هو ثمرة جهدهما + +256 +00:32:25,690 --> 00:32:34,150 +وأموالهما الذي هو ثمرة جهدهما وأموالهما وعليهما + +257 +00:32:34,150 --> 00:32:39,070 +هذا كلام الماتن الإمام النووي وعليهما ما يعرض من + +258 +00:32:39,070 --> 00:32:48,380 +غرموهذا العجيب وعليهما ما يعرض من غرم سواء كان + +259 +00:32:48,380 --> 00:32:56,460 +الغرم بسبب غصب لمالهما أو غصب لبعضه أو بسبب إتلاف + +260 +00:32:56,460 --> 00:33:05,180 +لمالهما أو إتلاف لبعضه أو بسبب بيع فاسد ورثهما + +261 +00:33:05,180 --> 00:33:05,960 +خسارة + +262 +00:33:09,700 --> 00:33:14,380 +الآن بعد هذا البيانة أنا عارف الأياء الكل ينتظروا + +263 +00:33:14,380 --> 00:33:20,900 +أن يسمع صورة هذه الشركة لأن إيش قصة الغرم هذه؟ إيش + +264 +00:33:20,900 --> 00:33:25,680 +قصة الغرم؟ طبعا معنى الكلام الذي ذكرته إنه كمان + +265 +00:33:25,680 --> 00:33:31,940 +إضافة إلى الاتفاق على قدر مالي وجهد بدني + +266 +00:33:35,630 --> 00:33:44,610 +ينضم إلى هذا الاتفاق اتفاق عجيب وهو ان كل واحد من + +267 +00:33:44,610 --> 00:33:53,000 +الشركاءيرزقه الله بسبيل خارج عن الشركة كالهبة أو + +268 +00:33:53,000 --> 00:34:03,360 +الوصية أو الوقف أو الميراث وضمه إلى كسب الشركة ثم + +269 +00:34:03,360 --> 00:34:12,710 +أيضا كل ما يعرضكل ما يعرض من الأضرار والنوائب لأي + +270 +00:34:12,710 --> 00:34:22,090 +واحد أو لإيه لكليهما أو لإيه لثلاثتهم من مثلا قيم + +271 +00:34:22,090 --> 00:34:29,470 +المتلفات من قروش الجروح والشجاج مثلا من ضمان + +272 +00:34:29,470 --> 00:34:37,330 +الأشياء إلى غير ذلكفإنه أيضًا يحمل على الشركة تضح + +273 +00:34:37,330 --> 00:34:44,770 +الأمر ومع ذلك أذكر لكن صورتها صورة + +274 +00:34:44,770 --> 00:34:51,050 +شركة المفاوضة على التفصيل أن يشترك اثنان أو أكثر + +275 +00:34:51,050 --> 00:34:58,790 +في الجهد والمال على أن يقتسموا ما نض من المالفهمنا + +276 +00:34:58,790 --> 00:35:06,110 +لغة الفقهاء نضّى في هذا السياق يعني ما استحيل من + +277 +00:35:06,110 --> 00:35:16,150 +بضاعة إلى نقد نضّى المال يعني إذا استحيل من طولات + +278 +00:35:16,150 --> 00:35:23,430 +أو حقائب أو أقلام أو مثلا أجهزة حاسوب أو ما شابه + +279 +00:35:23,430 --> 00:35:31,480 +ذلك إلىإلى النقدين الذهبي والفضة أو إلى ما يتبعهما + +280 +00:35:31,480 --> 00:35:38,060 +من إيه من الثمانيات يعني من العملات المعتمدة في + +281 +00:35:38,060 --> 00:35:47,040 +الأمصار في أمصار الدنيا يعني مسلمة أو غير مسلمةإذا + +282 +00:35:47,040 --> 00:35:50,920 +مرة أخرى أن يشترك أثنان أو أكثر في الجهد والمال + +283 +00:35:50,920 --> 00:35:54,560 +على أن يقتسموا منظم من المال أي ما استحيل عندهم + +284 +00:35:54,560 --> 00:36:01,840 +إلى نقد أو ما يلحق به من الأوراق النقدية ويتبع ذلك + +285 +00:36:01,840 --> 00:36:08,420 +ما يحصل لكل واحد منهم في ميراث أو هبة أو وصية وما + +286 +00:36:08,420 --> 00:36:14,950 +يجده من الركاز، إيش هو الركاز يا بنات؟الركاز هو + +287 +00:36:14,950 --> 00:36:20,590 +خبيء الأرض من المعادن أو من المحروقات، البترول + +288 +00:36:20,590 --> 00:36:24,070 +وكذا، + +289 +00:36:24,070 --> 00:36:31,470 +من ركاز أو لقطة، إيش هي اللقطة؟اللقطة يعني بلغة + +290 +00:36:31,470 --> 00:36:35,030 +الغزاز واللجية اللي بيلاجيها إيش اللي بيلاجيها + +291 +00:36:35,030 --> 00:36:42,310 +الإنسان في الطرقات أو يعني خارج بيته اللقطة هذه ما + +292 +00:36:42,310 --> 00:36:47,730 +يلتقطه الإنسان مما إيه مما يفقده الآخرون في + +293 +00:36:47,730 --> 00:36:53,470 +طرقاتهم أو مؤسساتهم كالجامعات أو ما شابه كمان هذه + +294 +00:36:53,470 --> 00:37:00,800 +اللقطة طبعا بالمناسبةالعالم هنا لا يقصد أنه لجاها + +295 +00:37:00,800 --> 00:37:06,020 +فراح حط على الشركة، لا، لابد للوقتة أن تخضع إلى + +296 +00:37:06,020 --> 00:37:13,940 +أحكامها، وهي إيه؟ وهي التعريف سنة، سنةفإذا لم + +297 +00:37:13,940 --> 00:37:21,520 +يهتدي إيه لها أحد أو إذا لم يهتدي إليها أحد جاز له + +298 +00:37:21,520 --> 00:37:23,840 +أن ينتفع إلا لقطة + +299 +00:37:27,560 --> 00:37:33,960 +الحرم إلا لقطة الحرم أحسنت يا بنتي وذلك لقوله صلى + +300 +00:37:33,960 --> 00:37:40,160 +الله عليه وسلم إن إبراهيم حرم مكة وإني حرمت + +301 +00:37:40,160 --> 00:37:45,960 +المدينة كما حرم إبراهيم مكة ثم قال في مكة فإنه لا + +302 +00:37:45,960 --> 00:37:51,660 +يُعضد أو لا يُنفّر صيدها ولا يُعضد شوكها ولا + +303 +00:37:51,660 --> 00:38:00,230 +يُختلى خلاهاولا ايه ولا تأخذ لقطتها إلا لمنشد يعني + +304 +00:38:00,230 --> 00:38:06,410 +إلا لمن ينشدها أبدا لا يجوز لأحد أن ينتفع منها حتى + +305 +00:38:06,410 --> 00:38:14,430 +وإن عرفها السنة والسنتين أو أكثر من ذلك الآن + +306 +00:38:14,430 --> 00:38:22,490 +بعد هذا البيان نريد أن نتحدث عنحكم شركة المفاوضة + +307 +00:38:22,490 --> 00:38:32,410 +برأيكون هل يمكن لشركة كهذه أن تكون جائزة؟ أريد + +308 +00:38:32,410 --> 00:38:39,190 +اللأ من جميعكون يعني بعد هذا البيان واضح واضح أن + +309 +00:38:39,190 --> 00:38:48,370 +هذه الشركة مبنية على غرر جسيم على غرر عظيم واضح + +310 +00:38:48,370 --> 00:38:59,390 +الكلام؟إذا حكم شركة المفاوضة البطلان + +311 +00:38:59,390 --> 00:39:08,810 +واستدل الشافعية على فسادها وبطلانها بأدلة منها + +312 +00:39:08,810 --> 00:39:15,470 +نهيه صلى الله عليه وسلم عن الغربولا غرر أعظم من + +313 +00:39:15,470 --> 00:39:22,870 +المفاوضة فيما يدخل كسبا او يخرج غرما لأنها شركة لا + +314 +00:39:22,870 --> 00:39:29,330 +تصح مع تفاضل المال فوجب ان لا تصح مع تساوي أصلهإذا + +315 +00:39:29,330 --> 00:39:35,450 +كان أحدهما مكاتبا أو ذميا ولأن كل شركة لا تصح بين + +316 +00:39:35,450 --> 00:39:42,810 +المسلم والذمى والحر والمكاتب، لا تزعجنكم هذه + +317 +00:39:42,810 --> 00:39:50,850 +الإطالةمن كلنا أن إيه أن تقتصرنا على أنها مبنية + +318 +00:39:50,850 --> 00:39:58,270 +على الغرر الآن مثلا ما ذنبه .. ما ذنبه يعني أو بأي + +319 +00:39:58,270 --> 00:40:04,490 +حق إذا أدرك الإنسان ميراثه من إيه من مورفه أن إيه + +320 +00:40:04,490 --> 00:40:10,700 +أن يقاسمه به رجل أجنبي؟ثم لم ي .. إيه؟ وإن .. وإن + +321 +00:40:10,700 --> 00:40:15,740 +حصل الاتفاق فليس كل شرط .. ليس كل شرط يعمل به + +322 +00:40:15,740 --> 00:40:23,220 +أيوة؟ ولذلك أذكر لكن حديثة بريرة رضي الله عنها + +323 +00:40:23,220 --> 00:40:33,240 +بريرة كانت أمن في حديث عائشة رضي الله عنها قالت أن + +324 +00:40:33,240 --> 00:40:41,170 +جاءتني بريرة جاءتني بريرة فقالتكنت كاتبت أهلي على + +325 +00:40:41,170 --> 00:40:51,860 +تسع أواق فأعينيني المكاتب جالت لأهلهايعني أنا أريد + +326 +00:40:51,860 --> 00:40:58,320 +أن يعني أتحرر أن أعتق و أنا خياطة فإيش رأيكم أنه + +327 +00:40:58,320 --> 00:41:06,040 +أنتوا نتفق احنا و إياكم أو أنا و أنتم على مبلغ إذا + +328 +00:41:06,040 --> 00:41:14,860 +جمعته لكم من خلال حرفة الخياطة مثلا أكون حرة + +329 +00:41:15,850 --> 00:41:23,310 +فوافقوها على ذلك واتفق اهلها معها على ان القدر + +330 +00:41:23,310 --> 00:41:27,290 +المبلغ 9 اواق من فضة + +331 +00:41:31,850 --> 00:41:37,770 +فاعينيني يا أم المؤمنين ساعديني حتى إيه تعجني ليها + +332 +00:41:37,770 --> 00:41:42,790 +الحرية فقالت رضي الله عنها قالت عائشة رضي الله + +333 +00:41:42,790 --> 00:41:49,890 +عنها إن شاء أهلكي إن شاء أهلكي أن أعدها لهم ويكون + +334 +00:41:49,890 --> 00:41:55,770 +ولاؤك لي فعلتوَيَكُونُ وَلَاءُكِ لِهِ فعلاً طبعا + +335 +00:41:55,770 --> 00:42:03,530 +أنتون لا تعرفن ما هو الولاء الولاء المراد به أن + +336 +00:42:03,530 --> 00:42:14,560 +هذههذه بعد عِتقها إذا اجتمع لديها مال حلال وليس + +337 +00:42:14,560 --> 00:42:21,560 +لها قرابة من الأحرار المسلمين فإن ميراثها يرتحل + +338 +00:42:21,560 --> 00:42:28,160 +إلى من اعتقتها من أنعمت عليها بالعِتق واضح الأمر + +339 +00:42:30,110 --> 00:42:36,830 +قالت عائشة أنا بأشتريكي و بأعتقك لكن بشرط أن أهلك + +340 +00:42:36,830 --> 00:42:42,390 +الأوائل يتنازلون عن الولاء و يكونوا ولائك ليه قالت + +341 +00:42:42,390 --> 00:42:48,450 +حتى أعرض عليهم هذا فعرضت عليهم فأبوا إلا أن يكون + +342 +00:42:48,450 --> 00:42:55,650 +لهم الولاءمارضيوش قالوا لأ تسع أواق لكن ولائك ضال + +343 +00:42:55,650 --> 00:43:02,270 +إلنا فانقلبت باريرة لتخبر أم المؤمنين عائشة فكانت + +344 +00:43:02,270 --> 00:43:10,250 +عند النبي صلى الله عليه وسلم فقالت أي باريرة كنت + +345 +00:43:10,250 --> 00:43:17,260 +ذكرت ذلك لأهلي فأبوا إلا أن يكون لهم الولاءفعلم + +346 +00:43:17,260 --> 00:43:25,580 +النبي بذلك فقال خذيها الخطاب لعائشة خذيها واشترطي + +347 +00:43:25,580 --> 00:43:32,240 +لهم الولاء خذيها واشترطي لهم الولاء فإنما الولاء + +348 +00:43:32,240 --> 00:43:39,760 +لمن أعتق ومين اللي أعتق؟فإيه؟ لما تمت الصفقة + +349 +00:43:39,760 --> 00:43:45,140 +واشترتها وباتت بريرة الآن في ملك أم المؤمنين عائشة + +350 +00:43:45,140 --> 00:43:49,420 +وباتت حرة النبي عليه الصلاة والسلام أتى المسجد + +351 +00:43:49,420 --> 00:43:55,700 +وصعد المينبرة وخطب فحمد الله وأثنى عليه وقال مابال + +352 +00:43:55,700 --> 00:44:03,670 +رجال مابال رجال يشترطون شروطا ليست في كتاب اللهفأي + +353 +00:44:03,670 --> 00:44:10,010 +ما شرط ليس + +354 +00:44:10,010 --> 00:44:20,210 +في كتاب الله فهو باطل كتاب الله أحق وشرط الله أوثق + +355 +00:44:20,210 --> 00:44:23,010 +وإنما الولاء لمن أعلم + diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/XBAP7MfMk4w_postprocess.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/XBAP7MfMk4w_postprocess.srt new file mode 100644 index 0000000000000000000000000000000000000000..7373b1212b8099b85c318490b0a0128090347413 --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/XBAP7MfMk4w_postprocess.srt @@ -0,0 +1,1324 @@ +1 +00:00:21,860 --> 00:00:23,280 +بسم الله الرحمن الرحيم + +2 +00:00:26,460 --> 00:00:31,620 +إن الحمد لله نحمده و نستعينه و نستغفره و نعوذ + +3 +00:00:31,620 --> 00:00:37,240 +بالله من شرور أنفسنا و سيئات أعمالنا من يهدي الله + +4 +00:00:37,240 --> 00:00:43,540 +فلا مضل له و من يضل فلا هادي له و أشهد أن لا إله + +5 +00:00:43,540 --> 00:00:50,880 +إلا الله وحده لا شريك له و أشهد أن محمدا عبده و + +6 +00:00:50,880 --> 00:01:00,650 +رسوله و بعديقول الإمام النووي رحمه الله تعالى وإن + +7 +00:01:00,650 --> 00:01:11,830 +صالح من دين على بعضه فهو إبراء عن باقه ويصح بلفظ + +8 +00:01:11,830 --> 00:01:20,650 +الإبراء والحط ونحوهما بيان هذا وبالله التوفيق + +9 +00:01:28,270 --> 00:01:40,290 +لو أني أقرت أحمد ألف دينار إلى أجل معين فلمّا حل + +10 +00:01:40,290 --> 00:01:49,610 +الأجل طلبته مالي فأشعرني + +11 +00:01:49,610 --> 00:01:54,290 +أنه لا يستطيع أن يدفعه تاما + +12 +00:01:56,770 --> 00:02:03,790 +فقلت يا أحمد أصالحك على + +13 +00:02:03,790 --> 00:02:13,630 +نصف هذا الدين اعطني نصفه وقد + +14 +00:02:13,630 --> 00:02:19,550 +أبرأتك من النصف الآخر فهذا + +15 +00:02:19,550 --> 00:02:23,530 +عقد صحيح + +16 +00:02:24,920 --> 00:02:29,840 +هذا عقد صحيح وأكون + +17 +00:02:29,840 --> 00:02:41,620 +قد صالحته على نصف مالي الذي لي عليه وقد أبرأته من + +18 +00:02:41,620 --> 00:02:50,000 +النصف الآخر وقد أبرأته من النصف الآخر وهذا + +19 +00:02:50,000 --> 00:02:59,600 +اسمههذا اسمه الصلح على الحطيطة الصلح على الحطيطة + +20 +00:02:59,600 --> 00:03:08,640 +وخير دليل نؤيد به كلامنا حديث كعب كعب ابن مالك رضي + +21 +00:03:08,640 --> 00:03:17,080 +الله عنه فإنه أقرض ابن أبي حدرد مالا فلما حل أجله + +22 +00:03:17,080 --> 00:03:20,620 +سأل كعب ما له + +23 +00:03:23,730 --> 00:03:29,670 +فتخاصما وارتفعت أصواتهما في مسجد النبي صلى الله + +24 +00:03:29,670 --> 00:03:39,560 +عليه وسلم فأجاف النبي صلى الله عليه وسلم سجفةخبائه + +25 +00:03:39,560 --> 00:03:49,340 +و أطل برأسه و قال يا كعب ضع عن أخيك هكذا و أشار + +26 +00:03:49,340 --> 00:03:57,000 +النصفة أشار النصفة ثم قال لابن أبي حدرد قم فادفع + +27 +00:03:57,000 --> 00:04:07,180 +اليه المال فهذا واضح هذا واضحأنه صلح على حقيقة صلح + +28 +00:04:07,180 --> 00:04:15,620 +على حقيقة أو على مسامحة لجزء من المال ليس بالضرورة + +29 +00:04:15,620 --> 00:04:21,400 +أن يكون النصف يمكن أن يكون الخمسة أو السادسة أو + +30 +00:04:21,400 --> 00:04:30,320 +الثلثة أو الربعما تطيب به نفسه فهذا يعني شيء طيب + +31 +00:04:30,320 --> 00:04:37,600 +وهو من صناعي المعروف يا + +32 +00:04:37,600 --> 00:04:46,420 +أخوات الطيبات صلح الحقيقة يصح من غير خلاف بلفظ + +33 +00:04:46,420 --> 00:04:54,070 +الإبراءيصح من غير خلاف بلفظ الإبراء و كذلك بلفظ + +34 +00:04:54,070 --> 00:05:02,170 +الحط، ماذا يعني هذا؟ لو قلت لأحمد، يا أحمد لقد حلى + +35 +00:05:02,170 --> 00:05:09,320 +الدين الذي لي عليكفادفع لي نصفه وقد أبرأتك من + +36 +00:05:09,320 --> 00:05:14,740 +النصف الثاني أو أقول له أبرأتك يا أحمد من نصف مال + +37 +00:05:14,740 --> 00:05:21,620 +الذي عليك وادفع إلي النصف الآخر أو أقول يا أحمد + +38 +00:05:22,450 --> 00:05:30,490 +حططت عنك أو وضعت عنك نصف مالي الذي عليك وادفع ليه + +39 +00:05:30,490 --> 00:05:38,370 +نصفه الآخر فهذه صيغة صحيحة عند الشافعية من غير + +40 +00:05:38,370 --> 00:05:47,990 +خلاف ثم بعدها قالأي الإمام النووي رحمه الله تعالى + +41 +00:05:47,990 --> 00:05:54,590 +و بلفظ الصلح في الأصح و بلفظ الصلح في الأصح و + +42 +00:05:54,590 --> 00:06:03,630 +المعنى و يصح صلح الحقيقة كقول صالحتك عن الألف الذي + +43 +00:06:03,630 --> 00:06:11,170 +لي عليك على خمسمائة صالحتك على الألف الذي لي عليك + +44 +00:06:12,480 --> 00:06:21,760 +عن الألف الذي لي عليك على خمسمائة فهذا جائز في + +45 +00:06:21,760 --> 00:06:27,680 +الأصح عند الشافعية جائز في الأصح عند الشافعية + +46 +00:06:30,110 --> 00:06:38,350 +في مقابل الأصحي وهو الصحيح أنه ينبغي أن يلتزم + +47 +00:06:38,350 --> 00:06:46,990 +اللفظ الصريح مثل حططت عنك أو وضعت عنك أو أبرأتك ثم + +48 +00:06:46,990 --> 00:06:55,070 +بعدها قال الإمام النووي رحمه الله و لو صالح من حال + +49 +00:06:57,890 --> 00:07:11,390 +على مؤجل مثله أو عكس لغى فإن عجل المؤجلة صح الأداء + +50 +00:07:11,390 --> 00:07:19,770 +فإن عجل المؤجلة صح الأداء مرة أخرى قال الإمام + +51 +00:07:19,770 --> 00:07:25,270 +النووي رحمه الله و لو صالح من حال + +52 +00:07:30,000 --> 00:07:39,760 +على مؤجل مثله أو عكس لغى بيان هذا وبالله تعالى + +53 +00:07:39,760 --> 00:07:50,500 +التوفيق لو أني أقرأت أحمد ألف دينار لمدة خمسة أشهر + +54 +00:07:50,500 --> 00:08:01,070 +مثلا وحل أجالها حل أجالها فقولت يا أحمدصالحتك أو + +55 +00:08:01,070 --> 00:08:12,870 +قال هو ايه صالحتك يعني يا شيخي على أن تؤجلى على أن + +56 +00:08:12,870 --> 00:08:17,030 +تؤجلى او + +57 +00:08:17,030 --> 00:08:25,930 +على أن أدفع لك مالك إلى أجل خمسة أشهر أخرى إلى أجل + +58 +00:08:25,930 --> 00:08:33,910 +هو خمسة أشهر أخرىواضح الصورة؟ قلت له أو قال لي + +59 +00:08:33,910 --> 00:08:42,910 +صالحتك يا شيخي على ال + +60 +00:08:42,910 --> 00:08:48,890 +.. يعني على المال الذي لك عليه على أن أدفعه لك بعد + +61 +00:08:48,890 --> 00:08:57,290 +خمسة أشهر أخرىفهذه الصورة باطلة، هذه الصورة باطلة + +62 +00:08:57,290 --> 00:09:05,310 +وذلك أن الحال لا .. لا يؤجل فلا يصح ولا يستقيم أن + +63 +00:09:05,310 --> 00:09:13,950 +يكون .. أن يكون هذا عقد صلح لكن لو بادر إليه + +64 +00:09:13,950 --> 00:09:26,540 +المحسن لو قلت له مثلا عندما اعتذرعن عدم الجهوزية + +65 +00:09:26,540 --> 00:09:35,080 +عندما اعتذر عاجزا عن السداد فتذكرت قوله تعالى وإن + +66 +00:09:35,080 --> 00:09:42,240 +كان ذو عسرة فنظرة إلى ميصرة فأحببت أني أن أمهله + +67 +00:09:42,240 --> 00:09:45,620 +إلى حين الميصرة فقلت + +68 +00:09:49,410 --> 00:09:57,110 +أرجئك إلى خمسة أشهر أخرى أو إلى أقل من ذلك أو إلى + +69 +00:09:57,110 --> 00:10:04,650 +أكثر فهذا يعني من صناعع المعروف ومن الوعود الطيبة + +70 +00:10:04,650 --> 00:10:14,250 +الكريمة التي تتضمن تنفيس الكربة و تفريجها إذا + +71 +00:10:15,780 --> 00:10:25,600 +لو صالح من حال على مؤجل مثله على مؤجل مثله فهذا + +72 +00:10:25,600 --> 00:10:36,340 +يعد لاغيا لأن الحلول لا يؤجل يا بنات لا تظن أن ظنة + +73 +00:10:36,340 --> 00:10:45,670 +من كنة أن قول الإمام النووي مثلهله مفهوم مخالف + +74 +00:10:45,670 --> 00:10:53,710 +بمعنى لو مثلا أجلني إلى أقل من المال صح ذلك أو إلى + +75 +00:10:53,710 --> 00:11:01,450 +أكثر من المال صح ذلك ليس الأمر كذلك يعني لو كنت + +76 +00:11:02,460 --> 00:11:09,140 +أدنته أو أقرته مثلا + +77 +00:11:09,140 --> 00:11:12,920 +ألف دينار لمدة خمسة أشهر وحل أجالها + +78 +00:11:16,420 --> 00:11:26,080 +فقال صالحتك صالحتك مثلا على أن أنقدها على أن أدفع + +79 +00:11:26,080 --> 00:11:32,700 +لك تسعة مائة إلى أجل مثلا أربعة أشهر فإنه لا يصح + +80 +00:11:32,700 --> 00:11:41,560 +أيضا أو أوان يقول صالحتك على ان ادفع لك ما لك + +81 +00:11:41,560 --> 00:11:48,860 +وزيادة عليه مائة بعد خمسة أشهر فلا يصح أيضا لان + +82 +00:11:48,860 --> 00:11:59,300 +ايه لان الحلول لا يؤجلوا و لانيعني الحطة في مقابلي + +83 +00:11:59,300 --> 00:12:04,940 +.. في مقابلي يعني أتأ الأجل أو الزيادة في مقابل + +84 +00:12:04,940 --> 00:12:08,980 +الأجل فإنها ممنوع منها + +85 +00:12:10,110 --> 00:12:17,330 +الصورة الثانية لو أنه عكس الأمر لو أنه عكس الأمر + +86 +00:12:17,330 --> 00:12:27,430 +فمثلا كنت أقرت أحمد ألف دينار لإيه لأجل هو خمسة + +87 +00:12:27,430 --> 00:12:34,710 +أشهر هو خمسة أشهر فبعد يوم أو يومين أو ثلاثة مثلا + +88 +00:12:34,710 --> 00:12:42,180 +صالحتهأو صالحني على ايه؟ على تعجيلي .. على تعجيلي + +89 +00:12:42,180 --> 00:12:48,140 +هذا المال صالحني على تعجيلي هذا المال بنفس القدر + +90 +00:12:48,140 --> 00:12:57,550 +وبنفس النوع أو الجنس وبنفس العددأو الصفة عفوا بنفس + +91 +00:12:57,550 --> 00:13:04,230 +القدر وبنفس الجنس وبنفس الصفة يعني ألف دينار ألف + +92 +00:13:04,230 --> 00:13:12,290 +دينار أردني فهذا لا يصح قالوا لأن أيه لأن الأجلة + +93 +00:13:12,290 --> 00:13:21,100 +لا يستصحبوا لأن الأجلة لا يستصحبواولا ايه ولا + +94 +00:13:21,100 --> 00:13:29,620 +يُسأل حلوله لكن يجوز هذا .. يجوز هذا من غير عقد + +95 +00:13:29,620 --> 00:13:35,590 +مصالحة كما لو أن المدينةأرجو الانتباه كما لو أن + +96 +00:13:35,590 --> 00:13:42,110 +المدين يسر الله له ووسع عليه فبات قادرا على أن يرد + +97 +00:13:42,110 --> 00:13:48,970 +المال قبل حلول الأجل فبادر بذلك فقال يا شيخي الله + +98 +00:13:48,970 --> 00:13:55,050 +جل وعلا رزقني رزقا حسنا فبت قادرا على أن أرد إليك + +99 +00:13:55,050 --> 00:14:02,740 +مالك قبلحلول أجله فهذا أيضا يعني من مكارم الأخلاق + +100 +00:14:02,740 --> 00:14:10,820 +هذا من مكارم الأخلاق و كذلك من يعني محاسن العادات + +101 +00:14:10,820 --> 00:14:18,460 +ثم هو يشجع أن يكون باب باب القرض الحسن مفتوحا بين + +102 +00:14:18,460 --> 00:14:26,300 +المؤمنين أنفسهم وبين المؤمناتلأن القرضة من عقود + +103 +00:14:26,300 --> 00:14:31,440 +الإرفاق والتيسير ولقد جاء في حديث عبد الله بن عمر + +104 +00:14:31,440 --> 00:14:36,500 +.. أرجو الانتباه جاء في حديث عبد الله بن عمر رضي + +105 +00:14:36,500 --> 00:14:45,340 +الله عنهما قالسأل رجل النبي صلى الله عليه وسلم + +106 +00:14:45,340 --> 00:14:52,220 +فقال يا رسول الله أي الناس أحب إلى الله تعالى وأي + +107 +00:14:52,220 --> 00:14:59,000 +الأعمال أحب إلى الله قال صلى الله عليه وسلم أحب + +108 +00:14:59,000 --> 00:15:06,500 +الناس إلى الله تعالى أنفعهم للناسوأحب الأعمال إلى + +109 +00:15:06,500 --> 00:15:15,140 +الله تعالى سرور تدخله على مسلم تكشف عنه جوعة أو + +110 +00:15:15,140 --> 00:15:23,310 +تفرج عنه كربة أو تقضي عنه ديناثم قال و لأن أمشي مع + +111 +00:15:23,310 --> 00:15:31,050 +أخ في حاجة أحب إلي من أن أعتكف في هذا المسجد شهرا + +112 +00:15:31,050 --> 00:15:37,570 +و أشار إلى مسجده و معلوم أن الصلاة في مسجده بألف + +113 +00:15:37,570 --> 00:15:44,300 +صلاة فيما سواه إلا الحرام والأقصىيعني الصلاة في + +114 +00:15:44,300 --> 00:15:52,060 +مسجد النبي صلى الله عليه وسلم مضاعفة الأجر إلى ألف + +115 +00:15:52,060 --> 00:15:59,700 +ضعف فقال ولأن أمشي مع أخ في حاجة أحب إلي من أن + +116 +00:15:59,700 --> 00:16:06,560 +أعتكف في هذا المسجد شهرا ثم قال ومن كف غضبه ستر + +117 +00:16:06,560 --> 00:16:14,570 +الله عورتهومن كظم غيظه ولو شاء أن يمضيه أمضاه ملأ + +118 +00:16:14,570 --> 00:16:22,850 +الله قلبه رجاء يوم القيامة وثم قال ومن مشى مع أخ + +119 +00:16:22,850 --> 00:16:30,970 +في حاجة حتى تتهيأ له أثبت الله قدمه يوم تزول + +120 +00:16:30,970 --> 00:16:36,870 +الأقدام وفي حديث أبي هريرة رضي الله عنه قالقال + +121 +00:16:36,870 --> 00:16:43,470 +رسول الله صلى الله عليه وسلم من نفس عن مؤمن كربة + +122 +00:16:43,470 --> 00:16:50,270 +من كرب الدنيا نفس الله عنه كربة من كرب يوم القيامة + +123 +00:16:50,270 --> 00:16:56,170 +ومن يسر على محسن في الدنيا يسر الله عليه في الدنيا + +124 +00:16:56,170 --> 00:17:01,890 +والآخرة ومن ستر مسلما في الدنيا ستراه الله في + +125 +00:17:01,890 --> 00:17:08,730 +الدنيا والآخرةوالله في عون العبد ما كان العبد في + +126 +00:17:08,730 --> 00:17:15,490 +عون أخيه وما اجتمع قوم في بيت من بيوت الله يتلون + +127 +00:17:15,490 --> 00:17:22,770 +كتاب الله ويتدارسون بينهمإلا حفتهم الملائكة + +128 +00:17:22,770 --> 00:17:29,790 +وغشيتهم الرحمة ونزلت عليهم السكينة وذكرهم الله في + +129 +00:17:29,790 --> 00:17:37,630 +من عنده ومن بطأ به عمله لم يسرع به نسبه + +130 +00:17:39,950 --> 00:17:47,050 +ثم بعدها قال فان عجل المؤجلة صح الأداء هذه إضافة + +131 +00:17:47,050 --> 00:17:55,350 +أو زيادة مهمة هذه زيادة مهمة فان عجل المؤجلة صح + +132 +00:17:55,350 --> 00:18:03,420 +الأداء يعني لا يجوز لا يصحعقدا لا يصح أن يكون + +133 +00:18:03,420 --> 00:18:10,520 +تعجيل المؤجلي عقدا عقد صلح لكنه يجوز ويصح ويقبل + +134 +00:18:10,520 --> 00:18:18,500 +فعلا واضح الأمر أن يبادر المدين بعد أن وجد التوسعة + +135 +00:18:18,500 --> 00:18:24,820 +والمكنة على أن يسد الدين بادر بسداده قبل أن يحل + +136 +00:18:24,820 --> 00:18:30,880 +أجلهقلت هذا مما كارم الأخلاق و مما حاسن العادات + +137 +00:18:30,880 --> 00:18:33,840 +ولذلك يقبل صنيعهم + +138 +00:18:40,790 --> 00:18:47,670 +بعدها قال الإمام النووي رحمه الله و لو صالح من + +139 +00:18:47,670 --> 00:18:56,050 +عشرة حالة على + +140 +00:18:56,050 --> 00:19:07,950 +خمسة مؤجلة برئ من خمسة وبقيت خمسة حالة ولو عكس لغا + +141 +00:19:08,610 --> 00:19:18,930 +مرة أخرى قال الإمام النووي ولو صالح من عشرة حالة + +142 +00:19:18,930 --> 00:19:34,850 +على خمسة مؤجلة برئ من خمسة وبقيت خمسة حالة ولو عكس + +143 +00:19:34,850 --> 00:19:48,610 +لغةبيان هذا وبالله التوفيق كنت مثلا أقرت أحمد عشرة + +144 +00:19:48,610 --> 00:19:55,370 +دراهم لمدة + +145 +00:19:55,370 --> 00:19:56,770 +ستة أشهر + +146 +00:20:01,010 --> 00:20:09,490 +ثم قلت تعالى يا أحمد تعالى أصالحك تعالى أصالحك قال + +147 +00:20:09,490 --> 00:20:18,430 +نعم قال او قلت صالحتك صالحتك على العشرة او عن + +148 +00:20:18,430 --> 00:20:24,910 +العشرة دراهم المؤجلة لستة أشهر او المعجلة انا + +149 +00:20:24,910 --> 00:20:28,550 +متأسف جدا صالحتك + +150 +00:20:29,610 --> 00:20:39,690 +عن دراهم العشرة التي حل أجلها التي حل أجلها صالحتك + +151 +00:20:39,690 --> 00:20:50,310 +عنها بخمسة دراهم مؤجلة لستة أشهر بخمسة دراهم مؤجلة + +152 +00:20:50,310 --> 00:20:55,810 +لستة أشهر ماذا فهمتنا من المثال؟ + +153 +00:20:59,030 --> 00:21:10,350 +طيب انت صريحة بارك الله فيك الان احمد بحاجة + +154 +00:21:10,350 --> 00:21:18,790 +الى مال وعندي ما افرج به كربته فكنت اقرته عشرة ايه + +155 +00:21:18,790 --> 00:21:27,610 +عشرة دراهم من الفضة لمدة مثلا لمدة شهرينأو ثلاثة + +156 +00:21:27,610 --> 00:21:33,150 +أشهر فحل أجلها اسمعي يا بنتي افهمي وبعدين اكتبي + +157 +00:21:33,150 --> 00:21:42,190 +فحل أجلها حل أجلها فبدلي من قرائن حال أحمد أنه + +158 +00:21:42,190 --> 00:21:50,650 +عاجز عن السداد عاجز عن السدادفتمثلت قوله تعالى وإن + +159 +00:21:50,650 --> 00:21:55,110 +كان ذو عصرة فنظرة إلى ما يصرف فقلت تعالى يا أحمد + +160 +00:21:55,110 --> 00:22:01,110 +لا تقلق تعالى يا ابني صالحتك على + +161 +00:22:02,730 --> 00:22:09,950 +عشرة او على المال الذي ليه عليك وقد حل اجله الاصل + +162 +00:22:09,950 --> 00:22:17,370 +انك انت تدفع ليه الآن صالحتك عنه بخمسة دراهم مؤجلة + +163 +00:22:17,370 --> 00:22:26,020 +لستة أشهرأسألك يا بنتي أنا بدي منه جديش؟ عشرة بدي + +164 +00:22:26,020 --> 00:22:32,280 +منه عشرة و الآن حل أجلها حل أجلها اليوم فانا قلتله + +165 +00:22:32,280 --> 00:22:40,580 +قلتله اه قلتله صلاحتك على خمسة المؤجلة إلى ايه طب + +166 +00:22:40,580 --> 00:22:46,700 +انا مدينه عشرة و صلاحته على خمسة لمدة ستة أشهرين + +167 +00:22:46,700 --> 00:22:54,530 +ماذا يفهم أحمد من هذا الكلام؟بيفهم أحمد إن أنا + +168 +00:22:54,530 --> 00:23:01,930 +سامحته بخمس دراهم أبرقته + +169 +00:23:01,930 --> 00:23:10,350 +من خمسة دراهم وطالبته بخمسة مؤجلة يعني وص على نفسك + +170 +00:23:10,350 --> 00:23:15,560 +يا ابني ما تضايق أنا سامحك بخمسةوبدي منك خمسة مش + +171 +00:23:15,560 --> 00:23:23,440 +الآن بدي منك خمسة بعد ستة أشهرين قالوا أما الخمسة + +172 +00:23:23,980 --> 00:23:35,260 +إيه؟ اللي لم تذكر فهذه إيه؟ هذه عفو و هذه إبراء، + +173 +00:23:35,260 --> 00:23:43,260 +أه فتقبله و أما الخمسة اللتي أجلتها فإن الحال لا + +174 +00:23:43,260 --> 00:23:50,730 +يؤجل فإن الحال لا يؤجل كيف؟لا يؤجلوا .. لا يؤجلوا + +175 +00:23:50,730 --> 00:23:57,850 +بإيه؟ بالعقد، بعقد الصلح، لكن لو قلت له .. لو قلت + +176 +00:23:57,850 --> 00:24:04,910 +له عفوت عنك أو أبرقتك من خمسة و إيه؟ وأخرتك في + +177 +00:24:04,910 --> 00:24:11,260 +الخمسة الباقية إلى حين ميصر، بنفعبنفع لكن دون ان + +178 +00:24:11,260 --> 00:24:18,200 +يأخذ هذا الله يفتح عليك ان يأخذ طبيعة عقد الصلح ان + +179 +00:24:18,200 --> 00:24:25,540 +يأخذ طبيعة عقد الصلح قالوا لأن ايه لأن المعجلة لا + +180 +00:24:25,540 --> 00:24:35,420 +يؤجل و لأن المؤجلة لا يعجل واضح الأمر اين؟ بيقول + +181 +00:24:39,130 --> 00:24:47,470 +ولو عكس الأمر لغى أيضا، ولو عكس الأمر لغى كيف .. + +182 +00:24:47,470 --> 00:24:57,730 +اه كيف بدنا نعكس الصورة مثلا كنت أعطيت أحمد عشرة + +183 +00:24:57,730 --> 00:25:07,840 +دراهم لمدة ثلاثة أشهر مثلاأقربت أحمد عشرة دراهم + +184 +00:25:07,840 --> 00:25:15,440 +لمدة ثلاثة أشهر لمدة فبعد يومين أو يومين قلت تعالى + +185 +00:25:15,440 --> 00:25:23,700 +يا أحمد قلت تعالى يا أحمد صالحتك صالحتك على أن + +186 +00:25:23,700 --> 00:25:32,620 +تعطيني خمسة دراهم حالة أن تعطيني خمسة دراهم حالة + +187 +00:25:36,420 --> 00:25:39,340 +فماذا يحصل هنا؟ + +188 +00:25:45,770 --> 00:25:52,470 +لم يحل استحقاقي في استرداد المال لأن انا امهلته + +189 +00:25:52,470 --> 00:26:00,010 +اعطيته المال اه امهلته امهلته لثلاثة اشهر لكن بعد + +190 +00:26:00,010 --> 00:26:06,170 +يوم او يومين بادرت اليه و قلت صالحتك على ايه على + +191 +00:26:06,170 --> 00:26:11,930 +العشرة اللتي لي عليك وهي مؤجلة ان تعطيني خمسة حالة + +192 +00:26:12,680 --> 00:26:19,220 +انتوا اعطياني خمسة؟ قال هذا لا غن ولا يصح، هذا لا + +193 +00:26:19,220 --> 00:26:26,900 +غن ولا يصحونفالمؤمنون عند شروطهم الآن الصورة + +194 +00:26:26,900 --> 00:26:33,960 +الثانية الصورة الثانية كنت أعطيته عشرة دراهم مؤجلة + +195 +00:26:33,960 --> 00:26:41,340 +لثلاثة أشهر بعد يوم أو يومين قلتله تعال صالحتك على + +196 +00:26:41,340 --> 00:26:49,630 +خمسة دراهم حالة فهذه ابتداء مخالفة للشرطللشرط + +197 +00:26:49,630 --> 00:26:57,110 +اللذي شرط معه في العقد وقد قال صلى الله عليه وسلم + +198 +00:26:57,110 --> 00:27:03,390 +المؤمنون عند شروطهم إلا شرطا أحلى حراما أو حرم + +199 +00:27:03,390 --> 00:27:13,450 +حلالا إضافة إلى أنأني أبرأته من خمسة في مقابل + +200 +00:27:13,450 --> 00:27:20,410 +الأجل، في مقابل الأجل، واضح الأمر؟ فالإبراء يعتبر + +201 +00:27:21,350 --> 00:27:27,410 +الإبراء يعتبر الخمسة اللي أنا سكت عنها تعتبر واضح + +202 +00:27:27,410 --> 00:27:33,930 +لكن الخمسة اللي اشترت تعجيلها وان يدفعها الآن فهذه + +203 +00:27:33,930 --> 00:27:41,250 +لا غية، هذه لا غية بل لا تدفع إلا عند حلول الأجل + +204 +00:27:41,250 --> 00:27:50,100 +بعد ثلاثة أشهرين، أي نعمنعم النوع الثاني الصلح على + +205 +00:27:50,100 --> 00:28:03,620 +الإنكار كل ما تقدم معنى هو صلح على إقرار يعني ال + +206 +00:28:03,620 --> 00:28:16,070 +.. ال .. يعني الذي عنده الحقالذى عنده المتاع هو لم + +207 +00:28:16,070 --> 00:28:24,860 +ينكر بل يقر بهيقر به، لكنه يعني هو بحاجة إليه + +208 +00:28:24,860 --> 00:28:32,180 +أحيانا، هو غير موجود عنده أحيانا، هو قد تلف أو + +209 +00:28:32,180 --> 00:28:41,340 +عطبة إلى غير ذلك من الأسباب الداعية إلى أيه؟ إلى + +210 +00:28:41,340 --> 00:28:48,920 +المطل، إلى التأخير، وهي داعية أيضا إلى المصالحة + +211 +00:28:49,400 --> 00:28:58,140 +واضح؟ لكن الآن ما سنستقبله من ايه؟ من مسائل ومن + +212 +00:28:58,140 --> 00:29:06,700 +فروع تتعلقوا بحق منكر، بحق منكر، يعني نشأت خصومة + +213 +00:29:06,700 --> 00:29:13,040 +بين اثنين، بين اثنين، أحدهما يدعي عند الآخر حق + +214 +00:29:13,070 --> 00:29:21,070 +والاخر يقول أبدا ليس له عندي من حق البتة، واضح؟ + +215 +00:29:21,070 --> 00:29:27,690 +فبسبب الإنكار نشأت الخصومة، ثم بدى لهذا المنكر أن + +216 +00:29:27,690 --> 00:29:35,010 +يصالح صاحب الحقأو المدّعي المدّعي للإيه للحق بدأ + +217 +00:29:35,010 --> 00:29:42,310 +له أن يصالحه واضح الأمر إذا مرة أخرى ما سبق معنى + +218 +00:29:42,310 --> 00:29:51,230 +فهو الصلح عن إقرار أما ما سنستقبله الآن فهو الحديث + +219 +00:29:51,230 --> 00:30:01,300 +عن صلح عن إنكارفيقول الإمام الصلح على الإنكار + +220 +00:30:01,300 --> 00:30:05,140 +فيبطل + +221 +00:30:05,140 --> 00:30:10,740 +إن جرى على + +222 +00:30:10,740 --> 00:30:19,140 +نفسي المدعى بيان ذلك وبالله التوفيقالصُلح على + +223 +00:30:19,140 --> 00:30:29,360 +الإنكار أي إنكار المدعى عليه أو السكوت عنه وصورة + +224 +00:30:29,360 --> 00:30:37,380 +ذلك لو ادعى شخص اسمعنا صورة ذلك لو ادعى شخص على + +225 +00:30:37,380 --> 00:30:46,080 +آخر شيء كجهاز حاسوبواحد قال للتاني أنا أعطيتك جهاز + +226 +00:30:46,080 --> 00:30:55,900 +حاسوب عارية عارية أو أجرتك إياه أو بعتكه ولم + +227 +00:30:55,900 --> 00:31:04,470 +تنقدني ثمنه واضح الأمر؟إذا لو ادعى شخص على آخر شيئ + +228 +00:31:04,470 --> 00:31:11,350 +كجهاز حاسوب مثلا فانكره المدعى عليه قال أبدا ما + +229 +00:31:11,350 --> 00:31:16,590 +أعطيتني جهاز حاسوب لا بسبيل العارية ولا بسبيل + +230 +00:31:16,590 --> 00:31:26,130 +الإجارة ولا بسبيل البيع بثمن مؤجل فكر .. فكر + +231 +00:31:26,130 --> 00:31:36,290 +المدعى عليه المنكر يعنيقال هذا رجل عن المدعى هذا + +232 +00:31:36,290 --> 00:31:43,310 +رجل شديد و صاحب عائلة كثيرة و أعلم أن له عشر من + +233 +00:31:43,310 --> 00:31:54,330 +الذكور الشباب فيمكن أن يحرضهم علي و يثورهم + +234 +00:31:54,330 --> 00:32:05,430 +أن ينقموا منييعني اقتنع على أن يصالحه لا من أجل + +235 +00:32:05,430 --> 00:32:12,990 +أنه صاحب حق عنده بل من أجل أن يدفع أذاه وشره بل من + +236 +00:32:12,990 --> 00:32:21,530 +أجل أن يدفع أذاه وشره فقال قال صالحتك + +237 +00:32:22,750 --> 00:32:31,410 +صالحتك على أن أدفع لك جهاز حاسوب على المواصفات + +238 +00:32:31,410 --> 00:32:44,040 +التي ذكرتها قال هذا الصلحباطل هذا الصلح باطل قلنا + +239 +00:32:44,040 --> 00:32:51,700 +وما سبب بطلانه قال سبب بطلانه أن الله جل وعلا قال + +240 +00:32:51,700 --> 00:32:57,960 +ولا تأكلوا أموالكم بينكم بالباطل وهذا أكل للمال + +241 +00:32:57,960 --> 00:33:05,430 +بالباطل أليس كذلك مصبوط ولا لأهذا شيء وشيء آخر + +242 +00:33:05,430 --> 00:33:10,530 +النبي صلى الله عليه وسلم لما أحلى الصلح بين الناس + +243 +00:33:10,530 --> 00:33:20,390 +أحله شريطة ألا ألا يحل الصلح حراما ولا يحرمه + +244 +00:33:20,390 --> 00:33:30,520 +حلالا، الآن الصلح هذاهل يعني شرطه الذي ذكره النبي + +245 +00:33:30,520 --> 00:33:36,760 +صلى الله عليه وسلم في الحديث منفي؟ الآن لو صالحته، + +246 +00:33:36,760 --> 00:33:43,330 +أليس هذا سيأخذ المال سُحتًا حرامًا؟مصبوط ولا لأ؟ + +247 +00:33:43,330 --> 00:33:52,390 +إذا هذا صلح لم يكن مطابقا لإيه الصلح الذي أراده + +248 +00:33:52,390 --> 00:33:58,470 +النبي صلى الله عليه وسلم وأذن به لأن الصلحة + +249 +00:33:58,470 --> 00:34:06,890 +والحالة هذه مبنية على تحليل الحرامواضح الكلام ثم + +250 +00:34:06,890 --> 00:34:14,550 +للأمر السبب الثالث ركزنا فيه سبب الثالث انا صلاحته + +251 +00:34:14,550 --> 00:34:22,950 +و اعطيته اعطيته ما يدعيه عليا وهو جهاز حاسوب لماذا + +252 +00:34:22,950 --> 00:34:31,580 +اعطيته انا كنت قد ذكرت هذا لماذا اعطيتهدفع لنقمته + +253 +00:34:31,580 --> 00:34:36,960 +وأذاه، أليس كذلك؟ طيب يا بنات، هل يشترى .. هل + +254 +00:34:36,960 --> 00:34:42,860 +يشترى دفع لإيذا؟يعني هل يجوز من أجل أن أدفع أذاه + +255 +00:34:42,860 --> 00:34:49,660 +من أجل أن أتحاشى أذاه أن أدفع ثمنا؟ أليس قد أمرنا + +256 +00:34:49,660 --> 00:34:56,700 +الله تعالى أو نهان الله تعالى ورسوله صلى الله عليه + +257 +00:34:56,700 --> 00:35:04,310 +وسلم عن إذاء المؤمنين والمؤمنات؟البلاش، البلاش من + +258 +00:35:04,310 --> 00:35:11,110 +غير عوض، كل أحد من الناس ممنوع أن يؤذي، أن يؤذي + +259 +00:35:11,110 --> 00:35:17,810 +يعني أخاه قال والله لا يؤمن، والله لا يؤمن، والله + +260 +00:35:17,810 --> 00:35:24,650 +لا يؤمن، قيل من يا رسول الله؟ قال من لا يؤمن جاره + +261 +00:35:24,650 --> 00:35:33,460 +بواقهفالإيذاء حرام قال صلى الله عليه وسلم لا ضرر + +262 +00:35:33,460 --> 00:35:38,460 +ولا ضرار في الإسلام وقد اعتمد العلماء هذا الحديث + +263 +00:35:38,460 --> 00:35:45,660 +قاعدة من قواعد الفقهإذا كل أحد ينبغي أن يمسك أذاه + +264 +00:35:45,660 --> 00:35:54,060 +عن الآخرين ولا يجوز أن يتسبب بضرر لا في أنفسهم ولا + +265 +00:35:54,060 --> 00:36:01,640 +في أعراضهم ولا في أموالهم ولا كذلك أن يضر الحيوان + +266 +00:36:01,640 --> 00:36:09,190 +أو الطير إلا لمأكلةواضح؟ ولذلك دخلت امرأة للنار في + +267 +00:36:09,190 --> 00:36:14,230 +هرّة ونهى صلى الله عليه وسلم عن صبر البهائن ثم + +268 +00:36:14,230 --> 00:36:18,770 +أيضا في الحديث عن ابن مسعود قال كنا مع النبي في + +269 +00:36:18,770 --> 00:36:29,910 +سفر، فإيه؟يعني أخذت فراخة حمرة ففجعت + +270 +00:36:29,910 --> 00:36:42,830 +أمهن فأخذت ترف فوق رؤوسنا فلما رأى النبي ذلك قال + +271 +00:36:42,830 --> 00:36:49,990 +من فجع هذه بفراخها؟من فجع هذه بفراقها فقال صلى + +272 +00:36:49,990 --> 00:36:54,810 +الله عليه فقال عبد الله انا يا رسول الله فقال رد + +273 +00:36:54,810 --> 00:37:05,200 +اليها ولدها رد اليها ولدها ثم ايضا لما ايه لمالما + +274 +00:37:05,200 --> 00:37:13,400 +رأى بعيرا قد لحق بطنه بظهره من شدة الجوع قال اتقوا + +275 +00:37:13,400 --> 00:37:19,790 +الله في هذه العجمواتالعجموات يعني التي لا تشتكي + +276 +00:37:19,790 --> 00:37:25,770 +إذا هي جاءت ولا تشتكي إذا هي ضمئت ولا تشتكي إذا هي + +277 +00:37:25,770 --> 00:37:31,170 +تعبت من شدة ما نحمل عليها اتقوا الله في هذه + +278 +00:37:31,170 --> 00:37:39,030 +العجموات اركبوها صالحة وكلوها صالحة اركبوها صالحة + +279 +00:37:39,030 --> 00:37:46,210 +وكلوها صالحة إذا حتىحتى لا يجوز للإنسان أن يؤذي + +280 +00:37:46,210 --> 00:37:53,150 +الحيوانات بل أليس الكلب من أنجز الحيوانات؟ ولذلك + +281 +00:37:53,150 --> 00:37:57,610 +من حديث أبي هريرة رضي الله عنه قال قال صلى الله + +282 +00:37:57,610 --> 00:38:03,610 +عليه وسلم إذا ولغ الكلب في إناء أحدكم فليغسله سبعا + +283 +00:38:03,610 --> 00:38:13,040 +إحداهن بالتراب أليس هو لغلظ نجاسته؟واضح؟ أليس ذلك + +284 +00:38:13,040 --> 00:38:20,820 +لغلض نجاسته؟ بلى ومع ذلك فإن إيه؟ فإن السنة + +285 +00:38:20,820 --> 00:38:28,340 +طالعتنا أن بغيا من بني إسرائيل كانت ضمئة فإيه؟ + +286 +00:38:28,340 --> 00:38:35,060 +فوجدت بئرا فنزلت فشربت فلمّا رقت إلى فم البئر وجدت + +287 +00:38:35,060 --> 00:38:42,740 +كلبا يلهث ضمئا فقالتإن هذا الكلبة قد بلغ به الضمأ + +288 +00:38:42,740 --> 00:38:50,460 +ما كان قد بلغ مني فنزلت نزلت إلى البئر ثانية و + +289 +00:38:50,460 --> 00:38:58,000 +اغترفت له مالا بخفها و حملته في فيها و رقت إلى فم + +290 +00:38:58,000 --> 00:39:06,310 +البئر وسقط الكلب فشكر الله لها فغفر الله لهاولذلك + +291 +00:39:06,310 --> 00:39:13,410 +ابن القيم يقول حسنة لمرأة بغية زانية حسنة وما هي + +292 +00:39:13,410 --> 00:39:21,590 +هذه الحسنة رفقتها ورحمتها للكلب الذي هو من أنجسي + +293 +00:39:21,590 --> 00:39:29,430 +الحيوانات حسنة أحرقت جميع سيئاتها بما فيها فعل + +294 +00:39:29,430 --> 00:39:36,740 +الفاحشة التي هي يعنييعني من الكبائر بل من أكبر + +295 +00:39:36,740 --> 00:39:42,020 +الكبائر الله تعالى و لا تقربوا الذناب إنه كان + +296 +00:39:42,020 --> 00:39:53,060 +فاحشة وساء سبيلة، إنه كان فاحشة وساء سبيلة طيب + +297 +00:40:03,250 --> 00:40:12,950 +قال بعدها وكذا + +298 +00:40:12,950 --> 00:40:19,790 +إن جرى على بعضه في الأصحى بقول وكذا يبطل الصلح على + +299 +00:40:19,790 --> 00:40:26,190 +الإنكار إن جرى على بعض المدعى في الأصحى كما لو كان + +300 +00:40:26,190 --> 00:40:35,900 +على غير المدعى ماذا نفهم من هذا؟نفهم هذا الكلام + +301 +00:40:35,900 --> 00:40:48,340 +بالمثال لو كنت مثلا ادعيت ادعيت + +302 +00:40:48,340 --> 00:40:56,620 +على احمد اني اقرأته الف دينار فانكر ذلك علي ولم + +303 +00:40:56,620 --> 00:41:03,890 +يقر به قال ابدا ما اعطيتني فانت واهمأنت واهم لم + +304 +00:41:03,890 --> 00:41:10,630 +أخذ منك قرش واحدة قلت يا أحمد بنا كنت أعطيتك ألف + +305 +00:41:10,630 --> 00:41:20,010 +دينار قال أبدا أنت واهم أنت واهم فنشأت الخصومة ثم + +306 +00:41:20,010 --> 00:41:27,510 +قاف أحمدخاف أحمد وهو طالب من طلابنا أن أجور عليه + +307 +00:41:27,510 --> 00:41:38,490 +وأن أرسبه في المادة فأراد أن يستدفع هذا بصلحين + +308 +00:41:38,490 --> 00:41:46,090 +فقال يا شيخ صالحتك على خمسمائة دينار صالحتك على + +309 +00:41:46,090 --> 00:41:53,520 +خمسمائة دينار فقلت قبلتأه ثم هم أن يدفع ليه + +310 +00:41:53,520 --> 00:42:01,720 +خمسمائة دينار فهل يجوز هذا؟ هل يصح هذا؟لا يصح، + +311 +00:42:01,720 --> 00:42:07,920 +ليش؟ بل لو صالحني على + +312 +00:42:07,920 --> 00:42:14,600 +أقل من هذا أو على أكثر منه أيضا لا يصحه لأنه ما + +313 +00:42:14,600 --> 00:42:22,840 +أسكر منه الفرق فملء الكف منه حرام وما أسكر كثيره + +314 +00:42:22,840 --> 00:42:30,750 +فقليله حراممدى ما اني .. مدى ما اني لا املك بيناة + +315 +00:42:30,750 --> 00:42:39,440 +تثبت حقي عليهأه ثم هو يعني مستعد أن يحلف يمينا على + +316 +00:42:39,440 --> 00:42:45,940 +أن ذمته بريئة من حقي ماينبغي أن تكون خصومة ولا + +317 +00:42:45,940 --> 00:42:52,120 +يجوز لأحمد أن يهابني وأن يستدفع ضري وإيذائي بمال + +318 +00:42:52,120 --> 00:43:01,470 +فهذا إن حصل يكون أيه؟ يكون صلحا يحل الحرامةوالله + +319 +00:43:01,470 --> 00:43:08,570 +تعالى هو الذي يحل وهو الذي يحرم قال تعالى ولا تصف + +320 +00:43:08,570 --> 00:43:13,950 +ألسنتكم الكذبة ولا تقولوا لماذا تصفوا ألسنتكم + +321 +00:43:13,950 --> 00:43:20,230 +الكذبة هذا حلال وهذا حرام لتفتروا على الله الكذب + +322 +00:43:20,230 --> 00:43:28,430 +إن الذين يفترون على الله الكذب لا يفلحون إذا يا + +323 +00:43:28,430 --> 00:43:35,770 +أخوات الطيباتحتى لو صالحني على نصف المدعى، نصف + +324 +00:43:35,770 --> 00:43:42,430 +المدعى أو على ثلثه أو على ربعه أو على خمسه أو على + +325 +00:43:42,430 --> 00:43:50,900 +سدسه فالكل باطل، الكل باطلولا يجوز طبعا لو أنا + +326 +00:43:50,900 --> 00:43:59,340 +فعلت هذا فإن الإثم اه فإن الإثم لا على الذي يبذل + +327 +00:43:59,340 --> 00:44:07,540 +هذا بل الإثم على من تسلط عليه بغير حق على من تسلط + +328 +00:44:07,540 --> 00:44:14,420 +عليه بغير حق طيبانتهينا الآن عند قولي الإمام + +329 +00:44:14,420 --> 00:44:21,820 +النووي صالحني على الدار التي تدعيها ليس اقرارا على + +330 +00:44:21,820 --> 00:44:28,540 +الأصح بارك الله في كلنا وجزاك الله خيرا والحمد لله + +331 +00:44:28,540 --> 00:44:29,660 +رب العالمين + diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/eEtoZnaqYKQ.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/eEtoZnaqYKQ.srt new file mode 100644 index 0000000000000000000000000000000000000000..b921c4d2863e5502b3e38eb9ca24b3a9023f7109 --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/eEtoZnaqYKQ.srt @@ -0,0 +1,1343 @@ +1 +00:00:21,090 --> 00:00:27,050 +إن الحمد لله نحمده ونستعينه ونستغفره ونعوذ بالله + +2 +00:00:27,050 --> 00:00:33,110 +من شرور أنفسنا وسيئات أعمالنا من يهده الله فلا مضل + +3 +00:00:33,110 --> 00:00:38,810 +له ومن يضلل فلا هادي له وأشهد أن لا إله إلا الله + +4 +00:00:38,810 --> 00:00:46,090 +وحده لا شريك له وأشهد أن محمدا عبده ورسوله وبعد + +5 +00:00:46,090 --> 00:00:53,720 +نتابع الحديث عن أحكام الصلح قال الإمام النووي رحمه + +6 +00:00:53,720 --> 00:01:02,220 +الله وأهله من نفذ باب داره إليه لا من لاصقه جذاره + +7 +00:01:02,220 --> 00:01:12,640 +بيان ذلك قوله وأهله أي أهل الطريق غير النافذي وهو + +8 +00:01:12,640 --> 00:01:19,600 +المفتوح من طرف المسدود من طرفه الآخر هو + +9 +00:01:21,180 --> 00:01:27,740 +من .. من أهل هذا الطريق؟ قال أهله من نفذ باب داره + +10 +00:01:27,740 --> 00:01:36,320 +إليه لمن لعصقه جذاره من غير نفوذ بابه فيه لأن + +11 +00:01:36,320 --> 00:01:44,640 +أولئك هم المستحقون لانتفاع أو للانتفاع به لكونهم + +12 +00:01:44,640 --> 00:01:47,800 +الملاصقون + +13 +00:01:47,800 --> 00:01:50,120 +غيره أو دون غيرهم + +14 +00:01:53,010 --> 00:02:02,370 +ثم قال و هل الاستحقاق في كلها لكلهم أم تختص شركة + +15 +00:02:02,370 --> 00:02:11,750 +كل واحد بما بين رأس الدرب وباب ذاله وجهان أصحهما + +16 +00:02:11,750 --> 00:02:22,090 +الثاني الآن أخوات الطيبات هذا الطريق المفتوح من طرف + +17 +00:02:22,090 --> 00:02:30,710 +و المسدود من طرف آخر أهله + +18 +00:02:30,710 --> 00:02:34,550 +متفاوتون + +19 +00:02:34,550 --> 00:02:41,290 +في القرب من الطرف المفتوح و يلزم أيضا أن يكونوا + +20 +00:02:41,290 --> 00:02:49,350 +متفاوتين في القرب والبعد من الطرف المسدود لكن + +21 +00:02:49,350 --> 00:02:58,570 +العبرة بقربهم أو ببعضهم من الطرف المفتوح أظن، الآن + +22 +00:02:58,570 --> 00:03:04,230 +مثلا هذا هو الطريق وهو مسدود من هنا + +23 +00:03:07,230 --> 00:03:13,490 +يلزموا بالضرورة أن يكون ايه؟ أن يكون يعني بعض أهله + +24 +00:03:13,490 --> 00:03:24,050 +يسكنون في طرفه والبعض ممن يليهم وإيه؟ وجيران آخرون + +25 +00:03:24,050 --> 00:03:32,950 +ممن .. إيه؟ يلون الأول والثاني وهكذا .. وهكذا الآن + +26 +00:03:32,950 --> 00:03:41,320 +بيقول هو هل الاستحقاق في كلها يعني هذا الطريق + +27 +00:03:41,320 --> 00:03:49,420 +الطويل لو مثلا قلنا أهله الذين يسكنون في منتصفه + +28 +00:03:49,420 --> 00:04:01,820 +أهله الذين يسكنون في منتصفه ولكل دار أهل باب يفتح + +29 +00:04:01,820 --> 00:04:13,520 +على هذا الطريق الآن هل تتحقق لهم يعني صلاحية و هل + +30 +00:04:13,520 --> 00:04:22,640 +يثبت لهم حق في الانتفاع من أولي الطريق؟ إلى منتهاه + +31 +00:04:22,640 --> 00:04:31,660 +المسدود أم صلاحيتهم ثابتة من أول الطريق إلى + +32 +00:04:31,660 --> 00:04:39,280 +حين بلغ باب دارهم أم ما عدا ذلك أم ما عدا ذلك + +33 +00:04:39,280 --> 00:04:48,780 +فهو حق الجيران وأهل الذين يسكنون من بعدهم واضح + +34 +00:04:48,780 --> 00:04:55,880 +الصورة طبعا في + +35 +00:04:55,880 --> 00:05:02,920 +ذلك وجهان لكن قبل ذلك نقول في كل الطريق المذكورة + +36 +00:05:02,920 --> 00:05:10,000 +لكلهم أي لكل أهلها لكل أهل الطريق لأنهم ربما + +37 +00:05:10,000 --> 00:05:15,900 +احتاجوا إلى التردد والارتفاق بكل الطريق عند + +38 +00:05:15,900 --> 00:05:23,380 +إدخالي وإخراجي بعض حوائجهم هل هذا ثابت أم تختص + +39 +00:05:23,380 --> 00:05:29,940 +شركة كل واحد بما بين رأس الدرب يعني رأس الطريق و + +40 +00:05:29,940 --> 00:05:37,040 +باب ذاله قال الإمام وجهان اتضحت المسألة الآن قال + +41 +00:05:37,040 --> 00:05:46,920 +أصحهما الثاني ما هو الثاني أن الحق يثبت لهم فقط من + +42 +00:05:46,920 --> 00:05:51,160 +أول الطريق إلى باب ذالهم + +43 +00:05:56,670 --> 00:06:05,030 +لأن ذلك القدر هو محل ترددهم فيه وما عدا حكمه فيه + +44 +00:06:05,030 --> 00:06:11,750 +هو حكم الأجنبي من السكة أو الطريق فقط له ايه؟ له + +45 +00:06:11,750 --> 00:06:17,280 +أن يمر وليس له أن ايه؟ أن يستعمل الطريق استعمالا + +46 +00:06:17,280 --> 00:06:23,260 +شائعا وواسعا في نقل بضائعه ذهابا وإيابا وإدخال + +47 +00:06:23,260 --> 00:06:27,360 +مركباته وحيواناته والغ ذلك + +48 +00:06:30,420 --> 00:06:37,140 +ووجه الأول، الأول ماذا قال؟ قال بأن الحق يثبت لهم + +49 +00:06:37,140 --> 00:06:44,400 +من أول الطريق إلى منتهاه، وليس من أوله إلى باب + +50 +00:06:44,400 --> 00:06:52,710 +دارهم وجه هذا الدليل وجه هذا القول أنهم ربما + +51 +00:06:52,710 --> 00:06:58,630 +احتاجوا إلى التردد في جميعه والارتفاق به لوضع + +52 +00:06:58,630 --> 00:07:06,340 +الأثقال ونحوها ثم بعد ذلك قال الإمام وليس لغيرهم + +53 +00:07:06,340 --> 00:07:13,740 +فتح باب إليه أي إلى الطريق أو السكة المفتوحة من + +54 +00:07:13,740 --> 00:07:21,120 +طرف والمسدودة من طرفها الآخر ليس لغيرهم فتح باب + +55 +00:07:21,120 --> 00:07:28,100 +بقصد الاستطراق يعني بقصد أن يستعملوه لذهابهم + +56 +00:07:28,100 --> 00:07:38,180 +وإيابهم راجلين قلنا ليش ليس لأحد أن يفتح بابا + +57 +00:07:38,180 --> 00:07:46,760 +إضافيا إلى بابه الأصلي أو الأساسي؟ قال لتضرر أهل + +58 +00:07:46,760 --> 00:07:54,330 +هذا الشارع أو أهل هذه الطريق بفتح الباب الإضافي إلا + +59 +00:07:54,330 --> 00:08:03,910 +أن يأذنوا إلا أن يأذن كل أهله فإن أذنوا جاز ولهم + +60 +00:08:03,910 --> 00:08:12,770 +الرجوع في الإذن ولو بعد الفتح قياسا على العارية ولا + +61 +00:08:12,770 --> 00:08:19,070 +يغرمون شيئا، إيش معنى هذا؟ لو مثلا أهله هذا الشارع + +62 +00:08:19,070 --> 00:08:28,870 +أو الطريق أذنوا لإيه؟ لأحد من يعني يسكنون على هذا + +63 +00:08:28,870 --> 00:08:34,830 +الطريق وله باب عليه لما استأذنهم أن يفتح بابا + +64 +00:08:34,830 --> 00:08:42,150 +إضافيا أذنوا له أذنوا له طبعا لما أذنوا له أذنوا + +65 +00:08:42,150 --> 00:08:52,070 +له متنازلين عن حق أنفسهم بحق زائد له لا يثبت يعني + +66 +00:08:52,070 --> 00:08:59,370 +باستحقاق لا يثبت باستحقاق فلما كان الأمر كذلك يجوز + +67 +00:08:59,370 --> 00:09:08,360 +لهم شرعا وقانونا أن يتراجعوا عن ذلك متى شاؤوا وإن + +68 +00:09:08,360 --> 00:09:15,180 +فعلهم هذا وتنازلهم بمنزلة الإعارة بمنزلة الإعارة + +69 +00:09:15,180 --> 00:09:24,980 +كأنهم أعاروا حقهم حقهم لهذا الشخص مدة يراونها فمتى + +70 +00:09:24,980 --> 00:09:32,060 +شاؤوا أن يرجعوا عن ذلك لهم أن يرجعوا وليس له أن + +71 +00:09:32,060 --> 00:09:36,540 +يعاند أو إيه أو يأبى + +72 +00:09:39,300 --> 00:09:47,360 +وله أي للأجنبي الذي أذن له بفتح باب على الطريق ثم + +73 +00:09:47,360 --> 00:09:56,200 +أغلقه بالمسامير له فتحه إذا سمره في الأصح أي له أن + +74 +00:09:56,200 --> 00:10:03,230 +يفتح الباب بنزع مساميره هل لأنه إذا جاز له بالإذن + +75 +00:10:03,230 --> 00:10:10,190 +الأصلي أن يرفع الجدارة ليفتح الباب فلأن يفتحه بنزع + +76 +00:10:10,190 --> 00:10:18,830 +مساميره أو لا واضح الكلام؟ الآن محمد أو أحمد هو + +77 +00:10:18,830 --> 00:10:28,530 +يعني واحد من أهل هذه الطريق له دار بابها يفتحه على + +78 +00:10:28,530 --> 00:10:36,770 +هذا الطريقالآن استأذن بقية أهل الطريق أن يفتح بابا + +79 +00:10:36,770 --> 00:10:43,530 +إضافيا قالوا ولو تفضل يا محمد أنت رجل كريم وجار + +80 +00:10:43,530 --> 00:10:51,570 +وفي افتح يا أخي اه وحقق مصلحتك إن كنت تراها بفتح + +81 +00:10:51,570 --> 00:10:59,670 +باب إضافي فالرجل لم يكن قد أسس بابا إضافيا من قبل + +82 +00:11:00,620 --> 00:11:09,800 +فاقتضى اقتضى الحال منه أن يهدم من الجدار قدر + +83 +00:11:09,800 --> 00:11:12,440 +ايه؟ قدر باب فهدم + +84 +00:11:15,710 --> 00:11:22,690 +ثم وضع بابا خشبيا بعد حين بدى له أنه ليس بحاجة + +85 +00:11:22,690 --> 00:11:29,110 +لهذا الباب فبدلا من أن يبنيه ثانية أغلقـه + +86 +00:11:29,110 --> 00:11:33,870 +بالمسامير اللي ايه؟ اللي احنا بِـلغتنا بنقول جدره + +87 +00:11:33,870 --> 00:11:44,090 +أيوة أغلاقه بالمسامير ولم يبنيه يعني توقعا منه أنه + +88 +00:11:44,090 --> 00:11:53,210 +يعود أَن يحتاجه و لذلك أغلقه بالمسامير الآن هل + +89 +00:11:53,210 --> 00:12:02,750 +يعتبر الإغلاق هذا يعني تراجع منه وإذا عاد ثانية + +90 +00:12:02,750 --> 00:12:11,570 +لا بد أن يستأذن الآخرين ابتداء لا يلزم هذا إذا هل + +91 +00:12:11,570 --> 00:12:17,830 +يجوز له متى بدى له أنه بحاجة إلى هذا الباب أن + +92 +00:12:17,830 --> 00:12:27,130 +يفتحه بنزع المسامير ويستعمله؟ قالوا نعم لأنهم لما + +93 +00:12:27,130 --> 00:12:34,730 +أذنوا له بهدم الجدار ليفتح الباب كان هذا الإذن + +94 +00:12:34,730 --> 00:12:42,910 +متضمنًا بعد أن فتحه وأغلقه بالمسامير أن ينزع + +95 +00:12:42,910 --> 00:12:48,790 +المسامير وأن يفتحه كأن شيئًا لم يحصل، واضح؟ فإذا + +96 +00:12:48,790 --> 00:12:59,860 +أذنوا له بقطع الجدار وفتح باب فأذنهم هذا يتضمن فتح + +97 +00:12:59,860 --> 00:13:07,740 +الباب بنزع مساميره بالأولى هذا على الأصح وأما + +98 +00:13:07,740 --> 00:13:16,300 +الثاني مقابل الأصح لا يجوز له فتحه لأنه + +99 +00:13:16,300 --> 00:13:25,290 +يشرع بثبوت حقه في الاستطراق وليس له حق ثابت القصد + +100 +00:13:25,290 --> 00:13:32,850 +بيقول لأنه يشرع ثبوت حقه، لأنه يشرع ثبوت حقه في + +101 +00:13:32,850 --> 00:13:38,110 +الاستطراق، وليس له حق ثابت إلا أن يأذن أهل الطريق + +102 +00:13:38,110 --> 00:13:45,950 +بذلك، الآن أذن له والإذن لمرة واحدة ففتحه ثم أغلقه + +103 +00:13:45,950 --> 00:13:50,750 +بقرار من نفسه، إذا أراد أن يفتحه لابد أن يستأذنهم، + +104 +00:13:50,750 --> 00:13:55,790 +فإن أذنوا فتحه، وإن لم يأذنوا لم يفتحه + +105 +00:13:57,760 --> 00:14:05,460 +ليش؟ قالوا لإن إذا كان فتحوا وأغلقوا ثم عاد فتحه + +106 +00:14:05,460 --> 00:14:13,720 +ثانية كأن فعله هذا يقرر له حقا ثابتا دائما بهذا + +107 +00:14:13,720 --> 00:14:20,060 +الباب ولا استطراق فيه وليس له حق دائما فيه + +108 +00:14:26,310 --> 00:14:36,310 +ما بينفع ليش؟ لأنه يا بنتي الآن المراد هنا المراد + +109 +00:14:36,310 --> 00:14:43,330 +أو المسألة ترد على ما إذا فتح بابا بعد بابه بعد + +110 +00:14:43,330 --> 00:14:50,950 +بابه وليس قبله أيوة إذا فتح بابا بعد بابه فيكون + +111 +00:14:50,950 --> 00:15:02,030 +هذا فيه نوع ثقل ونوع ضرر على السكان الذين يلونه + +112 +00:15:02,030 --> 00:15:08,870 +والذين هم أبعد من رأس الدرب ومن رأس الطريق منه + +113 +00:15:08,870 --> 00:15:17,350 +فإذا فتح إذا فتح بعد ذلك فإنهم يتضررون بذلك لأنه + +114 +00:15:17,350 --> 00:15:23,390 +ايه؟ لأنه يضيق عليهم، يزحم عليهم الطريق، ليش؟ لأن + +115 +00:15:23,390 --> 00:15:32,450 +حاجة أهل البيت للباب حاجة دائمة ومتكررة فمرة + +116 +00:15:32,450 --> 00:15:37,030 +بيجيبوا ايه عربة مرة بيجيبوا سيارة مرة بيجيبوا + +117 +00:15:37,030 --> 00:15:44,410 +بضائع مرة كده مرة كده فهذا من شأنه أن يسبب يعني + +118 +00:15:44,410 --> 00:15:52,930 +نوع ثقل ونوع ضيق وحرج لإيه للجيران الذي بعده ورده + +119 +00:15:56,760 --> 00:16:04,600 +لأ اللي في المقابل حقه مثل حقهم لكن من حرج يكونوا + +120 +00:16:04,600 --> 00:16:11,800 +لمن ايه لمن بعدهم فإنه يضيق عليهم ونحو ذلك قال + +121 +00:16:11,800 --> 00:16:20,100 +الإمام النووي رحمه الله ومن له فيه باب ومن له في + +122 +00:16:20,100 --> 00:16:26,780 +الطريق باب ففتح آخر أبعد من رأس الدرب فلشركائه + +123 +00:16:26,780 --> 00:16:33,340 +منعه فإن كان أقرب إلى رأسه ولم يسد الباب القديم + +124 +00:16:33,340 --> 00:16:47,080 +فكذلك وإن سده فلا منع بيانه ومن ومن له فيه باب ففتح + +125 +00:16:47,080 --> 00:16:52,380 +بابا آخر أبعد من رأس الدرب كما مثلنا + +126 +00:16:55,880 --> 00:17:04,500 +فلشركائه أو لبعضه أو لبعضهم عفوا منعه لتضررهم بذلك + +127 +00:17:04,500 --> 00:17:10,820 +سواء سد الباب الأولى الأقرب من رأس الضرب أو أبقاه + +128 +00:17:10,820 --> 00:17:16,380 +طبعا المسألة الأولى كانت مطروقة أنهم أذنوا له + +129 +00:17:16,380 --> 00:17:23,100 +المسألة الثانية الآن ما استأذنَش أحدا أه ما استأذنَش + +130 +00:17:23,100 --> 00:17:28,580 +أحدا فهل من حقه دون أن يستأذنهم أن يفتح بابا + +131 +00:17:28,580 --> 00:17:36,000 +إضافيا قالوا ليس له ذلك لأنه اعتداء بقدر ما على + +132 +00:17:36,000 --> 00:17:43,660 +حقوقهم وحيويتهم فإن + +133 +00:17:43,660 --> 00:17:50,970 +كان أقرب إلى رأسه يعني إن كان الباب ليس أبعد من رأس + +134 +00:17:50,970 --> 00:17:57,390 +الطريق بل أقرب من رأس الطريق يعني مثلا هذا هو + +135 +00:17:57,390 --> 00:18:08,760 +الطريق وداره هنا باب داره قدام داره فراحة الصورة + +136 +00:18:08,760 --> 00:18:14,560 +الأولى أنه فتح بابا أبعد من بابه الأصلي، الصورة + +137 +00:18:14,560 --> 00:18:22,060 +الثانية فتح بابا أقرب من رأس الدرب من بابه الأصلي، + +138 +00:18:22,060 --> 00:18:24,680 +فهل يجوز هذا؟ + +139 +00:18:27,300 --> 00:18:33,820 +ولم يسد بابه الأصلي، بقي مفتوحا، بقي مفتوحا، قالوا + +140 +00:18:33,820 --> 00:18:39,920 +كذلك لا يجوز، عفوا لشركائه الذين هم أقرب إلى رأس + +141 +00:18:39,920 --> 00:18:48,000 +يمنعوه من ذلك لأن انضمام الباب الثاني إلى + +142 +00:18:48,000 --> 00:18:56,540 +الأول يورث زحمة يتضررون بها اعطيني قلما يورث زحمة + +143 +00:18:56,540 --> 00:19:07,800 +يتضررون بها وإن + +144 +00:19:07,800 --> 00:19:09,640 +سدّه + +145 +00:19:13,470 --> 00:19:22,030 +يعني سد الباب الأول الأصلي + +146 +00:19:22,030 --> 00:19:28,530 +فلا + +147 +00:19:28,530 --> 00:19:36,230 +منع لأنه ترك بعض حقه ثم قال الإمام النووي رحمه + +148 +00:19:36,230 --> 00:19:45,730 +الله ومن له داران تفتحان إلى دربين مسدودين أو إلى + +149 +00:19:45,730 --> 00:19:55,230 +درب مسدود من إيه؟ من طرفين وإيه؟ + +150 +00:19:55,230 --> 00:20:01,430 +وشارعين ففتح + +151 +00:20:01,430 --> 00:20:06,950 +بابًا بينهما لم يمنع في الأصح + +152 +00:20:19,840 --> 00:20:28,920 +صورة المسألة يحسن بنا أن نمثلها، الآن لو افترضنا + +153 +00:20:28,920 --> 00:20:37,420 +.. لو افترضنا أن هذا طريق + +154 +00:20:37,420 --> 00:20:43,360 +و هذا طريق آخر، هذا طريق و هذا طريق آخر + +155 +00:20:51,010 --> 00:21:01,750 +الآن ل .. و هذا طريق أو عفوا يعني بدي أقول هذا + +156 +00:21:01,750 --> 00:21:13,290 +طريق و هذا طريق هذا طريق و هذا طريق الآن أحمد له + +157 +00:21:13,290 --> 00:21:23,020 +بيتان له بيتان، البيتان .. البيتان أحد إيه؟ أحدهما + +158 +00:21:23,020 --> 00:21:33,860 +بابه على هذا الطريق والثاني دار أو بيت في ظهري اه + +159 +00:21:33,860 --> 00:21:39,680 +الدار أو البيت الأول و بابه مفتوح على الطريق + +160 +00:21:39,680 --> 00:21:46,450 +الثاني واضح؟ إذا له داران، دار تفتحه على هذا الطريق + +161 +00:21:46,450 --> 00:21:53,960 +و دار أخرى تفتحه على إيه؟ على الطريق الثاني الآن + +162 +00:21:53,960 --> 00:22:01,640 +هذه الدار مستقلة عن الدار الثاني ولذلك لنفرض أن له + +163 +00:22:01,640 --> 00:22:10,100 +زوجتين إحداهما تسكن هذه الدار التي يطل بابها على + +164 +00:22:10,100 --> 00:22:20,220 +هذا الطريق وزوجة أخرى لها دارها هنا ويطل بابها على + +165 +00:22:20,220 --> 00:22:31,340 +هذا الطريق لو أن أحمد فتح بابًا بين الدارين فبات + +166 +00:22:31,340 --> 00:22:37,400 +بات أهله يستعملون + +167 +00:22:37,400 --> 00:22:43,960 +كلا الطريقين أو كلا الطريقين يعني مثلا إذا أراد + +168 +00:22:46,420 --> 00:22:53,080 +أهل أو ولده من الزوجة الأولى أن يذهبوا ويستعملوا + +169 +00:22:53,080 --> 00:22:59,180 +الطريق الآخر الذي لا يفتح بابه على دارهم مروا من + +170 +00:22:59,180 --> 00:23:06,620 +الباب الذي فتحه أبوهم واستعملوا الطريق وكذلك ولده + +171 +00:23:06,620 --> 00:23:10,380 +من الزوجة الثانية إذا أرادوا أن يستعملوا هذا + +172 +00:23:10,380 --> 00:23:18,100 +الطريق مروا من الباب الداخلي المفتوح بين الدارين + +173 +00:23:18,100 --> 00:23:24,940 +أو البيتين هذه هي صورة المسألة ومن له داران تفتحان + +174 +00:23:24,940 --> 00:23:30,760 +إلى دربين مسدودين أو درب مملوك مسدود + +175 +00:23:33,260 --> 00:23:40,280 +وشارع مفتوح، أيوة يعني دار على شارع مسدود ودار على + +176 +00:23:40,280 --> 00:23:47,860 +شارع مفتوح إيه؟ مفتوح ال .. يعني الطرفين وهو في + +177 +00:23:47,860 --> 00:23:51,420 +العرف المفتوح طبعًا الشارع هو في العرف المفتوح من + +178 +00:23:51,420 --> 00:24:01,620 +الرأسين ففتح بابًا بين الدارين لم يمنع في الأصح ليش + +179 +00:24:01,620 --> 00:24:10,560 +لم يمنع؟ ليش لم يمنع؟ لأنه فتح الباب في ملكه فتح + +180 +00:24:10,560 --> 00:24:19,280 +الباب في ملكه، هذا باب داخلي بين بيتين اللذين + +181 +00:24:19,280 --> 00:24:24,000 +يملكهما لأنه + +182 +00:24:24,000 --> 00:24:36,300 +يستحق المرورة في الدرب ورفع الحائل بين الدارين تصرف + +183 +00:24:36,300 --> 00:24:42,840 +في ملكه فلم يمنع من حقه ولأنه ينتقل من ناحية إلى + +184 +00:24:42,840 --> 00:24:49,940 +ناحية أخرى وكل الناحيتين ملك له ولأنه لا ضرر على + +185 +00:24:49,940 --> 00:24:57,620 +أهل الطريق إذا كان ساكن الدارين واحداً وفي مقابلي + +186 +00:24:57,620 --> 00:25:06,480 +هذا الوجه، وجه آخر يقضي بالمنع من ذلك لإحداث ما لم + +187 +00:25:06,480 --> 00:25:10,220 +يكن وبيانه أنه يثبت + +188 +00:25:13,280 --> 00:25:19,640 +للملاسقة للشارع حق في المسدود لم يكن لها من قبل و + +189 +00:25:19,640 --> 00:25:26,240 +لأن ذلك ربما أدى إلى إثبات الشفعة في قول من يثبتها + +190 +00:25:26,240 --> 00:25:34,560 +بالطريق لكل واحدة من الدارين يعني فقهاؤنا على + +191 +00:25:34,560 --> 00:25:40,860 +ذكاء يعني منقطع النظير قالوا ما ينفع في القول + +192 +00:25:40,860 --> 00:25:46,900 +الثاني ما ينفع قولنا ليش؟ قال لأنه إذا فعل هذا + +193 +00:25:46,900 --> 00:25:55,780 +فإنه يتقرر يتقرر لأهل الدار الأبعد غير المطلة على + +194 +00:25:55,780 --> 00:26:03,040 +الشارع الثاني يتقرر لهم حق في هذا الطريق الذي لم + +195 +00:26:03,040 --> 00:26:08,480 +يكن لهم فيه حق من قبل، قولنا وماذا يعني؟ ماذا + +196 +00:26:08,480 --> 00:26:14,300 +يتضرر الآخرون في استطراقهم للشارع؟ يعني في مشيهم + +197 +00:26:14,300 --> 00:26:19,100 +ذهابًا وإيابًا و كذا قال لا مسألة لها أبعاد أخرى + +198 +00:26:19,100 --> 00:26:24,300 +قولنا ماذا؟ ما هي أبعادهم؟ قال هدول أصحاب البيت + +199 +00:26:24,300 --> 00:26:28,580 +الثاني غير المطل على الشارع هذا لو أرادوا مثلًا أن + +200 +00:26:28,580 --> 00:26:34,100 +ي .. إيه؟ لو أرادوا .. لو أراد جيرانهم أن يبيعوا + +201 +00:26:34,100 --> 00:26:40,860 +ممكن يستعملوا حق الشفعة يمكن أن يستعملوا حق الشفعة + +202 +00:26:41,600 --> 00:26:47,280 +لمن يقول كالحنفية الذين يقولون بأن الشفعة تثبت + +203 +00:26:47,280 --> 00:26:54,320 +للجار على جاره تثبت للجار على جاره الجمهور من + +204 +00:26:54,320 --> 00:26:57,820 +المالكية والشفعية والحنابلة لا يقولون بهذا لكن + +205 +00:26:57,820 --> 00:27:03,160 +الحنفية يقولون الشفعة تثبت للجار إذا كانت طريقه + +206 +00:27:03,160 --> 00:27:12,220 +واحد واضح فنفرض مثلًا لنفرض أنه أهل هذا .. هذا .. + +207 +00:27:12,220 --> 00:27:17,200 +هذه الدار باتوا إيه؟ باتوا يستعملون الطريق الثاني + +208 +00:27:17,200 --> 00:27:24,450 +مثلًا لو أن جيرانهم الذين هم على الطريق الثاني + +209 +00:27:24,450 --> 00:27:34,410 +أرادوا أن يبيعوا قال لو فتحنا الباب بين الدارين في + +210 +00:27:34,410 --> 00:27:39,630 +الصورة الأولى التي ذكرنا يحق للبيت لأهل الدار + +211 +00:27:39,630 --> 00:27:45,570 +الأبعد أن يستعملوا حق الشفعة لأن وينك احنا صرنا + +212 +00:27:45,570 --> 00:27:51,730 +دار واحدة الدار البعيدة والدار القريبة المطلة على + +213 +00:27:51,730 --> 00:27:58,510 +الشارع ملك لشخص واحد ولذلك هدول أولاد الزوج الأولى + +214 +00:27:58,510 --> 00:28:03,110 +ولذلك احنا دار واحد وهذه دار أبونا فاحنا من حقنا + +215 +00:28:03,110 --> 00:28:10,190 +أن نستعمل الشفعة وأن نشتري الدار وإن بعت لغيرنا من + +216 +00:28:10,190 --> 00:28:16,600 +حقنا قضاء أن نفسخ العقدة ولو بسيف الشرطة وإيه؟ وأن + +217 +00:28:16,600 --> 00:28:27,200 +نتقدم لنشتريه نحن طيب وحيث منع + +218 +00:28:27,200 --> 00:28:35,300 +فتح الباب فإذا صالحه أهل الدرب بمال هل يجوز ذلك؟ + +219 +00:28:35,300 --> 00:28:39,700 +قالوا نعم يجوز يعني مثلًا على القول الثاني + +220 +00:28:43,480 --> 00:28:47,960 +على القول الثاني، لا يجوز أن يفتحه، لا يجوز أن + +221 +00:28:47,960 --> 00:28:51,920 +يفتحه، + +222 +00:28:51,920 --> 00:28:57,060 +فإذا منعه + +223 +00:28:57,060 --> 00:29:05,550 +الجيران من أن يفتحه فراح قال أصالحكم على أن أدفع + +224 +00:29:05,550 --> 00:29:11,110 +لكم شيئًا من المال في مقابل أن تأذنوا لي أن أفتح + +225 +00:29:11,110 --> 00:29:18,270 +دارًا ليتسنى لأولادي من الزوجة ذات الدار البعيد أن + +226 +00:29:18,270 --> 00:29:27,350 +يستعملوا هذا الطريق فقبل الجيران بذلك صح له هذا + +227 +00:29:36,480 --> 00:29:45,560 +طيب و يجوز للمالك أن يفتح الكوات أو الكوات وهي + +228 +00:29:45,560 --> 00:29:49,800 +النوافذ والطاقات + +229 +00:29:49,800 --> 00:29:57,200 +والشبابيك النوافذ والطاقات + +230 +00:29:57,840 --> 00:30:03,920 +والشبابيك في جداره الذي يشرف على الدرب سواء كان + +231 +00:30:03,920 --> 00:30:11,660 +الدرب نافذًا أم مسدودًا وسواء كان من يفعل هذا من أهل + +232 +00:30:11,660 --> 00:30:18,940 +الدرب أم من غيرهم وسواء كان الغرض من الكوات + +233 +00:30:18,940 --> 00:30:27,540 +الاستضاءة أم غيرها لأنه تصرف في ملكه واضح الكلام؟ + +234 +00:30:27,540 --> 00:30:37,040 +مش واضح، الآن هذا هو الطريق، رجل له بيت بابه يفتح + +235 +00:30:37,040 --> 00:30:40,600 +على الطريق، + +236 +00:30:40,600 --> 00:30:52,080 +بدأ يعني بات الناس يشعرون بأن يعني الجو باتت تكتنفه + +237 +00:30:52,080 --> 00:31:00,520 +تغيرات فالصيف بات أشد حرارة والشتاء بات أشد برودة + +238 +00:31:00,520 --> 00:31:11,860 +فهذا حملهم في أيام الصيف ليهونوا + +239 +00:31:11,860 --> 00:31:19,190 +على أنفسهم ويخففوا عنها المشاق أن يفتحوا في الجدار + +240 +00:31:19,190 --> 00:31:27,340 +المطل المناصق على الشارع أن يفتحوا طاقة أو شباكًا أو + +241 +00:31:27,340 --> 00:31:33,400 +شباكًا طبعًا الشباك له وظيفة معهودة مقررة في العُرف + +242 +00:31:33,400 --> 00:31:39,760 +ما جرى على أن يستعمله الناس في الدخول والخروج + +243 +00:31:39,760 --> 00:31:44,620 +والطرق وما شابه أبدًا غاية ما يستعمل الشباك + +244 +00:31:44,620 --> 00:31:52,740 +للإضاءة والهواء التهوية أليس كذلك فهل بالإضاءة أو + +245 +00:31:52,740 --> 00:31:59,620 +التهوية يتضرر أحد من الجيران وهل هو تجرأ فتح الطاقة + +246 +00:31:59,620 --> 00:32:05,080 +أو النافذة أو الشباك في ملك غيره أم فتحها في ملك + +247 +00:32:05,080 --> 00:32:12,280 +نفسه؟ فلما فتحها في ملك نفسه ولم يتضرر بها أحدهم، + +248 +00:32:12,280 --> 00:32:19,640 +لم يكن من حق أحد أن يمنعه، أليس كذلك؟ تمام قال + +249 +00:32:19,640 --> 00:32:25,900 +الإمام النووي رحمه الله والجدار بين المالكين قد + +250 +00:32:25,900 --> 00:32:34,400 +يختص به أحدهما وقد يشتركان فيه فالمختص + +251 +00:32:34,400 --> 00:32:43,060 +ليس للآخر وضع الجذوع عليه في الجديد ولا يجبر + +252 +00:32:43,060 --> 00:32:51,270 +المالك، هذه مسألة جديدة عليه في الجديد يعني في + +253 +00:32:51,270 --> 00:32:56,490 +المذهب الجديد عند الإمام الشافعي ولا يجبر المالك + +254 +00:32:56,490 --> 00:33:08,590 +قلت هذه صورة جديدة الآن هناك جدار بين مالكين + +255 +00:33:08,590 --> 00:33:22,780 +مالكين كل واحد منهم يملك دارًا بين مالكين كل + +256 +00:33:22,780 --> 00:33:28,080 +واحد منهم يملك دارًا + +257 +00:33:28,080 --> 00:33:35,460 +ملاصقة + +258 +00:33:35,460 --> 00:33:40,520 +لإيه؟ + +259 +00:33:44,410 --> 00:33:52,390 +لدار الآخر تمام هيك؟ إذا هذا يلزم بالضرورة يلزم + +260 +00:33:52,390 --> 00:33:58,710 +بالضرورة أن يكون إذا لم يكن أرجو الانتباه إذا لم + +261 +00:33:58,710 --> 00:34:03,550 +يكن لكل + +262 +00:34:03,550 --> 00:34:13,330 +واحد منهم جدار مستقل يلزم بالضرورة أن يكون بينهما + +263 +00:34:13,330 --> 00:34:20,640 +جدار بينهما جدار طبعًا هناك احتمالات أن يكون أحدهم + +264 +00:34:20,640 --> 00:34:26,460 +هو الذي بنى الجدار وهو داخل في ملكه والثاني قال + +265 +00:34:26,460 --> 00:34:35,960 +فهذا كافل بدلًا من أن أبني جدارًا يلاصقه فجداره جاري + +266 +00:34:35,960 --> 00:34:47,440 +كاف في أن يحقق له مصلحة السُترة والهناء + +267 +00:34:47,440 --> 00:34:53,140 +وإلى غير ذلك، فلا داعي لأن أبني إيه، ليست هذه هي + +268 +00:34:53,140 --> 00:35:00,230 +المسألة، المسألة مطروقة في أنهما لما شرعاه في + +269 +00:35:00,230 --> 00:35:06,310 +البناء اتفقا بدلًا من أن نبني جدارين لكل واحد منا + +270 +00:35:06,310 --> 00:35:12,490 +جدار ما رأيك يا فلان أن نبني جدارًا مشتركًا يفصل بين + +271 +00:35:12,490 --> 00:35:20,410 +داري ودارك فطاب لهما هذا الطرح وراقت لهما هذه + +272 +00:35:20,410 --> 00:35:23,690 +الفكرة الآن يا بنات + +273 +00:35:26,600 --> 00:35:35,520 +الجدار بين المالكين يختص به أحدهما إذا افترضنا أنه + +274 +00:35:35,520 --> 00:35:40,580 +يختص به أحدهما يعني واحد أن هو الذي بنى والآخر + +275 +00:35:40,580 --> 00:35:45,660 +ينتفع منه انتفاعًا هل يملكه + +276 +00:35:49,110 --> 00:35:57,150 +طبعًا يملكه أحدهما والجدار والآخر يعني يستفيد فقط + +277 +00:35:57,150 --> 00:36:05,930 +أ سُترة وقد يشتركان فيه فأما + +278 +00:36:05,930 --> 00:36:13,330 +الصورة الأولى اللي الجدار تولى بناءه شخص والآخر + +279 +00:36:13,330 --> 00:36:21,920 +إنما يستفيد سُترة قالوا فالمختص بالجدار هو من يملكه + +280 +00:36:21,920 --> 00:36:30,220 +لأنه بناه من حر ماله وليس للآخر وضع جذوع عليه بغير + +281 +00:36:30,220 --> 00:36:43,260 +إذن في الجديد ولا يجبر المالك إن منع من وضعها زمان + +282 +00:36:43,260 --> 00:36:51,200 +يا بنات زمان كان أحيانا الجار ينتفع بجدار جاره + +283 +00:36:51,200 --> 00:36:57,700 +ينتفع بجدار جاره كيف بيصير هذا؟ أحيانا بتكون بيارة + +284 +00:36:57,700 --> 00:37:01,360 +صاحبها + +285 +00:37:01,360 --> 00:37:07,540 +بده يقسمها ويبيعها مثلا أبو أحمد أول من اشتراه + +286 +00:37:07,540 --> 00:37:17,320 +اشتراه دنما فراح ايه؟ سور بنا حوله سورة فابو زاهر + +287 +00:37:17,320 --> 00:37:26,900 +راح يشتري دنما آخر آخر ملاصقا للدنم الذي اشتراه + +288 +00:37:26,900 --> 00:37:37,200 +أبو أحمد تمام فصوره من الجهات الثلاث الأخرى و أما + +289 +00:37:37,200 --> 00:37:43,480 +من الجهة التي ايه التي يحده فيها أبو أحمد فقد + +290 +00:37:43,480 --> 00:37:52,680 +اكتفى بجدار أبي أحمد تمام؟ الآن وجد أنه من المصلحة + +291 +00:37:52,680 --> 00:37:58,540 +أن يبني خباء أو عريش وأنه + +292 +00:37:58,540 --> 00:38:06,800 +الأنسب في بناء العريش أن يجعل ظهر العريش هو جدار + +293 +00:38:06,800 --> 00:38:14,070 +أبي أحمد هو جدار أبي أحمد فحتى يبني العريش يحتاجوا + +294 +00:38:14,070 --> 00:38:21,090 +إلى ماذا؟ لما بدنا نبني عريش احنا بيحتاجوا إلى ايه؟ + +295 +00:38:21,090 --> 00:38:25,610 +إلى ألواح من الخشب أو أعمدة من الخشب أو الحديد + +296 +00:38:25,610 --> 00:38:35,330 +لينصبها ويركزها على رأس جدار أبي أحمد حتى يعني .. + +297 +00:38:35,330 --> 00:38:43,570 +حتى يعني يصمع سقف هذه ايه؟ لهذه العريش، أليس + +298 +00:38:43,570 --> 00:38:52,610 +كذلك؟ السؤال هنا، هل يجوز له أن يضع جذوع عريشه على + +299 +00:38:52,610 --> 00:38:59,150 +جدار أبي أحمد، هل هذا استحقاق ذاتي مقرر بالشرع + +300 +00:38:59,150 --> 00:39:06,150 +و القانون؟ أم أن أبا أحمد يجوز له أن يمنعه مادام + +301 +00:39:06,150 --> 00:39:12,330 +أنه بنى الجدار بحر ماله ولم يكن أبو زاهر قد شارك + +302 +00:39:12,330 --> 00:39:22,590 +في بناء الجدار؟ قالوا في الجديد أنه ماذا؟ أن أبا + +303 +00:39:22,590 --> 00:39:30,790 +أحمد من حقه شرعا وقانونا أن يمنع هذا أن يمنع أبا + +304 +00:39:30,790 --> 00:39:39,650 +زاهر من أن يضع جذوعه على رأس جداره وفي مقابل هذا + +305 +00:39:39,650 --> 00:39:46,170 +قول آخر وهو القديم أنه لا يجوز له أن يمنع لحديث + +306 +00:39:46,170 --> 00:39:52,190 +أبي هريرة رضي الله عنه قال قال رسول الله صلى الله + +307 +00:39:52,190 --> 00:39:59,050 +عليه وسلم لا يمنع أن جار جاره من أن يغرز خشبة في + +308 +00:39:59,050 --> 00:40:04,250 +جداره ثم قال أبو هريرة مالي أراكم عنها معرضين + +309 +00:40:04,250 --> 00:40:09,350 +والله لألقي الناء بها بين أكتافكم + +310 +00:40:14,730 --> 00:40:21,670 +الكلام للإمام النووي فلو رضي بلا عوض فهو إعارة وله + +311 +00:40:21,670 --> 00:40:27,750 +الرجوع قبل البناء عليه وكذا بعده في الأصح فلو رضي + +312 +00:40:27,750 --> 00:40:34,650 +بلا عوض فهو إعارة تأملنا في ما نقول لو رضي أبو + +313 +00:40:34,650 --> 00:40:44,010 +أحمد لأبي زاهر أن يضع جذوعه على رأس جداره هذا الإذن + +314 +00:40:44,010 --> 00:40:49,530 +ليس تمليكا وإنما ينزل منزلة الإعارة والإعارة عقد + +315 +00:40:49,530 --> 00:40:56,470 +جائز يجوز للمعير أن يرجع متى شاء ويجوز للمستعير + +316 +00:40:56,470 --> 00:41:02,160 +أن يرجع كذلك وله الرجوع قبل البناء عليه وكذا بعد + +317 +00:41:02,160 --> 00:41:08,100 +البناء في الأصح وفائدة الرجوع تخييره بين أن يبقيه + +318 +00:41:08,100 --> 00:41:14,200 +بأجرة أو يقلع ويغرم أرش نقصه وقيل فائدته طلب + +319 +00:41:14,200 --> 00:41:20,880 +الأجرة فقط ولو رضي بوضع الجذوع والبناء عليها بعوض + +320 +00:41:20,880 --> 00:41:26,940 +فإن أجر رأس الجدار للبناء فهو إجارة + +321 +00:41:29,740 --> 00:41:36,880 +ثم قال بعدها ولو رضي بوضع الجذوع والبناء عليها أي + +322 +00:41:36,880 --> 00:41:43,680 +على الجدار بعوض فإن أجر رأس الجدار للبناء فهو + +323 +00:41:43,680 --> 00:41:49,040 +إيجار يعني مثلا أبو أحمد يا أبو زهر قال لي أبي أحمد + +324 +00:41:49,040 --> 00:41:55,880 +يا أبا أحمد إذا ليه؟ إذا ليه؟ يعني أن أضع جذوعي على + +325 +00:41:55,880 --> 00:42:02,760 +جذارك أو أن أبني عليه ما ينفعني بعوض قدره كذا + +326 +00:42:02,760 --> 00:42:09,920 +وكذا فقال أبو أحمد قبلته هذا بمنزلة ماذا؟ بمنزلة + +327 +00:42:09,920 --> 00:42:15,340 +الإجارة هذا بمنزلة الإجارة طبعا الإجارة إما أن + +328 +00:42:15,340 --> 00:42:21,420 +تكون مؤقتة فإذا كانت مؤقتة يلتزم فالمؤمنون عند + +329 +00:42:21,420 --> 00:42:29,120 +شروطهم وإن كانت مطلقة فهي على إيش؟ على التأبيد + +330 +00:42:29,120 --> 00:42:35,800 +كاستئجار قطعة أرض صغيرة للميت بينفع احنا نستأجر .. + +331 +00:42:35,800 --> 00:42:39,880 +هو عارف انه احنا مستأجرينها للميت بنفع بعد شهرين + +332 +00:42:39,880 --> 00:42:43,260 +أو سنة أو سنتين يقول شيلوا يا عمي أنا بدي ايه؟ بدي + +333 +00:42:43,260 --> 00:42:49,740 +الأرض؟ لا إيجارة كهذه معلومة أنها إيجارة دائمة + +334 +00:42:49,740 --> 00:42:56,980 +ولذلك ينبغي للمرء أن يوطن نفسه على ذلك بارك الله + +335 +00:42:56,980 --> 00:43:03,890 +في كلنا وفق كلنا الله تعالى لما يحبه ويرضاه والحمد + +336 +00:43:03,890 --> 00:43:05,810 +لله رب العالمين diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/eEtoZnaqYKQ_postprocess.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/eEtoZnaqYKQ_postprocess.srt new file mode 100644 index 0000000000000000000000000000000000000000..eba7e1b423b39dee2cfde31c2031163ea3d1fb0d --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/eEtoZnaqYKQ_postprocess.srt @@ -0,0 +1,1344 @@ +1 +00:00:21,090 --> 00:00:27,050 +إن الحمد لله نحمده ونستعينه ونستغفره ونعوذ بالله + +2 +00:00:27,050 --> 00:00:33,110 +من شرور أنفسنا وسيئات أعمالنا من يهده الله فلا مضل + +3 +00:00:33,110 --> 00:00:38,810 +له ومن يضلل فلا هادي له وأشهد أن لا إله إلا الله + +4 +00:00:38,810 --> 00:00:46,090 +وحده لا شريك له وأشهد أن محمدا عبده ورسوله وبعد + +5 +00:00:46,090 --> 00:00:53,720 +نتابع الحديثةعن أحكام الصلح قال الإمام النووي رحمه + +6 +00:00:53,720 --> 00:01:02,220 +الله وأهله من نفذ باب داره إليه لا من لاسقه جذاره + +7 +00:01:02,220 --> 00:01:12,640 +بيان ذلك قوله وأهله أي أهل الطريق غير النافذي وهو + +8 +00:01:12,640 --> 00:01:19,600 +المفتوح من طرف المسدود من طرفه الآخر هو + +9 +00:01:21,180 --> 00:01:27,740 +من .. من أهل هذا الطريق؟ قال أهله من نفذ باب داره + +10 +00:01:27,740 --> 00:01:36,320 +إليه لمن لعصقه جذاره من غير نفوذ بابه فيه لأن + +11 +00:01:36,320 --> 00:01:44,640 +أولئك هم المستحقون لانتفاع أو للانتفاع به لكونهم + +12 +00:01:44,640 --> 00:01:47,800 +الملاكدون + +13 +00:01:47,800 --> 00:01:50,120 +غيره أو دون غيرهم + +14 +00:01:53,010 --> 00:02:02,370 +ثم قال و هل الاستحقاق في كلها لكلهم أن تختص شركة + +15 +00:02:02,370 --> 00:02:11,750 +كل واحد بما بين رأس الدرب وباب ذاله وجهان أصحهم + +16 +00:02:11,750 --> 00:02:22,090 +الثاني الآن أخوات الطيباتهذا الطريق المفتوح من طرف + +17 +00:02:22,090 --> 00:02:30,710 +و المسدود من طرف آخر أهله + +18 +00:02:30,710 --> 00:02:34,550 +متفاوتون + +19 +00:02:34,550 --> 00:02:41,290 +في القرب من الطرف المفتوح و يلزم أيضا أن يكونوا + +20 +00:02:41,290 --> 00:02:49,350 +متفاوتين في القرب والبعد من الطرف المسدودلكن + +21 +00:02:49,350 --> 00:02:58,570 +العبرة بقربهم أو بعضهم من الطرف المفتوح أظن، الآن + +22 +00:02:58,570 --> 00:03:04,230 +مثلا هذا هو الطريق وهو مسدود من هنا + +23 +00:03:07,230 --> 00:03:13,490 +يلزموا بالضرورة أن يكون ايه؟ ان يكون يعني بعض أهله + +24 +00:03:13,490 --> 00:03:24,050 +يسكنون في طرفه والبعض ممن يليهم وإيه؟ وجيران أخرون + +25 +00:03:24,050 --> 00:03:32,950 +ممن .. إيه؟ يلون الأول والثاني وهكذا .. وهكذا الآن + +26 +00:03:32,950 --> 00:03:41,320 +بيقولقول هو هل الاستحقاق في كلها يعني هذا الطريق + +27 +00:03:41,320 --> 00:03:49,420 +الطويل لو مثلا قلنا أهله الذين يسكنون في منتصفه + +28 +00:03:49,420 --> 00:04:01,820 +أهله الذين يسكنون في منتصفه ولكل دار أهل باب يفتح + +29 +00:04:01,820 --> 00:04:13,520 +على هذا الطريقالان هل تتحقق لهم يعني صلاحية و هل + +30 +00:04:13,520 --> 00:04:22,640 +يثبت لهم حق في الانتفاع من أولي الطريق؟الى منتهاه + +31 +00:04:22,640 --> 00:04:31,660 +المسدود اما ان صلاحيتهم ثابتة من اول الطريق الى + +32 +00:04:31,660 --> 00:04:39,280 +حين بلغ باب دارهم اما ما عدا ذلك اما ما عدا ذلك + +33 +00:04:39,280 --> 00:04:48,780 +فهو حق الجيران والاهل الذين يسكنون من بعدهم واضح + +34 +00:04:48,780 --> 00:04:55,880 +الصورةطبعا في + +35 +00:04:55,880 --> 00:05:02,920 +ذلك وجهان لكن قبل ذلك نقول في كل الطريق المذكورة + +36 +00:05:02,920 --> 00:05:10,000 +لكلهم أي لكل أهلها لكل أهل الطريق لأنهم ربما + +37 +00:05:10,000 --> 00:05:15,900 +احتاجوا الى التردد و الارتفاق بكل الطريق عند + +38 +00:05:15,900 --> 00:05:23,380 +إدخالي و إخراجي بعض حوائجهمهل هذا ثابت ام تختص + +39 +00:05:23,380 --> 00:05:29,940 +شركة كل واحد بما بين رأس الدرب يعني رأس الطريق و + +40 +00:05:29,940 --> 00:05:37,040 +باب ذاله قال الإمام وجهان اتضحت المسألة الآن قال + +41 +00:05:37,040 --> 00:05:46,920 +اصحهما الثاني ما هو الثاني ان الحقيثبت لهم فقط من + +42 +00:05:46,920 --> 00:05:51,160 +أول الطريق إلى باب ذالهم + +43 +00:05:56,670 --> 00:06:05,030 +لأن ذلك القدر هو محل ترددهم فيه وما عدا حكمه فيه + +44 +00:06:05,030 --> 00:06:11,750 +هو حكم الأجنبي من السكة أو الطريق فقط له ايه؟ له + +45 +00:06:11,750 --> 00:06:17,280 +أن يمر وليس له أن ايه؟أن يستعمل الطريق استعمالا + +46 +00:06:17,280 --> 00:06:23,260 +شائعا وواسعا في نقل بضائعه ذهابا وإيابا وادخال + +47 +00:06:23,260 --> 00:06:27,360 +مركباته وحيواناته ووالغ ذلك + +48 +00:06:30,420 --> 00:06:37,140 +ووجه الأول، الأول ماذا قال؟ قال بأن الحق يثبت لهم + +49 +00:06:37,140 --> 00:06:44,400 +من أول الطريق إلى منتهى، وليس من أوله إلى باب + +50 +00:06:44,400 --> 00:06:52,710 +دارهموجه هذا الدليل وجه هذا القول أنهم ربما + +51 +00:06:52,710 --> 00:06:58,630 +احتاجوا إلى التردد في جميعه والارتفاق به لوضع + +52 +00:06:58,630 --> 00:07:06,340 +الأثقال ونحوهاثم بعد ذلك قال الإمام وليس لغيرهم + +53 +00:07:06,340 --> 00:07:13,740 +فتح باب إليه أي إلى الطريق أو السكة المفتوحة من + +54 +00:07:13,740 --> 00:07:21,120 +طرف والمسدودة من طرفها الآخر ليس لغيرهم فتح باب + +55 +00:07:21,120 --> 00:07:28,100 +بقصد الاستطراق يعني بقصد أن يستعملوه لذهابهم + +56 +00:07:28,100 --> 00:07:38,180 +وإيابهم راجلينقلنا ليش ليس لأحد أن يفتح بابا + +57 +00:07:38,180 --> 00:07:46,760 +إضافيا إلى بابه الأصلي أو الأساسي؟ قال لتضرري أهلي + +58 +00:07:46,760 --> 00:07:54,330 +هذا الشارع أو أهل هذه الطريق بفتح الباب الإضافيإلا + +59 +00:07:54,330 --> 00:08:03,910 +أن يأذنوا إلا أن يأذن كل أهله فإن أذنوا جاز ولهم + +60 +00:08:03,910 --> 00:08:12,770 +الرجوع في الإذن ولو بعد الفتح قياسا علىالعارية ولا + +61 +00:08:12,770 --> 00:08:19,070 +يغرمون شيئا، إيش معنى هذا؟ لو مثلا أهله هذا الشارع + +62 +00:08:19,070 --> 00:08:28,870 +أو الطريق أذنوا لإيه؟ لأحدى من يعني يسكنواعلى هذا + +63 +00:08:28,870 --> 00:08:34,830 +الطريق وله باب عليه لما استأذنهم أن يفتح بابا + +64 +00:08:34,830 --> 00:08:42,150 +إضافيا اذنوا له اذنوا له طبعا لما اذنوا له اذنوا + +65 +00:08:42,150 --> 00:08:52,070 +له متنازلين عن حق أنفسهم بحق زائد له لا يثبت يعني + +66 +00:08:52,070 --> 00:08:59,370 +باستحقاق لا يثبت باستحقاقفلما كان الأمر كذلك يجوز + +67 +00:08:59,370 --> 00:09:08,360 +لهم شرعا وقانونا أن يتراجعوا عن ذلك متى شاءوافإن + +68 +00:09:08,360 --> 00:09:15,180 +فعلهم هذا وتنازلهم بمنزلة الإعارة بمنزلة الإعارة + +69 +00:09:15,180 --> 00:09:24,980 +كأنهم أعاروا حقهم حقهم لهذا الشخص مدة يراونها فمتى + +70 +00:09:24,980 --> 00:09:32,060 +شاءوا أن يرجعوا عن ذلك لهم أن يرجعوا وليس له أن + +71 +00:09:32,060 --> 00:09:36,540 +يعاند أو إيه أو يأبى + +72 +00:09:39,300 --> 00:09:47,360 +وله أي للأجنبي الذي أذن له بفتح باب على الطريق ثم + +73 +00:09:47,360 --> 00:09:56,200 +أغلقه بالمسامير له فتحه إذا سمره في الأصح أي له أن + +74 +00:09:56,200 --> 00:10:03,230 +يفتح الباب بنزع مساميرهلأنه إذا جاز له بالإذن + +75 +00:10:03,230 --> 00:10:10,190 +الأصلي أن يرفع الجدارة ليفتح الباب فلأن يفتحه بنزع + +76 +00:10:10,190 --> 00:10:18,830 +مساميره أو لا واضح الكلام؟ الآن محمد أو أحمد هو + +77 +00:10:18,830 --> 00:10:28,530 +يعني واحد من أهل هذه الطريق له دار بابها يفتحه على + +78 +00:10:28,530 --> 00:10:36,770 +هذا الطريقالان استأذن بقية اهل الطريق ان يفتح بابا + +79 +00:10:36,770 --> 00:10:43,530 +اضافيا قالوا ولو تفضل يا محمد انت رجل كريم وجار + +80 +00:10:43,530 --> 00:10:51,570 +وفي افتح يا اخي اه وحقق مصلحتك ان كنت تراها بفتح + +81 +00:10:51,570 --> 00:10:59,670 +باب اضافى فالرجل لم يكن قد اسس بابا اضافيا من قبل + +82 +00:11:00,620 --> 00:11:09,800 +فاقتضى .. اقتضى الحال منه أن يهدم من الجدار قدر + +83 +00:11:09,800 --> 00:11:12,440 +ايه؟ قدر باب فهدم + +84 +00:11:15,710 --> 00:11:22,690 +ثم وضع بابا خشبيا بعد حين بدى له أنه ليس بحاجة + +85 +00:11:22,690 --> 00:11:29,110 +لهذا الباب فبدلا من أن يبنيه ثانية أغلاقه + +86 +00:11:29,110 --> 00:11:33,870 +بالمسابير اللي ايه؟ اللي احنا بلغتنا بنقول جدره + +87 +00:11:33,870 --> 00:11:44,090 +ايوة أغلاقه بالمسامير ولم يبنيه يعني توقعا منه أنه + +88 +00:11:44,090 --> 00:11:53,210 +يعودأه أن يحتاجه و لذلك أغلقه بالمسامير الان هل + +89 +00:11:53,210 --> 00:12:02,750 +يعتبر الإغلاق هذا يعني تراجع منه و إذا عاد ثانية + +90 +00:12:02,750 --> 00:12:11,570 +لابد أن يستأذن الآخرين ابتداء لا يلزم هذاإذا هل + +91 +00:12:11,570 --> 00:12:17,830 +يجوز له متى بدى له أنه بحاجة إلى هذا الباب أن + +92 +00:12:17,830 --> 00:12:27,130 +يفتحه بنزع المسامير ويستعمله؟ قالوا نعم لأنهم لما + +93 +00:12:27,130 --> 00:12:34,730 +أذنوا له بهدم الجدار ليفتح البابكان هذا الإذن + +94 +00:12:34,730 --> 00:12:42,910 +متضمنًا بعد أن فتحه وأغلقه بالمسامير أن ينزع + +95 +00:12:42,910 --> 00:12:48,790 +المسامير وأن يفتحه كأن شيء لم يحصل، واضح؟ فإذا + +96 +00:12:48,790 --> 00:12:59,860 +أذنوا له بقطع الجدار وفتح بابفاذنهم هذا يتضمن فتح + +97 +00:12:59,860 --> 00:13:07,740 +الباب بنزع مساميره بالأولى هذا على الأصح وأما + +98 +00:13:07,740 --> 00:13:16,300 +الثاني مقابل الأصح لا يجوز له فتحه لأنه + +99 +00:13:16,300 --> 00:13:25,290 +يشرع بثبوت حقه في الاستطلاق وليس له حق ثابتالقصد + +100 +00:13:25,290 --> 00:13:32,850 +بيقول لأنه يشرع ثبوت حقه، لأنه يشرع ثبوت حقه في + +101 +00:13:32,850 --> 00:13:38,110 +الاستطراق، وليس له حق ثابت إلا أن يأذن أهل الطريق + +102 +00:13:38,110 --> 00:13:45,950 +بذلك، الأن أذن له والإذن لمرة واحدةففتحه ثم أغلقه + +103 +00:13:45,950 --> 00:13:50,750 +بقرار من نفسه، إذا أراد أن يفتحه لابد أن يستأذنهم، + +104 +00:13:50,750 --> 00:13:55,790 +فإن أذنوا فتحوا، وإن لم يأذنوا لم يفتحوا + +105 +00:13:57,760 --> 00:14:05,460 +ليش؟ قالوا لإن إذا كان فتحوا و أغلقوا ثم عاد فتحه + +106 +00:14:05,460 --> 00:14:13,720 +ثانية كأن فعله هذا يقرر له حقا ثابتا دائما بهذا + +107 +00:14:13,720 --> 00:14:20,060 +الباب ولا استطراق فيه وليس له حق دائما فيه + +108 +00:14:26,310 --> 00:14:36,310 +ما بينفع ليش؟ لأنه يا بنتي الآن المراد هنا المراد + +109 +00:14:36,310 --> 00:14:43,330 +أو المسألة ترد على ما إذا فتح بابا بعد بابه بعد + +110 +00:14:43,330 --> 00:14:50,950 +بابه وليس قبله ايوة إذا فتح بابا بعد بابه فيكون + +111 +00:14:50,950 --> 00:15:02,030 +هذا فيه نوع ثقلو نوع ضرر على السكان الذين يلونه + +112 +00:15:02,030 --> 00:15:08,870 +والذين هم أبعد من رأس الدرب و من رأس الطريق منه + +113 +00:15:08,870 --> 00:15:17,350 +فإذا فتحفإذا فتح بعد ذلك فإنهم يتضررون بذلك لأنه + +114 +00:15:17,350 --> 00:15:23,390 +أيه؟ لأنه يضيق عليهم، يزحم عليهم الطريق، ليش؟ لأن + +115 +00:15:23,390 --> 00:15:32,450 +حاجة أهل البيتللباب حاجة دائمة ومتكررة فمرة + +116 +00:15:32,450 --> 00:15:37,030 +بيجيبوا إيه كعربة مرة بيجيبوا سيارة مرة بيجيبوا + +117 +00:15:37,030 --> 00:15:44,410 +بضائع مرة كده مرة كده فهذا من شأنه أن يسبب يعني + +118 +00:15:44,410 --> 00:15:52,930 +نوع ثقلة ونوع ضيق وحرج لإيه للجيران الذي بعده ورده + +119 +00:15:56,760 --> 00:16:04,600 +لأ اللي في المقابل حقه مثل حقهم لكن من حرج يكونوا + +120 +00:16:04,600 --> 00:16:11,800 +لمن ايه لمن بعدهم فإنه يضيق عليهم و نحو ذلك قال + +121 +00:16:11,800 --> 00:16:20,100 +الإمام النووي رحمه الله ومن له فيه بابومن له في + +122 +00:16:20,100 --> 00:16:26,780 +الطريق باب ففتح آخر أبعد من رأس الدرب فلشركائه + +123 +00:16:26,780 --> 00:16:33,340 +منعه فإن كان أقرب إلى رأسه ولم يسد الباب القديم + +124 +00:16:33,340 --> 00:16:47,080 +فكذلك وإن سده فلا منع بيانه ومنومن له فيه باب ففتح + +125 +00:16:47,080 --> 00:16:52,380 +بابا آخر أبعد من رأس الدرب كما مثلنا + +126 +00:16:55,880 --> 00:17:04,500 +فلشركائه او لبعضه او لبعضهم عفوا منعه لتضررهم بذلك + +127 +00:17:04,500 --> 00:17:10,820 +سواء سد الباب الأولى الأقرب من رأس الضرب أو أبقاه + +128 +00:17:10,820 --> 00:17:16,380 +طبعا المسألة الأولى كانت مطروقة أنهم أذنوا له + +129 +00:17:16,380 --> 00:17:23,100 +المسألة الثانية الآن ما استأذنش أحداأه مستأذنش + +130 +00:17:23,100 --> 00:17:28,580 +أحدا فهل من حقه دون أن يستأذنهم أن يفتح بابا + +131 +00:17:28,580 --> 00:17:36,000 +إضافيا قالوا ليس له ذلك لأنه اعتداء بقدر ما على + +132 +00:17:36,000 --> 00:17:43,660 +حقوقهم وحيويتهم فإن + +133 +00:17:43,660 --> 00:17:50,970 +كانأقرب إلى رأسه يعني إن كان الباب ليس أبعد من رأس + +134 +00:17:50,970 --> 00:17:57,390 +الطريق بل أقرب من رأس الطريق يعني مثلا هذا هو + +135 +00:17:57,390 --> 00:18:08,760 +الطريق و داره هنا باب داره قدام داره فراحةالصورة + +136 +00:18:08,760 --> 00:18:14,560 +الأولى أنه فتح بابا أبعد من بابه الأصلي، الصورة + +137 +00:18:14,560 --> 00:18:22,060 +الثانية فتح بابا أقرب من رأس الدرب من بابه الأصلي، + +138 +00:18:22,060 --> 00:18:24,680 +فهل يجوز هذا؟ + +139 +00:18:27,300 --> 00:18:33,820 +ولم يسد بابه الأصلي، بقي مفتوحا، بقي مفتوحا، قالوا + +140 +00:18:33,820 --> 00:18:39,920 +كذلك لا يجوز، عف لشركائه الذين هم أقرب إلى رأس + +141 +00:18:39,920 --> 00:18:48,000 +الدربمنعوه من ذلك لأن انضمام الباب الثاني إلى + +142 +00:18:48,000 --> 00:18:56,540 +الأول يورث زحمة يتضررون بها اعطيني قلما يورث زحمة + +143 +00:18:56,540 --> 00:19:07,800 +يتضررون بها وإن + +144 +00:19:07,800 --> 00:19:09,640 +سده + +145 +00:19:13,470 --> 00:19:22,030 +يعني سد الباب الأول الأصلي + +146 +00:19:22,030 --> 00:19:28,530 +فلا + +147 +00:19:28,530 --> 00:19:36,230 +منع لأنه ترك بعض حقه ثم قال الإمام النووي رحمه + +148 +00:19:36,230 --> 00:19:45,730 +الله ومن له داران تفتحان إلى دربين مسدودينأو إلى + +149 +00:19:45,730 --> 00:19:55,230 +ضرب مسدود من إيه؟ من طرفين وإيه؟ + +150 +00:19:55,230 --> 00:20:01,430 +وشارعين ففتح + +151 +00:20:01,430 --> 00:20:06,950 +بابا بينهما لم يمنع في الأصحى + +152 +00:20:19,840 --> 00:20:28,920 +صورة المسألة يحسن بنا أن نمثلها، الآن لو افترضنا + +153 +00:20:28,920 --> 00:20:37,420 +.. لو افترضنا أن هذا طريق + +154 +00:20:37,420 --> 00:20:43,360 +و هذا طريق آخر، هذا طريق و هذا طريق آخر + +155 +00:20:51,010 --> 00:21:01,750 +الان ل .. و هذا طريق او عفوا يعني بدي اقول هذا + +156 +00:21:01,750 --> 00:21:13,290 +طريق و هذا طريق هذا طريق و هذا طريق الان أحمد له + +157 +00:21:13,290 --> 00:21:23,020 +بيتان له بيتانالبيتان .. البيتان احد ايه؟ احدهما + +158 +00:21:23,020 --> 00:21:33,860 +بابه على هذا الطريق والثاني دار او بيت في ظهري اه + +159 +00:21:33,860 --> 00:21:39,680 +الدار او البيت الاول و بابه مفتوح على الطريق + +160 +00:21:39,680 --> 00:21:46,450 +الثانيواضح؟ إذا له داران، دار تفتحه على هذا الطريق + +161 +00:21:46,450 --> 00:21:53,960 +و دار أخرى تفتحه على أيه؟ على الطريق الثانيالان + +162 +00:21:53,960 --> 00:22:01,640 +هذه الدار مستقلة عن الدار الثاني ولذلك لنفرض أن له + +163 +00:22:01,640 --> 00:22:10,100 +زوجتين إحداهما تسكنوا هذه الدار التي يطل بابها على + +164 +00:22:10,100 --> 00:22:20,220 +هذا الطريق وزوجة أخرى لها دارها هنا ويطل بابها على + +165 +00:22:20,220 --> 00:22:31,340 +هذا الطريقلو أن أحمد فتح بابا بين الدارين فبات + +166 +00:22:31,340 --> 00:22:37,400 +بات أهله يستعملون + +167 +00:22:37,400 --> 00:22:43,960 +كيلة الطريقين أو كيلة الطريقين يعني مثلا إذا أراد + +168 +00:22:46,420 --> 00:22:53,080 +أهل أو ولده من الزوجة الأولى أن يذهبوا ويستعملوا + +169 +00:22:53,080 --> 00:22:59,180 +الطريق الآخر الذي لا يفتح بابه على دارهم مروا من + +170 +00:22:59,180 --> 00:23:06,620 +الباب الذي فتحه أبوهم واستعملوا الطريقوكذلك ولده + +171 +00:23:06,620 --> 00:23:10,380 +من الزوجة الثانية إذا أرادوا أن يستعملوا هذا + +172 +00:23:10,380 --> 00:23:18,100 +الطريق مروا من الباب الداخلي المفتوح بين الدارين + +173 +00:23:18,100 --> 00:23:24,940 +أو البيتين هذه هي صورة المسألة ومن له داران تفتحان + +174 +00:23:24,940 --> 00:23:30,760 +إلى دربين مسدودين أو درب مملوك مسدود + +175 +00:23:33,260 --> 00:23:40,280 +وشارع مفتوح، أيوة يعني دار على شارع مسدود ودار على + +176 +00:23:40,280 --> 00:23:47,860 +شارع مفتوح ايه؟ مفتوح ال .. يعني الطرفين وهو في + +177 +00:23:47,860 --> 00:23:51,420 +العرف المفتوح طبعا الشارع هو في العرف المفتوح من + +178 +00:23:51,420 --> 00:24:01,620 +الرأسين ففتح بابا بين الدارين لم يمنع في الأصحليش + +179 +00:24:01,620 --> 00:24:10,560 +لم يمنع؟ ليش لم يمنع؟ لأنه فتح الباب في ملكه فتح + +180 +00:24:10,560 --> 00:24:19,280 +الباب في ملكه، هذا باب داخلي بين بيتين الذين + +181 +00:24:19,280 --> 00:24:24,000 +يملكوهما لأنه + +182 +00:24:24,000 --> 00:24:36,300 +يستحق المرورة في الدربورفع الحائل بين الدارين تصرف + +183 +00:24:36,300 --> 00:24:42,840 +في ملكه فلم يمنع من حقه ولأنه ينتقل من ناحية إلى + +184 +00:24:42,840 --> 00:24:49,940 +ناحية أخرى وكل الناحيتين ملك له ولأنه لا ضرر على + +185 +00:24:49,940 --> 00:24:57,620 +أهل الطريق إذا كان ساكن الدارين واحداوفي مقابلي + +186 +00:24:57,620 --> 00:25:06,480 +هذا الوجه، وجه آخر يقضي بالمنع من ذلك لإحداث ما لم + +187 +00:25:06,480 --> 00:25:10,220 +يكن وبيانه أنه يثبت + +188 +00:25:13,280 --> 00:25:19,640 +للملاسقة للشارع حق في المسدود لم يكن لها من قبل و + +189 +00:25:19,640 --> 00:25:26,240 +لأن ذلك ربما أدى إلى إثبات الشفعة في قول من يثبتها + +190 +00:25:26,240 --> 00:25:34,560 +بالطريق لكل واحدة من الدارينيعني الفقهاؤنا على + +191 +00:25:34,560 --> 00:25:40,860 +ذكاء يعني منقطع النظير قالوا ما بينفع في القول + +192 +00:25:40,860 --> 00:25:46,900 +الثاني ما بينفع قولنا ليش؟ قال لأنه إذا فعل هذا + +193 +00:25:46,900 --> 00:25:55,780 +فإنه يتقرر يتقرر لأهل الدار الأبعدغير المطلة على + +194 +00:25:55,780 --> 00:26:03,040 +الشارع الثاني يتقرر لهم حق في هذا الطريق الذي لم + +195 +00:26:03,040 --> 00:26:08,480 +يكن لهم فيه حق من قبل، قولنا وماذا يعني؟ ماذا + +196 +00:26:08,480 --> 00:26:14,300 +يتضرر الآخرون في إستطراقهم للشارع؟يعني في مشيهم + +197 +00:26:14,300 --> 00:26:19,100 +ذهبا و إيابا و كذا قال لا مسألة لها أبعاد أخرى + +198 +00:26:19,100 --> 00:26:24,300 +قولنا ماذا؟ ما هي أبعادهم؟ قال هدولة أصحاب البيت + +199 +00:26:24,300 --> 00:26:28,580 +التاني غير المطل على الشارع هذا لو أرادوا مثلا أن + +200 +00:26:28,580 --> 00:26:34,100 +ي .. إيه؟ لو أرادوا .. لو أراد جيرانهم أن يبيعوا + +201 +00:26:34,100 --> 00:26:40,860 +ممكن يستعملوا حق الشفعة يمكن أن يستعملوا حق الشفعة + +202 +00:26:41,600 --> 00:26:47,280 +لمن يقول كالحنفية الذين يقولون بأن الشفعة تثبت + +203 +00:26:47,280 --> 00:26:54,320 +للجار على جاره تثبت للجار على جاره الجمهور من + +204 +00:26:54,320 --> 00:26:57,820 +المالكية والشفعية والحنابلة لا يقولون بهذا لكن + +205 +00:26:57,820 --> 00:27:03,160 +الحنفية يقولون الشفعة تثبت للجار إذا كانت طريقه + +206 +00:27:03,160 --> 00:27:12,220 +واحد واضح فنفرض مثلا لنفرض انهأهل هذا .. هذا .. + +207 +00:27:12,220 --> 00:27:17,200 +هذه الدار باتوا إيه؟ باتوا يستعملون الطريق الثاني + +208 +00:27:17,200 --> 00:27:24,450 +مثلا لو أن جيرانهمالذين هم على الطريق الثاني + +209 +00:27:24,450 --> 00:27:34,410 +أرادوا أن يبيعوا قال لو فتحنا الباب بين الدارين في + +210 +00:27:34,410 --> 00:27:39,630 +الصورة الأولى التي ذكرنا يحق للبيت لأهل الدار + +211 +00:27:39,630 --> 00:27:45,570 +الأبعد أن يستعملوا حق الشفعة لأن وينك احنا صرنا + +212 +00:27:45,570 --> 00:27:51,730 +دار واحدةالدار البعيدة والدار القريبة المطلة على + +213 +00:27:51,730 --> 00:27:58,510 +الشارع ملك لشخص واحد ولذلك هدول أولاد الزوج الأولى + +214 +00:27:58,510 --> 00:28:03,110 +ولذلك احنا دار واحد وهذه دار أبونا فاحنا من حقنا + +215 +00:28:03,110 --> 00:28:10,190 +أن نستعمل الشفعة وأن نشتري الدار وإن بعت لغيرنا من + +216 +00:28:10,190 --> 00:28:16,600 +حقنا قضاء أن نفسخ العقدة ولو بسيف الشرطةوإيه؟ وأن + +217 +00:28:16,600 --> 00:28:27,200 +نتقدم لنشتريه نحن طيب وحيث منع + +218 +00:28:27,200 --> 00:28:35,300 +فتح الباب فإذا صالحه أهل الدرب بمال هل يجوز ذلك؟ + +219 +00:28:35,300 --> 00:28:39,700 +قالوا نعم يجوز يعني مثلا على القول الثاني + +220 +00:28:43,480 --> 00:28:47,960 +على القول الثاني، لا يجوز أن يفتحه، لا يجوز أن + +221 +00:28:47,960 --> 00:28:51,920 +يفتحه، + +222 +00:28:51,920 --> 00:28:57,060 +فإذا منعه + +223 +00:28:57,060 --> 00:29:05,550 +الجيران من أن يفتحهفراح قال أصالحكم على أن أدفع + +224 +00:29:05,550 --> 00:29:11,110 +لكم شيئا من المال في مقابل أن تأذنوا لي أن أفتح + +225 +00:29:11,110 --> 00:29:18,270 +دارا ليتسنى لأولادي من الزوجة ذات الدار البعيد أن + +226 +00:29:18,270 --> 00:29:27,350 +يستعملوا هذا الطريق فقبل الجيران بذلك صح له هذا + +227 +00:29:36,480 --> 00:29:45,560 +طيب و يجوز للمالك أفتح الكوات أو الكوات وهي + +228 +00:29:45,560 --> 00:29:49,800 +النوافذ والطاقات + +229 +00:29:49,800 --> 00:29:57,200 +والشبابيك النوافذ والطاقات + +230 +00:29:57,840 --> 00:30:03,920 +والشبابيك في جداره الذي يشرف على الدرب سواء كان + +231 +00:30:03,920 --> 00:30:11,660 +الدرب نافذا ام مسدودا وسواء كان من يفعل هذا من اهل + +232 +00:30:11,660 --> 00:30:18,940 +الدرب ام من غيرهم وسواء كان الغرض من الكوات + +233 +00:30:18,940 --> 00:30:27,540 +الاستضاءة ام غيرها لأنه تصرف في ملكهواضح الكلام؟ + +234 +00:30:27,540 --> 00:30:37,040 +مش واضح، الان هذا هو الطريق، رجل له بيت بابه يفتح + +235 +00:30:37,040 --> 00:30:40,600 +على الطريق، + +236 +00:30:40,600 --> 00:30:52,080 +بدأ يعني بات الناس يشعرون بأن يعنيالجو باتت تكتنفه + +237 +00:30:52,080 --> 00:31:00,520 +تغيرات فالصيف بات أشد حرارة و الشتاء بات أشد برودة + +238 +00:31:00,520 --> 00:31:11,860 +فهذا حملهم في أيام الصيف ليهونوا + +239 +00:31:11,860 --> 00:31:19,190 +على أنفسهم و يخففوا عنها المشاق أنيفتحوا في الجدار + +240 +00:31:19,190 --> 00:31:27,340 +المطل المناصق على الشارع أن يفتحوا طاقة أو شباكاأو + +241 +00:31:27,340 --> 00:31:33,400 +شباكا طبعا الشباك له وظيفة معهودة مقررة في العُرف + +242 +00:31:33,400 --> 00:31:39,760 +ما جرى على أن يستعمله الناس في الدخول والخروج + +243 +00:31:39,760 --> 00:31:44,620 +والطروق وما شابه أبدا غاية ما يستعمل الشباك + +244 +00:31:44,620 --> 00:31:52,740 +للإضاءة والهواء التهوية أليس كذلك فهل بالإضاءة أو + +245 +00:31:52,740 --> 00:31:59,620 +التهوية يتضرر أحد من الجيرانوهل هو تجرأ فتح الطاقة + +246 +00:31:59,620 --> 00:32:05,080 +أو النافذة أو الشباك في ملك غيره أم فتحها في ملك + +247 +00:32:05,080 --> 00:32:12,280 +نفسها؟ فلما فتحها في ملك نفسه ولم يتضرر بها أحدهم، + +248 +00:32:12,280 --> 00:32:19,640 +لم يكن من حق أحد أن يمنعه، أليس كذلك؟ تمامقال + +249 +00:32:19,640 --> 00:32:25,900 +الإمام النموي رحمه الله والجدار بين المالكين قد + +250 +00:32:25,900 --> 00:32:34,400 +يختص به أحدهما وقد يشتركان فيه فالمختص + +251 +00:32:34,400 --> 00:32:43,060 +ليس للآخر وضع الجذوع عليه في الجديد ولا يجبر + +252 +00:32:43,060 --> 00:32:51,270 +المالك، هذه مسألة جديدةعليه في الجديد يعني في + +253 +00:32:51,270 --> 00:32:56,490 +المذهب الجديد عند الإمام الشافعي ولا يجبر المالك + +254 +00:32:56,490 --> 00:33:08,590 +قلت هذه صورة جديدة الآن هناك جدار بين مالكين + +255 +00:33:08,590 --> 00:33:22,780 +مالكين كل واحد منهم يملك دارابين مالكين ا كل + +256 +00:33:22,780 --> 00:33:28,080 +منهم يملك دارا + +257 +00:33:28,080 --> 00:33:35,460 +ملاصقة + +258 +00:33:35,460 --> 00:33:40,520 +لإيه؟ + +259 +00:33:44,410 --> 00:33:52,390 +لدار الآخر تمام هيك؟ إذا هذا يلزم بالضرورة يلزم + +260 +00:33:52,390 --> 00:33:58,710 +بالضرورة أن يكون إذا لم يكن ارجو الانتباه إذا لم + +261 +00:33:58,710 --> 00:34:03,550 +يكن لكل + +262 +00:34:03,550 --> 00:34:13,330 +واحد منهم جدار مستقل يلزم بالضرورة أن يكون بينهما + +263 +00:34:13,330 --> 00:34:20,640 +جداربينهما جدار طبعا هناك احتمالات ان يكون احدهم + +264 +00:34:20,640 --> 00:34:26,460 +هو الذي بن الجدارة و هو داخل في ملكه و الثاني قال + +265 +00:34:26,460 --> 00:34:35,960 +فهذا كافل بدلا من ان ابني جدارا يلاصقهفجداره جاري + +266 +00:34:35,960 --> 00:34:47,440 +كاف في أن يحقق ليه مصلحة السُترة والهناء + +267 +00:34:47,440 --> 00:34:53,140 +وإلى غير ذلك، فلا داعي لأن أبني أيه، ليست هذه هي + +268 +00:34:53,140 --> 00:35:00,230 +المسألة، المسألة مطروقةفي أنهما لما شرعاه في + +269 +00:35:00,230 --> 00:35:06,310 +البناء اتفقه بدلا من أن نبني جدارين لكل واحد مننا + +270 +00:35:06,310 --> 00:35:12,490 +جدار ما رأيك يا فلان أن نبني جدارا مشتركا يفصل بين + +271 +00:35:12,490 --> 00:35:20,410 +داري و دارك فطاب لهما هذا الطرح وراقت لهما هذه + +272 +00:35:20,410 --> 00:35:23,690 +الفكرة الآن يا بنات + +273 +00:35:26,600 --> 00:35:35,520 +الجدار بين المالكين يختص به أحدهم إذا افترضنا أنه + +274 +00:35:35,520 --> 00:35:40,580 +يختص به أحدهم يعني واحد أن هو الذي بنى والآخر + +275 +00:35:40,580 --> 00:35:45,660 +ينتفع منه انتفاعا هل يملكوا + +276 +00:35:49,110 --> 00:35:57,150 +طبعا يملكوا أحدهم الجدار والآخر يعني يستفيدوا فقط + +277 +00:35:57,150 --> 00:36:05,930 +أ سطرة و قد يشتركان فيه فأما + +278 +00:36:05,930 --> 00:36:13,330 +الصورة الأولى اللي الجدار تولى بناءه شخص والآخر + +279 +00:36:13,330 --> 00:36:21,920 +إنما يستفيد سطرةقالوا فالمختص بالجدار هو من يملكه + +280 +00:36:21,920 --> 00:36:30,220 +لأنه بناه من حر مالك وليس للآخر وضع جذوع عليه بغير + +281 +00:36:30,220 --> 00:36:43,260 +إذن في الجديد ولا يجبر المالك إن منع من وضعها زمان + +282 +00:36:43,260 --> 00:36:51,200 +يا بنات زمانكان أحيانا الجار ينتفع بجدار جاره + +283 +00:36:51,200 --> 00:36:57,700 +ينتفع بجدار جاره كيف بيصير هذا؟ أحيانا بتكون بيارة + +284 +00:36:57,700 --> 00:37:01,360 +صاحبها + +285 +00:37:01,360 --> 00:37:07,540 +بده يقسمها و يبيعها مثلا أبو أحمد أول من اشتراه + +286 +00:37:07,540 --> 00:37:17,320 +اشتراه دنما فراح ايه؟ سوره بنا حوله سورةفابو زاهر + +287 +00:37:17,320 --> 00:37:26,900 +راح يشتري دنما اخر اخر ملاصقا للدنم اللذي اشتراه + +288 +00:37:26,900 --> 00:37:37,200 +ابو احمد تمام فصوره من الجهات الثلاثة الأخرى واما + +289 +00:37:37,200 --> 00:37:43,480 +من الجهة اللتي ايه اللتي يحده فيها ابو احمدفقد + +290 +00:37:43,480 --> 00:37:52,680 +اكتفى بجدار أبي أحمد تمام؟ الآن وجد أنه من المصلحة + +291 +00:37:52,680 --> 00:37:58,540 +أن يبني خباء أو عريش وأنه + +292 +00:37:58,540 --> 00:38:06,800 +الأنسب في بناء العريش أن يجعل ظهر العريش هو جدار + +293 +00:38:06,800 --> 00:38:14,070 +أبي أحمد هو جدار أبي أحمدفحتى يبني العريش يحتاجوا + +294 +00:38:14,070 --> 00:38:21,090 +الى ماذا لما بدنا نبني عريش احنا بيحتاجوا الى ايه؟ + +295 +00:38:21,090 --> 00:38:25,610 +الى الواح من الخشب او اعمدة من الخشب او الحديد + +296 +00:38:25,610 --> 00:38:35,330 +لينصبها ويركزها على رأس جداري أبي أحمد حتى يعني .. + +297 +00:38:35,330 --> 00:38:43,570 +حتى يعني يصمع سقفالهذه إيه؟ لهذه العريش، أليس + +298 +00:38:43,570 --> 00:38:52,610 +كذلك؟ السؤال هنا، هل يجوزه أن يضع جذوععريشه على + +299 +00:38:52,610 --> 00:38:59,150 +جدار أبي أحمد، هل هذا استحقاق ذاتي مقرر بالشرع + +300 +00:38:59,150 --> 00:39:06,150 +والقانون؟ أم أن أبا أحمد يجوز له أن يمنعه مادام + +301 +00:39:06,150 --> 00:39:12,330 +أنه بنى الجدار بحر ماله ولم يكن أبو زاهر قد شارك + +302 +00:39:12,330 --> 00:39:22,590 +في بناء الجدار؟ قالوا فيفي الجديد أنه ماذا؟ أن أبا + +303 +00:39:22,590 --> 00:39:30,790 +أحمد من حقه شرعا وقانونا أن يمنع هذا أن يمنع أبا + +304 +00:39:30,790 --> 00:39:39,650 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أبو زاهر قد شارك في بناء الجدار؟ قالوا في", "tokens": [3615, 16572, 8592, 3224, 15844, 10874, 3215, 9640, 5551, 21292, 5551, 35571, 3215, 12399, 8032, 1211, 23758, 44713, 5016, 4587, 995, 4587, 29910, 9307, 1829, 3714, 4587, 2288, 2288, 20666, 46309, 3615, 16070, 4587, 7649, 11536, 22807, 5551, 2304, 14739, 5551, 3555, 995, 5551, 35571, 3215, 7251, 7435, 2407, 11622, 46740, 14739, 7251, 27842, 3615, 3224, 3714, 18513, 10943, 14739, 3224, 44945, 7578, 25724, 3215, 9640, 4724, 5016, 2288, 3714, 6027, 3224, 4032, 19528, 7251, 19452, 5551, 3555, 2407, 30767, 40294, 2288, 12174, 3215, 13412, 9640, 4117, 8978, 44945, 16606, 25724, 3215, 9640, 22807, 50239, 14407, 8978], "avg_logprob": -0.11910076226506915, "compression_ratio": 1.7679558011049723, "no_speech_prob": 9.417533874511719e-06, "words": [{"start": 2330.81, "end": 2331.75, "word": "عريشه", "probability": 0.928955078125}, {"start": 2331.75, "end": 2332.61, "word": " على", "probability": 0.8642578125}, {"start": 2332.61, "end": 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"في الجديد أنه ماذا؟ أن أبا أحمد من حقه شرعا وقانونا أن يمنع هذا أن يمنع أبا زاهر من أن يضع جذوعه على رأس جداره", "tokens": [41185, 25724, 16254, 3215, 14739, 3224, 3714, 45636, 995, 22807, 14739, 5551, 3555, 995, 5551, 35571, 3215, 9154, 11331, 4587, 3224, 13412, 2288, 3615, 995, 4032, 4587, 7649, 2407, 8315, 14739, 7251, 27842, 3615, 23758, 14739, 7251, 27842, 3615, 5551, 3555, 995, 30767, 40294, 2288, 9154, 14739, 7251, 11242, 3615, 10874, 8848, 45367, 3224, 15844, 12602, 10721, 3794, 10874, 3215, 9640, 3224], "avg_logprob": -0.1062747992220379, "compression_ratio": 1.5433070866141732, "no_speech_prob": 1.1920928955078125e-07, "words": [{"start": 2357.49, "end": 2357.89, "word": "في", "probability": 0.82763671875}, {"start": 2357.89, "end": 2358.93, "word": " الجديد", "probability": 0.9772135416666666}, {"start": 2358.93, "end": 2359.47, "word": " أنه", "probability": 0.67919921875}, {"start": 2359.47, "end": 2361.05, "word": " ماذا؟", "probability": 0.7730712890625}, {"start": 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00:00:32,070 +نستعينه و نستغفره و نعوذ بالله من شرور أنفسنا + +3 +00:00:32,070 --> 00:00:38,170 +وسيئات أعمالنا من يهديه الله فلا مضل له و من يضلل + +4 +00:00:38,170 --> 00:00:44,700 +فلا هادي لها و أشهد أن لا إله إلا الله وحده لا شريك + +5 +00:00:44,700 --> 00:00:51,660 +له و أشهد أن محمدًا عبده و رسوله و بعد، انتهينا عند + +6 +00:00:51,660 --> 00:00:58,560 +المرتد للمسلمين، يعني من أنواع الحجر صيانة لحق + +7 +00:00:58,560 --> 00:01:09,780 +الغير، أن يحجر على المرتد من أن يتصرف بماله الذي + +8 +00:01:09,780 --> 00:01:20,820 +كان ملكًا له قبل الردة، وعندئذٍ يفوت حق بيت المال في + +9 +00:01:20,820 --> 00:01:30,620 +هذا المال، وبيت المال يمثل حق المسلمين عامة، إذا إذا + +10 +00:01:30,620 --> 00:01:39,340 +تصرف المرتد بمال نفسه الذي + +11 +00:01:39,340 --> 00:01:48,210 +كان يملكه قبل ردته، وما عاد يملكه بعدها، إذا تصرف + +12 +00:01:48,210 --> 00:01:57,330 +بهذا المال، فإنه يفوت حق المسلمين فيه، ولذلك الشارع + +13 +00:01:57,330 --> 00:02:05,990 +الحكيم حجر على هذا المرتد، فلا يصح له تصرف في ماله + +14 +00:02:05,990 --> 00:02:16,320 +سواء كان ببيع أو هبة أو وصية أو وقف أو إبراء أو غير + +15 +00:02:16,320 --> 00:02:21,180 +ذلك، المرتد + +16 +00:02:21,180 --> 00:02:31,540 +هو المسلم الذي ارتكب من الأقوال أو الأفعال ما يوجب + +17 +00:02:31,540 --> 00:02:40,890 +كفره، ما يوجب كفره، من الأقوال كأن يسب الله تعالى أو + +18 +00:02:40,890 --> 00:02:48,450 +رسوله أو كتابه أو دينه، أو ينكر بلسانه معلومًا من + +19 +00:02:48,450 --> 00:02:54,790 +الدين بالضرورة كأن ينكر الصلاة أو الزكاة أو الصوم + +20 +00:02:54,790 --> 00:03:03,560 +أو الحج أو الجهاد أو غير ذلك، وأما الردة في الأفعال + +21 +00:03:03,560 --> 00:03:11,780 +كأن يأتي بمناقض للكلمة الطيبة لا إله إلا الله، كأن + +22 +00:03:14,850 --> 00:03:23,230 +يشرك ... كأن يشرك في عبادة الله عز وجل مع الله أحدًا + +23 +00:03:23,230 --> 00:03:36,850 +من أيه؟ من إنسان أو جن أو ملك أو حيوان أو شجر أو + +24 +00:03:36,850 --> 00:03:41,930 +جماد كذلك + +25 +00:03:43,190 --> 00:03:52,430 +من الردة بالأفعال أن يسجد لغير الله عز وجل، أن + +26 +00:03:52,430 --> 00:04:00,950 +ينذر لغير الله، أن يذبح لغير الله، أن يستعيذ فيما لا + +27 +00:04:00,950 --> 00:04:06,830 +يقدر عليه إلا الله، أن يستعيذ فيه بغير الله، فهذا + +28 +00:04:06,830 --> 00:04:14,210 +كله من أسباب الردة، إلا ما يدق و يخفى منه فلا نتعجل + +29 +00:04:14,210 --> 00:04:21,750 +الحكم على صاحبه حتى نبين له أن هذه أعمال كفرية + +30 +00:04:22,840 --> 00:04:29,880 +فالحذرة من أن تعود إليها ثانية، فإذا عاد إليها بعد + +31 +00:04:29,880 --> 00:04:39,240 +إقامة الحجة عليه فإنه يعني يرتد ويكفر، هذا المرتد + +32 +00:04:39,240 --> 00:04:45,920 +تترتب عليه أحكام من هذه الأحكام، إن كان متزوجًا + +33 +00:04:45,920 --> 00:04:52,340 +ينهدم عقد النكاح ما بينه وبين زوجته، وهذا عند الأئمة + +34 +00:04:52,340 --> 00:04:58,420 +الأربعة، و لا يعود إليها أو لا تعود إليه إلا بعد + +35 +00:04:58,420 --> 00:05:03,900 +الفيئة وبعقد ومهر جديدين، إلا عند الشافعي ينظر له + +36 +00:05:03,900 --> 00:05:09,840 +فإذا تاب أحدهما وأراد أن يعود إلى الآخر، والآخر قبل + +37 +00:05:09,840 --> 00:05:15,800 +به ذكرا أو أنثى وكان هذا قبل انقضاء عدة المرأة + +38 +00:05:16,890 --> 00:05:22,710 +يعودا إلى بعضهما بأصل العقد السابق، لا يلزمهما + +39 +00:05:22,710 --> 00:05:31,410 +إبرام عقد جديد ومهر جديد، ثم أيضًا لا ينكحوا لا + +40 +00:05:31,410 --> 00:05:37,030 +ينكحوا، يعني لا نزوجه بناتنا، ولا ينكحوا إن كان + +41 +00:05:37,030 --> 00:05:45,550 +امرأة كذلك، لا تؤكل ذبيحته، لا تؤكل ذبيحته، وأيضًا + +42 +00:05:46,710 --> 00:05:55,490 +لا .. لا تسقط ولايته، فلا يتولى على أحد من المسلمين + +43 +00:05:55,490 --> 00:06:03,200 +حتى وإن كان ابنًا أو بنتًا، ثم أيضًا لا إذا مات لا يغسل + +44 +00:06:03,200 --> 00:06:09,300 +ولا يكفن ولا يصلى عليه ولا يقبر في مقابر المسلمين + +45 +00:06:09,300 --> 00:06:16,220 +بقيَت الجزئية التي نحن بصددها، وأن ما له + +46 +00:06:19,600 --> 00:06:25,800 +لا ينتقل إلى ورثته المسلمين، ولا عكس، لأن النبي صلى + +47 +00:06:25,800 --> 00:06:34,120 +الله عليه وسلم قال لا توارث بين أهل ملتين، وقال صلى + +48 +00:06:34,120 --> 00:06:39,500 +الله عليه وسلم لا يرث المؤمن الكافر، ولا الكافر + +49 +00:06:39,500 --> 00:06:50,110 +المؤمنة، إذا ما دام أنه لا يرث ولا يورث، ماله هذا إذا + +50 +00:06:50,110 --> 00:06:57,830 +هو قُتل أو هرب أو كذا، أين .. يعني أين سيكون مصيره + +51 +00:06:57,830 --> 00:07:04,750 +قال الأئمة إلا الحنفية، فهو ملك لبيت مال المسلمين + +52 +00:07:04,750 --> 00:07:13,580 +بمجرد الردة وإصراره عليها، وتنضوي عليه ثلاثة أيام من + +53 +00:07:13,580 --> 00:07:21,780 +غير أن يفيئ ويتوب ويأوب إلى الله جل وعلا، ترفع يده + +54 +00:07:21,780 --> 00:07:30,760 +عن ماله أو تسقط ملكيته على ماله، ويصير المال ملكًا + +55 +00:07:30,760 --> 00:07:35,360 +لبيت مال المسلمين، وإذا كان المال مملوكًا لبيت + +56 +00:07:35,360 --> 00:07:41,320 +المال ثم هو عاند، فتصرف بهبة أو وقف أو وصية أو + +57 +00:07:41,320 --> 00:07:48,660 +إبراء أو دين مثلًا أو ما شبه ذلك، فعندئذٍ يكون + +58 +00:07:48,660 --> 00:07:55,220 +بمنزلة من تصرف بمال غيره من غير إذنه، عندئذٍ يحجر + +59 +00:07:55,220 --> 00:08:03,500 +عليه وتكون كل تصرفاته المالية باطلة، بعد هذه + +60 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+72 +00:09:41,630 --> 00:09:47,210 +فإذا حصل الجنون، فعند + +73 +00:09:47,210 --> 00:09:54,990 +إذن يحجر على هذا المجنون، يحجر على تصرفاته، بل منه أي + +74 +00:09:54,990 --> 00:10:03,390 +تصرف يصنف من الأفعال الضارة، ضررًا محظورًا، كالردة مثلًا + +75 +00:10:03,390 --> 00:10:09,370 +لو أنه تلفظ بقول + +76 +00:10:09,370 --> 00:10:19,220 +الكفر وهو مجنون فإنه لا يؤخذ بجريرة ذلك، لأنه إن + +77 +00:10:19,220 --> 00:10:25,520 +الله وضع عن أمتي أو رفع القلم عن ثلاثة، عن النائم + +78 +00:10:25,520 --> 00:10:31,400 +حتى يستيقظ، وعن المجنون حتى يفيق، وعن الصغير حتى + +79 +00:10:31,400 --> 00:10:38,140 +يحتلم، إذا + +80 +00:10:38,140 --> 00:10:48,110 +هذا الصغير إذا بلغ مجنونًا فإنه يحجر عليه، فلا يصح + +81 +00:10:48,110 --> 00:10:56,330 +منه تصرف مالي، ولا يصح منه تصرف يصنف بالإيه بالضرر + +82 +00:10:56,330 --> 00:11:02,210 +المحدود، قلنا من نحو الردة، من نحو طلاق زوجته إن كان + +83 +00:11:02,210 --> 00:11:09,310 +متزوجًا، فلو طلق زوجته وهو مجنون لا يعتبر طلاقه، لأن + +84 +00:11:09,310 --> 00:11:18,030 +الطلاقة تلحقه تبعات منها المهر، إذا كان معجلًا + +85 +00:11:18,030 --> 00:11:24,630 +ومؤجلًا، وعفش بيت، فكل ذلك يضمنه من مال نفسه، فهذا + +86 +00:11:24,630 --> 00:11:34,230 +يصنف أيه، لكن وكذلك لا يلاحق بالعقوبة البدنية، لو + +87 +00:11:34,230 --> 00:11:43,430 +أنه مثلًا تجرأ على نفس معصومة فقتلها أو اعتدى منها + +88 +00:11:43,430 --> 00:11:51,240 +عضوا، فإيه؟ وكانت الجريمة مما .. مما يجد القصاص + +89 +00:11:51,240 --> 00:11:57,460 +إليها سبيلًا، فإنه لا يقتص من هذا المجنون، لأنه ليس + +90 +00:11:57,460 --> 00:12:02,680 +أهلًا للعقوبة البدنية، لكن العلماء باتفاق قالوا هو + +91 +00:12:02,680 --> 00:12:09,240 +أهل للعقوبة المالية، لو أنه قتله فإنه يضمن، لو أنه + +92 +00:12:09,240 --> 00:12:19,540 +أعطب عضوًا أو يعني أحدث جراحة أو شجة، والجراحة ما + +93 +00:12:19,540 --> 00:12:24,520 +كانت في البدن، والشجة ما كانت في الرأس، وقد .. يعني + +94 +00:12:24,520 --> 00:12:29,580 +لم يكن فيها قصاص، وإنما فيها حكومة عدل وقدر، العالم + +95 +00:12:29,580 --> 00:12:36,400 +الراسخ أن على من فعل ذلك ضمانًا أو أرشًا، فإن المجنون + +96 +00:12:36,400 --> 00:12:44,700 +يغرم من ماله، لكن ال .. التنفيذ الإداري أو السلوكي + +97 +00:12:44,700 --> 00:12:51,220 +يكون من وليه، لكن الضمان من مال هذا المجنون، واضح + +98 +00:12:51,220 --> 00:12:59,580 +الكلام؟ أي نعم، إذا ما هو دليله .. دليل الحجر على + +99 +00:12:59,580 --> 00:13:05,740 +المجنون؟ قوله تبارك وتعالى: ﴿ولا تؤتوا السفهـاء أموالكم﴾ + +100 +00:13:05,740 --> 00:13:08,360 +﴿الّتي جعل الله لكم قيامًا﴾ + +101 +00:13:08,360 --> 00:13:13,960 +من تحكي لنا وجهة دلالة؟ يعني أنا أجدني + +102 +00:13:13,960 --> 00:13:22,570 +مستغربًا، وذلك أن الآية يعني دلت بعبارتها على الحجر + +103 +00:13:22,570 --> 00:13:29,870 +على السفيه، وهذا مجنون، إذا + +104 +00:13:29,870 --> 00:13:39,120 +القياس الأولوي لإن كان، الشارع الحكيم قد حجر لإن كان + +105 +00:13:39,120 --> 00:13:47,580 +الشارع الحكيم قد حجر على الإنسان لسفهه وسوء تصرفه + +106 +00:13:47,580 --> 00:13:57,380 +في المال وهو حاضر العقلي، لكنه ناقصه، فلأن يحجر على + +107 +00:13:57,380 --> 00:14:03,350 +عديم العقل بالأولى، أليس كذلك؟ والنوع الثاني من + +108 +00:14:03,350 --> 00:14:09,170 +أنواع الحجري الذي حجر عليه صيانة لحق نفسه، الصبي، و + +109 +00:14:09,170 --> 00:14:17,650 +الصبي نوعان، صبي صغير دون التمييز، وصبي فوق التمييز + +110 +00:14:17,650 --> 00:14:24,270 +ودون البلوغ، العلماء في الأول على اتفاق بأن .. بأن + +111 +00:14:24,270 --> 00:14:30,690 +غير المميز محجور عليه، لأنه كالمجنون بجامع أن كل + +112 +00:14:30,690 --> 00:14:36,810 +منهم عديم العقل، واضح؟ + +113 +00:14:36,810 --> 00:14:45,430 +الصبي غير المميز محجور عليه باتفاق من غير خلاف، أه + +114 +00:14:45,430 --> 00:14:53,530 +لأنه كالمجنون بجامع أن كل منهم عديم العقل، واضح؟ + +115 +00:14:53,530 --> 00:15:01,410 +أما الصبي المميز .. أما الصبي المميز، فعنده حظ من + +116 +00:15:01,410 --> 00:15:07,960 +الإدراك والعقل، ومع ذلك فإن الشافعية لم يفرقوا بين + +117 +00:15:07,960 --> 00:15:14,380 +المميز وغيره، وقالوا المميز محجور عليه أيضًا، ما لم + +118 +00:15:14,380 --> 00:15:21,840 +يبلغ، فإذا بلغ رفع الحجر عنه، أما إذا لم يبلغ فهو + +119 +00:15:21,840 --> 00:15:29,860 +صبي مميز وكل تصرفاته المالية تقع باطلة، تقع باطلة + +120 +00:15:31,080 --> 00:15:37,380 +وخالفهم في ذلك الجمهور، الحنفية والمالكية والحنابلة + +121 +00:15:37,380 --> 00:15:44,780 +وقالوا لا يحجر عليه مطلقًا، وتصرفاته المالية تقع + +122 +00:15:44,780 --> 00:15:51,200 +صحيحة موقوفة، موقوفة، تقع صحيحة موقوفة غير نافذة + +123 +00:15:51,200 --> 00:15:57,220 +موقوفة على إجازة الولي أو عدمها، فإن أجاز الولي + +124 +00:15:57,220 --> 00:16:04,860 +تصرفه أصبح نافذًا وتترتب عليه آثاره، وإذا لم يجزه + +125 +00:16:04,860 --> 00:16:14,060 +ارتدّ باطلًا عدماً، كأنه لم أيه؟ كأنه لم يحصل، ودليل ذلك + +126 +00:16:14,060 --> 00:16:20,660 +﴿ولا تؤتوا السفهاء أموالكم﴾، لأن أيه؟ لأن غير + +127 +00:16:20,660 --> 00:16:28,580 +المميز أشد من السفيه، ولأن المميز سفيه أيضًا، لأنه و + +128 +00:16:28,580 --> 00:16:35,860 +إن كان عنده حظ من العقل لكنه ناقص غير كامل، أه تمامًا + +129 +00:16:35,860 --> 00:16:42,380 +هو والسفيه في الكفة سواء، فإذا نطقت الآية بعبارتها + +130 +00:16:42,380 --> 00:16:49,540 +بإيه بالحجر على السفيه، فعلى الصغير المميز كذلك، ثم + +131 +00:16:49,540 --> 00:16:56,980 +النوع الثالث من المحجور عليهم صيانة لحق أنفسهم، + +132 +00:16:59,550 --> 00:17:05,030 +المبذر، المبذر هو السفيه، المبذر والمسرف هو + +133 +00:17:05,030 --> 00:17:12,870 +السفيه، وذلك أنه يتصرف بالمال لا على وزن العقلاء، + +134 +00:17:12,870 --> 00:17:19,630 +فإنه يصلط المال في غير وجهه، في غير نجاح مصالحه + +135 +00:17:19,630 --> 00:17:27,330 +اللائقة، ولذلك المال يُصان ولا يجوز أن يُصرف في غير + +136 +00:17:27,330 --> 00:17:34,150 +وجهه، فلما كان المبذّر مظنة أن يُبدّد المال + +137 +00:17:34,150 --> 00:17:40,430 +المتقوم المحترم الذي أقامه الله تعالى و رسوله + +138 +00:17:40,430 --> 00:17:46,830 +سببًا في حراسة حظ من مصالح الأنام، فإنه يُحجر عليه + +139 +00:17:46,830 --> 00:17:53,490 +لذلك، يحجر على تصرفاته المالية، ولا يحجر على تصرفاته + +140 +00:17:53,490 --> 00:17:57,110 +البدنية + +141 +00:17:57,840 --> 00:18:06,960 +اللي تستوجب عقوبة بدنية ولا كذلك يحجر على جرائمه + +142 +00:18:06,960 --> 00:18:16,940 +اللتي تستوجب عقوبة مالية فإنها تثبت عليه ويؤديها + +143 +00:18:16,940 --> 00:18:23,590 +عنه وليه، واضح الكلام ودليل ذلك ظاهر الآيات ولا + +144 +00:18:23,590 --> 00:18:28,610 +تؤتوا الصفهاء أموالكم التي جعل الله لكم قيامة + +145 +00:18:28,610 --> 00:18:36,670 +والسفيه هو المبذر، السفيه هو المصرف، السفيه هو عظيم + +146 +00:18:36,670 --> 00:18:42,110 +الرشدي هو الذي لا يحسن التصرف في المال كما يحسنه + +147 +00:18:42,110 --> 00:18:50,950 +العقلاء، ودليله من السنة أيضًا، حديث أنس رضي الله + +148 +00:18:50,950 --> 00:18:58,810 +عنه أن رجلا أصابته ضربة وقام اسمها شجة في الرأس، أيه؟ + +149 +00:18:58,810 --> 00:19:09,070 +كأنها الشجة التي يكسر بها غلاف أو ظرف الدماغ، فأيه؟ + +150 +00:19:09,070 --> 00:19:15,690 +وتتأثر الدماغ من جهة الإدراك بقدر ما، هذا كان عاقلا + +151 +00:19:15,690 --> 00:19:21,550 +يافعًا محسنًا للبيع والشراء، فبعد أن أصابته الضربة أثرت + +152 +00:19:21,550 --> 00:19:27,790 +على دماغه فبات كل ما باع خسرفضاق أهله بذلك، فشكوه + +153 +00:19:27,790 --> 00:19:31,630 +إلى النبي صلى الله عليه وسلم وقالوا يا رسول الله + +154 +00:19:31,630 --> 00:19:37,510 +أحجر عليه، أحجر عليه لأنه لا يحسن التصرف في المال، + +155 +00:19:37,510 --> 00:19:44,370 +فدعاه، فقال لا تبيع، قال لا أستطيع، ما بقدر لأن أنا + +156 +00:19:44,370 --> 00:19:51,450 +تاجر قبل الحدث، فيعني كأن التجارة هواية ومهنة لا + +157 +00:19:51,450 --> 00:19:58,250 +أستطيع أن أهجرها أو أتركها، قال إذا أرشده لأن النبي + +158 +00:19:58,250 --> 00:20:04,050 +بر رحيم، لأن النبي رؤوف رحيم عليه الصلاة والسلام + +159 +00:20:04,050 --> 00:20:10,540 +فقال إذا تبايعت فقول لا خلابة، لا خلابة، لا خديعة + +160 +00:20:10,540 --> 00:20:16,240 +ولا غرر ولا غبنة، واشترط على البائعي خيار الشرط + +161 +00:20:16,240 --> 00:20:22,240 +ثلاثة أيام حتى تمنح نفسك فرصة أن تعرض السلعة على + +162 +00:20:22,240 --> 00:20:28,960 +أهل الذكر والاختصاص في السلعة التي اشتريت، فإذا + +163 +00:20:28,960 --> 00:20:34,820 +حمدوها وحمدوا الثمن الذي بذلته فيها امض، إذا إيه + +164 +00:20:34,820 --> 00:20:42,520 +وإذا نصحوا بردها تردها خلال الأيام الثلاثة وتسترد + +165 +00:20:42,520 --> 00:20:47,340 +مالك من البائع الذي اشتريت منه سلعتك + +166 +00:20:53,190 --> 00:20:56,890 +قالوا .. قال لا أستطيع .. قال إذا .. إذا تباعت + +167 +00:20:56,890 --> 00:21:01,690 +فقول لا خلابة ولي الخيار ثلاثة أيام، الحديث فيه + +168 +00:21:01,690 --> 00:21:07,570 +فوائد، الفائدة التي نحن بصددها، قول أهله يا رسول + +169 +00:21:07,570 --> 00:21:12,730 +الله أحجر عليه أو أحجر عليه يا رسول الله، فلولا أن + +170 +00:21:12,730 --> 00:21:20,850 +الحجر حاضر في واقع الصحابة وحاضر في قلوبهم و أذهانهم + +171 +00:21:20,850 --> 00:21:29,510 +كعلاج لضعاف العقول، لما توجه أهله إلى النبي وطلبوا + +172 +00:21:29,510 --> 00:21:35,770 +منه أن يحجر على صاحبهم، أليس كذلك؟ ثم لو لا أن + +173 +00:21:35,770 --> 00:21:43,660 +الحجر مشروع لمثل هذه الحالات، لم يقرهم النبي ولما + +174 +00:21:43,660 --> 00:21:49,120 +سكت عن الغلط، لأنه ليس من هديه أن يؤخر البيانة عن + +175 +00:21:49,120 --> 00:21:55,720 +وقت الحاجة، فكونه طاوعهم وقال لا تفعل، لكن الرجل + +176 +00:21:55,720 --> 00:22:03,080 +راجع النبي ولرحمته قال بصره بخيار المجلس، ذل هذا من + +177 +00:22:03,080 --> 00:22:09,540 +وجه آخر بأن الحجر على السفيه مشروع، ولا شك واضح + +178 +00:22:09,540 --> 00:22:14,980 +الأمر؟ ارفعي صوتك + +179 +00:22:20,780 --> 00:22:25,680 +أنا قلت المجلس سبق لساني إلى هذا، لا خيار المجلس هو + +180 +00:22:25,680 --> 00:22:32,060 +الذي يكون حال وجود العاقدين في المجلس وإيه، وقد دل + +181 +00:22:32,060 --> 00:22:36,720 +عليه قوله صلى الله عليه وسلم البيعان بالخيار ما لم + +182 +00:22:36,720 --> 00:22:42,840 +يتفرقا أو يقول أحدهما للآخر اختار، لكن هذا الحديث + +183 +00:22:42,840 --> 00:22:48,760 +أنسهذا يدل على خيار الشرط، وخيار الشرط ثلاثة أيام + +184 +00:22:48,760 --> 00:22:55,820 +عند الشافعية، ومفتوح آه أمده عند الحنابلة، والحق ما + +185 +00:22:55,820 --> 00:23:05,460 +ذهب إليه الشافعية رحم الله الجميع، الآن + +186 +00:23:06,430 --> 00:23:14,230 +صاحبنا يقول وبالجنون تنسلب الولايات وبالجنون تنسلب + +187 +00:23:14,230 --> 00:23:19,310 +الولايات، ونحن بحاجة إلى هذه الفوائد العلمية لأن + +188 +00:23:19,310 --> 00:23:24,410 +الإنسان يمكن أن يسرع من الشيطان، يمكن أن أه تكتنفه + +189 +00:23:24,410 --> 00:23:32,410 +أحداث محزنة وإلى غير ذلك، فإيه فتختل دماغه، نسأل الله + +190 +00:23:32,410 --> 00:23:38,270 +سلامة والعافية، يمكن أن تأتي أو أن يبتلى بإصابة + +191 +00:23:38,270 --> 00:23:44,250 +تؤثر على دماغه إلى غير ذلك من الأسباب وهي عديدة، أي + +192 +00:23:44,250 --> 00:23:52,590 +ما كان إذا حصل الجنون والمرء بالغ، فهو إيه؟ فهو + +193 +00:23:52,590 --> 00:23:58,010 +محجور عليه وإن كان دون البلوغ فهو بالأولى، فإذا كان + +194 +00:23:58,010 --> 00:24:03,230 +محجورا عليه أه في التصرف في المال فهل تصح + +195 +00:24:03,230 --> 00:24:08,570 +ولايته؟ يعني الولاية أنواع منها ولاية نكاح ومنها + +196 +00:24:08,570 --> 00:24:13,570 +ولاية على القصر إذا كان له أولاد أبناء وابنات + +197 +00:24:13,570 --> 00:24:21,640 +فمثلا ولاية النكاح، أخت الطيبة، ولاية النكاح هل يجوز + +198 +00:24:21,640 --> 00:24:27,960 +أو هل تصح ولاية النكاح من المجنون لو افترضنا أن له + +199 +00:24:27,960 --> 00:24:34,560 +أخت صغيرة أو أن له بنت صغيرة وقد كبرت وخطبت، فهل + +200 +00:24:34,560 --> 00:24:39,840 +يجوز أن يتولى نكاحها؟ خطأ، لا لأنه لا يحسن أن يدرك + +201 +00:24:39,840 --> 00:24:46,640 +مصلحته ابنته أو شقيقته أو أخته للأب أو كذا، ثم كذلك + +202 +00:24:47,510 --> 00:24:53,790 +هل تصح ولايته على مال الذكاة ليبذله إلى مصارفه + +203 +00:24:53,790 --> 00:25:00,630 +سواء كانت ذكاء ماله أو ذكاء مال غيره، هل هذا + +204 +00:25:00,630 --> 00:25:05,990 +المجنون عديم + +205 +00:25:05,990 --> 00:25:10,850 +العقلي، هل يستطيع أن يدرك مصارف الذكاء وهي ثمانية + +206 +00:25:10,850 --> 00:25:17,610 +ليميزها من بين فرث ودم ويعطيها ما تستحق؟ كيف؟ ولذلك + +207 +00:25:17,610 --> 00:25:23,470 +أيضًا ولايته في التصرف بمال الذكاة إلى مصارفها + +208 +00:25:23,470 --> 00:25:29,250 +فإنه ممنوع منه، كذلك ولايته في المظر على الأطفال + +209 +00:25:29,250 --> 00:25:36,170 +والقصر، فإنه لا يستطيع أن يرعى مصالحهم، لا يستطيعوا + +210 +00:25:36,170 --> 00:25:45,590 +أن يرعى مصالحهم إن كانت تتعلق بالمعاش أو بالتعليم + +211 +00:25:45,590 --> 00:25:51,630 +والتأديب أو بالتمريض والتطبيب إلى غير ذلك من هذا + +212 +00:25:51,630 --> 00:26:01,520 +الأمر، طيب بعدها قال هل تثبت ولاية التفويض له؟ يعني + +213 +00:26:01,520 --> 00:26:08,580 +هو أن يباشر له، فهل يمكنه أن يفوض غيره؟ قطعا لا + +214 +00:26:08,580 --> 00:26:17,380 +لأنه لا يحسن أن يختار الكفأة الأمينة الذي يستطيع + +215 +00:26:17,380 --> 00:26:24,280 +بفواقة وإتقان ومكنة واقتدار أن يتابع مصالح هذا + +216 +00:26:24,280 --> 00:26:30,480 +المجنون، بعدها قال واعتبار الأقوال + +217 +00:26:31,750 --> 00:26:41,680 +كذلك لا يصح اعتبار أقواله لو قال كلمة الكفر، لو طلق + +218 +00:26:41,680 --> 00:26:47,680 +لو قذف إنسانا، يعني قال يا ابن الزانية أو أنت زان + +219 +00:26:47,680 --> 00:26:57,960 +أو كذا، فكل هذا يقع عفوا لا تترتب عليه آثاره لا في + +220 +00:26:57,960 --> 00:27:05,060 +الدنيا كعقوبة تعذيرية أو حدية ولا في الآخرة كإثم + +221 +00:27:05,060 --> 00:27:12,560 +أخروي عند الله سبحانه وتعالى، هنا في عقوبة مالية ولا + +222 +00:27:12,560 --> 00:27:17,760 +.. لأو طبعا أحواله ولا عقوبة مالية؟ وفي إيش؟ مثلا + +223 +00:27:17,760 --> 00:27:22,400 +النفطار في القاتف مثلا، القاتف يا بنتي إله .. إله + +224 +00:27:22,400 --> 00:27:27,540 +حكم، مالوش عقوبة مالية لكن بدي .. لو أنت قلتي مثلا + +225 +00:27:27,540 --> 00:27:34,580 +اعتدى مثلا كسر زوجاي سيارة الجار، قلنا كل العقوبات + +226 +00:27:34,580 --> 00:27:42,880 +كل الجرائم التي تستوجب عقوبة مالية فإنه أهل + +227 +00:27:42,880 --> 00:27:50,440 +للعقوبة المالية، وخد بالك من دفعش وليه لأنه ما لم + +228 +00:27:50,440 --> 00:27:55,180 +يبدو منه تقصير لا نكلفه لأن الله تعالى قال ولا + +229 +00:27:55,180 --> 00:28:01,340 +تزر وزر أخرى، ولذلك ما يمارسه الغزيون اليوم أن + +230 +00:28:01,340 --> 00:28:07,660 +ولي الأمر هو الذي يغرم جريمة الصغير وجريمة .. هذا + +231 +00:28:07,660 --> 00:28:11,660 +لا، هذا كله يحمل على بيت المال أو وزارة المالية + +232 +00:28:14,550 --> 00:28:19,810 +مهين بقول يا بنتي، لو مالوش مصاري، لا نغرم وليه، + +233 +00:28:19,810 --> 00:28:25,030 +لا نغرم وليه ولا تزر وزرته وزر أخرى، بعض أهل العلم + +234 +00:28:25,030 --> 00:28:32,210 +قال ينظروا حتى .. حتى يتحصل على المال، وإذا طال + +235 +00:28:32,210 --> 00:28:37,150 +الأمد ولم يتحصل عن المال إذا أدية على بيت مال + +236 +00:28:37,150 --> 00:28:43,930 +المسلمين أو القروش وضمان المطلفات على وزارة + +237 +00:28:43,930 --> 00:28:47,990 +المالية، ثم + +238 +00:28:47,990 --> 00:28:55,820 +قال ويرتفع، اسمعنا يا أخوات، يرتفع بالإفاقة، يعني + +239 +00:28:55,820 --> 00:29:04,660 +ويرتفع الحجر عن المجنون بإفاقته، عرفت إيش قصد + +240 +00:29:04,660 --> 00:29:09,340 +العالم من هذا الأمر؟ قولي يا بنات الشريعة وبنات + +241 +00:29:09,340 --> 00:29:17,240 +الشريعة والقانون، إذا .. إذا بلغ المرء مجنونا فإنه + +242 +00:29:17,240 --> 00:29:26,100 +يحجر عليه، فإذا أفاق يرتفع الحجر من + +243 +00:29:26,100 --> 00:29:35,370 +غير حاجة إلى ولي أمره أبًا أو جدًا، ولا حاجة أيضًا + +244 +00:29:35,370 --> 00:29:42,630 +للسلطان أن يقرر بأن الحجر مرفوع على فلان، لا بل + +245 +00:29:42,630 --> 00:29:50,310 +إفاقته سبب رفع الحجر كما أن جنونه كان سببا في + +246 +00:29:50,310 --> 00:29:58,320 +الحجر، فإن الإفاقة وانتفاء الجنون سبب في رفع، بعدها + +247 +00:29:58,320 --> 00:30:05,820 +قال وحجر الصبي يرتفع ببلوغه رشيدًا، احنا قلنا الصبي + +248 +00:30:05,820 --> 00:30:14,220 +بنوعيه يكون محجورا عليه، فاذا بلغ ارتفع + +249 +00:30:14,220 --> 00:30:22,530 +الحجر ببلوغه، ارتفع الحجر ببلوغه، ولا حاجة لإيه؟ + +250 +00:30:22,530 --> 00:30:29,050 +لقرار من إيه من الأبي أو الجد أو وصيهما، كمقنعة، لا + +251 +00:30:29,050 --> 00:30:34,230 +حاجة لقرار ولي الأمر أو الرئيس أو الملك لأجل هذا + +252 +00:30:34,230 --> 00:30:39,690 +أو من ينيبه عن نفسه، أي نعم، كان الحجر لسبب الصغر + +253 +00:30:39,690 --> 00:30:43,970 +وانتفى الصغر وثبت البلوغ فارتفع الحجر، فضل يا ابنتي + +254 +00:30:43,970 --> 00:30:47,690 +بالنسبة لحد ما، يعني هي بفضل التطور العلمي، هل مثلا + +255 +00:30:47,690 --> 00:30:50,410 +كنت تقارنهم بإيه؟ تفكروا عقل وعقل؟ + +256 +00:30:53,750 --> 00:30:56,870 +أنا بنقول إذا أبطال كان مشهور، طب أنا مثلا كمتعامل + +257 +00:30:56,870 --> 00:31:00,070 +مع نفسي قررت تقرير يثبت لي أن هو فعلا سلك العقل + +258 +00:31:00,070 --> 00:31:04,450 +ابتداء + +259 +00:31:04,450 --> 00:31:10,990 +لو .. لو حصلت خصومة و .. + +260 +00:31:13,700 --> 00:31:20,520 +جاء وليه مثلا وقال هو مجنون، وقال صاحب الحق لا بل + +261 +00:31:20,520 --> 00:31:26,560 +هو قد انتفى عنه الجنون وكذا، فهنا يعني يقرر ذلك + +262 +00:31:26,560 --> 00:31:32,120 +أهل الذكر من علماء الطب، لكن لو كانت القضية عادية + +263 +00:31:32,120 --> 00:31:38,580 +محجور عليه بسبب الجنون، يعني أبوه أو سيده يمنعانه + +264 +00:31:38,580 --> 00:31:43,440 +من أن يتصرف في المال، بيعطوهوش حاجة، ولو مثلا أخذ + +265 +00:31:43,440 --> 00:31:46,360 +حاجة وراح على الدكان، كان معه meat shake اللي جاها + +266 +00:31:46,360 --> 00:31:50,580 +على الأرض في بيتهم مثلا، فتح محفظة أمه وأخذ meat + +267 +00:31:50,580 --> 00:31:54,220 +shake أو محفظة أبوه وراح على الدكان واشترى أو كده + +268 +00:31:54,220 --> 00:32:00,580 +هذا كله يقع باطلًا، الآن السبيل + +269 +00:32:00,580 --> 00:32:08,200 +العادي، السبيل العادي الذي هو مشهود في الواقع أنه + +270 +00:32:09,080 --> 00:32:18,160 +ولي الأمر إذا بات يرى عليه تصرفات العقلاء، أه ويحذر + +271 +00:32:18,160 --> 00:32:25,220 +من الغلط يفهم الصواب، يعقل عند الخطاب، اذهب هذا + +272 +00:32:25,220 --> 00:32:30,720 +قدرها كذا، ائتِ لنا بالصنف الفلاني وكذا، فإذا رأاه + +273 +00:32:30,720 --> 00:32:35,680 +لا فرق بينه وبين أي عاقل، هذه القراءة يا ابنتي كافية + +274 +00:32:35,680 --> 00:32:41,320 +في إيش؟ في أن ندرك أو نأخذ قرارًا بأنه قد انتفى عنه + +275 +00:32:41,320 --> 00:32:46,860 +الجنون، وإيه؟ وحصل إيه؟ وحصل عنده إيه؟ بيبقى إيه؟ + +276 +00:32:46,860 --> 00:32:53,460 +بيبقى أن نتدرج معه أولًا بمال قليل لنراه يحفظه و + +277 +00:32:53,460 --> 00:32:58,500 +يصونه ويحذر من الغبن وكده، هيك طبيعة الأنفس، ولا + +278 +00:32:58,500 --> 00:33:02,920 +أول ما يفيق يروح يعطيه 500 دينار و يروح سيحفظ، هيك + +279 +00:33:02,920 --> 00:33:08,140 +بتصير .. بتصيرش هيك .. أي نعم، بعدها قال وحجر + +280 +00:33:08,140 --> 00:33:12,310 +الصبي يرتفع ببلوغه، طب والدليل قال وابتلوا + +281 +00:33:12,310 --> 00:33:17,590 +اليتامة حتى إذا بلغوا النكاح حابب أسمع من إيه من + +282 +00:33:17,590 --> 00:33:22,310 +بناتي الفضليات وابتلوا اليتامة طب ذكر اليتامة و + +283 +00:33:22,310 --> 00:33:27,410 +احنا حديثنا عن الصغير بشكل عام فهل يا ترى المراد + +284 +00:33:27,410 --> 00:33:33,350 +بالصغير عندما نتحدث و نذكر الصغير والصبي مقصور + +285 +00:33:33,350 --> 00:33:37,050 +على اليتيم ولا المسألة فيها فهم ولا .. + +286 +00:33:41,340 --> 00:33:46,660 +اليتم ذُكر في الآية على سبيل الغالب واضح؟ يعني في + +287 +00:33:46,660 --> 00:33:50,920 +المعظم الـ.. إيه؟ في المعظم الغالب اليتيم هو الذي + +288 +00:33:50,920 --> 00:33:57,080 +يكون بحاجة مليحة إلى المال وهو الذي .. إيه؟ الذي + +289 +00:33:57,080 --> 00:34:05,660 +كذلك يجد الوصي عبئًا عبءًا على نفسه متابعة وأمانة + +290 +00:34:05,660 --> 00:34:10,210 +ومسؤولية هذا اليتيم فبيكون الرغبة من كلا الطرفين + +291 +00:34:10,210 --> 00:34:14,550 +اليتيم بده استقلالية بنفسه و ياخد ماله و كذلك + +292 +00:34:14,550 --> 00:34:19,370 +الوصي يريد أن يتخلص من هذه الأمانة واضح الأمر + +293 +00:34:19,370 --> 00:34:25,150 +فذُكرت في الآية على سبيل الغالب وإلا فاليتيم هو + +294 +00:34:25,150 --> 00:34:32,940 +من مات أبوه وكان دون البلوغ وكان دون البلوغهو + +295 +00:34:32,940 --> 00:34:38,580 +العبرة لا في اليتم فقط وإيه وإنما الأصل إيه ضعف + +296 +00:34:38,580 --> 00:34:45,100 +العقل وعدم إنّاس الرشد واضح الكلام وبالتالي أي أحد + +297 +00:34:45,100 --> 00:34:52,260 +كان دون البلوغ كان دون البلوغ فلا يُعطى المال وإن + +298 +00:34:52,260 --> 00:34:57,400 +أُنس منه الرشد بقدر المال واضح الأمر حتى يبلغ + +299 +00:34:57,400 --> 00:35:04,300 +ويُؤنس منه الرشد سواء كان يتيما أو غير يتيما له + +300 +00:35:04,300 --> 00:35:15,160 +أبوان فإنه ببلوغه رشيدا ينتفي الحجر عنه ويرد + +301 +00:35:15,160 --> 00:35:21,830 +إليه المال أو يعني تصح تصرفاته المالية وتترتب + +302 +00:35:21,830 --> 00:35:27,970 +عليها آثارها الشرعية طيب + +303 +00:35:27,970 --> 00:35:35,590 +بعدها تأملنا ما يعني ذكى العلماء ذكر المجنون وذكر + +304 +00:35:35,590 --> 00:35:42,040 +إيه الصبي وذكر إيه الـ.. السفيه ثم بعدها قال + +305 +00:35:42,040 --> 00:35:47,700 +وتنسلب الولايات عن المجنون وآخر شيء انتهى بالحديث + +306 +00:35:47,700 --> 00:35:53,660 +على ماذا؟ على الصبي وبنى المسائل على إيه؟ على + +307 +00:35:53,660 --> 00:36:02,010 +بلوغه وعدمه طبعًا الآن الحكمة تقتضي أن نتحدث بما + +308 +00:36:02,010 --> 00:36:07,930 +يكون الصبي بالغًا ما هي علامات بلوغ الصبي والصبية + +309 +00:36:07,930 --> 00:36:16,870 +حتى يكون الحجر أو ينتفى بيقول والبلوغ يحصل + +310 +00:36:16,870 --> 00:36:23,510 +باستكمال خمس عشرة سنة إذا أول شيء ذكره قال إن + +311 +00:36:23,510 --> 00:36:29,730 +أمارة من أمّارات البلوغ هي السن هي السن وهي أمارة + +312 +00:36:29,730 --> 00:36:36,900 +مختلفة فيها وليس متفقًا عليها على تحديد السن واضح؟ + +313 +00:36:36,900 --> 00:36:42,680 +فأما الشافعية والحنابلة فقالوا إذا أتم الصبي + +314 +00:36:42,680 --> 00:36:50,060 +والصبيّة خمس عشرة سنة كان كناية عن البلوغ وأما مالك + +315 +00:36:50,060 --> 00:36:54,260 +والحنفي + +316 +00:36:54,260 --> 00:37:03,580 +يعني مالك وأبو حنيفة فقد أفادا بأن الـ.. البلوغ لا + +317 +00:37:03,580 --> 00:37:10,460 +يبقى .. لا يحصل إلا بثمان عشرة سنة وسبع عشرة سنة + +318 +00:37:10,460 --> 00:37:13,820 +على خلاف بينهما واضح الأمر + +319 +00:37:22,940 --> 00:37:27,860 +إيش دليلكم يا شافعية على هذا الأمر؟ قال دليلنا + +320 +00:37:27,860 --> 00:37:33,740 +حديث عبد الله بن عمر رضي الله عنهما قال أتيت النبي + +321 +00:37:33,740 --> 00:37:39,340 +صلى الله عليه وسلم يوم أحد يعني ليأذن لي بالمشاركة + +322 +00:37:39,340 --> 00:37:47,760 +في الغزاة وأنا ابن أربع عشرة سنة فردني فردني ثم + +323 +00:37:47,760 --> 00:37:54,220 +أتيتُه يوم الخندق وأنا ابن خمس عشرة سنة فأجازني في + +324 +00:37:54,220 --> 00:38:01,660 +رواية كأنه قال ورأاني بالغة يعني رأاني بالغة طبعًا + +325 +00:38:01,660 --> 00:38:05,120 +هذا هذا ظاهر في ماذا + +326 +00:38:08,520 --> 00:38:13,080 +بعض أهل العلم رأي ثاني من الشافعية مقابل الأصحى + +327 +00:38:13,080 --> 00:38:16,940 +الصحيح قالوا لا العبرة ليس بالسن بل العبرة بالجلد + +328 +00:38:16,940 --> 00:38:22,920 +والقوة متى كان قويًا وجلدًا كان بالغًا طب إيش دليلكم + +329 +00:38:22,920 --> 00:38:27,640 +قال دليلنا حديث سمرة بن جندب سمرة بن جندب يوم + +330 +00:38:27,640 --> 00:38:34,020 +أحد كان ابن 14 سنة فأجازَه النبي صحابيًا كان عمره 15 + +331 +00:38:34,020 --> 00:38:44,490 +سنة أو 15 عامًا فسمرة إجه يراجع النبي قال له أذنت + +332 +00:38:44,490 --> 00:38:52,470 +لفلان أذنت لفلان ولم تأذن ليه ولو تصارعنا لصراعته + +333 +00:38:52,470 --> 00:39:01,730 +قال إيه إذا إصراعه أه فإيه فتصارع وأخاه فصرعه + +334 +00:39:01,730 --> 00:39:05,850 +فأجازه النبي صلى الله عليه وسلم فاستدل القوم بأن + +335 +00:39:05,850 --> 00:39:13,630 +العبرة بماذا لكن يرد بأن هذا في إيه؟ في ميدان .. + +336 +00:39:13,630 --> 00:39:20,690 +أين؟ طيب بعدها طبعًا كلام الآخرين قالوا إذا بلغ + +337 +00:39:20,690 --> 00:39:25,570 +الأطفال منكم الحلم فليستأذنوا كذلك رفع القلم عن + +338 +00:39:25,570 --> 00:39:29,450 +ثلاثة عن النائم حتى يستيقظوا عن الصلاة وهذه كلها + +339 +00:39:29,450 --> 00:39:35,430 +مظنة إيش بعدها قالوا خروج المني وهذا + +340 +00:39:38,310 --> 00:39:44,250 +في اللقاء القادم نتحدث عنه إن شاء الله نسأل الله + +341 +00:39:44,250 --> 00:39:49,430 +أن يوفقنا وإياك لما يحب ويرضى وأن يثبتنا بالقول + +342 +00:39:49,430 --> 00:39:53,750 +الثابت في الحياة الدنيا وفي الآخرة والحمد لله رب + +343 +00:39:53,750 --> 00:39:54,450 +العالمين diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/eLMQ9Kcu06U_postprocess.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/eLMQ9Kcu06U_postprocess.srt new file mode 100644 index 0000000000000000000000000000000000000000..9a034fa5a9efc81fa700fba83ad966abf19b1919 --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/eLMQ9Kcu06U_postprocess.srt @@ -0,0 +1,1372 @@ +1 +00:00:20,790 --> 00:00:26,890 +بسم الله الرحمن الرحيم إن الحمد لله نحمده و + +2 +00:00:26,890 --> 00:00:32,070 +نستعينه و نستغفره و نعوذ بالله من شرور أنفسنا + +3 +00:00:32,070 --> 00:00:38,170 +وسيئات أعمالنا من يهديه الله فلا مضل لها و من يضلل + +4 +00:00:38,170 --> 00:00:44,700 +فلا هادي لها و أشهد أن لا إله إلا اللهوحده لا شريك + +5 +00:00:44,700 --> 00:00:51,660 +له و أشهد أن محمد أبده و رسوله و بعد انتهينا عند + +6 +00:00:51,660 --> 00:00:58,560 +المرتد للمسلمين يعني من أنواع الحجر صيانة لحق + +7 +00:00:58,560 --> 00:01:09,780 +الغير أن يحجر على المرتد من أن يتصرف بماله الذي + +8 +00:01:09,780 --> 00:01:20,820 +كان ملكا له قبل الردةوعند اذن يفوت حق بيت المال في + +9 +00:01:20,820 --> 00:01:30,620 +هذا المال وبيت المال يمثل حق المسلمين عامة اذا اذا + +10 +00:01:30,620 --> 00:01:39,340 +تصرف المرتد بمال نفسه الذي + +11 +00:01:39,340 --> 00:01:48,210 +كان يملكه قبل الردتهوما عاد يملكه بعدها إذا تصرف + +12 +00:01:48,210 --> 00:01:57,330 +بهذا المال فإنه يفوت حق المسلمين فيه ولذلك الشارع + +13 +00:01:57,330 --> 00:02:05,990 +الحكيم حجر على هذا المرتد فلا يصح له تصرف في ماله + +14 +00:02:05,990 --> 00:02:16,320 +سواء كان ببيعأو هبة أو وصية أو وقف أو إبراء أو غير + +15 +00:02:16,320 --> 00:02:21,180 +ذلك المرتد + +16 +00:02:21,180 --> 00:02:31,540 +هو المسلم الذي ارتكب من الأقوال أو الأفعال ما يوجب + +17 +00:02:31,540 --> 00:02:40,890 +كفره ما يوجب كفرهمن الأقوال كأن يسب الله تعالى أو + +18 +00:02:40,890 --> 00:02:48,450 +رسوله أو كتابه أو دينه أو ينكر بلسانه معلوما من + +19 +00:02:48,450 --> 00:02:54,790 +الدين بالضرورة كأن ينكر الصلاة أو الزكاة أو الصوم + +20 +00:02:54,790 --> 00:03:03,560 +أو الحج أو الجهادة أو غير ذلكوأما الردة في الأفعال + +21 +00:03:03,560 --> 00:03:11,780 +كأن يأتي بمناقض للكلمة الطيبة لا إله إلا الله كأن + +22 +00:03:14,850 --> 00:03:23,230 +يشرك .. كأن يشرك في عبادة الله عز وجل مع الله أحدا + +23 +00:03:23,230 --> 00:03:36,850 +من إيه؟ من إنسان أو جن أو ملك أو حيوان أو شجر أو + +24 +00:03:36,850 --> 00:03:41,930 +جماد كذلك + +25 +00:03:43,190 --> 00:03:52,430 +من الردّة بالأفعال أن يسجد لغير الله عز وجل، أن + +26 +00:03:52,430 --> 00:04:00,950 +ينذر لغير الله، أن يذبح لغير اللهأن يستعيذ فيما لا + +27 +00:04:00,950 --> 00:04:06,830 +يقدر عليه إلا الله أن يستعيذ فيه بغير الله فهذا + +28 +00:04:06,830 --> 00:04:14,210 +كله من أسباب الردة إلا ما يدق و يخفى منه فلا نتعجل + +29 +00:04:14,210 --> 00:04:21,750 +الحكم على صاحبه حتى نبين له أن هذه أعمال كفرية + +30 +00:04:22,840 --> 00:04:29,880 +فالحذرة من أن تعود إليها ثانية فإذا عاد إليها بعد + +31 +00:04:29,880 --> 00:04:39,240 +إقامة الحجة عليه فإنه يعني يرتد ويكفر هذا المرتد + +32 +00:04:39,240 --> 00:04:45,920 +تترتب عليه أحكام من هذه الأحكام إن كان متزوجا + +33 +00:04:45,920 --> 00:04:52,340 +ينهدم عقد النكاح ما بينه وبين زوجهوهذا عند الأئمة + +34 +00:04:52,340 --> 00:04:58,420 +الأربعة و لا يعود إليها أو لا تعود إليه إلا بعد + +35 +00:04:58,420 --> 00:05:03,900 +الفيئة وبعقد ومهر جديدين إلا عند الشافعي ينظره + +36 +00:05:03,900 --> 00:05:09,840 +فإذا تاب أحدهما وأراد أن يعود إلى الآخر والآخر قبل + +37 +00:05:09,840 --> 00:05:15,800 +به ذكرا أو أنثى وكان هذا قبل انقضاء عدة المرأة + +38 +00:05:16,890 --> 00:05:22,710 +يعودا إلى بعضهما بأصل العقد السابق لا يلزمهما + +39 +00:05:22,710 --> 00:05:31,410 +إبرام عقد جديد ومهر جديد ثم أيضا لا ينكحوا لا + +40 +00:05:31,410 --> 00:05:37,030 +ينكحوا يعني لا نزوجه بناتنا ولا ينكحوا إن كان + +41 +00:05:37,030 --> 00:05:45,550 +امرأة كذلك لا تؤكل ذبيحته لا تؤكل ذبيحته وأيضا + +42 +00:05:46,710 --> 00:05:55,490 +لا .. لا تسقط ولايته فلا يتولى على أحد من المسلمين + +43 +00:05:55,490 --> 00:06:03,200 +حتى وإن كان ابنا أو بنتاثم أيضا لا إذا مات لا يغسل + +44 +00:06:03,200 --> 00:06:09,300 +ولا يكفن ولا يصلى عليه ولا يقبر في مقابر المسلمين + +45 +00:06:09,300 --> 00:06:16,220 +بقيت الجزئية التي نحن بصددها وأن ما له + +46 +00:06:19,600 --> 00:06:25,800 +لا ينتقل إلى ورثته المسلمين ولا عكس لأن النبي صلى + +47 +00:06:25,800 --> 00:06:34,120 +الله عليه وسلم قال لا توارث بين أهل ملتين وقال صلى + +48 +00:06:34,120 --> 00:06:39,500 +الله عليه وسلم لا يرث المؤمن الكافر ولا الكافر + +49 +00:06:39,500 --> 00:06:50,110 +المؤمنة إذا ما دام أنه لا يرث ولا يورثماله هذا إذا + +50 +00:06:50,110 --> 00:06:57,830 +هو قُتل أو هرب أو كذا أين .. يعني أين سيكون مصيره + +51 +00:06:57,830 --> 00:07:04,750 +قال الأئمة إلا الحنفية فهو ملك لبيت مال المسلمين + +52 +00:07:04,750 --> 00:07:13,580 +بمجرد الردة واصراره عليهاوتنضي عليه ثلاثة أيام من + +53 +00:07:13,580 --> 00:07:21,780 +غير أن يفيئ ويتوب ويأوب إلى الله جل وعلاترفع يده + +54 +00:07:21,780 --> 00:07:30,760 +عن ماله أو تسقط ملكيته على ماله ويصير المال ملكًا + +55 +00:07:30,760 --> 00:07:35,360 +لبيت مال المسلمين وإذا كان المال مملوكًا لبيت + +56 +00:07:35,360 --> 00:07:41,320 +المال ثم هو عاند فتصرف بهبة أو وقف أو وصية أو + +57 +00:07:41,320 --> 00:07:48,660 +إبراء أو دين مثلًا أو ما شبه ذلك فعند إذنيكون + +58 +00:07:48,660 --> 00:07:55,220 +بمنزلة من تصرف بمال غيره من غير إذنه عند إذن يحجر + +59 +00:07:55,220 --> 00:08:03,500 +عليه وتكون كل تصرفاته المالية باطلة بعد هذه + +60 +00:08:03,500 --> 00:08:15,020 +الأنواع التي هي من أنواع الحجرلسبب الغير أو لسبب + +61 +00:08:15,020 --> 00:08:20,780 +صيانة حق الغير يعني يحجروا على هؤلاء صيانة لحق + +62 +00:08:20,780 --> 00:08:27,740 +غيرهم نريد بعد هذا أن نتعرف على أنواع الحجري التي + +63 +00:08:27,740 --> 00:08:37,000 +يحجروا على أصحابها صيانة لحق أنفسهم قالوا أول هذه + +64 +00:08:37,000 --> 00:08:45,920 +الأنواع المجنونوالجنون نوعان جنون يبتلى به الإنسان + +65 +00:08:45,920 --> 00:08:54,940 +في الصغر وربما يولد معه ويستمر + +66 +00:08:54,940 --> 00:09:00,680 +ممتدا معه إلى ما بعد البلوغ وهذا نقول عنه جنون + +67 +00:09:00,680 --> 00:09:08,320 +أصلي أو جنون ممتد دائما ونوع ثاني هو الجنون الطارق + +68 +00:09:09,210 --> 00:09:16,730 +والمراد منه عند الفقهاء أن يبلغ المرء سويا عاقلا + +69 +00:09:16,730 --> 00:09:26,430 +ثم يطرأ عليه الجنون لسبب ما كتعرضه + +70 +00:09:26,430 --> 00:09:35,970 +لحادث أو مرض في عقله أو مس وصرع من الشيطان أو غير + +71 +00:09:35,970 --> 00:09:38,430 +ذلك من الأسباب وهي كثيرة + +72 +00:09:41,630 --> 00:09:47,210 +فإذا حصل الجنون فعند + +73 +00:09:47,210 --> 00:09:54,990 +إذن يحجر على هذا المجنون يحجر على تصرفات بل منه أي + +74 +00:09:54,990 --> 00:10:03,390 +تصرف يصنف من الأفعال الضارة ضررا محظا كالردةمثلا + +75 +00:10:03,390 --> 00:10:09,370 +لو أنه تلفظ بقول + +76 +00:10:09,370 --> 00:10:19,220 +الكفر وهو مجنون فإنه لا يؤخذ بجريرة ذلك لأنهإن + +77 +00:10:19,220 --> 00:10:25,520 +الله وضع عن أمتي أو رفع القلم عن ثلاثة عن النائم + +78 +00:10:25,520 --> 00:10:31,400 +حتى يستيقظ وعن المجنون حتى يفيق وعن الصغير حتى + +79 +00:10:31,400 --> 00:10:38,140 +يحتلم إذا + +80 +00:10:38,140 --> 00:10:48,110 +هذا الصغير إذا بلغ مجنونا فإنه يحجر عليهفلا يصح + +81 +00:10:48,110 --> 00:10:56,330 +منه تصرف مالي ولا يصح منه تصرف يصنف بالإيه بالضرر + +82 +00:10:56,330 --> 00:11:02,210 +المحد قلنا من نحو الردة من نحو طلاق زوجه إن كان + +83 +00:11:02,210 --> 00:11:09,310 +متزوجا فلو طلق زوجه وهو مجنون لا يعتبر طلاقه لأن + +84 +00:11:09,310 --> 00:11:18,030 +الطلاقة تلحقه تبعات منها المهرقإذا كان معجلا + +85 +00:11:18,030 --> 00:11:24,630 +ومؤجلا وعفش بيت فكل ذلك يضمنه من مال نفسه فهذا + +86 +00:11:24,630 --> 00:11:34,230 +يصنف إيه لكن وكذلك لا يلاحق بالعقوبة البدنية لو + +87 +00:11:34,230 --> 00:11:43,430 +أنه مثلا تجرأ على نفس معصومة فقتلها أو أعتب منها + +88 +00:11:43,430 --> 00:11:51,240 +عضوافإيه؟ وكانت الجريمة مما .. مما يجد القصاص + +89 +00:11:51,240 --> 00:11:57,460 +إليها سبيلا فإنه لا يقتص من هذا المجنون لأنه ليس + +90 +00:11:57,460 --> 00:12:02,680 +أهلا للعقوبة البدنية لكن العلماء باتفاق قالوا هو + +91 +00:12:02,680 --> 00:12:09,240 +أهل للعقوبة المالية لو أنه قتله فإنه يضمن لو أنه + +92 +00:12:09,240 --> 00:12:19,540 +أعطب عضواأو يعني أحدث جراحة أو شجة والجراحة ما + +93 +00:12:19,540 --> 00:12:24,520 +كانت في البذن والشجة ما كانت في الرأسوقد .. يعني + +94 +00:12:24,520 --> 00:12:29,580 +لم يكن فيها قصاص وإنما فيها حكومة عدل وقدر العالم + +95 +00:12:29,580 --> 00:12:36,400 +الراسخ أن على من فعل ذلك ضمانا أو أرشا فإن المجنون + +96 +00:12:36,400 --> 00:12:44,700 +يغرم من ماله لكن ال .. التنفيذ الإداري أو السلوكي + +97 +00:12:44,700 --> 00:12:51,220 +يكون من وليه لكن الضمان من مال هذا المجنون واضح + +98 +00:12:51,220 --> 00:12:59,580 +الكلام؟ أي نعمإذا ما هو دليله .. دليل الحجر على + +99 +00:12:59,580 --> 00:13:05,740 +المجنون؟ قوله تبارك وتعالى وَلَا تُؤْتُسُ فَهَاءَ + +100 +00:13:05,740 --> 00:13:08,360 +أَمْوَالَكُمُ الَّتِي جَعَلُ اللَّهُ لَكُمْ + +101 +00:13:08,360 --> 00:13:13,960 +قِيَامًا مَن تحكي لنا وجهة دلالة؟ يعني أنا أجدني + +102 +00:13:13,960 --> 00:13:22,570 +مستغرباوذلك أن الآية يعني دلت بعبارتها على الحجر + +103 +00:13:22,570 --> 00:13:29,870 +على السفيه وهذا مجنون إذا + +104 +00:13:29,870 --> 00:13:39,120 +القياس الأولوي لإن كانالشارع الحكيم قد حجر لإن كان + +105 +00:13:39,120 --> 00:13:47,580 +الشارع الحكيم قد حجر على الإنسان لسفهه وسوء تصرفه + +106 +00:13:47,580 --> 00:13:57,380 +في المال وهو حاضر العقلي لكنه ناقصه فلأن يحجر على + +107 +00:13:57,380 --> 00:14:03,350 +عديم العقل بالأولى، أليس كذلك؟والنوع الثاني من + +108 +00:14:03,350 --> 00:14:09,170 +أنواع الحجري الذي حجر عليه صيانة لحق نفسه الصبي و + +109 +00:14:09,170 --> 00:14:17,650 +الصبي نوعان صبي صغير دون التمييز و صبي فوق التمييز + +110 +00:14:17,650 --> 00:14:24,270 +و دون البلوغالعلماء في الأول على اتفاق بأن .. بأن + +111 +00:14:24,270 --> 00:14:30,690 +غير المميز محجور عليه لأنه كان مجنون بجامعي أن كل + +112 +00:14:30,690 --> 00:14:36,810 +منهم عديم العقل واضح؟ + +113 +00:14:36,810 --> 00:14:45,430 +الصبي غير المميز محجور عليه باتفاق من غير خلافأه + +114 +00:14:45,430 --> 00:14:53,530 +لأنه كالمجنون بجامع أن كل منهم عديم العقل واضح؟ + +115 +00:14:53,530 --> 00:15:01,410 +أما الصبي المميز .. أما الصبي المميز فعنده حظ من + +116 +00:15:01,410 --> 00:15:07,960 +الإدراك والعقلومع ذلك فإن الشافعيتات لم يفرقوا بين + +117 +00:15:07,960 --> 00:15:14,380 +المميز وغيره وقالوا المميز محجور عليه أيضا ما لم + +118 +00:15:14,380 --> 00:15:21,840 +يبلغ فإذا بلغ رفع الحجر عنه أما إذا لم يبلغ فهو + +119 +00:15:21,840 --> 00:15:29,860 +صبي مميز وكل تصرفاته المالية تقع باطلة تقع باطلة + +120 +00:15:31,080 --> 00:15:37,380 +وخالفهم في ذلك الجمهور الحنفية والمالكية والحنابلة + +121 +00:15:37,380 --> 00:15:44,780 +وقالوا لا يحجر عليه مطلقا وتصرفاته المالية تقع + +122 +00:15:44,780 --> 00:15:51,200 +صحيحة موقوفةموقوفة تقع صحيحة موقوفة غير نافذة + +123 +00:15:51,200 --> 00:15:57,220 +موقوفة على إجازة الولي أو عدمها فإن أجاز الولي + +124 +00:15:57,220 --> 00:16:04,860 +تصرفه أصبح نافذا وتترتب عليه آثاره وإذا لم يجزه + +125 +00:16:04,860 --> 00:16:14,060 +ارتد باطلا عدما كأنه لم ايه؟ كأنه لم يحصلودليل ذلك + +126 +00:16:14,060 --> 00:16:20,660 +و لا تؤتوا الصفهاء أموالكم لأن إيه؟ لأن الغير + +127 +00:16:20,660 --> 00:16:28,580 +المميز أشد من السفيه و لأن المميز سفيه أيضا لأنه و + +128 +00:16:28,580 --> 00:16:35,860 +إن كان عنده حظ من العقل لكنه ناقص غير كاملأه تماما + +129 +00:16:35,860 --> 00:16:42,380 +هو والسفيه في الكفة سواء فإذا نطقت الآية بعبارتها + +130 +00:16:42,380 --> 00:16:49,540 +بإيه بالحجر على السفيه فعلى الصغير المميز كذلك ثم + +131 +00:16:49,540 --> 00:16:56,980 +النوع الثالث من المحجور عليهم صيانة لحق أنفسهم + +132 +00:16:59,550 --> 00:17:05,030 +المبذر، المبذر هو السفيه، المبذر والمسرف هو + +133 +00:17:05,030 --> 00:17:12,870 +السفيه، وذلك أنه يتصرف بالمال لا على وزان العقلاء، + +134 +00:17:12,870 --> 00:17:19,630 +فإنه يصلط المال في غير وجهه، في غير نجاح مصالحه + +135 +00:17:19,630 --> 00:17:27,330 +اللائقةولذلك المال يُصان و لا يجوز أن يُصرف في غير + +136 +00:17:27,330 --> 00:17:34,150 +وجهه فلمّا كان المبذّر مظنّة أن يُبدّد المال + +137 +00:17:34,150 --> 00:17:40,430 +المتقوم المحترم الذي أقامه الله تعالى و رسوله + +138 +00:17:40,430 --> 00:17:46,830 +سببًا في حراسة حظ من مصالح الأنام فإنه يُحجر عليه + +139 +00:17:46,830 --> 00:17:53,490 +لذلكيحجر على تصرفاته المالية ولا يحجر على تصرفاته + +140 +00:17:53,490 --> 00:17:57,110 +البدنية + +141 +00:17:57,840 --> 00:18:06,960 +اللي تستوجب عقوبة بدنية ولا كذلك يحجر على جرائمه + +142 +00:18:06,960 --> 00:18:16,940 +اللتي تستوجب عقوبة مالية فإنها تثبت عليه ويؤديها + +143 +00:18:16,940 --> 00:18:23,590 +عنه وليهواضح الكلام ودليل ذلك ظاهر الآيات ولا + +144 +00:18:23,590 --> 00:18:28,610 +تؤتوا الصفهاء أموالكم التي جعل الله لكم قيامة + +145 +00:18:28,610 --> 00:18:36,670 +والسفيه هو المبذر السفيه هو المصرف السفيه هو عظيمه + +146 +00:18:36,670 --> 00:18:42,110 +الرشدي هو الذي لا يحسن التصرف في المال كما يحسنه + +147 +00:18:42,110 --> 00:18:50,950 +العقلاء ودليله من السنة أيضاحديث أنسين رضي الله + +148 +00:18:50,950 --> 00:18:58,810 +عنه أن رجلا أصابته قامة وقام اسم شجة في الرأسأيه؟ + +149 +00:18:58,810 --> 00:19:09,070 +كأنها الشجة التي يكسر بها غلاف أو ظرف الدماغ فأيه؟ + +150 +00:19:09,070 --> 00:19:15,690 +وتتأثر الدماغ من جهة الإدراك بقدر ما هذا كان عاقلا + +151 +00:19:15,690 --> 00:19:21,550 +يافعا محسنا للبيع والشراء فبعد أن أصابته الأم أثرت + +152 +00:19:21,550 --> 00:19:27,790 +على دماغه فبات كل ما باع خسرفضاق أهله بذلك، فشكوه + +153 +00:19:27,790 --> 00:19:31,630 +إلى النبي صلى الله عليه وسلم وقالوا يا رسول الله + +154 +00:19:31,630 --> 00:19:37,510 +أحجر عليه، أحجر عليه لأنه لا يحصل التصرف في المال، + +155 +00:19:37,510 --> 00:19:44,370 +فدعاه، فقال لا تبيع، قال لا أستطيع، ما بقدرلأن أنا + +156 +00:19:44,370 --> 00:19:51,450 +تاجر قبل الحدث، فيعني كأن التجارة هواية ومهنة لا + +157 +00:19:51,450 --> 00:19:58,250 +أستطيع أن أهجرها أو أتركها قال إذا أرشده لأن النبي + +158 +00:19:58,250 --> 00:20:04,050 +بر رحيم لأن النبي رؤوف رحيم عليه الصلاة والسلام + +159 +00:20:04,050 --> 00:20:10,540 +فقال إذا تبايعت فقول لا خلابةلا خلابة، لا خديعة + +160 +00:20:10,540 --> 00:20:16,240 +ولا غرر ولا غبنة واشترط على البائعي خيار الشرط + +161 +00:20:16,240 --> 00:20:22,240 +ثلاثة أيام حتى تمنح نفسك فرصة أن تعرض السلعة على + +162 +00:20:22,240 --> 00:20:28,960 +أهل الذكر والاختصاص في السلعة التي اشتريت فإذا + +163 +00:20:28,960 --> 00:20:34,820 +حمدوها وحمدوا الثمن الذي بذلته فيها امضيوإذا إيه + +164 +00:20:34,820 --> 00:20:42,520 +وإذا نصحوا بردها تردها خلال الأيام الثلاثة وتسترد + +165 +00:20:42,520 --> 00:20:47,340 +مالك من البائع الذي اشتريت منه سلعتك + +166 +00:20:53,190 --> 00:20:56,890 +قالوا .. قال لا استطيع .. قال إذا .. إذا تباعت + +167 +00:20:56,890 --> 00:21:01,690 +فقول لا خلابة ولي الخيار ثلاثة أيام الحديث فيه + +168 +00:21:01,690 --> 00:21:07,570 +فوائد الفائدة اللتي نحن بصددها قول أهله يا رسول + +169 +00:21:07,570 --> 00:21:12,730 +الله أحجر عليه أو أحجر عليه يا رسول الله فلولا أن + +170 +00:21:12,730 --> 00:21:20,850 +الحجر حاضرفي واقع الصحابة وحاضر في قلوبهم واذهانهم + +171 +00:21:20,850 --> 00:21:29,510 +كعلاج لضعاف العقول لما توجه أهله إلى النبي وطلبوا + +172 +00:21:29,510 --> 00:21:35,770 +منه أن يحجر على صاحبهم، أليس كذلك؟ ثم لو لا أن + +173 +00:21:35,770 --> 00:21:43,660 +الحجر مشروع لمثل هذه الحالاتلم أقرهم النبي ولما + +174 +00:21:43,660 --> 00:21:49,120 +سكت عن الغلط لأنه ليس من هديه أن يؤخر البيانة عن + +175 +00:21:49,120 --> 00:21:55,720 +وقت الحاجة فكونه طاوعهم وقال لا تفعل لكن الرجل + +176 +00:21:55,720 --> 00:22:03,080 +راجع النبي ولرحمته قال بصره بخيار المجلس ذل هذا من + +177 +00:22:03,080 --> 00:22:09,540 +وجه آخر بأن الحجر على السفيه مشروعولا شك واضح + +178 +00:22:09,540 --> 00:22:14,980 +الأمر؟ ارفعي صوتك + +179 +00:22:20,780 --> 00:22:25,680 +أنا قلت المجلس سبق لساني إلى هذا لأ خيار المجلس هو + +180 +00:22:25,680 --> 00:22:32,060 +الذي يكون حال وجود العاقدين في المجلس وإيه وقد دل + +181 +00:22:32,060 --> 00:22:36,720 +عليه قوله صلى الله عليه وسلم البيعان بالخيار ما لم + +182 +00:22:36,720 --> 00:22:42,840 +يتفرق أو يقول أحدهما للآخر اختار لكن هذا الحديث + +183 +00:22:42,840 --> 00:22:48,760 +أنسهذا يدل على خيار الشرط وخيار الشرط ثلاثة أيام + +184 +00:22:48,760 --> 00:22:55,820 +عند الشافعية ومفتوح آه أمده عند الحنابلة والحق ما + +185 +00:22:55,820 --> 00:23:05,460 +ذهب إليه الشافعية رحم الله الجميع الآن + +186 +00:23:06,430 --> 00:23:14,230 +صاحبنا يقول وبالجنون تنسلب الولايات وبالجنون تنسلب + +187 +00:23:14,230 --> 00:23:19,310 +الولايات ونحن بحاجة إلى هذه الفوائد العلمية لأن + +188 +00:23:19,310 --> 00:23:24,410 +الإنسان يمكن أن يسرع من الشيطان يمكن أن أه تكتنفه + +189 +00:23:24,410 --> 00:23:32,410 +أحداث محزنة وإلى غير ذلكفإيه فتختل دماغه نسأل الله + +190 +00:23:32,410 --> 00:23:38,270 +سلامة والعافية يمكن أن تأتي أو أن يبتلى بإصابة + +191 +00:23:38,270 --> 00:23:44,250 +تؤثر على دماغه إلى غير ذلك من الأسباب وهي عديدة أي + +192 +00:23:44,250 --> 00:23:52,590 +ما كان إذا حصل الجنون والمرء بالغفهو إيه؟ فهو + +193 +00:23:52,590 --> 00:23:58,010 +محجور عليه وإن كان دون البلوغ فهو بالأولى فإذا كان + +194 +00:23:58,010 --> 00:24:03,230 +محجورا عليه أه في التصرف في المال فهل تصحوا + +195 +00:24:03,230 --> 00:24:08,570 +ولايته؟ يعني الولاية أنواع منها ولاية نكاح ومنها + +196 +00:24:08,570 --> 00:24:13,570 +ولاية على القصر إذا كان له أولاد أبناء وابنات + +197 +00:24:13,570 --> 00:24:21,640 +فمثلا ولاية النكاح أخت الطيبةولاية النكاح هل يجوزه + +198 +00:24:21,640 --> 00:24:27,960 +أو هل تصح ولاية النكاح من المجنون لو افترضنا أن له + +199 +00:24:27,960 --> 00:24:34,560 +أخت صغيرة أو أن له بنت صغيرة وقد كبرت وخطبت فهل + +200 +00:24:34,560 --> 00:24:39,840 +يجوز أن يتولى نكاحها؟ خطأ لا لأنه لا يحسن أن يدرك + +201 +00:24:39,840 --> 00:24:46,640 +مصلحته ابنته أو شقيقته أو أخته للأب أو كذا ثم كذلك + +202 +00:24:47,510 --> 00:24:53,790 +هل تصح ولايته على مال الذكاء ليبذله إلى مصارفه + +203 +00:24:53,790 --> 00:25:00,630 +سواء كانت ذكاء ماله أو ذكاء مال غيره هل هذا + +204 +00:25:00,630 --> 00:25:05,990 +المجنون عديم + +205 +00:25:05,990 --> 00:25:10,850 +العقلي هل يستطيع أن يدرك مصارف الذكاء وهي ثمانية + +206 +00:25:10,850 --> 00:25:17,610 +ليميزها من بين فرث ودم ويعطيها ما تستحق؟كيف؟ ولذلك + +207 +00:25:17,610 --> 00:25:23,470 +أيضًا ولايته في التصرف بماء الذكاء إلى مصارفها + +208 +00:25:23,470 --> 00:25:29,250 +فإنه ممنوع منه، كذلك ولايته في المظر على الأطفال + +209 +00:25:29,250 --> 00:25:36,170 +والقصر، فإنه لا يستطيع أن يرعى مصالحهملا يستطيعوا + +210 +00:25:36,170 --> 00:25:45,590 +أن يرغى مصالحهم إن كانت تتعلق بالمعاشى أو بالتعليم + +211 +00:25:45,590 --> 00:25:51,630 +والتأديب أو بالتمريض والتطبيب إلى غير ذلك من هذا + +212 +00:25:51,630 --> 00:26:01,520 +الأمر طيب بعدها قال هل تثبت ولاية التفويض له؟يعني + +213 +00:26:01,520 --> 00:26:08,580 +هو أن يباشر له فهل يمكنه أن يفوظ غيره؟ قطعا لا + +214 +00:26:08,580 --> 00:26:17,380 +لأنه لا يحسن أن يختار الكفأة الأمينة الذي يستطيع + +215 +00:26:17,380 --> 00:26:24,280 +بفواقة وإتقان ومكنة واقتدار أن يتابع مصالح هذا + +216 +00:26:24,280 --> 00:26:30,480 +المجنون بعدها قال واعتبار الأقوال + +217 +00:26:31,750 --> 00:26:41,680 +كذلك لا يصح اعتبار أقواله لو قال كلمة الكفريلو طلق + +218 +00:26:41,680 --> 00:26:47,680 +لو قذف إنسانا يعني قال يا ابن الزانية أو أنت زان + +219 +00:26:47,680 --> 00:26:57,960 +أو كذا فكل هذا يقع عفوا لا تترتب عليه آثاره لا في + +220 +00:26:57,960 --> 00:27:05,060 +الدنيا كعقوبة تعذيرية أو حدية ولا في الآخرة كإثم + +221 +00:27:05,060 --> 00:27:12,560 +أخروي عند الله سبحانه وتعالىهنا في عقوبة مالية ولا + +222 +00:27:12,560 --> 00:27:17,760 +.. لأو طبعا أحواله ولا عقوبة مالية؟ وفي إيش؟ مثلا + +223 +00:27:17,760 --> 00:27:22,400 +النفطار في القاتف مثلا القاتف يا بنتي إله .. إله + +224 +00:27:22,400 --> 00:27:27,540 +حكم، مالوش عقوبة مالية لكن بدي .. لو أنت قلتي مثلا + +225 +00:27:27,540 --> 00:27:34,580 +اعتدى مثلا كسر زوجاي سيارة الجارقلنا كل العقوبات + +226 +00:27:34,580 --> 00:27:42,880 +كل الجرائم التي تستوجب عقوبة مالية فإنه أهل + +227 +00:27:42,880 --> 00:27:50,440 +للعقوبة المالية وخد بالك من دفعش وليه لأنه ما لم + +228 +00:27:50,440 --> 00:27:55,180 +يبدو منه تقصير لا نكلفه لأن الله تعالى قال وَلَا + +229 +00:27:55,180 --> 00:28:01,340 +تَزِرُ وَوَزِرَةٌولذلك ما يمارسه الغزيون اليوم ان + +230 +00:28:01,340 --> 00:28:07,660 +ولي الأمر هو اللذي يغرم جريمة الصغير وجريمة .. هذا + +231 +00:28:07,660 --> 00:28:11,660 +لا، هذا كله يحمل على بيت المال أو وزارة المالية + +232 +00:28:14,550 --> 00:28:19,810 +مهين بقول يا بنتي، لو مالوش مصاري، لا نغرم وليه، + +233 +00:28:19,810 --> 00:28:25,030 +لا نغرم وليه ولا تزر وزرته وزر أخرى، بعض أهل العلم + +234 +00:28:25,030 --> 00:28:32,210 +قال ينظروا حتى .. حتى يتحصل على المالوإذا طال + +235 +00:28:32,210 --> 00:28:37,150 +الأمد ولم يتحصل عن المال إذا أدية على بيت مال + +236 +00:28:37,150 --> 00:28:43,930 +المسلمين أو القروش وضمان المطلفات على وزارة + +237 +00:28:43,930 --> 00:28:47,990 +المالية ثم + +238 +00:28:47,990 --> 00:28:55,820 +قال ويرتفع اسمعنا يا أخواتويرتفع بالإفاقة يعني + +239 +00:28:55,820 --> 00:29:04,660 +ويرتفع الحجر عن المجنون بإفاقته عرفت إيش قصد + +240 +00:29:04,660 --> 00:29:09,340 +العالم من هذا الأمر؟ قل يا بنات الشريعة وبنات + +241 +00:29:09,340 --> 00:29:17,240 +الشريعة والقانون إذا .. إذا بلغ المرء مجنونا فإنه + +242 +00:29:17,240 --> 00:29:26,100 +يحجر عليهفإذا أفاقة يرتفع الحجر من + +243 +00:29:26,100 --> 00:29:35,370 +غير حاجة إلىولي أمره أبا أو جدا ولا حاجة أيضا + +244 +00:29:35,370 --> 00:29:42,630 +للسلطان أن يقرر بأن الحجر مرفوع على فلان لا بل + +245 +00:29:42,630 --> 00:29:50,310 +إفاقته سبب رفع الحجر كما أن جنونه كان سببا في + +246 +00:29:50,310 --> 00:29:58,320 +الحجر فإن الإفاقة وانتفاء الجنون سبب في رفعبعدها + +247 +00:29:58,320 --> 00:30:05,820 +قال وحجر الصبي يرتفع ببلوغه رشيدا احنا قلنا الصبي + +248 +00:30:05,820 --> 00:30:14,220 +بنوعيه يكون محجورا عليه فاذا بلغ ارتفع + +249 +00:30:14,220 --> 00:30:22,530 +الحجر ببلوغه ارتفع الحجر ببلوغه ولا حاجةلإيه؟ + +250 +00:30:22,530 --> 00:30:29,050 +لقرار من إيه من الأبي أو الجد أو وصيهما كمقنه لا + +251 +00:30:29,050 --> 00:30:34,230 +حاجة لقرار ولي الأمر أو الرئيس أو الملك لأجل هذا + +252 +00:30:34,230 --> 00:30:39,690 +أو من ينيبه عن نفسه أي نعم كان الحجر لسبب الصغر + +253 +00:30:39,690 --> 00:30:43,970 +وانتفى الصغر وثبت البلوغ فارتفع الحجر فضل يا ابنتى + +254 +00:30:43,970 --> 00:30:47,690 +بالنسبة لحد ما يعني هي بفضل التطور العلمي هل مثلا + +255 +00:30:47,690 --> 00:30:50,410 +كنت تقاربهم بإيه تفكروا عقل وعقل؟ + +256 +00:30:53,750 --> 00:30:56,870 +أنا بنقول إذا أبطال كان مشهور طب أنا مثلا كمتعامل + +257 +00:30:56,870 --> 00:31:00,070 +مع نفسي قررت تقرير يثبت لي أن هو فعلا سلك العقل + +258 +00:31:00,070 --> 00:31:04,450 +ابتدا + +259 +00:31:04,450 --> 00:31:10,990 +لو .. لو حصلت خصومة و .. + +260 +00:31:13,700 --> 00:31:20,520 +جاء وليه مثلا و قال هو مجنون و قال صاحب الحقي لأ + +261 +00:31:20,520 --> 00:31:26,560 +بل هو قد انتفى عنه الجنون و كذا فهنا يعني يقرر ذلك + +262 +00:31:26,560 --> 00:31:32,120 +أهل الذكر من علماء الطباب لكن لو كانت القضية عادية + +263 +00:31:32,120 --> 00:31:38,580 +محجور عليه بسبب الجنون يعني أبوه أو سيده يمنعانه + +264 +00:31:38,580 --> 00:31:43,440 +من أن يتصرف في المال بيعطوهش حاجةو لو مثلا اخد + +265 +00:31:43,440 --> 00:31:46,360 +حاجة و راح على الدكان كان معه meat shake اللي جاها + +266 +00:31:46,360 --> 00:31:50,580 +على الأرض في بيتهم مثلا فتح محفظة أمه و أخد meat + +267 +00:31:50,580 --> 00:31:54,220 +shake او محفظة أبوه و راح على الدكان واشترى او كده + +268 +00:31:54,220 --> 00:32:00,580 +هذا كله يقع باطلا الان السبيل + +269 +00:32:00,580 --> 00:32:08,200 +العادي السبيل العادي الذي هو مشهود في الواقع انه + +270 +00:32:09,080 --> 00:32:18,160 +ولي الأمر إذا بات يرا عليه تصرفات العقلاءأه و يحذر + +271 +00:32:18,160 --> 00:32:25,220 +من الغلط يفهم الصواب يعقل عند الخطاب اذهب هذا + +272 +00:32:25,220 --> 00:32:30,720 +قدرها كذا اتي لنا بالصنف الفلاني و كذا فإذا رأاه + +273 +00:32:30,720 --> 00:32:35,680 +لا فرق بينه وبين أي عقل هذه القراءة يا ابنتي كافية + +274 +00:32:35,680 --> 00:32:41,320 +في إيه؟ في أن ندرك أو نأخذ قرار بأنه قد انتفى عنه + +275 +00:32:41,320 --> 00:32:46,860 +الجنونو إيه؟ و حصل إيه؟ و حصل عنده إيه؟ بيبقى إيه؟ + +276 +00:32:46,860 --> 00:32:53,460 +بيبقى أن نتدرج معه أولا بمال قليل لنراه يحفظه و + +277 +00:32:53,460 --> 00:32:58,500 +يصونه و يحذر من الغبن و كده هيك طبيعة الأنفس ولا + +278 +00:32:58,500 --> 00:33:02,920 +أول ما يفيق يروح يعطيه 500 دينار و يروح سيحفظ هيك + +279 +00:33:02,920 --> 00:33:08,140 +بتصير .. بتصيرش هيك .. أي نعم بعدها قال و حجروا + +280 +00:33:08,140 --> 00:33:12,310 +الصبي يرتفعوا ببلوغهطب و الدليل قال وابتلوا + +281 +00:33:12,310 --> 00:33:17,590 +اليتامة حتى إذا بلغوا النكهة حابب أسمع من إيه من + +282 +00:33:17,590 --> 00:33:22,310 +بناتي الفضليات وابتلوا اليتامة طب ذكر اليتامة و + +283 +00:33:22,310 --> 00:33:27,410 +احنا حديثنا عن الصغير بشكل عام فهل يا ترى المراد + +284 +00:33:27,410 --> 00:33:33,350 +بالصغير عندما نتحدث و نذكر الصغير و الصبي مقصور + +285 +00:33:33,350 --> 00:33:37,050 +على اليتيم ولا المسألة فيها فهم ولا .. + +286 +00:33:41,340 --> 00:33:46,660 +اليتم ذُكر في الآية على سبيل الغالب واضح؟ يعني في + +287 +00:33:46,660 --> 00:33:50,920 +المعظم ال .. إيه؟ في المعظم الغالب اليتيم هو الذي + +288 +00:33:50,920 --> 00:33:57,080 +يكون بحاجة مليحة إلى المال وهو الذي .. إيه؟ الذي + +289 +00:33:57,080 --> 00:34:05,660 +كذلك يجد الوصي عبءًا عبءًا على نفسه متابعة وأمانة + +290 +00:34:05,660 --> 00:34:10,210 +ومسئولية هذا اليتيمفبكون الرغبة من كلا الطرفين + +291 +00:34:10,210 --> 00:34:14,550 +اليتيم بده استقلالية بنفسه و ياخد ماله و كذلك + +292 +00:34:14,550 --> 00:34:19,370 +الوصي يريد أن يتخلص من هذه الأمانة واضح الأمر + +293 +00:34:19,370 --> 00:34:25,150 +فذُكرت في الآية على سبيل الغالب و إلا فاليتيم هو + +294 +00:34:25,150 --> 00:34:32,940 +من مات أبوه و كان دون البلوغ و كان دون البلوغهو + +295 +00:34:32,940 --> 00:34:38,580 +العبرة لا في اليطم فقط وإيه وإنما الأصل ايه ضعف + +296 +00:34:38,580 --> 00:34:45,100 +العقل وعدم إيناس الرشد واضح الكلام وبالتالي أي أحد + +297 +00:34:45,100 --> 00:34:52,260 +كان دون البلوغ كان دون البلوغيفلا يُعطى المال وإن + +298 +00:34:52,260 --> 00:34:57,400 +أُنس منه الرشد بقدر المال واضح الأمر حتى يبلغ + +299 +00:34:57,400 --> 00:35:04,300 +ويُؤنس منه الرشد سواء كان يتيما أو غير يتيما له + +300 +00:35:04,300 --> 00:35:15,160 +أبوان فإنه ببلغه رشيدا ينتفي الحجر عنه ويرد + +301 +00:35:15,160 --> 00:35:21,830 +إليه المال أويعني تصح تصرفاته المالية و تترتب + +302 +00:35:21,830 --> 00:35:27,970 +عليها آثارها الشرعية طيب + +303 +00:35:27,970 --> 00:35:35,590 +بعدها تأملنا ما يعني ذكى العلماء ذكر المجنون و ذكر + +304 +00:35:35,590 --> 00:35:42,040 +ايه الصبي و ذكر ايه ال ..السفيه ثم بعدها قال + +305 +00:35:42,040 --> 00:35:47,700 +وتنسلب الولايات عن المجنون و آخر شئ انتهى بالحديث + +306 +00:35:47,700 --> 00:35:53,660 +على ماذا؟ على الصبي و بنى المسائل على أيه؟ على + +307 +00:35:53,660 --> 00:36:02,010 +بلوغه وعدمه طبعاالآن الحكمة تقتضي أن نتحدث بما + +308 +00:36:02,010 --> 00:36:07,930 +يكون الصبي بالغا ما هي علامات بلوغ الصبي والصبية + +309 +00:36:07,930 --> 00:36:16,870 +حتى يكون الحجر أو ينتفيفبيقول والبلوغ يحصل + +310 +00:36:16,870 --> 00:36:23,510 +باستكمال خمس عشرة سنة اذا اول شيء ذكره قال ان + +311 +00:36:23,510 --> 00:36:29,730 +امارة من امارات البلوغ هي السن هي السن وهي امارة + +312 +00:36:29,730 --> 00:36:36,900 +مختلفة فيها وليس متفقا عليها على تحديد السنواضح؟ + +313 +00:36:36,900 --> 00:36:42,680 +فأما الشافعية والحنابلة فقالوا إذا أتم الصبي + +314 +00:36:42,680 --> 00:36:50,060 +والصابية خمس عشرة سنة كان كنابة لغينى وأما مالك + +315 +00:36:50,060 --> 00:36:54,260 +والحنافي + +316 +00:36:54,260 --> 00:37:03,580 +يعني مالك وأبو حنيفة فقد أفادا بأنال .. البلوغ لا + +317 +00:37:03,580 --> 00:37:10,460 +يبقى .. لا يحصل إلا بثمان عشرة سنة و بسبع عشرة سنة + +318 +00:37:10,460 --> 00:37:13,820 +على خلاف بينهما واضح الأمر + +319 +00:37:22,940 --> 00:37:27,860 +أيش دليلكم يا شافعية على هذا الأمر؟ قال دليلنا + +320 +00:37:27,860 --> 00:37:33,740 +حديث عبدالله ابن عمر رضي الله عنهما قالأتيت النبي + +321 +00:37:33,740 --> 00:37:39,340 +صلى الله عليه وسلم يوم أحد يعني ليأذن لي بالمشاركة + +322 +00:37:39,340 --> 00:37:47,760 +في الغزاة وانا ابن أربع عشرة سنة فردني فردني ثم + +323 +00:37:47,760 --> 00:37:54,220 +أتيته يوم الخندق وانا ابن خمس عشرة سنة فأجازني في + +324 +00:37:54,220 --> 00:38:01,660 +رواية كأنه قال ورأاني بالغة يعني رأاني بالغة طبعا + +325 +00:38:01,660 --> 00:38:05,120 +هذاهذا ظاهر في ماذا + +326 +00:38:08,520 --> 00:38:13,080 +بعض أهل العلم رأي ثاني من الشافعية مقابل الأصحى + +327 +00:38:13,080 --> 00:38:16,940 +الصحيح قالوا لا العبرة ليس بالسن بل العبرة بالجلد + +328 +00:38:16,940 --> 00:38:22,920 +والقوة متى كان قويا وجلدا كان بالغا طب إيش دليلكم + +329 +00:38:22,920 --> 00:38:27,640 +قال دليلنا حديث سامورة بن جندب سامورة بن جندب يوم + +330 +00:38:27,640 --> 00:38:34,020 +أحد كان ابن 14 سنة فأجازى النبي صحابيا كان عمره 15 + +331 +00:38:34,020 --> 00:38:44,490 +سنة أو 15 عامافصامورة إجه يراجع النبي قال له أذنت + +332 +00:38:44,490 --> 00:38:52,470 +لفلان أذنت لفلان ولم تأذن ليه و لو تصارعنا لصراعته + +333 +00:38:52,470 --> 00:39:01,730 +قال إيه إذا إصراعه أه فإيه فتصارع وأخاهفصرعه + +334 +00:39:01,730 --> 00:39:05,850 +فأجازه النبي صلى الله عليه وسلم فاستدل القوم بأن + +335 +00:39:05,850 --> 00:39:13,630 +العبرة بماذا لكن يرد بأن هذا في أيه؟ في ميدان .. + +336 +00:39:13,630 --> 00:39:20,690 +أين؟ طيببعدها طبعا كلام الآخرين قالوا إذا بلغ + +337 +00:39:20,690 --> 00:39:25,570 +الأطفال منكم الحلم فليستأذنوا كذلك رفع القلم عن + +338 +00:39:25,570 --> 00:39:29,450 +ثلاث عن النائم حتى يستيقظوا عن الصلاة و هذه كلها + +339 +00:39:29,450 --> 00:39:35,430 +مظنة إيش بعدها قالوا خروجوا المني و هذا + +340 +00:39:38,310 --> 00:39:44,250 +في اللقاء القادم نتحدث عنه ان شاء الله نسأل الله + +341 +00:39:44,250 --> 00:39:49,430 +أن يوفقنا وإيا كنا لما يحب ويرضى وأن يثبتنا بالقول + +342 +00:39:49,430 --> 00:39:53,750 +الثابت في الحياة الدنيا وفي الآخرة والحمد لله رب + +343 +00:39:53,750 --> 00:39:54,450 +العالمين + diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/ibqdxOXQ5IU.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/ibqdxOXQ5IU.srt new file mode 100644 index 0000000000000000000000000000000000000000..b3f79b89220fee107ab3bb6b4e610cdf9fbce519 --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/ibqdxOXQ5IU.srt @@ -0,0 +1,1415 @@ +1 +00:00:20,750 --> 00:00:26,830 +إن الحمد لله نحمده و نستعينه و نستغفره و نعوذ + +2 +00:00:26,830 --> 00:00:32,470 +بالله من شرور أنفسنا و سيئات أعمالنا من يهد الله + +3 +00:00:32,470 --> 00:00:38,690 +فلا مضل له و من يضلل فلا هادي له و أشهد أن لا إله + +4 +00:00:38,690 --> 00:00:45,410 +إلا الله وحده لا شريك له و أشهد أن محمدا عبده و + +5 +00:00:45,410 --> 00:00:51,140 +رسوله و بعده قال الإمام النووي رحمه الله تعالى في + +6 +00:00:51,140 --> 00:01:00,940 +كتابه منهاج الطالبين ويختبر رشد الصبي والمعنى + +7 +00:01:00,940 --> 00:01:10,000 +قبل أن يدفع الولي أبا كان أو جَداً أو وصية أحدهم أو + +8 +00:01:10,000 --> 00:01:15,880 +كان القاضي قبل أن يدفع المال إلى + +9 +00:01:17,320 --> 00:01:24,940 +الصبي ينبغي أن يتحقق من رشده بعد بلوغه يعني إذا + +10 +00:01:24,940 --> 00:01:31,600 +بلغ ينبغي أن يتأكد ويتثبت هل هو بلغ رشيدا أم لا + +11 +00:01:31,600 --> 00:01:38,200 +ودليل ذلك قول ربنا جل وعلا وابتلوا اليتامى + +12 +00:01:38,200 --> 00:01:45,380 +والابتلاء في الآية بمعنى الامتحان والاختبار يعني لا + +13 +00:01:45,380 --> 00:01:51,320 +تدفعوا إليهم أموالهم .. لا تدفعوا إليهم أموالهم + +14 +00:01:51,320 --> 00:02:02,040 +إلا بعد امتحانكم لهم امتحانكم لهم أو اختباركم إياهم + +15 +00:02:02,040 --> 00:02:09,640 +من جهتي الرشد الذي هو صلاح في الدين و صلاح في + +16 +00:02:09,640 --> 00:02:16,900 +المال على ما رأى الشافعية رحمهم الله تعالى أما في + +17 +00:02:16,900 --> 00:02:25,520 +الدين فينبغي .. ينبغي أن نتأمل واقع الصبي فإذا + +18 +00:02:25,520 --> 00:02:35,680 +وجدناه حريصا على الفرائض مُعظِّماً للشعائر غير متجرئ + +19 +00:02:35,680 --> 00:02:44,480 +على الحدود و على العظائم و وجدناه يألف أهل الديانة + +20 +00:02:44,480 --> 00:02:54,430 +و أصحاب الأخلاق فهذه التي رأيناها في الصبي علمنا أنه + +21 +00:02:54,430 --> 00:03:01,670 +رشيد في الدين أنه رشيد في الدين وليس يقصد العلماء + +22 +00:03:01,670 --> 00:03:08,830 +من الرشد في الدين أن يبلغ الصبي مرتبة العلماء أو + +23 +00:03:08,830 --> 00:03:19,470 +مرتبة الراسخين لا بل يكون على مرتبة يرتضى فيها .. + +24 +00:03:19,470 --> 00:03:25,850 +يرتضى فيها دينه أو يطمأن عليه من .. من الزيغة + +25 +00:03:25,850 --> 00:03:32,830 +والضلالة وأما الرشد في المال فإنه يختلف باختلاف + +26 +00:03:32,830 --> 00:03:39,370 +المراتب فإنه يختلف باختلاف المراتب فليس من الحكمة + +27 +00:03:39,370 --> 00:03:50,550 +عند الولي إذا كان .. إذا كان أبو الصبي تاجرا أن + +28 +00:03:50,550 --> 00:03:58,750 +نختبره في الزراعة أو كان أبوه زراعاً أن نختبره في + +29 +00:03:58,750 --> 00:04:08,310 +النجارة والحدادة أو كان أبوه خياطاً أن نختبره مثلاً + +30 +00:04:08,310 --> 00:04:19,870 +في التجارة لا بل ينبغي أن نختبره في .. يعني + +31 +00:04:19,870 --> 00:04:28,830 +المهنة أو في الخبرة التي نشأ ووجدها عادة أبائه + +32 +00:04:28,830 --> 00:04:38,230 +وأجداده فلذلك قالوا نختبر ابن التاجر بأن نسلطه على + +33 +00:04:38,230 --> 00:04:46,830 +السوق و نأذن له بأن يتفحص أنواع البضاعة التي + +34 +00:04:46,830 --> 00:04:54,970 +نحددها له ثم نأذن له بالمماكسة و المماكسة بنات + +35 +00:04:54,970 --> 00:05:02,970 +طيبات إذا كان الصبي بصدد البيع أن يحرص على أن يرفع + +36 +00:05:02,970 --> 00:05:10,350 +سعرها و ثمنها وإذا كان بصدد الشراء أن يحرص على خفض + +37 +00:05:10,350 --> 00:05:19,520 +ثمنها يعني إذا كان بائعاً تأملناه فإذا عرض السلعة ثم + +38 +00:05:19,520 --> 00:05:27,720 +يعني ذكر لها ثمناً عاليا حتى يصل مع المشتري إلى + +39 +00:05:27,720 --> 00:05:35,680 +الثمن المراد وإذا كان الصبي يعني راغباً بالشراء + +40 +00:05:35,680 --> 00:05:44,880 +تأملناه فإذا كان يحرص على المساومة ثم لم يقدم على + +41 +00:05:44,880 --> 00:05:51,700 +الشراء إلا بعد تفقده .. بعد تفقده حالة السوق ثم بعد + +42 +00:05:51,700 --> 00:05:58,980 +تجواله و تطوافه على التجار الذين يعرضون و يبيعون + +43 +00:05:58,980 --> 00:06:06,980 +البضاعة التي يريدها ثم وجد يعني البضاعة أنفسها + +44 +00:06:07,430 --> 00:06:14,110 +واتعرف على الأسعار ومن من التجاري صاحب أيّ صاحب + +45 +00:06:14,110 --> 00:06:21,190 +السماحة ومن صاحب أشياء الجشع والطمع إذا وجدنا كل + +46 +00:06:21,190 --> 00:06:28,450 +هذا فهذه أمارات ماذا أمارات الرشد أمارات الرشد + +47 +00:06:28,450 --> 00:06:36,440 +والذكاء عندئذ نطمئن أن الصبية بلغ يعني فَطِنًا، + +48 +00:06:36,440 --> 00:06:43,640 +يقظاً، ثَقِيفاً، نَبِيّاً يمكن إن دفعنا له ماله أن يصونه + +49 +00:06:43,640 --> 00:06:50,760 +وأن يحفظه وأن يوظفه كما يوظف العقلاء أموالهم فَاضِحاً + +50 +00:06:50,760 --> 00:07:00,080 +ثم بعدها قال ويختبر ولده الذراعي + +51 +00:07:01,320 --> 00:07:08,170 +بالزراعة والنفقة على القوام بها إذا كنا بصدد أن + +52 +00:07:08,170 --> 00:07:15,430 +نختبر ابن رجل يعمل بفلاحة الأرض، يعمل بزراعة الأرض + +53 +00:07:15,430 --> 00:07:21,250 +مثلاً يقول له أبوه يا ابني اذهب إلى المزرعة وراقب + +54 +00:07:21,250 --> 00:07:30,150 +العمال هناك و الخدام و ذلك كأنني أريد أن أتفيأ + +55 +00:07:30,150 --> 00:07:37,490 +ضلال الراحة في البيت إذا خرج مثلاً و تابع من أيّ .. + +56 +00:07:37,490 --> 00:07:46,640 +من كانوا بصدد قلب الأرض و أيّ و حراستها وتابع من + +57 +00:07:46,640 --> 00:07:55,700 +يبذر الأرض أو يعني يغرس فيها الفسائل وجدناه يقول + +58 +00:07:55,700 --> 00:08:01,020 +اجعلوا بين الفسيلة والفسيلة مسافة معينة كذلك + +59 +00:08:01,020 --> 00:08:07,240 +احرصوا أن تكون الأسطر قويمة وأن تكون بين السطر + +60 +00:08:07,240 --> 00:08:13,180 +والسطر الآخر مسافة متساوية ثم ذهب مثلاً إلى أيّه؟ + +61 +00:08:13,180 --> 00:08:23,060 +إلى يعني العمال الذين بصدد الحصاد ويرشدهم كيف + +62 +00:08:23,060 --> 00:08:28,080 +يَجمعونه في الجرين إذا كانوا في أيّه ثم يتابع لماذا + +63 +00:08:28,080 --> 00:08:33,260 +أنت يعني أطلت الجلوس لماذا أنت كذا لا تنشغلوا في + +64 +00:08:33,260 --> 00:08:38,380 +الحوار و الحديث بينكم فإن هذا يعطل مصلحة العمل + +65 +00:08:38,380 --> 00:08:45,050 +فبعد يومين أو ثلاثة أيام انقلب أبوه إلى مزرعته فوجد + +66 +00:08:45,050 --> 00:08:51,170 +سير العمل على أكثر ما كان يتوقع هذا إن دل فإنما + +67 +00:08:51,170 --> 00:08:57,930 +يدل على أن أن الصبي بلغ رشيدا ويستطيع الأب أن + +68 +00:08:57,930 --> 00:09:03,410 +يعتمد عليه في متابعة سير العمل أو أن يعتمد عليه + +69 +00:09:04,100 --> 00:09:10,280 +فيما لو أنه بذل إليه ماله أنه قادر على أن يصونه بل + +70 +00:09:10,280 --> 00:09:18,220 +و هو قادر على أن ينميه و يزيده ثم قال و يختبر + +71 +00:09:18,220 --> 00:09:24,240 +المحترف بما يتعلق بحرفته فيختبر الخياط مثلاً بتقدير + +72 +00:09:24,240 --> 00:09:31,440 +الأجرة و صون الثوب المبذول إليه و نحو ذلك و يختبر + +73 +00:09:31,440 --> 00:09:38,390 +من لا حرفة له بأن يبذل له شيء من المال و أيّه و يقال + +74 +00:09:38,390 --> 00:09:44,650 +له يعني اشتري لأهل البيت حوائجهم من الطعام لهذا + +75 +00:09:44,650 --> 00:09:51,370 +اليوم فإذا ذهب فجاء مثلاً بالبندورة على قدر ما يرى + +76 +00:09:51,370 --> 00:10:00,440 +أبوه يجئ لإيه؟ لأهل البيت وكذلك وجده قد أتى بال .. + +77 +00:10:00,440 --> 00:10:07,180 +مثلاً بالباذنجان بالقدر الذي كان يعهده على أبي كذلك + +78 +00:10:07,180 --> 00:10:14,900 +ب .. ب .. يعني بأشياء أخرى ثم كان يعني قد تثبت منه + +79 +00:10:14,900 --> 00:10:21,330 +أبوه فوجده قد جاء بهذه السلع من الخضر ومن الفواكه + +80 +00:10:21,330 --> 00:10:30,650 +بأثمان معهودة وبأثمان يعني عادية ليس فيها غبن وليس + +81 +00:10:30,650 --> 00:10:37,130 +فيها غرر عندئذ هذه قراءة كافية لو تكررت مرتين كحدّ + +82 +00:10:37,130 --> 00:10:44,830 +أدنى كافية في أن نطمئن بأن هذا الصبي قد بلغ رشيدا + +83 +00:10:44,830 --> 00:10:50,470 +ويمكن أن يدفع إليه المال الآن انتهى من الحديث عن + +84 +00:10:50,470 --> 00:10:57,510 +الصبي فراح يتحدث عن الصبية طبعاً المرأة نوعاً امرأة + +85 +00:10:57,510 --> 00:11:05,070 +من أيّه؟ من ذوات الخدور وهي البكر البكر كانت يعني + +86 +00:11:05,070 --> 00:11:11,940 +تُنعت قديمًا بذات الخدور يعني بذات أيّه؟ البيت وذلك أن + +87 +00:11:11,940 --> 00:11:17,720 +حياؤها كان يمنعها من التطواف وكثرة الخروج من البيت + +88 +00:11:17,720 --> 00:11:23,220 +و أيّه وصله الثالث؟ طبعاً سميت بذات الخدور وهذا النعت + +89 +00:11:23,220 --> 00:11:30,240 +قد ورد في عدد من الحديث النبوي منها حديث أم عطية + +90 +00:11:30,240 --> 00:11:36,960 +الأنصارية رضي الله عنها في حديثه صلاة العيد قالت إن + +91 +00:11:36,960 --> 00:11:46,540 +النبي صلى الله عليه وسلم أمر النساء والحياضة وذوات + +92 +00:11:46,540 --> 00:11:54,800 +الـخُدور أن يخرجن إلى العراء لإيه؟ لصلاة العيد، + +93 +00:11:54,800 --> 00:12:00,220 +ليشهدن الخير ودعوة المسلمين، ودعوة المسلمين، إذا + +94 +00:12:00,220 --> 00:12:06,440 +عبرت أم عطية عن البكارة بذوات الخدور، عن البكارة + +95 +00:12:06,440 --> 00:12:10,980 +بذوات الخدور، والنوع الثاني من المرأة، المرأة + +96 +00:12:10,980 --> 00:12:16,410 +المتزوجة ذات الزوج والولد فهذه بحاجة .. بحاجة أن + +97 +00:12:16,410 --> 00:12:22,870 +تخرج لتشهد بعض .. بعض مصالح البيت ومصالح الولد + +98 +00:12:22,870 --> 00:12:31,690 +يعني هناك مهما حرصت أن يكفيها زوجها مؤنة ذلك فإن + +99 +00:12:31,690 --> 00:12:39,360 +مظنة خروجها أعلى وأكبر من مظنة خروج البكر لأن الزوج + +100 +00:12:39,360 --> 00:12:44,880 +يعني إذا غاب مظنته أن يعوى الصغير مظنة أن يحتاج + +101 +00:12:44,880 --> 00:12:49,260 +أهل البيت إلى سلعة ما قد نقصت ل .. لا .. لا + +102 +00:12:49,260 --> 00:12:54,780 +تحتملوا مصلحة البيت أن تتأخر رايث ما يعود الزوج أو + +103 +00:12:54,780 --> 00:13:00,890 +.. أو إلى غير ذلك فهذا يدعوها أن تخالط التاجرة في + +104 +00:13:00,890 --> 00:13:06,410 +الشراء، أن تخالط الطبيب، كذلك أن تركب في السيارة، + +105 +00:13:06,410 --> 00:13:11,790 +فأيّه؟ فتخالط وتخاطب مثلاً سائق السيارة إلى غير ذلك، + +106 +00:13:11,790 --> 00:13:18,580 +فإذا كانت تحسن كل ذلك بوقار وأيّه؟ وحشمة وفضيلة + +107 +00:13:18,580 --> 00:13:24,700 +وسامق خلق وحراسة على المال من أن يعني يُغَرَّ بها وو + +108 +00:13:24,700 --> 00:13:29,960 +إلى غير ذلك فهذه أمارة على أنها رشيدة وأيّه؟ + +109 +00:13:29,960 --> 00:13:36,480 +ويَطمَئِنّوا عليها كما هو الحال عند المرأة الغزية بل + +110 +00:13:36,480 --> 00:13:41,780 +عند المرأة الفلسطينية أسأل الله لكنا سترة وعفافاً + +111 +00:13:41,780 --> 00:13:50,130 +في الدنيا والآخرة ثم قال شيئاً مضحكاً مضحكاً لأنه فعلاً + +112 +00:13:50,130 --> 00:13:57,250 +لم يغفله في الزمان السالف رغم أن وجوده اليوم يعني + +113 +00:13:57,250 --> 00:14:06,260 +نادراً إلا في الأرياف والبوادي قال كذلك من أيّه؟ من + +114 +00:14:06,260 --> 00:14:11,940 +سبُولٍ .. من السبول التي ما ينبغي أن نغفلها أثناء + +115 +00:14:11,940 --> 00:14:19,820 +تفحصنا وامتحاننا المرأة أهي رشيدة أم لا؟ قال صونوا + +116 +00:14:19,820 --> 00:14:24,780 +الأطعمة عن الهرة و نحوها صونوا الأطعمة طبعاً + +117 +00:14:24,780 --> 00:14:31,120 +نتولّى صبايا المدينة اليوم فال .. يعني في .. في + +118 +00:14:31,120 --> 00:14:37,320 +.. معظمه كنا في أمن وأمان من يعني سلوكيات الهرة + +119 +00:14:37,320 --> 00:14:42,690 +الخاطئة أو من الفقرة أو من .. طبعاً هو يقول بقول + +120 +00:14:42,690 --> 00:14:49,630 +ونحوها كالفقرة والدجاجة ونحوها كالفقرة والدجاجة + +121 +00:14:49,630 --> 00:14:56,950 +قال لأنه يتبين الضبط يتبين بذلك الضبط وحفظ المال + +122 +00:14:56,950 --> 00:15:04,280 + وعدم الانخداع وذلك قوام الرشد ابنتنا التي تسكنوا + +123 +00:15:04,280 --> 00:15:09,920 +الديف أو تسكنوا الأطراف بعيدة عن الـ .. تدركوا بأن + +124 +00:15:09,920 --> 00:15:14,520 +الدجاجة يمكن أن تتسلل تتبعوا رائحة الطعام وكذا + +125 +00:15:14,520 --> 00:15:21,100 +فمثلاً إذا كانت المرأة في بيتها بكراً أو ثيباً صنعت + +126 +00:15:21,100 --> 00:15:26,520 +الطعام بدنا نقول مثلاً الأملخية فإيه؟ فجعلت الدجاج + +127 +00:15:26,520 --> 00:15:35,240 +مثلاً في أيّه؟ في قصعة والطبيخ في حلة ثم يعني أغفلت + +128 +00:15:35,240 --> 00:15:44,500 +جانب الـ غِطاء والحراسة والحفظ ثم ذهبت + +129 +00:15:44,500 --> 00:15:49,040 +فانشغلت بأعمال أخرى في البيت أو بصغير أو أو إلى + +130 +00:15:49,040 --> 00:15:54,700 +غير ذلك حتى إذا جاء الوالد أو جاء الزوج تعباً وكذا + +131 +00:15:54,700 --> 00:16:00,940 +ارتحلت إلى المطبخ لتهيأ فما وجدت إلا عظمة عندئذ + +132 +00:16:00,940 --> 00:16:06,680 +هذه بعدها لم .. يعني تبلغ ما بلغت تلك اليقظة .. + +133 +00:16:06,680 --> 00:16:12,900 +اليقظة الثقيفة النبيها التي تعلم بأن هناك أيّه هناك + +134 +00:16:12,900 --> 00:16:18,820 +من أيّه من القطط ما .. ما .. ما يمكن أن تفسد هذا + +135 +00:16:18,820 --> 00:16:20,940 +الطعام من أيّه يعني مثلاً + +136 +00:16:25,230 --> 00:16:32,550 +زيارة بيتنا سيدة فاضلة لكنها من العصاميات ومن يعني + +137 +00:16:32,550 --> 00:16:38,510 +الناس اللي يعني قليلي ذات اليد يعني + +138 +00:16:41,590 --> 00:16:47,770 +فالحديث هو الحوار تطرق إلى أيّه؟ أنها رأت أفراد + +139 +00:16:47,770 --> 00:16:51,570 +الأسرة يعني يرتاعوا من الـ أيّه؟ من الفقرة، + +140 +00:16:51,570 --> 00:16:56,400 +يرتاعوا من الفقرة فقالت يا خالتي أم عبد الرحمن إيش + +141 +00:16:56,400 --> 00:17:01,240 +هو؟ قالت أنت ما بتخافي وكده؟ قالت احنا بننام بتكون + +142 +00:17:01,240 --> 00:17:06,660 +العرسة أه بتمر هيك أي زهجتيني ابعدي عني وكده قالت + +143 +00:17:06,660 --> 00:17:11,280 +أنا بدي أحدثك مرة دخلت المطبخ فسمعت صوت يعني طبعا + +144 +00:17:11,280 --> 00:17:16,340 +هم في إيه؟ في طابق أرضي يعني كده نسأل الله يعني ال + +145 +00:17:16,340 --> 00:17:21,900 +... ال ... الإعانة لكل أهلنا بل و لجميع المسلمين في + +146 +00:17:21,900 --> 00:17:25,680 +الأمصار المسلمة قالت سمعت خروش هيك في المطبخ وكده + +147 +00:17:25,810 --> 00:17:30,250 +أخدت رجاجة العجين هذه و بعدين روحت لجيه تقرصة + +148 +00:17:30,250 --> 00:17:36,210 +ضربتها فقتلتها سمعت خروشة هيك روحت قرصة فحتى قتلت + +149 +00:17:36,210 --> 00:17:43,190 +ستة من ال .. بعدين ما سكت إلا لما إيه لم أسمع خروشة + +150 +00:17:43,190 --> 00:17:53,720 +قط بس هذي بأسلوب يعني إيه نعم؟ طبعا لا تفهمنا أن + +151 +00:17:53,720 --> 00:18:00,220 +البنت لا تبلغ رشيدة حتى تقتل ست عرس، لأ المسألة + +152 +00:18:00,220 --> 00:18:06,420 +أنها الحديث بيتعلق بصون الطعام غطيه احكمي غلقه أو + +153 +00:18:06,420 --> 00:18:11,260 +حطيه في البراد في الثلاجة ثم اذهبي بعد ذلك لإيه؟ + +154 +00:18:11,260 --> 00:18:18,440 +لشهود بقية أنماط مصالح البيت أين؟ بعدها قال و يشترط + +155 +00:18:18,440 --> 00:18:25,240 +تكرار الاختبار مرتين أو أكثر قلنا لهم و لماذا لا + +156 +00:18:25,240 --> 00:18:32,490 +تكفي المرة؟ قال لأن المرة يمكن أن تحصل بسبيل يعني + +157 +00:18:32,490 --> 00:18:38,710 +الموافقة القدر يعني كما يجري على ألسنتنا كنة يعني + +158 +00:18:38,710 --> 00:18:47,910 +رمية من غير رامي أو تأتي معاه قدرا لمرة لذلك نكرر + +159 +00:18:47,910 --> 00:18:55,510 +الاختبار والامتحان كحد أدنى مرتين فإذا وجدناه في + +160 +00:18:55,510 --> 00:19:03,350 +المرتين رشيدا ونبها ويقفا عندئذ ندفع إليه المال ثم + +161 +00:19:03,350 --> 00:19:09,170 +بعدها قال ووقته قبل البلوغ هأو الضمير عائد على + +162 +00:19:09,170 --> 00:19:14,790 +ماذا؟ على الاختبار والامتحان ووقت الاختبار للصبي + +163 +00:19:14,790 --> 00:19:21,210 +أو الصابية قبل البلوغ على الأصح يعني على المذهب + +164 +00:19:21,210 --> 00:19:27,810 +الراجح من أقوالي الشافعية قلنا لهم وما دليلكم أيها + +165 +00:19:27,810 --> 00:19:34,510 +السادة الكرام قالوا دليلنا .. دليلنا قول ربنا + +166 +00:19:34,510 --> 00:19:39,800 +تعالى وابتلوا اليتاما يعني وامتحنوا واختبروا + +167 +00:19:39,800 --> 00:19:45,860 +اليتامة ولا يكون المرء يتيما إلا إذا كان دون + +168 +00:19:45,860 --> 00:19:52,690 +البلوغي وكان فاقدا للأب واضح الأمر؟ إذا لما .. لما + +169 +00:19:52,690 --> 00:19:59,310 +أمرنا أن نتفحص وأن نختبر و نمتحن اليتامة أه بيّن + +170 +00:19:59,310 --> 00:20:05,230 +لنا أن الاختبار حال إيه؟ حال الصغر وليس بعد + +171 +00:20:05,230 --> 00:20:15,850 +البلوغ، أي نعم ثم بعدها قال .. قال أريد أن تتنبهوا + +172 +00:20:15,850 --> 00:20:22,530 +لأمر عندما قال العلماء قبل البلوغ لا يقصدون قبلا + +173 +00:20:22,530 --> 00:20:28,810 +بعيدا، يعني لا يقصدون قبل البلوغ بسنتين أو سنتين + +174 +00:20:28,810 --> 00:20:34,700 +أو ثلاث سنين أو أربع، لا لا يقصدون هذا بل يقصدون + +175 +00:20:34,700 --> 00:20:39,200 +قبل البلوغ يعني لك أن تقول قُبيل البلوغ قُبيل + +176 +00:20:39,200 --> 00:20:45,520 +البلوغ بساعات بأيام بيوم بيومين بثلاثة أيام بأربعة + +177 +00:20:45,520 --> 00:20:51,500 +المسألة مسألة أيام لا تتجاوز مثلا يعني أصابع اليد + +178 +00:20:51,500 --> 00:20:57,340 +الواحدة أو أصابع اليدين وليس الايق القبلية تحتمل + +179 +00:20:57,340 --> 00:21:04,460 +سنة أو سنين واضح الأمر؟ أيه نعم؟ ثم بعدها ذكر لنا + +180 +00:21:04,460 --> 00:21:12,480 +مقابل الأصحى الصحيح وهو القول المرجوح ده الشافعية + +181 +00:21:12,480 --> 00:21:19,340 +قالوا بل إن الامتحان يكون بعد البلوغ قلنا لهم + +182 +00:21:19,340 --> 00:21:27,310 +لماذا أيها الأفاضل الكرام قالوا أليس .. أليس الصبي + +183 +00:21:27,310 --> 00:21:33,250 +قبل أن يبلغ يكون محجورا عليه؟ قلنا بلى قالوا أليس + +184 +00:21:33,250 --> 00:21:39,830 +الحجر .. أليس الحجر متسلطا على منعه من التصرفات + +185 +00:21:39,830 --> 00:21:45,810 +المالية؟ قلنا بلى قلنا إذا أنى لنا وكيف لنا أن إيه + +186 +00:21:45,810 --> 00:21:50,090 +.. كيف لنا أن نختبره وهو ممنوع من إيه؟ من إبرام + +187 +00:21:50,090 --> 00:21:56,360 +العقود إذا إيه إذا قلنا بأن الامتحان يكون قبل إيه + +188 +00:21:56,360 --> 00:22:01,490 +قبل الظلوخ يعني كيف بدكم تحلولنا القضية؟ كيف بتكون + +189 +00:22:01,490 --> 00:22:07,510 +بتحلولنا القضية؟ ولذلك حتى تصحى عقوده لابد أن + +190 +00:22:07,510 --> 00:22:14,870 +ننتظر تحقق البلوغ تحقق البلوغ ثم إيه؟ ثم نعطيه حظا + +191 +00:22:14,870 --> 00:22:21,330 +من المال ونختبره فإن أحسن كان رشيدا وإن لم يحسن + +192 +00:22:21,330 --> 00:22:29,550 +بقى سفيها لصغرين أو بقى سفيها ونمنع نبذل إليه + +193 +00:22:29,550 --> 00:22:30,250 +المال + +194 +00:22:33,790 --> 00:22:36,890 +ذاكرنا يا بنتي أمارات البلوغ + +195 +00:22:41,270 --> 00:22:48,670 +يا بنت إذا .. إذا عالمه .. إذا عالمه من القرائن أو + +196 +00:22:48,670 --> 00:22:56,190 +هو يعني من القرائن يعني أقصد يمكن أن تفطن الأم من + +197 +00:22:56,190 --> 00:23:00,870 +خلال غسلها لثيابه كذلك + +198 +00:23:01,670 --> 00:23:09,970 +يمكن أن تكون الأمارة فيما يتعلق بالسن غالبا يعني + +199 +00:23:09,970 --> 00:23:16,970 +إذا الأم أحفظ أفراد البيت متى وضعت وفي أي ساعة + +200 +00:23:16,970 --> 00:23:23,830 +وضعت وهي التي تراقب أسنان أولادها من الأبناء + +201 +00:23:23,830 --> 00:23:30,520 +والبنات فإذا علمت أن هذه اللحظة هي لحظة تمام ابنها + +202 +00:23:30,520 --> 00:23:36,880 +أو ابنتها خمس عشرة سنة عند إذن هو إيه هو بالغ عند + +203 +00:23:36,880 --> 00:23:43,340 +الشافعية والحنابلة فاكثر واكثر الامارات يعني تمسكا + +204 +00:23:43,340 --> 00:23:49,680 +واعتمدا واعتبارا السن واضح الامر لكن بدي اقول ان + +205 +00:23:49,680 --> 00:23:53,940 +شاء الله الله سبحانه وتعالى يكرمك من فضله الكريم + +206 +00:23:55,120 --> 00:24:01,240 +سبحان الله كثرة إيه كثرة المجالسة والمؤانسة + +207 +00:24:01,240 --> 00:24:08,340 +والخلطة بين الأم وأولادها تعرف هذا بسهولة ويسر + +208 +00:24:08,340 --> 00:24:15,840 +تعرف هذا بسهولة ويسر ولذلك يعني ربما هذا الأمر لم + +209 +00:24:15,840 --> 00:24:20,960 +يكن مثارة إيه مثارة سؤال أو استفهام من قبل الأمهات + +210 +00:24:21,370 --> 00:24:28,570 +بدليل أن هما يهتدين إلى هذه الأمور من غير طول + +211 +00:24:28,570 --> 00:24:37,250 +الاحتكاك مثلا إصرار الصغير على الاغتسال مثلا قبل + +212 +00:24:37,250 --> 00:24:43,310 +الصلاة وهذه قراءة تفتح على الأم لماذا لم يكن يصر + +213 +00:24:43,310 --> 00:24:48,900 +قبل مثلا أيام أو قبل شهر وأما الآن فبتلا يخرجوا + +214 +00:24:48,900 --> 00:24:53,720 +إلى صلاة الفجر مثلا أو إلى الصلاة إن كان بعد النوم + +215 +00:24:53,720 --> 00:24:59,280 +إلا بعد أن يصر على الاختصال أو المهيل لا أرى أن + +216 +00:24:59,280 --> 00:25:03,420 +هذا إيه + +217 +00:25:03,420 --> 00:25:08,240 +أصحاب القول الثاني قالوا أبدا لابد إيه من أن يكون + +218 +00:25:08,240 --> 00:25:13,320 +الاختبار بعد البلوغ حتى تصحى عقوده وإلا فيكم أن + +219 +00:25:13,320 --> 00:25:18,730 +تحلوا لنا هذه المعضلة قالوا نعم نمنح الذين قلنا في + +220 +00:25:18,730 --> 00:25:22,830 +الأصح أن الامتحان والاختبار يكون قبل البلوغ بنقوله + +221 +00:25:22,830 --> 00:25:27,290 +تعال ننزل السوق يلا و أرجينا إيه؟ وأرجينا مهرتك + +222 +00:25:27,290 --> 00:25:36,540 +وفواقتك وحرسك على إيه؟ على شراء مثلا ال laptopمن + +223 +00:25:36,540 --> 00:25:42,980 +إيه؟ فجول هو وأبوه على أكثر من محل تعرف على + +224 +00:25:42,980 --> 00:25:49,340 +الأصناف على إيه؟ على الجودة والإيه؟ على إيش كمان؟ + +225 +00:25:49,340 --> 00:25:56,240 +على الأسعار إضافة على .. المواصفات على المواصفات + +226 +00:25:56,240 --> 00:26:03,980 +وكفاءة كل جهاز ثم استطاع أن يعلم أين البضاعة + +227 +00:26:03,980 --> 00:26:13,280 +الجيدة وأين التاجر القنع والذي يحب أن يربح قليلا + +228 +00:26:13,280 --> 00:26:15,320 +ليرووج بضاعة كثيرة + +229 +00:26:18,860 --> 00:26:25,480 +فبعدين يرصد أباه المماكسة عند صغيره والمماكسة إذا + +230 +00:26:25,480 --> 00:26:31,750 +كانت بسبيل الشراء أن يحرص الصغير على ماذا؟ حتى إذا + +231 +00:26:31,750 --> 00:26:40,090 +أتم الاتفاق وما بقي إلا إنفاذ العقد الولي يقول له + +232 +00:26:40,090 --> 00:26:43,450 +نحي + +233 +00:26:43,450 --> 00:26:49,560 +جانبا ويتولى الولي إبرام العقد بنفسه فإيه؟ فأصحابه + +234 +00:26:49,560 --> 00:26:54,980 +.. أصحاب المذهب أو أصحاب القول الأصح هذه هي + +235 +00:26:54,980 --> 00:26:59,900 +طريقتهم في الاختبار يعني لا يغالطون ولا يدفعون + +236 +00:26:59,900 --> 00:27:06,240 +الآية أبدا إنما يختبرونه بمقدمات .. بمقدمات العقد + +237 +00:27:06,240 --> 00:27:14,400 +فإذا أداها بثواقة وإتقان عندئذ يتقدم وليه ليبرمى + +238 +00:27:14,400 --> 00:27:27,170 +عنه العقد ثم قال بعدها فلو بلغ فلو بلغ غير + +239 +00:27:27,170 --> 00:27:34,990 +رشيد دام الحجر فلو بلغ غير رشيد دام الحجر هذا كلام + +240 +00:27:34,990 --> 00:27:42,290 +الماتلي الإمام النووي معنى كلامه الآن + +241 +00:27:43,130 --> 00:27:49,510 +عندنا صبي .. عندنا صبي اقترب عن .. اقترب من تمامي + +242 +00:27:49,510 --> 00:27:56,780 +البلوغ، من تمامي سن البلوغ، خمس عشرة سنة الآن + +243 +00:27:56,780 --> 00:28:03,640 +لما أتمها نظرنا فوجدنا أن يعني صفات الطفولة ما + +244 +00:28:03,640 --> 00:28:11,300 +زالت فيه، صفات السذاجة ما زالت فيه، + +245 +00:28:11,300 --> 00:28:17,280 +لم .. لم يطرق عليه تغيير .. أه لم يطرق عليه تغيير + +246 +00:28:18,160 --> 00:28:24,740 +يورثنا طمأنينة وارتياحا أنه بات إيه فعلمنا من خلال + +247 +00:28:24,740 --> 00:28:32,840 +القرائن المتكررة الدائمة أنه ما زال على صفات الصغر + +248 +00:28:32,840 --> 00:28:41,000 +وعلى إيه وعلى يعني أدوات الصغر هذا جعل وليه يحكم + +249 +00:28:41,000 --> 00:28:47,560 +أنه ما زال غير رشيد وإن بلغ .. وإن بلغ وأتم سن + +250 +00:28:47,560 --> 00:28:58,330 +خمس عشرة سنة الآن .. الآن هل يا ترى أه نعتبره + +251 +00:28:58,330 --> 00:29:06,610 +رشيدا، نعتبره .. عفوا، نعتبره سفيها استصحابا لأصله + +252 +00:29:06,610 --> 00:29:12,410 +في الصبا وهل يحتاج هذا إلى قرار من الأب أو قرار من + +253 +00:29:12,410 --> 00:29:17,370 +الجد إذا كان الأب ميتا أو غائبا أو إلى قرار من + +254 +00:29:17,370 --> 00:29:23,870 +وصية أحدهما من إيه؟ أو من إيه؟ من الولي الحاكم إذا + +255 +00:29:23,870 --> 00:29:29,710 +لم يكن له أب ولا جد ولم يكن له وصي أم أن هذا يثبت + +256 +00:29:29,710 --> 00:29:35,810 +له بمجرد + +257 +00:29:35,810 --> 00:29:43,310 +ديمومة تلك الصفات العاجزة والمانعة له عن الحكم + +258 +00:29:43,310 --> 00:29:51,350 +بالرشادة علماؤنا يقولون بأن الحجر يدوم ولا حاجة + +259 +00:29:51,350 --> 00:29:56,430 +لقرار الأبي والجد وكذا لأنه لم تطرأ عليه أي طريقة + +260 +00:29:56,430 --> 00:30:03,010 +تطمئننا بأنه رشيد ما زال على صفات الصغر وسذاجة + +261 +00:30:03,010 --> 00:30:11,470 +الصغر وعجز الصغر ولذلك بيبقى على حاله من السفه لا + +262 +00:30:11,470 --> 00:30:17,620 +ندفع إليه المال خير دليل بعد القرآن استصحاب الأصل + +263 +00:30:17,620 --> 00:30:22,880 +استصحاب الأصل الأصل في كل صغير أن يكون محجورا عليه + +264 +00:30:22,880 --> 00:30:29,040 +عند الشافعية فلا يصح تصرف الصغير إن كان غير مميز + +265 +00:30:29,040 --> 00:30:36,060 +وإن كان مميز عند الجمهور يفرقون بين المميز وغير + +266 +00:30:36,060 --> 00:30:40,690 +المميز غير المميز كالشافعية وأما المميز فقال هى + +267 +00:30:40,690 --> 00:30:46,010 +يحجر عليه بمعنى تقع تصرفاته المالية صحيحة لكنها + +268 +00:30:46,010 --> 00:30:52,950 +موقوفة على إجازة وليه فإن أجازها نفذت وترتبت عليها + +269 +00:30:52,950 --> 00:31:00,370 +آثارها ثم بعدها قال وإن بلغ المحجور عليه لصغر رشيدا + +270 +00:31:01,830 --> 00:31:06,010 +الآن الصورة هذه على المقيد من الصورة الأولى الآن + +271 +00:31:06,010 --> 00:31:13,210 +ما أن أتم خمس عشرة سنة إلا ونحن مطمئنون لرشادته + +272 +00:31:13,210 --> 00:31:21,110 +ويقضته ونباهته سيما في صيانة الأموال ورعايتها يعني + +273 +00:31:21,110 --> 00:31:28,230 +لا يخدع وما شاء الله كشيخ التجار الآن ينفك + +274 +00:31:28,230 --> 00:31:34,570 +الحجر ينفك الحجر بنفس البلوغ ولا يحتاج إلى قرار من + +275 +00:31:34,570 --> 00:31:40,170 +الأب أو قرار من الجد أو إلى قرار من الإيمان أو + +276 +00:31:40,170 --> 00:31:49,210 +القاضي الأصح أنه ينفك بنفس الحجر ينفك بنفس البلوغ + +277 +00:31:49,210 --> 00:31:56,650 +لأنه حجر ثبت من غير حاكم فلا يتوقف زواله على إزالة + +278 +00:31:56,650 --> 00:32:02,570 +.. على إيه؟ على إزالة الحاكم له وإيه؟ ويُعطى ما له + +279 +00:32:02,570 --> 00:32:07,550 +.. ما .. إيه؟ ويُعطى ما له يُعطى هو ما له لأنه + +280 +00:32:07,550 --> 00:32:13,990 +أعطى من الأفعال التي تنصب مفعولين أيوا أعطيت .. ما + +281 +00:32:13,990 --> 00:32:21,110 +أسمك بنتي؟ أعطيت ريما كتابًا أعطيت فعل فاعل يعني + +282 +00:32:21,110 --> 00:32:27,050 +أعطى فعل ماضٍ مبني على السكون لاتصاله بتاء الفاعل + +283 +00:32:27,050 --> 00:32:31,990 +تاء ضمير متصل مبني على الضم في محل رفع فاعل ريما + +284 +00:32:31,990 --> 00:32:36,670 +المفعول به الأول، والكتاب مفعول به، ولذلك إذا + +285 +00:32:36,670 --> 00:32:44,470 +إذا أسقطنا المفعول الأول وقلنا أعطيتُه كتابًا، + +286 +00:32:44,470 --> 00:32:50,610 +أعطيت كتابًا، بنقولش أعطيت كتاب، واضح؟ أعطيت كتابًا، + +287 +00:32:50,610 --> 00:32:57,070 +أعطية الإعراب هو هو، لكن الإيه؟ بنقول ريما نائب + +288 +00:32:57,070 --> 00:33:03,030 +فاعل، ثم إيه؟ وهو مفعول به أول، وكتابًا مفعول به + +289 +00:33:03,030 --> 00:33:08,960 +ثاني، إذا قوله رحمه الله: "وأعطي ما له"، يعني "وأعطي" + +290 +00:33:08,960 --> 00:33:15,600 +السفيه ما له، وأعطي المحجور عليه ما له، ولو كان + +291 +00:33:15,600 --> 00:33:21,020 +امرأة، ولو كان امرأة يُعطى أيضًا ويصح تصرفها + +292 +00:33:21,020 --> 00:33:26,960 +حينئذٍ، ولا يحتاج إلى إذن الزوج إلا على جهة + +293 +00:33:26,960 --> 00:33:33,560 +الاستحباب والندب، لا على جهة الحتم والإلزام. هذا في + +294 +00:33:33,560 --> 00:33:39,020 +الأصح، ومقابل الأصح ماذا؟ الصحيح، قالوا يشترطوا فك + +295 +00:33:39,020 --> 00:33:43,820 +القاضي والأب، يعني إذا كان أبوه موجود لابد من أن + +296 +00:33:43,820 --> 00:33:50,380 +يتولى الأب أخذ قرار أن الحجر مرفوع عن ابني هذا أو + +297 +00:33:50,380 --> 00:33:56,760 +عن ابنتي، وإذالم يكن أب ولم يكن جد، كانا ميتين أو + +298 +00:33:56,760 --> 00:34:02,500 +غائبين، معتقلين أو أو إلى غير ذلك، فالقاضي أو + +299 +00:34:02,500 --> 00:34:09,440 +الإمام ولي من لا ولي له، قالوا لابد للإمام من أن + +300 +00:34:09,440 --> 00:34:15,740 +يتولى فك الحجر طبعًا، والإمام له أن ينيب غيره وأن + +301 +00:34:15,740 --> 00:34:25,300 +يكلف غيره بأن يبلغه أنه بات رشيدًا مطمئن عليه وأنه + +302 +00:34:25,300 --> 00:34:31,320 +يمكن أن يدفع إليه المال لأنه لا يخشى عليه منه، ثم + +303 +00:34:31,320 --> 00:34:40,160 +بعدها قال: "ولو بذر بعد ذلك حجر عليه الآن، بلغ رشيدًا" + +304 +00:34:40,160 --> 00:34:46,210 +.. بلغ رشيدًا، بلغ رشيدًا ودفع إليه المال، وبعد هيك زي + +305 +00:34:46,210 --> 00:34:49,770 +ما بيقولوا الأمهات أو أولياء الأمور التف على شلة + +306 +00:34:49,770 --> 00:34:56,690 +آه، فاسقة التف على شلة فاسقة مدخنة أو مشيشة أو + +307 +00:34:56,690 --> 00:35:04,290 +مسرافة ومبذرة، فإيه؟ فادركنا أنه عاد سفيها من بعد + +308 +00:35:04,290 --> 00:35:10,350 +إيه؟ من بعد رشدٍ، عاد سفيها من بعد رشدٍ الآن + +309 +00:35:12,010 --> 00:35:16,950 +يحجروا عليه ماشي الحال، لكن بقراري.. بقراري + +310 +00:35:16,950 --> 00:35:26,770 +القاضي أو الأب أو الجد، أم يثبتوا الحجر بمجرد وجود + +311 +00:35:26,770 --> 00:35:34,170 +السفهة، لا داعي.. الأصح.. الأصح أن السفهة + +312 +00:35:34,170 --> 00:35:39,820 +بعد البلوغ، السفه بعد البلوغ يحتاج إلى خبرة ويحتاج + +313 +00:35:39,820 --> 00:35:47,760 +إلى دراية وتجربة ويحتاج إلى فقه، وهذا لا ينتظم + +314 +00:35:47,760 --> 00:35:52,260 +لأولياء الأمور دائمًا، لا ينتظم لأولياء الأمور معظم + +315 +00:35:52,260 --> 00:35:57,180 +أولياء الأمور من العوام، ولذلك بنقول إن هذا مهمة + +316 +00:35:57,180 --> 00:36:04,040 +الإمام أو من ينيبه عن نفسه من المتخصصين، ليش؟ قالوا + +317 +00:36:04,040 --> 00:36:11,280 +لأن السفيه يحتاجوا إلى فحص ونظر وإلى إيه وإلى خبرة + +318 +00:36:11,280 --> 00:36:19,520 +فينبغي للإمام أو من ينيبه عن نفسه أن يتولى أخذ + +319 +00:36:19,520 --> 00:36:27,820 +القرار بالحجر على هذا، ومقابل الأصح وهو إيه القول + +320 +00:36:27,820 --> 00:36:35,480 +المرجوح عند الشافعية أنه ماذا؟ أنه بمجرد حصول السفه + +321 +00:36:36,330 --> 00:36:42,210 +آه، يحصل الحجر تلقائيًا، لا داعية ولا حاجة لإيه + +322 +00:36:42,210 --> 00:36:48,670 +للإمام ولا لإيه لنائبه في ذلك، أي نعم قلالهم وما هو + +323 +00:36:48,670 --> 00:36:54,430 +إيه وما هو الدليل؟ قالوا الدليل إن الشارع الحكيم + +324 +00:36:54,430 --> 00:36:58,630 +فإن أنستم منهم رشدا فادفعوا إليه، المفهوم المخالف + +325 +00:36:58,630 --> 00:37:04,710 +فإن لم تأنسوا منهم رشدا فلا تدفعوا إليهم أموالهم + +326 +00:37:04,710 --> 00:37:11,400 +ثم بعدها قالوا: "وقيل يعود الحجر بنفس التذير"، هذا تحدثنا + +327 +00:37:11,400 --> 00:37:19,100 +عنه، الآن مسألة أخرى: لو فسق مع صلاح تصرفه في ماله + +328 +00:37:19,100 --> 00:37:23,840 +بعد بلوغه رشيدًا، لم يحجر عليه في الأصح + +329 +00:37:28,090 --> 00:37:36,530 +بالغ وهو رشيد وفجأة لجنا إيه؟ لجناه، بدخل بيجلس مع + +330 +00:37:36,530 --> 00:37:43,710 +شباب على الشيشة، وجدناه يكذب، وجدناه بيخلفوا في + +331 +00:37:43,710 --> 00:37:51,070 +الواعد عند الخصومة يفجر.. أليست هذه من أفعال.. + +332 +00:37:51,070 --> 00:37:57,400 +من أفعال الفساق؟ هل لأجلها يمكن أن نحجر عليه؟ قالوا + +333 +00:37:57,400 --> 00:38:04,720 +لا، إذا كان هذا محسنا للتصرف في المال ثم هو يصلي + +334 +00:38:04,720 --> 00:38:10,940 +وإن كان قد حصل منه شيء من إيه؟ من الأعمال التي + +335 +00:38:10,940 --> 00:38:16,890 +يحكم عليه بإيه؟ فيها بالفسق، فإننا لا نحجر عليه لأن + +336 +00:38:16,890 --> 00:38:23,850 +الدخان والشيشة ومثل هذا الأمر والعثور في الكذب هذا + +337 +00:38:23,850 --> 00:38:30,170 +مما تعم به البلوة في هذه الأيام، لو منعنا المدخنين + +338 +00:38:30,170 --> 00:38:38,010 +من أن يبيعوا ويشتروه، عندئذٍ يعني سنهدموا مصالح عظيمة + +339 +00:38:38,010 --> 00:38:46,310 +في إيه؟ في الأمصار المسلمة، بعدها قال: "إذا لا نحجر + +340 +00:38:46,310 --> 00:38:51,050 +عليه في الأصح"، مقابل الأصح وهو الصحيح أنه ينبغي أن + +341 +00:38:51,050 --> 00:38:56,130 +نحجر عليه، ما الفرق بين فسق وفسق؟ فلماذا نحن إذا + +342 +00:38:56,130 --> 00:39:01,910 +رأيناه فاسقا قد امتد فسقه من الصغر إلى الكبر أننا + +343 +00:39:01,910 --> 00:39:07,770 +لا نعتبره رشيدا، والآن بعد أن رشد وعاد فاسقا لا + +344 +00:39:07,770 --> 00:39:13,590 +نجعل الفسق يؤثر عليه، إيش هالإزدواجية هذه؟ مرة بنخلي + +345 +00:39:13,590 --> 00:39:18,580 +الفسق إيه؟ يؤثر في إيه؟ في الرشد.. في الرشد ومرة + +346 +00:39:18,580 --> 00:39:26,320 +لا، إيه؟ طبعا هذا إيه؟ هذا رأي الصحيح الذي هو مقابل + +347 +00:39:26,320 --> 00:39:35,070 +.. ثم بعدها قال: "وقيل من حجر عليه لسفه طرأ عليه،" + +348 +00:39:35,070 --> 00:39:39,170 +قبل شوية ذكرناها في مدرجة الحديث، من هو وليه؟ من + +349 +00:39:39,170 --> 00:39:44,430 +هو وليه؟ القاضي، ابراهو عليك، ليش؟ قلنا بأن السفه + +350 +00:39:44,430 --> 00:39:49,910 +بعد البلوغ وبعد الرشد يحتاج إلى خبرة، والخبرة هذه + +351 +00:39:49,910 --> 00:39:55,780 +لا تكون إلا في ولي إيه؟ في القاضي أو في من إيه يعني + +352 +00:39:55,780 --> 00:40:01,780 +ينوب عنه، في مقابل الأصح قالوا إيه؟ قالوا يمكن إيه + +353 +00:40:01,780 --> 00:40:07,900 +لوليه من الأب أو الجد أو وصيهما أن يتولى ذلك، بارك + +354 +00:40:07,900 --> 00:40:11,580 +الله فيكنا وجزاكنا الله خيرًا diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/ifprTjtDDAs_postprocess.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/ifprTjtDDAs_postprocess.srt new file mode 100644 index 0000000000000000000000000000000000000000..f83bc01a5462a778a823c75fce17f611cb928a7c --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/ifprTjtDDAs_postprocess.srt @@ -0,0 +1,1132 @@ +1 +00:00:20,960 --> 00:00:26,680 +إن الحمد لله نحمده و نستعينه و نستغفره و نعوذ + +2 +00:00:26,680 --> 00:00:32,040 +بالله من شرور أنفسنا وسيئات أعمالنا من يهده الله + +3 +00:00:32,040 --> 00:00:38,100 +فلا مضل له و من يضلل فلا هادي له و أشهد أن لا إله + +4 +00:00:38,100 --> 00:00:44,580 +إلا الله وحده لا شريك له و أشهد أن محمدا عبده و + +5 +00:00:44,580 --> 00:00:50,930 +رسوله و بعديقول الإمام النووي رحمه الله تعالى + +6 +00:00:50,930 --> 00:01:01,550 +وطلاقه وخلعه وظهاره ونفيه النسب بالعاني هذا الكلام + +7 +00:01:01,550 --> 00:01:09,450 +معطوف على قوله ويصح إقراره بالحد والقصاص أي ويصح + +8 +00:01:09,450 --> 00:01:19,230 +طلاق المحجور عليه لسفه ويصح خلعه ويصح ظهارهو يصح + +9 +00:01:19,230 --> 00:01:27,110 +نفيه النسب بالعالم أما الطلاق فمعلوم الطلاق معلوم + +10 +00:01:27,110 --> 00:01:37,370 +فإذا طلق المحجور عليه لسفه زوجه صح طلاقه وأما + +11 +00:01:37,370 --> 00:01:38,210 +الخلع + +12 +00:01:41,030 --> 00:01:48,130 +فهو طلاق في مقابل مال تبذله الزوجة الراغبة أن + +13 +00:01:48,130 --> 00:01:57,290 +تتحلل من زوجها والمال إما أن يبلغ مهرا أو أن يزيد + +14 +00:01:57,290 --> 00:02:06,290 +فوقه بحسب ما يصطلحان عليه هي وزوجها فإذا بذلت له + +15 +00:02:06,290 --> 00:02:07,030 +المال + +16 +00:02:09,860 --> 00:02:16,320 +طلّقها وهذا هو الخلق و يقع طلاق بائنا بينونة صغيرة + +17 +00:02:16,320 --> 00:02:25,770 +و أما الظهارفظهار المحجور عليه لسفه صحيح وهو أن + +18 +00:02:25,770 --> 00:02:34,070 +يقول لزوجه أنت عليك ظهر أمي ويقصد أن يحرم على نفسه + +19 +00:02:34,070 --> 00:02:42,140 +ما أحلى الله له منها وهو المسيس أو الوطنفلا تحل له + +20 +00:02:42,140 --> 00:02:48,240 +بعد المظاهرة إلا بعد أدائه للكفارة وقد قال الله جل + +21 +00:02:48,240 --> 00:02:54,280 +وعلا والذين يظاهرون من نسائهم ثم يعودون لما قالوا + +22 +00:02:54,280 --> 00:03:02,800 +فتحريروا رقبة من قبل أن يتماسا فمن لم يجد فصيام + +23 +00:03:02,800 --> 00:03:09,940 +شهرين متتابعين من قبل أن يتماسافمن لم يستطع فإطعام + +24 +00:03:09,940 --> 00:03:19,980 +ستين مسكينة وأما نفي النسب بلعان فلو أن الرجل قدف + +25 +00:03:19,980 --> 00:03:28,480 +زوجه بالزنا فلا يلزم باربعة شهداء بل شريع في حقه + +26 +00:03:28,480 --> 00:03:35,890 +وزوجه اللعانوذلك بقوله جل وعلا من سورة النور + +27 +00:03:35,890 --> 00:03:45,050 +والذين يرمون أزواجهم ولم يكن لهم شهداء إلا أنفسهم + +28 +00:03:45,050 --> 00:03:53,090 +فشهادة أحدهم أربع شهادات باللهأربع شهادات بالله + +29 +00:03:53,090 --> 00:04:00,410 +إنه لمن الصادقين والخامسة أن لعنة الله عليه إن كان + +30 +00:04:00,410 --> 00:04:06,610 +من الكاذبين ويدرأ عنها العذابة أن تشهد أربع شهادات + +31 +00:04:06,610 --> 00:04:14,410 +بالله إنه لمن الكاذبين والخامسة أن غضب الله عليها + +32 +00:04:14,410 --> 00:04:25,820 +إن كان من الصادقين فلو أنالزوجين تلعنى بالأيمان + +33 +00:04:25,820 --> 00:04:35,100 +كما تعلمنا وكانت المرأة حبلة فقال الزوج بعد أن + +34 +00:04:35,100 --> 00:04:43,300 +لعنه أيها القاضي أو أيها الإمام إن + +35 +00:04:45,410 --> 00:04:52,750 +الجنين الذي في بطنها ليس مني، ليس من صلبي، ولا + +36 +00:04:52,750 --> 00:05:01,230 +منصوبة إليّ، ليس مني وليس منصوبة إليّ، فإنه يصح + +37 +00:05:01,230 --> 00:05:11,770 +نفيه للنسبيصح نفيه للنسب وينتسب الولد + +38 +00:05:11,770 --> 00:05:18,750 +لأمه وينتسب الولد لأمه بعدها قال وحكمه في العبادة + +39 +00:05:18,750 --> 00:05:28,430 +كالرشيد وذلك أننا ذكرنا مرارا أن الحجر متجه على + +40 +00:05:28,430 --> 00:05:31,310 +المال ولذلك + +41 +00:05:32,710 --> 00:05:39,710 +لا يتعارض ولا يتنافى مع عبادة الرحمن وعليه + +42 +00:05:39,710 --> 00:05:46,950 +فلو قصر المحجور عليه بسبب السفه في صلاة فإنه يعاقب + +43 +00:05:46,950 --> 00:05:54,910 +عليها أكى معاقبتنا للرشيد فيطالب بالصلاة على تمام + +44 +00:05:54,910 --> 00:06:02,550 +ويطالب بالصيام على تمام وبسائر الفرائضواضح الأمر + +45 +00:06:03,540 --> 00:06:11,860 +يعني إذا ملك نصاب الزكاة ومضى عليها الحول فإنه + +46 +00:06:11,860 --> 00:06:22,060 +إيه؟ فإنه يلزم بالزكاة لكن لا ندفعها له ليوزعها بل + +47 +00:06:22,060 --> 00:06:29,160 +يتولى ذلك وليه أو من ينيبه من أهل الرشادة والاتقان + +48 +00:06:29,160 --> 00:06:38,700 +ولو أذن له الوليبأن عين له عمن يبذل لهم المال صح + +49 +00:06:38,700 --> 00:06:48,160 +ذلك أيضا وكذلك إذا كان مستطيع الحجة فإنه يلزم به + +50 +00:06:48,160 --> 00:06:55,800 +فإنه يلزم به على تفصيل سيأتي ان شاء الله تعالى إذا + +51 +00:06:55,800 --> 00:06:59,120 +.. إذا بالنسبة + +52 +00:07:01,270 --> 00:07:07,630 +لفرائض بالنسبة للفرائض فإنه يلزم بها وبالنسبة + +53 +00:07:07,630 --> 00:07:16,870 +للنوافل فيميز أخوات الكلمات بين .. يميز بين نافلة + +54 +00:07:16,870 --> 00:07:25,750 +مالية و أخرى بدنية فأما البدنية فعلى بابها فشأنه + +55 +00:07:25,750 --> 00:07:34,400 +فيها كشأن الرشيدوأما النافلة المالية كالصدقات + +56 +00:07:34,400 --> 00:07:40,780 +والهبات والوصايا والأوقاف والإبراء فهل يصح منه؟ + +57 +00:07:40,780 --> 00:07:48,440 +وذلك أنه يتنافى مع الحجرواضح الأمر؟ لو أنه وهب جزء + +58 +00:07:48,440 --> 00:07:53,340 +من ماله، لا يصح ذلك منه، ولو أنه أوصى بجزء من + +59 +00:07:53,340 --> 00:07:58,560 +ماله، لا يصح ذلك منه، ولو أنه أوقف جزء من ماله، لا + +60 +00:07:58,560 --> 00:08:04,180 +يصح ذلك منه، ولو كان له دين في ذمة فلان، فأبرأه، + +61 +00:08:04,180 --> 00:08:12,120 +لا يصح ذلك منه، واضح الأمر؟ أين؟بعدها قال نقلنا من + +62 +00:08:12,120 --> 00:08:16,880 +الذكاء إلى الحج نسأل الله أن يكرمنا وإيا كنا قال + +63 +00:08:16,880 --> 00:08:23,980 +وإذا أحرم المحجور عليه وإذا أحرم المحجور عليه بحج + +64 +00:08:23,980 --> 00:08:32,180 +فرض أصلي أو قضاء وسمي فرض أصليا لأنه ثابت بدليل + +65 +00:08:32,180 --> 00:08:38,460 +الوحي كتابا أو سنتا لزمه الوفاء وصح منهم معنا هذا + +66 +00:08:41,350 --> 00:08:50,110 +الفرض نوعان فرض أصلي وفرض إضافي أما الأصلي فهو + +67 +00:08:50,110 --> 00:08:56,510 +الثابت بالآية من كتاب الله أو بالحديث من سنة رسول + +68 +00:08:56,510 --> 00:09:02,800 +اللهكقوله تعالى وأقيموا الصلاة وآتوا الذكاء فهذا + +69 +00:09:02,800 --> 00:09:10,940 +فرض أصلي وكقوله تعالى فمن شهد منكم الشهرة فليصمه + +70 +00:09:10,940 --> 00:09:18,340 +وهذا فرض أصلي وكقوله تعالى ولله على الناس حج البيت + +71 +00:09:18,340 --> 00:09:25,600 +من استطاع إليه سبيلا وهذا أيضا فرض أصلي وأماالفرض + +72 +00:09:25,600 --> 00:09:32,280 +الإضافي كقول أو كقول القائل مثلا نذرت لله أن أصوم + +73 +00:09:32,280 --> 00:09:39,120 +أن أصوم مثلا ذا الحجة إلا العيد و التشريق إلا + +74 +00:09:39,120 --> 00:09:45,690 +العيد و أيام التشريقأليس يلزم هو الحالة هذه صيام + +75 +00:09:45,690 --> 00:09:51,770 +ذي الحجة؟ هل أوجب الله جل وعلا على المكلفين صيام + +76 +00:09:51,770 --> 00:10:00,530 +ذي الحجة؟ أبدا، لكنه .. لكنه ألزم نفسه به فأضافه + +77 +00:10:00,530 --> 00:10:06,270 +إلى نفسه واجبا بعد أن لم يكن واجبا وذلك بقول النبي + +78 +00:10:06,270 --> 00:10:15,490 +صلى الله عليه وسلم منمن نظر أن يطيع الله فليطعه + +79 +00:10:15,490 --> 00:10:23,490 +ومن نذر أن يعصيه فلا يعصيه واضح الكلام أزيد الأمر + +80 +00:10:23,490 --> 00:10:33,370 +بيانا يقول الإمام فإذا أحرم بحج هو فرض أصلي أو فرض + +81 +00:10:33,370 --> 00:10:35,050 +إضافي كنذر + +82 +00:10:37,770 --> 00:10:44,510 +أما الفرض الأصلي سواء كان أداء أو قضاء فقد وجب + +83 +00:10:44,510 --> 00:10:52,850 +عليه وأما إذا كان الفرض إضافيا كنذر فقولان الأصح + +84 +00:10:52,850 --> 00:11:01,360 +منهما يجب عليهالاصح منه ما ياجب عليه والصحيح في + +85 +00:11:01,360 --> 00:11:08,140 +مقابل الاصحي أنه يلحق بالمندوب أحسنتي يا بنتي أنا + +86 +00:11:08,140 --> 00:11:16,370 +أشكر لك هذه المراجعة و هذا الحرصوالصحيح في مقابل + +87 +00:11:16,370 --> 00:11:23,170 +الأصح أنه ماذا؟ أنه يلحق برتبة المندوب، وإذا أحرم + +88 +00:11:23,170 --> 00:11:32,820 +السفيه أو المحجور عليه لسفه بحج أو عمرة مندوبينفلا + +89 +00:11:32,820 --> 00:11:39,640 +إيه؟ فعند إذن لا يجب عليه التمام ويجزئه أن إيه؟ أن + +90 +00:11:39,640 --> 00:11:49,420 +يذبح ويقصر أو يحلق ويتحلل واضح الكلام؟ أي نعم طيب + +91 +00:11:49,420 --> 00:11:58,390 +إذا قلنا بوجوب الحج ما الذي يجب في حق الولي؟ما + +92 +00:11:58,390 --> 00:12:06,250 +الذي يجب في حق الولي أن ينفق عليه مدة + +93 +00:12:06,250 --> 00:12:16,070 +ذهابه وكينونته هناك وإيابه إلى بلده إما بنفسه أن + +94 +00:12:16,070 --> 00:12:22,050 +إيه أن يسافر معاه أو بأن يوكل غيره مجانا أو بمال + +95 +00:12:22,970 --> 00:12:29,850 +لأن المحجور عليه لسفه لا يدفع إليه مال لأنه ليس + +96 +00:12:29,850 --> 00:12:40,730 +رشيدا في التصرف به واضح الكلام؟ واضح الكلام؟ + +97 +00:12:40,730 --> 00:12:45,350 +بعدها + +98 +00:12:45,350 --> 00:12:48,190 +قال وإن أحرم حال الحجر بتطوع + +99 +00:12:51,220 --> 00:12:56,460 +قبلها و لو أفسد المحجور عليه حجه المفروض بالجماع + +100 +00:12:56,460 --> 00:13:02,480 +في حال سفهه لازمه المضي فيه و القضاء و يعطيه الولي + +101 +00:13:02,480 --> 00:13:07,520 +نفقة القضاء كما هو مقتضى إطلاق المصنع بعدها مسألة + +102 +00:13:07,520 --> 00:13:10,020 +هنا وإن أحرم حال الحجر + +103 +00:13:13,560 --> 00:13:19,760 +يعني تلبس بمناسك الحج أو العمرة لكن بحج تطوع أو + +104 +00:13:19,760 --> 00:13:28,880 +بعمرة تطوع وزادت مؤنة سفره زادت مؤنة سفره لإتمام + +105 +00:13:28,880 --> 00:13:36,710 +النسك أو اتيانه به عن نفقته المعهودةعن نفقته + +106 +00:13:36,710 --> 00:13:45,050 +المعهودة قال لوليه أن يمنعه، لا بسبيل الوجوب، لكن + +107 +00:13:45,050 --> 00:13:52,190 +الولي يجوز له أن يمنعه، وإذا منعه، كيف له أن يخرج + +108 +00:13:52,190 --> 00:13:59,890 +وبعد أن شرع في المناسك؟هذا طبعا يستحيل إلى عمره + +109 +00:13:59,890 --> 00:14:06,430 +إذا .. إيه؟ إذا فاته ماذا؟ إذا فاته عرفات إذا فاته + +110 +00:14:06,430 --> 00:14:13,610 +عرفات إذا لم يفته عرفات عليه دم ويحلق أو يقصر + +111 +00:14:13,610 --> 00:14:19,290 +ويتحلل ويعود إلى دويرية أهله واضح الكلام؟ واضح يا + +112 +00:14:19,290 --> 00:14:27,960 +بناتي؟ طيب الآن بقيت بقولوالمذهب أنه أي المحجور + +113 +00:14:27,960 --> 00:14:33,620 +عليه كمحصر والمذهب يعني ما عليه الإمام الأعظم + +114 +00:14:33,620 --> 00:14:41,100 +الشافعي رحمه الله أنه أي المحجور عليه كمحصر منع من + +115 +00:14:41,100 --> 00:14:47,640 +إتمام الحج هو بمنزلة المحصر تمام ماذا فعل النبي + +116 +00:14:47,640 --> 00:14:51,840 +صلى الله عليه وسلم لما أحصر في الحديبية + +117 +00:14:55,470 --> 00:15:07,550 +نحر .. نحر بدنته ثم حلق و تحلل ثم حلق و تحلل إذا + +118 +00:15:07,550 --> 00:15:14,550 +عليه دم و ماذا؟ و التحليق أو التقصير و إيه؟ و + +119 +00:15:14,550 --> 00:15:24,370 +يتحلل فهذا هو إيه؟ ثم قالوعلى الأصح عند الشافعية + +120 +00:15:24,370 --> 00:15:32,870 +فإن للدم بدلا وهو صيام عشرة أيام ثلاثة في الحج + +121 +00:15:32,870 --> 00:15:41,700 +وسبعة إذا رجع وفي مقابل الأصح وهو الصحيحقال لا بدل + +122 +00:15:41,700 --> 00:15:48,540 +عن الدم فيتعين عليه أن يذبح شاتا أو أن يشارك في + +123 +00:15:48,540 --> 00:15:54,420 +سبع بدنه والبدن هي الناقة أو في سبع بقرة وهي ما + +124 +00:15:54,420 --> 00:16:01,700 +تعرفنا واضح الأمر يا بنات؟ الآن المسألة + +125 +00:16:01,700 --> 00:16:08,270 +الختاميةلو كان له أيل المحجور عليه في طريقه إلى + +126 +00:16:08,270 --> 00:16:15,790 +الحج كسب قدر زيادة المؤونة، هل يجوز لوليه أن يمنعه + +127 +00:16:15,790 --> 00:16:23,070 +من الحج المندوب أو من العمرة المندوبة؟ماشاء الله، + +128 +00:16:23,070 --> 00:16:29,050 +إذا كان صاحب مهنة صاحب حرفة كالمكنكة أو كهرباء + +129 +00:16:29,050 --> 00:16:34,430 +السيارات وكذا فما أكثر السيارات التي تكون معطوبة + +130 +00:16:34,430 --> 00:16:40,950 +على قارعة الطريق في رحلة الحج فلو أنه تكسب في هذا + +131 +00:16:40,950 --> 00:16:49,530 +واستطاع أن يغطي الزيادة المضافة على النفقة + +132 +00:16:49,530 --> 00:16:57,620 +المعتادةوعلم وليه بصدق وحقيقة ما يقول، هل يجوز + +133 +00:16:57,620 --> 00:17:04,280 +للولي أن يمنعه؟ لا يجوز له أن يمنعه وبهذا نكون قد + +134 +00:17:04,280 --> 00:17:11,240 +أتممنا الحديثة عن أحكام الحجري والله تعالى ولي + +135 +00:17:11,240 --> 00:17:17,510 +التوفيقنرتحل إلى كتاب العارية وهو الكتاب الثالث من + +136 +00:17:17,510 --> 00:17:26,480 +ستة كتب نحن مكلفون بها الكتاب الثالثالكتاب الثالث + +137 +00:17:26,480 --> 00:17:33,340 +كتاب العارية والعارية لها معنيان، معنا في اللغة و + +138 +00:17:33,340 --> 00:17:39,700 +آخر في الاصطلاح أما معناها في اللغة فيقول أعرته + +139 +00:17:39,700 --> 00:17:47,540 +الشيء أعيره إعارة وعارة إذا مُنِحت منافعه أ دون + +140 +00:17:47,540 --> 00:17:54,640 +عينهوالعرية والعارة ما يتداوله الناس بينهم يقال + +141 +00:17:54,640 --> 00:17:59,700 +أعاره الشيئة وأعاره منه إذا تداولوه بينهم + +142 +00:18:03,120 --> 00:18:08,860 +وأما في الاصطلاح فقد عرفه الشافعية رحمهم الله ورحم + +143 +00:18:08,860 --> 00:18:16,820 +الله علمائنا أجمعين بأنها إباحة الانتفاع بأنها + +144 +00:18:16,820 --> 00:18:24,140 +إباحة الانتفاع بالأعيان المأذون بها شرعا مع بقاء + +145 +00:18:24,140 --> 00:18:31,380 +عينها مرة أخرىإباحة الانتفاع بالأعيان المأذون بها + +146 +00:18:31,380 --> 00:18:37,940 +شرعا مع بقاء عينها واسمحنا لي أن نقف عند قيود هذا + +147 +00:18:37,940 --> 00:18:44,660 +التعريف قوله إباحة الانتفاع بالأعيان إباحة + +148 +00:18:44,660 --> 00:18:50,620 +الانتفاع بالأعيان قوله إباحة الانتفاع يخرج ماذا؟ + +149 +00:18:50,620 --> 00:18:59,240 +من تقول لي؟يخرجوا التمليك يخرجوا .. يخرجوا .. أه + +150 +00:18:59,240 --> 00:19:06,420 +المنافع التي تدركوا بماذا؟ بالتمليك كإيه؟ كالهبة + +151 +00:19:06,420 --> 00:19:14,340 +وكالوصية وكالإيجارة وكالبيع أحسنتي هذه كلها تدركوا + +152 +00:19:14,340 --> 00:19:20,580 +منافع .. تدركوا .. تدركوا منافع المتاعبالـ milk + +153 +00:19:20,580 --> 00:19:24,140 +بسبيل الـ milk لا بسبيل الإباحة لكن العارية + +154 +00:19:24,140 --> 00:19:30,440 +منزلتها كمنزلة المقرى + +155 +00:19:30,440 --> 00:19:37,630 +لضيفه إذا قدم له طعاما أو شراباأه فإنه يبيحه له + +156 +00:19:37,630 --> 00:19:44,530 +ولا يملكه إياه بمعنى أنه يأخذ حظه وما زاد فإنه + +157 +00:19:44,530 --> 00:19:49,150 +يعود إلى أهل البيت أو يعود إلى صاحبه أليس كذلك؟ + +158 +00:19:49,150 --> 00:19:54,070 +فهل يجوز .. هل يجوز لهذا الضيف أن يأخذ الطعام + +159 +00:19:54,070 --> 00:20:01,030 +ويخرج خارج البيت ويتصدق به لأحد؟هل يجوز له ذلك؟ لا + +160 +00:20:01,030 --> 00:20:11,450 +يجوز لأنني أقريتك أنت وقد أكون أثرتك على نفسي فمن + +161 +00:20:11,450 --> 00:20:17,620 +ذا الذي قال لك أن تتبرع به على حسابي؟واضح الأمر؟ + +162 +00:20:17,620 --> 00:20:23,540 +هذا كلامهم في قولهم إباحة أما في ذكرهم للأعيان + +163 +00:20:23,540 --> 00:20:30,640 +إباحة الانتفاع بالأعيان إباحة الانتفاع بالأعيان + +164 +00:20:30,640 --> 00:20:39,050 +قيد أخرج ماذا؟إباحة الانتفاع بماذا؟ بالمعاني، غير + +165 +00:20:39,050 --> 00:20:46,570 +الأعيان، المعاني ثم بعدها قال المأذون بها شرعا هو + +166 +00:20:46,570 --> 00:20:53,130 +قيد أخرج ماذا؟ أخرج غير المأذون بها أو أخرج غير + +167 +00:20:53,130 --> 00:21:00,370 +المأذون بها شرعا وهو ماذا؟ مثل آلات له .. آلات له + +168 +00:21:00,370 --> 00:21:07,500 +.. أيوةالخمر يا بنتي لا تعار .. ليش؟ تستهلك براو + +169 +00:21:07,500 --> 00:21:16,020 +عليك و لذلك مثل آلات له مثل الخنزير مثل الكلب إلى + +170 +00:21:16,020 --> 00:21:22,680 +غير ذلك شوفي + +171 +00:21:22,680 --> 00:21:30,100 +يا بنتي ما يحرم بيعه تحرم إعارتهوتحرم هبته أيضًا + +172 +00:21:30,100 --> 00:21:36,160 +فالكلب يحرم بيعه قال في الحديث نهى رسول الله صلى + +173 +00:21:36,160 --> 00:21:42,040 +الله عليه وسلم عن ثمن الكلب والسنور ثم في الحديث + +174 +00:21:42,040 --> 00:21:46,440 +الأخر قال نهى رسول الله صلى الله عليه وسلم عن ثمن + +175 +00:21:46,440 --> 00:21:52,520 +الكلب ومهر البغي وحلوان الكاهن وحلوان الكاهن + +176 +00:21:52,520 --> 00:21:58,660 +العرّاف الذي يزعم علم الغيبومعلوم أنه لا يعلم + +177 +00:21:58,660 --> 00:22:07,860 +الغيب إلا الله ثم قال مع بقاء عينها هذا القيد أخرج + +178 +00:22:07,860 --> 00:22:13,490 +ماذا؟راو عليك الأشياء التي تستهلك مثل ماذا؟ مثل + +179 +00:22:13,490 --> 00:22:19,130 +الطعام، فهذا لا يعار، ليش؟ لأننا لا يمكنوا لما + +180 +00:22:19,130 --> 00:22:24,410 +انفعت .. لما انفعت منه إلا مع استهلاكه، إلا مع + +181 +00:22:24,410 --> 00:22:29,790 +استهلاكه، لا يمكن أن ننتفع منه وتبقى عينه يعني لو + +182 +00:22:29,790 --> 00:22:35,910 +احنا ضلينا ننظر إلى التفاح والإيجاص والخوخ، آه، + +183 +00:22:35,910 --> 00:22:43,080 +تلت أربع ساعات بنشبعبنزداد و جوعا و بنزداد حسرة و + +184 +00:22:43,080 --> 00:22:48,240 +هل هذا يغني عننا؟ أبدا، لا يغني عننا، لا يغني عننا + +185 +00:22:48,240 --> 00:22:57,580 +أبدا إذا الطعام يبذل لنسلط الآخرين على عينه + +186 +00:22:57,580 --> 00:23:04,690 +ليستهلكوه فينتفعوا منه و كذا كل ما يستهلك كشمعةأه + +187 +00:23:04,690 --> 00:23:09,270 +فإنها لا تعار لماذا؟ لأنها تستخدم للإضاءة ولا إيه + +188 +00:23:09,270 --> 00:23:14,710 +ولا تضيء إلا بالإذابة مظبوط بالاستهلاك فهذه لا + +189 +00:23:14,710 --> 00:23:31,470 +تعار ولكنها توهب ويوصى بها واضح الكلام صحيح + +190 +00:23:31,470 --> 00:23:37,080 +لا يعارلأ هِبى يا بنتي هيك يعني أحيانا فعلا أنتوا + +191 +00:23:37,080 --> 00:23:41,320 +لنا كأمهات مثلا تتداولنا شراب تحميل الهذا دوال .. + +192 +00:23:41,320 --> 00:23:46,120 +أنا بعرف هذه الأمور فعلا يعني لكن هذه لا تتداول + +193 +00:23:46,120 --> 00:23:51,420 +بسبيل الإعارة انت عشان يعني شربي واجبتين ورجعيها + +194 +00:23:51,420 --> 00:23:55,100 +عاد .. هي في الواقع ليست إعارة هي استهلكت + +195 +00:23:55,100 --> 00:24:01,300 +الواجبتين استهلكت بدليل أنه عاد لكي ناقصا واضح؟ + +196 +00:24:05,980 --> 00:24:11,760 +وأما دليل مشروعيتها فقد ثبت دليل مشروعيتها بالكتاب + +197 +00:24:11,760 --> 00:24:19,320 +والصنة والإجماع أما الكتاب فقول ربنا جل وعلا + +198 +00:24:19,320 --> 00:24:26,160 +وتعاونوا على البر والتقوى الله يأمر عباده بالتعاون + +199 +00:24:26,160 --> 00:24:33,300 +بالبر والتقوى أو على البر والتقوى أريد أن أسألكن + +200 +00:24:36,880 --> 00:24:44,280 +أليست العارية هبة منافع؟ هبة منافع، إذا هي من إيه؟ + +201 +00:24:44,280 --> 00:24:49,700 +من أنواع البر، إذا هي داخلة فيما أمر الله به من + +202 +00:24:49,700 --> 00:24:54,100 +قوله تعالى وتعاونوا على البر والتقوى، طيب موضوع + +203 +00:24:54,100 --> 00:24:59,490 +آخر قال جل وعلا لا خيرةفي كثير من نجواهم إلا من + +204 +00:24:59,490 --> 00:25:04,750 +أمر بصداقة أو معروف أو إصلاح بين الناس قلنا بأن + +205 +00:25:04,750 --> 00:25:11,710 +صداقة ومعروف وإصلاح جاءت نكيرات وسبقها نفي والنكرة + +206 +00:25:11,710 --> 00:25:18,090 +إذا سبقها نفي فإنها تفيدتفيد العموم، إذا المعروف + +207 +00:25:18,090 --> 00:25:25,790 +هنا عام بكل أنواع المعروف، المعروف هنا كل قول وفعل + +208 +00:25:25,790 --> 00:25:33,790 +طيب يبذل للغير، وأليس هبة المنافع من المعروف؟إذا + +209 +00:25:33,790 --> 00:25:40,930 +.. إذا هو قد .. قد حرضنا عليه الشارع الحكيم ورغبنا + +210 +00:25:40,930 --> 00:25:47,050 +بمزاولته لأنه من صناعي علم عروف وقال تعالى فويل + +211 +00:25:47,050 --> 00:25:52,430 +للمصلين الذين هم عن صلاتهم ساهون الذين هم يراؤونه + +212 +00:25:52,430 --> 00:25:58,690 +قالوا ويمنعون الماعون يمنعون القدرة والدلو والثوب + +213 +00:25:58,690 --> 00:26:06,150 +ونحو ذلك والظهر أيضاالأن لما نهانا ربنا أن نمنع + +214 +00:26:06,150 --> 00:26:11,010 +الماعون عن القرابة والجيران، أليس النهي عن الشيء + +215 +00:26:11,010 --> 00:26:18,390 +أمر بضده؟ أليس عندما نهانا أن نمنع ذلك كأنه أمرنا + +216 +00:26:18,390 --> 00:26:26,910 +أن نعيره لمن يحتاجه؟ أجبناني؟ صحيح ولا لأ؟ وأما + +217 +00:26:26,910 --> 00:26:33,220 +الدليل .. رعد هذا؟ سبحان ربنا .. سبحان ربناهذا + +218 +00:26:33,220 --> 00:26:39,260 +يعني ما أجمل القدر ما أجمل قدر ربنا فإنه نزل حتى + +219 +00:26:39,260 --> 00:26:45,300 +إيه حتى .. حتى يعني يكتمل + +220 +00:26:45,300 --> 00:26:52,640 +مضجو الزيتون وحتى يحفل بالزيت الآن عاد بيبدأ أهلنا + +221 +00:26:52,640 --> 00:26:58,600 +في غزة توظفة يجدون أشجار الزيتون نسأل الله البركة + +222 +00:26:58,600 --> 00:27:06,350 +للجميع اللهم أمين يا رباللهم آمين أما من السنة + +223 +00:27:06,350 --> 00:27:13,070 +فمنها أدلة أهمها عندي فعل النبي كما في حديثي أناس + +224 +00:27:13,070 --> 00:27:18,790 +أن النبي صلى الله عليه وسلم استعار فرسا لأبي طلحته + +225 +00:27:18,790 --> 00:27:26,090 +لما سمع ضجيجا في ناحية المدينة فراح حتى يستبرئه + +226 +00:27:26,090 --> 00:27:32,610 +فعاد قال إن وجدته لبحرايعني ما شاء الله فرص عجيب و + +227 +00:27:32,610 --> 00:27:39,320 +الآن بما عرف الأصوليون السنة قالوا هي ما أضيفةإلى + +228 +00:27:39,320 --> 00:27:44,920 +النبي من قول أو فعل أو تقرير أو صفة وهنا ثبت أن + +229 +00:27:44,920 --> 00:27:52,680 +النبي قد استعار بفعله هذا دل على أنها مشروعة وأنه + +230 +00:27:52,680 --> 00:27:58,800 +أقل ما يقال فيها بأنها سنة وكذلك جاء في حديث صفوان + +231 +00:27:58,800 --> 00:28:02,120 +ابن أمي أن النبي صلى الله عليه وسلم استعار منه + +232 +00:28:02,120 --> 00:28:09,950 +أدرعا يوم حنين فقال عارية مردودةأم غصب يا محمد قال + +233 +00:28:09,950 --> 00:28:15,530 +بل عارية مضمونة مردودة، إن صح الحديث فإنه يستفاد + +234 +00:28:15,530 --> 00:28:22,290 +أيضا منه مشروعية العارية ثم أيضا الإجماع، أجمع + +235 +00:28:22,290 --> 00:28:28,290 +المسلمون على جوازي العارية، أجمع المسلمون على + +236 +00:28:28,290 --> 00:28:31,170 +جوازي العارية + +237 +00:28:33,300 --> 00:28:39,460 +وأما القياس لما جازتهبة الأعيان جازتهبة منافعها، + +238 +00:28:39,460 --> 00:28:46,120 +يعني إذا أنا جاز لي أن أهب هذه الحقيبة، جاز لي أن + +239 +00:28:46,120 --> 00:28:52,380 +أعيرها، أليس كذلك؟ جاز الانتفاع بها، فجاز أن + +240 +00:28:52,380 --> 00:28:59,590 +أعيرها، ولذلك صحة الوصية بالأعيانوالمنافع جميعها + +241 +00:28:59,590 --> 00:29:05,450 +وهذا لا نريده فكفاية الأدلة من إيه أما بالنسبة + +242 +00:29:05,450 --> 00:29:11,190 +لحكم العارية ذكرناها في المرة الفايتة تمامًا أما + +243 +00:29:11,190 --> 00:29:18,510 +عن حكم العارية فقد اختلف العلماء في حكمها على + +244 +00:29:18,510 --> 00:29:27,600 +مذاهب أشهرهامذهبان مذهب الجمهوري ومذهب الحنفية أما + +245 +00:29:27,600 --> 00:29:33,120 +الشفعية والمالكية فقد قالوا هي منذوب إليها وليست + +246 +00:29:33,120 --> 00:29:41,060 +إيه؟ وليست فريضة وليست فريضة واستدلوا + +247 +00:29:41,060 --> 00:29:47,480 +بأدلةأن النبي صلى الله عليه وسلم استعار فرسا من + +248 +00:29:47,480 --> 00:29:55,440 +أبي طلحة فركبه ثم أيضا حديث طلحة بن عبيد الله لما + +249 +00:29:55,440 --> 00:30:00,780 +جاء رجل من أهل نجد ثائر الرأس يسمع دوي صوته ولا + +250 +00:30:00,780 --> 00:30:05,640 +ناقل ما يقول حتى دنا من النبي صلى الله عليه وسلم + +251 +00:30:05,640 --> 00:30:12,020 +فإذا هو يسأل عن الإسلام فذاكرة لهثم سأله و سأله و + +252 +00:30:12,020 --> 00:30:16,940 +سأله ثم سأله عن الذكاء، ثم قال بعدها هل علي + +253 +00:30:16,940 --> 00:30:24,260 +أغيرها؟ قال إيه؟ لا إلا أن تطوع، إذا الإيه البذل؟ + +254 +00:30:24,260 --> 00:30:31,810 +البذل لا يجب فيه شيء إلا ماذا؟إلا الذكاء وما عداه + +255 +00:30:31,810 --> 00:30:38,490 +من بذل المال والمنافع فهو تطوع بدليل ماذا؟ بدليل + +256 +00:30:38,490 --> 00:30:44,050 +حديث طلحته ابن عبيد الله رضي الله عنه وهو أحد + +257 +00:30:44,050 --> 00:30:50,810 +المبشرين بالجنة كذلك مما يستدل بيه على الندب حديث + +258 +00:30:50,810 --> 00:30:56,230 +في البخاري عن أم المؤمنين عائشة أنها قالت وكان لي + +259 +00:30:56,230 --> 00:31:02,770 +منهن درع يعني إيه؟درع اسمه ثوب من الثياب كانت + +260 +00:31:02,770 --> 00:31:09,490 +تلبسه قديما بيقول ما كانت امرأة تقين بالمدينة يعني + +261 +00:31:09,490 --> 00:31:15,590 +تتزوج وتزفو إلى زوجها إلا أرسلت إليا تستعيره إلا + +262 +00:31:15,590 --> 00:31:23,090 +أرسلت إليا تستعيره وإيه و أما .. و أما الآخرون و + +263 +00:31:23,090 --> 00:31:29,500 +هم الحنفية فقالوا إنها إيش؟إنها واجبة بدليل قوله + +264 +00:31:29,500 --> 00:31:34,920 +تعالى فويل للمصلينة فإيه؟ فلولا أن العارية واجبة + +265 +00:31:34,920 --> 00:31:41,440 +لما توعد الله تعالى من يمنعها بواد في جهنم أو + +266 +00:31:41,440 --> 00:31:47,640 +بالويل وهو وعيد وتهديد فلا وعيد ولا تهديد إلا على + +267 +00:31:47,640 --> 00:31:52,280 +ترك واجب أو فعل محرم وكذلك + +268 +00:31:54,330 --> 00:31:59,550 +من حديث جابر ابن عبد الله قال ما من صاحب إبل ولا + +269 +00:31:59,550 --> 00:32:05,890 +بقر ولا غنم لا يؤدي حقها إلا أقعد لها يوم القيامة + +270 +00:32:05,890 --> 00:32:12,670 +الحديث قالوا وما حقها يا رسول الله؟ قال ماذا؟ + +271 +00:32:14,380 --> 00:32:23,840 +إطراق فحلها وإعارة دلوها ومنيحتها وحلبها على الماء + +272 +00:32:23,840 --> 00:32:31,000 +وحمل عليها في سبيل الله فهذا أيه؟ فهذا بيّن أن في + +273 +00:32:31,000 --> 00:32:36,990 +ذلك عقوبةعلى من ايه من ترك هذا فلو لأن العرية + +274 +00:32:36,990 --> 00:32:42,350 +تواجبة لإيه؟ لكن احنا بنقول هذا على سبيل الزجر + +275 +00:32:42,350 --> 00:32:49,770 +ليبقى الخير متداولا بين المسلمين وما أكثر صياغي + +276 +00:32:49,770 --> 00:32:56,170 +الشارع الحكيم الذي قصد منها الزجر مثل قولهسباب + +277 +00:32:56,170 --> 00:33:02,530 +المسلم فسوق وقتاله كفر، الآن إذا تشاجرت امرأتان، + +278 +00:33:02,530 --> 00:33:12,450 +هل الاشتجار بينهما هو ردة لهم وكفر؟لا لكنه قاله + +279 +00:33:12,450 --> 00:33:17,670 +على سبيل الزجر وأن هذا شعبة من شعبي الكفار فإن + +280 +00:33:17,670 --> 00:33:22,890 +الكفار هم الذين يتجرؤون على قتال المسلمين أسأل + +281 +00:33:22,890 --> 00:33:28,090 +الله تعالى أن يبارك فيكن وأن يجزيكن خير الجزاء + +282 +00:33:28,090 --> 00:33:33,490 +نختم المجلس سبحانك اللهم وبحمدك شدوا أن لا إله إلا + +283 +00:33:33,490 --> 00:33:36,650 +أنت استغفرك وأتوب إليك + diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/m4GZMvQJjAo.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/m4GZMvQJjAo.srt new file mode 100644 index 0000000000000000000000000000000000000000..2584d3a447de2d2b20cfeddaa49a26cb66c3880f --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/m4GZMvQJjAo.srt @@ -0,0 +1,1239 @@ +1 +00:00:20,910 --> 00:00:25,430 +إن الحمد لله نحمده + +2 +00:00:25,430 --> 00:00:30,990 +ونستعينه ونستغفره ونعوذ بالله من شرور أنفسنا + +3 +00:00:30,990 --> 00:00:37,800 +وسيئات أعمالنا من يهديه الله فلا مضل له ومن يضلل + +4 +00:00:37,800 --> 00:00:43,880 +فلا هادي له وأشهد أن لا إله إلا الله وحده لا شريك + +5 +00:00:43,880 --> 00:00:51,360 +له وأشهد أن محمدًا عبده ورسوله وبعد الرقم الثالث من + +6 +00:00:51,360 --> 00:00:54,460 +أركاني العالية هو المستعار + +7 +00:00:57,640 --> 00:01:05,200 +وهو كله مملوك يصح الانتفاع به مع بقاء عينه من + +8 +00:01:05,200 --> 00:01:13,820 +حيوان وغيره ولا يصح فيما لا ينتفع به مع بقاء عينه + +9 +00:01:13,820 --> 00:01:17,060 +كالمأكلات + +10 +00:01:17,060 --> 00:01:26,960 +لاختصاصها أي العارية بالمنافع دون الرقاب + +11 +00:01:29,770 --> 00:01:37,970 +والمأكلات لا تُدرك منافعها إلا باستهلاك أعينها معنى + +12 +00:01:37,970 --> 00:01:48,650 +هذا أن الشيء المعار لابد أن يكون مما يصح الانتفاع + +13 +00:01:48,650 --> 00:01:58,440 +به مع بقاء عينه هذا شرط مهم جدا في الشيء المعار أن + +14 +00:01:58,440 --> 00:02:07,020 +يكون مما ينتفع به مع بقاء عينه سواء + +15 +00:02:07,020 --> 00:02:18,600 +كان الشيء المعار حيوانًا أو كان جمادًا فيخرج + +16 +00:02:18,600 --> 00:02:27,450 +بهذا القيد الأشياء التي لا ينتفع بها إلا باستهلاك + +17 +00:02:27,450 --> 00:02:35,030 +أعيانها كالطعام مثلًا والشراب فلا يمكن أن تدرك + +18 +00:02:35,030 --> 00:02:43,370 +منافعها مع بقاء أعيانها لا يمكن لو وضعنا طبقًا من + +19 +00:02:43,370 --> 00:02:51,310 +الفاكهة أمام نواظرنا وأخذنا نتأمله بقصد الشبع أو + +20 +00:02:51,310 --> 00:02:57,770 +أن يُقام بالنظر صلبنا فهذا لا يمكن أن يحصل لو بقينا + +21 +00:02:57,770 --> 00:03:08,250 +ننظر إليه ربما اشتد يعني جوعنا واشتدت حاجتنا يعني + +22 +00:03:08,250 --> 00:03:15,550 +له ولذلك لا يمكن أن ندرك منافع هذه الفاكهة إلا إذا + +23 +00:03:15,550 --> 00:03:21,810 +استهلكناها إلا إذا أكلناها وبأكلها يحصل استهلاكها + +24 +00:03:21,810 --> 00:03:31,090 +أليس كذلك؟ قالوا وكذلك الشموع فإن الشموع يعني درجة + +25 +00:03:32,670 --> 00:03:38,330 +استعمالها في السراج + +26 +00:03:38,330 --> 00:03:45,150 +فالشمع لا يُؤخذ مثلًا غالبًا للزينة أو ما شابهها أبدًا + +27 +00:03:45,150 --> 00:03:52,090 +وإنما نقتنيه بالذات نحن الذين في حصار فإننا نلتمسه + +28 +00:03:52,090 --> 00:03:59,450 +ونقتنيه للإضاءة وهذا لا يمكن أن يُدرك إلا باستهلاك + +29 +00:03:59,450 --> 00:04:09,070 +عينه إلا باستهلاك عينه فلا يصلح أن يكون معارًا ليش؟ + +30 +00:04:09,070 --> 00:04:16,390 +لأننا لا يمكننا أن نستفيد من منافعه مع بقاء عينه + +31 +00:04:16,390 --> 00:04:23,730 +لا ندرك منافعه إلا باستهلاكه قال المصنف رحمه الله + +32 +00:04:23,730 --> 00:04:32,890 +والمستعار كونه منتفعًا به مع بقاء عينه وتجوز إعارة + +33 +00:04:32,890 --> 00:04:39,670 +جارية لخدمة امرأة أو محرم ويكره إعارة عبد مسلم + +34 +00:04:39,670 --> 00:04:45,190 +لكافر وشرط + +35 +00:04:45,190 --> 00:04:54,050 +المستعار كونه منتفعًا به فلا يُعار ما لا ينفع + +36 +00:04:54,050 --> 00:04:58,430 +كالحمار الزمن هذا ما شرحنا احنا قبل الهجم تمامًا + +37 +00:04:59,780 --> 00:05:07,820 +وشرط المستعار كونه منتفعًا به فلا يُعار ما لا ينتفع + +38 +00:05:07,820 --> 00:05:15,850 +يعني ما لا ينتفع به كالحمارِ الزمن عادة الحمار لا + +39 +00:05:15,850 --> 00:05:22,790 +يستعمل ... لا يستعمل إلا لحمل الأثقال ولحمل المتاع + +40 +00:05:22,790 --> 00:05:33,670 +أو جره فإذا كان الحمار مريضًا سقيماً، ضعيفًا، هزيلًا، + +41 +00:05:33,670 --> 00:05:42,530 +لا يستطيع أن يحمل شيئًا أو يجره إذا فيما تداوله وهو + +42 +00:05:42,530 --> 00:05:50,680 +لا ينفع وسيما أنه لا يأكل لحمه ولذلك قالوا بأن + +43 +00:05:50,680 --> 00:05:58,860 +الحمار الزمن لما قعدت أو تجرد عن المنفعة لما قعدت + +44 +00:05:58,860 --> 00:06:05,860 +منفعته أو تجرد عن المنفعة فإنه لا تصح إعارته + +45 +00:06:05,860 --> 00:06:14,060 +وقالوا كلامًا طيبًا وأما ما توقع نفعه في المستقبل + +46 +00:06:14,060 --> 00:06:23,100 +كالجحش الصغير فالذي يظهر فيه أن العارية إن كانت + +47 +00:06:23,100 --> 00:06:31,460 +مطلقة أو مؤقتة بزمن يمكن الانتفاع به فيه صحت وإن + +48 +00:06:31,460 --> 00:06:40,690 +لا فلا كلام في غاية النفس مثلًا لو قلنا الجحش الصغير + +49 +00:06:40,690 --> 00:06:52,190 +فالجحش هو ولد الحمار وهو في أول أيامه وهذا كالحمار + +50 +00:06:52,190 --> 00:07:03,400 +الزمن فإنه لا يقدر على حمل المتاع ولا على جره فما + +51 +00:07:03,400 --> 00:07:10,400 +حكموا استعارته يا ترى قالوا ينظروا فإن استعيرة + +52 +00:07:10,400 --> 00:07:13,860 + لأيام لأيام + +53 +00:07:15,270 --> 00:07:25,010 +يعني قليلة لا يقوى فيها على حمل المتاع وجره عندئذ + +54 +00:07:25,010 --> 00:07:33,050 +لا تصح إعارته ... لا تصح إعارته لكن مثلًا لو أعرناه + +55 +00:07:33,050 --> 00:07:38,530 +أو نعم لو أعرناه مدة مدة + +56 +00:07:40,420 --> 00:07:47,000 +يقوى فيها كستة أشهر إلى سنة مثلًا أو أكثر من ذلك + +57 +00:07:47,000 --> 00:07:56,470 +فإن الجحش يقوى بستة أشهر وإيه ويطيقوا بعد تمام + +58 +00:07:56,470 --> 00:08:05,430 +الستة أشهر أن يحمل على ظهره وأن يركب ظهره وأن يجر + +59 +00:08:05,430 --> 00:08:13,730 +المتاع الذي نريد فإذا كان الأمر كذلك فإننا يجوز لنا + +60 +00:08:13,730 --> 00:08:22,890 +أن نستعيره وأن نعيره هذه المدة لأنه يحصل فيها منه + +61 +00:08:22,890 --> 00:08:25,570 +منفعة ثم قال + +62 +00:08:31,580 --> 00:08:37,660 + فإن قيل يشترط في الإجارة أن يكون النفع موجود عند + +63 +00:08:37,660 --> 00:08:46,260 +العقد أجيب بأن تلك مقابلة بعوض وليس هذه كذلك + +64 +00:08:46,260 --> 00:08:55,920 +ان قيل بأن أحكام العارية تتساوى + +65 +00:08:55,920 --> 00:09:01,060 +في المعظم الغالب مع أحكام الإجارة مع أحكام الإجارة + +66 +00:09:03,750 --> 00:09:10,270 +والإيجارة لا تصح عقد الإيجارة لا يصح إلا إذا كانت + +67 +00:09:10,270 --> 00:09:19,290 +المنافع ... إلا إذا كانت المنافع يمكن استفاءها من + +68 +00:09:19,290 --> 00:09:27,750 +حين إبرام العقد يعني لا يصح عقد الإيجار إلا إذا إلا + +69 +00:09:27,750 --> 00:09:34,970 +إذا كانت المنافع من العين المؤجرة يصح استيفاؤها + +70 +00:09:34,970 --> 00:09:44,630 +عند العقد عند العقد فلو مثلًا أنت استأجرت بيتًا بعده + +71 +00:09:44,630 --> 00:09:53,270 +لم ايه لم يكتمل بنيانه أو لم يبن بعده هل تصح + +72 +00:09:53,270 --> 00:10:00,600 +الإجارة؟ هل أجبني؟ لا تصح الإيجار وذلك أن المنافع + +73 +00:10:00,600 --> 00:10:06,940 +غير مقدور على استفائها أو استفائ بعضها عند إبرام + +74 +00:10:06,940 --> 00:10:14,480 +العقد فقال العلماء بشأن العارية فلو قلنا بجواز + +75 +00:10:14,480 --> 00:10:20,680 +إعارة الجحش الصغير فالجحش الصغير حال إيه؟ إبرام + +76 +00:10:20,680 --> 00:10:28,710 +عقد العارية عامة نافعه غائبة منافعه غائبة لا نستطيع + +77 +00:10:28,710 --> 00:10:35,050 +أن ننتفع منه حال إبرام عقد العارية فإذا كان عقد + +78 +00:10:35,050 --> 00:10:41,810 +الإجارة باطلًا عند عدم وجود وتحقق منافع العين + +79 +00:10:41,810 --> 00:10:49,210 +المؤجرة فكذلك العين المعارة إذا لم تكن منافعها + +80 +00:10:49,210 --> 00:10:55,850 +مهيئة للاستفادة منها حال إبرام العقد فكذلك ايه؟ لا + +81 +00:10:55,850 --> 00:11:05,530 +تصح الإعارة، أجيب عليه بأن تلك مقابلة بعوض، + +82 +00:11:05,530 --> 00:11:14,330 +الإجارة مقابلة بعوض، إيش معنى هذا؟ يعني الإجارة ... + +83 +00:11:14,330 --> 00:11:23,110 +الإجارة هي يعني صورة ... صورة من صور البيع لكن + +84 +00:11:23,110 --> 00:11:28,570 +البيع يرد على الأعيان على الأشياء المحسوسة + +85 +00:11:28,570 --> 00:11:36,480 +والإجارة ترد على المنافع ... على المنافع أورد اعتراض + +86 +00:11:36,480 --> 00:11:41,080 +فان قيل يشترط في الإجارة أن يكون النفع موجودًا عند + +87 +00:11:41,080 --> 00:11:49,420 +العقد فإيه؟ فكذلك الإعارة كذلك الإعارة أجيب بأن ... + +88 +00:11:49,420 --> 00:11:58,820 +بأنه قياس مع الفارق بأن الإجارة اشترط حصوله وحضور + +89 +00:11:58,820 --> 00:12:06,710 +منافعها عند العقد لأنها من عقود المعاوضة، من عقود + +90 +00:12:06,710 --> 00:12:14,970 +المعاوضة، فإنها قاسيم البيع، والبيع عقد معاوضة، + +91 +00:12:14,970 --> 00:12:20,070 +أحد العاقدين يبذل المبيع، والآخر يبذل الثمن، + +92 +00:12:20,070 --> 00:12:26,960 +والإيجارة كذلك فإن أحد العاقدين يبذل أمن فعة العين + +93 +00:12:26,960 --> 00:12:33,920 +والآخر يبذل مالًا ولا كذلك الإعارة فالإعارة من عقود + +94 +00:12:33,920 --> 00:12:42,010 +التيسير والإرفاق فإن المعيرة يبذل العين وإيه؟ ويعني + +95 +00:12:42,010 --> 00:12:48,330 +أجره في ذلك على الله سبحانه وتعالى لا يقبل أو لا + +96 +00:12:48,330 --> 00:12:55,990 +يأخذ ع مقابلها عوضًا من ايه؟ من المستعير واضح؟ + +97 +00:12:55,990 --> 00:13:03,710 +وبالتالي لما كانت من عقود الإرفاق والتيسير ولا ... + +98 +00:13:03,710 --> 00:13:13,170 +ولاتكون من عقود المعاوضة فيجوز عندئذ تداول العين + +99 +00:13:13,170 --> 00:13:17,010 +المعارة + +100 +00:13:17,010 --> 00:13:25,950 +مدة خلال هذه المدة تحصل المنافع أو تحصل الفوائد + +101 +00:13:25,950 --> 00:13:32,010 +وإن لم تكن الفوائد حاضرة عند إبرام العقد قالوا + +102 +00:13:32,010 --> 00:13:40,050 +كالجحش الكجحش إذا استعير لمدة طويلة يكبر فيها ويقدر + +103 +00:13:40,050 --> 00:13:46,350 +فيها على حمل المتاع وجرعه فعند إذن يجوز استعارته + +104 +00:13:46,350 --> 00:13:54,310 +وإن كانت منافعه غائبة غير حاضرة بعد عند إبرام + +105 +00:13:54,310 --> 00:14:01,720 +العقل واضح الكلام؟ تمام ثم قالوا في الشيء المعار + +106 +00:14:01,720 --> 00:14:07,660 +ويشترط في الانتفاع أن يكون مباحًا ويشترط في + +107 +00:14:07,660 --> 00:14:14,120 +الانتفاع أن يكون مباحًا لأن ما ينتفع به انتفاعًا + +108 +00:14:14,120 --> 00:14:20,000 +محرمًا كآلات الملاهي فلا تصحوا إعارته + +109 +00:14:24,290 --> 00:14:34,210 +وأن تكون منفعة قوية ويشترط في الشيء المعار أن تكون + +110 +00:14:34,210 --> 00:14:41,290 +منفعته منفعة قوية فلا يُعار النقدان + +111 +00:14:43,400 --> 00:14:50,340 +فلا يُعار النقدان إذ منفعة التزيين بهما والضرب + +112 +00:14:50,340 --> 00:14:58,720 +على طبعهما منفعة ضعيفة قل ما تُقصد ومعظم منفعتها + +113 +00:14:58,720 --> 00:15:05,560 +أو منفعتهما في الإنفاق والإخراج أبيّن + +114 +00:15:05,560 --> 00:15:09,580 +هذا صلينا على النبي صلى الله عليه وسلم + +115 +00:15:13,860 --> 00:15:22,480 +من شروط العين المعارة أن تكون منفعتها ذات قيمة ذات + +116 +00:15:22,480 --> 00:15:29,060 +قيمة حتى يعني تشدر + +117 +00:15:29,060 --> 00:15:36,620 +إعارتها وحتى يعني تستحق + +118 +00:15:36,620 --> 00:15:42,850 +أن تُنقل من المعير إلى المستعير أما إذا كانت + +119 +00:15:42,850 --> 00:15:51,810 +منفعتها تافهة لا تكاد تُذكر ولا تكاد يُرغب بها عند + +120 +00:15:51,810 --> 00:16:01,930 +العقناء فهذا لا يصح إعارته وذكر مثلًا قال كإعارة + +121 +00:16:01,930 --> 00:16:07,870 +النقد من الذهب والفضة النقود من الذهب والفضة من + +122 +00:16:07,870 --> 00:16:18,720 +الذهب كدنانير ومن الفضة كدراهم قال هذه ... هذه لها + +123 +00:16:18,720 --> 00:16:27,460 +وظيفة ظاهرة لها وظيفة ظاهرة وهي ماذا؟ وهي التداول + +124 +00:16:27,460 --> 00:16:34,440 +بسبيل الإنفاق والإخراج إما شراء أو إجارة أو هبة + +125 +00:16:38,300 --> 00:16:45,300 +أو وصية أو نحو ذلك يعني ممكن الإنسان يهب الآخر + +126 +00:16:45,300 --> 00:16:51,480 +مثلًا عشرة دنانير يمكن أن يوصي له بعد موته بعشرة + +127 +00:16:51,480 --> 00:16:58,560 +دنانير أو أكثر أو أقل كذلك الدراهم هذا هو أكثر ... + +128 +00:16:58,560 --> 00:17:06,020 +أكثر ما يعني تُوظف ... تُوظف له الدنانير والدراهم + +129 +00:17:06,020 --> 00:17:15,440 +مصبوغ ولا لأ؟ قال فإذا جاء ... إذا جاء رجل يستعيرها + +130 +00:17:15,440 --> 00:17:22,400 +قال لزينة أو لضربها كأن تكون غير مضروبة فيستعيرها + +131 +00:17:22,400 --> 00:17:23,240 +ليضربها + +132 +00:17:25,460 --> 00:17:29,940 +قال فإن الانتفاع + +133 +00:17:29,940 --> 00:17:38,500 +بغرض الذينة يعني منفعة تكاد تكون حقيرة ليست ذات + +134 +00:17:38,500 --> 00:17:48,950 +بال واضح ولذلك يعني يُصرف النظر عنها ثم بعدها قال + +135 +00:17:48,950 --> 00:18:00,270 +استدرك وقال إلا إذا جاء شخص ورأى أنها يعني + +136 +00:18:00,270 --> 00:18:09,430 +يُستفاد منها للزينة مثلًا يُستفاد منها للزينة وهذه + +137 +00:18:09,430 --> 00:18:15,930 +المنفعة بالنسبة له يعني ذات قيمة يعني تهمه وتدخل + +138 +00:18:15,930 --> 00:18:28,550 +عليه السرورة حتى نتصورها لو أن مثلًا إحدى كنا أخلت + +139 +00:18:28,550 --> 00:18:37,490 +من ايه؟ من البنك أو من التاجر شواكل + +140 +00:18:39,200 --> 00:18:46,920 +يعني حديثة الصنع فما زالت جديدة لم يركبها ولم + +141 +00:18:46,920 --> 00:18:57,180 +يعلوها الغبار والقذر والوسخ ما زالت ذات بريق + +142 +00:18:57,180 --> 00:19:05,360 +ولمعان بيضاء ناصعة البياض كأنها الفضة + +143 +00:19:08,360 --> 00:19:15,640 +فقالت أخرى يا فلانة اعيليني هذه الشواكل اعيليني + +144 +00:19:15,640 --> 00:19:22,420 +هذه الشواكل فلي مثلا دشداشة + +145 +00:19:22,420 --> 00:19:24,660 +ثمينة + +146 +00:19:26,250 --> 00:19:35,630 +وغير محلّى بإيه بالخرز ولا إيه فأنا يعني بدأ لي أن + +147 +00:19:35,630 --> 00:19:42,750 +ألصق.. أن ألصق هذه الشواكل يعني على هيئة دائرة أو + +148 +00:19:42,750 --> 00:19:49,610 +على هيئة عقد أو ما شابه ذلك حتى إيه؟ حتى أفرح بها + +149 +00:19:49,610 --> 00:19:55,750 +في إيه؟ في زفاف أخي أو في زفاف نفسها وبعد ذلك + +150 +00:19:55,750 --> 00:20:03,630 +أردها إليك فبدى لهذه المستعيرة يعني وجهة منفعة من + +151 +00:20:03,630 --> 00:20:10,550 +إيه؟ من الشواكل الجديدة عند إذا ندفعها.. ندفعها + +152 +00:20:10,550 --> 00:20:16,710 +إليها ونقول خديها تصحّ الحالة هذه الإعارة وتصحّ + +153 +00:20:16,710 --> 00:20:23,830 +الحالة هذه الإعارة وردت على منفعة وردت على منفعة + +154 +00:20:23,830 --> 00:20:27,110 +وردت على منفعة وردت على منفعة وردت على منفعة وردت + +155 +00:20:27,110 --> 00:20:27,550 +على منفعة وردت على منفعة وردت على منفعة وردت على + +156 +00:20:27,550 --> 00:20:31,070 +منفعة وردت على منفعة وردت على منفعة وردت على منفعة + +157 +00:20:31,070 --> 00:20:35,130 +منفعة وردت على منفعة وردت على منفعة وردت على منفعة + +158 +00:20:35,130 --> 00:20:41,890 +وردت على منفعة وردت على منفعة وردت على من يمكن أن + +159 +00:20:41,890 --> 00:20:51,470 +تحصل عند إنسان عند شخص ما وجهه منفعة مثلاً العناق + +160 +00:20:51,470 --> 00:20:58,630 +الصغير ذكره النبي صلى الله عليه وسلم مثلاً للقلة + +161 +00:20:58,630 --> 00:21:08,880 + وعدم الاكتراث به عند العقلاء وذلك من حديث إيه من + +162 +00:21:08,880 --> 00:21:16,220 +حديث عمر لما إيه لما منع قوم الزكاة عزم أبو بكر + +163 +00:21:16,220 --> 00:21:22,880 +على قتالهم فجاء عمر يراجعه قال كيف تقاتلون ناس + +164 +00:21:22,880 --> 00:21:30,250 +يقولون لا إله إلا الله فقال رضي الله عنه والله أعني + +165 +00:21:30,250 --> 00:21:36,030 +أبو بكر أو أعني أبا بكر قال والله لأقاتلن من فرّق + +166 +00:21:36,030 --> 00:21:45,050 +بين الصلاة والزكاة والله لو منعوني عناقاً وهي + +167 +00:21:45,050 --> 00:21:52,290 +السخلة الصغيرة الصغيرة عناقًا أو قال عقالًا كانوا + +168 +00:21:52,290 --> 00:21:58,650 +يؤدونه إلى رسول الله صلى الله عليه وسلم لقاتلتهم + +169 +00:21:58,650 --> 00:22:06,090 +عليه إذا ذكره أبو بكر على سبيله فمثلاً لو أن + +170 +00:22:06,090 --> 00:22:10,610 +عناقًا ماتت أمه ماتت أمه + +171 +00:22:13,260 --> 00:22:24,760 +فلا يعني وابتلينا بوجوده فأخذ إيه؟ فأخذ يعني يعني + +172 +00:22:24,760 --> 00:22:35,260 +إيش.. إيش صوت الـ.. أه فـ.. فأخذ الـ.. القبل + +173 +00:22:35,260 --> 00:22:40,320 +رغا والإيه؟ رغاء القبل والإيه؟ والغنم + +174 +00:22:42,760 --> 00:22:50,060 +ثغاء.. ماعز اه طيب ثغاء ماعز فأخذ إيه؟ فأخذ يثغو + +175 +00:22:50,060 --> 00:22:58,400 +بصوت أزعج أهل البيت أزعج أهل البيت فإيه؟ فلم يجد + +176 +00:22:58,400 --> 00:23:08,000 +لم يجد مثلاً صاحبه بدا إلا أن يأتي له بما يؤنسه من + +177 +00:23:08,000 --> 00:23:15,650 +إيه من أبناء جنسه؟ فذهب إلى جاره فلم يجد إلا عنقا + +178 +00:23:15,650 --> 00:23:24,730 +مثله فجاء بالعناق وضمه إلى عنقه بسبيل الاستعارة لا + +179 +00:23:24,730 --> 00:23:33,770 +بسبيل الشراء عندئذ بدت للعناق منفعة أو فائدة + +180 +00:23:33,770 --> 00:23:41,430 +يستعار لأجلها هي حتى إيه حتى يعني يكبره وإيه وعند + +181 +00:23:41,430 --> 00:23:47,270 +إذن يستطيع الرجل أن يبيعه أو يستطيع أن يذبحه و + +182 +00:23:47,270 --> 00:23:54,610 +ينتفع من لحمه إذا لو كان هو في الأصل عند المعظم لا + +183 +00:23:54,610 --> 00:24:00,890 +يتداولوا لإيه لغرض اللحم وهو الغرض الشائع الظاهر + +184 +00:24:01,410 --> 00:24:09,430 +وبدا عند.. عند شخص أن له منفعة يستعار لأجلها فلا + +185 +00:24:09,430 --> 00:24:16,150 +مانع عند إذن.. لا مانع عند إذن من إيش؟ من أن.. + +186 +00:24:16,150 --> 00:24:19,510 +من أن يُعار وبعدها قال + +187 +00:24:35,340 --> 00:24:43,340 +وقوله رحمه الله ويكره كراهة تنزيه إعارة وإجارة عبد + +188 +00:24:43,340 --> 00:24:48,840 +مسلم لكافر ويكره + +189 +00:24:48,840 --> 00:24:58,640 +كراهة تنزيه إعارة وإجارة عبد مسلم لكافر لأن فيها + +190 +00:24:58,640 --> 00:25:07,400 +امتحانًا وقيل تحرّموا معنى + +191 +00:25:07,400 --> 00:25:17,660 +هذا معنى هذا أن المسلم لا يجوز له أن يعيره لا يجوز + +192 +00:25:17,660 --> 00:25:23,620 +له أن يعيره غلامه المسلم لا يجوز أن يعيره غلامه + +193 +00:25:23,620 --> 00:25:27,760 +المسلم لرجل + +194 +00:25:27,760 --> 00:25:37,170 +كافر لرجل كافر وكذلك لا يجوز له أن يؤجره قولنا ما + +195 +00:25:37,170 --> 00:25:49,190 +هو دليلكم؟ قالوا دليلنا أن في ذلك امتحانًا وإذلالًا + +196 +00:25:49,190 --> 00:25:57,940 +للعبد المسلم وهذا مناهض لقول ربنا تبارك وتعالى ولن + +197 +00:25:57,940 --> 00:26:05,580 +يجعل الله للكافرين على المؤمنين سبيلًا ولذلك قالوا + +198 +00:26:05,580 --> 00:26:13,500 +ماذا؟ قالوا يكرهوها وفي إيه؟ وفي قول يحرم فلا يجوز + +199 +00:26:13,500 --> 00:26:21,120 +.. لا يجوز أن نؤجر ولا أن نعير العبد المسلم لرجل + +200 +00:26:21,120 --> 00:26:27,500 +كافر وأقول إن القول بالكراهة.. بكراهة التنزيه يعني + +201 +00:26:27,500 --> 00:26:34,910 +الجواز مع خلاف الأولى والله تعالى أعلمه والأصح وذلك + +202 +00:26:34,910 --> 00:26:42,530 +أن الصحابة في عهد النبي صلى الله عليه وسلم كانوا + +203 +00:26:42,530 --> 00:26:50,210 +قد أجروا أنفسهم لبعض + +204 +00:26:50,210 --> 00:26:57,460 +أهل الكتاب ومن ذلك علي رضي الله عنه فقد أجر نفسه + +205 +00:26:57,460 --> 00:27:05,260 +لكتابي في نزع الدلاء في نزع الدلاء أظن كل دلو + +206 +00:27:05,260 --> 00:27:13,160 +بتمرة كل دلو بتمرة وإجارة الأشخاص أو إجارة منافع + +207 +00:27:13,160 --> 00:27:18,880 +الأشخاص هي نوع من أنواع الإجارة نوع من أنواع + +208 +00:27:18,880 --> 00:27:25,210 +الإجارة إذا يا بنات الطيبات إذا صحت الإجارة، إذا + +209 +00:27:25,210 --> 00:27:33,190 +صحت الإجارة فلا مانع من إيه؟ من صحة الإعارة شريطة + +210 +00:27:33,190 --> 00:27:41,750 +شريطة أن.. أن لا نسلّط الكافر على المسلم ليذله أو + +211 +00:27:41,750 --> 00:27:50,150 +يمتهنه وإنما يعني يسخره في الأشياء المباحة التي + +212 +00:27:50,150 --> 00:28:00,490 +يعني ليس فيها حقارة ولا وضاعة قال ويكره أن يستعير + +213 +00:28:00,490 --> 00:28:08,740 +ويستأجر أحد أبويه يكره للمرء ذكرًا أو أنثى أن يستعير + +214 +00:28:08,740 --> 00:28:19,080 +أو يستأجر أحد أبويه وإن على يعني وإن على أي جدّ + +215 +00:28:19,080 --> 00:28:28,100 +والجدّة للخدمة صيانة لهم عن الإذلال بعدها استدرك + +216 +00:28:28,100 --> 00:28:40,370 +فقال نعمان قصد باستعارته واستئجاره لذلك توقيره فلا + +217 +00:28:40,370 --> 00:28:48,870 +كراهة فيهما فلا كراهة فيهما بل هما مستحبان وأما + +218 +00:28:48,870 --> 00:28:59,170 +إعارة وإجارة الوالد نفسه لولده فليست مكروهتين وإن + +219 +00:28:59,170 --> 00:29:06,130 +كان فيهم إعانة على مكروه أحيانًا + +220 +00:29:06,130 --> 00:29:15,450 +.. أحيانًا بيكون للإبن يعني مصنع أو يعني شركة كبيرة + +221 +00:29:15,450 --> 00:29:25,100 +وفيها موظفون وعمال فيأتي الأب يأتي الأب فيقحم نفسه + +222 +00:29:25,100 --> 00:29:30,840 +في هذه المصلحة + +223 +00:29:30,840 --> 00:29:40,280 +أو في هذه الورشة أو في هذا المصنع فإذا + +224 +00:29:40,280 --> 00:29:44,460 +كان هذا + +225 +00:29:44,460 --> 00:29:54,900 +بإصرار منه فلا مانع وعند إذن يعني يتولى الولد ابنًا + +226 +00:29:54,900 --> 00:30:04,400 +أو بنتًا إكرام أبيه.. إكرام أبيه وإذا + +227 +00:30:04,400 --> 00:30:13,330 +.. وإذا وجد الإبن أباه يعمل عند الناس ويذل أو لا + +228 +00:30:13,330 --> 00:30:24,810 +يُعطى كامل حقه أو ما يكافئ جهده وخبرته وعرقه فبادر + +229 +00:30:24,810 --> 00:30:31,790 +هذا الإبن في إيه؟ في استعارة.. في استعارة أبيه أو + +230 +00:30:31,790 --> 00:30:38,590 +استئجار منافع أبيه في مصنعه لا بقصد.. + +231 +00:30:38,590 --> 00:30:44,730 +لا بقصد الإذلال والإهانة ولكن يعلم من طبيعة أبيه + +232 +00:30:44,730 --> 00:30:52,950 +أنه عملي ولا يحب أن يقعد أو ربما كان يأنف أن ينفق + +233 +00:30:52,950 --> 00:31:01,370 +عليه فيحب أن يعمل بيده لينفق على نفسه وزوجه فإذا + +234 +00:31:01,370 --> 00:31:07,410 +علم الإبن من إيه هذا من أبيه قال تعالى يا أبتي ثم + +235 +00:31:07,410 --> 00:31:17,400 +يحاولوا حريصا أن ينيطى يعني به من المهام ما ما + +236 +00:31:17,400 --> 00:31:23,780 +يريحه ولا ترهقه من أجل أن يبرر لنفسه أن يعطيه + +237 +00:31:23,780 --> 00:31:29,200 +المال أن يعطيه المال حتى يبقى الوالد قرير العين + +238 +00:31:29,200 --> 00:31:35,100 +ومطمئن الفؤاد بتصير أحيانًا هيك أليس كذلك؟ أحيانًا + +239 +00:31:35,100 --> 00:31:42,460 +يا بنات الإبن بيشتري قطعة أرض فالوالد يبادر مباشرة + +240 +00:31:42,460 --> 00:31:47,940 +بإيه بقلبها لأن الإبن غالبًا لا يكون متفرغًا فيبادر + +241 +00:31:47,940 --> 00:31:53,780 +الأب باستصلاح هذا.. هذه الأرض لإبنه بيبدأ يقلبها + +242 +00:31:53,780 --> 00:31:59,500 +ثم يبدرها و.. وإيه ويغرس فيها غراسة من الأشجار + +243 +00:31:59,500 --> 00:32:05,260 +المثمرة إلى غير ذلك فمن اللائق عند إذن.. من + +244 +00:32:05,260 --> 00:32:12,270 +اللائق عند إذن أن يكرمه أني وكريم ابنه أن يكرمه + +245 +00:32:12,270 --> 00:32:19,330 +ابنه ولو لم يكرمه وكان مثلاً الأب مضمونًا إلى نفقة + +246 +00:32:19,330 --> 00:32:24,730 +ابنه فهذا يكون بمنزلة الإعارة يعني الأب أعار نفسه + +247 +00:32:24,730 --> 00:32:31,310 +أعار نفسه لإيه لمصلحة إيه لمصلحة ابنه في استصلاح + +248 +00:32:31,310 --> 00:32:36,550 +أرضه وما شاء ذلك طبعًا أنا آثرت أن أذكر نماذج من + +249 +00:32:36,550 --> 00:32:42,930 +الواقع حتى لا يستهجن حتى لا يستهجن ونقول كيف أنه + +250 +00:32:42,930 --> 00:32:50,890 +الابن أو الولد يعني يستعير أباه أو يستأجر منافع + +251 +00:32:50,890 --> 00:32:59,750 +أبيه لأ يمكنه أن يحصل هذا مع الوقار ومع حفظ + +252 +00:32:59,750 --> 00:33:03,370 +المروءة على الأب + +253 +00:33:06,880 --> 00:33:14,000 +قال بعدها ولا تصحّ إعارة الصيد من المحرم فإن + +254 +00:33:14,000 --> 00:33:20,560 +العبادة يجب احترامها لحق الله تعالى وهو شامل لكل + +255 +00:33:20,560 --> 00:33:30,090 +مكلّف يعني مثلاً رجل صاد رجل حلال صاد يعني ليس محرماً + +256 +00:33:30,090 --> 00:33:36,950 +صاد صيدًا في الحرم صاد صيدًا في حدود الحرم فأراد أن + +257 +00:33:36,950 --> 00:33:44,370 +يبيع الصيد لمحرّم أراد أن يبيع الصيد لمحرّم فهل + +258 +00:33:44,370 --> 00:33:52,840 +يجوز هذا؟ لا يجوز، لا يجوز وذلك أن هذا الصيد هذا + +259 +00:33:52,840 --> 00:34:00,640 +الصيد لا يجوز أن يبقى في يد الصائد المالك ولا يجوز + +260 +00:34:00,640 --> 00:34:08,160 +أن يعني ينقل إلى إيه؟ إلى المحرم لماذا؟ لأنه صيد + +261 +00:34:08,160 --> 00:34:16,140 +من صيود الحرم وإيه؟ والله تعالى نهى عن صيدي.. عن + +262 +00:34:16,140 --> 00:34:23,070 +صيدي الـ.. إيه؟ الحرم وعن إيه؟ وعن الصيد ونحن حرم + +263 +00:34:23,070 --> 00:34:29,470 +واضح الكلام فالواجب في حق هذا الصيد أن يطلق صراحه + +264 +00:34:29,470 --> 00:34:40,190 +وبالتالي إذا علم المحرم أن هذا المصيد قد صيد في + +265 +00:34:40,190 --> 00:34:48,610 +حدود الحرام فلا يجوز أبدًا استئجاره ولا يجوز أبدًا + +266 +00:34:48,610 --> 00:34:56,790 +كذلك استعارته ثم + +267 +00:34:56,790 --> 00:35:04,430 +قال بعدها ولو قال أعرني ذابة فقال أدخل الدار فخذ + +268 +00:35:04,430 --> 00:35:10,670 +ما أردت صحة الإعارة فإنه لا يشترط تعيين المستعار + +269 +00:35:10,670 --> 00:35:17,440 +عند الإعارة وخالفت الإعارة بذلك الإجارة بأنها + +270 +00:35:17,440 --> 00:35:24,160 +معاوضة والغرر لا يحتمل فيها يعني مثلاً بالفعل عندنا + +271 +00:35:24,160 --> 00:35:29,540 +مثلاً عشر شقق في هذه العمارة السكنية أقول أعرتك شقة + +272 +00:35:29,540 --> 00:35:36,140 +من هذه الشقق بكذا دون أن نعينها لا يصح ليش لأن + +273 +00:35:36,140 --> 00:35:41,460 +الجهالة في العين المؤجرة تفسد العقد كالجهالة في + +274 +00:35:41,460 --> 00:35:48,380 +المبيع لأن الإجارة بيع ولا كذلك في إيش في العارية + +275 +00:35:48,380 --> 00:35:58,180 +ليش لأنها عقد إرفاق بالمجان فسواء قصدت منها أو هنها + +276 +00:35:58,180 --> 00:36:06,980 +وأقلها قيمة أو أوسطها وأعلاها يعني هذا ما أريده، + +277 +00:36:06,980 --> 00:36:11,620 +هذا ما أريده، أبتقبل به حياك الله، ما أبتقبل به + +278 +00:36:11,620 --> 00:36:17,980 +يعني فنحن يعني لن.. لن نجبرك وذلك أننا لا نأخذ + +279 +00:36:17,980 --> 00:36:23,220 +في مقابل شقتنا عوضًا، واضح الكلام؟ إيه نعم؟ + +280 +00:36:27,540 --> 00:36:33,540 +بعدها قال ويحرم إعارة السلاح والخين للحربي + +281 +00:36:33,540 --> 00:36:42,440 +والمصحف وما في معناه للكافر وإعارة الصيد للمحرم، + +282 +00:36:42,440 --> 00:36:49,780 +هذا كلام كثير نفيس لا يجوز أن نعيره سلاحا للحربي + +283 +00:36:49,780 --> 00:36:55,860 +الحربي من ينتمي إلى دار الحرب فلا يجوز أن نعيره + +284 +00:36:55,860 --> 00:37:02,220 +سلاحا ليش؟ لأنه حربي وسمي حربي بالنسبة لعلاقته + +285 +00:37:02,220 --> 00:37:10,220 +بالمسلمين بالنسبة لعلاقته بالمسلمين وعندئذ فإننا + +286 +00:37:10,220 --> 00:37:11,400 +إن أعرناه + +287 +00:37:14,180 --> 00:37:23,000 +نقويه.. نقويه و.. وهو مظنة.. مظنة أن يحاربنا و + +288 +00:37:23,000 --> 00:37:31,080 +أن يعادينا ولذلك لا يجوز أن نسهم في تقويته وهو + +289 +00:37:31,080 --> 00:37:40,290 +مضمون الشر منه مضمون الاعتداء منه واضح الكلام؟ ولا + +290 +00:37:40,290 --> 00:37:45,010 +كذلك نعيره الخيل، وعلى الخيل نقول المركبات + +291 +00:37:45,010 --> 00:37:50,270 +العسكرية اليوم أو غير العسكرية، فلا نؤجرها للحربي + +292 +00:37:50,270 --> 00:37:56,840 +حتى لا يتقوى بها علينا ولا كذلك يجوز أن نعير المصحف + +293 +00:37:56,840 --> 00:38:04,000 +أو كتب الحديث أو كتب الفقه للكافر، ليش؟ لأنه ربما + +294 +00:38:04,000 --> 00:38:12,460 +انتفع بها انتفاعا ليجادلنا به أو ليلقي علينا الشبه + +295 +00:38:12,460 --> 00:38:19,870 +به، فإيه؟ فيتساقط الذي في قلبه مرض أي نعم فإن + +296 +00:38:19,870 --> 00:38:27,030 +استعار المحرم الصيد فتلف في يده ضمن الجزاء لله + +297 +00:38:27,030 --> 00:38:34,550 +تعالى والقيمة لمالكه ولو استعار حلال من محرم فتلف + +298 +00:38:34,550 --> 00:38:41,010 +في يده لم يضمنه له المحرم هل يجوز له أن يصيد فلو + +299 +00:38:41,010 --> 00:38:47,140 +عاند فصاد ثم أعار الصيد لحلال فتلف الصيد في يد + +300 +00:38:47,140 --> 00:38:55,800 +الحلال هل يضمنه؟ لا يضمنه أبدا وذلك أن هذا الصيد + +301 +00:38:55,800 --> 00:39:02,560 +.. أو لأن يد الحلال مبنية على يد الأصيل هذه شغلة + +302 +00:39:02,560 --> 00:39:08,480 +يمكن تيجي في الامتحان لأنها دقيقة لأن يد.. يد + +303 +00:39:08,480 --> 00:39:15,950 +إيه؟ يد الحلال مبنية على يد الأصيل والآن يد الأصيلي + +304 +00:39:15,950 --> 00:39:24,290 +أنه يجب عليه أن يطلق صراحة هذا الصيد يطلق صراحة + +305 +00:39:24,290 --> 00:39:31,730 +هذا الصيد وعليه فإذا أعطاه أو إذا أعاره لحلالين + +306 +00:39:31,730 --> 00:39:39,010 +فالحكم لا يتغير ولا يتبدل هذا صيد حرم فلابد إيه + +307 +00:39:39,010 --> 00:39:43,810 +فلابد من إطلاق صراحه واضح الكلام + +308 +00:39:48,350 --> 00:39:53,630 +طيب الآن وصلنا عند حدود الركن الرابع إن شاء الله + +309 +00:39:53,630 --> 00:40:00,390 +تعالى نتحدث عنه في لقائنا القادم بإذن الله سبحانه + +310 +00:40:00,390 --> 00:40:00,990 +وتعالى diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/sLetphKWJ9k.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/sLetphKWJ9k.srt new file mode 100644 index 0000000000000000000000000000000000000000..e680f1d4ff456d0b5368fc302eb75177fff95926 --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/sLetphKWJ9k.srt @@ -0,0 +1,915 @@ +1 +00:00:21,080 --> 00:00:25,800 +إن الحمد لله نحمده و نستعينه و نستغفره و نعوذ + +2 +00:00:25,800 --> 00:00:31,300 +بالله من شرور أنفسنا وسيئات أعمالنا من يهده الله + +3 +00:00:31,300 --> 00:00:37,900 +فلا مضل له و من يضلل فلا هادي له و أشهد أن لا إله + +4 +00:00:37,900 --> 00:00:44,300 +إلا الله وحده لا شريك له و أشهد أن محمدا عبده و + +5 +00:00:44,300 --> 00:00:50,450 +رسوله بعد الحديث عن تعريف الوكالة ودليل + +6 +00:00:50,450 --> 00:00:57,390 +مشروعيتها نتحدث إن شاء الله تعالى عن أركانها اختلف + +7 +00:00:57,390 --> 00:01:06,590 +العلماء في أركان الوكالة الإجماع + +8 +00:01:06,590 --> 00:01:12,790 +يا بنتي الفاضلة أجمع العلماء على أن الوكالة + +9 +00:01:18,330 --> 00:01:27,490 +من العقود المأذون بها شرعا وقد ورد الإجماع على + +10 +00:01:27,490 --> 00:01:34,350 +الآيات التي ذكرنا في دليل مشروعيتها وعلى الأحاديث + +11 +00:01:34,350 --> 00:01:43,550 +أيضا أما المعقول فعنه يعني مندوحة وذلك لوجود + +12 +00:01:43,550 --> 00:01:50,080 +الأدلة من السمعة أما أركانها قلنا اختلف العلماء في + +13 +00:01:50,080 --> 00:01:57,360 +أركانها فذهب الجمهور المالكية والشافعية والحنابلة + +14 +00:01:57,360 --> 00:02:08,400 +إلى أن أركانها أربعة موكل ووكيل وموكل فيه وصيغة + +15 +00:02:08,400 --> 00:02:14,760 +وذهب الحنفية إلى أن للوكالة + +16 +00:02:14,760 --> 00:02:24,870 +ركنا واحدا وهو الصيغة التي تتألف من الإيجاب والقبول + +17 +00:02:24,870 --> 00:02:35,070 +والأولى ما صار إليه الجمهور وإليكن بيان ذلك على + +18 +00:02:35,070 --> 00:02:43,830 +التفصيل الركن الأول وهو الموكل الركن الأول هو + +19 +00:02:43,830 --> 00:02:52,500 +الموكل والموكل هو الأصيل الذي يملك الحق قال + +20 +00:02:52,500 --> 00:02:57,360 +الإمام النووي رحمه الله تعالى في كتابه منهاج + +21 +00:02:57,360 --> 00:03:06,240 +الطالبين شرط الموكل صحة مباشرته ما أوكل فيه بملك + +22 +00:03:06,240 --> 00:03:17,610 +أو ولاية شرط الموكل صحة مباشرته ما وكل فيه بملك أو + +23 +00:03:17,610 --> 00:03:24,290 +ولاية هو المعنى أن من شرط الموكل أن يكون أهلا + +24 +00:03:24,290 --> 00:03:35,270 +لمباشرة التصرف المأذون به شرعا سواء كان بملك + +25 +00:03:35,270 --> 00:03:45,350 +كتوكيله شخصا أن يتصرف في ماله بيعا أو شراء أو هبة + +26 +00:03:45,350 --> 00:03:58,010 +أو وصية أو نحوها فلمّا صح منه مباشرة ذلك بنفسه صح + +27 +00:03:58,010 --> 00:04:10,360 +أن يوكل فيه غيره قوله بملك وقد بيناه أو ولاية أو + +28 +00:04:10,360 --> 00:04:19,500 +كان بولاية كما لو وكل الأب أو الجد شخصا في مال + +29 +00:04:19,500 --> 00:04:31,300 +موليه سواء كان المولي صغيرا أو مجنونا أو رشيدا + +30 +00:04:33,780 --> 00:04:44,320 +وقد وكل غيره في قبض مهر ابنته ثم + +31 +00:04:44,320 --> 00:04:52,960 +قوله أي قول الإمام النووي رحمه الله فلا + +32 +00:04:52,960 --> 00:04:57,560 +يصح توكيل صبي ولا مجنون + +33 +00:04:59,920 --> 00:05:09,000 +معناه فلا يصح توكيل صبي سواء + +34 +00:05:09,000 --> 00:05:18,600 +كان مميزا أو دونه أي غير مميز بالأولى + +35 +00:05:18,600 --> 00:05:25,660 +ولا مجنون أي ولا يصح توكيل مجنون + +36 +00:05:29,110 --> 00:05:38,850 +ولا كذلك مغمّن عليه ولا نائم لأنهم ليسوا أهلا + +37 +00:05:38,850 --> 00:05:49,630 +لمباشرة التصرفات فلا يصح من هؤلاء + +38 +00:05:49,630 --> 00:05:51,970 +أن يوكلوا غيرهم + +39 +00:05:59,760 --> 00:06:09,860 +في التصرفات ثم + +40 +00:06:09,860 --> 00:06:19,180 +أيضا لا يصح توكيل فاسق في نكاح ابنته لو أن رجلا + +41 +00:06:19,180 --> 00:06:23,580 +فاسقا + +42 +00:06:23,580 --> 00:06:28,980 +وكل + +43 +00:06:30,810 --> 00:06:38,450 +شخصا في تزويج ابنته لا + +44 +00:06:38,450 --> 00:06:48,910 +تصحوا.. لا تصح وكالته لماذا يا بناتي الطيبات؟ + +45 +00:06:48,910 --> 00:06:58,730 +لأن الفاسق لمّا لم يصح أن يباشر تزويج ابنته بنفسه + +46 +00:06:58,730 --> 00:07:11,010 +لم يجز له أن يوكل غيره في تزويجها لما أسلفنا من أن + +47 +00:07:11,010 --> 00:07:18,570 +شرط صحة التوكيل أن تصح مباشرة + +48 +00:07:19,810 --> 00:07:29,690 +الفعل من الموكل فإذا صح منه مباشرة الفعل صح توكيله + +49 +00:07:29,690 --> 00:07:43,690 +فيه فإذا لم يصح لم يصح توكيله فيه إذا + +50 +00:07:43,690 --> 00:07:44,230 +قال + +51 +00:07:46,950 --> 00:07:55,970 +العلماء فلا تصح وكالة الفاسق في نكاح ابنته لأنه + +52 +00:07:55,970 --> 00:08:06,830 +لا يزوج ابنته بنفسه فابنت غيره أولى و لأن تصرف + +53 +00:08:06,830 --> 00:08:16,550 +الشخص لنفسه أقوى من تصرفه لغيره فإن تصرفه له بطريق + +54 +00:08:16,550 --> 00:08:22,810 +الأصالة ولغيره بطريق النيابة فإذا لم يقدر على + +55 +00:08:22,810 --> 00:08:33,010 +الأقوى لا يقدر على الأضعف بطريق الأولاد واحترز + +56 +00:08:33,010 --> 00:08:42,100 +الإمام النووي بالملك والولاية عن التوكيل أو عفوا + +57 +00:08:42,100 --> 00:08:53,820 +احترز بالملك والولاية عن الوكيل فإنه لا يصح للوكيل + +58 +00:08:53,820 --> 00:09:02,260 +أن يوكل شخصا في مال غيره لا يصح للوكيل أن يوكل + +59 +00:09:02,260 --> 00:09:10,900 +شخصا في مال غيره لكونه ليس بمالك ولا ولي + +60 +00:09:19,930 --> 00:09:26,510 +ثم قال النووي رحمه الله ولا المرأة والمحرم في + +61 +00:09:26,510 --> 00:09:40,870 +النكاح والمعنى لا يصح توكيل المرأة رجلا أجنبيا ولا + +62 +00:09:40,870 --> 00:09:52,190 +يصح توكيل المحرم رجلا حلالا في النكاح يعني أن يوكل + +63 +00:09:52,190 --> 00:10:02,490 +المحرم رجلا حلالا أن يزوجه أما + +64 +00:10:02,490 --> 00:10:11,310 +المرأة فإنها لا تزوج نفسها لقوله صلى الله عليه + +65 +00:10:11,310 --> 00:10:22,400 +وسلم لا تزوج المرأة المرأة ولا تزوج المرأة نفسها و + +66 +00:10:22,400 --> 00:10:30,980 +لقوله صلى الله عليه وسلم أي امرأة نكحت بغير إذن + +67 +00:10:30,980 --> 00:10:39,800 +وليها فنكاحها باطل فنكاحها باطل فنكاحها باطل + +68 +00:10:39,800 --> 00:10:49,850 +يستفاد من هذين الحديثين عدم صحة مباشرة المرأة تزويج + +69 +00:10:49,850 --> 00:10:59,430 +نفسها فإذا لم يصح منها ذلك فهل تصح أو هل يصح أن + +70 +00:10:59,430 --> 00:11:09,320 +توكل فيه غيرها وقد قلنا آنفا بأن الوكالة مبنية على + +71 +00:11:09,320 --> 00:11:17,760 +صحة المباشرة فلمّا لم تصح المباشرة من الأصيل لم + +72 +00:11:17,760 --> 00:11:25,600 +تصح الوكالة منه في هذا الشيء الذي منع من مباشرته + +73 +00:11:25,600 --> 00:11:34,040 +واضح الكلام أما الصورة الثانية فهي صورة المحرم فلا + +74 +00:11:34,040 --> 00:11:43,040 +يجوز للمحرم أن يوكل عفوا نعم لا يجوز للمحرم أن + +75 +00:11:43,040 --> 00:11:59,380 +يوكل رجلا حلالا ولا محرما بالأولى في تزويج الموكلة + +76 +00:11:59,380 --> 00:12:00,740 +وهو الأصيل + +77 +00:12:09,570 --> 00:12:21,090 +وذلك لأن المحرم نفسه لا يجوز أن يزوج نفسه فلم + +78 +00:12:21,090 --> 00:12:33,790 +يصح منه أن يوكل حال إحرامه أن يوكل غيره في الزواج + +79 +00:12:33,790 --> 00:12:38,830 +ودليل عدم جواز + +80 +00:12:42,780 --> 00:12:55,140 +نكاح المحرم وكذلك + +81 +00:12:55,140 --> 00:13:04,460 +دليل عدم جواز إنكاح ابنته وهو محرم حديث عثمان ابن + +82 +00:13:04,460 --> 00:13:07,660 +عثمان رضي الله عنه قال + +83 +00:13:10,490 --> 00:13:17,790 +قال رسول الله صلى الله عليه وسلم لا + +84 +00:13:17,790 --> 00:13:25,290 +ينكح المحرم ولا ينكح ولا يخطب فلمّا + +85 +00:13:25,290 --> 00:13:34,610 +منع من المباشرة منع من التوكيل في + +86 +00:13:34,610 --> 00:13:35,750 +ذلك + +87 +00:13:44,210 --> 00:13:50,530 +وقال النووي رحمه الله ويصح + +88 +00:13:50,530 --> 00:13:58,270 +توكيل الولي في حق الطفل ويصح + +89 +00:13:58,270 --> 00:14:05,070 +توكيل الولي في حق الطفل والمعنى + +90 +00:14:16,080 --> 00:14:30,860 +يصح توكيل الولي وهو الأب والجد الصحيح في + +91 +00:14:30,860 --> 00:14:38,560 +حق الطفل في + +92 +00:14:38,560 --> 00:14:40,840 +موضوع النكاح والمال + +93 +00:15:03,250 --> 00:15:11,350 +ويصح أيضا توكيل الوصي وهو وصي الأب أو وصي الجد + +94 +00:15:11,350 --> 00:15:30,950 +أب الأب وكذلك + +95 +00:15:30,950 --> 00:15:31,850 +القيم + +96 +00:15:34,650 --> 00:15:40,350 +في المال وحده يعني + +97 +00:15:40,350 --> 00:15:48,610 +إذا كان ثمّ تقييم على + +98 +00:15:48,610 --> 00:15:54,290 +الصبي الصغير فيما + +99 +00:15:54,290 --> 00:16:00,050 +يخص المال وحده يجوز لهذا + +100 +00:16:02,900 --> 00:16:10,540 +القيم أن يوكل غيره + +101 +00:16:10,540 --> 00:16:18,320 +فيما جاز له مباشرته، + +102 +00:16:18,320 --> 00:16:19,360 +وهو المال + +103 +00:16:35,420 --> 00:16:42,940 +ومثل الطفل المجنون والمعتوه والسفيه والمحجور عليه + +104 +00:16:42,940 --> 00:16:48,340 +ونحوهم فكما + +105 +00:16:48,340 --> 00:17:00,780 +صح توكيل الولي في الطفل يصح توكيله في حق السفيه + +106 +00:17:00,780 --> 00:17:03,140 +والمفلس + +107 +00:17:06,490 --> 00:17:15,130 +أو في حق المجنون عفوا والمعتوه والسفيه والمحجور + +108 +00:17:15,130 --> 00:17:29,270 +عليه ونحوهم ثم + +109 +00:17:29,270 --> 00:17:31,230 +أفادنا أهل العلم + +110 +00:17:35,060 --> 00:17:44,500 +صحة توكيل السفيه والمفلس والعدّ فيما يستقلون من + +111 +00:17:44,500 --> 00:17:50,940 +التصرفات والمعنى + +112 +00:17:50,940 --> 00:17:55,820 +أن + +113 +00:17:55,820 --> 00:18:03,560 +هؤلاء إذا + +114 +00:18:03,560 --> 00:18:04,120 +صح + +115 +00:18:07,420 --> 00:18:18,480 +منهم مباشرة شيء صح توكيلهم فيه فمثلا + +116 +00:18:18,480 --> 00:18:21,840 +يصح + +117 +00:18:21,840 --> 00:18:30,660 +من هؤلاء قبول الهبة يصح من هؤلاء قبول الهبة فيصح + +118 +00:18:30,660 --> 00:18:36,080 +توكيلهم في + +119 +00:18:36,080 --> 00:18:36,960 +قبولها + +120 +00:18:42,490 --> 00:18:56,350 +ولا يصح توكيلهم فيما لا يستقلون به إلا بعد إذن + +121 +00:18:56,350 --> 00:19:08,270 +الولي والغريم والسيد يعني إذا أذن الولي + +122 +00:19:10,810 --> 00:19:23,150 +أو الغريم وهو هنا بمعنى الدائن صاحب + +123 +00:19:23,150 --> 00:19:29,550 +المال والسيد + +124 +00:19:29,550 --> 00:19:34,190 +في حق العبد إذا أذن هؤلاء + +125 +00:19:42,250 --> 00:19:52,610 +لأصحابهم الذين ذكرنا بالتصرف في شيء ما صح + +126 +00:19:52,610 --> 00:19:55,870 +توكيلهم + +127 +00:19:55,870 --> 00:19:56,350 +فيه + +128 +00:20:11,370 --> 00:20:27,290 +ويصح توكيل + +129 +00:20:27,290 --> 00:20:34,870 +أصناف الزكاة في قبضها لهم والمعنى + +130 +00:20:34,870 --> 00:20:40,390 +يصح توكيل مصارف الزكاة + +131 +00:20:42,540 --> 00:20:56,540 +من الفقراء والمساكين وغيرهم في + +132 +00:20:56,540 --> 00:21:10,440 +قبضها لهم أي صح أن يوكلوا غيرهم في قبض الزكوات لهم + +133 +00:21:13,550 --> 00:21:23,450 +فلمّا صح منهم أن يباشروا ذلك صح منهم التوكيل فيه + +134 +00:21:23,450 --> 00:21:31,910 +ثم + +135 +00:21:31,910 --> 00:21:34,130 +قال النووي رحمه الله + +136 +00:21:38,290 --> 00:21:48,270 +ويستثنى توكيل الأعمى في البيع والشراء فيصح + +137 +00:21:48,270 --> 00:21:52,990 +ومعنى + +138 +00:21:52,990 --> 00:22:01,090 +هذا أن + +139 +00:22:01,090 --> 00:22:06,330 +الإمام النووي رحمه الله قد قدّم لنا + +140 +00:22:08,930 --> 00:22:16,630 +أصلا في مشروعية صحتها + +141 +00:22:16,630 --> 00:22:28,990 +الوكالة من الأصيل وهو ماذا أن يكون الأصيل ممن تصح + +142 +00:22:28,990 --> 00:22:36,850 +مباشرته للفعل أليس كذلك فأيّما فعل + +143 +00:22:40,160 --> 00:22:51,140 +يصح أو تصح مباشرته من الأصيل تصح + +144 +00:22:51,140 --> 00:22:58,100 +الوكالة فيه هذا هو الأصل ويمكن + +145 +00:22:58,100 --> 00:23:05,720 +أن نعبر عنه بالضابط العلماء + +146 +00:23:05,720 --> 00:23:07,000 +رحمهم الله + +147 +00:23:10,230 --> 00:23:16,610 +قد استثنوا صورا من + +148 +00:23:16,610 --> 00:23:37,130 +هذا الضابط فمثلا + +149 +00:23:37,130 --> 00:23:38,910 +الأعمى + +150 +00:23:46,220 --> 00:23:54,820 +لا يصح أن يباشر + +151 +00:23:54,820 --> 00:24:06,340 +بنفسه البيع والشراء لكنه + +152 +00:24:06,340 --> 00:24:12,820 +يصح أن يوكل غيره + +153 +00:24:15,480 --> 00:24:22,440 +فيهما في أن يبيع له المتاع أو يشتري له ما يشاء + +154 +00:24:22,440 --> 00:24:29,240 +وذلك للضرورة + +155 +00:24:29,240 --> 00:24:40,460 +أو للحاجة الملحة التي تداني الضرورة ومن + +156 +00:24:40,460 --> 00:24:43,120 +الصور المستثنات أيضا + +157 +00:24:50,400 --> 00:25:01,820 +المستحق لقطع طرف ممن سرق ماله أو + +158 +00:25:01,820 --> 00:25:11,500 +المستحق لحد + +159 +00:25:11,500 --> 00:25:14,940 +قذف ممن قذفه + +160 +00:25:23,250 --> 00:25:32,650 +فمعلوم أنه لا يصح لهذا المستحق أن يباشر إقامة الحد + +161 +00:25:32,650 --> 00:25:41,870 +بنفسه معلوم أنه لا يصح لهذا المستحق ومع ذلك فإنه + +162 +00:25:41,870 --> 00:25:45,550 +يصح أن + +163 +00:25:45,550 --> 00:25:55,280 +يوكل في استفاء الحد غيره انتقل بنا الإمام إلى الركن + +164 +00:25:55,280 --> 00:26:03,420 +الثاني وهو الوكيل والوكيل هو من قبل النيابة في + +165 +00:26:03,420 --> 00:26:13,060 +التصرف عن الأصيل الوكيل هو من قبل النيابة في + +166 +00:26:13,060 --> 00:26:20,840 +التصرف عن الأصيل قال الإمام النووي رحمه الله في + +167 +00:26:20,840 --> 00:26:22,060 +شرط الوكيل + +168 +00:26:24,680 --> 00:26:41,660 +وشرط الوكيل صحة مباشرته التصرف لنفسه لا + +169 +00:26:41,660 --> 00:26:45,880 +صبي ومجنون وكذا المرأة والمحلم + +170 +00:26:51,780 --> 00:26:58,220 +لكن الصحيح اعتماد قول صبي في الإذن في دخول دار + +171 +00:26:58,220 --> 00:27:06,280 +وإيصال هدية بيان + +172 +00:27:06,280 --> 00:27:14,240 +هذا ألمت على النحو التالي قوله وشرط الوكيل صحة + +173 +00:27:14,240 --> 00:27:16,200 +مباشرته التصرف + +174 +00:27:22,480 --> 00:27:28,200 +أن الوكيلة لا + +175 +00:27:28,200 --> 00:27:40,160 +يصح أن يكون نائبا عن الأصيل إلا في أمور يصح + +176 +00:27:40,160 --> 00:27:51,560 +منه مباشرتها يصح منه مباشرتها وهذا + +177 +00:27:51,560 --> 00:28:08,210 +يعني أنه إذا لم يجز للوكيل أن يباشر شيئًا ما فلا + +178 +00:28:08,210 --> 00:28:15,770 +يصح أن يكون وكيلا أو نائبا فيه عن الأصيل + +179 +00:28:25,930 --> 00:28:43,490 +لأنه إذا لم يجوز أن يتصرف في هذا الشيء لنفسه فلا + +180 +00:28:43,490 --> 00:28:48,250 +يجوز أن يتصرف فيه لغيره + +181 +00:28:54,780 --> 00:29:04,780 +لأن التصرف لنفسه أقوى من التصرف لغيره + +182 +00:29:04,780 --> 00:29:15,720 +وعليه + +183 +00:29:15,720 --> 00:29:17,620 +فلا يصح توكيله + +184 +00:29:26,980 --> 00:29:33,480 +مغمن عليه ولا + +185 +00:29:33,480 --> 00:29:39,420 +نائم + +186 +00:29:39,420 --> 00:29:46,700 +فضلا عن الصغير والمجنون يعني + +187 +00:29:46,700 --> 00:29:53,760 +مثلا رجل دخل + +188 +00:29:53,760 --> 00:30:06,350 +على شخص مغمن عليه فخاطبه حال إيه إغمائه يا + +189 +00:30:06,350 --> 00:30:16,570 +هذا وكلتك في فعل كذا وكذا فهل تصح وكالة + +190 +00:30:16,570 --> 00:30:25,740 +هذا المغمى عليه وذلك أنه لا يصح منه مباشرة الفعل + +191 +00:30:25,740 --> 00:30:32,440 +فلا يجوز أو لا يصح أن يكون وكيلا فيه وكذلك المجنون + +192 +00:30:32,440 --> 00:30:39,680 +وكذلك المعتوه وهذا واضح ومسلم به لكن + +193 +00:30:51,010 --> 00:31:03,270 +استثنى الصغير المميز في + +194 +00:31:03,270 --> 00:31:10,430 +الإذن بدخول + +195 +00:31:10,430 --> 00:31:19,530 +البيت مثلا أو الإذن بإيصال هدية ومعنى + +196 +00:31:19,530 --> 00:31:19,890 +هذا + +197 +00:31:23,320 --> 00:31:29,700 +أن يأتي الموكل وهو الأصيل فيقول + +198 +00:31:29,700 --> 00:31:42,180 +لصبي مميز يا + +199 +00:31:42,180 --> 00:31:57,350 +ابني اذهب بهذا الطبق من الفاكهة إلى بيت فلان أو إذا + +200 +00:31:57,350 --> 00:32:06,710 +جاء فلان فأعطه ... أعطه هذا الطبق من الفاكهة يصح + +201 +00:32:06,710 --> 00:32:17,100 +هذا أم لا؟ يصح بناء على ماذا؟ بناء على فعل السلف + +202 +00:32:17,100 --> 00:32:21,980 +الصالحين من الصحابة والتابعين فإن هم كانوا + +203 +00:32:21,980 --> 00:32:32,560 +يستخدمون صغارهم صبيانهم في هذا التصرف فاستفاد + +204 +00:32:32,560 --> 00:32:40,780 +العلماء من فعلهم وصنيعهم جواز توكيل الصغار في مثل + +205 +00:32:40,780 --> 00:32:44,840 +هذا كذلك + +206 +00:32:44,840 --> 00:32:54,140 +لو مثلا جاء جارٌ فطرق يعني علينا باب دارنا فخرج + +207 +00:32:54,140 --> 00:32:58,180 +له صغيّرنا الصغير ف + +208 +00:33:00,950 --> 00:33:09,470 +بادر الصغير يخبر أباه يا أبتي إن فلانا بالباب فهل + +209 +00:33:09,470 --> 00:33:16,550 +يصح للأصيل أن يقول لابنه أو لأخيه الصغير إذًا له + +210 +00:33:16,550 --> 00:33:24,870 +بالدخول بصح ولا لأ؟ إذا يصح أن نوكل الصغير في + +211 +00:33:24,870 --> 00:33:29,730 +إيه؟ في الإذن بالدخول في الإذن بالدخول + +212 +00:33:46,030 --> 00:33:53,690 +وأما قوله رحمه الله تعالى لاصبي ومجنون وكذا المرأة + +213 +00:33:53,690 --> 00:34:00,430 +والمحرم أما الصبي والمجنون فبات أمرهما واضحا وأما + +214 +00:34:00,430 --> 00:34:09,530 +المرأة والمحرم فهل يجوز هل يجوز لأحد لرجل أو امرأة + +215 +00:34:09,530 --> 00:34:20,560 +أن يوكل أحدهم امرأة في الزواج وذلك أنها لا يصح منها + +216 +00:34:20,560 --> 00:34:26,680 +مباشرة ذلك لنفسها فلا يجوز أن تباشره لغيرها لا + +217 +00:34:26,680 --> 00:34:35,340 +لذكر ولا لأنثى مثلها أليس كذلك؟ طيب فهل يجوز فهل + +218 +00:34:35,340 --> 00:34:43,460 +يجوز أن نوكل محرما في الزواج؟ وذلك أن المحرمة لا + +219 +00:34:43,460 --> 00:34:51,860 +يجوز له أن يباشر الزواج لنفسه فلا يجوز أن نستعمله + +220 +00:34:51,860 --> 00:35:01,540 +أن يباشره لغيره واضح؟ وهذا كلام ظاهر ومسلم به + +221 +00:35:15,430 --> 00:35:25,570 +طيب وقال رحمه الله والأصح صحة توكيل عبد في قبول + +222 +00:35:25,570 --> 00:35:35,590 +نكاح ومنعه في الإيجاب أما العبد فلا نريده وذلك + +223 +00:35:35,590 --> 00:35:44,950 +لبعد حاجتنا له في هذه الأزمان بعدها حدثنا عن الركن + +224 +00:35:44,950 --> 00:35:55,870 +الثالث وهو الموكل فيه الموكل فيه هو العمل المأذون + +225 +00:35:55,870 --> 00:36:06,130 +فيه شرعًا عبادة كان كتوزيع زكاة الغني لمن يستحقها + +226 +00:36:06,130 --> 00:36:13,700 +لكن أنا أخي أبا حمزة يعني يشيرون لنا انتهى الوقت + +227 +00:36:13,700 --> 00:36:19,380 +إذا نحن نرحل الحديث عن الركن الثالث إلى لقائنا + +228 +00:36:19,380 --> 00:36:25,800 +القادم إن شاء الله وفقنا الله وإن يكون لما يحب + +229 +00:36:25,800 --> 00:36:26,720 +ويرضاه diff --git a/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/xh2U4jRxJiw_raw.srt b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/xh2U4jRxJiw_raw.srt new file mode 100644 index 0000000000000000000000000000000000000000..5dfca65b5c759681c12a0834fded3bd256d30765 --- /dev/null +++ b/PL9fwy3NUQKwYxaJKJcEBWgTmD1vGon-gk/xh2U4jRxJiw_raw.srt @@ -0,0 +1,1208 @@ +1 +00:00:20,810 --> 00:00:25,590 +إن الحمد لله نحمده و نستعينه و نستغفره و نعوذ + +2 +00:00:25,590 --> 00:00:31,640 +بالله من شرور أنفسنا وسيئات أعمالنامن يهده الله + +3 +00:00:31,640 --> 00:00:37,980 +فلا مضل له ومن يضلل فلا هادي له وأشهد أن لا إله + +4 +00:00:37,980 --> 00:00:44,660 +إلا الله وحده لا شريك له وأشهد أن محمدا عبده + +5 +00:00:44,660 --> 00:00:51,200 +ورسوله وبعد الركن الرابع من أركان العالية الصيغة + +6 +00:00:51,200 --> 00:00:59,340 +وهي الإيجاب والقبول قال المصنفالإمام النووي رحمه + +7 +00:00:59,340 --> 00:01:07,100 +الله والأصحو اشتراط لفظي أو لفظ كأعرتك أو أعرني + +8 +00:01:07,100 --> 00:01:17,740 +ويكفي لفظ أحدهما مع فعل الآخر بيان هذا أما قوله + +9 +00:01:17,740 --> 00:01:28,770 +والاصحو أي في العارية اشتراط لفظ اشتراطلفظ ظاهر + +10 +00:01:28,770 --> 00:01:34,450 +الدلالة على المعنى المراد وهو + +11 +00:01:34,450 --> 00:01:45,150 +اللفظ الذي يقرر الإذن بالانتفاع لأن الانتفاع بمال + +12 +00:01:45,150 --> 00:01:57,690 +الغير يعتمد على إذنه مثل قول الأحد العاقدين أعرتك + +13 +00:01:57,690 --> 00:02:09,030 +هذا أو أعرتك منفعته وإن لم يضفه إلى العين كما في + +14 +00:02:09,030 --> 00:02:18,850 +نظيره من الإجارة إذا لو قال شخص يملك العين أو يملك + +15 +00:02:18,850 --> 00:02:32,450 +المنفعة قال لآخرهأعرتك هذا أو قال أعرتك منفعته ولم + +16 +00:02:32,450 --> 00:02:39,650 +يقول أعرتك متاعي + +17 +00:02:39,650 --> 00:02:50,110 +هذا أو أعرتك سيارتي هذه أو أعرتك داري هذهيعني وإن + +18 +00:02:50,110 --> 00:02:55,890 +لم يضف العين إلى نفسه قال أعرتك هذا أعرتك هذا ولم + +19 +00:02:55,890 --> 00:03:04,890 +يقول أعرتك داري هذه أعرتك سيارتي هذه أعرتك حقيبتي + +20 +00:03:04,890 --> 00:03:08,510 +هذه اللفظ + +21 +00:03:08,510 --> 00:03:18,170 +الأولكافن واللفظ الثاني يعني كافن بل هو أكمل و إيه + +22 +00:03:18,170 --> 00:03:25,790 +و أظهر في تقرير المعنى وقوله + +23 +00:03:25,790 --> 00:03:31,550 +رحمه الله أو تكون الصيغة بلفظ عرني عرني + +24 +00:03:32,980 --> 00:03:39,100 +إذا الكلام الأول من قبل المعير الذي يملك العين أو + +25 +00:03:39,100 --> 00:03:46,020 +يملك منفعتها واللفظ الثاني من قبل المستعير فهو + +26 +00:03:46,020 --> 00:03:53,120 +يخاطب من يملك العين أو من يملك منفعتها يقول له + +27 +00:03:53,120 --> 00:04:01,240 +أعرني متاعك هذا أعرني حقيبتك هذه أعرني سيارتك هذه + +28 +00:04:06,240 --> 00:04:16,980 +أو أن يقول المالك للعين أو المالك للمنفعة لمن يريد + +29 +00:04:16,980 --> 00:04:25,740 +أن يهب له المنفعة يقول خذ هذا لتنتفع به أو اركب + +30 +00:04:25,740 --> 00:04:35,410 +هذا او اركب هذا او يقولمن يرغب بالاستعارة اركبني + +31 +00:04:35,410 --> 00:04:44,410 +سيارتك هذه اركبني دابتك هذه لأن ذلك يدل على الرضا + +32 +00:04:44,410 --> 00:04:53,640 +القلبي فانيط الحكم به إذا من خلال هذا الكلاماتضح + +33 +00:04:53,640 --> 00:05:01,360 +لنا بأن اللفظة ينبغي أن يكون ظاهرة دلالة في تقريري + +34 +00:05:01,360 --> 00:05:04,800 +هبة الإذئت، هبة المنفعة أو + +35 +00:05:06,820 --> 00:05:16,240 +الاذن بها للغير واضح الكلام؟ وهذا يمكن أن يحصل من + +36 +00:05:16,240 --> 00:05:23,120 +المعير الذي يملك العين أو يملك منفعتها ويمكن أن + +37 +00:05:23,120 --> 00:05:31,450 +يحصل من الراغب بتلك المنفعة أماالمعير الذي يملك + +38 +00:05:31,450 --> 00:05:38,390 +العين أو يملك المنفع فيقول مثلا للآخر أعرتك داري + +39 +00:05:38,390 --> 00:05:46,810 +هذه أعرتك هذا المتاع أو + +40 +00:05:46,810 --> 00:05:56,010 +اركب هذه السيارة أو خذ هذه السيارةهذا كله إذا كان + +41 +00:05:56,010 --> 00:06:01,750 +من جهة من .. من جهة المعير الذي يملك العين أو يملك + +42 +00:06:01,750 --> 00:06:09,630 +المنفع ويمكن أن يحصل اللفظ من المستعير، الراغب + +43 +00:06:09,630 --> 00:06:18,320 +بالمنفعة فيقول المستعير أو الراغب بالإعارةيقول لمن + +44 +00:06:18,320 --> 00:06:24,040 +يملك العين أو يملك المنفع أعرني يا أخي دارك هذه + +45 +00:06:24,040 --> 00:06:33,760 +أعرني هذه السيارة أعرني هذه الدب أعرني حقيبتك هذه + +46 +00:06:33,760 --> 00:06:41,980 +كذلك يمكن أن يقول أركبني أركبني على سيارتك هذه + +47 +00:06:41,980 --> 00:06:50,870 +فهذا كله يعد من الألفاظالصريحة التي تؤدي .. تؤدي + +48 +00:06:50,870 --> 00:06:59,410 +الغرض وإذا تم .. تم تداولها والتلفظ بها بين + +49 +00:06:59,410 --> 00:07:09,420 +العاقدين فإن العقد يكون صحيحا ثم قال رحمه اللهو + +50 +00:07:09,420 --> 00:07:16,620 +يكفي لفظ أحدهما مع فعل الآخر يعني أفادنا فائدة + +51 +00:07:16,620 --> 00:07:24,380 +ثانية قال فيها ليس بالضرورة أن يكون اللفظ حاصلا من + +52 +00:07:24,380 --> 00:07:27,060 +العاقدين، من المعير والمستعير + +53 +00:07:29,550 --> 00:07:35,150 +ليس بالضرورة حتى يصح عقد العارية أن يكون اللفظ + +54 +00:07:35,150 --> 00:07:45,470 +حاصلا من المعير والمستعير بل لو حصل من أحدهما وحصل + +55 +00:07:45,470 --> 00:07:55,490 +الفعل من الآخر فهو كاف ومجزء وهذا كلام نفيس لأن + +56 +00:07:55,490 --> 00:07:57,470 +الشافعية يا بناتي + +57 +00:08:00,260 --> 00:08:13,740 +قد كان لهم في هذا الركن فقه متدرج فقه متدرج فبخصوص + +58 +00:08:13,740 --> 00:08:19,780 +عقد البيع و كذلك عقد الإيجار فمثلا عقد البيع عقد + +59 +00:08:19,780 --> 00:08:28,220 +البيع اشترط الشافعيةالأوائل من الشافعية أن لا + +60 +00:08:28,220 --> 00:08:38,620 +ينعقد إلا بصيغة صريحة وصيغة الصريحة عندهم هي التي + +61 +00:08:38,620 --> 00:08:47,580 +ورد ذكرها في أدلة الوحي من الكتاب أو السنة ولذلك + +62 +00:08:47,580 --> 00:08:56,380 +ينبغي أن تكونصيغة البيع مشتقة من ايه؟ من المصدر + +63 +00:08:56,380 --> 00:09:06,360 +البيع فلو قال شخص لآخر وهبتك هذا المتاعة بعشرة + +64 +00:09:06,360 --> 00:09:15,960 +شواكل فقال الآخر قبلت فإن هذا العقد عندهم باطللأنه + +65 +00:09:15,960 --> 00:09:25,560 +صيغة بصياغة غير ظاهرة وغير صريحة صيغة بصياغة الهبأ + +66 +00:09:25,560 --> 00:09:34,580 +لا بصياغة البيع رغم أنه أظهر قرينة يبين فيها أنه + +67 +00:09:34,580 --> 00:09:42,120 +يقصد البيع ولا يقصد الهبأوهي ذكره للثمن فإن الهبة + +68 +00:09:42,120 --> 00:09:53,090 +عقد إرفاق وتيسير يعني يبذل المرء الهبة مجانايرجو + +69 +00:09:53,090 --> 00:09:58,250 +ثوابها وأجرها عند الله تبارك وتعالى فلمّا قال + +70 +00:09:58,250 --> 00:10:04,170 +وهبتك متاعي هذا بعشرة شواكل وقال الآخر قبلت ذكره + +71 +00:10:04,170 --> 00:10:11,810 +الثمن يعني قرينة ظاهرة في أنه يقصدوا البيع ولا + +72 +00:10:11,810 --> 00:10:17,780 +يقصدوا الهبأومع ذلك الشافعية قالوا هذا عقد فاسد + +73 +00:10:17,780 --> 00:10:23,880 +فما دام إيه ما دام أنه يستطيع أن يتلفظ بالهباة فما + +74 +00:10:23,880 --> 00:10:30,540 +الذي يمنعه أن يتلفظ بالبيع فهذا لا يقبله لأنه أقل + +75 +00:10:30,540 --> 00:10:36,280 +ما يقال فيه بأنه متلاعب بأحكام الشرع وهازق بها + +76 +00:10:36,280 --> 00:10:42,610 +واضح الأمر كذلك لو قاللو قال شخص في عقد النكاح + +77 +00:10:42,610 --> 00:10:52,870 +مثلا بعتك ابنتي هذه على مهر قدره 3000 دينار أردني + +78 +00:10:52,870 --> 00:11:01,860 +فقال الآخر قبلتفهذا العقد عندهم باطل لأنه إيه؟ + +79 +00:11:01,860 --> 00:11:10,740 +لأنه صيغة بصياغة كلامية ليس فيها ذكره النكاح أو + +80 +00:11:10,740 --> 00:11:17,180 +الزواج أو الألفاظ التي تداولها الوحي في الكتاب + +81 +00:11:17,180 --> 00:11:22,660 +يتلفظ بالبيع فما الذي يمنعه من أن يتلفظ بالزواج أو + +82 +00:11:22,660 --> 00:11:29,850 +بالنكاح واضح الأمر؟ثم في بداية الأمر أصروا إصرارا + +83 +00:11:29,850 --> 00:11:36,190 +شديدا على أن العقود لابد لها من إيه من اللفظ ولذلك + +84 +00:11:36,190 --> 00:11:42,970 +كانوا يتنكرون لبيع المعطاه لبيع المعطاه كأن يجيء + +85 +00:11:42,970 --> 00:11:49,450 +مثلا الراجل الراغب بالشراء يقول كم ثمن سلعتك يا + +86 +00:11:49,450 --> 00:11:57,660 +فلان؟ فيقول مثلا ثمن سلعتي هذه عشرة شواكلفيكتفي + +87 +00:11:57,660 --> 00:12:04,760 +بهذه الفائدة فيخرج عشرة شواكل لأنه يرغب بيها يخرج + +88 +00:12:04,760 --> 00:12:11,460 +عشرة شواكل فيبذلها دون أن يتكلم ثم الرجل صاحب + +89 +00:12:11,460 --> 00:12:17,700 +السلعة يدفع إليه السلعة المشارة إليها دون أن يتلفظ + +90 +00:12:17,700 --> 00:12:25,320 +فهذا بيع المعاطاة عند الأوائل من الشافعية عقد فاسد + +91 +00:12:26,140 --> 00:12:35,100 +عقد فاسد ثم بعد ذلكبعد ذلك وجدوا أن الناس في + +92 +00:12:35,100 --> 00:12:42,420 +أسواقهم وفي إيه وفي يعني تعاملاتهم قد إيه يعني + +93 +00:12:42,420 --> 00:12:50,440 +استمرؤوا هذا العمل ودأبوا عليه ومضوا عليه فهذا + +94 +00:12:50,440 --> 00:12:57,520 +يعني أنهم إذا أصروا سيكونوا معظم بيع الناسومعظم + +95 +00:12:57,520 --> 00:13:04,060 +إجاراتهم فاسدة فهذا حملهم إلى شيء من التخفيف + +96 +00:13:04,060 --> 00:13:12,760 +فقالوا المعاطات تجوز في المحقرات ولا تجوز في إيه + +97 +00:13:12,760 --> 00:13:19,890 +في النفائس والإيه وإيه ذات القيمة العاليةثم بعد + +98 +00:13:19,890 --> 00:13:26,310 +ذلك وجدوا أنفسهم أنهم سيحكمون على سلوكية الناس في + +99 +00:13:26,310 --> 00:13:32,610 +البيع والإيجار بالخطأ والخطأ يورثهم مالا حراما + +100 +00:13:32,610 --> 00:13:38,590 +وعندئذ يشقموا إلى غير ذلك فتراجع المتأخرون من + +101 +00:13:38,590 --> 00:13:45,290 +الشافعية ليأذنوا ببيع المعاطاة ليأذنوا ببيع + +102 +00:13:45,290 --> 00:13:53,900 +المعاطاةإذا أعود إلى موضوعنا من العاريةالصيغة في + +103 +00:13:53,900 --> 00:13:59,820 +العارية كمالها أن يصدر اللفظ من كلا العاقدين أن + +104 +00:13:59,820 --> 00:14:05,760 +يصدر اللفظ وأن يكون لفظا صريحا من كلا العاقدين من + +105 +00:14:05,760 --> 00:14:12,280 +المعير ومن المستعير لكن الإمام رحمه الله تعالى + +106 +00:14:12,280 --> 00:14:18,300 +الماتن الإمام النووي قال فلو صدر اللفظ من أحدهما + +107 +00:14:21,040 --> 00:14:28,660 +وصدر البذل من الآخر فهذا + +108 +00:14:28,660 --> 00:14:37,700 +كافن بمعنى لو قال صاحب العين أو مالك منفعتها قال + +109 +00:14:37,700 --> 00:14:44,460 +لمن يريد أن يهبهم منافعة العين التي يملك قال يا + +110 +00:14:44,460 --> 00:14:55,210 +هذا أعرتك سيارتي هذهعرضتك سيارتي هذه أو خذ سيارتي + +111 +00:14:55,210 --> 00:15:02,850 +هذه أو اركب سيارتي هذه فالرجل لم يبدي من الكلام + +112 +00:15:02,850 --> 00:15:12,110 +شيئا وانما أخذ المفتاحثم يعني وضع يده على السيارة + +113 +00:15:12,110 --> 00:15:22,030 +أو ركبها فهذا عقد صحيح مجزئ رغم أن اللفظ كان من + +114 +00:15:22,030 --> 00:15:27,170 +أحدهما والفعل + +115 +00:15:27,170 --> 00:15:34,870 +كان من الآخر كذلك لو كان اللفظ من المستعيروالفعل + +116 +00:15:34,870 --> 00:15:41,130 +من المعير كان العقد ايضا صحيحا فلو قال المستعير + +117 +00:15:41,130 --> 00:15:48,110 +لمن يملك العين او يملك منفعتها اعرني سيارتك هذه + +118 +00:15:49,030 --> 00:15:55,290 +فإيه؟ فدفع له المفتاح وأخلى سبيل السيارة لإيه؟ + +119 +00:15:55,290 --> 00:16:04,130 +ليجد .. ليجد يعني أو ليأخذ المستعير يعني فرصته أو + +120 +00:16:04,130 --> 00:16:11,030 +ليأخذها منتفعا بيها فهذا عقد صحيح لو قال إيه؟ لو + +121 +00:16:11,030 --> 00:16:18,160 +قال اركبني سيارتك هذهأعطني سيارتك هذه لأنتفع يعني + +122 +00:16:18,160 --> 00:16:25,200 +بها مدة من الوقت فأعطاه مفتاحها ثم أخلى سبيله + +123 +00:16:25,200 --> 00:16:34,060 +إليها فهذا عقد صحيح يعني نعم أعود إلى عبارة الإمام + +124 +00:16:34,060 --> 00:16:39,800 +الشيربيني في الشرح بيقول ولا يشترط اللفظ من جاب + +125 +00:16:39,800 --> 00:16:48,020 +إنب المعير بخلافه في الوديعةكمان مرة قال الإمام + +126 +00:16:48,020 --> 00:16:54,760 +النووي في المتن و يكفي لفظ أحدهما مع فعل الآخر قال + +127 +00:16:54,760 --> 00:17:01,520 +كما في إباحة الطعامكما في إباحة الطعام نريد أن + +128 +00:17:01,520 --> 00:17:06,820 +نستذكر ما يكون .. ما يكون مننا عندما نقرأ الضيف و + +129 +00:17:06,820 --> 00:17:12,900 +نقدم له الضيافة من الطعام والشراب فإننا .. فإننا + +130 +00:17:12,900 --> 00:17:20,180 +نأتي بالطعام والشراب و نجعله بين يديه و نقول تفضل + +131 +00:17:20,180 --> 00:17:27,720 +يا أخي كُل من طعامنا فهولم .. لا يبدي غالبا شيئا + +132 +00:17:27,720 --> 00:17:31,320 +وإنما يتقدموا إلى الطعام ويبدأوا بالأكل والشرب + +133 +00:17:31,320 --> 00:17:37,960 +أليس كذلك؟ وهذا إيه؟ وهذا مستقيم .. هذا مستقيم وهو + +134 +00:17:37,960 --> 00:17:44,920 +إيه؟ وهو يعني إباحة .. إباحة الطعام من قبل يعني + +135 +00:17:44,920 --> 00:17:51,890 +المالك إلى هذا الضيف واضح الكلام؟بعدها قال و لا + +136 +00:17:51,890 --> 00:17:59,370 +يشترط اللفظ من جانب المعير يعني إذا صدر اللفظ من + +137 +00:17:59,370 --> 00:18:06,170 +جانب المعير و الفعل من جانب المستعير فهذا كافن كما + +138 +00:18:06,170 --> 00:18:10,550 +مثلنا آنفا لكن + +139 +00:18:10,550 --> 00:18:16,450 +المسألة التي يريد أن ينوها إليها و هي مسألة مهمة + +140 +00:18:17,620 --> 00:18:25,140 +يقول ليس شرطا أن يصدر اللفظ من المعير المعير من + +141 +00:18:25,140 --> 00:18:31,380 +هو؟ مالك العين أو مالك المنفع لا يشترط أن يصدر + +142 +00:18:31,380 --> 00:18:37,720 +اللفظ من المعير ليكون الفعل من المستعير، لا، لا + +143 +00:18:37,720 --> 00:18:44,660 +يشترط هذا فلو كان اللفظ من المستعير والفعل من + +144 +00:18:44,660 --> 00:18:52,780 +المعير لأجزاءقال هذا الكلام ليبين الفارقة بين + +145 +00:18:52,780 --> 00:18:59,400 +العارية وبين الوديعة ليبين الفارقة بين الوديعة + +146 +00:18:59,400 --> 00:19:08,140 +وبين أيه وبين العارية فإن الوديعة فإن الوديعةلابد + +147 +00:19:08,140 --> 00:19:15,180 +.. لابد حتى يصح عقدها من أن يصدر اللفظ من المودع + +148 +00:19:15,180 --> 00:19:22,720 +.. من المودع واضح الأمر؟ لأنه ما بيصير .. ما بيصير + +149 +00:19:22,720 --> 00:19:29,580 +المودع عنده ييجي يقول يعني اجعل متاعك هذا أمانة + +150 +00:19:29,580 --> 00:19:37,870 +عندىطبعا أمانة عندي غالبا أنه لا ينتفع غير مأذون + +151 +00:19:37,870 --> 00:19:43,490 +له بالانتفاع لا بإيه يعني لا أن ينتفع من العين + +152 +00:19:43,490 --> 00:19:50,050 +مستهلكا إياها ولا كذلك أن إيه أن يستفيد من فوائدها + +153 +00:19:50,050 --> 00:19:55,530 +ومنافعها هذه أمانة بده يحفظها عنده فقط طبعا احنا + +154 +00:19:56,100 --> 00:20:01,920 +يعني في ميدان تعاملنا ما لم يحصل أن أحدا مثلا + +155 +00:20:01,920 --> 00:20:08,360 +يأتينا فيقول اجعل هذه أمانة عندنا واضح الكلام؟ + +156 +00:20:08,360 --> 00:20:14,020 +ولذلك قالوا في الوديعة لابد أن يصدر اللفظه من + +157 +00:20:14,020 --> 00:20:19,760 +إيمنا المودع حتى تصحى الوديعة + +158 +00:20:21,500 --> 00:20:27,700 +لأنها مقبوظة لغرض المالك، لأنها مقبوظة لغرض المالك + +159 +00:20:27,700 --> 00:20:33,760 +الـA المودع، وغرضه لا يُعلم إلا بلفظ من جانبه، + +160 +00:20:33,760 --> 00:20:41,050 +والعارية بالعكسفإن الغرض يكون عند المستعير + +161 +00:20:41,050 --> 00:20:46,370 +المستعير هو الذي بحاجة إلى منافعها فاكتفي فيها + +162 +00:20:46,370 --> 00:20:53,550 +بلفظ المستعير ولا يكفي الفعل من الطرفين هذه فائدة + +163 +00:20:53,550 --> 00:21:01,200 +مهمة ينبغي يعني بعد أن حدثناأنه إذا أبرم العقد على + +164 +00:21:01,200 --> 00:21:05,800 +أن يكون اللفظ من أحدهما والفعل من الآخر كان عقدا + +165 +00:21:05,800 --> 00:21:13,340 +صحيحا راح يبين لنا فائدة ثالثة أنه لا يصلح أن يكون + +166 +00:21:13,340 --> 00:21:23,290 +العقد مبنيا على المعاطات الصرفةيعني أن لا يتلفظ أو + +167 +00:21:23,290 --> 00:21:28,130 +أن لا يكون لفظ لا من المعير ولا من المستعير إنما + +168 +00:21:28,130 --> 00:21:33,850 +يكون فعل من هذا وفعل من إيه من الآخر فهذا لا + +169 +00:21:33,850 --> 00:21:39,570 +يستقيم ولا يصح واضح الأمر؟ يعني أقل ما يقال في عقد + +170 +00:21:39,570 --> 00:21:46,010 +العالية أن يكون اللفظ من أحدهما والفعل من الآخرأما + +171 +00:21:46,010 --> 00:21:54,810 +أن .. أن يصرفى نظرا عن اللفظ وأن يتداولى العين + +172 +00:21:54,810 --> 00:22:02,250 +المعارة بالفعل هذا يبدل والآخر يقبض فهذا لا يصحه + +173 +00:22:02,250 --> 00:22:09,450 +ثم بعدها قال و لو أضاف شخصا + +174 +00:22:09,450 --> 00:22:20,190 +وفرشا له بساطا بينام فيهوقال قم ونام فيه فقام أو + +175 +00:22:20,190 --> 00:22:29,130 +فرش بساطا في بيت وقال لآخر أسكن فيه تمة العارية + +176 +00:22:29,130 --> 00:22:39,430 +بيان هذا لو نزل عندنا ضيف فبادرنا نحن إلى مفرش أو + +177 +00:22:39,430 --> 00:22:47,030 +بساطفبسطناه وقلنا اجلس يا أخي اجلس تفضل اعبل جلوسي + +178 +00:22:47,030 --> 00:22:53,390 +على هذا البساطة ألم يكن هذا إذا أردنا أن نسميه + +179 +00:22:53,390 --> 00:23:02,040 +أليس التسمية الحقيقية لهذا الفعل أنه عريافإني + +180 +00:23:02,040 --> 00:23:09,040 +أعرته .. أعرته هذا البساطة ليجلس .. ليجلس عليه مدة + +181 +00:23:09,040 --> 00:23:16,980 +.. مدة لبثه ومدة مكوثه .. مكوثه عندنا أليس كذلك؟ + +182 +00:23:16,980 --> 00:23:22,200 +فهذا إيه؟ طبعا أنا قلت .. قلت أو صدر مني اللفظ ثم + +183 +00:23:22,200 --> 00:23:28,840 +هو استجاب وجلس هو استجاب وجلس سؤالي لكن هل يمكن أن + +184 +00:23:28,840 --> 00:23:36,230 +يكون هذا بيعا؟هل يمكن أن يكون إجارة ولا كذلك أيه + +185 +00:23:36,230 --> 00:23:41,870 +ويستبعدوا جدا مادم تسلطه على هذا أن يكون غصبا إذا + +186 +00:23:41,870 --> 00:23:49,010 +الإسم الحقيقي لهذا هو ماذا هو العارية بسط له + +187 +00:23:49,010 --> 00:23:55,310 +الفراش فقلت اجلس يا أخي اجلس تفيّأ ضلال الراحة + +188 +00:23:55,310 --> 00:24:00,870 +عندنا وفي بيتنا المتواضع فامتثل و جلسفهذا عقد + +189 +00:24:00,870 --> 00:24:08,570 +عارية كذلك الصورة الثانية أو فرش بساطة في بيتوقال + +190 +00:24:08,570 --> 00:24:16,070 +لآخر أسكن فيه أسكن في البيت تمت العارية يعني فرشله + +191 +00:24:16,070 --> 00:24:22,890 +في بيته وقال أسكن في بيتنا فإيه فهذا أيضا عارية + +192 +00:24:22,890 --> 00:24:31,810 +ليش طيب احنا تركنا البيع وتركنا الإجارة وتركنا إيه + +193 +00:24:31,810 --> 00:24:35,910 +هبة الأعيان وحملناه على العارية + +194 +00:24:38,420 --> 00:24:44,640 +لأنه يا بنات الطيبات استبعدنا البيع لأنه لم يذكر + +195 +00:24:44,640 --> 00:24:52,280 +فيه عواض واستبعدنا الإجارة للأمر نفسه أليس كذلك؟ + +196 +00:24:54,160 --> 00:25:02,920 +استبعدنا أن يكون هبة عين لأن اللفظ يحمل على أهون + +197 +00:25:02,920 --> 00:25:09,260 +أو على أقل محامله، لا على أكثرها فإحنا ابتداءً لا + +198 +00:25:09,260 --> 00:25:14,620 +نحمله على ماذا؟ لا نحمله على تمليك العين أو على + +199 +00:25:14,620 --> 00:25:19,980 +هبة العين وإنما نحمله على هبة المنفع + +200 +00:25:22,750 --> 00:25:29,650 +ثم قال والقول الثاني الذي هو مقابل الأصح لا يشترط + +201 +00:25:29,650 --> 00:25:32,110 +اللفظ حتى لو رأاه حافيا + +202 +00:25:36,940 --> 00:25:44,060 +فأعطاه نعلًا أو عريًا فالبسه قميصًا أو فرش له + +203 +00:25:44,060 --> 00:25:51,840 +مصلًا أو وسادة أو نحو ذلك كان ذلك عرية يعني في + +204 +00:25:51,840 --> 00:25:57,720 +الأمثل الأخيرة اللي هو تتعلق بالبصاتفرش البساط و + +205 +00:25:57,720 --> 00:26:04,200 +قال نم عليه او اجلس عليه او فرش البيت و قال اسكن + +206 +00:26:04,200 --> 00:26:10,600 +الدار فكان هذا لفظ من المعير و فعل من المستعير + +207 +00:26:10,600 --> 00:26:16,480 +اللفظ او القول الثاني + +208 +00:26:16,480 --> 00:26:23,180 +في مقابل الأصح بيقول لا في مثل هذه الأمورفإن + +209 +00:26:23,180 --> 00:26:30,980 +المعاطات مجزئة فيه فلو أنه ايه فلو أنه يعني سكت عن + +210 +00:26:30,980 --> 00:26:38,280 +الكلام ثم قدم الفعل فبذل المتاع والرجل والرجل + +211 +00:26:38,280 --> 00:26:43,540 +الآخر قد أخذه أو الشخص الآخر كان قد أخذه ففي + +212 +00:26:43,540 --> 00:26:49,780 +الصحيح الذي هو مقابل الأصح هذا جائز فلو مثلا قال + +213 +00:26:50,720 --> 00:26:57,500 +رأاه حافيا فأعطاه نعلا .. أعطاه نعلا ولم يقول ايه + +214 +00:26:57,500 --> 00:27:03,740 +اركبه مثلا او ايه ال .. ال .. البسه لا رأاه حافيا + +215 +00:27:03,740 --> 00:27:12,220 +فأعطاه نعلا و أخذه الآخر قال فهذا عريا او قالأو + +216 +00:27:12,220 --> 00:27:18,680 +رأاه عاريا فأعطاه ثوبا فأخذه و لابسه فهذه أيضا + +217 +00:27:18,680 --> 00:27:26,340 +عارية أو فرشله مصلا يعني سجادة ليصلي عليها أو + +218 +00:27:26,340 --> 00:27:33,660 +أعطاه وسادة ليتكئ عليهاأو نحو ذلك كان ذلك عرية + +219 +00:27:33,660 --> 00:27:38,720 +بناء على أنه لا يشترط فيها اللفظ بخلاف ما لو دخل + +220 +00:27:38,720 --> 00:27:44,800 +فجلس على فراش مبسوط لأنه لم يقصد به انتفاع شخص + +221 +00:27:44,800 --> 00:27:50,520 +بعينه والعرية لابد فيها من تعيين المستعير + +222 +00:27:52,940 --> 00:27:58,400 +بعدها قال ويستثنى من اشتراط اللفظ ما إذا اشترى + +223 +00:27:58,400 --> 00:28:06,620 +شيئا وجعله في ظرف أي في إيناء أو وعاء وأهدى الشيء + +224 +00:28:06,620 --> 00:28:17,200 +لشخص فالظرف معارن في الأصحى صورة جديدة صلينا على + +225 +00:28:17,200 --> 00:28:23,420 +رسول الله عليه الصلاة والسلام الظرف هناربما سرح + +226 +00:28:23,420 --> 00:28:30,820 +الذهن إلى إيه؟ إلى المظاريف أو إلى الظروف الورقية + +227 +00:28:30,820 --> 00:28:40,320 +التي إيه؟ التي توضع بها الأشياء أو الظروف التي من + +228 +00:28:40,320 --> 00:28:46,830 +إيه؟ من ال nylonمن النيلون ليس المراد هذا لأن هذه + +229 +00:28:46,830 --> 00:28:55,170 +من التوافه وليست وليست يعني يعني + +230 +00:28:55,170 --> 00:29:04,580 +ذات قيمةيعني تحملوا الناس على الشح وعلى إيه وعلى + +231 +00:29:04,580 --> 00:29:10,660 +أن يأخذوا عليها عوضا، لا فهذا قد مضى .. مضى عرف + +232 +00:29:10,660 --> 00:29:17,720 +الناس في معاملاتهم أن .. أنهم يضعون الأشياء في مثل + +233 +00:29:17,720 --> 00:29:24,180 +هذه الظروف ال .. الحقيرة يعني ال .. ال .. ال .. + +234 +00:29:24,180 --> 00:29:30,210 +القليلة في ثمنهاالقليلة في ثمنها لكن المسألة هنا + +235 +00:29:30,210 --> 00:29:37,050 +المسألة هنا يراد من الظرف يعني الوعاء الوعاء الذي + +236 +00:29:37,050 --> 00:29:43,690 +أقله أن يكون من الفخار ويمكن أن يكون من المعدن من + +237 +00:29:43,690 --> 00:29:48,290 +أيه؟ من الألمنيوم أو مثلا من النحاس أو من الحديد + +238 +00:29:48,290 --> 00:29:54,430 +أو ما شبه ذلك واضح الأمر؟ يعني له قيمة فلو أنت يا + +239 +00:29:54,430 --> 00:30:04,470 +أختهالو أنت مثلا جعلتي في حلة أو في طنجرة طعام و + +240 +00:30:04,470 --> 00:30:15,430 +بعثتي به إلى جارتك أو إلى قريبة لك فهذا + +241 +00:30:15,430 --> 00:30:27,580 +طبعا و هي قبلته فهذا يعد عريةعفوا العرية لاتصلح أن + +242 +00:30:27,580 --> 00:30:33,600 +تكون في الطعام والشراب فمثالي ليس دقيقا لكن نريد + +243 +00:30:33,600 --> 00:30:39,940 +ايه أن نقول مثلا جعلتي ايه جعلتي كتابا في صندوق + +244 +00:30:41,160 --> 00:30:46,860 +جعلتي كتابا في صندوق او جعلتيه في حقيبتك جعلتيه في + +245 +00:30:46,860 --> 00:30:52,680 +حقيبتك فحتى لا يضله الصغير او كذا بعثتيه ايه الى + +246 +00:30:52,680 --> 00:30:57,300 +جارتك او الى قريبتك مثلا او الى أخت لك في اللاء + +247 +00:30:57,300 --> 00:31:06,300 +فقبلته هذا ايضا عقد عارية لكن برأيك ان هل العارية + +248 +00:31:06,300 --> 00:31:12,810 +تقع على الظرف والمظروفيعني على الكتاب وعلى الحقيبة + +249 +00:31:12,810 --> 00:31:18,850 +أم تقع على الكتاب وحده دون الحقيبة العلماء هنا + +250 +00:31:18,850 --> 00:31:25,690 +قصدوا من هذا المثال أن العارية تقع على مظروف يعني + +251 +00:31:25,690 --> 00:31:34,490 +على الكتاب وليس على الظرف عفوا أن الهيبة تكون على + +252 +00:31:34,490 --> 00:31:40,950 +الكتاب لكن العارية على الظرفعفوا، إذا يعني إيه + +253 +00:31:40,950 --> 00:31:52,230 +بتفهم من بذلتي لها الكتاب؟أن الكتاب هدية عيني لكن + +254 +00:31:52,230 --> 00:32:01,830 +الحقيبة هي العارية هي العارية التي تحفظ عليها ثم + +255 +00:32:01,830 --> 00:32:07,550 +بعد ذلك متى تهيأت لها فرصة أن تردها فعلت إذا مرة + +256 +00:32:07,550 --> 00:32:09,390 +أخرى بيقول + +257 +00:32:13,650 --> 00:32:17,010 +ويستثنى من اشتراط اللفظ ما إذا اشترا شيئا + +258 +00:32:20,320 --> 00:32:25,440 +و جعله في ظرف يعني في وعاء من الفخار أو من المعدن + +259 +00:32:25,440 --> 00:32:35,080 +أو في إناء و أهدأ الشيء لشخص فالظرف ماذا فالظرف + +260 +00:32:35,080 --> 00:32:41,740 +هذا معارن هو العارية في الأصح و لو كانت الهدية مما + +261 +00:32:41,740 --> 00:32:49,320 +يؤكل وجعلها في ظرففهذا إيه؟ فالإيه؟ فال .. ال .. + +262 +00:32:49,320 --> 00:32:56,740 +الطعام هبة و أما الظرف الطنجرة أو إيه؟ أو إناء + +263 +00:32:56,740 --> 00:33:02,780 +الفخار أو إناء المعدن يكون عارية وجبة إيه؟ وجبة + +264 +00:33:02,780 --> 00:33:11,650 +ردها بعد إيه؟بعد .. يعني حين ثم بعد ذلك قال و لا + +265 +00:33:11,650 --> 00:33:17,370 +خفاء في جواز إعارة الأخرسي المفهوم الإشارة + +266 +00:33:18,070 --> 00:33:24,610 +واستعارته بها وبكتابته أيضًا والظاهر جوازها + +267 +00:33:24,610 --> 00:33:31,210 +بالمكاتبة من الناطق كالبيع وأولى بالمراسلة كلام + +268 +00:33:31,210 --> 00:33:39,450 +نفيس بقول صاحبنا أن إشارة الأخرص تنزل منزلة أياء + +269 +00:33:39,450 --> 00:33:45,270 +الكلام فإذا كانت الإشارة مفهمة وأعارة أو استعارة + +270 +00:33:45,270 --> 00:33:52,720 +صح ذلك منهصح ذلك منهم و يصحوا و تصحوا الكتابة + +271 +00:33:52,720 --> 00:33:59,160 +والمراسلة من المتكلمتصحوا الكتابة، لكن هذا إذا كان + +272 +00:33:59,160 --> 00:34:03,140 +.. إيه؟ إذا كان .. يعني إذا كان المعير والمستعير + +273 +00:34:03,140 --> 00:34:09,400 +بعيدين عن بعضهما ويجوز تعليق الإعارة وتأخير القبول + +274 +00:34:09,400 --> 00:34:16,740 +وبيانه أنه لو رهنه أرضا وأذن له في غراسها بعد شهر + +275 +00:34:17,550 --> 00:34:23,550 +رهن له أرضا وقال بعد شهر من الآن يمكنك أن تغرسها + +276 +00:34:23,550 --> 00:34:30,770 +فالشهر الأول تكون أمانة وديعة وإيه وبعد انقضاء + +277 +00:34:30,770 --> 00:34:36,590 +الشهر تنقلب من الوديعة إلى إيش؟ طيب لو كان غرسها + +278 +00:34:37,530 --> 00:34:44,130 +فورا ايه؟ فورا وضع يده عليها خالفة لا تكون وديعة + +279 +00:34:44,130 --> 00:34:52,390 +ويكون المستعير الغارس قد تجرأ و تطاول فإيه؟ افضولي + +280 +00:34:52,390 --> 00:34:58,880 +ولذلكيعني نرجع إلى المعير فإذا قال .. إذا أمره + +281 +00:34:58,880 --> 00:35:04,960 +بالقلع وتسوية الأرض وجب عليه ذلك وإذا يعني .. يعني + +282 +00:35:04,960 --> 00:35:11,220 +أذن له استمر في .. في ذلكثم بعدها قال و تمام + +283 +00:35:11,220 --> 00:35:16,840 +العرية يكون بطلب المستعير و إجابة المعير ثم بإقباض + +284 +00:35:16,840 --> 00:35:22,840 +منه أو إذن بقبضه فتكونوا موافقة للهبة في أنها لا + +285 +00:35:22,840 --> 00:35:29,320 +تتم إلا بقبضومن الفرق بينهما + +286 +00:35:29,320 --> 00:35:36,300 +أن قبض المستعير لا يزول به ملك المعير فجاز أن يأذن + +287 +00:35:36,300 --> 00:35:42,890 +بالتصرف فيه والقبض في الهبة مزيل للملكأي لملك + +288 +00:35:42,890 --> 00:35:48,330 +الواهب فلم تتم إلا بإقباض الواهب هذا الفرق بين + +289 +00:35:48,330 --> 00:35:54,210 +العرية والهبة هذا سنبينه فيما بعد ان شاء الله + +290 +00:35:54,210 --> 00:36:00,630 +تعالى يا بنات الطيبات هذه آخر محاضرة وذلك أن السفر + +291 +00:36:00,630 --> 00:36:05,490 +إلى الحج ان شاء الله تعالى سيكون في صبيحة يوم + +292 +00:36:05,490 --> 00:36:13,270 +الأربعاءالله أمين و لذلك المادة يعني إلى .. إلى ما + +293 +00:36:13,270 --> 00:36:18,110 +وصلنا ستنزل إن شاء الله بالمناسبة أنا توسعته في + +294 +00:36:18,110 --> 00:36:24,230 +الشرح .. توسعته في الشرح فالمطالب .. المطالب فقط + +295 +00:36:24,230 --> 00:36:29,220 +ما تداولناه من الفوائد والمعلوماتالمطالب في + +296 +00:36:29,220 --> 00:36:35,760 +الامتحان ما تداولناه وبينناه من الفوائد والمعلومات + +297 +00:36:35,760 --> 00:36:41,000 +وفقكن الله تعالى لما يحب ويرضاه ونسأل الله تعالى + +298 +00:36:41,000 --> 00:36:47,660 +أن يجمعنا على خير بعد إيه؟ بعد رحلة الحجب ونلقاكن + +299 +00:36:47,660 --> 00:36:53,520 +و أنتوا ترفوننا بثوب السلامة والعافية اللهم آمين + +300 +00:36:56,200 --> 00:37:02,100 +فاستودعوا كنا الله دينكنا وأمانتكنا وخواتيم + +301 +00:37:02,100 --> 00:37:08,000 +أعمالكنا اللهم أمين والحمد لله رب العالمين وصلى + +302 +00:37:08,000 --> 00:37:11,120 +الله وسلم وبارك على محمد + diff --git a/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/4el01OxZFNE_postprocess.srt b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/4el01OxZFNE_postprocess.srt new file mode 100644 index 0000000000000000000000000000000000000000..6c759d4cd703e6ac16add8fd2cc4612c38bd290a --- /dev/null +++ b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/4el01OxZFNE_postprocess.srt @@ -0,0 +1,1224 @@ +1 +00:00:21,780 --> 00:00:23,800 +أعوذ بالله من الشيطان الرجيم بسم الله الرحمن + +2 +00:00:23,800 --> 00:00:31,140 +الرحيم فيما سبق كنا قد بدأنا في الحديث عن لا نافية + +3 +00:00:31,140 --> 00:00:35,100 +للجنس تحدثنا + +4 +00:00:35,100 --> 00:00:42,560 +عن سبب تسميتها بهذا الإسم وقلنا سبب تسميتها بلا + +5 +00:00:42,560 --> 00:00:49,540 +نافية للجنس لأنها تنفي الجنس استغراقا وتخصيصاوبعض + +6 +00:00:49,540 --> 00:00:59,520 +النحات يطلقون عليها لا التي للتبرئة لأنها تبرئ جنس + +7 +00:00:59,520 --> 00:01:04,780 +الإسم من الخبر فعندما أقول لا إنسان مخلد أي برأت + +8 +00:01:04,780 --> 00:01:12,100 +جنس الإنسان من التخليب من الخبر وهي تختلف عن لا + +9 +00:01:12,100 --> 00:01:18,530 +التي لنفي الوحدة لأنها تنفي الواحدولا تنفي الأثنين + +10 +00:01:18,530 --> 00:01:25,650 +أو الثلاثة وقد ذكر النحات كما قلنا شروطا لإعمال لا + +11 +00:01:25,650 --> 00:01:32,510 +النافي للجنس عمل إن ذكروا لها أربعة شروط من تذكر + +12 +00:01:32,510 --> 00:01:39,390 +الشرط الأول نعم الشرط الأول من شروط إعمالها عمل إن + +13 +00:01:39,390 --> 00:01:46,390 +أن يكون اسمها وخضرها نكرتين فإن كان أو جاء أحدهما + +14 +00:01:47,360 --> 00:02:00,160 +أو كلا هما معرفة فإنها تهمل الشرط الثاني نعم قال + +15 +00:02:00,160 --> 00:02:05,980 +لا يفصل بينها وبين اسمها بأي فاصل حتى لو كان الخبر + +16 +00:02:05,980 --> 00:02:13,200 +فلو فصل بينها وبين اسمها فإنها تهمل الشرط الثالث + +17 +00:02:16,450 --> 00:02:21,270 +هل لا يدخل عليها الجار اللي هو حرف الجار فإن دخل + +18 +00:02:21,270 --> 00:02:27,730 +عليها حرف الجار فإنها تهمل جئت لا زاد معي جئت بلا + +19 +00:02:27,730 --> 00:02:33,910 +زاد مهملة لأنه قد اتصل أو دخل عليها حرف الجار + +20 +00:02:33,910 --> 00:02:36,290 +الشرط الرابع نعم + +21 +00:02:42,290 --> 00:02:46,570 +أن تكون لنافي الجنس استغراقا وتخصيصا وليس لنافي + +22 +00:02:46,570 --> 00:02:52,070 +الوحدة لأنها لو كانت لنافي الوحدة فإنها أيضا تكون + +23 +00:02:52,070 --> 00:02:59,150 +مهملة لا رجل في البيت بل رجلان أو ثلاثة ثم تحدثنا + +24 +00:02:59,150 --> 00:03:07,900 +بعد ذلك عن أحوال اسم لنافي الجنس فكم حال نعمإذن هي + +25 +00:03:07,900 --> 00:03:14,200 +ثلاثة أحوال لاسم لا نافي للجنس إما أن يكون مضافا + +26 +00:03:14,200 --> 00:03:24,200 +لغلام رجل أو شبيه بالمضاف لطالع جبل أو مفرد لإنسان + +27 +00:03:24,200 --> 00:03:30,980 +لرجل لمرأة المفرد الذي لا يكون مضافا ولا شبيه + +28 +00:03:30,980 --> 00:03:38,190 +بالمضافويتبع تعدد حالات اسم لا نافية للجنس يتبع + +29 +00:03:38,190 --> 00:03:44,930 +ذلك الإعراب فقد قسمنا إعراب اسم لا نافية للجنس أو + +30 +00:03:44,930 --> 00:03:50,250 +الحكم الإعرابي لاسم لا نافية للجنس إلى قسمين ما هو + +31 +00:03:50,250 --> 00:03:55,790 +القسم الأول نعم البناء يعني يكون اسم لا نافية + +32 +00:03:55,790 --> 00:04:03,100 +للجنس مبنيا متىإذا كان مفردا، أي ليس مضافا ولا + +33 +00:04:03,100 --> 00:04:10,060 +شبيه بالمضاففالقاعدة تقول إذا كان اسم لا نافع + +34 +00:04:10,060 --> 00:04:15,960 +الجنس مفردا أي ليس مضافا ولا شبيه بالمضاف فإنه + +35 +00:04:15,960 --> 00:04:21,600 +يكون مبنيا أما علاماته طبعا هو يبنى على ما ينصب به + +36 +00:04:21,600 --> 00:04:28,440 +مفرده أما علامات البناء فثلاثة من تذكر الأولى؟ + +37 +00:04:28,440 --> 00:04:29,380 +الأولى نعم + +38 +00:04:33,520 --> 00:04:37,820 +العلامة الأولى من علامات البناء الفتح يبنى على + +39 +00:04:37,820 --> 00:04:42,960 +الفتح إن كان مفردا ومعنى مفرد هنا أي ليس مثنى ولا + +40 +00:04:42,960 --> 00:04:47,660 +جمع مذكر سالماحنا قلنا لا مضاف ولا شبيه بالمضاف + +41 +00:04:47,660 --> 00:04:52,680 +يكونوا مبنيا بشكل عام الآن الخاص فيها أنه يبنى على + +42 +00:04:52,680 --> 00:04:58,580 +الفتح متى إن كان مفردا أي ليس مضافا ولا شبيه + +43 +00:04:58,580 --> 00:05:03,480 +بالمضاف أو جامع تكسير كما قالت أخت كونة يعني أقول + +44 +00:05:03,480 --> 00:05:08,800 +لأ رجل كلمة رجل اسم لأ نافع الجنس مبني على الفتح + +45 +00:05:08,800 --> 00:05:14,860 +لماذا؟ لأنه مفردأي ليس مضافا ولا شبيه بالمضافة هو + +46 +00:05:14,860 --> 00:05:19,680 +مبني، وهو مبني على الفتح لأنه مفرد، أي ليس مثنى + +47 +00:05:19,680 --> 00:05:24,800 +ولا جامع مذكر سالم، لا رجالة، لا آباء، مبني على + +48 +00:05:24,800 --> 00:05:29,140 +الفتح لأنه جامع تكسير، الحركة الثانية من حركات + +49 +00:05:29,140 --> 00:05:34,860 +البناء نعم اللي هناكيُبنى على الياء إذا كان مثنى + +50 +00:05:34,860 --> 00:05:39,420 +أو جامع مذكر سالم الحالة الثالثة أو الحركة الثالثة + +51 +00:05:39,420 --> 00:05:44,000 +من حركات البناء يُبنى على غير الأخوات اللي جاوبوا + +52 +00:05:44,000 --> 00:05:48,960 +الأخوات الباقيات الصالحات يُبنى على الكسري إن كان + +53 +00:05:48,960 --> 00:05:54,940 +جامع مؤنث سالم وأجاز النحات بناءه على الفتحي لأنهم + +54 +00:05:54,940 --> 00:06:01,590 +قالوا إن أصل النصب الفتحة وليست الكسرةلا مسلمات + +55 +00:06:01,590 --> 00:06:08,350 +جائز ولا مسلمات جائز أما الحالة الثانية من حالات + +56 +00:06:08,350 --> 00:06:12,890 +الحكم الإعرابي لاسم لا نافي الجنس فهو الإعراب أي + +57 +00:06:12,890 --> 00:06:18,730 +النصب وذلك إذا كان مضافا أو شبيه بالمضاف قلنا لا + +58 +00:06:18,730 --> 00:06:25,010 +غلام رجل ما عرب غلامة اسم لا نافي الجنس منصوب + +59 +00:06:25,010 --> 00:06:31,660 +وعلامة نصبه الفتحة الظاهرة لماذا؟ لأنه مضافلا + +60 +00:06:31,660 --> 00:06:36,420 +طالعًا جبلًا ما إعراب طالعًا اسم لا نافية للجنس + +61 +00:06:36,420 --> 00:06:42,660 +منصوب وعلامة نصب الفتحة لأنه شبيه بالمضاف ثم + +62 +00:06:42,660 --> 00:06:46,500 +انتقلنا بعد ذلك للحديث عن العطف على اسم لا نافية + +63 +00:06:46,500 --> 00:06:53,710 +للجنس وقلت إن النحات قد قسموا العطف إلى قسمينعطف + +64 +00:06:53,710 --> 00:06:59,270 +مع تكرار لا وعطف بدون تكرارها وتحدثنا وسنركز + +65 +00:06:59,270 --> 00:07:04,670 +الحديث فقط في العطف مع تكرار لا الموجود في قول + +66 +00:07:04,670 --> 00:07:10,430 +الله عز وجل لا حول ولا قوة إلا بالله وقلنا الإسم + +67 +00:07:10,430 --> 00:07:16,050 +الأول يمكن أن يكون مبنيا على الفتح إن اعتبرنا أن + +68 +00:07:16,050 --> 00:07:21,440 +لا الأولى نافية للجنس في هذه الحالةيكون الإسم + +69 +00:07:21,440 --> 00:07:27,720 +الثاني إما مبنيا على الفتح أو منصوبا أو مرفوعا لا + +70 +00:07:27,720 --> 00:07:33,620 +حول ولا قوة لا الأولى نافية للجنس وحول اسمها مبني + +71 +00:07:33,620 --> 00:07:38,420 +على الفتح في محل نصب ولا الثانية لا قوة أيضا نافية + +72 +00:07:38,420 --> 00:07:44,670 +للجنس وقوة اسمها مبني على الفتح في محل نصبويجوز في + +73 +00:07:44,670 --> 00:07:49,070 +الإسم الثاني أيضًا النصب لا حول ولا قوة لا نسب + +74 +00:07:49,070 --> 00:07:55,550 +اليوم ولا خلة منصوب الإسم الثاني لماذا؟ لأنه معطوف + +75 +00:07:55,550 --> 00:07:59,790 +على محل الإسم الأول الإسم لا نافي للجنس الأول + +76 +00:07:59,790 --> 00:08:04,390 +ويجوز أيضًا في الإسم الثاني الرفع لا حول ولا قوة + +77 +00:08:05,800 --> 00:08:10,980 +بكم توجيه الرفع؟ بثلاثة اما انه معطوف على محل اسم + +78 +00:08:10,980 --> 00:08:16,120 +لا محل لو اسمها وهو الابتدائي الرفع او انه مبتدأ + +79 +00:08:16,120 --> 00:08:21,180 +او ان لا الثانية تعمل عمن ليس وفي هذه الحالة بتكون + +80 +00:08:21,180 --> 00:08:27,540 +قوة اسمها مرفوعة اما ان كان الاسم الاول منصوبا لا + +81 +00:08:27,540 --> 00:08:33,610 +غلام رجولفيجوز في الاسم الثاني البناء و لم راءته + +82 +00:08:33,610 --> 00:08:38,190 +باعتبار أن لا الثاني نافع للجنس و يجوز النصب و لم + +83 +00:08:38,190 --> 00:08:43,330 +راءة بالعطف على اسم لا نافع الجنس مباشرة لا غلام + +84 +00:08:43,330 --> 00:08:48,870 +رجل و لم راءة ما يعرف بمرأة اسم معطوف على غلام + +85 +00:08:48,870 --> 00:08:57,660 +منصوب و يجوز أيضا الرفعلا غلام رجل ولا امرأة بثلاث + +86 +00:08:57,660 --> 00:09:01,680 +توجيهات ايضا اما معطوف على محل لو اسمها وهو + +87 +00:09:01,680 --> 00:09:06,040 +الابتدائي الرفع او مبتدأ او اسم لا التي تعمل عما + +88 +00:09:06,040 --> 00:09:13,220 +ليس اما اذا كان الاسم الاول مرفوعا لا حول طبعا + +89 +00:09:13,220 --> 00:09:18,220 +الرفع في الاسم الاول بتخريجين اما انه مبتدأ يعني + +90 +00:09:18,220 --> 00:09:23,200 +كلمة حول مبتدأأو أن لا الأولى تعمل عما ليس وفي هذه + +91 +00:09:23,200 --> 00:09:27,600 +الحالة حول تكون اسم لا التي تعمل عما ليس مرفوع + +92 +00:09:27,600 --> 00:09:32,320 +وعلامة رفع الدم الظاهرة قال النحات إذا كان الاسم + +93 +00:09:32,320 --> 00:09:37,940 +الأول مرفوعا جاز في الاسم الثاني فقط البناء والرفع + +94 +00:09:37,940 --> 00:09:48,060 +ولا يجوز النصب لا حول ولا قوة في هذه الحالةبنعتبر + +95 +00:09:48,060 --> 00:09:52,880 +أن لا ثانية نافية للجنس وقوة اسمها مبني على الفتح + +96 +00:09:52,880 --> 00:09:58,500 +في محل نصب ويجوز أيضا في الاسم الثاني الرفع لا حول + +97 +00:09:58,500 --> 00:10:06,100 +ولا قوة لا بيع فيه ولا خلة الاسم الأول مرفوع + +98 +00:10:06,100 --> 00:10:11,060 +والاسم الثاني مرفوع الاسم الأول مرفوع إما لأنه + +99 +00:10:11,060 --> 00:10:18,710 +مبتدأ أولأن لا الأولى تعمل عما ليس وبيع اسمها + +100 +00:10:18,710 --> 00:10:26,310 +مرفوع والاسم الثاني مرفوع بثلاثة تخريجات إما لأنه + +101 +00:10:26,310 --> 00:10:34,050 +معطوف على بيع أو لأنه مبتدأ أو لأن لا الثانية تعمل + +102 +00:10:34,050 --> 00:10:39,690 +عما ليس وخلة اسم لا التي تعمل عما ليس مرفوع علامة + +103 +00:10:39,690 --> 00:10:44,490 +رفع الضم الظاهرةاعتقد إلى هنا وصلنا في المحاضرة + +104 +00:10:44,490 --> 00:10:51,270 +الأخيرة قبل أن ننهي الحديثة في الموضوعين الأخيرين + +105 +00:10:51,270 --> 00:10:56,410 +في لا نافية الجنس هل من سؤال عما سبق في أي سؤال + +106 +00:10:56,410 --> 00:11:05,430 +إذا نكمل الحديثة في حكم نعت اسم لا نافية الجنس حكم + +107 +00:11:05,430 --> 00:11:13,620 +النعت نحن نعرف أن النعت من التوابعومعنى توابع يعني + +108 +00:11:13,620 --> 00:11:18,700 +يتبع النعت منعوته في الإعراب وفي أشياء أخرى ليست + +109 +00:11:18,700 --> 00:11:23,440 +واردة اليوم لكننا نركز هنا على إيه؟ على الإعراب + +110 +00:11:23,440 --> 00:11:29,160 +فإن كان نعتا لإسم مجرور فيكون النعت مجرورا إذا كان + +111 +00:11:29,160 --> 00:11:33,520 +المنعوت مرفوعا فالنعت يكون مرفوعا وإن كان منصوبا + +112 +00:11:33,520 --> 00:11:38,840 +فالنعت يكون منصوبا لكن الحقيقة هنا حالة خاصة كما + +113 +00:11:38,840 --> 00:11:44,820 +أننا رأينا في العطف على خبرما قلنا عطف يقتضي + +114 +00:11:44,820 --> 00:11:49,360 +الإيجاب وعطف يقتضي استمرار النفي أيضا في نعت اسم + +115 +00:11:49,360 --> 00:11:55,860 +إن مثلا أيضا هنا الأمر بيختلف قال النحات إذا عطفت + +116 +00:11:55,860 --> 00:12:01,600 +اسما على اسم لا نافي للجنس وكان اسم لا نافي للجنس + +117 +00:12:01,600 --> 00:12:07,140 +مفردا يعني ليس مضافا ولا شبيه بالمضاف معنى ذلك أنه + +118 +00:12:07,140 --> 00:12:13,640 +مبني في محل نصبوكان النعت أيضًا مفردًا، يعني ليس + +119 +00:12:13,640 --> 00:12:17,760 +مضافًا ولا شبيهًا بالمضاف، ولم يفصل بينهما أي + +120 +00:12:17,760 --> 00:12:24,840 +فاصل، فإنه يجوز في النعت البناء ويجوز النصب ويجوز + +121 +00:12:24,840 --> 00:12:33,180 +الرفع المثال الموجود عندكم لرجل مسكين لرجل مسكين + +122 +00:12:33,180 --> 00:12:38,940 +طبعًا كما قلت يجوز البناء لرجل مسكينةويجوز النصب + +123 +00:12:38,940 --> 00:12:44,400 +لا رجل مسكينا ويجوز الرفع لا رجل مسكين لاحظوا + +124 +00:12:44,400 --> 00:12:49,620 +معايا في كلمة لا رجل مسكين + +125 +00:12:49,620 --> 00:12:57,900 +عندنا كلمة رجل هذا هو اسم لأنه في الجنس هو اسم + +126 +00:12:57,900 --> 00:13:04,580 +مفرد ليس مضافا ولا شبيه بالمضافوهو مفرد أيضًا، لا + +127 +00:13:04,580 --> 00:13:09,180 +هو مثنى ولا هو جامع مذكر سالم ولا جامع مؤنث سالم + +128 +00:13:09,180 --> 00:13:16,260 +أيضًا، فهو مبني على الفتح في محل نصب وانعته كلمة + +129 +00:13:16,260 --> 00:13:21,200 +مسكين أيضًا مفرد، لا مضاف ولا شبه بالمضافولم يفصل + +130 +00:13:21,200 --> 00:13:25,400 +بينهما اي فاصل كما قلت انه قالوا يجوز في هذه + +131 +00:13:25,400 --> 00:13:30,680 +الحالة في النعت البناء على الفتح او النصب مسكينا + +132 +00:13:30,680 --> 00:13:36,260 +او الرفع مسكين لماذا + +133 +00:13:36,260 --> 00:13:42,300 +يجوز البناء لرجل مسكينة تقول لرجل مسكينة بنيته على + +134 +00:13:42,300 --> 00:13:47,800 +الفتح قال لماذا قال لأننا نركبه مع اسم لا النافية + +135 +00:13:47,800 --> 00:13:53,680 +للجنس كاسم واحدولنا الحقيقة في النحو العربي ما .. + +136 +00:13:53,680 --> 00:13:59,280 +ما يثبت ذلك أو ما يؤكد ذلك فيما يسمى البناء على + +137 +00:13:59,280 --> 00:14:04,960 +فتح الجزئين إذا كنتوا ذاكرين أحد عشرة وأخواتها إلى + +138 +00:14:04,960 --> 00:14:09,560 +تسعة عشرة هذه الأعداد مُركّبة هذه أعداد بيسميها + +139 +00:14:09,560 --> 00:14:13,780 +النحاء أعداد إيه؟ من جزئيني ونبني الجزئين على + +140 +00:14:13,780 --> 00:14:19,250 +الفتح نقول أحد عشرة اسم مبني على فتح الجزئينيهذا + +141 +00:14:19,250 --> 00:14:23,590 +مُركّب فبنيناه على فتح الجزئين وهنا اعتبرنا أنهما + +142 +00:14:23,590 --> 00:14:30,270 +تركّب كاسم واحد فبنيناهما على الفتح إذا توجيه + +143 +00:14:30,270 --> 00:14:38,130 +البناء على الفتح أننا نُركّب النعت والمنعوت كاسم + +144 +00:14:38,130 --> 00:14:43,450 +واحد فنقول في الإعراب رجل اسم لأن فيه جنس مبني على + +145 +00:14:43,450 --> 00:14:49,350 +الفتح في محل نصب ومسكين نعتمبني على الفتح أيضًا في + +146 +00:14:49,350 --> 00:14:56,980 +محل نصب هذه حالة البناءأما النصب كان أقول لا رجل + +147 +00:14:56,980 --> 00:15:04,680 +مسكينا قال مراعاة لمحل اسم لا نافية للجنس لما + +148 +00:15:04,680 --> 00:15:11,320 +أعربنا رجل قلنا اسم لا نافية للجنس مبني على الفتح + +149 +00:15:11,320 --> 00:15:19,170 +في محله نصب ولذلك عندما أقول لا رجل مسكينانصبت + +150 +00:15:19,170 --> 00:15:24,530 +النعت مراعاة لمحل الاسم لمحل الاسم و هو ايه؟ و هو + +151 +00:15:24,530 --> 00:15:32,430 +النصب طيب لرجل مسكين الرفع قال النحت مراعاة لمحل + +152 +00:15:32,430 --> 00:15:39,490 +لو اسمها و هو الابتداء اي الرفع اذا اعود فاقول مرة + +153 +00:15:39,490 --> 00:15:46,270 +ثانية اذا نعت اسما او اذا نعت اسم لانه في الجنس + +154 +00:15:46,270 --> 00:15:51,540 +باسم اخروكان اسم لا نافية للجنس كان مفردا أي ليس + +155 +00:15:51,540 --> 00:15:57,360 +مضافا ولا شبيه بالمضاف وكان النعت مفردا أيضا ولم + +156 +00:15:57,360 --> 00:16:04,140 +يفصل بينهما أي فاصل يجوز في النعت البناء ويجوز + +157 +00:16:04,140 --> 00:16:13,840 +النصب ويجوز الرفع قلنا توجيه البناء لأننا نركبه مع + +158 +00:16:13,840 --> 00:16:21,600 +اسم لا نافية للجنس كاسم واحدأما النصب فمراعاة لمحل + +159 +00:16:21,600 --> 00:16:28,560 +اسم لا نافية للجنس، أما الرفع فمراعاة لمحل لا + +160 +00:16:28,560 --> 00:16:34,240 +واسمة، وهو الإبتداء أي الرفع، هل هذا واضح؟ أسأله + +161 +00:16:34,240 --> 00:16:36,700 +أنا، هل هذا واضح؟ نعم إن شاء الله + +162 +00:16:42,310 --> 00:16:49,210 +فإذا كان اسم لان نافي للجنس مضافا أو شبيها بالمضاف + +163 +00:16:49,210 --> 00:16:54,450 +يعني + +164 +00:16:54,450 --> 00:16:59,850 +معرب، مضافا أو شبيها بالمضاف أي أيه؟ يعني ليس + +165 +00:16:59,850 --> 00:17:04,470 +مفردا أي معربا، منصوبا قال النحات يجوز في النعتي + +166 +00:17:04,470 --> 00:17:09,490 +في هذه الحالة فقط النصب أو الرفعولا يجوز البناء + +167 +00:17:09,490 --> 00:17:13,170 +والأمر منطقي الأمر منطقي إذا كان الإسم الأول ليس + +168 +00:17:13,170 --> 00:17:17,690 +مبنيا إذا كان الإسم الأول فكيف نبني الإسم الثاني + +169 +00:17:17,690 --> 00:17:22,350 +نحن بنينا في هذه الحالة بنينا الإسم الثاني لأن + +170 +00:17:22,350 --> 00:17:26,810 +الإسم الأول جاء مبنيا فركبناهما كاسم واحد لكن إذا + +171 +00:17:26,810 --> 00:17:30,030 +كان الإسم الأول ليس مبنيا فكيف نبني الإسم الثاني + +172 +00:17:30,030 --> 00:17:34,610 +لا يجوز البناء فقط يجوز النصب أو الرفع مش هو الرفع + +173 +00:17:34,610 --> 00:17:43,620 +أو الرفعلو قلنا لطالب علم مجدا أو مجد فاشل المثال + +174 +00:17:43,620 --> 00:17:49,300 +الموجود أمامكم على السطورة لطالب علم هذا اسم لأن + +175 +00:17:49,300 --> 00:17:56,760 +فيه الجنس وهو كما ترون مضاف ونستفيد من كلمة مضاف + +176 +00:17:56,760 --> 00:18:01,440 +أنه معرف منصوب لو عربنا طالب نعرف طالب نقول أيه + +177 +00:18:02,770 --> 00:18:06,890 +منصوب اسم لنا في الجنس ماله و علامته نصب الفتحة + +178 +00:18:06,890 --> 00:18:13,290 +لماذا منصوب؟ لأنه مضاف لأنه ايه؟ لأ طالب علمي مجدا + +179 +00:18:13,290 --> 00:18:20,010 +لأ طالب علمي مجدا + +180 +00:18:20,010 --> 00:18:28,690 +فاشل مجد هذا هو النعتوهو نعت لاسم منصوب فما علمته + +181 +00:18:28,690 --> 00:18:32,910 +الإعرابية النصب هذا الأمر يعني المنطق النحو البسيط + +182 +00:18:32,910 --> 00:18:38,410 +المنطق النحو البسيط مدام أن نعت نعت لاسم منصوب + +183 +00:18:38,410 --> 00:18:42,250 +فلابد في ال .. في ال .. في النعت أن يكون منصوبا + +184 +00:18:42,250 --> 00:18:46,850 +لطالب علم مجدا على طول بعرف طالبة اسمها اسم لا + +185 +00:18:46,850 --> 00:18:51,530 +منصوب ومجدا نعت لطالب منصوب طب لو كان مرفوعا + +186 +00:18:51,530 --> 00:18:54,390 +لطالبة علم مجد + +187 +00:18:57,260 --> 00:19:02,220 +بالرفع يقالوا مراعاة لمحل لا واسمه جائز طبعا + +188 +00:19:02,220 --> 00:19:09,740 +مراعاة لمحل لا لكن لا يجوز ما الذي لا يجوز البناء + +189 +00:19:09,740 --> 00:19:14,340 +لا يجوز البناء يجوز النصب والنصب لأن الاسم أصلا + +190 +00:19:14,340 --> 00:19:22,020 +نصوب ويجوز الرفع مراعاة لمحل لا واسمه هل هذا واضح + +191 +00:19:22,020 --> 00:19:27,610 +أعود فأقول بسرعةفي حكم نعت اسم لا نافي الجنس، إذا + +192 +00:19:27,610 --> 00:19:33,290 +كان اسم لا نافي الجنس مفردا، والنعت مفرد أيضا، ولم + +193 +00:19:33,290 --> 00:19:38,110 +يفصل بينهما فاصل يجوز في النعت، البناء والنصب + +194 +00:19:38,110 --> 00:19:43,130 +والرفع، فإذا كان الاسم يعني اسم لا نافي الجنس + +195 +00:19:43,130 --> 00:19:49,370 +مضافا أو شبيه بالمضاف أي معربفإنه يجوز في النعت + +196 +00:19:49,370 --> 00:19:54,190 +فقط النصب والرفع ولا يجوز البناء وهو ولا يجوز + +197 +00:19:54,190 --> 00:19:59,070 +البناء هل هذا واضح أسأله مرة ثانية هل هذا واضح ان + +198 +00:19:59,070 --> 00:20:05,610 +شاء الله ننتقل بعد ذلك إلى الموضوع الأخير في لا + +199 +00:20:05,610 --> 00:20:11,510 +نافية الجنس وهو حذف خبرها حذف خبر لا نافية للجنس + +200 +00:20:13,530 --> 00:20:17,570 +الحقيقة يعني حذف خبر لا نفي الجنس لا يخرج عن كونه + +201 +00:20:17,570 --> 00:20:25,610 +جزء من المحذوفات التي أكد العرب على أنه لا يجوز أن + +202 +00:20:25,610 --> 00:20:31,370 +نحذف من اللغة العربية شيئا إلا إذا دل عليه دليل، + +203 +00:20:31,370 --> 00:20:37,390 +ماينفعش أمر منطقي جدا هذا الدليل القارينة سواء + +204 +00:20:37,390 --> 00:20:41,630 +كانت قارينة معنوية أو قارينة لفظية لابد من وجود + +205 +00:20:41,630 --> 00:20:49,750 +قارينةتدلنا على المحذوف، وإلا فإننا لا ننتبه إلى + +206 +00:20:49,750 --> 00:20:54,150 +وجود الحذف يعني تصورواواحد حذف شيء ومافيش فيه + +207 +00:20:54,150 --> 00:20:58,930 +قرينة، لا معنوية ولا لفظية تدل على المحذوف، هل + +208 +00:20:58,930 --> 00:21:03,270 +ينتبه من يأتي بعده إلى أنه في حذف؟ لا ينتبه، إذا + +209 +00:21:03,270 --> 00:21:09,730 +أمر منطقي أنك إذا حذفت شيئا من السياق أن يظل في + +210 +00:21:09,730 --> 00:21:16,560 +السياق قرينة تدل على المحذوف، لكي نستدل عليهفي كل + +211 +00:21:16,560 --> 00:21:21,440 +المحذوفات في كل باب الحذف وليس في موضوع خاص ولذلك + +212 +00:21:21,440 --> 00:21:26,980 +إنه هانقلوا يجوز إذا الحذف جائز ولا واجب جائز يجوز + +213 +00:21:26,980 --> 00:21:34,860 +أن يحذف خبر لا أننافع للجنس إن دل عليه دليل كأن + +214 +00:21:34,860 --> 00:21:40,220 +يكون جوابا عن السؤال كأن يكون إيه لو قلت أنا مثلا + +215 +00:21:40,220 --> 00:21:51,080 +في مثال على ذلك هلمن رجل قائم هذا السؤال الإجابة + +216 +00:21:51,080 --> 00:22:00,800 +تكون بطريقتين صحيحتين لا رجل ولا رجل قائم جائز + +217 +00:22:00,800 --> 00:22:07,800 +جائز يجوز لو كانت الإجابة على السؤال هل من رجل + +218 +00:22:07,800 --> 00:22:13,430 +قائم واحد او واحد اجابة قالت لا رجل نقولها صحطب + +219 +00:22:13,430 --> 00:22:16,970 +لماذا حذفت الخبرة؟ قالت لأن الخبرة موجودة في + +220 +00:22:16,970 --> 00:22:22,550 +السؤال، فلماذا التكرار؟ إذن الدليل موجود، وجود + +221 +00:22:22,550 --> 00:22:27,390 +الخبر في السؤال طب اللي جاءت بالخبر و قالت لا رجل + +222 +00:22:27,390 --> 00:22:32,450 +قائم، هتقول زيادة التوكيد، أنا بأكد إنه قائم، مش + +223 +00:22:32,450 --> 00:22:38,260 +جالس، ممكن يقول لو قلنا لا رجل، هذا منطقهاواحد يظن + +224 +00:22:38,260 --> 00:22:43,020 +إن لها رجل جالس و لا رجل موجود لكن أنا قلت لها رجل + +225 +00:22:43,020 --> 00:22:49,380 +قائم لكي أؤكد على الخبر إذا الإثنان الإجابتان + +226 +00:22:49,380 --> 00:22:55,320 +صحيتان وكل إجابة لها التعليل المناسب لها في الحفظ + +227 +00:22:55,320 --> 00:22:59,680 +لأن الخبر موجود في السياق فلا داعي للاتكرار في + +228 +00:22:59,680 --> 00:23:06,710 +الإثبات لزيادة توقيت الخبرو على فكرة هذه مثلة مثلة + +229 +00:23:06,710 --> 00:23:09,670 +الإجابة عن سؤال حتى في الفعل في الفعل الفاعل لو + +230 +00:23:09,670 --> 00:23:13,550 +واحد قال من جاء من جاء واحد تاني قال له زيد + +231 +00:23:13,550 --> 00:23:20,190 +الإجابة هو جاء زيد صحيح الإجابة تاني صحيحة زيد لأن + +232 +00:23:20,190 --> 00:23:24,670 +الفعل موجود في السؤال يعني جاء زيد واللي قال جاء + +233 +00:23:24,670 --> 00:23:27,370 +زيد قال أنا يعني بدأ أكد بدل ما أقول ذهب زيد وقول + +234 +00:23:27,370 --> 00:23:27,830 +جاء زيد + +235 +00:23:31,240 --> 00:23:35,960 +قال إنه حاته يكثره حذف الخبر لأنه في الجنس إن كان + +236 +00:23:35,960 --> 00:23:41,780 +معلوما يعني مشهور غير الدليل إن كان معلوما مشهورا + +237 +00:23:42,780 --> 00:23:47,120 +قال هو ناجح لا شك يعني لا شك في ذلك، يعني كلمة لا + +238 +00:23:47,120 --> 00:23:50,600 +شك معروف أن خبرها في ذلك، معلوم، معروف، بدل ما + +239 +00:23:50,600 --> 00:23:54,680 +أقول هو .. طبعا في ناس هيقول هو ناجح لا شك في ذلك، + +240 +00:23:54,680 --> 00:23:58,100 +ماشي مافيش إشكالين، لكن اللي قال هو ناجح لا شك + +241 +00:23:58,100 --> 00:24:01,720 +أيضا صحيح، لأنه معلوم أنه في ذلك، الخبر المحذوف + +242 +00:24:01,720 --> 00:24:06,770 +تقديره في ذلكقال تعالى قالوا لا ضايرة إن إلى ربنا + +243 +00:24:06,770 --> 00:24:10,170 +منقلبون قالوا لا ضايرة يعني لا ضايرة في ذلك أيضا + +244 +00:24:10,170 --> 00:24:16,850 +الخبر أيضا معلوم إذا حذفوا خبر لا نافع الجنس هنا + +245 +00:24:16,850 --> 00:24:21,250 +للعلم به إذا موضع الشاهد في قوله عز وجل قالوا لا + +246 +00:24:21,250 --> 00:24:26,650 +ضايرة إن إلى ربنا منقلبون موضع الشاهد لا ضايرة حيث + +247 +00:24:26,650 --> 00:24:34,060 +حذف خبر لا نافع للجنسلأنه معلوم وتقديره في ذلك + +248 +00:24:34,060 --> 00:24:43,000 +حُذِف خبر لا أننافع للجنس لأنه معلوم وتقديره في + +249 +00:24:43,000 --> 00:24:52,680 +ذلك ونفس + +250 +00:24:52,680 --> 00:24:56,540 +الكلام يتكرر في قوله تعالى و لو ترى إذ فزعوا فلا + +251 +00:24:56,540 --> 00:25:02,740 +فوت نفس الكلام فلا فوت في ذلك أيضاموضع الشاهد فلا + +252 +00:25:02,740 --> 00:25:09,340 +فوته حيث حذف خبر لا نافع للجنس لأنه معلوم و تقديره + +253 +00:25:09,340 --> 00:25:13,640 +في ذلك، قولي يا بنتي موضع الشاهد فلا فوته حيث حذف + +254 +00:25:13,640 --> 00:25:17,300 +.. حيث حذف خبر لا نافع للجنس لأنه معلوم و تقديره + +255 +00:25:17,300 --> 00:25:22,580 +في ذلك واضح هذا الكلام، إذا يجوز أن نحذف الخبر إن + +256 +00:25:22,580 --> 00:25:29,440 +دل عليه دليل ويكثر هذا الحذف متى إن كان معلوما + +257 +00:25:30,530 --> 00:25:36,750 +طلعنا شيء بسيط من أوجه حادث الخبر في كلمة التوحيد + +258 +00:25:36,750 --> 00:25:41,070 +لا إله إلا الله واجهان أيضا من الإعراب إما أن نقول + +259 +00:25:41,070 --> 00:25:47,450 +حرف استثناء أو حرف استثناء ملغي خلونا في الملغي + +260 +00:25:47,450 --> 00:25:52,730 +أولا قول حرف استثناء ملغي مبني على السكولة ما + +261 +00:25:52,730 --> 00:25:57,630 +حللهم الإعراب وفي هذه الحالة لا إله إلا اللهبلفظ + +262 +00:25:57,630 --> 00:26:06,350 +الجلالة برفع لفظ الجلالة لا إله إلا الله ما أعرف + +263 +00:26:06,350 --> 00:26:11,510 +لفظ الجلالة في هذه الحالة قالوا بدل إما من محلة + +264 +00:26:11,510 --> 00:26:16,710 +واسمة وهو الإبتداء أي الرفع أو من الضمير المستتر + +265 +00:26:16,710 --> 00:26:24,380 +في الخبر المحذوف نحن نقول لا إله موجود هولا إله + +266 +00:26:24,380 --> 00:26:30,020 +إيه موجود إيه يعني فيه ضمير مستتر في الخبر المحذوف + +267 +00:26:30,020 --> 00:26:34,600 +اللي هو موجود فبيكون لفظ الجلالة بدل من مين؟ من + +268 +00:26:34,600 --> 00:26:38,620 +هذا الضمير المستتر في الخبر المحذوف وفي الحالتين + +269 +00:26:38,620 --> 00:26:44,220 +يكون الحكم الإعراب الرفع لا إله إيه موجود إلا الله + +270 +00:26:44,220 --> 00:26:49,940 +الإعراب الثاني لإلا أن تكون حرف استثناء تكون إيه؟ + +271 +00:26:49,940 --> 00:26:55,600 +حرف استثناءنقول في هذه الحالة بيكون لا إله إلا + +272 +00:26:55,600 --> 00:27:03,080 +الله بنصب لفظ الجلالة على أنه مستفنى لكن .. لكن + +273 +00:27:03,080 --> 00:27:08,440 +هذا يتنافى مع المعنى و مع الاعتقاد الذي نعتقد به + +274 +00:27:08,440 --> 00:27:15,660 +كيف؟ لحظوا معايا لو قلت لا إله موجود أنا أنفي وجود + +275 +00:27:15,660 --> 00:27:22,120 +أي إله وأستفني الله من عدم الوجود أيه المعنى؟يعني + +276 +00:27:22,120 --> 00:27:26,780 +نقول لا إله إلا الله، هذه أمرها بسيط، يعني مافيش + +277 +00:27:26,780 --> 00:27:31,300 +فيها استثناء، لأن احنا قلنا استثناء ملغي في حالة + +278 +00:27:31,300 --> 00:27:37,080 +الرفع، ملغي، لكن في حالة إن الاستثناء يعامل، هنقول + +279 +00:27:37,080 --> 00:27:42,800 +اللهة، بيصير إلا بمعنى أستثنى، ولفظ الجلالة + +280 +00:27:42,800 --> 00:27:50,040 +مستثنى، ولا يجوز استثنائهلا يجوز استثناء الله عز + +281 +00:27:50,040 --> 00:27:55,720 +وجل في أي مقام من المقامات ولذلك إنه هقالوا هذا + +282 +00:27:55,720 --> 00:28:02,720 +الوجه يجوز لفظا لغة لكنه لا يجوز في المعنى جائز إن + +283 +00:28:02,720 --> 00:28:06,860 +أنا أقول عن أي شيء آخر لا كذا كذا إلا كذا وأنسب + +284 +00:28:06,860 --> 00:28:13,460 +لكن في لفظ التوحيد في كلمة التوحيد لا يجوز إن أقول + +285 +00:28:13,460 --> 00:28:19,750 +لا إله إلا اللهكأن المعنى لا إله موجود و أستثنى + +286 +00:28:19,750 --> 00:28:25,870 +الله عز وجل حتى لو أن أستثنيه من عدم الوجود لكن + +287 +00:28:25,870 --> 00:28:31,010 +بمجرد أن يكون في استثناء لله عز وجل هذا بمثل + +288 +00:28:31,010 --> 00:28:34,710 +العقيدة التي نؤمن بها لأن الله عز وجل لا يستثنى + +289 +00:28:34,710 --> 00:28:39,850 +مطلقاولذلك إن ها كما قلت و أقعد فأكرر مرة ثانية + +290 +00:28:39,850 --> 00:28:45,370 +قالوا هذا الوجه جائز لغة لكنه يتنافى مع الاعتقاد + +291 +00:28:45,370 --> 00:28:50,760 +مع المعنى الذي نريده من كلمة التوحيدفبيظل دائما + +292 +00:28:50,760 --> 00:28:55,960 +نقول لا إله إلا الله .. لا إله إلا الله .. واحد + +293 +00:28:55,960 --> 00:29:00,840 +سألكه ما إعراب لفظ الجلالة هتقوله إيه بدل من لفظ + +294 +00:29:00,840 --> 00:29:05,780 +الجلالة .. بدل أسف بدل من محلة واسمها أو بدل من + +295 +00:29:05,780 --> 00:29:11,110 +ضمير المستتر الموجود في الخبر المحذوفالذي يعود + +296 +00:29:11,110 --> 00:29:15,330 +أيضًا إلى الله عز وجل لأنه لما نقول لا إله موجود + +297 +00:29:15,330 --> 00:29:19,550 +موجود هو يعني، اللي يعود إلى من؟ إلى الله عز وجل، + +298 +00:29:19,550 --> 00:29:24,640 +هل هذا واضح؟بهذا بننتهي من الحديث عن لا نافية + +299 +00:29:24,640 --> 00:29:28,400 +للجنس المحاضرة القادمة ان شاء الله بيكون عندكوا + +300 +00:29:28,400 --> 00:29:34,220 +فرصة لقراءة كل النافية للجنس والسؤال عما تريدون + +301 +00:29:34,220 --> 00:29:38,520 +عنها في أول المحاضرة ثم نبدأ الحديث ان شاء الله + +302 +00:29:38,520 --> 00:29:46,830 +تعالى عن موضوع آخر وهو ظن وأخواتها منالأفعال التي + +303 +00:29:46,830 --> 00:29:52,150 +تغير حكم المبتدأ والخبر معاً لأنها تنصب المبتدأ + +304 +00:29:52,150 --> 00:29:57,530 +مفعولا أول و تنصب الخبر مفعولا ثانيا قبل أن ننهي + +305 +00:29:57,530 --> 00:30:01,650 +هل من سؤال إلى اللقاء ان شاء الله في المحاضرة + +306 +00:30:01,650 --> 00:30:02,650 +القادمة + diff --git a/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/7lbIfcYE47g_postprocess.srt b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/7lbIfcYE47g_postprocess.srt new file mode 100644 index 0000000000000000000000000000000000000000..53f74ec699b5e3432735978c6b554ae4e1d5bb49 --- /dev/null +++ b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/7lbIfcYE47g_postprocess.srt @@ -0,0 +1,1956 @@ +1 +00:00:11,090 --> 00:00:14,410 +أعوذ بالله من الشيطان الرجيم بسم الله الرحمن + +2 +00:00:14,410 --> 00:00:17,570 +الرحيم في المحاضر الماضي كنا قد بدأنا في الحديث عن + +3 +00:00:17,570 --> 00:00:21,790 +الحرف الرابع من الحروف التي تعمل عما ليس وهو إن + +4 +00:00:21,790 --> 00:00:28,850 +وقلنا إن تعمل عما ليس على مذهب أهل الكوفة وهذا + +5 +00:00:28,850 --> 00:00:33,430 +نادر يعني أن تأتي إن بمعنى نفي بمعنى أن تكون حرف + +6 +00:00:33,430 --> 00:00:39,350 +نفي هذا نادر والذين يعملون إن عما ليس هم أهل + +7 +00:00:39,350 --> 00:00:44,970 +الكوفةوادرسنا على ذلك قول الله عز وجل إن الذين + +8 +00:00:44,970 --> 00:00:49,210 +تدعون من دون الله عبادا على قراءة سعيد بن جبير + +9 +00:00:49,210 --> 00:00:54,130 +وأيضا قول الشاعر إن هو مستوليا على أحد إلا على + +10 +00:00:54,130 --> 00:00:58,860 +أضعف المجانينتبقى عندنا في هذا الموضوع شاهد واحد + +11 +00:00:58,860 --> 00:01:05,100 +وهو قول الشار إن المرء ميتا بنقضاء حياته ولكن بأن + +12 +00:01:05,100 --> 00:01:12,200 +يبغى عليه فيخذل إن المرء ميتا بنقضاء حياته ولكن + +13 +00:01:12,200 --> 00:01:17,660 +بأن يبغى عليه فيخذل ومعنى البيت واضح المرء لا يموت + +14 +00:01:17,660 --> 00:01:23,170 +إذا انقضت حياته لكن يموت إذا ظلم فخذلةلم يُأخذ له + +15 +00:01:23,170 --> 00:01:27,950 +حقه من .. من ظالميه فيكون في هذه الحالة ميتًا لأن + +16 +00:01:27,950 --> 00:01:32,930 +كثيرًا من الناس الذين وروا في التراب ما زالوا + +17 +00:01:32,930 --> 00:01:37,810 +أحياء بيننا وكثير من الناس من هم على .. من هم فوق + +18 +00:01:37,810 --> 00:01:43,550 +التراب هم أموات أيضًا لكنهم لا يدرون موضوع الشهادة + +19 +00:01:43,550 --> 00:01:51,190 +في هذا البيتجاءت حرف نفي تعمل عمل ليس رفعت اسما + +20 +00:01:51,190 --> 00:01:58,630 +المرء ونصبت حبرا ميتا وهذا نادر على مذهب أهل + +21 +00:01:58,630 --> 00:02:09,770 +الكوفة قولي يا بنتي وهذا + +22 +00:02:09,770 --> 00:02:16,410 +نادر على مذهب أهل الكوفة اعتقد بهذا الشاهدنكمل + +23 +00:02:16,410 --> 00:02:20,930 +الحديث في الحروف المشبه بليس وسنبدأ ان شاء الله + +24 +00:02:20,930 --> 00:02:26,990 +تعالى بالحديث عن موضوع آخر وهو أفعال المقاربة وقبل + +25 +00:02:26,990 --> 00:02:31,530 +أن نبدأ بها كما تعودنا إن كان هناك أي سؤال عن + +26 +00:02:31,530 --> 00:02:37,010 +الحروف المشبه بليس أو عما سبق بشكل عام، هل من سؤال + +27 +00:02:37,010 --> 00:02:43,230 +أو استفسار؟ إذا نبدأ في الحديث عن ما يسمى بأفعال + +28 +00:02:43,230 --> 00:02:44,270 +المقاربة + +29 +00:02:46,940 --> 00:02:54,260 +لها إسمان أفعال المقاربة أو كاد وأخواتها يعني يمكن + +30 +00:02:54,260 --> 00:03:02,100 +أن تكون في أحد الكتب النحوية تحت مسمى أفعال + +31 +00:03:02,100 --> 00:03:08,840 +المقاربة أو كاد وأخواتها طبعا لو قلنا أفعال + +32 +00:03:08,840 --> 00:03:15,630 +المقاربة هي من باب تسمية الكل بالجزءمن باب + +33 +00:03:15,630 --> 00:03:22,210 +التغليبي لأننا سنرى بعد قليل أن أفعال المقاربة هي + +34 +00:03:22,210 --> 00:03:28,690 +جزء بسيط من هذه الأفعال لكنه .. لكن العرب اعتادوا + +35 +00:03:28,690 --> 00:03:35,930 +أن يطلق الكل على الجزء أو بالعكس الجزء على الكلففي + +36 +00:03:35,930 --> 00:03:40,550 +قول الله عز وجل يجعلون أصابعهم في أذانهم من + +37 +00:03:40,550 --> 00:03:46,130 +الصواعق حذر الموت إنما أطلق الكل وأراد الجزء لأنه + +38 +00:03:46,130 --> 00:03:52,330 +ليس من المعقول أن يضع الإنسان الأصبع كاملا في أذنه + +39 +00:03:52,330 --> 00:03:57,170 +وإلا يعني انتهى السمع إنما يضع أيه اللي هو اللي + +40 +00:03:57,170 --> 00:04:01,310 +بيسميه الانمل طرف الأصبع إذا هو أطلق الأصبع وأراد + +41 +00:04:01,310 --> 00:04:07,500 +الطرف بمعنى أطلق الكل وأراد الجزءبالعكس هنا أطلق + +42 +00:04:07,500 --> 00:04:13,220 +الجزء وأراد الكل لأن أفعال المقاربة هي قسم بسيط من + +43 +00:04:13,220 --> 00:04:19,460 +كادا وأخواتها لكنه تغليبا ولكثرة الاستعمال أطلق + +44 +00:04:19,460 --> 00:04:25,320 +الجزء وأراده الكل ويمكن أيضا أن تسمى كادا وأخواتها + +45 +00:04:26,560 --> 00:04:32,320 +و ذلك قياسا على كان و أخواتها نحن عندما تحدثنا عن + +46 +00:04:32,320 --> 00:04:36,860 +كان و أخواتنا .. أخواتنا قلنا تسمى كان و أخواتها + +47 +00:04:36,860 --> 00:04:43,780 +لأن كان هي أم الباب و معنى أم الباب يعني أشهر هذه + +48 +00:04:43,780 --> 00:04:48,680 +الأفعال أكثرها دورانا على اللسان أكثرها استعمالا + +49 +00:04:48,680 --> 00:04:53,980 +بنفس هذا المنطق يمكن أن نقول كان و أخواتها + +50 +00:04:53,980 --> 00:05:00,190 +باعتباريأن كادة هي أم الباب هي أكثرها شهرة هي + +51 +00:05:00,190 --> 00:05:05,150 +أكثرها استعمالا هي أكثرها دورانا على اللسان ولذلك + +52 +00:05:05,150 --> 00:05:10,710 +لو قلنا كادة وأخواتها أو أفعال المقاربة الأمر سيان + +53 +00:05:10,710 --> 00:05:13,790 +عملها + +54 +00:05:13,790 --> 00:05:20,410 +هذه الأفعال وقبل أن أتحدث في عملها أقول هذه + +55 +00:05:20,410 --> 00:05:27,030 +الأفعال لا حصر لهابمعنى في كان واخوات يعرفنا أنها + +56 +00:05:27,030 --> 00:05:32,870 +ثلاثة عشر فعلا محدد معدود لكن في أفعال المقاربة + +57 +00:05:32,870 --> 00:05:39,490 +سنرى أنه لا يمكن أن نقوم بإحصائها ولا بحصرها وهذا + +58 +00:05:39,490 --> 00:05:44,710 +سنتحدث عنه لاحقا عندما نتحدث عن أفعال الشروع أو + +59 +00:05:44,710 --> 00:05:51,480 +الإنشاءوهي تعمل عملا واحدا أنها تدخل على الجملة + +60 +00:05:51,480 --> 00:05:57,040 +الإسمية المكونة من المبتدأ و الخبر فترفع المبتدأ + +61 +00:05:57,040 --> 00:06:03,320 +اسما لها و تنصب الخبر خبرا لها إذا تعمل نفس عمل + +62 +00:06:03,320 --> 00:06:10,160 +كانة و أخواتها أنها ترفع الاسم و تنصب الخبر هي + +63 +00:06:10,160 --> 00:06:18,340 +أفعال ناقصة أيضايعني العمل نسخ تنسخ حكم المبتدأي و + +64 +00:06:18,340 --> 00:06:23,040 +تنسخ حكم الخبري بالتحديد لأنها تدخل على الجملة + +65 +00:06:23,040 --> 00:06:27,900 +الإسمية فيظل المبتدأ مرفوعا على أنه اسمها أما + +66 +00:06:27,900 --> 00:06:33,460 +الخبر فيصبح إيه إذا هي تنسخ حكم الخبري إذا هي + +67 +00:06:33,460 --> 00:06:40,060 +أفعال ناسخة تشبه كان في النسخي وهي أفعال ناقص أيضا + +68 +00:06:40,060 --> 00:06:48,300 +تشبه كان في النقصيلأنها لا تكتفي بمرفوعها بل تحتاج + +69 +00:06:48,300 --> 00:06:55,180 +إلى منصوب لإكمال معناها لكنها تختلف عن كان + +70 +00:06:55,180 --> 00:06:59,140 +وأخواتها في أمور شوف الملاحظة المهمة في هذه + +71 +00:06:59,140 --> 00:07:07,000 +المسألة أنه لو كان الاتفاق كاملا بين كان وأخواتها + +72 +00:07:07,000 --> 00:07:13,600 +وكاد وأخواتها لأصبح تافي باب واحدفلماذا يفرض + +73 +00:07:13,600 --> 00:07:19,580 +النحات لكاد وأخواتها بابا مستقلا عن كان وأخواتها + +74 +00:07:19,580 --> 00:07:26,100 +إلا إذا كان هناك وجوه اختلاف نعم هناك وجوه اتفاق + +75 +00:07:26,100 --> 00:07:33,240 +في النقص والنسخ لكن هناك أيضا وجوه اختلاف من تعرف + +76 +00:07:33,240 --> 00:07:39,060 +لنا وجها من وجوه الاختلاف بين كان وأخواتها وكاد + +77 +00:07:39,060 --> 00:07:41,480 +وأخواتها اللي في الأخر هناك + +78 +00:07:45,480 --> 00:07:49,340 +يبقى .. يبقى وجه الخلاف الأول في المعنى، وجه + +79 +00:07:49,340 --> 00:07:55,020 +الخلاف الأول وين؟ في المعنى، نحن رأينا أن كان + +80 +00:07:55,020 --> 00:08:03,560 +وأخواتها لكل فعل منها معنى خاص به يستعمل فيه، كل + +81 +00:08:03,560 --> 00:08:10,870 +فعل له معنى، لكن سنرى لاحقاأن كاد وأخواتها يقسمها + +82 +00:08:10,870 --> 00:08:17,210 +النحات من حيث المعنى إلى مجموعات سنعرف أفعال + +83 +00:08:17,210 --> 00:08:22,050 +المقاربة وسنعرف أفعال الرجاء وأفعال الشروع أو + +84 +00:08:22,050 --> 00:08:29,480 +الإشارة إذا المعانيالتي تستخدم فيها كان و أخواتها + +85 +00:08:29,480 --> 00:08:34,520 +تختلف عن المعاني التي تستخدم فيها كان و أخواتها + +86 +00:08:34,520 --> 00:08:39,940 +هذا وجه من وجوه للاختلاف وجه آخر نعم خبر كان و + +87 +00:08:39,940 --> 00:08:42,860 +أخواتها يمكن أن يكون قصدا أو جملة أو شهر جملة أما + +88 +00:08:42,860 --> 00:08:46,800 +خبر كان و أخواتها فيكون جملة فعلي أو فعل وامر هذا + +89 +00:08:46,800 --> 00:08:53,000 +الوجه للخلاف الشديد بين كان و أخواتها و كان و + +90 +00:08:53,000 --> 00:08:59,810 +أخواتهاكان و أخواتها يمكن أن يأتي خبرها اسما مفردا + +91 +00:08:59,810 --> 00:09:06,450 +فقد أصبح الجو حارا .. أصبح الجو حارا اسم مفرد + +92 +00:09:06,450 --> 00:09:13,310 +الخبر اسم مفرد و يمكن أن يأتي خبرها شبه جملة فكان + +93 +00:09:13,310 --> 00:09:19,400 +الكتاب فوق الطاولة أو كانت الطالبات في القاعةويمكن + +94 +00:09:19,400 --> 00:09:24,240 +أن يأتي خبرها جملة، سواء كان جملة اسمية أو جملة + +95 +00:09:24,240 --> 00:09:30,360 +فعلية، كان زيد يقرأ الكتابة، وكان زيد أبوه نشيط، + +96 +00:09:30,360 --> 00:09:37,060 +إنما كادوا أخواتها قال النحات لابد، لابد يعني يجب + +97 +00:09:38,410 --> 00:09:45,910 +أن يكون خبرها جملة فعلية فعلها مضارع معنى ذلك لا + +98 +00:09:45,910 --> 00:09:51,710 +يأتي خبر كاد وأخواتها اسما مفردا ولا شبه جملة ولا + +99 +00:09:51,710 --> 00:09:56,670 +جملة فعلية فعلها أمر ولا جملة فعلية فعلها ماضن بل + +100 +00:09:56,670 --> 00:10:03,430 +لابد أن يكون خبرها جملة فعلية فعلها مضارع وهذا وجه + +101 +00:10:03,430 --> 00:10:09,680 +خلاف شديدبين كان وأخواتها وكاد وأخواتها ولذلك أفرض + +102 +00:10:09,680 --> 00:10:17,360 +النحات لها بابا مستقلا وأول ما سندرس في كاد + +103 +00:10:17,360 --> 00:10:21,640 +وأخواتها أو أفعال المقاربة هو أقسامها من حيث + +104 +00:10:21,640 --> 00:10:30,520 +المعنى قسمها النحات من حيث المعنى إلى ثلاثة أقسام + +105 +00:10:30,520 --> 00:10:36,210 +أفعال المقاربةو أفعال الرجاء و أفعال الشروع أو + +106 +00:10:36,210 --> 00:10:43,410 +الإنشاء وسنبدأ بأولها وهو أفعال المقاربة طبعا هو + +107 +00:10:43,410 --> 00:10:50,930 +أول قسم و أشهره وهي ثلاثة أفعال كادة و كربة و + +108 +00:10:50,930 --> 00:11:01,530 +أوشكة كادة كربة أوشكة تدل على قرب وقوع الخبرأفعال + +109 +00:11:01,530 --> 00:11:08,330 +المقاربة أقول مرة ثانية هي ما تدل على قرب وقوع + +110 +00:11:08,330 --> 00:11:12,130 +الخبر ولذلك سماها نحا أفعال ايه؟ لأن المقاربة جاءت + +111 +00:11:12,130 --> 00:11:19,890 +من القرب المقاربة جاءت من القرب كاد كرب أوشك أوشكت + +112 +00:11:19,890 --> 00:11:24,990 +السماء أن تمطريعني اقتربت من المطر هي لم تمطر + +113 +00:11:24,990 --> 00:11:34,450 +لكنها اقتربت اقتربت اقتربت تحقق الخبر قال + +114 +00:11:34,450 --> 00:11:42,710 +تعالى في شهد على ذلك يكاد زيتها يضيء ولو لم تمسسه + +115 +00:11:42,710 --> 00:11:50,740 +نار نور على نور عن ماذا يتحدث الله عز وجلعن الشجرة + +116 +00:11:50,740 --> 00:11:57,780 +الزيتون التي وصفها فقال لا شرقية ولا غربية يكادوا + +117 +00:11:57,780 --> 00:12:03,360 +لأنها شجرة مقدسة شجرة مباركة فزيتونها .. فزيت + +118 +00:12:03,360 --> 00:12:11,440 +الزيتونة هذه يكاد أن يضيء لكنه ما أضاش لأنه لو + +119 +00:12:11,440 --> 00:12:16,980 +أضاء لحترق انتم لاحظين نلاجئنا بكمية من زيت + +120 +00:12:16,980 --> 00:12:23,470 +الزيتون الصافي النقياللي مش مغشوش واضعناه في زجاجة + +121 +00:12:23,470 --> 00:12:30,550 +فله لمعان كأنه .. كأنه يضيء .. كأنه يضيء لأنه كما + +122 +00:12:30,550 --> 00:12:36,310 +قلت لو أضاء لحترق يكاد زيتها إيه .. إذا هو أضاء + +123 +00:12:36,310 --> 00:12:40,890 +اقترب من الإضاءة إذا يكاد موضع الشهادة في هذه + +124 +00:12:40,890 --> 00:12:47,830 +الآية كاده جاءت فعلا من أفعال المقاربةالتي تدل على + +125 +00:12:47,830 --> 00:12:55,550 +قرب وقوع الخبر رفعت اسما زيتها ونصبت خبرا جملة + +126 +00:12:55,550 --> 00:13:00,870 +يضيء ولاحظوا على جملة يضيء جملة فعلية فعلها مضارع + +127 +00:13:00,870 --> 00:13:06,950 +وأيضا في ملاحظة أخرى رفعت ضميرا يعود على الإسم أين + +128 +00:13:06,950 --> 00:13:11,730 +الفاعل في يضيء ضمير مستتر جوازا تقديره هو يعود على + +129 +00:13:11,730 --> 00:13:17,400 +.. على الزيتهتان ملاحظتان مهمتان الأول أن الخبر + +130 +00:13:17,400 --> 00:13:22,580 +جاء جملة فعلية فعلها مضارع والثاني أن هذا الفعل + +131 +00:13:22,580 --> 00:13:27,780 +المضارع قد رفع ضميرا يعود على الإسم إذا موضع + +132 +00:13:27,780 --> 00:13:32,750 +الشاهد مرة ثانية في هذه الآية يكادحيث جاء فعلا من + +133 +00:13:32,750 --> 00:13:37,410 +أفعال المقاربة التي تدل على قربي وقوع الخبر رفعت + +134 +00:13:37,410 --> 00:13:42,730 +اسما زيتها و نصبت خبرا جملة UDU .. نعم مين عيد + +135 +00:13:42,730 --> 00:13:47,530 +الشاهد .. عيد الشاهد .. نعم هناك .. + +136 +00:13:47,530 --> 00:13:47,810 +خبرا + +137 +00:13:54,420 --> 00:13:58,480 +اللي هي جملة يوضي وخلاص إلى هنا المهمان يعني + +138 +00:13:58,480 --> 00:14:02,740 +الشيئان الآخران فقط قلتهم للتوضيح أن الخبر جملة + +139 +00:14:02,740 --> 00:14:06,620 +فعلية فعلها مضارع وأن هذا الفعل المضارع قد رفع + +140 +00:14:06,620 --> 00:14:09,860 +ضميرا يعود على مين؟ على الاسم و هذا سنلاحظه في كل + +141 +00:14:09,860 --> 00:14:13,500 +الشواهد كل الشواهد فيها الخبر جملة فعلية فعلها + +142 +00:14:13,500 --> 00:14:17,980 +مضارع و هذا الفعل المضارع يرفع ضميرا يعود على .. + +143 +00:14:17,980 --> 00:14:24,310 +على مين؟ على الاسم يعود على من؟شاهد أخر قال تعالى + +144 +00:14:24,310 --> 00:14:30,550 +.. آسف قال الشهر كرب القلب من جواه يذوب حين قال + +145 +00:14:30,550 --> 00:14:37,230 +الوشات هند غضوب كرب القلب من جواه .. إيه يعني + +146 +00:14:37,230 --> 00:14:41,350 +جواه؟ لأ ليس من جواه، من جواه كان من داخله، من + +147 +00:14:41,350 --> 00:14:46,650 +جواه يعني من كثرة عشقه، ولا هى، الجواه درجة من + +148 +00:14:46,650 --> 00:14:50,970 +درجات الحب كرب .. طبعا أنا .. + +149 +00:14:54,190 --> 00:14:59,870 +كاروبا القلب من جواهه مش من جواهه او من جواهه يذوب + +150 +00:14:59,870 --> 00:15:06,850 +حين قال الوشاة هند غضوب يعني لما قالوله قالوا له + +151 +00:15:06,850 --> 00:15:14,490 +هند غضوب اقترب ان يذوب قلبه هو ذاب لو ذاب قلبه + +152 +00:15:14,490 --> 00:15:19,330 +لمات ولم قال بيت الشعر اه دي اتعدى احنا امر اخر + +153 +00:15:19,330 --> 00:15:26,230 +موضع الشاهد كاروباجاء فعلًا من أفعال المقاربة، + +154 +00:15:26,230 --> 00:15:30,430 +ولحظوا حتى القرب في .. في قربة و كربة، قربة و + +155 +00:15:30,430 --> 00:15:35,890 +كربة، يعني حتى الكاف والقاف مخرجهما قريب، فكربة + +156 +00:15:35,890 --> 00:15:40,550 +موضع الشهد جاء فعلا من أفعال المقاربة التي تدل على + +157 +00:15:40,550 --> 00:15:47,430 +قرب وقوع الخبر، رفع اسما القلب ونصب خبرا جملة + +158 +00:15:47,430 --> 00:15:49,730 +يذوب، قول يا بنتي + +159 +00:16:02,120 --> 00:16:08,240 +قرب جملة ايه؟ ولاحظ جملة يذوب جملة فعلية فعلها + +160 +00:16:08,240 --> 00:16:13,740 +مضارة، ايضا رفعت ضميرا يعود على اسم كاروبا اللي هو + +161 +00:16:13,740 --> 00:16:17,600 +القلبنعرف البيت .. نعرف بيت الشعر .. قبل ما نعرف + +162 +00:16:17,600 --> 00:16:21,020 +البيت في أي سؤال عن الشاهد .. إذا نبدأ من هنا .. + +163 +00:16:21,020 --> 00:16:27,880 +كرب القلب .. يبقى كرب فعل ماضي ناقص مبني على الفتح + +164 +00:16:27,880 --> 00:16:36,960 +.. كرب فعل ماضي ناقص مبني على الفتح .. القلب اسم + +165 +00:16:36,960 --> 00:16:40,380 +كرب مرفوع و علامة رفع الدم الظاهرة + +166 +00:16:43,690 --> 00:16:49,310 +يجب من كما قالت أخت كنا حرف جر مبني على السكون لا + +167 +00:16:49,310 --> 00:16:56,430 +محل له من الإعراب جواه طبعا + +168 +00:16:56,430 --> 00:17:04,240 +هو جواه يتكون من كلمتين جوا والهافجوى اسم مجرور + +169 +00:17:04,240 --> 00:17:10,280 +بمن وعلامة جره الكسرة المقدرة منع منظهوري التعذر + +170 +00:17:10,280 --> 00:17:18,520 +لأن هذا اسم مقصور فالذي منع منظهوري الكسرة هنا هو + +171 +00:17:18,520 --> 00:17:23,740 +ايه التعذر اللي عليها الدور هناك و الهاء في جواه + +172 +00:17:23,740 --> 00:17:27,000 +صح + +173 +00:17:32,390 --> 00:17:37,270 +مضاف إليه؟ الهاق ضمير متصل مبني على الضم في محل جر + +174 +00:17:37,270 --> 00:17:43,910 +مضاف إليه، يذوب .. صحيح، + +175 +00:17:43,910 --> 00:17:48,430 +يذوب فعل مضارع مرفوع علامة رفع الضم الظاهرة اللي + +176 +00:17:48,430 --> 00:17:54,280 +جنبك أين الفاعل؟يعودوا إلى القلب خلّينا بس قبل + +177 +00:17:54,280 --> 00:18:00,900 +الجملة الفاعل .. الفاعل ضمير مستتر جوازا تقديره هو + +178 +00:18:00,900 --> 00:18:05,020 +يعود على القلب هذا اللي بننبه عليه لأنه .. لأنه في + +179 +00:18:05,020 --> 00:18:08,260 +شروط العمل سنحتاج إلى هذا اللي جانبك جملة يذوب + +180 +00:18:08,260 --> 00:18:13,420 +كربا + +181 +00:18:13,420 --> 00:18:18,940 +جملة يذوب في محل نصبي خبر كربا اللي عليها الدور + +182 +00:18:18,940 --> 00:18:25,940 +حينظرف زمان منصوب وعلامة نصبه الفتحة الظاهرة على + +183 +00:18:25,940 --> 00:18:30,040 +آخره قال فعل + +184 +00:18:30,040 --> 00:18:35,720 +ماضي مبني على الفتح اللي جنبك الوشاتو فاعل مرفوع + +185 +00:18:35,720 --> 00:18:42,140 +وعلامة رفعي الضم الظاهرة اللي جنبك هند ولحظه هند + +186 +00:18:42,140 --> 00:18:50,600 +علم ثلاثي ساكن الوسطيجوز صرفه و يجوز منعه من الصرف + +187 +00:18:50,600 --> 00:18:56,740 +و الشاعر في هذا البيت لجأ إلى صرفه و الدليل على + +188 +00:18:56,740 --> 00:19:03,420 +ذلك أنه جاء منونا لأن الفرق بين الممنوع من الصرف و + +189 +00:19:03,420 --> 00:19:07,960 +المصروف هو في التنوين .. حينما قالوا ممنوع من + +190 +00:19:07,960 --> 00:19:14,020 +الصرف يعني ممنوع منلأن الصرف معناه التنوين الصرف + +191 +00:19:14,020 --> 00:19:20,140 +معناه إيه ممنوع من الصرف يعني ممنوع .. إذا هذا اسم + +192 +00:19:20,140 --> 00:19:24,420 +المصروف هندل مبتدأ مرفوء علامة رفع الدم الظاهرة + +193 +00:19:24,420 --> 00:19:30,500 +غضوب .. خبر المبتدأ مرفوء علامة رفع الدم الظاهرة + +194 +00:19:30,500 --> 00:19:37,390 +على آخره عندنا جملتانجملة هند غضوبه وجملة قال + +195 +00:19:37,390 --> 00:19:42,770 +الوشاته هند غضوبه، من تعرف؟ إعراب قول الجملتين، + +196 +00:19:42,770 --> 00:19:49,940 +اقولي؟ قال الوشاته هند غضوبهيبقى الجملة الأولى + +197 +00:19:49,940 --> 00:19:55,860 +جملة الإسمية جملة هند غضوب في محل نص بمقول القول + +198 +00:19:55,860 --> 00:20:04,080 +عيد تانى الجملة الإسمية هند غضوب في محل نص بمقول + +199 +00:20:04,080 --> 00:20:08,120 +القول لان انا جاي بعد قالة، ضالت عندنا جملة واحدة + +200 +00:20:08,120 --> 00:20:10,420 +اللي قال لو شاته، نعم يا بنتى + +201 +00:20:14,850 --> 00:20:22,210 +صحيح؟ لأ للظرف جملة قال الوشاته هند غضوبه في محل + +202 +00:20:22,210 --> 00:20:28,670 +جر مضاف إليه للظرف اللي هو حين هل هذا واضح؟ في أي + +203 +00:20:28,670 --> 00:20:33,190 +سؤال عن هذا البيت؟ في الشاهد؟ في الإعراب؟ هل من + +204 +00:20:33,190 --> 00:20:42,550 +سؤال؟ إذا إحنا عندنا كروبة و كادة و أوشكةاللي هي + +205 +00:20:42,550 --> 00:20:47,850 +أفعال أيه؟ التي تدل على قرب وقوع الخبر قلت أوشكت + +206 +00:20:47,850 --> 00:20:53,270 +السماء أن تمطر وقال تعالى يكاد زيتها يضيء وقال + +207 +00:20:53,270 --> 00:20:58,250 +الشعر كرب القلب من جواه يذوب هل هذا واضح في أي + +208 +00:20:58,250 --> 00:21:03,850 +سؤال عامة سبق؟ إذا ننتقل إلى القسم الثاني من أفعال + +209 +00:21:03,850 --> 00:21:09,240 +المقاربة من حيث المعنى وهو أفعال الرجاءوأفعال + +210 +00:21:09,240 --> 00:21:16,370 +الرجاء هي ما تدل على رجاء تحقق الخبرةطبعا واضح ان + +211 +00:21:16,370 --> 00:21:19,610 +احنا المصطلحات النحوية نأتي منها من نفسنا .. من + +212 +00:21:19,610 --> 00:21:23,270 +نفس النحو قولنا مقاربة تدل على القرر، رجاء تدل على + +213 +00:21:23,270 --> 00:21:28,130 +الرجاء، إذن هي تدل على رجاء تحقق خبر، وهي ثلاثة + +214 +00:21:28,130 --> 00:21:33,870 +أفعال عسى وحرى وخلولقة، بعد شوية واحدة هتنسوا + +215 +00:21:33,870 --> 00:21:37,030 +هتقولي إيش معنى خلولقة؟ والله إيش معنى حرى؟ لأن + +216 +00:21:37,030 --> 00:21:40,010 +احنا لا نكثر استخدامها، يعني المستخدم من هذه + +217 +00:21:40,010 --> 00:21:43,820 +الأفعال الثلاثة عسىإنما حرق وخلولة لا نستخدمها + +218 +00:21:43,820 --> 00:21:50,360 +كثيرا لكن هي تأخذ نفس المعنى لعسى رجاء تحقق الخبر + +219 +00:21:50,360 --> 00:21:55,320 +كما جاء في قول الله عز وجل فعسى الله أن يأتي + +220 +00:21:55,320 --> 00:22:01,940 +بالفتح فعسى الله أن يأتي بالفتح موضع الشاد في هذه + +221 +00:22:01,940 --> 00:22:09,370 +الآية عسى جاء فعلا من أفعال الرجاءالتي تدل على + +222 +00:22:09,370 --> 00:22:17,150 +رجاء تحقق الخبر رفعت اسما لفظ الجلالة الله ونصبت + +223 +00:22:17,150 --> 00:22:22,290 +خبرا جملة أن يأتي بالفتح جولي يا بنتى مبقى الشالب + +224 +00:22:22,290 --> 00:22:26,870 +عزة جاء فعلا على رجاء تدل على رجاء تحقق الخبر رفعت + +225 +00:22:26,870 --> 00:22:31,190 +اسما لفظ الجلالة الله ونصبت خبرا جملة أن يأتي + +226 +00:22:31,190 --> 00:22:35,930 +بالفتح هو جملة أن يأتي بالفتححرى النصر أن يأتي .. + +227 +00:22:35,930 --> 00:22:40,930 +حرى النصر إيه؟ رجاء يعني أن يأتي النصر خلولقة + +228 +00:22:40,930 --> 00:22:45,850 +السماء أن تمطر كما قال زيبا وايه في كتابه خلولقة + +229 +00:22:45,850 --> 00:22:50,210 +السماء أن تمطر يعني نرجو من الله عز وجل أن تمطر + +230 +00:22:50,210 --> 00:22:54,830 +رجاء أن يتحقق الخبر هذا هو القسم الثاني من أقسامي + +231 +00:22:55,450 --> 00:23:00,850 +أفعال المقاربة من حيث المعنى وهو أفعال الرجاء التي + +232 +00:23:00,850 --> 00:23:07,590 +تدل على رجاء تحقق الخبر كام فعلا؟ اللي هي عسى وحرى + +233 +00:23:07,590 --> 00:23:14,830 +وخلوة القسم الثالث أفعال الشروع أو الإنشاء وأفعال + +234 +00:23:14,830 --> 00:23:20,570 +الشروع أو الإنشاء لاحظ بالمقارنة عندما تحدثنا عن + +235 +00:23:20,570 --> 00:23:24,510 +أفعال المقاربة قلنا لم يتحقق الخبر يقترب من التحقق + +236 +00:23:25,430 --> 00:23:29,810 +أفعال الرجاء أيضًا لم يتحقق، نرجو أن يتحقق، لكن في + +237 +00:23:29,810 --> 00:23:37,290 +أفعال الشروع الفعل بدأ في التحقق، تدل على الشروع، + +238 +00:23:37,290 --> 00:23:42,170 +عشانك سميناها أفعال الشروع، تدل على الشروع في + +239 +00:23:42,170 --> 00:23:47,440 +اتيان الخبر، ما معنى الشروع؟يعني البدء في إنجاز + +240 +00:23:47,440 --> 00:23:51,440 +الخبر البدء في إنجازه وما معنى البدء في إنجازه + +241 +00:23:51,440 --> 00:23:59,420 +يعني التلبس بأول جزء من أجزائه مثال لو قلت أنا بدأ + +242 +00:23:59,420 --> 00:24:06,840 +الطفل يبكي أو شارع الطفل يبكي يعني بدأ يعني الصوت + +243 +00:24:06,840 --> 00:24:12,940 +الصوت الطفل او صوت صوت بكاء الطفل بدأ بالظهور قد + +244 +00:24:12,940 --> 00:24:18,630 +لا يكون وصل إلىقمة الصوت الانفجار اللحظة الحاسمة + +245 +00:24:18,630 --> 00:24:24,710 +في الصراخ لكنه بدأ أنشأ الطالب يكتب معناه ذلك أنه + +246 +00:24:24,710 --> 00:24:29,890 +فتح الكراس و بدأ يكتب بسم الله الرحمن الرحيم بدأ + +247 +00:24:29,890 --> 00:24:35,490 +فعلا بدأ يخط بالقلم بدأ يكتب أنشأ المدرس و يلقي + +248 +00:24:35,490 --> 00:24:38,790 +المحاضرة معناه ذلك أنه فعلا يعني واقف أمام الطلاب + +249 +00:24:38,790 --> 00:24:42,670 +و قال بسم الله الرحمن الرحيم و بدأ يشرح إذا هي + +250 +00:24:42,670 --> 00:24:48,510 +البدأأو الشروع في إيتيان الخبر يعني البدء بإنجاز + +251 +00:24:48,510 --> 00:24:53,970 +الخبر يعني التلبس بأول جزء من أجزاء الفعل اللي هو + +252 +00:24:53,970 --> 00:24:59,470 +الخبر وهي كثيرة ومتنوعة ولا حصر لها لهذا أنا قلت + +253 +00:24:59,470 --> 00:25:05,350 +في البداية عندنا كان وأخواتها 13 فعل لكن أفعال + +254 +00:25:05,350 --> 00:25:11,210 +الشروع لا حصر لها لماذا؟ لأن كل فعل تام + +255 +00:25:13,570 --> 00:25:18,190 +يتضمن معنى الشروع أو الإنشاء يصبح فعلًا من أفعال + +256 +00:25:18,190 --> 00:25:23,590 +الشروع أو الإنشاء يصبح فعلًا ناقصًا كل فعل تم + +257 +00:25:23,590 --> 00:25:30,650 +يتضمن معنى الشروع أو الإنشاء يصبح فعلًا من أفعال + +258 +00:25:30,650 --> 00:25:34,830 +الشروع أو الإنشاء يصبح فعلًا ناقصًا ولو مثلت أمثلة + +259 +00:25:34,830 --> 00:25:41,630 +كثيرة، لو قلت بدأ، بدأ في الأصل فعل تامفقد بدأت + +260 +00:25:41,630 --> 00:25:47,510 +عملي بدأت فعل وفعل وعملي مفعول به بدأت ألقى + +261 +00:25:47,510 --> 00:25:54,210 +المحاضرة صار فعل نقص لأنه تضمن معنى الشروع بدأت + +262 +00:25:54,210 --> 00:25:58,590 +ألقى المحاضرة يعني شارعته أي تلبست بأول جزء من + +263 +00:25:58,590 --> 00:26:05,210 +أجزايا أقام أقام فعلتان أقام المهندس بنية جميلة + +264 +00:26:08,330 --> 00:26:13,410 +قام الطالب يشرح الدرس، قام الطالب يشرح الدرس، هذا + +265 +00:26:13,410 --> 00:26:17,510 +فعل ناقص، أنشأ نفس الكلام، أخذ نفس الكلام، أخدت + +266 +00:26:17,510 --> 00:26:21,630 +القلمة مثلا، أخدت القلمة، لكن أخذ المتسابق يجري في + +267 +00:26:21,630 --> 00:26:26,730 +المضمار، صار فعلا ناقصا، إذا أعود فأقول مرة ثانية، + +268 +00:26:26,730 --> 00:26:34,340 +كل فعل تاميتضمن معنى الشروع يصبح فعلا من أفعال + +269 +00:26:34,340 --> 00:26:39,760 +الشروع أو الإنشاء أي يصبح فعلا ناقصا بعد أن كان + +270 +00:26:39,760 --> 00:26:45,420 +تاني هذا كما قلت بعكس كان و أخواتها رأينا في كان و + +271 +00:26:45,420 --> 00:26:53,280 +أخواتها أنها أفعال ناقصةلكنها إن تضمنت معنى فعل + +272 +00:26:53,280 --> 00:26:58,420 +تام تصبح فعلا تاما ودرسنا على ذلك شوية كثيرة إذا + +273 +00:26:58,420 --> 00:27:04,460 +كنتوا تذكرونها وإن كان ذو عسرة فنظرة إلى ميزة كان + +274 +00:27:04,460 --> 00:27:10,380 +في الأصل ناقص لكن لما تضمن معنى وجده أو وجده صار + +275 +00:27:10,380 --> 00:27:15,440 +فعل تام هنا بالعكس وفي الأصل فعل تام إن تضمن معنى + +276 +00:27:15,440 --> 00:27:20,360 +الشروع صار فعل ناقصو كما قلت أفعال كثيرة و غير + +277 +00:27:20,360 --> 00:27:29,080 +محصورةمثل مثلا لو قلنا أخذه و جعله و شرعه و أنشأه + +278 +00:27:29,080 --> 00:27:34,260 +و استهلى و هلهلى و قربه و قامه و أخذه و طفقة هذه + +279 +00:27:34,260 --> 00:27:38,620 +كلها أفعال أيه؟ أفعال الشروع أو هي جزء نقول كلها + +280 +00:27:38,620 --> 00:27:41,800 +.. كل أفعال الشروع هي جزء من أفعال الشروع أو + +281 +00:27:41,800 --> 00:27:46,380 +الإنشاء ولا نستطيع .. ولا يستطيع واحد أن يعني + +282 +00:27:46,380 --> 00:27:53,010 +يحصيها أو أن يحصرها أو أن يكمل عددهاشاهد على ذلك + +283 +00:27:53,010 --> 00:27:57,010 +قول الله عز وجل وطفق يخصفان عليهم من وراق الجنة + +284 +00:27:57,010 --> 00:28:06,730 +وطفق يخصفان عليهم من وراق الجنة طبعا هذه قصة من + +285 +00:28:06,730 --> 00:28:13,690 +ادم وحواء عليهم السلام لما كان في الجنة لما كان + +286 +00:28:13,690 --> 00:28:20,930 +وين؟ في الجنةوأمرهم الله عز وجل أن لا يأكل من شجرة + +287 +00:28:20,930 --> 00:28:26,810 +من شجر الجنة من ثمارها فوسوس لهم الشيطان بعض + +288 +00:28:26,810 --> 00:28:33,130 +الروايات الإسرائيليات بتقول أن حواء هي التي وسوست + +289 +00:28:33,130 --> 00:28:38,430 +لآدم وبعضها بتقول لأ هي الشيطان وسوس لحواء وحواء + +290 +00:28:39,190 --> 00:28:45,090 +يعني هي التي أغرت آدم عليه السلام بأن يأكل من + +291 +00:28:45,090 --> 00:28:50,170 +الشجرة و أنا أقول القرآن واضح في هذه المثلة فوسوس + +292 +00:28:50,170 --> 00:28:55,190 +لهما يعني اتنين لأنه لا يفرق بينهما و صحيح يعني + +293 +00:28:55,190 --> 00:29:02,190 +الأنثى لها دلال على الرجل أو كذا لكن .. لكن هذه + +294 +00:29:02,190 --> 00:29:05,490 +إسرائيليات يعني .. يعني إلصاق التهمة ب .. ب .. + +295 +00:29:05,490 --> 00:29:10,270 +بحواء يبعد التهمة عن الشيطان .. عن الشيطانوالشيطان + +296 +00:29:10,270 --> 00:29:13,590 +ماكانش له عمل في الجنة إلا آدم وحواء عليهما السلام + +297 +00:29:13,590 --> 00:29:17,350 +فيبقى يوسوس لحواء بقى فقط ويخلي آدم مش معقول، غيره + +298 +00:29:17,350 --> 00:29:22,530 +معقول، ولأن القرآن كان واضحا فوسوس لهما الشيطان، + +299 +00:29:22,530 --> 00:29:28,870 +وهذا أيضا رفع للحرج عن حواء وعن ذريتها إلى يوم + +300 +00:29:28,870 --> 00:29:34,210 +القيامة، فإن الشيطان وسوس لهماطبعا ناس ييجي واحد + +301 +00:29:34,210 --> 00:29:37,190 +يقول طب هو لو ما أكلش آدم وحواء من الشجرة ماكان + +302 +00:29:37,190 --> 00:29:41,590 +احنا الآن في الجنة كلام غير معقول وغير منطقي لأن + +303 +00:29:41,590 --> 00:29:47,810 +الله عز وجل يعرف أن فترة الإنسان الذي خلقه حب + +304 +00:29:47,810 --> 00:29:53,230 +الاستطلاع وأنه ضعف يعني نقطة الضعف دخل الشيطان + +305 +00:29:53,230 --> 00:29:58,790 +منها اللي هي الخلد ما هو قال له هذه شجرة ايهوملك + +306 +00:29:58,790 --> 00:30:04,690 +لا يبلاه فالإنسان دائما فطر فيه حبل استطلاع عارف + +307 +00:30:04,690 --> 00:30:08,230 +ربنا أنه لما قال له ما تاكلش من هذه الشجرة هياكل + +308 +00:30:08,230 --> 00:30:15,090 +منها فتظهر له سوءته ثم ينزل إلى الأرض فيعمر الأرض + +309 +00:30:15,090 --> 00:30:20,690 +لأن هذا أولا و أخيرا مدار خلق الإنسان لتعمير خليفة + +310 +00:30:20,690 --> 00:30:24,480 +الله عز وجل في الأرضفواحد ييجي يقول لأ هو لو ما + +311 +00:30:24,480 --> 00:30:28,480 +أكلش لضال في الجنة لضالنا احنا في الجنة يعني ذريعي + +312 +00:30:28,480 --> 00:30:31,860 +.. طب هذا غير معقول غير منطق لأن هيك .. هيك مسار + +313 +00:30:31,860 --> 00:30:36,740 +الحكاية يعني + +314 +00:30:36,740 --> 00:30:39,740 +.. يعني احنا .. احنا .. يعني لا نريد أن نغيل في + +315 +00:30:39,740 --> 00:30:43,860 +هذا الخيال أن والله كان احنا الآن في الجنة وكان + +316 +00:30:43,860 --> 00:30:48,060 +خلاص يعني الأمور تمام .. لا هو هكذا .. هكذا مدار + +317 +00:30:48,060 --> 00:30:52,800 +الحكايةبيخلق قادة محواء بيقولوا ما تاكلوش و لاحظوا + +318 +00:30:52,800 --> 00:30:57,380 +عادي احنا حتى الآن في ناس ليه حبل استطلاع موجود + +319 +00:30:57,380 --> 00:31:02,000 +يعني لو جئ بواحد و قلت له هذا قصر فيه 200غرفة .. + +320 +00:31:02,000 --> 00:31:04,940 +كل الغرف مسموح أنك تدخلها إلا هذه الغرفة .. هيخل + +321 +00:31:04,940 --> 00:31:10,620 +كل الغرف و يدخل هذه الغرفة .. هذا فطرة .. فطرة في + +322 +00:31:10,620 --> 00:31:13,620 +الإنسان .. هيك ربنا خلقوا .. خلقوا فيه عب إيه؟ .. + +323 +00:31:13,620 --> 00:31:17,820 +فطرة .. و الشيطان على فكرة .. يدخل للإنسان من باب + +324 +00:31:17,820 --> 00:31:21,380 +ضعفه .. من نقطة الضعف .. يعرف إن هو بيحب كذا فبيظل + +325 +00:31:21,380 --> 00:31:25,380 +يوسوس له .. إيش معنى الوسوسة يعني؟ الإلحاح .. يعني + +326 +00:31:25,380 --> 00:31:27,600 +إنه عمل كذا و عمل كذا اليوم و بكرا و بعد .. و + +327 +00:31:27,600 --> 00:31:31,550 +بعدين ماعندهوش يأس ..مافيش يأس بيضلي واسوس يلق + +328 +00:31:31,550 --> 00:31:34,790 +يعني و هو واسوس للإنسان الصابر لكن اللي .. اللي .. + +329 +00:31:34,790 --> 00:31:40,310 +اللي .. اللي من أول مرة يعني فشل في صده خلاص ما + +330 +00:31:40,310 --> 00:31:44,930 +وانتهى يعني لو .. لو .. لو واسوس اللي هو عمل سيء و + +331 +00:31:44,930 --> 00:31:47,150 +صار الإنسان بيعمل هذا العمل السيء إيش بيسوي + +332 +00:31:47,150 --> 00:31:50,170 +الشيطان؟ بيقعد هناك كيك في الزاوية و بيقعد يضحك + +333 +00:31:50,170 --> 00:31:53,950 +عليه و بطلعله لسانه و يقول أنا ضحكت عليك مافيش + +334 +00:31:53,950 --> 00:31:56,490 +فيها كلام لكن الإنسان اللي .. اللي .. يعني واحد + +335 +00:31:56,490 --> 00:31:59,890 +بصلي بيروح بيوسوس لهفي الصلاة قولوا عدد ركعات + +336 +00:31:59,890 --> 00:32:03,130 +تلاتة وانت صليت اربع في المغرب مثلا يعني او عد + +337 +00:32:03,130 --> 00:32:06,070 +ركعات تلاتة وانت صليت اتنين تتظل يوسوس لما الانسان + +338 +00:32:06,070 --> 00:32:08,870 +يقول انا صليت ركعتين ولا تلاتة الله انا اعرف يعني + +339 +00:32:08,870 --> 00:32:12,630 +والله .. هذي هذي يوسوس الشيطان طبعا هو احد يقول في + +340 +00:32:12,630 --> 00:32:17,070 +الصلاة نعم في الصلاة هو يعني هو اكثر الناس اكثر من + +341 +00:32:17,070 --> 00:32:21,370 +يوسوس لهم الشيطان الناس الملتزنينالملتزمين هو اللي + +342 +00:32:21,370 --> 00:32:25,710 +مش ملتزم خلاص انتهى بالنسبة له يعني هذا أمر يعني + +343 +00:32:25,710 --> 00:32:30,610 +منتهي اه لكن الملتزم هو بواسط الإسلامين الملتزم + +344 +00:32:30,610 --> 00:32:34,270 +اللي عنده أخلاق اللي عندها أخلاق المحترم اللي + +345 +00:32:34,270 --> 00:32:38,220 +بيسرقش مثلا بيقولوا اهبيوسوس له حب المال طب + +346 +00:32:38,220 --> 00:32:42,180 +الأولاد و بدهم يتجوز و بكرا بدهم يتعلم و نبني لهم + +347 +00:32:42,180 --> 00:32:45,260 +بيت طب يالله يا سيدي هي .. يعني لو سرقت ألف دينار + +348 +00:32:45,260 --> 00:32:48,700 +مش هيبين من الميزانية اللي هي مائة ألف دينار مثلا + +349 +00:32:48,700 --> 00:32:51,980 +مش هيبين فبروح سارج مسكين بسرق الألف الأول و بيبقى + +350 +00:32:51,980 --> 00:32:58,020 +يسرق لمواصل المائة ألف فلمّا + +351 +00:32:58,020 --> 00:33:04,400 +وسوس لهم الشيطان راحوا أكلوا من الشجرة فبدت لهم و + +352 +00:33:04,400 --> 00:33:10,370 +هذا أيضا أحدهالفطر التي خُلِق الإنسان عليها اللي + +353 +00:33:10,370 --> 00:33:17,490 +هي الحياء .. الحياء لما بدت لهم سوئاته مائساه طفق + +354 +00:33:17,490 --> 00:33:20,690 +يخصفان عليه .. لاحظوا معايا انتوا بتصوروا هكذا ان + +355 +00:33:20,690 --> 00:33:24,850 +آدم وحواء عليهم السلام في الجنة وحدهما مافيش حد + +356 +00:33:24,850 --> 00:33:31,770 +فمما يخجلان يعني هو هيك بالمنطق ال .. ال .. نقول + +357 +00:33:31,770 --> 00:33:35,990 +القاصر طب ليش يغطوا حالهم يعني ما هم اتنين لوحدهم + +358 +00:33:35,990 --> 00:33:41,680 +في الجنة خلاصلأ الحياة فطرة فطرها الله عز وجل + +359 +00:33:41,680 --> 00:33:47,600 +للإنسان أما أولئك الذين يشذون عن فطرة الله عز وجل + +360 +00:33:47,600 --> 00:33:53,950 +فلا شأن لنا بهم أما الإنسان السوي العاقلالحياء + +361 +00:33:53,950 --> 00:33:57,830 +فطرة فيه، على طول هما ما ان بدت لهم سوقات و ما .. + +362 +00:33:57,830 --> 00:34:02,650 +حتى ايه؟ طافقة يخصفان، و لاحظوا معايا .. لاحظوا + +363 +00:34:02,650 --> 00:34:09,090 +معايا البلاغة او نقول الإعجاز الصوتي في يخصفان، ما + +364 +00:34:09,090 --> 00:34:15,860 +جالش يقطفان، جال يخصفان، لأن الخصف للوعقأما القطف + +365 +00:34:15,860 --> 00:34:20,820 +للثمرة و أنتوا لو جربتوا تقطعوا ورقة هتلاقوا فيها + +366 +00:34:20,820 --> 00:34:25,180 +الصاد حرف الصاد و لو جربتوا تقطعوا ثمرة هتلاقوا + +367 +00:34:25,180 --> 00:34:30,480 +فيها حرف الطا قطف يعني أنتوا .. يعني أصيغوا السمعة + +368 +00:34:30,480 --> 00:34:35,980 +هتلاقوا فعلا الورقة يعني يناسبها خصفة و الثمرة + +369 +00:34:35,980 --> 00:34:42,090 +يناسبها قطفة هذا إعجازما جالش .. ما جالش وطفق يعني + +370 +00:34:42,090 --> 00:34:47,510 +يجمعان من ورق الجنة قال يخصفان لأن الخصف كما تراهن + +371 +00:34:47,510 --> 00:34:52,450 +له صوت اللي هو في حرف الصاد و القطف له صوت في حرف + +372 +00:34:52,450 --> 00:34:57,730 +ايه؟ الطاواضح؟ طبعا هذا يعني ايه اللي بيتأمل في + +373 +00:34:57,730 --> 00:35:01,870 +القرآن الكريم وفي حروفه وفي معانيه بيجد فيه من + +374 +00:35:01,870 --> 00:35:05,870 +الإعجاز وكل يوم على فكرة ما هو في بعض الناس بيقول + +375 +00:35:05,870 --> 00:35:09,310 +ايه ما هو في علماء كثر قد سبقونا إلى الكلام في + +376 +00:35:09,310 --> 00:35:13,510 +الإعجاز كل ما نظرنا في القرآن الكريم إلى يوم + +377 +00:35:13,510 --> 00:35:18,650 +القيامة سنكتشف فيه حاجات معجزة كل ما نظرناولذلك ما + +378 +00:35:18,650 --> 00:35:22,090 +تقولوش إن والله العلماء سبقونا ولم يتركوا لنا شيئا + +379 +00:35:22,090 --> 00:35:28,670 +لا كل ما نظرنا فيه وجدنا فيه إعجازا كل يوم كل حرف + +380 +00:35:28,670 --> 00:35:34,110 +في كل دقيقة فلا تبخلوا بالنظري في القرآن الكريم + +381 +00:35:34,110 --> 00:35:42,370 +وتدبر حروفه ومعانيه وأفعاله وأسماءه حتى + +382 +00:35:42,370 --> 00:35:47,660 +في التقديم يعني لاحظوا معايا وطفقة يخصفانيعليهما، + +383 +00:35:47,660 --> 00:35:52,040 +ما جالش من ورق الجنة عليهما لأنه ماكانش باهتم بورق + +384 +00:35:52,040 --> 00:35:55,120 +.. يعني بورق الجنة أكثر من الاهتمام بإن هذه الورقة + +385 +00:35:55,120 --> 00:36:00,840 +تسترهما عليهما تقديم، هذا تقديم جميل موضع الشات في + +386 +00:36:00,840 --> 00:36:06,840 +هذه الآية طفيقة .. طفيقة جاءت فعلا من أفعال الشروع + +387 +00:36:06,840 --> 00:36:12,460 +أو الإنشاء التي تدل على الشروع في اتيان الخبرأي + +388 +00:36:12,460 --> 00:36:18,660 +البدء بإنجازه والتلبس بأول جزء من أجزائه رفعت اسما + +389 +00:36:18,660 --> 00:36:25,600 +ألف الأثنين ونصبت خبرا جملة يخصفان مين التعيد + +390 +00:36:25,600 --> 00:36:29,480 +للشاهد؟ قولي يا بنتي الشاهد اللي هو قافقاه جاءت من + +391 +00:36:29,480 --> 00:36:33,100 +أفعال الشروق وابتدلوا على الشروق في اتيان الخبر + +392 +00:36:33,100 --> 00:36:37,260 +بإنجازه .. أي بدء بإنجازه والتلبس بأول جزء من + +393 +00:36:37,260 --> 00:36:43,760 +أجزائه رفعت اسما ألف الأثنينجملة يخصفان جملة ايه؟ + +394 +00:36:43,760 --> 00:36:48,300 +يخصفان واضح هذا الشاهد؟ هل هذا واضح؟ شاهد اخر + +395 +00:36:48,300 --> 00:36:55,500 +الشهر يقول ايه؟ يقول اراك علقت تظلم من أجرنا وظلم + +396 +00:36:55,500 --> 00:37:02,310 +الجاري اذلال المجيري تحذير شديد اللهجةأراك علقته + +397 +00:37:02,310 --> 00:37:08,490 +تظلم من أجرنا وظلم الجاري اذلال المجيل على الفكرة + +398 +00:37:08,490 --> 00:37:12,790 +هذا مسألة الجوار كانت مسألة موجودة في الجاهلية + +399 +00:37:12,790 --> 00:37:17,550 +فأقرها الإسلام لأنها كانت فيها نوع من أنواع + +400 +00:37:17,550 --> 00:37:23,150 +الشهامة والمروءة والكرم والجوار الحقيقة بينقسم إلى + +401 +00:37:23,150 --> 00:37:27,470 +قسمين جوار ملاسق اللي هو الجوار البيوت والجبار + +402 +00:37:27,470 --> 00:37:30,920 +معناه الحمايةواللي كان موجود في الجاهلية الحماية، + +403 +00:37:30,920 --> 00:37:34,460 +المعنى الأوسع للجوار اللي هو الحماية، بمعنى أن + +404 +00:37:34,460 --> 00:37:39,080 +يأتي شخص فيقول أنا في جواري فلان، حتى لو كان بيته + +405 +00:37:39,080 --> 00:37:43,140 +بعيد عن بيته مئات الأمطار، أنا في جواري يعني أنا + +406 +00:37:43,140 --> 00:37:50,140 +إيه؟ فيحميه مما يحمي نفسه وعياله، خلاص يصبح كأنه + +407 +00:37:50,140 --> 00:37:55,980 +جزء من بيته، فيحميه، وهذا الإسلام أقرأيضًا لأن + +408 +00:37:55,980 --> 00:37:58,540 +الرسول صلى الله عليه و سلم لما دخل مكة قال أنا في + +409 +00:37:58,540 --> 00:38:04,620 +جوار و على فكرة في فتح مكة .. مش أبو بكر قال من + +410 +00:38:04,620 --> 00:38:10,260 +دخل بيت ذاكره فهو آمن هذا جوار هذا نوع من أنواع + +411 +00:38:10,260 --> 00:38:13,980 +الجوار أيضًا الجوار الآخر اللي هو أيضًا الإسلام + +412 +00:38:13,980 --> 00:38:17,860 +يعني أصر عليه الجوار اللي في البيت اللي هو الجار + +413 +00:38:17,860 --> 00:38:28,370 +الجار وظل جبريل وصيني بالجار حتىو الجار كام منزله؟ + +414 +00:38:28,370 --> 00:38:38,330 +جار مسلم قريب وجار مسلم بعيد وجار قريب، + +415 +00:38:38,330 --> 00:38:44,090 +مش مسلم، لأ شوفنا .. حتى أهل الذمةإذا كان جارك .. + +416 +00:38:44,090 --> 00:38:48,270 +إذا كان جارك أيضًا له حقوق، لأنه في حق للجار، في + +417 +00:38:48,270 --> 00:38:53,010 +حق للإسلام، في حق للقرابة، أكثرهم حقوقًا الجار، + +418 +00:38:53,010 --> 00:38:57,030 +المسلم القريب، يعني اللي يكون من .. من دمك و لحمك، + +419 +00:38:57,030 --> 00:39:01,530 +في جار آخر مسلم، لكنه مش من عيلتك، أيضًا له حق + +420 +00:39:01,530 --> 00:39:07,330 +الإسلام ولا حق الجوارواحد تاني مش مسلم لكن هو جار + +421 +00:39:07,330 --> 00:39:10,710 +.. هذا بيقلوا حق الجوار .. و حق الجوار عظيم .. + +422 +00:39:10,710 --> 00:39:14,610 +الرسول صلى الله عليه و سلم لما جاره اليهودي امتنع + +423 +00:39:14,610 --> 00:39:18,410 +عن وضع القمامة أمام منزله .. ايه السوء؟ ذهب يزوره + +424 +00:39:18,410 --> 00:39:21,390 +.. و أسلم .. لأن هذا .. هذا الإسلام .. هيك علمنا + +425 +00:39:22,250 --> 00:39:27,710 +طبعا كل ما يدور الآن حول الأقباط والنصارى + +426 +00:39:27,710 --> 00:39:32,230 +والمسيحيه .. هذا شئ مفتعله لأن الإسلام يعني وصانا + +427 +00:39:32,230 --> 00:39:35,450 +بأهل الذمة أوصانا ديهم خيرا .. مدام هم في دينهم + +428 +00:39:35,450 --> 00:39:38,750 +ونحن في ديننا .. خلاص لهم دينهم وليه دينهم .. لكم + +429 +00:39:38,750 --> 00:39:42,230 +دينكم وليه دينكم على كل حوالي الشاعر هذا .. إله + +430 +00:39:42,230 --> 00:39:46,130 +جار .. وبيخاطب واحد بيقوله أراك علقت .. يعني بدأت + +431 +00:39:46,130 --> 00:39:51,330 +تظلم من أجارنايعني انا شايف انك انت ايه بدأت ظلم + +432 +00:39:51,330 --> 00:39:56,870 +يعني الظلم ليس كامل لكن بدأت وظلم الجاري بحذره + +433 +00:39:56,870 --> 00:40:01,770 +وظلم الجاري اذلاله المجير يعني اذا ظلمت جاري فانت + +434 +00:40:01,770 --> 00:40:07,550 +تذلم طبعا هذه قمة في الوفاء في المروء في الشهامة + +435 +00:40:07,550 --> 00:40:13,630 +ولو احنا بنطبق قصة الجوار بقسميه لعيشنا سعداء + +436 +00:40:13,630 --> 00:40:20,630 +كعالم مسلم يعني كدول اسلاميةموضوع الشاهد عليقته + +437 +00:40:20,630 --> 00:40:27,150 +حيث جاءت فعلا من أفعال الشروع أو الإنشاء التي تدل + +438 +00:40:27,150 --> 00:40:31,470 +على الشروع في إتيان الخبر أي البدء بإنجازه والتلبس + +439 +00:40:31,470 --> 00:40:39,250 +بأول جزء من أجزائه رفعت اسما تأ الفاعل ونصبت خبرا + +440 +00:40:39,250 --> 00:40:43,950 +جملة تظلم من أجرناعيد الشاهد ثاني، موضع الشاهد + +441 +00:40:43,950 --> 00:40:48,870 +عليقته جاءت فعلا من أفعال الشروعي أو الإنشاء التي + +442 +00:40:48,870 --> 00:40:53,430 +تدل على الشروعي في اتيان الخبر، أي البدء بإنجازه + +443 +00:40:53,430 --> 00:40:58,730 +أو التلبس بأول جزء من أجزائه، رفعت اسما تاء + +444 +00:40:58,730 --> 00:41:05,660 +الفاعل، ونصبت خبرا جملة تظلم من أجرهاموضوع الشهد + +445 +00:41:05,660 --> 00:41:09,380 +علبت جاءت فعلا من أفعال الشروع أو الاتشاق اللتي + +446 +00:41:09,380 --> 00:41:12,520 +تدل على الشروع في اتيان الخبر و أي .. أي اللي بدأ + +447 +00:41:12,520 --> 00:41:16,440 +فيه الجزء و التلبس بأول جزء من أجزاءها رفعت اسم + +448 +00:41:16,440 --> 00:41:20,180 +التأل فعل و نصبت خبرا جملة تظلم من أجلها و نصبت + +449 +00:41:20,180 --> 00:41:23,700 +خبرا جملة ايه؟ تظلم من أجلها نعرف البيت و نوصل + +450 +00:41:23,700 --> 00:41:25,740 +الدور في الإعراف بدقيقة راكة + +451 +00:41:28,880 --> 00:41:33,340 +صحيح يبقى أرى فعل مضارع أرى الآن يعني لأنه الماضي + +452 +00:41:33,340 --> 00:41:38,120 +منه إيه؟ رأى، الفعل الماضي منه رأى، إذا أرى فعل + +453 +00:41:38,120 --> 00:41:42,540 +مضارع مرفوع علامة رفي ضمن مقدرة بدون منع لأن هذه + +454 +00:41:42,540 --> 00:41:47,560 +الأسماء، اللي جانبك أين الفاعل؟ أنا والفاعل ضمير + +455 +00:41:47,560 --> 00:41:49,980 +مستتر وجوبا تقديره أنا اللي جانبك الكاف + +456 +00:41:52,990 --> 00:41:57,090 +صحيح والكاف ضمير متصل مبني على الفتح في محل نصب + +457 +00:41:57,090 --> 00:42:07,490 +مفعول بيه علقته صحيح + +458 +00:42:07,490 --> 00:42:12,890 +علقته فعل ناضي ناقص مبني على السكون لاتصاله بتاء + +459 +00:42:12,890 --> 00:42:18,410 +الفاعل و تاء الفاعل ضمير متصل مبني على الفتح في + +460 +00:42:18,410 --> 00:42:21,030 +محل رفع اسم علقة تظلمه + +461 +00:42:25,730 --> 00:42:29,910 +خلاص، يبقى تظلموا فعل مضارع مرفوع وعلامة رفعي + +462 +00:42:29,910 --> 00:42:33,030 +الضامن الظاهرة، والفعل ضمير مستتر وجوبا تقديره + +463 +00:42:33,030 --> 00:42:37,210 +أنت، من؟ + +464 +00:42:37,210 --> 00:42:42,450 +صحيح، من اسم موصول مبني على السكون في محل نصب + +465 +00:42:42,450 --> 00:42:44,490 +مفعول به، أجرنا + +466 +00:42:48,740 --> 00:42:53,200 +فاعلين تقصدين ناء الفاعلين وليست ناء الفاعل مافيش + +467 +00:42:53,200 --> 00:42:56,480 +حاجة لا شيء في العرب اسمه ناء الفاعل في عنا ناء + +468 +00:42:56,480 --> 00:43:00,760 +الفاعلين وناء الفاعلين ضمير متصل مبني على الفتح في + +469 +00:43:00,760 --> 00:43:06,200 +محل رفع فاعل أجرنا عيد و تاني أجرنا فعل ماضن مبني + +470 +00:43:06,200 --> 00:43:10,820 +على السكون لاتصاله بناء الفاعلين وناء الفاعلين + +471 +00:43:10,820 --> 00:43:14,700 +ضمير متصل مبني على الفتح في محل رفع فاعل اللي + +472 +00:43:14,700 --> 00:43:20,470 +عليها الدور جملة أجرناصلة الموصول إلى محل لها من + +473 +00:43:20,470 --> 00:43:25,990 +الإعراب اللى عليها الدور جملة تظلموا من أجرنا خبر + +474 +00:43:25,990 --> 00:43:30,630 +عليقة، إذا جملة تظلموا من أجرنا في محل نصف خبر + +475 +00:43:30,630 --> 00:43:34,710 +عليقة وجملة أجرنا فقط، صلة الموصول إلى محل لها من + +476 +00:43:34,710 --> 00:43:41,950 +الإعراب اللى بتدور من هنا، من هنا وظلمه أو استئناف + +477 +00:43:41,950 --> 00:43:47,890 +مبني على الفتح لما حل له من الإعراب، ظلمهمبتدأ + +478 +00:43:47,890 --> 00:43:50,910 +مرفوع علامة رفي اتضام الظاهرة اللي جنبك الجارى + +479 +00:43:50,910 --> 00:43:54,770 +مضاف اليه مجرور وعلامة جره الكسر الظاهرة اللي جنبك + +480 +00:43:54,770 --> 00:44:00,190 +اذلاله خبر المهتدأ مرفوع علامة رفي اتضام الظاهرة + +481 +00:44:00,190 --> 00:44:05,170 +المجيرى مضاف اليه مجرور وعلامة جره الكسر الظاهرة + +482 +00:44:05,170 --> 00:44:10,690 +على آخره هل هذا واضح؟ هل من سؤال عن هذا البيت؟ في + +483 +00:44:10,690 --> 00:44:17,670 +الشاهد؟ في الإعراب؟أخدت أسأل عن الدرس .. أخدت .. + +484 +00:44:17,670 --> 00:44:22,150 +اه يعني شرعت .. يعني بدأت .. يعني أنشأت .. جعلت + +485 +00:44:22,150 --> 00:44:28,290 +أقوم .. نفس الكلام بدأت .. شرعت .. إذا هذه هي .. + +486 +00:44:28,290 --> 00:44:32,990 +هذا هو القسم الثالث من أقسام أفعال المقاربة من حيث + +487 +00:44:32,990 --> 00:44:38,960 +المعنى، وهو أفعال الشروعي أو الإنشاءهل من سؤال + +488 +00:44:38,960 --> 00:44:44,400 +عامة سبق يا بنيات في أي سؤال استفسار تعليق إذا إلى + +489 +00:44:44,400 --> 00:44:45,700 +اللقاء في المحاضرة القادمة + diff --git a/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/7lbIfcYE47g_raw.json b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/7lbIfcYE47g_raw.json new file mode 100644 index 0000000000000000000000000000000000000000..31257e7b027a3bcd06bc7c789ec71159eb38f2a5 --- /dev/null +++ b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/7lbIfcYE47g_raw.json @@ -0,0 +1 @@ +{"segments": [{"id": 1, "seek": 3979, "start": 11.09, "end": 39.79, "text": "أعوذ بالله من الشيطان الرجيم بسم الله الرحمن الرحيم في المحاضر الماضي كنا قد بدأنا في الحديث عن الحرف الرابع من الحروف التي تعمل عما ليس وهو إن وقلنا إن تعمل عما ليس على مذهب أهل الكوفة وهذا نادر يعني أن تأتي إن بمعنى نفي بمعنى أن تكون حرف نفي هذا نادر والذين يعملون إن عما ليس هم أهل الكوفة", "tokens": [10721, 3615, 2407, 8848, 20666, 43761, 9154, 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المحاضر الماضي كنا قد بدأنا في الحديث عن + +3 +00:00:17,570 --> 00:00:21,790 +الحرف الرابع من الحروف التي تعمل عما ليس وهو إن + +4 +00:00:21,790 --> 00:00:28,850 +وقلنا إن تعمل عما ليس على مذهب أهل الكوفة وهذا + +5 +00:00:28,850 --> 00:00:33,430 +نادر يعني أن تأتي إن بمعنى نفي بمعنى أن تكون حرف + +6 +00:00:33,430 --> 00:00:39,350 +نفي هذا نادر والذين يعملون إن عما ليس هم أهل + +7 +00:00:39,350 --> 00:00:44,970 +الكوفةوادرسنا على ذلك قول الله عز وجل إن الذين + +8 +00:00:44,970 --> 00:00:49,210 +تدعون من دون الله عبادا على قراءة سعيد بن جبير + +9 +00:00:49,210 --> 00:00:54,130 +وأيضا قول الشاعر إن هو مستوليا على أحد إلا على + +10 +00:00:54,130 --> 00:00:58,860 +أضعف المجانينتبقى عندنا في هذا الموضوع شاهد واحد + +11 +00:00:58,860 --> 00:01:05,100 +وهو قول الشار إن المرء ميتا بنقضاء حياته ولكن بأن + +12 +00:01:05,100 --> 00:01:12,200 +يبغى عليه فيخذل إن المرء ميتا بنقضاء حياته ولكن + +13 +00:01:12,200 --> 00:01:17,660 +بأن يبغى عليه فيخذل ومعنى البيت واضح المرء لا يموت + +14 +00:01:17,660 --> 00:01:23,170 +إذا انقضت حياته لكن يموت إذا ظلم فخذلةلم يُأخذ له + +15 +00:01:23,170 --> 00:01:27,950 +حقه من .. من ظالميه فيكون في هذه الحالة ميتًا لأن + +16 +00:01:27,950 --> 00:01:32,930 +كثيرًا من الناس الذين وروا في التراب ما زالوا + +17 +00:01:32,930 --> 00:01:37,810 +أحياء بيننا وكثير من الناس من هم على .. من هم فوق + +18 +00:01:37,810 --> 00:01:43,550 +التراب هم أموات أيضًا لكنهم لا يدرون موضوع الشهادة + +19 +00:01:43,550 --> 00:01:51,190 +في هذا البيتجاءت حرف نفي تعمل عمل ليس رفعت اسما + +20 +00:01:51,190 --> 00:01:58,630 +المرء ونصبت حبرا ميتا وهذا نادر على مذهب أهل + +21 +00:01:58,630 --> 00:02:09,770 +الكوفة قولي يا بنتي وهذا + +22 +00:02:09,770 --> 00:02:16,410 +نادر على مذهب أهل الكوفة اعتقد بهذا الشاهدنكمل + +23 +00:02:16,410 --> 00:02:20,930 +الحديث في الحروف المشبه بليس وسنبدأ ان شاء الله + +24 +00:02:20,930 --> 00:02:26,990 +تعالى بالحديث عن موضوع آخر وهو أفعال المقاربة وقبل + +25 +00:02:26,990 --> 00:02:31,530 +أن نبدأ بها كما تعودنا إن كان هناك أي سؤال عن + +26 +00:02:31,530 --> 00:02:37,010 +الحروف المشبه بليس أو عما سبق بشكل عام، هل من سؤال + +27 +00:02:37,010 --> 00:02:43,230 +أو استفسار؟ إذا نبدأ في الحديث عن ما يسمى بأفعال + +28 +00:02:43,230 --> 00:02:44,270 +المقاربة + +29 +00:02:46,940 --> 00:02:54,260 +لها إسمان أفعال المقاربة أو كاد وأخواتها يعني يمكن + +30 +00:02:54,260 --> 00:03:02,100 +أن تكون في أحد الكتب النحوية تحت مسمى أفعال + +31 +00:03:02,100 --> 00:03:08,840 +المقاربة أو كاد وأخواتها طبعا لو قلنا أفعال + +32 +00:03:08,840 --> 00:03:15,630 +المقاربة هي من باب تسمية الكل بالجزءمن باب + +33 +00:03:15,630 --> 00:03:22,210 +التغليبي لأننا سنرى بعد قليل أن أفعال المقاربة هي + +34 +00:03:22,210 --> 00:03:28,690 +جزء بسيط من هذه الأفعال لكنه .. لكن العرب اعتادوا + +35 +00:03:28,690 --> 00:03:35,930 +أن يطلق الكل على الجزء أو بالعكس الجزء على الكلففي + +36 +00:03:35,930 --> 00:03:40,550 +قول الله عز وجل يجعلون أصابعهم في أذانهم من + +37 +00:03:40,550 --> 00:03:46,130 +الصواعق حذر الموت إنما أطلق الكل وأراد الجزء لأنه + +38 +00:03:46,130 --> 00:03:52,330 +ليس من المعقول أن يضع الإنسان الأصبع كاملا في أذنه + +39 +00:03:52,330 --> 00:03:57,170 +وإلا يعني انتهى السمع إنما يضع أيه اللي هو اللي + +40 +00:03:57,170 --> 00:04:01,310 +بيسميه الانمل طرف الأصبع إذا هو أطلق الأصبع وأراد + +41 +00:04:01,310 --> 00:04:07,500 +الطرف بمعنى أطلق الكل وأراد الجزءبالعكس هنا أطلق + +42 +00:04:07,500 --> 00:04:13,220 +الجزء وأراد الكل لأن أفعال المقاربة هي قسم بسيط من + +43 +00:04:13,220 --> 00:04:19,460 +كادا وأخواتها لكنه تغليبا ولكثرة الاستعمال أطلق + +44 +00:04:19,460 --> 00:04:25,320 +الجزء وأراده الكل ويمكن أيضا أن تسمى كادا وأخواتها + +45 +00:04:26,560 --> 00:04:32,320 +و ذلك قياسا على كان و أخواتها نحن عندما تحدثنا عن + +46 +00:04:32,320 --> 00:04:36,860 +كان و أخواتنا .. أخواتنا قلنا تسمى كان و أخواتها + +47 +00:04:36,860 --> 00:04:43,780 +لأن كان هي أم الباب و معنى أم الباب يعني أشهر هذه + +48 +00:04:43,780 --> 00:04:48,680 +الأفعال أكثرها دورانا على اللسان أكثرها استعمالا + +49 +00:04:48,680 --> 00:04:53,980 +بنفس هذا المنطق يمكن أن نقول كان و أخواتها + +50 +00:04:53,980 --> 00:05:00,190 +باعتباريأن كادة هي أم الباب هي أكثرها شهرة هي + +51 +00:05:00,190 --> 00:05:05,150 +أكثرها استعمالا هي أكثرها دورانا على اللسان ولذلك + +52 +00:05:05,150 --> 00:05:10,710 +لو قلنا كادة وأخواتها أو أفعال المقاربة الأمر سيان + +53 +00:05:10,710 --> 00:05:13,790 +عملها + +54 +00:05:13,790 --> 00:05:20,410 +هذه الأفعال وقبل أن أتحدث في عملها أقول هذه + +55 +00:05:20,410 --> 00:05:27,030 +الأفعال لا حصر لهابمعنى في كان واخوات يعرفنا أنها + +56 +00:05:27,030 --> 00:05:32,870 +ثلاثة عشر فعلا محدد معدود لكن في أفعال المقاربة + +57 +00:05:32,870 --> 00:05:39,490 +سنرى أنه لا يمكن أن نقوم بإحصائها ولا بحصرها وهذا + +58 +00:05:39,490 --> 00:05:44,710 +سنتحدث عنه لاحقا عندما نتحدث عن أفعال الشروع أو + +59 +00:05:44,710 --> 00:05:51,480 +الإنشاءوهي تعمل عملا واحدا أنها تدخل على الجملة + +60 +00:05:51,480 --> 00:05:57,040 +الإسمية المكونة من المبتدأ و الخبر فترفع المبتدأ + +61 +00:05:57,040 --> 00:06:03,320 +اسما لها و تنصب الخبر خبرا لها إذا تعمل نفس عمل + +62 +00:06:03,320 --> 00:06:10,160 +كانة و أخواتها أنها ترفع الاسم و تنصب الخبر هي + +63 +00:06:10,160 --> 00:06:18,340 +أفعال ناقصة أيضايعني العمل نسخ تنسخ حكم المبتدأي و + +64 +00:06:18,340 --> 00:06:23,040 +تنسخ حكم الخبري بالتحديد لأنها تدخل على الجملة + +65 +00:06:23,040 --> 00:06:27,900 +الإسمية فيظل المبتدأ مرفوعا على أنه اسمها أما + +66 +00:06:27,900 --> 00:06:33,460 +الخبر فيصبح إيه إذا هي تنسخ حكم الخبري إذا هي + +67 +00:06:33,460 --> 00:06:40,060 +أفعال ناسخة تشبه كان في النسخي وهي أفعال ناقص أيضا + +68 +00:06:40,060 --> 00:06:48,300 +تشبه كان في النقصيلأنها لا تكتفي بمرفوعها بل تحتاج + +69 +00:06:48,300 --> 00:06:55,180 +إلى منصوب لإكمال معناها لكنها تختلف عن كان + +70 +00:06:55,180 --> 00:06:59,140 +وأخواتها في أمور شوف الملاحظة المهمة في هذه + +71 +00:06:59,140 --> 00:07:07,000 +المسألة أنه لو كان الاتفاق كاملا بين كان وأخواتها + +72 +00:07:07,000 --> 00:07:13,600 +وكاد وأخواتها لأصبح تافي باب واحدفلماذا يفرض + +73 +00:07:13,600 --> 00:07:19,580 +النحات لكاد وأخواتها بابا مستقلا عن كان وأخواتها + +74 +00:07:19,580 --> 00:07:26,100 +إلا إذا كان هناك وجوه اختلاف نعم هناك وجوه اتفاق + +75 +00:07:26,100 --> 00:07:33,240 +في النقص والنسخ لكن هناك أيضا وجوه اختلاف من تعرف + +76 +00:07:33,240 --> 00:07:39,060 +لنا وجها من وجوه الاختلاف بين كان وأخواتها وكاد + +77 +00:07:39,060 --> 00:07:41,480 +وأخواتها اللي في الأخر هناك + +78 +00:07:45,480 --> 00:07:49,340 +يبقى .. يبقى وجه الخلاف الأول في المعنى، وجه + +79 +00:07:49,340 --> 00:07:55,020 +الخلاف الأول وين؟ في المعنى، نحن رأينا أن كان + +80 +00:07:55,020 --> 00:08:03,560 +وأخواتها لكل فعل منها معنى خاص به يستعمل فيه، كل + +81 +00:08:03,560 --> 00:08:10,870 +فعل له معنى، لكن سنرى لاحقاأن كاد وأخواتها يقسمها + +82 +00:08:10,870 --> 00:08:17,210 +النحات من حيث المعنى إلى مجموعات سنعرف أفعال + +83 +00:08:17,210 --> 00:08:22,050 +المقاربة وسنعرف أفعال الرجاء وأفعال الشروع أو + +84 +00:08:22,050 --> 00:08:29,480 +الإشارة إذا المعانيالتي تستخدم فيها كان و أخواتها + +85 +00:08:29,480 --> 00:08:34,520 +تختلف عن المعاني التي تستخدم فيها كان و أخواتها + +86 +00:08:34,520 --> 00:08:39,940 +هذا وجه من وجوه للاختلاف وجه آخر نعم خبر كان و + +87 +00:08:39,940 --> 00:08:42,860 +أخواتها يمكن أن يكون قصدا أو جملة أو شهر جملة أما + +88 +00:08:42,860 --> 00:08:46,800 +خبر كان و أخواتها فيكون جملة فعلي أو فعل وامر هذا + +89 +00:08:46,800 --> 00:08:53,000 +الوجه للخلاف الشديد بين كان و أخواتها و كان و + +90 +00:08:53,000 --> 00:08:59,810 +أخواتهاكان و أخواتها يمكن أن يأتي خبرها اسما مفردا + +91 +00:08:59,810 --> 00:09:06,450 +فقد أصبح الجو حارا .. أصبح الجو حارا اسم مفرد + +92 +00:09:06,450 --> 00:09:13,310 +الخبر اسم مفرد و يمكن أن يأتي خبرها شبه جملة فكان + +93 +00:09:13,310 --> 00:09:19,400 +الكتاب فوق الطاولة أو كانت الطالبات في القاعةويمكن + +94 +00:09:19,400 --> 00:09:24,240 +أن يأتي خبرها جملة، سواء كان جملة اسمية أو جملة + +95 +00:09:24,240 --> 00:09:30,360 +فعلية، كان زيد يقرأ الكتابة، وكان زيد أبوه نشيط، + +96 +00:09:30,360 --> 00:09:37,060 +إنما كادوا أخواتها قال النحات لابد، لابد يعني يجب + +97 +00:09:38,410 --> 00:09:45,910 +أن يكون خبرها جملة فعلية فعلها مضارع معنى ذلك لا + +98 +00:09:45,910 --> 00:09:51,710 +يأتي خبر كاد وأخواتها اسما مفردا ولا شبه جملة ولا + +99 +00:09:51,710 --> 00:09:56,670 +جملة فعلية فعلها أمر ولا جملة فعلية فعلها ماضن بل + +100 +00:09:56,670 --> 00:10:03,430 +لابد أن يكون خبرها جملة فعلية فعلها مضارع وهذا وجه + +101 +00:10:03,430 --> 00:10:09,680 +خلاف شديدبين كان وأخواتها وكاد وأخواتها ولذلك أفرض + +102 +00:10:09,680 --> 00:10:17,360 +النحات لها بابا مستقلا وأول ما سندرس في كاد + +103 +00:10:17,360 --> 00:10:21,640 +وأخواتها أو أفعال المقاربة هو أقسامها من حيث + +104 +00:10:21,640 --> 00:10:30,520 +المعنى قسمها النحات من حيث المعنى إلى ثلاثة أقسام + +105 +00:10:30,520 --> 00:10:36,210 +أفعال المقاربةو أفعال الرجاء و أفعال الشروع أو + +106 +00:10:36,210 --> 00:10:43,410 +الإنشاء وسنبدأ بأولها وهو أفعال المقاربة طبعا هو + +107 +00:10:43,410 --> 00:10:50,930 +أول قسم و أشهره وهي ثلاثة أفعال كادة و كربة و + +108 +00:10:50,930 --> 00:11:01,530 +أوشكة كادة كربة أوشكة تدل على قرب وقوع الخبرأفعال + +109 +00:11:01,530 --> 00:11:08,330 +المقاربة أقول مرة ثانية هي ما تدل على قرب وقوع + +110 +00:11:08,330 --> 00:11:12,130 +الخبر ولذلك سماها نحا أفعال ايه؟ لأن المقاربة جاءت + +111 +00:11:12,130 --> 00:11:19,890 +من القرب المقاربة جاءت من القرب كاد كرب أوشك أوشكت + +112 +00:11:19,890 --> 00:11:24,990 +السماء أن تمطريعني اقتربت من المطر هي لم تمطر + +113 +00:11:24,990 --> 00:11:34,450 +لكنها اقتربت اقتربت اقتربت تحقق الخبر قال + +114 +00:11:34,450 --> 00:11:42,710 +تعالى في شهد على ذلك يكاد زيتها يضيء ولو لم تمسسه + +115 +00:11:42,710 --> 00:11:50,740 +نار نور على نور عن ماذا يتحدث الله عز وجلعن الشجرة + +116 +00:11:50,740 --> 00:11:57,780 +الزيتون التي وصفها فقال لا شرقية ولا غربية يكادوا + +117 +00:11:57,780 --> 00:12:03,360 +لأنها شجرة مقدسة شجرة مباركة فزيتونها .. فزيت + +118 +00:12:03,360 --> 00:12:11,440 +الزيتونة هذه يكاد أن يضيء لكنه ما أضاش لأنه لو + +119 +00:12:11,440 --> 00:12:16,980 +أضاء لحترق انتم لاحظين نلاجئنا بكمية من زيت + +120 +00:12:16,980 --> 00:12:23,470 +الزيتون الصافي النقياللي مش مغشوش واضعناه في زجاجة + +121 +00:12:23,470 --> 00:12:30,550 +فله لمعان كأنه .. كأنه يضيء .. كأنه يضيء لأنه كما + +122 +00:12:30,550 --> 00:12:36,310 +قلت لو أضاء لحترق يكاد زيتها إيه .. إذا هو أضاء + +123 +00:12:36,310 --> 00:12:40,890 +اقترب من الإضاءة إذا يكاد موضع الشهادة في هذه + +124 +00:12:40,890 --> 00:12:47,830 +الآية كاده جاءت فعلا من أفعال المقاربةالتي تدل على + +125 +00:12:47,830 --> 00:12:55,550 +قرب وقوع الخبر رفعت اسما زيتها ونصبت خبرا جملة + +126 +00:12:55,550 --> 00:13:00,870 +يضيء ولاحظوا على جملة يضيء جملة فعلية فعلها مضارع + +127 +00:13:00,870 --> 00:13:06,950 +وأيضا في ملاحظة أخرى رفعت ضميرا يعود على الإسم أين + +128 +00:13:06,950 --> 00:13:11,730 +الفاعل في يضيء ضمير مستتر جوازا تقديره هو يعود على + +129 +00:13:11,730 --> 00:13:17,400 +.. على الزيتهتان ملاحظتان مهمتان الأول أن الخبر + +130 +00:13:17,400 --> 00:13:22,580 +جاء جملة فعلية فعلها مضارع والثاني أن هذا الفعل + +131 +00:13:22,580 --> 00:13:27,780 +المضارع قد رفع ضميرا يعود على الإسم إذا موضع + +132 +00:13:27,780 --> 00:13:32,750 +الشاهد مرة ثانية في هذه الآية يكادحيث جاء فعلا من + +133 +00:13:32,750 --> 00:13:37,410 +أفعال المقاربة التي تدل على قربي وقوع الخبر رفعت + +134 +00:13:37,410 --> 00:13:42,730 +اسما زيتها و نصبت خبرا جملة UDU .. نعم مين عيد + +135 +00:13:42,730 --> 00:13:47,530 +الشاهد .. عيد الشاهد .. نعم هناك .. + +136 +00:13:47,530 --> 00:13:47,810 +خبرا + +137 +00:13:54,420 --> 00:13:58,480 +اللي هي جملة يوضي وخلاص إلى هنا المهمان يعني + +138 +00:13:58,480 --> 00:14:02,740 +الشيئان الآخران فقط قلتهم للتوضيح أن الخبر جملة + +139 +00:14:02,740 --> 00:14:06,620 +فعلية فعلها مضارع وأن هذا الفعل المضارع قد رفع + +140 +00:14:06,620 --> 00:14:09,860 +ضميرا يعود على مين؟ على الاسم و هذا سنلاحظه في كل + +141 +00:14:09,860 --> 00:14:13,500 +الشواهد كل الشواهد فيها الخبر جملة فعلية فعلها + +142 +00:14:13,500 --> 00:14:17,980 +مضارع و هذا الفعل المضارع يرفع ضميرا يعود على .. + +143 +00:14:17,980 --> 00:14:24,310 +على مين؟ على الاسم يعود على من؟شاهد أخر قال تعالى + +144 +00:14:24,310 --> 00:14:30,550 +.. آسف قال الشهر كرب القلب من جواه يذوب حين قال + +145 +00:14:30,550 --> 00:14:37,230 +الوشات هند غضوب كرب القلب من جواه .. إيه يعني + +146 +00:14:37,230 --> 00:14:41,350 +جواه؟ لأ ليس من جواه، من جواه كان من داخله، من + +147 +00:14:41,350 --> 00:14:46,650 +جواه يعني من كثرة عشقه، ولا هى، الجواه درجة من + +148 +00:14:46,650 --> 00:14:50,970 +درجات الحب كرب .. طبعا أنا .. + +149 +00:14:54,190 --> 00:14:59,870 +كاروبا القلب من جواهه مش من جواهه او من جواهه يذوب + +150 +00:14:59,870 --> 00:15:06,850 +حين قال الوشاة هند غضوب يعني لما قالوله قالوا له + +151 +00:15:06,850 --> 00:15:14,490 +هند غضوب اقترب ان يذوب قلبه هو ذاب لو ذاب قلبه + +152 +00:15:14,490 --> 00:15:19,330 +لمات ولم قال بيت الشعر اه دي اتعدى احنا امر اخر + +153 +00:15:19,330 --> 00:15:26,230 +موضع الشاهد كاروباجاء فعلًا من أفعال المقاربة، + +154 +00:15:26,230 --> 00:15:30,430 +ولحظوا حتى القرب في .. في قربة و كربة، قربة و + +155 +00:15:30,430 --> 00:15:35,890 +كربة، يعني حتى الكاف والقاف مخرجهما قريب، فكربة + +156 +00:15:35,890 --> 00:15:40,550 +موضع الشهد جاء فعلا من أفعال المقاربة التي تدل على + +157 +00:15:40,550 --> 00:15:47,430 +قرب وقوع الخبر، رفع اسما القلب ونصب خبرا جملة + +158 +00:15:47,430 --> 00:15:49,730 +يذوب، قول يا بنتي + +159 +00:16:02,120 --> 00:16:08,240 +قرب جملة ايه؟ ولاحظ جملة يذوب جملة فعلية فعلها + +160 +00:16:08,240 --> 00:16:13,740 +مضارة، ايضا رفعت ضميرا يعود على اسم كاروبا اللي هو + +161 +00:16:13,740 --> 00:16:17,600 +القلبنعرف البيت .. نعرف بيت الشعر .. قبل ما نعرف + +162 +00:16:17,600 --> 00:16:21,020 +البيت في أي سؤال عن الشاهد .. إذا نبدأ من هنا .. + +163 +00:16:21,020 --> 00:16:27,880 +كرب القلب .. يبقى كرب فعل ماضي ناقص مبني على الفتح + +164 +00:16:27,880 --> 00:16:36,960 +.. كرب فعل ماضي ناقص مبني على الفتح .. القلب اسم + +165 +00:16:36,960 --> 00:16:40,380 +كرب مرفوع و علامة رفع الدم الظاهرة + +166 +00:16:43,690 --> 00:16:49,310 +يجب من كما قالت أخت كنا حرف جر مبني على السكون لا + +167 +00:16:49,310 --> 00:16:56,430 +محل له من الإعراب جواه طبعا + +168 +00:16:56,430 --> 00:17:04,240 +هو جواه يتكون من كلمتين جوا والهافجوى اسم مجرور + +169 +00:17:04,240 --> 00:17:10,280 +بمن وعلامة جره الكسرة المقدرة منع منظهوري التعذر + +170 +00:17:10,280 --> 00:17:18,520 +لأن هذا اسم مقصور فالذي منع منظهوري الكسرة هنا هو + +171 +00:17:18,520 --> 00:17:23,740 +ايه التعذر اللي عليها الدور هناك و الهاء في جواه + +172 +00:17:23,740 --> 00:17:27,000 +صح + +173 +00:17:32,390 --> 00:17:37,270 +مضاف إليه؟ الهاق ضمير متصل مبني على الضم في محل جر + +174 +00:17:37,270 --> 00:17:43,910 +مضاف إليه، يذوب .. صحيح، + +175 +00:17:43,910 --> 00:17:48,430 +يذوب فعل مضارع مرفوع علامة رفع الضم الظاهرة اللي + +176 +00:17:48,430 --> 00:17:54,280 +جنبك أين الفاعل؟يعودوا إلى القلب خلّينا بس قبل + +177 +00:17:54,280 --> 00:18:00,900 +الجملة الفاعل .. الفاعل ضمير مستتر جوازا تقديره هو + +178 +00:18:00,900 --> 00:18:05,020 +يعود على القلب هذا اللي بننبه عليه لأنه .. لأنه في + +179 +00:18:05,020 --> 00:18:08,260 +شروط العمل سنحتاج إلى هذا اللي جانبك جملة يذوب + +180 +00:18:08,260 --> 00:18:13,420 +كربا + +181 +00:18:13,420 --> 00:18:18,940 +جملة يذوب في محل نصبي خبر كربا اللي عليها الدور + +182 +00:18:18,940 --> 00:18:25,940 +حينظرف زمان منصوب وعلامة نصبه الفتحة الظاهرة على + +183 +00:18:25,940 --> 00:18:30,040 +آخره قال فعل + +184 +00:18:30,040 --> 00:18:35,720 +ماضي مبني على الفتح اللي جنبك الوشاتو فاعل مرفوع + +185 +00:18:35,720 --> 00:18:42,140 +وعلامة رفعي الضم الظاهرة اللي جنبك هند ولحظه هند + +186 +00:18:42,140 --> 00:18:50,600 +علم ثلاثي ساكن الوسطيجوز صرفه و يجوز منعه من الصرف + +187 +00:18:50,600 --> 00:18:56,740 +و الشاعر في هذا البيت لجأ إلى صرفه و الدليل على + +188 +00:18:56,740 --> 00:19:03,420 +ذلك أنه جاء منونا لأن الفرق بين الممنوع من الصرف و + +189 +00:19:03,420 --> 00:19:07,960 +المصروف هو في التنوين .. حينما قالوا ممنوع من + +190 +00:19:07,960 --> 00:19:14,020 +الصرف يعني ممنوع منلأن الصرف معناه التنوين الصرف + +191 +00:19:14,020 --> 00:19:20,140 +معناه إيه ممنوع من الصرف يعني ممنوع .. إذا هذا اسم + +192 +00:19:20,140 --> 00:19:24,420 +المصروف هندل مبتدأ مرفوء علامة رفع الدم الظاهرة + +193 +00:19:24,420 --> 00:19:30,500 +غضوب .. خبر المبتدأ مرفوء علامة رفع الدم الظاهرة + +194 +00:19:30,500 --> 00:19:37,390 +على آخره عندنا جملتانجملة هند غضوبه وجملة قال + +195 +00:19:37,390 --> 00:19:42,770 +الوشاته هند غضوبه، من تعرف؟ إعراب قول الجملتين، + +196 +00:19:42,770 --> 00:19:49,940 +اقولي؟ قال الوشاته هند غضوبهيبقى الجملة الأولى + +197 +00:19:49,940 --> 00:19:55,860 +جملة الإسمية جملة هند غضوب في محل نص بمقول القول + +198 +00:19:55,860 --> 00:20:04,080 +عيد تانى الجملة الإسمية هند غضوب في محل نص بمقول + +199 +00:20:04,080 --> 00:20:08,120 +القول لان انا جاي بعد قالة، ضالت عندنا جملة واحدة + +200 +00:20:08,120 --> 00:20:10,420 +اللي قال لو شاته، نعم يا بنتى + +201 +00:20:14,850 --> 00:20:22,210 +صحيح؟ لأ للظرف جملة قال الوشاته هند غضوبه في محل + +202 +00:20:22,210 --> 00:20:28,670 +جر مضاف إليه للظرف اللي هو حين هل هذا واضح؟ في أي + +203 +00:20:28,670 --> 00:20:33,190 +سؤال عن هذا البيت؟ في الشاهد؟ في الإعراب؟ هل من + +204 +00:20:33,190 --> 00:20:42,550 +سؤال؟ إذا إحنا عندنا كروبة و كادة و أوشكةاللي هي + +205 +00:20:42,550 --> 00:20:47,850 +أفعال أيه؟ التي تدل على قرب وقوع الخبر قلت أوشكت + +206 +00:20:47,850 --> 00:20:53,270 +السماء أن تمطر وقال تعالى يكاد زيتها يضيء وقال + +207 +00:20:53,270 --> 00:20:58,250 +الشعر كرب القلب من جواه يذوب هل هذا واضح في أي + +208 +00:20:58,250 --> 00:21:03,850 +سؤال عامة سبق؟ إذا ننتقل إلى القسم الثاني من أفعال + +209 +00:21:03,850 --> 00:21:09,240 +المقاربة من حيث المعنى وهو أفعال الرجاءوأفعال + +210 +00:21:09,240 --> 00:21:16,370 +الرجاء هي ما تدل على رجاء تحقق الخبرةطبعا واضح ان + +211 +00:21:16,370 --> 00:21:19,610 +احنا المصطلحات النحوية نأتي منها من نفسنا .. من + +212 +00:21:19,610 --> 00:21:23,270 +نفس النحو قولنا مقاربة تدل على القرر، رجاء تدل على + +213 +00:21:23,270 --> 00:21:28,130 +الرجاء، إذن هي تدل على رجاء تحقق خبر، وهي ثلاثة + +214 +00:21:28,130 --> 00:21:33,870 +أفعال عسى وحرى وخلولقة، بعد شوية واحدة هتنسوا + +215 +00:21:33,870 --> 00:21:37,030 +هتقولي إيش معنى خلولقة؟ والله إيش معنى حرى؟ لأن + +216 +00:21:37,030 --> 00:21:40,010 +احنا لا نكثر استخدامها، يعني المستخدم من هذه + +217 +00:21:40,010 --> 00:21:43,820 +الأفعال الثلاثة عسىإنما حرق وخلولة لا نستخدمها + +218 +00:21:43,820 --> 00:21:50,360 +كثيرا لكن هي تأخذ نفس المعنى لعسى رجاء تحقق الخبر + +219 +00:21:50,360 --> 00:21:55,320 +كما جاء في قول الله عز وجل فعسى الله أن يأتي + +220 +00:21:55,320 --> 00:22:01,940 +بالفتح فعسى الله أن يأتي بالفتح موضع الشاد في هذه + +221 +00:22:01,940 --> 00:22:09,370 +الآية عسى جاء فعلا من أفعال الرجاءالتي تدل على + +222 +00:22:09,370 --> 00:22:17,150 +رجاء تحقق الخبر رفعت اسما لفظ الجلالة الله ونصبت + +223 +00:22:17,150 --> 00:22:22,290 +خبرا جملة أن يأتي بالفتح جولي يا بنتى مبقى الشالب + +224 +00:22:22,290 --> 00:22:26,870 +عزة جاء فعلا على رجاء تدل على رجاء تحقق الخبر رفعت + +225 +00:22:26,870 --> 00:22:31,190 +اسما لفظ الجلالة الله ونصبت خبرا جملة أن يأتي + +226 +00:22:31,190 --> 00:22:35,930 +بالفتح هو جملة أن يأتي بالفتححرى النصر أن يأتي .. + +227 +00:22:35,930 --> 00:22:40,930 +حرى النصر إيه؟ رجاء يعني أن يأتي النصر خلولقة + +228 +00:22:40,930 --> 00:22:45,850 +السماء أن تمطر كما قال زيبا وايه في كتابه خلولقة + +229 +00:22:45,850 --> 00:22:50,210 +السماء أن تمطر يعني نرجو من الله عز وجل أن تمطر + +230 +00:22:50,210 --> 00:22:54,830 +رجاء أن يتحقق الخبر هذا هو القسم الثاني من أقسامي + +231 +00:22:55,450 --> 00:23:00,850 +أفعال المقاربة من حيث المعنى وهو أفعال الرجاء التي + +232 +00:23:00,850 --> 00:23:07,590 +تدل على رجاء تحقق الخبر كام فعلا؟ اللي هي عسى وحرى + +233 +00:23:07,590 --> 00:23:14,830 +وخلوة القسم الثالث أفعال الشروع أو الإنشاء وأفعال + +234 +00:23:14,830 --> 00:23:20,570 +الشروع أو الإنشاء لاحظ بالمقارنة عندما تحدثنا عن + +235 +00:23:20,570 --> 00:23:24,510 +أفعال المقاربة قلنا لم يتحقق الخبر يقترب من التحقق + +236 +00:23:25,430 --> 00:23:29,810 +أفعال الرجاء أيضًا لم يتحقق، نرجو أن يتحقق، لكن في + +237 +00:23:29,810 --> 00:23:37,290 +أفعال الشروع الفعل بدأ في التحقق، تدل على الشروع، + +238 +00:23:37,290 --> 00:23:42,170 +عشانك سميناها أفعال الشروع، تدل على الشروع في + +239 +00:23:42,170 --> 00:23:47,440 +اتيان الخبر، ما معنى الشروع؟يعني البدء في إنجاز + +240 +00:23:47,440 --> 00:23:51,440 +الخبر البدء في إنجازه وما معنى البدء في إنجازه + +241 +00:23:51,440 --> 00:23:59,420 +يعني التلبس بأول جزء من أجزائه مثال لو قلت أنا بدأ + +242 +00:23:59,420 --> 00:24:06,840 +الطفل يبكي أو شارع الطفل يبكي يعني بدأ يعني الصوت + +243 +00:24:06,840 --> 00:24:12,940 +الصوت الطفل او صوت صوت بكاء الطفل بدأ بالظهور قد + +244 +00:24:12,940 --> 00:24:18,630 +لا يكون وصل إلىقمة الصوت الانفجار اللحظة الحاسمة + +245 +00:24:18,630 --> 00:24:24,710 +في الصراخ لكنه بدأ أنشأ الطالب يكتب معناه ذلك أنه + +246 +00:24:24,710 --> 00:24:29,890 +فتح الكراس و بدأ يكتب بسم الله الرحمن الرحيم بدأ + +247 +00:24:29,890 --> 00:24:35,490 +فعلا بدأ يخط بالقلم بدأ يكتب أنشأ المدرس و يلقي + +248 +00:24:35,490 --> 00:24:38,790 +المحاضرة معناه ذلك أنه فعلا يعني واقف أمام الطلاب + +249 +00:24:38,790 --> 00:24:42,670 +و قال بسم الله الرحمن الرحيم و بدأ يشرح إذا هي + +250 +00:24:42,670 --> 00:24:48,510 +البدأأو الشروع في إيتيان الخبر يعني البدء بإنجاز + +251 +00:24:48,510 --> 00:24:53,970 +الخبر يعني التلبس بأول جزء من أجزاء الفعل اللي هو + +252 +00:24:53,970 --> 00:24:59,470 +الخبر وهي كثيرة ومتنوعة ولا حصر لها لهذا أنا قلت + +253 +00:24:59,470 --> 00:25:05,350 +في البداية عندنا كان وأخواتها 13 فعل لكن أفعال + +254 +00:25:05,350 --> 00:25:11,210 +الشروع لا حصر لها لماذا؟ لأن كل فعل تام + +255 +00:25:13,570 --> 00:25:18,190 +يتضمن معنى الشروع أو الإنشاء يصبح فعلًا من أفعال + +256 +00:25:18,190 --> 00:25:23,590 +الشروع أو الإنشاء يصبح فعلًا ناقصًا كل فعل تم + +257 +00:25:23,590 --> 00:25:30,650 +يتضمن معنى الشروع أو الإنشاء يصبح فعلًا من أفعال + +258 +00:25:30,650 --> 00:25:34,830 +الشروع أو الإنشاء يصبح فعلًا ناقصًا ولو مثلت أمثلة + +259 +00:25:34,830 --> 00:25:41,630 +كثيرة، لو قلت بدأ، بدأ في الأصل فعل تامفقد بدأت + +260 +00:25:41,630 --> 00:25:47,510 +عملي بدأت فعل وفعل وعملي مفعول به بدأت ألقى + +261 +00:25:47,510 --> 00:25:54,210 +المحاضرة صار فعل نقص لأنه تضمن معنى الشروع بدأت + +262 +00:25:54,210 --> 00:25:58,590 +ألقى المحاضرة يعني شارعته أي تلبست بأول جزء من + +263 +00:25:58,590 --> 00:26:05,210 +أجزايا أقام أقام فعلتان أقام المهندس بنية جميلة + +264 +00:26:08,330 --> 00:26:13,410 +قام الطالب يشرح الدرس، قام الطالب يشرح الدرس، هذا + +265 +00:26:13,410 --> 00:26:17,510 +فعل ناقص، أنشأ نفس الكلام، أخذ نفس الكلام، أخدت + +266 +00:26:17,510 --> 00:26:21,630 +القلمة مثلا، أخدت القلمة، لكن أخذ المتسابق يجري في + +267 +00:26:21,630 --> 00:26:26,730 +المضمار، صار فعلا ناقصا، إذا أعود فأقول مرة ثانية، + +268 +00:26:26,730 --> 00:26:34,340 +كل فعل تاميتضمن معنى الشروع يصبح فعلا من أفعال + +269 +00:26:34,340 --> 00:26:39,760 +الشروع أو الإنشاء أي يصبح فعلا ناقصا بعد أن كان + +270 +00:26:39,760 --> 00:26:45,420 +تاني هذا كما قلت بعكس كان و أخواتها رأينا في كان و + +271 +00:26:45,420 --> 00:26:53,280 +أخواتها أنها أفعال ناقصةلكنها إن تضمنت معنى فعل + +272 +00:26:53,280 --> 00:26:58,420 +تام تصبح فعلا تاما ودرسنا على ذلك شوية كثيرة إذا + +273 +00:26:58,420 --> 00:27:04,460 +كنتوا تذكرونها وإن كان ذو عسرة فنظرة إلى ميزة كان + +274 +00:27:04,460 --> 00:27:10,380 +في الأصل ناقص لكن لما تضمن معنى وجده أو وجده صار + +275 +00:27:10,380 --> 00:27:15,440 +فعل تام هنا بالعكس وفي الأصل فعل تام إن تضمن معنى + +276 +00:27:15,440 --> 00:27:20,360 +الشروع صار فعل ناقصو كما قلت أفعال كثيرة و غير + +277 +00:27:20,360 --> 00:27:29,080 +محصورةمثل مثلا لو قلنا أخذه و جعله و شرعه و أنشأه + +278 +00:27:29,080 --> 00:27:34,260 +و استهلى و هلهلى و قربه و قامه و أخذه و طفقة هذه + +279 +00:27:34,260 --> 00:27:38,620 +كلها أفعال أيه؟ أفعال الشروع أو هي جزء نقول كلها + +280 +00:27:38,620 --> 00:27:41,800 +.. كل أفعال الشروع هي جزء من أفعال الشروع أو + +281 +00:27:41,800 --> 00:27:46,380 +الإنشاء ولا نستطيع .. ولا يستطيع واحد أن يعني + +282 +00:27:46,380 --> 00:27:53,010 +يحصيها أو أن يحصرها أو أن يكمل عددهاشاهد على ذلك + +283 +00:27:53,010 --> 00:27:57,010 +قول الله عز وجل وطفق يخصفان عليهم من وراق الجنة + +284 +00:27:57,010 --> 00:28:06,730 +وطفق يخصفان عليهم من وراق الجنة طبعا هذه قصة من + +285 +00:28:06,730 --> 00:28:13,690 +ادم وحواء عليهم السلام لما كان في الجنة لما كان + +286 +00:28:13,690 --> 00:28:20,930 +وين؟ في الجنةوأمرهم الله عز وجل أن لا يأكل من شجرة + +287 +00:28:20,930 --> 00:28:26,810 +من شجر الجنة من ثمارها فوسوس لهم الشيطان بعض + +288 +00:28:26,810 --> 00:28:33,130 +الروايات الإسرائيليات بتقول أن حواء هي التي وسوست + +289 +00:28:33,130 --> 00:28:38,430 +لآدم وبعضها بتقول لأ هي الشيطان وسوس لحواء وحواء + +290 +00:28:39,190 --> 00:28:45,090 +يعني هي التي أغرت آدم عليه السلام بأن يأكل من + +291 +00:28:45,090 --> 00:28:50,170 +الشجرة و أنا أقول القرآن واضح في هذه المثلة فوسوس + +292 +00:28:50,170 --> 00:28:55,190 +لهما يعني اتنين لأنه لا يفرق بينهما و صحيح يعني + +293 +00:28:55,190 --> 00:29:02,190 +الأنثى لها دلال على الرجل أو كذا لكن .. لكن هذه + +294 +00:29:02,190 --> 00:29:05,490 +إسرائيليات يعني .. يعني إلصاق التهمة ب .. ب .. + +295 +00:29:05,490 --> 00:29:10,270 +بحواء يبعد التهمة عن الشيطان .. عن الشيطانوالشيطان + +296 +00:29:10,270 --> 00:29:13,590 +ماكانش له عمل في الجنة إلا آدم وحواء عليهما السلام + +297 +00:29:13,590 --> 00:29:17,350 +فيبقى يوسوس لحواء بقى فقط ويخلي آدم مش معقول، غيره + +298 +00:29:17,350 --> 00:29:22,530 +معقول، ولأن القرآن كان واضحا فوسوس لهما الشيطان، + +299 +00:29:22,530 --> 00:29:28,870 +وهذا أيضا رفع للحرج عن حواء وعن ذريتها إلى يوم + +300 +00:29:28,870 --> 00:29:34,210 +القيامة، فإن الشيطان وسوس لهماطبعا ناس ييجي واحد + +301 +00:29:34,210 --> 00:29:37,190 +يقول طب هو لو ما أكلش آدم وحواء من الشجرة ماكان + +302 +00:29:37,190 --> 00:29:41,590 +احنا الآن في الجنة كلام غير معقول وغير منطقي لأن + +303 +00:29:41,590 --> 00:29:47,810 +الله عز وجل يعرف أن فترة الإنسان الذي خلقه حب + +304 +00:29:47,810 --> 00:29:53,230 +الاستطلاع وأنه ضعف يعني نقطة الضعف دخل الشيطان + +305 +00:29:53,230 --> 00:29:58,790 +منها اللي هي الخلد ما هو قال له هذه شجرة ايهوملك + +306 +00:29:58,790 --> 00:30:04,690 +لا يبلاه فالإنسان دائما فطر فيه حبل استطلاع عارف + +307 +00:30:04,690 --> 00:30:08,230 +ربنا أنه لما قال له ما تاكلش من هذه الشجرة هياكل + +308 +00:30:08,230 --> 00:30:15,090 +منها فتظهر له سوءته ثم ينزل إلى الأرض فيعمر الأرض + +309 +00:30:15,090 --> 00:30:20,690 +لأن هذا أولا و أخيرا مدار خلق الإنسان لتعمير خليفة + +310 +00:30:20,690 --> 00:30:24,480 +الله عز وجل في الأرضفواحد ييجي يقول لأ هو لو ما + +311 +00:30:24,480 --> 00:30:28,480 +أكلش لضال في الجنة لضالنا احنا في الجنة يعني ذريعي + +312 +00:30:28,480 --> 00:30:31,860 +.. طب هذا غير معقول غير منطق لأن هيك .. هيك مسار + +313 +00:30:31,860 --> 00:30:36,740 +الحكاية يعني + +314 +00:30:36,740 --> 00:30:39,740 +.. يعني احنا .. احنا .. يعني لا نريد أن نغيل في + +315 +00:30:39,740 --> 00:30:43,860 +هذا الخيال أن والله كان احنا الآن في الجنة وكان + +316 +00:30:43,860 --> 00:30:48,060 +خلاص يعني الأمور تمام .. لا هو هكذا .. هكذا مدار + +317 +00:30:48,060 --> 00:30:52,800 +الحكايةبيخلق قادة محواء بيقولوا ما تاكلوش و لاحظوا + +318 +00:30:52,800 --> 00:30:57,380 +عادي احنا حتى الآن في ناس ليه حبل استطلاع موجود + +319 +00:30:57,380 --> 00:31:02,000 +يعني لو جئ بواحد و قلت له هذا قصر فيه 200غرفة .. + +320 +00:31:02,000 --> 00:31:04,940 +كل الغرف مسموح أنك تدخلها إلا هذه الغرفة .. هيخل + +321 +00:31:04,940 --> 00:31:10,620 +كل الغرف و يدخل هذه الغرفة .. هذا فطرة .. فطرة في + +322 +00:31:10,620 --> 00:31:13,620 +الإنسان .. هيك ربنا خلقوا .. خلقوا فيه عب إيه؟ .. + +323 +00:31:13,620 --> 00:31:17,820 +فطرة .. و الشيطان على فكرة .. يدخل للإنسان من باب + +324 +00:31:17,820 --> 00:31:21,380 +ضعفه .. من نقطة الضعف .. يعرف إن هو بيحب كذا فبيظل + +325 +00:31:21,380 --> 00:31:25,380 +يوسوس له .. إيش معنى الوسوسة يعني؟ الإلحاح .. يعني + +326 +00:31:25,380 --> 00:31:27,600 +إنه عمل كذا و عمل كذا اليوم و بكرا و بعد .. و + +327 +00:31:27,600 --> 00:31:31,550 +بعدين ماعندهوش يأس ..مافيش يأس بيضلي واسوس يلق + +328 +00:31:31,550 --> 00:31:34,790 +يعني و هو واسوس للإنسان الصابر لكن اللي .. اللي .. + +329 +00:31:34,790 --> 00:31:40,310 +اللي .. اللي من أول مرة يعني فشل في صده خلاص ما + +330 +00:31:40,310 --> 00:31:44,930 +وانتهى يعني لو .. لو .. لو واسوس اللي هو عمل سيء و + +331 +00:31:44,930 --> 00:31:47,150 +صار الإنسان بيعمل هذا العمل السيء إيش بيسوي + +332 +00:31:47,150 --> 00:31:50,170 +الشيطان؟ بيقعد هناك كيك في الزاوية و بيقعد يضحك + +333 +00:31:50,170 --> 00:31:53,950 +عليه و بطلعله لسانه و يقول أنا ضحكت عليك مافيش + +334 +00:31:53,950 --> 00:31:56,490 +فيها كلام لكن الإنسان اللي .. اللي .. يعني واحد + +335 +00:31:56,490 --> 00:31:59,890 +بصلي بيروح بيوسوس لهفي الصلاة قولوا عدد ركعات + +336 +00:31:59,890 --> 00:32:03,130 +تلاتة وانت صليت اربع في المغرب مثلا يعني او عد + +337 +00:32:03,130 --> 00:32:06,070 +ركعات تلاتة وانت صليت اتنين تتظل يوسوس لما الانسان + +338 +00:32:06,070 --> 00:32:08,870 +يقول انا صليت ركعتين ولا تلاتة الله انا اعرف يعني + +339 +00:32:08,870 --> 00:32:12,630 +والله .. هذي هذي يوسوس الشيطان طبعا هو احد يقول في + +340 +00:32:12,630 --> 00:32:17,070 +الصلاة نعم في الصلاة هو يعني هو اكثر الناس اكثر من + +341 +00:32:17,070 --> 00:32:21,370 +يوسوس لهم الشيطان الناس الملتزنينالملتزمين هو اللي + +342 +00:32:21,370 --> 00:32:25,710 +مش ملتزم خلاص انتهى بالنسبة له يعني هذا أمر يعني + +343 +00:32:25,710 --> 00:32:30,610 +منتهي اه لكن الملتزم هو بواسط الإسلامين الملتزم + +344 +00:32:30,610 --> 00:32:34,270 +اللي عنده أخلاق اللي عندها أخلاق المحترم اللي + +345 +00:32:34,270 --> 00:32:38,220 +بيسرقش مثلا بيقولوا اهبيوسوس له حب المال طب + +346 +00:32:38,220 --> 00:32:42,180 +الأولاد و بدهم يتجوز و بكرا بدهم يتعلم و نبني لهم + +347 +00:32:42,180 --> 00:32:45,260 +بيت طب يالله يا سيدي هي .. يعني لو سرقت ألف دينار + +348 +00:32:45,260 --> 00:32:48,700 +مش هيبين من الميزانية اللي هي مائة ألف دينار مثلا + +349 +00:32:48,700 --> 00:32:51,980 +مش هيبين فبروح سارج مسكين بسرق الألف الأول و بيبقى + +350 +00:32:51,980 --> 00:32:58,020 +يسرق لمواصل المائة ألف فلمّا + +351 +00:32:58,020 --> 00:33:04,400 +وسوس لهم الشيطان راحوا أكلوا من الشجرة فبدت لهم و + +352 +00:33:04,400 --> 00:33:10,370 +هذا أيضا أحدهالفطر التي خُلِق الإنسان عليها اللي + +353 +00:33:10,370 --> 00:33:17,490 +هي الحياء .. الحياء لما بدت لهم سوئاته مائساه طفق + +354 +00:33:17,490 --> 00:33:20,690 +يخصفان عليه .. لاحظوا معايا انتوا بتصوروا هكذا ان + +355 +00:33:20,690 --> 00:33:24,850 +آدم وحواء عليهم السلام في الجنة وحدهما مافيش حد + +356 +00:33:24,850 --> 00:33:31,770 +فمما يخجلان يعني هو هيك بالمنطق ال .. ال .. نقول + +357 +00:33:31,770 --> 00:33:35,990 +القاصر طب ليش يغطوا حالهم يعني ما هم اتنين لوحدهم + +358 +00:33:35,990 --> 00:33:41,680 +في الجنة خلاصلأ الحياة فطرة فطرها الله عز وجل + +359 +00:33:41,680 --> 00:33:47,600 +للإنسان أما أولئك الذين يشذون عن فطرة الله عز وجل + +360 +00:33:47,600 --> 00:33:53,950 +فلا شأن لنا بهم أما الإنسان السوي العاقلالحياء + +361 +00:33:53,950 --> 00:33:57,830 +فطرة فيه، على طول هما ما ان بدت لهم سوقات و ما .. + +362 +00:33:57,830 --> 00:34:02,650 +حتى ايه؟ طافقة يخصفان، و لاحظوا معايا .. لاحظوا + +363 +00:34:02,650 --> 00:34:09,090 +معايا البلاغة او نقول الإعجاز الصوتي في يخصفان، ما + +364 +00:34:09,090 --> 00:34:15,860 +جالش يقطفان، جال يخصفان، لأن الخصف للوعقأما القطف + +365 +00:34:15,860 --> 00:34:20,820 +للثمرة و أنتوا لو جربتوا تقطعوا ورقة هتلاقوا فيها + +366 +00:34:20,820 --> 00:34:25,180 +الصاد حرف الصاد و لو جربتوا تقطعوا ثمرة هتلاقوا + +367 +00:34:25,180 --> 00:34:30,480 +فيها حرف الطا قطف يعني أنتوا .. يعني أصيغوا السمعة + +368 +00:34:30,480 --> 00:34:35,980 +هتلاقوا فعلا الورقة يعني يناسبها خصفة و الثمرة + +369 +00:34:35,980 --> 00:34:42,090 +يناسبها قطفة هذا إعجازما جالش .. ما جالش وطفق يعني + +370 +00:34:42,090 --> 00:34:47,510 +يجمعان من ورق الجنة قال يخصفان لأن الخصف كما تراهن + +371 +00:34:47,510 --> 00:34:52,450 +له صوت اللي هو في حرف الصاد و القطف له صوت في حرف + +372 +00:34:52,450 --> 00:34:57,730 +ايه؟ الطاواضح؟ طبعا هذا يعني ايه اللي بيتأمل في + +373 +00:34:57,730 --> 00:35:01,870 +القرآن الكريم وفي حروفه وفي معانيه بيجد فيه من + +374 +00:35:01,870 --> 00:35:05,870 +الإعجاز وكل يوم على فكرة ما هو في بعض الناس بيقول + +375 +00:35:05,870 --> 00:35:09,310 +ايه ما هو في علماء كثر قد سبقونا إلى الكلام في + +376 +00:35:09,310 --> 00:35:13,510 +الإعجاز كل ما نظرنا في القرآن الكريم إلى يوم + +377 +00:35:13,510 --> 00:35:18,650 +القيامة سنكتشف فيه حاجات معجزة كل ما نظرناولذلك ما + +378 +00:35:18,650 --> 00:35:22,090 +تقولوش إن والله العلماء سبقونا ولم يتركوا لنا شيئا + +379 +00:35:22,090 --> 00:35:28,670 +لا كل ما نظرنا فيه وجدنا فيه إعجازا كل يوم كل حرف + +380 +00:35:28,670 --> 00:35:34,110 +في كل دقيقة فلا تبخلوا بالنظري في القرآن الكريم + +381 +00:35:34,110 --> 00:35:42,370 +وتدبر حروفه ومعانيه وأفعاله وأسماءه حتى + +382 +00:35:42,370 --> 00:35:47,660 +في التقديم يعني لاحظوا معايا وطفقة يخصفانيعليهما، + +383 +00:35:47,660 --> 00:35:52,040 +ما جالش من ورق الجنة عليهما لأنه ماكانش باهتم بورق + +384 +00:35:52,040 --> 00:35:55,120 +.. يعني بورق الجنة أكثر من الاهتمام بإن هذه الورقة + +385 +00:35:55,120 --> 00:36:00,840 +تسترهما عليهما تقديم، هذا تقديم جميل موضع الشات في + +386 +00:36:00,840 --> 00:36:06,840 +هذه الآية طفيقة .. طفيقة جاءت فعلا من أفعال الشروع + +387 +00:36:06,840 --> 00:36:12,460 +أو الإنشاء التي تدل على الشروع في اتيان الخبرأي + +388 +00:36:12,460 --> 00:36:18,660 +البدء بإنجازه والتلبس بأول جزء من أجزائه رفعت اسما + +389 +00:36:18,660 --> 00:36:25,600 +ألف الأثنين ونصبت خبرا جملة يخصفان مين التعيد + +390 +00:36:25,600 --> 00:36:29,480 +للشاهد؟ قولي يا بنتي الشاهد اللي هو قافقاه جاءت من + +391 +00:36:29,480 --> 00:36:33,100 +أفعال الشروق وابتدلوا على الشروق في اتيان الخبر + +392 +00:36:33,100 --> 00:36:37,260 +بإنجازه .. أي بدء بإنجازه والتلبس بأول جزء من + +393 +00:36:37,260 --> 00:36:43,760 +أجزائه رفعت اسما ألف الأثنينجملة يخصفان جملة ايه؟ + +394 +00:36:43,760 --> 00:36:48,300 +يخصفان واضح هذا الشاهد؟ هل هذا واضح؟ شاهد اخر + +395 +00:36:48,300 --> 00:36:55,500 +الشهر يقول ايه؟ يقول اراك علقت تظلم من أجرنا وظلم + +396 +00:36:55,500 --> 00:37:02,310 +الجاري اذلال المجيري تحذير شديد اللهجةأراك علقته + +397 +00:37:02,310 --> 00:37:08,490 +تظلم من أجرنا وظلم الجاري اذلال المجيل على الفكرة + +398 +00:37:08,490 --> 00:37:12,790 +هذا مسألة الجوار كانت مسألة موجودة في الجاهلية + +399 +00:37:12,790 --> 00:37:17,550 +فأقرها الإسلام لأنها كانت فيها نوع من أنواع + +400 +00:37:17,550 --> 00:37:23,150 +الشهامة والمروءة والكرم والجوار الحقيقة بينقسم إلى + +401 +00:37:23,150 --> 00:37:27,470 +قسمين جوار ملاسق اللي هو الجوار البيوت والجبار + +402 +00:37:27,470 --> 00:37:30,920 +معناه الحمايةواللي كان موجود في الجاهلية الحماية، + +403 +00:37:30,920 --> 00:37:34,460 +المعنى الأوسع للجوار اللي هو الحماية، بمعنى أن + +404 +00:37:34,460 --> 00:37:39,080 +يأتي شخص فيقول أنا في جواري فلان، حتى لو كان بيته + +405 +00:37:39,080 --> 00:37:43,140 +بعيد عن بيته مئات الأمطار، أنا في جواري يعني أنا + +406 +00:37:43,140 --> 00:37:50,140 +إيه؟ فيحميه مما يحمي نفسه وعياله، خلاص يصبح كأنه + +407 +00:37:50,140 --> 00:37:55,980 +جزء من بيته، فيحميه، وهذا الإسلام أقرأيضًا لأن + +408 +00:37:55,980 --> 00:37:58,540 +الرسول صلى الله عليه و سلم لما دخل مكة قال أنا في + +409 +00:37:58,540 --> 00:38:04,620 +جوار و على فكرة في فتح مكة .. مش أبو بكر قال من + +410 +00:38:04,620 --> 00:38:10,260 +دخل بيت ذاكره فهو آمن هذا جوار هذا نوع من أنواع + +411 +00:38:10,260 --> 00:38:13,980 +الجوار أيضًا الجوار الآخر اللي هو أيضًا الإسلام + +412 +00:38:13,980 --> 00:38:17,860 +يعني أصر عليه الجوار اللي في البيت اللي هو الجار + +413 +00:38:17,860 --> 00:38:28,370 +الجار وظل جبريل وصيني بالجار حتىو الجار كام منزله؟ + +414 +00:38:28,370 --> 00:38:38,330 +جار مسلم قريب وجار مسلم بعيد وجار قريب، + +415 +00:38:38,330 --> 00:38:44,090 +مش مسلم، لأ شوفنا .. حتى أهل الذمةإذا كان جارك .. + +416 +00:38:44,090 --> 00:38:48,270 +إذا كان جارك أيضًا له حقوق، لأنه في حق للجار، في + +417 +00:38:48,270 --> 00:38:53,010 +حق للإسلام، في حق للقرابة، أكثرهم حقوقًا الجار، + +418 +00:38:53,010 --> 00:38:57,030 +المسلم القريب، يعني اللي يكون من .. من دمك و لحمك، + +419 +00:38:57,030 --> 00:39:01,530 +في جار آخر مسلم، لكنه مش من عيلتك، أيضًا له حق + +420 +00:39:01,530 --> 00:39:07,330 +الإسلام ولا حق الجوارواحد تاني مش مسلم لكن هو جار + +421 +00:39:07,330 --> 00:39:10,710 +.. هذا بيقلوا حق الجوار .. و حق الجوار عظيم .. + +422 +00:39:10,710 --> 00:39:14,610 +الرسول صلى الله عليه و سلم لما جاره اليهودي امتنع + +423 +00:39:14,610 --> 00:39:18,410 +عن وضع القمامة أمام منزله .. ايه السوء؟ ذهب يزوره + +424 +00:39:18,410 --> 00:39:21,390 +.. و أسلم .. لأن هذا .. هذا الإسلام .. هيك علمنا + +425 +00:39:22,250 --> 00:39:27,710 +طبعا كل ما يدور الآن حول الأقباط والنصارى + +426 +00:39:27,710 --> 00:39:32,230 +والمسيحيه .. هذا شئ مفتعله لأن الإسلام يعني وصانا + +427 +00:39:32,230 --> 00:39:35,450 +بأهل الذمة أوصانا ديهم خيرا .. مدام هم في دينهم + +428 +00:39:35,450 --> 00:39:38,750 +ونحن في ديننا .. خلاص لهم دينهم وليه دينهم .. لكم + +429 +00:39:38,750 --> 00:39:42,230 +دينكم وليه دينكم على كل حوالي الشاعر هذا .. إله + +430 +00:39:42,230 --> 00:39:46,130 +جار .. وبيخاطب واحد بيقوله أراك علقت .. يعني بدأت + +431 +00:39:46,130 --> 00:39:51,330 +تظلم من أجارنايعني انا شايف انك انت ايه بدأت ظلم + +432 +00:39:51,330 --> 00:39:56,870 +يعني الظلم ليس كامل لكن بدأت وظلم الجاري بحذره + +433 +00:39:56,870 --> 00:40:01,770 +وظلم الجاري اذلاله المجير يعني اذا ظلمت جاري فانت + +434 +00:40:01,770 --> 00:40:07,550 +تذلم طبعا هذه قمة في الوفاء في المروء في الشهامة + +435 +00:40:07,550 --> 00:40:13,630 +ولو احنا بنطبق قصة الجوار بقسميه لعيشنا سعداء + +436 +00:40:13,630 --> 00:40:20,630 +كعالم مسلم يعني كدول اسلاميةموضوع الشاهد عليقته + +437 +00:40:20,630 --> 00:40:27,150 +حيث جاءت فعلا من أفعال الشروع أو الإنشاء التي تدل + +438 +00:40:27,150 --> 00:40:31,470 +على الشروع في إتيان الخبر أي البدء بإنجازه والتلبس + +439 +00:40:31,470 --> 00:40:39,250 +بأول جزء من أجزائه رفعت اسما تأ الفاعل ونصبت خبرا + +440 +00:40:39,250 --> 00:40:43,950 +جملة تظلم من أجرناعيد الشاهد ثاني، موضع الشاهد + +441 +00:40:43,950 --> 00:40:48,870 +عليقته جاءت فعلا من أفعال الشروعي أو الإنشاء التي + +442 +00:40:48,870 --> 00:40:53,430 +تدل على الشروعي في اتيان الخبر، أي البدء بإنجازه + +443 +00:40:53,430 --> 00:40:58,730 +أو التلبس بأول جزء من أجزائه، رفعت اسما تاء + +444 +00:40:58,730 --> 00:41:05,660 +الفاعل، ونصبت خبرا جملة تظلم من أجرهاموضوع الشهد + +445 +00:41:05,660 --> 00:41:09,380 +علبت جاءت فعلا من أفعال الشروع أو الاتشاق اللتي + +446 +00:41:09,380 --> 00:41:12,520 +تدل على الشروع في اتيان الخبر و أي .. أي اللي بدأ + +447 +00:41:12,520 --> 00:41:16,440 +فيه الجزء و التلبس بأول جزء من أجزاءها رفعت اسم + +448 +00:41:16,440 --> 00:41:20,180 +التأل فعل و نصبت خبرا جملة تظلم من أجلها و نصبت + +449 +00:41:20,180 --> 00:41:23,700 +خبرا جملة ايه؟ تظلم من أجلها نعرف البيت و نوصل + +450 +00:41:23,700 --> 00:41:25,740 +الدور في الإعراف بدقيقة راكة + +451 +00:41:28,880 --> 00:41:33,340 +صحيح يبقى أرى فعل مضارع أرى الآن يعني لأنه الماضي + +452 +00:41:33,340 --> 00:41:38,120 +منه إيه؟ رأى، الفعل الماضي منه رأى، إذا أرى فعل + +453 +00:41:38,120 --> 00:41:42,540 +مضارع مرفوع علامة رفي ضمن مقدرة بدون منع لأن هذه + +454 +00:41:42,540 --> 00:41:47,560 +الأسماء، اللي جانبك أين الفاعل؟ أنا والفاعل ضمير + +455 +00:41:47,560 --> 00:41:49,980 +مستتر وجوبا تقديره أنا اللي جانبك الكاف + +456 +00:41:52,990 --> 00:41:57,090 +صحيح والكاف ضمير متصل مبني على الفتح في محل نصب + +457 +00:41:57,090 --> 00:42:07,490 +مفعول بيه علقته صحيح + +458 +00:42:07,490 --> 00:42:12,890 +علقته فعل ناضي ناقص مبني على السكون لاتصاله بتاء + +459 +00:42:12,890 --> 00:42:18,410 +الفاعل و تاء الفاعل ضمير متصل مبني على الفتح في + +460 +00:42:18,410 --> 00:42:21,030 +محل رفع اسم علقة تظلمه + +461 +00:42:25,730 --> 00:42:29,910 +خلاص، يبقى تظلموا فعل مضارع مرفوع وعلامة رفعي + +462 +00:42:29,910 --> 00:42:33,030 +الضامن الظاهرة، والفعل ضمير مستتر وجوبا تقديره + +463 +00:42:33,030 --> 00:42:37,210 +أنت، من؟ + +464 +00:42:37,210 --> 00:42:42,450 +صحيح، من اسم موصول مبني على السكون في محل نصب + +465 +00:42:42,450 --> 00:42:44,490 +مفعول به، أجرنا + +466 +00:42:48,740 --> 00:42:53,200 +فاعلين تقصدين ناء الفاعلين وليست ناء الفاعل مافيش + +467 +00:42:53,200 --> 00:42:56,480 +حاجة لا شيء في العرب اسمه ناء الفاعل في عنا ناء + +468 +00:42:56,480 --> 00:43:00,760 +الفاعلين وناء الفاعلين ضمير متصل مبني على الفتح في + +469 +00:43:00,760 --> 00:43:06,200 +محل رفع فاعل أجرنا عيد و تاني أجرنا فعل ماضن مبني + +470 +00:43:06,200 --> 00:43:10,820 +على السكون لاتصاله بناء الفاعلين وناء الفاعلين + +471 +00:43:10,820 --> 00:43:14,700 +ضمير متصل مبني على الفتح في محل رفع فاعل اللي + +472 +00:43:14,700 --> 00:43:20,470 +عليها الدور جملة أجرناصلة الموصول إلى محل لها من + +473 +00:43:20,470 --> 00:43:25,990 +الإعراب اللى عليها الدور جملة تظلموا من أجرنا خبر + +474 +00:43:25,990 --> 00:43:30,630 +عليقة، إذا جملة تظلموا من أجرنا في محل نصف خبر + +475 +00:43:30,630 --> 00:43:34,710 +عليقة وجملة أجرنا فقط، صلة الموصول إلى محل لها من + +476 +00:43:34,710 --> 00:43:41,950 +الإعراب اللى بتدور من هنا، من هنا وظلمه أو استئناف + +477 +00:43:41,950 --> 00:43:47,890 +مبني على الفتح لما حل له من الإعراب، ظلمهمبتدأ + +478 +00:43:47,890 --> 00:43:50,910 +مرفوع علامة رفي اتضام الظاهرة اللي جنبك الجارى + +479 +00:43:50,910 --> 00:43:54,770 +مضاف اليه مجرور وعلامة جره الكسر الظاهرة اللي جنبك + +480 +00:43:54,770 --> 00:44:00,190 +اذلاله خبر المهتدأ مرفوع علامة رفي اتضام الظاهرة + +481 +00:44:00,190 --> 00:44:05,170 +المجيرى مضاف اليه مجرور وعلامة جره الكسر الظاهرة + +482 +00:44:05,170 --> 00:44:10,690 +على آخره هل هذا واضح؟ هل من سؤال عن هذا البيت؟ في + +483 +00:44:10,690 --> 00:44:17,670 +الشاهد؟ في الإعراب؟أخدت أسأل عن الدرس .. أخدت .. + +484 +00:44:17,670 --> 00:44:22,150 +اه يعني شرعت .. يعني بدأت .. يعني أنشأت .. جعلت + +485 +00:44:22,150 --> 00:44:28,290 +أقوم .. نفس الكلام بدأت .. شرعت .. إذا هذه هي .. + +486 +00:44:28,290 --> 00:44:32,990 +هذا هو القسم الثالث من أقسام أفعال المقاربة من حيث + +487 +00:44:32,990 --> 00:44:38,960 +المعنى، وهو أفعال الشروعي أو الإنشاءهل من سؤال + +488 +00:44:38,960 --> 00:44:44,400 +عامة سبق يا بنيات في أي سؤال استفسار تعليق إذا إلى + +489 +00:44:44,400 --> 00:44:45,700 +اللقاء في 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عارفينها من السابق اللام المزعلقة وجب أن نكسر همزة إن كما جاء .. كما جاء في قول تعالى والعصر إن الإنسان لفي خسر والعصر هذا هو القسم والعصر يعني أقسم بالعصر", "tokens": [1211, 19452, 5296, 15042, 10874, 16606, 2655, 36145, 8978, 5551, 12610, 10874, 2304, 37977, 10874, 14407, 3555, 25062, 38251, 4032, 41185, 16490, 26890, 11296, 13672, 10943, 13672, 1829, 1975, 5016, 8315, 6225, 9640, 5172, 9957, 11296, 9154, 21136, 16758, 4587, 13672, 10943, 9673, 11622, 30241, 28671, 49610, 3555, 14739, 8717, 4117, 3794, 2288, 8032, 2304, 11622, 3660, 36145, 9122, 15042, 10874, 16606, 4386, 9122, 15042, 10874, 16606, 8978, 12174, 12610, 37279, 6027, 7578, 16070, 3615, 9381, 2288, 36145, 33688, 1863, 3794, 7649, 5296, 41185, 16490, 3794, 2288, 16070, 3615, 9381, 2288, 23758, 31439, 25062, 38251, 16070, 3615, 9381, 2288, 37495, 22653, 5551, 4587, 38251, 20666, 3615, 9381, 2288], "avg_logprob": -0.12607511358523588, "compression_ratio": 2.0309278350515463, "no_speech_prob": 9.5367431640625e-07, "words": 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+وطلبت منكم أن تقرأنا أفعال المقاربة بالكامل ومن + +6 +00:00:33,620 --> 00:00:40,340 +عندها سؤال أو استفسار لتتقدم به الآن وليس غدافمن + +7 +00:00:40,340 --> 00:00:46,040 +عندها ما تستفسروا عنه .. عن .. عن أفعال المقاربة، + +8 +00:00:46,040 --> 00:00:53,240 +إذا نبدأ في إن وأخواتها، من الواضح أننا كنا في + +9 +00:00:53,240 --> 00:01:02,540 +السابق نتحدث عن نواسة تنسخ حكم الخبر فقط، أي تحوله + +10 +00:01:02,540 --> 00:01:08,010 +من الرفع إلى النصبسواء كانت كان و أخواتها أو + +11 +00:01:08,010 --> 00:01:13,730 +الحروف المشبه بليس أو أفعال المقاربة، هذه الأقسام + +12 +00:01:13,730 --> 00:01:18,210 +الثلاثة تدخل على الجملة الاسمية المكونة من المبتدأ + +13 +00:01:18,210 --> 00:01:24,030 +والخبر، فترفع المبتدأ اسما لها وتنصب الخبر خبرا + +14 +00:01:24,030 --> 00:01:30,250 +لها، إذا هي تنسخ فقط حكم الخبريناليوم ان شاء الله + +15 +00:01:30,250 --> 00:01:36,090 +تعالى سنبدأ في حديث عن نواسخ تنسخ حكم المبتدأ وليس + +16 +00:01:36,090 --> 00:01:42,970 +حكم الخبر فإن وأخواتها من النواسخ التي تدخل على + +17 +00:01:42,970 --> 00:01:48,230 +الجملة الإسمية المكونة من المبتدأ والخبر فتنصب + +18 +00:01:48,230 --> 00:01:53,830 +المبتدأ اسما لها وترفع الخبر خبرا لها، إذا هي تعمل + +19 +00:01:53,830 --> 00:02:02,060 +النسخة في المبتدأ فقط وليس في الخبرو ثانيا هي من + +20 +00:02:02,060 --> 00:02:06,880 +نواسق .. من النواسق الحرفية أيضا نحن رأينا في + +21 +00:02:06,880 --> 00:02:11,680 +القسم الأول الذي يرفع الاسم وينصب الخبر نواسق + +22 +00:02:11,680 --> 00:02:17,500 +فعلية ونواسق حرفية الفعلية هي كان وأخواتها وكاد + +23 +00:02:17,500 --> 00:02:24,140 +وأخواتها أما الحرفية فهي الحروف المشبهة بليسها أما + +24 +00:02:24,140 --> 00:02:31,130 +إن وأخواتها فهي حروفوقد عددها النحا فوجدوا أنها + +25 +00:02:31,130 --> 00:02:39,830 +ستة حروف فقط تدخل على الجملة الاسمية فتنصب المبتدأ + +26 +00:02:39,830 --> 00:02:46,530 +اسما لها وترفع الخبر خبرا لها، وهي إن بفتح الهمزة + +27 +00:02:46,530 --> 00:02:55,240 +وتشديد النونوأن قلت إن بكسر الهمزة وتشديد النون + +28 +00:02:55,240 --> 00:03:03,500 +وأن بفتح الهمزة وتشديد النون وكأن و لكن و ليت و + +29 +00:03:03,500 --> 00:03:10,350 +لعين فقط ستة أحرفيسميها النحائن وأخواتها أيضًا + +30 +00:03:10,350 --> 00:03:14,650 +جريًا على كان وأخواتها أو كاد وأخواتها، أي قياسًا + +31 +00:03:14,650 --> 00:03:20,990 +عليها، من أن إن المقصورة الهمزة هي أم الباب، أي + +32 +00:03:20,990 --> 00:03:26,830 +أكثر هذه الأحرف دورانًا على اللسان واستعمالًا عند + +33 +00:03:26,830 --> 00:03:27,370 +الناس + +34 +00:03:31,120 --> 00:03:36,800 +هذه الأحرف الستة لكل حرف منها معنا خاصا أيضا يستقل + +35 +00:03:36,800 --> 00:03:45,540 +بيه ويستعمل فيه لو جئنا لإن وأن تفيد التوكيد وما + +36 +00:03:45,540 --> 00:03:49,860 +معنى التوكيد يعني لأي شيء يكون التوكيد قال النحات + +37 +00:03:49,860 --> 00:03:56,900 +توكيد النسبة ونفي الشك عنها نحن عندما نعرف إن أو + +38 +00:03:56,900 --> 00:04:04,630 +أن نقول حرف توكيد ونصبفأي شيء تؤكد إن وأنه قالوا + +39 +00:04:04,630 --> 00:04:10,330 +النسبة تؤكيد أيه النسبة تؤكد النسبة وتنفي الشك + +40 +00:04:10,330 --> 00:04:16,750 +عنها وهذه لها قصة نحن لو نظرنا إلى المبتدأ والخبر + +41 +00:04:16,750 --> 00:04:22,190 +ولو قلت مثلا الجو بارد أو الجو جميل أو السماء + +42 +00:04:22,190 --> 00:04:28,430 +صافية هذه جملة اسمية من مبتدأ وخبر يسميها النحا + +43 +00:04:28,430 --> 00:04:33,390 +جملة خبريةومعنى جملة خبرية يعني فيها شك تحتمل + +44 +00:04:33,390 --> 00:04:39,510 +الصدق والكذب اي فيها شك وهذا التركيب يسميه انحاء + +45 +00:04:39,510 --> 00:04:46,150 +تركيب نسبة او تركيب اسناد تركيب نسبة او اسناد لان + +46 +00:04:46,150 --> 00:04:52,790 +عندما اقول السماء صافية فقد نسبت الصفاء الى السماء + +47 +00:04:52,790 --> 00:05:00,470 +او اسنت الصفاء الى السماء اذا اما ان نقول عنهتركيب + +48 +00:05:00,470 --> 00:05:06,130 +نسبة أو تركيب إسناد إذا عندما أقول السماء صافية + +49 +00:05:06,130 --> 00:05:13,210 +كجملة إسمية خبرية فإن نسبة الصفاء أو إسناد الصفاء + +50 +00:05:13,210 --> 00:05:18,350 +إلى السماء يكون فيه شك لأن كما قلت هذه هذا أسلوب + +51 +00:05:18,350 --> 00:05:26,570 +خبري يحتمل الشك يحتمل الصدق والكذبفكيف أؤكده بإن + +52 +00:05:26,570 --> 00:05:34,190 +أو أن عندما أقول إن السماء صافية نفيت أول حاجة + +53 +00:05:34,190 --> 00:05:39,950 +أكدت النسبة يعني أكدت نسبة الصفاء إلى السماء ونفيت + +54 +00:05:39,950 --> 00:05:45,950 +الشك عنها ونفس الكلام لو قلت علمت أن السماء صافية + +55 +00:05:45,950 --> 00:05:51,910 +نفس الكلام فيها توكيد للنسبة وفيها أيضا نفي للشك + +56 +00:05:51,910 --> 00:05:59,070 +عنهاهذا هو معنى قولنا حرف توكيد عن إن أو أن نقول + +57 +00:05:59,070 --> 00:06:05,770 +إنها حرف أيه؟ أي توكيد النسبة ونفي الشك عنها ومعنى + +58 +00:06:05,770 --> 00:06:13,270 +كما قلت النسبة أي نسبة الخبر إلى الإسم حرف + +59 +00:06:13,270 --> 00:06:20,310 +ثاني كأنيفيدوا التشبيه والتشبيه طبعا هذا معروف لو + +60 +00:06:20,310 --> 00:06:27,690 +قلت كأن الجندية أسد شجاعة أن شبهته شبهته الجندية + +61 +00:06:27,690 --> 00:06:33,590 +بالأسد أيه كأن الشمس كرة ملتهبة في الصيف مثلا كأن + +62 +00:06:33,590 --> 00:06:39,710 +الشمس أيه شبهته أيضا الشمس بأنها كرة ملتهبة في شدة + +63 +00:06:39,710 --> 00:06:47,350 +الحرارة لكن تفيد الاستدراكتفيد ايه؟ استدراك لما + +64 +00:06:47,350 --> 00:06:50,430 +بنعرفه نقول لكن .. لحظة بقى انا بتكلم عن لكن + +65 +00:06:50,430 --> 00:06:58,170 +بتشديد النون اقول لكن حرف استدراك و نصب والاستدراك + +66 +00:06:58,170 --> 00:07:05,730 +معناه نفي ما يتوهم المرء ثبوته معنى الاستدراك اي + +67 +00:07:05,730 --> 00:07:11,630 +نفي ما يتوهم المرء ثبوته انظروا لو قلت مثلا انا + +68 +00:07:11,630 --> 00:07:21,500 +زيد غني زيد ايه؟فأتوهم أنه كريم لكنه بخير زيد غني + +69 +00:07:21,500 --> 00:07:27,900 +بتوهم أنه إيه لكن أنا بأرضف بقول إيه لكنه إذا أنا + +70 +00:07:27,900 --> 00:07:33,380 +نفيت ما توهم السامع ثبوته وهو الكرم هذا هو معنى + +71 +00:07:33,380 --> 00:07:38,140 +الاستدراك إذا الاستدراك أقول مرة ثانية معناه نفي + +72 +00:07:38,140 --> 00:07:44,700 +ما يتوهم المرء ثبوته ليت + +73 +00:07:45,560 --> 00:07:52,980 +تفيد التمني، والتمني هو طلب الأمر الممكن أو + +74 +00:07:52,980 --> 00:07:57,840 +المستحيل، مش الممكن والمستحيل، لأن مافيش أمر يمكن + +75 +00:07:57,840 --> 00:08:02,520 +أن يكون ممكن ومستحيل في نفس الوقت، الأمر إما أن + +76 +00:08:02,520 --> 00:08:08,080 +يكون ممكن وإما أن يكون مستحيل، والتمني هو طلب + +77 +00:08:08,080 --> 00:08:13,560 +الأمر الممكن أو المستحيلطلب الأمر الممكن لو قلت + +78 +00:08:13,560 --> 00:08:19,460 +مثلا ليت الامتحان سهل ليت الامتحان سهل وهذا أمر + +79 +00:08:19,460 --> 00:08:24,300 +ممكن إذا أنتم درستوا واجتهدتوا وجديتوا فالامتحان + +80 +00:08:24,300 --> 00:08:30,520 +يمكن أن يأتي سهلا أما إذا قلت ليت الشباب يعود يوما + +81 +00:08:30,520 --> 00:08:36,280 +كما قال الشاعر ألا ليت الشباب يعود يوما فأخبره بما + +82 +00:08:36,280 --> 00:08:43,220 +فعل المشيب فهذا طلب أمر إيه مستحيلإذا التمني هو + +83 +00:08:43,220 --> 00:08:51,000 +طلب الأمر الممكن أو طلب الأمر المستحيل أما + +84 +00:08:51,000 --> 00:08:59,700 +لعل فلها ثلاثة معانين الأول الترجي والتاني الإشفاق + +85 +00:08:59,700 --> 00:09:06,760 +والثالث التعليل أي ذكر العلة الترجي طلب الأمر + +86 +00:09:06,760 --> 00:09:13,420 +الممكن المحبب إلى النفسالترجي طلب الأمر الممكن + +87 +00:09:13,420 --> 00:09:21,840 +المحبب إلى النفس كان أقول مثلا لعل الله يرحمنا لعل + +88 +00:09:21,840 --> 00:09:28,500 +الله يرحمنا هذا أمر ممكن وهو أيضا محبب إلى النفس + +89 +00:09:28,500 --> 00:09:30,880 +الاشفاق + +90 +00:09:32,740 --> 00:09:37,980 +طلب الأمر الممكن المكروه إلى النفس غير المحبب إلى + +91 +00:09:37,980 --> 00:09:42,020 +النفس أيضًا من الأمر المحبب إلى النفس قول الله عز + +92 +00:09:42,020 --> 00:09:50,160 +وجل لا تدري لعل الله يحدث بعد ذلك أمرلا تدري لعل + +93 +00:09:50,160 --> 00:09:56,960 +الله يحدث بعد ذلك ايه يعني أمر أمر خير يعني لعل + +94 +00:09:56,960 --> 00:10:02,480 +الله يحدث أمرا أي المقصود لعل الله يحدث أمرا خيرا + +95 +00:10:02,480 --> 00:10:08,860 +لأن هذه الآية قيلت في موقف عصيب موقف في عسر في شدة + +96 +00:10:09,690 --> 00:10:13,550 +فلا تدري يعني انت في موقف عصيب لكن لا تدري لعل + +97 +00:10:13,550 --> 00:10:20,330 +الله بعد هذا العصر يحدث بعد ذلك ايه؟ اي امر يسيرا + +98 +00:10:20,330 --> 00:10:27,310 +او امرا خيراإذا لعله في هذه الآية أفادت إيه الترجي + +99 +00:10:27,310 --> 00:10:33,490 +الذي هو طلب الأمر الممكن المحبب إلى النفس إذا موضع + +100 +00:10:33,490 --> 00:10:37,930 +الشاهد في قول الله عز وجل تدري لعل الله يحدث بعد + +101 +00:10:37,930 --> 00:10:43,370 +ذلك أمرا موضع الشاهد في هذه الآية لعله حيث أفادت + +102 +00:10:43,370 --> 00:10:50,370 +الترجي الذي هو طلب الأمر الممكن المحبب إلى النفس + +103 +00:10:50,370 --> 00:10:51,170 +قولي يا بنتي + +104 +00:10:56,690 --> 00:11:05,070 +أما الإشفاق طلب الأمر المكروه الممكن لكن مكروه إلى + +105 +00:11:05,070 --> 00:11:11,300 +النفسكما لو في واحد يقف على خط النار، على الجبهة، + +106 +00:11:11,300 --> 00:11:16,620 +على جبهة القتال، ثم يقول ايه؟ لعل العدو يقدم، يقول + +107 +00:11:16,620 --> 00:11:21,640 +ايه؟ لعل العدو ايه؟ يقدم، طبعا كتب عليكم القتال + +108 +00:11:21,640 --> 00:11:28,650 +وهو ايه؟ كره لكم، لكن دائما الناس يقولونانتظار + +109 +00:11:28,650 --> 00:11:37,630 +وقوع الشيء خير من انتظاره انتظار الشيء خير .. اسف + +110 +00:11:37,630 --> 00:11:42,210 +.. وقوع الشيء خير من انتظاره لأن الانتظار يزيد + +111 +00:11:42,210 --> 00:11:49,390 +صعوبة الشيء فلعل العدو يقدم أمر ممكن لكنه مكروه + +112 +00:11:49,390 --> 00:11:55,020 +إلى النفسأو كما قال تعالى فلعلك باخع نفسك على + +113 +00:11:55,020 --> 00:12:01,460 +آثارهم إن لم يؤمنوا بهذا الحديث أسفةفلعلك ايه باخع + +114 +00:12:01,460 --> 00:12:08,500 +ايه معنى باخع مهلك فلعلك باخع نفسك على آثارهم إن + +115 +00:12:08,500 --> 00:12:13,380 +لم يؤمنوا بهذا الحديث اسف باخع معناها مهلك إذا هي + +116 +00:12:13,380 --> 00:12:19,400 +طلب أمر ممكن لكنه مكره إلى النفس غير محبب إذا + +117 +00:12:19,400 --> 00:12:23,700 +الموضوع الشات في هذه الآية لعلك أيضا حيث أفادت + +118 +00:12:23,700 --> 00:12:30,890 +الإشفاقالذي هو طلب الأمر الممكن المكروه إلى النفس + +119 +00:12:30,890 --> 00:12:36,350 +..قولي يا بنتى ..طلب + +120 +00:12:36,350 --> 00:12:42,810 +الأمر الممكن لكنه مكروه إلى النفس ..أما التعليل + +121 +00:12:42,810 --> 00:12:47,490 +فلذكر العلة ..لو قالت واحدة لأختها اكمل الدرسة + +122 +00:12:47,490 --> 00:12:52,170 +لعلنا ننجحيعني بيقروا مع بعض، بتقول هي أكمل الدرس، + +123 +00:12:52,170 --> 00:12:56,450 +إيه؟ لماذا؟ لعلنا .. إذا ذكرنا العلة، في ذكر إيه + +124 +00:12:56,450 --> 00:13:01,750 +للعلة أو كما قال تعالى فقول له قولا لينا، ليه؟ + +125 +00:13:01,750 --> 00:13:08,770 +لماذا؟ لعله يتذكر أو يخشى، إذا علة القول اللين أن + +126 +00:13:08,770 --> 00:13:13,270 +يتذكر أن الله حق أو يخشى الله عز وجل فيعود إلى .. + +127 +00:13:13,270 --> 00:13:18,030 +فيعود إلى الصواد، هذا الأمر كان موجها لمن؟لموسى و + +128 +00:13:18,030 --> 00:13:23,850 +غارون عليهم السلام لفرعون + +129 +00:13:23,850 --> 00:13:31,750 +فقول له قول اللينا يعني مش بقصوة لأن القصوة قد + +130 +00:13:31,750 --> 00:13:36,730 +تولد العزة بالإثم يعني واحد مثلا بيدعوا واحد إلى + +131 +00:13:36,730 --> 00:13:40,310 +الصلاة و لا واحد تدعوا واحد إلى الصلاة انت مش عارف + +132 +00:13:40,310 --> 00:13:44,210 +كذا كذا و يعني فتروح معاه و تقول انا والله أنا + +133 +00:13:44,210 --> 00:13:52,590 +مصلي في كثير من الناسيخطئون في طريقة الدعوة، بمعنى + +134 +00:13:52,590 --> 00:13:56,870 +القول اللين والكلمة الصحيحة والجيدة هي التي تجذب + +135 +00:13:56,870 --> 00:14:05,410 +القلوب، لكن الكلمة اللي فيها عنف هي التي تبعد، + +136 +00:14:05,410 --> 00:14:08,570 +لذلك هذا الأمر .. يعني موسى و هارون عليه السلام + +137 +00:14:08,570 --> 00:14:13,370 +ذاهبين إلى مين؟الى فرعون اللذى يقول انا الله وربنا + +138 +00:14:13,370 --> 00:14:16,590 +بيقوله بيقوله ليه قول له قولا ايه لو اليوم كان + +139 +00:14:16,590 --> 00:14:19,470 +جاله اقتعار اجابته مافيش فيها ماتتكلموش معاه اول + +140 +00:14:19,470 --> 00:14:22,390 +ما اتصلولي اقتعار اجابته لأنه هذا كافر هذا بي .. + +141 +00:14:22,390 --> 00:14:27,310 +بي .. يعبده الناس من دونى لكن اللى بيقوله قول له + +142 +00:14:27,310 --> 00:14:32,730 +قولا لينا لماذا لعله يتذكر او يخشى وطبعا احنا + +143 +00:14:32,730 --> 00:14:39,250 +المفترض اللين شوف حتى مادخل اللين شيئا الا زانهإلا + +144 +00:14:39,250 --> 00:14:43,290 +زانه يعني .. يعني حتى لو كان أمر سيء بيدخل فيه ال + +145 +00:14:43,290 --> 00:14:50,210 +lean يعني يعطيه زينة و .. و يعني شيئا طيبا أما + +146 +00:14:50,210 --> 00:14:54,090 +العنف و اللي احنا بنسميه يوم الدفاش يعني اه فهذه + +147 +00:14:54,090 --> 00:14:57,490 +تؤدي إلى مصائب الحقيقة و أنا يعني أشهد على كثير من + +148 +00:14:57,490 --> 00:15:02,690 +الناس عندما أراد أن يدعوا أحدا إلى الصلاةظل ما + +149 +00:15:02,690 --> 00:15:07,350 +يصليش لمدة 15 سنة لأن فلان دعاني بصوت مثلا بين + +150 +00:15:07,350 --> 00:15:11,690 +الناس، مش واحد حتى الإسلام أراد أن يحافظ على شعور + +151 +00:15:11,690 --> 00:15:14,290 +.. على شعور الناس، يعني واحد بيصليش ولا واحد + +152 +00:15:14,290 --> 00:15:18,490 +بتصليش، ماشيش .. و هي واقف بين مجموعة من الطالبات، + +153 +00:15:18,490 --> 00:15:22,050 +و أقولها ما .. يالا روحي صلي و احنا يعني الصلاة و + +154 +00:15:22,050 --> 00:15:25,630 +عماد الدين و بيننا و بينهم الصلاة بيننا و بين + +155 +00:15:25,630 --> 00:15:31,360 +الكفار يعنيطب أنا باخدها على جهة أو تاخدها على جهة + +156 +00:15:31,360 --> 00:15:36,240 +الطالبة و تدعوها إلى ذلك بكلام طيب و حسن و الله + +157 +00:15:36,240 --> 00:15:40,200 +احنا مسلمين و كذا شوف الفرق مافيش فرق يعني .. يعني + +158 +00:15:40,200 --> 00:15:45,300 +ان انا اسأل فرق في ثانية لكن الفرق بين قول خشن و + +159 +00:15:45,300 --> 00:15:52,520 +قول لينطبعا واضح أنه أيضا العنف لا يدخل في شيء إلا + +160 +00:15:52,520 --> 00:15:55,040 +شانه .. شوف ال .. ال .. ال .. ال .. ال .. ال .. ال + +161 +00:15:55,040 --> 00:15:57,480 +.. ال .. ال .. ال .. ال .. ال .. ال .. ال .. ال .. + +162 +00:15:57,480 --> 00:15:58,020 +ال .. ال .. ال .. ال .. ال .. ال .. ال .. ال .. ال + +163 +00:15:58,020 --> 00:15:58,100 +.. ال .. ال .. ال .. ال .. ال .. ال .. ال .. ال .. + +164 +00:15:58,100 --> 00:15:58,880 +ال .. ال .. ال .. ال .. ال .. ال .. ال .. ال .. ال + +165 +00:15:58,880 --> 00:16:00,120 +.. ال .. ال .. ال .. ال .. ال .. ال .. ال .. ال .. + +166 +00:16:00,120 --> 00:16:00,160 +.. ال .. ال .. ال .. ال .. ال .. ال .. ال .. ال .. + +167 +00:16:00,160 --> 00:16:01,120 +ال .. ال .. ال .. ال .. ال .. ال .. ال .. ال .. ال + +168 +00:16:01,120 --> 00:16:02,620 +.. ال .. ال .. ال .. ال .. ال .. ال .. ال .. ال .. + +169 +00:16:02,620 --> 00:16:02,640 +ال .. ال .. ال .. ال .. ال .. ال .. ال .. ال .. ال + +170 +00:16:02,640 --> 00:16:07,320 +.. ال .. ال .. + +171 +00:16:07,320 --> 00:16:13,500 +ال .. ال .. ال + +172 +00:16:15,000 --> 00:16:18,460 +إذا موضع الشاهد في قوله تعالى فقول له قولة لينا + +173 +00:16:18,460 --> 00:16:25,760 +لعله موضع الشاهد لعله حيث جاء حرفة رجٍ تفيد ايه + +174 +00:16:25,760 --> 00:16:33,220 +التعليل أي ذكر العلة هذه المعاني التي تختص بهذه + +175 +00:16:33,220 --> 00:16:39,030 +الأحرف الستة قلنا إن وأن تفيد التوكيدكأن تفيد + +176 +00:16:39,030 --> 00:16:44,350 +التشبيه لكن تفيد الاستدراك ليت تفيد التمني لعل + +177 +00:16:44,350 --> 00:16:49,630 +تفيد الترجي أو الاشفاق أو التعليم هل هذا واضح في + +178 +00:16:49,630 --> 00:16:54,710 +أي سؤال عامة سبق؟ لماذا يسميها بعض النحات الأحرف + +179 +00:16:54,710 --> 00:16:59,490 +المشبهة بالفعل؟ يعني أنتم في بعض الأحيان لو تصفحتم + +180 +00:16:59,490 --> 00:17:05,980 +بعض كتب النحو لن تجدوا موضوع اسم إن وأخواتهاستجدوا + +181 +00:17:05,980 --> 00:17:11,040 +هذا الموضوع تحت عنوان الحروف المشبهة بالفعل، + +182 +00:17:11,040 --> 00:17:16,680 +لماذا؟ لماذا يسميها النحات بالحروف المشبهة بالفعل؟ + +183 +00:17:16,680 --> 00:17:23,200 +أول سبب لأن كل حرف منها يحمل معنى فعل من الأفعال، + +184 +00:17:23,200 --> 00:17:30,100 +انظروا، ان و أن تحمل معنى أؤكدلكن أستدرك، كأن + +185 +00:17:30,100 --> 00:17:37,420 +أشبه، ليت أتمنى، لعل أترجى أو أشفق أو أعلن، إذا كل + +186 +00:17:37,420 --> 00:17:43,020 +حرف من هذه الأحرف الستة يحمل معنى فعل من الأفعال، + +187 +00:17:43,020 --> 00:17:50,030 +هذا سبب، سبب آخرالاسماء بعدها تكون منصوبة نحن نقول + +188 +00:17:50,030 --> 00:17:55,190 +إن إن و أخواتها تنصب الإسم وترفع الخبر فالاسماء + +189 +00:17:55,190 --> 00:18:00,190 +بعدها تأتي منصوبة كما أن الأفعال تأتي بعدها + +190 +00:18:00,190 --> 00:18:03,570 +الأسماء منصوبة اللي هي المفعول دي أو الحال أو + +191 +00:18:03,570 --> 00:18:08,490 +التمييز أو المفعول لأجله فهذا سبب آخر سبب ثالث لأ + +192 +00:18:08,490 --> 00:18:08,810 +خليه + +193 +00:18:12,280 --> 00:18:17,720 +إذا اتصلت هذه الأحرف الستة بياء المتكلم تدخل عليها + +194 +00:18:17,720 --> 00:18:23,080 +نون الوقاية كي تقيها من الكسر مثلها مثل الأفعال + +195 +00:18:23,080 --> 00:18:27,060 +احنا عرفنا في السابق أن الأفعال إذا اتصلت بياء + +196 +00:18:27,060 --> 00:18:32,080 +المتكلم تدخل عليها نون الوقاية كي تقيها من الكسر + +197 +00:18:32,080 --> 00:18:36,500 +ليه؟ لأن الأفعال لا تكسرلكن دخول ياء المتكلم .. + +198 +00:18:36,500 --> 00:18:39,880 +نون الوقاية على الأفعال مع ياء المتكلم واجب أما + +199 +00:18:39,880 --> 00:18:44,440 +دخولها .. أما دخولها على هذه الأحرف فجائز يعني + +200 +00:18:44,440 --> 00:18:50,380 +يجوز أن أقول إني وإنني، أني وأنني، كأني وكأنني، + +201 +00:18:50,380 --> 00:18:56,480 +لكني و لكنني، ليتي و ليتني لعلي و لعلن، جائز، ليه؟ + +202 +00:18:56,480 --> 00:19:01,060 +لماذا هنا جائز؟وهناك واجب في الأفعال لأن الأفعال + +203 +00:19:01,060 --> 00:19:05,720 +لا تكسر أما الحروف فتكسر جائز إن الحروف تكسر ولذلك + +204 +00:19:05,720 --> 00:19:11,160 +قالوا دخولهم الوقاية على هذه الأحرف الست جائز أما + +205 +00:19:11,160 --> 00:19:16,140 +دخولها على الأفعال عند اتصالهما أي هذه الأحرف + +206 +00:19:16,140 --> 00:19:20,640 +والأفعال بيها المتكلم هذا سبب ثالث ده بقى عندنا + +207 +00:19:20,640 --> 00:19:27,190 +سبب رابع طيب نسمع الأخت اللي هناكطبعاً نحن نتكلم + +208 +00:19:27,190 --> 00:19:33,030 +عن إن وأن وكأن و لكن و ليت و لعل كلها مبنية على + +209 +00:19:33,030 --> 00:19:36,710 +الفتح أيضاً الأفعال الماضية تكون مبنية على الفتح + +210 +00:19:36,710 --> 00:19:42,510 +إن لم تتصل بضمير رفع متحرك أو غيرها من هذه الضمار + +211 +00:19:42,510 --> 00:19:50,480 +إذا هذه أربعة أسباب يمكن أن تكون سبباًلتسمية بعض + +212 +00:19:50,480 --> 00:19:56,620 +النحات لهذه الأحرف الستة بالأحرف المشبهة بالفعل هل + +213 +00:19:56,620 --> 00:20:02,540 +هذا واضح؟ أحوال اسم إن وأخواتها يعني ما هي الأحوال + +214 +00:20:02,540 --> 00:20:09,480 +والصور التي تأتي عليها أو التي يأتي عليها اسم إن + +215 +00:20:09,480 --> 00:20:14,970 +وأخواتها ويأتي على صورتينإما اسم معرب أو اسم مبني + +216 +00:20:14,970 --> 00:20:19,330 +يعني ممكن أن يأتي اسما مفردا معربا أو اسما مفردا + +217 +00:20:19,330 --> 00:20:26,690 +مبنيا إن + +218 +00:20:26,690 --> 00:20:32,790 +السماء صافية إن محمدا لرسول هذه واضحة أن السماء + +219 +00:20:32,790 --> 00:20:40,720 +ومحمد هما اسمان مفردان معربان أي ليس مبنيينأما + +220 +00:20:40,720 --> 00:20:44,840 +الأسماء المبنية فيمكن أن يكون اسم مبني على هيئة + +221 +00:20:44,840 --> 00:20:49,920 +الضمير سواء كان ضميرا متصلا .. طبعا هو ضمير متصل + +222 +00:20:49,920 --> 00:20:54,400 +مابيجيش ضمير مستثر أن يكون ضميرا متصلا مثلا كما + +223 +00:20:54,400 --> 00:20:59,800 +جاء في قول الله عز وجل إنه من يتقي ويصبر فإن الله + +224 +00:20:59,800 --> 00:21:07,230 +لا يضيع أجر المحزنين إنه .. أين اسم إنه؟الهاء اللي + +225 +00:21:07,230 --> 00:21:11,850 +هي ضمير متصل، إذا موضع الشاهد في هذه الآية إنه حيث + +226 +00:21:11,850 --> 00:21:16,570 +جاء اسم إن اسما مبنيا بين جثين أيه ضميرا أيه + +227 +00:21:16,570 --> 00:21:20,950 +متصلا، مين تعيدلي الشاهد؟ الشاهد طيب نسمع اللي هنا + +228 +00:21:21,570 --> 00:21:25,450 +إن هو حيث جاء اسم إنا اسمًا مبنيًا طبيعًا مبتصرًا + +229 +00:21:25,450 --> 00:21:30,530 +طب ألاحظوا في الآية فيضأ فإن الله اسمًا معربًا فإن + +230 +00:21:30,530 --> 00:21:34,370 +الله لا يضيع أجر المحسنين في الآية أيضًا هناك شهد + +231 +00:21:34,370 --> 00:21:43,170 +آخر على أن اسم إن يمكن أن يأتي اسم معربًا ويمكن أن + +232 +00:21:43,170 --> 00:21:48,760 +يأتي اسم إشارةكما قال تعالى إن هذا أخي له تسع و + +233 +00:21:48,760 --> 00:21:55,300 +تسعون نعجة و ليه نعجة واحدة إن أخي له تسع .. إن + +234 +00:21:55,300 --> 00:22:02,160 +هذا أخي له تسع و تسعون نعجة فاسم .. فاسم إن هذا + +235 +00:22:02,160 --> 00:22:06,840 +اسم إشارة إذا موضع الشاهد في هذه الآية هذا حيث جاء + +236 +00:22:06,840 --> 00:22:11,340 +اسم إن اسما مبنيا اسم إشارة مين نتعيد للشاهد + +237 +00:22:11,340 --> 00:22:12,900 +الشاهد و نسمع هنا + +238 +00:22:17,880 --> 00:22:22,500 +اسما مبنيا على أنه اسم إيه أو أن يكون اسم اسما + +239 +00:22:22,500 --> 00:22:27,320 +موصولا يعني اسم مبني ممكن يكون ضمير متصل أو اسم + +240 +00:22:27,320 --> 00:22:31,860 +إشارة أو اسم موصول كما قال تعالى إن الذي فرض عليك + +241 +00:22:31,860 --> 00:22:38,220 +القرآن لرادك إلى إيه إلى معاد إن الذي فرض عليك + +242 +00:22:38,220 --> 00:22:45,750 +القرآن لرادك إلى معادموضع ال .. موضع الشاهد ان + +243 +00:22:45,750 --> 00:22:50,710 +الذي حيث جاء اسم ان اسما مبنيا اسم اشارة اسم .. + +244 +00:22:50,710 --> 00:22:54,570 +اسما موصولة مين اتعيل الشاهد؟ الشاهد .. نسمع هنا + +245 +00:22:54,570 --> 00:23:01,910 +نعرف + +246 +00:23:01,910 --> 00:23:06,050 +الآية؟ جميل الآية .. ان الذي فرض عليك القرآن لردّك + +247 +00:23:06,050 --> 00:23:07,570 +إلى معاد نبدأ من هنا + +248 +00:23:10,620 --> 00:23:13,380 +يعني احنا متعودين نقول حرف توكيد و نصب يعني .. + +249 +00:23:13,380 --> 00:23:15,980 +يعني شوف .. حتى المصطلحات .. زي ما بنقول .. بنقول + +250 +00:23:15,980 --> 00:23:19,380 +مع أن حرف مصدر و نصب في بعض الناس بيقول حرف نصب و + +251 +00:23:19,380 --> 00:23:22,580 +مصدرية .. يعني .. يعني في مصطلحات ثبتت إن حرف + +252 +00:23:22,580 --> 00:23:25,880 +توكيد و نصب مبني على الفتح لمحله الإعرابي اللي + +253 +00:23:25,880 --> 00:23:33,960 +وراكي الذي .. لبعدها .. صحيح + +254 +00:23:33,960 --> 00:23:38,260 +.. اسم موصول مبني على السكون في محل نصب اسم انة .. + +255 +00:23:38,260 --> 00:23:42,780 +فرضةفعل ماضي مبني على الفتح اللي جانبك، أين + +256 +00:23:42,780 --> 00:23:50,820 +الفاعل؟ هو يعود على الله عز وجل، فرض على الذي + +257 +00:23:50,820 --> 00:23:55,960 +يعني، بخلنا فيه، الفاعل أو الفاعل ضمير مستتر جوازا + +258 +00:23:55,960 --> 00:23:58,920 +تقديره هو يعود على الله عز وجل اللي عليها الدور + +259 +00:23:58,920 --> 00:24:05,500 +عليك لا + +260 +00:24:05,500 --> 00:24:10,690 +لا لا حرف جار، مدام كنت حرف جار على حرف جاروالكهف + +261 +00:24:10,690 --> 00:24:14,090 +ضمير .. نسي المجرور .. او ضمير متطق يعني طبعا عليك + +262 +00:24:14,090 --> 00:24:17,930 +هي الأصل على في الأصل في عليك على لكن لما .. لما + +263 +00:24:17,930 --> 00:24:22,590 +اتصل ب .. بالضمير قلبت ال .. الألف إلى ايه؟ إلى يأ + +264 +00:24:22,590 --> 00:24:26,650 +لتناسب النطق يعني فعليك حرف جر على حرف جر مبني على + +265 +00:24:26,650 --> 00:24:30,330 +السكون لا محل له من الإعراب والكهف ضمير متصل مبني + +266 +00:24:30,330 --> 00:24:33,190 +على الفتح في محل جر بي على القرآنة + +267 +00:24:35,510 --> 00:24:37,630 +المفعول بيه منصوب على ما تنص به الفتحة الظاهرة، + +268 +00:24:37,630 --> 00:24:40,650 +ولاحظوا معايا التقدم، تقديم الجار المجرور على + +269 +00:24:40,650 --> 00:24:44,190 +المفعول به، يعني هي الأصل في الجملة إن الذي فرض + +270 +00:24:44,190 --> 00:24:48,610 +القرآن عليك، لكن شوفت الاهتمام بالرسول صلى الله + +271 +00:24:48,610 --> 00:24:52,450 +عليه وسلم، لأن الكافي عليك بتعود إلى مين؟ إلى + +272 +00:24:52,450 --> 00:24:57,050 +الرسول صلى الله عليه وسلم، الاهتمام به، والتوكيد + +273 +00:24:57,050 --> 00:25:02,950 +على أن القرآن إنما إيه؟فرض عليك عليك أنت ثم عليك + +274 +00:25:02,950 --> 00:25:07,170 +أن تقوم بتبليغه للمسلمين فمن أجل هذا قدم الجار + +275 +00:25:07,170 --> 00:25:10,770 +المجرور على المفعول B اللي عليها الدور جملة فرض + +276 +00:25:10,770 --> 00:25:14,890 +عليك القرآن ما إعرابها صلة الموصول إلى ما حل لها + +277 +00:25:14,890 --> 00:25:17,350 +من الإعراب اللي عليها الدور لرادك + +278 +00:25:19,270 --> 00:25:23,270 +لأ لأ ليست حرف جر .. و لحظة معايا لراد دو .. دو .. + +279 +00:25:23,270 --> 00:25:26,830 +يعني اتدال عليها ضامة .. كيف .. كيف بتكون حرف جر و + +280 +00:25:26,830 --> 00:25:29,590 +بعدين الاسم .. ال .. الكلمة مرفوعة لبعدها .. الاسم + +281 +00:25:29,590 --> 00:25:33,830 +مرفوع .. و بعدين اللام .. اه ايوه مش مقصورة .. لو + +282 +00:25:33,830 --> 00:25:35,830 +كانت حرف .. طبعا هي في بعض الأحيان ممكن اللام + +283 +00:25:35,830 --> 00:25:39,210 +الملكية تأتي مفتوحة .. لكن هنا اللام ليست حرف جر + +284 +00:25:39,210 --> 00:25:45,560 +.. بلالمسحلقة بل هي اللام .. للتوكيد لرادك .. لو + +285 +00:25:45,560 --> 00:25:49,880 +قال إن الذي فرض عليك القرآن رادك خلاص مافيش ماشي + +286 +00:25:49,880 --> 00:25:54,880 +لكن أراد زيادة التوكيد فقال لرادك اللام اللام + +287 +00:25:54,880 --> 00:25:58,780 +المسحلقة حرف مبني على الفتح لما حل له من العراب + +288 +00:25:58,780 --> 00:26:02,600 +اللي بعدها رادك راد + +289 +00:26:03,650 --> 00:26:07,670 +مدام لام مزعلقة، إذا اللي تتصل بالخبر، خبر إنه، + +290 +00:26:07,670 --> 00:26:11,790 +يعني هذا من بعض البديهيات اللي في اللغة اللام + +291 +00:26:11,790 --> 00:26:15,930 +المزعلقة أكثر ما تقع إلا في الخبر، أنا أقول أكثر + +292 +00:26:15,930 --> 00:26:19,310 +لأنها ممكن تقع في الإسم أو في ضمير الفصل، لكن أكثر + +293 +00:26:19,310 --> 00:26:23,910 +ما تقع أو تتصل اللام المزعلقة بمين؟ بخبر إنه، إذا + +294 +00:26:23,910 --> 00:26:28,050 +رأى الدو خبر إنه مرفوع لما ترفعي الضم الظاهر، اللي + +295 +00:26:28,050 --> 00:26:29,050 +عليها دور الكاف + +296 +00:26:32,730 --> 00:26:36,770 +لأ هي مبنية الفتح ومدام ضمير إذا له موقع من + +297 +00:26:36,770 --> 00:26:40,930 +الإعراب اسم يعني إذا هو ضمير متصل مبني على الفتح + +298 +00:26:40,930 --> 00:26:45,790 +في محلي جار مضاف إليه طبعا هو في الاصل الكافة دي + +299 +00:26:45,790 --> 00:26:48,830 +مفعول بيه على فكرة انتوا لاحظوا معايا لأن راد .. + +300 +00:26:48,830 --> 00:26:53,530 +ردة راد اسم فاعل انتوا لاحظوا معايا الكلمة ردة هي + +301 +00:26:53,530 --> 00:26:58,810 +في الأصل ردة فصارت إيه راد اسم فاعل يعني تعمل عمل + +302 +00:26:58,810 --> 00:27:05,690 +مين؟ ردةهي الأصل ارد الله لك او ارد .. او يعني + +303 +00:27:05,690 --> 00:27:10,050 +اردك .. اردك فالكاف في الأصل هي ال .. هي المفعول + +304 +00:27:10,050 --> 00:27:14,610 +به لكن .. لكنها هنا .. هنا بيسموها الإضافة اللفظية + +305 +00:27:14,610 --> 00:27:19,710 +من إضافة المعمول إلى العامل من إضافة مين إلى مين؟ + +306 +00:27:19,710 --> 00:27:24,710 +معمول إلى العامل .. أيوة إلى معاد .. اللي عليها + +307 +00:27:24,710 --> 00:27:25,570 +الدور تعالي صوتها + +308 +00:27:30,630 --> 00:27:34,270 +صحيح ومعادن اسم مجرور بإله وعلامة جره الكسر + +309 +00:27:34,270 --> 00:27:39,790 +الظاهرة والجار والمجرور متعلق باسم الفاعل أراد .. + +310 +00:27:39,790 --> 00:27:45,090 +هل هذا واضح؟ مش فاهم واضح ولا مش واضح؟ هل هذا واضح + +311 +00:27:45,090 --> 00:27:50,340 +في أي سؤال عامة سبق؟إذا نحن تحدثنا في السابق عن + +312 +00:27:50,340 --> 00:27:55,580 +أحوال اسم ان و أخواتها و قسمناها إلى قسمين اسم + +313 +00:27:55,580 --> 00:27:59,600 +معرب و اسم مبني و الاسم المبني له أكثر من صورة + +314 +00:27:59,600 --> 00:28:05,270 +أيضا، إما ضمير متصل أو اسم إشارة أو اسم موصلننتقل + +315 +00:28:05,270 --> 00:28:09,310 +بعد ذلك إلى أحوال خبر إن و أخواتها يعني ما هي + +316 +00:28:09,310 --> 00:28:14,870 +الصور أو الأحوال التي تأتي عليها أو التي يأتي + +317 +00:28:14,870 --> 00:28:19,730 +عليها خبر إن و أخواتها اسمًا ظاهرا مفردًا يعني أول + +318 +00:28:19,730 --> 00:28:24,590 +ما ممكن يأتي الخبر اسم ظاهر مفرد كما لو مثال يقول + +319 +00:28:24,590 --> 00:28:30,630 +إن السماء صافية ما هي كلمة صافية هذه جاءت خبر إن + +320 +00:28:30,630 --> 00:28:37,360 +وهي اسم مفرد ظاهرطبعا معروف، ما هو يعني قليل ما + +321 +00:28:37,360 --> 00:28:43,620 +يأتي مبني إن الله غفور رحيم، إن الله كما قال تعالى + +322 +00:28:43,620 --> 00:28:48,260 +غفور رحيم، أين خبر إنه؟ و رحيم أيضا، خبر ثاني + +323 +00:28:48,260 --> 00:28:52,360 +يعني، يعني غفور رحيم .. غفور خبر أول و رحيم خبر + +324 +00:28:52,360 --> 00:28:57,980 +ثاني صفة لمين؟ من اللي جالت صفة؟ قولي يا بنتي بس، + +325 +00:28:57,980 --> 00:29:02,200 +أنا سألك لمن؟ + +326 +00:29:02,200 --> 00:29:07,030 +لمن؟ما ده صفة .. ما هي غفور صفة .. ما هي غفور صفة + +327 +00:29:07,030 --> 00:29:12,910 +و رحيم صفة لكن لما وقع .. وقعت هذه الصفة في موضع + +328 +00:29:12,910 --> 00:29:17,250 +الأخبار صارت خبر الأخبار هي صفات في المعنى يعني + +329 +00:29:17,250 --> 00:29:20,390 +أنا لو قلت مثلا محمد طويل .. طب ما هي طويل صفة .. + +330 +00:29:20,390 --> 00:29:25,050 +مش .. مش .. لو قلت محمد مش طويل .. محمد ذكي طب مش + +331 +00:29:25,050 --> 00:29:28,930 +ذكي صفة .. لكنها وقعت في موقع الخبر .. الإخبار عن + +332 +00:29:28,930 --> 00:29:32,230 +محمد صارت خبر .. الآن ما هو بعض الناس بيقولوا رحيم + +333 +00:29:32,230 --> 00:29:36,440 +صفة لغفوروهذا خطأ، لأن هذه صفة و هذه صفة، كلاهما + +334 +00:29:36,440 --> 00:29:41,420 +صفة، ولا يجوز أن نصف الصفة بالصفة، هي صفة لله عز + +335 +00:29:41,420 --> 00:29:47,860 +وجل، إذن هي خبر، لأنها وقعت في موقع الخبر .. زي ما + +336 +00:29:47,860 --> 00:29:51,400 +أنا بقول محمد طويل، ذكي، نشيط، ما هي هذه؟ مافعش + +337 +00:29:51,400 --> 00:29:55,760 +أقول ذكي، نشيط، نشيط صفة لذكي، لأنه مشكلة ذكي نشيط + +338 +00:29:56,360 --> 00:30:03,160 +وليس كل نشيط ذكي بالمقابلة إنما هي صفات لمحمد + +339 +00:30:03,160 --> 00:30:08,380 +لكنها وقعت موقع الإخبار عنه فصارت خبر إن الله غفور + +340 +00:30:08,380 --> 00:30:11,380 +الرحيم .. موضع الشهد في هذه الآية غفور الرحيم حيث + +341 +00:30:11,380 --> 00:30:15,620 +جاء خبر إن اسما مفردا ظاهرا .. مين تعيدلي الشاهد + +342 +00:30:15,620 --> 00:30:20,340 +.. الشاهد .. نه طيب نسمع الشهد غفور الرحيم حيث جاء + +343 +00:30:20,340 --> 00:30:20,680 +خبر + +344 +00:30:23,610 --> 00:30:29,810 +مفردا، ظاهرا، ويمكن أن يأتي خبر إن شبه جملة، وشبه + +345 +00:30:29,810 --> 00:30:32,770 +الجملة كما تعلمون إما أن تكون ضرفا أو جارا + +346 +00:30:32,770 --> 00:30:37,850 +ومجرورا، كما قال تعالى إن في ذلك لعبرة لمن يخشى، + +347 +00:30:37,850 --> 00:30:45,920 +إن في ذلك لعبرة لمن يخشى، أين الخبر؟في ذلك الجار و + +348 +00:30:45,920 --> 00:30:49,820 +المجرور الجار و المجرور أيوة و طبعا سنتحدث عنه عند + +349 +00:30:49,820 --> 00:30:53,160 +حديثنا أيضا عن اللام المزحلقة لأن هذه فيها لام + +350 +00:30:53,160 --> 00:30:57,120 +مزحلقة أين اللام المزحلقة؟ في لام .. مع أنها دخلت + +351 +00:30:57,120 --> 00:31:01,100 +على مين؟ على الإسم مش على الخبر ده أنا قلتلك قبل + +352 +00:31:01,100 --> 00:31:04,820 +شوية في أغلب الأحيان بتدخل على الخبر لكنها يمكن أن + +353 +00:31:04,820 --> 00:31:08,740 +تدخل على الإسم و هذه أحد المواطن دخولها على الإسم + +354 +00:31:08,740 --> 00:31:12,700 +أنها دخلت على الإسم إذا موضوع الشات في هذه الآية + +355 +00:31:12,700 --> 00:31:19,870 +في ذلكحيث جاء خبر إنه شبه جملة جار و مجرور، جاء + +356 +00:31:19,870 --> 00:31:26,590 +خبر إنه شبه جملة جار و مجرور ويمكن أن يكون ظرفا، + +357 +00:31:26,590 --> 00:31:32,630 +نقول إن الكتاب فوق الطاولة، إن الكتاب فوق الطاولة، + +358 +00:31:32,630 --> 00:31:37,440 +جاء الخبر أيضا شبه جملة ظرفويمكن أن يكون الخبر + +359 +00:31:37,440 --> 00:31:44,320 +جملة اسمية أو فعلية كما قال تعالى إن الله اشترى من + +360 +00:31:44,320 --> 00:31:50,660 +المؤمنين أنفسهم وأموالهم بأن لهم الجنة يعني ربنا + +361 +00:31:50,660 --> 00:31:55,060 +سبحانه .. طبعا لما .. يعني .. شوف .. قصة اشترى .. + +362 +00:31:55,060 --> 00:31:58,620 +شوف الكلمة .. الكلمة اي موقحها المناسب اشترى .. + +363 +00:31:58,620 --> 00:32:03,260 +خلاص في مبايع .. و الناس رضوا بذلك اشترى من + +364 +00:32:03,260 --> 00:32:10,310 +المؤمنين ايه؟و أموالهم و بأن لهم جنة مجلهم شتوهم + +365 +00:32:10,310 --> 00:32:14,890 +بلاش مافيش .. مافيش يعني مجانا إنما لكم الجنة إذا + +366 +00:32:14,890 --> 00:32:19,570 +إنتوا إيه أعطيتموني أنفسكم و أموالكم و لاحظوا + +367 +00:32:19,570 --> 00:32:22,350 +معايا تقديم النفس على المال في بعض الأحيان بنقدم + +368 +00:32:22,350 --> 00:32:25,650 +المال على النفس لأن المواطن ال .. المواطن التقديم + +369 +00:32:25,650 --> 00:32:31,350 +التأخيري الأهمية اشترى أنفسهم و أموالهم يعني أن + +370 +00:32:31,350 --> 00:32:36,960 +يضحي الإنسان بنفسه ثم بمالهطبعا واضح يعني واحد + +371 +00:32:36,960 --> 00:32:41,460 +ممكن لو جالوله تعال يعني واحد بدك يجاهد او ان تجهز + +372 +00:32:41,460 --> 00:32:44,700 +مجاهد انا بقول بجاهز مجاهد بعض الناس انا بقول مش + +373 +00:32:44,700 --> 00:32:48,080 +كل الناس و بعض .. مافي اخرين بيقول لأ انا بجاهد + +374 +00:32:48,080 --> 00:32:52,120 +نفسي ليس حبا في المال بل حبا في الجهاد لكن في ناس + +375 +00:32:52,120 --> 00:32:56,660 +مش قادر يجاهد قطيار يعني اذا حالتك قطيار يعني فبقى + +376 +00:32:56,660 --> 00:33:01,280 +تجالوله جاهد او تجاهز غازي بيقولون بجاهز غازيلكن + +377 +00:33:01,280 --> 00:33:04,720 +في بعض المواقع المال والبنون وزينة المال والبنون + +378 +00:33:04,720 --> 00:33:10,340 +قدم المال لأنهم زينة تلاحظ معايا في مسألة هذي زينة + +379 +00:33:10,340 --> 00:33:14,480 +المال زينة والبنون زينة لكن قدم المال على البنون + +380 +00:33:14,480 --> 00:33:19,920 +واضح في بعض الأحيان كما تراه يقدم المال على النفس + +381 +00:33:19,920 --> 00:33:25,860 +أو على البنون وكذا لكن لكل تقديم مجاله وموضعه الذي + +382 +00:33:25,860 --> 00:33:31,530 +يكون فيهولاحظوا معايا كلمة اشترى يعني مافيش تراجع + +383 +00:33:31,530 --> 00:33:34,650 +عن الشريع خلاص اللي بده الجنة بده يبيع نفسه ماله + +384 +00:33:34,650 --> 00:33:39,910 +لله عز وجل وإلا اللي بيبخل بنفسه أو بماله على الله + +385 +00:33:39,910 --> 00:33:46,650 +سيفقد الطرف الآخر اللي هو الجنة موضع الشاهد في هذه + +386 +00:33:46,650 --> 00:33:53,330 +الآية اشترى حيث جاء خبر إن جملة فعلية جاء خبر إن + +387 +00:33:53,330 --> 00:33:57,250 +جملة ايه مين تعيد للشاهد الشاهد اللي في الوسط + +388 +00:34:01,810 --> 00:34:04,770 +جملة .. نعرف القاية .. القاية جميلة .. القرآن طبعا + +389 +00:34:04,770 --> 00:34:07,790 +كله جميل حقيقي .. وين وصل دور في الإعراب .. لا في + +390 +00:34:07,790 --> 00:34:10,010 +عندنا دور .. طب خلاص .. خلاص .. مكفيكوا أنتوا .. + +391 +00:34:10,010 --> 00:34:15,390 +نبدأ من هنا .. من السماء .. خلاص .. كلنا واحد .. + +392 +00:34:15,390 --> 00:34:18,430 +إذا إن حرف توكيد و نصب مبني على الفتح لما حلله من + +393 +00:34:18,430 --> 00:34:29,170 +الإعراب .. لفظ + +394 +00:34:29,170 --> 00:34:35,130 +الجلالةطبعا دايما .. دايما في لفظ الجلالة تأدبا مع + +395 +00:34:35,130 --> 00:34:37,710 +الله عز و جل بيقول لفظ الجلال .. مابيقولش الله اسم + +396 +00:34:37,710 --> 00:34:41,650 +انه .. يعني صعب .. صعب .. بيقول الله مفعول بيه .. + +397 +00:34:41,650 --> 00:34:44,950 +يا سلام .. بيقول لفظ الجلالة .. مفعول بيه .. اه .. + +398 +00:34:44,950 --> 00:34:49,550 +صحيح اسم انه منصوب علامة نصب الفتحة الظاهرة .. + +399 +00:34:49,550 --> 00:34:54,690 +اشتره .. صحيح .. اجب .. اجب .. اجب فعل ماضي مبني + +400 +00:34:54,690 --> 00:35:00,350 +على فتح المقدر .. اين الفاعل؟ اين الفاعل؟على الله + +401 +00:35:00,350 --> 00:35:03,450 +عز وجل الفاعل ضمير مستتر جوازا تقديره هو يعود على + +402 +00:35:03,450 --> 00:35:07,210 +الله عز وجل الجملة الفعلية اشترى خبر ان جاءت خبر + +403 +00:35:07,210 --> 00:35:11,590 +ان مش جاءت بقول في محل رفع خبر ان وجملة اشترى في + +404 +00:35:11,590 --> 00:35:15,250 +محل رفع خبر ان من المؤمنين من حرف جار مبني على + +405 +00:35:15,250 --> 00:35:19,810 +السكون لا محله الاعراب بل صحيح وحرك بالفتح للاتقاء + +406 +00:35:19,810 --> 00:35:24,110 +الساكنين من المؤمنين من حرف جار مبني على السكون لا + +407 +00:35:24,110 --> 00:35:28,310 +محله الاعراب وحرك بالفتح للاتقاء الساكنين اكمل + +408 +00:35:28,310 --> 00:35:29,210 +المؤمنين + +409 +00:35:31,600 --> 00:35:36,420 +اسم مجرور بمن و علامة جمع مذكر سالم مش الفتحة لأنه + +410 +00:35:36,420 --> 00:35:40,920 +جمع مذكر سالم يجب المؤمنين اسم مجرور بمن و علامة + +411 +00:35:40,920 --> 00:35:47,700 +جره الياء لأنه جمع مذكر سالم أنفسهم نصبه + +412 +00:35:47,700 --> 00:35:52,980 +الفتحة الظاهرة أنفسه لوحدها مفعول + +413 +00:35:52,980 --> 00:35:56,520 +به الإشتراه منصوب علامة نصبه الفتحة الظاهرة اللي + +414 +00:35:56,520 --> 00:36:03,250 +جانبك همبل على السكون طبعا الهق لو بدنا نعرف الهق + +415 +00:36:03,250 --> 00:36:07,670 +لوحدها بنقول مبني على الضم في هذه الحالة بنقول + +416 +00:36:07,670 --> 00:36:11,150 +والمية مع علامة الجامعة لكن لما نعرف هم كلها بنقول + +417 +00:36:11,150 --> 00:36:23,550 +مبني على السكون في محل جار مضاف إليه وأموالهم على + +418 +00:36:23,550 --> 00:36:28,980 +أنفسهممنصوب على أموال لوحدها اسم معطوف على أنفسهم + +419 +00:36:28,980 --> 00:36:33,400 +منصوب وعلامة نصبي الفتحة الظاهرة وهم أيضا ضمير + +420 +00:36:33,400 --> 00:36:37,260 +متصل مبني على السكون في محل جار مضاف إليه بأن + +421 +00:36:37,260 --> 00:36:43,920 +الباق حرف جار مبني على الفتحة الباق مبني على + +422 +00:36:43,920 --> 00:36:49,060 +الكسري حرف جار مبني على الكسري لما حلهم الإعراب + +423 +00:36:51,200 --> 00:36:55,180 +مبني على الفتح لما حلهم الإعراب أن حرف توكيد و نصب + +424 +00:36:55,180 --> 00:36:58,360 +مبني على الفتح لما حلهم الإعراب اللي عليها الدور + +425 +00:36:58,360 --> 00:36:58,980 +لهم + +426 +00:37:04,800 --> 00:37:09,880 +وشبه جملة متعلقة بمحذوفي خبر مقدم، خبر أن مقدم، + +427 +00:37:09,880 --> 00:37:13,760 +لهم اللام حرف جر مبني على الفتح لمحل لهم من + +428 +00:37:13,760 --> 00:37:18,780 +الإعراب، وهم ضمير متصل مبني على السكون، طبعا حركة + +429 +00:37:18,780 --> 00:37:22,100 +بالضم لالتقاء ساكنين أيضا، لهم الجنة، هي الأصل لهم + +430 +00:37:22,100 --> 00:37:27,400 +الجنة، لكن أيضا الميم معناه على متأ حركة ساكنة، + +431 +00:37:27,400 --> 00:37:32,490 +اللام حركت بالضملالتقاء ساكنين فلهم ال home ضمير + +432 +00:37:32,490 --> 00:37:37,050 +متصل مبني على السكون في محل جرم باللام وشبه الجملة + +433 +00:37:37,050 --> 00:37:47,470 +متعلق بمحذوف خبر أن مقدم الجنة اسم أن منصوب على ما + +434 +00:37:47,470 --> 00:37:52,710 +تنصبه الفتحة الظاهرة في لسه السؤال لكن جميعا تقدم + +435 +00:37:52,710 --> 00:37:56,670 +الخبر هنا على الإسم هل هو تقديم واجب ام جائز + +436 +00:37:56,670 --> 00:38:04,040 +ولماذالأن الإسم جاء معرفة، بل معرفة وليس مكرة طيب + +437 +00:38:04,040 --> 00:38:09,160 +البا ماذا جرت؟ لأن البا حرف جر و البا دخلت على حرف + +438 +00:38:09,160 --> 00:38:15,240 +هل يدخل الحرف على حرف؟ نعم، يدخل حرف عامل على حرف + +439 +00:38:15,240 --> 00:38:21,860 +مهمل أو غير عامل، لكن هنا الحقيقة لها عمل جرت إيه؟ + +440 +00:38:21,860 --> 00:38:25,420 +لأ مش الجملة، الجملة بتجر المصدر المؤول من أن + +441 +00:38:25,420 --> 00:38:27,180 +ومعمولية + +442 +00:38:29,070 --> 00:38:34,810 +يعني ممكن نقدرها ب .. بثمنه الجنة او بثمن النفس .. + +443 +00:38:34,810 --> 00:38:39,230 +و هكذا يعني .. اي تقدير ال .. اللهم صلى على سيدنا + +444 +00:38:39,230 --> 00:38:42,710 +محمد قلنا احنا تكون جملة اسمية او فعلية و في الآية + +445 +00:38:42,710 --> 00:38:46,650 +واضح انها جملة ايه .. خبر انه جملة ايه .. اما + +446 +00:38:46,650 --> 00:38:52,610 +الجملة الاسمية .. ان القدس مهروها عظيم .. بأن لهم + +447 +00:38:52,610 --> 00:38:57,820 +الجنةيعني بنقولش في محل الجملة، بنقول هو المصدر + +448 +00:38:57,820 --> 00:39:03,000 +المؤول، لأن أن تؤول معموليها بمصدر يقع مجرورا + +449 +00:39:03,000 --> 00:39:08,520 +بإيه؟ بالبقى، هاي المثال أمامكم، إن القدسة، هاي + +450 +00:39:08,520 --> 00:39:13,860 +اسم إنه، مهروها عظيم، أين خبر إنه؟الجملة الإسمية + +451 +00:39:13,860 --> 00:39:20,160 +مهروها عظيم لأن مهروها مبتدأ وعظيم خبر المبتدأ إذا + +452 +00:39:20,160 --> 00:39:24,220 +إحنا عنا جملة إيه؟ إسمية الجملة الإسمية كلها في + +453 +00:39:24,220 --> 00:39:30,360 +محرف خبر إن إذا جاء في هذا المثال خبر إن جملة + +454 +00:39:30,360 --> 00:39:35,740 +إسمية إذا خبر إن إما أن يكون إسما مفردا أو شبه + +455 +00:39:35,740 --> 00:39:40,760 +جملة ضرف أو جار ومجرور أو جملة إسمية أو فعلية هل + +456 +00:39:40,760 --> 00:39:48,200 +هذا واضح؟ننتقل بعد ذلك إلى موضوع مهم وهو ترتيب + +457 +00:39:48,200 --> 00:39:51,720 +الجملة بعد ان و أخواتها و لاحظوا معايا الترتيب هذا + +458 +00:39:51,720 --> 00:39:55,420 +بتكرر يعني وجدنا في كان و أخواتها في الحروف + +459 +00:39:55,420 --> 00:39:59,560 +المشبهة بليس هي في ان و أخواتها و قبل أن كنا قد + +460 +00:39:59,560 --> 00:40:04,120 +تحدثنا عنه في المبتدأ والخضر لكن ان و أخواتها + +461 +00:40:04,120 --> 00:40:08,980 +تختلف اختلافا بينا عن ما سبقها نحن رأينا في السابق + +462 +00:40:10,250 --> 00:40:13,970 +في الجملة الإسمية المكونة من المبتدأ والخبر الأصل + +463 +00:40:13,970 --> 00:40:19,110 +أن يتقدم المبتدأ على الخبر لكن يمكن أن يتقدم الخبر + +464 +00:40:19,110 --> 00:40:25,050 +على المبتدأ وجوبا أو جوازا وحتى عندما تحدثنا عن + +465 +00:40:25,050 --> 00:40:29,370 +كان أو أخواتها رأينا أن نفس هذا الترتيب مع اختلاف + +466 +00:40:29,370 --> 00:40:34,350 +بسيط الأصل كان أو أحد أخواتها ثم الإسم ثم الخبر + +467 +00:40:34,350 --> 00:40:38,530 +قلنا يجوز أن يتقدم الخبر على الإسم أو أن يتقدم + +468 +00:40:38,530 --> 00:40:42,980 +الخبر على الناسوهذا فيه جواز ووجوب أو يبقى الترتيب + +469 +00:40:42,980 --> 00:40:47,520 +على ما هو عليه ترتيب واجب أما في إن أو أخواتها + +470 +00:40:47,520 --> 00:40:54,280 +فنحات قالوا لا يجوز أن لاحظوا معايا في أرق لا يجوز + +471 +00:40:54,280 --> 00:41:02,200 +أن يتقدم خبر إن أو أحد أخواتها على الإسم إلا إذا + +472 +00:41:02,200 --> 00:41:07,100 +كان شبه جملة في السابق ماكناش نتكلم عن شبه الجملة + +473 +00:41:07,100 --> 00:41:11,990 +كنا نتكلم عن التقديم بشكل عاملكن في انه أخواتها + +474 +00:41:11,990 --> 00:41:18,250 +انه هقالوا الاصل انه ايه لا يجوز ان يتقدم خبر انه + +475 +00:41:18,250 --> 00:41:23,030 +او احد أخواتها على مين الا اذا كان شبه جملة يعني + +476 +00:41:23,030 --> 00:41:27,630 +انا لما اقول ان السماء صافية لا يجوز ان اقول ان + +477 +00:41:27,630 --> 00:41:32,410 +صافية السماء حتى .. حتى احنا كما قلت يعني دايما اه + +478 +00:41:32,410 --> 00:41:38,510 +يعني صحيح عربيتنا فيها ركاكة لكن انا لا نستسيغها + +479 +00:41:39,490 --> 00:41:43,370 +فعلا تشعروا أن فيها .. فيها يعني ثقل على اللسان + +480 +00:41:43,370 --> 00:41:47,270 +ولذلك النحات قالوا لا يجوز أن يتقدم خبرها على + +481 +00:41:47,270 --> 00:41:54,710 +اسمها إلا إذا كان الخبر شبه جملة وقسم النحات هذا + +482 +00:41:54,710 --> 00:42:01,530 +التقديم إلى قسمين تقديم واجب وتقديم جائز إذا كان + +483 +00:42:01,530 --> 00:42:06,190 +اسمه معرفة فالتقديم جائز وإذا كان اسمه نكرة + +484 +00:42:06,190 --> 00:42:13,500 +فالتقديم واجبالله عز وجل يقول إن مع العسر يسرى، إن + +485 +00:42:13,500 --> 00:42:18,780 +مع العسر إيه؟ هنا تقدم خبر إن مع العسر على اسمها + +486 +00:42:18,780 --> 00:42:25,300 +يسرى، وهو تقديم واجب، لماذا؟ لأن الاسم نكرة، + +487 +00:42:25,300 --> 00:42:28,780 +والخبر شبه جملة، الاسم ماله؟ نكرة، والخبر شبه جملة + +488 +00:42:28,780 --> 00:42:31,780 +طبعا لحظة معاك، الجمال في مسألة اليسر، ان يأتي + +489 +00:42:31,780 --> 00:42:35,780 +نكرة مايجيش .. ماعرفها، لأن يسر يعني ربنا بيقول + +490 +00:42:35,780 --> 00:42:41,620 +يسر مفتوح على إطلاقيوحدد ويعني كما تريدون أي شيء + +491 +00:42:41,620 --> 00:42:46,660 +يحلل الإنسان يسميه يسر أما العسر فقال العسر إن مع + +492 +00:42:46,660 --> 00:42:54,800 +العسري لأن محدد واضح أقصد محدد لكن اليسر نكرة يعني + +493 +00:42:54,800 --> 00:42:58,260 +مطلق اليسر إذا الموضوع الشات في هذه الآية مع + +494 +00:42:58,260 --> 00:43:05,110 +العسري حيث تقدم خبر إنوهو شبه جملة مع اليسري على + +495 +00:43:05,110 --> 00:43:11,230 +اسمها يسرا وجوبا لأن الاسم ايه نكرة .. مين تعيدلي + +496 +00:43:11,230 --> 00:43:18,250 +الشاهد .. الشاهد و نعم .. + +497 +00:43:18,250 --> 00:43:23,570 +لأنه ايه .. لأن الاسم جاء نكرة .. لأن الاسم جاء + +498 +00:43:23,570 --> 00:43:28,130 +نكرة .. طبعا لو الاسم جاء معرفةبيكون التقديم واجب + +499 +00:43:28,130 --> 00:43:34,330 +إن محمدا في البيت جائز وإن في البيت محمدا إن محمدا + +500 +00:43:34,330 --> 00:43:40,650 +في البيت هي الخبر يجوز أن أقول إن في البيت محمدا + +501 +00:43:40,650 --> 00:43:46,570 +باعتبار أن الخبر قد تقدم لكن هذا التقديم جائز + +502 +00:43:46,570 --> 00:43:52,080 +لماذا؟ لأن الإسم معرف بمعنى أن في الآيةفي غير + +503 +00:43:52,080 --> 00:43:57,000 +القرآن الكريم لا يجوز ان اقول ان يسرا مع اليسري او + +504 +00:43:57,000 --> 00:44:02,260 +ان رجولا في البيت لا يجوز ان اقول ان رجولا بل يجب + +505 +00:44:02,260 --> 00:44:07,960 +ان اقول ان في البيت ايه رجولا هذا هو كل ما يتعلق + +506 +00:44:07,960 --> 00:44:12,080 +بالتقديم والتأخير في مع ان وخواتع تاني مسألة سهلة + +507 +00:44:12,080 --> 00:44:18,300 +وبسيطة لا يجوز ان يتقدم خبر ان على اسمها الا اذا + +508 +00:44:18,300 --> 00:44:23,240 +كانوالتقديم هنا تقديم ينقسم إلى قسمين تقديم جائز + +509 +00:44:23,240 --> 00:44:27,620 +وتقديم واجب إذا كان الإسم إن معرفة فالتقديم جائز + +510 +00:44:27,620 --> 00:44:32,200 +وإذا كان اسم إن نكرة فالتقديم تقديم جائز واجب أسف + +511 +00:44:32,200 --> 00:44:37,960 +هل هذا واضح عندنا موضوع مهم آخر وهو كسر همزة إن + +512 +00:44:37,960 --> 00:44:43,940 +وفتحة كسروا .. وهذا الحقيقة الموضوع مهم .. مهم + +513 +00:44:43,940 --> 00:44:51,400 +للجميع يعني ليست المسألة مسألة إن أنا أدرسمتى تكون + +514 +00:44:51,400 --> 00:44:55,780 +همزة إن مكسورة ومتى تكون مفتوحة؟ لأ المسألة في + +515 +00:44:55,780 --> 00:45:00,440 +التطبيق العملي لهذه القواعد المسألة عندما أكتب + +516 +00:45:00,440 --> 00:45:06,920 +كتابا أو بحثا أو رسالة إن أنا أستطيع أن أحدد بدقة + +517 +00:45:06,920 --> 00:45:12,460 +أين موضع الهمزة هل هي مكسورة فتكون في أسفل الألث + +518 +00:45:12,460 --> 00:45:16,910 +أو مفتوحة فتكون في أعلاهاوالحقيقة أنه حالة لما + +519 +00:45:16,910 --> 00:45:20,930 +اتغلبوا في هذه المسألة أحدهم قال أنا عندي حل هو + +520 +00:45:20,930 --> 00:45:24,590 +اللي قال مش أنا اللي قلت طيب ما هو الحل؟ قال بدل + +521 +00:45:24,590 --> 00:45:27,830 +لا نكتب الهمزة لا فوق الألف ولا تحتها أين .. قال + +522 +00:45:27,830 --> 00:45:32,260 +نكتبها أمام الألف على السطر يعنيطب هي المعضلة تبقى + +523 +00:45:32,260 --> 00:45:36,620 +كما هي لما أنطق أنا الهمزة أنا و الله إنما يبقى + +524 +00:45:36,620 --> 00:45:39,240 +المعضلة .. يعني المعضلة هنا في الكتابة، يعني + +525 +00:45:39,240 --> 00:45:43,060 +حلّينا إشكالية الكتابة إن أكتب الهمزة أمام الألف، + +526 +00:45:43,060 --> 00:45:47,100 +لكن في النطق لازم أنطقها، يا إما أنطقها مقصورة أو + +527 +00:45:47,100 --> 00:45:51,740 +مفتوحة، وهذه أيضا .. وظلت هذه المشكلة بدون حل، هو + +528 +00:45:51,740 --> 00:45:55,240 +حل موجود، حل موجود في القاعدة، أن نعرف القاعدة، + +529 +00:45:55,240 --> 00:45:59,130 +وهي مسألة سهلةمسألة سهلة أن نعرف القاعدة لكن + +530 +00:45:59,130 --> 00:46:05,730 +الأسهل أن نتدرب عليها بمعنى .. صحيح + +531 +00:46:05,730 --> 00:46:10,950 +أنا ممكن أن أعرف القاعدة لكن يمكن أن أستغني عن + +532 +00:46:10,950 --> 00:46:15,310 +القاعدة بكثرة ممارسة يعني كثرة ما أقرأ أنا في + +533 +00:46:15,310 --> 00:46:18,350 +القرآن الكريم وفي الشعر وفي الكتب التي تكتب لغة + +534 +00:46:18,350 --> 00:46:22,650 +تكتب بلغة صحيحة أستطيع بسهولة أن أميز هذه ال .. + +535 +00:46:22,650 --> 00:46:26,780 +هذه ال .. ان مكسورة الهمو هذه الان مفتوحة الهمزة + +536 +00:46:26,780 --> 00:46:32,080 +بالسماع بالأذن اللغوية بالأذن النحوية التي تميزه + +537 +00:46:32,080 --> 00:46:37,860 +بين الخطأ والصواب مباشرة بمجرد السماع يعني لو واحد + +538 +00:46:37,860 --> 00:46:43,400 +قال جملة و راح رفع المفعول بيها تقوله لحظة لحظة اه + +539 +00:46:43,400 --> 00:46:49,240 +يعني في خطأ على فكرة في بعض الناس من يعني يقرأ + +540 +00:46:49,240 --> 00:46:54,400 +القرآن كثيرا لكنه ما قرأ نحوهيعرف الخطأ دون أن + +541 +00:46:54,400 --> 00:46:58,360 +يعرف لماذا وهذا .. وهذا مثلا .. يعني لماذا مش مهم + +542 +00:46:58,360 --> 00:47:03,460 +المهم إن أنا أعرف الخطأ المهم إن أنا أعرف إن هذا + +543 +00:47:03,460 --> 00:47:08,440 +خطأ و أتفاداه المهم في النهاية أن أتكلم لغة صحيحة + +544 +00:47:08,440 --> 00:47:12,080 +هو العربي .. العربي في الجاهلية و في صدر الإسلام + +545 +00:47:12,080 --> 00:47:17,500 +الأول و بعده عندما كان يتحدث لم يكن أمامه قاعدة + +546 +00:47:17,500 --> 00:47:20,640 +ليسير عليها قاعدة نحوية يعني انما كان يتحدث + +547 +00:47:20,640 --> 00:47:24,870 +بالسليقةو هذا هو المطلوب هو احنا إذا رجعنا إلى + +548 +00:47:24,870 --> 00:47:30,070 +سليقة العربي الصحيحة يمكن وصلنا إلى قمة اللغة لكن + +549 +00:47:30,070 --> 00:47:34,850 +إن أنا أعرف القاعدة ولا أطبقها .. هذه مسألة أيضا + +550 +00:47:34,850 --> 00:47:37,930 +يعني فيها انفصام في الشخصية .. بمعنى أن .. طب هو + +551 +00:47:37,930 --> 00:47:41,890 +أنا وأنا بأحكيكل كلمة بدأ اقول هذا فاعل و الفاعل + +552 +00:47:41,890 --> 00:47:44,910 +بيكون مرفوع او ارفعها و الله هذا مفعول به و + +553 +00:47:44,910 --> 00:47:50,370 +المفعول به منصوب ده نصبه يعني لأن العملية الكلام + +554 +00:47:50,370 --> 00:47:53,950 +لا تستغرق جزء على مائة من الثانية او على الف من + +555 +00:47:53,950 --> 00:47:58,050 +الثانية على طول انا برص الكلام يعني مثلا مش مستاهل + +556 +00:47:58,050 --> 00:48:01,250 +ان اقعد اقول و الله كده طبعا انا بقرا بعض الخطابات + +557 +00:48:01,250 --> 00:48:07,920 +مثلاعندما يخطأ يعني بعد كلمة و اتنين قد يأتي على + +558 +00:48:07,920 --> 00:48:11,380 +باله أنه أخطأ فيعود إلى الكلمة الأولى فيظهر وهذا + +559 +00:48:11,380 --> 00:48:15,920 +طبعا نادر إنما البقية يعني ممكن يكون عرف أنه أخطأ + +560 +00:48:15,920 --> 00:48:20,380 +لكنه لا يعود إلى الخطأ ليصححهم و هو حد مش فاهم + +561 +00:48:20,380 --> 00:48:24,830 +يعني في ال ..هذه مسألة صعبة الحقيقة .. هذه مسألة + +562 +00:48:24,830 --> 00:48:29,850 +صعبة لأنه احنا يمكن قد اعذر بعض الخطباء في أخطائهم + +563 +00:48:29,850 --> 00:48:33,750 +في اللغة .. في الكلام العادي يعني .. قد .. انا + +564 +00:48:33,750 --> 00:48:37,310 +باعذرهم مش طبعا .. لكن قد اقول يعني هذا .. هذا من + +565 +00:48:37,310 --> 00:48:40,130 +.. من .. يعني من السرعة .. من الرهبة .. لكن في + +566 +00:48:40,130 --> 00:48:44,610 +القرآن الكريم هذا أمر غير .. غير حقيقي أو غير صحيح + +567 +00:48:44,610 --> 00:48:48,730 +بال .. بالالبتة .. مش بالمرة .. بالبتةطيب احنا + +568 +00:48:48,730 --> 00:48:51,790 +خلونا في كسر همزة ان وفتحها للمحاضرة القادمة ان + +569 +00:48:51,790 --> 00:48:55,450 +شاء الله و تعالى قبل ان اخرج هلني السؤال اذا إلى + +570 +00:48:55,450 --> 00:48:56,610 +اللقاء في المحاضرة القادمة + diff --git a/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/Absy-eiJDwM_raw.srt b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/Absy-eiJDwM_raw.srt new file mode 100644 index 0000000000000000000000000000000000000000..72b79bb490aa91c7a4c1f42eb32404e8ac7eff77 --- /dev/null +++ b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/Absy-eiJDwM_raw.srt @@ -0,0 +1,2284 @@ +1 +00:00:11,760 --> 00:00:13,600 +أعوذ بالله من الشباب الرجيم باسم الله الرحمن + +2 +00:00:13,600 --> 00:00:17,560 +الرحيم ان شاء الله اليوم سنبدأ في موضوع آخر من + +3 +00:00:17,560 --> 00:00:22,760 +موضوعات نواسف المتدوى الخبر وهو إنه وأخواته وكنا + +4 +00:00:22,760 --> 00:00:26,180 +قبل ذلك قد متهينا من الحديث عن أفعال المقاربة + +5 +00:00:26,180 --> 00:00:33,620 +وطلبت منكم أن تقرأنا أفعال المقاربة بالكامل ومن + +6 +00:00:33,620 --> 00:00:40,340 +عندها سؤال أو استفسار لتتقدم به الآن وليس غدافمن + +7 +00:00:40,340 --> 00:00:46,040 +عندها ما تستفسروا عنه .. عن .. عن أفعال المقاربة، + +8 +00:00:46,040 --> 00:00:53,240 +إذا نبدأ في إن وأخواتها، من الواضح أننا كنا في + +9 +00:00:53,240 --> 00:01:02,540 +السابق نتحدث عن نواسة تنسخ حكم الخبر فقط، أي تحوله + +10 +00:01:02,540 --> 00:01:08,010 +من الرفع إلى النصبسواء كانت كان و أخواتها أو + +11 +00:01:08,010 --> 00:01:13,730 +الحروف المشبه بليس أو أفعال المقاربة، هذه الأقسام + +12 +00:01:13,730 --> 00:01:18,210 +الثلاثة تدخل على الجملة الاسمية المكونة من المبتدأ + +13 +00:01:18,210 --> 00:01:24,030 +والخبر، فترفع المبتدأ اسما لها وتنصب الخبر خبرا + +14 +00:01:24,030 --> 00:01:30,250 +لها، إذا هي تنسخ فقط حكم الخبريناليوم ان شاء الله + +15 +00:01:30,250 --> 00:01:36,090 +تعالى سنبدأ في حديث عن نواسخ تنسخ حكم المبتدأ وليس + +16 +00:01:36,090 --> 00:01:42,970 +حكم الخبر فإن وأخواتها من النواسخ التي تدخل على + +17 +00:01:42,970 --> 00:01:48,230 +الجملة الإسمية المكونة من المبتدأ والخبر فتنصب + +18 +00:01:48,230 --> 00:01:53,830 +المبتدأ اسما لها وترفع الخبر خبرا لها، إذا هي تعمل + +19 +00:01:53,830 --> 00:02:02,060 +النسخة في المبتدأ فقط وليس في الخبرو ثانيا هي من + +20 +00:02:02,060 --> 00:02:06,880 +نواسق .. من النواسق الحرفية أيضا نحن رأينا في + +21 +00:02:06,880 --> 00:02:11,680 +القسم الأول الذي يرفع الاسم وينصب الخبر نواسق + +22 +00:02:11,680 --> 00:02:17,500 +فعلية ونواسق حرفية الفعلية هي كان وأخواتها وكاد + +23 +00:02:17,500 --> 00:02:24,140 +وأخواتها أما الحرفية فهي الحروف المشبهة بليسها أما + +24 +00:02:24,140 --> 00:02:31,130 +إن وأخواتها فهي حروفوقد عددها النحا فوجدوا أنها + +25 +00:02:31,130 --> 00:02:39,830 +ستة حروف فقط تدخل على الجملة الاسمية فتنصب المبتدأ + +26 +00:02:39,830 --> 00:02:46,530 +اسما لها وترفع الخبر خبرا لها، وهي إن بفتح الهمزة + +27 +00:02:46,530 --> 00:02:55,240 +وتشديد النونوأن قلت إن بكسر الهمزة وتشديد النون + +28 +00:02:55,240 --> 00:03:03,500 +وأن بفتح الهمزة وتشديد النون وكأن و لكن و ليت و + +29 +00:03:03,500 --> 00:03:10,350 +لعين فقط ستة أحرفيسميها النحائن وأخواتها أيضًا + +30 +00:03:10,350 --> 00:03:14,650 +جريًا على كان وأخواتها أو كاد وأخواتها، أي قياسًا + +31 +00:03:14,650 --> 00:03:20,990 +عليها، من أن إن المقصورة الهمزة هي أم الباب، أي + +32 +00:03:20,990 --> 00:03:26,830 +أكثر هذه الأحرف دورانًا على اللسان واستعمالًا عند + +33 +00:03:26,830 --> 00:03:27,370 +الناس + +34 +00:03:31,120 --> 00:03:36,800 +هذه الأحرف الستة لكل حرف منها معنا خاصا أيضا يستقل + +35 +00:03:36,800 --> 00:03:45,540 +بيه ويستعمل فيه لو جئنا لإن وأن تفيد التوكيد وما + +36 +00:03:45,540 --> 00:03:49,860 +معنى التوكيد يعني لأي شيء يكون التوكيد قال النحات + +37 +00:03:49,860 --> 00:03:56,900 +توكيد النسبة ونفي الشك عنها نحن عندما نعرف إن أو + +38 +00:03:56,900 --> 00:04:04,630 +أن نقول حرف توكيد ونصبفأي شيء تؤكد إن وأنه قالوا + +39 +00:04:04,630 --> 00:04:10,330 +النسبة تؤكيد أيه النسبة تؤكد النسبة وتنفي الشك + +40 +00:04:10,330 --> 00:04:16,750 +عنها وهذه لها قصة نحن لو نظرنا إلى المبتدأ والخبر + +41 +00:04:16,750 --> 00:04:22,190 +ولو قلت مثلا الجو بارد أو الجو جميل أو السماء + +42 +00:04:22,190 --> 00:04:28,430 +صافية هذه جملة اسمية من مبتدأ وخبر يسميها النحا + +43 +00:04:28,430 --> 00:04:33,390 +جملة خبريةومعنى جملة خبرية يعني فيها شك تحتمل + +44 +00:04:33,390 --> 00:04:39,510 +الصدق والكذب اي فيها شك وهذا التركيب يسميه انحاء + +45 +00:04:39,510 --> 00:04:46,150 +تركيب نسبة او تركيب اسناد تركيب نسبة او اسناد لان + +46 +00:04:46,150 --> 00:04:52,790 +عندما اقول السماء صافية فقد نسبت الصفاء الى السماء + +47 +00:04:52,790 --> 00:05:00,470 +او اسنت الصفاء الى السماء اذا اما ان نقول عنهتركيب + +48 +00:05:00,470 --> 00:05:06,130 +نسبة أو تركيب إسناد إذا عندما أقول السماء صافية + +49 +00:05:06,130 --> 00:05:13,210 +كجملة إسمية خبرية فإن نسبة الصفاء أو إسناد الصفاء + +50 +00:05:13,210 --> 00:05:18,350 +إلى السماء يكون فيه شك لأن كما قلت هذه هذا أسلوب + +51 +00:05:18,350 --> 00:05:26,570 +خبري يحتمل الشك يحتمل الصدق والكذبفكيف أؤكده بإن + +52 +00:05:26,570 --> 00:05:34,190 +أو أن عندما أقول إن السماء صافية نفيت أول حاجة + +53 +00:05:34,190 --> 00:05:39,950 +أكدت النسبة يعني أكدت نسبة الصفاء إلى السماء ونفيت + +54 +00:05:39,950 --> 00:05:45,950 +الشك عنها ونفس الكلام لو قلت علمت أن السماء صافية + +55 +00:05:45,950 --> 00:05:51,910 +نفس الكلام فيها توكيد للنسبة وفيها أيضا نفي للشك + +56 +00:05:51,910 --> 00:05:59,070 +عنهاهذا هو معنى قولنا حرف توكيد عن إن أو أن نقول + +57 +00:05:59,070 --> 00:06:05,770 +إنها حرف أيه؟ أي توكيد النسبة ونفي الشك عنها ومعنى + +58 +00:06:05,770 --> 00:06:13,270 +كما قلت النسبة أي نسبة الخبر إلى الإسم حرف + +59 +00:06:13,270 --> 00:06:20,310 +ثاني كأنيفيدوا التشبيه والتشبيه طبعا هذا معروف لو + +60 +00:06:20,310 --> 00:06:27,690 +قلت كأن الجندية أسد شجاعة أن شبهته شبهته الجندية + +61 +00:06:27,690 --> 00:06:33,590 +بالأسد أيه كأن الشمس كرة ملتهبة في الصيف مثلا كأن + +62 +00:06:33,590 --> 00:06:39,710 +الشمس أيه شبهته أيضا الشمس بأنها كرة ملتهبة في شدة + +63 +00:06:39,710 --> 00:06:47,350 +الحرارة لكن تفيد الاستدراكتفيد ايه؟ استدراك لما + +64 +00:06:47,350 --> 00:06:50,430 +بنعرفه نقول لكن .. لحظة بقى انا بتكلم عن لكن + +65 +00:06:50,430 --> 00:06:58,170 +بتشديد النون اقول لكن حرف استدراك و نصب والاستدراك + +66 +00:06:58,170 --> 00:07:05,730 +معناه نفي ما يتوهم المرء ثبوته معنى الاستدراك اي + +67 +00:07:05,730 --> 00:07:11,630 +نفي ما يتوهم المرء ثبوته انظروا لو قلت مثلا انا + +68 +00:07:11,630 --> 00:07:21,500 +زيد غني زيد ايه؟فأتوهم أنه كريم لكنه بخير زيد غني + +69 +00:07:21,500 --> 00:07:27,900 +بتوهم أنه إيه لكن أنا بأرضف بقول إيه لكنه إذا أنا + +70 +00:07:27,900 --> 00:07:33,380 +نفيت ما توهم السامع ثبوته وهو الكرم هذا هو معنى + +71 +00:07:33,380 --> 00:07:38,140 +الاستدراك إذا الاستدراك أقول مرة ثانية معناه نفي + +72 +00:07:38,140 --> 00:07:44,700 +ما يتوهم المرء ثبوته ليت + +73 +00:07:45,560 --> 00:07:52,980 +تفيد التمني، والتمني هو طلب الأمر الممكن أو + +74 +00:07:52,980 --> 00:07:57,840 +المستحيل، مش الممكن والمستحيل، لأن مافيش أمر يمكن + +75 +00:07:57,840 --> 00:08:02,520 +أن يكون ممكن ومستحيل في نفس الوقت، الأمر إما أن + +76 +00:08:02,520 --> 00:08:08,080 +يكون ممكن وإما أن يكون مستحيل، والتمني هو طلب + +77 +00:08:08,080 --> 00:08:13,560 +الأمر الممكن أو المستحيلطلب الأمر الممكن لو قلت + +78 +00:08:13,560 --> 00:08:19,460 +مثلا ليت الامتحان سهل ليت الامتحان سهل وهذا أمر + +79 +00:08:19,460 --> 00:08:24,300 +ممكن إذا أنتم درستوا واجتهدتوا وجديتوا فالامتحان + +80 +00:08:24,300 --> 00:08:30,520 +يمكن أن يأتي سهلا أما إذا قلت ليت الشباب يعود يوما + +81 +00:08:30,520 --> 00:08:36,280 +كما قال الشاعر ألا ليت الشباب يعود يوما فأخبره بما + +82 +00:08:36,280 --> 00:08:43,220 +فعل المشيب فهذا طلب أمر إيه مستحيلإذا التمني هو + +83 +00:08:43,220 --> 00:08:51,000 +طلب الأمر الممكن أو طلب الأمر المستحيل أما + +84 +00:08:51,000 --> 00:08:59,700 +لعل فلها ثلاثة معانين الأول الترجي والتاني الإشفاق + +85 +00:08:59,700 --> 00:09:06,760 +والثالث التعليل أي ذكر العلة الترجي طلب الأمر + +86 +00:09:06,760 --> 00:09:13,420 +الممكن المحبب إلى النفسالترجي طلب الأمر الممكن + +87 +00:09:13,420 --> 00:09:21,840 +المحبب إلى النفس كان أقول مثلا لعل الله يرحمنا لعل + +88 +00:09:21,840 --> 00:09:28,500 +الله يرحمنا هذا أمر ممكن وهو أيضا محبب إلى النفس + +89 +00:09:28,500 --> 00:09:30,880 +الاشفاق + +90 +00:09:32,740 --> 00:09:37,980 +طلب الأمر الممكن المكروه إلى النفس غير المحبب إلى + +91 +00:09:37,980 --> 00:09:42,020 +النفس أيضًا من الأمر المحبب إلى النفس قول الله عز + +92 +00:09:42,020 --> 00:09:50,160 +وجل لا تدري لعل الله يحدث بعد ذلك أمرلا تدري لعل + +93 +00:09:50,160 --> 00:09:56,960 +الله يحدث بعد ذلك ايه يعني أمر أمر خير يعني لعل + +94 +00:09:56,960 --> 00:10:02,480 +الله يحدث أمرا أي المقصود لعل الله يحدث أمرا خيرا + +95 +00:10:02,480 --> 00:10:08,860 +لأن هذه الآية قيلت في موقف عصيب موقف في عسر في شدة + +96 +00:10:09,690 --> 00:10:13,550 +فلا تدري يعني انت في موقف عصيب لكن لا تدري لعل + +97 +00:10:13,550 --> 00:10:20,330 +الله بعد هذا العصر يحدث بعد ذلك ايه؟ اي امر يسيرا + +98 +00:10:20,330 --> 00:10:27,310 +او امرا خيراإذا لعله في هذه الآية أفادت إيه الترجي + +99 +00:10:27,310 --> 00:10:33,490 +الذي هو طلب الأمر الممكن المحبب إلى النفس إذا موضع + +100 +00:10:33,490 --> 00:10:37,930 +الشاهد في قول الله عز وجل تدري لعل الله يحدث بعد + +101 +00:10:37,930 --> 00:10:43,370 +ذلك أمرا موضع الشاهد في هذه الآية لعله حيث أفادت + +102 +00:10:43,370 --> 00:10:50,370 +الترجي الذي هو طلب الأمر الممكن المحبب إلى النفس + +103 +00:10:50,370 --> 00:10:51,170 +قولي يا بنتي + +104 +00:10:56,690 --> 00:11:05,070 +أما الإشفاق طلب الأمر المكروه الممكن لكن مكروه إلى + +105 +00:11:05,070 --> 00:11:11,300 +النفسكما لو في واحد يقف على خط النار، على الجبهة، + +106 +00:11:11,300 --> 00:11:16,620 +على جبهة القتال، ثم يقول ايه؟ لعل العدو يقدم، يقول + +107 +00:11:16,620 --> 00:11:21,640 +ايه؟ لعل العدو ايه؟ يقدم، طبعا كتب عليكم القتال + +108 +00:11:21,640 --> 00:11:28,650 +وهو ايه؟ كره لكم، لكن دائما الناس يقولونانتظار + +109 +00:11:28,650 --> 00:11:37,630 +وقوع الشيء خير من انتظاره انتظار الشيء خير .. اسف + +110 +00:11:37,630 --> 00:11:42,210 +.. وقوع الشيء خير من انتظاره لأن الانتظار يزيد + +111 +00:11:42,210 --> 00:11:49,390 +صعوبة الشيء فلعل العدو يقدم أمر ممكن لكنه مكروه + +112 +00:11:49,390 --> 00:11:55,020 +إلى النفسأو كما قال تعالى فلعلك باخع نفسك على + +113 +00:11:55,020 --> 00:12:01,460 +آثارهم إن لم يؤمنوا بهذا الحديث أسفةفلعلك ايه باخع + +114 +00:12:01,460 --> 00:12:08,500 +ايه معنى باخع مهلك فلعلك باخع نفسك على آثارهم إن + +115 +00:12:08,500 --> 00:12:13,380 +لم يؤمنوا بهذا الحديث اسف باخع معناها مهلك إذا هي + +116 +00:12:13,380 --> 00:12:19,400 +طلب أمر ممكن لكنه مكره إلى النفس غير محبب إذا + +117 +00:12:19,400 --> 00:12:23,700 +الموضوع الشات في هذه الآية لعلك أيضا حيث أفادت + +118 +00:12:23,700 --> 00:12:30,890 +الإشفاقالذي هو طلب الأمر الممكن المكروه إلى النفس + +119 +00:12:30,890 --> 00:12:36,350 +..قولي يا بنتى ..طلب + +120 +00:12:36,350 --> 00:12:42,810 +الأمر الممكن لكنه مكروه إلى النفس ..أما التعليل + +121 +00:12:42,810 --> 00:12:47,490 +فلذكر العلة ..لو قالت واحدة لأختها اكمل الدرسة + +122 +00:12:47,490 --> 00:12:52,170 +لعلنا ننجحيعني بيقروا مع بعض، بتقول هي أكمل الدرس، + +123 +00:12:52,170 --> 00:12:56,450 +إيه؟ لماذا؟ لعلنا .. إذا ذكرنا العلة، في ذكر إيه + +124 +00:12:56,450 --> 00:13:01,750 +للعلة أو كما قال تعالى فقول له قولا لينا، ليه؟ + +125 +00:13:01,750 --> 00:13:08,770 +لماذا؟ لعله يتذكر أو يخشى، إذا علة القول اللين أن + +126 +00:13:08,770 --> 00:13:13,270 +يتذكر أن الله حق أو يخشى الله عز وجل فيعود إلى .. + +127 +00:13:13,270 --> 00:13:18,030 +فيعود إلى الصواد، هذا الأمر كان موجها لمن؟لموسى و + +128 +00:13:18,030 --> 00:13:23,850 +غارون عليهم السلام لفرعون + +129 +00:13:23,850 --> 00:13:31,750 +فقول له قول اللينا يعني مش بقصوة لأن القصوة قد + +130 +00:13:31,750 --> 00:13:36,730 +تولد العزة بالإثم يعني واحد مثلا بيدعوا واحد إلى + +131 +00:13:36,730 --> 00:13:40,310 +الصلاة و لا واحد تدعوا واحد إلى الصلاة انت مش عارف + +132 +00:13:40,310 --> 00:13:44,210 +كذا كذا و يعني فتروح معاه و تقول انا والله أنا + +133 +00:13:44,210 --> 00:13:52,590 +مصلي في كثير من الناسيخطئون في طريقة الدعوة، بمعنى + +134 +00:13:52,590 --> 00:13:56,870 +القول اللين والكلمة الصحيحة والجيدة هي التي تجذب + +135 +00:13:56,870 --> 00:14:05,410 +القلوب، لكن الكلمة اللي فيها عنف هي التي تبعد، + +136 +00:14:05,410 --> 00:14:08,570 +لذلك هذا الأمر .. يعني موسى و هارون عليه السلام + +137 +00:14:08,570 --> 00:14:13,370 +ذاهبين إلى مين؟الى فرعون اللذى يقول انا الله وربنا + +138 +00:14:13,370 --> 00:14:16,590 +بيقوله بيقوله ليه قول له قولا ايه لو اليوم كان + +139 +00:14:16,590 --> 00:14:19,470 +جاله اقتعار اجابته مافيش فيها ماتتكلموش معاه اول + +140 +00:14:19,470 --> 00:14:22,390 +ما اتصلولي اقتعار اجابته لأنه هذا كافر هذا بي .. + +141 +00:14:22,390 --> 00:14:27,310 +بي .. يعبده الناس من دونى لكن اللى بيقوله قول له + +142 +00:14:27,310 --> 00:14:32,730 +قولا لينا لماذا لعله يتذكر او يخشى وطبعا احنا + +143 +00:14:32,730 --> 00:14:39,250 +المفترض اللين شوف حتى مادخل اللين شيئا الا زانهإلا + +144 +00:14:39,250 --> 00:14:43,290 +زانه يعني .. يعني حتى لو كان أمر سيء بيدخل فيه ال + +145 +00:14:43,290 --> 00:14:50,210 +lean يعني يعطيه زينة و .. و يعني شيئا طيبا أما + +146 +00:14:50,210 --> 00:14:54,090 +العنف و اللي احنا بنسميه يوم الدفاش يعني اه فهذه + +147 +00:14:54,090 --> 00:14:57,490 +تؤدي إلى مصائب الحقيقة و أنا يعني أشهد على كثير من + +148 +00:14:57,490 --> 00:15:02,690 +الناس عندما أراد أن يدعوا أحدا إلى الصلاةظل ما + +149 +00:15:02,690 --> 00:15:07,350 +يصليش لمدة 15 سنة لأن فلان دعاني بصوت مثلا بين + +150 +00:15:07,350 --> 00:15:11,690 +الناس، مش واحد حتى الإسلام أراد أن يحافظ على شعور + +151 +00:15:11,690 --> 00:15:14,290 +.. على شعور الناس، يعني واحد بيصليش ولا واحد + +152 +00:15:14,290 --> 00:15:18,490 +بتصليش، ماشيش .. و هي واقف بين مجموعة من الطالبات، + +153 +00:15:18,490 --> 00:15:22,050 +و أقولها ما .. يالا روحي صلي و احنا يعني الصلاة و + +154 +00:15:22,050 --> 00:15:25,630 +عماد الدين و بيننا و بينهم الصلاة بيننا و بين + +155 +00:15:25,630 --> 00:15:31,360 +الكفار يعنيطب أنا باخدها على جهة أو تاخدها على جهة + +156 +00:15:31,360 --> 00:15:36,240 +الطالبة و تدعوها إلى ذلك بكلام طيب و حسن و الله + +157 +00:15:36,240 --> 00:15:40,200 +احنا مسلمين و كذا شوف الفرق مافيش فرق يعني .. يعني + +158 +00:15:40,200 --> 00:15:45,300 +ان انا اسأل فرق في ثانية لكن الفرق بين قول خشن و + +159 +00:15:45,300 --> 00:15:52,520 +قول لينطبعا واضح أنه أيضا العنف لا يدخل في شيء إلا + +160 +00:15:52,520 --> 00:15:55,040 +شانه .. شوف ال .. ال .. ال .. ال .. ال .. ال .. ال + +161 +00:15:55,040 --> 00:15:57,480 +.. ال .. ال .. ال .. ال .. ال .. ال .. ال .. ال .. + +162 +00:15:57,480 --> 00:15:58,020 +ال .. ال .. ال .. ال .. ال .. ال .. ال .. ال .. ال + +163 +00:15:58,020 --> 00:15:58,100 +.. ال .. ال .. ال .. ال .. ال .. ال .. ال .. ال .. + +164 +00:15:58,100 --> 00:15:58,880 +ال .. ال .. ال .. ال .. ال .. ال .. ال .. ال .. ال + +165 +00:15:58,880 --> 00:16:00,120 +.. ال .. ال .. ال .. ال .. ال .. ال .. ال .. ال .. + +166 +00:16:00,120 --> 00:16:00,120 +ال .. ال .. ال .. ال .. ال .. ال .. ال .. ال .. ال + +167 +00:16:00,120 --> 00:16:00,160 +.. ال .. ال .. ال .. ال .. ال .. ال .. ال .. ال .. + +168 +00:16:00,160 --> 00:16:01,120 +ال .. ال .. ال .. ال .. ال .. ال .. ال .. ال .. ال + +169 +00:16:01,120 --> 00:16:02,620 +.. ال .. ال .. ال .. ال .. ال .. ال .. ال .. ال .. + +170 +00:16:02,620 --> 00:16:02,640 +ال .. ال .. ال .. ال .. ال .. ال .. ال .. ال .. ال + +171 +00:16:02,640 --> 00:16:07,320 +.. ال .. ال .. + +172 +00:16:07,320 --> 00:16:13,500 +ال .. ال .. ال + +173 +00:16:15,000 --> 00:16:18,460 +إذا موضع الشاهد في قوله تعالى فقول له قولة لينا + +174 +00:16:18,460 --> 00:16:25,760 +لعله موضع الشاهد لعله حيث جاء حرفة رجٍ تفيد ايه + +175 +00:16:25,760 --> 00:16:33,220 +التعليل أي ذكر العلة هذه المعاني التي تختص بهذه + +176 +00:16:33,220 --> 00:16:39,030 +الأحرف الستة قلنا إن وأن تفيد التوكيدكأن تفيد + +177 +00:16:39,030 --> 00:16:44,350 +التشبيه لكن تفيد الاستدراك ليت تفيد التمني لعل + +178 +00:16:44,350 --> 00:16:49,630 +تفيد الترجي أو الاشفاق أو التعليم هل هذا واضح في + +179 +00:16:49,630 --> 00:16:54,710 +أي سؤال عامة سبق؟ لماذا يسميها بعض النحات الأحرف + +180 +00:16:54,710 --> 00:16:59,490 +المشبهة بالفعل؟ يعني أنتم في بعض الأحيان لو تصفحتم + +181 +00:16:59,490 --> 00:17:05,980 +بعض كتب النحو لن تجدوا موضوع اسم إن وأخواتهاستجدوا + +182 +00:17:05,980 --> 00:17:11,040 +هذا الموضوع تحت عنوان الحروف المشبهة بالفعل، + +183 +00:17:11,040 --> 00:17:16,680 +لماذا؟ لماذا يسميها النحات بالحروف المشبهة بالفعل؟ + +184 +00:17:16,680 --> 00:17:23,200 +أول سبب لأن كل حرف منها يحمل معنى فعل من الأفعال، + +185 +00:17:23,200 --> 00:17:30,100 +انظروا، ان و أن تحمل معنى أؤكدلكن أستدرك، كأن + +186 +00:17:30,100 --> 00:17:37,420 +أشبه، ليت أتمنى، لعل أترجى أو أشفق أو أعلن، إذا كل + +187 +00:17:37,420 --> 00:17:43,020 +حرف من هذه الأحرف الستة يحمل معنى فعل من الأفعال، + +188 +00:17:43,020 --> 00:17:50,030 +هذا سبب، سبب آخرالاسماء بعدها تكون منصوبة نحن نقول + +189 +00:17:50,030 --> 00:17:55,190 +إن إن و أخواتها تنصب الإسم وترفع الخبر فالاسماء + +190 +00:17:55,190 --> 00:18:00,190 +بعدها تأتي منصوبة كما أن الأفعال تأتي بعدها + +191 +00:18:00,190 --> 00:18:03,570 +الأسماء منصوبة اللي هي المفعول دي أو الحال أو + +192 +00:18:03,570 --> 00:18:08,490 +التمييز أو المفعول لأجله فهذا سبب آخر سبب ثالث لأ + +193 +00:18:08,490 --> 00:18:08,810 +خليه + +194 +00:18:12,280 --> 00:18:17,720 +إذا اتصلت هذه الأحرف الستة بياء المتكلم تدخل عليها + +195 +00:18:17,720 --> 00:18:23,080 +نون الوقاية كي تقيها من الكسر مثلها مثل الأفعال + +196 +00:18:23,080 --> 00:18:27,060 +احنا عرفنا في السابق أن الأفعال إذا اتصلت بياء + +197 +00:18:27,060 --> 00:18:32,080 +المتكلم تدخل عليها نون الوقاية كي تقيها من الكسر + +198 +00:18:32,080 --> 00:18:36,500 +ليه؟ لأن الأفعال لا تكسرلكن دخول ياء المتكلم .. + +199 +00:18:36,500 --> 00:18:39,880 +نون الوقاية على الأفعال مع ياء المتكلم واجب أما + +200 +00:18:39,880 --> 00:18:44,440 +دخولها .. أما دخولها على هذه الأحرف فجائز يعني + +201 +00:18:44,440 --> 00:18:50,380 +يجوز أن أقول إني وإنني، أني وأنني، كأني وكأنني، + +202 +00:18:50,380 --> 00:18:56,480 +لكني و لكنني، ليتي و ليتني لعلي و لعلن، جائز، ليه؟ + +203 +00:18:56,480 --> 00:19:01,060 +لماذا هنا جائز؟وهناك واجب في الأفعال لأن الأفعال + +204 +00:19:01,060 --> 00:19:05,720 +لا تكسر أما الحروف فتكسر جائز إن الحروف تكسر ولذلك + +205 +00:19:05,720 --> 00:19:11,160 +قالوا دخولهم الوقاية على هذه الأحرف الست جائز أما + +206 +00:19:11,160 --> 00:19:16,140 +دخولها على الأفعال عند اتصالهما أي هذه الأحرف + +207 +00:19:16,140 --> 00:19:20,640 +والأفعال بيها المتكلم هذا سبب ثالث ده بقى عندنا + +208 +00:19:20,640 --> 00:19:27,190 +سبب رابع طيب نسمع الأخت اللي هناكطبعاً نحن نتكلم + +209 +00:19:27,190 --> 00:19:33,030 +عن إن وأن وكأن و لكن و ليت و لعل كلها مبنية على + +210 +00:19:33,030 --> 00:19:36,710 +الفتح أيضاً الأفعال الماضية تكون مبنية على الفتح + +211 +00:19:36,710 --> 00:19:42,510 +إن لم تتصل بضمير رفع متحرك أو غيرها من هذه الضمار + +212 +00:19:42,510 --> 00:19:50,480 +إذا هذه أربعة أسباب يمكن أن تكون سبباًلتسمية بعض + +213 +00:19:50,480 --> 00:19:56,620 +النحات لهذه الأحرف الستة بالأحرف المشبهة بالفعل هل + +214 +00:19:56,620 --> 00:20:02,540 +هذا واضح؟ أحوال اسم إن وأخواتها يعني ما هي الأحوال + +215 +00:20:02,540 --> 00:20:09,480 +والصور التي تأتي عليها أو التي يأتي عليها اسم إن + +216 +00:20:09,480 --> 00:20:14,970 +وأخواتها ويأتي على صورتينإما اسم معرب أو اسم مبني + +217 +00:20:14,970 --> 00:20:19,330 +يعني ممكن أن يأتي اسما مفردا معربا أو اسما مفردا + +218 +00:20:19,330 --> 00:20:26,690 +مبنيا إن + +219 +00:20:26,690 --> 00:20:32,790 +السماء صافية إن محمدا لرسول هذه واضحة أن السماء + +220 +00:20:32,790 --> 00:20:40,720 +ومحمد هما اسمان مفردان معربان أي ليس مبنيينأما + +221 +00:20:40,720 --> 00:20:44,840 +الأسماء المبنية فيمكن أن يكون اسم مبني على هيئة + +222 +00:20:44,840 --> 00:20:49,920 +الضمير سواء كان ضميرا متصلا .. طبعا هو ضمير متصل + +223 +00:20:49,920 --> 00:20:54,400 +مابيجيش ضمير مستثر أن يكون ضميرا متصلا مثلا كما + +224 +00:20:54,400 --> 00:20:59,800 +جاء في قول الله عز وجل إنه من يتقي ويصبر فإن الله + +225 +00:20:59,800 --> 00:21:07,230 +لا يضيع أجر المحزنين إنه .. أين اسم إنه؟الهاء اللي + +226 +00:21:07,230 --> 00:21:11,850 +هي ضمير متصل، إذا موضع الشاهد في هذه الآية إنه حيث + +227 +00:21:11,850 --> 00:21:16,570 +جاء اسم إن اسما مبنيا بين جثين أيه ضميرا أيه + +228 +00:21:16,570 --> 00:21:20,950 +متصلا، مين تعيدلي الشاهد؟ الشاهد طيب نسمع اللي هنا + +229 +00:21:21,570 --> 00:21:25,450 +إن هو حيث جاء اسم إنا اسمًا مبنيًا طبيعًا مبتصرًا + +230 +00:21:25,450 --> 00:21:30,530 +طب ألاحظوا في الآية فيضأ فإن الله اسمًا معربًا فإن + +231 +00:21:30,530 --> 00:21:34,370 +الله لا يضيع أجر المحسنين في الآية أيضًا هناك شهد + +232 +00:21:34,370 --> 00:21:43,170 +آخر على أن اسم إن يمكن أن يأتي اسم معربًا ويمكن أن + +233 +00:21:43,170 --> 00:21:48,760 +يأتي اسم إشارةكما قال تعالى إن هذا أخي له تسع و + +234 +00:21:48,760 --> 00:21:55,300 +تسعون نعجة و ليه نعجة واحدة إن أخي له تسع .. إن + +235 +00:21:55,300 --> 00:22:02,160 +هذا أخي له تسع و تسعون نعجة فاسم .. فاسم إن هذا + +236 +00:22:02,160 --> 00:22:06,840 +اسم إشارة إذا موضع الشاهد في هذه الآية هذا حيث جاء + +237 +00:22:06,840 --> 00:22:11,340 +اسم إن اسما مبنيا اسم إشارة مين نتعيد للشاهد + +238 +00:22:11,340 --> 00:22:12,900 +الشاهد و نسمع هنا + +239 +00:22:17,880 --> 00:22:22,500 +اسما مبنيا على أنه اسم إيه أو أن يكون اسم اسما + +240 +00:22:22,500 --> 00:22:27,320 +موصولا يعني اسم مبني ممكن يكون ضمير متصل أو اسم + +241 +00:22:27,320 --> 00:22:31,860 +إشارة أو اسم موصول كما قال تعالى إن الذي فرض عليك + +242 +00:22:31,860 --> 00:22:38,220 +القرآن لرادك إلى إيه إلى معاد إن الذي فرض عليك + +243 +00:22:38,220 --> 00:22:45,750 +القرآن لرادك إلى معادموضع ال .. موضع الشاهد ان + +244 +00:22:45,750 --> 00:22:50,710 +الذي حيث جاء اسم ان اسما مبنيا اسم اشارة اسم .. + +245 +00:22:50,710 --> 00:22:54,570 +اسما موصولة مين اتعيل الشاهد؟ الشاهد .. نسمع هنا + +246 +00:22:54,570 --> 00:23:01,910 +نعرف + +247 +00:23:01,910 --> 00:23:06,050 +الآية؟ جميل الآية .. ان الذي فرض عليك القرآن لردّك + +248 +00:23:06,050 --> 00:23:07,570 +إلى معاد نبدأ من هنا + +249 +00:23:10,620 --> 00:23:13,380 +يعني احنا متعودين نقول حرف توكيد و نصب يعني .. + +250 +00:23:13,380 --> 00:23:15,980 +يعني شوف .. حتى المصطلحات .. زي ما بنقول .. بنقول + +251 +00:23:15,980 --> 00:23:19,380 +مع أن حرف مصدر و نصب في بعض الناس بيقول حرف نصب و + +252 +00:23:19,380 --> 00:23:22,580 +مصدرية .. يعني .. يعني في مصطلحات ثبتت إن حرف + +253 +00:23:22,580 --> 00:23:25,880 +توكيد و نصب مبني على الفتح لمحله الإعرابي اللي + +254 +00:23:25,880 --> 00:23:33,960 +وراكي الذي .. لبعدها .. صحيح + +255 +00:23:33,960 --> 00:23:38,260 +.. اسم موصول مبني على السكون في محل نصب اسم انة .. + +256 +00:23:38,260 --> 00:23:42,780 +فرضةفعل ماضي مبني على الفتح اللي جانبك، أين + +257 +00:23:42,780 --> 00:23:50,820 +الفاعل؟ هو يعود على الله عز وجل، فرض على الذي + +258 +00:23:50,820 --> 00:23:55,960 +يعني، بخلنا فيه، الفاعل أو الفاعل ضمير مستتر جوازا + +259 +00:23:55,960 --> 00:23:58,920 +تقديره هو يعود على الله عز وجل اللي عليها الدور + +260 +00:23:58,920 --> 00:24:05,500 +عليك لا + +261 +00:24:05,500 --> 00:24:10,690 +لا لا حرف جار، مدام كنت حرف جار على حرف جاروالكهف + +262 +00:24:10,690 --> 00:24:14,090 +ضمير .. نسي المجرور .. او ضمير متطق يعني طبعا عليك + +263 +00:24:14,090 --> 00:24:17,930 +هي الأصل على في الأصل في عليك على لكن لما .. لما + +264 +00:24:17,930 --> 00:24:22,590 +اتصل ب .. بالضمير قلبت ال .. الألف إلى ايه؟ إلى يأ + +265 +00:24:22,590 --> 00:24:26,650 +لتناسب النطق يعني فعليك حرف جر على حرف جر مبني على + +266 +00:24:26,650 --> 00:24:30,330 +السكون لا محل له من الإعراب والكهف ضمير متصل مبني + +267 +00:24:30,330 --> 00:24:33,190 +على الفتح في محل جر بي على القرآنة + +268 +00:24:35,510 --> 00:24:37,630 +المفعول بيه منصوب على ما تنص به الفتحة الظاهرة، + +269 +00:24:37,630 --> 00:24:40,650 +ولاحظوا معايا التقدم، تقديم الجار المجرور على + +270 +00:24:40,650 --> 00:24:44,190 +المفعول به، يعني هي الأصل في الجملة إن الذي فرض + +271 +00:24:44,190 --> 00:24:48,610 +القرآن عليك، لكن شوفت الاهتمام بالرسول صلى الله + +272 +00:24:48,610 --> 00:24:52,450 +عليه وسلم، لأن الكافي عليك بتعود إلى مين؟ إلى + +273 +00:24:52,450 --> 00:24:57,050 +الرسول صلى الله عليه وسلم، الاهتمام به، والتوكيد + +274 +00:24:57,050 --> 00:25:02,950 +على أن القرآن إنما إيه؟فرض عليك عليك أنت ثم عليك + +275 +00:25:02,950 --> 00:25:07,170 +أن تقوم بتبليغه للمسلمين فمن أجل هذا قدم الجار + +276 +00:25:07,170 --> 00:25:10,770 +المجرور على المفعول B اللي عليها الدور جملة فرض + +277 +00:25:10,770 --> 00:25:14,890 +عليك القرآن ما إعرابها صلة الموصول إلى ما حل لها + +278 +00:25:14,890 --> 00:25:17,350 +من الإعراب اللي عليها الدور لرادك + +279 +00:25:19,270 --> 00:25:23,270 +لأ لأ ليست حرف جر .. و لحظة معايا لراد دو .. دو .. + +280 +00:25:23,270 --> 00:25:26,830 +يعني اتدال عليها ضامة .. كيف .. كيف بتكون حرف جر و + +281 +00:25:26,830 --> 00:25:29,590 +بعدين الاسم .. ال .. الكلمة مرفوعة لبعدها .. الاسم + +282 +00:25:29,590 --> 00:25:33,830 +مرفوع .. و بعدين اللام .. اه ايوه مش مقصورة .. لو + +283 +00:25:33,830 --> 00:25:35,830 +كانت حرف .. طبعا هي في بعض الأحيان ممكن اللام + +284 +00:25:35,830 --> 00:25:39,210 +الملكية تأتي مفتوحة .. لكن هنا اللام ليست حرف جر + +285 +00:25:39,210 --> 00:25:45,560 +.. بلالمسحلقة بل هي اللام .. للتوكيد لرادك .. لو + +286 +00:25:45,560 --> 00:25:49,880 +قال إن الذي فرض عليك القرآن رادك خلاص مافيش ماشي + +287 +00:25:49,880 --> 00:25:54,880 +لكن أراد زيادة التوكيد فقال لرادك اللام اللام + +288 +00:25:54,880 --> 00:25:58,780 +المسحلقة حرف مبني على الفتح لما حل له من العراب + +289 +00:25:58,780 --> 00:26:02,600 +اللي بعدها رادك راد + +290 +00:26:03,650 --> 00:26:07,670 +مدام لام مزعلقة، إذا اللي تتصل بالخبر، خبر إنه، + +291 +00:26:07,670 --> 00:26:11,790 +يعني هذا من بعض البديهيات اللي في اللغة اللام + +292 +00:26:11,790 --> 00:26:15,930 +المزعلقة أكثر ما تقع إلا في الخبر، أنا أقول أكثر + +293 +00:26:15,930 --> 00:26:19,310 +لأنها ممكن تقع في الإسم أو في ضمير الفصل، لكن أكثر + +294 +00:26:19,310 --> 00:26:23,910 +ما تقع أو تتصل اللام المزعلقة بمين؟ بخبر إنه، إذا + +295 +00:26:23,910 --> 00:26:28,050 +رأى الدو خبر إنه مرفوع لما ترفعي الضم الظاهر، اللي + +296 +00:26:28,050 --> 00:26:29,050 +عليها دور الكاف + +297 +00:26:32,730 --> 00:26:36,770 +لأ هي مبنية الفتح ومدام ضمير إذا له موقع من + +298 +00:26:36,770 --> 00:26:40,930 +الإعراب اسم يعني إذا هو ضمير متصل مبني على الفتح + +299 +00:26:40,930 --> 00:26:45,790 +في محلي جار مضاف إليه طبعا هو في الاصل الكافة دي + +300 +00:26:45,790 --> 00:26:48,830 +مفعول بيه على فكرة انتوا لاحظوا معايا لأن راد .. + +301 +00:26:48,830 --> 00:26:53,530 +ردة راد اسم فاعل انتوا لاحظوا معايا الكلمة ردة هي + +302 +00:26:53,530 --> 00:26:58,810 +في الأصل ردة فصارت إيه راد اسم فاعل يعني تعمل عمل + +303 +00:26:58,810 --> 00:27:05,690 +مين؟ ردةهي الأصل ارد الله لك او ارد .. او يعني + +304 +00:27:05,690 --> 00:27:10,050 +اردك .. اردك فالكاف في الأصل هي ال .. هي المفعول + +305 +00:27:10,050 --> 00:27:14,610 +به لكن .. لكنها هنا .. هنا بيسموها الإضافة اللفظية + +306 +00:27:14,610 --> 00:27:19,710 +من إضافة المعمول إلى العامل من إضافة مين إلى مين؟ + +307 +00:27:19,710 --> 00:27:24,710 +معمول إلى العامل .. أيوة إلى معاد .. اللي عليها + +308 +00:27:24,710 --> 00:27:25,570 +الدور تعالي صوتها + +309 +00:27:30,630 --> 00:27:34,270 +صحيح ومعادن اسم مجرور بإله وعلامة جره الكسر + +310 +00:27:34,270 --> 00:27:39,790 +الظاهرة والجار والمجرور متعلق باسم الفاعل أراد .. + +311 +00:27:39,790 --> 00:27:45,090 +هل هذا واضح؟ مش فاهم واضح ولا مش واضح؟ هل هذا واضح + +312 +00:27:45,090 --> 00:27:50,340 +في أي سؤال عامة سبق؟إذا نحن تحدثنا في السابق عن + +313 +00:27:50,340 --> 00:27:55,580 +أحوال اسم ان و أخواتها و قسمناها إلى قسمين اسم + +314 +00:27:55,580 --> 00:27:59,600 +معرب و اسم مبني و الاسم المبني له أكثر من صورة + +315 +00:27:59,600 --> 00:28:05,270 +أيضا، إما ضمير متصل أو اسم إشارة أو اسم موصلننتقل + +316 +00:28:05,270 --> 00:28:09,310 +بعد ذلك إلى أحوال خبر إن و أخواتها يعني ما هي + +317 +00:28:09,310 --> 00:28:14,870 +الصور أو الأحوال التي تأتي عليها أو التي يأتي + +318 +00:28:14,870 --> 00:28:19,730 +عليها خبر إن و أخواتها اسمًا ظاهرا مفردًا يعني أول + +319 +00:28:19,730 --> 00:28:24,590 +ما ممكن يأتي الخبر اسم ظاهر مفرد كما لو مثال يقول + +320 +00:28:24,590 --> 00:28:30,630 +إن السماء صافية ما هي كلمة صافية هذه جاءت خبر إن + +321 +00:28:30,630 --> 00:28:37,360 +وهي اسم مفرد ظاهرطبعا معروف، ما هو يعني قليل ما + +322 +00:28:37,360 --> 00:28:43,620 +يأتي مبني إن الله غفور رحيم، إن الله كما قال تعالى + +323 +00:28:43,620 --> 00:28:48,260 +غفور رحيم، أين خبر إنه؟ و رحيم أيضا، خبر ثاني + +324 +00:28:48,260 --> 00:28:52,360 +يعني، يعني غفور رحيم .. غفور خبر أول و رحيم خبر + +325 +00:28:52,360 --> 00:28:57,980 +ثاني صفة لمين؟ من اللي جالت صفة؟ قولي يا بنتي بس، + +326 +00:28:57,980 --> 00:29:02,200 +أنا سألك لمن؟ + +327 +00:29:02,200 --> 00:29:07,030 +لمن؟ما ده صفة .. ما هي غفور صفة .. ما هي غفور صفة + +328 +00:29:07,030 --> 00:29:12,910 +و رحيم صفة لكن لما وقع .. وقعت هذه الصفة في موضع + +329 +00:29:12,910 --> 00:29:17,250 +الأخبار صارت خبر الأخبار هي صفات في المعنى يعني + +330 +00:29:17,250 --> 00:29:20,390 +أنا لو قلت مثلا محمد طويل .. طب ما هي طويل صفة .. + +331 +00:29:20,390 --> 00:29:25,050 +مش .. مش .. لو قلت محمد مش طويل .. محمد ذكي طب مش + +332 +00:29:25,050 --> 00:29:28,930 +ذكي صفة .. لكنها وقعت في موقع الخبر .. الإخبار عن + +333 +00:29:28,930 --> 00:29:32,230 +محمد صارت خبر .. الآن ما هو بعض الناس بيقولوا رحيم + +334 +00:29:32,230 --> 00:29:36,440 +صفة لغفوروهذا خطأ، لأن هذه صفة و هذه صفة، كلاهما + +335 +00:29:36,440 --> 00:29:41,420 +صفة، ولا يجوز أن نصف الصفة بالصفة، هي صفة لله عز + +336 +00:29:41,420 --> 00:29:47,860 +وجل، إذن هي خبر، لأنها وقعت في موقع الخبر .. زي ما + +337 +00:29:47,860 --> 00:29:51,400 +أنا بقول محمد طويل، ذكي، نشيط، ما هي هذه؟ مافعش + +338 +00:29:51,400 --> 00:29:55,760 +أقول ذكي، نشيط، نشيط صفة لذكي، لأنه مشكلة ذكي نشيط + +339 +00:29:56,360 --> 00:30:03,160 +وليس كل نشيط ذكي بالمقابلة إنما هي صفات لمحمد + +340 +00:30:03,160 --> 00:30:08,380 +لكنها وقعت موقع الإخبار عنه فصارت خبر إن الله غفور + +341 +00:30:08,380 --> 00:30:11,380 +الرحيم .. موضع الشهد في هذه الآية غفور الرحيم حيث + +342 +00:30:11,380 --> 00:30:15,620 +جاء خبر إن اسما مفردا ظاهرا .. مين تعيدلي الشاهد + +343 +00:30:15,620 --> 00:30:20,340 +.. الشاهد .. نه طيب نسمع الشهد غفور الرحيم حيث جاء + +344 +00:30:20,340 --> 00:30:20,680 +خبر + +345 +00:30:23,610 --> 00:30:29,810 +مفردا، ظاهرا، ويمكن أن يأتي خبر إن شبه جملة، وشبه + +346 +00:30:29,810 --> 00:30:32,770 +الجملة كما تعلمون إما أن تكون ضرفا أو جارا + +347 +00:30:32,770 --> 00:30:37,850 +ومجرورا، كما قال تعالى إن في ذلك لعبرة لمن يخشى، + +348 +00:30:37,850 --> 00:30:45,920 +إن في ذلك لعبرة لمن يخشى، أين الخبر؟في ذلك الجار و + +349 +00:30:45,920 --> 00:30:49,820 +المجرور الجار و المجرور أيوة و طبعا سنتحدث عنه عند + +350 +00:30:49,820 --> 00:30:53,160 +حديثنا أيضا عن اللام المزحلقة لأن هذه فيها لام + +351 +00:30:53,160 --> 00:30:57,120 +مزحلقة أين اللام المزحلقة؟ في لام .. مع أنها دخلت + +352 +00:30:57,120 --> 00:31:01,100 +على مين؟ على الإسم مش على الخبر ده أنا قلتلك قبل + +353 +00:31:01,100 --> 00:31:04,820 +شوية في أغلب الأحيان بتدخل على الخبر لكنها يمكن أن + +354 +00:31:04,820 --> 00:31:08,740 +تدخل على الإسم و هذه أحد المواطن دخولها على الإسم + +355 +00:31:08,740 --> 00:31:12,700 +أنها دخلت على الإسم إذا موضوع الشات في هذه الآية + +356 +00:31:12,700 --> 00:31:19,870 +في ذلكحيث جاء خبر إنه شبه جملة جار و مجرور، جاء + +357 +00:31:19,870 --> 00:31:26,590 +خبر إنه شبه جملة جار و مجرور ويمكن أن يكون ظرفا، + +358 +00:31:26,590 --> 00:31:32,630 +نقول إن الكتاب فوق الطاولة، إن الكتاب فوق الطاولة، + +359 +00:31:32,630 --> 00:31:37,440 +جاء الخبر أيضا شبه جملة ظرفويمكن أن يكون الخبر + +360 +00:31:37,440 --> 00:31:44,320 +جملة اسمية أو فعلية كما قال تعالى إن الله اشترى من + +361 +00:31:44,320 --> 00:31:50,660 +المؤمنين أنفسهم وأموالهم بأن لهم الجنة يعني ربنا + +362 +00:31:50,660 --> 00:31:55,060 +سبحانه .. طبعا لما .. يعني .. شوف .. قصة اشترى .. + +363 +00:31:55,060 --> 00:31:58,620 +شوف الكلمة .. الكلمة اي موقحها المناسب اشترى .. + +364 +00:31:58,620 --> 00:32:03,260 +خلاص في مبايع .. و الناس رضوا بذلك اشترى من + +365 +00:32:03,260 --> 00:32:10,310 +المؤمنين ايه؟و أموالهم و بأن لهم جنة مجلهم شتوهم + +366 +00:32:10,310 --> 00:32:14,890 +بلاش مافيش .. مافيش يعني مجانا إنما لكم الجنة إذا + +367 +00:32:14,890 --> 00:32:19,570 +إنتوا إيه أعطيتموني أنفسكم و أموالكم و لاحظوا + +368 +00:32:19,570 --> 00:32:22,350 +معايا تقديم النفس على المال في بعض الأحيان بنقدم + +369 +00:32:22,350 --> 00:32:25,650 +المال على النفس لأن المواطن ال .. المواطن التقديم + +370 +00:32:25,650 --> 00:32:31,350 +التأخيري الأهمية اشترى أنفسهم و أموالهم يعني أن + +371 +00:32:31,350 --> 00:32:36,960 +يضحي الإنسان بنفسه ثم بمالهطبعا واضح يعني واحد + +372 +00:32:36,960 --> 00:32:41,460 +ممكن لو جالوله تعال يعني واحد بدك يجاهد او ان تجهز + +373 +00:32:41,460 --> 00:32:44,700 +مجاهد انا بقول بجاهز مجاهد بعض الناس انا بقول مش + +374 +00:32:44,700 --> 00:32:48,080 +كل الناس و بعض .. مافي اخرين بيقول لأ انا بجاهد + +375 +00:32:48,080 --> 00:32:52,120 +نفسي ليس حبا في المال بل حبا في الجهاد لكن في ناس + +376 +00:32:52,120 --> 00:32:56,660 +مش قادر يجاهد قطيار يعني اذا حالتك قطيار يعني فبقى + +377 +00:32:56,660 --> 00:33:01,280 +تجالوله جاهد او تجاهز غازي بيقولون بجاهز غازيلكن + +378 +00:33:01,280 --> 00:33:04,720 +في بعض المواقع المال والبنون وزينة المال والبنون + +379 +00:33:04,720 --> 00:33:10,340 +قدم المال لأنهم زينة تلاحظ معايا في مسألة هذي زينة + +380 +00:33:10,340 --> 00:33:14,480 +المال زينة والبنون زينة لكن قدم المال على البنون + +381 +00:33:14,480 --> 00:33:19,920 +واضح في بعض الأحيان كما تراه يقدم المال على النفس + +382 +00:33:19,920 --> 00:33:25,860 +أو على البنون وكذا لكن لكل تقديم مجاله وموضعه الذي + +383 +00:33:25,860 --> 00:33:31,530 +يكون فيهولاحظوا معايا كلمة اشترى يعني مافيش تراجع + +384 +00:33:31,530 --> 00:33:34,650 +عن الشريع خلاص اللي بده الجنة بده يبيع نفسه ماله + +385 +00:33:34,650 --> 00:33:39,910 +لله عز وجل وإلا اللي بيبخل بنفسه أو بماله على الله + +386 +00:33:39,910 --> 00:33:46,650 +سيفقد الطرف الآخر اللي هو الجنة موضع الشاهد في هذه + +387 +00:33:46,650 --> 00:33:53,330 +الآية اشترى حيث جاء خبر إن جملة فعلية جاء خبر إن + +388 +00:33:53,330 --> 00:33:57,250 +جملة ايه مين تعيد للشاهد الشاهد اللي في الوسط + +389 +00:34:01,810 --> 00:34:04,770 +جملة .. نعرف القاية .. القاية جميلة .. القرآن طبعا + +390 +00:34:04,770 --> 00:34:07,790 +كله جميل حقيقي .. وين وصل دور في الإعراب .. لا في + +391 +00:34:07,790 --> 00:34:10,010 +عندنا دور .. طب خلاص .. خلاص .. مكفيكوا أنتوا .. + +392 +00:34:10,010 --> 00:34:15,390 +نبدأ من هنا .. من السماء .. خلاص .. كلنا واحد .. + +393 +00:34:15,390 --> 00:34:18,430 +إذا إن حرف توكيد و نصب مبني على الفتح لما حلله من + +394 +00:34:18,430 --> 00:34:29,170 +الإعراب .. لفظ + +395 +00:34:29,170 --> 00:34:35,130 +الجلالةطبعا دايما .. دايما في لفظ الجلالة تأدبا مع + +396 +00:34:35,130 --> 00:34:37,710 +الله عز و جل بيقول لفظ الجلال .. مابيقولش الله اسم + +397 +00:34:37,710 --> 00:34:41,650 +انه .. يعني صعب .. صعب .. بيقول الله مفعول بيه .. + +398 +00:34:41,650 --> 00:34:44,950 +يا سلام .. بيقول لفظ الجلالة .. مفعول بيه .. اه .. + +399 +00:34:44,950 --> 00:34:49,550 +صحيح اسم انه منصوب علامة نصب الفتحة الظاهرة .. + +400 +00:34:49,550 --> 00:34:54,690 +اشتره .. صحيح .. اجب .. اجب .. اجب فعل ماضي مبني + +401 +00:34:54,690 --> 00:35:00,350 +على فتح المقدر .. اين الفاعل؟ اين الفاعل؟على الله + +402 +00:35:00,350 --> 00:35:03,450 +عز وجل الفاعل ضمير مستتر جوازا تقديره هو يعود على + +403 +00:35:03,450 --> 00:35:07,210 +الله عز وجل الجملة الفعلية اشترى خبر ان جاءت خبر + +404 +00:35:07,210 --> 00:35:11,590 +ان مش جاءت بقول في محل رفع خبر ان وجملة اشترى في + +405 +00:35:11,590 --> 00:35:15,250 +محل رفع خبر ان من المؤمنين من حرف جار مبني على + +406 +00:35:15,250 --> 00:35:19,810 +السكون لا محله الاعراب بل صحيح وحرك بالفتح للاتقاء + +407 +00:35:19,810 --> 00:35:24,110 +الساكنين من المؤمنين من حرف جار مبني على السكون لا + +408 +00:35:24,110 --> 00:35:28,310 +محله الاعراب وحرك بالفتح للاتقاء الساكنين اكمل + +409 +00:35:28,310 --> 00:35:29,210 +المؤمنين + +410 +00:35:31,600 --> 00:35:36,420 +اسم مجرور بمن و علامة جمع مذكر سالم مش الفتحة لأنه + +411 +00:35:36,420 --> 00:35:40,920 +جمع مذكر سالم يجب المؤمنين اسم مجرور بمن و علامة + +412 +00:35:40,920 --> 00:35:47,700 +جره الياء لأنه جمع مذكر سالم أنفسهم نصبه + +413 +00:35:47,700 --> 00:35:52,980 +الفتحة الظاهرة أنفسه لوحدها مفعول + +414 +00:35:52,980 --> 00:35:56,520 +به الإشتراه منصوب علامة نصبه الفتحة الظاهرة اللي + +415 +00:35:56,520 --> 00:36:03,250 +جانبك همبل على السكون طبعا الهق لو بدنا نعرف الهق + +416 +00:36:03,250 --> 00:36:07,670 +لوحدها بنقول مبني على الضم في هذه الحالة بنقول + +417 +00:36:07,670 --> 00:36:11,150 +والمية مع علامة الجامعة لكن لما نعرف هم كلها بنقول + +418 +00:36:11,150 --> 00:36:23,550 +مبني على السكون في محل جار مضاف إليه وأموالهم على + +419 +00:36:23,550 --> 00:36:28,980 +أنفسهممنصوب على أموال لوحدها اسم معطوف على أنفسهم + +420 +00:36:28,980 --> 00:36:33,400 +منصوب وعلامة نصبي الفتحة الظاهرة وهم أيضا ضمير + +421 +00:36:33,400 --> 00:36:37,260 +متصل مبني على السكون في محل جار مضاف إليه بأن + +422 +00:36:37,260 --> 00:36:43,920 +الباق حرف جار مبني على الفتحة الباق مبني على + +423 +00:36:43,920 --> 00:36:49,060 +الكسري حرف جار مبني على الكسري لما حلهم الإعراب + +424 +00:36:51,200 --> 00:36:55,180 +مبني على الفتح لما حلهم الإعراب أن حرف توكيد و نصب + +425 +00:36:55,180 --> 00:36:58,360 +مبني على الفتح لما حلهم الإعراب اللي عليها الدور + +426 +00:36:58,360 --> 00:36:58,980 +لهم + +427 +00:37:04,800 --> 00:37:09,880 +وشبه جملة متعلقة بمحذوفي خبر مقدم، خبر أن مقدم، + +428 +00:37:09,880 --> 00:37:13,760 +لهم اللام حرف جر مبني على الفتح لمحل لهم من + +429 +00:37:13,760 --> 00:37:18,780 +الإعراب، وهم ضمير متصل مبني على السكون، طبعا حركة + +430 +00:37:18,780 --> 00:37:22,100 +بالضم لالتقاء ساكنين أيضا، لهم الجنة، هي الأصل لهم + +431 +00:37:22,100 --> 00:37:27,400 +الجنة، لكن أيضا الميم معناه على متأ حركة ساكنة، + +432 +00:37:27,400 --> 00:37:32,490 +اللام حركت بالضملالتقاء ساكنين فلهم ال home ضمير + +433 +00:37:32,490 --> 00:37:37,050 +متصل مبني على السكون في محل جرم باللام وشبه الجملة + +434 +00:37:37,050 --> 00:37:47,470 +متعلق بمحذوف خبر أن مقدم الجنة اسم أن منصوب على ما + +435 +00:37:47,470 --> 00:37:52,710 +تنصبه الفتحة الظاهرة في لسه السؤال لكن جميعا تقدم + +436 +00:37:52,710 --> 00:37:56,670 +الخبر هنا على الإسم هل هو تقديم واجب ام جائز + +437 +00:37:56,670 --> 00:38:04,040 +ولماذالأن الإسم جاء معرفة، بل معرفة وليس مكرة طيب + +438 +00:38:04,040 --> 00:38:09,160 +البا ماذا جرت؟ لأن البا حرف جر و البا دخلت على حرف + +439 +00:38:09,160 --> 00:38:15,240 +هل يدخل الحرف على حرف؟ نعم، يدخل حرف عامل على حرف + +440 +00:38:15,240 --> 00:38:21,860 +مهمل أو غير عامل، لكن هنا الحقيقة لها عمل جرت إيه؟ + +441 +00:38:21,860 --> 00:38:25,420 +لأ مش الجملة، الجملة بتجر المصدر المؤول من أن + +442 +00:38:25,420 --> 00:38:27,180 +ومعمولية + +443 +00:38:29,070 --> 00:38:34,810 +يعني ممكن نقدرها ب .. بثمنه الجنة او بثمن النفس .. + +444 +00:38:34,810 --> 00:38:39,230 +و هكذا يعني .. اي تقدير ال .. اللهم صلى على سيدنا + +445 +00:38:39,230 --> 00:38:42,710 +محمد قلنا احنا تكون جملة اسمية او فعلية و في الآية + +446 +00:38:42,710 --> 00:38:46,650 +واضح انها جملة ايه .. خبر انه جملة ايه .. اما + +447 +00:38:46,650 --> 00:38:52,610 +الجملة الاسمية .. ان القدس مهروها عظيم .. بأن لهم + +448 +00:38:52,610 --> 00:38:57,820 +الجنةيعني بنقولش في محل الجملة، بنقول هو المصدر + +449 +00:38:57,820 --> 00:39:03,000 +المؤول، لأن أن تؤول معموليها بمصدر يقع مجرورا + +450 +00:39:03,000 --> 00:39:08,520 +بإيه؟ بالبقى، هاي المثال أمامكم، إن القدسة، هاي + +451 +00:39:08,520 --> 00:39:13,860 +اسم إنه، مهروها عظيم، أين خبر إنه؟الجملة الإسمية + +452 +00:39:13,860 --> 00:39:20,160 +مهروها عظيم لأن مهروها مبتدأ وعظيم خبر المبتدأ إذا + +453 +00:39:20,160 --> 00:39:24,220 +إحنا عنا جملة إيه؟ إسمية الجملة الإسمية كلها في + +454 +00:39:24,220 --> 00:39:30,360 +محرف خبر إن إذا جاء في هذا المثال خبر إن جملة + +455 +00:39:30,360 --> 00:39:35,740 +إسمية إذا خبر إن إما أن يكون إسما مفردا أو شبه + +456 +00:39:35,740 --> 00:39:40,760 +جملة ضرف أو جار ومجرور أو جملة إسمية أو فعلية هل + +457 +00:39:40,760 --> 00:39:48,200 +هذا واضح؟ننتقل بعد ذلك إلى موضوع مهم وهو ترتيب + +458 +00:39:48,200 --> 00:39:51,720 +الجملة بعد ان و أخواتها و لاحظوا معايا الترتيب هذا + +459 +00:39:51,720 --> 00:39:55,420 +بتكرر يعني وجدنا في كان و أخواتها في الحروف + +460 +00:39:55,420 --> 00:39:59,560 +المشبهة بليس هي في ان و أخواتها و قبل أن كنا قد + +461 +00:39:59,560 --> 00:40:04,120 +تحدثنا عنه في المبتدأ والخضر لكن ان و أخواتها + +462 +00:40:04,120 --> 00:40:08,980 +تختلف اختلافا بينا عن ما سبقها نحن رأينا في السابق + +463 +00:40:10,250 --> 00:40:13,970 +في الجملة الإسمية المكونة من المبتدأ والخبر الأصل + +464 +00:40:13,970 --> 00:40:19,110 +أن يتقدم المبتدأ على الخبر لكن يمكن أن يتقدم الخبر + +465 +00:40:19,110 --> 00:40:25,050 +على المبتدأ وجوبا أو جوازا وحتى عندما تحدثنا عن + +466 +00:40:25,050 --> 00:40:29,370 +كان أو أخواتها رأينا أن نفس هذا الترتيب مع اختلاف + +467 +00:40:29,370 --> 00:40:34,350 +بسيط الأصل كان أو أحد أخواتها ثم الإسم ثم الخبر + +468 +00:40:34,350 --> 00:40:38,530 +قلنا يجوز أن يتقدم الخبر على الإسم أو أن يتقدم + +469 +00:40:38,530 --> 00:40:42,980 +الخبر على الناسوهذا فيه جواز ووجوب أو يبقى الترتيب + +470 +00:40:42,980 --> 00:40:47,520 +على ما هو عليه ترتيب واجب أما في إن أو أخواتها + +471 +00:40:47,520 --> 00:40:54,280 +فنحات قالوا لا يجوز أن لاحظوا معايا في أرق لا يجوز + +472 +00:40:54,280 --> 00:41:02,200 +أن يتقدم خبر إن أو أحد أخواتها على الإسم إلا إذا + +473 +00:41:02,200 --> 00:41:07,100 +كان شبه جملة في السابق ماكناش نتكلم عن شبه الجملة + +474 +00:41:07,100 --> 00:41:11,990 +كنا نتكلم عن التقديم بشكل عاملكن في انه أخواتها + +475 +00:41:11,990 --> 00:41:18,250 +انه هقالوا الاصل انه ايه لا يجوز ان يتقدم خبر انه + +476 +00:41:18,250 --> 00:41:23,030 +او احد أخواتها على مين الا اذا كان شبه جملة يعني + +477 +00:41:23,030 --> 00:41:27,630 +انا لما اقول ان السماء صافية لا يجوز ان اقول ان + +478 +00:41:27,630 --> 00:41:32,410 +صافية السماء حتى .. حتى احنا كما قلت يعني دايما اه + +479 +00:41:32,410 --> 00:41:38,510 +يعني صحيح عربيتنا فيها ركاكة لكن انا لا نستسيغها + +480 +00:41:39,490 --> 00:41:43,370 +فعلا تشعروا أن فيها .. فيها يعني ثقل على اللسان + +481 +00:41:43,370 --> 00:41:47,270 +ولذلك النحات قالوا لا يجوز أن يتقدم خبرها على + +482 +00:41:47,270 --> 00:41:54,710 +اسمها إلا إذا كان الخبر شبه جملة وقسم النحات هذا + +483 +00:41:54,710 --> 00:42:01,530 +التقديم إلى قسمين تقديم واجب وتقديم جائز إذا كان + +484 +00:42:01,530 --> 00:42:06,190 +اسمه معرفة فالتقديم جائز وإذا كان اسمه نكرة + +485 +00:42:06,190 --> 00:42:13,500 +فالتقديم واجبالله عز وجل يقول إن مع العسر يسرى، إن + +486 +00:42:13,500 --> 00:42:18,780 +مع العسر إيه؟ هنا تقدم خبر إن مع العسر على اسمها + +487 +00:42:18,780 --> 00:42:25,300 +يسرى، وهو تقديم واجب، لماذا؟ لأن الاسم نكرة، + +488 +00:42:25,300 --> 00:42:28,780 +والخبر شبه جملة، الاسم ماله؟ نكرة، والخبر شبه جملة + +489 +00:42:28,780 --> 00:42:31,780 +طبعا لحظة معاك، الجمال في مسألة اليسر، ان يأتي + +490 +00:42:31,780 --> 00:42:35,780 +نكرة مايجيش .. ماعرفها، لأن يسر يعني ربنا بيقول + +491 +00:42:35,780 --> 00:42:41,620 +يسر مفتوح على إطلاقيوحدد ويعني كما تريدون أي شيء + +492 +00:42:41,620 --> 00:42:46,660 +يحلل الإنسان يسميه يسر أما العسر فقال العسر إن مع + +493 +00:42:46,660 --> 00:42:54,800 +العسري لأن محدد واضح أقصد محدد لكن اليسر نكرة يعني + +494 +00:42:54,800 --> 00:42:58,260 +مطلق اليسر إذا الموضوع الشات في هذه الآية مع + +495 +00:42:58,260 --> 00:43:05,110 +العسري حيث تقدم خبر إنوهو شبه جملة مع اليسري على + +496 +00:43:05,110 --> 00:43:11,230 +اسمها يسرا وجوبا لأن الاسم ايه نكرة .. مين تعيدلي + +497 +00:43:11,230 --> 00:43:18,250 +الشاهد .. الشاهد و نعم .. + +498 +00:43:18,250 --> 00:43:23,570 +لأنه ايه .. لأن الاسم جاء نكرة .. لأن الاسم جاء + +499 +00:43:23,570 --> 00:43:28,130 +نكرة .. طبعا لو الاسم جاء معرفةبيكون التقديم واجب + +500 +00:43:28,130 --> 00:43:34,330 +إن محمدا في البيت جائز وإن في البيت محمدا إن محمدا + +501 +00:43:34,330 --> 00:43:40,650 +في البيت هي الخبر يجوز أن أقول إن في البيت محمدا + +502 +00:43:40,650 --> 00:43:46,570 +باعتبار أن الخبر قد تقدم لكن هذا التقديم جائز + +503 +00:43:46,570 --> 00:43:52,080 +لماذا؟ لأن الإسم معرف بمعنى أن في الآيةفي غير + +504 +00:43:52,080 --> 00:43:57,000 +القرآن الكريم لا يجوز ان اقول ان يسرا مع اليسري او + +505 +00:43:57,000 --> 00:44:02,260 +ان رجولا في البيت لا يجوز ان اقول ان رجولا بل يجب + +506 +00:44:02,260 --> 00:44:07,960 +ان اقول ان في البيت ايه رجولا هذا هو كل ما يتعلق + +507 +00:44:07,960 --> 00:44:12,080 +بالتقديم والتأخير في مع ان وخواتع تاني مسألة سهلة + +508 +00:44:12,080 --> 00:44:18,300 +وبسيطة لا يجوز ان يتقدم خبر ان على اسمها الا اذا + +509 +00:44:18,300 --> 00:44:23,240 +كانوالتقديم هنا تقديم ينقسم إلى قسمين تقديم جائز + +510 +00:44:23,240 --> 00:44:27,620 +وتقديم واجب إذا كان الإسم إن معرفة فالتقديم جائز + +511 +00:44:27,620 --> 00:44:32,200 +وإذا كان اسم إن نكرة فالتقديم تقديم جائز واجب أسف + +512 +00:44:32,200 --> 00:44:37,960 +هل هذا واضح عندنا موضوع مهم آخر وهو كسر همزة إن + +513 +00:44:37,960 --> 00:44:43,940 +وفتحة كسروا .. وهذا الحقيقة الموضوع مهم .. مهم + +514 +00:44:43,940 --> 00:44:51,400 +للجميع يعني ليست المسألة مسألة إن أنا أدرسمتى تكون + +515 +00:44:51,400 --> 00:44:55,780 +همزة إن مكسورة ومتى تكون مفتوحة؟ لأ المسألة في + +516 +00:44:55,780 --> 00:45:00,440 +التطبيق العملي لهذه القواعد المسألة عندما أكتب + +517 +00:45:00,440 --> 00:45:06,920 +كتابا أو بحثا أو رسالة إن أنا أستطيع أن أحدد بدقة + +518 +00:45:06,920 --> 00:45:12,460 +أين موضع الهمزة هل هي مكسورة فتكون في أسفل الألث + +519 +00:45:12,460 --> 00:45:16,910 +أو مفتوحة فتكون في أعلاهاوالحقيقة أنه حالة لما + +520 +00:45:16,910 --> 00:45:20,930 +اتغلبوا في هذه المسألة أحدهم قال أنا عندي حل هو + +521 +00:45:20,930 --> 00:45:24,590 +اللي قال مش أنا اللي قلت طيب ما هو الحل؟ قال بدل + +522 +00:45:24,590 --> 00:45:27,830 +لا نكتب الهمزة لا فوق الألف ولا تحتها أين .. قال + +523 +00:45:27,830 --> 00:45:32,260 +نكتبها أمام الألف على السطر يعنيطب هي المعضلة تبقى + +524 +00:45:32,260 --> 00:45:36,620 +كما هي لما أنطق أنا الهمزة أنا و الله إنما يبقى + +525 +00:45:36,620 --> 00:45:39,240 +المعضلة .. يعني المعضلة هنا في الكتابة، يعني + +526 +00:45:39,240 --> 00:45:43,060 +حلّينا إشكالية الكتابة إن أكتب الهمزة أمام الألف، + +527 +00:45:43,060 --> 00:45:47,100 +لكن في النطق لازم أنطقها، يا إما أنطقها مقصورة أو + +528 +00:45:47,100 --> 00:45:51,740 +مفتوحة، وهذه أيضا .. وظلت هذه المشكلة بدون حل، هو + +529 +00:45:51,740 --> 00:45:55,240 +حل موجود، حل موجود في القاعدة، أن نعرف القاعدة، + +530 +00:45:55,240 --> 00:45:59,130 +وهي مسألة سهلةمسألة سهلة أن نعرف القاعدة لكن + +531 +00:45:59,130 --> 00:46:05,730 +الأسهل أن نتدرب عليها بمعنى .. صحيح + +532 +00:46:05,730 --> 00:46:10,950 +أنا ممكن أن أعرف القاعدة لكن يمكن أن أستغني عن + +533 +00:46:10,950 --> 00:46:15,310 +القاعدة بكثرة ممارسة يعني كثرة ما أقرأ أنا في + +534 +00:46:15,310 --> 00:46:18,350 +القرآن الكريم وفي الشعر وفي الكتب التي تكتب لغة + +535 +00:46:18,350 --> 00:46:22,650 +تكتب بلغة صحيحة أستطيع بسهولة أن أميز هذه ال .. + +536 +00:46:22,650 --> 00:46:26,780 +هذه ال .. ان مكسورة الهمو هذه الان مفتوحة الهمزة + +537 +00:46:26,780 --> 00:46:32,080 +بالسماع بالأذن اللغوية بالأذن النحوية التي تميزه + +538 +00:46:32,080 --> 00:46:37,860 +بين الخطأ والصواب مباشرة بمجرد السماع يعني لو واحد + +539 +00:46:37,860 --> 00:46:43,400 +قال جملة و راح رفع المفعول بيها تقوله لحظة لحظة اه + +540 +00:46:43,400 --> 00:46:49,240 +يعني في خطأ على فكرة في بعض الناس من يعني يقرأ + +541 +00:46:49,240 --> 00:46:54,400 +القرآن كثيرا لكنه ما قرأ نحوهيعرف الخطأ دون أن + +542 +00:46:54,400 --> 00:46:58,360 +يعرف لماذا وهذا .. وهذا مثلا .. يعني لماذا مش مهم + +543 +00:46:58,360 --> 00:47:03,460 +المهم إن أنا أعرف الخطأ المهم إن أنا أعرف إن هذا + +544 +00:47:03,460 --> 00:47:08,440 +خطأ و أتفاداه المهم في النهاية أن أتكلم لغة صحيحة + +545 +00:47:08,440 --> 00:47:12,080 +هو العربي .. العربي في الجاهلية و في صدر الإسلام + +546 +00:47:12,080 --> 00:47:17,500 +الأول و بعده عندما كان يتحدث لم يكن أمامه قاعدة + +547 +00:47:17,500 --> 00:47:20,640 +ليسير عليها قاعدة نحوية يعني انما كان يتحدث + +548 +00:47:20,640 --> 00:47:24,870 +بالسليقةو هذا هو المطلوب هو احنا إذا رجعنا إلى + +549 +00:47:24,870 --> 00:47:30,070 +سليقة العربي الصحيحة يمكن وصلنا إلى قمة اللغة لكن + +550 +00:47:30,070 --> 00:47:34,850 +إن أنا أعرف القاعدة ولا أطبقها .. هذه مسألة أيضا + +551 +00:47:34,850 --> 00:47:37,930 +يعني فيها انفصام في الشخصية .. بمعنى أن .. طب هو + +552 +00:47:37,930 --> 00:47:41,890 +أنا وأنا بأحكيكل كلمة بدأ اقول هذا فاعل و الفاعل + +553 +00:47:41,890 --> 00:47:44,910 +بيكون مرفوع او ارفعها و الله هذا مفعول به و + +554 +00:47:44,910 --> 00:47:50,370 +المفعول به منصوب ده نصبه يعني لأن العملية الكلام + +555 +00:47:50,370 --> 00:47:53,950 +لا تستغرق جزء على مائة من الثانية او على الف من + +556 +00:47:53,950 --> 00:47:58,050 +الثانية على طول انا برص الكلام يعني مثلا مش مستاهل + +557 +00:47:58,050 --> 00:48:01,250 +ان اقعد اقول و الله كده طبعا انا بقرا بعض الخطابات + +558 +00:48:01,250 --> 00:48:07,920 +مثلاعندما يخطأ يعني بعد كلمة و اتنين قد يأتي على + +559 +00:48:07,920 --> 00:48:11,380 +باله أنه أخطأ فيعود إلى الكلمة الأولى فيظهر وهذا + +560 +00:48:11,380 --> 00:48:15,920 +طبعا نادر إنما البقية يعني ممكن يكون عرف أنه أخطأ + +561 +00:48:15,920 --> 00:48:20,380 +لكنه لا يعود إلى الخطأ ليصححهم و هو حد مش فاهم + +562 +00:48:20,380 --> 00:48:24,830 +يعني في ال ..هذه مسألة صعبة الحقيقة .. هذه مسألة + +563 +00:48:24,830 --> 00:48:29,850 +صعبة لأنه احنا يمكن قد اعذر بعض الخطباء في أخطائهم + +564 +00:48:29,850 --> 00:48:33,750 +في اللغة .. في الكلام العادي يعني .. قد .. انا + +565 +00:48:33,750 --> 00:48:37,310 +باعذرهم مش طبعا .. لكن قد اقول يعني هذا .. هذا من + +566 +00:48:37,310 --> 00:48:40,130 +.. من .. يعني من السرعة .. من الرهبة .. لكن في + +567 +00:48:40,130 --> 00:48:44,610 +القرآن الكريم هذا أمر غير .. غير حقيقي أو غير صحيح + +568 +00:48:44,610 --> 00:48:48,730 +بال .. بالالبتة .. مش بالمرة .. بالبتةطيب احنا + +569 +00:48:48,730 --> 00:48:51,790 +خلونا في كسر همزة ان وفتحها للمحاضرة القادمة ان + +570 +00:48:51,790 --> 00:48:55,450 +شاء الله و تعالى قبل ان اخرج هلني السؤال اذا إلى + +571 +00:48:55,450 --> 00:48:56,610 +اللقاء في المحاضرة القادمة + diff --git a/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/Blo_gNdfv_k_raw.json b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/Blo_gNdfv_k_raw.json new file mode 100644 index 0000000000000000000000000000000000000000..2e914901b3e49506a1c31ba42439e876dbad965c --- /dev/null +++ b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/Blo_gNdfv_k_raw.json @@ -0,0 +1 @@ +{"segments": [{"id": 1, "seek": 4216, "start": 21.38, "end": 42.16, "text": "أعوذ بالله من الشيطان الرجيم بسم الله الرحمن الرحيم بدأنا في المحاضرة الماضية في الحديث حول إعرابي صورة الفاتحة تحدثنا عن أهميتها و عن موقعها من القرآن الكريم و عن بعض أسمائها و تحدثنا أيضا عن الخلاف الذي نشب بين الفقهاء", "tokens": [10721, 3615, 2407, 8848, 20666, 43761, 9154, 25124, 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"temperature": 1.0}, {"id": 64, "seek": 160455, "start": 1575.55, "end": 1604.55, "text": "في القراءات الأربعة الأولى، يجوز القطع من الجر أيضًا إلى الرفع أو النصب، يعني أقول مليكي يجوز ويجوز ملكه ويجوز أيضًا ملكة ونفس الكلام هنا ملكة أو ملكه، خلينا نفس الكلام، وملك", "tokens": [41185, 25062, 2288, 16606, 9307, 16247, 25513, 27884, 16247, 12610, 7578, 12399, 7251, 7435, 2407, 11622, 25062, 9566, 3615, 9154, 25724, 2288, 36632, 11242, 14111, 995, 30731, 34892, 5172, 3615, 34051, 28239, 9381, 3555, 12399, 37495, 22653, 5551, 39648, 3714, 20292, 4117, 1829, 7251, 7435, 2407, 11622, 4032, 1829, 7435, 2407, 11622, 3714, 23275, 3224, 4032, 1829, 7435, 2407, 11622, 36632, 11242, 14111, 995, 3714, 23275, 3660, 4032, 1863, 36178, 2423, 28820, 10943, 34105, 3714, 23275, 3660, 34051, 3714, 23275, 3224, 12399, 16490, 20292, 8315, 8717, 36178, 2423, 28820, 10943, 12399, 4032, 2304, 23275], "avg_logprob": -0.1782894708608326, "compression_ratio": 1.968944099378882, "no_speech_prob": 0.0, "words": 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في كلمة مالك حال أو منادة أيضًا، يعني يا مالك يوم الدين أو يا مليك يوم الدين وفي الكلام محذوف أيضًا", "tokens": [2407, 36632, 11242, 14111, 995, 7251, 7435, 2407, 11622, 8978, 11296, 14739, 6055, 30544, 8978, 9122, 19528, 3660, 3714, 6027, 4117, 11331, 6027, 34051, 3714, 8315, 41891, 36632, 11242, 14111, 995, 12399, 37495, 22653, 35186, 3714, 6027, 4117, 7251, 20498, 32748, 9957, 34051, 35186, 3714, 20292, 4117, 7251, 20498, 32748, 9957, 4032, 41185, 2423, 28820, 10943, 3714, 5016, 8848, 38688, 36632, 11242, 14111, 995], "avg_logprob": -0.1071514423076923, "compression_ratio": 1.792, "no_speech_prob": 1.1920928955078125e-07, "words": [{"start": 1647.81, "end": 1648.01, "word": "و", "probability": 0.833984375}, {"start": 1648.01, "end": 1648.43, "word": " أيضًا", "probability": 0.7374267578125}, {"start": 1648.43, "end": 1649.13, "word": " يجوز", "probability": 0.9647216796875}, {"start": 1649.13, "end": 1649.47, "word": " فيها", "probability": 0.978759765625}, {"start": 1649.47, "end": 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يعمل + +5 +00:00:37,210 --> 00:00:41,070 +بشرط أن يسبق بنفي أو بشبه نفي و هو أربعة أفعال + +6 +00:00:41,070 --> 00:00:45,850 +قسمنا النفي إلى نفي موجود ملفوظ كما في قوله تعالى + +7 +00:00:45,850 --> 00:00:50,470 +و لو شاء ربك لجعل الناس أمة واحدة ولا يزلون + +8 +00:00:50,470 --> 00:00:54,750 +مختلفين أو كما قال تعالى لنبرح عليه عاكفين حتى + +9 +00:00:54,750 --> 00:00:59,310 +يرجع إلينا موسىأما النفي المقدر فقلنا اشترط النحات + +10 +00:00:59,310 --> 00:01:03,710 +لتقدير النفي وجود القسم كما قال تعالى قالوا طال + +11 +00:01:03,710 --> 00:01:09,440 +الله تفتأ تذكر يوسف إذا قدر النفيوفي النشاذ أخر من + +12 +00:01:09,440 --> 00:01:15,020 +الشعر على النفي المقدر فقلت يمين الله أبرح قاعدا و + +13 +00:01:15,020 --> 00:01:19,840 +لو قطع رأسي لديك وأوصالي أما إذا قدر النفي مع عدم + +14 +00:01:19,840 --> 00:01:24,000 +وجود القسم فهذا إيه؟ فهذا قل نشاذ كما جاء في قول + +15 +00:01:24,000 --> 00:01:28,580 +الشاعر وأبرح ما أدام الله قومي بحمد الله منطققا + +16 +00:01:28,580 --> 00:01:34,060 +مجيدا هنا قدر النفي مع عدم وجود القسم وهذا إيه؟ + +17 +00:01:34,060 --> 00:01:38,650 +وهذا شاذالقسم الثاني بعد النفي هو شبه النفي قلنا + +18 +00:01:38,650 --> 00:01:44,090 +نهي او دعاء النهي كما قال الشاعر صاحي شمر ولا تزل + +19 +00:01:44,090 --> 00:01:50,150 +ذاكر الموتي فنسيانه ضلال مبين أما الدعاء ففي قول + +20 +00:01:50,150 --> 00:01:56,690 +الشاعر ألا يسلمي يا دار مي على البلى ولا زالم هلا + +21 +00:01:56,690 --> 00:02:02,550 +بجرعاك القطراعتقد انه احنا قلنا ان .. ان شاهد في + +22 +00:02:02,550 --> 00:02:07,990 +هذا البيت لازال حيث عمل الفعل زال عمل كان رفع اسما + +23 +00:02:07,990 --> 00:02:13,930 +القطر و نصب خبرا كلمة منهلا لسبقه بالدعاء الذي + +24 +00:02:13,930 --> 00:02:18,710 +يشبه النفي اعتقد إلى هنا وصلنا في المحاضرة الماضية + +25 +00:02:18,710 --> 00:02:23,110 +فهل من سؤال إلى ما وصلنا اليه في أي سؤال او + +26 +00:02:23,110 --> 00:02:24,490 +استفسار او تعليق + +27 +00:02:27,250 --> 00:02:33,750 +إذا نكمل القسم الثالث من أقسام هذه الأفعال من حيث + +28 +00:02:33,750 --> 00:02:39,150 +العمل هو قسم يعمل بشرط أن يسبق بما المصدرية + +29 +00:02:39,150 --> 00:02:44,810 +الظرفية وهو فعل واحد داماكما جاء في قول الله عز + +30 +00:02:44,810 --> 00:02:51,830 +وجل و أوصاني بالصلاة والزكاة ما دمت حيا و أوصاني + +31 +00:02:51,830 --> 00:02:57,930 +بالصلاة والزكاة ما دمت حيا موضع الشهد في الآية كما + +32 +00:02:57,930 --> 00:03:03,850 +تراه ما دمت واضح إن الفعل دمت أو هو في الأصل دام + +33 +00:03:03,850 --> 00:03:09,870 +قد عمل عمل كان فرفع اسما اللي هو ايه تاء الفعل و + +34 +00:03:09,870 --> 00:03:16,110 +نصب خبرا كلمةكلمة حية لأنه سبق بماء المصدرية + +35 +00:03:16,110 --> 00:03:23,730 +الظرفية والتقدير مدة دوامي حية هي أصل العبارة ما + +36 +00:03:23,730 --> 00:03:30,090 +دمتوا .. كما قلت ما دمتوا حية + +37 +00:03:30,090 --> 00:03:39,110 +تقديرها مدة دوامي حية فكما تراون قوية ما مع الفعل + +38 +00:03:39,110 --> 00:03:47,680 +دامة بظرفومصدر ولذلك أطلق النحات عليها مصطلح ايه + +39 +00:03:47,680 --> 00:03:54,740 +مصدرية ظرفية لهذا النحاة قالوا شرط عمل دامة عمل + +40 +00:03:54,740 --> 00:04:01,460 +كانان تسبقى بما المصدرية الظرفية ومعنى ما مصدرية + +41 +00:04:01,460 --> 00:04:07,860 +ظرفية كما قلت اي انها تؤول مع الفعل دامه بشيئين + +42 +00:04:07,860 --> 00:04:13,180 +بمصدر و بظرف ولذلك كما قلت اسماها النحات مصدرية + +43 +00:04:13,180 --> 00:04:18,060 +ظرفية اذا الموضع الشاهد مرة ثانية اقول موضع الشاهد + +44 +00:04:18,060 --> 00:04:24,560 +مادومته حيث عمل الفعل دامه عمل كان فرفع اسماتائل + +45 +00:04:24,560 --> 00:04:31,660 +فاعل ونصب خبرا كلمة حيا لسبقه بما المصدرية الظرفية + +46 +00:04:31,660 --> 00:04:44,320 +مين اتقيل الشاهد؟ قولي يا بنتى والتقدير + +47 +00:04:44,320 --> 00:04:49,220 +مدة دوامى حيا، هل هذا واضح؟بهذا بننتهي من الحديث + +48 +00:04:49,220 --> 00:04:54,920 +عن التقسيم الأول من تقسيمات كان وأخواتها وهي + +49 +00:04:54,920 --> 00:05:00,100 +أقسامها من حيث العمل وننتقل إلى التقسيم الثاني وهو + +50 +00:05:00,100 --> 00:05:08,030 +أقسامها من حيث التصرف والجمودوقبل أن نعدد أقسام + +51 +00:05:08,030 --> 00:05:13,290 +كان و أخواتها من حيث التصرف والجمود لابد من مراجعة + +52 +00:05:13,290 --> 00:05:19,690 +معنى الفعل المتصرف أو الفعل الجامدو احنا اعتقد انه + +53 +00:05:19,690 --> 00:05:25,130 +قد مر معاكم في مساقن نحو الصرف متطلب الجامعة تعريف + +54 +00:05:25,130 --> 00:05:31,270 +الفعل المتصرف وتعريف الفعل الجامد، فمن تذكروا لنا + +55 +00:05:31,270 --> 00:05:37,830 +ما هو الفعل الجامد قبل، قول يا بنتيهو الفعل الذي + +56 +00:05:37,830 --> 00:05:45,390 +يلزم أو يلازم صورة واحدة لا يفارقها الفعل الجامد + +57 +00:05:45,390 --> 00:05:50,790 +أقوله مرة ثانية هو الفعل الذي يلزم أو يلازم صورة + +58 +00:05:50,790 --> 00:05:57,690 +واحدة لا يفارقها لعكسه الفعل الجامد .. آسف الفعل + +59 +00:05:57,690 --> 00:06:03,080 +المتصرفالفعل المتصرف هو الفعل الذي لا يلزم صورة + +60 +00:06:03,080 --> 00:06:09,980 +واحدة بل يمكن أن نأتي منه بأكثر من صورة و لو ضربت + +61 +00:06:09,980 --> 00:06:15,940 +لكم مثلا بسيطا احنا الفعل ليس كما تعلمنا فعل جامد + +62 +00:06:15,940 --> 00:06:22,100 +بمعنى ان لو بحثنا في اللغة العربيةفي كل أفعالها لن + +63 +00:06:22,100 --> 00:06:25,840 +نجد له لا مضارع ولا أمر، لأنه ماضي، ما هو فعل + +64 +00:06:25,840 --> 00:06:30,780 +ماضي، لكن لن نجد له مضارع ولا أمر ولا اسم فاعل ولا + +65 +00:06:30,780 --> 00:06:35,500 +غيرها من الصيام الفعل ضرب، هذا نقول عن الفعل ليس + +66 +00:06:35,500 --> 00:06:42,930 +فعل جامدأما الفعل ضربة مثلا فهو فعل متصرف لأن احنا + +67 +00:06:42,930 --> 00:06:47,810 +بنقول ضربة ماضيا، يضرب مضارعا، اضرب أمرا، وكذا، + +68 +00:06:47,810 --> 00:06:52,630 +ضرب اسم فاعل، مضروب اسم مفعول، الضرب مصدر، إذا هو + +69 +00:06:52,630 --> 00:06:56,930 +فعل إيه؟ له أكثر من صورة، له أكثر من صيغة، فهو فعل + +70 +00:06:56,930 --> 00:07:03,430 +متصرف بهذا التفريق نستطيع أن نقول إن كان وأخواتها + +71 +00:07:03,430 --> 00:07:09,010 +تنقسم إلى قسمين من حيث التصرف والجمودأفعال جامدة + +72 +00:07:09,010 --> 00:07:16,030 +أي تلزم صورة واحدة لا تفارقها لا تفارق الماضي وهي + +73 +00:07:16,030 --> 00:07:22,790 +فعلان عسى .. اسف ليس ودامة عسى هذه من أفعال + +74 +00:07:22,790 --> 00:07:28,330 +المقاربة أما ليس ودامة فهي من أخوات كانة التي + +75 +00:07:28,330 --> 00:07:35,360 +تلزموا أو تلازموا صورة واحدةطيب احنا الفعل ليس .. + +76 +00:07:35,360 --> 00:07:42,000 +يعني نحن متثقون جميعا على أنه فعل جامد طيب مابالنا + +77 +00:07:42,000 --> 00:07:49,800 +فيه دامة و نحن نقولدام يدوم دم ودوائم ودائم + +78 +00:07:49,800 --> 00:07:57,520 +والدوام لله فكيف نوفق بين قولنا إن الفعل دام فعل + +79 +00:07:57,520 --> 00:08:04,700 +جامد بينما يوجد في اللغة مضارع وامر واسم فاعل واسم + +80 +00:08:04,700 --> 00:08:12,320 +مفعول ومصدر من تعرف؟ قول يا بنتي يعني + +81 +00:08:12,320 --> 00:08:13,760 +ماذا يعني هذا؟ + +82 +00:08:18,100 --> 00:08:21,500 +لأ، هي لا تلزم .. هي .. هي ده .. كما تراونا .. حتى + +83 +00:08:21,500 --> 00:08:24,500 +موجودة على الصبورة أماما كنا .. أنه احنا بنقول ده + +84 +00:08:24,500 --> 00:08:28,780 +ما يدوم ودوم، إذن منها فعل أمر، منها فعل مضارة + +85 +00:08:28,780 --> 00:08:33,840 +ومنها فعل أمر، مع إن .. مع إنني قلت إنها فعل إيه؟ + +86 +00:08:33,840 --> 00:08:38,600 +جامد، بمعنى جامد يعني تلازم صورة الماضي، فما هو ال + +87 +00:08:38,600 --> 00:08:39,480 +.. ما هي الحكاية؟ + +88 +00:08:45,270 --> 00:08:49,270 +الحقيقة .. يعني جزء من هذه الإجابة الصحيحة عندنا + +89 +00:08:49,270 --> 00:08:54,810 +في العربية فعلان دامة مش فعل واحد فعلان فعل ناقص + +90 +00:08:54,810 --> 00:09:03,510 +جامد وفعل تام متصرف بمعنى أنه نعم أنا أقول دامة + +91 +00:09:03,510 --> 00:09:09,970 +التي من أخوات كانة التي يشترط النحات فيها أن تسبق + +92 +00:09:09,970 --> 00:09:16,270 +بمال مصدرية الظرفية هي فعل جامدأما دام الأخرى، + +93 +00:09:16,270 --> 00:09:20,990 +اللي هي الفعل التام، ومعنى فعل تام يعني يرفع + +94 +00:09:20,990 --> 00:09:29,030 +فاعلًا، هذا فعل متصرف وليس فعلًا جامدًا، إذا الفعل + +95 +00:09:29,030 --> 00:09:34,310 +المتصرف ليس لنا علاقة بهلأنه فعل تام وليس فعلا + +96 +00:09:34,310 --> 00:09:39,450 +ناقصا، وأيضا لا يشترط النحات في هذا الفعل أن يسبق + +97 +00:09:39,450 --> 00:09:42,670 +بما المصدرية الظرفية، عشان الكلمة بقول ده ما يدوم + +98 +00:09:42,670 --> 00:09:47,590 +دم، بدون ما المصدرية الظرفية، لكن لو قلت ما دامه، + +99 +00:09:47,590 --> 00:09:53,080 +مافيش ما يدوم، ولا في ما دملأن شرط .. شرط إعرابه + +100 +00:09:53,080 --> 00:09:58,980 +أو شرط عمله عملكانه أن يسبق بماه المصدرية الظرفية + +101 +00:09:58,980 --> 00:10:05,260 +و هو على ذلك فعل ناقص و معنى ناقص يعني يرفع اسما و + +102 +00:10:05,260 --> 00:10:06,260 +ينصب خبرا + +103 +00:10:12,220 --> 00:10:18,200 +أما الفعل الآخر المتصرف فهو فعل تام وليس فعلا + +104 +00:10:18,200 --> 00:10:23,280 +ناقصا يعني يرفق فاعلا ولا يشترط إن حاته فيه أن + +105 +00:10:23,280 --> 00:10:27,620 +يسبق بما المصدرية الظرفية إذا ليس هناك أي تناقض + +106 +00:10:27,620 --> 00:10:36,060 +بين قولنا إن ليس ودام فعلان جامدان وبين وجود فعل + +107 +00:10:36,060 --> 00:10:40,500 +آخر في اللغة العربية منه مضارع ومنه أمر وغير ذلك + +108 +00:10:41,480 --> 00:10:47,020 +كلامي واضح؟ إذا القسم الأول من أقسام كان وأخواتها + +109 +00:10:47,020 --> 00:10:54,580 +من حيث التصرف والجمود الأفعال الجامدة وهو فعلا كما + +110 +00:10:54,580 --> 00:11:03,680 +قلت ليس ودان القسم الثاني القسم + +111 +00:11:03,680 --> 00:11:10,440 +الثاني أفعال أيه؟ متصرفة ومعنى متصرفة كما قلت .. + +112 +00:11:10,440 --> 00:11:10,940 +نعم فضل + +113 +00:11:17,330 --> 00:11:21,290 +ان تسبق بما المصدر يظهر فيه اللي .. اللي احنا + +114 +00:11:21,290 --> 00:11:27,410 +بيسميها .. يسميها انه فعل تام فعل ايه؟ ومعنى فعل + +115 +00:11:27,410 --> 00:11:30,710 +تام يعني يرفعوا فاعلا، معنى فعل ناقص يعني يرفعوا + +116 +00:11:30,710 --> 00:11:35,210 +فاعلا وينصبوا خبرا، يرفعوا اسما وينصبوا خبرا، واضح + +117 +00:11:35,210 --> 00:11:40,910 +هذا الكلام؟ القسم الثاني افعال ايه؟ متصرفةوأفعال + +118 +00:11:40,910 --> 00:11:45,210 +متصرفة تنقسم إلى قسمين طبعا معنى فعل متصرف يعني + +119 +00:11:45,210 --> 00:11:50,710 +يمكن أن نأتي منه بأكثر من صورة والنحات قسموا .. + +120 +00:11:50,710 --> 00:11:55,810 +قسموا الفعل المتصرف إلى قسمين قسموا الفعل المتصرف + +121 +00:11:55,810 --> 00:12:01,770 +إلى إيه؟ إلى قسمين أفعال تتصرف تصرفا تاما كاملا + +122 +00:12:03,010 --> 00:12:07,970 +وأفعال تتصرف تصرفا ناقصا، واعتقد أنه من المصطلح + +123 +00:12:07,970 --> 00:12:13,650 +نستطيع أن نحدد الغرض إذا قلت أفعال تتصرف تصرفا + +124 +00:12:13,650 --> 00:12:20,590 +تاما أو كاملا، يعني بصورة بسيطة أننا يمكن أن نأتي + +125 +00:12:20,590 --> 00:12:26,290 +منها بكل الصيغ، بكل التصريفولو مثلنا على ذلك + +126 +00:12:26,290 --> 00:12:31,450 +بكانة، احنا عندنا كانة فعل ماضي، يكون مضارع، كون + +127 +00:12:31,450 --> 00:12:37,950 +أمر، كائن اسم فاعل، كون مصدر، هذا الفعل مثال على + +128 +00:12:37,950 --> 00:12:45,100 +الأفعال التي تتصرف تصرفا تاما أو كاملاالقسم الثاني + +129 +00:12:45,100 --> 00:12:50,860 +أفعال تتصرف تصرفا ناقصا ومعنى تصرف ناقص يعني يمكن + +130 +00:12:50,860 --> 00:12:56,560 +أن نأتي منها ببعض التصريف والصيغ ولا يمكن أن نأتي + +131 +00:12:56,560 --> 00:13:03,200 +منها بالبعض الآخر ولو مثلت عليه بالفعل ما زالما + +132 +00:13:03,200 --> 00:13:08,440 +زال ماضيا، ما يزال مضارع، لكن ليس منه أمر، لا + +133 +00:13:08,440 --> 00:13:12,180 +استطيع أن نأتي منه بأمر، يمكن أن نأتي منه باسم + +134 +00:13:12,180 --> 00:13:17,860 +فاعل، لست زائلا، لكن ليس منه مصدر، كما ترون جئنا + +135 +00:13:17,860 --> 00:13:23,200 +ببعض الصياغ، والبعض الآخر لم نستطع أن نأتي بها، + +136 +00:13:23,200 --> 00:13:29,960 +فهو يتصرف، لكن تصرفه ناقص، إذن النحات كما ترون + +137 +00:13:29,960 --> 00:13:35,980 +قسمواالفعل المتصرف في كان و أخواتها إلى قسمين + +138 +00:13:35,980 --> 00:13:43,040 +أفعال تتصرف تصرفا تاما أو كاملا كما تريدون و أفعال + +139 +00:13:43,040 --> 00:13:48,240 +تتصرف تصرفا ناقصة لو جئنا للقسم الأول هو سبعة + +140 +00:13:48,240 --> 00:13:54,780 +أفعال سبعة أفعال من كان و أخواتها تتصرف تصرفا + +141 +00:13:54,780 --> 00:14:03,480 +كاملا إحنا عندنا كانأصبح أضحى أمسى ظلى بات صار هذه + +142 +00:14:03,480 --> 00:14:11,080 +الأفعال السابعة تتصرف تصرفا ايه كاملا وحناخد مثال + +143 +00:14:11,080 --> 00:14:16,360 +عليها في كانة وحنأتي بكانة بشواهد على كانة مضارعا + +144 +00:14:16,360 --> 00:14:17,880 +وامرا ومصدرا + +145 +00:14:22,410 --> 00:14:29,610 +الله عز وجل يقول وكذلك جعلناكم أمة وسطا لتكونوا + +146 +00:14:29,610 --> 00:14:36,290 +شهداء على الناس ويكون الرسول عليكم شهيدة وكذلك + +147 +00:14:36,290 --> 00:14:42,610 +جعلناكم ايه أمة وسطا الوسطية ليس معناها انه بين + +148 +00:14:42,610 --> 00:14:48,730 +اثنين بل الوسطية معناها العلووكذلك جعلناكم إيه؟ + +149 +00:14:48,730 --> 00:14:55,910 +أمة إيه؟ وسطا لماذا؟ لتكونوا شهداء على الناس ويكون + +150 +00:14:55,910 --> 00:15:00,450 +الرسول عليكم شهيدة يعني الرسول بيشهد علينا وبيشهد + +151 +00:15:00,450 --> 00:15:06,010 +لنا ان شاء الله ونحن نشهد على الأمم الأخرىالشهد + +152 +00:15:06,010 --> 00:15:10,610 +فيها في موضعين في الآية لتكونوا ويكون كما تراهم + +153 +00:15:10,610 --> 00:15:15,370 +جاءت فعلا مضارعا من كان تكونوا مضارع من كان ويكون + +154 +00:15:15,370 --> 00:15:21,250 +مضارع من كان وقد عملت عمل الماضي يعني عملت عمل كان + +155 +00:15:21,250 --> 00:15:27,330 +تكونوا رفعت اسما اللي هو أول جماعة ونصبت خبرا + +156 +00:15:27,330 --> 00:15:34,750 +شهداء ويكون رفعت اسما الرسول ونصبت خبرا شهيداو هذه + +157 +00:15:34,750 --> 00:15:41,590 +ملاحظة يجب أن تعلموها كل تصريف أو كل صيغةمن أحد + +158 +00:15:41,590 --> 00:15:46,270 +هذه الأفعال الناسخة تعمل عمل الماضي يعني لو جئنا + +159 +00:15:46,270 --> 00:15:49,530 +بالمضارع سنجد كما تلاون في الشاهد على السبورة + +160 +00:15:49,530 --> 00:15:54,430 +بيعمل عمل الماضي الأمر كذلك اسم الفاعل كذلك المصدر + +161 +00:15:54,430 --> 00:16:00,730 +كذلك كل صيغة كل صورة أخرى غير الماضي من هذه + +162 +00:16:00,730 --> 00:16:05,030 +الأفعال فإنها تعمل عمل مين عمل الماضي ولهذا نحن + +163 +00:16:05,030 --> 00:16:10,770 +قلنا موضع الشاهد في الآية لتكون ويكونحيث جاءت فعلا + +164 +00:16:10,770 --> 00:16:17,950 +مدارعا من كانة فعملت عمل كانة رفعت اسما و اول + +165 +00:16:17,950 --> 00:16:24,490 +جماعة و كلمة الرسول و نصبت خبرا شهداء و شهيد مين + +166 +00:16:24,490 --> 00:16:27,630 +تعيد للشاهد؟ قولي يا بنتى + +167 +00:16:38,880 --> 00:16:42,020 +ياريت نجمع الاتنين بدل من نقول تكون لوحدها و يكون + +168 +00:16:42,020 --> 00:16:44,780 +لوحدها نقول جاءت فعل مضارع، يعني تكونوا و يكونوا، + +169 +00:16:44,780 --> 00:16:48,060 +قولوا + +170 +00:16:48,060 --> 00:16:52,960 +رفعت اسم + +171 +00:16:52,960 --> 00:16:56,980 +من ده حده و أو الجماعة و كلمة الرسول و نصبت خبرا + +172 +00:16:56,980 --> 00:17:01,200 +شهداء و شهيد، مين يتيد لشاهد مرة ثانية؟ الشاهد + +173 +00:17:01,200 --> 00:17:01,880 +هناك؟ + +174 +00:17:15,320 --> 00:17:23,110 +شهداء وشهداء واضح هذا الكلام؟ عندنا مثلاني أخرانفي + +175 +00:17:23,110 --> 00:17:29,370 +الشتاء يظل البرد قارصا في الشتاء يظل .. هى مضارع + +176 +00:17:29,370 --> 00:17:34,470 +من ظلة يظل مضارع منين؟ اه وقد عمل عن الظلة فالبرد + +177 +00:17:34,470 --> 00:17:41,850 +اسمها وقارصا خبرها يصبح الطالب المجتهد نشيطا نفس + +178 +00:17:41,850 --> 00:17:47,210 +الكلام يصبح ايضا مضارع من أصبح فكلمة الطالب اسم + +179 +00:17:47,210 --> 00:17:53,920 +يصبح وكلمة مجتهدا خبره هل هذا واضح؟أنا قلت مشتهدا + +180 +00:17:53,920 --> 00:18:00,340 +نشيطا هو المشتهد نشيط و النشيط مشتهد الحقيقة صيغة + +181 +00:18:00,340 --> 00:18:04,040 +أخرى نأتي منها من كان من كان اللي هي الأمر الأمر + +182 +00:18:04,040 --> 00:18:09,020 +من كان كن كما جاء في قوله عز وجل كونوا قرادة + +183 +00:18:09,020 --> 00:18:15,520 +خاسئين كونوا قرادة خاسئين موضع الشهد في الآية + +184 +00:18:15,520 --> 00:18:22,390 +كونوا جاءت فعل أمر من كانفعملت عمل كانة رفعت اسما + +185 +00:18:22,390 --> 00:18:27,990 +واو الجماعة و نصبت خبرا قرادة .. مين تعيد للشاهد؟ + +186 +00:18:27,990 --> 00:18:33,030 +قولي يا بنتى .. جاءت + +187 +00:18:33,030 --> 00:18:35,350 +فعل أمر من كانة .. من كانة + +188 +00:18:40,990 --> 00:18:47,010 +وهو كلمة قردته شاهد أخر كما قال تعالى يا نارو كوني + +189 +00:18:47,010 --> 00:18:51,950 +بردا وسلاما على إبراهيم كوني بردا وسلاما على + +190 +00:18:51,950 --> 00:18:57,390 +إبراهيم موضع الشاهد كوني أيضا جاءت فعل أمر من كانة + +191 +00:18:57,390 --> 00:19:02,930 +عملت عمل كانة رفعت اسما ياء المخاطبة ونصبت خبرا + +192 +00:19:02,930 --> 00:19:07,050 +كلمة بردا مين تعيد للشاهد اللي في الآخر في الوسط + +193 +00:19:07,050 --> 00:19:10,550 +هناك بقولي موضع الشاهد أولا + +194 +00:19:18,960 --> 00:19:23,920 +وهي برضه طبعا هي احنا قلته سابقا سواء مضارع او امر + +195 +00:19:23,920 --> 00:19:29,420 +او اسم فاعل او مصدر كلها تعمل عمل الماضي اي ترفع + +196 +00:19:29,420 --> 00:19:35,620 +اسما و تنصب خبرا اما اسم الفاعل فجاء في قول الشاعر + +197 +00:19:35,620 --> 00:19:40,480 +طبعا اسم الفاعل من كانة اللي هو ايه كائن قال + +198 +00:19:40,480 --> 00:19:48,370 +الشاعر كما تراه وما كل من يبدل بشاشة كائنا أخاكإذا + +199 +00:19:48,370 --> 00:19:55,870 +لم تلفهي لك منجدا وما كل من يبدل بشاشة كائنا أخاك + +200 +00:19:55,870 --> 00:20:01,910 +يعني مش كل واحد يبش في وجهك ويضحك بيصير أخوك إذا + +201 +00:20:01,910 --> 00:20:06,790 +.. هاي الشرط لم تلفهي لك منجدا في وقت الضيق يعني + +202 +00:20:06,790 --> 00:20:12,920 +.. اه يعني صديقك .. صديقك او الصديق وقت الضيقمش + +203 +00:20:12,920 --> 00:20:18,160 +لما يصير في ضيق يعني ينصرف عنك طبعا هو بيضحك لك قد + +204 +00:20:18,160 --> 00:20:23,780 +يكون يضحك ويبتسم لك لهدف في نفسه لمصلحة ما فإن + +205 +00:20:23,780 --> 00:20:29,480 +أصبت بمصيبة والعياذ بالله انصرف عنك وهذا ليس صديق + +206 +00:20:29,480 --> 00:20:34,760 +هذا ليس أخ وليس صديق موضع الشات في هذا البيت كائن + +207 +00:20:34,760 --> 00:20:40,920 +أو كائنا واضح أنه كائن اسم فاعل من كان كائنا اسم + +208 +00:20:40,920 --> 00:20:45,230 +فاعل من مينإذا هو يعمل عمل كان، مدام اسم فاعل من + +209 +00:20:45,230 --> 00:20:50,590 +كان، إذا كائن كائنا تعمل عمل مين؟ عمل كان، يعني + +210 +00:20:50,590 --> 00:20:57,150 +ترفع اسما كائنا هو، ضمير، مستتر، تقدير هو، وتنصب + +211 +00:20:57,150 --> 00:21:01,550 +خبرا كلمة أخاكا، إذا موضع الشياط في هذا البيت + +212 +00:21:01,550 --> 00:21:09,920 +كائنا حيث جاءت اسم فاعل من كانفعملت عمل كانة رفعت + +213 +00:21:09,920 --> 00:21:16,240 +اسما ضمير مستتر تقدير هو ونصبت خبرا كلمة أخاك .. + +214 +00:21:16,240 --> 00:21:21,080 +مين تعيد للشاهد؟ الشاهد .. نسمع اللي هناك ومن كل + +215 +00:21:21,080 --> 00:21:25,620 +ما يمكن بشاشة كائنا أخر كإذا لم تلفي لك من جدك + +216 +00:21:25,620 --> 00:21:30,720 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ببذله يعني بكرمه، + +228 +00:22:32,730 --> 00:22:37,130 +وطبعا البذل والعطاء والكرم كلها مترادفات، وحلمه + +229 +00:22:37,130 --> 00:22:40,910 +وأناته عليهم يعني يصبروا عليهم، الصبر على مشاكلهم + +230 +00:22:40,910 --> 00:22:46,000 +وهمهم وغيرهموكونك إياه يعني أن تصبح مثل هذا الرجل + +231 +00:22:46,000 --> 00:22:50,540 +سيدا في قومك عليك يسيره يعني سهل وانا أعتقد أنه + +232 +00:22:50,540 --> 00:22:55,020 +ليس سهلا .. ليس سهلا وخاصة في هذه الأيام موضع + +233 +00:22:55,020 --> 00:23:00,240 +الشات في هذا البيت كونك حيث جاءت مصدرا من كان + +234 +00:23:00,240 --> 00:23:07,300 +فعملت عمل كان فرفعت اسما اللي هو الكاف ونصبت خبرا + +235 +00:23:07,300 --> 00:23:11,850 +اللي هو إياهلأ عليك يسيروا هذا أمر آخر لأن عليك + +236 +00:23:11,850 --> 00:23:15,110 +يسيروا يعني يسيروا عليك يسيرون آسف عليك هذا مبتدأ + +237 +00:23:15,110 --> 00:23:19,530 +وخبر آخر مالاش علاقة مين تعيد للشاهد الشاهد و نعم + +238 +00:23:19,530 --> 00:23:24,170 +هناك و + +239 +00:23:24,170 --> 00:23:27,470 +هو + +240 +00:23:27,470 --> 00:23:30,590 +إياه + +241 +00:23:30,590 --> 00:23:35,380 +واضح هذا الكلام إذا كما ترون المضارعوالأمر واسم + +242 +00:23:35,380 --> 00:23:40,600 +الفاعل وهي المصدر كلها تصريفات أو صيغ من كان + +243 +00:23:40,600 --> 00:23:45,700 +الماضية أيضا عملت عمل .. عمل كان الماضي أي أنها + +244 +00:23:45,700 --> 00:23:50,380 +كلها رفعت اسما ونصبت خبرة هل هذا واضح؟ بسأل أنا + +245 +00:23:50,380 --> 00:23:55,580 +هذا واضح؟ نعرف بيت الشعر؟ قولي يا بنتي مش سامع .. + +246 +00:23:56,550 --> 00:24:00,850 +بنعرف البيت كاملا، ببذل وحلم ساد في قومه الفتى + +247 +00:24:00,850 --> 00:24:05,610 +وكونك إياه عليك يسير من تبدأ في الإعراب نسمع هنا + +248 +00:24:05,610 --> 00:24:14,290 +نعم ببذل + +249 +00:24:14,290 --> 00:24:21,130 +الباء حرف جر مبني على الكسر لا محل له من الإعراب + +250 +00:24:21,740 --> 00:24:27,200 +وبدل اسم مجرور بالباء وعلى ما تجره الكسرة الظاهرة + +251 +00:24:27,200 --> 00:24:31,180 +وحلم الواو حرف عطف مبني على الفتح لمحله من الإعراف + +252 +00:24:31,180 --> 00:24:34,540 +وحلم اسم معطوف على مجرور فتوه مجرور وعلى ما تجره + +253 +00:24:34,540 --> 00:24:35,660 +الكسرة الظاهرة وعلى ما تجره الكسرة الظاهرة كلام + +254 +00:24:35,660 --> 00:24:40,680 +صحيح الواو حرف عطف مبني على الفتح لمحله من الإعراف + +255 +00:24:40,680 --> 00:24:46,380 +حلم اسم معطوف على بدل يعني على اسم مجرورومجرور + +256 +00:24:46,380 --> 00:24:51,040 +وعلامة جاره الكسرة الظاهرة وكل شبه الجملة ببذل + +257 +00:24:51,040 --> 00:24:57,000 +وحلم متعلق بالفعل سادة ببذل وحلم الجار المجرور + +258 +00:24:57,000 --> 00:25:02,590 +والمعتوف على المجرور متعلق بمين؟ما معنى متعلق + +259 +00:25:02,590 --> 00:25:06,370 +بالفعل سادة؟ يعني سد معناه، لأنه الأصل أن يقول + +260 +00:25:06,370 --> 00:25:11,270 +الشاعر سادة الفتى في قومه ببدله وحلمه، يعني + +261 +00:25:11,270 --> 00:25:18,690 +المفترض تكون متأخرة، لكنه قدمها لأهميتهاقدمها ليه؟ + +262 +00:25:18,690 --> 00:25:22,450 +لأن المهم في هذه المسألة ليس أن يسود الفتى لكن + +263 +00:25:22,450 --> 00:25:28,950 +المهم هو بذله و حلمه على قومه و قد يكون .. يعني + +264 +00:25:28,950 --> 00:25:35,550 +ليس سيدا لكن في عنده حلم و في عنده عطاء سادة .. + +265 +00:25:35,550 --> 00:25:39,830 +سادة .. نعم هناك في الأخرى فعل ماضن مبني على الفتح + +266 +00:25:39,830 --> 00:25:46,250 +اللي أمامها في قومه على السكون + +267 +00:25:53,060 --> 00:25:57,780 +صحيح، في قوميه جار ومجرور ومضاف إليه، في حرف جار + +268 +00:25:57,780 --> 00:26:02,360 +مبني على السكول لمحل له من الإعراف، قومي اسم مجرور + +269 +00:26:02,360 --> 00:26:06,420 +بفيه علامة جاره الكسرة الظاهرة وهو مضاف، والهاق + +270 +00:26:06,420 --> 00:26:10,120 +ضمير متصل مبني على الكسر في محل جار مضاف إليه، + +271 +00:26:10,120 --> 00:26:13,940 +الفتى .. الفتى .. نعم اسمع هنا؟ الفتى فعل مرفوع + +272 +00:26:13,940 --> 00:26:21,020 +علامة رفع الضمّا على القلب؟ المقدرةالفتى فاعل + +273 +00:26:21,020 --> 00:26:26,580 +للفعل سادة مرفوع وعلامة رفعه ضامة مقدرة منع + +274 +00:26:26,580 --> 00:26:34,200 +منظهورها التعذر وكونك .. كونك .. غير الأخوات اللي + +275 +00:26:34,200 --> 00:26:36,900 +جاوب، أدي واحد تاني يجاوب، اللي بيحكي مع بعض، + +276 +00:26:36,900 --> 00:26:41,460 +خليكم معايا، رضي الله عنكن، كونك .. طيب نسمع اللغة + +277 +00:26:41,460 --> 00:26:48,320 +اللي هناكلأ، لحظة، لو قلت حرف عطف استنية، أنت جمعت + +278 +00:26:48,320 --> 00:26:54,880 +بين حرفين، هي حرف استئناف، هي حرف ايه؟ او عطف، + +279 +00:26:54,880 --> 00:26:59,800 +لكنها من باب عطف جملة على جملة، جملة اسمية على + +280 +00:26:59,800 --> 00:27:06,140 +جملة فعلية، والحقيقة أنها أجازوا في العطف، النعب + +281 +00:27:06,140 --> 00:27:12,080 +فاسما على اسمأو فعلًا على فعل أو جملة على جملة، + +282 +00:27:12,080 --> 00:27:15,440 +وانت لاحظوا في الجمال قالوا يجوز أن تعطف جملة + +283 +00:27:15,440 --> 00:27:20,980 +إسمية على فعلية أو أن تعطف فعلية على إسمية أو + +284 +00:27:20,980 --> 00:27:26,040 +إسمية على إسمية أو فعلية على فعلية، يعني في مجال + +285 +00:27:26,040 --> 00:27:31,300 +واسع في العطف، الآن الأصح في هذه ال wow أنها + +286 +00:27:31,300 --> 00:27:37,830 +استئنافيةلأن الشهر قد انتهى من المعنى، ساد الفتى + +287 +00:27:37,830 --> 00:27:41,930 +في قومه ببدله وحلمه، خلاص انتهى، جملة كاملة + +288 +00:27:41,930 --> 00:27:46,330 +المعنى، فيستأنف عليها حكم آخر إن أنت تستطيع أن + +289 +00:27:46,330 --> 00:27:52,510 +تكون مثله إذا بدلت وحلمت أو حرف عطف، لكن في هذه + +290 +00:27:52,510 --> 00:27:58,850 +الحالة نعطف جملة اسمية على جملة فعلية، وهذا جائز + +291 +00:27:58,850 --> 00:28:03,050 +أيضًاإذا ال wow .. لكن مانفعش نقول حرف عطف + +292 +00:28:03,050 --> 00:28:06,830 +استئنافي .. مانفعش .. يا إما نقول حرف عطف أو أن + +293 +00:28:06,830 --> 00:28:10,950 +نقول حرف استئناف .. نختار واحدا من الشيئين ..و هو + +294 +00:28:10,950 --> 00:28:17,070 +في الحالتين حرف مبني على الفتح لا محل له من + +295 +00:28:17,070 --> 00:28:22,550 +الإعراب ..كونك من تعرف اللي في الآخر هناك .. + +296 +00:28:31,490 --> 00:28:35,730 +طيب خلّينا نقف هنا لحظات لأنه من المهم أن نبيّن .. + +297 +00:28:35,730 --> 00:28:39,510 +أن نبيّن هذه المسألة الإعراب الأول اللي عربتيه + +298 +00:28:39,510 --> 00:28:42,490 +صحيح اللي هي أن كلمة كون و هي مصدر يعني اسم هي + +299 +00:28:42,490 --> 00:28:48,070 +مبتدأ مرفوع و علامة و رفعه الضامن الظاهر الآن + +300 +00:28:48,070 --> 00:28:54,790 +القصة في الاسم لما خرجنا الشاهد قلنا و قد رفعت + +301 +00:28:54,790 --> 00:29:01,400 +اسما اللي هو الكاف طيب لحظةتدرست في الضمائر + +302 +00:29:01,400 --> 00:29:06,980 +المتصلة أن .. أن هناك .. كام ضمير؟ تلاتة .. ثلاثة + +303 +00:29:06,980 --> 00:29:15,300 +ضمائر اللي هي الكاف والها واليا لا تأتي إلا ضمائر + +304 +00:29:15,300 --> 00:29:20,820 +في محل نصب أو جر ولا تأتي في محل رفع مطلقا، درست + +305 +00:29:20,820 --> 00:29:24,360 +هذا الكلام ولا مادرستوش؟ الناحوصرف متطلب الجامعة + +306 +00:29:25,710 --> 00:29:30,170 +حتى لو ما درستوش ممارس معاكم سابقا أن الهاء لهاء + +307 +00:29:30,170 --> 00:29:36,170 +الغائب والكاف لكاف المخاطر والياء لهاء المتكلم لا + +308 +00:29:36,170 --> 00:29:43,870 +تعرف إلا في محل نصب أو جر ولا تقع في محل رفع مطلقا + +309 +00:29:43,870 --> 00:29:49,490 +طيب انت قبل شوية بتقولنا ورفعت اسما اللي هو الكاف + +310 +00:29:49,490 --> 00:29:53,430 +في المعنى لكن لما باعرف الكاف بقول في محل جر مضاف + +311 +00:29:53,430 --> 00:30:00,770 +إليه لأنها اتصلت باسمسأمثّل لكن بآية أخرى الله عز + +312 +00:30:00,770 --> 00:30:04,030 +وجل يقول وَلَوْ لَدَفْعُ اللَّهِ النَّاسَ + +313 +00:30:04,030 --> 00:30:07,010 +بَعْضَهُم بِبَعْضٍ لَّا فَسَدَتْ الْأَرْضِ مرت + +314 +00:30:07,010 --> 00:30:14,670 +معاكوا الآية؟ مرت مائره دفعه؟ مبتدأ مائره بلفظ + +315 +00:30:14,670 --> 00:30:21,730 +الجلالة؟ مضاف إليه طيب أين الفاعل في هذه الآية؟ هو + +316 +00:30:21,730 --> 00:30:26,890 +الله عز وجل هو فاعل في المعنىهو فاعل في إيه؟ يعني + +317 +00:30:26,890 --> 00:30:30,370 +أنا لما بعرف بقول مبتدأ ومضاف ولفظ الجلالة في محل + +318 +00:30:30,370 --> 00:30:34,410 +جهار مضاف إليه لكن لو واحد أنا سألكه من الذي يدفع + +319 +00:30:34,410 --> 00:30:38,770 +الناس بعضهم ببعض هو الفاعل لكن أنا لما بعرف .. + +320 +00:30:38,770 --> 00:30:42,710 +بعرفهاش فاعل، بعرفها إيه؟ نفس الكلام بينطبق هنا ال + +321 +00:30:42,710 --> 00:30:47,590 +cap هي اسم كون، لكن في الإعراض مضاف إليهلأن من + +322 +00:30:47,590 --> 00:30:51,510 +الخطأ أن أقول الكاف ضمير متصل مبني في محل رفع لا + +323 +00:30:51,510 --> 00:30:57,050 +تأتي الكاف كضمير متصل في محل رفع مطلقا بل إما أن + +324 +00:30:57,050 --> 00:31:02,010 +تكون في محل جر إذا اتصلت باسم أو في محل نصب إذا + +325 +00:31:02,010 --> 00:31:07,130 +اتصلت بفعل أما أن تقع في محل رفع فممنوع ولذلك في + +326 +00:31:07,130 --> 00:31:11,430 +الإعراب كما قلت أقول والكاف ضمير متصل مبني على + +327 +00:31:11,430 --> 00:31:20,180 +الفتح في محل جر مضاف إليهواضح هذا الكلام؟ أعيد + +328 +00:31:20,180 --> 00:31:24,160 +إيه؟ أعيد الإعراب ولا أعيد المسألة كلها؟ قولنا + +329 +00:31:24,160 --> 00:31:28,720 +كونه مبتدأ، وهو مضاف، والكاف ضمير متصل مبني على + +330 +00:31:28,720 --> 00:31:35,680 +الفتح في محل جار مضاف إليه، إياه .. مين تعرف إياه؟ + +331 +00:31:35,680 --> 00:31:43,130 +إياه .. نعملأ خبر المبتدأ لأ ليست خبر المبتدأ احنا + +332 +00:31:43,130 --> 00:31:48,850 +في التخريج قلنا و نصبت خبرا إياه يعني كونه رفعت + +333 +00:31:48,850 --> 00:31:53,630 +اسما الكاف و نصبت خبرا إياه فإياه إيش بيكون + +334 +00:31:53,630 --> 00:31:57,290 +إعرابها؟ طبعا هي مش هيك مش مباشرة خبر كان لأنه لو + +335 +00:31:57,290 --> 00:32:03,090 +قلنا خبر كان هنقول منصوبة هي ضمير منفصل ضمير .. مش + +336 +00:32:03,090 --> 00:32:06,230 +درستوا الضمائر المنفصلة؟ كم عددها الضمائر + +337 +00:32:06,230 --> 00:32:11,900 +المنفصلة؟واحد فعلاً واحد هي دراسة مايا أكيد هو + +338 +00:32:11,900 --> 00:32:16,180 +ضمير واحد اية أما ما يلحقه من حروف فهو لتوجيه + +339 +00:32:16,180 --> 00:32:19,720 +الخطاب فقط لما تقولي خمسة و أتاني تقولي عشرة و + +340 +00:32:19,720 --> 00:32:24,020 +أتالي تقولي احداشر ضمير ثلاثة عشرة ضمير لأ ضمير + +341 +00:32:24,020 --> 00:32:29,640 +واحد اية اية فما أقول ايايا اوجه الخطاب إلى نفسي و + +342 +00:32:29,640 --> 00:32:34,680 +ايانا اوجهه إلينا و اياكي و اياك و اياه هكذا هذه + +343 +00:32:34,680 --> 00:32:39,210 +حروف لتوجيه الخطابلهذا لما بعرف أي ضمير بقول إياه + +344 +00:32:39,210 --> 00:32:44,810 +هو الضمير، ضمير منفصل، والها حرف للخطاب أو للغائب، + +345 +00:32:44,810 --> 00:32:47,810 +والكاف حرف للخطاب، وها كذا، لكن طبعا إحنا إلنا + +346 +00:32:47,810 --> 00:32:52,290 +مجال إنه نعرفها كلها، إياه، فإحنا بقول إياه كلها + +347 +00:32:52,290 --> 00:32:58,210 +ضمير منفصل مبني على الضم في محل نصب إيه اسف، خبر + +348 +00:32:58,210 --> 00:33:03,690 +كان أو خبر كون، ضمير منفصل مبني على الضم في محل + +349 +00:33:03,690 --> 00:33:04,770 +نصب خبر كون + +350 +00:33:07,630 --> 00:33:11,070 +عليك واحدة فقط والبقى أنا المحاضرة الجاية هنعرض + +351 +00:33:11,070 --> 00:33:14,810 +بالدور يعني هنبدأ مثلا زي المرة اللي فاتت لأ لأ لأ + +352 +00:33:14,810 --> 00:33:17,950 +هيك انا ما .. ما .. في إزعاج لإن هو هيك مابدور + +353 +00:33:17,950 --> 00:33:20,810 +قاعد على الناس اللي يعرف ومافعش اللي .. اللي جانبك + +354 +00:33:20,810 --> 00:33:30,570 +نعم تفضلي أنتي صحيح + +355 +00:33:30,570 --> 00:33:32,630 +يعني في محل جار بحرف الجار تقصدين + +356 +00:33:36,720 --> 00:33:40,340 +متعلق بمحذوفي خبر مقدم، ما .. ما .. هي مش اسمها + +357 +00:33:40,340 --> 00:33:45,600 +سدة مساد، لأ، هي متعلق بمحذوفي خبر مقدم، أعيد + +358 +00:33:45,600 --> 00:33:49,980 +تاني؟ أو آسف، آسف، أنا آسف، لأ ليست متعلقة .. ليست + +359 +00:33:49,980 --> 00:33:54,390 +متعلقة بشيء، هي .. هي .. وين روح هذا؟هي متعلقة + +360 +00:33:54,390 --> 00:33:58,470 +بالكون، متعلقة بالمصدر كون، يبقى عليك جار ومجرور + +361 +00:33:58,470 --> 00:34:02,050 +أعيد الإعراب ثاني على حرف جر مبني على السكولة ما + +362 +00:34:02,050 --> 00:34:05,950 +حل له من الإعراب، والكاف ضمير متصل مبني على الفتح + +363 +00:34:05,950 --> 00:34:10,150 +في محل جر بعله، يسيروا، لأ اللي جنبك بتحتعرف + +364 +00:34:10,150 --> 00:34:10,590 +يسيروا + +365 +00:34:13,530 --> 00:34:18,150 +أي مبتدأ؟ كون .. احنا عربنا .. طبعا احنا في غمرتي + +366 +00:34:18,150 --> 00:34:22,990 +الحديث عن عمل كون نسينا أنه احنا عربناها مبتدأ وأن + +367 +00:34:22,990 --> 00:34:27,750 +المبتدأ يحتاج إلى خبر .. أين خبر كون يسيره؟ وانا + +368 +00:34:27,750 --> 00:34:32,210 +قلت لكون في السابق أن كلمة يسير اسم وليست خبر .. + +369 +00:34:32,210 --> 00:34:39,630 +وليست فعلاإذا يسيروا خبر المبتدأ كون + +370 +00:34:39,630 --> 00:34:45,250 +مرفوع علامة رفعه الضم الظاهرة على آخرين هل هذا + +371 +00:34:45,250 --> 00:34:49,550 +واضح؟ يا بنيات في أي سؤال عن هذا البيت في الشاهد + +372 +00:34:49,550 --> 00:34:56,630 +أو في الإعراب؟ هل من سؤال؟ قولي يا بنتي علي صوتك + +373 +00:34:56,630 --> 00:35:02,170 +من السانة قولنا متعلقة بالمصدر كون متعلقة بالمصدر + +374 +00:35:02,170 --> 00:35:02,390 +كون + +375 +00:35:08,650 --> 00:35:15,070 +أما ما يتصرف تصرفا ناقصا، كان حديثنا في السابق عن + +376 +00:35:15,070 --> 00:35:20,910 +الأفعال التي تتصرف تصرفا تماما، وكان المثال عليها + +377 +00:35:20,910 --> 00:35:25,310 +كما تراه كان، وقلنا المضارع من كان يكون، والأمر + +378 +00:35:25,310 --> 00:35:30,690 +كُن، واسم الفاعل كائن، والمصدر كونأما القسم الثاني + +379 +00:35:30,690 --> 00:35:35,990 +من الأفعال المتصرفة فهي التي تتصرف تصرفا إيه؟ + +380 +00:35:35,990 --> 00:35:44,250 +ناقصا، أربعة أفعال، زالة، بارحة، فتئة، انفكةيعني + +381 +00:35:44,250 --> 00:35:47,530 +تلاحظوا معايا هذه المجموعة من الأفعال هي عبارة عن + +382 +00:35:47,530 --> 00:35:52,890 +تكتل واحد، مجموعة واحدة، سواء كان لها معنى واحد، + +383 +00:35:52,890 --> 00:35:57,990 +وأيضا في شروط العمل وجدنا لها شرطا واحدا أن تسبقى + +384 +00:35:57,990 --> 00:36:03,250 +بنفي أو بشبه نفي، وأيضا هنا نجد أيضا أنها تتصرف + +385 +00:36:03,250 --> 00:36:09,570 +تصرفا ناقصةومعنى تصرف ناقص يعني نأتي منها بالمضارع + +386 +00:36:09,570 --> 00:36:15,250 +ما يزال و باسم الفاعل لست زائلا لكن ليس منها فعل + +387 +00:36:15,250 --> 00:36:18,970 +أمر ولا نأتي منها بمصدر ولذلك النحا قالوا عنها + +388 +00:36:18,970 --> 00:36:26,230 +إنها تتصرف تصرفا إيه ناقصا قال تعالى قالوا طلّاه + +389 +00:36:26,230 --> 00:36:31,790 +تفتأ تذكر يوسف الايه دي مرت معناه في السابقمرت + +390 +00:36:31,790 --> 00:36:36,430 +معنى في السابق على أن الفعل تفتأ يعني عامل عمل كان + +391 +00:36:36,430 --> 00:36:41,190 +لسبقه بنفي مقدر مع وجود القسم فقط نضيف إليها شيء + +392 +00:36:41,190 --> 00:36:47,850 +بسيط أنها مضارع من فتئة أنها مضارع أيه؟ و هي تعمل + +393 +00:36:47,850 --> 00:36:51,590 +عمل فتئة أو تعمل عمل الماضي اللي هو فتئة ترفع اسما + +394 +00:36:51,590 --> 00:36:57,250 +وتنصب خضرا لأنها .. أكمل الشاهد سويقت بنفي مقدر مع + +395 +00:36:57,250 --> 00:37:03,000 +وجود القسم إذا موضع الشاهد في هذه الآية تفتأحيث + +396 +00:37:03,000 --> 00:37:10,600 +جاءت فعلًا مضارعًا من فتئة فعملت عمل فتئة رفعت + +397 +00:37:10,600 --> 00:37:17,900 +اسما ضمير مستتر تقديره أنت ونصبت خبرا جملة تذكر + +398 +00:37:17,900 --> 00:37:26,220 +يوسف لسبقها بنفي مقدر لا تفتأ مع وجود القسم تلهي + +399 +00:37:26,220 --> 00:37:31,930 +أعيد الشهاد مرة ثانية لأحسن في بعضكم بشكشكموضع + +400 +00:37:31,930 --> 00:37:40,730 +الشاهد تفتق حيث عمل الفعل تفتق عمل كان .. أسف + +401 +00:37:40,730 --> 00:37:46,330 +.. حيث جاء الفعل تفتق مضارعا من فتقة، يعمل عمل + +402 +00:37:46,330 --> 00:37:53,050 +فتقة، يرفع اسما، ضمير مستتر تقديره أنت، وينصب خبرا + +403 +00:37:53,050 --> 00:38:01,130 +جملة تذكر يوسفلسبقه بنفي مقدر لا تفتأ مع وجود + +404 +00:38:01,130 --> 00:38:05,290 +القسم طلاه .. مين اتعيد للشاهد؟ على بعض و هي .. + +405 +00:38:05,290 --> 00:38:09,450 +كله يعني .. طيب نسمع الأخت اللي هنا .. نعم أنتي .. + +406 +00:38:09,450 --> 00:38:12,750 +الموضوع الشاهد تفتأ حيث جاءت مضارة من فتئة و هي + +407 +00:38:12,750 --> 00:38:16,870 +بتاع العمل الماضي رفعت اسمه من مستدر تفتيرة و أنت + +408 +00:38:16,870 --> 00:38:22,590 +و هو صلى الخبرات جملة نكبر و نصف لأنها سبقات بنفي + +409 +00:38:22,590 --> 00:38:30,280 +مقدراللي هو كلمة ايه؟ كلمة طلاع مثال أو شاهد على + +410 +00:38:30,280 --> 00:38:36,920 +اسم الفاعل كما قال الشاعر قضى الله يا أسماء أن لست + +411 +00:38:36,920 --> 00:38:45,640 +زائلا أحبك حتى يغمض الجفن مغمض قضى الله يا أسماء + +412 +00:38:45,640 --> 00:38:50,880 +أن لست زائلا أين اسم الفاعل؟ زائل .. زائل اسم فاعل + +413 +00:38:50,880 --> 00:38:58,710 +من زائلواضح تماما ان زائل سبقت بنفي يعني الشرط + +414 +00:38:58,710 --> 00:39:04,230 +اللذي لابد أن يتوفر في الماضي لابد أن يتوفر في اسم + +415 +00:39:04,230 --> 00:39:10,490 +الفاعل وهو ايه النفي بمين بالفعل لسته لأن احنا + +416 +00:39:10,490 --> 00:39:15,210 +ايضا لما درسنا ليس قولنا نفي من معاني ليس النفي او + +417 +00:39:15,210 --> 00:39:21,340 +هو معنى ليس النفي فموضع شاهد في هذا البيت زائلاحيث + +418 +00:39:21,340 --> 00:39:27,200 +جاء اسم فاعل من زالة فعملت + +419 +00:39:27,200 --> 00:39:33,760 +عمل زالة رفعت اسما ضمير مستتر تقديره أنا ونصبت + +420 +00:39:33,760 --> 00:39:40,480 +خبرا جملة أحبكي مين تعيدلي الشاهد الشاهد نعم هنا + +421 +00:39:40,480 --> 00:39:48,300 +زالة لأ هي مش زالة زائل عملت عمل فيلم مظهر زالة + +422 +00:39:51,790 --> 00:40:00,310 +تقصدين رفعة اسمها أنا وهو + +423 +00:40:00,310 --> 00:40:04,790 +ايه جملة أحبكي جملة كاملة لو احنا عربنا البيت + +424 +00:40:04,790 --> 00:40:09,270 +بنقوله جملة أحبكي من الفعل والفاعل والمفعول بيه في + +425 +00:40:09,270 --> 00:40:12,770 +محل نصب خبر زال جملة جملة كاملة هي في محل نصب + +426 +00:40:12,770 --> 00:40:19,930 +الخبر هل هذا واضح إذا أعود فأقول مرة ثانية عنتقسيم + +427 +00:40:19,930 --> 00:40:24,430 +هذه الأفعال من حيث التصرف والجمود احنا قلنا في + +428 +00:40:24,430 --> 00:40:29,430 +السابق عرفنا الفعل الجامد ثم عرفنا الفعل المتصرف + +429 +00:40:29,430 --> 00:40:35,130 +قلنا الجامد ما يلزم أو يلازم صورة واحدة لا يفارقها + +430 +00:40:35,130 --> 00:40:41,150 +أما المتصرف فبعكسه لا يلزم صورة واحدة بل يمكن أن + +431 +00:40:41,150 --> 00:40:46,780 +نأتي منه بصور متعددةهذه الأفعال قسمناها لي كان + +432 +00:40:46,780 --> 00:40:51,180 +واخواتها إلى ثلاثة أقسام .. إلى قسمين من حيث + +433 +00:40:51,180 --> 00:40:57,180 +التصرف والجمود أفعال جامدة أي تلزم صورة الماضي وهي + +434 +00:40:57,180 --> 00:41:04,180 +فعلان اللي هم ليس ودان والقسم الثاني أفعال متصرفة + +435 +00:41:04,180 --> 00:41:11,080 +وقسمناها أيضا إلى قسمينأفعال تتصرف تصرفا تاما كم + +436 +00:41:11,080 --> 00:41:17,600 +فعل؟ سبعة أفعال و أفعال تتصرف تصرفا ناقصا أربعة + +437 +00:41:17,600 --> 00:41:22,780 +أفعال مفرقنا بين التصرف الناقص وبين 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لتكونوا ويكون كما تراهم جاءت فعلا مضارعا من كان تكونوا مضارع من كان ويكون مضارع من كان وقد عملت عمل الماضي يعني عملت عمل كان تكونوا رفعت اسما اللي هو أول جماعة ونصبت خبرا شهداء ويكون رفعت اسما الرسول ونصبت خبرا شهيدا", "tokens": [6027, 8592, 3224, 3215, 8978, 11296, 8978, 3714, 2407, 11242, 3615, 9957, 8978, 6024, 95, 10632, 5296, 2655, 30544, 14407, 4032, 1829, 30544, 9122, 15042, 6055, 23557, 16095, 10874, 16606, 2655, 6156, 3615, 15040, 3714, 11242, 9640, 3615, 995, 9154, 25961, 6055, 30544, 14407, 3714, 11242, 9640, 3615, 9154, 25961, 4032, 1829, 30544, 3714, 11242, 9640, 3615, 9154, 25961, 4032, 28543, 6225, 42213, 2655, 6225, 42213, 9673, 46958, 1829, 37495, 22653, 6225, 42213, 2655, 6225, 42213, 25961, 6055, 30544, 14407, 12602, 5172, 34268, 24525, 15042, 13672, 1829, 31439, 5551, 12610, 10874, 15042, 27884, 4032, 1863, 9381, 3555, 2655, 16490, 3555, 23557, 13412, 3224, 3215, 16606, 4032, 1829, 30544, 12602, 5172, 34268, 24525, 15042, 34892, 3794, 12610, 4032, 1863, 9381, 3555, 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"word": " خبرا", "probability": 0.97412109375}, {"start": 933.09, "end": 933.67, "word": " شهيدا", "probability": 0.953125}], "temperature": 1.0}, {"id": 41, "seek": 94007, "start": 934.33, "end": 940.07, "text": "و هذه ملاحظة يجب أن تعلموها كل تصريف أو كل صيغة", "tokens": [2407, 29538, 3714, 15040, 5016, 19913, 3660, 7251, 7435, 3555, 14739, 37279, 19528, 2407, 11296, 28242, 6055, 9381, 16572, 5172, 34051, 28242, 20328, 1829, 17082, 3660], "avg_logprob": -0.12572337852583992, "compression_ratio": 1.105263157894737, "no_speech_prob": 5.960464477539063e-08, "words": [{"start": 934.33, "end": 934.53, "word": "و", "probability": 0.8505859375}, {"start": 934.53, "end": 934.75, "word": " هذه", "probability": 0.45556640625}, {"start": 934.75, "end": 935.27, "word": " ملاحظة", "probability": 0.98720703125}, {"start": 935.27, "end": 935.53, "word": " يجب", "probability": 0.9871419270833334}, {"start": 935.53, "end": 935.67, "word": " أن", "probability": 0.7001953125}, {"start": 935.67, "end": 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ثم ترتيب الجملة الاسمية أي تقديم + +8 +00:00:51,500 --> 00:00:56,660 +التأخير بين المبتدأ والخبر وبداية لابد من تعريف + +9 +00:00:56,660 --> 00:01:05,820 +المبتدأ فمن تعرف تعريفا ما للمبتدأ طيب + +10 +00:01:05,820 --> 00:01:11,770 +أقوله أنا هو اللفظ المجرد عن العوامل اللفظية مخبرا + +11 +00:01:11,770 --> 00:01:16,150 +عنه وأعتقد أن هذا درسته في مساق النحو والصرف متطلب + +12 +00:01:16,150 --> 00:01:24,110 +الجامعة هو اللفظ المجرد عن العوامل اللفظية مخبرا + +13 +00:01:24,110 --> 00:01:31,010 +عنه لو جينا لكلمة لفظ كل ما يخرج من جهاز النطق + +14 +00:01:31,010 --> 00:01:35,090 +الطبيعي للإنسان هو لفظ أي ما يخرج من بين الشفتين + +15 +00:01:35,090 --> 00:01:40,250 +هو لفظ إذا الشرط الأول في المبتدأ أن يكون أيه؟ + +16 +00:01:40,250 --> 00:01:46,370 +ملفوظا الشرط الثاني أن يكون مجردا عن العوامل + +17 +00:01:46,370 --> 00:01:51,610 +اللفظية أيضا ومسألة العوامل الحقيقة مسألة مهمة أن + +18 +00:01:51,610 --> 00:01:57,090 +نعرفها كل ما يعمل في كلمة أخرى في العربية وسمى + +19 +00:01:57,090 --> 00:02:04,190 +عاملًا بمعنى لو قلت جاء زيد ما إعراب كلمة زيد فاعل + +20 +00:02:04,190 --> 00:02:10,530 +مرفوع ما الذي رفعه الفعل جاء إذا الفعل جاء عامل لو + +21 +00:02:10,530 --> 00:02:15,430 +قلت رأيت زيدا صار زيدا كلمة زيدا المفعول به منصوب + +22 +00:02:15,430 --> 00:02:21,430 +ما الذي نصبه الفعل والفاعل تغير العامل من فعل فقط + +23 +00:02:21,430 --> 00:02:27,550 +إلى فعل وفاعل مررت بزيد الباء هي العامل، الباء هي + +24 +00:02:27,550 --> 00:02:33,050 +العامل، إن زيدا إن هي العامل، كان زيدا كان هي + +25 +00:02:33,050 --> 00:02:37,490 +العامل، هذه عوامل، هذا العامل، الأفعال كلها بشكل + +26 +00:02:37,490 --> 00:02:42,490 +عام هي عوامل، حروف النصب والجزم والجر هي + +27 +00:02:42,490 --> 00:02:50,020 +عوامل، إن واسق بشكل عام هي عواملوهي عوامل ملفوظة + +28 +00:02:50,020 --> 00:02:55,140 +لأننا نلفظها أنتم لاحظتوا في كلمة جاء رأيتوا الباء + +29 +00:02:55,140 --> 00:03:02,000 +إن كان قمت بلفظها فيسميها النحاة عوامل ايه؟ لفظية + +30 +00:03:02,000 --> 00:03:07,420 +أي ملفوظة لكن في الحقيقة هناك قسم آخر من العوامل وهو + +31 +00:03:07,420 --> 00:03:12,040 +العوامل المعنوية ومعنى معنوي يعني أن نحنا لا نقوم + +32 +00:03:12,040 --> 00:03:18,970 +بلفظه لو قلت في مثال على ذلك الطالبات مجتهدات، + +33 +00:03:18,970 --> 00:03:26,880 +الطالبات مبتدأ، مرفوعة لو سألت ما الذي رفعه .. هل + +34 +00:03:26,880 --> 00:03:30,780 +سبق بعامل لفظي؟ لا سبق هو مجرد من العوامل + +35 +00:03:30,780 --> 00:03:37,500 +اللفظية، إنه حق قالوا الذي رفعه عامل معنوي وهو + +36 +00:03:37,500 --> 00:03:44,400 +الابتداء، ومعنى الابتداء أي عدم سبقه بعامل لفظي + +37 +00:03:45,110 --> 00:03:50,610 +لم يسبق بعامل لفظي، إنما سبق بعامل معنوي، أي أن + +38 +00:03:50,610 --> 00:03:58,270 +المبتدأ قد تجرّد من العوامل اللفظية، لهذا النحو + +39 +00:03:58,270 --> 00:04:04,270 +قالوا في تعريفه لفظ مجرد عن العوامل اللفظية، ولو + +40 +00:04:04,270 --> 00:04:08,850 +أردت تقريب الصورة إلى يكون أكثر، الفعل المضارع + +41 +00:04:11,320 --> 00:04:18,980 +يكون مرفوعا لعدم سبقه بناصب أو بجازم لو قلت تدرسوا + +42 +00:04:18,980 --> 00:04:25,640 +أو ندرس النحو ندرس النحو ما إعراب الفعل ندرس + +43 +00:04:25,640 --> 00:04:32,760 +فعل مضارع مرفوع وعلامة رفعه الضمة الظاهرة ما + +44 +00:04:32,760 --> 00:04:40,780 +الذي رفعه عدم سبقه بعمل نصب أو جزم هذا ما درسناه + +45 +00:04:40,780 --> 00:04:45,580 +سابقا، أن الفعل المضارع يكون مرفوعًا إذا لم يسبق + +46 +00:04:45,580 --> 00:04:51,400 +بناصب، وهو عامل معنوي، عامل معنوي أيضًا، لأن الفعل + +47 +00:04:51,400 --> 00:04:55,760 +المضارع لو سبق بناصب يكون منصوبًا، ولو سبق بجازم + +48 +00:04:55,760 --> 00:05:00,990 +يكون مجزومًا إذا هو سبق بعامل معنوي هذا العامل اللي + +49 +00:05:00,990 --> 00:05:05,470 +رفع الفعل المضارع هو عامل إيه؟ هو عامل معنوي وهو + +50 +00:05:05,470 --> 00:05:11,710 +كما أقول عدم سبقه بعامل لفظي إذا أقول مرة ثانية + +51 +00:05:11,710 --> 00:05:16,730 +العوامل في اللغة تنقسم إلى قسمين عوامل لفظية أي + +52 +00:05:16,730 --> 00:05:22,770 +ملفوظة نقوم بلفظها وعوامل معنوية معناها عدم وجود + +53 +00:05:22,770 --> 00:05:28,330 +عامل لفظي ولهذا النحو قالوا المبتدأ هو اللفظ + +54 +00:05:28,330 --> 00:05:34,950 +المجرد عن ايه؟ عن العوامل اللفظية مخبرا عنه شرط + +55 +00:05:34,950 --> 00:05:41,250 +أساسي في المبتدأ أن يخبر عنه لأنه لو لم يخبر عنه + +56 +00:05:41,250 --> 00:05:45,850 +لا يكون مبتدأ لو في المثال اللي ذكرته سابقا لو قلت + +57 +00:05:45,850 --> 00:05:53,890 +الطالبات مسكت حتسألوني مالهم ما أخبرهن أو ما خبرهن + +58 +00:05:53,890 --> 00:05:59,270 +ما حكايتهن بدي أنا خبر عنه لازم أنا أقول الطالبات + +59 +00:05:59,270 --> 00:06:05,070 +مجتهدات حاضرات يدرسنا نحو .. يعني بمعنى لابد أن + +60 +00:06:05,070 --> 00:06:09,310 +لكل مبتدأ من ايه؟ من خبر، وإلا ما يكونش مبتدأ، + +61 +00:06:09,310 --> 00:06:13,850 +نسميه مبتدأ لأنه له ايه؟ هو طبعا لأنه بدأنا به، لكن + +62 +00:06:13,850 --> 00:06:18,030 +لابد أن يكون له ايه؟ ولذلك إنه حق قالوا المبتدأ + +63 +00:06:18,030 --> 00:06:25,030 +لفظ مجرد عن العوامل اللفظية ايه؟ شرط أساسي فيه أن + +64 +00:06:25,030 --> 00:06:30,150 +يُخبر عنه و أنه قسم هذا المبتدأ الذي له خبر إلى + +65 +00:06:30,150 --> 00:06:35,830 +قسمين المبتدأ الذي .. وهو أكثر المبتدئات + +66 +00:06:35,830 --> 00:06:41,450 +استعمالا قالوا ينقسم إلى قسمين .. قول يا بنتي اللي + +67 +00:06:41,450 --> 00:06:47,170 +هو ينقسم إلى قسمين مبتدأ اسم صريح ومبتدأ مؤول + +68 +00:06:47,170 --> 00:06:50,790 +بالصريح شوف لو قلت أنا في المبتدأ .. طبعا أكثر + +69 +00:06:51,680 --> 00:06:57,060 +أقسام المبتدأ استخداما المبتدأ الذي له خبر الصريح + +70 +00:06:57,060 --> 00:07:03,540 +المبتدأ الصريح الذي له خبر الله ربنا محمد نبينا + +71 +00:07:03,540 --> 00:07:08,740 +القرآن دستورنا هذه كلها مبتدات ايه؟ لو قلت السماء + +72 +00:07:08,740 --> 00:07:13,840 +صافية والجو حار والطالبات مجتهدات والنحو مفيد هذه + +73 +00:07:13,840 --> 00:07:17,780 +كلها مبتدأ أمثل على المبتدأ اللي هو إيه؟ اسم صريح + +74 +00:07:17,780 --> 00:07:24,240 +لأنه يدل على مسماه بدون تأويل القسم الثاني مبتدأ + +75 +00:07:24,240 --> 00:07:28,980 +مؤول بالصريح كما جاء في قول الله عز وجل وأن + +76 +00:07:28,980 --> 00:07:34,120 +تصوموا خير لكم لو أنا .. لو أنا قلت لكم طب ما + +77 +00:07:34,120 --> 00:07:38,590 +إعراب كلمة خير هتقولوا لي خبر؟ طب خبر ايه؟ أين + +78 +00:07:38,590 --> 00:07:44,510 +المبتدأ؟ لأن .. لأن المصدر المؤول من أن والفعل + +79 +00:07:44,510 --> 00:07:50,850 +تصوم في محل رفع مبتدأ والتقدير صيامكم .. صيامكم + +80 +00:07:50,850 --> 00:07:56,810 +خير لكم إذا القسم الثاني من أقسام المبتدأ هو + +81 +00:07:56,810 --> 00:08:03,310 +المبتدأ المؤول ايه؟ بالصريحة القسم الثاني من + +82 +00:08:03,310 --> 00:08:05,890 +المبتدأ .. طبعا احنا كل حديثنا في السابق كان عن + +83 +00:08:05,890 --> 00:08:11,600 +المبتدأ الذي له خبر هناك قسم آخر من المبتدأ، مبتدأ + +84 +00:08:11,600 --> 00:08:14,580 +ليس له خبر، واحد تستغرب تقول انت قبل شوية بتقول + +85 +00:08:14,580 --> 00:08:20,920 +الخبر شرط أساسي، لأ في مبتدأ يستغني عن الخبر، لكن + +86 +00:08:20,920 --> 00:08:26,300 +هناك شيء آخر يسد مسده، وسماه النحاة المبتدأ الذي + +87 +00:08:26,300 --> 00:08:32,720 +له مرفوع سد مسد الخبر، ومعنى سد مسد الخبر يعني + +88 +00:08:32,720 --> 00:08:40,600 +أكمل مع المبتدأ جملة مفيدة يحسن السكوت عليها و اشترط + +89 +00:08:40,600 --> 00:08:45,240 +النحاة في هذا المبتدأ اشترطه شرطين أن يكون المبتدأ + +90 +00:08:45,240 --> 00:08:52,460 +وصفا ومعنى وصف يعني مشتق اسم فاعل اسم مفعول صفة + +91 +00:08:52,460 --> 00:08:57,880 +مشبه صيغة مبالغة مصدر أن يكون وصفا ومعنى وصف يعني + +92 +00:08:57,880 --> 00:09:04,600 +اسم مشتق والشرط الثاني أن يسبق بنفي أو باستفهام + +93 +00:09:04,600 --> 00:09:10,640 +والحقيقة هذا الشرط يعني لم يتمسك النحاة به تماما + +94 +00:09:10,640 --> 00:09:16,340 +يعني بعضهم قال آه وبعضهم قال والله حتى لو لم يسبق + +95 +00:09:16,340 --> 00:09:21,880 +بنفي أو باستفهام يمكن أن يكون هناك مبتدأ له مرفوع + +96 +00:09:21,880 --> 00:09:27,480 +سد مسد الخبر وجاء بأنثلة عليها في كتب النحو مثال + +97 +00:09:27,480 --> 00:09:31,920 +على ذلك لو قلت قائم .. فضل امتي طب خلّيني أنا + +98 +00:09:31,920 --> 00:09:36,700 +أمثّل بمثال وبعدين الآية قائم الزيدان لو أنا + +99 +00:09:36,700 --> 00:09:41,280 +مثلت على المبتدأ الذي له مرفوع سد مسد الخبر بقول + +100 +00:09:41,280 --> 00:09:45,780 +قائم الزيدان + +101 +00:09:45,780 --> 00:09:55,900 +أو ما قائم الزيدان هلاحظ + +102 +00:09:56,870 --> 00:10:04,310 +الجملة الأولى قد باستفهام وهو الهمزة و جاء المبتدأ + +103 +00:10:04,310 --> 00:10:10,770 +قائم اسم فاعل إذا توفر الشرطان أنه اسم مشتق وأنه + +104 +00:10:10,770 --> 00:10:15,710 +سبق باستفهام طب ما إعراب الزيدان؟ ليست خبر إنما + +105 +00:10:15,710 --> 00:10:20,970 +هي فاعل لاسم الفاعل فاعل لاسم الفاعل قائم سد ما سد + +106 +00:10:20,970 --> 00:10:25,250 +الخبر طبعا هو الزيدان هنا مرفوع وعلامة رفعه الألف + +107 +00:10:25,250 --> 00:10:30,900 +لأنه مثنى بيقول أنا فاعل لاسم الفاعل قائم مرفوعة + +108 +00:10:30,900 --> 00:10:37,160 +وعلامة رفع الألف لأنه مثنى سد ما سد الخبر ونفس + +109 +00:10:37,160 --> 00:10:41,860 +الكلام ينطبق على الجملة الثانية ما قائم الزيدان + +110 +00:10:41,860 --> 00:10:48,960 +ما حرف نفي وقائم مبتدأ وهو اسم فاعل اسم مشتاق يعني + +111 +00:10:48,960 --> 00:10:53,700 +والزيدان نفس الكلام فاعل لاسم الفاعل أيضا ايه سد + +112 +00:10:53,700 --> 00:11:00,050 +ما سد الخبر وأقول معنى سد ما سد الخبر يعني أكمل مع + +113 +00:11:00,050 --> 00:11:06,330 +المبتدأ جملة مفيدة يحسن السكوت عليها الكلام اللي + +114 +00:11:06,330 --> 00:11:09,700 +أنا حكيته عن المبتدأ واضح؟ أعود فأقول مرة ثانية + +115 +00:11:09,700 --> 00:11:14,840 +المبتدأ قسمان مبتدأ له خبر ومبتدأ له مرفوع سد ما + +116 +00:11:14,840 --> 00:11:20,360 +سد الخبر المبتدأ الذي له خبر قسمناه إلى قسمين اسم + +117 +00:11:20,360 --> 00:11:25,680 +صريح واسم مؤول بالصريح والمبتدأ الذي له مرفوع سد + +118 +00:11:25,680 --> 00:11:30,940 +ما سد الخبر له شرطين أن يكون وصفا أو أن يسبق بنفي + +119 +00:11:30,940 --> 00:11:35,870 +أو باستفهام هل هذا واضح؟ قول يا بنتي لأ أنا قلت + +120 +00:11:35,870 --> 00:11:40,950 +الشرط الثاني يعني تحلل النحاة منه فقالوا في قول + +121 +00:11:40,950 --> 00:11:46,710 +الشاعر خبير بنوا لهب خبير خبير هذه لم تسبق قالوا + +122 +00:11:46,710 --> 00:11:51,160 +جائز يجوز يعني في الشرط الثاني بعض النحاة خففوا منه + +123 +00:11:51,160 --> 00:11:56,120 +طبعا المثال في القرآن على المبتدأ الذي له مرفوع سد + +124 +00:11:56,120 --> 00:12:00,620 +ما سد الخبر قول الله عز وجل أراغب أنت عن آلهتي يا + +125 +00:12:00,620 --> 00:12:06,840 +إبراهيم أراغب أنت طبعا الواضح راغب اسم فاعل وقد + +126 +00:12:06,840 --> 00:12:12,000 +سبقت باستفهام الهمزة فجاءت كلمة أنت فاعلا لاسم + +127 +00:12:12,000 --> 00:12:17,570 +الفاعل سد ما سد الخبر هل هذا الكلام واضح؟ في أي + +128 +00:12:17,570 --> 00:12:21,470 +سؤال على ما سبق؟ إذا ننتقل إلى القسم الثاني من + +129 +00:12:21,470 --> 00:12:26,950 +الجملة الاسمية وهو إيه؟ الخبر عرف أن نحاته الخبر + +130 +00:12:26,950 --> 00:12:32,830 +قالوا هو الجزء المكمل مع المبتدأ جملة مفيدة هو + +131 +00:12:32,830 --> 00:12:38,190 +الجزء إيه؟ المكمل مع مين؟ مش مع الفعل لأن في جزء + +132 +00:12:38,190 --> 00:12:42,720 +مكمل مع الفعل اللي هو الفاعل والحقيقة النحاة أول ما + +133 +00:12:42,720 --> 00:12:48,340 +وضعوا تعريف للمبتدأ قالوا هو الجزء المتم للفائدة + +134 +00:12:48,340 --> 00:12:53,700 +فأدخلوا مع المبتدأ الفاعل فالنحاة أخر قالوا لأ هذا + +135 +00:12:53,700 --> 00:13:00,440 +التعريف ليس دقيقًا بل التعريف الدقيق الجزء المكمل + +136 +00:13:00,440 --> 00:13:05,320 +مع المبتدأ جملة مفيدة لأن احنا بنحدد لأن هذا الخبر + +137 +00:13:05,320 --> 00:13:08,500 +.. الخبر بيكون مع مين؟ مع المبتدأ ما بيكونش مع + +138 +00:13:08,500 --> 00:13:17,400 +الفعل وقسمه النحاة إلى ثلاثة أقسام مفرد وجملة وشبه + +139 +00:13:17,400 --> 00:13:23,660 +جملة المفرد هو الذي ليس لا هو جملة ولا شبه جملة + +140 +00:13:23,660 --> 00:13:30,040 +واشترط النحاة فيه أن يوافق المبتدأ في الإفراد + +141 +00:13:30,610 --> 00:13:35,850 +والتثنية والجمع والتذكير والتأنيث خمسة أشياء + +142 +00:13:35,850 --> 00:13:41,190 +لابد أن يوافق فيها الخبر المبتدأ، مش بالعكس المبتدأ + +143 +00:13:41,190 --> 00:13:45,890 +يوافق الخبر، لا الخبر هو الذي يوافق المبتدأ، فلو قلت + +144 +00:13:45,890 --> 00:13:52,690 +محمد نشيط، واضح أن محمد مفرد مذكر، ونشيط أيضًا جاءت + +145 +00:13:52,690 --> 00:13:58,770 +مفرد مذكر، لكن لو قلت زينب، هقول إيه؟ نشيطة، ولو قلت + +146 +00:13:58,770 --> 00:14:04,110 +محمدان، هقول نشيطان، والمحمدون نشيطون، وكذا + +147 +00:14:04,110 --> 00:14:09,530 +الزينبات نشيطات أو الطالبات نشيطات، إذًا الخبر + +148 +00:14:09,530 --> 00:14:15,950 +المفرد لابد يعني يجب أن يوافق المبتدأ في الإفراد + +149 +00:14:15,950 --> 00:14:19,690 +والتثنية والجمع والتذكير والتأنيث، خمسة + +150 +00:14:19,690 --> 00:14:24,460 +أشياء، وأعتقد أن هذا يعني من باب السليقة تصبح لدى + +151 +00:14:24,460 --> 00:14:27,680 +الإنسان سليقة، لأنه مش معقول واحد يقول زينب ويقول + +152 +00:14:27,680 --> 00:14:31,180 +نشيط، هيقول له مالك؟ أنت يعني في ربك مفلوز والله + +153 +00:14:31,180 --> 00:14:35,200 +حاجة يعني، هقول محمد مش هيقول نشيط، هيقول نشيط، + +154 +00:14:35,200 --> 00:14:39,820 +والمحمدان هيقول نشيطان، والزينبان نشيطتان، وهكذا، + +155 +00:14:39,820 --> 00:14:44,460 +إذًا هذه، أصبح يعني تصبح جزء من اللسان، مهما كانت + +156 +00:14:44,460 --> 00:14:48,200 +سليقتنا يعني ضعيفة، لكن على هذا الأمر البسيط، + +157 +00:14:48,200 --> 00:14:53,170 +مستطيع، أننا نستوعبها، القسم الثاني من الخبر هو الخبر + +158 +00:14:53,170 --> 00:14:58,790 +الجملة، والجملة يقسمها النحاة إلى قسمين، جملة اسمية + +159 +00:14:58,790 --> 00:15:12,330 +وجملة فعلية، فمحمد أبوه نشيط، محمد أبوه نشيط + +160 +00:15:12,330 --> 00:15:20,130 +محمد مبتدأ أول، وأبوه مبتدأ ثاني، ونشيط خبر المبتدأ + +161 +00:15:20,130 --> 00:15:26,850 +الثاني، الآن أنا عندي جملة اسمية خبر المبتدأ الأول + +162 +00:15:26,850 --> 00:15:32,610 +إذا أنا عندي المبتدأ الأول جاء خبره جملة اسمية، ولو + +163 +00:15:32,610 --> 00:15:37,510 +قلت أنا مثلًا الطالبات يدرسن + +164 +00:15:38,210 --> 00:15:43,110 +النحو، هقول الطالبات ما يعربها مبتدأ، وهذا فعل + +165 +00:15:43,110 --> 00:15:48,230 +وفاعل ومفعول به، إذا أنا صار عندي جملة، إيه اللي خبر + +166 +00:15:48,230 --> 00:15:52,290 +المبتدأ، إذا أيضًا هنا خبر المبتدأ جاء جملة إيه + +167 +00:15:52,290 --> 00:15:58,390 +فعلية، لكن النحاة قالوا، إذا كان خبر المبتدأ جملة + +168 +00:15:58,390 --> 00:16:04,210 +سواء كانت اسمية أو فعلية، لابد أن تشتمل على ضمير + +169 +00:16:04,210 --> 00:16:09,860 +يعود على المبتدأ، بدي يكون فيه رابط، رابط يربط بين + +170 +00:16:09,860 --> 00:16:16,360 +الخبر الجملة وبين المبتدأ، هذا الضمير لابد أن + +171 +00:16:16,360 --> 00:16:22,520 +يوافق المبتدأ في الإفراد والتثنية والجمع والتذكير + +172 +00:16:22,520 --> 00:16:30,060 +والتأنيث، فلو قلت مثلًا محمد أبوه نشيط، أقول المحمدان + +173 +00:16:30,060 --> 00:16:35,740 +مش معقول أبوه، أقول أبوهم، أقول أبوهما، ولو كان + +174 +00:16:35,740 --> 00:16:39,340 +الجامعة أقول المحمدون أبوهم، ولو قلت فاطمة أقول + +175 +00:16:39,340 --> 00:16:48,560 +أبوها، وهكذا الطالب يدرس، والطالبة تدرس، والطالبان + +176 +00:16:48,560 --> 00:16:55,660 +يدرسان، والطلاب يدرسون، والطالبات يدرسن، لابد من + +177 +00:16:55,660 --> 00:16:59,780 +وجود ضمير في الخبر الجملة، سواء كانت اسمية أو فعلية + +178 +00:16:59,780 --> 00:17:03,580 +يعود على المبتدأ ويوافق المبتدأ في الإفراد + +179 +00:17:03,580 --> 00:17:07,480 +والتثنية والجمع والتذكير والتأنيث، هل هذا واضح؟ + +180 +00:17:07,480 --> 00:17:11,580 +أسأل مرة ثانية، هل هذا واضح؟ بيظل عندنا من القسم + +181 +00:17:11,580 --> 00:17:14,800 +الثالث من أقسام الخبر وهو شبه الجملة، وشبه الجملة + +182 +00:17:15,950 --> 00:17:21,110 +يقسم إلى قسمين، ظرف أو جار ومجرور، فالكتاب .. + +183 +00:17:21,110 --> 00:17:25,870 +الكتاب ماله؟ فوق الطاولة، هل الكتاب ماله؟ الكتاب + +184 +00:17:25,870 --> 00:17:30,290 +فوق الطاولة، ما الذي أراه بالكتاب؟ مبتدأ، وفوقه؟ + +185 +00:17:30,290 --> 00:17:35,110 +ظرف مكان منصوب، والطاولة مضاف إليه، وشبه الجملة + +186 +00:17:35,110 --> 00:17:41,110 +متعلق بمحذوف خبر المبتدأ، تقديره استقر أو يستقر + +187 +00:17:41,110 --> 00:17:46,340 +أو كائن أو موجود، نفس الكلام اللي قلت الطالبات في + +188 +00:17:46,340 --> 00:17:52,280 +القاعة، طالبات مبتدأ، وفي حرف جر والقاعة اسم مجرور + +189 +00:17:52,280 --> 00:17:56,880 +وشبه الجملة في القاعة أيضًا متعلق بمحذوف خبر + +190 +00:17:56,880 --> 00:18:01,900 +المبتدأ، اللي تقديره الطالبات كائنات موجودات، وجدنا + +191 +00:18:01,900 --> 00:18:07,920 +نستقرّ علاقة إذ ذاك، هذا هو الحديث عن المبتدأ وعن + +192 +00:18:08,760 --> 00:18:12,180 +القسم الثاني من الجملة الاسمية وهو الخبر، عرفنا + +193 +00:18:12,180 --> 00:18:16,640 +كلًا منهما ثم ذكرنا أقسامه، في أي سؤال عن المبتدأ + +194 +00:18:16,640 --> 00:18:22,120 +أو عن الخبر بشكل بسيط، في أي سؤال، إذا ننتقل إلى + +195 +00:18:22,120 --> 00:18:26,640 +موضوع مهم آخر من موضوعات المبتدأ والخبر وهو + +196 +00:18:26,640 --> 00:18:32,120 +الابتداء بالنكرة، أعتقد أنكم لما درستوا في نحو + +197 +00:18:32,120 --> 00:18:35,000 +الصرف المبتدأ والخبر، درستوا التقديم والتأخير، لكن + +198 +00:18:35,000 --> 00:18:41,920 +ما درستم الابتداء بالنكرة، وهو موضوع مهم، الابتداء + +199 +00:18:41,920 --> 00:18:48,420 +بالنكرة، ابن مالك عندما تحدث عن الابتداء بالنكرة + +200 +00:18:48,420 --> 00:18:56,520 +قال: ولا يجوز الابتداء بالنكرة، ما لم تفد، كالنمرة عند زيد + +201 +00:18:56,520 --> 00:19:04,440 +النمرة، قال إيه؟ ولا يجوز الابتداء بالنكرة، طب هذا + +202 +00:19:04,440 --> 00:19:10,570 +أمر منطقي، إذا أردت أن تبدأ كلامك، لابد أن تبدأ كلامك + +203 +00:19:10,570 --> 00:19:17,570 +بشيء معين، معرف، محدد، مخصوص، لماذا؟ لأنك تريد أن + +204 +00:19:17,570 --> 00:19:21,550 +تحكم على هذا الشيء، يعني المبتدأ دائمًا أنا بحكم + +205 +00:19:21,550 --> 00:19:26,150 +عليه، النحو مفيد، أنا حكمت على النحو بأنه مفيد، + +206 +00:19:26,150 --> 00:19:30,030 +الجو حار، حكمت على الجو بأنه .. أنا حكمت عليه، هل + +207 +00:19:30,030 --> 00:19:34,990 +يجوز أن نحكم على شيء غير معروف، غير معين؟ أمر + +208 +00:19:34,990 --> 00:19:40,390 +منطقي، لو قلت رجل طويل، طب هو الرجل هذا؟ من هو + +209 +00:19:40,390 --> 00:19:44,910 +الرجل؟ إيه؟ ما صفاته؟ على طول السامع، السامع يريد + +210 +00:19:44,910 --> 00:19:49,830 +أن يحدد المحكوم عليه، لكي يعرف الحكم، لكن دون أن + +211 +00:19:49,830 --> 00:19:54,390 +يحدد المحكوم عليه، ما ينفعش تحكم عليه بأكثر من حكم + +212 +00:19:54,390 --> 00:19:58,510 +لا يفيد، غير مفيد، ولذلك إنهم قالوا لابد في المبتدأ + +213 +00:19:58,510 --> 00:20:04,230 +أن يكون معينًا، معرفًا، معروفًا، محددًا، ولذلك قالوا + +214 +00:20:04,230 --> 00:20:13,080 +الحكم العام: لا يجوز الابتداء بالنكرة، هذا حكم عام، + +215 +00:20:13,080 --> 00:20:21,660 +ثم قال: ما لم تفد، صافي استثناء، إلا إذا أفادت، + +216 +00:20:21,660 --> 00:20:25,380 +يعني هو بيقولنا لا يجوز الابتداء بالنكرة، لكن إذا + +217 +00:20:25,380 --> 00:20:31,750 +أفادت يجوز الابتداء بها، وذكر لنا مثال على ذلك، قال + +218 +00:20:31,750 --> 00:20:36,510 +عند زيد النمرة، عند زيد إيه؟ نمرة، عارفين إيش معناه + +219 +00:20:36,510 --> 00:20:43,030 +نمرة؟ أنثى النمر؟ لا لا، ليست أنثى النمر، النمر هي + +220 +00:20:43,030 --> 00:20:47,950 +العباء، يعني ما يوضع على الملابس، العباء، يعني عارفين + +221 +00:20:47,950 --> 00:20:52,010 +العباء؟ الحمد لله، مش أنثى النمر، يعني ما لهاش علاقة + +222 +00:20:52,010 --> 00:20:59,180 +بأنثى النمر، عنده زيد إيه؟ نمرة، يعني عنده غطاء نمرة + +223 +00:20:59,180 --> 00:21:04,440 +نكرة ولا ما عرفناها؟ لكنه جاز الابتداء بها وسأذكره + +224 +00:21:04,440 --> 00:21:08,720 +بعد قليل، لماذا؟ إذا أقول مرة ثانية: لا يجوز + +225 +00:21:08,720 --> 00:21:14,840 +الابتداء بالنكرة حكم عام، إلا إذا، والفائدة إذا إحنا + +226 +00:21:14,840 --> 00:21:18,840 +ميلنا بالنكرة إلى الخصوص أو العموم، يعني إذا خصصنا + +227 +00:21:18,840 --> 00:21:24,520 +النكرة أفادت، وإذا عممناها أفادت، وفي الحالتين جاز + +228 +00:21:24,520 --> 00:21:30,200 +الابتداء بها، لا يجوز أن أقول نمرة عند زيد، لا يجوز + +229 +00:21:30,200 --> 00:21:36,540 +أن أقول نمرة عند زيد، ليه؟ لأنه نمرة نكرة، شوف الفرق + +230 +00:21:36,540 --> 00:21:39,880 +بين نمرة عند زيد وعند زيد النمرة، ما الفرق؟ في + +231 +00:21:39,880 --> 00:21:45,540 +التقديم والتأخير، جاء الخبر شبه جملة وتقدم وجوبًا + +232 +00:21:45,540 --> 00:21:51,460 +على المبتدأ، بمعنى لا يجوز أن أقول رجل + +233 +00:21:52,920 --> 00:21:59,040 +في بيتي، هذه العبارة خاطئة، لماذا خاطئة؟ لأن + +234 +00:21:59,040 --> 00:22:07,100 +المبتدأ نكرة، لكن يجوز أن أقول في بيتي رجل، طب + +235 +00:22:07,100 --> 00:22:09,900 +الفرق واضح، أنا أقول رجل في البيت، أنا أصلًا مش عارف + +236 +00:22:09,900 --> 00:22:14,620 +الرجل عشان أعرف البيت اللي هو فيه، فكل العبارة + +237 +00:22:14,620 --> 00:22:19,040 +غامضة، مجهولة، فعلًا غير محددة، لكن لو قلت في بيتي + +238 +00:22:19,040 --> 00:22:22,990 +رجل، أنا في الأصل عارف البيت، فعلى طول أنا لأ، بمعنى + +239 +00:22:22,990 --> 00:22:27,470 +أن أنا ببساطة لو دخلت البيت هألاقي الرجل وأعرفه + +240 +00:22:27,470 --> 00:22:31,810 +إذا صار فيها نوع من إيه؟ من التخصيص، صار فيها + +241 +00:22:31,810 --> 00:22:38,350 +المعرفة عامة، لأن إحنا لما عرفتو تعريف النكرة، اسم + +242 +00:22:38,350 --> 00:22:44,490 +شائع في جنسه، اسم يصدق على متعدد، عامة غير محددة، لكن + +243 +00:22:44,490 --> 00:22:48,290 +لما قلت في البيت رجل، صار فيها إيه؟ تخصيص، فجاز + +244 +00:22:48,290 --> 00:22:55,170 +الابتداء بها، إذا شوفوا النحو واللغة بشكل عام، أمرها + +245 +00:22:55,170 --> 00:22:59,170 +بسيط، بمعنى القاعدة العامة قالوا: لا يجوز الابتداء + +246 +00:22:59,170 --> 00:23:02,610 +بالنكرة، لكن بعدين قالوا إيه؟ إلا إذا أفادت، + +247 +00:23:02,610 --> 00:23:05,710 +وراحوا طلعوا ثلاثين حالة فيها إفادة، أو أكثر من + +248 +00:23:05,710 --> 00:23:10,110 +ثلاثين حالة، فيها إفادة، بمعنى إنهم أغلقوا الباب + +249 +00:23:10,110 --> 00:23:13,810 +في الغرفة، وفتحوا ثلاثين أو أكثر من ثلاثين شباك، + +250 +00:23:13,810 --> 00:23:20,010 +وقال لك: أنت من أي شباك تريد أن تدخل؟ مطلقًا ما هو + +251 +00:23:20,010 --> 00:23:22,810 +أنا بقول: لا يجوز الابتداء بالنكرة، نعم قلت لك إنها + +252 +00:23:22,810 --> 00:23:29,030 +حالة عامة، لكن يجوز الابتداء بالنكرة إذا أفادت، كما + +253 +00:23:29,030 --> 00:23:33,210 +قلت، اللي عايز يستزيد من هذا الموضوع، ليعود إلى أي + +254 +00:23:33,210 --> 00:23:38,830 +كتاب في النحو، وخاصة شرح ابن عقيل مثلًا، هتجد أكثر من + +255 +00:23:38,830 --> 00:23:43,770 +ثلاثين مسوّغًا للابتداء بالنكرة، هي طبعًا الرئيسية + +256 +00:23:43,770 --> 00:23:50,580 +فيها ستة، ويعني بنيت عليها الأخريات، أول حالة كما قلت + +257 +00:23:50,580 --> 00:23:57,140 +إذا كان الخبر شبه جملة مقدم وجوبًا على المبتدأ، إذا + +258 +00:23:57,140 --> 00:24:02,980 +كان الخبر شبه جملة، في البيت، عند زيد النمرة، في + +259 +00:24:02,980 --> 00:24:09,980 +البيت رجل، جار ومجرور، إذا كان الخبر شبه جملة، والشرط + +260 +00:24:09,980 --> 00:24:13,380 +أن ي .. وطبعًا إحنا بنتكلم عن مبتدأ نكرة، مقدم على + +261 +00:24:13,380 --> 00:24:17,600 +المبتدأ إيه؟ متقدم وجوبًا، بمعنى إنه لا يجب، كما + +262 +00:24:17,600 --> 00:24:21,960 +قلت، أنا أقول رجل في البيت، ولا نمرة عند زيد، الحالة + +263 +00:24:21,960 --> 00:24:26,540 +الثانية: أن يسبق، أن تسبق النكرة باستثناء، يعني في + +264 +00:24:26,540 --> 00:24:29,920 +المثال اللي فيه رجل في بيتي، كيف بتخليه يصير جائز + +265 +00:24:29,920 --> 00:24:33,980 +أ رجل في بيتي؟ يعني واحد .. أنت بتصحح .. لحظة، + +266 +00:24:33,980 --> 00:24:36,920 +واحد جاي على بيت وطرق .. وبعدين ضرب الباب أو + +267 +00:24:36,920 --> 00:24:39,260 +استأذن، فطلع له والد صغير، جاله .. آه، رجل في + +268 +00:24:39,260 --> 00:24:42,440 +بيتي؟ ما هو حالة من اثنين، هأقول له نعم؟ هأقول له + +269 +00:24:42,440 --> 00:24:46,180 +طب هات لي عشان أعرفه؟ أو لا؟ في الحالتين، الحالة + +270 +00:24:46,180 --> 00:24:48,480 +الأولى بيميل إلى التخصيص، والحالة الثانية ميل إلى + +271 +00:24:48,480 --> 00:24:51,920 +التعميم، وفي الحالتين يجوز الابتداء بالناكرة، إذا + +272 +00:24:51,920 --> 00:24:56,880 +الاستفهام أحد مسوّغات الابتداء بالناكرة، ابن مالك + +273 +00:24:56,880 --> 00:25:01,520 +بالتحديد قال: هل فتن في كومو؟ هل فتن في كومو، مدام + +274 +00:25:01,520 --> 00:25:04,840 +سبقت باستفهام النكرة، إذا، انجازة اللي ابتدأوا بها + +275 +00:25:04,840 --> 00:25:10,820 +حالة ثالثة، أن تسبق بنفي، أن تسبق النكرة إيه؟ ما + +276 +00:25:10,820 --> 00:25:16,640 +رجل في البيت، خلاص، عامة، صارت فيها عمو؟ بيقول لي + +277 +00:25:16,640 --> 00:25:19,040 +ما فيش ولا رجل في البيت، بسأله: من الرجل اللي في + +278 +00:25:19,040 --> 00:25:25,450 +البيت؟ ما فيش، بيقول لي: ما فيش، ما خلى لنا يعني ما فيش + +279 +00:25:25,450 --> 00:25:30,070 +لنا صديق، عامة أصبحت .. أصبحت النكرة تميل إلى إيه؟ + +280 +00:25:30,070 --> 00:25:34,610 +إلى العموم فأفادت، فجاز اللي ابتدأوا بها، حالة أخرى + +281 +00:25:34,610 --> 00:25:37,630 +إذا .. إذا النكرة وصفت يعني إذا أنا وصفت النكرة + +282 +00:25:37,630 --> 00:25:41,590 +يعني رجل في البيت .. أقول رجل ذكي في البيت ولا + +283 +00:25:41,590 --> 00:25:46,530 +رجل شجاع في البيت أي صفة مدام أنا وصفت النكرة إذا + +284 +00:25:46,530 --> 00:25:51,970 +أنا أيش سويت فيها؟ خصصتها و مدام خصصت إذا أفادت + +285 +00:25:51,970 --> 00:25:56,070 +الإنجازة التي ابتدأوا بها حالة أخرى إذا أضيفت + +286 +00:25:56,070 --> 00:26:02,010 +النكرة إذا أضيفت كلمة باب كلمة باب نكرة لكن باب + +287 +00:26:02,010 --> 00:26:07,720 +القاعة صارت معرفة لأن أنا خصصت أيضًا بالإضافة أنا + +288 +00:26:07,720 --> 00:26:11,400 +خصصتها .. رجل .. رجل العام .. بلاش رجل .. أنت + +289 +00:26:11,400 --> 00:26:14,480 +قلتِ رجل إيه؟ الشرطة .. ماشي .. خلّينا من الشرطة + +290 +00:26:14,480 --> 00:26:17,380 +بقى .. رجل العام .. رجل السنة .. رجل المواقف + +291 +00:26:17,380 --> 00:26:21,280 +الصعبة .. صارت كل هذه إيه؟ إضافة .. الرسول صلى + +292 +00:26:21,280 --> 00:26:25,740 +الله عليه وسلم يقول إيه؟ خمس صلوات كتبهن الله في + +293 +00:26:25,740 --> 00:26:29,520 +اليوم والليلة .. طب ما كلمة خمس لوحدها نكرة .. و + +294 +00:26:29,520 --> 00:26:33,700 +كلمة صلوات لوحدها نكرة .. لكن لما أضيفتها أصبحت + +295 +00:26:33,700 --> 00:26:33,980 +معرفة + +296 +00:26:36,780 --> 00:26:41,380 +إذا هذه الأشياء الرئيسية في مسوغات الابتداء + +297 +00:26:41,380 --> 00:26:45,820 +بالنكرة سواء كانت النكرة .. يعني إذا كان الخبر شبه + +298 +00:26:45,820 --> 00:26:48,920 +جملة مقدّم على النكرة وجوبًا أو إذا سبقت النكرة + +299 +00:26:48,920 --> 00:26:53,480 +باستفهام أو سبقت بنفي أو صفة أو أضيفت هذه كلها + +300 +00:26:53,480 --> 00:26:58,240 +مسوغات للابتداء بالنكرة كما قلت النكرة تصبح مفيدة + +301 +00:26:58,240 --> 00:27:02,900 +إذا مالت إلى الخصوص أو مالت إلى العموم طبعًا حتى في + +302 +00:27:02,900 --> 00:27:09,540 +مثلًا في مسوغ بيقول إذا كانت النكرة عامة أحد + +303 +00:27:09,540 --> 00:27:14,020 +المسوغات وبيأت بمثال على ذلك قول الله عز وجل كل + +304 +00:27:14,020 --> 00:27:19,580 +يموت يقول المثال قول الله عز وجل إيه كل نكرة ولا + +305 +00:27:19,580 --> 00:27:26,760 +معرفة كلمة كل نكرة ولا معرفة نكرة لكن لأنها عامة + +306 +00:27:26,760 --> 00:27:30,860 +في كل مخلوقات الله فقد أصبحت .. أصبحت معرفة، مش + +307 +00:27:30,860 --> 00:27:35,160 +معرفة طبعًا، يعني مالت إلى العموم، وكأن الله عز وجل + +308 +00:27:35,160 --> 00:27:39,500 +يقول لنا كل مخلوق يموت، يعني تشمل كل مخلوقات الله + +309 +00:27:39,500 --> 00:27:44,450 +عز وجل، يعني كل مخلوقات الله عز وجل هيموت واف .. + +310 +00:27:44,450 --> 00:27:47,630 +فهذه أحد أيضًا المسوغات الرئيسية في الابتداء + +311 +00:27:47,630 --> 00:27:54,070 +بالنكرة أن تكون النكرة عامة و كما قلت يمثلون عليها + +312 +00:27:54,070 --> 00:27:59,190 +بقول الله عز وجل كل يموت يعني كل حي يموت أو كل + +313 +00:27:59,190 --> 00:28:06,110 +مخلوق يموت أو كل إنسان يموت الكلام الذي أنا حكيته + +314 +00:28:06,110 --> 00:28:11,140 +الكثير واضح في أي سؤال عليه يا بنيات أنا أقول مرة + +315 +00:28:11,140 --> 00:28:14,180 +ثانية الابتداء بالنكرة من أهم الموضوعات في المبتدأ + +316 +00:28:14,180 --> 00:28:19,920 +والخبر وسنجد أثر لذلك أيضًا في النواسق يعني سنتطرق + +317 +00:28:19,920 --> 00:28:23,020 +إن والله هذا هذا لا يجوز أن يكون اسم إن هنا + +318 +00:28:23,020 --> 00:28:27,620 +ما بينفعش لأنه نكرة إنه ما ينطبق على المبتدأ في + +319 +00:28:27,620 --> 00:28:31,480 +النكرة والمعرفة ينطبق أيضًا على اسم كان واسم إن و + +320 +00:28:31,480 --> 00:28:36,870 +هكذا والباقي فمن المهم أنه نحن أن نعرف موضوع + +321 +00:28:36,870 --> 00:28:43,350 +الابتداء بالنكرة الموضوع الأخير موضوع ترتيب الجملة + +322 +00:28:43,350 --> 00:28:51,690 +الاسمية بعبارة أخرى ما يسمى بالتقديم والتأخير بين + +323 +00:28:51,690 --> 00:28:56,370 +المبتدأ والخبر نحن نعرف أن هناك شيء أصل .. أصل + +324 +00:28:56,370 --> 00:29:02,870 +للأمور و ثم هناك فروع على الأصل ونحن مولعون + +325 +00:29:02,870 --> 00:29:07,560 +بالأصل والفرع وأعتقد هذا يعني في أصل مخلوقات الله + +326 +00:29:07,560 --> 00:29:11,060 +عز وجل بيكون في حاجة أصل وفي فرع حتى في الميراث + +327 +00:29:11,060 --> 00:29:13,900 +بتلاقوا معي إذا بتدرسوا المواريث بتلاقوا في + +328 +00:29:13,900 --> 00:29:19,600 +أصول وفروع ففي أصل وفي فرع الأصل في ترتيب الجملة + +329 +00:29:19,600 --> 00:29:24,300 +الاسمية أن يتقدم المبتدأ على الخبر هذا الأصل شوفوا + +330 +00:29:24,300 --> 00:29:28,440 +لاحظوا معي أنا ما أتحدث هنا عن وجوب أو عن جواز + +331 +00:29:28,440 --> 00:29:33,100 +أنا أتحدث عن أصل أقول الأصل أن يتقدم المبتدأ على + +332 +00:29:33,100 --> 00:29:37,420 +الخبر لو وضحت هذه المسألة بصورة أقرب إلى الذهن في + +333 +00:29:37,420 --> 00:29:42,200 +الجملة الفعلية الأصل فيها أن يتقدم الفعل على + +334 +00:29:42,200 --> 00:29:46,140 +الفاعل على المفعول به يعني الترتيب هكذا فعل ثم + +335 +00:29:46,140 --> 00:29:52,660 +فاعل ثم مفعول هذا الأصل أكل زيد التفاحة فأكل فعل و + +336 +00:29:52,660 --> 00:29:56,600 +زيد فاعل لكن ليس دائمًا بنقول مثال على هذا النمط + +337 +00:29:56,600 --> 00:30:02,180 +ممكن نقول أكل التفاحة زيد أو التفاحة أكل زيد طبعًا + +338 +00:30:02,180 --> 00:30:08,920 +هذا تقديم هنا تقديم جائز تقديم جائز يتبع شيء يعني + +339 +00:30:08,920 --> 00:30:13,860 +يتبع حكمة بلاغية يريدها المتكلم لأن المتكلم لو قال + +340 +00:30:13,860 --> 00:30:17,960 +أكل زيد التفاحة يعني الأمر عادي والأمر طبيعي جدًا + +341 +00:30:17,960 --> 00:30:22,180 +أن زيد يأكل تفاحة أمر طبيعي لكن لو قال أكل + +342 +00:30:22,180 --> 00:30:27,590 +التفاحة زيد يبدأ يقول لنا أنه في تفاحة وفي أكثر من + +343 +00:30:27,590 --> 00:30:32,190 +آكل في زيد وفي عمر وفي محمد وفي فاطمة وفي إلى غير + +344 +00:30:32,190 --> 00:30:37,210 +الذي أكلها من إذا هو اهتم بالتفاحة ما اهتم بالآكل + +345 +00:30:37,210 --> 00:30:43,470 +لو قال التفاحة أكل زيد هو هنا في إهانة للجثة لأنه + +346 +00:30:43,470 --> 00:30:46,770 +كأنه تركت التفاحة مثلًا أمانة وراح زيد إيه يسوي + +347 +00:30:46,770 --> 00:30:53,740 +فيها فجاءت التفاحة أكل زيد فلاحظوا معي نحن لو + +348 +00:30:53,740 --> 00:30:57,100 +رجعنا إلى القرآن الكريم سنجد أن موضوع التقديم + +349 +00:30:57,100 --> 00:31:01,280 +والتأخير موضوع رائع من المواضيع البلاغية عشان أحكي + +350 +00:31:01,280 --> 00:31:05,960 +ابن عبد القاهر الجرجاني قال لطيف المأخور عن التقديم + +351 +00:31:05,960 --> 00:31:11,230 +والتأخير قال باب إيه لطيف المأخور لأن العرب كما قال + +352 +00:31:11,230 --> 00:31:19,690 +سيبويه لا يقدمون إلا ما هم به أعني العرب يقدمون + +353 +00:31:19,690 --> 00:31:27,390 +ما هم به أعني وهو لعنايتهم أهم العرب الحقيقي إذا + +354 +00:31:27,390 --> 00:31:32,650 +تكلم يقدم المهم عنده ويؤخر غير المهم وهذا موجود في + +355 +00:31:32,650 --> 00:31:39,570 +القرآن الكريم إياك نعبد وإياك نستعين هذه آية واضحة + +356 +00:31:39,570 --> 00:31:46,870 +في أهمية المقدم لأن ربنا قادر يقول نعبدك ونستعينك + +357 +00:31:46,870 --> 00:31:52,410 +نستعينك ونعبدك لأن حتى في تقديم العبادة على + +358 +00:31:52,410 --> 00:31:58,870 +الاستعانة أيضًا شيء مهم هو قال إياك إذا بيهتم بمين؟ + +359 +00:31:58,870 --> 00:32:04,530 +بالمعبود قبل العبادة لأنه ليس معقول واحد يؤمن بالله + +360 +00:32:04,530 --> 00:32:11,130 +يعبده يعني معبود إيمان عبادة ثم استعانة لأنه أيضًا + +361 +00:32:11,130 --> 00:32:16,650 +ليس من المعقول أن يستعين بمن لا يؤمن ولا يعبد هذا + +362 +00:32:16,650 --> 00:32:20,810 +أمر .. شوف الترتيب المنطقي إيمان بالله ثم عبادة ثم + +363 +00:32:20,810 --> 00:32:25,750 +استعانة وعشان قال إياك نعبد وإياك نستعين ما جاءش + +364 +00:32:25,750 --> 00:32:30,090 +إياك نستعين وإياك نعبد هذا الله عز وجل يعني يعرف + +365 +00:32:30,090 --> 00:32:34,630 +كل كلمة كل حرف القرآن الكريم في موضعه شوف فائدة + +366 +00:32:34,630 --> 00:32:40,470 +التقديم اهتمام عناية تخصيص مراعاة رؤوس الآيات وحتى + +367 +00:32:40,470 --> 00:32:43,710 +لو جاء نعبد كما هو مشروع العظم أعني الحمد لله رب + +368 +00:32:43,710 --> 00:32:50,370 +العالمين الرحمن الرحيم مالك يوم الدين إياك نعبد + +369 +00:32:50,370 --> 00:32:56,350 +وإياك نستعين العظم أعني طبعًا هو في غير القرآن + +370 +00:32:56,350 --> 00:33:00,890 +يسمونه سجن في القرآن يسموه مراعاة رؤوس الآيات لأن + +371 +00:33:00,890 --> 00:33:06,420 +نحن نحاول دائمًا أن يكون القرآن الكريم متميزًا عن + +372 +00:33:06,420 --> 00:33:11,420 +كلامنا، حتى لو قلنا فيه وزن وقلنا فيه سجع في الشعر + +373 +00:33:11,420 --> 00:33:13,960 +أو في النثر، ما نقولش في القرآن الكريم كذلك، نقول + +374 +00:33:13,960 --> 00:33:17,380 +هذا مراعاة رؤوس الآية، شوف لحظة معي إيه التقديم، + +375 +00:33:17,380 --> 00:33:24,300 +تقديم واحد له عدة له عدة فوائد ولذلك النحاة كانوا + +376 +00:33:24,300 --> 00:33:27,780 +يهتمون بالتقديم والتأخير نعود إلى المبتدأ والخبر + +377 +00:33:27,780 --> 00:33:32,180 +الأصل في المبتدأ والخبر أن يتقدم المبتدأ والخبر + +378 +00:33:32,180 --> 00:33:37,120 +فالله ربنا ومحمد نبينا والإسلام ديننا والسماء + +379 +00:33:37,120 --> 00:33:44,380 +صافية والجو جميل وهكذا لكن يمكن + +380 +00:33:45,690 --> 00:33:50,850 +أن يتقدم المبتدأ على الخبر وجوبًا لحظة معي كنت في + +381 +00:33:50,850 --> 00:33:55,570 +الأول وقلت لكم في الأصل الأصل أن يكون مبتدأ ثم + +382 +00:33:55,570 --> 00:34:03,130 +يليه خبر هذا أصل لكن يمكن أن يتقدم المبتدأ على + +383 +00:34:03,130 --> 00:34:11,390 +الخبر وجوبًا هذا حكم هذا ليس أصل هذا حكم ويمكن أن + +384 +00:34:11,390 --> 00:34:14,350 +يتقدم الخبر على المبتدأ + +385 +00:34:16,650 --> 00:34:23,770 +وجوبًا وجوازًا. إذا كم حالة تحت الأصل؟ ثلاث. الأصل + +386 +00:34:23,770 --> 00:34:30,550 +المبتدأ يليه خبر قد يتقدم المبتدأ على الخبر وجوبًا + +387 +00:34:30,550 --> 00:34:34,510 +وفي هذه الحالة ما لناش أي دخل إحنا، المتكلم ليس له + +388 +00:34:34,510 --> 00:34:38,730 +دخل في هذه المثلة، رغم عنه سيقدم المبتدأ على الخبر + +389 +00:34:39,570 --> 00:34:43,950 +أو يتقدم الخبر على المبتدأ وجوبًا وأيضًا ليس للمتكلم + +390 +00:34:43,950 --> 00:34:48,370 +دخل أو جوازًا وفي هذه الحالة تكون لمسائل بلاغية + +391 +00:34:48,370 --> 00:34:54,110 +لو جئنا للحالة الأولى وهي تقديم المبتدأ على الخبر + +392 +00:34:54,110 --> 00:34:59,610 +وجوبًا تقديم من على من المبتدأ مش الخبر أنا بدي + +393 +00:34:59,610 --> 00:35:03,790 +أقتنص له هذا المثال أن يكون المتقدم من ومن المؤخر + +394 +00:35:03,790 --> 00:35:13,170 +لكن وجوبًا إذا تساوى في رتبة التعريف أو التنكير، من + +395 +00:35:13,170 --> 00:35:17,770 +الذي تساوى؟ إذا تساوى المبتدأ والخبر في رتبة + +396 +00:35:17,770 --> 00:35:22,350 +التعريف أو التنكير، فالأول منهما هو المبتدأ، + +397 +00:35:22,350 --> 00:35:27,090 +والثاني هو إيه؟ مثال على ذلك، لو قلت أنا مثلًا زيد + +398 +00:35:27,090 --> 00:35:30,530 +أخوك، + +399 +00:35:30,530 --> 00:35:39,440 +زيد إيه؟ ما يا رب زيد؟ وأخوك؟ ما نوع زيد من + +400 +00:35:39,440 --> 00:35:45,460 +المعارف؟ علم وما + +401 +00:35:45,460 --> 00:35:49,680 +نوع أخوك من المعارف؟ مضاف إلى ضمير وهما في رتبة + +402 +00:35:49,680 --> 00:35:54,500 +واحدة أنت لما درست الـ .. الضمير في المعارف عرفت أن + +403 +00:35:54,500 --> 00:36:00,960 +.. كم رتبة للضمير؟ خمسة التي هي الضمير ثم العلم ثم + +404 +00:36:00,960 --> 00:36:05,380 +اسم الموصول ثم اسم الإشارة ثم المحلّة بيظهر عند + +405 +00:36:05,380 --> 00:36:09,340 +المضاف إلى ضمير هو في رتبة المضاف إليه إلا المضاف + +406 +00:36:09,340 --> 00:36:12,480 +إلى ضمير فهو في رتبة العلم يعني في المرتبة الثانية + +407 +00:36:12,480 --> 00:36:17,760 +يعني كأن العلم والمضاف إلى ضمير في رتبة إيه؟ إذا + +408 +00:36:17,760 --> 00:36:24,320 +هما في رتبة واحدة في التعريف فزيد علم وأخوك مضاف + +409 +00:36:24,320 --> 00:36:29,240 +إلى ضمير هما في رتبة إيه؟ في التأريف فالمقدم منهما + +410 +00:36:29,240 --> 00:36:34,560 +يجب أن يكون المبتدأ عشان هيك أنا لو قلت أخوك زيد + +411 +00:36:34,560 --> 00:36:40,000 +مقرب أخوك أيضًا مبتدأ ولا يجب أن أقول خبر مقدم شوف + +412 +00:36:40,000 --> 00:36:45,820 +أنا لأ عندما أقول زيد أخوك زيد مبتدأ وأخوك خبر لو + +413 +00:36:45,820 --> 00:36:51,420 +قلت أخوك زيد هأقول أخوك مبتدأ وزيد خبر طب أجرب لكم + +414 +00:36:51,420 --> 00:36:56,560 +مثالًا لو قلت ضرب موسى عيسى أين الفاعل؟ طب لو قلت ضرب + +415 +00:36:56,560 --> 00:37:02,200 +عيسى موسى أين الفاعل؟ عيسى المقدم منه ليه؟ لأن كل + +416 +00:37:02,200 --> 00:37:06,820 +منهما اثنان موسى وعيسى يمكن أن يكون ضاربًا أو + +417 +00:37:06,820 --> 00:37:11,520 +مضروبًا يعني في المعنى مش قادر أفرق وأيضًا الحركات + +418 +00:37:11,520 --> 00:37:15,820 +الإعرابية غير ظاهرة فالمقدم منهما فاعل بخلاف لو + +419 +00:37:15,820 --> 00:37:21,310 +قلت أكل موسى الكمثرى لو قلت أكل الكمثرى موسى مش + +420 +00:37:21,310 --> 00:37:24,750 +معقول، هأقول الكمثرى هي الفاعل، لأن موسى هو الآكل، + +421 +00:37:24,750 --> 00:37:28,790 +وهي مأكولة، شوف لحظة معايا، هذه قراءة معنوية أو + +422 +00:37:28,790 --> 00:37:33,130 +لفظية، يعني في أكل موسى عيسى، القرينة المعنوية غير + +423 +00:37:33,130 --> 00:37:35,650 +ظاهرة، والقرينة اللفظية غير ظاهرة، عشان يقال + +424 +00:37:35,650 --> 00:37:40,570 +المقدم منهم هو الفاعل، لكن في أكل موسى الكمّثرة، + +425 +00:37:40,570 --> 00:37:44,830 +القرينة اللفظية مش ظاهرة، لكن المعنوية ظاهرة، لأن + +426 +00:37:44,830 --> 00:37:48,670 +الكمّثرة مش معقول هتاكل موسى إلا يعني كان الأمور + +427 +00:37:48,670 --> 00:37:54,770 +تغيرت و .. الآن في هذا .. في هذا المثال كما قلت + +428 +00:37:54,770 --> 00:38:00,130 +زيدون أخوك تساوى المبتدأ و الخبر في رتبة التعريف + +429 +00:38:00,130 --> 00:38:04,330 +فالواجب أن يكون المقدم منهما هو المبتدأ و المؤخر + +430 +00:38:04,330 --> 00:38:10,470 +الخبر، وحتى إذا تساوى في رتبة التنكير فمثلا لو أقول + +431 +00:38:10,470 --> 00:38:19,410 +أكبر منك سناً أكثر منك معرفة أكبر منك سناً أكثر منك + +432 +00:38:19,410 --> 00:38:22,350 +معرفة، المبتدأ + +433 +00:38:23,420 --> 00:38:29,400 +نقرة والخبر نقرة، فلو قلت أنا أكثر منك معرفة أكبر + +434 +00:38:29,400 --> 00:38:33,260 +منك سنة نفس الكلام هيكون مبتدأ وخبر مش ممكن يكون + +435 +00:38:33,260 --> 00:38:38,110 +خبر مقدم ومبتدأ مؤخر، الكلام اللي أنا حكيته واضح + +436 +00:38:38,110 --> 00:38:41,910 +طبعاً أنا سأذكر لكم يعني بعض الحالات، لكن كما قلت + +437 +00:38:41,910 --> 00:38:45,230 +التي تريد أن تستزيد لأن هذا الموضوع مش موضوع يعني + +438 +00:38:45,230 --> 00:38:50,330 +أصلي معنى، لكن من أرادت أن تستزيد والله المكتب + +439 +00:38:50,330 --> 00:38:53,570 +موجود و تعود لتعود إلى كتب النحو خاصة كما قلت شارح + +440 +00:38:53,570 --> 00:38:56,270 +ابن عقيل، قولي يا بنتي + +441 +00:38:59,480 --> 00:39:04,060 +الحمد لله يعني هذا مما يعني يسعدني، لكن أيضاً + +442 +00:39:04,060 --> 00:39:08,140 +الطالبة في الجامعة المفترض أن تستزيد من العلم، لا + +443 +00:39:08,140 --> 00:39:11,920 +تقف عند شرح المدرسة ولا تقف عند الكتاب المقرر + +444 +00:39:11,920 --> 00:39:16,740 +القسم الثاني من التقديم والتأخير هو تقديم الخبر + +445 +00:39:16,740 --> 00:39:19,720 +على المبتدأ وجوباً، احنا قلنا القسم الأول تقديم مين + +446 +00:39:19,720 --> 00:39:22,680 +على مين؟ المبتدأ الخبر وجوباً، التاني تقديم مين؟ + +447 +00:39:22,680 --> 00:39:28,290 +على المبتدأ وجوباً، واحنا ذكرنا حالة ذكرنا حالة في + +448 +00:39:28,290 --> 00:39:33,430 +السابق، إذا كان الخبر شبه جملة والمبتدأ نكرة، + +449 +00:39:33,430 --> 00:39:37,550 +المثال الموجود أمامكم، في البيت رجل، طَب أنا لو قلت + +450 +00:39:37,550 --> 00:39:42,110 +هذا التقديم واجب ولا جائز؟ ليه؟ لأن الخبر شبه جملة + +451 +00:39:42,110 --> 00:39:46,290 +والمبتدأ نكرة، يجب أن يتقدم الخبر على المبتدأ، هذا + +452 +00:39:46,290 --> 00:39:49,970 +ما فيه فصال، عشان هيك احنا لما قلنا رجل في البيت + +453 +00:39:49,970 --> 00:39:54,830 +قلنا هذا تعبير إيه؟ خاطر، لكن في البيت رجل صحيح، + +454 +00:39:54,830 --> 00:40:01,290 +لأن التقديم كان تقديماً واجباً، إذا الحالة الأولى من + +455 +00:40:01,290 --> 00:40:06,430 +حالات تقديم الخبر على المبتدأ وجوباً أن يكون + +456 +00:40:06,430 --> 00:40:13,390 +المبتدأ نكرة وخبره شبه جملة، حالة ثانية أن يكون + +457 +00:40:13,390 --> 00:40:18,390 +الخبر من + +458 +00:40:18,390 --> 00:40:23,190 +الأسماء التي لها حق الصدارة، كأن يكون اسم استفهام، + +459 +00:40:23,190 --> 00:40:28,880 +مثال، لأن أسماء الاستفهام هي أسماء لا حق .. إيه؟ + +460 +00:40:28,880 --> 00:40:32,180 +يعني صدارة معناها تأتي في أول الجملة لو قلت أنا + +461 +00:40:32,180 --> 00:40:36,240 +مثلاً وأنا كيف حاله كنا، وأنا مش بسألكوا وبقولوا + +462 +00:40:36,240 --> 00:40:41,000 +كيف حاله كنا مايعرف كيف اسم استفهام مبني على الفتح + +463 +00:40:41,000 --> 00:40:45,200 +في محل رفع خبر مقدم، التقديم هنا تقديم واجب ولا + +464 +00:40:45,200 --> 00:40:53,140 +جائز؟ لماذا؟ لأنه اسم استفهام له حق الصدارة، نفي؟ + +465 +00:40:54,960 --> 00:40:58,540 +النفي برضه لها حق الصدارة، النافي لأ لأ احنا بنتكلم + +466 +00:40:58,540 --> 00:41:01,560 +عن أسماء الاستفهام أو أسماء الشرط أو .. هذه يعني + +467 +00:41:01,560 --> 00:41:07,060 +الأسماء التي لها حق الصدارة، القسم الثالث هو تقديم + +468 +00:41:07,060 --> 00:41:12,620 +الخبر على المبتدأ جوازاً، طبعاً في القسمين الأولين + +469 +00:41:12,620 --> 00:41:17,380 +تقديم المبتدأ على الخبر وجوباً أو تقديم الخبر على + +470 +00:41:17,380 --> 00:41:22,700 +المبتدأ وجوباً ليس للمتكلم دخل في ذلك يعني المتكلم + +471 +00:41:22,700 --> 00:41:26,920 +مش على كيفيقدم ويأخر، لأ هذا واجب، لكن في القسم + +472 +00:41:26,920 --> 00:41:31,180 +الثالث، اه والله المتكلم هو الذي يقدم ويؤخر على + +473 +00:41:31,180 --> 00:41:37,710 +حسب ما يريد لغرض بلاغي، لأنه دائماً التقديم الجائز + +474 +00:41:37,710 --> 00:41:41,030 +يكون لغرض بلاغي، عشان هيك أنا قلتلكوا لو قلنا أكل + +475 +00:41:41,030 --> 00:41:47,430 +زيد طفاحة يمكن أن أنا أقول أكل الطفاحة زيد أو + +476 +00:41:47,430 --> 00:41:53,270 +الطفاحة أكل زيد، لأنه أنا هذا مادام جائز يصبح + +477 +00:41:53,270 --> 00:41:58,970 +المتحكم في التقديم والتأخير هو المتكلم، والتحكم في + +478 +00:41:58,970 --> 00:42:04,180 +التقديم والتأخير يكون لغرض بلاغي وليس اعتباطاً أيضاً، + +479 +00:42:04,180 --> 00:42:09,280 +لأنه كما قلت ليست جملة أكل زيد التفاحة مثل جملة + +480 +00:42:09,280 --> 00:42:13,680 +أكلت تفاحة زيد، فيه خلاف المعنى زي ما أنا بقول + +481 +00:42:13,680 --> 00:42:17,840 +مثلاً، جاء الطلاب إلى الجامعة، بيختلف عن قولي جاء + +482 +00:42:17,840 --> 00:42:21,640 +إلى الجامعة الطلاب، بيختلف، صحيح التركيب الكلمات + +483 +00:42:21,640 --> 00:42:26,440 +واحدة، في فعل جاء، وفي الفعل الطلاب، وفي جاره + +484 +00:42:26,440 --> 00:42:30,360 +مجرور إلى الجامعة، لكن الترتيب، الترتيب اختلف، لو + +485 +00:42:30,360 --> 00:42:34,100 +قلت جاء الطلاب إلى الجامعة، أمر طبيعي، أن الطلاب + +486 +00:42:34,100 --> 00:42:36,120 +يأتوا إلى الجامعة، هو يبدو روحه، يبدو روح الملعب + +487 +00:42:36,120 --> 00:42:40,850 +مثلاً يعني، لكن لو قلت جاء إلى الجامعة الطلاب لأنه + +488 +00:42:40,850 --> 00:42:43,330 +أنا كنت مفكر إنهم ممكن يروحوا على .. على السوق + +489 +00:42:43,330 --> 00:42:47,670 +مثلاً، والله على البحر، فأنا روحت خصصت .. خصصت إنه + +490 +00:42:47,670 --> 00:42:51,030 +.. إن مجيئهم كان فقط إلى وين .. جامعة .. شوف لحظة + +491 +00:42:51,030 --> 00:42:55,690 +معايا، المعنى اختلف في .. في .. بمجرد إن احنا قدمنا + +492 +00:42:55,690 --> 00:42:59,650 +الجارة المجرورة على الفاعل، ولذلك في التقديم الجائز + +493 +00:42:59,650 --> 00:43:04,970 +يكون للمتكلم دخل كبير بمعنى الغرض البلاغي، طبعاً احنا + +494 +00:43:04,970 --> 00:43:08,750 +ما تكلمناش عن حالنا اليوم لأن حالنا اليوم الأمر سيان + +495 +00:43:08,750 --> 00:43:12,490 +نقدم ونؤخر زي ما بدنا مافيش عندنا حد يحسبنا، لكن + +496 +00:43:12,490 --> 00:43:17,010 +العربي القديم كان إذا أخر أو قدم يكون لغرض بلاغي + +497 +00:43:17,010 --> 00:43:19,430 +طبعاً بعض النحاة .. هقول معلومة أخيرة، بعض النحاة + +498 +00:43:19,430 --> 00:43:23,370 +منعوا تقديم الخبر على المبتدأ وخاصة أهل الكوفة + +499 +00:43:23,370 --> 00:43:26,930 +يعني لو قلت زيد قائم، جاله لا يجب أن أقول قائم زيد + +500 +00:43:26,930 --> 00:43:32,500 +لكن جمهور النحاة أجازوا إذا أمنّا اللبس، إذا أمنّا + +501 +00:43:32,500 --> 00:43:36,980 +اللبس أن يتقدم الخبر على المبتدأ، جائز أن أقول أصل + +502 +00:43:36,980 --> 00:43:41,180 +الجو صحو أو أقول صحو الجو، جائز، هذا عن جمهور إنه + +503 +00:43:41,180 --> 00:43:44,660 +هلكوا كما قلت بعض إنه حكوا غير جائز، هذه بعض + +504 +00:43:44,660 --> 00:43:49,780 +الأمور التي كنت أحب أن تعرفوها قبل البدء في الحديث + +505 +00:43:49,780 --> 00:43:53,120 +عن النواسخ، طبعاً واضح أنه في المحاضرة القادمة إن + +506 +00:43:53,120 --> 00:43:56,400 +شاء الله سنبدأ في الحديث من هذا الكتاب، خليكي معاه + +507 +00:43:56,400 --> 00:43:59,270 +اللي بتحكي مع بعض، خليكي معاه اللي لسه ما طلعتش، طبعاً + +508 +00:43:59,270 --> 00:44:02,470 +احنا أول ما سنبدأ إن شاء الله سنبدأ في التمهيد + +509 +00:44:02,470 --> 00:44:07,290 +اللي هو تعريف الناس لغة واصطلاحاً، ثم سنبدأ مباشرة + +510 +00:44:07,290 --> 00:44:13,330 +في الحديث عن أول النواسخ، بل أم النواسخ، بل أكثرها + +511 +00:44:13,330 --> 00:44:17,470 +شهرة وهي كان وأخواتها، في أي سؤال جاب الممشي؟ هل من + +512 +00:44:17,470 --> 00:44:18,770 +سؤال؟ إلى اللقاء؟ diff --git a/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/F0iT_RqfA5k_postprocess.srt b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/F0iT_RqfA5k_postprocess.srt new file mode 100644 index 0000000000000000000000000000000000000000..f539e1db9f876ee2d98f1ba272cde8febb1c5cf8 --- /dev/null +++ b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/F0iT_RqfA5k_postprocess.srt @@ -0,0 +1,1716 @@ +1 +00:00:21,280 --> 00:00:25,220 +طيب أعوذ بالله من الشطراجين بسم الله الرحمن الرحيم + +2 +00:00:25,220 --> 00:00:28,480 +في المحاضرة الماضي بدأنا في الحديث عن لا نافية + +3 +00:00:28,480 --> 00:00:34,200 +للجنس تحدثنا في شروط عملها وقلنا هناك أربعة شروط + +4 +00:00:34,200 --> 00:00:39,520 +لابد أن تتوفر فيه لا لكي تعمل عمل إنا الشرط الأول + +5 +00:00:39,520 --> 00:00:44,380 +أن يكون اسمها وخبرها نكرتين فإذا جاء أحدهم أو + +6 +00:00:44,380 --> 00:00:51,050 +كلاهما معرفة فإنها تهمل والشرط الثانيأن لا يدخل + +7 +00:00:51,050 --> 00:00:55,610 +ألا يفصل بينها وبين .. وبين اسمها أي فاصل فإذا .. + +8 +00:00:55,610 --> 00:01:00,210 +حتى لو كان الخبر إذا فصل بينها وبين اسمها بأي فاصل + +9 +00:01:00,210 --> 00:01:04,270 +أه فإنها تهمل الشرط الثالث أن لا يدخل عليها حرف + +10 +00:01:04,270 --> 00:01:08,850 +الجار فإذا دخل عليها الجار فإنها تهمل أيضا الشرط + +11 +00:01:08,850 --> 00:01:13,150 +الرابع أن تكون لنفي الجنس استغراقا وتخصيصا وليس + +12 +00:01:13,150 --> 00:01:17,470 +لنفي الوحدة لأنها لو كانت لنفي الوحدة فإنها أيضا + +13 +00:01:17,470 --> 00:01:22,400 +تهملثم تحدثنا عن أحوال اسم لا نافي الجنس، قلنا + +14 +00:01:22,400 --> 00:01:27,720 +يأتي اسم لا نافي الجنس على ثلاثة أحوال، مضافا، لا + +15 +00:01:27,720 --> 00:01:33,420 +غلام، رجول، وشبيه بالمضاف، لا طالع، جبل، ومفرد، أي + +16 +00:01:33,420 --> 00:01:39,050 +ليس مضافا ولا شبيه بالمضاف، لا إنسان مخلدأما إعراب + +17 +00:01:39,050 --> 00:01:43,230 +اسم لا نافي الجنس فقسمناه أيضًا إلى قسمين بناء + +18 +00:01:43,230 --> 00:01:47,550 +وإعراب البناء إذا كان مفردا أي ليس مضافا ولا شبيه + +19 +00:01:47,550 --> 00:01:52,710 +بالمضاف فإنه يكون مبنيا وهو يبنى على ما ينصب به + +20 +00:01:52,710 --> 00:01:57,090 +فهو يبنى على الفتح إذا كان مفردا يعني ليس مثنى ولا + +21 +00:01:57,090 --> 00:02:01,390 +جمع مذكر سالم ويبنى أيضًا على الفتح إذا كان جمع + +22 +00:02:01,390 --> 00:02:06,310 +تكسير لا آباء ولا رجالةويبنى على الياء إذا كان + +23 +00:02:06,310 --> 00:02:12,270 +مثنى أو جمع مذكر سالم لا مسلمين ولا مسلمين ويبنى + +24 +00:02:12,270 --> 00:02:17,190 +على الكسر إذا كان جمع مؤنث سالم قلنا أيضا في جمع + +25 +00:02:17,190 --> 00:02:22,250 +المؤنث السالم يجوز بناءه على الفتح لأن أصل النصب + +26 +00:02:22,250 --> 00:02:27,710 +هو الفتح وليس الكسر أما الإعراب فهو يُعرَب أن يكون + +27 +00:02:27,710 --> 00:02:32,990 +منصوباإذا كان مضافًا أو شبيهًا بالمضاف، لا غلام + +28 +00:02:32,990 --> 00:02:39,290 +رجل ولا طالعًا جبلًا، فكلاهما اسم لا نافية للجنس + +29 +00:02:39,290 --> 00:02:44,030 +منصوب وعلامة نصبه الفتحة الظاهرة، الأول لأنه مضاف + +30 +00:02:44,030 --> 00:02:48,110 +والثاني لأنه شبيه بالمضاف إلى هنا قد وصلنا في + +31 +00:02:48,110 --> 00:02:51,250 +المحاضرة الماضية، اليوم إن شاء الله سنبدأ في + +32 +00:02:51,250 --> 00:02:56,130 +الحديث عن العطف على اسم لا نافية للجنسوالنحات + +33 +00:02:56,130 --> 00:03:01,710 +قسموا العطف على اسم لا أننافية للجنس إلى قسمين عطف + +34 +00:03:01,710 --> 00:03:07,810 +مع تكرار لا وعطف بدون تكرارها سنتحدث فقط في العطف + +35 +00:03:07,810 --> 00:03:13,270 +مع تكرار لا أننافية للجنس وهذا الحقيقة موجود بكثرة + +36 +00:03:13,270 --> 00:03:19,310 +في قول الله عز وجل لا حول ولا قوة إلا بالله + +37 +00:03:22,210 --> 00:03:26,590 +معنى العطف مع التكرار يعني أنا أعطف اسما على اسم + +38 +00:03:26,590 --> 00:03:32,150 +لا مع تكرار لا في هذه الحالة يكون عندنا تتكرر + +39 +00:03:32,150 --> 00:03:36,570 +عندنا لا يعني لا أولى ولا ثانية ويتكرر الإسم أيضا + +40 +00:03:36,570 --> 00:03:42,050 +هذا اسم أول وهذا اسم ثاني هذا يسميه النحا عطف مع + +41 +00:03:42,050 --> 00:03:47,580 +تكرار لا الآن النحا قالوا لنا إذا عطفت اسماعلى اسم + +42 +00:03:47,580 --> 00:03:51,840 +لا النافي للجنس، فإن الإسم المعطوف، اللي هو كلمة + +43 +00:03:51,840 --> 00:03:55,920 +قوة هنا في هذه الآية، لا أكثر من وجه إعرابي، يمكن + +44 +00:03:55,920 --> 00:04:00,960 +أن نقول لا حول ولا قوة، ولا حول ولا قوة، ولا حول + +45 +00:04:00,960 --> 00:04:06,620 +ولا قوة إلا باللهوكل حركة إعرابية لها توجيه إعرابي + +46 +00:04:06,620 --> 00:04:11,120 +سنتحدث عنه لاحقا و أيضا الاسم الأول و كلمة حول + +47 +00:04:11,120 --> 00:04:16,960 +أيضا لها توجيهان أو لها إعرابان حول و أيضا حول + +48 +00:04:16,960 --> 00:04:22,340 +يجوز أن أقول لها حول و يجوز أن أقول لها حول و في + +49 +00:04:22,340 --> 00:04:26,050 +هذه الحالة طبعا إذا قلت لها حوليجوز أنا أقول لا + +50 +00:04:26,050 --> 00:04:31,530 +حول ولا قوة لا حول ولا قوة لا حول ولا قوة فإذا + +51 +00:04:31,530 --> 00:04:36,430 +غيرت من البناء على الفتح إلى الرفع لا يجوز النصب + +52 +00:04:36,430 --> 00:04:41,610 +هنا أقول لا حول ولا قوة ولا حول ولا قوة ولا يجوز + +53 +00:04:41,610 --> 00:04:45,250 +النصب وهذه الحقيقة الوجوه الإعرابية المختلفة + +54 +00:04:45,250 --> 00:04:49,930 +سنتحدث عنها بالتفصيل لكن احنا سنبدأ بها واحدا + +55 +00:04:49,930 --> 00:04:55,730 +واحدا لكي لا يلتبس الأمر عليناأحنا كما قلت عندنا + +56 +00:04:55,730 --> 00:05:00,370 +اسمان سنثبت الاسم الأول يعني حركة بناء الاسم الأول + +57 +00:05:00,370 --> 00:05:07,090 +هذا هو الاسم الأول عندنا + +58 +00:05:07,090 --> 00:05:14,070 +مبنيا البناء البناء على الفتح يعني لو كان الاسم + +59 +00:05:14,070 --> 00:05:19,710 +الأول مبنيا يجوز في الاسم طبعا المثال على ذلك لا + +60 +00:05:19,710 --> 00:05:25,400 +حولهلا حولها، بنعتبر أن لا الأولى نافية للجنس أو + +61 +00:05:25,400 --> 00:05:30,560 +هذه لا نافية للجنس وحول ما إعرابها اسمها، ليه + +62 +00:05:30,560 --> 00:05:34,180 +ماعطوف؟ مافيش فيها عطف أصلا، هذه لا حول .. حول + +63 +00:05:34,180 --> 00:05:39,220 +اسمها مبني على الفتح في محل نصب إذا .. إذا جاء + +64 +00:05:39,220 --> 00:05:46,200 +الإسم الأول مبنيا، يجوز في الإسم الثاني أولا + +65 +00:05:46,200 --> 00:05:58,450 +البناء، ثانيا النصبثالثًا الرفع لو جينا للبناء + +66 +00:05:58,450 --> 00:06:08,510 +نقول لا حول ولا قوة إلا بالله احنا عربنا الاسم + +67 +00:06:08,510 --> 00:06:14,790 +الأول قولنا لا الأولى لا الأولى نافية للجنس وحول + +68 +00:06:14,790 --> 00:06:21,330 +اسمها مبني على الفتح في محل نصب والوه حرف عطفولا + +69 +00:06:21,330 --> 00:06:26,330 +ثاني أيضًا نافية للجنس، وقوة اسمها مبني على الفتح + +70 +00:06:26,330 --> 00:06:31,330 +في محل نصرأحنا يعني كثيرا ما نردد هذه الآية دون أن + +71 +00:06:31,330 --> 00:06:36,510 +نعرف لا حول ولا قوة إلا بالله لا حول ولا قوة الاسم + +72 +00:06:36,510 --> 00:06:39,530 +الأول مبني على الفتح والاسم الثاني جاء أيضا إيه + +73 +00:06:39,530 --> 00:06:43,390 +جاء مبنيا على الفتح لا الأولى نافي للجنس ولا + +74 +00:06:43,390 --> 00:06:48,510 +الثاني أيضا نافي للجنس وعلى هذا جاء الإسمان مبنيان + +75 +00:06:48,510 --> 00:06:52,710 +على الفتح حول وقوة هذا مبني على الفتح في محل نصب + +76 +00:06:52,710 --> 00:06:57,730 +وهذا أيضا مبني على الفتح في محل نصبهذا .. هذا ال + +77 +00:06:57,730 --> 00:07:01,690 +.. ال .. التخريج الأول أو الحالة الأولى للاسم + +78 +00:07:01,690 --> 00:07:06,190 +الثاني الحالة الثانية للاسم الثاني النصي يعني أقول + +79 +00:07:06,190 --> 00:07:15,010 +إيه؟ لا حول ولا قوة إلا بالله لا حول إيه؟ ولا قوة + +80 +00:07:16,390 --> 00:07:21,170 +الان كلمة حولها احنا اتفقنا على انها اسم لانفي + +81 +00:07:21,170 --> 00:07:25,810 +الجنس مبني على الفتح في محل نصبي طيب ما عرب النصبي + +82 +00:07:25,810 --> 00:07:30,050 +هنا او ما توجيه النصبي في كلمة قوة قال النحات + +83 +00:07:30,050 --> 00:07:36,750 +الواو حرف عطف ولا زائد لتأكيد النفي يعني حرف نفي + +84 +00:07:36,750 --> 00:07:43,010 +محمد لا عمل لها ما عرب قوة بالنصبي قالوا معطوفة + +85 +00:07:43,010 --> 00:07:50,150 +علىمحل اسم لا نافية للجنس احنا لما عربنا حوله، ايه + +86 +00:07:50,150 --> 00:07:55,530 +عربناها؟ قولنا اسم لا نافية اسمه مبني على الفتح في + +87 +00:07:55,530 --> 00:08:00,510 +محل نصب، اذا ما محله الإعرابي، اذا انا اعطف النصب + +88 +00:08:00,510 --> 00:08:07,530 +على المحل، فبقول قوة ما إعرابها معطوف على محل اسم + +89 +00:08:07,530 --> 00:08:15,440 +لا نافية للجنسوعلى ذلك جاء قول الشاعر لا نسب اليوم + +90 +00:08:15,440 --> 00:08:22,440 +ولا خلة اتسع الخرق على الراقعى، هذا هو البيت + +91 +00:08:22,440 --> 00:08:27,360 +الموجود على الصبورة أما ما كنا، لا نسب اليوم ولا + +92 +00:08:27,360 --> 00:08:33,910 +خلةاتسع الخرق على الراقعي يعني في هذا اليوم الذي + +93 +00:08:33,910 --> 00:08:38,890 +يتحدث عنه وقد يكون يوم القيامة لا أنسب ولا صداقات + +94 +00:08:38,890 --> 00:08:44,210 +لا نسبة ولا خلة الخلة اللي جاي من الصداقة اتسع + +95 +00:08:44,210 --> 00:08:48,750 +الخرق على الراقعي هذا مثل يقال إذا اتسع الأمر على + +96 +00:08:48,750 --> 00:08:53,060 +أصحاب الإصلاحيعني الناس بدهم يصلحوا لكن الأمر + +97 +00:08:53,060 --> 00:08:58,400 +اتسعى فلم يجدوا له طريقة للصلح أو لحل هذه المشكلة + +98 +00:08:58,400 --> 00:09:02,560 +فيقال اتسعى الخرق عليه على الراقع يعني لا يستطيع + +99 +00:09:02,560 --> 00:09:06,500 +هؤلاء الناس ان يقوموا بالحل الصحي للمشكلة فلت + +100 +00:09:06,500 --> 00:09:12,340 +الأمر من أيديه لو نظرنا إلى الشطرة الأولى لنسب + +101 +00:09:12,340 --> 00:09:16,720 +اليوم ولا خلة هنجد ان في عطف مع تكرار واضح ان في + +102 +00:09:16,720 --> 00:09:22,970 +عطف هي العطف حرف العطف موجود ال wowمعتقراري لا، + +103 +00:09:22,970 --> 00:09:27,550 +والاسم الأول جاء مبنيا على الفتح، والاسم الثاني + +104 +00:09:27,550 --> 00:09:32,670 +جاء منصوبا، الاسم الثاني جاء منصوبا، كما احنا قلنا + +105 +00:09:32,670 --> 00:09:38,030 +هنا لا حول ولا قوة، لا نسب اليوم ولا إيه، خلة، + +106 +00:09:38,030 --> 00:09:42,610 +الاسم الأول جاء مبنيا على الفتح لأن لا الأولى + +107 +00:09:42,610 --> 00:09:49,130 +نافية للجنسوالاسم الثاني جاء منصوبا لأنه معطوف على + +108 +00:09:49,130 --> 00:09:53,330 +محل اسم لا النافية للجنس، إذا الموضع الشائع في هذا + +109 +00:09:53,330 --> 00:10:00,450 +البيت لا نسب ولا خلة، حيث جاء عطف مع تكرار لا، جاء + +110 +00:10:00,450 --> 00:10:04,610 +عطف مع تكرار لا، وقد جاء الاسم الأول مبنيا على + +111 +00:10:04,610 --> 00:10:09,780 +الفتحي، لأن لا الأولى نافية للجنسو جاء الإسم + +112 +00:10:09,780 --> 00:10:16,260 +الثاني منصوبا لأنه معطوف على محل اسم لأن نافيا + +113 +00:10:16,260 --> 00:10:24,220 +للجنس مين تعيدلي الشاهد؟ يلا + +114 +00:10:24,220 --> 00:10:31,880 +واحدة منكنا تعيدلي الشاهد؟ قول يا بنتي احكي موضوع + +115 +00:10:31,880 --> 00:10:37,780 +الشاهد لا نسبة ولا خلة حيث جاء .. لأ ولا خلةحياته + +116 +00:10:37,780 --> 00:10:40,760 +جاءها .. حياته جاءها عقفن مع تكرار plan نافية + +117 +00:10:40,760 --> 00:10:44,760 +للجنسلأ بنفعش نقول معتقرار لا نافية للجنس لإن احنا + +118 +00:10:44,760 --> 00:10:48,920 +ماعتبرناش نافية للجنس معتقرار لا لإن لا ممكن تكون + +119 +00:10:48,920 --> 00:10:52,360 +نافية للجنس ممكن تكون معملة ممكن تعمل عمل ليس + +120 +00:10:52,360 --> 00:11:03,760 +فبنقول معتقرار لا لإن + +121 +00:11:03,760 --> 00:11:08,390 +لا الأولى نافية للجنس يعني ليش اعتبرنا نسبمبني على + +122 +00:11:08,390 --> 00:11:12,050 +الفتح لأن لا الأولى نافية للجنس فاعتبرنا أن نسب + +123 +00:11:12,050 --> 00:11:16,350 +اسمها .. أن نسب اسمها مبني على الفتح في محل نصب + +124 +00:11:16,350 --> 00:11:21,950 +وخلتا .. و جاء خلتا منصوب على الفتح في محل نصب اسم + +125 +00:11:21,950 --> 00:11:25,640 +لا نافية للجنسو جاء الإسم الثاني خلّة منصوبا + +126 +00:11:25,640 --> 00:11:31,420 +بالعطفي على محل اسم لا أنافية للجنس جاء الإسم + +127 +00:11:31,420 --> 00:11:37,820 +الثاني خلّة منصوبا ما توجيه النصبي بالعطفي على محل + +128 +00:11:37,820 --> 00:11:44,260 +اسم لا أنافية للجنس بدنا نعرف البيت لا نسبة يلا + +129 +00:11:44,260 --> 00:11:48,420 +ابدأي من عندكي بل + +130 +00:11:48,420 --> 00:11:54,870 +نافية للجنس اتفقنا على أنها نافية للجنسيا بنتي + +131 +00:11:54,870 --> 00:11:58,750 +نافية الجنس مالهاش علاقة بعمل ليس لا الأولى نافية + +132 +00:11:58,750 --> 00:12:03,590 +للجنس حرف مبني على السكون لا محل له من الإعراض + +133 +00:12:03,590 --> 00:12:09,550 +نسبة اسم لا نافية للجنس مبني على الفتح في محل نصب + +134 +00:12:09,550 --> 00:12:15,610 +لبنسب اسم لا نافية للجنس مبني على الفتح في محل نصب + +135 +00:12:15,610 --> 00:12:25,370 +اللي جانبك اليوم بل زمان بل ظرف زمانمنصوب وعلامة + +136 +00:12:25,370 --> 00:12:30,870 +نصبه الفتحة الظاهرة، ظرف زمان منصوب وعلامة نصبه + +137 +00:12:30,870 --> 00:12:36,470 +الفتحة الظاهرة، وهو شبه الجملة متعلق بمحذوف خبر لا + +138 +00:12:36,470 --> 00:12:42,230 +أننافية للجنس، شبه الجملة متعلق بمحذوف خبر لا + +139 +00:12:42,230 --> 00:12:47,760 +أننافية للجنس، ولاالو هو حرف عطف مبني على الفتح لا + +140 +00:12:47,760 --> 00:12:51,380 +محل لهم من الإعراب لا نافية حرف نفي مبني على + +141 +00:12:51,380 --> 00:12:53,940 +السكون لا محل لهم من الإعراب أو بنقدر نقول عنها + +142 +00:12:53,940 --> 00:12:58,120 +زائدة لتأكيد النفي نقول لا حرف نفي مبني على السكون + +143 +00:12:58,120 --> 00:13:02,040 +لا محل لهم من الإعراب صحيح و لو قولنا زائدة لتأكيد + +144 +00:13:02,040 --> 00:13:06,160 +النفي حرف مبني على السكون لا محل لهم من الإعراب + +145 +00:13:06,160 --> 00:13:08,000 +أيضا صحيح أكملي خلة + +146 +00:13:10,900 --> 00:13:16,280 +يا بنتي معطوف خلاص معطوف اسم معطوف على محل اسم لا + +147 +00:13:16,280 --> 00:13:19,540 +نافية للجنس منصوب علامة نصبه الفتحة الظاهرة صحيح + +148 +00:13:19,540 --> 00:13:25,020 +إذا خلة اسم معطوف على محل اسم لا نافية للجنس منصوب + +149 +00:13:25,020 --> 00:13:28,620 +علامة نصبه الفتحة الظاهرة على آخره التسعة + +150 +00:13:33,090 --> 00:13:37,050 +صحيح يبقى التسعة فعل ماضي مبني على الفتحي و الخرق + +151 +00:13:37,050 --> 00:13:41,450 +فاعل مرفوع و علامة رفعي الضم الظاهرة وعلى الراقعي + +152 +00:13:41,450 --> 00:13:45,910 +جار و مجرور متعلق بالفعل التسعة على الراقعي جار و + +153 +00:13:45,910 --> 00:13:51,250 +مجرور وشبه الجملة متعلق بالفعل التسعةإذا الحالة + +154 +00:13:51,250 --> 00:13:56,490 +الثانية للاسم الثاني إذا كان الإسم الأول مبنيًا، + +155 +00:13:56,490 --> 00:14:01,490 +الإسم الثاني إما أن يكون مبنيًا أو منصوبًا، لا حول + +156 +00:14:01,490 --> 00:14:05,650 +ولا قوة إلا بالله ما هي الحالة الثالثة للاسم + +157 +00:14:05,650 --> 00:14:15,250 +الثاني؟ الرفع كأن نقول مثلًا لا حول ولا قوةإلا + +158 +00:14:15,250 --> 00:14:19,330 +بالله إن حق قالوا لنا .. طبعا احنا حاولة .. حاولة + +159 +00:14:19,330 --> 00:14:23,570 +عرفنا تقريجها و ثبت هذا التقريج أنها اسم لا نافية + +160 +00:14:23,570 --> 00:14:27,270 +الجنس مبني على الفتح في محل نصر، ضال عندى قوة .. + +161 +00:14:27,270 --> 00:14:32,650 +قوة لها كام تقريج؟ لها ثلاثة، إما أن تكون معطوف + +162 +00:14:32,650 --> 00:14:43,120 +على محل لا واسمها، تبين معيالتخريج الأول للرفع في + +163 +00:14:43,120 --> 00:14:49,080 +قوة أنه معطوف على إيه؟ على محلة واسمها، إذا كنتوا + +164 +00:14:49,080 --> 00:14:56,610 +ذاكرات لما تحدثنا عن العطف على اسم انةأن الله بريء + +165 +00:14:56,610 --> 00:15:02,250 +من المشركين ورسوله بالرفع قلنا معطوفة على محل إن + +166 +00:15:02,250 --> 00:15:06,330 +واسمها، بالضبط وهو الإبتدائي الرفع، بالضبط هنا + +167 +00:15:06,330 --> 00:15:10,990 +نفسي يعني قريب من ذلك، أن قوة بالرفع معطوفة على + +168 +00:15:10,990 --> 00:15:16,790 +مين؟ على محل لا واسمها، وهو الإبتدائي الرفعالتخريج + +169 +00:15:16,790 --> 00:15:23,750 +الثاني أن تكون لا ثانية هذه تعمل عمل ليس أن تكون + +170 +00:15:23,750 --> 00:15:28,290 +لا ثانية إيه تعمل عمل ليس وفي هذه الحالة قوة ما + +171 +00:15:28,290 --> 00:15:34,130 +إعرابها اسمها يعني اسم لا التي تعمل عمل ليس اسم لا + +172 +00:15:34,130 --> 00:15:38,930 +ونحن نعرف أن لا التي تعمل عمل ليس ترفع إيه ترفع + +173 +00:15:38,930 --> 00:15:45,830 +الاسم التخريج الثالث أنه مبتدأمبتدأ و خبره محذوف + +174 +00:15:45,830 --> 00:15:52,430 +يفسره خبر لا الموجود مبتدأ و خبره محذوف يفسره خبر + +175 +00:15:52,430 --> 00:15:58,590 +لا الموجود إذا كام وجه إعرابي الوجه الأول للرفع في + +176 +00:15:58,590 --> 00:16:04,530 +كلمة قوة الوجه الأول أنها معطوفة على محل لا اسمها + +177 +00:16:04,530 --> 00:16:09,270 +الثاني أن لا ثانية تعمل ع من ليس في هذه الحالة قوة + +178 +00:16:09,270 --> 00:16:14,110 +بتكون اسمهاالواجهة الثالث أنها مبتدأ وخبره محذوف + +179 +00:16:14,110 --> 00:16:22,070 +يفسره خبر لا الموجود هذا واضح؟ إذا أعود فأقول مرة + +180 +00:16:22,070 --> 00:16:27,710 +ثانية إذا كان الإسم الأول مبنيا فالاسم الثاني يجوز + +181 +00:16:27,710 --> 00:16:33,480 +فيه البناء ويجوز فيه النصبالنص طبعا بالعطف على محل + +182 +00:16:33,480 --> 00:16:39,220 +اسم لا الأول ويجوز فيه الرفع لا حول ولا قوة وعرفنا + +183 +00:16:39,220 --> 00:16:44,040 +أن قوة بالرفع لها كام تخريج تلت تخريجة الأول أنها + +184 +00:16:44,040 --> 00:16:49,240 +معطوف على محل لا واسمها الثاني أن لا ثانية تعمل + +185 +00:16:49,240 --> 00:16:54,800 +عمل ليس في هذه الحالة قوة اسمها أو أنه مبتدأ وخبره + +186 +00:16:54,800 --> 00:17:00,640 +محروفالقدفة لا حولها ولا قوتها، الأولى معطوفة على + +187 +00:17:00,640 --> 00:17:05,600 +محل لا واسمها، طيب كيف نعرفها؟ مرفوعة على ما .. + +188 +00:17:05,600 --> 00:17:10,580 +هكذا ال wow حرف عطف، لا زائدة لتأكيد النفي، قوة + +189 +00:17:10,580 --> 00:17:13,640 +معطوفة على محل لا واسمها مرفوعة على ما ترفع يتضم + +190 +00:17:13,640 --> 00:17:19,110 +الظهر، هذا هو إعرابهاوالثاني قول ال wow حرف عطف لا + +191 +00:17:19,110 --> 00:17:23,630 +حرف نفي يعمل عما ليس قوة اسم لا التي تعمل عما ليس + +192 +00:17:23,630 --> 00:17:28,190 +مرفوه والثالث ال wow حرف عطف لا حرف نفي أو زائد + +193 +00:17:28,190 --> 00:17:32,550 +لتأكيد النفي قوة مبتدأ مرفوه علامة رفع اتضامى + +194 +00:17:32,550 --> 00:17:39,250 +الظاهرة وخبره محذوف يفسره خبر لا الموجود هل هذا + +195 +00:17:39,250 --> 00:17:44,770 +واضح؟أسأله مرة ثانية، هل من سؤال عليه ننتقل إذا + +196 +00:17:44,770 --> 00:17:49,030 +إلى الوجه الثاني للاسم الأول، احنا قلنا الوجه + +197 +00:17:49,030 --> 00:17:52,670 +الأول، انتبهنا معايا على الصبورة، الوجه الأول + +198 +00:17:52,670 --> 00:17:56,510 +للاسم الأول اللي هو إيه؟ البناء، اللي أنا عندي وجه + +199 +00:17:56,510 --> 00:18:00,950 +للاسم الأول عندنا وجه ثاني، وهو النصب، أن يكون + +200 +00:18:00,950 --> 00:18:01,670 +منصوبا + +201 +00:18:08,180 --> 00:18:11,140 +طيب خلو هذا لأن احنا .. احنا نحتاج ان شاء الله + +202 +00:18:11,140 --> 00:18:19,680 +الاسم الأول الاسم + +203 +00:18:19,680 --> 00:18:23,560 +الأول .. الاسم التوجيه الثاني للاسم الأول ان يكون + +204 +00:18:23,560 --> 00:18:30,180 +ايه؟ ان يكون منصوبا طبعا منصوب لو حالة اما ان يكون + +205 +00:18:30,180 --> 00:18:35,680 +مضافا او شبه بالمضاف يعني انا لو قلت مثلا لا غلامة + +206 +00:18:36,380 --> 00:18:42,860 +رجول، لا غلامة رجول، في هذه الحالة احنا بنقول ان + +207 +00:18:42,860 --> 00:18:49,880 +لا هذه نافية للجنس، وغلامة اسمها مبني ولا منصوب، + +208 +00:18:49,880 --> 00:18:54,720 +لا منصوب، لأنه مضاف، منصوب، وعلامة نصبه الفتحة + +209 +00:18:54,720 --> 00:19:00,920 +الظاهرة، لأنه مضاف، مايعرف رجولمضاف إليه مجرور على + +210 +00:19:00,920 --> 00:19:04,760 +ما تجاره الكثرة الظاهرة إذا لا غلامة رجل الحالة + +211 +00:19:04,760 --> 00:19:09,040 +فيها هنا حالته حالة نصب وليست حالته وليست حالة + +212 +00:19:09,040 --> 00:19:14,080 +بناء إنه أيضا قال إذا كان الإسم الأول منصوبا جاز + +213 +00:19:14,080 --> 00:19:18,100 +في الإسم الثاني البناء والنصب والرفع يعني أنا أقول + +214 +00:19:18,100 --> 00:19:27,140 +في حالة البناء لا غلامة رجل ولمّا رأته + +215 +00:19:30,080 --> 00:19:36,760 +لا غلام رجل إيه ولا مرأته حاضرا مثلا عرفنا أن غلام + +216 +00:19:36,760 --> 00:19:42,340 +هنا ما إعرابه اسم لا نافية للجنس منصوب وهو مضاف + +217 +00:19:42,340 --> 00:19:48,040 +ورجل مضاف إليه طيب مرأته قال الواو حرف عطف ولا + +218 +00:19:48,040 --> 00:19:52,740 +نافية للجنس وامرأته اسمها مبني على الفتح في محل + +219 +00:19:52,740 --> 00:19:57,770 +نصبالفرق بين هنا و هنا أن هنا مضاف أما هنا فمفرد + +220 +00:19:57,770 --> 00:20:03,610 +ليس مضافا هنا معرب لأنه مضاف هنا مبني على الفتح + +221 +00:20:03,610 --> 00:20:11,510 +لأنه ليس مضافا في حالة نصب أقول إيه؟ لا غلامة رجل + +222 +00:20:11,510 --> 00:20:18,270 +ولا امرأة ما + +223 +00:20:18,270 --> 00:20:24,030 +إعراب امرأة احنا غلامة رجل عرفناهااسم لانفيل جنس + +224 +00:20:24,030 --> 00:20:29,090 +منصوب ورجل المضاف إليه طيب امرأة بنصبي انه قالوا + +225 +00:20:29,090 --> 00:20:33,390 +كالتالي الواضحة عرف عطف ولا زايدة لتأكيد النفي + +226 +00:20:33,390 --> 00:20:37,230 +وامرأة معطوفة على إيه محل اسم لانفيل لأ مش على + +227 +00:20:37,230 --> 00:20:41,190 +المحل بل على الاسم المباشرة احنا قلنا في السابق + +228 +00:20:41,190 --> 00:20:45,510 +على المحل لأنه كان مبني في محل نصب أما هنا فمنصوب + +229 +00:20:45,510 --> 00:20:50,930 +فلماذا عطف مافيش له محلعلى طول مباشرة كلمة امرأة + +230 +00:20:50,930 --> 00:20:55,050 +معطوفة على غلام والمعطوفة على المنصوب يكونوا + +231 +00:20:55,050 --> 00:21:02,870 +منصوبان الوجه الثالث الرفع كأن اقول لا غلامة رجول + +232 +00:21:02,870 --> 00:21:09,630 +ولا امرأة بالرفع + +233 +00:21:11,010 --> 00:21:15,850 +أيضا عرفنا أن لا الأولى نافية للجنس وغلام اسمها + +234 +00:21:15,850 --> 00:21:21,370 +منصوب ورجل مضاف إليه و الواو حرف عطف و لا لها أكتر + +235 +00:21:21,370 --> 00:21:25,750 +من وجه، هنعرفها، إما القاتلون هنا منصوبة، انحقلون + +236 +00:21:25,750 --> 00:21:32,290 +لكم فيها كم إعراب؟ ثلاثة، مثل الأولى، مثل + +237 +00:21:32,290 --> 00:21:42,200 +الإعرابات الأولىالأول أنه معطوف على محل لا واسمها، + +238 +00:21:42,200 --> 00:21:46,200 +وهو الابتداء أي الرفع، الثاني أن لا الثاني هذه + +239 +00:21:46,200 --> 00:21:51,460 +تعمل عمل ليس ومرأة اسمها، يعني اسم لا التي تعمل + +240 +00:21:51,460 --> 00:21:58,460 +عمل ليس، والثالث أنها مبتدأ وخبره محذوف، يفسره خبر + +241 +00:21:58,460 --> 00:22:04,460 +لا الموجودفي عندنا .. مش شهادة، أنا سأقوله كتمثيل، + +242 +00:22:04,460 --> 00:22:08,560 +كمثال، مش مطلوب منكوا، لكن يعني بيوضح الصورة الشطر + +243 +00:22:08,560 --> 00:22:18,920 +من البيت بيقول الشعر في إيه؟ لأم لي إن كان ذاك ولا + +244 +00:22:18,920 --> 00:22:19,680 +أبو + +245 +00:22:26,350 --> 00:22:30,930 +لاحظ معايا، لا أمة لي ولا أبو، طبعا إن كان ذا كذي + +246 +00:22:30,930 --> 00:22:38,130 +جملة معترفة، هي الأصل لا أمة لي ولا أبو لي، الآن + +247 +00:22:38,130 --> 00:22:43,250 +أمة جاءت مبنية على الفتح، لماذا؟لأن لا الأولى + +248 +00:22:43,250 --> 00:22:48,390 +نافية للجنس و هذه مبنية على الفتح في محل نصب و أبو + +249 +00:22:48,390 --> 00:22:54,290 +هذه ايه مرفوعة كام تخريج لها اما انها معطوفة على + +250 +00:22:54,290 --> 00:22:59,290 +محلة و اسمها او مبتدأ او اولاد ثانية تعمل ع من ليس + +251 +00:22:59,290 --> 00:23:04,050 +و أبو اسمها واسمها مرفوع طبعا لو كانت مبتدأ يكون + +252 +00:23:04,050 --> 00:23:08,810 +خبرها محذوف تقديره ليه كأن انا قلت لا أم ليه إن + +253 +00:23:08,810 --> 00:23:13,670 +كان ذاك ولا أبو ليهالخبر gold انا في المبتدأ اذا + +254 +00:23:13,670 --> 00:23:18,250 +كان اذا اعتبرناها مبتدأ مبتدأ وخبره محذوف ما الذي + +255 +00:23:18,250 --> 00:23:37,330 +يفسره خبر لا الموضوع هل هذا واضح الان + +256 +00:23:37,330 --> 00:23:40,170 +الوجه الثالث للاسم الاول الرفع + +257 +00:23:43,080 --> 00:23:51,680 +كأن أقول لا حول و حول هذه مرفوعة أيضا بإعرابين + +258 +00:23:51,680 --> 00:24:00,200 +الإعراب الأول أنها مبتدأ وهذا جائز أن تكون مبتدأ + +259 +00:24:00,200 --> 00:24:06,180 +مع أنها نكرة ما الذي جوز أن نبدأ بالنكرة هنا لا + +260 +00:24:06,180 --> 00:24:10,920 +حول أنها + +261 +00:24:10,920 --> 00:24:18,520 +سوقت بنفيونحن عرفنا سابقا أن أحد مسوّغات لابتداء + +262 +00:24:18,520 --> 00:24:25,080 +بالنكرة أن تكون النكرة منفية، فلا حول حول هنا يجوز + +263 +00:24:25,080 --> 00:24:29,980 +أن تكون مبتدأ، مع أنها إيه؟ نكرة، ما الذي سوّغ ذلك + +264 +00:24:29,980 --> 00:24:36,910 +أن سبقها بالنفي؟الوجه الثاني في الإعراب الرفعي أن + +265 +00:24:36,910 --> 00:24:40,810 +هذه .. لا هذه بتعمل عمل ليس وفي هذه الحالة ما + +266 +00:24:40,810 --> 00:24:46,230 +إعراب حولهم اسمها، يعني اسم لا التي تعمل عمل ليس + +267 +00:24:47,500 --> 00:24:51,900 +إذا كان الإسم الأول مرفوعا فله كم توجيه؟ له + +268 +00:24:51,900 --> 00:24:57,260 +توجيهان التوجيه الأول أنه مبتدأ والتوجيه الثاني أن + +269 +00:24:57,260 --> 00:25:01,260 +لا الأولى تعمل ع من ليس وفي هذه الحالة حول بيكون + +270 +00:25:01,260 --> 00:25:05,220 +إيه؟ تكون اسم لا التي تعمل ع من ليس مرفوع وعلامة + +271 +00:25:05,220 --> 00:25:10,490 +رفح الضم الظاهر، إنها قالواإذا كان الإسم الأول + +272 +00:25:10,490 --> 00:25:16,550 +مرفوعا، جاز في الإسم الثاني فقط البناء والرفع، ولا + +273 +00:25:16,550 --> 00:25:17,770 +يجوز النص + +274 +00:25:31,870 --> 00:25:35,850 +ببساطة لأن لو نصبنا الإسم الثاني مع وجود الإسم + +275 +00:25:35,850 --> 00:25:41,810 +الأول مرفوع لن نجد ما نعطف عليه بمعنى أنه لما كان + +276 +00:25:41,810 --> 00:25:46,130 +الإسم الأول مبنيا في محل ناصي لما جنا الإسم الثاني + +277 +00:25:46,130 --> 00:25:49,350 +منصوب عطفنا عليه المحل و لما كان الإسم الأول + +278 +00:25:49,350 --> 00:25:53,920 +منصوبا و الإسم الثاني منصوبا عطفنا عليه مباشرةلكن + +279 +00:25:53,920 --> 00:25:57,760 +إذا كان الإسم الأول مرفوعا، هل له حظ من النصب؟ + +280 +00:25:57,760 --> 00:26:03,720 +ولذلك لا يجوز في حالة أن يكون الإسم الأول مرفوعا، + +281 +00:26:03,720 --> 00:26:08,740 +لا يجوز في الإسم الثاني النصب، بل يجوز فقط البناء + +282 +00:26:08,740 --> 00:26:16,020 +والرفع البناء كان أقول لا حول ولا + +283 +00:26:16,020 --> 00:26:24,810 +قوة إلا بالله لا حول ولا قوة إلا باللههتلاحظوا إنه + +284 +00:26:24,810 --> 00:26:31,750 +حول مرفوعة بتقريجين عرفناهم هيهم هنا هنا إما مبتدأ + +285 +00:26:31,750 --> 00:26:37,250 +أو اسم لا التي تعمل عمل ليس طيب قوة بالبناء على + +286 +00:26:37,250 --> 00:26:43,630 +الفتح لأننا نعتبر أن لا ثانية نافية للجنس وقوة + +287 +00:26:43,630 --> 00:26:49,850 +اسمها مبني على الفتح في محل نصبوعلى ذلك جاء قول + +288 +00:26:49,850 --> 00:26:57,850 +الشاعر فلا لغو ولا تأثيم فيها وما فاهو به أبدا + +289 +00:26:57,850 --> 00:27:06,810 +مقيم فلا لغو ولا تأثيم فيها وما فاهو به أبدا مقيم + +290 +00:27:06,810 --> 00:27:12,170 +يتحدث عن إيه؟ عن الجنة أنه لا لغو يعني مافيش كلام + +291 +00:27:12,170 --> 00:27:17,340 +لغو فيها ولا تأثيم يعني مافيش أثاموما فاهو به أبدا + +292 +00:27:17,340 --> 00:27:19,780 +مقيم ويعني كل اللي بيحكوا فيه كلام جد ومافيش فيه + +293 +00:27:19,780 --> 00:27:26,200 +لغو ويتحقق مباشرة بقدرة الله عز وجل هلاحظ لا لغو + +294 +00:27:26,200 --> 00:27:31,400 +ولا تأثيمة في عطف مع تكرار الإسم الأول جاء مرفوعا + +295 +00:27:31,400 --> 00:27:37,340 +والاسم الثاني جاء مبنيا على الفتح لماذا؟ الإسم + +296 +00:27:37,340 --> 00:27:42,570 +الأول جاء مرفوعا إما لأنه مبتدأأو لأن لا الأولى + +297 +00:27:42,570 --> 00:27:48,150 +تعمل عمل ليس و لغو اسمها اسم يعني اسم لا التي تعمل + +298 +00:27:48,150 --> 00:27:53,030 +عمل ليس مرفوع والاسم الثاني جاء مبنيا على الفتحي + +299 +00:27:53,030 --> 00:27:57,370 +لأن لا الثاني نافيا للجنس إذا الموضع الشات في هذه + +300 +00:27:57,370 --> 00:28:03,750 +البيت لا لغو ولا تأثيمة حيث جاء عقف مع تكرار لا + +301 +00:28:03,750 --> 00:28:12,650 +وقد جاء الاسم الأول مرفوعابتخريجين الأول أنه مبتدأ + +302 +00:28:12,650 --> 00:28:21,530 +والثاني أن لا الأولى تعمل عما ليس ولغو اسمها يعني + +303 +00:28:21,530 --> 00:28:27,590 +اسم لا التي تعمل عما ليس وجاء الاسم الثاني مبنيا + +304 +00:28:27,590 --> 00:28:36,010 +على الفتح لأن لا ثانية نافية للجنس قول يا بنتي + +305 +00:28:36,620 --> 00:28:41,380 +موضوع الشاهد لا لغون ولا تأتيم حيث جاء .. حيث جاء + +306 +00:28:41,380 --> 00:28:45,360 +عطفا مع تكراري لا وجاء اسم الأول مرفوعا بتخرجين + +307 +00:28:45,360 --> 00:28:49,760 +الأول على أنه مبتدأ والتاني أنه .. أن لا الأولى + +308 +00:28:49,760 --> 00:28:53,860 +تعمل عمل ليس ولغو .. ولغون اسمها وجاء الاسم التاني + +309 +00:28:53,860 --> 00:29:02,070 +مبني .. منصوبا على الفتنلأن لا ثانية نافية للجنس + +310 +00:29:02,070 --> 00:29:06,490 +كيف مبني و بتعمل عمل ليس إذا كان الإسم الثاني مبني + +311 +00:29:06,490 --> 00:29:12,030 +على الفتح فلا ثانية نافية للجنس مين تعيد للشاهد + +312 +00:29:12,030 --> 00:29:18,200 +مرة ثانية الشاهد مرة أخرى، قول يا بنتيالشهد لا + +313 +00:29:18,200 --> 00:29:22,360 +لغون ولا تأثيم حيث جاء عطف مع تكرار ل .. و قد جاء + +314 +00:29:22,360 --> 00:29:25,760 +الاسم الأول مرفوعا بتخرجين الأول لأنه مبتدأ و + +315 +00:29:25,760 --> 00:29:29,380 +التاني أن لا الأولى تعمل عمل ليس و جاء التاني + +316 +00:29:29,380 --> 00:29:33,140 +مبنيا على الفتح لأن لا تانية نافية للجنة لأن لا + +317 +00:29:33,140 --> 00:29:37,240 +تانية ايه نافية لجنة واضح هذا الكلام نعرف البيت + +318 +00:29:37,240 --> 00:29:41,280 +فلا لغون ولا تأثيم فيها وما فاهوا بيه أبدا مقيمه + +319 +00:29:41,280 --> 00:29:50,430 +نبدأ من هنا الألفاء تعرف حسب ما قبلهاما قبلها حرف + +320 +00:29:50,430 --> 00:29:55,310 +مبني على الفتح لا محل له من الإعراب الفاء تعرب + +321 +00:29:55,310 --> 00:29:59,790 +بحسب ما قبلها حرف مبني على الفتح لا محل له من + +322 +00:29:59,790 --> 00:30:06,310 +الإعراب لا هنا نافية وهي زائدة يعني لأنه انتصل + +323 +00:30:06,310 --> 00:30:12,350 +فيها حرف يبقى حرف نفي حرف نفي لأ الزائدة يسبقها + +324 +00:30:12,350 --> 00:30:16,430 +النفينقول حرف نفي مبني على السكولة محله من + +325 +00:30:16,430 --> 00:30:20,030 +الإعراف، في هذه الحالة بيكون لغو مبتدأ مرفوه على + +326 +00:30:20,030 --> 00:30:23,250 +ما ترفعه الضامع الظاهرة، لأ ما هو هذا الوجه + +327 +00:30:23,250 --> 00:30:27,730 +الثاني، لأن هي الوجه الأول قالت عنها إنها حرف نفي، + +328 +00:30:27,730 --> 00:30:31,930 +في هذه الحالة بيكون لغو مبتدأ مرفوه على ما ترفعه + +329 +00:30:31,930 --> 00:30:37,550 +الضامع الظاهرة، الوجه الثاني أن تكون لاتعمل عمل + +330 +00:30:37,550 --> 00:30:41,870 +ليس في هذه الحالة بيكون لغو اسمها مرفوع و علامة + +331 +00:30:41,870 --> 00:30:46,910 +رفعي الضامن الظاهر على آخرى لجنبك أكملي ولا تأثيمة + +332 +00:30:46,910 --> 00:30:55,230 +البلواو + +333 +00:30:55,230 --> 00:30:59,090 +حرف عطف مبني على الفتح لا محل له من الإعراب ولا + +334 +00:30:59,090 --> 00:31:03,930 +نافية للجنس حرف مبني على السكون لا محل له من + +335 +00:31:03,930 --> 00:31:10,240 +الإعراب لجنبك تأثيمةليش خبر؟ اسم لا و لا نافية + +336 +00:31:10,240 --> 00:31:16,760 +الجنس وتأثيمة مبني على الفتح في محل نصر، فاسم لا + +337 +00:31:16,760 --> 00:31:29,620 +نافية الجنس مبني على الفتح في محل نصر، فيها وشبه + +338 +00:31:29,620 --> 00:31:34,460 +الجملة متعلق بمحذوف خبر المبتدأ أو خبر لا التي + +339 +00:31:34,460 --> 00:31:39,880 +تعمل عما ليس، انتبه هنا معيأحنا .. احنا نعملها + +340 +00:31:39,880 --> 00:31:45,560 +للأول لإن النحق قالوا الأول هو الأولى فكلمة فيها + +341 +00:31:45,560 --> 00:31:48,880 +أو شبه الجملة فيها انتبهنا معايا على السبورة هي + +342 +00:31:48,880 --> 00:31:54,080 +خبر لله لو كان مبتدأ أو خبر للا التي تعمل عمل ليس + +343 +00:31:54,080 --> 00:32:00,480 +طب أين خبر لا نفي للجنس قالوا محذوف تقديره فيها + +344 +00:32:00,480 --> 00:32:08,890 +أيضالأن قلت يفسره خبر لا الأولى الموجود، الآن كأن + +345 +00:32:08,890 --> 00:32:11,770 +الشعر قال لا لغو فيها ولا تأثيم فيها + +346 +00:32:18,110 --> 00:32:23,070 +إذا كلمة فيها الموجودة شبه الجملة هذه متعلق بمحذوف + +347 +00:32:23,070 --> 00:32:27,770 +خبر المبتدأ لو أعربنا لغو المبتدأ أو خبر لا التي + +348 +00:32:27,770 --> 00:32:31,430 +تعمل عمل ليس لو أعربنا لا تعمل عمل ليس بظل عندنا + +349 +00:32:31,430 --> 00:32:37,370 +شيء بسيط خبر لا نافي للجنس محذوف تقديره فيها أيضا + +350 +00:32:38,060 --> 00:32:40,860 +يعني شبه الجملة مش متعلقة بمحدود خبر لا نافية + +351 +00:32:40,860 --> 00:32:45,280 +الجنس؟ لا .. خبر .. خبر .. طب .. شوف .. شوف .. إن + +352 +00:32:45,280 --> 00:32:50,200 +الحقيقة هذا سموه .. سموه باب تنازع، هذا يعني يدرسه + +353 +00:32:50,200 --> 00:32:54,580 +أهل التخصص، هو بعضهم قال خبر لا نافية الجنس، وفي + +354 +00:32:54,580 --> 00:32:59,100 +هذه الحالة بنقدر الخبر الأولى، لكن الأولى أن يكون + +355 +00:32:59,100 --> 00:33:04,300 +للأولىالتي تعمل عمل ليس أو مبتدأ ونقدر خبر لا + +356 +00:33:04,300 --> 00:33:07,460 +نافية الجنس وفي الحالتين .. يعني الحالتين في تبادل + +357 +00:33:07,460 --> 00:33:11,180 +صح الحالتين لكن خلّينا احنا مع أهل البصرة الذين + +358 +00:33:11,180 --> 00:33:15,480 +قالوا الأول هو الأولى فبنقول شبيل جولة متعلق + +359 +00:33:15,480 --> 00:33:19,400 +بمحذوف المبتدأ .. خبر المبتدأ أو خبر لا .. التي + +360 +00:33:19,400 --> 00:33:24,560 +تعمل عمل ليس ثم نقدر خبر لا نافية الجنس بكلمة فيها + +361 +00:33:24,560 --> 00:33:29,920 +أيضا نكمل العراب وما فاهوين وصل دور في الإعراب؟ + +362 +00:33:29,920 --> 00:33:34,000 +يلا يا بنتي و ما .. + +363 +00:33:34,000 --> 00:33:40,330 +أعربت .. أعربت مرة ثانية نعم و ما ..الواو عاطفة و + +364 +00:33:40,330 --> 00:33:47,890 +ما اسم موصول بمعنى الذي وهي مبني على السكون في محل + +365 +00:33:47,890 --> 00:33:52,450 +رفع مبتدأ الواو حرف عطف مبني على الفتح لمحله من + +366 +00:33:52,450 --> 00:33:57,770 +الإعراب و ما حرف اسم موصول مبني على السكون في محل + +367 +00:33:57,770 --> 00:34:02,630 +رفع مبتدأ فه فه فعل ماضي مبني على الدم الأتصالي هو + +368 +00:34:02,630 --> 00:34:06,270 +الواو الجماعي والواو دمي المتصل مبنيعلى السكون في + +369 +00:34:06,270 --> 00:34:12,030 +محل رفعي فاعل فاهو فعل ماضن مبني على الضامن اتصاله + +370 +00:34:12,030 --> 00:34:16,850 +بواو الجماعة وواو الجماعة ضمير متصل مبني على + +371 +00:34:16,850 --> 00:34:20,670 +السكون في محل رفعي فاعل و بيه جار و مجرور اللي + +372 +00:34:20,670 --> 00:34:27,230 +جنبك جملة فاهو بيه .. لأ لأ الأخت اللي هنا لأ + +373 +00:34:27,230 --> 00:34:32,970 +الأخت اللي جنبكجملة فاهو صلة الموصول لما حل لها من + +374 +00:34:32,970 --> 00:34:37,310 +الإعراب مدان ما اسم موصول إذا جملة فاهو صلة + +375 +00:34:37,310 --> 00:34:40,790 +الموصول لما حل لهم من الإعراب أبدا بيقول نجار و + +376 +00:34:40,790 --> 00:34:41,090 +مجرور + +377 +00:34:44,300 --> 00:34:47,800 +صحيح يجب أبدا ظرف زمان منصوب علامة نصبه الفتحة + +378 +00:34:47,800 --> 00:34:53,500 +الظاهرة مقيمه خبر المبتدأ وين المبتدأ؟ قلنا ماه؟ + +379 +00:34:53,500 --> 00:34:57,260 +يجب مقيمه خبر المبتدأ اللي هو الاسم الموصول مرفوع + +380 +00:34:57,260 --> 00:35:02,200 +علامة رفعي الضم الظاهرة على آخره، هل هذا واضح؟ إذا + +381 +00:35:02,200 --> 00:35:06,360 +الوجه الأول للاسم الثاني إذا كان الاسم الأول + +382 +00:35:06,360 --> 00:35:11,570 +مرفوعا أن يكون مبنيا كما رأينا على السطورةالوجه + +383 +00:35:11,570 --> 00:35:15,810 +الثاني للاسم الثاني إذا كان اسمه الأول مرفوعاً + +384 +00:35:15,810 --> 00:35:25,570 +الرفع لا حول ولا قوة طبعا حول احنا عربناها أيضا + +385 +00:35:25,570 --> 00:35:32,450 +بعرابين مبتدأ أو اسم التي تعمل عمل ليس قوة إلى كم + +386 +00:35:32,450 --> 00:35:39,510 +عراب؟ ثلاثةإما معطوف، معطوف على إيه؟ هذا مرفوع و + +387 +00:35:39,510 --> 00:35:43,130 +هذا مرفوع، معطوف على إيه؟ على الإسم مباشرة، على + +388 +00:35:43,130 --> 00:35:49,770 +حوله المباشرة، يعني قوة معطوفة على الإسم الأول، + +389 +00:35:49,770 --> 00:35:54,750 +هذا الوجه الأول، الثاني أنه مبتدأ، الثالث أنها اسم + +390 +00:35:54,750 --> 00:36:02,660 +التي تعمل عمل لإسمقال تعالى لا بيع فيه ولا خلة لا + +391 +00:36:02,660 --> 00:36:08,840 +بيع فيه ايه ولا خلة هلاحظوا عطف مع التكرار الاسم + +392 +00:36:08,840 --> 00:36:15,380 +الأول مرفوع والاسم الثاني مرفوع الاسم + +393 +00:36:15,380 --> 00:36:20,320 +الأول بيع مرفوع لأنه مبتدأ أو لأن لا الأولى تعمل + +394 +00:36:20,320 --> 00:36:28,210 +عمل ليس وبيع اسمها الاسم الثاني مرفوعلأنه معطوف + +395 +00:36:28,210 --> 00:36:33,790 +على الإسم الأول على بيع أو مبتدأ أو لأن لا ثانية + +396 +00:36:33,790 --> 00:36:39,290 +تعمل عما ليس وخلة أيضا اسمه مرفوع أو اسم لا التي + +397 +00:36:39,290 --> 00:36:44,330 +تعمل عما ليس مرفوع إذا أعيد الشهاد مرة ثانية لا + +398 +00:36:44,330 --> 00:36:51,030 +بيع فيه ولا خلة جاء عطف مع تكرار لا وقد جاء الإسم + +399 +00:36:51,030 --> 00:36:57,740 +الأول بيع مرفوعا إما لأنه مبتدأأو لأن لا الأولى + +400 +00:36:57,740 --> 00:37:03,840 +تعمل عمل ليس و بيع اسمها وجاء الاسم الثاني مرفوعا + +401 +00:37:03,840 --> 00:37:13,180 +خلة بثلاث تخريجات الأول أنه معطوف على بيع الثاني + +402 +00:37:13,180 --> 00:37:19,560 +أنه مبتدأ والثالث أن لا الثانية تعمل عمل ليس وخلة + +403 +00:37:19,560 --> 00:37:22,520 +اسم لا التي تعمل عمل ليس مرفوع + +404 +00:37:27,660 --> 00:37:33,980 +مين تعيدلي الشاهد؟ جولي يا بنتى موضوع الشاهد لا + +405 +00:37:33,980 --> 00:37:39,460 +بيع ولا خلط مرفوعة + +406 +00:37:39,460 --> 00:37:42,980 +إما لأنه مبتدأ أو لإن لا الأولى تعمل عمل ليس هو + +407 +00:37:42,980 --> 00:37:50,310 +بيع اسمه و جاء الاسم التاني خلط مرفوعةالاسم الثاني + +408 +00:37:50,310 --> 00:37:56,830 +مرفوعا، أيوة له خلة لأنه .. + +409 +00:37:56,830 --> 00:38:02,450 +على بيع مباشرة أو لأنه معطوف على أيه؟ على بيع + +410 +00:38:02,450 --> 00:38:09,040 +مباشرةكما قال الشاعر لا ناقة لي في هذا ولا جمله + +411 +00:38:09,040 --> 00:38:14,340 +طبعا + +412 +00:38:14,340 --> 00:38:19,940 +هذا مثل أيضا يقال لمن أراد أن يتبرأ من أمر ما، + +413 +00:38:19,940 --> 00:38:25,520 +يقول لا ناقة لي في هذا ولا جملهفناقة مرفوعة وجمل + +414 +00:38:25,520 --> 00:38:28,780 +مرفوعة، ناقة مرفوعة لأنها مبتدأ أو لأن لا الأولى + +415 +00:38:28,780 --> 00:38:32,600 +تعمل عمل ليس و جمل إما معطوف على ناقة أو مبتدأ أو + +416 +00:38:32,600 --> 00:38:36,740 +اسم لا التي تعمل عمل ليس، الآن لو نظرنا إلى الآية + +417 +00:38:36,740 --> 00:38:41,980 +لا بيع فيه ولا خل فيه، ما إعراب فيه أو بماذا يتعلق + +418 +00:38:41,980 --> 00:38:47,100 +شبه الجملة فيه، متعلق بمحذوف خبر لا التي تعمل عمل + +419 +00:38:47,100 --> 00:38:52,420 +ليس أو خبر المبتدأ بيعطب أين خبر خلة محذوف تقديره + +420 +00:38:52,420 --> 00:38:58,440 +فيه، كأن التقدير لا بيع فيه ولا خلة فيه أيضا، أو + +421 +00:38:58,440 --> 00:39:03,060 +كذلك، هل هذا واضح؟ أسأله مرة ثانية، هل هذا واضح؟ + +422 +00:39:03,060 --> 00:39:09,560 +إذا أقول باختصار، نحن نتحدث عن عطف معتكرار لا، + +423 +00:39:09,560 --> 00:39:13,940 +ينتج عندنا إسمان، إذا كان الإسم الأول مبنيا على + +424 +00:39:13,940 --> 00:39:18,540 +الفتح، فإنه يجوز في الإسم الثاني البناء والنصب + +425 +00:39:18,540 --> 00:39:23,930 +والرفعأما إذا كان الإسم الأول منصوبا أيضا يجوز في + +426 +00:39:23,930 --> 00:39:28,030 +الإسم الثاني البناء والنصب والرفع فإذا كان الإسم + +427 +00:39:28,030 --> 00:39:32,230 +الأول مرفوعا يجوز في الإسم الثاني فقط البناء + +428 +00:39:32,230 --> 00:39:38,450 +والرفع ولا يجوز النصب هل هذا واضح في أي سؤال إذا + +429 +00:39:38,450 --> 00:39:41,450 +نلتقي في المحاضرة القادمة ان شاء الله تعالى + diff --git a/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/FdYSirYJfQA.srt b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/FdYSirYJfQA.srt new file mode 100644 index 0000000000000000000000000000000000000000..bdd93d33e11141b45159b293c151527abd73e6ca --- /dev/null +++ b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/FdYSirYJfQA.srt @@ -0,0 +1,1143 @@ +1 +00:00:20,820 --> 00:00:22,440 +أعوذ بالله من الشيطان الرجيم بسم الله الرحمن + +2 +00:00:22,440 --> 00:00:25,860 +الرحيم في المحاضرة الماضية كنا قد انتهينا من + +3 +00:00:25,860 --> 00:00:33,580 +الحديث عن أعلم وأرى وبه ختمنا الحديث عن نحو + +4 +00:00:33,580 --> 00:00:37,200 +النظري في هذا الفصل اليوم إن شاء الله سنبدأ في + +5 +00:00:37,200 --> 00:00:41,620 +الحديث عن أشياء تطبيقية في الإعراب وخاصة من + +6 +00:00:41,620 --> 00:00:45,720 +القرآن الكريم وسنبدأ في الحديث عن إعراب سورة + +7 +00:00:45,720 --> 00:00:50,300 +الفاتحة قبل أن نبدأ فيها كما تعودنا إن كان هناك + +8 +00:00:50,300 --> 00:00:55,000 +سؤال عما سبق، من عندها سؤال أو استفسار أو تعليق + +9 +00:00:55,000 --> 00:01:00,420 +عما سبق، إذًا نبدأ في سورة الفاتحة وكما قلت في + +10 +00:01:00,420 --> 00:01:04,320 +المحاضرة الماضية، الحديث ليس عن الإعراب فقط، بل عن + +11 +00:01:04,320 --> 00:01:10,790 +كل ما يتعلق بسورة الفاتحة ويعني سورة الفاتحة لها + +12 +00:01:10,790 --> 00:01:15,590 +أسماء متعددة ولها أهمية عظيمة ومقام كريم عندنا + +13 +00:01:15,590 --> 00:01:21,610 +كمسلمين فمن تحدثنا عن هذا.. عن هذه الأهمية وهذه + +14 +00:01:21,610 --> 00:01:27,970 +المكانة لسورة الفاتحة؟ من حضرت شيئًا عنها فتحدثنا + +15 +00:01:27,970 --> 00:01:36,930 +.. آه من.. من.. طيب يلا احكي قولي عن كل ما + +16 +00:01:36,930 --> 00:01:42,300 +تعرفين عنها المهم أسماء سورة الفاتحة، فاتحة الكتاب + +17 +00:01:42,300 --> 00:01:46,460 +لأن يفتح بها القرآن الكريم ويفتح بها الصلاوات + +18 +00:01:46,460 --> 00:01:50,580 +وتسمى أيضًا بأم الكتاب لأنها اشتملت على المقصد + +19 +00:01:50,580 --> 00:01:54,020 +الأساسي يعني تشتمل جانب العقيدة وجانب آخر يعني + +20 +00:01:54,020 --> 00:01:57,640 +يعني فيها عبادة وفيها عقيدة وفيها دعاء وهي بحد + +21 +00:01:57,640 --> 00:02:03,060 +ذاتها دعاء نعم، وأيضًا سميت السبع المثاني لأنها سبع + +22 +00:02:03,060 --> 00:02:07,340 +آيات تتلى في كل صلاة تتلى يعني تكرر + +23 +00:02:13,830 --> 00:02:22,430 +ولها طبعًا يعني هذا جزء من أسمائها وأهميتها بسم + +24 +00:02:22,430 --> 00:02:27,830 +الله أبدأ، بسم الله أتلو، بسم الله أقرأ، لأنه + +25 +00:02:27,830 --> 00:02:33,410 +دائمًا المقدم والأكثر عناية واهتمامًا منه + +26 +00:02:36,890 --> 00:02:42,830 +إذًا باسمي متعلق بمحذوف اسم أو متعلق بمحذوف فعل + +27 +00:02:42,830 --> 00:02:51,630 +الآن السؤال أيهما أقوى تعلقه باسم أم تعلقه بفعل؟ + +28 +00:02:51,630 --> 00:02:54,830 +ما الأقوى؟ لأن قلنا الأقوى أن نقدم باسم الله في + +29 +00:02:54,830 --> 00:02:58,850 +التقديم والتأخير لكن السؤال الآن الثاني أيهما أقوى + +30 +00:02:58,850 --> 00:03:06,160 +أن نعلقه بفعل أم باسم؟ طبعًا بفعل أقوى لأن العربية + +31 +00:03:06,160 --> 00:03:11,540 +تبدأ كلامها بالأفعال وشيء آخر وجدنا في القرآن + +32 +00:03:11,540 --> 00:03:17,120 +الكريم أيضًا أن كثيرًا من الآيات تبدأ بجار ومجرور + +33 +00:03:17,120 --> 00:03:23,600 +يقدر بفعل انظروا إلى قول الله عز وجل في تسع آيات + +34 +00:03:23,600 --> 00:03:32,040 +إلى فرعون وقومه والتقدير اذهبا، اذهب في تسع آيات أو + +35 +00:03:32,040 --> 00:03:37,680 +في تسع آيات اذهب، إذًا الجار المجرور علقناه هنا + +36 +00:03:37,680 --> 00:03:43,060 +بإيه؟ بفعل، وانظروا نحن نقول لبعضنا البعض بالرفاه + +37 +00:03:43,060 --> 00:03:47,480 +والبنين، ما معناها؟ ما التقدير الفعلي؟ تزوجت + +38 +00:03:47,480 --> 00:03:52,020 +بالرفاه والبنين، إذًا أيضًا التقدير هنا تقدير إيه؟ + +39 +00:03:52,020 --> 00:03:59,410 +فعل، إذًا العرب يميلون أن يبدأوا جملتهم بالفعل، وكذلك + +40 +00:03:59,410 --> 00:04:03,990 +تقدير الجار والمجرور أو تقدير متعلق الجار والمجرور + +41 +00:04:03,990 --> 00:04:09,290 +يقدرونه بالفعل أكثر من تقديره بالاسم ولذلك أقول + +42 +00:04:09,290 --> 00:04:16,390 +مرة ثانية باسمي الجار والمجرور متعلق بمحذوف فعل أو + +43 +00:04:16,390 --> 00:04:24,030 +اسم لكن الأقوى أن يكون متعلق بمحذوف فعل باسمي الله + +44 +00:04:24,030 --> 00:04:29,980 +ما إعراب لفظ الجلالة الله غير الأخوات اللي جاوبوا + +45 +00:04:29,980 --> 00:04:36,700 +نعم لأ أنت جاوبتي أيضًا طيب نسمع هنا مضاف + +46 +00:04:36,700 --> 00:04:44,760 +إلى مجرور وعلامة جره الكسرة بسم الله ما تعريف لفظ + +47 +00:04:44,760 --> 00:04:50,740 +الجلالة ما.. ما.. ما تعريف؟ طبعًا هي الله هذه + +48 +00:04:50,740 --> 00:04:58,960 +الكلمة فيها ألف ولام فيها إيه؟ هي.. هي.. صحيح + +49 +00:04:58,960 --> 00:05:04,660 +لكنها لازمة لأن في ألف ولام تكون غير لازمة يعني لو + +50 +00:05:04,660 --> 00:05:09,400 +قلت الراجل الراجل ممكن نعرف ألف ولام لكن الله هي + +51 +00:05:09,400 --> 00:05:14,490 +لازمة لأن الألف واللام الحقيقية لها معاني متعددة + +52 +00:05:14,490 --> 00:05:17,790 +ممكن تكون عهدية وممكن تكون جنسية كما درستُم سابقًا + +53 +00:05:17,790 --> 00:05:23,590 +ممكن تكون الألف واللام بمعنى العهد وممكن تكون عهدية + +54 +00:05:23,590 --> 00:05:27,270 +وجنسية وعهدية احنا تعرفين أنه قسمت أيضًا إلى عهدية + +55 +00:05:27,270 --> 00:05:32,590 +ذهنية وعهدية ذكرية وفيه أيضًا عهدية للشخص وعهدية + +56 +00:05:32,590 --> 00:05:39,040 +للجنس يعني عهدية للشخص لو قلت الغلام أو مثلًا نقول + +57 +00:05:39,040 --> 00:05:43,060 +اشتريت الغلام، بلاش اشتريت عشان نعود إلى مسألة + +58 +00:05:43,060 --> 00:05:47,320 +العبودية نقول يعني رأيت الغلام، رأيت الغلام، + +59 +00:05:47,320 --> 00:05:52,720 +الألف واللام في الغلام عادية لكن عادية للشخص، + +60 +00:05:52,720 --> 00:05:57,720 +بخلاف لو قلت اسقني الماء، الماء الألف واللام فيها + +61 +00:05:57,720 --> 00:06:02,660 +عادية لكنها للجنس يعني اسقني من جنس الماء إذًا في + +62 +00:06:02,660 --> 00:06:06,800 +فرق أيضًا بين العهدية سواء كان الذكرية أو الذهنية + +63 +00:06:06,800 --> 00:06:11,340 +أو الشخصية أو الجنسية أيضًا فيها فرق زي كلمة + +64 +00:06:11,340 --> 00:06:15,760 +المعهود + +65 +00:06:15,760 --> 00:06:22,340 +المعروف هذه عهدية ذكرية يمكن أن تكون أيضًا الألف + +66 +00:06:22,340 --> 00:06:29,510 +واللام للحضور كأن أقول خرجت فإذا الأسد بالباب، خرجت + +67 +00:06:29,510 --> 00:06:34,570 +فإيه ده إيه؟ حاضر يعني حاضر الأسد يعني حاضر يعني + +68 +00:06:34,570 --> 00:06:41,210 +أو للملاحظة الصفة من وراء التسمية يمكن أن تكون الألف + +69 +00:06:41,210 --> 00:06:50,170 +واللام إيه؟ للملاحظة الصفة من وراء التسمية كيف يعني؟ + +70 +00:06:50,170 --> 00:06:56,950 +واحد رزقه الله بغلام فسماه حارث حارث + +71 +00:06:56,950 --> 00:07:04,990 +اسم فاعل من حرث، هو يعني يقصد من وراء التسمية أن + +72 +00:07:04,990 --> 00:07:08,970 +يكبر.. يعني أن يعيش.. ما يموتش يعني.. محروس يعني + +73 +00:07:08,970 --> 00:07:13,050 +..يعني تيمّنًا.. وطبعًا الإسلام.. الإسلام فيه هذا + +74 +00:07:13,050 --> 00:07:16,890 +التفاؤل.. يعني الإسلام ليس دين تشاؤم بل دين تفاؤل + +75 +00:07:16,890 --> 00:07:20,370 +..حتى في.. في التسمية ولذلك الرسول صلى الله عليه + +76 +00:07:20,370 --> 00:07:23,890 +وسلم قال لنا ما تسمّوا تخر وحرب وحجر وهذه + +77 +00:07:23,890 --> 00:07:27,810 +الكلمات اللي فيها دبش يعني جالنا سموا أسماء يعني + +78 +00:07:27,810 --> 00:07:33,430 +محمد، محمود، عبد الله، فيها أسماء فيها جمال ولذلك + +79 +00:07:33,430 --> 00:07:37,610 +دائمًا الإنسان إذا أراد أن يطلق اسمًا على ابنه الأصل + +80 +00:07:37,610 --> 00:07:42,350 +أن يعرف ما هو الاسم وما معناه في كثير منّا بيطلق + +81 +00:07:42,350 --> 00:07:46,900 +الاسم دون أن يعرف المعنى يسمّوا حتى أسماء أجنبية لكن + +82 +00:07:46,900 --> 00:07:56,400 +سمّاه حارث تيمّنًا أنه سيكبر فيحرث الأرض في كثير من + +83 +00:07:56,400 --> 00:07:59,220 +الناس بيقولوا والله حراث، حراث يعني عمره 12، 13 + +84 +00:07:59,220 --> 00:08:02,200 +سنة، يعني لو قال له.. لو سأله.. قال له ما.. يعني + +85 +00:08:02,200 --> 00:08:05,620 +ما عمره صفلي هذا الغلام، قال له والله حراث، بيقولوا + +86 +00:08:05,620 --> 00:08:09,440 +هيك، الإجابة أن والله وصل إلى أنه يكون حراث، حراث + +87 +00:08:09,440 --> 00:08:14,020 +يعني 13، 12، 14 سنة، فهو شوف لحظة معايا، تسميته أن + +88 +00:08:14,020 --> 00:08:17,580 +هو ي.. هذا.. هذا هو معنى حارث، لكن واحد ثاني قال + +89 +00:08:17,580 --> 00:08:22,370 +لأ أنا ما بدّيش أسمّيه حارث، بسمّيه الحارث، الألف واللام + +90 +00:08:22,370 --> 00:08:28,270 +اللي جاءت بها في الاسم لكى تلمّح الصفة اللي يريدها + +91 +00:08:28,270 --> 00:08:34,010 +من وراء تسميته بكلمة حارث، كالفرق بين محمد والمحمد + +92 +00:08:34,010 --> 00:08:39,850 +أو محمود والمحمود أو الحسن أو حسن والحسن أو حسين + +93 +00:08:39,850 --> 00:08:45,130 +والحسين أو يزيد واليزيد أو يحيا واليحيا، إذًا دخلت + +94 +00:08:45,130 --> 00:08:50,820 +الألف واللام على علم، الهدف منها أن تلمّح الصفة من + +95 +00:08:50,820 --> 00:08:56,460 +وراء التسمية، واحد سمّى اسم ابنه محمود، ليه؟ كي يكبر + +96 +00:08:56,460 --> 00:09:02,520 +فيفعل أفعال يحمد عليها، يكون محمودًا يعني طب لو + +97 +00:09:02,520 --> 00:09:06,360 +جاء قال محمود، قال أنا يعني كي يعلم السامع إن أنا + +98 +00:09:06,360 --> 00:09:10,640 +سمّيته محمود لكي يحمد في الدنيا وطبعًا اللي بيحمد + +99 +00:09:10,640 --> 00:09:15,600 +في الدنيا أيضًا يحمد إن شاء الله في الآخرة ويمكن أن + +100 +00:09:15,600 --> 00:09:18,980 +تأتي أيضًا زائدة لازمة الألف واللام زائدة لازمة + +101 +00:09:18,980 --> 00:09:22,320 +كما في كلمة الآن أو في الأسماء الموصولة الذي وال + +102 +00:09:22,320 --> 00:09:27,320 +تي ولا ذاني ولا تاني هل نستطيع أن نحذف الألف + +103 +00:09:27,320 --> 00:09:31,860 +واللام من الآن؟ هي.. هي آن.. هي آن معناها وقت + +104 +00:09:31,860 --> 00:09:36,160 +لكن الآن هل نستطيع أن نحذف الألف واللام وتظهر + +105 +00:09:36,160 --> 00:09:39,180 +الكلمة على.. على.. على وقت.. على آسف على + +106 +00:09:39,180 --> 00:09:43,820 +معناها؟ لأ، إذًا هي زائدة صحيح لكنها لازمة + +107 +00:09:45,630 --> 00:09:51,430 +بسم الله الرحمن + +108 +00:09:51,430 --> 00:09:58,310 +أو طبعًا هي الرحمن الرحيم صفتان خليكُم معي، الرحمن + +109 +00:09:58,310 --> 00:10:03,490 +الرحيم صفتان لله مجرورتان يعني الرحمن الرحيم لكن + +110 +00:10:03,490 --> 00:10:08,730 +كلمة الرحمن بتختلف عن الرحيم قولي الرحمن صفة + +111 +00:10:08,730 --> 00:10:12,900 +متعلقة ببداية الله سبحانه وتعالى وأما الرحيم متعلقة + +112 +00:10:12,900 --> 00:10:16,420 +يعني هي لله سبحانه وتعالى متعلقة بفعلي والرحيم + +113 +00:10:16,420 --> 00:10:20,580 +يعني هي متعلقة أو خليني أحكي من الرحمن أَشمل وعاملة + +114 +00:10:20,580 --> 00:10:24,080 +إن أنا بتشمل لكسل مثلًا الكافر يعني كأنك + +115 +00:10:24,080 --> 00:10:30,380 +تقولين يمكن أن تطلق على المخلوق أنه رحيم لكنه لا + +116 +00:10:30,380 --> 00:10:35,460 +يطلق على المخلوق أنه رحمن يعني الرحمن والرحيم + +117 +00:10:35,460 --> 00:10:39,930 +صفتان لله عز وجل لا خلافة في ذلك لكن الرحمن + +118 +00:10:39,930 --> 00:10:45,710 +صفة تختص بالله لدرجة أنها تصبح علمًا لله عز وجل + +119 +00:10:45,710 --> 00:10:51,850 +ولذلك أما الرحيم فهي صفة لله ويمكن أن تطلق على + +120 +00:10:51,850 --> 00:10:58,950 +البشر لا يجوز أن أقول فلان رحمن ولا عمرنا سمعنا + +121 +00:10:58,950 --> 00:11:05,750 +واحد يقول فلان رحمن، نسمع فلان رحيم عن الرسول صلى + +122 +00:11:05,750 --> 00:11:10,690 +الله عليه وسلم رحيم، رحيم لكن لا يجوز أن نطلق صفة + +123 +00:11:10,690 --> 00:11:15,970 +رحمن بالتحديد على مخلوق هي صفة تقتصر على الله عز وجل + +124 +00:11:15,970 --> 00:11:21,410 +ولذلك إنه قالوا يجوز أن يكون إعرابها صفة أو بدل + +125 +00:11:21,410 --> 00:11:27,770 +وقد وردت في القرآن الكريم بدلًا من الله عز وجل أي + +126 +00:11:27,770 --> 00:11:34,470 +علمًا لله، الرحمن على العرش استوى، يعني جاي بدل أن + +127 +00:11:34,470 --> 00:11:40,130 +يقول الله على العرش استوى قال الرحمن، ما جدّش الرحيم + +128 +00:11:40,130 --> 00:11:49,350 +قال الرحمن، علم القرآن، إذًا هي في كلمة الرحمن يجوز + +129 +00:11:49,350 --> 00:11:54,450 +أن تكون صفة ويجوز أن تكون بدلًا وفي الحالتين هي + +130 +00:11:54,450 --> 00:11:59,930 +مجرورة وعلى ما تجريها الكسرة، الرحيم فقط لها إعراب + +131 +00:11:59,930 --> 00:12:04,630 +واحد أنها صفة ولا يجوز أن تكون بدلًا لأنه لو كانت + +132 +00:12:04,630 --> 00:12:10,410 +بدلًا من الله ستكون كأنها علب وهذا لا يجوز لأننا نصف + +133 +00:12:10,410 --> 00:12:16,650 +المخلوق البشري بأنه رحيم بسم الله الرحمن الرحيم + +134 +00:12:16,650 --> 00:12:23,870 +قولي نسأل اسم الرحمن مسيلمة الكذاب يعني كان سبب + +135 +00:12:23,870 --> 00:12:27,030 +تسيّده من الكذاب أو الأهل معروف يعني أنه سمّى + +136 +00:12:27,030 --> 00:12:30,490 +نفسه الرحمن اليمامة، صحيح وأنا يمكن ذكرتها في + +137 +00:12:30,490 --> 00:12:37,350 +المحاضرة إنه الوحيد من البشر اللي أُطلق عليه رحمن + +138 +00:12:37,350 --> 00:12:44,740 +هو كذاب، هو مسيلمة الكذاب، قال كان أصحابه ينادونه + +139 +00:12:44,740 --> 00:12:50,540 +برحمان اليمامة فقيل مسيلمة الكذاب لأنه ليس رحمانًا + +140 +00:12:50,540 --> 00:12:54,580 +لأن كلمة رحمان لا تُطلق إلا على الله عز وجل فقط + +141 +00:12:54,580 --> 00:13:00,460 +طبعا هو لأنه تأله فيعني أطلق على نفسه أنه رحمان + +142 +00:13:00,460 --> 00:13:05,060 +لكنه كذاب و لذا قال قل إيه؟ + +143 +00:13:11,380 --> 00:13:15,240 +طيب احنا .. احنا قلنا .. بدنا نعرف .. عرفنا احنا + +144 +00:13:15,240 --> 00:13:18,900 +.. طيب بدنا نعرف .. نعرف لفظ الجلالة و بعدين نعرف + +145 +00:13:18,900 --> 00:13:30,140 +هل هو مشتق و لا مرتجل و الكلام اللي فيه فبيعرفوا + +146 +00:13:30,140 --> 00:13:32,160 +لفظ الجلالة اسم عالم الدنيا + +147 +00:13:50,800 --> 00:13:56,860 +وليس باسم الله طب في تعريف آخر في تعريفات أخرى + +148 +00:13:56,860 --> 00:14:05,460 +لفظ الجلالة علم يطلق على المعبودي بحق يُطلق على + +149 +00:14:05,460 --> 00:14:10,540 +المعبودي بحق لأن هناك معبودات غير الله عز وجل + +150 +00:14:10,540 --> 00:14:17,160 +لكنها ليست حقا بغير حق أما المعبود بحق فهو الله عز + +151 +00:14:17,160 --> 00:14:24,560 +وجل وهو كما قيل مرتجل غير مشتق أيه يعني مرتجل يعني + +152 +00:14:24,560 --> 00:14:29,660 +وضع لكي يكون علما على الله فقط احنا عندنا في + +153 +00:14:29,660 --> 00:14:32,940 +الأسماء بشكل عام لكي أقرب هذه المسألة من أذهاني + +154 +00:14:32,940 --> 00:14:38,780 +كنا الأعلام عندنا بالتحديد أو الأسماء تنقسم إلى + +155 +00:14:38,780 --> 00:14:45,940 +قسمين أسماء أو أعلام منقولة وأعلام مرتجلة وهي + +156 +00:14:45,940 --> 00:14:49,720 +قليلة جدا في العربية في اللغة العربية يعني سعاد + +157 +00:14:49,720 --> 00:14:58,830 +وزيد فقط علمان مرتجلان و طبعا سعاد علم لامرأة و + +158 +00:14:58,830 --> 00:15:05,030 +زيد علم لرجل مرتجل معناه أنه لم يستخدم في اللغة + +159 +00:15:05,030 --> 00:15:11,970 +العربية لغير أن يكون اسما منقول أو مشتق يعني جاي + +160 +00:15:11,970 --> 00:15:16,190 +من شيء ثم استخدمناه علما الاسم اللي قلتلكي قبل + +161 +00:15:16,190 --> 00:15:21,170 +قليل حليف هو في الأصل اسم فاعل يعني في الأصل هو + +162 +00:15:21,170 --> 00:15:28,610 +ليس علما في الأصل فضل مصدروأحمد فعل مضارع ويزيد + +163 +00:15:28,610 --> 00:15:35,190 +فعل مضارع وحليف اسم فاعل ومحمد اسم مفعول ومحمود + +164 +00:15:35,190 --> 00:15:43,090 +اسم مفعول نقل من هذا المشتق ليصبح علما هذا اسم علم + +165 +00:15:43,090 --> 00:15:51,040 +إيه؟ مشتق أو منقول لكن سعاد زيد فقط لم يستخدم في + +166 +00:15:51,040 --> 00:15:56,120 +العربية إلا أن يكون اسما فهو مرتجل ولذلك العلماء + +167 +00:15:56,120 --> 00:16:02,240 +قالوا لفظ الجلالة أو الله علم يطلق على المعبودي + +168 +00:16:02,240 --> 00:16:09,080 +بحق مرتجل غير مشتق و قيل و هذه كلمة قيل معناته أن + +169 +00:16:09,080 --> 00:16:17,420 +فيها في رأي آخر و قيل مشتق من لام و ياء و هاء لام + +170 +00:16:17,420 --> 00:16:27,540 +ياء هاء من لها يليه بمعنى ارتفع لها أيه يليه بمعنى + +171 +00:16:27,540 --> 00:16:34,860 +أيه ارتفع ولذلك العرب قديما أطلقوا على الشمس إله + +172 +00:16:34,860 --> 00:16:42,310 +قالوا عنها أيه يعني إله يعني المرتفعة وقيل أيضًا + +173 +00:16:42,310 --> 00:16:47,450 +أنه مشتق من lamb و wow الاول من lamb و يأوها + +174 +00:16:47,450 --> 00:16:55,610 +الثاني من lamb و wow يليئه لوها بمعنى + +175 +00:16:55,610 --> 00:17:03,050 +احتجب و استتر بمعنى أيه احتجب من lamb و wow لاها + +176 +00:17:03,050 --> 00:17:09,160 +يلوه لوها بمعنى أيه احتجب و استتر وسواء كان ارتفع + +177 +00:17:09,160 --> 00:17:14,880 +أو احتجب واستتر فهو يعني يليق بحق الله عز وجل لأنه + +178 +00:17:14,880 --> 00:17:20,040 +المرتفع و خاصة في الدنيا و لأنه المحتجب المستتر + +179 +00:17:20,040 --> 00:17:27,620 +عنه بذاته و ليس بأثاره الناس لا يرون الله عز وجل + +180 +00:17:27,620 --> 00:17:34,380 +بذاته إلا يوم القيامة و هي الجائزة الكبرى الجائزة + +181 +00:17:34,380 --> 00:17:38,050 +.. حتى الملائكة يعني جبريل عليه السلام لما أوصل + +182 +00:17:38,050 --> 00:17:43,930 +محمد صلى الله عليه وسلم في قصة الإسراء و المعراج + +183 +00:17:43,930 --> 00:17:48,050 +قال له أنا هنا خلاص مابقدرش أعدي أنت تستطيع أن + +184 +00:17:48,050 --> 00:17:54,250 +تسير لوحدك عند شجرة المنتهى اسمها شجرة المنتهى + +185 +00:17:54,250 --> 00:17:58,490 +يعني سدرة المنتهى يعني الملائكة لا تستطيع أن يعني + +186 +00:17:58,490 --> 00:18:04,830 +بعضهم طبعا واضح أنه في حملة عرش أيضًا اختلف ولذلك هو + +187 +00:18:04,830 --> 00:18:08,790 +محتجب و مستتر عنا كما قلت بذاته، ما هو احنا واحد + +188 +00:18:08,790 --> 00:18:11,790 +يقول احتجب و مستتر، لأ، الله عز وجل موجود في كل + +189 +00:18:11,790 --> 00:18:17,670 +زمان و مكان، لكنه محتجب و مستتر و مرتفع عنا بذاته، + +190 +00:18:17,670 --> 00:18:22,710 +على فكرة مسألة مرتفع، حتى فيها خلاف، لكن هذا + +191 +00:18:22,710 --> 00:18:26,550 +الارتفاع، ارتفاع معنوي، بمعنى أنه احنا لما نتوجه + +192 +00:18:26,550 --> 00:18:31,130 +إلى الله بالدعاء، بنقول هيك ولا بنقول هيك؟ بنرفع + +193 +00:18:31,130 --> 00:18:37,310 +أيدنا إلى السماء لأن الله عز وجل مرتفع عننا مكانا + +194 +00:18:37,310 --> 00:18:44,550 +وزمانا ومقاما وغيرها ولذلك سواء كان بمعنى ارتفع أو + +195 +00:18:44,550 --> 00:18:49,590 +احتجب واستتر فهما يليق فهذه الأشياء تليق بالله عز + +196 +00:18:49,590 --> 00:18:55,950 +وجل وكما قلت لا يرى الله عز وجل إلا بعد أن تستقر + +197 +00:18:55,950 --> 00:19:02,610 +الأمور في الآخرة إنما أقلهم أقلهم من يجلس على يعني + +198 +00:19:02,610 --> 00:19:08,890 +كثير هكذا مرتفع من الزمرد والياقوت والمرجان هذا + +199 +00:19:08,890 --> 00:19:13,870 +أقلهم وكلهم يرى الله لأن الله عز وجل بعد أن يجلس + +200 +00:19:13,870 --> 00:19:21,810 +يتجلى عليهم يتجلى بمعنى يظهر عليهم فيرونه كما يُرى + +201 +00:19:21,810 --> 00:19:26,390 +تُرى الشمس في كبد النهار أو كما يُرى القمر ما ما + +202 +00:19:26,390 --> 00:19:32,790 +لا ساترة أو لا ستارة بينه وبينهم يعود الواحد منهم + +203 +00:19:32,790 --> 00:19:38,770 +فيقول ما فعلت فيقول كأني لم أرى شقاء أبدا لأن هي + +204 +00:19:38,770 --> 00:19:44,190 +الجائزة الكبرى شوفوا كل نعم الجنة لا تُعادل رؤية + +205 +00:19:44,190 --> 00:19:48,590 +وجه الله عز وجل، كلها مجتمعة، مع أن أقل أو آخر + +206 +00:19:48,590 --> 00:19:54,050 +الداخلين إلى الجنة يأخذ مثل عشرة أضعاف أحسن ملك في + +207 +00:19:54,050 --> 00:19:57,630 +الدنيا أو أغنى ملك في الدنيا بيأخذ عشر أضعاف، + +208 +00:19:57,630 --> 00:20:01,650 +لاحظوا احنا لو جلنا ناخد عشرة في المية من نصيب أحد + +209 +00:20:01,650 --> 00:20:05,510 +الملوك، بنكون كأننا عيشنا ملوك لكن انظروا، آخر من + +210 +00:20:05,510 --> 00:20:09,150 +يدخل الجنة، من من يخرج من النار، يعني هذا مش دخل + +211 +00:20:09,150 --> 00:20:12,870 +الجنة مباشرة، لهذا كان في النار، وأخذ نصيبه في + +212 +00:20:12,870 --> 00:20:16,510 +النار، ثم جاء، ثم انتقل إلى الجنة، يقول الله عز + +213 +00:20:16,510 --> 00:20:21,270 +وجل، هل يكفيك؟ ملك أحسن ملك في الدنيا بيقول لهم كف + +214 +00:20:21,270 --> 00:20:25,390 +يقول ولك مثله ومثله ومثله ومثله إلى عشرة أضعاف + +215 +00:20:25,390 --> 00:20:30,750 +هذا أقلهم كل هذا لا يساوي النظر إلى وجه الله عز + +216 +00:20:30,750 --> 00:20:35,330 +وجل يوم القيامة وأرجو جميعا أن نكون ممن يرون الله + +217 +00:20:35,330 --> 00:20:40,030 +عز وجل يوم القيامة الحمد لله + +218 +00:21:00,230 --> 00:21:06,290 +مبتدأ مرفوع علامة رفعه الضمة الظاهرة طيب الحمد قراءة + +219 +00:21:06,290 --> 00:21:10,790 +النصب قراءة واحدة للمحضرة و للبجاة ما ينفعش هذا + +220 +00:21:10,790 --> 00:21:13,710 +قرآن مفترض يعني تكونوا عارفين جولي + +221 +00:21:18,350 --> 00:21:24,010 +لأ خلّيها مفعول به صحيح هذا أحد .. أحد وجهين نصب + +222 +00:21:24,010 --> 00:21:28,090 +أنه مفعول به لفعل محذوف تقديره أتلو أقول الحمد + +223 +00:21:28,090 --> 00:21:33,110 +أقرأ الحمد أسف أتلو الحمد أقرأ الحمد أقول الحمد + +224 +00:21:33,110 --> 00:21:38,970 +أما الثاني فهو مفعول مطلق لفعل محذوف تقديره أحمد + +225 +00:21:38,970 --> 00:21:44,410 +الحمد أحمد الحمد إذا في الرفع هناك توجيه واحد أنه + +226 +00:21:44,410 --> 00:21:50,390 +مبتدأ أما النصب فله إيه؟ توجيهان إما مفعول به أو + +227 +00:21:50,390 --> 00:21:59,470 +مفعول مطلق طيب الحمد بالجري .. بالجري .. من تعرف؟ + +228 +00:21:59,470 --> 00:22:03,850 +لأ مضفئ ليه .. لأي شيء هو مجرور نحن نقوله باسم + +229 +00:22:03,850 --> 00:22:08,510 +مجرور ما الذي جرهه؟ + +230 +00:22:08,510 --> 00:22:11,850 +بالضبط في شيء في اللغة اسمه .. اسم الإعراب + +231 +00:22:11,850 --> 00:22:17,410 +بالمجاورة اسمه إيه؟ انظرنا معي على السبورة في عندنا + +232 +00:22:17,410 --> 00:22:28,930 +هذا جحر ضب خرب خدتها طبعا بس بتنسوا هذا جحر ضب + +233 +00:22:28,930 --> 00:22:37,270 +إيه؟ هذا مبتدأ وجحر خبره مبتدأ وضب مضاف إليه وخرب + +234 +00:22:37,270 --> 00:22:45,330 +مضاف إليها لأ هو في الأصل صفة لجحر لأنه اللي خرب مش + +235 +00:22:45,330 --> 00:22:50,290 +الضب هو صفة في كل الأحوال لكنه لو قلنا .. لو قلنا + +236 +00:22:50,290 --> 00:22:53,670 +خرب إن واحد قال أه خرب صفة لضب نقوله غلط لأنه مش + +237 +00:22:53,670 --> 00:22:58,530 +ال .. الموصوف بالخراب ليس الضب بل الجحر إذا هو صفة + +238 +00:22:58,530 --> 00:23:04,150 +لمين؟ كان الأصل أن يقول هذا جحر ضب إيه خرب لكنه + +239 +00:23:04,150 --> 00:23:09,510 +قال إيه؟ لأنه جاور المجرور جاور إيه؟ هذا ما يسميه + +240 +00:23:09,510 --> 00:23:12,690 +انحاء الإعراب بالمجاورة + +241 +00:23:14,330 --> 00:23:16,870 +اسمه هيك الإعراب بالمجاورة يعني بيقول مجرور + +242 +00:23:16,870 --> 00:23:21,830 +بالمجاورة هذا هو يعني لو بنا يعرف ضب خريب خريب + +243 +00:23:21,830 --> 00:23:28,130 +مجرور بالمجاورة خلاص نعرفه طيب الآن نعود إلى بسم + +244 +00:23:28,130 --> 00:23:32,530 +الله الرحمن الرحيم احنا بيقول بسم الله الرحمن + +245 +00:23:32,530 --> 00:23:37,970 +الرحيم الحمد في حالة الوصل وليس في حالة الوقف في + +246 +00:23:37,970 --> 00:23:44,010 +حالة إيه الوصل وليس في حالة الوقف بمعنى لو قلت بسم + +247 +00:23:44,010 --> 00:23:48,510 +الله الرحمن الرحيم ووقفت، لا يجوز أن أقول + +248 +00:23:48,510 --> 00:23:57,610 +الرحماني، لأن أنا قطعت، فصلت، لكن بسم الله الرحمن + +249 +00:23:57,610 --> 00:24:03,420 +الرحيم، أقول الحمد أو الحمدة لكن أقول بسم الله + +250 +00:24:03,420 --> 00:24:08,760 +الرحمن الرحيم الحمد والحمد والحمد إذا وصلت إذا + +251 +00:24:08,760 --> 00:24:13,820 +قطعت يجوز الرفع والنصب فقط أما إذا وصلت فيجوز + +252 +00:24:13,820 --> 00:24:20,960 +الرفع والنصب والجر وهذا يعني من وجوه الإعجاز في + +253 +00:24:20,960 --> 00:24:26,010 +الإعراب هذا من وجوه إيه؟ ولسه هتاخدوا .. هناخدوا + +254 +00:24:26,010 --> 00:24:30,110 +.. هنعرف في هذه الصورة وجوه كثيرة من إعجازي + +255 +00:24:30,110 --> 00:24:35,810 +الإعراب طبعا احنا متحدث عن إعجاز بياني ولفظي و + +256 +00:24:35,810 --> 00:24:40,150 +طبي وهندسي و .. و أيضًا إعجاز إعرابي لأن كلمة + +257 +00:24:40,150 --> 00:24:45,950 +واحدة يمكن أن تكون مرفوعة أو منصوبة أو مجرورة هذا + +258 +00:24:45,950 --> 00:24:51,770 +فيها إعجاز ليس كل كلمة يمكن أن تكون هكذا الحمد و + +259 +00:24:51,770 --> 00:24:56,010 +وكما قلت بالرفع مبتدأ بالنصب إما مفرول به أو مفرول + +260 +00:24:56,010 --> 00:25:02,170 +مطلق بالجر مجرورة بالمجاورة بشرط الوصل وليس الوقف + +261 +00:25:02,170 --> 00:25:14,610 +لله مستسمع يعني اللام حرف جر مبني على الكسر لما حل + +262 +00:25:14,610 --> 00:25:20,510 +له من الإعراب ولفظ الجلالة اسم مجرور باللام علامة + +263 +00:25:20,510 --> 00:25:26,890 +جره الكسر الظاهر على آخره وشبه الجملة متعلق بمحذوف + +264 +00:25:26,890 --> 00:25:31,130 +خبر المبتدأ احنا لو أعربنا الحمد لله أعربنا الحمد + +265 +00:25:31,130 --> 00:25:36,390 +ومبتدأ فبنعرف لفظ الجار والمجرور متعلق بمحذوف خبر + +266 +00:25:36,390 --> 00:25:40,090 +المبتدأ طيب لو أعربنا مفعول به أو مفعول مطلق + +267 +00:25:40,090 --> 00:25:45,650 +ببساطة نقول الجار والمجرور متعلق بالحمد أعيد ثاني + +268 +00:25:45,650 --> 00:25:52,350 +لو أعربنا الحمد ومبتدأ شبه الجملة إعرابها متعلق + +269 +00:25:52,350 --> 00:25:55,990 +بمحذوف خبر المبتدأ طيب ما أعربناش الحمد ومبتدأ + +270 +00:25:55,990 --> 00:26:02,850 +أعربنا مفعول به أو مفعول مطلق أو مجرور بالمجاورة + +271 +00:26:02,850 --> 00:26:07,470 +شبه الجملة متعلق بالحمد شبه الجملة متعلق بمين؟ + +272 +00:26:07,470 --> 00:26:16,350 +بالحمد لأنه مصدر لأنه مصدر ربي + +273 +00:26:16,350 --> 00:26:20,190 +أو + +274 +00:26:20,190 --> 00:26:25,830 +بدل ولاحظوا معاي كلمة رب ليس لها قدسية كلفظ + +275 +00:26:25,830 --> 00:26:32,530 +الجلالة الله ولذلك الأصل في إعرابها صفة لكن يمكن + +276 +00:26:32,530 --> 00:26:38,170 +إعرابها بدلا لأنها أضيفت إلى العالمين يعني لوعدها + +277 +00:26:38,170 --> 00:26:44,630 +كلمة رب هي ليست بدلا من الله عيد ثاني كلمة رب كلمة + +278 +00:26:44,630 --> 00:26:51,830 +رب ليست بدلا من الله واحدة لأن كلمة رب يمكن أن + +279 +00:26:51,830 --> 00:26:57,070 +تُطلق على أي رئيس يعني رب البيت، رب العمل، رب + +280 +00:26:57,070 --> 00:27:04,890 +الأسرة، رب العائلة، رب البلد، القرية، رب سيد يعني + +281 +00:27:04,890 --> 00:27:11,000 +كلمة رب بمعنى سيد لكن رب العالمين هو الله، الإضافة + +282 +00:27:11,000 --> 00:27:17,980 +إلى كلمة العالمين هي التي جعلتها يمكن أن تكون بدلا + +283 +00:27:17,980 --> 00:27:23,900 +من الله عز وجل ولذلك هي إعرابها إما صفة أو بدل، وفي + +284 +00:27:23,900 --> 00:27:28,160 +الحالتين تكون إيه، لكن سنرى في المحاضرة القادمة + +285 +00:27:28,160 --> 00:27:33,660 +أنها يمكن أن تكون منصوبة أو مرفوعة قبل أن ننهي هل + +286 +00:27:33,660 --> 00:27:38,180 +من سؤال عما سبق؟ إذاً، إلى اللقاء في المحاضرة القادمة diff --git a/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/FdYSirYJfQA_postprocess.srt b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/FdYSirYJfQA_postprocess.srt new file mode 100644 index 0000000000000000000000000000000000000000..4d34d33ac256e17cb3614fa2d5e29f127ca97a61 --- /dev/null +++ b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/FdYSirYJfQA_postprocess.srt @@ -0,0 +1,1144 @@ +1 +00:00:20,820 --> 00:00:22,440 +أعوذ بالله من الشيطان الرجيم بسم الله الرحمن + +2 +00:00:22,440 --> 00:00:25,860 +الرحيم في المحاضرة الماضية كنا قد انتهينا من + +3 +00:00:25,860 --> 00:00:33,580 +الحديث عن أعلم وأرى و به ختمنا الحديث عن نحو + +4 +00:00:33,580 --> 00:00:37,200 +النظري في هذا الفصل اليوم ان شاء الله سنبدأ في + +5 +00:00:37,200 --> 00:00:41,620 +الحديث عن أشياء تطبيقية في الإعراب و خاصة من + +6 +00:00:41,620 --> 00:00:45,720 +القرآن الكريم وسنبدأ في الحديث عن إعرابي سورة + +7 +00:00:45,720 --> 00:00:50,300 +الفاتحةقبل أن نبدأ فيها كما تعودنا إن كان هناك + +8 +00:00:50,300 --> 00:00:55,000 +سؤال عما سبق، من عندها سؤال أو استفسار أو تعليق + +9 +00:00:55,000 --> 00:01:00,420 +عما سبق، إذا نبدأ في صورة الفاتحة و كما قلت في + +10 +00:01:00,420 --> 00:01:04,320 +المحاضرة الماضية، الحديث ليس عن الإعراب فقط، بل عن + +11 +00:01:04,320 --> 00:01:10,790 +كل ما يتعلق بصورة الفاتحةو يعني صورة الفاتحة لها + +12 +00:01:10,790 --> 00:01:15,590 +أسماء متعددة و لها أهمية عظيمة و مقام كريم عندنا + +13 +00:01:15,590 --> 00:01:21,610 +كمسلمين فمن تحدثنا عن هذا .. عن هذه الأهمية و هذه + +14 +00:01:21,610 --> 00:01:27,970 +المكانة لصورة الفاتحة؟ من حضرت شيئا عنها فتحدثنا + +15 +00:01:27,970 --> 00:01:36,930 +.. اه من .. من .. طيب يلا احكي قولي عن كل ما + +16 +00:01:36,930 --> 00:01:42,300 +تعرفين عنهاالمهم أسوأ صورة الفاتحة، فاتحة الكتاب + +17 +00:01:42,300 --> 00:01:46,460 +لأنه يفتح بها القرآن الكريم ويفتح بها الصلاوات + +18 +00:01:46,460 --> 00:01:50,580 +وتسمى أيضا بأم الكتاب لأنها اشتغلت على المقصد + +19 +00:01:50,580 --> 00:01:54,020 +الأساسي يعني تشتغل جانب العقيدة وجانب أخر يعني + +20 +00:01:54,020 --> 00:01:57,640 +يعني فيها عبادة وفيها عقيدة وفيها دعاء و هي بحد + +21 +00:01:57,640 --> 00:02:03,060 +ذاتها دعاء نعم و أيضا سميت السبع المفاني لأنها سبع + +22 +00:02:03,060 --> 00:02:07,340 +آيات تتثنى في كل صلاة تتثنى يعني تكرر + +23 +00:02:13,830 --> 00:02:22,430 +ولها طبعا يعني هذا جزء من أسمائها و أهميتها بسم + +24 +00:02:22,430 --> 00:02:27,830 +الله أبدأ، بسم الله أتلو، بسم الله أقرأ، لأنه + +25 +00:02:27,830 --> 00:02:33,410 +دائما المقدم والأكثر عناية واهتماما منه + +26 +00:02:36,890 --> 00:02:42,830 +إذا باسمي متعلق بمحذوف اسم أو متعلق بمحذوف فعل + +27 +00:02:42,830 --> 00:02:51,630 +الآن السؤال أيهما أقوى تعلقه باسم أم تعلقه بفعل؟ + +28 +00:02:51,630 --> 00:02:54,830 +ما الأقوى؟ لان قلنا الأقوى أن نقدم باسم الله في + +29 +00:02:54,830 --> 00:02:58,850 +التقديم والتأخير لكن السؤال الآن الثاني أيهما أقوى + +30 +00:02:58,850 --> 00:03:06,160 +أن نعلقه بفعل أم باسم؟طبعا بفعل أقوى لأن العربة + +31 +00:03:06,160 --> 00:03:11,540 +تبدأ كلامها بالأفعال وشيء آخر وجدنا في القرآن + +32 +00:03:11,540 --> 00:03:17,120 +الكريم أيضا أن كثيرا من الآيات تبدأ بجار ومجرور + +33 +00:03:17,120 --> 00:03:23,600 +يقدر بفعل انظروا إلى قول الله عز وجل في تسع آيات + +34 +00:03:23,600 --> 00:03:32,040 +إلى فرعون وقومه والتقدير اذهباذهب في تسع آيات او + +35 +00:03:32,040 --> 00:03:37,680 +في تسع آيات اذهب، اذا الجار المجرور علقناه هنا + +36 +00:03:37,680 --> 00:03:43,060 +بإيه؟ بفعل وانظروا نحن نقول لبعضنا البعض بالرفاه + +37 +00:03:43,060 --> 00:03:47,480 +والبنين، ما معناها؟ ما التقدير الفعلي؟ تزوجت + +38 +00:03:47,480 --> 00:03:52,020 +بالرفاه والبنين، اذا ايضا التقدير هنا تقدير ايه؟ + +39 +00:03:52,020 --> 00:03:59,410 +فعل، اذا العرب يميلون ان يبدأ جملهمبالفعل و كذلك + +40 +00:03:59,410 --> 00:04:03,990 +تقدير الجار والمجرور أو تقدير متعلق الجار المجرور + +41 +00:04:03,990 --> 00:04:09,290 +يقدرونه بالفعل أكثر من تقدير ي بالاسم ولذلك أقول + +42 +00:04:09,290 --> 00:04:16,390 +مرة ثانية باسمي الجار والمجرور متعلق بمحذوف فعل أو + +43 +00:04:16,390 --> 00:04:24,030 +اسم لكن الأقوى أن يكون متعلق بمحذوف فعل باسمي الله + +44 +00:04:24,030 --> 00:04:29,980 +ما إعراب لفظ الجلالةالله غير الأخوات اللي جاوبوا + +45 +00:04:29,980 --> 00:04:36,700 +نعم لأ انت جاوبتي أيضا طيب نسمع هنا مضاف + +46 +00:04:36,700 --> 00:04:44,760 +الي مجرور و علامة جره الكسرة بسم الله ما تعريف لفظ + +47 +00:04:44,760 --> 00:04:50,740 +الجلالة ما .. ما .. ما تعريف طبعا هي الله هذه + +48 +00:04:50,740 --> 00:04:58,960 +الكلمة فيها ألف و لان فيها إيه؟ هي .. هي ..صحيح + +49 +00:04:58,960 --> 00:05:04,660 +لكنها لازمة لأن في ألف ولام تكون غير لازمة يعني لو + +50 +00:05:04,660 --> 00:05:09,400 +قلت الراجل الراجل ممكن نعرف ألف ولام لكن الله هي + +51 +00:05:09,400 --> 00:05:14,490 +لازمةلأن الالف واللام الحقيقة لها معاني متعددة + +52 +00:05:14,490 --> 00:05:17,790 +ممكن تكون عهدية وممكن تكون جنسية كما درستم سابقا + +53 +00:05:17,790 --> 00:05:23,590 +ممكن تكون الف والام بمعنى العهد وممكن تكون عهدية + +54 +00:05:23,590 --> 00:05:27,270 +وجنسية وعهدية احنا تعرفين انه قسمت ايضا الى عهدية + +55 +00:05:27,270 --> 00:05:32,590 +ذهنية وعهدية ذكرية وفيه ايضا عهدية للشخص وعهدية + +56 +00:05:32,590 --> 00:05:39,040 +للجنس يعني عهدية للشخص لو قلت الغلامأو مثلا نقول + +57 +00:05:39,040 --> 00:05:43,060 +اشتريت الغلام، بلاش اشتريت عشان نعود إلى مسألة + +58 +00:05:43,060 --> 00:05:47,320 +العبودية، نقول يعني رأيت الغلام، رأيت الغلام، + +59 +00:05:47,320 --> 00:05:52,720 +الألف واللام في الغلام عادية، لكن عادية للشخص، + +60 +00:05:52,720 --> 00:05:57,720 +بخلاف لو قلت اسقن الماء، الماء الألف واللام فيها + +61 +00:05:57,720 --> 00:06:02,660 +عادية، لكنها للجنس، يعني اسقني من جنس الماءإذا في + +62 +00:06:02,660 --> 00:06:06,800 +فرق أيضا بين العهدية سواء كان الذكرية أو الذهنية + +63 +00:06:06,800 --> 00:06:11,340 +أو الشخصية أو الجنسية أيضا فيها فرق زي كلمته + +64 +00:06:11,340 --> 00:06:15,760 +المعهود + +65 +00:06:15,760 --> 00:06:22,340 +المعروف هذه عهدية ذكرية يمكن أن تكون أيضا الألف + +66 +00:06:22,340 --> 00:06:29,510 +واللام للحضور كأن أقول خرجت فإذا الأسد بالبابخرجت + +67 +00:06:29,510 --> 00:06:34,570 +فإيه ده إيه؟ حاضر يعني حاضر الأسد يعني حاضر يعني + +68 +00:06:34,570 --> 00:06:41,210 +أو للمح الصفة من وراء التسمية يمكن أن تكون الألف + +69 +00:06:41,210 --> 00:06:50,170 +والان إيه؟ للمح الصفة من وراء التسمية كيف يعني؟ + +70 +00:06:50,170 --> 00:06:56,950 +واحد رزقه الله بغلام فسماه حارث حارث + +71 +00:06:56,950 --> 00:07:04,990 +اسم فاعل من حرثةهو يعني يقصد من وراي التسمية أن + +72 +00:07:04,990 --> 00:07:08,970 +يكبر .. يعني أن يعيش .. مايموتش يعني .. محروس يعني + +73 +00:07:08,970 --> 00:07:13,050 +.. يعني تيمنا .. و طبعا الإسلام .. الإسلام فيه هذا + +74 +00:07:13,050 --> 00:07:16,890 +التفاؤل .. يعني الإسلام ليس دين تشاؤم بل دين تفاؤل + +75 +00:07:16,890 --> 00:07:20,370 +.. حتى في .. في التسميةولذلك الرسول صلى الله عليه + +76 +00:07:20,370 --> 00:07:23,890 +و سلم قال لنا ما تسموش تخر و حرب و حجر و هذه + +77 +00:07:23,890 --> 00:07:27,810 +الكلمات اللي فيها دبش يعني جالنا سموا أسماء يعني + +78 +00:07:27,810 --> 00:07:33,430 +محمد، محمود، عبد الله، فيها أسماء فيها جمال ولذلك + +79 +00:07:33,430 --> 00:07:37,610 +دائما الإنسان إذا أراد أن يطلق اسما على ابنه الأصل + +80 +00:07:37,610 --> 00:07:42,350 +أن يعرف ما هو الإسم وما معناه في كثير مننا بيطلق + +81 +00:07:42,350 --> 00:07:46,900 +الإسم دون أن يعرف المعنى يسموا حتى أسماء أجنبيةلكن + +82 +00:07:46,900 --> 00:07:56,400 +سماه حارث تيامنا انه سيكبر فيحرث الأرضفي كثير من + +83 +00:07:56,400 --> 00:07:59,220 +الناس بيقولوا والله حراث، حراث يعني عمره 12، 13 + +84 +00:07:59,220 --> 00:08:02,200 +سنة، يعني لو قالله .. لو سأله .. قالله ما .. يعني + +85 +00:08:02,200 --> 00:08:05,620 +ما عمره صفلي هذا الغلام، قالله والله حراث، بيقولوا + +86 +00:08:05,620 --> 00:08:09,440 +هيك، الإجابة أن والله وصل إلى أنه يكون حراث، حراث + +87 +00:08:09,440 --> 00:08:14,020 +يعني 13، 12، 14 سنة، فهو شوف لحظة معايا تسميه أن + +88 +00:08:14,020 --> 00:08:17,580 +هو ي .. هذا .. هذا هو معنى حالث، لكن واحد تاني قال + +89 +00:08:17,580 --> 00:08:22,370 +لأ أنا مابديش أسميه حالث، بسميه الحالفالألف واللام + +90 +00:08:22,370 --> 00:08:28,270 +اللى جاء بها في الاسم لكى تلمح الصفة اللى يريدها + +91 +00:08:28,270 --> 00:08:34,010 +من وراء تسميته بكلمة حارث كالفرق بين محمد والمحمد + +92 +00:08:34,010 --> 00:08:39,850 +او محمود والمحمود او الحسن او حسن والحسن او حسين + +93 +00:08:39,850 --> 00:08:45,130 +والحسين او يزيد واليزيد او يحيا واليحيا اذا دخلت + +94 +00:08:45,130 --> 00:08:50,820 +الألف واللام على علمالهدف منها أن تلمح الصفة من + +95 +00:08:50,820 --> 00:08:56,460 +ورا التسميع واحد سمى اسمه ابنه محمود، ليه؟ كي يكبر + +96 +00:08:56,460 --> 00:09:02,520 +فيفعل أفعال يحمد عليها، يكونوا محمودا يعني طب لو + +97 +00:09:02,520 --> 00:09:06,360 +جال قال محمود، قال أنا يعني كي يعلم السامع إن أنا + +98 +00:09:06,360 --> 00:09:10,640 +سميته محمود لكي يحمد في الدنيا، وطبعا اللي بيحمد + +99 +00:09:10,640 --> 00:09:15,600 +في الدنيا أيضا يحمد ان شاء الله في الآخرويمكن أن + +100 +00:09:15,600 --> 00:09:18,980 +تأتي أيضًا زائدة لازمة الألف واللام زائدة لازمة + +101 +00:09:18,980 --> 00:09:22,320 +كما في كلمة الآن أو في الأسماء الموصولة الذي و + +102 +00:09:22,320 --> 00:09:27,320 +التي ولا ذاني ولا تاني هل نستطيع أن نحذف الألف + +103 +00:09:27,320 --> 00:09:31,860 +واللام من الآن؟ هي .. هي آن .. هي آن معناها وقت + +104 +00:09:31,860 --> 00:09:36,160 +لكن الآن هل نستطيع أن نحذف الألف واللام و تظهر + +105 +00:09:36,160 --> 00:09:39,180 +الكلمة على .. على .. على وقت .. على أسف على + +106 +00:09:39,180 --> 00:09:43,820 +معناها؟ لأ، إذا هي زائدة صحيح لكنها لازمة + +107 +00:09:45,630 --> 00:09:51,430 +بسم الله الرحمن + +108 +00:09:51,430 --> 00:09:58,310 +أو طبعا هي الرحمن الرحيم صفتان خلّيكم معاه الرحمن + +109 +00:09:58,310 --> 00:10:03,490 +الرحيم صفتان لله مجرورتان يعني الرحمن الرحيم لكن + +110 +00:10:03,490 --> 00:10:08,730 +كلمة الرحمن بتختلف عن الرحيم قولي الرحمن صفة + +111 +00:10:08,730 --> 00:10:12,900 +متعلقة بداية الله سبحانه وتعالىو أما الرحيم متعلقة + +112 +00:10:12,900 --> 00:10:16,420 +يعني هي لله سبحانه و تعالى متعلقة بفعلي و الرحيم + +113 +00:10:16,420 --> 00:10:20,580 +يعني هي متعلقة او خليني احكي من الرحمن اشمل و + +114 +00:10:20,580 --> 00:10:24,080 +عاملة ان انا بتشمل لكسل مثلا الكافر يعني كأنك + +115 +00:10:24,080 --> 00:10:30,380 +تقولين يمكن أن تطلق على المخلوق أنه رحيم لكنه لا + +116 +00:10:30,380 --> 00:10:35,460 +يطلق على المخلوق أنه رحمن يعني الرحمن الرحمن و + +117 +00:10:35,460 --> 00:10:39,930 +الرحيم صفتان لله عز وجل لا خلافةفي ذلك لكن الرحمن + +118 +00:10:39,930 --> 00:10:45,710 +صفة تختص بالله لدرجة أنها تصبح علما لله عز و جل + +119 +00:10:45,710 --> 00:10:51,850 +ولذلك أما الرحيم فهي صفة لله ويمكن أن تطلق على + +120 +00:10:51,850 --> 00:10:58,950 +البشر لا يجوز أن أقول فلان رحمن ولا عمرنا سمعنا + +121 +00:10:58,950 --> 00:11:05,750 +واحد يقول فلان رحمن نسمع فلان رحيمعن الرسول صلى + +122 +00:11:05,750 --> 00:11:10,690 +الله عليه وسلم رحيم رحيم لكن لا يجوز أن نطلق صفة + +123 +00:11:10,690 --> 00:11:15,970 +رحمان بالتحديد على مخلوق هي صفة تقتصب الله عز وجل + +124 +00:11:15,970 --> 00:11:21,410 +ولذلك انه قالوا يجوز أن يكون إعرابها صفة أو بدل + +125 +00:11:21,410 --> 00:11:27,770 +وقد وردت في القرآن الكريم بدلا من الله عز وجل أي + +126 +00:11:27,770 --> 00:11:34,470 +علما لله الرحمن على العرش استوىيعني جاي بدل أن + +127 +00:11:34,470 --> 00:11:40,130 +يقول الله على العرش استوى قال الرحمنه ماجدش الرحيم + +128 +00:11:40,130 --> 00:11:49,350 +قال الرحمنه علم القرآن إذا هي في كلمة الرحمن يجوز + +129 +00:11:49,350 --> 00:11:54,450 +أن تكون صفة ويجوز أن تكون بدلاوفي الحالتين هي + +130 +00:11:54,450 --> 00:11:59,930 +مجرورة وعلى ما تجريها الكسرة الرحيم فقط لها إعراب + +131 +00:11:59,930 --> 00:12:04,630 +واحد أنها صفة و لا يجوز أن تكون بدل لأنه لو كانت + +132 +00:12:04,630 --> 00:12:10,410 +بدل من الله ستكون كأنها علب وهذا لا يجوز لأننا نصف + +133 +00:12:10,410 --> 00:12:16,650 +المخلوق البشري بأنه رحيم بسم الله الرحمن الرحيم + +134 +00:12:16,650 --> 00:12:23,870 +قولي نسأل اسم الرحمنمسيلما الكذاب يعني كان سبب + +135 +00:12:23,870 --> 00:12:27,030 +تسييانته من الكذاب او الاهل معروف يعني انه سمى + +136 +00:12:27,030 --> 00:12:30,490 +نفسه رحمان اليمانا صحيح و انا يمكن ذكرتها في + +137 +00:12:30,490 --> 00:12:37,350 +المحاضرة انه الوحيد من البشر اللي اطلق عليه رحمان + +138 +00:12:37,350 --> 00:12:44,740 +هو كذاب هو مسيلما الكذابقال كان أصحابه ينادونه + +139 +00:12:44,740 --> 00:12:50,540 +برحمان اليماما فقيل مسيلما الكذاب لأنه ليس رحمانا + +140 +00:12:50,540 --> 00:12:54,580 +لأن كلمة رحمان لا تطلق إلا على الله عز وجل فقط + +141 +00:12:54,580 --> 00:13:00,460 +طبعا هو لأنه تألها فيعني أطلق على نفسي أنه رحمان + +142 +00:13:00,460 --> 00:13:05,060 +لكنه كذاب و لذا قال قل إيه؟ + +143 +00:13:11,380 --> 00:13:15,240 +طيب احنا .. احنا قولنا .. بدنا نعرف .. عرفنا احنا + +144 +00:13:15,240 --> 00:13:18,900 +.. طيب بدنا نعرف .. نعرف لفظ الجلالة و بعدين نعرف + +145 +00:13:18,900 --> 00:13:30,140 +هل هو مشتق و لا مرتجل و الكلام اللي فيه فبيعرفوا + +146 +00:13:30,140 --> 00:13:32,160 +لفظ الجلالة اسم عالم الدنيا + +147 +00:13:50,800 --> 00:13:56,860 +وليس باسم الله طب في تعريف أخر في تعريفات أخرى + +148 +00:13:56,860 --> 00:14:05,460 +للفظ الجلالة علم يطلق على المعبودي بحقعلن يطلق على + +149 +00:14:05,460 --> 00:14:10,540 +المعبودي بحق لأن هناك معبودات غير الله عز وجل + +150 +00:14:10,540 --> 00:14:17,160 +لكنها ليست حقا بغير حق أما المعبود بحق فهو الله عز + +151 +00:14:17,160 --> 00:14:24,560 +وجل وهو كما قيل مرتجل غير مشتق أيه يعني مرتجل يعني + +152 +00:14:24,560 --> 00:14:29,660 +وضع لكي يكون علما على الله فقطاحنا عندنا في + +153 +00:14:29,660 --> 00:14:32,940 +الأسماء بشكل عام لكي أقرب هذه المسألة من أذهاني + +154 +00:14:32,940 --> 00:14:38,780 +كنا الأعلام عندنا بالتحديد أو الأسماء تنقسم إلى + +155 +00:14:38,780 --> 00:14:45,940 +قسمين أسماء أو أعلام منقولة وأعلام مرتجلة وهي + +156 +00:14:45,940 --> 00:14:49,720 +قليلة جدا في العربية في اللغة العربية يعني سعاد + +157 +00:14:49,720 --> 00:14:58,830 +وزيد فقط علماني مرتجلانو طبعا سعاد علم لامرأة و + +158 +00:14:58,830 --> 00:15:05,030 +زيد علم لرجل مرتجل معناه أنه لم يستخدم في اللغة + +159 +00:15:05,030 --> 00:15:11,970 +العربية لغير أن يكون اسما منقول أو مشتق يعني جاي + +160 +00:15:11,970 --> 00:15:16,190 +من شيء ثم استخدمناه علما الاسم اللي قلتلكي قبل + +161 +00:15:16,190 --> 00:15:21,170 +قليل حالف هو في الأصل اسم فاعل يعني في الأصل هو + +162 +00:15:21,170 --> 00:15:28,610 +ليس علما في الأصل فضل مصدروأحمد فعل مضارع ويزيد + +163 +00:15:28,610 --> 00:15:35,190 +فعل مضارع وحارف اسم فاعل ومحمد اسم مفعول ومحمود + +164 +00:15:35,190 --> 00:15:43,090 +اسم مفعول نقل من هذا المشتق ليصبح علما هذا اسم علم + +165 +00:15:43,090 --> 00:15:51,040 +ايه؟مشتق أو منقول لكن سعاد زيد فقط لم يستخدم في + +166 +00:15:51,040 --> 00:15:56,120 +العربية إلا أن يكون اسما فهو مرتجل ولذلك العلماء + +167 +00:15:56,120 --> 00:16:02,240 +قالوا لفظ الجلالة أو الله علم يطلق على المعبودي + +168 +00:16:02,240 --> 00:16:09,080 +بحق مرتجل غير مشتق و قيل و هذه كلمة قيل معناته أن + +169 +00:16:09,080 --> 00:16:17,420 +فيها في رأي آخر و قيل مشتقمن لام و ياء و هاء لام + +170 +00:16:17,420 --> 00:16:27,540 +ياء هاء من لها يليه بمعنى ارتفع لها ايه يليه بمعنى + +171 +00:16:27,540 --> 00:16:34,860 +ايه ارتفع ولذلك العرب قديما اطلقوا على الشمس اله + +172 +00:16:34,860 --> 00:16:42,310 +قالوا عنها ايه يعني اله يعني المرتفعةوقيل أيضًا + +173 +00:16:42,310 --> 00:16:47,450 +إنه مشتق من lamb و wowها الأول من lamb و يأوها + +174 +00:16:47,450 --> 00:16:55,610 +الثاني من lamb و wowها يليئه لوها بمعنى + +175 +00:16:55,610 --> 00:17:03,050 +احتجب و استطر بمعنى ايه احتجب من lamb و wowها لاها + +176 +00:17:03,050 --> 00:17:09,160 +يلوه لوها بمعنى ايهاحتجب و استطر و سواء كان ارتفع + +177 +00:17:09,160 --> 00:17:14,880 +او احتجب واستطر فهو يعني يريق بحق الله عز وجل لأنه + +178 +00:17:14,880 --> 00:17:20,040 +المرتفع و خاصة في الدنيا و لأنه المحتجب المستتر + +179 +00:17:20,040 --> 00:17:27,620 +عنه بذاته و ليس بأثاره الناس لا يراون الله عز وجل + +180 +00:17:27,620 --> 00:17:34,380 +بذاته إلا يوم القيامة و هي الجائزة الكبرى الجائزة + +181 +00:17:34,380 --> 00:17:38,050 +.. حتى الملائكةيعني جبريل عليه السلام لما أوصل + +182 +00:17:38,050 --> 00:17:43,930 +محمد صلى الله عليه وسلم في قصة الإسراء و المعراج + +183 +00:17:43,930 --> 00:17:48,050 +قال له أنا هنا خلاص مابقدرش أعدي أنت تستطيع أن + +184 +00:17:48,050 --> 00:17:54,250 +تسير لوحدك عند شجرة المنتهى اسمها شجرة المنتهى + +185 +00:17:54,250 --> 00:17:58,490 +يعني سدرة المنتهى يعني الملائكة لا تستطيع أن يعني + +186 +00:17:58,490 --> 00:18:04,830 +بعضهم طبعا واضح أنه في حملة عرش أيضا اختلف ولذلكهو + +187 +00:18:04,830 --> 00:18:08,790 +محتجب و مستتر عنا كما قلت بذاتي، ما هو احنا واحد + +188 +00:18:08,790 --> 00:18:11,790 +يقول احتجب و مستتر، لأ، الله عز وجل موجود في كل + +189 +00:18:11,790 --> 00:18:17,670 +زمان و مكان، لكنه محتجب و مستتر و مرتفع عنا بذاته، + +190 +00:18:17,670 --> 00:18:22,710 +على فكرة مسألة مرتفعة، حتى فيها خلاف، لكن هذا + +191 +00:18:22,710 --> 00:18:26,550 +الارتفاع، ارتفاع معنوي، بمعنى انه احنا لما نتوجه + +192 +00:18:26,550 --> 00:18:31,130 +إلى الله بالدعاء، بنقول هيك ولا بنقول هيك؟بنرفع + +193 +00:18:31,130 --> 00:18:37,310 +أيدنا إلى السماء لأن الله عز وجل مرتفع عننا مكانا + +194 +00:18:37,310 --> 00:18:44,550 +وزمانا ومقاما وغيرها ولذلك سواء كان بمعنى ارتفع او + +195 +00:18:44,550 --> 00:18:49,590 +احتجب واستطر فهما يليق فهذه الأشياء تليق بالله عز + +196 +00:18:49,590 --> 00:18:55,950 +وجل وكما قلت لا نار الله عز وجل الا بعد أن تستقر + +197 +00:18:55,950 --> 00:19:02,610 +الأمورفي الآخرة إنما أقلهم أقلهم من يجلس على يعني + +198 +00:19:02,610 --> 00:19:08,890 +كثير هكذا مرتفع من الزمرد و الياقوت و المرجان هذا + +199 +00:19:08,890 --> 00:19:13,870 +أقلهم و كلهم يرى الله لأن الله عز وجل بعد أن يجلس + +200 +00:19:13,870 --> 00:19:21,810 +يتجلى عليهم يتجلى بمعنى يظهر عليهم فيرونهكما يُرى + +201 +00:19:21,810 --> 00:19:26,390 +تُرى الشمس في كبِد النهار أو كما يُرى القمر ما ما + +202 +00:19:26,390 --> 00:19:32,790 +لا ساترة أو لا ستارة بينه وبينهم يعود الواحد منهم + +203 +00:19:32,790 --> 00:19:38,770 +فيقول ما فعلت فيقول كأني لم أرى شقاء أبدا لأن هي + +204 +00:19:38,770 --> 00:19:44,190 +الجائزة الكبرى شوفوا كل نعم الجنةلا تُعادل رؤية + +205 +00:19:44,190 --> 00:19:48,590 +وجه الله عز و جل، كلها مجتمعة، مع أن أقل أو آخر + +206 +00:19:48,590 --> 00:19:54,050 +الداخلين إلى الجنة يأخذ مثل عشرة أضعاف أحسن ملك في + +207 +00:19:54,050 --> 00:19:57,630 +الدنيا أو أغنى ملك في الدنيا بيأخذ عشر أضعاف، + +208 +00:19:57,630 --> 00:20:01,650 +لاحظوا احنا لو جلنا ناخد عشرة في المية من نصيب أحد + +209 +00:20:01,650 --> 00:20:05,510 +الملوك، بنكون كأننا عيشنا ملوكالكن انظروا، آخر من + +210 +00:20:05,510 --> 00:20:09,150 +يدخل الجنة، من من يخرج من النار، يعني هذا مش دخل + +211 +00:20:09,150 --> 00:20:12,870 +الجنة مباشرة، لهذا كان في النار، وأخذ نصيبه في + +212 +00:20:12,870 --> 00:20:16,510 +النار، ثم جاء، ثم انتقل إلى الجنة، يقول الله عز + +213 +00:20:16,510 --> 00:20:21,270 +وجل، هل يكفيك؟ملك أحسن ملك في الدنيا بيقول لهم كف + +214 +00:20:21,270 --> 00:20:25,390 +يقول ولك مثله و مثله و مثله و مثله إلى عشرة أضعاف + +215 +00:20:25,390 --> 00:20:30,750 +هذا أقلهم كل هذا لا يساوي النظر إلى وجه الله عز + +216 +00:20:30,750 --> 00:20:35,330 +وجل يوم القيامة و أرجو جميعا أن نكون ممن يرون الله + +217 +00:20:35,330 --> 00:20:40,030 +عز وجل يوم القيامة الحمد لله + +218 +00:21:00,230 --> 00:21:06,290 +مبتدأ مرفوع علامة رفعي الضم الظاهرطيب الحمد قراءة + +219 +00:21:06,290 --> 00:21:10,790 +النصب قراءة واحدة للمحضرة و للبجاة ماينفعش هذا + +220 +00:21:10,790 --> 00:21:13,710 +قرآن مفترض يعني تكونوا عارفين جولي + +221 +00:21:18,350 --> 00:21:24,010 +لأ خلّيها مفعول بيه صحيح هذا أحد .. أحد وجهين نصب + +222 +00:21:24,010 --> 00:21:28,090 +أنه مفعول بيه لفعل محذوف تقديره أتلو أقول الحمد + +223 +00:21:28,090 --> 00:21:33,110 +أقرأ الحمد أسف أتلو الحمد أقرأ الحمد أقول الحمد + +224 +00:21:33,110 --> 00:21:38,970 +أما الثاني فهو مفعول مطلق لفعل محذوف تقديره أحمد + +225 +00:21:38,970 --> 00:21:44,410 +الحمد أحمد الحمد إذا في الرفع هناك توجيه واحد أنه + +226 +00:21:44,410 --> 00:21:50,390 +مبتدأأما النصب فله إيه؟ توجيهان إما مفعول به أو + +227 +00:21:50,390 --> 00:21:59,470 +مفعول مطلق طيب الحمد بالجري .. بالجري .. من تعرف؟ + +228 +00:21:59,470 --> 00:22:03,850 +لأ مضفئ ليه .. لأي شيء هو مجرور نحن نقوله باسم + +229 +00:22:03,850 --> 00:22:08,510 +مجرور ما الذي جرهه؟ + +230 +00:22:08,510 --> 00:22:11,850 +بالضبط في شيء في اللغة اسمه .. اسم الإعراف + +231 +00:22:11,850 --> 00:22:17,410 +بالمجاورة اسمه إيه؟انظرنا معي على السبورة في عندنا + +232 +00:22:17,410 --> 00:22:28,930 +هذا جحر ضب خرب خدتها طبعا بس بتنسوا هذا جحر ضب + +233 +00:22:28,930 --> 00:22:37,270 +إيه؟ هذا مبتدأ وجحر خبره مبتدأ وضب مضاف إليه وخرب + +234 +00:22:37,270 --> 00:22:45,330 +مضاف إليها لأ هو في الأصل صفة لجحرلأنه اللي خرب مش + +235 +00:22:45,330 --> 00:22:50,290 +الضب هو صفة في كل الأحوال لكنه لو قلنا .. لو قلنا + +236 +00:22:50,290 --> 00:22:53,670 +خرب إن واحد قال أه خرب صفة لضب نقوله غلط لأنه مش + +237 +00:22:53,670 --> 00:22:58,530 +ال .. الموصوب بالخراب ليس الضب بل الجحر إذا هو صفة + +238 +00:22:58,530 --> 00:23:04,150 +لمين؟ كان الأصل أن يقول هذا جحر ضب إيه خرب لكنه + +239 +00:23:04,150 --> 00:23:09,510 +قال إيه؟ لأنه جاور المجرور جاور إيه؟ هذا ما يسميه + +240 +00:23:09,510 --> 00:23:12,690 +انحاء الإعراب بالمجاورة + +241 +00:23:14,330 --> 00:23:16,870 +اسمه هيك الإعراب بالمجاورة يعني بيقول مجرور + +242 +00:23:16,870 --> 00:23:21,830 +بالمجاورة هذا هو يعني لو بنا يعرف ضب خريب خريب + +243 +00:23:21,830 --> 00:23:28,130 +مجرور بالمجاورة خلاص نعرفه طيب الآن نعود إلى بسم + +244 +00:23:28,130 --> 00:23:32,530 +الله الرحمن الرحيم احنا بيقول بسم الله الرحمن + +245 +00:23:32,530 --> 00:23:37,970 +الرحيم الحمد في حالة الوصل وليس في حالة الوقف في + +246 +00:23:37,970 --> 00:23:44,010 +حالة ايه الوصل وليس في حالة الوقفبمعنى لو قلت بسم + +247 +00:23:44,010 --> 00:23:48,510 +الله الرحمن الرحيم ووقفت، لا يجوز أن أقول + +248 +00:23:48,510 --> 00:23:57,610 +الرحماني، لأن أنا قطعت، فصلت، لكن بسم الله الرحمن + +249 +00:23:57,610 --> 00:24:03,420 +الرحيم، أقول الحمد أو الحمدةلكن أقول بسم الله + +250 +00:24:03,420 --> 00:24:08,760 +الرحمن الرحيم الحمد والحمد والحمد إذا وصلت إذا + +251 +00:24:08,760 --> 00:24:13,820 +قطعت يجوز الرفع والنصب فقط أما إذا وصلت فيجوز + +252 +00:24:13,820 --> 00:24:20,960 +الرفع والنصب والجر وهذا يعني من وجوه الإعجاز في + +253 +00:24:20,960 --> 00:24:26,010 +الإعراب هذا من وجوه إيه؟و لسه هتاخدوا .. هناخدوا + +254 +00:24:26,010 --> 00:24:30,110 +.. هنعرف في هذه الصورة وجوه كثيرة من إعجازي + +255 +00:24:30,110 --> 00:24:35,810 +الإعراب طبعا احنا متحدث عن إعجاز بياني و لفظي و + +256 +00:24:35,810 --> 00:24:40,150 +طبي و هندسي و .. و أيضا إعجاز إعرابي لأن كلمة + +257 +00:24:40,150 --> 00:24:45,950 +واحدة يمكن أن تكون مرفوعة أو منصوبة أو مجرورة هذا + +258 +00:24:45,950 --> 00:24:51,770 +فيها إعجاز ليس كل كلمة يمكن أن تكون هكذاالحمد و + +259 +00:24:51,770 --> 00:24:56,010 +كما قلت بالرفع مبتدأ بالنصب إما مفرول به أو مفرول + +260 +00:24:56,010 --> 00:25:02,170 +مطلق بالجر مجرورة بالمجارة بشرط الوصل و ليس الوقف + +261 +00:25:02,170 --> 00:25:14,610 +لله مستسمع يعني اللام حرف جر مبني علىالكسر لما حل + +262 +00:25:14,610 --> 00:25:20,510 +له من الإعراب ولفظ الجلالة اسم مجرور باللام علامة + +263 +00:25:20,510 --> 00:25:26,890 +جره الكسر الظاهر على آخره وشبه الجملة متعلق بمحذوف + +264 +00:25:26,890 --> 00:25:31,130 +خبر المبتدأ إحنا لو أعربنا الحمد لله أعربنا الحمد + +265 +00:25:31,130 --> 00:25:36,390 +ومبتدأفبنعرف لفظ الجار و المجرور متعلق بمحذوف خبر + +266 +00:25:36,390 --> 00:25:40,090 +المبتدأ طيب لو أعربنا مفعول به أو مفعول مطلق + +267 +00:25:40,090 --> 00:25:45,650 +ببساطة نقول الجار و المجرور متعلق بالحمد أعيد تاني + +268 +00:25:45,650 --> 00:25:52,350 +لو أعربنا الحمد و مبتدأ شبه الجملة إعرابها متعلق + +269 +00:25:52,350 --> 00:25:55,990 +بمحذوف خبر المبتدأ طيب ما أعربناش الحمد و مبتدأ + +270 +00:25:55,990 --> 00:26:02,850 +أعربنامفهول بيه أو مفهول مطلق أو مجرور بالمجارة + +271 +00:26:02,850 --> 00:26:07,470 +شبه الجملة متعلق بالحمد شبه الجملة متعلق بمين؟ + +272 +00:26:07,470 --> 00:26:16,350 +بالحمد لأنه مصدر لأنه مصدر ربي + +273 +00:26:16,350 --> 00:26:20,190 +أو + +274 +00:26:20,190 --> 00:26:25,830 +بدل و لاحظوا معاي كلمة رب ليس لها قدسية كلفظ + +275 +00:26:25,830 --> 00:26:32,530 +الجلالة اللهولذلك الاصل في إعرابها صفة لكن يمكن + +276 +00:26:32,530 --> 00:26:38,170 +إعرابها بدلا لأنها أضيفت إلى العالمين يعني لوعدها + +277 +00:26:38,170 --> 00:26:44,630 +كلمة رب هي ليست بدلا من الله عيد تاني كلمة رب كلمة + +278 +00:26:44,630 --> 00:26:51,830 +ربليست بدلا من الله واحدة لأن كلمة رب يمكن أن + +279 +00:26:51,830 --> 00:26:57,070 +تُطلق على أي رئيس يعني رب البيت، رب العمل، رب + +280 +00:26:57,070 --> 00:27:04,890 +الأسرة، رب العائلة، رب البلد، القرية، رب سيد يعني + +281 +00:27:04,890 --> 00:27:11,000 +كلمة رب بمعنى سيد لكن رب العالمين هو اللهالإضافة + +282 +00:27:11,000 --> 00:27:17,980 +إلى كلمة العالمين هي التي جعلتها يمكن أن تكون بدلا + +283 +00:27:17,980 --> 00:27:23,900 +من الله عز وجل ولذلك هي إعراضها إما صفة أو بدل وفي + +284 +00:27:23,900 --> 00:27:28,160 +الحالتين تكون إيه لكن سنرى في المحاضرة القادمة + +285 +00:27:28,160 --> 00:27:33,660 +أنها يمكن أن تكون منصوبة أو مرفوعة قبل أن ننهي هل + +286 +00:27:33,660 --> 00:27:38,180 +من سؤال عما سبق إذا إلى اللقاء في المحاضرة القادمة + diff --git a/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/FdYSirYJfQA_raw.json b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/FdYSirYJfQA_raw.json new file mode 100644 index 0000000000000000000000000000000000000000..4bb5f7eadd6878039558c2c61ee09e1b04747546 --- /dev/null +++ b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/FdYSirYJfQA_raw.json @@ -0,0 +1 @@ +{"segments": [{"id": 1, "seek": 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" ..", "probability": 0.857421875}, {"start": 296.04, "end": 296.32, "word": " هي", "probability": 0.97900390625}, {"start": 296.32, "end": 296.52, "word": " ..", "probability": 0.91552734375}], "temperature": 1.0}, {"id": 11, "seek": 30983, "start": 298.04, "end": 309.84, "text": "صحيح لكنها لازمة لأن في ألف ولام تكون غير لازمة يعني لو قلت الراجل الراجل ممكن نعرف ألف ولام لكن الله هي لازمة", "tokens": [9381, 5016, 1829, 5016, 44381, 11296, 5296, 31377, 46007, 5296, 33456, 8978, 5551, 46538, 4032, 37440, 6055, 30544, 32771, 13546, 5296, 31377, 46007, 37495, 22653, 45164, 12174, 1211, 2655, 34892, 26108, 1211, 34892, 26108, 1211, 3714, 43020, 8717, 3615, 28480, 5551, 46538, 4032, 37440, 44381, 21984, 39896, 5296, 31377, 46007], "avg_logprob": -0.17585783612494374, "compression_ratio": 1.706896551724138, "no_speech_prob": 3.5762786865234375e-07, "words": [{"start": 298.03999999999996, "end": 298.96, "word": "صحيح", "probability": 0.929931640625}, {"start": 298.96, "end": 299.88, "word": 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{"start": 326.97, "end": 327.27, "word": " عهدية", "probability": 0.9898681640625}, {"start": 327.27, "end": 327.83, "word": " ذهنية", "probability": 0.986572265625}, {"start": 327.83, "end": 328.65, "word": " وعهدية", "probability": 0.97197265625}, {"start": 328.65, "end": 329.23, "word": " ذكرية", "probability": 0.8753662109375}, {"start": 329.23, "end": 330.01, "word": " وفيه", "probability": 0.8024088541666666}, {"start": 330.01, "end": 330.39, "word": " ايضا", "probability": 0.9644775390625}, {"start": 330.39, "end": 331.17, "word": " عهدية", "probability": 0.9940185546875}, {"start": 331.17, "end": 332.07, "word": " للشخص", "probability": 0.986328125}, {"start": 332.07, "end": 332.59, "word": " وعهدية", "probability": 0.98759765625}, {"start": 332.59, "end": 333.39, "word": " للجنس", "probability": 0.9830322265625}, {"start": 333.39, "end": 334.25, "word": " يعني", "probability": 0.92919921875}, {"start": 334.25, "end": 334.67, "word": " عهدية", "probability": 0.98828125}, 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المعايا ممكن أمسكوا لنا إلا ممكن أننا + +11 +00:01:12,040 --> 00:01:18,260 +نعرف تاني حرب إداء يدون على الإيمان تالت حرب إداء + +12 +00:01:18,260 --> 00:01:19,880 +إذا وليه مفاهيم مرضى + +13 +00:01:22,570 --> 00:01:26,730 +لأ حرف ابتداء إذا جاء بعدها مبتدأ مافعالش نقول إذا + +14 +00:01:26,730 --> 00:01:32,450 +وريها .. إذا .. إذا .. هي للابتداء أوي ابتدائية + +15 +00:01:32,450 --> 00:01:35,070 +إذا جاء بعدها مبتدأ مافعالش نقول إذا جاء بعدها فعل + +16 +00:01:35,070 --> 00:01:38,290 +ماضي .. إذا جاء بعدها فعل ماضي تكون حرف غاية مهمل + +17 +00:01:38,290 --> 00:01:43,230 +طيب إذا .. إذا هذا كلام يعني جزء منه صحيح ويعني + +18 +00:01:43,230 --> 00:01:50,600 +يحتاجوا إلى إكمال حتى لها خمسة أوجهللإعراب أولها + +19 +00:01:50,600 --> 00:01:56,120 +أن تكون حرفه أن تكون حرف غاية ولها عملان، البل + +20 +00:01:56,120 --> 00:02:01,680 +الوجه الإعرابي الأول لها أنها حرف .. حرف غاية لكن + +21 +00:02:01,680 --> 00:02:07,420 +لها في هذه الحالة .. لها إيه؟ لها عملان، الأولأنها + +22 +00:02:07,420 --> 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00:07:09,210 +الانتهاء أكلت السمكة حتى رأسها أي إلى رأسها الخامس + +70 +00:07:09,210 --> 00:07:15,890 +ابتدائية وذلك إذا جاء بعدها مبتدأ مرفوعإذا جاء + +71 +00:07:15,890 --> 00:07:22,270 +بعدها إيه؟ أكلت السمكة حتى إيه؟ رأسها، والتقدير + +72 +00:07:22,270 --> 00:07:29,870 +حتى رأسها مأكل، مائرة برأسهامبتدأ ومأكول خبر + +73 +00:07:29,870 --> 00:07:35,430 +المبتدأ هذه الأوجه الإعرابية التي تأتي عليها حتى + +74 +00:07:35,430 --> 00:07:42,590 +حرف غاية عاملة حرف غاية مهمل حرف عطف حرف جر بمعنى + +75 +00:07:42,590 --> 00:07:47,050 +إلى حرف ابتدائي هذه هي الأوجه الإعرابية التي تأتي + +76 +00:07:47,050 --> 00:07:57,070 +عليها حتى في أي سؤال عن حتى؟ وسط ووسطووسطة بفتح + +77 +00:07:57,070 --> 00:08:05,530 +الصيني ووسط بسكون الصيني الفرق بينهما واضح وسطة + +78 +00:08:05,530 --> 00:08:13,370 +ووسط طبعا كلاهما يدل على منتصف الشيطان الكلمتان + +79 +00:08:13,370 --> 00:08:18,830 +تؤديان نفس المعنى وسطة او وسط تؤدي ايه نفس المعنى + +80 +00:08:18,830 --> 00:08:23,270 +لكن في الإعراف باختلف لو قلنا وسطة 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+الداري .. رأيته وسط الداري .. رأيته وسط الداري ما + +93 +00:09:43,880 --> 00:09:48,290 +إعراب وسط؟ظرف مكان منصوب علامة نصبه الفتحة الظاهر + +94 +00:09:48,290 --> 00:09:55,090 +إذا الفرق واضح بين وسط بفتح السين ووسط بسكون السين + +95 +00:09:55,090 --> 00:10:00,570 +وسط اسم المعرب يرفع وينصب ويجر ووسط بالسكون ظرف + +96 +00:10:00,570 --> 00:10:11,910 +مكان منصوب وحده وحده يعرف مفعولا مطلقا لفعل محذوف + +97 +00:10:11,910 --> 00:10:20,770 +تقديره واحدة واحدةمفعول مطلق لفعل محذوف تقديره + +98 +00:10:20,770 --> 00:10:27,530 +واحدة واحدة كما لو قلنا آمنا بالله واحده آمنا + +99 +00:10:27,530 --> 00:10:36,390 +بالله واحده مائرب واحده مفعول مطلق لفعل محذوف + +100 +00:10:36,390 --> 00:10:43,840 +منصوب وعلامة نصبه الفتحةوهذه الكلمة لا تثنى ولا + +101 +00:10:43,840 --> 00:10:50,380 +تجمع لماذا؟ لأنها مصدر والمصادر لا تثنى ولا تجمع + +102 +00:10:50,380 --> 00:10:58,280 +أعيد تاني وحده تعرب مفعول مطلق وهي لا تثنى ولا + +103 +00:10:58,280 --> 00:11:03,120 +تجمع لماذا؟ لأنها مصدر والمصادر لا تثنى ولا تجمع + +104 +00:11:03,120 --> 00:11:12,750 +لكنها تضاف أقول مررت برجلين وحدهمامررت برجالين + +105 +00:11:12,750 --> 00:11:21,430 +وحدهما و لا اقول وحدهما لأ بنفعش بل اقول وحدهما + +106 +00:11:21,430 --> 00:11:25,870 +لأن وحدهما لواحدة مفعول مطلق منصوب بالفتحة و هم + +107 +00:11:25,870 --> 00:11:31,450 +مضاف إليه مررت + +108 +00:11:31,450 --> 00:11:42,080 +برجال وحدهم مررت برجال وحدهمومررت بنساء وحدهن إذا + +109 +00:11:42,080 --> 00:11:50,220 +مررت برجلين وحدهما ومررت برجال وحدهم ومررت بنساء + +110 +00:11:50,220 --> 00:11:55,580 +وحدهن قد + +111 +00:11:55,580 --> 00:12:07,690 +قد بالدالة قد بالدالة يمكن أن تكون حرف تقليلحرف + +112 +00:12:07,690 --> 00:12:17,610 +تقليل إذا دخلت على الفعل المضارع لأمر غير معهود قد + +113 +00:12:17,610 --> 00:12:26,650 +تفيد التقليل إذا دخلت على فعل مضارع لأمر غير معهود + +114 +00:12:26,650 --> 00:12:35,240 +مثال قد ينجح الكسلانقد ينجحوا الكسلان الكسلان في + +115 +00:12:35,240 --> 00:12:39,160 +العادة في العادة مابينجحش أمر غير معهود أن ينجح + +116 +00:12:39,160 --> 00:12:46,300 +الكسلان لكنه قد ينجح قليلا هي طبعا التقليل أو + +117 +00:12:46,300 --> 00:12:50,920 +التكثير هي للتشكيك لكن التشكيك نفسه فيه قليل وفيه + +118 +00:12:50,920 --> 00:12:56,960 +كثير هنا هي للقليل أما للتكثير فإذا دخلت على فعل + +119 +00:12:56,960 --> 00:13:03,690 +مضارع لأمر معهودإذا دخلت على مضارع لأمر غير معهود + +120 +00:13:03,690 --> 00:13:10,670 +للتقليل أما لأمر معهود فللتكثير قد ينجح المجد قد + +121 +00:13:10,670 --> 00:13:18,390 +ينجح كثيرا و قليلا ما لا ينجح وتأتي للتحقيق إذا + +122 +00:13:18,390 --> 00:13:25,790 +دخلت على فعل ماضي قد أفلح المؤمنون على فعل ماضي + +123 +00:13:25,790 --> 00:13:32,560 +إذا قد على فعل ماضي فيتفيد إيه؟التحقيق كما قال + +124 +00:13:32,560 --> 00:13:40,340 +تعالى قاد أفلاح المؤمنون هي للتحقيق وقد تأتي أيضا + +125 +00:13:40,340 --> 00:13:47,800 +للتحقيق مع التقريب إذا دخلت للتحقيق مع إيه؟ إذا + +126 +00:13:47,800 --> 00:13:55,710 +دخلت على فعل ماضى حدوثه مستمر وقائمإذا دخلت قد على + +127 +00:13:55,710 --> 00:14:03,830 +فعل ماضي حدوثه مستمر و قائم، تفيد التحقيق مع قد + +128 +00:14:03,830 --> 00:14:05,470 +قامت الصلاة + +129 +00:14:11,730 --> 00:14:17,770 +لكن قيام الصلاة مستمر وقائم، إذا هي تفيد التحقيق + +130 +00:14:17,770 --> 00:14:20,990 +مع التقريب، قد قامت يعني قريبا ستقوم، لأنه لا يجوز + +131 +00:14:20,990 --> 00:14:25,610 +أيضا حتى الكلام بين الإقامة والصلاة، مباشرة، بعد + +132 +00:14:25,610 --> 00:14:27,850 +الإقامة بتكون صلاة + +133 +00:14:29,420 --> 00:14:34,320 +وقد تأتي أيضًا في معنى آخر اسم بمعنى يكفي اسم + +134 +00:14:34,320 --> 00:14:41,580 +بمعنى إيه قدك شكلا أو جنيها أو درهما قدك يعني إيه؟ + +135 +00:14:41,580 --> 00:14:48,460 +يعني يكفيك يكفيك قدك يعني يكفيك هذه معاني قد أما + +136 +00:14:48,460 --> 00:14:57,860 +قط بالط قط يعني قاف ط فهي تأتي ظرف + +137 +00:14:59,320 --> 00:15:04,980 +مبني على الضم في محل نصب إذا كانت بتشديد حرف الطا + +138 +00:15:04,980 --> 00:15:10,780 +قطو إذا كانت بتشديد حرف الطا اللي هي .. نكتبها + +139 +00:15:10,780 --> 00:15:21,280 +هكذا قطو تأتي ظرف مبني على الضم في محل نصب ما + +140 +00:15:21,280 --> 00:15:26,400 +فعلته قطو يعني أبدا ما هي حتى من معناها فيها معنى + +141 +00:15:26,400 --> 00:15:33,560 +الظرفيةما فعلته قطّه يعني إيه؟ أبدا، ما عراب قطّه، + +142 +00:15:33,560 --> 00:15:40,160 +ظرفه زمان يعني، مبني على الضم في محل نصب وقد تأتي + +143 +00:15:40,160 --> 00:15:46,180 +أيضا اسم بمعنى حسبه مبنية + +144 +00:15:46,180 --> 00:15:54,760 +على السكون قط يعني الفرق بين قط وقط بسكون الطا إن + +145 +00:15:54,760 --> 00:16:01,120 +هنا اسم بمعنى إيه؟ حسبمثال على ذلك قطي درهم إيه + +146 +00:16:01,120 --> 00:16:06,600 +يعني قطي درهم؟ حسبي درهم قطي درهم يعني إيه؟ حسبي + +147 +00:16:06,600 --> 00:16:17,700 +درهم معنى آخر اسم بمعنى يكفي لو قل قطني قطني أي + +148 +00:16:17,700 --> 00:16:24,420 +يكفيني قطني درهم يكفيني درهم وطبعا أيضا في هذه + +149 +00:16:24,420 --> 00:16:30,610 +الحالة تكون مبنية على السكونالمعنى الرابع بمعنى لا + +150 +00:16:30,610 --> 00:16:39,190 +غير إذا دخلت عليها الفاء الزائدة اللي فقط ويقول + +151 +00:16:39,190 --> 00:16:44,530 +بعض النحاء الفاء للتزين يقول بعض النحاء الفاء إيه + +152 +00:16:44,530 --> 00:16:51,630 +للتزين وهذا ما يسميه النحاء بالتفقيد يسميه النحاء + +153 +00:16:51,630 --> 00:16:59,230 +بإيه التفقيد فقط أقعد تانيتأتي بمعنى لا غير إذا + +154 +00:16:59,230 --> 00:17:05,710 +دخلت عليها ألفاء زائدة للتزيين وهي ما يسمى إيه + +155 +00:17:05,710 --> 00:17:13,030 +بالتفقيت المحدثون قالوا هي مصدر وجاءوا منها بفعل + +156 +00:17:13,030 --> 00:17:21,810 +ماضي قالوا فقطة مضارع يفقت أمر فقت تفقيطا مصدر + +157 +00:17:21,810 --> 00:17:27,330 +أيضا عشان يقولوا خد هذا الكشفففقته ففقته يعني هو + +158 +00:17:27,330 --> 00:17:33,650 +فيه درجات بالأرقام حولها إلى إيه؟ إلى حروف ثلاثون + +159 +00:17:33,650 --> 00:17:42,110 +درجة فقط وفي الشكات بيكتبوا لغير مليون دينار فقط + +160 +00:17:42,110 --> 00:17:45,450 +أو فقط مليون دينار لغير يعني بيكتبوا حاولوا دائما + +161 +00:17:45,450 --> 00:17:49,470 +يكتبوا فقط مع لغير مع أن كلمة فقط هي معناها لغير + +162 +00:17:49,470 --> 00:17:51,910 +بس بيكتبوا مرة فقط و بيكتبوا مرة لغير + +163 +00:17:55,540 --> 00:18:03,100 +معه، بيه الـmean والعين، إذا فتحت العين، كان مضافا + +164 +00:18:03,100 --> 00:18:07,440 +وتُعرب ضرفا، وكان مضافا تُعرب ضرفا، يعني إذا أحنا + +165 +00:18:07,440 --> 00:18:13,420 +قلنا مع، مع، هذه العين مفتوحة، بفتحة واحدة، + +166 +00:18:13,420 --> 00:18:19,140 +وأضفناها، بتكون ضرففي هذه الحالة تُعرَب إيه؟ + +167 +00:18:19,140 --> 00:18:27,080 +تُعرَب ضرفا إن الله معنا، إن الله مقرب معنا ضرف + +168 +00:18:27,080 --> 00:18:32,960 +ضرف ضرف منصوب و لنا المتكلمين ضمير متصل مبني في + +169 +00:18:32,960 --> 00:18:40,540 +محل جار مضاف إليه أما إذا كانت مفتوحة بتنوين + +170 +00:18:40,540 --> 00:18:50,040 +الفتحيفإنها تعرب حالا بمعنى مجتمعين أو جميعا، لو + +171 +00:18:50,040 --> 00:18:55,380 +قلت أنا في مثال جئنا معا، جئنا إيه؟ معا، ما يعرف + +172 +00:18:55,380 --> 00:19:02,720 +جئنا معا؟ ما معنى معا، جئنا إيه؟ جئنا معا، يعني + +173 +00:19:02,720 --> 00:19:08,550 +جئنا مجتمعين أو جئنا جميعاما يعرّبها؟ حالة طبعا هي + +174 +00:19:08,550 --> 00:19:11,790 +واضح انها .. لاحظوا معايا .. انها منونة بالفتح و + +175 +00:19:11,790 --> 00:19:16,550 +مقطوعة من الإضافة، احنا هنا ايه؟ معنى أضفناها، لكن + +176 +00:19:16,550 --> 00:19:21,390 +هنا ايه؟ مقطوعة من الإضافة، إذا .. إذا نونت وقطعت + +177 +00:19:21,390 --> 00:19:28,750 +عن الإضافة فإنها تعرب إيه؟ حالة واضح + +178 +00:19:28,750 --> 00:19:31,970 +الكلام اللي أنا بحكيه؟ إذا في أي شيء مش واضح، بس + +179 +00:19:31,970 --> 00:19:41,960 +يعني أشرحبيدأنة مصطلح آخر أو كلمة أخرى بيدأنة تأتي + +180 +00:19:41,960 --> 00:19:47,320 +منصوبة على الاستثناء لأنها بمعنى غير قال الرسول + +181 +00:19:47,320 --> 00:19:54,220 +صلى الله عليه وسلم أنا أفصح العرب بيدأني من قريش + +182 +00:19:54,220 --> 00:20:02,960 +أنا أفصح العرب بيدأني يعني غير أني بيدأني غير أني + +183 +00:20:02,960 --> 00:20:10,150 +ونحن نعرفأن كلمة غير تُعرَب إعراب الإسم الواقع بعد + +184 +00:20:10,150 --> 00:20:15,870 +إلا في الاستثناء يعني مستثنى منصوب إذا + +185 +00:20:15,870 --> 00:20:21,090 +بيده مستثنى منصوب وعلامة نصبه الفتحة الظاهرة على + +186 +00:20:21,090 --> 00:20:28,410 +آخره وأني من قريش المصدر كله اللي بعدها في محل + +187 +00:20:28,410 --> 00:20:31,470 +جارموداف إليه لهذا المستثنى + +188 +00:20:33,650 --> 00:20:44,990 +اللهم إلا كذا اللهم إلا كذا اللهم منادة لحرف نداء + +189 +00:20:44,990 --> 00:20:51,230 +محذوف عوضنا عنه بال ميم يا الاصل في هذا النداء يا + +190 +00:20:51,230 --> 00:20:59,480 +الله يا اللهلما حذف حرف النداء الياء، عوّض عنه + +191 +00:20:59,480 --> 00:21:08,500 +بإيه؟ بالميم، فقالوا اللهم منادى لحرف نداء محذوف + +192 +00:21:08,500 --> 00:21:18,810 +مبني على الضم في محل نصبوالميمو زائدة حرف مبني لا + +193 +00:21:18,810 --> 00:21:25,630 +محل له من الإعراب اللهم الميمو فيها إيه؟ زائدة حرف + +194 +00:21:25,630 --> 00:21:33,250 +مبني لا محل له من الإعراب إلا حرف استثناء وكذا + +195 +00:21:33,250 --> 00:21:37,410 +مستثنى منصوب اللهم إلا أي شيء اللهم إلا فلانا مثلا + +196 +00:21:37,410 --> 00:21:41,990 +مستثنى منصوب علامة نصبه الفتحة الظاهرة على آخره + +197 +00:21:46,500 --> 00:21:52,160 +هَلُمَ جَرَّهَ هَلُمَ جَرَّه و هَلُمَ جَرَّه يعني + +198 +00:21:52,160 --> 00:21:55,700 +الأمور تسير كذا و كذا و كذا و هلُمَ جَرَّه يعني + +199 +00:21:55,700 --> 00:22:02,080 +باق الأمور تسير على نفس الأمور السابقة هلُمَ اسم + +200 +00:22:02,080 --> 00:22:08,640 +فعل أمر اسم فعل أمر مبني على الفتح هلُمَ اسم فعل + +201 +00:22:08,640 --> 00:22:13,680 +أمر مبني على الفتحوالفاعل ضمير مستتر وجوبا تقديره + +202 +00:22:13,680 --> 00:22:21,440 +أنت هلما جرى مفعول مطلق لفعل محذوف منصوب وعلامة + +203 +00:22:21,440 --> 00:22:26,240 +نصبه الفتحة الظاهرة أعيد العراب ثاني هلما جرى هلما + +204 +00:22:26,240 --> 00:22:31,000 +اسم فعل أمر مبني على الفتحي والفاعل ضمير مستتر + +205 +00:22:31,000 --> 00:22:37,680 +وجوبا تقديره أنت وجرى مفعول مطلق لفعل محذوف منصوب + +206 +00:22:37,680 --> 00:22:46,540 +وعلامة نصبه الفتحة الظاهرةما رأيته البتة ما رأيته + +207 +00:22:46,540 --> 00:22:51,600 +البتة ما حرف نفي مبني على السكون لما حلله من + +208 +00:22:51,600 --> 00:22:55,180 +الإعراب رأيته + +209 +00:22:55,180 --> 00:23:01,960 +فعل ماضن رأى فعل ماضن مبني على السكون لاتصاله بتاء + +210 +00:23:01,960 --> 00:23:08,220 +الفاعل والتاء ضمير متصل مبني على الضم في محال رفع + +211 +00:23:08,220 --> 00:23:15,270 +فاعلوالـ Ha ضمير متصل مبني على الضم في محل نصب + +212 +00:23:15,270 --> 00:23:24,790 +مفعول به البتة مفعول مطلق لفعل محذوف تقديره بتة + +213 +00:23:24,790 --> 00:23:32,870 +بمعنى قطع بتة ما معنى بتة؟ قطع البتة يعني قطع لما + +214 +00:23:32,870 --> 00:23:37,590 +نقول ما رأيته البتة يعني ما رأيته قطع يعني أقطع في + +215 +00:23:37,590 --> 00:23:45,460 +ذلك قطعبت في الأمر إذا + +216 +00:23:45,460 --> 00:23:52,040 +قطع فيه وكلاهما بمعنى كان قوله القول الفصل في هذا + +217 +00:23:52,040 --> 00:23:57,400 +الموضوع إذا البت ما إعرابها مفعول مطلق لفعل محذوف + +218 +00:23:57,400 --> 00:24:06,500 +تقديره إيه؟ بت أحشفا وسوء كيلة أحشفا وسوء كيلة + +219 +00:24:06,500 --> 00:24:09,800 +قلتنا في المحاضرة الماضية حشف معناها البلح الناشف + +220 +00:24:10,420 --> 00:24:15,940 +سوء كيلة يعني ينقص في الكيل يعني يغش في الميزان + +221 +00:24:15,940 --> 00:24:22,040 +كأنه قال أتبيعني حشفا و تزيد سوء كيلة يعني مش + +222 +00:24:22,040 --> 00:24:25,600 +مكافي يعني بالمعنى العام مش مكافي البلحك ناشف و + +223 +00:24:25,600 --> 00:24:28,700 +كمان بتنقص في الميزان مفترض البلح الناشف يزود + +224 +00:24:28,700 --> 00:24:34,160 +فالهمزة في أحشفان همزة الاستفامة حرف مبني على + +225 +00:24:34,160 --> 00:24:39,780 +الفتح لا محله من الإعرابوحشفا مفعول به لفعل محذوف + +226 +00:24:39,780 --> 00:24:48,260 +تقديره تبيع أتبيعوني حشفا؟ يبقى حشفا حشفا مفعول به + +227 +00:24:48,260 --> 00:24:54,580 +لفعل محذوف تقديره إيه؟ تبيعه وسوءه أيضا مفعول به + +228 +00:24:54,580 --> 00:24:59,990 +لكن لفعل محذوف تقديره إيه؟ تزيدوالتقدير كما قلت + +229 +00:24:59,990 --> 00:25:06,310 +سابقا أتبيعني حشفا وتزيدني سوء كيلة والله أمر + +230 +00:25:06,310 --> 00:25:13,030 +مستغرب يعني وفعلا هذا استفهان استنكاري هذا للإنكار + +231 +00:25:13,030 --> 00:25:18,370 +يعني بيستنكر عليه أن يبيع بلح ناشف ويزيده أيضا سوء + +232 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ساعدا، اذا احنا عندنا ايضا فعل + +244 +00:26:48,210 --> 00:26:52,070 +محذوف تقديره ايه؟ استمر أنت، يعني الفعل في الفعل + +245 +00:26:52,070 --> 00:26:58,330 +استمر ايه؟ أنت، ساعدا حال من أنت، ساعدا حال من أي + +246 +00:26:58,330 --> 00:27:02,580 +شيء؟ أنتاللي هو الفاعل المستتر في الفعل المحذوف، + +247 +00:27:02,580 --> 00:27:08,320 +الفاعل المستتر، اللي هو أنت، في الفعل المحذوف، + +248 +00:27:08,320 --> 00:27:16,800 +الذي تقديره إيه، استمر، فبها ونعمت، + +249 +00:27:16,800 --> 00:27:21,590 +طبعا الفاء حرف عطف، طبعا فبها ونعمت جاءت في حديثعن + +250 +00:27:21,590 --> 00:27:24,770 +الرسول صلى الله عليه وسلم يقول من توضأ يوم الجمعة + +251 +00:27:24,770 --> 00:27:31,650 +فبها ومن اغتسل فالغسل أفضل الفاء حرف عطف و الباء + +252 +00:27:31,650 --> 00:27:40,470 +حرف جر و الها ضمير متصل مبني في محل جر بالباء إذا + +253 +00:27:40,470 --> 00:27:45,630 +عندنا جار و مجرور يعني إيه؟ شبه جملة لابد أن تتعلق + +254 +00:27:45,630 --> 00:27:51,740 +قالوا متعلقة بالفعل توضأ متعلق بالفعل إيه؟بالفعل + +255 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00:02:23,910 +طيب بلاش سؤال استفسار طيب تعليق إذا لا شيء من هذا + +24 +00:02:23,910 --> 00:02:30,390 +إذا نبدأ في شيء آخرتختص به كان وحدها وهو حذفها + +25 +00:02:30,390 --> 00:02:36,570 +وحدها وحذفها مع اسمها سنبدأ في الحديث عن حذفها + +26 +00:02:36,570 --> 00:02:44,170 +وحدها انه هقالوا تحذف كان وحدها ويبقى اسمها وخبرها + +27 +00:02:44,170 --> 00:02:50,890 +دليلا عليها ومسألة الدليل على المحذوف مسألة ليست + +28 +00:02:50,890 --> 00:02:56,370 +مع كان بل مع كل ما يحذف في اللغة العربيةالنحا + +29 +00:02:56,370 --> 00:03:02,330 +قالوا يجوز الحذف إذا دل عليه في السياق دليل، مدان + +30 +00:03:02,330 --> 00:03:05,830 +في السياق دليل على المحذوف إذا انجاز أن نقوم + +31 +00:03:05,830 --> 00:03:11,000 +بحذفه، وهذا أمر منطقيإذا حذفت شيئا ولم يكن في + +32 +00:03:11,000 --> 00:03:16,640 +السياق ما يدل عليه فإنني ببساطة لن أستدل على الشيء + +33 +00:03:16,640 --> 00:03:21,400 +المحذوف ولذلك النحاء قالوا في الحذف وهو باب كبير + +34 +00:03:21,400 --> 00:03:27,420 +في اللغة العربية يجوز أن تحذف لكن لابد أن تترك + +35 +00:03:27,420 --> 00:03:32,640 +دليلا على الشيء المحذوف وكما قلت نحذف كان وحدها + +36 +00:03:32,640 --> 00:03:39,370 +بشرط أن يبقى اسمها وخبرها دليلا عليهاو هذا الحذف + +37 +00:03:39,370 --> 00:03:46,870 +حذف واجبإذا وقعت كان بعد أن المصدرية .. إذا وقعت + +38 +00:03:46,870 --> 00:03:52,250 +كان بعد أن المصدرية فإن هذا الحذف حذف ايه واجب + +39 +00:03:52,250 --> 00:03:58,190 +والشاهد على ذلك قول الشاعر أبا خراشة أما أنت ذا + +40 +00:03:58,190 --> 00:04:04,770 +نفر فإن قومي لم تأكلهم الضبع أبا خراشة ينادي + +41 +00:04:04,770 --> 00:04:09,350 +الشاعر على صديق له اسم ايه أو شخص اسمه أبو خراشة + +42 +00:04:11,330 --> 00:04:19,750 +يقول له يا أبا خراشة افتخرت علي أن كنت + +43 +00:04:19,750 --> 00:04:23,630 +ذا نثر يعني عندك ناس عندك عيلة عندك قبيلة عندك + +44 +00:04:23,630 --> 00:04:29,120 +رجالفإن قومي أيضًا كأنه يقول له أنا أيضًا عندي + +45 +00:04:29,120 --> 00:04:34,920 +رجال فإن قومي لم تأكلهم الضبع و الضبع في هذا البيت + +46 +00:04:34,920 --> 00:04:40,760 +إما أن تكون الحرب يعني أي لم يموتوا في القتال أو + +47 +00:04:40,760 --> 00:04:45,880 +السنة المجدبة أي لم يموتوا جوعًا أو الضبع اللي هو + +48 +00:04:45,880 --> 00:04:49,770 +الحيوان المعروف اللي يأكل الإنسانإذا الشاعر كما + +49 +00:04:49,770 --> 00:05:00,890 +ترون يعاتب ابا خراشة بأنه قد كنت ذا نفر لكن الشاعر + +50 +00:05:00,890 --> 00:05:04,170 +بيقول له أيضا إذا كان عندك أيضا رجال فأنا أيضا + +51 +00:05:04,170 --> 00:05:09,890 +قومي لم يموتوا لم يفنوا واضح من تقدير الكلام أما + +52 +00:05:09,890 --> 00:05:15,580 +أنت ذا نفر واضح أن الأصل فيها أن كنت ذا نفرمن + +53 +00:05:15,580 --> 00:05:20,360 +الواضح إن كانة واسمها التاء وذا خبرها قد وقعت بعد + +54 +00:05:20,360 --> 00:05:28,820 +أن المصدرية في هذه الحالة تحذف كانة واحدها والحذف + +55 +00:05:28,820 --> 00:05:36,760 +هنا حذف واجب لكن نحذفها ونعوض عنها بماء في هذه + +56 +00:05:36,760 --> 00:05:42,100 +الحالة بيتبقى من كنتة التاء اللي هي الاسمالتاء له + +57 +00:05:42,100 --> 00:05:47,500 +تاء المخاطب كانت ضميرا متصلا كما ترون فلما بتحذف + +58 +00:05:47,500 --> 00:05:55,200 +كانت تصبح ضميرا منفصلا ويقابل التاء المخاطب أنت ذا + +59 +00:05:55,200 --> 00:06:02,660 +نفر ثم كما ترون في عند نون وعندي ميمنضغمهما يعني + +60 +00:06:02,660 --> 00:06:07,860 +نقلب النون إلى ميم ثم يضغمان لتقاربهما في المخرج + +61 +00:06:07,860 --> 00:06:18,820 +فتصبح العبارة أما أنت ذا نفر حيث + +62 +00:06:18,820 --> 00:06:26,960 +وقعت كان بعد أن المصدرية لأن أصلها أن كنت ذا نفر + +63 +00:06:26,960 --> 00:06:37,130 +فحذفت كان وجوباوعوض عنها بما ثم انفصل الضمير تائي + +64 +00:06:37,130 --> 00:06:43,350 +المخاطب ليصبح أنت ثم تدغم النون والميم لتقاربهما + +65 +00:06:43,350 --> 00:06:48,590 +في المخرج لتصبح العبارة أما أنت ذا نثر مين تعيد + +66 +00:06:48,590 --> 00:06:56,030 +للشاهد؟ قولي يالا جاربي اللي رفعت إيدها حاولت + +67 +00:06:56,030 --> 00:07:02,140 +حاولت طيب نسمع هناكأما أنت زي نفسك اللي وقع اتكانه + +68 +00:07:02,140 --> 00:07:06,700 +بعد أنه المصدرية، هو أصلا أنك كنت حمني فاتكانه + +69 +00:07:06,700 --> 00:07:10,560 +مجبرا و عوض عنها دماغك، فانت مانفصل الدمير المفصل + +70 +00:07:10,560 --> 00:07:14,560 +تاء ال .. تاء المخاطب بالتحديد، لأن احنا عندنا تاء + +71 +00:07:14,560 --> 00:07:19,760 +المخاطب يقابله أنت، و تاء المتكلم يقابله أنا، و + +72 +00:07:19,760 --> 00:07:23,760 +تاء المخاطبة يقابلها أنتي، إذا تاء المخاطبة + +73 +00:07:31,640 --> 00:07:34,660 +لتقارب .. طبعا في سبب في الإتغان تقاربهما في + +74 +00:07:34,660 --> 00:07:39,080 +المخرج لتصبح على ال .. اللي هي أما أنت ثانفه .. هل + +75 +00:07:39,080 --> 00:07:42,800 +هذا واضح؟ مين تعيد الشهد مرة ثانية؟ قولي يا بنتي + +76 +00:07:42,800 --> 00:07:51,620 +وحدها + +77 +00:07:51,620 --> 00:08:00,750 +.. لأ مش إضافة .. و نعوض عنها بماء .. نعمفالمخاطر + +78 +00:08:00,750 --> 00:08:05,510 +بيسمح أنت وانا نقوم المين بالمين بتقاريره المرة + +79 +00:08:05,510 --> 00:08:12,000 +الأخرىأما أنت ايه؟ ذانفر هذا الكلام واضح؟ إذا + +80 +00:08:12,000 --> 00:08:18,700 +الحذف الأول كما قلت هو حذفها وحدها وجوبا إذا وقعت + +81 +00:08:18,700 --> 00:08:24,240 +بعد أن المصدرية نحذف كانة نعوض عنها دماء ينفصل + +82 +00:08:24,240 --> 00:08:28,060 +الضمير تقى المخاطب ليصبح أنت نضغم النون مع المين + +83 +00:08:28,060 --> 00:08:35,710 +فتصبح أما أنت ذانفر الحذف الثاني وهو حذف جائزتحذف + +84 +00:08:35,710 --> 00:08:43,390 +كان مع اسمها جوازا و يبقى خبرها دليلا عليها تحذف + +85 +00:08:43,390 --> 00:08:50,450 +كان مع اسمها جوازا يعني الحذف هنا حذف ايه؟ جائز و + +86 +00:08:50,450 --> 00:08:57,550 +يبقى الخبر دليلا عليها بعد ان و لو الشرطيتينومدام + +87 +00:08:57,550 --> 00:09:02,510 +جائز إذا في كثير وفي قليل وفي هذه المسألة الحذف + +88 +00:09:02,510 --> 00:09:08,090 +كثير والإبقاء قليل ولذلك احنا هنعقب على الشواهد + +89 +00:09:08,090 --> 00:09:15,510 +أنه هذا كثير لأن الحذفة حذف كان مع اسمها بعد إن و + +90 +00:09:15,510 --> 00:09:23,420 +لو الشرطيتين كثير وإبقاءها قليليقول الرسول صلى + +91 +00:09:23,420 --> 00:09:28,900 +الله عليه وسلم في شاهد على لو يقول التمس و لو + +92 +00:09:28,900 --> 00:09:34,740 +خاتما من حديد جاءه أحدهم يريد أن يتزوج فقال لو إيه + +93 +00:09:34,740 --> 00:09:41,120 +التمس و لو خاتما من حديد يعني إيه يعني التمس و لو + +94 +00:09:41,120 --> 00:09:48,320 +كان المهر أو لو كان الملتمس خاتما من حديد التمس و + +95 +00:09:48,320 --> 00:09:56,230 +لوكان المهر خاتمًا أو الملتمس، طبعًا هو الملتمس في + +96 +00:09:56,230 --> 00:10:01,150 +حاجات ممهر، إذا هو كأنه تقدير المهر واضح إن وقعت + +97 +00:10:01,150 --> 00:10:05,710 +كان واسمها وخبارها بعد مين الشرطية، فحذفت كان مع + +98 +00:10:05,710 --> 00:10:12,910 +اسمها جوازًا وبقي خاتمًا خبرها دليلًا عليها، وهذا + +99 +00:10:12,910 --> 00:10:16,770 +قليل ولا كثير؟ وهذا كثير، إذا موضع الشاهد في + +100 +00:10:16,770 --> 00:10:22,530 +الحديث موضع الشاهد خاتمًاحيث حذفت كان مع اسمها + +101 +00:10:22,530 --> 00:10:30,450 +جوازا و بقي خبرها خاطما دليلا عليها بعد لوء + +102 +00:10:30,450 --> 00:10:36,110 +الشرطية و هذا .. و هذا ايه؟ و هذا كثير .. مين + +103 +00:10:36,110 --> 00:10:38,190 +تعيدلي الشاهد؟ قولي يا بنتي، نعم + +104 +00:10:45,550 --> 00:10:49,890 +و هذا ايه؟ و هذا كثير في عندنا شهد من الشعري على + +105 +00:10:49,890 --> 00:10:54,810 +ذلك ..طيب الشعري يقول في الشهد ..لا يأمن الدهرة ذو + +106 +00:10:54,810 --> 00:11:01,610 +بغي ولو ملكا جنوده ضاق عنها السهل والجبل لا يأمن + +107 +00:11:01,610 --> 00:11:07,590 +الدهر ..يقصد الشاعر لا يأمن تقلبات الدهر لا يأمن + +108 +00:11:07,590 --> 00:11:11,530 +..لا يأمن مصائب الدهر ..نوازله ..مصائبه ..اللي + +109 +00:11:11,530 --> 00:11:16,140 +..اللي بدكوا يعني تقدرونه كما تريدونلا يأمن الدهر + +110 +00:11:16,140 --> 00:11:21,900 +مين ذو بغين يعني الظالم طبعا هو الأصل في كل الناس + +111 +00:11:21,900 --> 00:11:26,060 +أن لا يأمنوا تقلبات الدهر لكن للي مش ظالم مش هام + +112 +00:11:26,060 --> 00:11:30,020 +والدهر يطلع ينزل يصبح فقير بعد أن كان غنيا يصبح + +113 +00:11:30,020 --> 00:11:34,240 +غنيا بعد أن كان فقيرا صحيحا بعد أن كان .. لكن + +114 +00:11:34,240 --> 00:11:39,700 +المشكلة أين تقع في الظالم الأصل أن يأمن تقلبات + +115 +00:11:39,700 --> 00:11:45,860 +الدهر حتى لو كان هذا الظالم مالكاو أحد صفات هذا + +116 +00:11:45,860 --> 00:11:51,380 +الملك أن جنوده ضاقة، يعني تملأ السهلة والجبل، + +117 +00:11:51,380 --> 00:11:56,240 +الحقيقة مسألة .. يعني الجيش يملأ السهلة والجبل هذه + +118 +00:11:56,240 --> 00:12:03,830 +مسألة مجازيةتقال للجيش الذي يراد أن يقول عنه أنه + +119 +00:12:03,830 --> 00:12:08,610 +كثير العدد والعتاد والمنع، يعني جيش قوي، كثير عدد + +120 +00:12:08,610 --> 00:12:12,730 +الأفراد، عنده أسلحة كثيرة، فكان يقال هذا الجيش + +121 +00:12:12,730 --> 00:12:17,370 +يملأ السهل والجبلطبعا هذا تعبير كما ترون تعبير + +122 +00:12:17,370 --> 00:12:22,750 +مجازي يعني ممكن ليكن لا ملأ سهل ولا جبل لكن يقال + +123 +00:12:22,750 --> 00:12:28,030 +عنه هذا الآن بيقول الشاعر أن هذا الملك الظالم لابد + +124 +00:12:28,030 --> 00:12:34,930 +أن لا يأمن تقلبات الدار حتى و لو كانت جنوده تملأ + +125 +00:12:34,930 --> 00:12:38,870 +السهل والجبل و احنا نرى في أيامنا هذه أن هذا يعني + +126 +00:12:38,870 --> 00:12:44,360 +متحقق و طبعا هو متحقق على طول التاريخلكن في أيامنا + +127 +00:12:44,360 --> 00:12:49,620 +هذه رأيناه رأي ايه؟ رأي العين ملوك او رؤساء طبعا + +128 +00:12:49,620 --> 00:12:53,180 +هو رؤساء او ملوك في صورة رؤساء هم ملوك يعني اللي + +129 +00:12:53,180 --> 00:12:57,240 +بيحكم يحكم اربعين عام ولا ثلاثين عام ولا عشرين ولا + +130 +00:12:57,240 --> 00:13:01,480 +خمسة وعشرين ملك ما حد بيقدر يكلمه يعني كان لكن في + +131 +00:13:01,480 --> 00:13:07,560 +لحظة بسيطة انتهى كل شيء كنا زمان قبل عشر سنوات + +132 +00:13:07,560 --> 00:13:13,540 +مثلا نمثل على ذلك بملك رومانيا Ceausescuسمعتوا + +133 +00:13:13,540 --> 00:13:18,280 +بقصته ايضا في لحظة واحدة ثار الشعب عليه ثم أنزلوه + +134 +00:13:18,280 --> 00:13:22,280 +من قصره وقتلوه هو وزوجته طبعا احنا ماعناش علاقة في + +135 +00:13:22,280 --> 00:13:26,180 +مسألة القتل يعني احنا بنجنب حياتنا لكن هذا حدث .. + +136 +00:13:26,180 --> 00:13:31,120 +هذا حدث حدث انه في معامر قذافي قتل ايضا يعني اللي + +137 +00:13:31,120 --> 00:13:34,680 +هرب هرب و اللي قتل قتل و اللي يحاكم يحاكم اذا علن + +138 +00:13:34,680 --> 00:13:40,660 +الإنسان ان لا يأمن تقلبات الدار حتى لو كاناذا كان + +139 +00:13:40,660 --> 00:13:44,900 +باغيا، اذا كان ايه؟ ظالما، موضع الشاهد في هذا + +140 +00:13:44,900 --> 00:13:49,640 +البيت ولو ملكا، موضع الشاهد في هذا البيت ايه؟ ولو + +141 +00:13:49,640 --> 00:13:58,500 +ملكا، حيث حذفت كان مع اسمها جوازا وبقى خبرها ملكا + +142 +00:13:58,500 --> 00:14:07,420 +دليلا عليها، لوقوعها بعد لو الشرطية، وهذا كثير، + +143 +00:14:07,420 --> 00:14:12,440 +قولي يا بنتيولو مري كانت حياته خلفت كلمة مع اسمها + +144 +00:14:12,440 --> 00:14:13,880 +جوازا و بقى خبرها + +145 +00:14:16,670 --> 00:14:21,850 +وهذا ايه؟ وهذا كثير طبعا واضح أن مسألة الكثير لأنه + +146 +00:14:21,850 --> 00:14:26,650 +يجوز .. إذا يجوز أن تبقى .. يجوز أن تبقى هذه .. أن + +147 +00:14:26,650 --> 00:14:32,010 +يبقى الكانة واسمها لكن الحذف أكثر من .. الحذف أكثر + +148 +00:14:32,010 --> 00:14:36,010 +من الإبقاء هل هذا واضح؟ بدنا نعرف بيت الشعر لا + +149 +00:14:36,010 --> 00:14:40,730 +يأمن الدهرة ذو بغي و لو ملكا جنوده ضاقة عنها السهل + +150 +00:14:40,730 --> 00:14:44,940 +والجبل و .. هنا في عندنا دور، ناخد بالدورصحيح؟ مش + +151 +00:14:44,940 --> 00:14:48,860 +أفضل دور؟ ناخد من الآخر، هناك، يالا يا بنتي، لا + +152 +00:14:48,860 --> 00:14:52,120 +يأمن ضار و معرى بالبيت عندكوا في الكتاب، قول يا + +153 +00:14:52,120 --> 00:14:59,480 +بنتي، لخلنا فلان ناهية نعربها بالتفصيل، + +154 +00:14:59,480 --> 00:15:03,540 +بلا حرف نهي مبني على السكون، لا محل له من الإعراب، + +155 +00:15:03,540 --> 00:15:07,640 +هكذا الإعراب التفصيلي، يأمن، لخلي اللي جانبك، اللي + +156 +00:15:07,640 --> 00:15:07,980 +جانبك + +157 +00:15:12,330 --> 00:15:16,650 +طب انا جاعد لما بانطق الكلمة بقول لا يأمن الدهرة + +158 +00:15:16,650 --> 00:15:25,390 +يعني النون .. بدي اسمع منها وحرك بالكسر لالتقاء + +159 +00:15:25,390 --> 00:15:30,970 +الساكنين .. يأمن فعل مضارع مجزوم بلا ناهية وعلامة + +160 +00:15:30,970 --> 00:15:36,410 +جزمه السكون وقد حرك بالكسر لالتقاء الساكنين لا + +161 +00:15:36,410 --> 00:15:39,970 +يأمن الدهرة أيوة يا بنتي اللي جانبك + +162 +00:15:42,940 --> 00:15:47,160 +يجب مفعول به منصوب و علامة نصبه الفتحة الظاهرة على + +163 +00:15:47,160 --> 00:15:54,900 +آخره ذو يجب فاعل مرفوع و علامة رفعه ال wow لأنه من + +164 +00:15:54,900 --> 00:15:59,540 +الأسماء الخمسة لأنه من الأسماء الخمسة اللي أمامك + +165 +00:15:59,540 --> 00:16:03,420 +بغين يجب + +166 +00:16:03,420 --> 00:16:06,000 +مضعف اليه مجرور و علامة جره الكسرة + +167 +00:16:09,530 --> 00:16:12,790 +خلّينا بس اعرفوا بالتفصيل، ما تستعجلوش في الإعراب + +168 +00:16:12,790 --> 00:16:18,750 +الواو حرف عطف هذا تعريف لها من بين الواوات مبني + +169 +00:16:18,750 --> 00:16:23,650 +على الفتح لا محل له من الإعراب الواو حرف عطف مبني + +170 +00:16:23,650 --> 00:16:29,950 +على الفتح لا محل له من الإعراب اللي جانبك لو ماله؟ + +171 +00:16:29,950 --> 00:16:34,870 +مجزوم ولا مرفوع ولا منصوب ولا مبني ولا ناله؟ قولي + +172 +00:16:34,870 --> 00:16:45,830 +يا بنتي اللي جانبكاللي أمامك حرف + +173 +00:16:45,830 --> 00:16:49,790 +امتناع لامتناع فهمناها بلاش تقولوا حرف امتناع + +174 +00:16:49,790 --> 00:16:53,690 +لامتناع قولوا حرف شرط غير جازي مبني على السكولة + +175 +00:16:53,690 --> 00:16:59,570 +محله والعراب اللي جانبك مالكا خبر + +176 +00:16:59,570 --> 00:17:03,310 +كان المحذوفة مع اسمها منصوب علامة نصبه الفتحة + +177 +00:17:03,310 --> 00:17:09,690 +الظاهرة جنودهجنود لوحدها .. جنود لوحدها مبتدأ + +178 +00:17:09,690 --> 00:17:20,670 +مرفوع و علامة رفع الضم الظاهر اللي جنبك ال H ضمير + +179 +00:17:20,670 --> 00:17:26,030 +مقتصر مبني في محل ضم مضاف اليه اللي أمامك ضاقة + +180 +00:17:26,030 --> 00:17:33,210 +مبني على الفتح ضاقة فعل ماضن مبني على الفتح عنها + +181 +00:17:41,300 --> 00:17:45,060 +يبقى عنها جار ومجرور يعني عن حرف جار مبني على + +182 +00:17:45,060 --> 00:17:48,540 +السكون لما حلهم الإعراب والها ضمير متصل مبني على + +183 +00:17:48,540 --> 00:17:53,120 +السكون في محل جار بيعن والجار والمجرور متعلق + +184 +00:17:53,120 --> 00:17:57,500 +بالفعل داقة الجار والمجرور يعني شبه الجملة متعلق + +185 +00:17:57,500 --> 00:18:03,140 +بالفعل داقة اللي عليها الدور السهل فعل مرفوع علامة + +186 +00:18:03,140 --> 00:18:04,920 +رفع ضم الظاهرة والجبل + +187 +00:18:09,210 --> 00:18:12,970 +مبني على الفتح لأ محلهم الإعراب الواو حرف عطف مبني + +188 +00:18:12,970 --> 00:18:19,990 +على الفتح لأ محلهم الإعراب الجبل معطوف على السهل + +189 +00:18:19,990 --> 00:18:24,570 +مجرور مدام معطوف على السهل مرفوع وعلامة رفع الضم + +190 +00:18:24,570 --> 00:18:29,350 +الظاهر على آخره الآن ضايل عنا شيء بسيط خبر المبتدأ + +191 +00:18:29,350 --> 00:18:33,270 +احنا جلنا جنودهم مش جلنا جنودهم مبتدأ اين خبر + +192 +00:18:33,270 --> 00:18:38,130 +المبتدأ؟ مين عارفه؟ اه واحد اللي عارفه البجات نسمع + +193 +00:18:38,130 --> 00:18:45,620 +هنايبقى جملة ضاقة عنها السهل والجبل في محل رفع خبر + +194 +00:18:45,620 --> 00:18:51,680 +المبتدأ، عيد تاني، جملة ضاقة عنها السهل والجبل في + +195 +00:18:51,680 --> 00:18:55,000 +محل رفع خبر المبتدأ، في جملة أخرى، السؤال لسه .. + +196 +00:18:55,000 --> 00:18:59,860 +لسه بدنا نعرفها، اللي هي جملة .. جملة جنوده ضاقة + +197 +00:18:59,860 --> 00:19:06,150 +عنها السهل والجبل، ما إعرابها .. نعمبل مات، بل + +198 +00:19:06,150 --> 00:19:11,330 +اسف، بل في محل نصب صفة لمالي كان، لأن كلمة مالي + +199 +00:19:11,330 --> 00:19:12,330 +كان منصوبة + +200 +00:19:15,350 --> 00:19:21,530 +في محل نصب مش رافع ما هي نعت لملكا وملكا منصوب إذا + +201 +00:19:21,530 --> 00:19:27,190 +جملة جنوده ضاق عنها السهل والجبل في محل نصب نعت + +202 +00:19:27,190 --> 00:19:31,450 +لملكا وليس رافع هذا الكلام واضح في أي سؤال عن هذا + +203 +00:19:31,450 --> 00:19:35,570 +البيت في الشاهد أو في الإعراب إذا نحن ما زلنا + +204 +00:19:35,570 --> 00:19:42,590 +نتحدث في حدث كان مع اسمها جوازا بعد لو الشرطية + +205 +00:19:43,750 --> 00:19:47,610 +ودرسنا عليه الحديث الشريف التمس ولو خاتم من حديد + +206 +00:19:47,610 --> 00:19:51,630 +ودرسنا عليه أيضا قول الشاعر لا يأمن الدهر ذو بغي + +207 +00:19:51,630 --> 00:19:57,630 +ولو ملكة دلعنا في قسم اخر وهو ان الشرطية سر مسرعا + +208 +00:19:57,630 --> 00:20:05,020 +كمثال على ذلك سر مسرعا انراقبا وانماشياسر مسرعًا + +209 +00:20:05,020 --> 00:20:10,980 +إن راكبًا وإن ماشيًا والتقدير إن كنت راكبًا وإن + +210 +00:20:10,980 --> 00:20:16,040 +كنت ماشيًا، إذا أيضًا في هذا المثال حذفنا كان مع + +211 +00:20:16,040 --> 00:20:21,280 +اسمها وبقي الخبر دليلًا عليها بعد إن الشرطية، وهذا + +212 +00:20:21,280 --> 00:20:27,770 +كثير ولا قليل؟ وهذا كثير، هذا أيه؟ هذا كثيرفي + +213 +00:20:27,770 --> 00:20:33,050 +عندنا شاهد أيضًا على هذا الحث له قول الشاعر قد قيل + +214 +00:20:33,050 --> 00:20:39,010 +ما قيل إن صدقًا وإن كذبًا فما اعتذارك من قول إذا + +215 +00:20:39,010 --> 00:20:44,390 +قيل قد قيل ما قيل إن صدقًا وإن كذبًا فما اعتذارك + +216 +00:20:44,390 --> 00:20:52,630 +من قول إذا قيل ببساطة الشاعر بيقول إذا تم القول + +217 +00:20:52,630 --> 00:20:59,240 +سواء كان هذا القول صادق أو كادرفقد تم فلا تعتذر + +218 +00:20:59,240 --> 00:21:02,920 +إذا قلت قولا فما اعتذارك من قول إذا قيل يعني ما + +219 +00:21:02,920 --> 00:21:08,740 +فائدة أن تعتذر من قول قد قلته سواء كان صادقا أو + +220 +00:21:08,740 --> 00:21:16,380 +كاذبا وهذا كلام صحيح ولا مش صحيح؟ ليس صحيح بل ليس + +221 +00:21:16,380 --> 00:21:22,280 +صحيحا لأن الإنسان لابد أن يعتذر عن قوله إن كان خطأ + +222 +00:21:23,140 --> 00:21:28,800 +والإنسان يخطأ بنوعين، يعني الخطأ مقسوم قسمين، خطأ + +223 +00:21:28,800 --> 00:21:35,640 +في حق الله عز وجل وخطأ في حق الناس، وأيسر الخطأين + +224 +00:21:35,640 --> 00:21:39,120 +الخطأ في حق الله، مش معناه ذلك أنه لأ ده بنخطأ .. + +225 +00:21:39,120 --> 00:21:43,060 +لأ يعني بمعنى أنه لو أخطأ الإنسان في حق الله هي + +226 +00:21:43,060 --> 00:21:49,070 +المسألة أستغفر الله، إن الله غفور رحيملكن المسألة + +227 +00:21:49,070 --> 00:21:55,210 +الأخرى، إذا أخطأ في حق الناس، لابد أن يعتذر وأن + +228 +00:21:55,210 --> 00:22:00,150 +يتأسف وأن يسامحه الذي أخطأ في حقه، + +229 +00:22:02,210 --> 00:22:06,170 +فإن الأمر سيكون .. سيكون صعبًا يوم القيامة وهذا ما + +230 +00:22:06,170 --> 00:22:10,010 +حدثنا به الرسول صلى الله عليه وسلم عندما سأل + +231 +00:22:10,010 --> 00:22:15,830 +أصحابه يوما أتدرون من المفلس؟ قالوا نعم الذي ليس + +232 +00:22:15,830 --> 00:22:19,030 +.. لا معه لا درهم ولا دينار، لا درهم ولا دينار، + +233 +00:22:19,030 --> 00:22:25,730 +فقال لهم لا المفلس من يأتي يوم القيامة بصوم وصلاة + +234 +00:22:25,730 --> 00:22:32,420 +وزكاة وحجو جاء و قد شتم هذا و قدف هذا و أكل مال + +235 +00:22:32,420 --> 00:22:36,800 +هذا و ممكن ضرب هذا أو سفك دم هذا فهذا يأخذ من + +236 +00:22:36,800 --> 00:22:42,840 +حسناته إلى أن تفنى طيب بعد ما فين يأخذون من + +237 +00:22:42,840 --> 00:22:47,300 +سيئاتهم فيلقون على سيئاته فيدخل النار والعياذ + +238 +00:22:47,300 --> 00:22:53,460 +بالله ولذلك الخطأ في حق الناس عظيم ومسألة أن يعتذر + +239 +00:22:53,460 --> 00:22:59,080 +الناس للناس مسألة فيها ردعبمعنى إن الإنسان إذا عرف + +240 +00:22:59,080 --> 00:23:03,480 +في يوم من الأيام يعني فكر لحظة إن هذا الإنسان الذي + +241 +00:23:03,480 --> 00:23:09,640 +سيخطئ في حقه أنه لابد أن يعتذر له في الدنيا لا + +242 +00:23:09,640 --> 00:23:15,600 +يخطئ في حقه لأن الاعتذار أمر ثقيل على النفس طبعا + +243 +00:23:15,600 --> 00:23:18,960 +ليس سهلا على النفس .. يعني واحد أنا أثقلها مثل + +244 +00:23:18,960 --> 00:23:25,620 +شوية واحد سرق من شخص مبلغا من المال ثم تابالأصل في + +245 +00:23:25,620 --> 00:23:30,580 +المسألة في توبته أن يعيد ما سرقه إلى صاحبه، طب إيش + +246 +00:23:30,580 --> 00:23:35,860 +هيقوله؟ هيقوله أنا والله يعني طبعا هي هكذا الأصل، + +247 +00:23:35,860 --> 00:23:40,060 +إنه يأتي أنا آسف، اعذرني، سامحني، أنا سرقت منك + +248 +00:23:40,060 --> 00:23:46,460 +يوما ما مبلغا من المال، هذا هو، صعبصعب .. شوف + +249 +00:23:46,460 --> 00:23:51,640 +العاقل الذي يعرف أنه سيعتذر في الدنيا مابيسرجش ولا + +250 +00:23:51,640 --> 00:23:58,140 +بيخطر .. وهذا بالضبط هي حكمة الحدود في الإسلام .. + +251 +00:23:58,140 --> 00:24:02,660 +ولكم في القصاص حياته .. الحياة مش في القصاص بل في + +252 +00:24:02,660 --> 00:24:09,560 +ردع القصاص للقتلة .. بمعنى إنه إذا عرف الناسأن + +253 +00:24:09,560 --> 00:24:14,540 +القاتل العمد يقتل، لا يقدمون على القتل، فتصبح + +254 +00:24:14,540 --> 00:24:19,420 +الحياة طبعا القصاص أنه نقتل القاتل، هذه أيضا جزء + +255 +00:24:19,420 --> 00:24:23,760 +من الحياة أنه لا يستشر القتل بين الناس لكن أيضا + +256 +00:24:23,760 --> 00:24:28,240 +الجزء الأخر من هذه المسألة أن قتل القاتل ردع + +257 +00:24:28,240 --> 00:24:36,430 +لغيره، ولذلك الذين يعنييهاجمون الإسلام بالحدود + +258 +00:24:36,430 --> 00:24:41,770 +نقول لهم لا والله الإسلام جاء يعني رحيما بالناس + +259 +00:24:41,770 --> 00:24:47,770 +إنما الحدود هي لردع المعتدين وليست المسألة يعني + +260 +00:24:47,770 --> 00:24:53,670 +الحكمة ليست في القصاص لكن الحكمة في ردع غير من + +261 +00:24:53,670 --> 00:24:57,950 +يقتص منهمولهذا أنا أقول إن نعمان ابن المنذر والله + +262 +00:24:57,950 --> 00:25:02,130 +يعني جانبه الصواد في مسألة أن لا تعتذر من قول إذا + +263 +00:25:02,130 --> 00:25:06,570 +قلت لا الأصل في الإنسان المسلم الحقيقي أن يعتذر من + +264 +00:25:06,570 --> 00:25:11,870 +القول الخطأ الذي قاله وليس عيبًا طبعًا في حرج ماشي + +265 +00:25:11,870 --> 00:25:16,910 +في حرج لكن الأصل أن يعتذر موضع الشهاد في هذا البيت + +266 +00:25:16,910 --> 00:25:24,900 +إن صدقًا وإن كذيبًاحيث حذفت كان مع اسمها كان القول + +267 +00:25:24,900 --> 00:25:31,820 +أو كان المقول جوازا وبقي خبرها دليلا عليها اللي هو + +268 +00:25:31,820 --> 00:25:38,480 +صدقا وكذبا بعد إن الشرطية وهذا كثير مين يتعيد + +269 +00:25:38,480 --> 00:25:44,440 +للشاهد؟ قول يا بنتي مع + +270 +00:25:44,440 --> 00:25:47,100 +اسمها مع اسمها + +271 +00:25:53,880 --> 00:25:59,640 +و هذا ايه؟ وهذا كثير واضح الشاهد؟ نعرف بيت الشعر + +272 +00:25:59,640 --> 00:26:05,800 +قد قيل ما قيل إن صدقا وإن كذبا فمعتذرك من قول إذا + +273 +00:26:05,800 --> 00:26:09,180 +قيل لأ وين الدور وصل؟ يلا اللي وصل عندها الدور + +274 +00:26:09,180 --> 00:26:18,090 +تبدأ قد بل حرف تحقيقلأن قد لت حالان الحال الأول + +275 +00:26:18,090 --> 00:26:24,670 +إذا اتصلت إذا جاء بعدها فعل ماضن هي للتحقيق وإذا + +276 +00:26:24,670 --> 00:26:29,970 +جاء بعدها فعل مضارع هي للتوكيق يعني لو قلت أنا قد + +277 +00:26:29,970 --> 00:26:35,390 +قلت معناته خلاص قلت وانتهى قد أقول لسه ما قلتش قد + +278 +00:26:35,390 --> 00:26:38,610 +أقول وقد لا أقول لذن أعيد تاني إذا جاء بعدها فعل + +279 +00:26:38,610 --> 00:26:41,930 +ماضن هي للتحقيق وإذا جاء بعدها فعل مضارع هي + +280 +00:26:41,930 --> 00:26:47,980 +للتوكيق هي للتوكيقإذا حرف تحقيق مبني على السكون لا + +281 +00:26:47,980 --> 00:26:54,420 +محل له من الإعراب اللي عليها الدور قيلة يبقى + +282 +00:26:54,420 --> 00:26:57,900 +جاب المبني على الفتح مبني للمجهول مبني على الفتح + +283 +00:26:57,900 --> 00:27:05,600 +هذا الفعل قيلة أصله قالة فعل ماضن يسميه النحاة فعل + +284 +00:27:05,600 --> 00:27:13,030 +ثلاثي معتلى العينفعل قال فعل ثلاثي معتل العين + +285 +00:27:13,030 --> 00:27:18,530 +عرفتش معناه معتل العين؟ وسط حرف علق قال النحات إذا + +286 +00:27:18,530 --> 00:27:25,290 +أردت أن تسوغ منه فعل مبني للمجهول من كل فعل ثلاثي + +287 +00:27:25,290 --> 00:27:35,050 +معتل العين لك فيه ثلاث طرق الأول إخلاص فائه للضم + +288 +00:27:35,050 --> 00:27:42,780 +إخلاص فائه إيه؟فتقلب الألف إلى و فنقول في قال قول + +289 +00:27:42,780 --> 00:27:50,060 +و في باع بوعة الثاني النخل صفاءه للكسري فنقلب + +290 +00:27:50,060 --> 00:27:55,740 +الألف إلى ي في قال قيل و في باع بيعة الثالث + +291 +00:27:55,740 --> 00:28:02,700 +الإشمان والإشمام حركة سريعة بين الضمة و الكسرة ترا + +292 +00:28:02,700 --> 00:28:09,380 +ولا تسمع وتكون بتكوير الشفتينوهو ينقسم في القرآن + +293 +00:28:09,380 --> 00:28:15,680 +إلى قسمين إشمام واجب في كلمة واحدة عرفتها؟ تأمنا + +294 +00:28:15,680 --> 00:28:24,280 +وإشمام جائز كما في قول الله عز وجل لأن + +295 +00:28:24,280 --> 00:28:31,380 +في الآية أخلصت الفعل الكسر فقلبت الألف إلياه ويجوز + +296 +00:28:31,380 --> 00:28:38,150 +أيضا الإشمام إذا قيل في الآية فعل ماضيمبني للمجهول + +297 +00:28:38,150 --> 00:28:44,150 +الشاعر أخلص الفاء في قالة إلى الكسر فقلب الألف + +298 +00:28:44,150 --> 00:28:50,590 +إلياه اللي عليها الدور إذا + +299 +00:28:50,590 --> 00:28:55,470 +ما اسم موصول مبني على السكون في محل رفع نائب فاعل + +300 +00:28:55,470 --> 00:29:02,370 +للفعل قيلة قيلة الثانية مبني على الفتح نفس قيلة + +301 +00:29:02,370 --> 00:29:08,050 +الأولى قيلة فعل ماضنمبني للمجهول مبني على الفتح + +302 +00:29:08,050 --> 00:29:12,730 +أين نائب الفاعل للفعل الثلاث اللي عليها الدور؟ وين + +303 +00:29:12,730 --> 00:29:19,310 +وصل الدور؟ خلصتوا؟ يلا يا بنتي هنا أين نائب الفاعل + +304 +00:29:19,310 --> 00:29:22,430 +للفعل القيلة الثاني؟ احنا عرفنا أن الفعل الأول + +305 +00:29:22,430 --> 00:29:27,690 +نائب الفاعل هي ما؟ اللي هي اسم الموصول فأين نائب + +306 +00:29:27,690 --> 00:29:32,600 +الفاعل للفعل القيلة الثاني؟طبعا ضمير مستتر جوازا + +307 +00:29:32,600 --> 00:29:37,300 +تقديره هو يعود الى المصدر اللى هو القول يعود الى + +308 +00:29:37,300 --> 00:29:43,780 +من؟ الى المصدر اللى هو القول اللى جانبك ما إعراب + +309 +00:29:43,780 --> 00:29:48,080 +جملة قيلة ثانية؟ + +310 +00:29:53,780 --> 00:29:58,360 +لأ طيب خلونا .. خلوها في الآخر هنعرف .. هي عندنا + +311 +00:29:58,360 --> 00:30:00,740 +تلت جمال قيلة .. هنعرفها معا .. يعني هنعرفها معا + +312 +00:30:00,740 --> 00:30:07,140 +.. سيبها .. اعرفيلي ان .. ان صدقا .. ان .. ما نوعه + +313 +00:30:07,140 --> 00:30:10,880 +من الحروف؟ حرف و شرب مبني على السكون لما حلوا من + +314 +00:30:10,880 --> 00:30:15,900 +الإعراف اللي جنبك .. صدقا .. + +315 +00:30:15,900 --> 00:30:21,300 +صدقا خبر كان المحذوفة مع اسمها منصوب و علامة نصبه + +316 +00:30:21,300 --> 00:30:23,060 +الفتحة الظاهرة اللي جنبك كذبا + +317 +00:30:29,070 --> 00:30:33,570 +الواو حرف عطف مبني على الفتح لماحلة له من الإعراب + +318 +00:30:33,570 --> 00:30:36,110 +الدور هناك كذبا + +319 +00:30:44,070 --> 00:30:46,850 +صحيح إذا حرف شرط مبني على السكون لا محله من + +320 +00:30:46,850 --> 00:30:51,690 +الإعراب وكذبا أيضا خبر كان المحذوفة مع اسمها منصوب + +321 +00:30:51,690 --> 00:30:56,850 +وعلامة نصبه الفتحة الظاهرة لجنبك فما الفاء حرف عطف + +322 +00:30:56,850 --> 00:31:01,830 +مبني على الفتح لا محله من الإعراب ما اسم موصول + +323 +00:31:01,830 --> 00:31:04,230 +مبني على الفتح لا محله من الإعراب ما اسم موصول + +324 +00:31:04,230 --> 00:31:04,930 +مبني على الفتح لا محله من الإعراب ما اسم موصول + +325 +00:31:04,930 --> 00:31:05,490 +مبني على الفتح لا محله من الإعراب ما اسم موصول + +326 +00:31:05,490 --> 00:31:05,650 +مبني على الفتح لا محله من الإعراب ما اسم موصول + +327 +00:31:05,650 --> 00:31:07,470 +مبني على الفتح لا محله من الإعراب ما اسم موصول + +328 +00:31:07,470 --> 00:31:13,590 +مبني على الفتمدام اسم إله حل، مدام اسم يجب أن يكون + +329 +00:31:13,590 --> 00:31:17,570 +له محل إعرابي، فما اسم استفهام مبني على السكون في + +330 +00:31:17,570 --> 00:31:23,770 +محل رفع مبتدأ، اسم استفهام مبني على السكون في محل + +331 +00:31:23,770 --> 00:31:29,710 +رفع مبتدأ، اعتذارك .. اعتذار .. أيوة + +332 +00:31:32,880 --> 00:31:37,820 +خلاص يجب اعتثاره لوحدها خبر المبتدأ مرفوع علامة + +333 +00:31:37,820 --> 00:31:41,120 +رفع الضامة الظاهرة على اخره اللي عليها الدور الكاف + +334 +00:31:41,120 --> 00:31:45,220 +ايوة + +335 +00:31:45,220 --> 00:31:48,620 +والكاف + +336 +00:31:48,620 --> 00:31:53,640 +ضامير متصل مبني على الفتح في محل جار مضاف اليه من + +337 +00:31:53,640 --> 00:32:04,390 +قول بدون كلامبالتفصيل بدي إعراب بالتفصيل من حرف جر + +338 +00:32:04,390 --> 00:32:10,110 +ماله مجرور ولا منصوب ولا مرفوع ولا مبني بحكي هايا + +339 +00:32:10,110 --> 00:32:14,930 +بحكي هايا ولا واحد تحكي حرف جر مبني على السكون على + +340 +00:32:14,930 --> 00:32:20,490 +السكون لا محل له من الإعراب من قول من حرف جر مبني + +341 +00:32:20,490 --> 00:32:22,970 +على السكون لا محل له من الإعراب اللي عليها الدور + +342 +00:32:22,970 --> 00:32:26,550 +قول اسم + +343 +00:32:26,550 --> 00:32:35,230 +مجروروعلى ما تجره الكسرة الظاهرة اللي جانبك إذا في + +344 +00:32:35,230 --> 00:32:38,730 +محل + +345 +00:32:38,730 --> 00:32:43,110 +نصب يا بنتي، ضرف اسم يعني، ضرف لما يستقبل من + +346 +00:32:43,110 --> 00:32:49,110 +الزمان تضمن معنى شرط مبني على السكون في محل نصب + +347 +00:32:50,090 --> 00:32:52,890 +طبعا احنا قولنا ظرف في الأول و احنا لو في الأول + +348 +00:32:52,890 --> 00:32:57,150 +قولنا اسم هنقول في الآخر في محل نصب ظرف لكن احنا + +349 +00:32:57,150 --> 00:33:00,510 +قولنا في الأول قولنا ايه؟ ظرف خلاص بقول في محل نصب + +350 +00:33:00,510 --> 00:33:05,790 +بدون ما اكرر كلمة ظرف قيلة + +351 +00:33:05,790 --> 00:33:10,190 +فعل + +352 +00:33:10,190 --> 00:33:14,750 +ماضي مبني للمجهول مبني على الفتح اللي جانبك الألف + +353 +00:33:16,750 --> 00:33:21,650 +في قيلة ماشي احنا قلنا احنا عربنا قيل قيلة لكن في + +354 +00:33:21,650 --> 00:33:27,430 +عند ايه الف ماهي الالف هذه قولي يا بنتى ما معنى + +355 +00:33:27,430 --> 00:33:33,750 +الإطلاق يعني طيب أنا هقولكوا طب أنتم يعني تعرفون + +356 +00:33:33,750 --> 00:33:39,690 +القافية و الروي ما الفرق بينهما من تعرف ما الفرق + +357 +00:33:39,690 --> 00:33:43,890 +بين القافية و الروي مش دراستوا عروض قافية + +358 +00:33:46,790 --> 00:33:51,450 +مافيش ولا واحدة فيكوا شاعرة؟ قولنا شاعرين بال .. + +359 +00:33:51,450 --> 00:33:55,650 +شاعرين بالأزمة يعني .. لكن مش شاعرين في شيء اسمه + +360 +00:33:55,650 --> 00:33:59,930 +القافي الروي في القافية و هو آخر حرف أصلي .. + +361 +00:33:59,930 --> 00:34:03,490 +بتكونوا تنتبهوا كويس .. آخر .. روي أنا بتكلم .. + +362 +00:34:03,490 --> 00:34:09,050 +آخر حرف أصلي في القافية اسمه روي أما القافية ممكن + +363 +00:34:09,050 --> 00:34:11,990 +تكون كلمة ممكن تكون جملة يعني .. يعني أنا اللي + +364 +00:34:11,990 --> 00:34:17,830 +بقول القافية قيلةأما الروي فهي إيه؟ اللام .. يعني + +365 +00:34:17,830 --> 00:34:22,930 +أنا لو قلت .. أيوة يعني قيلة أخر حرف فيها اللي هي + +366 +00:34:22,930 --> 00:34:27,110 +اللام المفتوحة، إذا هذه .. هذا هو حرف الروي في + +367 +00:34:27,110 --> 00:34:31,690 +القافية اللي هي اللام المفتوحة، و لما كانت أخر حرف + +368 +00:34:31,690 --> 00:34:37,520 +تطلق الفتحة لتصبح ألفالأن الحركات كما علمنا + +369 +00:34:37,520 --> 00:34:42,160 +النحاته، الحركات أبعاد الحروف، يعني إيه أبعاد؟ + +370 +00:34:42,160 --> 00:34:47,780 +أجزاء، بمعنى الضم جزء من الواو، والفتحة جزء من + +371 +00:34:47,780 --> 00:34:53,180 +الألف، والكسر جزء من الياب، ولذلك لما نطلق الفتحة + +372 +00:34:53,180 --> 00:34:58,990 +تصبح إيه؟ ألفو في عندنا شي اسمه .. اسمه الإشباع، + +373 +00:34:58,990 --> 00:35:03,850 +وو الإشباع، نشبع الضمة لتصبح ووه كما في قوله تعالى + +374 +00:35:03,850 --> 00:35:08,330 +أنا لزمكموها، هذه الوو مش وو يا جماعة، هذه وو + +375 +00:35:08,330 --> 00:35:12,890 +يسموها وو إيه؟ الإشباع، يعني أشبعنا الضمة فأصبحت + +376 +00:35:12,890 --> 00:35:17,520 +ووهو هكذا في الكسرة لو يعني في .. طبعا هي مامرش + +377 +00:35:17,520 --> 00:35:22,380 +علينا في إشباع أو إطلاق لكن هي جزء من الـY علي هذا + +378 +00:35:22,380 --> 00:35:26,360 +بنسمي الألف في هذه ال .. هنا بنسمي الألف إيه؟ + +379 +00:35:26,360 --> 00:35:31,500 +الإطلاق يعني نحن أطلقنا الفتحة فأصبحت ألفا الألف + +380 +00:35:31,500 --> 00:35:37,840 +للإطلاق حرف مبني على السكون لا محل له من الإعراب + +381 +00:35:38,890 --> 00:35:43,930 +أين نائب الفاعل اللي عليها الدور آخركم؟ أنتوا + +382 +00:35:43,930 --> 00:35:47,570 +خلصتوا؟ خلصتوا هنا للأخت اللي هنا، نبهوها أين نائب + +383 +00:35:47,570 --> 00:35:51,210 +الفاعل للفعل الأخير قيلة؟ لأن أحنا عندنا كام فعل؟ + +384 +00:35:51,210 --> 00:35:58,450 +قيلة ثلاث مرات الأخير ضمير مستتر أيضا، ضمير مستتر + +385 +00:35:58,450 --> 00:36:01,650 +جوازا التقدير هو يعود إلى القول أيضا، يعود إلى + +386 +00:36:01,650 --> 00:36:06,470 +المصدر إذا أنا عندى الآن كام جملة قيلة؟ بدنا + +387 +00:36:06,470 --> 00:36:10,680 +نعرفها جملة جملةما إعراب الجملة الأولى قيلة + +388 +00:36:10,680 --> 00:36:18,200 +الأولى؟ من تعرف؟ جملة ابتدائية .. جملة ابتدائية + +389 +00:36:18,200 --> 00:36:22,060 +الأولى طيب قيلة الثانية .. قيلة الثانية نعم .. صلة + +390 +00:36:22,060 --> 00:36:25,640 +الموصول لأنه جاء .. جاءت بعد اسم الموصول اللي هو + +391 +00:36:25,640 --> 00:36:30,120 +ما .. إذا جملة قيلة الثانية صلة الموصولي لا محل + +392 +00:36:30,120 --> 00:36:33,400 +لها من الإعراب .. ضال عندنا إيه؟ قيلة الثالثة .. + +393 +00:36:33,400 --> 00:36:41,190 +ما إعرابها؟ أه أنت .. أه ..مضاف إليه لإذا؟ جملة + +394 +00:36:41,190 --> 00:36:49,850 +قيلة ثالثة في محل جر مضاف إليه للظرف إذا قد قيل ما + +395 +00:36:49,850 --> 00:36:54,050 +قيل إن صدقا وإن كذبا فمعتذرك من قول إذا قيله هل من + +396 +00:36:54,050 --> 00:36:57,590 +سؤال عن هذا البيت؟ في الشاهد أو في الإعراب؟ إذا + +397 +00:36:57,590 --> 00:37:02,770 +بهذا بننتهي من الحديث عن حد كان مع اسمهابسرعة قلنا + +398 +00:37:02,770 --> 00:37:09,850 +تحذف كان مع اسمها ويبقى الخبر دليلا عليها بعد إن و + +399 +00:37:09,850 --> 00:37:15,250 +لو الشرطية، وهذا حذف .. وهذا حذف جائز، وهو كثير، + +400 +00:37:15,250 --> 00:37:20,790 +الحذف كثير والابقاء قليل، معناه ذلك إنه لو جاءت + +401 +00:37:20,790 --> 00:37:28,010 +كانواسمها وخبارها بعد ان أو لو الشرطيتين ولم تحذف + +402 +00:37:28,010 --> 00:37:33,990 +هذا جائز لكنه على القليل الحذف على الكثير والابقاء + +403 +00:37:33,990 --> 00:37:37,830 +على القليل واضح هذا الكلام؟ هل من سؤال عليه + +404 +00:37:37,830 --> 00:37:43,820 +الموضوع الأخير؟من كان و أخواتها و حذف نون مضارعها + +405 +00:37:43,820 --> 00:37:50,240 +حذف نون مين؟ إذا إحنا أيضا نحصل المسألة هنا في حذف + +406 +00:37:50,240 --> 00:37:55,740 +نون المضارع طبعا واضح إن إحنا استنفذنا الحذف في + +407 +00:37:55,740 --> 00:38:00,320 +كان و أخوات .. في كان حذفناها مرة واحدة ثم حذفناها + +408 +00:38:00,320 --> 00:38:04,740 +مع اسمها طبعا ليس من المعقول أن نحذفها مع اسمها و + +409 +00:38:04,740 --> 00:38:09,000 +خبرها لأن في هذه الحالة لن يكون في السياق دليل يدل + +410 +00:38:09,000 --> 00:38:14,780 +عليهابظل عنا بس نحذف مين؟ النون مش من الماضي بل من + +411 +00:38:14,780 --> 00:38:21,580 +المضارع والحذف أيضا من المضارع حذف جائز وليس حذفا + +412 +00:38:21,580 --> 00:38:28,120 +واجبا الحذف من المضارع حذف إيه؟ حذف جائز وليس حذفا + +413 +00:38:28,120 --> 00:38:35,080 +واجبا وأيضا الحذف الجائز بتوفر أربعة شروط يعني + +414 +00:38:35,080 --> 00:38:42,770 +لابدأن يتوفر في مضارع كان كم شرط في هذه الحالة + +415 +00:38:42,770 --> 00:38:48,410 +يجوز أن نحذف النون طب إذا لم تتوفر الشروط الأربعة + +416 +00:38:48,410 --> 00:38:53,350 +لا يجوز بل يجب أن نبقى النون بل بالعكس لو توفرت + +417 +00:38:53,350 --> 00:38:59,610 +تلت شروط واختلا شرط واحد يجب أن نبقى النون و لا + +418 +00:38:59,610 --> 00:39:04,580 +يجوز أن تحذفالشروط الأربح هقولها بسرعة لإنه هنتكلم + +419 +00:39:04,580 --> 00:39:08,160 +عنا بالتفصيل في المحاضرة القادمة طبعا المضارع هذا + +420 +00:39:08,160 --> 00:39:13,180 +ليس شرطا لإنه حذف النون من المضارع الشرط الأول أن + +421 +00:39:13,180 --> 00:39:16,240 +يكون مجزوما يعني المضارع هذا اللي بدنا نحذف نونه + +422 +00:39:16,240 --> 00:39:20,900 +لابد أن يكون ايه؟ لو كان مرفوعا او منصوبا لاتحدث + +423 +00:39:20,900 --> 00:39:26,590 +منهالشرط الثاني علامة جزمه السكون، لو كانت علامة + +424 +00:39:26,590 --> 00:39:31,090 +جزم المضارع المجزوم حدث النون، لا تحدث النون، طبعا + +425 +00:39:31,090 --> 00:39:35,150 +احنا بنتكلم عن نونين، عن نون الرفع والنون الأصلية، + +426 +00:39:35,150 --> 00:39:39,330 +إذا كان مجزوما وعلامة جزمه حدث النون اللي حدث نون + +427 +00:39:39,330 --> 00:39:44,740 +الرفع، فإن نون الأصلية تبقى، لا يجوز أن نحدثهالان + +428 +00:39:44,740 --> 00:39:49,360 +نختل الشرط الثاني الشرط الثالث ان يأتي بعدها حرف + +429 +00:39:49,360 --> 00:39:55,560 +ساكن ان لا يأتي بعدها حرف ساكن معناه ذلك انه يأتي + +430 +00:39:55,560 --> 00:40:01,820 +بعد حرف متحرك لو جاء بعد حرف ساكن لا تحذف النور + +431 +00:40:01,820 --> 00:40:06,940 +الشرط الثالث اللي احنا المفترض نقوله ثالث ليس + +432 +00:40:06,940 --> 00:40:12,280 +رابعا الا تتصل بضمير نصبفإذا اتصلت .. إذا اتصل + +433 +00:40:12,280 --> 00:40:17,180 +الفعل بضمير نصب، لا يجب أن نحذف النون، بل يجب أن + +434 +00:40:17,180 --> 00:40:21,780 +نبقيها وضمير النصب الذي يتصل بالفعل المضارع من + +435 +00:40:21,780 --> 00:40:28,250 +يكون هو .. هو الخبر، يعني محلهو الخبرفإذا اتصل + +436 +00:40:28,250 --> 00:40:33,530 +الفعل بخبره وهو ضمير فإنه لا يجوز أن نحذف النون + +437 +00:40:33,530 --> 00:40:38,570 +هذه بصورة سريعة الشروط الأربعة التي يجب أن تتوفر + +438 +00:40:38,570 --> 00:40:46,290 +في مضارع كان لكي يجوز أن نحذف فنون وحذفها للتخفيف + +439 +00:40:46,290 --> 00:40:51,850 +أيضا يعني الحذف هنا جائز فقط لإيه للتخفيف هل هذا + +440 +00:40:51,850 --> 00:40:56,530 +واضح في أي سؤال عامة سبق إذا نلتقي في المحاضرة + +441 +00:40:56,530 --> 00:40:57,130 +القادمة + diff --git a/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/QEUyRoo11SE.srt b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/QEUyRoo11SE.srt new file mode 100644 index 0000000000000000000000000000000000000000..5da6506c2a7bcdb7437122218beee34e6113eaa7 --- /dev/null +++ b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/QEUyRoo11SE.srt @@ -0,0 +1,1719 @@ +1 +00:00:20,670 --> 00:00:22,250 +أعوذ بالله من الشيطان الرجيم بسم الله الرحمن + +2 +00:00:22,250 --> 00:00:25,970 +الرحيم في المحاضرة الماضية كنا قد بدأنا في الحديث + +3 +00:00:25,970 --> 00:00:29,450 +عن ما التي تعمل .. عن الحروف أسف .. التي تعمل عما + +4 +00:00:29,450 --> 00:00:34,490 +ليس وقلنا هي أربعة أحرف تعمل عما ليس هي ما ولا + +5 +00:00:34,490 --> 00:00:39,110 +ولا وإن بدأنا في الحديث عن أول حرف وعن أشهرها + +6 +00:00:39,110 --> 00:00:44,250 +وأكثرها دورانًا على اللسان وهو ما وقلنا إن النحاة + +7 +00:00:44,250 --> 00:00:49,830 +قد اختلفوا في مابقي على قسمين أهل الحجاز يعملونها + +8 +00:00:49,830 --> 00:00:55,130 +عما ليس لأنها تشبه ليس في النفي وأهل تميم يهملونها + +9 +00:00:55,130 --> 00:00:59,650 +لأنها حرف غير مختص يدخل على الجملة الاسمية كما + +10 +00:00:59,650 --> 00:01:02,990 +يدخل على الجملة الفعلية الرأي الراجح في هذه + +11 +00:01:02,990 --> 00:01:07,430 +المسألة هو رأي أهل الحجاز لأن القرآن الكريم نزل + +12 +00:01:07,430 --> 00:01:12,210 +بلغتهم في قوله تعالى ما هذا بشرٌ وفي قوله تعالى ما + +13 +00:01:12,210 --> 00:01:18,410 +هن أمهاتٌ يشترط النحاة لإعمال ما عمل ليس أربعة شروط، + +14 +00:01:18,410 --> 00:01:24,030 +من تذكّر لنا الشرط الأول؟ نعم الشرط الأول من شروطها + +15 +00:01:24,030 --> 00:01:28,870 +أن لا يقترن اسمها بإن الزائدة، فإن اقترن اسمها بإن + +16 +00:01:28,870 --> 00:01:33,510 +الزائدة فإنها تُهمَل يبطل عملها، الشرط الثاني .. + +17 +00:01:33,510 --> 00:01:34,810 +الشرط الثاني نسمع هنا + +18 +00:01:40,250 --> 00:01:44,110 +أن لا يُنتقض .. أن لا يلتق .. ينتقد نفي خبرها بإلا + +19 +00:01:44,110 --> 00:01:49,030 +فإن انتقض ونفي خبرها بإلا أيضًا تُهمَل الشرط الثالث + +20 +00:01:49,030 --> 00:01:55,810 +نعم هناك فإنها + +21 +00:01:55,810 --> 00:02:00,970 +تُهمَل أن لا يتقدم خبرها على اسمها فإن تقدم خبرها + +22 +00:02:00,970 --> 00:02:05,310 +على اسمها فإنها تُهمَل يبطل عملها الشرط الرابع نعم + +23 +00:02:10,340 --> 00:02:14,800 +إلا إن كان شبه جملة، تقصدين شبه جملة، أن لا يتقدم + +24 +00:02:14,800 --> 00:02:19,560 +معمول خبرها على اسمها إلا إذا كان شبه جملة، فإن + +25 +00:02:19,560 --> 00:02:23,700 +تقدم معمول الخبر على الاسم وهو شبه جملة تبقى + +26 +00:02:23,700 --> 00:02:30,760 +عاملة وإلا فإنها تُهمَل يبطل عملها ثم أيضًا تحدثنا عن + +27 +00:02:30,760 --> 00:02:36,480 +العطف على خبر ما العاملة وقسمناه إلى قسمين عطف + +28 +00:02:36,480 --> 00:02:42,580 +يقتضي الإيجاب بحرفين لكن وبالوقلنا إذا كان العطف + +29 +00:02:42,580 --> 00:02:47,980 +بلكن أو ببل فإن الاسم المعطوف يجب أن يكون مرفوعًا + +30 +00:02:47,980 --> 00:02:53,800 +على أنه خبر لمبتدأ محذوف تقديره هو أما القسم الثاني + +31 +00:02:53,800 --> 00:02:57,980 +فعطف يقتضي استمرار النفي وفي هذه الحالة الاسم + +32 +00:02:57,980 --> 00:03:03,440 +المعطوف يجوز فيه النصب على أنه معطوف على الخبر + +33 +00:03:03,440 --> 00:03:09,380 +المنصوب أو مرفوع على أنه خبر لمبتدأ محذوف تقديره هو + +34 +00:03:10,580 --> 00:03:15,460 +أعتقد إلى هنا وصلنا في المحاضرة الماضية فهل من + +35 +00:03:15,460 --> 00:03:22,480 +سؤال عما سبق؟ إذا ننتقل بالحديث عن الحرف الثاني من + +36 +00:03:22,480 --> 00:03:28,340 +الحروف التي تعمل عما ليس وهو لا وقد اختلف النحاة + +37 +00:03:28,340 --> 00:03:36,440 +في لا كاختلافهم في مابمعنى أهل الحجاز يعملونها عمل + +38 +00:03:36,440 --> 00:03:44,780 +ليس لأنها تشبيهها في النفي وأهل تميم يهملونها + +39 +00:03:44,780 --> 00:03:53,100 +لأنها حرف غير مختص يدخل على الجملة الاسمية كما + +40 +00:03:53,100 --> 00:03:59,540 +يدخل على الجملة الفعلية فنحن يمكن أن نقول لا جاء + +41 +00:03:59,540 --> 00:04:06,440 +زيد دخلت على جملة فعلية ولا زيد جاء دخلت على جملة + +42 +00:04:06,440 --> 00:04:11,360 +اسمية ولكن أيضًا الرأي الراجح في هذه المسألة هو رأي + +43 +00:04:11,360 --> 00:04:18,040 +من؟ أهل الحجاز في أن لا تعمل عمل ليسة أي تدخل على + +44 +00:04:18,040 --> 00:04:23,800 +الجملة الاسمية فترفع الاسم وتنصب الخبر لكنهم أي + +45 +00:04:23,800 --> 00:04:29,100 +أهل الحجاز اشترطوا لإعمالها عمل ليسة أربعة شروط + +46 +00:04:29,100 --> 00:04:35,260 +أيضًا قالوا لابد أن تتوفر فيها كي تعمل عمل ليسة + +47 +00:04:35,900 --> 00:04:41,400 +الشرط الأول أن يكون اسمها وخبرها نكرتين .. أن + +48 +00:04:41,400 --> 00:04:47,120 +يكون اسمها وخبرها إيه نكرتين كما لو قلت أنا في + +49 +00:04:47,120 --> 00:04:54,680 +مثال مثلاً لما رأت أفضل + +50 +00:04:54,680 --> 00:04:56,620 +منكِ + +51 +00:04:58,230 --> 00:05:04,810 +لامرأة أفضل منكِ هاللاحظ إن امرأة هنا اسم لا التي + +52 +00:05:04,810 --> 00:05:11,490 +تعمل عمل ليس مرفوع وأن كلمة أفضل خبرها منصوب وقد + +53 +00:05:11,490 --> 00:05:17,250 +جاء كما تراه جاء اسمها وخبرها كما تراه جاء نكرتين + +54 +00:05:17,250 --> 00:05:20,890 +إن + +55 +00:05:20,890 --> 00:05:27,090 +حيقولون أن يكون اسمها وخبرها نكرتين فإن جاء أحدهما + +56 +00:05:27,900 --> 00:05:33,740 +أو كلاهما معرفة فإنه يبطل عملها، تُهمَل، ولذلك + +57 +00:05:33,740 --> 00:05:39,160 +الامثلة الموجودة أمامكم أو في الكتاب للمهمل ناجح + +58 +00:05:40,280 --> 00:05:47,240 +ولا الكسول للمهمل ناجح ما الذي أهملها أن الاسم جاء + +59 +00:05:47,240 --> 00:05:53,840 +معرفة للمقصر الفائز أين المعرفة؟ المقصر والفائز + +60 +00:05:53,840 --> 00:06:00,360 +يعني الاسم والخبر ونحن قلنا إن جاء أحدهم أو كلاهما + +61 +00:06:00,360 --> 00:06:06,490 +معرفة فإنها تُهمَل يبطل عملها ولذلك الشرط أعود فأقوله + +62 +00:06:06,490 --> 00:06:12,930 +مرة ثانية أن يكون اسمها وخبرها نكرتين كما جاء في + +63 +00:06:12,930 --> 00:06:18,190 +قول الشاعر الشاعر يقول إيه؟ يقول تعزى فلا شيء على + +64 +00:06:18,190 --> 00:06:25,690 +الأرض باقية ولا وزر مما قضى الله واقيًا تعزى يعني + +65 +00:06:25,690 --> 00:06:32,490 +خذ العزاء تعزى خذ العزاء من من حولك ومن من سبقكِ لا + +66 +00:06:32,490 --> 00:06:38,930 +شيء على الأرض باقٍ يعني لا شيء يخلقه الله عز وجل + +67 +00:06:38,930 --> 00:06:44,710 +على الأرض باقٍ ولا وزر .. وزر معناه ملجأ .. مما + +68 +00:06:44,710 --> 00:06:50,450 +قضى الله واقيًا يعني ما فيش ملجأ يمكن أن تلجأ إليه + +69 +00:06:50,450 --> 00:06:54,770 +يُقيِك من قضاء الله عز وجل والانسان إذا عرف هذا + +70 +00:06:54,770 --> 00:07:02,660 +اطمأن قلبه وهدأت سريرته خلاص الأمور محسومة كلها بيد + +71 +00:07:02,660 --> 00:07:08,640 +الله عز وجل الاعمار محسوبة ومحسومة ولذلك طبعًا هو + +72 +00:07:08,640 --> 00:07:13,460 +الانسان الفقد الحقيقة يزعج يعني في إزعاج للنفس وقد + +73 +00:07:13,460 --> 00:07:16,520 +قال الرسول صلى الله عليه وسلم والله إن العين لتدمع + +74 +00:07:16,520 --> 00:07:21,820 +وإن القلب ليحزن وإن على فراقك يا إبراهيم لمحزنون + +75 +00:07:21,820 --> 00:07:26,240 +يحزن الانسان للفقد لكن عليه أن لا يتمادى في الفقد + +76 +00:07:26,240 --> 00:07:31,890 +إذا علم أن لا شيء على الأرض باقي وعليه أيضًا أن لا + +77 +00:07:31,890 --> 00:07:35,890 +يحزن حزنًا شديدًا وأن لا يبالغ إذا علم أن لا وزر من + +78 +00:07:35,890 --> 00:07:40,750 +ما قضى الله واقعًا خلاص هيك يحدث في نفس الانسان + +79 +00:07:40,750 --> 00:07:46,890 +ولذلك هناك فرق الحقيقة الشاسع بين انسان مؤمن + +80 +00:07:46,890 --> 00:07:51,750 +وانسان آخر غير مؤمن المؤمن بيكون نفسه مطمئنة بيحزن + +81 +00:07:51,750 --> 00:07:59,360 +لكن في حدود واقرب مثال لذلك الخنساء ليه تماضر عندما + +82 +00:07:59,360 --> 00:08:06,160 +مات أخوها أو قُتل بالأحرى قُتل أخوها صخر يعني رثته + +83 +00:08:06,160 --> 00:08:13,000 +بمراثي بكائية بكت وأبكت من حولها لكن لما استشهد + +84 +00:08:13,000 --> 00:08:17,060 +أولادها الاربعة لاحظوا معايا الفرق بين واحد وأربعة + +85 +00:08:17,060 --> 00:08:26,420 +وأخ وأولاد لم تقل فيهم بيتًا واحدًا من الشارع بل لم + +86 +00:08:26,420 --> 00:08:29,920 +تبكهم والله أعلم ممكن تكون يعني حزنت في نفسها + +87 +00:08:29,920 --> 00:08:35,680 +لكنها يعني تجلّدت وصبرت لأن الفرق بينها .. بين + +88 +00:08:35,680 --> 00:08:39,440 +كونها كانت في الجاهلية وبينها أن أصبحت في الاسلام + +89 +00:08:39,440 --> 00:08:44,400 +لأن الاسلام كما قلت فيه .. ولاحظوا معايا واحنا + +90 +00:08:44,400 --> 00:08:50,160 +في مجتمعنا نلاحظ هذا إذا مات أحد الشباب وكان شهيدًا، + +91 +00:08:50,160 --> 00:08:55,300 +الأمر خفيف يعني، صحيح يعني الفقد كما قلت محزن، لكن + +92 +00:08:55,300 --> 00:08:59,020 +الأمر أخف من أن يموت في حد السيارة أو مريضًا أو .. + +93 +00:08:59,020 --> 00:09:05,380 +أو هكذا، بيظل الفاجعة أكبر ولذلك يعني في شيء أهوى + +94 +00:09:05,380 --> 00:09:10,040 +من شيء الاسلام يعلمنا إنه دائما أن نكون من + +95 +00:09:10,040 --> 00:09:13,620 +الصبورين وخاصة في اللحظة اللي الرسول صلى الله عليه + +96 +00:09:13,620 --> 00:09:18,080 +وسلم قال إنما الصبر إيه عند الصدمة الأولى إذا صبر + +97 +00:09:18,080 --> 00:09:22,300 +وصمدت الأمور تسير سيرًا حسنًا ولهذا الشهر بيقولنا + +98 +00:09:22,300 --> 00:09:28,760 +والله لا شيء على الأرض باقٍ ولا وزر مما قضى الله + +99 +00:09:28,760 --> 00:09:34,550 +واقعًا اشْهَدَتْ في هذا البيت لا شيء باقٍ ولا وزر واقٍ + +100 +00:09:34,550 --> 00:09:39,270 +حيثُ + +101 +00:09:39,270 --> 00:09:45,430 +عملت لا عما ليس عملت لا في الموضعين عما ليس فرفعت + +102 +00:09:45,430 --> 00:09:52,750 +اسم شيء ووزر ونصبت خبرًا باقيًا وواقٍ وقد جاء + +103 +00:09:52,750 --> 00:09:59,290 +اسمها وخبرها نكرتين على رأي أهل الحجاز عيد الشعر + +104 +00:09:59,290 --> 00:10:03,470 +الثاني؟ ولا واحد يتعيده؟ قولي يا بنتي موضع الشاعر + +105 +00:10:03,470 --> 00:10:07,710 +لا شيء باقٍ ولا وزر باقٍ كيف عملتها في الموضعين + +106 +00:10:07,710 --> 00:10:11,970 +عاملت ليسة رفعت اسم شيء ووزر ونصفت خبرًا باقيًا + +107 +00:10:11,970 --> 00:10:16,210 +وواقٍ وقد جاء اسمها وخبرُها نكرتين وهذا على لغة + +108 +00:10:16,210 --> 00:10:19,950 +أهل الحجاز وهذا على لغة من؟ أهل الحجاز هل هذا + +109 +00:10:19,950 --> 00:10:25,470 +واضح؟ فبنعرف بيت الشعر نبدأ من هنا يلا ابدئي تعزى + +110 +00:10:29,060 --> 00:10:35,420 +أه لأن أصل الفعل تعزى يتعزى، إذا هو فعل معتل الآخر + +111 +00:10:35,420 --> 00:10:42,240 +بالألف، لما صيغ الأمر منه بني على حذف حرف العلة، + +112 +00:10:42,240 --> 00:10:46,840 +والفتح اللي على الشد اللي موجود على حرف الزاي، هي + +113 +00:10:46,840 --> 00:10:51,680 +ليست علامة إعرابية، بل هي عوض عن حرف العلة الألف + +114 +00:10:51,680 --> 00:10:56,920 +المحذوف، فهو فعل أمر مبني على حذف حرف العلة، اللي + +115 +00:10:56,920 --> 00:11:03,290 +جانبك أين الفاعل؟ والفاعل ضمير مستتر وجوبًا تقديره + +116 +00:11:03,290 --> 00:11:07,650 +أنت، فلا .. مش الف .. الفاء + +117 +00:11:11,220 --> 00:11:15,720 +طبعًا لأنه .. لأن هناك سؤال مقدر بعد تعزى، قالت + +118 +00:11:15,720 --> 00:11:21,400 +تعزى قال له المخاطب لماذا قال له لأنه كده وكده، ثم + +119 +00:11:21,400 --> 00:11:26,920 +ذكر علة يعني أمره له أو مخاطبته له بالعزاء، فالفاء + +120 +00:11:26,920 --> 00:11:31,600 +تعليلية حرف مبني على الفتح لا محل له من الاعراب، + +121 +00:11:31,600 --> 00:11:32,260 +أكملّي لا + +122 +00:11:35,250 --> 00:11:40,390 +نسيت أن تقول يعمل عما ليس حرف نفي يعمل عما ليس + +123 +00:11:40,390 --> 00:11:45,150 +مبني على السكون لا محل له من الاعراب شيء اللي جنبك + +124 +00:11:45,150 --> 00:11:48,430 +مرفوع + +125 +00:11:48,430 --> 00:11:53,350 +وعلامة رفعه الضم الظاهر اسم لا التي تعمل عما ليس + +126 +00:11:53,350 --> 00:11:57,290 +مرفوع وعلامة رفعه الضم الظاهر على الأرض + +127 +00:12:04,650 --> 00:12:09,870 +على الأرض جر ومجرور على حرف جر مبني على السكون لا + +128 +00:12:09,870 --> 00:12:13,590 +محل له من الاعراب والارض اسم مجرور بعلى وعلامة جره + +129 +00:12:13,590 --> 00:12:18,070 +الكسر الظاهرة باقٍ الخبر لا التي تعمل عمل ليس + +130 +00:12:18,070 --> 00:12:22,830 +منصوب علامة نصبه الفتحة الظاهرة الخبر لا التي تعمل + +131 +00:12:22,830 --> 00:12:26,310 +عمل ليس منصوب علامة نصبه الفتحة الظاهرة + +132 +00:12:37,380 --> 00:12:41,460 +ولا الواو حرف عطف مبني على الفتح لا محل له من + +133 +00:12:41,460 --> 00:12:47,540 +الاعراب ولا حرف نفي يعمل عمل ليس مبني على السكون + +134 +00:12:47,540 --> 00:12:50,780 +لا محل له من الاعراب وزر + +135 +00:12:54,560 --> 00:12:59,100 +صحيح وزر اسم لا التي تعمل عمل ليس مرفوع وعلامة + +136 +00:12:59,100 --> 00:13:11,980 +رفعه الضم الظاهرة، مما اصلها + +137 +00:13:11,980 --> 00:13:19,460 +من ما، فمن حرف جر من الذي قضى الله فمن حرف جر مبني + +138 +00:13:19,460 --> 00:13:23,000 +على السكون لا محل لهم الاعراب وما اسم موصول مبني + +139 +00:13:23,000 --> 00:13:29,440 +على السكون في محل جر بمن قضى فعل + +140 +00:13:29,440 --> 00:13:35,320 +ماضي مبني على فتح مقدر الله لفظ + +141 +00:13:35,320 --> 00:13:38,360 +الجلالة فاعل مرفوع علامة رفعه الضمة الظاهرة على آخره + +142 +00:13:38,360 --> 00:13:43,240 +وجنبك جملة "قضى الله" صلة الموصول لا محل لها من + +143 +00:13:43,240 --> 00:13:49,630 +الإعراب و"قيام" خبر لا العامل عمل ليس منصوب وعلامة + +144 +00:13:49,630 --> 00:13:54,890 +نصبه الفتحة الظاهرة على آخره، هل هذا واضح؟ هل من + +145 +00:13:54,890 --> 00:13:59,750 +سؤال عن الشاهد أو الإعراب في هذا البيت؟ إذا الشرط + +146 +00:13:59,750 --> 00:14:08,060 +الأول كما قلت أن يكون اسمها وخبرها نكرتين فإن جاء + +147 +00:14:08,060 --> 00:14:14,360 +أحدهما أو كلاهما معرفة فإنها يبطل عملها أي تُهمل + +148 +00:14:14,360 --> 00:14:20,160 +الشرط الثاني أن لا يُنتقض نفي خبرها بإلا ونلاحظ + +149 +00:14:20,160 --> 00:14:26,280 +هذه الملاحظة المهمة أن هناك تشابها كبيرا بين لا و + +150 +00:14:26,280 --> 00:14:30,620 +بين ما، الاختلاف الوحيد في الشروط في الشرط الأول + +151 +00:14:31,360 --> 00:14:36,740 +رأينا في ما الشرط الأول أن لا يقترن اسمها بإنذار + +152 +00:14:36,740 --> 00:14:40,660 +هذا الشرط ليس موجودا في لا، والشرط الأول في لا أن + +153 +00:14:40,660 --> 00:14:45,640 +يكون اسمها وخبرها نكرتين وهذا ليس شرطا في ما إنما + +154 +00:14:45,640 --> 00:14:50,100 +الشروط الثلاثة المتقدمة هي نفسها الشروط التي كانت + +155 +00:14:50,100 --> 00:14:56,540 +يجب أن تتوفر في ما أن لا ينتقد نفي خبرها بإلا + +156 +00:14:57,530 --> 00:15:02,450 +المثال الموجود على السبورة أمامكم "لما رأت أفضل منك" + +157 +00:15:02,450 --> 00:15:13,770 +طيب أنا لو قلت هذا المثال "لما رأت إلا أفضل منك" + +158 +00:15:14,490 --> 00:15:20,390 +مدام انتُقض نفي الخبر بإلا فقد أهملت وصار ما بعدها على + +159 +00:15:20,390 --> 00:15:25,870 +طول امرأة مبتدأ و"أفضل" خبر المبتدأ لأن واضح أن هناك + +160 +00:15:25,870 --> 00:15:29,950 +إثبات، يعني هنا نفي، ينفي أن تكون هناك أي امرأة + +161 +00:15:29,950 --> 00:15:35,920 +أفضل منك، لكن هنا يثبت أن كل النساء أفضل منك، فتحول + +162 +00:15:35,920 --> 00:15:41,140 +المعنى تماما بالانتقاض بإلا، ولذلك أهملت "لامرأة" إلا + +163 +00:15:41,140 --> 00:15:46,160 +أفضل، فـ"عُدّت" الأفضل، بل "أفضل" على أنها خبر المبتدأ + +164 +00:15:46,160 --> 00:15:51,150 +مرفوع، "لا طالب إلا مُشتَهَد"، نفس الكلام مبتدأ وخبر "لا" + +165 +00:15:51,150 --> 00:15:57,530 +رجل إلا أفضل منك أيضا نفس الكلام انتقض ونفي الخبر + +166 +00:15:57,530 --> 00:16:04,590 +بإلا فماذا حدث في لا؟ أهملت بطل عملها الشرط الثالث + +167 +00:16:04,590 --> 00:16:11,650 +ألا يتقدم خبرها على اسمها واضح فإذا تقدم خبرها على + +168 +00:16:11,650 --> 00:16:15,530 +اسمها فإنها تُهمل يبطل عملها يعني في هذا المثال + +169 +00:16:15,530 --> 00:16:19,210 +الموجود على السبورة أمامكم لو قلت أنا في المثال "لا" + +170 +00:16:20,420 --> 00:16:25,340 +ده قوليك "أفضل منكي" + +171 +00:16:25,340 --> 00:16:33,400 +امرأة لا أفضل وهي خبر مقدم، لماذا أهملت؟ لماذا + +172 +00:16:33,400 --> 00:16:41,180 +أهملت لا؟ لأن الخبر قد تقدم على الاسم الشرط + +173 +00:16:41,180 --> 00:16:46,730 +الرابع أن لا يتقدم معمول خبرها على اسمها إلا إذا + +174 +00:16:46,730 --> 00:16:53,170 +كان شبه جملة، أن لا يتقدم معمول خبرها على اسمها + +175 +00:16:53,170 --> 00:16:57,510 +إلا إذا كان شبه جملة، وأعتقد تبعات هذا الشرط + +176 +00:16:57,510 --> 00:17:03,580 +معروفة، فإذا تقدم معمول خبر لا على اسمها وهو شبه + +177 +00:17:03,580 --> 00:17:09,100 +جملة فإنها تبقى عاملة، أما إذا تقدم معمول خبر لا + +178 +00:17:09,100 --> 00:17:14,780 +على اسمها وهو ليس شبه جملة فإنها تُهمل، وبالمثال + +179 +00:17:14,780 --> 00:17:21,480 +يتضح المقال لو + +180 +00:17:21,480 --> 00:17:24,000 +قلت أنا في مثال "لا رجل" + +181 +00:17:27,090 --> 00:17:37,210 +مهملا آسف مهملا واجبه ولا عصفور واقفا + +182 +00:17:37,210 --> 00:17:43,850 +فوق الشجرات ولا + +183 +00:17:43,850 --> 00:17:48,910 +عصفور واقفا في البيت، الفرق + +184 +00:17:48,910 --> 00:17:53,150 +واضح بين الأمثلة، في المثال الأول طبعا هي في + +185 +00:17:53,150 --> 00:17:57,140 +الأمثلة الثلاثة "لا" عاملة عمل ليس، رفعت اسما في + +186 +00:17:57,140 --> 00:17:59,840 +المثال الأول "رجل" وفي المثالين الثاني والثالث + +187 +00:17:59,840 --> 00:18:04,680 +"عصفور" ونصبت خبرا في المثال الأول هنا "مهملا" وفي + +188 +00:18:04,680 --> 00:18:08,300 +المثال الثاني والثالث "واقفا" لكن في المثال الأول + +189 +00:18:08,300 --> 00:18:12,800 +جاء "واجبَه" معمول الخبر وهو مفعول به في المثال + +190 +00:18:12,800 --> 00:18:16,780 +الثاني والثالث جاء معمول الخبر شبه جملة ولذلك في + +191 +00:18:16,780 --> 00:18:19,920 +المثال الأول لا يجوز أن يتقدم معمول الخبر على + +192 +00:18:19,920 --> 00:18:25,630 +الاسم، فإن تقدمه فلا تُهمل، في المثال الثاني والثالث + +193 +00:18:25,630 --> 00:18:36,010 +تبقى عاملة، بمعنى إن لو قلت أنا "لا واجبه رجل" مهمل + +194 +00:18:36,010 --> 00:18:42,950 +بالرفع على أنه خبر مقدم، لماذا أهملت؟ لأن معمول + +195 +00:18:42,950 --> 00:18:47,230 +الخبر المقدم لم يكن شبه جملة، لكن إن كان شبه جملة + +196 +00:18:47,230 --> 00:18:59,290 +تبقى عاملة، أقول هنا "لا فوق الشجرة عصفور واقف" ولا + +197 +00:18:59,290 --> 00:19:07,510 +في البيت عصفور واقف، لماذا بقيت عاملة؟ لأن معمول + +198 +00:19:07,510 --> 00:19:12,330 +الخبر المقدم جاء شبه جملة، إذا الشرط الرابع من شروط + +199 +00:19:12,330 --> 00:19:17,450 +إعمال لا عمل ليس أن لا يتقدم معمول خبرها على اسمها + +200 +00:19:17,450 --> 00:19:23,940 +إلا إذا كان شبه جملة، فإن لم يكن شبه جملة فإنها تُهمل + +201 +00:19:23,940 --> 00:19:28,500 +هل هذا واضح الشيء + +202 +00:19:28,500 --> 00:19:35,560 +الأخير في لا أن كثيرا ما يحذف خبرها، يكثروا أن + +203 +00:19:35,560 --> 00:19:40,240 +يحذف خبرها كما قال الشاعر وهو سعيد ابن المالك + +204 +00:19:40,240 --> 00:19:47,620 +يقول "من صد عن نيرانها فأنا ابن قيس فأنا ابن قيس" + +205 +00:19:47,620 --> 00:19:53,440 +"لا براحه" يفتخر الشاعر بنفسه، يقول من صد عن نيران + +206 +00:19:53,440 --> 00:19:59,020 +الحرب؟ من الذي يصد نيران الحرب؟ أنا ابن قيس "لا براح" ليه، + +207 +00:19:59,020 --> 00:20:03,500 +يعني لا مهرب ليه من أن أصد عن نيران + +208 +00:20:03,500 --> 00:20:07,540 +الحرب، وإلا من الذي سيصد غيري؟ يعني كما قلت ويفتخر + +209 +00:20:07,540 --> 00:20:13,420 +بنفسه، فكلمة "لا براحه" هذه "لا" عاملة عمل ليس، "براحة" + +210 +00:20:13,420 --> 00:20:19,600 +اسمها وكما تراها مرفوع، أين الخبر؟ تقديره "لي" والخبر + +211 +00:20:19,600 --> 00:20:23,780 +محذوف تقديره "لي" يعني جار ومجرور، إذا موضع الشاهد + +212 +00:20:23,780 --> 00:20:30,660 +في هذا البيت "لا براح" حيث عملت لا عمل ليس فرفعت + +213 +00:20:30,660 --> 00:20:38,220 +اسما "براحة" ونصبت خبرا محذوفا تقديره "لي" وهذا كثير + +214 +00:20:38,220 --> 00:20:40,060 +قول يا بنتي + +215 +00:20:46,570 --> 00:20:51,870 +وهذا كثير، هل هذا واضح؟ في أي سؤال عن لا التي + +216 +00:20:51,870 --> 00:20:57,750 +تعمل عمل ليس، إذا ننتقل إلى "لات" التي تعمل عمل ليس + +217 +00:20:58,300 --> 00:21:05,460 +"لات" تتكون من حرفين، من لا حرف النفي "لا" و"تاء" + +218 +00:21:05,460 --> 00:21:11,860 +التأنيث للمبالغة بالنفي، من لا حرف النفي ومن تاء + +219 +00:21:11,860 --> 00:21:16,660 +التأنيث للمبالغة بالنفي، يعني إذا عرضت أن تنفي + +220 +00:21:16,660 --> 00:21:23,510 +تقول "لا" إذا أردت أن تكون مبالغا في نفيك تقول "لات"، + +221 +00:21:23,510 --> 00:21:29,670 +"لات"، إذا هي تتكون من كلمتين من لا حرف النفي ومن + +222 +00:21:29,670 --> 00:21:35,410 +تاء التأنيث للمبالغة في النفي وقد اشترط النحاة فيها + +223 +00:21:35,410 --> 00:21:42,090 +ستة شروط كي تعمل عمل ليس، كم شرطا؟ الأربعة الأولى + +224 +00:21:42,090 --> 00:21:45,410 +منها هي نفس الشروط التي كانت لـ "لا"، ولاحظوا معي + +225 +00:21:45,410 --> 00:21:49,910 +التقسيم المنطقي، لهذه الشروط نحن نتحدث عن "لات" كم + +226 +00:21:49,910 --> 00:21:57,150 +حرفا؟ ثلاثة، "لا" هي اللام والألف والتاء، الآن "لا" تتكون + +227 +00:21:57,150 --> 00:22:01,350 +من حرفين اللام والألف، لها أربعة شروط، يعني كأنه كل + +228 +00:22:01,350 --> 00:22:07,390 +حرف له شرطان، "لا" لها أربعة شروط، بظل "التاء" لها + +229 +00:22:07,390 --> 00:22:12,350 +الشروط الأربعة الأولى التي ذكرناها لـ"لا" هي نفس + +230 +00:22:12,350 --> 00:22:17,000 +الشروط الأربعة التي لـ"لات" أن يكون اسمها وخبرها + +231 +00:22:17,000 --> 00:22:23,980 +نكرتين، أن لا يُنتقض نفي خبرها بإلا، وأن لا يتقدم + +232 +00:22:23,980 --> 00:22:28,500 +خبره على اسمها، وأن لا يتقدم معمول خبرها على + +233 +00:22:28,500 --> 00:22:34,970 +اسمها إلا إذا كان شبه جملة، إذا الشروط الأربعة في "لا" + +234 +00:22:34,970 --> 00:22:40,330 +هي نفس الشروط الأربعة اللي في "لات" يضيف إليها + +235 +00:22:40,330 --> 00:22:47,830 +النحاة شرطين آخرين يختصان بـ"لات" الشرط الأول + +236 +00:22:47,830 --> 00:22:52,290 +من الشرطين الخاصين أو الخاصين من الشروط بشكل عام + +237 +00:22:52,290 --> 00:22:58,570 +أنها تعمل في ألفاظ ترادف الزمن كـ "الحين" و "الأوان" + +238 +00:22:58,570 --> 00:23:06,950 +و"الساعة" يعني هي لا تعمل إلا في ألفاظ ترادف من الزمن + +239 +00:23:06,950 --> 00:23:12,270 +كـ"الساعة" و"الأوان" و"الحين" كما جاء في قول الله عز وجل + +240 +00:23:12,270 --> 00:23:19,610 +"كم أهلكنا من قبلهم من قرن فنادوا ولا تحين مناص" كم + +241 +00:23:19,610 --> 00:23:27,410 +أهلكنا من قبلهم من قرن فنادوا "ولا تحين مناص" طبعا + +242 +00:23:27,410 --> 00:23:35,330 +يعني هم لما وصلوا إلى نهاية .. إلى بداية العذاب، + +243 +00:23:35,330 --> 00:23:39,750 +يعني إلى نهاية الفترة المسموحة لهم نادوا، واضح أن + +244 +00:23:39,750 --> 00:23:43,870 +في جملة محذوفة تقضي، نادوا مستغيثين يعني، نادوا + +245 +00:23:43,870 --> 00:23:48,970 +ايه؟ مستغيثين، فـ"لات" ايه؟ يعني فات موعد الاستغاثة + +246 +00:23:49,920 --> 00:23:54,400 +فات موعد الهرب "لا مناص" يعني لا مهرب واحنا يمكن + +247 +00:23:54,400 --> 00:23:57,540 +نستخدمها كثيرا قد نستخدمها .. يعني حتى في الـ "لا" + +248 +00:23:57,540 --> 00:23:59,980 +مناص .. يعني "لا مناص" يعني لا مهرب من هذا الأمر + +249 +00:23:59,980 --> 00:24:02,600 +يعني يجب .. يجب .. يعني تقوله جدّ امتي يعني يقولك + +250 +00:24:02,600 --> 00:24:06,760 +سامحوني فيقول "لا مناص" مافيش مهرب واحنا عندنا في + +251 +00:24:06,760 --> 00:24:11,440 +الإسلام بيقول إن والله يعني التوبة لها موعد أيضا + +252 +00:24:11,440 --> 00:24:11,940 +محدد + +253 +00:24:14,520 --> 00:24:17,860 +ما لم تغرغر .. أنا بتحدث عن شكل عام مش يوم القيامة + +254 +00:24:17,860 --> 00:24:22,880 +يعني .. أتحدث عن الناس يعني ما لم تغرغر تقبل + +255 +00:24:22,880 --> 00:24:26,760 +التوبة لكن بعد الغرغرة "لات حين مناص" .. انتهى خلاص + +256 +00:24:26,760 --> 00:24:32,280 +"لات حين مناص" على كل الأحوال موضع الشاهد "لات حين" + +257 +00:24:32,280 --> 00:24:36,340 +مناص" أو موضع الشاهد بالتحديد "لات" حيث عملت "لات" عمل + +258 +00:24:36,340 --> 00:24:44,280 +ليس فرفعت اسما محذوفا تقديره "حين" نصبت خبرا "حين مناص" وقد عملت في لفظ يُرادف الزمن وهو "الحين" أعيد + +259 +00:24:44,280 --> 00:24:51,700 +الشاهد مرة ثانية، موضع الشاهد "لات حين مناص" حيث عملت + +260 +00:24:51,700 --> 00:24:57,140 +"لات" عمل ليس فرفعت اسما محذوفا تقديره "حين" نصبت خبرا + +261 +00:24:57,140 --> 00:25:05,580 +"حين مناص" وقد عملت في لفظ يُرادف الزمن وهو .. وهو + +262 +00:25:05,580 --> 00:25:12,380 +"الحين" .. مين تعيد بالشاهد؟ نسمع اللي هناك، نعم وهو + +263 +00:25:12,380 --> 00:25:18,520 +"الحين" .. واضح هذا الكلام؟ إذا أشهد لحظة .. لحظة خليني + +264 +00:25:18,520 --> 00:25:27,200 +أكمل بعدين .. إذا الشرط الخامس أو الأول من الخاص + +265 +00:25:27,200 --> 00:25:33,510 +بـ"لات" أنها تعمل في لفظ يُرادف الزمن وهو "الحين" أو + +266 +00:25:33,510 --> 00:25:37,990 +"الساعة" أو "لا" و"لا" .. قول يا بنتي بأحكي هان اسم محلّو + +267 +00:25:37,990 --> 00:25:45,230 +.. اسم "لات" محلّو بتقديره "مفيد"، طب فيهان كمان و + +268 +00:25:45,230 --> 00:25:49,390 +"لات" "حين" هي التقدير ولا تحين حين مناصر، ولا تلحين + +269 +00:25:49,390 --> 00:25:55,210 +حين مناصر، "لات الساعة" "ساعة" "مندمي"، هذا هو التقدير + +270 +00:25:55,210 --> 00:26:01,350 +الشرط + +271 +00:26:01,350 --> 00:26:08,090 +السادس أي الثاني، أن يُحذف أحد معموليها، معموليها + +272 +00:26:08,090 --> 00:26:11,190 +يعني اسمها، خبرها، والغالب أن يُحذف اسمها، وهذا في + +273 +00:26:11,190 --> 00:26:17,810 +الشاهد في الآية، في الآية احنا لما قلنا المحذوف مين، + +274 +00:26:17,810 --> 00:26:22,960 +هذا هو الغالب، معنى الغالب، معنى أنه يمكن أن يُحذف + +275 +00:26:22,960 --> 00:26:26,920 +الخبر، لكن هذا قليل، الكثير والغالب أن يُحذف + +276 +00:26:26,920 --> 00:26:30,740 +الاسم، لكن يجوز أن يُحذف مين؟ في القي في قراءة أخرى + +277 +00:26:30,740 --> 00:26:35,220 +"ولا تحينوا مناص" في هذه الحالة بيكون "مناص" المحذوف + +278 +00:26:35,220 --> 00:26:40,410 +لكنها يعني القراءة المشهورة والأكثر والأغلب "حين" + +279 +00:26:40,410 --> 00:26:44,610 +"ولا تحين مناص" في هذه الحالة بيكون "مناص" المحذوف + +280 +00:26:44,610 --> 00:26:49,270 +لكنها يعني القراءة المشهورة والأكثر والأغلب "حين" + +281 +00:26:49,270 --> 00:26:54,110 +على اعتبار أن المحذوف هو الاسم وليس الخبر يقول + +282 +00:26:54,110 --> 00:27:01,250 +الشاعر في شاهد على جواز حذف الاسم غالبا ندم البغات + +283 +00:27:01,940 --> 00:27:10,120 +ولات ساعة مندمي والبغي مرتع مبتغيه وخيمة، ندم + +284 +00:27:10,120 --> 00:27:17,800 +البغات ولات ساعة مندمي، ندم البغي يعني الظلم، لات + +285 +00:27:17,800 --> 00:27:23,810 +ساعة مندمي يعني فات موعد الندم ما هو البغاو الظلمة + +286 +00:27:23,810 --> 00:27:29,110 +بيندموش إلا إذا وصل الخطر إليهم أو إلى أهلهم + +287 +00:27:29,110 --> 00:27:33,550 +في هذه الحالة بيندموه لكن في هذه الحالة بيكون إيه + +288 +00:27:33,550 --> 00:27:41,350 +لات ساعة مندمي فات موعد الندم والبغي مرتع مبتغيه + +289 +00:27:41,350 --> 00:27:45,770 +وخيمة يعني البغي عاقبته وخيمة على الظالم مش على + +290 +00:27:45,770 --> 00:27:50,590 +المظلوم لأن الظالم لو لم يعاقب في الدنيا سيحاسب + +291 +00:27:50,590 --> 00:27:55,260 +يوم القيامة أما المظلوم فإن لم يأخذ حقه في الدنيا + +292 +00:27:55,260 --> 00:27:59,800 +سيأخذه يوم القيامة صحيح الظلم مر وله مرارة في + +293 +00:27:59,800 --> 00:28:05,740 +الحلق لكن كما قلت أفضل من الظالم قد يعيش الظالم + +294 +00:28:05,740 --> 00:28:10,960 +لحظات انتصار يعني بسيطة في الدنيا لكنه سيجد وبال + +295 +00:28:10,960 --> 00:28:14,260 +أمره في الآخرة أو في الدنيا يعني في الدنيا بعض + +296 +00:28:14,260 --> 00:28:18,160 +الأحيان ومش دائما الظالم يحاسبون في الدنيا لكن في + +297 +00:28:18,160 --> 00:28:22,870 +بعض الأحيان يحاسبون في الدنيا وسيحاسبون أيضا يوم + +298 +00:28:22,870 --> 00:28:27,910 +القيامة أما المظلوم قد يجد لحظات مرة في حياته + +299 +00:28:27,910 --> 00:28:32,690 +الدنيا قد تستمر قد تقصر قد تطول لكنه يوم القيامة + +300 +00:28:32,690 --> 00:28:40,350 +سيأخذ حقه كاملا من من ظلمه موضع الشاهد لاتة حيث + +301 +00:28:40,350 --> 00:28:47,250 +عملت لاتة عمل ليسة وقد عملت في لفظ يرادف الزمن وهو + +302 +00:28:47,250 --> 00:28:56,200 +الساعة وحُذِف اسمها وهذا كثير أو هذا هو الغالب مين + +303 +00:28:56,200 --> 00:28:59,840 +تعيد للشاهد؟ الشاهد وغير الأخوات طب نسمع اللي في + +304 +00:28:59,840 --> 00:29:06,440 +الوسط هنا أنتي الشاهد ولات ساعة تمد مين حيث عملت + +305 +00:29:06,440 --> 00:29:11,980 +لات عملت عمل لسة وايضا عملت بمراد تحية.. بمراد + +306 +00:29:11,980 --> 00:29:15,340 +تحية.. يعني ساعة تمد وام الساعة نعم + +307 +00:29:18,830 --> 00:29:22,550 +وهذا هو إيه؟ وهذا هو كثير أو هذا هو الغالب، واضح + +308 +00:29:22,550 --> 00:29:28,270 +هذا الكلام؟ إذا نحن نتحدث عن ستة شروط لإعمال لا + +309 +00:29:28,270 --> 00:29:32,370 +تعمل ليس، الأربعة الأولى اللي كانت موجودة في لا، + +310 +00:29:32,370 --> 00:29:38,060 +ثم أضاف النحات شرطين آخرين أولا أنها تعمل أو أن + +311 +00:29:38,060 --> 00:29:42,440 +تعمل في لفظ أو في ألفاظ ترادف الزمن والثاني أن + +312 +00:29:42,440 --> 00:29:47,760 +يُحذف أحد مع موليها والغالب أن يُحذف مين اسمها + +313 +00:29:47,760 --> 00:29:51,360 +نعرف البيت ندم البوغات وين وصل الدور في الإعراب + +314 +00:29:51,360 --> 00:30:00,420 +أكملي يبقى ندم فعل ماضي مبني على الفتح البوغات فعل + +315 +00:30:00,420 --> 00:30:07,170 +مرفوعة ولما ترفعه الضم الظاهر على آخره ولا تجائز أن + +316 +00:30:07,170 --> 00:30:11,070 +تكون حالية حرف مبني على الفتح لا محله له من + +317 +00:30:11,070 --> 00:30:18,650 +الإعراب، مبني + +318 +00:30:18,650 --> 00:30:27,410 +على الفتح لات حرف نفي يعمل عمل ليس مبني على الفتح + +319 +00:30:27,410 --> 00:30:31,690 +لا محل له من الإعراب بنكمل ونقول واسمها محذوف + +320 +00:30:31,690 --> 00:30:38,650 +تقديره ساعة أو الساعة.. واسمها محذوف تقديره ساعة + +321 +00:30:38,650 --> 00:30:46,530 +أو الساعة اللي عليها الدور ساعة خبر لاتة منصوب + +322 +00:30:46,530 --> 00:30:51,760 +علامة نصبه الفتح الظاهر ماندمي مضاف إليه مجرور + +323 +00:30:51,760 --> 00:30:57,180 +وعلامة جره الكسر الظاهر والبغي و طبعا إذا عربنا ال + +324 +00:30:57,180 --> 00:31:01,180 +wow حالية في الأولى بنقول جملة لات ساعة مندمي في + +325 +00:31:01,180 --> 00:31:07,600 +محل نصب بحالي أكملي والبغيو يا بنتي والبغيو you + +326 +00:31:07,600 --> 00:31:12,520 +you you أنا قاعد رفعتها يعني بل ال wow جابل البغي + +327 +00:31:12,520 --> 00:31:17,840 +بدنا ال wow استئنافية ال wow استئنافية حرف مبني على + +328 +00:31:17,840 --> 00:31:24,440 +الفتح لا محل له من الإعراب أكمل البغي مبتدأ أول + +329 +00:31:24,440 --> 00:31:28,220 +مرفوع علامة رفعه الضم الظاهرة على آخره مرتعوا + +330 +00:31:28,220 --> 00:31:33,280 +مبتدأ ثاني مرفوع علامة رفعه الضم الظاهرة اللي في + +331 +00:31:33,280 --> 00:31:39,000 +الأخير هناك مبتغيه أيوة يا بنتي اللي في الأول هنا + +332 +00:31:39,000 --> 00:31:42,800 +مبتغيه + +333 +00:31:43,900 --> 00:31:51,900 +مرتع مبتغيه مضاف ليس إعرابا لما نقول مضاف مضاف ليس + +334 +00:31:51,900 --> 00:31:56,540 +محلا إعرابيا مضاف إليه محل إعرابي يبقى ما إعراب + +335 +00:31:56,540 --> 00:32:03,580 +مبتغيه المقدرة مبتغيه مضاف إليه مجرور وعلامة جره + +336 +00:32:03,580 --> 00:32:07,260 +كسرة مقدرة اللي جنبك أين.. طبعا أنا عامل دورية + +337 +00:32:07,260 --> 00:32:10,460 +ثقة اللي جنبك الهأ في مبتغيه + +338 +00:32:12,640 --> 00:32:17,900 +ديش خبر؟ ليها عمراجة؟ خبر؟ ضمير متصل مبني على + +339 +00:32:17,900 --> 00:32:22,400 +الكسر في محل جار مضاف إليه اللي عليها الدور وخيمة + +340 +00:32:22,400 --> 00:32:32,380 +الخبر هو صفة في المعنى الخبر هو إيه؟ فمعرب وخيمة، + +341 +00:32:32,380 --> 00:32:38,740 +خبر المبتدأ الثاني احنا عندنا مبتدئان قلنا البغي مبتدأ + +342 +00:32:38,740 --> 00:32:44,640 +أول ومرتع مبتدأ ثاني وخيم خبر المبتدأ من؟ الثاني + +343 +00:32:44,640 --> 00:32:49,240 +والجملة الاسمية كلها في محل رفع خبر المبتدأ الأول + +344 +00:32:49,240 --> 00:32:55,480 +أعيد تاني البغي مبتدأ أول ومرتع مبتدأ ثاني أما + +345 +00:32:55,480 --> 00:33:01,520 +كلمة وخيم فخبر المبتدأ الثاني والجملة الاسمية مرتع + +346 +00:33:01,520 --> 00:33:06,940 +مبتغيه وخيمة في محل رفع خبر المبتدأ إيه؟ الأول هل + +347 +00:33:06,940 --> 00:33:10,560 +هذا واضح؟ اللي بيحكي مع بعض، هل هذا واضح؟ يا + +348 +00:33:10,560 --> 00:33:21,480 +بنيات، في أي سؤال عامة سبق؟ إذا قولي توسع + +349 +00:33:21,480 --> 00:33:26,220 +النحات، النحات قالوا في التقدير يجوز أن تقدر معرفة + +350 +00:33:29,880 --> 00:33:33,600 +لأ لأ إذا استخدمناها، يعني إذا كانت مستخدمة، يعني + +351 +00:33:33,600 --> 00:33:37,720 +إذا.. إنا ما حذفناش الاسم، لكن في التقدير إنه + +352 +00:33:37,720 --> 00:33:40,820 +هقالوا لو قدرت قلت لات الساعة ساعة تماندة أنا + +353 +00:33:40,820 --> 00:33:44,500 +جائز، لأ أنا مقدر تقدير فقط، إنما لأ هو شرط من + +354 +00:33:44,500 --> 00:33:49,020 +الشروط الحرف الرابع والأخير من الحروف التي تعمل + +355 +00:33:49,020 --> 00:33:56,250 +عمل ليس in بكسر الهمزة وسكون النونو أعتقد يعني من + +356 +00:33:56,250 --> 00:34:03,070 +الأمر البديهي والبصير أنه إذا أنا قلت لطالب ما + +357 +00:34:03,070 --> 00:34:09,470 +أنه ما ولا ولا ت حروف نفي سيقبل هذا أمر يعني + +358 +00:34:09,470 --> 00:34:16,050 +طبيعي لكن لو قلنا له أن حرف نفي هيستغرب هي غرابة + +359 +00:34:16,050 --> 00:34:22,170 +لأنه في الحقيقة إعمالها عمل ليس نادر بمعنى أن حتى + +360 +00:34:22,170 --> 00:34:29,540 +ورودها فحرف نفي نادر ولا يعملها إلا أهل الكوفة إذا + +361 +00:34:29,540 --> 00:34:36,320 +هي أن تعمل عمل ليس يعني بمعنى آخر أن تأتي بمعنى + +362 +00:34:36,320 --> 00:34:41,840 +النفي نادر لأن هي لو جاءت حرف نفي فهي تعمل عمل ليس + +363 +00:34:41,840 --> 00:34:45,900 +على رأي أهل الكوفة لكن هذا إيه نادر هذا من النادر + +364 +00:34:46,510 --> 00:34:54,350 +إذا إعمالها عمل ليس هو مذهب كوفي وهو مذهب نادر + +365 +00:34:54,350 --> 00:35:01,190 +وعلى ذلك جاء قول الله عز وجل.. طيب أنا أمسح + +366 +00:35:01,190 --> 00:35:02,690 +الصدورة فقط وبعدين + +367 +00:35:09,320 --> 00:35:13,480 +انظروا للآية الموجودة أمامكم إن الذين تدعون من دون + +368 +00:35:13,480 --> 00:35:20,240 +الله عباد أمثالكم إن الذين تدعون من دون.. هذه ليس + +369 +00:35:20,240 --> 00:35:25,220 +فيها شاهد هذه الآية ليس فيها شاهد لأن إن حرف توكيد + +370 +00:35:25,220 --> 00:35:31,020 +ونصب مش حرف نفي توكيد يعني نعم والذين في محل + +371 +00:35:31,020 --> 00:35:36,340 +اسمها وعباد خبرها مرفوع لكن القراءة التي نريدها إن + +372 +00:35:36,340 --> 00:35:36,980 +الذين + +373 +00:35:40,560 --> 00:35:50,300 +تدعون من دون الله عبادا أمثالكم أنا كنت بالكياب + +374 +00:35:50,300 --> 00:35:54,100 +اللون الأحمر عشان تشوفوها هذه قراءة سعيد بن جبير + +375 +00:35:54,100 --> 00:35:59,300 +القراءة الأولى هي القراءة المشهورة إن الذين تدعون + +376 +00:35:59,300 --> 00:36:04,180 +من دون الله عباد أمثالكم لكن هذه القراءة هي قراءة + +377 +00:36:04,180 --> 00:36:11,250 +من سعيد بن جبير يقول إن الذين يعني ليس الذين تدعون + +378 +00:36:11,250 --> 00:36:15,730 +من دون الله عبادا كما تراون هذه خبرها منصوب، إذا + +379 +00:36:15,730 --> 00:36:23,350 +إن هنا تعمل عمل ليس والذين اسمها في محل رفع وعبادا + +380 +00:36:23,350 --> 00:36:29,230 +خبرها منصوب، مش في محل نصب بل منصوب، هي المسألة + +381 +00:36:29,230 --> 00:36:35,240 +ليست في اللغة أيضا لكن المسألة في المعنى لحظوا.. + +382 +00:36:35,240 --> 00:36:42,980 +لحظوا الآيتان متفارقتان لفظا بمعنى تبدأ الآية + +383 +00:36:42,980 --> 00:36:48,120 +الأولى بإن بمعنى نعم فيها توكيد والآية الثانية + +384 +00:36:48,120 --> 00:36:54,640 +بليس بمعنى نفي طب كيف تكون هنا قراءتان قراءة بمعنى + +385 +00:36:54,640 --> 00:37:01,340 +نعم وقراءة بمعنى لا أو قراءة في آية تبدأ بنعم وفي + +386 +00:37:01,340 --> 00:37:05,160 +القراءة الثانية الآية تبدأ بلا ولا تغير المعنى + +387 +00:37:05,160 --> 00:37:11,600 +المعنى واحد في الآيتين ولم يتغير بل تؤديان إلى نفس + +388 +00:37:11,600 --> 00:37:17,480 +المعنى فكيف يكون الأمر كذلك يا طالبات الشريعة + +389 +00:37:17,480 --> 00:37:25,660 +الشريعة والقانون قلنا مين عارف طيب سأذكر لكم طبعا + +390 +00:37:25,660 --> 00:37:33,170 +هي الآيتين تؤديان إلى نفس المعنى وهذا فيه ما فيه من + +391 +00:37:33,170 --> 00:37:40,010 +إعجاز لفظي في القراءة وخليك معايا بس انتبهوا + +392 +00:37:40,010 --> 00:37:42,530 +انتوا مادة ما عرفتوش تسكبوا تؤكد على أن.. طبعا + +393 +00:37:42,530 --> 00:37:48,430 +تؤكد على أن بعض من عُبد أو ما عُبد من دون الله هو + +394 +00:37:48,430 --> 00:37:53,470 +بشر مثلنا مثل من عبده مش مثلنا احنا مثل من عبده + +395 +00:37:53,470 --> 00:37:59,370 +يعني فرعون كان بشرا ومع ذلك عبد من دون الله ولاحظوا + +396 +00:37:59,370 --> 00:38:03,450 +معايا من دون.. من دون.. من دون الله يعني لا يدان + +397 +00:38:03,450 --> 00:38:07,630 +الله عز وجل لا يعني.. شوف ال.. ال.. البلاغة + +398 +00:38:07,630 --> 00:38:12,390 +والإعجاز في الألفاظ من دون الله طبعا في.. في.. + +399 +00:38:12,390 --> 00:38:18,670 +من دون الله يعني أقل وحتلاحظوا + +400 +00:38:18,670 --> 00:38:24,850 +أنه فيه يعني هو بشر لكن إذا أنت قرأت سيرة من عبد من + +401 +00:38:24,850 --> 00:38:30,070 +دون الله ستجد أنه يعقي نفسه صفات أعلى من صفات + +402 +00:38:30,070 --> 00:38:34,610 +البشر، إذا هو.. شوف لحظة معايا هذه الآية الثانية، + +403 +00:38:34,610 --> 00:38:38,450 +يعني إن الذين تبعون من دون الله يعني مش عباد زيكم، + +404 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غير.. غير ديانة التوحيد فلا + +416 +00:39:39,300 --> 00:39:42,900 +تستغربوا هذا، ولذلك يعني إن الذين.. يعني ليس + +417 +00:39:42,900 --> 00:39:46,900 +الذين تدعون من دون الله عبادهم، عباد، هو مش عباد، + +418 +00:39:46,900 --> 00:39:50,840 +هذا من ناحية، من ناحية ثانية حتى البشري الذي عبد + +419 +00:39:50,840 --> 00:39:56,840 +من دون الله أعطى لنفسه صفات أنوية، إذا هو أيضا ليس + +420 +00:39:56,840 --> 00:39:59,940 +..يعني أنتو بلاحظوا ال.. ال.. كأن الله عز وجل + +421 +00:39:59,940 --> 00:40:04,460 +يريد أن يقول البشر الحقيقي اللي في صفات البشر + +422 +00:40:04,460 --> 00:40:10,280 +يعبدوا الله، بيعبد الله البشر اللي .. اللي هو فيه + +423 +00:40:10,280 --> 00:40:14,820 +أمور ناقصة بيخلي الناس يعبدوا لأنه فيه بيعطي كما + +424 +00:40:14,820 --> 00:40:20,720 +قلت يعطي نفسه صفات أعلى من البشر فكأنه خرج عن + +425 +00:40:20,720 --> 00:40:25,560 +طبيعته البشرية وهذا في .. يعني في الآيات تانية .. + +426 +00:40:25,560 --> 00:40:30,300 +نفس المعنى في الآيات تانية تؤدي إلى نفس المعنى + +427 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00:02:53,800 +على أنه خبر لمبتدأ محدوف تقدير هو أما القسم الثاني + +31 +00:02:53,800 --> 00:02:57,980 +فعطف يقتضي استمرار النفي وفي هذه الحالة الإسم + +32 +00:02:57,980 --> 00:03:03,440 +المعطوف يجوز فيه النصب على أنه معطوف على الخبر + +33 +00:03:03,440 --> 00:03:09,380 +المنصوب أو مرفوع على أنه خبر لمبتدأ محدوف تقدير هو + +34 +00:03:10,580 --> 00:03:15,460 +اعتقد إلى هنا وصلنا في المحاضرة الماضية فهل من + +35 +00:03:15,460 --> 00:03:22,480 +سؤال عما سبق؟ إذا ننتقل بالحديث عن الحرف الثاني من + +36 +00:03:22,480 --> 00:03:28,340 +الحروف التي تعمل عما ليس وهو لا وقد اختلف النحات + +37 +00:03:28,340 --> 00:03:36,440 +في لا كاختلافهم في مابمعنى أهل الحجازي يعملون لأ + +38 +00:03:36,440 --> 00:03:44,780 +عمل ليس لأنها تشبيهها في النفيواهل تميم يهملونها + +39 +00:03:44,780 --> 00:03:53,100 +لأنها حرف غير مختص يدخل على الجملة الإسمية كما + +40 +00:03:53,100 --> 00:03:59,540 +يدخل على الجملة الفعلية فنحن يمكن أن نقول لا جاء + +41 +00:03:59,540 --> 00:04:06,440 +زيد دخلت على جملة فعلية ولا زيد جاء دخلت على جملة + +42 +00:04:06,440 --> 00:04:11,360 +إسميةولكن أيضًا الرأي الراجح في هذه المسألة هو رأي + +43 +00:04:11,360 --> 00:04:18,040 +مين؟ أهل الحجاز في أن لا تعمل عمل ليسة أي تدخل على + +44 +00:04:18,040 --> 00:04:23,800 +الجملة الإسمية فترفع الإسم وتنصب الخبر لكنهم أي + +45 +00:04:23,800 --> 00:04:29,100 +أهل الحجاز اشترطوا لإعمالها عمل ليسة أربعة شروط + +46 +00:04:29,100 --> 00:04:35,260 +أيضًا قالوا لابد أن تتوفر فيها كي تعمل عمل ليسة + +47 +00:04:35,900 --> 00:04:41,400 +الشرط الأول أن يكون اسمها و خبرها نكرتين .. أن + +48 +00:04:41,400 --> 00:04:47,120 +يكون اسمها و خبرها إيه نكرتين كما لو قلت أنا في + +49 +00:04:47,120 --> 00:04:54,680 +مثال مثلا لما رأت أفضل + +50 +00:04:54,680 --> 00:04:56,620 +منكي + +51 +00:04:58,230 --> 00:05:04,810 +لامرأة أفضل منكي هاللاحظ إن إمرأة هنا اسم لا التي + +52 +00:05:04,810 --> 00:05:11,490 +تعمل عمل ليس مرفوع وأن كلمة أفضل خبرها منصوب وقد + +53 +00:05:11,490 --> 00:05:17,250 +جاء كما تراه جاء اسمها وخبرها كما تراه جاء نكرتين + +54 +00:05:17,250 --> 00:05:20,890 +إن + +55 +00:05:20,890 --> 00:05:27,090 +حيقولون أن يكون اسمها وخبرها نكرتين فإن جاء أحدهما + +56 +00:05:27,900 --> 00:05:33,740 +أو كلاهما معرفة فإنه يبطل عملها، تهمل، ولذلك + +57 +00:05:33,740 --> 00:05:39,160 +الأمثلة الموجودة أمامكم أو في الكتاب للمهمل ناجح + +58 +00:05:40,280 --> 00:05:47,240 +ولا الكسول للمهمل ناجح ما الذي أهملها أن الإسم جاء + +59 +00:05:47,240 --> 00:05:53,840 +معرفة للمقصر الفائز أين المعرفة؟ المقصر والفائز + +60 +00:05:53,840 --> 00:06:00,360 +يعني الإسم والخبر ونحن قلنا إن جاء أحدهم أو كلاهما + +61 +00:06:00,360 --> 00:06:06,490 +معرفة فإنها تهمل يبطل عملهاولذلك الشرط أعود فأقوله + +62 +00:06:06,490 --> 00:06:12,930 +مرة ثانية أن يكون اسمها وخبرها نكرتين كما جاء في + +63 +00:06:12,930 --> 00:06:18,190 +قول الشاعر الشاعر يقول ايه؟ يقول تعزى فلا شيء على + +64 +00:06:18,190 --> 00:06:25,690 +الأرض باقية ولا وزر مما قضى الله واقيا تعزى يعني + +65 +00:06:25,690 --> 00:06:32,490 +خذ العزاء تعزى خذ العزاء من من حولك ومن من سبقكلا + +66 +00:06:32,490 --> 00:06:38,930 +شيء على الأرض باقى يعني لا شيء يخلقه الله عز وجل + +67 +00:06:38,930 --> 00:06:44,710 +على الأرض سافر ولا وزر .. وزر معناه ملجأ .. مما + +68 +00:06:44,710 --> 00:06:50,450 +قضى الله واقى يعني مافيش ملجأ يمكن أن تلجأ اليه + +69 +00:06:50,450 --> 00:06:54,770 +يقيك من قضاء الله عز وجل والانسان إذا عرف هذا + +70 +00:06:54,770 --> 00:07:02,660 +اطمأن قلبه وهدأت سريرته خلاصالأمور محسومة كلها بيد + +71 +00:07:02,660 --> 00:07:08,640 +الله عز وجل الأعمار محسوبة ومحسومة ولذلك طبعا هو + +72 +00:07:08,640 --> 00:07:13,460 +الإنسان الفقد الحقيقة يزعج يعني في إزعاج للنفس وقد + +73 +00:07:13,460 --> 00:07:16,520 +قال الرسول صلى الله عليه وسلم والله إن العين لتدمع + +74 +00:07:16,520 --> 00:07:21,820 +وإن القلب لا يحزن وإن على فراقك يا إبراهيم لمحزنون + +75 +00:07:21,820 --> 00:07:26,240 +يحزن الإنسان للفقد لكن عليه أن لا يتمادى في الفقد + +76 +00:07:26,240 --> 00:07:31,890 +إذا علم أن لا شيء على الأرض باقيةوعليه أيضًا أن لا + +77 +00:07:31,890 --> 00:07:35,890 +يحزن حزنا شديدا وأن لا يبالغ إذا علم أن لا وزر من + +78 +00:07:35,890 --> 00:07:40,750 +ما قضى الله واقع خلاص هيك يحدث في نفس الإنسان + +79 +00:07:40,750 --> 00:07:46,890 +ولذلك هناك فرق الحقيقة الشاسع بين إنسان مؤمن + +80 +00:07:46,890 --> 00:07:51,750 +وإنسان آخر غير مؤمن المؤمن بيكون نفسه مطمئنه بيحزن + +81 +00:07:51,750 --> 00:07:59,360 +لكن في حدود وأقرب مثال لذلك الخنسان ليه تماضرعندما + +82 +00:07:59,360 --> 00:08:06,160 +مات أخوها أو قُتل بالأحرى قُتل أخوها صخر يعني رثته + +83 +00:08:06,160 --> 00:08:13,000 +بمراثي بكائية بكت وأبكت من حولها لكن لما استشهد + +84 +00:08:13,000 --> 00:08:17,060 +أولادها الأربع لحظوا معايا الفرق بين واحد وأربع + +85 +00:08:17,060 --> 00:08:26,420 +وأخ وأولاد لم تقل فيهم بيتا واحدا من الشارعبل لم + +86 +00:08:26,420 --> 00:08:29,920 +تبكهم و الله أعلم ممكن تكون يعني حزنت في نفسها + +87 +00:08:29,920 --> 00:08:35,680 +لكنها يعني تجلدت و صبرت لأن الفرق بينها .. بين + +88 +00:08:35,680 --> 00:08:39,440 +كونها كانت في الجاهلية و بينها أن أصبحت في الإسلام + +89 +00:08:39,440 --> 00:08:44,400 +لأن الإسلام كما قلت فيه .. و لاحظوا معايا و احنا + +90 +00:08:44,400 --> 00:08:50,160 +في مجتمعنا نلاحظ هذاإذا مات أحد الشباب وكان شهيدا، + +91 +00:08:50,160 --> 00:08:55,300 +الأمر خفيف يعني، صحيح يعني الفقد كما قلت محزن، لكن + +92 +00:08:55,300 --> 00:08:59,020 +الأمر أخف من أن يموت في حد السيارة أو مريضا أو .. + +93 +00:08:59,020 --> 00:09:05,380 +أو هكذا، بيظل الفاجعة أكبرولذلك يعني في شيء أهوى + +94 +00:09:05,380 --> 00:09:10,040 +من شيء الإسلام يعلمنا إنه دائما أن نكون من + +95 +00:09:10,040 --> 00:09:13,620 +الصبورين وخاصة في اللحظة اللي الرسول صلى الله عليه + +96 +00:09:13,620 --> 00:09:18,080 +وسلم قال إنما الصبر إيه عند الصدمة الأولى إذا صبر + +97 +00:09:18,080 --> 00:09:22,300 +وصدم الأمور تسير سيرا حسنا ولهذا الشهر بيقولنا + +98 +00:09:22,300 --> 00:09:28,760 +والله لا شيء على الأرض باقية ولا وزر مما قضى الله + +99 +00:09:28,760 --> 00:09:34,550 +واقعاشتهدت في هذا البيت لا شيء باقيا ولا وزر واقيا + +100 +00:09:34,550 --> 00:09:39,270 +حيث + +101 +00:09:39,270 --> 00:09:45,430 +عملت لا عما ليس عملت لا في الموضعين عما ليس فرفعت + +102 +00:09:45,430 --> 00:09:52,750 +اسما شيء ووزر ونصبت خبرا باقيا وواقيا وقد جاء + +103 +00:09:52,750 --> 00:09:59,290 +اسمها وخبرها نكرتين على رأي أهل الحجازعيد الشعير + +104 +00:09:59,290 --> 00:10:03,470 +الثاني؟ ولا واحد يتعيده؟ قولي يا بنتي موضع الشاعر + +105 +00:10:03,470 --> 00:10:07,710 +لا شيء باقيا ولا وزر باقيا كيف أعملتها في الموضعين + +106 +00:10:07,710 --> 00:10:11,970 +عامل ليسة رفعت اسم الشاعر ووزر ونصفت خبرا باقيا + +107 +00:10:11,970 --> 00:10:16,210 +وواقيا وقد جاء اسمها وخبروها ذكرتين وهذا على لغة + +108 +00:10:16,210 --> 00:10:19,950 +أهل الاجازة وهذا على لغة من؟ أهل الاجازة هل هذا + +109 +00:10:19,950 --> 00:10:25,470 +واضح؟ فبنعرف بيت الشعر نبدأ من هنا يلا ابدأي تعزة + +110 +00:10:29,060 --> 00:10:35,420 +أه لأن أصل الفعل تعزى يتعزى، إذا هو فعل معتل الآخر + +111 +00:10:35,420 --> 00:10:42,240 +بالألف، لما صيغ الأمر منه بني على حذف حرف العلة، + +112 +00:10:42,240 --> 00:10:46,840 +والفتح اللي على الشد اللي موجود على حرف الزاى، هي + +113 +00:10:46,840 --> 00:10:51,680 +ليست علامة إعرابية، بل هي عوض عن حرف العلة الألف + +114 +00:10:51,680 --> 00:10:56,920 +المحذوف، فهو فعل أمر مبني على حذف حرف العلة، اللي + +115 +00:10:56,920 --> 00:11:03,290 +جانبك أين الفاعل؟والفاعل ضمير مستتر وجوبا تقديره + +116 +00:11:03,290 --> 00:11:07,650 +أنت، فلا .. مش الف .. الفاء + +117 +00:11:11,220 --> 00:11:15,720 +طبعاً لأنه .. لأن هناك سؤال مقدر بعد تعزة، قالت + +118 +00:11:15,720 --> 00:11:21,400 +تعزة قال له المخاطب لماذا قال له لأنه كده وكده، ثم + +119 +00:11:21,400 --> 00:11:26,920 +ذكر علّة يعني أمره له أو مخاطبته له بالعزب، فالفأح + +120 +00:11:26,920 --> 00:11:31,600 +تعليلية حرف مبني على الفتح لا محل له من الإعراب، + +121 +00:11:31,600 --> 00:11:32,260 +أكملي لا + +122 +00:11:35,250 --> 00:11:40,390 +نسيت أن تقول يعمل عما ليس حرف نفي يعمل عما ليس + +123 +00:11:40,390 --> 00:11:45,150 +مبني على السكون لا محل له من الإعراب شيء اللي جنبك + +124 +00:11:45,150 --> 00:11:48,430 +مرفوع + +125 +00:11:48,430 --> 00:11:53,350 +و علامة رفعه الضم الظاهر اسم ل التي تعمل عما ليس + +126 +00:11:53,350 --> 00:11:57,290 +مرفوع و علامة رفعه الضم الظاهر على الأرض + +127 +00:12:04,650 --> 00:12:09,870 +على الأرض جر ومجرور على حرف جر مبني على السكولة ما + +128 +00:12:09,870 --> 00:12:13,590 +حلله من الإعراب والأرض اسم مجرور بعلا وعلامة جره + +129 +00:12:13,590 --> 00:12:18,070 +الكسر الظاهرة باقيا الخبر لا التي تعمل عمل ليس + +130 +00:12:18,070 --> 00:12:22,830 +منصوب علامة نصبه الفتحة الظاهرة الخبر لا التي تعمل + +131 +00:12:22,830 --> 00:12:26,310 +عمل ليس منصوب علامة نصبه الفتحة الظاهرة + +132 +00:12:37,380 --> 00:12:41,460 +ولا الواو حرف عطف مبني على الفتح لا محل له من + +133 +00:12:41,460 --> 00:12:47,540 +الإعراب ولا حرف نفي يعمل عمل ليس مبني على السكون + +134 +00:12:47,540 --> 00:12:50,780 +لا محل له من الإعراب وزرون + +135 +00:12:54,560 --> 00:12:59,100 +صحيح وزر اسم ل التي تعمل عمل ليس مرفوع و علامة + +136 +00:12:59,100 --> 00:13:11,980 +رفعه الضم الظاهرة، مما أصلها + +137 +00:13:11,980 --> 00:13:19,460 +من ما، فمن حرف جر من الذي قضى الله فمن حرف جرمبني + +138 +00:13:19,460 --> 00:13:23,000 +على السكون لا محل لهم الإعراب وما اسم موصول مبني + +139 +00:13:23,000 --> 00:13:29,440 +على السكون في محل جر بمن قضى فعل + +140 +00:13:29,440 --> 00:13:35,320 +ماضي مبني على فتح مقدر الله لفظ + +141 +00:13:35,320 --> 00:13:38,360 +الجلالة فاعل مرفوه علامة رفع الضم الظاهرة اللي + +142 +00:13:38,360 --> 00:13:43,240 +جنبك جملة قضى الله صلة الموصول لا محل لها من + +143 +00:13:43,240 --> 00:13:49,630 +الإعراب واقياخبر لا العامل عمل ليس منصوب وعلامة + +144 +00:13:49,630 --> 00:13:54,890 +نصبه الفتحة الظاهرة على آخره، هل هذا واضح؟ هل من + +145 +00:13:54,890 --> 00:13:59,750 +سؤال عن الشاهد أو الإعراب في هذا البيت؟ إذا الشرط + +146 +00:13:59,750 --> 00:14:08,060 +الأول كما قلت أنيكون اسمها وخبرها نكرتين فإن جاء + +147 +00:14:08,060 --> 00:14:14,360 +أحدهم أو كلاهما معرفة فإنها يبطل عملها أي تهمل + +148 +00:14:14,360 --> 00:14:20,160 +الشرط الثاني أن لا ينتقد نفي خبرها بإلا وحنلاحظ + +149 +00:14:20,160 --> 00:14:26,280 +هذه الملاحظة المهمة أن هناك تشابها كبيرا بين لا و + +150 +00:14:26,280 --> 00:14:30,620 +بين ما الاختلاف الوحيد في الشروط في الشرط الأول + +151 +00:14:31,360 --> 00:14:36,740 +رأينا في ما الشرط الأول أن لا يقترن اسمها بإنذار + +152 +00:14:36,740 --> 00:14:40,660 +هذا الشرط ليس موجودا في لا والشرط الأول في لا أن + +153 +00:14:40,660 --> 00:14:45,640 +يكون اسمها وخبرها نكرتين وهذا ليس شرطا في ما إنما + +154 +00:14:45,640 --> 00:14:50,100 +الشروط الثلاثة المتدقية هي نفسها الشروط التي كانت + +155 +00:14:50,100 --> 00:14:56,540 +يجب أن تتوفر في ما أن لا ينتقد نفي خبرها بإلا + +156 +00:14:57,530 --> 00:15:02,450 +المثال الموجود على السبورة أمامكم لما رأت أفضل منك + +157 +00:15:02,450 --> 00:15:13,770 +طيب انا لو قلت هذا المثال لما رأت الا أفضل منك + +158 +00:15:14,490 --> 00:15:20,390 +مدام انتقض نفي الخبر بإلا فقد أهملت وصار مابعد على + +159 +00:15:20,390 --> 00:15:25,870 +طول إمرأة مبتدأ وأفضل خبر المبتدأ لأن واضح أن هناك + +160 +00:15:25,870 --> 00:15:29,950 +إثبات، يعني هنا نفي، ينفي أن تكون هناك أي إمرأة + +161 +00:15:29,950 --> 00:15:35,920 +أفضل منك، لكن هنايثبت أن كل النساء أفضل منك، فتحول + +162 +00:15:35,920 --> 00:15:41,140 +المعنى تماما بالانتقاض بإلا، ولذلك أهملت لمرأة إلا + +163 +00:15:41,140 --> 00:15:46,160 +أفضل، فعشبه الأفضلة، بل أفضل على أنها خبر المبتدأ + +164 +00:15:46,160 --> 00:15:51,150 +مرفوع، لا طالب إلا مشتهد، نفس الكلام مبتدأ وخبرلا + +165 +00:15:51,150 --> 00:15:57,530 +رجل إلا أفضل منك أيضا نفس الكلام انتقض ونفي الخبر + +166 +00:15:57,530 --> 00:16:04,590 +بإلا فماذا حدث في لا أهملت بطل عملها الشرط الثالث + +167 +00:16:04,590 --> 00:16:11,650 +ألا يتقدم خبرها على اسمها واضح فإذا تقدم خبرها على + +168 +00:16:11,650 --> 00:16:15,530 +اسمها فإنها تهمت يبطل عملها يعني في هذا المثال + +169 +00:16:15,530 --> 00:16:19,210 +الموجود على الصبورة أمامكم لو قلت أنا في المثال لا + +170 +00:16:20,420 --> 00:16:25,340 +ده قوليك أفضل منكي + +171 +00:16:25,340 --> 00:16:33,400 +إمرأة لا أفضل وهي خبر مقدم، لماذا أهملت؟ لماذا + +172 +00:16:33,400 --> 00:16:41,180 +أهملت لا؟ لأن الخبر قد تقدم على الإسم الشرط + +173 +00:16:41,180 --> 00:16:46,730 +الرابعأن لا يتقدم معمول خبرها على اسمها إلا إذا + +174 +00:16:46,730 --> 00:16:53,170 +كان شبه جملة، أن لا يتقدم معمول خبرها على اسمها + +175 +00:16:53,170 --> 00:16:57,510 +إلا إذا كان شبه جملة، واعتقد تبعات هذا الشرط + +176 +00:16:57,510 --> 00:17:03,580 +معروفةفإذا تقدم معمول خبر لا على اسمها وهو شبه + +177 +00:17:03,580 --> 00:17:09,100 +جملة فإنها تبقى عاملة أما إذا تقدم معمول خبر لا + +178 +00:17:09,100 --> 00:17:14,780 +على اسمها وهو ليس شبه جملة فإنها تهمة وبالمثال + +179 +00:17:14,780 --> 00:17:21,480 +يتضح المقال لو + +180 +00:17:21,480 --> 00:17:24,000 +قلت أنا في مثال لا رجل + +181 +00:17:27,090 --> 00:17:37,210 +مهمل أسف مهملا واجبه ولا عصفور واقفا + +182 +00:17:37,210 --> 00:17:43,850 +فوق الشجرات ولا + +183 +00:17:43,850 --> 00:17:48,910 +عصفور واقفا في البيت الفرق + +184 +00:17:48,910 --> 00:17:53,150 +واضح بين الأمثلة في المثال الأول طبعا هي في + +185 +00:17:53,150 --> 00:17:57,140 +الأمثلة الثلاثة لا عامل عمن ليسورفعت اسما في + +186 +00:17:57,140 --> 00:17:59,840 +المثال الأول رجل وفي المثالين الثاني والثالث + +187 +00:17:59,840 --> 00:18:04,680 +عصفورة ونصبت خبرا في المثال الأول هنا مهملا وفي + +188 +00:18:04,680 --> 00:18:08,300 +المثال الثاني والثالث واقفا لكن في المثال الأول + +189 +00:18:08,300 --> 00:18:12,800 +جاء واجبه معمول الخبر وهو مفعول به في المثال + +190 +00:18:12,800 --> 00:18:16,780 +الثاني والثالث جاء معمول الخبر شبه جملة ولذلك في + +191 +00:18:16,780 --> 00:18:19,920 +المثال الأول لا يجوز أن يتقدم معمول الخبر على + +192 +00:18:19,920 --> 00:18:25,630 +الإسمفإن تقدمه فلا تهمل في المثال الثاني والثالث + +193 +00:18:25,630 --> 00:18:36,010 +تبقى عاملة بمعنى إن لو قلت أنا لا واجبه رجول مهمل + +194 +00:18:36,010 --> 00:18:42,950 +بالرفع على أنه خبر مقدم لماذا أهملت؟ لأن معمول + +195 +00:18:42,950 --> 00:18:47,230 +الخبر المقدم لم يكن شبه جملة لكن إن كان شبه جملة + +196 +00:18:47,230 --> 00:18:59,290 +تبقى عاملة أقول هنا لا فوقالشجرة عصفور واقفا ولا + +197 +00:18:59,290 --> 00:19:07,510 +في البيت عصفور واقفا لماذا بقيت عاملة؟ لأن معمول + +198 +00:19:07,510 --> 00:19:12,330 +الخبر المقدم جاء شبه جملة إذا الشرط الرابع من شروط + +199 +00:19:12,330 --> 00:19:17,450 +إعمال لاعمل ليس أن لا يتقدم معمول خبرها على اسمها + +200 +00:19:17,450 --> 00:19:23,940 +إلا إذا كان شبه جملةفإن لم يكن شبه جملة فإنها تهمة + +201 +00:19:23,940 --> 00:19:28,500 +هل هذا واضح الشئ + +202 +00:19:28,500 --> 00:19:35,560 +الأخير في لاأن كثيرا ما يحذفوا خبرها يكثروا أن + +203 +00:19:35,560 --> 00:19:40,240 +يحذف خبرها كما قال الشاعر و هو سعيد ابن المالك + +204 +00:19:40,240 --> 00:19:47,620 +يقول من صد عن نيرانها فأنا ابن قيس فأنا ابن قيس + +205 +00:19:47,620 --> 00:19:53,440 +لابراحه بيفتخر الشاعر بنفسهيقول من صد عن نيران + +206 +00:19:53,440 --> 00:19:59,020 +الحرب؟ من الذي يصد نيران الحرب؟ أنا ابن قيسن لا + +207 +00:19:59,020 --> 00:20:03,500 +براح ليه، يعني لا مهرب ليه من أن أصد عن نيران + +208 +00:20:03,500 --> 00:20:07,540 +الحرب، وإلا من الذي سيصد غيري؟ يعني كما قلت ويفتخر + +209 +00:20:07,540 --> 00:20:13,420 +بنفسه، فكلمة لا براحه هذه لا عامل عامل ليسوبراح + +210 +00:20:13,420 --> 00:20:19,600 +اسمها وكما تراه مرفوع أين الخبر تقديره لي والخبرها + +211 +00:20:19,600 --> 00:20:23,780 +محذوف تقدير ايه لي يعني جار ومجرور إذا موضع الشياط + +212 +00:20:23,780 --> 00:20:30,660 +في هذا البيت لا براح حيث عملت لا عمل ليس فرفعت + +213 +00:20:30,660 --> 00:20:38,220 +اسما براح ونصبت خبرا محذوفا تقديره لي وهذا كثير + +214 +00:20:38,220 --> 00:20:40,060 +قول يا بنتي + +215 +00:20:46,570 --> 00:20:51,870 +و هذا كثير، هل هذا واضح؟ في أي سؤال عن لا التي + +216 +00:20:51,870 --> 00:20:57,750 +تعمل عمل ليس، إذا ننتقل إلى لات التي تعمل عمل ليس + +217 +00:20:58,300 --> 00:21:05,460 +ولات تتكون من حرفين، من لا حرف النفي لا و تاء + +218 +00:21:05,460 --> 00:21:11,860 +التأنيث للمبالغة بالنفي، من لا حرف النفي و من تاء + +219 +00:21:11,860 --> 00:21:16,660 +التأنيث للمبالغة بالنفي، يعني إذا عرضت أن تنفي + +220 +00:21:16,660 --> 00:21:23,510 +تقول لاإذا أردت أن تكون مبالغا في نفيك تقول لاتة، + +221 +00:21:23,510 --> 00:21:29,670 +لاتة، إذا هي تتكون من كلمتين من لا حرف النفي ومن + +222 +00:21:29,670 --> 00:21:35,410 +تاء التأنيث للمبالغة في النفي وقد اشترى طنحات فيها + +223 +00:21:35,410 --> 00:21:42,090 +ستة شروط كي تعمل عمل ليسة، كم شرطا؟ الاربعة الأولى + +224 +00:21:42,090 --> 00:21:45,410 +منها هي نفس الشروط التي كانت لي لا، ولاحظوا معاي + +225 +00:21:45,410 --> 00:21:49,910 +التقسيم المنطقيلهذه الشروط نحن نتحدث عن لاتة كام + +226 +00:21:49,910 --> 00:21:57,150 +حرفا ثلاثة لأ هي اللام والألف والتاء الان لا تتكون + +227 +00:21:57,150 --> 00:22:01,350 +من حرفين اللام والألف لها أربعة شروط يعني كأنه كل + +228 +00:22:01,350 --> 00:22:07,390 +حرف له شرطان لا لها أربعة شروط بظل التاء لها + +229 +00:22:07,390 --> 00:22:12,350 +الشروط الأربعة الأولى اللتي ذكرناها للا هي نفس + +230 +00:22:12,350 --> 00:22:17,000 +الشروط الأربعة اللتي للاتةأن يكون اسمها وخبرها + +231 +00:22:17,000 --> 00:22:23,980 +نكرتين، أن لا ينتقد نفي خبرها بإلا، وأن لا يتقدم + +232 +00:22:23,980 --> 00:22:28,500 +خبرها على اسمها، وأن لا يتقدم معمول خبرها على + +233 +00:22:28,500 --> 00:22:34,970 +اسمها إلا إذا كان شمهجه، إذا الشروط الأربعةفي لا + +234 +00:22:34,970 --> 00:22:40,330 +هي نفس الشروط الأربعة اللي في لا لاتا يضيف اليها + +235 +00:22:40,330 --> 00:22:47,830 +النحات شرطين آخرين يختصان بمين؟ بلاتا الشرط الأول + +236 +00:22:47,830 --> 00:22:52,290 +من الشرطين الخاصين أو الخانس من الشروط بشكل عام + +237 +00:22:52,290 --> 00:22:58,570 +أنها تعمل في ألفاظ ترادف الزمن كالحين والأوان + +238 +00:22:58,570 --> 00:23:06,950 +والساعة يعني هي لا تعمل إلافي ألفاظ ترادف من الزمن + +239 +00:23:06,950 --> 00:23:12,270 +كالساعة والأوان والحين كما جاء في قول الله عز وجل + +240 +00:23:12,270 --> 00:23:19,610 +كم أهلكنا من قبلهم من قرن فنادوا ولا تحين مناص كم + +241 +00:23:19,610 --> 00:23:27,410 +أهلكنا من قبلهم من قرن فنادوا ولا تحين مناص طبعا + +242 +00:23:27,410 --> 00:23:35,330 +يعني هم لما وصلواالى نهاية .. الى بداية العذاب، + +243 +00:23:35,330 --> 00:23:39,750 +يعني الى نهاية الفترة المسموحة لهم، نادوا، واضح ان + +244 +00:23:39,750 --> 00:23:43,870 +في جملة محذوفة تقضي، نادوا مستغيثين يعنى، نادوا + +245 +00:23:43,870 --> 00:23:48,970 +ايه؟ مستغيثين، فولات ايه؟ يعني فات موعد الاستغاذة + +246 +00:23:49,920 --> 00:23:54,400 +فات موعده الهرب لا مناص يعني لا مهرب و احنا يمكن + +247 +00:23:54,400 --> 00:23:57,540 +نستخدمها كثيرا قد نستخدمها .. يعني حتى في ال .. لا + +248 +00:23:57,540 --> 00:23:59,980 +مناص .. يعني لا مناص يعني لا مهرب من هذا الأمر + +249 +00:23:59,980 --> 00:24:02,600 +يعني يجب .. يجب .. يعني تقوله جد امتيعنى يقولك + +250 +00:24:02,600 --> 00:24:06,760 +سامحوني فيقوله لا مناص مافيش مهرب و احنا عندنا في + +251 +00:24:06,760 --> 00:24:11,440 +الإسلام بيقول ان والله يعني التوبة لها موعد أيضا + +252 +00:24:11,440 --> 00:24:11,940 +محدد + +253 +00:24:14,520 --> 00:24:17,860 +ما لم تغرغر .. انا بتحدث عن شكل عام مش يوم القيامة + +254 +00:24:17,860 --> 00:24:22,880 +يعني .. اتحدث عن الناس يعني ما لم تغرغر تقبل + +255 +00:24:22,880 --> 00:24:26,760 +التوبة لكن بعد الغرغرة لات حين مناص .. انتهى خلاص + +256 +00:24:26,760 --> 00:24:32,280 +لات حين مناص على كل الأحوال موضع الشاهد لات حين + +257 +00:24:32,280 --> 00:24:36,340 +مناص او موضع الشاهد بالتحديد لات حيث عملت لات عمل + +258 +00:24:36,340 --> 00:24:44,280 +ليس فرفعت اسما محذوفا تقديره حينونصبت خبرا حين + +259 +00:24:44,280 --> 00:24:51,700 +مناص وقد عملت في لفظ يراد في الزمن وهو الحين أعيد + +260 +00:24:51,700 --> 00:24:57,140 +الشاهد مرة ثانية موضع الشاهد لات حين مناص حيث عملت + +261 +00:24:57,140 --> 00:25:05,580 +لات عمل ليس فرفعت اسما محذوفا تقديره حينونصبت خبرا + +262 +00:25:05,580 --> 00:25:12,380 +حين مناص وقد عملت في لفظ يراد في الزمن وهو .. و هو + +263 +00:25:12,380 --> 00:25:18,520 +الحين .. مين تعيد بالشاهد؟ نسمع اللي هناك، نعم و + +264 +00:25:18,520 --> 00:25:27,200 +هو + +265 +00:25:27,200 --> 00:25:33,510 +الحين، واضح هذا الكلام؟ إذا أشهدلحظة .. لحظة خليني + +266 +00:25:33,510 --> 00:25:37,990 +أكمل بعدين .. إذا الشرط الخامس أو الأول من الخاص + +267 +00:25:37,990 --> 00:25:45,230 +بلاتة أنها تعمل في لفظ يرادف الزمن وهو الحين أو + +268 +00:25:45,230 --> 00:25:49,390 +الساعة أو لا و لا، قول يا بنتي بحكي هان اسم محلو + +269 +00:25:49,390 --> 00:25:55,210 +.. اسم لاتة محلو بتقديره مفيد، طب فيهان كمان و + +270 +00:25:55,210 --> 00:26:01,350 +لاتة حينهي التقدير و لا تحين حين مناصر، و لا تلحين + +271 +00:26:01,350 --> 00:26:08,090 +حين مناصر، لات الساعة ساعة مندمي، هذا هو التقدير + +272 +00:26:08,090 --> 00:26:11,190 +الشرط + +273 +00:26:11,190 --> 00:26:17,810 +السادس، أي الثاني، أن يُحذف أحد معموليها، معموليها + +274 +00:26:17,810 --> 00:26:22,960 +يعني إسمها، خبارهاوالغالب أن يُحذف اسمها، وهذا في + +275 +00:26:22,960 --> 00:26:26,920 +شهد في الآية، في الآية احنا لما قلنا المحذوف مين، + +276 +00:26:26,920 --> 00:26:30,740 +هذا هو الغالب، معنى الغالب، معنى أنه يمكن أن يُحذف + +277 +00:26:30,740 --> 00:26:35,220 +الخبر، لكن هذا قليل، الكثير و الغالب أن يُحذف + +278 +00:26:35,220 --> 00:26:40,410 +الاسم، لكن يجوز أن يُحذف مين؟في القي في قراءة أخرى + +279 +00:26:40,410 --> 00:26:44,610 +و لا تحينوا مناص في هذه الحالة بيكون من المحذوف + +280 +00:26:44,610 --> 00:26:49,270 +لكنها يعني القراءة المشهورة و الأكثر و الأغلب حين + +281 +00:26:49,270 --> 00:26:54,110 +على اعتبار أن المحذوف هو الإسم و ليس الخبر يقول + +282 +00:26:54,110 --> 00:27:01,250 +الشاعر في شاهد على جواز حذف الإسم غالبا ندم البغات + +283 +00:27:01,940 --> 00:27:10,120 +ولات ساعة مندمي والبغي مرتع مبتغيه وخيمه، ندم + +284 +00:27:10,120 --> 00:27:17,800 +البغات ولات ساعة مندمي، ندم البغا يعني الظلم، لات + +285 +00:27:17,800 --> 00:27:23,810 +ساعة مندمي يعني فات موعد الندمما هو البغاو الظلمة + +286 +00:27:23,810 --> 00:27:29,110 +بيندموش إلا إذا وصل الخطر إلى إليهم أو إلى أهلهم + +287 +00:27:29,110 --> 00:27:33,550 +في هذه الحالة بيندموه لكن في هذه الحالة بيكون إيه + +288 +00:27:33,550 --> 00:27:41,350 +لات ساعة مندمي فات موعد الندم والبغي مرتع مبتغيه + +289 +00:27:41,350 --> 00:27:45,770 +وخيم يعني البغي عقبته وخيمة على الظالم مش على + +290 +00:27:45,770 --> 00:27:50,590 +المظلوم لأن الظالم لو لم يعاقب في الدنيا سيحاسب + +291 +00:27:50,590 --> 00:27:55,260 +يوم القيامةأما المظلوم فإن لم يأخذ حقه في الدنيا + +292 +00:27:55,260 --> 00:27:59,800 +سيأخذه يوم القيامة صحيح الظلم مر وله مرارة في + +293 +00:27:59,800 --> 00:28:05,740 +الحلق لكن كما قلت أفضل من الظالم قد يعيش الظالم + +294 +00:28:05,740 --> 00:28:10,960 +لحظات انتصار يعني بسيطة في الدنيا لكنه سيجد وبال + +295 +00:28:10,960 --> 00:28:14,260 +أمره في الآخرة أو في الدنيا يعني في الدنيا بعض + +296 +00:28:14,260 --> 00:28:18,160 +الأحيان ومش دائما الظالم يحاسبون في الدنيا لكن في + +297 +00:28:18,160 --> 00:28:22,870 +بعض الأحيان يحاسبون في الدنياوسيحاسبون أيضا يوم + +298 +00:28:22,870 --> 00:28:27,910 +القيامة أما المظلوم قد يجد لحظات مرة في حياته + +299 +00:28:27,910 --> 00:28:32,690 +الدنيا قد تستمر قد تقصر قد تطول لكنه يوم القيامة + +300 +00:28:32,690 --> 00:28:40,350 +سيأخذ حقه كاملا من من ظلمه موضع الشاهد لاتة حيث + +301 +00:28:40,350 --> 00:28:47,250 +عملت لاتة عمل ليسة وقد عملت في لفظ يرادف الزمن وهو + +302 +00:28:47,250 --> 00:28:56,200 +الساعةوحُذِ فاسمها و هذا كثير أو هذا هو الغالب مين + +303 +00:28:56,200 --> 00:28:59,840 +تعيد للشاهد؟ الشاهد و غير الأخوات طب نسمع اللي في + +304 +00:28:59,840 --> 00:29:06,440 +الوسط هنا أنتي الشاهد ولات ساعة تمد مين حيث عملت + +305 +00:29:06,440 --> 00:29:11,980 +لات عملت عمل لسه و ايضا عملت بمراد تحيه .. بمراد + +306 +00:29:11,980 --> 00:29:15,340 +تحيه .. يعني ساعة تمد و ام الساعة نعم + +307 +00:29:18,830 --> 00:29:22,550 +وهذا هو ايه؟ وهذا هو كثير أو هذا هو الغالب، واضح + +308 +00:29:22,550 --> 00:29:28,270 +هذا الكلام؟ إذا نحن نتحدث عن ستة شروط لإعمال لا + +309 +00:29:28,270 --> 00:29:32,370 +تعمل ليس، الأربعة الأولى اللي كانت موجودة في لا، + +310 +00:29:32,370 --> 00:29:38,060 +ثم أضاف النحات شرتين آخرينأولا أنها تعمل أو أن + +311 +00:29:38,060 --> 00:29:42,440 +تعمل في لفظ أو في الفاظ ترادف الزمن والثاني أن + +312 +00:29:42,440 --> 00:29:47,760 +يُحذف أحد مع موليها والغالب أن يُحذف مين اسمها + +313 +00:29:47,760 --> 00:29:51,360 +نعرف البيت ندم البوغات وين وصل الدور في الإعراب + +314 +00:29:51,360 --> 00:30:00,420 +أكملي يبقى ندم فعل ماضي مبني على الفتح البوغات فعل + +315 +00:30:00,420 --> 00:30:07,170 +مرفوعة لما ترفعه الضم الظاهر على آخره ولا تجائز ان + +316 +00:30:07,170 --> 00:30:11,070 +تكون حالية حرف مبني على الفتح لا محله له من + +317 +00:30:11,070 --> 00:30:18,650 +العراب، مبني + +318 +00:30:18,650 --> 00:30:27,410 +على الفتح لات حرف نفينيعمل عمل ليس مبني على الفتح + +319 +00:30:27,410 --> 00:30:31,690 +لما حله من الإعراب بنكمل و نقول واسمها محذوف + +320 +00:30:31,690 --> 00:30:38,650 +تقديره ساعة أو الساعة .. واسمها محذوف تقديره ساعة + +321 +00:30:38,650 --> 00:30:46,530 +أو الساعة اللي عليها الدور ساعة خبر لاتة منصوب + +322 +00:30:46,530 --> 00:30:51,760 +علامة نصبه الفتح الظاهر ماندميمضاف إليه مجرور + +323 +00:30:51,760 --> 00:30:57,180 +وعلامة جرّه الكسر الظاهر والبغيو طبعا إذا عربنا ال + +324 +00:30:57,180 --> 00:31:01,180 +wow حالية في الأولى بنقول جملة لات ساعة مندمي في + +325 +00:31:01,180 --> 00:31:07,600 +محلي نص بحالي أكملي والبغيو يا بنتي والبغيو you + +326 +00:31:07,600 --> 00:31:12,520 +you you أنا قاعد رفعتها يعني بل ال wow جابل البغي + +327 +00:31:12,520 --> 00:31:17,840 +بدنا ال wowاستئنافية ال wow استئنافية حرف مبني على + +328 +00:31:17,840 --> 00:31:24,440 +الفتح لا محل له من الإعراب أكمل البغي مبتدأ أول + +329 +00:31:24,440 --> 00:31:28,220 +مرفوع علامة رفع اتضام الظاهرة على آخره مرتعوا + +330 +00:31:28,220 --> 00:31:33,280 +مبتدأ ثاني مرفوع علامة رفع اتضام الظاهرة اللي في + +331 +00:31:33,280 --> 00:31:39,000 +الأخير هناك مبتغيه أيوة يا بنتي اللي في الأول هنا + +332 +00:31:39,000 --> 00:31:42,800 +مبتغيه + +333 +00:31:43,900 --> 00:31:51,900 +مرتع مبتغيه مضاف ليس إعرابا لما نقول مضاف مضاف ليس + +334 +00:31:51,900 --> 00:31:56,540 +محلا إعرابيا مضاف إليه محل إعرابي يبقى ما إعراب + +335 +00:31:56,540 --> 00:32:03,580 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قلنا له ان حرف نفي هيستغرب هي غرابة + +359 +00:34:16,050 --> 00:34:22,170 +لأنه في الحقيقة اعمالها عمل ليس نادر بمعنى ان حتى + +360 +00:34:22,170 --> 00:34:29,540 +ورودةفحرف نفي نادر و لا يعملها إلا أهل الكوفة إذا + +361 +00:34:29,540 --> 00:34:36,320 +هي أن تعمل عمل ليس يعني بمعنى آخر أن تأتي بمعنى + +362 +00:34:36,320 --> 00:34:41,840 +النفي نادر لأن هي لو جاءت حرف نفي فهي تعمل عمل ليس + +363 +00:34:41,840 --> 00:34:45,900 +على رأي أهل الكوفة لكن هذا إيه نادر هذا من النادر + +364 +00:34:46,510 --> 00:34:54,350 +إذا إعمالها عمل ليس هو مذهب كوفي وهو مذهب نادر + +365 +00:34:54,350 --> 00:35:01,190 +وعلى ذلك جاء قول الله عز وجل ..طيب أنا أمسح + +366 +00:35:01,190 --> 00:35:02,690 +الصدورة فقط و بعدين + +367 +00:35:09,320 --> 00:35:13,480 +انظروا للآية الموجودة أمامكم إن الذين تدعون من دون + +368 +00:35:13,480 --> 00:35:20,240 +الله عباد أمثالكم إن الذين تدعون من دون .. هذه ليس + +369 +00:35:20,240 --> 00:35:25,220 +فيها شاهد هذه الآية ليس فيها شاهد لأن إن حرف توكيد + +370 +00:35:25,220 --> 00:35:31,020 +و نصب مش حرف نفي توكيد يعني نعم والذين في محرف + +371 +00:35:31,020 --> 00:35:36,340 +اسمها وعباد خبرها مرفوع لكن القراءة التي نريدها إن + +372 +00:35:36,340 --> 00:35:36,980 +الذين + +373 +00:35:40,560 --> 00:35:50,300 +تدعون من دون الله عبادا أمثالكم أنا كنت بالكياب + +374 +00:35:50,300 --> 00:35:54,100 +اللون الأحمر عشان تشوفوها هذه قراءة سعيد ابن جبير + +375 +00:35:54,100 --> 00:35:59,300 +القراية الأولى هي القراية المشهورة إن الذين تدعون + +376 +00:35:59,300 --> 00:36:04,180 +من دون الله عباد أمثالكم لكن هذه القراية هي قراية + +377 +00:36:04,180 --> 00:36:11,250 +من سعيد ابن جبير يقول إن الذين يعني ليس الذينتدعون + +378 +00:36:11,250 --> 00:36:15,730 +من دون الله عبادا كما تراون هذه خبروها منصوب، إذا + +379 +00:36:15,730 --> 00:36:23,350 +إن هنا تعمل عمل ليس والذين اسمها في محل رفع وعبادا + +380 +00:36:23,350 --> 00:36:29,230 +خبروها منصوب، مش في محل نصب بل منصوب، هي المسألة + +381 +00:36:29,230 --> 00:36:35,240 +ليست في اللغة أيضا لكن المسألة في المعنىلحظوا .. + 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+تؤكد على أن بعض من عُبد أو ما عُبد من دون الله هو + +394 +00:37:48,430 --> 00:37:53,470 +بشر مثلنا مثل من عبده مش مثلنا احنا مثل من عبده + +395 +00:37:53,470 --> 00:37:59,370 +يعني فرعونكان بشرا ومع ذلك عبد من دون الله ولاحظوا + +396 +00:37:59,370 --> 00:38:03,450 +معايا من دون .. من دون .. من دون الله يعني لا يدان + +397 +00:38:03,450 --> 00:38:07,630 +الله عز وجل لا يعني .. شوف ال .. ال .. البلاغة + +398 +00:38:07,630 --> 00:38:12,390 +والإعجاز في الألفاظ من دون الله طبعا في .. في .. + +399 +00:38:12,390 --> 00:38:18,670 +من دون الله يعني أقل وحتلاحظوا + +400 +00:38:18,670 --> 00:38:24,850 +أنه فيه يعني هو بشر لكنإذا انت قرأت سيرة من عبد من + +401 +00:38:24,850 --> 00:38:30,070 +دون الله ستجد أنه يعقي نفسه صفات أعلى من صفات + +402 +00:38:30,070 --> 00:38:34,610 +البشر، إذا هو .. شوف لحظة معايا هذه الآية الثانية، + +403 +00:38:34,610 --> 00:38:38,450 +يعني إن الذين تبعون من دون الله يعني مش عباد زيكم، + +404 +00:38:38,450 --> 00:38:44,350 +ليسوا عبادا مثلنا، شوف لحظة معايا عبد البشر بشرا، + +405 +00:38:44,350 --> 00:38:48,170 +والبشر بشر يعني في النهاية بيأكل وبيشرب ويتزوج + +406 +00:38:48,170 --> 00:38:53,020 +وبيموتنفس الطريقة، يعني هو مثلنا مثله، لكنهم + +407 +00:38:53,020 --> 00:38:58,480 +عبدوه، إذا إن الذين تدعون من دون الله عباد، لكن إن + +408 +00:38:58,480 --> 00:39:04,100 +الذين تدعون من دون الله عباد، مش عباد، من ناحيتين، + +409 +00:39:04,100 --> 00:39:11,450 +أن بعض الناس، بل كثيرا منهم عبدوا الأصناموالأشجار + +410 +00:39:11,450 --> 00:39:15,690 +و القمر و الشمس و النار و الماء و بعض الحيوانات + +411 +00:39:15,690 --> 00:39:19,330 +أعزك الله و بعض الناس ما زالوا إلى الآن يعبدون + +412 +00:39:19,330 --> 00:39:25,190 +البقر أو الصراصير أو الفقران و النار ما أنا قاعد + +413 +00:39:25,190 --> 00:39:28,190 +بقول و النار و الحجارة و الماء و الهواء و أشياء + +414 +00:39:28,190 --> 00:39:32,550 +كثيرة في الهند فيه 600 ديانة في الهند وحدها فيه + +415 +00:39:32,550 --> 00:39:39,300 +600 ديانة غير .. غير .. غير ديانة التوحيدفلا + +416 +00:39:39,300 --> 00:39:42,900 +تستغربوا هذا، و لذلك يعني إن الذين .. يعني ليس + +417 +00:39:42,900 --> 00:39:46,900 +الذين تدعون من دون الله عبادهم، عباد، هو مش عباد، + +418 +00:39:46,900 --> 00:39:50,840 +هذا من ناحية، من ناحية ثانية حتى البشري الذي عبد + +419 +00:39:50,840 --> 00:39:56,840 +من دون الله أعطى لنفسه صفات أنوية، إذا هو أيضا ليس + +420 +00:39:56,840 --> 00:39:59,940 +.. يعني أنتوا بلاحظوا ال .. ال .. كأن الله عز وجل + +421 +00:39:59,940 --> 00:40:04,460 +يريد أن يقول البشر الحقيقي اللي في صفات البشر + +422 +00:40:04,460 --> 00:40:10,280 +يعبدوا اللهبيعبد الله البشر اللي .. اللي هو فيه + +423 +00:40:10,280 --> 00:40:14,820 +أمور ناقصة بيخلي الناس يعبدوا لأنه فيه بيعطي كما + +424 +00:40:14,820 --> 00:40:20,720 +قلت يعطي نفسه صفات أعلى من البشر فكأنه خرج عن + +425 +00:40:20,720 --> 00:40:25,560 +طبيعته البشرية وهذا في .. يعني في الآيات تانية .. + +426 +00:40:25,560 --> 00:40:30,300 +نفس المعنى في الآيات تانية تؤدي إلى نفس المعنى + +427 +00:40:30,300 --> 00:40:38,320 +وكما قلت هذا فيه ما فيه من إعجاز نحن نتحدثنتحدث عن + +428 +00:40:38,320 --> 00:40:44,760 +نعم الذين تدعون من دون الله عباد، لا الذين تدعون + +429 +00:40:44,760 --> 00:40:51,380 +من دون الله عبادا و كما قلت انا لا اعتقد ان في لغة + +430 +00:40:51,380 --> 00:40:56,300 +اخرى غير اللغة العربية يمكن ان تأتي عبارة واحدة + diff --git a/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/QcgdzNLVlRU_raw.json b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/QcgdzNLVlRU_raw.json new file mode 100644 index 0000000000000000000000000000000000000000..327ff0eabe839f56b5a6d8b1e26d32470efe34f0 --- /dev/null +++ b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/QcgdzNLVlRU_raw.json @@ -0,0 +1 @@ +{"segments": [{"id": 1, "seek": 3797, "start": 21.04, "end": 37.98, "text": "أعوذ بالله من الشتراجين باسم الله الرحمن الرحيم في المحاضر الماضي كما قلت بدأنا في الحديث عن تخفيف نون إن وأخواتها ونحن نتحدث في هذا الموضوع عن أربعة أحرف إن المكسورة الهمزة وأن المفتوحة الهمزة وكأن و لكن", "tokens": [10721, 3615, 2407, 8848, 20666, 43761, 9154, 25124, 2655, 2288, 26108, 9957, 4724, 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يأتي اسم أن المخفى من الثقيلة ضمير + +58 +00:05:55,650 --> 00:06:02,680 +الشأن أو القصة كأن التقدير علمت أنالشأن أن القصة + +59 +00:06:02,680 --> 00:06:07,820 +أن الحكاية ماهي الحكاية ماهو الشأن الصدق مُنجِن + +60 +00:06:07,820 --> 00:06:12,440 +الصدق مُبتدأ ومُنجِن خبر المُبتدأ والجملة الإسمية + +61 +00:06:12,440 --> 00:06:18,540 +في محل رفعي خبر أن المخفف من الثقيلة هذا مثال صحيح + +62 +00:06:18,540 --> 00:06:24,240 +على أن المخفف من الثقيلة أن اسمها جاء ضمير الشأن + +63 +00:06:24,240 --> 00:06:31,070 +أو القصة وأن خبرها جاء جملة إسميةعود فأقول مرة + +64 +00:06:31,070 --> 00:06:36,130 +ثانية، من طبيعة أن المخافة من الثقيلة أن يأتي + +65 +00:06:36,130 --> 00:06:43,650 +اسمها ضمير الشأن أو القصة، فإذا جاء فإذا ظهر فهذا + +66 +00:06:43,650 --> 00:06:49,800 +شاذ، عود فأقول مرة ثانيةقلت أن يأتي اسمها إيه؟ + +67 +00:06:49,800 --> 00:06:53,260 +ضمير الشأن أو القصة محذوفا كما في هذا المثال اللي + +68 +00:06:53,260 --> 00:06:57,780 +على الصبورة فإذا جاء فإذا ظهر هذا الإسم فهذا إيه؟ + +69 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لله رب + +81 +00:08:21,850 --> 00:08:25,330 +العالمين وأعتقد هذا المثال أيضا مثال على مجيء + +82 +00:08:25,330 --> 00:08:30,390 +الخبر جملة اسميةواضح هذا الكلام؟ نعرف الآية و + +83 +00:08:30,390 --> 00:08:35,170 +آخروا دعواهم أن الحمد لله رب العالمين، نبدأ من + +84 +00:08:35,170 --> 00:08:38,910 +هنا، يلا ابدا يا بتي الواو حرف يعرب بحسب ما قبله، + +85 +00:08:38,910 --> 00:08:41,650 +ما بني على الفتح، لا محل له من الإعراب بل الواو + +86 +00:08:41,650 --> 00:08:47,130 +حرف يعرب بحسب ما قبله، حرف مبني على الفتح، لا محل + +87 +00:08:47,130 --> 00:08:50,770 +له من الإعراب اللي جنبك، اللي جنب اللي جنبك، آخره + +88 +00:08:50,770 --> 00:08:53,430 +مبتدأ + +89 +00:08:55,580 --> 00:09:01,660 +مرفوع وعلامة رفعه الضامة الظاهرة آخره مبتدأ مرفوع + +90 +00:09:01,660 --> 00:09:05,840 +وعلامة رفعه الضامة الظاهرة دعواهم .. دعوا يا بنتي + +91 +00:09:05,840 --> 00:09:08,880 +مضاف إليه مجرور وعلامة جره الكسرة المقدرة منع من + +92 +00:09:08,880 --> 00:09:14,540 +ظهورها التعذر دعواهم دعوا مضاف إليه مجرور وعلامة + +93 +00:09:14,540 --> 00:09:19,780 +جره الكسرة المقدرة منع من ظهورها التعذر اللي عليها + +94 +00:09:19,780 --> 00:09:20,480 +الدور هم + +95 +00:09:24,320 --> 00:09:29,540 +أيضا هم ضمير متصل مبني على السكون في محل جار مضاف + +96 +00:09:29,540 --> 00:09:35,760 +إليه بل + +97 +00:09:35,760 --> 00:09:41,580 +مخففة من الثقيلة أن مخففة من الثقيلة حرف مبني على + +98 +00:09:41,580 --> 00:09:49,150 +السكون لا محل له من الإعاب أين اسمها؟شوف لحظة + +99 +00:09:49,150 --> 00:09:53,830 +معايا بمجرد انما اعرف ان اقول مقابلة ثقيلة اقول + +100 +00:09:53,830 --> 00:09:58,470 +واسمها ضمير الشأني او القصة واسمها ضمير الشأني او + +101 +00:09:58,470 --> 00:10:05,510 +القصة محذوف الحمد صحيح + +102 +00:10:05,510 --> 00:10:09,550 +الحمد مبتدأ مرفوع علامة رفع الدم الظاهر على آخره + +103 +00:10:09,550 --> 00:10:15,250 +لله مبني + +104 +00:10:15,250 --> 00:10:22,140 +على الكسريلا محل له من الإعراب الله الله لفظ + +105 +00:10:22,140 --> 00:10:26,680 +الجلالة اسم مجرور وعلامة جره الكسرة وعلامة جره + +106 +00:10:26,680 --> 00:10:29,660 +الكسرة الظاهرة على آخره اللي عليها الدور شبه + +107 +00:10:29,660 --> 00:10:36,920 +الجملة لله لله يقول نجار ومجرور متعلقة بماذا لله + +108 +00:10:36,920 --> 00:10:41,760 +بمحذوف خضر المبتدأ اي مبتدأ الحمد لأن احنا عندنا + +109 +00:10:41,760 --> 00:10:48,420 +مبتدئان اخر مبتدأ اول والحمد مبتدأ ثانيشبه الجملة + +110 +00:10:48,420 --> 00:10:55,600 +لله متعلق بمحذوف خبر المبتدأ الحمده طيب نكمل ربي + +111 +00:10:55,600 --> 00:11:00,520 +بل + +112 +00:11:00,520 --> 00:11:06,840 +نعت او بدل نعت او بدل ربي بقى نعت او بدل من لفظ + +113 +00:11:06,840 --> 00:11:10,720 +الجلالة مجرور وعلامة جره الكسرة الظاهرة اللي جنبك + +114 +00:11:10,720 --> 00:11:18,250 +العالمينمضاف إليه مجرور وعلامة جره الياء لأنه ملحق + +115 +00:11:18,250 --> 00:11:24,110 +بجمع المذكر السالم أين خبر المبتدأ أن .. أسف قبل + +116 +00:11:24,110 --> 00:11:28,730 +خبر المبتدأ بدنا خبر أن أين خبر أن المخفف من + +117 +00:11:28,730 --> 00:11:35,770 +الثقيلة والجملة الإسمية الحمد لله رب العالمين في + +118 +00:11:35,770 --> 00:11:42,780 +محل رفع خبر أن المخفف من الثقيلةوجملة أن الحمد لله + +119 +00:11:42,780 --> 00:11:47,780 +رب العالمين في محال رفع خبر المبتدأ آخره، أعيد + +120 +00:11:47,780 --> 00:11:52,300 +تاني الجمل، أن عندنا آخره مبتدأ، وأن مخافنا + +121 +00:11:52,300 --> 00:11:57,240 +الثقيلة واسمها ضمير الشأن أو القصة، والحمد مبتدأ، + +122 +00:11:57,240 --> 00:12:02,520 +وشبه الجملة لله متعلق بمحذوف خبر المبتدأ الحمدجملة + +123 +00:12:02,520 --> 00:12:07,880 +الحمد لله رب العالمين في محل رفع خبر أن المخففة من + +124 +00:12:07,880 --> 00:12:13,640 +الثقيلة وجملة أن الحمد لله رب العالمين في محل رفع + +125 +00:12:13,640 --> 00:12:19,950 +خبر المبتدأ اللي هو كلمة آخره، هل هذا واضح؟مثلا هل + +126 +00:12:19,950 --> 00:12:24,070 +هذا واضح في أي سؤال عن هذه الآية في الشاهد أو في + +127 +00:12:24,070 --> 00:12:30,410 +الإعراب؟ لا سؤال الحالة الثانية من حالات خبر N + +128 +00:12:30,410 --> 00:12:35,530 +المفتوحة الهمزة المخففة من الثقيلة أن يكون الخبر + +129 +00:12:35,530 --> 00:12:42,180 +جملة فعلية لكن بشروطقلنا الحالة الأولى للخبر أن + +130 +00:12:42,180 --> 00:12:46,660 +يكون جملة اسمية، الحالة الثانية أن يكون جملة إيه؟ + +131 +00:12:46,660 --> 00:12:53,140 +لكن بشروط الأول أن يكون فعلها دعائيا، يعني يفيد + +132 +00:12:53,140 --> 00:12:56,840 +الدعاء، فعل الجملة الفعلية هيكون فعل إيه؟ فعل + +133 +00:12:56,840 --> 00:13:02,510 +دعائي، يعني يفيد الدعاءكأن نقول مثلا في المثال + +134 +00:13:02,510 --> 00:13:10,170 +دعوت لك أن نصرك الله طبعا + +135 +00:13:10,170 --> 00:13:14,570 +احنا بنفهم من نصرك الله انه دعاه له بالنصري، اذا + +136 +00:13:14,570 --> 00:13:22,310 +هذه جملة فعلية فعلها ايه؟ فعلها دعائيالشرط الأول + +137 +00:13:22,310 --> 00:13:28,210 +كما أقول من شروط أن يأتي الخبر جملة فعلية أن يكون + +138 +00:13:28,210 --> 00:13:34,530 +فعلها دعاية الشرط الثاني أن يكون فعلها جامد كما + +139 +00:13:34,530 --> 00:13:40,370 +جاء في قول الله عز وجل وأن ليس للإنسان إلا ما سعى + +140 +00:13:40,370 --> 00:13:46,790 +وأن ليس للإنسان إلا ما سعى هلاحظي أن في هذه الآية + +141 +00:13:47,400 --> 00:13:53,020 +جاءت مخففة من الثقيلة مفتوحة الهمزة وجاء اسمها + +142 +00:13:53,020 --> 00:14:00,140 +ضمير الشأن أو القصة وخبرها جاء جملة فعلية فعلها + +143 +00:14:00,140 --> 00:14:05,960 +جامد وهو ليس إذا الموضوع الشات في هذه الآية ان حيث + +144 +00:14:05,960 --> 00:14:12,130 +جاءت مفتوحة الهمزة مخففة من الثقيلةاسمها ضمير + +145 +00:14:12,130 --> 00:14:19,230 +الشأن أو القصة محذوف، خبرها جاء جملة فعلية فعلها + +146 +00:14:19,230 --> 00:14:24,130 +جامد، ليس .. مين تعيدلي الشاهد؟ نعم قولي يا بنتي + +147 +00:14:24,130 --> 00:14:29,950 +وان ليس الإنسان إلا ما سعى الشاهد أن جاءت مخففة من + +148 +00:14:29,950 --> 00:14:33,770 +الثقيلة مفتوحة في الهمزة واسمها ضمير الشأن محذوف + +149 +00:14:33,770 --> 00:14:41,000 +وخبرها جملة فعلية فعلها جامدنا هل هذا واضح؟شرط أخر + +150 +00:14:41,000 --> 00:14:47,120 +أن يكون هذا الفعل مسبوقا بأحد أحرف النفي، اللي هي + +151 +00:14:47,120 --> 00:14:55,240 +لا، لن، لم احنا قلنا خبرها يمكن أن يأتي جملة إيه؟ + +152 +00:14:55,240 --> 00:15:00,910 +فعلية، طبعا فعلية يعني فعلها هيكون فعلالشرط في هذا + +153 +00:15:00,910 --> 00:15:06,310 +الفعل إما أن يكون دعائيا أو جامدا أو مسبوقا بأحد + +154 +00:15:06,310 --> 00:15:11,850 +أحرف النبي كما قال تعالى أفلا يرون ألا يرجعوا + +155 +00:15:11,850 --> 00:15:20,290 +إليهم قولة أفلا يرون أن لا يرجعوا لأن ألا ألا + +156 +00:15:20,290 --> 00:15:27,030 +تتكون من أناللي مخافنة ثقيلة و لا فطبعا قلبت النون + +157 +00:15:27,030 --> 00:15:32,910 +إلى لام ثم أد غيمة فصارت ألا ألا هذا هذه مخافنة + +158 +00:15:32,910 --> 00:15:39,310 +ثقيلة زائد لا نافية ألا يرجعوا إذا واضح أنه سُبق + +159 +00:15:39,310 --> 00:15:44,990 +سُبقت سُبق الخبر وهو جملة فعلية بإيه بحرف النافي + +160 +00:15:44,990 --> 00:15:53,290 +إيه لا إذا موضع الشاهد ألا يرجعوا حيث جاءت أنمخففة + +161 +00:15:53,290 --> 00:15:58,130 +من الثقيلة، مفتوحة الهمزة، واسمها ضمير الشعن أو + +162 +00:15:58,130 --> 00:16:03,590 +القصة محذوف، وخبرها جملة فعلية منفية بلا، لا + +163 +00:16:03,590 --> 00:16:08,190 +يرجعوا، مين يتعيد للشاهد؟ الشاهد ثنتان فقط، + +164 +00:16:08,190 --> 00:16:13,050 +والباقيات الصالحات، قول يا بنتي يلا جرّي، أنتي + +165 +00:16:13,050 --> 00:16:13,410 +أنتي + +166 +00:16:25,810 --> 00:16:32,030 +منفية بلا أو مسبوقة بحرف النفي لا قلنا لا حروف + +167 +00:16:32,030 --> 00:16:37,970 +النفي لا و لن و لم شاهد على لن قول الله عز وجل + +168 +00:16:37,970 --> 00:16:46,790 +هيحسب الإنسان أن لن نجمع عظامةأ يحسب الإنسان ألّن؟ + +169 +00:16:46,790 --> 00:16:54,470 +طبعا ألّن هي أيضا تتكون من أن و لن فصارت أيه ألّن + +170 +00:16:54,470 --> 00:16:59,110 +يعني واضح أنه أيضا انه انقلبت إلى لام ثم صارت ألّن + +171 +00:16:59,110 --> 00:17:06,730 +أضغمت فصارت ألّن ألّن مكونة من حرفين أن و لن إذا + +172 +00:17:06,730 --> 00:17:11,630 +الموضوع الشات في هذه الآية ألّن نجمعة حيث جاءت أن + +173 +00:17:12,920 --> 00:17:18,000 +مفتوحة الهمزة، مخففة من الثقيلة، اسمها ضمير الشأن + +174 +00:17:18,000 --> 00:17:23,320 +أو القصة محذوف، خبرها جملة فعلية منفية بيلان، + +175 +00:17:23,320 --> 00:17:29,240 +خبرها جملة فعلية منفية بإيه؟ بيلان، قول يا بنتي + +176 +00:17:29,240 --> 00:17:32,360 +موضع الشهد ألان شبه حياتك، مخففة من الثقيلة، + +177 +00:17:32,360 --> 00:17:35,700 +مفتوحة الهمزة، اسمها ضمير الشأن أو القصة محذوف، + +178 +00:17:35,700 --> 00:17:37,360 +خبرها جملة فعلية منفية بيلان + +179 +00:17:43,650 --> 00:17:49,830 +الحرف الثالث وهو لم وقد ورد في قول الله عز وجل + +180 +00:17:49,830 --> 00:17:59,110 +وقال لو استقاموا على .. قال تعالى أيحسب الإنسان أن + +181 +00:17:59,110 --> 00:18:03,190 +لم + +182 +00:18:03,190 --> 00:18:09,120 +يراه أحدهذه شاهد على .. على النفي بإيه؟ أه يحسب أن + +183 +00:18:09,120 --> 00:18:14,300 +لم يراه أحد على النفي بلم إذا الموضع الشاهد أن لم + +184 +00:18:14,300 --> 00:18:20,680 +يراه حيث جاءت أن مخففة من الثقيلة مفتوحة الهمزة + +185 +00:18:20,680 --> 00:18:25,900 +اسمها ضمير الشعن أو القصة محذوف وخبرها جملة فعلية + +186 +00:18:25,900 --> 00:18:29,840 +منفية بلم أو مسبوقة بلم قول يا بنتي + +187 +00:18:40,320 --> 00:18:46,760 +وخبرها جملة فعلية مسبوقة + +188 +00:18:46,760 --> 00:18:52,320 +بـلم أو منفية بلم كما تريدونشرط أخر من شروط الجملة + +189 +00:18:52,320 --> 00:18:58,340 +الفعلية أن تكون الجملة الفعلية مسبوقة بلو كما قال + +190 +00:18:58,340 --> 00:19:03,700 +تعالى وأن لو استقاموا على الطريقة لأسقيناهم ماء + +191 +00:19:03,700 --> 00:19:04,480 +غدق + +192 +00:19:11,620 --> 00:19:18,080 +اللو تتكون من حرفين أن و لو ثم كما ترون فيه قلب + +193 +00:19:18,080 --> 00:19:24,100 +للنون إلى لام ثم إدغامهما فصرت اللو إذا موضع + +194 +00:19:24,100 --> 00:19:30,760 +الشاهد اللو استقام حيث جاءت أن أيضا مفتوحة الهمزة + +195 +00:19:30,760 --> 00:19:36,970 +مخففة من الثقيلةواسمها ضمير الشأن أو القصة وخبرها + +196 +00:19:36,970 --> 00:19:41,730 +جملة فعلية مسبوقة بلو مين تعيد للشاهد؟ قولي يا + +197 +00:19:41,730 --> 00:19:51,270 +بنتى وخبرها + +198 +00:19:51,270 --> 00:20:00,620 +جملة ايه؟ فعلية مسبوقة بيه؟ بلوأيضًا أحد الشروط أن + +199 +00:20:00,620 --> 00:20:04,460 +يكون .. أن تكون هذه الجملة مسبوقة بأحد حرفي + +200 +00:20:04,460 --> 00:20:11,060 +التسويف اللي هم سين أو سوفة السين أو سوفة انظروا + +201 +00:20:11,060 --> 00:20:18,060 +إلى قول الله عز وجل علم أن سيكون منكم مرضى علم أن + +202 +00:20:18,060 --> 00:20:28,200 +سيكون منكم مرضى موضع الشاهد أن سيكونحيث جاءت N + +203 +00:20:28,200 --> 00:20:34,280 +مفتوحة الهمزة مخففة من الثقيلة اسمها ضمير الشأن أو + +204 +00:20:34,280 --> 00:20:40,300 +القصة خبرها جملة فعلية مسبوقة بالسين مين تعيد + +205 +00:20:40,300 --> 00:20:46,620 +للشاهد؟ الشاهد طيب نسمع اللي هنا نعم الشاهد N + +206 +00:20:46,620 --> 00:20:51,660 +سيقول حيث جاءت N مخففة من الثقيلة مفتوحة الهمزة + +207 +00:20:51,660 --> 00:20:55,780 +واسمها ضمير الشأن أو القصة محدود وخبرها جملة فعلية + +208 +00:20:55,780 --> 00:21:00,060 +مسبوقة بالسينالشرط الأخير أن تكون هذه الجملة + +209 +00:21:00,060 --> 00:21:05,120 +الفعلية مسبوقة بقد كما قال تعالى ونعلم أن قد + +210 +00:21:05,120 --> 00:21:13,070 +صدقتنا ونعلم أن قد صدقتنانفس الشواهد السابقة أن أن + +211 +00:21:13,070 --> 00:21:17,950 +جاءت مفتوحة الهمزة مخفف من الثقيلة اسمها ضمير + +212 +00:21:17,950 --> 00:21:23,330 +الشأن أو القصة محذوف خبرها جملة فعلية مسبوقة بقد + +213 +00:21:23,330 --> 00:21:29,710 +مين تعيد للشاهد؟ الشاهد طيب نعم هناك حيث جاءت أن + +214 +00:21:29,710 --> 00:21:33,490 +أن أنقذت طبقتنا حيث جاءت أن مفتوحة الهمزة مخفف من + +215 +00:21:33,490 --> 00:21:37,490 +الثقيلة اسمها ضمير الشأن محذوف وخبرها جملة قليلة + +216 +00:21:38,390 --> 00:21:42,730 +وخبرها جملة فعلية مسبوقة به بقت إذا أعود فأقول + +217 +00:21:42,730 --> 00:21:47,790 +مرتين ثانية نحن تحدثنا عن أن المفتوحة الهمزة + +218 +00:21:47,790 --> 00:21:54,890 +المخافمة الثقيلة قلنا يتظل عاملة لكن اسمها يقدر + +219 +00:21:54,890 --> 00:21:59,090 +ضمير الشأن أو القصة المحذوف خبرها طبعا قلنا لو ظهر + +220 +00:21:59,090 --> 00:22:03,470 +الاسم فهذا شأنلكن خبرها يمكن أن يأتي جملة اسمية + +221 +00:22:03,470 --> 00:22:07,990 +بدون أي شرح أما إذا جاء جملة فعلية إما أن يكون + +222 +00:22:07,990 --> 00:22:13,590 +جملة دعائية أو شروط يجب أن تتوفر فيها أن يكون + +223 +00:22:13,590 --> 00:22:17,370 +فعلها جامدًا، أن يكون منفيا بأحد حروف النفي اللي + +224 +00:22:17,370 --> 00:22:22,310 +هو لا و لن و لم أو أن يكون مسبوقا بلو أو مسبوقا + +225 +00:22:22,310 --> 00:22:27,190 +بأحد حرفي التنفيس أو مسبوقا بقد، هل من سؤال؟ + +226 +00:22:29,870 --> 00:22:34,930 +تسمى التنفيس أو التسويف أو الاستقبال، يعني لها + +227 +00:22:34,930 --> 00:22:39,890 +ثلاثة أسماء، تقول استقبال لأنه عندما يقول سوف أو + +228 +00:22:39,890 --> 00:22:46,890 +سافعل في المستقبل، تنفيس لأن النفس يخرجه شيئا + +229 +00:22:46,890 --> 00:22:53,270 +فشيئا، يعني ماتضلكش توسسه بسالتسويف لأنه فيها + +230 +00:22:53,270 --> 00:22:58,150 +تسويف سأفعل يعني هو مش هيفعل فإما تسويف أو تنفيس + +231 +00:22:58,150 --> 00:23:03,850 +أو استخدام في أي سؤال آخر إذا سنقمل بعد ذلك في حرف + +232 +00:23:03,850 --> 00:23:05,770 +آخر وهو كأنه + diff --git a/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/RWVkokGOfXY.srt b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/RWVkokGOfXY.srt new file mode 100644 index 0000000000000000000000000000000000000000..2629cf6d4332bfadf442a531d707be033bdedca9 --- /dev/null +++ b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/RWVkokGOfXY.srt @@ -0,0 +1,1943 @@ +1 +00:00:13,300 --> 00:00:17,220 +في المحاضرة الماضية كنا قد بدأنا في الحديث عن أفعال + +2 +00:00:17,220 --> 00:00:22,400 +المقاربة وتحدثنا في التقسيم الأول عن أفعال المقاربة + +3 +00:00:22,400 --> 00:00:27,800 +عن أقسامها من حيث المعنى وقسمناها إلى ثلاثة أقسام + +4 +00:00:27,800 --> 00:00:34,360 +القسم الأول هو أفعال المقاربة وهي التي تدل على قرب + +5 +00:00:34,360 --> 00:00:39,570 +وقوع الخبر وهي ثلاثة أفعال: كاد، وكرب، وأوشك. + +6 +00:00:39,570 --> 00:00:43,970 +القسم الثاني أفعال الرجاء وهي التي تدل على رجاء + +7 +00:00:43,970 --> 00:00:49,650 +تحقق الخبر أيضا ثلاثة أفعال: عسى، وحرى، وخلولقة. + +8 +00:00:49,650 --> 00:00:53,450 +القسم الثالث أفعال الشروع أو الإنشاء التي تدل على + +9 +00:00:53,450 --> 00:00:57,310 +الشروع في إتيان الخبر أي البدء بإنجازه والتلبس + +10 +00:00:57,310 --> 00:01:01,570 +بأول جزء من أجزائه، وكما قلت في المحاضرة الماضية هي + +11 +00:01:01,570 --> 00:01:07,770 +أفعال كثيرة، كل فعل تام يتضمن معنى الشروع أو الإنشاء + +12 +00:01:07,770 --> 00:01:12,470 +يصبح فعلا ناقصا من أفعال الشروع أو الإنشاء، أعتقد + +13 +00:01:12,470 --> 00:01:16,670 +إلى هنا وصلنا في المحاضرة الماضية، فهل من سؤال إلى + +14 +00:01:16,670 --> 00:01:23,590 +ما وصلنا إليه؟ إذن نبدأ في الحديث عن شيء آخر وهو + +15 +00:01:23,590 --> 00:01:30,880 +شروط عمل أفعال المقاربة. أفعال المقاربة لا تعمل الرفع + +16 +00:01:30,880 --> 00:01:35,500 +في الاسم والنصب في الخبر بمجرد أن تدخل على الجملة + +17 +00:01:35,500 --> 00:01:43,500 +الاسمية، بل لابد أن تتوفر فيها أربعة شروط لكي تعمل + +18 +00:01:43,500 --> 00:01:49,260 +هذا العمل، فترفع الاسم وتنصب الخبر. أول شرط من هذه + +19 +00:01:49,260 --> 00:01:58,180 +الشروط أن يكون خبرها جملة. طبعا من الواضح أننا إذا + +20 +00:01:58,180 --> 00:02:03,140 +استعرضنا الشواهد السابقة التي درسناها في المحاضرة + +21 +00:02:03,140 --> 00:02:08,240 +الماضية، سنجد أنه في كل شاهد من الشواهد قد توفرت + +22 +00:02:08,240 --> 00:02:13,240 +فيه الشروط الأربع، وهذا ما سنتحدث عنه لاحقا، لكن نحن + +23 +00:02:13,240 --> 00:02:17,540 +سنقوم بتفصيل القول في هذه الشروط شرطا شرطا، كما قلت + +24 +00:02:17,540 --> 00:02:24,560 +الشرط الأول أن يكون خبرها جملة. بمعنى لو كان خبرها + +25 +00:02:24,560 --> 00:02:30,860 +اسما مفردا أو شبه جملة، فإن هذا شاذٌّ نادر، بل + +26 +00:02:30,860 --> 00:02:37,440 +لابد أن يكون خبرها جملة. ولو قلنا في قوله تعالى + +27 +00:02:37,440 --> 00:02:44,060 +مثلا "وطفقا يخصفان"، قلنا إن جملة "يخصفان" في محل نصب + +28 +00:02:44,060 --> 00:02:51,260 +خبر "طفقة". "كرب القلب من جواه يذوب"، جملة "يذوب" في محل + +29 +00:02:51,260 --> 00:02:57,100 +نصب خبر "كرب". إذا خبرها لابد أن يكون جملة، فلو جاء + +30 +00:02:57,100 --> 00:03:05,680 +اسما مفردا فهذا شاذٌّ نادر، كما جاء في قول الشاعر: "فأبت إلى فهم وما كت آئبا أو آيبا، وكم مثلها فارقتها وهي" + +31 +00:03:05,680 --> 00:03:22,800 +"تصفر". طبعا الشاعر واضح أنه يفتخر بنفسه فخرا شديدا + +32 +00:03:22,800 --> 00:03:29,720 +فيقول: إن إذا فارق قبيلة ما فإنها تبدأ في الموات، + +33 +00:03:31,530 --> 00:03:38,650 +فإذا ما عاد إليها فإنها تفرح فرحا شديدا بعودته. + +34 +00:03:38,650 --> 00:03:45,610 +فأبت "عدت" إلى فهم، "فهم" اسم قبيلة، وما كت آئبا بمعنى + +35 +00:03:45,610 --> 00:03:53,450 +"آخر"، يعني ما أصدق أرجعلهم. + +36 +00:03:53,450 --> 00:03:55,650 +وكم مثلها يعني كم مثل قبيلة فهم، فارقتها وهي تصفر + +37 +00:03:58,000 --> 00:04:03,920 +تصفر جاي من معناه إيه؟ إما من صفير الرياح في + +38 +00:04:03,920 --> 00:04:08,180 +الصحراء، وهذا دليل على الموات، أو صفرة الموتى، لأن + +39 +00:04:08,180 --> 00:04:14,420 +الميت عندما يموت تبدأ لونه بالتحول إلى إيه؟ إلى + +40 +00:04:14,420 --> 00:04:19,020 +الأصفر، بمعنى آخر: إذا جاء إلى قبيلة، إذا عاد إليها + +41 +00:04:19,020 --> 00:04:22,860 +تبدأ القبيلة في الحياة وإذا فارقها تبدأ في الموات. + +42 +00:04:22,860 --> 00:04:27,700 +انظروا إلى قوله: "وما كنت آيب"، يعني طبعا هذا جريان + +43 +00:04:29,560 --> 00:04:32,780 +على... على... على زعماء العرب، إن والله هو الزعيم + +44 +00:04:32,780 --> 00:04:36,160 +أو الكذا هو اللي بيحيي الناس، يعني لاحظوا معايا + +45 +00:04:36,160 --> 00:04:41,100 +كلمة "آيبا" هي طبعا أصلها "آئبا"، لكن أيضا جريان على + +46 +00:04:41,100 --> 00:04:49,220 +تخفيف النبر، النبر اللي هو الهمزة، نقول في "بئر" "بير" + +47 +00:04:49,220 --> 00:04:56,580 +ونقول في "كائد" "كايد"، ونقول في "آئب" "آئب". جائز، يجوز + +48 +00:04:58,010 --> 00:05:04,150 +تخفيف النبر تسهيلا للنطق، فقال "آئبا" بدلا من "آئبا". + +49 +00:05:04,150 --> 00:05:10,270 +وهي اسم مفرد، وقد جاءت خبرا لكادة أو لكيت، وهذا شاذٌّ + +50 +00:05:10,270 --> 00:05:17,250 +نادر. شاذٌّ نادر. إذا موضع الشذوذ في هذا البيت "آئبا"، حيث + +51 +00:05:17,250 --> 00:05:22,900 +جاء خبر كاد "آئبا" أو "آيبا" اسما مفردا وهذا شاذٌّ ذو + +52 +00:05:22,900 --> 00:05:30,080 +النادر. مين تعيد للشاهد؟ نعم، هنا واحدة. نعم، واحدة. + +53 +00:05:30,080 --> 00:05:39,500 +اسما + +54 +00:05:39,500 --> 00:05:45,220 +مفردا وهذا إيه؟ وهذا شاذٌّ ذو النادر، لأن الخبر... هي + +55 +00:05:45,220 --> 00:05:50,000 +قلت جاء اسم؟ لا، هي جاء خبرا اسما مفردا لأن خبر كاد + +56 +00:05:50,000 --> 00:05:55,160 +أو خبر هذه الأفعال لابد أن يكون جملة. الشرط الثاني + +57 +00:05:55,160 --> 00:06:02,500 +أن يكون الخبر جملة فعلية، يعني لاحظوا معايا في + +58 +00:06:02,500 --> 00:06:06,220 +الشرط الأول ما تم تحديد جملة سواء كانت اسمية أو + +59 +00:06:06,220 --> 00:06:10,320 +فعلية، المهم أن يكون إيه؟ الشرط الثاني أن يكون جملة + +60 +00:06:10,320 --> 00:06:14,300 +ما ينفعش يكون جملة اسمية، لابد أن يكون جملة + +61 +00:06:14,300 --> 00:06:20,390 +ما ينفعش يكون جملة اسمية، لابد أن يكون جملة فعلية، فلو جاء + +62 +00:06:20,390 --> 00:06:26,230 +جملة اسمية أيضا فهذا شاذٌّ نادر، وعلى ذلك جاء قول + +63 +00:06:26,230 --> 00:06:33,790 +الشاعر على الشذوذ، يعني: "وقد جعلت قلوس بني زياد من + +64 +00:06:33,790 --> 00:06:42,810 +الأكوار مرتعها قريبه". وقد جعلت قلوس، القلوس يناقه بني + +65 +00:06:42,810 --> 00:06:47,050 +زياد، يعني ناقة بني زياد جعلت من الأكوار، الأكوار + +66 +00:06:47,050 --> 00:06:51,670 +جامع كور، وهي الأرض المحيطة بالمنزل مرتعها قريب، + +67 +00:06:51,670 --> 00:06:56,650 +يعني هي لما بترتع لا تبتعد عن منازلهم، يعني كما + +68 +00:06:56,650 --> 00:07:01,730 +يقال يعني ناقة بيتية ما بتبعدش، لا تبتعد في مرتعها + +69 +00:07:01,730 --> 00:07:07,390 +كثيرا. موضع الشذوذ في هذا البيت "مرتعها قريبه"، حيث + +70 +00:07:07,390 --> 00:07:13,240 +جاء خبر جعل جملة اسمية "مرتعها قريبه"، تتكون من مبتدأ + +71 +00:07:13,240 --> 00:07:17,980 +وخبر كما تراها، وهذا أيضا شاذٌّ نادر. مين تعيد + +72 +00:07:17,980 --> 00:07:24,540 +للشاهد؟ قولي يا بنتي مبتدأ و"قريبه"، حيث جاء خبر جال + +73 +00:07:24,540 --> 00:07:26,240 +جملة اسمية. + +74 +00:07:28,590 --> 00:07:33,870 +وهذا شاذٌّ نادر، واضح هذا الكلام، نعرف بيت الشعر وقد + +75 +00:07:33,870 --> 00:07:39,230 +جعلت قلوس بني زياد من الأكواري مرتعها قريبه، نبدأ + +76 +00:07:39,230 --> 00:07:43,250 +من الخلف من هناك يالا يا بنتي وقد جعلت + +77 +00:07:51,150 --> 00:07:56,670 +الواو تعرب بحسب ما قبلها، حرف مبني على الفتح لما حل + +78 +00:07:56,670 --> 00:08:03,050 +له من الإعراب اللي جنب القطع. طبعا لتحقيق لأنه قد + +79 +00:08:03,050 --> 00:08:07,330 +دخل على فعل ماض، لو دخل على فعل مضارع هو للتشكيك + +80 +00:08:07,330 --> 00:08:12,390 +لكن لما دخل على فعل ماض هو للتحقيق، حرف مبني على + +81 +00:08:12,390 --> 00:08:18,030 +السكون لما حل له من الإعراب، جعلت فعل ماض ناقص + +82 +00:08:18,030 --> 00:08:26,070 +مبني على الفتح والتاء التأنيث الساكنة حرف مبني على + +83 +00:08:26,070 --> 00:08:31,510 +السكون لا محل له من الإعراب. عيد تاني، جعلت فعل ماضي + +84 +00:08:31,510 --> 00:08:37,190 +ناقص مبني على الفتح والتاء التأنيث الساكنة حرف + +85 +00:08:37,190 --> 00:08:42,190 +مبني على السكون لا محل له من الإعراب. قلوس اسم + +86 +00:08:42,190 --> 00:08:47,210 +جعله مرفوع علامة رفعه الضمة الظاهرة. إيه بقى قلوس؟ + +87 +00:08:47,210 --> 00:08:50,590 +اسم جعله مرفوع وعلامة رفعه الضمة الظاهرة. + +88 +00:08:56,540 --> 00:09:02,500 +يبقى بني مضاف إليه مجرور وعلى ما تجره الياء لأنه + +89 +00:09:02,500 --> 00:09:09,780 +ملحق بجمع المذكر السالم، زيادة... أيوة يا بنتي... + +90 +00:09:09,780 --> 00:09:19,020 +ليش؟... ولمّا جيته الآن؟ يعني ماذا يعني ذلك؟ صعب؟ + +91 +00:09:19,020 --> 00:09:22,260 +مضاف إليه مجرور وعلى ما تجره الكسرة الظاهرة وعلى + +92 +00:09:22,260 --> 00:09:27,540 +آخره اللي عليها الدور، من الأكوار هي على الصبورة... + +93 +00:09:27,540 --> 00:09:33,960 +هي البيت على الصبورة... من الأكوار هنا... لا محل + +94 +00:09:33,960 --> 00:09:37,780 +له من الإعراب... من حرف جر مبني على السكون... لا + +95 +00:09:37,780 --> 00:09:41,600 +محل له من الإعراب... الأكواري... قولي يا بنتي + +96 +00:09:41,600 --> 00:09:47,060 +...اسم مجرور بـ"من" وعلامة جره الكسرة الظاهرة اللي + +97 +00:09:47,060 --> 00:09:48,480 +أمامك... "مرتعة" + +98 +00:09:52,260 --> 00:09:56,420 +لبى "مرتعة" لوحدها لأن "مرتعة" تتكون من كلمتين + +99 +00:09:56,420 --> 00:10:01,600 +"مرتعة" لوحدها مبتدأ مرفوع علامة رفعه الضمة الظاهرة + +100 +00:10:01,600 --> 00:10:08,200 +اللي جنبك، "ها" و"ها" ضمير متصل مبني على + +101 +00:10:08,200 --> 00:10:11,480 +السكون في محل جر مضاف إليه. "قريبه" + +102 +00:10:14,010 --> 00:10:21,850 +خبر المبتدأ مرفوع وعلامة رفعه الضمة الظاهرة على + +103 +00:10:21,850 --> 00:10:25,770 +آخره، هل هذا واضح؟ في أي سؤال عن الشاهد أو + +104 +00:10:25,770 --> 00:10:30,990 +الإعراب؟ اه، احنا نسينا، نسينا، يالا قوليها، قوليها + +105 +00:10:30,990 --> 00:10:34,690 +وجملة + +106 +00:10:34,690 --> 00:10:39,330 +أو الجملة الاسمية "جملة مرتعها قريبه" في محل نصب خبر + +107 +00:10:39,330 --> 00:10:44,110 +جعله، نعم، في أي سؤال عامة سبق الشرط الثاني... + +108 +00:10:44,110 --> 00:10:47,930 +الثالث أسف، احنا قلنا الشرط الأول أن يكون خبرها + +109 +00:10:47,930 --> 00:10:53,370 +جملة، الشرط الثاني أن يكون خبرها جملة فعلية، الثالث + +110 +00:10:53,370 --> 00:10:58,490 +أن يكون فعل الجملة الفعلية فعلا مضارعا، يعني بمعنى + +111 +00:10:58,490 --> 00:11:02,250 +أنه واضح أنه صار في إيه؟ تخصيص، يعني بدأنا في العام + +112 +00:11:02,250 --> 00:11:06,990 +وانتهينا بالخاص، جملة... جملة فعلية... جملة فعلية + +113 +00:11:06,990 --> 00:11:12,290 +فعلها إيه؟ معنى ذلك أنه لو جاء خبرها جملة فعلية + +114 +00:11:12,290 --> 00:11:18,090 +فعلها ماض أو أمر فهذا شاذٌّ، وعلى الشذوذ جاء قول ابن + +115 +00:11:18,090 --> 00:11:24,410 +عباس رضي الله عنهما، ماذا يقول؟ "فجعل الرجل إذا لم + +116 +00:11:24,410 --> 00:11:30,290 +يستطع أن يخرج أرسل رسوله". هي الأصل، "فجعل الرجل أرسل + +117 +00:11:30,290 --> 00:11:36,510 +رسوله إذا لم يستطع أن يخرج"، فجعل الرجل إيه؟ أرسل + +118 +00:11:36,510 --> 00:11:42,330 +الأصل أن يقول "يرسل"، جملة فعلية فعلها مضارع، لكنه جاء بها + +119 +00:11:42,330 --> 00:11:47,370 +جملة فعلية فعلها ماض، وهذا شاذٌّ نادر. إذا الموضع + +120 +00:11:47,370 --> 00:11:53,170 +الشاذ في هذا القول لابن عباس رضي الله عنهما "أرسله" + +121 +00:11:53,170 --> 00:12:01,430 +أو "أرسل رسولا"، حيث جاء خبر جعله جملة فعلية فعلها + +122 +00:12:01,430 --> 00:12:07,490 +ماض "أرسله"، وهذا شاذٌّ نادر. مين يتعيد للشاهد؟ قولي يا + +123 +00:12:07,490 --> 00:12:07,890 +بنتي + +124 +00:12:12,470 --> 00:12:22,430 +خبر جعله وهذا إيه؟ بل شاذٌّ نادر. أما الشرط الرابع + +125 +00:12:22,430 --> 00:12:28,490 +والأخير من شروط عمل هذه الأفعال أن يرفع فعل خبرها + +126 +00:12:28,490 --> 00:12:35,470 +ضمير يعود على اسمها. أن يرفع فعل خبرها احنا اتفقنا + +127 +00:12:35,470 --> 00:12:41,110 +قبل قليل أن يكون فعل الخبر فعلا مضارعا، هذا الفعل + +128 +00:12:41,110 --> 00:12:46,910 +المضارع لابد أن يرفع ضميرا يعود على من؟ وأنا + +129 +00:12:46,910 --> 00:12:50,690 +نبهتكم في قوله تعالى: "يكاد زيتها يضيء"، إذا كنتم + +130 +00:12:50,690 --> 00:12:56,610 +ذاكرات، قلت: لكن الفاعل في "يضيء" ضمير مستتر جوازا + +131 +00:12:56,610 --> 00:13:02,130 +تقديره هو، يعود على الاسم، يعني "وطفقاه يخصفان"، ما هي + +132 +00:13:02,130 --> 00:13:04,630 +ألف الاثنين بتعود على ألف الاثنين اللي بتعود على + +133 +00:13:04,630 --> 00:13:10,370 +آدم وعواء، "كرب القلب من جواه يذوب"، الفعل ضمير مستتر + +134 +00:13:10,370 --> 00:13:16,490 +جوازا تقديره هو يعود على الاسم، يعني، إذا كل فعل من + +135 +00:13:16,490 --> 00:13:23,660 +أفعال الأخبار يرفع لابد أن يرفع ضميرا يعود على + +136 +00:13:23,660 --> 00:13:29,240 +الاسم. انظروا إلى قول الله عز وجل: "فذبحوها وما كادوا" + +137 +00:13:29,240 --> 00:13:35,120 +"يفعلون". الحديث في هذه الآية عن بقرة بني إسرائيل + +138 +00:13:35,120 --> 00:13:38,400 +يعني عن بني إسرائيل، ولاحظوا صارت البقرة مشهورة + +139 +00:13:38,400 --> 00:13:44,820 +لأنهم لو سكتوا ما جادلوا موسى عليه السلام لم تكن + +140 +00:13:44,820 --> 00:13:51,180 +لتكن مشهورة لأن في البداية قال لهم الله عز وجل إن + +141 +00:13:51,180 --> 00:13:58,580 +الله يأمركم أن تذبحوا بقرة ناكرة وهو أسلوب صريح + +142 +00:13:58,580 --> 00:14:05,760 +مباشر لا لبس فيه لكن لأنهم قوم مجادلون جادلوا موسى + +143 +00:14:05,760 --> 00:14:10,160 +عليهِم يعني هو لحظوا المنطق جئتم لموسى عليه السلام + +144 +00:14:10,160 --> 00:14:12,860 +ليحلكم المشكلة مع أنهم كانوا عارفين الحل يعني هم + +145 +00:14:12,860 --> 00:14:18,510 +لما قتل كبير منهم رجل كبير فيهقتل رجلا كانوا + +146 +00:14:18,510 --> 00:14:22,870 +يعرفون من القاتل لكن هم ما .. ما .. ما قالوا يعني + +147 +00:14:22,870 --> 00:14:26,710 +.. يعني داروا عليه كما يقال بالعامية ثم ذهبوا إلى + +148 +00:14:26,710 --> 00:14:31,150 +موسى ليرموا هذه المعضلة في حجره وانظروا ماذا قالوا + +149 +00:14:31,150 --> 00:14:36,890 +اسأل لنا ربك ما قالوش اسأل لنا .. اسأل ربنا اسأل + +150 +00:14:36,890 --> 00:14:41,030 +لنا أيه وكل خطابهم لموسى عليه السلام بهذا الكلام + +151 +00:14:41,030 --> 00:14:47,940 +اذهب أنت وربك فقاتل إذا كانوا غلبوا الأنبياء، مش + +152 +00:14:47,940 --> 00:14:52,480 +هيغلبونا يعني، هذا أمر منطقي، أمر منطقي، الله عز + +153 +00:14:52,480 --> 00:14:56,520 +وجل قال لهم على لسان موسى عليه السلام إن الله + +154 +00:14:56,520 --> 00:15:01,840 +يأمركم أن تذبحوا بقرة، أي بقرة، لو جاءوا ببقرة من + +155 +00:15:01,840 --> 00:15:07,020 +الشارع وذبحوها، لانتهت القصة، لكنهم كما أقول قوم + +156 +00:15:07,020 --> 00:15:11,780 +مجادلون، ظلوا يجادلون في موسى عليه السلام، اسألنا + +157 +00:15:11,780 --> 00:15:18,440 +ربك، اسألنا ربك، ما لونها؟ ما إلى أن وصلت البقرة + +158 +00:15:18,440 --> 00:15:27,100 +لأنهم شددوا فشدد الله عليهم أنها لها من الصفات ما + +159 +00:15:27,100 --> 00:15:32,680 +لم تكن إلا في بقرة واحدة عند امرأة عجوز على ما + +160 +00:15:32,680 --> 00:15:37,440 +يقال و بعض المفسرين قالوا والله الراجل عجوز بعضهم + +161 +00:15:37,440 --> 00:15:44,260 +قال امرأة أرملة تعيل أيتامًا فأرادت أيضًا أن تستغل + +162 +00:15:44,260 --> 00:15:47,960 +الفرصة، ما هي من بني إسرائيل يعني، قالت ملؤوا + +163 +00:15:47,960 --> 00:15:51,620 +إهابها ذهبًا، جلدها يعني، يعني اسلخوها، لما + +164 +00:15:51,620 --> 00:15:55,440 +تذبحوها تسلخوها، طبعًا كانها قالت وزنها ذهب، يعني + +165 +00:15:55,440 --> 00:16:03,100 +وزنها أو هتقولي وزنها ذهب، فرصة أيضًا يعني فلما + +166 +00:16:03,100 --> 00:16:07,740 +فعلوا كما قال تعالى فذبحوها وما كادوا يفعلون يعني + +167 +00:16:07,740 --> 00:16:12,680 +طبعًا هي فقلنا ضربوه ببعضها مع أن أهل التفسير قد + +168 +00:16:12,680 --> 00:16:16,420 +اختلفوا في هذا البعض أو هذا الجزء الذي ضرب به + +169 +00:16:16,420 --> 00:16:21,420 +الميت بعضهم قال رأسها كتفها صدرها قلبها بعضهم قال + +170 +00:16:21,420 --> 00:16:25,280 +قلب هو أشرف الكذا يعني لسانها بعضهم قال بعضهم قال + +171 +00:16:25,280 --> 00:16:32,160 +قدمها رجلها لكن إحنا ليس مهما ذلك المهم كما قال + +172 +00:16:32,160 --> 00:16:37,440 +تعالى فضربوه بإيه؟ ببعض يعني خلاص أي بعض مش المهم ف + +173 +00:16:37,440 --> 00:16:42,900 +.. ف .. ف .. ف .. من جد صحيح هو ميت طبعًا قام بقدرة + +174 +00:16:42,900 --> 00:16:47,220 +الله عز وجل نسأل ليست في ال .. في الضرب يعني ولا + +175 +00:16:47,220 --> 00:16:51,460 +في ال .. كده لكن الله عز وجل يعني يسبب الأسباب + +176 +00:16:51,460 --> 00:16:57,220 +يعني هذا سبب قام فقال قتلني فلان ثم استمر في موتى + +177 +00:16:57,220 --> 00:17:04,160 +خلاص انتهى هذه القصة يعني فذبحوها وما كادوا يفعلون + +178 +00:17:04,160 --> 00:17:07,720 +يعني ما كادوا يفعلون إلا إن قام يعني كأنه قال قد + +179 +00:17:07,720 --> 00:17:12,720 +قام الميت فقال قتلني فلان ثم مات لاحظوا معايا جملة + +180 +00:17:12,720 --> 00:17:16,140 +يفعلون هي الخبر جملة فعلية فعلها مضارع يعني اتوفر + +181 +00:17:16,140 --> 00:17:19,680 +فيها الشروط الثلاثة الأولى وأيضًا رفعت ضميرًا أين + +182 +00:17:19,680 --> 00:17:23,690 +الضمير في يفعلون الواو الجماعة يعودوا على الاسم، ما + +183 +00:17:23,690 --> 00:17:26,570 +هو الاسم فيه كادوا أيضًا واو الجماعة، الذي يعود + +184 +00:17:26,570 --> 00:17:29,850 +على بني إسرائيل، ما هو يعني فذبحوها الواو بتعود + +185 +00:17:29,850 --> 00:17:32,970 +على بني إسرائيل، واو الجماعة، واو الجماعة في + +186 +00:17:32,970 --> 00:17:37,730 +ذبحوها تعود على بني إسرائيل، وما كادوا أيضًا كادوا + +187 +00:17:37,730 --> 00:17:41,550 +واو الجماعة تعود على بني إسرائيل، يفعلون واو + +188 +00:17:41,550 --> 00:17:45,310 +الجماعة تعود أيضًا على بني إسرائيل، إذا رفع فعل + +189 +00:17:45,310 --> 00:17:51,170 +الخبر ضميرًا اللي هو واو الجماعة يعود على اسم كاد + +190 +00:17:51,170 --> 00:17:56,130 +وهو واو الجماعة الذي يعود على بني إسرائيل، منّة عيد + +191 +00:17:56,130 --> 00:18:04,010 +للشاهد الشاهد يا بنات، أين الشاهدات؟ الشاهد اللي + +192 +00:18:04,010 --> 00:18:07,050 +قالوا لنا هي خبر كان رفع الضمير إن هو واو الجماعة + +193 +00:18:10,260 --> 00:18:13,620 +وهي وهو الجماعة الذي يعود في الأصل على بني إسرائيل + +194 +00:18:13,620 --> 00:18:18,660 +واضح هذا الكلام؟ إذا أربعة شروط لابد أن تتوفر لكي + +195 +00:18:18,660 --> 00:18:25,200 +ترفع كاد وأخواتها اسمًا وتنصب خبرًا الأول أن يكون + +196 +00:18:25,200 --> 00:18:29,380 +خبرهَا جملة والثاني أن يكون خبرهَا جملة فعلية + +197 +00:18:29,380 --> 00:18:33,840 +والثالث أن يكون فعل الجملة الفعلية فعلًا مضارعًا + +198 +00:18:33,840 --> 00:18:38,420 +والرابع أن يرفع هذا الفعل ضميرًا يعود على اسم هل + +199 +00:18:38,420 --> 00:18:43,760 +هذا واضح؟ هل من سؤال عمّا سبق؟ إذا ننتقل إلى موضوع + +200 +00:18:43,760 --> 00:18:49,920 +آخر، وهو اقتران أفعال أخبار أفعال المقاربة بأن + +201 +00:18:49,920 --> 00:18:54,380 +المصدرية، لاحظوا معايا العنوان مكتوب عندكم اقتران + +202 +00:18:54,380 --> 00:18:58,860 +أخبار أفعال المقاربة، هو اللي بيقترن مش الخبر، + +203 +00:18:58,860 --> 00:19:03,480 +فعل الخبر بمعنى إنه أنا لما أقول في قوله تعالى + +204 +00:19:03,480 --> 00:19:06,720 +مثلًا وما كادوا يفعلون، لو قلت أنا وما كادوا أن + +205 +00:19:06,720 --> 00:19:10,260 +يفعلوا، اللي اقترن مين؟ فعل الخبر، يعني هي كأن + +206 +00:19:10,260 --> 00:19:15,440 +الأصل، اقتران أفعال، أخبار، أفعال المقاربة بأن + +207 +00:19:15,440 --> 00:19:19,600 +المصدر، هذا الأصل، إلا أن الذي يقترن بأن المصدرية + +208 +00:19:19,600 --> 00:19:24,310 +هو فعل الخبر لكن إحنا اختصارًا وتسهيلًا بنقول اقتران + +209 +00:19:24,310 --> 00:19:28,690 +أفعال المقاربة اقتران آسف أخبار المقاربة أو اقتران + +210 +00:19:28,690 --> 00:19:33,250 +أفعال المقاربة لأنه ما عناش نقول اقتران أفعال أخبار + +211 +00:19:33,250 --> 00:19:37,550 +أفعال المقاربة هذا عنوان طويل وقد يلبسه على + +212 +00:19:37,550 --> 00:19:44,390 +المتكلم فنقول هذا موضوع اقتران أخبار المقاربة أو + +213 +00:19:44,390 --> 00:19:48,250 +أفعال المقاربة بأن المصدرية مع أننا لازم نكون + +214 +00:19:48,250 --> 00:19:53,710 +عارفين ومتأكدين أن الذي يقترن بأن المصدرية هو فعله + +215 +00:19:53,710 --> 00:19:59,630 +الخبر وليس الخبر وليس فعل المقاربة وقسم النحاة + +216 +00:19:59,630 --> 00:20:05,970 +هذه الأفعال أفعال المقاربة من حيث الاقتران وعدم + +217 +00:20:05,970 --> 00:20:10,970 +الاقتران إلى ثلاثة أقسام واجب الاقتران جائز + +218 +00:20:10,970 --> 00:20:16,850 +الاقتران ممتنع الاقتران هناك أفعال يجب أن يقترن + +219 +00:20:16,850 --> 00:20:22,130 +فعل خبرها بأن المصدرية ولا يجوز أن لا يقترن وهناك + +220 +00:20:22,130 --> 00:20:28,350 +أفعال يجوز أن تقترن وأن لا تقترن وهناك أفعال لا + +221 +00:20:28,350 --> 00:20:34,410 +يجوز أن تقترن أي تمتنع عن الاقتران سنبدأ بها واحدة + +222 +00:20:34,410 --> 00:20:40,190 +واحدة القسم الأول واجب الاقتران بأن المصدرية وهو + +223 +00:20:40,190 --> 00:20:48,850 +فعلان حرى وخلولقة حرى وخلولقة فعلان يجب أن يقترن + +224 +00:20:48,850 --> 00:20:57,850 +فعل خبرهما بأن المصدرية حرى زيد أن يأتي لا يجوز + +225 +00:20:57,850 --> 00:21:04,370 +أن نقول حرى زيد يأتي بل يجب أن نقول حرى زيد أن + +226 +00:21:04,370 --> 00:21:11,550 +يأتِ أخلولقة السماء أن تمطر لا يجوز أن نقول أخلولقة + +227 +00:21:11,550 --> 00:21:18,870 +السماء تمطر بل يجب أن نقول أخلولقة السماء أن تمطر + +228 +00:21:18,870 --> 00:21:24,410 +لأن حرى وأخلّقة يجب أن يقترن فعل خبرهما بأن + +229 +00:21:24,410 --> 00:21:29,250 +المصدر هذا هو القسم الأول القسم الثاني جائز + +230 +00:21:29,250 --> 00:21:32,790 +لاقتران بأن المصدرية وهو أربعة أفعال + +231 +00:21:35,540 --> 00:21:45,400 +أوشك وعسى وكاد وكرب هي أربعة أفعال تُقسم إلى + +232 +00:21:45,400 --> 00:21:52,520 +مجموعتين أوشك وعسى مجموعة وكاد وكرب مجموعة لماذا؟ + +233 +00:21:52,520 --> 00:21:58,920 +لأن إذا قلنا جائز إما أن يكون فيه قليل أو كثير أو + +234 +00:21:58,920 --> 00:22:04,570 +أن الأمر مُستوى في استواء عندنا هنا فيه قليل وفيه + +235 +00:22:04,570 --> 00:22:12,410 +كثير قال النحاة مع أوشك وعسى يكثر الاقتران معناه + +236 +00:22:12,410 --> 00:22:18,870 +ذلك يقل عدم الاقتران لخلينا في الأول في أوشك وعسى + +237 +00:22:18,870 --> 00:22:25,040 +هذه حكومة أوشك وعسى جائز يكثر اقترانها بأن المصدرية + +238 +00:22:25,040 --> 00:22:31,080 +ويقل عدم الاقتران بالعكس من ذلك تمامًا في كاد و + +239 +00:22:31,080 --> 00:22:38,140 +كرب يكثر عدم الاقتران و + +240 +00:22:38,140 --> 00:22:45,830 +يقل الاقتران بأن المصدرية واضح الحكم؟ إذا هي أربعة + +241 +00:22:45,830 --> 00:22:51,110 +أفعال أوشك وعسى وكاد وكرب تقسم كما تراهم إلى + +242 +00:22:51,110 --> 00:22:55,610 +مجموعتين المجموعة الأولى أوشك وعسى صحيح جائز لكن + +243 +00:22:55,610 --> 00:23:00,390 +الكثير فيها أن يقترن فعل خبرها بأن المصدرية + +244 +00:23:00,390 --> 00:23:06,450 +والقليل أن لا يقترن مع كاد وكرب بالعكس الكثير أن + +245 +00:23:06,450 --> 00:23:11,050 +لا تقترن بأن المصدرية والقليل أن تقترن هذا الكلام + +246 +00:23:11,050 --> 00:23:17,330 +واضح؟ انتبهنا، هل هذا واضح؟ قال تعالى في شاهد على + +247 +00:23:17,330 --> 00:23:24,650 +عسى عسى ربكم أن يرحمكم، فعسى الله أن يأتي بالفتح + +248 +00:23:24,650 --> 00:23:31,550 +عسى ربكم أن يرحمكم، فعسى الله أن يأتي يعني هاللحظة + +249 +00:23:31,550 --> 00:23:39,390 +إنه عسى في الآيتين قد اقترن فعل خبرهما بأن المصدرية + +250 +00:23:39,390 --> 00:23:43,870 +وهذا كثير ولا قليل؟ كثير إذا الموضوع الشاذ في + +251 +00:23:43,870 --> 00:23:51,530 +هتين الآيتين عسى حيث اقترن فعل خبرهما بأن المصدرية + +252 +00:23:51,530 --> 00:23:56,990 +أن يرحمكم أن يأتي وهذا كثير إذا قلت هذا كثير يعني + +253 +00:23:56,990 --> 00:24:00,430 +جائز مين يتعيد للشاهد؟ قولي يا بنتي + +254 +00:24:10,430 --> 00:24:18,250 +أن يرحمكم وهذا كثير يعني جائز طبعًا لإن أنا قلت + +255 +00:24:18,250 --> 00:24:25,390 +قليل كثير مستوى هذا جائز في عندنا شاهد آخر على ذلك + +256 +00:24:25,390 --> 00:24:30,350 +في الشعر يقول عسى كربُ الذي أمسيتُ فيه يكون وراه فرج + +257 +00:24:30,350 --> 00:24:36,570 +قريب الشاهد مكتوب عندكم في الكتاب عسى كربُ الذي + +258 +00:24:36,570 --> 00:24:41,230 +أمسيتُ فيه أو أمسيتَه طب ولو كان يتحدث عن نفسه يقول + +259 +00:24:41,230 --> 00:24:44,970 +عسى كربُ الذي أمسيتُ فيه لو كان يخاطب واحداً ما يقول + +260 +00:24:44,970 --> 00:24:50,650 +عسى كربُ الذي أمسيتُ فيه يكون وراه فرج قريب + +261 +00:24:54,410 --> 00:24:59,330 +هنلاحظوا أن عسى الكرب هي الاسم وجملة يكون وراءه + +262 +00:24:59,330 --> 00:25:05,970 +فرج قريب هو الخبر وكما تراون لم يقترن خبر عسى بأن + +263 +00:25:05,970 --> 00:25:10,230 +المصدرية قليلًا ولا كثيرًا يعني على القليل لأنه في + +264 +00:25:10,230 --> 00:25:14,170 +الآيتين إنتوا لاحظتوا في الآيتين قد اقترن على + +265 +00:25:14,170 --> 00:25:18,490 +الكثير في بيت الشعر لم يقترن عليه على ال .. إذا + +266 +00:25:18,490 --> 00:25:26,270 +الموضع الشاذ في هذا البيت عسى حيث لم يقترن خبر عسى + +267 +00:25:26,270 --> 00:25:32,850 +يكون بأن المصدرية وهذا قليل مين نتعيد للشاهد؟ + +268 +00:25:32,850 --> 00:25:40,750 +الشاهد ونسمع الأخت اللي هنا وهذا + +269 +00:25:40,750 --> 00:25:47,490 +إيه؟ وهذا قليل طيب نعرف البيت؟ نعرف بيت الشعر عسى + +270 +00:25:47,490 --> 00:25:51,220 +الكرب اللي دي وين وصل دور في الإعراب؟ يلا اللي وصل + +271 +00:25:51,220 --> 00:25:57,900 +عندها الدور تعرف عسى إيه إيه بدأ يظهر المقدر + +272 +00:25:57,900 --> 00:26:03,720 +عسى فعل ماضي ناقص مبني على فتح مقدر اللي عليها + +273 +00:26:03,720 --> 00:26:10,480 +الدور الكرب الكرب + +274 +00:26:10,480 --> 00:26:16,120 +اسم عسى مرفوع علامة رفعه ضم الظاهرة على آخره الذي + +275 +00:26:16,120 --> 00:26:23,300 +معلش معلش اسم مو .. لأ مدام اسم إله محل يا بنتي نعت + +276 +00:26:23,300 --> 00:26:30,700 +طبعًا، قولي ثاني رفع + +277 +00:26:30,700 --> 00:26:35,900 +نعت للكرب، يبقى الذي اسم موصول مبني على السكون في + +278 +00:26:35,900 --> 00:26:40,120 +محل رفع نعت للكرب اللي عليها الدور هنا أمسيت أو + +279 +00:26:40,120 --> 00:26:40,920 +أمسيتَه + +280 +00:26:44,520 --> 00:26:49,840 +باتصاله بتاء الفاعل يبقى أمسيتَه فعل ماضي ناقص مبني + +281 +00:26:49,840 --> 00:26:55,520 +على السكون لاتصالها بتاء الفاعل اللي جانبك التأو + +282 +00:26:55,520 --> 00:26:59,760 +اسم + +283 +00:26:59,760 --> 00:27:03,800 +أمسى مالهاش علاقة بعسى اسم أمسى لأنه لاحظوا معايا + +284 +00:27:03,800 --> 00:27:09,000 +في هذا البيت في عنده كام ناسخ ثلاثة عسى و أمسى و + +285 +00:27:09,000 --> 00:27:13,770 +يكون و هو يكون مش ناسخ أو عسى و أمسى و يكونوا هنحدد + +286 +00:27:13,770 --> 00:27:18,670 +لكل ناسخ اسمه و فعله أو آسف و خبر إذا أمسيته عيد + +287 +00:27:18,670 --> 00:27:21,650 +تاني فعله الماضي الناقص مبني على السكون لاتصال + +288 +00:27:21,650 --> 00:27:25,470 +بتاء الفاعل و تاء الفاعل ضمير متصل مبني على الضم + +289 +00:27:25,470 --> 00:27:30,270 +أو على الفتح كما تريدون في محل يرفع اسم أمسى فيه + +290 +00:27:30,270 --> 00:27:34,290 +حرب جار مبني على السكون لأجل لهم الأعراف والهقل + +291 +00:27:34,290 --> 00:27:38,760 +منفصل في محل جر بـ فيه هذه سهلة لنقول فيه جار + +292 +00:27:38,760 --> 00:27:47,320 +ومجرور لكن بماذا يتعلق الجار والمجرور؟ بماذا + +293 +00:27:47,320 --> 00:27:53,600 +يتعلقون؟ بماذا يتعلقون؟ بماذا يتعلقون؟ بماذا + +294 +00:27:53,600 --> 00:27:56,700 +يتعلقون؟ بماذا يتعلقون؟ بماذا يتعلقون؟ بماذا + +295 +00:27:56,700 --> 00:27:57,580 +يتعلقون؟ بماذا يتعلقون؟ بماذا يتعلقون؟ بماذا + +296 +00:27:57,580 --> 00:27:58,580 +يتعلقون؟ بماذا يتعلقون؟ بماذا يتعلقون؟ بماذا + +297 +00:27:58,580 --> 00:28:03,880 +يتعلقون؟ بماذا يتعلقون؟ بماذا يتعلقون؟ بماذا + +298 +00:28:03,880 --> 00:28:04,560 +يتعلقون؟ + +299 +00:28:07,080 --> 00:28:13,620 +وشبه الجملة متعلق بمحذوف خبر أمسى عيد تاني شبه + +300 +00:28:13,620 --> 00:28:20,500 +الجملة متعلق بمحذوف خبر أمسى وين الدروس اللي جملة + +301 +00:28:20,500 --> 00:28:25,180 +أمسيت فيه ما إعرابها لو سمحت هي الأخت اللي هنا + +302 +00:28:25,180 --> 00:28:30,000 +طبعا مدام اللي أمسيت فيه إذا جملة أمسيت فيه صلة + +303 +00:28:30,000 --> 00:28:35,120 +الموصول لما نحللها من الإعراب يكونوا أيوة الكتيبة + +304 +00:28:35,120 --> 00:28:35,680 +الأولى + +305 +00:28:40,930 --> 00:28:44,550 +مرفوع وعلامة رفعه الضم لأنه لم يسبق كما ترون + +306 +00:28:44,550 --> 00:28:49,810 +لا بناصب ولا بجازم فيكون فعل مضارع ناقص مرفوع علامة + +307 +00:28:49,810 --> 00:28:54,610 +رفعه الضمة الظاهرة اللي جنبك أي نسمه يكون طب ليش + +308 +00:28:54,610 --> 00:28:57,490 +ما كانش فرج قريب يعني ليش ما كانش يكون فرج يعني + +309 +00:28:57,490 --> 00:29:04,290 +التقدير يكون فرج قريب وراه ممكن + +310 +00:29:04,290 --> 00:29:08,510 +والله مش ممكن أيوة + +311 +00:29:08,510 --> 00:29:09,190 +يا بنات + +312 +00:29:13,970 --> 00:29:19,010 +الحديث كان من بداية البيت عن الكرب فعلا، لأن + +313 +00:29:19,010 --> 00:29:23,310 +التقدير يكون الكرب وراه فرج قريب، مش يكون فرج + +314 +00:29:23,310 --> 00:29:28,230 +قريب وراه الكرب، فالاسم ما يمكن أن يكون فرج قريب، + +315 +00:29:28,230 --> 00:29:33,740 +بل يجب أن يكون ضمير مستتر يعود على مين؟ على الكرب لأن + +316 +00:29:33,740 --> 00:29:38,200 +الحديث من البداية كان عمّا عن الكرب إذا واسم يكون + +317 +00:29:38,200 --> 00:29:42,800 +ضمير مستتر جوازا تقديره هو يعود على الكرب اللي + +318 +00:29:42,800 --> 00:29:49,360 +عليه الدور وراقه طبعا + +319 +00:29:49,360 --> 00:29:52,340 +هي شوف اللحظة معايا يعني بيقول وراقه وراقه يمكن أن + +320 +00:29:52,340 --> 00:29:56,700 +يكون ظرف مكان ويمكن أن يكون ظرف زمان لو قلت جئتني + +321 +00:29:56,700 --> 00:30:00,400 +وراق العصر، دي ظرف زمان، لكن رأيتك وراق البيت و + +322 +00:30:00,400 --> 00:30:04,300 +وراق الشجرة ظرف مكان، لأن عسل كربو اللي أمسيت فيه + +323 +00:30:04,300 --> 00:30:08,020 +يكون وراقه ظرف مكان ولا زمان، بل زمان، لأن هو + +324 +00:30:08,020 --> 00:30:12,000 +ما بيتحدثش عن مكان معين، ما بيتحدث عن أمس وكذا، فهو + +325 +00:30:12,000 --> 00:30:15,140 +ظرف زمان، منصوب علامة نصبه الفتحة الظاهرة، اللي + +326 +00:30:15,140 --> 00:30:15,740 +جانبك الـH + +327 +00:30:22,030 --> 00:30:25,370 +والهاء ضمير متصل مبني على الضم في محل جر مضاف + +328 +00:30:25,370 --> 00:30:32,730 +إليه فرج .. طب قبل ما نقول مبتدأ بنقول شبه الجملة + +329 +00:30:32,730 --> 00:30:37,990 +وراه .. نقول شبه الجملة وراه متعلق بمحذوف خبر مقدم + +330 +00:30:37,990 --> 00:30:46,610 +شبه الجملة وراه متعلق بمحذوف خبر مقدم فرج .. مبتدأ + +331 +00:30:46,610 --> 00:30:49,810 +مؤخر مرفوع علامة رفعه الضم الظاهرة اللي هناك في ال + +332 +00:30:49,810 --> 00:30:56,460 +.. هناك قريبنعت لمن؟ لمن؟ لفرج، يبقى نعت لفرج + +333 +00:30:56,460 --> 00:30:59,060 +مرفوع علامة رفعه ضمة ظاهرة، اللي عليها الدور + +334 +00:30:59,060 --> 00:31:07,220 +وين وصل الدور، جملة وراقه .. مش جملة اسمية؟ أيوة في + +335 +00:31:07,220 --> 00:31:10,860 +محل نصب خبر يكون طبعا احنا قلنا يكون واسمها ضمير + +336 +00:31:10,860 --> 00:31:17,200 +مستتر أما خبر يكون في جملة الاسمية وراه فرج قريب + +337 +00:31:17,200 --> 00:31:22,280 +اللي عليها الدور وينها تقول لي جملة يكون وراه فرج + +338 +00:31:22,280 --> 00:31:30,250 +قريب ما إعرابها لو سمحت بدون كلام عسى في محل نصب + +339 +00:31:30,250 --> 00:31:35,230 +خبر مين؟ إذا هنا قد اكتملت .. قد اكتملت النواسخ كل + +340 +00:31:35,230 --> 00:31:39,910 +واحد له اسم وله إيه؟ لو جينا نرجحها من البداية ما + +341 +00:31:39,910 --> 00:31:45,890 +اسم عسى؟ أنا بسألكوا ما اسم عسى؟ وأين خبر عسى؟ + +342 +00:31:45,890 --> 00:31:50,270 +جملة يكون وراه فرج قريب هذا الناسخ الأول الناسخ + +343 +00:31:50,270 --> 00:31:54,910 +الثاني أمسى أين اسمها؟ التاء الفاعل وأين خبرها؟ + +344 +00:31:54,910 --> 00:31:59,380 +شبه الجملة .. شبه الجملة فيه هنيجي يكون هذا الناسخ + +345 +00:31:59,380 --> 00:32:03,700 +الثالث أين اسم يكون ضمير مستتر جوازا تقديره وأين + +346 +00:32:03,700 --> 00:32:08,220 +خبرها الجملة الجملة الاسمية جملة وراقه فرج قريب + +347 +00:32:08,220 --> 00:32:14,540 +إذا كل ناسخ كما ترون له اسم وله خبر له اسم له إيه + +348 +00:32:14,540 --> 00:32:20,300 +هل هذا واضح أسأله هنا هل هذا واضح في أي سؤال + +349 +00:32:23,290 --> 00:32:28,350 +يوشك المطر أن ينزل، لحظة معايا، يوشك المطر إيه؟ + +350 +00:32:28,350 --> 00:32:32,930 +هلاحظ أنه طبعا هذا مثال وليس شاهد، يوشك المطر أن + +351 +00:32:32,930 --> 00:32:39,250 +ينزله، هتلاحظوا أنه في يوشك الخبر جاء مقترناً على + +352 +00:32:39,250 --> 00:32:43,470 +القليل ولا الكثير؟ على الكثير الشاعر يقول في شاهد + +353 +00:32:43,470 --> 00:32:51,370 +على أوشك أو يوشك يوشك من فرّ من منيته في بعض غراته + +354 +00:32:51,370 --> 00:32:56,690 +يوافقها يعني اللي بيقول عن حاله جدعي شاطر يعني + +355 +00:32:56,690 --> 00:33:03,290 +يريد أن يفر من منيته في بعض غراته زلاتي يعني زلاتي + +356 +00:33:03,290 --> 00:33:06,750 +غفلاتي المهم يوافق هذه المنية لأنه مدان منية ذنب + +357 +00:33:06,750 --> 00:33:12,370 +تقع ما ينفعش يفر منهاموضع الشاهد في هذا البيت يوشك + +358 +00:33:12,370 --> 00:33:22,970 +حيث لم يقترن خبر يوشك يوافقها بأن المصدرية وهذا + +359 +00:33:22,970 --> 00:33:28,430 +قليل لأن إحنا قلنا إنه أوشك وعسى يكثر أن يقترن + +360 +00:33:28,430 --> 00:33:32,150 +بأن المصدرية ويقل أن لا يقترن مين تعيد للشاهد + +361 +00:33:32,150 --> 00:33:33,370 +اللي هناك نعم + +362 +00:33:39,380 --> 00:33:44,660 +وهذا إيه؟ وهذا قليل بدنا نعرف أيضاً يوشكوا من فرّ من + +363 +00:33:44,660 --> 00:33:49,240 +منيته وين وصل الدور في الإعراب؟ يلا ابدأي في + +364 +00:33:49,240 --> 00:33:53,840 +الإعراب يوشكوا صحيح + +365 +00:33:53,840 --> 00:33:57,160 +يوشكوا فعل مضارع ناقص مرفوع علامة رفعه الضم + +366 +00:33:57,160 --> 00:34:02,340 +الظاهرة على آخره من؟ طبعاً ما بديش تخلطي وتقولوا يوش + +367 +00:34:02,340 --> 00:34:06,980 +هو الفعل والكاف مفعول به مثلاً لا الكاف أصله بمر + +368 +00:34:06,980 --> 00:34:12,800 +معايا ناس هيك تعربها من اسم موصول مبني على السكون + +369 +00:34:12,800 --> 00:34:18,180 +لا مدام اسم له محل يا بنتي مدام اسم له محل رغم عني + +370 +00:34:18,180 --> 00:34:26,140 +وعنكي في محل رفع إيه اسم يوشك فمن اسم موصول مبني + +371 +00:34:26,140 --> 00:34:34,080 +على السكون في محل رفع اسم يوشك فرّ فعل ماضي مبني + +372 +00:34:34,080 --> 00:34:41,200 +على الفتح الفاعل لا لا الوراق .. الوراق .. والفاعل + +373 +00:34:41,200 --> 00:34:46,620 +ضمير مستتر جوازا تقديره يعود على من .. على من يعني + +374 +00:34:46,620 --> 00:34:54,620 +.. من منيته لأن + +375 +00:34:54,620 --> 00:34:58,140 +منيته تتكون من كلمتين منية والهاء + +376 +00:35:00,580 --> 00:35:06,060 +لا مش بـ من بمن لأن في فرق بين من ومن من ممكن يكون + +377 +00:35:06,060 --> 00:35:09,800 +اسم موصول أو اسم شرط أو اسم استفهام أما من فحرف جر + +378 +00:35:09,800 --> 00:35:16,700 +قولي على + +379 +00:35:16,700 --> 00:35:24,560 +الكسرة في محل جر مضاف إليه طيب جملة فرّ من منيته + +380 +00:35:24,560 --> 00:35:29,950 +اللي عليها الدور أيوة يا بنتي يا بنت جملة فرّ من + +381 +00:35:29,950 --> 00:35:34,570 +منيته، جملة صلة الموصول لا محل لها من الإعراب، + +382 +00:35:34,570 --> 00:35:39,130 +لأنه يقول يوشكوا الذي فرّ من منيته، إذا جملة فرّ من + +383 +00:35:39,130 --> 00:35:43,810 +منيته هي صلة الموصول لا محل لها من الإعراب، اللي + +384 +00:35:43,810 --> 00:35:49,430 +عليها الدور في بعضي في حاجات مثلاً، سأقول لما حلتهم + +385 +00:35:49,430 --> 00:35:55,770 +من الإعراب، بعض اسم مشروع فيه؟ صحيح يبقى في بعض في + +386 +00:35:55,770 --> 00:36:00,330 +حرف جر مبني على السكون لا محل له من الإعراب وبعض + +387 +00:36:00,330 --> 00:36:05,210 +اسم مجرور بـ فيه علامة جره الكسر الظاهرة غير راته .. + +388 +00:36:05,210 --> 00:36:09,810 +الكلام + +389 +00:36:09,810 --> 00:36:13,090 +صحيح غير راته لوحدها مضاف إليه مجرور وعلامة جره + +390 +00:36:13,090 --> 00:36:17,590 +الكسر الظاهرة وهو مضاف الهاء ضمير متصل مبني على + +391 +00:36:17,590 --> 00:36:21,910 +الكسر في محل جر مضاف إليه نبدأ من هنا مرة ثانية + +392 +00:36:21,910 --> 00:36:28,870 +ولا من هناكيلا من هناك يوافقها يبقى + +393 +00:36:28,870 --> 00:36:33,490 +يوافقوا لوحدها يوافقوا فعل مضارع مرفوع علامة رفعه + +394 +00:36:33,490 --> 00:36:38,970 +الضم الظاهرة اللي جنبك أين الفاعل؟ يعود على من؟ + +395 +00:36:38,970 --> 00:36:43,870 +على الاسم الموصول الفاعل ضمير مستتر جوازا تقديره هو + +396 +00:36:43,870 --> 00:36:47,210 +يعود على إيه؟ على من؟ اللي هو الاسم الموصول الـH + +397 +00:36:50,250 --> 00:36:55,470 +على إيه؟ على السكون في محل نصب مفعول به بلهاء ضمير + +398 +00:36:55,470 --> 00:37:00,490 +متصل مبني على السكون في محل نصب مفعول به جملة + +399 +00:37:00,490 --> 00:37:06,530 +يوافقها وجملة يوافقها من الفعل والفاعل والمفعول به + +400 +00:37:06,530 --> 00:37:11,830 +في محل نصب خبر يوشك هل هذا واضح؟ في أي سؤال في هذا + +401 +00:37:11,830 --> 00:37:17,190 +البيت عن الشاهد أو الاعراب؟ يا بنات في أي سؤال؟ + +402 +00:37:17,190 --> 00:37:20,970 +هذا .. هذا هو القسم الأول والمجموعة الأولى من + +403 +00:37:20,970 --> 00:37:26,330 +مجموعتي الجواز وهي أوشك وعسى التي قلنا فيها يكثر + +404 +00:37:26,330 --> 00:37:30,870 +اقترانها ويقل عدم اقترانها وكما ترون درسنا شواهد + +405 +00:37:30,870 --> 00:37:35,370 +من القرآن الكريم ومن الشعر على الاقتران وعلى عدمه + +406 +00:37:36,340 --> 00:37:40,540 +ننتقل بعد ذلك إلى المجموعة الثانية اللي هي كاد وكرب + +407 +00:37:40,540 --> 00:37:47,380 +قلنا حكمها يقل اقترانها ويكثر عدم اقترانها + +408 +00:37:47,380 --> 00:37:51,160 +قال تعالى فذبحوها الايه اللي جابلي شوية احنا + +409 +00:37:51,160 --> 00:37:56,220 +درسناها فذبحوها وما كادوا يفعلون احنا درسناها قبل + +410 +00:37:56,220 --> 00:38:02,220 +قليل على ان فعل خبرها قد رفع ضميرا يعود على اسمها + +411 +00:38:02,220 --> 00:38:09,670 +وبنكمل بنقول ولم يقترن فعل خبرها بأن المصدرية + +412 +00:38:09,670 --> 00:38:17,210 +وهذا كثير، إذا موضع الشاهد يفعلون .. موضع + +413 +00:38:17,210 --> 00:38:25,350 +الشاهد يفعلون حيث جاء خبرها جملة فعلية فعلها مضارع + +414 +00:38:25,350 --> 00:38:31,310 +وقد رفع ضميرا اللي هو الجماعة يعود على الاسم وهو + +415 +00:38:31,310 --> 00:38:37,310 +الجماعة الذي يعود على بني إسرائيل ولم يقترن بأن + +416 +00:38:37,310 --> 00:38:42,030 +المصدرية وهذا كثير إذا احنا جمعنا .. جمعنا + +417 +00:38:42,030 --> 00:38:46,770 +الشاهدين أصبح في شاهد واحد .. مين يتعيد للشاهد؟ + +418 +00:38:46,770 --> 00:38:49,530 +الشاهد .. نعم قولي يا بنتي .. هي فعلون جاء خبرها + +419 +00:38:49,530 --> 00:38:52,610 +جملة فعلية فعلها عن مضارع ورفعة مين يعود على الاسم + +420 +00:38:52,610 --> 00:38:58,780 +الذي يعود على بني إسرائيل ولم يقترن الفعل وهذا + +421 +00:38:58,780 --> 00:39:03,680 +أيه؟ وهذا كثير هل هذا واضح؟ قال الشاعر في شاهد على + +422 +00:39:03,680 --> 00:39:11,060 +ذلك كادت النفس أن تفيض عليه إذ غدا حشوة ريطة وبرود + +423 +00:39:11,060 --> 00:39:17,520 +كادت النفس أن تفيض عليه يعني موت لأننا بنستخدم + +424 +00:39:17,520 --> 00:39:22,700 +فاضة الروح إلى باريها بمعنى خرجت من الجسد، فلما + +425 +00:39:22,700 --> 00:39:27,960 +يقول كادت النفس أن تفيض عليه يعني كدت أن أموت متى + +426 +00:39:27,960 --> 00:39:34,420 +إذ غدا صار حشوة ريطة الكفن وبرود ما يوضع على + +427 +00:39:34,420 --> 00:39:38,540 +الكفن من أكفان أخرى البرود، بردة وهي العباءة + +428 +00:39:38,540 --> 00:39:44,060 +طبعًا في ناس بتكون درجة محبتهم لميتهم كبيرة فبروح + +429 +00:39:44,060 --> 00:39:47,540 +شارح العباءة ومغطي فيها البردة اللي هي العباءة يعني + +430 +00:39:48,170 --> 00:39:53,090 +أو أن يُكفّن الميت بأكثر من كفن، ممكن ثلاثة، ممكن + +431 +00:39:53,090 --> 00:39:59,070 +خمسة، سبعة بالمفرد طبعًا، طبعًا ثبت في الصحيح، يعني أثبت + +432 +00:39:59,070 --> 00:40:02,990 +عن الرسول صلى الله عليه وسلم أنه كُفّن بثلاثة + +433 +00:40:02,990 --> 00:40:08,680 +برود يمانية، ثلاثة جائز، هذا جائز طبعًا يعني قد يكون + +434 +00:40:08,680 --> 00:40:12,140 +في إسراف، إحنا اليوم يعني تعودنا خلاص كفن واحد ومع + +435 +00:40:12,140 --> 00:40:15,840 +السلامة يعني كفن أبيض جميل هيك يعني يخاف من الموت + +436 +00:40:15,840 --> 00:40:18,600 +لأنه.. لأنه يعني عمر بن الخطاب يقول والله لو + +437 +00:40:18,600 --> 00:40:22,120 +كانت قدمي في الجنة وأخرى خارجها لما.. لما آمنتُ + +438 +00:40:22,120 --> 00:40:24,540 +ما أخذها، اه طبعًا هذا الخوف.. هذا الخوف.. أنا مش + +439 +00:40:24,540 --> 00:40:28,180 +ذاكر أبو بكر أو عمار.. هذا هو الخوف فقط، إنما + +440 +00:40:28,180 --> 00:40:32,300 +دائمًا الإنسان عليه أن يؤمن إيمانًا يقينيًا أن الله + +441 +00:40:32,300 --> 00:40:37,560 +عز وجل سيقبل أعماله الصالحة، طبعًا بالله وإلا فإن + +442 +00:40:37,560 --> 00:40:40,680 +الله لا يقبل منه شيء إذا ما كانش عنده حسن ظن بالله + +443 +00:40:40,680 --> 00:40:46,860 +عز وجل، نحن والله عندنا حسن ظن بالله عز وجل إن الله + +444 +00:40:46,860 --> 00:40:51,360 +عز وجل سيقبل أعماله ويدخلنا الجنة إن شاء الله كلنا + +445 +00:40:51,360 --> 00:40:56,440 +جميعًا، ولذلك لما نموت يعني الأمر سيان كادت النفس أن + +446 +00:40:56,440 --> 00:41:02,520 +تفيض عليه إذا غدا حشوة ريطة وبرودي، موضع الشاهد أن + +447 +00:41:02,520 --> 00:41:12,440 +تفيض حيث اقترن خبر كادت بأن المصدرية وهذا قليل، مين + +448 +00:41:12,440 --> 00:41:17,020 +تعيد للشاهد؟ الشاهد اللي في الآخر هناك الشاهد + +449 +00:41:17,020 --> 00:41:20,600 +اللي انتفيد حيث اقترن خبر كادت بأن المصدرية وهذا قليل + +450 +00:41:20,600 --> 00:41:24,120 +طبعًا لحظة المقارنة بين الآية فذبحوها وما كادوا + +451 +00:41:24,120 --> 00:41:28,980 +يفعلون وبين قول الشاعر كادت النفس أن تفيض عليه واضح + +452 +00:41:28,980 --> 00:41:33,110 +أنه في الآية لم يقترن فعل الخبري بأن المصدرية على + +453 +00:41:33,110 --> 00:41:37,710 +الكثير، لكن في بيت الشعر قد اقترن فعل الخبري بأن + +454 +00:41:37,710 --> 00:41:42,330 +المصدرية على إيه؟ وكلاهما جائز، وكلاهما إيه؟ جائز، + +455 +00:41:42,330 --> 00:41:47,010 +كادت النفس أن تفيض عليه، بإننا نعرف، وين وصل الدور + +456 +00:41:47,010 --> 00:41:53,090 +في الإعراب؟ قولي يا بنتي، فعل ماضي ناقص، لا تنسي + +457 +00:41:53,090 --> 00:41:58,960 +ناقص، لأن.. شوف لحظة معايا الأصل في الأفعال التمام + +458 +00:41:58,960 --> 00:42:03,120 +وفرع عنها النقص، لو قلنا فعل ماضي على طول بيتبادر + +459 +00:42:03,120 --> 00:42:07,460 +إلى الذهن أنها ترفع فاعلًا، لكن لو قلنا ناقص على + +460 +00:42:07,460 --> 00:42:13,180 +طول بينزح الذهن إلى أنها ترفع اسمًا، فبقول كادت فعل + +461 +00:42:13,180 --> 00:42:17,660 +ماضي ناقص مبني على الفتح، التاء اللي عليها الدور + +462 +00:42:19,300 --> 00:42:25,040 +ليست ضميرًا، بل تاء التأنيث الساكنة، حرف مبني على + +463 +00:42:25,040 --> 00:42:29,000 +السكون، لا محل له من الإعراب، ولحظ معايا، إحنا + +464 +00:42:29,000 --> 00:42:32,900 +قلنا فعل الماضي ناقص مبني على الفتح، لو كانت ضميرًا، + +465 +00:42:32,900 --> 00:42:37,580 +بنقول مبني على السكون، لكن لما كانت تأنيث ساكنة، + +466 +00:42:37,580 --> 00:42:41,620 +فظل الفعل الماضي مبني على الفتح، النفس + +467 +00:42:44,320 --> 00:42:48,000 +اسم كادت مرفوعة علامة رفع الضمة الظاهرة على + +468 +00:42:48,000 --> 00:42:55,160 +آخرها، أن حرف مصدري ونصب مبني على + +469 +00:42:55,160 --> 00:43:02,020 +السكون، لا محل له من الإعراب، تفيض فعل.. + +470 +00:43:02,020 --> 00:43:06,100 +فعل مضارع منصوب بأن وعلامة نصبه الفتحة الظاهرة + +471 +00:43:06,100 --> 00:43:12,360 +أين الفاعل؟ أيوة يا بنتي اللي عليها الدور، بل + +472 +00:43:12,360 --> 00:43:17,350 +المستتر جوازًا تقديره يعود على النفس، إحنا قلنا قبل + +473 +00:43:17,350 --> 00:43:22,490 +قليل يرفع فعل الخبر ضميرًا يعود على الاسم، إذا هو + +474 +00:43:22,490 --> 00:43:27,130 +فاعل تفيض ضمير مستتر جوازًا تقديره هي يعود على + +475 +00:43:27,130 --> 00:43:34,830 +.. على النفس، أين الخبر؟ خبر كادت وجملة تفيض في محل نصب خبر + +476 +00:43:34,830 --> 00:43:39,750 +كادت، وجملة تفيض في محل نصب خبر + +477 +00:43:39,750 --> 00:43:42,910 +كادت، اللي عليها الدور هنا، هنا، عليه، ماشي، يلا + +478 +00:43:49,430 --> 00:43:53,610 +صحيح، عليه حرف جر مبني على السكون لا محل له من + +479 +00:43:53,610 --> 00:43:57,550 +الإعراب، والهاء ضمير متصل مبني على الكسر في محل جر + +480 +00:43:57,550 --> 00:44:03,890 +به، وطبعًا شبه الجملة عليه متعلق بالفعل تفيض، if + +481 +00:44:03,890 --> 00:44:08,330 +..ظرف + +482 +00:44:08,330 --> 00:44:12,830 +لما مضى من الزمان.. ظرف إيه لما مضى من الزمان؟ طيب + +483 +00:44:12,830 --> 00:44:16,680 +ده يريحكم من الإعراب لأنني عربت كثيرًا في المحاضرة + +484 +00:44:16,680 --> 00:44:20,620 +القادمة، سنكمل إعراب اللي إحنا عربنا الشطر الأول + +485 +00:44:20,620 --> 00:44:22,700 +الشطر الثاني إن شاء الله المحاضرة القادمة لكن قبل + +486 +00:44:22,700 --> 00:44:26,500 +أن نذهب، هل من سؤال؟ إلى اللقاء في المحاضرة القادمة؟ diff --git a/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/RWVkokGOfXY_raw.json b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/RWVkokGOfXY_raw.json new file mode 100644 index 0000000000000000000000000000000000000000..05c2fe19e5414ddda77fbd2c24b08353af3d438a --- /dev/null +++ b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/RWVkokGOfXY_raw.json @@ -0,0 +1 @@ +{"segments": [{"id": 1, "seek": 3520, "start": 13.3, "end": 35.2, "text": "في المحاضرة الماضى كنا قد بدأنا في الحديث عن أفعال المقاربة تحدثنا في التقسيم الأول عن أفعال المقاربة عن أقسامها من حيث المعنى وقسمناها إلى ثلاثة أقسام القسم الأول هو أفعال المقاربة وهي التي تدل على قرب وقوع الخبر", "tokens": [41185, 9673, 5016, 46958, 25720, 9673, 46958, 7578, 9122, 8315, 12174, 3215, 47525, 10721, 8315, 8978, 21542, 16254, 12984, 18871, 5551, 5172, 3615, 6027, 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أفعال متصرفة وهي تنقسم إلى قسمين أيضا أفعال + +8 +00:00:56,800 --> 00:01:02,800 +تتصرف تصرفا تاما وأفعال تتصرف تصرفا ناقصا الأفعال + +9 +00:01:02,800 --> 00:01:07,690 +التي تتصرف تصرفا تاما سبعة أفعالوالأفعال التي + +10 +00:01:07,690 --> 00:01:12,770 +تتصرف تصرفا ناقصا أربعة أفعال ودرسنا على هذين + +11 +00:01:12,770 --> 00:01:18,710 +القسمين شواهد كثيرة ومتعددة أو ضحنا فيها أن كل + +12 +00:01:18,710 --> 00:01:23,930 +صيغة كل تصرف من الماضي يأتي يعمل عمل الماضي أي + +13 +00:01:23,930 --> 00:01:30,250 +يرفع فاعلا يرفع اسما وينصب خبرا سواء كان فعل مضارع + +14 +00:01:30,250 --> 00:01:36,650 +أو أمر أو اسم فاعل أو مصدرهل من سؤال عما سبق في أي + +15 +00:01:36,650 --> 00:01:40,670 +سؤال أو استفسار أو تعليق إذا نبدأ في الحديث عن + +16 +00:01:40,670 --> 00:01:46,190 +تقسيم آخر وهو تقسيم كان وأخواتها من حيث النقص + +17 +00:01:46,190 --> 00:01:52,790 +والتمام وبداية لابد أن ننوح إلى أن الأصل في هذه + +18 +00:01:52,790 --> 00:01:57,190 +الأفعال أنها ناقصة يعني النقص في هذه الأفعال هو + +19 +00:01:57,190 --> 00:02:02,700 +الأصل وليس التمامقبل أن نغل في ذلك لابد من تعريف + +20 +00:02:02,700 --> 00:02:06,200 +الفعل الناقص والفعل التام يعني أن نوضح ماذا نعني + +21 +00:02:06,200 --> 00:02:12,040 +بقولنا فعل ناقص نحن في البداية كنا وضحنا ماذا نعني + +22 +00:02:12,040 --> 00:02:16,680 +بقولنا فعل ناسخ وقلنا إن النسخة معناه الإزالة + +23 +00:02:16,680 --> 00:02:22,820 +والتغيير الآن ماذا نعني بقولنا فعل ناقص طيب اللي + +24 +00:02:22,820 --> 00:02:23,860 +في الآخر بدي أسمعه + +25 +00:02:27,920 --> 00:02:32,780 +شوف ال .. هذا .. هذا صحيح الفرق بين الفعل الناقص و + +26 +00:02:32,780 --> 00:02:38,560 +الفعل التام أن الفعل التام يكتفي ب .. بمرفوعه سواء + +27 +00:02:38,560 --> 00:02:43,140 +كان فاعلا او نائبا عن الفاعل ولا يحتاج إلى منطوب + +28 +00:02:43,140 --> 00:02:48,690 +ليكمل معناه حتى لو كان المفعول بهقل آمنت بالله ثم + +29 +00:02:48,690 --> 00:02:54,930 +استقم استقم جملة كاملة تتكون فقط من فعل وفاعل هذا + +30 +00:02:54,930 --> 00:03:00,510 +الفعل تم ولا ناقص؟ هذا فعل تم لأنه اكتفى بفاعله + +31 +00:03:00,510 --> 00:03:07,260 +ومعنى اكتفى بمرفوعه أي تم معناه بهذا المرفوعبخلاف + +32 +00:03:07,260 --> 00:03:13,340 +الفعل الناقص الذي لا يكتفي بالمرفوع بل يحتاج إلى + +33 +00:03:13,340 --> 00:03:20,380 +منصوب لإكمال معناه فلو قلت أصبح الجو هتسألوني + +34 +00:03:20,380 --> 00:03:25,340 +ماله؟ ما خبره؟ما قصته يعني إذا هو يحتاج إلى إيه؟ + +35 +00:03:25,340 --> 00:03:28,680 +إلى خبر لإكمال معناه ومن هنا جاء النقص فيه شوف + +36 +00:03:28,680 --> 00:03:33,480 +الإنسان إذا احتاج إلى شيء معناه أنه إيه؟ ناقص عنده + +37 +00:03:33,480 --> 00:03:41,620 +إذا أحد أسباب النقص في هذه الأفعال هي احتياجها إلى + +38 +00:03:41,620 --> 00:03:45,420 +خبر لإكمال معناها بعض اللي حابب يقولوا أيضا في + +39 +00:03:45,420 --> 00:03:50,940 +هناك سبب آخر لتسميتها بالأفعال الناقصة وهي أن + +40 +00:03:50,940 --> 00:03:58,130 +الحادثةفيها ناقص يعني يتدل على الزمن عشان لهذا + +41 +00:03:58,130 --> 00:04:01,390 +احنا لما قلنا كان تدل على اقتصاف الاسم بالخبر في + +42 +00:04:01,390 --> 00:04:06,080 +الزمن الماضي ما اتكلمناش عن حدثلأن .. لأن الحدث + +43 +00:04:06,080 --> 00:04:09,860 +فيها ناقص شوف أنا لما أقول ضربة، قرأة، درسة فيها + +44 +00:04:09,860 --> 00:04:14,080 +حدث فيها حدث القراءة، حدث الدراسة، حدث الفهم لكن + +45 +00:04:14,080 --> 00:04:19,260 +كان ما فيها حدث إذا الحدث أيضا إيه؟ ناقص فيها ومن + +46 +00:04:19,260 --> 00:04:26,560 +هذا الباب قيل هذه أفعال ناقصة إما لكونها تحتاج إلى + +47 +00:04:26,560 --> 00:04:32,660 +الخبر أو لكون الحدث ناقصا فيها وقد قسم النحات هذه + +48 +00:04:32,660 --> 00:04:39,100 +الأفعالمن حيث النقص والتمام إلى قسمين أفعال لا + +49 +00:04:39,100 --> 00:04:45,360 +تأتي إلا ناقصة خلاص هي الأصل فيها النقص ولا يمكن + +50 +00:04:45,360 --> 00:04:52,220 +أن تأتي تامة مطلقا وهي ثلاثة أفعال ليسة وفتقة + +51 +00:04:52,220 --> 00:05:00,010 +وزالة ليسةفتئة زالة هذه الأفعال الثلاثة لا يمكن + +52 +00:05:00,010 --> 00:05:06,790 +بأي حال أن تأتي تامة أي لا يمكن بأي حال أن تكتفي + +53 +00:05:06,790 --> 00:05:13,050 +بمرفوعها بل هي دائما في حاجة إلى منصوب فهي دائما + +54 +00:05:13,050 --> 00:05:20,460 +أفعال ناقصة هذا هو القسم الأول القسم الأولأفعال + +55 +00:05:20,460 --> 00:05:26,740 +تأتي في الأصل ناقصة لكنها يمكن أن تأتي تامة بشرطين + +56 +00:05:26,740 --> 00:05:31,180 +طبعا هي باقي الأفعال احنا اذا قلنا عدد هذه الأفعال + +57 +00:05:31,180 --> 00:05:37,290 +13 فعلااستثمين منها ثلاثة لاتأتي إلا تامة يتبقى + +58 +00:05:37,290 --> 00:05:43,710 +عندنا عشرة أفعال يمكن أن تأتي ناقصة وتامة هي طبعا + +59 +00:05:43,710 --> 00:05:49,070 +في الأصل أفعال ناقصة لكنها يمكن أن تأتي أيه أفعال + +60 +00:05:49,070 --> 00:05:56,070 +تامة كما قلت بشرطين لأن الأصل كما قلت الأصل في هذه + +61 +00:05:56,070 --> 00:06:01,030 +الأفعال النقص لكنها يمكن أن تأتي تامة كما قلت أيه + +62 +00:06:01,820 --> 00:06:09,320 +بشرتين الشرط الأول أن تتضمن معنى فعل تام هذا .. + +63 +00:06:09,320 --> 00:06:12,320 +هذا .. هذا موضوع التضمين موضوع ضخم في اللغة + +64 +00:06:12,320 --> 00:06:19,360 +العربية هذا الفعل الناقص إذا تضمن معنى فعل تامهذا + +65 +00:06:19,360 --> 00:06:24,020 +الشرط الأول والشرط الثاني يترتب على الشرط الأول + +66 +00:06:24,020 --> 00:06:28,560 +إذا تضمن معنى فعل تام فإنه في الشرط الثاني يكتفي + +67 +00:06:28,560 --> 00:06:33,620 +بمرفوعه لإكمال معناه إذا هو الأصل في هذه المسألة + +68 +00:06:33,620 --> 00:06:39,490 +أن يتضمن الفعل الناقص معنى فعل تاموفي هذه الحالة + +69 +00:06:39,490 --> 00:06:46,390 +يكتفي بمرفوعه فيصبح فعلًا تامًا، يعني ينتقل من + +70 +00:06:46,390 --> 00:06:52,870 +كونه فعل ناقص إلى أن يصبح فعلًا تامًا، وهناك أمثلة + +71 +00:06:52,870 --> 00:06:56,630 +كثيرة ومتعددة على هذه الأفعال في القرآن الكريم وفي + +72 +00:06:56,630 --> 00:07:01,600 +الشعر وفي غيرهاانتقل فيها الفعل الناقص من كان و + +73 +00:07:01,600 --> 00:07:07,680 +أخواتها من النقص إلى التمام لأنه أولا تضمن معنى + +74 +00:07:07,680 --> 00:07:13,140 +فعل تام و ثانيا لأنه اكتفى بمرفوعي و لندل على ذلك + +75 +00:07:13,140 --> 00:07:18,680 +في قول الله عز وجل وإن كان ذو عسرة فنظرة إلى ميسرة + +76 +00:07:19,730 --> 00:07:24,950 +إذا إحنا رجعنا إلى معنى الآية، هنجد أن كان بمعنى + +77 +00:07:24,950 --> 00:07:32,050 +وجدت، يعني أنت أدنت أحدا مبلغا من المالاستدانى منك + +78 +00:07:32,050 --> 00:07:38,030 +احد ما مبلغا من المال ثم حدد موعدا فذهبت اليه + +79 +00:07:38,030 --> 00:07:39,910 +فوجدته معصرا + +80 +00:08:01,260 --> 00:08:05,500 +إذا معنى كان في هذه الآية معنى إيه؟ وجده، إذا هي + +81 +00:08:05,500 --> 00:08:10,820 +تضمنت معنى فعل تام واكتفت بفاعلها، أين فاعلها؟ ذو + +82 +00:08:10,820 --> 00:08:14,580 +عسرة، إذا هي فعل نقص ولا تام، إذا موضوع الشاهد في + +83 +00:08:14,580 --> 00:08:22,820 +هذه الآية كان حيث جاء فعلا تاما لأنه تضمن معنى فعل + +84 +00:08:22,820 --> 00:08:29,120 +تام، وجده واكتفى بفاعله ذو عسرة مين تعيد للشاهد؟ + +85 +00:08:29,120 --> 00:08:30,500 +لأ بدون صوت + +86 +00:08:36,170 --> 00:08:43,250 +لو سمحتى كان معنى وجده ده يا ستي وجده ولا وجده؟ لأ + +87 +00:08:43,250 --> 00:08:46,130 +لأ لأ هي الحقيقة يعني احنا من المعنى إن كان ذو + +88 +00:08:46,130 --> 00:08:49,330 +عصرا لما احنا بنتكلم عن كان ذو عصرا يعني إن وجدته + +89 +00:08:49,330 --> 00:08:55,110 +معصرا وجدته يعني وجده بيصير فيها بنقل المجهول ومش + +90 +00:08:55,110 --> 00:09:00,350 +معروف الفاعل لكن هي الحديث موجه للذي أدان المستدين + +91 +00:09:00,350 --> 00:09:04,710 +مين تعيد للشاهد؟ قول يا حنين بس يعني ماشي بس + +92 +00:09:04,710 --> 00:09:05,690 +ترفعيش صوتك تاني مرة + +93 +00:09:17,910 --> 00:09:20,690 +قال الشاعر في شهد على ذلك + +94 +00:09:24,400 --> 00:09:30,800 +إذا كان الشتاء فادفئوني فإن الشيخ يهرمه الشتاء، + +95 +00:09:30,800 --> 00:09:35,060 +إذا كان الشتاء يعني إذا جاء، إذا دخل، إذا حل + +96 +00:09:35,060 --> 00:09:39,640 +الشتاء، إذا كان طبعا هو شاعر بيوصي أهله، بيقولهم + +97 +00:09:39,640 --> 00:09:45,430 +إذا .. إذا حل الشتاءأدفئوني سألوني ماذا في سؤال + +98 +00:09:45,430 --> 00:09:50,930 +مقدر سألوني ماذا قالهم لأن الشيخة يهرمه وفي بعض + +99 +00:09:50,930 --> 00:09:57,250 +الروايات يهدمه يعني رواية يهرمه يعني يزيده كبرا في + +100 +00:09:57,250 --> 00:10:02,890 +السن أو يهدمه يعني بكسره الشتاء فعشان هيك قالهم + +101 +00:10:02,890 --> 00:10:07,540 +أدفئوني موضع الشهاد في هذا البيت أيضا كانجاءت + +102 +00:10:07,540 --> 00:10:12,940 +فعلًا تامًا لأنها تضمنت معنى فعل تام، اللي هو دخل + +103 +00:10:12,940 --> 00:10:18,400 +أو حل أو جاء، واكتفت بفاعلها اللي هو إيه؟ الشتاء، + +104 +00:10:18,400 --> 00:10:20,500 +مين تعيد للشاهد؟ نعم هناك + +105 +00:10:26,470 --> 00:10:30,470 +هو اختفى بالفعل وهو كلمة ايه؟ الشتاء طيب نعرف + +106 +00:10:30,470 --> 00:10:34,810 +البيت الشعر هذا جميل البيت الحقيقة يعنى، اه جميل + +107 +00:10:34,810 --> 00:10:39,130 +نبدأ في هذه الجهة، بلاش هذه الجهة لأحسن هيهرب، + +108 +00:10:39,130 --> 00:10:40,590 +قولي يا بنتي إيه ذا؟ + +109 +00:10:45,050 --> 00:10:49,170 +الكلام جميل والله هذا صح يعني .. يعني .. يعني إذا + +110 +00:10:49,170 --> 00:10:56,890 +ظرف لما يستقبل من الزمان تضمن معنى الشرط مبني على + +111 +00:10:56,890 --> 00:11:00,910 +السكون في محل نصب هفسرلكوا لإن هذا بده تفسير + +112 +00:11:00,910 --> 00:11:04,430 +الحقيقي ظرف لأنه ظرف يعني بيقول إذا كان الشتان في + +113 +00:11:04,430 --> 00:11:08,730 +الوقت الذي يأتي فيه الشتان إذا إذا هنا إيه؟ ظرفية + +114 +00:11:08,730 --> 00:11:12,910 +و هي ظرفية زمانية و ليست ظرفية إيه مكانية إذا هو + +115 +00:11:12,910 --> 00:11:19,780 +ظرفلكنه لما يُستقبل من الزمان، يعني للمستقبل، فأنا + +116 +00:11:19,780 --> 00:11:24,520 +أقول إذا جئتني أكرمتك، إذا درست نجحت، بيحدث هذا + +117 +00:11:24,520 --> 00:11:29,280 +كله أين؟ في المستقبل، إذا هي ظرف لما يُستقبل من + +118 +00:11:29,280 --> 00:11:32,440 +الزمان، إحنا عندنا في ith ظرف لما مضى من الزمان، + +119 +00:11:32,440 --> 00:11:38,500 +إذ جاء، إذ جاء، هذا ith ظرف لما مضى، لكن إذا، ظرف + +120 +00:11:38,500 --> 00:11:43,740 +ليه؟ للمستقبل من الزمان، تضمن معنى الشرطواضح فيه + +121 +00:11:43,740 --> 00:11:48,140 +ترتيب شيء على شيء، إذا جئتني أكرمتك، الإكرام مترتب + +122 +00:11:48,140 --> 00:11:50,800 +على المجيء، إذا درست نجحت، النجاح مترتب على + +123 +00:11:50,800 --> 00:11:54,740 +الدراسة، إذا كان الشتاء فأدفئوني، الإدفاء مترتب + +124 +00:11:54,740 --> 00:11:59,160 +على حلول الشتاء، لكن هو ليس جازما، علشان ذلك نقول + +125 +00:11:59,160 --> 00:12:04,170 +ظرف تضمن معنى الشرق، طبعا هو مبني على السكونفي محل + +126 +00:12:04,170 --> 00:12:07,890 +نصب، محل نصب إيه؟ معناه جولنا ظرف، احنا في الأول + +127 +00:12:07,890 --> 00:12:11,730 +جولنا إيه؟ ظرف، إذا هو في محل نصب ظرف كأننا قلناه + +128 +00:12:11,730 --> 00:12:16,930 +عيد تاني الإعراف، ظرف لما يُستقبل من الزمان تضمن + +129 +00:12:16,930 --> 00:12:21,290 +معنى الشرط مبني على السكون في محل نصب، كان اللي + +130 +00:12:21,290 --> 00:12:26,610 +جانبك كان فعل ماضي، شوف لحظة معايا الفرق، لو كان + +131 +00:12:26,610 --> 00:12:30,250 +ناقص بتقول فعل ماضي ناقصلكن مادام ليس ناقصة، + +132 +00:12:30,250 --> 00:12:34,370 +اتفقنا على انه ايه؟ فعل ماضن مبني على الفتح، لأنه + +133 +00:12:34,370 --> 00:12:37,510 +احنا في الفعل ضرب أو هو فعل تم، اذا قربنا بيقول + +134 +00:12:37,510 --> 00:12:41,150 +ايه؟ فعل ماضن مبني على الفتح، نفس الكلام بيتكرر، + +135 +00:12:41,150 --> 00:12:47,510 +فعل ماضن مبني على الفتح، الشتاء فاعل مرفوع وعلامة + +136 +00:12:47,510 --> 00:12:50,570 +ورفعه الضم الظاهرة، فادفئوني + +137 +00:12:54,650 --> 00:12:58,290 +بدنا نقف هنا .. بدنا نقف هنا و واحد تقول لي ايه ما + +138 +00:12:58,290 --> 00:13:02,390 +معنى قولنا الفاء واقع في جواب الشرط، احنا بيطمور + +139 +00:13:02,390 --> 00:13:07,050 +معنى كثير .. كثير ما بنقول الفاء واقع في جواب + +140 +00:13:07,050 --> 00:13:10,730 +الشرط، بدي اعرف ما عمل هذه الفاء، ما فائدتها، ما + +141 +00:13:10,730 --> 00:13:17,020 +وظيفتها، قول يا بنتي، لو سمحته .. لو سمحتهاجلسي، + +142 +00:13:17,020 --> 00:13:21,080 +لأ هي صحفاء ليست سدادية، هي واقعة جواب الشرط، أنا + +143 +00:13:21,080 --> 00:13:25,700 +فقط سألت ما معناه، قولي يا بنتي فعلا رابطت ما بين + +144 +00:13:25,700 --> 00:13:31,600 +جواب الشرط وفعل الشرط، ليش؟ لأن الأصل في الجملة + +145 +00:13:31,600 --> 00:13:34,940 +الشرطية أو في الأسلوب الشرطي أن يكون فعله شرطي + +146 +00:13:34,940 --> 00:13:40,850 +وجوابه فعلين مضارعينوتجاوز النحا فقالوا لو كان + +147 +00:13:40,850 --> 00:13:46,950 +ماضيين فلبس أو لو كان أحدهما ماضيا والاخر مضارعا + +148 +00:13:46,950 --> 00:13:51,110 +أيضا لبس يعني الأصل اللي هقول إن تدرس تنجح، إن + +149 +00:13:51,110 --> 00:13:58,790 +درست نجحت، إن تدرس نجحت، إن درست تنجح، جائز قالوا + +150 +00:13:58,790 --> 00:14:04,010 +في غير ذلك لو وقع جوابا للشرط بغير الفعل المضارع + +151 +00:14:04,010 --> 00:14:11,280 +أو الماضي لابدأن يتصل بالفاء لتربط بينه وبين فعله + +152 +00:14:11,280 --> 00:14:17,000 +وابن مالك قالنا اسمية طلبية و بجامد و بقد و بالسين + +153 +00:14:17,000 --> 00:14:22,820 +و ب .. و هكذا يعني هي عدد الجمل اللتي لا يصحهو + +154 +00:14:22,820 --> 00:14:25,180 +اعتقد انكوا درستوها في النحو الصرف متطلب الجامعة + +155 +00:14:25,180 --> 00:14:31,020 +لا يصح ان تقع جوابا للشرط الا بالفاق احدها الجملة + +156 +00:14:31,020 --> 00:14:35,380 +الطلبية سواء كانت فعلها فعل امر او نهي او غير ذلك + +157 +00:14:35,380 --> 00:14:41,900 +وهذه الجملة ادفئوني جملة طلبية فعلها فعل ايه؟أمر + +158 +00:14:41,900 --> 00:14:45,640 +فالفاء هنا .. هنا ربطت .. هي واقعة في جواب الشرط + +159 +00:14:45,640 --> 00:14:50,640 +أي ربطت جواب الشرط بجواب .. بفعله .. جواب الشرط + +160 +00:14:50,640 --> 00:14:54,580 +بالفعل فالفاء و .. طبعا هذه بتختلف عن فاء السبابية + +161 +00:14:54,580 --> 00:14:59,560 +و فاء التعليل و غيرها من الفاءات هي حرف مبني على + +162 +00:14:59,560 --> 00:15:04,940 +الفتح لا محل له من الإعراب ادفئوني اللي عليها + +163 +00:15:04,940 --> 00:15:05,280 +الدور + +164 +00:15:11,820 --> 00:15:17,800 +يعني تقصدين ضمير متصل صحيح طب خلينا .. بس خليني + +165 +00:15:17,800 --> 00:15:22,160 +نعرفها تاني و بعدين بنعرف ني يعني احنا عربنا الان + +166 +00:15:22,160 --> 00:15:28,300 +ادفئوا ضال لنا ايه؟ ني فادفئوني كما قلنا ادفئوني + +167 +00:15:28,300 --> 00:15:34,060 +فعل أمر مبني على حذف النون لماذا؟ لأن مضارعه من + +168 +00:15:34,060 --> 00:15:38,470 +الأفعال الخامسةو wow الجماعة ضمير متصل مبني على + +169 +00:15:38,470 --> 00:15:42,390 +السكون في محل رفع فاعلي اللي عليها الدور أكملي + +170 +00:15:42,390 --> 00:15:46,270 +خلصنا + +171 +00:15:46,270 --> 00:15:50,610 +من ال wow خلينا + +172 +00:15:50,610 --> 00:15:55,840 +في النون لسه ما عرفتي النون أنتي عرفتيها فقطيعني + +173 +00:15:55,840 --> 00:16:00,280 +.. يعني أنت من أقسام النون إنها نون وقاية أنا قبل + +174 +00:16:00,280 --> 00:16:03,460 +ما نعرف إعرابها بدي أعرف ما معنى نون وقاية وما + +175 +00:16:03,460 --> 00:16:10,820 +فائدتها وما عملوها اللي في الآخر هناك متى + +176 +00:16:10,820 --> 00:16:16,160 +.. متى .. إذا اتصلت بهيئة المتكلم .. أيوة ما هو + +177 +00:16:16,160 --> 00:16:21,210 +لازم يكون في متى .. يعني اتقل فعلة من الكسر متىإذا + +178 +00:16:21,210 --> 00:16:26,150 +اتصل بي .. لماذا؟ لأن يا المتكلم يناسبها أن نكسر + +179 +00:16:26,150 --> 00:16:33,130 +الحرف السادق لها طب ماشي .. لكن الأفعال لا تكسر و + +180 +00:16:33,130 --> 00:16:38,070 +لذلك لما أقول ضربة .. ضربة فعل الماضي مبني على + +181 +00:16:38,070 --> 00:16:43,210 +الفتح لو نسبته إلى نفسي بتقول ضربي فالباق بتكون + +182 +00:16:43,210 --> 00:16:46,890 +مالها مقصرة و هذا لا يجوز فأقول ضرباني لحظة معايا + +183 +00:16:46,890 --> 00:16:50,330 +الباق ضالة مالها مبنية على الفتح .. إذا هي وقت + +184 +00:16:51,280 --> 00:16:56,820 +الفعل من الكسر لما اتصل بياء المتكلم لأن الأفعال + +185 +00:16:56,820 --> 00:17:02,420 +لا تكسروا مطلقا ولهذا سنجد أن هذه النون اللي هي + +186 +00:17:02,420 --> 00:17:08,480 +النون اللي قاية تدخل على الحروف الناسخة جوازا بقول + +187 +00:17:08,480 --> 00:17:14,120 +إني وإنني وكأني وكأنني جوازا لأنه حرف و الحرف يكسر + +188 +00:17:14,120 --> 00:17:18,860 +لكن مع الأفعال تدخل النون وجوبا إذا اتصل الفعل + +189 +00:17:18,860 --> 00:17:24,100 +بياء المتكلمفالنون كما قالت أخته كونه نون الوقاية + +190 +00:17:24,100 --> 00:17:28,940 +حرف مبني على الكسر + +191 +00:17:28,940 --> 00:17:32,500 +لمحلة له من الإعراب اللي عليها الدور الياء الياء + +192 +00:17:32,500 --> 00:17:36,420 +ضمير + +193 +00:17:36,420 --> 00:17:40,960 +متصل مبني على السكون في محل نصب مفعول به إذا كان + +194 +00:17:40,960 --> 00:17:44,320 +الشتاء فادفئوني اللي عليها الدور فإن + +195 +00:17:47,190 --> 00:17:51,710 +طبعا تعليلية صحيح لأن في .. كأن هناك سؤال مقدر + +196 +00:17:51,710 --> 00:17:58,110 +لماذا؟ يعني كأنه .. كأن الشاعر عندما قال لأهله إذا + +197 +00:17:58,110 --> 00:18:03,810 +كان الشتاء فادفئوني قال له أهله لماذا؟ في سؤال + +198 +00:18:03,810 --> 00:18:08,950 +مقدر فقالهم إيه؟ لأن .. كأنه قال لأن الشيخة فالفأه + +199 +00:18:08,950 --> 00:18:14,190 +هنا إيه؟ أفادت التعليل حرف مبني على الفتح لا محل + +200 +00:18:14,190 --> 00:18:16,270 +له من الإعراب أكملي إنه + +201 +00:18:18,750 --> 00:18:22,390 +الكلام صحيح إن حرفه توكيد ونصب مبني على الفتح + +202 +00:18:22,390 --> 00:18:28,990 +لمحلة له من الإعراب اللي وراه الشيخة صحيح + +203 +00:18:28,990 --> 00:18:34,170 +اسم إن منصوب علامة نصبه الفتحة الظاهرة يهرمه .. + +204 +00:18:34,170 --> 00:18:41,770 +ليش انت ماهيها؟ لأ + +205 +00:18:41,770 --> 00:18:47,290 +لا تقع في محل رفع .. خليك معايا لحظة لحظة لو سمحت + +206 +00:18:48,900 --> 00:18:54,720 +الهاء والكاف وياء المتكلم كضمائر متصلة لا تقع في + +207 +00:18:54,720 --> 00:18:59,060 +محل + +208 +00:18:59,060 --> 00:19:04,020 +رفع بل الهاء مدام اتصلت بفعل إذا هي في محل نصب + +209 +00:19:04,020 --> 00:19:08,520 +مفعول بهاه و هي إذا اتصلت هنا بفعل ف .. و إذا + +210 +00:19:08,520 --> 00:19:13,020 +اتصلت باسم ففي محل جار مضاف إليه، إذا يهرمه .. + +211 +00:19:13,020 --> 00:19:17,320 +يهرم فعل مضاهرة مرفوعة علامة و رفعة ضامة ظاهرة، و + +212 +00:19:17,320 --> 00:19:22,980 +الهاق ضمير متصل مبني على الضام في محل نصب مفعول + +213 +00:19:22,980 --> 00:19:31,290 +به، الشتاء .. ليش خبر؟فاعل .. من الذي يهرم الشيخة + +214 +00:19:31,290 --> 00:19:36,210 +الشتاء فهي ايه؟ فاعل مرفوه علامة رفع الضم الظاهرة + +215 +00:19:36,210 --> 00:19:41,970 +اللي عليها الدار اين خبر .. اين .. اين خبر انه .. + +216 +00:19:41,970 --> 00:19:47,030 +لو .. لو سمحتوا .. الأخت اللي هناك .. + +217 +00:19:47,030 --> 00:19:52,790 +يعني في محلي ..في محل رفع .. في محل رفع جملة يهرمه + +218 +00:19:52,790 --> 00:19:59,530 +الشتاء في محل رفع خبر إنه عيد تاني جملة يهرمه + +219 +00:19:59,530 --> 00:20:06,610 +الشتاء في محل رفع خبر إنه هل هذا واضح؟ في أي سؤال + +220 +00:20:06,610 --> 00:20:12,090 +عن هذا البيت؟ في الشاهد أو في الإعراب؟ اه .. تحكوش + +221 +00:20:12,090 --> 00:20:13,690 +مع بعض قلت .. اتكلموا معي + +222 +00:20:16,740 --> 00:20:22,760 +شاهد على أصبح وأمس كفعلين تامين قول الله عز وجل + +223 +00:20:22,760 --> 00:20:30,220 +فسبحان الله حين تمسون وحين تصبحون أي حين يدخل وقت + +224 +00:20:30,220 --> 00:20:35,760 +المساء وحين يدخل وقت الصباح إذا تمسون في هذه الآية + +225 +00:20:35,760 --> 00:20:41,000 +و تصبحون بمعنى تدخلون أو يدخل وقته إذا هي فعل إيه؟ + +226 +00:20:41,000 --> 00:20:48,860 +تام لأنها تضمنت معنى يدخلوا واكتفت بالفاعلوهو وهو + +227 +00:20:48,860 --> 00:20:52,700 +الجماعة، إذا موضع الشاهد في هذه الآية تمسون + +228 +00:20:52,700 --> 00:21:00,200 +وتصبحون، حيث جاءت فعلًا تامًا لأنها تضمنت معنى فعل + +229 +00:21:00,200 --> 00:21:05,860 +تام، وهو الفعل يدخل، واكتفت بالفاعل وهو وهو + +230 +00:21:05,860 --> 00:21:09,160 +الجماعة، مين تعيد للشاهد؟ قولي يا بنتي + +231 +00:21:21,720 --> 00:21:27,880 +اكتفت بفعلها او بمرفوعها وهو والجماعة شاهد اخر كما + +232 +00:21:27,880 --> 00:21:33,100 +تراه قول الشاعر اللي هو امرؤ القيس وبات .. وباتت + +233 +00:21:33,100 --> 00:21:40,000 +له ليلة كليلة ذلعائر الأرمدي يعني هو بيصف الليل + +234 +00:21:40,000 --> 00:21:44,400 +اللي بات هذا اللي بيتكلم عنه يعني دخل في الليل + +235 +00:21:44,400 --> 00:21:50,870 +ودخلت عليه الليلةوكانت ليلته كليلة ذلعائر يعني + +236 +00:21:50,870 --> 00:21:56,030 +المريض الارمد أي المصاب بالرمد والعياذ بالله لأن + +237 +00:21:56,030 --> 00:21:59,990 +المصاب بالرمد وخاصة في ليالي الصيف لا يستطيع أن + +238 +00:21:59,990 --> 00:22:03,250 +ينام مجربتوش ان شاء الله مابتجربوش + +239 +00:22:06,020 --> 00:22:10,420 +أنا ماجربتش لكن هو يقول انه طبعا هي التهابات شديدة + +240 +00:22:10,420 --> 00:22:15,020 +في جفن العين مش في العين في جفن العين فيشعر انه في + +241 +00:22:15,020 --> 00:22:19,720 +شوك في عينيه و نار موقدة في عينيه و خاصة في الصيف + +242 +00:22:19,720 --> 00:22:24,040 +فلا يستطيع أن ينام اللي فيه رمض فهو بيصف ليلته + +243 +00:22:24,040 --> 00:22:30,080 +التي دخل فيها ودخلت عليه هذه الليلة بليلة ايه + +244 +00:22:30,080 --> 00:22:36,530 +المصاب بالرمض يعني مانامش قلق مضطرب مانام فيهاهذا + +245 +00:22:36,530 --> 00:22:42,310 +معنى البيت موضوع الشاهد بات وباتت جاءت فعلًا تامًا + +246 +00:22:42,310 --> 00:22:49,330 +لأنها تضمنت معنى فعل تام وهو دخلة واكتفت بالفاعل + +247 +00:22:49,330 --> 00:22:56,130 +في بات ضمير مستتر تقدير هو بات هو وفي باتت ليلة + +248 +00:22:56,130 --> 00:23:00,530 +يعني الفاعل في بات ضمير مستتر تقدير هو والفاعل + +249 +00:23:00,530 --> 00:23:05,630 +اللي باتت كلمة ليلة مين تعيد للشاهد؟ اقول يا بنتي + +250 +00:23:18,370 --> 00:23:24,690 +كلمة ليلته، هل هذا واضح؟يا ابنيات هل هذا واضح؟ + +251 +00:23:24,690 --> 00:23:29,970 +شاهد آخر على صارة أو على ظل قبل صارة لو ظل المطر + +252 +00:23:29,970 --> 00:23:34,170 +يعني لو استمر، لو ظل بمعنى إيه؟ استمر، طبعا احنا + +253 +00:23:34,170 --> 00:23:38,810 +عارفين إنه ظل في الأصل تفيد اتصاف الإسم بالخبر في + +254 +00:23:38,810 --> 00:23:44,050 +النهار، لكن ظل هنا بيختلف، ظل بمعنى إيه؟ استمر، + +255 +00:23:44,050 --> 00:23:50,090 +إذا تضمن معنى فعل تام فجاء فعلا تاما واكتف بالفعل + +256 +00:23:50,090 --> 00:23:54,500 +اللي هو كلمة المطركلمة سارة كما جاء في قول الله عز + +257 +00:23:54,500 --> 00:24:00,260 +وجل ألا إلى الله تصير الأمور أي ترجع، إذا تصير + +258 +00:24:00,260 --> 00:24:05,500 +أيضًا جاء فعلًا، جاء فعلًا تامًا، لأنه تضمن معنى + +259 +00:24:05,500 --> 00:24:09,860 +فعل تام وهو ترجع، واكتفى بالفعل اللي هو كلمة مين؟ + +260 +00:24:09,860 --> 00:24:13,020 +كلمة الأمور، مين؟ تعيدني الشاهد، في الآية، في + +261 +00:24:13,020 --> 00:24:16,800 +الآية، طيب الأخت اللي هنا، نعم الشاهد قال في آية + +262 +00:24:16,800 --> 00:24:20,080 +تصيره أن أنا فعلت فعل تام لأنها + +263 +00:24:22,930 --> 00:24:29,530 +معنى فعل تام و هي الأمور تضمن معنى فعل تام اللي هو + +264 +00:24:29,530 --> 00:24:34,290 +ترجع و اكتفت بالفعل اللي هو كلمة الأمور بارح + +265 +00:24:34,290 --> 00:24:38,880 +الخفاء أي ذهب، إذا بارح أيضا هنا فعل تامانفكت أزمة + +266 +00:24:38,880 --> 00:24:44,840 +الغداء، اي انفرجت، دام كما قال تعالى خالدين فيها + +267 +00:24:44,840 --> 00:24:50,060 +ما دامت، اي ما بقيت، دام هنا بمعنى ايه؟ بقية، ما + +268 +00:24:50,060 --> 00:24:53,840 +دامت السماوات والأرض، اي خالدين فيها ما بقيت + +269 +00:24:53,840 --> 00:25:00,400 +السماوات والأرضيعني وجدت لأ .. وجدت .. وجدت يعني + +270 +00:25:00,400 --> 00:25:04,040 +شيء من العدم، وجدت هي موجودة قبل أن يخلق الإنسان، + +271 +00:25:04,040 --> 00:25:07,920 +لكن ما بقيت يعني ما .. ما .. ما ضلت يعني، ما ضلت + +272 +00:25:07,920 --> 00:25:11,380 +.. هذا هو كل ما يتعلق .. يا حنين اصبر شوية .. هذا + +273 +00:25:11,380 --> 00:25:15,480 +هو كل ما يتعلق ب .. بمسألة النقص والتمام في كان + +274 +00:25:15,480 --> 00:25:21,330 +وأخواتهاعرفنا الفعل التام بأنه الفعل الذي يكتفي + +275 +00:25:21,330 --> 00:25:26,650 +بمرفوعه لإكمال معناه وأن الفعل الناقص هو ما احتاج + +276 +00:25:26,650 --> 00:25:31,290 +إلى منصوب لإكمال معناه قسمنا هذه الأفعال اللي + +277 +00:25:31,290 --> 00:25:36,290 +كانوا أخواتها إلى قسمينمن حيث النقص والتمام ما لا + +278 +00:25:36,290 --> 00:25:40,990 +يأتي إلا ناقصا ثلاثة أفعال ليس وفتي أو زالة باقي + +279 +00:25:40,990 --> 00:25:45,710 +الأفعال يمكن أن تأتي ناقصة في الأصلي ويمكن أن تأتي + +280 +00:25:45,710 --> 00:25:50,790 +تامة بشرطين الأول أن تتضمن معنى فعل التام والثاني + +281 +00:25:50,790 --> 00:25:56,050 +أن تكتفي بمرفوعها هل من سؤال؟ اه + +282 +00:26:02,770 --> 00:26:06,810 +يعني سماوات و الأرض بتحيى يعني؟ ما .. ما .. يعني + +283 +00:26:06,810 --> 00:26:12,630 +ما أحيت يعني؟ طول ما هي حي يعني طيب ما أحنا بيقول + +284 +00:26:12,630 --> 00:26:16,290 +لو جولنا بقى فلان على قيد الحياة يعني حي مش معقول + +285 +00:26:16,290 --> 00:26:20,910 +بقى على قيد الحياة و هو ميت يعني خلاص انتهت الجثة + +286 +00:26:20,910 --> 00:26:26,230 +يا حنين يعني أنا قصدي يعني بنفع بنفع و نص و تلات + +287 +00:26:26,230 --> 00:26:33,750 +تربع لأ يعني بنفعش طبعابنتقل بعد ذلك إلى موضوع آخر + +288 +00:26:33,750 --> 00:26:37,870 +وهو ترتيب الجملة الإسمية بعد كان و أخواتها، ترتيب + +289 +00:26:37,870 --> 00:26:44,110 +الجملة الإسمية و احنا يمكن في أول محاضرة تكلمنا + +290 +00:26:44,110 --> 00:26:48,470 +فيها تكلمنا عن ترتيب الجملة الإسمية بين المبتدأ + +291 +00:26:48,470 --> 00:26:55,130 +والخبر، قلت لكم هذا الأمر يرتبط بشكل أو بآخر + +292 +00:26:55,130 --> 00:27:00,640 +بالنواسعإذا كنتوا ذاكرات احنا تحدثنا عن أن الأصل + +293 +00:27:00,640 --> 00:27:05,400 +في المبتدأ والخبر أن يتقدم المبتدأ على الخبر خلونا + +294 +00:27:05,400 --> 00:27:11,020 +من الناس في المبتدأ والخبر لكن قد يتقدم المبتدأ + +295 +00:27:11,020 --> 00:27:16,960 +على الخبر وجوبا وقد يتقدم الخبر على المبتدأ وجوبا + +296 +00:27:16,960 --> 00:27:23,610 +وقد يتقدم الخبر على المبتدأ جوازاالآن لو انتقلنا + +297 +00:27:23,610 --> 00:27:29,490 +إلى الجملة الإسمية المنسوخة بكانة، هنجد الأمر فيه + +298 +00:27:29,490 --> 00:27:35,230 +تغيير بسيط، أنه قد أضيف إلى الجملة أضيف عنصر آخر + +299 +00:27:35,230 --> 00:27:40,140 +وهو كانة أو أحد أخواتي، يعني الناسةوالأصل في + +300 +00:27:40,140 --> 00:27:46,020 +الترتيب أن يتقدم الناسخ على الإسم وعلى الخبر كان + +301 +00:27:46,020 --> 00:27:52,680 +الشتاء ماطرا أو كان أو أصبح الجو حارا أو أمس + +302 +00:27:52,680 --> 00:27:56,960 +العامل مستريحا في كل هذه الأشياء اللي ذكرت الأمثلة + +303 +00:27:56,960 --> 00:28:03,180 +تقدم أولا الناسخثم بعد ذلك في الترتيب في الأصل + +304 +00:28:03,180 --> 00:28:09,000 +يأتي اسم هذا الناسخ ثم بعد ذلك ايه الخبر هذا كما + +305 +00:28:09,000 --> 00:28:16,380 +قلت هو الأصل في الترتيب لكن المسألة أيضا تخرج عن + +306 +00:28:16,380 --> 00:28:23,920 +الأصل في الترتيب لكي يتقدم الاسم على الخبر وجوبا + +307 +00:28:23,920 --> 00:28:31,740 +او يتقدم الخبر على الاسم وجوباأو يتقدم الخبر على + +308 +00:28:31,740 --> 00:28:35,880 +الإسم جوازا وفي عنصر آخر بنضيفه ما أحنا أضفنا إلى + +309 +00:28:35,880 --> 00:28:41,040 +الجملة عنصر جديد وهو الناسخ في أيضا عنصر أخر نضيفه + +310 +00:28:41,040 --> 00:28:45,800 +هو تقديم الخبر على الناسخ ويبقى الاسم طبعا الاسم + +311 +00:28:45,800 --> 00:28:51,520 +ده هيتغير الاسم رتبة محفوظة مثل الفاعل لا يمكن أن + +312 +00:28:51,520 --> 00:28:58,080 +يتقدم على عامله لأنه لو تقدم لأصبح مبتدأالرتبة + +313 +00:28:58,080 --> 00:29:02,580 +المتغيرة في الجملة الفعلية المفعول به، وفي الجملة + +314 +00:29:02,580 --> 00:29:06,640 +المنسوخة الخبر وليس الإسم، فالخبر هو اللي بيتقدم + +315 +00:29:06,640 --> 00:29:09,900 +على الإسم، الخبر هو اللي بيتقدم على الناسخ، لكن + +316 +00:29:09,900 --> 00:29:16,720 +الإسم يبقى كما هو لأن رتبته رتبة محفوظة، ثابتة، لا + +317 +00:29:16,720 --> 00:29:23,270 +تتغيرسنبدأ بهذه الأشياء واحدا واحدا ونتحدث أولا عن + +318 +00:29:23,270 --> 00:29:28,490 +تقديم الخبر على الإسم وكما قلت ينقسم إلى قسمين + +319 +00:29:28,490 --> 00:29:31,630 +تقديم واجب وتقديم جائز + +320 +00:29:36,510 --> 00:29:42,470 +التقديم الواجب كأن يجتمل الاسم على ضمير يعود على + +321 +00:29:42,470 --> 00:29:48,510 +جزء من الخبر نفس الكلام اللي احنا تحدثنا فيه عن + +322 +00:29:48,510 --> 00:29:53,530 +المبتدأ والخبر يتكرر هنا احنا قلنا هناك لا يجوز ان + +323 +00:29:53,530 --> 00:30:00,310 +اقول صاحبها في البيتلكن بقول في البيت أسف صاحبه في + +324 +00:30:00,310 --> 00:30:04,010 +البيت أو في الجامعة لا يجوز أن أقول طالباتها في + +325 +00:30:04,010 --> 00:30:08,610 +الجامعة بقول في الجامعة طالباتها لأن المبتدأ قد + +326 +00:30:08,610 --> 00:30:13,650 +اجتمل على ضمير يعود على جزء من الخبر وهذا نفس + +327 +00:30:13,650 --> 00:30:18,810 +الكلام ينطبق على كان يعني احنا بنضيف كان و لا يجوز + +328 +00:30:18,810 --> 00:30:24,960 +أن أقول كانت طالباتها في الجامعة لا يجوزلأن اسم + +329 +00:30:24,960 --> 00:30:30,860 +كان قد اجتمل على ضمير يعود على جزء من الخبر أو شيء + +330 +00:30:30,860 --> 00:30:35,420 +من الخبر طب ماذا نعمل في هذه الحالة نقدم الخبر + +331 +00:30:35,420 --> 00:30:42,320 +وجوبا نقدم الخبر ماله فنقول كانت طالباتها .. آسف + +332 +00:30:42,320 --> 00:30:49,540 +كان في الجامعة طالباتها كان في الجامعة رئيسها إذا + +333 +00:30:49,540 --> 00:30:58,010 +اجتمل اسم كانعلى ضمير يعود على شيء أو جزء من + +334 +00:30:58,010 --> 00:31:03,130 +الخبري فيجب تقديم الخبر على الإسم لأن في هذه + +335 +00:31:03,130 --> 00:31:06,950 +الحالة .. طبعا هي هذه المسألة تعود إلى الضمير .. + +336 +00:31:06,950 --> 00:31:10,110 +إلى مفسر الضمير ويمكن أنا شرحت هذا في المبتدأ و + +337 +00:31:10,110 --> 00:31:16,070 +الخبرلو قلت كانت طالباتها في الجامعة الهاء في + +338 +00:31:16,070 --> 00:31:20,890 +طالباتها الاصل أن تعود على متقدم لكن لا .. لا شيء + +339 +00:31:20,890 --> 00:31:26,870 +مقدم عليها فبتعمل عملية لبس طب ماذا يقصد .. من .. + +340 +00:31:26,870 --> 00:31:33,390 +يعني طالبات من؟ ده مش عارف ايه لكن لو قلنا كانت في + +341 +00:31:33,390 --> 00:31:38,440 +الجامعة طالباتها الهاء بتعود على الجامعةعادت على + +342 +00:31:38,440 --> 00:31:44,300 +إيه؟ على شيء من الخبري ويمكن عندكم مثل أصبح للوطني + +343 +00:31:44,300 --> 00:31:49,680 +رجاله وكان في الدار صاحبها، لا يجوز أن أقول كان + +344 +00:31:49,680 --> 00:31:53,240 +أصبح رجاله للوطني، رجال مين؟ حيسألني واحد، رجال + +345 +00:31:53,240 --> 00:31:58,360 +من؟ الها بتعود على مين؟ على من؟لأ لو قلت أصبح + +346 +00:31:58,360 --> 00:32:01,880 +رجاله للوطن جزء من هذه المثالة أنه ممكن تعود على + +347 +00:32:01,880 --> 00:32:06,280 +الوطن لكن في هذه الحالة بيكون عاد الضمير على متأخر + +348 +00:32:06,280 --> 00:32:11,080 +وهذا لا يجوز لأن الأصل في الضمير أن يعود على متقدم + +349 +00:32:12,240 --> 00:32:17,440 +حالة ثانية إذا كان الإسم نكرة وخبره شبه جملة و هذا + +350 +00:32:17,440 --> 00:32:22,380 +الحديث اللي تحدثنا عنه عند حديثنا عن المبتدأ + +351 +00:32:22,380 --> 00:32:27,040 +والخبر عن مسويغات لابتداء بالنكرة إذا كنت ذاكرات + +352 +00:32:27,040 --> 00:32:33,740 +المحاضرة قلنا لا يجوز أن أقول رجل في البيت لأن + +353 +00:32:33,740 --> 00:32:39,200 +كلمة رجل نكرة ولا يجوز لابتداء بها على هذه الصورة + +354 +00:32:40,220 --> 00:32:45,020 +لكن يجوز أن نبدأ بها إن تقدم الخبر الجملة على + +355 +00:32:45,020 --> 00:32:52,260 +المبتدأ وجوبا فيجوز أن أقول في الدار رجل أو في + +356 +00:32:52,260 --> 00:32:57,620 +البيت رجل جائز وهذا الكلام كما قلت أيضا ينطبق على + +357 +00:32:57,620 --> 00:33:03,020 +الجملة المنسوخة بكان لا يجوز أن أقول كان رجل في + +358 +00:33:03,020 --> 00:33:10,920 +البيت بل يجب أن أقول كان في البيت رجلالذي سوّغ + +359 +00:33:10,920 --> 00:33:16,720 +الابتداء بالنكرة هو أن الخبر جاء شبه جملة مقدّم + +360 +00:33:16,720 --> 00:33:21,780 +وجوبا على الإسم والآية واضح في قوله تعالى وكان + +361 +00:33:21,780 --> 00:33:31,200 +تحته كنز لهم وكان إيه؟ تحته كنز لهم فكنز كلمة كنز + +362 +00:33:31,200 --> 00:33:37,300 +وهي اسم كان نكرةما الذي سوّغ الابتداء به أن الخبر + +363 +00:33:37,300 --> 00:33:42,500 +جاء شبه جملة مقدّم وجوبا، إذا هذا تقديم جائز ولا + +364 +00:33:42,500 --> 00:33:47,340 +تقديم واجب، بل واجب، إذا موضع الشهد في هذه الآية + +365 +00:33:47,340 --> 00:33:55,520 +تحته حيث تقدّم خبر كان بين جسين تحته على الإسم + +366 +00:33:55,520 --> 00:34:03,050 +Kenzonلأن الإسم نكرة وخبره شبه جملة عيتان الشاهد، + +367 +00:34:03,050 --> 00:34:11,190 +موضع الشاهد تحته حيث تقدم خبر كان تحته على الإسم + +368 +00:34:11,190 --> 00:34:18,730 +لوكنزون لماذا؟ لأن الإسم نكرة وخبره شبه جملة مقدم + +369 +00:34:18,730 --> 00:34:21,750 +عليه وجوبا، قول يا بنتي + +370 +00:34:29,090 --> 00:34:34,890 +وخبروا إيه؟ شبه جملة مقدّم وجوب حالة ثالثة من + +371 +00:34:34,890 --> 00:34:41,190 +حالات وجوب التقديم إذا كان الإسم محصورا فيه طبعا + +372 +00:34:41,190 --> 00:34:46,000 +واضح لأن الحصر إما أن يكون بإلا أو بإنماإذا كان + +373 +00:34:46,000 --> 00:34:50,900 +الإسم من المحصور فيه، الإسم مش الخبر، إذا كان + +374 +00:34:50,900 --> 00:34:56,800 +الإسم محصورا فيه بإلا أو بإنما، يجب تقديم من؟ + +375 +00:34:56,800 --> 00:35:03,260 +الخبر وتأخير الإسم، إنها عندهم قاعدة عامةيقولون + +376 +00:35:03,260 --> 00:35:09,320 +المحصور بإلا أو بإنما يجب أن يكون مؤخرا عيد تاني + +377 +00:35:09,320 --> 00:35:17,840 +المحصور بإلا أو بإنما يجب أن يكون مؤخر حتى لو كانت + +378 +00:35:17,840 --> 00:35:23,000 +المسألة في جملة فعلية و قلت ما ضرب زيد إلا عمرا و + +379 +00:35:23,000 --> 00:35:29,260 +ما ضرب عمرا إلا زيدمدام حصرت المسألة في فاعل، يجب + +380 +00:35:29,260 --> 00:35:33,680 +أن يكون مؤخر، ولو حصرت الضرب في المفعول به، يكون + +381 +00:35:33,680 --> 00:35:38,620 +مؤخر، ونفس هذا الكلام ينطبق على الجملة الإسمية + +382 +00:35:38,620 --> 00:35:45,920 +المنسوخة بكانة، إذا كان الإسممحصورا فيه فيجب أن + +383 +00:35:45,920 --> 00:35:48,980 +يكون مؤخرا، وفي هذه الحالة من الذي .. او ما الذي + +384 +00:35:48,980 --> 00:35:54,020 +يتقدم الخبر؟ والتقديم هنا تقديم ايه؟ واجب، المثال + +385 +00:35:54,020 --> 00:36:01,480 +ما كان قائما الا زيد، ما كان ايه؟ قائما الا زيد، + +386 +00:36:01,480 --> 00:36:08,160 +المحصور فيه في هذا المثال هو الاسم زيدفوجب أن يكون + +387 +00:36:08,160 --> 00:36:14,100 +الخبر مقدما والاسم ايه مؤخر نفس الكلام بينطبق إنما + +388 +00:36:14,100 --> 00:36:20,320 +كان قائما زيد أيضا المحصور فيه في المثال الثاني + +389 +00:36:20,320 --> 00:36:26,080 +المحصور فيه بإنما هو مين هو الاسم اللي هو زيد فوجب + +390 +00:36:26,080 --> 00:36:31,000 +أن يكون المقدم هو الخبر ويجب ووجب أن يكون المؤخر + +391 +00:36:31,000 --> 00:36:36,330 +هو زيد هل هذا واضح في أي سؤال عامة سبق؟يكفيكم + +392 +00:36:36,330 --> 00:36:39,710 +اليوم ان شاء الله المحاضرة القادمة لنكمل ما تبقى + diff --git a/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/Xmk_K4rb35A_raw.srt b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/Xmk_K4rb35A_raw.srt new file mode 100644 index 0000000000000000000000000000000000000000..fcb7443ac1791bd56ce75b7b7e902be3dd95df76 --- /dev/null +++ b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/Xmk_K4rb35A_raw.srt @@ -0,0 +1,1736 @@ +1 +00:00:21,580 --> 00:00:24,080 +طيب عوض بالله من الشتراجين بسم الله الرحمن الرحيم + +2 +00:00:24,080 --> 00:00:27,760 +في المحاضر الماضي كنا قد بدأ .. انتهينا من الحديث + +3 +00:00:27,760 --> 00:00:34,200 +عن حذف الحذوف في كان وهو حذف كان وحدها وحذف كان مع + +4 +00:00:34,200 --> 00:00:40,920 +اسمها تحدثنا في حذف كان وحدها قلنا هذا حذف جائز + +5 +00:00:40,920 --> 00:00:47,210 +إذا وقعت كان بعد أن المصدريةقلنا إذا وقعت كان بعد + +6 +00:00:47,210 --> 00:00:53,170 +أن المصدرية فإنه يجب أن نحذف كان وحدها ويبقى اسمها + +7 +00:00:53,170 --> 00:01:00,610 +وخبرها دليلا عليها فإذا حذفنا كان نعوض عنها بماءثم + +8 +00:01:00,610 --> 00:01:05,970 +ينفصل الضمير تائل مخاطب ليصبح أنت ثم نضغم النونة + +9 +00:01:05,970 --> 00:01:10,210 +والميم لتقاربهما في المخرج والمثال على ذلك أبا + +10 +00:01:10,210 --> 00:01:17,130 +خراشة أما أنت ذا نفر فإن قومي لم تأكلهم الضبع أما + +11 +00:01:17,130 --> 00:01:22,770 +حذف كان مع اسمها فقلنا يكثر طبعا هذا حذف جائز أولا + +12 +00:01:22,770 --> 00:01:29,230 +وهو يكثر بعد إن و لو الشرطيتينومثال على لو قول + +13 +00:01:29,230 --> 00:01:34,710 +الشاعر لا يأمن الدهرة ذو بغي ولو ملكا جنوده ضاق + +14 +00:01:34,710 --> 00:01:39,950 +عنها السهل والجبل وقلنا في هذا البيت موضع الشاهد + +15 +00:01:39,950 --> 00:01:46,370 +فيه ولو ملكا حيث حذفت كان مع اسمها وبقي الخبر ملكا + +16 +00:01:46,370 --> 00:01:53,520 +دليلا عليها لوقوعها بعد لو الشرطية وهذا كثيرأما + +17 +00:01:53,520 --> 00:01:58,240 +شاهدوا ان الشرطية فقول الشاعر قد قيل ما قيل إن + +18 +00:01:58,240 --> 00:02:03,360 +صدقا وإن كذبا فما اعتذارك من قول إذا قيل قولنا + +19 +00:02:03,360 --> 00:02:07,620 +الشاهد في هذا البيت إن صدقا وإن كذبا حيث حذفت كان + +20 +00:02:07,620 --> 00:02:13,500 +مع اسمها وبقي الخبر صدقا وكذبا دليلا عليها وبعد ان + +21 +00:02:13,500 --> 00:02:18,780 +الشرطية وهذا كثيرإلى هنا أعتقد وصلنا في المحاضرة + +22 +00:02:18,780 --> 00:02:23,240 +الماضية فهل من سؤال إلى ما وصلنا إليه في أي سؤال + +23 +00:02:23,240 --> 00:02:28,020 +استفسار تعليق أي شيء من هذا القبيل إذا ننتقل + +24 +00:02:28,020 --> 00:02:34,300 +للحديث عن الموضوع الأخير في كان وأخواتها وهو حذف + +25 +00:02:34,300 --> 00:02:42,780 +نون مضارعها حذف نون مضارع كان بمعنى نحن حذفنا كان + +26 +00:02:42,780 --> 00:02:50,610 +وحدهاوحذفناها مع اسمها ونحذف نون نون مضارعها طبعا + +27 +00:02:50,610 --> 00:02:54,450 +هو لا يمكن أن نحذف كان مع اسمها وخبرها لأنه لا + +28 +00:02:54,450 --> 00:03:00,430 +يتبقى ما يدل عليها إنما الشيء الأخير الذي نحذفه أن + +29 +00:03:00,430 --> 00:03:04,710 +نحذف النون من المضارع بمعنى إنه نستثنى من هذا + +30 +00:03:04,710 --> 00:03:08,390 +الموضوع الماضي ونستثنى الأمر + +31 +00:03:11,230 --> 00:03:17,230 +ونستثني اسم الفاعل واسم المصدر فقط يتركز حديثنا عن + +32 +00:03:17,230 --> 00:03:26,430 +المضارع الذي نحذف نونه وحكم هذا الحذف حذف جائز إن + +33 +00:03:26,430 --> 00:03:31,410 +توفرت الشروط الأربع التي سنذكرها لاحقا أقول مرة + +34 +00:03:31,410 --> 00:03:37,590 +ثانية حكم هذا الحذف حكم جائز إن توفرت الشروط + +35 +00:03:37,590 --> 00:03:43,240 +الأربع التي سنذكرها لكنإن اختلى شرط من الشروط + +36 +00:03:43,240 --> 00:03:49,940 +الأربعة فإنه لا يجوز حذف النون بل يجب إبقائها إذا + +37 +00:03:49,940 --> 00:03:55,320 +هذا الحكم حكم المزدوج له طرفان الأول الجواز إن + +38 +00:03:55,320 --> 00:03:59,880 +توفرت الشروط الأربعة الثاني الوجوب إن اختلى شرط + +39 +00:03:59,880 --> 00:04:04,100 +طبعا جوازه الحذفي إن توفرت الشروط الأربعة ووجوبه + +40 +00:04:04,100 --> 00:04:08,240 +الإبقاء أي إبقاء النون إن اختلى شرط من الشروط + +41 +00:04:08,240 --> 00:04:13,760 +الأربعةبمعنى حتى لو توفرت ثلاثة شروط واختلت الشرط + +42 +00:04:13,760 --> 00:04:19,360 +الرابع فإنه يجب أن نبقى ينون وسنبدأ بها شرطا شرطا + +43 +00:04:19,360 --> 00:04:25,000 +الأول أن يكون مضارعها مجزومة أعتقد احنا اتفقنا في + +44 +00:04:25,000 --> 00:04:31,240 +البداية أن حديثنا عن المضارع من كان لكن ليس كل + +45 +00:04:31,240 --> 00:04:37,060 +المضارع بل المضارع المجزوم نحن نعرف سابقاأن + +46 +00:04:37,060 --> 00:04:41,160 +المضارع هو الفعل المعرب من بين الأفعال الثلاثة + +47 +00:04:41,160 --> 00:04:46,780 +الماضي مبني دائما و الأمر مبني دائما أما المضارع + +48 +00:04:46,780 --> 00:04:51,900 +فهو معرب و لحظة أنا أقول معرب لم أقول دائما هو + +49 +00:04:51,900 --> 00:04:58,040 +معرب لأنه يُبنى في حالتين إذا اتصل بنون النسوة أو + +50 +00:04:58,040 --> 00:05:02,300 +نون التوكيد الخفيفة أو الثقيلة و لذلك حكم الفعل + +51 +00:05:02,300 --> 00:05:08,140 +المضارع أنه معرب كما قلت لا أقول دائماومعنى معرب + +52 +00:05:08,140 --> 00:05:14,620 +أي أنه يرفع وينصب ويجزم، عيد تاني يرفع وينصب + +53 +00:05:14,620 --> 00:05:19,340 +ويجزم، نحن نركز الشرط في حالة ايه؟ الشرط الأول في + +54 +00:05:19,340 --> 00:05:24,300 +حالة الجزم، أي أنه ليس هناك علاقة بين المضارع + +55 +00:05:24,300 --> 00:05:30,290 +المرفوع أو المنصوب بحدث نوني مضارعهبل العلاقة تكون + +56 +00:05:30,290 --> 00:05:35,370 +في الفعل المضارع المجزوم، وهذا هو الشرط الأول كما + +57 +00:05:35,370 --> 00:05:40,930 +قلته، الشرط الأول أن يكون مضارعها ايه؟ فلو لم يكن + +58 +00:05:40,930 --> 00:05:48,330 +مجزوما لم تحذف نونه، يعني بياخد المقابل للجواز + +59 +00:05:48,330 --> 00:05:53,380 +اللي هو ايه؟ وجوب ابقاء النونانظروا إلى قول الله + +60 +00:05:53,380 --> 00:06:01,640 +عز وجل ومن تكون له عاقبة الدار ومن تكون له عاقبة + +61 +00:06:01,640 --> 00:06:07,840 +الدار سنجد أن الفعل تكون جاء فعلًا مضارعًا لكنه + +62 +00:06:07,840 --> 00:06:13,360 +مرفوع وليس مجزومًا جاء فعلًا مضارعًا مرفوعًا وليس + +63 +00:06:13,360 --> 00:06:19,340 +مجزومًا ولذلك لم تحذف نونه بل بالعكس يجب إبقائها + +64 +00:06:19,990 --> 00:06:26,490 +ولا يجوز حذفها، إذا الشاهد في هذه الآية تكون حيث + +65 +00:06:26,490 --> 00:06:33,830 +جاءت فعلا مضارعا مرفوعا وليس مجزوما فلم تحذفنونه، + +66 +00:06:33,830 --> 00:06:38,410 +مين تقيد بالشاهد؟ قولي يا بنتي الشاهد أتحذفونه حيث + +67 +00:06:38,410 --> 00:06:42,850 +جاء كان مضارع مرفوع وليس مجزوما، لذلك لم تحذفنه، + +68 +00:06:42,850 --> 00:06:48,720 +لذلك لم تحذفهالشرط الثاني أن تكون علامة جزمه + +69 +00:06:48,720 --> 00:06:54,260 +السكون أن تكون علامة جزم ماذا السكون طبعا نحن نعرف + +70 +00:06:54,260 --> 00:06:59,120 +الآن احنا شوف لحظة معايا التخصيص من كان كلها أخدنا + +71 +00:06:59,120 --> 00:07:04,260 +المضارع من المضارع أخدنا المجزوم الآن من المجزوم + +72 +00:07:04,260 --> 00:07:09,720 +نأخد اللي علامته إيه لأن علامة المضارع فقط علامتان + +73 +00:07:09,720 --> 00:07:14,680 +إما السكون أو حفنون إذا كان من الأفعال الخامسة + +74 +00:07:15,860 --> 00:07:22,060 +الفعل المضارع يجزم بعلامتين فقط، إما بالسكون و إما + +75 +00:07:22,060 --> 00:07:27,600 +بحذف النون إذا كان من الأفعال الخامسة، الآن نقول + +76 +00:07:27,600 --> 00:07:35,060 +إذا كانت علامة جزمه السكون فإنه يجوز أن نحذف منه + +77 +00:07:35,060 --> 00:07:41,420 +النون، أما إذا كانت علامة جزمه حذف النون فإنه لا + +78 +00:07:41,420 --> 00:07:45,310 +يجوزقال تعالى وَتَكُونُوا مِن بَعْدِهِ قَوْمًا + +79 +00:07:45,310 --> 00:07:52,630 +صَالِحِينَ ربنا يقول إيه؟ وتكونوا .. لاحظوا أن أصل + +80 +00:07:52,630 --> 00:07:58,330 +تكونوا هذا مجزوم أصلها تكونون كم نون فيه؟ نون .. + +81 +00:07:58,330 --> 00:08:02,230 +نونان النون الأولى .. النون .. النون الأصلية في + +82 +00:08:02,230 --> 00:08:06,610 +الكلمة اللي هي هذه النون أما النون الثانية فهي نون + +83 +00:08:06,610 --> 00:08:11,470 +الرفع عندنا في الفعل تكونون كم نون؟ عندنا نونان + +84 +00:08:12,170 --> 00:08:16,110 +النون الأولى نون الأصلية والنون الثانية نون الرفع + +85 +00:08:16,110 --> 00:08:22,570 +لما قلنا وتكون وجاء الفعل مجزوما كانت علامة جزمه + +86 +00:08:22,570 --> 00:08:28,610 +حذف النون أي نون اللى رفعه فلم تحذف نونه أي نون + +87 +00:08:28,610 --> 00:08:34,190 +الأصلي إذا الموضع الشهد في هذه الآية وتكون حيث جاء + +88 +00:08:34,190 --> 00:08:43,840 +فعلا مضارعا مجزوماوعلامة جزمه حذف النون فلم تحذف + +89 +00:08:43,840 --> 00:08:53,400 +نونه الأصلية فلم تحذف نونه الأصلية نعم هناك فلم + +90 +00:08:53,400 --> 00:09:00,600 +تحذف منه أي نون النون الأصلية الشرط الثالث من + +91 +00:09:00,600 --> 00:09:06,200 +الشروط التي يجب أن تتوفر في المضارع كي تحذف نونه + +92 +00:09:06,200 --> 00:09:13,640 +جوازااللي يتصل المضارع بضمير نصب اللي يتصل المضارع + +93 +00:09:13,640 --> 00:09:20,720 +إيه؟ و السؤال لكن ما محله هذا الضمير ما محله نعمة؟ + +94 +00:09:20,720 --> 00:09:25,040 +اللي هو الخبر لأن احنا عارفين أنه بيأتي بعد كانة + +95 +00:09:25,040 --> 00:09:30,460 +إما رفع أو نصب الإسم رفع و الخبر إيه؟ إذا إحنا إذا + +96 +00:09:30,460 --> 00:09:34,680 +قلنا اللي يأتي بعد المضارع ضمير نصب يكون محل هذا + +97 +00:09:34,680 --> 00:09:39,170 +الضمير إيه؟ في محل نصب الخبرمن الواضح أنه إذا اتصل + +98 +00:09:39,170 --> 00:09:44,750 +المضارع، شوف المضارع اللي توفر فيه الشرطان، أنه + +99 +00:09:44,750 --> 00:09:50,630 +مضارع مجزوم وعلامة جزم السكون، لكنه اتصل بضمير نصف + +100 +00:09:50,630 --> 00:09:55,730 +فلا تحذف نونه كما جاء في حديث ابن الصياد عندما قال + +101 +00:09:55,730 --> 00:09:59,450 +الرسول صلى الله عليه وسلم لعمر ابن الخطاب رضي الله + +102 +00:09:59,450 --> 00:10:06,470 +عنه قال له إن يكونه فلن تسلط عليهوإن لا يكنه فلا + +103 +00:10:06,470 --> 00:10:12,110 +خير لك في قتله طبعا هو ابن الصياد كان أشبه الناس + +104 +00:10:12,110 --> 00:10:20,290 +بالمسيخ أو المسيح الدجال فلمّا رأاه عمر يعني جاء + +105 +00:10:20,290 --> 00:10:23,790 +به و عمر موجود و الرسول صلى الله عليه و سلم هم عمر + +106 +00:10:23,790 --> 00:10:31,370 +رضي الله عنه بقتله فيقول له الرسول كلام منطقيإن + +107 +00:10:31,370 --> 00:10:38,110 +يكنه فلن تسلط عليه يعني إن كان إن يكن هو إياه يعني + +108 +00:10:38,110 --> 00:10:43,550 +إن يكن هو المسيح الدجال أو المسيح الدجال فلن تسلط + +109 +00:10:43,550 --> 00:10:48,390 +عليه ليس أنت من ستقتله بل في الأحاديث الصحيحة من + +110 +00:10:48,390 --> 00:10:52,670 +يقتله عيسى عليه السلام في بابيلوتط طبعا عيسى عليه + +111 +00:10:52,670 --> 00:10:57,790 +السلام في آخر الزمان بينزل على المنارة البيضاء في + +112 +00:10:57,790 --> 00:11:04,020 +دمشقثم يعني يتتبع خطأ المسيخ الدجال إلى أن في + +113 +00:11:04,020 --> 00:11:08,860 +فلسطين في بابي لود فيقتله، إذا هو لن لو كان هذا + +114 +00:11:08,860 --> 00:11:14,080 +الرجل هو المسيخ فلن تسلط عليه، لست أنت من تقتله، + +115 +00:11:14,080 --> 00:11:18,300 +هذا هو الرسول صلى الله عليه و سلم وإن لم يكن هو + +116 +00:11:18,300 --> 00:11:24,770 +إياه فلا خير لك في قتله، طبعا هو الروايات تقولإن + +117 +00:11:24,770 --> 00:11:29,170 +هذا الرجل كان .. يعني كان ممسوخا بل كانت له عين + +118 +00:11:29,170 --> 00:11:36,670 +واحدة مثل صفة المسيخ عين طافية كزديبة هيك بيسموه + +119 +00:11:36,670 --> 00:11:40,130 +يعني اللي .. اللي .. اللي .. إذا قرأته عن صفات + +120 +00:11:40,130 --> 00:11:45,050 +المسيخ أو المسيح الدجال أن له عين إيه؟ واحدة طافية + +121 +00:11:45,050 --> 00:11:49,970 +كزديبة يعني لونها أسود طافي يعني نازلة من .. من + +122 +00:11:49,970 --> 00:11:56,980 +وجهه فهو يعني بشع ال ..فهذا الراجل كان أشبه به لكن + +123 +00:11:56,980 --> 00:12:00,700 +له صفات أخرتان في أن يكون هو المسيخ مثل أنه له + +124 +00:12:00,700 --> 00:12:06,100 +أولاد و المسيخ ليس له أولاد أنه متزوج لكن الحقيقة + +125 +00:12:06,100 --> 00:12:12,320 +الروايات تقول أيضا أنه بعد عدة سنوات أيضا توفيت + +126 +00:12:12,320 --> 00:12:16,100 +زوجته وأولاده فأصبح بيلا أولاد ثم اختفى ان كانوا + +127 +00:12:16,100 --> 00:12:22,020 +يبحثوا عنه مالجهوش فظاهر والله أعلم أن هو هو يعني + +128 +00:12:22,020 --> 00:12:26,830 +مع أنه دميم الداريتميم الدارى كان حدث الرسول صلى + +129 +00:12:26,830 --> 00:12:30,470 +الله عليه وسلم عن رؤيته للمسيخ الدجال في إحدى + +130 +00:12:30,470 --> 00:12:34,690 +الجزر اللى هو مش عارفه لإن هو تاه في البحر فنزل + +131 +00:12:34,690 --> 00:12:39,710 +على جزيرة فدخل كهفا فوجد فيه يعني مخلوقا مربطا + +132 +00:12:39,710 --> 00:12:44,620 +بالسلاسل وكذا وسألهطبعا اللى سأل اللى هو المخلوق + +133 +00:12:44,620 --> 00:12:49,440 +سأل تميم الدارى عن الرسول صلى الله عليه وسلم وعن + +134 +00:12:49,440 --> 00:12:54,740 +نخل بيسان وعن ماء بحيرة طبارية وكأنه بدي قلنا في + +135 +00:12:54,740 --> 00:13:00,660 +تلميح واضح ان هو لن يخرج الا بعد جفاف ماء بحيرة + +136 +00:13:00,660 --> 00:13:04,780 +الطبارية اللى بيكون بعد مين يأجوج ومأجوج بعد أن + +137 +00:13:04,780 --> 00:13:11,360 +تمر يمر يأجوج ومأجوجعلى بحيرة الطبارية آخرهم يقول + +138 +00:13:11,360 --> 00:13:16,840 +كان هناما يعني مرت فترة طويلة طبعا هذا دليل على + +139 +00:13:16,840 --> 00:13:21,660 +كثرتهم وعلى شراهتهم في الأكل والشرب يعني على كل + +140 +00:13:21,660 --> 00:13:27,260 +الأحوال نعود إلى شاهدنا عندنا الشاهد يكنه في + +141 +00:13:27,260 --> 00:13:32,500 +الموضعين طبعا واضح أنه أنا لما أتكلم عن يكنه يكنه + +142 +00:13:32,500 --> 00:13:40,030 +هلاحظ أن يكن هو إياهطبعا لما .. هذا ضمير مفصل لما + +143 +00:13:40,030 --> 00:13:44,190 +اتصل صار الها صار ضميرا متصرا اللي هو الها اللي هو + +144 +00:13:44,190 --> 00:13:49,210 +ما موقعه من الإعراب في محل نصب خبر يكن إذا الموضع + +145 +00:13:49,210 --> 00:13:55,070 +الشاهد فيه في الموضع عيني يكون هو حيث جاء فعلا + +146 +00:13:55,070 --> 00:14:02,190 +مضارعا مجزوما لأنه فعل الشرط جاء فعلا مضارعا إيه؟ + +147 +00:14:03,140 --> 00:14:10,740 +فعله الشرطي و علامة جزمه السكون لكنه اتصل بضمير + +148 +00:14:10,740 --> 00:14:17,200 +نصب وهو الهاق اللي هي الغائب فلم تحذف نونه .. مين + +149 +00:14:17,200 --> 00:14:23,040 +تعيد بالشاهد؟ طيب نسمع اللي هنا أفناه نصب + +150 +00:14:31,050 --> 00:14:35,570 +فلم تحذف نونه واضح هذا الشاهد؟ أه يا ابو نيات واضح + +151 +00:14:35,570 --> 00:14:40,290 +هذا الشاهد في أي سؤال عام سبق؟ أي استفسار؟ أي + +152 +00:14:40,290 --> 00:14:47,290 +تعليق؟ واضح أن الأمور تمام؟ الشرط الرابع اللى يأتي + +153 +00:14:47,290 --> 00:14:56,740 +بعد هذا المضارع حرف ساكن الشرط بيقولإذا توفرت شروط + +154 +00:14:56,740 --> 00:14:59,840 +الثلاثة، مضارع مجزوم، علامة جزني السكون، لم يتصل + +155 +00:14:59,840 --> 00:15:04,000 +بضمير نصب، لكن الشرط الرابع والأخير، لا يأتي بعده + +156 +00:15:04,000 --> 00:15:08,780 +حرف ساكن، يعني أن يأتي بعده حرف متحرك، من الواضح + +157 +00:15:08,780 --> 00:15:15,200 +أنه إذا جاء بعده حرف ساكن، لا تحذف نونه، إنما إذا + +158 +00:15:15,200 --> 00:15:20,540 +جاء بعده حرف متحرك، جازة أن تحذف النون للتخفيف + +159 +00:15:23,700 --> 00:15:27,400 +الله عز وجل يقول في شاهد على ذلك لم يكن الذين + +160 +00:15:27,400 --> 00:15:33,800 +كفروا من أهل الكتاب والمشركين منفكين حتى تأتيهم + +161 +00:15:33,800 --> 00:15:40,260 +البينة لم يكن الذين كفروا من أهل الكتاب والمشركين + +162 +00:15:40,260 --> 00:15:47,420 +منفكين حتى تأتيهم البينة الشاهد في هذه الآية يكن + +163 +00:15:48,590 --> 00:15:53,530 +جاءت فعلا مضارعا مجزوما ببساطة سبقها حرف جزم دولة + +164 +00:15:53,530 --> 00:16:00,450 +و علامة الجزم ايضا السكون ولم تتصل بضمير نصب او لم + +165 +00:16:00,450 --> 00:16:06,990 +يتصل هذا الفعل بضمير نصب لكن جاء بعده حرف ساكن + +166 +00:16:06,990 --> 00:16:16,830 +اللي هو ال من الذين حرف ماله ساكنفلم تحذف نونه، + +167 +00:16:16,830 --> 00:16:20,430 +فلم تحذف إيه؟ إذا نختار كام شرط من هذه الشروط؟ + +168 +00:16:20,430 --> 00:16:24,630 +واحد فقط، الشرط الأخير، ومع ذلك يجب أن تبقى النون + +169 +00:16:26,040 --> 00:16:30,780 +إذا الموضوع الشهد أقوله مرة ثانية لم يكن الذين حيث + +170 +00:16:30,780 --> 00:16:37,660 +جاء يكن فعلا مضارعا مجزوما بلم و علامة جزمه السكون + +171 +00:16:37,660 --> 00:16:45,420 +ولم يتصل بضمير نصب لكن جاء بعده حرف ساكن اللي هو + +172 +00:16:45,420 --> 00:16:51,380 +ال من الذين فلم تحذف نونه، قول يا ابنتي + +173 +00:17:04,550 --> 00:17:09,810 +فلم تحذف نون، هل هذا واضح؟ إذا لابد أن تتوفر + +174 +00:17:09,810 --> 00:17:16,070 +الشروط الأربعة التي سبق أن قلتها كي تحذف نون + +175 +00:17:16,070 --> 00:17:21,760 +المضارع جوازا للتخفيفطيب قبل أن نكمل في هذا + +176 +00:17:21,760 --> 00:17:25,840 +الموضوع يعني بدنا نعرف القاية لم يكن الذين كفروا + +177 +00:17:25,840 --> 00:17:29,500 +من أهل الكتاب لم يكن .. انتوا المرة الماضية من أين + +178 +00:17:29,500 --> 00:17:33,620 +.. كل القاعة .. كل القاعة .. طيب نبدأ جديد لم يكن + +179 +00:17:33,620 --> 00:17:39,040 +الذين .. لم لم حرف نفي وجزم وقلب + +180 +00:17:46,300 --> 00:17:53,980 +مبني على السكون لا محل له من الإعراب يكن مجزوم + +181 +00:17:53,980 --> 00:17:59,920 +بيلم وعلامة جزمه السكون طبعا حدفة الواو منه + +182 +00:17:59,920 --> 00:18:06,420 +لالتقاء الساكنين لأن أصل الفعل يكون أصل الفعل يكون + +183 +00:18:06,420 --> 00:18:12,860 +فلما جزم بيلم حدفت الواو لالتقاء الساكنين إذا حرف + +184 +00:18:12,860 --> 00:18:19,100 +الواو ليسليس علامة إعرابية بل هو إيه؟ إنما حُدفت + +185 +00:18:19,100 --> 00:18:24,420 +الواو لالتقاء ساكنين، إذا يكون فعل مضارع ناقص + +186 +00:18:24,420 --> 00:18:33,420 +مجزوم بلم وعلامة جزمه السكون الذين اسم + +187 +00:18:33,420 --> 00:18:38,020 +موصول مبني على الفتح في محل رفعي اسم يكن كفروا + +188 +00:18:41,060 --> 00:18:45,620 +لأ هو مبني على الضم لاتصاله بواو الجماعة فعل ماضي + +189 +00:18:45,620 --> 00:18:50,360 +مبني على الضم لاتصاله بواو الجماعة اللي جنبك أكملي + +190 +00:18:50,360 --> 00:18:57,440 +الواو .. هي واو الجماعة اسمها واو جماعة ضخير متصل + +191 +00:18:57,440 --> 00:19:04,380 +مبني على السكون في محل رفع فاعل جملة كفروا .. لا + +192 +00:19:04,380 --> 00:19:14,710 +لا سمحت .. مجلوها لكهذه و هي بنتى اللى وراها .. + +193 +00:19:14,710 --> 00:19:19,490 +يبقى مفيش فى محل، يبقى ليست فى محل، يبقى جملة كفره + +194 +00:19:19,490 --> 00:19:25,690 +جملة كفره صلة الموصول إلى محلة لها من الإعراب من + +195 +00:19:25,690 --> 00:19:26,210 +أهلى + +196 +00:19:32,780 --> 00:19:36,920 +صحيح من أهلي جار ومجرور فمن حرف جار مبني على + +197 +00:19:36,920 --> 00:19:41,360 +السكولة محله الإعراب وأهلي اسم مجرور بمن وعلامة + +198 +00:19:41,360 --> 00:19:47,520 +جاره الكسرة الظاهرة لعليها الدور الكتابي مضاف اليه + +199 +00:19:47,520 --> 00:19:53,480 +مجرور وعلامة جاره الكسرة الظاهرة والمشركين ديش + +200 +00:19:53,480 --> 00:19:55,140 +مستعجلة كامل ال wow + +201 +00:19:58,040 --> 00:20:03,440 +لا محل له من الإعراب بل wow حرف عطف مبني على الفتح + +202 +00:20:03,440 --> 00:20:11,760 +لا محل له من الإعراب أكملي المشركين على .. على أهل + +203 +00:20:11,760 --> 00:20:15,460 +.. لأ مش على الكتاب، مانفعش نقول من أهل الكتاب ومن + +204 +00:20:15,460 --> 00:20:18,720 +أهل المشركين، بل من المشركين نفسي، من أهل الكتاب + +205 +00:20:18,720 --> 00:20:23,360 +ومن .. إجبار معطوف على أهل، مش معطوف على الكتاب، + +206 +00:20:23,360 --> 00:20:28,220 +إجبار كلمة المشركين اسمه معطوف على أهلوالمعطوف على + +207 +00:20:28,220 --> 00:20:33,920 +المجرور يكونوا مجرورا و علامة جرهي الياء ليه؟ لأنه + +208 +00:20:33,920 --> 00:20:37,600 +جمع متكر سالم المشركين المنفكين + +209 +00:20:41,910 --> 00:20:46,350 +هي الفتحة .. الفتحة هذه ليست علامة إعراب، الفتحة + +210 +00:20:46,350 --> 00:20:53,710 +هذه فقط حركة نون جمع المذكر السالم أما مفكين فخبر + +211 +00:20:53,710 --> 00:21:01,270 +يكن منصوب وعلامة نصبه الياء لأنه جمع مذكر سالميعني + +212 +00:21:01,270 --> 00:21:05,810 +ما تغركوش الفتحة اللي على كلمة المشركين على النون + +213 +00:21:05,810 --> 00:21:12,170 +ولا المنفكين لأن الفتحة هنا و الفتحة هنا إنما هي + +214 +00:21:12,170 --> 00:21:18,830 +حركة و نون جمع المذكر السالب التي بها نفرق بين + +215 +00:21:18,830 --> 00:21:24,030 +المثنى و الجمع في حالتين نصب و جرى لأن زي ما انتوا + +216 +00:21:24,030 --> 00:21:30,940 +عارفين لو كتبت انا مثلا هذه الكلمةفلي الحق اني + +217 +00:21:30,940 --> 00:21:34,720 +اقولها مثنى و اقولها جمع يعني ممكن في حالة النصب + +218 +00:21:34,720 --> 00:21:38,460 +طبعا اللي في حالة الرفع معروف المثنى مسلمان والجمع + +219 +00:21:38,460 --> 00:21:42,580 +مسلمون الفرق واضح لكن في حالتين النصب والجرهية + +220 +00:21:42,580 --> 00:21:48,520 +بالياء الان كيف بدأ افرق بقول مسلمينيمسلميني لك + +221 +00:21:48,520 --> 00:21:53,300 +ومسلمينه شوف اللي .. اللي فرق بينهم إيه؟ حركة + +222 +00:21:53,300 --> 00:21:57,360 +النون، في المثنى تكون مكسورة وفي الجمعي .. في جمعي + +223 +00:21:57,360 --> 00:22:01,340 +المذكر السالم تكون إيه؟ مفتوح ولذلك ربنا قال المال + +224 +00:22:01,340 --> 00:22:06,240 +والبنونة واحد سأت كيف؟ المال مبتدأ مرفوع طب + +225 +00:22:06,240 --> 00:22:09,770 +البنونة معطوفة عليها منصوبة كيف؟وهو .. هو يعني + +226 +00:22:09,770 --> 00:22:14,550 +انتبه إلى الفتحة اللي على كلمة البنون .. على أنه + +227 +00:22:14,550 --> 00:22:19,410 +لأ هذه الفتحة ليست حركة إعراض .. هذه حركة نون جمع + +228 +00:22:19,410 --> 00:22:22,490 +المذكر السالم .. إنما البنون معطوف على المبتدأ + +229 +00:22:22,490 --> 00:22:26,890 +مرفوع علامة رفعه ال wow لأنه ملحق بجمع المذكر + +230 +00:22:26,890 --> 00:22:33,970 +السالم .. هذا واضح؟ طيب .. بمنفكين كما قلنا خبر + +231 +00:22:33,970 --> 00:22:40,070 +يكنمنصوب علامة ونصبه الياء لأنه جمع مذكر سالم حتى + +232 +00:22:40,070 --> 00:22:45,430 +.. حتى وين وصل الدور؟ قولي يا بنتى حرف جار او حرف + +233 +00:22:45,430 --> 00:22:49,170 +غاية؟ لأ هي حرف غاية او جار مش او هي مش او هي حرف + +234 +00:22:49,170 --> 00:22:54,030 +غاية و جار لأن كلمة غاية في المعنى و جار في العمل + +235 +00:22:54,030 --> 00:22:57,530 +ماينفعش اقول غاية او جار يعني لو كانت للغاية + +236 +00:22:57,530 --> 00:23:00,850 +بتكونش جارة او لو كانت جارة بتكونش للغاية لأ هي + +237 +00:23:00,850 --> 00:23:04,820 +غاية و جارةيعني ربنا لما يقول لم يكن الذين كفروا + +238 +00:23:04,820 --> 00:23:08,320 +من أهل الكتاب و المشروع حتى تأتي يوم يعني عدم + +239 +00:23:08,320 --> 00:23:13,440 +انفكاكهم غايته إيه؟ اتيانهم البينة، إذا هي هذه + +240 +00:23:13,440 --> 00:23:19,450 +الغاية، الغاية في المعنىلن نبرع عليه عاقفين حتى + +241 +00:23:19,450 --> 00:23:24,150 +يرجع، غايتهم من استمرار العبادة رجوع موسى، إذن هذه + +242 +00:23:24,150 --> 00:23:28,930 +الغاية، المعنى الجار، هنعرف بعد قليل ما هو الجار + +243 +00:23:28,930 --> 00:23:34,050 +في حتى، بحرف غاية وجار مبني على السكون، لا محل له + +244 +00:23:34,050 --> 00:23:38,950 +من الإعراب، أيوة يا بنتي، تأتيهم، + +245 +00:23:38,950 --> 00:23:45,430 +لا لا لا لاليس منصوبا ب حتى لأن حتى ليست حرفة نصب + +246 +00:23:45,430 --> 00:23:50,830 +قلت حرفة جر يعني .. بس خلّي .. لحظة .. لحظة .. + +247 +00:23:50,830 --> 00:23:54,810 +لحظة ال .. ال .. النحو هذا بيحتاج إلى تركيز + +248 +00:23:54,810 --> 00:23:58,590 +ماينفعش انا يعني اكون سالح .. ما احنا قلنا في حتة + +249 +00:23:58,590 --> 00:24:01,970 +حرف غاية و جر ماقلناش حرف نصب طب كيف اقول منصوب + +250 +00:24:01,970 --> 00:24:06,530 +بحتة .. اذا كانت هي حرف جر هل هي .. هل تقوم بالنصب + +251 +00:24:06,530 --> 00:24:10,740 +الا عند النصابينالنصب يعني اللي بنصبه كثير ما هو + +252 +00:24:10,740 --> 00:24:14,460 +في ناس بتلاقيه دائما يميل الى النصب مش النصب + +253 +00:24:14,460 --> 00:24:17,840 +الحقيقي يعني النصب في الكلام يعني بتلاقيه دائما + +254 +00:24:17,840 --> 00:24:23,120 +الكلام مرفوعة ولا مجرورة ولا منصوبة هو هي منصوبة + +255 +00:24:23,120 --> 00:24:26,780 +لأ احنا مابناش ايه احنا بدنا نركز فيه تركيز في + +256 +00:24:26,780 --> 00:24:31,240 +النحو قولنا حرف غاية ايه؟ اذا مش ناصبة اذا هي ما + +257 +00:24:31,240 --> 00:24:40,010 +هي؟ منصوب بماذا؟بأن مضمرة وجوبا بعد حتى نعرفين أن + +258 +00:24:40,010 --> 00:24:47,410 +أن المصدرية تنصب ظاهرة و مضمرة أهدوا طرق إدمارها + +259 +00:24:47,410 --> 00:24:51,150 +اللي هي بعد حتى و بعد فأس سببية و غيرها و لام + +260 +00:24:51,150 --> 00:24:55,870 +التعليم و غيرها شوف انتوا كنتوا زمان بتغلطوا كتير + +261 +00:24:55,870 --> 00:24:58,730 +لو قعدت أسألكوا ما هي حروف الناصب اللي مضمرة + +262 +00:24:58,730 --> 00:25:03,230 +تقولوا أن حتى فأس سببية لام التعليملأ يعني كانوا + +263 +00:25:03,230 --> 00:25:05,850 +زمان .. انا مش عارف .. اليوم أشطر من اللي جدوا + +264 +00:25:05,850 --> 00:25:09,030 +كانوا بيقولوا أن لن حتى فأس سببية لام التعليل .. + +265 +00:25:09,030 --> 00:25:12,630 +هيك يعني بي .. و حتى هيك بتلاقيهم كأنهم عاملين زي + +266 +00:25:12,630 --> 00:25:15,570 +السلة .. بتطلعين طلوعي .. و أنا بقول لأ .. لأ نولا + +267 +00:25:15,570 --> 00:25:17,770 +حتى .. ولا فأس سببي ولا لام التعليل من ناصب + +268 +00:25:17,770 --> 00:25:23,050 +المدارة .. هي .. يعني لام التعليل حرف جر .. و فأس + +269 +00:25:23,050 --> 00:25:27,390 +سببية حرف عطف .. و حتى حرف جر .. فلا تنصب .. ليست + +270 +00:25:27,390 --> 00:25:36,260 +ناصبةلهذا بنقول هي مضارع منصوب بأن مضمرة وجوبا بعد + +271 +00:25:36,260 --> 00:25:42,380 +حتى الظاهرة ولا المقدرة تأتي .. لحظة معايا .. تأتي + +272 +00:25:42,380 --> 00:25:46,200 +اسمعوا ماتتكلموش كتير تأتي فئة المضارع معتلى الآخر + +273 +00:25:46,200 --> 00:25:51,620 +بالياء فما فأ الحركة مقدرة ولا ظاهرة؟ لأ هي ظاهرة + +274 +00:25:51,620 --> 00:25:57,260 +لأن الفتحة تظهر على اليائي والواوي لخفتهاأنا بحب + +275 +00:25:57,260 --> 00:26:02,700 +دايما يعني أختبر الثقة في نفوسي كلنا، والثقة الحمد + +276 +00:26:02,700 --> 00:26:07,400 +لله في النحو مزوزة عندنا، ليست .. ليست .. مش كلكوا + +277 +00:26:07,400 --> 00:26:16,770 +طبعا، مش كلكوا .. مش كلكوا احنا كنا وين نستوني؟أه + +278 +00:26:16,770 --> 00:26:21,530 +حق في تأتيهم، قولنا فعلا تأتي، بنقول لن يأتيه، + +279 +00:26:21,530 --> 00:26:24,970 +بنقولش لن يأتي، فعلا خطأ، خطأ إن واحنا بنحكي في + +280 +00:26:24,970 --> 00:26:29,630 +الكلام، نقول لن يأتي فلان، لأ لن يأتي فلانو لن + +281 +00:26:29,630 --> 00:26:35,190 +ندعوه من دونه إلها لن ندعوه الفتحة ظاهرة لأن + +282 +00:26:35,190 --> 00:26:39,570 +الفتحة خفيفة تظهر على ال wow و على .. و لذلك في + +283 +00:26:39,570 --> 00:26:43,790 +تأتيها فعل مضارع منصوب بأن مضمرا وجوبا بعد حتى و + +284 +00:26:43,790 --> 00:26:47,730 +علامة و نصبه الفتحة الظاهرة اللي عليها الدور في + +285 +00:26:47,730 --> 00:26:53,830 +الأخيرة هم طيب + +286 +00:26:53,830 --> 00:26:56,510 +انت لاحظ معايا .. إذا كنت شايف اللي على السبورة + +287 +00:26:57,420 --> 00:27:02,080 +الميم عليها ضامة انت قلت مبني على السكون مبني على + +288 +00:27:02,080 --> 00:27:05,880 +السكون ولا على الضام لا هو على السكون وحركت .. + +289 +00:27:05,880 --> 00:27:09,720 +وحركت الميم .. وحركت الميم بالضام لالتقاء ساكنين + +290 +00:27:09,720 --> 00:27:14,140 +لأن أصلها تأتيهم لحظة معايا أنا لما أقول تأتيهم + +291 +00:27:14,140 --> 00:27:20,460 +بدون البيانة أقول تأتيهم إذا شوف هي كلمة هم تتكون + +292 +00:27:20,460 --> 00:27:24,800 +من كلمتين خليكم معايا ما تكتبوش كلمة هم تتكون من + +293 +00:27:24,800 --> 00:27:32,140 +كام كلمة؟من كلمتين هم ال هأ اللي هو الضمير وال ميم + +294 +00:27:32,140 --> 00:27:37,280 +علامة الجمع ال ميم حرف يدل على إيه؟ بدأ أسمع منكوا + +295 +00:27:37,280 --> 00:27:41,740 +حرف يدل على إيه؟ لو قلت هما اللي ما بيدل على + +296 +00:27:41,740 --> 00:27:46,100 +التثنية، لو قلت هن انهم بيدلوا على جمع الإناث و + +297 +00:27:46,100 --> 00:27:50,720 +هكذاطبعا ال .. الهاء لو .. لو أقدر أعرف ب .. ب .. + +298 +00:27:50,720 --> 00:27:53,580 +يعني أقسم الكلمتين بقول الهاء ضمير متصل مبني على + +299 +00:27:53,580 --> 00:27:56,940 +الضن في محل نص مفهول بيه والميم علامة الجمع حرف + +300 +00:27:56,940 --> 00:28:01,280 +مبني على السكون لما حلهم الإعراف طبعا أنا .. أنا + +301 +00:28:01,280 --> 00:28:04,100 +بعرف ب .. بخلاف الآية يعني خارج .. خارج نطاق + +302 +00:28:04,100 --> 00:28:08,040 +الآية، الآن الآية بيقول تأتيهم .. تأتيهم البينة، + +303 +00:28:08,040 --> 00:28:12,050 +تأتيهم البينة، هي الميم ساكنة في الأصللكنها حركت + +304 +00:28:12,050 --> 00:28:15,590 +بالضم لاتقاء الساكنين كنت تعرف أنه إذا ألتقى + +305 +00:28:15,590 --> 00:28:21,610 +ساكنان يحرك أولهما في الغالب بالكسرة في الغالب + +306 +00:28:21,610 --> 00:28:26,510 +يحرك بالكسر لكن كما ترون هنا حرك به و قد يحرك + +307 +00:28:26,510 --> 00:28:30,550 +بالفتحة أيضا طبعا هذا يعود إلى سلاسة الكلام و إلى + +308 +00:28:30,550 --> 00:28:35,630 +السياق اللي موجود فيه اللي عليها الدور خلصته هناك + +309 +00:28:35,630 --> 00:28:40,780 +نسمع من هنا البيينةطبعا فاعل مرفوع علامة ورفعي + +310 +00:28:40,780 --> 00:28:45,520 +الضم الظاهرة اللي جنبك هنا .. ماذا جرت حتى؟ قلنا + +311 +00:28:45,520 --> 00:28:56,080 +حتى حرف غاية وجر .. إذا انت تحتاج إلى مجرور .. لأ + +312 +00:28:56,080 --> 00:29:00,080 +حتى اتياني .. تأتيهم فعل .. مش مصدر .. تأتيهم مش + +313 +00:29:00,080 --> 00:29:05,910 +مصدر .. فعل .. المصدر و المصدر المؤولمن أن المضمرة + +314 +00:29:05,910 --> 00:29:12,890 +والفعل تأتيهم مجرور بحتى والتقدير حتى اتيانهم + +315 +00:29:12,890 --> 00:29:19,730 +عتاني والمصدر المؤول من أن المضمرة والفعل تأتيهم + +316 +00:29:19,730 --> 00:29:29,850 +ماله مجرور بحتى والتقدير حتى اتيانهم هل هذا واضح؟ + +317 +00:29:32,210 --> 00:29:35,790 +انتبهوا معايا، هل هذا واضح في هذه الآية، في + +318 +00:29:35,790 --> 00:29:39,270 +الشاهدة أو في الإعراب، عليه أي سؤال؟ ان شاء الله + +319 +00:29:39,270 --> 00:29:44,430 +تمامًا، إذا أعود فأقول مرة ثانية، نحن نتحدث عن + +320 +00:29:44,430 --> 00:29:50,810 +جواز حذفي نون مضارع كهنة، ان توفره كم شرط؟ مضارع + +321 +00:29:50,810 --> 00:29:55,590 +مجزوم، علامة جزمه السكون، لم يتصل بضميره نصف، يأتي + +322 +00:29:55,590 --> 00:30:01,830 +بعده حرف، أقل يأتي بعده حرف ساكنكما ترون في الآية + +323 +00:30:01,830 --> 00:30:06,590 +شاهد على أنه لما جاء بعده حرف ساكن لم تحذف النون، + +324 +00:30:06,590 --> 00:30:13,070 +لكن إذا جاء بعده حرف ساكن وحذفت النون فهذا حرف + +325 +00:30:13,070 --> 00:30:18,670 +شاذ، إذا جاء بعد المضارع المجزوم واللي علامة جزم + +326 +00:30:18,670 --> 00:30:23,010 +السكون والذي لم يتصل بضمير نصف جاء بعده حرف ساكن + +327 +00:30:23,010 --> 00:30:28,730 +وحذفت النون فإن هذا الحرف حرف شاذ، قال الشاعر في + +328 +00:30:28,730 --> 00:30:36,420 +الشذودفإن لم تكن المرآة أبدت وسامةفقد أبدت المرآة + +329 +00:30:36,420 --> 00:30:41,960 +جبهة ضيغني يعني هو الراجل الشاعر بيقول أنه أنا إذا + +330 +00:30:41,960 --> 00:30:47,140 +نظرته أو نظرته أو نظرته يعني يعني هو الكلام له أو + +331 +00:30:47,140 --> 00:30:52,080 +لغيره من الرجال في المرآة فلم تبدي وسامة يعني + +332 +00:30:52,080 --> 00:30:56,240 +الوجه ماكانش وزيم كان وجهه إيه يعني فيه شيء من عدم + +333 +00:30:56,240 --> 00:30:59,960 +الوسام بلاش نقول قباح يعني نقول يعني أو القبح أسف + +334 +00:30:59,960 --> 00:31:06,910 +فإن المرآة تبدي جبهة إيه؟ضيغا من اللي هو أسد، + +335 +00:31:06,910 --> 00:31:15,910 +شجاعة يعني، فقد أبدت المرآته جبهة أسد، موضع الشاهد + +336 +00:31:15,910 --> 00:31:21,670 +لم تكن مرآته، طبعا + +337 +00:31:21,670 --> 00:31:27,940 +ببساطة بنقول إن الفعل تكن جاء مجزوما بلموعلامة + +338 +00:31:27,940 --> 00:31:31,420 +جزمه السكون واحد تقول طب كيف تكون؟ و ال cap مضمومة + +339 +00:31:31,420 --> 00:31:34,960 +و علامة جزمه السكون انت بيهنا معاه .. انت بيهنا + +340 +00:31:34,960 --> 00:31:40,440 +معاه هي أصل الفعل تكون .. أصل الفعل ايه؟ لما جزم + +341 +00:31:40,440 --> 00:31:47,200 +بيلم حدفت ال wow ليه؟ لتقرأ الساكنين طبعا ال cap + +342 +00:31:47,200 --> 00:31:53,500 +تضام في هذه الحالة ثم حذفنا النون للتخفيف + +343 +00:31:53,500 --> 00:31:58,950 +فظل الفعل عندي ايه؟ تكونطبعا هي علامة جزم .. لما + +344 +00:31:58,950 --> 00:32:02,630 +أنا بعرفه بقولش مضارة مجزومة علامة جزمه الضامة ولا + +345 +00:32:02,630 --> 00:32:06,470 +حد في النون ولا حد في الواو بل السكون على النون + +346 +00:32:06,470 --> 00:32:12,850 +المحذوفة بل علامة جزمه السكون على النون المحذوفة + +347 +00:32:12,850 --> 00:32:17,610 +تخفيفا إذا موضع الشاهد أقوله مرة ثانية موضع الشاهد + +348 +00:32:17,610 --> 00:32:22,410 +لم تكن مرآته حيث جاء الفعل تكن مضارعا مجزوما بلم + +349 +00:32:23,370 --> 00:32:37,870 +وعلامة جزمه السكون ولم يتصل + +350 +00:32:37,870 --> 00:32:45,930 +بضمير نصب لكن جاء بعده حرف ساكن اللي هو ال من + +351 +00:32:45,930 --> 00:32:53,500 +المرئات فحذفت نونه شذوذافحُد فتنونه إيه؟ عيد الشهر + +352 +00:32:53,500 --> 00:32:59,220 +الثاني لم تكن المرقاته حيث جاء الفعل تكن مضارعا + +353 +00:32:59,220 --> 00:33:07,440 +مجزوما بلم وعلامة جسمه السكون ولم يتصل بضمير نصب + +354 +00:33:07,440 --> 00:33:15,680 +لكن جاء بعده حرف ساكن وهو ال من الذين .. ال من + +355 +00:33:15,680 --> 00:33:23,340 +المرقاتفحذفت نونه شذوذان، من تعيد للشاهد، اه طيب + +356 +00:33:23,340 --> 00:33:27,100 +نسمع الواحدة أخرى نعم هنا هنا موضع الشاهد ده كوحد + +357 +00:33:27,100 --> 00:33:32,900 +و جاء فعلا ضارع ملزوم لمع رمضان بيه السفون ولم + +358 +00:33:32,900 --> 00:33:38,480 +يتصل بنقير ناصر ولكن جاء .. و بس ان جاء بعدين حرف + +359 +00:33:38,480 --> 00:33:44,930 +الساكن و هو قال من المرئاتيفحذفت نونه إيه؟ شذر، + +360 +00:33:44,930 --> 00:33:51,030 +إذا إذا جاء بعده حرف ساكن وحذفت نونه فإن هذا الحذف + +361 +00:33:51,030 --> 00:33:56,590 +حذف إيه؟ فإن هذا الحذف حذف شاذ، إذا أقعد فأقول + +362 +00:33:56,590 --> 00:34:00,230 +أربعة شروط، لابد أن تتوفر، في هذه الحالة يكون + +363 +00:34:00,230 --> 00:34:06,000 +الحذف حذفا جائزا للتخفيفإن لم أو إن اختلى شرط من + +364 +00:34:06,000 --> 00:34:10,680 +الشروط الأربعة فيجب الإبقاء، إن حذفت النون مع + +365 +00:34:10,680 --> 00:34:16,840 +اختلال شرط الحذف يكون حذف شاذ وعلى توفر الشروط + +366 +00:34:16,840 --> 00:34:20,880 +الأربعة في عندنا شاهدان من القرآن الكريم، شاهدان + +367 +00:34:20,880 --> 00:34:27,300 +توفرة فيهم الشروط الأربعة، هتسألي؟هذه الشواهد على + +368 +00:34:27,300 --> 00:34:32,800 +السبورة الله عز وجل يقول إن الله لا يظلم مثقال ذرة + +369 +00:34:32,800 --> 00:34:42,560 +وإن تك حسنة يضاعفها إن الله لا يظلم مثقال ذرة وإن + +370 +00:34:42,560 --> 00:34:48,740 +تك حسنة يضاعفها إذا الموضوع الشهد في هذه الآية إن + +371 +00:34:48,740 --> 00:34:54,700 +تك حسنة حيث جاء الفعل تك مضارعا مجزوما بانقسام فعل + +372 +00:34:54,700 --> 00:35:02,890 +الشرطوعلامة جزمه السكون ولم يتصل بضمير نصب وجاء + +373 +00:35:02,890 --> 00:35:09,070 +بعده حرف متحرك وهو الحق من حسنة فحُذفت نونه جوازا + +374 +00:35:09,070 --> 00:35:14,090 +للتخفيف مين اتعيد للشاهد؟ الشاهد نسمع هنا الشاهد + +375 +00:35:14,090 --> 00:35:17,770 +ان تكن حسنة هترجع افعل تكن مضارع من الظمن انه فعل + +376 +00:35:17,770 --> 00:35:21,550 +الشام وعلامة جزمه السكون ولم يتصل بضمير نصب وجاء + +377 +00:35:21,550 --> 00:35:26,180 +بعده حرف متحركاللي هو الحق من حسن فحذفت نونو أيوة + +378 +00:35:26,180 --> 00:35:31,820 +جوازا للتخفيف شاهد آخر بنفس الطريقة الله عز وجل + +379 +00:35:31,820 --> 00:35:36,900 +يقول يا ابني إنها إن تكون ثقالة حبة من خردل فتكن + +380 +00:35:36,900 --> 00:35:40,960 +في صخرة أو في السماوات أو في الأرض يأتي بها الله + +381 +00:35:40,960 --> 00:35:46,150 +طبعا هذه دليل على قدرة الله عز وجل وعلى عظمتهيا + +382 +00:35:46,150 --> 00:35:52,630 +بنيّ إنها إن تكو مثقالة طبعا واضح أيضا أنه جاء بعد + +383 +00:35:52,630 --> 00:35:57,070 +الفعل تكو جاء حرف ايه جاء حرف المتحرك اللي هو ال + +384 +00:35:57,070 --> 00:36:03,490 +meme من مثقالة فحذفت نونه جوازا أيضا للتخفيف إذا + +385 +00:36:03,490 --> 00:36:07,250 +الموضوع الشاد في هذه الآية إن تكو مثقالة حيث جاء + +386 +00:36:07,250 --> 00:36:13,720 +الفعل تكو مضارعا مجزوما بين جثين فعل الشرطوعلامة + +387 +00:36:13,720 --> 00:36:22,980 +جزمه السكون ولم يتصل بضمير نصب وجاء بعده حرف متحرك + +388 +00:36:22,980 --> 00:36:29,220 +اللي هو ايه ال meme من مثقالة فحذفت نونه جوازا + +389 +00:36:29,220 --> 00:36:35,620 +للتخفيف مين اتعيد مش شاهد مرة اخرى غير الأخوات طيب + +390 +00:36:35,620 --> 00:36:40,050 +نسمع هنااللي هو موضع الشارع اللي هو انتقام جاء فعل + +391 +00:36:40,050 --> 00:36:43,410 +مضارع مشسوم فعل الشرط وعلامة جاز من السكون ولم + +392 +00:36:43,410 --> 00:36:46,890 +يتصل بضمير نصب وجاء بعده حرف متحرك وهو قالم من + +393 +00:36:46,890 --> 00:36:51,450 +المتقان والحفظ هنا جائز وليس هوا يعني جائز + +394 +00:36:51,450 --> 00:36:56,290 +بالتخفيف على فكرة وممكن تجدوا قابلكوا في القرآن + +395 +00:36:56,290 --> 00:37:00,830 +الكريم خاصة كثير من المواضع توفرت فيها الشروط + +396 +00:37:00,830 --> 00:37:06,280 +الأربعة فلم تحذف النور ليه؟ لأن الحفظ جائزلأن + +397 +00:37:06,280 --> 00:37:11,060 +الحذف جائز هل هذا الكلام واضح؟ فقط يتبقى علينا + +398 +00:37:11,060 --> 00:37:15,980 +إعراب الآية الأولى إن الله لا يظلم مثقال ثرة وإن + +399 +00:37:15,980 --> 00:37:21,040 +تك حسنة يضاعفها وين وصل الدور في الإعراب؟ قولي يا + +400 +00:37:21,040 --> 00:37:27,380 +بنتي إن حرف توكيد + +401 +00:37:27,380 --> 00:37:31,180 +ونصب مبني على الفتح لا محل له من الإعراب + +402 +00:37:35,140 --> 00:37:39,680 +لفظ الجلالة اسم إن منصوب وعلامة نصبه الفتحة + +403 +00:37:39,680 --> 00:37:46,680 +الظاهرة لا اللي أمامك لا + +404 +00:37:46,680 --> 00:37:56,440 +يظلموا نفي لا حرف نفي مبني على السكون لا محل له من + +405 +00:37:56,440 --> 00:37:58,380 +الإعراب اللي جنبك يظلموا + +406 +00:38:02,880 --> 00:38:09,440 +صحيح يظلم فعل مضارع مرفوع وعلامة رفعه الضم الظاهرة + +407 +00:38:09,440 --> 00:38:16,420 +على آخره لجنبك أين الفاعل؟ على الله عز وجل يعني لا + +408 +00:38:16,420 --> 00:38:21,740 +يظلم الله مثقال ذرة فالفعل ضمير مستتر جوازا تقدير + +409 +00:38:21,740 --> 00:38:27,360 +هو يعود على الله عز وجل مثقالة مفعول به منصوب + +410 +00:38:27,360 --> 00:38:30,180 +علامة نصبه الفتحة الظاهرة اللي أمامك ذرة + +411 +00:38:36,140 --> 00:38:44,860 +ما أنت عارف؟ مضاف الى مجرور وعلامة جره الكسرة + +412 +00:38:44,860 --> 00:38:51,060 +الظاهرة وإن اللي قال اللي جانبك الواو حرف عطف مبني + +413 +00:38:51,060 --> 00:38:58,980 +على الفتح لا محلهم الإعراب إن حرف شرط مبني + +414 +00:38:58,980 --> 00:39:03,320 +على السكون لا محلهم الإعراب اللي أمامك تكون فعل + +415 +00:39:03,320 --> 00:39:05,660 +مضارع ناقص + +416 +00:39:08,100 --> 00:39:13,300 +على النون المحذوفة للتخفيف يبقى فعل مضارع مجزوم .. + +417 +00:39:13,300 --> 00:39:19,220 +فعل مضارع مجزوم فعل الشرطي و علامة جزمه السكون على + +418 +00:39:19,220 --> 00:39:24,920 +النون المحذوفة للتخفيف أين اسمها؟ أين اسم تاكله .. + +419 +00:39:24,920 --> 00:39:32,100 +خلصتوا أنتوا لسه؟لأ حسنة خبرها خاصة يعني عليها + +420 +00:39:32,100 --> 00:39:42,460 +منصوبة يعني انا قلت ان تكو هي حسنة فاسمها ايه ضمير + +421 +00:39:42,460 --> 00:39:48,980 +مستتر جوازا تقديره هي يعود على الذرة حسنة خبر تكو + +422 +00:39:48,980 --> 00:39:55,720 +منصوب و علامة نصبه الفتحة الظاهرة يضاعفها + +423 +00:39:57,750 --> 00:40:01,750 +يضاعفها يا بنت الفاعل هي سكون الفاعل هي سكون + +424 +00:40:01,750 --> 00:40:06,530 +ماقولش يضاعفها لو قلت يضاعفها بيطلع غلط يضاعفها + +425 +00:40:06,530 --> 00:40:10,090 +فعل مضارع مجزوم علامة جزمه السكون لأنه جواب الشرط + +426 +00:40:10,090 --> 00:40:14,090 +فعل مضارع مجزوم بين جثين جواب الشرط وعلامة جزمه + +427 +00:40:14,090 --> 00:40:20,890 +السكون الها الفاعل ضمير مستتر + +428 +00:40:20,890 --> 00:40:23,170 +جوازه ويعود على الله أيضا + +429 +00:40:26,540 --> 00:40:30,080 +والها ضمير متصل مبني على السكون في محل نصب مفعول + +430 +00:40:30,080 --> 00:40:37,500 +به اللي جنبك جملة يضاعفها ما إعرابها ما موقعها من + +431 +00:40:37,500 --> 00:40:42,620 +الإعراب ما أحنا يعني عرف الماء بعد جهد بالماء أنا + +432 +00:40:42,620 --> 00:40:46,620 +عارف أنها جواب الشرط ما موقعها من الإعراب لا محل + +433 +00:40:46,620 --> 00:40:52,200 +لها لأنها جواب الشرط جملة يضاعفها جملة جواب الشرط + +434 +00:40:52,200 --> 00:40:57,290 +لا محل لها من الإعراب هل هذا واضح؟اللي بتكتبه لسه + diff --git a/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/Y74B5323T5s.srt b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/Y74B5323T5s.srt new file mode 100644 index 0000000000000000000000000000000000000000..2a5343b0fb831b5a873fad9e52192478abc792cd --- /dev/null +++ b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/Y74B5323T5s.srt @@ -0,0 +1,1703 @@ +1 +00:00:12,000 --> 00:00:15,840 +طيب عوض بالله من الشطائر الرجيم بسم الله الرحمن + +2 +00:00:15,840 --> 00:00:22,540 +الرحيم في المحاضرة الماضي بدأنا في الحديث عن اقتران + +3 +00:00:22,540 --> 00:00:27,840 +أفعال المقاربة بأن المصدرية وقسمناها إلى ثلاثة + +4 +00:00:27,840 --> 00:00:33,160 +أقسام من حيث اقترانها وعدم اقترانها واجب الاقتران + +5 +00:00:33,160 --> 00:00:40,350 +قلنا فعلان حرى وخلولقوجائز الاقتران أربعة أفعال + +6 +00:00:40,350 --> 00:00:50,410 +أوشك وعسى وكاد وكرب وقلنا مع أوشك وعسى الكثير فيها + +7 +00:00:50,410 --> 00:00:55,270 +أن يقترن فعل خبرها بأن المصدرية والقليل أن لا + +8 +00:00:55,270 --> 00:01:00,710 +يقترن فعل خبرها بأن المصدرية مع كاد وكرب الأمر + +9 +00:01:00,710 --> 00:01:06,690 +بالعكس الكثير أن لا يقترن فعل خبرها بأن المصدرية + +10 +00:01:06,690 --> 00:01:12,290 +والقليل أن يقترن فعل خبرها بأن المصدرية درسنا على + +11 +00:01:12,290 --> 00:01:18,470 +ذلك شواهد من القرآن الكريم ومن الشعر عسى ربكم أن + +12 +00:01:18,470 --> 00:01:24,760 +يرحمكم فعسى الله أن يأتي بالفتح في هتين الآيتين + +13 +00:01:24,760 --> 00:01:30,900 +وجدنا أن فعل خبر عسى أن يرحمكم وأن يأتي قد اقترن + +14 +00:01:30,900 --> 00:01:35,640 +بأن المصدرية على الكثير أما في قول الشاعر عسى + +15 +00:01:35,640 --> 00:01:42,140 +الكرب الذي أمسيت فيه يكون وراه فرج قريب فلم يقترن + +16 +00:01:42,140 --> 00:01:48,520 +فعل خبر عسى بأن المصدرية على القليل أما قول + +17 +00:01:48,520 --> 00:01:55,250 +الشاعر يشكو من فر من منيته في بعض غراته يوافقها، + +18 +00:01:55,250 --> 00:02:00,470 +أيضا في هذا البيت لم يقترن خبر يوشك جملة يوافقها + +19 +00:02:00,470 --> 00:02:05,870 +بأن المصدرية وهذا على القليل أيضا ثم انتقلنا بعد + +20 +00:02:05,870 --> 00:02:11,250 +ذلك للحديث عن كاد و كرب والتي حكمها أن الكثير + +21 +00:02:11,250 --> 00:02:16,570 +فيها أن لا يقترن فعل خبرها بأن المصدرية والقليل أن + +22 +00:02:16,570 --> 00:02:22,690 +يقترن في قول الله عز وجل فذبحوها وما كادوا يفعلون + +23 +00:02:22,690 --> 00:02:28,470 +لم يقترن فعل خبر كاد بأن المصدرية وهذا كثير أما + +24 +00:02:28,470 --> 00:02:33,650 +في قول الشاعر كادت النفس أن تفيض عليه إذ غدا + +25 +00:02:33,650 --> 00:02:40,720 +حشورية وبروديفلم يقترن أو فاقترن خبر كاد وهو أن + +26 +00:02:40,720 --> 00:02:45,700 +تفيض بأن المصدرية وهذا على القليل وليس على الكثير + +27 +00:02:45,700 --> 00:02:50,860 +أعتقد أننا وصلنا إلى هنا في المحاضرة الماضية فهل + +28 +00:02:50,860 --> 00:02:56,130 +من سؤال إلى ما وصلنا إليه في أي سؤال؟ إذا نكمل في + +29 +00:02:56,130 --> 00:03:01,270 +إعراب البيت أعربنا كادت النفس أن تفيض عليه وكادت + +30 +00:03:01,270 --> 00:03:06,250 +أعربناها فعل ماضي ناقص مبني على الفتح والتاء تاء + +31 +00:03:06,250 --> 00:03:11,110 +التأنيث الساكنة حرف مبني على السكون لا محل له من + +32 +00:03:11,110 --> 00:03:17,870 +الإعراب النفس اسم كادت مرفوعة علامة رفعها الضمة + +33 +00:03:17,870 --> 00:03:23,490 +الظاهرة وأن حرف مصدر ونصب مبني على السكون لا محل + +34 +00:03:23,490 --> 00:03:28,970 +له من الإعراب تفيض فعل مضارع منصوب بأن وعلامة + +35 +00:03:28,970 --> 00:03:32,910 +نصبه الفتحة الظاهرة والفاعل ضمير مستتر جوازا + +36 +00:03:32,910 --> 00:03:38,170 +تقديره هي يعود إلى النفس وعليه جار ومجرور متعلق + +37 +00:03:38,170 --> 00:03:42,390 +بالفعل تفيض وجملة أن تفيض عليه في محل نصب خبر + +38 +00:03:42,390 --> 00:03:47,720 +كادت إلى هنا وصلنا في الإعراب فسنكمل باقي إعراب + +39 +00:03:47,720 --> 00:03:51,840 +البيت يلا نبدأ من الخلف ناشي نبدأ من الأخت الأولى + +40 +00:03:51,840 --> 00:03:59,300 +هناك مش إذا إذ إذا إذ ظرف لما مضى من الزمان إذا إذ + +41 +00:03:59,300 --> 00:04:05,950 +ضرف لما مضى من الزمان لو تذكرنا إذا قلنا إذا ظرف + +42 +00:04:05,950 --> 00:04:12,210 +لما يُستقبل من الزمان، لكن إذ لما إيه؟ إذ غدا، إذ + +43 +00:04:12,210 --> 00:04:17,310 +صار، صار يعني صار وانتهى، إذ ظرف لما مضى من + +44 +00:04:17,310 --> 00:04:21,830 +الزمان مبني على السكون في محل نصب، طبعا واضح هناك + +45 +00:04:21,830 --> 00:04:28,130 +فرق كبير بينه وبين إذا، صحيح كلاهما يتفقان في أنه + +46 +00:04:28,130 --> 00:04:35,190 +ظرف لكن ذاك إذا لما يستقبل وإذ لما مضى هذا أولا + +47 +00:04:35,190 --> 00:04:41,930 +ثانيا في إذا قلنا ظرف لما يستقبل من الزمان تضمن + +48 +00:04:41,930 --> 00:04:50,090 +معنى الشرط أما إذ فليس له علاقة بالشرطية إذ ظرف + +49 +00:04:50,090 --> 00:04:53,870 +أقوله مرة ثانية ظرف لما مضى من الزمان مبني على + +50 +00:04:53,870 --> 00:04:56,070 +السكون في محل نصب غدا + +51 +00:04:59,070 --> 00:05:03,070 +طبعا لأنه غدا و مع أنه غدا مش من .. من أخوات كان + +52 +00:05:03,070 --> 00:05:08,510 +لكن هو بمعنى صار يعني بيعمل عمل صار فغدا فعل ناقص + +53 +00:05:08,510 --> 00:05:14,250 +مبني على فتح مقدر على الفتحة المقدرة اللي + +54 +00:05:14,250 --> 00:05:15,550 +جنبك أين اسمه + +55 +00:05:18,850 --> 00:05:23,070 +يعود على .. على الميت .. اه يعود على الميت إذ غدا + +56 +00:05:23,070 --> 00:05:29,510 +الميت وحشورية فاسم غدا ضمير مستتر جوازا تقديره + +57 +00:05:29,510 --> 00:05:33,410 +هو اللي في الطرف هناك .. الأخت اللي في الطرف هناك + +58 +00:05:33,410 --> 00:05:40,650 +حشورية .. + +59 +00:05:40,650 --> 00:05:46,850 +الفتحة الظاهرة على آخرها .. حشورية .. خبر غدا منصوب + +60 +00:05:46,850 --> 00:05:50,990 +علامة نصبه الفتحة الظاهرة، طبعا فتحة ظاهرة لأن آخر + +61 +00:05:50,990 --> 00:05:55,990 +ها و والياء و الواو قلنا سابقا تظهر عليها الفتحة + +62 +00:05:55,990 --> 00:06:02,530 +لخفتها، حشورية اللي أمامك مضاف إليه مجرور وعلامة جره + +63 +00:06:02,530 --> 00:06:07,550 +الكسر الظاهر، وبرودى لا + +64 +00:06:07,550 --> 00:06:12,430 +محل له من الإعراب الواو حرف عطف مبني على الفتح لا + +65 +00:06:12,430 --> 00:06:19,450 +محل له من الإعراب، اللي جنبك برودي على .. على حشورية + +66 +00:06:19,450 --> 00:06:23,590 +برودى معطوف على حشورية مجرور وعلامة جره الكسرة + +67 +00:06:23,590 --> 00:06:28,690 +الظاهرة على آخره هل هذا واضح في أي سؤال عن هذا + +68 +00:06:28,690 --> 00:06:34,010 +البيت في الشاهد أو في الإعراب إذا نكمل شاهد على + +69 +00:06:34,010 --> 00:06:41,370 +كرب قال الشاعر سقاها ذو أحلامي سجلا على الظمأ وقد + +70 +00:06:41,370 --> 00:06:48,010 +كربت أعناقها أن تقطع سقاها ذو أحلامي الها في + +71 +00:06:48,010 --> 00:06:52,920 +سقاها بتنقص على .. على النوق، القبل يعني سقاها يعني + +72 +00:06:52,920 --> 00:06:57,780 +سقى القبل ذو الأحلام إحنا بنقول هيك مصطلح ذو + +73 +00:06:57,780 --> 00:07:01,560 +الأحلام وإنها يعني الشباب اللي لسه ما عندهم مش خبرة + +74 +00:07:01,560 --> 00:07:06,740 +الشباب اللي لسه ما زالوا في مقتبل العمر ما .. ما + +75 +00:07:06,740 --> 00:07:10,500 +.. ما .. يعني لم يصارعوا الحياة فيأخذوا خبرة في + +76 +00:07:10,500 --> 00:07:16,200 +الحياة ولذلك سقوها يعني سقوا النقل سجلا على الظمن + +77 +00:07:16,200 --> 00:07:22,610 +السجل هو الدلو المملوك مش أي دلو شوف الدلو إذا كان + +78 +00:07:22,610 --> 00:07:27,550 +فارغا يسمى دلو كما جاء في قول الله عز وجل في سورة + +79 +00:07:27,550 --> 00:07:32,110 +يوسف فأدلى دلوه قال يا بشرى هذا غلامي أدلى الدلو و + +80 +00:07:32,110 --> 00:07:36,890 +هو فارغ فقال تعالى عنه دلو هو فارغ لكن إذا ملئ + +81 +00:07:36,890 --> 00:07:42,990 +بالماء يسمى السجل فإذا قمت بإفراغ الماء منه، يعني + +82 +00:07:42,990 --> 00:07:46,970 +إحنا في حالة إفراغ الماء منه يسمى The Nome، يسمى + +83 +00:07:46,970 --> 00:07:49,390 +إيه؟ The Nome ولذلك الرسول صلى الله عليه وسلم في + +84 +00:07:49,390 --> 00:07:53,390 +حديث صحيح عنه، أيه وعلى .. على .. لما بالى + +85 +00:07:53,390 --> 00:07:57,510 +الأعرابي في المسجد، فقال لا تزرموا، الصحابة كانوا + +86 +00:07:57,510 --> 00:08:01,670 +عايزين يضربوا يعني لحجوه قالهم يعني لا تزرموا لأنه + +87 +00:08:01,670 --> 00:08:06,930 +لو جري وراه هيجري و هيجري و هينجس المسجد كله فخلوا + +88 +00:08:06,930 --> 00:08:13,070 +لا تزرموا و أريقوا عليه في بعض الروايات تقول ذنوبا + +89 +00:08:13,070 --> 00:08:16,670 +و بعضها سجنا لأن السجل يعني جرد المليان إحنا + +90 +00:08:16,670 --> 00:08:19,230 +بالعامية بيقول جرد المليان ذنوب يعني و أنتو + +91 +00:08:19,230 --> 00:08:23,450 +قاعدين في حالة إراقة الماء من الدلوي من السجل يسمى + +92 +00:08:23,450 --> 00:08:31,120 +أيه يسمى ذنوب فهؤلاء الشباب قاموا بسقاية النوق سجلا + +93 +00:08:31,120 --> 00:08:37,300 +يعني دلو مملوء بالماء على الظمأ طبعا هي وقد كربت + +94 +00:08:37,300 --> 00:08:43,100 +أعناقها أن تقطع لأن سقاية الإبل لا تكون دفعة واحدة + +95 +00:08:43,100 --> 00:08:51,260 +بل تأخذ الإبل مرة أولى تسمى نهل نهل يعني شربة + +96 +00:08:51,260 --> 00:08:56,700 +بسيطة ثم ترفع عن الماء أو يرفع عنها الماء فترة + +97 +00:08:56,700 --> 00:09:05,200 +لترتاح وتهيأ المعدة لاستقبال الماء ثم بعد ذلك تشرب + +98 +00:09:05,200 --> 00:09:13,660 +من الماء كما تشاء لكن هؤلاء الشباب سقوها سجلا على + +99 +00:09:13,660 --> 00:09:20,200 +الظمأ وقد كربت أعناقها أن تقطعها لأنه لا يجوز أن + +100 +00:09:20,200 --> 00:09:26,340 +تشرب الماء دفعة واحدة والحقيقة هذا أيضا ينطبق على + +101 +00:09:26,340 --> 00:09:30,980 +الإنسان فقد علمنا الرسول صلى الله عليه وسلم أن نشرب + +102 +00:09:30,980 --> 00:09:36,700 +الماء على كام دفعة؟ ثلاثة وكل مرة نرفع الإناء عن + +103 +00:09:36,700 --> 00:09:44,180 +أفواهنا ثم بعد ذلك نتنفس خارج الإناء ثم نسمي الله + +104 +00:09:44,180 --> 00:09:49,520 +على الماء ثم نشرب والحقيقة الناظر إلى هديه صلى + +105 +00:09:49,520 --> 00:09:53,220 +الله عليه وسلم في الأكل والشرب سيجد أنه مدارس صحة + +106 +00:09:54,100 --> 00:09:58,560 +لأن العلماء بعد 14 قرن قالوا والله هذا كلام صحيح + +107 +00:09:58,560 --> 00:10:04,860 +الإنسان إذا شرب من الماء دفعة واحدة قد يتسبب له + +108 +00:10:04,860 --> 00:10:10,180 +أمراض وأقلها تلاي في الكبد ولعياذه بالله لكن إذا + +109 +00:10:10,180 --> 00:10:13,220 +شرب الماء على دفعات ثلاثة اللي بيحصل إنه في الدفعة + +110 +00:10:13,220 --> 00:10:19,080 +الأولى والثانية يهيئ المعدة لاستقبال الماء طبعا هو + +111 +00:10:19,080 --> 00:10:25,100 +في هدى أن ترفع الإناء عن فيك .. ليه؟ لكي لا تتنفس + +112 +00:10:25,100 --> 00:10:30,720 +في الماء .. ليه؟ لأن النفس الخارج يكون مليئا + +113 +00:10:30,720 --> 00:10:33,820 +بميكروبات وجراثيم وبلاوي أرجع يعني .. إحنا + +114 +00:10:33,820 --> 00:10:36,920 +ما نعرفهاش ولا نراها يعني .. لكن شوف الرسول صلى + +115 +00:10:36,920 --> 00:10:42,360 +الله عليه و سلم هذا الرجل الأمي بعد 1400 سنة كان + +116 +00:10:42,360 --> 00:10:46,520 +اكتشفوا إنه في الماء .. في النفس الخارج من الإنسان + +117 +00:10:46,520 --> 00:10:49,920 +بيكون فيه ميكروبات وقبل 1400 سنة جالنا ما تشربوش + +118 +00:10:49,920 --> 00:10:55,160 +لا تتنفسوا في الإناء إحنا .. إحنا نطبق هذا اعتقادا + +119 +00:10:55,160 --> 00:10:59,840 +.. سنة خلاص .. اه يعني تباعا لسنة المصطفى شوف + +120 +00:10:59,840 --> 00:11:05,920 +بنكسب حسنات وبنكسب صحتنا .. بعدين بنهديهم .. شوف + +121 +00:11:05,920 --> 00:11:11,050 +حتى .. حتى في أبسط الأمور لا يجوز أن نشرب في إناء + +122 +00:11:11,050 --> 00:11:15,410 +مكسور يعني حق الـ .. الـ .. يعني إحنا بيقول عنه + +123 +00:11:15,410 --> 00:11:19,470 +بالعامي مشجرم يعني أو مشضم أو .. لأنه قال لك اه + +124 +00:11:19,470 --> 00:11:22,550 +والله هذا يعني .. يعني قد تسكن فيه الجراثيم و + +125 +00:11:22,550 --> 00:11:27,410 +الميكروبات أيضا طب .. طب نسمي طبعا إحنا التسمية كل + +126 +00:11:27,410 --> 00:11:31,330 +عمل اللي يبدأ باسم الله فهو مبتور أو أقل بركة ماشي + +127 +00:11:31,330 --> 00:11:35,370 +إحنا هذا .. يعني هذا اتباع لهذه المصطفى أحد علماء + +128 +00:11:35,370 --> 00:11:43,300 +اليابان كان عنده فريق بحث الله أعلم بأعدادهم فعمل + +129 +00:11:43,300 --> 00:11:45,920 +اختبارين اختبار أول لماء زمزم والاختبار الثاني + +130 +00:11:45,920 --> 00:11:49,780 +لتسمية على الماء اختبار الأول وجد أنه ما فيش ماء في + +131 +00:11:49,780 --> 00:11:56,300 +كل العالم يضاهي ماء زمزم جودة ويعني غناء بكل + +132 +00:11:56,300 --> 00:11:59,980 +الأشياء المفيدة للجسم هو الرجل ليس مسلما يعني هو + +133 +00:11:59,980 --> 00:12:03,660 +ياباني لما جاء .. يعني راح اختبر ماء في الـ .. مثلا + +134 +00:12:03,660 --> 00:12:06,040 +في أمريكا، في كندا، بعدين في أفريقيا، في جنوب + +135 +00:12:06,040 --> 00:12:10,200 +أفريقيا، في آسيا، في كل العالم راح ثلاثين، أربعين + +136 +00:12:10,200 --> 00:12:14,780 +نوع من الماء اختبرهم، وبعدين جابوله كأس فيها ماء + +137 +00:12:14,780 --> 00:12:19,100 +زمزم، فاختبرها، فلجأ أنه يفوقها جميعا، قدرة الله + +138 +00:12:19,100 --> 00:12:21,720 +عز وجل، ما هو إحنا يعني في النهاية بنشرب من الماء + +139 +00:12:21,720 --> 00:12:23,980 +زمزم، والرسول صلى الله عليه وسلم قال يعني الماء + +140 +00:12:23,980 --> 00:12:29,070 +زمزم لما شرب له، تصوروا أنهم .. فكروا ياخدوا من + +141 +00:12:29,070 --> 00:12:33,370 +الماء زمزم ب .. ب .. ببطاريات شفت سريعة يعني يقولك + +142 +00:12:33,370 --> 00:12:36,910 +احنا بنشوف هذا الماء .. مستوى الماء يعني لو ناخد + +143 +00:12:36,910 --> 00:12:42,150 +اليوم منه فبينقصش لا ينقص .. لا ينقص أبدا ففكروا + +144 +00:12:42,150 --> 00:12:45,470 +أنهم ياخدوا منه مياه كثيرة جدا و بسرعة يشطوا يعني + +145 +00:12:45,470 --> 00:12:48,690 +يركبوا مواتير و يشطوا فوجدوا أن الماء .. أن الماء + +146 +00:12:48,690 --> 00:12:52,710 +لا ينقص لا ينقص يعني يظل .. يظلوا على نفس المستوى + +147 +00:12:52,710 --> 00:12:56,850 +حتى لو أخدوا منه آلاف الأكواب من الماء مش أكواب + +148 +00:12:56,850 --> 00:12:59,830 +يعني الكوب الصغير يعني كوب يعني اللي هو الـ liter + +149 +00:12:59,830 --> 00:13:04,070 +يعني فقال الحاجة الثانية راح اختبر الماء إذا + +150 +00:13:04,070 --> 00:13:08,850 +ذكر اسم الله عليه وإذا لم يذكر اسم الله عليه فوجد + +151 +00:13:08,850 --> 00:13:15,090 +أن أي ماء إذا ذكرت عليه اسمًا من أسماء الله الحسنى + +152 +00:13:15,090 --> 00:13:19,870 +يتبلور في صورة زاهية في ألوان زاهية بل اه يتبلور + +153 +00:13:19,870 --> 00:13:22,850 +أنت عارف إيه أنت لدرجة علوم تعرف إيش معنى التبلور + +154 +00:13:23,830 --> 00:13:28,810 +يتبلور في أشكال زاهية وكأنه يعني إيه صار عنده فرح + +155 +00:13:28,810 --> 00:13:32,790 +أو عرس أو كذا يعني أما الماء الآخر الذي لا يذكر + +156 +00:13:32,790 --> 00:13:35,970 +اسمًا من أسماء الله عليه فيبقى كما هو أو يتبلور + +157 +00:13:35,970 --> 00:13:39,540 +بأشكال عادية طبعًا هذا بيقولنا و الله طبعًا يعني هذا + +158 +00:13:39,540 --> 00:13:42,920 +الراجل الأمي اللي جالنا سمه الله أو اذكر اسم الله + +159 +00:13:42,920 --> 00:13:46,780 +عز وجل دائمًا ما كانش .. هل كان بيعرف أن الماء كذا + +160 +00:13:46,780 --> 00:13:50,400 +و كذا لكن هذا هدى الله عز وجل نعود إلى هؤلاء + +161 +00:13:50,400 --> 00:13:54,660 +الشبان الذين ثقوا الـ .. على فكرة أنتم في مسألة + +162 +00:13:54,660 --> 00:13:58,720 +الشرب لو جربتوا .. لازم تجربوا طبعًا عشان تعرفوا + +163 +00:13:58,720 --> 00:14:03,440 +فائدة السنة الصحيحة أو اتباع السنة من عدم اتباعها + +164 +00:14:03,440 --> 00:14:10,430 +أن تشرب الماء على عطش باردًا دفعة واحدة طبعًا هو + +165 +00:14:10,430 --> 00:14:15,330 +هيسبب ألمًا شديدًا و خاصة في العينين و في الصداع + +166 +00:14:15,330 --> 00:14:19,790 +الشديد و في العينين بتشعر الإنسان أنه يعني كأنه + +167 +00:14:19,790 --> 00:14:24,050 +فعلًا وكأنه احنا يعني قاعدين .. طبعًا هذا اللي بيجرب + +168 +00:14:24,050 --> 00:14:26,050 +و بيقول سبحان الله .. والله الحمد لله على نعمة + +169 +00:14:26,050 --> 00:14:29,510 +الإسلام .. الحمد لله على نعمة الإسلام .. أنه علمنا + +170 +00:14:29,510 --> 00:14:32,590 +أن لما نشرب .. طبعًا في الشرب .. في الأكل .. في كل + +171 +00:14:32,590 --> 00:14:35,970 +.. حتى في اللبس .. في الملابس .. علمنا الإسلام أنه + +172 +00:14:35,970 --> 00:14:41,020 +نعمل كذا و كذا و كذا .. وهو يريد بهذا فائدة + +173 +00:14:41,020 --> 00:14:45,440 +الإنسان، مصلحة الإنسان، الإسلام ليس له مصلحة شخصية + +174 +00:14:45,440 --> 00:14:50,400 +أن يعلمني أن أشرب أو أكل أو ألبس أو أسير أو أمشي + +175 +00:14:50,400 --> 00:14:54,140 +أو أرد السلام على الناس، ما .. ما .. ما .. يعني ما + +176 +00:14:54,140 --> 00:14:59,010 +مصلحة الإسلام في هذا، إنما مصلحة مين؟ والمجتمع .. + +177 +00:14:59,010 --> 00:15:03,290 +مصلحة الفرد و المجتمع .. هذه مصلحة الإسلام على كل + +178 +00:15:03,290 --> 00:15:08,310 +الأحوال نعود إلى الذين سقوا النوق سجلًا على الظمأ + +179 +00:15:08,310 --> 00:15:15,110 +كُرِبت أعناقها .. لأنهم سقوها على خلاف الأصل موضع + +180 +00:15:15,110 --> 00:15:22,490 +الشاهد في هذا البيت كُرِبت حيث اقترن خبرها أن تقطع + +181 +00:15:22,490 --> 00:15:27,270 +بأن المصدرية قليل ولا كثير، وهذا على القليل، لأن + +182 +00:15:27,270 --> 00:15:32,930 +القليل فيها أن لا يقترن، والكثير .. الـ .. القليل + +183 +00:15:32,930 --> 00:15:39,890 +أن تقترن، والكثير أن لا تقترن، قولي يا بنتي أن + +184 +00:15:39,890 --> 00:15:42,610 +تقطع + +185 +00:15:44,170 --> 00:15:47,630 +و هذا إيه؟ و هذا على القليل طبعًا احنا رأينا في + +186 +00:15:47,630 --> 00:15:52,230 +كادَت النفس أن تفيض عليه أيضًا نفس الشاهد أن خبر كاد + +187 +00:15:52,230 --> 00:15:55,930 +قد اقترن بأن المصدرية و هذا على القليل أيضًا لأن + +188 +00:15:55,930 --> 00:16:00,850 +الكثير فيه ما .. يعني في كادَت وكُرِبت عدم الاقتران + +189 +00:16:01,920 --> 00:16:06,880 +في عندنا شاهد مَرَمَعنا في السابق كَرِبَ القلب من جواه + +190 +00:16:06,880 --> 00:16:12,180 +يذوب حين قال الوشاة هند غضوب احنا مَرَمَعنا هذا البيت + +191 +00:16:12,180 --> 00:16:17,600 +على أن كَرِبَ فعل من أفعال المقاربة التي تدل على قرب + +192 +00:16:17,600 --> 00:16:22,800 +وقوع الخبر رفع اسمًا القلب ونصب خبرًا جملة يذوب + +193 +00:16:22,800 --> 00:16:28,310 +بنضيف لها حاجة بسيطة ولم يقترن الخبر أو خبر كَرِبَ + +194 +00:16:28,310 --> 00:16:33,270 +بأن المصدرية وهذا على الكثير وهذا على إيه؟ إذا + +195 +00:16:33,270 --> 00:16:39,250 +الشاهد عيده ثاني موضع الشاهد كَرِبَ حيث جاء فعلًا من + +196 +00:16:39,250 --> 00:16:45,710 +أفعال المقاربة التي تدل على قرب وقوع الخبر ورفع + +197 +00:16:45,710 --> 00:16:53,430 +اسمًا القلب ونصب خبرًا جملة يذوب ولم يقترن الخبر بأن + +198 +00:16:53,430 --> 00:16:57,990 +المصدرية و هذا على الكثير مين تعيد للشاهد؟ طيب + +199 +00:16:57,990 --> 00:17:02,530 +نسمع الأخت اللي هناك موضع الشاهد كَرِبَ حيث جاء ثاني + +200 +00:17:02,530 --> 00:17:06,550 +أفعال مقاربة تدل على فرض الكواعب الخبر رفع اسمه هو + +201 +00:17:06,550 --> 00:17:11,170 +القلب و نصر خبرًا من يدوبه ولم يقتنن بأن المصدرية + +202 +00:17:11,170 --> 00:17:15,070 +و هذا على الكثير و هذا على الكثير واضح هذا الكلام؟ + +203 +00:17:15,070 --> 00:17:20,260 +ده أسأل أنا هذا واضح؟هذا هو القسم الثاني من أقسام + +204 +00:17:20,260 --> 00:17:25,060 +أفعال المقاربة من حيث الاقتران وعدمه بأن المصدرية + +205 +00:17:25,060 --> 00:17:30,040 +القسم الثالث ممتنع الاقتران وهو كل أفعال الشروع + +206 +00:17:30,040 --> 00:17:33,340 +تلاحظوا معنا أن احنا عندنا أفعال مقاربة كام فعل + +207 +00:17:33,340 --> 00:17:38,300 +كام عددها تلاتة وأفعال الرجائي تلاتة وليس هناك عدد + +208 +00:17:38,300 --> 00:17:42,600 +لأفعال الشروع أو الانشاء قلنا في واجب الاقتران + +209 +00:17:42,600 --> 00:17:48,200 +فعلان وفي جائز الاقتران أربع أفعال المقاربة + +210 +00:17:48,200 --> 00:17:51,460 +والرجاء انتهينا من هنا بضلعنا فقط أفعال الشروع + +211 +00:17:51,460 --> 00:17:56,160 +التي يجب أن لا يقترن فعل خبرها بأن المصدرية يعني + +212 +00:17:56,160 --> 00:18:01,940 +ممتنع الاقتران بأن المصدرية أخذ البرد يشتد شوف + +213 +00:18:01,940 --> 00:18:05,460 +لحظة حتى بسلاقتنا المكسرة وقلنا أخذ البرد أن يشتد + +214 +00:18:05,460 --> 00:18:10,760 +فيه .. بنشعر أن فيها ركاكة لأن الصحيحة فيها أخذ + +215 +00:18:10,760 --> 00:18:17,560 +البرد يشتد بدون أن المصدرية أنشأ الحائك يخيط + +216 +00:18:17,560 --> 00:18:23,100 +الـ ثوب الحائك اللي هو الخياط يعني يخيط الثوب، لا + +217 +00:18:23,100 --> 00:18:27,360 +يجوز أن أقول أن يخيط وطفق المطر ينهمر، أيضًا لا + +218 +00:18:27,360 --> 00:18:33,600 +يجوز أن أقول طفق المطر أن ينهمر إذن هذه الأقسام + +219 +00:18:33,600 --> 00:18:37,380 +الثلاثة لأفعال المقاربة من حيث الاقتران وعدم + +220 +00:18:37,380 --> 00:18:41,720 +الاقتران بأن المصدرية، واجب الاقتران في أعلن حرى + +221 +00:18:41,720 --> 00:18:46,920 +وخللُق، جائز لاقتران أربعة أفعال أوشك وعسى وكادَت + +222 +00:18:46,920 --> 00:18:52,680 +وكُرِبت، ممتنع الاقتران كل أفعال الشروع أو الإنشاء، + +223 +00:18:52,680 --> 00:18:57,200 +هل هذا واضح؟ أسأله مرة ثانية، هل هذا واضح؟ إذا + +224 +00:18:57,200 --> 00:19:01,380 +ننتقل بعد ذلك إلى الموضوع الأخير في أفعال + +225 +00:19:01,380 --> 00:19:06,380 +المقاربة، وهي أفعال المقاربة بين التصرف والجمود + +226 +00:19:09,050 --> 00:19:13,390 +ويمكن احنا مَرَمَعنا في السابق لما درسنا كان و + +227 +00:19:13,390 --> 00:19:17,610 +أخواتها أيضًا قسمناها من حيث التصرف والجمود إلى كام + +228 +00:19:17,610 --> 00:19:23,510 +قسم؟ إلى قسمين متصرفة وجامد المتصرف أيضًا قسمناها + +229 +00:19:23,510 --> 00:19:28,430 +إلى قسمين ما يتصرف تصرفًا ناقصًا وما يتصرف تصرفًا + +230 +00:19:28,430 --> 00:19:33,990 +جامد وكنا قبلها قد عرفنا الجامد وعرفنا المتصرف فمن + +231 +00:19:33,990 --> 00:19:37,650 +يذكِّرُنا ما هو تعريف الفعل الجامد؟ قولي يا بنتي + +232 +00:19:41,420 --> 00:19:46,300 +يلزم صورة واحدة لا يفارقها هذا هو الفعل الجامد أما + +233 +00:19:46,300 --> 00:19:52,980 +الفعل المتصرف نعم هو الفعل الذي لا يلزم صورة واحدة + +234 +00:19:52,980 --> 00:19:58,000 +لكنه يمكن أن نأتي منه بأكثر من صورة وأفعال + +235 +00:19:58,000 --> 00:20:01,740 +المقاربة من حيث التصرف والجمود تنقسم إلى قسمين + +236 +00:20:01,740 --> 00:20:07,720 +أفعال جامدة وأفعال متصرفة الأفعال الجامدة يعني التي + +237 +00:20:07,720 --> 00:20:12,960 +تلزم أو تلازم صورة واحدة ولا تتصرف مطلقًا، وهي كل + +238 +00:20:12,960 --> 00:20:19,480 +أفعالي المقاربة ما عدا كادَ وأوشك، كل أفعال + +239 +00:20:19,480 --> 00:20:25,710 +المقاربة ما عدا كادَ وأوشك هي أفعال جامدة القسم + +240 +00:20:25,710 --> 00:20:32,990 +الثاني أفعال متصرفة وهي تتصرف تصرفًا ناقصًا بمعنى لا + +241 +00:20:32,990 --> 00:20:38,190 +يوجد في أفعال المقاربة ما يتصرف تصرفًا كاملًا بل فقط + +242 +00:20:38,190 --> 00:20:45,810 +فعلان كادَ وأوشك هما متصرفان لكن هما يتصرفان تصرفًا + +243 +00:20:45,810 --> 00:20:51,020 +ناقصًا يعني من كادَ وأوشك نأتي بالمضارع يكاد ويوشك + +244 +00:20:51,020 --> 00:20:56,740 +واسم الفاعل كائد وموشك ولا يوجد غير هذه الصياغ + +245 +00:20:56,740 --> 00:21:03,960 +ولذلك الفعلان كادَ وأوشك يتصرفان تصرفًا إيه ناقصًا + +246 +00:21:03,960 --> 00:21:10,520 +وليس تصرفًا تامًا مر معنا قول الله عز وجل يكادُ زيتها + +247 +00:21:10,520 --> 00:21:15,860 +يضيء ولو لم تمسسه نار ودرسنا يكادُ هذه في السابق + +248 +00:21:15,860 --> 00:21:21,380 +على أنها فعل من أفعال المقاربة التي تدل على قرب + +249 +00:21:21,380 --> 00:21:27,240 +وقوع الخبري رفعت اسمًا زيتها ونصبت خبرًا يضيء احنا + +250 +00:21:27,240 --> 00:21:32,640 +هنضيف إلى هذا الشاهد جملة بسيطة أن يكادُ جاء فعلًا + +251 +00:21:32,640 --> 00:21:40,530 +مضارعًا من كادَ، جاء فعلًا إيه؟ مضارعًا من كادَ، فعل + +252 +00:21:40,530 --> 00:21:44,330 +.. طبعًا فعل مضارع من كادَ، فعل عمل كادَ، وهو من + +253 +00:21:44,330 --> 00:21:47,730 +أفعال المقاربة، وبنُوفِّل شاهدًا، نقبل لشاهدًا، وهو من + +254 +00:21:47,730 --> 00:21:51,110 +أفعال المقاربة التي تدل على قُربِ وقوع الخبر، رفعت + +255 +00:21:51,110 --> 00:21:55,550 +اسمًا زيتها ونصبت خبرًا جملة وجهه، يعني كأننا نضم + +256 +00:21:55,550 --> 00:21:58,610 +الشاهدين في شاهد إيه؟ في شاهد واحد، مين تعب + +257 +00:21:58,610 --> 00:22:00,070 +الشاهد؟ نعم، قولي + +258 +00:22:07,830 --> 00:22:14,550 +ورفعت اسمًا زيتها ونصبت خبرًا جملة إيه؟ جملة يضيء + +259 +00:22:15,050 --> 00:22:19,490 +أيضًا مَرَّنا شاهد على المضارع من أوشك يُوشِكُ ومنفرٌّ من + +260 +00:22:19,490 --> 00:22:25,150 +منيته في بعض غراته يوافقها، و هذا الشاهد كنا قد + +261 +00:22:25,150 --> 00:22:29,950 +ذكرناه في السابق على عدم اقتران خبر يُوشِكُ بأنقى + +262 +00:22:29,950 --> 00:22:34,650 +المصدرية على القليل، ذكرت؟ ذكرناه في المحاضرة + +263 +00:22:34,650 --> 00:22:40,280 +الماضية، أيضًا مُضيف إليه أن هذا يُوشِكُ جاء فعلًا مضارعًا + +264 +00:22:40,280 --> 00:22:45,520 +من أوشكَ فعمل عمل أوشكَ رفع اسمًا من ونصب خبرًا جملة + +265 +00:22:45,520 --> 00:22:52,660 +يوافقها التي لم تقترن بأن المصدرية وهذا قليل عيد + +266 +00:22:52,660 --> 00:22:57,420 +الشاهد مرة ثانية موضع الشاهد يُوشِكُ حيث جاء فعلًا + +267 +00:22:57,420 --> 00:23:06,200 +مضارعًا من أوشكَ فعمل عمل أوشكَ رفع اسمًا من ونصب + +268 +00:23:06,200 --> 00:23:11,760 +خبرًا جملة يوافقها والتي لم تقترن بأنقى المصدرية + +269 +00:23:11,760 --> 00:23:16,080 +وهذا قليل و هذا قليل مين تعين للشاهد غير الأخوات + +270 +00:23:16,080 --> 00:23:21,180 +اللي هيجاوب نعم قوليها الشاهد يَمْشِي كل حيث جاء فعل + +271 +00:23:21,180 --> 00:23:25,860 +مضارعًا من أوشكَ كفَ عمل عمل أوشكَ كفَ رفع اسمًا وهو من + +272 +00:23:25,860 --> 00:23:30,400 +ونصب خبرًا جملة يوافقها وهذا على كتير وهذا على + +273 +00:23:30,400 --> 00:23:36,170 +إيه؟ وهذا على القليل لم يقترن بأن المصدرية وهذا + +274 +00:23:36,170 --> 00:23:39,350 +على إيه؟ على القليل واضح هذا الكلام؟ إذا احنا + +275 +00:23:39,350 --> 00:23:44,470 +عندنا الآن من كادَ وأوشك عندنا المضارع يكاد ويوشك + +276 +00:23:44,470 --> 00:23:49,710 +يتبقى عندنا منه إيه؟ اسم الفاعل اسم الفاعل من أوشك + +277 +00:23:49,710 --> 00:23:55,350 +موشك اسم الفاعل من أوشكَ إيه؟ كما قال الشاعر فموشكة + +278 +00:23:55,350 --> 00:24:02,770 +أرضنا أن تعود خلاف الأنيس وحوشًا يبادى عيد ثاني + +279 +00:24:02,770 --> 00:24:10,530 +فموشكة أرضنا أن تعود خلاف الأنيس وحوشًا يبادى طبعًا + +280 +00:24:10,530 --> 00:24:15,550 +الشاعر بيتحسر على أرضهم التي توشك أن تعود بعد + +281 +00:24:15,550 --> 00:24:19,470 +الأنيس خلاف معناها بعد .. بعد أن كان فيها الأنيس + +282 +00:24:19,470 --> 00:24:25,730 +توشك هذه الأرض أن تكون وحشةً .. وحشةً، ممكن من + +283 +00:24:25,730 --> 00:24:30,950 +الوحشة اللي هي ضد الأنس والألفة أو من جامع وحش، + +284 +00:24:30,950 --> 00:24:34,950 +والوحوش لا تكون في أرض فيها أنيس، هي تكون الأرض + +285 +00:24:34,950 --> 00:24:41,330 +مُوحشة، واليباب هو العدم، يعني كأنها توشك هذه الأرض + +286 +00:24:41,330 --> 00:24:46,870 +بعد أن كان فيها الأنيس أن تكون مُوحشة، مقفرة، + +287 +00:24:46,870 --> 00:24:54,060 +معدمة، موضع الشهادة في هذا البيت موشِكة حيث جاءت اسم + +288 +00:24:54,060 --> 00:25:00,440 +فاعل من أوشِكة، موشِكة جاءت اسم فاعل من أوشِكة عملت + +289 +00:25:00,440 --> 00:25:07,680 +عمل أوشِكة ورفعت اسما ضميرا مستترا تقديره هي ونصبت + +290 +00:25:07,680 --> 00:25:13,860 +خبرا جملة أن تعود، عيتان الشاهد، موضع الشاهد موشِكة + +291 +00:25:13,860 --> 00:25:20,910 +حيث جاءت موشِكة اسم فاعل من أوشِكة، فعملت عمل أوشك + +292 +00:25:20,910 --> 00:25:26,530 +رفعت اسما ضميرا مستترا تقديره هي ونصبت خبرا + +293 +00:25:26,530 --> 00:25:30,730 +جملة أن تعود اللي في الآخر هناك + +294 +00:25:47,280 --> 00:25:51,860 +وخلاص ولسه اتخبرنا جملة إيه أنتو؟ طب السؤال + +295 +00:25:51,860 --> 00:25:56,460 +انظروا إلى البيت، إحنا مش هنعرف البيت لكن في سؤال + +296 +00:25:56,460 --> 00:26:01,460 +الآن أنا قلت في تخريج الشاهد أن اسمها اسم موشِكة + +297 +00:26:01,460 --> 00:26:05,840 +يعني ضمير مستتر جوازًا تقديره هي، طب لماذا لا يكون + +298 +00:26:05,840 --> 00:26:11,140 +أرضنا؟ يعني نقول موشِكة أرضنا، وأرضنا هي اسم موشِكة + +299 +00:26:11,140 --> 00:26:18,350 +مبتدأ مؤخر، ليش طيب مبتدأ مؤخر؟ أرضنا مبتدأ مؤخر صحيح + +300 +00:26:18,350 --> 00:26:22,230 +طب ليش مبتدأ مؤخر مش اسمها موشِكة؟ لأنها معرفة + +301 +00:26:22,230 --> 00:26:27,780 +بالإضافة، وموشِكة يعني إحنا لو بنعرف موشِكة، طب إيش + +302 +00:26:27,780 --> 00:26:32,240 +نعرف موشِكة في هذه الحالة؟ نعرفها خبر مقدم يعني + +303 +00:26:32,240 --> 00:26:39,180 +كأن العبارة على الصحيح أرضنا موشِكة، أرضنا مبتدأ + +304 +00:26:39,180 --> 00:26:43,480 +وموشِكة خبر مبتدأ، إذا هذا هو الصحيح فيها وليس + +305 +00:26:43,480 --> 00:26:47,480 +العكس، طيب هذا الكلام اللي أنا حكيته واضح؟ يا بنيات + +306 +00:26:48,050 --> 00:26:53,110 +ظل عندنا المثال الأخير أو الشاهد الأخير على كائد + +307 +00:26:53,110 --> 00:26:57,130 +آسف .. على كادة أو اسم الفاعل من كادة اللي هو إيه؟ + +308 +00:26:57,130 --> 00:27:01,830 +كائد، وكما قلت نحن يمكن أن نخفف النبر فنقول كايد، و + +309 +00:27:01,830 --> 00:27:05,750 +إحنا كثير من الناس أو الشباب اسمه كايد مش اسمه + +310 +00:27:05,750 --> 00:27:10,310 +كائد، يعني حتى لما نسمي .. نسميه بالنبر بل بتخفيفي + +311 +00:27:10,310 --> 00:27:14,970 +فنقول كايد، طبعًا مافيش كايدة .. إيه؟ مافيش كايدة؟ + +312 +00:27:14,970 --> 00:27:20,040 +مافيش، موضع الشاهد كائد في هذا البيت، الشاهد بيقول أموت + +313 +00:27:20,040 --> 00:27:22,840 +وأسن يوم الرجامي، يوم الرجامي اللي هو أنتو عارفين + +314 +00:27:22,840 --> 00:27:26,880 +العرب كانوا يطلقون على أيام حروبهم أسماء زي ما + +315 +00:27:26,880 --> 00:27:29,980 +إحنا نقول يوم بدر ويوم أحد وهاكذا، أيضًا كان في + +316 +00:27:29,980 --> 00:27:34,700 +السابق عندهم كان مثلًا داحس والغبراء، حرب تمرّت + +317 +00:27:34,700 --> 00:27:40,270 +أربعين عامًا، داحس والغبراء أو البسوس، طبعًا البسوس اسم + +318 +00:27:40,270 --> 00:27:45,030 +العجوز اللي .. اللي أوقعت بين كليب وجساس، وداحس + +319 +00:27:45,030 --> 00:27:49,330 +والغابرة اسم .. اسم فرس، و .. و .. يعني اسم الخيل + +320 +00:27:49,330 --> 00:27:51,850 +اللي كانوا بيتسابقوا فيها، فواحد سبق الثاني ف .. + +321 +00:27:51,850 --> 00:27:56,110 +فحرب استمرت أربعين عامًا، لأن في فرس سبقت فرس، وكيف + +322 +00:27:56,110 --> 00:28:00,030 +فرس هتسبق فرسي؟ وهذا بيدل على جاهليتين، هي + +323 +00:28:00,030 --> 00:28:06,050 +الجاهلية ليست معناه يعني الأمية، كان في عندهم ناس + +324 +00:28:06,050 --> 00:28:10,430 +يكتبون ويقرؤون، لكنها جاهلية فعلًا، التعصب للأمر، + +325 +00:28:10,430 --> 00:28:15,590 +فأربعين عامًا لداحس والغبراء وحرب البسوس استمرت أيضًا + +326 +00:28:15,590 --> 00:28:20,440 +فترة طويلة وانتهت بتشرد قبيلة جساس، وحكم عليهم + +327 +00:28:20,440 --> 00:28:23,240 +بأنهم يعني لا يرحلون إلا في الظاهر وكذا وكذا يعني + +328 +00:28:23,240 --> 00:28:26,920 +أمور كثيرة، أقصد أن هذا الكلام طبعًا ما كان العرب + +329 +00:28:26,920 --> 00:28:30,680 +عليه من سفاهة في الجاهلية، وكيف أن الإسلام جاء + +330 +00:28:30,680 --> 00:28:36,740 +فيعني هذّب من طباعهم ويعني شذّبها وجعلهم يهدؤون، و + +331 +00:28:36,740 --> 00:28:40,500 +العصبية اللي كانت موجودة يعني بدأت تهدأ في النفوس + +332 +00:28:40,500 --> 00:28:44,400 +على كل الأحوال يوم الرجال أيضًا يوم من أيامهم .. من + +333 +00:28:44,400 --> 00:28:47,700 +أيام العرب، يقول أموت أسن يوم الرجال، يعني يكاد أن + +334 +00:28:47,700 --> 00:28:52,900 +يموت من الأسى والحزن يوم الرجال، لكن لاحظوا معايا + +335 +00:28:52,900 --> 00:28:57,320 +الشاعر هذا عنده يقين عالي يقول وإنني يقين يعني أنا + +336 +00:28:57,320 --> 00:29:02,380 +أوقن يقينًا، وإنني أوقن يقينًا طبعًا، واليقين درجة عالية + +337 +00:29:02,380 --> 00:29:07,320 +من الإيمان يعني في إيمان، لكن هذا يقين لرهن يعني + +338 +00:29:07,320 --> 00:29:12,560 +أنا أوقن يقينًا أنني مرهون بالذي أنا كائد ألقاه يعني + +339 +00:29:12,560 --> 00:29:18,270 +أنا يعني عند الشاعر يقين تمامًا بأنه سيلاقي ما هو + +340 +00:29:18,270 --> 00:29:24,050 +مكتوب عليه، بأنني .. بالذي أنا كائد إيه؟ طبعًا هي + +341 +00:29:24,050 --> 00:29:28,370 +فيه جملة محذوفة تقديرها ألقاه، بالذي أنا كائد إيه؟ + +342 +00:29:28,370 --> 00:29:33,230 +ألقاه، يعني صحيح هو؟ يعني يصدر البيت بأنه يكاد أن + +343 +00:29:33,230 --> 00:29:38,530 +يموت من الأسى يوم الحزن وقد يكون هذا الحزن على + +344 +00:29:38,530 --> 00:29:42,570 +نفسه أو على قومه، لكنه في النهاية يقول أنا يعني + +345 +00:29:42,570 --> 00:29:47,210 +عندي يقين تمام بأنني سألاقي ما هو مكتوب عليه + +346 +00:29:47,210 --> 00:29:53,090 +والإنسان في هذه الحالة عندما يعني يؤمن بأنه لن يقع + +347 +00:29:53,090 --> 00:29:58,590 +له إلا ما هو مكتوب عليه، نفسه بتهدأ ويتحول من + +348 +00:29:58,590 --> 00:30:02,930 +الجبن إلى الشجاعة، يصير شجاع ويقدم يعني في الحرب + +349 +00:30:02,930 --> 00:30:08,530 +على كل حال موضع الشاهد كائد، جاءت كائد اسم فاعل من + +350 +00:30:08,530 --> 00:30:14,270 +كادة، كائد جاءت اسم فاعل من مين؟ فعملت عمل كادة + +351 +00:30:14,270 --> 00:30:21,370 +فرفعت اسما ضميرا مستترا تقديره أنا ونصبت خبرا جملة + +352 +00:30:21,370 --> 00:30:26,630 +فعلية محذوفة تقديرها ألقاه، عيد الشاهد الثاني موضع + +353 +00:30:26,630 --> 00:30:33,100 +الشاهد كائد حيث جاءت اسم فاعل من كادة فعملت عمل + +354 +00:30:33,100 --> 00:30:39,340 +كادة رفعت اسما ضميرا مستترا تقديره أنا ونصبت خبرا + +355 +00:30:39,340 --> 00:30:44,960 +جملة فعلية محذوفة تقديرها ألقاه، نعم هناك + +356 +00:30:54,390 --> 00:30:58,590 +واضح هذا الكلام؟ أسأله مرة ثانية، هل هذا واضح؟ إذا + +357 +00:30:58,590 --> 00:31:04,170 +نحن نقول مرة ثانية كاد وأوشك فعلان يتصرفان لكن + +358 +00:31:04,170 --> 00:31:10,250 +تصرفهما تصرف النقص بمعنى يأتي منهما المضارع اسم + +359 +00:31:10,250 --> 00:31:16,590 +الفاعل فقط ويعملان عمل الماضي، هل هذا واضح؟ نعرف + +360 +00:31:16,590 --> 00:31:19,810 +بيت الشعر أموت أسن، وين وصل الدور في الإعراب؟ + +361 +00:31:23,750 --> 00:31:27,590 +أموت فعل مضارع مرفوع وعلامة رفعه الضمة الظاهرة + +362 +00:31:27,590 --> 00:31:33,530 +على آخره، اللي عليها الدور أين الفاعل؟ + +363 +00:31:33,530 --> 00:31:42,090 +والفاعل ضمير مستتر وجوبًا تقديره أنا، أسن هو + +364 +00:31:42,090 --> 00:31:47,490 +هذا صحيح، يعني هذا أحد إعرابيه، لأنه له إعرابان، مفعول + +365 +00:31:47,490 --> 00:31:53,060 +له، والتقدير أموت أسنًا، أموت لأجل الأسن، في إعراب + +366 +00:31:53,060 --> 00:31:59,000 +آخر له حال، أي أموت حال كوني أسنًا، إذا بحسب التقدير + +367 +00:31:59,000 --> 00:32:02,480 +أقوم بالإعراب، والله إذا .. طبعًا هو جاهز إن أنا + +368 +00:32:02,480 --> 00:32:06,680 +أقول عنه أنه مفهوم لأجله، لكن بتقدير أموت لأجل + +369 +00:32:06,680 --> 00:32:12,240 +الأسن أو حال بتقدير أموت حال كوني أسنًا، يعني حالته + +370 +00:32:12,240 --> 00:32:17,720 +لما بيكون .. هو ميت بيكون حزينًا، والحالتين هو منصوب + +371 +00:32:17,720 --> 00:32:23,780 +يوم .. صحيح ظرف زمان منصوب وعلامة نصبه الفتحة + +372 +00:32:23,780 --> 00:32:29,040 +الظاهرة على آخره، الرجامي مضاف إليه مجرور وعلامة جره + +373 +00:32:29,040 --> 00:32:35,600 +الكسرة الظاهرة اللي أمامك، وإنني .. + +374 +00:32:35,600 --> 00:32:39,420 +بل، واو حالية، حرف مبني على الفتح لا محل له من + +375 +00:32:39,420 --> 00:32:40,540 +الإعراب اللي جنبك + +376 +00:32:46,740 --> 00:32:51,100 +لاحظوا معايا إنني تتكون من كم كلمة؟ من ثلاثة، بل + +377 +00:32:51,100 --> 00:32:56,240 +من ثلاثة، إن والنون والياء، إن حرف توكيد ونصب مبني + +378 +00:32:56,240 --> 00:32:58,900 +على الفتح لما محل له من الإعراب، اللي جنبك النون + +379 +00:33:01,600 --> 00:33:06,560 +لكن دخولها عليها إننا ندخل جائز وليس واجب، اتصلت إن + +380 +00:33:06,560 --> 00:33:10,680 +بياء المتكلم، فجاز أن ندخل عليها نون الوقاية، تُقي + +381 +00:33:10,680 --> 00:33:14,760 +الفعلة تُقي أزرع الحرف من الكسرة لكن يجوز أن أقول + +382 +00:33:14,760 --> 00:33:19,280 +إني، جائز، إنما هنا الشعر أراد أن يقول إنني، فالنون + +383 +00:33:19,280 --> 00:33:23,740 +للوقاية، حرف مبني على الكسر لما محل له من الإعراب + +384 +00:33:23,740 --> 00:33:24,660 +اللي جنبك الياء + +385 +00:33:27,280 --> 00:33:32,060 +صحيح، ضمير متصل مبني على السكون في محل نصب اسم إن + +386 +00:33:32,060 --> 00:33:36,880 +يقينًا .. طيب أنتِ يلا قولِيها + +387 +00:33:40,290 --> 00:33:42,630 +لاحظوا معايا أنا لما بشرح البيت شرحت البيت قلت + +388 +00:33:42,630 --> 00:33:46,130 +للشعب، وقول وإنني أوقن ويقينًا، هو أين راح "أوقن" + +389 +00:33:46,130 --> 00:33:50,610 +محذوفًا، إذا يقينًا المفروض مطلق لفعل محذوف تقديره + +390 +00:33:50,610 --> 00:33:55,350 +أوقن منصوب وعلامة نصبه الفتحة الظاهرة، مفروض مطلق + +391 +00:33:55,350 --> 00:34:00,310 +لفعل محذوف، منصوب وعلامة نصبه الفتحة الظاهرة، طبعًا + +392 +00:34:00,310 --> 00:34:02,450 +تقديره الفعل أوقن، لرهن + +393 +00:34:05,910 --> 00:34:08,690 +عارفين إيش معنى اللام المزحلقة؟ طبعًا إحنا إن شاء الله + +394 +00:34:08,690 --> 00:34:13,090 +سندرسها عند حديثنا عن إن وأخواتها بالتفصيل، لكن + +395 +00:34:13,090 --> 00:34:16,670 +بسرعة بنقول اللام المزحلقة معناها اللام التي زحلقت + +396 +00:34:16,670 --> 00:34:21,790 +من اسم إن إلى خبرها عند توكيد الجملة بإِنَّ، كي لا + +397 +00:34:21,790 --> 00:34:26,390 +يتوالى مؤكدان، فاللام اسمها اللام المزحلقة، طالبة + +398 +00:34:26,390 --> 00:34:28,910 +قالت لأ هذه لام التوكيد، بنقولها ماشي صحيح هي لام + +399 +00:34:28,910 --> 00:34:32,750 +توكيد هي لام توكيد في الأصل، حرف مبني ولا محل له + +400 +00:34:32,750 --> 00:34:34,170 +الإعراب، اللي جنبك "راه none" + +401 +00:34:36,930 --> 00:34:40,370 +طبعًا اللام المزحلقة تكون في خبر بشكل عام، تكون في + +402 +00:34:40,370 --> 00:34:42,890 +خبر إن بشكل .. لكن هي ممكن أن تتصل بالاسم وضمير + +403 +00:34:42,890 --> 00:34:47,050 +الفصل وغيرين .. خبر إن واجب هنا .. خبر إن مرفوع + +404 +00:34:47,050 --> 00:34:54,410 +و علامة رفعه الضمة الظاهرة، بالذي .. + +405 +00:34:55,650 --> 00:34:59,530 +بالذي، الباء حرف جر مبني على الكسر لا محل له من + +406 +00:34:59,530 --> 00:35:03,770 +الإعراب، الذي اسمه مجرور بالباء وعلامة جره الكسرة + +407 +00:35:03,770 --> 00:35:08,750 +الظاهرة، الذي اسمه اسم موصول مبني على السكون في محل + +408 +00:35:08,750 --> 00:35:16,430 +جر بالباء، أنا الأخت اللي هناك صحيح، ضمير منفصل مبني + +409 +00:35:16,430 --> 00:35:21,710 +على السكون في محل رفع مبتدأ، كائد خبر المبتدأ + +410 +00:35:21,710 --> 00:35:24,830 +مرفوع وعلامة رفعه الضمة الظاهرة اللي وراه، أين اسم + +411 +00:35:24,830 --> 00:35:25,330 +كائد؟ + +412 +00:35:29,250 --> 00:35:34,530 +وجوبًا تقديره أنا أيضًا، إحنا قلنا رفع اسمًا ضميرًا + +413 +00:35:34,530 --> 00:35:38,330 +مستترًا تقديره أنا، يبقى اسم كائد ضمير مستتر وجوبًا + +414 +00:35:38,330 --> 00:35:44,970 +تقديره أنا، أين خبر كائد؟ وخبر كائد جملة فعلية + +415 +00:35:44,970 --> 00:35:50,070 +محذوفة تقديرها ألقاه، جملة فعلية محذوفة تقديرها + +416 +00:35:50,070 --> 00:35:54,560 +ألقاه، اللي عليها الدور، جملة أنا كائد ألقاه، ما + +417 +00:35:54,560 --> 00:35:58,560 +إعرابها، صلة الموصول إلى محل لها من الإعراب، اللي + +418 +00:35:58,560 --> 00:36:03,360 +عليها الدور، جملة إنني يقينًا لرهن بالذي أنا كائد، و + +419 +00:36:03,360 --> 00:36:09,340 +ما إعرابها، جملة كلها، لو انتبهتِ لانتبهتِ إن واحدة + +420 +00:36:09,340 --> 00:36:13,640 +منكن أعربت الواو حاليًا، فعلى طول الجملة إنني + +421 +00:36:13,640 --> 00:36:17,680 +كائد، إنني يقينًا أُرَهِّنُ بالذي أنا كائد فيه محل نصب + +422 +00:36:17,680 --> 00:36:22,110 +حالياً نحن قربنا الواو إيه؟ إذا الجملة اللي بعدها + +423 +00:36:22,110 --> 00:36:29,290 +بتكون في محل نصب حال، كيف حاله؟ كنا بهذا بننتهي من + +424 +00:36:29,290 --> 00:36:33,330 +الحديث عن أفعال المقاربة، المحاضرة القادمة إن شاء + +425 +00:36:33,330 --> 00:36:37,410 +الله، كما تعودوا تقرأوا أفعال المقاربة بشكل كامل ثم + +426 +00:36:37,410 --> 00:36:41,750 +نبدأ بعد ذلك بالحديث عن أنّ وأخواتها diff --git a/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/Y74B5323T5s_postprocess.srt b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/Y74B5323T5s_postprocess.srt new file mode 100644 index 0000000000000000000000000000000000000000..b37e2b910346d4c8d85bc7cf6133e27d51f1cd9b --- /dev/null +++ b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/Y74B5323T5s_postprocess.srt @@ -0,0 +1,1704 @@ +1 +00:00:12,000 --> 00:00:15,840 +طيب عوض بالله من الشطائر الرجيم بسم الله الرحمن + +2 +00:00:15,840 --> 00:00:22,540 +الرحيم في المحاضر الماضي بدأنا في الحديث عن اقتران + +3 +00:00:22,540 --> 00:00:27,840 +أفعال المقاربة بان المصدرية وقسمناها إلى ثلاثة + +4 +00:00:27,840 --> 00:00:33,160 +أقسام من حيث اقترانها وعدم اقترانها واجب الاقتران + +5 +00:00:33,160 --> 00:00:40,350 +قلنا فعلان حرى وخلولقوجائز الاقتران أربعة أفعال + +6 +00:00:40,350 --> 00:00:50,410 +أوشك وعسى وكاد وكرب وقلنا مع أوشك وعسى الكثير فيها + +7 +00:00:50,410 --> 00:00:55,270 +أن يقترن فعل خبرها بأن المصدرية والقليل أن لا + +8 +00:00:55,270 --> 00:01:00,710 +يقترن فعل خبرها بأن المصدرية مع كاد وكرب الأمر + +9 +00:01:00,710 --> 00:01:06,690 +بالعكسالكثير أن لا يقترن فعل خبرها بأن المصدرية + +10 +00:01:06,690 --> 00:01:12,290 +والقليل أن يقترن فعل خبرها بأن المصدرية درسنا على + +11 +00:01:12,290 --> 00:01:18,470 +ذلك شواهد من القرآن الكريم ومن الشعر عسى ربكم أن + +12 +00:01:18,470 --> 00:01:24,760 +يرحمكم فعسى الله أن يأتي بالفتحفي هتين الأياتين + +13 +00:01:24,760 --> 00:01:30,900 +وجدنا أن فعل خبر عسى أن يرحمكم وأن يأتي قد اقترن + +14 +00:01:30,900 --> 00:01:35,640 +بأنأ المصدرية على الكثير أما في قول الشاعر عسى + +15 +00:01:35,640 --> 00:01:42,140 +الكرب الذي أمسيت فيه يكون وراه فرج قريب فلم يقترن + +16 +00:01:42,140 --> 00:01:48,520 +فعل خبر عسى بأنأ المصدرية على القليل أما قول + +17 +00:01:48,520 --> 00:01:55,250 +الشاعر يشكوا من فر من منيتهفي بعض غراته يوافقها، + +18 +00:01:55,250 --> 00:02:00,470 +ايضا في هذا البيت لم يقترن خبر يوشك جملة يوافقها + +19 +00:02:00,470 --> 00:02:05,870 +بانقى المصدرية وهذا على القليل ايضا ثم انتقلنا بعد + +20 +00:02:05,870 --> 00:02:11,250 +ذلك للحديث عن كادا و كاروباالتي حكمها أن الكثير + +21 +00:02:11,250 --> 00:02:16,570 +فيها أن لا يقترن فعل خبرها بأن المصدرية والقليل أن + +22 +00:02:16,570 --> 00:02:22,690 +يقترن في قول الله عز وجل فذبحوها وما كادوا يفعلون + +23 +00:02:22,690 --> 00:02:28,470 +لم يقترن فعل خبري كدا بأن المصدرية وهذا كثير أما + +24 +00:02:28,470 --> 00:02:33,650 +في قول الشاعر كادت النفس أن تفيض عليه إذ غدا + +25 +00:02:33,650 --> 00:02:40,720 +حشوريطة وبروديفلم يقترن أو فاقترن خبر كاده وهو أن + +26 +00:02:40,720 --> 00:02:45,700 +تفيض بأن المصدرية وهذا على القليل وليس على الكثير + +27 +00:02:45,700 --> 00:02:50,860 +أعتقد أننا وصلنا إلى هنا في المحاضرة الماضية فهل + +28 +00:02:50,860 --> 00:02:56,130 +من سؤال إلى ما وصلنا إليه في أي سؤال؟إذا نكمل في + +29 +00:02:56,130 --> 00:03:01,270 +إعراب البيت أعربنا كادة النفس أن تفيض عليه وكادة + +30 +00:03:01,270 --> 00:03:06,250 +أعربناها فعل ماضي ناقص مبني على الفتح والتاء تاء + +31 +00:03:06,250 --> 00:03:11,110 +التأنيث الساكنة حرف مبني على السكون لا محل له من + +32 +00:03:11,110 --> 00:03:17,870 +الإعراب النفس اسم كادةمرفوعة علامة رفع الدم + +33 +00:03:17,870 --> 00:03:23,490 +الظاهرة وان حرف مصدر ونصب مبني على السكون لا محل + +34 +00:03:23,490 --> 00:03:28,970 +له من الإعراب تفيضة فعل مضارع منصوب بان وعلامة + +35 +00:03:28,970 --> 00:03:32,910 +نصبه الفتحة الظاهرة والفاعل ضمير مستتر جوازا + +36 +00:03:32,910 --> 00:03:38,170 +تقديره هي يعود إلى النفس وعليه جار ومجرور متعلق + +37 +00:03:38,170 --> 00:03:42,390 +بالفعل تفيضة وجملة أن تفيض عليه في محل نصب خبر + +38 +00:03:42,390 --> 00:03:47,720 +كادتإلى هنا وصلنا في الإعراب فسنكمل باقي إعراب + +39 +00:03:47,720 --> 00:03:51,840 +البيت يلا نبدأ من الخلف ناشي نبدأ من الأخت الأولى + +40 +00:03:51,840 --> 00:03:59,300 +هناك مش إذا إذ إذا إذ ضرف لما مضى من الزمان إذا إذ + +41 +00:03:59,300 --> 00:04:05,950 +ضرف لما مضى من الزمان لو تذكرنا إذاقلنا إذا ظرف + +42 +00:04:05,950 --> 00:04:12,210 +لما يُستقبل من الزمان، لكن إذ لما إيه؟ إذ غدا، إذ + +43 +00:04:12,210 --> 00:04:17,310 +صار، صار يعني صار وانتهى، إذا إذ ظرف لما مضى من + +44 +00:04:17,310 --> 00:04:21,830 +الزمان مبني على السكون في محل نصب، طبعا واضح هناك + +45 +00:04:21,830 --> 00:04:28,130 +فرق كبير بينه وبين إذا، صحيح كلاهما يتفقان في أنه + +46 +00:04:28,130 --> 00:04:35,190 +ظرفلكن ذاك إذا لمى يستقبل وإذ لمى مضى هذا أولا + +47 +00:04:35,190 --> 00:04:41,930 +ثانيا في إذا قلنا ظرف لمى يستقبل من الزمان تضمن + +48 +00:04:41,930 --> 00:04:50,090 +معنى الشرط أما إذ فليس له علاقة بالشرطية إذا إذ + +49 +00:04:50,090 --> 00:04:53,870 +أقوله مرة ثانية ظرف لمى مضى من الزمان مبني على + +50 +00:04:53,870 --> 00:04:56,070 +السكون في محل نصب غدا + +51 +00:04:59,070 --> 00:05:03,070 +طبعا لأنه غدا و مع أنه غدا مش من .. من أخوات كانة + +52 +00:05:03,070 --> 00:05:08,510 +لكن هو بمعنى صار يعني بيعمل عمل صار فغدا فعل ناضل + +53 +00:05:08,510 --> 00:05:14,250 +ناقص مبني على فتح مقدر على الفتحة المقدرة اللي + +54 +00:05:14,250 --> 00:05:15,550 +جنبك أين اسمه + +55 +00:05:18,850 --> 00:05:23,070 +يعود على .. على الميت .. اه يعود على الميت اذا غدا + +56 +00:05:23,070 --> 00:05:29,510 +الميت وحشوة ريطة فاسم غدا ضمير مستتر جوازا تقديره + +57 +00:05:29,510 --> 00:05:33,410 +هو اللي في الطرف هناك .. الأخت اللي في الطرف هناك + +58 +00:05:33,410 --> 00:05:40,650 +حشوة .. + +59 +00:05:40,650 --> 00:05:46,850 +الفتحة الظاهرة على اخرى .. حشوة .. خبرغدا منصوب + +60 +00:05:46,850 --> 00:05:50,990 +علامة نصبه الفتحة الظاهرة، طبعا فتحة ظاهرة لأن أخر + +61 +00:05:50,990 --> 00:05:55,990 +وو والياء والوو قلنا سابقا تظهر عليها الفتحة + +62 +00:05:55,990 --> 00:06:02,530 +لخفتها، ريطة اللي أمامك مضاف إليه مجرور وعلامة جره + +63 +00:06:02,530 --> 00:06:07,550 +الكسر الظاهر، وبرودي لا + +64 +00:06:07,550 --> 00:06:12,430 +محل له من الإعراب الوو حرف عطف مبني على الفتح لا + +65 +00:06:12,430 --> 00:06:19,450 +محل له من الإعراب، اللي جنبك بروديعلى .. على ريطة + +66 +00:06:19,450 --> 00:06:23,590 +برودي معطوف على ريطة مجرور وعلامة وجره الكسرة + +67 +00:06:23,590 --> 00:06:28,690 +الظاهرة على آخره هل هذا واضح في أي سؤال عن هذا + +68 +00:06:28,690 --> 00:06:34,010 +البيت في الشاهد أو في الإعراب إذا نكمل شاهد على + +69 +00:06:34,010 --> 00:06:41,370 +كربةقال الشاعر سقاها ذول أحلامي سجلا على الظمأ وقد + +70 +00:06:41,370 --> 00:06:48,010 +كربت أعناقها أن تقطع سقاها ذول أحلامي الها في + +71 +00:06:48,010 --> 00:06:52,920 +سقاها بتنقض على .. على النوق، القبل يعنيسقاها يعني + +72 +00:06:52,920 --> 00:06:57,780 +سقى القبل ذو الأحلام احنا بنقول هيك مصطلح ذو + +73 +00:06:57,780 --> 00:07:01,560 +الأحلام وانها يعني الشباب اللي لسه ماعندهم مش خبرة + +74 +00:07:01,560 --> 00:07:06,740 +الشباب اللي لسه ما زالوا في مقتبل العمر ما .. ما + +75 +00:07:06,740 --> 00:07:10,500 +.. ما .. يعني لم يصارعوا الحياة فيأخذوا خبرة في + +76 +00:07:10,500 --> 00:07:16,200 +الحياة ولذلك سقوها يعني سقوا النقل سجلا على الظمن + +77 +00:07:16,200 --> 00:07:22,610 +السجل هو الدلو المملوك مش أي دلوشوف الدلو إذا كان + +78 +00:07:22,610 --> 00:07:27,550 +فارغا يسمى دلوا كما جاء في قول الله عز وجل في سورة + +79 +00:07:27,550 --> 00:07:32,110 +يوسف فأدلى دلوه قال يا بشرى هذا غلامي أدلى الدلو و + +80 +00:07:32,110 --> 00:07:36,890 +هو فارغ فقال تعالى عنه دلو هو فارغ لكن إذا ملئ + +81 +00:07:36,890 --> 00:07:42,990 +بالماء يسمى السجنفإذا قمت بإفراغ الماء منه، يعني + +82 +00:07:42,990 --> 00:07:46,970 +إحنا في حالة إفراغ الماء منه يسمى The Nome، يسمى + +83 +00:07:46,970 --> 00:07:49,390 +إيه؟ The Nome ولذلك الرسول صلى الله عليه وسلم في + +84 +00:07:49,390 --> 00:07:53,390 +حديث صحيح عنه، أيه وعلى .. على .. لما بالى + +85 +00:07:53,390 --> 00:07:57,510 +الأعرابي في المسجد، فقال لا تزرموا، الصحابة كانوا + +86 +00:07:57,510 --> 00:08:01,670 +عايزين يضربوايعني لحجوه قالهم يعني لا تزرموا لأنه + +87 +00:08:01,670 --> 00:08:06,930 +لو جري وراه هيجري و هيجري و هينجس المسجد كله فخلوا + +88 +00:08:06,930 --> 00:08:13,070 +لا تزرموا و أريقوا عليه في بعض الروايات تقول ذنوبا + +89 +00:08:13,070 --> 00:08:16,670 +و بعضها سجنا لأن السجن يعني جرد المليان احنا + +90 +00:08:16,670 --> 00:08:19,230 +بالعامية بيقول جرد المليان ذنوب يعني و انتوا + +91 +00:08:19,230 --> 00:08:23,450 +قاعدين في حالة إراقة الماء من الدلوي من السجن يسمى + +92 +00:08:23,450 --> 00:08:31,120 +أيه يسمى ذنوب فهؤلاء الشبابقاموا باسقاء النوق سجلا + +93 +00:08:31,120 --> 00:08:37,300 +يعني دلوا مملوئا بالماء على الظمأ طبعا هي وقد كربت + +94 +00:08:37,300 --> 00:08:43,100 +أعناقها أن تقطع لأن سقيا الإبل لا يكون دفعة واحدة + +95 +00:08:43,100 --> 00:08:51,260 +بل تأخذ الإبل مرة أولى تسمى نهل نهل يعني شربة + +96 +00:08:51,260 --> 00:08:56,700 +بسيطة ثم ترفع عن الماء أو يرفع عنها الماء فترة + +97 +00:08:56,700 --> 00:09:05,200 +لترتاحوتتهيأ المعدة لاستقبال الماء ثم بعد ذلك تشرب + +98 +00:09:05,200 --> 00:09:13,660 +من الماء كما تشاء لكن هؤلاء الشباب سقوها سجلا على + +99 +00:09:13,660 --> 00:09:20,200 +الظمأ وقد كربت أعناقها أن تقطعها لأنه لا يجوز أن + +100 +00:09:20,200 --> 00:09:26,340 +تشرب الماء دفعة واحدة والحقيقة هذا أيضا ينطبق على + +101 +00:09:26,340 --> 00:09:30,980 +الإنسانفقد علمنا الرسول صلى الله عليه وسلم أن نشرب + +102 +00:09:30,980 --> 00:09:36,700 +الماء على كام دفعة؟ ثلاثة وكل مرة نرفع الإناء عن + +103 +00:09:36,700 --> 00:09:44,180 +أفواهنا ثم بعد ذلك نتنفس خارج الإناء ثم نسم الله + +104 +00:09:44,180 --> 00:09:49,520 +على الماء ثم نشرب والحقيقة الناظر إلى هديه صلى + +105 +00:09:49,520 --> 00:09:53,220 +الله عليه وسلم في الأكل والشرب سيجد أنه مدارس صحة + +106 +00:09:54,100 --> 00:09:58,560 +لأن العلماء بعد 14 قرن قالوا والله هذا كلام صحيح + +107 +00:09:58,560 --> 00:10:04,860 +الإنسان إذا شرب من الماء دفعة واحدة قد يتسبب له + +108 +00:10:04,860 --> 00:10:10,180 +أمراض وأقلها تلاي في الكبد ولعياذه بالله لكن إذا + +109 +00:10:10,180 --> 00:10:13,220 +شرب الماء على دفعات ثلاثة اللي بيحصل إنه في الدفعة + +110 +00:10:13,220 --> 00:10:19,080 +الأولى والثانية يهيئ المعدة لاستقبال الماءطبعا هو + +111 +00:10:19,080 --> 00:10:25,100 +في هدهي أن ترفع الإناء عنفيك .. ليه؟ لكي لا تتنفس + +112 +00:10:25,100 --> 00:10:30,720 +في الماء .. ليه؟ لأن النفس الخارج يكون مليئا + +113 +00:10:30,720 --> 00:10:33,820 +بميكروبات وجرثيم وبلاوز أرجع يعني .. احنا + +114 +00:10:33,820 --> 00:10:36,920 +مانعرفهاش ولا نراها يعني .. لكن شوف الرسول صلى + +115 +00:10:36,920 --> 00:10:42,360 +الله عليه و سلم هذا الرجل الأميبعد 1400 سنة كان + +116 +00:10:42,360 --> 00:10:46,520 +اكتشفوا انه في الماء .. في النفس الخارج من الإنسان + +117 +00:10:46,520 --> 00:10:49,920 +بيكون فيه مايكروبات و قبل 1400 سنة جالنا ما تشربوش + +118 +00:10:49,920 --> 00:10:55,160 +لا تتنفسوا في القناع احنا .. احنا نطبق هذا اعتقادا + +119 +00:10:55,160 --> 00:10:59,840 +.. سنة خلاص .. اه يعني تباعا لسنة المصطفى شوف + +120 +00:10:59,840 --> 00:11:05,920 +بنكسب حسنات و بنكسب صحتنا .. بعدين بنهديهم .. شوف + +121 +00:11:05,920 --> 00:11:11,050 +حتى .. حتى في أبسط الأمورلا يجوز أن نشرب في إناء + +122 +00:11:11,050 --> 00:11:15,410 +مكسر يعني حق ال .. ال .. يعني احنا بيقول عنه + +123 +00:11:15,410 --> 00:11:19,470 +بالعامي مشجرم يعني او مشضم او .. لأنه قال لك اه + +124 +00:11:19,470 --> 00:11:22,550 +والله هذا يعني .. يعني قد تسكن فيه الجراثيم و + +125 +00:11:22,550 --> 00:11:27,410 +الميكروبات أيضا طب .. طب نسمي طبعا احنا التسمية كل + +126 +00:11:27,410 --> 00:11:31,330 +عمل اللي يبدأ باسم الله فهو مبتور او اقل بركة ماشي + +127 +00:11:31,330 --> 00:11:35,370 +احنا هذا .. يعني هذا اتباع لهذه المصطفى أحد علماء + +128 +00:11:35,370 --> 00:11:43,300 +اليابان كان عنده فريق بحثالله أعلم بأعدادهم فعمل + +129 +00:11:43,300 --> 00:11:45,920 +اختبارين اختبار اول لماء زمزم والاختبار الثاني + +130 +00:11:45,920 --> 00:11:49,780 +للتسمي على الماء اختبار الاول وجد انه مافيش ماء في + +131 +00:11:49,780 --> 00:11:56,300 +كل العالم يضاهي ماء زمزم جودة ويعني غناء بكل + +132 +00:11:56,300 --> 00:11:59,980 +الأشياء المفيدة للجسم هو الراجل ليس مسلما يعني هو + +133 +00:11:59,980 --> 00:12:03,660 +يابانيلما جاء .. يعني راح اختبر ماء في ال .. مثلا + +134 +00:12:03,660 --> 00:12:06,040 +في أمريكا، في كندا، بعدين في أفريقيا، في جنوب + +135 +00:12:06,040 --> 00:12:10,200 +أفريقيا، في آسيا، في كل العالم راح تلاتين، أربعين + +136 +00:12:10,200 --> 00:12:14,780 +نوع من الماء اختبرهم، و بعدين جابوله كاس فيها ماء + +137 +00:12:14,780 --> 00:12:19,100 +زمزم، فاختبرها، فلجأ أنه يفوقها جميعا، قدرة الله + +138 +00:12:19,100 --> 00:12:21,720 +عز وجل، ما هو احنا يعني في النهاية بنشرب من الماء + +139 +00:12:21,720 --> 00:12:23,980 +زمزم، و الرسول صلى الله عليه و سلم قال يعني الماء + +140 +00:12:23,980 --> 00:12:29,070 +زمزم لما شرب له، تصوروا أنهم ..فكروا ياخدوا من + +141 +00:12:29,070 --> 00:12:33,370 +الماء زمزم ب .. ب .. بطاريات شفت سريعة يعني يقولك + +142 +00:12:33,370 --> 00:12:36,910 +احنا بنشوف هذا الماء .. المستوى الماء يعني لو ناخد + +143 +00:12:36,910 --> 00:12:42,150 +اليوم منه فبينقصش لا ينقص .. لا ينقص أبدا ففكروا + +144 +00:12:42,150 --> 00:12:45,470 +انهم ياخدوا منه مياه كثيرة جدا و بسرعة يشطوا يعني + +145 +00:12:45,470 --> 00:12:48,690 +يركبوا مواتير و يشطوا فوجدوا ان الماء .. ان الماء + +146 +00:12:48,690 --> 00:12:52,710 +لا ينقص لا ينقص يعني يظل .. يظلوا على نفس المستوى + +147 +00:12:52,710 --> 00:12:56,850 +حتى لو أخدوا منه آلاف الأكواب من الماءمش أكواب + +148 +00:12:56,850 --> 00:12:59,830 +يعني الكوب الصغير يعني كوب يعني اللي هو ال الف + +149 +00:12:59,830 --> 00:13:04,070 +liter يعني فقال الحاجة التانية راح اختبر الماء إذا + +150 +00:13:04,070 --> 00:13:08,850 +ذكر اسم الله عليه وإذا لم يذكر اسم الله عليه فوجد + +151 +00:13:08,850 --> 00:13:15,090 +أن أي ماء إذا ذكرت عليه اسما من أسماء الله الحسنى + +152 +00:13:15,090 --> 00:13:19,870 +يتبلور في صورة زاهية في ألوان زاهية بل اه يتبلور + +153 +00:13:19,870 --> 00:13:22,850 +انت عارف ايه انت لدرجة علوم تعرف ايش معنى التبلور + +154 +00:13:23,830 --> 00:13:28,810 +يتبلور في أشكال زاهية و كأنه يعني إيه صار عنده فرح + +155 +00:13:28,810 --> 00:13:32,790 +أو عرس أو كذا يعني أما الماء الآخر الذي لا يذكر + +156 +00:13:32,790 --> 00:13:35,970 +اسم من أسماء الله عليه فيبقى كما هو أو يتبلور + +157 +00:13:35,970 --> 00:13:39,540 +بأشكال عاديةطبعا هذا بيقولنا و الله طبعا يعني هذا + +158 +00:13:39,540 --> 00:13:42,920 +الراجل الأمي اللي جالنا سمه الله او اذكر اسم الله + +159 +00:13:42,920 --> 00:13:46,780 +عز وجل دائما ماكانش .. هل كان بيعرف انه الماء كذا + +160 +00:13:46,780 --> 00:13:50,400 +و كذا لكن هذا هدوي الله عز وجل نعود إلى هؤلاء + +161 +00:13:50,400 --> 00:13:54,660 +الشبان الذين ثقوا ال .. على فكرة انتوا في مسألة + +162 +00:13:54,660 --> 00:13:58,720 +الشرب لو جربتوا .. لازم تجربوا طبعا عشان تعرفوا + +163 +00:13:58,720 --> 00:14:03,440 +فائدة السنة الصحيحة او اتباع السنة من عدم اتباعها + +164 +00:14:03,440 --> 00:14:10,430 +ان تشرب الماءعلى عطش باردا دفعة واحدة طبعا هو + +165 +00:14:10,430 --> 00:14:15,330 +هيسبب ألم شديدا و خاصة في العينين و في الصداع + +166 +00:14:15,330 --> 00:14:19,790 +الشديد و في العينين بتشعر الإنسان انه يعني كأنه + +167 +00:14:19,790 --> 00:14:24,050 +فعلاو كأنه احنا يعني قاعدين .. طبعا هذا اللي بيجرب + +168 +00:14:24,050 --> 00:14:26,050 +و بيقول سبحان الله .. والله الحمد لله على نعمة + +169 +00:14:26,050 --> 00:14:29,510 +الإسلام .. الحمد لله على نعمة الإسلام .. انه علمنا + +170 +00:14:29,510 --> 00:14:32,590 +انه لما نشرب .. طبعا في الشرب .. في الأكل .. في كل + +171 +00:14:32,590 --> 00:14:35,970 +.. حتى في اللبس .. في الملابس .. علمنا الإسلام انه + +172 +00:14:35,970 --> 00:14:41,020 +نعمل كذا و كذا و كذا .. وهو يريد بهذافائدة + +173 +00:14:41,020 --> 00:14:45,440 +الإنسان، مصلحة الإنسان، الإسلام ليس له مصلحة شخصية + +174 +00:14:45,440 --> 00:14:50,400 +أن يعلمني أن أشرب أو أكل أو ألبس أو أسير أو أمشي + +175 +00:14:50,400 --> 00:14:54,140 +أو أرد السلام على الناس، ما .. ما .. ما .. يعني ما + +176 +00:14:54,140 --> 00:14:59,010 +مصلحة الإسلام في هذا، إنما مصلحة مين؟والمجتمع .. + +177 +00:14:59,010 --> 00:15:03,290 +مصلحة الفرد و المجتمع .. هذه مصلحة الإسلام على كل + +178 +00:15:03,290 --> 00:15:08,310 +الأحوال نعود إلى الذين سقوا النوق سجلا على الظمأ + +179 +00:15:08,310 --> 00:15:15,110 +كرُبت أعناقها .. لأنهم سقوها على خلاف الأصل موضع + +180 +00:15:15,110 --> 00:15:22,490 +الشهاد في هذا البيت كرُبت حيث اقترنخبرها أن تقطع + +181 +00:15:22,490 --> 00:15:27,270 +بأن المصدرية قليل ولا كثير، وهذا على القليل، لأن + +182 +00:15:27,270 --> 00:15:32,930 +القليل فيها أن لا يقترن، والكثير .. ال .. القليل + +183 +00:15:32,930 --> 00:15:39,890 +أن تقترن، والكثير أن لا تقترن، قولي يا بنتي أن + +184 +00:15:39,890 --> 00:15:42,610 +تقطع + +185 +00:15:44,170 --> 00:15:47,630 +و هذا ايه؟ و هذا على القليل طبعا احنا رأينا في + +186 +00:15:47,630 --> 00:15:52,230 +كادة النفس أن تفيض عليه ايضا نفس الشاهد أن خبر كاد + +187 +00:15:52,230 --> 00:15:55,930 +قد اقترن بان المصدرية و هذا على القليل ايضا لأن + +188 +00:15:55,930 --> 00:16:00,850 +الكثير فيه ما .. يعني في كادة و كربة عدم الاقتران + +189 +00:16:01,920 --> 00:16:06,880 +في عندنا شاهد مرمعنا في السابق كرب القلب من جواه + +190 +00:16:06,880 --> 00:16:12,180 +يذوب حين قال الوشات هند غضوب احنا مرمعنا هذا البيت + +191 +00:16:12,180 --> 00:16:17,600 +على ان كرب فعل من افعال المقاربة التي تدل على قرب + +192 +00:16:17,600 --> 00:16:22,800 +وقوع الخبر رفع اسما القلب ونصب خبرا جملة يذوب + +193 +00:16:22,800 --> 00:16:28,310 +بنضيف لها حاجة بسيطةولم يقترن الخبر او خبر كاروبا + +194 +00:16:28,310 --> 00:16:33,270 +بان المصدرية وهذا على الكثير وهذا على ايه؟ اذا + +195 +00:16:33,270 --> 00:16:39,250 +الشهد عيده ثاني موضع الشهد كاروبا حيث جاء فعلا من + +196 +00:16:39,250 --> 00:16:45,710 +افعال المقاربة التي تدل على قرب وقوع الخبر ورفع + +197 +00:16:45,710 --> 00:16:53,430 +اسما القلب ونصب خبرا جملة يذوب ولم يقترن الخبربأن + +198 +00:16:53,430 --> 00:16:57,990 +المصدرية و هذا على الكثير مين تعيد للشاهد؟ طيب + +199 +00:16:57,990 --> 00:17:02,530 +نسمع الأخت اللي هناك موضع الشاهد كربه حيث جاء ثاني + +200 +00:17:02,530 --> 00:17:06,550 +أبعاد مقاربة تدل على فرض الكواعب الخبر رفع أسمه هو + +201 +00:17:06,550 --> 00:17:11,170 +القلب و نصر القبر من يدوبه ولم يقتنن بأن المصدرية + +202 +00:17:11,170 --> 00:17:15,070 +و هذا على الكثير و هذا على الكثير واضح هذا الكلام؟ + +203 +00:17:15,070 --> 00:17:20,260 +ده أسأل أنا هذا واضح؟هذا هو القسم الثاني من أقسام + +204 +00:17:20,260 --> 00:17:25,060 +أفعال المقاربة من حيث الاقتران وعدنه بأن المصدرية + +205 +00:17:25,060 --> 00:17:30,040 +القسم الثالث ممتنع الاقتران وهو كل أفعال الشروع + +206 +00:17:30,040 --> 00:17:33,340 +تلاحظوا معانا ان احنا عندنا أفعال مقاربة كام فعل + +207 +00:17:33,340 --> 00:17:38,300 +كام عددها تلاتة وأفعال الرجائي تلاتة وليس هناك عدد + +208 +00:17:38,300 --> 00:17:42,600 +لأفعال الشروع أو الانشاءقلنا في واجب الاقتران + +209 +00:17:42,600 --> 00:17:48,200 +فعلان وفي جائز الاقتران اربع افعال المقاربة + +210 +00:17:48,200 --> 00:17:51,460 +والرجاء انتهينا من هنا بضلعنا فقط افعال الشروع + +211 +00:17:51,460 --> 00:17:56,160 +التي يجب ان لا يقترن فعل خبرها بان المصدرية يعني + +212 +00:17:56,160 --> 00:18:01,940 +ممتنع الاقتران بان المصدرية أخذ البرد يشتد شوف + +213 +00:18:01,940 --> 00:18:05,460 +لحظة حتى بسلاقتنا المكسرة وقلنا أخذ البرد أن يشتد + +214 +00:18:05,460 --> 00:18:10,760 +فيه .. بنشعر أن فيها ركاكةلأن الصحيحة فيها أخذ + +215 +00:18:10,760 --> 00:18:17,560 +البرد يشتد بدون أنأ المصدرية أنشأ الحائك يخيط + +216 +00:18:17,560 --> 00:18:23,100 +الثوب الحائك اللي هو الخياط يعني يخيط الثوب، لا + +217 +00:18:23,100 --> 00:18:27,360 +يجوز أن أقول أن يخيط وطفق المطر ينهمر، أيضا لا + +218 +00:18:27,360 --> 00:18:33,600 +يجوز أن أقول طفق المطر أن ينهمرإذن هذه الأقسام + +219 +00:18:33,600 --> 00:18:37,380 +الثلاثة لأفعال المقاربة من حيث الاقتران وعدم + +220 +00:18:37,380 --> 00:18:41,720 +الاقتران بأن المصدرية، واجب الاقتران في إعلان حرى + +221 +00:18:41,720 --> 00:18:46,920 +وخلولق، جائز لاقتران أربعة أفعال أوشك وعسى وكدا + +222 +00:18:46,920 --> 00:18:52,680 +وكربه، ممتنع الاقتران كل أفعال الشروعي أو الإنشاء، + +223 +00:18:52,680 --> 00:18:57,200 +هل هذا واضح؟أسأله مرة ثانية، هل هذا واضح؟ إذا + +224 +00:18:57,200 --> 00:19:01,380 +ننتقل بعد ذلك إلى الموضوع الأخير في أفعال + +225 +00:19:01,380 --> 00:19:06,380 +المقاربة، وهي أفعال المقاربة بين التصرف والجمود + +226 +00:19:09,050 --> 00:19:13,390 +ويمكن احنا مرمعنا في السابق لما درسنا كان و + +227 +00:19:13,390 --> 00:19:17,610 +أخواتها أيضا قسمناها من حيث التصرف والجمود إلى كام + +228 +00:19:17,610 --> 00:19:23,510 +قسم؟ إلى قسمين متصرفة وجامد المتصرف أيضا قسمناها + +229 +00:19:23,510 --> 00:19:28,430 +إلى قسمين ما يتصرف تصرفا ناقصا وما يتصرف تصرفا + +230 +00:19:28,430 --> 00:19:33,990 +جامد وكنا قبلها قد عرفنا الجامد وعرفنا المتصرف فمن + +231 +00:19:33,990 --> 00:19:37,650 +تذكروا لنا ما هو تعريف الفعل الجامد؟ قولي يا بنتي + +232 +00:19:41,420 --> 00:19:46,300 +يلزم صورة واحدة لا يفارقها هذا هو الفعل الجامد أما + +233 +00:19:46,300 --> 00:19:52,980 +الفعل المتصرف نعم هو الفعل الذي لا يلزم صورة واحدة + +234 +00:19:52,980 --> 00:19:58,000 +لكنه يمكن أن نأتي منه بأكثر من صورة وأفعال + +235 +00:19:58,000 --> 00:20:01,740 +المقاربة من حيث التصرف والجمود تنقسم إلى قسمين + +236 +00:20:01,740 --> 00:20:07,720 +أفعال جامدة وأفعال متصرفةالأفعال الجامدة يعني التي + +237 +00:20:07,720 --> 00:20:12,960 +تلزم أو تلازم صورة واحدة ولا تتصرف مطلقا، وهي كل + +238 +00:20:12,960 --> 00:20:19,480 +أفعالي المقاربة ما عدا كاد وأوشك، كل أفعال + +239 +00:20:19,480 --> 00:20:25,710 +المقاربة ما عدا كاد وأوشك هي أفعال جامدةالقسم + +240 +00:20:25,710 --> 00:20:32,990 +الثاني أفعال متصرفة وهي تتصرف تصرفا ناقصا بمعنى لا + +241 +00:20:32,990 --> 00:20:38,190 +يوجد في أفعال المقاربة ما يتصرف تصرفا كاملا بل فقط + +242 +00:20:38,190 --> 00:20:45,810 +فعلان كاد وأوشك هما متصرفان لكن هما يتصرفان تصرفا + +243 +00:20:45,810 --> 00:20:51,020 +ناقصا يعني من كادةوأوشك نأتي بالمضارع يكاد ويوشك + +244 +00:20:51,020 --> 00:20:56,740 +واسم الفاعل كائد وموشك ولا يوجد غير هذه الصياغ + +245 +00:20:56,740 --> 00:21:03,960 +ولذلك الفعلان كاد وأوشك يتصرفان تصرفا إيه ناقصا + +246 +00:21:03,960 --> 00:21:10,520 +وليس تصرفا تامامر معنا قول الله عز وجل يكاد زيتها + +247 +00:21:10,520 --> 00:21:15,860 +يضيء ولو لم تمسسه نار ودرسنا يكاد هذه في السابق + +248 +00:21:15,860 --> 00:21:21,380 +على أنها فعل من أفعال المقاربة التي تدل على قرب + +249 +00:21:21,380 --> 00:21:27,240 +وقوع الخبري رفعت اسما زيتها ونصبت خبرا يضيء احنا + +250 +00:21:27,240 --> 00:21:32,640 +هنضيف إلى هذا الشاهد جملة بسيطة ان يكاد جاء فعلا + +251 +00:21:32,640 --> 00:21:40,530 +مضارعامن كدا، جاء فعلًا إيه؟ مضارعًا من كدا، فعمل + +252 +00:21:40,530 --> 00:21:44,330 +.. طبعًا فعل مضارع من كدا، فعمل عمل كدا، وهو من + +253 +00:21:44,330 --> 00:21:47,730 +أفعال المقاربة، وبنوفّل شهاد، نقبل لشهاد، وهو من + +254 +00:21:47,730 --> 00:21:51,110 +أفعال المقاربة التي تدل على قربي وقوع الخبر، رفعت + +255 +00:21:51,110 --> 00:21:55,550 +إسمًا زيتها ونصبت خبرًا جملة وجهه، يعني كأننا نضم + +256 +00:21:55,550 --> 00:21:58,610 +الشاهدين في شاهد إيه؟ في شاهد واحد، مين تعب + +257 +00:21:58,610 --> 00:22:00,070 +الشاهد؟ نعم، قولي + +258 +00:22:07,830 --> 00:22:14,550 +ورفعت اسما زيها و نصبت خبرا جملة ايه؟ جملة يبوي + +259 +00:22:15,050 --> 00:22:19,490 +أيضا مرنا شاهد على المضارع من أوشك اليوشك ومنفر من + +260 +00:22:19,490 --> 00:22:25,150 +منيته في بعض غراته يوافقها، و هذا الشاهد كنا قد + +261 +00:22:25,150 --> 00:22:29,950 +ذكرناه في السابق على عدم اقتران خبر يوشك بأنقى + +262 +00:22:29,950 --> 00:22:34,650 +المصدرية على القليل، ذكرت؟ ذكرناه في المحاضرة + +263 +00:22:34,650 --> 00:22:40,280 +الماضية، أيضا مضيف اليه أن هذا يوشكجاء فعلا مضارعا + +264 +00:22:40,280 --> 00:22:45,520 +من أوشكة فعمل عمل أوشكة رفع اسما من ونصب خبرا جملة + +265 +00:22:45,520 --> 00:22:52,660 +وافقها التي لم تقترن بأن المصدرية وهذا قليل عيد + +266 +00:22:52,660 --> 00:22:57,420 +الشاهد مرة ثانية موضع الشاهد يوشك حيث جاء فعلا + +267 +00:22:57,420 --> 00:23:06,200 +مضارعا من أوشكة فعمل عمل أوشكةرفع اسما من ونصب + +268 +00:23:06,200 --> 00:23:11,760 +خبرا جملة يوافقها والتي لم تقترن بأنقى المصدرية + +269 +00:23:11,760 --> 00:23:16,080 +وهذا قليل و هذا قليل مين تعين للشاهد غير الأخوات + +270 +00:23:16,080 --> 00:23:21,180 +اللي هيجاوب نعم قوليها الشاهد يمشي كل حيث جاء فعل + +271 +00:23:21,180 --> 00:23:25,860 +مضارن من أوشة كف عمل عمل أوشة كف رفع اسما و هو من + +272 +00:23:25,860 --> 00:23:30,400 +و نصب خبرا جملة يوافقها و هذا على كتير و هذا على + +273 +00:23:30,400 --> 00:23:36,170 +إيه؟و هذا على القليل لم يقترن بأن المصدرية و هذا + +274 +00:23:36,170 --> 00:23:39,350 +على ايه؟ على القليل واضح هذا الكلام؟ اذا احنا + +275 +00:23:39,350 --> 00:23:44,470 +عندنا الان من كاد و اوشك عندنا المضارب يكاد و يوشك + +276 +00:23:44,470 --> 00:23:49,710 +يتبقى عندنا منه ايه؟ اسم الفاعل اسم الفاعل من اوشك + +277 +00:23:49,710 --> 00:23:55,350 +موشك اسم الفاعل من اوشك ايه؟ كما قال الشاعر فموشكة + +278 +00:23:55,350 --> 00:24:02,770 +أرضنا أن تعود خلاف الأنيس وحوشا يبادىعيد تاني + +279 +00:24:02,770 --> 00:24:10,530 +فموشكة أرضنا أن تعود خلاف الأنيس وحوشا يبادى طبعا + +280 +00:24:10,530 --> 00:24:15,550 +الشهر بيتحسر على أرضهم التي توشك أن تعود بعد + +281 +00:24:15,550 --> 00:24:19,470 +الأنيس خلاف معناها بعد .. بعد أن كان فيها الأنيس + +282 +00:24:19,470 --> 00:24:25,730 +توشك هذه الأرض أن تكون وحوشا .. وحوشاممكن من + +283 +00:24:25,730 --> 00:24:30,950 +الوحشة اللي هي ضد الأنس والألف أو من جامع وحش، + +284 +00:24:30,950 --> 00:24:34,950 +والوحوش لا تكونوا في أرض فيها أنيس، هي تكون الأرض + +285 +00:24:34,950 --> 00:24:41,330 +موحشة واليباب هو العدم، يعني كأنها توشك هذه الأرض + +286 +00:24:41,330 --> 00:24:46,870 +بعد أن كان فيها الأنيس أن تكون موحشة، مقفرة، + +287 +00:24:46,870 --> 00:24:54,060 +معدمة، موضع الشهادة في هذا البيت موشكةحيث جاءت اسم + +288 +00:24:54,060 --> 00:25:00,440 +فاعل من أوشكة موشيكة جاءت اسم فاعل من أوشكة عملت + +289 +00:25:00,440 --> 00:25:07,680 +عمل أوشكة ورفعت اسما ضميرا مستترا تقديره هي ونصبت + +290 +00:25:07,680 --> 00:25:13,860 +خبرا جملة أن تعود عيتان الشاهد موضع الشاهد موشيكة + +291 +00:25:13,860 --> 00:25:20,910 +حيث جاءت موشيكة اسم فاعل من أوشكةفعملت عمل أوشك + +292 +00:25:20,910 --> 00:25:26,530 +رفعت اسما ضميرا مستترا تقديره و هي و نصبت خبرا + +293 +00:25:26,530 --> 00:25:30,730 +جملة أن تعود اللي في الآخر هناك + +294 +00:25:47,280 --> 00:25:51,860 +و خلاص و لسه اتخبرن جملة ايه انتوا طب السؤال + +295 +00:25:51,860 --> 00:25:56,460 +انظروا الى البيت احنا مش هنعرف البيت لكن فى سؤال + +296 +00:25:56,460 --> 00:26:01,460 +الان انا قلت فى تخريج الشاهد ان اسمها اسم موشيكا + +297 +00:26:01,460 --> 00:26:05,840 +يعنى ضمير مستثير جوازا تقديره هي طب لماذا لا يكون + +298 +00:26:05,840 --> 00:26:11,140 +أرضنا يعني نقول موشيكة أرضنا و أرضنا هي اسم موشيكة + +299 +00:26:11,140 --> 00:26:18,350 +مبتدأ مؤخر ليش طيب مبتدأ مؤخرأرضنا مبتدأ مؤخر صحيح + +300 +00:26:18,350 --> 00:26:22,230 +طب ليش مبتدأ مؤخر مش اسمه Shikaton؟ لأنها معرفة + +301 +00:26:22,230 --> 00:26:27,780 +بالإضافةو موشيكة يعني احنا لو بنعرف موشيكة طب ايش + +302 +00:26:27,780 --> 00:26:32,240 +نعرف موشيكة في هذه الحالة؟ نعرفها خبر مقدم يعني + +303 +00:26:32,240 --> 00:26:39,180 +كأن العبارة على الصحيح أرضنا موشيكة أرضنا مبتدأ + +304 +00:26:39,180 --> 00:26:43,480 +وموشيكة خبر مبتدأ إذا هذا هو الصحيح فيها وليس + +305 +00:26:43,480 --> 00:26:47,480 +العكس طيب هذا الكلام اللي أنا حكيته واضح؟ يا بنيات + +306 +00:26:48,050 --> 00:26:53,110 +ظال عندنا المثال الأخير أو الشاهد الأخير على كائد + +307 +00:26:53,110 --> 00:26:57,130 +اسف .. على كادة أو اسم الفاعل من كادة اللي هو إيه؟ + +308 +00:26:57,130 --> 00:27:01,830 +كائد و كما قلت نحن يمكن أن نخفف النبر فنقول كايد و + +309 +00:27:01,830 --> 00:27:05,750 +احنا كثير من الناس أو الشباب اسمه كايد مش اسمه + +310 +00:27:05,750 --> 00:27:10,310 +كائد يعني حتى لما نسمي .. نسميش بالنبر بل بتخفيفي + +311 +00:27:10,310 --> 00:27:14,970 +فنقول كايد طبعا مافيش كايدة .. إيه؟ مافيش كايدة؟ + +312 +00:27:14,970 --> 00:27:20,040 +مافيشموضع الشهد كائد في هذا البيت الشهد بيقول أموت + +313 +00:27:20,040 --> 00:27:22,840 +وأسن يوم الرجامي يوم الرجامي اللي هو أنتوا عارفين + +314 +00:27:22,840 --> 00:27:26,880 +العرب كانوا يطلقون على أيام حروبهم أسماء زي ما + +315 +00:27:26,880 --> 00:27:29,980 +احنا نقول يوم بدر ويوم أحد وها كذا ايضا كان في + +316 +00:27:29,980 --> 00:27:34,700 +السابق عندهم كان مثلا داحس والغبراء حرب تمرت + +317 +00:27:34,700 --> 00:27:40,270 +اربعين عام داحس والغبراء او البسوسطبعا البسوس اسم + +318 +00:27:40,270 --> 00:27:45,030 +العجوز اللي .. اللي أوقعت بين كلايب وجساس وداعس + +319 +00:27:45,030 --> 00:27:49,330 +والغابرة اسم .. اسم فرس و .. و .. يعني اسم الخير + +320 +00:27:49,330 --> 00:27:51,850 +اللي كانوا بيتسابقوا فيهم فواحد سبق الثاني ف .. + +321 +00:27:51,850 --> 00:27:56,110 +فحرب استمرت اربعين عام لأن في فرس سبقت فرس وكيف + +322 +00:27:56,110 --> 00:28:00,030 +فرس هتسبق فرسي؟و هذا بيدل على جاهليتين، هي + +323 +00:28:00,030 --> 00:28:06,050 +الجاهلية ليست معناه يعني الأمية، كان في عندهم ناس + +324 +00:28:06,050 --> 00:28:10,430 +يكتبون و يقرؤون، لكنها جاهلية فعلا التعصب للأمر، + +325 +00:28:10,430 --> 00:28:15,590 +فاربعين عام لداحس الغبراء و حرب البسوس استمرت أيضا + +326 +00:28:15,590 --> 00:28:20,440 +فترة طويلة و انتهت بتشرد قبيلة جساسوحُكم عليهم + +327 +00:28:20,440 --> 00:28:23,240 +بأنهم يعني لا يرحلون إلا في الظاهرة وكذا وكذا يعني + +328 +00:28:23,240 --> 00:28:26,920 +أمور كثيرة أقصد أن هذا الكلام طبعا ما كان العرب + +329 +00:28:26,920 --> 00:28:30,680 +عليه من سفاهة في الجاهلية وكيف أن الإسلام جاء + +330 +00:28:30,680 --> 00:28:36,740 +فيعني هذّب من طباعهم ويعني شذّبها وجعلهم يهدؤون و + +331 +00:28:36,740 --> 00:28:40,500 +العصبي اللي كانت موجودة يعني بدأت تهدأ في النفوس + +332 +00:28:40,500 --> 00:28:44,400 +على كل الأحوال يوم الرجال أيضا يوم من أيامهم .. من + +333 +00:28:44,400 --> 00:28:47,700 +أيام العرب يقول أموت أسن يوم الرجال يعني يكاد أن + +334 +00:28:47,700 --> 00:28:52,900 +يموتمن الأسى الحزن يوم الرجال لكن لاحظوا معايا + +335 +00:28:52,900 --> 00:28:57,320 +الشاعر هذا عنده يقين عالي يقول وإنني يقين يعني أنا + +336 +00:28:57,320 --> 00:29:02,380 +أوقن يقين وإنني أوقن يقين طبعا واليقين درجة عالية + +337 +00:29:02,380 --> 00:29:07,320 +من الإيمان يعني في إيمان لكن هذا يقين لرهن يعني + +338 +00:29:07,320 --> 00:29:12,560 +أنا أوقن يقين أنني مرهون بالذي أنا كائد ألقاه يعني + +339 +00:29:12,560 --> 00:29:18,270 +أنا يعني عند الشاعر يقين تمامبأنه سيلاقي ما هو + +340 +00:29:18,270 --> 00:29:24,050 +مكتوب عليه، بأنني .. بالذي أنا كائد إيه؟ طبعا هي + +341 +00:29:24,050 --> 00:29:28,370 +فيه جملة محذوفة تقديرها القاه، بالذي أنا كائد إيه؟ + +342 +00:29:28,370 --> 00:29:33,230 +القاه، يعني صحيح هو؟ يعني يصدر البيت بأنه يكاد أن + +343 +00:29:33,230 --> 00:29:38,530 +يموت من الأسى يوم الحزنوقد يكون هذا الحزن على + +344 +00:29:38,530 --> 00:29:42,570 +نفسها أو على قومه، لكنه في النهاية يقول أنا يعني + +345 +00:29:42,570 --> 00:29:47,210 +عندي يقين تم بأنني سألاقي ما هو مكتوب عليه + +346 +00:29:47,210 --> 00:29:53,090 +والإنسان في هذه الحالة عندما يعني يؤمن بأنه لن يقع + +347 +00:29:53,090 --> 00:29:58,590 +له إلا ما هو مكتوب عليه، نفسه بتهدأ ويتحول من + +348 +00:29:58,590 --> 00:30:02,930 +الجبن إلى الشجاعة، يصير شجاع ويقدم يعني في الحرب + +349 +00:30:02,930 --> 00:30:08,530 +على كل حوال موضع الشاهد كائدجاءت كائد اسم فاعل من + +350 +00:30:08,530 --> 00:30:14,270 +كادة كائد جاءت اسم فاعل من مين؟ فعملت عمل كادة + +351 +00:30:14,270 --> 00:30:21,370 +فرفعت اسما ضميرا مستترا تقديره أنا ونصبت خبرا جملة + +352 +00:30:21,370 --> 00:30:26,630 +فعلية محذوفة تقديرها القاه عيد الشاهد الثاني موضع + +353 +00:30:26,630 --> 00:30:33,100 +الشاهد كائد حيث جاءت اسم فاعل من كادةفعملت عمل + +354 +00:30:33,100 --> 00:30:39,340 +كادة رفعت اسما ضميرا مستترا تقديره أنا ونصبت خبرا + +355 +00:30:39,340 --> 00:30:44,960 +جملة فعلية محذوفة تقديرها القاه، نعم هناك + +356 +00:30:54,390 --> 00:30:58,590 +واضح هذا الكلام؟ أسأله مرة ثانية هل هذا واضح؟ إذا + +357 +00:30:58,590 --> 00:31:04,170 +نحن نقول مرة ثانية كاد وأوشك فعلان يتصرفان لكن + +358 +00:31:04,170 --> 00:31:10,250 +تصرفهما تصرف النقص بمعنى يأتي منهم المضارع اسم + +359 +00:31:10,250 --> 00:31:16,590 +الفاعل فقط ويعملان عمل الماضي هل هذا واضح؟ نعرف + +360 +00:31:16,590 --> 00:31:19,810 +بيت الشعر أموت أسن وين وصل الدور في الإعراب + +361 +00:31:23,750 --> 00:31:27,590 +أموت فعل مضارع مرفوع و علامة و رفعه الضم الظاهر + +362 +00:31:27,590 --> 00:31:33,530 +على آخره اللي عليها الدور أين الفاعل؟ + +363 +00:31:33,530 --> 00:31:42,090 +و الفاعل ضمير مستتر وجوبا تقديره أنا أسن هو + +364 +00:31:42,090 --> 00:31:47,490 +هذا صحيح يعني هذا أحد إعرابيه لأن له إعرابان مفعول + +365 +00:31:47,490 --> 00:31:53,060 +لأجله و التقدير أموت أسن أموت لأجل الأسنفي إعراب + +366 +00:31:53,060 --> 00:31:59,000 +آخر له حال أي أموت حال كوني آسيا إذا بحسب التقدير + +367 +00:31:59,000 --> 00:32:02,480 +أقوم بالإعراب والله إذا .. طبعا هو جاهز إن أنا + +368 +00:32:02,480 --> 00:32:06,680 +أقول عنه أنه مفهوم لأجله لكن بتقدير أموت لأجل + +369 +00:32:06,680 --> 00:32:12,240 +الأسن أو حال بتقدير أموت حال كوني آسيا يعني حالته + +370 +00:32:12,240 --> 00:32:17,720 +لما بيكون .. هو ميت بيكون حزنان والحالتين هو منصوب + +371 +00:32:17,720 --> 00:32:23,780 +يوم ..صحيح ظرف زمان منصوب علامة نصبه الفتحة + +372 +00:32:23,780 --> 00:32:29,040 +الظاهرة على آخره الرجام مضاف اليه مجروره علامة جره + +373 +00:32:29,040 --> 00:32:35,600 +الكسرة الظاهرة اللي أمامك وإنني .. + +374 +00:32:35,600 --> 00:32:39,420 +بل wow حالية حرف مبني على الفتح لا محل له من + +375 +00:32:39,420 --> 00:32:40,540 +الإعراب اللي جنبك + +376 +00:32:46,740 --> 00:32:51,100 +لحظوا معايا إنني تتكون من كام كلمة؟ من ثلاثة، بل + +377 +00:32:51,100 --> 00:32:56,240 +من ثلاثة، إن والنون والياء، إن حرف توكيد ونصب مبني + +378 +00:32:56,240 --> 00:32:58,900 +على الفتح لما حلله من الإعراف، اللي جانبك النون + +379 +00:33:01,600 --> 00:33:06,560 +لكن دخولها على إنها ندخل جائز وليس واجب اتصلت إن + +380 +00:33:06,560 --> 00:33:10,680 +بياء المتكلم فجازة أن ندخل عليها نون الوقاية تقى + +381 +00:33:10,680 --> 00:33:14,760 +الفعل تقى أزرع الحرفة من الكسري لكن يجوز أن أقول + +382 +00:33:14,760 --> 00:33:19,280 +إني جائز إنما هنا الشعر أراد أن يقول إنني فالنون + +383 +00:33:19,280 --> 00:33:23,740 +للوقاية حرف مبني على الكسري لما حل له من الإعراف + +384 +00:33:23,740 --> 00:33:24,660 +اللي جانبك الياء + +385 +00:33:27,280 --> 00:33:32,060 +صحيح ضمير متصل مبني على السكون في محل نصب اسم ان + +386 +00:33:32,060 --> 00:33:36,880 +يقينا .. طيب انتي يلا قوليها + +387 +00:33:40,290 --> 00:33:42,630 +لحظوا معايا انا لما بشرح البيت شراحت البيت قلت + +388 +00:33:42,630 --> 00:33:46,130 +للشعب وقول وإنني أوقن ويقينا، هو أين راح تأوقن + +389 +00:33:46,130 --> 00:33:50,610 +محذوفا، إذا يقينا المفروض المطلق لفعل محذوف تقديره + +390 +00:33:50,610 --> 00:33:55,350 +أوقن منصوب وعلامة نصبه الفتحة الظاهرة، مفروض مطلق + +391 +00:33:55,350 --> 00:34:00,310 +لفعل محذوف منصوب وعلامة نصبه الفتحة الظاهرة، طبعا + +392 +00:34:00,310 --> 00:34:02,450 +تقديره الفعل أوقن، لرهن + +393 +00:34:05,910 --> 00:34:08,690 +عرفاتش معنى اللام المزحلقة؟ طبعا احنا ان شاء الله + +394 +00:34:08,690 --> 00:34:13,090 +سندرسها عند حديثنا عن إنه وأخواتها بالتفصيل، لكن + +395 +00:34:13,090 --> 00:34:16,670 +بسرعة بنقول اللام المزحلقة معناها اللام التي زحلقت + +396 +00:34:16,670 --> 00:34:21,790 +من اسم إنه إلى قبرها عند توكيد الجملة بإنه، كي لا + +397 +00:34:21,790 --> 00:34:26,390 +يتوالى مؤكدان، فاللام اسمها اللام المزحلقة طالبة + +398 +00:34:26,390 --> 00:34:28,910 +قالت لأ هذه لم التوكيد، بنقولها ماشي صحيح، هي لم + +399 +00:34:28,910 --> 00:34:32,750 +توكيد، هي لم توكيد في الأصل، حرفه المبني و لا محله + +400 +00:34:32,750 --> 00:34:34,170 +الإعراف، اللي جانبك راه none + +401 +00:34:36,930 --> 00:34:40,370 +طبعا اللام المزحلة تكون في خبر بشكل عام تكون في + +402 +00:34:40,370 --> 00:34:42,890 +خبر ان بشكل .. لكن هي ممكن أن تتصل بالاسم و ضمير + +403 +00:34:42,890 --> 00:34:47,050 +الفصل و غيرين .. خبر ان اجبراهنون .. خبر ان مرفوع + +404 +00:34:47,050 --> 00:34:54,410 +و علامة رفع الدم الظاهرة بالذي .. + +405 +00:34:55,650 --> 00:34:59,530 +بالذي الباء حرف جر مبني على الكسر لمحيل له من + +406 +00:34:59,530 --> 00:35:03,770 +الإعراب الذي اسمه مجرور بالباء وعلامة جره الكسرة + +407 +00:35:03,770 --> 00:35:08,750 +الظاهرة الذي اسمه اسم موصول مبني على السكون في محل + +408 +00:35:08,750 --> 00:35:16,430 +جر بالباء أنا الأخت اللي هناك صحيح ضمير منفصل مبني + +409 +00:35:16,430 --> 00:35:21,710 +على السكون في محل رفع مبتدأ كائده خبر المبتدأ + +410 +00:35:21,710 --> 00:35:24,830 +مرفوع علامة رفع الضم الظاهرة اللي وراها أين اسم + +411 +00:35:24,830 --> 00:35:25,330 +كائد + +412 +00:35:29,250 --> 00:35:34,530 +وجوبا تقديره أنا أيضا، احنا قلنا رفع اسما ضميرا + +413 +00:35:34,530 --> 00:35:38,330 +مستترا تقديره أنا، يبقى اسم كائد ضمير مستتر وجوبا + +414 +00:35:38,330 --> 00:35:44,970 +تقديره أنا، اين خبر كائد؟ وخبر كائد جملة فعلية + +415 +00:35:44,970 --> 00:35:50,070 +محذوفة تقديرها القاه، جملة فعلية محذوفة تقديرها + +416 +00:35:50,070 --> 00:35:54,560 +القاهاللي عليها الدور جملة أنا كائد ألقاه ما + +417 +00:35:54,560 --> 00:35:58,560 +إعرابها، صلة الموصول إلى محلة لها من الإعراب، اللي + +418 +00:35:58,560 --> 00:36:03,360 +عليها الدور جملة إنني يقينًا لرهن بالذي أنا كائد و + +419 +00:36:03,360 --> 00:36:09,340 +ما إعرابها، جملة كلها، لو انتبهت، لانتبهت إن واحدة + +420 +00:36:09,340 --> 00:36:13,640 +منكن أعربة ال wow حاليًا، فعلى طول الجملة إنني + +421 +00:36:13,640 --> 00:36:17,680 +كائد، إنني يقينًا لرهن بالذي أنا كائد في محل نصب + +422 +00:36:17,680 --> 00:36:22,110 +حالياحنا قربنا الواو ايه؟ اذا الجملة اللي بعدها + +423 +00:36:22,110 --> 00:36:29,290 +بتكون في محل نصب حال كيف حاله كنا بهذا بننتهي من + +424 +00:36:29,290 --> 00:36:33,330 +الحديث عن أفعال المقاربة المحاضرة القادمة ان شاء + +425 +00:36:33,330 --> 00:36:37,410 +الله كما تعود تقرأ أفعال المقاربة بشكل كامل ثم + +426 +00:36:37,410 --> 00:36:41,750 +نبدأ بعد ذلك بالحديث عن انه وأخواتها + diff --git a/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/Y74B5323T5s_raw.srt b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/Y74B5323T5s_raw.srt new file mode 100644 index 0000000000000000000000000000000000000000..b37e2b910346d4c8d85bc7cf6133e27d51f1cd9b --- /dev/null +++ b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/Y74B5323T5s_raw.srt @@ -0,0 +1,1704 @@ +1 +00:00:12,000 --> 00:00:15,840 +طيب عوض بالله من الشطائر الرجيم بسم الله الرحمن + +2 +00:00:15,840 --> 00:00:22,540 +الرحيم في المحاضر الماضي بدأنا في الحديث عن اقتران + +3 +00:00:22,540 --> 00:00:27,840 +أفعال المقاربة بان المصدرية وقسمناها إلى ثلاثة + +4 +00:00:27,840 --> 00:00:33,160 +أقسام من حيث اقترانها وعدم اقترانها واجب الاقتران + +5 +00:00:33,160 --> 00:00:40,350 +قلنا فعلان حرى وخلولقوجائز الاقتران أربعة أفعال + +6 +00:00:40,350 --> 00:00:50,410 +أوشك وعسى وكاد وكرب وقلنا مع أوشك وعسى الكثير فيها + +7 +00:00:50,410 --> 00:00:55,270 +أن يقترن فعل خبرها بأن المصدرية والقليل أن لا + +8 +00:00:55,270 --> 00:01:00,710 +يقترن فعل خبرها بأن المصدرية مع كاد وكرب الأمر + +9 +00:01:00,710 --> 00:01:06,690 +بالعكسالكثير أن لا يقترن فعل خبرها بأن المصدرية + +10 +00:01:06,690 --> 00:01:12,290 +والقليل أن يقترن فعل خبرها بأن المصدرية درسنا على + +11 +00:01:12,290 --> 00:01:18,470 +ذلك شواهد من القرآن الكريم ومن الشعر عسى ربكم أن + +12 +00:01:18,470 --> 00:01:24,760 +يرحمكم فعسى الله أن يأتي بالفتحفي هتين الأياتين + +13 +00:01:24,760 --> 00:01:30,900 +وجدنا أن فعل خبر عسى أن يرحمكم وأن يأتي قد اقترن + +14 +00:01:30,900 --> 00:01:35,640 +بأنأ المصدرية على الكثير أما في قول الشاعر عسى + +15 +00:01:35,640 --> 00:01:42,140 +الكرب الذي أمسيت فيه يكون وراه فرج قريب فلم يقترن + +16 +00:01:42,140 --> 00:01:48,520 +فعل خبر عسى بأنأ المصدرية على القليل أما قول + +17 +00:01:48,520 --> 00:01:55,250 +الشاعر يشكوا من فر من منيتهفي بعض غراته يوافقها، + +18 +00:01:55,250 --> 00:02:00,470 +ايضا في هذا البيت لم يقترن خبر يوشك جملة يوافقها + +19 +00:02:00,470 --> 00:02:05,870 +بانقى المصدرية وهذا على القليل ايضا ثم انتقلنا بعد + +20 +00:02:05,870 --> 00:02:11,250 +ذلك للحديث عن كادا و كاروباالتي حكمها أن الكثير + +21 +00:02:11,250 --> 00:02:16,570 +فيها أن لا يقترن فعل خبرها بأن المصدرية والقليل أن + +22 +00:02:16,570 --> 00:02:22,690 +يقترن في قول الله عز وجل فذبحوها وما كادوا يفعلون + +23 +00:02:22,690 --> 00:02:28,470 +لم يقترن فعل خبري كدا بأن المصدرية وهذا كثير أما + +24 +00:02:28,470 --> 00:02:33,650 +في قول الشاعر كادت النفس أن تفيض عليه إذ غدا + +25 +00:02:33,650 --> 00:02:40,720 +حشوريطة وبروديفلم يقترن أو فاقترن خبر كاده وهو أن + +26 +00:02:40,720 --> 00:02:45,700 +تفيض بأن المصدرية وهذا على القليل وليس على الكثير + +27 +00:02:45,700 --> 00:02:50,860 +أعتقد أننا وصلنا إلى هنا في المحاضرة الماضية فهل + +28 +00:02:50,860 --> 00:02:56,130 +من سؤال إلى ما وصلنا إليه في أي سؤال؟إذا نكمل في + +29 +00:02:56,130 --> 00:03:01,270 +إعراب البيت أعربنا كادة النفس أن تفيض عليه وكادة + +30 +00:03:01,270 --> 00:03:06,250 +أعربناها فعل ماضي ناقص مبني على الفتح والتاء تاء + +31 +00:03:06,250 --> 00:03:11,110 +التأنيث الساكنة حرف مبني على السكون لا محل له من + +32 +00:03:11,110 --> 00:03:17,870 +الإعراب النفس اسم كادةمرفوعة علامة رفع الدم + +33 +00:03:17,870 --> 00:03:23,490 +الظاهرة وان حرف مصدر ونصب مبني على السكون لا محل + +34 +00:03:23,490 --> 00:03:28,970 +له من الإعراب تفيضة فعل مضارع منصوب بان وعلامة + +35 +00:03:28,970 --> 00:03:32,910 +نصبه الفتحة الظاهرة والفاعل ضمير مستتر جوازا + +36 +00:03:32,910 --> 00:03:38,170 +تقديره هي يعود إلى النفس وعليه جار ومجرور متعلق + +37 +00:03:38,170 --> 00:03:42,390 +بالفعل تفيضة وجملة أن تفيض عليه في محل نصب خبر + +38 +00:03:42,390 --> 00:03:47,720 +كادتإلى هنا وصلنا في الإعراب فسنكمل باقي إعراب + +39 +00:03:47,720 --> 00:03:51,840 +البيت يلا نبدأ من الخلف ناشي نبدأ من الأخت الأولى + +40 +00:03:51,840 --> 00:03:59,300 +هناك مش إذا إذ إذا إذ ضرف لما مضى من الزمان إذا إذ + +41 +00:03:59,300 --> 00:04:05,950 +ضرف لما مضى من الزمان لو تذكرنا إذاقلنا إذا ظرف + +42 +00:04:05,950 --> 00:04:12,210 +لما يُستقبل من الزمان، لكن إذ لما إيه؟ إذ غدا، إذ + +43 +00:04:12,210 --> 00:04:17,310 +صار، صار يعني صار وانتهى، إذا إذ ظرف لما مضى من + +44 +00:04:17,310 --> 00:04:21,830 +الزمان مبني على السكون في محل نصب، طبعا واضح هناك + +45 +00:04:21,830 --> 00:04:28,130 +فرق كبير بينه وبين إذا، صحيح كلاهما يتفقان في أنه + +46 +00:04:28,130 --> 00:04:35,190 +ظرفلكن ذاك إذا لمى يستقبل وإذ لمى مضى هذا أولا + +47 +00:04:35,190 --> 00:04:41,930 +ثانيا في إذا قلنا ظرف لمى يستقبل من الزمان تضمن + +48 +00:04:41,930 --> 00:04:50,090 +معنى الشرط أما إذ فليس له علاقة بالشرطية إذا إذ + +49 +00:04:50,090 --> 00:04:53,870 +أقوله مرة ثانية ظرف لمى مضى من الزمان مبني على + +50 +00:04:53,870 --> 00:04:56,070 +السكون في محل نصب غدا + +51 +00:04:59,070 --> 00:05:03,070 +طبعا لأنه غدا و مع أنه غدا مش من .. من أخوات كانة + +52 +00:05:03,070 --> 00:05:08,510 +لكن هو بمعنى صار يعني بيعمل عمل صار فغدا فعل ناضل + +53 +00:05:08,510 --> 00:05:14,250 +ناقص مبني على فتح مقدر على الفتحة المقدرة اللي + +54 +00:05:14,250 --> 00:05:15,550 +جنبك أين اسمه + +55 +00:05:18,850 --> 00:05:23,070 +يعود على .. على الميت .. اه يعود على الميت اذا غدا + +56 +00:05:23,070 --> 00:05:29,510 +الميت وحشوة ريطة فاسم غدا ضمير مستتر جوازا تقديره + +57 +00:05:29,510 --> 00:05:33,410 +هو اللي في الطرف هناك .. الأخت اللي في الطرف هناك + +58 +00:05:33,410 --> 00:05:40,650 +حشوة .. + +59 +00:05:40,650 --> 00:05:46,850 +الفتحة الظاهرة على اخرى .. حشوة .. خبرغدا منصوب + +60 +00:05:46,850 --> 00:05:50,990 +علامة نصبه الفتحة الظاهرة، طبعا فتحة ظاهرة لأن أخر + +61 +00:05:50,990 --> 00:05:55,990 +وو والياء والوو قلنا سابقا تظهر عليها الفتحة + +62 +00:05:55,990 --> 00:06:02,530 +لخفتها، ريطة اللي أمامك مضاف إليه مجرور وعلامة جره + +63 +00:06:02,530 --> 00:06:07,550 +الكسر الظاهر، وبرودي لا + +64 +00:06:07,550 --> 00:06:12,430 +محل له من الإعراب الوو حرف عطف مبني على الفتح لا + +65 +00:06:12,430 --> 00:06:19,450 +محل له من الإعراب، اللي جنبك بروديعلى .. على ريطة + +66 +00:06:19,450 --> 00:06:23,590 +برودي معطوف على ريطة مجرور وعلامة وجره الكسرة + +67 +00:06:23,590 --> 00:06:28,690 +الظاهرة على آخره هل هذا واضح في أي سؤال عن هذا + +68 +00:06:28,690 --> 00:06:34,010 +البيت في الشاهد أو في الإعراب إذا نكمل شاهد على + +69 +00:06:34,010 --> 00:06:41,370 +كربةقال الشاعر سقاها ذول أحلامي سجلا على الظمأ وقد + +70 +00:06:41,370 --> 00:06:48,010 +كربت أعناقها أن تقطع سقاها ذول أحلامي الها في + +71 +00:06:48,010 --> 00:06:52,920 +سقاها بتنقض على .. على النوق، القبل يعنيسقاها يعني + +72 +00:06:52,920 --> 00:06:57,780 +سقى القبل ذو الأحلام احنا بنقول هيك مصطلح ذو + +73 +00:06:57,780 --> 00:07:01,560 +الأحلام وانها يعني الشباب اللي لسه ماعندهم مش خبرة + +74 +00:07:01,560 --> 00:07:06,740 +الشباب اللي لسه ما زالوا في مقتبل العمر ما .. ما + +75 +00:07:06,740 --> 00:07:10,500 +.. ما .. يعني لم يصارعوا الحياة فيأخذوا خبرة في + +76 +00:07:10,500 --> 00:07:16,200 +الحياة ولذلك سقوها يعني سقوا النقل سجلا على الظمن + +77 +00:07:16,200 --> 00:07:22,610 +السجل هو الدلو المملوك مش أي دلوشوف الدلو إذا كان + +78 +00:07:22,610 --> 00:07:27,550 +فارغا يسمى دلوا كما جاء في قول الله عز وجل في سورة + +79 +00:07:27,550 --> 00:07:32,110 +يوسف فأدلى دلوه قال يا بشرى هذا غلامي أدلى الدلو و + +80 +00:07:32,110 --> 00:07:36,890 +هو فارغ فقال تعالى عنه دلو هو فارغ لكن إذا ملئ + +81 +00:07:36,890 --> 00:07:42,990 +بالماء يسمى السجنفإذا قمت بإفراغ الماء منه، يعني + +82 +00:07:42,990 --> 00:07:46,970 +إحنا في حالة إفراغ الماء منه يسمى The Nome، يسمى + +83 +00:07:46,970 --> 00:07:49,390 +إيه؟ The Nome ولذلك الرسول صلى الله عليه وسلم في + +84 +00:07:49,390 --> 00:07:53,390 +حديث صحيح عنه، أيه وعلى .. على .. لما بالى + +85 +00:07:53,390 --> 00:07:57,510 +الأعرابي في المسجد، فقال لا تزرموا، الصحابة كانوا + +86 +00:07:57,510 --> 00:08:01,670 +عايزين يضربوايعني لحجوه قالهم يعني لا تزرموا لأنه + +87 +00:08:01,670 --> 00:08:06,930 +لو جري وراه هيجري و هيجري و هينجس المسجد كله فخلوا + +88 +00:08:06,930 --> 00:08:13,070 +لا تزرموا و أريقوا عليه في بعض الروايات تقول ذنوبا + +89 +00:08:13,070 --> 00:08:16,670 +و بعضها سجنا لأن السجن يعني جرد المليان احنا + +90 +00:08:16,670 --> 00:08:19,230 +بالعامية بيقول جرد المليان ذنوب يعني و انتوا + +91 +00:08:19,230 --> 00:08:23,450 +قاعدين في حالة إراقة الماء من الدلوي من السجن يسمى + +92 +00:08:23,450 --> 00:08:31,120 +أيه يسمى ذنوب فهؤلاء الشبابقاموا باسقاء النوق سجلا + +93 +00:08:31,120 --> 00:08:37,300 +يعني دلوا مملوئا بالماء على الظمأ طبعا هي وقد كربت + +94 +00:08:37,300 --> 00:08:43,100 +أعناقها أن تقطع لأن سقيا الإبل لا يكون دفعة واحدة + +95 +00:08:43,100 --> 00:08:51,260 +بل تأخذ الإبل مرة أولى تسمى نهل نهل يعني شربة + +96 +00:08:51,260 --> 00:08:56,700 +بسيطة ثم ترفع عن الماء أو يرفع عنها الماء فترة + +97 +00:08:56,700 --> 00:09:05,200 +لترتاحوتتهيأ المعدة لاستقبال الماء ثم بعد ذلك تشرب + +98 +00:09:05,200 --> 00:09:13,660 +من الماء كما تشاء لكن هؤلاء الشباب سقوها سجلا على + +99 +00:09:13,660 --> 00:09:20,200 +الظمأ وقد كربت أعناقها أن تقطعها لأنه لا يجوز أن + +100 +00:09:20,200 --> 00:09:26,340 +تشرب الماء دفعة واحدة والحقيقة هذا أيضا ينطبق على + +101 +00:09:26,340 --> 00:09:30,980 +الإنسانفقد علمنا الرسول صلى الله عليه وسلم أن نشرب + +102 +00:09:30,980 --> 00:09:36,700 +الماء على كام دفعة؟ ثلاثة وكل مرة نرفع الإناء عن + +103 +00:09:36,700 --> 00:09:44,180 +أفواهنا ثم بعد ذلك نتنفس خارج الإناء ثم نسم الله + +104 +00:09:44,180 --> 00:09:49,520 +على الماء ثم نشرب والحقيقة الناظر إلى هديه صلى + +105 +00:09:49,520 --> 00:09:53,220 +الله عليه وسلم في الأكل والشرب سيجد أنه مدارس صحة + +106 +00:09:54,100 --> 00:09:58,560 +لأن العلماء بعد 14 قرن قالوا والله هذا كلام صحيح + +107 +00:09:58,560 --> 00:10:04,860 +الإنسان إذا شرب من الماء دفعة واحدة قد يتسبب له + +108 +00:10:04,860 --> 00:10:10,180 +أمراض وأقلها تلاي في الكبد ولعياذه بالله لكن إذا + +109 +00:10:10,180 --> 00:10:13,220 +شرب الماء على دفعات ثلاثة اللي بيحصل إنه في الدفعة + +110 +00:10:13,220 --> 00:10:19,080 +الأولى والثانية يهيئ المعدة لاستقبال الماءطبعا هو + +111 +00:10:19,080 --> 00:10:25,100 +في هدهي أن ترفع الإناء عنفيك .. ليه؟ لكي لا تتنفس + +112 +00:10:25,100 --> 00:10:30,720 +في الماء .. ليه؟ لأن النفس الخارج يكون مليئا + +113 +00:10:30,720 --> 00:10:33,820 +بميكروبات وجرثيم وبلاوز أرجع يعني .. احنا + +114 +00:10:33,820 --> 00:10:36,920 +مانعرفهاش ولا نراها يعني .. لكن شوف الرسول صلى + +115 +00:10:36,920 --> 00:10:42,360 +الله عليه و سلم هذا الرجل الأميبعد 1400 سنة كان + +116 +00:10:42,360 --> 00:10:46,520 +اكتشفوا انه في الماء .. في النفس الخارج من الإنسان + +117 +00:10:46,520 --> 00:10:49,920 +بيكون فيه مايكروبات و قبل 1400 سنة جالنا ما تشربوش + +118 +00:10:49,920 --> 00:10:55,160 +لا تتنفسوا في القناع احنا .. احنا نطبق هذا اعتقادا + +119 +00:10:55,160 --> 00:10:59,840 +.. سنة خلاص .. اه يعني تباعا لسنة المصطفى شوف + +120 +00:10:59,840 --> 00:11:05,920 +بنكسب حسنات و بنكسب صحتنا .. بعدين بنهديهم .. شوف + +121 +00:11:05,920 --> 00:11:11,050 +حتى .. حتى في أبسط الأمورلا يجوز أن نشرب في إناء + +122 +00:11:11,050 --> 00:11:15,410 +مكسر يعني حق ال .. ال .. يعني احنا بيقول عنه + +123 +00:11:15,410 --> 00:11:19,470 +بالعامي مشجرم يعني او مشضم او .. لأنه قال لك اه + +124 +00:11:19,470 --> 00:11:22,550 +والله هذا يعني .. يعني قد تسكن فيه الجراثيم و + +125 +00:11:22,550 --> 00:11:27,410 +الميكروبات أيضا طب .. طب نسمي طبعا احنا التسمية كل + +126 +00:11:27,410 --> 00:11:31,330 +عمل اللي يبدأ باسم الله فهو مبتور او اقل بركة ماشي + +127 +00:11:31,330 --> 00:11:35,370 +احنا هذا .. يعني هذا اتباع لهذه المصطفى أحد علماء + +128 +00:11:35,370 --> 00:11:43,300 +اليابان كان عنده فريق بحثالله أعلم بأعدادهم فعمل + +129 +00:11:43,300 --> 00:11:45,920 +اختبارين اختبار اول لماء زمزم والاختبار الثاني + +130 +00:11:45,920 --> 00:11:49,780 +للتسمي على الماء اختبار الاول وجد انه مافيش ماء في + +131 +00:11:49,780 --> 00:11:56,300 +كل العالم يضاهي ماء زمزم جودة ويعني غناء بكل + +132 +00:11:56,300 --> 00:11:59,980 +الأشياء المفيدة للجسم هو الراجل ليس مسلما يعني هو + +133 +00:11:59,980 --> 00:12:03,660 +يابانيلما جاء .. يعني راح اختبر ماء في ال .. مثلا + +134 +00:12:03,660 --> 00:12:06,040 +في أمريكا، في كندا، بعدين في أفريقيا، في جنوب + +135 +00:12:06,040 --> 00:12:10,200 +أفريقيا، في آسيا، في كل العالم راح تلاتين، أربعين + +136 +00:12:10,200 --> 00:12:14,780 +نوع من الماء اختبرهم، و بعدين جابوله كاس فيها ماء + +137 +00:12:14,780 --> 00:12:19,100 +زمزم، فاختبرها، فلجأ أنه يفوقها جميعا، قدرة الله + +138 +00:12:19,100 --> 00:12:21,720 +عز وجل، ما هو احنا يعني في النهاية بنشرب من الماء + +139 +00:12:21,720 --> 00:12:23,980 +زمزم، و الرسول صلى الله عليه و سلم قال يعني الماء + +140 +00:12:23,980 --> 00:12:29,070 +زمزم لما شرب له، تصوروا أنهم ..فكروا ياخدوا من + +141 +00:12:29,070 --> 00:12:33,370 +الماء زمزم ب .. ب .. بطاريات شفت سريعة يعني يقولك + +142 +00:12:33,370 --> 00:12:36,910 +احنا بنشوف هذا الماء .. المستوى الماء يعني لو ناخد + +143 +00:12:36,910 --> 00:12:42,150 +اليوم منه فبينقصش لا ينقص .. لا ينقص أبدا ففكروا + +144 +00:12:42,150 --> 00:12:45,470 +انهم ياخدوا منه مياه كثيرة جدا و بسرعة يشطوا يعني + +145 +00:12:45,470 --> 00:12:48,690 +يركبوا مواتير و يشطوا فوجدوا ان الماء .. ان الماء + +146 +00:12:48,690 --> 00:12:52,710 +لا ينقص لا ينقص يعني يظل .. يظلوا على نفس المستوى + +147 +00:12:52,710 --> 00:12:56,850 +حتى لو أخدوا منه آلاف الأكواب من الماءمش أكواب + +148 +00:12:56,850 --> 00:12:59,830 +يعني الكوب الصغير يعني كوب يعني اللي هو ال الف + +149 +00:12:59,830 --> 00:13:04,070 +liter يعني فقال الحاجة التانية راح اختبر الماء إذا + +150 +00:13:04,070 --> 00:13:08,850 +ذكر اسم الله عليه وإذا لم يذكر اسم الله عليه فوجد + +151 +00:13:08,850 --> 00:13:15,090 +أن أي ماء إذا ذكرت عليه اسما من أسماء الله الحسنى + +152 +00:13:15,090 --> 00:13:19,870 +يتبلور في صورة زاهية في ألوان زاهية بل اه يتبلور + +153 +00:13:19,870 --> 00:13:22,850 +انت عارف ايه انت لدرجة علوم تعرف ايش معنى التبلور + +154 +00:13:23,830 --> 00:13:28,810 +يتبلور في أشكال زاهية و كأنه يعني إيه صار عنده فرح + +155 +00:13:28,810 --> 00:13:32,790 +أو عرس أو كذا يعني أما الماء الآخر الذي لا يذكر + +156 +00:13:32,790 --> 00:13:35,970 +اسم من أسماء الله عليه فيبقى كما هو أو يتبلور + +157 +00:13:35,970 --> 00:13:39,540 +بأشكال عاديةطبعا هذا بيقولنا و الله طبعا يعني هذا + +158 +00:13:39,540 --> 00:13:42,920 +الراجل الأمي اللي جالنا سمه الله او اذكر اسم الله + +159 +00:13:42,920 --> 00:13:46,780 +عز وجل دائما ماكانش .. هل كان بيعرف انه الماء كذا + +160 +00:13:46,780 --> 00:13:50,400 +و كذا لكن هذا هدوي الله عز وجل نعود إلى هؤلاء + +161 +00:13:50,400 --> 00:13:54,660 +الشبان الذين ثقوا ال .. على فكرة انتوا في مسألة + +162 +00:13:54,660 --> 00:13:58,720 +الشرب لو جربتوا .. لازم تجربوا طبعا عشان تعرفوا + +163 +00:13:58,720 --> 00:14:03,440 +فائدة السنة الصحيحة او اتباع السنة من عدم اتباعها + +164 +00:14:03,440 --> 00:14:10,430 +ان تشرب الماءعلى عطش باردا دفعة واحدة طبعا هو + +165 +00:14:10,430 --> 00:14:15,330 +هيسبب ألم شديدا و خاصة في العينين و في الصداع + +166 +00:14:15,330 --> 00:14:19,790 +الشديد و في العينين بتشعر الإنسان انه يعني كأنه + +167 +00:14:19,790 --> 00:14:24,050 +فعلاو كأنه احنا يعني قاعدين .. طبعا هذا اللي بيجرب + +168 +00:14:24,050 --> 00:14:26,050 +و بيقول سبحان الله .. والله الحمد لله على نعمة + +169 +00:14:26,050 --> 00:14:29,510 +الإسلام .. الحمد لله على نعمة الإسلام .. انه علمنا + +170 +00:14:29,510 --> 00:14:32,590 +انه لما نشرب .. طبعا في الشرب .. في الأكل .. في كل + +171 +00:14:32,590 --> 00:14:35,970 +.. حتى في اللبس .. في الملابس .. علمنا الإسلام انه + +172 +00:14:35,970 --> 00:14:41,020 +نعمل كذا و كذا و كذا .. وهو يريد بهذافائدة + +173 +00:14:41,020 --> 00:14:45,440 +الإنسان، مصلحة الإنسان، الإسلام ليس له مصلحة شخصية + +174 +00:14:45,440 --> 00:14:50,400 +أن يعلمني أن أشرب أو أكل أو ألبس أو أسير أو أمشي + +175 +00:14:50,400 --> 00:14:54,140 +أو أرد السلام على الناس، ما .. ما .. ما .. يعني ما + +176 +00:14:54,140 --> 00:14:59,010 +مصلحة الإسلام في هذا، إنما مصلحة مين؟والمجتمع .. + +177 +00:14:59,010 --> 00:15:03,290 +مصلحة الفرد و المجتمع .. هذه مصلحة الإسلام على كل + +178 +00:15:03,290 --> 00:15:08,310 +الأحوال نعود إلى الذين سقوا النوق سجلا على الظمأ + +179 +00:15:08,310 --> 00:15:15,110 +كرُبت أعناقها .. لأنهم سقوها على خلاف الأصل موضع + +180 +00:15:15,110 --> 00:15:22,490 +الشهاد في هذا البيت كرُبت حيث اقترنخبرها أن تقطع + +181 +00:15:22,490 --> 00:15:27,270 +بأن المصدرية قليل ولا كثير، وهذا على القليل، لأن + +182 +00:15:27,270 --> 00:15:32,930 +القليل فيها أن لا يقترن، والكثير .. ال .. القليل + +183 +00:15:32,930 --> 00:15:39,890 +أن تقترن، والكثير أن لا تقترن، قولي يا بنتي أن + +184 +00:15:39,890 --> 00:15:42,610 +تقطع + +185 +00:15:44,170 --> 00:15:47,630 +و هذا ايه؟ و هذا على القليل طبعا احنا رأينا في + +186 +00:15:47,630 --> 00:15:52,230 +كادة النفس أن تفيض عليه ايضا نفس الشاهد أن خبر كاد + +187 +00:15:52,230 --> 00:15:55,930 +قد اقترن بان المصدرية و هذا على القليل ايضا لأن + +188 +00:15:55,930 --> 00:16:00,850 +الكثير فيه ما .. يعني في كادة و كربة عدم الاقتران + +189 +00:16:01,920 --> 00:16:06,880 +في عندنا شاهد مرمعنا في السابق كرب القلب من جواه + +190 +00:16:06,880 --> 00:16:12,180 +يذوب حين قال الوشات هند غضوب احنا مرمعنا هذا البيت + +191 +00:16:12,180 --> 00:16:17,600 +على ان كرب فعل من افعال المقاربة التي تدل على قرب + +192 +00:16:17,600 --> 00:16:22,800 +وقوع الخبر رفع اسما القلب ونصب خبرا جملة يذوب + +193 +00:16:22,800 --> 00:16:28,310 +بنضيف لها حاجة بسيطةولم يقترن الخبر او خبر كاروبا + +194 +00:16:28,310 --> 00:16:33,270 +بان المصدرية وهذا على الكثير وهذا على ايه؟ اذا + +195 +00:16:33,270 --> 00:16:39,250 +الشهد عيده ثاني موضع الشهد كاروبا حيث جاء فعلا من + +196 +00:16:39,250 --> 00:16:45,710 +افعال المقاربة التي تدل على قرب وقوع الخبر ورفع + +197 +00:16:45,710 --> 00:16:53,430 +اسما القلب ونصب خبرا جملة يذوب ولم يقترن الخبربأن + +198 +00:16:53,430 --> 00:16:57,990 +المصدرية و هذا على الكثير مين تعيد للشاهد؟ طيب + +199 +00:16:57,990 --> 00:17:02,530 +نسمع الأخت اللي هناك موضع الشاهد كربه حيث جاء ثاني + +200 +00:17:02,530 --> 00:17:06,550 +أبعاد مقاربة تدل على فرض الكواعب الخبر رفع أسمه هو + +201 +00:17:06,550 --> 00:17:11,170 +القلب و نصر القبر من يدوبه ولم يقتنن بأن المصدرية + +202 +00:17:11,170 --> 00:17:15,070 +و هذا على الكثير و هذا على الكثير واضح هذا الكلام؟ + +203 +00:17:15,070 --> 00:17:20,260 +ده أسأل أنا هذا واضح؟هذا هو القسم الثاني من أقسام + +204 +00:17:20,260 --> 00:17:25,060 +أفعال المقاربة من حيث الاقتران وعدنه بأن المصدرية + +205 +00:17:25,060 --> 00:17:30,040 +القسم الثالث ممتنع الاقتران وهو كل أفعال الشروع + +206 +00:17:30,040 --> 00:17:33,340 +تلاحظوا معانا ان احنا عندنا أفعال مقاربة كام فعل + +207 +00:17:33,340 --> 00:17:38,300 +كام عددها تلاتة وأفعال الرجائي تلاتة وليس هناك عدد + +208 +00:17:38,300 --> 00:17:42,600 +لأفعال الشروع أو الانشاءقلنا في واجب الاقتران + +209 +00:17:42,600 --> 00:17:48,200 +فعلان وفي جائز الاقتران اربع افعال المقاربة + +210 +00:17:48,200 --> 00:17:51,460 +والرجاء انتهينا من هنا بضلعنا فقط افعال الشروع + +211 +00:17:51,460 --> 00:17:56,160 +التي يجب ان لا يقترن فعل خبرها بان المصدرية يعني + +212 +00:17:56,160 --> 00:18:01,940 +ممتنع الاقتران بان المصدرية أخذ البرد يشتد شوف + +213 +00:18:01,940 --> 00:18:05,460 +لحظة حتى بسلاقتنا المكسرة وقلنا أخذ البرد أن يشتد + +214 +00:18:05,460 --> 00:18:10,760 +فيه .. بنشعر أن فيها ركاكةلأن الصحيحة فيها أخذ + +215 +00:18:10,760 --> 00:18:17,560 +البرد يشتد بدون أنأ المصدرية أنشأ الحائك يخيط + +216 +00:18:17,560 --> 00:18:23,100 +الثوب الحائك اللي هو الخياط يعني يخيط الثوب، لا + +217 +00:18:23,100 --> 00:18:27,360 +يجوز أن أقول أن يخيط وطفق المطر ينهمر، أيضا لا + +218 +00:18:27,360 --> 00:18:33,600 +يجوز أن أقول طفق المطر أن ينهمرإذن هذه الأقسام + +219 +00:18:33,600 --> 00:18:37,380 +الثلاثة لأفعال المقاربة من حيث الاقتران وعدم + +220 +00:18:37,380 --> 00:18:41,720 +الاقتران بأن المصدرية، واجب الاقتران في إعلان حرى + +221 +00:18:41,720 --> 00:18:46,920 +وخلولق، جائز لاقتران أربعة أفعال أوشك وعسى وكدا + +222 +00:18:46,920 --> 00:18:52,680 +وكربه، ممتنع الاقتران كل أفعال الشروعي أو الإنشاء، + +223 +00:18:52,680 --> 00:18:57,200 +هل هذا واضح؟أسأله مرة ثانية، هل هذا واضح؟ إذا + +224 +00:18:57,200 --> 00:19:01,380 +ننتقل بعد ذلك إلى الموضوع الأخير في أفعال + +225 +00:19:01,380 --> 00:19:06,380 +المقاربة، وهي أفعال المقاربة بين التصرف والجمود + +226 +00:19:09,050 --> 00:19:13,390 +ويمكن احنا مرمعنا في السابق لما درسنا كان و + +227 +00:19:13,390 --> 00:19:17,610 +أخواتها أيضا قسمناها من حيث التصرف والجمود إلى كام + +228 +00:19:17,610 --> 00:19:23,510 +قسم؟ إلى قسمين متصرفة وجامد المتصرف أيضا قسمناها + +229 +00:19:23,510 --> 00:19:28,430 +إلى قسمين ما يتصرف تصرفا ناقصا وما يتصرف تصرفا + +230 +00:19:28,430 --> 00:19:33,990 +جامد وكنا قبلها قد عرفنا الجامد وعرفنا المتصرف فمن + +231 +00:19:33,990 --> 00:19:37,650 +تذكروا لنا ما هو تعريف الفعل الجامد؟ قولي يا بنتي + +232 +00:19:41,420 --> 00:19:46,300 +يلزم صورة واحدة لا يفارقها هذا هو الفعل الجامد أما + +233 +00:19:46,300 --> 00:19:52,980 +الفعل المتصرف نعم هو الفعل الذي لا يلزم صورة واحدة + +234 +00:19:52,980 --> 00:19:58,000 +لكنه يمكن أن نأتي منه بأكثر من صورة وأفعال + +235 +00:19:58,000 --> 00:20:01,740 +المقاربة من حيث التصرف والجمود تنقسم إلى قسمين + +236 +00:20:01,740 --> 00:20:07,720 +أفعال جامدة وأفعال متصرفةالأفعال الجامدة يعني التي + +237 +00:20:07,720 --> 00:20:12,960 +تلزم أو تلازم صورة واحدة ولا تتصرف مطلقا، وهي كل + +238 +00:20:12,960 --> 00:20:19,480 +أفعالي المقاربة ما عدا كاد وأوشك، كل أفعال + +239 +00:20:19,480 --> 00:20:25,710 +المقاربة ما عدا كاد وأوشك هي أفعال جامدةالقسم + +240 +00:20:25,710 --> 00:20:32,990 +الثاني أفعال متصرفة وهي تتصرف تصرفا ناقصا بمعنى لا + +241 +00:20:32,990 --> 00:20:38,190 +يوجد في أفعال المقاربة ما يتصرف تصرفا كاملا بل فقط + +242 +00:20:38,190 --> 00:20:45,810 +فعلان كاد وأوشك هما متصرفان لكن هما يتصرفان تصرفا + +243 +00:20:45,810 --> 00:20:51,020 +ناقصا يعني من كادةوأوشك نأتي بالمضارع يكاد ويوشك + +244 +00:20:51,020 --> 00:20:56,740 +واسم الفاعل كائد وموشك ولا يوجد غير هذه الصياغ + +245 +00:20:56,740 --> 00:21:03,960 +ولذلك الفعلان كاد وأوشك يتصرفان تصرفا إيه ناقصا + +246 +00:21:03,960 --> 00:21:10,520 +وليس تصرفا تامامر معنا قول الله عز وجل يكاد زيتها + +247 +00:21:10,520 --> 00:21:15,860 +يضيء ولو لم تمسسه نار ودرسنا يكاد هذه في السابق + +248 +00:21:15,860 --> 00:21:21,380 +على أنها فعل من أفعال المقاربة التي تدل على قرب + +249 +00:21:21,380 --> 00:21:27,240 +وقوع الخبري رفعت اسما زيتها ونصبت خبرا يضيء احنا + +250 +00:21:27,240 --> 00:21:32,640 +هنضيف إلى هذا الشاهد جملة بسيطة ان يكاد جاء فعلا + +251 +00:21:32,640 --> 00:21:40,530 +مضارعامن كدا، جاء فعلًا إيه؟ مضارعًا من كدا، فعمل + +252 +00:21:40,530 --> 00:21:44,330 +.. طبعًا فعل مضارع من كدا، فعمل عمل كدا، وهو من + +253 +00:21:44,330 --> 00:21:47,730 +أفعال المقاربة، وبنوفّل شهاد، نقبل لشهاد، وهو من + +254 +00:21:47,730 --> 00:21:51,110 +أفعال المقاربة التي تدل على قربي وقوع الخبر، رفعت + +255 +00:21:51,110 --> 00:21:55,550 +إسمًا زيتها ونصبت خبرًا جملة وجهه، يعني كأننا نضم + +256 +00:21:55,550 --> 00:21:58,610 +الشاهدين في شاهد إيه؟ في شاهد واحد، مين تعب + +257 +00:21:58,610 --> 00:22:00,070 +الشاهد؟ نعم، قولي + +258 +00:22:07,830 --> 00:22:14,550 +ورفعت اسما زيها و نصبت خبرا جملة ايه؟ جملة يبوي + +259 +00:22:15,050 --> 00:22:19,490 +أيضا مرنا شاهد على المضارع من أوشك اليوشك ومنفر من + +260 +00:22:19,490 --> 00:22:25,150 +منيته في بعض غراته يوافقها، و هذا الشاهد كنا قد + +261 +00:22:25,150 --> 00:22:29,950 +ذكرناه في السابق على عدم اقتران خبر يوشك بأنقى + +262 +00:22:29,950 --> 00:22:34,650 +المصدرية على القليل، ذكرت؟ ذكرناه في المحاضرة + +263 +00:22:34,650 --> 00:22:40,280 +الماضية، أيضا مضيف اليه أن هذا يوشكجاء فعلا مضارعا + +264 +00:22:40,280 --> 00:22:45,520 +من أوشكة فعمل عمل أوشكة رفع اسما من ونصب خبرا جملة + +265 +00:22:45,520 --> 00:22:52,660 +وافقها التي لم تقترن بأن المصدرية وهذا قليل عيد + +266 +00:22:52,660 --> 00:22:57,420 +الشاهد مرة ثانية موضع الشاهد يوشك حيث جاء فعلا + +267 +00:22:57,420 --> 00:23:06,200 +مضارعا من أوشكة فعمل عمل أوشكةرفع اسما من ونصب + +268 +00:23:06,200 --> 00:23:11,760 +خبرا جملة يوافقها والتي لم تقترن بأنقى المصدرية + +269 +00:23:11,760 --> 00:23:16,080 +وهذا قليل و هذا قليل مين تعين للشاهد غير الأخوات + +270 +00:23:16,080 --> 00:23:21,180 +اللي هيجاوب نعم قوليها الشاهد يمشي كل حيث جاء فعل + +271 +00:23:21,180 --> 00:23:25,860 +مضارن من أوشة كف عمل عمل أوشة كف رفع اسما و هو من + +272 +00:23:25,860 --> 00:23:30,400 +و نصب خبرا جملة يوافقها و هذا على كتير و هذا على + +273 +00:23:30,400 --> 00:23:36,170 +إيه؟و هذا على القليل لم يقترن بأن المصدرية و هذا + +274 +00:23:36,170 --> 00:23:39,350 +على ايه؟ على القليل واضح هذا الكلام؟ اذا احنا + +275 +00:23:39,350 --> 00:23:44,470 +عندنا الان من كاد و اوشك عندنا المضارب يكاد و يوشك + +276 +00:23:44,470 --> 00:23:49,710 +يتبقى عندنا منه ايه؟ اسم الفاعل اسم الفاعل من اوشك + +277 +00:23:49,710 --> 00:23:55,350 +موشك اسم الفاعل من اوشك ايه؟ كما قال الشاعر فموشكة + +278 +00:23:55,350 --> 00:24:02,770 +أرضنا أن تعود خلاف الأنيس وحوشا يبادىعيد تاني + +279 +00:24:02,770 --> 00:24:10,530 +فموشكة أرضنا أن تعود خلاف الأنيس وحوشا يبادى طبعا + +280 +00:24:10,530 --> 00:24:15,550 +الشهر بيتحسر على أرضهم التي توشك أن تعود بعد + +281 +00:24:15,550 --> 00:24:19,470 +الأنيس خلاف معناها بعد .. بعد أن كان فيها الأنيس + +282 +00:24:19,470 --> 00:24:25,730 +توشك هذه الأرض أن تكون وحوشا .. وحوشاممكن من + +283 +00:24:25,730 --> 00:24:30,950 +الوحشة اللي هي ضد الأنس والألف أو من جامع وحش، + +284 +00:24:30,950 --> 00:24:34,950 +والوحوش لا تكونوا في أرض فيها أنيس، هي تكون الأرض + +285 +00:24:34,950 --> 00:24:41,330 +موحشة واليباب هو العدم، يعني كأنها توشك هذه الأرض + +286 +00:24:41,330 --> 00:24:46,870 +بعد أن كان فيها الأنيس أن تكون موحشة، مقفرة، + +287 +00:24:46,870 --> 00:24:54,060 +معدمة، موضع الشهادة في هذا البيت موشكةحيث جاءت اسم + +288 +00:24:54,060 --> 00:25:00,440 +فاعل من أوشكة موشيكة جاءت اسم فاعل من أوشكة عملت + +289 +00:25:00,440 --> 00:25:07,680 +عمل أوشكة ورفعت اسما ضميرا مستترا تقديره هي ونصبت + +290 +00:25:07,680 --> 00:25:13,860 +خبرا جملة أن تعود عيتان الشاهد موضع الشاهد موشيكة + +291 +00:25:13,860 --> 00:25:20,910 +حيث جاءت موشيكة اسم فاعل من أوشكةفعملت عمل أوشك + +292 +00:25:20,910 --> 00:25:26,530 +رفعت اسما ضميرا مستترا تقديره و هي و نصبت خبرا + +293 +00:25:26,530 --> 00:25:30,730 +جملة أن تعود اللي في الآخر هناك + +294 +00:25:47,280 --> 00:25:51,860 +و خلاص و لسه اتخبرن جملة ايه انتوا طب السؤال + +295 +00:25:51,860 --> 00:25:56,460 +انظروا الى البيت احنا مش هنعرف البيت لكن فى سؤال + +296 +00:25:56,460 --> 00:26:01,460 +الان انا قلت فى تخريج الشاهد ان اسمها اسم موشيكا + +297 +00:26:01,460 --> 00:26:05,840 +يعنى ضمير مستثير جوازا تقديره هي طب لماذا لا يكون + +298 +00:26:05,840 --> 00:26:11,140 +أرضنا يعني نقول موشيكة أرضنا و أرضنا هي اسم موشيكة + +299 +00:26:11,140 --> 00:26:18,350 +مبتدأ مؤخر ليش طيب مبتدأ مؤخرأرضنا مبتدأ مؤخر صحيح + +300 +00:26:18,350 --> 00:26:22,230 +طب ليش مبتدأ مؤخر مش اسمه Shikaton؟ لأنها معرفة + +301 +00:26:22,230 --> 00:26:27,780 +بالإضافةو موشيكة يعني احنا لو بنعرف موشيكة طب ايش + +302 +00:26:27,780 --> 00:26:32,240 +نعرف موشيكة في هذه الحالة؟ نعرفها خبر مقدم يعني + +303 +00:26:32,240 --> 00:26:39,180 +كأن العبارة على الصحيح أرضنا موشيكة أرضنا مبتدأ + +304 +00:26:39,180 --> 00:26:43,480 +وموشيكة خبر مبتدأ إذا هذا هو الصحيح فيها وليس + +305 +00:26:43,480 --> 00:26:47,480 +العكس طيب هذا الكلام اللي أنا حكيته واضح؟ يا بنيات + +306 +00:26:48,050 --> 00:26:53,110 +ظال عندنا المثال الأخير أو الشاهد الأخير على كائد + +307 +00:26:53,110 --> 00:26:57,130 +اسف .. على كادة أو اسم الفاعل من كادة اللي هو إيه؟ + +308 +00:26:57,130 --> 00:27:01,830 +كائد و كما قلت نحن يمكن أن نخفف النبر فنقول كايد و + +309 +00:27:01,830 --> 00:27:05,750 +احنا كثير من الناس أو الشباب اسمه كايد مش اسمه + +310 +00:27:05,750 --> 00:27:10,310 +كائد يعني حتى لما نسمي .. نسميش بالنبر بل بتخفيفي + +311 +00:27:10,310 --> 00:27:14,970 +فنقول كايد طبعا مافيش كايدة .. إيه؟ مافيش كايدة؟ + +312 +00:27:14,970 --> 00:27:20,040 +مافيشموضع الشهد كائد في هذا البيت الشهد بيقول أموت + +313 +00:27:20,040 --> 00:27:22,840 +وأسن يوم الرجامي يوم الرجامي اللي هو أنتوا عارفين + +314 +00:27:22,840 --> 00:27:26,880 +العرب كانوا يطلقون على أيام حروبهم أسماء زي ما + +315 +00:27:26,880 --> 00:27:29,980 +احنا نقول يوم بدر ويوم أحد وها كذا ايضا كان في + +316 +00:27:29,980 --> 00:27:34,700 +السابق عندهم كان مثلا داحس والغبراء حرب تمرت + +317 +00:27:34,700 --> 00:27:40,270 +اربعين عام داحس والغبراء او البسوسطبعا البسوس اسم + +318 +00:27:40,270 --> 00:27:45,030 +العجوز اللي .. اللي أوقعت بين كلايب وجساس وداعس + +319 +00:27:45,030 --> 00:27:49,330 +والغابرة اسم .. اسم فرس و .. و .. يعني اسم الخير + +320 +00:27:49,330 --> 00:27:51,850 +اللي كانوا بيتسابقوا فيهم فواحد سبق الثاني ف .. + +321 +00:27:51,850 --> 00:27:56,110 +فحرب استمرت اربعين عام لأن في فرس سبقت فرس وكيف + +322 +00:27:56,110 --> 00:28:00,030 +فرس هتسبق فرسي؟و هذا بيدل على جاهليتين، هي + +323 +00:28:00,030 --> 00:28:06,050 +الجاهلية ليست معناه يعني الأمية، كان في عندهم ناس + +324 +00:28:06,050 --> 00:28:10,430 +يكتبون و يقرؤون، لكنها جاهلية فعلا التعصب للأمر، + +325 +00:28:10,430 --> 00:28:15,590 +فاربعين عام لداحس الغبراء و حرب البسوس استمرت أيضا + +326 +00:28:15,590 --> 00:28:20,440 +فترة طويلة و انتهت بتشرد قبيلة جساسوحُكم عليهم + +327 +00:28:20,440 --> 00:28:23,240 +بأنهم يعني لا يرحلون إلا في الظاهرة وكذا وكذا يعني + +328 +00:28:23,240 --> 00:28:26,920 +أمور كثيرة أقصد أن هذا الكلام طبعا ما كان العرب + +329 +00:28:26,920 --> 00:28:30,680 +عليه من سفاهة في الجاهلية وكيف أن الإسلام جاء + +330 +00:28:30,680 --> 00:28:36,740 +فيعني هذّب من طباعهم ويعني شذّبها وجعلهم يهدؤون و + +331 +00:28:36,740 --> 00:28:40,500 +العصبي اللي كانت موجودة يعني بدأت تهدأ في النفوس + +332 +00:28:40,500 --> 00:28:44,400 +على كل الأحوال يوم الرجال أيضا يوم من أيامهم .. من + +333 +00:28:44,400 --> 00:28:47,700 +أيام العرب يقول أموت أسن يوم الرجال يعني يكاد أن + +334 +00:28:47,700 --> 00:28:52,900 +يموتمن الأسى الحزن يوم الرجال لكن لاحظوا معايا + +335 +00:28:52,900 --> 00:28:57,320 +الشاعر هذا عنده يقين عالي يقول وإنني يقين يعني أنا + +336 +00:28:57,320 --> 00:29:02,380 +أوقن يقين وإنني أوقن يقين طبعا واليقين درجة عالية + +337 +00:29:02,380 --> 00:29:07,320 +من الإيمان يعني في إيمان لكن هذا يقين لرهن يعني + +338 +00:29:07,320 --> 00:29:12,560 +أنا أوقن يقين أنني مرهون بالذي أنا كائد ألقاه يعني + +339 +00:29:12,560 --> 00:29:18,270 +أنا يعني عند الشاعر يقين تمامبأنه سيلاقي ما هو + +340 +00:29:18,270 --> 00:29:24,050 +مكتوب عليه، بأنني .. بالذي أنا كائد إيه؟ طبعا هي + +341 +00:29:24,050 --> 00:29:28,370 +فيه جملة محذوفة تقديرها القاه، بالذي أنا كائد إيه؟ + +342 +00:29:28,370 --> 00:29:33,230 +القاه، يعني صحيح هو؟ يعني يصدر البيت بأنه يكاد أن + +343 +00:29:33,230 --> 00:29:38,530 +يموت من الأسى يوم الحزنوقد يكون هذا الحزن على + +344 +00:29:38,530 --> 00:29:42,570 +نفسها أو على قومه، لكنه في النهاية يقول أنا يعني + +345 +00:29:42,570 --> 00:29:47,210 +عندي يقين تم بأنني سألاقي ما هو مكتوب عليه + +346 +00:29:47,210 --> 00:29:53,090 +والإنسان في هذه الحالة عندما يعني يؤمن بأنه لن يقع + +347 +00:29:53,090 --> 00:29:58,590 +له إلا ما هو مكتوب عليه، نفسه بتهدأ ويتحول من + +348 +00:29:58,590 --> 00:30:02,930 +الجبن إلى الشجاعة، يصير شجاع ويقدم يعني في الحرب + +349 +00:30:02,930 --> 00:30:08,530 +على كل حوال موضع الشاهد كائدجاءت كائد اسم فاعل من + +350 +00:30:08,530 --> 00:30:14,270 +كادة كائد جاءت اسم فاعل من مين؟ فعملت عمل كادة + +351 +00:30:14,270 --> 00:30:21,370 +فرفعت اسما ضميرا مستترا تقديره أنا ونصبت خبرا جملة + +352 +00:30:21,370 --> 00:30:26,630 +فعلية محذوفة تقديرها القاه عيد الشاهد الثاني موضع + +353 +00:30:26,630 --> 00:30:33,100 +الشاهد كائد حيث جاءت اسم فاعل من كادةفعملت عمل + +354 +00:30:33,100 --> 00:30:39,340 +كادة رفعت اسما ضميرا مستترا تقديره أنا ونصبت خبرا + +355 +00:30:39,340 --> 00:30:44,960 +جملة فعلية محذوفة تقديرها القاه، نعم هناك + +356 +00:30:54,390 --> 00:30:58,590 +واضح هذا الكلام؟ أسأله مرة ثانية هل هذا واضح؟ إذا + +357 +00:30:58,590 --> 00:31:04,170 +نحن نقول مرة ثانية كاد وأوشك فعلان يتصرفان لكن + +358 +00:31:04,170 --> 00:31:10,250 +تصرفهما تصرف النقص بمعنى يأتي منهم المضارع اسم + +359 +00:31:10,250 --> 00:31:16,590 +الفاعل فقط ويعملان عمل الماضي هل هذا واضح؟ نعرف + +360 +00:31:16,590 --> 00:31:19,810 +بيت الشعر أموت أسن وين وصل الدور في الإعراب + +361 +00:31:23,750 --> 00:31:27,590 +أموت فعل مضارع مرفوع و علامة و رفعه الضم الظاهر + +362 +00:31:27,590 --> 00:31:33,530 +على آخره اللي عليها الدور أين الفاعل؟ + +363 +00:31:33,530 --> 00:31:42,090 +و الفاعل ضمير مستتر وجوبا تقديره أنا أسن هو + +364 +00:31:42,090 --> 00:31:47,490 +هذا صحيح يعني هذا أحد إعرابيه لأن له إعرابان مفعول + +365 +00:31:47,490 --> 00:31:53,060 +لأجله و التقدير أموت أسن أموت لأجل الأسنفي إعراب + +366 +00:31:53,060 --> 00:31:59,000 +آخر له حال أي أموت حال كوني آسيا إذا بحسب التقدير + +367 +00:31:59,000 --> 00:32:02,480 +أقوم بالإعراب والله إذا .. طبعا هو جاهز إن أنا + +368 +00:32:02,480 --> 00:32:06,680 +أقول عنه أنه مفهوم لأجله لكن بتقدير أموت لأجل + +369 +00:32:06,680 --> 00:32:12,240 +الأسن أو حال بتقدير أموت حال كوني آسيا يعني حالته + +370 +00:32:12,240 --> 00:32:17,720 +لما بيكون .. هو ميت بيكون حزنان والحالتين هو منصوب + +371 +00:32:17,720 --> 00:32:23,780 +يوم ..صحيح ظرف زمان منصوب علامة نصبه الفتحة + +372 +00:32:23,780 --> 00:32:29,040 +الظاهرة على آخره الرجام مضاف اليه مجروره علامة جره + +373 +00:32:29,040 --> 00:32:35,600 +الكسرة الظاهرة اللي أمامك وإنني .. + +374 +00:32:35,600 --> 00:32:39,420 +بل wow حالية حرف مبني على الفتح لا محل له من + +375 +00:32:39,420 --> 00:32:40,540 +الإعراب اللي جنبك + +376 +00:32:46,740 --> 00:32:51,100 +لحظوا معايا إنني تتكون من كام كلمة؟ من ثلاثة، بل + +377 +00:32:51,100 --> 00:32:56,240 +من ثلاثة، إن والنون والياء، إن حرف توكيد ونصب مبني + +378 +00:32:56,240 --> 00:32:58,900 +على الفتح لما حلله من الإعراف، اللي جانبك النون + +379 +00:33:01,600 --> 00:33:06,560 +لكن دخولها على إنها ندخل جائز وليس واجب اتصلت إن + +380 +00:33:06,560 --> 00:33:10,680 +بياء المتكلم فجازة أن ندخل عليها نون الوقاية تقى + +381 +00:33:10,680 --> 00:33:14,760 +الفعل تقى أزرع الحرفة من الكسري لكن يجوز أن أقول + +382 +00:33:14,760 --> 00:33:19,280 +إني جائز إنما هنا الشعر أراد أن يقول إنني فالنون + +383 +00:33:19,280 --> 00:33:23,740 +للوقاية حرف مبني على الكسري لما حل له من الإعراف + +384 +00:33:23,740 --> 00:33:24,660 +اللي جانبك الياء + +385 +00:33:27,280 --> 00:33:32,060 +صحيح ضمير متصل مبني على السكون في محل نصب اسم ان + +386 +00:33:32,060 --> 00:33:36,880 +يقينا .. طيب انتي يلا قوليها + +387 +00:33:40,290 --> 00:33:42,630 +لحظوا معايا انا لما بشرح البيت شراحت البيت قلت + +388 +00:33:42,630 --> 00:33:46,130 +للشعب وقول وإنني أوقن ويقينا، هو أين راح تأوقن + +389 +00:33:46,130 --> 00:33:50,610 +محذوفا، إذا يقينا المفروض المطلق لفعل محذوف تقديره + +390 +00:33:50,610 --> 00:33:55,350 +أوقن منصوب وعلامة نصبه الفتحة الظاهرة، مفروض مطلق + +391 +00:33:55,350 --> 00:34:00,310 +لفعل محذوف منصوب وعلامة نصبه الفتحة الظاهرة، طبعا + +392 +00:34:00,310 --> 00:34:02,450 +تقديره الفعل أوقن، لرهن + +393 +00:34:05,910 --> 00:34:08,690 +عرفاتش معنى اللام المزحلقة؟ طبعا احنا ان شاء الله + +394 +00:34:08,690 --> 00:34:13,090 +سندرسها عند حديثنا عن إنه وأخواتها بالتفصيل، لكن + +395 +00:34:13,090 --> 00:34:16,670 +بسرعة بنقول اللام المزحلقة معناها اللام التي زحلقت + +396 +00:34:16,670 --> 00:34:21,790 +من اسم إنه إلى قبرها عند توكيد الجملة بإنه، كي لا + +397 +00:34:21,790 --> 00:34:26,390 +يتوالى مؤكدان، فاللام اسمها اللام المزحلقة طالبة + +398 +00:34:26,390 --> 00:34:28,910 +قالت لأ هذه لم التوكيد، بنقولها ماشي صحيح، هي لم + +399 +00:34:28,910 --> 00:34:32,750 +توكيد، هي لم توكيد في الأصل، حرفه المبني و لا محله + +400 +00:34:32,750 --> 00:34:34,170 +الإعراف، اللي جانبك راه none + +401 +00:34:36,930 --> 00:34:40,370 +طبعا اللام المزحلة تكون في خبر بشكل عام تكون في + +402 +00:34:40,370 --> 00:34:42,890 +خبر ان بشكل .. لكن هي ممكن أن تتصل بالاسم و ضمير + +403 +00:34:42,890 --> 00:34:47,050 +الفصل و غيرين .. خبر ان اجبراهنون .. خبر ان مرفوع + +404 +00:34:47,050 --> 00:34:54,410 +و علامة رفع الدم الظاهرة بالذي .. + +405 +00:34:55,650 --> 00:34:59,530 +بالذي الباء حرف جر مبني على الكسر لمحيل له من + +406 +00:34:59,530 --> 00:35:03,770 +الإعراب الذي اسمه مجرور بالباء وعلامة جره الكسرة + +407 +00:35:03,770 --> 00:35:08,750 +الظاهرة الذي اسمه اسم موصول مبني على السكون في محل + +408 +00:35:08,750 --> 00:35:16,430 +جر بالباء أنا الأخت اللي هناك صحيح ضمير منفصل مبني + +409 +00:35:16,430 --> 00:35:21,710 +على السكون في محل رفع مبتدأ كائده خبر المبتدأ + +410 +00:35:21,710 --> 00:35:24,830 +مرفوع علامة رفع الضم الظاهرة اللي وراها أين اسم + +411 +00:35:24,830 --> 00:35:25,330 +كائد + +412 +00:35:29,250 --> 00:35:34,530 +وجوبا تقديره أنا أيضا، احنا قلنا رفع اسما ضميرا + +413 +00:35:34,530 --> 00:35:38,330 +مستترا تقديره أنا، يبقى اسم كائد ضمير مستتر وجوبا + +414 +00:35:38,330 --> 00:35:44,970 +تقديره أنا، اين خبر كائد؟ وخبر كائد جملة فعلية + +415 +00:35:44,970 --> 00:35:50,070 +محذوفة تقديرها القاه، جملة فعلية محذوفة تقديرها + +416 +00:35:50,070 --> 00:35:54,560 +القاهاللي عليها الدور جملة أنا كائد ألقاه ما + +417 +00:35:54,560 --> 00:35:58,560 +إعرابها، صلة الموصول إلى محلة لها من الإعراب، اللي + +418 +00:35:58,560 --> 00:36:03,360 +عليها الدور جملة إنني يقينًا لرهن بالذي أنا كائد و + +419 +00:36:03,360 --> 00:36:09,340 +ما إعرابها، جملة كلها، لو انتبهت، لانتبهت إن واحدة + +420 +00:36:09,340 --> 00:36:13,640 +منكن أعربة ال wow حاليًا، فعلى طول الجملة إنني + +421 +00:36:13,640 --> 00:36:17,680 +كائد، إنني يقينًا لرهن بالذي أنا كائد في محل نصب + +422 +00:36:17,680 --> 00:36:22,110 +حالياحنا قربنا الواو ايه؟ اذا الجملة اللي بعدها + +423 +00:36:22,110 --> 00:36:29,290 +بتكون في محل نصب حال كيف حاله كنا بهذا بننتهي من + +424 +00:36:29,290 --> 00:36:33,330 +الحديث عن أفعال المقاربة المحاضرة القادمة ان شاء + +425 +00:36:33,330 --> 00:36:37,410 +الله كما تعود تقرأ أفعال المقاربة بشكل كامل ثم + +426 +00:36:37,410 --> 00:36:41,750 +نبدأ بعد ذلك بالحديث عن انه وأخواتها + diff --git a/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/a2TkvBoAu0I.srt b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/a2TkvBoAu0I.srt new file mode 100644 index 0000000000000000000000000000000000000000..317c4b07cf18e496adc7e94915fdd49e91a0ecc3 --- /dev/null +++ b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/a2TkvBoAu0I.srt @@ -0,0 +1,1788 @@ +1 +00:00:20,870 --> 00:00:22,830 +أعوذ بالله من الشيطان الرجيم بسم الله الرحمن + +2 +00:00:22,830 --> 00:00:27,830 +الرحيم في المحاضرة الماضية كنا قد انتهينا من + +3 +00:00:27,830 --> 00:00:38,010 +الحديث عن لام الابتداء وعن لام المزحلقة وعرفنا + +4 +00:00:38,010 --> 00:00:42,270 +أن لام الابتداء ولام المزحلقة هي في الأصل لام + +5 +00:00:42,270 --> 00:00:48,110 +توكيد إذا دخلت لام التوكيد على الجملة الاسمية + +6 +00:00:48,970 --> 00:00:54,210 +المكوّن من المبتدأ والخبر لتوكيدها فإنها تتصل + +7 +00:00:54,210 --> 00:01:00,490 +بالمبتدأ لتوكيده وتسمى لام الابتداء فإذا أكدت + +8 +00:01:00,490 --> 00:01:07,150 +الجملة بمؤكد آخر فإن لام الابتداء تزحلق من اسم إن + +9 +00:01:07,150 --> 00:01:13,010 +إلى خبرها وتسمى لام المزحلقة قلنا أيضًا إن اللام + +10 +00:01:13,010 --> 00:01:18,050 +المزحلقة تتصل باسم إن بشرط، من يعرف هذا الشرط؟ ما + +11 +00:01:18,050 --> 00:01:24,590 +هو شرط اتصال لام المزحلقة باسم إن؟ ما هو الشرط؟ + +12 +00:01:24,590 --> 00:01:27,630 +واحدة والباقيات الصالحات، طيب نسمع + +13 +00:01:30,750 --> 00:01:37,710 +أن يتقدم خبر إن على اسمها ونحن نعرف في السابق أن + +14 +00:01:37,710 --> 00:01:42,950 +خبر إن لا يتقدم على اسمها إلا إذا كان شبه جملة إن + +15 +00:01:42,950 --> 00:01:49,810 +في البيت لمحمد وإن في الدار لزيد وإن في الدار + +16 +00:01:49,810 --> 00:01:57,830 +لرجلا اتصلت لام المزحلقة باسم إن لأن الخبر جاء + +17 +00:01:57,830 --> 00:02:03,190 +مقدمًا على الاسم أو كما قال تعالى إن في ذلك لعبرة + +18 +00:02:03,190 --> 00:02:14,090 +لمن يخشى وقلنا أيضًا إن هناك حالات تتصل بها لام + +19 +00:02:14,090 --> 00:02:17,630 +المزحلقة بخبر إن من يذكره حالة نعم + +20 +00:02:20,480 --> 00:02:24,420 +أن يكون الخبر اسمًا مفردًا مثبتًا مؤخرًا حالة ثانية + +21 +00:02:24,420 --> 00:02:32,140 +أن يكون الخبر جملة اسمية أن يكون الخبر جملة فعلية + +22 +00:02:32,140 --> 00:02:37,260 +فعلها مضارع نعم شبه جملة إما جار مجرور أو ظرف + +23 +00:02:37,260 --> 00:02:43,980 +وقلنا أيضًا يمكن أن تدخل لام المزحلقة على ضمير + +24 +00:02:43,980 --> 00:02:50,620 +الفصل الذي يفصل بين اسم إن وبين خبرها ثم تحدثنا بعد + +25 +00:02:50,620 --> 00:02:57,420 +ذلك عن اتصال ما الزائدة بإن وأخواتها قلنا إذا + +26 +00:02:57,420 --> 00:03:03,040 +اتصلت ما الزائدة بإن أو أحد أخواتها فإنها تكفها عن + +27 +00:03:03,040 --> 00:03:08,280 +العمل وتسمى في هذه الحالة كافة ومكفوفة أو ما + +28 +00:03:08,280 --> 00:03:13,600 +كافة إلا ليت السؤال اللي كنا ما السبب لماذا إذا + +29 +00:03:13,600 --> 00:03:17,940 +اتصلت ما الزائدة بإن أو أحد أخواتها فإنها تبطل + +30 +00:03:17,940 --> 00:03:24,860 +عملها أه نعم نسمع هنا لأن .. أنت بتسأل يعني؟ لأنها + +31 +00:03:24,860 --> 00:03:29,660 +تلغي اختصاصها بالدخول على الجملة الاسمية لتصبح + +32 +00:03:29,660 --> 00:03:33,940 +تدخل على الجملة الاسمية وعلى الفعلية إنما المؤمنون + +33 +00:03:33,940 --> 00:03:40,080 +إخوة مبتدأ خبر إنما يخشى الله من عباده العلماء + +34 +00:03:40,080 --> 00:03:47,350 +إنما يخشى .. واضح إنه لما اتصلت ما الزائدة بإنه + +35 +00:03:47,350 --> 00:03:53,010 +دخلت على جملة فعلية يخشى الله من عباده العلماء قلنا + +36 +00:03:53,010 --> 00:03:57,670 +إن لا ليت فإن ليت إذا اتصلت بما الزائدة فإنها + +37 +00:03:57,670 --> 00:04:03,590 +تعمل أو تهمل كما قالت .. قال الشاعر قالت ألا ليتم + +38 +00:04:03,590 --> 00:04:09,110 +هذا الحمام أو الحمام لنا إلى حمامتنا أو نصفه أو + +39 +00:04:09,110 --> 00:04:13,770 +نصفه فقضي قلنا في هذه الحالة إذا اتصلت ما الزائدة + +40 +00:04:13,770 --> 00:04:19,590 +بليت تبقى عاملة أو تهمة ليت ما زيد موجود أو ليت ما + +41 +00:04:19,590 --> 00:04:25,570 +زيدا موجود جائز إلى هنا أعتقد قد وصلنا في المحاضرة + +42 +00:04:25,570 --> 00:04:31,010 +الماضية فهل من سؤال إلى ما وصلنا إليه إذا ننتقل + +43 +00:04:31,010 --> 00:04:36,270 +بعد ذلك للحديث عن موضوع آخر وهو العطف على اسم إنه + +44 +00:04:36,270 --> 00:04:41,650 +وأخواته ممكن مر شبيه بهذا الموضوع وهو العطف على + +45 +00:04:41,650 --> 00:04:48,250 +خبر ما المنصوب تذكرون العطف على خبر ما التي تعمل + +46 +00:04:48,250 --> 00:04:56,230 +عمل ليس وقلنا هناك المنطق النحوي يقول البسيط إذا + +47 +00:04:56,230 --> 00:05:00,930 +عطفت اسمًا على اسم منصوب أو مرفوع فإنه يأخذ الإعراب + +48 +00:05:01,880 --> 00:05:05,760 +هناك قلنا بنعطف اسمًا على الخبر المنصوب الأصل أن + +49 +00:05:05,760 --> 00:05:10,820 +يكون منصوبًا لكننا وجدنا أنه قد جاء مرفوعًا لأن + +50 +00:05:10,820 --> 00:05:16,340 +العطف ينقسم إلى قسمين عطف يقتضي الإيجاب وعطف يقتضي + +51 +00:05:16,340 --> 00:05:23,680 +استمرار النفي ليس بهذا المنطق أيضًا هنا إذا عطفت + +52 +00:05:23,680 --> 00:05:29,340 +اسمًا على اسم إن الأصل والمنطق وبسرعة بنقول لأ + +53 +00:05:29,340 --> 00:05:35,940 +المفترض أن يكون الاسم المعطوف منصوبًا لأن إحنا نعطف + +54 +00:05:35,940 --> 00:05:41,300 +اسمًا على اسم إن واسم إن ما موقعه من الإعراب + +55 +00:05:41,300 --> 00:05:46,440 +النصب إذا فالاسم المعطوف الأصل أن يكون منصوبًا + +56 +00:05:46,440 --> 00:05:52,060 +لكننا سنجد أنه يمكن أن يأتي منصوبًا أو مرفوعًا + +57 +00:05:54,570 --> 00:05:59,290 +النصب بالعطف على اسم إن هذا أمر بسيط لو قلت مثلًا + +58 +00:05:59,290 --> 00:06:06,070 +إن زيدًا قائم وعمرو إن زيدًا قائم زيدًا ما إعرابها + +59 +00:06:06,070 --> 00:06:12,930 +اسم إن منصوب وعمرو الواو حرف عطف وعمرو معطوف على زيد + +60 +00:06:12,930 --> 00:06:16,710 +والاسم المعطوف على المنصوب يكون منصوبًا إذا هو + +61 +00:06:16,710 --> 00:06:22,010 +منصوب علامة نصبه الفتح الظاهر على آخره هذه الحالة + +62 +00:06:22,010 --> 00:06:24,110 +الأولى والحالة البسيطة يعني هذا المنطق أن هو اللي + +63 +00:06:24,110 --> 00:06:28,310 +بيقول هذا تابع والتابع يتبعوا متبعه في الإعراب أن + +64 +00:06:28,310 --> 00:06:33,030 +الاسم المعطوف على اسم منصوب يكون منصوبًا لكن الحالة + +65 +00:06:33,030 --> 00:06:38,650 +الثانية له هي إيه؟ هي الرفع إن زيدًا قائم وعمره + +66 +00:06:38,650 --> 00:06:44,550 +بدأنا نقول وعمرو بنصب نقول وعمره مرفوع ما تخرجوا + +67 +00:06:44,550 --> 00:06:49,370 +الرفع قال إن حاتوا للرفع تخريجان للرفع كم تخريج؟ + +68 +00:06:49,370 --> 00:06:56,670 +إما أن يكون مبتدأ وخبره محذوف تقديره كذلك يعني إن + +69 +00:06:56,670 --> 00:07:03,430 +زيدًا قائم وعمر قائم كذلك أو أن يكون معطوفًا على محل + +70 +00:07:03,430 --> 00:07:07,130 +إن اسمها وهو الابتداء انظروا على الصورة، هأكتبلكم + +71 +00:07:07,130 --> 00:07:13,030 +مثال على الصورة ليه هتضح المقال إن زيدًا قائم + +72 +00:07:13,030 --> 00:07:15,690 +ومحمدًا + +73 +00:07:18,190 --> 00:07:24,350 +هذا التخريج الأول أن الواو حرف عطف محمد معطوفة على + +74 +00:07:24,350 --> 00:07:28,930 +زيد والمعطوف على المنصوب يكونوا منصوبة هذا الأول + +75 +00:07:28,930 --> 00:07:39,670 +الثاني إن زيدًا قائم ومحمد بالرفع قال النحات لها + +76 +00:07:39,670 --> 00:07:47,530 +للرفع تخريجان إما أنه مبتدأ وخبره محذوف تقديره قائم + +77 +00:07:47,530 --> 00:07:52,170 +كذلك أو أنه .. طبعًا هذا أمر بسيط .. نقول إن زيدًا + +78 +00:07:52,170 --> 00:07:56,830 +قائم .. هذه اسم إن وخبرها الواو استئنافية أو حرف + +79 +00:07:56,830 --> 00:08:01,490 +عطف .. عطفنا جملة اسمية على اسمية محمد مبتدأ خبره + +80 +00:08:01,490 --> 00:08:10,790 +محذوف تقديره قائم كذلك أو أن يكون معطوفًا على محل إن + +81 +00:08:10,790 --> 00:08:17,650 +واسمها ومحل إن اسمها الابتداء يعني الرفع أما أن + +82 +00:08:17,650 --> 00:08:23,350 +يكون مبتدأ وخبره محذوف تقديره قائم كذلك ده أمر + +83 +00:08:23,350 --> 00:08:29,610 +بسيط التخريج الثاني أن يكون الواو حرف عطف محمد + +84 +00:08:29,610 --> 00:08:35,070 +معطوفة مش على زيد، على إن وزيدًا، على محل إن و + +85 +00:08:35,070 --> 00:08:40,350 +زيدًا، ومحل إن وزيدًا هو إيه؟ الابتدائي الرفع، + +86 +00:08:40,350 --> 00:08:44,550 +الابتدائي إيه؟ إيه الرفع، إذا أعود مرة ثانية فأقول + +87 +00:08:45,370 --> 00:08:50,790 +إذا عطفت اسمًا على اسم إنه، فلك في الاسم المعطوف + +88 +00:08:50,790 --> 00:08:56,970 +وجهان، إما نصبه كما تراه في كلمة محمد، إما نصبه + +89 +00:08:56,970 --> 00:09:01,610 +بالعطف على اسم إنه، يعني محمد بيكون معطوف على زيد، + +90 +00:09:01,610 --> 00:09:05,390 +بيكون منصوب أو أنه .. آسف .. في هذه الحالة بيكون + +91 +00:09:05,390 --> 00:09:09,850 +منصوب أو أن يكون الاسم المعطوف إيه؟ أن يكون مرفوعًا + +92 +00:09:09,850 --> 00:09:14,990 +ولا رفع تخريجان كما تراهم إما أن تكون كلمة محمد + +93 +00:09:14,990 --> 00:09:21,490 +مبتدأ وخبره محذوف تقديره كذلك أو معطوف لكن معطوف + +94 +00:09:21,490 --> 00:09:26,770 +على من؟ على محل إنه اسمها وهو الابتداء أي الرفع + +95 +00:09:28,450 --> 00:09:33,410 +الله عز وجل يقول في شهد على ذلك أن الله بريء من + +96 +00:09:33,410 --> 00:09:39,250 +المشركين ورسوله طبعًا القراءة لا تجوز ورسوله يمكن + +97 +00:09:39,250 --> 00:09:45,610 +إحنا قدمنا أن أحد القراء قرأ قال أن الله بريء من + +98 +00:09:45,610 --> 00:09:52,190 +المشركين ورسوله فأحد الأعراب قال وهل بريء الله من + +99 +00:09:52,190 --> 00:09:58,100 +رسوله إن كان قد بريء منه فأنا أبرأ منه كذلك فلما + +100 +00:09:58,100 --> 00:10:02,560 +استدعاه عمر قال له ليس كذلك يا عربي بل هي ورسوله + +101 +00:10:02,560 --> 00:10:07,540 +قال الآن الآن يعني هيك صح طبعًا هي يجوز فيها ورسوله + +102 +00:10:07,540 --> 00:10:14,140 +ورسوله يجوز ورسوله بالعطف على لفظ الجلالة أن الله + +103 +00:10:14,140 --> 00:10:20,400 +يعني أن الله والرسول قد بريئة من المشركين فهي في + +104 +00:10:20,400 --> 00:10:25,200 +قراءة بالنصب ورسوله والقراءة اللي شهدها عندنا + +105 +00:10:25,200 --> 00:10:31,510 +ورسوله بالرفع باعتبار أن كلمة رسوله اسم معطوف + +106 +00:10:31,510 --> 00:10:38,390 +مرفوعًا إما لأنه مبتدأ وخبره محذوف تقديره بريء + +107 +00:10:38,390 --> 00:10:45,190 +كذلك منهم يعني أن الله بريء من المشركين ورسوله + +108 +00:10:45,190 --> 00:10:52,270 +بريء منهم كذلك بيكون الإعراب هي مبتدأ وخبره محذوف + +109 +00:10:52,270 --> 00:11:01,010 +أو أنها معطوفة على محل اسم آسف على محل إن اسمها + +110 +00:11:01,010 --> 00:11:07,290 +وهو الابتداء أي الرفع الحقيقة أنها تخرج ثالثًا أيضًا + +111 +00:11:07,290 --> 00:11:11,930 +يعني هي مش تخريجين فقط لها تخريج ثالث أنها معطوفة + +112 +00:11:11,930 --> 00:11:17,370 +على الضمير المستتر في الخبر اللي بريء إحنا بنقول إن + +113 +00:11:17,370 --> 00:11:23,810 +الله بريء هو في عندنا ضمير مستتر في الخبر اللي هو + +114 +00:11:23,810 --> 00:11:27,530 +بريء اللي هو ضمير مستتر تقديره إيه؟ هو لأنه حاجة + +115 +00:11:27,530 --> 00:11:31,350 +ليه إن أنا مش تخريجين، لأ ثلاثة مبتدأ وخبره محذوف + +116 +00:11:31,350 --> 00:11:36,510 +تقديره بريء كذلك معطوفة على محل إن اسمها الثالث + +117 +00:11:36,510 --> 00:11:41,070 +معطوفة على الضمير المستتر في كلمة بريء أو في الخبر + +118 +00:11:41,070 --> 00:11:45,790 +يعني إذا موضع الشاهد في هذه الآية ورسوله + +119 +00:11:47,750 --> 00:11:57,570 +حيث جاءت اسمًا معطوفًا على اسم إن مرفوعًا وله كم + +120 +00:11:57,570 --> 00:12:05,410 +تخريج؟ له ثلاثة تخريجات الأول أنه مبتدأ وخبره + +121 +00:12:05,410 --> 00:12:15,890 +محذوف تقديره ورسوله بريء منهم كذلك الثاني أنه معطوف + +122 +00:12:15,890 --> 00:12:23,830 +على محل إن واسمها وهو الابتدائي الرفع الثالث أنه + +123 +00:12:23,830 --> 00:12:29,290 +معطوف على الضمير المستتر في كلمة بريء في الخبر + +124 +00:12:29,290 --> 00:12:32,370 +يعني مين تعيد للشاهد؟ قولي يا بنتي + +125 +00:12:51,010 --> 00:12:55,110 +في الخبر اللي هو كلمة إيه؟ كلمة بريء هل هذا واضح؟ + +126 +00:12:55,110 --> 00:13:02,110 +أسأله مرتين ثاني هل هذا واضح؟ إن حق قالوا أه والله + +127 +00:13:02,110 --> 00:13:07,490 +يعني طبعًا إحنا من الواضح في هذه الأمثلة وفي الآية + +128 +00:13:07,490 --> 00:13:12,750 +أن الاسم المعطوف جاء بعد الخبر يعني أن الله بريء + +129 +00:13:12,750 --> 00:13:17,250 +.. أين الخبر؟ بريء وواضح أن الاسم المعطوف جاء إيه؟ + +130 +00:13:17,250 --> 00:13:21,370 +بعد الخبر ونفس الكلام هنا في هذا المثال الاسم + +131 +00:13:21,370 --> 00:13:25,990 +المعطوف جاء بعد الخبر لكنهم حق قالوا يأتي مرفوعًا + +132 +00:13:25,990 --> 00:13:29,290 +يعني الاسم المعطوف قبل الخبر أو بعده ما في إشكال + +133 +00:13:29,860 --> 00:13:35,120 +يمكن أن يأتي الاسم المعطوف مرفوعًا قبل الخبر أو + +134 +00:13:35,120 --> 00:13:39,100 +بعده وجاءوا لنا بيشاهد إن الربيع الجودة والخريف + +135 +00:13:39,100 --> 00:13:43,180 +يدا أبي العباس والصيوف يعني أنتم يعني عارفين + +136 +00:13:43,180 --> 00:13:49,380 +العرب عندما كانوا يريدون أن يصفوا شخصًا بالكرم + +137 +00:13:49,380 --> 00:13:54,180 +يقولون يداه كالربيع أو كالشتاء يعني ممكن يصفوه + +138 +00:13:54,180 --> 00:13:59,540 +بأنه يعني مطر منهمر أو كالربيع والربيع أنتم تعلمون + +139 +00:13:59,540 --> 00:14:03,340 +أنه يعني .. يعني فصل الخير والنماء لكن هنا + +140 +00:14:03,340 --> 00:14:07,100 +الحقيقة يعني أراد أن يزيد قال إن الربيع الجودة و + +141 +00:14:07,100 --> 00:14:11,480 +الخريفة يعني الربيع والخريف والصيف اللي هي الصيف + +142 +00:14:11,480 --> 00:14:18,660 +يعني يبدأ بالعباس يعني كرمه ليس لا يشبه بفصل واحد + +143 +00:14:18,660 --> 00:14:22,980 +بل بكل الفصول إن الربيع جودة والخريفة يبدأ + +144 +00:14:22,980 --> 00:14:28,910 +بالعباس طبعًا احنا الربيع هو اسمناويدّ أبي العباسى + +145 +00:14:28,910 --> 00:14:34,630 +الخبر وكما ترون جاء اسمًا هي والخريف وجاء والصيوف + +146 +00:14:34,630 --> 00:14:40,190 +أيضًا جاء الاسم المعطوف منصوبًا قبل الخبري وبعده + +147 +00:14:40,190 --> 00:14:44,990 +وهذا جائز إذا موضع الشاهد في هذا البيت والخريفة + +148 +00:14:44,990 --> 00:14:56,720 +والصيوفة حيث جاء اسمًا معطوفًا منصوبًا على اسم إن قبل + +149 +00:14:56,720 --> 00:15:00,720 +الخبري اللي هي إيه الخبر؟ عيد أبي العباس عيد ثاني + +150 +00:15:00,720 --> 00:15:05,700 +الشاهد موضع الشاهد والخريفة والصيوفة حيث جاء اسمًا + +151 +00:15:05,700 --> 00:15:12,700 +معطوفًا على اسم إن الربيع منصوبًا قبل الخبري وبعده + +152 +00:15:12,700 --> 00:15:18,380 +قبل الخبر الخريفة وبعد الخبر والصيوفة مين يتعدل + +153 +00:15:18,380 --> 00:15:21,540 +الشاهد؟ الشاهد طب نسمع هنا + +154 +00:15:29,940 --> 00:15:36,380 +واضح هذا الكلام؟ هل هذا واضح؟ الكلام اللي أنا + +155 +00:15:36,380 --> 00:15:42,900 +حكيته في السابق يكون مع إن المكسورة الهمزة ومع + +156 +00:15:42,900 --> 00:15:49,200 +أن المفتوحة الهمزة ومع كأن يعني يقتل اسمه أعيد + +157 +00:15:49,200 --> 00:15:54,050 +ثاني يقتل اسمهمعطوفًا على اسم إن مرفوعًا نحن لا + +158 +00:15:54,050 --> 00:15:57,130 +نتكلم في النصب نتكلم في إيه؟ في الرفع لأن النصب + +159 +00:15:57,130 --> 00:16:00,750 +أمر طبيعي إذا عطفت اسمًا على اسم إن المنصوب الأصل + +160 +00:16:00,750 --> 00:16:05,210 +أن يكون إيه؟ منصوبًا لكن الإشكالية هنا تكمن في أي + +161 +00:16:05,210 --> 00:16:12,030 +وجه؟ في الرفع الرفع لا يأتي إلا مع إن وأن وكأن + +162 +00:16:12,030 --> 00:16:18,490 +فقط ولا يجوز أن يأتي اسم معطوفًا على اسم إن مرفوعًا + +163 +00:16:18,490 --> 00:16:24,180 +مع ليت أو كأن أو لعله أنا يمكن أقول كأن هي لكنه + +164 +00:16:24,180 --> 00:16:29,480 +ناصر عيد ثاني قلت في الأول يأتي الاسم مرفوعًا + +165 +00:16:29,480 --> 00:16:34,920 +معطوفًا على اسم إن مع إن وأنه يعني إن بكسـر الهمزة + +166 +00:16:34,920 --> 00:16:41,140 +وأن بفتحها ولكنه ولا يجوز أن يأتي مع ليت ولا + +167 +00:16:41,140 --> 00:16:47,300 +لعله وكأن والسبب بسيط طبعًا إنه حاشوا ما تركوا + +168 +00:16:47,300 --> 00:16:52,240 +شيئًا إلا علالوله في عمتنع اللهلو أنا قلت كما في + +169 +00:16:52,240 --> 00:16:58,300 +هذا المثال إن زيدًا قائم ومحمد أنا كما قلت خرج هو + +170 +00:16:58,300 --> 00:17:03,920 +محمد قائم يعني أنا في الأول أثبت قيام زيد وفي + +171 +00:17:03,920 --> 00:17:09,280 +الجملة الثانية أثبت قيام محمد وهذا أمر لا بأس به + +172 +00:17:09,280 --> 00:17:15,950 +سواء كان مع إن بكسر همزة أو فتحها أو لالكن مع + +173 +00:17:15,950 --> 00:17:19,550 +ليت ولا علّة انظروا و.. وكأن.. طبعًا ليت في + +174 +00:17:19,550 --> 00:17:23,970 +التمني ولا علّة في الترجي وكأن في التشبيه شوفوا لو + +175 +00:17:23,970 --> 00:17:29,790 +قلت أنا مثلًا كأن زيدًا قائم هل هو قائم؟ كأنه قائم + +176 +00:17:29,790 --> 00:17:35,510 +هو لم.. لم يثبت له القيام سواء ك.. قلت ليت زيدًا + +177 +00:17:35,510 --> 00:17:42,890 +قائم أو لعله زيدًا قائم أو كأن زيدًا قائم لم يثبت + +178 +00:17:42,890 --> 00:17:48,490 +القيام لزيد ما ثبت ولذلك من المنطق إن لا يجوز أن + +179 +00:17:48,490 --> 00:17:53,350 +أعطف على هذه الجملة جملة فيها إثبات قيام زيد، يعني + +180 +00:17:53,350 --> 00:17:58,690 +بأنفعش أقول ليت زيدًا قائم ومحمد قائم كذلك، طب أنا + +181 +00:17:58,690 --> 00:18:03,230 +في الأول بتمنى، في الأول أتمنى أو أترجى أو أشبه + +182 +00:18:03,230 --> 00:18:08,030 +قيام زيد، بمعنى أنه لم يثبت في الجملة الأولى قيام + +183 +00:18:08,030 --> 00:18:14,000 +زيد فكيف يثبت في الثانية قيامه محمد؟ بيصير فيه + +184 +00:18:14,000 --> 00:18:19,300 +تناقض منطقي في القصة، في الأول قلت إن زيدًا قائم، + +185 +00:18:19,300 --> 00:18:23,140 +يعني أثبت قيام زيد، ما فيش مشكلة، لإن أعطف عليه + +186 +00:18:23,140 --> 00:18:30,140 +قيام محمد، ومحمد قائم كذلك لكن مع ليت ليت زيدًا + +187 +00:18:30,140 --> 00:18:35,140 +قائم أنا أتمنى أن يقوم يعني ما ثبت قيامه فكيف أعطف + +188 +00:18:35,140 --> 00:18:42,760 +على جملة متمنّاه أو مترجّاه أو مشبه بجملة مثبتة + +189 +00:18:42,760 --> 00:18:48,140 +ما ينفعش هذا أمر غير منطق ولذلك إنه حق قالوا العطف + +190 +00:18:48,140 --> 00:18:54,120 +بالرفع على اسم إن لا يكون مع ليت ولا علّ وكأن بل + +191 +00:18:54,120 --> 00:19:00,970 +يكون مع إن وأن وكأن ولكن آسف ولكن هذا الكلام واضح + +192 +00:19:00,970 --> 00:19:06,050 +إذا أعود فأقول بسرعة موضوع العطف على اسم إن قلنا + +193 +00:19:06,050 --> 00:19:12,230 +يجوز أن تعطف على اسم إن اسمًا منصوبًا وتخريج النصب + +194 +00:19:12,230 --> 00:19:18,830 +أنه معطوف على اسم إن أو اسمًا مرفوعًا وذلك بتخريجين + +195 +00:19:18,830 --> 00:19:23,150 +ورأينا في الآية أنه كم تخريج ثلاثة إما أن يكون + +196 +00:19:23,150 --> 00:19:27,670 +مبتدأ وخبره محذوف أو أن يكون معطوفًا على محل إن + +197 +00:19:27,670 --> 00:19:31,870 +واسمها وفي الآية قلنا معطوف على الضمير المستتر في + +198 +00:19:31,870 --> 00:19:37,050 +الخبر اللي هو كلمة بريء هذا الكلام ينطبق على ثلاثة + +199 +00:19:37,050 --> 00:19:41,490 +أحرف ولا ينطبق على الثلاثة الأخرى، ينطبق على إن و + +200 +00:19:41,490 --> 00:19:46,690 +أن بفتح الهمزة ولكن اللي هي الحرف الاستدراك ولا + +201 +00:19:46,690 --> 00:19:52,010 +ينطبق على ليت ولا علّ وكان، هل هذا واضح؟ أسأله مرة + +202 +00:19:52,010 --> 00:19:57,850 +ثانية، هل هذا واضح؟ إذا ننتقل إلى موضوع مهم، وهو + +203 +00:19:57,850 --> 00:20:01,190 +تخفيف نون إن وأخواتها، قولي يا بنتي + +204 +00:20:05,350 --> 00:20:10,870 +ليش ما نحكي أنه معقول + +205 +00:20:10,870 --> 00:20:16,070 +على خبر إن؟ لأ مافيهوش المعنى بيختلف بينفعش أعطف على + +206 +00:20:16,070 --> 00:20:20,650 +الخبر.. هذا الاسم لا يعطف على الخبر.. هذا الاسم + +207 +00:20:20,650 --> 00:20:24,190 +يعطف على الاسم أو على ضمير الاسم.. يعني من أعطف + +208 +00:20:24,190 --> 00:20:25,950 +على الخبر.. أعطف على الخبر.. بيصير المعنى.. + +209 +00:20:25,950 --> 00:20:29,270 +بيتغير المعنى تمامًا.. المعنى يتغير تمامًا.. يعني + +210 +00:20:29,270 --> 00:20:32,970 +نقول أن الله بريء من المشركين ورسوله.. بيصير ورا + +211 +00:20:32,970 --> 00:20:37,610 +.. يعني أن الله بدل ما نقول بريء من أننا نرفع بريء + +212 +00:20:37,610 --> 00:20:41,630 +ونقول ورسوله.. ما أعطت معنى.. مالها معنى لكن لما + +213 +00:20:41,630 --> 00:20:46,930 +أقول بريء، الضمير المستتر في بريء يعود على الله، + +214 +00:20:46,930 --> 00:20:52,330 +إذا صحيح، ما هو النحاة الحقيقة، يعني إنه يحتاج إلى + +215 +00:20:52,330 --> 00:20:59,180 +ذكاء ودقة ويعني تركيز لم يخرجوا هذا التخريج وهم + +216 +00:20:59,180 --> 00:21:03,060 +يعرفون أن فيه نسبة واحد في المئة خطأ عارفين أنها + +217 +00:21:03,060 --> 00:21:07,000 +معطوفة على الضمير المستتر في بريء لأن الفاعل + +218 +00:21:07,000 --> 00:21:11,220 +البريء ضمير مستتر جوازًا تقديره يعود على الله عز + +219 +00:21:11,220 --> 00:21:16,120 +وجل واضح؟ لكن لحظة معايا ما قالوش طب واحد يسأل طب + +220 +00:21:16,120 --> 00:21:18,500 +ليش ما قالوا معطوفة على لفظ الجلالة مباشرة لأن لفظ + +221 +00:21:18,500 --> 00:21:22,320 +الجلالة منصوب؟ هم بدون مش عاطفة على اسم منصوب بدون + +222 +00:21:22,320 --> 00:21:26,340 +يعني عاطفة على اسم.. على.. على شيء مرفوع والضمير هو + +223 +00:21:26,340 --> 00:21:31,860 +في محل رافع عشان يجذب ومعطوف عليه هذا يعني فكرة + +224 +00:21:31,860 --> 00:21:36,030 +احنا وصلنا النحو هو على حاله وبنفكر أن هو هكذا + +225 +00:21:36,030 --> 00:21:40,410 +يعني الأمور هيك.. لا هذا يعني نتاج تفكير سنة.. + +226 +00:21:40,410 --> 00:21:44,270 +لا ما فيش مشكلة لأ أنا.. شوف نحن لنا الحق أن نفكر + +227 +00:21:44,270 --> 00:21:49,170 +لكن بتكون.. يعني يكون راسخ في أذهاننا كنا أن هناك + +228 +00:21:49,170 --> 00:21:54,090 +مئات بل آلاف العلماء من النحاة وأهل اللغة والصرف + +229 +00:21:54,090 --> 00:22:00,970 +وغيرها قد فكروا ودبروا ووجدوا أن هذه الأمور عالمية + +230 +00:22:00,970 --> 00:22:07,150 +لكن هل هذا يمنعنا أن نفكر؟ لا لا لا الحقيقة كما قلت + +231 +00:22:07,150 --> 00:22:14,410 +موضوع مهم من موضوعات إن وأخواتها وهو اسمه تخفيف + +232 +00:22:14,410 --> 00:22:20,850 +نون إن وأخواتها تخفيف إيه؟ نون إن احنا عارفين + +233 +00:22:20,850 --> 00:22:25,790 +إنه عندنا إن وأخواتها كم حرف؟ ستة أربعة منها + +234 +00:22:25,790 --> 00:22:30,710 +فيها نون مشددة معدّى ليت ولا علّى، ليت ولا علّى + +235 +00:22:30,710 --> 00:22:36,010 +ما فيش في نهايته نون، لكن إن وأنه وكأن ولكن + +236 +00:22:36,010 --> 00:22:41,290 +نهايته نون مشددة، والنون المشددة كما نعرف تتكون من + +237 +00:22:41,290 --> 00:22:47,970 +نونين، نون ساكنة ونون متحركة، التخفيف معناه حذف + +238 +00:22:47,970 --> 00:22:52,650 +النون المتحركة وبقاء النون الساكنة، فيبقى عندي إن + +239 +00:22:52,650 --> 00:22:59,210 +وأن وكأن ولكن وبتكت لاحظوا ملاحظة.. إذا إذا احنا + +240 +00:22:59,210 --> 00:23:03,450 +إذا قلنا تخفيف نون إن وأخواتها نعني بذلك كم.. كم + +241 +00:23:03,450 --> 00:23:10,190 +حرفًا؟ أربعة اللي هو إن وأن وكأن و لكن ونلاحظ + +242 +00:23:10,190 --> 00:23:14,130 +ملاحظة مهمة أيضًا أن هذه الأحرف الستة قبل التخفيف + +243 +00:23:14,130 --> 00:23:20,390 +كلها تعمل عملًا واحدًا تدخل على الجملة الاسمية فتنصب + +244 +00:23:20,390 --> 00:23:28,570 +الاسم وترفع الخبر لكن إذا خفّفت نونها يصبح لكل حرف + +245 +00:23:28,570 --> 00:23:37,850 +منها طبيعة خاصة، بعضها يعمل دائمًا، وبعضها يعمل + +246 +00:23:37,850 --> 00:23:43,770 +ويهمل، وبعضها يهمل دائمًا، إذا منها ما يظل عاملًا + +247 +00:23:44,350 --> 00:23:49,450 +ومنها ما يعمل ويهمل يعني يجوز إعماله ويجوز إهماله + +248 +00:23:49,450 --> 00:23:56,210 +ومنها ما يهمل مطلقًا وسنبدأ بأولها وهي أم الباب إن + +249 +00:23:56,210 --> 00:24:04,830 +المكسورة الهمزة إذا خفّفت نونها يجوز إعمالها ويجوز + +250 +00:24:04,830 --> 00:24:13,320 +إهمالها إذا أول حرف وهو إن المكسورة الهمزة إذا + +251 +00:24:13,320 --> 00:24:21,320 +خُفّت نونها تصبح in يجوز إعمالها ويجوز إهمالها وقد + +252 +00:24:21,320 --> 00:24:26,540 +ورد الإهمال والإعمال في القرآن الكريم انظروا إلى + +253 +00:24:26,540 --> 00:24:32,820 +قول الله عز وجل وإن كل لما جميع لدينا مُحضَرون وإن + +254 +00:24:32,820 --> 00:24:41,300 +كل لما جميع لدينا مُحضَرون هلاحظ إن في هذه الآية + +255 +00:24:42,260 --> 00:24:47,620 +مكسورة الهمزة مخففة من الثقيل مهملة والدليل على + +256 +00:24:47,620 --> 00:24:57,600 +أنها مهملة أن ما بعدها جاء مبتدأ كل وخبره جميع + +257 +00:24:57,600 --> 00:25:01,700 +وكلمة جميع اللي هي الخبر إذا الموضع الشاهد في هذه + +258 +00:25:01,700 --> 00:25:09,760 +الآية in حيث جاءت in مكسورة الهمزة طبعًا من المهم + +259 +00:25:09,760 --> 00:25:14,600 +أن نذكر أنها مكسورة الهمزة ليه؟ لأن مفتوحة الهمزة + +260 +00:25:14,600 --> 00:25:20,960 +لها عمل آخر، طبيعة أخرى في العمل، إذا إن مكسورة + +261 +00:25:20,960 --> 00:25:27,400 +الهمزة، مخففة من الثقيلة، مهملة، وقد جاء ما بعدها + +262 +00:25:27,400 --> 00:25:31,960 +مبتدأ كل، وخبره جميع، قولي يا بنتي + +263 +00:25:42,230 --> 00:25:47,390 +أما الإعمال ففي قول الله عز وجل وإن كلًا لما + +264 +00:25:47,390 --> 00:25:55,220 +ليوفينهم ربك أعمالهم هذه الآية شاهد على إعمال in + +265 +00:25:55,220 --> 00:26:01,960 +المكسورة الهمزة المخففة من الثقيلة وإن كلًا لما + +266 +00:26:01,960 --> 00:26:09,460 +ليوفينهم ربك أعمالهم موضع الشاهد في الآية in حيث + +267 +00:26:09,460 --> 00:26:15,830 +جاءت in مكسورة الهمزة مخففة من الثقيلة عاملة + +268 +00:26:15,830 --> 00:26:22,930 +والدليل على ذلك أنها نصبت اسمًا له كلًا ورفعت خبرًا + +269 +00:26:22,930 --> 00:26:29,390 +جملة ليوفينهم مينة + +270 +00:26:29,390 --> 00:26:35,070 +تعدل الشاهد قولي يا بنتي موضع الشاهد وإن كلًا حيث + +271 +00:26:35,070 --> 00:26:38,630 +جاءت إن مكسورة الهمزة مخففة من الثقيلة عاملة وجاء + +272 +00:26:38,630 --> 00:26:43,310 +اسمها منصوب كلًا وأعرف عن خبرات اليوروفية أن أعمالهم + +273 +00:26:43,310 --> 00:26:49,290 +موجودة في الفريق فإذا + +274 +00:26:49,290 --> 00:26:55,930 +خففت إن المكسورة الهمزة قال النحاة يصب.. كما قلت + +275 +00:26:55,930 --> 00:27:02,590 +أنا كل حرف من هذه الأحرف الأربعة إذا خففت نونه يصبح + +276 +00:27:02,590 --> 00:27:07,870 +له طبيعة خاصة في العمل واضح أنه كما ترون قلت يجوز + +277 +00:27:07,870 --> 00:27:14,790 +إهمالها ويجوز إعمالها لكن أيضًا من طبيعتها أنه يكثر + +278 +00:27:14,790 --> 00:27:21,710 +أن يأتي بعدها أفعال ناسخة كثيرًا الماضي الناسخ + +279 +00:27:21,710 --> 00:27:29,030 +وقليلًا المضارع الناسخ وأقل من ذلك الماضي غير + +280 +00:27:29,030 --> 00:27:36,830 +الناسخ وينظر أن يأتي بعدها مضارع غير ناسخ عيد + +281 +00:27:36,830 --> 00:27:40,370 +تاني، احنا عندنا كام فعل الآن؟ عندنا أربعة، ماضي + +282 +00:27:40,370 --> 00:27:44,790 +ناسخ، مضارع ناسخ، ماضي غير ناسخ ومضارع غير ناسخ + +283 +00:27:44,790 --> 00:27:54,550 +الكثير أن يأتي بعدها الماضي الناسخ أنا + +284 +00:27:54,550 --> 00:27:59,050 +أسف، الكثير أن يأتي بعدها المضارع الناسخ، والقليل + +285 +00:27:59,050 --> 00:28:06,150 +أقل من الكثير أن يأتي بعدها الماضي الناسخ، والقليل + +286 +00:28:06,150 --> 00:28:11,810 +جدا أن يأتي بعدها الماضي غير الناسخ، وأنذر من ذلك + +287 +00:28:11,810 --> 00:28:16,660 +أن يأتي بعدها المضارع غير الناسخ، لو جئنا للماضي + +288 +00:28:16,660 --> 00:28:21,180 +المضارع الناسخ، انظر إلى الأمثلة، قول الله عز وجل + +289 +00:28:21,180 --> 00:28:26,820 +وإن يكاد الذين كفروا ليزلقونك بأبصارهم، وإن يكاد + +290 +00:28:26,820 --> 00:28:33,820 +الذين كفروا ليزلقونك بأبصارهم، إيش معنى يزلقونك؟ ما + +291 +00:28:33,820 --> 00:28:39,900 +معنى يزلقونك؟ أيه يا بنات الشريعة؟ ما معنى .. وإن + +292 +00:28:39,900 --> 00:28:46,620 +يكاد الذين .. لإيش؟لأ لأ لأ لأ لأ يعني يقتلونك + +293 +00:28:46,620 --> 00:28:52,280 +يحسدونك يعني يقتلونك يوجعونك يعني يعني ينظرون إلى + +294 +00:28:52,280 --> 00:28:56,820 +الرسول صلى الله عليه وسلم نظرة المغطاض منه، أنتو + +295 +00:28:56,820 --> 00:28:59,900 +عارفين أن بعض الناس لما بينظر إلى .. إلى واحد يعني + +296 +00:28:59,900 --> 00:29:04,500 +بيغطاض منه بينظر .. احنا بيقول نظرة .. نظرة من .. + +297 +00:29:04,500 --> 00:29:09,590 +شذرفيها يعني قوة فيها يعني يعني الكراهية تبدو من + +298 +00:29:09,590 --> 00:29:13,850 +هذه النظرة، فلا يزلقونك بأبصار يعني يهلكونك بعض + +299 +00:29:13,850 --> 00:29:18,490 +المفسرين قالوا يعني يقسمونك إلى نصفين من نظرة + +300 +00:29:18,490 --> 00:29:26,350 +الكراهية الموجودة في أعينهم، موضع + +301 +00:29:26,350 --> 00:29:32,370 +الشاهد إن حيث جاءت مكسورة الهمزة مخففة من الثقيلة + +302 +00:29:32,370 --> 00:29:40,530 +مهملة، وقد جاء بعدها فعل مضارع ناسخ يكاد، وهذا كثير + +303 +00:29:40,530 --> 00:29:45,630 +هذا ايه كثير، أعيد الشاهد ثاني، موضع الشاهد in حيث + +304 +00:29:45,630 --> 00:29:52,890 +جاءت in مكسورة الهمزة مخففة من الثقيلة مهملة، وقد + +305 +00:29:52,890 --> 00:29:59,290 +جاء بعدها فعل مضارع ناسخ يكاد، وهذا كثير، نعم يا + +306 +00:29:59,290 --> 00:30:03,610 +بنتي، موضع الشاهد in جاءت مكسورة الهمزة مخففة من + +307 +00:30:03,610 --> 00:30:09,010 +الثقيلة، وبعدها، وبعدها مش وبعدها + +308 +00:30:12,950 --> 00:30:18,890 +وهذا ايه، وإن ظنك لمن الكاذبين، أيضا شاهد آخر، وإن + +309 +00:30:18,890 --> 00:30:25,410 +نظنك لمن الكاذبين، نفس الكلام، نفس الشاهد السابق، إن + +310 +00:30:25,410 --> 00:30:30,950 +مخفنة ثقيلة مكسورة الهمزة مهملة، جاء بعدها فعل + +311 +00:30:30,950 --> 00:30:36,210 +مضارع ناسخ، وهذا وهذا كثير، مين يتعيد للشاهد ثاني + +312 +00:30:36,210 --> 00:30:37,670 +طيب نسمع هنا + +313 +00:30:48,790 --> 00:30:54,530 +أما إذا جاء بعدها فعل ماضي ناسخ، فهذا قليل، كما جاء + +314 +00:30:54,530 --> 00:30:59,670 +في قول الله عز وجل، وإن وجدنا أكثرهم لفاسقين، وإن + +315 +00:30:59,670 --> 00:31:07,070 +وجدنا أكثرهم لفاسقين، موضع الشهادة في الآية، إن جاءت + +316 +00:31:07,070 --> 00:31:13,550 +مكسورة الهمزة، مخففة من الثقيلة أيضا مهملة، جاء بعدها + +317 +00:31:13,550 --> 00:31:20,450 +فعل ماضي ناسخ كوجدنا .. وهذا ايه؟ وهذا قليل .. مين + +318 +00:31:20,450 --> 00:31:25,730 +اتعيد للشاهد؟ الشاهد، نسمع هنا، الشاهد أنه جاءت من + +319 +00:31:25,730 --> 00:31:29,830 +صورة الهمزة مخففة من الثقيلة مهملة، جاء بعدها فعل + +320 +00:31:29,830 --> 00:31:35,720 +ماضي ناسخ، وهذا قليل، ونفس الشاهد أيضا في قول الله عز + +321 +00:31:35,720 --> 00:31:41,080 +وجل، وإن كانت لكبيرة إلا على الذين هدى الله، وإن + +322 +00:31:41,080 --> 00:31:46,460 +كانت لكبيرة، كانت لكبيرة إلا على الذين هدى الله، نفس + +323 +00:31:46,460 --> 00:31:51,340 +الشاهد في الآية السابقة، أن إن جاءت مكسورة الهمزة + +324 +00:31:51,340 --> 00:31:56,060 +مخففة من الثقيلة مهملة، جاء بعدها فعل ماضي ناسخ + +325 +00:31:56,060 --> 00:32:00,800 +كانت، وهذا أيضا قليل، مين تعيد للشاهد؟ قولي يا بنتي + +326 +00:32:06,410 --> 00:32:14,450 +و هذا إيه؟ و قليل من ذلك أن يليها، يعني أن يأتي + +327 +00:32:14,450 --> 00:32:20,550 +بعدها فعل ماضٍ غير ناسخ، أنا قلنا كثير مضارع، قليل + +328 +00:32:20,550 --> 00:32:27,770 +ماضٍ، من النادر أن يأتي بعدها فعل ماضٍ غير ناسخ، فعل + +329 +00:32:27,770 --> 00:32:33,310 +ماضي غير ناسخ، كما قال الشاعر، و بالتحديد هي الشاعرة + +330 +00:32:33,310 --> 00:32:39,910 +مع المضارع الناسخ كثير، مع الماضي الناسخ قليل، مع + +331 +00:32:39,910 --> 00:32:44,310 +الماضي غير الناسخ قليل، بل أنذر من ذلك أو نادر + +332 +00:32:44,310 --> 00:32:50,690 +الشاعرة تقول، شلت يمينك إن قتلت لمسلما، اسمع الكلمة + +333 +00:32:50,690 --> 00:32:55,960 +و بعدين بتناقش فيها، الشاعرة تقول شلت يمينك، وهذه + +334 +00:32:55,960 --> 00:33:00,500 +الشاعرة هي عاتك بنت زيد بن عمرو العدوية، تقول هذا + +335 +00:33:00,500 --> 00:33:06,980 +الكلام لقاتل زوجها الزبير بن العوام، هذا البيت + +336 +00:33:06,980 --> 00:33:12,460 +تقوله عاتك العدوية لقاتل زوجها، السماء + +337 +00:33:15,860 --> 00:33:20,880 +اللي قتل زوجها يعني اللي هو عمرو بن جرموز، بتقوله + +338 +00:33:20,880 --> 00:33:25,360 +شلت مجلدلوش، شلت، ولا عسى نعرف بعد قليل لماذا شلت + +339 +00:33:26,000 --> 00:33:33,720 +يمينك إن قتلت لمسلما، حلت عليك عقوبة المتعمدي، يعني + +340 +00:33:33,720 --> 00:33:38,720 +حلت عليك عقوبة القتل العمد، وهو القتل، شلت يمينك + +341 +00:33:38,720 --> 00:33:44,400 +السؤال اللي كنا، لماذا قالت شلت ولم تقول شلت، واحنا + +342 +00:33:44,400 --> 00:33:49,990 +الحقيقة نستعمل شلت، ما قاعد بحكي، احنا طول عمرنا كما + +343 +00:33:49,990 --> 00:33:55,990 +قالت أخت، وكنا نقول شلت يمينك، لكن هي أرادت وقصدت + +344 +00:33:55,990 --> 00:34:02,970 +أن تقول شلت يمينك، بالبناء للمعلوم، فلماذا؟ + +345 +00:34:02,970 --> 00:34:06,130 +نعم + +346 +00:34:06,130 --> 00:34:11,470 +ده، اسمع هنا، هنا ما الداعي لأن تنشل حالها، تشل + +347 +00:34:11,470 --> 00:34:19,870 +لوحدها، يعنيهذا أدعى في التأثير في النفس، هذا أدعى + +348 +00:34:19,870 --> 00:34:24,590 +في التأثير في النفس الحقيقة، كيف؟ عندما نقول شلت + +349 +00:34:24,590 --> 00:34:28,930 +يمينك، طبعا هو الفعل الأخير في كل المسائل هو الله + +350 +00:34:28,930 --> 00:34:32,590 +عز وجل، لكن عندما نقول شلت يمينك، يعني كأن التقدير + +351 +00:34:32,590 --> 00:34:37,760 +شل الله يمينك، وهو قادر على ذلك، ممكن احنا عندنا في + +352 +00:34:37,760 --> 00:34:39,700 +التاريخ الإسلامي مع الرسول صلى الله عليه وسلم حدث + +353 +00:34:39,700 --> 00:34:43,740 +هذا الكلام، أنه يعني اللي بيضربه راح ينشلله، و + +354 +00:34:43,740 --> 00:34:46,280 +الرسول صلى الله عليه وسلم لما .. لما قال لأحد + +355 +00:34:46,280 --> 00:34:49,520 +الأعراب، كُل بيمينك، قال لا أستطيع يا راجل، كُل + +356 +00:34:49,520 --> 00:34:53,180 +بيمينك، وبياكل بالشمال، فقال له لا استطعت فشُلّت + +357 +00:34:53,180 --> 00:34:56,300 +شماله، شُلّت شماله يعني هو .. وهم جاعدين .. بياكل + +358 +00:34:56,300 --> 00:35:00,360 +.. العرابي بياكل بالشمال، فبقوله كُل بيمينك، فقول لا + +359 +00:35:00,360 --> 00:35:03,860 +أستطيع، كُل بي .. تلات مرات بقولت كُل بيمينه، لأ + +360 +00:35:03,860 --> 00:35:07,280 +فقال له الرسول صلى الله عليه وسلم، لا استطعت فشلت + +361 +00:35:07,280 --> 00:35:12,400 +شماله، عادي، أمر بسيط، لكن انظروا طبعا لو كان لو كان + +362 +00:35:12,400 --> 00:35:15,880 +شل الله يمينه، كما قلت هذا أمر عادي، يعني أن الله عز + +363 +00:35:15,880 --> 00:35:19,760 +وجل، تدعو أن الله عز وجل يقوم بشل يمينه لأنه قتل + +364 +00:35:19,760 --> 00:35:25,560 +مسلما، لكن انظروا لو أن اليد التي قامت بالقتل وهي + +365 +00:35:25,560 --> 00:35:33,560 +اليمين، قد عرفت أنها قتلت مسلم فشلت نفسها، فهمتوا + +366 +00:35:33,560 --> 00:35:40,020 +هذا، فهمتوا القصة، يوم تشهد عليهم ايه؟ لحظة معايا، + +367 +00:35:40,020 --> 00:35:44,960 +هذا يعني قريب من هذا، مع الفارق، مع الفارق، أن ذاك + +368 +00:35:44,960 --> 00:35:48,400 +يوم القيامة، هو هنا في الدنيا، الإنسان في النهاية + +369 +00:35:48,400 --> 00:35:51,500 +اللي بتشهد عليه، مش هنجيب له شهد من برا، لأ، لأ، + +370 +00:35:51,500 --> 00:35:52,440 +لأ، لأ، لأ، لأ، لأ، لأ، لأ، لأ، لأ، لأ، لأ، لأ، + +371 +00:35:52,440 --> 00:35:53,000 +لأ، لأ، لأ، لأ، لأ، لأ، لأ، لأ، لأ، لأ، لأ، لأ، + +372 +00:35:53,000 --> 00:35:54,940 +لأ، لأ، لأ، لأ، لأ، لأ، لأ، لأ، لأ، لأ، لأ، لأ، + +373 +00:35:54,940 --> 00:35:56,860 +لأ، لأ، لأ، لأ، لأ، لأ، لأ، لأ، + +374 +00:35:59,930 --> 00:36:05,250 +شوف ما هو الأكثر يعني دقة في المسألة، أن أنجيب شوا + +375 +00:36:05,250 --> 00:36:08,970 +.. شاهد من .. يعني إنسان، والله نقول لا إيده تشهد + +376 +00:36:08,970 --> 00:36:12,230 +عليه، طبعا عضار، يعني لما تشهد عليهم جلود وما + +377 +00:36:12,230 --> 00:36:16,730 +أيديهم، وما أرجلهم، واضح ال .. ال .. القصة، فما + +378 +00:36:16,730 --> 00:36:22,150 +بالكم لو أنه يده التي قتلت قد علمت أنها قتلت مسلما + +379 +00:36:22,150 --> 00:36:27,450 +فسوت فشلت نفسها، هذا أدعى في التأثير، أدعى في + +380 +00:36:27,450 --> 00:36:32,750 +النكاية، أدعى في العقوبة، طبعا هي شاطرة لأن اللي مات + +381 +00:36:32,750 --> 00:36:37,750 +زوجها، وكانت متأثرة تأثرا شديدا، فانتقت الكلمات + +382 +00:36:37,750 --> 00:36:44,770 +الملائمة لهذا الموقف العظيم، فقالت شلت يمينك، لماذا؟ + +383 +00:36:44,770 --> 00:36:50,010 +أو أن قتلت ايه؟ لمسلما، يعني أنت اللي قتلته مسلم + +384 +00:36:50,010 --> 00:36:54,530 +حلت عليك عقوبة المتعمدي، يعني قتل العمد، وهو ايه + +385 +00:36:54,530 --> 00:37:00,370 +القاتل يقتل، يعني قولي يا بنتي، طيب أنا مرة ثانية بدي + +386 +00:37:00,370 --> 00:37:06,010 +أشيك أستاذيه، روحي موضع الشاهد in حيث جاءت مخففة من + +387 +00:37:06,010 --> 00:37:12,790 +الثقيلة مقصورة الهمزة مهملة، وقد جاء بعدها فعل ماضٍ + +388 +00:37:12,790 --> 00:37:19,750 +غير ناسخ قتلته، وهذا نادر، هذا ايه؟ مالكوا .. هذا + +389 +00:37:19,750 --> 00:37:24,130 +ايه؟ مين يتعيد للشاهد؟ قولي يا بنتي، أنت رفعت ايدك؟ + +390 +00:37:24,130 --> 00:37:24,470 +قولي + +391 +00:37:28,950 --> 00:37:42,750 +لأ، هي أن قتلتها مالهاش علاقة بشلتها، وقد + +392 +00:37:42,750 --> 00:37:47,370 +جاء بعدها فعل ماضٍ غير ناسخ، وهذا نادر، من تعيد + +393 +00:37:47,370 --> 00:37:52,170 +للشاهد، من تعيد للشاهد، طيب نسمع الأخت اللي هناك + +394 +00:37:52,170 --> 00:37:57,390 +الشاهد أن قتلتها، هي جاء بعد أن مصطفى فعل ماضٍ غير + +395 +00:37:57,390 --> 00:38:03,810 +ناسخ، طبعا كما قلت في السابق، وأنذروا من ذلك أن يأتي + +396 +00:38:03,810 --> 00:38:10,460 +بعدها فعل مضارع غير ناسخ، يبقى هي كثير مضارع ناسخ، + +397 +00:38:10,460 --> 00:38:16,320 +قليل ماضي ناسخ، نادر ماضي غير ناسخ، أنذر من ذلك أن + +398 +00:38:16,320 --> 00:38:19,860 +يأتي بعدها مضارع غير ناسخ، في مثل عليه إن يزينك + +399 +00:38:19,860 --> 00:38:24,140 +لهينك أو كده، أنا ناسي المثل الحقيقي، مثل واحد + +400 +00:38:24,140 --> 00:38:27,580 +عليه في اللغة العربية، لهذا قال إنه حاتوا عنه إنه + +401 +00:38:27,580 --> 00:38:33,870 +أنذر من ذلك أن يأتي بعدها فعل مضارع غير ناسخ، هل هذا + +402 +00:38:33,870 --> 00:38:39,810 +واضح؟ نعرف بيت الشعر شلت يمينك إن قتلت لمسلما، حلت + +403 +00:38:39,810 --> 00:38:51,770 +عليك عقوبة المتعمدة، يلا نبدأ من هنا، تلام + +404 +00:38:51,770 --> 00:38:55,650 +صحيح، شلت فعل ماضي مبني على الفتح، والتاء تاء + +405 +00:38:55,650 --> 00:38:59,930 +التأنيث الساكنة، حرف مبني على السكون، لا محل له من + +406 +00:38:59,930 --> 00:39:01,730 +الإعراب، اللي جنبك، يمينك + +407 +00:39:07,870 --> 00:39:11,870 +يبقى يمينه لوحدها فاعل مرفوع علامة رفعه الضمة + +408 +00:39:11,870 --> 00:39:16,910 +الظاهرة، وهو مضاف، والكاف ضمير متصل مبني على الفتح + +409 +00:39:16,910 --> 00:39:23,430 +في محلي جار مضاف إليه، إن مش إن إن إن مخفى من + +410 +00:39:23,430 --> 00:39:28,090 +الثقيلة + +411 +00:39:28,090 --> 00:39:32,630 +حرف مبني على السكون لا محل له من العراب، اللي وراك، +قتلته + +413 +00:39:38,750 --> 00:39:43,710 +في محل رفع فاعل، إذا قتلت فعل ماضٍ مبني على + +414 +00:39:43,710 --> 00:39:48,290 +السكون لاتصاله بتاء الفاعل، والتاء ضمير متصل مبني + +415 +00:39:48,290 --> 00:39:56,270 +على الفتح في محل رفع فاعل، لمسلمًا .. + +416 +00:39:56,270 --> 00:40:01,890 +إذا لمسلمًا، هذه لام التوكيد، ويسميها بعض النحات لام + +417 +00:40:01,890 --> 00:40:08,690 +الفارقة، بنقف هنا شيئا بسيطا لنعرف ما معنى لام + +418 +00:40:08,690 --> 00:40:13,290 +الفارقة، مين عارف؟ إيش يعني اللام الفارقة؟ ما معنى + +419 +00:40:13,290 --> 00:40:18,630 +اللام الفارقة؟ قال النحات، تفرق بين إن المخففة من + +420 +00:40:18,630 --> 00:40:24,090 +الثقيلة، وبين إن النافية، ذاكرات إن النافية؟ إن + +421 +00:40:24,090 --> 00:40:28,010 +النافية ما هي إن مقصورة الهمزة ساكنة النون وإن + +422 +00:40:28,010 --> 00:40:31,130 +المخافة من الثقيلة نفس الكلام مقصورة الهمزة ساكنة + +423 +00:40:31,130 --> 00:40:37,690 +النون فكيف نفرق بينهما باللام الفارقة وجود اللام + +424 +00:40:37,690 --> 00:40:40,810 +الفارقة ما هي اللام التوكيد تدل على إن أن هذه + +425 +00:40:40,810 --> 00:40:43,610 +مخافة من الثقيلة وليست نافية لأنه مش معقول تكون + +426 +00:40:43,610 --> 00:40:49,490 +النافية وروح جايب في الجملة لم مؤكدة ما ينفعش فهذه + +427 +00:40:49,490 --> 00:40:53,680 +يسميها النحاة لم إيه؟ لو قلت أنا لام التوكيد بنقول + +428 +00:40:53,680 --> 00:40:56,640 +ما فيش مشكلة هي لام توكيد يعني لام التوكيد احنا + +429 +00:40:56,640 --> 00:40:59,980 +شوفنا لام ابتداء و لام المزعلقة و هي اللام إيه؟ + +430 +00:40:59,980 --> 00:41:04,820 +الفارقة كلها في الأصل لام إيه؟ حتى لام القسم يعني + +431 +00:41:04,820 --> 00:41:08,100 +في بعض الأحيان بيقول هذه اللام الموطئة للقسم هي + +432 +00:41:08,100 --> 00:41:12,420 +أيضا لام توكيد إذا اللام هذه اللام الفارقة و كما + +433 +00:41:12,420 --> 00:41:16,900 +قلت لو واحدة لو أنا واحدة بيكون قالت لام توكيد + +434 +00:41:16,900 --> 00:41:19,040 +بنقولها ما فيش مشكلة حرف المبني و اللام الحلو من + +435 +00:41:19,040 --> 00:41:25,570 +الإعراب مسلمين وصل دور في الإعراب طبعا + +436 +00:41:25,570 --> 00:41:28,710 +Muslim المفعول به للفعل قتلت منصوب علامة نصبه + +437 +00:41:28,710 --> 00:41:33,510 +الفتحة الظاهرة حلت هنا + +438 +00:41:33,510 --> 00:41:37,250 +نقف ونقول لأ ما ينفعش هي ليس الاتصال يبقى التانيث + +439 +00:41:37,250 --> 00:41:40,930 +بل هي فعل ماضي مبني على الفتح فعل ماضي مبني على + +440 +00:41:40,930 --> 00:41:45,650 +الفتح لأ + +441 +00:41:45,650 --> 00:41:49,170 +لأ ما فهم هذه مهملة هذه ليست عاملة هذه مهملة إن هنا + +442 +00:41:49,170 --> 00:41:54,760 +مهملة قلت من البداية إن إذا أهملت يكثر أن يأتي + +443 +00:41:54,760 --> 00:41:58,820 +بعدها كثيرا كذا وكذا فحلت فعل الماضي المبني على + +444 +00:41:58,820 --> 00:42:02,340 +الفتح والتأنيث الساكنة حرف مبني على السكون + +445 +00:42:02,340 --> 00:42:07,520 +لا محل له من الإعراب وعليك جار ومجرور وعقوبة فعل + +446 +00:42:07,520 --> 00:42:12,760 +مرفوع علامة رفعه الضمة الظاهرة والمتعمدي مضاف إليه + +447 +00:42:12,760 --> 00:42:16,740 +مجرور وعلامة جره الكسرة الظاهرة على آخره هل هذا + +448 +00:42:16,740 --> 00:42:19,700 +واضح؟ هل من سؤال عامة سبق؟ diff --git a/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/oOnT21Turgk_raw.json b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/oOnT21Turgk_raw.json new file mode 100644 index 0000000000000000000000000000000000000000..d155dd5561470f2ab07b059b4a08fcdbdebd9b76 --- /dev/null +++ b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/oOnT21Turgk_raw.json @@ -0,0 +1 @@ +{"segments": [{"id": 1, "seek": 3777, "start": 21.15, "end": 37.77, "text": "بسم الله الرحمن الرحيم نحن اليوم سنبدأ في الحديث في موضوع آخر بعد كان وأخواتها وهو الحروف أو الأحرف المشبه بليس وكنا في المحاضرة الماضي قد انتهينا من الحديث عن كان وأخواتها", "tokens": [3555, 38251, 21984, 34892, 5016, 27842, 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غير عاملة لنا الحق", "tokens": [2407, 12174, 1211, 2655, 19446, 30767, 25708, 8978, 2423, 21292, 2655, 50113, 15040, 6225, 10943, 37977, 49429, 32771, 13546, 6225, 10943, 37977, 5296, 8315, 21542, 4587], "avg_logprob": -0.2065972211184325, "compression_ratio": 1.3066666666666666, "no_speech_prob": 1.7881393432617188e-07, "words": [{"start": 1101.77, "end": 1101.99, "word": "و", "probability": 0.65283203125}, {"start": 1101.99, "end": 1102.29, "word": " قلت", "probability": 0.708251953125}, {"start": 1102.29, "end": 1102.43, "word": " ما", "probability": 0.385009765625}, {"start": 1102.43, "end": 1102.89, "word": " زيد", "probability": 0.84619140625}, {"start": 1102.89, "end": 1103.65, "word": " في", "probability": 0.91259765625}, {"start": 1103.65, "end": 1104.13, "word": " البيت", "probability": 0.8727213541666666}, {"start": 1104.13, "end": 1104.65, "word": " مثلا", "probability": 0.986083984375}, {"start": 1104.65, "end": 1105.45, "word": " عاملة", "probability": 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حكم + +6 +00:00:47,440 --> 00:00:51,620 +المبتدأ والخبر وليست ناقصة لأنها لا تحتاج إلى خبر + +7 +00:00:51,620 --> 00:00:56,920 +يقوم لإتمام معناته وأيضًا لأنها أفعال تامة الحدث + +8 +00:00:56,920 --> 00:01:00,820 +يعني هي ناسخة لأنها تدخل على الجملة الاسمية + +9 +00:01:00,820 --> 00:01:06,280 +المكونة من المبتدأ والخبر فتنسخ حكم المبتدأ والخبر + +10 +00:01:06,280 --> 00:01:12,160 +معه لكنها ليست ناقصة لأن الحدث فيها كامل تام + +11 +00:01:12,160 --> 00:01:18,290 +وأيضًا لأنها لا تحتاج إلى الخبر، وقسمناها إلى قسمين + +12 +00:01:18,290 --> 00:01:25,750 +أفعال قلوب وأفعال تحويل، لماذا سميت أفعال القلوب + +13 +00:01:25,750 --> 00:01:35,430 +بهذا الاسم لأن معانيها تتصل بالقلبوقسمنا هذه + +14 +00:01:35,430 --> 00:01:40,970 +الأفعال أيضًا إلى قسمين أفعال يقين وأفعال رجحان + +15 +00:01:40,970 --> 00:01:47,870 +ودرسنا أفعال اليقين كاملة وعددها كم؟ خمسة وبدأنا + +16 +00:01:47,870 --> 00:01:53,470 +في الحديث عن أفعال الرجحان ووصلنا إلى عدة في قول + +17 +00:01:53,470 --> 00:01:59,390 +الشاعر فلا تعدد المولى شريكك في الغنى ولكن .. نعم؟ + +18 +00:02:00,000 --> 00:02:03,360 +لأ احنا .. يعني هذا آخر شيء وصلنا له فلا تعدد + +19 +00:02:03,360 --> 00:02:09,460 +المولى شريكك في الغنى، ولكنما المولى شريكك في + +20 +00:02:09,460 --> 00:02:16,030 +العدم، وعرفنا أن موطن الشاهد في هذا البيت تعدد جاء + +21 +00:02:16,030 --> 00:02:20,790 +فعلًا من أفعال القلوب التي تدل على الرجحان نصبت + +22 +00:02:20,790 --> 00:02:26,690 +مفعولين، المولى مفعول أول وشريكك مفعول به ثاني إلى + +23 +00:02:26,690 --> 00:02:31,050 +هنا أعتقد وصلنا في المحاضرة الماضية فهل من سؤال + +24 +00:02:31,050 --> 00:02:37,210 +إلى ما وصلنا إليه في أي سؤال استفسار تعليق إذا + +25 +00:02:37,210 --> 00:02:42,800 +نكمل الفعل الخامس من أفعال القلوب التي تدل على + +26 +00:02:42,800 --> 00:02:51,960 +الرجحان، حجة بمعنى ظن أو حسب أو عد أو زعم كما قال + +27 +00:02:51,960 --> 00:03:00,260 +الشاعر قد كنت أحج أبا عمرو أخي ثقة حتى ألمت بنا + +28 +00:03:00,260 --> 00:03:09,820 +يومًا ملماته، قد كنت أحج أبا عمرو أخي ثقة حتى ألمت + +29 +00:03:09,820 --> 00:03:15,040 +بنا يومًا ما لماتوا، بعض هذا البيت له ارتباط أيضًا + +30 +00:03:15,040 --> 00:03:20,220 +في البيت السابق قلنا إن الصديق ليس في الغنى لكن + +31 +00:03:20,220 --> 00:03:27,000 +الصديق في الفقر والمحنة والشدة فهذا الشاعر يقول كنت + +32 +00:03:27,000 --> 00:03:35,770 +أظن أبا عمرو أخًا ثقة، يعني صديق عزيز إلى .. لأن حتى + +33 +00:03:35,770 --> 00:03:40,970 +حرف غاية .. إلى أن ألمت بنا .. مش بالصديق .. + +34 +00:03:40,970 --> 00:03:45,550 +بنا يومًا إيه؟ ملماته .. مصيد .. واضح إنه أصيب + +35 +00:03:45,550 --> 00:03:55,960 +بشدة فتخلى أبو عمرو عنه فيعني لم يصبح صديقًا ثقة + +36 +00:03:55,960 --> 00:04:00,760 +موضع الشاهد في هذا البيت أحجو جاءت فعلًا من أفعال + +37 +00:04:00,760 --> 00:04:07,760 +القلوب التي تدل على الرجحان نصبت مفعولين، المفعول + +38 +00:04:07,760 --> 00:04:12,640 +الأول أبا والمفعول الثاني أخا، مين تعيدلي الشاهد + +39 +00:04:12,640 --> 00:04:17,330 +نعم قولي يا بنتي، الشاهد اللي هو أحجو حيث جاء فعل + +40 +00:04:17,330 --> 00:04:21,270 +من أفعال القلوب يدل على رجحاه، نصبت مفعولين، like المفروض + +41 +00:04:21,270 --> 00:04:25,030 +الأول أبقى والمفروض الثاني أخى، واضح هذا الكلام + +42 +00:04:25,030 --> 00:04:30,630 +نُعرب بيت الشعر يلا ابدأي من هنا قد كنت أحجو + +43 +00:04:34,220 --> 00:04:40,400 +هذا كلام صحيح في حرف تحقيق قد، حرف تحقيق مبني على + +44 +00:04:40,400 --> 00:04:46,020 +السكون لا محل له من الاعراب، كنتوا فعل ماضي ناقص + +45 +00:04:46,020 --> 00:04:48,900 +مبني على السكون، التفصيلي، بتاء الفعل، بتاء الفعل ضمن + +46 +00:04:48,900 --> 00:04:53,500 +المتصرف المبني في مهرقة اسم كنت، صحيح اسم كان كنتوا + +47 +00:04:53,500 --> 00:04:59,860 +فعل ماضي ناقص مبني على السكون لاتصاله بتاء الفاعل، و + +48 +00:04:59,860 --> 00:05:06,240 +تاء الفاعل ضمير متصل مبني على الضم في محل رفع اسم + +49 +00:05:06,240 --> 00:05:17,940 +كان، غيرها، احجوا .. واحدة منكنها يلا، صحيح + +50 +00:05:17,940 --> 00:05:22,600 +احجوا فعل مضارع مرفوع، وعلامة رفعه الضم المقدر + +51 +00:05:22,600 --> 00:05:24,000 +اللي جنبك، أين الفاعل؟ + +52 +00:05:27,710 --> 00:05:42,270 +والفاعل ضمير مستتر وجوبًا تقديره أنا، أبا، الألف + +53 +00:05:42,270 --> 00:05:47,990 +لأنه من الاسماء الخمسة، أبا مفعول به أول منصوب + +54 +00:05:47,990 --> 00:05:52,630 +وعلامة نصبه الالف لأنه من الاسماء الخمسة، عمرو + +55 +00:05:55,720 --> 00:06:06,100 +مجرور وعلامة جره الكسرة المقدرة، أخي، لأنه + +56 +00:06:06,100 --> 00:06:09,940 +من الاسماء الخمسة، أب وأخ وحم فوذوا، هذه الاسماء + +57 +00:06:09,940 --> 00:06:15,560 +الخمسة، يبقى أخي مفعول به ثاني منصوب، وعلامة نصبه + +58 +00:06:15,560 --> 00:06:22,120 +الألف لأنه من الاسماء الخمسة، ثقة مضاف إليه مجرور + +59 +00:06:22,120 --> 00:06:24,180 +وعلامة جره الكسرة، حتى + +60 +00:06:27,970 --> 00:06:31,810 +لأ هي حرف غاية هنا مبني على السكون لا محل له من + +61 +00:06:31,810 --> 00:06:37,450 +الاعراب، ولهذا النحاء قالوا حتى حتحتت قلوب النحاتي + +62 +00:06:37,450 --> 00:06:45,150 +وقال واحد من النحات أموت وفي نفسي شيء من حتى، لأن + +63 +00:06:45,150 --> 00:06:49,050 +هي .. هي إشكالية الحقيقة، يعني الأسماء الواقعة بعد + +64 +00:06:49,050 --> 00:06:57,140 +حتى يجوز نصبها ويجوز رفعها ويجوز جرها، والمُثال + +65 +00:06:57,140 --> 00:07:03,340 +المشهور أكلت سمكة حتى ذيلها، يعني حتى ذيلها مأكولة + +66 +00:07:03,340 --> 00:07:09,260 +وحتى ذيلها يعني حتى ذيلها أكلته، وحتى ذيلها اسم + +67 +00:07:09,260 --> 00:07:16,720 +مجرور، وأيضًا حتى هي حرف غاية، حرف غاية وجر فتُنصب + +68 +00:07:16,720 --> 00:07:23,420 +ال فعل المضارع الواقعي بعدها بأن مضمرًا وجوبًا، وهي + +69 +00:07:23,420 --> 00:07:27,980 +هنا حرف غاية فقط بمعنى إله، لأن الواقع بعدها حرف + +70 +00:07:27,980 --> 00:07:32,840 +ماضي .. أسف فعل ماضي وليس فعلًا مضارعًا، فحتى حرف + +71 +00:07:32,840 --> 00:07:40,220 +غاية مبني على السكون لا محل له من الاعراب، ألمت .. + +72 +00:07:40,220 --> 00:07:47,570 +خطأ هنا خطأ هنا الخطأ، يعني الاجابة الاولى صحيح، + +73 +00:07:47,570 --> 00:07:50,550 +فعله الماضي مبني على الفتح، نقطة، وبننعر بالتالت، + +74 +00:07:50,550 --> 00:07:54,410 +ليس لأنه اتصل بتاعة تأنيث الساكنة، بل هو مبني على + +75 +00:07:54,410 --> 00:08:02,070 +الفتح في الأصل، فلم تتغير حركة بنائه عند اتصاله + +76 +00:08:02,070 --> 00:08:05,960 +بتاعة تأنيث الساكنة، إذا هو فعل ماضي مبني على الفتح + +77 +00:08:05,960 --> 00:08:12,500 +والتاء التاء التأنيث الساكنة حرف مبني على السكون لا + +78 +00:08:12,500 --> 00:08:14,380 +محل له من الاعراب، بيناه + +79 +00:08:20,510 --> 00:08:24,250 +في محل جر بحرف الجر، بنا الباء حرف جر مبني على + +80 +00:08:24,250 --> 00:08:28,110 +الكسرة لا محل له من الاعراب، والناء لناء + +81 +00:08:28,110 --> 00:08:32,690 +المتكلمين ضمير متصل مبني على الفتح في محل جر + +82 +00:08:32,690 --> 00:08:39,650 +بحرف الجر، يومًا ظرف زمان منصوب علامة نصبه الفتحة + +83 +00:08:39,650 --> 00:08:41,250 +الظاهرة، ما لم ماتوا + +84 +00:08:44,390 --> 00:08:49,730 +صحيح فعل مؤخر مرفوع، وعلامة رفعه الضم الظاهر على + +85 +00:08:49,730 --> 00:08:56,010 +آخره، هل هذا واضح؟ هل هذا البيت عليه من سؤال في + +86 +00:08:56,010 --> 00:09:01,370 +الشاهد أو في الاعراب؟ إذا ننتقل إلى فعل آخر، الفعل + +87 +00:09:01,370 --> 00:09:04,590 +الرقم السادس اللي هو إيه؟ جعلة + +88 +00:09:07,640 --> 00:09:16,080 +لاحظوا معايا هنا جعله هو فعل من أفعال القلوب التي + +89 +00:09:16,080 --> 00:09:22,540 +تدل على الرجحان، صحيح لكنه في حق الذين قالوا هذه + +90 +00:09:22,540 --> 00:09:29,000 +الآية وهم الكفار هو اعتقاد لأن الله عز وجل عندما + +91 +00:09:29,000 --> 00:09:35,240 +قال وجعلوا الملائكة الذين هم عباد الرحمن إناثًا هم + +92 +00:09:35,240 --> 00:09:43,420 +يعتقدون بهذا الذين قالوا إن الملائكة هم بنات الله، + +93 +00:09:43,420 --> 00:09:49,080 +هم يعتقدون بذلك ولذلك الأمر ليس راجعًا عندهم ليس + +94 +00:09:49,080 --> 00:09:54,760 +فيه ظن عندهم بل هو ايه؟ اعتقاد عندهم لكن طبعًا + +95 +00:09:54,760 --> 00:10:00,120 +هذا الأمر لأنه عندنا كمؤمنين كمسلمين هو أمر خاطئ + +96 +00:10:00,120 --> 00:10:05,840 +صار فيه رجحان لكن عند الكفار هو اعتقاد، أما عندنا + +97 +00:10:05,840 --> 00:10:10,850 +فمافيش فيه .. لأ مافيش فيه رجحان حتى، فيه اعتقاد + +98 +00:10:10,850 --> 00:10:16,450 +بخطئه، هم عندهم اعتقاد بصحته، ونحن عندنا اعتقاد + +99 +00:10:16,450 --> 00:10:21,810 +بخطأ، تقول فيه رجحان؟ هذا يعني يصبح الأمر هكذا؟ + +100 +00:10:21,810 --> 00:10:27,190 +ولذلك قالوا ان جعلوا أي اعتقدوا .. مين اللي + +101 +00:10:27,190 --> 00:10:32,720 +اعتقدوا؟ الكفار، أن الملائكة إناثًا، إذا موضوع الشاهد + +102 +00:10:32,720 --> 00:10:36,600 +في هذه الآية وجعلوا حيث جاءت فعلًا من أفعال القلوب + +103 +00:10:36,600 --> 00:10:42,340 +التي تدل على الرجحان، لأ احنا جهلة هنا تدل على + +104 +00:10:42,340 --> 00:10:49,040 +الرجحان وهو اعتقاد عند الكفار فنصبت مفعولين + +105 +00:10:49,040 --> 00:10:55,580 +الملائكة مفعول به أول وإناثًا مفعول به ثاني، من + +106 +00:10:55,580 --> 00:11:10,270 +يتعيد من الشاهد؟ قولي يا بنتي، وإناثًا + +107 +00:11:10,270 --> 00:11:15,110 +مفعول به ثاني، واضح هذا الكلام بسأل أنا واضح في أي + +108 +00:11:15,110 --> 00:11:19,490 +سؤال عن الشاهد إذا نعرف الآية وجعلوا اللي عندها + +109 +00:11:19,490 --> 00:11:21,650 +دور في الاعراب تعرف جعلوا وجعلوا + +110 +00:11:24,200 --> 00:11:28,840 +يجب الواو حرف يُعرب بحسب ما قبله، حرف مبني على + +111 +00:11:28,840 --> 00:11:39,340 +الفتح لا محل له من الاعراب بل + +112 +00:11:39,340 --> 00:11:43,800 +في محل رفع، فاعل، جعلوا، وجعلوا، الواو حرف يُعرب + +113 +00:11:43,800 --> 00:11:48,400 +بحسب ما قبله، حرف مبني على الفتح، لا محل له من + +114 +00:11:48,400 --> 00:11:54,620 +الاعراب، جعلوا فعل ماضي مبني على الضم في اتصاله بواو + +115 +00:11:54,620 --> 00:12:00,020 +الجماعة، واو الجماعة ضمير متصل مبني على السكون في + +116 +00:12:00,020 --> 00:12:06,700 +محل رفع فاعل، الملائكة صحيح + +117 +00:12:06,700 --> 00:12:13,340 +الملائكة مفعول به أول منصوب علامة نصبه الفتحة + +118 +00:12:13,340 --> 00:12:15,620 +الظاهرة على آخره، الذين + +119 +00:12:19,870 --> 00:12:24,470 +صحيح اسم موصول مبني على الفتح في محل نصب نعت + +120 +00:12:24,470 --> 00:12:33,490 +للملائكة، هم ضمير منفصل مبني على السكون في محل رفع + +121 +00:12:33,490 --> 00:12:40,070 +مبتدأ، عباده خبر المبتدأ مرفوع علامة رفعه الضمة + +122 +00:12:40,070 --> 00:12:47,120 +الظاهر على آخره، الرحمن مضاف إليه مجرور وعلامة جره + +123 +00:12:47,120 --> 00:12:54,840 +الكسر الظاهر على آخره، إناثًا، خلصتوا؟ هناك بل ثاني + +124 +00:12:54,840 --> 00:12:57,920 +مفروض + +125 +00:12:57,920 --> 00:13:02,660 +به ثاني لجعله منصوب، وعلامة نصبه الفتح الظاهر على + +126 +00:13:02,660 --> 00:13:09,300 +آخره، هل الاعراب واضح؟ الشاهد واضح؟ هل من سؤال على + +127 +00:13:09,300 --> 00:13:10,860 +الاعراب أو الشاهد؟ + +128 +00:13:13,480 --> 00:13:19,180 +نسينا نقول جملة هم عباده الرحمن الجملة الاسمية + +129 +00:13:19,180 --> 00:13:24,260 +جملة هم عباده الرحمن صلة الموصول، إلى محل لها من + +130 +00:13:24,260 --> 00:13:31,640 +الاعراب، الفعل السابع هب وهو فعل أمر جامد بمعنى + +131 +00:13:31,640 --> 00:13:40,460 +افترض فعل أمر جامد بمعنى افترض وقلت لك كنا في + +132 +00:13:40,460 --> 00:13:46,450 +المحاضرة الماضية، الافعال الجامدة تنقسم إلى ثلاثة + +133 +00:13:46,450 --> 00:13:53,670 +اقسام فعل جامد يلازم صورة الماضي مثل عسى وليس وبئس + +134 +00:13:53,670 --> 00:14:00,110 +ونعم وحب ذا ولا حب ذا، وفعل أمر يلازم، وفعل + +135 +00:14:00,110 --> 00:14:04,870 +جامد يلازم صورة المضارع، ولا وجود لهذا الفعل في + +136 +00:14:04,870 --> 00:14:09,790 +اللغات العربية، وفعل جامد يلازم صورة الأمر وهو + +137 +00:14:09,790 --> 00:14:16,360 +فعلان فقط هب هذا الفعل الذي ندرسه الآن وتعلم بمعنى + +138 +00:14:16,360 --> 00:14:21,600 +علم، تعلم شفاء النفس قهر عدوها، اللي درسنا في هذا + +139 +00:14:21,600 --> 00:14:30,960 +الشعر إذا هب هنا فعل أمر جامد بمعنى افترض كما قال + +140 +00:14:30,960 --> 00:14:41,100 +الشاعر فقلت أجرني أبا مالك وإلا فهبني امرأة هالكة + +141 +00:14:41,920 --> 00:14:47,780 +فقلت أجرني أجرني بمعنى يعني ساعدني أنقذني أبا مالك + +142 +00:14:47,780 --> 00:14:51,860 +يعني يا أبا مالك في حرف نداء محذوف يا أبا مالك + +143 +00:14:51,860 --> 00:14:59,240 +يعني وجهه الشاعر استغاثته لمين؟ لأبي مالك وإلا وإلا + +144 +00:14:59,240 --> 00:15:05,600 +يعني كأنه قال وإلا تجرني فهبني فافترضني امرأة هالك + +145 +00:15:05,600 --> 00:15:11,250 +يعني إن لم تجرني سأهلك. موضع الشاهد في هذا البيت + +146 +00:15:11,250 --> 00:15:20,570 +هبني حيث جاءت جاء فعل أمر جامد من أفعال القلوب + +147 +00:15:20,570 --> 00:15:29,570 +التي تدل على الرجحان نصبت مفعولين ياء المتكلم + +148 +00:15:29,570 --> 00:15:35,050 +المفعول الأول وامرأة المفعول الثاني. أعيد الشاهد مرة + +149 +00:15:35,050 --> 00:15:43,170 +ثانية. موضع الشاهد هبني حيث جاء فعل أمر جامد من + +150 +00:15:43,170 --> 00:15:51,110 +أفعال القلوب التي تدل على الرجحان نصبت مفعولين ياء + +151 +00:15:51,110 --> 00:15:57,490 +المتكلم هي المفعول الأول وامرأتان هي المفعول الثاني + +152 +00:15:57,490 --> 00:16:00,930 +مين تعيد للشاهد؟ اسمع اللي في الوسط هنا الشاهد + +153 +00:16:00,930 --> 00:16:04,010 +فهبني جاء فعل أمر جامد من أفعال القلوب التي تدل + +154 +00:16:04,010 --> 00:16:04,790 +على الرجحان + +155 +00:16:10,530 --> 00:16:18,430 +امرأتان هل هذا واضح؟ فعل آخر أو الفعل الثامن زعمه + +156 +00:16:18,430 --> 00:16:29,470 +قال الشاعر زعمتني شيخًا و لست بشيخ إنما الشيخ من + +157 +00:16:29,470 --> 00:16:34,430 +يدب دبيبة. طبعًا كلمة شيخ في هذا البيت ليس معناها + +158 +00:16:34,430 --> 00:16:38,760 +المرتبة العلمية بل الكبر في السن. لأن هذا الأصل في + +159 +00:16:38,760 --> 00:16:42,980 +الشيخ، الأصل في الشيخ يعني العالي السن أو الكبير + +160 +00:16:42,980 --> 00:16:47,540 +السن، لكنها انتقلت استعارةً إلى الكبير العلم، + +161 +00:16:47,540 --> 00:16:52,580 +فصارت كلمة شيخ نطلق عليه شيخًا حتى ولو كان صغيرًا + +162 +00:16:52,580 --> 00:16:57,860 +في السن. يعني في أناس كثير عمره عشرين سنة وبنسميه + +163 +00:16:57,860 --> 00:17:02,140 +شيخًا فهي شيخ أبو حمزة مثلا شيخًا مادام يعني قد يكون + +164 +00:17:02,140 --> 00:17:07,360 +إمامًا قد يكون خطيبًا قد يكون يلقي دروسًا إلى غير ذلك + +165 +00:17:07,360 --> 00:17:12,500 +يعني علمه يعني عنده علم فيسمى إيه؟ لكنه ليس معنى + +166 +00:17:12,500 --> 00:17:17,260 +ذلك أن يكون كبيرًا في السن. إنما في هذا البيت يقصد + +167 +00:17:17,260 --> 00:17:20,540 +الشاعر الكبير في السن. بتقول زعمتني شيخًا وهو مش + +168 +00:17:20,540 --> 00:17:27,390 +عاجبني شيخًا يعني زعمتني أنني رجل كبير في السن عجوزًا + +169 +00:17:27,390 --> 00:17:31,970 +مثلًا و لست بشيخ أنا لست شيخًا لست كبيرًا في السن هو + +170 +00:17:31,970 --> 00:17:36,410 +مش قصده أنه لست شيخًا أنا مش شيخ مش متدين لست كبيرًا + +171 +00:17:36,410 --> 00:17:41,750 +في السن لماذا؟ إنما الشيخ من يدب دبيبة يعني هو بيقول + +172 +00:17:41,750 --> 00:17:45,310 +الشيخ الكبير في السن الراجل الكبير في السن إذا صار + +173 +00:17:45,310 --> 00:17:52,650 +فإنه ينقل خطوته بصعوبة فيدب قدمه على الأرض دبا اللي + +174 +00:17:52,650 --> 00:17:56,870 +هو بالبطء ومعه عكاز مثلاً وغيرها عصا يتوكأ عليها + +175 +00:17:56,870 --> 00:18:04,070 +و يهش بها على .. مافيش غنم إذا + +176 +00:18:04,070 --> 00:18:11,070 +زعمتني شيخًا و لست بشيخ إنما الشيخ من يدب دبيبة + +177 +00:18:11,070 --> 00:18:17,390 +موضع الشاهد في هذا البيت زعمتني جاء فعلًا من أفعال + +178 +00:18:17,390 --> 00:18:25,810 +القلوب التي تدل على الرجحان نصبت مفعولين الأول ياء + +179 +00:18:25,810 --> 00:18:31,730 +المتكلم والثاني شيخًا. مين تعيد للشاهد؟ اللي هناك + +180 +00:18:31,730 --> 00:18:36,770 +نعم موضع الشاهد زعمتني حيث جاء فعلًا من أفعال القلوب + +181 +00:18:36,770 --> 00:18:40,650 +التي تدل على الرجحان نصبت مفعولين الأول ياء + +182 +00:18:40,650 --> 00:18:44,430 +المتكلم والثاني شيخًا والثاني شيخًا، هل هذا واضح؟ + +183 +00:18:46,150 --> 00:18:49,790 +الحقيقة إحنا مش .. البيت معرب عندنا لكن بدي واحد + +184 +00:18:49,790 --> 00:18:53,990 +تقول لي ما إعراب كلمة بشيخ؟ ما تتطلعوش في الكتاب + +185 +00:18:53,990 --> 00:18:57,670 +انظروا ليه اللي عارفة ترفع إيدها يعني أنت عارف + +186 +00:18:57,670 --> 00:19:07,330 +إعراب كلمة بشيخ؟ جوليا بنتي أنت + +187 +00:19:07,330 --> 00:19:14,190 +تقصدين أن الباء حرف جر زائد وهو هذا الذي كنت أريد + +188 +00:19:14,190 --> 00:19:20,710 +أن يكون واضحًا في أذهاننا كنا ونحن كنا سابقًا قد + +189 +00:19:20,710 --> 00:19:25,610 +درسنا عند حديثنا عن ما التي تعمل عمل ما ليس إذا كنت + +190 +00:19:25,610 --> 00:19:31,090 +ذاكرت هذا أول فصل رحم الله أيام زمان كنا قد درسنا + +191 +00:19:31,090 --> 00:19:37,790 +أن حرف الجر .. آسف .. حرف ما الذي يعمل عمل ليسَ + +192 +00:19:37,790 --> 00:19:42,750 +تدخل على خبره .. أو يدخل على خبره حرف الجر الباء + +193 +00:19:42,750 --> 00:19:50,470 +زائد وما ربك بظلام طبعًا هو يشبه ليس في العمل ويشبه + +194 +00:19:50,470 --> 00:19:55,900 +ليس في دخول حرف الجر الباء الزائد وهذا .. شاهد طبعًا + +195 +00:19:55,900 --> 00:19:58,780 +مش شايخة دي يعني مطلوب منكوا، أقصد هذا الدليل واضح + +196 +00:19:58,780 --> 00:20:04,960 +على دخول حرف الجر الباء الزائدا في خبر ليس لأنه ممكن + +197 +00:20:04,960 --> 00:20:08,580 +يقول الشاعر بدل ما يقول بشيخ ولست شيخًا يقول إن + +198 +00:20:08,580 --> 00:20:14,340 +زعمتني شيخًا ولست شيخًا وتكون كلمة شيخًا خبر ليس + +199 +00:20:14,340 --> 00:20:19,390 +منصوب علامة نصبه الفتحة الظاهرة إذا الباء هنا حرف + +200 +00:20:19,390 --> 00:20:25,090 +جر لتوكيد المعنى شوف لاحظوا معايا الفرق بين ولست + +201 +00:20:25,090 --> 00:20:31,210 +شيخًا ولست بشيخ زيادة التأكيد مع حرف جر الباء + +202 +00:20:31,210 --> 00:20:39,170 +الزائد إذا الباء حرف جر زائد مبني على الكسرِ ممعرف + +203 +00:20:39,170 --> 00:20:43,910 +أمامك لكن أردت فقط توضيح المسألة حرف جر زائد مبني + +204 +00:20:43,910 --> 00:20:49,330 +على الكسرِ لما حلله من الإعراب وشيخ اسم .. آسف .. + +205 +00:20:49,330 --> 00:20:55,750 +خبر ليس منصوب بفتحة مع علامة نصبه الفتحة المقدرة منع + +206 +00:20:55,750 --> 00:21:02,610 +من ظهورها اشتغال المحل بحركة حرف الجر الزائد اللي + +207 +00:21:02,610 --> 00:21:07,730 +هي يعني نقول لفظة منصوب محل لها، لكن هذا أنا أفضل + +208 +00:21:07,730 --> 00:21:14,380 +هذا لأنه لا يقع الإنسان في خطأ بين المحل واللفظ و + +209 +00:21:14,380 --> 00:21:19,400 +لاحظوا أيضًا ملمح آخر في البيت، إنما، اللي هي + +210 +00:21:19,400 --> 00:21:25,320 +دخول ما الزائدة، وهذا أيضًا موضوع سبق أن درسناه، + +211 +00:21:25,320 --> 00:21:31,500 +إذا دخلت ما الزائدة على إن أو أحد أخواتها، فإنها + +212 +00:21:32,420 --> 00:21:37,480 +تكفها عن العمل، تبطل عملها إلا .. إلا ليت ذاكرات + +213 +00:21:37,480 --> 00:21:42,580 +هذا الكلام؟ إلا ليت لماذا؟ لأنها تلغي اختصاصها + +214 +00:21:42,580 --> 00:21:46,640 +بالدخول على الجملة الاسمية لتصبح تدخل على الجملة + +215 +00:21:46,640 --> 00:21:52,820 +إنما يخشى الله من عباده العلماء وإنما المؤمنون + +216 +00:21:52,820 --> 00:21:59,810 +إخوة وإنما الشيخ ما عرف الشيخ؟ ابتدأ الذي يدب دبيبة + +217 +00:21:59,810 --> 00:22:05,350 +وأين خبره؟ بل مم، الاسم الموصول، مش جملة، جملة + +218 +00:22:05,350 --> 00:22:09,690 +يدب دبيبة إنصلة الموصول إلى محله لها من الإعراب، + +219 +00:22:09,690 --> 00:22:15,730 +عربنا البيت بدون ما نعرفه يعني، هل هذا واضح؟ في أي + +220 +00:22:15,730 --> 00:22:19,870 +سؤال عامة سبق؟ بهذا بننتهي من الحديث عن القسم الأول + +221 +00:22:19,870 --> 00:22:24,750 +من أقسام أفعال من ظن وأخواتها وهو أفعال القلوب + +222 +00:22:24,750 --> 00:22:31,530 +التي قسمناها إلى قسمين أفعال يقين وأفعال رجحان. هل + +223 +00:22:31,530 --> 00:22:36,390 +من سؤال عليها؟ إذا ننتقل إلى القسم الثاني وهو + +224 +00:22:36,390 --> 00:22:44,600 +أفعال التحويل ويسميها بعض النحاة أفعال التصير. تحويل + +225 +00:22:44,600 --> 00:22:50,680 +أي تحويل الشيء من حال إلى حال، وهذا أيضًا يستمد من + +226 +00:22:50,680 --> 00:22:55,760 +صار، يعني لو قلت صار العنب زبيبًا، أي تحول من حال + +227 +00:22:55,760 --> 00:23:01,400 +كونه عنبًا إلى حال كونه زبيبًا، ولو قلت مثلًا صار + +228 +00:23:01,400 --> 00:23:08,010 +الدقيق خبزًا، نفس الكلام اللي هو أقول صار أو تحول + +229 +00:23:08,010 --> 00:23:12,710 +أو إلى غيرها من أفعال التحويل هذه فيها معنى + +230 +00:23:12,710 --> 00:23:17,590 +التحويل من حال إلى حال ولذلك سماها أنه أفعال + +231 +00:23:17,590 --> 00:23:25,930 +التحويل أو أفعال التصير وأولها صير على وزن فعل + +232 +00:23:25,930 --> 00:23:33,160 +صيرت الطين خزفًا. طبعًا واحد بينظر إلى الخزف لا يظن + +233 +00:23:33,160 --> 00:23:37,400 +أنه كان في يوم من الأيام طينًا لأن هذا صنف وهذا إيه؟ + +234 +00:23:37,400 --> 00:23:43,540 +هذا يعني شيء وهذا شيء هذا حال وهذا حال ولحظوا معاه + +235 +00:23:43,540 --> 00:23:48,340 +صيرته فعل وفاعل والطين مفعول به أول وخزفًا مفعول + +236 +00:23:48,340 --> 00:23:50,860 +به ثاني. جعل + +237 +00:23:52,010 --> 00:23:56,090 +ولاحظوا معايا جعله إحنا كنا قبل قليل قد درسناها + +238 +00:23:56,090 --> 00:24:00,730 +من أفعال القلوب التي تدل على الرجحان لكن هنا هي من + +239 +00:24:00,730 --> 00:24:06,950 +أفعال التحويل وهتلاحظوا أيضًا إن جعله يمكن أن تكون + +240 +00:24:06,950 --> 00:24:12,450 +فعلًا .. أيوة درسناها أيضًا فعلًا من أفعال الشروط إذا + +241 +00:24:12,450 --> 00:24:16,810 +.. إذا اللحظة معايا لها أكثر من معنى قال تعالى في + +242 +00:24:16,810 --> 00:24:23,150 +شاهد على جعله وقدمنا إلى ما عملوا من عمل فجعلناه + +243 +00:24:23,150 --> 00:24:31,570 +هباءً منثورة وقدمنا إلى ما عملوا من عمل فجعلناه + +244 +00:24:31,570 --> 00:24:37,690 +هباءً منثورة مش هباء فقط لا منثورًا أيضًا لكي لا يبقى + +245 +00:24:37,690 --> 00:24:46,220 +من أثره أي شيء. موضع الشاهد جعلناه أو جعله جاءت فعلًا + +246 +00:24:46,220 --> 00:24:52,760 +من أفعال التحويل، نصبت مفعولين، الهاء، الهاء + +247 +00:24:52,760 --> 00:24:59,640 +الغائب هي المفعول الأول، وهباءً المفعول الثاني، مين + +248 +00:24:59,640 --> 00:25:05,080 +تعيد للشاهد، الشاهد غير الأخوات اللي جا لهم، أخريات، + +249 +00:25:05,080 --> 00:25:05,880 +قول يا بنتي + +250 +00:25:12,970 --> 00:25:19,350 +والثاني كلمة هباءً طبعًا منثورة صفة أو نعت لهباء + +251 +00:25:19,350 --> 00:25:29,330 +يعني فعل آخر وهب بمعنى صير وهبت الدقيق عجينة + +252 +00:25:29,330 --> 00:25:36,310 +يعني صيرته وهبني الله في ذاك أي جعلني أي صيرني + +253 +00:25:36,310 --> 00:25:43,110 +الله في ذاك إذا وهب أيضًا من أفعال التحويل التي + +254 +00:25:43,110 --> 00:25:48,960 +تفيد التحويل من حال إلى حال تأخذ كما قال تعالى + +255 +00:25:48,960 --> 00:25:54,540 +لتخدت عليه أجرًا وفي قراءة لتخدت عليه أجرًا القراءة + +256 +00:25:54,540 --> 00:25:58,180 +المشهورة لتخدت. طبعًا أنتو عارفين قصة موسى عليه + +257 +00:25:58,180 --> 00:26:04,320 +السلام مع الرجل الصالح لما جاء أو مر على قرية + +258 +00:26:04,320 --> 00:26:12,740 +فاستطعم أهلها فأبوا أن يضيفوهما فوجد جدارًا يريد أن + +259 +00:26:12,740 --> 00:26:18,890 +ينقض فأقامه يعني جدار مائل بده يجعله قال .. مين اللي + +260 +00:26:18,890 --> 00:26:23,670 +قال؟ موسى عليه السلام قال وأعتقد أنه أمر يعني .. + +261 +00:26:23,670 --> 00:26:29,890 +أمر منطقي إن إحنا مرينا على قرية قلنا لهم أكلونا + +262 +00:26:29,890 --> 00:26:35,090 +مرضوش يعني رفضوا أن يضيفونا. طب الأصل إن لما نلاقي + +263 +00:26:35,090 --> 00:26:38,990 +عمل عندهم، نعمل بأجر عشان ناكل. هذا .. هذا أمر + +264 +00:26:38,990 --> 00:26:42,490 +منطقي، يعني موسى عليه السلام لما .. لما يعني سأله + +265 +00:26:42,490 --> 00:26:45,790 +الأسئلة الثلاثة المشهورة في .. في ثقب السفينة وفي + +266 +00:26:45,790 --> 00:26:50,350 +قتل الغلام وفي بناء الجدار. أي واحد عاقل بيسأل هذه + +267 +00:26:50,350 --> 00:26:55,210 +الأسئلة لكن طبعًا يمكن الموقف مع الرجل الصالح والذي + +268 +00:26:55,210 --> 00:26:57,810 +ل .. عنده علمًا انتجية تأخذ علمًا من الرجل الصالح كان + +269 +00:26:57,810 --> 00:27:04,110 +مفترض إنك إيه؟ أن تتأنى في السؤال إلى أن يحدثك + +270 +00:27:04,110 --> 00:27:07,860 +بالسبب. طبعًا بعض الإسرائيلية بتقول والله لو صبر + +271 +00:27:07,860 --> 00:27:11,240 +موسى لو كان عنده صبر لعلم علمًا كثيرًا. نعم ممكن لكن + +272 +00:27:11,240 --> 00:27:15,340 +هذا هو تقدير الله عز وجل المسألة تقف يعني أنت إلى + +273 +00:27:15,340 --> 00:27:19,800 +هنا غيرك مافيش. ثقب السفينة أي واحد عاجل بيركب + +274 +00:27:19,800 --> 00:27:23,260 +سفينة واحد بيثقبها هيسأله طب ليه؟ أنت بيركب السفينة + +275 +00:27:23,260 --> 00:27:26,500 +أي واحد عاقد شاف واحد قتل غلام هيقول له لماذا قتلت + +276 +00:27:26,500 --> 00:27:31,200 +نفسًا بغير حق لماذا أقمت الجدار؟ مكان إحنا أخذنا + +277 +00:27:31,200 --> 00:27:36,540 +عليه أجرًا وأكلنا. طبعًا هي المثل معروف إن الجدار + +278 +00:27:36,540 --> 00:27:40,600 +كان لغلامين يتيمين في المدينة وكان أبوهما صالحًا + +279 +00:27:40,600 --> 00:27:45,040 +فأردت .. يعني .. حتى .. أنا أستخرجك أنتظر .. يعني + +280 +00:27:45,040 --> 00:27:49,340 +.. لكن كما قلت هي القراءة المشهورة عندنا لتخدت + +281 +00:27:49,340 --> 00:27:55,980 +ويعني فيها قراءة أخرى **لا**تُخَذَت في القراءات جاءت فعلا + +282 +00:27:55,980 --> 00:27:58,220 +من أفعال التحويل + +283 +00:28:02,370 --> 00:28:07,810 +نصبت مفعولين **وأجرن** المفعول الأول وشبه الجملة عليه + +284 +00:28:07,810 --> 00:28:13,990 +سدت مسد المفعول به الثاني، مين تَعيد للشاهد؟ إيه؟ + +285 +00:28:13,990 --> 00:28:18,190 +مالكم؟ نزل عليكم صَحْمُ الله؟ زي ما بيقولوا في + +286 +00:28:18,190 --> 00:28:20,790 +العامية هيك، قال نزل عليكم صَحْمُ الله يعني يا خالة + +287 +00:28:20,790 --> 00:28:25,890 +نعم قولي يا بنتي، بل + +288 +00:28:25,890 --> 00:28:37,650 +أول، بل أول وشبه الجملة لأن أصل الجملة **لاتُخَذَتْ** أجرا + +289 +00:28:37,650 --> 00:28:41,770 +عليه، لاتخذت إيه؟ أجرا عليه، أجرا هي المفعول الأول + +290 +00:28:41,770 --> 00:28:46,870 +وشبه الجملة هي المفعول الثاني، اتخذ كما قال تعالى + +291 +00:28:46,870 --> 00:28:52,710 +واتخذ الله إبراهيم خليلاً، واتخذ الله إبراهيم خليلاً + +292 +00:28:52,710 --> 00:28:57,810 +واضح أنه اتخذ هو موطن الشاهد جاء فعلا من أفعال + +293 +00:28:57,810 --> 00:29:04,430 +التحويل، نصب مفعولين، إبراهيمَ المفعول الأول وخليلاً + +294 +00:29:04,430 --> 00:29:11,150 +المفعول الثاني، موضع + +295 +00:29:11,150 --> 00:29:12,250 +الشاهد + +296 +00:29:20,200 --> 00:29:23,820 +الفعل الخامس ترك كما قال تعالى وتركنا بعضهم + +297 +00:29:23,820 --> 00:29:30,220 +يومئذٍ يموجوا في بعض، وتركنا بعضهم يومئذٍ يموجوا في + +298 +00:29:30,220 --> 00:29:35,860 +بعض، موضع الشاهد، تركنا جاءت فعلا من أفعال التحويل + +299 +00:29:35,860 --> 00:29:42,840 +نصبت مفعولين، المفعول الأول بعضهم وجملة يموجوا في + +300 +00:29:42,840 --> 00:29:49,710 +بعض، سَدَّتْ مسد المفعول الثاني، مين تعيد للشاهد؟ الشاهد + +301 +00:29:49,710 --> 00:29:53,730 +ونعم، هنا الشاهد، قرأت، نُوجِئَتْ فعلا من أفعال التحويل + +302 +00:29:53,730 --> 00:29:57,810 +من خلال المفعولين الأول .. المفعول الأول بعضهم و + +303 +00:29:57,810 --> 00:30:00,610 +المفعول الثاني جملة يموجوا في بعض، سَدَّتْ مسد المفعول + +304 +00:30:00,610 --> 00:30:03,070 +الثاني، لأ بنقولش هو المفعول الثاني، بقول جملة + +305 +00:30:03,070 --> 00:30:06,870 +يموجوا في بعض سَدَّتْ مسد المفعول به الثاني، هل هذا + +306 +00:30:06,870 --> 00:30:13,230 +واضح؟ يا بنيات، هذا واضح؟ السادس رَدَّ، وكما تراه هو + +307 +00:30:13,230 --> 00:30:19,530 +فعل ثلاثي مضعف، كما قال تعالى لو يردونكم من بعد + +308 +00:30:19,530 --> 00:30:26,410 +إيمانكم كفارة، يردونكم يعني يحولونكم من حالة + +309 +00:30:26,410 --> 00:30:33,010 +الإيمان إلى حالة الكفر والعياذ بالله، موضع الشاهد + +310 +00:30:33,010 --> 00:30:39,010 +يردونكم جاءت فعلا من أفعال التحويل أيضا، نصبت + +311 +00:30:39,010 --> 00:30:46,910 +مفعولين، الكاف هي المفروض الأول وكفارا هي المفروض + +312 +00:30:46,910 --> 00:30:51,410 +الثاني، مين تعيد للشاهد؟ اه، غير الأخوات اللي جاوبوا + +313 +00:30:51,410 --> 00:30:55,570 +كلهم، بدنا وجوه جديدة لغيرهم، غيرهم طيب نسمع هنا + +314 +00:30:55,570 --> 00:31:00,610 +الشاهد يردونكم، حين جاء فعل من أفعال التحويل، نصبت + +315 +00:31:00,610 --> 00:31:03,750 +مفعولين، الكاف المفروض الأول وكفارا هو المفروض + +316 +00:31:03,750 --> 00:31:07,470 +الثاني، في + +317 +00:31:07,470 --> 00:31:14,290 +عندنا شاهد آخر على الفعل رد، رمل حدثان نسوة آل حرب + +318 +00:31:14,290 --> 00:31:24,650 +بمقدار سَمَدَنَ له سَمُودَةً، فَرَدَّ شعورهن السود بيضا وَرَدَّ + +319 +00:31:24,650 --> 00:31:33,310 +وجوههن البيض سودا، طبعا الحزن هو أمر نفسي، الحزن + +320 +00:31:33,310 --> 00:31:37,930 +ليس أمر مادي، بل أمر نفسي، قلبي أيضا، لكن يمكن أن + +321 +00:31:37,930 --> 00:31:39,770 +يكون له آثار مادية + +322 +00:31:43,880 --> 00:31:49,600 +وكثير من الناس في حالة الحزن أو الخوف يصبح شعره + +323 +00:31:49,600 --> 00:31:52,980 +الأسود أبيضا، عشان يقولوا كثير من الناس والله شعره + +324 +00:31:52,980 --> 00:31:58,820 +أبيض من القَوْف أو من الحزن أيضا، وبعض الناس قد + +325 +00:31:58,820 --> 00:32:03,580 +يتأثر تأثرا كثيرا، بخلاف سواد الوجه وأبياض الشعر، + +326 +00:32:03,580 --> 00:32:09,500 +قد تَنْزِل أسنانه، أو قد يصابوا بالعمى، وهذا ورد في سورة + +327 +00:32:09,500 --> 00:32:13,440 +يوسف عليه السلام مع يعقوب عليه السلام عندما أصبح + +328 +00:32:13,440 --> 00:32:19,360 +يعني أصيب بالماء الأبيض بيسموه مرض المياه البيضاء + +329 +00:32:19,360 --> 00:32:24,060 +في العين حزنا على مين؟ على فراق يوسف عليه السلام + +330 +00:32:24,060 --> 00:32:31,720 +ولمّا ألقى القميص يوسف عليه السلام، لاحظوا معايا في + +331 +00:32:31,720 --> 00:32:39,520 +العصر الحديث، يعني قبل سنوات قليلة، اكتشفوا سر رجوع + +332 +00:32:39,520 --> 00:32:44,200 +البصر إلى يعقوب عليه السلام عند وضع القميص على + +333 +00:32:44,200 --> 00:32:48,760 +عينيه، طب هو اسم السبب، يعني لماذا .. طبعا احنا نؤمن + +334 +00:32:48,760 --> 00:32:55,480 +ب .. نعم طبعا لا شك، لكن دائما يجب أن نأخذ بالأسباب + +335 +00:32:57,070 --> 00:33:01,170 +بمعنى إن هناك سبب لإلقاء القميص على العين، طب ما هو + +336 +00:33:01,170 --> 00:33:04,650 +كان مثلا، وقال إني لأجد ريح يوسف، يعني هو لاحظ + +337 +00:33:04,650 --> 00:33:08,590 +معايا، إني لأجد ريح يوسف، والريح لا يظهر إلا من + +338 +00:33:08,590 --> 00:33:17,490 +العرق، رائحة الإنسان تظهر في عرقه، ولذلك وهم بعيد + +339 +00:33:17,490 --> 00:33:27,390 +قال إني لأجد ريح يوسف قبل أن يعلموه بذلك، فلما + +340 +00:33:27,390 --> 00:33:32,330 +جاءوا إليه، ألقوا على وجهه القميص فارتد بصيرًا + +341 +00:33:32,330 --> 00:33:36,790 +لماذا؟ طبعا معجزة ماشي ما اختلفنا ونعتقد بها + +342 +00:33:36,790 --> 00:33:42,020 +ماشي، ما اختلفنا، لكن ثبت في العصر الحديث .. كما قلت + +343 +00:33:42,020 --> 00:33:47,880 +قبل سنوات قليلة .. الدكتور اسمه عبد الباصط أو سيد + +344 +00:33:47,880 --> 00:33:51,560 +عبد الحفيظ أو حاجة .. سيد عبد الباصط .. يعني أنا لا + +345 +00:33:51,560 --> 00:33:57,220 +أذكر الاسم بالتحديد، يعني عالم مصري، اكتشف أن في + +346 +00:33:57,220 --> 00:34:03,780 +العرق أكثر من سبعين عنصرا في عرق الإنسان، وأن أحد + +347 +00:34:03,780 --> 00:34:10,290 +هذه العناصر يشفي المياه البيضاء واستخلصه فأصبح وصنع + +348 +00:34:10,290 --> 00:34:15,870 +منه قطرة للعين تشفي المياه البيضاء بدون عملية + +349 +00:34:15,870 --> 00:34:19,750 +جراحية، يعني اليوم إذا كنتوا عارفين في مياه ميضا + +350 +00:34:19,750 --> 00:34:22,850 +ومياه زرقا، المياه البيضاء سهلة يعني هي مثلة عدسة + +351 +00:34:22,850 --> 00:34:26,270 +تُرفع العدسة عن العين، ثم توضع عدسة جديد، دلوقتي هي + +352 +00:34:26,270 --> 00:34:31,530 +عملية يعني بغرز وكذا وبيبقى شهر شهرين، ووضع عدسة + +353 +00:34:31,530 --> 00:34:35,270 +على عينيه، مخافة لالتهابات وكذا، لكن اكتشف أنه في + +354 +00:34:35,270 --> 00:34:40,470 +العرق، في عرق الإنسان، من الآية من آية فارتد بصيرًا + +355 +00:34:40,470 --> 00:34:45,530 +فكر، طبعا هو هذا اللي دعا الله عز وجل ودعا الرسول + +356 +00:34:45,530 --> 00:34:49,590 +صلى الله عليه وسلم أن نفعلها، أن نتفكر في الإعجاز + +357 +00:34:49,590 --> 00:34:53,590 +أن نتفكر، صحيح إعجاز، لكن نتفكر فيه، قد نصل إلى أشياء + +358 +00:34:53,590 --> 00:34:58,710 +ووصل علماء علماء مخلصون كثير، وصلوا إلى أشياء مذهلة + +359 +00:34:58,710 --> 00:35:05,770 +عند تفكورهم في القرآن الكريم، وكل سنة بيكون فيه شيء + +360 +00:35:05,770 --> 00:35:10,430 +جديد يظهر على الساحة، أقول لكم شيء، في سنة من + +361 +00:35:10,430 --> 00:35:14,210 +السنوات بيقول هذا الدكتور اللي هو سيد عبد الحافظ + +362 +00:35:14,210 --> 00:35:18,170 +أو عبد الحافظ، أنا الحقيقة يعني عبد الباصط كده، لا + +363 +00:35:18,170 --> 00:35:21,750 +أحفظ اسمه، بيقول أنا كنت أحضر مؤتمرا للإعجاز .. + +364 +00:35:21,750 --> 00:35:28,010 +اسمه مؤتمرا لرواد الفضاء في بريطانيا، فجاء أحد + +365 +00:35:28,010 --> 00:35:34,850 +رواد الفضاء الأمريكيين، فقال، بيسأل أحد الحاضرين يقول + +366 +00:35:34,850 --> 00:35:40,090 +له، أنفقتم مليارات الدولارات لكي تصلوا إلى سطح + +367 +00:35:40,090 --> 00:35:44,930 +القمر، وتضعوا العلم الأمريكي فقط، فقال له لقد اكتشف + +368 +00:35:44,930 --> 00:35:50,710 +هذا الرائد الفضاء اللي وصل إلى القمر، قال اكتشفنا + +369 +00:35:50,710 --> 00:35:55,390 +اكتشافًا لا يقدر بمليارات الدولارات، ما هو؟ قال + +370 +00:35:55,390 --> 00:36:01,150 +اكتشفنا أن القمر قد انقسم في زمن ما، إلى قسمين + +371 +00:36:01,150 --> 00:36:07,200 +متساويين، اللي هي اقتربت الساعة، فقام الدكتور هذا + +372 +00:36:07,200 --> 00:36:13,620 +وعلق، فقال هذا موجود في القرآن قبل 1400 عام، اقتربت + +373 +00:36:13,620 --> 00:36:20,040 +الساعة وانشق القمر، فأسلم الرائد الفضاء، وأسلم أكثر + +374 +00:36:20,040 --> 00:36:24,320 +من عشرين من من كانوا موجودين في القاعة، ولذلك التفك + +375 +00:36:24,320 --> 00:36:27,580 +في القرآن الكريم، نعم معجزة، لكن لا نقف عند حد + +376 +00:36:27,580 --> 00:36:33,310 +المعجزة، بل الأصل أن نتفكر فيها، فلما ألقوه على وجهه + +377 +00:36:33,310 --> 00:36:37,210 +ارتد بصيرًا، نعم معجزة، لكن أيضًا الله عز وجل يعني + +378 +00:36:37,210 --> 00:36:42,650 +ما تركناش عالة، أو لم يخلقنا عالة، لأ خلقنا عندنا + +379 +00:36:42,650 --> 00:36:47,530 +فكر، يجب أن .. فلما تفكر هذه المجموعة المسلمة من + +380 +00:36:47,530 --> 00:36:52,570 +الأطباء، لابد أن يكون في القميص سر، طب لما قال + +381 +00:36:52,570 --> 00:36:58,030 +أجد وإني إني لأجد ريح يوسف، كيف؟ إذا في عرق، + +382 +00:36:58,030 --> 00:37:02,820 +إذا العرق هو الذي، قدرة الله عز وجل هو الذي شفى + +383 +00:37:02,820 --> 00:37:07,080 +المياه البيضاء، فكما قلت صنع قطرة وأخذت يعني + +384 +00:37:07,080 --> 00:37:13,240 +إجازة عالميا لشفاء المياه البيضاء في العين بهذه + +385 +00:37:13,240 --> 00:37:19,830 +القطرة، نعود إلى رَمَلَ الحدثان .. الحدثان نسوة آل حرب + +386 +00:37:19,830 --> 00:37:24,710 +بمقدار سَمَدَنَا له سَمُودَةً، رَمَلَ الحدثان .. الحدثان اللي + +387 +00:37:24,710 --> 00:37:28,430 +هي مصائب الدهر والعياذ بالله، أبعد الله المصائب + +388 +00:37:28,430 --> 00:37:34,010 +عنّا وعنكم جميعًا، الحدثان هي إيه؟ نوازل الدهر + +389 +00:37:34,010 --> 00:37:38,670 +ومصائبه .. نسوة آل حرب، طبعا دائمًا النساء أكثر حزنًا + +390 +00:37:39,510 --> 00:37:44,670 +بل أكثر تأثرا بالحزن من الرجال، وهذا لأن ال .. يعني + +391 +00:37:44,670 --> 00:37:50,050 +النساء أكثر عاطفة وهذه ميزة لهم، يعني بعض الناس لو + +392 +00:37:50,050 --> 00:37:53,970 +قلت لهم والله المرأة عاطفية، بيقولك يعني هذا يعني + +393 +00:37:53,970 --> 00:37:58,610 +.. لأ هذا ليس .. ليس انتقاصا بل هي ميزة أنها + +394 +00:37:58,610 --> 00:38:04,530 +المرأة، نعم في خلقها وفي خلقها أكثر عاطفة من الرجل + +395 +00:38:04,530 --> 00:38:09,100 +الرجال، بعض الأحيان بيكون قلوبهم قاسية كجلمود صخرٍ + +396 +00:38:09,800 --> 00:38:13,240 +ولذلك الرسول صلى الله عليه وسلم لما قبل الحسن أو + +397 +00:38:13,240 --> 00:38:16,820 +الحسين، لا أذكر، كان عنده أحد الأعراب، قال إن لي + +398 +00:38:16,820 --> 00:38:21,360 +عشرة من الأبناء لم أقبل واحدة منهم قط، قال ما أعمل + +399 +00:38:21,360 --> 00:38:26,460 +لك وقد جعل الله قلبك قاسيا، يعني خلع أو نزع الرحمة + +400 +00:38:26,460 --> 00:38:30,780 +من قلبك، فهذه ميزة للنساء، جال نسوة، ما جالش أهل + +401 +00:38:30,780 --> 00:38:33,940 +أهل الحرب أو رجال، قال نسوة، لأن كما قلت النسوة + +402 +00:38:33,940 --> 00:38:40,920 +يتأثرن أكثر من غيرهن، بمقدار شديد، سَمَدَنَ حزينة، وهو + +403 +00:38:40,920 --> 00:38:45,520 +درجة أعلى من الحزن، سَمَدَنَا له سَمُودَةً، إن حزنا له حزنا + +404 +00:38:45,520 --> 00:38:51,620 +شديدًا، فماذا فعله؟ رَدَّ شعورهن السود بيضا، يعني حول + +405 +00:38:51,620 --> 00:38:57,360 +الشعر من الأسود إلى الأبيض، وَرَدَّ وجوههن البيض سودا + +406 +00:38:57,360 --> 00:39:01,920 +سواد في الوجه، وأعتقد أن أنتم لاحظتوا كثيرا من الناس + +407 +00:39:01,920 --> 00:39:08,060 +تقولوا، ما وجهك أسود اليوم؟ يا إما زعلان أو حزينان + +408 +00:39:08,060 --> 00:39:13,430 +يعني واحد من اثنين، وهذا بيأثر طبعا هي عملية نفسية + +409 +00:39:13,430 --> 00:39:18,650 +كما قلت، ترتد بعملية مادية على كل الأحوال، موضوع + +410 +00:39:18,650 --> 00:39:27,310 +الشاهد، رَدَّ، جاء فعلا من أفعال التحويل، نصب مفعولين + +411 +00:39:27,310 --> 00:39:34,530 +شعورهن ووجوههن المفعول الأول وبيضا وسودا المفعول + +412 +00:39:34,530 --> 00:39:39,980 +الثاني، أعيد الشاهد مرة ثانية، موضع الشاهد رَدَّ، حيث + +413 +00:39:39,980 --> 00:39:46,800 +جاء فعلا من أفعال التحويل، نصب مفعولين، شعورهن + +414 +00:39:46,800 --> 00:39:53,140 +ووجوههن المفعول الأول وبيضا وسودا المفعول الثاني + +415 +00:39:53,140 --> 00:39:56,900 +مين تعيد للشاهد؟ + +416 +00:40:01,400 --> 00:40:03,960 +وبيضا وسودا هي المفعول الثاني، ولاحظوا معاه + +417 +00:40:03,960 --> 00:40:09,500 +المفارقات في شعورهن وجوهن وفي السود والبيض وفي + +418 +00:40:09,500 --> 00:40:13,800 +بيضا وسودا، يعني جمال البيت أيضا وترتيبه على هذا + +419 +00:40:13,800 --> 00:40:18,700 +النمط يجعل البيت جميلا، وهو يعني يؤسس لحقيقة واقعة + +420 +00:40:21,810 --> 00:40:26,830 +نعرب البيت أو نعرب البيتين، رَمَلَ الحدثان ونسوة نعرب + +421 +00:40:26,830 --> 00:40:30,470 +قدر ما .. يعني وبعدين بنكمل المحاضرة الجاية خلوني + +422 +00:40:30,470 --> 00:40:33,890 +نعرب البيت الأول لهذه المحاضرة ونترك البيت الثاني + +423 +00:40:33,890 --> 00:40:44,490 +للمحاضرة القادمة اه وين وصل الدور في الإعراب؟ صحيح + +424 +00:40:44,490 --> 00:40:47,550 +إجبار رمى فعل ماضي مبني على فتح المقدر اللي جانبك + +425 +00:40:47,550 --> 00:40:53,280 +الحدثانفاعل مرفوع علامة رفعه الضمة الظاهرة نسوة .. + +426 +00:40:53,280 --> 00:40:58,560 +علي صوتك من السامع مفعول به منصوب علامة نصبه + +427 +00:40:58,560 --> 00:41:06,580 +الفتحة الظاهرة آلي .. وين الدور؟ نسوة آلي مضاف + +428 +00:41:06,580 --> 00:41:11,980 +إليه مضاف إليه مجرور وعلامة جره الكسرة حرب برضه + +429 +00:41:11,980 --> 00:41:15,360 +أيضا مضاف إليه مجرور وعلامة جره الكسرة + +430 +00:41:15,360 --> 00:41:27,350 +الظاهرة بمقدار ..لأ خليها هي تعرفي كسرة + +431 +00:41:27,350 --> 00:41:32,830 +ظاهرة يبقى بمقدار الباق حرف جر مبني على الكسرة لا + +432 +00:41:32,830 --> 00:41:37,290 +محل له من الإعراب ومقدار اسم مجرور بالباق علامة + +433 +00:41:37,290 --> 00:41:43,990 +جره الكسرة الظاهرة سمدنا بمهما حزننا يعني عشان + +434 +00:41:43,990 --> 00:41:46,130 +الكلمة غريبة جولى + +435 +00:41:51,400 --> 00:41:55,040 +نون النسوة، هي .. هي .. نون النسوة أحد ضمائر + +436 +00:41:55,040 --> 00:41:58,860 +الرفع الذي .. التي إذا اتصلت بالفعل الماضي فإنها + +437 +00:41:58,860 --> 00:42:02,480 +تبنيه على السكون، بسمدنا فعل ماضي مبني على السكون + +438 +00:42:02,480 --> 00:42:09,500 +لاتصاله بنون النسوة، النون ما إعرابها، + +439 +00:42:09,500 --> 00:42:10,380 +أعرف يا بنتي؟ + +440 +00:42:15,930 --> 00:42:20,570 +صحيح اللي قالت لا محل له من الإعراب، لأ، ضمير متصل + +441 +00:42:20,570 --> 00:42:27,790 +مبني على الفتح في محل رفع فاعل، لهوا اللام حرف جر + +442 +00:42:27,790 --> 00:42:34,790 +مبني على الفتح، والهاء ضمير متصل مبني على الضم في + +443 +00:42:34,790 --> 00:42:35,930 +محل جر مبني على الفتح، + +444 +00:42:40,510 --> 00:42:44,170 +والهاء ضمير متصل مبني على الضم في محل جر باللام + +445 +00:42:44,170 --> 00:42:50,630 +سمودة طبعا مفعول مطلق سمدنا سمودا سمدنا ايه؟ وهذا + +446 +00:42:50,630 --> 00:42:54,350 +مفعول مطلق مؤكد للفعلي هو أنت هتدرس إن شاء الله + +447 +00:42:54,350 --> 00:42:58,790 +المفعول المطلق اللي بت .. هتدرس نحو اثنين هو مؤكد + +448 +00:42:58,790 --> 00:43:02,690 +للفعل ومبين للنوع ومبين للعدد هذا مؤكد للفعل + +449 +00:43:02,690 --> 00:43:07,130 +سمدنا سمودا مفروض مطلق مرفوع منصوب علامة نصبه + +450 +00:43:07,130 --> 00:43:11,030 +الفتحة الظاهرة هل هذا واضح في أي سؤال عام سابق؟ + +451 +00:43:11,030 --> 00:43:13,990 +إذا إلى اللقاء في المحاضرة القادمة diff --git a/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/oXAbcSOPA-4_raw.json b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/oXAbcSOPA-4_raw.json new file mode 100644 index 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+المبتدأ والخبر وليست ناقصة لأنها لا تحتاج إلى خبر + +7 +00:00:51,620 --> 00:00:56,920 +يقوم لإتمام معناته وأيضا لأنها أفعال تامة الحدث + +8 +00:00:56,920 --> 00:01:00,820 +يعني هي ناسخة لأنها تدخل على الجملة الإسمية + +9 +00:01:00,820 --> 00:01:06,280 +المكونة من المبتدأ والخبر فتنسخ حكم المبتدأ والخبر + +10 +00:01:06,280 --> 00:01:12,160 +معاه لكنها ليست ناقصة لأن الحدث فيها كامل تام + +11 +00:01:12,160 --> 00:01:18,290 +وأيضا لأنها لا تحتاج إلى الخبروقسمناها إلى قسمين + +12 +00:01:18,290 --> 00:01:25,750 +أفعال قلوب و أفعال تحويل لماذا سميت أفعال القلوب + +13 +00:01:25,750 --> 00:01:35,430 +بهذا الإسم لأن معانيها تتصل بالقلبوقسمنا هذه + +14 +00:01:35,430 --> 00:01:40,970 +الأفعال أيضًا إلى قسمين أفعال يقين وأفعال رجحان + +15 +00:01:40,970 --> 00:01:47,870 +ودرسنا أفعال اليقين كاملة وعددها كم؟ خمسة وبدأنا + +16 +00:01:47,870 --> 00:01:53,470 +في الحديث عن أفعال الرجحان ووصلنا إلى عدة في قول + +17 +00:01:53,470 --> 00:01:59,390 +الشاعر فلا تعدد المولى شريكك في الغنى ولكن .. نعم؟ + +18 +00:02:00,000 --> 00:02:03,360 +لأ احنا .. يعني هذا اخر شيء وصلنا له فلا تعدد + +19 +00:02:03,360 --> 00:02:09,460 +المولى شريكك في الغنى، ولكنما المولى شريكك في + +20 +00:02:09,460 --> 00:02:16,030 +العدم، وعرفناأن موطن الشاهد في هذا البيت تعدد جاء + +21 +00:02:16,030 --> 00:02:20,790 +فعلا من أفعال القلوب التي تدل على الرجحان نصبت + +22 +00:02:20,790 --> 00:02:26,690 +مفعولين المولى مفعول أول وشريكك مفعول به ثاني إلى + +23 +00:02:26,690 --> 00:02:31,050 +هنا أعتقد وصلنا في المحاضرة الماضية فهل من سؤال + +24 +00:02:31,050 --> 00:02:37,210 +إلى ما وصلنا إليه في أي سؤال استفسار تعليق إذا + +25 +00:02:37,210 --> 00:02:42,800 +نكمل الفعل الخامسمن أفعال القلوب التي تدل على + +26 +00:02:42,800 --> 00:02:51,960 +الرجحان حجة بمعنى ظن أو حسب أو عد أو زعم كما قال + +27 +00:02:51,960 --> 00:03:00,260 +الشهر قد كنت أحج أبا عمرو أخى ثقة حتى ألمت بنا + +28 +00:03:00,260 --> 00:03:09,820 +يوما ملماته قد كنت أحج أبا عمرو أخى ثقةحتى ألمت + +29 +00:03:09,820 --> 00:03:15,040 +بينا يوما ما لماتوا بعض هذا البيت له ارتباط أيضا + +30 +00:03:15,040 --> 00:03:20,220 +في البيت السابق قلنا إن الصديق ليس في الغنى لكن + +31 +00:03:20,220 --> 00:03:27,000 +الصديق في الفقر والمحنة والشدة فهذا الشهر يقول كنت + +32 +00:03:27,000 --> 00:03:35,770 +أظن أبا عمرو أخا ثقة يعني صديق عزيزإلى .. لأن حتى + +33 +00:03:35,770 --> 00:03:40,970 +حرفه غاية .. إلى أن ألمت بينا .. مش بالصديق .. + +34 +00:03:40,970 --> 00:03:45,550 +بينا يوما إيه؟ ملماته .. مصيد .. واضح إنه أصيب + +35 +00:03:45,550 --> 00:03:55,960 +بشدةفتخلى أبو عمرو عنه فيعني لم يصبح صديقا ثقة + +36 +00:03:55,960 --> 00:04:00,760 +موضع الشاهد في هذا البيت أحجو جاءت فعلا من أفعال + +37 +00:04:00,760 --> 00:04:07,760 +القلوب التي تدل على الرجحان نصبت مفعولين المفعول + +38 +00:04:07,760 --> 00:04:12,640 +الأول أبا والمفعول الثاني أخا مين تعيدلي الشاهد + +39 +00:04:12,640 --> 00:04:17,330 +نعم قولي يا بنتيالشاهد اللي هو أحجو حيث جاء فعل + +40 +00:04:17,330 --> 00:04:21,270 +نفع القلوب نبتدل على رجحاه نصبت نفعه like المفروض + +41 +00:04:21,270 --> 00:04:25,030 +الأول أبقى والمفروض الثاني أخر واضح هذا الكلام + +42 +00:04:25,030 --> 00:04:30,630 +نعرف بيت الشعر يلا ابدأي من هنا قد كنت أحجو + +43 +00:04:34,220 --> 00:04:40,400 +هذا كلام صحيح في حرف تحقيق قد حرف تحقيق مبني على + +44 +00:04:40,400 --> 00:04:46,020 +السكون لا محل له من الإعراب كنتوا فعل ماضي ناقص + +45 +00:04:46,020 --> 00:04:48,900 +مبني على السكون التفصلي بتاق الفعل بتاق الفعل ضمن + +46 +00:04:48,900 --> 00:04:53,500 +المتصف المبني في مهرقة اسم كنت صحيح اسم كان كنتوا + +47 +00:04:53,500 --> 00:04:59,860 +فعل ماضي ناقصمبني على السكون لاتصاله بتاء الفاعل و + +48 +00:04:59,860 --> 00:05:06,240 +تاء الفاعل ضمير متصل مبني على الضم في محل رفع اسم + +49 +00:05:06,240 --> 00:05:17,940 +كان غيرها احجوا .. واحدة منكنها يللا صحيح + +50 +00:05:17,940 --> 00:05:22,600 +احجوا فعل مضارع مرفوع و علامة رفعه الضم المقدر + +51 +00:05:22,600 --> 00:05:24,000 +اللي جنبك أين الفاعل؟ + +52 +00:05:27,710 --> 00:05:42,270 +والفاعل ضمير مستتر وجوبا تقديره أنا أبا الألف + +53 +00:05:42,270 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00:07:03,340 +المشهور أكلت سمكة حتى ذيلها يعني حتى ذيلها مأكولي + +66 +00:07:03,340 --> 00:07:09,260 +و حتى ذيلها يعني حتى ذيلها أكلته و حتى ذيليها اسم + +67 +00:07:09,260 --> 00:07:16,720 +مجرور و أيضا حتى هي حرف غايةحرف غاية وجر فتنصب + +68 +00:07:16,720 --> 00:07:23,420 +الفعل المضارع الواقعي بعدها بأن مضمرا وجوبا وهي + +69 +00:07:23,420 --> 00:07:27,980 +هنا حرف غاية فقط بمعنى إله لأن الواقع بعدها حرف + +70 +00:07:27,980 --> 00:07:32,840 +ماضي .. أسف فعل ماضي وليس فعلا مضارعا فحتى حرف + +71 +00:07:32,840 --> 00:07:40,220 +غاية مبني على السكون لمحيل له من الإعراب ألمت .. + +72 +00:07:40,220 --> 00:07:47,570 +خطأ هنا خطأهنا الخطأ، يعني الإجابة الأولى صحيح، + +73 +00:07:47,570 --> 00:07:50,550 +فعله الماضي مبنيه على الفتح، نقطة و بننعر بالتالت، + +74 +00:07:50,550 --> 00:07:54,410 +ليس لأنه اتصل لبتاعة تأنيف الساكنة، بل هو مبني على + +75 +00:07:54,410 --> 00:08:02,070 +الفتح في الأصل، فلم تتغير حركة بنائه عند اتصاله + +76 +00:08:02,070 --> 00:08:05,960 +لبتاعة تأنيف الساكنةإذا هو فعل ماضي مبني على الفتح + +77 +00:08:05,960 --> 00:08:12,500 +والتأتاء التأنيث الساكنة حرف مبني على السكون لا + +78 +00:08:12,500 --> 00:08:14,380 +محل له من الإعراب بيناه + +79 +00:08:20,510 --> 00:08:24,250 +في محل جر بحرف الجر، بنى الباؤ حرف جر مبني على + +80 +00:08:24,250 --> 00:08:28,110 +الكسري، لا محل له من الإعراب، والناء لناء + +81 +00:08:28,110 --> 00:08:32,690 +المتكلمين، ضمير متصل، مبني على الفتح في محل جر + +82 +00:08:32,690 --> 00:08:39,650 +بحرف الجر، يوما، ظرف زمان منصوب علامة نصبه الفتحة + +83 +00:08:39,650 --> 00:08:41,250 +الظاهرة، ما لم ماتوا + +84 +00:08:44,390 --> 00:08:49,730 +صحيح فعل مؤخر مرفوع وعلامة رفعه الضم الظاهر على + +85 +00:08:49,730 --> 00:08:56,010 +آخره، هل هذا واضح؟ هل هذا البيت عليه من سؤال في + +86 +00:08:56,010 --> 00:09:01,370 +الشاهد أو في الإعراب؟ إذا ننتقل إلى فعل آخر، الفعل + +87 +00:09:01,370 --> 00:09:04,590 +الرقم السادس اللي هو إيه؟ جعلة + +88 +00:09:07,640 --> 00:09:16,080 +لاحظوا معايا هنا جعله هو فعل من أفعال القلوب التي + +89 +00:09:16,080 --> 00:09:22,540 +تدل على الرجحان صحيح لكنه في حق الذين قالوا هذه + +90 +00:09:22,540 --> 00:09:29,000 +الآية وهم الكفار هو اعتقاد لأن الله عز وجل عندما + +91 +00:09:29,000 --> 00:09:35,240 +قال وجعلوا الملائكة الذين هم عباد الرحمني اناثة هم + +92 +00:09:35,240 --> 00:09:43,420 +يعتقدون بهذاالذين قالوا إن الملائكة هم بنات الله، + +93 +00:09:43,420 --> 00:09:49,080 +هم يعتقدون بذلك، ولذلك الأمر ليس راجعًا عندهمليس + +94 +00:09:49,080 --> 00:09:54,760 +فيه ظن عندهم، بل هو ايه؟ اعتقاد عندهم، لكن طبعا + +95 +00:09:54,760 --> 00:10:00,120 +هذا الأمر لأنه عندنا كمؤمنين كمسلمين هو أمر خاطئ + +96 +00:10:00,120 --> 00:10:05,840 +صار فيه رجحان، لكن عند الكفار هو اعتقاد، أما عندنا + +97 +00:10:05,840 --> 00:10:10,850 +فمافيش فيه .. لأمافيش فيه رجحان حتى، فيه اعتقاد + +98 +00:10:10,850 --> 00:10:16,450 +بخطائه، هم عندهم اعتقاد بصحته، ونحن عندنا اعتقاد + +99 +00:10:16,450 --> 00:10:21,810 +بخطأ، تقول فيه رجحان؟ هذا يعني يصبح الأمر هكذا؟ + +100 +00:10:21,810 --> 00:10:27,190 +ولذلك قالوا ان جعلوا اي اعتقدوا .. مين اللي + +101 +00:10:27,190 --> 00:10:32,720 +اعتقدوا؟ الكفار، ان الملائكة اناثةإذا موضوع الشاهد + +102 +00:10:32,720 --> 00:10:36,600 +في هذه الآية وجعلوا حيث جاءت فعلا من أفعال القلوب + +103 +00:10:36,600 --> 00:10:42,340 +التي تدل على الرجحان، لأ احنا جهلة هنا تدل على + +104 +00:10:42,340 --> 00:10:49,040 +الرجحان، وهو اعتقاد عند الكفار، فنصبت مفعولين + +105 +00:10:49,040 --> 00:10:55,580 +الملائكة مفعول به أول وإناثا مفعول به ثاني، من + +106 +00:10:55,580 --> 00:11:10,270 +يتعيد من الشاهد؟قول يا بنتى وإناثا + +107 +00:11:10,270 --> 00:11:15,110 +مفعول بيه ثانى واضح هذا الكلام بسأل أنا واضح في أي + +108 +00:11:15,110 --> 00:11:19,490 +سؤال عن الشاهد إذا نعرف الآية وجعلوا اللى عندها + +109 +00:11:19,490 --> 00:11:21,650 +دور في الإعراف تعرف جعلوا وجعلوا + +110 +00:11:24,200 --> 00:11:28,840 +يجب الواو حرف يُعرَب بحسب ما قبله حرف مبني على + +111 +00:11:28,840 --> 00:11:39,340 +الفتح لا محل له من الإعراب بل + +112 +00:11:39,340 --> 00:11:43,800 +في محل رفع فاعل جعلوا و جعلوا الواو حرف يُعرَب + +113 +00:11:43,800 --> 00:11:48,400 +بحسب ما قبله حرف مبني على الفتح لا محل له من + +114 +00:11:48,400 --> 00:11:54,620 +الإعرابجعلوا فعل ماضي مبني على الضم في اتصاله بواو + +115 +00:11:54,620 --> 00:12:00,020 +الجماعة واو الجماعة ضمير متصل مبني على السكون في + +116 +00:12:00,020 --> 00:12:06,700 +محل رفع فاعل الملائكة صحيح + +117 +00:12:06,700 --> 00:12:13,340 +الملائكة مفعول به أول منصوب علامة نصبه الفتحة + +118 +00:12:13,340 --> 00:12:15,620 +الظاهرة على آخره الذين + +119 +00:12:19,870 --> 00:12:24,470 +صحيح اسم موصول مبني على الفتح في محل نصب نعت + +120 +00:12:24,470 --> 00:12:33,490 +للملائكة هم ضمير منفصل مبني على السكون في محل رفع + +121 +00:12:33,490 --> 00:12:40,070 +مبتدأ عباده خبر المبتدأ مرفوه علامة رفع الدم + +122 +00:12:40,070 --> 00:12:47,120 +الظاهر على آخره الرحمنيمضاف إليه مجرور وعلامة جره + +123 +00:12:47,120 --> 00:12:54,840 +الكسر الظاهر على آخره إناثا خلصتوا؟ هناك بل ثاني + +124 +00:12:54,840 --> 00:12:57,920 +مفروض + +125 +00:12:57,920 --> 00:13:02,660 +به ثاني لجعله منصوب وعلامة نصبه الفتح الظاهر على + +126 +00:13:02,660 --> 00:13:09,300 +آخره هل الإعراب واضح؟ الشاهد واضح؟ هل من سؤال على + +127 +00:13:09,300 --> 00:13:10,860 +الإعراب أو الشاهد؟ + +128 +00:13:13,480 --> 00:13:19,180 +نسينا نقول جملة هم عباده الرحمنى الجملة الإسمية + +129 +00:13:19,180 --> 00:13:24,260 +جملة هم عباده الرحمنى صلة الموصول إلى محلة لها من + +130 +00:13:24,260 --> 00:13:31,640 +الإعراب الفعل السابع هب وهو فعل أمر جامد بمعنى + +131 +00:13:31,640 --> 00:13:40,460 +افترض فعل أمر جامد بمعنى افترض وقلت لك كنا في + +132 +00:13:40,460 --> 00:13:46,450 +المحاضرة الماضيةالأفعال الجامدة تنقسم إلى ثلاثة + +133 +00:13:46,450 --> 00:13:53,670 +أقسام فعل جامد يلازم صورة الماضي مثل عسى و ليس و + +134 +00:13:53,670 --> 00:14:00,110 +بئس و نعم و حب ذا و لا حب ذا وفعل أمر يلازم وفعل + +135 +00:14:00,110 --> 00:14:04,870 +جامد يلازم صورة المضارع ولا وجود لهذا الفعل في + +136 +00:14:04,870 --> 00:14:09,790 +اللغات العربية وفعل جامد يلازم صورة الأمر وهو + +137 +00:14:09,790 --> 00:14:16,360 +فعلان فقطهب هذا الفعل الذي ندرسه الآن وتعلم بمعنى + +138 +00:14:16,360 --> 00:14:21,600 +علم تعلم شفاء النفس قهر عدوها اللي درسنا في هذا + +139 +00:14:21,600 --> 00:14:30,960 +الشعر إذا هب هنا فعل أمر جامد بمعنى افترض كما قال + +140 +00:14:30,960 --> 00:14:41,100 +الشاعر فقلت أجرني أبا مالك وإلا فهبنى امرأة هالكة + +141 +00:14:41,920 --> 00:14:47,780 +فقلت أجرني أجرني بمعنى يعني ساعدني أنقذني أبا مالك + +142 +00:14:47,780 --> 00:14:51,860 +يعني يا أبا مالك في حرف نداء محذوف يا أبا مالك + +143 +00:14:51,860 --> 00:14:59,240 +يعني وجهه الشاعر استغاثته لمين لأبي مالك وإلا وإلا + +144 +00:14:59,240 --> 00:15:05,600 +يعني كأنه قال وإلا تجرني فهبني فافترضني امرأة هالك + +145 +00:15:05,600 --> 00:15:11,250 +يعني إن لم تجرني سأهلكموضع الشاهد في هذا البيت + +146 +00:15:11,250 --> 00:15:20,570 +هبني حيث جاءت جاء فعل أمر جامد من أفعال القلوب + +147 +00:15:20,570 --> 00:15:29,570 +التي تدل على الرجحان نصبت مفعولين يأو المتكلم + +148 +00:15:29,570 --> 00:15:35,050 +المفعول الأول ومرأة المفعول الثاني أعيد الشاهد مرة + +149 +00:15:35,050 --> 00:15:43,170 +ثانية موضع الشاهد هبنيهيثو جاء فعل أمر جامد من + +150 +00:15:43,170 --> 00:15:51,110 +أفعال القلوب التي تدل على الرجحان نصبت مفعولين ياء + +151 +00:15:51,110 --> 00:15:57,490 +المتكلم هي المفعول الأول وامرأن هي المفعول الثاني + +152 +00:15:57,490 --> 00:16:00,930 +مين تعيد للشاهد؟ اسمع اللي في الوسط هنا الشاهد + +153 +00:16:00,930 --> 00:16:04,010 +فهمني جاء فعل أمر جامد من أفعال القلوب التي تدل + +154 +00:16:04,010 --> 00:16:04,790 +على الرجحان + +155 +00:16:10,530 --> 00:16:18,430 +أمرأان هل هذا واضح؟ فعل آخر أو الفعل الثامن زعمه + +156 +00:16:18,430 --> 00:16:29,470 +قال الشاعر زعمتني شيخا و لست بشيخ إنما الشيخ من + +157 +00:16:29,470 --> 00:16:34,430 +يدب دبيبة طبعا كلمة شيخ في هذا البيت ليس معناها + +158 +00:16:34,430 --> 00:16:38,760 +المرتبة العلمية بل الكبر في السنلأن هذا الأصل في + +159 +00:16:38,760 --> 00:16:42,980 +الشيخ، الأصل في الشيخ يعني العالي السن أو الكبير + +160 +00:16:42,980 --> 00:16:47,540 +السن، لكنها انتقلت استلاحًا إلى الكبير العلم، + +161 +00:16:47,540 --> 00:16:52,580 +فصارت كلمة شيخ نطلق عليه شيخًاحتى و لو كان صغيرا + +162 +00:16:52,580 --> 00:16:57,860 +في السن يعني في أناس كثر عمره عشرين سنة و بنسميه + +163 +00:16:57,860 --> 00:17:02,140 +شيخ فهي شيخ أبو حمز مثلا شيخ مادام يعني قد يكون + +164 +00:17:02,140 --> 00:17:07,360 +إماما قد يكون خطيبا قد يكون يلقي دروسا إلى غير ذلك + +165 +00:17:07,360 --> 00:17:12,500 +يعني علمه يعني عنده علم فيسمى إيه لكنه ليس معنى + +166 +00:17:12,500 --> 00:17:17,260 +ذلك أن يكون كبيرا في السن إنما في هذا البيتقصد + +167 +00:17:17,260 --> 00:17:20,540 +الشاعر الكبير في السنة بتقول زعمتني شيخا وهو مش + +168 +00:17:20,540 --> 00:17:27,390 +عاجبنيشيخا يعني زعمتني أنني رجل كبير في السن عجوزا + +169 +00:17:27,390 --> 00:17:31,970 +مثلا و لست بشيخ انا لست شيخا لست كبيرا في السن هو + +170 +00:17:31,970 --> 00:17:36,410 +مش قصد انه لست شيخ انا مش شيخ مش متدين لست كبيرا + +171 +00:17:36,410 --> 00:17:41,750 +في السن لماذا انما الشيخ من يدب دبيبا يعني هو بقول + +172 +00:17:41,750 --> 00:17:45,310 +الشيخ الكبير في السن الراجل الكبير في السن إذا صار + +173 +00:17:45,310 --> 00:17:52,650 +فإنه ينقل خطوته بصعوبة فيدب قدمه على الأرض دبااللي + +174 +00:17:52,650 --> 00:17:56,870 +هو بالبطء و معاه عكاز مثلا وغيرها عصى يتوكأ عليها + +175 +00:17:56,870 --> 00:18:04,070 +و يهشوا بيها على .. مافيش غنم إذا + +176 +00:18:04,070 --> 00:18:11,070 +زعمتني شيخا و لست بشيخ إنما الشيخ من يدب دبيبا + +177 +00:18:11,070 --> 00:18:17,390 +موضع الشهد في هذا البيت زعمتنيجاء فعلا من أفعال + +178 +00:18:17,390 --> 00:18:25,810 +القلوب التي تدل على الرجحان نصبت مفعولين الأول يأو + +179 +00:18:25,810 --> 00:18:31,730 +المتكلم والثاني شيخا مين تعيد للشاهد؟ اللي هناك + +180 +00:18:31,730 --> 00:18:36,770 +نعم موضع الشاهد فعمدن حيث جاء فعلا من أفعال القلوب + +181 +00:18:36,770 --> 00:18:40,650 +التي تدل على الرجحان نصبت مفعولين الأول يأو + +182 +00:18:40,650 --> 00:18:44,430 +المتكلم والثاني شيخا والثاني شيخا، هل هذا واضح؟ + +183 +00:18:46,150 --> 00:18:49,790 +الحقيقة احنا مش .. البيت معرب عند كنا لكن بدي واحد + +184 +00:18:49,790 --> 00:18:53,990 +تقولي ما إعراب كلمة بشيخ ما تتطلعوش في الكتاب + +185 +00:18:53,990 --> 00:18:57,670 +انظروا ليه اللي عارفة ترفع عيدها يعني انت عارف + +186 +00:18:57,670 --> 00:19:07,330 +إعراب كلمة بشيخ جوليا بنتي انت + +187 +00:19:07,330 --> 00:19:14,190 +تقصدين ان البائعحرف جر زائد وهو هذا الذي كنت أريد + +188 +00:19:14,190 --> 00:19:20,710 +أن يكون واضحا في أذهاني كنا ونحن كنا سابقا قد + +189 +00:19:20,710 --> 00:19:25,610 +درسنا عند حديثنا عن ما التي تعمل عما ليس إذا كنت + +190 +00:19:25,610 --> 00:19:31,090 +ذاكرت هذا أول فصل رحم الله أيام زمان كنا قد درسنا + +191 +00:19:31,090 --> 00:19:37,790 +أنحرف الجر .. آسف .. حرف ما الذي يعمل عمل ليسة + +192 +00:19:37,790 --> 00:19:42,750 +تدخل على خبره .. او يدخل على خبره حرف الجر البا + +193 +00:19:42,750 --> 00:19:50,470 +زائد وما ربك بظلام طبعا هو يشبه ليس في العمل ويشبه + +194 +00:19:50,470 --> 00:19:55,900 +ليس في دخول حرف الجر البا الزائد و هذا .. شاهدطبعا + +195 +00:19:55,900 --> 00:19:58,780 +مش شايخة دي يعني مطلوب منكوا، اقصد هذا الدليل واضح + +196 +00:19:58,780 --> 00:20:04,960 +على دخول حرف الجر البا زائدا في خبر ليس لأنه ممكن + +197 +00:20:04,960 --> 00:20:08,580 +يقول الشاعر بدل ما يقول بشيخ و لست شايخا يقول إن + +198 +00:20:08,580 --> 00:20:14,340 +زعمتني شيخا و لست شيخا وتكون كلمة شيخا خبر ليس + +199 +00:20:14,340 --> 00:20:19,390 +منصوب علامة نصبه الفتحة الظاهرةإذا الباء هنا حرف + +200 +00:20:19,390 --> 00:20:25,090 +جر لتوكيد المعنى شوف لاحظوا معايا الفرق بين و لست + +201 +00:20:25,090 --> 00:20:31,210 +شيخا و لست بشيخ زيادة التأكيد مع حرف جر الباء + +202 +00:20:31,210 --> 00:20:39,170 +الزائد إذا الباء حرف جر زائد مبني على الكسري ممعرف + +203 +00:20:39,170 --> 00:20:43,910 +أمامك لكن أردت فقط توضيح المسألة حرف جر زائد مبني + +204 +00:20:43,910 --> 00:20:49,330 +على الكسري لما حلله من الإعرابوشيخ اسم .. آسف .. + +205 +00:20:49,330 --> 00:20:55,750 +خبر ليس منصوب بفتحة معلامة نصبه الفتحة المقدرة منع + +206 +00:20:55,750 --> 00:21:02,610 +من ظهورها اشتغال المحل بحركة حرف الجر الزائد اللي + +207 +00:21:02,610 --> 00:21:07,730 +هي يعني نقول لفظة منصوب محلة لها، لكن هذا أنا أفضل + +208 +00:21:07,730 --> 00:21:14,380 +هذا لأنه لا يقع الإنسان في خطأ بين المحل واللفظو + +209 +00:21:14,380 --> 00:21:19,400 +لاحظوا أيضًا ملمح آخر في البيت، إن ما، اللي هي + +210 +00:21:19,400 --> 00:21:25,320 +دخول ما الزائدة، وهذا أيضًا موضوع سبق أن درسناه، + +211 +00:21:25,320 --> 00:21:31,500 +إذا دخلت ما الزائدة على إن أو أحد أخواتها، فإنها + +212 +00:21:32,420 --> 00:21:37,480 +تكفها عن العمل، تبطل عملها إلا .. إلا ليت ذاكرات + +213 +00:21:37,480 --> 00:21:42,580 +هذا الكلام؟ إلا ليت لماذا؟ لأنها تلغي اختصاصها + +214 +00:21:42,580 --> 00:21:46,640 +بالدخول على الجملة الإسمية لتصبح تدخل على الجملة + +215 +00:21:46,640 --> 00:21:52,820 +إنما يخشى الله من عباده العلماء وإنما المؤمنون + +216 +00:21:52,820 --> 00:21:59,810 +إخوة وإنما الشيخ ما عرف الشيخ؟ ابتدأالذي يدب دبيبة + +217 +00:21:59,810 --> 00:22:05,350 +و أين خبره؟ بل مم، الاسم الموصول، مش جملة، جملة + +218 +00:22:05,350 --> 00:22:09,690 +يدب دبيبة انصلة الموصول إلى محلة لها من الإعراب، + +219 +00:22:09,690 --> 00:22:15,730 +عربنا البيت بدون ما نعرفه يعني، هل هذا واضح؟ في أي + +220 +00:22:15,730 --> 00:22:19,870 +سؤال عامة سبق؟بهذا بننتهي أن الحديث عن القسم الأول + +221 +00:22:19,870 --> 00:22:24,750 +من أقسام أفعال من ظن وأخواتها وهو أفعال القلوب + +222 +00:22:24,750 --> 00:22:31,530 +التي قسمناها إلى قسمين أفعال يقين وأفعال رجحان هل + +223 +00:22:31,530 --> 00:22:36,390 +من سؤال عليها؟ إذا ننتقل إلى القسم الثاني وهو + +224 +00:22:36,390 --> 00:22:44,600 +أفعال التحويل ويسميها بعض النحات أفعال التصيرتحويل + +225 +00:22:44,600 --> 00:22:50,680 +أي تحويل الشيء من حال إلى حال، وهذا أيضًا يستمد من + +226 +00:22:50,680 --> 00:22:55,760 +صارة، يعني لو قلت صار العنب زبيبًا، أي تحول من حال + +227 +00:22:55,760 --> 00:23:01,400 +كونه عنبًا إلى حال كونه زبيبًا، ولو قلت مثلًا صار + +228 +00:23:01,400 --> 00:23:08,010 +الدقيق خبزًا، نفس الكلاماللي هو أقول صار أو تحول + +229 +00:23:08,010 --> 00:23:12,710 +أو إلى غيرها من أفعال التحويل هذه فيها معنى + +230 +00:23:12,710 --> 00:23:17,590 +التحويل من حال إلى حال ولذلك سماها أنه أفعال + +231 +00:23:17,590 --> 00:23:25,930 +التحويل أو أفعال التصير وأولها صير على وزن فعل + +232 +00:23:25,930 --> 00:23:33,160 +صيرت الطين خزفا طبعا واحد بينظر إلى الخزفلا يظن + +233 +00:23:33,160 --> 00:23:37,400 +أنه كان في يوم من الأيام طينا لأن هذا صنف وهذا أيه + +234 +00:23:37,400 --> 00:23:43,540 +هذا يعني شيء وهذا شيء هذا حال وهذا حال ولحظوا معاه + +235 +00:23:43,540 --> 00:23:48,340 +صيرته فعل وفاعل والطينا مفعول به أول وخزفا مفعول + +236 +00:23:48,340 --> 00:23:50,860 +به ثاني جعل + +237 +00:23:52,010 --> 00:23:56,090 +و لاحظوا معايا جعله احنا كنا قبل قليل قد درسناها + +238 +00:23:56,090 --> 00:24:00,730 +من افعال القلوب التي تدل على الرجحان لكن هنا هي من + +239 +00:24:00,730 --> 00:24:06,950 +افعال التحويل و هتلاحظوا ايضا ان جعله يمكن ان تكون + +240 +00:24:06,950 --> 00:24:12,450 +فعلا .. ايوة درسناها ايضا فعلا من افعال الشروط اذا + +241 +00:24:12,450 --> 00:24:16,810 +.. اذا اللحظة معايا لها اكثر من معنىقال تعالى في + +242 +00:24:16,810 --> 00:24:23,150 +شاهد على جعله وقدمنا إلى ما عملوا من عمل فجعلناه + +243 +00:24:23,150 --> 00:24:31,570 +هباء منثورة وقدمنا إلى ما عملوا من عمل فجعلناه + +244 +00:24:31,570 --> 00:24:37,690 +هباء منثورة مش هباء فقط لأ منثور أيضا لكي لا يبقى + +245 +00:24:37,690 --> 00:24:46,220 +من أثره أي شيءموضع الشاهد جعلناه أو جعله جاءت فعلا + +246 +00:24:46,220 --> 00:24:52,760 +من أفعال التحويل، نصبت مفعولين، الهاء، الهاء + +247 +00:24:52,760 --> 00:24:59,640 +الغائب هي المفعول الأول، وهباء المفعول الثاني، مين + +248 +00:24:59,640 --> 00:25:05,080 +تعيد للشاهد، الشاهد غير الأخوات اللي جاهم، أخريات، + +249 +00:25:05,080 --> 00:25:05,880 +قول يا بنتي + +250 +00:25:12,970 --> 00:25:19,350 +والثاني كلمة هباء طبعا منثورة صفة أو نعت لهباء + +251 +00:25:19,350 --> 00:25:29,330 +يعني فعل آخر وهبىبمعنى صيّرة وهبت الدقيق عجينا + +252 +00:25:29,330 --> 00:25:36,310 +يعني صيّرته وهبني الله في ذاك أي جعلني أي صيّرني + +253 +00:25:36,310 --> 00:25:43,110 +الله في ذاك إذا وهب أيضا من أفعال التحويل التي + +254 +00:25:43,110 --> 00:25:48,960 +تفيد التحويل من حال إلى حال تاخذكما قال تعالى + +255 +00:25:48,960 --> 00:25:54,540 +لتخدت عليه أجرة وفي قراءة لتخدت عليه أجرة القراءة + +256 +00:25:54,540 --> 00:25:58,180 +المشهورة لتخدت طبعا انتوا عارفين قصة موسى عليه + +257 +00:25:58,180 --> 00:26:04,320 +السلام مع الرجل الصالح لما جاء او مر على قرية + +258 +00:26:04,320 --> 00:26:12,740 +فاستطعم أهلا فأبوا أن يضيفوهما فوجد جدارا يريد ان + +259 +00:26:12,740 --> 00:26:18,890 +ينقض فأقامه يعني جدار مائل بده يجعلقال .. مين اللي + +260 +00:26:18,890 --> 00:26:23,670 +قال؟ موسى عليه السلام قال و اعتقد انه امر يعني .. + +261 +00:26:23,670 --> 00:26:29,890 +امر منطقي انه احنا مرينا على قرية قولنا لهم اكلونا + +262 +00:26:29,890 --> 00:26:35,090 +مرضوش يعني رفضوا ان يضيفونا طب الاصل انه لما نلاجح + +263 +00:26:35,090 --> 00:26:38,990 +عمل عندهم، نعمل بأجر عشان ناكلهذا .. هذا أمر + +264 +00:26:38,990 --> 00:26:42,490 +منطقي، يعني موسى عليه السلام لما .. لما يعني سأله + +265 +00:26:42,490 --> 00:26:45,790 +الأسئلة الثلاثة المشهورة في .. في ثقب السفينة وفي + +266 +00:26:45,790 --> 00:26:50,350 +قتل الغلام وفي بناء الجدار أي واحد عاقل بيسأل هذه + +267 +00:26:50,350 --> 00:26:55,210 +الأسئلة لكن طبعا يمكن الموقف مع الرجل الصالح والذي + +268 +00:26:55,210 --> 00:26:57,810 +ل .. عنده علمونتجية تاخد علم من الرجل الصالح كان + +269 +00:26:57,810 --> 00:27:04,110 +مفترض إنك إيه؟ أن تتأنى في السؤال إلى أن يحدثك + +270 +00:27:04,110 --> 00:27:07,860 +بالسببوطبعا بعض الإسرائيلية بتقول و الله لو صبر + +271 +00:27:07,860 --> 00:27:11,240 +موسى لو كان عنده صبر لعلم علما كثيرا نعم ممكن لكن + +272 +00:27:11,240 --> 00:27:15,340 +هذا هي تقديل الله عز وجل المسألة تقف يعني انتت إلى + +273 +00:27:15,340 --> 00:27:19,800 +هنا غيريك مافيش ثقب السفينة اي واحد عاجل بيركب + +274 +00:27:19,800 --> 00:27:23,260 +سفينة واحد بيثقبها هيسأله طب ليش انت بيركب السفينة + +275 +00:27:23,260 --> 00:27:26,500 +اي واحد عاقد شاف واحد قتل غلام هقوله لماذا قتلت + +276 +00:27:26,500 --> 00:27:31,200 +نفسا بغير عق لماذا أقمت الجدار مكان احنا أخدنا + +277 +00:27:31,200 --> 00:27:36,540 +عليه أجر و أكلناطبعا هي المثلة معروفة أن الجدارة + +278 +00:27:36,540 --> 00:27:40,600 +كان لغُلامين يتيمين في المدينة وكان أبوهما صالحا + +279 +00:27:40,600 --> 00:27:45,040 +فأردت .. فيعني .. حتى .. انا استخرجك انتظر .. يعني + +280 +00:27:45,040 --> 00:27:49,340 +.. لكن كما قلت هي القراءة المشهورة عندنا لاتخدت + +281 +00:27:49,340 --> 00:27:55,980 +ويعني فيها قراءة أخرى لاتخدت في القراتين جاءت فعلا + +282 +00:27:55,980 --> 00:27:58,220 +من أفعال التحويل + +283 +00:28:02,370 --> 00:28:07,810 +نصبت مفعولين أجرن المفعول الأول وشبه الجملة عليه + +284 +00:28:07,810 --> 00:28:13,990 +سدت مسد المفعول بيه الثاني مين أتايد للشاهد؟ إيه؟ + +285 +00:28:13,990 --> 00:28:18,190 +مالكم؟ نزل عليكم صحم الله؟ زي ما بيقولوا في + +286 +00:28:18,190 --> 00:28:20,790 +العامية هيك قال نزل عليكم صحم الله يعني يا خالة + +287 +00:28:20,790 --> 00:28:25,890 +نعم قولي يا بنتي بل + +288 +00:28:25,890 --> 00:28:37,650 +أول بل أول وشبه الجملةلأن أصل الجملة لاتخذت أجرا + +289 +00:28:37,650 --> 00:28:41,770 +عليه لاتخذت أيه أجرا عليه أجرا هي المفعول الأول + +290 +00:28:41,770 --> 00:28:46,870 +وشبه الجملة هي المفعول الثاني اتخذ كما قال تعالى + +291 +00:28:46,870 --> 00:28:52,710 +واتخذ الله إبراهيم خليلة واتخذ الله إبراهيم خليلة + +292 +00:28:52,710 --> 00:28:57,810 +واضح أنه اتخذ هو موطن الشاهد جاء فعلا من أفعال + +293 +00:28:57,810 --> 00:29:04,430 +التحويلنصب مفعولين إبراهيمة المفعول الأول وخليلا + +294 +00:29:04,430 --> 00:29:11,150 +المفعول الثاني موضع + +295 +00:29:11,150 --> 00:29:12,250 +الشاهد + +296 +00:29:20,200 --> 00:29:23,820 +الفعل الخامس تركى كما قال تعالى و تركنا بعضهم + +297 +00:29:23,820 --> 00:29:30,220 +يومئذ يموجوا في بعض وتركنا بعضهم يومئذ يموجوا في + +298 +00:29:30,220 --> 00:29:35,860 +بعض موضع الشاهد تركنا جاءت فعلا من أفعال التحويل + +299 +00:29:35,860 --> 00:29:42,840 +نصبت مفعولين المفعول الأول بعضهم وجملة يموجوا في + +300 +00:29:42,840 --> 00:29:49,710 +بعض سدت مسد المفعول الثانيمين تعيد للشاهد؟ الشاهد + +301 +00:29:49,710 --> 00:29:53,730 +و نعم هنا الشاهد قرأت نوجأت فعلا من أفعال التحويل + +302 +00:29:53,730 --> 00:29:57,810 +من خلال المفعولين الأول .. المفعول الأول بعضهم و + +303 +00:29:57,810 --> 00:30:00,610 +المفعول التاني جملة يموجوا في بعض سدت مساد المفعول + +304 +00:30:00,610 --> 00:30:03,070 +التاني لأ بنقولش هو المفعول التاني بقول جملة + +305 +00:30:03,070 --> 00:30:06,870 +يموجوا في بعض سدت مساد المفعول به الثاني هل هذا + +306 +00:30:06,870 --> 00:30:13,230 +واضح؟ يا بنيات هذا واضح؟السادس رده وكما تراه هو + +307 +00:30:13,230 --> 00:30:19,530 +فعل ثلاثي مضعف كما قال تعالى لو يردونكم من بعد + +308 +00:30:19,530 --> 00:30:26,410 +إيمانكم كفارة يردونكم يعني يحولونكم من حالة + +309 +00:30:26,410 --> 00:30:33,010 +الإيمان إلى حالة الكفر والعياذ بالله موضع الشاهد + +310 +00:30:33,010 --> 00:30:39,010 +يردونكم جاءت فعلا من أفعال التحويل أيضا نصبت + +311 +00:30:39,010 --> 00:30:46,910 +مفعولينالكاف هي المفروض الأول وكفارا هي المفروض + +312 +00:30:46,910 --> 00:30:51,410 +الثاني مين تعيد للشاهد اه غير الأخوات اللي جاوبوا + +313 +00:30:51,410 --> 00:30:55,570 +كلهم بدنا وجوه جديدة لغيرهم غيرهم طيب نسمع هنا + +314 +00:30:55,570 --> 00:31:00,610 +الشاهد يردونكم حين جاء فعل من أفعال التحويل نصبت + +315 +00:31:00,610 --> 00:31:03,750 +مفعولين الكاف المفروض الأول وكفارا هو المفروض + +316 +00:31:03,750 --> 00:31:07,470 +الثاني في + +317 +00:31:07,470 --> 00:31:14,290 +عندنا شاهد آخر على الفعل ردهرمل حدثان نسوة آل حرب + +318 +00:31:14,290 --> 00:31:24,650 +بمقدار سمدن له سمودة فرد شعورهن السود بيضا و رد + +319 +00:31:24,650 --> 00:31:33,310 +وجوههن البيض سودا طبعا الحزن هو أمر نفسي، الحزن + +320 +00:31:33,310 --> 00:31:37,930 +ليس أمر ماديا، بل أمر نفسي، قلبي أيضا، لكن يمكن أن + +321 +00:31:37,930 --> 00:31:39,770 +يكون له آثار مادية + +322 +00:31:43,880 --> 00:31:49,600 +و كثير من الناس في حالة الحزن او الخوف يصبح شعره + +323 +00:31:49,600 --> 00:31:52,980 +الأسود أبيضا عشان يقولوا كثير من الناس والله شعره + +324 +00:31:52,980 --> 00:31:58,820 +أبيض من القوف او من الحزن ايضا و بعض الناس قد + +325 +00:31:58,820 --> 00:32:03,580 +يتأثر تأثرا كثيرا بخلاف سواد الوجه و أبياض الشعر + +326 +00:32:03,580 --> 00:32:09,500 +قد تنزل أسنانهأو قد يصابوا بالعمى وهذا ورد في سورة + +327 +00:32:09,500 --> 00:32:13,440 +يوسف عليه السلام مع يعقوب عليه السلام عندما أصبح + +328 +00:32:13,440 --> 00:32:19,360 +يعني أصيب بالماء الأبيض بيسموه مرض المياه البيضاء + +329 +00:32:19,360 --> 00:32:24,060 +في العين حزنا على مين؟ على فرق يوسف عليه السلام + +330 +00:32:24,060 --> 00:32:31,720 +ولمّا ألقى القميص يوسف عليه السلاملاحظوا معايا في + +331 +00:32:31,720 --> 00:32:39,520 +العصر الحديث يعني قبل سنوات قليلة اكتشفوا سر رجوع + +332 +00:32:39,520 --> 00:32:44,200 +البصر الى يعقوب عليه السلام عند وضع القميص على + +333 +00:32:44,200 --> 00:32:48,760 +عينيه طب هو اسم السبب يعني لماذا .. طبعا احنا نؤمن + +334 +00:32:48,760 --> 00:32:55,480 +ب .. نعم طبعا لا شك لكن دائما يجب ان نأخذ بالاسباب + +335 +00:32:57,070 --> 00:33:01,170 +بمعنى إن هناك سبب لإلقاء القميس على العين طب ما هو + +336 +00:33:01,170 --> 00:33:04,650 +كان مثلا و قال إني لأجد ريح يوسف يعني هو لاحظ + +337 +00:33:04,650 --> 00:33:08,590 +معايا إني لأجد ريح يوسف والريح لا يظهر إلا من + +338 +00:33:08,590 --> 00:33:17,490 +العرقرائحة الإنسان تظهر في عرقه و لذلك و هم بعيد + +339 +00:33:17,490 --> 00:33:27,390 +قال اني لأجدوا ريح يوسف قبل أن يعلموه بذلك فلما + +340 +00:33:27,390 --> 00:33:32,330 +جاءوا اليه ألقوا على وجهه القميص فارتد بصيرة + +341 +00:33:32,330 --> 00:33:36,790 +لماذا؟ طبعا معجزة ماشي ما اختلفنا و نعتقد بيها + +342 +00:33:36,790 --> 00:33:42,020 +ماشي ما اختلفنالكن ثبت في العصر الحديث .. كما قلت + +343 +00:33:42,020 --> 00:33:47,880 +قبل سنوات قليلة .. الدكتور اسمه عبدالباصط أو سيد + +344 +00:33:47,880 --> 00:33:51,560 +عبدالحفيظ أو حاجة .. سيد عبدالباصط .. يعني أنا لا + +345 +00:33:51,560 --> 00:33:57,220 +أذكر الاسم بالتحديد يعني عالم مصري اكتشف أن في + +346 +00:33:57,220 --> 00:34:03,780 +العرقي أكثر من سبعين عنصرا في عرق الإنسان وأن أحد + +347 +00:34:03,780 --> 00:34:10,290 +هذه العناصر يشفي المياه البيضاءواستخلصه فأصبح وصنع + +348 +00:34:10,290 --> 00:34:15,870 +منه قطرة للعين تشفي المياه البيضاء بدون عملية + +349 +00:34:15,870 --> 00:34:19,750 +جراحية يعني اليوم إذا كنتوا عارفين في مياه ميضا + +350 +00:34:19,750 --> 00:34:22,850 +ومياه زرقا المياه البيضاء سهلة يعني هي مثلة عدسة + +351 +00:34:22,850 --> 00:34:26,270 +ترفع العدسة عن العين ثم توضع عسلس جديد دلوقتي هي + +352 +00:34:26,270 --> 00:34:31,530 +عملية يعني بغرز وكذا وبيبقى شهر شهرين ووضع عدسة + +353 +00:34:31,530 --> 00:34:35,270 +على عينيه مخافة لالتهابات وكذا لكن اكتشف أنه في + +354 +00:34:35,270 --> 00:34:40,470 +العرق في عرق الإنسانمن الآية من آية فارتد بصيرا + +355 +00:34:40,470 --> 00:34:45,530 +فكر طبعا هو هذا اللي دعان الله عز وجل ودعان الرسول + +356 +00:34:45,530 --> 00:34:49,590 +صلى الله عليه وسلم أن نفعلها أن نتفكر في الإعجاز + +357 +00:34:49,590 --> 00:34:53,590 +أن نتفكر صحيح إعجاز لكن نتفكر فيه قد نصل إلى أشياء + +358 +00:34:53,590 --> 00:34:58,710 +ووصل علماء علماء مخلصون كثر وصلوا إلى أشياء مذيلة + +359 +00:34:58,710 --> 00:35:05,770 +عند تفكورهم في القرآن الكريمو كل سنة بيكون فيه شيء + +360 +00:35:05,770 --> 00:35:10,430 +جديد يظهر على الأعلى أقول لكم شيء في سنة من + +361 +00:35:10,430 --> 00:35:14,210 +السنوات بيقول هذا الدكتور اللي هو سيد عبد الحافظ + +362 +00:35:14,210 --> 00:35:18,170 +او عبد الحافظ انا الحقيقة يعني عبد الباصد كده لا + +363 +00:35:18,170 --> 00:35:21,750 +أحفظ اسمه بيقول أنا كنت أحضر مؤتمرا للإعجاز .. + +364 +00:35:21,750 --> 00:35:28,010 +اسمه مؤتمرا لروّاد الفضاء في بريطانيا فجاء أحد + +365 +00:35:28,010 --> 00:35:34,850 +رواد الفضاء الأمريكان فقالبيسأل أحد الحاضرين يقول + +366 +00:35:34,850 --> 00:35:40,090 +له أنفقتم مليارات الدولارات لكي تصلوا إلى سطح + +367 +00:35:40,090 --> 00:35:44,930 +القمر و تضعوا العلم الأمريكي فقط فقال له لقد اكتشف + +368 +00:35:44,930 --> 00:35:50,710 +هذا الرائد الفضاء اللي وصل إلى القمر قال اكتشفنا + +369 +00:35:50,710 --> 00:35:55,390 +اكتشافا لا يقدر بمليارات الدولارات ما هو؟ قال + +370 +00:35:55,390 --> 00:36:01,150 +اكتشفنا أن القمر قد انقسم في زمن مائل قسمين + +371 +00:36:01,150 --> 00:36:07,200 +متساوييناللي هي اقتربت الساعة فقام الدكتور هذا + +372 +00:36:07,200 --> 00:36:13,620 +وعلق فقال هذا موجود في القرآن قبل 1400 عام اقتربت + +373 +00:36:13,620 --> 00:36:20,040 +الساعة وانشق القمر فأسلم الرائد الفضاء و أسلم أكثر + +374 +00:36:20,040 --> 00:36:24,320 +من عشرين من من كانوا موجودين في القاعة ولذلك التفك + +375 +00:36:24,320 --> 00:36:27,580 +في القرآن الكريم نعم معجزة لكن لا نقف عند حد + +376 +00:36:27,580 --> 00:36:33,310 +المعجزة بل الأصل أن نتفكر فيهافلمّا ألقوه على وجهه + +377 +00:36:33,310 --> 00:36:37,210 +ارتد بصيرة، نعم معجزة، لكن أيضًا الله عز وجل يعني + +378 +00:36:37,210 --> 00:36:42,650 +ما تركناش عالة أو لم يخلقنا عالة، لأ خلقنا عندنا + +379 +00:36:42,650 --> 00:36:47,530 +فكر، يجب أن .. فلمّا تفكر هذا المجموعة المسلمة من + +380 +00:36:47,530 --> 00:36:52,570 +الأطباء، لابد أن يكون في القميص سر، طب لما قال + +381 +00:36:52,570 --> 00:36:58,030 +أجدوا وإني إني لأجدوا ريحة يوسف، كيف؟ إذا في عرق، + +382 +00:36:58,030 --> 00:37:02,820 +إذا العرق هو الذيبقدرة الله عز وجل هو الذي شفى + +383 +00:37:02,820 --> 00:37:07,080 +المياه البيضاء، فكما قلت صنع قطرة و أخذت يعني + +384 +00:37:07,080 --> 00:37:13,240 +أجيزة عالميا لشفاء المياه البيضاء في العين بهذه + +385 +00:37:13,240 --> 00:37:19,830 +القطرةنعود إلى رمى الحدثان .. الحدثان نسوة آل حرب + +386 +00:37:19,830 --> 00:37:24,710 +بمقدار سمدنا له سمودة رمى الحدثان .. الحدثان اللي + +387 +00:37:24,710 --> 00:37:28,430 +هي مصائب الدهر والعياذ بالله أبعد الله المصائب + +388 +00:37:28,430 --> 00:37:34,010 +عننا وعن كنا جميعا الحدثان هي أيه؟ نوازل الدهر + +389 +00:37:34,010 --> 00:37:38,670 +ومصائبه .. نسوة آل حرب طبعا دايما النساء أكثر حزنا + +390 +00:37:39,510 --> 00:37:44,670 +بل أكثر تأثرا بالحزن من الرجال وهذا لأن ال .. يعني + +391 +00:37:44,670 --> 00:37:50,050 +النساء أكثر عاطفة وهذه ميزة لهم يعني بعض الناس لو + +392 +00:37:50,050 --> 00:37:53,970 +قلت لهم والله المرأة عاطفية بيقولك يعني هذا يعني + +393 +00:37:53,970 --> 00:37:58,610 +.. لأ هذا ليس .. ليس انتقاصا بل هي ميزة انها + +394 +00:37:58,610 --> 00:38:04,530 +المرأة نعم في خلقها وفي خلقها أكثر عاطفة من الرجل + +395 +00:38:04,530 --> 00:38:09,100 +الرجال بعض الأحيان بيكون قلوبهم قاسيةكجلمودي صخرٍ + +396 +00:38:09,800 --> 00:38:13,240 +ولذلك الرسول صلى الله عليه وسلم لما قبل الحسن أو + +397 +00:38:13,240 --> 00:38:16,820 +الحسين، لا أذكر، كان عنده أحد الأعراب، قال إن لي + +398 +00:38:16,820 --> 00:38:21,360 +عشرة من الأبناء لم أقبل واحدة منهم قط، قال ما أعمل + +399 +00:38:21,360 --> 00:38:26,460 +لك وقد جعل الله قلبك قاسيا، يعني خلع أو نزع الرحمة + +400 +00:38:26,460 --> 00:38:30,780 +من قلبك، فهذه ميزة للنساء، جال نسوة، ما جالش أهل + +401 +00:38:30,780 --> 00:38:33,940 +أهل الحرب أو رجال، قال نسوة، لأن كما قلت النسوة + +402 +00:38:33,940 --> 00:38:40,920 +يتأثرن أكثر من غيرهن بمقدار شديد، سمدن حزينة،وهو + +403 +00:38:40,920 --> 00:38:45,520 +درجة أعلى من الحزن سمدنا له سمودة إن حزنا له حزنا + +404 +00:38:45,520 --> 00:38:51,620 +شديدا فماذا فعله؟ رد شعورهن السود بيضا يعني حول + +405 +00:38:51,620 --> 00:38:57,360 +الشعر من الأسود إلى الأبيض و رد وجوههن البيض سودا + +406 +00:38:57,360 --> 00:39:01,920 +سواد في الوجه و اعتقد ان انتم لاحظ كثيرا من الناس + +407 +00:39:01,920 --> 00:39:08,060 +تقولوا ما الوجهك أسود اليوم؟ يا إما زعلان أو حزنان + +408 +00:39:08,060 --> 00:39:13,430 +يعني واحد من اتنينوهذا بيأثر طبعا هي عملية نفسية + +409 +00:39:13,430 --> 00:39:18,650 +كما قلت ترتد بعملية مادية على كل الأحوال موضوع + +410 +00:39:18,650 --> 00:39:27,310 +الشاهد رده جاء فعلا من أفعال التحويل نصب مفعولين + +411 +00:39:27,310 --> 00:39:34,530 +شعورهن ووجوههن المفعول الأول وبيضا وسودا المفعول + +412 +00:39:34,530 --> 00:39:39,980 +الثانيأعيد الشاهد مرة ثانية موضع الشاهد رده حيث + +413 +00:39:39,980 --> 00:39:46,800 +جاء فعلا من أفعال التحويل نصب مفعولين شعورهن + +414 +00:39:46,800 --> 00:39:53,140 +ووجوههن المفعول الأول وبيضا وسودا المفعول الثاني + +415 +00:39:53,140 --> 00:39:56,900 +مين تعيد للشاهد؟ + +416 +00:40:01,400 --> 00:40:03,960 +وبيضا و سودا هي المفعول الثاني ولاحظوا معاه + +417 +00:40:03,960 --> 00:40:09,500 +المفارقات في شعورهن وجوهن وفي السود و البيض وفي + +418 +00:40:09,500 --> 00:40:13,800 +بيضا و سودا يعني جمال البيت أيضا و ترتيبه على هذا + +419 +00:40:13,800 --> 00:40:18,700 +النمط يجعل البيت جميلا وهو يعني يؤسس لحقيقة واقعة + +420 +00:40:21,810 --> 00:40:26,830 +نعرب البيت أو نعرب البيتين رمى الحدثان و نسوة نعرب + +421 +00:40:26,830 --> 00:40:30,470 +قدر ما .. يعني و بعدين بنكمل المحاضرة الجاية خلوني + +422 +00:40:30,470 --> 00:40:33,890 +نعرب البيت الأول لهذه المحاضرة و نترك البيت الثاني + +423 +00:40:33,890 --> 00:40:44,490 +للمحاضرة القادمة اه وين وصل الدور في الإعراب؟ صحيح + +424 +00:40:44,490 --> 00:40:47,550 +اجبار رمى فعل ماضي مبني على فتح المقدر اللي جانبك + +425 +00:40:47,550 --> 00:40:53,280 +الحدثانفاعل مرفوع علامة رفعه الضم الظاهرة نسوة .. + +426 +00:40:53,280 --> 00:40:58,560 +علي صوتك من السامع مفعول به منصوب علامة نصبه + +427 +00:40:58,560 --> 00:41:06,580 +الفتحة الظاهرة آلي .. وين الدور؟ نسوة آلي مضاف + +428 +00:41:06,580 --> 00:41:11,980 +اليه مضاف اليه مجرور وعلامة جره الكسرة حرب برضه + +429 +00:41:11,980 --> 00:41:15,360 +أيضا مضاف اليه مضاف اليه مجرور وعلامة جره الكسرة + +430 +00:41:15,360 --> 00:41:27,350 +الظاهرة بمقدار ..لأ خليها هي تعرفى كسرة + +431 +00:41:27,350 --> 00:41:32,830 +ظاهرة يبقى بمقدار الباق حرف جر مبني على الكسري لا + +432 +00:41:32,830 --> 00:41:37,290 +محل له من الإعراب ومقدار اسم مجرور بالباق علامة + +433 +00:41:37,290 --> 00:41:43,990 +جره الكسرة الظاهرة سمدنا بمهما حزننا يعني عشان + +434 +00:41:43,990 --> 00:41:46,130 +الكلمة غريبة جولى + +435 +00:41:51,400 --> 00:41:55,040 +بنون النسوة، هي .. هي .. نون النسوة أحد ضمائر + +436 +00:41:55,040 --> 00:41:58,860 +الرفع الذي .. التي إذا اتصلت بالفعل الماضي فإنها + +437 +00:41:58,860 --> 00:42:02,480 +تبنيه على السكون، بسمدنا فعل ماضي مبني على السكون + +438 +00:42:02,480 --> 00:42:09,500 +لاتصاله بنون النسوة، النون ما إعرابها، + +439 +00:42:09,500 --> 00:42:10,380 +أعرف يا بنتي؟ + +440 +00:42:15,930 --> 00:42:20,570 +صحيح اللي قالت لا محل له من الإعراب، لأ، دمير متصل + +441 +00:42:20,570 --> 00:42:27,790 +مبني على الفتح في محل رفعي فاعل، لهوا اللام حرف جر + +442 +00:42:27,790 --> 00:42:34,790 +مبني على الفتح، والها دمير متصل مبني على الضم في + +443 +00:42:34,790 --> 00:42:35,930 +محل جر مبني على الفتح، + +444 +00:42:40,510 --> 00:42:44,170 +والهاء ضمير متصل مبني على الضم في محل جر باللم + +445 +00:42:44,170 --> 00:42:50,630 +سمودة طبعا مفعول مطلق سمدنا سمودا سمدنا ايه؟ و هذا + +446 +00:42:50,630 --> 00:42:54,350 +مفعول مطلق مؤكد للفعلي هو انت هتدرس ان شاء الله + +447 +00:42:54,350 --> 00:42:58,790 +المفعول المطلق اللي بت .. هتدرس نحو اتنين هو مؤكد + +448 +00:42:58,790 --> 00:43:02,690 +للفعل و مبين للنوع و مبين للعدد هذا مؤكد للفعل + +449 +00:43:02,690 --> 00:43:07,130 +سمدنا سمودامفروض مطلق مرفوق منصوب علامة نصبه + +450 +00:43:07,130 --> 00:43:11,030 +الفتحة الظاهرة هل هذا واضح في أي سؤال عام سابق؟ + +451 +00:43:11,030 --> 00:43:13,990 +إذا إلى اللقاء في المحاضرة القادمة + diff --git a/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/of8dcbwO_Bs_postprocess.srt b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/of8dcbwO_Bs_postprocess.srt new file mode 100644 index 0000000000000000000000000000000000000000..fa2ae9e7513fac15767a56fc435b7d782f9e02d1 --- /dev/null +++ b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/of8dcbwO_Bs_postprocess.srt @@ -0,0 +1,1356 @@ +1 +00:00:21,210 --> 00:00:23,310 +أعوذ بالله من الشيطان الرجيم بسم الله الرحمن + +2 +00:00:23,310 --> 00:00:28,070 +الرحيم سنكمل اليوم إن شاء الله إعراف صورة الفاتحة + +3 +00:00:28,070 --> 00:00:33,590 +كنا في المحاضرة الماضية قد وصلنا إلى قوله عز وجل + +4 +00:00:33,590 --> 00:00:38,550 +مالك يوم الدين ورأينا ما في كلمة مالك من قراءات + +5 +00:00:38,550 --> 00:00:42,570 +وأوجه إعراضية اليوم إن شاء الله سنبدأ في قوله + +6 +00:00:42,570 --> 00:00:48,730 +تعالى إياك نعبدوا وإياك نستعينسنبدأ أولا بالإعراب + +7 +00:00:48,730 --> 00:00:53,150 +ثم بعد ذلك سنتحدث عن فائدة تقديم إياك على نعبد + +8 +00:00:53,150 --> 00:00:58,330 +وعلى نستعين ثم فائدة تقديم نعبد على نستعين فمن + +9 +00:00:58,330 --> 00:01:05,070 +تعرف إياك مقدم + +10 +00:01:05,070 --> 00:01:14,150 +إياك يمكن أن نعرفها بطريقتين إياك كاملة ضمير منفصل + +11 +00:01:14,910 --> 00:01:19,250 +مبني على الفتح في محل نصبي مفعول به مقدّم، هذه + +12 +00:01:19,250 --> 00:01:23,950 +الطريقة الأولى الطريقة الثانية إيا لواحدها ضمير + +13 +00:01:23,950 --> 00:01:29,890 +منفصل مبني على السكون في محل نصبي مفعول به والكافو + +14 +00:01:29,890 --> 00:01:35,470 +للخطاب حرف مبني على الفتح لا محل له من الإعراب + +15 +00:01:35,470 --> 00:01:43,240 +نعبد نعمفعل مضارع مرفوع وعلامة رفعه الضم الظاهرة + +16 +00:01:43,240 --> 00:01:48,920 +على آخره أين الفاعل؟ أين الفاعل؟ والفاعل ضمير + +17 +00:01:48,920 --> 00:01:53,660 +مستتر وجوبا تقديره نحن وإياك نستعين نفس إعراب + +18 +00:01:53,660 --> 00:02:00,340 +وإياك نعبد الواو حرف عطفإياك ضمير منفصل مبني على + +19 +00:02:00,340 --> 00:02:05,860 +الفتح في محل نصبي مفعول به مقدّم أو إيا ضمير منفصل + +20 +00:02:05,860 --> 00:02:10,480 +مبني على السكون في محل نصبي مفعول به مقدّموالكافر + +21 +00:02:10,480 --> 00:02:14,180 +للخطاب حرف مبني على الفتح لما حل له من الإعراب + +22 +00:02:14,180 --> 00:02:18,880 +ونستعينه فعل مضارع مرفوع علامة رفع الضم الظاهرة + +23 +00:02:18,880 --> 00:02:24,620 +والفعل ضمير مستتر وجوبا تقديره نحن الآن السؤال + +24 +00:02:24,620 --> 00:02:29,840 +لماذا قدم إياك على نعبد وعلى نستعين ولماذا قدم + +25 +00:02:29,840 --> 00:02:36,240 +نعبد على نستعين من تعرف واحدة ثمتان والباقيات + +26 +00:02:36,240 --> 00:02:55,820 +الصالحات طيب نسمع هناأنتي نعم؟ أولا + +27 +00:02:55,820 --> 00:03:01,320 +نحن هذا كلام صحيح كان .. كان يمكن أن يقال نعبدك و + +28 +00:03:01,320 --> 00:03:07,170 +نستعينكلكن نعبدك و نعبد سواك يعني يمكن أن تحتمل + +29 +00:03:07,170 --> 00:03:12,450 +هذه العبارة نعبدك و نعبد سواك نستعينك و نستعين + +30 +00:03:12,450 --> 00:03:18,850 +سواك إذا مسألة أن لا يتقدم المفعول به الكاف نعبدك + +31 +00:03:18,850 --> 00:03:24,570 +فإنه يمكن أن يكون هناك شرك في العبادة و في + +32 +00:03:24,570 --> 00:03:29,910 +الاستعانة مع الله عز وجل لكن ربنا أراد أن تكون + +33 +00:03:29,910 --> 00:03:36,610 +العبادة موجهة فقط إليه إياكلأن تقديم إياك هذا + +34 +00:03:36,610 --> 00:03:41,330 +الضمير المتجه إلى الله عز وجل تقديمه يدل أولا على + +35 +00:03:41,330 --> 00:03:48,410 +الاهتمام على العناية على التوكيد على التخصيص على + +36 +00:03:48,410 --> 00:03:53,570 +الحصر طبعا التعظيم هذه فيها كلها لما أقول عناية + +37 +00:03:53,570 --> 00:04:00,170 +بالمعبود دون العبادة الاهتمام بالمعبود دون العبادة + +38 +00:04:01,540 --> 00:04:07,120 +التخصيص المعبود بالعناية دون العبادة أيضا حصر + +39 +00:04:07,120 --> 00:04:12,300 +العبادة في الله عز وجل إياك هل يستطيع .. هل يجوز + +40 +00:04:12,300 --> 00:04:16,660 +في اللغة أن نقول نعبد إياك؟ لا .. لا يجوز لا يجوز + +41 +00:04:16,660 --> 00:04:21,350 +أن نقول نعبد إياك و نستعين إياكبل الأصل أن نقول + +42 +00:04:21,350 --> 00:04:26,350 +نعبدك ونستعينك لكن كما قلت هذا فيه معنى من معاني + +43 +00:04:26,350 --> 00:04:30,530 +يتيح معنا للشرك مع الله عز وجل في العبادة وفي + +44 +00:04:30,530 --> 00:04:35,090 +الاستعانة ولذلك ..ولذلك كانت تفضيله بالتقديم + +45 +00:04:35,090 --> 00:04:40,150 +بتقديم هذا الضمير الذي يعود إلى الله عز وجل لماذا؟ + +46 +00:04:40,150 --> 00:04:45,090 +لأن لو قلنا نعبدك نعبد إياك ونستعين إياك هذا فيه + +47 +00:04:45,090 --> 00:04:51,990 +إطناب لا يفيد المعنىوالعرب دائما يلجؤون إلى + +48 +00:04:51,990 --> 00:04:57,630 +الإيجاز غير المخل بالمعنى فبدل أن نقول نعبد إياك + +49 +00:04:57,630 --> 00:05:01,850 +نقول نعبدك وبدلا من أن نقول نستعين إياك نقول + +50 +00:05:01,850 --> 00:05:07,650 +نستعينك لكنه لما أراد أن يقدم الكاف فصل الضمير + +51 +00:05:07,650 --> 00:05:12,590 +يعني الضمير في الأصل كان ضميرا متصلا نعبدك نستعينك + +52 +00:05:13,430 --> 00:05:19,550 +لكنه لما أراد أن يقدّمه .. قدّم أن يهتم به و أن + +53 +00:05:19,550 --> 00:05:26,230 +يعتني قدّمه ففصله فقال إياك نعبد و إياك نستعين كل + +54 +00:05:26,230 --> 00:05:30,290 +المعاني السابقة التي ذكرتها أيضا يضاف إليها معنى + +55 +00:05:30,290 --> 00:05:38,490 +آخريضاف إليها مساوات رؤوس الآي طبعا هو قد يكون في + +56 +00:05:38,490 --> 00:05:42,250 +النثر نستخدم له مصطلح السجع لكن في القرآن الكريم + +57 +00:05:42,250 --> 00:05:48,370 +نستخدم له ايه اللي هي المتشابه + +58 +00:05:48,370 --> 00:05:53,990 +الفواصل او مصطلح اخر اللي هو مراعات رؤوس الآي + +59 +00:05:53,990 --> 00:06:00,050 +انظروا يقول الحمد لله رب العالمين اذا اخرها ايه + +60 +00:06:00,840 --> 00:06:07,680 +الرحمن الرحيم النون والميم ومخرجهما متقارب ليس + +61 +00:06:07,680 --> 00:06:13,420 +واحدا لكن في تقارب مالك يوم الدين ارجع للنون إياك + +62 +00:06:13,420 --> 00:06:18,740 +نعبد وإياك نستعين ارجع للنون شوف لحظه لو قال مالك + +63 +00:06:18,740 --> 00:06:23,930 +يوم الدين نعبدك ونستعينكمافيش مسواة لرؤوس الآي، + +64 +00:06:23,930 --> 00:06:27,550 +هذا الجرس الموسيقى الذي يعطى للقراءة هيبتها + +65 +00:06:27,550 --> 00:06:32,370 +وأهميتها ووقعها في الأذن الذي يدخل إلى القلب، يأتي + +66 +00:06:32,370 --> 00:06:37,750 +من هذه المسواة بين رؤوس الآي الرحمن الرحيم، رب + +67 +00:06:37,750 --> 00:06:43,390 +العالمين، الرحيم، مالك يوم الدين، نستعينإذن أيضًا + +68 +00:06:43,390 --> 00:06:48,570 +هدف آخر من وراء تقديم المفعول به على فعله هو + +69 +00:06:48,570 --> 00:06:53,930 +مساواة رؤوس الآي بحيث تكون القراءة مستوية ليس فيها + +70 +00:06:53,930 --> 00:06:58,090 +نشاز، شيء طالع وشيء نازل، بل فيه استواء، طبعًا هذا + +71 +00:06:58,090 --> 00:07:05,040 +يضاف مسواة رؤوس الآي يضاف إلىالاهتمام والعناية + +72 +00:07:05,040 --> 00:07:09,940 +والتوكيد والتخصيص والحصر شوف لحظة معايا كم .. كم + +73 +00:07:09,940 --> 00:07:15,800 +.. كم فائدة كلها أيضا يضاف اليها ما يسمى بمساواة + +74 +00:07:15,800 --> 00:07:21,600 +رؤوس الآي السؤال الآن ما معنى العبادة إياك نعبده + +75 +00:07:21,600 --> 00:07:26,420 +ما معنى العبادة ما معنى العبادة اللي وراك نعم + +76 +00:07:33,510 --> 00:07:38,290 +العبادة في اللغة هي الخضوع والتذلل إلى الله عز وجل + +77 +00:07:38,290 --> 00:07:42,590 +لأنك بتلاحظوا إذا ماكانش في العبادة تذلل وخضوع + +78 +00:07:42,590 --> 00:07:48,290 +وخشي وخشوع يعني في شك في قبولها إنما القبول حسن + +79 +00:07:48,290 --> 00:07:54,590 +للعبادة الصحيحة أن تكون متجها بقلبك وبكل ذرة من + +80 +00:07:54,590 --> 00:08:00,980 +أعضاء جسمك إلى الله عز وجل تتذلل لهوتخضع له لكي + +81 +00:08:00,980 --> 00:08:04,880 +يقبل منك هذه العبادة أو يقبل منك هذا الدعاء وما + +82 +00:08:04,880 --> 00:08:11,720 +معنى الاستعانة نستعينه نعم طلب العوني اياك نستعين + +83 +00:08:11,720 --> 00:08:16,620 +فيها ايه معناها طلب العوني ايضا هناك تقديم اخر في + +84 +00:08:16,620 --> 00:08:21,220 +الآية تقديم العبادة على الاستعانة تلاحظوا معايا في + +85 +00:08:21,220 --> 00:08:26,140 +الأول اياك نعبد اياك نستعين الاهتمام بالمعبود و + +86 +00:08:26,140 --> 00:08:31,300 +بالمستعان بهلكن قدم أيضًا العبادة على الاستعانة، + +87 +00:08:31,300 --> 00:08:37,220 +لم يقول إياك نستعين وإياك نعبد، بل قال إياك نعبد + +88 +00:08:37,220 --> 00:08:41,980 +وإياك نستعين، فيه تقديم العبادة على الاستعانة، + +89 +00:08:41,980 --> 00:08:44,020 +لماذا؟ ما فائدة ذلك؟ نعم + +90 +00:08:48,320 --> 00:08:52,600 +بل استعانى بالله عز وجل و لذال قال يا غلام إن + +91 +00:08:52,600 --> 00:08:56,820 +استعانتى فاستعانيه بالله لا يجوز أن .. لحظة لا + +92 +00:08:56,820 --> 00:09:00,560 +يجوز أن نستعين بغير الله و هنا أيضا منطبقة لكن + +93 +00:09:00,560 --> 00:09:05,860 +هناك فائدة لتقديم العبادة على الاستعانة شوف لحظة + +94 +00:09:05,860 --> 00:09:10,040 +معايا الكلام اللي احنا بنقوله انحصر في قوله إياك + +95 +00:09:10,040 --> 00:09:15,060 +نستعين يعني لا نستعين إلا بك حصر استعانة بالله + +96 +00:09:15,060 --> 00:09:17,640 +تتقيده على ليه؟ على عبادة الله؟ نعم + +97 +00:09:27,350 --> 00:09:32,510 +هل يجوز أن نستعين بمن لا نعبد؟ مالفعش، أمر غير + +98 +00:09:32,510 --> 00:09:39,770 +منطقي، شوف الترتيب المنطقي للأمور، إيمانعبادة + +99 +00:09:39,770 --> 00:09:43,390 +استعانة ولا شيء غير ذلك يعني لا يمكن أن تكون + +100 +00:09:43,390 --> 00:09:47,530 +الاستعانة قبل الإيمان ولا يمكن أن تكون الاستعانة + +101 +00:09:47,530 --> 00:09:50,870 +قبل العبادة ولا يمكن أن تكون العبادة قبل الإيمان + +102 +00:09:50,870 --> 00:09:55,550 +يعني ترتيب منطقي للأمور و ترتيب يعني بيدخل العقل + +103 +00:09:55,550 --> 00:10:00,130 +للوهلة الأولى أن الإنسان يؤمن بالله ثم يعبده ثم + +104 +00:10:00,130 --> 00:10:04,690 +يستعين بهطب احد تقول احنا يعني طيب ومافي ناس + +105 +00:10:04,690 --> 00:10:10,110 +مابيعدوش الله ويستعينون بيه هذا أمر آخر هذا أمر + +106 +00:10:10,110 --> 00:10:14,890 +آخر يعني الإنسان اللي نقول العاصي في إنسان عاصي + +107 +00:10:14,890 --> 00:10:20,050 +لكنه وضع في لحظة ما في موقف حرج فرفع كفيه إلى + +108 +00:10:20,050 --> 00:10:25,580 +السماء وقال يا ربوربنا استجاب لبس لأن هذه + +109 +00:10:25,580 --> 00:10:30,920 +الاستجابة ستعيده إلى العبادة يعني هو مؤمن لو لم + +110 +00:10:30,920 --> 00:10:35,400 +يكن مؤمنا بالله ما رفع كفاه إلى السماء ولذلك + +111 +00:10:35,400 --> 00:10:40,370 +الإيمان موجود لكن العبادة مقصر فيها بعض الشيءفدع + +112 +00:10:40,370 --> 00:10:44,450 +الله فاستجاب الله عز وجل إختبارا له هل يعود إلى + +113 +00:10:44,450 --> 00:10:48,270 +العبادة الحقيقية ولا لا يعود في كثير من الأحيان بل + +114 +00:10:48,270 --> 00:10:51,930 +في معظم الأحيان الإنسان العاصب يعود إلى الله عز + +115 +00:10:51,930 --> 00:10:57,330 +وجل يعود إلى العبادة أقصد ولذلك لكن كما قلت + +116 +00:10:57,330 --> 00:11:02,550 +الترتيب المنطقي للأمور الإيمان أولا ثم العبادة + +117 +00:11:02,550 --> 00:11:08,310 +ثانيا ثم الاستعانة ثالثا هل هذا واضح بسأل أنا واضح + +118 +00:11:08,310 --> 00:11:15,450 +ان شاء اللهاهدنا الصراط المستقيم اهدنا ما هي + +119 +00:11:15,450 --> 00:11:19,490 +الهداية لماذا ما هي الهداية دي معنى جابل الإعراب + +120 +00:11:19,490 --> 00:11:27,410 +اه الأخت اللي في الآخر هناك الهداية + +121 +00:11:27,410 --> 00:11:33,090 +هي الإرشاد الهداية هي الإرشاد إذا طلبت الهداية من + +122 +00:11:33,090 --> 00:11:37,990 +الله طلبت أنالإرشاد من الله عز و جل طلبت الدلالة + +123 +00:11:37,990 --> 00:11:42,510 +الدلالة يعني يدلني على الطريق الصحيح أن أتقدم في + +124 +00:11:42,510 --> 00:11:46,090 +هذا الطريق الصحيح إذا هي من معنى الإرشاد بمعنى + +125 +00:11:46,090 --> 00:11:50,710 +التقدم بمعنى الدلالة هذا هو هذا هو قصدنا من قولنا + +126 +00:11:50,710 --> 00:11:56,970 +اهدنا ماعرب اهدنا جوليا بنتي اهدنا فالأمر مبني على + +127 +00:11:56,970 --> 00:11:59,830 +حد الحرف لا إلا أياه و لا دمية مقتصرة مبني على + +128 +00:11:59,830 --> 00:12:05,610 +سطيم يمحنص المفروض يهو فعله ضمن المستثمرصحيح اهدنا + +129 +00:12:05,610 --> 00:12:10,330 +اهدي فعل امر مبني على حذف حرف العلة والكسرة اللي + +130 +00:12:10,330 --> 00:12:15,210 +تحت الدال هي عوض او دلالة على حرف العلة المحذوف + +131 +00:12:15,210 --> 00:12:21,670 +لان اصلا الفعلي هدا يهدي اهدي فعل امر مبني على حذف + +132 +00:12:21,670 --> 00:12:26,370 +حرف العلةوالفعل ضمير مستتر وجوبا تقديره أنت يعود + +133 +00:12:26,370 --> 00:12:31,390 +إلى الله عز وجل وفعل الأمر هذا القصد منه الدعاء + +134 +00:12:31,390 --> 00:12:36,890 +يعني هو فعل أمر صحيح لكنه فعل أمر دعائي لماذا؟ + +135 +00:12:36,890 --> 00:12:42,250 +النحات قسموا فعل الأمر إلى ثلاثة أقسام إذا كان من + +136 +00:12:42,250 --> 00:12:46,470 +الأدنى إلى الأعلى فهو دعاء وإن كان من الأعلى إلى + +137 +00:12:46,470 --> 00:12:52,310 +الأدنى فهو أمروإن كان بينني الدين فهو التماس يعني + +138 +00:12:52,310 --> 00:12:57,030 +هذا الفعل إهدنا متوجه من العباد إلى الله فهو من + +139 +00:12:57,030 --> 00:13:01,050 +الأدنى إلى الأعلى فهو يفيد الدعاء لكن لو كان الأمر + +140 +00:13:01,050 --> 00:13:07,270 +من الله عز وجل لعباده فهو أمر حقيقي أما إن كان + +141 +00:13:07,270 --> 00:13:11,550 +بينني الدين يعني طالب منكنا قالت لزميلته أعطني + +142 +00:13:11,550 --> 00:13:16,730 +القلم هي لا تأمرها وهي لا تدعوها هي تلتمس منها + +143 +00:13:16,730 --> 00:13:23,700 +التماسفاهدنا فعل أمر يفيد الدعاء مبني على حرف حرف + +144 +00:13:23,700 --> 00:13:27,740 +العلة والفعل ضمير مستتر وجوبا تقديره أنت وناء + +145 +00:13:27,740 --> 00:13:32,500 +المتكلمين ضمير متصل مبني على الفتح في محل النص + +146 +00:13:32,500 --> 00:13:39,720 +بمفعول به أول ناء المتكلمين ضمير متصل مبني على + +147 +00:13:39,720 --> 00:13:45,620 +الفتح في محل نص بمفعول به أول الصراطة جولي يا بنتي + +148 +00:13:48,580 --> 00:13:54,340 +صحيح الصراطة مفعول به ثاني منصوب وعلامة ونصبه + +149 +00:13:54,340 --> 00:14:04,320 +الفتحة الظاهرة المستقيمة نعم هناك طبعا نعتر للصراط + +150 +00:14:04,320 --> 00:14:09,280 +منصوب وعلامة ونصبه الفتحة الظاهرة على آخره ما معنى + +151 +00:14:09,280 --> 00:14:15,740 +الصراط اللي عارف ترفعيه فقط ما معنى الصراط الجهة + +152 +00:14:15,740 --> 00:14:21,630 +هذه الكتيبة الثانيةالصراط اللي هو الطريق الطريق ما + +153 +00:14:21,630 --> 00:14:25,670 +هي جالة تقول الصراط معناه أيه الصراط الطريق وهي من + +154 +00:14:25,670 --> 00:14:30,430 +سارطا بالسين يعني هي في الأصل وانتوا ملاحظين في + +155 +00:14:30,430 --> 00:14:35,610 +القرآن الكريم بيضع فوق الصاد سين لأنه أصل ال .. + +156 +00:14:35,610 --> 00:14:40,330 +أصلها .. أه لأ هذي مش .. هي السين يمكن هذي شد لكن + +157 +00:14:40,330 --> 00:14:46,130 +هو هي أصلها سين من سارطا لكن الأفسحة اللغة الأفسحة + +158 +00:14:46,680 --> 00:14:50,880 +هى قلب السينى صادا وإذا سمعتوا انتوا القراءات + +159 +00:14:50,880 --> 00:14:54,940 +متعددة .. ماذا سمعت؟ الصاد أكبر من السينى جاعد انا + +160 +00:14:54,940 --> 00:14:59,480 +بحكي اللغة الأفصح قلب السينى صادا لكن بعض اللغات + +161 +00:14:59,480 --> 00:15:03,820 +أيضا تقلب السينى زينا انا بقول الزراط وانتوا يمكن + +162 +00:15:03,820 --> 00:15:07,900 +لو .. لو تابعوا القراءات بعض القراء بيقرأ اهدنا + +163 +00:15:07,900 --> 00:15:13,840 +الزراط المستقيم لكن الأفصح اهدنا ايه الصيراط الصاد + +164 +00:15:14,300 --> 00:15:16,420 +يعني قد يكون في بعض الأحيان في بعض القراء + +165 +00:15:16,420 --> 00:15:21,840 +يرقيقونها لتجمع بين السين والصاد لأن كي ليهم حرف + +166 +00:15:21,840 --> 00:15:26,640 +صفير يعني مخرجهم متقارب أيضا لكن الصراط هو ايه؟ + +167 +00:15:26,640 --> 00:15:30,080 +الطريق ولاحظوا طريق مالناش علاقة مستقيم والله اهوج + +168 +00:15:30,080 --> 00:15:35,990 +لكنه صار مستقيما بالدعاء الصراط ايه؟إذا السراط + +169 +00:15:35,990 --> 00:15:40,930 +لوحده معناه الطريق ملاش علاقة بطريق مستقيم و الله + +170 +00:15:40,930 --> 00:15:45,530 +فيه عوجاج لكن من أين كانت .. لأين كانت دعاء للسراط + +171 +00:15:45,530 --> 00:15:51,630 +المستقيم وتلاحظون أيضا أن كلمة المستقيم جاءت نعتا + +172 +00:15:51,630 --> 00:15:57,470 +للسراط نعت منصوب يجوز قطعه إلى الرفع انا قلت في + +173 +00:15:57,470 --> 00:16:04,880 +المحاضرة الماضية التابع المجروريجوز قطعه إلى الرفع + +174 +00:16:04,880 --> 00:16:10,140 +و إلى النصب المجرور نقطعه زي كلمة رب مثل كلمة ربي + +175 +00:16:10,140 --> 00:16:16,250 +ربه و ربهلكن التابع المنصوب يقطع إلى الرفع + +176 +00:16:16,250 --> 00:16:22,270 +والمرفوع يقطع إلى هذا تابع منصوب، إذا يجوز قطعه + +177 +00:16:22,270 --> 00:16:27,730 +إليه إلى الرفع، يعني اهدنا الصراط المستقيم، ما + +178 +00:16:27,730 --> 00:16:32,110 +أعرف بالمستقيم، خبر لمبتدأ محذوف، تقدير هو، يعني + +179 +00:16:32,110 --> 00:16:38,310 +اهدنا الصراط هو المستقيم، والجملة كلها جملة هو + +180 +00:16:38,310 --> 00:16:43,100 +المستقيم في محل نص بنعت للصراطالكلام اللي أنا بحكي + +181 +00:16:43,100 --> 00:16:48,080 +واضح، بسألنا مرة ثانية، هل هذا واضح؟ نحن نتحدث في + +182 +00:16:48,080 --> 00:16:55,700 +كلمة المستقيم عن نعت منصوب يجوز قطعه إلى إيه؟ إلى + +183 +00:16:55,700 --> 00:17:04,020 +الرفع المستقيم على أنه خبر لمبتدأ محذوف تقديره، هل + +184 +00:17:04,020 --> 00:17:04,900 +هذا واضح؟ + +185 +00:17:08,280 --> 00:17:12,500 +لأ بدون شوية لهاش علاقة يعني هي الحقيقة القطع من + +186 +00:17:12,500 --> 00:17:17,720 +أجمل الإبداعات في اللغة و بدكم تاخدوا لأ ملاحظة + +187 +00:17:17,720 --> 00:17:23,040 +مهمة أن بعض النحات في القديم كانوا يعتبرونه خطأ + +188 +00:17:24,240 --> 00:17:27,380 +هتقول الحمد لله رب العالم يقول هذا خطأ ماعناهاش + +189 +00:17:27,380 --> 00:17:34,720 +علاقة بيه لا هو إبداع وهو يعني فيه مزيد من التخيل + +190 +00:17:34,720 --> 00:17:38,940 +أيضا يعني تخيل الحمد لله ربه جائز طب إيش مينعرفها + +191 +00:17:38,940 --> 00:17:45,690 +كذا هذا فيهصراط الذين أنعمت عليهم ما هو الصراط + +192 +00:17:45,690 --> 00:17:51,910 +المستقيم هو صراط الذين أنعمت عليهم هو صراط غير + +193 +00:17:51,910 --> 00:17:56,270 +المغضوب عليهم هو صراط غير الضالين يبقى هو صراط + +194 +00:17:56,270 --> 00:18:01,350 +الذين أنعمت عليهم هو صراط غير المغضوب عليهم هو + +195 +00:18:01,350 --> 00:18:05,150 +صراط غير الضالين يعني طريق الذين أنعمت عليهم من + +196 +00:18:05,150 --> 00:18:10,970 +المسلمين لكنه ليس طريقالمغضوب عليهم وليس طريق + +197 +00:18:10,970 --> 00:18:15,390 +الضالين، إذا هو فعلا طريق إيه؟ مستقيم، معرب، + +198 +00:18:15,390 --> 00:18:22,690 +سراطة، سراطة الذين السراط المستقيم سراطةطبعا بدل + +199 +00:18:22,690 --> 00:18:28,170 +.. بدل من .. من الصراط بدل من الصراط وهو بدل يفيد + +200 +00:18:28,170 --> 00:18:33,570 +التوكيد بدل يفيد ايه؟ لأن الصراط الأولى قد نعتت + +201 +00:18:33,570 --> 00:18:39,050 +بالمستقيم فجاء بكلمة صراط عشان يؤكد .. كي يؤكد أن + +202 +00:18:39,050 --> 00:18:43,210 +هذا الصراط المستقيم كي يؤكده أن هذا الصراط + +203 +00:18:43,210 --> 00:18:47,970 +المستقيم هو صراط الذين أنعمت عليهم فصراطة بدل من + +204 +00:18:47,970 --> 00:18:54,080 +الصراطيفيد التوكيد منصوب علامة نصبه الفتحة الظاهرة + +205 +00:18:54,080 --> 00:19:00,400 +ومدان بدل إذا هو تابع إذا يجوز قطعه إلى الرفع تقول + +206 +00:19:00,400 --> 00:19:05,340 +اهدنا الصراط المستقيم صراط الذين ما إعراب صراطه + +207 +00:19:05,340 --> 00:19:12,520 +خبر لمبتدأ محذوف تقديره هو ما هو الصراط المستقيم + +208 +00:19:12,520 --> 00:19:19,470 +هو صراط الذين أنعمت عليهم الذينالذين ما إعراب + +209 +00:19:19,470 --> 00:19:23,030 +الذين غير الأخوات اللي بيجاو الباجيات أنا بيدير كل + +210 +00:19:23,030 --> 00:19:26,350 +يجاو يعني يشترك في ال .. ولا ناخد بالدور عشان نبدأ + +211 +00:19:26,350 --> 00:19:31,490 +ن .. الأخر هناك مضافقلي + +212 +00:19:31,490 --> 00:19:36,610 +اسم موصول مبني على الفتحي في محل جار مضافقلي أنعمت + +213 +00:19:36,610 --> 00:19:44,500 +أنعمت هي اللي بتكتب فقط بديش أنا كتاب فقطدى مشاركة + +214 +00:19:44,500 --> 00:19:48,080 +ده كلكوا جاوبته كل هي كلكوا نبدأ ناخد بالدور أحسن + +215 +00:19:48,080 --> 00:19:52,580 +يالا ابدا من هنا أنعم ت فعل ماضي مبني على الفتح + +216 +00:19:52,580 --> 00:19:55,380 +فعل ماضي مبني على السكون وانتم لاحظوا السكون هي + +217 +00:19:55,380 --> 00:20:00,020 +على ال meme هي لأن هذا ت تاء الفاعل أنعم ت تاء + +218 +00:20:00,020 --> 00:20:04,500 +الفاعل إذا فعل فعل ماضي مبني على إيه على السكون + +219 +00:20:04,500 --> 00:20:10,040 +الاتصالي بتاع الفاعل اللي جنبك التاء ضمير متصل + +220 +00:20:10,040 --> 00:20:16,890 +مبني على الفتح في محل رفع فاعلجملة أنعمته بحكي + +221 +00:20:16,890 --> 00:20:21,670 +محايا انا طبعا هذه مدام اللذين اسم موصول فجملة + +222 +00:20:21,670 --> 00:20:25,170 +أنعمته صلة الموصول لما حللها من الإعراب تدواحد + +223 +00:20:25,170 --> 00:20:28,190 +تقول ماهي النعمة طبعا أنعمته جاي من النعمة جاي + +224 +00:20:28,190 --> 00:20:33,930 +ايه؟ من النعمة ماهي النعمة؟رغد العيش وخفضه و لينه + +225 +00:20:33,930 --> 00:20:39,650 +لينه العيش وخفضه ورغده هو النعمة ماهي النعمة يعني + +226 +00:20:39,650 --> 00:20:43,150 +احنا .. يعني احنا الان نقول الله الحمد لله نحن في + +227 +00:20:43,150 --> 00:20:47,570 +نعمة من الله النعمة معناه رغد العيش معناه لينه + +228 +00:20:47,570 --> 00:20:53,350 +معناه خفض العيش هذا هو معناه أنعمته عليهم جوليا + +229 +00:20:53,350 --> 00:20:56,730 +بنتى على حجر منيع السكنده محل المراك ومحمد محمد + +230 +00:20:56,730 --> 00:21:00,510 +كاميرا انتصر منيع السكنده محجر اسم مجرم العالمفي + +231 +00:21:00,510 --> 00:21:04,250 +محل جربي عليهم وخلاص يبقى على حرف جر مبني على + +232 +00:21:04,250 --> 00:21:07,890 +السكون لما حلهم الإعراب وهم ضمير متصل مبني على + +233 +00:21:07,890 --> 00:21:13,930 +السكون في محل جربي على غيري .. غيري و لاحظوا احنا + +234 +00:21:13,930 --> 00:21:17,210 +بنقل القراءة المشهورة اللي هي غيري المغضوب عليهم + +235 +00:21:17,210 --> 00:21:20,930 +غيري ما إعراب غيري اللي عليها الدور طبعا بدل .. + +236 +00:21:20,930 --> 00:21:23,910 +بدل من أيه بس .. بدلي أعرف بدل من .. من ماذا + +237 +00:21:27,530 --> 00:21:33,550 +بدل من الهاء والميم في عليهم أما الذين فهي صفة + +238 +00:21:33,550 --> 00:21:38,410 +لهم، يعني إما أن تكون صفة للذين و الذين كلما + +239 +00:21:38,410 --> 00:21:43,270 +عربناها قلنا اسم موصول مبني على الفتح في محل جار + +240 +00:21:43,270 --> 00:21:48,380 +مضاف إليه هي صفة لها فتكون مجرورةأو بدل من الها + +241 +00:21:48,380 --> 00:21:52,500 +والمين في عليهم، فبتكون مجرورة أيضًا، وعلى ما + +242 +00:21:52,500 --> 00:21:57,320 +تجارها الكسر الظاهر، إذا أنا أعيد تاني عليهم إما + +243 +00:21:57,320 --> 00:22:05,100 +أن تكون صفة أو بدل في حالة الجارةأنا قلت إيه؟ لأ + +244 +00:22:05,100 --> 00:22:08,320 +أنا بتكلم عن غيري، غيري أعيد مرة ثانية، غيري + +245 +00:22:08,320 --> 00:22:13,480 +بالجرّي إما أن تكون صفة أو بدل، صفة من مين؟ من + +246 +00:22:13,480 --> 00:22:17,780 +الذين أو بدل من الـ و الـ ميم في عليهم، و في + +247 +00:22:17,780 --> 00:22:21,020 +الحالتين بتكون مجرورة أو علامة وجرّها الكسرة + +248 +00:22:21,020 --> 00:22:25,040 +الظاهرة على آخرها، و مدامت صفة أو بدل إذا هي تابع + +249 +00:22:25,780 --> 00:22:31,360 +ومدام التابع مجرور، إذا يجوز قطعها إلى الرفع أو + +250 +00:22:31,360 --> 00:22:36,820 +النصب، يعني أقول أنعمت عليهم، غيروا المغضوب عليهم، + +251 +00:22:36,820 --> 00:22:43,740 +ما أقرب غيره؟خبر لمبتدأ محذوف تقديره هم، هم غير + +252 +00:22:43,740 --> 00:22:47,560 +المغضوب عليهم طب لو كانت بالنصب غيرة، يعني نقول + +253 +00:22:47,560 --> 00:22:53,240 +صراط الذين أنعمت عليهم غير المغضوب عليهم، إيه لها + +254 +00:22:53,240 --> 00:22:58,880 +التلات عرابات؟ مستثنى هذا أول، ولحظوا معاهكلمة غير + +255 +00:22:58,880 --> 00:23:03,900 +كما أخبرنا النحات تُعرَب إعراب الإسم الواقعي بعد + +256 +00:23:03,900 --> 00:23:08,820 +إلا في الاستثناء، يعني لو جاءت الطالبات غير فاطمة، + +257 +00:23:08,820 --> 00:23:13,580 +ما عراب غيرها، مستثنى منصوبلأن أنا لو قلت إلا + +258 +00:23:13,580 --> 00:23:19,040 +فاطمة .. فاطمة مستثنى منصوب .. فبقى أرفع .. فلو .. + +259 +00:23:19,040 --> 00:23:23,080 +لو قلت غير فاطمة .. طبعا فاطمة بيصير مضاف إليه .. + +260 +00:23:23,080 --> 00:23:27,120 +و تعرف كلمة غير إيه .. مستثنى منصوب و علامة و نصبه + +261 +00:23:27,120 --> 00:23:31,730 +الفاتحة .. هذا وجه .. وجه آخربدل لا .. بدل من ايه؟ + +262 +00:23:31,730 --> 00:23:36,030 +بالنصبي انا اقول مفروض بيه لفعل مهذوف تقديره اعني + +263 +00:23:36,030 --> 00:23:39,670 +غير المغضوب عليهم تقديره اخصه غير المغضوب امدحوا + +264 +00:23:39,670 --> 00:23:44,710 +.. يعني مانفعش فيها المدح لها .. مانفعش مدح في + +265 +00:23:44,710 --> 00:23:52,170 +ايضا وجه ثالث لها حال .. حال منصوب علامة نصبي + +266 +00:23:52,170 --> 00:23:56,470 +الفتحة الظاهرة يبقى .. يبقى عيد تاني .. غيري + +267 +00:23:57,210 --> 00:24:02,650 +بالجرّي لها وجهان صفة من الذين أو بدل منها والمين + +268 +00:24:02,650 --> 00:24:08,650 +في عليهم غيروا بالضم أي بالرفعي خبر لمبتدأ المحذوف + +269 +00:24:08,650 --> 00:24:16,130 +تقديرهم غير بالنصبي إما مستفنى منصوب أو مفعول به + +270 +00:24:16,130 --> 00:24:20,710 +لفعل محذوف أو حال وفي الحالات التلاتي كلها إيه + +271 +00:24:20,710 --> 00:24:25,710 +منصوبة وعلامة نصبها الفتحة الظاهرة المغضوبي + +272 +00:24:27,280 --> 00:24:31,540 +مضاف إليه مجرور وعلامة جره الكسرة الظاهرة وعليهم + +273 +00:24:31,540 --> 00:24:36,600 +نفس إعراب عليهم الأولى على حرف جر مبني على السكون + +274 +00:24:36,600 --> 00:24:40,580 +لا محلهم الإعراب وهم ضمير متصل مبني على السكون في + +275 +00:24:40,580 --> 00:24:48,960 +محل جر بعله ولا الضالين طبعا الواقع حرف عطف أمين + +276 +00:24:48,960 --> 00:24:54,000 +ليست جزءا من الآية الواقع حرف عطف مبني على الفتح + +277 +00:24:54,000 --> 00:24:59,430 +لا محلهم الإعرابولا زائد لتأكيد النفي، وين النفي؟ + +278 +00:24:59,430 --> 00:25:04,830 +أين النفي؟ غير، استفدنا معنى النفي من غير، إذا لا + +279 +00:25:04,830 --> 00:25:10,270 +زائد لتأكيد النفي، حرف مبني على السكون، لا محل له + +280 +00:25:10,270 --> 00:25:13,690 +من الإعراب، من تعرف الضالين + +281 +00:25:15,290 --> 00:25:21,450 +على المغضوب لأنه قال غير المغضوب غير الضالين + +282 +00:25:21,450 --> 00:25:26,970 +فالضالين معطوفة على المغضوب مجرورة وعلى ما تجرها + +283 +00:25:26,970 --> 00:25:35,660 +الياء لأنها جمع مذكر ثانيطبعا كلمة امين هذه اسم + +284 +00:25:35,660 --> 00:25:41,540 +فعل امر بمعنى استجب وفيها لغات متعددة امين و امين + +285 +00:25:41,540 --> 00:25:45,520 +و امين و اغيرها يعني انا اعتقد فيها ست لغات لكنها + +286 +00:25:45,520 --> 00:25:51,700 +ليست جزءا من الصورة هي اسم فعل لإيه لأن هذا في + +287 +00:25:51,700 --> 00:25:55,460 +دعاء يعني الآية صورة اسف الصورة بتنتهي بالدعاء + +288 +00:25:55,460 --> 00:25:59,680 +اهدنا الصراطة فامين يعني استجب استجب يا رب لهذا + +289 +00:25:59,680 --> 00:26:05,890 +الدعاءهل هذا واضح؟ بهذا بننتهي من الحديث عن إعرابي + +290 +00:26:05,890 --> 00:26:11,490 +صورة الفاتحة، فهل من سؤال عليها .. بسأله أنا + +291 +00:26:11,490 --> 00:26:17,370 +بسأله، هل من سؤال .. طيب مافيش أسئلة، الآن افتحوا + +292 +00:26:17,370 --> 00:26:22,510 +قدفتركوا كراساتكم واكتبوا ما أمليه عليكم، هذا .. + +293 +00:26:22,510 --> 00:26:25,450 +هذا واجب للمحاضرة القادمة يعني + +294 +00:26:28,900 --> 00:26:33,240 +الوجوه الإعرابية في حتة اكتب واحد الوجوه الإعرابية + +295 +00:26:33,240 --> 00:26:40,160 +في حتة حتى ليحتحت قلوب النحات يعني بديحتحت قلوبك + +296 +00:26:40,160 --> 00:26:47,560 +ان شاء الله وسطة بفتح السين وسطة بفتح السين ووصت + +297 +00:26:47,560 --> 00:26:51,940 +بسكون السين بدي الفرق بينهما وإعرابكم الإعراب أيضا + +298 +00:26:51,940 --> 00:26:55,900 +عرفت وسطة بفتح السين ووصت بسكونها + +299 +00:26:58,400 --> 00:27:08,580 +وحده وحده قد بالدال و قط بالطا قد بالدال قد قد قد + +300 +00:27:08,580 --> 00:27:14,220 +نفعل و قد يفعل و قط ما رأيته قط او ما فعلته ذلك قط + +301 +00:27:14,220 --> 00:27:19,940 +مع اكتبلكوا يعني اللي بتعرفوهاش بكتبها مع لا عارف + +302 +00:27:19,940 --> 00:27:23,600 +تعرفوش تكتبهم لإن انا والله متأكد مع مع يعني ني + +303 +00:27:23,600 --> 00:27:24,980 +معين مع مع مع مع مع مع مع مع مع مع مع مع مع مع مع + +304 +00:27:24,980 --> 00:27:29,450 +مع مع مع مع مع مع مع مع مع مع مع معبيدأنة بيدأنة + +305 +00:27:29,450 --> 00:27:39,030 +بيدأنة اللهم إلا كذا اللهم إلا كذا بعدين بنقول + +306 +00:27:39,030 --> 00:27:44,590 +كوارب و كذا و خلاص هلما جرّا جرّا بالألف مش جرّا + +307 +00:27:44,590 --> 00:27:50,550 +بالها بيصير جرّا بتبعت المي هلما جرّا بالألف + +308 +00:27:51,700 --> 00:27:55,300 +أكبركوا يا عصبورة؟ لأ لأ لأ يالا حتى لو كتبت غلط + +309 +00:27:55,300 --> 00:28:05,060 +تقول لأ ماتكتبهاش ما رأيته البتة ما رأيته البتة ما + +310 +00:28:05,060 --> 00:28:12,500 +رأيته البتة أحشفا و سوء كيلة أكبركوا يا انت طبعا + +311 +00:28:12,500 --> 00:28:16,280 +انجليزيا انجليزي بالنسبة لك انجليزيا أحشفا + +312 +00:28:17,980 --> 00:28:26,020 +و سوء كيلة الحشف اللي هو البلح الناشف الحشف البلح + +313 +00:28:26,020 --> 00:28:31,580 +الناشف طبعا و الرسول صلى الله عليه و سلم بيقول لما + +314 +00:28:31,580 --> 00:28:37,760 +مر على جماعة يؤبرون النخل قال جالهم خلوه لحاله + +315 +00:28:37,760 --> 00:28:46,310 +يعني فكان إيه؟ شيصاللي هو أيوة مش بلح يعني بيختلف + +316 +00:28:46,310 --> 00:28:49,990 +عن بلح البلح هذا بلح لكن ناشف واحد راح يشتري من + +317 +00:28:49,990 --> 00:28:54,870 +عند واحد بلح فناشف فراح خسسته في الميزان يعني هذا + +318 +00:28:54,870 --> 00:28:59,590 +من الذين ايه .. فقالله حشفا وسوء كيلة يعني كمان + +319 +00:28:59,590 --> 00:29:05,090 +الدين بلح ناشف وكمان مش موزن كويس حشفا وسوء كيلة + +320 +00:29:05,090 --> 00:29:07,490 +من الآن فصاعدا + +321 +00:29:11,930 --> 00:29:17,610 +من الآن فصاعدا فبها و نعمة فبها و نعمة طبعا هذه + +322 +00:29:17,610 --> 00:29:21,790 +مصطلحات كلها مرت عليكم لكن مش عارفين إعراضها ويلك + +323 +00:29:21,790 --> 00:29:28,070 +و ويحك ويلك و ويحك مش بيقولوا واحد بيقولوا ويلك و + +324 +00:29:28,070 --> 00:29:33,580 +الويل هو ايه وادي في جهنم والعياذ باللهأولا و + +325 +00:29:33,580 --> 00:29:37,060 +ثانيا نكتب في الأبحاث نقول أولا ثانيا .. إيه الشعر + +326 +00:29:37,060 --> 00:29:42,500 +هذا مش عارفين؟ لغة ما يبتنطبق عليها لغة واصطلاحا + +327 +00:29:42,500 --> 00:29:47,880 +نقول نحو لغة و نحو اصطلاحا و كده هذه المصطلحات ان + +328 +00:29:47,880 --> 00:29:53,450 +شاء اللهأضربوا الأرض تطلع في جل اللي بتقوليها + +329 +00:29:53,450 --> 00:29:56,970 +انتوا حرين ترجعوا لأي كتاب في النحو أي قاموس + +330 +00:29:56,970 --> 00:30:00,390 +ماعرفتهوش احنا بنعرف معانا يعني لكن ارجعوا حاولوا + +331 +00:30:00,390 --> 00:30:05,010 +اشتهدوا اشتهدوا يعني هذه انا اعتقد انكوا لن + +332 +00:30:05,010 --> 00:30:08,570 +تجيدوها في مراجع معروفة يعني هذه بدها يعني تحتاج + +333 +00:30:08,570 --> 00:30:12,330 +إلى قراءات كثيرة لكي نصل اليها عشان هيك انا قاعد + +334 +00:30:12,330 --> 00:30:17,330 +بقول ان احنا لها تجيبوا شوف يعني ما يعني مافيش + +335 +00:30:17,330 --> 00:30:21,320 +طالب او طالبة بيشتهداللي هو وجهه؟ يعني حتى لو على + +336 +00:30:21,320 --> 00:30:25,340 +الشبكة العنقبوتية ممكن تلاقوها، فاجتهدوا اللي + +337 +00:30:25,340 --> 00:30:28,260 +تأتوا بإعرا بيها، ماجبتهوش هينحمهم من النار مع + +338 +00:30:28,260 --> 00:30:32,860 +بعض، أي سؤال قبل ممشي إلى اللقاء في المحاضرة + +339 +00:30:32,860 --> 00:30:33,360 +القادمة + diff --git a/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/pmNae4TQdeI_postprocess.srt b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/pmNae4TQdeI_postprocess.srt new file mode 100644 index 0000000000000000000000000000000000000000..44ddb6f997b2c2bf0a9d9fb4208cbaeef077bee3 --- /dev/null +++ b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/pmNae4TQdeI_postprocess.srt @@ -0,0 +1,1932 @@ +1 +00:00:09,940 --> 00:00:13,320 +أحمد رحيم في المحاضرة الماضية كنا قد بدأنا في + +2 +00:00:13,320 --> 00:00:20,240 +الحديث عن حالات همزة ان وقلنا لها ثلاث حالات وجوب + +3 +00:00:20,240 --> 00:00:25,100 +فتح الهمزة وجوب كسرها وجواز الوجهين تحدثنا عن + +4 +00:00:25,100 --> 00:00:31,720 +مواضع وجوب كسر الهمزة وهي عشرة من تذكرنا الوجه + +5 +00:00:31,720 --> 00:00:35,940 +الأول أو الموضع الأول من مواضع وجوب كسر الهمزة نعم + +6 +00:00:37,930 --> 00:00:41,630 +يبقى أول موضع من مواضع وجوب الكسري أن تقع في أول + +7 +00:00:41,630 --> 00:00:46,470 +جملة الصلة الموضع الثاني أن تقع في أول الكلام + +8 +00:00:46,470 --> 00:00:52,430 +حقيقة أو حكما الثالث أن تقع في جواب القسم أو في + +9 +00:00:52,430 --> 00:00:56,650 +أول جملة جواب القسم وفي خبرها اللام الموضع الثالث + +10 +00:00:56,650 --> 00:01:02,370 +نعم أو الرابع أن تقع في أول جملة مقول القول الموضع + +11 +00:01:02,370 --> 00:01:09,120 +الخامسأنتقى في أول جملة الحال موضع السادس السادس + +12 +00:01:09,120 --> 00:01:13,140 +نعم أنتقى + +13 +00:01:13,140 --> 00:01:17,980 +بعد فعل من أفعال القلوب وعلق عنها باللام أنتقى بعد + +14 +00:01:17,980 --> 00:01:22,440 +فعل من أفعال القلوب ويعلق عنها .. عنها العمل هذا + +15 +00:01:22,440 --> 00:01:28,340 +الفعل باللام الموضع .. موضع آخر أنتقى بعد ألا + +16 +00:01:28,340 --> 00:01:35,580 +الاستفتاحية موضع آخر أنتقى بعد إذان تقع بعد حيثه + +17 +00:01:35,580 --> 00:01:40,760 +وظل عندنا حالة واحدة او موضوع واحد ان تقع في جملة + +18 +00:01:40,760 --> 00:01:45,560 +هي خبر عن اسم عين ان تقع في جملة هي خبر عن اسم عين + +19 +00:01:45,560 --> 00:01:48,940 +اليوم ان شاء الله سنبدأ في الحديث عن الحالة + +20 +00:01:48,940 --> 00:01:53,920 +الثانية من حالاتها وهو وجوب فتح الهمزة قبل ان نبدأ + +21 +00:01:53,920 --> 00:01:58,730 +هل من سؤال عما سبقهل من سؤال استفسار تعليق إذا + +22 +00:01:58,730 --> 00:02:03,550 +نبدأ في حالات وجوب فتح الهمزة وهي حالة واحدة لحظة + +23 +00:02:03,550 --> 00:02:08,030 +معايا أنا أقول مرة ثانية سنبدأ في الحديث عن حالات + +24 +00:02:08,030 --> 00:02:14,870 +وجوب فتح همزة ان لكني أقول مرة ثانية هي حالة واحدة + +25 +00:02:14,870 --> 00:02:20,310 +من تعرفها ما هي الحالة الوحيدة التي يجب فيها أن + +26 +00:02:20,310 --> 00:02:21,230 +نفتح الهمزة نعم + +27 +00:02:26,900 --> 00:02:34,960 +الحالة الوحيدة لوجوب فتح الهمزة هي أن نستطيع أن + +28 +00:02:34,960 --> 00:02:41,480 +نؤولها ومعموليها بمصدر يقع موقعا من الإعراب إذا صح + +29 +00:02:41,480 --> 00:02:49,020 +تأويلها ومعموليها بمصدر هذا المصدر له موقع إعرابي + +30 +00:02:49,020 --> 00:02:54,930 +يجب أن نفتح الهمزةوأقول يصح تأويلها بمصدر يعني لا + +31 +00:02:54,930 --> 00:03:00,730 +يصح تأويلها بجملة إذا أولناها بمصدر أي لا يصح أن + +32 +00:03:00,730 --> 00:03:05,350 +نؤولها بجملة إن أولناها فقط بمصدر يجب أن نفتح + +33 +00:03:05,350 --> 00:03:10,810 +الهمزة لكن إن أولناها بجملة فنكسر الهمزة هذا + +34 +00:03:10,810 --> 00:03:16,100 +المصدر كما قلت له موقع إعرابي قد يقع في محل رفعأو + +35 +00:03:16,100 --> 00:03:22,240 +قد يقع في محل نصب أو قد يقع في محل جار هذه المواقع + +36 +00:03:22,240 --> 00:03:27,740 +أو المحال الإعرابية للمصدر ليست حالات هي حالة + +37 +00:03:27,740 --> 00:03:32,520 +واحدة فقط أن نؤولها ومعموليها بمصدر لكن كما قلت + +38 +00:03:32,520 --> 00:03:37,740 +هذا المصدر هو اسم وهذا الاسم لابد أن يكون له موقع + +39 +00:03:37,740 --> 00:03:40,880 +إعرابي قد يقع أولا في محل رفع + +40 +00:03:47,170 --> 00:03:53,450 +كأن يقع في محل رفع فاعل انظروا + +41 +00:03:53,450 --> 00:03:58,150 +إلى قول الله عز وجل أولم يكفهم أنه أنزلنا أولم + +42 +00:03:58,150 --> 00:04:04,750 +يكفهم أنه أنزلنا والتقدير أولم يكفهم إن زالونا إذا + +43 +00:04:04,750 --> 00:04:13,220 +.. إذا أنه واسمها وخبرهايمكن أن نؤولها بمصدر يقع + +44 +00:04:13,220 --> 00:04:19,380 +في محل رفعي فاعل ولذلك وجب أن نفتح همزتها إذا + +45 +00:04:19,380 --> 00:04:22,960 +الموضع الشاهد في هذه الآية أولم يكفيهم أن أنزلنا + +46 +00:04:22,960 --> 00:04:33,600 +موضع الشاهد أن حيث وجب فتح همزة أنلأننا نؤولها + +47 +00:04:33,600 --> 00:04:41,380 +ومعموليها بمصدر يقع في محل رفع فاعل والتقدير أو لم + +48 +00:04:41,380 --> 00:04:46,240 +يكفهم انزالنا .. مين يتعيد للشاهد؟ الشاهد واحدة + +49 +00:04:46,240 --> 00:04:55,780 +فقط و الباقيات .. نعم بل + +50 +00:04:55,780 --> 00:04:56,300 +وجبة + +51 +00:05:02,760 --> 00:05:06,640 +ومعموليها .. ومعموليها بمصدر يابعثين من حد رفع + +52 +00:05:06,640 --> 00:05:10,460 +الفاعل و تقديرهم أولم يكفهم إن زالوا .. أه ولم + +53 +00:05:10,460 --> 00:05:15,400 +يكفهم إن زالونا وأيضا ننظر إلى شهد آخر قول الله عز + +54 +00:05:15,400 --> 00:05:22,660 +وجل و لو أنهم صبروا حتى تخرج إليهم و لو أنهم صبروا + +55 +00:05:22,660 --> 00:05:28,820 +يعني و لو ثبت صبرهم و لو ثبت .. بأنهم صبروا + +56 +00:05:28,820 --> 00:05:33,920 +أولناها بمصدر تقديروا إيه؟صبرهم ثبت طبعا لو أنهم + +57 +00:05:33,920 --> 00:05:38,860 +صبروا يعني لو ثبت صبرهم، إذا المصدر المؤول صبرهم + +58 +00:05:38,860 --> 00:05:43,080 +ما موقعه من الإعراب في محر رفع فاعل، إذا الموضع + +59 +00:05:43,080 --> 00:05:50,750 +الشاهد أنهم حيث وجبفتح همزتها لأننا نؤولها + +60 +00:05:50,750 --> 00:05:58,550 +ومعموليها بمصدر يقع في محل رفع فاعل والتقدير ولو + +61 +00:05:58,550 --> 00:06:02,810 +ثبت صبرهم .. مين اتعيد للشاهد .. الشاهد اللي هنا + +62 +00:06:02,810 --> 00:06:07,270 +في الوسط نعم .. + +63 +00:06:07,270 --> 00:06:10,890 +بمصدر + +64 +00:06:15,740 --> 00:06:20,320 +ولو ثبت صبرهم + +65 +00:06:20,320 --> 00:06:27,340 +اذا انهم صبروا اولناها بمصدر او نؤولها بمصدر هذا + +66 +00:06:27,340 --> 00:06:32,600 +المصدر يقع في محل رفع فاعل ولذلك وجب فتح همزتها + +67 +00:06:32,600 --> 00:06:38,590 +يمكن ان يكون هذا المصدر في محل رفعناء فاعلكما جاء + +68 +00:06:38,590 --> 00:06:43,730 +في قول الله عز وجل قل أوحي إلي أنه استمع نفر من + +69 +00:06:43,730 --> 00:06:52,710 +الجن فقالوا إنا سمعنا قرآنا عجبا يهدي إلى آه إذا + +70 +00:06:52,710 --> 00:06:58,050 +قل أوحي إلي أنه استمع موضع الشهادة في هذه الآية + +71 +00:06:58,050 --> 00:07:06,700 +أنهحيث وجب فتح الهمزة لأننا نؤولها ومعموليها بمصدر + +72 +00:07:06,700 --> 00:07:13,460 +يقع في محل رفع نائب فاعل للفعلي أوحي والتقدير أوحي + +73 +00:07:13,460 --> 00:07:19,040 +إلي استماعه أوحي إلي استماعه إذا موضع الشاهد أعيده + +74 +00:07:19,040 --> 00:07:26,620 +مرة ثانية موضع الشاهد أنهحيث وجب فتح همزة أنه + +75 +00:07:26,620 --> 00:07:35,400 +لأننا نؤولها ومعموليها بمصدر يقع في محل رفع نائب + +76 +00:07:35,400 --> 00:07:42,460 +فاعل للفعل أوحيه والتقدير قُل أوحي إليه استماعه + +77 +00:07:42,460 --> 00:07:46,540 +مين اتعيد للشاهد؟ الشاهد نسمع الأخت اللي هنا نعم + +78 +00:07:54,610 --> 00:07:59,930 +قول أوحي إليه إيه؟ استماعه، نعرف بالآية؟ قل أوحي + +79 +00:07:59,930 --> 00:08:06,050 +إليه أنه استمع نفر من الجنين، ونبدأ من هنا، نبدأ + +80 +00:08:06,050 --> 00:08:12,950 +من هنابل مبني لأن كل الأمر .. كل أفعال الأمر + +81 +00:08:12,950 --> 00:08:19,870 +مبنية، كل أفعال الأمر مالها؟ فعل الأمر مبني دائما، + +82 +00:08:19,870 --> 00:08:25,390 +فعل أمر مبني على السكون، لأن الأصل في أفعال الأمر + +83 +00:08:25,390 --> 00:08:31,470 +أن تبنى على السكونوقال لنا أنه حاته فعل الأمر يبنى + +84 +00:08:31,470 --> 00:08:35,790 +على ما يجزن به مضارع طب انا هتقول كيف صار قل مع + +85 +00:08:35,790 --> 00:08:39,830 +أنه هو في الأصل إيه؟ في الأصل إيه؟ قال في الأصل + +86 +00:08:39,830 --> 00:08:45,070 +قال كيف قول؟ قال لما بيسير الأمر من أنه تنبني + +87 +00:08:45,070 --> 00:08:49,530 +اللام على إيه؟ فتحذف الألف لإلتقاء الساكنين فيصبح + +88 +00:08:49,530 --> 00:08:55,630 +الفعل إيه؟ قل فعل أمر مبني على السكون أين الفاعل؟ + +89 +00:08:58,450 --> 00:09:03,030 +بل وجوبا تقديره أنت والفاعل ضمير مستتر وجوبا + +90 +00:09:03,030 --> 00:09:10,970 +تقديره أنت اللي جنبك أوحيه مضارب + +91 +00:09:10,970 --> 00:09:16,350 +على ماضي ولا أمر يبقى فعل ماضن مبني للمجهول مبني + +92 +00:09:16,350 --> 00:09:23,910 +على الفتحي فعل ماضن مبني للمجهول مبني على الفتحي + +93 +00:09:23,910 --> 00:09:25,430 +إليه + +94 +00:09:28,070 --> 00:09:35,530 +إليا .. صحيح إليا .. إليا بتتكون من كلمتين إليا + +95 +00:09:35,530 --> 00:09:42,410 +ولياء .. ولياء المتكلم فإليا حرف جار .. لا محله له + +96 +00:09:42,410 --> 00:09:48,610 +من الإعراب .. ولياء .. ضمير متصل مبني في محل جار + +97 +00:09:48,610 --> 00:09:52,830 +بإليا اللي بعدك أنه .. + +98 +00:09:59,480 --> 00:10:04,220 +بل نصب اسم أنه .. أنه .. أن حرف توكيد و نصب مبني + +99 +00:10:04,220 --> 00:10:08,540 +على الفتح لما حلله من الإعراب والهاق ضمير متصل + +100 +00:10:08,540 --> 00:10:14,960 +مبني على الضم في محل نصب اسم أنه استماع فعل ماضي + +101 +00:10:14,960 --> 00:10:20,300 +مبني على الفتح نفر فعل مرفوع علامة رفع الضم + +102 +00:10:20,300 --> 00:10:21,740 +الظاهرة من الجن + +103 +00:10:24,440 --> 00:10:29,540 +بل مبني على السكون، وحرك بالفتح لالتقاء الساكنين، + +104 +00:10:29,540 --> 00:10:34,180 +من حرف جر مبني على السكون، لا محل له من الإعراب، + +105 +00:10:34,180 --> 00:10:37,900 +وحرك بالكسر لالتقاء الساكنين، اللي عليها الدور + +106 +00:10:37,900 --> 00:10:45,240 +الجنبالاسم مجرور بمن وعلامة جره الكسرة الظاهرة، + +107 +00:10:45,240 --> 00:10:50,060 +والجار والمجرور متعلق بمحذوف صفة لنفر، الجار + +108 +00:10:50,060 --> 00:10:56,880 +والمجرور متعلق بمحذوف صفة لنفر، والجملة استمع نفر + +109 +00:10:56,880 --> 00:11:04,730 +من الجناستمع نفر من الجن في محل رفع خبر أنه + +110 +00:11:04,730 --> 00:11:12,250 +والمصدر المؤول من أنه ومعموليها في محل رفع نائب + +111 +00:11:12,250 --> 00:11:20,810 +فاعل للفعل أوحي عيد تاني شبه الجملة من الجن متعلق + +112 +00:11:20,810 --> 00:11:27,950 +بمحذوف صفة لنفروجملة استمع نفر من الجن في محل رفع + +113 +00:11:27,950 --> 00:11:35,010 +خبر أنه، والمصدر المؤول من أنه ومعموليها في محل + +114 +00:11:35,010 --> 00:11:40,270 +رفع نائب فاعل للفعل أوحيه، والتقدير استماعه، + +115 +00:11:40,270 --> 00:11:46,080 +والتقدير ايه؟ استماعه، هل هذا واضح؟هل من سؤال عما + +116 +00:11:46,080 --> 00:11:53,920 +سبق علم أنك مسرور علم أنك مسرور يعني علم سرورك + +117 +00:11:53,920 --> 00:11:58,400 +فسرورك هذا المصدر في محال رفع ناء فاعل أيضا للفعل + +118 +00:11:58,400 --> 00:12:04,620 +علم الموضع الثالث من مواضع الرفع أن تكون أن + +119 +00:12:04,620 --> 00:12:10,530 +ومعموليها في موضع رفع مبتدأاحنا قولنا فاعل ونائب + +120 +00:12:10,530 --> 00:12:16,570 +فاعل ومبتدأ كما قال تعالى ومن آياته أنك ترى الأرض + +121 +00:12:16,570 --> 00:12:22,490 +خاشعة وهي تمر مرة السحاب أو في بعض الآيات أخرى + +122 +00:12:22,490 --> 00:12:26,990 +فإذا أنزلنا عليها الماء أهتزت وربت وأنبتت من كل + +123 +00:12:26,990 --> 00:12:35,520 +أيه؟ ايوة ومن آياته أنك ترى الأرض خاشعةأنك ترى + +124 +00:12:35,520 --> 00:12:40,100 +الأرض، نؤولها بمصدر، تقديره إيه؟ رؤياك، ما موقعه + +125 +00:12:40,100 --> 00:12:46,660 +من الإعراب، وأين الخبر؟ بل من آياته، متعلق بمحذوف + +126 +00:12:46,660 --> 00:12:53,210 +خبر مقدم، إذا موضع الشاهد أنك ترى الأرض أو أنكحيث + +127 +00:12:53,210 --> 00:13:02,150 +وجب فتح همزة أنا لإننا نؤولها ومعموليها بمصدر يقع + +128 +00:13:02,150 --> 00:13:07,710 +في محل رفع مبتدأ، والتقدير رؤياك، والتقدير إيه؟ + +129 +00:13:07,710 --> 00:13:09,850 +رؤياك، نسمع الأخت اللي هنا .. + +130 +00:13:16,950 --> 00:13:21,810 +هو التقدير إيه؟ رؤياك ومن آياته أنك ترى الأرض إيه؟ + +131 +00:13:21,810 --> 00:13:25,770 +خاشعة، نعرف بالآية وإن وصل الدور في الإعراب، قول + +132 +00:13:25,770 --> 00:13:27,670 +يا بنت اللي وصل عندها الدور في الإعراب تبدأ في + +133 +00:13:27,670 --> 00:13:34,610 +الإعراب ومن آياته صحيح + +134 +00:13:34,610 --> 00:13:39,770 +الواو حرف يعرب بحسب ما قبله، حرف مبني على الفتح + +135 +00:13:39,770 --> 00:13:41,470 +لمحل له من الإعراب + +136 +00:13:44,360 --> 00:13:48,060 +أيضًا من حرف جر مبني على السكولة محلة له من + +137 +00:13:48,060 --> 00:13:55,260 +الإعراب آياته كسرة + +138 +00:13:55,260 --> 00:14:00,220 +مجرور يعني هو احنا .. احنا لو متكلم عن جامعي مؤنث + +139 +00:14:00,220 --> 00:14:03,540 +سالم في حالة النصب بعدين احنا بيسير عنا القصة + +140 +00:14:03,540 --> 00:14:07,660 +النصب و ال .. ال .. لكن هذا مجرور فآيات اسمه مجرور + +141 +00:14:07,660 --> 00:14:12,360 +بمن و علامة جره الكسرة الظاهرة ال ه أعلي أكملي + +142 +00:14:15,900 --> 00:14:19,920 +صحيح الهاق ضمير متصل مبني على الكسري في محل جار + +143 +00:14:19,920 --> 00:14:23,420 +مضاف إليه اللي جنبك شبه الجملة بماذا تتعلق من + +144 +00:14:23,420 --> 00:14:29,020 +آياته؟ طبعا وشبه الجملة متعلق بمحذوف خبر مقدم .. + +145 +00:14:29,020 --> 00:14:33,900 +شبه الجملة من آياته متعلق بمحذوف خبر مقدم اللي + +146 +00:14:33,900 --> 00:14:38,740 +عليها الدور أنك .. + +147 +00:14:38,740 --> 00:14:43,020 +ان حرف توكيد ونص مبني على الفتح لما حلله من العراب + +148 +00:14:46,750 --> 00:14:50,890 +والكاف ضمير متصل مبني على الفتح في محل نصب اسم أنة + +149 +00:14:50,890 --> 00:14:57,790 +ترى لأن الماضي من ترى رأى فهذا ترى فعل مضارع مرفوع + +150 +00:14:57,790 --> 00:15:03,930 +علامة ورفعي ضم مقدرة اللي جنبك أين الفاعل وجوبا + +151 +00:15:03,930 --> 00:15:07,630 +والفاعل ضمير مستتر وجوبا تقديره أنت اللي عليها + +152 +00:15:07,630 --> 00:15:13,450 +الدور هناك الأرض طبعا + +153 +00:15:13,450 --> 00:15:17,720 +احنا احنا يعنيلحظة خلينا بس قبل ما نقول أول أو + +154 +00:15:17,720 --> 00:15:22,260 +ثاني أو ثالث لأن رأى لها خصوصية في الأفعال التي + +155 +00:15:22,260 --> 00:15:26,420 +تتعدى إلى مفرولين قالوا إذا كانت الرؤية بصرية + +156 +00:15:26,420 --> 00:15:31,650 +عينية فهي تنصب مفعولا واحدا والثاني حالةأما إذا + +157 +00:15:31,650 --> 00:15:36,490 +كانت ذهنية اعتقادية فتنصب مفعولين يعني لو قلت رأيت + +158 +00:15:36,490 --> 00:15:41,610 +زيدا ضاحكا فضاحكا حالي لأن أنا رأيته بعينيا لكن + +159 +00:15:41,610 --> 00:15:46,010 +رأيت الأمر سهلا مفعول أول ومفعول ثاني الآن لما قلت + +160 +00:15:46,010 --> 00:15:50,950 +ترى الأرض خاشعة هل هي رؤية عينية ولا رؤية ذهنية؟ + +161 +00:15:50,950 --> 00:15:55,130 +يعني هل من من رأى الأرض خاشعة إذا هي رؤية ايه؟ + +162 +00:15:55,130 --> 00:15:59,810 +ذهنية اعتقادية فهي تنصب مفعولينلكن لو مرمى كجملة + +163 +00:15:59,810 --> 00:16:05,550 +أخرى فيها رأى أو ترى وقد دخلت على مفعولين الثاني + +164 +00:16:05,550 --> 00:16:09,810 +من .. أو هي كانت في حد ذاتها .. بحد ذاتها هي رؤية + +165 +00:16:09,810 --> 00:16:13,530 +بصرية عينية على طول الأول بنقول مفعول به والثاني + +166 +00:16:13,530 --> 00:16:18,390 +بنقول عنه حالي إذا الأرض كما قالت أخت كون مفعول به + +167 +00:16:18,390 --> 00:16:22,430 +أول منصوب علامة نصبه الفتحة الظاهر خاشعة + +168 +00:16:27,420 --> 00:16:29,980 +لأ لأ خلّينا احنا قولنا الرؤية اعتقادية و احنا + +169 +00:16:29,980 --> 00:16:33,760 +قولنا .. الآن اتفقنا أن هذه الرؤية لأن ما منها من + +170 +00:16:33,760 --> 00:16:39,780 +رأى الأرض خاشعة بعينيه .. يعني احنا .. يعني + +171 +00:16:39,780 --> 00:16:44,500 +اعتقادا أنها خاشعة فهي مفعول به ثاني و مدام قولنا + +172 +00:16:44,500 --> 00:16:47,770 +مفعول به أول إذن التاني على طول مفعول به ثانيلو + +173 +00:16:47,770 --> 00:16:50,670 +كان الثاني حال بقولش مفعول به أول بقول مفعول به و + +174 +00:16:50,670 --> 00:16:54,010 +خلاص و التاني حال لكن لو كان في أول و ثاني بقول + +175 +00:16:54,010 --> 00:16:58,330 +أول و ثاني فخاشعة مفعول به ثاني منصوب و علامة نصبي + +176 +00:16:58,330 --> 00:17:05,070 +الفتحة الظاهرة اللي جنبك جملة ترى الأرض خاشعة صحيح + +177 +00:17:05,070 --> 00:17:10,130 +جملة ترى الأرض خاشعة في محل رفع خبر أنه طيب اللي + +178 +00:17:10,130 --> 00:17:14,590 +في الأخير هناك أين .. أين المبتدأ؟ + +179 +00:17:18,940 --> 00:17:23,160 +صحيح والمصدر المؤول من أن ومعموليها في محل رفع + +180 +00:17:23,160 --> 00:17:28,820 +مبتدأ والتقدير طبعا مؤخر والتقدير رؤياك والمصدر + +181 +00:17:28,820 --> 00:17:34,120 +المؤول من أن ومعموليها في محل رفع مبتدأ والتقدير + +182 +00:17:34,120 --> 00:17:40,540 +مبتدأ مؤخر والتقدير رؤياك، هل هذا واضح؟ وأيضا + +183 +00:17:40,540 --> 00:17:44,280 +المصدر يمكن أن يقع في محل رفع خضر المبتدأ، احنا + +184 +00:17:44,280 --> 00:17:48,430 +رأينا أنه ممكن أن يقع فاعلانائب فاعل مبتدأ وأيضا + +185 +00:17:48,430 --> 00:17:56,020 +خبر حسبك أنك كريمحسبك و حسب هنا اسم بمعنى كافن + +186 +00:17:56,020 --> 00:18:03,480 +حسبك أنك كريم يعني حسبك كرمك حسبك إيه؟ إذا .. إذا + +187 +00:18:03,480 --> 00:18:09,660 +أنك كريم أولناها بمصدر هذا المصدر وقع في محل رفع + +188 +00:18:09,660 --> 00:18:14,620 +الخبر المبتدأ ولذلك أيضا في هذا المثال يجب أن نفتح + +189 +00:18:14,620 --> 00:18:22,290 +الهمزة حسبك أنك كريم أيحسبك إيه؟ كرمك، هذه المواضع + +190 +00:18:22,290 --> 00:18:27,170 +الرفع التي يقع فيها مين؟ المصدر المؤول من أن + +191 +00:18:27,170 --> 00:18:31,890 +ومعموليها، قلنا في محر رفع فاعل أو ناء الفاعل أو + +192 +00:18:31,890 --> 00:18:37,370 +مبتدأ أو خبر المبتدأ، هل هذا واضح؟أسأل مرة ثانية + +193 +00:18:37,370 --> 00:18:41,910 +هل هذا واضح؟ أما النصب، يعني المصدر مادام بيقع في + +194 +00:18:41,910 --> 00:18:48,490 +محل رفع، يمكن أيضا أن يكون في محل نصب كان يقع في + +195 +00:18:48,490 --> 00:18:55,550 +محل نصب على الاستثناء، كما لو قلت تعجبني أخلاقه، + +196 +00:18:55,550 --> 00:19:01,600 +إلا أنه كثير نسيان، يعني إلا نسيانةكأنه قال هو + +197 +00:19:01,600 --> 00:19:09,180 +بيقولك تعجبني أخلاقه إلا أنه كثير النسيان التقدير + +198 +00:19:09,180 --> 00:19:16,960 +تعجبني أخلاقه إلا نسيانه إذا أولنا المصدر المؤول + +199 +00:19:16,960 --> 00:19:24,300 +من أن ومعموليها أولناه بمصدر يقع في محل نصب مستثنى + +200 +00:19:25,130 --> 00:19:28,650 +إلا نسيانه .. نسيانه لو أعربناها .. بنعرفها إيه؟ + +201 +00:19:28,650 --> 00:19:35,570 +مستفنى منصوب وعلامة نصبه الفتحة يمكن أيضا أن تقع + +202 +00:19:35,570 --> 00:19:41,370 +في محل نصب مفعول به .. يعني في المحل النصب .. + +203 +00:19:41,370 --> 00:19:46,610 +قولنا في محل نصب مستفنى أو نصب على الاستفناء ويمكن + +204 +00:19:46,610 --> 00:19:54,960 +أن تقع أيضا في محل نصب مفعول بهعرفت أنك قائم، عرفت + +205 +00:19:54,960 --> 00:20:00,760 +أنك قائم، والتقدير، عرفت قيامك، ما إعراب قيامك، + +206 +00:20:00,760 --> 00:20:04,860 +مفعول بيه طبعا مفعول بيه لازم يكون مصدر، عرفت + +207 +00:20:04,860 --> 00:20:09,520 +قيامك أو عرفت أنك قائم يعني عرفت قيامك فالمصدر + +208 +00:20:09,520 --> 00:20:14,200 +المؤول يقع في محل نصب مفعول بيه تعجبني أخلاقه إلا + +209 +00:20:14,200 --> 00:20:18,020 +أنه كثير النسيان، كثير النسيان هنا في محل نصب + +210 +00:20:18,020 --> 00:20:24,250 +مستثمرأما الجر فالحالة الأولى من مواضع الجر أن يقع + +211 +00:20:24,250 --> 00:20:34,370 +مجرورا بحرف جر عجبت من أنك قائم عجبت من قيامك عجبت + +212 +00:20:34,370 --> 00:20:39,870 +من أنك قائم المصدر المؤول في محل جر بمين والتقدير + +213 +00:20:39,870 --> 00:20:41,670 +عجبت من قيامك + +214 +00:20:44,090 --> 00:20:48,870 +أنتقى في محلي جر مضاف إليه كما جاء في قول الله عز + +215 +00:20:48,870 --> 00:20:54,450 +وجل إنه لحق مثل ما أنكم تنطقون هو طبعا اللي سبقها + +216 +00:20:54,450 --> 00:21:00,970 +فهو رب السماء والأرض إنه لحق + +217 +00:21:00,970 --> 00:21:08,240 +مثل ما أنكم تنطقون وسبقها قول الله عز وجلعن الرزق + +218 +00:21:08,240 --> 00:21:11,880 +اللي هو في السماء رزقكم وما توعدون بعدين بيقسم + +219 +00:21:11,880 --> 00:21:16,960 +ربنا بيقول فهو رب السماء والأرض إنه لحق مثل ما + +220 +00:21:16,960 --> 00:21:24,680 +أنكم تنطقون قسم عظيم كي يعرف المسلمون أن الرزق بيد + +221 +00:21:24,680 --> 00:21:29,800 +الله وأنه مكتوب للعبد كما أنه ينطق يعني كما أنه + +222 +00:21:29,800 --> 00:21:34,820 +ينطق يرزق وفي السماء رزقكم وما توعدون يعني مكتوب + +223 +00:21:34,820 --> 00:21:40,470 +عند الله رزقما تسرقوش، ما تغشوش، ما ترتشوش، ما + +224 +00:21:40,470 --> 00:21:44,070 +تعملوش أي خطأ لكي تحصلوا على رزق، بل اسعوا في + +225 +00:21:44,070 --> 00:21:48,110 +الرزق سعيا حلالا، سيصلكم ما هو مكتوب لكم، ثم + +226 +00:21:48,110 --> 00:21:53,930 +يخصموا يقولوا هو رب السماء والأرض، إنه لحق مثل + +227 +00:21:53,930 --> 00:22:00,420 +نطقكميعني الرزق حق لكم على الله عز وجل مثل نطقكم، + +228 +00:22:00,420 --> 00:22:04,120 +ولهذا الرسول صلى الله عليه وسلم قال لو توكلتم على + +229 +00:22:04,120 --> 00:22:10,040 +الله حق توكله لرزقكم كما يرزق الطير، تخدوا خماصا + +230 +00:22:10,040 --> 00:22:15,030 +وتعودوا بطاناهي الطير بتفهم يعني و عندها عقل عشان + +231 +00:22:15,030 --> 00:22:19,590 +تروح تشتغل مدرس ولا طبيب ولا مهندس لأ هذا تقدير + +232 +00:22:19,590 --> 00:22:23,330 +الله عز وجل هذا رزق الله عز وجل بيرزق الطير في + +233 +00:22:23,330 --> 00:22:28,450 +السماء و الحيوانات على الأرض فيرزق الإنسان في + +234 +00:22:28,450 --> 00:22:32,690 +المقابل بسعيه يعني الفرق بينهم بسعيه حتى الطير + +235 +00:22:32,690 --> 00:22:38,450 +تسعى يعني هو لما لو أن هذا الطائر لميخدوا أو + +236 +00:22:38,450 --> 00:22:42,230 +يذهبوا خماصا كان سيأتيه الرزق و هو في عشه؟ لأ طبعا + +237 +00:22:42,230 --> 00:22:49,250 +و لذلك ربنا يعلمنا يقول اسعى هي طبعا المثل العامل + +238 +00:22:49,250 --> 00:22:53,710 +يقولها لأ هي اسعى يعني خذ بأسباب .. بالأسباب ثم + +239 +00:22:53,710 --> 00:22:56,990 +ترزق فترزق لكن مش .. ماقعد يقول أنا .. أنا باخد + +240 +00:22:56,990 --> 00:23:00,710 +بالأسباب فبروح بسرق الناس لأ هذا أمر .. أمر مخالف + +241 +00:23:00,710 --> 00:23:06,050 +ل .. ل .. لطبيعة الإنسان الصحيحةالفوارب السماء، + +242 +00:23:06,050 --> 00:23:09,350 +ولاحظوا القسم العظيم والتأكيدات المتتالية في هذه + +243 +00:23:09,350 --> 00:23:13,970 +الآية، والفوارب السماء والأرض، يعني أقسم قسما + +244 +00:23:13,970 --> 00:23:19,890 +عظيما أولا، إنه هي توكيب، لحق هي مؤكد، تلت مؤكدات، + +245 +00:23:19,890 --> 00:23:24,770 +القسم مؤكد، إنه مؤكد، ولم المزهلقة مؤكدة، تلت + +246 +00:23:24,770 --> 00:23:29,190 +مؤكدات، لأن الحقيقة موضوع الرزق من أكثر الموضوعات + +247 +00:23:29,190 --> 00:23:34,300 +التي يقع فيها الإنسان في الخطأودائما .. دائما عنده + +248 +00:23:34,300 --> 00:23:38,800 +الإنسان .. عنده مبرر جاهز .. هذا رزقي و رزق عيالي + +249 +00:23:38,800 --> 00:23:43,800 +مع أنه إحنا لو آمن إيمانا حقيقيا لعرف أن الرزق + +250 +00:23:43,800 --> 00:23:48,340 +مكتوب عند الله لا زيادة ولا نقصة .. وهذا القسم + +251 +00:23:48,340 --> 00:23:53,790 +العظيمويمكن حتى أحد الأعراف يقول ما الذي أغضب + +252 +00:23:53,790 --> 00:23:57,810 +الكريم لكي يقسم هذا القسم العظيم؟ فهو رب السماء + +253 +00:23:57,810 --> 00:24:02,930 +والأرض إنه لعق مثل ما أنكم تنطقون قسم عظيم فيه + +254 +00:24:02,930 --> 00:24:09,090 +مؤكدات متتالية فقط لأن الله عز وجل يعرف أن المداخل + +255 +00:24:09,090 --> 00:24:14,270 +السوء تدخل على الإنسان من باب الرزقفي كل شيء يعني + +256 +00:24:14,270 --> 00:24:19,210 +اللي بيقتل بتلاقي فيه في ال .. في الاصل سبب يا إما + +257 +00:24:19,210 --> 00:24:22,630 +اختلاف على مال أو اختلاف على إرث أو .. أو كذا أو + +258 +00:24:22,630 --> 00:24:26,570 +كذا اللي بيسرق نفس الكلام وهكذا جميع الأشياء حتى + +259 +00:24:26,570 --> 00:24:30,970 +في ناس من الذين يسكرون أو بيشربوا المخدرات بيقولوا + +260 +00:24:30,970 --> 00:24:34,110 +بيقولك والله أنا عشان أهرب كي أهرب من العيشة + +261 +00:24:34,110 --> 00:24:36,810 +الضنكة اللي أنا عايشها طبعا هذا .. هذا تبرر غير + +262 +00:24:36,810 --> 00:24:42,710 +عاقل لشخص غير عاقل على كل الأحوالموضع الشاهد في + +263 +00:24:42,710 --> 00:24:46,850 +هذه الآية أنكم تنطقون موضع الشاهد في هذه الآية + +264 +00:24:46,850 --> 00:24:56,070 +أنكم حيث وجب فتح همزة أن لأننا نؤولها بمصدر يقع في + +265 +00:24:56,070 --> 00:25:02,110 +محل جر مضاف إليه لمثل والتقدير مثل نطقكم عيد شاهد + +266 +00:25:02,110 --> 00:25:09,390 +ثاني موضع الشاهد أنكم حيث وجبفتح همزتها، يعني همزة + +267 +00:25:09,390 --> 00:25:17,550 +أنا لأننا نؤولها ومعموليها بمصدر يقع في محلي جار + +268 +00:25:17,550 --> 00:25:23,050 +مضاف إليه، والتقدير مثل نطقكم، مثل نطقكم، مين + +269 +00:25:23,050 --> 00:25:31,150 +نتعيد للشاهد؟ الشاهد، نسمع اللي هناك الشاهد أنا هو + +270 +00:25:31,150 --> 00:25:32,290 +جبهة الحمزة + +271 +00:25:38,660 --> 00:25:42,580 +والتقدير ايه؟ مثل نطقكم واضح هذا الكلام؟ طبعا احنا + +272 +00:25:42,580 --> 00:25:48,580 +لو عدنا الى انه لحق ما حكم الهمزة فيها بل وجوبا + +273 +00:25:50,510 --> 00:25:55,430 +لأنها وقعت في جواب القسم وفي خبرها اللام فو رب + +274 +00:25:55,430 --> 00:26:01,250 +السماء والأرض إنه لحق إذا إن الأولى .. إن الأولى + +275 +00:26:01,250 --> 00:26:06,110 +يجب أن نكسر الهمزة لماذا؟ لأنها وقعت في أول جملة + +276 +00:26:06,110 --> 00:26:11,270 +جواب القسم وفي خبرها اللام الثانية بعكسها وجوب فتح + +277 +00:26:11,270 --> 00:26:16,330 +الهمزة لأننا نؤولها ومعموليها بمصدر يقع في محل جار + +278 +00:26:16,330 --> 00:26:20,510 +مضاف إليه هل هذا واضح؟طب لأنه واضح نعرف الآية بس + +279 +00:26:20,510 --> 00:26:24,850 +نعرفها من أول فو رب السماء والأرض إنه لحق مثل ما + +280 +00:26:24,850 --> 00:26:27,710 +أنكم تنطقون نعرفها كلها كامل لأنها آية جميلة + +281 +00:26:27,710 --> 00:26:31,890 +الحقيقة والمفترض دائما الإنسان يتمثل فيها يعني + +282 +00:26:31,890 --> 00:26:36,630 +دائما تكون حاضرة في ذهنه لأن كثيرا كما قلت ما نقع + +283 +00:26:36,630 --> 00:26:40,330 +في الخطأ بسبب نسيانها فو رب .. وين وصل دور في + +284 +00:26:40,330 --> 00:26:45,790 +الإعراف؟ خلصتوا كلكوا؟ بتدفع .. مش فعارف .. اه من + +285 +00:26:45,790 --> 00:26:52,190 +الخلف طبعاقول يا بنتى فو رب السماء والأرض خلصتوا + +286 +00:26:52,190 --> 00:26:54,710 +انتوا ال .. ال .. ال .. ال .. الفاء .. الفاء حسب + +287 +00:26:54,710 --> 00:26:58,250 +ما قبلها تعرف حسب ما قبلها خلينا تعرف بحسب ما + +288 +00:26:58,250 --> 00:27:01,450 +قبلها لإنه عشان ما أنا ماقعش في خطأ يعنى الفاء + +289 +00:27:01,450 --> 00:27:04,810 +تعرف بحسب ما قبلها حرف مجنون على الفتح لما حلهم + +290 +00:27:04,810 --> 00:27:12,550 +العراب ورب السماوات والأرض جابل + +291 +00:27:12,550 --> 00:27:17,010 +.. جابل .. خليني أكتب لكوا آية السماوات السماوات + +292 +00:27:18,240 --> 00:27:22,340 +السماء يا ناسي انه + +293 +00:27:22,340 --> 00:27:30,200 +لقسم انه لحق مثل ما أنكم طيب احنا عربنا الفا قولنا + +294 +00:27:30,200 --> 00:27:33,420 +حرفه حرفه يُعرَب بحسب ما قبله و حرفه المبني على + +295 +00:27:33,420 --> 00:27:36,940 +الفتح لما يحلهم الإعراب اللي أمامك أو اللي عليها + +296 +00:27:36,940 --> 00:27:43,020 +الدور الواو بل + +297 +00:27:43,020 --> 00:27:48,520 +القسميقول قسم، أقسم الله عز وجل بنفسه، قال ورب + +298 +00:27:48,520 --> 00:27:51,860 +السماوات .. ورب السماء والأرض، إذا اللي هو القسم + +299 +00:27:51,860 --> 00:27:55,580 +حرف مبني على الفتحي لما حلم العروف، لحظوا معايا، + +300 +00:27:55,580 --> 00:28:01,840 +هذه ملاحظة مهمة أيضا، الحروف .. الحرف أصلا الأصل + +301 +00:28:01,840 --> 00:28:05,980 +فيه أن يدخل إما على فعل أو على اسملكن في هذه الآية + +302 +00:28:05,980 --> 00:28:10,240 +دخل الحرف على .. و هذا جائز لأنه حرف غير عامل على + +303 +00:28:10,240 --> 00:28:13,380 +حرف عامل و يمكن أنتوا درستوا في النحو الصرفة ده + +304 +00:28:13,380 --> 00:28:18,960 +كده بل و هنا حرف .. و القسم حرف مبني على الفتح لما + +305 +00:28:18,960 --> 00:28:24,680 +حله الإعراب ربيبل مقسم بيه مجرور يا بنتى، يعني + +306 +00:28:24,680 --> 00:28:30,380 +قاعد بيقول الله عز وجل يقسم بنفسه، والواوة والقسم، + +307 +00:28:30,380 --> 00:28:35,380 +إذا ربي مقسم بيه مجرور، وعلى ما تجره الكسرة + +308 +00:28:35,380 --> 00:28:40,520 +الظاهرة، اللي عليها الدور السمائي، طبعا مضاف إليه + +309 +00:28:40,520 --> 00:28:44,020 +مجرور، وعلى ما تجره الكسرة الظاهرة، والأرضي اللي + +310 +00:28:44,020 --> 00:28:44,540 +أمامك + +311 +00:28:47,590 --> 00:28:53,070 +لا محل لها من الإعراب والأرضي الواو حرف عطف مبني + +312 +00:28:53,070 --> 00:28:57,770 +على الفتح لا محل له من الإعراب الأرضي أكمل يا بنتي + +313 +00:28:57,770 --> 00:29:01,030 +معطوف + +314 +00:29:01,030 --> 00:29:04,370 +على السماء مجرور وعلامة جره الكسر الظاهر وقبل أن + +315 +00:29:04,370 --> 00:29:07,490 +ننتقل إلى الجواب هذا فعل الشرط هنا أقول والجار + +316 +00:29:07,490 --> 00:29:12,650 +والمجرور أين الجار والمجرور؟ورب السماء متعلق + +317 +00:29:12,650 --> 00:29:19,470 +بمحذوف فعل تقديره أقسم أو أحلف أو اسم حلفاني أو + +318 +00:29:19,470 --> 00:29:25,390 +يميني أو قسمي يعني هو إما أن يتعلق بفعل أو باسم لو + +319 +00:29:25,390 --> 00:29:31,730 +كان فعل بنقدره أحلف أو أقسم لو اسم بيقول حلفاني + +320 +00:29:31,730 --> 00:29:37,050 +يميني قسمي لكن الأكثر و الأقوى أن يكون متعلقا بفعل + +321 +00:29:37,050 --> 00:29:38,310 +و ليس باسم + +322 +00:29:46,860 --> 00:29:51,700 +إذ بإنه إن حرف توكيد و نص مبني على الفتح لما حل له + +323 +00:29:51,700 --> 00:29:56,160 +من الإعراب و لها ضمير متصل مبني على الضم في محل نص + +324 +00:29:56,160 --> 00:30:01,060 +باسم إن لحق .. وين و الدول وصل؟ نعم + +325 +00:30:11,110 --> 00:30:16,490 +صحيح لحق اللامو هي اللامو المزهلقة حرف مبني على + +326 +00:30:16,490 --> 00:30:21,410 +الفتح لا محله من الإعراب حق خبر إن مرفوع علامة + +327 +00:30:21,410 --> 00:30:28,630 +رفعه الضامة الظاهرة على آخره مثلا؟ حال منصوب علامة + +328 +00:30:28,630 --> 00:30:33,050 +نصبه الفتحة الظاهرة اللي جنبك ما؟ طبعا زائدة لأن + +329 +00:30:33,050 --> 00:30:36,970 +يمكن أن نستغنى عنها يعني نقول مثلا أنكم فما زائدة + +330 +00:30:36,970 --> 00:30:40,430 +حرف مبني على السكول لا محله من الإعراب غيرها أنكم + +331 +00:30:48,190 --> 00:30:51,350 +يعني ميقول ضمير متصل مبني على السكون في محل نصبي + +332 +00:30:51,350 --> 00:30:55,530 +اسم أنه أنه حرف توخيد و نصب مبني على الفتح لما + +333 +00:30:55,530 --> 00:30:59,670 +حلهم الإعراب وكم أو الكاف و الميم ضمير متصل مبني + +334 +00:30:59,670 --> 00:31:04,990 +على السكون في محل نصبي اسم أنه تنطقون تنطقون تنطق + +335 +00:31:04,990 --> 00:31:08,150 +فعل مدارع مرقوع علامة رفوة ثبوت النون طب ليش قلت + +336 +00:31:08,150 --> 00:31:11,030 +تنطق ماقلت تنطقون مع بعض يعني مرقوع بثبوت النون + +337 +00:31:13,490 --> 00:31:16,750 +خلاص إذا تنطقون فعل مضارع مرفوع علامة رفعي ثبوت + +338 +00:31:16,750 --> 00:31:20,650 +النون لأنه من الأفعال الخامسة و هو الجماعة ضمير + +339 +00:31:20,650 --> 00:31:23,770 +متصل مبني على السكون في محل رفع فاعل اللي أمامك + +340 +00:31:23,770 --> 00:31:24,210 +جملة + +341 +00:31:27,550 --> 00:31:32,710 +يهو جملة تنطقون في محل رفع خبر أنه، والمصدر المؤول + +342 +00:31:32,710 --> 00:31:41,030 +من أنكم تنطقون في محل جار مضاف إليه والتقدير مثل + +343 +00:31:41,030 --> 00:31:45,250 +نطقكم، احنا قولنا جملة تنطقون من الفعل والفاعل، + +344 +00:31:45,250 --> 00:31:51,580 +جملة تنطقون من الفعل والفاعلجملة تنطقون من الفعل + +345 +00:31:51,580 --> 00:31:56,220 +والفاعل في محال رفع خبر أن والمصدر المؤول من أن + +346 +00:31:56,220 --> 00:32:03,020 +ومعموليها في محل جار مضاف إليه لمثل هل هذا واضح؟ + +347 +00:32:03,020 --> 00:32:06,820 +طبعا و التقدير مثل نطقكم، هل هذا واضح؟ إذن بهذا + +348 +00:32:06,820 --> 00:32:11,240 +بننتهي من الحديث عن الحالة الثانية من حالات من + +349 +00:32:11,240 --> 00:32:20,050 +حالات من حالات همزة إن اللي هي قلناوجوب ال .. وجوب + +350 +00:32:20,050 --> 00:32:25,710 +الفتحى إذا استطعنا أن نؤولها ومعموليها بمصدر هذا + +351 +00:32:25,710 --> 00:32:30,550 +المصدر يقع في محل رفع ودرسنا في رفع فاعل، رفع نقل + +352 +00:32:30,550 --> 00:32:35,450 +فاعل، رفع مبتدأ، رفع خبر، النصب، درسنا مفعول به أو + +353 +00:32:35,450 --> 00:32:39,510 +مفعول .. أو منصوب على إستناء الجر بعد حرف من حروف + +354 +00:32:39,510 --> 00:32:44,810 +الجر أو في محل جر مضاف إليه بس قول يا بنت يعني + +355 +00:32:44,810 --> 00:32:48,310 +هتقع بعد حد في الجر زي في أنا لما مش أنا بس يعنيش + +356 +00:32:48,310 --> 00:32:53,830 +طبعابأن ثبت لهم الجنة أو بأن ثبوت الجنة لهم يعني + +357 +00:32:53,830 --> 00:32:58,210 +بنقدرها ليس في كل الأحوال التقدير يجب أن يكون + +358 +00:32:58,210 --> 00:33:01,670 +متوافق مع ما سبقهم نقدر يعني احنا لما قلنا و لو + +359 +00:33:01,670 --> 00:33:05,190 +أنهم صبر قلنا و لو ثبت صبرهم أولنا يعني التأويل + +360 +00:33:05,190 --> 00:33:10,270 +يجب أن يكون ليس بالضبط يكون متطابق في تطابق بأن + +361 +00:33:10,270 --> 00:33:13,430 +لهم الجنة يعني ممكن يكون أولا ممكن يكون هذا من + +362 +00:33:13,430 --> 00:33:16,530 +حالات جواز الوجهين ممكن يكون من وجوب فتح الهمزة + +363 +00:33:16,530 --> 00:33:21,000 +لكن التأويل بما يتناسب مع المعنىبأن لهم الجنة يعني + +364 +00:33:21,000 --> 00:33:25,120 +نقول إن الله اشترى من المؤمنين أنفسهم وأموالهم بأن + +365 +00:33:25,120 --> 00:33:30,440 +مقابل البيع الجنة مثلا بأن بثبوت الجنة لهم مثلا + +366 +00:33:30,440 --> 00:33:37,320 +فنقدرها فقط بحسب السياق في أي سؤال آخر عن وجوب فتح + +367 +00:33:37,320 --> 00:33:43,080 +الهمزة إذا ننتقل بعد ذلك إلى جواز الوجهين ومعنى + +368 +00:33:43,080 --> 00:33:46,980 +جواز الوجهين يعني يجوز أن نفتح الهمزة ويجوز أن + +369 +00:33:46,980 --> 00:33:53,650 +نكسرها بمعنىفي .. في السياق الواحد يمكن أن نؤولها + +370 +00:33:53,650 --> 00:33:58,390 +بمصدر فنفتح الهمزة ويمكن أن نؤولها بجملة فنكسر + +371 +00:33:58,390 --> 00:34:02,470 +الهمزة إذا في نفس السياق طبعا احنا رأينا في وجوب + +372 +00:34:02,470 --> 00:34:07,230 +الكسر فقط أولناها بجملة فكسرنا في .. في وجوب فتح + +373 +00:34:07,230 --> 00:34:11,670 +الهمزة فقط أولناها بمصدر فكسرنا الهمزة وجوبا لكن + +374 +00:34:11,670 --> 00:34:17,290 +في الحالات القادمةالتي سنتكلم عنها هي جواز الوجهين + +375 +00:34:17,290 --> 00:34:22,330 +بحيث أنه يمكن مرة أنه أولها بمصدر فنفتح الهمزة، + +376 +00:34:22,330 --> 00:34:26,550 +يجوز يعني فتح الهمزة أو أنه أولها بجملة فيجوزه + +377 +00:34:26,550 --> 00:34:31,530 +فيجوزه، كسب، هنتكلم عن جواز، يجوز الفتح ويجوز + +378 +00:34:31,530 --> 00:34:37,370 +الكسبوأول حالة من حالات جواز الوجهين أن تقع بعد + +379 +00:34:37,370 --> 00:34:43,210 +فائل جزاء أن تقع إن بعد فائل جزاء انظروا إلى + +380 +00:34:43,210 --> 00:34:49,690 +الشاهد قال تعالى كتب ربكم على نفسه الرحمة أنه من + +381 +00:34:49,690 --> 00:34:57,070 +عمل منكم سوء بجهالة ثم تاب من بعده وأصلح فأنه غفور + +382 +00:34:57,070 --> 00:35:03,690 +رحيم أو فإنهلأ يعني احنا مر معنى أنه كتب ربكم على + +383 +00:35:03,690 --> 00:35:07,690 +نفسه الرحمة أنه مالناش علاقة بيه هذه، إن علاقة بيه + +384 +00:35:07,690 --> 00:35:11,930 +أنه غفور رحيم، تلاحظوا معايا الموضوع بيقول أو + +385 +00:35:11,930 --> 00:35:17,190 +الحالة تقول أن تقع أن بعد فائل جزاك، ولهذا احنا + +386 +00:35:17,190 --> 00:35:22,070 +بنقول بدنا نعرف معنى الآية، كتب ربكم على نفسه إيه، + +387 +00:35:22,070 --> 00:35:27,040 +ولاحظوا معايا كتبكتب يعني حق صار، حق للعباد على + +388 +00:35:27,040 --> 00:35:30,640 +الله عز وجل أن يرحمه، ما هي الرحمة المتمثلة في هذه + +389 +00:35:30,640 --> 00:35:34,380 +الآية؟ أنه من عمل منكم سوءًا بجهالة، يعني اللي + +390 +00:35:34,380 --> 00:35:40,120 +بيعمل خطأ، وهو لا يدري أنه خطأ، في كثير من الناس، + +391 +00:35:40,120 --> 00:35:43,500 +بل كثير مننا، ممكن يعمل خطأ ومش عارف إنه خطأ، ثم + +392 +00:35:43,500 --> 00:35:49,800 +يسأل بعد ذلك، فيقول هذا خطأ، الأصل أن يتوبثم شوف + +393 +00:35:49,800 --> 00:35:54,620 +لحظة معاه سوءًا بجهالة ثم .. ثم ترتيب مع التراخي + +394 +00:35:54,620 --> 00:35:58,660 +يعني لأنه ممكن واحد يعرف بعد سنة و واحد بعد عشر + +395 +00:35:58,660 --> 00:36:02,180 +سنين و واحد بعد عشرين سنة يعرف واحد بعد لحظة .. + +396 +00:36:02,180 --> 00:36:07,060 +إذا ثم جاي في .. شوف السياق رائع ثم تاب من بعده + +397 +00:36:07,060 --> 00:36:11,360 +وأصلح لأن التوبة يلبد أن يكون معها إصلاح توبة بدون + +398 +00:36:11,360 --> 00:36:17,010 +إصلاح النفس لا تفيد و أنتم تعلمون شروط التوبةأول + +399 +00:36:17,010 --> 00:36:22,090 +شرط من شروط التوبة، الندم، بل الندم على اقترافه + +400 +00:36:22,090 --> 00:36:28,670 +الخطأ، ثم العزم على أن لا يعود، وفي ناس كثير من + +401 +00:36:28,670 --> 00:36:32,970 +الناس الحقيقة لا ينظرون إلى شيء مهم، وهو أن لا + +402 +00:36:32,970 --> 00:36:38,910 +يفتخر بالخطأ مرة أخرى، في ناس كثير بتلاقي تاب، ندم + +403 +00:36:38,910 --> 00:36:43,310 +و تاب و أصلح نفسه صار ما شاء الله عليهقد هضاه الله + +404 +00:36:43,310 --> 00:36:48,990 +عز وجل بعد أن كان غير مهدي، لكنه ينسى نفسه في بعض + +405 +00:36:48,990 --> 00:36:52,810 +الأحيان، ويقول والله أنا كنت كذا وكذا، هذا لا + +406 +00:36:52,810 --> 00:36:57,630 +يجوز، لا يجوز مطلقا، ليش؟ طبعا الإسلام ما ترك شيئا + +407 +00:36:57,630 --> 00:37:01,430 +إلا وتحدث فيه، لأن في بعض الناس لو سمعوه، هيقول طب + +408 +00:37:01,430 --> 00:37:05,210 +ما هي الشيخ فلان كان بيعمل كذا وكذا، إذا أنا أعمل + +409 +00:37:05,210 --> 00:37:09,930 +كذا وكذا، وبعدين بتوقفففضحوا .. ففضحوا .. ففضحوا + +410 +00:37:09,930 --> 00:37:10,030 +.. ففضحوا .. ففضحوا .. ففضحوا .. ففضحوا .. ففضحوا + +411 +00:37:10,030 --> 00:37:10,530 +.. ففضحوا .. ففضحوا .. ففضحوا .. ففضحوا .. ففضحوا + +412 +00:37:10,530 --> 00:37:13,750 +.. ففضحوا .. ففضحوا .. ففضحوا .. ففضحوا .. ففضحوا + +413 +00:37:13,750 --> 00:37:18,710 +.. ففضحوا .. ففضحوا .. ففضحوا .. ففضحوا .. ففضحوا + +414 +00:37:18,710 --> 00:37:20,770 +.. ففضحوا .. ففضحوا .. ففضحوا .. ففضحوا .. ففضحوا + +415 +00:37:20,770 --> 00:37:24,370 +.. ففضحوا .. ففضحوا .. ففضحوا .. ففضحوا .. ففضحوا + +416 +00:37:24,370 --> 00:37:30,410 +.. ففضحوا .. ففضحوا .. ففضحوا .. ففضحوا .. ففممكن + +417 +00:37:30,410 --> 00:37:34,830 +في موطن يعني بده يعطي لشخص ما يقوله والله أنا فعلت + +418 +00:37:34,830 --> 00:37:39,030 +لكن ندمان وكذا وكذا، ماشي، إنما أن يذكره في موطن + +419 +00:37:39,030 --> 00:37:43,670 +تفاخر، هذا لا يجوز مطلقاولذلك ربنا قال من عمل منكم + +420 +00:37:43,670 --> 00:37:49,730 +سوءًا بجهل ثم تاب من بعده ما جزاؤه الغفران والرحمة + +421 +00:37:49,730 --> 00:37:56,190 +كأنه قال فأنه غفور الرحيم أي فجزاؤه الغفران + +422 +00:37:56,190 --> 00:38:02,630 +والرحمة أو فالغفران والرحمة جزاؤه إذا الفأه نفأ + +423 +00:38:02,630 --> 00:38:08,040 +إيه؟الجزاء هنا ثاء الجزاء يعني اللي بعدها اللي هي + +424 +00:38:08,040 --> 00:38:13,220 +إنه غفور ورحيم أو أنه هي جزاء التوبة طبعا مش جزاء + +425 +00:38:13,220 --> 00:38:18,580 +العمل السيء مع أن الله عز وجل في حديث قدسي يقول أن + +426 +00:38:18,580 --> 00:38:24,260 +أنا يعني أنا أحب العبد أن يخطأ فيتوب فأتوب عليه + +427 +00:38:24,260 --> 00:38:27,320 +يعني وان one two يعني بمعنى أنا لا أذكر الحديث + +428 +00:38:27,320 --> 00:38:30,300 +تماما أن والله يعني إذا ماعملتوش هذا أنا ساتي + +429 +00:38:30,300 --> 00:38:34,780 +بأقوام يخطؤون فيتوبون فأتوب عليههذا .. هذا يعني + +430 +00:38:34,780 --> 00:38:39,340 +موجود نكسر الهمزة فيها أو أن نفتحها طبعا لو .. لو + +431 +00:38:39,340 --> 00:38:45,420 +كسرنا الهمزة بتقدير جملة والتقدير فالله غفور رحيم + +432 +00:38:45,420 --> 00:38:49,540 +ولو فتحنا الهمزة فبتقدير .. التقدير المصدر + +433 +00:38:49,540 --> 00:38:53,280 +فالغفران والرحمة جزاه أو فجزاه الغفران الرحمة لأن + +434 +00:38:53,280 --> 00:38:56,520 +المصدر ممكن يقع مبتدأ أو خضر لأمر سيئا وال .. + +435 +00:38:56,520 --> 00:38:57,080 +والكسر + +436 +00:39:00,410 --> 00:39:05,590 +والكسر باعتبارها جملة والتقدير فالله غفور رحيم طيب + +437 +00:39:05,590 --> 00:39:10,570 +مين اتعيد ليها مرة ثانية الشاهد نعم هناك وقعت أنا + +438 +00:39:10,570 --> 00:39:14,090 +بعد الجزار فجدت في همساتي همساتي والكسر والتقدير + +439 +00:39:14,090 --> 00:39:18,770 +فجدت باعتبارها مصدر والتقدير الجزار ومكرم الرحمة + +440 +00:39:18,770 --> 00:39:23,550 +والكسر باعتبارها جملة والتقديرواضح هذا الكلام؟ + +441 +00:39:23,550 --> 00:39:28,150 +أسأله مرة ثانية هل هذا واضح؟ إذا الحالة الأولى أو + +442 +00:39:28,150 --> 00:39:33,170 +الموضع الأول من مواضع جواز الوجهين أن تقع أن بعده + +443 +00:39:33,170 --> 00:39:37,910 +فائل جزاء لأن في هذه الحالة نؤولها بمصدر فنفتح + +444 +00:39:37,910 --> 00:39:43,170 +الهمزة ونؤولها بجملة فنكسر الهمزة طيب طالب يتسأل + +445 +00:39:43,170 --> 00:39:47,450 +تقول طب ما هي في القرآن الكريم فأنه نقول نعم هنا + +446 +00:39:47,450 --> 00:39:53,820 +همزته مفتوحة لكن الحكم ايه؟الجواز وليس الوجوه لأنه + +447 +00:39:53,820 --> 00:39:57,740 +مش معجون نقول فأنه فإنه يعني تكون القراءة هكذا من + +448 +00:39:57,740 --> 00:40:01,880 +عمل منكم سوء بجهالة ثم تابن بعده وأصلح فإنه فأنه + +449 +00:40:01,880 --> 00:40:05,700 +أو فإنه يعني هي قراءة واحدة إما إما أن تأتي + +450 +00:40:05,700 --> 00:40:10,260 +القراءة بأنه أو بإنه لكن في هذه الحالة بنقول هذا + +451 +00:40:10,260 --> 00:40:15,080 +إيه هذا جائز الحالة الثانية أو الموضع الثاني من + +452 +00:40:15,080 --> 00:40:20,260 +مواضع جواز الوجهين أن تقع إن بعد إذا الفجائية + +453 +00:40:21,920 --> 00:40:24,500 +و طبعا إذا الفجأية بنعرفها من المعنى، يعني أنا لو + +454 +00:40:24,500 --> 00:40:29,820 +قلت مثلا خرجت فإذا أسد بالباب، هذه إذا فجأيةأو + +455 +00:40:29,820 --> 00:40:35,040 +خرجت فإذا المطر ينهمر إذا فجأية يعني خرجت ففاجأني + +456 +00:40:35,040 --> 00:40:39,420 +هذا معنى إذا الفجأية فيها معنى المفاجأة يقول + +457 +00:40:39,420 --> 00:40:45,660 +الشعرف شاهد على ذلك وكنت أرا زيدا كما قيل سيدا إذا + +458 +00:40:45,660 --> 00:40:51,660 +أنه عبد القفى ولا هازي وكنت أرا زيدا كما قيل إيه + +459 +00:40:51,660 --> 00:40:58,250 +سيداإذا أنه يعني تفاجأته بأنه إيه عبد القفا + +460 +00:40:58,250 --> 00:41:02,370 +واللهازمي القفا اللي هي المنطقة اللي أسفل العنق + +461 +00:41:02,370 --> 00:41:07,370 +واللهازم اللي هي موضع العروق اللي على جانبي الرقبة + +462 +00:41:07,370 --> 00:41:12,510 +يعني عبد يقراه على قفاه وعلى لهازمي يعني الناس + +463 +00:41:12,510 --> 00:41:16,750 +قالوله هو بيقول كنت أرا والرؤية هنا ليست رؤية + +464 +00:41:16,750 --> 00:41:21,810 +عينية بل رؤية ذهنية رؤية ذهنية كنت أرا زيدا ولاحظ + +465 +00:41:21,810 --> 00:41:25,530 +معاك كما قيل يعني الناس قالولهسيدًا، يعني قالوله + +466 +00:41:25,530 --> 00:41:32,910 +هذا سيد، زي ايه؟ لما رأاه تفاجأ بأنه عبد يقرع على + +467 +00:41:32,910 --> 00:41:38,490 +قفاه وعلى لها زينه، إذا هنا فجائية، هذه من المعنى + +468 +00:41:38,490 --> 00:41:42,350 +عرفنا إنه إذا فجائية، وكما ترون وقعت أن بعد إذا + +469 +00:41:42,350 --> 00:41:47,930 +الفجائية، فجاز في همزتها الفتح والكسرالفتح بتأويل + +470 +00:41:47,930 --> 00:41:53,690 +مصدر إذا العبودية شأنه والكسر باعتبارها جملة أو + +471 +00:41:53,690 --> 00:41:59,310 +بتقدير جملة إذا هو عبد القفا ولا هازم إذا الموضع + +472 +00:41:59,310 --> 00:42:05,730 +الشياط في هذا البيت إذا أنه أو أنه حيث وقعت أن بعد + +473 +00:42:05,730 --> 00:42:12,730 +إذا الفجائية فجاز في همزتها الفتح والكسر الفتح + +474 +00:42:12,730 --> 00:42:20,390 +بتقدير مصدروالتقدير إذا العبودية شأنه أو إذا شأنه + +475 +00:42:20,390 --> 00:42:27,030 +العبودية والكسر باعتبارها جملة والتقدير إذا هو عبد + +476 +00:42:27,030 --> 00:42:31,230 +القفى ولا هازم اللي في الآخر قولي شأنه + +477 +00:42:46,210 --> 00:42:49,310 +لأ إذا هو عبد القفى و اللي هذي، نقدّرها جملة عادية + +478 +00:42:49,310 --> 00:42:53,810 +من مبتدأ و خبر، هل هذا واضح؟ إذا الموضع الثاني من + +479 +00:42:53,810 --> 00:42:58,330 +مواضع جواز الوجهين أن تقع إذا بعد إذا الفجائية، + +480 +00:42:58,330 --> 00:43:03,090 +فإذا وقعت إن أو أن بعد إذا الفجائية جازة في همزتها + +481 +00:43:03,090 --> 00:43:07,410 +الفتح والكسر، إذا فتحنا الهمزة نؤولها بمصدر، وإذا + +482 +00:43:07,410 --> 00:43:13,040 +كسرنا الهمزة نؤولها بجملة، هل هذا واضح؟هل هذا واضح + +483 +00:43:13,040 --> 00:43:16,060 +في أي سؤال عامة سبق؟ إلى اللقاء في المحاضرة + diff --git a/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/rGVrUretCRg.srt b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/rGVrUretCRg.srt new file mode 100644 index 0000000000000000000000000000000000000000..4d1d55119c0fc4dea80a1874a51bdbd92f789773 --- /dev/null +++ b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/rGVrUretCRg.srt @@ -0,0 +1,827 @@ +1 +00:00:20,750 --> 00:00:24,310 +طيب أعوذ بالله من الشيطان الرجيم بسم الله الرحمن الرحيم + +2 +00:00:24,310 --> 00:00:29,950 +بدأنا في المحاضرة الماضية في الحديث عن تخفيف نون + +3 +00:00:29,950 --> 00:00:36,130 +إن وأخواتها تحدثنا عن إن المكسورة الهمزة قلنا إذا + +4 +00:00:36,130 --> 00:00:42,830 +خففت نونها فإنه يجوز إهمالها ويجوز إعمالها لكن + +5 +00:00:42,830 --> 00:00:47,330 +يتبع ذلك أن يأتي إذا أهملت يتبع ذلك أن يأتي بعدها + +6 +00:00:47,330 --> 00:00:54,800 +فعل ناسخ سواء كان ماضيا أو مضارعا فإذا جاء بعدها + +7 +00:00:54,800 --> 00:00:59,180 +فعل ماضي غير ناسخ فهذا شاذ كما قالت الشاعرة شلة + +8 +00:00:59,180 --> 00:01:05,940 +يمينك إن قتلت لمسلمًا حلت عليك عقوبة المتعمدي أما + +9 +00:01:05,940 --> 00:01:13,100 +أن المفتوحة الهمزة قلنا أيضا إذا خففت نونها فإنها + +10 +00:01:13,100 --> 00:01:21,190 +تبقى عاملة لكن يتبع ذلك أن يأتي اسمها ضمير الشأن أو + +11 +00:01:21,190 --> 00:01:27,790 +القصة محذوفا فإذا ظهر الاسم فإن هذا شاذ كما جاء في + +12 +00:01:27,790 --> 00:01:33,170 +قول الشاعر فلو أنكِ في يوم الرخاء سألتني طلاقك لم + +13 +00:01:33,170 --> 00:01:39,890 +أبخل وأنت صديقه قلنا في هذا البيت الشاهد أنكِ جاءت + +14 +00:01:39,890 --> 00:01:44,930 +أن مفتوحة الهمزة مخففة من الثقيلة وقد عاملة طبعا + +15 +00:01:44,930 --> 00:01:49,870 +لأن هي عاملة يعني أن إذا خففت نونها هي عاملة تبقى + +16 +00:01:49,870 --> 00:01:57,270 +عاملة لكن اسمها ظهر وهو الكاف وهذا شاذ وقولنا أيضا + +17 +00:01:57,270 --> 00:02:03,190 +يتبع ذلك أن يأتي خبرها جملة اسمية كما جاء في قوله + +18 +00:02:03,190 --> 00:02:09,200 +عز وجل وآخر دعواهم أن الحمد لله رب العالمين ويمكن + +19 +00:02:09,200 --> 00:02:14,980 +أيضا أن يأتي خبرها جملة فعلية لكن ضمن شروط الأول + +20 +00:02:14,980 --> 00:02:20,260 +أن يكون فعل الجملة الفعلية فعلا دعائيا أو أن + +21 +00:02:20,260 --> 00:02:25,260 +يكون فعلها فعلا جامدا أو أن يكون مسبوكًا بحرف من + +22 +00:02:25,260 --> 00:02:31,400 +حروف النفي وهي لا ولم ولن أو أن يكون مسبوكًا بلو + +23 +00:02:31,400 --> 00:02:37,350 +أو أن يكون مسبوكًا بأحد حرفي التنفيس ألسين أو سوف + +24 +00:02:37,350 --> 00:02:43,330 +أو أن يكون مسبوقا بقد كما قال تعالى ونعلم أن قد + +25 +00:02:43,330 --> 00:02:49,450 +صدقتنا ونعلم أن قد صدقتنا إلى هنا وصلنا في + +26 +00:02:49,450 --> 00:02:55,150 +المحاضرة الماضية فهل من سؤال إلى ما وصلنا إليه إذا + +27 +00:02:55,150 --> 00:03:02,400 +نبدأ في الحرف الثالث وهو كأن الحرف الثالث من الحروف + +28 +00:03:02,400 --> 00:03:11,560 +التي تخفف نونها كأن وسنجد تشابها كبيرا بين أن وبين + +29 +00:03:11,560 --> 00:03:18,680 +كأن لماذا؟ لأن بعض النحاة يقول إن الحرف كأن هو + +30 +00:03:18,680 --> 00:03:25,640 +عبارة عن الكاف دخلت على أن ولذلك سنجد .. طبعا هو + +31 +00:03:25,640 --> 00:03:31,820 +التشابه بين أن وكأن في العمل كان ملاحظا أو معروفا + +32 +00:03:31,820 --> 00:03:36,800 +أن كأن ليه ما يدخل على الجملة الاسمية فينصب الاسم + +33 +00:03:36,800 --> 00:03:42,050 +ويرفع الخبر لكن هذا التشابه أيضا يستمر حتى مع + +34 +00:03:42,050 --> 00:03:47,670 +تخفيف النون فسنجد هناك تشابها كبيرا في طبيعة العمل + +35 +00:03:47,670 --> 00:03:54,370 +بين أن المخففة من الثقيلة المفتوحة الهمزة وبين كأن + +36 +00:03:54,370 --> 00:04:02,300 +المخففة من الثقيلة هذا التشابه في العمل وفي تقدير + +37 +00:04:02,300 --> 00:04:06,960 +الاسم كضمير الشأن أو القصة وفي مجيء الخبر جملة + +38 +00:04:06,960 --> 00:04:13,840 +اسمية أو جملة فعلية إذا نبدأ في كأن إذا خففت نونها + +39 +00:04:13,840 --> 00:04:22,340 +فإنها تبقى عاملة يبقى عملها ويقدر اسمها ضمير الشأن + +40 +00:04:22,340 --> 00:04:28,350 +أو القصة محذوف لو قلنا مثلا في شاهد أو في مثال على + +41 +00:04:28,350 --> 00:04:41,770 +ذلك كأن زيد قائم كأن زيد قائم كأن زيد قائم ما + +42 +00:04:41,770 --> 00:04:49,600 +إعراب كلمة زيد مبتدأ وما إعراب قائم خبر المبتدأ لأن + +43 +00:04:49,600 --> 00:04:54,120 +لو قلنا خبر ممكن يلتبس هذا في خبر كأن لأ هو هذا + +44 +00:04:54,120 --> 00:04:59,920 +خبر المبتدأ والجملة الاسمية زيد قائم في محل رفع + +45 +00:04:59,920 --> 00:05:06,780 +خبر كأن أين اسم كأن ضمير الشأن أو القصة ضمير الشأن + +46 +00:05:06,780 --> 00:05:13,420 +أو القصة إذا أول .. أول شيء في التشابه بين أن وبين + +47 +00:05:13,420 --> 00:05:21,520 +كأن أنهما يبقى عملهما تبقى عاملة والثاني أنه يقدر + +48 +00:05:21,520 --> 00:05:28,400 +اسمها ضمير الشأن أو القصة محذوف والثالث أنه يمكن + +49 +00:05:28,400 --> 00:05:33,400 +أن يأتي خبرها جملة اسمية كما في المثال الموجود على + +50 +00:05:33,400 --> 00:05:39,230 +السبورة كأن زيد قائم الجملة الاسمية زيد قائم في + +51 +00:05:39,230 --> 00:05:46,630 +محل رفع خبر كأن المخفف من الثقيلة، إذا يمكن أن + +52 +00:05:46,630 --> 00:05:54,310 +يأتي اسمها .. آسف .. أن يأتي خبرها جملة اسمية ويمكن + +53 +00:05:54,310 --> 00:06:01,870 +أن يأتي أيضا جملة فعلية لكن بشرط أن تسبق بلم أو + +54 +00:06:01,870 --> 00:06:09,830 +تكون منفية بلم أو مصدرة بلم كما قال تعالى كأن لم + +55 +00:06:09,830 --> 00:06:16,650 +تغني بالأمس مصدرة بلم صحيح مسبوقة بلم صحيح منفية + +56 +00:06:16,650 --> 00:06:22,040 +بلم صحيح كأن لم تغني بالأمس موضع الشاهد في هذه + +57 +00:06:22,040 --> 00:06:28,280 +الآية كأن حيث جاءت كأن مخففة من الثقيلة واسمها + +58 +00:06:28,280 --> 00:06:34,680 +ضمير الشأن أو القصة المحذوف وخبرها جملة فعلية + +59 +00:06:34,680 --> 00:06:42,020 +مسبوقة بلم أو مصدرة بلم أو منفية بلم لم تغني مين + +60 +00:06:42,020 --> 00:06:44,620 +تعيدلي الشاهد اللي في الآخر هناك اللي في الوسط + +61 +00:07:01,510 --> 00:07:09,310 +الثاني يمكن أن يأتي خبرها جملة فعلية مصدرة بقد أو + +62 +00:07:09,310 --> 00:07:14,590 +كأنه كما قالوا فوصل بين كأن وبين خبرها الجملة + +63 +00:07:14,590 --> 00:07:21,140 +الفعليّة بقد كما قال الشاعر في البيت أزف الترحل غير + +64 +00:07:21,140 --> 00:07:29,580 +أن ركابنا لما تزل برحالنا وكأن قد أزف الترحل يعني + +65 +00:07:29,580 --> 00:07:36,200 +حان موعد الرحيل أزف بمعنى حان أزف الترحل غير أن + +66 +00:07:36,200 --> 00:07:42,280 +ركابنا الركاب اللي ما يحمل عليه لما تزل برحالي + +67 +00:07:42,280 --> 00:07:47,540 +يعني ما زالت موجودة وكأن قد زالت، طبعا + +68 +00:07:47,540 --> 00:07:52,740 +هذا يوضح الحقيقة، العلاقة الشديدة بين الانسان وبين + +69 +00:07:52,740 --> 00:08:00,080 +المكان علاقة حب تنشأ بين أي إنسان وبين أي مكان يسكن + +70 +00:08:00,080 --> 00:08:05,180 +فيه فترة من الزمن، ولذلك هو من شدة تعلقه بالمكان، + +71 +00:08:05,180 --> 00:08:09,600 +مع أن الركابة ما زالت في الرحال، يعني مكانها لم + +72 +00:08:09,600 --> 00:08:17,020 +تقم، لكنها يقول وكأن قد زالت، يعني كأنها قد ذهبت، + +73 +00:08:17,020 --> 00:08:21,320 +لماذا؟ لأن هو يعني يتعلق بالمكان تعلقا شديدا، + +74 +00:08:21,320 --> 00:08:27,200 +هتسألي؟ هل وكأن قد هنم يعني زالت التحقق والتوكيد + +75 +00:08:27,200 --> 00:08:32,060 +ولا بمعنى إنها زالت أو ..؟ إذا دخلت قد وهو حرف .. + +76 +00:08:32,060 --> 00:08:37,840 +هذا الحرف على فعل ماضي فهو للتحقيق أما إذا دخلت + +77 +00:08:37,840 --> 00:08:42,780 +على فعل مضارع فهو للتشكيك يعني قد جاء .. إذا هو قد + +78 +00:08:42,780 --> 00:08:47,780 +جاء حقيقة لكن قد يأتي .. قد يأتي وقد لا يأتي، + +79 +00:08:47,780 --> 00:08:51,720 +قولي هان أنا أصلا مش إنه للتحقيق أو التشكيك أو + +80 +00:08:51,720 --> 00:08:56,020 +هذا، بمعنى زالة يعني وكأن قديم لأ هي .. هي المثلة + +81 +00:08:56,020 --> 00:09:00,550 +.. المثلة التشبيهة في كأن مش في قد المثلة التشبيه + +82 +00:09:00,550 --> 00:09:05,610 +فيها كأن قد زالت ما جالش وقد زالت لأنه لو جال وقد + +83 +00:09:05,610 --> 00:09:10,390 +زالت بدون كأن إذا هي فعلا قد ذهبت لكن هو قاعد + +84 +00:09:10,390 --> 00:09:15,230 +بيقول إيه وكأن يعني تشبه يعني فيها تشبيه ف .. ف + +85 +00:09:15,230 --> 00:09:20,830 +.. ف .. كأن فهي يعني إيه فيها التشكيك في ذيهابها + +86 +00:09:20,830 --> 00:09:24,530 +جاي من كأن وليست من قد إذا موضوع الشاهد في هذا + +87 +00:09:24,530 --> 00:09:30,750 +البيت كأن حيث جاءت مخففة من الثقيلة اسمها ضمير + +88 +00:09:30,750 --> 00:09:36,450 +الشأن أو القصة المحذوف، خبرها جملة فعلية محذوفة، + +89 +00:09:36,450 --> 00:09:40,550 +مصدرة بقد، والتقدير قد زالت + +90 +00:09:42,690 --> 00:09:48,590 +موضع الشاهد كأن حيث جاءت مخففة من الثقيلة اسمها + +91 +00:09:48,590 --> 00:09:54,150 +ضمير الشأن أو القصة المحذوف خبرها جملة فعلية + +92 +00:09:54,150 --> 00:10:00,590 +محذوفة مصدرة بقد والتقدير قد زالت قول يا بنتي + +93 +00:10:00,590 --> 00:10:05,350 +الشاهد كأن حيث جاءت مخففة من الثقيلة واسمها ضمير + +94 +00:10:05,350 --> 00:10:09,130 +الشأن أو القصة المحذوف وخبرها جملة فعلية محذوفة + +95 +00:10:09,130 --> 00:10:13,860 +مصدرة بقد والتقدير قد زالت والتقدير قد زالت، هل هذا + +96 +00:10:13,860 --> 00:10:18,400 +واضح؟ نعرف بيت الشعر، نبدأ من هنا، يالا يا بنتي + +97 +00:10:18,400 --> 00:10:23,140 +أزف فعل + +98 +00:10:23,140 --> 00:10:29,460 +ماضي مبني على الفتح، الترحل فعل + +99 +00:10:29,460 --> 00:10:35,390 +مرفوع علامة رفعه الضمة الظاهرة على آخره، غيرَ بل هي + +100 +00:10:35,390 --> 00:10:40,310 +مستثنى منصوب لأن غير كما قال النحاة تعرب إعراب + +101 +00:10:40,310 --> 00:10:49,790 +الاسم الواقعي بعد إلا الاستثناء غير تعرب إعراب + +102 +00:10:49,790 --> 00:10:55,310 +الاسم الواقعي بعد إلا وما هو إعراب الاسم الواقع + +103 +00:10:55,310 --> 00:11:00,310 +بعد إلا مستثنى منصوب، إذا هذا غير مستثنى منصوب + +104 +00:11:00,310 --> 00:11:07,500 +وعلامة نصبه الفتحة الظاهرة على آخره أن حرف توكيد ونصب مبني على الفتح لما حلله من الاعراب ركابنا .. + +105 +00:11:07,500 --> 00:11:12,560 +ركابنا .. ركابنا .. ركابنا .. ركابنا .. + +106 +00:11:12,560 --> 00:11:16,700 +ركابنا .. ركابنا .. ركابنا .. ركابنا .. + +107 +00:11:16,700 --> 00:11:17,860 +ركابنا .. ركابنا .. ركابنا .. ركابنا .. + +108 +00:11:17,860 --> 00:11:18,180 +ركابنا .. ركابنا .. ركابنا .. ركابنا .. + +109 +00:11:18,180 --> 00:11:21,360 +ركابنا .. ركابنا .. ركابنا .. ركابنا .. + +110 +00:11:21,360 --> 00:11:25,520 +ركابنا .. ركابنا .. ركابنا .. ركابنا .. + +111 +00:11:25,520 --> 00:11:25,580 +ركابنا .. ركابنا .. ركابنا .. ركابنا .. + +112 +00:11:25,580 --> 00:11:28,880 +ركابنا .. ركابه + +113 +00:11:28,880 --> 00:11:29,760 +نا .. ركابنا .. رك + +114 +00:11:33,050 --> 00:11:38,570 +صحيح إن هنا الهاء المتكلمين ضمير متصل مبني على + +115 +00:11:38,570 --> 00:11:45,330 +الفتح في محل جر مضاف إليه لما حرف + +116 +00:11:45,330 --> 00:11:49,390 +جزم مبني على السكون لا محل له من الاعراب تزل + +117 +00:11:52,020 --> 00:11:56,520 +مجزوم بلمّ ليس مجزوما بالسكون بل مجزوم بلمّ + +118 +00:11:56,520 --> 00:12:01,840 +وعلامة جزمه السكون وحذفت الالف لالتقاء الساكنين + +119 +00:12:01,840 --> 00:12:09,980 +تزل فعل مضارع ناقص مجزوم بلمّ وعلامة جزمه السكون + +120 +00:12:09,980 --> 00:12:19,770 +وحذفت الالف لالتقاء الساكنين لأن أصل تزل تزال لا + +121 +00:12:19,770 --> 00:12:27,550 +قبل بريحالينا إينا اسم تزل مدام تزل فعل ناقص + +122 +00:12:27,550 --> 00:12:33,820 +فعل مضارع ناقص واسمها واسمها ضمير مستتر جوازا + +123 +00:12:33,820 --> 00:12:40,660 +تقديره هي يعود على الركاب لما تزل ركابنا برحالنا + +124 +00:12:40,660 --> 00:12:47,520 +آسف لما تزل ركابنا برحالنا فاسم تزل ضمير مستتر + +125 +00:12:47,520 --> 00:12:58,540 +جوازا تقديره هي برحالنا لأ مش الباء الباء أو على + +126 +00:12:58,540 --> 00:13:00,220 +الكسرة + +127 +00:13:04,300 --> 00:13:11,960 +اسم مجرور بالباء يا بنتي برحالنا الباء حرف جر مبني + +128 +00:13:11,960 --> 00:13:16,740 +على الكسر لا محل له من الاعراب رحالي اسم مجرور + +129 +00:13:16,740 --> 00:13:23,580 +بالباء وعلامة جره الكسر الظاهرة إنها .. أيوة يا + +130 +00:13:23,580 --> 00:13:31,760 +بنتي اللي في الآخر إنها ضمير .. ضمير متصل ضمير متصل + +131 +00:13:31,760 --> 00:13:36,080 +مبني على الفتح في محل جر مضاف إليه، لجنبه، شبه + +132 +00:13:36,080 --> 00:13:44,520 +الجملة برحالنا بماذا يتعلق، لما تزل برحالنا، خبر + +133 +00:13:44,520 --> 00:13:52,200 +لما تزل، مش اسم، شبه الجملة متعلق بمحذوف خبر تزل + +134 +00:13:52,950 --> 00:13:59,790 +والتقدير لما تزل مستقرة برحالنا، كائنة موجودة + +135 +00:13:59,790 --> 00:14:09,330 +تستقر برحالنا أين خبر أن؟ احنا قلنا أن ركابنا لما + +136 +00:14:09,330 --> 00:14:17,110 +تزل برحالنا، أن عرفنا أن اسمها اسم أن ركابنا أين + +137 +00:14:17,110 --> 00:14:25,850 +خبرهها؟ أيه الاخير؟ جملة لما تزل برحالنا هذه الجملة + +138 +00:14:25,850 --> 00:14:31,150 +في محل رفع خبر أن لأن احنا عندنا أن هنا ومثقلة + +139 +00:14:31,150 --> 00:14:36,390 +ليست مخفف من الثقيلة فهي تنصب اسما ويقولنا ركابنا + +140 +00:14:36,390 --> 00:14:43,570 +وترفع خبرا جملة لما تزل برحالنا وكأن اللي هناك + +141 +00:14:43,570 --> 00:14:50,050 +الأخت اللي هنا أيوة يا بنتي وكأن قدي جاب الكأن في + +142 +00:14:50,050 --> 00:14:55,430 +الواوِ حالية أكثر، يعني هي صحيح ممكن تكون حرف + +143 +00:14:55,430 --> 00:14:59,610 +وعطف، لكن لو قلنا عنها حالية بيكون ماشي، مافي أي + +144 +00:14:59,610 --> 00:15:03,270 +مشكلة حرف مبني على الفتح لما حلهم العراب، اللي + +145 +00:15:03,270 --> 00:15:09,470 +جنبك كأن واسمها + +146 +00:15:09,470 --> 00:15:15,970 +ضمير الشأن أو القصة محذوف، إذا كأن مخففة من الثقيلة + +147 +00:15:15,970 --> 00:15:21,630 +حرف مبني على السكون لا محل له من الإعراب على طول + +148 +00:15:21,630 --> 00:15:26,130 +أنا مدام مخففة ثقيلة بقول واسمها ضمير الشأن أو + +149 +00:15:26,130 --> 00:15:35,050 +القصة أو الحكاية محذوف قد صحيح + +150 +00:15:35,050 --> 00:15:39,970 +حرف تحقيق مبني على السكون لا محل له من الإعراب أين + +151 +00:15:39,970 --> 00:15:41,530 +خبر كأن + +152 +00:15:43,510 --> 00:15:49,470 +وخبر كأن جملة فعلية محذوفة تقديرها زالت خبر كأن + +153 +00:15:49,470 --> 00:15:56,150 +جملة فعلية محذوفة تقديرها إيه؟ زالت ولو أعربنا ال + +154 +00:15:56,150 --> 00:16:02,130 +واو حاليا بنقول جملة كأن قد زالت في محل نصب حال + +155 +00:16:02,130 --> 00:16:07,670 +يعني كيف حالها عندما تحدث الشاعر؟ كأنها قد زالت + +156 +00:16:07,670 --> 00:16:14,870 +جملة كأن قد زالت في محل نصب إيه؟ كيف حالها؟ كنا؟ هل + +157 +00:16:14,870 --> 00:16:19,330 +من سؤال عما سبق؟ إذا الحرف الثالث .. الحرف الثالث + +158 +00:16:19,330 --> 00:16:26,570 +من الحروف التي تخفف نونها كأن إذا خففت نونها يبقى + +159 +00:16:26,570 --> 00:16:33,390 +عملها ويُقدر اسمها ضمير الشأن أو القصة ويأتي خبرها + +160 +00:16:33,390 --> 00:16:40,470 +جملة اسمية أو جملة فعلية مسبوقة بلم أو بقد، هل هذا + +161 +00:16:40,470 --> 00:16:48,510 +واضح؟ الحرف الأخير من الحروف التي تخفف نونها هو + +162 +00:16:48,510 --> 00:16:54,310 +لكن أو لكنة طبعا هو لكنة في الأصل ولكن بعد التخفيف + +163 +00:16:54,310 --> 00:17:01,930 +سهل أمره سهل لكن إذا خففت نونها فإنها تُهمل وجوبا، + +164 +00:17:01,930 --> 00:17:08,830 +لهذا أنا في المحاضرة قبل السابقة قلت بعضها يُهمل + +165 +00:17:08,830 --> 00:17:17,140 +مطلقا وبعضها يعمل مطلقا، وبعضها يعمل ويُهمل الحرف + +166 +00:17:17,140 --> 00:17:22,800 +الذي يعمل ويُهمل هو إن المكسورة الهمزة الذي يعمل + +167 +00:17:22,800 --> 00:17:30,580 +مطلقا هو أن وكأن الذي يُهمل مطلقا هو لكن لكن تُهمل + +168 +00:17:30,580 --> 00:17:37,880 +إذا خففت نونها فإنها تُهمل وجوبا وتصبح حرف استدراك + +169 +00:17:37,880 --> 00:17:45,080 +مُهمل لا عمل له إذا جاء بعده جملة اسمية تعرف مبتدأ + +170 +00:17:45,080 --> 00:17:51,940 +خبر كما جاء في قول الله عز وجل وما ظلمناهم ولكن + +171 +00:17:51,940 --> 00:17:57,960 +كانوا أنفسهم يظلمون وما ظلمناهم طبعا هو أن حق + +172 +00:17:57,960 --> 00:18:03,450 +قالوا لنا في السابق أيضا أنها تعمل وتدخل على الجملة + +173 +00:18:03,450 --> 00:18:09,930 +الاسمية وعلى الجملة الفعلية، ولكن كانوا أنفسهم + +174 +00:18:09,930 --> 00:18:14,210 +يظلمون، يا ترى دخلت على جملة اسمية ولا على فعلية، + +175 +00:18:14,210 --> 00:18:18,410 +بل على فعلية، اللي هي جملة يظلمون أنفسهم، ما + +176 +00:18:18,410 --> 00:18:24,470 +تنتبهوش إلى الاسم أنفسهم لأنفسهم هذا مفعول به مقدم، + +177 +00:18:24,470 --> 00:18:29,350 +لمن؟ للفعل يظلمون، لأن الأصل في الجملة، ولكن + +178 +00:18:29,350 --> 00:18:35,050 +يظلمون أنفسهم، إذا هي هنا في هذه الآية دخلت على + +179 +00:18:35,050 --> 00:18:39,870 +جملة إيه؟ على جملة فعلية، إذا موضع الشاهد في هذه + +180 +00:18:39,870 --> 00:18:47,330 +الآية، لكن حيث خُفّت نونها فأُهملت ودخلت على جملة + +181 +00:18:47,330 --> 00:18:53,190 +فعلية جملة إيه؟ يظلمون دخلت على جملة إيه؟ فعلية + +182 +00:18:53,190 --> 00:18:57,430 +ليه جملة إيه؟ يظلمون مين تعيدلي الشاهد؟ قولي يا + +183 +00:18:57,430 --> 00:19:06,830 +بنتي ويمكن + +184 +00:19:06,830 --> 00:19:10,250 +أيضا أن تدخل على جملة اسمية لكن الجملة الاسمية + +185 +00:19:10,250 --> 00:19:14,600 +هتكون مبتدأ وخبر كما قال تعالى لكن الراسخون في + +186 +00:19:14,600 --> 00:19:19,900 +العلم منهم والمؤمنون لكن الراسخون واضح الراسخون + +187 +00:19:19,900 --> 00:19:25,080 +هنا جاء اسم إيه مرفوعا لأنه إيه مبتدأ لأنه إيه + +188 +00:19:25,080 --> 00:19:31,880 +لأن لكن هنا جاءت خففت فأهملت إذا موضع الشاهد في هذه + +189 +00:19:31,880 --> 00:19:40,560 +الآية لكن حيث خففت نونها فأهملت ودخلت على جملة + +190 +00:19:40,560 --> 00:19:45,580 +اسمية .. مين تعيدلي؟ الشاهد .. الشاهد .. ده .. + +191 +00:19:45,580 --> 00:19:49,380 +نسمع هنا .. موضع الشاهد لكن حيث خففت نونها + +192 +00:19:49,380 --> 00:19:52,520 +فأُهملت ودخلت على جملة اسمية .. اللي هي جملة + +193 +00:19:52,520 --> 00:19:56,720 +الراسخون منهم ولا .. اه .. إذا أعود فأقول مرة + +194 +00:19:56,720 --> 00:19:57,540 +ثانية .. + +195 +00:20:07,080 --> 00:20:13,720 +لكن إذا خففت نونها فإنها تُهمل وإهمالها إهمال واجب + +196 +00:20:13,720 --> 00:20:17,240 +وهي + +197 +00:20:17,240 --> 00:20:22,060 +في هذه الحالة تدخل .. طبعا يعني تُهمل وجوبا أي لا + +198 +00:20:22,060 --> 00:20:27,000 +تعمل لكن في هذه الحالة إذا أُهملت أو إذا خففت نونها + +199 +00:20:27,000 --> 00:20:31,720 +فإنها تدخل على الجملة الاسمية كما تدخل على الجملة + +200 +00:20:31,720 --> 00:20:37,200 +الفعلية طبعا يصبح حرفا غير مختص و مادام حرف غير + +201 +00:20:37,200 --> 00:20:44,340 +مختص إذا حرف مهمل بهادف ننتهي من الحديث عن تخفيف + +202 +00:20:44,340 --> 00:20:49,260 +نون إنا و أخواتها وبه نختم الحديث عن إنا و أخواتها + +203 +00:20:49,260 --> 00:20:55,440 +قبل أن ننهي هل من سؤال في أي سؤال لهنا انتهينا .. + +204 +00:20:55,440 --> 00:21:00,000 +انتهينا من الحديث عن تخفيف نون إنه أخواتها وبه + +205 +00:21:00,000 --> 00:21:04,920 +نختم الحديث عن إنه أخواتها المحاضرة القادمة إن شاء + +206 +00:21:04,920 --> 00:21:09,320 +الله سنبدأ في الحديث عن لا النافية للجنس، هذا يوم + +207 +00:21:09,320 --> 00:21:09,760 +السنة diff --git a/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/rGVrUretCRg_raw.srt b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/rGVrUretCRg_raw.srt new file mode 100644 index 0000000000000000000000000000000000000000..62909ce2ce2454a109e36d9dcdc012c7d10e9dc9 --- /dev/null +++ b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/rGVrUretCRg_raw.srt @@ -0,0 +1,828 @@ +1 +00:00:20,750 --> 00:00:24,310 +طيب أعوذ بالله من الشتراجيم بسم الله الرحمن الرحيم + +2 +00:00:24,310 --> 00:00:29,950 +بدأنا في المحاضرة الماضية في الحديث عن تخفيف نون + +3 +00:00:29,950 --> 00:00:36,130 +إن وأخواتها تحدثنا عن إن المكسورة الهمزة قلنا إذا + +4 +00:00:36,130 --> 00:00:42,830 +خففت نونها فإنه يجوز إهمالها ويجوز إعمالها لكن + +5 +00:00:42,830 --> 00:00:47,330 +يتبع ذلك أن يأتي إذا أهملت يتبع ذلك أن يأتي بعدها + +6 +00:00:47,330 --> 00:00:54,800 +فعل ناسخ سواء كانماضيا أو مضارعا فإذا جاء بعدها + +7 +00:00:54,800 --> 00:00:59,180 +فعل ماضي غير ناسخ فهذا شاذ كما قالت الشاعرة شلة + +8 +00:00:59,180 --> 00:01:05,940 +يمينك إن قتلت لمسلما حلت عليك عقوبة المتعمدي أما + +9 +00:01:05,940 --> 00:01:13,100 +أن المفتوحة الهمزة قلنا أيضا إذا خففت نونها فإنها + +10 +00:01:13,100 --> 00:01:21,190 +تبقى عاملة لكنيتبع ذلك أن يأتي اسمها ضمير الشأن أو + +11 +00:01:21,190 --> 00:01:27,790 +القصة محذوفا فإذا ظهر الإسم فإن هذا شاذ كما جاء في + +12 +00:01:27,790 --> 00:01:33,170 +قول الشاعر فلو أنكي في يوم الرخاء سألتني طلاقك لم + +13 +00:01:33,170 --> 00:01:39,890 +أبخل و أنت صديقه قلنا في هذا البيت الشاهد أنكيجاءت + +14 +00:01:39,890 --> 00:01:44,930 +أن مفتوحة الهمزة مخففة من الثقيلة وقد عاملة طبعا + +15 +00:01:44,930 --> 00:01:49,870 +لأن هي عاملة يعني أن إذا خففت نونها هي عاملة تبقى + +16 +00:01:49,870 --> 00:01:57,270 +عاملة لكن اسمها ظهر وهو الكاف وهذا شاذ وقولنا أيضا + +17 +00:01:57,270 --> 00:02:03,190 +يتبع ذلك أن يأتي خبرها جملة اسمية كما جاء في قوله + +18 +00:02:03,190 --> 00:02:09,200 +عز وجل وآخر دعواهم أن الحمد لله رب العالمينويمكن + +19 +00:02:09,200 --> 00:02:14,980 +أيضًا أن يأتي خبرها جملة فعلية لكن ضمن شروط الأول + +20 +00:02:14,980 --> 00:02:20,260 +أن يكون فعل الجملة الفعلية فعلًا دعائيًا أو أن + +21 +00:02:20,260 --> 00:02:25,260 +يكون فعلها فعلًا جامدًا أو أن يكون مسبوكًا بحرف من + +22 +00:02:25,260 --> 00:02:31,400 +حروف النفي وهي لا ولم ولن أو أن يكون مسبوكًا بلو + +23 +00:02:31,400 --> 00:02:37,350 +أو أن يكون مسبوكًا بأحد حرفي التنفيسالهسين أو سوف + +24 +00:02:37,350 --> 00:02:43,330 +أو أن يكون مسبوقا بقد كما قال تعالى ونعلم أن قد + +25 +00:02:43,330 --> 00:02:49,450 +صدقتنا ونعلم أن قد صدقتنا إلى هنا وصلنا في + +26 +00:02:49,450 --> 00:02:55,150 +المحاضرة الماضية فهل من سؤال إلى ما وصلنا إليه إذا + +27 +00:02:55,150 --> 00:03:02,400 +نبدأ في الحرف الثالث وهو كأنالحرف الثالث من الحروف + +28 +00:03:02,400 --> 00:03:11,560 +التي تخفف نونها كأن وسنجد تشابه كبيرا بين أن وبين + +29 +00:03:11,560 --> 00:03:18,680 +كأنلماذا؟ لأن بعض النحات يقول إن الحرف كأن هو + +30 +00:03:18,680 --> 00:03:25,640 +عبارة عن الكاف دخلت على أن ولذلك سنجد .. طبعا هو + +31 +00:03:25,640 --> 00:03:31,820 +التشابه بين أن وكأن في العمل كان ملاحظا أو معروفا + +32 +00:03:31,820 --> 00:03:36,800 +أن كي ليه ما يدخل على الجملة الإسمية فينصب الإسم + +33 +00:03:36,800 --> 00:03:42,050 +ويرفع الخبرولكن هذا التشابه أيضًا يستمر حتى مع + +34 +00:03:42,050 --> 00:03:47,670 +تخفيف النون فسنجد هناك تشابه كبير في طبيعة العمل + +35 +00:03:47,670 --> 00:03:54,370 +بين أن المخففة من الثقيلة المفتوحة الهمزة وبين كأن + +36 +00:03:54,370 --> 00:04:02,300 +المخففة من الثقيلةهذا التشابه في العمل وفي تقدير + +37 +00:04:02,300 --> 00:04:06,960 +الإسم كضمير الشأن أو القصة وفي مجيء الخبر جملة + +38 +00:04:06,960 --> 00:04:13,840 +إسمية أو جملة فعلية إذا نبدأ في كأن إذا خففت نونها + +39 +00:04:13,840 --> 00:04:22,340 +فإنها تبقى عاملة يبقى عملها ويقدر اسمها ضمير الشأن + +40 +00:04:22,340 --> 00:04:28,350 +أو القصة محذوفلو قلنا مثلا في شاهد أو في مثال على + +41 +00:04:28,350 --> 00:04:41,770 +ذلك كأن زيد قائم كأن زيد قائم كأن زيد قائم ما + +42 +00:04:41,770 --> 00:04:49,600 +إعراب كلمة زيد مبتدأوما إعراب قائم خبر المبتدأ لأن + +43 +00:04:49,600 --> 00:04:54,120 +لو قلنا خبر ممكن يلتبس هذا في خبر كأن لأ هو هذا + +44 +00:04:54,120 --> 00:04:59,920 +خبر المبتدأ والجملة الإسمية زيد قائم في محل رفع + +45 +00:04:59,920 --> 00:05:06,780 +خبر كأن أين اسم كأن ضمير الشأن أو القصة ضمير الشأن + +46 +00:05:06,780 --> 00:05:13,420 +أو القصةإذا أول .. أول شيء في التشابه بين أن وبين + +47 +00:05:13,420 --> 00:05:21,520 +كأن أنهما يبقى عملهما تبقى عاملة والثاني أنه يقدر + +48 +00:05:21,520 --> 00:05:28,400 +اسمها ضمير الشأن أو القصة محذوف والثالث أنه يمكن + +49 +00:05:28,400 --> 00:05:33,400 +أن يأتي خبرها جملة اسمية كما في المثال الموجود على + +50 +00:05:33,400 --> 00:05:39,230 +الصبورة كأن زيد قائمالجملة الإسمية زيد قائمة في + +51 +00:05:39,230 --> 00:05:46,630 +محل رفع خبر كأن المخفف من الثقيلة، إذا يمكن أن + +52 +00:05:46,630 --> 00:05:54,310 +يأتي اسمها .. آسف .. أن يأتي خبرها جملة إسميةويمكن + +53 +00:05:54,310 --> 00:06:01,870 +أن يأتي أيضا جملة فعلية لكن بشرط أن تسبق بلم أو + +54 +00:06:01,870 --> 00:06:09,830 +تكون منفية بلم أو مصدرة بلم كما قال تعالى كأن لم + +55 +00:06:09,830 --> 00:06:16,650 +تغنى بالامس مصدرة بلم صحيح مسبوقة بلم صحيح منفية + +56 +00:06:16,650 --> 00:06:22,040 +بلم صحيحكأن لم تغنى بالأمس موضع الشاهد في هذه + +57 +00:06:22,040 --> 00:06:28,280 +الآية كأن حيث جاءت كأن مخففة من الثقيلة واسمها + +58 +00:06:28,280 --> 00:06:34,680 +ضمير الشأن أو القصة المحذوف وخبرها جملة فعلية + +59 +00:06:34,680 --> 00:06:42,020 +مسبوقة بلم أو مصدرة بلم أو منفية بلم لم تغنى مين + +60 +00:06:42,020 --> 00:06:44,620 +تعيدلي الشاهد اللي في الآخر هناك اللي في الوسط + +61 +00:07:01,510 --> 00:07:09,310 +الثاني يمكن أن يأتي خبرها جملة فعلية مصدرة بقد أو + +62 +00:07:09,310 --> 00:07:14,590 +كأنه كما قالوا فوصل بين كأن وبين خبرها الجملة + +63 +00:07:14,590 --> 00:07:21,140 +الفعلية بقدكما قال الشاعر في البيت أزف الترحل غير + +64 +00:07:21,140 --> 00:07:29,580 +أن ركابنا لما تزل برحالنا وكأنقدي أزف الترحل يعني + +65 +00:07:29,580 --> 00:07:36,200 +حان موعد الرحيل أزف بمعنى حان أزف الترحل غير أن + +66 +00:07:36,200 --> 00:07:42,280 +ركابنا الركاب اللي ما يحمل عليه لما تزل برحالي + +67 +00:07:42,280 --> 00:07:47,540 +يعني ما زالت موجودةوكأن قضي وكأنها قد زالت، طبعا + +68 +00:07:47,540 --> 00:07:52,740 +هذا يوضح الحقيقة، العلاقة الشديدة بين الإنسان وبين + +69 +00:07:52,740 --> 00:08:00,080 +المكانعلاقة حب تنشأ بين أي إنسان وبين أي مكان يسكن + +70 +00:08:00,080 --> 00:08:05,180 +فيه فترة من الزمن، ولذلك هو من شدة تعلقه بالمكان، + +71 +00:08:05,180 --> 00:08:09,600 +مع أن الركابة ما زالت في الرحال، يعني مكانها لم + +72 +00:08:09,600 --> 00:08:17,020 +تقم، لكنها يقول وكأن قد زالت، يعني كأنها قد ذهبت، + +73 +00:08:17,020 --> 00:08:21,320 +لماذا؟ لأن هو يعني يتعلق بالمكان تعلقا شديدا، + +74 +00:08:21,320 --> 00:08:27,200 +هتسألي؟هلت وكأن قد هنم يعني زالت التحقق والتوكيد + +75 +00:08:27,200 --> 00:08:32,060 +ولا بمعنى إنها زالت او ..؟ إذا دخلت قدوهو حرف .. + +76 +00:08:32,060 --> 00:08:37,840 +هذا الحرف على فعل ماضي فهو للتحقيق أما إذا دخلت + +77 +00:08:37,840 --> 00:08:42,780 +على فعل مضارع فهو للتشكيك يعني قد جاء .. إذا هو قد + +78 +00:08:42,780 --> 00:08:47,780 +جاء حقيقة لكن قد يأتي .. قد يأتي و قد لا يأتي، + +79 +00:08:47,780 --> 00:08:51,720 +قولي هان أنا أصلا مش إنه للتحقيق أو التشكيك أو + +80 +00:08:51,720 --> 00:08:56,020 +هذا، بمعنى زالة يعني و كأن قديم لأ هي .. هي المثلة + +81 +00:08:56,020 --> 00:09:00,550 +.. المثلة التشبيهة في كأن مش في قدمثلة التشبيه + +82 +00:09:00,550 --> 00:09:05,610 +فيها كأن قد زالت ما جالش و قد زالت لأنه لو جال و + +83 +00:09:05,610 --> 00:09:10,390 +قد زالت بدون كأن إذا هي فعلا قد ذهبت لكن هو قاعد + +84 +00:09:10,390 --> 00:09:15,230 +بيقول إيه و كأن يعني تشبه يعني فيها تشبيه ف .. ف + +85 +00:09:15,230 --> 00:09:20,830 +.. ف .. كأن فهي يعني إيه فيها التشكيك في ذيهابها + +86 +00:09:20,830 --> 00:09:24,530 +جاي من كأن و ليست من قد إذا موضوع الشهاد في هذا + +87 +00:09:24,530 --> 00:09:30,750 +البيت كأنحيث جاءت مخففة من الثقيلة اسمها ضمير + +88 +00:09:30,750 --> 00:09:36,450 +الشأن أو القصة المحذوف، خبرها جملة فعلية محذوفة، + +89 +00:09:36,450 --> 00:09:40,550 +مصدرة بقد، والتقدير قد زالت + +90 +00:09:42,690 --> 00:09:48,590 +موضع الشاهد كأن حيث جاءت مخففة من الثقيلة اسمها + +91 +00:09:48,590 --> 00:09:54,150 +ضمير الشأن أو القصة المحذوف خبرها جملة فعلية + +92 +00:09:54,150 --> 00:10:00,590 +محذوفة مصدرة بقد والتقدير قد زالت قول يا بنتي + +93 +00:10:00,590 --> 00:10:05,350 +الشاهد كأن حيث جاءت مخففة من الثقيلة واسمها ضمير + +94 +00:10:05,350 --> 00:10:09,130 +الشأن أو القصة المحذوف وخبرها جملة فعلية محذوفة + +95 +00:10:09,130 --> 00:10:13,860 +مصدرة بقد والتقدير قد زالتوالتقدير قد زالت، هل هذا + +96 +00:10:13,860 --> 00:10:18,400 +واضح؟ نعرف بيت الشعر، نبدأ من هنا، يالا يا بنتي + +97 +00:10:18,400 --> 00:10:23,140 +أزف فعل + +98 +00:10:23,140 --> 00:10:29,460 +ماضي مبني على الفتح، الترحل فعل + +99 +00:10:29,460 --> 00:10:35,390 +مرفوع علامة ورفعي الضم الظاهر على آخره، غيرهبل هي + +100 +00:10:35,390 --> 00:10:40,310 +مستثنى منصوب لأن غير كما قال النحات تعرب إعراب + +101 +00:10:40,310 --> 00:10:49,790 +الإسم الواقعي بعد إلا الإستثناء غير تعرب إعراب + +102 +00:10:49,790 --> 00:10:55,310 +الإسم الواقعي بعد إلا وما هو إعراب الإسم الواقع + +103 +00:10:55,310 --> 00:11:00,310 +بعد إلا مستثنى منصوب، إذا هذا غير مستثنى منصوب + +104 +00:11:00,310 --> 00:11:07,500 +وعلامة نصبه الفتحة الظاهرة على آخره أنحرف توكيد و + +105 +00:11:07,500 --> 00:11:12,560 +نصب مبني على الفتح لما حلله من الإعراب ركابه نا .. + +106 +00:11:12,560 --> 00:11:16,700 +ركابه نا .. ركابه نا .. ركابه نا .. ركابه نا .. + +107 +00:11:16,700 --> 00:11:17,860 +ركابه نا .. ركابه نا .. ركابه نا .. ركابه نا .. + +108 +00:11:17,860 --> 00:11:18,180 +ركابه نا .. ركابه نا .. ركابه نا .. ركابه نا .. + +109 +00:11:18,180 --> 00:11:21,360 +ركابه نا .. ركابه نا .. ركابه نا .. ركابه نا .. + +110 +00:11:21,360 --> 00:11:25,520 +ركابه نا .. ركابه نا .. ركابه نا .. ركابه نا .. + +111 +00:11:25,520 --> 00:11:25,580 +ركابه نا .. ركابه نا .. ركابه نا .. ركابه نا .. + +112 +00:11:25,580 --> 00:11:28,880 +ركابه نا .. ركابه + +113 +00:11:28,880 --> 00:11:29,760 +نا .. ركابه نا .. رك + +114 +00:11:33,050 --> 00:11:38,570 +صحيح إن هنا الهناء المتكلمين ضمير متصل مبني على + +115 +00:11:38,570 --> 00:11:45,330 +الفتح في محل جار مضاف إليه لما حرف + +116 +00:11:45,330 --> 00:11:49,390 +جزم مبني على السكون لا محل له من الإعراب تزل + +117 +00:11:52,020 --> 00:11:56,520 +مجزوم بلمّة ليس مجزوما بالسكون بل مجزوم بلمّة + +118 +00:11:56,520 --> 00:12:01,840 +وعلامة جزمه السكون وحُذفت الألف لالتقاء الساكنين + +119 +00:12:01,840 --> 00:12:09,980 +تزل فعل مضارع ناقص مجزوم بلمّة وعلامة جزمه السكون + +120 +00:12:09,980 --> 00:12:19,770 +وحُذفت الألف لالتقاء الساكنين لأن أصل تزل تزاللا + +121 +00:12:19,770 --> 00:12:27,550 +قبل بريحالينا اينا اسم تزل مدام تزل فعل ناقص + +122 +00:12:27,550 --> 00:12:33,820 +فعل مضارع ناقص واسمهاواسمها ضمير مستتر جوازا + +123 +00:12:33,820 --> 00:12:40,660 +تقديره هي يعود على الركاب لما تزل ركابنا برحالنا + +124 +00:12:40,660 --> 00:12:47,520 +أسف لما تزل ركابنا برحالنا فاسم تزل ضمير مستتر + +125 +00:12:47,520 --> 00:12:58,540 +جوازا تقديره هي برحالنا لأ مش البا البا أو على + +126 +00:12:58,540 --> 00:13:00,220 +الكسري + +127 +00:13:04,300 --> 00:13:11,960 +اسم مجرور بالباء يا بنتي برحالنا الباء حرف جر مبني + +128 +00:13:11,960 --> 00:13:16,740 +على الكسر لا محل له من الإعراب رحالي اسم مجرور + +129 +00:13:16,740 --> 00:13:23,580 +بالباء وعلامة جره الكسر الظاهرة إنها .. أيوة يا + +130 +00:13:23,580 --> 00:13:31,760 +بنتي اللي في الآخر إنها طمير .. طمير مطصدظمير متصل + +131 +00:13:31,760 --> 00:13:36,080 +مبني على الفتح في محل جار مضاف إليه، لجنبه، شبه + +132 +00:13:36,080 --> 00:13:44,520 +الجملة برحالنا بماذا يتعلق، لما تزل برحالنا، خبر + +133 +00:13:44,520 --> 00:13:52,200 +لما تزل، مش اسم، شبه الجملة متعلق بمحذوف خبر تزل + +134 +00:13:52,950 --> 00:13:59,790 +والتقدير لمّا تزل مستقرة برحالنا، كائنة موجودة + +135 +00:13:59,790 --> 00:14:09,330 +تستقر برحالنا أين خبر أن؟ احنا قلنا أن ركابنا لما + +136 +00:14:09,330 --> 00:14:17,110 +تزل برحالنا، أن عرفنا أن اسمها اسم أن ركابنا أين + +137 +00:14:17,110 --> 00:14:25,850 +خبرها؟ أيه الأخير؟جملة لما تزل برحالنا هذه الجملة + +138 +00:14:25,850 --> 00:14:31,150 +في محل رفع خبر أنه لأن احنا عندنا أن هنا ومثقلة + +139 +00:14:31,150 --> 00:14:36,390 +ليست مخفف من الثقيلة فهي تنصب اسما ويقولنا ركابنا + +140 +00:14:36,390 --> 00:14:43,570 +وترفع خبرا جملة لما تزل برحالنا وكأن اللي هناك + +141 +00:14:43,570 --> 00:14:50,050 +الأخت اللي هنا أيوة يا بنتي وكأن قدي جاب الكأن في + +142 +00:14:50,050 --> 00:14:55,430 +الواوبل حالية أكثر، يعني هي صحيح ممكن تكون حرف + +143 +00:14:55,430 --> 00:14:59,610 +وعطف، لكن لو قلنا عنها حالية بيكون ماشي، مافي أي + +144 +00:14:59,610 --> 00:15:03,270 +مشكلة حرف مبني على الفتح لما حلهم العراب، اللي + +145 +00:15:03,270 --> 00:15:09,470 +جنبك كأن واسمها + +146 +00:15:09,470 --> 00:15:15,970 +ضمير الشأن أو القصة محذوف، إذا كأنمخففة من الثقيلة + +147 +00:15:15,970 --> 00:15:21,630 +حرف مبني على السكون لا محل له من الإعراب على طول + +148 +00:15:21,630 --> 00:15:26,130 +أنا مدام مخفنة ثقيلة بقول واسمها ضمير الشأن أو + +149 +00:15:26,130 --> 00:15:35,050 +القصة أو الحكاية محذوف قد صحيح + +150 +00:15:35,050 --> 00:15:39,970 +حرف تحقيق مبني على السكون لا محل له من الإعراب أين + +151 +00:15:39,970 --> 00:15:41,530 +خبر كأن + +152 +00:15:43,510 --> 00:15:49,470 +وخبر كأن جملة فعلية محذوفة تقديرها زالت خبر كأن + +153 +00:15:49,470 --> 00:15:56,150 +جملة فعلية محذوفة تقديرها إيه؟ زالت ولو أعربنا ال + +154 +00:15:56,150 --> 00:16:02,130 +wow حاليا بنقول جملة كأن قد زالت في محل نصب حال + +155 +00:16:02,130 --> 00:16:07,670 +يعني كيف حالها عندما تحدث الشاعر؟ كأنها قد زالت + +156 +00:16:07,670 --> 00:16:14,870 +جملة كأن قد زالت في محل نصب إيه؟كيف حالوا كنا؟ هل + +157 +00:16:14,870 --> 00:16:19,330 +من سؤال عما سبق؟ إذا الحرف الثالث .. الحرف الثالث + +158 +00:16:19,330 --> 00:16:26,570 +من الحروف التي تخفف نونها كأن إذا خففت نونها يبقى + +159 +00:16:26,570 --> 00:16:33,390 +عملها ويقدر اسمها ضمير الشأن أو القصة ويأتي خبرها + +160 +00:16:33,390 --> 00:16:40,470 +جملة اسمية أو جملة فعلية مسبوقة بلم أو بقد، هل هذا + +161 +00:16:40,470 --> 00:16:48,510 +واضح؟الحرف الأخير من الحروف التي تخفف فنونها هو + +162 +00:16:48,510 --> 00:16:54,310 +لكن أو لكنة طبعا هو لكنة في الأصل ولكن بعد التخفيف + +163 +00:16:54,310 --> 00:17:01,930 +سهل أمره سهل لكن إذا خففت نونها فإنها تهمل وجوبا، + +164 +00:17:01,930 --> 00:17:08,830 +لهذا أنا في المحاضرة قبل السابقة قلت بعضها يهمل + +165 +00:17:08,830 --> 00:17:17,140 +مطلقاوبعضها يعمل مطلقا، وبعضها يعمل ويهملالحرف + +166 +00:17:17,140 --> 00:17:22,800 +الذي يعمل ويهمل هو إن المكسورة الهمزة الذي يعمل + +167 +00:17:22,800 --> 00:17:30,580 +مطلقا هو أن وكأن الذي يهمل مطلقا هو لكن لكن تهمل + +168 +00:17:30,580 --> 00:17:37,880 +إذا خففت نونها فإنها تهمل وجوبا وتصبح حرف استدراك + +169 +00:17:37,880 --> 00:17:45,080 +مهمل لا عمل له إذا جاء بعده جملة اسميةتعرف مبتدأ + +170 +00:17:45,080 --> 00:17:51,940 +خبر كما جاء في قول الله عز وجل وما ظلمناهم ولكن + +171 +00:17:51,940 --> 00:17:57,960 +كانوا أنفسهم يظلمون وما ظلمناهم طبعا هو أن حق + +172 +00:17:57,960 --> 00:18:03,450 +قالوا لنا في السابق أيضاإنها تعمل وتدخل على الجملة + +173 +00:18:03,450 --> 00:18:09,930 +الإسمية وعلى الجملة الفعلية، ولكن كانوا أنفسهم + +174 +00:18:09,930 --> 00:18:14,210 +يظلمون، يا ترى دخلت على جملة إسمية ولا على فعلية، + +175 +00:18:14,210 --> 00:18:18,410 +بل على فعلية، اللي هي جملة يظلمون أنفسهم، ما + +176 +00:18:18,410 --> 00:18:24,470 +تنتبهوش إلى الاسم أنفسهملأنفسهم هذا مفعول به مقدم، + +177 +00:18:24,470 --> 00:18:29,350 +لمن؟ للفعل يظلمون، لأن الأصل في الجملة، ولكن + +178 +00:18:29,350 --> 00:18:35,050 +يظلمون أنفسهم، إذا هي هنا في هذه الآية دخلت على + +179 +00:18:35,050 --> 00:18:39,870 +جملة إيه؟ على جملة فعلية، إذا موضع الشاهد في هذه + +180 +00:18:39,870 --> 00:18:47,330 +الآية، لكن حيث خُفّت نونها فأهملتودخلت على جملة + +181 +00:18:47,330 --> 00:18:53,190 +فعلية جملة ايه؟ يظلمون دخلت على جملة ايه؟ فعلية + +182 +00:18:53,190 --> 00:18:57,430 +ليه جملة ايه؟ يظلمون مين تعيدلي الشاهد؟ قولي يا + +183 +00:18:57,430 --> 00:19:06,830 +بنتي ويمكن + +184 +00:19:06,830 --> 00:19:10,250 +ايضا ان تدخل على جملة اسمية لكن الجملة الاسمية + +185 +00:19:10,250 --> 00:19:14,600 +هتكون مبتدأ وخبركما قال تعالى لكن الراسخون في + +186 +00:19:14,600 --> 00:19:19,900 +العلم منهم والمؤمنون لكن الراسخون واضح الراسخون + +187 +00:19:19,900 --> 00:19:25,080 +هنا جاء اسما ايه مرفوعا لأنه ايه مبتدأ لأنه ايه + +188 +00:19:25,080 --> 00:19:31,880 +لأن لكن هنا جاءت خففت فأهملت اذا موضع الشهد في هذه + +189 +00:19:31,880 --> 00:19:40,560 +الآية لكن حيث خففت نونها فأهملتودخلت على جملة + +190 +00:19:40,560 --> 00:19:45,580 +اسمية .. مين تعيدلي؟ الشاهد .. الشاهد .. ده .. + +191 +00:19:45,580 --> 00:19:49,380 +نسمع هنا .. موضر الشاهد لكن حيته خففت نونها + +192 +00:19:49,380 --> 00:19:52,520 +فأهملات ودخلت على جملة اسمية .. اللي هي جملة + +193 +00:19:52,520 --> 00:19:56,720 +الراسقون منهم ولا .. اه .. إذا أعود فأقول مرة + +194 +00:19:56,720 --> 00:19:57,540 +ثانية .. + +195 +00:20:07,080 --> 00:20:13,720 +لكن إذا خففت نونها فإنها تهمل وإهمالها إهمال واجب + +196 +00:20:13,720 --> 00:20:17,240 +وهي + +197 +00:20:17,240 --> 00:20:22,060 +في هذه الحالة تدخل .. طبعا يعني تهمل وجوبا أي لا + +198 +00:20:22,060 --> 00:20:27,000 +تعمل لكن في هذه الحالة إذا أهملت أو إذا خففت نونها + +199 +00:20:27,000 --> 00:20:31,720 +فإنها تدخل على الجملة الإسمية كما تدخل على الجملة + +200 +00:20:31,720 --> 00:20:37,200 +الفعليةطبعا يصبح حرفا غير مختص و مادام حرف غير + +201 +00:20:37,200 --> 00:20:44,340 +مختص إذا حرف مهم بهادف ننتهي من الحديث عن تخفيف + +202 +00:20:44,340 --> 00:20:49,260 +نون إنا و أخواتها وبه نختم الحديث عن إنا و أخواتها + +203 +00:20:49,260 --> 00:20:55,440 +قبل أن ننهي هل من سؤالفي أي سؤال لهنا انتهينا .. + +204 +00:20:55,440 --> 00:21:00,000 +انتهينا من الحديث عن تخفيف نون إنه أخواتها وبه + +205 +00:21:00,000 --> 00:21:04,920 +نختم الحديث عن إنه أخواتها المحاضرة القادمة ان شاء + +206 +00:21:04,920 --> 00:21:09,320 +الله سنبدأ في الحديث عن لا النافية للجنس، هذا يوم + +207 +00:21:09,320 --> 00:21:09,760 +السنة + diff --git a/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/skzWk_t-6Kk.srt b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/skzWk_t-6Kk.srt new file mode 100644 index 0000000000000000000000000000000000000000..aefde003dd70837ab7b045e2614b6a76ec668be6 --- /dev/null +++ b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/skzWk_t-6Kk.srt @@ -0,0 +1,1127 @@ +1 +00:00:20,970 --> 00:00:24,850 +أعوذ بالله من الشيطان الرجيم بسم الله الرحيم في + +2 +00:00:24,850 --> 00:00:29,750 +هذه المحاضرة سأوزع أوراق الامتحان ثم بعد ذلك سأقوم + +3 +00:00:29,750 --> 00:00:35,410 +بحل الامتحان حله نموذجيًا ثم بعدها يعني انظروا ماذا + +4 +00:00:35,410 --> 00:00:39,270 +يعني سنفعل في باقي المحاضرة من مراجعة ومن + +5 +00:00:39,270 --> 00:00:45,530 +استفسارات وعن الامتحان وحوله اللي بيقن ده اسم + +6 +00:00:45,530 --> 00:00:48,810 +تأتي تأخذ ورقتها فقط ولا تجلس أن تأخذ ورقة + +7 +00:00:48,810 --> 00:00:56,110 +زميلتها صبح أبو مخد وسمية + +8 +00:00:56,110 --> 00:01:05,970 +الهندي أسماء الجارو أسماء خالد الجارو ولاء + +9 +00:01:05,970 --> 00:01:16,530 +البياري ولاء معين شذا عبدالله قنوع مهى + +10 +00:01:16,530 --> 00:01:26,740 +نبيل عبدالله زيد خولة طافش أسماء فسيفس فاطمة قشطة + +11 +00:01:26,740 --> 00:01:36,480 +فاطمة راضي سليمان قشطة فداء السوافيري ورد + +12 +00:01:36,480 --> 00:01:51,200 +الظاهر حليم مرتجع بلسم حبوب بلسم سمر دبابش زهراء + +13 +00:01:51,200 --> 00:02:03,000 +ظاهر ورقة كمية؟ لا لا يمان العبسى ضياء محمود البطش + +14 +00:02:03,000 --> 00:02:10,380 +أمير أخزين ألاء + +15 +00:02:10,380 --> 00:02:15,420 +جندية هنادي + +16 +00:02:15,420 --> 00:02:16,360 +القصاص + +17 +00:02:19,440 --> 00:02:23,720 +سعاد الكولك ألاء + +18 +00:02:23,720 --> 00:02:30,340 +العسلي اسلام + +19 +00:02:30,340 --> 00:02:44,700 +السلك دعاء محيسن بلسم شمالي مريم + +20 +00:02:44,700 --> 00:02:48,620 +محمد سعدي مش عارفة + +21 +00:02:52,490 --> 00:03:01,150 +ناسي حرف حسن أبو طواحين أسماء + +22 +00:03:01,150 --> 00:03:07,650 +أبو لولي ناسي حرف ولا صح؟ شلدان ناسي حرف أسماء أبو + +23 +00:03:07,650 --> 00:03:13,030 +لولي دعاء + +24 +00:03:13,030 --> 00:03:16,970 +السوافيري دعاء شملخ + +25 +00:03:22,550 --> 00:03:29,490 +يمان الصين ما شاء الله .. هاي إيمان جايبة ثلاثين ثلاثين + +26 +00:03:29,490 --> 00:03:33,110 +من ثلاثين طبعا في طالبة قبل ايه .. ايش اسمك؟ و + +27 +00:03:33,110 --> 00:03:36,470 +ألاء تسعة وعشرين اه هاي ثلاثين عشان تقولوا يعني + +28 +00:03:36,470 --> 00:03:41,210 +أن أنا .. كل ما نستحق ياخد وفاق أبو محروق أحمد + +29 +00:03:41,210 --> 00:03:45,970 +وفاق أحمد قاعد وجايب تسعة وعشرين هودان نوري + +30 +00:03:45,970 --> 00:03:57,250 +أماني حسين أماني يوسف حسين اسرائيل أسمر محمد .. مجد + +31 +00:03:57,250 --> 00:04:03,590 +أنا آسف .. مجد حاتم أحسين في + +32 +00:04:03,590 --> 00:04:12,350 +.. في طالب ما أخذش ورقة؟ من أنتِ؟ الـ .. إيه؟ + +33 +00:04:12,350 --> 00:04:18,390 +تعالي أخذيها من غيرها؟ طيب انتبهنا .. انتبهنا معي + +34 +00:04:18,390 --> 00:04:20,730 +انتبهنا معي + +35 +00:04:23,620 --> 00:04:28,800 +السؤال الأول طبعًا حله الأسئلة بهدف أن تتعرف كل + +36 +00:04:28,800 --> 00:04:32,580 +طالبة على ما أخطأت أين أخطأت؟ ما الخطأ الذي + +37 +00:04:32,580 --> 00:04:38,220 +ارتكبته؟ وهذا مهم أيضًا إذا أنا شعرت أن أنا أخطأت + +38 +00:04:38,220 --> 00:04:43,400 +في مسألة ما في المرة القادمة أتلافى هذا الخطأ اللي + +39 +00:04:43,400 --> 00:04:49,220 +بيحكي مع بعض أم المنديل الأحمر السؤال + +40 +00:04:49,220 --> 00:04:54,360 +الأول أعرف ما يلي عليه 6 درجات إن الله لا يظلم + +41 +00:04:54,360 --> 00:05:02,520 +مثقال ذرة وإن تك حسنة يضاعفها إن حرف توكيد ونصب + +42 +00:05:02,520 --> 00:05:08,060 +مبني على الفتح لا محل له من الإعراب الله لفظ + +43 +00:05:08,060 --> 00:05:14,260 +الجلالة اسم إن منصوب وعلامة نصبه الفتح الظاهر لا + +44 +00:05:14,260 --> 00:05:18,740 +يظلم لا حرف نفي مبني على السكون لا محل له من + +45 +00:05:18,740 --> 00:05:23,600 +الإعراب يظلم فعل مضارع مرفوع وعلامة رفعه الضم + +46 +00:05:23,600 --> 00:05:29,880 +الظاهرة الفاعل ضمير مستتر جوازا تقديره هو يعود على + +47 +00:05:29,880 --> 00:05:35,640 +الله عز وجل مثقالة مفعول به منصوب وعلامة نصبه + +48 +00:05:35,640 --> 00:05:40,580 +الفتحة الظاهرة ذرة مضاف إليه مجرور وعلامة جره + +49 +00:05:40,580 --> 00:05:46,800 +الكسر الظاهرة وجملة لا يظلم مثقالة ذرة في محل رفع + +50 +00:05:46,800 --> 00:05:53,360 +خبر إنه وإن الواو حرف عطف مبني على الفتح لا محل له + +51 +00:05:53,360 --> 00:05:58,860 +من الإعراب، إن حرف شرط مبني على السكون لا محل له + +52 +00:05:58,860 --> 00:06:06,280 +من الإعراب تك فعل مضارع ناقص، مجزوم، فعل الشرطي، + +53 +00:06:06,280 --> 00:06:12,280 +وعلامة جزمه السكون، على النون المحذوفة للتخفيف، + +54 +00:06:12,280 --> 00:06:19,320 +واسم تك ضمير مستتر جوازا تقديره هي حسنة خبر تك + +55 +00:06:19,320 --> 00:06:26,000 +منصوب علامة نصبه الفتحة الظاهرة يضاعفها فعل مضارع + +56 +00:06:26,000 --> 00:06:31,640 +مجزوم لوقوعه في جواب الشرط والفاعل ضمير مستتر + +57 +00:06:31,640 --> 00:06:37,960 +جوازا تقديره هو والها ضمير متصل مبني على السكون في + +58 +00:06:37,960 --> 00:06:45,170 +محل نصب مفعول به السؤال الثاني خرج الشواهد التالية + +59 +00:06:45,170 --> 00:06:52,110 +ست درجات كل شاهد بدرجتين قال تعالى قالوا طالله + +60 +00:06:52,110 --> 00:06:58,650 +تفتقوا تذكر يوسف موضع الشاهد تفتقوا حيث جاءت فعلًا + +61 +00:06:58,650 --> 00:07:05,450 +مضارعًا من فتئة فعملت عمل فتئة رفعت اسمًا ضميرًا + +62 +00:07:05,450 --> 00:07:12,430 +مستترًا وجوبًا تقديره أنتونصبت خبرًا جملة تذكر يوسف + +63 +00:07:12,430 --> 00:07:20,110 +لسبقها بنفي مقدر لا تفتأ مع وجود القسم طالله + +64 +00:07:20,110 --> 00:07:28,150 +الشاهد الثاني قال تعالى وما محمد إلا رسول قد خلت + +65 +00:07:28,150 --> 00:07:34,650 +من قبله الرسل موضع الشاهد ما حيث جاءت ما حرف نفي + +66 +00:07:34,650 --> 00:07:44,430 +مهملة لأنه انتقض نفي خبرها بإلا وجاء ما بعدها مبتدأ + +67 +00:07:44,430 --> 00:07:52,090 +محمد وخبره رسول الشاهد الثالث أموت أسن يوم الرجام + +68 +00:07:52,090 --> 00:07:58,630 +وإنني يقين لرهن بالذي أنا كائد موضع الشاهد كائد + +69 +00:07:58,630 --> 00:08:10,230 +حيث جاءت اسم فاعل من كادة فعملت عمل كادة رفعت اسمًا + +70 +00:08:10,230 --> 00:08:17,490 +ضميرًا مستترًا وجوبًا تقديره أنا ونصبت خبرًا جملة + +71 +00:08:17,490 --> 00:08:25,450 +فعلية محذوفة تقديرها القاه السؤال الثالث ألف عرف + +72 +00:08:25,450 --> 00:08:31,010 +النسخ لغة واصطلاحًا ثم تحدث عن تأخير خبر كان وجوبًا + +73 +00:08:31,010 --> 00:08:37,370 +بالتفصيل والتمثيل النسخ لغة الإزالة والتغيير + +74 +00:08:37,370 --> 00:08:47,290 +اصطلاحًا تغيير حكم متقدم بحكم متأخر فقط نصف سطر + +75 +00:08:47,290 --> 00:08:55,490 +حالات تأخير خبر كان وجوبًا على الاسم هما حالتان + +76 +00:08:55,490 --> 00:09:04,280 +الأولى إذا كان الخبر محصورًا فيه بإلا أو بإنما + +77 +00:09:04,280 --> 00:09:12,140 +كان زيد إلا قائمًا، إنما كان زيد قائمًا أو كما قال + +78 +00:09:12,140 --> 00:09:18,500 +تعالى وما كان صلاتهم عند البيت إلا مكاء وتصدية + +79 +00:09:18,500 --> 00:09:25,760 +الحالة الثانية إذا خيف اللبس كما لو قلت صار ابني + +80 +00:09:25,760 --> 00:09:32,820 +صديقيًا من السؤال الثالث تحدث بالتفصيل والتمثيل عن + +81 +00:09:32,820 --> 00:09:39,260 +أقسام كاد وأخواتها من حيث المعنى تنقسم كاد + +82 +00:09:39,260 --> 00:09:44,380 +وأخواتها من حيث المعنى إلى ثلاثة أقسام الأول أفعال + +83 +00:09:44,380 --> 00:09:49,960 +المقاربة وهي ما تدل على قرب وقوع الخبر وهي ثلاثة + +84 +00:09:49,960 --> 00:09:56,320 +أفعال كاد وكرب وأوشك كما قال تعالى يكاد زيتها + +85 +00:09:56,320 --> 00:10:02,340 +يضيء أو كما قال الشاعر كرب القلب من جواه يذوب حين + +86 +00:10:02,340 --> 00:10:07,980 +قالوا هند غضوب القسم الثاني أفعال الرجاء وهي ما + +87 +00:10:07,980 --> 00:10:15,360 +تدل على رجاء تحقق الخبر ثلاثة أفعال أيضًا وهي حرى + +88 +00:10:15,360 --> 00:10:19,600 +خلولة وعسى + +89 +00:10:21,450 --> 00:10:26,390 +كما قال تعالى، عسى الله أن يأتي بالفتح، عسى ربكم + +90 +00:10:26,390 --> 00:10:31,830 +أن يرحمكم، أو كما قال سيبويه، لو لقت السماء أن + +91 +00:10:31,830 --> 00:10:37,020 +تمطر، القسم الثالث أفعال الشروع أو الإنشاء وهي التي + +92 +00:10:37,020 --> 00:10:42,420 +تدل على الشروع في إتيان الخبر أي البدء في إنجازه و + +93 +00:10:42,420 --> 00:10:47,540 +التلبس بأول جزء من أجزائه و كما قلت هي أفعال كثيرة + +94 +00:10:47,540 --> 00:10:54,400 +أخذ و شرع و بدأ و هلهل و هله واستهل وقرب و + +95 +00:10:54,400 --> 00:10:59,820 +قام ونذكر عليها أيضًا شاهدًا أو شاهدين السؤال + +96 +00:10:59,820 --> 00:11:04,830 +الرابع مثل لما يلي بجملة مفيدة وطرقت لكن الباب + +97 +00:11:04,830 --> 00:11:11,670 +واسعًا للاختيار بين شاهد قرآني أو شاهد شعري أو من + +98 +00:11:11,670 --> 00:11:17,850 +الحديث الشريف أو جملة من عندك فعل متصرف من أفعال + +99 +00:11:17,850 --> 00:11:23,070 +المقاربة من أفعال المقاربة المتصرفة فعلًا فقط هما + +100 +00:11:23,070 --> 00:11:30,410 +كاد وأوشك لو جئت على كاد بمثال صحيح أو على أوشك + +101 +00:11:30,410 --> 00:11:36,990 +أو على يكاد أو يوشك أو موشك أو كائد يعني التي كتبت + +102 +00:11:36,990 --> 00:11:40,750 +أنا كائد ألقاه باستشعار اللي فيه أنا كائد صحيح + +103 +00:11:40,750 --> 00:11:46,410 +فموشكة أرضنا صحيح يكاد زيتها يضيء صحيح يوشك من فر + +104 +00:11:46,410 --> 00:11:53,330 +من منيتي صحيح توشك السماء أن تمطر صحيح إذا عندنا + +105 +00:11:53,330 --> 00:11:59,450 +أكثر من ايه من اختيار إن النافية إن هو مستوليا على + +106 +00:11:59,450 --> 00:12:04,910 +أحد إن الذين تدعون من دون الله عبادًا مش عبادة لو + +107 +00:12:04,910 --> 00:12:08,510 +كانت عبادة تقول إن الذين تقول القراءة المشهورة و + +108 +00:12:08,510 --> 00:12:13,230 +هي حرف توكيد ونصب لكن نحن نتحدث هنا اللي بتحكي مع + +109 +00:12:13,230 --> 00:12:20,130 +بعض عن إن النافية على قراءة سعيد ابن جبير إن الذين + +110 +00:12:20,130 --> 00:12:25,650 +تدعون من دون الله عبادًا بالنصب وليست بالرفع + +111 +00:12:29,420 --> 00:12:32,820 +كان زائدة احنا درسنا على كان زائدة اكثر من حالة + +112 +00:12:32,820 --> 00:12:35,900 +بين المبتدأ والخبر طبعا هي أن تزادى بلفظ الماضي + +113 +00:12:35,900 --> 00:12:41,020 +وقولنا لو زيدت بلفظ المضارع فهذا شاذ بلفظ الماضي + +114 +00:12:41,020 --> 00:12:43,860 +بين المبتدأ وخبره بين الفعل والفاعل بين الصلة + +115 +00:12:43,860 --> 00:12:47,220 +والموصول بين الصفة والموصوف بين ما وفعل التعجب + +116 +00:12:47,220 --> 00:12:52,740 +خمسة خمسة خيارات لكن أنت تكون ماشد النبي هذا شاذ + +117 +00:12:52,740 --> 00:12:58,450 +على كان المسومة العرابي هذا شاذ أنا أريد مثالًا + +118 +00:12:58,450 --> 00:13:05,190 +صحيحًا وليس مثالًا شاذًا ما تميمية ما محمد كسول ما + +119 +00:13:05,190 --> 00:13:11,030 +محمد قائم ما زيد موجود لكن ما ينفعش نقول ما زيد في + +120 +00:13:11,030 --> 00:13:15,450 +البيت لأن في هذه الحالة ما يمكن أن تكون عاملة + +121 +00:13:15,450 --> 00:13:21,870 +وليست مهملة قلت تميمية التي يأتي خبرها مرفوعًا وليس + +122 +00:13:21,870 --> 00:13:27,860 +منصوبًا ولا مبهمًا كان يكون شبه جملة أو جملة كان + +123 +00:13:27,860 --> 00:13:30,640 +محذوفة النون ما أنتم عندكم في الامتحان فيه كان + +124 +00:13:30,640 --> 00:13:34,200 +محذوفة النون وإن تكوا حسنة يعني الطالب اللي هو + +125 +00:13:34,200 --> 00:13:40,900 +اختاره ذاك وكتبه صحيح خبر كان مقدم عليها يعني + +126 +00:13:40,900 --> 00:13:46,280 +على كان مش على الاسم خبر كان مقدم عليها وجوبًا يعني + +127 +00:13:46,280 --> 00:13:51,120 +على مين الها تعود على كان مش على الاسم كيف كان + +128 +00:13:51,120 --> 00:13:56,820 +عقبته المفسدون كما قال تعالى متى كان الامتحان أو أي + +129 +00:13:56,820 --> 00:14:04,920 +مثال على هذا النمط كان تامة إن كان ذو عسرة فنظيرة + +130 +00:14:04,920 --> 00:14:09,240 +إذا كان الشتاء فادفئون حتى أن بعض الطالبات كتبت + +131 +00:14:09,240 --> 00:14:15,140 +فسبحان الله حين تم سنه اعتبرت صحيح من أخوات كان + +132 +00:14:15,140 --> 00:14:20,960 +مسبوق بنهي وليس بنفي يعني الطالب مثلًا ولا تزل + +133 +00:14:20,960 --> 00:14:26,400 +ذاكره .. صاحي شمر ولا تزل ذاكرتك الموتى، نهي احترم + +134 +00:14:26,400 --> 00:14:30,620 +أباك ولا تفتأ محترمًا إياه، حتى يرضى عنك هذا + +135 +00:14:30,620 --> 00:14:35,060 +المثال اللي أنا قلت لكم أن المصدرية مقترنة بالخبر + +136 +00:14:35,060 --> 00:14:41,000 +وجوبًا، هناك فعلان يقترنان خبرهما بأن المصدرية + +137 +00:14:41,000 --> 00:14:47,780 +وجوبًا، حرى وخلولة أخلو لقطة السماء أن تمطر حرى زيد + +138 +00:14:47,780 --> 00:14:53,840 +أن يأتي أو على نمط هذين المثالين هذا هو حل الامتحان + +139 +00:14:53,840 --> 00:14:59,220 +وهو حل صحيح أقصد به أن تتعرف الطالبة على موطن + +140 +00:14:59,220 --> 00:15:04,000 +الخلل في ورقتها وفي إجابتها علهآ تتفادى هذا + +141 +00:15:04,000 --> 00:15:11,020 +الخطأ أو الخلل في المرات القادمة الآن سأترك لكم + +142 +00:15:11,020 --> 00:15:14,940 +المجال للمراجعة يعني اللي شاف طبعا أنا بعد بحليت + +143 +00:15:14,940 --> 00:15:19,000 +أنا لا أريد من طالب يعني بتقول لي أنا فين أخطأت أين + +144 +00:15:19,000 --> 00:15:23,360 +أخطأت لأن أنا الآن وضعت بحلي للامتحان وضعت أين + +145 +00:15:23,360 --> 00:15:27,400 +أخطأت الطالب الآن الطالب اللي عايز يتراجع و شايف + +146 +00:15:27,400 --> 00:15:34,400 +أنه له حق عندي واحدة واحدة سأأخذ من هنا لما + +147 +00:15:34,400 --> 00:15:38,760 +هي الدور بالدور اللي في السطر الأول في حد هيتراجع + +148 +00:15:38,760 --> 00:15:47,170 +السطر الثاني الثالث تعال يا عزيزي تعال يا عزيزي + +149 +00:15:47,170 --> 00:15:54,770 +يا ريت اللي في الآخر خلكوا معنا تعريف النسق + +150 +00:15:57,600 --> 00:16:01,540 +قلت أنا ما بدي طالب آخر يأتي ويقول لي تعريف النسق + +151 +00:16:01,540 --> 00:16:09,160 +قلت تعريف النسق هو تغير حكم متقدم بحكم متأخر وقلت + +152 +00:16:09,160 --> 00:16:14,240 +لكن في المحاضرة أنا الأصل في المحاضرة أنا المصدر + +153 +00:16:14,240 --> 00:16:19,000 +أما الكتاب فهو مرجع وهناك فرق بين المصدر والمرجع + +154 +00:16:19,000 --> 00:16:24,460 +ما بدي واحد يجي هنا ويقول لي ما هو في الكتاب مكتوب + +155 +00:16:24,460 --> 00:16:30,290 +هكذا على الطالبة أن تحضر المحاضرة وتعرف ماذا .. + +156 +00:16:30,290 --> 00:16:34,030 +وما فائدة حضور المحاضرة إذا كان الكلام كله موجود + +157 +00:16:34,030 --> 00:16:37,730 +في الكتاب والتفسير والمعلومات كلها في الكتاب إذا + +158 +00:16:37,730 --> 00:16:41,870 +لا فائدة من الحضور يكون أنا بدي أخلص من واحد واحد + +159 +00:16:41,870 --> 00:16:46,730 +أخلص على واحد واحد يعني طبعا أنا متعود لو طالب + +160 +00:16:46,730 --> 00:16:51,430 +جاءت .. استني لحظة .. لحظة وراجعت وليس لها .. و + +161 +00:16:51,430 --> 00:16:57,540 +يعني ما طلع لها حق أخسم لها درجة ولا لا ولا نعم ولا + +162 +00:16:57,540 --> 00:17:04,600 +نعم حتى قولي يمكن يطلع لك ترجمة هنا هنا + +163 +00:17:04,600 --> 00:17:10,020 +كائد + +164 +00:17:10,020 --> 00:17:13,480 +قد أتت اسم فاعل متصرف من الفعل كاد وهو اسم وهو من + +165 +00:17:13,480 --> 00:17:17,600 +أفعال المقاربة المتصرفة وإحنا قلنا الشاهد وأنا قلت + +166 +00:17:17,600 --> 00:17:23,730 +قبل قليل اسم فاعل من كاد يعمل عمل كاد ترفع اسما كاد + +167 +00:17:23,730 --> 00:17:30,810 +وتنصب خبرا كاد إذا الشاهد ناقص هأقول ثاني ما فيش + +168 +00:17:30,810 --> 00:17:35,470 +ما نراجعة فيه هذا واحد هذا رياضيات واحد زائد واحد + +169 +00:17:35,470 --> 00:17:40,330 +بيساوي اثنين مش اثنين واحد في المليون اثنين فهمتي + +170 +00:17:40,330 --> 00:17:47,660 +يا بلسم؟ اقعدي لأ الورق بتدخسه عليها درجة ايه؟ لا + +171 +00:17:47,660 --> 00:17:51,700 +تقولي حرام عليك مرة ثانية لما أرتكب إثم من بده + +172 +00:17:51,700 --> 00:17:54,940 +يتراجع ثاني تعالي يا بنتي نشطتي يعني خلاص شجعتي + +173 +00:17:54,940 --> 00:17:58,380 +أنا + +174 +00:17:58,380 --> 00:18:02,060 +.. طيب أنا بدي أنبه تاني مرة اللي بتجيني في تعريف + +175 +00:18:02,060 --> 00:18:06,900 +النسخ وما لقيتش كانت .. مش تعريف هذا تعريف العلماء + +176 +00:18:06,900 --> 00:18:16,370 +أيوه حقصم لها درجة يعني هذا .. أو تغيروا حكم المتقدم + +177 +00:18:16,370 --> 00:18:20,250 +بحكم المتأخر هذا كتبته وأنا مش شايفه وهذا صحيح + +178 +00:18:20,250 --> 00:18:24,670 +وهي زائد درجة وأنا هنا زائد درجة وهي توقيعي + +179 +00:18:24,670 --> 00:18:29,990 +الميمون يلا اروحي غيرها من بدي أتراجع في هذه + +180 +00:18:29,990 --> 00:18:39,450 +الجهة قولي يا بن تعالي مش حط ايش تعالي هنا خلاص + +181 +00:18:39,450 --> 00:18:44,370 +أنا نبات عليك إن الذين تدعون من دون الله عبادًا هذا + +182 +00:18:44,370 --> 00:18:48,810 +المثال الصحيح إن زيد نشيطًا هذا المثال الصحيح إن + +183 +00:18:48,810 --> 00:18:51,330 +زيد نشيطًا هذا المثال الصحيح إن زيد نشيطًا هذا + +184 +00:18:51,330 --> 00:18:51,830 +المثال الصحيح إن زيد نشيطًا هذا المثال الصحيح إن + +185 +00:18:51,830 --> 00:18:55,730 +زيد نشيطًا هذا المثال الصحيح إن زيد نشيطًا هذا + +186 +00:18:55,730 --> 00:18:58,870 +المثال الصحيح إن زيد نشيطًا هذا المثال الصحيح إن زيد نشيطًا هذا + +187 +00:18:58,870 --> 00:19:03,910 +المثال الصحيح إن زيد نشيطًا هذا المثال الصحيح إن + +188 +00:19:03,910 --> 00:19:07,130 +زيد + +189 +00:19:07,130 --> 00:19:11,630 +نشيطًا لأ لأ لأ، أي قرآن يقول لأ، ما هي قراءة، هي + +190 +00:19:11,630 --> 00:19:15,490 +قراءة سعيد بن جبير مش قراءة صحيحة، لأ هذه القراءة + +191 +00:19:15,490 --> 00:19:18,530 +مش قراءة سعيد بن جبير، عبادهم ليست .. الكتاب في + +192 +00:19:18,530 --> 00:19:22,030 +الكتاب مكتوب عند كنة، الآية المشهورة، وأنا + +193 +00:19:22,030 --> 00:19:24,030 +قلت لكم هذا، لو كتبتوا أنا ذاكر أو موجود على + +194 +00:19:24,030 --> 00:19:28,570 +السبورة، إن الذين تدعون من دون الله عبادهم خليكُم + +195 +00:19:28,570 --> 00:19:33,900 +معايا هذه القراءة المشهورة وفي هذه الحالة بتكون إن + +196 +00:19:33,900 --> 00:19:38,580 +حرفها توكيد ونصب قراءة سعيد بن جبير بتقول إن الذين + +197 +00:19:38,580 --> 00:19:43,420 +تدعون من دون الله عبادًا بالنصب فما ترجعوني فيها + +198 +00:19:43,420 --> 00:19:51,060 +مرة ثانية تعالي إليك + +199 +00:19:51,060 --> 00:19:54,280 +بتدخسي + +200 +00:19:54,280 --> 00:20:01,530 +مدرج عليك كتبتي اثنين كتبتي اثنين وين؟ وين؟ هنا اه في + +201 +00:20:01,530 --> 00:20:07,230 +التعريف أنت كنتي في النصر في النسخ هذا كتبتي متى + +202 +00:20:07,230 --> 00:20:12,570 +هذا؟ في الامتحان؟ مش عارف أنا باخد .. بالأمان يعني + +203 +00:20:12,570 --> 00:20:16,430 +إحنا وراء + +204 +00:20:16,430 --> 00:20:24,710 +لأ خليناها بس أكمل هنا خلاص أين؟ اه طبعا لو سمحت + +205 +00:20:29,660 --> 00:20:33,880 +مدام في خطأك بخطأ علامة كاملة وهي درجة يا .. و + +206 +00:20:33,880 --> 00:20:37,960 +لأ خلاص ترجعينيش في فرق هنا .. فرقت لأ بتيجي مصدر + +207 +00:20:37,960 --> 00:20:44,480 +يقعد ايه؟ كائد مش مصدر كون المصدر المصدر .. المصدر + +208 +00:20:44,480 --> 00:20:52,860 +من كان كون وكونك إياه عليك يسيره كيف بتجي مصدر؟ + +209 +00:20:52,860 --> 00:20:56,180 +اه مش عارف أنا ليش مش كتبته وهي و خلاص وريحتوني + +210 +00:20:56,180 --> 00:21:00,130 +عشان أنا بحب أحط غلط على طول أستاذ طبعًا لما تدخل + +211 +00:21:00,130 --> 00:21:04,070 +عليها أن لا .. لأ ما نفعش شوفوا بدكم تفرجوا بين ما + +212 +00:21:04,070 --> 00:21:08,450 +التميمية وما الحجازية المهملة الحجازية ما زيد + +213 +00:21:08,450 --> 00:21:12,110 +قائم لكن التميمية ما إن زيد قائم آسف الحجازية + +214 +00:21:12,110 --> 00:21:16,930 +التميمية ما زيد قائم لكن في حجازية ما إن زيد قائم + +215 +00:21:16,930 --> 00:21:20,790 +هذه حجازية مهملة لدخول إن عليها زيد عليها يعني + +216 +00:21:20,790 --> 00:21:25,490 +اللي أهملت بسبب هي في الأصل حجازية فأهملت لكن + +217 +00:21:25,490 --> 00:21:30,420 +التميمية معروفة ما زيد قائم جوليلأ أنت بدك درجة + +218 +00:21:30,420 --> 00:21:37,820 +ليش مستعجلة يا بنتي روحي + +219 +00:21:37,820 --> 00:21:48,200 +يا بنتي تعالي تعالي اه ماشي خلاص رلبتك معليش + +220 +00:21:56,650 --> 00:22:00,570 +يعني مش واضح الـ .. يعني مش .. يعني نسق حكم متقدم + +221 +00:22:00,570 --> 00:22:05,570 +بحكم متأخر، مش واضح كثير يعني ومع ذلك ومع ذلك + +222 +00:22:05,570 --> 00:22:11,030 +يلا، ها، ايه ماشي، ما شاء الله بسير ثمانية + +223 +00:22:11,030 --> 00:22:13,810 +وعشرين، كويس، يلا يا ابنتي تعالي + +224 +00:22:25,730 --> 00:22:29,490 +يعني أنا مش معقول هذا موجود، مش معقول موجود وأنا + +225 +00:22:29,490 --> 00:22:33,510 +مش شايفه يعني هذا أولًا ثانيًا أنا أنبّهت عليكم + +226 +00:22:33,510 --> 00:22:38,330 +خليكُم معايا، أنبّهت عليكم وقلت لكم ما تكتبوا أكثر + +227 +00:22:38,330 --> 00:22:42,950 +من مثال واحد على الأمثلة تكتبوا مثال واحد، المثال + +228 +00:22:42,950 --> 00:22:46,090 +الأول أصحح عليه المثال الثاني لو كان صحا أعتبره + +229 +00:22:46,090 --> 00:22:50,050 +خطأ اه لأ ما هو أنت كاتبة أنا مثال وأنا صححت عليه + +230 +00:22:50,050 --> 00:22:52,750 +المثال الثاني صح أنا ما لي علاقة اللي علاقة + +231 +00:22:52,750 --> 00:22:55,250 +بالمثال الأول طب ما أنا في السؤال النسق هذا بتقرا لي + +232 +00:22:55,250 --> 00:22:58,050 +كاتبة و مال الخطأ؟ لأ لأ لأ المثال مختلف عن النسق + +233 +00:22:58,050 --> 00:23:02,130 +لأنه ممكن يكون فيه تفسير فيه تفسير لكن أنا أنبّهت + +234 +00:23:02,130 --> 00:23:05,850 +عليه قلت لكم في الأمثلة اكتبوا مثال واحد صحيح بدون + +235 +00:23:05,850 --> 00:23:11,120 +أي تفسير بدون أي شرح وأنا أصحح فقط على المثال + +236 +00:23:11,120 --> 00:23:14,500 +الأول حتى لو كان خطأ لو كان خطأ والمثال الثاني صح + +237 +00:23:14,500 --> 00:23:19,160 +أنا بعتبرها خطأ ونبات عليكُم ولا لأ؟ ما لكم سكتوا + +238 +00:23:19,160 --> 00:23:27,940 +قولي يا بنتي مع السلامة تعالي و + +239 +00:23:27,940 --> 00:23:32,140 +يا أستاذ ما أنتِش منك على مرسيم level أمانة يعني؟ هنا + +240 +00:23:32,140 --> 00:23:37,200 +في عبادة أنت حكيت هي الأصل أنه العبادة صح هنا أنا + +241 +00:23:37,200 --> 00:23:40,600 +في البداية كنت كتبتها اثنين فاتح بعدين شطبتها وأنا + +242 +00:23:40,600 --> 00:23:44,000 +في القصد هذه إني شطبتها بس أنت فكرت إني أحطها ثانيًا + +243 +00:23:44,000 --> 00:23:50,460 +أنا والله فكرت إني أحطيها ثانيًا يعني خلاص طبعًا من + +244 +00:23:50,460 --> 00:23:55,120 +عندها تتراجع ثاني من بدها تتراجع ثاني سلي سلي قلت + +245 +00:23:55,120 --> 00:23:59,680 +اللي كتب كان دم سبحان الله حين تمسوه تبرّتها صح صح؟ + +246 +00:23:59,930 --> 00:24:02,970 +والله أنا يعني مش كل الطالبات في .. طب يا دكتور + +247 +00:24:02,970 --> 00:24:06,290 +يعني اللي كتبتها أنت تكونوا ماجد النبي الصح .. لأ .. + +248 +00:24:06,290 --> 00:24:09,350 +طب ما هي زايدة طب ايش نوع من الشاذة .. الشاذة طيب + +249 +00:24:09,350 --> 00:24:12,010 +حتى لو شاذة .. لأ لأ لأ لأ يا بنتي .. يا بنتي .. + +250 +00:24:12,010 --> 00:24:16,230 +ليه؟ في .. في فرق بين أن أنا أقول هاتي جملة مفيدة + +251 +00:24:16,230 --> 00:24:19,770 +أو تأثري .. طب .. طب .. طب .. طب .. طب .. طب .. طب + +252 +00:24:19,770 --> 00:24:21,150 +طب .. طب .. طب .. طب .. طب .. طب .. طب .. طب .. طب + +253 +00:24:21,150 --> 00:24:23,970 +.. طب .. طب .. طب .. طب .. طب .. طب .. طب .. طب .. + +254 +00:24:23,970 --> 00:24:24,530 +طب + +255 +00:24:28,850 --> 00:24:33,910 +يا بنتي خطأ أنا اليوم لما أقولها بدي مثال يعني أنا + +256 +00:24:33,910 --> 00:24:40,690 +بدي مثال صحيح مش شاذ لما خرجنا أنت تكونوا ماجد والنبي + +257 +00:24:40,690 --> 00:24:45,130 +غمى هذا شاذ زائدة + +258 +00:24:45,130 --> 00:24:50,150 +شذوذًا يا بنتي أنت ما هو أنا هاي القصة ما فيش فايدة + +259 +00:24:50,150 --> 00:24:54,800 +ما فيش فايدة أنا في الصف الثالث الابتدائي كان + +260 +00:24:54,800 --> 00:24:57,500 +الأستاذ عنا الله يرحمه مات يمكن قبل شهرين ثلاثة + +261 +00:24:57,500 --> 00:25:02,480 +فقط الله يرحمه كان كاتب سؤال اللي هو موعد صلاة + +262 +00:25:02,480 --> 00:25:08,580 +الصبح فأنا كاتب من طلوع الفجر إلى صلاة الظهر خطأ + +263 +00:25:08,580 --> 00:25:12,160 +وخصم درجتين ثمانية وثلاثين من أربعين فأنا ظليت + +264 +00:25:12,160 --> 00:25:16,220 +أصيح أبكي طول الحصة ابني خلط أقول له أنا خلاص أنا + +265 +00:25:16,220 --> 00:25:21,320 +هيك يعني أنتوا ما تأخذوش الأمور خلاص أنا أخطأت أعترف + +266 +00:25:21,320 --> 00:25:24,480 +أن أنا أخطأت ما أجادلش في الخطأ لا أجادل في الخطأ + +267 +00:25:24,480 --> 00:25:28,080 +شاذ معناه خطأ أنا .. أنا .. أنا .. وبعدين هي + +268 +00:25:28,080 --> 00:25:30,660 +المسألة في كان الزائدة أما أنا عندي خمس .. خمس + +269 +00:25:30,660 --> 00:25:34,660 +حالات صح بين المبتدأ والخبر وبين الفعل والفاعل + +270 +00:25:34,660 --> 00:25:37,240 +وبين الصلة والموصول وبين الصفة والموصوف وبين + +271 +00:25:37,240 --> 00:25:40,300 +ما هو فعل التعجب أسهل الخمس حالات الصح وأروح ماسك + +272 +00:25:40,300 --> 00:25:43,900 +في الشاذ طب أنا كافر مثل على الشاذ ومثل على الصح + +273 +00:25:43,900 --> 00:25:49,000 +المثل الأول الشاذ خطأ قولي يا بنتي أنا كنت بقى اللي + +274 +00:25:49,000 --> 00:25:53,820 +كان أكرمته اللي ايه؟ اللي كان أكرمته يعني ايش؟ + +275 +00:25:53,820 --> 00:25:57,660 +يعني هذا المثال هيك؟ مثال غلط هذا ما لهوش معنى ايش + +276 +00:25:57,660 --> 00:26:00,520 +اللي كان أكرمته؟ جاء ولا ذهب ولا رأيت ولا ضبط اللي + +277 +00:26:00,520 --> 00:26:03,980 +كان أكرمته؟ ما هو أنا بنتي برضه مثال مفيد يعني يعطي + +278 +00:26:03,980 --> 00:26:06,640 +معنى، ما ينفعش، يعني المثال اللي بدي أعطيه يعني + +279 +00:26:06,640 --> 00:26:12,060 +يعطي معنى، اللي كان أكرمته، ماله؟ في أي سؤال آخر؟ + +280 +00:26:15,210 --> 00:26:21,510 +قلنا زائد شذوذًا زائد شذوذًا لماذا؟ لأنها جاءت بلفظ + +281 +00:26:21,510 --> 00:26:27,910 +المضارع، تجدليش كتير، لاحبش اللي لا يقتنع بسرعة في + +282 +00:26:27,910 --> 00:26:30,850 +أي سؤال آخر، إلى اللقاء في المحاضرة القادمة diff --git a/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/t3iaC4CjuSc.srt b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/t3iaC4CjuSc.srt new file mode 100644 index 0000000000000000000000000000000000000000..5a7315467a9239e8c2f92b9332e9256dd8c0b98f --- /dev/null +++ b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/t3iaC4CjuSc.srt @@ -0,0 +1,1911 @@ +1 +00:00:21,130 --> 00:00:23,590 +أعوذ بالله من الشيطان الرجيم بسم الله الرحمن + +2 +00:00:23,590 --> 00:00:28,390 +الرحيم في المحاضرة الأخيرة كنا قد انتهينا من + +3 +00:00:28,390 --> 00:00:33,630 +الحديث عن لا نافية للجنس واليوم إن شاء الله سنبدأ + +4 +00:00:33,630 --> 00:00:42,610 +في الحديث عن ظن وأخواتها هناك فرق ما بين الحديث عن + +5 +00:00:42,610 --> 00:00:49,860 +لا نافية للجنس وبين الحديث عن ظن وأخواتها الآن لا + +6 +00:00:49,860 --> 00:00:57,380 +نافية للجنس من الأحرف الناسخة من الأحرف الناسخة + +7 +00:00:57,380 --> 00:01:04,740 +التي تدخل على الجملة الاسمية فتنصب المبتدأ اسما + +8 +00:01:04,740 --> 00:01:11,240 +لها وترفع الخبر خبرا لها في + +9 +00:01:11,240 --> 00:01:15,100 +مقابل ظن وأخواتها التي تدخل على الجملة الاسمية + +10 +00:01:15,100 --> 00:01:17,300 +فتنصب + +11 +00:01:18,720 --> 00:01:25,900 +المبتدأ مفعولا أول وتنصب الخبر مفعولا ثانيا إذا هي + +12 +00:01:25,900 --> 00:01:32,280 +لا تغير حكم المبتدأ أو الخبر بل تغير حكم المبتدأ + +13 +00:01:32,280 --> 00:01:40,860 +والخبر معاها هي أفعال لكنها أفعال ناسخة وليست + +14 +00:01:40,860 --> 00:01:48,540 +ناقصة وعرفنا قبل قليل أنها أفعال ناسخة لأنها تنسخ + +15 +00:01:48,540 --> 00:01:57,300 +حكم المبتدأ والخبر معاها لكنها ليست ناقصة لأنها لا + +16 +00:01:57,300 --> 00:02:02,640 +تحتاج إلى خبرها لإكمال معناها هذا أولا وثانيا + +17 +00:02:02,640 --> 00:02:11,140 +لتمام الحدث فيها نحن عرفنا أن الأفعال الناقصة سميت + +18 +00:02:11,140 --> 00:02:18,140 +كذلك إما لأنها تحتاج إلى الخبر أو لنقص الحدث فيها + +19 +00:02:18,140 --> 00:02:26,380 +وهذان الشيئان غير موجودين في ظن وأخواتها ولذلك قال + +20 +00:02:26,380 --> 00:02:35,160 +ال نحاة إنها أفعال ناسخة وليست ناقصة أما + +21 +00:02:35,160 --> 00:02:40,830 +المبتدأ والخبر فهي ما يحتاجها أو ما تحتاج هذه + +22 +00:02:40,830 --> 00:02:47,270 +الأفعال ولا تستغني عن المفعولين بمعنى أنه لا يجوز + +23 +00:02:47,270 --> 00:02:51,130 +أن نستغني لا عن المفعول الأول ولا عن المفعول + +24 +00:02:51,130 --> 00:02:57,150 +الثاني لأنهم ركنان أساسيان في الجملة نحن لا + +25 +00:02:57,150 --> 00:03:02,130 +نستطيع أن نستغني عن المبتدأ أو الخبر وكذلك لا + +26 +00:03:02,130 --> 00:03:07,210 +نستطيع أن نستغني عن المفعول الأول أو المفعول الثاني + +27 +00:03:07,210 --> 00:03:13,870 +في باب ظن وأخواتها إذا أعود فأقول ظن وأخواتها هي + +28 +00:03:13,870 --> 00:03:19,610 +أفعال ناسخة وليست ناقصة تدخل على الجملة الاسمية + +29 +00:03:19,610 --> 00:03:24,890 +المكونة من المبتدأ والخبر فتنصب المبتدأ مفعولا أول + +30 +00:03:24,890 --> 00:03:33,060 +وتنصب الخبر مفعولا ثانيا وهي تنقسم إلى قسمين أفعال + +31 +00:03:33,060 --> 00:03:38,700 +قلوب وأفعال تحويل، هتسأل ليه يا بنتي؟ أفعال قلوب و + +32 +00:03:38,700 --> 00:03:44,700 +أفعال إيه؟ تحويل أفعال + +33 +00:03:44,700 --> 00:03:49,700 +القلوب هي الأفعال التي معانيها تستقر في القلب أو + +34 +00:03:49,700 --> 00:03:58,340 +تتصل بالقلب نحن نتحدث عن أفعال لا تتصل بأفعال + +35 +00:03:58,340 --> 00:04:04,760 +الجوارح بل بالقلب معانيها تتصل بالقلب ولا تتصل + +36 +00:04:04,760 --> 00:04:11,760 +بأحد الجوارح ولذلك سماها النحاة أفعال القلوب كالشك + +37 +00:04:13,760 --> 00:04:22,240 +واليقين والحزن والفرح والفهم والعلم والإنكار + +38 +00:04:22,240 --> 00:04:29,160 +عندما أقول أشك في كذا هذا شك قلبي أفهم كذا أعلم + +39 +00:04:29,160 --> 00:04:37,320 +كذا أحزن أفرح أنكر هذه كلها أمور قلبية وليس لها + +40 +00:04:37,320 --> 00:04:41,680 +علاقة بالحس أو بالجوارح + +41 +00:04:42,960 --> 00:04:48,420 +وقسم النحاة أفعال القلوب إلى قسمين أفعال يقين + +42 +00:04:48,420 --> 00:04:57,000 +وأفعال رجحان ومعنى أفعال يقين يعني أفعال يمكن أن + +43 +00:04:57,000 --> 00:05:03,250 +تحدث يقينا أما أفعال الرجحان فهي الأفعال التي يمكن + +44 +00:05:03,250 --> 00:05:08,230 +أن تحدث أو يمكن أن لا تحدث، يمكن أن تقع ويمكن أن + +45 +00:05:08,230 --> 00:05:13,550 +لا تقع، أما أفعال اليقين فوقعها حتمي، ووقعها + +46 +00:05:13,550 --> 00:05:25,420 +يقيني، وهي خمسة أفعال رأى علمه وجده دراه تعلم بمعنى + +47 +00:05:25,420 --> 00:05:33,500 +علم هذه هي خمسة أفعال هي أقسام الأفعال اليقينية + +48 +00:05:33,500 --> 00:05:38,940 +وهي في الأصل أفعال قلوب يعني هي أفعال قلوب تدل على + +49 +00:05:38,940 --> 00:05:44,100 +اليقين كام فعل؟ خمسة أما القسم الثاني فهو أفعال + +50 +00:05:44,100 --> 00:05:53,110 +الرجحان وهي ثمانية أفعال خالة، ظنة، حسبة، زعمة، + +51 +00:05:53,110 --> 00:06:03,510 +عدة، حجة، جعل بمعنى اعتقد، وهب بسكون الباء بمعنى + +52 +00:06:03,510 --> 00:06:11,670 +ظن أو افترض، هذه ثمانية أفعالهي أفعال قلوب لكنها + +53 +00:06:11,670 --> 00:06:17,570 +تدل على الرجحان الخمسة الأولى هي أفعال قلوب لكنها + +54 +00:06:17,570 --> 00:06:24,750 +تدل على اليقين سنبدأ بهذه الأفعال فعلا فعلا ونبدأ + +55 +00:06:24,750 --> 00:06:31,950 +بأفعال القلوب التي تدل على اليقين وأولها رأى فعندما + +56 +00:06:31,950 --> 00:06:38,070 +أقول رأيت الهلال بازغا، معنا ذلك إن هذا من باب اليقين + +57 +00:06:38,070 --> 00:06:42,790 +وليس إن أنا رأيته أو ما رأيتهش، لأ رأيته + +58 +00:06:42,790 --> 00:06:50,550 +يعني إيه؟ تأقنت من رؤيته انظر إلى قولي الشاعر رأيت + +59 +00:06:50,550 --> 00:06:59,010 +الله أكبر كل شيء محاولة وأكثرهم جنودا رأيت في هذا + +60 +00:06:59,010 --> 00:07:06,070 +البيت بمعنى تيقنته لأنه يتحدث عن الله عز وجل رأيت + +61 +00:07:06,070 --> 00:07:12,230 +الله ما يمكن أن يكون هنا رأى بمعنى آخر غير بمعنى + +62 +00:07:12,230 --> 00:07:19,310 +تيقنته اعتقدته موضع الشاهد في هذا البيت رأيته حيث + +63 +00:07:19,310 --> 00:07:25,330 +جاءت فعلًا من أفعال القلوب التي تدل على اليقين + +64 +00:07:25,330 --> 00:07:32,050 +نصبت مفعولين لفظ الجلالة المفعول الأول وأكبر + +65 +00:07:32,050 --> 00:07:40,730 +المفعول الثاني نعم يا بنتي قولي اليقين + +66 +00:07:40,730 --> 00:07:46,510 +والمفعول + +67 +00:07:46,510 --> 00:08:01,360 +الثاني أكبر الفعل .. الفعل الثاني درى الفعل + +68 +00:08:01,360 --> 00:08:07,040 +الثاني علمه علمت زيدا أخاك بمعنى تأقنت طبعا هذا + +69 +00:08:07,040 --> 00:08:13,490 +بخلافي أن أقول ظننت زيدا أخاك و شوف الفرق شاسع بين + +70 +00:08:13,490 --> 00:08:18,850 +الجملتين علمته بمعنى إن أنا تيقنت إن زيدا أخاك لكن + +71 +00:08:18,850 --> 00:08:24,310 +ظننته بمعنى إن أنا فيها شكل أمر ليس يقينيا بل هو + +72 +00:08:24,310 --> 00:08:29,930 +يرزح تحت الشك ولاحظوا علمته زيدا أخاك أيضا نصبت + +73 +00:08:29,930 --> 00:08:37,610 +مفعولين زيدا مفعول أول وأخاك مفعول ثاني وجده الفعل + +74 +00:08:37,610 --> 00:08:41,610 +الثالث من أفعال القلوب التي تدل على اليقين كما جاء + +75 +00:08:41,610 --> 00:08:47,450 +في قول الله عز وجل وإن وجدنا أكثرهم لفاسقين وإن + +76 +00:08:47,450 --> 00:08:54,170 +وجدنا أكثرهم لفاسقين وجدنا معنى تيقننا من وجودهم + +77 +00:08:54,170 --> 00:08:59,210 +وجدنا أكثرهم لفاسقين بمعنى أننا كان عندنا أو + +78 +00:08:59,210 --> 00:09:05,460 +وجدناهم يقينيا فوجد موضع الشاهد جاء فعلا من أفعال + +79 +00:09:05,460 --> 00:09:12,300 +القلوب التي تدل على اليقين نصبت مفعولين أكثرهم + +80 +00:09:12,300 --> 00:09:17,840 +مفعول به أول وفاسقين مفعول به ثاني، من أتين + +81 +00:09:17,840 --> 00:09:22,320 +للشاهد؟ نعم هناك موضع الشاهد وجدنا حيث جاء فعلا + +82 +00:09:22,320 --> 00:09:25,600 +من أفعال القلوب التي تدل على اليقين فنصبت مفعولين + +83 +00:09:25,600 --> 00:09:30,810 +المفروض الأول أكثرهم المفروض الثاني فاسقين + +84 +00:09:33,040 --> 00:09:37,460 +الفعل الرابع من أفعال القلوب التي تدل على اليقين + +85 +00:09:37,460 --> 00:09:43,380 +كما جاء في قول الشاعر دريتا الوفية العهد يا عرو + +86 +00:09:43,380 --> 00:09:50,960 +فاغتبط فإن اغتباطا بالوفاء حميده دريتا الوفية + +87 +00:09:50,960 --> 00:10:00,850 +العهد يا عرو فاغتبط فإن اغتباطا بالوفاء حميده واضح + +88 +00:10:00,850 --> 00:10:07,050 +أن دريتا فعل مبني للمجهول، والأصل فيه درى، يعني + +89 +00:10:07,050 --> 00:10:12,710 +الفعل المبني للمعلوم منه إيه؟ درى، ودرى يتعدى إلى + +90 +00:10:12,710 --> 00:10:18,970 +مفعولين، أصلهم المبتدأ والخبر، لكن إذا بني الفعل + +91 +00:10:18,970 --> 00:10:26,480 +الذي يتعدى إلى مفعولين، إذا بني للمجهول فإن المفعول + +92 +00:10:26,480 --> 00:10:32,520 +الأول يقام نائبا عن الفاعل هذا في الأصل يعني الأصل + +93 +00:10:32,520 --> 00:10:38,360 +الأصل في المسألة أن يقام المفعول الأول نائبا عن + +94 +00:10:38,360 --> 00:10:42,720 +الفاعل ويجوز + +95 +00:10:42,720 --> 00:10:52,400 +إقامة المفعول الثاني إذا أمنا اللبس بمعنى + +96 +00:10:52,400 --> 00:11:00,110 +لو قلت مثلا كسوت زيدا ثوبا كسوت زيدا هذا المفعول + +97 +00:11:00,110 --> 00:11:06,670 +الأول وثوبا هو المفعول الثاني لو بنيت الفعل + +98 +00:11:06,670 --> 00:11:14,970 +للمجهول وقلت كسيت هقول زيد ثوبا زيد بيصير نائب الفعل + +99 +00:11:15,980 --> 00:11:20,240 +ولو سألتكوا كسي زيد ثوبا أين المفعول الأول + +100 +00:11:20,240 --> 00:11:26,300 +هتقول لي زيد الذي أصبح نائبا عن الفاعل الآن دريتا + +101 +00:11:26,300 --> 00:11:41,920 +الوفية العهد أصلها درى الناس أنت الوفية العهد كلمة + +102 +00:11:41,920 --> 00:11:47,110 +الناس هي الفاعل وأنت مفعول أول والوفية المفعول + +103 +00:11:47,110 --> 00:11:54,510 +الثاني لكن لما بني الفعل للمجهول أصبح دريتا و + +104 +00:11:54,510 --> 00:12:00,390 +حدث الفاعل للعلم به وهو كلمة الناس ثم أقيم + +105 +00:12:00,390 --> 00:12:06,980 +المفعول الأول اللي هو إيه أنت نائبا عن الفاعل لكنه + +106 +00:12:06,980 --> 00:12:12,140 +لا يبقى على صورته كضمير منفصل بل يصبح ضميرا إيه؟ + +107 +00:12:12,140 --> 00:12:18,140 +متصلا ويقابل أنت الضمير المنفصل من الضمائر المتصلة + +108 +00:12:18,140 --> 00:12:24,660 +المخاطبة فيصبح .. تصبح الكلمة دريتا الوفية أين + +109 +00:12:24,660 --> 00:12:30,000 +نائب الفاعل؟ التاء وأين المفعول الأول؟ التاء أيضا + +110 +00:12:30,000 --> 00:12:34,480 +المفعول الأول التاء أما الوفية فتبقى المفعول الثاني + +111 +00:12:36,960 --> 00:12:42,860 +دريتا الوفية التاء هي المفعول الأول التي أصبحت + +112 +00:12:42,860 --> 00:12:46,860 +نائبا عن الفاعل والوفية هي المفعول الثاني طبعا معنى + +113 +00:12:46,860 --> 00:12:53,060 +البيت معنى جميل يقول دريتا الوفية العهد يا عرو + +114 +00:12:53,060 --> 00:12:59,080 +واحد اسمه عرو أو عروة عروة فاغتبط يعني افرح بل + +115 +00:12:59,080 --> 00:13:05,110 +الاغتباط درجة أعلى من الفرح والسعادة والسرور يعني + +116 +00:13:05,110 --> 00:13:12,330 +الناس علموا أنك وفي العهد تفي بعهدك فاغتبط افرح + +117 +00:13:12,330 --> 00:13:16,810 +فسألوا لماذا سألوا عرو هذا لماذا افرح لماذا اغتبط + +118 +00:13:16,810 --> 00:13:22,730 +قال لأن وفاء لأن اغتباطا بالوفاء حميده لأن الذي + +119 +00:13:22,730 --> 00:13:29,010 +اغتبط بوفائه هو يعني هذا أمر محمود شيء محمود وليس + +120 +00:13:29,010 --> 00:13:35,690 +شيء إيه مذموم أن تغتبط لأنك وفي بالعهد والذين يفون + +121 +00:13:35,690 --> 00:13:40,810 +بالعهد يعني هم الرجال الرجال وليس القصد هنا الفرق + +122 +00:13:40,810 --> 00:13:48,090 +بين المذكر والمؤنث لأ القصد بقوة من يفي بعهده سواء + +123 +00:13:48,090 --> 00:13:55,590 +كان رجلا أو امرأة موضع الشاهد دريتا جاء فعلًا + +124 +00:13:55,590 --> 00:14:03,590 +مبنيا للمجهول من أفعال القلوب التي تدل على اليقين + +125 +00:14:04,760 --> 00:14:11,600 +نصبت مفعولين تاء المخاطب التي أصبحت نائبا عن + +126 +00:14:11,600 --> 00:14:16,960 +الفاعل هي المفعول الأول والوفية هي المفعول الثاني + +127 +00:14:16,960 --> 00:14:23,080 +أعيد الشاهد مرة ثانية موضع الشاهد دريتا حيث جاء + +128 +00:14:23,080 --> 00:14:29,700 +الفعل دريتا فعلًا مبنيا للمجهول من أفعال القلوب + +129 +00:14:29,700 --> 00:14:38,410 +التي تدل على اليقين نصبت مفعولين تاء المخاطب التي + +130 +00:14:38,410 --> 00:14:44,310 +أصبحت نائبا عن الفاعل هي المفعول الأول والوفية هي + +131 +00:14:44,310 --> 00:14:49,450 +المفعول الثاني مين تعيد للشاهد؟ طيب نسمع هنا نعم + +132 +00:14:49,450 --> 00:14:54,390 +الشاهد دريدا حيث جاء فعل مبني لمجهول نفع القلوب + +133 +00:14:54,390 --> 00:15:01,350 +التي تدل على اليقين وهو المفروض + +134 +00:15:01,350 --> 00:15:05,650 +الأول والمفروض الثاني هو كلمة الوفية وهو كلمة إيه؟ + +135 +00:15:05,650 --> 00:15:10,130 +الوفية هذا واضح نعرف البيت دريتا الوفية العهد يا + +136 +00:15:10,130 --> 00:15:14,610 +عرو اغطبط فإن ابتباطا بالوفاء حميد ونبدأ من عند + +137 +00:15:14,610 --> 00:15:16,490 +كنة دريتا + +138 +00:15:20,510 --> 00:15:25,310 +بل على السكون لاتصاله بتاء الفاعل، بتاء المخاطب هي + +139 +00:15:25,310 --> 00:15:30,970 +تاء فاعل، إذا لما اتصل الفعل الماضي بتاء المخاطب + +140 +00:15:30,970 --> 00:15:35,350 +اللي هي تاء الفاعل، بنية على .. إذا فعل ماضي مبني + +141 +00:15:35,350 --> 00:15:42,010 +للمجهول مبني على السكون، لاتصاله بتاء الفاعل التي + +142 +00:15:42,010 --> 00:15:43,130 +جنبك، أكملِي + +143 +00:15:48,180 --> 00:15:55,960 +بل في محل رفع نائب فاعل ولو سؤلنا أين المفعول + +144 +00:15:55,960 --> 00:16:02,280 +الأول هنعرف هو لاحظوا معايا هذا أمر بديهي أن الفعل + +145 +00:16:02,280 --> 00:16:07,600 +المبني للمجهول نائب الفاعل هو المفعول به لو كان + +146 +00:16:07,600 --> 00:16:10,600 +يتعدى إلى مفعولين هو المفعول به الأول إلا في + +147 +00:16:10,600 --> 00:16:14,900 +حالات أخرى يجوز فيها أن يقام المفعول الثاني يعني في + +148 +00:16:14,900 --> 00:16:21,180 +الفعل كسَى يجوز أن أقول كسَى زيدا ثوبًا جاهزًا لأمن + +149 +00:16:21,180 --> 00:16:27,080 +اللبس، ما معنى أمن اللبس؟ أمن + +150 +00:16:27,080 --> 00:16:31,600 +اللبس معناه أن أستطيع أن أفرق بسهولة بين المفعول + +151 +00:16:31,600 --> 00:16:35,200 +الأول والمفعول الثاني لأنه له أمانية قصوى وهذا + +152 +00:16:35,200 --> 00:16:38,380 +ستدرسونه إن شاء الله في النحو الشريعة 2 التي لن + +153 +00:16:38,380 --> 00:16:41,340 +يدرس في نحو الشريعة 2 في نائب الفعل هتدرس هذا + +154 +00:16:41,340 --> 00:16:47,780 +بالتفصيل، بحكي إيه اللي هياخده؟ بمعنى .. بمعنى .. + +155 +00:16:47,780 --> 00:16:53,820 +بمعنى أن الأصل .. الأصل في الأفعال التي تتعدى إلى + +156 +00:16:53,820 --> 00:16:56,980 +مفعولين أن أميز بين الأول والثاني، لماذا؟ لأن + +157 +00:16:56,980 --> 00:17:00,420 +الأول هو الفاعل في المعنى، إنه هقالوا، المفعول + +158 +00:17:00,420 --> 00:17:04,200 +الأول هو الفاعل في المعنى، كيف؟ يعني لو قلت أعطيت + +159 +00:17:04,200 --> 00:17:07,470 +زيدًا درهمًا، من الذي أخذ الدرهم؟ هو المفعول الأول + +160 +00:17:07,470 --> 00:17:12,690 +كسَى زيدًا جبةً أو ثوبًا، زيد هو الفاعل في المعنى، لا + +161 +00:17:12,690 --> 00:17:15,450 +تقول إن أنت بتقول فاعل، طيب هو هذا منصوب، لأ، هنا + +162 +00:17:15,450 --> 00:17:19,290 +أتحدث عن الفاعل إيه في المعنى، يعني الذي أخذ الجبة + +163 +00:17:19,290 --> 00:17:23,410 +والذي أخذ الدرهم هو زيد، إذًا هو فاعل في المعنى، هو + +164 +00:17:23,410 --> 00:17:26,850 +المفعول الأول، والثاني هو المفعول الثاني، ولذلك لابد + +165 +00:17:26,850 --> 00:17:30,370 +أن أميزه بين المفعول الأول والمفعول الثاني، إن + +166 +00:17:30,370 --> 00:17:35,660 +استطعتُ التمييز بسهولة بين الأول والثاني، أجوز إقامة + +167 +00:17:35,660 --> 00:17:38,940 +الثاني، طيب لم أستطع، يجب إقامة الأول، يعني واحد + +168 +00:17:38,940 --> 00:17:45,860 +قال أعطيت زيدًا عمرًا، واحد يتجال، أعطيت زيدًا عمرًا، + +169 +00:17:45,860 --> 00:17:51,410 +هل نستطيع نميز بين المفعول إلا بتقديمه؟ يعني المُقدَّم + +170 +00:17:51,410 --> 00:17:55,530 +منهما هو .. ليه؟ لأن زيد وعمر يمكن أن يكون معطي و + +171 +00:17:55,530 --> 00:17:58,430 +آخر في نفس الوقت، اثنان، ممكن واحد يدّ التاني يعني + +172 +00:17:58,430 --> 00:18:01,610 +يكون .. يكون زيد الذي أخذ عمر أو عمر الذي أخذ زيد + +173 +00:18:01,610 --> 00:18:06,230 +ولذلك إنه هقالوا إذا خِيف اللبس كما في هذا المثال + +174 +00:18:06,230 --> 00:18:12,210 +يجب تقدي .. يجب إقامة المفعول الأول المُقدَّم ولا + +175 +00:18:12,210 --> 00:18:15,570 +يجوز إقامة الثاني .. يقول أعطي زيد عمرًا .. ما ينفعش + +176 +00:18:15,570 --> 00:18:19,550 +أقول أعطي زيد عمر لأن أنا مش عارف الأول والثاني + +177 +00:18:20,210 --> 00:18:26,490 +فإذا قُمنا للبس كما قلتُ أعطي زيدًا جبةً أو أعطي زيدًا + +178 +00:18:26,490 --> 00:18:31,810 +جبةً جاهزًا لأنه معروف إن زيد هو الذي هياخد الجبة مش + +179 +00:18:31,810 --> 00:18:35,950 +الجبة التي هتاخد زيد، زي ما قلنا إحنا في مسألة + +180 +00:18:35,950 --> 00:18:41,710 +الفاعل والمفعول به، ضرب موسى عيسى، موسى الفاعل وعيسى + +181 +00:18:41,710 --> 00:18:47,350 +لكن لو أكل زيد، لو أكل أسف الكماثرة موسى، عارفين أن + +182 +00:18:47,350 --> 00:18:49,850 +موسى هو الفاعل لأن الكماثرة لا تأكل، هي التي + +183 +00:18:49,850 --> 00:18:56,150 +بتأكلها، هذا هو، يعني مسألة أمن اللبس ومخافة اللبس + +184 +00:18:56,150 --> 00:19:00,830 +نعود مرة ثانية نقول التاء كما قالت أختُه، كنا تاء + +185 +00:19:00,830 --> 00:19:05,890 +المخاطب، ضمير متصل مبني على الفتح في محل رفع نائب + +186 +00:19:05,890 --> 00:19:10,310 +فاعل، وإحنا عارفين أن نائب الفاعل هو المفعول الأول + +187 +00:19:10,310 --> 00:19:12,390 +الذي عليها الدور الوفية + +188 +00:19:14,970 --> 00:19:18,950 +يجب مفعول به ثاني منصوب وعلامة نصبه الفتحة الظاهرة + +189 +00:19:18,950 --> 00:19:25,070 +على آخره مضاف + +190 +00:19:25,070 --> 00:19:31,570 +إليه مجرور وعلامة جره الكسرة الظاهرة، يا حرف نداء + +191 +00:19:31,570 --> 00:19:35,990 +مبني على السكون + +192 +00:19:35,990 --> 00:19:41,670 +محل له من الإعراب، الذي عليها الدور، عرو، طبعًا هو + +193 +00:19:41,670 --> 00:19:45,650 +منادى مرخم لأن إحنا قلنا أصله عروة، ودرسنا إحنا + +194 +00:19:45,650 --> 00:19:49,570 +في صاحي شمر ولا تزل ذاكرة الموت، إذا كنتوا ذاكرات + +195 +00:19:49,570 --> 00:19:53,630 +قلنا صاحي هذا منادى مرخم، ونستطيع أن نتعرف على + +196 +00:19:53,630 --> 00:19:57,990 +المنادى المرخم بأنه بيُحذف آخر حرف أصلي منه، فعرو + +197 +00:19:57,990 --> 00:20:03,150 +منادى مرخم مبني على الضم في محل نصب، فاغطبي التي + +198 +00:20:03,150 --> 00:20:03,650 +وراها + +199 +00:20:09,260 --> 00:20:13,360 +إيك با صحيّة، إيك با اغتبطي، الفاء حرف عطف مبني على + +200 +00:20:13,360 --> 00:20:17,940 +الفتح لما يحل له من الإعراب، اغتبطي فعل أمر مبني على + +201 +00:20:17,940 --> 00:20:24,060 +السكون، التي جنبك أين الفاعل؟ ضمير مستتر + +202 +00:20:24,060 --> 00:20:30,080 +وجوبًا تقديره أنت، التي عليها الدور، فإن الفاء حرف + +203 +00:20:30,080 --> 00:20:33,820 +تعليل، حكمه الفتح، ومحله من الإعراب، وإن حرف + +204 +00:20:33,820 --> 00:20:39,310 +توكيد ومُصطلح، طبعًا تعليل لأن أنا قلت لكوا لأن السامع + +205 +00:20:39,310 --> 00:20:42,210 +قال لماذا؟ قال لأن اغتبطًا، يعني علا، الجاب العلم، + +206 +00:20:42,210 --> 00:20:46,730 +لماذا الفرح؟ لأن اغتبطًا، فالفاء تعليلية، حرف مبني + +207 +00:20:46,730 --> 00:20:52,190 +على الفتح لما يحل له من الإعراب، وإن حرف توكيد ونصب + +208 +00:20:52,190 --> 00:20:56,290 +مبني أيضًا على الفتح لما يحل له من الإعراب، اغتبطًا + +209 +00:20:56,290 --> 00:21:02,890 +.. صحيح، اسم إن منصوب وعلامة نصبه الفتح الظاهر على + +210 +00:21:02,890 --> 00:21:04,250 +آخره بالوفاء + +211 +00:21:09,810 --> 00:21:13,890 +صحيح بالوفاء جار ومجرور، الباء حرف جر مبني على + +212 +00:21:13,890 --> 00:21:17,790 +الكسري لما يحل له من الإعراب، والوفاء اسم مجرور + +213 +00:21:17,790 --> 00:21:23,090 +بالباء وعلامة جره الكسرة الظاهرة، حميدًا خبر إن + +214 +00:21:23,090 --> 00:21:31,610 +مرفوع وعلامة رفعه الضمة الظاهرة على آخره، ده + +215 +00:21:31,610 --> 00:21:36,020 +أي فعل؟ لو ماكنتش إن، لو قلنا اغتبطي، اغتبطًا، بتكون + +216 +00:21:36,020 --> 00:21:39,360 +.. لكن فاغطبطي هذه جملة كاملة المعنى، دورية، + +217 +00:21:39,360 --> 00:21:43,020 +الوفية، العهد، يعروا فاغطبطي، خلاص، جملة كاملة + +218 +00:21:43,020 --> 00:21:46,680 +المعنى، فإن اغتبطًا هذه جملة أخرى، لكن لو كان + +219 +00:21:46,680 --> 00:21:50,300 +اغتبطي يعروا اغتبطًا، كنا قلنا مفعول مطلق، نفس + +220 +00:21:50,300 --> 00:21:53,840 +الجملة، يعني تؤدي معنى في الجملة، لكن الآن صارت + +221 +00:21:53,840 --> 00:22:00,760 +جملة أخرى، أصبحت جملة أخرى، قول يا بنت، ينفع طبعًا + +222 +00:22:00,760 --> 00:22:05,260 +مفعول به للوفي، ينفع ونصّ تلت تربع، الفعل الخامس والـ + +223 +00:22:05,260 --> 00:22:09,720 +أخير من أفعال القلوب التي تدل على اليقين، تَعَلَّمْ، و + +224 +00:22:09,720 --> 00:22:15,600 +قلتُ سابقًا، تَعَلَّمْ بمعنى علّم، فعل أمر بمعنى علّم، وهذا + +225 +00:22:15,600 --> 00:22:22,360 +درستموه أيضًا عند دراسة الفعل الجامد والمتصرف في + +226 +00:22:22,360 --> 00:22:28,870 +متطلبات الجامعة نحو الصرف، وعرفنا أيامها سقى الله تلك + +227 +00:22:28,870 --> 00:22:33,990 +الأيام وساقها، أن الأفعال الجامدة هي الأفعال التي + +228 +00:22:33,990 --> 00:22:39,290 +تلازم صورة واحدة لا تفارقها، وعندنا في اللغة + +229 +00:22:39,290 --> 00:22:46,270 +العربية أفعال تلازم صورة الماضي كثيرة، عسى وليس + +230 +00:22:46,270 --> 00:22:52,640 +وبئس ونعمة وحبذا ولا حبذا وغيرها، أما الأفعال + +231 +00:22:52,640 --> 00:22:56,920 +الجامدة التي تلازم صورة المضارع فلا وجود لها في + +232 +00:22:56,920 --> 00:23:03,300 +اللغة العربية، يتبقى عندنا الأفعال الجامدة التي + +233 +00:23:03,300 --> 00:23:10,200 +تلازم صورة الأمر، هما فعلان فقط، الوهب بمعنى افترض + +234 +00:23:10,200 --> 00:23:16,120 +وتعلم بمعنى أعلم، إذا نحن نتكلم عن تعلم بمعنى أعلم + +235 +00:23:16,120 --> 00:23:21,020 +فعل أمر، مش يتعلموا، تتعلموا، متعلمًا إيه؟ لأ، هذا + +236 +00:23:21,020 --> 00:23:24,960 +فعل متصرف، هذا .. هذا .. هذا ليس لنا .. هذا فعل + +237 +00:23:24,960 --> 00:23:30,420 +متصرف، مش جامد، نحن نتحدث عن الفعل الجامد الذي يلازم + +238 +00:23:30,420 --> 00:23:36,020 +فقط صورة الأمر بمعنى علّم، كما قال الشاعر، تعلمْ شفاء + +239 +00:23:36,020 --> 00:23:43,300 +النفس، قهر عدوها، فبالغ بلطف في التحايل والمكر، + +240 +00:23:43,300 --> 00:23:48,930 +النفس دائماً تشفى من عللها، طبعًا سواء كانت علّة + +241 +00:23:48,930 --> 00:23:52,830 +نفسية وهي الأكثر، وعلّة جسدية وهي الأقل، يعني + +242 +00:23:52,830 --> 00:23:56,010 +مش معقول واحد عنده مرض القلب لما بيهزم عدوه بيشفى + +243 +00:23:56,010 --> 00:23:59,370 +من القلب، والله ممكن، يعني احتمال يعني، احتمال أنه + +244 +00:23:59,370 --> 00:24:04,530 +بيشفى، رب كريم، لكن الأكثر هي علّة ليه؟ نفسية، من + +245 +00:24:04,530 --> 00:24:09,390 +الذل والإهانة والقهر وغيرها، بيشفى عندما يهزم عدوه، ولذلك بيقول الشعر، بيقول بالغ بلطف في التحايل + +246 +00:24:09,390 --> 00:24:14,310 +والمكر، يعني أن إن استطعت أن تهزم عدوك بالمكر + +247 +00:24:14,310 --> 00:24:21,550 +والخداع فلا بأس، المهم أنك إيه أن تهزمه فتشفي صدرك + +248 +00:24:21,550 --> 00:24:26,890 +ونفسك، وهذا وعدٌ من الله عز وجل، لأن هزيمة الأعداء + +249 +00:24:26,890 --> 00:24:31,610 +فيها إيه؟ شفاء لصدور قوم مؤمنين، ونحن شعرنا بجزء من + +250 +00:24:31,610 --> 00:24:37,790 +الشفاء في الأيام الماضية، يعني جزء مقدمة تمهيد يعني + +251 +00:24:37,790 --> 00:24:42,310 +إيه للشفاء الكامل إن شاء الله الذي سيأتي لاحقًا + +252 +00:24:42,310 --> 00:24:46,270 +ومدان، بدأنا في شفاء صدورنا، سيأتي الوقت الذي يعني + +253 +00:24:46,270 --> 00:24:51,990 +تشفي فيه تمامًا من أعدائنا، معايا ولا مش معايا؟ طيب + +254 +00:24:51,990 --> 00:24:57,990 +الحمد لله، لأ، إحنا هذا أمر آخر خليك معه يا ابن + +255 +00:25:03,310 --> 00:25:05,830 +يقول أنا مع الله، طيب ماشي، بس أنت الآن خليك معه + +256 +00:25:05,830 --> 00:25:09,530 +يعني، وإحنا كلنا مع الله، يعني كأنه قال أنا مع الله + +257 +00:25:09,530 --> 00:25:14,030 +يعني أنتم مش مع الله، لأ كلنا مع الله، كلنا إن شاء + +258 +00:25:14,030 --> 00:25:16,990 +الله، إنما معه، خليك معه، يعني الآن في اللحظة + +259 +00:25:16,990 --> 00:25:23,330 +الآنية، يعني موضوع الشهد في هذا البيت، تَعَلَّمْ جاءت فعل + +260 +00:25:23,330 --> 00:25:30,090 +أمر بمعنى علّم من أفعال القلوب التي تدل على اليقين + +261 +00:25:30,090 --> 00:25:37,970 +نُصِّبَ مفعولين، شفاء مفعول به أول وقهر مفعول به + +262 +00:25:37,970 --> 00:25:42,470 +ثاني، مين اتعلم الشاهد؟ الشاهد قلت حكيتني أنت؟ احكي + +263 +00:25:42,470 --> 00:25:45,850 +احكي، ما حكيتش، ماضي الشاهد، اتعلم، جاء الثاني الأمر + +264 +00:25:45,850 --> 00:25:49,010 +بمعنى علم من أفعال القلوب التي تدل على اليقين، نصبت + +265 +00:25:49,010 --> 00:25:52,430 +مفعولين، مفعول به أول وهو الشفاء، والثاني قهر وهو + +266 +00:25:52,430 --> 00:25:58,230 +إيه؟ وهو قهر، هذا واضح؟ إذًا هذه الأفعال الخامسة من + +267 +00:25:58,230 --> 00:26:02,750 +أفعال القلوب التي تدل على إيه؟ على اليقين، إذًا + +268 +00:26:02,750 --> 00:26:06,870 +نتقل بعد ذلك إلى القسم الثاني من أقسام أفعال + +269 +00:26:06,870 --> 00:26:11,170 +القلوب وهي الأفعال التي تدل على الرجحان، الرجحان + +270 +00:26:11,170 --> 00:26:16,270 +معناته يعني يمكن أن يكون وممكن أن لا يكون، أولها + +271 +00:26:16,270 --> 00:26:22,510 +خَلَّتُ، خَلَّتْ زيدًا أخاك، لحظة معايا، علّمتَ زيدًا أخاك، متيقن + +272 +00:26:22,510 --> 00:26:27,230 +لكن خَلَّتْه أخاك، يعني أنا والله بفكر إن أخوك لكن يظهر + +273 +00:26:27,230 --> 00:26:31,410 +أنه طلع مش أخوك، ولحظة معايا، خَلَّتْه أيضًا نصبت مفعولين + +274 +00:26:31,410 --> 00:26:37,270 +زيدًا مفعول به أول وأخاك مفعول به ثاني، الفعل الثاني + +275 +00:26:37,270 --> 00:26:44,390 +ظَنَّ، كما جاء في قول الله عز وجل، وإني لأظنك يا فرعون + +276 +00:26:44,390 --> 00:26:55,270 +مُثْبَتًا، وإني لأظنك يا فرعون مُثْبَتًا، موضع الشاهد أظنك + +277 +00:26:55,270 --> 00:27:01,770 +أو لأظنك، جاءت فعلًا من أفعال القلوب التي تدل على + +278 +00:27:01,770 --> 00:27:11,120 +الرجحان، نصبت مفعولين، الكاف هي المفروض الأول، ومُثْبَتًا + +279 +00:27:11,120 --> 00:27:18,200 +هي المفروض الثاني، من تعيد للشاهد؟ الشاهد نعم، هناك + +281 +00:27:18,200 --> 00:27:26,960 +أنتِ أنتِ الشاهد أظن جاءت فعلًا .. جاءت فعلًا من أفعال + +282 +00:27:26,960 --> 00:27:30,080 +القلوب التي تدل على الرجحان خلاص ما المفروضين + +283 +00:27:30,080 --> 00:27:35,030 +المفروض الأول الكاف والمفروض واضح هذا الكلام؟ لكن + +284 +00:27:35,030 --> 00:27:40,930 +النحات قالوا وقد تأتي أو يأتي الفعل أظن لليقين، + +285 +00:27:40,930 --> 00:27:45,130 +يعني نعم هنا هو في هذه الآية هو للرجحان، لكنه يمكن + +286 +00:27:45,130 --> 00:27:49,210 +أن يأتي إيه؟ لليقين كما جاء في قول الله عز وجل + +287 +00:27:49,210 --> 00:27:54,530 +وظنوا أن لا ملجأ من الله إلا إليه، ظنوا يعني + +288 +00:27:54,530 --> 00:28:00,940 +تيقنوا ألا ملجأ من الله إلا إليه لا نستطيع أن نلجأ + +289 +00:28:00,940 --> 00:28:06,860 +إلى أي شيء آخر إلى أي إنسان أو مكان إلا إلى الله + +290 +00:28:06,860 --> 00:28:14,840 +عز وجل ولذلك لما ابن نوح قال سأَأوي إلى جبل يعصمني + +291 +00:28:14,840 --> 00:28:20,280 +قال له لا عاصم اليوم من أمر الله لا عاصم اليوم من + +292 +00:28:20,280 --> 00:28:25,480 +أمر الله مافيش شيء بيعصمنا لكن إذا كان اللجوء إلى + +293 +00:28:25,480 --> 00:28:29,200 +الله عز وجل اللهم معاه هو في الآخر ميت ميت يعني هو + +294 +00:28:29,200 --> 00:28:35,800 +سيغرق لكن لو قال سألجأ إلى الله كان فيه إيمان، لكن + +295 +00:28:35,800 --> 00:28:42,780 +سأَأوي إلى جبل، إذا هو يعني تحدى الله عز وجل بمين، + +296 +00:28:42,780 --> 00:28:46,080 +طب خل الجبل ينفعك، يعني كما يقال بالعام، خل الجبل + +297 +00:28:46,080 --> 00:28:51,860 +لن ينفع، لن ينفع، لا جبل ولا غير جبل من أمر الله + +298 +00:28:51,860 --> 00:28:59,120 +عز وجل، لأنه إذا عدنا أو رجعنا، وهذا هو الأصل إلى + +299 +00:28:59,120 --> 00:29:03,000 +الله عز وجل حتى لو كان فيها موته وشيء من هذا + +300 +00:29:03,000 --> 00:29:07,620 +القبيل فإن الله عز وجل سيجازي من يعود إليه + +301 +00:29:07,620 --> 00:29:14,020 +بالإحسان أيضًا موضع الشاهد ظنوا حيث جاءت فعلًا من + +302 +00:29:14,020 --> 00:29:20,800 +أفعال القلوب التي تدل على اليقين جاءت فعلًا من + +303 +00:29:20,800 --> 00:29:28,710 +أفعال القلوب التي تدل عليه وقد جاء المصدر المؤول من + +304 +00:29:28,710 --> 00:29:36,230 +أن وما بعدها سدّ مسدّ مفعولي ظن عيد تاني الشاهد + +305 +00:29:36,230 --> 00:29:41,730 +موضع الشاهد ظنّه حيث جاءت فعلًا من أفعال القلوب التي + +306 +00:29:41,730 --> 00:29:43,910 +تدل على اليقين + +307 +00:29:46,050 --> 00:29:55,410 +وقد سدّ المصدر المؤول من أن وما بعدها مسدّ مفعولي ظن + +308 +00:29:55,410 --> 00:30:01,370 +منه عيد للشاهد الشاهد ونعم هنا وظنّه ألا ملجأ + +309 +00:30:01,370 --> 00:30:05,270 +الشاهد ظنّه جاءت فعلًا أفعال القلوب التي تدل على + +310 +00:30:05,270 --> 00:30:09,070 +اليقين وجاء المصدر المؤول من أن وما بعدها مش من أن + +311 +00:30:09,070 --> 00:30:11,610 +من أن أن هذه أن مصدرية + +312 +00:30:16,430 --> 00:30:21,630 +المصدر المؤول من أن وبعدها يسدّ مسدّ مفعولي ظن هل + +313 +00:30:21,630 --> 00:30:25,930 +هذا واضح؟ نعرف بس الاية الأولى وإني لأظنك يا فرعون + +314 +00:30:25,930 --> 00:30:29,290 +مثبّوح نعرفناها؟ لأ معرفناهاش لإن وصل عندها الدور + +315 +00:30:29,290 --> 00:30:33,710 +في الإعراب نبدأ نعرفها وإني لأظنك يا فرعون مثبورة + +316 +00:30:33,710 --> 00:30:37,870 +نعم الواب حاط ضمني على الفتح لما حلّ له من الإعراب + +317 +00:30:37,870 --> 00:30:43,430 +وإن حاط نصب وتوطي ضمني على الفتح وليه ضمير متصل + +318 +00:30:44,890 --> 00:30:48,970 +صحيح بل wow وإني ال wow حرف يُعرَب بحسب ما قبله + +319 +00:30:48,970 --> 00:30:55,010 +حرف مبني على الفتح لا محل له من الإعراب إني إن حرف + +320 +00:30:55,010 --> 00:30:59,730 +توكيد ونصب مبني على الكسر لا محل له من الإعراب + +321 +00:30:59,730 --> 00:31:03,650 +طبعًا مبني على الكسر لمناسبة الياء لو قلنا مبني على + +322 +00:31:03,650 --> 00:31:07,870 +الفتح يعني لأنه الأصل في بناء إن هو الفتح والياء + +323 +00:31:07,870 --> 00:31:12,450 +ضمير متصل مبني على السكون في محل نصب اسم إن عليها + +324 +00:31:12,450 --> 00:31:13,630 +الدور لأظنك + +325 +00:31:22,410 --> 00:31:26,870 +المضارع بل مرفوع وعلامة رفعه الضمة الظاهرة أظنّه + +326 +00:31:26,870 --> 00:31:32,110 +أظنّه اللام هي اللام المزحلقة قفيلة أظنك حرف مبني + +327 +00:31:32,110 --> 00:31:35,870 +على الفتح لما حلّ له من الإعراب وأظن فعل مضارع + +328 +00:31:35,870 --> 00:31:39,430 +مرفوع علامة رفعه الضمة الظاهرة على آخره اللي + +329 +00:31:39,430 --> 00:31:44,840 +عليها الدور أين الفاعل؟ أين الفاعل؟ علي صوتك من + +330 +00:31:44,840 --> 00:31:50,920 +السماء وجوبًا تقديره أنا أظنّه كأنا الفاعل والفاعل + +331 +00:31:50,920 --> 00:31:58,020 +ضمير مستتر وجوبًا تقديره أنا اللي جنبك الكاف أول + +332 +00:31:58,020 --> 00:32:02,560 +صحيح يبقى الكاف ضمير متصل مبني على الفتح في محل + +333 +00:32:02,560 --> 00:32:07,360 +نصبي مفعول به أول يا حرف وليست أداة + +334 +00:32:10,520 --> 00:32:16,560 +صحيح حرف نداء مبني على السكون لا محل له من الإعراب + +335 +00:32:16,560 --> 00:32:21,200 +عرفات الفرق بين الحرف والأداة لا يجوز أن نستخدم + +336 +00:32:21,200 --> 00:32:26,440 +كلمة أداة إلا في حالات خاصة إحنا عندنا في اللغة + +337 +00:32:26,440 --> 00:32:31,520 +أدوات لكن ماعندناش أداة يعني أنا أقول أدوات الاستفهام + +338 +00:32:31,520 --> 00:32:38,340 +لأن منها حروف وأسماء عندي همزة و هل حروف وعندي من + +339 +00:32:38,340 --> 00:32:43,280 +وكيف ومتى وأين وإيان أسماء مش ممكن أقول عنها أسماء + +340 +00:32:43,280 --> 00:32:47,560 +الاستفهام ولا يمكن أن أقول عنها مجتمعة حروف لأقول + +341 +00:32:47,560 --> 00:32:51,700 +أدوات الاستفهام لكن إذا ورد معيها اللي مافيهوش أقول + +342 +00:32:51,700 --> 00:32:57,040 +أداة بقول حرف ولو جاء معندي من جاء من بقول عنه اسم + +343 +00:32:57,040 --> 00:33:00,800 +الاستفهام لأنه ببساطة لو كان حرف ليس له محل من + +344 +00:33:00,800 --> 00:33:04,820 +الإعراب ولو كان اسمًا له محل من الإعراب طب لو قلت + +345 +00:33:04,820 --> 00:33:11,890 +أدامش عارف أنا هل هو اسم ولا حرف مش واضح ولذلك + +346 +00:33:11,890 --> 00:33:18,510 +حاذروا أن تستخدموا كلمة أداة بل الأصل إما أن تكون + +347 +00:33:18,510 --> 00:33:23,250 +الكلمة حرف أو اسم أو فعل هذا أمر يعني أمر طبيعي + +348 +00:33:23,250 --> 00:33:27,830 +اللي هنا من الأمام فرعون + +349 +00:33:31,600 --> 00:33:36,020 +خلاص قلنا حرف نداء وفرعون ماله منادى ماله مرفوع + +350 +00:33:36,020 --> 00:33:41,740 +ولا منصوب ولا مجرور وعلامة رفعه طبعًا + +351 +00:33:41,740 --> 00:33:46,400 +مبني على الضم في محل نصب لأنه هذا مفرد لأنه منادى + +352 +00:33:46,400 --> 00:33:52,700 +مفرد أي ليس مضافًا ولا شبيه بالمضاف فرعون منادى + +353 +00:33:52,700 --> 00:33:56,580 +مبني على الضم في محل نصب مثبورة + +354 +00:33:59,630 --> 00:34:03,470 +صحيح مفعول به ثاني منصوب علامة نصبه الفتحة + +355 +00:34:03,470 --> 00:34:10,690 +الظاهرة على آخره اللي عليها الدور أين خبر إنه خبر + +356 +00:34:10,690 --> 00:34:11,670 +إنه جملة فرعون + +357 +00:34:18,590 --> 00:34:22,090 +جملة .. هي الجملة إني لأظنك يا فرعون ومثبورة، معناه + +358 +00:34:22,090 --> 00:34:24,630 +قلنا اللام المزحلقة، لاحظوا معايا، إحنا مش قلنا + +359 +00:34:24,630 --> 00:34:29,050 +اللام مزحلقة، وأين تزحلق اللام إلا في الخبر؟ طبعًا + +360 +00:34:29,050 --> 00:34:31,950 +هي ممكن تزحلق في الاسم أو في ضامع الفصل، لكن في + +361 +00:34:31,950 --> 00:34:36,610 +هذه الآيات علقت إلى الخبر، إذا جملة أظنك يا فرعون + +362 +00:34:36,610 --> 00:34:40,050 +ومثبورة، واحد بيقول كل الجملة نعم، لأن أظن لا يتم + +363 +00:34:40,050 --> 00:34:44,230 +معناها إلا بمفعولها الثاني، والأول، وجملة يا فرعون + +364 +00:34:44,230 --> 00:34:48,410 +أو الـ .. يا فرعون هذه جملة معترضة هي الأصل وإني + +365 +00:34:48,410 --> 00:34:52,610 +لأظنك مثبورة يا فرعون لكنه جاء بها كجملة إيه + +366 +00:34:52,610 --> 00:34:58,790 +معترضة إذا جملة لأظنك يا فرعون مثبورة في محل رفع + +367 +00:34:58,790 --> 00:35:04,670 +خبر إن هل هذا واضح بسألا نجاد هذا واضح في أي سؤال + +368 +00:35:04,670 --> 00:35:10,990 +عامة سبق إذا ننتقل إلى الفعل الثالث حسيبة حسبة قال + +369 +00:35:10,990 --> 00:35:17,730 +تعالى في شاهد على ذلك لا تحسبوه شرًّا لكم لا تحسبوه + +370 +00:35:17,730 --> 00:35:23,710 +إيه شرًّا لكم موضع الشاهد تحسبوه جاءت فعلًا من أفعال + +371 +00:35:23,710 --> 00:35:31,890 +القلوب التي تدل على الرجحان نصبت مفعولين الأول هو + +372 +00:35:31,890 --> 00:35:37,500 +هاء الغائب والثاني شرًّا، يبقى المفروض الأول هو + +373 +00:35:37,500 --> 00:35:42,400 +إيه؟ هاء الغائب، والثاني كلمة شرًّا، مين تعيدلي + +374 +00:35:42,400 --> 00:35:46,660 +الشاهد، الشاهد وغيركوا، أو الأخوات اللي هناك، نعم، + +375 +00:35:46,660 --> 00:35:49,540 +قولي يا بنتي موضوع الشاهد كان روحك جاءت فعلًا من + +376 +00:35:49,540 --> 00:35:53,240 +أفعال القلوب التي تدل على رجحان نصبة مفرولين، + +377 +00:35:53,240 --> 00:35:56,700 +المفروض به الأول هاء الغائب، والمفروض به الثاني + +378 +00:35:56,700 --> 00:36:03,940 +شرًّا واضح هذا الكلام؟ فعل آخر عدى، فعل ثلاثي مضعف، + +379 +00:36:03,940 --> 00:36:10,700 +عدى، فعل ثلاثي مضعف، قال الشاعر فلا تعدّد المولى + +380 +00:36:10,700 --> 00:36:18,640 +شريكك في الغنى، ولكنما المولى شريكك في العدم الغنى + +381 +00:36:18,640 --> 00:36:21,500 +أو العظم، العظم الفقر يعني، مدام الغنى إذا العظم + +382 +00:36:21,500 --> 00:36:26,080 +ماله، والمولى هنا الصاحب، المولى هنا إيه؟ طبعًا + +383 +00:36:26,080 --> 00:36:29,180 +ما ينزحش الذين إلى أن المولى هو الله لأن الراجل هذا + +384 +00:36:29,180 --> 00:36:33,980 +يعني كفر أو أشرك بالله عز وجل، المولى بمعنى إيه؟ + +385 +00:36:33,980 --> 00:36:39,540 +الصاحب، يعني لا تعدّد الصاحب شريكك في الغنى، ولكن + +386 +00:36:39,540 --> 00:36:47,300 +ما الصاحب شريكك في العظم أو الفقر يعني طبعًا واضح إن + +387 +00:36:47,300 --> 00:36:50,960 +إحنا .. إحنا يعني .. هذا أمر .. يعني أمر يعرفه + +388 +00:36:50,960 --> 00:36:55,920 +الكل لكننا قد نقع في أخطاء في مسألة الصداقة و + +389 +00:36:55,920 --> 00:36:58,120 +الرسول صلى الله عليه وسلم نبانا قال فلينظر من + +390 +00:36:58,120 --> 00:37:05,380 +يخالل على أن الصديق من الأشياء المهمة التي نختارها + +391 +00:37:05,380 --> 00:37:11,020 +في حياتنا ولذلك قال فلينظر من يخالل مش الصاحب اللي + +392 +00:37:11,020 --> 00:37:16,750 +بصاحبك في غناك فإذا افتقرت تركك لا الصاحب الحقيقي + +393 +00:37:16,750 --> 00:37:20,830 +في الفقر، ثم إذا اقتنعت يظل صاحبك، لكن مش في + +394 +00:37:20,830 --> 00:37:25,590 +الغنى، فإذا افتقرت يعني يتركك، لأ هذا مش صاحب، + +395 +00:37:25,590 --> 00:37:31,530 +يكون صديق مصلحة، وما أكثر أصدقاء المصلحة في كل + +396 +00:37:31,530 --> 00:37:34,870 +الأوقات، طبعًا أنا ما أتكلمش عن وقتنا وأوقات، لأ في كل + +397 +00:37:34,870 --> 00:37:41,040 +الأوقات أصدقاء المصلحة إن كان الشخص غني فيكثر + +398 +00:37:41,040 --> 00:37:47,340 +أصدقائه أما إذا كان فقيرًا فَقليل لكن البركة في + +399 +00:37:47,340 --> 00:37:52,780 +القليل لأنه ممكن صديق واحد يسدّ عن مائة صديق من + +400 +00:37:52,780 --> 00:37:57,720 +أصدقاء المصلحة طبعًا فلا تعدّل المولى شريكك في الغنى + +401 +00:37:57,720 --> 00:38:03,640 +ولكن ما المولى شريكك إيه في العدم يعني أكتر + +402 +00:38:03,640 --> 00:38:10,580 +الصداقات بتكون بين .. وناس تعرضوا لمحنة .. ناس في + +403 +00:38:10,580 --> 00:38:14,220 +السجن مثلًا، في السجن المحنة، بتلاقي صداقتهم تدوم + +404 +00:38:14,220 --> 00:38:18,340 +إلى أن يموت الجميع، إلى الموت، لأنهم كانوا أصدقاء + +405 +00:38:18,340 --> 00:38:25,890 +متى؟ في الشدة، في المحنة فتظل الصداقة قوية لكن لو + +406 +00:38:25,890 --> 00:38:29,310 +كانوا أصدقاء في الخارج و يعني عند الـ في .. + +407 +00:38:29,310 --> 00:38:32,610 +بيقعدوا على مثلًا في مش عارف استراحة وكذا .. ده + +408 +00:38:32,610 --> 00:38:36,210 +يعني كلام قد يستمر وقتنا وبعدين كل واحد يتفرق + +409 +00:38:36,210 --> 00:38:39,590 +يذهب إلى .. إلى .. إلى حال سبيله لكن الصداقة في + +410 +00:38:39,590 --> 00:38:45,090 +المحن في الفقر في الشدائد في الملمات بتكون صداقة + +411 +00:38:45,090 --> 00:38:47,670 +قوية وإنتوا لاحظوا معايا وهذه ملاحظة يعني أنا + +412 +00:38:47,670 --> 00:38:52,890 +ملاحظها من زمان لما بتكون في شيء يعني قاسي على + +413 +00:38:52,890 --> 00:38:57,770 +المجتمع، المجتمع بيتلاحم، يتمازك، لكن إذا كان فيه + +414 +00:38:57,770 --> 00:39:02,490 +رخاء وغنى، بيصير فيه تباعد، الكل بيـ يعني + +415 +00:39:02,490 --> 00:39:06,850 +ينساحوا إلى مصلحته، نقلّص أنا مالي في الآخرين، وهذا + +416 +00:39:06,850 --> 00:39:10,230 +.. هذا يمكن إحنا يعني .. يعني وجدناه مثلًا في + +417 +00:39:10,230 --> 00:39:14,010 +الحروب السابعة والستين والثلاثين والسبعين وفي الانتفاضة + +418 +00:39:14,010 --> 00:39:15,890 +الأولى يعني، في الانتفاضة الأولى اللي في السابعة و + +419 +00:39:15,890 --> 00:39:19,010 +ثمانين، طبعًا إنتوا ماكنتوش مش موجودين لأ فاتكوا كان + +420 +00:39:19,010 --> 00:39:23,610 +موجود وكان صغير في الانتفاضة الأولى وصل المجتمع + +421 +00:39:23,610 --> 00:39:31,910 +إلى درجة الملائكة في الصداقة يعني نقول مثلا من + +422 +00:39:31,910 --> 00:39:35,390 +أصحاب الرسول صلى الله عليه و سلم مع الفارق في + +423 +00:39:35,390 --> 00:39:40,190 +التشبيه يا سلام المجتمع متماسك متلاحم أينما ذهب + +424 +00:39:40,190 --> 00:39:44,980 +تجد من يساعدك ما فيش لكن بعد فترة لما صارت الأمور + +425 +00:39:44,980 --> 00:39:49,240 +يعني آه خلاص يعني الكل لمصلحتي بدأ المجتمع إيه؟ في + +426 +00:39:49,240 --> 00:39:54,660 +التفكك و لذلك دائما قالوا قديما المصائب العظيمة + +427 +00:39:54,660 --> 00:39:59,480 +تولد الرجال العظام و أنا قبل شوية قلت لكم رجال مش + +428 +00:39:59,480 --> 00:40:03,560 +معنى ذكر و أنثى لأ أنا أتكلم عن معنى يعني معنى .. + +429 +00:40:03,560 --> 00:40:06,860 +معنى للرجولة مش يعني واحد تقول آه اتولد الرجال + +430 +00:40:06,860 --> 00:40:10,740 +العظام مش النساء العظام لأ أتكلم عن .. عن معنى + +431 +00:40:10,740 --> 00:40:16,080 +و ليس عن جنس طبعا لا .. لا يعني لا يريد الإنسان ولا + +432 +00:40:16,080 --> 00:40:23,800 +يحب أن يبتلى بمصائب لكي نتوحد أو لكي نتلاحم لكن + +433 +00:40:23,800 --> 00:40:27,860 +هذه الحقيقة هذا اللي هو الواقع موضع الشاهد في هذا + +434 +00:40:27,860 --> 00:40:31,420 +البيت تعدد .. طبعا قلت لكم في السابق أنه عدى فعل + +435 +00:40:31,420 --> 00:40:35,320 +ثلاثين مضاعف كان هذا في الماضي لما سارا أمران فُك + +436 +00:40:35,320 --> 00:40:41,020 +الـ .. التضغان فتعدد فعل من أفعال القلوب التي تدل + +437 +00:40:41,020 --> 00:40:48,320 +على الرجحان نصبت مفعولين المولى مفعول به أول + +438 +00:40:48,320 --> 00:40:53,860 +و شريكك مفعول به ثاني مين اتعيد للشاهد؟ نعم هنا + +439 +00:41:00,730 --> 00:41:06,430 +الثاني إيه؟ شريك نعرف بيت الشهر؟ لأ لسه ضايل ما + +440 +00:41:06,430 --> 00:41:10,890 +زال معنى خمس دقايق أو ست نعرف البيت فيه فلا تعدد + +441 +00:41:10,890 --> 00:41:16,890 +يلا يا بنتي البلفاء + +442 +00:41:16,890 --> 00:41:22,310 +حرف حرف يعرب بحسب ما قبله حرف مبني على الفتح لا + +443 +00:41:22,310 --> 00:41:28,330 +محل له من الإعراب اللي وراك لا لا حرف نفي مبني على + +444 +00:41:28,330 --> 00:41:34,690 +السكون ما محل له من الإعراب تعدد .. قلنا حرف نفي + +445 +00:41:34,690 --> 00:41:41,270 +لأ لأ أنا آسف لأ تعدد حرف نهي و ليست حرف نفي حرف + +446 +00:41:41,270 --> 00:41:45,690 +نهي مبني على السكون ما محل له من الإعراب تعدد .. + +447 +00:41:51,120 --> 00:41:55,940 +صحيح تعدد فعل .. فعل مضارع مجزوم بلا ناهية و علامة + +448 +00:41:55,940 --> 00:42:00,100 +جزمه السكون اللي جانبك أين الفاعل؟ الفاعل ضمير + +449 +00:42:00,100 --> 00:42:05,700 +مستتر وجوبا تقديره أنت و الفاعل ضمير مستتر وجوبا + +450 +00:42:05,700 --> 00:42:10,180 +تقديره أنت المولى؟ المطلوب الأول منصوب علامة + +451 +00:42:10,180 --> 00:42:15,710 +نصبه الفتحة المطلوبة صحيح المولى مفعول به أول + +452 +00:42:15,710 --> 00:42:22,210 +منصوب و علامة نصبه فتحة مقدرة منع من ظهورها التعذر + +453 +00:42:22,210 --> 00:42:27,150 +شريكك .. إيه يا بنتي .. خبر مبتدأ .. احنا فينا + +454 +00:42:27,150 --> 00:42:31,470 +مبتدأ في الأصل يعني .. ما عندناش مبتدأ في الأصل .. + +455 +00:42:31,470 --> 00:42:35,590 +مفعول به ثاني شريكة لوحدها .. مفعول به ثاني + +456 +00:42:35,590 --> 00:42:38,630 +منصوب و علامة نصبه الفتحة الظاهرة اللي جنبك الكاف + +457 +00:42:41,880 --> 00:42:46,860 +صحيح شريكك الكاف ضمير متصل مبني على الفتح في محل + +458 +00:42:46,860 --> 00:42:52,460 +جار مضاف إليه و في الغنى جار مجرور في حرف جر مبني + +459 +00:42:52,460 --> 00:42:55,960 +على السكون محل له من الإعراب و الغنى اسم مجرور + +460 +00:42:55,960 --> 00:43:03,860 +به و علامة جره كسرة مقدرة منع من ظهورها التعذر و لكن + +461 +00:43:03,860 --> 00:43:11,640 +ما .. + +462 +00:43:11,830 --> 00:43:16,850 +مبني على الفتح أو مال كافة زائدة اللي هي زائدة + +463 +00:43:16,850 --> 00:43:20,310 +يعني احنا قلنا دخول مال زائدة تلغى عملها اللي هي + +464 +00:43:20,310 --> 00:43:25,310 +مال كافة يعني لكن الواو طبعا حرف عطف مبني على + +465 +00:43:25,310 --> 00:43:30,870 +الفتح محل له الإعراب لكن حرف استدراك و نصب مهمل + +466 +00:43:30,870 --> 00:43:35,310 +أو ملغي مبني على الفتح محل له الإعراب و مال زائدة + +467 +00:43:35,310 --> 00:43:39,430 +أو كافة حرف مبني على السكون محل له الإعراب اللي + +468 +00:43:39,430 --> 00:43:40,950 +عليها الدور المولى + +469 +00:43:43,540 --> 00:43:47,800 +طبعا مدام كافة و مكفوفة يعني مهملة إذا الجملة اللي + +470 +00:43:47,800 --> 00:43:51,860 +الواقع بعدها مبتدأ و خبر مبتدأ و خبر جملة اسمية من + +471 +00:43:51,860 --> 00:43:55,340 +مبتدأ و خبر فالمولى مبتدأ و مرفوع علامة و رفعه + +472 +00:43:55,340 --> 00:44:03,340 +ضمة مقدرة منع من ظهورها التعذر شريكوك و الكاف + +473 +00:44:05,340 --> 00:44:09,920 +صحيح يبقى شريكه لوحدها خبر المبتدأ مرفوع علامة رفع + +474 +00:44:09,920 --> 00:44:14,180 +الضمة الظاهرة و الكاف ضمير متصل مبني على الفتح في + +475 +00:44:14,180 --> 00:44:19,220 +محل جار مضاف إليه و في العدم جار و مجرور يعني في حرف + +476 +00:44:19,220 --> 00:44:23,160 +جر مبني على السكون محل له الإعراب و العدم اسم + +477 +00:44:23,160 --> 00:44:27,580 +المجرور به و علامة جره الكسرة الظاهرة على آخره + +478 +00:44:27,580 --> 00:44:31,680 +هل هذا واضح؟ إذا بهذا ننتهي هنا و نلتقي إن شاء الله + +479 +00:44:31,680 --> 00:44:34,960 +تعالى على خير في المحاضرة القادمة diff --git a/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/t3iaC4CjuSc_postprocess.srt b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/t3iaC4CjuSc_postprocess.srt new file mode 100644 index 0000000000000000000000000000000000000000..83d0c1b32f3d0513e376d513de79f6fb620fedb1 --- /dev/null +++ b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/t3iaC4CjuSc_postprocess.srt @@ -0,0 +1,1916 @@ +1 +00:00:21,130 --> 00:00:23,590 +أعوذ بالله من الشيطان الرجيم بسم الله الرحمن + +2 +00:00:23,590 --> 00:00:28,390 +الرحيم في المحاضرة الأخيرة كنا قد انتهينا من + +3 +00:00:28,390 --> 00:00:33,630 +الحديث عن لا نافية للجنس و اليوم إن شاء الله سنبدأ + +4 +00:00:33,630 --> 00:00:42,610 +في الحديث عن ظن وأخواتها هناك فرق ما بين الحديث عن + +5 +00:00:42,610 --> 00:00:49,860 +لا نافية للجنس و بين الحديث عن ظن وأخواتهالأن لا + +6 +00:00:49,860 --> 00:00:57,380 +نافية للجنس من الأحرف الناسقة من الأحرف الناسقة + +7 +00:00:57,380 --> 00:01:04,740 +التي تدخل على الجملة الإسمية فتنصب المبتدأ اسما + +8 +00:01:04,740 --> 00:01:11,240 +لها وترفع الخبر خبرا لها في + +9 +00:01:11,240 --> 00:01:15,100 +مقابل ظن وأخواتها التي تدخل على الجملة الإسمية + +10 +00:01:15,100 --> 00:01:17,300 +فتنصب + +11 +00:01:18,720 --> 00:01:25,900 +المبتدأ مفعولا أول وتنصب الخبر مفعولا ثانيا إذا هي + +12 +00:01:25,900 --> 00:01:32,280 +لا تغير حكم المبتدأ أو الخبر بل تغير حكم المبتدأ + +13 +00:01:32,280 --> 00:01:40,860 +والخبر معاها هي أفعال لكنها أفعال ناسخة وليست + +14 +00:01:40,860 --> 00:01:48,540 +ناقصةوعرفنا قبل قليل أنها أفعال ناسخة لأنها تنسخ + +15 +00:01:48,540 --> 00:01:57,300 +حكم المبتدأ والخبر معاها لكنها ليست ناقصة لأنها لا + +16 +00:01:57,300 --> 00:02:02,640 +تحتاج إلى خبرها لإكمال معناها هذا أولا وثانيا + +17 +00:02:02,640 --> 00:02:11,140 +لتمام الحدث فيها نحن عرفناأن الأفعال الناقصة سميت + +18 +00:02:11,140 --> 00:02:18,140 +كذلك إما لأنها تحتاج إلى الخبر أو لنقص الحدث فيها + +19 +00:02:18,140 --> 00:02:26,380 +وهذان الشيئان غير موجودين في ظن وأخواتها ولذلك قال + +20 +00:02:26,380 --> 00:02:35,160 +النحا إنها أفعال ناسخة وليست ناقصة أما + +21 +00:02:35,160 --> 00:02:40,830 +المبتدأ والخبرفهي ما يحتاجها أو ما تحتاج هذه + +22 +00:02:40,830 --> 00:02:47,270 +الأفعال و لا تستغني عن المفعولين بمعنى أنه لا يجوز + +23 +00:02:47,270 --> 00:02:51,130 +أن نستغني لا عن المفعول الأول ولا عن المفعول + +24 +00:02:51,130 --> 00:02:57,150 +الثاني لأنهم ركناني أساسيان في الجملة نحن لا + +25 +00:02:57,150 --> 00:03:02,130 +نستطيع أن نستغني عن المبتدأي أو الخبر و كذلك لا + +26 +00:03:02,130 --> 00:03:07,210 +نستطيع أن نستغني عن المفعول الأولأو المفعول الثاني + +27 +00:03:07,210 --> 00:03:13,870 +في باب ظن وأخواتها إذا أعود فأقول ظن وأخواتها هي + +28 +00:03:13,870 --> 00:03:19,610 +أفعال ناسخة وليست ناقصة تدخل على الجملة الإسمية + +29 +00:03:19,610 --> 00:03:24,890 +المكونة من المبتدأ والخبر فتنصب المبتدأ مفعولا أول + +30 +00:03:24,890 --> 00:03:33,060 +وتنصب الخبر مفعولا ثانيا وهي تنقسم إلى قسمينأفعال + +31 +00:03:33,060 --> 00:03:38,700 +قلوب و أفعال تحويل، هتسأل ليه بنتي؟ أفعال قلوب و + +32 +00:03:38,700 --> 00:03:44,700 +أفعال أيه؟ تحويل أفعال + +33 +00:03:44,700 --> 00:03:49,700 +القلوب هي الأفعال التي معانيها تستقر في القلب أو + +34 +00:03:49,700 --> 00:03:58,340 +تتصل بالقلبنحن نتحدث عن أفعال لا تتصل بأفعال + +35 +00:03:58,340 --> 00:04:04,760 +الجوارح بل بالقلب معانيها تتصل بالقلب ولا تتصل + +36 +00:04:04,760 --> 00:04:11,760 +بأحد الجوارح ولذلك سماها النحا أفعال القلوب كالشك + +37 +00:04:13,760 --> 00:04:22,240 +واليقين و الحزن و الفرح و الفهم و العلم و الإنكار + +38 +00:04:22,240 --> 00:04:29,160 +عندما أقول أشك في كذا هذا شك قلبي أفهم كذا أعلم + +39 +00:04:29,160 --> 00:04:37,320 +كذا أحزن أفرح أنكر هذه كلها أمور قلبية و ليس لها + +40 +00:04:37,320 --> 00:04:41,680 +علاقة بالحس أو بالجوارح + +41 +00:04:42,960 --> 00:04:48,420 +وقسم النحات أفعال القلوب إلى قسمين أفعال يقين + +42 +00:04:48,420 --> 00:04:57,000 +وأفعال رجحان ومعنى أفعال يقين يعني أفعال يمكن أن + +43 +00:04:57,000 --> 00:05:03,250 +تحدث يقيناأما أفعال الرجحان فهي الأفعال التي يمكن + +44 +00:05:03,250 --> 00:05:08,230 +أن تحدث أو يمكن أن لا تحدث، يمكن أن تقع ويمكن أن + +45 +00:05:08,230 --> 00:05:13,550 +لا تقع، أما أفعال اليقين فوقوعها حتمي، ووقوعها + +46 +00:05:13,550 --> 00:05:25,420 +يقيني، وهي خمسة أفعال رأىعلمه وجده دراه تعلم بمعنى + +47 +00:05:25,420 --> 00:05:33,500 +علم هذه هي خمسة أفعال هي أقسام الأفعال اليقينية + +48 +00:05:33,500 --> 00:05:38,940 +وهي في الأصل أفعال قلوب يعني هي أفعال قلوب تدل على + +49 +00:05:38,940 --> 00:05:44,100 +اليقين كام فعل؟ خمسة أما القسم الثاني فهو أفعال + +50 +00:05:44,100 --> 00:05:53,110 +الرجحانوهي ثمانية أفعال خالة، ظنة، حسبة، زعمة، + +51 +00:05:53,110 --> 00:06:03,510 +عدة، حجة، جعل بمعنى اعتقد، وهب بسكون الباء بمعنى + +52 +00:06:03,510 --> 00:06:11,670 +ظن أو افترض، هذه ثمانية أفعالهي أفعال قلوب لكنها + +53 +00:06:11,670 --> 00:06:17,570 +تدل على الرجحان الخمسة الأولى هي أفعال قلوب لكنها + +54 +00:06:17,570 --> 00:06:24,750 +تدل على اليقين سنبدأ بهذه الأفعال فعلا فعلا ونبدأ + +55 +00:06:24,750 --> 00:06:31,950 +بأفعال القلوب التي تدل على اليقين وأولها رأىفعندما + +56 +00:06:31,950 --> 00:06:38,070 +أقول رأيت الهلال بازغا، معنا ذلك إن هذا من بابه + +57 +00:06:38,070 --> 00:06:42,790 +اليقين وليس إن أنا رأيته أو ما رأيتهش، لأ رأيته + +58 +00:06:42,790 --> 00:06:50,550 +يعني إيه؟ تأقنت من رؤيته انظر إلى قولي الشاعر رأيت + +59 +00:06:50,550 --> 00:06:59,010 +الله أكبر كل شيء محاولةوأكثرهم جنودة رأيت في هذا + +60 +00:06:59,010 --> 00:07:06,070 +البيت بمعنى تيقنته لأنه يتحدث عن الله عز وجل رأيت + +61 +00:07:06,070 --> 00:07:12,230 +الله ما يمكن أن يكون هنا رأى بمعنى آخر غير بمعنى + +62 +00:07:12,230 --> 00:07:19,310 +تيقنته اعتقدته موضع الشهد في هذا البيت رأيتهحيث + +63 +00:07:19,310 --> 00:07:25,330 +جاءت فعلًا من أفعال القلوب التي تدل على اليقين + +64 +00:07:25,330 --> 00:07:32,050 +نصبت مفعولين لفظ الجلالة المفعول الأول و أكبر + +65 +00:07:32,050 --> 00:07:40,730 +المفعول الثاني نعم يا بنتي قولي اليقين + +66 +00:07:40,730 --> 00:07:46,510 +و المفعول + +67 +00:07:46,510 --> 00:08:01,360 +الثاني أكبرالفعل .. الفعل الثاني دره الفعل + +68 +00:08:01,360 --> 00:08:07,040 +الثاني علمه علمت زيدا أخاك بمعنى تأقنت طبعا هذا + +69 +00:08:07,040 --> 00:08:13,490 +بخلافي أن أقول ظننت زيدا أخاكشوف الفرق شاسع بين + +70 +00:08:13,490 --> 00:08:18,850 +الجملتين علمته بمعنى ان انا تيقنت ان زيدا أخاك لكن + +71 +00:08:18,850 --> 00:08:24,310 +ظننته بمعنى ان انا فيها شكل امر ليس يقينيا بل هو + +72 +00:08:24,310 --> 00:08:29,930 +يرزح تحت الشكل ولاحظوا علمته زيدا أخاك أيضا نصبت + +73 +00:08:29,930 --> 00:08:37,610 +مفعولين زيدا مفعول أول و أخاك مفعول ثاني وجدهالفعل + +74 +00:08:37,610 --> 00:08:41,610 +الثالث من أفعال القلوب التي تدل على اليقين كما جاء + +75 +00:08:41,610 --> 00:08:47,450 +في قول الله عز وجل وإن وجدنا أكثرهم لفاسقين وإن + +76 +00:08:47,450 --> 00:08:54,170 +وجدنا أكثرهم لفاسقين وجدنا معنى تيقننا من وجودهم + +77 +00:08:54,170 --> 00:08:59,210 +وجدنا أكثرهم لفاسقين بمعنى أننا كان عندنا أو + +78 +00:08:59,210 --> 00:09:05,460 +وجدناهم يقينيافوجد موضع الشاهد جاء فعلًا من أفعال + +79 +00:09:05,460 --> 00:09:12,300 +القلوب التي تدل على اليقين نصبت مفعولين أكثرهم + +80 +00:09:12,300 --> 00:09:17,840 +مفعول به أول وفاسقين مفعول به ثاني، من أتين + +81 +00:09:17,840 --> 00:09:22,320 +للشاهد؟ نعم هناك موضع الشاهد وجدنا حيث جاءت فعلا + +82 +00:09:22,320 --> 00:09:25,600 +من أفعال القلوب التي تدل على اليقين فنصبت مفعولين + +83 +00:09:25,600 --> 00:09:30,810 +المفروض الأول أكتر هم المفروضالمفروض الثاني فاسقين + +84 +00:09:33,040 --> 00:09:37,460 +الفعل الرابع من أفعال القلوب التي تدل على اليقين + +85 +00:09:37,460 --> 00:09:43,380 +كما جاء في قول الشاعر دوريتا الوفية العهد يا عرو + +86 +00:09:43,380 --> 00:09:50,960 +فاغتبط فإن اغتباطا بالوفاء حميده دوريتا الوفية + +87 +00:09:50,960 --> 00:10:00,850 +العهد يا عرو فاغتبط فإن اغتباطا بالوفاء حميدهواضح + +88 +00:10:00,850 --> 00:10:07,050 +أن دوريتا فعل مبني للمجهول، والأصل فيه درى، يعني + +89 +00:10:07,050 --> 00:10:12,710 +الفعل المبني للمعلوم منه إيه؟ درى، ودرى يتعدى إلى + +90 +00:10:12,710 --> 00:10:18,970 +مفعولين، أصلهم المبتدأ والخبر، لكن إذا بني الفعل + +91 +00:10:18,970 --> 00:10:26,480 +الذي يتعدى إلى مفعولين، إذا بني للمجهولفإن المفعول + +92 +00:10:26,480 --> 00:10:32,520 +الأول يقام نائبا عن الفاعل هذا في الأصل يعني الأصل + +93 +00:10:32,520 --> 00:10:38,360 +الأصل في المسألة أن يقام المفعول الأول نائبا عن + +94 +00:10:38,360 --> 00:10:42,720 +الفاعل ويجوز + +95 +00:10:42,720 --> 00:10:52,400 +إقامة المفعول الثاني إذا أمنا اللبس بمعنى + +96 +00:10:52,400 --> 00:11:00,110 +لو قلت مثلاكسوت زيدا ثوبا كسوت زيدا هذا المفعول + +97 +00:11:00,110 --> 00:11:06,670 +الأول و ثوبا هو المفعول الثاني لو بنيت الفعل + +98 +00:11:06,670 --> 00:11:14,970 +للمجهول و قلت كسية هقول زيد ثوبا زيد بيصير نقل فعل + +99 +00:11:15,980 --> 00:11:20,240 +و لو سألتكوا كسي زيد ثوبا أين المفعول الأول + +100 +00:11:20,240 --> 00:11:26,300 +هتقوللي زيد الذي أصبح نائبا عن الفاعل الان دوريت + +101 +00:11:26,300 --> 00:11:41,920 +الوفي العهد أصلها در الناس أنت الوفي العهد كلمة + +102 +00:11:41,920 --> 00:11:47,110 +الناس هي الفاعلو أنت مفعول أول و الوفية المفعول + +103 +00:11:47,110 --> 00:11:54,510 +الثاني لكن لما بني الفعل للمجهول أصبح الدورية و + +104 +00:11:54,510 --> 00:12:00,390 +حُدث الفاعل للعلم به و هو كلمة الناس ثم أقيم + +105 +00:12:00,390 --> 00:12:06,980 +المفعول الأول اللي هو إيه أنت نائبا عن الفاعللكنه + +106 +00:12:06,980 --> 00:12:12,140 +لا يبقى على صورته كضمير منفصل بل يصبح ضميرا إيه؟ + +107 +00:12:12,140 --> 00:12:18,140 +متصلا ويقابل أنت الضمير المنفصل من الضمائر المتصلة + +108 +00:12:18,140 --> 00:12:24,660 +المخاطرة فيصبح .. تصبح الكلمة دوري تا الوفية أين + +109 +00:12:24,660 --> 00:12:30,000 +نائب الفاعل؟ التا وأين المفعول الأول؟ التا أيضا + +110 +00:12:30,000 --> 00:12:34,480 +المفعول الأول التا أما الوفي فتبقى المفعول الثاني + +111 +00:12:36,960 --> 00:12:42,860 +دوريتا الوفية التأو هي المفعول الأول التي أصبحت + +112 +00:12:42,860 --> 00:12:46,860 +نائبا عن الفاعل والوفي هي المفعول الثاني طبعا معنى + +113 +00:12:46,860 --> 00:12:53,060 +البيت معنى جميل يقول دوريتا الوفية العهدية عرو + +114 +00:12:53,060 --> 00:12:59,080 +واحد اسمه عرو أو عروة عروة فاغتبط يعني افرح بل + +115 +00:12:59,080 --> 00:13:05,110 +الاغتباط درجة أعلى من الفرح والسعادة والسروريعني + +116 +00:13:05,110 --> 00:13:12,330 +الناس علموا أنك وفي العهد تفي بعهدك فاغتبط افرح + +117 +00:13:12,330 --> 00:13:16,810 +فسألوا لماذا سألوا عرو هذا لماذا افرح لماذا اغتبط + +118 +00:13:16,810 --> 00:13:22,730 +قال لأن وفاء لأن اغتباطا بالوفاء حنيده لأن الذي + +119 +00:13:22,730 --> 00:13:29,010 +اغتبط بوفائه هو يعني هذا أمر محمود شيء محمود وليس + +120 +00:13:29,010 --> 00:13:35,690 +شيء ايه مظموم أن تغتبط لأنك وفي بالعهدوالذين يفون + +121 +00:13:35,690 --> 00:13:40,810 +بالعهد يعني هم الرجال الرجال وليس القصد هنا الفرق + +122 +00:13:40,810 --> 00:13:48,090 +بين المذكر والمؤنث لأ القصد بقوة من يفي بعهده سواء + +123 +00:13:48,090 --> 00:13:55,590 +كان رجلا او امرأة موضع الشاهد دوريتا جاء فعلا + +124 +00:13:55,590 --> 00:14:03,590 +مبنيا للمجهول من افعال القلوب التي تدل على اليقين + +125 +00:14:04,760 --> 00:14:11,600 +نصبت مفعولين تاء المخاطب التي أصبحت نائبا عن + +126 +00:14:11,600 --> 00:14:16,960 +الفاعل هي المفعول الأول والوفية هي المفعول الثاني + +127 +00:14:16,960 --> 00:14:23,080 +أعيد الشاهد مرة ثانية موضع الشاهد دوريتا حيث جاء + +128 +00:14:23,080 --> 00:14:29,700 +الفعل دوريتا فعلا مبنيا للمجهول من أفعال القلوب + +129 +00:14:29,700 --> 00:14:38,410 +التي تدل على اليقيننصبت مفعولين تاء المخاطب التي + +130 +00:14:38,410 --> 00:14:44,310 +أصبحت نائبا عن الفاعل هي المفعول الأول والوفي هي + +131 +00:14:44,310 --> 00:14:49,450 +المفعول الثاني مين تعيد للشاهد؟ طيب نسمع هنا نعم + +132 +00:14:49,450 --> 00:14:54,390 +الشاهد دوريدا حيث جاء فعل مبني لمجهود نفع القلوب + +133 +00:14:54,390 --> 00:15:01,350 +التي تدل على اليقينوهو المفروض + +134 +00:15:01,350 --> 00:15:05,650 +الأول والمفروض الثاني هو كلمة الوفية وهو كلمة أيه؟ + +135 +00:15:05,650 --> 00:15:10,130 +الوفية هذا واضح نعرف البيت دوريتا الوفية العهدية + +136 +00:15:10,130 --> 00:15:14,610 +عرف اغطبط فإن ابتباطا بالوفاء حميد ونبدأ من عند + +137 +00:15:14,610 --> 00:15:16,490 +كنة دوريتا + +138 +00:15:20,510 --> 00:15:25,310 +بل على السكون لاتصاله بتاء الفاعل، بتاء المخاطب هي + +139 +00:15:25,310 --> 00:15:30,970 +تاء فاعل، إذا لما اتصل الفعل الماضي بتاء المخاطب + +140 +00:15:30,970 --> 00:15:35,350 +اللي هي تاء الفاعل، بنية على .. إذا فعل ماضي مبني + +141 +00:15:35,350 --> 00:15:42,010 +للمجهول مبني على السكون، لاتصاله بتاء الفاعل اللي + +142 +00:15:42,010 --> 00:15:43,130 +جنبك، أكملي + +143 +00:15:48,180 --> 00:15:55,960 +بل في محل رفع نائب فاعل و لو سؤلنا أين المفعول + +144 +00:15:55,960 --> 00:16:02,280 +الأول هنعرف هو لاحظوا معايا هذا أمر بديهي ان الفعل + +145 +00:16:02,280 --> 00:16:07,600 +المبني للمجهول النائب الفاعل هو المفعول بيه لو كان + +146 +00:16:07,600 --> 00:16:10,600 +بيتعدى إلى مفعولين هو المفعول بيه الأول إلا في + +147 +00:16:10,600 --> 00:16:14,900 +حالات أخرىيجوز فيها أن يقام المفعول الثاني يعني في + +148 +00:16:14,900 --> 00:16:21,180 +الفعل كسية يجوز أن أقول كسية زيدا ثوب جاهز لأمن + +149 +00:16:21,180 --> 00:16:27,080 +اللبس أيه معنى أمن اللبس؟ أمن + +150 +00:16:27,080 --> 00:16:31,600 +اللبس معناه أن أستطيع أن أفرق بسهولة بين المفعول + +151 +00:16:31,600 --> 00:16:35,200 +الأول والمفعول الثاني لأن له أمية قصوى وهذا + +152 +00:16:35,200 --> 00:16:38,380 +ستدرسونه إن شاء الله في النحو الشريعة 2 اللي لن + +153 +00:16:38,380 --> 00:16:41,340 +يدرس في نحو الشريعة 2 في نائب الفعل هتدرس هذا + +154 +00:16:41,340 --> 00:16:47,780 +بالتفصيلبحكي إيه اللي هياخده؟ بمعنى .. بمعنى .. + +155 +00:16:47,780 --> 00:16:53,820 +بمعنى إن الأصل .. الأصل في الأفعال التي تتعدى إلى + +156 +00:16:53,820 --> 00:16:56,980 +مفعولين أن أميز بين الأول والثاني، لماذا؟ لأن + +157 +00:16:56,980 --> 00:17:00,420 +الأول هو الفاعل في المعنى، إنه ها قالوا، المفعول + +158 +00:17:00,420 --> 00:17:04,200 +الأول هو الفاعل في المعنى، كيف؟ يعني لو قلت أعطيت + +159 +00:17:04,200 --> 00:17:07,470 +زيدا درهم، من اللي أخد الدرهم؟هو المفعول الأول + +160 +00:17:07,470 --> 00:17:12,690 +كسوت زيدا جبة أو ثوبا زيد هو الفاعل في المعنى لا + +161 +00:17:12,690 --> 00:17:15,450 +تقول ان انت بتقول فاعل طب هو هذا منصوب لأ هنا + +162 +00:17:15,450 --> 00:17:19,290 +اتحدث عن الفاعل ايه في المعنى يعني اللي أخذ الجبة + +163 +00:17:19,290 --> 00:17:23,410 +و اللي أخذ الدرهم هو زيد اذا هو فاعل في المعنى هو + +164 +00:17:23,410 --> 00:17:26,850 +المفعول الأول والثاني هو المفعول الثاني ولذلك لابد + +165 +00:17:26,850 --> 00:17:30,370 +ان اميزه بين المفعول الأول والمفعول الثاني إن + +166 +00:17:30,370 --> 00:17:35,660 +استطعتالتمييز بسهولة بين الأول والثاني أجوز إقامة + +167 +00:17:35,660 --> 00:17:38,940 +الثاني، طب لم أستطع، يجب إقامة الأول، يعني واحد + +168 +00:17:38,940 --> 00:17:45,860 +قال أعطيت زيدا عمرا، واحد يتجال، أعطيت زيدا عمرا، + +169 +00:17:45,860 --> 00:17:51,410 +هل نستطيع نميز بين المفعول الا بتقدمه؟يعني المقدّن + +170 +00:17:51,410 --> 00:17:55,530 +من هما هو .. ليه؟ لأن زيد وعمر يمكن أن يكون معطن و + +171 +00:17:55,530 --> 00:17:58,430 +آخر في نفس الوقت اتنين ممكن واحد يد التاني يعني + +172 +00:17:58,430 --> 00:18:01,610 +يكون .. يكون زيد اللي أخد عمر أو عمر اللي أخد زيد + +173 +00:18:01,610 --> 00:18:06,230 +ولذلك إنه هقالوا إذا خيف اللابس كما في هذا المثال + +174 +00:18:06,230 --> 00:18:12,210 +يجب تقدي .. يجب إقامة المفعول الأول المقدّن و لا + +175 +00:18:12,210 --> 00:18:15,570 +يجوز إقامة ثانية .. يقول أعطي زيد عمرا .. ماينفعش + +176 +00:18:15,570 --> 00:18:19,550 +أقول أعطي زيد عمر لأن أنا مش عارف الأول والثاني + +177 +00:18:20,210 --> 00:18:26,490 +فإذا قمنا اللابس كما قلت أعطي زيد جبة أو أعطي زيد + +178 +00:18:26,490 --> 00:18:31,810 +جبة جاهز لأنه معروف إن زيد هو اللي هياخد الجبة مش + +179 +00:18:31,810 --> 00:18:35,950 +الجبة اللي هتاخد زيد زي ما قلنا احنا في مسألة + +180 +00:18:35,950 --> 00:18:41,710 +الفاعل والمفعول به ضرب موثا عيسى موثا الفاعل وعيسى + +181 +00:18:41,710 --> 00:18:47,350 +لكن لو أكل زيدلو أكل أسف الكماثرة موسى عارفين أن + +182 +00:18:47,350 --> 00:18:49,850 +موسى هو الفاعل لأن الكماثرة لا تأكل هي اللي + +183 +00:18:49,850 --> 00:18:56,150 +بتنوكها هذا هو يعني مسألة أمن اللبس ومخافة اللبس + +184 +00:18:56,150 --> 00:19:00,830 +نعود مرة ثانية نقول التاء كما قالت أخته كنا تاء + +185 +00:19:00,830 --> 00:19:05,890 +المخاطب ضمير متصل مبني على الفتح في محلي رفعي نائب + +186 +00:19:05,890 --> 00:19:10,310 +فاعل واحنا عارفين أن نائب الفاعل هو المفعول الأول + +187 +00:19:10,310 --> 00:19:12,390 +اللي عليها الدور الوفية + +188 +00:19:14,970 --> 00:19:18,950 +يجب مفعول به ثاني منصوب وعلامة نصبه الفتحة الظاهرة + +189 +00:19:18,950 --> 00:19:25,070 +العهدي مضاف + +190 +00:19:25,070 --> 00:19:31,570 +اليه مجرور وعلامة جره الكسرة الظاهرة يا حرف نداء + +191 +00:19:31,570 --> 00:19:35,990 +مبني على السكولة + +192 +00:19:35,990 --> 00:19:41,670 +محل له من الإعراب اللي عليها الدور عرو طبعا هو + +193 +00:19:41,670 --> 00:19:45,650 +مناده مرخم لأن احنا قلنا أصله عرو عروةودرسنا احنا + +194 +00:19:45,650 --> 00:19:49,570 +في صاحي شمر ولا تزل ذاكرة الموت اذا كنتوا ذاكرات + +195 +00:19:49,570 --> 00:19:53,630 +قلنا صاحي هذا مناده مرخم ونستطيع ان نتعرف على + +196 +00:19:53,630 --> 00:19:57,990 +المناده المرخم بانه بيحذف اخر حرف اصلي منها فعرو + +197 +00:19:57,990 --> 00:20:03,150 +مناده مرخم مبنيه على الضم في محل نصب فاغطبت اللي + +198 +00:20:03,150 --> 00:20:03,650 +وراها + +199 +00:20:09,260 --> 00:20:13,360 +إيك با صحيه، إيك با اغتبط الفاء حرف وعطف مبني على + +200 +00:20:13,360 --> 00:20:17,940 +الفتح لما حل له من الإعراب، اغتبط فعل أمر مبني على + +201 +00:20:17,940 --> 00:20:24,060 +السكون، اللي جنبك أين الفاعل؟ ضمير مستتر + +202 +00:20:24,060 --> 00:20:30,080 +وجوبا تقديره أنت، اللي عليها الدور، فإن الفاء حرف + +203 +00:20:30,080 --> 00:20:33,820 +تعلين حكمي على الفتح وحلمي من الإرهاب، وإن حرف + +204 +00:20:33,820 --> 00:20:39,310 +تأكيد ومصطلحطبعا تعليل لإن أنا قلتلكوا لإن السامع + +205 +00:20:39,310 --> 00:20:42,210 +قال لماذا؟ قال لأن اقتباط، يعني علا، الجاب العلم، + +206 +00:20:42,210 --> 00:20:46,730 +لماذا الفرح؟ لأن اقتباطا فالفاء تعليلية حرف مبني + +207 +00:20:46,730 --> 00:20:52,190 +على الفتح لما حل له من الإعراب وإن حرف توكيد ونصب + +208 +00:20:52,190 --> 00:20:56,290 +مبني أيضا على الفتح لما حل له من الإعراب اغتباطا + +209 +00:20:56,290 --> 00:21:02,890 +.. صحيح اسم إن منصوب علامة نصبه الفتح الظاهر على + +210 +00:21:02,890 --> 00:21:04,250 +آخره بالوفائي + +211 +00:21:09,810 --> 00:21:13,890 +صحيح بالوفاء جار ومجرور الباء حرف جر مبني على + +212 +00:21:13,890 --> 00:21:17,790 +الكسري لما حل له من الإعراب والوفاء اسم مجرور + +213 +00:21:17,790 --> 00:21:23,090 +بالباء وعلامة جره الكسرة الظاهرة حميده خبر إن + +214 +00:21:23,090 --> 00:21:31,610 +مرفوه علامة رفعه الدم الظاهرة على آخره ده + +215 +00:21:31,610 --> 00:21:36,020 +أي فعل؟لو ماكنتش إنه، لو قلنا اغطبط اغطباطا بتكون + +216 +00:21:36,020 --> 00:21:39,360 +.. لكن فاغطبط هذه جملة كاملة المعنى، دورية، + +217 +00:21:39,360 --> 00:21:43,020 +الوفية، العهد، يعروا فاغطبط، خلاص، جملة كاملة + +218 +00:21:43,020 --> 00:21:46,680 +المعنى، فإن اغطباطا هذه جملة أخرى، لكن لو كان + +219 +00:21:46,680 --> 00:21:50,300 +اغطبط يعروا اغطباطا، كان قلنا مفعول مطلق، نفس + +220 +00:21:50,300 --> 00:21:53,840 +الجملة، يعني تؤدي معنى في الجملة، لكن الآن صارت + +221 +00:21:53,840 --> 00:22:00,760 +جملة أخرى، أصبحت جملة أخرى، قول يا بنتيبنفع طبعا + +222 +00:22:00,760 --> 00:22:05,260 +مفعول به للوفي بنفع و نص تلت تربع الفعل الخامس و + +223 +00:22:05,260 --> 00:22:09,720 +الأخير من أفعال القلوب التي تدل على اليقين تعلم و + +224 +00:22:09,720 --> 00:22:15,600 +قلت سابقا تعلم بمعنى علم فعل أمر بمعنى علم و هذا + +225 +00:22:15,600 --> 00:22:22,360 +درستموه أيضا عند دراسة الفعل الجامد و المتصرف في + +226 +00:22:22,360 --> 00:22:28,870 +متطلب الجامعه نحو الصرفوعرفنا أيامها سقى الله تلك + +227 +00:22:28,870 --> 00:22:33,990 +الأيام وساقها أن الأفعال الجامدة هي الأفعال التي + +228 +00:22:33,990 --> 00:22:39,290 +تلازم صورة واحدة لا تفارقها وعندنا في اللغة + +229 +00:22:39,290 --> 00:22:46,270 +العربية أفعال تلازم صورة الماضي كثيرة عسى وليس + +230 +00:22:46,270 --> 00:22:52,640 +وبئس ونعمة وحبذا ولا حبذا وغيرهاأما الأفعال + +231 +00:22:52,640 --> 00:22:56,920 +الجامدة التي تلازم صورة المضارع فلا وجود لها في + +232 +00:22:56,920 --> 00:23:03,300 +اللغة العربية يتبقى عندنا الأفعال الجامدة التي + +233 +00:23:03,300 --> 00:23:10,200 +تلازم صورة الأمري هما فعلاني فقط الوهب بمعنى افترض + +234 +00:23:10,200 --> 00:23:16,120 +وتعلم بمعنى أعلم إذا نحن نتكلم عن تعلم بمعنى أعلم + +235 +00:23:16,120 --> 00:23:21,020 +فعل أمرمش تعلم يتعلموا تتعلموا متعلما إيه لأ هذا + +236 +00:23:21,020 --> 00:23:24,960 +فعل متصرف هذا .. هذا .. هذا ليس لنا .. هذا فعل + +237 +00:23:24,960 --> 00:23:30,420 +متصرف مش جامد نحن نتحدث عن الفعل الجامد الذي يلازم + +238 +00:23:30,420 --> 00:23:36,020 +فقط صورة الأمر بمعنى علم كما قال الشعب تعلمشفاء + +239 +00:23:36,020 --> 00:23:43,300 +النفس قهر عدوها، فبالغ بلطف في التحيول والمكر، + +240 +00:23:43,300 --> 00:23:48,930 +النفس دائما تشفى من علالهاطبعا سواء كانت عيلة + +241 +00:23:48,930 --> 00:23:52,830 +للنفسية وهي الأكثر وعيلة الجسدية وهي الأقل، يعني + +242 +00:23:52,830 --> 00:23:56,010 +مش معقول واحد عنده مرض القلب لما بيهزم عدوه بيشفى + +243 +00:23:56,010 --> 00:23:59,370 +من القلب، والله ممكن، يعني احتمال يعني، احتمال انه + +244 +00:23:59,370 --> 00:24:04,530 +بيشفى رب كريم، لكن الأكثر هي عيلة ليه؟ نفسية، من + +245 +00:24:04,530 --> 00:24:09,390 +الذل والإيهانة والقهر وغيرها، بيشفى عندما يهزموا + +246 +00:24:09,390 --> 00:24:14,310 +عدوه، ولذلك بيوصل الشعر، بيقول بالغبلطف في التحيول + +247 +00:24:14,310 --> 00:24:21,550 +والمكر يعني ان ان استطعت ان تهزم عدوك بالمكر + +248 +00:24:21,550 --> 00:24:26,890 +والخديع فلا بأس المهم انك ايه ان تهزمه فتشفي صدرك + +249 +00:24:26,890 --> 00:24:31,610 +ونفسكوهذا وعده من الله عز وجل لأن هزيمة الأعداء + +250 +00:24:31,610 --> 00:24:37,790 +فيها إيه؟ شفاء لصدور قوم مؤمنين ونحن شعرنا بجزء من + +251 +00:24:37,790 --> 00:24:42,310 +الشفاء في الأيام الماضية يعني جزء مقدمة تمهيد يعني + +252 +00:24:42,310 --> 00:24:46,270 +إيه للشفاء الكامل إن شاء الله اللي سيأتي لاحقا + +253 +00:24:46,270 --> 00:24:51,990 +ومدان بدأنا في شفاء صدورنا سيأتي الوقت اللي يعني + +254 +00:24:51,990 --> 00:24:57,990 +تشف فيه تماما من أعدائنا معايا ولا مش معايا؟طيب + +255 +00:24:57,990 --> 00:25:03,310 +الحمد لله لأ احنا هذا أمر آخر خلّيك معاه يا ابن + +256 +00:25:03,310 --> 00:25:05,830 +يقول أنا مع الله طب ماشي بس انت الآن خلّيك معاه + +257 +00:25:05,830 --> 00:25:09,530 +يعني و احنا كلنا مع الله يعني كأنه قال انا مع الله + +258 +00:25:09,530 --> 00:25:14,030 +يعني انتم مش مع الله لأ كلنا مع الله كلنا ان شاء + +259 +00:25:14,030 --> 00:25:16,990 +الله انما معاه خلّيكم معاه يعني الآن في اللحظة + +260 +00:25:16,990 --> 00:25:23,330 +الآنية يعني موضوع الشهد في هذا البيت تعلم جاءت فعل + +261 +00:25:23,330 --> 00:25:30,090 +أمر بمعنى علممن أفعال القلوب التي تدل على اليقين + +262 +00:25:30,090 --> 00:25:37,970 +نصبت مفعولين شفاء مفعول بيه أول و قهر مفعول بيه + +263 +00:25:37,970 --> 00:25:42,470 +ثاني مين ات علم الشاهد الشاهد قولت حكيتني انت احكي + +264 +00:25:42,470 --> 00:25:45,850 +احكي ماحكتش ماضي الشاهد اتعلم جاء الثاني الأمر + +265 +00:25:45,850 --> 00:25:49,010 +بمعنى علم من أفعال القلوب التي تدل على اليقين نصبت + +266 +00:25:49,010 --> 00:25:52,430 +مفعولين مفعول بيه أول وهو الشفاء والثاني قهر وهو + +267 +00:25:52,430 --> 00:25:58,230 +ايه وهو قهر هذا واضح؟إذا هذه الأفعال الخامسة من + +268 +00:25:58,230 --> 00:26:02,750 +أفعال القلوب التي تدل على إيه؟ على اليقين، إذا + +269 +00:26:02,750 --> 00:26:06,870 +نتقل بعد ذلك إلى القسم الثاني من أقسام أفعال + +270 +00:26:06,870 --> 00:26:11,170 +القلوب وهي الأفعال التي تدل على الرجحان، الرجحان + +271 +00:26:11,170 --> 00:26:16,270 +معناته يعني يمكن أن يكون وممكن أن لا يكون، أولها + +272 +00:26:16,270 --> 00:26:22,510 +خلتوخلت زيدا أخاك لحظة معايا علمت زيدا أخاك متيقن + +273 +00:26:22,510 --> 00:26:27,230 +لكن خلته أخاك يعني أنا والله بفكر إن أخوك لكن يظهر + +274 +00:26:27,230 --> 00:26:31,410 +إنه طلع مش أخوك ولحظة معايا خلته أيضا نصبت مفعولين + +275 +00:26:31,410 --> 00:26:37,270 +زيدا مفعول به أول وأخاك مفعول به ثاني الفعل الثاني + +276 +00:26:37,270 --> 00:26:44,390 +ظنهكما جاء في قول الله عز وجل وإني لأظنك يا فرعون + +277 +00:26:44,390 --> 00:26:55,270 +مثبورة وإني لأظنك يا فرعون مثبورة موضع الشاهد أظنك + +278 +00:26:55,270 --> 00:27:01,770 +أو لأظنك جاءت فعلا من أفعال القلوب التي تدل على + +279 +00:27:01,770 --> 00:27:11,120 +الرجحان نصبت مفعولينالكاف هي المفروض الأول ومثبورة + +280 +00:27:11,120 --> 00:27:18,200 +هي المفروض الثاني من تعيد للشاهد الشاهد نعم هناك + +281 +00:27:18,200 --> 00:27:26,960 +أنتي أنتي الشاهد أظن جاءت فعل .. جاءت فعل من أفعال + +282 +00:27:26,960 --> 00:27:30,080 +القلوب التي تدل على الرجحان خلاص ما المفروضين + +283 +00:27:30,080 --> 00:27:35,030 +المفروض الأول الكاف والمفروضواضح هذا الكلام؟ لكن + +284 +00:27:35,030 --> 00:27:40,930 +النحات قالوا وقد تأتي أو يأتي الفعل أظن لليقين، + +285 +00:27:40,930 --> 00:27:45,130 +يعني نعم هنا هو في هذه الآية هو للرجحان، لكنه يمكن + +286 +00:27:45,130 --> 00:27:49,210 +أن يأتي ايه؟ لليقين كما جاء في قول الله عز وجل + +287 +00:27:49,210 --> 00:27:54,530 +وظنوا أن لا ملجأ من الله إلا إليه، ظنوا يعني + +288 +00:27:54,530 --> 00:28:00,940 +تيقنواألا ملجأ من الله إلا إليه لا نستطيع أن نلجأ + +289 +00:28:00,940 --> 00:28:06,860 +إلى أي شيء آخر إلى أي إنسان أو مكان إلا إلى الله + +290 +00:28:06,860 --> 00:28:14,840 +عز وجل ولذلك لما ابن نوحقال سأاوي إلى جبل يعصمني + +291 +00:28:14,840 --> 00:28:20,280 +قال له لا عاصم اليوم من أمر الله لا عاصم اليوم من + +292 +00:28:20,280 --> 00:28:25,480 +أمر الله مافيش شيء بيعصمنا لكن إذا كان اللجوء إلى + +293 +00:28:25,480 --> 00:28:29,200 +الله عز وجل اللهم معاه هو في الآخر ميت ميت يعني هو + +294 +00:28:29,200 --> 00:28:35,800 +سيغرقلكن لو قال سألجأ إلى الله كان فيه إيمان، لكن + +295 +00:28:35,800 --> 00:28:42,780 +سأوي إلى جبل، إذا هو يعني تحدى الله عز وجل بمين، + +296 +00:28:42,780 --> 00:28:46,080 +طب خل الجبل ينفعك، يعني كما يقال بالعام، خل الجبل + +297 +00:28:46,080 --> 00:28:51,860 +لن ينفع، لن ينفع، لا جبل ولا غير جبل من أمر الله + +298 +00:28:51,860 --> 00:28:59,120 +عز وجل، لأنه إذا عدنا أو رجعنا، وهذا هو الأصلإلى + +299 +00:28:59,120 --> 00:29:03,000 +الله عز وجل حتى لو كان فيها موته وشيء من هذا + +300 +00:29:03,000 --> 00:29:07,620 +القبيل فإن الله عز وجل سيجازي من يعود إليه + +301 +00:29:07,620 --> 00:29:14,020 +بالإحسان أيضا موضع الشهد ظنوا حيث جاءت فعلا من + +302 +00:29:14,020 --> 00:29:20,800 +أفعال القلوب التي تدل على اليقين جاءت فعلا من + +303 +00:29:20,800 --> 00:29:28,710 +أفعال القلوب التي تدل عليهوقد جاء المصدر المؤول من + +304 +00:29:28,710 --> 00:29:36,230 +أن وما بعدها ساد دم سد مفعولي ظنه عيد تاني الشاهد + +305 +00:29:36,230 --> 00:29:41,730 +موضع الشاهد ظنه حيث جاءت فعلا من أفعال القلوب التي + +306 +00:29:41,730 --> 00:29:43,910 +تدل على اليقين + +307 +00:29:46,050 --> 00:29:55,410 +وقد سد المصدر المؤول من أن وما بعدها مسد مفعولي ظن + +308 +00:29:55,410 --> 00:30:01,370 +منة عيد للشاهد الشاهد ونعم هنا وظنه ألا ملجأ + +309 +00:30:01,370 --> 00:30:05,270 +الشاهد ظنه جاءت فعلا أفعال القلوب التي تدل على + +310 +00:30:05,270 --> 00:30:09,070 +اليقين وجاء المصدر المؤول من أن وما بعدها مش من أن + +311 +00:30:09,070 --> 00:30:11,610 +من أن أن هذه أن مصدرية + +312 +00:30:16,430 --> 00:30:21,630 +المصدر المؤول من أن و بعدها يسد مسد مفعولي ظن هل + +313 +00:30:21,630 --> 00:30:25,930 +هذا واضح؟ نعرف بس الاية الأولى وإني لأظنك يا فرعون + +314 +00:30:25,930 --> 00:30:29,290 +مثبوح نعرفناها؟ لأ ماعرفناهاش لإن وصل عندها الدور + +315 +00:30:29,290 --> 00:30:33,710 +في الإعراف نبدأ نعرفها وإني لأظنك يا فرعون مثبورة + +316 +00:30:33,710 --> 00:30:37,870 +نعم الواب حاط ضمني على الفتح لما حلله من الإعراف + +317 +00:30:37,870 --> 00:30:43,430 +وإن حاط نصب وتوطي ضمني على الفتح وليه ضمير متصل + +318 +00:30:44,890 --> 00:30:48,970 +صحيح بل wow وإني ال wow حرف يُعرَب بحسب ما قبله + +319 +00:30:48,970 --> 00:30:55,010 +حرف مبني على الفتح لا محل له من الإعراب إني إن حرف + +320 +00:30:55,010 --> 00:30:59,730 +توكيد ونصب مبني على الكسر لا محل له من الإعراب + +321 +00:30:59,730 --> 00:31:03,650 +طبعا مبني على الكسر لمناسبة الياه لو قلنا مبني على + +322 +00:31:03,650 --> 00:31:07,870 +الفتح يعني لأنه الأصل في بناء إن هو الفتح والياه + +323 +00:31:07,870 --> 00:31:12,450 +ضمير متصل مبني على السكون في محل نصب اسم إن لعليها + +324 +00:31:12,450 --> 00:31:13,630 +الدور لأظنك + +325 +00:31:22,410 --> 00:31:26,870 +المضارع بل مرفوع و علامة و رفعه الضامن الظاهر أظنه + +326 +00:31:26,870 --> 00:31:32,110 +أظنه اللام هي اللام المزحلة قفيلة أظنك حرف مبني + +327 +00:31:32,110 --> 00:31:35,870 +على الفتح لما حل له من الإعراب وأظن فعل مضارع + +328 +00:31:35,870 --> 00:31:39,430 +مرفوع علامة و رفعه الضامن الظاهر على آخره اللي + +329 +00:31:39,430 --> 00:31:44,840 +عليها الدور أين الفاعل؟ أين الفاعل؟علي صوتك من + +330 +00:31:44,840 --> 00:31:50,920 +السماء وجوبا تقديره أنا أظنه كأنا الفاعل والفاعل + +331 +00:31:50,920 --> 00:31:58,020 +ضمير مستتر وجوبا تقديره أنا اللي جنبك الكاف أول + +332 +00:31:58,020 --> 00:32:02,560 +صحيح يبقى الكاف ضمير متصل مبني على الفتح في محل + +333 +00:32:02,560 --> 00:32:07,360 +نصبي مفعول به أول يا حرف وليست اداة + +334 +00:32:10,520 --> 00:32:16,560 +صحيح حرف نداء مبني على السكون لا محل له من الإعراب + +335 +00:32:16,560 --> 00:32:21,200 +عرفات الفرق بين الحرف والأداة لا يجوز أن نستخدم + +336 +00:32:21,200 --> 00:32:26,440 +كلمة أداة إلا في حالات خاصة إحنا عندنا في اللغة + +337 +00:32:26,440 --> 00:32:31,520 +أدوات لكن ماعناش أداة يعني أنا أقول أدوات لاستفهام + +338 +00:32:31,520 --> 00:32:38,340 +لأن منها حروف وأسماء عند الهمزة و هل حروفوعندي من + +339 +00:32:38,340 --> 00:32:43,280 +وكيف ومتى وأين وإيان أسماء مش ممكن أقول عنها أسماء + +340 +00:32:43,280 --> 00:32:47,560 +الاستفهام ولا يمكن أن أقول عنها مجتمع حروف لأقول + +341 +00:32:47,560 --> 00:32:51,700 +أدوات الاستفهام لكن إذا ورد معيها اللي مفهوش أقول + +342 +00:32:51,700 --> 00:32:57,040 +أدا بقول حرف ولو جاء معندي من جاء من بقول عنه اسم + +343 +00:32:57,040 --> 00:33:00,800 +الاستفهام لأنه ببساطة لو كان حرف ليس له محل من + +344 +00:33:00,800 --> 00:33:04,820 +الإعراض ولو كان اسما له محل من الإعراض طب لو قلت + +345 +00:33:04,820 --> 00:33:11,890 +أدامش عارف انا هل هو اسم ولا حرف مش واضح ولذلك + +346 +00:33:11,890 --> 00:33:18,510 +حاذروا أن تستخدموا كلمة أداة بل الأصل إما أن تكون + +347 +00:33:18,510 --> 00:33:23,250 +الكلمة حرف أو اسم أو فعل هذا أمر يعني أمر طبيعي + +348 +00:33:23,250 --> 00:33:27,830 +اللي هنا من الأمام فرعونه + +349 +00:33:31,600 --> 00:33:36,020 +خلاص قلنا حرف نداء وفرعونه ماله مناده ماله مرفوع + +350 +00:33:36,020 --> 00:33:41,740 +ولا منصوب ولا مجروع وعلامة رفعه طبعا + +351 +00:33:41,740 --> 00:33:46,400 +مبني على الضم في محل نصب لأنه هذا مفرد لأنه مناده + +352 +00:33:46,400 --> 00:33:52,700 +مفرد أي ليس مضافا ولا شبيه بالمضاف فرعونه مناده + +353 +00:33:52,700 --> 00:33:56,580 +مبني على الضم في محل نصب مثبورة + +354 +00:33:59,630 --> 00:34:03,470 +صحيح مفعول به ثاني منصوب علامة ونصبه الفتحة + +355 +00:34:03,470 --> 00:34:10,690 +الظاهرة على آخره اللي عليها الدور أين خبر إنه خبر + +356 +00:34:10,690 --> 00:34:11,670 +إنه جملة فرعون + +357 +00:34:18,590 --> 00:34:22,090 +جملة .. هي الجملة إن لأظنك يا فرعون ومثبورة، معناه + +358 +00:34:22,090 --> 00:34:24,630 +قلنا اللام المزحلقة، لاحظوا معايا، احنا مش قلنا + +359 +00:34:24,630 --> 00:34:29,050 +اللام مزحلقة، وأين تزحلق اللام إلا في الخبر؟ طبعا + +360 +00:34:29,050 --> 00:34:31,950 +هي ممكن تزحلق في الإسم أو في ضامع الفصل، لكن في + +361 +00:34:31,950 --> 00:34:36,610 +هذه الآيات علقت إلى الخبر، إذا جملة أظنك يا فرعون + +362 +00:34:36,610 --> 00:34:40,050 +ومثبورة، واحد بيقول كل الجملة نعم، لأن أظن لا يتم + +363 +00:34:40,050 --> 00:34:44,230 +معناها إلا بمفعولها الثاني، والأول، وجملة يا فرعون + +364 +00:34:44,230 --> 00:34:48,410 +أو ال .. يا فرعون هذه جملة معتاردةهي الأصل وإني + +365 +00:34:48,410 --> 00:34:52,610 +لأظنك مثبورة يا فرعون لكنه جاء بها كجملة إيه + +366 +00:34:52,610 --> 00:34:58,790 +اعتراضية إذا جملة لأظنك يا فرعون مثبورة في محل رفع + +367 +00:34:58,790 --> 00:35:04,670 +خبر إن هل هذا واضح بسألا نجاد هذا واضح في أي سؤال + +368 +00:35:04,670 --> 00:35:10,990 +عامة سبق إذا ننتقل إلى الفعل الثالث حسيبةحسبة قال + +369 +00:35:10,990 --> 00:35:17,730 +تعالى في شاهد على ذلك لا تحسبوه شرا لكم لا تحسبوه + +370 +00:35:17,730 --> 00:35:23,710 +إيه شرا لكم موضع الشاهد تحسبوه جاءت فعلا من أفعال + +371 +00:35:23,710 --> 00:35:31,890 +القلوب التي تدل على الرجحان نصبت مفعولين الأول هو + +372 +00:35:31,890 --> 00:35:37,500 +هالها هالغائدوالثاني شرًا، يبقى المفروض الأول هو + +373 +00:35:37,500 --> 00:35:42,400 +إيه؟ هاء الغائب، والثاني كلمة شرًا، مين تعيدلي + +374 +00:35:42,400 --> 00:35:46,660 +الشاهد، الشاهد وغيركوا، أو الأخوات اللي هناك، نعم، + +375 +00:35:46,660 --> 00:35:49,540 +قولي يا بنتي موضوع الشاهد كان روحك جاءت فعلا من + +376 +00:35:49,540 --> 00:35:53,240 +أفعال القلوب التي تدل على مشحان نصبة مفرولين، + +377 +00:35:53,240 --> 00:35:56,700 +المفروض بيه الأول هاء الغائب، والمفروض بيه الثاني + +378 +00:35:56,700 --> 00:36:03,940 +شرًاواضح هذا الكلام؟ فعل آخر عدى، فعل ثلاثي مضعف، + +379 +00:36:03,940 --> 00:36:10,700 +عدى، فعل ثلاثي مضعف، قال الشاعر فلا تعدد المولى + +380 +00:36:10,700 --> 00:36:18,640 +شريكك في الغنى، ولكنما المولى شريكك في العدمالغنى + +381 +00:36:18,640 --> 00:36:21,500 +او العضم، العضم الفقر يعني، مدام الغنى إذا العضم + +382 +00:36:21,500 --> 00:36:26,080 +ماله، والمولى هنا الصاحب، المولى هنا إيه؟ طبعا + +383 +00:36:26,080 --> 00:36:29,180 +ماينزحش الذين إلى أن المولى هو الله لأن الراجل هذا + +384 +00:36:29,180 --> 00:36:33,980 +يعني كفر أو أشرك بالله عز وجل، المولى بمعنى إيه؟ + +385 +00:36:33,980 --> 00:36:39,540 +الصاحب، يعني لا تعدد الصاحب شريكك في الغنى، ولكن + +386 +00:36:39,540 --> 00:36:47,300 +ما الصاحب شريكك في العضم أو الفقر يعنيطبعا واضح ان + +387 +00:36:47,300 --> 00:36:50,960 +احنا .. احنا يعني .. هذا أمر .. يعني أمر يعرفه + +388 +00:36:50,960 --> 00:36:55,920 +الكل لكننا قد نقع في أخطاء في مسألة الصداقة و + +389 +00:36:55,920 --> 00:36:58,120 +الرسول صلى الله عليه و سلم نبانا قال فلينظر من + +390 +00:36:58,120 --> 00:37:05,380 +يخالل على أن الصديق من الأشياء المهمة التي نختارها + +391 +00:37:05,380 --> 00:37:11,020 +في حياتنا ولذلك قال فلينظر من يخالل مش الصاحب اللي + +392 +00:37:11,020 --> 00:37:16,750 +بصاحبك في غناك فإذا افتقرت تركك لاالصاحب الحقيقي + +393 +00:37:16,750 --> 00:37:20,830 +في الفقر، ثم إذا اقتنعت يظل صاحبك، لكن مش في + +394 +00:37:20,830 --> 00:37:25,590 +الغنى، فإذا افتقرت يعني يتركك، لأ هذا مش صاحب، + +395 +00:37:25,590 --> 00:37:31,530 +يكون صديق مصلحة، وما أكثر أصدقاء المصلحة في كل + +396 +00:37:31,530 --> 00:37:34,870 +الأوقات، طبعا أنا متكلمش عن وقتنا وأوقات، لأ في كل + +397 +00:37:34,870 --> 00:37:41,040 +الأوقات أصدقاء المصلحةإن كان الشخص غني فيكثر + +398 +00:37:41,040 --> 00:37:47,340 +أصدقائه أما إذا كان فقيرا فقليل لكن البركة في + +399 +00:37:47,340 --> 00:37:52,780 +القليل لأنه ممكن صديق واحد يسد عن مائة صديق من + +400 +00:37:52,780 --> 00:37:57,720 +أصدقاء المصلحة طبعا فلا تعدل المولى شريكك في الغنى + +401 +00:37:57,720 --> 00:38:03,640 +ولكن ما المولى شريكك إيه في العدويعني أكتر + +402 +00:38:03,640 --> 00:38:10,580 +الصداقات بتكون بين .. وناس تعرضوا لمحنة .. ناس في + +403 +00:38:10,580 --> 00:38:14,220 +السجن مثلا، في السجن المحنة، بتلاقي صداقتهم تدوم + +404 +00:38:14,220 --> 00:38:18,340 +إلى أن يموت الجميع، إلى الموت، لأنهم كانوا أصدقاء + +405 +00:38:18,340 --> 00:38:25,890 +متى؟ في الشدة، في المحنةفتظل الصداقة قوية لكن لو + +406 +00:38:25,890 --> 00:38:29,310 +كانوا أصدقاء في الخارج و يعني عند ال .. في .. + +407 +00:38:29,310 --> 00:38:32,610 +بيقعدوا على مثلا في مش عارف استراحة و كذا .. ده + +408 +00:38:32,610 --> 00:38:36,210 +يعني كلام قد يستمر وقتنا و بعدين كل واحد يتفرق + +409 +00:38:36,210 --> 00:38:39,590 +يذهب إلى .. إلى .. إلى حالي سبيلي لكن الصداقة في + +410 +00:38:39,590 --> 00:38:45,090 +المحن في الفقر في الشدائد في الملمات بتكون صداقة + +411 +00:38:45,090 --> 00:38:47,670 +قوية و انتوا لاحظوا معايا و هذه ملاحظة يعني انا + +412 +00:38:47,670 --> 00:38:52,890 +ملاحظها من زمانلما بتكون في شيء يعني قاسي على + +413 +00:38:52,890 --> 00:38:57,770 +المجتمع، المجتمع بيتلاحم، يتمازك، لكن إذا كان فيه + +414 +00:38:57,770 --> 00:39:02,490 +رخاء وغنى، بيصير فيه تباعد، الكل بي .. يعني + +415 +00:39:02,490 --> 00:39:06,850 +ينساحوا إلى مصلحته، نقلص أنا مالي في الآخرين، وهذا + +416 +00:39:06,850 --> 00:39:10,230 +.. هذا يمكن احنا يعني .. يعني وجدناه مثلا في + +417 +00:39:10,230 --> 00:39:14,010 +الحروب السابعة وستين والتلاتة وسبعين وفي الانتفاضة + +418 +00:39:14,010 --> 00:39:15,890 +الأولى يعني، في الانتفاضة الأولى اللي في السابعة و + +419 +00:39:15,890 --> 00:39:19,010 +تمانين، طبعا انتوا ماكنتوا مش موجوداتلأ فاتكوا كان + +420 +00:39:19,010 --> 00:39:23,610 +موجود وكان صغيرا في الانتفاض الأولى وصل المجتمع + +421 +00:39:23,610 --> 00:39:31,910 +إلى درجة الملائكة في الصداقة يعني نقول مثلا من + +422 +00:39:31,910 --> 00:39:35,390 +أصحاب الرسول صلى الله عليه و سلم مع الفارق في + +423 +00:39:35,390 --> 00:39:40,190 +التشبيه يا سلام المجتمع متماسك متلاحم أينما ذهب + +424 +00:39:40,190 --> 00:39:44,980 +تجد من يساعدكمافيش لكن بعد فترة لما صارت الأمور + +425 +00:39:44,980 --> 00:39:49,240 +يعني اه خلاص يعني الكل لمصلحتي بدأ المجتمع ايه؟ في + +426 +00:39:49,240 --> 00:39:54,660 +التفكك و لذلك دائما قالوا قديما المصائب العظيمة + +427 +00:39:54,660 --> 00:39:59,480 +تولد الرجال العظاموانا قبل شوية قلتلكوا رجال مش + +428 +00:39:59,480 --> 00:40:03,560 +معنى ذكر وأنثى لأ انا اتكلم عن معنى يعني معنى .. + +429 +00:40:03,560 --> 00:40:06,860 +معنى للرجولة مش يعني واحد تقول اه اتولد الرجال + +430 +00:40:06,860 --> 00:40:10,740 +العظام مش النساء العظام لأ اتكلم عن .. عن معنى + +431 +00:40:10,740 --> 00:40:16,080 +وليس عن جنس طبعا لا .. لا يعني لا يريد الإنسان ولا + +432 +00:40:16,080 --> 00:40:23,800 +يحب أن نبتلى بمصائب لكي نتوحد أو لكي نتلاحم لكن + +433 +00:40:23,800 --> 00:40:27,860 +هذه الحقيقة هذا اللي هو الواقعموضع الشاهد في هذا + +434 +00:40:27,860 --> 00:40:31,420 +البيت تعدد .. طبعا قلت لكم في السابق أنه عدى فعل + +435 +00:40:31,420 --> 00:40:35,320 +ثلاثين مضعف كان هذا في الماضي لما سارة أمران فُك + +436 +00:40:35,320 --> 00:40:41,020 +ال .. التضغان فتعدد فعل من أفعال القلوب التي تدل + +437 +00:40:41,020 --> 00:40:48,320 +على الرجحان نصبت مفعولين المولى مفعول به أول + +438 +00:40:48,320 --> 00:40:53,860 +وشريكك مفعول به ثاني مين اتعيد للشاهد؟ نعم هنا + +439 +00:41:00,730 --> 00:41:06,430 +الثاني إيه؟ شريك نعرف بيت الشهر؟ لأ لسه ضايل ما + +440 +00:41:06,430 --> 00:41:10,890 +زال معنى خمس دقايق او ست نعرف البيت فيه فلا تعدد + +441 +00:41:10,890 --> 00:41:16,890 +يلا يا بنتي البلفاء + +442 +00:41:16,890 --> 00:41:22,310 +حرف حرف يعرب بحسب ما قبله حرف مبني على الفتح لا + +443 +00:41:22,310 --> 00:41:28,330 +محل له من الإعراف اللي وراك لالا حرف نفي مبني على + +444 +00:41:28,330 --> 00:41:34,690 +السكولة ما حل له من الإعراب تعدد .. قلنا حرف نفي + +445 +00:41:34,690 --> 00:41:41,270 +لأ لأ أنا أسف لأ تعدد حرف نهي و ليست حرف نفي حرف + +446 +00:41:41,270 --> 00:41:45,690 +نهي مبني على السكولة ما حل له من الإعراب تعدد .. + +447 +00:41:51,120 --> 00:41:55,940 +صحيح تعدد فعل .. فعل مضارع مجزوم بلا ناهية و علامة + +448 +00:41:55,940 --> 00:42:00,100 +جزمه السكن اللي جانبك أين الفاعل؟ الفاعل ضمير + +449 +00:42:00,100 --> 00:42:05,700 +مستتر وجوبا تقديره أنت والفاعل ضمير مستتر وجوبا + +450 +00:42:05,700 --> 00:42:10,180 +تقديره أنت المولى؟ المطرول V الأول منصوب علامة + +451 +00:42:10,180 --> 00:42:15,710 +نصفه الفتحة المطلوبةصحيح المولى مفعول بيه أول + +452 +00:42:15,710 --> 00:42:22,210 +منصوب وعلامة نصبه فتحة مقدرة منع من ظهورها التعذر + +453 +00:42:22,210 --> 00:42:27,150 +شريكك .. أيه يا بنتي .. خبر مبتدأ .. احنا فينا + +454 +00:42:27,150 --> 00:42:31,470 +مبتدأ في الأصل يعني .. ماعناش مبتدأ في الأصل .. + +455 +00:42:31,470 --> 00:42:35,590 +مفعول بيه ثاني شريكة لوحدها .. مفعول بيه ثاني + +456 +00:42:35,590 --> 00:42:38,630 +منصوب وعلامة نصبه الفتحة الظاهرة اللي جنبك الكاف + +457 +00:42:41,880 --> 00:42:46,860 +صحيح شريكك الكاف ضمير متصل مبني على الفتح في محل + +458 +00:42:46,860 --> 00:42:52,460 +جار مضاف إليه وفي الغنى جار مجرور في حرف جر مبني + +459 +00:42:52,460 --> 00:42:55,960 +على السكولة محلة له من الإعراب والغنى اسم مجرور + +460 +00:42:55,960 --> 00:43:03,860 +بفيه وعلامة جره كسرة مقدرة منع منظورية التعذر ولكن + +461 +00:43:03,860 --> 00:43:11,640 +ما .. + +462 +00:43:11,830 --> 00:43:16,850 +مبني على الفتح أو مال كافة زائدة اللي هي زائدة + +463 +00:43:16,850 --> 00:43:20,310 +يعني احنا قلنا دخول مال زائدة تلغى عملها اللي هي + +464 +00:43:20,310 --> 00:43:25,310 +مال كافة يعني لكن الواو طبعا حرفه عطف مبني على + +465 +00:43:25,310 --> 00:43:30,870 +الفتح لما حلهم الإعراب لكن حرفه استدراك ونصب مهمل + +466 +00:43:30,870 --> 00:43:35,310 +او ملغي مبني على الفتح لما حلهم الإعراب ومال زائدة + +467 +00:43:35,310 --> 00:43:39,430 +او كافة حرف مبني على السكون لما حلهم الإعراب اللي + +468 +00:43:39,430 --> 00:43:40,950 +عليها الدور المولى + +469 +00:43:43,540 --> 00:43:47,800 +طبعا مدام كافة و مكفوفة يعني مهملة إذا الجملة اللي + +470 +00:43:47,800 --> 00:43:51,860 +الواقع بعدها مبتدأ و خبر مبتدأ و خبر جملة اسمية من + +471 +00:43:51,860 --> 00:43:55,340 +مبتدأ و خبر فالمولى مبتدأ و مرفوع علامة و رفعه + +472 +00:43:55,340 --> 00:44:03,340 +ضامة مقدرة منع منظهوري التعذر شريكوك و الكاف + +473 +00:44:05,340 --> 00:44:09,920 +صحيح يبقى شريكه لوحدها خبر المبتدأ مرفوع علامة رفع + +474 +00:44:09,920 --> 00:44:14,180 +الدم الظاهرة والكاف ضمير متصل مبني على الفتح في + +475 +00:44:14,180 --> 00:44:19,220 +محل جار مضاف إليه وفي العدم جار ومجر يعني في حرف + +476 +00:44:19,220 --> 00:44:23,160 +جر مبني على السكولة محلهم الإعراب والعدم اسم + +477 +00:44:23,160 --> 00:44:27,580 +المجرورهم بفيه وعلامة جاره الكسرة الظاهرة على آخره + +478 +00:44:27,580 --> 00:44:31,680 +هل هذا واضح؟ إذا بهذا ننتهي هنا ونلتقي ان شاء الله + +479 +00:44:31,680 --> 00:44:34,960 +تعالى على خير في المحاضرة القادمة + diff --git a/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/t3iaC4CjuSc_raw.srt b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/t3iaC4CjuSc_raw.srt new file mode 100644 index 0000000000000000000000000000000000000000..83d0c1b32f3d0513e376d513de79f6fb620fedb1 --- /dev/null +++ b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/t3iaC4CjuSc_raw.srt @@ -0,0 +1,1916 @@ +1 +00:00:21,130 --> 00:00:23,590 +أعوذ بالله من الشيطان الرجيم بسم الله الرحمن + +2 +00:00:23,590 --> 00:00:28,390 +الرحيم في المحاضرة الأخيرة كنا قد انتهينا من + +3 +00:00:28,390 --> 00:00:33,630 +الحديث عن لا نافية للجنس و اليوم إن شاء الله سنبدأ + +4 +00:00:33,630 --> 00:00:42,610 +في الحديث عن ظن وأخواتها هناك فرق ما بين الحديث عن + +5 +00:00:42,610 --> 00:00:49,860 +لا نافية للجنس و بين الحديث عن ظن وأخواتهالأن لا + +6 +00:00:49,860 --> 00:00:57,380 +نافية للجنس من الأحرف الناسقة من الأحرف الناسقة + +7 +00:00:57,380 --> 00:01:04,740 +التي تدخل على الجملة الإسمية فتنصب المبتدأ اسما + +8 +00:01:04,740 --> 00:01:11,240 +لها وترفع الخبر خبرا لها في + +9 +00:01:11,240 --> 00:01:15,100 +مقابل ظن وأخواتها التي تدخل على الجملة الإسمية + +10 +00:01:15,100 --> 00:01:17,300 +فتنصب + +11 +00:01:18,720 --> 00:01:25,900 +المبتدأ مفعولا أول وتنصب الخبر مفعولا ثانيا إذا هي + +12 +00:01:25,900 --> 00:01:32,280 +لا تغير حكم المبتدأ أو الخبر بل تغير حكم المبتدأ + +13 +00:01:32,280 --> 00:01:40,860 +والخبر معاها هي أفعال لكنها أفعال ناسخة وليست + +14 +00:01:40,860 --> 00:01:48,540 +ناقصةوعرفنا قبل قليل أنها أفعال ناسخة لأنها تنسخ + +15 +00:01:48,540 --> 00:01:57,300 +حكم المبتدأ والخبر معاها لكنها ليست ناقصة لأنها لا + +16 +00:01:57,300 --> 00:02:02,640 +تحتاج إلى خبرها لإكمال معناها هذا أولا وثانيا + +17 +00:02:02,640 --> 00:02:11,140 +لتمام الحدث فيها نحن عرفناأن الأفعال الناقصة سميت + +18 +00:02:11,140 --> 00:02:18,140 +كذلك إما لأنها تحتاج إلى الخبر أو لنقص الحدث فيها + +19 +00:02:18,140 --> 00:02:26,380 +وهذان الشيئان غير موجودين في ظن وأخواتها ولذلك قال + +20 +00:02:26,380 --> 00:02:35,160 +النحا إنها أفعال ناسخة وليست ناقصة أما + +21 +00:02:35,160 --> 00:02:40,830 +المبتدأ والخبرفهي ما يحتاجها أو ما تحتاج هذه + +22 +00:02:40,830 --> 00:02:47,270 +الأفعال و لا تستغني عن المفعولين بمعنى أنه لا يجوز + +23 +00:02:47,270 --> 00:02:51,130 +أن نستغني لا عن المفعول الأول ولا عن المفعول + +24 +00:02:51,130 --> 00:02:57,150 +الثاني لأنهم ركناني أساسيان في الجملة نحن لا + +25 +00:02:57,150 --> 00:03:02,130 +نستطيع أن نستغني عن المبتدأي أو الخبر و كذلك لا + +26 +00:03:02,130 --> 00:03:07,210 +نستطيع أن نستغني عن المفعول الأولأو المفعول الثاني + +27 +00:03:07,210 --> 00:03:13,870 +في باب ظن وأخواتها إذا أعود فأقول ظن وأخواتها هي + +28 +00:03:13,870 --> 00:03:19,610 +أفعال ناسخة وليست ناقصة تدخل على الجملة الإسمية + +29 +00:03:19,610 --> 00:03:24,890 +المكونة من المبتدأ والخبر فتنصب المبتدأ مفعولا أول + +30 +00:03:24,890 --> 00:03:33,060 +وتنصب الخبر مفعولا ثانيا وهي تنقسم إلى قسمينأفعال + +31 +00:03:33,060 --> 00:03:38,700 +قلوب و أفعال تحويل، هتسأل ليه بنتي؟ أفعال قلوب و + +32 +00:03:38,700 --> 00:03:44,700 +أفعال أيه؟ تحويل أفعال + +33 +00:03:44,700 --> 00:03:49,700 +القلوب هي الأفعال التي معانيها تستقر في القلب أو + +34 +00:03:49,700 --> 00:03:58,340 +تتصل بالقلبنحن نتحدث عن أفعال لا تتصل بأفعال + +35 +00:03:58,340 --> 00:04:04,760 +الجوارح بل بالقلب معانيها تتصل بالقلب ولا تتصل + +36 +00:04:04,760 --> 00:04:11,760 +بأحد الجوارح ولذلك سماها النحا أفعال القلوب كالشك + +37 +00:04:13,760 --> 00:04:22,240 +واليقين و الحزن و الفرح و الفهم و العلم و الإنكار + +38 +00:04:22,240 --> 00:04:29,160 +عندما أقول أشك في كذا هذا شك قلبي أفهم كذا أعلم + +39 +00:04:29,160 --> 00:04:37,320 +كذا أحزن أفرح أنكر هذه كلها أمور قلبية و ليس لها + +40 +00:04:37,320 --> 00:04:41,680 +علاقة بالحس أو بالجوارح + +41 +00:04:42,960 --> 00:04:48,420 +وقسم النحات أفعال القلوب إلى قسمين أفعال يقين + +42 +00:04:48,420 --> 00:04:57,000 +وأفعال رجحان ومعنى أفعال يقين يعني أفعال يمكن أن + +43 +00:04:57,000 --> 00:05:03,250 +تحدث يقيناأما أفعال الرجحان فهي الأفعال التي يمكن + +44 +00:05:03,250 --> 00:05:08,230 +أن تحدث أو يمكن أن لا تحدث، يمكن أن تقع ويمكن أن + +45 +00:05:08,230 --> 00:05:13,550 +لا تقع، أما أفعال اليقين فوقوعها حتمي، ووقوعها + +46 +00:05:13,550 --> 00:05:25,420 +يقيني، وهي خمسة أفعال رأىعلمه وجده دراه تعلم بمعنى + +47 +00:05:25,420 --> 00:05:33,500 +علم هذه هي خمسة أفعال هي أقسام الأفعال اليقينية + +48 +00:05:33,500 --> 00:05:38,940 +وهي في الأصل أفعال قلوب يعني هي أفعال قلوب تدل على + +49 +00:05:38,940 --> 00:05:44,100 +اليقين كام فعل؟ خمسة أما القسم الثاني فهو أفعال + +50 +00:05:44,100 --> 00:05:53,110 +الرجحانوهي ثمانية أفعال خالة، ظنة، حسبة، زعمة، + +51 +00:05:53,110 --> 00:06:03,510 +عدة، حجة، جعل بمعنى اعتقد، وهب بسكون الباء بمعنى + +52 +00:06:03,510 --> 00:06:11,670 +ظن أو افترض، هذه ثمانية أفعالهي أفعال قلوب لكنها + +53 +00:06:11,670 --> 00:06:17,570 +تدل على الرجحان الخمسة الأولى هي أفعال قلوب لكنها + +54 +00:06:17,570 --> 00:06:24,750 +تدل على اليقين سنبدأ بهذه الأفعال فعلا فعلا ونبدأ + +55 +00:06:24,750 --> 00:06:31,950 +بأفعال القلوب التي تدل على اليقين وأولها رأىفعندما + +56 +00:06:31,950 --> 00:06:38,070 +أقول رأيت الهلال بازغا، معنا ذلك إن هذا من بابه + +57 +00:06:38,070 --> 00:06:42,790 +اليقين وليس إن أنا رأيته أو ما رأيتهش، لأ رأيته + +58 +00:06:42,790 --> 00:06:50,550 +يعني إيه؟ تأقنت من رؤيته انظر إلى قولي الشاعر رأيت + +59 +00:06:50,550 --> 00:06:59,010 +الله أكبر كل شيء محاولةوأكثرهم جنودة رأيت في هذا + +60 +00:06:59,010 --> 00:07:06,070 +البيت بمعنى تيقنته لأنه يتحدث عن الله عز وجل رأيت + +61 +00:07:06,070 --> 00:07:12,230 +الله ما يمكن أن يكون هنا رأى بمعنى آخر غير بمعنى + +62 +00:07:12,230 --> 00:07:19,310 +تيقنته اعتقدته موضع الشهد في هذا البيت رأيتهحيث + +63 +00:07:19,310 --> 00:07:25,330 +جاءت فعلًا من أفعال القلوب التي تدل على اليقين + +64 +00:07:25,330 --> 00:07:32,050 +نصبت مفعولين لفظ الجلالة المفعول الأول و أكبر + +65 +00:07:32,050 --> 00:07:40,730 +المفعول الثاني نعم يا بنتي قولي اليقين + +66 +00:07:40,730 --> 00:07:46,510 +و المفعول + +67 +00:07:46,510 --> 00:08:01,360 +الثاني أكبرالفعل .. الفعل الثاني دره الفعل + +68 +00:08:01,360 --> 00:08:07,040 +الثاني علمه علمت زيدا أخاك بمعنى تأقنت طبعا هذا + +69 +00:08:07,040 --> 00:08:13,490 +بخلافي أن أقول ظننت زيدا أخاكشوف الفرق شاسع بين + +70 +00:08:13,490 --> 00:08:18,850 +الجملتين علمته بمعنى ان انا تيقنت ان زيدا أخاك لكن + +71 +00:08:18,850 --> 00:08:24,310 +ظننته بمعنى ان انا فيها شكل امر ليس يقينيا بل هو + +72 +00:08:24,310 --> 00:08:29,930 +يرزح تحت الشكل ولاحظوا علمته زيدا أخاك أيضا نصبت + +73 +00:08:29,930 --> 00:08:37,610 +مفعولين زيدا مفعول أول و أخاك مفعول ثاني وجدهالفعل + +74 +00:08:37,610 --> 00:08:41,610 +الثالث من أفعال القلوب التي تدل على اليقين كما جاء + +75 +00:08:41,610 --> 00:08:47,450 +في قول الله عز وجل وإن وجدنا أكثرهم لفاسقين وإن + +76 +00:08:47,450 --> 00:08:54,170 +وجدنا أكثرهم لفاسقين وجدنا معنى تيقننا من وجودهم + +77 +00:08:54,170 --> 00:08:59,210 +وجدنا أكثرهم لفاسقين بمعنى أننا كان عندنا أو + +78 +00:08:59,210 --> 00:09:05,460 +وجدناهم يقينيافوجد موضع الشاهد جاء فعلًا من أفعال + +79 +00:09:05,460 --> 00:09:12,300 +القلوب التي تدل على اليقين نصبت مفعولين أكثرهم + +80 +00:09:12,300 --> 00:09:17,840 +مفعول به أول وفاسقين مفعول به ثاني، من أتين + +81 +00:09:17,840 --> 00:09:22,320 +للشاهد؟ نعم هناك موضع الشاهد وجدنا حيث جاءت فعلا + +82 +00:09:22,320 --> 00:09:25,600 +من أفعال القلوب التي تدل على اليقين فنصبت مفعولين + +83 +00:09:25,600 --> 00:09:30,810 +المفروض الأول أكتر هم المفروضالمفروض الثاني فاسقين + +84 +00:09:33,040 --> 00:09:37,460 +الفعل الرابع من أفعال القلوب التي تدل على اليقين + +85 +00:09:37,460 --> 00:09:43,380 +كما جاء في قول الشاعر دوريتا الوفية العهد يا عرو + +86 +00:09:43,380 --> 00:09:50,960 +فاغتبط فإن اغتباطا بالوفاء حميده دوريتا الوفية + +87 +00:09:50,960 --> 00:10:00,850 +العهد يا عرو فاغتبط فإن اغتباطا بالوفاء حميدهواضح + +88 +00:10:00,850 --> 00:10:07,050 +أن دوريتا فعل مبني للمجهول، والأصل فيه درى، يعني + +89 +00:10:07,050 --> 00:10:12,710 +الفعل المبني للمعلوم منه إيه؟ درى، ودرى يتعدى إلى + +90 +00:10:12,710 --> 00:10:18,970 +مفعولين، أصلهم المبتدأ والخبر، لكن إذا بني الفعل + +91 +00:10:18,970 --> 00:10:26,480 +الذي يتعدى إلى مفعولين، إذا بني للمجهولفإن المفعول + +92 +00:10:26,480 --> 00:10:32,520 +الأول يقام نائبا عن الفاعل هذا في الأصل يعني الأصل + +93 +00:10:32,520 --> 00:10:38,360 +الأصل في المسألة أن يقام المفعول الأول نائبا عن + +94 +00:10:38,360 --> 00:10:42,720 +الفاعل ويجوز + +95 +00:10:42,720 --> 00:10:52,400 +إقامة المفعول الثاني إذا أمنا اللبس بمعنى + +96 +00:10:52,400 --> 00:11:00,110 +لو قلت مثلاكسوت زيدا ثوبا كسوت زيدا هذا المفعول + +97 +00:11:00,110 --> 00:11:06,670 +الأول و ثوبا هو المفعول الثاني لو بنيت الفعل + +98 +00:11:06,670 --> 00:11:14,970 +للمجهول و قلت كسية هقول زيد ثوبا زيد بيصير نقل فعل + +99 +00:11:15,980 --> 00:11:20,240 +و لو سألتكوا كسي زيد ثوبا أين المفعول الأول + +100 +00:11:20,240 --> 00:11:26,300 +هتقوللي زيد الذي أصبح نائبا عن الفاعل الان دوريت + +101 +00:11:26,300 --> 00:11:41,920 +الوفي العهد أصلها در الناس أنت الوفي العهد كلمة + +102 +00:11:41,920 --> 00:11:47,110 +الناس هي الفاعلو أنت مفعول أول و الوفية المفعول + +103 +00:11:47,110 --> 00:11:54,510 +الثاني لكن لما بني الفعل للمجهول أصبح الدورية و + +104 +00:11:54,510 --> 00:12:00,390 +حُدث الفاعل للعلم به و هو كلمة الناس ثم أقيم + +105 +00:12:00,390 --> 00:12:06,980 +المفعول الأول اللي هو إيه أنت نائبا عن الفاعللكنه + +106 +00:12:06,980 --> 00:12:12,140 +لا يبقى على صورته كضمير منفصل بل يصبح ضميرا إيه؟ + +107 +00:12:12,140 --> 00:12:18,140 +متصلا ويقابل أنت الضمير المنفصل من الضمائر المتصلة + +108 +00:12:18,140 --> 00:12:24,660 +المخاطرة فيصبح .. تصبح الكلمة دوري تا الوفية أين + +109 +00:12:24,660 --> 00:12:30,000 +نائب الفاعل؟ التا وأين المفعول الأول؟ التا أيضا + +110 +00:12:30,000 --> 00:12:34,480 +المفعول الأول التا أما الوفي فتبقى المفعول الثاني + +111 +00:12:36,960 --> 00:12:42,860 +دوريتا الوفية التأو هي المفعول الأول التي أصبحت + +112 +00:12:42,860 --> 00:12:46,860 +نائبا عن الفاعل والوفي هي المفعول الثاني طبعا معنى + +113 +00:12:46,860 --> 00:12:53,060 +البيت معنى جميل يقول دوريتا الوفية العهدية عرو + +114 +00:12:53,060 --> 00:12:59,080 +واحد اسمه عرو أو عروة عروة فاغتبط يعني افرح بل + +115 +00:12:59,080 --> 00:13:05,110 +الاغتباط درجة أعلى من الفرح والسعادة والسروريعني + +116 +00:13:05,110 --> 00:13:12,330 +الناس علموا أنك وفي العهد تفي بعهدك فاغتبط افرح + +117 +00:13:12,330 --> 00:13:16,810 +فسألوا لماذا سألوا عرو هذا لماذا افرح لماذا اغتبط + +118 +00:13:16,810 --> 00:13:22,730 +قال لأن وفاء لأن اغتباطا بالوفاء حنيده لأن الذي + +119 +00:13:22,730 --> 00:13:29,010 +اغتبط بوفائه هو يعني هذا أمر محمود شيء محمود وليس + +120 +00:13:29,010 --> 00:13:35,690 +شيء ايه مظموم أن تغتبط لأنك وفي بالعهدوالذين يفون + +121 +00:13:35,690 --> 00:13:40,810 +بالعهد يعني هم الرجال الرجال وليس القصد هنا الفرق + +122 +00:13:40,810 --> 00:13:48,090 +بين المذكر والمؤنث لأ القصد بقوة من يفي بعهده سواء + +123 +00:13:48,090 --> 00:13:55,590 +كان رجلا او امرأة موضع الشاهد دوريتا جاء فعلا + +124 +00:13:55,590 --> 00:14:03,590 +مبنيا للمجهول من افعال القلوب التي تدل على اليقين + +125 +00:14:04,760 --> 00:14:11,600 +نصبت مفعولين تاء المخاطب التي أصبحت نائبا عن + +126 +00:14:11,600 --> 00:14:16,960 +الفاعل هي المفعول الأول والوفية هي المفعول الثاني + +127 +00:14:16,960 --> 00:14:23,080 +أعيد الشاهد مرة ثانية موضع الشاهد دوريتا حيث جاء + +128 +00:14:23,080 --> 00:14:29,700 +الفعل دوريتا فعلا مبنيا للمجهول من أفعال القلوب + +129 +00:14:29,700 --> 00:14:38,410 +التي تدل على اليقيننصبت مفعولين تاء المخاطب التي + +130 +00:14:38,410 --> 00:14:44,310 +أصبحت نائبا عن الفاعل هي المفعول الأول والوفي هي + +131 +00:14:44,310 --> 00:14:49,450 +المفعول الثاني مين تعيد للشاهد؟ طيب نسمع هنا نعم + +132 +00:14:49,450 --> 00:14:54,390 +الشاهد دوريدا حيث جاء فعل مبني لمجهود نفع القلوب + +133 +00:14:54,390 --> 00:15:01,350 +التي تدل على اليقينوهو المفروض + +134 +00:15:01,350 --> 00:15:05,650 +الأول والمفروض الثاني هو كلمة الوفية وهو كلمة أيه؟ + +135 +00:15:05,650 --> 00:15:10,130 +الوفية هذا واضح نعرف البيت دوريتا الوفية العهدية + +136 +00:15:10,130 --> 00:15:14,610 +عرف اغطبط فإن ابتباطا بالوفاء حميد ونبدأ من عند + +137 +00:15:14,610 --> 00:15:16,490 +كنة دوريتا + +138 +00:15:20,510 --> 00:15:25,310 +بل على السكون لاتصاله بتاء الفاعل، بتاء المخاطب هي + +139 +00:15:25,310 --> 00:15:30,970 +تاء فاعل، إذا لما اتصل الفعل الماضي بتاء المخاطب + +140 +00:15:30,970 --> 00:15:35,350 +اللي هي تاء الفاعل، بنية على .. إذا فعل ماضي مبني + +141 +00:15:35,350 --> 00:15:42,010 +للمجهول مبني على السكون، لاتصاله بتاء الفاعل اللي + +142 +00:15:42,010 --> 00:15:43,130 +جنبك، أكملي + +143 +00:15:48,180 --> 00:15:55,960 +بل في محل رفع نائب فاعل و لو سؤلنا أين المفعول + +144 +00:15:55,960 --> 00:16:02,280 +الأول هنعرف هو لاحظوا معايا هذا أمر بديهي ان الفعل + +145 +00:16:02,280 --> 00:16:07,600 +المبني للمجهول النائب الفاعل هو المفعول بيه لو كان + +146 +00:16:07,600 --> 00:16:10,600 +بيتعدى إلى مفعولين هو المفعول بيه الأول إلا في + +147 +00:16:10,600 --> 00:16:14,900 +حالات أخرىيجوز فيها أن يقام المفعول الثاني يعني في + +148 +00:16:14,900 --> 00:16:21,180 +الفعل كسية يجوز أن أقول كسية زيدا ثوب جاهز لأمن + +149 +00:16:21,180 --> 00:16:27,080 +اللبس أيه معنى أمن اللبس؟ أمن + +150 +00:16:27,080 --> 00:16:31,600 +اللبس معناه أن أستطيع أن أفرق بسهولة بين المفعول + +151 +00:16:31,600 --> 00:16:35,200 +الأول والمفعول الثاني لأن له أمية قصوى وهذا + +152 +00:16:35,200 --> 00:16:38,380 +ستدرسونه إن شاء الله في النحو الشريعة 2 اللي لن + +153 +00:16:38,380 --> 00:16:41,340 +يدرس في نحو الشريعة 2 في نائب الفعل هتدرس هذا + +154 +00:16:41,340 --> 00:16:47,780 +بالتفصيلبحكي إيه اللي هياخده؟ بمعنى .. بمعنى .. + +155 +00:16:47,780 --> 00:16:53,820 +بمعنى إن الأصل .. الأصل في الأفعال التي تتعدى إلى + +156 +00:16:53,820 --> 00:16:56,980 +مفعولين أن أميز بين الأول والثاني، لماذا؟ لأن + +157 +00:16:56,980 --> 00:17:00,420 +الأول هو الفاعل في المعنى، إنه ها قالوا، المفعول + +158 +00:17:00,420 --> 00:17:04,200 +الأول هو الفاعل في المعنى، كيف؟ يعني لو قلت أعطيت + +159 +00:17:04,200 --> 00:17:07,470 +زيدا درهم، من اللي أخد الدرهم؟هو المفعول الأول + +160 +00:17:07,470 --> 00:17:12,690 +كسوت زيدا جبة أو ثوبا زيد هو الفاعل في المعنى لا + +161 +00:17:12,690 --> 00:17:15,450 +تقول ان انت بتقول فاعل طب هو هذا منصوب لأ هنا + +162 +00:17:15,450 --> 00:17:19,290 +اتحدث عن الفاعل ايه في المعنى يعني اللي أخذ الجبة + +163 +00:17:19,290 --> 00:17:23,410 +و اللي أخذ الدرهم هو زيد اذا هو فاعل في المعنى هو + +164 +00:17:23,410 --> 00:17:26,850 +المفعول الأول والثاني هو المفعول الثاني ولذلك لابد + +165 +00:17:26,850 --> 00:17:30,370 +ان اميزه بين المفعول الأول والمفعول الثاني إن + +166 +00:17:30,370 --> 00:17:35,660 +استطعتالتمييز بسهولة بين الأول والثاني أجوز إقامة + +167 +00:17:35,660 --> 00:17:38,940 +الثاني، طب لم أستطع، يجب إقامة الأول، يعني واحد + +168 +00:17:38,940 --> 00:17:45,860 +قال أعطيت زيدا عمرا، واحد يتجال، أعطيت زيدا عمرا، + +169 +00:17:45,860 --> 00:17:51,410 +هل نستطيع نميز بين المفعول الا بتقدمه؟يعني المقدّن + +170 +00:17:51,410 --> 00:17:55,530 +من هما هو .. ليه؟ لأن زيد وعمر يمكن أن يكون معطن و + +171 +00:17:55,530 --> 00:17:58,430 +آخر في نفس الوقت اتنين ممكن واحد يد التاني يعني + +172 +00:17:58,430 --> 00:18:01,610 +يكون .. يكون زيد اللي أخد عمر أو عمر اللي أخد زيد + +173 +00:18:01,610 --> 00:18:06,230 +ولذلك إنه هقالوا إذا خيف اللابس كما في هذا المثال + +174 +00:18:06,230 --> 00:18:12,210 +يجب تقدي .. يجب إقامة المفعول الأول المقدّن و لا + +175 +00:18:12,210 --> 00:18:15,570 +يجوز إقامة ثانية .. يقول أعطي زيد عمرا .. ماينفعش + +176 +00:18:15,570 --> 00:18:19,550 +أقول أعطي زيد عمر لأن أنا مش عارف الأول والثاني + +177 +00:18:20,210 --> 00:18:26,490 +فإذا قمنا اللابس كما قلت أعطي زيد جبة أو أعطي زيد + +178 +00:18:26,490 --> 00:18:31,810 +جبة جاهز لأنه معروف إن زيد هو اللي هياخد الجبة مش + +179 +00:18:31,810 --> 00:18:35,950 +الجبة اللي هتاخد زيد زي ما قلنا احنا في مسألة + +180 +00:18:35,950 --> 00:18:41,710 +الفاعل والمفعول به ضرب موثا عيسى موثا الفاعل وعيسى + +181 +00:18:41,710 --> 00:18:47,350 +لكن لو أكل زيدلو أكل أسف الكماثرة موسى عارفين أن + +182 +00:18:47,350 --> 00:18:49,850 +موسى هو الفاعل لأن الكماثرة لا تأكل هي اللي + +183 +00:18:49,850 --> 00:18:56,150 +بتنوكها هذا هو يعني مسألة أمن اللبس ومخافة اللبس + +184 +00:18:56,150 --> 00:19:00,830 +نعود مرة ثانية نقول التاء كما قالت أخته كنا تاء + +185 +00:19:00,830 --> 00:19:05,890 +المخاطب ضمير متصل مبني على الفتح في محلي رفعي نائب + +186 +00:19:05,890 --> 00:19:10,310 +فاعل واحنا عارفين أن نائب الفاعل هو المفعول الأول + +187 +00:19:10,310 --> 00:19:12,390 +اللي عليها الدور الوفية + +188 +00:19:14,970 --> 00:19:18,950 +يجب مفعول به ثاني منصوب وعلامة نصبه الفتحة الظاهرة + +189 +00:19:18,950 --> 00:19:25,070 +العهدي مضاف + +190 +00:19:25,070 --> 00:19:31,570 +اليه مجرور وعلامة جره الكسرة الظاهرة يا حرف نداء + +191 +00:19:31,570 --> 00:19:35,990 +مبني على السكولة + +192 +00:19:35,990 --> 00:19:41,670 +محل له من الإعراب اللي عليها الدور عرو طبعا هو + +193 +00:19:41,670 --> 00:19:45,650 +مناده مرخم لأن احنا قلنا أصله عرو عروةودرسنا احنا + +194 +00:19:45,650 --> 00:19:49,570 +في صاحي شمر ولا تزل ذاكرة الموت اذا كنتوا ذاكرات + +195 +00:19:49,570 --> 00:19:53,630 +قلنا صاحي هذا مناده مرخم ونستطيع ان نتعرف على + +196 +00:19:53,630 --> 00:19:57,990 +المناده المرخم بانه بيحذف اخر حرف اصلي منها فعرو + +197 +00:19:57,990 --> 00:20:03,150 +مناده مرخم مبنيه على الضم في محل نصب فاغطبت اللي + +198 +00:20:03,150 --> 00:20:03,650 +وراها + +199 +00:20:09,260 --> 00:20:13,360 +إيك با صحيه، إيك با اغتبط الفاء حرف وعطف مبني على + +200 +00:20:13,360 --> 00:20:17,940 +الفتح لما حل له من الإعراب، اغتبط فعل أمر مبني على + +201 +00:20:17,940 --> 00:20:24,060 +السكون، اللي جنبك أين الفاعل؟ ضمير مستتر + +202 +00:20:24,060 --> 00:20:30,080 +وجوبا تقديره أنت، اللي عليها الدور، فإن الفاء حرف + +203 +00:20:30,080 --> 00:20:33,820 +تعلين حكمي على الفتح وحلمي من الإرهاب، وإن حرف + +204 +00:20:33,820 --> 00:20:39,310 +تأكيد ومصطلحطبعا تعليل لإن أنا قلتلكوا لإن السامع + +205 +00:20:39,310 --> 00:20:42,210 +قال لماذا؟ قال لأن اقتباط، يعني علا، الجاب العلم، + +206 +00:20:42,210 --> 00:20:46,730 +لماذا الفرح؟ لأن اقتباطا فالفاء تعليلية حرف مبني + +207 +00:20:46,730 --> 00:20:52,190 +على الفتح لما حل له من الإعراب وإن حرف توكيد ونصب + +208 +00:20:52,190 --> 00:20:56,290 +مبني أيضا على الفتح لما حل له من الإعراب اغتباطا + +209 +00:20:56,290 --> 00:21:02,890 +.. صحيح اسم إن منصوب علامة نصبه الفتح الظاهر على + +210 +00:21:02,890 --> 00:21:04,250 +آخره بالوفائي + +211 +00:21:09,810 --> 00:21:13,890 +صحيح بالوفاء جار ومجرور الباء حرف جر مبني على + +212 +00:21:13,890 --> 00:21:17,790 +الكسري لما حل له من الإعراب والوفاء اسم مجرور + +213 +00:21:17,790 --> 00:21:23,090 +بالباء وعلامة جره الكسرة الظاهرة حميده خبر إن + +214 +00:21:23,090 --> 00:21:31,610 +مرفوه علامة رفعه الدم الظاهرة على آخره ده + +215 +00:21:31,610 --> 00:21:36,020 +أي فعل؟لو ماكنتش إنه، لو قلنا اغطبط اغطباطا بتكون + +216 +00:21:36,020 --> 00:21:39,360 +.. لكن فاغطبط هذه جملة كاملة المعنى، دورية، + +217 +00:21:39,360 --> 00:21:43,020 +الوفية، العهد، يعروا فاغطبط، خلاص، جملة كاملة + +218 +00:21:43,020 --> 00:21:46,680 +المعنى، فإن اغطباطا هذه جملة أخرى، لكن لو كان + +219 +00:21:46,680 --> 00:21:50,300 +اغطبط يعروا اغطباطا، كان قلنا مفعول مطلق، نفس + +220 +00:21:50,300 --> 00:21:53,840 +الجملة، يعني تؤدي معنى في الجملة، لكن الآن صارت + +221 +00:21:53,840 --> 00:22:00,760 +جملة أخرى، أصبحت جملة أخرى، قول يا بنتيبنفع طبعا + +222 +00:22:00,760 --> 00:22:05,260 +مفعول به للوفي بنفع و نص تلت تربع الفعل الخامس و + +223 +00:22:05,260 --> 00:22:09,720 +الأخير من أفعال القلوب التي تدل على اليقين تعلم و + +224 +00:22:09,720 --> 00:22:15,600 +قلت سابقا تعلم بمعنى علم فعل أمر بمعنى علم و هذا + +225 +00:22:15,600 --> 00:22:22,360 +درستموه أيضا عند دراسة الفعل الجامد و المتصرف في + +226 +00:22:22,360 --> 00:22:28,870 +متطلب الجامعه نحو الصرفوعرفنا أيامها سقى الله تلك + +227 +00:22:28,870 --> 00:22:33,990 +الأيام وساقها أن الأفعال الجامدة هي الأفعال التي + +228 +00:22:33,990 --> 00:22:39,290 +تلازم صورة واحدة لا تفارقها وعندنا في اللغة + +229 +00:22:39,290 --> 00:22:46,270 +العربية أفعال تلازم صورة الماضي كثيرة عسى وليس + +230 +00:22:46,270 --> 00:22:52,640 +وبئس ونعمة وحبذا ولا حبذا وغيرهاأما الأفعال + +231 +00:22:52,640 --> 00:22:56,920 +الجامدة التي تلازم صورة المضارع فلا وجود لها في + +232 +00:22:56,920 --> 00:23:03,300 +اللغة العربية يتبقى عندنا الأفعال الجامدة التي + +233 +00:23:03,300 --> 00:23:10,200 +تلازم صورة الأمري هما فعلاني فقط الوهب بمعنى افترض + +234 +00:23:10,200 --> 00:23:16,120 +وتعلم بمعنى أعلم إذا نحن نتكلم عن تعلم بمعنى أعلم + +235 +00:23:16,120 --> 00:23:21,020 +فعل أمرمش تعلم يتعلموا تتعلموا متعلما إيه لأ هذا + +236 +00:23:21,020 --> 00:23:24,960 +فعل متصرف هذا .. هذا .. هذا ليس لنا .. هذا فعل + +237 +00:23:24,960 --> 00:23:30,420 +متصرف مش جامد نحن نتحدث عن الفعل الجامد الذي يلازم + +238 +00:23:30,420 --> 00:23:36,020 +فقط صورة الأمر بمعنى علم كما قال الشعب تعلمشفاء + +239 +00:23:36,020 --> 00:23:43,300 +النفس قهر عدوها، فبالغ بلطف في التحيول والمكر، + +240 +00:23:43,300 --> 00:23:48,930 +النفس دائما تشفى من علالهاطبعا سواء كانت عيلة + +241 +00:23:48,930 --> 00:23:52,830 +للنفسية وهي الأكثر وعيلة الجسدية وهي الأقل، يعني + +242 +00:23:52,830 --> 00:23:56,010 +مش معقول واحد عنده مرض القلب لما بيهزم عدوه بيشفى + +243 +00:23:56,010 --> 00:23:59,370 +من القلب، والله ممكن، يعني احتمال يعني، احتمال انه + +244 +00:23:59,370 --> 00:24:04,530 +بيشفى رب كريم، لكن الأكثر هي عيلة ليه؟ نفسية، من + +245 +00:24:04,530 --> 00:24:09,390 +الذل والإيهانة والقهر وغيرها، بيشفى عندما يهزموا + +246 +00:24:09,390 --> 00:24:14,310 +عدوه، ولذلك بيوصل الشعر، بيقول بالغبلطف في التحيول + +247 +00:24:14,310 --> 00:24:21,550 +والمكر يعني ان ان استطعت ان تهزم عدوك بالمكر + +248 +00:24:21,550 --> 00:24:26,890 +والخديع فلا بأس المهم انك ايه ان تهزمه فتشفي صدرك + +249 +00:24:26,890 --> 00:24:31,610 +ونفسكوهذا وعده من الله عز وجل لأن هزيمة الأعداء + +250 +00:24:31,610 --> 00:24:37,790 +فيها إيه؟ شفاء لصدور قوم مؤمنين ونحن شعرنا بجزء من + +251 +00:24:37,790 --> 00:24:42,310 +الشفاء في الأيام الماضية يعني جزء مقدمة تمهيد يعني + +252 +00:24:42,310 --> 00:24:46,270 +إيه للشفاء الكامل إن شاء الله اللي سيأتي لاحقا + +253 +00:24:46,270 --> 00:24:51,990 +ومدان بدأنا في شفاء صدورنا سيأتي الوقت اللي يعني + +254 +00:24:51,990 --> 00:24:57,990 +تشف فيه تماما من أعدائنا معايا ولا مش معايا؟طيب + +255 +00:24:57,990 --> 00:25:03,310 +الحمد لله لأ احنا هذا أمر آخر خلّيك معاه يا ابن + +256 +00:25:03,310 --> 00:25:05,830 +يقول أنا مع الله طب ماشي بس انت الآن خلّيك معاه + +257 +00:25:05,830 --> 00:25:09,530 +يعني و احنا كلنا مع الله يعني كأنه قال انا مع الله + +258 +00:25:09,530 --> 00:25:14,030 +يعني انتم مش مع الله لأ كلنا مع الله كلنا ان شاء + +259 +00:25:14,030 --> 00:25:16,990 +الله انما معاه خلّيكم معاه يعني الآن في اللحظة + +260 +00:25:16,990 --> 00:25:23,330 +الآنية يعني موضوع الشهد في هذا البيت تعلم جاءت فعل + +261 +00:25:23,330 --> 00:25:30,090 +أمر بمعنى علممن أفعال القلوب التي تدل على اليقين + +262 +00:25:30,090 --> 00:25:37,970 +نصبت مفعولين شفاء مفعول بيه أول و قهر مفعول بيه + +263 +00:25:37,970 --> 00:25:42,470 +ثاني مين ات علم الشاهد الشاهد قولت حكيتني انت احكي + +264 +00:25:42,470 --> 00:25:45,850 +احكي ماحكتش ماضي الشاهد اتعلم جاء الثاني الأمر + +265 +00:25:45,850 --> 00:25:49,010 +بمعنى علم من أفعال القلوب التي تدل على اليقين نصبت + +266 +00:25:49,010 --> 00:25:52,430 +مفعولين مفعول بيه أول وهو الشفاء والثاني قهر وهو + +267 +00:25:52,430 --> 00:25:58,230 +ايه وهو قهر هذا واضح؟إذا هذه الأفعال الخامسة من + +268 +00:25:58,230 --> 00:26:02,750 +أفعال القلوب التي تدل على إيه؟ على اليقين، إذا + +269 +00:26:02,750 --> 00:26:06,870 +نتقل بعد ذلك إلى القسم الثاني من أقسام أفعال + +270 +00:26:06,870 --> 00:26:11,170 +القلوب وهي الأفعال التي تدل على الرجحان، الرجحان + +271 +00:26:11,170 --> 00:26:16,270 +معناته يعني يمكن أن يكون وممكن أن لا يكون، أولها + +272 +00:26:16,270 --> 00:26:22,510 +خلتوخلت زيدا أخاك لحظة معايا علمت زيدا أخاك متيقن + +273 +00:26:22,510 --> 00:26:27,230 +لكن خلته أخاك يعني أنا والله بفكر إن أخوك لكن يظهر + +274 +00:26:27,230 --> 00:26:31,410 +إنه طلع مش أخوك ولحظة معايا خلته أيضا نصبت مفعولين + +275 +00:26:31,410 --> 00:26:37,270 +زيدا مفعول به أول وأخاك مفعول به ثاني الفعل الثاني + +276 +00:26:37,270 --> 00:26:44,390 +ظنهكما جاء في قول الله عز وجل وإني لأظنك يا فرعون + +277 +00:26:44,390 --> 00:26:55,270 +مثبورة وإني لأظنك يا فرعون مثبورة موضع الشاهد أظنك + +278 +00:26:55,270 --> 00:27:01,770 +أو لأظنك جاءت فعلا من أفعال القلوب التي تدل على + +279 +00:27:01,770 --> 00:27:11,120 +الرجحان نصبت مفعولينالكاف هي المفروض الأول ومثبورة + +280 +00:27:11,120 --> 00:27:18,200 +هي المفروض الثاني من تعيد للشاهد الشاهد نعم هناك + +281 +00:27:18,200 --> 00:27:26,960 +أنتي أنتي الشاهد أظن جاءت فعل .. جاءت فعل من أفعال + +282 +00:27:26,960 --> 00:27:30,080 +القلوب التي تدل على الرجحان خلاص ما المفروضين + +283 +00:27:30,080 --> 00:27:35,030 +المفروض الأول الكاف والمفروضواضح هذا الكلام؟ لكن + +284 +00:27:35,030 --> 00:27:40,930 +النحات قالوا وقد تأتي أو يأتي الفعل أظن لليقين، + +285 +00:27:40,930 --> 00:27:45,130 +يعني نعم هنا هو في هذه الآية هو للرجحان، لكنه يمكن + +286 +00:27:45,130 --> 00:27:49,210 +أن يأتي ايه؟ لليقين كما جاء في قول الله عز وجل + +287 +00:27:49,210 --> 00:27:54,530 +وظنوا أن لا ملجأ من الله إلا إليه، ظنوا يعني + +288 +00:27:54,530 --> 00:28:00,940 +تيقنواألا ملجأ من الله إلا إليه لا نستطيع أن نلجأ + +289 +00:28:00,940 --> 00:28:06,860 +إلى أي شيء آخر إلى أي إنسان أو مكان إلا إلى الله + +290 +00:28:06,860 --> 00:28:14,840 +عز وجل ولذلك لما ابن نوحقال سأاوي إلى جبل يعصمني + +291 +00:28:14,840 --> 00:28:20,280 +قال له لا عاصم اليوم من أمر الله لا عاصم اليوم من + +292 +00:28:20,280 --> 00:28:25,480 +أمر الله مافيش شيء بيعصمنا لكن إذا كان اللجوء إلى + +293 +00:28:25,480 --> 00:28:29,200 +الله عز وجل اللهم معاه هو في الآخر ميت ميت يعني هو + +294 +00:28:29,200 --> 00:28:35,800 +سيغرقلكن لو قال سألجأ إلى الله كان فيه إيمان، لكن + +295 +00:28:35,800 --> 00:28:42,780 +سأوي إلى جبل، إذا هو يعني تحدى الله عز وجل بمين، + +296 +00:28:42,780 --> 00:28:46,080 +طب خل الجبل ينفعك، يعني كما يقال بالعام، خل الجبل + +297 +00:28:46,080 --> 00:28:51,860 +لن ينفع، لن ينفع، لا جبل ولا غير جبل من أمر الله + +298 +00:28:51,860 --> 00:28:59,120 +عز وجل، لأنه إذا عدنا أو رجعنا، وهذا هو الأصلإلى + +299 +00:28:59,120 --> 00:29:03,000 +الله عز وجل حتى لو كان فيها موته وشيء من هذا + +300 +00:29:03,000 --> 00:29:07,620 +القبيل فإن الله عز وجل سيجازي من يعود إليه + +301 +00:29:07,620 --> 00:29:14,020 +بالإحسان أيضا موضع الشهد ظنوا حيث جاءت فعلا من + +302 +00:29:14,020 --> 00:29:20,800 +أفعال القلوب التي تدل على اليقين جاءت فعلا من + +303 +00:29:20,800 --> 00:29:28,710 +أفعال القلوب التي تدل عليهوقد جاء المصدر المؤول من + +304 +00:29:28,710 --> 00:29:36,230 +أن وما بعدها ساد دم سد مفعولي ظنه عيد تاني الشاهد + +305 +00:29:36,230 --> 00:29:41,730 +موضع الشاهد ظنه حيث جاءت فعلا من أفعال القلوب التي + +306 +00:29:41,730 --> 00:29:43,910 +تدل على اليقين + +307 +00:29:46,050 --> 00:29:55,410 +وقد سد المصدر المؤول من أن وما بعدها مسد مفعولي ظن + +308 +00:29:55,410 --> 00:30:01,370 +منة عيد للشاهد الشاهد ونعم هنا وظنه ألا ملجأ + +309 +00:30:01,370 --> 00:30:05,270 +الشاهد ظنه جاءت فعلا أفعال القلوب التي تدل على + +310 +00:30:05,270 --> 00:30:09,070 +اليقين وجاء المصدر المؤول من أن وما بعدها مش من أن + +311 +00:30:09,070 --> 00:30:11,610 +من أن أن هذه أن مصدرية + +312 +00:30:16,430 --> 00:30:21,630 +المصدر المؤول من أن و بعدها يسد مسد مفعولي ظن هل + +313 +00:30:21,630 --> 00:30:25,930 +هذا واضح؟ نعرف بس الاية الأولى وإني لأظنك يا فرعون + +314 +00:30:25,930 --> 00:30:29,290 +مثبوح نعرفناها؟ لأ ماعرفناهاش لإن وصل عندها الدور + +315 +00:30:29,290 --> 00:30:33,710 +في الإعراف نبدأ نعرفها وإني لأظنك يا فرعون مثبورة + +316 +00:30:33,710 --> 00:30:37,870 +نعم الواب حاط ضمني على الفتح لما حلله من الإعراف + +317 +00:30:37,870 --> 00:30:43,430 +وإن حاط نصب وتوطي ضمني على الفتح وليه ضمير متصل + +318 +00:30:44,890 --> 00:30:48,970 +صحيح بل wow وإني ال wow حرف يُعرَب بحسب ما قبله + +319 +00:30:48,970 --> 00:30:55,010 +حرف مبني على الفتح لا محل له من الإعراب إني إن حرف + +320 +00:30:55,010 --> 00:30:59,730 +توكيد ونصب مبني على الكسر لا محل له من الإعراب + +321 +00:30:59,730 --> 00:31:03,650 +طبعا مبني على الكسر لمناسبة الياه لو قلنا مبني على + +322 +00:31:03,650 --> 00:31:07,870 +الفتح يعني لأنه الأصل في بناء إن هو الفتح والياه + +323 +00:31:07,870 --> 00:31:12,450 +ضمير متصل مبني على السكون في محل نصب اسم إن لعليها + +324 +00:31:12,450 --> 00:31:13,630 +الدور لأظنك + +325 +00:31:22,410 --> 00:31:26,870 +المضارع بل مرفوع و علامة و رفعه الضامن الظاهر أظنه + +326 +00:31:26,870 --> 00:31:32,110 +أظنه اللام هي اللام المزحلة قفيلة أظنك حرف مبني + +327 +00:31:32,110 --> 00:31:35,870 +على الفتح لما حل له من الإعراب وأظن فعل مضارع + +328 +00:31:35,870 --> 00:31:39,430 +مرفوع علامة و رفعه الضامن الظاهر على آخره اللي + +329 +00:31:39,430 --> 00:31:44,840 +عليها الدور أين الفاعل؟ أين الفاعل؟علي صوتك من + +330 +00:31:44,840 --> 00:31:50,920 +السماء وجوبا تقديره أنا أظنه كأنا الفاعل والفاعل + +331 +00:31:50,920 --> 00:31:58,020 +ضمير مستتر وجوبا تقديره أنا اللي جنبك الكاف أول + +332 +00:31:58,020 --> 00:32:02,560 +صحيح يبقى الكاف ضمير متصل مبني على الفتح في محل + +333 +00:32:02,560 --> 00:32:07,360 +نصبي مفعول به أول يا حرف وليست اداة + +334 +00:32:10,520 --> 00:32:16,560 +صحيح حرف نداء مبني على السكون لا محل له من الإعراب + +335 +00:32:16,560 --> 00:32:21,200 +عرفات الفرق بين الحرف والأداة لا يجوز أن نستخدم + +336 +00:32:21,200 --> 00:32:26,440 +كلمة أداة إلا في حالات خاصة إحنا عندنا في اللغة + +337 +00:32:26,440 --> 00:32:31,520 +أدوات لكن ماعناش أداة يعني أنا أقول أدوات لاستفهام + +338 +00:32:31,520 --> 00:32:38,340 +لأن منها حروف وأسماء عند الهمزة و هل حروفوعندي من + +339 +00:32:38,340 --> 00:32:43,280 +وكيف ومتى وأين وإيان أسماء مش ممكن أقول عنها أسماء + +340 +00:32:43,280 --> 00:32:47,560 +الاستفهام ولا يمكن أن أقول عنها مجتمع حروف لأقول + +341 +00:32:47,560 --> 00:32:51,700 +أدوات الاستفهام لكن إذا ورد معيها اللي مفهوش أقول + +342 +00:32:51,700 --> 00:32:57,040 +أدا بقول حرف ولو جاء معندي من جاء من بقول عنه اسم + +343 +00:32:57,040 --> 00:33:00,800 +الاستفهام لأنه ببساطة لو كان حرف ليس له محل من + +344 +00:33:00,800 --> 00:33:04,820 +الإعراض ولو كان اسما له محل من الإعراض طب لو قلت + +345 +00:33:04,820 --> 00:33:11,890 +أدامش عارف انا هل هو اسم ولا حرف مش واضح ولذلك + +346 +00:33:11,890 --> 00:33:18,510 +حاذروا أن تستخدموا كلمة أداة بل الأصل إما أن تكون + +347 +00:33:18,510 --> 00:33:23,250 +الكلمة حرف أو اسم أو فعل هذا أمر يعني أمر طبيعي + +348 +00:33:23,250 --> 00:33:27,830 +اللي هنا من الأمام فرعونه + +349 +00:33:31,600 --> 00:33:36,020 +خلاص قلنا حرف نداء وفرعونه ماله مناده ماله مرفوع + +350 +00:33:36,020 --> 00:33:41,740 +ولا منصوب ولا مجروع وعلامة رفعه طبعا + +351 +00:33:41,740 --> 00:33:46,400 +مبني على الضم في محل نصب لأنه هذا مفرد لأنه مناده + +352 +00:33:46,400 --> 00:33:52,700 +مفرد أي ليس مضافا ولا شبيه بالمضاف فرعونه مناده + +353 +00:33:52,700 --> 00:33:56,580 +مبني على الضم في محل نصب مثبورة + +354 +00:33:59,630 --> 00:34:03,470 +صحيح مفعول به ثاني منصوب علامة ونصبه الفتحة + +355 +00:34:03,470 --> 00:34:10,690 +الظاهرة على آخره اللي عليها الدور أين خبر إنه خبر + +356 +00:34:10,690 --> 00:34:11,670 +إنه جملة فرعون + +357 +00:34:18,590 --> 00:34:22,090 +جملة .. هي الجملة إن لأظنك يا فرعون ومثبورة، معناه + +358 +00:34:22,090 --> 00:34:24,630 +قلنا اللام المزحلقة، لاحظوا معايا، احنا مش قلنا + +359 +00:34:24,630 --> 00:34:29,050 +اللام مزحلقة، وأين تزحلق اللام إلا في الخبر؟ طبعا + +360 +00:34:29,050 --> 00:34:31,950 +هي ممكن تزحلق في الإسم أو في ضامع الفصل، لكن في + +361 +00:34:31,950 --> 00:34:36,610 +هذه الآيات علقت إلى الخبر، إذا جملة أظنك يا فرعون + +362 +00:34:36,610 --> 00:34:40,050 +ومثبورة، واحد بيقول كل الجملة نعم، لأن أظن لا يتم + +363 +00:34:40,050 --> 00:34:44,230 +معناها إلا بمفعولها الثاني، والأول، وجملة يا فرعون + +364 +00:34:44,230 --> 00:34:48,410 +أو ال .. يا فرعون هذه جملة معتاردةهي الأصل وإني + +365 +00:34:48,410 --> 00:34:52,610 +لأظنك مثبورة يا فرعون لكنه جاء بها كجملة إيه + +366 +00:34:52,610 --> 00:34:58,790 +اعتراضية إذا جملة لأظنك يا فرعون مثبورة في محل رفع + +367 +00:34:58,790 --> 00:35:04,670 +خبر إن هل هذا واضح بسألا نجاد هذا واضح في أي سؤال + +368 +00:35:04,670 --> 00:35:10,990 +عامة سبق إذا ننتقل إلى الفعل الثالث حسيبةحسبة قال + +369 +00:35:10,990 --> 00:35:17,730 +تعالى في شاهد على ذلك لا تحسبوه شرا لكم لا تحسبوه + +370 +00:35:17,730 --> 00:35:23,710 +إيه شرا لكم موضع الشاهد تحسبوه جاءت فعلا من أفعال + +371 +00:35:23,710 --> 00:35:31,890 +القلوب التي تدل على الرجحان نصبت مفعولين الأول هو + +372 +00:35:31,890 --> 00:35:37,500 +هالها هالغائدوالثاني شرًا، يبقى المفروض الأول هو + +373 +00:35:37,500 --> 00:35:42,400 +إيه؟ هاء الغائب، والثاني كلمة شرًا، مين تعيدلي + +374 +00:35:42,400 --> 00:35:46,660 +الشاهد، الشاهد وغيركوا، أو الأخوات اللي هناك، نعم، + +375 +00:35:46,660 --> 00:35:49,540 +قولي يا بنتي موضوع الشاهد كان روحك جاءت فعلا من + +376 +00:35:49,540 --> 00:35:53,240 +أفعال القلوب التي تدل على مشحان نصبة مفرولين، + +377 +00:35:53,240 --> 00:35:56,700 +المفروض بيه الأول هاء الغائب، والمفروض بيه الثاني + +378 +00:35:56,700 --> 00:36:03,940 +شرًاواضح هذا الكلام؟ فعل آخر عدى، فعل ثلاثي مضعف، + +379 +00:36:03,940 --> 00:36:10,700 +عدى، فعل ثلاثي مضعف، قال الشاعر فلا تعدد المولى + +380 +00:36:10,700 --> 00:36:18,640 +شريكك في الغنى، ولكنما المولى شريكك في العدمالغنى + +381 +00:36:18,640 --> 00:36:21,500 +او العضم، العضم الفقر يعني، مدام الغنى إذا العضم + +382 +00:36:21,500 --> 00:36:26,080 +ماله، والمولى هنا الصاحب، المولى هنا إيه؟ طبعا + +383 +00:36:26,080 --> 00:36:29,180 +ماينزحش الذين إلى أن المولى هو الله لأن الراجل هذا + +384 +00:36:29,180 --> 00:36:33,980 +يعني كفر أو أشرك بالله عز وجل، المولى بمعنى إيه؟ + +385 +00:36:33,980 --> 00:36:39,540 +الصاحب، يعني لا تعدد الصاحب شريكك في الغنى، ولكن + +386 +00:36:39,540 --> 00:36:47,300 +ما الصاحب شريكك في العضم أو الفقر يعنيطبعا واضح ان + +387 +00:36:47,300 --> 00:36:50,960 +احنا .. احنا يعني .. هذا أمر .. يعني أمر يعرفه + +388 +00:36:50,960 --> 00:36:55,920 +الكل لكننا قد نقع في أخطاء في مسألة الصداقة و + +389 +00:36:55,920 --> 00:36:58,120 +الرسول صلى الله عليه و سلم نبانا قال فلينظر من + +390 +00:36:58,120 --> 00:37:05,380 +يخالل على أن الصديق من الأشياء المهمة التي نختارها + +391 +00:37:05,380 --> 00:37:11,020 +في حياتنا ولذلك قال فلينظر من يخالل مش الصاحب اللي + +392 +00:37:11,020 --> 00:37:16,750 +بصاحبك في غناك فإذا افتقرت تركك لاالصاحب الحقيقي + +393 +00:37:16,750 --> 00:37:20,830 +في الفقر، ثم إذا اقتنعت يظل صاحبك، لكن مش في + +394 +00:37:20,830 --> 00:37:25,590 +الغنى، فإذا افتقرت يعني يتركك، لأ هذا مش صاحب، + +395 +00:37:25,590 --> 00:37:31,530 +يكون صديق مصلحة، وما أكثر أصدقاء المصلحة في كل + +396 +00:37:31,530 --> 00:37:34,870 +الأوقات، طبعا أنا متكلمش عن وقتنا وأوقات، لأ في كل + +397 +00:37:34,870 --> 00:37:41,040 +الأوقات أصدقاء المصلحةإن كان الشخص غني فيكثر + +398 +00:37:41,040 --> 00:37:47,340 +أصدقائه أما إذا كان فقيرا فقليل لكن البركة في + +399 +00:37:47,340 --> 00:37:52,780 +القليل لأنه ممكن صديق واحد يسد عن مائة صديق من + +400 +00:37:52,780 --> 00:37:57,720 +أصدقاء المصلحة طبعا فلا تعدل المولى شريكك في الغنى + +401 +00:37:57,720 --> 00:38:03,640 +ولكن ما المولى شريكك إيه في العدويعني أكتر + +402 +00:38:03,640 --> 00:38:10,580 +الصداقات بتكون بين .. وناس تعرضوا لمحنة .. ناس في + +403 +00:38:10,580 --> 00:38:14,220 +السجن مثلا، في السجن المحنة، بتلاقي صداقتهم تدوم + +404 +00:38:14,220 --> 00:38:18,340 +إلى أن يموت الجميع، إلى الموت، لأنهم كانوا أصدقاء + +405 +00:38:18,340 --> 00:38:25,890 +متى؟ في الشدة، في المحنةفتظل الصداقة قوية لكن لو + +406 +00:38:25,890 --> 00:38:29,310 +كانوا أصدقاء في الخارج و يعني عند ال .. في .. + +407 +00:38:29,310 --> 00:38:32,610 +بيقعدوا على مثلا في مش عارف استراحة و كذا .. ده + +408 +00:38:32,610 --> 00:38:36,210 +يعني كلام قد يستمر وقتنا و بعدين كل واحد يتفرق + +409 +00:38:36,210 --> 00:38:39,590 +يذهب إلى .. إلى .. إلى حالي سبيلي لكن الصداقة في + +410 +00:38:39,590 --> 00:38:45,090 +المحن في الفقر في الشدائد في الملمات بتكون صداقة + +411 +00:38:45,090 --> 00:38:47,670 +قوية و انتوا لاحظوا معايا و هذه ملاحظة يعني انا + +412 +00:38:47,670 --> 00:38:52,890 +ملاحظها من زمانلما بتكون في شيء يعني قاسي على + +413 +00:38:52,890 --> 00:38:57,770 +المجتمع، المجتمع بيتلاحم، يتمازك، لكن إذا كان فيه + +414 +00:38:57,770 --> 00:39:02,490 +رخاء وغنى، بيصير فيه تباعد، الكل بي .. يعني + +415 +00:39:02,490 --> 00:39:06,850 +ينساحوا إلى مصلحته، نقلص أنا مالي في الآخرين، وهذا + +416 +00:39:06,850 --> 00:39:10,230 +.. هذا يمكن احنا يعني .. يعني وجدناه مثلا في + +417 +00:39:10,230 --> 00:39:14,010 +الحروب السابعة وستين والتلاتة وسبعين وفي الانتفاضة + +418 +00:39:14,010 --> 00:39:15,890 +الأولى يعني، في الانتفاضة الأولى اللي في السابعة و + +419 +00:39:15,890 --> 00:39:19,010 +تمانين، طبعا انتوا ماكنتوا مش موجوداتلأ فاتكوا كان + +420 +00:39:19,010 --> 00:39:23,610 +موجود وكان صغيرا في الانتفاض الأولى وصل المجتمع + +421 +00:39:23,610 --> 00:39:31,910 +إلى درجة الملائكة في الصداقة يعني نقول مثلا من + +422 +00:39:31,910 --> 00:39:35,390 +أصحاب الرسول صلى الله عليه و سلم مع الفارق في + +423 +00:39:35,390 --> 00:39:40,190 +التشبيه يا سلام المجتمع متماسك متلاحم أينما ذهب + +424 +00:39:40,190 --> 00:39:44,980 +تجد من يساعدكمافيش لكن بعد فترة لما صارت الأمور + +425 +00:39:44,980 --> 00:39:49,240 +يعني اه خلاص يعني الكل لمصلحتي بدأ المجتمع ايه؟ في + +426 +00:39:49,240 --> 00:39:54,660 +التفكك و لذلك دائما قالوا قديما المصائب العظيمة + +427 +00:39:54,660 --> 00:39:59,480 +تولد الرجال العظاموانا قبل شوية قلتلكوا رجال مش + +428 +00:39:59,480 --> 00:40:03,560 +معنى ذكر وأنثى لأ انا اتكلم عن معنى يعني معنى .. + +429 +00:40:03,560 --> 00:40:06,860 +معنى للرجولة مش يعني واحد تقول اه اتولد الرجال + +430 +00:40:06,860 --> 00:40:10,740 +العظام مش النساء العظام لأ اتكلم عن .. عن معنى + +431 +00:40:10,740 --> 00:40:16,080 +وليس عن جنس طبعا لا .. لا يعني لا يريد الإنسان ولا + +432 +00:40:16,080 --> 00:40:23,800 +يحب أن نبتلى بمصائب لكي نتوحد أو لكي نتلاحم لكن + +433 +00:40:23,800 --> 00:40:27,860 +هذه الحقيقة هذا اللي هو الواقعموضع الشاهد في هذا + +434 +00:40:27,860 --> 00:40:31,420 +البيت تعدد .. طبعا قلت لكم في السابق أنه عدى فعل + +435 +00:40:31,420 --> 00:40:35,320 +ثلاثين مضعف كان هذا في الماضي لما سارة أمران فُك + +436 +00:40:35,320 --> 00:40:41,020 +ال .. التضغان فتعدد فعل من أفعال القلوب التي تدل + +437 +00:40:41,020 --> 00:40:48,320 +على الرجحان نصبت مفعولين المولى مفعول به أول + +438 +00:40:48,320 --> 00:40:53,860 +وشريكك مفعول به ثاني مين اتعيد للشاهد؟ نعم هنا + +439 +00:41:00,730 --> 00:41:06,430 +الثاني إيه؟ شريك نعرف بيت الشهر؟ لأ لسه ضايل ما + +440 +00:41:06,430 --> 00:41:10,890 +زال معنى خمس دقايق او ست نعرف البيت فيه فلا تعدد + +441 +00:41:10,890 --> 00:41:16,890 +يلا يا بنتي البلفاء + +442 +00:41:16,890 --> 00:41:22,310 +حرف حرف يعرب بحسب ما قبله حرف مبني على الفتح لا + +443 +00:41:22,310 --> 00:41:28,330 +محل له من الإعراف اللي وراك لالا حرف نفي مبني على + +444 +00:41:28,330 --> 00:41:34,690 +السكولة ما حل له من الإعراب تعدد .. قلنا حرف نفي + +445 +00:41:34,690 --> 00:41:41,270 +لأ لأ أنا أسف لأ تعدد حرف نهي و ليست حرف نفي حرف + +446 +00:41:41,270 --> 00:41:45,690 +نهي مبني على السكولة ما حل له من الإعراب تعدد .. + +447 +00:41:51,120 --> 00:41:55,940 +صحيح تعدد فعل .. فعل مضارع مجزوم بلا ناهية و علامة + +448 +00:41:55,940 --> 00:42:00,100 +جزمه السكن اللي جانبك أين الفاعل؟ الفاعل ضمير + +449 +00:42:00,100 --> 00:42:05,700 +مستتر وجوبا تقديره أنت والفاعل ضمير مستتر وجوبا + +450 +00:42:05,700 --> 00:42:10,180 +تقديره أنت المولى؟ المطرول V الأول منصوب علامة + +451 +00:42:10,180 --> 00:42:15,710 +نصفه الفتحة المطلوبةصحيح المولى مفعول بيه أول + +452 +00:42:15,710 --> 00:42:22,210 +منصوب وعلامة نصبه فتحة مقدرة منع من ظهورها التعذر + +453 +00:42:22,210 --> 00:42:27,150 +شريكك .. أيه يا بنتي .. خبر مبتدأ .. احنا فينا + +454 +00:42:27,150 --> 00:42:31,470 +مبتدأ في الأصل يعني .. ماعناش مبتدأ في الأصل .. + +455 +00:42:31,470 --> 00:42:35,590 +مفعول بيه ثاني شريكة لوحدها .. مفعول بيه ثاني + +456 +00:42:35,590 --> 00:42:38,630 +منصوب وعلامة نصبه الفتحة الظاهرة اللي جنبك الكاف + +457 +00:42:41,880 --> 00:42:46,860 +صحيح شريكك الكاف ضمير متصل مبني على الفتح في محل + +458 +00:42:46,860 --> 00:42:52,460 +جار مضاف إليه وفي الغنى جار مجرور في حرف جر مبني + +459 +00:42:52,460 --> 00:42:55,960 +على السكولة محلة له من الإعراب والغنى اسم مجرور + +460 +00:42:55,960 --> 00:43:03,860 +بفيه وعلامة جره كسرة مقدرة منع منظورية التعذر ولكن + +461 +00:43:03,860 --> 00:43:11,640 +ما .. + +462 +00:43:11,830 --> 00:43:16,850 +مبني على الفتح أو مال كافة زائدة اللي هي زائدة + +463 +00:43:16,850 --> 00:43:20,310 +يعني احنا قلنا دخول مال زائدة تلغى عملها اللي هي + +464 +00:43:20,310 --> 00:43:25,310 +مال كافة يعني لكن الواو طبعا حرفه عطف مبني على + +465 +00:43:25,310 --> 00:43:30,870 +الفتح لما حلهم الإعراب لكن حرفه استدراك ونصب مهمل + +466 +00:43:30,870 --> 00:43:35,310 +او ملغي مبني على الفتح لما حلهم الإعراب ومال زائدة + +467 +00:43:35,310 --> 00:43:39,430 +او كافة حرف مبني على السكون لما حلهم الإعراب اللي + +468 +00:43:39,430 --> 00:43:40,950 +عليها الدور المولى + +469 +00:43:43,540 --> 00:43:47,800 +طبعا مدام كافة و مكفوفة يعني مهملة إذا الجملة اللي + +470 +00:43:47,800 --> 00:43:51,860 +الواقع بعدها مبتدأ و خبر مبتدأ و خبر جملة اسمية من + +471 +00:43:51,860 --> 00:43:55,340 +مبتدأ و خبر فالمولى مبتدأ و مرفوع علامة و رفعه + +472 +00:43:55,340 --> 00:44:03,340 +ضامة مقدرة منع منظهوري التعذر شريكوك و الكاف + +473 +00:44:05,340 --> 00:44:09,920 +صحيح يبقى شريكه لوحدها خبر المبتدأ مرفوع علامة رفع + +474 +00:44:09,920 --> 00:44:14,180 +الدم الظاهرة والكاف ضمير متصل مبني على الفتح في + +475 +00:44:14,180 --> 00:44:19,220 +محل جار مضاف إليه وفي العدم جار ومجر يعني في حرف + +476 +00:44:19,220 --> 00:44:23,160 +جر مبني على السكولة محلهم الإعراب والعدم اسم + +477 +00:44:23,160 --> 00:44:27,580 +المجرورهم بفيه وعلامة جاره الكسرة الظاهرة على آخره + +478 +00:44:27,580 --> 00:44:31,680 +هل هذا واضح؟ إذا بهذا ننتهي هنا ونلتقي ان شاء الله + +479 +00:44:31,680 --> 00:44:34,960 +تعالى على خير في المحاضرة القادمة + diff --git a/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/xQ6hDuNbHiM.srt b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/xQ6hDuNbHiM.srt new file mode 100644 index 0000000000000000000000000000000000000000..0a6ec4d7728845ded396a457ec5db2a763be8508 --- /dev/null +++ b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/xQ6hDuNbHiM.srt @@ -0,0 +1,1642 @@ +1 +00:00:21,590 --> 00:00:24,530 +بسم الله الرحمن الرحيم في المحاضرة الماضية كنا قد + +2 +00:00:24,530 --> 00:00:29,050 +بدأنا في الحديث عن الحروف المشبهة بليس وبدأنا في + +3 +00:00:29,050 --> 00:00:33,330 +أول حرف من هذه الحروف وهو ما التي تعمل عمل ليس + +4 +00:00:33,330 --> 00:00:39,630 +وقلنا إن هذه الحروف الأربعة التي تعمل عمل ليس + +5 +00:00:39,630 --> 00:00:46,170 +أعملها النحاة وعمل ليس لأنها تشبه ليس في المعنى في + +6 +00:00:46,170 --> 00:00:49,810 +المعنى اللي هو النفي وقالوا مادام تشبه ليس قال + +7 +00:00:49,810 --> 00:00:54,670 +النحاة مادام هذه الأحرف الأربع تشبه ليس في العمل + +8 +00:00:54,670 --> 00:01:02,110 +في المعنى إذا هي تشبهها في العمل بدأنا + +9 +00:01:02,110 --> 00:01:07,960 +بالحديث عن ماذا؟وقلنا اختلف النحاة في ما .. في عمل + +10 +00:01:07,960 --> 00:01:13,720 +ما عمل ليس على ضربين ما أنت تذكر لنا وجه الخلاف الذي + +11 +00:01:13,720 --> 00:01:18,440 +نشب بين النحاة في ما .. نعم اختلف النحاة على + +12 +00:01:18,440 --> 00:01:22,060 +رأيين اللي هو أهل الحجاز و أهل تميم أهل .. أهل + +13 +00:01:22,060 --> 00:01:26,800 +الحجاز بيعملون عمل ليس أنها تشبه في النفي و أنها + +14 +00:01:26,800 --> 00:01:33,300 +..خلاص هي حجة أهل الحجاز في إعمال ما عما ليس أنها + +15 +00:01:33,300 --> 00:01:41,820 +تشبيهها في النفي أما أهل تميم في النفي + +16 +00:01:46,160 --> 00:01:49,060 +طبعا معنى حرف غير مختص يعني تدخل على الجملة + +17 +00:01:49,060 --> 00:01:53,420 +الاسمية كما تدخل على الفعلية فهي حرف غير مختص + +18 +00:01:53,420 --> 00:01:57,780 +وحروف غير المختصة لا تعمل لكن ما الرأي الراجح في + +19 +00:01:57,780 --> 00:02:04,880 +هذه المسألة؟ ما أنت عارف .. نعم اقبَل .. اقبَل الرأي + +20 +00:02:04,880 --> 00:02:09,920 +الراجح هنا رأي أهل الحجاز في أنها تعمل عمل ليس لأن + +21 +00:02:09,920 --> 00:02:15,120 +القرآن الكريم نزل بلغتهم قال تعالى ما هذا بشرٌ و + +22 +00:02:15,120 --> 00:02:20,400 +قال أيضا ما هن أمهاتهم بدليل على أن ما يمكن أن + +23 +00:02:20,400 --> 00:02:26,600 +تعمل عمل ليس لكن أهل الحجاز كما قلنا أعملوها بشروط + +24 +00:02:26,600 --> 00:02:32,960 +ما هو الشرط الأول نعم طبعا ألا يقترن اسمها بإن + +25 +00:02:32,960 --> 00:02:38,000 +الزائدة فإن اقترن اسمها بإن الزائدة أهملت أو بطل + +26 +00:02:38,000 --> 00:02:41,820 +عملها كما قال الشاعر .. من تذكر لنا الشاهد .. + +27 +00:02:41,820 --> 00:02:45,080 +الشاهد على .. على الإهمال .. الشاهد نعم + +28 +00:02:49,040 --> 00:02:55,500 +بني غدانة ما إن أنتم ذهب ولا صريف ولكن أنتم الخزف + +29 +00:02:55,500 --> 00:02:59,780 +وعرفنا إنه في هذا البيت قد اقترن اسم ما بإن + +30 +00:02:59,780 --> 00:03:03,860 +الزائدة فأهملت والدليل على ذلك أن الخبر بدل أن + +31 +00:03:03,860 --> 00:03:08,040 +يكون منصوبا جاء أيه؟ اللي هو كلمة ذهب الشرط الثاني + +32 +00:03:14,040 --> 00:03:21,850 +فإن انتقض نفي خبرها بإلا أهمل أهملت يعني بطل + +33 +00:03:21,850 --> 00:03:27,090 +عملها كما جاء في قوله تعالى وما محمد إلا رسول قد + +34 +00:03:27,090 --> 00:03:33,610 +خلت من قبله الرسل وما أمرنا إلا واحدة وما أنتم إلا + +35 +00:03:33,610 --> 00:03:38,950 +بشر وما أنا إلا نذير كل هذه الشواهد من القرآن + +36 +00:03:38,950 --> 00:03:45,790 +الكريم انتقض فيها نفي خبر ما بإلا فأهملت وجاء ما + +37 +00:03:45,790 --> 00:03:56,150 +بعدها مبتدأ وخبر الشرط الثالث نعم هنا على اسمها .. + +38 +00:03:56,150 --> 00:04:01,670 +على اسمها فإن تقدم خبرها على اسمها فإنها تهمل + +39 +00:04:01,670 --> 00:04:07,550 +ويأتي ما بعدها خبر مقدم ومبتدأ مؤخر وارجعنا ذلك + +40 +00:04:07,550 --> 00:04:12,740 +كما قلت في المحاضرة الماضية إلى الأصل والفرع إذا + +41 +00:04:12,740 --> 00:04:18,640 +إذا تقدم خبرها على اسمها فإنها إيه؟ تهمل والشاهد + +42 +00:04:18,640 --> 00:04:24,480 +على ذلك قول الشاعر وما خذل قومي فأخضع للعدى ولكن + +43 +00:04:24,480 --> 00:04:30,800 +إذا أدعوهم فهم هموا وقلنا في هذا الشاهد الأصل وما + +44 +00:04:30,800 --> 00:04:37,540 +قومي خذلا فلما تقدم الخبر خذلا على اسم قومي أهملت + +45 +00:04:38,250 --> 00:04:44,030 +ولذلك جاء الخبر هنا إيه؟ على أنه خبر للمبتدأ مقدم + +46 +00:04:44,030 --> 00:04:49,010 +وقومي مبتدأ إيه؟ مؤخر أعتقد نحن وصلنا إلى هنا + +47 +00:04:49,010 --> 00:04:54,350 +وأعربنا الشطر الأول من البيت وما خُذّل قومي فأخضع + +48 +00:04:54,350 --> 00:05:00,330 +للعدى وقلنا للعدى العدى اسم مجرور باللام وعلامة + +49 +00:05:00,330 --> 00:05:07,350 +جره كسر مقدرة من عدم ظهورها التعذر قبل أن نبدأ في + +50 +00:05:07,350 --> 00:05:11,950 +إعرابي ما تبقى من البيت، هل من سؤال عامة سبق؟ + +51 +00:05:11,950 --> 00:05:17,290 +سؤال، استفسار، تعليق، إذا نبدأ في الإعراب، ابدأي + +52 +00:05:17,290 --> 00:05:25,250 +من هنا و لكن إذا أدعوهم فهم هموا الـ wow حرف عطف + +53 +00:05:25,250 --> 00:05:28,910 +مبقي على الفتح لما حل له من الإعراب اللي جنبك، لكن + +54 +00:05:31,000 --> 00:05:35,440 +حرف استدراك مبني على السكون، لا محل له من الإعراب، + +55 +00:05:35,440 --> 00:05:41,620 +أدعوهم إذا .. إذا .. إذا .. إذا .. إذا .. إذا .. + +56 +00:05:41,620 --> 00:05:44,040 +إذا .. إذا .. إذا .. إذا .. إذا .. إذا .. إذا .. + +57 +00:05:44,040 --> 00:05:47,820 +إذا .. إذا .. إذا .. إذا .. إذا .. إذا .. إذا .. + +58 +00:05:47,820 --> 00:05:48,680 +إذا .. إذا .. إذا .. إذا .. إذا .. إذا .. إذا .. + +59 +00:05:48,680 --> 00:05:48,700 +إذا .. إذا .. إذا .. إذا .. إذا .. إذا .. إذا .. + +60 +00:05:48,700 --> 00:05:51,820 +إذا .. إذا .. إذا .. إذا .. إذا .. إذا .. إذا .. + +61 +00:05:51,820 --> 00:05:51,860 +إذا .. إذا .. إذا .. + +62 +00:05:55,590 --> 00:06:01,210 +المقدرة أدعو فعل مضارع مرفوع وعلامة رفعه الضم + +63 +00:06:01,210 --> 00:06:06,970 +المقدرة اللي جنبك أين الفاعل؟ الفاعل ضمير مستتر + +64 +00:06:06,970 --> 00:06:14,770 +وجوبا تقديره أنا هم .. قبل الفاء هم في أدعوهم + +65 +00:06:19,160 --> 00:06:24,840 +ضمير متصل مبني على السكون في محل نصب مفعول به + +66 +00:06:24,840 --> 00:06:31,780 +ادعوهم هم ضمير متصل مبني على السكون في محل نصب + +67 +00:06:31,780 --> 00:06:40,540 +مفعول به اللي عليها الدور فهم حرف + +68 +00:06:40,540 --> 00:06:49,320 +مبني على الفتح الفاء في فهم الفاء واقع في جواب + +69 +00:06:49,320 --> 00:06:53,420 +الشرط حرف مبني على الفتح لما حلله من الإعراب اللي + +70 +00:06:53,420 --> 00:06:59,320 +جانبك هم .. لأ هذه منفصل و بتكون تلاحظوا شيء مهم + +71 +00:06:59,320 --> 00:07:05,110 +في هم الضمير الوحيد في اللغة العربية الذي يمكن أن + +72 +00:07:05,110 --> 00:07:10,070 +يأتي متصلا أو منفصلا ولاحظنا هذا هنا يعني عملي + +73 +00:07:10,070 --> 00:07:15,030 +ادعوهم اللي هم هنا ضمير متصل وهنا هم ضمير منفصل + +74 +00:07:15,030 --> 00:07:22,350 +يبقى هو من الضمائر التي تقع متصلة ومنفصلة، إذا هم + +75 +00:07:22,350 --> 00:07:29,160 +الأولى هنا ضمير منفصل، ماله؟ ضمير منفصل مبني على + +76 +00:07:29,160 --> 00:07:32,320 +السكون في محل رفع خبر المبتدأ اللي جانبك هم + +77 +00:07:32,320 --> 00:07:38,960 +الثانية خبر .. ضمير منفصل مبني على السكون أيضا في + +78 +00:07:38,960 --> 00:07:44,540 +محل رفع خبر المبتدأ جملة .. هم الثانية ضمير منفصل + +79 +00:07:44,540 --> 00:07:49,760 +مبني على السكون في محل رفع خبر المبتدأ طيب لسه + +80 +00:07:49,760 --> 00:07:55,180 +الإعراب لم يكتمل بعد في عندنا جملتان جملة أدعوهم + +81 +00:07:55,180 --> 00:08:02,270 +وجملة همهم من تعرف؟ جملة ادعوهم ما إعرابها؟ طبعا + +82 +00:08:02,270 --> 00:08:07,490 +جملة ادعوهم في محل جر مضاف إليه لإذا طيب جملة هم + +83 +00:08:07,490 --> 00:08:18,070 +همه؟ جملة جواب الشرط لا محل لها من الإعراب هل + +84 +00:08:18,070 --> 00:08:23,560 +هذا واضح؟ أنا بسأل هل هذا واضح في أي سؤال عن ما + +85 +00:08:23,560 --> 00:08:28,440 +سبق؟ إذا ننتقل إلى شيء آخر إلى الشرط الرابع + +86 +00:08:28,440 --> 00:08:34,520 +والأخير من الشروط التي يجب أن تتوفر في ما كي تعمل + +87 +00:08:34,520 --> 00:08:40,360 +عما ليس الشرط طبعا عند أهل الحجاز الشرط يقول أن لا + +88 +00:08:40,360 --> 00:08:47,840 +يتقدم معمول خبر ما على اسمها إلا إذا كان شبه جملة + +89 +00:08:47,840 --> 00:08:54,880 +عتاني الشرطان لا يتقدم معمول خبر ما على مين على + +90 +00:08:54,880 --> 00:09:00,320 +اسمها إلا إذا كان شبه جملة وبالمثال يتضح المقال + +91 +00:09:00,320 --> 00:09:09,260 +انتبهنا معي على الصبورة لو أنا قلت في مثال ما .. + +92 +00:09:09,260 --> 00:09:16,860 +ما زيد آكل طعامك + +93 +00:09:18,950 --> 00:09:29,890 +وقلت في مثال آخر ما زيد مقيما عندك؟ وفي مثال آخر + +94 +00:09:29,890 --> 00:09:39,590 +ما زيد مقيما في البيت؟ + +95 +00:09:39,590 --> 00:09:44,810 +ما + +96 +00:09:44,810 --> 00:09:53,860 +زيد آكلا طعامك؟ ما زيد مقيما عندك ما زيد مقيما في + +97 +00:09:53,860 --> 00:09:59,300 +البيت الأمثلة الثلاثة كما ترون تنقسم إلى مجموعتين + +98 +00:09:59,300 --> 00:10:02,620 +أو كما ترون أنا قسمتها إلى مجموعتين المثال الأول + +99 +00:10:02,620 --> 00:10:07,440 +مجموعة والمثال الثاني والثالث مجموعة أخرى الآن في + +100 +00:10:07,440 --> 00:10:12,260 +الأمثلة الثلاثة هنلاجد أن ما تعمل عمل ليس فزيد في + +101 +00:10:12,260 --> 00:10:16,980 +الأمثلة الثلاثة اسمها آكلًا في المثال الأول خبرها + +102 +00:10:16,980 --> 00:10:21,360 +منصوب مقيمًا في المثال الثاني والثالث خبرها منصوب، + +103 +00:10:21,360 --> 00:10:26,140 +إذاً هي عاملة الآن لو رجعنا إلى المثال الأول كلمة + +104 +00:10:26,140 --> 00:10:33,380 +آكل هي اسم فاعل من أكل وكما تعلمون اسم الفاعل + +105 +00:10:33,380 --> 00:10:41,020 +يعمل عمل الفعل أي يرفع فاعلًا وينصب مفعولًا به فما + +106 +00:10:41,020 --> 00:10:48,080 +إعراب آكلًا آسف فما إعراب طعامك هي مفعول به لمين؟ + +107 +00:10:48,080 --> 00:10:54,980 +لاسم الفاعل وهذا ما يسميه إنه حابب معمول الخبر هذا + +108 +00:10:54,980 --> 00:10:58,800 +هو معمول الخبر اللي هو المفعول به لآكل لأن كلمة + +109 +00:10:58,800 --> 00:11:03,900 +آكل قلنا هي خبر ما فمفعول آكل هو معمول الخبر ونفس + +110 +00:11:03,900 --> 00:11:08,720 +الكلام ينطبق على عندك وعلى في البيت هي معمول + +111 +00:11:08,720 --> 00:11:16,420 +الخبر لكن واضح إن هناك اختلاف بين معمول الخبر طعامك + +112 +00:11:16,420 --> 00:11:22,440 +وبين معمولي الخبر عندك وفي البيت، هذا مفعول به + +113 +00:11:22,440 --> 00:11:28,120 +وهذان شبه جملة، ظرف وجاره مجرور، الآن النحاة يقولون + +114 +00:11:28,120 --> 00:11:35,260 +لا يجوز أن يتقدم معمول الخبر على الاسم إلا إذا كان + +115 +00:11:35,260 --> 00:11:42,010 +شبه جملة بمعنى إنه كان شبه جملة فيجوز أن يتقدم على + +116 +00:11:42,010 --> 00:11:47,490 +الاسم طب إن لم يكن معمول الخبري شبه جملة فلا يجوز + +117 +00:11:47,490 --> 00:11:53,670 +طب إن تقدم تهمل .. تهمل ما؟ إن تقدم كأنهم قالوا إن + +118 +00:11:53,670 --> 00:11:58,850 +تقدم معمول الخبري على الاسم و هو ليس شبه جملة + +119 +00:11:58,850 --> 00:12:05,600 +فإن ما تهمل أما إن تقدم معمول الخبري على الاسم وهو + +120 +00:12:05,600 --> 00:12:10,920 +شبه جملة فإن ما تبقى عاملة إذا هذا هو الشرط الرابع + +121 +00:12:10,920 --> 00:12:18,780 +أن لا يتقدم معمول خبر ما على اسمها إلا إذا كان شبه + +122 +00:12:18,780 --> 00:12:22,720 +جملة عرفتوا الآن فهمتوا إيش معنى إلا شبه جملة يعني + +123 +00:12:22,720 --> 00:12:28,060 +يمنع تقدمه إن لم يكن شبه جملة فإن تقدم وهو ليس شبه + +124 +00:12:28,060 --> 00:12:33,550 +جملة تهمل المعنى أما إن تقدم وهو شبه جملة فإن ما تبقى + +125 +00:12:33,550 --> 00:12:43,610 +عاملة شوف المثال الأول لو أنا قلت ما طعامك زيد أكل + +126 +00:12:43,610 --> 00:12:48,210 +لأنها في هذه الحالة تهمل تقدم معمول الخبر اللي هو + +127 +00:12:48,210 --> 00:12:53,950 +كلمة طعامك على الاسم اللي هو كلمة زيد لكن طعامك + +128 +00:12:53,950 --> 00:12:59,460 +ليست شبه جملة ولذلك ماذا حدث في ما أهملت والدليل + +129 +00:12:59,460 --> 00:13:06,440 +على ذلك أن ما بعدها جاء مبتدأ زيد وخبره آكل طبعا + +130 +00:13:06,440 --> 00:13:11,080 +واضح أنه مرفوع لأنه خبر المبتدأ الآن في هذا المثال + +131 +00:13:11,080 --> 00:13:20,980 +أو هذا المثال يصح أن أقول ما عندك زيد مقيما تظل + +132 +00:13:20,980 --> 00:13:30,150 +منصوبة وما في البيت أيضا زيد مقيما بالنصب، ليه؟ + +133 +00:13:30,150 --> 00:13:36,210 +لأن ما ظلت عاملة، لماذا؟ لأن معمول الخبر الذي تقدم + +134 +00:13:36,210 --> 00:13:41,730 +على الاسم شبه جملة، إذا تقدم معمول الخبر على الاسم + +135 +00:13:41,730 --> 00:13:46,910 +و هو شبه جملة فإنها تبقى عاملة، أما إذا تقدم معمول + +136 +00:13:46,910 --> 00:13:52,460 +الخبر على الاسم و هو ليس شبه جملة فإنها تهمل +137 +00:13:52,460 --> 00:13:59,860 +وعندنا شاهدان على الإهمال و على الاعمال قال + +138 +00:13:59,860 --> 00:14:05,860 +الشاعر في شاهد الاهمال كما تراه و قالوا تعرفها + +139 +00:14:05,860 --> 00:14:11,140 +المنازل من مينها و ما كل من وافى مينها أنا عارفه و + +140 +00:14:11,140 --> 00:14:18,300 +قالوا تعرفها المنازل من مينها مينها اللي هي المكان + +141 +00:14:18,300 --> 00:14:24,130 +المشهور في الحجوما كل من وافى مِنَ أنا أعرفه، يعني + +142 +00:14:24,130 --> 00:14:28,930 +ليس كل من يصل إلى مِنَ أو يوافي مِنَ أنا أعرفه + +143 +00:14:28,930 --> 00:14:32,890 +موضع + +144 +00:14:32,890 --> 00:14:37,750 +الشاهد أو قبل الموضع الشاهد، احنا الأصل في قول + +145 +00:14:37,750 --> 00:14:41,750 +الشاعر وما كل من وافى مِنَ أنا عارفه أصلها + +146 +00:14:51,080 --> 00:15:04,100 +أصل العبارة وما أنا عارفا كل من وافى منا هاي أصلها، + +147 +00:15:04,100 --> 00:15:09,140 +هذا أصل العبارة وما أنا عارفا إذا ما عاملة والله + +148 +00:15:09,140 --> 00:15:14,320 +مهملة في الأصل، مش في بيت الشعر، في الأصل ما عاملة + +149 +00:15:14,320 --> 00:15:22,160 +ما عاملة و أنا اسمها وعارفا خبرها وكل مفعول به + +150 +00:15:22,160 --> 00:15:28,930 +لعارف اسم الفاعل عارف هنا اسم فاعل من عرف عارف ما + +151 +00:15:28,930 --> 00:15:34,710 +إعراب كله مفعول به لمن؟ للخبر يعني، إذا هو معمول + +152 +00:15:34,710 --> 00:15:39,570 +الخبر وكما ترون في بيت الشعر قد تقدم معمول الخبر + +153 +00:15:39,570 --> 00:15:44,470 +على من؟ على الاسم، و هو ليس شبه جملة، فماذا حدث في + +154 +00:15:44,470 --> 00:15:49,670 +ما؟ و الدليل على ذلك أن الخبر عارف جاء مرفوعا، لو + +155 +00:15:49,670 --> 00:15:55,010 +كانت عاملة لجاء الخبر إيه؟ لظل الخبر منصوبا، إذا + +156 +00:15:55,010 --> 00:16:00,500 +موضع الشاهد في هذا البيت ما؟ حيث تقدم معمول خبر ما + +157 +00:16:00,500 --> 00:16:11,360 +كله على اسمها أنا وهو ليس شبه جملة فأهملت ما وجاء + +158 +00:16:11,360 --> 00:16:17,160 +الخبر عارف مرفوع عن مين تعيد للشاهد الشاهد ثم تاني + +159 +00:16:17,160 --> 00:16:24,940 +والباقيات ثلاثة اربعة كلكوا جوابتوا والباقيات + +160 +00:16:24,940 --> 00:16:25,860 +جولي يا بنتي + +161 +00:16:35,800 --> 00:16:41,600 +وجاء الخبر كلمة عارف ماله؟ اه لأنه كما قلت لو + +162 +00:16:41,600 --> 00:16:48,300 +كانت ما عاملة لجاء الخبر ماله منصوبا أما + +163 +00:16:48,300 --> 00:16:55,540 +شاهدوا الإعمال فقول الشاعر بأهبة حزم لذ وإن كنت + +164 +00:16:55,540 --> 00:17:03,450 +بأهبة حزم لذ وإن كنت آمنا ما كل حين من توالي + +165 +00:17:03,450 --> 00:17:10,210 +موالية الشعر بينصح بيقول ماذا يقول؟ يقول بأهبة حزم + +166 +00:17:10,210 --> 00:17:17,950 +لذ أي التجأ أو احتمي أو انضم أهبة حزم معناها جماعة + +167 +00:17:17,950 --> 00:17:24,250 +قوية أهبة حزم .. أهبة حزم معناه أيه؟ جماعة قوية + +168 +00:17:24,250 --> 00:17:33,800 +يعني ينصحنا الشعربأن نحتمي بأهبة حزم نلجأ .. نحتمي + +169 +00:17:33,800 --> 00:17:39,260 +بأهبة .. بجماعة قوية يقول حتى و لو كنت آمنا لماذا؟ + +170 +00:17:39,260 --> 00:17:44,440 +كأنه في سؤال مقدر لماذا؟ لأنه ليس كل حين من توالي + +171 +00:17:44,440 --> 00:17:49,740 +موالي يعني ليس كل حين الذي تواليه يكون مواليا لك + +172 +00:17:49,740 --> 00:17:56,740 +ولذلك عليك أن تلجأ إلى جماعة قوية تحتمي بها انظروا + +173 +00:17:56,740 --> 00:18:00,900 +إلى الشطرة الثانية اللي هي فما كل حين من توالي + +174 +00:18:00,900 --> 00:18:16,820 +مواليا أصلها .. أصلها ما من توالي مواليا كل حين ما + +175 +00:18:16,820 --> 00:18:23,640 +من توالي مواليا كل حين في هذا ال .. في هذا الأصل، + +176 +00:18:23,640 --> 00:18:30,930 +معاملة ومن اسم موصول اسمها وتوالي صلة + +177 +00:18:30,930 --> 00:18:37,370 +الموصول ومواليا خبرها وكما تراه ان جاء منصوبا وكل + +178 +00:18:37,370 --> 00:18:43,250 +ما اعرابها لماذا؟ كيف عربنا كل هنا مفعول به وعربنا + +179 +00:18:43,250 --> 00:18:49,410 +كل هنا ظرف من تعرف؟ عربنا في البيت الأول كل مفعول + +180 +00:18:49,410 --> 00:18:54,260 +به عربناها مفعولا بيه وفي البيت الثاني بنعرفها إيه؟ + +181 +00:18:54,260 --> 00:18:58,720 +ظرف و هو صحيح لماذا؟ + +182 +00:18:58,720 --> 00:19:10,460 +لأ عاملة ما أنت عارف؟ لأن كل و بعض تعربان بحسب ما + +183 +00:19:10,460 --> 00:19:17,960 +تضافان إليه، هذه سمة في كل و بعض تعربان بحسب ما + +184 +00:19:17,960 --> 00:19:24,760 +تضافان إليه فلما أضيفت كل هنا إلى حين و هو ظرف + +185 +00:19:24,760 --> 00:19:30,420 +زمان على طول صارت ظرف و لو أضفناها إلى المصدر + +186 +00:19:30,420 --> 00:19:35,580 +نعرفها مفعول مطلق يعني واحد أنا قلت له .. قلت مثلا + +187 +00:19:35,580 --> 00:19:40,900 +كتالة ضربته كل الضرب أو بلاش الضرب خلينا نعمل + +188 +00:19:40,900 --> 00:19:47,020 +الضرب، قوله احنا عنفين أه؟ علمته كل التعليم كل هنا + +189 +00:19:47,020 --> 00:19:53,170 +مصدر، يعني مفعول مطلق وأحببته بعض الحب أيضا نفس + +190 +00:19:53,170 --> 00:19:56,430 +الكلام المفعول المطلق لأن أضفناها إلى المصدر، إذا + +191 +00:19:56,430 --> 00:20:02,870 +كل وبعض من سماتها أنها تعرب بحسب ما تضاف إليه، + +192 +00:20:02,870 --> 00:20:08,670 +فلما أضيفت هنا إلى الظرف فإننا نعربها ظرفا إذا + +193 +00:20:08,670 --> 00:20:11,650 +معمول الخبر في هذا .. في هذا .. في هذا المثال هو + +194 +00:20:11,650 --> 00:20:17,250 +إيه؟ ظرف، أي ظرف يعني فلما تقدم معمول الخبر كل + +195 +00:20:17,250 --> 00:20:24,610 +حين على اسمها من وهو ظرف فإنما بقيت عاملة وظل + +196 +00:20:24,610 --> 00:20:30,110 +خبرها مواليا منصوبا يعني الدليل على أنها عاملة أن + +197 +00:20:30,110 --> 00:20:34,790 +خبرها كلمة مواليا ظل إيه؟ ظل منصوبا إذا موضع + +198 +00:20:34,790 --> 00:20:37,250 +الشاهد في هذا البيت ما؟ + +199 +00:20:39,960 --> 00:20:47,960 +حيث تقدم معمول خبر ما كل حين، وهو شبه جملة، ظرف، + +200 +00:20:47,960 --> 00:20:55,720 +على اسمها من، عيد تاني تقدم معمول خبر ما كل حين، + +201 +00:20:55,720 --> 00:21:04,000 +وهو شبه جملة، ظرف، على اسمها من، فبقيت ما عاملة، + +202 +00:21:04,000 --> 00:21:10,260 +وظل خبرها مواليا منصوبا مين تعيل الشاهد؟ قولي يا + +203 +00:21:10,260 --> 00:21:13,800 +ابنتي على + +204 +00:21:13,800 --> 00:21:18,960 +اسمها + +205 +00:21:18,960 --> 00:21:22,200 +وظل + +206 +00:21:22,200 --> 00:21:26,260 +خبرها إيه؟ مواليا منصوبا، إذا الفرق في ال .. في ال + +207 +00:21:26,260 --> 00:21:31,680 +.. بين الشاهدين في الشاهد الأول، معمول الخبر + +208 +00:21:31,680 --> 00:21:36,880 +المقدم كان مفعولا به فأهمل ما وفي الشاهد الثاني + +209 +00:21:36,880 --> 00:21:42,020 +معمول الخبر وهو كل حين جاء شبه جملة ظرف فبقيت ما + +210 +00:21:42,020 --> 00:21:47,060 +عاملة، هل هذا واضح؟ إذا أعود فأقول مرة ثانية، الشرط + +211 +00:21:47,060 --> 00:21:54,200 +الرابع من شروط إعمال ما عمل ليس أن لا يتقدم معمول + +212 +00:21:54,200 --> 00:22:01,020 +خبرها على اسمها إلا إذا كان شبه جملة فإن تقدم معمول + +213 +00:22:01,020 --> 00:22:07,020 +الخبر على الاسم وهو ليس شبه جملة فإنما تهمل أما إن + +214 +00:22:07,020 --> 00:22:12,280 +تقدم معمول الخبر على الاسم وهو شبه جملة فإنما تبقى + +215 +00:22:12,280 --> 00:22:17,500 +عاملة هل هذا واضح؟ أسأله مرة ثانية هل هذا واضح؟ + +216 +00:22:17,500 --> 00:22:24,860 +نعرف البيت أين وصل الإعراب بأهبة حزم؟ قولي يا بنتي + +217 +00:22:24,860 --> 00:22:27,280 +علي صوتك بدنا نسمع + +218 +00:22:30,420 --> 00:22:35,680 +يبقى الباء حرف .. بأهبة الباء حرف جر مبني على + +219 +00:22:35,680 --> 00:22:42,440 +الكسر لما حل له من الإعراب لأ تقصدين اسم مجرور + +220 +00:22:42,440 --> 00:22:47,740 +بالباء وعلامة جره الكسرة يبقى أهبة اسم مجرور + +221 +00:22:47,740 --> 00:22:53,480 +بالباء وعلامة جره الكسرة الظاهرة على آخره حزم + +222 +00:22:53,480 --> 00:22:59,370 +اللي جنبكمضاف إليه مجرور وعلامة جره الكسرة + +223 +00:22:59,370 --> 00:23:07,310 +الظاهرة لذ طبعا لأنه بمعنى احتمى ولذ الماضي منه + +224 +00:23:07,310 --> 00:23:14,910 +لاذ والمضارع يلوذ فهو فعل أمر ماله بفعل أمر مبني + +225 +00:23:14,910 --> 00:23:20,190 +على السكون اللي وراك أين الفاعل صحيح + +226 +00:23:20,190 --> 00:23:25,940 +هو الفاعل ضمير مستتر وجوبا تقديره أنتلاحظوا أهمية + +227 +00:23:25,940 --> 00:23:32,240 +التقديم هنا بأهبة حزم لذ كان الشعر يستطيع أن يقول + +228 +00:23:32,240 --> 00:23:39,800 +لذ بأهبة حزم فيكون عنده الاهتمام بالاهتمام أكثر من + +229 +00:23:39,800 --> 00:23:47,050 +الجماعة القوية لكنه قدم أهبة حزم على الفعل لذ لأن + +230 +00:23:47,050 --> 00:23:53,050 +الاهتمام والتخصيص والحصر جاء عنده بالجماعة القوية + +231 +00:23:53,050 --> 00:23:57,410 +قبل الاهتمام، يعني أن تبحث على جماعة قوية فتلوذ + +232 +00:23:57,410 --> 00:24:01,930 +بها قبل أن تفكر في الاهتمام، إذا التقديم جميل، + +233 +00:24:01,930 --> 00:24:07,250 +تقديم التأخير وتقديم الجار والمجرور على الفعل، وإن + +234 +00:24:14,220 --> 00:24:18,260 +يبقى الواو حرف عطف مبني على السكون لا محل له من + +235 +00:24:18,260 --> 00:24:23,360 +الإعراب وإن حرف شرط مبني على السكون أيضا لا محل له + +236 +00:24:23,360 --> 00:24:31,300 +من الإعراب كنت لماذا + +237 +00:24:31,300 --> 00:24:34,760 +الفاعل؟ + +238 +00:24:34,760 --> 00:24:41,040 +يبقى كنت فعل ماض ناقص طيب + +239 +00:24:41,040 --> 00:24:47,420 +أظهر شوية فعل ماض ناقص مبني على السكون لماذا؟ + +240 +00:24:47,420 --> 00:24:52,180 +لتصاله بتاء الفاعل هي اسمها تاء الفاعل تقع في محل + +241 +00:24:52,180 --> 00:24:57,140 +رفع فاعل وتقع في محل رفع نائب فاعل وتقع في محل رفع + +242 +00:24:57,140 --> 00:25:02,230 +اسم أي فعل من الأفعال الناسخة أو الناقصة لكن هي في + +243 +00:25:02,230 --> 00:25:07,090 +الأصل اسمها إيه؟ تاء الفاعل المضمومة للمتكلم + +244 +00:25:07,090 --> 00:25:11,830 +والمفتوحة للمخاطب والمكسورة للمخاطبة إذا أعود + +245 +00:25:11,830 --> 00:25:19,690 +فأقول مرة ثانية كنت فعل ماض ناقص مبني على السكون + +246 +00:25:19,690 --> 00:25:25,350 +لتصاله بتاء الفاعل ما إيه عربي التاء؟ اللي عليها + +247 +00:25:25,350 --> 00:25:29,010 +الدور ولا خلصته؟ خلصته؟ قولي يا عزيزي + +248 +00:25:34,070 --> 00:25:39,750 +بضمير متصل مبني على الفتح لأن هذا مخاطب تاء مخاطب + +249 +00:25:39,750 --> 00:25:46,370 +ضمير متصل مبني على الفتح في محل رفع اسم كان نأخذ + +250 +00:25:46,370 --> 00:25:52,990 +من الخلف هناك آمنا خبر كان منصوب علامة نصبه الفتح + +251 +00:25:52,990 --> 00:25:59,130 +الظاهر خبر كان منصوب علامة نصبه الفتح الظاهر سؤال + +252 +00:25:59,130 --> 00:26:08,760 +نحن عرفنا أن إن حرف شرط إذا هو له فعلان أو له + +253 +00:26:08,760 --> 00:26:14,100 +جملتان فعله الشرطي وجوابه وعرفنا أكيد يعني أمر + +254 +00:26:14,100 --> 00:26:20,200 +بديهي أن كنت آمنا هي فعله الشرطي فأين جوابه الشرطي + +255 +00:26:20,200 --> 00:26:25,800 +نسمع فما كل حين هي جواب الشرطي لا ليس بل هي جملة + +256 +00:26:25,800 --> 00:26:34,300 +مفاصلة عنه تقديره لذ فلذ طبعا مافيش واحد تخطرو + +257 +00:26:34,300 --> 00:26:38,640 +تقول الجملة الموجودة جملة بأهبة حزم لذ هي الجواب + +258 +00:26:38,640 --> 00:26:44,880 +لأ لماذا؟ لأن جواب الشرط لا يتقدم على حرف الشرط لا + +259 +00:26:44,880 --> 00:26:49,500 +يتقدم، لا يجوز أن يتقدم لكن إذا ما فائدة أن يقول + +260 +00:26:49,500 --> 00:26:54,660 +بأهبة حزم لذ لكي يفسر الجواب المحذوف؟ يعني هو كيف + +261 +00:26:54,660 --> 00:27:00,400 +عرفنا أن جواب الشرط المحذوف تقديره فلذ بأهبة حزم + +262 +00:27:00,400 --> 00:27:05,200 +لأنه موجود صادق .. لأنه موجود .. يعني وجود .. وجود + +263 +00:27:05,200 --> 00:27:10,080 +الجملة .. وجود الجملة .. هو ماله هذا .. وجود + +264 +00:27:10,080 --> 00:27:16,790 +الجملة بأهبة حزم لذ فسرت لنا الجواب المحذوف ولذلك + +265 +00:27:16,790 --> 00:27:22,890 +لو يعني أي واحد سأل كنت آمنا هي فعله الشرطي، فأين + +266 +00:27:22,890 --> 00:27:28,870 +جوابه الشرطي؟ جوابه الشرطي محذوف تقديره فلذ بأهبة + +267 +00:27:28,870 --> 00:27:35,590 +حزم كيف عرفنا؟ لأنها الجملة موجودة، ولذلك ما إعراب + +268 +00:27:35,590 --> 00:27:41,840 +جملة بأهبة حزم الموجودة؟ بس السؤال لكن .. الآن احنا + +269 +00:27:41,840 --> 00:27:47,160 +عرفنا أن الجواب .. جواب الشرطي محذوف تقديره فلذ + +270 +00:27:47,160 --> 00:27:52,940 +بأهبة حزمه فما إعراب جملة بأهبة حزم لذ نعم + +271 +00:27:52,940 --> 00:27:56,060 +تفسيرية + +272 +00:27:56,060 --> 00:28:02,000 +بل تفسيرية جملة تفسيرية لإعلان هي التي فسرت + +273 +00:28:02,000 --> 00:28:07,480 +الجواب المحذوف فهي جملة تفسيرية لا محل لها من + +274 +00:28:07,480 --> 00:28:14,490 +الإعراب نكمل فما .. كيف يعني تعليل؟ كيف عرفت أنه + +275 +00:28:14,490 --> 00:28:20,490 +تعليل؟ كيف نعرف أن الفاء للتعليل وليست سببية أو + +276 +00:28:20,490 --> 00:28:26,550 +حرف عطف؟ مين عارف؟ وأنا بشرح في البيت .. وأنا + +277 +00:28:26,550 --> 00:28:32,890 +بشرح فأنا بشرح لو انتبهته قلت كأن هناك سؤال مقدر + +278 +00:28:32,890 --> 00:28:40,390 +سأل السامع أو المخاطب لماذا ألوذ بأهبة حزم وإن كنت + +279 +00:28:40,390 --> 00:28:45,930 +آمنا؟ قال له لأنه ليس كل حين من توالي موالية، إذا + +280 +00:28:45,930 --> 00:28:52,650 +ما بعدها جاء علة لما قبلها، هذه هي التعليم ما بعدها + +281 +00:28:52,650 --> 00:28:58,170 +يأتي علّة لما قبلها، تختلف عن فاء السببية، التي + +282 +00:28:58,170 --> 00:29:03,870 +يكون ما قبلها سبب لما بعدها، إذا الفاء هنا إيه؟ + +283 +00:29:03,870 --> 00:29:08,910 +حرف تعليلية، حرف مبني على الفتح في محلّه من الإعراب، + +284 +00:29:08,910 --> 00:29:10,130 +اللي عليها الدور ما؟ + +285 +00:29:15,340 --> 00:29:19,460 +كلام صحيح طبعا لكم الخيار تقولوا حجازية أو تقولوا + +286 +00:29:19,460 --> 00:29:24,660 +حرف نفي يعمل عمل ليس، يعني لو طالبة قالت حجازية كما + +287 +00:29:24,660 --> 00:29:29,800 +قالت الأخت صحيح، لأن السامعة يعرف أنَّما الحجازية + +288 +00:29:29,800 --> 00:29:34,260 +تعمل عمل ليس، لو واحدة أخرى قالت حرف نفي يعمل عمل + +289 +00:29:34,260 --> 00:29:39,800 +ليس، نعم في كل الحالات هي حرف مبني على السكون لا + +290 +00:29:39,800 --> 00:29:42,280 +محل له من الإعراب كله + +291 +00:29:44,660 --> 00:29:48,820 +طبعا ضَرْف زمان منصوب وعلامة نصبه الفتحة الظاهرة حين + +292 +00:29:48,820 --> 00:29:54,360 +.. مضاف إليه مجرور وعلامة جره الكسرة الظاهرة اللي + +293 +00:29:54,360 --> 00:30:03,420 +أمامك من .. أنتِ .. صحيح .. هو مبني على السكون لكن + +294 +00:30:03,420 --> 00:30:07,600 +ما موقعه من الإعراب .. من تعرف .. اللي جنبك عارفة + +295 +00:30:07,600 --> 00:30:13,930 +.. اللي جنبها صحيح و أنا .. و برضه هذا أيضا يعني + +296 +00:30:13,930 --> 00:30:18,070 +راجع إلى التركيز و عدم التركيز، لما أنا قلت هنا قلت + +297 +00:30:18,070 --> 00:30:21,350 +من اسم موصول، هو اسم ما، أنا هيك مش حكيت هذا ال .. + +298 +00:30:21,350 --> 00:30:26,110 +حكيت هذا الكلام، لو بتركزوا شوية و تنتبهوا للأمور + +299 +00:30:26,110 --> 00:30:32,530 +تسيروا يعني حسنًا، فـ "من" اسم موصول مبني على السكون في + +300 +00:30:32,530 --> 00:30:36,550 +محل رفع اسم "ما" التي تعمل عمل ما ليس اللي أمامك هنا + +301 +00:30:36,550 --> 00:30:39,930 +توَالِي فِعْل .. + +302 +00:30:44,360 --> 00:30:48,480 +مرفوع وعلامة رفعه الضمة المقدرة، اللي جنبك أين + +303 +00:30:48,480 --> 00:30:54,620 +الفاعل، والفاعل ضمير مستتر وجوبًا تقديره أنتِ اللي + +304 +00:30:54,620 --> 00:30:58,460 +جنبك، جملة توالي ما إعرابها اللي عارف ماتحكيش هي + +305 +00:30:58,460 --> 00:31:03,000 +صلاتها بالموصول إلى محلِّها من الإعراب مُوَالِيًا + +306 +00:31:08,530 --> 00:31:14,010 +فتحة ظاهرة، يبقى مُوَالِيًا خبر "ما" التي تعمل عمل ما ليس + +307 +00:31:14,010 --> 00:31:19,550 +منصوب وعلامة نصبه الفتحة الظاهرة على آخره، هل هذا + +308 +00:31:19,550 --> 00:31:24,570 +واضح؟ أسأل مرة ثانية، هل من سؤال عما سبق؟ في أي + +309 +00:31:24,570 --> 00:31:29,970 +سؤال؟ استفسار؟ إذا ننتقل إلى الموضوع الأخير، وقبل + +310 +00:31:29,970 --> 00:31:35,020 +أن ننتقل إلى الموضوع الأخير، أقول درسنا كم شرطًا؟ + +311 +00:31:35,020 --> 00:31:41,180 +أربعة، اللي تقترن "ما" بـ "إن" الزائدة، اللي ينتقد نفي + +312 +00:31:41,180 --> 00:31:46,840 +خبرَها بـ "إلا"، اللي يتقدم خبرَها على اسمها، اللي يتقدم + +313 +00:31:46,840 --> 00:31:52,400 +مَعمُولُ خبرَها على اسمها إلا إذا كان شبهُها، أما + +314 +00:31:52,400 --> 00:31:57,620 +الموضوع الأخير في "ما"، فهي العطف على خبر "ما" + +315 +00:31:57,620 --> 00:32:02,490 +العاملة، ممكن احنا نستعيض عن العاملة بالمنصوب يعني + +316 +00:32:02,490 --> 00:32:07,470 +نقول إيه؟ ممكن نقول العطف على خبر "ما" المنصوب، أي + +317 +00:32:07,470 --> 00:32:11,450 +إذا كان خبر "ما" منصوبًا، بتكون عاملة، أو إننا نقول + +318 +00:32:11,450 --> 00:32:16,410 +العطف على خبر "ما" إيه، فيكون الخبر منصوبًا، هي الأمر + +319 +00:32:16,410 --> 00:32:22,730 +سيان طبعًا للوهلة الأولى، وفي التفكير النحوي البسيط، + +320 +00:32:22,730 --> 00:32:28,300 +بيقول التفكير النحوي البسيط يقول إن إذا عطفت اسمًا + +321 +00:32:28,300 --> 00:32:31,980 +على اسم منصوب فإن الاسم المعطوف يكون منصوبًا، لأن + +322 +00:32:31,980 --> 00:32:36,360 +نحن نتحدث عن تابع من التوابع والتابع يتبع مطبوعه + +323 +00:32:36,360 --> 00:32:41,440 +في الإعراب، والمعطوف يتبع المعطوف عليه في الإعراب + +324 +00:32:41,440 --> 00:32:47,260 +إذا نحن نتحدث عن اسم معطوف على الخبر المنصوب، الأصل + +325 +00:32:47,260 --> 00:32:55,210 +أن يكون .. لكننا سنجده مرفوعًا وجوبًا، لماذا؟ لأن + +326 +00:32:55,210 --> 00:33:02,970 +العطف على خبر ماء ينقسم إلى قسمين، قسم النحاة العطف + +327 +00:33:02,970 --> 00:33:09,910 +على خبر ماء المنصوب أو العاملة، إلى قسمين: عطف يقتضي + +328 +00:33:09,910 --> 00:33:17,030 +الإيجاب، وعطف يقتضي استمرار النفي، عطف يقتضي الإيجاب + +329 +00:33:17,030 --> 00:33:24,070 +وعطف يقتضي استمرار النفي، للوهلة الأولى، لأ المفترض + +330 +00:33:24,070 --> 00:33:31,910 +أن ننتبه إلى أنَّ "ما" لما أعملها أهل الحجاز عمل ليس + +331 +00:33:31,910 --> 00:33:37,710 +قالوا لأنها تشبيهُها، إذا هل تعمل في الإيجاب؟ لا + +332 +00:33:37,710 --> 00:33:41,850 +تعمل في الإيجاب، لا تعمل في الإثبات، بل تعمل .. + +333 +00:33:41,850 --> 00:33:46,150 +وهذا هو السر في أنّه .. في عندنا المُعْتَوْف يكون + +334 +00:33:46,150 --> 00:33:52,070 +مرفوعًا، بل وجوبًا، إذا نبدأ في الحديث عن القسم الأول + +335 +00:33:52,070 --> 00:33:57,610 +وهو العطف الذي يقتضي الإيجاب، قال النحاة ويكون + +336 +00:33:57,610 --> 00:34:06,530 +بحرفين: بـ "لكن" أو بـ "بل"، ونحن نعرف أنَّ "لكن" حرف استدراك + +337 +00:34:06,530 --> 00:34:13,330 +و "بل" حرف إضراب، وسنأتي بالأمثلة وأضرب لكم الأمثلة + +338 +00:34:13,330 --> 00:34:21,210 +لكي تتضح الصورة، انظروا الأمثلة: ما محمد خاملا لكن + +339 +00:34:21,210 --> 00:34:30,190 +نشيط، ما عليّ واقفا بل جالس الآن، ماذا فهمنا من + +340 +00:34:30,190 --> 00:34:35,810 +المثال الأول؟ من تقول لي ماذا فهمنا من قولنا ما + +341 +00:34:35,810 --> 00:34:41,890 +محمد خاملا لكن نشيط؟ ماذا .. ماذا .. ما المعنى + +342 +00:34:41,890 --> 00:34:48,000 +الذي نستقيه من هذا المثال؟ نسمع هنا، نشوف لحظة معايا + +343 +00:34:48,000 --> 00:34:52,780 +ينفي ثم .. إذا .. لأن العبارة ليست كلها نفي بل + +344 +00:34:52,780 --> 00:34:58,140 +فيها جزء من الإثبات، هو ينفي عن محمد الخمول، في + +345 +00:34:58,140 --> 00:35:03,020 +هذه الحالة "ما" تعمل في النفي، لكن نشيط يثبت له + +346 +00:35:03,020 --> 00:35:09,380 +النشاط، إذا العطف هنا يقتضي الإيجاب أو الإثبات ونحن + +347 +00:35:09,380 --> 00:35:15,860 +نعرف أنَّ "ما" لا تعمل في الإثبات بل تعمل في النفي + +348 +00:35:15,860 --> 00:35:23,150 +ولذلك ليس من المعقول أن نعطف "نشيط" على "خامل" ليس + +349 +00:35:23,150 --> 00:35:29,190 +منطقيًا ولا يدخل العقل أن نعطف كلمة "نشيط" على "خامل"، + +350 +00:35:29,190 --> 00:35:34,450 +لماذا؟ لأن كلمة "خامل" منفية، أما كلمة "نشيط" فمثبتة، + +351 +00:35:34,450 --> 00:35:38,330 +ولا يجوز عطف المثبت على المنفي، ولذلك النحاة قالوا + +352 +00:35:39,480 --> 00:35:43,900 +إذا كان العطف يقتضي الإيجاب بالحرفين، طبعًا هذا + +353 +00:35:43,900 --> 00:35:47,080 +الكلام اللي انطبق على "لكن" ينطبق على "بل"، وسأشرحه + +354 +00:35:47,080 --> 00:35:51,920 +لاحقًا، إذا كان العطف يقتضي الإيجاب بـ "لكن" أو بـ "بل"، + +355 +00:35:51,920 --> 00:35:58,400 +فالاسم المعتوف به، ما يعني بـ "لكن" أو بـ "بل"، يجب أن + +356 +00:35:58,400 --> 00:36:04,770 +يكون مرفوعًا، ما حكم الرفع فيه آسف، ما تفسير الرفعي + +357 +00:36:04,770 --> 00:36:10,090 +خبر أنه خبر لمبتدأ محذوف تقديره هو، وكأن التقدير + +358 +00:36:10,090 --> 00:36:16,130 +كما تراونه، والتقدير ما محمد خاملا لكن هو نشيط أو + +359 +00:36:16,130 --> 00:36:19,730 +بل هو نشيط، يعني لو كانت بدل "لكن" كان "بل"، بنقول ما + +360 +00:36:19,730 --> 00:36:25,870 +محمد خاملا أقل هو نشيط، ونفس الكلام بينطبق على + +361 +00:36:25,870 --> 00:36:33,790 +قولنا ما عليّ واقفا بل جالس، نفس الكلام، نفيته عن عليّ + +362 +00:36:33,790 --> 00:36:40,770 +الوقوف وأثبتَته له الجلوس، نفس الكلام في نفي ثم + +363 +00:36:40,770 --> 00:36:45,950 +إثبات، ولا كما نعلم "ما" لا تعمل في الإثبات بل تعمل في + +364 +00:36:45,950 --> 00:36:52,510 +النفي، ولذلك كلمة "جالس" لا يجوز أن تعطف على كلمة "واقف" + +365 +00:36:52,510 --> 00:36:58,710 +ليه؟ لأن "واقف" منفية، أما "جالس" فمثبتة، ولذلك النحاة + +366 +00:36:58,710 --> 00:37:05,730 +قالوا لنا بل جالس خبر لمبتدأ إن محذوف تقديره هو + +367 +00:37:05,730 --> 00:37:15,730 +والتقدير ما عليّ واقفا بل هو جالس، ما عليّ واقفا بل هو جالس + +368 +00:37:15,730 --> 00:37:22,550 +هذا هو القسم الأول من قسمي العطف على خبر "ما" العاملة + +369 +00:37:22,550 --> 00:37:30,570 +وهو العطف الذي يقتضي الإيجاب، وقلنا يكون بحرفين + +370 +00:37:30,570 --> 00:37:36,390 +بـ "لكن" أو بـ "بل"، إنّه حق يعني على فكرة يعني يطلقون على + +371 +00:37:36,390 --> 00:37:41,840 +"لكن" حرف استدراك وعلى "بل" حرف إضراب، حرف استدراك يعني + +372 +00:37:41,840 --> 00:37:47,600 +أنا أطلقت حكمًا ثم استدركت عليه بحكم جديد، إضراب + +373 +00:37:47,600 --> 00:37:53,120 +يعني اضربت عن الحكم السابق ثم جئت بحكم جديد، ولذلك + +374 +00:37:53,120 --> 00:37:56,960 +الحكم الأول كان منفيًا والحكم الثاني كان مثبتًا، هل + +375 +00:37:56,960 --> 00:38:01,860 +هذا واضح؟ أسأل، هذا واضح؟ القسم الثاني عطف يقتضي + +376 +00:38:01,860 --> 00:38:12,800 +استمرار نفي، المثال: ما محمد خاملا ولا متكاسل، ما محمد + +377 +00:38:12,800 --> 00:38:18,060 +خاملا ولا متكاسل، ولا متكاسل، ولا متكاسل، ولا متكاسل + +378 +00:38:18,060 --> 00:38:19,240 +ولا متكاسل، ولا متكاسل، ولا متكاسل، لا متكاسل، لا + +379 +00:38:19,240 --> 00:38:21,920 +متكاسل، لا متكاسل، لا متكاسل، لا متكاسل، لا متكاسل، لا + +380 +00:38:21,920 --> 00:38:26,320 +متكاسل، لا متكاسل، لا متكاسل، لا متكاسل، لا متكاسل، لا + +381 +00:38:26,320 --> 00:38:27,420 +متكاسل، لا متكاسل، لا متكاسل، لا متكاسل، لا متكاسل، لا + +382 +00:38:27,420 --> 00:38:33,560 +متكاسل، لا متكاسل، لا متكاسل، لا متاستمرار النفي، لأن + +383 +00:38:33,560 --> 00:38:38,300 +أنا نفيت عن محمد الخمول وأيضًا .. إذا .. إذا فيها + +384 +00:38:38,300 --> 00:38:42,340 +.. فيها معنى استمرار النفي، وما في هذه الحالة + +385 +00:38:42,340 --> 00:38:47,080 +بتعمل فيه؟ في الصفتين، في الخمول وفي الكسل، و + +386 +00:38:47,080 --> 00:38:52,200 +لذلك إنه قالوا إذا كان النفي .. إذا كان العطف + +387 +00:38:52,200 --> 00:38:59,060 +يقتضي استمرار النفي، فالاسم المعتوف له وجهان: النصب + +388 +00:38:59,060 --> 00:39:04,240 +وهذا وجه سهل، النصب بالعطف على الخبر المنصوب يعني + +389 +00:39:04,240 --> 00:39:09,400 +أنا لو قلت ما محمد خاملا ولا متكاسلا، ما إعراب + +390 +00:39:09,400 --> 00:39:15,300 +متكاسلا؟ معطوف على "خامس"، وهذا جائز، يجوز أن أعطف + +391 +00:39:15,300 --> 00:39:20,080 +منفي على منفي لأن يجوز، جائز، طيب لو قلت ما محمد + +392 +00:39:20,080 --> 00:39:25,920 +خاملا ولا متكاسلا، خبر مبتدأ محذوف تقديره هو طبعًا + +393 +00:39:25,920 --> 00:39:33,050 +هو، لو قلنا أيضًا ما عليّ واقفا ولا جالس، نفس الكلام + +394 +00:39:33,050 --> 00:39:37,290 +بيكون خبر لمبتدأ محذوف تقديره هو، لكن بيكون فرقه + +395 +00:39:37,290 --> 00:39:42,550 +في النفي .. آسف، يفرقنا في الرفع بين الحالة الأولى + +396 +00:39:42,550 --> 00:39:46,030 +والحالة الثانية، الحالة الأولى حالة وجوب والحالة + +397 +00:39:46,030 --> 00:39:50,810 +الثانية حالة .. حالة جواز في .. في ال .. في العطف + +398 +00:39:50,810 --> 00:39:56,290 +الذي يقتضي الإيجاب الرفع يكون واجبًا، وفي الحالة + +399 +00:39:56,290 --> 00:40:00,410 +الثانية في العطف الذي يقتضي استمرار النفي الرفع + +400 +00:40:00,410 --> 00:40:05,190 +يكون جائزًا وليس واجبًا، لأن ما دام قلنا يجوز النصب + +401 +00:40:05,190 --> 00:40:10,160 +إذا يجوز إيه؟ يجوز إيه؟ ما لكم بصراحة، إذا كان + +402 +00:40:10,160 --> 00:40:14,620 +يجوز النصب إذا يجوزه أصلُه، هل هذا واضح؟ بهذا + +403 +00:40:14,620 --> 00:40:18,900 +ننتهي من الحديث عن الحرف الأول، من الحروف الأربعة + +404 +00:40:18,900 --> 00:40:23,580 +التي تعمل عمل ليس، وهو ما درسنا الاختلاف النحاة + +405 +00:40:23,580 --> 00:40:27,400 +فيها، درسنا الشروط الأربعة التي اشترطها أهل الحجاز + +406 +00:40:27,400 --> 00:40:31,600 +لإعمال "ما" عمل ما ليس، ثم الموضوع المهم الأخير وهو + +407 +00:40:31,600 --> 00:40:37,420 +العطف على خبر "ما" المنصوب، المحاضرة القادمة إن شاء + +408 +00:40:37,420 --> 00:40:41,360 +الله سنبدأ في الحديث عن بقية الحروف التي تعمل عمل ما + +409 +00:40:41,360 --> 00:40:47,200 +ليس، وأولها لا، ثم إن، ثم لا تَأو، بأي ترتيب + +410 +00:40:47,200 --> 00:40:53,500 +نرتبها، قبل أن ننتهي، هل من سؤال استفسار، تعليق؟ إذا + +411 +00:40:53,500 --> 00:40:55,580 +إلى اللقاء في المحاضرة القادمة diff --git a/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/zx3EUZC528Q_postprocess.srt b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/zx3EUZC528Q_postprocess.srt new file mode 100644 index 0000000000000000000000000000000000000000..40de03cddac749ce2e714bc19d3c3f1787f1980c --- /dev/null +++ b/PL9fwy3NUQKwZYe2mRMCwGpJ2zRYO2MpLu/zx3EUZC528Q_postprocess.srt @@ -0,0 +1,1896 @@ +1 +00:00:20,810 --> 00:00:24,590 +أعوذ بالله من الشتراجين بسم الله الرحمن الرحيم في + +2 +00:00:24,590 --> 00:00:28,190 +المحاضرة الماضية كنا قد انتهينا من الحديث عن ان و + +3 +00:00:28,190 --> 00:00:32,150 +أخواتها اليوم إن شاء الله سنبدأ في الحديث في موضوع + +4 +00:00:32,150 --> 00:00:37,970 +آخر وهو لا أننافية للجنس وهي من الحروف التي تدخل + +5 +00:00:37,970 --> 00:00:43,230 +على الجملة الإسمية فتنصب الإسم وترفع الخبر قبل أن + +6 +00:00:43,230 --> 00:00:48,470 +نبدأ كما تعودنا إن كان هناك سؤال عن ان و أخواتها + +7 +00:00:49,810 --> 00:00:53,950 +قبل أن نبدأ في الحديث عن لا نافي للجنس، هل من سؤال + +8 +00:00:53,950 --> 00:01:02,270 +عن إنا وأخواتها؟ استفسار، تعليق، لا شيء من هذا، + +9 +00:01:02,270 --> 00:01:07,730 +واضح أن الإنشغال بالامتحانات النصفية أشغل الجميع، + +10 +00:01:07,730 --> 00:01:14,770 +وهذا الحقيقة أمر مؤسفأرجو ألا يضغى شيء .. ألا يضغى + +11 +00:01:14,770 --> 00:01:19,010 +شيء على شيء بمعنى أن نعم عندي .. عندي امتحان أخصص + +12 +00:01:19,010 --> 00:01:23,570 +له نعم الوقت الملائم و أترك أيضا وقتا ملائما + +13 +00:01:23,570 --> 00:01:29,290 +للمحاضرات هذا أمر يعني أنا .. هذه نصيحة و في + +14 +00:01:29,290 --> 00:01:32,550 +النهاية يعني للطالب أو للطالبة أن يختار ما يراه + +15 +00:01:32,550 --> 00:01:36,600 +مناسبااليوم ان شاء الله كما قلت سنبدأ في الحديث عن + +16 +00:01:36,600 --> 00:01:42,380 +لا النافي للجنس وهي من الحروف التي تدخل على الجملة + +17 +00:01:42,380 --> 00:01:47,640 +الإسمية فتنصب الإسم وترفع الخبر أو كما قال بعض + +18 +00:01:47,640 --> 00:01:54,040 +النحاتي تعمل عمل إن لا نافي للجنس تعمل عمل إن كما + +19 +00:01:54,040 --> 00:02:00,660 +رأينا في لاوهي أحد الحروف المشبه بليس يعني هناك in + +20 +00:02:00,660 --> 00:02:07,520 +تعمل عمل ليس وهنا أو حتى عندنا في حرف أيضا لا + +21 +00:02:07,520 --> 00:02:12,960 +بيعمل عمل ليس هنا عندنا لا تعمل عمل إن أي تنصب + +22 +00:02:12,960 --> 00:02:19,400 +الإسم وترفع الخبر يسميها النحا نافية للجنس لماذا؟ + +23 +00:02:19,400 --> 00:02:26,450 +لأنها كما قالوا تنفي الجنس استغراقا وتخصيصاهي ليست + +24 +00:02:26,450 --> 00:02:33,310 +لنفي الوحدة بل إنها تنفي الجنس بمعنى لو قلت لا + +25 +00:02:33,310 --> 00:02:42,650 +إنسان مخلد لا إنسان مخلد فقد نفيت عن جنس الإنسان + +26 +00:02:42,650 --> 00:02:48,870 +التخليد وخصصتهم بهذا خصصتهم بالنفي نفيت عن الجنس + +27 +00:02:48,870 --> 00:02:56,350 +بشكل عام مع أن كلمة إنسان مفردلكنها اسم جنس، فلما + +28 +00:02:56,350 --> 00:03:02,370 +نفيت الخلود، نفيت الخلود ليس عن إنسان واحد، بل عن + +29 +00:03:02,370 --> 00:03:08,430 +جنس الإنسان، وخصصتهم بعدم الخلود، ولذلك أسمها + +30 +00:03:08,430 --> 00:03:16,520 +النحات لا أناثية للجنسويسميها بعضهم لا التي + +31 +00:03:16,520 --> 00:03:22,820 +للتبرئة لرجل + +32 +00:03:22,820 --> 00:03:31,180 +في البيت برأت جنس الرجال من الوجود في البيت وحتى + +33 +00:03:31,180 --> 00:03:38,260 +لما قلنا لا إنسان مخلد برأت جنس الإنسان من الخلود + +34 +00:03:38,660 --> 00:03:45,240 +فيسمها بعضهم لا التي للتبرئة والمشهور عنها لا + +35 +00:03:45,240 --> 00:03:52,240 +النافية للجنس وهي تختلف عن لا التي تنفي الوحدة + +36 +00:03:52,240 --> 00:03:57,100 +يعني هي ليست .. ليست نافية للوحدة يعني للمفرد لو + +37 +00:03:57,100 --> 00:04:03,770 +كانت للوحدة أقول لرجل في البيت بل رجلان أو ثلاثةلا + +38 +00:04:03,770 --> 00:04:11,090 +رجول في البيت بل رجولان أنا هنا نفيته الوحدة يعني + +39 +00:04:11,090 --> 00:04:16,090 +مافيش راجل واحد فيه اتنين او اثنان او ثلاثةإذا إن + +40 +00:04:16,090 --> 00:04:21,450 +عندي تلت أقسام نافية للجنس ويرادفها نافية للتبرئة + +41 +00:04:21,450 --> 00:04:27,070 +وعندي أيضا مقابل ذلك لا التي لنفي الوحدة وهي ليس + +42 +00:04:27,070 --> 00:04:32,630 +لها علاقة بلا نافية للجنس اللتي لتنفي الجنس يتنفي + +43 +00:04:32,630 --> 00:04:36,950 +الجنس استغراقا وتخصيصا أما التي لنفي الوحدة فهي + +44 +00:04:36,950 --> 00:04:42,440 +تنفي ايه الواحدوتثبت الأثنين أو على فكرة لا يجب أن + +45 +00:04:42,440 --> 00:04:47,720 +أقول لا رجل في البيت و أسكت، بل رجلان لا رجل، بل + +46 +00:04:47,720 --> 00:04:52,340 +رجلان أو ثلاثة مثلا، لكن لو أنا أردت أن أنفي جنس + +47 +00:04:52,340 --> 00:04:57,640 +الرجال من الوجود في البيت، أقول لا رجل في البيت + +48 +00:04:58,480 --> 00:05:02,400 +بالبناء على الفتح على أنها نافية للجنس لكن لو + +49 +00:05:02,400 --> 00:05:05,480 +نوفيت الوحدة الواحد يعني مافيش راجل لأ فيه اتنين + +50 +00:05:05,480 --> 00:05:11,900 +او ثلاثة لأ راجل في البيت بل رجلان او ثلاثة هذه هي + +51 +00:05:11,900 --> 00:05:18,180 +.. هذه هي اللاء النافية للجنس لها شروط للعمل + +52 +00:05:18,180 --> 00:05:25,990 +هتسأليلها أربعة شروط لكي تعمل عمل in أي كي تدخل + +53 +00:05:25,990 --> 00:05:32,040 +على الجملة الإسمية فتنصب الإسم وترفع الخبرالشرط + +54 +00:05:32,040 --> 00:05:40,920 +الأول أن يكون اسمها وخبرها نكرتين، + +55 +00:05:40,920 --> 00:05:49,240 +لا إنسان مخلد، لا رجل في البيت، لا ظلم دائم، واضح + +56 +00:05:49,240 --> 00:05:55,040 +أننا نتحدث عن لا نافية للجنس التي عملت في النكرات + +57 +00:05:56,040 --> 00:06:00,800 +ولا يجوز أن تعمل في المعرفة إذا كان اسمها معرفة + +58 +00:06:00,800 --> 00:06:08,440 +فإنها لا تعمل عمل إن بل قد تعمل عملا أخر غير أن + +59 +00:06:08,440 --> 00:06:14,720 +تعمل عمل إن أقول مثلا لا زيد في الدار ما إعراب زيد + +60 +00:06:14,720 --> 00:06:21,540 +مبتدأ لا زيد في الدار مبتدأحتى إنها لا تعمل عمل + +61 +00:06:21,540 --> 00:06:27,240 +ليس لأن .. لأن أيضًا شرط من شروط عمل لا التي تعمل + +62 +00:06:27,240 --> 00:06:33,220 +عمل ليس أن يكون اسمها وخبرها نكرتين إذا هناك تشابه + +63 +00:06:33,220 --> 00:06:38,220 +بين لا التي تعمل عمل ليس ولا نافية للجنس التي تعمل + +64 +00:06:38,220 --> 00:06:44,160 +عمل إن في أنهما يعملان في النكرة ولا يعملان في + +65 +00:06:44,160 --> 00:06:50,580 +المعرفة إذا الشرط الأولمن شروط عملاء النافي للجنس + +66 +00:06:50,580 --> 00:06:59,080 +أن يكون اسمها وخبرها نكرتين لأنها لا تعمل في + +67 +00:06:59,080 --> 00:07:04,980 +المعرفة فإذا عملت في المعرفة فإنها تهمل الشرط + +68 +00:07:04,980 --> 00:07:12,620 +الثاني أن لا يفصل بينها و بين اسمها أي فاصل وهذا + +69 +00:07:12,620 --> 00:07:18,350 +من قبيل القوة والضعف في العملنحن لاحظنا في إن أنه + +70 +00:07:18,350 --> 00:07:23,210 +يجوز أن يتقدم خبرها على اسمها إذا كان شبه جملة في + +71 +00:07:23,210 --> 00:07:29,470 +إن وأخواتها لكن في لا التي تشبه إن في العمل لا + +72 +00:07:29,470 --> 00:07:34,610 +يجوز أن يفصل بينها يعني بين إن بين لا وبين اسمها + +73 +00:07:34,610 --> 00:07:39,750 +أي فاصل حتى لو كان الخبر حتى لو كان الجار المجرور + +74 +00:07:39,750 --> 00:07:40,130 +الخبر + +75 +00:07:43,370 --> 00:07:47,610 +في قول الله عز وجل لا فيها غول ولا هم عنها ينزفون + +76 +00:07:47,610 --> 00:07:53,190 +لا فيها غول الأصل في الآية في غير القرآن الكريم لا + +77 +00:07:53,190 --> 00:07:59,830 +غولة فيها الأصل فيها لا غولة وفي هذه الحالة لا + +78 +00:07:59,830 --> 00:08:03,810 +عاملة ولا غير عاملة عاملة وغولة اسمها مبني في محل + +79 +00:08:03,810 --> 00:08:08,670 +نصب وفيها شبه الجملة متعلق بمحذوف الخبر لكن لما + +80 +00:08:08,670 --> 00:08:17,770 +تقدم الخبرعلى الإسم، ففصل بين لا وبين الإسم أهملت، + +81 +00:08:17,770 --> 00:08:23,970 +فكانت الآية لا فيها غول، مائعرب غول مبتدأ مؤخر، + +82 +00:08:23,970 --> 00:08:28,750 +وأين خبره المقدم؟ طب أنا بسألكوا، هل يجوز في هذه + +83 +00:08:28,750 --> 00:08:33,990 +الآية لا فيها غول؟أن تكون كلمة غول اسم لا التي + +84 +00:08:33,990 --> 00:08:39,270 +تعمل على اللي ليس سؤال لكن لا لا يجوز لأن أيضا + +85 +00:08:39,270 --> 00:08:43,930 +هناك شرط للا التي تعمل على اللي ليس أن لا يتقدم + +86 +00:08:43,930 --> 00:08:49,150 +خبرها على اسمها فإن تقدم خبرها على اسمها فإنها + +87 +00:08:49,150 --> 00:08:54,370 +تهمل إذا هي فقط لا في هذه الآية لا فيها غول لأن + +88 +00:08:54,370 --> 00:09:00,450 +الخبر قد تقدم على الاسمففصل بين لا وبين الاسم فهي + +89 +00:09:00,450 --> 00:09:06,090 +لا تعمل عمل لا ناثيال الجنس ولا تعمل عمل ليس فقط + +90 +00:09:06,090 --> 00:09:11,330 +لها إعراب واحد أن كلمة فيها شبه الجملة متعلق + +91 +00:09:11,330 --> 00:09:20,070 +بمحذوف خبر مقدم وغول مبتدأ مؤخر إذا الشرط الثانيمن + +92 +00:09:20,070 --> 00:09:27,130 +شروط عمل لا النافية للجنس اللى يفصل بينها وبين + +93 +00:09:27,130 --> 00:09:32,670 +اسمها أي فاصل حتى لو كان الخبر حتى لو كان ايه؟ اذا + +94 +00:09:32,670 --> 00:09:37,890 +موضع الشات في هذه الآية لا حيث جاءت لا مهملة + +95 +00:09:37,890 --> 00:09:44,990 +لاتعمل عمل انه لأنه فُصل بينها وبين اسمها غول + +96 +00:09:44,990 --> 00:09:57,270 +بالجار والمجرور فيهاقولي يا بنتى، قولي و + +97 +00:09:57,270 --> 00:10:00,630 +هو + +98 +00:10:00,630 --> 00:10:04,930 +الجاره المجرور فيها، هل هذا واضح؟ يا بنيات، هل من + +99 +00:10:04,930 --> 00:10:09,310 +السؤال عامة سبق؟الشرط الثالث من شروط عمل لا نافية + +100 +00:10:09,310 --> 00:10:15,490 +للجنس اللى يدخل عليها الجار والجار معناه حرف الجار + +101 +00:10:15,490 --> 00:10:21,030 +يعني فإذا دخل عليها حرف الجري فإنها تهمل أيضا + +102 +00:10:21,030 --> 00:10:31,330 +والمثال على ذلك لو قلت أنا مثلا جئت لا زاد معي جئت + +103 +00:10:31,330 --> 00:10:36,640 +لا زاد معي هل هي عاملة ولا غير عاملة؟ عاملةوزاد + +104 +00:10:36,640 --> 00:10:41,660 +هنا اسم لا نافي للجنس مبني في محل نصب وشبه الجملة + +105 +00:10:41,660 --> 00:10:46,420 +معي متعلق بمحذوف الخبر لأن الحقيقة توفر فيها الشرط + +106 +00:10:46,420 --> 00:10:52,600 +الأول والشرط الثاني والثالث الأول أنهاأن اسمها + +107 +00:10:52,600 --> 00:10:58,260 +وقبرها جاء نكرتين والثاني أنه لم يفصل بينها و بين + +108 +00:10:58,260 --> 00:11:02,320 +اسمها أي فاصل والثالث أنه لم يدخل عليها حرف جار + +109 +00:11:02,320 --> 00:11:12,900 +فإذا دخل عليها حرف جار فإنها تهمل جئت بلا زاد جئت + +110 +00:11:12,900 --> 00:11:17,860 +إيه؟ بلا زاد واضح إنه دخل عليها حرف الجر البا + +111 +00:11:17,860 --> 00:11:24,800 +فماذا حدث؟أهملت لا وأصبحت حرف نفي محض وزاد ما + +112 +00:11:24,800 --> 00:11:30,500 +إعرابها اسم مجرور بالبا والسبب في ذلك أن كلمة لا + +113 +00:11:30,500 --> 00:11:37,180 +كلمة لا لا تمنع ما قبلها من العمل فيما بعدها كلمة + +114 +00:11:37,180 --> 00:11:43,700 +لا حرف نفي لا لا يمنع ما قبلهمن العمل فيما بعده و + +115 +00:11:43,700 --> 00:11:48,060 +مرت معنا آيات كثيرة على ذلك ا يحسب ان .. ممكن في + +116 +00:11:48,060 --> 00:11:53,160 +لا .. ا يحسب ال .. او ال .. ال .. ال .. ال .. ال + +117 +00:11:53,160 --> 00:11:53,580 +.. ال .. ال .. ال .. ال .. ال .. ال .. ال .. ال .. + +118 +00:11:53,580 --> 00:11:54,140 +ال .. ال .. ال .. ال .. ال .. ال .. ال .. ال .. ال + +119 +00:11:54,140 --> 00:11:54,560 +.. ال .. ال .. ال .. ال .. ال .. ال .. ال .. ال .. + +120 +00:11:54,560 --> 00:11:54,580 +ال .. ال .. ال .. ال .. ال .. ال .. ال .. ال .. ال + +121 +00:11:54,580 --> 00:11:54,980 +.. ال .. ال .. ال .. ال .. ال .. ال .. ال .. ال .. + +122 +00:11:54,980 --> 00:11:56,600 +ال .. ال .. ال .. ال .. ال .. ال .. ال .. ال .. ال + +123 +00:11:56,600 --> 00:12:01,300 +.. ال .. ال ..اللي لا يرجع إليهم قولة مثلا إذا حرف + +124 +00:12:01,300 --> 00:12:06,360 +نفي لا لا يمنع ما قبله من العمل فيما بعده ولذلك + +125 +00:12:06,360 --> 00:12:10,240 +احنا على طول هنا في الإعراب نقول الباء حرف جر مبني + +126 +00:12:10,240 --> 00:12:14,780 +على الكسر لما حلهم الإعراب ولا حرف نفي مبني على + +127 +00:12:14,780 --> 00:12:21,260 +السكون لما حلهم الإعراب وزاد اسم مجرور بالباء + +128 +00:12:21,260 --> 00:12:27,600 +وعلامة جره الكسر الظاهرة إذا ما سبب إلغاءحرف لا + +129 +00:12:27,600 --> 00:12:32,100 +اللي هي نافية للجنس دخوله حرف الجري عليها إذا + +130 +00:12:32,100 --> 00:12:37,060 +الشرط الثالث من شروط عمل لا نافية للجنس اللي يدخل + +131 +00:12:37,060 --> 00:12:43,160 +عليها الحرف الجار اللي هو حرف الجار الشرط الرابع + +132 +00:12:43,160 --> 00:12:48,740 +والأخير أن تنفي الجنس استغراقا وتخصيصا أن تكون + +133 +00:12:48,740 --> 00:12:54,820 +لنفي الجنس استغراقا وتخصيصا وليست لنفي الوحدة + +134 +00:12:56,250 --> 00:13:00,130 +الأمثلة اللي ذكرتها حتى في المثال الأخير جئت لا + +135 +00:13:00,130 --> 00:13:04,770 +زاد معي بكلمة زاد هذه تنفي جنس الزاد ممكن يكون + +136 +00:13:04,770 --> 00:13:08,250 +الزاد أشياء كثيرة ممكن يكون واحد يقصد بالزاد العلم + +137 +00:13:08,250 --> 00:13:12,750 +مثلا ممكن واحد يقصد به الماء أو يقصد به الطعام أو + +138 +00:13:12,750 --> 00:13:16,170 +يقصد به النقود أو يقصد بيه أي شئ أخر إذا هو نفى + +139 +00:13:16,170 --> 00:13:22,380 +نفى الجنسواستغرق نفي الجنس بجميع أشكاله وخصص هذا + +140 +00:13:22,380 --> 00:13:27,880 +الجنس لإنسان مخلد كما قلت نفى الجنس استغراقا + +141 +00:13:27,880 --> 00:13:33,380 +وتخصيصا لرجل في البيت أو لمرأة في البيت نفس الكلام + +142 +00:13:33,380 --> 00:13:39,260 +لظلم دائما لأن الظلم يتعدد الظلم له أجناس كثيرة + +143 +00:13:39,260 --> 00:13:46,810 +فهو يتعدد إذا كانتلنفي الجنس استغراقا وتخصيصا + +144 +00:13:46,810 --> 00:13:51,990 +فإنها تعمل عمل إنها، فإن كانت لنفي الوحدة فهي لا + +145 +00:13:51,990 --> 00:13:56,450 +تعمل عمل إنها، وقلت لها لا زيد في البيت، لا رجل في + +146 +00:13:56,450 --> 00:14:01,310 +البيت، بل رجلانأو ثلاثة هنا لنافي الوحدة، ولذلك هي + +147 +00:14:01,310 --> 00:14:08,030 +مهملة، لا تعمل عمل إنه، إذا هي أربعة شروط لابد أن + +148 +00:14:08,030 --> 00:14:13,350 +تتوفر فيه لا كي تعمل عمل إنه، أي كي تعمل عمل لا + +149 +00:14:13,350 --> 00:14:18,560 +نافي للجنسالشرط الأول أن يكون اسمها و خبرها + +150 +00:14:18,560 --> 00:14:23,740 +نكرتين، الشرط الثاني أن لا يفصل بينها و بين اسمها + +151 +00:14:23,740 --> 00:14:28,800 +أي فاصل، الشرط الثالث أن لا يدخل علي حرف الجرّي، + +152 +00:14:28,800 --> 00:14:34,060 +الشرط الرابع أن تكون لنفي الجنس استغراقا وتخصيصا، + +153 +00:14:34,060 --> 00:14:38,300 +هل هذا واضح؟ نعيد مع بعض، مين تقول الشرط الأول؟ + +154 +00:14:38,300 --> 00:14:43,300 +جولي، لأ انت جوابتي، جوليأن يكون اسمها وقبرها + +155 +00:14:43,300 --> 00:14:48,500 +نكرتين الشرط الثاني أن + +156 +00:14:48,500 --> 00:14:53,580 +لا يفصل بينها وبين اسمها الفاصل الثالث أن لا يدخل + +157 +00:14:53,580 --> 00:14:59,220 +عليها الجار يعني حرف الجار الأخير أن تكون لنفي + +158 +00:14:59,220 --> 00:15:03,700 +الجنس استغراقا وتخصيصا وأن لا تكون لنفي الوحدة + +159 +00:15:03,700 --> 00:15:08,480 +بمعنى يعني إذا كانت لنفي الجنس يعني هي ليست لنفي + +160 +00:15:08,480 --> 00:15:14,420 +الوحدةفإن كانت لنفي الوحدة فإنها تكون مهملة هل هذا + +161 +00:15:14,420 --> 00:15:20,040 +واضح؟ أسأله مرة ثانية هل من سؤال إستفسار تعليق إذا + +162 +00:15:20,040 --> 00:15:28,250 +ننتقل للحديث عن أحوال أحوال اسمهاأحوال اسم لأ + +163 +00:15:28,250 --> 00:15:33,750 +النافية للجنس ينقسم إلى ثلاثة أقسام إما أن يكون + +164 +00:15:33,750 --> 00:15:39,830 +مضافا أو شبيها بالمضاف أو مفردا المضاف تعرفون + +165 +00:15:39,830 --> 00:15:42,590 +المضاف اللي هو من المضاف والمضاف إليه كما في + +166 +00:15:42,590 --> 00:15:50,370 +المثال لا غلام رجل حاضر لا غلام رجل ما العلاقة بين + +167 +00:15:50,370 --> 00:15:56,690 +غلام ورجل الإضافةأولامة مضاف ورجل مضاف إليه، إذا + +168 +00:15:56,690 --> 00:16:02,390 +هذه الصورة الأولى التي يأتي عليها اسم لا نافي + +169 +00:16:02,390 --> 00:16:07,800 +الجنس، ما هي الصورة؟أن يكون مضافا الصورة الثانية + +170 +00:16:07,800 --> 00:16:14,460 +شبيه بالمضاف المثال الموجود أمامكم لطالعا جبلا + +171 +00:16:14,460 --> 00:16:22,560 +ظاهرا لطالعا جبلا ما أعرا بكلمة جبلا لمن لأي شيء + +172 +00:16:22,560 --> 00:16:26,300 +لاسم الفاعل لطالعا جبلا انتبهوا معي + +173 +00:16:34,310 --> 00:16:42,690 +لا طالعا جبلا ظاهرون قلنا هذا ما يسمى بالشبه + +174 +00:16:42,690 --> 00:16:47,690 +بالمضاف لأن أنا في هذه الحالة في هذا المثال ما + +175 +00:16:47,690 --> 00:16:51,290 +عربتش لا مضاف ولا مضاف إليه عربت اسم لان نافي + +176 +00:16:51,290 --> 00:16:56,530 +الجنس منصوب وجبلا مفعول به لاسم الفاعل منصوب لكن + +177 +00:16:56,530 --> 00:17:03,670 +هناك حالة أخرى أنا ممكن أقوليه لطالعة جبلنظاهر + +178 +00:17:03,670 --> 00:17:13,510 +لطالع جبل مضاف مضاف إليه وهذه إضافة يسميها النحات + +179 +00:17:13,510 --> 00:17:19,590 +الإضافة اللفظية يسميها النحاء أي إضافةوالإضافة + +180 +00:17:19,590 --> 00:17:25,090 +اللفظية معناها إضافة المعمول إلى عامله إضافة من + +181 +00:17:25,090 --> 00:17:31,370 +إلى من المعمول ما المعمول هنا في هذا المثال الجبل + +182 +00:17:31,370 --> 00:17:37,050 +اللي مفعول به والعامل اللي هو اسم الفعل لهذا كما + +183 +00:17:37,050 --> 00:17:42,190 +ترون هناك حالتان لهذا المثال إما أن كلمة طالع + +184 +00:17:42,190 --> 00:17:46,610 +عاملة وفي هذه الحالة بيكون جبلا مفعول به أو إنها + +185 +00:17:47,540 --> 00:17:52,720 +مضاف ومضاف إليه؟ فسمّها النحا الشبيه بالمضاف، ليه؟ + +186 +00:17:52,720 --> 00:17:58,020 +لأن لا غلامة رجل لها حالة واحدة، لا غلامة رجل، ما + +187 +00:17:58,020 --> 00:18:02,960 +ينفعش أقول لا غلامة رجلا، لا يجوز، لكن هي لها حالة + +188 +00:18:02,960 --> 00:18:07,780 +واحدة، لأن تكون مضاف، غلامة، وكلمة رجل إيه؟ إذا + +189 +00:18:07,780 --> 00:18:13,040 +تسمّها النحا مضافلكن لا طالعا جبلا ولا طالع جبلا + +190 +00:18:13,040 --> 00:18:16,960 +سماها النحاي شبيه بالمضاف لأنها يمكن أن تكون مضاف + +191 +00:18:16,960 --> 00:18:21,080 +ومضاف إليه وممكن تكون عامل ومعمول قولي يا بنتي + +192 +00:18:21,080 --> 00:18:24,220 +يعني كل المثالين هنا شبيه المضاف؟ صحيح أنا قاعد + +193 +00:18:24,220 --> 00:18:28,020 +بحكي هذا شبيه .. طبعا هذا .. هذا .. هذا الآن في + +194 +00:18:28,020 --> 00:18:31,660 +هذا المثال بنقول عنه مضاف لكن هنا بنسميه شبيه + +195 +00:18:31,660 --> 00:18:34,980 +بالمضاف يعني أنا لما بدأ أقول ما العلاقة بين كلمة + +196 +00:18:34,980 --> 00:18:40,410 +طالع وجبل مضاف ومضاف إليهلكن هذا استولدناه من أي + +197 +00:18:40,410 --> 00:18:47,470 +شيء، من لا طالعًا جبلًا، من اسم لا ومفعول به، + +198 +00:18:47,470 --> 00:18:51,870 +فسمّاه النحاء الشبيه بالمضاف، اللي كما قلت الإضافة + +199 +00:18:51,870 --> 00:18:57,570 +اللفظية، اللي هي من إضافة المعمول إلى عامله الصورة + +200 +00:18:57,570 --> 00:19:03,490 +الثالثة، أن يأتي اسم لا نافع الجنس، أن يأتي مفرداً + +201 +00:19:03,870 --> 00:19:09,110 +مفرد يعني ليس مضافا ولا شبيه بالمضاف، ليس معنى + +202 +00:19:09,110 --> 00:19:14,710 +مفرد هنا أنه مفرد ليس مثنى ولا جمع، لأ المقصود + +203 +00:19:14,710 --> 00:19:19,470 +بالمفرد هنا أنه لا مضاف ولا شبيه بالمضاف، هذا + +204 +00:19:19,470 --> 00:19:24,380 +المفرد، حتى لو كان مثنى، حتى لو كان جمعيسمى في + +205 +00:19:24,380 --> 00:19:29,740 +النهاية مادام ليس مضافا ولا شبيه بالمضاف إذا هو + +206 +00:19:29,740 --> 00:19:34,640 +مفرد أي لا مضاف ولا شبيه بالمضاف كما قلت يمكن أن + +207 +00:19:34,640 --> 00:19:40,360 +يأتي مثنى ويمكن أن يأتي جمعا وبتلاحظوا شيء مهم في + +208 +00:19:40,360 --> 00:19:46,140 +المضاف وشبيه بالمضاف إعراب اسم لا نافي الجنس + +209 +00:19:46,140 --> 00:19:51,300 +الانصب يعني الإعراب يعني معرف بيكون لكن في المفرد + +210 +00:19:51,300 --> 00:19:58,520 +البناءإذا كان اسم لا نافي الجنس مضافا أو شبيها + +211 +00:19:58,520 --> 00:20:04,520 +بالمضاف فإنه يكون معرضا أما إذا كان اسم لا نافي + +212 +00:20:04,520 --> 00:20:11,190 +الجنس مفردا فإنه يكون مبنياوالنحاء قالوا لنا يُبنى + +213 +00:20:11,190 --> 00:20:17,630 +على ما يُنصب به اسم لا نافع الجنس إن كان مفردا + +214 +00:20:17,630 --> 00:20:23,910 +فإنه يُبنى على ما يُنصب به يعني لو كان في الأصل + +215 +00:20:23,910 --> 00:20:28,890 +بيُنصب بالفتحة فيكون منصوبا بالفتحة مثل لا غلامة + +216 +00:20:28,890 --> 00:20:32,230 +رجل غلامة منصوبة على ما تُنصب الفتحة الظاهرة أسف + +217 +00:20:32,230 --> 00:20:37,520 +لا إنسان مخلد مبني على الفتحةولا رجل في البيت مبني + +218 +00:20:37,520 --> 00:20:41,340 +على الفتح، لكن إن كان مثنى بيبنى على الياء، وإن + +219 +00:20:41,340 --> 00:20:45,140 +كان جامع مذكر سالم يبنى على الياء، وإن كان جامع + +220 +00:20:45,140 --> 00:20:50,120 +مؤنث سالم يبنى على الكسرة، لأن اسم لا نافية للجنس + +221 +00:20:50,740 --> 00:20:57,400 +يُبنى على ما يُنصب به، متى؟ إن كان مُفرَدًا، أي + +222 +00:20:57,400 --> 00:21:02,820 +ليس مضافًا ولا شبيهًا بالمضاف، لا رجل في الدار، لا + +223 +00:21:02,820 --> 00:21:08,340 +رجل، ما يعرف كلمة رجل؟اسم لأنه في الجنس مبني على + +224 +00:21:08,340 --> 00:21:12,560 +الفتح في محل نصب طيب لماذا مبني على الفتح؟ لأنه + +225 +00:21:12,560 --> 00:21:17,300 +كلمة راجل مفرد ومفرد معناها لا مضاف ولا شبيه + +226 +00:21:17,300 --> 00:21:23,120 +بالمضاف طيب لا مسلمين لك اسم لأنه في الجنس مبني + +227 +00:21:23,120 --> 00:21:28,460 +على اليا في محل نصب ليه؟ لأنه مفرد يعني مش مضاف + +228 +00:21:28,460 --> 00:21:32,880 +ولا شبيه المضاف وهو في الأصل مثنى المثنى ينصب + +229 +00:21:32,880 --> 00:21:38,440 +بإيه؟إذا هنا يُبنى على الـY لا مسلمين لك مبني على + +230 +00:21:38,440 --> 00:21:42,120 +الـY في محل نصب ليه؟ لأنه مفرد ليس مضافا ولا شبيه + +231 +00:21:42,120 --> 00:21:47,280 +بالمضاف و لأنه جمع مذكر سالم فهو يُنصب بالـY إذا + +232 +00:21:47,280 --> 00:21:53,060 +يُبنى على الـY هذا واضح؟ في أي سؤال عامة سبق؟ أعود + +233 +00:21:53,060 --> 00:21:58,940 +فأقول مرة ثانية نحن نتحدث عن الصور أو الحالاتالتي + +234 +00:21:58,940 --> 00:22:03,180 +يأتي عليها اسم لأن في الجنس الحالة الأولى أن يكون + +235 +00:22:03,180 --> 00:22:07,900 +مضافا والحالة الثانية أن يكون شبيها بالمضاف وفي + +236 +00:22:07,900 --> 00:22:12,820 +الحالتين يكون الاسم معربا الحالة الثالثة أن يأتي + +237 +00:22:12,820 --> 00:22:17,740 +الاسم ايه مفردا أي ليس مضافا ولا شبيه بالمضاف وفي + +238 +00:22:17,740 --> 00:22:23,800 +هذه الحالة يكون مبنيا وهو يبنى على ما ينصب به شوف + +239 +00:22:23,800 --> 00:22:28,630 +انا اذا ذكرتكوا بشيء عشان تبنوا العلاقة العلاقةفي + +240 +00:22:28,630 --> 00:22:32,730 +المنادة، المنادة نفس الكلام، إذا كان مضافا أو + +241 +00:22:32,730 --> 00:22:36,850 +شبيها بالمضاف يكونوا معرضا، فإذا كان مفردا، أي ليس + +242 +00:22:36,850 --> 00:22:41,610 +مضافا ولا شبيها بالمضاف يكونوا مبنيا، لكنه يبنى + +243 +00:22:41,610 --> 00:22:47,630 +على ما يُرفع به، عشان يقول يا رجل، يا نوح، يا + +244 +00:22:47,630 --> 00:22:54,140 +محمد، يا مسلمان، يا مسلمون، يا أيها المؤمنونفي + +245 +00:22:54,140 --> 00:22:58,640 +المنادة يُبنى على ما يُرفع به، لكن في الإسم لا نفي + +246 +00:22:58,640 --> 00:23:03,040 +الجنس يُبنى على ما يُنصب به، أمر سهل إن أنا أربط + +247 +00:23:03,040 --> 00:23:08,480 +بين الشيئين لكي يعني يرسخ هذا في ذهني، هل هذا + +248 +00:23:08,480 --> 00:23:15,160 +واضح؟ في أي سؤال؟إذا ننتقل بعد ذلك إلى حكم إعراب + +249 +00:23:15,160 --> 00:23:20,540 +اسم لا أننافيا للجنس وإحنا يمكن سابقا أن تحدثنا + +250 +00:23:20,540 --> 00:23:27,280 +لكن بإجمال الآن سنأتي للحديث بالتفصيل هو ينقسم من + +251 +00:23:27,280 --> 00:23:33,920 +حيث الحكم إلى قسمين بناء وإعراب سنأتي للبناء أولا + +252 +00:23:33,920 --> 00:23:41,940 +يكون اسم لا أننافيا للجنس مبنيامتى؟ إذا كان مفردا، + +253 +00:23:41,940 --> 00:23:47,540 +معنى مفرد يعني ليس مضافا ولا شبيها بالمضاف، وكما + +254 +00:23:47,540 --> 00:23:53,500 +قلت سابقا هو يبنى على ما ينصب به، وتنقسم علامة + +255 +00:23:53,500 --> 00:23:58,880 +البناء إلى ما يليه، إلى عدة أقسام، أولها البناء + +256 +00:23:58,880 --> 00:23:59,820 +على الفتحي + +257 +00:24:04,990 --> 00:24:11,470 +أولها البناء على الفتح إذا كان مفردا أو جامع تكسير + +258 +00:24:11,470 --> 00:24:16,110 +شوف لحظة معايا المصطلح المفرد يختلف من حالة إلى + +259 +00:24:16,110 --> 00:24:21,950 +حالة قلنا في الحكم العام للبناء إذا كان مفردا يعني + +260 +00:24:21,950 --> 00:24:25,830 +ليس مضافا ولا شبيه بالمضافة الآن قلنا يبنى على ما + +261 +00:24:25,830 --> 00:24:31,090 +ينصب به يبنى على الفتح متى إذا كان مفردا أي ليس + +262 +00:24:31,090 --> 00:24:36,680 +مثنى ولا مجموعلا مثنى ولا جمع يكون مبنيا على + +263 +00:24:36,680 --> 00:24:42,060 +الفتحي كما احنا قلنا لارجل في البيت كلمة رجل هي + +264 +00:24:42,060 --> 00:24:47,260 +مفرد مفرد مفرد يعني ليس مضافا ولا شبيه بالمضاف + +265 +00:24:47,260 --> 00:24:51,960 +ومفرد يعني ليس مثنى ولا جمع ولذلك في إعرابيا نقول + +266 +00:24:51,960 --> 00:24:58,000 +مبني على الفتح في محل نصر وأيضا يكون مبنيا على + +267 +00:24:58,000 --> 00:25:01,980 +الفتح إذا كان جمع تكسيريعني هو الحالة الأولى + +268 +00:25:01,980 --> 00:25:06,000 +للبناء على الفتحي أن يكون مفردا أي ليس مثنى ولا + +269 +00:25:06,000 --> 00:25:11,070 +جامعجامع مذكر سالم أقصد بيه ولا جامع مؤنث سالم لكن + +270 +00:25:11,070 --> 00:25:15,190 +يمكن أيضا أن يكون مبنيا على الفتح إذا كان جامع + +271 +00:25:15,190 --> 00:25:20,830 +تكسير لأن جامع التكسير أيضا ينصب بالفتحة فأقول لا + +272 +00:25:20,830 --> 00:25:27,350 +رجالة في البيت لا إيه؟ رجالة ما إعراب رجالة اسم لا + +273 +00:25:27,350 --> 00:25:32,630 +نافع الجنس مبني على الفتح في محل نصب لماذا بنيناه + +274 +00:25:32,630 --> 00:25:38,970 +على الفتح لسببين أنه مفردليس مضافا ولا شبيه + +275 +00:25:38,970 --> 00:25:44,290 +بالمضاف فيكون مبنيا و لأنه جمع تكسير فيكون مبنيا + +276 +00:25:44,290 --> 00:25:48,830 +على الفتح إذا الحالة الأولى من حالات البناء أن + +277 +00:25:48,830 --> 00:25:54,890 +يكون مبنيا على الفتح و ذلك إذا كان مفردا أي ليس + +278 +00:25:54,890 --> 00:26:02,700 +مثنى ولا جمع مذكر سالمأو أن يكون جمع تكسير في هتين + +279 +00:26:02,700 --> 00:26:09,260 +الحالتين يبنى الاسم على ايه؟ على الفتح في محل نصب + +280 +00:26:09,260 --> 00:26:16,110 +الحالة الثانية أن يبنى على الياإذا كان مثنى أو جمع + +281 +00:26:16,110 --> 00:26:22,150 +مذكر سالم، لماذا؟ لأن المثنى أو جمع المذكر السالم + +282 +00:26:22,150 --> 00:26:28,190 +يكون منصوبا أو ينصب وعلامة نصبه الياء، فإذا وقع + +283 +00:26:28,190 --> 00:26:35,030 +اسم لا نافع للجنس مثنى أو جمع مذكر سالم، فإنه يبنى + +284 +00:26:35,030 --> 00:26:42,220 +على الياء في محل نصبلا مسلميني ولا مسلمين لا + +285 +00:26:42,220 --> 00:26:48,020 +مسلميني ما إعراب مسلميني اسم لا نافع الجنس مبني + +286 +00:26:48,020 --> 00:26:53,720 +على الياء في محل نصب لماذا؟ لأنه مفرد مثنى لأنه + +287 +00:26:53,720 --> 00:26:59,460 +مفرد يعني ليس مضافا ولا شبيه بالمضافة ومثنى فهو + +288 +00:26:59,460 --> 00:27:04,220 +ينصب علامة نصبه الياء فهو يبنى وعلامة بنائه الياء + +289 +00:27:04,220 --> 00:27:10,740 +أيضا ولا مسلمينهو مفرد جامع مذكر سالم يعني ليس + +290 +00:27:10,740 --> 00:27:14,660 +مضافا ولا شبيه بالمضاف وهو جامع مذكر سالم فيبنى + +291 +00:27:14,660 --> 00:27:18,600 +على الياء في محل نصب انظروا الى قول الشاعر تعزى + +292 +00:27:19,250 --> 00:27:24,830 +تعزّى فلا شيء .. فلأسف .. تعزّى فلا إلفين بالعيش + +293 +00:27:24,830 --> 00:27:32,750 +متعى، ولكن لوراد المنون تتابعوا تعزّى فلا إلفين + +294 +00:27:32,750 --> 00:27:40,830 +بالعيش متعى، ولكن لوراد المنون تتابعوا يعني الشعب + +295 +00:27:40,830 --> 00:27:48,120 +يقول للمخاطب يقول له خذ العزاء من من حولكيعني ظهر + +296 +00:27:48,120 --> 00:27:53,660 +أن هذا يخاطب من فقد عزيزا وزعلان، فبيقوله خذ + +297 +00:27:53,660 --> 00:27:58,540 +العزاء من من حولك، لا الفين بالعيش متعة، هذه سنة + +298 +00:27:58,540 --> 00:28:03,220 +الحياة، مافيش اتنين بيبقوا مع بعض إلى أبد الظهري، + +299 +00:28:03,220 --> 00:28:04,820 +لازم واحد يموت أو اتنين يموتوا + +300 +00:28:08,130 --> 00:28:12,570 +ولكن لوراد المنون، المنون اللي هو الموت، تتابع، + +301 +00:28:12,570 --> 00:28:17,010 +يعني الناس دايما بموت، ولذلك من كان على ظهر الأرض + +302 +00:28:17,010 --> 00:28:20,530 +سيأتي يوم يكون في باطن الأرض، فخذ العزاء، لماذا + +303 +00:28:20,530 --> 00:28:24,930 +يعني؟ طبعا هو الفقد، الحقيقة الفقد أمر صعبوخاصة + +304 +00:28:24,930 --> 00:28:30,670 +للبشر لأن هذا يعني الجبلة التي خُلق الإنسان عليها + +305 +00:28:30,670 --> 00:28:35,190 +يعني يتعلق بمن حوله بأصدقائه بإخوانه بأقربائه + +306 +00:28:35,190 --> 00:28:40,030 +بغيرهم فإن فقد إنسان بعز عليه حتى الرسول صلى الله + +307 +00:28:40,030 --> 00:28:44,430 +عليه وسلم قال إن العين لتدمع وإن القلب ليحزن وإن + +308 +00:28:44,430 --> 00:28:49,770 +على فراقك يا إبراهيم لمحزنون ولمّا جيء له بطفل أو + +309 +00:28:49,770 --> 00:28:55,190 +طفلة لا أذكر طفل أو طفلة ليصلي عليها ويدفنهانزلت + +310 +00:28:55,190 --> 00:29:01,070 +دمعة من عينه فقال له ماذا؟ قال هذه رحمة، هذه رحمة، + +311 +00:29:01,070 --> 00:29:05,430 +لكن طبعا هناك شروط، اللي عدم رفع الصوت و عدم الندب + +312 +00:29:05,430 --> 00:29:09,750 +و عدم الكلام اللي بيعمله بعض الناس في الفقد، لك أن + +313 +00:29:09,750 --> 00:29:13,730 +تحزن، لكن ليس حزنا شديدا، والصبر كما قيل للوهلة + +314 +00:29:13,730 --> 00:29:19,040 +الأولىالصبر دائما في الوالة الأولى يقعد يلطم و بعد + +315 +00:29:19,040 --> 00:29:24,640 +شوية يقول الحمد لله يعني الصبر عند الصدمة الأولى + +316 +00:29:24,640 --> 00:29:29,600 +انه إذا قيل له كذا قول الحمد لله ولا حول ولا قوة + +317 +00:29:29,600 --> 00:29:33,380 +إلا بالله هذا ما علمنا الإسلام لكن كما قلت يظل + +318 +00:29:33,380 --> 00:29:37,500 +الإنسان إنسان عند الفقد يعني بيغضب بعض الأحيان + +319 +00:29:37,500 --> 00:29:43,980 +بيخرج عن طوره لكنه سيحاسبالانسان محاسب، إذا علم + +320 +00:29:43,980 --> 00:29:48,740 +أنه سيحاسب، بيطبط أمور، لأن القوي ليس بالصرعة، + +321 +00:29:48,740 --> 00:29:55,540 +إنما القوي الذي يملك نفسه عند الغضب موضع الشهاد في + +322 +00:29:55,540 --> 00:30:03,990 +هذا البيت الفين، حيث جاءت اسم لا نافية للجنسمبني + +323 +00:30:03,990 --> 00:30:10,570 +على الياء في محل نصب لأنه مثنى عيد الشاهد ثانى، + +324 +00:30:10,570 --> 00:30:17,570 +موضع الشاهد الفين حيث جاء اسم لا نافية للجنس مبني + +325 +00:30:17,570 --> 00:30:23,930 +على الياء في محل نصب لأنه ايه؟ لأنه مثنى، قول يا + +326 +00:30:23,930 --> 00:30:27,510 +بنتى موضع الشاهد الفين حيث جاء اسم لا نافية للجنس + +327 +00:30:27,510 --> 00:30:31,550 +مبني على الياء في محل نصبلأنه مثنى، واضح هذا + +328 +00:30:31,550 --> 00:30:35,110 +الكلام؟ نعرف البيت الشعر، نعرفه، يلا ابدأي من هنا، + +329 +00:30:35,110 --> 00:30:44,010 +تعزّك، قولي يا بنتي، بطل تتجلبه في الأوراق، + +330 +00:30:44,010 --> 00:30:52,260 +بتتخلوني أزعلخلوني أغضب، ليش؟ لأنه احنا القصد من + +331 +00:30:52,260 --> 00:30:57,300 +الإعراب أن تعربنا من أذهاني كنا، حتى لو أخطأت + +332 +00:30:57,300 --> 00:31:01,780 +الطالبة، مافي مشكلة، لكن أن أنا أنقل شيئا مكتوبا و + +333 +00:31:01,780 --> 00:31:07,880 +أردده هذا لا يفيد، هذا غير مفيد، قلت لكم طريقة + +334 +00:31:07,880 --> 00:31:13,120 +بسيطة لتعلم الإعرابأكتب بيت الشعر أو الآية و + +335 +00:31:13,120 --> 00:31:16,180 +أعربها على ورقة منفصلة دون أن أنظر إلي أي شيء ثم + +336 +00:31:16,180 --> 00:31:21,940 +أقارن بين المعرب الجاهز و إعرابي و أصحح أقطائي مني + +337 +00:31:21,940 --> 00:31:27,040 +لنفسي هذه طريقة بسيطة طيب الآن تأتيكم الفرصة أن + +338 +00:31:27,040 --> 00:31:30,560 +تعربوا دون النظر إلي أي شيء دون .. يعني ديش أقول + +339 +00:31:30,560 --> 00:31:34,750 +الغش يعني أو النقل يعنياعربوا اعربوا من أذهاجكم + +340 +00:31:34,750 --> 00:31:39,010 +جربوا هذا الكلام لن تتعلموا إلا إذا فعلتم هذا + +341 +00:31:39,010 --> 00:31:44,210 +ويعني ذنبكم على جنبكم كما يقولون كما قالت أخته كنا + +342 +00:31:44,210 --> 00:31:49,210 +تعزفعله أمر مبني على حدث حرف العلة اللي جنبها أين + +343 +00:31:49,210 --> 00:31:53,210 +الفاعل والفاعل + +344 +00:31:53,210 --> 00:31:57,610 +ضمير مستتر وجوبا تقديره أنت فلا الفاتحة ليه حرف + +345 +00:31:57,610 --> 00:32:02,140 +مبني على الفتحةطبعا تعليلية لأن .. لأن المخاطب + +346 +00:32:02,140 --> 00:32:07,800 +كأنه قال لماذا أتعزاه؟ قال له تعزى فكأنه هناك سؤال + +347 +00:32:07,800 --> 00:32:13,300 +مقدر تقديره لماذا؟ لأنه لا إلفين بالعيش متعاه + +348 +00:32:13,300 --> 00:32:18,940 +فالفاء كما قالت أختكن تعليلية حرف مبني على الفتح + +349 +00:32:18,940 --> 00:32:23,740 +لا محله من الإعراف اللي جنبك لا حرف مبني على + +350 +00:32:23,740 --> 00:32:28,480 +الإعرافبتنقلوا غلطانة .. بتنقلوا غلط نافية للجنس + +351 +00:32:28,480 --> 00:32:33,180 +.. نافية للجنس مبني على السكون .. لا محل له من + +352 +00:32:33,180 --> 00:32:42,240 +الإعراب اللي وراك هناك الفيني بدون + +353 +00:32:42,240 --> 00:32:48,300 +لأنه في محل نصف الفيني اسم لا نافية للجنس مبني على + +354 +00:32:48,300 --> 00:32:52,940 +اليأ في محل نصف خلاص احنا بنعرف .. لأ ماخدش شاهد + +355 +00:32:54,230 --> 00:32:59,510 +متعة بالعايش جار و مجرور، متعة، والله لسه، يعني + +356 +00:32:59,510 --> 00:33:01,970 +إذا كان إلى الآن مش عارفات تعرفوا الجار و المجرور، + +357 +00:33:01,970 --> 00:33:07,950 +بتكون مشكلة عندي، متعة، صحيح، متعة لوحدى، يعني مش + +358 +00:33:07,950 --> 00:33:13,410 +متعة، متعة فعل ماضي مبني للمجهوق المبني على الفتة، + +359 +00:33:13,410 --> 00:33:14,710 +الألف لجنبك + +360 +00:33:18,300 --> 00:33:22,380 +صحيح و ألف الأثنين ضمير متصل مبني على السكون في + +361 +00:33:22,380 --> 00:33:29,200 +محل رفع نائب فاعل الجملة متعة جملة متعة جملة متعة + +362 +00:33:29,200 --> 00:33:34,300 +من الفعل و نائبه في محل رفع خبر لا النافية للجنس + +363 +00:33:41,570 --> 00:33:46,890 +والحظ ان هذا .. لكن هنا مهملة، مهملة لأنها مخففة + +364 +00:33:46,890 --> 00:33:52,330 +من الثقيلة، احنا قلنا في المحاضرة الماضية، لكن من + +365 +00:33:52,330 --> 00:33:58,470 +أخوات ان فإذا خففت نونها، تهمل وجوبا، تهمل إيه؟ + +366 +00:33:58,470 --> 00:34:03,150 +فإذا جاء بعدها جملة اسمي على طول مبتدأ وخبرفلكن + +367 +00:34:03,150 --> 00:34:07,730 +هنا حرف استدراك لو كانت عاملة بنقول حرف استدراك و + +368 +00:34:07,730 --> 00:34:12,210 +نصب إنما هنا إيه حرف استدراك مبني على السكول لا + +369 +00:34:12,210 --> 00:34:20,510 +محله من الإعراب صحيح + +370 +00:34:20,510 --> 00:34:25,570 +يبقى لورادي اللام حرف جر مبني على الكسر لا محله من + +371 +00:34:25,570 --> 00:34:30,880 +الإعرابوراد اسم مجرور باللام وعلامة جره الكسرة + +372 +00:34:30,880 --> 00:34:36,160 +الظاهرة المنوني اللي جنبك مضاف اليه مجرور علامة + +373 +00:34:36,160 --> 00:34:39,900 +جره الكسرة الظاهرة اللي جنبك شبه الجملة لوراد + +374 +00:34:39,900 --> 00:34:45,200 +المنون متعلق بمحذوف خبر مقدم + +375 +00:34:49,920 --> 00:34:53,580 +مبتدأ مؤخر مرفوع علامة رفعي الضم الظاهر على اخرى + +376 +00:34:53,580 --> 00:34:59,320 +السؤال هل تقديم الخبر هنا واجب ام جائز ولماذا اللي + +377 +00:34:59,320 --> 00:35:05,320 +عارف ترفعيده تقدم الخبر لوراد المنون على المبتدأ + +378 +00:35:05,320 --> 00:35:11,060 +تتابع هل التقديم واجب ام جائز ولماذا لأن الاسم جاء + +379 +00:35:11,060 --> 00:35:15,540 +نكرة تتابع نكرة اذا التقديم هنا تقديم ايه واجب + +380 +00:35:15,540 --> 00:35:21,040 +وليس تقديما جائزاهل من سؤال عن هذا البيت في الشاهد + +381 +00:35:21,040 --> 00:35:27,940 +أو في الإعراب؟ إذا نحن كنا وما زلنا نتحدث عن بناء + +382 +00:35:27,940 --> 00:35:34,980 +اسم لان نافع للجنس على اليا إذا كان مثنى أو جامع + +383 +00:35:34,980 --> 00:35:42,540 +مثكر سالمالحركة الثالثة من حركات بناء اسم لا نافية + +384 +00:35:42,540 --> 00:35:49,540 +للجنس أنه يبنى على الكسرة متى إذا كان جمع مؤنث + +385 +00:35:49,540 --> 00:35:56,300 +سالم لماذا؟ لأن جمع المؤنث السالم ينصب بالكسرة + +386 +00:35:56,300 --> 00:36:04,310 +بدلا من الفتحة وقال بعض النحاتويجوز بناء جمع + +387 +00:36:04,310 --> 00:36:10,050 +المؤنث السالم إذا وقع اسما للا نافع للجنس على + +388 +00:36:10,050 --> 00:36:18,610 +الفتح، يجوز أن أقول لا مسلمات لك ولا مسلمات لك، + +389 +00:36:18,610 --> 00:36:24,550 +يجوز .. طبعالو بنيته على الكسر التعليل الواضح أن + +390 +00:36:24,550 --> 00:36:28,290 +جمع المؤنث السالم ينصب بالكسرة لو بنيته على الفتح + +391 +00:36:28,290 --> 00:36:32,890 +التعليل لأن الأصل في النصب هو الفتح وليس الكسرة + +392 +00:36:32,890 --> 00:36:39,390 +يعني هناك تعليل لكل حالة إذا بنيت اسم لأنه في + +393 +00:36:39,390 --> 00:36:43,950 +الجنس اللي هو جمع مؤنث سالم على الكسرة بقول لأن + +394 +00:36:43,950 --> 00:36:49,110 +جمع المؤنث السالم ينصب بالكسرةطب إذا بنيته على + +395 +00:36:49,110 --> 00:36:54,350 +الفتحي لأن أصل النصبي الفتحة وليس الكسرة كما قال + +396 +00:36:54,350 --> 00:37:00,410 +الشهير إن الشباب .. إن الشباب الذي مجد عواقبه فيه + +397 +00:37:00,410 --> 00:37:05,170 +نلذ و لا لذات للشيبي طبعا يجوز إن أقول ولا لذات + +398 +00:37:05,170 --> 00:37:11,950 +ولا لذات للشيبي أو ولا لذات للشيبي موضع الشياد في + +399 +00:37:11,950 --> 00:37:18,160 +.. طبعا موضع الشياد في هذا البيت لا لذاتحيث جاءت + +400 +00:37:18,160 --> 00:37:25,040 +للذات اسم لا نافي للجنس مبني على الكسري لأنه جامع + +401 +00:37:25,040 --> 00:37:31,680 +مؤنث سالم و يجوز بناءه على الفتحي مين تعيدلي + +402 +00:37:31,680 --> 00:37:36,020 +الشاهد؟ الشاهد و اللي في الآخر هناك نضع الشاهد + +403 +00:37:36,020 --> 00:37:40,240 +لالذات .. لالذات جاءت اسم لا نافي للجنس مبني على + +404 +00:37:40,240 --> 00:37:46,270 +الكسري لأنه جامع مؤنث سالمو يجوز بناءه على الفتح، + +405 +00:37:46,270 --> 00:37:51,230 +قلت لكنا مبني على الكسر لأن جمع المؤنث سالم ينصب + +406 +00:37:51,230 --> 00:37:56,510 +بالكسرة، يبنى على الفتح لأن الأصل في النصب الفتح و + +407 +00:37:56,510 --> 00:38:00,470 +ليست الكسرة، هل هذا واضح؟ نعري بالبيت و نوصل البيت + +408 +00:38:00,470 --> 00:38:03,350 +للدور في الإعراب، أكملي يا ابنيتي + +409 +00:38:06,810 --> 00:38:11,430 +صحيح إن حرف توكيد و نصب مبني على الفتح لمحله من + +410 +00:38:11,430 --> 00:38:18,710 +الإعراب الشباب اسم إن منصوب علامة نصبه الفتحة + +411 +00:38:18,710 --> 00:38:19,190 +الظاهرة + +412 +00:38:24,130 --> 00:38:28,610 +محل نصب ليه؟ لماذا؟ نعت .. أيوة في محل نصب نعت + +413 +00:38:28,610 --> 00:38:34,910 +للشباب الذي اسم موصول مبني على السكون في محل نصب + +414 +00:38:34,910 --> 00:38:41,010 +نعت للشباب .. مجد .. ولا إلها علاقة .. وين نافية + +415 +00:38:41,010 --> 00:38:45,510 +الجنس؟ ولا إلها علاقة .. وين نافية الجنس؟ ولا خبر + +416 +00:38:45,510 --> 00:38:51,990 +إن أيضا .. بل خبر مقدم .. خبر إيه؟ مقدمدائما .. + +417 +00:38:51,990 --> 00:38:56,650 +دائما بعد الاسم الموصول بيكون جملة .. جملة جديدة + +418 +00:38:56,650 --> 00:39:01,510 +.. جملة جديدة على فكرة صلة الموصولي لا تأتي إلا + +419 +00:39:01,510 --> 00:39:07,710 +جملة أو شبه جملة ماينفعش تكون مفرد فمجدون هنا خبر + +420 +00:39:07,710 --> 00:39:10,910 +مقدم مرفوع علامة .. لأن الأصل إن الشباب الذي + +421 +00:39:10,910 --> 00:39:18,330 +عواقبه مجدون .. إن الشباب الذي ايه عواقبه مجدون .. + +422 +00:39:18,330 --> 00:39:23,030 +فمجدون خبر مقدم مرفوعوعلامة رفعي الضم الظاهرة، + +423 +00:39:23,030 --> 00:39:27,930 +أيوة يا بنتي عواقبه .. عواقب + +424 +00:39:27,930 --> 00:39:32,230 +لوحدها مبتدأ مؤخر مرفوعة علامة رفعي الضم الظاهرة + +425 +00:39:32,230 --> 00:39:33,770 +على آخره اللي جانبك الـH + +426 +00:39:38,120 --> 00:39:41,860 +طبعا انا بقول المقدمات الخاطئة تؤدي إلى نتائج + +427 +00:39:41,860 --> 00:39:45,820 +خاطئة قلت مضاف إليه لازم يقول مجرور، مافيش فايد، + +428 +00:39:45,820 --> 00:39:50,640 +لأ هو ضمير، بعدين انا بقول عواقبه ينهي عليها ضمة، + +429 +00:39:50,640 --> 00:39:53,100 +لو كان مضاف إليه هيك، عم يقول مرفوه علامة رفعي + +430 +00:39:53,100 --> 00:39:56,480 +الضمة الظاهرة، و الله مجروره علامة جره الضمة، + +431 +00:39:56,480 --> 00:40:00,480 +المقدمات الخاطئة تؤدي إلى نتائج خاطئة، هو ضمير + +432 +00:40:00,480 --> 00:40:04,040 +متصل مبني على الضم في محل جار مضاف إليه، اللي + +433 +00:40:04,040 --> 00:40:10,930 +جانبك جملة، مجد عواقبهماشي هي بتحكي هي خليها تحكي + +434 +00:40:10,930 --> 00:40:14,210 +قول يا بنتي و أنا قاعد لي ساعة بقول صلة الموصول + +435 +00:40:14,210 --> 00:40:18,170 +صلة الموصول صلة الموصول جملة صلة الموصول لا محل + +436 +00:40:18,170 --> 00:40:24,310 +لها من الإعراب جملة مجد عواقبه الجملة الإسمية صلة + +437 +00:40:24,310 --> 00:40:27,970 +الموصول لا محل لها من الإعراب اللي هناك في الآخر + +438 +00:40:27,970 --> 00:40:35,390 +ايه يا بنتي فيهي نلذوا صحيح + +439 +00:40:35,390 --> 00:40:37,450 +اكملي نلذوا + +440 +00:40:41,320 --> 00:40:45,260 +صحيح نلذ فعل مضارع مرفوع علامة رفعي الضم الظاهر + +441 +00:40:45,260 --> 00:40:50,920 +على أخره اللي أمامك، أين الفاعل؟ والفعل ضمير مستتر + +442 +00:40:50,920 --> 00:40:56,240 +وجوبا تقديره نحن، لا جاب الله النافية ولا اللي مش + +443 +00:40:56,240 --> 00:41:03,340 +نافية جملة نلذ ما إعرابها إن الشباب فيه نلذ أو نلذ + +444 +00:41:03,340 --> 00:41:12,450 +فيهبل في محل رفع خبر إنه جملة نلذ فيه أو فيه نلذ + +445 +00:41:12,450 --> 00:41:17,450 +في محل رفع خبر إنه ولاحظوا أيضا فائدة تقديم الجار + +446 +00:41:17,450 --> 00:41:22,890 +والمجرور على الفعل المضارع الأصل أن يقول إن الشباب + +447 +00:41:22,890 --> 00:41:30,580 +الذي مجد عواقبه نلذ فيهلكن هو أراد .. أراد بإنه في + +448 +00:41:30,580 --> 00:41:34,040 +.. في الشباب اللذة تكون في هذا ال .. في هذا العمر، + +449 +00:41:34,040 --> 00:41:39,040 +تقديم الجار والمجرور للتأكيد على .. على أهمية + +450 +00:41:39,040 --> 00:41:44,740 +الشباب، فترة الشباب يعني، ولا لذاتي اللي عليها + +451 +00:41:44,740 --> 00:41:49,580 +الدور وين، قولي يا بنتي، أه أنتي، جابلي اللي لا ال + +452 +00:41:49,580 --> 00:41:49,860 +wow + +453 +00:41:53,800 --> 00:41:57,180 +يجب الواو حرف عطف مبني على الفتح لمحلة له من + +454 +00:41:57,180 --> 00:42:02,660 +الإعراب، وممكن تكون حالية، + +455 +00:42:02,660 --> 00:42:08,740 +لكن حرف عطف أكثر، لا نافية للجنس + +456 +00:42:08,740 --> 00:42:11,880 +حرف مبني على السكول لمحلة له من الإعراب، اللي + +457 +00:42:11,880 --> 00:42:13,440 +عليها الدور للذات + +458 +00:42:16,720 --> 00:42:21,240 +مبني على الكسري في محل نصب أو مبني على الفتح في + +459 +00:42:21,240 --> 00:42:26,860 +محل نصب عيد تاني لذات اسم لا نافع للجنس إما أن + +460 +00:42:26,860 --> 00:42:31,820 +يكون مبني على الكسري في محل نصب أو مبني على الفتح + +461 +00:42:31,820 --> 00:42:36,680 +في محل نصب للشاي بي لأن حربجان مبني على الكسر عامل + +462 +00:42:36,680 --> 00:42:41,460 +عشان يبقى عارف شاي اسمه شبه لما لانتقيت الكسر بشكل + +463 +00:42:41,460 --> 00:42:49,780 +جمهوريكلام صحيح للشيبي اللام حرف جر مبني على الكسر + +464 +00:42:49,780 --> 00:42:54,020 +لا محل له من الإعراب الشيبي اسم مجرور باللام + +465 +00:42:54,020 --> 00:42:59,840 +وعلامة جره الكسر الظاهرة وشبه الجملة متعلق بمحذوفي + +466 +00:42:59,840 --> 00:43:07,920 +خبر لا أناثيا للجنس هل هذا واضح؟ أسأل هل هذا واضح؟ + +467 +00:43:07,920 --> 00:43:13,980 +إذا كنا وما زلنا نتحدث عنالحركة الأولى أو الحكم + +468 +00:43:13,980 --> 00:43:17,740 +الأول من أحكام اسم لأنه في الجنس الحكم الإعرابي + +469 +00:43:17,740 --> 00:43:22,220 +وهو البناء إن كان مفردا أي ليس مضافا ولا شبيه + +470 +00:43:22,220 --> 00:43:25,720 +بالمضاف يبنى على الفتح إذا كان مفردا أي ليس مثنى + +471 +00:43:25,720 --> 00:43:29,860 +ولا جمع أو كان جمع تكسير ويبنى على اللياء إن كان + +472 +00:43:29,860 --> 00:43:33,700 +مثنى أو جمع مذكر سالم ويبنى على الكسر إن كان جمع + +473 +00:43:33,700 --> 00:43:39,290 +مؤنث سالم ويجوز بناءه على الفتح هل هذا واضح؟في أي + +474 +00:43:39,290 --> 00:43:42,790 +سؤال إلى اللقاء في المحاضرة القادمة +