تقريب مقرر علوم القرآن

‫‪298‬‬ ‫اﻟﺘﺸﺠﻴﺮ‬ ‫اﻟﻤﻘﺼﻮد ﻣﻨﻪ وأﺣﻮال ﺳﺒﺐ اﻟﻨﺰول واﻟﻠﻔﻆ اﻟﻨﺎزل ﻋﻠﻴﻪ‬ ‫أﺣﻮال أﺳﺒﺎب اﻟﻨﺰول واﻟﻠﻔﻆ اﻟﻨﺎزل ﻋﻠﻴﻪ‬ ‫اﻟﻤﻘﺼﻮد ﻣﻨﻪ‬ ‫ﻳﻘﺼﺪ ﺑﻪ أن ﻳﻜﻮن ﻟﻔﻆ اﻵﻳﺔ‬ ‫اﻟﺤﺎﻟﺔ اﻟﺜﺎﻟﺜﺔ‬ ‫اﻟﺤﺎﻟﺔ اﻟﺜﺎﻧﻴﺔ‬ ‫اﻟﺤﺎﻟﺔ اﻷوﻟﻰ‬ ‫اﻟﻤﻨﺰﻟﺔ ﻋﺎﻣ ًﺎ وﺳﺒﺐ ﻧﺰوﻟﻬﺎ ﺧﺎص‬ ‫أن ﻳﻜﻮن اﻟﺴﺆال أو اﻟﺤﺪث‬ ‫ﻫﻮ ﻣﻦ اﻟﻤﻮﺿﻮﻋﺎت اﻷﺻﻮﻟﻴﺔ ﻷن‬ ‫أن ﻳﻜﻮن اﻟﺴﺆال أو اﻟﺤﺪث‬ ‫ﺧﺎﺻ ًﺎ ﻓﻴﺄﺗﻲ اﻟﺠﻮاب ﺧﺎﺻ ًﺎ‬ ‫أن ﻳﻜﻮن اﻟﺴﺆال أو اﻟﺤﺪث‬ ‫اﻷﺻﻮﻟﻴﻴﻦ ﻳﻨﻈﺮون ﻓﻲ ﺣﺎﻟﺔ اﻷدﻟﺔ‬ ‫ﺧﺎﺻ ًﺎ وﺗﺄﺗﻲ اﻵﻳﺔ ﻋﺎﻣﺔ‬ ‫وﻫﺬا ﻳﻜﻮن ﺧﺎﺻ ًﺎ ﺑﻤﻦ ﻧﺰﻟﺖ‬ ‫ﻋﺎﻣ ًﺎ ﻓﻴﺄﺗﻲ اﻟﺠﻮاب ﻋﺎﻣ ًﺎ‬ ‫ﻣﻦ ﺣﻴﺚ إﻓﺎدﺗﻬﺎ ﻟﻸﺣﻜﺎم ﻣﻦ‪:‬‬ ‫وﻫﺬا ﻻ ﺧﻼف ﻓﻲ ﻋﻤﻮﻣﻪ‬ ‫ﻫﺬه ﺣﺎل أﻛﺜﺮ‬ ‫ﻓﻴﻪ‬ ‫ﻋﻤﻮم وﺧﺼﻮص‬ ‫أﺳﺒﺎب اﻟﻨﺰول‬ ‫إن ﺷﺎﻧﺌﻚ ﻫﻮ اﻷﺑﺘﺮ‬ ‫وﻳﺴﺄﻟﻮﻧﻚ ﻋﻦ اﻟﻤﺤﻴﺾ‬ ‫إﻃﻼق وﺗﻘﻴﻴﺪ‬ ‫ﻫﺬه اﻟﺤﺎﻟﺔ ﺗﺪل ﻋﻠﻰ‬ ‫ﻋﻤﻮم اﻷﺣﻜﺎم اﻟﻮاردة‬ ‫ﻓﻲ اﻵﻳﺎت‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪299‬‬ ‫ﺷﺮح اﻟﺘﺸﺠﻴﺮ‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪300‬‬ ‫أﺳﺌﻠﺔ ﻣﻘﺎﻟﻴﺔ‬ ‫س‪ : 1‬ﻣﺎ اﻟﻤﻘﺼﻮد ﺑﻌﻤﻮم اﻟﻠﻔﻆ وﺧﺼﻮص اﻟﺴﺒﺐ؟‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫س‪ : 2‬اذﻛﺮ أﺣﻮال ﺳﺒﺐ اﻟﻨﺰول واﻟﻠﻔﻆ اﻟﻨﺎزل ﻋﻠﻴﻪ؟‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫اﻟﺨﻴﺎرات‬ ‫ﺗﻤﺎرﻳﻦ ﺗﻄﺒﻴﻘﻴﺔ‬ ‫ﺧﻄﺄ‬ ‫ﺻﺢ‬ ‫‪ -1‬اﻟﻤﻘﺼﻮد ﺑﻌﻤﻮم اﻟﻠﻔﻆ وﺧﺼﻮص اﻟﺴﺒﺐ أن ﻳﻜﻮن ﻟﻔﻆ اﻵﻳﺔ اﻟﻤﻨﺰﻟﺔ ﺧﺎﺻﺔ‬ ‫إن ﺷﺎﻧﺌﻚ ﻫﻮ اﻷﺑﺘﺮ‬ ‫وﻳﺴﺄﻟﻮﻧﻚ ﻋﻦ اﻟﻤﺤﻴﺾ‬ ‫وﺳﺒﺐ اﻟﻨﺰول ﻋﺎﻣ ًﺎ‪.‬‬ ‫ﺻﺢ ﺧﻄﺄ‬ ‫‪ -2‬أن ﻳﻜﻮن اﻟﺴﺆال أو اﻟﺤﺪث ﻋﺎﻣ ًﺎ ﻓﻴﺄﺗﻲ اﻟﺠﻮاب ﻋﺎﻣ ًﺎ‪.‬‬ ‫‪ -3‬أن ﻳﻜﻮن اﻟﺴﺆال أو اﻟﺤﺪث ﺧﺎﺻ ًﺎ وﺗﺄﺗﻲ اﻵﻳﺔ ﻋﺎﻣﺔ‪ ،‬ﻫﺬه ﺣﺎل أﻛﺜﺮ أﺳﺒﺎب‬ ‫اﻟﻨﺰول‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪301‬‬ ‫اﻟﻤﺴﺄﻟﺔ اﻟﺜﺎﻧﻴﺔ ‪ :‬أﻗﻮل اﻟﻌﻠﻤﺎء ﻓﻲ ﻋﻤﻮم اﻟﻠﻔﻆ وﺧﺼﻮص اﻟﺴﺒﺐ اﻟﻤﺘﻦ‬ ‫‪ -١‬اﺧﺘﻠﻒ اﻟﻌﻠﻤﺎء ﻓﻲ ﻋﻤﻮم ﻋﻠﻰ ﻗﻮﻟﻴﻦ ﻣﺸﻬﻮرﻳﻦ‪:‬‬ ‫اﻷول‪ :‬وﻗﺎل ﺑﻪ ﻓﺮﻳﻖ ﻣﻦ اﻟﻌﻠﻤﺎء وﻫﻮ أن اﻟﻌﺒﺮة ﺑﺨﺼﻮص اﻟﺴﺒﺐ ﻻ اﻟﻠﻔﻆ‪ ،‬ﻓﻴﺨﺺ اﻟﺤﻜﻢ ﺑﻤﻦ ﻧﺰﻟﺖ ﻓﻴﻪ اﻵﻳﺎت‪ ،‬وﻻ ﻳﻌﻢ ﺟﻤﻴﻊ‬ ‫اﻟﻤﻜﻠﻔﻴﻦ‪ .‬وﻗﺎﻟﻮا ‪ :‬إن اﻟﻠﻔﻆ اﻟﻌﺎم دﻟﻴﻞ ﻋﻠﻰ ﺻﻮرة اﻟﺴﺒﺐ اﻟﺨﺎص‪ ،‬أﻣﺎ ﻏﻴﺮ ﺻﻮرة اﻟﺴﺒﺐ أو اﻷﺣﻜﺎم اﻟﻤﺸﺎﺑﻬﺔ ﻟﻠﺴﺒﺐ ﻓﺤﻜﻤﻬﺎ‬ ‫ﻣﺴﺘﻔﺎد ﺑﺎﻟﻘﻴﺎس أو اﻻﺳﺘﺪﻻل‪ ...‬وﻧﺤﻮ ذﻟﻚ‪.‬‬ ‫وﻣﻤﺎ اﺳﺘﺪﻟﻮا ﺑﻪ‪ :‬أﻧﻪ ﻟﻮ ﻛﺎﻧﺖ اﻟﻌﺒﺮة ﺑﻌﻤﻮم اﻟﻠﻔﻆ ﻻ ﺑﺨﺼﻮص اﻟﺴﺒﺐ ﻟﻤﺎ ﻛﺎن ﻟﺬﻛﺮ اﻟﺴﺒﺐ ﻓﺎﺋﺪة‪.‬‬ ‫وأﻳﻀ ًﺎ ﻷﺟﻞ أن ﻳﺘﻄﺎﺑﻖ اﻟﺴﺒﺐ واﻟﻤﺴﺒﺐ ﺑﺘﻄﺎﺑﻖ اﻟﺴﺆال واﻟﺠﻮاب‪.‬‬ ‫وﻣﻤﻦ ذﻫﺐ إﻟﻴﻪ ﻣﺎﻟﻚ ﻓﻲ إﺣﺪى اﻟﺮواﻳﺘﻴﻦ ﻋﻨﻪ‪ ،‬وﺑﻪ ﻗﺎل ﺑﻌﺾ اﻟﺸﺎﻓﻌﻴﺔ واﻟﻤﺎﻟﻜﻴﺔ واﻟﺤﻨﺎﺑﻠﺔ‪ ،‬واﺧﺘﺎره‪ :‬أﺑﻮ ﺛﻮر‪ ،‬واﻟﻤﺰﻧﻲ‪،‬‬ ‫واﻟﻘﻔﺎل اﻟﺸﺎﺷﻲ‪ ،‬وأﺑﻮ ﺑﻜﺮ اﻟﺪﻗﺎق ﻣﻦ اﻟﺸﺎﻓﻌﻴﺔ‪ .‬وزﻓﺮ وأﺑﻮ اﻟﻔﺮج واﺑﻦ ﻧﺼﺮ ﻣﻦ اﻟﻤﺎﻟﻜﻴﺔ‪.‬‬ ‫اﻟﺜﺎﻧﻲ‪ :‬وﻫﻮ ﻗﻮل ﺟﻤﻬﻮر اﻟﻌﻠﻤﺎء‪ ،‬ﻣﺎﻟﻚ ﻓﻲ إﺣﺪى اﻟﺮواﻳﺘﻴﻦ ﻋﻨﻪ ‪ ،‬وأﺑﻲ ﺣﻨﻴﻔﺔ‪ ،‬واﻟﺸﺎﻓﻌﻲ‪ ،‬وأﺣﻤﺪ‪ ،‬وأﻛﺜﺮ أﺻﺤﺎﺑﻬﻢ‪ .‬واﺧﺘﺎره‬ ‫اﻟﻐﺰاﻟﻲ واﻟﻔﺨﺮ اﻟﺮازي‪ ،‬واﻵﻣﺪي‪ ،‬واﻟﻘﺎﺿﻲ أﺑﻮ ﻳﻌﻠﻰ‪ ،‬ﺑﻞ إن ﺑﻌﺾ اﻟﻌﻠﻤﺎء ﺑﻠﻎ ﻣﻦ اﺧﺘﻴﺎره أن اﻗﺘﺼﺮ ﻋﻠﻰ ذﻛﺮه وﻳﺘﻠﺨﺺ ﻗﻮﻟﻬﻢ‬ ‫ﻓﻲ‪ :‬أن اﻟﻌﺒﺮة ﺑﻌﻤﻮم اﻟﻠﻔﻆ ﻻ ﺑﺨﺼﻮص اﻟﺴﺒﺐ‪ .‬ﻓﺎﻟﺤﻜﻢ اﻟﺬي ﻳﺆﺧﺬ ﻣﻦ اﻟﻠﻔﻆ اﻟﻌﺎم ﻳﺘﻌﺪى ﺻﻮرة اﻟﺴﺒﺐ اﻟﺨﺎص إﻟﻰ‬ ‫ﻧﻈﺎﺋﺮﻫﺎ‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪302‬‬ ‫اﻟﺘﺸﺠﻴﺮ‬ ‫اﺧﺘﻠﻒ اﻟﻌﻠﻤﺎء ﻓﻲ ﺳﺒﺐ اﻟﻨﺰول إذا ﻛﺎن‬ ‫ﺧﺎﺻ ًﺎ واﻵﻳﺔ ﻧﺰﻟﺖ ﻋﺎﻣﺔ‪ ،‬ﻋﻠﻰ ﻗﻮﻟﻴﻦ‪:‬‬ ‫اﻟﺜﺎﻧﻲ‬ ‫اﻷول‬ ‫ﻫﻮ ﻗﻮل ﺟﻤﻬﻮر اﻟﻌﻠﻤﺎء وﻫﻮ‬ ‫ﻗﺎل ﺑﻪ ﻓﺮﻳﻖ ﻣﻦ اﻟﻌﻠﻤﺎء وﻫﻮ‬ ‫أن اﻟﻌﺒﺮة ﺑﻌﻤﻮم اﻟﻠﻔﻆ‬ ‫أن اﻟﻌﺒﺮة ﺑﺨﺼﻮص اﻟﺴﺒﺐ‬ ‫ﻻ ﺑﺨﺼﻮص اﻟﺴﺒﺐ‬ ‫ﻻ ﺑﻌﻤﻮم اﻟﻠﻔﻆ‬ ‫ﻣﺎﻟﻚ ﻓﻲ إﺣﺪى اﻟﺮواﻳﺘﻴﻦ ﻋﻨﻪ‬ ‫ذﻫﺐ إﻟﻴﻪ ﻣﺎﻟﻚ ﻓﻲ إﺣﺪى‬ ‫اﻟﺮواﻳﺘﻴﻦ ﻋﻨﻪ‬ ‫أﺑﻲ ﺣﻨﻴﻔﺔ واﻟﺸﺎﻓﻌﻲ وأﺣﻤﺪ‬ ‫ﻗﺎل ﺑﻪ ﺑﻌﺾ اﻟﺸﺎﻓﻌﻴﺔ‬ ‫اﺧﺘﺎره اﻟﻐﺰاﻟﻲ واﻟﺮازي واﻟﻘﺎﺿﻲ ‪...‬‬ ‫واﻟﻤﺎﻟﻜﻴﺔ واﻟﺤﻨﺎﺑﻠﺔ‬ ‫اﺧﺘﺎره‪ :‬أﺑﻮ ﺛﻮر واﻟﻤﺰﻧﻲ ‪...‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪303‬‬ ‫ﺷﺮح اﻟﺘﺸﺠﻴﺮ‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪304‬‬ ‫أﺳﺌﻠﺔ ﻣﻘﺎﻟﻴﺔ‬ ‫س‪ : 1‬اذﻛﺮ أﻗﻮال اﻟﻌﻠﻤﺎء ﻓﻲ ﻋﻤﻮم اﻟﻠﻔﻆ وﺧﺼﻮص اﻟﺴﺒﺐ؟‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫اﻟﺨﻴﺎرات‬ ‫ﺗﻤﺎرﻳﻦ ﺗﻄﺒﻴﻘﻴﺔ‬ ‫ﺧﻄﺄ‬ ‫ﺻﺢ‬ ‫‪ -1‬اﻟﻘﻮل اﻷول ﻣﺎ ﻗﺎل ﺑﻪ ﻓﺮﻳﻖ ﻣﻦ اﻟﻌﻠﻤﺎء وﻫﻮ أن اﻟﻌﺒﺮة ﺑﻌﻤﻮم اﻟﻠﻔﻆ ﻻ‬ ‫ﺧﻄﺄ‬ ‫ﺻﺢ‬ ‫ﺑﺨﺼﻮص اﻟﺴﺒﺐ‪.‬‬ ‫اﻟﻘﻮل اﻟﺜﺎﻧﻲ‬ ‫اﻟﻘﻮل اﻷول‬ ‫‪ -2‬ذﻫﺐ إﻟﻰ اﻟﻘﻮل اﻷول اﻟﺤﻨﺎﺑﻠﺔ وﺑﻌﺾ اﻟﺸﺎﻓﻌﻴﺔ‪.‬‬ ‫‪ -3‬ﻫﻮ ﻗﻮل ﺟﻤﻬﻮر اﻟﻌﻠﻤﺎء وﻫﻮ أن اﻟﻌﺒﺮة ﺑﻌﻤﻮم اﻟﻠﻔﻆ ﻻ ﺑﺨﺼﻮص اﻟﺴﺒﺐ‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪305‬‬ ‫اﻟﻤﺴﺄﻟﺔ اﻟﺜﺎﻟﺜﺔ ‪ :‬أدﻟﺔ اﻟﻌﻠﻤﺎء ﻓﻲ أﻗﻮاﻟﻬﻢ اﻟﻤﺘﻦ‬ ‫وأدﻟﺘﻬﻢ ﺗﺘﻠﺨﺺ ﻓﻲ اﻵﺗﻲ‪:‬‬ ‫‪ -١‬إن ﻟﻔﻆ اﻟﺸﺎرع وﺣﺪه ﻫﻮ اﻟﺪﻟﻴﻞ وﻫﻮ اﻟﺤﺠﺔ‪ ،‬وﻟﻴﺲ اﻟﺴﺒﺐ‪ ،‬وﻟﻮ ﻋﺮي ﻋﻦ اﻟﺴﺒﺐ ﻛﺎن ﻋﺎﻣ ًﺎ ﻓﻬﻮ ﻋﺎم ﺑﻠﻔﻈﻪ‪ .‬وﻟﻬﺬا ﻗﺪ ﻳﻌﺪل‬ ‫اﻟﺸﺎرع ﺑﺎﻟﺠﻮاب ﻋﻦ اﻟﺴﺆال اﻟﻤﻄﻠﻮب ﻟﺤﻜﻤﺔ ﻳﻌﻠﻤﻬﺎ اﻟﻠﻪ‪ ،‬وﺗﻨﺒﻴﻬ ًﺎ ﻟﻠﺴﺎﺋﻞ أﻧﻪ ﻛﺎن ﻳﻨﺒﻐﻲ ﻟﻪ أن ﻳﻬﺘﻢ ﺑﻤﺎ أﺟﻴﺐ ﻋﻨﻪ ﻻ ﺑﻤﺎ ﺳﺄل‪،‬‬ ‫ﻛﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ ‪ :‬ﻳﺴﺄﻟﻮﻧﻚ ﻣﺎذا ﻳﻨﻔﻘﻮن ﻗﻞ ﻣﺎ أﻧﻔﻘﺘﻢ ﻣﻦ ﺧﻴﺮ ﻓﻠﻠﻮاﻟﺪﻳﻦ واﻷﻗﺮﺑﻴﻦ واﻟﻴﺘﺎﻣﻰ واﻟﻤﺴﺎﻛﻴﻦ واﺑﻦ اﻟﺴﺒﻴﻞ\" ﻓﻈﺎﻫﺮ‬ ‫اﻟﺴﺒﺐ اﻟﺴﺆال ﻋﻦ اﻟﺸﻲء اﻟﺬي ﻳﻨﻔﻖ‪ .‬واﻟﺠﻮاب ﻛﺎن ﺑﺎﻟﺠﻬﺎت اﻟﺘﻲ ﻳﻨﻔﻖ ﻋﻠﻴﻬﺎ‪ .‬ﻓﺎﻟﻤﻘﺼﻮد أن ﻟﻔﻆ اﻟﺸﺎرع ﻫﻮ أﺳﺎس‬ ‫اﻻﺳﺘﺪﻻل‪.‬‬ ‫‪ -٢‬إن اﻷﺻﻞ ﻓﻲ اﻟﻠﻐﺔ ﻫﻮ ﺣﻤﻞ اﻷﻟﻔﺎظ ﻋﻠﻰ ﻣﻌﺎﻧﻴﻬﺎ اﻷﺻﻠﻴﺔ اﻟﻤﺘﺒﺎدرة ﻣﻨﻬﺎ‪ ،‬ﻣﺎ ﻟﻢ ﺗﻘﻢ ﻗﺮﻳﻨﺔ ﻣﺎﻧﻌﺔ ﻣﻦ إرادة اﻟﻤﻌﻨﻰ اﻷﺻﻠﻲ‪.‬‬ ‫واﻟﻠﻔﻆ اﻟﻌﺎم ﺣﻘﻴﻘﺘﻪ واﻟﻤﺘﺒﺎدر ﻣﻨﻪ‪ :‬ﺣﻤﻠﻪ ﻋﻠﻰ ﻛﻞ اﻷﻓﺮاد اﻟﺘﻲ ﻳﺼﺪق ﻋﻠﻴﻬﺎ ﻓﺘﺨﺼﻴﺼﻪ ﺑﻔﺮد ﻳﺤﺘﺎج إﻟﻰ ﻗﺮﻳﻨﺔ ﻣﺎﻧﻌﺔ ﻣﻦ‬ ‫ﺷﻤﻮﻟﻪ ﻟﻜﻞ أﻓﺮاده‪ ،‬وﻻ ﻗﺮﻳﻨﺔ ﻳﻌﺘﺪ ﺑﻬﺎ‪ ،‬ﻷن ﺧﺼﻮص اﻟﺴﺒﺐ ﻻ ﻳﻤﻨﻊ ﺷﻤﻮل اﻟﻠﻔﻆ ﻟﻪ وﻟﺒﻘﻴﺔ أﻓﺮاده‪.‬‬ ‫‪ -٣‬أن اﻟﺼﺤﺎﺑﺔ وﻣﻦ ﺑﻌﺪﻫﻢ ﻣﻦ اﻟﻤﺠﺘﻬﺪﻳﻦ أﺧﺬوا ﺑﻌﻤﻮم اﻵﻳﺎت اﻟﺘﻲ ﻧﺰﻟﺖ ﻋﻠﻰ أﺳﺒﺎب ﺧﺎﺻﺔ ﻣﻦ ﻏﻴﺮ اﺳﺘﺨﺪام ﻗﻴﺎس أو دﻟﻴﻞ‬ ‫آﺧﺮ‪ .‬وﻫﺬا أﻣﺮ ﺷﺎﺋﻊ ﺑﻴﻨﻬﻢ‪ .‬وﻣﻦ ذﻟﻚ اﺣﺘﺠﺎﺟﻬﻢ ﺑﺂﻳﺔ اﻟﺴﺮﻗﺔ ﻋﻠﻰ ﻗﻄﻊ ﻳﺪ ﻛﻞ ﺳﺎرق ﻣﻊ ﻧﺰوﻟﻬﺎ ﻓﻲ ﺣﺎدﺛﺔ ﺧﺎﺻﺔ وﻫﻲ ﺳﺮﻗﺔ‬ ‫اﻟﻤﺠﻦ أو رداء ﺻﻔﻮان‪ .‬واﺣﺘﺠﺎﺟﻬﻢ ﺑﺂﻳﺎت ﺣﺪ اﻟﻘﺬف ﻋﻠﻰ ﺣﺪ ﻛﻞ ﻗﺎذف أﻧﻬﺎ ﻧﺰﻟﺖ ﺑﺴﺒﺐ اﻟﺬﻳﻦ رﻣﻮا أم اﻟﻤﺆﻣﻨﻴﻦ ﻋﺎﺋﺸﺔ ﻟﻨﺎ‬ ‫ﺑﺎﻹﻓﻚ‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪306‬‬ ‫‪ -٤‬ورود أﺣﺎدﻳﺚ ﻋﻦ اﻟﻨﺒﻲ ﷺ ﻳﺼﺮح ﻓﻴﻬﺎ ﺑﻌﻤﻮم اﻟﻠﻔﻆ ﻻ ﺑﺨﺼﻮص اﻟﺴﺒﺐ‪ .‬وﻣﻦ ذﻟﻚ ﻣﺎ أﺧﺮﺟﻪ اﻟﺒﺨﺎري وﻣﺴﻠﻢ ‪ -‬واﻟﻠﻔﻆ ﻟﻪ ـ‬ ‫ﻋﻦ ﻋﺒﺪاﻟﻠﻪ ﺑﻦ ﻣﺴﻌﻮد رﺿﻲ اﻟﻠﻪ ﻋﻨﻪ ﻗﺎل‪» :‬ﺟﺎء رﺟﻞ إﻟﻰ اﻟﻨﺒﻲ ﷺ ﻓﻘﺎل‪ :‬ﻳﺎ رﺳﻮل اﻟﻠﻪ إﻧﻲ ﻋﺎﻟﺠﺖ اﻣﺮأة ﻓﻲ أﻗﺼﻰ اﻟﻤﺪﻳﻨﺔ‪،‬‬ ‫وإﻧﻲ أﺻﺒﺖ ﻣﻨﻬﺎ ﻣﺎ دون أن أﻣﺴﻬﺎ(‪ ،‬وأﻧﺎ ﻫﺬا ﻓﺎﻗﺾ ﻓ ّﻲ ﻣﺎ ﺷﺌﺖ‪ .‬ﻗﺎل‪ :‬ﻓﻘﺎل ﻋﻤﺮ‪ :‬ﻟﻘﺪ ﺳﺘﺮك اﻟﻠﻪ ﻟﻮ ﺳﺘﺮت ﻧﻔﺴﻚ‪ ،‬ﻓﻠﻢ ﻳﺮد‬ ‫ﻋﻠﻴﻪ اﻟﻨﺒﻲ ﷺ ﺷﻴﺌﺎ‪ ،‬ﻓﺎﻧﻄﻠﻖ اﻟﺮﺟﻞ‪ ،‬ﻓﺄﺗﺒﻌﻪ اﻟﻨﺒﻲ رﺟ ًﻼ دﻋﺎه‪ ،‬ﻓﺘﻼ ﻋﻠﻴﻪ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬وأﻗﻢ اﻟﺼﻼة ﻃﺮﻓﻲ اﻟﻨﻬﺎر وزﻟﻔﺎ ﻣﻦ اﻟﻴﻞ‬ ‫إن اﻟﺤﺴﻨﺎت ﻳﺬﻫﺒﻦ اﻟﺴﻴﺌﺎت ذﻟﻚ ذﻛﺮى ﻟﻠﺬاﻛﺮﻳﻦ \" ﻓﻘﺎل رﺟﻞ‪ :‬ﻳﺎ رﺳﻮل اﻟﻠﻪ ﻫﺬا ﻟﻪ ﺧﺎﺻﺔ؟ ﻗﺎل‪ :‬ﻻ‪ ،‬ﺑﻞ ﻟﻠﻨﺎس ﻛﺎﻓﺔ« ﻓﻬﺬا‬ ‫اﻟﺤﺪﻳﺚ ﺻﺮﻳﺢ ﺑﻌﻤﻮم اﻟﺤﻜﻢ ﻣﻊ ﺧﺼﻮص اﻟﺴﺒﺐ‪.‬‬ ‫وأﻳﻀ ًﺎ ﻣﺎ أﺧﺮﺟﻪ اﻟﺒﺨﺎري وﻣﺴﻠﻢ ﻋﻦ ﻛﻌﺐ ﺑﻦ ﻋﺠﺮة ﷺ ﻗﺎل‪ :‬ﺣﻤﻠﺖ إﻟﻰ رﺳﻮل اﻟﻠﻪ ﷺ واﻟﻘﻤﻞ ﻳﺘﻨﺎﺛﺮ ﻋﻠﻰ وﺟﻬﻲ ﻓﻘﺎل ‪:‬‬ ‫»ﻣﺎ ﻛﻨﺖ أرى أن اﻟﺠﻬﺪ ﺑﻠﻎ ﻣﻨﻚ ﻣﺎ أرى‪ .‬أﺗﺠﺪ ﺷﺎة؟ ﻓﻘﻠﺖ‪ :‬ﻻ‪ .‬ﻓﻨﺰﻟﺖ ﻫﺬه اﻵﻳﺔ‪ :‬وﻣﻦ ﻛﺎن ﻣﻨﻜﻢ ﻣﺮﻳﻀﺎ أو ﺑﻪ أذى ﻣﻦ رأﺳﻪ‪،‬‬ ‫ﻓﻔﺪﻳﺔ ﻣﻦ ﺻﻴﺎم أو ﺻﺪﻗﺔ أو ﻧﺴﻚ\"‪ ،‬ﻗﺎل‪ :‬ﺻﻢ ﺛﻼﺛﺔ أﻳﺎم أو أﻃﻌﻢ ﺳﺘﺔ ﻣﺴﺎﻛﻴﻦ ﻟﻜﻞ ﻣﺴﻜﻴﻦ ﻧﺼﻒ ﺻﺎع ﻣﻦ ﻃﻌﺎم واﺣﻠﻖ‬ ‫رأﺳﻚ‪ .‬ﻗﺎل‪ :‬ﻓﻨﺰﻟﺖ ﻓ ّﻲ ﺧﺎﺻﺔ وﻫﻲ ﻟﻜﻢ ﻋﺎﻣﺔ‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪307‬‬ ‫ﻣﻼﺣﻈﺎت‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪308‬‬ ‫اﻟﺘﺸﺠﻴﺮ‬ ‫أدﻟﺔ اﻟﻌﻠﻤﺎء ﻓﻲ أﻗﻮاﻟﻬﻢ‬ ‫دﻟﻴﻞ اﻟﻘﻮل اﻟﺜﺎﻧﻲ‬ ‫دﻟﻴﻞ اﻟﻘﻮل اﻷول‬ ‫إن ﻟﻔﻆ اﻟﺸﺎرع وﺣﺪه ﻫﻮ اﻟﺪﻟﻴﻞ‬ ‫أﻧﻪ ﻟﻮ ﻛﺎﻧﺖ اﻟﻌﺒﺮة ﺑﻌﻤﻮم‬ ‫وﻫﻮ اﻟﺤﺠﺔ وﻟﻴﺲ اﻟﺴﺒﺐ‬ ‫اﻟﻠﻔﻆ ﻻ ﺑﺨﺼﻮص اﻟﺴﺒﺐ‬ ‫ﻟﻤﺎ ﻛﺎن ﻟﺬﻛﺮ اﻟﺴﺒﺐ ﻓﺎﺋﺪة‬ ‫أن اﻷﺻﻞ ﻓﻲ اﻟﻠﻐﺔ ﻫﻮ ﺣﻤﻞ اﻷﻟﻔﺎظ ﻋﻠﻰ‬ ‫ﻣﻌﺎﻧﻴﻬﺎ اﻷﺻﻠﻴﺔ اﻟﻤﺘﺒﺎدرة ﻣﻨﻬﺎ‪ ،‬ﻣﺎ ﻟﻢ ﺗﻘﻢ ﻗﺮﻳﻨﺔ‬ ‫ﻣﺎﻧﻌﺔ ﻣﻦ إرادة اﻟﻤﻌﻨﻰ اﻷﺻﻠﻲ‬ ‫أن اﻟﺼﺤﺎﺑﺔ وﻣﻦ ﺑﻌﺪﻫﻢ ﻣﻦ اﻟﻤﺠﺘﻬﺪﻳﻦ أﺧﺬوا‬ ‫ﺑﻌﻤﻮم اﻵﻳﺎت اﻟﺘﻲ ﻧﺰﻟﺖ ﻋﻠﻰ أﺳﺒﺎب ﺧﺎﺻﺔ‬ ‫ﻣﻦ ﻏﻴﺮ اﺳﺘﺨﺪام ﻗﻴﺎس أو دﻟﻴﻞ آﺧﺮ‬ ‫ورود أﺣﺎدﻳﺚ ﻋﻦ اﻟﻨﺒﻲ ﷺ ﻳﺼﺮح ﻓﻴﻪ ﺑﻌﻤﻮم‬ ‫اﻟﻠﻔﻆ ﻻ ﺑﺨﺼﻮص اﻟﺴﺒﺐ‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪309‬‬ ‫ﺷﺮح اﻟﺘﺸﺠﻴﺮ‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪310‬‬ ‫أﺳﺌﻠﺔ ﻣﻘﺎﻟﻴﺔ‬ ‫س‪ : 1‬اذﻛﺮ أدﻟﺔ اﻟﻌﻠﻤﺎء ﻓﻲ أﻗﻮاﻟﻬﻢ؟‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫اﻟﺨﻴﺎرات‬ ‫ﺗﻤﺎرﻳﻦ ﺗﻄﺒﻴﻘﻴﺔ‬ ‫دﻟﻴﻞ اﻟﻘﻮل اﻟﺜﺎﻧﻲ‬ ‫دﻟﻴﻞ اﻟﻘﻮل اﻷول‬ ‫‪ -1‬ﻟﻮ ﻛﺎﻧﺖ اﻟﻌﺒﺮة ﺑﻌﻤﻮم اﻟﻠﻔﻆ ﻻ ﺑﺨﺼﻮص اﻟﺴﺒﺐ ﻟﻤﺎ ﻛﺎن ﻟﺬﻛﺮ اﻟﺴﺒﺐ ﻓﺎﺋﺪة‪.‬‬ ‫‪ -2‬ﻫﻨﺎك ﺛﻼﺛﺔ أدﻟﺔ ﻟﻠﻘﻮل اﻟﺜﺎﻧﻲ‪.‬‬ ‫ﺻﺢ ﺧﻄﺄ‬ ‫‪ -3‬إن ﻟﻔﻆ اﻟﺸﺎرع وﺣﺪه ﻫﻮ اﻟﺪﻟﻴﻞ وﻫﻮ اﻟﺤﺠﺔ وﻟﻴﺲ اﻟﺴﺒﺐ‪.‬‬ ‫ﺻﺢ ﺧﻄﺄ‬ ‫‪ -4‬ﻣﻦ أدﻟﺔ اﻟﻘﻮل اﻷول ورود أﺣﺎدﻳﺚ ﻋﻦ اﻟﻨﺒﻲ ﷺ ﻳﺼﺮح ﻓﻴﻬﺎ ﺑﻌﻤﻮم اﻟﻠﻔﻆ‬ ‫ﺻﺢ ﺧﻄﺄ‬ ‫ﻻ ﺑﺨﺼﻮص اﻟﺴﺒﺐ‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪311‬‬ ‫اﻟﻤﺴﺄﻟﺔ اﻟﺮاﺑﻌﺔ ‪ :‬ﻣﺜﺎل ﻋﻤﻮم اﻟﻠﻔﻆ وﺧﺼﻮص اﻟﺴﺒﺐ وﺗﻄﺒﻴﻖ اﻟﻘﻮﻟﻴﻦ ﻋﻠﻴﻪ اﻟﻤﺘﻦ‬ ‫آﻳﺎت اﻟﻠﻌﺎن اﻟﺘﻲ ﺳﺒﻖ ذﻛﺮﻫﺎ وﻫﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬واﻟﺬﻳﻦ ﻳﺮﻣﻮن أزواﺟﻬﻢ وﻟﻢ ﻳﻜﻦ ﻟﻬﻢ ﺷﻬﺪاء إﻻ أﻧﻔﺴﻬﻢ ﻓﺸﻬﺎده أﺣﺪﻫﻢ‬ ‫أرﺑﻊ ﺷﻬﺪت ﺑﺎﻟﻠﻪ إﻧﻪ ﻟﻤﻦ اﻟﺼﺪﻗﻴﻦ \" ﻓﺎﻟﺠﻤﻬﻮر ﻗﺎﻟﻮا ‪ :‬إن ﺣﺎدﺛﺔ ﻫﻼل ﺑﻦ أﻣﻴﺔ ﻧﺰﻟﺖ ﺑﺴﺒﺒﻬﺎ آﻳﺎت اﻟﻠﻌﺎن‪ ،‬واﻟﻠﻔﻆ اﻟﻨﺎزل ﻋﺎم ‪-‬‬ ‫ﺑﺪﻟﻴﻞ »واﻟﺬﻳﻦ« ﻓﻬﻮ اﺳﻢ ﻣﻮﺻﻮل ﻣﻦ ﺻﻴﻎ اﻟﻌﻤﻮم ‪ -‬ﻓﻬﻮ ﺷﺎﻣﻞ ﻟﻤﻦ ﻧﺰﻟﺖ ﻓﻴﻪ اﻵﻳﺔ وﻟﻐﻴﺮه ﻣﻤﻦ ﻫﻮ ﻋﻠﻰ ﺷﺎﻛﻠﺘﻪ ﺑﺎﻟﻨﺺ‬ ‫اﻟﻘﻄﻌﻲ‪.‬‬ ‫وﻏﻴﺮ اﻟﺠﻤﻬﻮر ﻗﺎﻟﻮا ‪ :‬إن آﻳﺎت اﻟﻠﻌﺎن ﺳﺒﺒﻬﺎ ﺧﺎص ﺑﻬﻼل ﺑﻦ أﻣﻴﺔ ﻓﻠﻔﻈﻬﺎ ﻳﻜﻮن ﻗﺎﺻﺮ ًا ﻋﻠﻴﻪ‪ ،‬أﻣﺎ ﻣﻦ ﻋﻠﻰ ﺷﺎﻛﻠﺘﻪ ﻓﻼ ﻳﻜﻮن‬ ‫ﻣﺴﺘﻔﺎد ًا ﻣﻦ ﻟﻔﻆ اﻵﻳﺔ‪ ،‬إﻧﻤﺎ ﻳﺴﺘﻔﺎد ﺑﻄﺮﻳﻖ اﻟﻘﻴﺎس أو ﺑﺎﻻﺟﺘﻬﺎد‪ ،‬ﻓﺎﻟﻌﺒﺮة ﺑﺨﺼﻮص اﻟﺴﺒﺐ ﻻ ﺑﻌﻤﻮم اﻟﻠﻔﻆ‪.‬‬ ‫وأﻳﻀ ًﺎ ‪ :‬ﺣﺎدﺛﺔ ﺧﻮﻟﺔ ﺑﻨﺖ ﻣﺎﻟﻚ ﺑﻦ ﺛﻌﻠﺒﺔ اﻟﺘﻲ ﻇﺎﻫﺮ ﻣﻨﻬﺎ زوﺟﻬﺎ »أوس ﺑﻦ اﻟﺼﺎﻣﺖ« ﻛﺎﻧﺖ ﺳﺒﺒﺎ ﻟﻨﺰول آﻳﺎت اﻟﻈﻬﺎر وﻫﻲ ﻗﻮﻟﻪ‬ ‫ﺗﻌﺎﻟﻰ ‪\" :‬اﻟﺬﻳﻦ ﻳﻈﺎﻫﺮون ﻣﻨﻜﻢ ﻣﻦ ﻧﺴﺎﺋﻬﻢ ﻣﺎ ﻫﻲ أﻣﻬﺎﺗﻬﻢ إن أﻣﻬﺎﺗﻬﻢ إﻻ اﻟﻼﺗﻲ وﻟﺪﻧﻬﻢ وإﻧﻬﻢ ﻟﻴﻘﻮﻟﻮن ﻣﻨﻜﺮا ﻣﻦ اﻟﻘﻮل‬ ‫وزور ًا وإن اﻟﻠﻪ ﻟﻌﻔﻮ ﻏﻔﻮر \" ﺣﻴﺚ أﺧﺮج اﻟﺤﺎﻛﻢ ﻋﻦ ﻋﺮوة ﻗﺎل‪ :‬ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ رﺿﻲ اﻟﻠﻪ ﻋﻨﻬﺎ‪ :‬ﺗﺒﺎرك اﻟﺬي وﺳﻊ ﺳﻤﻌﻪ ﻛﻞ ﺷﻲء‪،‬‬ ‫إﻧﻲ ﻷﺳﻤﻊ ﻛﻼم ﺧﻮﻟﺔ ﺑﻨﺖ ﺛﻌﻠﺒﺔ وﻳﺨﻔﻰ ﻋﻠﻲ ﺑﻌﻀﻪ وﻫﻲ ﺗﺸﺘﻜﻲ زوﺟﻬﺎ إﻟﻰ رﺳﻮل اﻟﻠﻪ ﷺ وﻫﻲ ﺗﻘﻮل‪ :‬ﻳﺎ رﺳﻮل اﻟﻠﻪ أﻛﻞ‬ ‫ﺷﺒﺎﺑﻲ ‪ ،‬وﻧﺜﺮت ﻟﻪ ﺑﻄﻨﻲ ﺣﺘﻰ إذا ﻛﺒﺮت ﺳﻨﻲ‪ ،‬واﻧﻘﻄﻊ وﻟﺪي ﻇﺎﻫﺮ ﻣﻨﻲ‪ ،‬اﻟﻠﻬﻢ إﻧﻲ أﺷﻜﻮ إﻟﻴﻚ‪ ،‬ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ‪ :‬ﻓﻤﺎ ﺑﺮﺣﺖ ﺣﺘﻰ‬ ‫ﻧﺰل ﺟﺒﺮﻳﻞ * ﺑﻬﺆﻻء اﻵﻳﺎت‪» :‬ﻗﺪ ﺳﻤﻊ اﻟﻠﻪ ﻗﻮل اﻟﺘﻲ ﺗﺠﺎدﻟﻚ ﻓﻲ زوﺟﻬﺎ\"‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪312‬‬ ‫وﻓﻲ رواﻳﺔ ﻷﺑﻲ داود »ﻗﺎﻟﺖ‪ :‬ﻓﻘﺎل ﻟﻲ رﺳﻮل اﻟﻠﻪ ﷺ‪» :‬ﻣﺮﻳﻪ ﻓﻠﻴﻌﺘﻖ رﻗﺒﺔ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﻓﻘﻠﺖ ‪ :‬ﻳﺎ رﺳﻮل اﻟﻠﻪ ﻣﺎ ﻋﻨﺪه ﻣﺎ ﻳﻌﺘﻖ ﻗﺎل‪:‬‬ ‫»ﻓﻠﻴﺼﻢ ﺷﻬﺮﻳﻦ ﻣﺘﺘﺎﺑﻌﻴﻦ« ﻗﺎﻟﺖ ‪ :‬ﻓﻘﻠﺖ ‪ :‬واﻟﻠﻪ إﻧﻪ ﻟﺸﻴﺦ ﻛﺒﻴﺮ ﻣﺎ ﻟﻪ ﻣﻦ ﺻﻴﺎم‪ ،‬ﻗﺎل‪» :‬ﻓﻠﻴﻄﻌﻢ ﺳﺘﻴﻦ ﻣﺴﻜﻴﻨﺎ وﺳﻘ ًﺎ ﻣﻦ ﺗﻤﺮ‪،‬‬ ‫ﻗﺎﻟﺖ‪ :‬ﻓﻘﻠﺖ‪ :‬ﻳﺎ رﺳﻮل اﻟﻠﻪ ﻣﺎ ذاك ﻋﻨﺪه ﻗﺎﻟﺖ ‪ :‬ﻓﻘﺎل رﺳﻮل اﻟﻠﻪ ﷺ‪» :‬ﻓﺈﻧﺎ ﺳﻨﻌﻴﻨﻪ ﺑﻔﺮق ﻣﻦ ﺗﻤﺮ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﻓﻘﻠﺖ ‪ :‬واﻟﻠﻪ ﻳﺎ رﺳﻮل‬ ‫اﻟﻠﻪ أﻧﺎ ﺳﺄﻋﻴﻨﻪ ﺑﻔﺮق آﺧﺮ ﻗﺎل‪» :‬ﻗﺪ أﺻﺒﺖ وأﺣﺴﻨﺖ ﻓﺎذﻫﺒﻲ ﻓﺘﺼﺪﻗﻲ ﺑﻪ ﻋﻨﻪ‪ ،‬ﺛﻢ اﺳﺘﻮﺻﻲ ﺑﺎﺑﻦ ﻋﻤﻚ ﺧﻴﺮا‪ ،‬ﻗﺎﻟﺖ‪ :‬ﻓﻔﻌﻠﺖ‪.‬‬ ‫ﻓﺎﻟﺠﻤﻬﻮر ﻗﺎﻟﻮا ‪ :‬إن اﻟﻠﻔﻆ اﻟﻨﺎزل ﻋﺎم‪ ،‬ﻷﻧﻪ اﺳﻢ ﻣﻮﺻﻮل وﻫﻮ ﻣﻦ ﺻﻴﻎ اﻟﻌﻤﻮم‪ ،‬وﻳﺪﺧﻞ ﺗﺤﺖ ﻫﺬا اﻟﻌﻤﻮم ﺧﻮﻟﺔ وﻣﻦ ﻛﺎن ﻋﻠﻰ‬ ‫ﺷﺎﻛﻠﺘﻬﺎ ﻣﻤﻦ ﻳﻈﺎﻫﺮ ﻣﻨﻬﻦ‪.‬‬ ‫وﻏﻴﺮ اﻟﺠﻤﻬﻮر ﻗﺎﻟﻮا ‪ :‬إن ﻟﻔﻆ اﻵﻳﺔ ﻳﻜﻮن ﻗﺎﺻﺮ ًا ﻋﻠﻰ ﻣﻦ ﻧﺰﻟﺖ ﺑﺴﺒﺒﻪ ﻓﺘﻜﻮن ﺧﺎﺻﺔ ﺑﺨﻮﻟﺔ‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪313‬‬ ‫ﻣﻼﺣﻈﺎت‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪314‬‬ ‫ﻣﺜﺎل ﻋﻤﻮ اﻟﻠﻔﻆ وﺧﺼﻮص اﻟﺴﺒﺐ‬ ‫اﻟﺘﺸﺠﻴﺮ‬ ‫وﺗﻄﺒﻴﻖ اﻟﻘﻮﻟﻴﻦ ﻋﻠﻴﻪ‬ ‫ﺣﺎدﺛﺔ ﺧﻮﻟﺔ ﺑﻨﺖ ﻣﺎﻟﻚ ﺑﻦ ﺛﻌﻠﺒﺔ‪،‬‬ ‫واﻟﺬﻳﻦ ﻳﺮﻣﻮن أزواﺟﻬﻢ وﻟﻢ‬ ‫ﻇﺎﻫﺮ ﻓﻴﻬﺎ زوﺟﻬﺎ ﻛﺎﻧﺖ ﺳﺒﺒ ًﺎ‬ ‫ﻳﻜﻦ ﻟﻬﻢ ﺷﻬﺪاء إﻻ أﻧﻔﺴﻬﻢ ‪...‬‬ ‫ﻟﻨﺰول آﻳﺎت اﻟﻈﻬﺎر‬ ‫ﻏﻴﺮ اﻟﺠﻤﻬﻮر‬ ‫اﻟﺠﻤﻬﻮر‬ ‫ﻏﻴﺮ اﻟﺠﻤﻬﻮر‬ ‫اﻟﺠﻤﻬﻮر‬ ‫إن ﻟﻔﻆ اﻵﻳﺔ ﻳﻜﻮن‬ ‫إن اﻟﻠﻔﻆ اﻟﻨﺎزل ﻋﺎم‬ ‫إن آﻳﺎت اﻟﻠﻌﺎن ﺳﺒﺒﻬﺎ ﺧﺎص‬ ‫ﺣﺎدﺛﺔ ﻫﻼل ﺑﻦ أﻣﻴﺔ‬ ‫ﻗﺎﺻﺮ ًا ﻋﻠﻰ ﻣﻦ ﻧﺰﻟﺖ‬ ‫ﻷﻧﻪ إﺳﻢ ﻣﻮﺻﻮل‬ ‫ﺑﻬﻼل ﺑﻦ أﻣﻴﺔ ﻓﻠﻔﻈﻬﺎ‬ ‫ﻧﺰﻟﺖ ﺑﺴﺒﺒﻬﺎ آﻳﺎت اﻟﻠﻌﺎن‬ ‫ﺑﺴﺒﺒﻪ ﻓﺘﻜﻮن ﺧﺎﺻﺔ‬ ‫وﻫﻮ ﻣﻦ ﺻﻴﻎ اﻟﻌﻤﻮم‬ ‫ﻳﻜﻮن ﻗﺎﺻﺮ ًا ﻋﻠﻴﻪ أﻣﺎ ﻣﻦ‬ ‫وﻳﺪﺧﻞ ﺗﺤﺖ ﻫﺬا‬ ‫واﻟﻠﻔﻆ اﻟﻨﺎزل ﻋﺎم‬ ‫ﺑﺨﻮﻟﺔ‬ ‫اﻟﻌﻤﻮم ﺧﻮﻟﺔ وﻣﻦ ﻛﺎن‬ ‫ﻋﻠﻰ ﺷﺎﻛﻠﺘﻪ ﻓﻴﺴﺘﻔﺎد ﻣﻦ‬ ‫ﺑﺪﻟﻴﻞ )واﻟﺬﻳﻦ(‬ ‫اﻵﻳﺔ ﺑﻄﺮﻳﻖ اﻟﻘﻴﺎس‬ ‫ﻋﻠﻰ ﺷﺎﻛﻠﺘﻬﺎ‬ ‫أو ﺑﺎﻹﺟﺘﻬﺎد‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪315‬‬ ‫ﺷﺮح اﻟﺘﺸﺠﻴﺮ‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪316‬‬ ‫أﺳﺌﻠﺔ ﻣﻘﺎﻟﻴﺔ‬ ‫س‪ : 1‬اذﻛﺮ ﻣﺜﺎ ًﻻ ﻋﻦ ﻋﻤﻮم اﻟﻠﻔﻆ وﺧﺼﻮص اﻟﺴﺒﺐ‪ ،‬وﻛﻴﻔﻴﺔ ﺗﻄﺒﻴﻖ اﻟﻘﻮﻟﻴﻦ ﻋﻠﻴﻪ؟‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫اﻟﺨﻴﺎرات‬ ‫ﺗﻤﺎرﻳﻦ ﺗﻄﺒﻴﻘﻴﺔ‬ ‫ﻗﻮل ﻏﻴﺮ اﻟﺠﻤﻬﻮر‬ ‫ﻗﻮل اﻟﺠﻤﻬﻮر‬ ‫‪ -1‬ﻓﻲ آﻳﺔ »واﻟﺬﻳﻦ ﻳﺮﻣﻮن أزواﺟﻬﻢ وﻟﻢ ﻳﻜﻦ ﻟﻬﻢ ﺷﻬﺪاء إﻻ أﻧﻔﺴﻬﻢ« ﻗﻴﻞ ﺑﺄن‬ ‫ﺣﺎدﺛﺔ ﻫﻼل ﺑﻦ أﻣﻴﺔ ﻧﺰﻟﺖ ﺑﺴﺒﺒﻬﺎ آﻳﺎت اﻟﻠﻌﺎن واﻟﻠﻔﻆ اﻟﻨﺎزل ﻋﺎم ﺑﺪﻟﻴﻞ )واﻟﺬﻳﻦ(‪:‬‬ ‫ﺻﺢ ﺧﻄﺄ‬ ‫‪ -2‬ﺣﺎدﺛﺔ ﺧﻮﻟﺔ ﺑﻨﺖ ﻣﺎﻟﻚ ﺑﻦ ﺛﻌﻠﺒﺔ‪ ،‬ﻗﺎل اﻟﺠﻤﻬﻮر أن اﻟﻠﻔﻆ اﻟﻨﺎزل ﺧﺎص ﻷﻧﻪ‬ ‫ﺧﻄﺄ‬ ‫ﺻﺢ‬ ‫اﺳﻢ ﻣﻮﺻﻮل‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬ ‫‪ -3‬ﻓﻲ ﺣﺎدﺛﺔ ﺧﻮﻟﺔ ﺑﻨﺖ ﻣﺎﻟﻚ ﺑﻦ ﺛﻌﻠﺒﺔ ﻗﺎل ﻏﻴﺮ اﻟﺠﻤﻬﻮر أن ﻟﻔﻆ اﻵﻳﺔ ﻳﻜﻮن‬ ‫ﻗﺎﺻﺮ ًا ﻋﻠﻰ ﺧﻮﻟﺔ‪.‬‬

‫‪317‬‬ ‫اﻟﻤﺴﺄﻟﺔ اﻟﺨﺎﻣﺴﺔ ‪ :‬ﺛﻤﺮة اﻟﺨﻼف ﺑﻴﻦ اﻟﻘﻮﻟﻴﻦ واﻟﺮاﺟﺢ ﻣﻨﻬﻤﺎ اﻟﻤﺘﻦ‬ ‫ﺛﻤﺮة اﻟﺨﻼف ﺑﻴﻦ اﻟﻘﻮﻟﻴﻦ‬ ‫‪ -١‬أﻧﻪ ﻋﻨﺪ اﻟﺠﻤﻬﻮر ﻳﻜﻮن اﻟﺤﻜﻢ ﻋﻠﻰ أﻓﺮاد ﻏﻴﺮ اﻟﺴﺒﺐ ﻣﺪﻟﻮل ﻋﻠﻴﻪ ﺑﺎﻟﻨﺺ اﻟﻨﺎزل ﻓﻴﻪ‪ ،‬وذﻟﻚ اﻟﻨﺺ ﻳﻜﻮن ﻗﻄﻌﻲ اﻟﺜﺒﻮت اﺗﻔﺎﻗ ًﺎ‪.‬‬ ‫أﻣﺎ ﻏﻴﺮ اﻟﺠﻤﻬﻮر‪ :‬ﻓﺎﻟﺤﻜﻢ ﻋﻨﺪﻫﻢ ﻋﻠﻰ ﻏﻴﺮ أﻓﺮاد اﻟﺴﺒﺐ ﻟﻴﺲ ﻣﺪﻟﻮ ًﻻ ﻋﻠﻴﻪ ﺑﺎﻟﻨﺺ ﺑﻞ ﺑﺎﻟﻘﻴﺎس أو اﻻﺳﺘﺪﻻل‪ ،‬وﻛﻼﻫﻤﺎ ﻏﻴﺮ‬ ‫ﻗﻄﻌﻲ‪.‬‬ ‫‪ -٢‬أﻧﻪ ﻋﻨﺪ اﻟﺠﻤﻬﻮر ﻳﻜﻮن أﻓﺮاد ﻏﻴﺮ اﻟﺴﺒﺐ ﻳﺘﻨﺎوﻟﻬﺎ اﻟﺤﻜﻢ ﻣﺎ دام اﻟﻠﻔﻆ ﻗﺪ ﺗﻨﺎوﻟﻬﺎ‪ .‬أﻣﺎ ﻏﻴﺮ اﻟﺠﻤﻬﻮر ﻓﻼ ﻳﺴﺤﺒﻮن اﻟﺤﻜﻢ إﻻ‬ ‫ﻋﻠﻰ ﻣﺎ اﺳﺘﻮﻓﻰ ﺷﺮوط اﻟﻘﻴﺎس دون ﺳﻮاه إن أﺧﺬوا ﻓﻴﻪ ﺑﺎﻟﻘﻴﺎس ‪.‬‬ ‫اﻟـﺮاﺟـﺢ‬ ‫اﻟﺮاﺟﺢ ﻣﻦ ﻫﺬﻳﻦ اﻟﻘﻮﻟﻴﻦ ﻫﻮ ﻗﻮل اﻟﺠﻤﻬﻮر‪ ،‬وذﻟﻚ ﻟﻘﻮة أدﻟﺘﻪ‪ ،‬وﻣﻮاﻓﻘﺘﻪ ﻋﻤﻮم أﺣﻜﺎم اﻟﺸﺮﻳﻌﺔ‪ .‬وﻣﻤﺎ ﻳﺆﻳﺪه أﻧﻪ ﻓﻲ ﻣﺜﺎل آﻳﺎت‬ ‫اﻟﻈﻬﺎر وﻗﻌﺖ ﻟﺴﻠﻤﺔ ﺑﻦ ﺻﺨﺮ واﻗﻌﺔ ﻣﻤﺎﺛﻠﺔ‪ ،‬ﻓﻈﺎﻫﺮ ﻣﻦ اﻣﺮأﺗﻪ ﺣﺘﻰ ﻳﻨﺴﻠﺦ ﺷﻬﺮ رﻣﻀﺎن‪ ،‬ﻓﻠﻤﺎ ﺳﺄل اﻟﻨﺒﻲ ﷺ ﻋﻦ وﺿﻌﻪ أﺟﺎﺑﻪ‬ ‫ﺑﻤﺎ أﻧﺰل اﻟﻠﻪ ﻓﻲ أوس ﺑﻦ اﻟﺼﺎﻣﺖ‪ ،‬وﻟﻢ ﻳﻜﻦ ﺣﺪﻳﺚ ﺳﻠﻤﺔ ﺳﺒﺐ ﻧﺰول اﻵﻳﺎت‪ ،‬وﻟﻜﻦ ﺣﺪﻳﺚ أوس ﻛﺎن ﺳﺒﺐ ﻧﺰوﻟﻬﺎ‪ ،‬ﻣﻤﺎ ﻳﺪل‬ ‫ﻋﻠﻰ أن اﻟﻌﺒﺮة ﺑﺎﻟﻌﻤﻮم‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪318‬‬ ‫ﺛﻤﺮة اﻟﺨﻼف ﺑﻴﻦ اﻟﻘﻮﻟﻴﻦ‬ ‫اﻟﺘﺸﺠﻴﺮ‬ ‫واﻟﺮاﺟﺢ ﻣﻨﻬﻤﺎ‬ ‫اﻟﺮاﺟﺢ ﻣﻨﻬﻤﺎ‬ ‫ﺛﻤﺮة اﻟﺨﻼف‬ ‫ﻗﻮل اﻟﺠﻤﻬﻮر ﻫﻮ اﻟﺮاﺟﺢ‬ ‫ﻏﻴﺮ اﻟﺠﻤﻬﻮر‬ ‫ﻋﻨﺪ اﻟﺠﻤﻬﻮر‬ ‫ﻟﻘﻮة أدﻟﺘﻪ وﻣﺮاﻓﻘﺘﻪ‬ ‫ﻋﻤﻮم أﺣﻜﺎم اﻟﺸﺮﻳﻌﺔ‬ ‫اﻟﺤﻜﻢ ﻋﻨﺪﻫﻢ ﻋﻠﻰ ﻏﻴﺮ‬ ‫ﻳﻜﻮن اﻟﺤﻜﻢ ﻋﻠﻰ أﻓﺮاد‬ ‫أﻓﺮاد اﻟﺴﺒﺐ ﻟﻴﺲ ﻣﺪﻟﻮ ًﻻ‬ ‫ﻏﻴﺮ اﻟﺴﺒﺐ ﻣﺪﻟﻮل ﻋﻠﻴﻪ‬ ‫ﻋﻠﻴﻪ ﺑﺎﻟﻨﺺ ﺑﻞ ﺑﺎﻟﻘﻴﺎس‬ ‫ﺑﺎﻟﻨﺺ اﻟﻨﺎزل ﻓﻴﻪ وذﻟﻚ‬ ‫أو اﻻﺳﺘﺪﻻل وﻛﻼﻫﻤﺎ‬ ‫اﻟﻨﺺ ﻳﻜﻮن ﻗﻄﻌﻲ‬ ‫ﻏﻴﺮ ﻗﻄﻌﻲ‬ ‫اﻟﺜﺒﻮت اﺗﻔﺎﻗ ًﺎ‬ ‫ﻻ ﻳﺴﺤﺒﻮن اﻟﺤﻜﻢ إﻻ ﻋﻠﻰ‬ ‫ﻳﻜﻮن أﻓﺮاد ﻏﻴﺮ اﻟﺴﺒﺐ‬ ‫ﻣﺎ اﺳﺘﻮﻓﻰ ﺷﺮوط اﻟﻘﻴﺎس‬ ‫ﻳﺘﻨﺎوﻟﻬﺎ اﻟﺤﻜﻢ ﻣﺎ دام‬ ‫دون ﺳﻮاء إن أﺧﺬوا ﻓﻴﻪ‬ ‫اﻟﻠﻔﻆ ﻗﺪ ﺗﻨﺎوﻟﻬﺎ‬ ‫ﺑﺎﻟﻘﻴﺎس‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪319‬‬ ‫ﺷﺮح اﻟﺘﺸﺠﻴﺮ‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪320‬‬ ‫أﺳﺌﻠﺔ ﻣﻘﺎﻟﻴﺔ‬ ‫س‪ : 1‬اذﻛﺮ ﺛﻤﺮة اﻟﺨﻼف ﺑﻴﻦ اﻟﻘﻮﻟﻴﻦ واﻟﺮاﺟﺢ ﻣﻨﻬﻤﺎ؟‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫اﻟﺨﻴﺎرات‬ ‫ﺗﻤﺎرﻳﻦ ﺗﻄﺒﻴﻘﻴﺔ‬ ‫ﺻﺢ ﺧﻄﺄ‬ ‫‪ -1‬ﺛﻤﺮة اﻟﺨﻼف ﻋﻨﺪ اﻟﺠﻤﻬﻮر أن ﻳﻜﻮن اﻟﺤﻜﻢ ﻋﻠﻰ أﻓﺮاد ﻓﻲ اﻟﺴﺒﺐ ﻣﺪﻟﻮل‬ ‫ﻋﻠﻴﻪ ﺑﺎﻟﻨﺺ اﻟﻨﺎزل ﻓﻴﻪ‪.‬‬ ‫ﻗﻮل ﻏﻴﺮ اﻟﺠﻤﻬﻮر‬ ‫ﻗﻮل اﻟﺠﻤﻬﻮر‬ ‫ﺧﻄﺄ‬ ‫ﺻﺢ‬ ‫‪ -2‬ﻣﻦ ﻗﺎل ﺑﺄﻧﻪ ﻻ ﻳﺴﺤﺒﻮن اﻟﺤﻜﻢ إﻻ ﻋﻠﻰ ﻣﺎ اﺳﺘﻮﻓﻰ ﺷﺮوط اﻟﻘﻴﺎس دون‬ ‫ﺳﻮاء إن أﺧﺬوا ﻓﻴﻪ اﻟﻘﻴﺎس‪.‬‬ ‫‪ -3‬ﻗﻮل اﻟﺠﻤﻬﻮر ﻫﻮ اﻟﺮاﺟﺢ‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪321‬‬ ‫اﻟﻤﺴﺄﻟﺔ اﻟﺴﺎدﺳﺔ ‪ :‬اﻟﺤﻜﻤﺔ ﻣﻦ ﺗﻌﺪﻳﺔ اﻟﺤﻜﻢ إﻟﻰ ﻏﻴﺮ ﻣﻦ ﻧﺰﻟﺖ ﻓﻴﻪ اﻵﻳﺔ اﻟﻤﺘﻦ‬ ‫اﻟﺤﻜﻤﺔ ﻣﻦ ﺗﻌﺪﻳﺔ اﻟﺤﻜﻢ إﻟﻰ ﻏﻴﺮ ﻣﻦ ﻧﺰﻟﺖ ﻓﻴﻪ اﻵﻳﺔ‬ ‫‪ -١‬أﻧﻪ ﻟﻮ ﺟﻌﻞ اﻟﺸﺎرع ﻫﺬا اﻟﺠﻮاب ﺧﺎﺻ ًﺎ ﺑﺎﻟﺴﺎﺋﻞ‪ ،‬أو اﻟﺤﺎدﺛﺔ ﺧﺎﺻﺔ ﺑﻤﻦ وﻗﻌﺖ ﻣﻨﻪ‪ ،‬ﻻﺣﺘﺎج ﻛﻞ ﺳﺎﺋﻞ إﻟﻰ ﺟﻮاب ﻣﺴﺘﻘﻞ ﻳﺠﻴﺐ‬ ‫ﻋﻦ ﺳﺆاﻟﻪ‪ ،‬وﻫﺬا ﻣﺘﻌﺬر‪ ،‬ﺑﻞ ﻣﺨﺎﻟﻒ ﻟﻤﻘﺘﻀﻰ اﻟﺤﻜﻤﺔ ﻓﻲ اﻟﺠﻮاب ﺑﻤﺎ ﻳﻔﻲ اﻟﺤﺎﺟﺔ وﻳﺰﻳﺪ‪.‬‬ ‫‪ -٢‬ﻟﻮ ﺟﻌﻞ ﺟﻮاب اﻟﺴﺆال ﻣﻮﺟﻬ ًﺎ إﻟﻰ اﻟﺴﺎﺋﻞ أو إﻟﻰ ﺻﺎﺣﺐ اﻟﺤﺎدﺛﺔ ‪ ،‬ﻟﻜﺎن ﻓﻲ ذﻟﻚ ﺗﺸﻬﻴﺮ ﻟﻪ وإﺣﺮاج‪ ،‬ﻓﺴﻠﻚ اﻟﻘﺮآن ﺟﺎﻧﺐ‬ ‫اﻟﺴﻼﻣﺔ ﺣﺘﻰ ﻳﻮﻗﻊ أﺣﺪ ًا ﻣﻦ اﻟﻨﺎس ﻓﻲ ﻫﺬا اﻟﺤﺮج‪.‬‬ ‫‪ -٣‬أن اﻟﺠﻮاب ﻳﺄﺗﻲ ﻋﺎﻣ ًﺎ ﺣﺘﻰ ﻻ ﻳﺘﻮﻫﻢ أﺣﺪ أن اﻟﺤﻜﻢ ﺧﺎص ﺑﺎﻟﺴﺎﺋﻞ ﻓﻘﻂ دون ﻏﻴﺮه‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪322‬‬ ‫اﻟﺤﻜﻤﺔ ﻣﻦ ﺗﻌﺪﻳﺔ اﻟﺤﻜﻢ‬ ‫اﻟﺘﺸﺠﻴﺮ‬ ‫إﻟﻰ ﻏﻴﺮ ﻣﻦ ﻧﺰﻟﺖ ﻓﻴﻪ اﻵﻳﺔ‬ ‫أن اﻟﺠﻮاب ﻳﺄﺗﻲ ﻋﺎﻣ ًﺎ‬ ‫أﻧﻪ ﻟﻮ ﺟﻌﻞ اﻟﺸﺎرع ﻫﺬا‬ ‫ﺣﺘﻰ ﻻ ﻳﺘﻮﻫﻢ أﺣﺪ أن‬ ‫ﻟﻮ ﺟﻌﻞ ﺟﻮاب اﻟﺴﺆال ﻣﻮﺟﻬ ًﺎ‬ ‫اﻟﺠﻮاب ﺧﺎﺻ ًﺎ ﺑﺎﻟﺴﺎﺋﻞ أو‬ ‫اﻟﺤﻜﻢ ﺧﺎص ﺑﺎﻟﺴﺎﺋﻞ‬ ‫إﻟﻰ اﻟﺴﺎﺋﻞ أو إﻟﻰ ﺻﺎﺣﺐ‬ ‫اﻟﺤﺎدﺛﺔ ﺧﺎﺻ ًﺎ ﺑﻤﻦ وﻗﻌﺖ‬ ‫ﻣﻨﻪ ﻻﺣﺘﺎج ﻛﻞ ﺳﺎﺋﻞ إﻟﻰ‬ ‫ﻓﻘﻂ دون ﻏﻴﺮه‬ ‫اﻟﺤﺎدﺛﺔ ﻟﻜﺎن ﻓﻲ ذﻟﻚ ﺗﺸﻬﻴﺮ‬ ‫ﺟﻮاب ﻣﺴﺘﻘﻞ ﻳﺠﻴﺐ ﻋﻦ‬ ‫ﻟﻪ وإﺣﺮاج ﻓﺴﻠﻚ اﻟﻘﺮآن‬ ‫ﺳﺆاﻟﻪ وﻫﺬا ﻣﺘﻌﺬر ﺑﻞ‬ ‫ﻣﺨﺎﻟﻒ ﻟﻤﻘﺘﻀﻰ اﻟﺤﻜﻤﺔ‬ ‫ﺟﺎﻧﺐ اﻟﺴﻼﻣﺔ ﺣﺘﻰ ﻻ ﻳﻘﻊ‬ ‫أﺣﺪ ًا ﻣﻦ اﻟﻨﺎس ﻓﻲ‬ ‫ﻓﻲ اﻟﺠﻮاب ﺑﻤﺎ ﻳﻔﻲ‬ ‫ﻫﺬا اﻟﺤﺮج‬ ‫اﻟﺤﺎﺟﺔ وﻳﺰﻳﺪ‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪323‬‬ ‫ﺷﺮح اﻟﺘﺸﺠﻴﺮ‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬

‫‪324‬‬ ‫أﺳﺌﻠﺔ ﻣﻘﺎﻟﻴﺔ‬ ‫س‪ : 1‬ﻣﺎ ﻫﻲ اﻟﺤﻜﻤﺔ ﻣﻦ ﺗﻌﺪﻳﺔ اﻟﺤﻜﻢ إﻟﻰ ﻏﻴﺮ ﻣﻦ ﻧﺰﻟﺖ ﻓﻴﻪ اﻵﻳﺔ؟‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫‪.......................................................................................................................................................................................................................................................................‬‬ ‫اﻟﺨﻴﺎرات‬ ‫ﺗﻤﺎرﻳﻦ ﺗﻄﺒﻴﻘﻴﺔ‬ ‫ﻣﻘﺒﻮل‬ ‫ﻣﺘﻌﺬر‬ ‫‪ -1‬ﻟﻮ ﺟﻌﻞ اﻟﺸﺎرع ﻫﺬا اﻟﺠﻮاب ﺧﺎﺻ ًﺎ ﺑﺎﻟﺴﺎﺋﻞ أو اﻟﺤﺎدﺛﺔ ﺧﺎﺻﺔ ﺑﻤﻦ وﻗﻌﺖ ﻣﻨﻪ‬ ‫ﺧﻄﺄ‬ ‫ﺻﺢ‬ ‫ﻻﺣﺘﺎج ﻛﻞ ﺳﺎﺋﻞ إﻟﻰ ﺟﻮاب ﻣﺴﺘﻘﻞ ﻳﺠﻴﺐ ﻋﻦ ﺳﺆاﻟﻪ‪ ،‬وﻫﺬا‪:‬‬ ‫ﺧﻄﺄ‬ ‫ﺻﺢ‬ ‫‪ -2‬ﻟﻮ ﺟﻌﻞ ﺟﻮاب اﻟﺴﺆال ﻣﻮﺟﻬ ًﺎ إﻟﻰ ﺻﺎﺣﺐ اﻟﺤﺎدﺛﺔ ﻟﻜﺎن ﻓﻲ ذﻟﻚ ﺗﺸﻬﻴﺮ ﻟﻪ‬ ‫وإﺣﺮاج‪.‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬ ‫‪ -3‬إن اﻟﺠﻮاب ﻳﺄﺗﻲ ﺧﺎﺻ ًﺎ ﺣﺘﻰ ﻻ ﻳﺘﻮﻫﻢ أﺣﺪ أن اﻟﺤﻜﻢ ﺧﺎص ﺑﺎﻟﺴﺎﺋﻞ ﻓﻘﻂ دون‬ ‫ﻏﻴﺮه‪.‬‬

‫‪325‬‬ ‫ﻣﻼﺣﻈﺎت‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫‪......................................................................................................................................................................................................................................................................‬‬ ‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬





‫ﺗﻘﺮﻳﺐ ﻣﻘﺮر ﻋﻠﻮم اﻟﻘﺮآن‬ ‫ﻟﻄﻼب ﻗﺴــــــﻢ اﻟﺸﺮﻳﻌــــــﺔ‬ ‫ﺑﻜﻠﻴﺔ اﻟﺤﺮم اﻟﻤﻜﻲ اﻟﺸﺮﻳﻒ‬