تقريب مقرر علوم القرآن

‫‪248‬‬ ‫وﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﻣﺜﻞ اﻟﺬﻳﻦ ﺣﻤﻠﻮا اﻟﺘﻮراة ﺛﻢ ﻟﻢ ﻳﺤﻤﻠﻮﻫﺎ ﻛﻤﺜﻞ اﻟﺤﻤﺎر ﻳﺤﻤﻞ أﺳﻔﺎرا \" ﻓﻬﻨﺎ ﺷﺒﻪ اﻟﻴﻬﻮد وﻗﺪ ﺣﻤﻠﻮا اﻟﺘﻮراة‬ ‫وﻗﺮؤﻫﺎ وﺣﻔﻈﻮا ﻣﺎ ﻓﻴﻬﺎ ﺛﻢ ﻟﻢ ﻳﻌﻤﻠﻮا ﺑﻤﺎ ﺟﺎء ﻓﻴﻬﺎ‪ ،‬ﺑﺤﺎل ﺣﻤﺎر ﻳﺤﻤﻞ أﺳﻔﺎر ًا ﻣﻦ اﻟﻜﺘﺐ اﻟﻨﺎﻓﻌﺔ وﻫﻮ ﺟﺎﻫﻞ ﺑﻤﻀﻤﻮﻧﻬﺎ‪ .‬ووﺟﻪ‬ ‫اﻟﺸﺒﻪ ‪ :‬ﺷﻘﺎء ﻛﻞ ﻣﻦ ﻋﻨﺪه ﻣﻨﺎﻓﻊ ﻋﻈﻴﻤﺔ‪ ،‬ﻟﻜﻦ ﻻ ﻳﺤﺼﻞ ﻋﻠﻰ ﺷﻲء ﻣﻨﻬﺎ‪ ،‬وﻏﺮض اﻟﺘﺸﺒﻴﻪ ‪ :‬ذم اﻟﻴﻬﻮد ﺑﺘﻠﻚ اﻟﺤﺎل وﺗﻘﺒﻴﺢ‪.‬‬ ‫ﻓﻬﺬه اﻷﻣﺜﻠﺔ اﻟﺜﻼﺛﺔ ﺻﺮح ﻓﻴﻬﺎ ﺑﺎﻟﺘﺸﺒﻴﻪ وذﻛﺮ أداﺋﻪ‪ :‬وﻫﻲ »ﻣﺜﻞ« و»اﻟﻜﺎف«‪.‬‬ ‫*وﻣﻦ أﻣﺜﻠﺔ اﻟﺘﺸﺒﻴﻪ اﻟﻀﻤﻨﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪\" :‬وﻻ ﻳﻐﺘﺐ ﺑﻌﻀﻜﻢ ﺑﻌﻀﺎ أﻳﺤﺐ أﺣﺪﻛﻢ أن ﻳﺄﻛﻞ ﻟﺤﻢ أﺧﻴﻪ ﻣﻴﺘﺎ ﻓﻜﺮﻫﺘﻤﻮه\" ﻓﻬﻨﺎ‬ ‫ﻣﺜﻞ اﻟﻠﻪ اﻟﻐﻴﺒﺔ ﺑﺄﻛﻞ اﻟﻤﻴﺘﺔ‪ ،‬ﻷن اﻟﻤﻴﺖ ﻻ ﻳﻌﻠﻢ ﺑﺄﻛﻞ ﻟﺤﻤﻪ‪ ،‬ﻛﺬﻟﻚ اﻟﺤﻲ ﻻ ﻳﻌﻠﻢ ﺑﻐﻴﺒﺔ ﻣﻦ اﻏﺘﺎﺑﻪ‪.‬‬ ‫وﻓﻴﻪ وﺟﻪ آﺧﺮ وﻫﻮ‪ :‬أﻧﻪ ﺷﺒﻪ ﺗﻤﺰﻳﻖ اﻟﻌﺮض ﺑﺘﻤﺰﻳﻖ ﻟﺤﻤﻪ‪ ،‬ﻓﻬﺬا اﻟﺘﺸﺒﻴﻪ واﻟﺘﻤﺜﻴﻞ ﺧﻼ ﻣﻦ أدوات اﻟﺘﺸﺒﻴﻪ‪ ،‬واﻛﺘﻔﻰ ﺑﺎﻻﺳﺘﻌﺎرة‬ ‫اﻟﺘﻲ ﻫﻲ ﺗﺸﺒﻴﻪ ﺿﻤﻨﻲ‪.‬‬ ‫*وﻣﻦ أﻣﺜﻠﺔ اﻟﻤﺜﻞ اﻟﺬي ﺧﻼ ﻣﻦ اﻟﺘﺸﺒﻴﻪ ﺑﻨﻮﻋﻴﻪ ‪ :‬اﻟﺘﺼﺮﻳﺤﻲ‪ ،‬واﻟﻀﻤﻨﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﻳﺎ أﻳﻬﺎ اﻟﻨﺎس ﺿﺮب ﻣﺜﻞ ﻓﺎﺳﺘﻤﻌﻮا ﻟﻪ إن‬ ‫اﻟﺬﻳﻦ ﺗﺪﻋﻮن ﻣﻦ دون اﻟﻠﻪ ﻟﻦ ﻳﺨﻠﻘﻮا ذﺑﺎﺑﺎ وﻟﻮ اﺟﺘﻤﻌﻮا ﻟﻪ وإن ﻳﺴﻠﺒﻬﻢ اﻟﺬﺑﺎب ﺷﻴﺌﺎ ﻻ ﻳﺴﺘﻨﻘﺬوه ﻣﻨﻪ ﺿﻌﻒ اﻟﻄﺎﻟﺐ‬ ‫واﻟﻤﻄﻠﻮب ‪ ،‬ﻣﺎ ﻗﺪروا اﻟﻠﻪ ﺣﻖ ﻗﺪره إن اﻟﻠﻪ ﻟﻘﻮي ﻋﺰﻳﺰ \"‪ ،‬ﻓﻬﻨﺎ ﺗﻤﺜﻴﻞ ﺣﻴﺚ ﻣﺜﻞ اﻟﻜﻔﺎر ﻓﻲ ﻋﺒﺎدﺗﻬﻢ ﻟﻐﻴﺮ اﻟﻠﻪ‪ ،‬ﻛﻤﺜﻞ اﻷﺻﻨﺎم‬ ‫اﻟﺘﻲ ﻻ ﺗﺴﺘﻄﻴﻊ أن ﺗﺨﻠﻖ ذﺑﺎﺑﺔ واﺣﺪة‪ .‬ﻗﺎل اﻟﺰﻣﺨﺸﺮي ‪ :‬وﺳﻤﻴﺖ ﻣﺜ ًﻼ ﺗﺸﺒﻴﻬ ًﺎ ﻟﻬﺎ ﺑﺒﻌﺾ اﻷﻣﺜﺎل‪ .‬ﻟﻜﻨﻪ ﻻ ﺗﺸﺒﻴﻪ ﻓﻴﻪ ﺗﺼﺮﻳﺢ‬ ‫وﻻ ﺿﻤﻨﻲ‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪249‬‬ ‫اﻟﻨﻮع اﻟﺜﺎﻧﻲ‪ :‬اﻷﻣﺜﺎل اﻟﻜﺎﻣﻨﺔ‪:‬‬ ‫وﻫﻲ اﻷﻣﺜﺎل اﻟﺘﻲ ﻟﻢ ﻳﺼﺮح ﻓﻴﻬﺎ ﺑﻠﻔﻆ اﻟﺘﻤﺜﻴﻞ أو ﻟﻢ ﺗﺪل ﻋﻠﻰ اﻟﺘﺸﺒﻴﻪ ﺗﺼﺮﻳﺤﺎ أو ﺿﻤﻨﻴ ًﺎ‪ ،‬وﻟﻜﻨﻬﺎ ﺗﺪل ﻋﻠﻰ ﻣﻌﺎن راﺋﻌﺔ ﻓﻲ‬ ‫إﻳﺠﺎز‪ ،‬وﻳﺪل ﻣﻀﻤﻮﻧﻬﺎ ﻋﻠﻰ ﻣﻌﻨﻰ ﻳﺸﺒﻪ ﻣﺜ ًﻼ ﻣﻦ أﻣﺜﺎل اﻟﻌﺮب‪ .‬وﺗﻌﺘﻤﺪ ﻋﻠﻰ ﻃﺮﻳﻘﺔ اﻟﺘﺨﺮﻳﺞ‪.‬‬ ‫وﻣﻤﻦ ﻋﺮف ﺑﺬﻟﻚ اﻟﺤﺴﻴﻦ ﺑﻦ اﻟﻔﻀﻞ ﺣﻴﺚ ﺳﺌﻞ ﻓﻘﻴﻞ ﻟﻪ‪ :‬إﻧﻚ ﺗﺨﺮج أﻣﺜﺎل اﻟﻌﺮب واﻟﻌﺠﻢ ﻣﻦ اﻟﻘﺮآن ﻓﻬﻞ ﺗﺠﺪ ﻓﻲ ﻛﺘﺎب اﻟﻠﻪ‬ ‫»ﺧﻴﺮ اﻷﻣﻮر أوﺳﻄﻬﺎ« ﻗﺎل‪ :‬ﻧﻌﻢ‪ ،‬ﻓﻲ أرﺑﻌﺔ ﻣﻮاﺿﻊ ‪:‬‬ ‫اﻷول‪ :‬ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﻻ ﻓﺎرض وﻻ ﺑﻜﺮ ﻋﻮان ﺑﻴﻦ ذﻟﻚ\"‬ ‫اﻟﺜﺎﻧﻲ ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬واﻟﺬﻳﻦ إذا أﻧﻔﻘﻮا ﻟﻢ ﻳﺴﺮﻓﻮا وﻟﻢ ﻳﻘﺘﺮوا وﻛﺎن ﺑﻴﻦ ذﻟﻚ ﻗﻮاﻣﺎ \"‬ ‫اﻟﺜﺎﻟﺚ ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻟﻨﺒﻴﻪ ﷺ‪» :‬وﻻ ﺗﺠﻬﺮ ﺑﺼﻼﺗﻚ وﻻ ﺗﺨﺎﻓﺖ ﺑﻬﺎ واﺑﺘﻎ ﺑﻴﻦ ذﻟﻚ ﺳﺒﻴﻼ\"‬ ‫واﻟﺮاﺑﻊ ‪ :‬ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻟﻠﻨﺒﻲ ﷺ‪) :‬وﻻ ﺗﺠﻌﻞ ﻳﺪك ﻣﻐﻠﻮﻟﺔ إﻟﻰ ﻋﻨﻘﻚ وﻻ اﺑﺴﻄﻬﺎ ﻛﻞ اﻟﺒﺴﻂ\"‬ ‫وﺳﺌﻞ أﻳﻀ ًﺎ ﻓﻬﻞ ﻳﻮﺟﺪ ﻓﻲ ﻛﺘﺎب اﻟﻠﻪ »ﻟﻴﺲ اﻟﺨﺒﺮ ﻛﺎﻟﻤﻌﺎﻳﻨﺔ«؟ ﻗﺎل ‪ :‬ﻧﻌﻢ‪ ،‬ﻓﻲ ﻗﺼﺔ إﺑﺮاﻫﻴﻢ ‪ ،‬ﻗﺎل اﻟﻠﻪ ﺗﻌﺎﻟﻰ‪» :‬ﻗﺎل أوﻟﻢ‬ ‫ﺗﺆﻣﻦ ﻗﺎل ﺑﻠﻰ وﻟﻜﻦ ﻟﻴﻄﻤﻴﻦ ﻗﻠﺒﻲ\"‬ ‫وﺳﺌﻞ أﻳﻀ ًﺎ ﻓﻬﻞ ﻳﻮﺟﺪ ﻓﻲ ﻛﺘﺎب اﻟﻠﻪ ﺗﻌﺎﻟﻰ »ﻛﻤﺎ ﺗﺪﻳﻦ ﺗﺪان«؟ ﻗﺎل ﻧﻌﻢ‪ ،‬ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬وﻣﻦ ﻳﻌﻤﻞ ﺳﻮءا ﻳﺠﺰ ﺑﻪ \"‬ ‫وﺳﺌﻞ أﻳﻀ ًﺎ ﻓﻬﻞ ﻳﻮﺟﺪ ﻓﻲ ﻛﺘﺎب اﻟﻠﻪ ﷺ »ﻻ ﺗﻠﺪ اﻟﺤﻴﺔ إﻻ ﺣﻮﻳﻪ« وﻓﻲ رواﻳﺔ ‪» :‬ﺣﻴﺔ«؟ ﻗﺎل‪ :‬ﻧﻌﻢ‪ ،‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬وﻻ ﻳﻠﺪوا إﻻ‬ ‫ﻓﺎﺟﺮا ﻛﻔﺎرا\"‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪250‬‬ ‫واﻟﺤﻘﻴﻘﺔ‪ :‬أن ﻓﻲ اﻷﻣﺜﺎل اﻟﻜﺎﻣﻨﺔ ﻧﻮﻋ ًﺎ ﻣﻦ اﻟﺘﻜﻠﻒ‪ ،‬وﻣﻦ اﻟﺼﻌﺐ إﻃﻼق اﻟﻤﺜﻞ ﻋﻠﻴﻬﺎ‪ ،‬وﺑﺎﻹﻣﻜﺎن أن ﺗﻜﻮن أﻣﺜﺎ ًﻻ ﺑﻤﻌﺎﻧﻴﻬﺎ ﻻ‬ ‫ﺑﺄﻟﻔﺎﻇﻬﺎ ﻓﺎﻟﻘﺮآن ﻟﻢ ﻳﺸﺘﻤﻞ ﻋﻠﻰ أﻣﺜﺎل اﻟﻌﺮب ﺟﻤﻴﻌﺎ‪ ،‬وإﻧﻤﺎ ﻓﻴﻪ ﻛﺜﻴﺮ ﻣﻦ اﻟﻤﻌﺎﻧﻲ اﻟﻐﺮﻳﺒﺔ اﻟﺤﺴﻨﺔ اﻟﺘﻲ ﺗﺸﺒﻪ اﻷﻣﺜﺎل ﻓﻲ‬ ‫ﻏﺮاﺑﺘﻬﺎ‪ ،‬ﻛﺘﻤﺜﻴﻞ اﻟﺤﻖ ﺑﺎﻟﻨﻮر‪ ،‬واﻟﺒﺎﻃﻞ ﺑﺎﻟﻈﻼم‪.‬‬ ‫اﻟﻨﻮع اﻟﺜﺎﻟﺚ ‪ :‬اﻷﻣﺜﺎل اﻟﻤﺮﺳﻠﺔ ‪:‬‬ ‫وﻫﻲ ﺟﻤﻞ أرﺳﻠﺖ إرﺳﺎ ًﻻ ﻣﻦ ﻏﻴﺮ ﺗﺼﺮﻳﺢ ﺑﻠﻔﻆ اﻟﺘﺸﺒﻴﻪ‪ ،‬وﻗﺪ اﻛﺘﺴﺒﺖ ﺻﻔﺔ اﻟﻤﺜﻠﻴﺔ ﺑﻌﺪ ﻧﺰول اﻟﻘﺮآن‪ ،‬وﺷﻴﻮﻋﻬﺎ ﻓﻲ اﻟﻤﺴﻠﻤﻴﻦ‪،‬‬ ‫وﻟﻢ ﺗﻜﻦ أﻣﺜﺎ ًﻻ وﻗﺖ ﻧﺰوﻟﻪ‪ .‬وﺿﺮﺑﻮا ﻟﻬﺬا اﻟﻨﻮع ﻧﺼﻮﺻ ًﺎ ﻋﺪﻳﺪة ﻣﻨﻬﺎ ‪:‬‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬اﻵن ﺣﺼﺤﺺ اﻟﺤﻖ \"‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ \" :‬ﻟﻴﺲ ﻟﻬﺎ ﻣﻦ دون اﻟﻠﻪ ﻛﺎﺷﻔﺔ\"‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪\" :‬ﻗﻀﻲ اﻷﻣﺮ اﻟﺬي ﻓﻴﻪ ﺗﺴﺘﻔﺘﻴﺎن \"‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﻛﻞ ﻧﻔﺲ ﺑﻤﺎ ﻛﺴﺒﺖ رﻫﻴﻨﺔ «‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﻫﻞ ﺟﺰاء اﻹﺣﺴﺎن إﻻ اﻹﺣﺴﺎن\"‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﺿﻌﻒ اﻟﻄﺎﻟﺐ واﻟﻤﻄﻠﻮب«‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﻻ ﻳﻜﻠﻒ اﻟﻠﻪ ﻧﻔﺴﺎ إﻻ وﺳﻌﻬﺎ \"‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﻇﻬﺮ اﻟﻔﺴﺎد ﻓﻲ اﻟﺒﺮ واﻟﺒﺤﺮ\"‪.‬‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﻟﻤﺜﻞ ﻫﺬا ﻓﻠﻴﻌﻤﻞ اﻟﻌﻤﻠﻮن \"‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪251‬‬ ‫ﻣﻼﺣﻈﺎت‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪252‬‬ ‫اﻟﺘﺸﺠﻴﺮ‬ ‫اﻷﻣﺜﺎل اﻟﻤﺮﺳﻠﺔ‬ ‫أﻧﻮاع اﻷﻣﺜﺎل ﻓﻲ اﻟﻘﺮآن‬ ‫ﻫﻲ ﺟﻤﻞ أرﺳﻠﺖ ﻣﻦ ﻏﻴﺮ ﺗﺼﺮﻳﺢ‬ ‫ﺑﻠﻔﻆ اﻟﺘﺸﺒﻴﻪ وﻗﺪ اﻛﺘﺴﺒﺖ ﺻﻔﺔ‬ ‫اﻷﻣﺜﺎل اﻟﻜﺎﻣﻨﺔ‬ ‫اﻷﻣﺜﺎل اﻟﻤﺼﺮﺣﺔ‬ ‫اﻟﻤﺜﻠﻴﺔ ﺑﻌﺪ ﻧﺰول اﻟﻘﺮآن وﺷﻴﻮﻋﻬﺎ‬ ‫ﻫﻲ اﻟﺘﻲ ﻟﻢ ﻳﺼﺮح ﻓﻴﻬﺎ ﺑﻠﻔﻆ‬ ‫ﻓﻲ اﻟﻤﺴﻠﻤﻴﻦ وﻟﻢ ﺗﻜﻦ أﻣﺜﺎ ًﻻ‬ ‫اﻟﺘﻤﺜﻴﻞ أو ﻟﻢ ﺗﺪل ﻋﻠﻰ اﻟﺘﺸﺒﻴﻪ‬ ‫اﻟﻤﺜﻞ اﻟﺬي ﺧﻼ ﻣﻦ‬ ‫اﻟﺘﺸﺒﻴﻪ‬ ‫ﻣﺎ ﺻﺮح‬ ‫ﺗﺼﺮﻳﺤ ًﺎ أو ﺿﻤﻨﻴ ًﺎ وﻟﻜﻨﻬﺎ ﺗﺪل‬ ‫اﻟﺘﺸﺒﻴﻪ ﺑﻨﻮﻋﻴﻪ‬ ‫اﻟﻀﻤﻨﻲ‬ ‫ﻓﻴﻬﺎ ﺑﻠﻔﻆ‬ ‫وﻗﺖ ﻧﺰوﻟﻪ‪.‬‬ ‫ﻋﻠﻰ ﻣﻌﺎن راﺋﻌﺔ ﻓﻲ إﻳﺠﺎز وﻳﺪل‬ ‫ﻟﻴﺲ ﻟﻬﺎ ﻣﻦ دون اﻟﻠﻪ ﻛﺎﺷﻔﺔ‬ ‫ﻣﻀﻤﻮﻧﻬﺎ ﻋﻠﻰ ﻣﻌﻨﻰ ﻳﺸﺒﻪ ﻣﺜ ًﻼ‬ ‫اﻟﺘﺼﺮﻳﺤﻲ واﻟﻀﻤﻨﻲ‬ ‫اﻟﻤﺜﻞ‬ ‫ﻣﻦ أﻣﺜﺎل اﻟﻌﺮب‪.‬‬ ‫ﻳﺎ أﻳﻬﺎ اﻟﻨﺎس‬ ‫وﻻ ﻳﻐﺘﺐ ﺑﻌﻀﻜﻢ‬ ‫ﻣﺜﻠﻬﻢ ﻛﻤﺜﻞ‬ ‫ﻻ ﻓﺎرض وﻻ ﺑﻜﺮ ﻋﻮام ﺑﻴﻦ ذﻟﻚ‬ ‫ﺿﺮب ﻣﺜﻞ‬ ‫ﺑﻌﻀ ًﺎ أﻳﺤﺐ أﺣﺪﻛﻢ‬ ‫اﻟﺬي اﺳﺘﻮﻗﺪ‬ ‫أن ﻳﺄﻛﻞ ﻟﺤﻢ أﺧﻴﻪ‬ ‫ﻓﺎﺳﺘﻤﻌﻮا ﻟﻪ‬ ‫ﻧﺎر ًا‬ ‫ﻣﻴﺘ ًﺎ ﻓﻜﺮﻫﺘﻤﻮه‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪253‬‬ ‫ﺷﺮح اﻟﺘﺸﺠﻴﺮ‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪254‬‬ ‫أﺳﺌﻠﺔ ﻣﻘﺎﻟﻴﺔ‬ ‫س‪ : 1‬اذﻛﺮ أﻧﻮاع اﻷﻣﺜﺎل ﻓﻲ اﻟﻘﺮآن‪ ،‬وﻣ ّﺜﻞ ﻋﻠﻰ ﻛﻞ ﻧﻮع؟‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫ﺧﻄﺄ‬ ‫اﻟﺨﻴﺎرات‬ ‫ﺗﻤﺎرﻳﻦ ﺗﻄﺒﻴﻘﻴﺔ‬ ‫ﺧﻄﺄ‬ ‫ﺻﺢ‬ ‫ﺧﻄﺄ‬ ‫ﺻﺢ‬ ‫‪ -1‬ﻫﻨﺎك ﺧﻤﺴﺔ أﻧﻮاع ﻟﻸﻣﺜﺎل ﻓﻲ اﻟﻘﺮآن‪.‬‬ ‫ﺧﻄﺄ‬ ‫ﺻﺢ‬ ‫‪ -2‬اﻷﻣﺜﺎل اﻟﻜﺎﻣﻨﺔ ﻫﻲ ﻣﺎ ﺻﺮح ﻓﻴﻬﺎ ﺑﻠﻔﻆ اﻟﻤﺜﻞ‪.‬‬ ‫اﻟﻜﺎﻣﻨﺔ‬ ‫ﺻﺢ‬ ‫‪ -3‬اﻷﻣﺜﺎل اﻟﻤﺼﺮﺣﺔ ﺗﻨﻘﺴﻢ إﻟﻰ ﺛﻼﺛﺔ أﻗﺴﺎم‪.‬‬ ‫اﻟﻤﺼﺮﺣﺔ‬ ‫‪ -4‬اﻷﻣﺜﺎل اﻟﻤﺮﺳﻠﺔ ﻫﻲ ﺟﻤﻞ أرﺳﻠﺖ إرﺳﺎ ًﻻ ﻣﻦ ﻏﻴﺮ ﺗﺼﺮﻳﺢ ﺑﻠﻔﻆ اﻟﺘﺸﺒﻴﻪ‪.‬‬ ‫‪ -5‬آﻳﺔ »ﻻ ﻓﺎرض وﻻ ﺑﻜﺮ ﻋﻮان« ﻫﻲ ﻣﻦ ﻧﻮع اﻷﻣﺜﺎل‪:‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪255‬‬ ‫اﻟﻤﺴﺄﻟﺔ اﻟﺨﺎﻣﺴﺔ ‪ :‬ﺣﻜﻢ إﺳﺘﻌﻤﺎل اﻷﻣﺜﺎل اﻟﻤﺮﺳﻠﺔ اﻟﻤﺘﻦ‬ ‫ﺣﻜﻢ إﺳﺘﻌﻤﺎل اﻷﻣﺜﺎل اﻟﻤﺮﺳﻠﺔ‬ ‫اﺧﺘﻠﻒ اﻟﻌﻠﻤﺎء ﻓﻴﻤﺎ ﻳﺴﻤﻰ ﺑﺈرﺳﺎل اﻟﻤﺜﻞ ﻫﻞ ﻳﺴﺘﻌﻤﻞ اﺳﺘﻌﻤﺎل اﻷﻣﺜﺎل؟ ﻓﺬﻫﺐ ﺑﻌﺾ أﻫﻞ اﻟﻌﻠﻢ إﻟﻰ ﻋﺪم ﺟﻮازه ﻷن ﻓﻴﻪ‬ ‫ﺧﺮوﺟ ًﺎ ﻋﻦ أدب اﻟﻘﺮآن‪.‬‬ ‫ﻗﺎل اﻟﺮازي ﻓﻲ ﺗﻔﺴﻴﺮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﻟﻜﻢ دﻳﻨﻜﻢ وﻟﻲ دﻳﻦ\" »ﺟﺮت ﻋﺎدة اﻟﻨﺎس أن ﻳﺘﻤﺜﻠﻮا ﺑﻬﺬه اﻵﻳﺔ ﻋﻨﺪ اﻟﻤﺘﺎرﻛﺔ‪ ،‬وذﻟﻚ ﻏﻴﺮ‬ ‫ﺟﺎﺋﺰ‪ ،‬ﻷﻧﻪ ﺗﻌﺎﻟﻰ ﻣﺎ أﻧﺰل اﻟﻘﺮآن ﻟﻴﺘﻤﺜﻞ ﺑﻪ‪ ،‬ﺑﻞ ﻳﺘﺪﺑﺮ ﻓﻴﻪ‪ ،‬ﺛﻢ ﻳﻌﻤﻞ ﺑﻤﻮﺟﺒﻪ«‪.‬‬ ‫وذﻫﺐ ﺑﻌﺾ اﻟﻌﻠﻤﺎء إﻟﻰ إﻧﻪ ﻻ ﺣﺮج ﻓﻴﻪ ﺑﺸﺮط أن ﻳﺘﻤﺜﻞ اﻟﺮﺟﻞ ﺑﺎﻟﻘﺮآن ﻓﻲ ﻣﻘﺎم اﻟﺠﺪ‪ ،‬ﻛﺎن ﻳﺄﺳﻒ أﺳﻔ ًﺎ ﺷﺪﻳﺪ ًا ﻟﻨﺰول ﻛﺎرﺛﺔ‪،‬‬ ‫ﻗﺪ ﺗﻘﻄﻌﺖ أﺳﺒﺎب ﻛﺸﻔﻬﺎ ﻋﻦ اﻟﻨﺎس ﻓﻴﻘﻮل‪» :‬ﻟﻴﺲ ﻟﻬﺎ ﻣﻦ دون اﻟﻠﻪ ﻛﺎﺷﻔﺔ \" أو ﻳﺤﺎوره ﺻﺎﺣﺐ ﻣﺬﻫﺐ ﻓﺎﺳﺪ ﻳﺤﺎول ﺟﺮه‬ ‫إﻟﻰ اﻟﺒﺎﻃﻞ ﻓﻴﻘﻮل ‪ :‬ﻟﻜﻢ دﻳﻨﻜﻢ وﻟﻲ دﻳﻦ \"‬ ‫أﻣﺎ أن ﻳﺘﻤﺜﻞ ﺑﻪ ﻓﻲ ﻣﻘﺎم اﻟﻬﺰل واﻟﻤﺰاح ﻓﻬﺬا ﻻ ﻳﺠﻮز‪ ،‬ﻛﺄن ﻳﻘﻮل ﻟﻤﻦ ﻳﺄﺗﻴﻪ ﻋﻠﻰ ﻏﻴﺮ ﻣﻮﻋﺪ‪» :‬ﺟﺌﺖ ﻋﻠﻰ ﻗﺪر ﻳﺎ ﻣﻮﺳﻰ\"‪ .‬أو ﻛﻤﻦ‬ ‫ﻳﻘﻮل ﻟﻤﺮﻳﺪ اﻟﺪﺧﻮل اﻟﺒﻴﺖ ‪» :‬ﻓﺎﺧﻠﻊ ﻧﻌﻠﻴﻚ إﻧﻚ ﺑﺎﻟﻮاد اﻟﻤﻘﺪس ﻃﻮى\" ‪ .‬وﻫﻜﺬا‪ .‬ﻓﻼ ﻳﻨﺎﻇﺮ اﻟﻘﺮآن إﻻ اﻟﻘﺮآن‪ ،‬وﻟﻴﺲ ﻟﻠﻘﺮآن ﺷﺒﻴﻪ‬ ‫ﺑﺎﻟﻘﻮل أو اﻟﻔﻌﻞ‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪256‬‬ ‫اﻟﺘﺸﺠﻴﺮ‬ ‫ﺣﻜﻢ إﺳﺘﻌﻤﺎل اﻷﻣﺜﺎل اﻟﻤﺮﺳﻠﺔ‬ ‫إﺧﺘﻠﻒ اﻟﻌﻠﻤﺎء ﻓﻴﻤﺎ ﻳﺴﻤﻰ ﺑﺈرﺳﺎل اﻟﻤﺜﻞ‬ ‫ﻫﻞ ﻳﺴﺘﻌﻤﻞ إﺳﺘﻌﻤﺎل اﻷﻣﺜﺎل؟‬ ‫ذﻫﺐ ﺑﻌﺾ أﻫﻞ اﻟﻌﻠﻢ إﻟﻰ ﻋﺪم ﺟﻮازه ﻷن ﻓﻴﻪ‬ ‫ﺧﺮوﺟ ًﺎ ﻋﻦ أدب اﻟﻘﺮآن‬ ‫ذﻫﺐ ﺑﻌﺾ اﻟﻌﻠﻤﺎء إﻟﻰ أﻧﻪ ﻻ ﺣﺮج ﻓﻴﻪ ﺑﺸﺮط أن ﻳﺘﻤﺜﻞ اﻟﺮﺟﻞ‬ ‫ﺑﺎﻟﻘﺮآن ﻓﻲ ﻣﻘﺎم اﻟﺠﺪ ﻛﺄن ﻳﺄﺳﻒ أﺳﻔ ًﺎ ﺷﺪﻳﺪ ًا ﻟﻨﺰول ﻛﺎرﺛﺔ‪.‬‬ ‫أﻣﺎ أن ﻳﺘﻤﺜﻞ ﺑﻪ ﻓﻲ ﻣﻘﺎم اﻟﻬﺰل واﻟﻤﺰاج ﻓﻬﺬا ﻻ ﻳﺠﻮز‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪257‬‬ ‫ﺷﺮح اﻟﺘﺸﺠﻴﺮ‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪258‬‬ ‫أﺳﺌﻠﺔ ﻣﻘﺎﻟﻴﺔ‬ ‫س‪ : 1‬ﻣﺎ ﻫﻮ ﺣﻜﻢ إﺳﺘﻌﻤﺎل اﻷﻣﺜﻠﺔ اﻟﻤﺮﺳﻠﺔ؟‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫اﻟﺨﻴﺎرات‬ ‫ﺗﻤﺎرﻳﻦ ﺗﻄﺒﻴﻘﻴﺔ‬ ‫ﺻﺢ ﺧﻄﺄ‬ ‫ﺻﺢ ﺧﻄﺄ‬ ‫‪ -1‬اﺗﻔﻖ اﻟﻌﻠﻤﺎء ﻋﻠﻰ ﻣﺎ ﻳﺴﻤﻰ ﺑﺈرﺳﺎل اﻟﻤﺜﻞ‪.‬‬ ‫‪ -2‬ذﻫﺐ ﺑﻌﺾ أﻫﻞ اﻟﻌﻠﻢ إﻟﻰ ﻋﺪم ﺟﻮاز اﻷﻣﺜﺎل اﻟﻤﺮﺳﻠﺔ‪.‬‬ ‫ﺻﺢ ﺧﻄﺄ‬ ‫‪ -3‬ذﻫﺐ ﺑﻌﺾ اﻟﻌﻠﻤﺎء إﻟﻰ أﻧﻪ ﻻ ﺣﺮج ﻓﻲ اﻷﻣﺜﺎل اﻟﻤﺮﺳﻠﺔ ﺑﺸﺮط أن ﻳﺘﻤﺜﻞ‬ ‫ﺻﺢ ﺧﻄﺄ‬ ‫ﺻﺢ ﺧﻄﺄ‬ ‫اﻟﺮﺟﻞ ﺑﺎﻟﻘﺮآن ﻓﻲ ﻣﻘﺎم اﻟﺠﺪ‪.‬‬ ‫‪ -4‬أن ﻳﺘﻤﺜﻞ ﺑﺎﻷﻣﺜﺎل ﻓﻲ ﻣﻘﺎم اﻟﻬﺰل واﻟﻤﺰاح ﻓﻬﺬا ﻻ ﻳﺠﻮز‪.‬‬ ‫‪ -5‬ﻟﻴﺲ ﻟﻠﻘﺮآن ﺷﺒﻴﻪ ﺑﺎﻟﻘﻮل أو اﻟﻔﻌﻞ‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪259‬‬ ‫اﻟﻤﺴﺄﻟﺔ اﻟﺴﺎدﺳﺔ ‪ :‬ﻓﻮاﺋﺪ ذﻛﺮ وﺿﺮب اﻷﻣﺜﺎل ﻓﻲ اﻟﻘﺮآن اﻟﻤﺘﻦ‬ ‫ﻓﻮاﺋﺪ ذﻛﺮ وﺿﺮب اﻷﻣﺜﺎل ﻓﻲ اﻟﻘﺮآن‬ ‫ﻟﻸﻣﺜﺎل ﻓﻲ اﻟﻘﺮآن ﻓﻮاﺋﺪ ﻛﺜﻴﺮة ﻣﻦ أﻫﻤﻬﺎ ‪:‬‬ ‫* أﻧﻬﺎ ﺗﺒﺮز اﻟﻤﻌﻘﻮل ﻓﻲ ﺻﻮرة اﻟﻤﺤﺴﻮس اﻟﺬي ﻳﻠﻤﺴﻪ اﻟﻨﺎس ﻓﻴﺘﻘﺒﻠﻪ اﻟﻌﻘﻞ‪ ،‬ﻷن اﻟﻤﻌﺎﻧﻲ اﻟﻌﻘﻠﻴﺔ أو اﻟﻤﻌﻘﻮﻟﺔ ﻻ ﺗﺴﺘﻘﺮ ﻓﻲ‬ ‫اﻟﺬﻫﻦ إﻻ إذا ﺻﻴﻐﺖ ﻓﻲ ﺻﻮرة ﺣﺴﻴﺔ ﻗﺮﻳﺒﺔ اﻟﻔﻬﻢ‪ .‬وﻣﺜﺎﻟﻪ ‪ :‬ﻣﺎ ﺿﺮﺑﻪ اﻟﻠﻪ ﷺ ﻟﺤﺎل اﻟﻤﻨﻔﻖ رﻳﺎء ﻓﻬﻮ ﻛﻤﻦ وﺿﻊ ﺗﺮاﺑ ًﺎ ﻋﻠﻰ ﺣﺠﺮ‬ ‫أﻣﻠﺲ ﻣﻌﺮض ﻟﻸﻣﻄﺎر ﻓﺎﻟﻨﺘﻴﺠﺔ ذﻫﺎب اﻟﺘﺮاب ﺑﺎﻟﻮاﺑﻞ‪ .‬ﺣﻴﺚ ﻗﺎل‪» :‬ﻳﺎ أﻳﻬﺎ اﻟﺬﻳﻦ اﻣﻨﻮا ﻻ ﺗﺒﻄﻠﻮا ﺻﺪﻗﺎﺗﻜﻢ ﺑﺎﻟﻤﻦ واﻷذى ﻛﺎﻟﺬي‬ ‫ﻳﻨﻔﻖ ﻣﺎﻟﻪ رﺋﺎء اﻟﻨﺎس وﻻ ﻳﺆﻣﻦ ﺑﺎﻟﻠﻪ واﻟﻴﻮم اﻷﺧﺮ ﻓﻤﺜﻠﻪ ﻛﻤﺜﻞ ﺻﻔﻮان ﻋﻠﻴﻪ ﺗﺮاب ﻓﺄﺻﺎﺑﻪ واﺑﻞ ﻓﺘﺮﻛﻪ ﺻﻠﺪا ﻻ ﻳﻘﺪرون ﻋﻠﻰ‬ ‫ﺷﻲء ﻣﻤﺎ ﻛﺴﺒﻮا واﻟﻠﻪ ﻻ ﻳﻬﺪي اﻟﻘﻮم اﻟﻜﻔﺮﻳﻦ ‪.‬‬ ‫وأﻳﻀ ًﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﻣﺜﻞ اﻟﺬﻳﻦ ﺣﻤﻠﻮا اﻟﺘﻮراة ﺛﻢ ﻟﻢ ﻳﺤﻤﻠﻮﻫﺎ ﻛﻤﺜﻞ اﻟﺤﻤﺎر ﻳﺤﻤﻞ أﺳﻔﺎرا\" ﻓﺤﻤﻠﻬﻢ اﻟﺘﻮراة أﻣﺮ ﻣﻌﻨﻮي‪ ،‬واﻟﻤﺮاد‬ ‫ﺑﻪ‪ :‬اﻟﻘﻴﺎم ﺑﻤﺎ ﻓﻴﻬﺎ واﻟﻌﻤﻞ ﺑﻪ‪.‬‬ ‫* أﻧﻬﺎ ﺗﻜﺸﻒ ﻋﻦ اﻟﺤﻘﺎﺋﻖ وﺗﻌﺮض اﻟﻐﺎﺋﺐ ﻓﻲ ﻣﻌﺮض اﻟﺤﺎﺿﺮ وﻣﺜﺎﻟﻪ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬اﻟﺬﻳﻦ ﻳﺄﻛﻠﻮن اﻟﺮﺑﺎ ﻻ ﻳﻘﻮﻣﻮن إﻻ ﻛﻤﺎ ﻳﻘﻮم‬ ‫اﻟﺬي ﻳﺘﺨﺒﻄﻪ اﻟﺸﻴﻄﺎن ﻣﻦ اﻟﻤﺲ« ‪.‬‬ ‫ﻓﻬﺬا ﻣﺜﻞ ﺿﺮﺑﻪ اﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻟﻠﺬي ﻳﺄﻛﻞ اﻟﺮﺑﺎ‪ ،‬ﻓﺸﺒﻬﻪ ﺑﺎﻟﻤﺠﻨﻮن ذي‬ ‫اﻟﺤﺮﻛﺎت اﻟﻤﻀﻄﺮﺑﺔ‪ ،‬ﻷن اﻟﻤﺮض واﻟﻄﻤﻊ واﻟﺮﻏﺒﺔ ﻓﻲ اﻟﺠﻤﻊ اﺳﺘﻔﺰﺗﻪ ﺣﺘﻰ ﺻﺎر ﺷﺒﻴﻬﺎ ﻓﻲ ﺣﺮﻛﺘﻪ ﺑﺎﻟﻤﺠﻨﻮن‪ .‬ﻓﻌﻼﻣﺘﻬﻢ ﻳﻮم‬ ‫اﻟﻘﻴﺎﻣﺔ اﻟﺘﺨﺒﻂ واﻻﺿﻄﺮاب‪ .‬اﻟﺘﺮﻏﻴﺐ ﻓﻲ اﻟﻤﻤﺜﻞ‪ ،‬ﺣﻴﺚ ﻳﻜﻮن اﻟﻤﻤﺜﻞ ﺑﻪ ﻣﻤﺎ ﺗﺮﻏﺐ ﻓﻴﻪ اﻟﻨﻔﻮس‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪260‬‬ ‫ﻛﻤﺎ ﺿﺮب اﻟﻠﻪ ﻣﺜ ًﻼ ﻟﺤﺎل اﻟﻤﻨﻔﻖ ﻓﻲ ﺳﺒﻴﻞ اﻟﻠﻪ ﺣﻴﺚ ﻳﻌﻮد ﻋﻠﻴﻪ اﻹﻧﻔﺎق ﺑﺨﻴﺮ ﻛﺜﻴﺮ‪ ،‬ﻓﻘﺎل ﺗﻌﺎﻟﻰ‪» :‬ﻣﺜﻞ اﻟﺬﻳﻦ ﻳﻨﻔﻘﻮن أﻣﻮاﻟﻬﻢ‬ ‫ﻓﻲ ﺳﺒﻴﻞ اﻟﻠﻪ ﻛﻤﺜﻞ ﺣﺒﺔ أﺛﺒﺘﺖ ﺳﺒﻊ ﺳﻨﺎﺑﻞ ﻓﻲ ﻛﻞ ﺳﻨﺒﻠﺔ ﻣﺎﺋﺔ ﺣﺒﺔ واﻟﻠﻪ ﻳﻀﻴﻒ ﻟﻤﻦ ﻳﺸﺎء واﻟﻠﻪ واﺳﻊ ﻋﻠﻴﻢ«‪.‬‬ ‫وﻻ ﺷﻚ أن ﻫﺬا اﻷﺟﺮ ﻣﻦ اﻟﺤﺴﻨﺔ إﻟﻰ اﻟﺴﺒﻌﻤﺎﺋﺔ إﻟﻰ اﻷﺿﻌﺎف اﻟﻤﻀﺎﻋﻔﺔ‪ ،‬ﻛﺎف ﻓﻲ دﻓﻊ اﻹﻧﺴﺎن إﻟﻰ اﻹﻧﻜﺒﺎب ﻋﻠﻰ ﻓﻌﻞ‬ ‫اﻟﺨﻴﺮات‪.‬‬ ‫اﻟﺘﻨﻔﻴﺮ ﻋﻦ اﻟﻤﻤﺜﻞ ﺣﻴﺚ ﻳﻜﻮن اﻟﻤﻤﺜﻞ ﺑﻪ ﻣﻤﺎ ﺗﻜﺮﻫﻪ اﻟﻨﻔﻮس ﻛﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻓﻲ اﻟﻨﻬﻲ ﻋﻦ اﻟﻐﻴﺒﺔ ‪» :‬وﻻ ﻳﻐﺘﺐ ﺑﻌﻀﻜﻢ ﺑﻌﻀﺎ‬ ‫أﻳﺤﺐ أﺣﺪﻛﻢ أن ﻳﺄﻛﻞ ﻟﺤﻢ أﺧﻴﻪ ﻣﻴﺘﺎ ﻓﻜﺮﻫﺘﻤﻮن )‪ (٤‬ﺣﻴﺚ ﻣﺜﻞ اﻟﻐﻴﺒﺔ ﺑﺄﻛﻞ ﻟﺤﻢ اﻟﻤﻴﺘﺔ ‪ ،‬واﻟﻐﺮض ﻣﻨﻪ اﻟﺘﻨﻔﻴﺮ ﻋﻦ اﻟﻐﻴﺒﺔ‪.‬‬ ‫* ﻣﺪح اﻟﻤﻤﺜﻞ‪ .‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻓﻲ اﻟﺼﺤﺎﺑﺔ ‪\" :‬ذﻟﻚ ﻣﺜﻠﻬﻢ ﻓﻲ اﻟﺘﻮرﻳﺔ وﻣﺜﻠﻪ ﻓﻲ اﻹﻧﺠﻴﻞ ﻛﺰرع أﺧﺮج ﺷﻄﺌﻪ ﻓﺎزره ﻓﺄﺳﺘﻐﻠﻆ‬ ‫ﻓﺎﺳﺘﻮى ﻋﻠﻰ ﺳﻮﻗﻪ ﻳﻌﺠﺐ اﻟﺰراع ﻟﻴﻐﻴﻆ ﺑﻬﻢ اﻟﻜﻔﺎر« ﻓﺸﺒﻪ اﻟﺼﺤﺎﺑﺔ ﺑﺎﻟﺰرع اﻟﺬي ﻳﻨﻤﻮ وﻳﺘﻌﺎﻇﻢ ﺑﺴﺮﻋﺔ ﻋﺠﻴﺒﺔ‪ ،‬ﺣﻴﺚ ﻛﺎﻧﻮا‬ ‫ﻓﻲ أول اﻷﻣﺮ ﻗﻠﻴﻠﻴﻦ‪ ،‬ﺛﻢ أﺧﺬوا ﻓﻲ اﻟﻨﻤﻮ ﺣﺘﻰ اﺳﺘﺤﻜﻢ أﻣﺮﻫﻢ‪.‬‬ ‫* وﻳﻀﺮب اﻟﻤﺜﻞ ﺣﻴﺚ ﻳﻜﻮن ﻟﻠﻤﻤﺜﻞ ﺑﻪ ﺻﻔﺔ ﻳﺴﺘﻘﺒﺤﻬﺎ اﻟﻨﺎس ﻛﻤﺎ ﺿﺮب اﻟﻠﻪ ﻣﺜ ًﻼ ﻟﺤﺎل ﻣﻦ آﺗﺎه اﻟﻠﻪ ﻛﺘﺎﺑﻪ‪ ،‬ﻓﺘﻨﻜﺐ اﻟﻄﺮق ﻋﻦ‬ ‫اﻟﻌﻤﻞ ﺑﻪ ﻓﻘﺎل ﺗﻌﺎﻟﻰ‪» :‬واﺗﻞ ﻋﻠﻴﻬﻢ ﻧﺒﺄ اﻟﺬى ءاﺗﻴﻨﻪ آﻳﺎﺗﻨﺎ ﻓﺎﻧﺴﻠﺦ ﻣﻨﻬﺎ ﻓﺄﺗﺒﻌﻪ اﻟﺸﻴﻄﺎن ﻓﻜﺎن ﻣﻦ اﻟﻐﺎوﻳﻦ وﻟﻮ ﺷﺌﻨﺎ ﻟﺮﻓﻌﻨﺎه‬ ‫ﺑﻬﺎ وﻟﻜﻨﻪ أﺧﻠﺪ إﻟﻰ اﻷرض وأﺗﺒﻊ ﻫﻮﻧﻪ ﻣﺜﻠﻪ ﻛﻤﺜﻞ اﻟﻜﻠﺐ إن ﺗﺤﻤﻞ ﻋﻠﻴﻪ ﻳﻠﻬﺚ أو ﺗﺘﺮﻛﻪ ﻳﻠﻬﺚ ذﻟﻚ ﻣﺜﻞ اﻟﻘﻮم اﻟﺬﻳﻦ ﻛﺬﺑﻮا‬ ‫ﺑﺂﻳﺎﺗﻨﺎ ﻓﺄﻗﺼﺺ اﻟﻘﺼﺺ ﻟﻌﻠﻬﻢ ﻳﺘﻔﻜﺮون «‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪261‬‬ ‫ﺣﻴﺚ ﺿﺮب اﻟﻠﻪ ﻫﺬا اﻟﻤﺜﻞ ﻟﻠﺬﻳﻦ ﻛﺬﺑﻮا ﺑﺂﻳﺎت اﻟﻠﻪ‪ ،‬ﺑﻌﺪ أن آﺗﺎﻫﻢ اﻟﻠﻪ إﻳﺎﻫﺎ‪ ،‬إﺧﻼد ًا إﻟﻰ اﻟﺤﻴﺎة اﻟﺪﻧﻴﺎ واﻻﺳﺘﻤﺘﺎع ﺑﻬﺎ‪ ،‬ﺑﺤﺎل اﻟﻜﻠﺐ‬ ‫اﻟﺬي ﻳﻠﻬﺚ ﺑﺎﺳﺘﻤﺮار‪ ،‬إن ﺗﺤﻤﻞ ﻋﻠﻴﻪ أو ﺗﺘﺮﻛﻪ ﻳﻠﻬﺚ‪ .‬ﻓﻬﺬا ﺣﺎل ﻃﻼب اﻟﺪﻧﻴﺎ ﻳﻜﺪﺣﻮن ﻛﺪﺣ ًﺎ ﻟﺘﺤﻘﻴﻖ ﻣﻄﺎﻟﺒﻬﻢ ﻓﻴﻬﺎ وﻳﻠﻬﺜﻮن ﻓﻲ‬ ‫ﻃﻠﺒﻬﺎ‪ ،‬ﺛﻢ ﻻ ﻳﺒﻠﻐﻮن ﻣﺎ ﻳﺮﻳﺪون‪.‬‬ ‫* أن اﻷﻣﺜﺎل أوﻗﻊ ﻓﻲ اﻟﻨﻔﺲ‪ ،‬وأﺑﻠﻎ ﻓﻲ اﻟﻮﻋﻆ‪ ،‬وأﻗﻮى ﻓﻲ اﻟﺰﺟﺮ‪ ،‬وأﻗﻮم ﻓﻲ اﻹﻗﻨﺎع‪ .‬وﻗﺪ أﻛﺜﺮ اﻟﻠﻪ ﺗﻌﺎﻟﻰ اﻷﻣﺜﺎل ﻓﻲ اﻟﻘﺮآن‬ ‫ﻟﻠﺘﺬﻛﺮة واﻟﻌﺒﺮة‪ .‬ﻗﺎل ﺗﻌﺎﻟﻰ‪» :‬وﻟﻘﺪ ﺿﺮﺑﻨﺎ ﻟﻠﻨﺎس ﻓﻲ ﻫﺬا اﻟﻘﺮءان ﻣﻦ ﻛﻞ ﻣﺜﻞ ﻟﻌﻠﻬﻢ ﻳﺘﺬﻛﺮون «‬ ‫وﻗﺎل‪» :‬وﺗﻠﻚ اﻷﻣﺜﺎل ﻧﻀﺮﺑﻬﺎ ﻟﻠﻨﺎس ﻟﻌﻠﻬﻢ ﻳﺘﻔﻜﺮون« ‪ .‬وﻗـﺎل ‪\" :‬وﺗﻠﻚ اﻷﻣﺜﻞ ﻧﻀﺮﺑﻬﺎ ﻟﻠﻨﺎس وﻣﺎ ﻳﻌﻘﻠﻬﺎ إﻻ اﻟﻌﻠﻤﻮن\"‬ ‫ﻛﻤﺎ أن اﻟﺮﺳﻮل ﷺ ﺿﺮﺑﻬﺎ ﻓﻲ ﺣﺪﻳﺜﻪ‪ ،‬وﺗﻌﺘﺒﺮ ﻣﻦ ﺟﻮاﻣﻊ کﻟﻤﻪ ﷺ ﻓﻤﻤﺎ روي ﻋﻨﻪ ‪:‬‬ ‫\"ﻟﻴﺲ اﻟﺸﺪﻳﺪ ﺑﺎﻟﺼﺮﻋﺔ«‪.‬‬ ‫\"ﻻ ﻳﻠﺪغ اﻟﻤﺆﻣﻦ ﻣﻦ ﺟﺤﺮ ﻣﺮﺗﻴﻦ«‪.‬‬ ‫\"دع ﻣﺎ ﻳﺮﻳﺒﻚ إﻟﻰ ﻣﺎ ﻻ ﻳﺮﻳﺒﻚ«‪.‬‬ ‫»ﻛﻠﻜﻢ راع وﻛﻠﻜﻢ ﻣﺴﺆول ﻋﻦ رﻋﻴﺘﻪ«‪.‬‬ ‫ﻛﻤﺎ اﺳﺘﻌﺎن ﺑﺎﻷﻣﺜﺎل اﻟﺪاﻋﻮن إﻟﻰ اﻟﻠﻪ واﻟﺨﻄﺒﺎء واﻟﻤﺮﺑﻮن ﻓﻬﻲ ﻣﻦ وﺳﺎﺋﻞ اﻹﻳﻀﺎح واﻟﺘﺸﻮﻳﻖ‪ ،‬ووﺳﺎﺋﻞ اﻟﺘﺮﺑﻴﺔ ﻓﻲ اﻟﻤﺪح أو‬ ‫اﻟﺬم‪ ،‬واﻟﺘﺮﻏﻴﺐ أو اﻟﺘﺮﻫﻴﺐ\"‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪262‬‬ ‫ﻟﻸﻣﺜﺎل ﻓﻲ اﻟﻘﺮآن ﻓﻮاﺋﺪ ﻛﺜﻴﺮة‪ ،‬ﻣﻦ أﻫﻤﻬﺎ‪:‬‬ ‫اﻟﺘﺸﺠﻴﺮ‬ ‫اﻷﻣﺜﺎل أوﻗﻊ ﻓﻲ‬ ‫وﻳﻀﺮب اﻟﻤﺜﻞ‬ ‫ﻣﺪح اﻟﻤﻤﺜﻞ‬ ‫اﻟﺘﻐﻴﻴﺮ ﻣﻦ‬ ‫اﻟﺘﺮﻏﻴﺐ ﻓﻲ‬ ‫ﺗﻜﺸﻒ اﻟﺤﻘﺎﺋﻖ‬ ‫ﺗﺒﺮز اﻟﻤﻌﻘﻮل ﻓﻲ‬ ‫اﻟﻨﻔﺲ وأﺑﻠﻎ ﻓﻲ‬ ‫ﺣﻴﺚ ﻳﻜﻮن ﻟﻠﻤﻤﺜﻞ‬ ‫اﻟﻤﻤﺜﻞ‬ ‫اﻟﻤﻤﺜﻞ‬ ‫وﺗﻌﺮض اﻟﻐﺎﺋﺐ‬ ‫ﺻﻮرة اﻟﻤﺤﺴﻮس‬ ‫ﺑﻪ ﺻﻔﺔ ﻳﺴﺘﻘﺒﺤﻬﺎ‬ ‫ذﻟﻚ ﻣﺜﻠﻬﻢ‬ ‫ﻓﻲ ﺻﻮرة اﻟﺤﺎﺿﺮ‬ ‫اﻟﻮﻋﻆ وأﻗﻮى‬ ‫ﻓﻲ اﻟﺘﻮراة‬ ‫وﻻ ﻳﻐﺘﺐ‬ ‫ﻓﻴﺘﻘﺒﻠﻪ اﻟﻌﻘﻞ‬ ‫ﻓﻲ اﻟﺰﺟﺮ وأﻗﻮم‬ ‫اﻟﻨﺎس‬ ‫ﺑﻌﻀﻜﻢ ﺑﻌﻀ ًﺎ‬ ‫وﻣﺜﻠﻬﻢ‬ ‫ﻣﺜﻞ اﻟﺬﻳﻦ‬ ‫اﻟﺬﻳﻦ ﻳﺄﻛﻠﻮن‬ ‫ﻳﺎ أﻳﻬﺎ اﻟﻨﺎس‬ ‫ﻓﻲ اﻹﻗﻨﺎع‬ ‫واﺗﻞ ﻋﻠﻴﻬﻢ‬ ‫ﻓﻲ اﻹﻧﺠﻴﻞ‬ ‫ﻳﻨﻔﻘﻮن‬ ‫اﻟﺮﺑﺎ ﻻ ﻳﻘﻮﻣﻮن‬ ‫ﻻ ﺗﺒﻄﻠﻮا‬ ‫ﻧﺒﺄ اﻟﺬي‬ ‫إﻻ ﻛﻤﺎ ﻳﻘﻮم‬ ‫ﺻﺪﻗﺎﺗﻜﻢ‬ ‫وﻟﻘﺪ ﺿﺮﺑﻨﺎ ﻟﻠﻨﺎس‬ ‫أﻣﻮاﻟﻬﻢ ﻓﻲ‬ ‫اﻟﺬي ﻳﺘﺨﺒﻄﻪ‬ ‫ﻓﻲ ﻫﺬا اﻟﻘﺮآن‬ ‫آﺗﻴﻨﺎه آﻳﺎﺗﻨﺎ‬ ‫ﺳﺒﻴﻞ اﻟﻠﻪ‬ ‫ﺑﺎﻟﻤﻦ واﻷذى‬ ‫ﻣﻦ ﻛﻞ ﻣﺜﻞ‬ ‫ﻓﺎﻧﺴﻠﺦ ﻣﻨﻬﺎ‬ ‫اﻟﺸﻴﻄﺎن‬ ‫ﻟﻌﻠﻬﻢ ﻳﺘﺬﻛﺮون‬ ‫ﻣﻦ اﻟﻤﺲ‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪263‬‬ ‫ﺷﺮح اﻟﺘﺸﺠﻴﺮ‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪264‬‬ ‫أﺳﺌﻠﺔ ﻣﻘﺎﻟﻴﺔ‬ ‫س‪ : 1‬اذﻛﺮ ﻓﻮاﺋﺪ ذﻛﺮ اﻷﻣﺜﺎل ﻓﻲ اﻟﻘﺮآن؟‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫اﻟﺨﻴﺎرات‬ ‫ﺗﻤﺎرﻳﻦ ﺗﻄﺒﻴﻘﻴﺔ‬ ‫ﺧﻄﺄ‬ ‫ﺻﺢ‬ ‫‪ -1‬ﻣﻦ ﻓﻮاﺋﺪ ذﻛﺮ اﻷﻣﺜﺎل ﻓﻲ اﻟﻘﺮآن أﻧﻬﺎ ﺗﺒﺮز اﻟﻤﻌﻘﻮل ﻓﻲ ﺻﻮرة اﻟﻤﺤﺴﻮس‬ ‫اﻟﺘﻨﻔﻴﺮ ﻋﻦ اﻟﻤﻤﺜﻞ‬ ‫اﻟﺘﺮﻏﻴﺐ ﻓﻲ اﻟﻤﻤﺜﻞ‬ ‫ﻓﻴﺘﻘﺒﻠﻪ اﻟﻌﻘﻞ‪.‬‬ ‫ﺧﻄﺄ‬ ‫ﺻﺢ‬ ‫‪ -2‬إن آﻳﺔ )وﻻ ﻳﻐﺘﺐ ﺑﻌﻀﻜﻢ ﺑﻌﻀ ًﺎ( ﻫﻲ ﻣﻦ‪:‬‬ ‫ﺧﻄﺄ‬ ‫ﺻﺢ‬ ‫‪ -3‬اﻷﻣﺜﺎل أوﻗﻊ ﻓﻲ اﻟﻨﻔﺲ وأﺑﻠﻎ ﻓﻲ اﻟﻮﻋﻆ‪.‬‬ ‫ﺧﻄﺄ‬ ‫ﺻﺢ‬ ‫‪ -4‬ﻣﻦ ﻓﻮاﺋﺪ ﺿﺮب اﻷﻣﺜﺎل ﻣﺪح اﻟﻤﻤﺜﻞ‪.‬‬ ‫‪ -5‬ﻳﻀﺮب اﻟﻤﻤﺜﻞ ﺣﻴﺚ ﻳﻜﻮن ﻟﻠﻤﻤﺜﻞ ﺑﻪ ﺻﻔﺔ ﻳﺴﺘﻌﺠﺒﻬﺎ اﻟﻨﺎس‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪265‬‬ ‫ﻣﻼﺣﻈﺎت‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪266‬‬ ‫اﻟﺪرس اﻟﺘﺎﺳﻊ‬ ‫ﻓﻀﻞ ﺑﻌﺾ اﻟﻘﺮآن ﻋﻠﻰ ﺑﻌﺾ‬ ‫اﻟﻤﺴﺄﻟﺔ اﻟﺜﺎﻟﺜﺔ‬ ‫أدﻟﺔ أﺻﺤﺎب اﻟﻘﻮﻟﻴﻦ‬ ‫اﻟﻤﺴﺄﻟﺔ اﻟﺜﺎﻧﻴﺔ‬ ‫اﻟﻤﺴﺄﻟﺔ اﻷوﻟﻰ‬ ‫أﻗﻮال أﻫﻞ اﻟﻌﻠﻢ ﻓﻲ‬ ‫ﻣﻌﻨﻰ ﻓﻀﺎﺋﻞ اﻟﻘﺮآن‬ ‫اﻟﻤﺴﺄﻟﺔ اﻟﺴﺎدﺳﺔ‬ ‫ﺟﻮاﻧﺐ اﻟﺘﻔﻀﻴﻞ‬ ‫ﻓﻀﻞ ﺑﻌﺾ اﻟﻘﺮآن‬ ‫اﻟﻤﺴﺄﻟﺔ اﻟﺮاﺑﻌﺔ‬ ‫ﻋﻠﻰ ﺑﻌﺾ‬ ‫اﻟﺮاﺟﺢ ﺑﻴﻦ اﻷﻗﻮال‬ ‫اﻟﻤﺴﺄﻟﺔ اﻟﺨﺎﻣﺴﺔ‬ ‫ﺗﻨﺒﻴﻬﺎت‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪267‬‬ ‫اﻟﻤﺴﺄﻟﺔ اﻷوﻟﻰ ‪ :‬ﻣﻌﻨﻰ ﻓﻀﺎﺋﻞ اﻟﻘﺮآن اﻟﻤﺘﻦ‬ ‫ﻣﻌﻨﻰ ﻓﻀﺎﺋﻞ اﻟﻘﺮآن‬ ‫ﻓﻀﺎﺋﻞ اﻟﻘﺮآن‪ :‬ﻳﻘﺼﺪ ﺑﻬﺎ ﻣﺎ ورد ﻋﻦ اﻟﻨﺒﻲ ﷺ ﻣﻦ ﻓﻀﻞ وﺛﻮاب ﻓﻲ ﺗﻌﻠﻢ اﻟﻘﺮآن وﺗﻌﻠﻴﻤﻪ وﺗﻼوﺗﻪ واﻻﺳﺘﻤﺎع إﻟﻴﻪ‪ ،‬واﺗﺒﺎﻋﻪ‬ ‫وإﻋﻈﺎم أﻫﻠﻪ‪ .‬واﻟﻤﺼﻨﻔﺎت ﻓﻲ ﻓﻀﺎﺋﻞ اﻟﻘﺮآن ﺷﻤﻠﺖ ذﻟﻚ ﺑﺎﻹﺿﺎﻓﺔ إﻟﻰ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻨﺺ اﻟﻘﺮآﻧﻲ ﻛﻜﺘﺎﺑﺘﻪ وﺣﻔﻈﻪ وﻧﻘﻠﻪ‬ ‫وﻗﺮاءاﺗﻪ وﺣﺮوﻓﻪ وﻋﺪ آﻳﻪ وﻋﻤﻮم أﺣﻜﺎﻣﻪ‪ .‬وﻋﻠﻢ »ﻓﻀﺎﺋﻞ اﻟﻘﺮآن« ﻫﻮ أﺣﺪ ﻋﻠﻮم اﻟﻘﺮآن اﻟﻜﺮﻳﻢ اﻟﻜﺜﻴﺮة اﻟﺘﻲ ﺗﺒﺤﺚ ﻓﻴﻪ ﻣﻦ‬ ‫ﺟﻤﻴﻊ ﻧﻮاﺣﻴﻪ‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪268‬‬ ‫اﻟﺘﺸﺠﻴﺮ‬ ‫ﻣﻌﻨﻰ ﻓﻀﺎﺋﻞ اﻟﻘﺮآن‬ ‫ﻋﻠﻢ ﻓﻀﺎﺋﻞ اﻟﻘﺮآن‬ ‫ﻣﻌﻨﻰ ﻓﻀﺎﺋﻞ اﻟﻘﺮآن‬ ‫ﻫﻮ أﺣﺪ ﻋﻠﻮم اﻟﻘﺮآن اﻟﻜﺮﻳﻢ‬ ‫ﻳﻘﺼﺪ ﺑﻬﺎ ﻣﺎ ورد ﻋﻦ اﻟﻨﺒﻲ ﷺ‬ ‫اﻟﻜﺜﻴﺮة اﻟﺘﻲ ﺗﺒﺤﺚ ﻓﻴﻪ‬ ‫ﻣﻦ ﻓﻀﻞ وﺛﻮاب ﻓﻲ ﺗﻌﻠﻢ اﻟﻘﺮآن‬ ‫ﻣﻦ ﺟﻤﻴﻊ ﻧﻮاﺣﻴﻪ‬ ‫وﺗﻌﻠﻴﻤﻪ واﻻﺳﺘﻤﺎع إﻟﻴﻪ‬ ‫واﺗﺒﺎﻋﻪ وإﻋﻈﺎم اﻫﻠﻪ‬ ‫اﻟﻤﺼﻨﻔﺎت ﻓﻲ ﻓﻀﺎﺋﻞ اﻟﻘﺮآن‬ ‫ﺷﻤﻠﺖ ذﻟﻚ ﺑﺎﻹﺿﺎﻓﺔ إﻟﻰ‬ ‫ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻨﺺ اﻟﻘﺮآﻧﻲ‬ ‫ﺣﻔﻈﻪ‬ ‫ﻛﺘﺎﺑﻪ‬ ‫ﻗﺮءاﺗﻪ‬ ‫ﻧﻘﻠﻪ‬ ‫ﻋ ّﺪ آﻳﺎﺗﻪ‬ ‫ﺣﺮوﻓﻪ‬ ‫ﻋﻤﻮم أﺣﻜﺎﻣﻪ‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪269‬‬ ‫ﺷﺮح اﻟﺘﺸﺠﻴﺮ‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪270‬‬ ‫أﺳﺌﻠﺔ ﻣﻘﺎﻟﻴﺔ‬ ‫س‪ : 1‬ﻣﺎ ﻣﻌﻨﻰ ﻓﻀﺎﺋﻞ اﻟﻘﺮآن؟‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫س‪ : 2‬ﻣﺎ اﻟﻤﻘﺼﻮد ﺑﻌﻠﻢ ﻓﻀﺎﺋﻞ اﻟﻘﺮآن؟‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫اﻟﺨﻴﺎرات‬ ‫ﺗﻤﺎرﻳﻦ ﺗﻄﺒﻴﻘﻴﺔ‬ ‫ﺻﺢ ﺧﻄﺄ‬ ‫‪ -1‬ﻓﻀﺎﺋﻞ اﻟﻘﺮآن ﻫﻮ ﻣﺎ ورد ﻋﻦ اﻟﻨﺒﻲ ﷺ ﻣﻦ ﻓﻀﻞ وﺛﻮاب ﺗﻌﻠﻢ اﻟﻘﺮآن وﺗﻌﻠﻴﻤﻪ‪.‬‬ ‫ﺻﺢ ﺧﻄﺄ‬ ‫‪ -2‬اﻟﻤﺼﻨﻔﺎت ﻓﻲ ﻓﻀﺎﺋﻞ اﻟﻘﺮآن ﺷﻤﻠﺖ ﺗﻌﻠﻢ اﻟﻘﺮآن واﻻﺳﺘﻤﺎع إﻟﻴﻪ إﺿﺎﻓﺔ إﻟﻰ‬ ‫ﺻﺢ ﺧﻄﺄ‬ ‫ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﺤﺪﻳﺚ اﻟﻨﺒﻮي‪.‬‬ ‫‪ -3‬ﻋﻠﻢ ﻓﻀﺎﺋﻞ اﻟﻘﺮآن ﻫﻮ أﺣﺪ ﻋﻠﻮم اﻟﺘﻔﺴﻴﺮ‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪271‬‬ ‫اﻟﻤﺴﺄﻟﺔ اﻟﺜﺎﻧﻴﺔ ‪ :‬أﻗﻮال أﻫﻞ اﻟﻌﻠﻢ ﻓﻲ ﻓﻀﻞ ﺑﻌﺾ اﻟﻘﺮآن ﻋﻠﻰ ﺑﻌﺾ اﻟﻤﺘﻦ‬ ‫ﻓﻀﻞ ﺑﻌﺾ اﻟﻘﺮآن ﻋﻠﻰ ﺑﻌﺾ‬ ‫وردت أﺣﺎدﻳﺚ ﺻﺤﻴﺤﺔ ﻳﻔﻴﺪ ﻇﺎﻫﺮﻫﺎ ﻓﻀﻞ ﺑﻌﺾ اﻟﺴﻮر واﻵﻳﺎت ﻓﻬﻞ ﻳﺠﻮز أن ﻳﻘﺎل‪ :‬إن ﻓﻲ اﻟﻘﺮآن ﺷﻲء أﻓﻀﻞ ﻣﻦ ﺷﻲء؟ ﻣﻊ‬ ‫أن ﺳﻮره وآﻳﺎﺗﻪ ﻛﻠﻬﺎ ذات ﻓﻀﻞ؟‬ ‫اﺧﺘﻠﻒ أﻫﻞ اﻟﻌﻠﻢ ﻓﻲ ذﻟﻚ ﻋﻠﻰ ﻗﻮﻟﻴﻦ ﻣﺸﻬﻮرﻳﻦ‪:‬‬ ‫اﻟﻘﻮل اﻷول‪ :‬إﻧﻪ ﻻ ﻓﻀﻞ ﻟﺒﻌﺾ اﻟﻘﺮآن ﻋﻠﻰ ﺑﻌﺾ‪ ،‬وذﻫﺐ إﻟﻴﻪ ﻃﺎﺋﻔﺔ ﻣﻦ اﻟﻤﺘﻜﻠﻤﻴﻦ ﻣﻨﻬﻢ‪ :‬أﺑﻮ اﻟﺤﺴﻦ اﻷﺷﻌﺮي‪ ،‬وأﺑﻮ ﺑﻜﺮ‬ ‫اﻟﺒﺎﻗﻼﻧﻲ‪ ،‬وروي ﻣﻌﻨﺎه ﻋﻦ اﻹﻣﺎم ﻣﺎﻟﻚ‪ ،‬ﻓﻘﺪ ﻗﺎل ﻳﺤﻴﻰ ﺑﻦ ﻳﺤﻴﻰ ‪ -‬ﺻﺎﺣﺐ ﻣﺎﻟﻚ ‪ :-‬ﺗﻔﻀﻴﻞ ﺑﻌﺾ اﻟﻘﺮآن ﻋﻠﻰ ﺑﻌﺾ ﺧﻄﺄ‪،‬‬ ‫وﻛﺬﻟﻚ ﻛﺮه ﻣﺎﻟﻚ أن ﺗﻌﺎد ﺳﻮرة أو ﺗﺮدد ﺳﻮرة دون ﻏﻴﺮﻫﺎ‪ ،‬وﻫﻮ اﺧﺘﻴﺎر اﺑﻦ ﺟﺮﻳﺮ اﻟﻄﺒﺮي ﺣﻴﺚ ﻗﺎل ‪» :‬ﻏﻴﺮ ﺟﺎﺋﺰ أن ﻳﻜﻮن ﻣﻦ‬ ‫اﻟﻘﺮآن ﺷﻲء ﺧﻴﺮ ﻣﻦ ﺷﻲء‪ ،‬ﻷن ﺟﻤﻴﻌﻪ ﻛﻼم اﻟﻠﻪ‪ ،‬وﻻ ﻳﺠﻮز ﻓﻲ ﺻﻔﺎت اﻟﻠﻪ ﺗﻌﺎﻟﻰ ذﻛﺮه أن ﻳﻘﺎل ﺑﻌﻀﻬﺎ أﻓﻀﻞ ﻣﻦ ﺑﻌﺾ‬ ‫وﺑﻌﻀﻬﺎ ﺧﻴﺮ ﻣﻦ ﺑﻌﺾ« وﺑﻪ ﻗﺎل أﺑﻮ ﺣﺎﺗﻢ ﺑﻦ واﻟﺒﻐﻮي واﻟﺜﻌﻠﺒﻲ‪.‬‬ ‫اﻟﻘﻮل اﻟﺜﺎﻧﻲ‪:‬‬ ‫أن ﺑﻌﺾ اﻟﻘﺮآن أﻓﻀﻞ ﻣﻦ ﺑﻌﺾ‪ ،‬وذﻫﺐ إﻟﻴﻪ ﺟﻤﻬﻮر اﻟﻔﻘﻬﺎء واﻟﻤﺤﺪﺛﻴﻦ ﻣﻨﻬﻢ‪ :‬إﺳﺤﺎق ﺑﻦ راﻫﻮﻳﻪ واﻟﺤﻠﻴﻤﻲ واﻟﺒﻴﻬﻘﻲ واﺑﻦ‬ ‫اﻟﺤﻀﺎر واﻟﻐﺰاﻟﻲ واﺑﻦ اﻟﻌﺮﺑﻲ واﻟﻘﺮﻃﺒﻲ واﻟﻌﺰ ﺑﻦ ﻋﺒﺪاﻟﺴﻼم‪ ...‬وﻏﻴﺮﻫﻢ‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪272‬‬ ‫اﻟﺘﺸﺠﻴﺮ‬ ‫أﻗﻮال أﻫﻞ اﻟﻌﻠﻢ ﻓﻲ ﻓﻀﻞ ﺑﻌﺾ اﻟﻘﺮآن ﻋﻠﻰ ﺑﻌﺾ‬ ‫اﺧﺘﻠﻒ أﻫﻞ اﻟﻌﻠﻢ ﻓﻲ ذﻟﻚ ﻋﻠﻰ ﻗﻮﻟﻴﻦ ﻣﺸﻬﻮرﻳﻦ‬ ‫اﻟﻘﻮل اﻟﺜﺎﻧﻲ‬ ‫اﻟﻘﻮل اﻷول‬ ‫أن ﺑﻌﺾ اﻟﻘﺮآن‬ ‫أﻓﻀﻞ ﻣﻦ ﺑﻌﻀﻪ‬ ‫ﻻ ﻓﻀﻞ ﻟﺒﻌﺾ‬ ‫اﻟﻘﺮآن ﻋﻠﻰ ﺑﻌﺾ‬ ‫ﺑﻦ راﻫﻮﻳﻪ‬ ‫ﻳﺤﻴﻰ ﺑﻦ ﻳﺤﻴﻰ‬ ‫اﻟﺤﻠﻴﻤﻲ‬ ‫اﻟﺒﻴﻬﻘﻲ‬ ‫اﻷﺷﻌﺮي‬ ‫اﺑﻦ اﻟﺤﺼﺎر‬ ‫اﻟﺒﺎﻗﻼﻧﻲ‬ ‫اﻟﻘﺮﻃﺒﻲ‬ ‫اﻟﻄﺒﺮي‬ ‫اﻟﻐﺰاﻟﻲ‬ ‫أﺑﻮ ﺣﺎﺗﻢ ﺑﻦ ﺣﺒﺎن‬ ‫اﻟﺒﻐﻮي‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬ ‫اﻟﺜﻌﻠﺒﻲ‬

‫‪273‬‬ ‫ﺷﺮح اﻟﺘﺸﺠﻴﺮ‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪274‬‬ ‫أﺳﺌﻠﺔ ﻣﻘﺎﻟﻴﺔ‬ ‫س‪ : 1‬اذﻛﺮ اﻷﻗﻮال اﻟﺘﻲ ﺟﺎءت ﻓﻲ ﻣﺴﺄﻟﺔ ﻓﻀﻞ ﺑﻌﺾ اﻟﻘﺮآن ﻋﻠﻰ ﺑﻌﺾ؟‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫س‪ : 2‬اذﻛﺮ ﺑﻌﺾ اﻟﻌﻠﻤﺎء اﻟﺬﻳﻦ ذﻫﺒﻮا إﻟﻰ ﻛﻞ ﻗﻮل؟‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫ﺧﻄﺄ‬ ‫اﻟﺨﻴﺎرات‬ ‫ﺗﻤﺎرﻳﻦ ﺗﻄﺒﻴﻘﻴﺔ‬ ‫اﻟﺒﻴﻬﻘﻲ‬ ‫ﺻﺢ‬ ‫اﻟﻘﺮﻃﺒﻲ‬ ‫‪ -1‬اﺧﺘﻠﻒ أﻫﻞ اﻟﻌﻠﻢ ﻓﻲ ﻓﻀﻞ ﺑﻌﺾ اﻟﻘﺮآن ﻋﻠﻰ ﺑﻌﺾ ﻋﻠﻰ ﺛﻼﺛﺔ أﻗﻮال‪.‬‬ ‫اﻷﺷﻌﺮي‬ ‫‪ -2‬ﻣﻦ اﻟﻌﻠﻤﺎء اﻟﺬﻳﻦ ﻗﺎﻟﻮا ﺑﺄﻧﻪ ﻻ ﻓﻀﻞ ﻟﺒﻌﺾ اﻟﻘﺮآن ﻋﻠﻰ ﺑﻌﺾ‪.‬‬ ‫اﻟﻄﺒﺮي‬ ‫‪ -3‬ﻣﻦ اﻟﻌﻠﻤﺎء اﻟﺬﻳﻦ ﻗﺎﻟﻮا ﺑﺄن ﺑﻌﺾ اﻟﻘﺮآن أﻓﻀﻞ ﻣﻦ ﺑﻌﺾ‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪275‬‬ ‫اﻟﻤﺴﺄﻟﺔ اﻟﺜﺎﻟﺜﺔ ‪ :‬أدﻟﺔ أﺻﺤﺎب اﻟﻘﻮﻟﻴﻦ اﻟﻤﺘﻦ‬ ‫أدﻟﺔ أﺻﺤﺎب اﻟﻘﻮل اﻷول‬ ‫اﺳﺘﺪﻟﻮا ﺑﻌﺪة أدﻟﺔ ﻣﻨﻬﺎ ‪:‬‬ ‫‪ -١‬أن اﻟﺠﻤﻴﻊ ﻛﻼم اﻟﻠﻪ ﷺﷺ‪ ،‬وﻛﻼﻣﻪ ﺻﻔﺔ ﻟﻪ‪ ،‬واﻟﺼﻔﺔ ﻻ ﺗﺘﻔﺎﺿﻞ‪.‬‬ ‫‪ -٢‬أن اﻟﻘﺮآن ﻧﺰل ﻣﻦ ﻋﻨﺪ اﻟﻠﻪ‪ ،‬ﻓﻜﻴﻒ ﻳﺘﻔﺎﺿﻞ وأﺻﻠﻪ واﺣﺪ‪ .‬أﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﻣﺎ ﻧﻨﺴﺦ ﻣﻦ ءاﻳﺔ أو ﻧﻨﺴﻬﺎ ﻧﺄت ﺑﺨﻴﺮ ﻣﻨﻬﺎ أو‬ ‫ﻣﺜﻠﻬﺎ« ﻓﺎﻟﺨﻴﺮﻳﺔ ﺗﻌﻮد إﻟﻰ ﻏﻴﺮ اﻵﻳﺔ ﻣﺜﻞ ﻧﻔﻊ اﻟﻌﺒﺎد وﺛﻮاﺑﻬﻢ‪.‬‬ ‫‪ -٣‬ﺣﺘﻰ ﻻ ﻳﺘﻮﻫﻢ اﻟﻨﻘﺺ ﻓﻲ اﻟﻤﻔﻀﻞ ﻋﻠﻴﻪ‪.‬‬ ‫أﻣﺎ اﻷﺣﺎدﻳﺚ اﻟﻮاردة ﺑﺎﻟﺘﻔﻀﻴﻞ ﻓﻘﺪ أوﻟﻮا اﻟﻔﻀﻞ ﺑﺎﻷﺟﺮ‪ ،‬أي ‪ :‬إن أﺟﺮ ﻗﺮاءﺗﻬﺎ أﻋﻈﻢ ﻣﻦ أﺟﺮ ﻗﺮاءة ﻏﻴﺮﻫﺎ‪ ،‬ﻻ أﻧﻬﺎ ﻫﻲ ﻓﻲ ذاﺗﻬﺎ‬ ‫أﻓﻀﻞ ﻣﻤﺎ ﺳﻮاﻫﺎ‪.‬‬ ‫أدﻟﺔ أﺻﺤﺎب اﻟﻘﻮل اﻟﺜﺎﻧﻲ‬ ‫أو ًﻻ ‪ :‬اﻷدﻟﺔ ﻣﻦ اﻟﻘﺮآن ‪:‬‬ ‫‪ -١‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﻣﺎ ﻧﻨﺴﺦ ﻣﻦ ءاﻳﺔ أو ﻧﻨﺴﻬﺎ ﺗﺄت ﺑﺨﻴﺮ ﻣﻨﻬﺎ أو ﻣﺜﻠﻬﺎ \" وﻣﻌﻨﺎﻫﺎ ‪ :‬أن اﻟﻠﻪ ﺳﺒﺤﺎﻧﻪ وﺗﻌﺎﻟﻰ إذا ﻧﺴﺦ آﻳﺔ أﺗﻰ ﺑﺨﻴﺮ‬ ‫ﻣﻨﻬﺎ أو ﺑﻤﺜﻠﻬﺎ ﻓﺪل ﻋﻠﻰ أن ﻓﻲ آي اﻟﻘﺮآن ﻣﻨﻪ ﻣﺎ ﻫﻮ ﻣﺘﻤﺎﺛﻞ ﻓﻲ اﻟﺨﻴﺮﻳﺔ ‪ ،‬وﻣﻨﻪ ﻣﺎ ﻫﻮ أﻛﺜﺮ ﺧﻴﺮﻳﺔ وﻓﻀﻼ‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪276‬‬ ‫‪ -٢‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﻓﺒﺸﺮ ﻋﺒﺎد * اﻟﺬﻳﻦ ﻳﺴﺘﻤﻌﻮن اﻟﻘﻮل ﻓﻴﺘﺒﻌﻮن أﺣﺴﻨﻪ«‬ ‫ﻋﻠﻰ أن اﻟﻤﺮاد ﺑﺎﻟﻘﻮل ﻫﻮ اﻟﻘﺮآن‪ ،‬ورﺟﺢ ﻫﺬا اﻟﻤﻌﻨﻰ اﻟﺸﻴﺦ ﻣﺤﻤﺪ اﻷﻣﻴﻦ اﻟﺸﻨﻘﻴﻄﻲ‪.‬‬ ‫‪ -٣‬ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬واﺗﺒﻌﻮا أﺣﺴﻦ ﻣﺎ أﻧﺰل إﻟﻴﻜﻢ ﻣﻦ رﺑﻜﻢ\" ﻓﻔﻴﻬﺎ دﻻﻟﺔ ﻋﻠﻰ أن ﻓﻲ اﻟﻘﺮآن اﻟﺤﺴﻦ واﻷﺣﺴﻦ‪.‬‬ ‫ﺛﺎﻧﻴ ًﺎ ‪ :‬اﻷدﻟﺔ ﻣﻦ اﻟﺴﻨﺔ ‪:‬‬ ‫وﻫﻲ ﻋﻤﻮم اﻷدﻟﺔ اﻟﺪاﻟﺔ ﻋﻠﻰ ﺗﻔﻀﻴﻞ ﺑﻌﺾ اﻵﻳﺎت واﻟﺴﻮر أو اﺧﺘﺼﺎﺻﻬﺎ ﺑﻤﺰﻳﺪ أﺟﺮ ﻋﻠﻰ ﻗﺮاءﺗﻬﺎ ‪:‬‬ ‫‪ -١‬ﺣﺪﻳﺚ أﺑﻲ ﺳﻌﻴﺪ ﺑﻦ اﻟﻤﻌﻠﻰ أن رﺳﻮل اﻟﻠﻪ ﷺ ﻗﺎل‪» :‬أﻻ أﻋﻠﻤﻚ أﻋﻈﻢ ﺳﻮرة ﻓﻲ اﻟﻘﺮآن ﻗﺎل‪) :‬اﻟﺤﻤﺪ ﻟﻠﻪ رب اﻟﻌﺎﻟﻤﻴﻦ( ﻫﻲ‬ ‫اﻟﺴﺒﻊ اﻟﻤﺜﺎﻧﻲ واﻟﻘﺮآن اﻟﻌﻈﻴﻢ اﻟﺬي أوﺗﻴﺘﻪ«‪.‬‬ ‫‪ -٢‬ﺣﺪﻳﺚ أﺑﻲ ﻫﺮﻳﺮة ﷺ ﻗﺎل‪ :‬ﻗﺎل رﺳﻮل اﻟﻞہ ﷺ ‪ ) :‬وﻗﺮأ ﻋﻠﻴﻪ أﺑﻲ ﺑﻦ ﻛﻌﺐ أم اﻟﻘﺮآن ـ‪» :‬واﻟﺬي ﻧﻔﺴﻲ ﺑﻴﺪه ﻣﺎ أﻧﺰﻟﺖ ﻓﻲ‬ ‫اﻟﺘﻮراة وﻻ ﻓﻲ اﻹﻧﺠﻴﻞ وﻻ ﻓﻲ اﻟﺰﺑﻮر وﻻ ﻓﻲ اﻟﻔﺮﻗﺎن ﻣﺜﻠﻬﺎ‪ ،‬وإﻧﻬﺎ ﺳﺒﻊ ﻣﻦ اﻟﻤﺜﺎﻧﻲ واﻟﻘﺮآن اﻟﻌﻈﻴﻢ اﻟﺬي أﻋﻄﻴﺘﻪ«‪ ،‬ﻓﻔﻴﻪ‬ ‫دﻻﻟﺔ ﻋﻠﻰ ﻧﻔﻲ أن ﻳﻜﻮن ﻟﻬﺎ ﻣﺜﻞ‪.‬‬ ‫‪ -٣‬ﺣﺪﻳﺚ أﺑﻲ ﺑﻦ ﻛﻌﺐ ﻗﺎل‪ :‬ﻗﺎل ‪ :‬ﻗﺎل رﺳﻮل اﻟﻠﻪ ﷺ‪» :‬ﻳﺎ أﺑﺎ اﻟﻤﻨﺬر أﺗﺪري أي آﻳﺔ ﻣﻦ ﻛﺘﺎب اﻟﻠﻪ ﻣﻌﻚ أﻋﻈﻢ؟ ﻗﻠﺖ‪ :‬اﻟﻠﻪ ورﺳﻮﻟﻪ‬ ‫أﻋﻠﻢ‪ ،‬ﻗﺎل‪ :‬ﻳﺎ أﺑﺎ اﻟﻤﻨﺬر‪ ،‬أﺗﺪري أي آﻳﺔ ﻓﻲ ﻛﺘﺎب اﻟﻠﻪ ﻣﻌﻚ أﻋﻈﻢ؟ ﻗﺎل ‪ :‬ﻗﻠﺖ‪ :‬واﻟﻠﻪ ﻻ إﻟﻪ إﻻ ﻫﻮ اﻟﺤﻲ اﻟﻘﻴﻮم«‪ ،‬ﻗﺎل‪ :‬ﻓﻀﺮب‬ ‫ﻓﻲ ﺻﺪري وﻗﺎل ‪ :‬ﻟﻴﻬﻨﻚ اﻟﻌﻠﻢ أﺑﺎ اﻟﻤﻨﺬر«‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪277‬‬ ‫‪ -٤‬ﺣﺪﻳﺚ أﺑﻲ ﻫﺮﻳﺮة أن ﷺ ﻗﺎل‪» :‬ﺳﻴﺪة آي اﻟﻘﺮآن آﻳﺔ اﻟﻜﺮﺳﻲ«‪.‬‬ ‫‪ -٥‬ﺣﺪﻳﺚ اﺑﻦ ﻣﺴﻌﻮد رﺿﻲ اﻟﻠﻪ ﻋﻨﻪ ﻗﺎل‪ :‬ﻗﺎل رﺳﻮل اﻟﻠﻪ ﷺ‪» :‬اﻵﻳﺘﺎن ﻣﻦ آﺧﺮ ﺳﻮرة اﻟﺒﻘﺮة ﻣﻦ ﻗﺮأﻫﻤﺎ ﻓﻲ ﻟﻴﻠﺔ ﻛﻔﺘﺎه«‬ ‫‪ -٦‬ﺣﺪﻳﺚ أﺑﻲ اﻟﺪرداء رﺿﻲ اﻟﻠﻪ ﻋﻨﻪ أن اﻟﻨﺒﻲ ﷺ ﻗﺎل‪» :‬ﻣﻦ ﺣﻔﻆ ﻋﺸﺮ آﻳﺎت ﻣﻦ أول ﺳﻮرة اﻟﻜﻬﻒ ﻋﺼﻢ ﻣﻦ اﻟﺪﺟﺎل« وﻓﻲ‬ ‫رواﻳﺔ »ﻣﻦ آﺧﺮ اﻟﻜﻬﻒ«‬ ‫‪ -٧‬ﺣﺪﻳﺚ أﺑﻲ ﺳﻌﻴﺪ اﻟﺨﺪري رﺿﻲ اﻟﻠﻪ ﻋﻨﻪ أن رﺟ ًﻼ ‪ .‬رﺟ ًﻼ ﻳﻘﺮأ\" ﻗﻞ ﻫﻮ اﻟﻠﻪ أﺣﺪ\" ﻳﺮددﻫﺎ‪ ،‬ﻓﻠﻤﺎ أﺻﺒﺢ ﺟﺎء إﻟﻰ رﺳﻮل اﻟﻠﻪ ﷺ‬ ‫ﻓﺬکر ﻟﻪ ذﻟﻚ‪ ،‬ﻓﻘﺎل رﺳﻮل اﻟﻠﻪ ﷺ‪» :‬واﻟﺬي ﻧﻔﺴﻲ ﺑﻴﺪه إﻧﻬﺎ ﻟﺘﻌﺪل ﺛﻠﺚ اﻟﻘﺮآن\"‬ ‫‪ - ٨‬ﺣﺪﻳﺚ ﻋﻘﺒﺔ ﺑﻦ ﻋﺎﻣﺮ ﷺ ﻗﺎل‪ :‬ﻗﺎل رﺳﻮل اﻟﻠﻪ ﷺ ‪» :‬أﻟﻢ ﺗﺮ آﻳﺎت أﻧﺰﻟﺖ اﻟﻠﻴﻠﺔ ﻟﻢ ﻳﺮ ﻣﺜﻠﻬﻦ ﻗﻂ ‪» :‬ﻗﻞ أﻋﻮذ ﺑﺮب اﻟﻔﻠﻖ \" وﻗﻞ‬ ‫أﻋﻮذ ﺑﺮب اﻟﻨﺎس«‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪278‬‬ ‫اﺳﺘﺪل أﺻﺤﺎب اﻟﻘﻮﻟﻴﻦ ﺑﺎﻟﻌﺪﻳﺪ ﻣﻦ اﻷدﻟﺔ‬ ‫اﻟﺘﺸﺠﻴﺮ‬ ‫أدﻟﺔ أﺻﺤﺎب اﻟﻘﻮل اﻟﺜﺎﻧﻲ‬ ‫اﻷدﻟﺔ ﻣﻦ اﻟﻘﺮآن‬ ‫أدﻟﺔ أﺻﺤﺎب اﻟﻘﻮل اﻷول‬ ‫اﻷدﻟﺔ ﻣﻦ اﻟﺴﻨﺔ‬ ‫ﻣﺎ ﻧﻨﺴﺦ ﻣﻦ آﻳﺔ‬ ‫أن اﻟﺠﻤﻴﻊ ﻛﻼم اﻟﻠﻪ ﻋﺰ وﺟﻞ‬ ‫ﺣﺪﻳﺚ أﺑﻲ ﺳﻌﻴﺪ ﺑﻦ اﻟﻤﻌﻠﻰ‬ ‫أو ﻧﻨﺴﻬﺎ‬ ‫وﻛﻼﻣﻪ ﺻﻔﺔ ﻟﻪ واﻟﺼﻔﺔ‬ ‫ﺣﺪﻳﺚ أﺑﻲ ﻫﺮﻳﺮة‬ ‫اﻟﺬﻳﻦ ﻳﺴﺘﻤﻌﻮن اﻟﻘﻮل‬ ‫ﻻ ﺗﺘﻔﺎﺿﻞ‬ ‫ﺣﺪﻳﺚ أﺑﻲ ﺑﻦ ﻛﻌﺐ‬ ‫ﺣﺪﻳﺚ اﺑﻦ ﻣﺴﻌﻮد‬ ‫ﻓﻴﺘﺒﻌﻮن أﺣﺴﻨﻪ‬ ‫أن اﻟﻘﺮآن ﻧﺰل ﻣﻦ ﻋﻨﺪ اﻟﻠﻪ‬ ‫ﺣﺪﻳﺚ أﺑﻲ اﻟﺪرداء‬ ‫واﺗﺒﻌﻮا أﺣﺴﻦ ﻣﺎ أﻧﺰل‬ ‫ﻓﻜﻴﻒ ﻳﺘﻔﺎﺿﻞ وأﺻﻠﻪ واﺣﺪ‬ ‫ﺣﺪﻳﺚ أﺑﻲ ﺳﻌﻴﺪ اﻟﺨﺪري‬ ‫إﻟﻴﻜﻢ ﻣﻦ رﺑﻜﻢ‬ ‫ﺣﺘﻰ ﻻ ﻳﺘﻮﻫﻢ اﻟﻨﻘﺺ‬ ‫ﺣﺪﻳﺚ ﻋﻘﺒﺔ ﺑﻦ ﻋﺎﻣﺮ‬ ‫ﻓﻲ اﻟﻤﻔﻀﻞ ﻋﻠﻴﻪ‬ ‫أﻣﺎ اﻷﺣﺎدﻳﺚ اﻟﻮاردة‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬ ‫ﺑﺎﻟﺘﻔﺼﻴﻞ ﻓﻘﺪ أوﻟﻮا‬ ‫اﻟﻔﻀﻞ ﺑﺎﻷﺟﺮ‬

‫‪279‬‬ ‫ﺷﺮح اﻟﺘﺸﺠﻴﺮ‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪280‬‬ ‫أﺳﺌﻠﺔ ﻣﻘﺎﻟﻴﺔ‬ ‫س‪ : 1‬اذﻛﺮ ﺑﻌﺾ أدﻟﺔ أﺻﺤﺎب اﻟﻘﻮل اﻷول واﻟﺜﺎﻧﻲ؟‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫اﻟﺨﻴﺎرات‬ ‫ﺗﻤﺎرﻳﻦ ﺗﻄﺒﻴﻘﻴﺔ‬ ‫ﺧﻄﺄ‬ ‫ﺻﺢ‬ ‫‪ -1‬ﻣﻦ أدﻟﺔ أﺻﺤﺎب اﻟﻘﻮل اﻟﺜﺎﻧﻲ‪ ،‬أن اﻟﻘﺮآن ﻧﺰل ﻣﻦ ﻋﻨﺪ اﻟﻠﻪ ﻓﻜﻴﻒ ﻳﺘﻔﺎﺿﻞ‬ ‫ﺧﻄﺄ‬ ‫ﺻﺢ‬ ‫وأﺻﻠﻪ واﺣﺪ‪.‬‬ ‫اﻟﺜﺎﻧﻲ‬ ‫اﻷول‬ ‫اﺑﻦ ﻣﺴﻌﻮد‬ ‫أﺑﻲ ﻫﺮﻳﺮة‬ ‫‪ -2‬إن ﺗﺄوﻳﻞ اﻟﻔﻀﻞ ﺑﺎﻷﺟﺮ اﻟﺘﻲ ذﻛﺮت ﻓﻲ اﻷﺣﺎدﻳﺚ ﻣﻦ أدﻟﺔ أﺻﺤﺎب اﻟﻘﻮل اﻷول‪.‬‬ ‫‪» -3‬ﻣﺎ ﻧﻨﺴﺦ ﻣﻦ آﻳﺔ أو ﻧﻨﺴﻬﺎ ‪ «....‬ﻫﺬه ﻣﻦ أدﻟﺔ أﺻﺤﺎب اﻟﻘﻮل‪:‬‬ ‫‪ -4‬ﻗﺎل اﻟﻨﺒﻲ ﷺ‪ :‬ﺳﻴﺪ آي اﻟﻘﺮآن آﻳﺔ اﻟﻜﺮﺳﻲ‪ ،‬ﻫﺬا ﺣﺪﻳﺚ‪:‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪281‬‬ ‫اﻟﻤﺴﺄﻟﺔ اﻟﺮاﺑﻌﺔ ‪ :‬اﻟﺮاﺟﺢ ﺑﻴﻦ اﻷﻗﻮال اﻟﻤﺘﻦ‬ ‫اﻟﺮاﺟﺢ‬ ‫اﻟﺮاﺟﺢ ﻫﻮ اﻟﻘﻮل اﻟﺜﺎﻧﻲ ﻟﻘﻮة أدﻟﺘﻪ‪ ،‬وﻣﺎ ذﻛﺮه أﺻﺤﺎب اﻟﻘﻮل اﻷول ﻣﻦ أن ﺻﻔﺎت اﻟﻠﻪ ﻻ ﺗﺘﻔﺎﺿﻞ‪ ،‬ﻓﻬﺬا ﻻ دﻟﻴﻞ ﻋﻠﻴﻪ‪ ،‬ﻓﺎﻟﺘﻔﺎﺿﻞ‬ ‫ﺑﻴﻦ اﻟﺼﻔﺎت ﻳﻜﻮن ﻣﻦ وﺟﻬﻴﻦ ‪:‬‬ ‫اﻷول‪ :‬أن ﺑﻌﻀﻬﺎ أدﺧﻞ ﻓﻲ ﻛﻤﺎل اﻟﻤﻮﺻﻮف ﺑﻬﺎ‪ ،‬ﻓﻘﺪ ورد ﻋﻦ اﻟﻨﺒﻲ ﷺ ﺑﺄن ﻟﻠﻪ اﺳﻤﺎ أﻋﻈﻢ ﻓﻘﺪ ﺟﺎء ﻋﻦ ﻋﺒﺪاﻟﻠﻪ ﺑﻦ ﺑﺮﻳﺪة‬ ‫اﻷﺳﻠﻤﻲ ﻋﻦ أﺑﻴﻪ ﻗﺎل‪ :‬ﺳﻤﻊ اﻟﻨﺒﻲ ﷺ رﺟ ًﻼ ﻳﺪﻋﻮ وﻫﻮ ﻳﻘﻮل‪ :‬اﻟﻠﻬﻢ إﻧﻲ أﺷﻬﺪ أﻧﻚ أﻧﺖ اﻟﻠﻪ ﻻ إﻟﻪ إﻻ أﻧﺖ اﻷﺣﺪ اﻟﺼﻤﺪ اﻟﺬي ﻟﻢ‬ ‫ﻳﻠﺪ وﻟﻢ ﻳﻮﻟﺪ وﻟﻢ ﻳﻜﻦ ﻟﻪ ﻛﻔﻮ ًا أﺣﺪ‪ ،‬ﻗﺎل‪ :‬ﻓﻘﺎل‪» :‬واﻟﺬي ﻧﻔﺴﻲ ﺑﻴﺪه ﻟﻘﺪ ﺳﺄل اﻟﻠﻪ ﺑﺎﺳﻤﻪ اﻷﻋﻈﻢ اﻟﺬي إذا دﻋﻲ ﺑﻪ أﺟﺎب وإذا‬ ‫ﺳﺌﻞ ﺑﻪ أﻋﻄﻰ«‬ ‫اﻟﺜﺎﻧﻲ‪ :‬أن اﻟﺼﻔﺔ اﻟﻮاﺣﺪة ﺗﺘﻔﺎﺿﻞ ﺑﺄن ﻳﻜﻮن اﻷﻣﺮ ﺑﻤﺄﻣﻮر ﻣﺎ أﻛﻤﻞ ﻣﻦ اﻷﻣﺮ ﺑﻤﺄﻣﻮر آﺧﺮ‪.‬‬ ‫ﻗﺎل ﺷﻴﺦ اﻹﺳﻼم اﺑﻦ ﺗﻴﻤﻴﺔ ‪» :‬وﻛﻤﺎ أن أﺳﻤﺎءﻩ وﺻﻔﺎﺗﻪ ﻣﺘﻨﻮﻋﺔ‪ ،‬ﻓﻬﻲ أﻳﻀ ًﺎ ﻣﺘﻔﺎﺿﻠﺔ‪ ،‬ﻛﻤﺎ دل ﻋﻠﻰ ذﻟﻚ اﻟﻜﺘﺎب واﻟﺴﻨﺔ‬ ‫واﻹﺟﻤﺎع ﻣﻊ اﻟﻌﻘﻞ‪ ،‬وإﻧﻤﺎ ﺷﺒﻬﺔ ﻣﻦ ﻣﻨﻊ ﺗﻔﺎﺿﻠﻬﺎ‪ ،‬ﻣﻦ ﺟﻨﺲ ﺷﺒﻬﺔ ﻣﻦ ﻣﻨﻊ ﺗﻌﺪدﻫﺎ ‪ ،‬وذﻟﻚ ﻳﺮﺟﻊ إﻟﻰ ﻧﻔﻲ اﻟﺼﻔﺎت ﻛﻤﺎ ﻳﻘﻮل‬ ‫اﻟﺠﻬﻤﻴﺔ«‪.‬‬ ‫وﻗﺪ ﻏﻠﻂ ﻣﻦ ﻣﻨﻊ اﻟﺘﻔﺎﺿﻞ ﺑﻘﻮﻟﻪ‪» :‬إﻧﻤﺎ ﻏﻠﻂ ﻣﻦ ﻗﺎل ﺑﺎﻷول‪ ،‬ﻷﻧﻪ ﻧﻈﺮ إﻟﻰ إﺣﺪى ﺟﻬﺘﻲ اﻟﻜﻼم‪ ،‬وﻫﻲ ﺟﻬﺔ اﻟﻤﺘﻜﻠﻢ ﺑﻪ‪،‬‬ ‫وأﻋﺮض ﻋﻦ اﻟﺠﻬﺔ اﻷﺧﺮى‪ ،‬وﻫﻲ ﺟﻬﺔ اﻟﻤﺘﻜﻠﻢ ﻓﻴﻪ‪ ،‬وﻛﻼﻫﻤﺎ ﻟﻠﻜﻼم ﺑﻪ ﺗﻌﻠﻖ ﻳﺤﺼﻞ ﺑﻪ اﻟﺘﻔﺎﺿﻞ واﻟﺘﻤﺎﺛﻞ«‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪282‬‬ ‫اﻟﺘﺸﺠﻴﺮ‬ ‫اﻟﺮاﺟﺢ ﺑﻴﻦ اﻷﻗﻮال‬ ‫اﻟﺮاﺟﺢ ﻫﻮل اﻟﻘﻮل اﻟﺜﺎﻧﻲ ﻟﻘﻮة أدﻟﺘﻪ وﻣﺎ ذﻛﺮه أﺻﺤﺎب‬ ‫اﻟﻘﻮل اﻷول ﻣﻦ أن ﺻﻔﺎت اﻟﻠﻪ ﻻ ﺗﺘﻔﺎﺿﻞ ﻓﻬﺬا ﻻ دﻟﻴﻞ‬ ‫ﻋﻠﻴﻪ إذ أن اﻟﺘﻔﺎﺿﻞ ﺑﻴﻦ اﻟﺼﻔﺎت ﻳﻜﻮن ﻋﻠﻰ وﺟﻬﻴﻦ‬ ‫اﻟﺜﺎﻧﻲ‬ ‫اﻷول‬ ‫أن ﺑﻌﻀﻬﺎ أدﺧﻞ ﻓﻲ‬ ‫أن اﻟﺼﻔﺔ اﻟﻮاﺣﺪة ﺗﺘﻔﺎﺿﻞ‬ ‫ﻛﻤﺎل اﻟﻤﻮﺻﻮف ﺑﻬﺎ‬ ‫ﺑﺄن ﻳﻜﻮن اﻷﻣﺮ ﺑﻤﺄﻣﻮر ﻣﺎ‬ ‫ﻓﻘﺪ ورد ﻋﻦ اﻟﻨﺒﻲ‬ ‫أﻛﻤﻞ ﻣﻦ اﻷﻣﺮ ﺑﻤﺄﻣﻮر آﺧﺮ‬ ‫أن ﻟﻠﻪ اﺳﻤ ًﺎ أﻋﻈﻢ‬ ‫ﺣﺪﻳﺚ ﻋﺒﺪاﻟﻠﻪ ﺑﻦ ﺑﺮﻳﺪة‬ ‫ﻗﻮل ﺷﻴﺦ اﻹﺳﻼم‬ ‫اﻷﺳﻠﻤﻲ ﻋﻦ أﺑﻴﻪ‬ ‫اﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫ﻋﻦ اﻟﻨﺒﻲ‬ ‫وﻗﺪ ﻏ ّﻠﻂ ﻣﻦ ﻣﻨﻊ‬ ‫اﻟﺘﻔﺎﺿﻞ‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪283‬‬ ‫ﺷﺮح اﻟﺘﺸﺠﻴﺮ‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪284‬‬ ‫أﺳﺌﻠﺔ ﻣﻘﺎﻟﻴﺔ‬ ‫س‪ : 1‬أي اﻷﻗﻮال ﻫﻮ اﻷرﺟﺢ؟‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫س‪ : 2‬ﻣﺎ ﻫﻲ أوﺟﻪ اﻟﺘﻔﺎﺿﻞ ﺑﻴﻦ اﻟﺼﻔﺎت؟‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫اﻟﺨﻴﺎرات‬ ‫ﺗﻤﺎرﻳﻦ ﺗﻄﺒﻴﻘﻴﺔ‬ ‫ﺧﻄﺄ‬ ‫ﺻﺢ‬ ‫‪ -1‬اﻟﻘﻮل اﻷول ﻫﻮ اﻟﺮاﺟﺢ ﺑﻴﻦ اﻷﻗﻮال‪.‬‬ ‫ﺧﻄﺄ‬ ‫ﺻﺢ‬ ‫‪ -2‬إن ﻣﺎ ذﻛﺮه أﺻﺤﺎب اﻟﻘﻮل اﻷول ﻣﻦ أن ﺻﻔﺎت اﻟﻠﻪ ﺗﺘﻔﺎﺿﻞ ﻟﻪ دﻟﻴﻞ‪.‬‬ ‫وﺟﻪ واﺣﺪ‬ ‫وﺟﻬﻴﻦ‬ ‫ﻗﻮل ﺷﻴﺦ اﻹﺳﻼم‬ ‫ﺣﺪﻳﺚ ﻋﺒﺪاﻟﻠﻪ اﻷﺳﻠﻤﻲ ﻋﻦ اﻟﻨﺒﻲ ﷺ‬ ‫‪ -3‬إن اﻟﺘﻔﺎﺿﻞ ﺑﻴﻦ اﻟﺼﻔﺎت ﻳﻜﻮن ﻋﻠﻰ‪:‬‬ ‫‪ -4‬إن ﺑﻌﺾ اﻟﺼﻔﺎت أدﺧﻞ ﻓﻲ ﻛﻤﺎل اﻟﻤﻮﺻﻮف ﺑﻬﺎ‪ ،‬واﻟﺪﻟﻴﻞ ﻋﻠﻰ ذﻟﻚ‪:‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪285‬‬ ‫اﻟﻤﺴﺄﻟﺔ اﻟﺨﺎﻣﺴﺔ ‪ :‬ﺗﻨﺒﻴﻬﺎت اﻟﻤﺘﻦ‬ ‫ﺗﻨﺒﻴﻬﺎت‬ ‫إذا ﻗﻠﻨﺎ ﺑﺄن اﻟﻘﻮل اﻟﺮاﺟﺢ ﻫﻮ وﺟﻮد اﻟﺘﻔﺎﺿﻞ ﻓﻴﺠﺐ أن ﺗﻌﻠﻢ ﻣﺎ ﻳﻠﻲ‪:‬‬ ‫‪ -١‬أن ﻛﻼم اﻟﻠﻪ ﷺ ﻣﻦ ﺣﻴﺚ ﻧﺴﺒﺘﻪ إﻟﻴﻪ ﻻ ﻳﺘﻔﺎﺿﻞ‪ ،‬ﻓﻜﻞ اﻟﻘﺮآن ﻛﻼﻣﻪ ﻋﻠﻰ اﻟﺤﻘﻴﻘﺔ‪ ،‬وﻟﻜﻦ ﻗﺪ ﻳﺘﻔﺎﺿﻞ ﻓﻲ ﺟﻮاﻧﺐ أﺧﺮى‪.‬‬ ‫‪ -٢‬أﻧﻪ ﻻ ﻳﺠﻮز ﺗﻨﻘﺺ اﻟﻤﻔﻀﻞ ﻋﻠﻴﻪ‪ ،‬ﻷﻧﻪ ﻓﺎﺿﻞ أﺻﻼ‪.‬‬ ‫‪ -٣‬أن إﺛﺒﺎت اﻟﻔﻀﻞ ﻓﻲ ﺟﺎﻧﺐ ﻻ ﻳﻌﻨﻲ ﻧﻔﻴﻪ ﻋﻦ اﻟﻤﻔﻀﻞ ﻋﻠﻴﻪ ﻓﻲ ﺟﻮاﻧﺐ أﺧﺮى‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪286‬‬ ‫اﻟﺘﺸﺠﻴﺮ‬ ‫ﺗﻨﺒﻴﻬﺎت‬ ‫إذا ﻗﻠﻨﺎ ﺑﺄن اﻟﻘﻮل اﻟﺮاﺟﺢ ﻫﻮ وﺟﻮد اﻟﺘﻔﺎﺿﻞ‬ ‫ﻓﻴﺠﺐ أن ﻧﻌﻠﻢ ﻣﺎ ﻳﻠﻲ‪:‬‬ ‫أن ﻛﻼم اﻟﻠﻪ ﻋﺰ وﺟﻞ ﻣﻦ ﺣﻴﺚ ﻧﺴﺒﺘﻪ إﻟﻴﻪ ﻻ ﻳﺘﻔﺎﺿﻞ ﻓﻜﻞ اﻟﻘﺮآن‬ ‫ﻛﻼﻣﻪ ﻋﻠﻰ اﻟﺤﻘﻴﻘﺔ‪ ،‬ﻟﻜﻦ ﻗﺪ ﻳﺘﻔﺎﺿﻞ ﻓﻲ ﺟﻮاﻧﺐ أﺧﺮى‬ ‫أﻧﻪ ﻻ ﻳﺠﻮز ﺗﻨﻘﺺ اﻟﻤﻔﻀﻞ ﻋﻠﻴﻪ‬ ‫ﻷﻧﻪ ﻓﺎﺿﻞ أﺻ ًﻼ‬ ‫أن إﺛﺒﺎت اﻟﻔﻀﻞ ﻓﻲ ﺟﺎﻧﺐ ﻻ ﻳﻌﻨﻲ ﻧﻔﻴﻪ‬ ‫ﻋﻦ اﻟﻤﻔﻀﻞ ﻋﻠﻴﻪ ﻓﻲ ﺟﻮاﻧﺐ أﺧﺮى‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪287‬‬ ‫ﺷﺮح اﻟﺘﺸﺠﻴﺮ‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪288‬‬ ‫أﺳﺌﻠﺔ ﻣﻘﺎﻟﻴﺔ‬ ‫س‪ : 1‬ﻫﻨﺎك أﻣﻮر ﻳﺠﺐ اﻟﻌﻠﻢ ﺑﻬﺎ ﻋﻨﺪ اﻟﻘﻮل ﺑﺄن اﻟﻘﻮل اﻟﺮاﺟﺢ ﻫﻮ وﺟﻮد اﻟﺘﻔﺎﺿﻞ‪ ،‬اذﻛﺮﻫﺎ؟‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫ﻻ ﻳﺘﻔﺎﺿﻞ‬ ‫اﻟﺨﻴﺎرات‬ ‫ﺗﻤﺎرﻳﻦ ﺗﻄﺒﻴﻘﻴﺔ‬ ‫ﻻ ﻳﺠﻮز‬ ‫ﻳﺘﻔﺎﺿﻞ‬ ‫ﺧﻄﺄ‬ ‫ﻳﺠﻮز‬ ‫‪ -1‬إن ﻛﻼم اﻟﻠﻪ ﻋﺰ وﺟﻞ ﻣﻦ ﺣﻴﺚ ﻧﺴﺒﺘﻪ إﻟﻴﻪ‪:‬‬ ‫ﺻﺢ‬ ‫‪ -2‬أن ﺗﻨﻘﺺ اﻟﻤﻔﻀﻞ ﻋﻠﻴﻪ‪:‬‬ ‫‪ -3‬إن إﺛﺒﺎت اﻟﻔﻀﻞ ﻓﻲ ﺟﺎﻧﺐ ﻻ ﻳﻌﻨﻲ ﻧﻔﻴﻪ ﻓﻲ ﺟﻮاﻧﺐ أﺧﺮى‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪289‬‬ ‫اﻟﻤﺴﺄﻟﺔ اﻟﺴﺎدﺳﺔ ‪ :‬ﺟﻮاﻧﺐ اﻟﺘﻔﻀﻴﻞ اﻟﻤﺘﻦ‬ ‫ﺟﻮاﻧﺐ اﻟﺘﻔﻀﻴﻞ‬ ‫اﺧﺘﻠﻔﺖ ﻋﺒﺎرات اﻟﻘﺎﺋﻠﻴﻦ ﺑﺎﻟﺘﻔﻀﻴﻞ ﻣﻦ أي اﻷﻧﻮاع ﻳﻜﻮن‪ ،‬وﺑﺎﻟﺘﺘﺒﻊ أﻣﻜﻦ إﺟﻤﺎﻟﻬﺎ ﻓﻲ اﻵﺗﻲ‪:‬‬ ‫‪ -١‬أن ﻳﺮاد ﺑﻪ ﻋﻈﻢ اﻷﺟﺮ وﻣﻀﺎﻋﻔﺔ اﻟﺜﻮاب‪.‬‬ ‫‪ -٢‬اﻷﺛﺮ اﻟﺤﺴﻲ واﻟﻤﻌﻨﻮي ﻋﻠﻰ اﻟﻤﺴﻠﻢ‪ ،‬ﻛﻘﺮاءة اﻟﻔﺎﺗﺤﺔ وآﻳﺔ اﻟﻜﺮﺳﻲ واﻹﺧﻼص واﻟﻤﻌﻮذﺗﻴﻦ ﻓﺈن ﻗﺎرﺋﻬﺎ ﻳﺘﻌﺠﻞ ﺑﻘﺮاءﺗﻬﺎ‬ ‫اﻻﺣﺘﺮاز ﻣﻤﺎ ﻳﺨﺸﻰ‪.‬‬ ‫‪ -٣‬ﻣﺎ ﺗﺘﻀﻤﻨﻪ أﻟﻔﺎﻇﻬﺎ ﻣﻦ ﻣﻌﺎن ﻻ ﺗﻮﺟﺪ ﻓﻲ ﻏﻴﺮﻫﺎ ﻛﺂﻳﺔ اﻟﻜﺮﺳﻲ وآﺧﺮ اﻟﺤﺸﺮ وﺳﻮرة اﻹﺧﻼص ﻓﻔﻴﻬﺎ ﻣﻦ اﻟﺪﻻﻻت ﻋﻠﻰ‬ ‫وﺣﺪاﻧﻴﺔ اﻟﻠﻪ وﻋﻠﻰ ﺻﻔﺎﺗﻪ ﻣﺎ ﻟﻴﺲ ﻓﻲ ﻏﻴﺮﻫﺎ‬ ‫‪ -٤‬اﻟﻔﻀﻞ ﺑﻘﺮاءﺗﻬﺎ ﻓﻲ ﺻﻼة ﻣﻌﻴﻨﺔ‪ ،‬ﻛﻤﺎ ورد ﺑﻔﻀﻞ ﻗﺮاءة ﺳﻮرة اﻟﻜﺎﻓﺮون ﻓﻲ ﺛﺎﻧﻴﺔ اﻟﺸﻔﻊ‪ ،‬وأول رﻛﻌﺔ ﻣﻦ ﺳﻨﺔ اﻟﻔﺠﺮ‪ ،‬وﺳﻨﺔ‬ ‫اﻟﻄﻮاف‪ .‬وﻗﺮاءة ﺳﻮرة اﻹﺧﻼص ﻓﻲ اﻟﻮﺗﺮ‪ ،‬وﻓﻲ ﺛﺎﻧﻲ رﻛﻌﺔ ﻣﻦ ﺳﻨﺔ اﻟﻔﺠﺮ‪ ،‬واﻟﻄﻮاف‪ .‬وﻫﺬا اﻻﺧﺘﻼف ﺑﺎﻟﺘﻔﻀﻴﻞ أﻗﺮب إﻟﻰ‬ ‫اﺧﺘﻼف اﻟﺘﻨﻮع ﻻ اﻟﺘﻀﺎد‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪290‬‬ ‫ﺟﻮاﻧﺐ اﻟﺘﻔﻀﻴﻞ‬ ‫اﻟﺘﺸﺠﻴﺮ‬ ‫اﺧﺘﻠﻔﺖ ﻋﺒﺎرات اﻟﻘﺎﺋﻠﻴﻦ ﺑﺎﻟﺘﻔﻀﻴﻞ ﻣﻦ أي اﻷﻧﻮاع‬ ‫أن ﻳﺮاد ﺑﻪ‬ ‫ﻳﻜﻮن‪ ،‬وﺑﺎﻟﺘﺘﺒﻊ أﻣﻜﻦ إﺟﻤﺎﻟﻬﺎ ﻓﻲ اﻵﺗﻲ‪:‬‬ ‫ﻋﻈﻢ اﻷﺟﺮ‬ ‫وﻣﻀﺎﻋﻔﺔ‬ ‫اﻟﻔﻀﻞ‬ ‫ﻣﺎ ﺗﺘﻀﻤﻨﻪ‬ ‫اﻷﺛﺮ اﻟﺤﺴﻲ‬ ‫ﺑﻘﺮاءﺗﻬﺎ ﻓﻲ‬ ‫أﻟﻔﺎﻇﻬﺎ ﻣﻦ‬ ‫واﻟﻤﻌﻨﻮي‬ ‫اﻟﺜﻮاب‬ ‫ﺻﻼة ﻣﻌﻴﻨﺔ‬ ‫ﻣﻌﺎن ﻻ ﺗﻮﺟﺪ‬ ‫ﻋﻠﻰ اﻟﻤﺴﻠﻢ‬ ‫ﻓﻲ ﻏﻴﺮﻫﺎ‬ ‫اﻹﺧﻼص‬ ‫اﻟﻜﺎﻓﺮون‬ ‫آﻳﺔ اﻟﻜﺮﺳﻲ‬ ‫اﻹﺧﻼص‬ ‫اﻟﻮﺗﺮ‬ ‫آﺧﺮ اﻟﺤﺸﺮ‬ ‫آﻳﺔ اﻟﻜﺮﺳﻲ‬ ‫ﺛﺎﻧﻴﺔ اﻟﺸﻔﻊ‬ ‫اﻹﺧﻼص‬ ‫ﻗﺮاءة ﺳﻮرة‬ ‫ﺛﺎﻧﻲ رﻛﻌﺔ ﻣﻦ‬ ‫ﺳﻨﺔ اﻟﻔﺠﺮ‬ ‫أول رﻛﻌﺔ ﻣﻦ‬ ‫اﻟﻔﺎﺗﺤﺔ‬ ‫اﻟﻄﻮاف‬ ‫ﺳﻨﺔ اﻟﻔﺠﺮ‬ ‫اﻟﻤﻌﻮذﺗﻴﻦ‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬ ‫ﺳﻨﺔ اﻟﻄﻮاف‬

‫‪291‬‬ ‫ﺷﺮح اﻟﺘﺸﺠﻴﺮ‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪292‬‬ ‫أﺳﺌﻠﺔ ﻣﻘﺎﻟﻴﺔ‬ ‫س‪ : 1‬اﺧﺘﻠﻔﺖ ﻋﺒﺎرات اﻟﻘﺎﺋﻠﻴﻦ ﺑﺎﻟﺘﻔﻀﻴﻞ ﻣﻦ أي اﻷﻧﻮاع ﻳﻜﻮن‪ ،‬اذﻛﺮ ﺟﻮاﻧﺐ اﻟﺘﻔﻀﻴﻞ؟‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫ﺧﻄﺄ‬ ‫اﻟﺨﻴﺎرات‬ ‫ﺗﻤﺎرﻳﻦ ﺗﻄﺒﻴﻘﻴﺔ‬ ‫اﻹﺧﻼص‬ ‫ﺻﺢ‬ ‫‪ -1‬ﻣﻦ ﺟﻮاﻧﺐ اﻟﺘﻔﻀﻴﻞ أن ﻳﺮاد ﺑﻪ ﻋﻈﻢ اﻷﺟﺮ وﻣﻀﺎﻋﻔﺔ اﻟﺜﻮاب‪.‬‬ ‫ﺧﻄﺄ‬ ‫أواﺧﺮ ﺳﻮرة اﻟﺤﺸﺮ‬ ‫‪ -2‬ﻣﻦ اﻷدﻟﺔ ﻋﻠﻰ اﻷﺛﺮ اﻟﺤﺴﻲ واﻟﻤﻌﻨﻮي ﻋﻠﻰ اﻟﻤﺴﻠﻢ‪.‬‬ ‫ﺧﻄﺄ‬ ‫ﺻﺢ‬ ‫‪ -3‬اﻟﻜﺎﻓﺮون ﺗﻘﺮأ ﻓﻲ ﺛﺎﻧﻲ رﻛﻌﺔ ﻣﻦ ﺳﻨﺔ اﻟﻔﺠﺮ‪.‬‬ ‫ﺧﻄﺄ‬ ‫ﺻﺢ‬ ‫‪ -4‬ﺳﻮرة اﻹﺧﻼص ﺗﻘﺮأ ﻓﻲ اﻟﻄﻮاف‪.‬‬ ‫ﺻﺢ‬ ‫‪ -5‬إن اﻹﺧﺘﻼف ﺑﺎﻟﺘﻔﻀﻴﻞ أﻗﺮب إﻟﻰ إﺧﺘﻼف اﻟﺘﻀﺎد ﻻ اﻟﺘﻨﻮع‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪293‬‬ ‫ﻣﻼﺣﻈﺎت‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪294‬‬ ‫اﻟﺪرس اﻟﻌﺎﺷﺮ‬ ‫ﻋﻤﻮم اﻟﻠﻔﻆ وﺧﺼﻮص اﻟﺴﺒﺐ‬ ‫اﻟﻤﺴﺄﻟﺔ اﻟﺜﺎﻟﺜﺔ‬ ‫اﻟﻤﺴﺄﻟﺔ اﻟﺜﺎﻧﻴﺔ‬ ‫اﻟﻤﺴﺄﻟﺔ اﻷوﻟﻰ‬ ‫أدﻟﺔ اﻟﻌﻠﻤﺎء ﻓﻲ‬ ‫أﻗﻮال اﻟﻌﻠﻤﺎء ﻓﻲ ﻋﻤﻮم‬ ‫اﻟﻤﻘﺼﻮد ﻣﻨﻪ وأﺣﻮال‬ ‫ﺳﺒﺐ اﻟﻨﺰول واﻟﻠﻔﻆ‬ ‫أﻗﻮاﻟﻬﻢ‬ ‫اﻟﻠﻔﻆ وﺧﺼﻮص اﻟﺴﺒﺐ‬ ‫اﻟﻨﺎزل ﻋﻠﻴﻪ‬ ‫اﻟﻤﺴﺄﻟﺔ اﻟﺴﺎدﺳﺔ‬ ‫اﻟﻤﺴﺄﻟﺔ اﻟﺨﺎﻣﺴﺔ‬ ‫اﻟﺤﻜﻤﺔ ﻣﻦ ﺗﻌﺪﻳﺔ اﻟﺤﻜﻢ‬ ‫ﺛﻤﺮة اﻟﺨﻼف ﺑﻴﻦ اﻟﻘﻮﻟﻴﻦ‬ ‫اﻟﻤﺴﺄﻟﺔ اﻟﺮاﺑﻌﺔ‬ ‫ﻣﺜﺎل ﻋﻤﻮم اﻟﻠﻔﻆ‬ ‫إﻟﻰ ﻏﻴﺮ ﻣﻦ ﻧﺰﻟﺖ ﻓﻴﻪ‬ ‫واﻟﺮاﺟﺢ ﻣﻨﻬﻤﺎ‬ ‫وﺧﺼﻮص اﻟﺴﺒﺐ‬ ‫اﻵﻳﺔ‬ ‫وﺗﻄﺒﻴﻖ اﻟﻘﻮﻟﻴﻦ ﻋﻠﻴﻪ‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪295‬‬ ‫اﻟﻤﺴﺄﻟﺔ اﻷوﻟﻰ ‪ :‬اﻟﻤﻘﺼﻮد ﻣﻨﻪ وأﺣﻮال ﺳﺒﺐ اﻟﻨﺰول واﻟﻠﻔﻆ اﻟﻨﺎزل ﻋﻠﻴﻪ اﻟﻤﺘﻦ‬ ‫‪ -١‬اﻟﻤﻘﺼﻮد ﻣﻨﻪ‪:‬‬ ‫ﻳﻘﺼﺪ ﺑﻬﺬا اﻟﻤﻮﺿﻮع أن ﻳﻜﻮن ﻟﻔﻆ اﻵﻳﺔ اﻟﻤﻨﺰﻟﺔ ﻋﺎﻣ ًﺎ‪ ،‬وﺳﺒﺐ ﻧﺰوﻟﻬﺎ ﺧﺎص‪ ،‬وﻫﻮ ﻣﻦ اﻟﻤﻮﺿﻮﻋﺎت اﻷﺻﻮﻟﻴﺔ‪ ،‬وذﻟﻚ ﻷن‬ ‫اﻷﺻﻮﻟﻴﻴﻦ ﻳﻨﻈﺮون ﻓﻲ ﺣﺎل اﻷدﻟﺔ ﻣﻦ ﺣﻴﺚ إﻓﺎدﺗﻬﺎ ﻟﻸﺣﻜﺎم ﻣﻦ ﻋﻤﻮم وﺧﺼﻮص وإﻃﻼق وﺗﻘﻴﻴﺪ وﻧﺤﻮ ذﻟﻚ‪.‬‬ ‫وﻟﻪ ﻋﻼﻗﺔ وﺛﻴﻘﺔ ﺑﻤﺒﺤﺚ أﺳﺒﺎب اﻟﻨﺰول ـ اﻟﺬي ﻫﻮ ﻣﻦ أﻧﻮاع ﻋﻠﻮم اﻟﻘﺮآن ‪ -‬ﺣﻴﺚ ﻳﺪرس ﻓﻴﻪ ﺧﺼﻮص اﻟﺴﺒﺐ وﻣﻦ ﻧﺰﻟﺖ ﻓﻴﻪ‬ ‫اﻵﻳﺔ‪.‬‬ ‫‪ -٢‬أﺣﻮال ﺳﺒﺐ اﻟﻨﺰول واﻟﻠﻔﻆ اﻟﻨﺎزل ﻋﻠﻴﻪ‪ :‬ﻟﺴﺒﺐ اﻟﻨﺰول واﻟﻠﻔﻆ اﻟﻨﺎزل ﻋﻠﻴﻪ أﺣﻮال ﺛﻼﺛﺔ ﻫﻲ‪:‬‬ ‫اﻟﺤﺎﻟﺔ اﻷوﻟﻰ‪:‬‬ ‫أن ﻳﻜﻮن اﻟﺴﺆال أو اﻟﺤﺪث ﻋﺎﻣ ًﺎ ﻓﻴﺄﺗﻲ اﻟﺠﻮاب ﻋﺎﻣ ًﺎ‪ .‬وﻫﺬا ﻻ ﺧﻼف ﻓﻲ ﻋﻤﻮﻣﻪ‪.‬‬ ‫وﻣﺜﺎﻟﻪ ‪ :‬ﻣﺎ أﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻋﻦ أﻧﺲ أن اﻟﻴﻬﻮد ﻛﺎﻧﻮا إذا ﺣﺎﺿﺖ اﻟﻤﺮأة ﻓﻴﻬﻢ ﻟﻢ ﻳﺆاﻛﻠﻮﻫﺎ وﻟﻢ ﻳﺠﺎﻣﻌﻮﻫﻦ ﻓﻲ اﻟﺒﻴﻮت‪ .‬ﻓﺴﺄل‬ ‫أﺻﺤﺎب اﻟﻨﺒﻲ ﷺ ﻓﺄﻧﺰل اﻟﻠﻪ ﺗﻌﺎﻟﻰ‪» :‬وﻳﺴﺄﻟﻮﻧﻚ ﻋﻦ اﻟﻤﺤﻴﺾ ﻗﻞ ﻫﻮ أذى ﻓﺎﻋﺘﺰﻟﻮا اﻟﻨﺴﺎء ﻓﻲ اﻟﻤﺤﻴﺾ« ﻓﻘﺎل رﺳﻮل اﻟﻠﻪ ﷺ‪:‬‬ ‫»اﺻﻨﻌﻮا ﻛﻞ ﺷﻲء إﻻ اﻟﻨﻜﺎح‪.\"«...‬‬ ‫ﻓﻬﺬه اﻟﺤﺎﻟﺔ ﺗﺪل ﻋﻠﻰ ﻋﻤﻮم اﻷﺣﻜﺎم اﻟﻮاردة ﻓﻲ اﻵﻳﺎت وﺷﻤﻮﻟﻬﺎ ﻟﺠﻤﻴﻊ اﻟﻤﻜﻠﻔﻴﻦ‪ ...‬وأﻣﺜﺎﻟﻬﺎ ﻛﺜﻴﺮ ﻓﻲ أﺳﺒﺎب اﻟﻨﺰول‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪296‬‬ ‫اﻟﺤﺎﻟﺔ اﻟﺜﺎﻧﻴﺔ‪:‬‬ ‫أن ﻳﻜﻮن اﻟﺴﺆال أو اﻟﺤﺪث ﺧﺎﺻ ًﺎ ﻓﻴﺄﺗﻲ اﻟﺠﻮاب ﺧﺎﺻ ًﺎ‪ ،‬وﻫﺬا ﻳﻜﻮن ﺧﺎﺻ ًﺎ ﺑﻤﻦ ﻧﺰﻟﺖ ﻓﻴﻪ‪.‬‬ ‫وﻣﺜﺎﻟﻪ ‪ :‬ﻣﺎ أﺧﺮﺟﻪ اﻟﺒﺰار وﻏﻴﺮه‪ ،‬وﺻﺤﺤﻪ اﺑﻦ ﻛﺜﻴﺮ ﻋﻦ اﺑﻦ ﻋﺒﺎس رﺿﻲ اﻟﻠﻪ ﻋﻨﻪ ﻗﺎل‪ :‬ﻗﺪم ﻛﻌﺐ ﺑﻦ اﻷﺷﺮف ﻣﻜﺔ ﻓﻘﺎﻟﺖ ﻟﻪ‬ ‫ﻗﺮﻳﺶ‪ :‬أﻧﺖ ﺳﻴﺪﻫﻢ اﻻ ﺗﺮى إﻟﻰ ﻫﺬا اﻟﺼﺎﺑﻲء اﻟﻤﻨﺒﺘﺮ ﻣﻦ ﻗﻮﻣﻪ؟ ﻳﺰﻋﻢ أﻧﻪ ﺧﻴﺮ ﻣﻨﺎ‪ ،‬وﻧﺤﻦ أﻫﻞ اﻟﺤﺠﻴﺞ وأﻫﻞ اﻟﺴﺪاﻧﺔ وأﻫﻞ‬ ‫اﻟﺴﻘﺎﻳﺔ‪ .‬ﻓﻘﺎل‪ :‬أﻧﺘﻢ ﺧﻴﺮ ﻣﻨﻪ‪ ،‬ﻗﺎل ﻓﻨﺰﻟﺖ ‪ \":‬إن ﺷﺎﻧﺌﻚ ﻫﻮ اﻷﺑﺘﺮ \"‬ ‫ﻓﻬﺬا ﻳﻔﻴﺪ أن اﻟﺸﺎﻧﺊ ﻫﻮ ﺷﺨﺺ ﻣﻌﻴﻦ‪.‬‬ ‫وﻟﻜﻦ ﻣﻦ اﻟﻤﻔﺴﺮﻳﻦ ﻣﻦ ﻗﺎل إن ﻫﺬا ﻳﻌﻢ ﺟﻤﻴﻊ ﻣﻦ اﺗﺼﻒ ﺑﺬﻟﻚ ﻣﻤﻦ ذﻛﺮ وﻏﻴﺮﻫﻢ‪.‬‬ ‫اﻟﺤﺎﻟﺔ اﻟﺜﺎﻟﺜﺔ‪:‬‬ ‫أن ﻳﻜﻮن اﻟﺴﺆال أو اﻟﺤﺪث ﺧﺎﺻ ًﺎ‪ ،‬وﺗﺄﺗﻲ اﻵﻳﺔ ﻋﺎﻣﺔ وﻫﺬه ﺣﺎل أﻛﺜﺮ أﺳﺒﺎب اﻟﻨﺰول‪ ،‬وﻫﻮ ﻣﺪار اﻟﺤﺪﻳﺚ ﻓﻲ اﻟﻤﺒﺤﺚ اﻟﺘﺎﻟﻲ‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪297‬‬ ‫ﻣﻼﺣﻈﺎت‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬