تقريب مقرر علوم القرآن

‫‪148‬‬ ‫أﺳﺌﻠﺔ ﻣﻘﺎﻟﻴﺔ‬ ‫س‪ : 1‬ﺑﻴﻦ أﻫﻤﻴﺔ ﻋﻠﻢ اﻟﻮﺟﻮه واﻟﻨﻈﺎﺋﺮ ﻣﻦ ﺧﻼل ﻣﺎ ذﻛﺮه اﻟﻤﺼﻨﻒ‪ ،‬وﻣﺜﻞ ﻋﻠﻰ ذﻟﻚ؟‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫اﻟﺨﻴﺎرات‬ ‫ﺗﻤﺎرﻳﻦ ﺗﻄﺒﻴﻘﻴﺔ‬ ‫ﺻﺢ ﺧﻄﺄ‬ ‫‪ -1‬ﻣﻦ وﺟﻮه ﻟﻔﻈﺔ اﻟﻠﺒﺎس‪ ،‬اﻟﺨﻠﻂ واﻟﺴﻜﻦ‪.‬‬ ‫‪ -2‬اﻟﺪﻟﻴﻞ ﻋﻠﻰ وﺟﻪ ﻟﺒﺲ اﻟﺜﻴﺎب ﻟﻠﻔﻈﺔ اﻟﻠﺒﺎس‪:‬‬ ‫ﻳﻠﺒﺴﻮن ﺛﻴﺎﺑ ًﺎ ﻣﻦ ﺳﻨﺪس وإﺳﺘﺒﺮق‬ ‫ﻟﻢ ﺗﻠﺒﺴﻮن اﻟﺤﻖ ﺑﺎﻟﺒﺎﻃﻞ‬ ‫‪ -3‬إن آﻳﺔ‪ :‬ﻟﻢ ﺗﻠﺒﺴﻮن اﻟﺤﻖ ﺑﺎﻟﺒﺎﻃﻞ‪ ،‬ﺗﻌﻮد إﻟﻰ وﺟﻪ‪:‬‬ ‫اﻟﺨﻠﻂ‬ ‫اﻟﻌﻤﻞ اﻟﺼﺎﻟﺢ‬ ‫اﻟﺴﻜﻦ‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪149‬‬ ‫اﻟﻤﺴﺄﻟﺔ اﻟﺜﺎﻧﻴﺔ ‪ :‬ﺗﻌﺮﻳﻒ ﻋﻠﻢ اﻟﻮﺟﻮه واﻟﻨﻈﺎﺋﺮ اﻟﻤﺘﻦ‬ ‫ﻣﻌﻨﻰ اﻟﻮﺟﻮه واﻟﻨﻈﺎﺋﺮ‬ ‫اﻟﻮﺟﻮه‪ :‬ﻓﻲ اﻟﻠﻐﺔ ﻳﺄﺗﻲ ﻟﻌﺪة ﻣﻌﺎن‪:‬‬ ‫‪ - ١‬اﻟﺪﻻﻟﺔ ﻋﻠﻰ ﻣﻌﻨﻰ واﺣﺪ وﻣﻨﻪ‪ :‬ﻫﺬا وﺟﻪ اﻟﺮأي‪.‬‬ ‫‪ -٢‬اﻟﺪﻻﻟﺔ ﻋﻠﻰ اﻟﺘﺸﺎﺑﻪ ﻓﻴﺮد ﺑﻌﻀﻬﺎ إﻟﻰ ﺑﻌﺾ‪.‬‬ ‫‪ -٣‬اﻟﺪﻻﻟﺔ ﻋﻠﻰ اﻟﺘﻌﺪد ﻓﻲ اﻟﻤﻌﻨﻰ‪ ،‬وﻫﻮ اﻟﻤﻘﺼﻮد ﻓﻲ ﺑﺤﺚ »اﻟﻮﺟﻮه واﻟﻨﻈﺎﺋﺮ«‪.‬‬ ‫وﻓﻲ اﻻﺻﻄﻼح‪ :‬اﻟﻠﻔﻆ اﻟﻤﺸﺘﺮك اﻟﺬي ﻳﺴﺘﻌﻤﻞ ﻓﻲ ﻋﺪة ﻣﻌﺎن‪ ،‬وﻫﻮ وﻓﻲ اﻻﺻﻄﻼح ‪ :‬اﻷﻟﻔﺎظ اﻟﻤﺘﻤﺎﺛﻠﺔ ﻓﻲ اﻟﻠﻔﻆ اﻟﻤﺘﻔﻘﺔ‬ ‫ﻓﻲ اﻟﻤﻌﻨﻰ‪.‬‬ ‫اﻟﻨﻈﺎﺋﺮ‪ :‬ﻓﻲ اﻟﻠﻐﺔ‪ :‬ﺟﻤﻊ ﻧﻈﻴﺮ وﻫﻮ اﻟﻤﻤﺎﺛﻞ واﻟﺸﺒﻴﻪ‪.‬‬ ‫وﻓﻲ اﻻﺻﻄﻼح‪ :‬اﻷﻟﻔﺎظ اﻟﻤﻤﺎﺛﻠﺔ ﻓﻲ اﻟﻠﻔﻆ اﻟﻤﺘﻔﻘﺔ ﻓﻲ اﻟﻤﻌﻨﻰ‪،‬‬ ‫وﻳﺴﺘﻌﻤﻞ اﻟﻤﻔﺴﺮون ﻋﺎدة ﻋﺒﺎرة »وﻧﻈﻴﺮﻫﺎ« ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﻛﻮن اﻟﻠﻔﻆ ورد ﺑﻨﻔﺲ اﻟﻤﻌﻨﻰ ﻓﻲ آﻳﺔ أﺧﺮى‪.‬‬ ‫وذﻫﺐ اﺑﻦ اﻟﺠﻮزي إﻟﻰ أن اﻟﻮﺟﻮه ﻓﻲ اﻟﻤﻌﺎﻧﻲ‪ ،‬واﻟﻨﻈﺎﺋﺮ ﻓﻲ اﻷﻟﻔﺎظ ‪.‬‬ ‫وﻳﺘﻠﺨﺺ ﻣﻦ ﻫﺬا أن ﻓﻲ اﻟﻮﺟﻮه ﻣﻌﻨﻰ اﻟﺘﻌﺪد واﻻﺧﺘﻼف‪ ،‬وﻓﻲ اﻟﻨﻈﺎﺋﺮ ﻣﻌﻨﻰ اﻟﺘﺸﺎﺑﻪ واﻻﺗﻔﺎق‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪150‬‬ ‫ﺗﻌﺮﻳﻒ ﻋﻠﻢ اﻟﻮﺟﻮه واﻟﻨﻈﺎﺋﺮ‬ ‫اﻟﺘﺸﺠﻴﺮ‬ ‫اﺻﻄﻼﺣ ًﺎ‬ ‫اﻟﻨﻈﺎﺋﺮ‬ ‫اﻟﻮﺟﻮه‬ ‫ﻟﻐﺔ‬ ‫اﻷﻟﻔﺎظ اﻟﻤﺘﻤﺎﺛﻠﺔ‬ ‫ﻟﻐﺔ‬ ‫اﺻﻄﻼﺣ ًﺎ‬ ‫اﻟﺪﻻﻟﺔ ﻋﻠﻰ‬ ‫اﻟﻠﻔﻆ اﻟﻤﺸﺘﺮك اﻟﺬي‬ ‫ﻣﻌﻨﻰ واﺣﺪ‬ ‫ﻓﻲ اﻟﻠﻔﻆ‬ ‫اﻟﻤﻤﺎﺛﻞ واﻟﺸﺒﻴﻪ‬ ‫ﻳﺴﺘﻌﻤﻞ ﻓﻲ ﻋﺪة ﻣﻌﺎﻧﻲ‬ ‫اﻟﺪﻻﻟﺔ ﻋﻠﻰ‬ ‫اﻟﻤﺘﻔﻘﺔ ﻓﻲ اﻟﻤﻌﻨﻰ‬ ‫وﺑﻌﺒﺎرة أﺧﺮى اﻷﻟﻔﺎظ‬ ‫اﻟﺘﺸﺎﺑﻪ ﻓﻴﺮد‬ ‫اﻟﻤﺘﻤﺎﺛﻠﺔ ﻓﻲ اﻟﻠﻔﻆ‬ ‫ﺑﻌﻀﻬﺎ إﻟﻰ‬ ‫واﻟﻤﺨﺘﻠﻔﺔ ﻓﻲ اﻟﻤﻌﻨﻰ‬ ‫ﺑﻌﺾ‬ ‫اﻟﺪﻻﻟﺔ ﻋﻠﻰ‬ ‫اﻟﺘﻌﺪد ﻓﻲ‬ ‫اﻟﻤﻌﻨﻰ‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪151‬‬ ‫ﺷﺮح اﻟﺘﺸﺠﻴﺮ‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪152‬‬ ‫أﺳﺌﻠﺔ ﻣﻘﺎﻟﻴﺔ‬ ‫س‪ : 1‬ﻋﺮف ﻣﻔﺮدة اﻟﻮﺟﻮه ﻟﻐﺔ واﺻﻄﻼﺣ ًﺎ؟‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫س‪ : 2‬ﻋﺮف ﻣﻔﺮدة اﻟﻨﻈﺎﺋﺮ ﻟﻐﺔ واﺻﻄﻼﺣ ًﺎ؟‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫اﻟﺨﻴﺎرات‬ ‫ﺗﻤﺎرﻳﻦ ﺗﻄﺒﻴﻘﻴﺔ‬ ‫ﺻﺢ ﺧﻄﺄ‬ ‫ﺻﺢ ﺧﻄﺄ‬ ‫‪ -1‬اﻟﻨﻈﺎﺋﺮ ﻫﻲ أﻟﻔﺎظ ﺗﻜﺮر ورودﻫﺎ ﻓﻲ اﻟﻘﺮآن اﻟﻜﺮﻳﻢ وﻟﻬﺎ ﻣﻌﺎن ﻣﺨﺘﻠﻔﺔ‪.‬‬ ‫ﺻﺢ ﺧﻄﺄ‬ ‫‪ -2‬اﻟﻨﻈﺎﺋﺮ ﻟﻐﺔ ﻫﻲ اﻟﻤﻤﺎﺛﻞ واﻟﺸﺒﻴﻪ‪.‬‬ ‫ﺻﺢ ﺧﻄﺄ‬ ‫ﺻﺢ ﺧﻄﺄ‬ ‫‪ -3‬اﻟﻮﺟﻮه ﻟﻐﺔ ﻫﻲ اﻟﺪﻻﻟﺔ ﻋﻠﻰ أﻛﺜﺮ ﻣﻦ ﻣﻌﻨﻰ‪.‬‬ ‫‪ -4‬اﻟﻨﻈﺎﺋﺮ اﺻﻄﻼﺣ ًﺎ ﻫﻲ اﻷﻟﻔﺎظ اﻟﻤﺨﺘﻠﻔﺔ ﻓﻲ اﻟﻠﻔﻆ اﻟﻤﺘﻔﻘﺔ ﻓﻲ اﻟﻤﻌﻨﻰ‪.‬‬ ‫‪ -5‬اﻟﻮﺟﻮه ﻫﻲ اﻷﻟﻔﺎظ اﻟﻤﺘﻤﺎﺛﻠﺔ ﻓﻲ اﻟﻠﻔﻆ اﻟﻤﺨﺘﻠﻔﺔ ﻓﻲ اﻟﻤﻌﻨﻰ‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪153‬‬ ‫اﻟﻤﺴﺄﻟﺔ اﻟﺜﺎﻟﺜﺔ ‪ :‬ﻣﻌﻨﻰ اﻟﻜﻠﻴﺎت واﻟﻤﻔﺮدات اﻟﻤﺘﻦ‬ ‫واﻟﻔﺮق ﺑﻴﻦ ﺗﻔﻴﺮ اﻟﻤﻔﺮدات وﺗﻔﺴﻴﺮ اﻟﻮﺟﻮه واﻟﻨﻈﺎﺋﺮ‬ ‫ﻣﻌﻨﻰ اﻟﻜﻠﻴﺎت واﻷﻓﺮاد‬ ‫ﻳﻘﺼﺪ ﺑﺎﻟﻜﻠﻴﺎت‪ :‬اﻷﻟﻔﺎظ أو اﻷﺳﺎﻟﻴﺐ اﻟﻮاردة ﻓﻲ اﻟﻘﺮآن ﻋﻠﻰ ﻣﻌﻨﻰ ﻣﻄﺮد‪.‬‬ ‫أﻣﺎ اﻷﻓﺮاد ﻓﻴﻘﺼﺪ ﺑﻬﺎ‪ :‬اﻷﻟﻔﺎظ أو اﻷﺳﺎﻟﻴﺐ اﻟﺘﻲ أﺗﺖ ﻓﻲ اﻟﻘﺮآن ﺑﻤﻌﻨﻰ ﻣﻔﺮد ﻏﻴﺮ اﻟﻤﻌﻨﻰ اﻟﺬي ﺗﺴﺘﻌﻤﻞ ﻓﻴﻪ ﻋﺎدة‪.‬‬ ‫وﻣﺜﺎل ذﻟﻚ‪ :‬ﻣﺎ ﻗﺎﻟﻪ اﺑﻦ ﻓﺎرس ﻓﻲ ﻛﺘﺎﺑﻪ »اﻷﻓﺮاد«‪» :‬ﻛﻞ ﻣﺎ ﻓﻲ اﻟﻘﺮآن ﻣﻦ ذﻛﺮ »اﻟﺒﺮوج‪ ،‬ﻓﺈﻧﻬﺎ اﻟﻜﻮاﻛﺐ‪ ،‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫»واﻟﺴﻤﺎء ذات اﻟﺒﺮوج\" إﻻ اﻟﺘﻲ ﻓﻲ ﺳﻮرة اﻟﻨﺴﺎء‪» :‬وﻟﻮ ﻛﻨﺘﻢ ﻓﻲ ﺑﺮوج ﻣﺸﻴﺪة\" ﻓﺈﻧﻬﺎ اﻟﻘﺼﻮر اﻟﻄﻮال‪ ،‬اﻟﻤﺮﺗﻔﻌﺔ ﻓﻲ اﻟﺴﻤﺎء‬ ‫اﻟﺤﺼﻴﻨﺔ‪ ،‬ﻓﺈن اﻟﻤﻌﻨﻰ اﻷول ﻋﺎم ﻓﻲ ﻛﻞ اﻟﻘﺮآن )ﻓﻬﻮ اﻟﻜﻠﻴﺎت(‪ ،‬واﻟﻤﻌﻨﻰ اﻟﺬي ﻓﻲ ﺳﻮرة اﻟﻨﺴﺎء ﻓﺮد ﺧﺎص ﺑﻬﺬا اﻟﻤﻮﺿﻊ )ﻓﻬﻮ‬ ‫اﻷﻓﺮاد(‪.‬‬ ‫وﻣﻦ اﻟﻌﻠﻤﺎء اﻟﺬﻳﻦ اﻫﺘﻤﻮا ﺑﻬﺬا اﻟﻤﻮﺿﻮع اﺑﻦ ﻓﺎرس ﻓﻲ ﻛﺘﺎﺑﻪ »اﻷﻓﺮاد‪ ،‬واﻟﺮاﻏﺐ اﻷﺻﻔﻬﺎﻧﻲ )ت ‪٥٠٢‬ﻫـ( ﻓﻲ ﻛﺘﺎﺑﻪ »اﻟﻤﻔﺮدات‬ ‫ﻓﻲ ﻏﺮﻳﺐ اﻟﻘﺮآن« ﺣﻴﺚ ﺟﻤﻊ ذﻟﻚ ﻣﺤﻘﻘﻪ ﺻﻔﻮان داودي ﻓﻲ ﺧﺎﺗﻤﺘﻪ‪.‬‬ ‫وأﺑﻮ اﻟﺒﻘﺎء اﻟﻜﻔﻮي )ت ‪١٠٩٤‬ﻫـ( ﻓﻲ ﻛﺘﺎﺑﻪ »اﻟﻜﻠﻴﺎت«‪.‬‬ ‫واﺑﻦ ﻋﺎﺷﻮر ﻓﻲ ﻣﻘﺪﻣﺔ ﺗﻔﺴﻴﺮه »اﻟﺘﺤﺮﻳﺮ واﻟﺘﻨﻮﻳﺮ« وأﻓﺮد ﻟﺬﻟﻚ ﺑﺤﺜﺎ ﺳﻤﺎه »ﻋﺎدات اﻟﻘﺮآن«‪.‬‬ ‫وﺑﺮﻳﻚ ﺑﻦ ﺳﻌﻴﺪ اﻟﻘﺮﻧﻲ ﻓﻲ ﻛﺘﺎﺑﻪ »ﻛﻠﻴﺎت اﻷﻟﻔﺎظ اﻟﺘﻔﺴﻴﺮ«‪.‬‬ ‫وﺑﻴﻦ اﻟﻮﺟﻮه واﻟﻨﻈﺎﺋﺮ واﻟﻜﻠﻴﺎت واﻷﻓﺮاد ﻋﻼﻗﺔ ﻛﺒﺮى ﻓﻜﻞ ﻣﻨﻬﻤﺎ اﻷﻟﻔﺎظ وﻣﻌﺎﻧﻴﻬﺎ وﻣﺪى اﻻﺷﺘﺮاك ﺑﻴﻨﻬﺎ‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪154‬‬ ‫اﻟﻔﺮق ﺑﻴﻦ ﺗﻔﺴﻴﺮ اﻟﻤﻔﺮدات وﺗﻔﺴﻴﺮ اﻟﻮﺟﻮه واﻟﻨﻈﺎﺋﺮ‬ ‫ﻳﻌﻨﻲ ﺑﺘﻔﺴﻴﺮ اﻟﻤﻔﺮدات أو ﻏﺮﻳﺐ اﻟﻘﺮآن ‪ :‬اﻹﺗﻴﺎن ﺑﺎﻟﻠﻔﻆ اﻟﻮارد ﻓﻲ اﻟﻘﺮآن ﻓﻴﺬﻛﺮ ﻣﻌﻨﺎه ﻋﻠﻰ ﻃﺮﻳﻘﺔ أﺻﺤﺎب اﻟﻤﻌﺎﺟﻢ ﻣﺴﺘﻌﻴﻨﺎ‬ ‫ﺑﺎﻟﻠﻐﺔ أو ﻣﺎ ﻓﺴﺮه اﻟﻤﻔﺴﺮون )دون أن ﻳﺬﻛﺮ اﻟﻮﺟﻮه(‪ .‬ﻣﻊ ذﻛﺮ اﻵﻳﺎت اﻟﺘﻲ ورد ﺑﻬﺎ اﻟﻠﻔﻆ ﻓﻲ ﻣﻮرد اﻵﻳﺔ‪.‬‬ ‫أﻣﺎ ﺗﻔﺴﻴﺮ اﻟﻮﺟﻮه واﻟﻨﻈﺎﺋﺮ ﻓﻬﻮ‪ :‬اﻟﺒﺤﺚ ﻓﻲ أﻟﻔﺎظ اﻟﻘﺮآن وﺑﻴﺎن ﻣﺎ ورد ﻓﻲ أﻛﺜﺮ ﻣﻦ آﻳﺔ وﻛﺎﻧﺖ دﻻﻟﺘﻪ ﻋﻠﻰ ﻣﻌﻨﺎه ﻓﻲ واﺣﺪ‬ ‫ﻣﻨﻬﺎ ﻏﻴﺮ ﻣﻌﻨﺎه ﻓﻲ اﻵﻳﺔ اﻷﺧﺮى‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪155‬‬ ‫ﻣﻼﺣﻈﺎت‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪156‬‬ ‫اﻟﺘﺸﺠﻴﺮ‬ ‫ﻣﻌﻨﻰ اﻟﻜﻠﻴﺎت واﻷﻓﺮاد واﻟﻔﺮق ﺑﻴﻦ ﺗﻔﺴﻴﺮ‬ ‫اﻟﻤﻔﺮدات وﺗﻔﺴﻴﺮ اﻟﻮﺟﻮه واﻟﻨﻈﺎﺋﺮ‬ ‫اﻟﻔﺮق ﺑﻴﻦ ﺗﻔﺴﻴﺮ اﻟﻤﻔﺮدات‬ ‫اﻟﻜﻠﻴﺎت واﻷﻓﺮاد‬ ‫وﺗﻔﺴﻴﺮ اﻟﻮﺟﻮه واﻟﻨﻈﺎﺋﺮ‬ ‫ﺗﻔﺴﻴﺮ اﻟﻮﺟﻮه واﻟﻨﻈﺎﺋﺮ‬ ‫ﺗﻔﺴﻴﺮ اﻟﻤﻔﺮدات‬ ‫اﻷﻓﺮاد‬ ‫اﻟﻜﻠﻴﺎت‬ ‫اﻟﺒﺤﺚ ﻓﻲ أﻟﻔﺎظ اﻟﻘﺮآن‬ ‫اﻹﺗﻴﺎن ﺑﺎﻟﻠﻔﻆ اﻟﻮارد ﻓﻲ‬ ‫اﻷﻟﻔﺎظ أو اﻷﺳﺎﻟﻴﺐ اﻟﺘﻲ‬ ‫اﻷﻟﻔﺎظ أو اﻷﺳﺎﻟﻴﺐ‬ ‫وﺑﻴﺎن ﻣﺎ ورد ﻓﻲ أﻛﺜﺮ ﻣﻦ‬ ‫اﻟﻘﺮآن ﻓﻴﺬﻛﺮ ﻣﻌﻨﺎه ﻋﻠﻰ‬ ‫أﺗﻴﺖ ﻓﻲ اﻟﻘﺮآن ﺑﻤﻌﻨﻰ‬ ‫اﻟﻮاردة ﻓﻲ اﻟﻘﺮآن ﻋﻠﻰ‬ ‫آﻳﺔ وﻛﺎﻧﺖ دﻻﻟﺘﻪ ﻋﻠﻰ‬ ‫ﻃﺮﻳﻘﺔ أﺻﺤﺎب اﻟﻤﻌﺎﺟﻢ‬ ‫ﻣﻔﺮد ﻏﻴﺮ اﻟﻤﻌﻨﻰ اﻟﺬي‬ ‫ﻣﻌﻨﺎه ﻓﻲ واﺣﺪ ﻣﻨﻬﺎ ﻏﻴﺮ‬ ‫ﻣﺴﺘﻌﻴﻨ ًﺎ ﺑﺎﻟﻠﻐﺔ أو ﻣﺎ ﻓﺴﺮه‬ ‫ﻣﻌﻨﻰ ﻃﺮد‪.‬‬ ‫ﻣﻌﻨﺎه ﻓﻲ اﻵﻳﺔ اﻷﺧﺮى‪.‬‬ ‫اﻟﻤﻔﺴﺮون ﻣﻊ ذﻛﺮ اﻵﻳﺎت‬ ‫ﺗﺴﺘﻌﻤﻞ ﻓﻴﻪ ﻋﺎدة‪.‬‬ ‫اﻟﺘﻲ ورد ﻟﻬﺎ اﻟﻠﻔﻆ ﻓﻲ‬ ‫ﻣﻮرد اﻵﻳﺔ‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪157‬‬ ‫ﺷﺮح اﻟﺘﺸﺠﻴﺮ‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪158‬‬ ‫أﺳﺌﻠﺔ ﻣﻘﺎﻟﻴﺔ‬ ‫س‪ : 1‬ﻣﺎ اﻟﻔﺮق ﺑﻴﻦ اﻟﻜﻠﻴﺎت واﻷﻓﺮاد؟‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫س‪ : 2‬ﻣﺎ اﻟﻔﺮق ﺑﻴﻦ ﺗﻔﺴﻴﺮ اﻟﻤﻔﺮدات وﺗﻔﺴﻴﺮ اﻟﻮﺟﻮه واﻟﻨﻈﺎﺋﺮ؟‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫اﻟﺨﻴﺎرات‬ ‫ﺗﻤﺎرﻳﻦ ﺗﻄﺒﻴﻘﻴﺔ‬ ‫اﻷﻓﺮاد‬ ‫اﻟﻜﻠﻴﺎت‬ ‫‪ -1‬اﻷﻟﻔﺎظ اﻟﻮاردة ﻓﻲ اﻟﻘﺮآن ﻋﻠﻰ ﻣﻌﻨﻰ ﻣﻄﺮد‪.‬‬ ‫‪ -2‬اﻷﻟﻔﺎظ اﻟﺘﻲ أﺗﻴﺖ ﻓﻲ اﻟﻘﺮآن ﺑﻤﻌﻨﻰ ﻣﻔﺮد ﻏﻴﺮ اﻟﻤﻌﻨﻰ اﻟﺬي ﺗﺴﺘﻌﻤﻞ ﻓﻴﻪ‬ ‫اﻷﻓﺮاد‬ ‫اﻟﻜﻠﻴﺎت‬ ‫ﻋﺎدة‪.‬‬ ‫ﺻﺢ ﺧﻄﺄ‬ ‫‪ -3‬ﺗﻔﺴﻴﺮ اﻟﻤﻔﺮدات ﻫﻮ اﻟﺒﺤﺚ ﻓﻲ أﻟﻔﺎظ اﻟﻘﺮآن وﺑﻴﺎن ﻣﺎ ورد ﻓﻲ أﻛﺜﺮ ﻣﻦ آﻳﺔ‬ ‫وﻛﺎﻧﺖ دﻻﻟﺘﻪ ﻋﻠﻰ ﻣﻌﻨﺎه ﻓﻲ واﺣﺪ ﻣﻨﻬﺎ ﻏﻴﺮ ﻣﻌﻨﺎه ﻓﻲ اﻵﻳﺔ اﻷﺧﺮى‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪159‬‬ ‫اﻟﻤﺴﺄﻟﺔ اﻟﺮاﺑﻌﺔ ‪ :‬ﻧﺸﺄة ﻋﻠﻢ اﻟﻮﺟﻮه واﻟﻨﻈﺎﺋﺮ اﻟﻤﺘﻦ‬ ‫ﻧﺸﺄة ﻋﻠﻢ اﻟﻮﺟﻮه واﻟﻨﻈﺎﺋﺮ‬ ‫اﻋﺘﻨﻰ اﻟﺼﺤﺎﺑﺔ رﺿﻮان اﻟﻠﻪ ﻋﻠﻴﻬﻢ ﻓﻲ ﺗﻔﺴﻴﺮ اﻟﻘﺮآن اﻟﻜﺮﻳﻢ وﺑﻴﺎن ﻣﻌﺎﻧﻴﻪ وﺣﻜﻲ ﻋﻦ ﺑﻌﻀﻬﻢ أن ﻟﻠﻘﺮآن وﺟﻮﻫﺎ ﻣﺘﻌﺪدة ﺳﻮاء‬ ‫ﻓﻲ ﺗﻔﺴﻴﺮ اﻵﻳﺔ اﻟﻮاﺣﺪة أو اﻟﻠﻔﻈﺔ اﻟﻮاﺣﺪة‪ ،‬وﻣﻦ ذﻟﻚ ﻣﺎ روي ﻋﻦ ﻋﻠﻲ ﺑﻦ أﺑﻲ ﻃﺎﻟﺐ أﻧﻪ ﻗﺎل ﻻﺑﻦ ﻋﺒﺎس ﷺ ﺣﻴﻦ أرﺳﻠﻪ إﻟﻰ‬ ‫اﻟﺨﻮارج ‪» :‬اذﻫﺐ إﻟﻴﻬﻢ ﻓﺨﺎﺻﻤﻬﻢ وﻻ ﺗﺤﺎﺟﻬﻢ ﻓﻲ اﻟﻘﺮآن ﻓﺈﻧﻪ ذو وﺟﻮه‪ ،‬وﻟﻜﻦ ﺧﺎﺻﻤﻬﻢ ﺑﺎﻟﺴﻨﺔ« ﻓﻘﺎل ﻟﻪ ‪» :‬ﻳﺎ أﻣﻴﺮ اﻟﻤﺆﻣﻨﻴﻦ‬ ‫ﻓﺄﻧﺎ أﻋﻠﻢ ﺑﻜﺘﺎب اﻟﻠﻪ ﻣﻨﻬﻢ‪ ،‬ﻓﻲ ﺑﻴﻮﺗﻨﺎ ﻧﺰل‪ ،‬ﻗﺎل ‪ :‬ﺻﺪﻗﺖ‪ ،‬وﻟﻜﻦ اﻟﻘﺮآن ﺣﻤﺎل ذو وﺟﻮه‪ ،‬ﺗﻘﻮل وﻳﻘﻮﻟﻮن‪ ،‬وﻟﻜﻦ ﺧﺎﺻﻤﻬﻢ ﺑﺎﻟﺴﻨﺔ‬ ‫ﻓﺈﻧﻬﻢ ﻟﻦ ﻳﺠﺪوا ﻋﻨﻬﺎ ﻣﺤﻴﺼﺎ‪ ،‬ﻓﺨﺮج إﻟﻴﻬﻢ ﻓﺨﺎﺻﻤﻬﻢ ﺑﺎﻟﺴﻨﺔ‪ ،‬ﻓﻠﻢ ﺗﺒﻖ ﺑﺄﻳﺪﻳﻬﻢ ﺣﺠﺔ«‪ ،‬وﻗﺎل أﺑﻮ اﻟﺪرداء‪» :‬ﻻ ﺗﻔﻘﻪ ﻛﻞ اﻟﻔﻘﻪ‬ ‫ﺣﺘﻰ ﺗﺮى ﻟﻠﻘﺮآن وﺟﻮﻫﺎ ﻛﺜﻴﺮة«‪.‬‬ ‫وﻗﺪ ﻧﻘﻞ ﻋﻦ اﻟﺼﺤﺎﺑﺔ واﻟﺘﺎﺑﻌﻴﻦ وﻣﻦ أﺗﻰ ﺑﻌﺪﻫﻢ ﻣﻦ اﻟﻌﻠﻤﺎء ﻓﻲ ﺗﻔﺴﻴﺮ اﻵﻳﺔ اﻟﻮاﺣﺪة ﻣﻌﺎن ﻣﺘﻌﺪدة‪ ،‬وﻣﻦ ذﻟﻚ ‪:‬‬ ‫‪ - ١‬ﻣﺎ ﻧﻘﻞ ﻋﻦ أﺑﻲ اﻟﻌﺎﻟﻴﺔ ﻗﻮﻟﻪ‪» :‬ﻛﻞ آﻳﺔ ﻓﻲ اﻟﻘﺮآن ﻳﺬﻛﺮ ﻓﻴﻬﺎ ﺣﻔﻆ اﻟﻔﺮوج ﻓﻬﻮ ﻣﻦ اﻟﺰﻧﻲ إﻻ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬وﻗﻞ ﻟﻠﻤﺆﻣﻨﺎت‬ ‫ﻳﻐﻀﻀﻦ ﻣﻦ أﺑﺼﺮﻫﻦ وﻳﺤﻔﻈﻦ ﻓﺮوﺟﻬﻦ« ‪.‬ﻓﺎﻟﻤﺮاد أن ﻻ ﻳﺮاﻫﺎ أﺣﺪ«‪.‬‬ ‫‪ - ٢‬ﻣﺎ ﻧﻘﻞ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﻴﺮ ﻗﺎل‪» :‬اﻟﻌﻔﻮ ﻓﻲ اﻟﻘﺮآن ﻋﻠﻰ ﺛﻼﺛﺔ أﻧﺤﺎء ﻧﺤﻮه ﺗﺠﺎوز ﻋﻦ اﻟﺬﻧﺐ‪ ،‬وﻧﺤﻮ ﻓﻲ اﻟﻘﺼﺪ ﻓﻲ اﻟﻨﻔﻘﺔ ‪:‬‬ ‫وﻳﺴﺄﻟﻮﻧﻚ ﻣﺎذا ﻳﻨﻔﻘﻮن ﻗﻞ اﻟﻌﻔﻮ \" ‪ ،‬وﻧﺤﻮ ﻓﻲ اﻹﺣﺴﺎن ﻓﻴﻤﺎ ﺑﻴﻦ اﻟﻨﺎس‪» :‬إﻻ أن ﻳﻌﻔﻮن أو ﻳﻌﻔﻮا اﻟﺬي ﺑﻴﺪه‪ ،‬ﻋﻘﺪة اﻟﻨﻜﺎح\"‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪160‬‬ ‫اﻟﺘﺸﺠﻴﺮ‬ ‫ﻧﺸﺄة ﻋﻠﻢ اﻟﻮﺟﻮه واﻟﻨﻈﺎﺋﺮ‬ ‫اﻋﺘﻨﻰ اﻟﺼﺤﺎﺑﺔ رﺿﻮان اﻟﻠﻪ ﻋﻠﻴﻬﻢ ﻓﻲ ﺗﻔﺴﻴﺮ اﻟﻘﺮآن اﻟﻜﺮﻳﻢ وﺑﻴﺎن ﻣﻌﺎﻧﻴﻪ‪،‬‬ ‫وﺣﻜﻲ ﻋﻦ ﺑﻌﻀﻬﻢ أن ﻟﻠﻘﺮآن وﺟﻮﻫ ًﺎ ﻣﺘﻌﺪدة ﺳﻮاء ﻓﻲ ﺗﻔﺴﻴﺮ‬ ‫اﻵﻳﺔ اﻟﻮاﺣﺪة أو اﻟﻠﻔﻈﺔ اﻟﻮاﺣﺪة‪.‬‬ ‫وﻗﺪ ﻧﻘﻞ ﻋﻦ اﻟﺼﺤﺎﺑﺔ واﻟﺘﺎﺑﻌﻴﻦ وﻣﻦ أﺗﻰ ﺑﻌﺪﻫﻢ ﻣﻦ اﻟﻌﻠﻤﺎء‬ ‫ﻓﻲ ﺗﻔﺴﻴﺮ اﻵﻳﺔ اﻟﻮاﺣﺪة ﻣﻌﺎن ﻣﺘﻌﺪد‪ ،‬وﻣﻦ ذﻟﻚ‪:‬‬ ‫ﻣﺎ ﻧﻘﻞ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﻴﺮ‬ ‫ﻣﺎ ﻧﻘﻞ ﻋﻦ أﺑﻲ اﻟﻌﺎﻟﻴﺔ‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪161‬‬ ‫ﺷﺮح اﻟﺘﺸﺠﻴﺮ‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪162‬‬ ‫أﺳﺌﻠﺔ ﻣﻘﺎﻟﻴﺔ‬ ‫س‪ : 1‬ﺗﺤﺪث ﻋﻦ ﻧﺸﺄة ﻋﻠﻢ اﻟﻮﺟﻮه واﻟﻨﻈﺎﺋﺮ؟‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫اﻟﺨﻴﺎرات‬ ‫ﺗﻤﺎرﻳﻦ ﺗﻄﺒﻴﻘﻴﺔ‬ ‫ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﻴﺮ‬ ‫أﺑﻮ اﻟﺪرداء‬ ‫‪ -1‬ﻗﻴﻞ ﻻ ﺗﻔﻘﻪ ﻛﻞ اﻟﻔﻘﻪ ﺣﺘﻰ ﺗﺮى ﻟﻠﻘﺮآن وﺟﻮﻫ ًﺎ ﻛﺜﻴﺮة‪ ،‬ﻣﻦ ﻗﺎل ذﻟﻚ‪:‬‬ ‫‪ -2‬ﻧﻘﻞ ﻋﻦ اﻟﺼﺤﺎﺑﺔ واﻟﺘﺎﺑﻌﻴﻦ وﻣﻦ أﺗﻰ ﺑﻌﺪﻫﻢ ﻣﻦ اﻟﻌﻠﻤﺎء ﻓﻲ ﺗﻔﺴﻴﺮ اﻵﻳﺔ‬ ‫ﺻﺢ ﺧﻄﺄ‬ ‫اﻟﻮاﺣﺪة ﻣﻌﻨﻰ واﺣﺪ ﻓﻘﻂ‪.‬‬ ‫ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﻴﺮ‬ ‫أﺑﻮ اﻟﻌﺎﻟﻴﺔ‬ ‫‪ -3‬اﻟﻌﻔﻮ ﻓﻲ اﻟﻘﺮآن ﻋﻠﻰ ﺛﻼﺛﺔ أﻧﺤﺎء‪ :‬ﻧﺤﻮ ﺗﺠﺎوز اﻟﺬﻧﺐ‪ ،‬وﻧﺤﻮ اﻟﻘﺼﺪ ﻓﻲ اﻟﻨﻔﻘﺔ‬ ‫وﻧﺤﻮ اﻹﺣﺴﺎن ﻓﻴﻤﺎ ﺑﻴﻦ اﻟﻨﺎس‪ ،‬ﻣﻦ ﻗﺎل ذﻟﻚ‪:‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪163‬‬ ‫اﻟﻤﺴﺄﻟﺔ اﻟﺨﺎﻣﺴﺔ ‪ :‬أﻫﻢ اﻟﻤﺆﻟﻔﺎت ﻓﻲ اﻟﻮﺟﻮه واﻟﻨﻈﺎﺋﺮ اﻟﻤﺘﻦ‬ ‫أﻫﻢ اﻟﻤﺆﻟﻔﺎت ﻓﻲ اﻟﻮﺟﻮه واﻟﻨﻈﺎﺋﺮ‬ ‫وﺑﻌﺪ ﺗﻠﻚ اﻟﻨﺸﺄة ﻛﺎن ﻟﻬﺬه اﻟﻤﻌﺎﻧﻲ واﻷﻟﻔﺎظ اﻫﺘﻤﺎم ﺧﺎص ﻣﻦ اﻟﻌﻠﻤﺎء واﻟﺒﺎﺣﺜﻴﻦ ﺳﻮاء ﻣﻦ ﻋﻠﻤﺎء اﻟﻠﻐﺔ أو اﻟﺘﻔﺴﻴﺮ أو اﻟﺤﺪﻳﺚ‬ ‫ﻓﺄﻓﺮدوا ﻟﻬﺬا اﻟﻌﻠﻢ ﻣﺼﻨﻔﺎت ﻋﺪﻳﺪة ﺳﻨﺘﻨﺎول ﺑﻌﻀﻬﺎ ﺑﺎﻟﺬﻛﺮ ﻋﻠﻰ اﻟﻨﺤﻮ اﻟﺘﺎﻟﻲ ‪:‬‬ ‫‪ -١‬اﻷﺷﺒﺎه واﻟﻨﻈﺎﺋﺮ ﻓﻲ اﻟﻘﺮآن اﻟﻜﺮﻳﻢ‪ ،‬ﻟﻤﻘﺎﺗﻞ ﺑﻦ ﺳﻠﻴﻤﺎن اﻟﺒﻠﺨﻲ ﻧﺸﺄ ﺑﻤﺪﻳﻨﺔ ﺑﻠﺦ ﺛﻢ ﺗﺤﻮل إﻟﻰ ﻣﺮو ﺛﻢ إﻟﻰ اﻟﺒﺼﺮة ﻓﺒﻐﺪاد‬ ‫اﻟﺘﻲ أﺻﺒﺢ ﻓﻴﻬﺎ ﻋﻠﻤﺎ ﻣﺸﻬﻮر ًا‪ ،‬اﺷﺘﻬﺮ ﺑﺘﻔﺴﻴﺮ ﻛﺘﺎب اﻟﻠﻪ‪ ،‬وﻛﺜﺮ اﻟﻜﻼم ﺣﻮل ﺗﻮﺛﻴﻘﻪ‪ ،‬ﻣﻦ ﻣﺆﻟﻔﺎﺗﻪ‪ :‬ﺗﻔﺴﻴﺮ ﻣﻘﺎﺗﻞ ﺑﻦ ﺳﻠﻴﻤﺎن‪،‬‬ ‫ﺗﻔﺴﻴﺮ اﻟﺨﻤﺴﻤﺎﺋﺔ آﻳﺔ ﻣﻦ اﻟﻘﺮآن‪ ،‬اﻟﻨﺎﺳﺦ واﻟﻤﻨﺴﻮخ‪ ،‬ﻣﺘﺸﺎﺑﻪ اﻟﻘﺮآن‪ ،‬اﻷﺷﺒﺎه واﻟﻨﻈﺎﺋﺮ ﻓﻲ اﻟﻘﺮآن اﻟﻜﺮﻳﻢ‪ .‬ﺗﻮﻓﻲ ﺳﻨﺔ )‪١٥٠‬ﻫـ(‪.‬‬ ‫وﻛﺘﺎﺑﻪ اﻷﺷﺒﺎه اﺷﺘﻤﻞ ﻋﻠﻰ )‪ (١٨٥‬ﻛﻠﻤﺔ ‪ ،‬ﻟﻢ ﺗﺮﺗﺐ ﺣﺴﺐ ﺗﺮﺗﻴﺐ ﻣﻌﻴﻦ وﻫﻮ ﻣﻄﺒﻮع ﺑﻤﺠﻠﺪ واﺣﺪ ﺑﺘﺤﻘﻴﻖ د‪ /‬ﻋﺒﺪاﻟﻠﻪ ﺷﺤﺎﺗﻪ‬ ‫ﺳﻨﺔ )‪١٣٩٥‬ﻫـ(‪.‬‬ ‫‪ -٢‬اﻟﻮﺟﻮه واﻟﻨﻈﺎﺋﺮ ﻟﻬﺎرون ﺑﻦ ﻣﻮﺳﻰ اﻟﺒﺼﺮي اﻷﻋﻮر‪ ،‬ﻛﺎن ﻳﻬﻮدﻳ ًﺎ ﻓﺄﺳﻠﻢ وﺣﺴﻦ إﺳﻼﻣﻪ وﺣﻔﻆ اﻟﻘﺮآن وﺿﺒﻂ اﻟﻨﺤﻮ‪ ،‬ﻟﻪ‬ ‫اﻫﺘﻤﺎم ﺑﺎﻟﻘﺮاءات واﻟﺘﻔﺴﻴﺮ واﻟﺤﺪﻳﺚ‪ ،‬ﺗﻮﻓﻲ ﻧﺤﻮ ﺳﻨﺔ )‪١٧٠‬ﻫـ(‪ ،‬وﻛﺘﺎﺑﻪ اﻟﻮﺟﻮه واﻟﻨﻈﺎﺋﺮ ﻣﻄﺒﻮع ﺑﻤﺠﻠﺪ واﺣﺪ‪.‬‬ ‫‪-٣‬اﻟﺘﺼﺎرﻳﻒ‪ ،‬وﻫﻮ‪ :‬ﺗﻔﺴﻴﺮ اﻟﻘﺮآن ﻣﻤﺎ اﺷﺘﺒﻬﺖ أﺳﻤﺎؤه وﺗﺼﺮﻓﺖ ﻣﻌﺎﻧﻴﻪ‪ ،‬ﻷﺑﻲ زﻛﺮﻳﺎ ﻳﺤﻴﻰ ﺑﻦ ﺳﻼم اﻟﻤﻮﻟﻮد ﺑﺎﻟﻜﻮﻓﺔ‪ ،‬ﻗﺪم إﻟﻰ‬ ‫ﻣﺼﺮ ﺛﻢ إﻟﻰ إﻓﺮﻳﻘﻴﺔ وﺳﻜﻦ اﻟﻘﻴﺮوان‪ ،‬وذﻫﺐ إﻟﻰ اﻟﻤﺪﻳﻨﺔ واﻟﺘﻘﻰ اﻹﻣﺎم ﻣﺎﻟﻚ‪ ،‬ﻟﻪ‪ :‬ﺗﻔﺴﻴﺮ اﺑﻦ ﺳﻼم‪ ،‬واﻟﺘﺼﺎرﻳﻒ‪ ،‬ﺗﻮﻓﻲ ﺳﻨﺔ‬ ‫)‪٢٠٠‬ﻫـ(‪ .‬وﻛﺘﺎﺑﻪ ﻣﻄﺒﻮع ﺑﺘﺤﻘﻴﻖ د‪ /‬ﻫﻨﺪ ﺷﻠﺒﻲ وﻳﺘﻠﺨﺺ ﻓﻲ ﺗﺠﻤﻴﻊ ﻟﻶﻳﺎت اﻟﻤﺘﺤﺪة ﻓﻲ ﻣﺎدة ﻣﻌﻴﻨﺔ‪ ،‬ﺛﻢ ﺗﻮزﻳﻊ ﻟﺘﻠﻚ اﻵﻳﺎت‬ ‫ﻋﻠﻰ وﺟﻮه ﺗﻠﻚ اﻟﻤﺎدة‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪164‬‬ ‫‪ -٤‬ﻣﺎ اﺗﻔﻖ ﻟﻔﻈﻪ واﺧﺘﻠﻒ ﻣﻌﻨﺎه ﻣﻦ اﻟﻘﺮآن اﻟﻤﺠﻴﺪ‪ ،‬ﻟﻤﺤﻤﺪ ﺑﻦ ﻳﺰﻳﺪ اﻟﻤﺒﺮد‪ ،‬وﻟﺪ ﺑﺎﻟﺒﺼﺮة‪ ،‬ﻛﺎن ﻋﺎﻟﻤﺎ ﻓﺎﺿ ًﻼ ﻋﻠﻴﻤ ًﺎ ﺑﻨﺤﻮ اﻟﺒﺼﺮﻳﻴﻦ‪،‬‬ ‫ﻟﻪ ﻣﻦ اﻟﻤﺆﻟﻔﺎت‪ :‬ﻣﻌﺎﻧﻲ اﻟﻘﺮآن‪ ،‬وﻫﺬا اﻟﻜﺘﺎب‪ ،‬واﻟﻤﻘﺘﻀﺐ واﻟﻜﺎﻣﻞ وﻏﻴﺮﻫﺎ‪ ،‬ﺗﻮﻓﻲ ﺳﻨﺔ )‪٢٨٦‬ﻫـ(‪ .‬وﻛﺘﺎﺑﻪ ﻋﺒﺎرة ﻋﻦ رﺳﺎﻟﺔ ﻧﺸﺮﻫﺎ‬ ‫اﻷﺳﺘﺎذ اﻟﻤﻴﻤﻨﻲ ﺳﻨﺔ )‪١٣٥٠‬ﻫـ( وﻫﻲ أﻗﺮب إﻟﻰ ﻣﺘﻌﻠﻘﺎت اﻟﻮﺟﻮه واﻟﻨﻈﺎﺋﺮ اﻟﻌﺮﺑﻴﺔ‪.‬‬ ‫‪ -٥‬اﻷﻓﺮاد‪ ،‬ﻷﺣﻤﺪ ﺑﻦ ﻓﺎرس اﻟﺮازي اﻟﻘﺰوﻳﻨﻲ اﻟﻠﻐﻮي اﻟﻤﺸﻬﻮر‪ ،‬وﻟﺪ ﺑﻬﻤﺬان ﺑﻘﺰوﻳﻦ‪ ،‬ﻣﻦ ﻣﺆﻟﻔﺎﺗﻪ‪ :‬اﻟﻤﺠﻤﻞ‪ ،‬وﻓﻘﻪ اﻟﻠﻐﺔ‪ ،‬ﻣﻘﺎﻳﻴﺲ‬ ‫اﻟﻠﻐﺔ‪ ،‬ﺟﺎﻣﻊ اﻟﺘﺄوﻳﻞ ﻓﻲ ﺗﻔﺴﻴﺮ اﻟﻘﺮآن‪ ،‬اﻷﻓﺮاد‪ ،‬ﺗﻮﻓﻲ ﺳﻨﺔ )‪٣٩٠‬ﻫـ(‪ .‬وﻛﺘﺎﺑﻪ ﻏﻴﺮ ﻣﻮﺟﻮد وﻗﺪ ﻧﻘﻞ ﺟﻤﻠﺔ ﻣﻨﻪ اﻟﺰرﻛﺸﻲ ﻓﻲ‬ ‫اﻟﺒﺮﻫﺎن‪ ،‬وﺗﺎﺑﻌﻪ ﻓﻲ ذﻟﻚ اﻟﺴﻴﻮﻃﻲ ﻓﻲ اﻹﺗﻘﺎن‪.‬‬ ‫‪ -٦‬اﻟﻮﺟﻮه واﻟﻨﻈﺎﺋﺮ ﻓﻲ اﻟﻘﺮآن اﻟﻜﺮﻳﻢ‪ ،‬ﻷﺑﻲ ﻋﺒﺪاﻟﻠﻪ اﻟﺤﺴﻴﻦ ﺑﻦ ﻣﺤﻤﺪ اﻟﺪاﻣﻐﺎﻧﻲ‪ ،‬واﻟﻜﺘﺎب ﺣﻘﻘﻪ ورﺗﺒﻪ وأﻛﻤﻠﻪ ﻋﺒﺪاﻟﻌﺰﻳﺰ ﺳﻴﺪ‬ ‫اﻷﻫﻞ وﺳﻤﺎه »ﻗﺎﻣﻮس اﻟﻘﺮآن« أو »إﺻﻼح اﻟﻮﺟﻮه واﻟﻨﻈﺎﺋﺮ ﻓﻲ اﻟﻘﺮآن اﻟﻜﺮﻳﻢ« ﻃﺒﻊ ﻋﺎم )‪١٩٨٥‬م(‪.‬‬ ‫‪ -٧‬اﻷﺷﺒﺎه واﻟﻨﻈﺎﺋﺮ ﻓﻲ اﻷﻟﻔﺎظ اﻟﻘﺮآﻧﻴﺔ اﻟﺘﻲ ﺗﺮادﻓﺖ ﻣﺒﺎﻧﻴﻬﺎ وﺗﻨﻮﻋﺖ ﻣﻌﺎﻧﻴﻬﺎ وﻗﺪ ﻋﺰاه ﻣﺤﻘﻘﻪ إﻟﻰ ﻋﺒﺪاﻟﻤﻠﻚ ﺑﻦ ﻣﺤﻤﺪ‬ ‫اﻟﺜﻌﺎﻟﺒﻲ اﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ )‪٤٢٩‬ﻫـ( وﻫﻮ ﻣﻄﺒﻮع ﺑﻤﺠﻠﺪ واﺣﺪ ﺑﺘﺤﻘﻴﻖ ﻣﺤﻤﺪ اﻟﻤﺼﺮي‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪165‬‬ ‫‪ -٨‬ﻧﺰﻫﺔ اﻷﻋﻴﻦ اﻟﻨﻮاﺿﺮ ﻓﻲ ﻋﻠﻢ اﻟﻮﺟﻮه واﻟﻨﻈﺎﺋﺮ ﻓﻲ اﻟﻘﺮآن اﻟﻜﺮﻳﻢ‪ ،‬ﻷﺑﻲ اﻟﻔﺮج ﻋﺒﺪ اﻟﺮﺣﻤﻦ ﺑﻦ ﻋﻠﻲ اﻟﻤﻌﺮوف ﺑﺎﺑﻦ اﻟﺠﻮزي‪،‬‬ ‫وﻟﺪ ﻓﻲ ﺑﻐﺪاد‪ ،‬اﺷﺘﻐﻞ ﺑﻌﻠﻮم اﻟﺘﻔﺴﻴﺮ واﻟﺤﺪﻳﺚ واﻟﻔﻘﻪ‪ ،‬واﺷﺘﻬﺮ ﺑﺎﻟﻮﻋﻆ ﺣﺘﻰ أﺻﺒﺢ إﻣﺎم ﺑﻐﺪاد وواﻋﻈﻬﺎ اﻷول‪ ،‬ﻣﻦ ﻣﺆﻟﻔﺎﺗﻪ ‪:‬‬ ‫زاد اﻟﻤﺴﻴﺮ ﻓﻲ ﻋﻠﻢ اﻟﺘﻔﺴﻴﺮ‪ ،‬ﻧﺎﺳﺦ اﻟﻘﺮآن وﻣﻨﺴﻮﺧﻪ‪ ،‬ﻓﻨﻮن اﻷﻓﻨﺎن ﻓﻲ ﻋﺠﺎﺋﺐ ﻋﻠﻮم اﻟﻘﺮآن‪ ،‬اﻟﻤﻮﺿﻮﻋﺎت ﻓﻲ اﻷﺣﺎدﻳﺚ‬ ‫اﻟﻤﺮﻓﻮﻋﺎت‪ ،‬ﺻﻔﺔ اﻟﺼﻔﻮة‪ ،‬ﺗﻮﻓﻲ ﺳﻨﺔ )‪ ٥٩٧‬ﻫـ(‪ .‬وﻛﺘﺎﺑﻪ ﻣﻄﺒﻮع ﺑﻤﺠﻠﺪﻳﻦ ﺑﺘﺤﻘﻴﻖ اﻟﺴﻴﺪة ﻣﻬﺮ وﻗﺪ اﺧﺘﺼﺮه ﻓﻲ ﻛﺘﺎب آﺧﺮ‬ ‫ﺳﻤﺎه »ﻣﻨﺘﺨﺐ ﻗﺮة اﻟﻌﻴﻮن اﻟﻨﻮاﺿﺮ ﻓﻲ اﻟﻮﺟﻮه واﻟﻨﻈﺎﺋﺮ« وﻃﺒﻊ ﺑﺘﺤﻘﻴﻖ ﻣﺤﻤﺪ اﻟﺴﻴﺪ اﻟﺼﻔﻄﺎوي وﻓﺆاد ﻋﺒﺪاﻟﻤﻨﻌﻢ أﺣﻤﺪ‪.‬‬ ‫‪ -٩‬ﻛﺸﻒ اﻟﺴﺮاﺋﺮ ﻓﻲ ﻣﻌﻨﻰ اﻟﻮﺟﻮه واﻷﺷﺒﺎه واﻟﻨﻈﺎﺋﺮ‪ ،‬ﻟﻤﺤﻤﺪ ﺑﻦ اﻟﻌﻤﺎد اﻟﻤﻮﻟﻮد ﺑﻤﺼﺮ‪ ،‬ﻟﻪ‪ :‬ﻣﺨﺘﺼﺮ ﻟﺘﻔﺴﻴﺮ اﻟﺒﻴﻀﺎوي‪،‬‬ ‫وﻣﺨﺘﺼﺮ اﻟﻤﻨﻬﺎج ﻟﻠﻨﻮوي ﻓﻲ اﻟﻔﻘﻪ اﻟﺸﺎﻓﻌﻲ‪ .‬ﺗﻮﻓﻲ ﺳﻨﺔ )‪٨٨٧‬ﻫـ(‪ .‬وﻛﺘﺎﺑﻪ ﻣﻄﺒﻮع ﺑﻤﺠﻠﺪ واﺣﺪ ﺑﺘﺤﻘﻴﻖ ﻓﺆاد ﻋﺒﺪاﻟﻤﻨﻌﻢ‬ ‫أﺣﻤﺪ‪.‬‬ ‫‪ -١٠‬اﻟﻮﺟﻮه واﻟﻨﻈﺎﺋﺮ ﻓﻲ اﻟﻘﺮآن اﻟﻜﺮﻳﻢ دراﺳﺔ وﻣﻮازﻧﺔ ﻟﻠﺪﻛﺘﻮر ﺳﻠﻴﻤﺎن ﺑﻦ ﺻﺎﻟﺢ اﻟﻘﺮﻋﺎوي اﻷﺳﺘﺎذ ﺑﺠﺎﻣﻌﺔ اﻟﻤﻠﻚ ﻓﻴﺼﻞ‪،‬‬ ‫وﻳﻌﺘﺒﺮ ﻣﻦ اﻟﺪراﺳﺎت اﻟﺤﺪﻳﺜﺔ ﻓﻲ ﻫﺬا اﻟﻤﻮﺿﻮع‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪166‬‬ ‫أﻫﻢ اﻟﻤﺆﻟﻔﺎت ﻓﻲ اﻟﻮﺟﻮه واﻟﻨﻈﺎﺋﺮ‬ ‫اﻟﺘﺸﺠﻴﺮ‬ ‫أﻓﺮد اﻟﻌﻠﻤﺎء واﻟﺒﺎﺣﺜﻴﻦ ﻟﻬﺬا اﻟﻌﻠﻢ ﻣﺼﻨﻔﺎت ﻋﺪﻳﺪة‪ ،‬ﻣﻨﻬﺎ‪:‬‬ ‫‪ -٢‬اﻟﻮﺟﻮه واﻟﻨﻈﺎﺋﺮ‬ ‫‪ -١‬اﻻﺷﺘﺒﺎه واﻟﻨﻈﺎﺋﺮ ﻓﻲ اﻟﻘﺮآن اﻟﻜﺮﻳﻢ‬ ‫)ﻫﺎرون ﺑﻦ ﻣﻮﺳﻰ اﻟﺒﺼﺮي اﻷﻋﻮر(‬ ‫)ﻣﻘﺎﺗﻞ ﺑﻦ ﺳﻠﻴﻤﺎن(‬ ‫‪ -٤‬ﻣﺎ اﺗﻔﻖ ﻟﻔﻈﻪ واﺧﺘﻠﻒ ﻣﻌﻨﺎه ﻓﻲ اﻟﻘﺮآن‬ ‫‪ -٣‬اﻟﺘﺼﺎرﻳﻒ )أﺑﻲ زﻛﺮﻳﺎ ﻳﺤﻴﻰ ﺑﻦ ﺳﻼم(‬ ‫اﻟﻤﺠﻴﺪ )ﻣﺤﻤﺪ ﺑﻦ ﻳﺰﻳﺪ اﻟﻤﺒﺮد(‬ ‫‪ -٥‬اﻷﻓﺮاد )أﺣﻤﺪ ﺑﻦ ﻓﺎرس اﻟﺮازي اﻟﻘﺰوﻳﻨﻲ(‬ ‫‪ -٦‬اﻟﻮﺟﻮه واﻟﻨﻈﺎﺋﺮ ﻓﻲ اﻟﻘﺮآن اﻟﻜﺮﻳﻢ‬ ‫)أﺑﻲ ﻋﺒﺪاﻟﻠﻪ اﻟﺤﺴﻴﻦ ﺑﻦ ﻣﺤﻤﺪ اﻟﺪاﻣﻐﺎﻧﻲ(‬ ‫‪ -٧‬اﻷﺷﺒﻪ واﻟﻨﻈﺎﺋﺮ ﻓﻲ اﻷﻟﻔﺎظ اﻟﻘﺮآﻧﻴﺔ‬ ‫‪ -٨‬ﻧﺰﻫﺔ اﻷﻋﻴﻦ اﻟﻨﻮاﺿﺮ ﻓﻲ ﻋﻠﻢ اﻟﻮﺟﻮه‬ ‫ﻋﺰاه ﻣﺤﻘﻘﻪ إﻟﻰ‬ ‫واﻟﻨﻈﺎﺋﺮ ﻓﻲ اﻟﻘﺮآن اﻟﻜﺮﻳﻢ )اﺑﻦ اﻟﺠﻮزي(‬ ‫)ﻋﺒﺪ اﻟﻤﻠﻚ ﺑﻦ ﻣﺤﻤﺪ اﻟﺜﻌﺒﺎﻟﻲ(‬ ‫‪ -١٠‬اﻟﻮﺟﻮه واﻟﻨﻈﺎﺋﺮ ﻓﻲ اﻟﻘﺮآن اﻟﻜﺮﻳﻢ‬ ‫‪ -٩‬ﻛﺸﻒ اﻟﺴﺮاﺋﺮ ﻓﻲ ﻣﻌﻨﻰ اﻟﻮﺟﻮه‬ ‫دراﺳﺔ وﻣﻮازﻧﺔ )د‪.‬ﺳﻠﻴﻤﺎن ﺻﺎﻟﺢ اﻟﻘﺮﻋﺎوي(‬ ‫واﻷﺷﺒﺎه واﻟﻨﻈﺎﺋﺮ‬ ‫)ﻣﺤﻤﺪ ﺑﻦ اﻟﻌﻤﺎد(‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪167‬‬ ‫ﺷﺮح اﻟﺘﺸﺠﻴﺮ‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪168‬‬ ‫أﺳﺌﻠﺔ ﻣﻘﺎﻟﻴﺔ‬ ‫س‪ : 1‬أﻓﺮد اﻟﻌﻠﻤﺎء واﻟﺒﺎﺣﺜﻴﻦ ﺑﻬﺬا اﻟﻌﻠﻢ ﻣﺼﻨﻔﺎت ﻋﺪﻳﺪة‪ ،‬اذﻛﺮ ﺑﻌﻀﻬﺎ؟‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫اﻟﺨﻴﺎرات‬ ‫ﺗﻤﺎرﻳﻦ ﺗﻄﺒﻴﻘﻴﺔ‬ ‫ﻳﺤﻴﻰ ﺑﻦ ﺳﻼم‬ ‫اﺑﻦ اﻟﺠﻮزي‬ ‫‪ -1‬ﺻﺎﺣﺐ ﻛﺘﺎب اﻟﺘﺼﺎرﻳﻒ‪:‬‬ ‫‪ -2‬ﺻﺎﺣﺐ ﻛﺘﺎب اﻟﻮﺟﻮه واﻟﻨﻈﺎﺋﺮ‪:‬‬ ‫ﻣﺤﻤﺪ ﺑﻦ زﻳﺪ اﻟﻤﺒﺮد‬ ‫اﻟﺒﺼﺮي اﻷﻋﻮر‬ ‫اﻟﻮﺟﻮه واﻟﻨﻈﺎﺋﺮ ﻓﻲ اﻟﻘﺮآن‬ ‫اﻷﺷﺒﺎه واﻟﻨﻈﺎﺋﺮ‬ ‫‪ -3‬ﻣﺎ ﻫﻮ اﻟﻜﺘﺎب اﻟﺬي ﻋﺰاه ﻣﺤﻘﻘﻪ إﻟﻰ اﻟﺜﻌﺎﻟﺒﻲ؟‬ ‫اﻟﻜﺮﻳﻢ دراﺳﺔ وﻣﻮازﻧﺔ‬ ‫ﻓﻲ اﻷﻟﻔﺎظ اﻟﻘﺮآﻧﻴﺔ‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪169‬‬ ‫اﻟﻤﺴﺄﻟﺔ اﻟﺴﺎدﺳﺔ ‪ :‬أﻣﺜﻠﺔ ﺗﻄﺒﻴﻘﻴﺔ ﻋﻠﻰ اﻟﻮﺟﻮه واﻟﻨﻈﺎﺋﺮ اﻟﻤﺘﻦ‬ ‫أﻣﺜﻠﺔ ﺗﻄﺒﻴﻘﻴﺔ ﻋﻠﻰ اﻟﻮﺟﻮه واﻟﻨﻈﺎﺋﺮ‬ ‫اﻵﺧﺮة‪ :‬ورد ﻟﻔﻆ )اﻵﺧﺮة( ﻓﻲ اﻟﻘﺮآن ﻋﻠﻰ ﺧﻤﺴﺔ وﺟﻮه ‪:‬‬ ‫اﻟﻮﺟﻪ اﻷول‪ :‬اﻵﺧﺮة ﺗﻌﻨﻲ اﻟﻘﻴﺎﻣﺔ‪.‬‬ ‫ﻓﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬وإن اﻟﺬﻳﻦ ﻻ ﻳﺆﻣﻨﻮن ﺑﺎﻵﺧﺮة ﻋﻦ اﻟﺼﺮاط ﻟﻨﺎﻛﺒﻮن\" ‪ ،‬وﻧﻈﻴﺮه ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ \":‬ﻓﻠﻠﻪ اﻵﺧﺮة واﻷوﻟﻰ\"‬ ‫اﻟﻮﺟﻪ اﻟﺜﺎﻧﻲ‪ :‬اﻵﺧﺮة ﻳﻌﻨﻲ اﻟﺠﻨﺔ ﺧﺎﺻﺔ‪.‬‬ ‫ﻓﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬وﻟﻘﺪ ﻋﻠﻤﻮا ﻟﻤﻦ اﺷﺘﺮاه ﻣﺎ ﻟﻪ ﻓﻲ اﻵﺧﺮة ﻣﻦ ﺧﻼق\"‪ ،‬وﻧﻈﻴﺮه ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﻓﻤﻦ اﻟﻨﺎس ﻣﻦ ﻳﻘﻮل رﺑﻨﺎ آﺗﻨﺎ‬ ‫ﻓﻲ اﻟﺪﻧﻴﺎ وﻣﺎ ﻟﻪ ﻓﻲ اﻵﺧﺮة ﻣﻦ ﺧﻼق \"‪،‬وﻗـــــــﻮﻟـﻪ ‪» :‬واﻷﺧﺮة ﻋﻨﺪ رﺑﻚ \"‪ ،‬وﻗﻮﻟﻪ‪» :‬ﺗﻠﻚ اﻟﺪار اﻵﺧﺮة ﻧﺠﻌﻠﻬﺎ ﻟﻠﺬﻳﻦ ﻻ ﻳﺮﻳﺪون ﻋﻠﻮا‬ ‫ﻓﻲ اﻷرض وﻻ ﻓﺴﺎدا واﻟﻌﺎﻗﺒﺔ ﻟﻠﻤﺘﻘﻴﻦ\"‪ ،‬وﻗـﻮﻟـﻪ‪ \":‬وﻣﺎ ﻟﻪ ﻓﻲ اﻵﺧﺮة ﻣﻦ ﻧﺼﻴﺐ\"‪.‬‬ ‫اﻟﻮﺟﻪ اﻟﺜﺎﻟﺚ‪ :‬اﻵﺧﺮة ﻳﻌﻨﻲ ﺟﻬﻨﻢ ﺧﺎﺻﺔ‪.‬‬ ‫ﻓﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﻳﺤﺬر اﻵﺧﺮة وﻳﺮﺟﻮا رﺣﻤﺔ رﺑﻪ\"‪.‬‬ ‫اﻟﻮﺟﻪ اﻟﺮاﺑﻊ‪ :‬اﻵﺧﺮة ﻳﻌﻨﻲ اﻟﻘﺒﺮ‪.‬‬ ‫ﻓﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﻳﺜﺒﺖ اﻟﻠﻪ اﻟﺬﻳﻦ ءاﻣﻨﻮا ﺑﺎﻟﻘﻮل اﻟﺜﺎﺑﺖ ﻓﻲ اﻟﺤﻴﺎة اﻟﺪﻧﻴﺎ وﻓﻲ اﻷﺧﺮة\"‪.‬‬ ‫اﻟﻮﺟﻪ اﻟﺨﺎﻣﺲ‪ :‬اﻵﺧﺮة ﻳﻌﻨﻲ اﻷﺧﻴﺮة‪.‬‬ ‫ﻓﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﻣﺎ ﺳﻤﻌﻨﺎ ﺑﻬﺬا ﻓﻲ اﻟﻤﻠﺔ اﻷﺧﺮة \"‪ ،‬وﻧﻈﻴﺮه‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﻓﺈذا ﺟﺎء وﻋﺪ اﻷﺧﺮة \"‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪170‬‬ ‫اﻟﻤﺤﺼﻨﺎت‪ :‬ورد ﻟﻔﻆ )اﻟﻤﺤﺼﻨﺎت( ﻓﻲ اﻟﻘﺮآن ﻋﻠﻰ ﺛﻼﺛﺔ وﺟﻮه ‪:‬‬ ‫اﻟﻮﺟﻪ اﻷول‪ :‬اﻟﻤﺤﺼﻨﺎت ﻳﻌﻨﻲ اﻟﺤﺮاﺋﺮ‪.‬‬ ‫ﻓﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬واﻟﻤﺤﺼﻨﺎت ﻣﻦ اﻟﻨﺴﺎء إﻻ ﻣﺎ ﻣﻠﻜﺖ أﻳﻤﺎﻧﻜﻢ\" ‪ ،‬وﻧﻈﻴﺮه‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬وﻣﻦ ﻟﻢ ﻳﺴﺘﻄﻊ ﻣﻨﻜﻢ ﻃﻮﻻ أن‬ ‫ﻳﻨﻜﺢ اﻟﻤﺤﺼﻨﺎت اﻟﻤﺆﻣﻨﺎت \"‪ ،‬وﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﻓﻌﻠﻴﻬﻦ ﻧﺼﻒ ﻣﺎ ﻋﻠﻰ اﻟﻤﺤﺼﻨﺎت ﻣﻦ اﻟﻌﺬاب \"‪.‬‬ ‫اﻟﻮﺟﻪ اﻟﺜﺎﻧﻲ‪ :‬ﻣﺤﺼﻨﺎت ‪ :‬ﻳﻌﻨﻲ ﻋﻔﺎﺋﻒ‪.‬‬ ‫ﻓﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﻣﺤﺼﻨﺎت ﻏﻴﺮ ﻣﺴﺎﻓﺤﺎت\" ‪ ،‬وﻧﻈﻴﺮه‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﻣﺤﺼﻨﻴﻦ ﻏﻴﺮ ﻣﺴﺎﻓﺤﻴﻦ(‪ ،‬وﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬إن اﻟﺬﻳﻦ‬ ‫ﻳﺮﻣﻮن اﻟﻤﺤﺼﻨﺎت\" ‪ ،‬وﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬وﻣﺮﻳﻢ اﺑﻨﺖ ﻋﻤﺮن اﻟﺘﻲ أﺣﺼﻨﺖ ﻓﺮﺟﻬﺎ\"‪.‬‬ ‫اﻟﻮﺟﻪ اﻟﺜﺎﻟﺚ‪ :‬اﻟﻤﺤﺼﻨﺎت ‪ :‬ﻳﻌﻨﻲ اﻟﻤﺴﻠﻤﺎت‪.‬‬ ‫ﻓﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﻓﺈذا أﺣﺼﻦ ﻓﺈن أﺗﻴﻦ ﺑﻔﺎﺣﺸﺔ«‪ ،‬وﻧﻈﻴﺮه ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬واﻟﺬﻳﻦ ﻳﺮﻣﻮن اﻟﻤﺤﺼﻨﺖ\"‪.‬‬ ‫اﻟﺪﻋﺎء‪ :‬ورد ﻟﻔﻆ )اﻟﺪﻋﺎء( ﻓﻲ اﻟﻘﺮآن ﻋﻠﻰ ﺳﺘﺔ وﺟﻮه ‪:‬‬ ‫اﻟﻮﺟﻪ اﻷول‪ :‬دﻋﺎء‪ :‬ﻳﻌﻨﻲ ﻗﻮل‪.‬‬ ‫ﻓﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﻓﻤﺎ ﻛﺎن دﻋﻮاﻫﻢ إذ ﺟﺎءﻫﻢ ﺑﺄﺳﻨﺎ إﻻ أن ﻗﺎﻟﻮا إﻧﺎ ﻛﻨﺎ ﻇﺎﻟﻤﻴﻦ\"‪ ،‬وﻧﻈﻴﺮه‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﻓﻤﺎ زاﻟﺖ ﺗﻠﻚ‬ ‫دﻋﻮاﻫﻢ\" وﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬دﻋﻮاﻫﻢ ﻓﻴﻬﺎ ﺳﺒﺤﺎﻧﻚ اﻟﻠﻬﻢ\"‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪171‬‬ ‫اﻟﻮﺟﻪ اﻟﺜﺎﻧﻲ‪ :‬دﻋﺎء‪ :‬ﻳﻌﻨﻲ ﻋﺒﺎدة‪.‬‬ ‫ﻓﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﻗﻞ أﻧﺪﻋﻮا ﻣﻦ دون اﻟﻠﻪ ﻣﺎ ﻻ ﻳﻨﻔﻌﻨﺎ وﻻ ﻳﻀﺮﻧﺎ\"‬ ‫وﻧﻈﻴﺮه‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬وﻻ ﺗﺪع ﻣﻦ دون اﻟﻠﻪ ﻣﺎ ﻻ ﻳﻨﻔﻌﻚ وﻻ ﻳﻀﺮك\" وﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﻓﻼ ﺗﺪع ﻣﻊ اﻟﻠﻪ إﻟﻬﺎ آﺧﺮ \"‪ ،‬وﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‬ ‫‪ :‬ﻓﻼ ﺗﺪع ﻣﻊ اﻟﻠﻪ إﻟﻬﺎ اﺧﺮ\" ‪ ،‬وﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬واﻟﺬﻳﻦ ﻻ ﻳﺪﻋﻮن ﻣﻊ اﻟﻠﻪ إﻟﻴﻬﺎ آﺧﺮ\" ‪ ،‬وﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﻗﻞ ﻣﺎ ﻳﻌﺒﺆا ﻳﻜﻢ رﺑﻲ ﻟﻮﻻ‬ ‫دﻋﺎؤﻛﻢ\" ‪.‬‬ ‫اﻟﻮﺟﻪ اﻟﺜﺎﻟﺚ‪ :‬دﻋﺎء ‪ :‬ﻳﻌﻨﻲ ﻧﺪاء‪.‬‬ ‫ﻓﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﻓﺪﻋﺎ رﺑﻪ أﻧﻲ ﻣﻐﻠﻮب ﻓﺎﻧﺘﺼﺮ\" ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﻳﻮم ﻳﺪع اﻟﺪاع إﻟﻰ ﺷﻲء ﻧﻜﺮ\" ‪ ،‬وﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﻳﻮم‬ ‫ﻳﺪﻋﻮﻛﻢ ﻓﺘﺴﺘﺠﻴﺒﻮن ﺑﺤﻤﺪه\" ‪ ،‬وﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪) :‬وﻻ ﺗﺴﻤﻊ اﻟﺼﻢ اﻟﺪﻋﺎء\" وﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬إن ﺗﺪﻋﻮﻫﻢ ﻻ ﻳﺴﻤﻌﻮا دﻋﺎءﻛﻢ\" ‪.‬‬ ‫اﻟﻮﺟﻪ اﻟﺮاﺑﻊ‪ :‬اﻟﺪﻋﺎء‪ :‬ﻳﻌﻨﻲ اﻻﺳﺘﻐﺎﺛﺔ‪.‬‬ ‫ﻓﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬وادﻋﻮا ﺷﻬﺪاءﻛﻢ ﻣﻦ دون اﻟﻠﻪ\"‪ ،‬وﻧﻈﻴﺮه‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬وادﻋﻮا ﻣﻦ اﺳﺘﻄﻌﺘﻢ ﻣﻦ دون اﻟﻠﻪ \"‪ ،‬وﻗﻮﻟﻪ‬ ‫ﺗﻌﺎﻟﻰ‪» :‬وادﻋﻮا ﻣﻦ اﺳﺘﻄﻌﺘﻢ ﻣﻦ دون اﻟﻠﻪ‪ ،‬وﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬وﻟﻴﺪع رﺑﻪ\" ‪.‬‬ ‫اﻟﻮﺟﻪ اﻟﺨﺎﻣﺲ‪ :‬اﻟﺪﻋﺎء‪ :‬ﻳﻌﻨﻲ اﻟﺴﺆال )اﺳﺘﻔﻬﺎم(‪.‬‬ ‫ﻓﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ادع ﻟﻨﺎ رﺑﻚ ﻳﺒﻴﻦ ﻟﻨﺎ ﻣﺎ ﻫﻲ \" وﻧﻈﻴﺮه‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ادع ﻟﻨﺎ رﺑﻚ ﻳﺒﻴﻦ ﻟﻨﺎ ﻣﺎ ﻟﻮﻧﻬﺎ\" ‪ ،‬وﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪) :‬وﻳﻮم‬ ‫ﻳﻘﻮل ﻧﺎدوا ﺷﺮﻛﺎءى اﻟﺬﻳﻦ زﻋﻤﺘﻢ ﻓﺪﻋﻮﻫﻢ ﻓﻠﻢ ﻳﺴﺘﺠﻴﺒﻮا\"‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪172‬‬ ‫اﻟﻮﺟﻪ اﻟﺴﺎدس‪ :‬دﻋﺎء ﻳﻌﻨﻲ ﺳﺆال ﻓﻲ ﻃﻠﺒﻪ‪.‬‬ ‫ﻓﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﻳﺎ ﻣﻮﺳﻰ ادع ﻟﻨﺎ رﺑﻚ ﺑﻤﺎ ﻋﻬﺪ ﻋﻨﺪه ﻟﺌﻦ ﻛﺸﻔﺖ ﻋﻨﺎ اﻟﺮﺟﺰ\" ‪.‬‬ ‫وﻧﻈﻴﺮه ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﻳﺎ أﻳﻪ اﻟﺴﺎﺣﺮ ادع ﻟﻨﺎ رﺑﻚ\" ‪ ،‬وﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ادﻋﻮﻧﻲ أﺳﺘﺠﺐ ﻟﻜﻢ\" ‪ ،‬وﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬وﻗﺎل اﻟﺬﻳﻦ ﻓﻲ‬ ‫اﻟﻨﺎر ﻟﺨﺰﻧﺔ ﺟﻬﻨﻢ ادﻋﻮا رﺑﻜﻢ ﻳﺨﻔﻒ ﻋﻨﺎ ﻳﻮﻣﺎ ﻣﻦ اﻟﻌﺬاب \"‬ ‫اﻟﺼﺮاط‪ :‬ورد ﻟﻔﻆ )اﻟﺼﺮاط( ﻓﻲ اﻟﻘﺮآن ﻋﻠﻰ وﺟﻬﻴﻦ ‪:‬‬ ‫اﻟﻮﺟﻪ اﻷول‪ :‬اﻟﺼﺮاط ‪ :‬ﻳﻌﻨﻲ اﻟﻄﺮﻳﻖ‪.‬‬ ‫ﻓﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬وﻻ ﺗﻘﻌﺪوا ﺑﻜﻞ ﺻﺮاط ﺗﻮﻋﺪون\"‪ ،‬وﻧﻈﻴﺮه ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ‪ ) :‬ﻓﺎﻫﺪوﻫﻢ إﻟﻰ ﺻﺮاط اﻟﺠﺤﻴﻢ«‬ ‫اﻟﻮﺟﻪ اﻟﺜﺎﻧﻲ‪ :‬اﻟﺼﺮاط ‪ :‬ﻳﻌﻨﻲ اﻟﺪﻳﻦ‪.‬‬ ‫ﻓﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬اﻫﺪﻧﺎ اﻟﺼﺮاط اﻟﻤﺴﺘﻘﻴﻢ \" ‪ ،‬وﻧﻈﻴﺮه‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬وأن ﻫﺬا ﺻﺮاﻃﻰ ﻣﺴﺘﻘﻴﻤﺎ \" ‪ ،‬وﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬وﻫﺬا‬ ‫ﺻﺮط رﺑﻚ ﻣﺴﺘﻘﻴﻤﺎ \"‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪173‬‬ ‫اﻟﻔﺘﺢ‪ :‬ورد ﻟﻔﻆ )اﻟﻔﺘﺢ( ﻓﻲ اﻟﻘﺮآن ﻋﻠﻰ أرﺑﻌﺔ وﺟﻮه ‪:‬‬ ‫اﻟﻮﺟﻪ اﻷول‪ :‬اﻟﻔﺘﺢ‪ :‬ﻳﻌﻨﻲ اﻟﻘﻀﺎء‪.‬‬ ‫ﻓﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬إﻧﺎ ﻓﺘﺤﻨﺎ ﻟﻚ ﻓﺘﺤﺎ ﻣﺒﻴﻨﺎ \"‪ ،‬وﻧﻈﻴﺮه‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﺛﻢ ﻳﻔﺘﺢ ﺑﻴﻨﻨﺎ ﺑﺎﻟﺤﻖ وﻫﻮ اﻟﻔﺘﺎح اﻟﻌﻠﻴﻢ\" ‪ ،‬وﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫»رﺑﻨﺎ اﻓﺘﺢ ﺑﻴﻨﻨﺎ وﺑﻴﻦ ﻗﻮﻣﻨﺎ ﺑﺎﻟﺤﻖ وأﻧﺖ ﺧﻴﺮ اﻟﻔﺎﺗﺤﻴﻦ\" ‪ ،‬وﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﻣﺘﻰ ﻫﺬا اﻟﻔﺘﺢ إن ﻛﻨﺘﻢ ﺻﺪﻗﻴﻦ \" ‪ ،‬ﻗﻞ ﻳﻮم اﻟﻔﺘﺢ ﻻ‬ ‫ﻳﻨﻔﻊ اﻟﺬﻳﻦ ﻛﻔﺮوا إﻳﻤﺎﻧﻬﻢ«‪.‬‬ ‫اﻟﻮﺟﻪ اﻟﺜﺎﻧﻲ‪ :‬اﻟﻔﺘﺢ ‪ :‬ﻳﻌﻨﻲ اﻹرﺳﺎل‪.‬‬ ‫ﻓﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﻣﺎ ﻳﻔﺘﺢ اﻟﻠﻪ اﻟﻨﺎس ﻣﻦ رﺣﻤﺔ ﻓﻼ ﻣﻤﺴﻚ ﻟﻬﺎ« وﻧﻈﻴﺮه ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﺣﺘﻰ إذا ﻓﺘﺤﺖ ﻳﺄﺟﻮج وﻣﺄﺟﻮج\" ‪،‬‬ ‫وﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ :‬ﺣﺘﻰ إذا ﻓﺘﺤﻨﺎ ﻋﻠﻴﻬﻢ ﺑﺎﺑﺎ ذا ﻋﺬاب ﺷﺪﻳﺪ\"‪.‬‬ ‫اﻟﻮﺟﻪ اﻟﺜﺎﻟﺚ‪ :‬اﻟﻔﺘﺢ ﺑﻌﻴﻨﻪ‪.‬‬ ‫ﻓﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﺣﺘﻰ إذا ﺟﺎءوﻫﺎ وﻓﺘﺤﺖ أﺑﻮاﺑﻬﺎ \"‪.‬‬ ‫اﻟﻮﺟﻪ اﻟﺮاﺑﻊ‪ :‬اﻟﻔﺘﺢ ‪ :‬ﻳﻌﻨﻲ اﻟﻨﺼﺮ‪.‬‬ ‫ﻓﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﻓﻌﺴﻰ اﻟﻠﻪ أن ﻳﺄﺗﻲ ﺑﺎﻟﻔﺘﺢ أو أﻣﺮ ﻣﻦ ﻋﻨﺪه \" وﻧﻈﻴﺮه ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﻧﺼﺮ ﻣﻦ اﻟﻠﻪ وﻓﺘﺢ ﻗﺮﻳﺐ\" ‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪174‬‬ ‫اﻟﺘﺸﺠﻴﺮ‬ ‫اﻟﻔﺘﺢ وردت‬ ‫ﺗﻌﺪد اﻷﺳﺒﺎب واﻟﻨﺎزل واﺣﺪ‬ ‫ﻋﻠﻰ أرﺑﻊ وﺟﻮه‬ ‫اﻟﺼﺮاط وردت‬ ‫اﻟﺪﻋﺎء وردت‬ ‫اﻟﻤﺤﺼﻨﺎت وردت‬ ‫اﻵﺧﺮة وردت ﻋﻠﻰ‬ ‫اﻟﻘﻀﺎء‬ ‫ﻋﻠﻰ وﺟﻬﻴﻦ‬ ‫ﻋﻠﻰ ﺳﺖ وﺟﻮه‬ ‫ﻋﻠﻰ ﺛﻼث وﺟﻮه‬ ‫ﺧﻤﺲ وﺟﻮه‬ ‫اﻹرﺳﺎل‬ ‫اﻟﻔﺘﺢ ﺑﻌﻴﻨﻪ‬ ‫اﻟﻄﺮﻳﻖ‬ ‫اﻟﻘﻮل‬ ‫اﻟﺤﺮاﺋﺮ‬ ‫اﻟﻘﻴﺎﻣﺔ‬ ‫اﻟﻨﺼﺮ‬ ‫اﻟﺠﻨﺔ ﺧﺎﺻﺔ‬ ‫اﻟﺪﻳﻦ‬ ‫ﻋﺒﺎدة‬ ‫ﻋﻔﺎﺋﻒ‬ ‫ﺟﻬﻨﻢ ﺧﺎﺻﺔ‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬ ‫ﻧﺪاء‬ ‫اﻟﻤﺴﻠﻤﺎت‬ ‫اﻟﻘﺒﺮ‬ ‫اﻷﺧﻴﺮة‬ ‫اﻻﺳﺘﻐﺎﺛﺔ‬ ‫ﺳﺆال‬ ‫)اﺳﺘﻔﻬﺎم(‬ ‫ﺳﺆال‬ ‫ﻓﻲ ﻃﻠﺒﻪ‬

‫‪175‬‬ ‫ﺷﺮح اﻟﺘﺸﺠﻴﺮ‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪176‬‬ ‫أﺳﺌﻠﺔ ﻣﻘﺎﻟﻴﺔ‬ ‫س‪ : 1‬اذﻛﺮ ﺑﻌﺾ اﻷﻣﺜﻠﺔ اﻟﺘﻄﺒﻴﻘﻴﺔ ﻋﻠﻰ اﻟﻮﺟﻮه واﻟﻨﻈﺎﺋﺮ‪ ،‬واﻷوﺟﻪ اﻟﺘﻲ وردت ﻟﻜﻞ ﻣﺜﺎل ﻓﻲ اﻟﻘﺮآن؟‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫اﻟﺨﻴﺎرات‬ ‫ﺗﻤﺎرﻳﻦ ﺗﻄﺒﻴﻘﻴﺔ‬ ‫اﻟﻘﺒﺮ‬ ‫اﻟﻄﺮﻳﻖ‬ ‫‪ -1‬ﻣﻦ وﺟﻮه اﻵﺧﺮة‪:‬‬ ‫اﻹﺳﺘﻐﺎﺛﺔ‬ ‫اﻟﻤﺴﻠﻤﺎت‬ ‫‪ -2‬ﻣﻦ وﺟﻮه اﻟﻤﺤﺼﻨﺎت‪:‬‬ ‫اﻟﺴﺆال‬ ‫اﻟﻘﻀﺎء‬ ‫‪ -3‬ﻣﻦ وﺟﻮه اﻟﺪﻋﺎء‪:‬‬ ‫اﻟﺪﻳﻦ‬ ‫اﻟﻨﺼﺮ‬ ‫‪ -4‬ﻣﻦ وﺟﻮه اﻟﻔﺘﺢ‪:‬‬ ‫اﻟﻨﺪاء‬ ‫اﻟﺪﻳﻦ‬ ‫‪ -5‬ﻣﻦ وﺟﻮه اﻟﺼﺮاط‪:‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪177‬‬ ‫ﻣﻼﺣﻈﺎت‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪178‬‬ ‫اﻟﺪرس اﻟﺴﺎدس‬ ‫اﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ )‪(1‬‬ ‫اﻟﻤﺴﺄﻟﺔ اﻟﺜﺎﻟﺜﺔ‬ ‫اﻟﻤﺴﺄﻟﺔ اﻟﺜﺎﻧﻴﺔ‬ ‫اﻟﻤﺴﺄﻟﺔ اﻷوﻟﻰ‬ ‫أﻫﻢ ﻣﺆﻟﻔﺎت‬ ‫ﻧﺸﺄة ﻋﻠﻢ‬ ‫ﺗﻌﺮﻳﻒ اﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ‬ ‫اﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ‬ ‫اﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ‬ ‫اﻟﻤﺴﺄﻟﺔ اﻟﺨﺎﻣﺴﺔ‬ ‫اﻟﻤﺴﺄﻟﺔ اﻟﺮاﺑﻌﺔ‬ ‫ﻃﺮﻳﻖ ﻣﻌﺮﻓﺔ‬ ‫اﻟﻔﺎﺋﺪة ﻣﻦ دراﺳﺔ ﻋﻠﻢ‬ ‫اﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ‬ ‫اﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪179‬‬ ‫اﻟﻤﺴﺄﻟﺔ اﻷوﻟﻰ ‪ :‬ﺗﻌﺮﻳﻒ اﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ اﻟﻤﺘﻦ‬ ‫ﻣﻦ اﻟﻤﻌﻠﻮم أن ﻣﺪة ﺑﻌﺜﺔ اﻟﻨﺒﻲ ﷺ اﻣﺘﺪت إﻟﻰ ﺛﻼث وﻋﺸﺮﻳﻦ ﺳﻨﺔ ﺗﻘﺮﻳﺒ ًﺎ‪ ،‬ﻣﻜﺚ ﻣﻨﻬﺎ ﺛﻼث ﻋﺸﺮة ﺳﻨﺔ ﻓﻲ ﻣﻜﺔ اﻟﻤﻜﺮﻣﺔ ﻗﺒﻞ‬ ‫اﻟﻬﺠﺮة‪ ،‬وﻋﺸﺮ ﺳﻨﻮات ﻓﻲ اﻟﻤﺪﻳﻨﺔ اﻟﻤﻨﻮرة ﺑﻌﺪ اﻟﻬﺠﺮة‪ ،‬وﻓﻲ ﺧﻼل ﻣﺪة ﺑﻌﺜﺘﻪ ﻋﻠﻴﻪ اﻟﺼﻼة واﻟﺴﻼم ﻧﺰل اﻟﻘﺮآن اﻟﻜﺮﻳﻢ‪ ،‬ﻓﻤﻨﻪ ﻣﺎ‬ ‫ﻧﺰل ﻗﺒﻞ اﻟﻬﺠﺮة وﻣﻨﻪ ﻣﺎ ﻧﺰل ﺑﻌﺪ اﻟﻬﺠﺮة وﻫﻮ ﻣﺎ اﺻﻄﻠﺢ ﻋﻠﻴﻪ ﺑﺎﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ‪.‬‬ ‫ﺗﻌﺮﻳﻒ اﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ‬ ‫ﻋﺮف اﻟﻌﻠﻤﺎء ﻋﻠﻢ اﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ‪ ،‬أي‪ :‬ﺑﺎﻋﺘﺒﺎره ﻋﻠﻤ ًﺎ ﻣﻦ ﻋﻠﻮم اﻟﻘﺮآن ﺑﺄﻧﻪ ‪ :‬ﻋﻠﻢ ﻳﺒﺤﺚ ﻣﻨﺎزل اﻟﻘﺮآن اﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ‪ ،‬وﻛﻞ ﻣﺎ‬ ‫ﻳﺘﻌﻠﻖ ﺑﺬﻟﻚ ﻣﻦ ﻣﻼﺑﺴﺎت اﻷﺣﻮال‪.‬‬ ‫أﻣﺎ ﺗﻌﺮﻳﻒ اﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ ﻛﻤﺼﻄﻠﺤﻴﻦ‪ :‬ﻓﻠﻠﻌﻠﻤﺎء ﻓﻲ ذﻟﻚ ﺛﻼﺛﺔ اﺻﻄﻼﺣﺎت ‪:‬‬ ‫اﻷول‪ :‬اﻋﺘﺒﺎر زﻣﻦ اﻟﻨﺰول ‪:‬‬ ‫ﻓﺎﻟﻤﻜﻲ ‪ :‬ﻣﺎ ﻧﺰل ﻗﺒﻞ اﻟﻬﺠﺮة وإن ﻛﺎن ﺑﻐﻴﺮ ﻣﻜﺔ‪ .‬ﻛﺎﻟﺬي ﻧﺰل ﻋﻠﻴﻪ ﻓﻲ ﺳﻔﺮ اﻟﻬﺠﺮة‪.‬‬ ‫واﻟﻤﺪﻧﻲ‪ :‬ﻣﺎ ﻧﺰل ﺑﻌﺪ اﻟﻬﺠﺮة وإن ﻛﺎن ﺑﻐﻴﺮ اﻟﻤﺪﻳﻨﺔ ﻛﺴﻮرة اﻟﻔﺘﺢ ﻓﺈﻧﻬﺎ ﻧﺰﻟﺖ ﻓﻲ اﻟﻄﺮﻳﻖ ﺑﻴﻦ اﻟﺤﺪﻳﺒﻴﺔ واﻟﻤﺪﻳﻨﺔ ﻋﺎم اﻟﺤﺪﻳﺒﻴﺔ‪.‬‬ ‫وأﻳﻀﺎ ﻗﻮﻟﻪ ﺗـﻌـﺎﻟـﻲ‪» :‬اﻟﻴﻮم أﻛﻤﻠﺖ ﻟﻜﻢ دﻳﻨﻜﻢ وأﺗﻤﻤﺖ ﻋﻠﻴﻜﻢ ﻧﻌﻤﺘﻲ ورﺿﻴﺖ ﻟﻜﻢ اﻹﺳﻼم دﻳﻨﺎ * ﺣﻴﺚ ﻧﺰﻟﺖ ﻓﻲ ﺣﺠﺔ اﻟﻮداع‬ ‫ﻋﺸﻴﺔ ﻳﻮم ﻋﺮﻓﺔ ﻳﻮم اﻟﺠﻤﻌﺔ‪.‬‬ ‫اﻟﺜﺎﻧﻲ‪ :‬اﻋﺘﺒﺎر ﻣﻜﺎن اﻟﻨﺰول ‪:‬‬ ‫ﻓﺎﻟﻤﻜﻲ ‪ :‬ﻣﺎ ﻧﺰل ﺑﻤﻜﺔ وﻣﺎ ﺟﺎورﻫﺎ ﻛﻤﻨﻰ وﻋﺮﻓﺎت واﻟﺤﺪﻳﺒﻴﺔ‪ ،‬ﻷن ﻣﺎ ﻗﺎرب اﻟﺸﻲء ﻳﻌﻄﻲ ﺣﻜﻤﻪ‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪180‬‬ ‫واﻟﻤﺪﻧﻲ‪ :‬ﻣﺎ ﻧﺰل ﺑﺎﻟﻤﺪﻳﻨﺔ وﻣﺎ ﺟﺎورﻫﺎ ﻛﺒﺪر وأﺣﺪ وﻗﺒﺎء وﺳﻠﻊ‪.‬‬ ‫وﻋﻠﻰ ﻫﺬا اﻟﻘﻮل ﻳﻜﻮن ﻣﺎ ﻧﺰل ﻓﻲ ﻏﻴﺮ ﻣﻜﺔ واﻟﻤﺪﻳﻨﺔ ﻻ ﻳﺴﻤﻰ ﻣﻜﻴ ًﺎ وﻻ ﻣﺪﻧﻴ ًﺎ ﻣﺜﻞ ﻣﺎ ﻧﺰل ﺑﺘﺒﻮك وﻫﻮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﻟﻮ ﻛﺎن‬ ‫ﻋﺮﺿﺎ ﻗﺮﻳﺒﺎ وﺳﻔﺮا ﻗﺎﺻﺪا ﻻﺗﺒﻌﻮك وﻟﻜﻦ ﺑﻌﺪت ﻋﻠﻴﻬﻢ اﻟﺸﻘﺔ \"‪.‬‬ ‫وﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ أﻳﻀ ًﺎ أن ﻣﺎ ﻧﺰل ﺑﻤﻜﺔ ﺑﻌﺪ اﻟﻬﺠﺮة ﻳﻜﻮن ﻣﻜﻴ ًﺎ‪.‬‬ ‫اﻟﺜﺎﻟﺚ‪ :‬اﻋﺘﺒﺎر اﻟﻤﺨﺎﻃﺐ ‪:‬‬ ‫ﻓﺎﻟﻤﻜﻲ ‪ :‬ﻣﺎ ﻛﺎن ﺧﻄﺎﺑ ًﺎ ﻷﻫﻞ ﻣﻜﺔ‪.‬‬ ‫واﻟﻤﺪﻧﻲ‪ :‬ﻣﺎ ﻛﺎن ﺧﻄﺎﺑ ًﺎ ﻷﻫﻞ اﻟﻤﺪﻳﻨﺔ‪.‬‬ ‫وﻳﻨﺒﻨﻲ ﻋﻠﻰ ﻫﺬا اﻟﻘﻮل أن ﻣﺎ ورد ﻓﻲ اﻟﻘﺮآن ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﻳﺄﻳﻬﺎ اﻟﻨﺎس \" ﻓﻬﻮ ﻣﻜﻲ‪ ،‬وﻣﺎ ﻓﻴﻪ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﻳﺄﻳﻬﺎ‬ ‫اﻟﺬﻳﻦ ءاﻣﻨﻮا« ﻓﻬﻮ ﻣﺪﻧﻲ‪.‬‬ ‫ﻳﻘﻮل ﻣﻴﻤﻮن ﺑﻦ ﻣﻬﺮان‪ :‬ﻣﺎ ﻛﺎن ﻓﻲ اﻟﻘﺮآن \" ﻳﺄﻳﻬﺎ اﻟﻨﺎس« أو »ﻳﺎ ﻳﻨﻲ آدم\" ﻓﺈﻧﻪ ﻣﻜﻲ‪ ،‬وﻣﺎ ﻛﺎن »ﻳﺎ أﻳﻬﺎ اﻟﺬﻳﻦ ءاﻣﻨﻮا« ﻓﺈﻧﻪ‬ ‫ﻣﺪﻧﻲ‪.‬‬ ‫وﻳﺮد ﻋﻠﻴﻪ ‪ :‬ﺑﺄن ﻫﺬا اﻟﻀﺎﺑﻂ ﻏﻴﺮ ﻣﻄﺮد ﻓﻲ اﻟﻘﺮآن ﻓﻘﺪ ورد ﻓﻲ ﺳﻮرة اﻟﺒﻘﺮة وﻫﻲ ﻣﺪﻧﻴﺔ »ﻳﺄﻳﻬﺎ اﻟﻨﺎس أﻋﺒﺪوا رﺑﻜﻢ\" وﺳﻮرة‬ ‫اﻟﻨﺴﺎء ﻣﺪﻧﻴﺔ وأوﻟﻬﺎ \" ﻳﺎ أﻳﻬﺎ اﻟﻨﺎس اﺗﻘﻮا رﻳﻜﻢ «‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪181‬‬ ‫وأﻳﻀ ًﺎ أﻛﺜﺮ ﺳﻮر اﻟﻘﺮآن وآﻳﺎﺗﻪ ﻟﻴﺲ ﻓﻴﻬﺎ )ﻳﺎ أﻳﻬﺎ اﻟﻨﺎس( وﻻ )ﻳﺎ أﻳﻬﺎ اﻟﺬﻳﻦ آﻣﻨﻮا(‪ .‬واﻟﻘﺮآن ﺧﻄﺎب اﻟﻠﻪ ﻟﻠﺨﻠﻖ أﺟﻤﻌﻴﻦ‪ ،‬وﻳﺠﻮز أن‬ ‫ﻳﺨﺎﻃﺐ اﻟﻤﺆﻣﻨﻮن ﺑﺼﻔﺘﻬﻢ وﺑﺎﺳﻤﻬﻢ وﺟﻨﺴﻬﻢ‪ .‬ﻛﻤﺎ ﻳﺠﻮز أن ﻳﺆﻣﺮ ﻏﻴﺮ اﻟﻤﺆﻣﻨﻴﻦ ﺑﺎﻟﻌﺒﺎدة ﻛﻤﺎ ﻳﺆﻣﺮ اﻟﻤﺆﻣﻨﻮن ﺑﺎﻻﺳﺘﻤﺮار ﻋﻠﻴﻬﺎ‬ ‫واﻻزدﻳﺎد ﻣﻨﻬﺎ‪.‬‬ ‫واﻻﺻﻄﻼح اﻷول وﻫﻮ اﻟﺘﺮﺗﻴﺐ اﻟﺰﻣﺎﻧﻲ أرﺟﺢ اﻵراء ﻻﻧﻀﺒﺎﻃﻪ وﺣﺼﺮه‪ ،‬وﻻ ﻳﺮد ﻋﻠﻴﻪ ﻣﺎ ﻳﻨﻘﻀﻪ‪ ،‬وﻫﻮ اﻟﺬي ﻋﻠﻴﻪ ﻋﻤﻮم‬ ‫اﻟﻤﻔﺴﺮﻳﻦ‪ ،‬ﻗﺎل اﺑﻦ ﻋﻄﻴﺔ‪:‬‬ ‫وﻛﻞ ﻣﺎ ﻧﺰل ﻣﻦ اﻟﻘﺮآن ﺑﻌﺪ ﻫﺠﺮة اﻟﻨﺒﻲ ﷺ ﻓﻬﻮ ﻣﺪﻧﻲ‪ ،‬ﺳﻮاء ﻣﺎ ﻧﺰل ﺑﺎﻟﻤﺪﻳﻨﺔ‪ ،‬أو ﻓﻲ ﺳﻔﺮ ﻣﻦ اﻷﺳﻔﺎر‪ ،‬أو ﺑﻤﻜﺔ‪ ،‬وإﻧﻤﺎ ﻳﺮﺳﻢ‬ ‫ﺑﺎﻟﻤﻜﻲ ﻣﺎ ﻧﺰل ﻗﺒﻞ اﻟﻬﺠﺮة\"‪.‬‬ ‫وﻗﺎل اﺑﻦ ﻛﺜﻴﺮ‪» :‬ﻓﺎﻟﻤﻜﻲ ﻣﺎ ﻧﺰل ﻗﺒﻞ اﻟﻬﺠﺮة‪ ،‬واﻟﻤﺪﻧﻲ ﻣﺎ ﻧﺰل ﺑﻌﺪ اﻟﻬﺠﺮة ﺳﻮاء ﻛﺎن ﺑﺎﻟﻤﺪﻳﻨﺔ أو ﺑﻐﻴﺮﻫﺎ ﻣﻦ أي اﻟﺒﻼد ﻛﺎن‪ ،‬ﺣﺘﻰ‬ ‫وﻟﻮ ﻛﺎن ﺑﻤﻜﺔ أو ﻋﺮﻓﺔ«‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪182‬‬ ‫اﻟﺘﺸﺠﻴﺮ‬ ‫ﺗﻌﺮﻳﻒ اﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ‬ ‫ﺑﺈﻋﺘﺒﺎره ﻋﻠﻤ ًﺎ ﻣﻦ‬ ‫ﻋﻠﻮم اﻟﻘﺮآن‬ ‫ﺗﻌﺮﻳﻔﻪ ﻛﻤﺼﻄﻠﺤﻴﻦ‬ ‫ﻋﻠﻢ ﻳﺒﺤﺚ ﻣﻨﺎزل‬ ‫اﻟﻘﺮآن اﻟﻤﻜﻲ‬ ‫ﺑﺎﻋﺘﺒﺎر اﻟﻤﺨﺎﻃﺐ‬ ‫ﺑﺎﻋﺘﺒﺎر ﻣﻜﺎن اﻟﻨﺰول‬ ‫ﺑﺎﻋﺘﺒﺎر زﻣﻦ اﻟﻨﺰول‬ ‫واﻟﻤﺪﻧﻲ وﻛﻞ ﻣﺎ‬ ‫اﻟﻤﺪﻧﻲ‬ ‫اﻟﻤﻜﻲ‬ ‫اﻟﻤﺪﻧﻲ‬ ‫اﻟﻤﻜﻲ‬ ‫اﻟﻤﺪﻧﻲ‬ ‫اﻟﻤﻜﻲ‬ ‫ﻳﺘﻌﻠﻖ ﺑﺬﻟﻚ ﻣﻦ‬ ‫ﻣﺎ ﻛﺎن‬ ‫ﻣﺎ ﻧﺰل ﺑﻌﺪ اﻟﻬﺠﺮة‬ ‫ﻣﺎ ﻧﺰل ﻗﺒﻞ اﻟﻬﺠﺮة‬ ‫ﻣﻼﺑﺴﺎت اﻷﺣﻮال‬ ‫ﺧﻄﺎﺑ ًﺎ‬ ‫وإن ﻛﺎن ﺑﻐﻴﺮ ﻣﻜﺔ‬ ‫ﻷﻫﻞ‬ ‫ﻣﺎ ﻛﺎن‬ ‫ﻣﺎ ﻧﺰل ﺑﺎﻟﻤﺪﻳﻨﺔ‬ ‫ﻣﺎ ﻧﺰل ﺑﻤﻜﺔ وﻣﺎ‬ ‫وإن ﻛﺎن ﺑﻐﻴﺮ‬ ‫ﻛﺎﻟﺬي ﻧﺰل ﻋﻠﻴﻪ‬ ‫اﻟﻤﺪﻳﻨﺔ‬ ‫ﺧﻄﺎﺑ ًﺎ‬ ‫وﻣﺎ ﺟﺎورﻫﺎ‬ ‫ﺟﺎورﻫﺎ ﻛﻤﻨﻰ‬ ‫اﻟﻤﺪﻳﻨﺔ ﻛﺴﻮرة‬ ‫ﻓﻲ ﺳﻔﺮ اﻟﻬﺠﺮة‬ ‫ﻷﻫﻞ ﻣﻜﺔ‬ ‫ﻛﺒﺪر وأﺣﺪ‬ ‫وﻋﺮﻓﺎت واﻟﺤﺪﻳﺒﻴﺔ‬ ‫اﻟﻔﺘﺢ ﻧﺰﻟﺖ ﻓﻲ‬ ‫وﻗﺒﺎء وﺳﻠﻊ‬ ‫ﻷن ﻣﺎ ﻗﺎرب اﻟﺸﻲء‬ ‫ﻳﻌﻄﻲ ﺣﻜﻤﻪ‬ ‫اﻟﻄﺮﻳﻖ ﺑﻴﻦ‬ ‫اﻟﺤﺪﻳﺒﻴﺔ‬ ‫ﻣﺎ ﻧﺰل ﺑﻤﻜﺔ‬ ‫واﻟﻤﺪﻳﻨﺔ‬ ‫ﺑﻌﺪ اﻟﻬﺠﺮة‬ ‫اﻟﺘﺮﺗﻴﺐ اﻟﺰﻣﻨﻲ أرﺟﺢ اﻵراء ﻻﻧﻀﺒﺎﻃﻪ وﺣﺼﺮه وﻻ ﻳﺮد ﻋﻠﻴﻪ ﻣﺎ ﻳﻨﻘﻀﻪ وﻫﻮ اﻟﺬي ﻋﻠﻴﻪ ﻋﻤﻮم اﻟﻤﻔﺴﺮﻳﻦ‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪183‬‬ ‫ﺷﺮح اﻟﺘﺸﺠﻴﺮ‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪184‬‬ ‫أﺳﺌﻠﺔ ﻣﻘﺎﻟﻴﺔ‬ ‫س‪ : 1‬ﻋﺮف اﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ ﺑﺈﻋﺘﺒﺎره ﻋﻠﻤ ًﺎ ﻣﻦ ﻋﻠﻮم اﻟﻘﺮآن؟‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫س‪ : 2‬ﻋﺮف اﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ ﻛﻤﺼﻄﻠﺤﻴﻦ ﺑﺤﺴﺐ إﻋﺘﺒﺎراﺗﻪ؟‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫ﺗﻤﺎرﻳﻦ ﺗﻄﺒﻴﻘﻴﺔ‬ ‫اﻟﺨﻴﺎرات‬ ‫‪ -1‬اﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ ﻫﻮ ﻋﻠﻢ ﻳﺒﺤﺚ ﻣﻨﺎزل اﻟﻘﺮآن اﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ وﻛﻞ ﻣﺎ ﻳﺘﻌﻠﻖ‬ ‫ﺻﺢ ﺧﻄﺄ‬ ‫ﺑﺬﻟﻚ ﻣﻦ ﻣﻼﺑﺴﺎت وأﺣﻮال‪.‬‬ ‫زﻣﻦ اﻟﻨﺰول‬ ‫ﻣﻜﺎن اﻟﻨﺰول‬ ‫‪ -2‬اﻟﻤﻜﻲ ﻫﻮ ﻣﺎ ﻧﺰل ﻗﺒﻞ اﻟﻬﺠﺮة وإن ﻛﺎن ﺑﻐﻴﺮ ﻣﻜﺔ‪ ،‬ﻫﺬا اﻟﺘﻌﺮﻳﻒ ﺑﺈﻋﺘﺒﺎر‪:‬‬ ‫اﻟﻤﺪﻧﻲ ﺑﺎﻋﺘﺒﺎر زﻣﻦ اﻟﻨﺰول‬ ‫اﻟﻤﺪﻧﻲ ﺑﺎﻋﺘﺒﺎر ﻣﻜﺎن اﻟﻨﺰول‬ ‫‪ -3‬ﻣﺎ ﻧﺰل ﺑﺎﻟﻤﺪﻳﻨﺔ وﻣﺎ ﺟﺎورﻫﺎ ﻛﺒﺪر وأﺣﺪ‪ ،‬ﻫﻮ ﺗﻌﺮﻳﻒ‪:‬‬ ‫ﺧﻄﺄ‬ ‫ﺻﺢ‬ ‫‪ -4‬ﻣﺎ ﻛﺎن ﺧﻄﺎﺑ ًﺎ ﻷﻫﻞ ﻣﻜﺔ‪ ،‬ﻫﻮ ﺗﻌﺮﻳﻒ اﻟﻤﻜﻲ ﺑﺈﻋﺘﺒﺎر اﻟﻤﺨﺎﻃﺐ‪:‬‬ ‫‪ -5‬اﻟﺘﺮﺗﻴﺐ اﻟﻤﻜﺎﻧﻲ ﻫﻮ أرﺟﺢ اﻵراء ﻻﻧﻀﺒﺎﻃﻪ وﺣﺼﺮه وﻫﻮ اﻟﺬي ﻋﻠﻴﻪ ﻋﻤﻮم اﻟﻤﻔﺴﺮﻳﻦ‪ .‬ﺻﺢ ﺧﻄﺄ‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪185‬‬ ‫اﻟﻤﺴﺄﻟﺔ اﻟﺜﺎﻧﻴﺔ ‪ :‬ﻧﺸﺄة ﻋﻠﻢ اﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ اﻟﻤﺘﻦ‬ ‫ﻧﺸﺄة ﻋﻠﻢ اﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ‬ ‫ﺑﺪأت ﻋﻨﺎﻳﺔ اﻟﻌﻠﻤﺎء ﺑﺎﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ ﻣﻦ ﻋﺼﺮ اﻟﺼﺤﺎﺑﺔ رﺿﻮان اﻟﻠﻪ ﻋﻠﻴﻬﻢ اﻟﺬﻳﻦ ﺣﻀﺮوا ﻧﺰول اﻟﻘﺮآن اﻟﻜﺮﻳﻢ وﻋﺮﻓﻮا ﻣﻨﺎﺳﺒﺎﺗﻪ‬ ‫وﻣﻼﺑﺴﺎﺗﻪ وأﻣﺎﻛﻦ ﻧﺰوﻟﻪ‪ ،‬وﻣﻦ ذﻟﻚ ﻣﺎ ورد ﻋﻦ ﻋﺒﺪاﻟﻠﻪ ﺑﻦ ﻣﺴﻌﻮد ﻟﻪ أﻧﻪ ﻗﺎل‪» :‬واﻟﻠﻪ اﻟﺬي ﻻ إﻟﻪ ﻏﻴﺮه ﻣﺎ أﻧﺰﻟﺖ ﺳﻮرة ﻣﻦ ﻛﺘﺎب‬ ‫اﻟﻠﻪ إﻻ وأﻧﺎ أﻋﻠﻢ أﻳﻦ ﻧﺰﻟﺖ‪ ،‬وﻻ أﻧﺰﻟﺖ آﻳﺔ ﻛﺘﺎب اﻟﻠﻪ إﻻ وأﻧﺎ أﻋﻠﻢ ﻓﻴﻤﻦ ﻧﺰﻟﺖ‪ ،‬وﻟﻮ أﻋﻠﻢ أﺣﺪ ًا أﻋﻠﻢ ﻣﻨﻲ ﺑﻜﺘﺎب اﻟﻠﻪ ﺗﺒﻠﻐﻪ اﻹﺑﻞ‬ ‫ﻟﺮﻛﺒﺖ إﻟﻴﻪ«‪.‬‬ ‫وأﻳﻀ ًﺎ ﻣﺎ أﺧﺮﺟﻪ اﻟﺒﺨﺎري ﻋﻦ ﻃﺎرق ﺑﻦ ﺷﻬﺎب أن أﻧﺎﺳ ًﺎ ﻣﻦ اﻟﻴﻬﻮد ﻗﺎﻟﻮا ‪ :‬ﻟﻮ ﻧﺰﻟﺖ ﻫﺬه اﻵﻳﺔ ﻓﻴﻨﺎ ﻻ ﺗﺨﺬﻧﺎ ذﻟﻚ اﻟﻴﻮم ﻋﻴﺪ ًا‪ ،‬ﻓﻘﺎل‬ ‫ﻋﻤﺮ‪ :‬أﻳﻪ آﻳﺔ؟ ﻓﻘﺎﻟﻮا ‪ :‬واﻟﻴﻮم أﻛﻤﻠﺖ ﻟﻜﻢ دﻳﻨﻜﻢ وأﺗﻤﻤﺖ ﻋﻠﻴﻜﻢ ﻧﻌﻤﺘﻲ ورﺿﻴﺖ ﻟﻜﻢ اﻹﺳﻼم دﻳﻨﺎ \" ﻓﻘﺎل ﻋﻤﺮ‪ :‬إﻧﻲ ﻷﻋﻠﻢ أي‬ ‫ﻣﻜﺎن أﻧﺰﻟﺖ‪ ،‬أﻧﺰﻟﺖ ورﺳﻮل اﻟﻠﻪ ﷺ واﻗﻒ ﺑﻌﺮﻓﺔ«‪.‬‬ ‫وﻓﻲ ﻋﺼﺮ اﻟﺘﺎﺑﻌﻴﻦ ﻧﺠﺪ أﻧﻬﻢ اﻫﺘﻤﻮا أﻳﻀ ًﺎ ﺑﻀﺒﻂ اﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ ﻓﻲ اﻟﺴﻮر واﻵﻳﺎت‪ ،‬أﺧﺮج أﺑﻮ ﻧﻌﻴﻢ ﻋﻦ أﻳﻮب ﻗﺎل‪» :‬ﺳﺄل رﺟﻞ‬ ‫ﻋﻜﺮﻣﺔ ﻋﻦ آﻳﺔ ﻣﻦ اﻟﻘﺮآن‪ ،‬ﻓﻘﺎل‪ :‬ﻧﺰﻟﺖ ﻓﻲ ﺳﻔﺢ ذﻟﻚ اﻟﺠﺒﻞ‪ ،‬وأﺷﺎر إﻟﻰ ﺳﻠﻊ«‪.‬‬ ‫ﻛﻤﺎ ورد ﻋﻦ ﻋﻜﺮﻣﺔ واﻟﺤﺴﻦ اﻟﺒﺼﺮي أﻧﻬﻤﺎ ﻗﺎﻻ‪» :‬أﻧﺰل اﻟﻠﻪ ﻣﻦ اﻟﻘﺮآن ﺑﻤﻜﺔ اﻗﺮأ ﺑﺎﺳﻢ رﺑﻚ‪ ،‬ون‪ ،‬واﻟﻤﺰﻣﻞ‪ ....‬ﺛﻢ ﻗﺎﻻ ‪ :‬وﻣﺎ ﻧﺰل‬ ‫ﺑﺎﻟﻤﺪﻳﻨﺔ وﻳﻞ ﻟﻠﻤﻄﻔﻔﻴﻦ‪ ،‬واﻟﺒﻘﺮة‪ ،‬وآل ﻋﻤﺮان‪\"...‬‬ ‫ﺛﻢ ﺟﺎء ﺑﻌﺪ ﻫﺬه اﻟﻤﺮﺣﻠﺔ ﻣﺮﺣﻠﺔ اﻟﺘﺄﻟﻴﻒ واﻟﺘﺪوﻳﻦ‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪186‬‬ ‫اﻟﺘﺸﺠﻴﺮ‬ ‫ﻧﺸﺄة ﻋﻠﻢ اﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ‬ ‫ﺑﺪأت ﻋﻨﺎﻳﺔ اﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ ﻣﻦ ﻋﺼﺮ اﻟﺼﺤﺎﺑﺔ رﺿﻮان اﻟﻠﻪ ﻋﻠﻴﻬﻢ‬ ‫اﻟﺬﻳﻦ ﺣﻀﺮوا ﻧﺰول اﻟﻘﺮآن اﻟﻜﺮﻳﻢ وﻋﺮﻓﻮا ﻣﻨﺎﺳﺒﺎﺗﻪ وﻣﻼﺑﺴﺎﺗﻪ‪.‬‬ ‫وﻓﻲ ﻋﺼﺮ اﻟﺘﺎﺑﻌﻴﻦ ﻧﺠﺪ أﻧﻬﻢ اﻫﺘﻤﻮا أﻳﻀ ًﺎ‬ ‫ﺑﻀﺒﻂ اﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ ﻓﻲ اﻟﺴﻮر واﻵﻳﺎت‬ ‫ﺛﻢ ﺟﺎء ﺑﻌﺪ ﻫﺬه اﻟﻤﺮﺣﻠﺔ‬ ‫ﻣﺮﺣﻠﺔ اﻟﺘﺄﻟﻴﻒ واﻟﺘﺪوﻳﻦ‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪187‬‬ ‫ﺷﺮح اﻟﺘﺸﺠﻴﺮ‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪188‬‬ ‫أﺳﺌﻠﺔ ﻣﻘﺎﻟﻴﺔ‬ ‫س‪ : 1‬ﺗﻜﻠﻢ ﻋﻦ ﻧﺸﺄة ﻋﻠﻢ اﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ؟‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫اﻟﺨﻴﺎرات‬ ‫ﺗﻤﺎرﻳﻦ ﺗﻄﺒﻴﻘﻴﺔ‬ ‫ﺻﺢ ﺧﻄﺄ‬ ‫ﺻﺢ ﺧﻄﺄ‬ ‫‪ -1‬ﺑﺪأت ﻋﻨﺎﻳﺔ اﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ ﻓﻲ ﻋﺼﺮ اﻟﺘﺎﺑﻌﻴﻦ‪:‬‬ ‫ﺻﺢ ﺧﻄﺄ‬ ‫‪ -2‬ﻓﻲ ﻋﺼﺮ اﻟﺼﺤﺎﺑﺔ ﻧﺠﺪ أﻧﻬﻢ اﻫﺘﻤﻮا ﺑﻀﺒﻂ اﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ ﻓﻲ اﻟﺴﻮر واﻵﻳﺎت‪:‬‬ ‫‪ -3‬اﻟﻤﺮﺣﻠﺔ اﻟﺜﺎﻟﺜﺔ ﻫﻲ ﻣﺮﺣﻠﺔ اﻟﺘﺄﻟﻴﻒ واﻟﺘﺪوﻳﻦ‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪189‬‬ ‫اﻟﻤﺴﺄﻟﺔ اﻟﺜﺎﻟﺜﺔ ‪ :‬أﻫﻢ اﻟﻤﺆﻟﻔﺎت ﺑﺎﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ اﻟﻤﺘﻦ‬ ‫أﻫﻢ اﻟﻤﺆﻟﻔﺎت ﺑﺎﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ‬ ‫إن ﻣﻦ اﻟﻤﺒﺎﺣﺚ اﻟﻤﺘﺼﻠﺔ ﺑﻌﻠﻢ اﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ ﻧﺰول اﻟﻘﺮآن اﻟﻜﺮﻳﻢ وﺗﻨﺰﻻﺗﻪ ﺣﻴﺚ ﻳﺘﺤﺪﺛﺎن ﻋﻦ ﻣﻨﺎزل اﻟﻘﺮآن آﻳﺔ آﻳﺔ ﺿﺒﻄ ًﺎ ﻳﺤﺪد‬ ‫اﻟﺰﻣﺎن واﻟﻤﻜﺎن‪ ،‬وﻟﻬﺬا ﻓﺎﻟﻤﺆﻟﻔﺎت ﻓﻲ ﻧﺰول اﻟﻘﺮآن وﺗﻨﺰﻻﺗﻪ داﺧﻠﺔ ﻓﻲ اﻟﺘﺄﻟﻴﻒ ﺑﺎﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ‪.‬‬ ‫وﻗﺪ ﺟﺎء اﻟﺘﺄﻟﻴﻒ ﻓﻴﻪ ﻋﻠﻰ ﻣﻨﺤﻴﻴﻦ‪:‬‬ ‫اﻟﻤﻨﺤﻰ اﻷول‪ :‬اﻟﺘﺄﻟﻴﻒ ﻓﻴﻪ ﻣﻦ ﺧﻼل ﺣﺼﺮ اﻵﻳﺎت واﻟﺴﻮر وﺑﻴﺎن اﻟﻤﻜﻲ ﻣﻨﻬﺎ واﻟﻤﺪﻧﻲ وأﻫﻢ اﻟﻤﺆﻟﻔﺎت ﻓﻴﻪ ‪:‬‬ ‫‪-١‬ﻧﺰول اﻟﻘﺮآن ﻟﻠﻀﺤﺎك ﺑﻦ ﻣﺰاﺣﻢ اﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ )‪١٠٤‬ﻫـ(‪.‬‬ ‫‪ -٢‬ﻧﺰول اﻟﻘﺮآن ﻟﻌﻜﺮﻣﺔ اﻟﺒﺮﺑﺮي اﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ )‪١٠٥‬ﻫـ(‪.‬‬ ‫‪ -٣‬ﻧﺰول اﻟﻘﺮآن ﻟﻠﺤﺴﻦ ﺑﻦ أﺑﻲ اﻟﺤﺴﻦ اﻟﺒﺼﺮي اﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ )‪١١٠‬ﻫـ(‪.‬‬ ‫‪-٤‬ﺗﻨﺰﻳﻞ اﻟﻘﺮآن ﻟﻤﺤﻤﺪ ﺑﻦ ﻣﺴﻠﻢ ﺑﻦ ﺷﻬﺎب اﻟﺰﻫﺮي اﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ )‪١٢٤‬ﻫـ( وﻫﻲ رﺳﺎﻟﺔ ﻣﺨﺘﺼﺮة ﻓﻲ ﺗﺮﺗﻴﺐ اﻟﺴﻮر اﻟﻤﻜﻴﺔ‬ ‫واﻟﻤﺪﻧﻴﺔ‪ ،‬وﻗﺪ ﻃﺒﻌﺖ ﻓﻲ ﻣﺠﻠﺔ اﻟﻤﺠﻤﻊ اﻟﻌﻠﻤﻲ اﻟﻌﺮاﻗﻲ ﺑﺘﺤﻘﻴﻖ د‪ .‬ﺣﺎﺗﻢ ﺻﺎﻟﺢ اﻟﻀﺎﻣﻦ‪.‬‬ ‫‪ -٥‬ﻓﻀﺎﺋﻞ اﻟﻘﺮآن وﻣﺎ أﻧﺰل ﻣﻦ اﻟﻘﺮآن ﺑﻤﻜﺔ وﻣﺎ أﻧﺰل ﺑﺎﻟﻤﺪﻳﻨﺔ ﻷﺑﻲ ﻋﺒﺪاﻟﻠﻪ ﻣﺤﻤﺪ ﺑﻦ أﻳﻮب ﺑﻦ اﻟﻀﺮﻳﺲ اﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ )‪٢٩٤‬ﻫـ(‪،‬‬ ‫وﻗﺪ ﺣﻘﻖ ﻛﺘﺎﺑﻪ اﻟﺪﻛﺘﻮر‪ /‬ﻣﺴﻔﺮ ﺑﻦ ﺳﻌﻴﺪ اﻟﻐﺎﻣﺪي وﺣﺼﻞ ﺑﻪ ﻋﻠﻰ درﺟﺔ اﻟﻤﺎﺟﺴﺘﻴﺮ‪ ،‬ﻛﻤﺎ ﻃﺒﻊ ﺑﺘﺤﻘﻴﻖ‪/‬ﻏﺰوة ﺑﺪﻳﺮ‪.‬‬ ‫‪ -٦‬ﺑﻴﺎن ﻋﺪد ﺳﻮر اﻟﻘﺮآن وآﻳﺎﺗﻪ وﻛﻠﻤﺎﺗﻪ وﻣﻜﻴﻪ وﻣﺪﻧﻴﻪ‪ ،‬ﻻﺑﻦ ﻋﺒﺪاﻟﻜﺎﻓﻲ أﺑﻲ اﻟﻘﺎﺳﻢ ﻋﻤﺮ ﺑﻦ ﻣﺤﻤﺪ اﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ )‪٤٠٠‬ﻫـ( وﻻ‬ ‫زال ﻣﺨﻄﻮﻃ ًﺎ‪ ،‬وﻫﻮ ﻣﻦ اﻟﻜﺘﺐ اﻟﺘﻲ اﻋﺘﻤﺪﺗﻬﺎ اﻟﻠﺠﻨﺔ اﻟﺘﻲ أﺷﺮﻓﺖ ﻋﻠﻰ ﻃﺒﺎﻋﺔ ﻣﺼﺤﻒ اﻟﻤﺪﻳﻨﺔ اﻟﻨﺒﻮﻳﺔ‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪190‬‬ ‫‪ -٧‬اﻟﺘﻨﺰﻳﻞ وﺗﺮﺗﻴﺒﻪ‪ ،‬ﻷﺑﻲ اﻟﻘﺎﺳﻢ اﻟﺤﺴﻦ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ اﻟﺤﺴﻦ ﺑﻦ ﺣﺒﻴﺐ اﻟﻨﻴﺴﺎﺑﻮري اﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ )‪٤٠٦‬ﻫـ(‬ ‫وﻗﺪ ﺣﻘﻘﻪ ﻣﺤﻤﺪ ﻋﺒﺪاﻟـﻜـﺮﻳـﻢ اﻟﺮاﺿﻲ وﻧﺸﺮ ﻓﻲ ﻣﺠﻠﺔ اﻟﻤﻮرد‪.‬‬ ‫‪ -٨‬اﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ‪ ،‬ﻟﻤﻜﻲ ﺑﻦ أﺑﻲ ﻃﺎﻟﺐ اﻟﻘﻴﺴﻲ اﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ )‪٤٣٧‬ﻫـ(‪.‬‬ ‫‪ -٩‬اﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ ﻓﻲ اﻟﻘﺮآن‪ ،‬ﻟﻌﺒﺪاﻟﻌﺰﻳﺰ ﺑﻦ أﺣﻤﺪ اﻟﻌﺰ اﻟﺪﻳﺮﻳﻨﻲ اﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ )‪٦٩٤‬ﻫـ( وﻟﻌﻞ ﻫﺬا اﻟﻜﺘﺎب ﻫﻮ ﻣﻨﻈﻮﻣﺘﻪ ﻓﻲ‬ ‫اﻟﺘﻔﺴﻴﺮ ﺑﺎﺳﻢ »اﻟﺘﻴﺴﻴﺮ ﻓﻲ ﻋﻠﻢ اﻟﺘﻔﺴﻴﺮ« وﻓﻲ أﺑﻴﺎﺗﻬﺎ ﺣﺪﻳﺚ ﻋﻦ اﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ‪ - ١٠ .‬ﺗﻘﺮﻳﺐ اﻟﻤﺄﻣﻮل ﻓﻲ ﺗﺮﺗﻴﺐ اﻟﻨﺰول‪،‬‬ ‫ﻟﺒﺮﻫﺎن اﻟﺪﻳﻦ إﺑﺮاﻫﻴﻢ ﺑﻦ ﻋﻤﺮ اﻟﺠﻌﺒﺮي اﻟﻤﺘﻮﻓﻰ ﺳﻨﺔ )‪٧٣٢‬ﻫـ(‪ ،‬وﻫﻲ ﻣﻨﻈﻮﻣﺔ ﻓﻲ ﺗﺮﺗﻴﺐ ﻧﺰول اﻟﻘﺮآن اﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ‪.‬‬ ‫اﻟﻤﻨﺤﻰ اﻟﺜﺎﻧﻲ‪ :‬اﻟﺘﺄﻟﻴﻒ ﻓﻴﻪ ﺑﺠﻌﻠﻪ ﺑﺎﺑ ًﺎ ﻣﻦ أﺑﻮاب ﻋﻠﻮم اﻟﻘﺮآن اﻟﻜﺮﻳﻢ‪ ،‬وﻻ ﻳﻜﺎد ﻣﺆﻟﻒ ﻓﻲ ﻋﻠﻮم اﻟﻘﺮآن اﻟﻜﺮﻳﻢ إﻻ وﻳﺘﺤﺪث ﻋﻨﻪ‪.‬‬ ‫وﻫﻨﺎك ﻣﺆﻟﻔﺎت ﻣﻌﺎﺻﺮة ﺗﻨﺎوﻟﺘﻪ ﺑﺎﻟﺪراﺳﺔ واﻟﺘﺤﻠﻴﻞ وﻣﻨﻬﺎ ‪:‬‬ ‫ا‪ .‬أﻫﻢ ﺧﺼﺎﺋﺺ اﻟﺴﻮر واﻵﻳﺎت اﻟﻤﻜﻴﺔ وﻣﻘﺎﺻﺪﻫﺎ ‪ ،‬ﻟﻠﺪﻛﺘﻮر‪ /‬أﺣﻤﺪ ﻋﺒﺎس اﻟﺒﺪوي‪.‬‬ ‫‪ - ٢‬ﺧﺼﺎﺋﺺ اﻟﺴﻮر اﻟﻤﺪﻧﻴﺔ ﺿﻮاﺑﻄﻬﺎ وﻣﻘﺎﺻﺪﻫﺎ‪ ،‬ﻟﻠﺪﻛﺘﻮر‪ /‬ﻋﺎدل أﺑﻲ اﻟﻌﻼ‪.‬‬ ‫‪ -٣‬اﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ ﻓﻲ اﻟﻘﺮآن اﻟﻜﺮﻳﻢ دراﺳﺔ ﺗﺄﺻﻴﻠﻴﺔ ﻧﻘﺪﻳﺔ ﻟﻠﺴﻮر واﻵﻳﺎت ﻣﻦ أول اﻟﻘﺮآن إﻟﻰ ﻧﻬﺎﻳﺔ ﺳﻮرة اﻹﺳﺮاء‪ ،‬ﻟﻠﺪﻛﺘﻮر‪/‬‬ ‫ﻋﺒﺪاﻟﺮزاق ﺣﺴﻴﻦ أﺣﻤﺪ‪.‬‬ ‫‪ -٤‬ﺗﺤﺮﻳﺮ اﻟﻘﻮل ﻓﻲ اﻟﺴﻮر واﻵﻳﺎت اﻟﻤﻜﻴﺔ واﻟﻤﺪﻧﻴﺔ ﻣﻦ أول ﺳﻮرة اﻟﻜﻬﻒ إﻟﻰ آﺧﺮ ﺳﻮرة اﻟﻨﺎس‪) ،‬رﺳﺎﻟﺔ دﻛﺘﻮراه( ﻟﻠﺪﻛﺘﻮر‬ ‫ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪاﻟﻌﺰﻳﺰ اﻟﻔﺎﻟﺢ‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪191‬‬ ‫ﻣﻼﺣﻈﺎت‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪192‬‬ ‫ﺟﺎء اﻟﺘﺄﻟﻴﻒ ﺑﺎﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ ﻋﻠﻰ ﻣﻨﺤﻨﻴﻴﻦ‬ ‫اﻟﺘﺸﺠﻴﺮ‬ ‫اﻟﻤﻨﺤﻨﻰ اﻟﺜﺎﻧﻲ‬ ‫اﻟﻤﻨﺤﻨﻰ اﻷول‬ ‫اﻟﺘﺄﻟﻴﻒ ﻳﺠﻌﻠﻪ ﺑﺎﺑ ًﺎ ﻣﻦ أﺑﻮاب ﻋﻠﻮم اﻟﻘﺮآن‬ ‫اﻟﺘﺄﻟﻴﻒ ﻓﻴﻪ ﻣﻦ ﺧﻼل ﺣﺼﺮ اﻵﻳﺎت واﻟﺴﻮر‬ ‫اﻟﻜﺮﻳﻢ وﻻ ﻳﻜﺎد ﻣﺆﻟﻒ ﻓﻲ اﻟﻘﺮآن إﻻ‬ ‫وﺑﻴﺎن اﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ‪ ،‬وأﻫﻢ اﻟﻤﺆﻟﻔﺎت‪:‬‬ ‫وﻳﺘﺤﺪث ﻋﻨﻪ‪ ،‬وأﻫﻢ اﻟﻤﺆﻟﻔﺎت‪:‬‬ ‫ﻧﺰول اﻟﻘﺮآن‬ ‫ﻧﺰول اﻟﻘﺮآن‬ ‫أﻫﻢ ﺧﺼﺎﺋﺺ اﻟﺴﻮر واﻵﻳﺎت اﻟﻤﻜﻴﺔ‬ ‫)ﻋﻜﺮﻣﺔ اﻟﺒﺮﺑﺮي(‬ ‫)اﻟﻀﺤﺎك ﺑﻦ ﻣﺰاﺣﻢ(‬ ‫ﻟﻠﺪﻛﺘﻮر أﺣﻤﺪ ﻋﺒﺎس اﻟﺒﺪوي‬ ‫ﺗﻨﺰﻳﻞ اﻟﻘﺮآن‬ ‫ﻧﺰول اﻟﻘﺮآن‬ ‫ﺧﺼﺎﺋﺺ اﻟﺴﻮر اﻟﻤﺪﻧﻴﺔ وﺿﻮاﺑﻄﻬﺎ‬ ‫)اﻟﺰﻫﺮي(‬ ‫)اﻟﺤﺴﻦ اﻟﺒﺼﺮي(‬ ‫وﻣﻘﺎﺻﺪﻫﺎ ﻟﻠﺪﻛﺘﻮر ﻋﺎدل أﺑﻲ اﻟﻌﻼ‬ ‫اﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ ﻓﻲ اﻟﻘﺮآن اﻟﻜﺮﻳﻢ دراﺳﺔ ﺗﺄﺻﻴﻠﻴﺔ‬ ‫ﺑﻴﺎن ﻋﺪد ﺳﻮر اﻟﻘﺮآن وآﻳﺎﺗﻪ‬ ‫ﻓﻀﺎﺋﻞ اﻟﻘﺮآن وﻣﺎ أﻧﺰل ﻣﻦ‬ ‫ﻧﻘﺪﻳﺔ ﻟﻠﺴﻮر واﻵﻳﺎت ﻣﻦ أول اﻟﻘﺮآن إﻟﻰ ﻧﻬﺎﻳﺔ‬ ‫وﻛﻠﻤﺎﺗﻪ وﻣﻜﻴﺔ وﻣﺪﻧﻴﺔ‬ ‫اﻟﻘﺮآن ﺑﻤﻜﺔ وﻣﺎ أﻧﺰل‬ ‫)ﻋﻤﺮ ﺑﻦ ﻣﺤﻤﺪ(‬ ‫ﺳﻮرة اﻹﺳﺮاء ﻟﻠﺪﻛﺘﻮر ﻋﺒﺪ اﻟﺮازق ﺣﺴﻴﻦ أﺣﻤﺪ‬ ‫ﺑﺎﻟﻤﺪﻳﻨﺔ )ﻣﺤﻤﺪ اﻟﻀﺮﻳﺲ(‬ ‫ﺗﺤﺮﻳﺮ اﻟﻘﻮل ﻓﻲ اﻟﺴﻮر واﻵﻳﺎت اﻟﻤﻜﻴﺔ واﻟﻤﺪﻧﻴﺔ‬ ‫اﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ‬ ‫اﻟﺘﻨﺰﻳﻞ وﺗﺮﺗﻴﺒﻪ‬ ‫ﻣﻦ أول ﺳﻮرة اﻟﻜﻬﻒ إﻟﻰ آﺧﺮ ﺳﻮرة اﻟﻨﺎس‬ ‫)ﻣﻜﻲ اﻟﻘﻴﺴﻲ(‬ ‫)اﻟﻨﻴﺴﺎﺑﻮري(‬ ‫ﻟﻠﺪﻛﺘﻮر ﻣﺤﻤﺪ ﻋﺒﺪ اﻟﻌﺰﻳﺰ اﻟﻔﺎﻟﺢ‬ ‫ﺗﻘﺮﻳﺐ اﻟﻤﺄﻣﻮل ﻓﻲ ﺗﺮﺗﻴﺐ‬ ‫اﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ ﻓﻲ‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬ ‫اﻟﻨﺰول )اﻟﺠﻌﺒﺮي(‬ ‫اﻟﻘﺮآن )اﻟﺪﻳﺮﻳﻨﻲ(‬

‫‪193‬‬ ‫ﺷﺮح اﻟﺘﺸﺠﻴﺮ‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪194‬‬ ‫أﺳﺌﻠﺔ ﻣﻘﺎﻟﻴﺔ‬ ‫س‪ : 1‬ﺟﺎء اﻟﺘﺄﻟﻴﻒ ﺑﺎﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ ﻋﻠﻰ ﻣﻨﺤﻨﻴﻴﻦ‪ ،‬ﻣﺎ ﻫﻤﺎ؟ واذﻛﺮ أﻫﻢ اﻟﻤﺆﻟﻔﺎت ﻓﻲ ﻛﻞ ﻣﺒﺤﺚ؟‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫ﺧﻄﺄ‬ ‫اﻟﺨﻴﺎرات‬ ‫ﺗﻤﺎرﻳﻦ ﺗﻄﺒﻴﻘﻴﺔ‬ ‫اﻟﻤﻨﺤﻰ اﻟﺜﺎﻧﻲ‬ ‫ﺻﺢ‬ ‫‪ -1‬ﺟﺎء اﻟﺘﺄﻟﻴﻒ ﺑﺎﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ ﻋﻠﻰ ﻣﻨﺤﻰ واﺣﺪ‪.‬‬ ‫اﻟﺰﻫﺮي‬ ‫اﻟﻤﻨﺤﻰ اﻷول‬ ‫‪ -2‬ﺟﺎء اﻟﺘﺄﻟﻴﻒ ﻓﻴﻪ ﻣﻦ ﺧﻼل ﺣﺼﺮ اﻵﻳﺎت واﻟﺴﻮر وﺑﻴﺎن اﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ‪.‬‬ ‫اﻟﻀﺤﺎك‬ ‫‪ -3‬إن ﻛﺘﺎب »ﻧﺰول اﻟﻘﺮآن« ﻫﻮ ﻟــ ‪:‬‬ ‫ﺧﻄﺄ‬ ‫ﺻﺢ‬ ‫‪ -4‬ﻛﺘﺎب »اﻟﺘﻨﺰﻳﻞ وﺗﺮﺗﻴﺒﻪ« ﻟﻠﻨﻴﺴﺎﺑﻮري‪ ،‬ﺟﺎء اﻟﺘﺄﻟﻴﻒ ﻓﻴﻪ ﻣﻦ ﺧﻼل ﺣﺼﺮ اﻵﻳﺎت‬ ‫د‪ .‬أﺣﻤﺪ اﻟﺒﺪوي‬ ‫د‪ .‬أﺑﻮ اﻟﻌﻼ‬ ‫واﻟﺴﻮر‪.‬‬ ‫‪ -5‬ﻛﺘﺎب »ﺧﺼﺎﺋﺺ اﻟﺴﻮر اﻟﻤﺪﻧﻴﺔ وﺿﻮاﺑﻄﻬﺎ وﻣﻘﺎﺻﺪﻫﺎ«‪ ،‬ﻫﻮ ﻟــ ‪:‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪195‬‬ ‫اﻟﻤﺴﺄﻟﺔ اﻟﺮاﺑﻌﺔ ‪ :‬اﻟﻔﺎﺋﺪة ﻣﻦ دراﺳﺔ اﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ اﻟﻤﺘﻦ‬ ‫اﻟﻔﺎﺋﺪة ﻣﻦ دراﺳﺔ ﻋﻠﻢ اﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ‬ ‫ﻟﺪراﺳﺔ ﻋﻠﻢ اﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ ﻓﻮاﺋﺪ ﻋﺪﻳﺪة ﻣﻦ أﻫﻤﻬﺎ ‪:‬‬ ‫‪ - ١‬أﻧﻪ ﻳﻌﺮف ﺑﻪ اﻟﻨﺎﺳﺦ واﻟﻤﻨﺴﻮخ ﻓﻴﻤﺎ ﻟﻮ وردت آﻳﺘﺎن ﻣﺘﻌﺎرﺿﺘﺎن وإﺣﺪاﻫﻤﺎ ﻣﻜﻴﺔ واﻷﺧﺮى ﻣﺪﻧﻴﺔ ﻓﺈﻧﻨﺎ ﻧﺤﻜﻢ ﺑﻨﺴﺦ اﻟﺜﺎﻧﻴﺔ‬ ‫ﻟﻸوﻟﻰ ﻟﺘﺄﺧﺮﻫﺎ ﻋﻨﻬﺎ‪.‬‬ ‫‪ - ٢‬اﻻﺳﺘﻌﺎﻧﺔ ﺑﻪ ﻓﻲ ﻓﻬﻢ اﻵﻳﺔ وﺗﻔﺴﻴﺮﻫﺎ‪ ،‬ﻓﻤﺜ ًﻼ ﺳﻮرة اﻟﻜﺎﻓﺮون ﻣﻦ ﻗﺮأﻫﺎ وﻟﻢ ﻳﻌﻠﻢ زﻣﻦ ﻧﺰوﻟﻬﺎ‪ ،‬وﻫﻞ ﻫﻲ ﻣﻜﻴﺔ أو ﻣﺪﻧﻴﺔ؟‬ ‫ﻇﻦ أن اﻟﺠﻬﺎد ﻏﻴﺮ مکﻟﻒ ﺑﻪ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﻟﻜﻢ دﻳﻨﻜﻢ وﻟﻲ دﻳﻦ \" ﻟﻜﻦ إذا ﻋﻠﻢ أن ﻫﺬه اﻟﺴﻮرة ﻣﻜﻴﺔ وأﻧﻬﺎ ﻧﺰﻟﺖ ﺣﻴﻦ ﻗﺎل‬ ‫ﺑﻌﺾ ﺻﻨﺎدﻳﺪ ﻛﻔﺎر ﻗﺮﻳﺶ ﻟﺮﺳﻮل اﻟﻠﻪ ﷺ‪» :‬ﺗﻌﺎل ﻳﺎ ﻣﺤﻤﺪ ﻧﻌﺒﺪ إﻟﻬﻚ ﻳﻮﻣﺎ‪ ،‬وﺗﻌﺒﺪ آﻟﻬﺘﻨﺎ ﻳﻮﻣﺎ« أدرك أن ﻫﺬه اﻟﺴﻮرة ﻋﻼج‬ ‫ﻟﻠﻤﺮﺣﻠﺔ اﻟﺘﻲ ﻛﺎن ﻓﻴﻬﺎ اﻟﺮﺳﻮل ﻓﻲ ﻣﻜﺔ وﻟﻴﺴﺖ دﻟﻴﻼ ﻋﻠﻰ ﻋﺪم ﻣﺸﺮوﻋﻴﺔ اﻟﺠﻬﺎد ﻛﻤﺎ ﻧﺰﻟﺖ ﺑﺬﻟﻚ اﻵﻳﺎت اﻷﺧﺮى ﻓﻲ اﻟﻤﺪﻳﻨﺔ‪.‬‬ ‫‪ - ٣‬ﻳﻤﻜﻦ اﻻﺳﺘﻔﺎدة ﻣﻦ اﻵﻳﺎت اﻟﻤﻜﻴﺔ واﻟﻤﺪﻧﻴﺔ ﻓﻲ ﻣﻌﺮﻓﺔ أﺳﻠﻮب اﻟﺪﻋﻮة إﻟﻰ اﻟﻠﻪ‪ ،‬ﻓﺈن ﻟﻜﻞ ﻣﻘﺎم ﻣﻘﺎ ًﻻ‪ ،‬ﻓﺎﻷﺳﻠﻮب‬ ‫واﻟﺨﻄﺎب ﻓﻲ اﻵﻳﺎت اﻟﻤﻜﻴﺔ ﻳﺨﺘﻠﻒ ﻋﻨﻪ ﻓﻲ اﻵﻳﺎت اﻟﻤﺪﻧﻴﺔ ﺑﺎﺧﺘﻼف اﻟﻨﺎس وﻣﻌﺘﻘﺪاﺗﻬﻢ وأﺣﻮال ﺑﻴﺌﺘﻬﻢ‪.‬‬ ‫‪ - ٤‬إﻣﻜﺎن ﻋﻦ ﻃﺮﻳﻖ ﻣﻌﺮﻓﺔ اﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ ﻣﻌﺮﻓﺔ ﺗﺎرﻳﺦ اﻟﺪﻋﻮة وﺳﻴﺮة اﻟﺮﺳﻮل ﷺ ﺑﺪء ﻣﻦ اﻟﻌﻬﺪ اﻟﻤﻜﻲ ﻣﻦ ﺣﻴﺚ ﻧﺰول‬ ‫اﻟﻮﺣﻲ واﻧﺘﻬﺎء ﺑﺎﻟﻌﻬﺪ اﻟﻤﺪﻧﻲ ﺣﺘﻰ آﺧﺮ اﻵﻳﺎت ﻧﺰوﻻ‪.‬‬ ‫‪ - ٥‬إن ﻣﻌﺮﻓﺔ اﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ ﻣﻦ اﻟﻤﺒﺎﺣﺚ اﻟﻤﻬﻤﺔ ﻟﻤﻦ أراد أن ﻳﻔﺴﺮ اﻟﻘﺮآن اﻟﻜﺮﻳﻢ‪ ،‬ﻗﺎل اﻟﺸﺎﻓﻌﻲ‪» :‬ﻻ ﻳﺤﻞ ﻷﺣﺪ أن ﻳﻔﺘﻲ‬ ‫ﻓﻲ دﻳﻦ اﻟﻠﻪ إﻻ رﺟ ًﻼ ﻋﺎرﻓ ًﺎ ﺑﻜﺘﺎب اﻟﻠﻪ ﺑﻨﺎﺳﺨﻪ وﻣﻨﺴﻮﺧﻪ‪ ،‬وﺑﻤﺤﻜﻤﻪ وﻣﺘﺸﺎﺑﻬﻪ ‪ ،‬وﺗﺄوﻳﻠﻪ وﺗﻨﺰﻳﻠﻪ‪ ،‬وﻣﻜﻴﻪ وﻣﺪﻧﻴﻪ‪ ،‬وﻣﺎ أرﻳﺪ ﺑﻪ‪،‬‬ ‫وﻓﻴﻤﺎ أﻧﺰل‪ ،‬ﺛﻢ ﺑﻌﺪ ذﻟﻚ ﻳﻜﻮن ﺑﺼﻴﺮ ًا ﺑﺤﺪﻳﺚ رﺳﻮل اﻟﻠﻪ ﷺ‪.«...‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪196‬‬ ‫اﻟﺘﺸﺠﻴﺮ‬ ‫ﻟﺪراﺳﺔ ﻋﻠﻢ اﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ ﻓﻮاﺋﺪ ﻋﺪﻳﺪة ﻣﻦ أﻫﻤﻬﺎ‬ ‫ﻳﻌﺮف ﺑﻪ اﻟﻨﺎﺳﺦ واﻟﻤﻨﺴﻮخ ﻓﻴﻤﺎ ﻟﻮ وردت آﻳﺘﺎن ﻣﺘﻌﺎرﺿﺘﺎن إﺣﺪاﻫﻤﺎ ﻣﻜﻴﺔ‬ ‫واﻷﺧﺮى ﻣﺪﻧﻴﺔ ﻓﺈﻧﻨﺎ ﻧﺤﻜﻢ ﺑﻨﺴﺦ اﻟﺜﺎﻧﻴﺔ ﻟﻸوﻟﻰ ﻟﺘﺄﺧﺮﻫﺎ ﻋﻨﻬﺎ‪.‬‬ ‫اﻹﺳﺘﻌﺎﻧﺔ ﺑﻪ ﻓﻲ ﻓﻬﻢ اﻵﻳﺔ وﺗﻔﺴﻴﺮﻫﺎ‬ ‫اﻹﺳﺘﻔﺎدة ﺑﻪ ﻓﻲ ﻣﻌﺮﻓﺔ أﺳﻠﻮب اﻟﺪﻋﻮة‬ ‫إﻟﻰ اﻟﻠﻪ ﻓﺈن ﻟﻜﻞ ﻣﻘﺎم ﻣﻘﺎل‪.‬‬ ‫ﻣﻌﺮﻓﺔ ﺗﺎرﻳﺦ اﻟﺪﻋﻮة وﺳﻴﺮة اﻟﺮﺳﻮل ﷺ ﺑﺪء ﻣﻦ اﻟﻌﻬﺪ اﻟﻤﻜﻲ ﻣﻦ ﺣﻴﺚ‬ ‫ﻧﺰول اﻟﻮﺣﻲ واﻧﺘﻬﺎﺋﻪ ﺑﺎﻟﻌﻬﺪ اﻟﻤﺪﻧﻲ ﺣﺘﻰ آﺧﺮ اﻵﻳﺎت ﻧﺰو ًﻻ‪.‬‬ ‫ﻣﻌﺮﻓﺔ اﻟﻤﻜﻲ واﻟﻤﺪﻧﻲ ﻣﻦ اﻟﻤﺒﺎﺣﺚ اﻟﻤﻬﻤﺔ‬ ‫ﻟﻤﻦ أراد أن ﻳﻔﺴﺮ اﻟﻘﺮآن اﻟﻜﺮﻳﻢ‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪197‬‬ ‫ﺷﺮح اﻟﺘﺸﺠﻴﺮ‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬