K2008 ‫( ﻟﺴﻨﺔ‬2) ‫( ﺍﻟﻌﺩﺩ‬15) ‫ ﺍﻟﻤﺠﻠﺩ‬- ‫ ﻤﺠﻠﺔ ﺍﻟﺘﺭﺒﻴﺔ ﻭﺍﻟﻌﻠﻡ‬J

‫ﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﺜﺎﻨﻴﺔ ﻟﻶﻴﺎﺕ ﺍﻟﺩﺍﻟﺔ ﻋﻠﻰ ﺍﻻﺴﺘﻘﺒﺎل ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‬

‫ﻗﺎﺴﻡ ﻓﺘﺤﻲ ﺴﻠﻴﻤﺎﻥ‬
‫ ﺠﺎﻤﻌﺔ ﺍﻟﻤﻭﺼل‬/ ‫ﻜﻠﻴﺔ ﺍﻟﺘﺭﺒﻴﺔ‬
‫ﺍﻟﻤﻌﺎﻧﻲ ﺍﻟﺜﺎﻧﻴﺔ ﻟﻶﻳﺎﺕ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺒﺎﻝ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‬ :‫ﺍﻟﻌﻨﻮﺍﻥ‬
‫ﺍﻟﻘﺒﻭل‬ ‫ﺍﻻﺴﺘﻼﻡ‬
‫ﻣﺠﻠﺔ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﻌﻠﻢ‬ :‫ﺍﻟﻤﺼﺪﺭ‬
2007/12/03 2007/09/09
‫ ﻛﻠﻴﺔ ﺍﻟﺘﺮﺑﻴﺔ‬- ‫ﺟﺎﻣﻌﺔ ﺍﻟﻤﻮﺻﻞ‬ :‫ﺍﻟﻨﺎﺷﺮ‬
Abstract
‫ ﻗﺎﺳﻢ ﻓﺘﺤﻲ ﺳﻠﻴﻤﺎﻥ‬،‫ﺻﺎﻟﺢ‬ :‫ﺍﻟﻤؤﻟﻒ ﺍﻟﺮﺋﻴﺴﻲ‬
Praise be to Allah, and pray and peace be upon , The prophet
Mohammed: 2 ‫ ﻉ‬,15 ‫ﻣﺞ‬ :‫ﺍﻟﻌﺪﺩ‬/‫ﺍﻟﻤﺠﻠﺪ‬
The verses denoting futurity in the Holy Qur'an ‫ﻧﻌﻢ‬ are numerous and :‫ﻣﺤﻜﻤﺔ‬
various. The researcher has found them out through attentive 2008 reading and ‫ﺍﻟﺘﺎﺭﻳﺦ‬
:‫ﺍﻟﻤﻴﻼﺩﻱ‬
contemplation . These verses which exceed eighty instances are scattered
187 - 214 :‫ﺍﻟﺼﻔﺤﺎﺕ‬
in the suras revealed in Macca or those revealed in al-Madina. However,
some suras are devoid of futurity . Moreover, the verses 445223denoting futurity:MD ‫ﺭﻗﻢ‬
are mentioned sometimes in the long suras and sometimes
‫ﻭﻣﻘﺎﻻﺕ‬ ‫ﺑﺤﻮﺙ‬ in the short
:‫ﻧﻮﻉ ﺍﻟﻤﺤﺘﻮﻯ‬
ones. It is worth mentioning that the verses under study are usually :‫ﺍﻟﻠﻐﺔ‬
Arabic
connected with the particles 'seen' and 'sawfa' . It has been found that the
EduSearch :‫ﻗﻮﺍﻋﺪ ﺍﻟﻤﻌﻠﻮﻣﺎﺕ‬
particle al 'seen' occurs more than ( 'sawfa' ) in the Holy Qur'an . The
‫ﺃﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ‬
verses ،‫ ﺍﻷﻟﻔﺎﻅ‬futurity
denoting ‫ ﻣﻌﺎﻧﻲ‬،‫ﺍﻟﻠﻐﻮﻳﺔ‬
have‫ﺍﻟﺪﻻﻻﺕ‬
many،‫ﺍﻟﻘﺮﺁﻥ‬
motifs‫ﺗﻔﺴﻴﺮ‬
and،‫ﺍﻟﻜﺮﻳﻢ‬ ‫ ﺍﻟﻘﺮﺁﻥ‬Here are some :‫ﻣﻮﺍﺿﻴﻊ‬
purposes.
of them : [Link] :‫ﺭﺍﺑﻂ‬
1. verses of tranquillity expressed by a form of futurity 2. verses of
rewarding 3. verses of punishment 4. verses of promising 5. verses of
warning and threatening 6. verses of informing 7. verses of inimitability
[Link] of teaching .
The researcher has been studiously pointing out these verses and
their names depending on the books of interpretation, rhetorics or
lexicographies in an attempt to organize them in an identical system so
that they become clear as well as easy to understand . If the researcher
succeeds , it is really granted by God, and if not it is a mere attempt
towards success . Prosperity is from Allah
‫ﺍﻟﻤﻠﺨﺹ‬
: ‫ﻭﺒﻌﺩ‬  ‫ﺍﻟﺤﻤﺩ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺴﻭل ﺍﷲ‬
‫ﻤـﻥ‬  ‫ﺁﻴﺎﺕ ﺍﻻﺴﺘﻘﺒﺎل ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻜﺜﻴﺭﺓ ﻭﻤﺘﻨﻭﻋﺔ ﻓﻘﺩ ﻭﺠﺩﺘﻬﺎ ﻓﻲ ﻜﺘـﺎﺏ ﺍﷲ‬
‫ ﻭﻫﻲ ﻤﺘﻨﺎﺜﺭﺓ ﻓﻲ ﺍﻟـﺴﻭﺭ‬، ‫ ﺃﻭ ﻴﺯﻴﺩ‬. ‫ﺨﻼل ﺍﻟﻘﺭﺍﺀﺓ ﻭﺍﻟﺘﺄﻤل ﻗﺩ ﺫﹸﻜﺭﺕ ﻤﺎ ﻴﻘﺭﺏ ﻤﻥ ﺜﻤﺎﻨﻴﻥ ﻤﺭﺓ‬
‫ ﻭﺃﺤﻴﺎﻨﹰﺎ ﺫﹸﻜﺭﺕ ﻓﻲ ﺍﻟﺴﻭﺭ ﺍﻟﻁﻭﻴﻠﺔ ﻭﺘﺎﺭ ﹰﺓ ﻓﻲ‬، ‫ ﻭﺴﻭﺭ ﻗﺩ ﺨﻠﺕ ﻤﻨﻬﺎ‬، ‫ﺍﻟﻤﻜﻴﺔ ﻭﺃﺨﺭﻯ ﻓﻲ ﺍﻟﻤﺩﻨﻴﺔ‬
‫ ﻭﺇﻥ ﺤﺭﻑ‬، ‫ ﻭﺁﻴﺎﺕ ﺍﻻﺴﺘﻘﺒﺎل ﺍﻟﺘﻲ ﺩﺭﺴﺘﻬﺎ ﺃﻭ ﺘﻨﺎﻭﻟﺘﻬﺎ ﻤﺭﺘﺒﻁﺔ ﺒﺴﻴﻥ ﻭﺴﻭﻑ‬. ‫ﺍﻟﺴﻭﺭ ﺍﻟﻘﺼﻴﺭﺓ‬
.‫ ﺟﻤﻴﻊ ﺍﻟﺤﻘﻮﻕ ﻣﺤﻔﻮﻇﺔ‬.‫ ﺍﻟﻤﻨﻈﻮﻣﺔ‬2026 ©
‫ ﻳﻤﻜﻨﻚ ﺗﺤﻤﻴﻞ ﺃﻭ ﻃﺒﺎﻋﺔ ﻫﺬﻩ ﺍﻟﻤﺎﺩﺓ ﻟﻼﺳﺘﺨﺪﺍﻡ‬.‫ ﻋﻠﻤﺎ ﺃﻥ ﺟﻤﻴﻊ ﺣﻘﻮﻕ ﺍﻟﻨﺸﺮ ﻣﺤﻔﻮﻇﺔ‬،‫ﻫﺬﻩ ﺍﻟﻤﺎﺩﺓ ﻣﺘﺎﺣﺔ ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻹﺗﻔﺎﻕ ﺍﻟﻤﻮﻗﻊ ﻣﻊ ﺃﺻﺤﺎﺏ ﺣﻘﻮﻕ ﺍﻟﻨﺸﺮ‬
‫ ﻭﻳﻤﻨﻊ ﺍﻟﻨﺴﺦ ﺃﻭ ﺍﻟﺘﺤﻮﻳﻞ ﺃﻭ ﺍﻟﻨﺸﺮ ﻋﺒﺮ ﺃﻱ ﻭﺳﻴﻠﺔ )ﻣﺜﻞ ﻣﻮﺍﻗﻊ ﺍﻻﻧﺘﺮﻧﺖ ﺃﻭ ﺍﻟﺒﺮﻳﺪ ﺍﻻﻟﻜﺘﺮﻭﻧﻲ( ﺩﻭﻥ ﺗﺼﺮﻳﺢ ﺧﻄﻲ ﻣﻦ ﺃﺻﺤﺎﺏ ﺣﻘﻮﻕ ﺍﻟﻨﺸﺮ ﺃﻭ‬،‫ﺍﻟﺸﺨﺼﻲ ﻓﻘﻂ‬
.‫ﺍﻟﻤﻨﻈﻮﻣﺔ‬

187
 K2008 ‫( ﻟﺴﻨﺔ‬2) ‫( ﺍﻟﻌﺩﺩ‬15) ‫ ﺍﻟﻤﺠﻠﺩ‬- ‫ ﻤﺠﻠﺔ ﺍﻟﺘﺭﺒﻴﺔ ﻭﺍﻟﻌﻠﻡ‬J

‫ﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﺜﺎﻨﻴﺔ ﻟﻶﻴﺎﺕ ﺍﻟﺩﺍﻟﺔ ﻋﻠﻰ ﺍﻻﺴﺘﻘﺒﺎل ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‬

‫ﻗﺎﺴﻡ ﻓﺘﺤﻲ ﺴﻠﻴﻤﺎﻥ‬
‫ ﺠﺎﻤﻌﺔ ﺍﻟﻤﻭﺼل‬/ ‫ﻜﻠﻴﺔ ﺍﻟﺘﺭﺒﻴﺔ‬
:‫ﻟﻺﺳﺘﺸﻬﺎﺩ ﺑﻬﺬﺍ ﺍﻟﺒﺤﺚ ﻗﻢ ﺑﻨﺴﺦ ﺍﻟﺒﻴﺎﻧﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ ﺣﺴﺐ ﺇﺳﻠﻮﺏ ﺍﻹﺳﺘﺸﻬﺎﺩ ﺍﻟﻤﻄﻠﻮﺏ‬
‫ﺍﻟﻘﺒﻭل‬ ‫ﺍﻻﺴﺘﻼﻡ‬
APA ‫ﺇﺳﻠﻮﺏ‬
‫ ﻋﻠﻰ‬/‫ﺍﻟﺪﺍﻟﺔ‬
‫ﺍﻻﺳﺘﻘﺒﺎﻝ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‬2007 12/03 ‫ﺍﻟﻤﻌﺎﻧﻲ ﺍﻟﺜﺎﻧﻴﺔ ﻟﻶﻳﺎﺕ‬2007 /09.‫ﺳﻠﻴﻤﺎﻥ‬
.(2008) /09 ‫ ﻗﺎﺳﻢ ﻓﺘﺤﻲ‬،‫ﺻﺎﻟﺢ‬
‫ﻣﺴﺘﺮﺟﻊ ﻣﻦ‬ .214
Abstract - 187 ، 2 ‫ﻉ‬ ,15 ‫ﻣﺞ‬ ،‫ﻭﺍﻟﻌﻠﻢ‬ ‫ﻣﺠﻠﺔ ﺍﻟﺘﺮﺑﻴﺔ‬.‫ﺍﻟﻜﺮﻳﻢ‬
Praise be to Allah, and pray[Link]
and peace be upon , The prophet
MLA ‫ﺇﺳﻠﻮﺏ‬
Mohammed:
‫"ﻣﺠﻠﺔ‬.‫ "ﺍﻟﻤﻌﺎﻧﻲ ﺍﻟﺜﺎﻧﻴﺔ ﻟﻶﻳﺎﺕ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺒﺎﻝ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‬.‫ ﻗﺎﺳﻢ ﻓﺘﺤﻲ ﺳﻠﻴﻤﺎﻥ‬،‫ﺻﺎﻟﺢ‬
The verses denoting futurity in the
‫ﻣﺴﺘﺮﺟﻊ ﻣﻦ‬ Holy
.214 - 187Qur'an
:(2008) are numerous
2 ‫ ﻉ‬,15 ‫ ﻭﺍﻟﻌﻠﻢﻣﺞ‬and
‫ﺍﻟﺘﺮﺑﻴﺔ‬
various. The researcher has found them out through attentive reading and
[Link]
contemplation . These verses which exceed eighty instances are scattered
in the suras revealed in Macca or those revealed in al-Madina. However,
some suras are devoid of futurity . Moreover, the verses denoting futurity
are mentioned sometimes in the long suras and sometimes in the short
ones. It is worth mentioning that the verses under study are usually
connected with the particles 'seen' and 'sawfa' . It has been found that the
particle al 'seen' occurs more than ( 'sawfa' ) in the Holy Qur'an . The
verses denoting futurity have many motifs and purposes. Here are some
of them :
1. verses of tranquillity expressed by a form of futurity 2. verses of
rewarding 3. verses of punishment 4. verses of promising 5. verses of
warning and threatening 6. verses of informing 7. verses of inimitability
[Link] of teaching .
The researcher has been studiously pointing out these verses and
their names depending on the books of interpretation, rhetorics or
lexicographies in an attempt to organize them in an identical system so
that they become clear as well as easy to understand . If the researcher
succeeds , it is really granted by God, and if not it is a mere attempt
towards success . Prosperity is from Allah
‫ﺍﻟﻤﻠﺨﺹ‬
: ‫ﻭﺒﻌﺩ‬  ‫ﺍﻟﺤﻤﺩ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺴﻭل ﺍﷲ‬
‫ﻤـﻥ‬  ‫ﺁﻴﺎﺕ ﺍﻻﺴﺘﻘﺒﺎل ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻜﺜﻴﺭﺓ ﻭﻤﺘﻨﻭﻋﺔ ﻓﻘﺩ ﻭﺠﺩﺘﻬﺎ ﻓﻲ ﻜﺘـﺎﺏ ﺍﷲ‬
‫ ﻭﻫﻲ ﻤﺘﻨﺎﺜﺭﺓ ﻓﻲ ﺍﻟـﺴﻭﺭ‬، ‫ ﺃﻭ ﻴﺯﻴﺩ‬. ‫ﺨﻼل ﺍﻟﻘﺭﺍﺀﺓ ﻭﺍﻟﺘﺄﻤل ﻗﺩ ﺫﹸﻜﺭﺕ ﻤﺎ ﻴﻘﺭﺏ ﻤﻥ ﺜﻤﺎﻨﻴﻥ ﻤﺭﺓ‬
‫ ﻭﺃﺤﻴﺎﻨﹰﺎ ﺫﹸﻜﺭﺕ ﻓﻲ ﺍﻟﺴﻭﺭ ﺍﻟﻁﻭﻴﻠﺔ ﻭﺘﺎﺭ ﹰﺓ ﻓﻲ‬، ‫ ﻭﺴﻭﺭ ﻗﺩ ﺨﻠﺕ ﻤﻨﻬﺎ‬، ‫ﺍﻟﻤﻜﻴﺔ ﻭﺃﺨﺭﻯ ﻓﻲ ﺍﻟﻤﺩﻨﻴﺔ‬
‫ ﻭﺇﻥ ﺤﺭﻑ‬، ‫ ﻭﺁﻴﺎﺕ ﺍﻻﺴﺘﻘﺒﺎل ﺍﻟﺘﻲ ﺩﺭﺴﺘﻬﺎ ﺃﻭ ﺘﻨﺎﻭﻟﺘﻬﺎ ﻤﺭﺘﺒﻁﺔ ﺒﺴﻴﻥ ﻭﺴﻭﻑ‬. ‫ﺍﻟﺴﻭﺭ ﺍﻟﻘﺼﻴﺭﺓ‬
.‫ ﺟﻤﻴﻊ ﺍﻟﺤﻘﻮﻕ ﻣﺤﻔﻮﻇﺔ‬.‫ ﺍﻟﻤﻨﻈﻮﻣﺔ‬2026 ©
‫ ﻳﻤﻜﻨﻚ ﺗﺤﻤﻴﻞ ﺃﻭ ﻃﺒﺎﻋﺔ ﻫﺬﻩ ﺍﻟﻤﺎﺩﺓ ﻟﻼﺳﺘﺨﺪﺍﻡ‬.‫ ﻋﻠﻤﺎ ﺃﻥ ﺟﻤﻴﻊ ﺣﻘﻮﻕ ﺍﻟﻨﺸﺮ ﻣﺤﻔﻮﻇﺔ‬،‫ﻫﺬﻩ ﺍﻟﻤﺎﺩﺓ ﻣﺘﺎﺣﺔ ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻹﺗﻔﺎﻕ ﺍﻟﻤﻮﻗﻊ ﻣﻊ ﺃﺻﺤﺎﺏ ﺣﻘﻮﻕ ﺍﻟﻨﺸﺮ‬
‫ ﻭﻳﻤﻨﻊ ﺍﻟﻨﺴﺦ ﺃﻭ ﺍﻟﺘﺤﻮﻳﻞ ﺃﻭ ﺍﻟﻨﺸﺮ ﻋﺒﺮ ﺃﻱ ﻭﺳﻴﻠﺔ )ﻣﺜﻞ ﻣﻮﺍﻗﻊ ﺍﻻﻧﺘﺮﻧﺖ ﺃﻭ ﺍﻟﺒﺮﻳﺪ ﺍﻻﻟﻜﺘﺮﻭﻧﻲ( ﺩﻭﻥ ﺗﺼﺮﻳﺢ ﺧﻄﻲ ﻣﻦ ﺃﺻﺤﺎﺏ ﺣﻘﻮﻕ ﺍﻟﻨﺸﺮ ﺃﻭ‬،‫ﺍﻟﺸﺨﺼﻲ ﻓﻘﻂ‬
.‫ﺍﻟﻤﻨﻈﻮﻣﺔ‬

187
 K2008 ‫( ﻟﺴﻨﺔ‬2) ‫( ﺍﻟﻌﺩﺩ‬15) ‫ ﺍﻟﻤﺠﻠﺩ‬- ‫ ﻤﺠﻠﺔ ﺍﻟﺘﺭﺒﻴﺔ ﻭﺍﻟﻌﻠﻡ‬J

‫ﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﺜﺎﻨﻴﺔ ﻟﻶﻴﺎﺕ ﺍﻟﺩﺍﻟﺔ ﻋﻠﻰ ﺍﻻﺴﺘﻘﺒﺎل ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‬

‫ﻗﺎﺴﻡ ﻓﺘﺤﻲ ﺴﻠﻴﻤﺎﻥ‬
‫ ﺠﺎﻤﻌﺔ ﺍﻟﻤﻭﺼل‬/ ‫ﻜﻠﻴﺔ ﺍﻟﺘﺭﺒﻴﺔ‬
‫ﺍﻟﻘﺒﻭل‬ ‫ﺍﻻﺴﺘﻼﻡ‬
2007/12/03 2007/09/09
Abstract
Praise be to Allah, and pray and peace be upon , The prophet
Mohammed:
The verses denoting futurity in the Holy Qur'an are numerous and
various. The researcher has found them out through attentive reading and
contemplation . These verses which exceed eighty instances are scattered
in the suras revealed in Macca or those revealed in al-Madina. However,
some suras are devoid of futurity . Moreover, the verses denoting futurity
are mentioned sometimes in the long suras and sometimes in the short
ones. It is worth mentioning that the verses under study are usually
connected with the particles 'seen' and 'sawfa' . It has been found that the
particle al 'seen' occurs more than ( 'sawfa' ) in the Holy Qur'an . The
verses denoting futurity have many motifs and purposes. Here are some
of them :
1. verses of tranquillity expressed by a form of futurity 2. verses of
rewarding 3. verses of punishment 4. verses of promising 5. verses of
warning and threatening 6. verses of informing 7. verses of inimitability
[Link] of teaching .
The researcher has been studiously pointing out these verses and
their names depending on the books of interpretation, rhetorics or
lexicographies in an attempt to organize them in an identical system so
that they become clear as well as easy to understand . If the researcher
succeeds , it is really granted by God, and if not it is a mere attempt
towards success . Prosperity is from Allah
‫ﺍﻟﻤﻠﺨﺹ‬
: ‫ﻭﺒﻌﺩ‬  ‫ﺍﻟﺤﻤﺩ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺴﻭل ﺍﷲ‬
‫ﻤـﻥ‬  ‫ﺁﻴﺎﺕ ﺍﻻﺴﺘﻘﺒﺎل ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻜﺜﻴﺭﺓ ﻭﻤﺘﻨﻭﻋﺔ ﻓﻘﺩ ﻭﺠﺩﺘﻬﺎ ﻓﻲ ﻜﺘـﺎﺏ ﺍﷲ‬
‫ ﻭﻫﻲ ﻤﺘﻨﺎﺜﺭﺓ ﻓﻲ ﺍﻟـﺴﻭﺭ‬، ‫ ﺃﻭ ﻴﺯﻴﺩ‬. ‫ﺨﻼل ﺍﻟﻘﺭﺍﺀﺓ ﻭﺍﻟﺘﺄﻤل ﻗﺩ ﺫﹸﻜﺭﺕ ﻤﺎ ﻴﻘﺭﺏ ﻤﻥ ﺜﻤﺎﻨﻴﻥ ﻤﺭﺓ‬
‫ ﻭﺃﺤﻴﺎﻨﹰﺎ ﺫﹸﻜﺭﺕ ﻓﻲ ﺍﻟﺴﻭﺭ ﺍﻟﻁﻭﻴﻠﺔ ﻭﺘﺎﺭ ﹰﺓ ﻓﻲ‬، ‫ ﻭﺴﻭﺭ ﻗﺩ ﺨﻠﺕ ﻤﻨﻬﺎ‬، ‫ﺍﻟﻤﻜﻴﺔ ﻭﺃﺨﺭﻯ ﻓﻲ ﺍﻟﻤﺩﻨﻴﺔ‬
‫ ﻭﺇﻥ ﺤﺭﻑ‬، ‫ ﻭﺁﻴﺎﺕ ﺍﻻﺴﺘﻘﺒﺎل ﺍﻟﺘﻲ ﺩﺭﺴﺘﻬﺎ ﺃﻭ ﺘﻨﺎﻭﻟﺘﻬﺎ ﻤﺭﺘﺒﻁﺔ ﺒﺴﻴﻥ ﻭﺴﻭﻑ‬. ‫ﺍﻟﺴﻭﺭ ﺍﻟﻘﺼﻴﺭﺓ‬

187
 ‫ﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﺜﺎﻨﻴﺔ ﻟﻶﻴﺎﺕ ﺍﻟﺩﺍﻟﺔ ﻋﻠﻰ ﺍﻻﺴﺘﻘﺒﺎل ﻓﻲ ‪....‬‬

‫‪ ،‬ﻭﺃﻥ ﺁﻴﺎﺕ ﺍﻻﺴﺘﻘﺒﺎل ﻟﻬﺎ ﺒﻭﺍﻋﺙ‬ ‫ﺍﻻﺴﺘﻘﺒﺎل ﺍﻟﺴﻴﻥ ﻭﺭﺩ ﺃﻜﺜﺭ ﻤﻥ ) ﺴﻭﻑ ( ﻓﻲ ﻜﺘﺎﺏ ﺍﷲ ‪‬‬
‫ﻭﻏﺎﻴﺎﺕ ﻜﺜﻴﺭﺓ ﻭﺃﻨﻭﺍﻉ ﻤﺘﻌﺩﺩﺓ ﻤﻨﻬﺎ ‪:‬‬
‫‪ 1‬ـ ﺁﻴﺎﺕ ﺍﻻﺴﺘﻘﺒﺎل ﺍﻟﺘﻲ ﺘﺩل ﻋﻠﻰ ﺍﻟﻁﻤﺄﻨﻴﻨﺔ ‪ 2 .‬ـ ﺁﻴﺎﺕ ﺍﻟﺜﻭﺍﺏ ‪ 3 .‬ـ ﺁﻴﺎﺕ ﺍﻟﻌﻘﺎﺏ ‪.‬‬
‫‪ 4‬ـ ﺁﻴﺎﺕ ﺍﻟﻭﻋﺩ‪ 5 .‬ـ ﺁﻴﺎﺕ ﺍﻟﻭﻋﻴﺩ ﻭﺍﻟﺘﻬﺩﻴﺩ ‪ 6 .‬ـ ﺁﻴﺎﺕ ﺍﻻﺨﺒﺎﺭ ‪ 7 .‬ـ ﺁﻴﺎﺕ ﺍﻹﻋﺠﺎﺯ‪.‬‬
‫‪ 8‬ـ ﺁﻴﺎﺕ ﺍﻟﺘﻌﻠﻴﻡ ‪.‬‬

‫ﻭﻫﺫﻩ ﺍﻷﻗﺴﺎﻡ ﺍﻵﻨﻔﺔ ﺍﻟﺫﻜﺭ ﺍﺠﺘﻬﺩﺕ ﻓﻲ ﺍﻁﻼﻕ ﻤﺴﻤﻴﺎﺘﻬﺎ ﻤﻥ ﺨﻼل ﻜﺘﺏ ﺍﻟﺘﻔﺴﻴﺭ ﺃﻭ ﺍﻟﺒﻼﻏﺔ‬
‫ﺃﻭ ﺒﻌﺽ ﺍﻟﻤﻌﺎﺠﻡ ﻤﻥ ﺃﺠل ﺃﻥ ﺘﻨﻅﻡ ﻓﻲ ﺴﻠﻙ ﻭﺍﺤﺩ ﻤﺘﺸﺎﺒﻪ ﻭﻤﻥ ﺃﺠـل ﺘـﺴﻬﻴﻠﻬﺎ ﻭﺘﻭﻀـﻴﺤﻬﺎ‬
‫ﻭﺘﺒﻴﻴﻨﻬﺎ ﻓﺈﻥ ﺃﺼﺒﺕ ﻓﺈﻨﻤﺎ ﻫﻭ ﺒﺘﻭﻓﻴﻕ ﺍﷲ ﻭﺇﻥ ﺃﺨﻁﺄﺕ ﻓﺈﻨﻤﺎ ﻫﻲ ﻤﺤﺎﻭﻟﺔ ﻓﻲ ﻁﺭﻴﻕ ﺍﻟﻨﺠﺎﺡ ‪.‬ﻭﻤﻥ‬
‫ﺍﷲ ﺍﻟﺘﻭﻓﻴﻕ ﻭﺍﻟﺴﺩﺍﺩ‬
‫ﺍﻟﺘﻭﻁﺌـﺔ ‪:‬‬
‫‪ ،‬ﻭﺒﻌﺩ ‪:‬‬ ‫ﺒﺴﻡ ﺍﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺴﻭل ﺍﷲ ‪ ،‬‬
‫ﻓﺂﻴﺎﺕ ﺍﻻﺴﺘﻘﺒﺎل ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻜﺜﻴﺭﺓ ﻭﻤﺘﻨﻭﻋﺔ ﺍﻷﻫﺩﺍﻑ ﻭﺍﻟﻐﺎﻴﺎﺕ ﻭﻫـﻲ ﺘـﺩﻓﻊ ﺇﻟـﻰ‬
‫ﻼ‪،‬‬
‫ﺍﻟﺘﺄﻤل ﻭﺍﻟﺩﺭﺍﺴﺔ ‪ ،‬ﻓﺈﻥ ﺍﻟﻤ‪‬ﺨﺒﺭ ﻋﻨﻬﺎ ﻫﻭ ﺍﷲ ﻭﻫـﻭ ﺃﺼﺩﻕ ﺍﻟﻘﺎﺌﻠﻴﻥ ‪ ،‬ﻭﻤﻥ ﺃﺼﺩﻕ ﻤﻥ ﺍﷲ ﻗﻴ ﹰ‬
‫ﻭﻗﺩ ﻨﺠﺩ ﺁﻴﺎﺕ ﺍﻻﺴﺘﻘﺒﺎل ﻓﻲ ﺍﻟﺴﻭﺭ ﺍﻟﻤﻜﻴﺔ ﻤﺜل ﺴﻭﺭ‪ :‬ﺍﻷ ﻨﻌﺎﻡ‪ ،‬ﻭﺍﻷﻋﺭﺍﻑ ‪ ،‬ﻭﻫﻭﺩ ‪ ،‬ﻭﻴﻭﺴﻑ ‪،‬‬
‫ﻭﻏﻴﺭﻫﺎ ‪ ،‬ﻗﺩ ﻨﻠﺤﻅﻬﺎ ﻓﻲ ﺍﻟﺴﻭﺭ ﺍﻟﻤﺩﻨﻴﺔ ﻤﺜل ‪ :‬ﺍﻟﺒﻘﺭﺓ ‪ ،‬ﻭﺁل ﻋﻤﺭﺍﻥ ‪ ،‬ﻭﺍﻟﻨـﺴﺎﺀ ‪ ،‬ﻭﺍﻟﻤﺎﺌـﺩﺓ ‪،‬‬
‫ﻭﺍﻟﺘﻭﺒﺔ ‪ ،‬ﻭﻏﻴﺭﻫﺎ ‪ ،‬ﻭﻜﺫﻟﻙ ﻨﻠﺤﻅ ﻭﺭﻭﺩﻫﺎ ﻓﻲ ﺍﻟﺴﻭﺭ ﺍﻟﻤﻜﻴﺔ ﺃﻜﺜﺭ ﻤﻥ ﺍﻟﻤﺩﻨﻴﺔ ‪ .‬ﻭﻤـﻥ ﻨﺎﺤﻴـﺔ‬
‫ﺃﺨﺭﻯ ﻨﻠﺤﻅﻬﺎ ﻓﻲ ﺍﻟﺴﻭﺭ ﺍﻟﻁﻭﻴﻠﺔ ﻜﺎﻟﺒﻘﺭﺓ ‪ ،‬ﻭﺁل ﻋﻤﺭﺍﻥ ‪ ،‬ﻭﺍﻟﻨﺴﺎﺀ ‪ ،‬ﻭﻗﺩ ﻨﺠﺩﻫﺎ ﻓـﻲ ﺍﻟـﺴﻭﺭ‬
‫ﺍﻟﻘﺼﻴﺭﺓ ﻜﺎﻟﻀﺤﻰ ﻭﺍﻟﻌﻠﻕ ﻭﺍﻟﺘﻜﺎﺜﺭ ﻭﺍﻟﻤﺴﺩ ‪ .‬ﻭﻗﺩ ﻨﻠﺤﻅ ﺴﻭﺭ ﻗﺩ ﺨﻠﺕ ﻤﻨﻬﺎ ﺁﻴـﺎﺕ ﺍﻻﺴـﺘﻘﺒﺎل‬
‫ﻜﺎﻟﻨﺤل ﻭﺍﻟﻨﻤل ﻭﺍﻟﻨﺠﻡ ﻭﺍﻟﻌﺼﺭ ﻭﺍﻟﻨﺼﺭ ﻭﻏﻴﺭﻫﺎ ‪ ،‬ﻓﻬﺫﻩ ﺍﻟﺴﻭﺭ ﻋﻠﻰ ﺴﺒﻴل ﺍﻟﻤﺜﺎل ﻗﺩ ﺨﻠﺕ ﻤـﻥ‬
‫ﺴﻴﻥ ﺍﻻﺴﺘﻘﺒﺎل ﻭﺴﻭﻑ ﻭﻫﻭ ﺍﻟﻀﺎﺒﻁ ﺍﻟﺫﻱ ﺤﺎﻭﻟﺕ ﺃﻥ ﺃﺴﻴﺭ ﻋﻠﻴﻪ ﻓﻲ ﻫﺫﻩ ﺍﻟﺩﺭﺍﺴﺔ ﺍﻟﻤﺘﻭﺍﻀـﻌﺔ‬
‫ﻻ ﻓﻬﻨﺎﻟﻙ ﺁﻴﺎﺕ ﻜﺜﻴﺭﺓ ﻗﺩ ﺨﻠﺕ ﻤﻥ ﺴﻴﻥ ﺍﻻﺴﺘﻘﺒﺎل ﻭﺴﻭﻑ ﻭﻟﻬـﺎ ﻋﻼﻗـﺔ ﺒﻬـﺫﺍ ﺍﻟﻤﻭﻀـﻭﻉ‬
‫ﻭﺇ ﹼ‬
‫ﻜﺎﻟﺤﺩﻴﺙ ﻋﻥ ﺍﻟﺠﻨﺔ ﻭﻫﻭ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒل ‪ ،‬ﻭﻜﺫﻟﻙ ﺒﻤﺎ ﻴﺘﻌﻠﻕ ﺒﺎﻟﻌﻘﺎﺏ ﻭﺃﺤﻭﺍل ﻴﻭﻡ ﺍﻟﻘﻴﺎﻤﺔ ﻜﺎﻟﺒﻌـﺙ‬
‫ﻭﺍﻟﻨﺸﻭﺭ ﻭﺍﻟﻤﻴﺯﺍﻥ ﻭﺍﻟﺼﺭﺍﻁ ﻭﺍﻟﻤﺂل ﺒﺎﻟﺠﻨﺔ ﺃﻭ ﺍﻟﻨﺎﺭ ‪ ،‬ﻭﻟﻡ ﺃﺘﻨﺎﻭل ﻜل ﺁﻴﺎﺕ ﺍﻻﺴﺘﻘﺒﺎل ﻓﻲ ﺍﻟﻘﺭﺁﻥ‬
‫ﺍﻟﻜﺭﻴﻡ ‪ ،‬ﻭﺇﻨﻤﺎ ﺤﺎﻭﻟﺕ ﺃﻥ ﺃﻗﻑ ﻋﻠﻰ ﻋﺩﺩ ﻤﻥ ﺍﻟﺸﻭﺍﻫﺩ ﺍﻟﻘﺭﺁﻨﻴﺔ ﻟﻬﺫﺍ ﺍﻟﻨﻭﻉ ﻭﺃﻥ ﺃﺠﻤـﻊ ﺒﻌـﺽ‬
‫ﺍﻟﻤﺘﻘﺎﺭﺏ ﺃﻭ ﺍﻟﻤﺘﺸﺎﺒﻪ ﺍﻟﺫﻱ ﻴﻤﻜﻥ ﺃﻥ ﻴﻨﻅﻡ ﺘﺤﺕ ﻋﻨﻭﺍﻥ ﻭﺍﺤﺩ ﻴﺘﻌﻠﻕ ﺒﺎﻻﺴﺘﻘﺒﺎل ‪.‬‬

‫ﻭﻗﺒل ﺍﻟﺩﺨﻭل ﻓﻲ ﺼﻠﺏ ﺍﻟﻤﻭﻀﻭﻉ ﻻﺒﺩ ﻤﻥ ﻋﺭﺽ ﻤﻭﺠﺯ ﻟﻠﻔﺭﻕ ﺒﻴﻥ ﺍﻟﺴﻴﻥ ﻭﺴﻭﻑ ‪ " ،‬ﻓـ‬
‫) ﺍﻟﺴﻴﻥ ( ﺤﺭﻑ ﻴﺨﺘﺹ ﺒﺎﻟﻤﻀﺎﺭﻉ ﻭﻤﻌﻨﻰ ﻗﻭل ﺍﻟﻤﻌﺭﺒﻴﻥ ﻓﻴﻬﺎ ) ﺤﺭﻑ ﺘﻨﻔﻴﺱ( ﺘﻭﺴﻴﻊ ‪ ،‬ﻭﺫﻟﻙ‬
‫ﺃﻨﻬﺎ ﺘﻘﻠﺏ ﺍﻟﻤﻀﺎﺭﻉ ﻤﻥ ﺍﻟﺯﻤﻥ ﺍﻟﻀﻴ‪‬ﻕ ﻭﻫﻭ ﺍﻟﺤﺎل ﺇﻟﻰ ﺍﻟﺯﻤﻥ ﺍﻟﻭﺍﺴﻊ ﻭﻫﻭ ﺍﻻﺴﺘﻘﺒﺎل " )‪ ، (1‬ﺃﻤﺎ‬

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 ‫ﻗﺎﺴﻡ ﻓﺘﺤﻲ ﺴﻠﻴﻤﺎﻥ‬

‫) ﺴﻭﻑ ( ﻓﻜﻠﻤﺔ ﻤﻌﻨﺎﻫﺎ ﺍﻟﺘﻨﻔﻴﺱ ﻭﺍﻟﺘﺄﺨﻴﺭ ‪ ،‬ﻭﻴﺩل ﻋﻠﻰ ﺍﻟﺒﻌﺩ ﻋﻤﻭﻤﹰﺎ ‪ ،‬ﻓﻤﻥ ﻤﻌﺎﻨﻴﻪ ﺍﻟﻤﻭﺕ ﻭﻤﺜﻠﻪ‬
‫ﺍﻟﺴﻭﺍﻑ " )‪ " ، (2‬ﻭﻗﻴل ) ﺴﻭﻑ ( ﺘﺴﺘﻌﻤل ﻟﻠﺒﻌﻴﺩ ‪ ،‬ﺃﻤﺎ ) ﺍﻟﺴﻴﻥ ( ﻓﺘﺴﺘﻌﻤل ﻟﻠﻘﺭﻴﺏ " )‪ ،(3‬ﻭﺁﻴﺎﺕ‬
‫ﺍﻻﺴﺘﻘﺒﺎل ﻴﻤﻜﻥ ﺃﻥ ﻴﺠﻤﻊ ﺒﻌﺽ ﺍﻟﻤﺘﺸﺎﺒﻬﺎﺕ ﻤﻥ ﺤﻴﺙ ﺍﻷﻏﺭﺍﺽ ﻭﺍﻷﻫﺩﺍﻑ ﺒﻌﻨﺎﻭﻴﻥ ﻤﻨﻬﺎ ‪:‬‬

‫‪ 1‬ـ ﺁﻴﺎﺕ ﺍﻟﻁﻤﺄﻨﻴﻨﺔ ﺍﻟﺘﻲ ﺘﺩل ﻋﻠﻰ ﺍﻻﺴﺘﻘﺒﺎل ‪:‬‬

‫ﻭﻫﺫﻩ ﺍﻟﺘﺴﻤﻴﺔ ﻟﻬﺫﺍ ﺍﻟﻨﻭﻉ ﺇﻨﻤﺎ ﺃﻁﻠﻘﺕ ﻋﻠﻴﻬﺎ ﺫﻟﻙ ﻤﻥ ﺨﻼل ﻤﻌﻨﻰ ﺍﻵﻴـﺔ ﺃﻭ ﺍﻟﻤﻔﻬـﻭﻡ‬
‫ﺍﻟﺫﻱ ﻴﻤﻜﻥ ﺍﻥ ﺘﺴﺘﻨﺒﻁ ﻤﻨﻪ ﺃﻭ ﺍﻟﺴﻴﺎﻕ ﺍﻟﻘﺭﺁﻨﻲ ﻟﻬﺫﻩ ﺍﻵﻴﺎﺕ ‪ ،‬ﻭﻤﻤﺎ ﻴﻤﻜﻥ ﺃﻥ ﻨﺴﺘﺸﻬﺩ ﺒﻪ ﻤﻥ ﻫﺫﺍ‬
‫ﻥ ﺁ ‪‬ﻤﻨﹸﻭ ﹾﺍ ِﺒ ِﻤ ﹾﺜ ِل ﻤ‪‬ﺎ ﺁﻤ‪‬ﻨﺘﹸﻡ ِﺒ ِﻪ ﹶﻓ ﹶﻘﺩِ ﺍ ‪‬ﻫ ﹶﺘﺩ‪‬ﻭ ﹾﺍ ‪‬ﻭﺇِﻥ ﹶﺘ ‪‬ﻭﱠﻟ ‪‬ﻭ ﹾﺍ ﹶﻓ ِﺈ ﱠﻨﻤ‪‬ﺎ ‪‬ﻫ ‪‬ﻡ ﻓِﻲ‬
‫ﹶﻓ ِﺈ ‪‬‬ ‫ـ‪‬‬ ‫ﺍﻟﻨﻭﻉ ﻗﻭﻟﻪ ـ ﺴﺒﺤﺎﻨﻪ‬
‫ﺴ ِﻤﻴ ‪‬ﻊ ﺍ ﹾﻟ ‪‬ﻌﻠِﻴ ‪‬ﻡ ‪ ) ‬ﺍﻟﺒﻘﺭﺓ ‪ . [ 137 :‬ﻓﺎﻻﺴﺘﻘﺒﺎل ﻓﻲ ﺍﻵﻴﺔ ﻴﺘـﻀﺢ‬
‫ﺴ ‪‬ﻴ ﹾﻜﻔِﻴ ﹶﻜ ‪‬ﻬ ‪‬ﻡ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﻫ ‪‬ﻭ ﺍﻟ ‪‬‬
‫ﻕ ﹶﻓ ‪‬‬
‫ﺸﻘﹶﺎ ٍ‬
‫ِ‬
‫ﺴ ‪‬ﻴ ﹾﻜﻔِﻴ ﹶﻜ ‪‬ﻬ ‪‬ﻡ ﺍﻟﹼﻠ ‪‬ﻪ ‪ ‬ﻭﻤﻌﻨﻰ ﻜﻔﻰ ﺍﻟﻜﻔﺎﻴﺔ ﻤﺎ ﻓﻴﻪ ﺴ ‪‬ﺩ ﺍﻟﺨﻠﺔ ﻭﺒﻠﻭﻍ ﺍﻟﻤﺭﺍﺩ ﻓﻲ ﺍﻷﻤﺭ" )‪ . (4‬ﻭﻴﻘﻭل‬
‫ﹶﻓ ‪‬‬ ‫‪‬‬
‫ﻭﻗﺩ ﺃﻨﺠﺯ ﻭﻋﺩ ‪‬ﻩ ﺒﻘﺘل ﻗﺭﻴﻅـﺔ ﻭﺴـﺒﻴﻬﻡ‬ ‫ﺍﻟﺯﻤﺨﺸﺭﻱ ‪ " :‬ﻀﻤﺎﻥ ﻤﻥ ﺍﷲ ﻹﻅﻬﺎﺭ ﺭﺴﻭل ﺍﷲ ‪‬‬
‫ﻭﺇﺠﻼﺀ ﺒﻨﻲ ﺍﻟﻨﻀﻴﺭ ‪ ،‬ﻭﻤﻌﻨﻰ ﺍﻟﺴﻴﻥ ﺃﻥ ﺫﻟﻙ ﻜﺎﺌﻥ ﻻ ﻤﺤﺎﻟﺔ ﻭﺇﻥ ﺘﺄﺨﺭ ﺇﻟﻰ ﺤـﻴﻥ " )‪ ، (5‬ﻭﻫـﺫﺍ‬
‫ﺍﻟﻀﻤﺎﻥ ﻤﻥ ﺍﷲ ﻫﻭ ﻟﻁﻤﺄﻨﺔ ﺍﻟﻨﺒﻲ ـ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ـ ﻭﺃﻨﻪ ﻏﺎﻟـﺏ ﻭﺩﻴﻨـﻪ ﻻ ﺸـﻙ ‪،‬‬
‫ﻭﺍﻟﺭﺍﺯﻱ " ﻴﺭﻯ ﻓﻲ ﻫﺫﺍ ﺍﻻﺴﺘﻘﺒﺎل ﺃﻨﻪ ﻟﺘﻘﻭﻴﺔ ﻗﻠﺏ ﺍﻟﻨﺒﻲ ﻭﺍﻟﺘﻘﻭﻴﺔ ‪ ،‬ﺇﻨﻤﺎ ﻫﻲ ﻤﻥ ﺒﺎﺏ ﺍﻟﻁﻤﺄﻨﻴﻨﺔ ‪،‬‬
‫ﻭﻴﻌﻠل ﺫﻟﻙ ﺃﻥ ﻫﺫﻩ ﺍﻟﺘﻘﻭﻴﺔ ﺘﻘﻭﻴﺔ ﻟﻘﻠﺒ ِﻪ ﻭﻗﻠﺏ ﺍﻟﻤﺅﻤﻨﻴﻥ ﻷﻨﻪ ـ ﺘﻌﺎﻟﻰ ـ ﺇﺫﺍ ﺘﻜﻔل ﺒﺎﻟﻜﻔﺎﻴﺔ ﻓﻲ ﺃﻤ ٍﺭ‬
‫ﺤﺼﻠﺕ ﺍﻟﺜﻘﺔ ﺒﻪ " )‪ . (6‬ﻭﻴﺭﻯ ﺍﻟﻘﺭﻁﺒﻲ " ﺃﻥ ﻫﺫﺍ ﺍﻻﺴﺘﻘﺒﺎل ﻤﻥ ﺒﺎﺏ ﻭﻋﺩ ﺍﷲ ﻟﻨﺒﻴﻪ ﺒﺎﻟﻐﻠﺒﺔ ﻋﻠـﻰ‬
‫ﺒﻨﻲ ﻗﺭﻴﻅﺔ ﻭﻗﻴﻨﻘﺎﻉ ﻭﺇﺠﻼﺀ ﺒﻨﻲ ﺍﻟﻨﻀﻴﺭ " )‪ ،(7‬ﺒﻴﺩ ﺃﻨﻨﺎ ﻨﻠﺤﻅ ﺃﻨﻪ ﻁﻤﺄﻨ ﹲﺔ ﻟﻨﺒﻴﻪ ﻭﺇﻥ ﻜﺎﻥ ﻭﻋﺩﹰﺍ ﻟﻪ‬
‫ﻥ ﺍﷲ‬
‫ﺒﺎﻟﻐﻠﺒﺔ ‪ ،‬ﻭﻗﺩ ﺼﺭ‪‬ﺡ ﺒﺎﻟﻀﻤﺎﻥ ﻋﺩﺩ ﻤﻥ ﺍﻟﻤﻔﺴﺭﻴﻥ ﻜﺎﻟﺯﻤﺨﺸﺭﻱ ﻭﺍﻟﺨﺎﺯﻥ ‪ ،‬ﺤﻴﻨﻤﺎ ﻗـﺎﻻ " ﺃ ‪‬‬
‫ﺴﻴﻜﻔﻴﻙ ﻴﺎ ﻤﺤﻤﺩ ﺸ ‪‬ﺭ ﺍﻟﻴﻬﻭﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﻫﻭ ﻀﻤﺎﻥ ﻤﻥ ﺍﷲ ـ ﺘﻌﺎﻟﻰ ـ ﻹﻅﻬـﺎﺭ ﺭﺴـﻭل ﺍﷲ‬
‫‪ ،‬ﻭﻗﺩ ﺃﻨﺠﺯ ﻭﻋﺩﻩ ﺒﻘﺘل ﺒﻨﻲ‬ ‫ﻜﺄﻨﻪ ﺇﺫﺍ ﺘﻜﻔل ﺒﺸﻲﺀ ﺃﻨﺠﺯﻩ ﻭﻫﻭ ﺍﺨﺒﺎﺭ ﺒﻐﻴﺏ ﻓﻔﻴﻪ ﻤﻌﺠﺯﺓ ﻟﻠﻨﺒﻲ ‪‬‬
‫ﻗﺭﻴﻅﺔ ﻭﺴﺒﻴﻬﻡ ﻭﺇﺠﻼﺀ ﺒﻨﻲ ﺍﻟﻨﻅﻴﺭ ‪ ،‬ﻭﻓﺭﻀﻪ ﺍﻟﺠﺯﻴﺔ ﻋﻠﻰ ﺍﻟﻴﻬﻭﺩ ﻭﺍﻟﻨـﺼﺎﺭﻯ " )‪ . (8‬ﻭﻴـﺭﻯ‬
‫ﻤﺤﻤﺩ ﺭﺸﻴﺩ ﺭﻀﺎ " ﺃﻱ ﻴﻜﻔﻴﻙ ﺇﻴﺫﺍﺀﻫﻡ ﻭﻤﻜﺭﻫﻡ ﺍﻟﺴﻲﺀ ‪ ،‬ﻭﻴﺅﻴﺩ ﺩﻋﻭﺘﻙ ﻭﻴﻨﺼﺭ ﺃﻤﺘـﻙ ‪ ،‬ﻓﻬـﺫﺍ‬
‫ﺍﻟﻭﻋﺩ ﺒﺎﻟﻜﻔﺎﻴﺔ ﻋﺎﻡ ﻟﻠﻤﺅﻤﻨﻴﻥ ﻭﺇﻥ ﻜﺎﻥ ﺍﻟﺨﻁﺎﺏ ﺨﺎﺼﹰﺎ " )‪ ، (9‬ﻭﻨﺤﻥ ﻨﻠﺤﻅ ﺃﻥ ﺍﻟﻜﻔﺎﻴﺔ ﺇﻨﻤـﺎ ﻫـﻲ‬
‫ﻥ‬
‫ﻙ ﻤِـ ‪‬‬
‫ﺼ ‪‬ﻤ ‪‬‬
‫ﻭ‪‬ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻴﻌ‪‬ـ ِ‬ ‫ـ ﺒﺩﻟﻴل ﺃﻥ ﺍﻟﻘﺭﺁﻥ ﻴﻔﺴﺭ ﺒﻌﻀﻪ ﺒﻌﻀﹰﺎ ‪‬‬ ‫ﻟﻠﻨﺒﻲ ـ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‬
‫ﺱ ‪ ] ‬ﺍﻟﻤﺎﺌﺩﺓ ‪ ، [ 67 :‬ﻓﺎﷲ ﻴﻜﻔﻲ ﺍﻟﻨﺒﻲ ‪ .‬ﺃﻤﺎ ﻗﻭﻟ ‪‬ﻪ ﻋﺎﻡ ﻟﻠﻤﺅﻤﻨﻴﻥ ‪ ،‬ﻓﻔﻲ ﺫﻟﻙ ﻨﻅـﺭ ‪ ،‬ﻷﻥ‬
‫ﺍﻟﻨﱠﺎ ِ‬
‫ﻻ ﺇﺫﺍ ﺭﺠﻌﻨﺎ ﻭﻋﺩﻨﺎ ﻭﺍﻟﺘﺯﻤﻨﺎ ﺒﻤﻨﻬﺞ ﺍﷲ ﻭﺴـﻨﺔ‬
‫ﺍﷲ ﻟﻡ ﻴﺘﻜﻔل ﺒﺫﻟﻙ ‪ ،‬ﻭﺇﻨﻤﺎ ﺘﻜﻔل ﻟﻠﻨﺒﻲ ﻭﺤﺴﺏ ‪ ،‬ﺇ ﹼ‬
‫ﺭﺴﻭﻟ ِﻪ ‪ ،‬ﻓﺤﻴﻥ ﺫﻟﻙ ﻴﻜﻔﻴﻨﺎ ﺸﺭ ﺍﻷﻋﺩﺍﺀ ‪ .‬ﻭﻴﻨﻅﺭ ﻤﺤﻴﻲ ﺍﻟﺩﻴﻥ ﺩﺭﻭﻴﺵ ﺇﻟﻰ ﺍﻵﻴﺔ ﻨﻅـﺭﺓ ﻟﻐﻭﻴـﺔ‬
‫ﻨﺤﻭﻴﺔ ﺇﺫ ﻴﻘﻭل " ﺍﻟﻔﺎﺀ ﻋﺎﻁﻔﺔ ﻟﻠﺘﻌﻘﻴﺏ ﻭﻓﺎﺌﺩﺓ ﺍﻟﺘﻌﻘﻴﺏ ﺍﻹﺸﻌﺎﺭ ﺒﺄﻥ ﺍﻟﻜﻔﺎﻴﺔ ﺘﺄﺘﻲ ﻋﻘﻴﺏ ﺸﻘﺎﻗﻬﻡ ‪،‬‬
‫ﻭﺍﻟﺴﻴﻥ ﺤﺭﻑ ﺍﺴﺘﻘﺒﺎل ﻭﻫﻲ ﺃﻗﺭﺏ ﺇﻟﻰ ﺍﻟﺘﻨﻔﻴﺱ ﻤﻥ ﺴﻭﻑ ‪ ،‬ﺃﻱ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒل ﺍﻟﻘﺭﻴـﺏ " )‪. (10‬‬
‫ﻓﻲ ﻏﻴﺭ ﻤﺭﺓ ‪ ،‬ﻓﻘﺩ ﺠﺎﺀﺕ ﻤﺭﺘﺒﻁﺔ ﻤﻊ‬ ‫ﻭﺍﻟﻜﻔﺎﻴﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻗﺩ ﻭﺭﺩﺕ ﻓﻲ ﻜﺘﺎﺏ ﺍﷲ ‪‬‬

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 ‫ﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﺜﺎﻨﻴﺔ ﻟﻶﻴﺎﺕ ﺍﻟﺩﺍﻟﺔ ﻋﻠﻰ ﺍﻻﺴﺘﻘﺒﺎل ﻓﻲ ‪....‬‬

‫] ﺍﻟﻨﺴﺎﺀ ‪ ، 171 ، 132 ، 81 :‬ﺍﻷﺤـﺯﺍﺏ ‪، 3 :‬‬ ‫ﻟﻔﻅ ﺍﻟﺠﻼﻟﺔ ﺍﻟﻭﻜﻴل ‪ ‬ﻭ ﹶﻜﻔﹶﻰ ﺒِﺎﻟﹼﻠ ِﻪ ‪‬ﻭﻜِﻴ ﹰﻼ ‪‬‬
‫‪ [ 48‬ﻭﻤﺭﺘﺒﻁﺔ ﻤﻊ ) ﺤﺴﻴﺏ ( ] ﺍﻟﻨﺴﺎﺀ ‪ ] ، [ 6 :‬ﺍﻹﺴﺭﺍﺀ ‪ ، [ 14 :‬ﻭﻏﻴﺭﻫﺎ ‪ ،‬ﻭﺍﺭﺘﺒﻁﺕ ﻤـﻊ‬
‫ﺸﻬﻴﺩﹰﺍ ] ﺍﻟﻨﺴﺎﺀ ‪ ] ، [ 79 :‬ﺍﻟﻌﻨﻜﺒﻭﺕ ‪ ] ، [ 52 :‬ﺍﻟﻔﺘﺢ ‪ [ 28 :‬ﻭﻏﻴﺭﻫﻡ ‪ ،‬ﻭﺍﺭﺘﺒﻁﺕ ﻤﻊ ) ﻭﻟﻲ‬
‫ﻭﻨﺼﻴﺭ ( ] ﺍﻟﻨﺴﺎﺀ ‪ [ 45 :‬ﻭﻏﻴﺭﻫﺎ ‪ ،‬ﻭﺍﺭﺘﺒﻁﺕ ﺃﻴﻀﹰﺎ ﻤﻊ ) ﻋﻠﻴﻡ ( ] ﺍﻟﻨﺴﺎﺀ ‪ [ 70 :‬ﻭﺠـﺎﺀﺕ‬
‫( ﻭﻤﻊ ﻜﻠﻤﺔ ) ﺍﻟﺭﺏ ( ﻭﻏﻴﺭﻫﺎ )‪، (11‬ﻭﺠﺎﺀﺕ ﺍﻟﻜﻔﺎﻴﺔ ﻤﻊ ﺍﻟﻨﺒﻲ ‪،‬‬ ‫ﺍﻟﻜﻔﺎﻴﺔ ﻤﺭﺘﺒﻁﺔ ﻤﻊ ﻜﻠﻤﺔ ) ‪‬‬
‫ﻫﻭ ﺍﻟﻜـﺎﻓﻲ‬ ‫ﻜﻤﺎ ﻓﻲ ﻗﻭﻟﻪ ـ ﺘﻌﺎﻟﻰ ـ ‪ِ ‬ﺇﻨﱠﺎ ﹶﻜ ﹶﻔ ‪‬ﻴﻨﹶﺎ ‪‬ﻙ ﺍ ﹾﻟ ‪‬ﻤ ‪‬ﺴ ﹶﺘ ‪‬ﻬ ِﺯﺌِﻴ ‪‬ﻥ ‪ ]‬ﺍﻟﺤﺠﺭ ‪ [ 95 :‬ﻓﺎﷲ ‪‬‬
‫ﻭﺍﻟﻭﻟﻲ ﻭﺍﻟﺸﻬﻴﺩ ﻭﺍﻟﻨﺼﻴﺭ ﻭﻫﻭ ﻋﻠﻰ ﻜل ﺸﻲﺀ ﻗﺩﻴﺭ ‪ .‬ﻭﻤﻥ ﺍﻵﻴﺎﺕ ﺍﻟﺘﻲ ﻴﻤﻜﻥ ﺃﻥ ﻨﺩﺭﺠﻬﺎ ﻓـﻲ‬
‫ﻭﻓﻴﻬﺎ ﺍﺨﺒﺎﺭ ﻟِﻤﺎ ﻴﺤﺼل ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒل ‪.‬‬ ‫ﻁﻤﺄﻨﺔ ﺍﻟﻨﺒﻲ ‪‬‬

‫ﻋ ﹶﻠ ‪‬ﻴﻬ‪‬ﺎ‬
‫ﺱ ﻤ‪‬ﺎ ‪‬ﻭ ﱠﻻ ‪‬ﻫ ‪‬ﻡ ﻋ‪‬ﻥ ﻗِ ‪‬ﺒ ﹶﻠﺘِﻬِ ‪‬ﻡ ﺍﱠﻟﺘِﻲ ﻜﹶﺎﻨﹸﻭ ﹾﺍ ‪‬‬
‫ﻥ ﺍﻟﻨﱠﺎ ِ‬
‫ﺴ ﹶﻔﻬ‪‬ﺎﺀ ِﻤ ‪‬‬
‫ﺴ ‪‬ﻴﻘﹸﻭ ُل ﺍﻟ ‪‬‬
‫‪‬‬ ‫ـ‪‬‬ ‫ﻗﻭﻟﻪ ـ ﺴﺒﺤﺎﻨﻪ‬
‫] ﺍﻟﺒﻘـﺭﺓ ‪، [ 142 :‬‬ ‫‪‬‬ ‫ﺴ ﹶﺘﻘِﻴ ٍﻡ‬
‫ﻁ ﻤ‪‬ـ ‪‬‬
‫ﺏ ‪‬ﻴ ‪‬ﻬﺩِﻱ ﻤ‪‬ﻥ ‪‬ﻴﺸﹶﺎ ‪‬ﺀ ِﺇﻟﹶـﻰ ﺼِـﺭ‪‬ﺍ ٍ‬
‫ﻕ ﻭ‪‬ﺍ ﹾﻟ ‪‬ﻤ ﹾﻐ ِﺭ ‪‬‬
‫ﺸ ِﺭ ﹸ‬
‫ﻗﹸل ﱢﻟﹼﻠ ِﻪ ﺍ ﹾﻟ ‪‬ﻤ ﹾ‬
‫ﻭﻤﻌﻨﻰ ﺍﻟﺴﻔﻬﺎﺀ ‪ ،‬ﻜﻤﺎ ﻴﻘﻭل‬ ‫ﻓﺎﻻﺴﺘﻘﺒﺎل ﻓﻲ ﺍﻵﻴﺔ ﻜﻤﺎ ﻫﻭ ﻅﺎﻫﺭ ﻓﻲ ﻗﻭﻟ ِﻪ ‪ ‬ﺴ ‪‬ﻴﻘﹸﻭ ُل ﺍﻟ ‪‬ﺴ ﹶﻔﻬ‪‬ﺎﺀ ‪‬‬
‫ﺍﺒﻥ ﻤﻨﻅﻭﺭ " ﺨﻔﺔ ﺍﻟﺤﻠﻡ ‪ ،‬ﻭﻗﻴل ﻨﻘﻴﺽ ﺍﻟﺤﻠﻡ ﻭﺃﺼﻠﻪ ﺍﻟﺨﻔﺔ ﻭﺍﻟﺤﺭﻜﺔ ﻭﻗﻴل ﺍﻟﺠﻬـل " )‪ ، (12‬ﻭﺍﷲ‬
‫ـ ﺴﺒﺤﺎﻨﻪ ـ ﻗﺩ ﺃﺨﺒﺭ ﻨﺒﻴﻪ ﺒﻬﺅﻻﺀ ﺍﻟﺴﻔﻬﺎﺀ ﻗﺒل ﺃﻥ ﻴﻘﻭﻟﻭﺍ ﻭﻗﺒل ﺃﻥ ﻴﺘﺤـﺩﺜﻭﺍ ﻭﻗﻴـل ﺃﻥ ﻤﻌﻨـﻰ‬
‫ﺴـﻔﻬﺎﺀ ﻷﻨﻬـﻡ‬ ‫‪‬‬ ‫ﺠﻬ‪‬ﺎل ﻤﻥ ﺍﻟﻨﺎﺱ ﻭﻫﻡ ﺍﻟﻴﻬﻭﺩ ﻭﺃﻫل ﺍﻟﻨﻔﺎﻕ ﻭﺇﻨﻤﺎ ﺴﻤ‪‬ﺎﻫﻡ ﺍﷲ‬
‫ﺍﻟﺴﻔﻬﺎﺀ " ﻫﻡ ﺍﻟ ‪‬‬
‫ﺴﻔﻬﻭﺍ ﺍﻟﺤﻕ ﻓﺘﺠﺎﻫﻠﺕ ﺃﺤﺒﺎﺭﻫﻡ ﻭﺘﻌﺎﻅﻤﺕ ﺠﻬﺎﻟﺘﻬﻡ " )‪ . (13‬ﻭﻗﺩ ﺫﻜﺭ ﺍﻟﺒﻴﻀﺎﻭﻱ ﺍﻟﻔﺎﺌﺩﺓ ﻤﻥ ﻫـﺫﺍ‬
‫ﺍﻻﺴﺘﻘﺒﺎل " ﺍﻹﺨﺒﺎﺭ ﻭﻴﺭﻴﺩ ﺒﻬﻡ ﺍﻟﻤﻨﻜﺭﻴﻥ ﻟﺘﻐﻴﻴﺭ ﺍﻟﻘﺒﻠﺔ ﻤﻥ ﺍﻟﻤﻨـﺎﻓﻘﻴﻥ ﻭﺍﻟﻴﻬـﻭﺩ ﻭﺍﻟﻤـﺸﺭﻜﻴﻥ ‪،‬‬
‫ﻭﺍﻟﻔﺎﺌﺩﺓ ﺘﻘﺩﻴﻡ ﺨﺒﺭ ﺒ ِﻪ ﺘﻭﻁﻴﻥ ﺍﻟﻨﻔﺱ ﻭﺍﻋﺩﺍﺩ ﺍﻟﺠﻭﺍﺏ ﻭﺇﻅﻬﺎﺭ ﺍﻟﻤﻌﺠﺯﺓ " )‪ " . (14‬ﻭﻗﻴـل ﺍﻟـﺴﻔﻴﻪ‬
‫ﺍﻟﺒﻬﺎﺕ ﺍﻟﻜﺫﺍﺏ ﺍﻟﻤﺘﻌﻤﺩ ﻟﺨﻼﻑ ﻤﺎ ﻴﻌﻠﻡ ﻭﻗﻴل ﺍﻟﻅﻠﻭﻡ ﺍﻟﺠﻬﻭل " )‪ ، (15‬ﻭﻜل ﺫﻟﻙ ﺤﺼل ﻤﻥ ﻗﺒـل‬
‫ﺍﻟﺴﻔﻬﺎﺀ ﻋﻠﻰ ﺍﺨﺘﻼﻑ ﻤﺸﺎﺭﺒﻬﻡ ﺒﻌﺩ ﺃﻥ ﺤﻭ‪‬ﻟﺕ ﺍﻟﻘﺒﻠﺔ ﻤﻥ ﺒﻴﺕ ﺍﻟﻤﻘﺩﺱ ﺇﻟﻰ ﺍﻟﻜﻌﺒﺔ ‪ ،‬ﻭﻟﻡ ﻴـﺼﺭﺡ‬
‫ﺍﻟﻘﺭﺁﻥ ﺒﺎﻟﺴﻔﻬﺎﺀ ﻋﻥ ﺍﻟﻤﺸﺭﻜﻴﻥ ﻭﺇﻥ ﻜﺎﻥ ﻴﺸﻤﻠﻬﻡ ‪ ،‬ﻓﻜﻠﻤﺔ ﺍﻟﺴﻔﻬﺎﺀ ﻜﻤﺎ ﻴﺒﺩﻭ ﻟﻲ ﻋﺎﻤﺔ ﺘﺤﺘﻤل ﻜل‬
‫ﻤﻥ ﻴﺨﺎﻟﻑ ﺸﺭﻉ ﺍﷲ ﻭﻴﺒﺘﻌﺩ ﻋﻨﻪ ‪ ،‬ﻭﺇﻥ ﻜﺎﻨﺕ ﺨﺎﺼﺔ ﻓﻲ ﺍﻵﻴﺔ ‪ ،‬ﺒﻴﺩ ﺃﻥ ﺍﻟﻤﻌﻨﻰ ﻴﺤﺘﻤل ﻜل ﺫﻟﻙ‬
‫ﻓﺠﺎﺀ ﻫﺫﺍ ﺍﻹﺨﺒﺎﺭ ﺍﻟﻘﺭﺁﻨﻲ ﻟﻠﻨﺒﻲ ـ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ـ ﻟﻴﻁﻤﺌﻨﻪ ﻭﻴﺅﻤﻨﻪ ﺒﺄﻥ ﺍﻟﻴﻬﻭﺩ ﻴﺘﻜﻠﻤﻭﻥ‬
‫ﻋﻥ ﺘﺤﻭﻴل ﺍﻟﻘﺒﻠﺔ ‪ ،‬ﻓﻬﺫﺍ ﺘﺜﺒﻴﺕ ﻟﻘﻠﺏ ﺍﻟﻨﺒﻲ ـ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ـ ﻜﻤﺎ ﻗﺎل ـ ﺴﺒﺤﺎﻨﻪ ـ ‪:‬‬
‫] ﺍﻟﻔﺭﻗﺎﻥ ‪ ، [ 32 :‬ﻭﻗﺩ ﺭ ‪‬ﺩ ﺍﷲ ـ ﺴﺒﺤﺎﻨﻪ ـ ﻋﻠﻰ‬ ‫‪ ‬ﹶﻜ ﹶﺫﻟِﻙ‪ ‬ﻟِ ﹸﻨ ﹶﺜ ‪‬ﺒ ﹶﺕ ِﺒ ِﻪ ﹸﻓﺅَﺍ ‪‬ﺩ ‪‬ﻙ ‪‬ﻭ ‪‬ﺭ ﱠﺘ ﹾﻠﻨﹶﺎ ‪‬ﻩ ﹶﺘ ‪‬ﺭﺘِﻴ ﹰﻼ ‪‬‬
‫ﺍﻟﺴﻔﻬﺎﺀ ﺒﺄﻥ ﺍﻟﺠﻬﺎﺕ ﻜﻠﻬﺎ ﷲ ﺒﻤﺎ ﻓﻴﻬﺎ ﺍﻟﻤﺸﺭﻕ ﻭﺍﻟﻤﻐﺭﺏ ‪ ،‬ﻭﻫﻭ ﺍﻟﺫﻱ ﺨﻠﻘﻬﻤﺎ ﻴﻭﺠﻪ ﻤﻥ ﻴﺸﺎﺀ ﻤﻥ‬
‫ﻋﺒﺎﺩﻩ ﺇﻟﻰ ﺃﻴﺔ ﺠﻬﺔ ﺸﺎﺀ ﻤﻨﻬﺎ ‪ ،‬ﻓﻠﻤﺎﺫﺍ ﻫﺫﺍ ﺍﻻﻋﺘﺭﺍﺽ ﻤـﻥ ﻫـﺅﻻﺀ ﺍﻟﺠﻬـﻼﺀ ﺍﻟـﺴﻔﻬﺎﺀ )‪، (16‬‬
‫ﺴ ِﻔ َﻪ ﻜﻤﺎ‬
‫ﻓﺎﻻﻋﺘﺭﺍﺽ ﺇﻨﻤﺎ ﻴﻜﻭﻥ ﻤﻥ ﺍﻟﺴﻔﻬﺎﺀ ‪ ،‬ﻭﻗﺩ ﻭﺭﺩﺕ ﻜﻠﻤﺔ ﺍﻟﺴﻔﻬﺎﺀ ﺒﻤﺸﺘﻘﺎﺕ ﻤﺨﺘﻠﻔﺔ ﻤﻨﻬﺎ ‪َ :‬‬
‫ﻓﻲ ﺴﻭﺭﺓ ﺍﻟﺒﻘﺭﺓ ‪ ،‬ﺴﻔﻬﹰﺎ ‪ ،‬ﻭﻜﻤﺎ ﻓﻲ ﺴﻭﺭﺓ ﺍﻷﻨﻌﺎﻡ ‪ ،‬ﺴﻔﻴﻬﹰﺎ ﻭﺴﻔﺎﻫ ﹰﺔ ﻭﺴﻔﻬﺎﺀ ‪ ،‬ﺨﻤـﺱ ﻤﻭﺍﻀـﻊ‬
‫] ﺍﻟﺒﻘﺭﺓ ‪ ] ، [ 142 ، 13 :‬ﺍﻟﻨﺴﺎﺀ ‪ ] ، [ 5 :‬ﺍﻷﻋﺭﺍﻑ ‪. (17) [ 155 :‬‬

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 ‫ﻗﺎﺴﻡ ﻓﺘﺤﻲ ﺴﻠﻴﻤﺎﻥ‬

‫ﺏ ِﺒﻤ‪‬ـﺎ‬
‫ﻥ ﹶﻜ ﹶﻔﺭ‪‬ﻭ ﹾﺍ ﺍﻟ ‪‬ﺭﻋ‪‬ـ ‪‬‬
‫ﺏ ﺍﱠﻟﺫِﻴ ‪‬‬
‫ﺴ ﹸﻨ ﹾﻠﻘِﻲ ﻓِﻲ ﹸﻗﻠﹸﻭ ِ‬
‫‪‬‬ ‫ـ‪‬‬ ‫ﻭﻤﻥ ﺍﻟﺸﻭﺍﻫﺩ ﺃﻴﻀﹰﺎ ﻗﻭﻟﻪ ـ ﺴﺒﺤﺎﻨﻪ‬
‫ﻥ ‪ ] ‬ﺁل ﻋﻤـﺭﺍﻥ ‪:‬‬
‫ﺱ ‪‬ﻤ ﹾﺜﻭ‪‬ﻯ ﺍﻟﻅﱠﺎ ِﻟﻤِﻴ ‪‬‬
‫ﺴ ﹾﻠﻁﹶﺎﻨﺎﹰ ‪‬ﻭ ‪‬ﻤ ْﺄﻭ‪‬ﺍ ‪‬ﻫ ‪‬ﻡ ﺍﻟﻨﱠﺎ ‪‬ﺭ ‪‬ﻭ ِﺒ ْﺌ ‪‬‬
‫ﺸ ‪‬ﺭﻜﹸﻭ ﹾﺍ ﺒِﺎﻟﹼﻠ ِﻪ ﻤ‪‬ﺎ ﹶﻟ ‪‬ﻡ ‪‬ﻴ ﹶﻨ ‪‬ﺯ ْل ِﺒ ِﻪ ‪‬‬
‫َﺃ ﹾ‬
‫‪ " ، [ 151‬ﺍﻟﺭﻋﺏ ﻓﻲ ﺍﻟﻠﻐﺔ ﺍﻟﺨﻭﻑ ﻭﺍﻟﻔﺯﻉ " )‪ ، (18‬ﻓﺎﻻﺴﺘﻘﺒﺎل ﻓﻲ ﺍﻵﻴﺔ ﻓﻲ ﻗﻭﻟﻪ ـ ﺴﺒﺤﺎﻨﻪ ـ‬
‫ﻷﻥ ﺍﷲ‬ ‫‪ ‬ﺴ ﹸﻨ ﹾﻠﻘِﻲ ‪ ‬ﻭﺍﻟﻘﺎﺌل ﻫﻭ ﺍﷲ ‪ ،‬ﻓﺈﺫﺍ ﻜﺎﻥ ﺫﻟﻙ ﻜﺫﻟﻙ ﻓﻬﻭ ﺍﻁﻤﺌﻨﺎﻥ ﻭﺃﻤﺎﻥ ﻟﻘﻠﺏ ﺍﻟﻨﺒﻲ ‪‬‬
‫ﻫﻭ ﺍﻟﺫﻱ ﻴ‪‬ﻠﻘﻲ ﺍﻟﺭﻋﺏ ﻓﻲ ﻗﻠﻭﺏ ﺍﻟﻜﺎﻓﺭﻴﻥ ‪ ،‬ﻭﻗﺎل ﺍﺒﻥ ﻜﺜﻴﺭ " ﻗﺫﻑ ﺍﷲ ﻓﻲ ﻗﻠـﺏ ﺃﺒـﻲ ﺴـﻔﻴﺎﻥ‬
‫ﺍﻟﺭﻋﺏ ﻓﺭﺠﻊ ﺇﻟﻰ ﻤﻜﺔ " )‪ . (19‬ﺒﻴﺩ ﺃﻨﻨﺎ ﻨﺭﻯ ﺃﻥ ﻤﻔﻬﻭﻡ ﺍﻵﻴﺔ ﻭﻤﻨﻁﻭﻗﻬﺎ ﺃﺸﻤل ﻤﻥ ﺫﻟﻙ ﻭﺃﻋـﻡ ‪،‬‬
‫ﻓﺎﻟﻤﺭﺍﺩ ﻋﻤﻭﻡ ﺍﻟﻠﻔﻅ ﻭﻟﻴﺱ ﺨﺼﻭﺹ ﺍﻟﺴﺒﺏ ‪ ،‬ﻭﻴﺅﻴﺩ ﺫﻟﻙ ﻤﺎ ﻭﺭﺩ ﻓﻲ ﺍﻟﺤﺩﻴﺙ ﺍﻟﺸﺭﻴﻑ ‪ ،‬ﻋـﻥ‬
‫ﻥ ﺃﺤﺩ ﻤﻥ ﺍﻷﻨﺒﻴـﺎﺀ ﻗﺒﻠـﻲ ‪ :‬ﻨﹰـﺼﺭﺕ‬
‫ﺕ ﺨﻤﺴ ﹰﺎ ﻟﻡ ﻴﻌﻁﻬ ‪‬‬
‫‪ )) :‬ﺃُﻋﻁﻴ ﹸ‬ ‫ﺠﺎﺒﺭ ‪ ،‬ﻗﺎل ﺭﺴﻭل ﺍﷲ ‪‬‬
‫ﺕ ﻟﻲ ﺍﻷﺭﺽ ﻤﺴﺠﺩﹰﺍ ﻭﻁﻬﻭﺭﹰﺍ ﻓﺄﻴﻤﺎ ﺭﺠل ﻤـﻥ ﺃﻤﺘـﻲ ﺃﺩﺭﻜﺘـﻪ‬
‫ﺒﺎﻟﺭﻋﺏ ﻤﺴﻴﺭﺓ ﺸﻬﺭ ‪ ،‬ﻭﺠﻌﻠ ﹾ‬
‫ﺕ ﺍﻟﺸﻔﺎﻋﺔ ‪ ،‬ﻭﻜﺎﻥ ﺍﻟﻨﺒـﻲ‬
‫ﺍﻟﺼﻼﺓ ﻓﻠﻴﺼ ِل ‪ ،‬ﻭﺃﺤﻠﺕ ﻟﻲ ﺍﻟﻐﻨﺎﺌﻡ ‪ ،‬ﻭﻟﻡ ﺘﺤل ﻷﺤﺩ ﻗﺒﻠﻲ ‪ ،‬ﻭﺃﻋﻁﻴ ﹸ‬
‫ﻴ‪‬ﺒﻌﺙ ﺇﻟﻰ ﻗﻭﻤﻪ ﺨﺎﺼﺔ ﻭﺒﻌﺜﺕ ﺇﻟﻰ ﺍﻟﻨﺎﺱ ﻋﺎﻤﺔ (( ﺭﻭﺍﻩ ـ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻤﺴﻠﻡ ﻭﺍﻟﻨﺴﺎﺌﻲ ـ )‪، (20‬‬
‫ﻭﻫﺫﻩ ﺍﻟﺨﻤﺴﺔ ﺍﻟﺘﻲ ﺃﻋﻁﻴَﻬﺎ ﺍﻟﻨﺒﻲ ـ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ـ ﻫﻲ ﻤﻨﻌ ﹰﺔ ﻤﻥ ﺍﷲ ﻭﻨﺼ ٌﺭ ﻟﻪ ﻭﺘﺄﻴﻴﺩ‬
‫ﻟﺩﻴﻨ ِﻪ ﻭﻴﻘﻭل ﺍﻟﺼﺎﺒﻭﻨﻲ ﻋﻥ ﺍﻵﻴﺔ " ﺒﺸﹼﺭ ـ ﺘﻌﺎﻟﻰ ـ ﺍﻟﻤﺅﻤﻨﻴﻥ ﺒﺈﻟﻘﺎﺀ ﺍﻟﺭﻋﺏ ﻓﻲ ﻗﻠﻭﺏ ﺃﻋﺩﺍﺌﻬﻡ ‪،‬‬
‫ﺃﻱ ﺴﻨﻘﺫﻑ ﻓﻲ ﻗﻠﻭﺒﻬﻡ ﺍﻟﺨﻭﻑ ﻭﺍﻟﻔﺯﻉ " )‪ . (21‬ﻭﺍﻟﻤﻌﺭﻭﻑ ﺒﺩﺍﻫ ﹰﺔ ﺃﻥ ﺍﻟﺫﻱ ﻴ‪‬ﺒﺸﺭ ﻴﻔﺭﺡ ﻭﻴﻁﻤـﺌﻥ‬
‫ﻗﻠﺒ ‪‬ﻪ ﻓﻜﻴﻑ ﺇﺫﺍ ﻜﺎﻥ ﺍﻟﻤﺨﺒﺭ ﻫﻭ ﺍﷲ ‪.‬‬
‫ﻙ ِﺇﻟﹶﻰ ﺍ ﹾﻟﻤ‪‬ﻶﺌِ ﹶﻜﺔِ‬
‫ِﺇ ﹾﺫ ﻴ‪‬ﻭﺤِﻲ ‪‬ﺭ ‪‬ﺒ ‪‬‬ ‫ـ‪:‬‬ ‫ﻭﻤﻥ ﺍﻟﺸﻭﺍﻫﺩ ﺍﻟﺘﻲ ﺘﺩل ﻋﻠﻰ ﺍﻟﻁﻤﺄﻨﻴﻨﺔ ﻗﻭﻟﻪ ـ ﺘﻌﺎﻟﻰ‬
‫ﻋﻨﹶـﺎﻕِ‬
‫ﻕ ﺍ َﻷ ‪‬‬
‫ﻀ ِﺭﺒ‪‬ﻭ ﹾﺍ ﻓﹶـ ‪‬ﻭ ﹶ‬
‫ﺏ ﻓﹶﺎ ‪‬‬
‫ﻋ ‪‬‬
‫ﻥ ﹶﻜ ﹶﻔﺭ‪‬ﻭ ﹾﺍ ﺍﻟ ‪‬ﺭ ‪‬‬
‫ﺏ ﺍﱠﻟﺫِﻴ ‪‬‬
‫ﺴُﺄ ﹾﻟﻘِﻲ ﻓِﻲ ﹸﻗﻠﹸﻭ ِ‬
‫ﻥ ﺁ ‪‬ﻤﻨﹸﻭ ﹾﺍ ‪‬‬
‫َﺃﻨﱢﻲ ‪‬ﻤ ‪‬ﻌ ﹸﻜ ‪‬ﻡ ﹶﻓ ﹶﺜ ‪‬ﺒﺘﹸﻭ ﹾﺍ ﺍﱠﻟﺫِﻴ ‪‬‬
‫ﻥ ‪ ] ‬ﺍﻷﻨﻔﺎل ‪ [ 12 :‬ﻓﺘﺜﺒﻴﺕ ﺍﷲ ﺍﻟﻤﺅﻤﻨﻴﻥ ﺒﺎﻟﻤﻼﺌﻜﺔ ﺇﻨﻤـﺎ ﻫـﻭ ﺇﺸـﺎﺭﺓ‬
‫ﻀ ِﺭﺒ‪‬ﻭ ﹾﺍ ِﻤ ﹾﻨ ‪‬ﻬ ‪‬ﻡ ﹸﻜلﱠ ‪‬ﺒﻨﹶﺎ ٍ‬
‫ﻭ‪‬ﺍ ‪‬‬
‫ﻭﺩﻻﻟﺔ ﻋﻠﻰ ﻁﻤﺄﻨﺔ ﺍﻟﻨﺒﻲ ﻭﻤﻥ ﻤﻌﻪ ﻭﺇﻟﻘﺎﺀ ﺍﻟﺭﻋﺏ ﻓﻲ ﻗﻠﻭﺏ ﺍﻟﻜﺎﻓﺭﻴﻥ ﻭﺍﻻﺴﺘﻘﺒﺎل ﻓﻲ ﺍﻵﻴﺔ ﻓـﻲ‬
‫ﺃﻥ ﺍﻟﻔﺎﻋل ﻭﺍﻟﻤﺨﺒﺭ ﻫﻭ ﺍﷲ ﻭﻜﻔﻰ ﺒﻪ ﺃﻤﺎﻨﹰﺎ ﻭﻨﺎﺼﺭﹰﺍ ‪ .‬ﻴﻘﻭل ﺍﻟﻘﺭﻁﺒـﻲ " ﻭﺍﻟﻤﻌﻨـﻰ‬ ‫‪ ‬ﺴُﺄ ﹾﻟﻘِﻲ ‪‬‬
‫ﺒﺄﻨﻲ ﻤﻌﻜﻡ ﺃﻱ ﺒﺎﻟﻨﺼﺭﺓ ﻭﺍﻟﻤﻌﻭﻨﺔ ﺃﻱ ﺒﺸﺭﻭﻫﻡ ﺒﺎﻟﻨﺼﺭ ﺃﻭ ﺍﻟﻘﺘﺎل ﻤﻌﻬﻡ ﺃﻭ ﺍﻟﺤﻀﻭﺭ ﻤﻌﻬﻡ ﻤـﻥ‬
‫ﺍﺫﻜﺭ ﻴﺎ ﻤﺤﻤﺩ ﻭﻗﺕ ﺇﻴﺤﺎﺌـﻪ ـ ﺘﻌـﺎﻟﻰ ـ ﺇﻟـﻰ‬ ‫ﻏﻴﺭ ﻗﺘﺎل " )‪ ، (22‬ﻭﻓﻲ ﻤﻌﻨﻰ ‪ِ ‬ﺇ ﹾﺫ ﻴ‪‬ﻭﺤِﻲ ‪‬‬
‫ﺍﻟﻤﻼﺌﻜﺔ ‪َ‬ﺃﻨﱢﻲ ‪‬ﻤ ‪‬ﻌ ﹸﻜ ‪‬ﻡ‪ ‬ﺒﺎﻷﻤﺩﺍﺩ ﻭﺍﻟﺘﻭﻓﻴﻕ ﻓﻲ ﺃﻤﺭ ﺍﻟﺘﺜﺒﻴﺕ ﻓﻼ ﺘﺨﺎﻓﻭﺍ ‪ ‬ﹶﻓ ﹶﺜ ‪‬ﺒﺘﹸﻭ ﹾﺍ ﺍﱠﻟﺫِﻴ ‪‬ﻥ ﺁ ‪‬ﻤﻨﹸﻭ ﹾﺍ ‪‬‬
‫ﺒﺎﻟﺒﺸﺎﺭﺓ ﻭﺘﻜﺜﻴﺭ ﺍﻟﺴﻭﺍﺩ ﻤﻤﺎ ﺘﻘﻭﻯ ﺒﻪ ﻗﻠﻭﺒﻬﻡ ﻭﺍﻟﺘﺜﺒﻴﺕ ﻋﺒﺎﺭﺓ ﻋﻥ ﺍﻟﻌﻤل ﻋﻠﻰ ﺍﻟﺜﺒﺎﺕ ﻓﻲ ﻤﻭﺍﻁﻥ‬
‫ﺍﻟﺤﺭﺏ ﻭﺍﻟﺠﺩ ﻓﻲ ﻤﻘﺎﺴﺎﺓ ﺸﺩﺍﺌﺩ ﺍﻟﻘﺘﺎل ﺃﻱ ﺴﺄﻗﺫﻑ ﻓﻲ ﻗﻠﻭﺒﻬﻡ ﺍﻟﻤﺨﺎﻓﺔ ﻤﻥ ﺍﻟﻤﺅﻤﻨﻴﻥ " )‪. (23‬‬
‫ﺏ ﻤ‪‬ﻭﺴ‪‬ﻰ ِﺇﻨﱠﺎ‬
‫ﺼﺤ‪‬ﺎ ‪‬‬
‫ﻥ ﻗﹶﺎ َل َﺃ ‪‬‬
‫ﺠ ‪‬ﻤﻌ‪‬ﺎ ِ‬‫ﻭﻤﻥ ﺍﻟﺸﻭﺍﻫﺩ ﻋﻠﻰ ﺍﻟﻁﻤﺄﻨﻴﻨﺔ ﻗﻭﻟﻪ ‪ ‬‬
‫ﹶﻓ ﹶﻠﻤ‪‬ﺎ ﹶﺘﺭ‪‬ﺍﺀﻯ ﺍ ﹾﻟ ‪‬‬
‫ﻥ ‪ ] ‬ﺍﻟﺸﻌﺭﺍﺀ ‪ ، [ 62 ، 61 :‬ﻭﻫﺫﺍ ﻤﺸﻬﺩ ﻗﺭﺁﻨﻲ‬
‫ﺴ ‪‬ﻴ ‪‬ﻬﺩِﻴ ِ‬
‫ﻲ ‪‬ﺭﺒ‪‬ﻲ ‪‬‬
‫ﻥ ‪‬ﻤ ِﻌ ‪‬‬ ‫ﻥ‪ ‬ﻗﹶﺎ َل ﹶﻜ ﱠ‬
‫ﻼ ِﺇ ‪‬‬ ‫ﹶﻟ ‪‬ﻤ ‪‬ﺩ ‪‬ﺭﻜﹸﻭ ‪‬‬
‫ﻭﺼﻭﺭﺓ ﻟِﻤﺎ ﺠﺭﻯ ﺒﻴﻥ ﻨﺒﻲ ﺍﷲ ﻤﻭﺴﻰ ‪ ‬ﻭﺒﻴﻥ ﻋﺩﻭ ﺍﷲ ﻓﺭﻋﻭﻥ ﻭﻤﻥ ﻤﻌﻪ ﻓـﻲ ﻤﻭﻗـﻑ‬

‫‪191‬‬
 ‫ﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﺜﺎﻨﻴﺔ ﻟﻶﻴﺎﺕ ﺍﻟﺩﺍﻟﺔ ﻋﻠﻰ ﺍﻻﺴﺘﻘﺒﺎل ﻓﻲ ‪....‬‬

‫ﻓﻜﺎﻥ ﺠﻭﺍﺒﻪ ﺒﻤﺜﺎﺒـﺔ ﺍﻟﻁﻤﺄﻨﻴﻨـﺔ ﻟﻬـﻡ‬‫ﺼﻌﺏ ‪ ،‬ﻓﻘﺎل ﺃﺼﺤﺎﺏ ﻤﻭﺴﻰ ‪ِ  ‬ﺇﻨﱠﺎ ﹶﻟ ‪‬ﻤ ‪‬ﺩ ‪‬ﺭﻜﹸﻭ ‪‬ﻥ ‪‬‬
‫ﻥ ‪ .‬ﻭﻴﻘﻭل ﺍﻟﺭﺍﺯﻱ " ﻫﺫﺍ ﺩﻻﻟﺔ ﺍﻟﻨﺼﺭﺓ ﻭﺍﻟﺘﻜﻔل‬ ‫ﺴ ‪‬ﻴ ‪‬ﻬﺩِﻴ ِ‬‫ﻲ ‪‬ﺭﺒ‪‬ﻲ ‪‬‬
‫ﻥ ‪‬ﻤ ِﻌ ‪‬‬‫ﻼ ِﺇ ‪‬‬‫ﺒﻁﺭﻴﻘﺔ ﺍﻻﺴﺘﻘﺒﺎل ‪ ‬ﹶﻜ ﱠ‬
‫ﻥ ‪ ‬ﻭﺍﻟﻬﺩﻯ ﻫﻭ ﻁﺭﻴﻕ ﺍﻟﻨﺠﺎﺓ ﻭﺍﻟﺨﻼﺹ ‪ ،‬ﻭﺇﺫﺍ ﺩﻟﻪ ﻋﻠﻰ ﻁﺭﻴـﻕ‬ ‫ﺒﺎﻟﻤﻌﻭﻨﺔ ‪ ،‬ﻭﻗﻭﻟﻪ ‪ ‬‬
‫ﺴ ‪‬ﻴ ‪‬ﻬﺩِﻴ ِ‬
‫ﻨﺠﺎﺘﻪ ﻭﻫﻼﻙ ﺃﻋﺩﺍﺌﻪ ﻓﻘﺩ ﺒﻠﻎ ﺍﻟﻨﻬﺎﻴﺔ ﻓﻲ ﺍﻟﻨﺼﺭﺓ " )‪ . (24‬ﻭﻓﻲ ﺍﻟﻬﺩﺍﻴﺔ ﺍﻻﻁﻤﺌﻨـﺎﻥ ﻭﺍﻟﺭﺍﺤـﺔ ﻷﻥ‬
‫ﺍﻟﻤﻌﻴﺔ ﻤﻌﻴﺔ ﺍﷲ ﻭﺍﻟﻬﺎﺩﻱ ﻫﻭ ﺍﷲ ‪.‬‬
‫ﻭﻤـﻥ ﺍﻟﺸﻭﺍﻫﺩ ﺍﻟﻘﺭﺁﻨﻴﺔ ﺍﻟﺘﻲ ﻴﻤﻜﻥ ﺃﻥ ﻨﺩﺨﻠﻬﺎ ﻓﻲ ﻤﻭﻀﻭﻉ ﺍﻟﻁﻤﺄﻨﻴﻨﺔ ﻤﺎ ﻭﺭﺩ ﻓـﻲ ﻗﻭﻟـﻪ‬
‫ـ ‪ِ ‬ﺇﻨﱠﺎ ‪‬ﺴ ﹸﻨ ﹾﻠﻘِﻲ ﻋ‪‬ﹶﻠ ‪‬ﻴﻙ‪ ‬ﹶﻗ ‪‬ﻭﻻﹰ ﹶﺜﻘِﻴ ﹰﻼ ‪ ] ‬ﺍﻟﻤﺯﻤل ‪ [ 5 :‬ﺇﻨﺎ ‪ِ ‬ﺇﻨﱠﺎ ‪‬ﺴ ﹸﻨ ﹾﻠﻘِﻲ ﻋ‪‬ﹶﻠ ‪‬ﻴﻙ‪ ‬ﹶﻗ ‪‬ﻭ ﹰﻻ ‪‬‬ ‫ـ ﺴﺒﺤﺎﻨﻪ‬
‫ﻼ ﻤﻬﻴﺒﹰﺎ ﺃﻭ ﺸﺩﻴﺩﹰﺍ ﻟﻤﺎ ﻓﻴﻪ ﻤﻥ ﺍﻟﺘﻜﺎﻟﻴﻑ " )‪ " ، (25‬ﻭﺍﻻﻁﻤﺌﻨﺎﻥ ﻓﻲ ﺍﻵﻴﺔ ﻴﺘﻀﺢ ﻤـﻥ‬
‫" ﺃﻱ ﻗﺭﺁﻨﹰﺎ ﺜﻘﻴ ﹰ‬
‫ﺇﻴﺜﺎﺭ ﺍﻻﻟﻘﺎﺀ ﻋﻠﻴﻪ ﻓﺈﻨﻪ ﻟﻤﺎ ﻓﻴﻪ ﻤﻥ ﺍﻟﺘﻜﺎﻟﻴﻑ ﺍﻟﺸﺎﻗﺔ ﺜﻘﻴل ﻋﻠﻰ ﺍﻟﻤﻜﻠﻔﻴﻥ ‪ ،‬ﻭﻻ ﺴﻴﻤﺎ ﻋﻠـﻰ ﺴـﻴﺩﻨﺎ‬
‫‪ ،‬ﻓﺈﻨﻪ ـ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ـ ﻤﺄﻤﻭﺭ ﺒﺘﺤﻤﻠﻬﺎ ﻭﺘﺤﻤﻴﻠﻬﺎ ﻟﻸﻤﺔ ﻭﻫﺫﻩ ﺍﻟﺠﻤﻠﺔ ﻤﺅﻜﺩﺓ‬ ‫ﻤﺤﻤﺩ ‪‬‬
‫ﻤﻌﺘﺭﻀﺔ ﺒﻴﻥ ﺍﻷﻤﺭ ﺒﺎﻟﻘﻴﺎﻡ ﻭﺘﻌﻠﻴﻠﻪ ﺍﻵﺘﻲ ﻟﺘﺴﻬﻴل ﻤﺎ ﻜﻠﻔﻪ ـ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ـ ﻤﻥ ﺍﻟﻘﻴـﺎﻡ‬
‫ﻜﺄﻨﻪ ﻗﻴل ﺃﻨﻪ ﺴﻴﺭ ‪‬ﺩ ﻋﻠﻴﻙ ﻓﻲ ﺍﻟﻭﺤﻲ ﺍﻟﻤﻨﺯل ﺘﻜﺎﻟﻴﻑ ﺸﺎﻗﺔ ﻫﺫﺍ ﺒﺎﻟﻨﺴﺒﺔ ﺇﻟﻴﻬﺎ ﺴﻬل ﻓﻼ ﺘﺒﺎل ﺒﻬـﺫﻩ‬
‫ﺍﻟﻤﺸﻘﺔ ﻭﺘﻤﺭﻥ ﺒﻬﺎ ﻟﻤﺎ ﺒﻌﺩﻫﺎ " )‪. (26‬‬
‫ﺠ ﱠﻨ ‪‬ﺒﻬ‪‬ﺎ‬
‫‪‬ﻭﺴ‪‬ـ ‪‬ﻴ ‪‬‬ ‫‪‬‬ ‫ﻭﻤﻥ ﺍﻟﺸﻭﺍﻫﺩ ﺃﻴﻀﹰﺎ ﻗﻭﻟﻪ ـ ﺘﻌﺎﻟﻰ ـ ﻓﻲ ﺴﻭﺭﺓ ] ﺍﻟﻠﻴـل ‪ 17 :‬ـ ‪[ 21‬‬
‫ﺠ ِﻪ ‪‬ﺭ ‪‬ﺒ ِﻪ‬
‫ﺠﺯ‪‬ﻯ ‪ِ‬ﺇ ﱠﻻ ﺍ ‪‬ﺒ ِﺘﻐﹶﺎﺀ ‪‬ﻭ ‪‬‬ ‫ﺍ َﻷ ﹾﺘﻘﹶﻰ‪ ‬ﺍﱠﻟﺫِﻱ ‪‬ﻴ ْﺅﺘِﻲ ﻤ‪‬ﺎﹶﻟ ‪‬ﻪ ‪‬ﻴ ﹶﺘ ‪‬ﺯﻜﱠﻰ ‪‬‬
‫‪‬ﻭﻤ‪‬ﺎ َﻷﺤ‪‬ﺩٍ ﻋِﻨ ‪‬ﺩ ‪‬ﻩ ﻤِﻥ ﱢﻨ ‪‬ﻌ ‪‬ﻤ ٍﺔ ﹸﺘ ‪‬‬
‫ﻑ ‪‬ﻴ ‪‬ﺭﻀ‪‬ـﻰ ‪ ‬ﻭﻫﺫﻩ ﺍﻵﻴﺔ ﺍﻟﺘﻲ ﻓﻴﻬﺎ ﺩﻻﻟﺔ ﺍﻻﺴﺘﻘﺒﺎل ﻴﻤﻜﻥ ﺃﻥ ﻴﺴﺘـﺸﻑ ﻤﻨﻬـﺎ‬ ‫ﻋﻠﹶﻰ‪ ‬ﻭ‪ ‬ﹶﻟﺴ‪ ‬ﻭ ﹶ‬
‫ﺍ َﻷ ‪‬‬
‫ﺍﻟﻁﻤﺄﻨﻴﻨﺔ ‪،‬ﻭﻫﻭ ﺠﺯﺍﺀ ﺍﻻﺘﻘﻴﺎﺀ ﺍﻟﺫﻴﻥ ﻴﺯﻜﻭﻥ‪،‬ﻭﻴﻤﻜﻥ ﺃﻥ ﺘﺘﻤﺜل ﺍﻟﻁﻤﺄﻨﻴﻨﺔ ﻜﻤﺎ ﻗﺎل ﺼﺎﺤﺏ ﺍﻟﻅﻼل‬
‫" ﺃﻥ ﺍﻟﺭﻀﻰ ﻴﻨﺴﻜﺏ ﻓﻲ ﻗﻠﺏ ﻫﺫﺍ ﺍﻷﺘﻘﻰ ﻓﻴﻐﻤﺭ ﺭﻭﺤﻪ ﺃﻨﻪ ﺍﻟﺭﻀﻰ ﻴﻔﻴﺽ ﻋﻠـﻰ ﺠﻭﺍﺭﺤﻪ‪،‬ﺃﻨـﻪ‬
‫ﺍﻟﺭﻀﻰ ﻴﺸﻴﻊ ﻓﻲ ﻜﻴﺎﻨﻪ ‪ ،‬ﺃﻨﻪ ﺍﻟﺭﻀﻰ ﻴﻨﺩﻱ ﺤﻴﺎﺘﻪ ﻭﻴﺎ ﻟﻬﺎ ﻤﻥ ﻨﻌﻤﺔ ﻜﺒﺭﻯ " )‪. (27‬‬
‫‪ 2‬ـ ﺁﻴﺎﺕ ﺍﻟﺜﻭﺍﺏ ﺍﻟﻭﺍﺭﺩﺓ ﺒﺼﻴﻐﺔ ﺍﻻﺴﺘﻘﺒﺎل ‪:‬‬
‫ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻫﻨﺎﻟﻙ ﺁﻴﺎﺕ ﻭﺭﺩﺕ ﺒﺼﻴﻐﺔ ﺍﻻﺴﺘﻘﺒﺎل ‪ ،‬ﻴﻤﻜﻥ ﺃﻥ ﺘﺴﺘـﺸﻑ ﻤـﻥ‬
‫ﺨﻼل ﻤﻌﻨﺎﻫﺎ ﺃﻭ ﺴﻴﺎﻗﻬﺎ ﺃﻨﻬﺎ ﺘﺩل ﻋﻠﻰ ﺜﻭﺍﺏ ﺍﻟﻤﺅﻤﻨﻴﻥ ﻴﻭﻡ ﺍﻟﻘﻴﺎﻤﺔ ‪ ،‬ﻤﺜﺎل ﺫﻟﻙ ﻗﻭﻟﻪ ـ ﺘﻌﺎﻟﻰ ـ‬
‫ﻋﻘﹶﺎ ِﺒ ﹸﻜ ‪‬ﻡ ‪‬ﻭﻤ‪‬ـﻥ‬
‫ﻋﻠﹶﻰ َﺃ ‪‬‬
‫ﺕ َﺃ ‪‬ﻭ ﹸﻗﺘِ َل ﺍﻨ ﹶﻘ ﹶﻠ ‪‬ﺒ ﹸﺘ ‪‬ﻡ ‪‬‬
‫ﺴ ُل َﺃ ﹶﻓﺈِﻥ ﻤ‪‬ﺎ ﹶ‬
‫ﺕ ﻤِﻥ ﹶﻗ ‪‬ﺒﻠِﻪِ ﺍﻟﺭ‪ ‬‬
‫ﺨ ﹶﻠ ﹾ‬
‫ﺤ ‪‬ﻤ ‪‬ﺩ ِﺇ ﱠﻻ ‪‬ﺭﺴ‪‬ﻭ ٌل ﹶﻗ ‪‬ﺩ ﹶ‬
‫‪‬ﻭﻤ‪‬ﺎ ‪‬ﻤ ‪‬‬ ‫‪‬‬
‫ﻥ ‪ ] ‬ﺁل ﻋﻤﺭﺍﻥ ‪ [ 144 :‬ﻫﺫﻩ‬
‫ﺠﺯِﻱ ﺍﻟﹼﻠ ‪‬ﻪ ﺍﻟﺸﱠﺎ ِﻜﺭِﻴ ‪‬‬
‫ﺴ ‪‬ﻴ ‪‬‬
‫ﺸﻴ‪‬ﺌ ﹰﺎ ‪‬ﻭ ‪‬‬
‫ﻀﺭ‪ ‬ﺍﻟﹼﻠ ‪‬ﻪ ﹶ‬
‫ﻋ ِﻘ ‪‬ﺒ ‪‬ﻴ ِﻪ ﹶﻓﻠﹶﻥ ‪‬ﻴ ‪‬‬
‫ﺏ ﻋ‪ ‬ﹶﻠﻰ‪ ‬‬
‫ﻴ‪‬ﻨ ﹶﻘ ِﻠ ‪‬‬
‫ﺍﻵﻴﺔ ﻤﻥ ﺁﻴﺎﺕ ﺍﻻﺴﺘﻘﺒﺎل ﻭﺍﻟﺘﻲ ﺘﻭﻀﺢ ﺃﻥ ﺍﻟﺘﻌﻠﻕ ﻴﺠﺏ ﺃﻥ ﻴﻜﻭﻥ ﺒﺎﷲ ‪ ‬ﻭﺍﻟﻤﻨﻬﺞ ﻴﺠـﺏ ﺃﻥ‬
‫ﻴﻜﻭﻥ ﻜﺘﺎﺏ ﺍﷲ ﻭﺴﻨﺔ ﺭﺴﻭﻟﻪ ﻭﺃﻥ ﺍﷲ ﻗﺩ ﺃﺨﺒﺭ ﺒﺴﻴﻥ ﺍﻻﺴﺘﻘﺒﺎل ﺃﻥ ﺍﻟﺠﺯﺍﺀ ﻟﻠﺸﺎﻜﺭﻴﻥ ‪ ،‬ﻭﻴﻘـﻭل‬
‫ﺍﻟﻁﺒﺭﻱ " ﺃﻥ ﺍﷲ ﺴﻴﺜﻴﺏ ﻤﻥ ﻴﺸﻜﺭﻩ ﻋﻠﻰ ﺘﻭﻓﻴﻘ ِﻪ ﺇﻴﺎﻩ ﻭﻟﺩﻴﻨﻪ " )‪ ، (28‬ﻭﺇﻥ ﺃﻁﺎﻉ ﺭﺒﻪ ﻭﺍﺘﺒﻊ ﺭﺴﻭﻟﻪ‬
‫ﻭﺠﺎﻫﺩ ﻓﻲ ﺴﺒﻴل ﺍﷲ ﺸﻜﺭ ﺍﷲ ﻟﻪ ﺴﻌﻴ ‪‬ﻪ ﻷﻨﻪ ﻴﺜﻴﺏ ﻤﻥ ﺸﻜﺭ ‪‬ﻩ ﻭﻴﺫﻜﺭ ﻤﻥ ﺫﻜﺭ ‪‬ﻩ ﻭﻴﻌﺎﻗﺏ " ﻤﻥ ﻜﻔﺭ‬
‫ﺒـﻪ " )‪. (29‬‬

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 ‫ﻗﺎﺴﻡ ﻓﺘﺤﻲ ﺴﻠﻴﻤﺎﻥ‬

‫ﹶﻓ ﹾﻠ ‪‬ﻴﻘﹶﺎ ِﺘ ْل‬ ‫ـ‪‬‬ ‫ﻭﻤﻥ ﺍﻟﺸﻭﺍﻫﺩ ﺃﻴﻀﹰﺎ ﻋﻠﻰ ﺃﻥ ﺍﻟﺜﻭﺍﺏ ﻭﺭﺩ ﺒﺼﻴﻐﺔ ﺍﻻﺴﺘﻘﺒﺎل ﻗﻭﻟﻪ ـ ﺴﺒﺤﺎﻨﻪ‬
‫ﺏ‬
‫ﺴﺒِﻴ ِل ﺍﻟﹼﻠ ِﻪ ﹶﻓ ‪‬ﻴ ﹾﻘﺘﹶـ ْل ﺃَﻭ ‪‬ﻴ ﹾﻐﻠِـ ‪‬‬
‫ﺨ ‪‬ﺭ ِﺓ ‪‬ﻭﻤ‪‬ﻥ ‪‬ﻴﻘﹶﺎ ِﺘ ْل ﻓِﻲ ‪‬‬
‫ﺤﻴ‪‬ﺎ ﹶﺓ ﺍﻟ ‪‬ﺩ ﹾﻨﻴ‪‬ﺎ ﺒِﺎﻵ ِ‬
‫ﻥ ﺍ ﹾﻟ ‪‬‬
‫ﺸﺭ‪‬ﻭ ‪‬‬
‫ﻥ ‪‬ﻴ ﹾ‬
‫ﺴﺒِﻴ ِل ﺍﻟﹼﻠ ِﻪ ﺍﱠﻟﺫِﻴ ‪‬‬
‫ﻓِﻲ ‪‬‬
‫ﻋﻅِﻴﻤ ﹰﺎ ‪ ] ‬ﺍﻟﻨﺴﺎﺀ ‪ ، [ 74 :‬ﺍﻵﻴﺔ ﻓﻴﻬﺎ ﺤﺙ ﻋﻠﻰ ﺍﻟﺠﻬﺎﺩ ﻭﺇﻥ ﺍﻟﺫﻱ ﻴ‪‬ﻘﺘل ﺃﻭ‬
‫ﻑ ﹸﻨ ْﺅﺘِﻴ ِﻪ َﺃﺠ‪‬ﺭﹰﺍ ‪‬‬
‫ﹶﻓﺴ‪ ‬ﻭ ﹶ‬
‫ﻴ‪‬ﻐﻠﺏ " ﻓﺈﻥ ﻴﺜﻴﺒﻪ ﺃﺠﺭﹰﺍ ﻋﻅﻴﻤﹰﺎ ‪ ،‬ﺇﺫﺍ ﻜﺎﻥ ﻫﺫﺍ ﻓﻲ ﻁﺎﻋﺔ ﺍﷲ ﻭﻫﻡ ﺍﻟﺫﻴﻥ ﻴـﺸﺭﻭﻥ ﺍﻟﺤﻴـﺎﺓ ﺍﻟـﺩﻨﻴﺎ‬
‫ﺒﺎﻵﺨﺭﺓ ‪ ،‬ﺃﻱ ﻴﺨﺘﺎﺭﻭﻥ ﺍﻵﺨﺭﺓ ﻋﻠﻰ ﺍﻟﺩﻨﻴﺎ " )‪ ، (30‬ﻓﺎﻟﻤﺅﻤﻥ ﻴﻌﻁﻲ ﺍﻟﺩﻨﻴﺎ ﻟﻴﺄﺨﺫ ﺍﻵﺨـﺭﺓ ﺍﻟﺘـﻲ‬
‫ﺘﺘﻤﺜل ﻓﻲ ﺍﻟﺠﻨﺔ ﻭﺍﻟﺠﺯﺍﺀ ﻭﻤﻨﺯﻟﺔ ﺍﻟﺸﻬﺩﺍﺀ )‪ ، (31‬ﻭﻫل ﻫﻨﺎﻙ ﺜﻭﺍﺏ ﺃﻋﻅﻡ ﻤﻥ ﻫﺫﺍ ﺍﻟﺜـﻭﺍﺏ ‪ ،‬ﻭﻻ‬
‫ﺨ ‪‬ﻴﺭ‪ ‬ﻓِـﻲ‬
‫ﱠﻻ ﹶ‬ ‫‪‬‬ ‫ﺴﻴﻤﺎ ﺃﻥ ﺍﻟﻤﺨﺒﺭ ﻫﻭ ﺍﷲ ﻭﻤﻥ ﺃﻤﺜﻠﺔ ﺍﻟﺜﻭﺍﺏ ﺍﻟﺘﻲ ﺠﺎﺀﺕ ﺒﺼﻴﻐﺔ ﺍﻻﺴﺘﻘﺒﺎل ﺃﻴﻀﹰﺎ‬
‫ﺱ ‪‬ﻭﻤ‪‬ﻥ ‪‬ﻴ ﹾﻔ ‪‬ﻌ ْل ﹶﺫﻟِﻙ‪ ‬ﺍ ‪‬ﺒ ﹶﺘﻐﹶـﺎﺀ‬
‫ﻥ ﺍﻟﻨﱠﺎ ِ‬
‫ﻼﺡٍ ‪‬ﺒ ‪‬ﻴ ‪‬‬
‫ﺼﹶ‬
‫ﻑ َﺃ ‪‬ﻭ ﺇِ ‪‬‬
‫ﺼ ‪‬ﺩ ﹶﻗﺔٍ َﺃ ‪‬ﻭ ‪‬ﻤ ‪‬ﻌﺭ‪‬ﻭ ٍ‬
‫ﻥ َﺃﻤ‪‬ﺭ‪ِ ‬ﺒ ‪‬‬
‫ﺠﻭ‪‬ﺍ ‪‬ﻫ ‪‬ﻡ ِﺇ ﱠﻻ ‪‬ﻤ ‪‬‬
‫ﹶﻜﺜِﻴ ٍﺭ ﻤ‪‬ﻥ ﱠﻨ ‪‬‬
‫ﻋﻅِﻴﻤ ﹰﺎ ‪ ] ‬ﺍﻟﻨﺴﺎﺀ ‪ ، [ 114 :‬ﺍﻵﻴﺔ ﻭﻀ‪‬ﺤﺕ ﺃﻥ ﺍﻟﻜﺜﻴﺭ ﻤـﻥ‬
‫ﻑ ﹸﻨ ْﺅﺘِﻴ ِﻪ َﺃﺠ‪‬ﺭﹰﺍ ‪‬‬
‫ﺕ ﺍﻟﹼﻠ ِﻪ ﹶﻓﺴ‪ ‬ﻭ ﹶ‬
‫‪‬ﻤ ‪‬ﺭﻀ‪‬ﺎ ِ‬
‫ﺍﻟﻜﻼﻡ ﻻ ﻴﻔﻴﺩ ﻭﻻ ﺨﻴﺭ ﻓﻴﻪ ﻤﻊ ﺃﻥ ﺍﻟﺨﻴﺭ ﻭﺍﻟﻨﻔﻊ ﺇﻨﻤﺎ ﻓﻲ ﺃﻤﻭﺭ ﻤﻥ ﺒﻴﻨﻬـﺎ ﺍﻷﻤـﺭ ﺒـﺎﻟﻤﻌﺭﻭﻑ‬
‫ﻭﺍﻟﺼﺩﻗﺔ ﻭﺍﻹﺼﻼﺡ ﺒﻴﻥ ﺍﻟﻨﺎﺱ ﻭﺍﷲ ـ ﺴﺒﺤﺎﻨﻪ ـ ﻗﺩ ﺃﻋ ‪‬ﺩ ﺍﻟﺜﻭﺍﺏ ﻟﻤﻥ ﻴﻔﻌـل ﺫﻟـﻙ ‪ ،‬ﻭﺃﻤﺜﻠـﺔ‬
‫ﺍﻟﺜﻭﺍﺏ ﺍﻟﺘﻲ ﺠﺎﺀﺕ ﻤﺭﺘﺒﻁﺔ ﺒﺴﻴﻥ ﺃﻭ ﺴﻭﻑ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻜﺜﻴﺭﺓ ﻤﻨﻬﺎ ﻤﺎ ﻭﺭﺩ ﻓﻲ ﺴـﻭﺭﺓ ]‬
‫ﺍﻟﻨﺴﺎﺀ ‪ [ 175 ، 162 ، 152 ، 122 :‬ﻭ ] ﺍﻷﻋﺭﺍﻑ ‪ [ 161 ، 156 :‬ﻭ ] ﺍﻟﺘﻭﺒﺔ ‪99 ، 71 :‬‬
‫[ ‪ ،‬ﻓﻬﺫ ِﻩ ﺼﻴﻎ ﺍﺴﺘﻘﺒﺎﻟﻴﺔ ﻭﺍﻀﺤﺔ ﺍﻟﺩﻻﻟﺔ ﻭﺍﻟﻤﻔﻬﻭﻡ ﺴﻭﺍﺀ ﻜﺎﻨﺕ ﺜﻭﺍﺒﻬﺎ ﺍﻟﺠﻨﺔ ‪ ،‬ﺃﻡ ﻤـﺎ ﻴﻤﻜـﻥ ﺃﻥ‬
‫ﻴﻨﻀﻭﻱ ﺘﺤﺘﻬﺎ ﻜﺎﻷﺠﺭ ﻭﺍﻟﺭﺤﻤﺔ ﻭﺯﻴﺎﺩﺓ ﺍﻟﻤﺤﺴﻨﻴﻥ ﻓﻬﻲ ﺃﻤﺜﻠﺔ ﻤﻥ ﺍﻷﻤﺜﻠﺔ ﺍﻟﺘﻲ ﻭﺭﺩﺕ ﻓﻲ ﺍﻟﺘﻨﺯﻴل‬
‫ﻭﺍﷲ ﺃﻋﻠﻡ ‪.‬‬
‫‪ 3‬ـ ﺁﻴﺎﺕ ﺍﻟﻌﻘﺎﺏ ﺍﻟﻭﺍﺭﺩﺓ ﺒﺼﻴﻐﺔ ﺍﻻﺴﺘﻘﺎل ‪:‬‬
‫ﺃﻤﺜﻠﺔ ﻫﺫﺍ ﺍﻟﻨﻭﻉ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻜﺜﻴﺭﺓ ‪ ،‬ﻭﺠﺎﺀ ﺍﻟﻌﻘﺎﺏ ﻤﺘﻨﻭﻉ ﺍﻷﺴﺒﺎﺏ ﺒـﺼﻴﻐﺔ‬
‫ﺍﻻﺴﺘﻘﺒﺎل ‪ ،‬ﻓﻤﻨﻪ ﻤﺎ ﻫﻭ ﻋﻘﺎﺏ ﻟﻠﺒﺨﻼﺀ ﺍﻟﺫﻴﻥ ﻴﻤﻨﻌﻭﻥ ﺍﻟﺯﻜـﺎﺓ ﻭﺸـﺎﻫﺩﻩ ﻓـﻲ ﺍﻟﺘﻨﺯﻴـل ﻗﻭﻟـﻪ‬
‫ﺸ ‪‬ﺭ‬
‫ﺨﻴ‪‬ﺭﹰﺍ ﱠﻟ ‪‬ﻬ ‪‬ﻡ ‪‬ﺒ ْل ‪‬ﻫ ‪‬ﻭ ﹶ‬
‫ﻀﻠِﻪِ ‪‬ﻫ ‪‬ﻭ ﹶ‬
‫ﻥ ِﺒﻤ‪‬ﺎ ﺁﺘﹶﺎ ‪‬ﻫ ‪‬ﻡ ﺍﻟﹼﻠ ‪‬ﻪ ﻤِﻥ ﹶﻓ ‪‬‬
‫ﺨﻠﹸﻭ ‪‬‬
‫ﻥ ‪‬ﻴ ‪‬ﺒ ﹶ‬
‫ﻥ ﺍﱠﻟﺫِﻴ ‪‬‬
‫ﺴ ‪‬ﺒ ‪‬‬
‫ﺤ ‪‬‬
‫ﻭ‪ ‬ﹶﻻ ‪‬ﻴ ‪‬‬ ‫‪‬‬ ‫ـ ﺴﺒﺤﺎﻨﻪ ـ‬
‫ﺕ ﻭ‪‬ﺍ َﻷ ‪‬ﺭﺽِ ﻭ‪‬ﺍﻟﹼﻠ ‪‬ﻪ ِﺒﻤ‪‬ـﺎ ﹶﺘ ‪‬ﻌﻤ‪‬ﻠﹸـﻭﻥ‪‬‬
‫ﺴ ‪‬ﻤﻭ‪‬ﺍ ِ‬
‫ﺙ ﺍﻟ ‪‬‬
‫ﺨﻠﹸﻭ ﹾﺍ ِﺒ ِﻪ ‪‬ﻴ ‪‬ﻭ ‪‬ﻡ ﺍ ﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻤ ِﺔ ‪‬ﻭ ِﻟﹼﻠ ِﻪ ﻤِﻴﺭ‪‬ﺍ ﹸ‬
‫ﻥ ﻤ‪‬ﺎ ‪‬ﺒ ِ‬
‫ﻁ ‪‬ﻭﻗﹸﻭ ‪‬‬
‫ﺴ ‪‬ﻴ ﹶ‬
‫ﱠﻟ ‪‬ﻬ ‪‬ﻡ ‪‬‬
‫ﺏ ﻤ‪‬ﺎ ﻗﹶـﺎﻟﹸﻭ ﹾﺍ ‪‬ﻭﻗﹶـ ﹾﺘ ﹶﻠ ‪‬ﻬ ‪‬ﻡ‬
‫ﺴ ﹶﻨ ﹾﻜﺘﹸ ‪‬‬
‫ﻏﻨِﻴ‪‬ﺎﺀ ‪‬‬
‫ﻥ َﺃ ﹾ‬
‫ﺤ‪‬‬
‫ﻥ ﺍﻟﹼﻠ ‪‬ﻪ ﹶﻓﻘِﻴ ‪‬ﺭ ‪‬ﻭ ﹶﻨ ‪‬‬
‫ﻥ ﻗﹶﺎﻟﹸﻭ ﹾﺍ ِﺇ ‪‬‬ ‫ﺨﺒِﻴ ‪‬ﺭ‪ ‬ﱠﻟ ﹶﻘ ‪‬ﺩ ‪‬‬
‫ﺴ ِﻤ ‪‬ﻊ ﺍﻟﹼﻠ ‪‬ﻪ ﹶﻗ ‪‬ﻭ َل ﺍﱠﻟﺫِﻴ ‪‬‬ ‫ﹶ‬
‫ﻕ ‪ ] ‬ﺁل ﻋﻤـﺭﺍﻥ ‪ 180 :‬ـ ‪ ، [ 181‬ﺍﻵﻴـﺔ‬
‫ﺤﺭِﻴـ ِ‬
‫ﺏ ﺍ ﹾﻟ ‪‬‬
‫ﻋﺫﹶﺍ ‪‬‬
‫ﻕ ‪‬ﻭ ﹶﻨﻘﹸﻭ ُل ﺫﹸﻭﻗﹸﻭ ﹾﺍ ‪‬‬
‫ﺤ ﱟ‬
‫ﺍﻷَﻨ ِﺒﻴ‪‬ﺎ ‪‬ﺀ ﺒِ ﹶﻐ ‪‬ﻴﺭِ ‪‬‬
‫ﻭﻀ‪‬ﺤﺕ ﻭﺒﻴ‪‬ﻨﺕ ﻋﻘﺎﺏ ﺍﻟﺒﺨﻼﺀ ﺒﻁﺭﻴﻘﺔ ﺍﻻﺴﺘﻘﺒﺎل ﻴﻭﻡ ﺍﻟﻘﻴﺎﻤﺔ ﻭﺇﻥ ﻫﺫﺍ ﺍﻟﻤﺎل ﺍﻟﺫﻱ ﺠﻤﻌﻭﻩ ﺴﻴﻜﻭﻥ‬
‫ﻻ ﻋﻠﻴﻬﻡ ﻴﻭﻡ ﺍﻟﻘﻴﺎﻤﺔ ﻭﺇﻥ ﻫﺫﺍ ﺍﻟﻤﺎل ﺴﻴﻜﻭﻥ ﻋﻠﻴﻬﻡ ﻁﻭﻗﹰﺎ ﻭﺍﻟﻁﻭﻕ " ﻫﻭ ﺤﻠﻲ ﻟﻠﻌﻨﻕ ﻭﻜل ﻤـﺎ‬
‫ﻭﺒﺎ ﹲ‬
‫ﺍﺴﺘﺩﺍﺭ ﺒﺸﻲﺀ " )‪ ، (32‬ﺒﻴﺩ ﺃﻨﻪ ﻻ ﻴﺘﺤﻠﻰ ﺒ ِﻪ ﻭﺇﻨﻤﺎ ﻤﻥ ﺠﻨﺱ ﺍﻟﻌﻤل ﻋﻘﺎﺒﹰﺎ ﻟﻠﺒﺨﻴل ‪ ،‬ﻭﻴﻘﻭل ﺍﻟﻔﺭ‪‬ﺍﺀ ‪:‬‬
‫" ﻓﻼ ﻴﺤﺴﺒﻥ ﺍﻟﺒﺎﺨﻠﻭﻥ ﺍﻟﺒﺨل ﻫﻭ ﺨﻴﺭﹰﺍ ﻟﻬﻡ ﺒل ﺍﻜﺘﻔﻰ ﺒﺫﻜﺭ ﻴﺒﺨﻠﻭﻥ ﻤـﻥ ﺍﻟﺒﺨـل ‪ ،‬ﺜـﻡ ﻗـﺎل ‪:‬‬
‫ﺃﻱ ﺍﻟﺯﻜﺎﺓ " )‪ " . (33‬ﻭﻗﻴل ﺃﻱ ﺴﻴﻠﺯﻤﻭﻥ ﻭﺒﺎل ﻤﺎ ﺒﺨﻠﻭﺍ ﺒﻪ ﺇﻟـﺯﺍﻡ‬ ‫‪ ‬ﺴ ‪‬ﻴ ﹶﻁ ‪‬ﻭﻗﹸﻭ ‪‬ﻥ ﻤ‪‬ﺎ ‪‬ﺒ ِﺨﻠﹸﻭ ﹾﺍ ِﺒ ِﻪ ‪‬‬
‫ﺍﻟﻁﻭﻕ ﺃﻭ ﻗﻴل ﻴﻜﻠﻔﻭﻥ ﻴﻭﻡ ﺍﻟﻘﻴﺎﻤﺔ ﺃﻥ ﻴﺄﺘﻭﺍ ﺒﻤﺎ ﺒﺨﻠﻭﺍ ﺒ ِﻪ ﻤﻥ ﺃﻤﻭﺍﻟﻬﻡ ﻓﻲ ﺍﻟـﺩﻨﻴﺎ " )‪ ، (34‬ﻭﻫـﺫﻩ‬

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 ‫ﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﺜﺎﻨﻴﺔ ﻟﻶﻴﺎﺕ ﺍﻟﺩﺍﻟﺔ ﻋﻠﻰ ﺍﻻﺴﺘﻘﺒﺎل ﻓﻲ ‪....‬‬

‫ﺍﻟﻌﻘﻭﺒﺔ ﻜﻠﻬﺎ ﺘﻭﻀﺢ ﺒﻁﺭﻴﻘﺔ ﺤﺴﻴﺔ ﺃﻥ ﺍﻟﻌﻘﺎﺏ ﻭﺍﻗﻊ ﻻ ﺸﻙ ﻴﻭﻡ ﺍﻟﻘﻴﺎﻤﺔ ‪ ،‬ﺜﻡ ﺠﺎﺀﺕ ﺍﻵﻴﺔ ﺍﻟﺘـﻲ‬
‫ﻭﺭﻤﻭﻩ ﺒﺎﻟﺒﺨل ﺠل ﺍﷲ ﻋﻤﺎ ﻴﻘﻭﻟﻭﻥ ﻋﻠﻭﹰﺍ ﻜﺒﻴـﺭﹰﺍ‬ ‫ﺘﻠﻴﻬﺎ ﻟﺘﺫﻡ ﺍﻟﻴﻬﻭﺩ ﺍﻟﺫﻴﻥ ﺘﻁﺎﻭﻟﻭﺍ ﻋﻠﻰ ﺍﷲ ‪‬‬
‫‪ ،‬ﻭﻗﺎل ﺃﺒﻭ ﻋﺒﻴﺩﺓ ) ﺕ‪210‬ﻫـ (‬ ‫ـ ‪ ‬ﺴ ﹶﻨ ﹾﻜﺘﹸ ‪‬ﺏ ﻤ‪‬ﺎ ﻗﹶﺎﻟﹸﻭ ﹾﺍ‪‬‬ ‫ﻭﺒﻁﺭﻴﻘﺔ ﺍﻻﺴﺘﻘﺒﺎل ‪ ،‬ﻗﺎل ـ ﺴﺒﺤﺎﻨﻪ‬
‫ﻓﻲ ﺴﻨﻜﺘﺏ ﺃﻱ ﺴﻨﺤﻔﻅ )‪ "، (35‬ﻭﻗﻴل ﺴﻨﺜﺒﺕ ﺫﻟﻙ ﺍﻟﻘﻭل ﻓﻲ ﺼﺤﺎﺌﻑ ﺃﻋﻤﺎﻟﻬﻡ ﺍﻟﺘﻲ ﺘﻜﺘﺒﻬﺎ ﺍﻟﺤﻔﻅﺔ‬
‫ﻋﻠﻴﻬﻡ ﺤﺘﻰ ﻴﻭﺍﻓﻭﺍ ﺒﻬﺎ ﻴﻭﻡ ﺍﻟﻘﻴﺎﻤﺔ ‪ ،‬ﻓﻬﻭ ﻭﻋﻴﺩ ﻭﺘﻬﺩﻴﺩ ﻟﻬﻡ " )‪ .(36‬ﻭﻴﺒﺩﻭ ﻟﻲ ﻓﻲ ﺼﻴﻐﺔ ﺍﻻﺴﺘﻘﺒﺎل‬
‫ﺼﻴﻐﺔ ﺤﺴﻴﺔ ﻭﻤﻌﻨﻭﻴﺔ ‪ ،‬ﻓﺎﻟﺤﺴﻲ ﺍﻟﻜﺘﺎﺒﺔ ﻭﺍﻟﻤﻌﻨﻭﻱ ﺃﻨﻬﻡ ﻴ‪‬ﺤﻔﻅﻭﻥ ﻓﻲ ﺫﻟﻙ ﺍﻟﻴـﻭﻡ‬ ‫‪ ‬ﺴ ﹶﻨ ﹾﻜﺘﹸ ‪‬ﺏ ‪‬‬
‫ﺍﻟﻤﺸﻬﻭﺩ ‪.‬‬
‫ﻭﻤﻥ ﺍﻟﺸﻭﺍﻫﺩ ﺍﻟﻘﺭﺁﻨﻴﺔ ﺍﻟﺘﻲ ﺠﺎﺀﺕ ﺒﺼﻴﻐﺔ ﺍﻻﺴﺘﻘﺒﺎل ﻭﻓﻴﻬﺎ ﻋﻘﻭﺒﺔ ﺃﻜل ﺃﻤـﻭﺍل ﺍﻟﻴﺘـﺎﻤﻰ‬
‫ﻥ ﻓِﻲ ‪‬ﺒﻁﹸﻭ ِﻨ ِﻬ ‪‬ﻡ ﻨﹶﺎﺭﺍﹰ‬
‫ﻅﻠﹾﻤ ﹰﺎ ِﺇ ﱠﻨﻤ‪‬ﺎ ‪‬ﻴ ْﺄ ﹸﻜﻠﹸﻭ ‪‬‬
‫ﻥ َﺃ ‪‬ﻤﻭ‪‬ﺍ َل ﺍ ﹾﻟ ‪‬ﻴﺘﹶﺎﻤ‪‬ﻰ ﹸ‬
‫ﻥ ‪‬ﻴ ْﺄ ﹸﻜﻠﹸﻭ ‪‬‬
‫ﻥ ﺍﱠﻟﺫِﻴ ‪‬‬
‫ِﺇ ‪‬‬ ‫ـ‪‬‬ ‫ﻅﻠﻤﹰﺎ ‪ ،‬ﻗﻭﻟﻪ ـ ﺘﻌﺎﻟﻰ‬
‫] ﺍﻟﻨﺴﺎﺀ ‪ ، [ 10 :‬ﻓﻴﻘﻭل ﺼﺎﺤﺏ ﻤﻭﺍﻫﺏ ﺍﻟﺭﺤﻤﻥ " ﺃﻱ ﻅﺎﻟﻤﻲ ﺍﻟﻴﺘـﺎﻤﻰ‬ ‫ﺼﹶﻠ ‪‬ﻭﻥ‪ ‬ﺴﻌِﻴﺭﹰﺍ ‪‬‬
‫ﻭ‪‬ﺴ‪‬ﻴ‪ ‬‬
‫ﻻ ﻴﻜﻭﻥ ﺠﺯﺍﺅﻩ ﻓﻲ‬
‫ﺃﻭ ﻅﺎﻟﻤﻲ ﺃﻨﻔﺴﻬﻡ ﺒﺄﻜﻠﻬﺎ ﺇﻨﻤﺎ ﻴﺄﻜﻠﻭﻥ ﻓﻲ ﺒﻁﻭﻨﻬﻡ ﺃﻱ ﻤﻠﺊ ﺒﻁﻭﻨﻬﻡ ﻨﺎﺭﹰﺍ ﻤﺄﻜﻭ ﹰ‬
‫ﺍﻟﻤﺴﺘﻘﺒل ﻨﺎﺭ ﺠﻬﻨﻡ ﻭﺴﻴﺼﻠﻭﻥ ﺴﻌﻴﺭﹰﺍ ‪ ،‬ﺃﻱ ﺴﻴﺩﺨﻠﻭﻥ ﻨﺎﺭﹰﺍ ﺘﺴﺘﻌﺭ ﻭﺘﻠﺘﻬﺏ " )‪. (37‬‬
‫ﻭﻤﻥ ﺸﻭﺍﻫﺩ ﺍﻟﻌﻘﺎﺏ ﻴﻭﻡ ﺍﻟﻘﻴﺎﻤﺔ ﺃﻜل ﺍﻷﻤﻭﺍل ﺒﺎﻟﺒﺎﻁل ﻭﻗﺘل ﺍﻟﻨﻔﺱ ‪ ،‬ﻗﻭﻟـﻪ ـ ﺴـﺒﺤﺎﻨﻪ ـ‬
‫ﺽ ﻤ‪‬ﻨ ﹸﻜ ‪‬ﻡ ﻭ‪ ‬ﹶﻻ‬
‫ﻥ ِﺘﺠ‪‬ﺎ ‪‬ﺭ ﹰﺓ ﻋ‪‬ﻥ ﹶﺘﺭ‪‬ﺍ ٍ‬
‫ﻁ ِل ِﺇ ﱠﻻ ﺃَﻥ ﹶﺘﻜﹸﻭ ‪‬‬
‫ﻥ ﺁ ‪‬ﻤﻨﹸﻭ ﹾﺍ ﹶﻻ ﹶﺘ ْﺄ ﹸﻜﻠﹸﻭ ﹾﺍ َﺃ ‪‬ﻤﻭ‪‬ﺍ ﹶﻟ ﹸﻜ ‪‬ﻡ ‪‬ﺒ ‪‬ﻴ ﹶﻨ ﹸﻜ ‪‬ﻡ ﺒِﺎ ﹾﻟﺒ‪‬ﺎ ِ‬
‫ﻴ‪‬ﺎ َﺃ ‪‬ﻴﻬ‪‬ﺎ ﺍﱠﻟﺫِﻴ ‪‬‬ ‫‪‬‬
‫ﺼﻠِﻴ ِﻪ ﻨﹶـﺎﺭﹰﺍ‬
‫ﻑ ﹸﻨ ‪‬‬
‫ﻅﻠﹾﻤ ﹰﺎ ﹶﻓﺴ‪ ‬ﻭ ﹶ‬ ‫ﻥ ِﺒ ﹸﻜ ‪‬ﻡ ‪‬ﺭﺤِﻴﻤ ﹰﺎ ‪ ‬ﻭﻤ‪‬ﻥ ‪‬ﻴ ﹾﻔ ‪‬ﻌ ْل ﹶﺫﻟِﻙ‪ ‬‬
‫ﻋ ‪‬ﺩﻭ‪‬ﺍﻨ ﹰﺎ ‪‬ﻭ ﹸ‬ ‫ﻥ ﺍﻟﹼﻠ ‪‬ﻪ ﻜﹶﺎ ‪‬‬
‫ﺴ ﹸﻜ ‪‬ﻡ ِﺇ ‪‬‬
‫ﹶﺘ ﹾﻘ ﹸﺘﻠﹸﻭ ﹾﺍ ﺃَﻨ ﹸﻔ ‪‬‬
‫] ﺍﻟﻨﺴﺎﺀ ‪ ، [ 30 ، 29 :‬ﺍﻵﻴﺔ ﻭﻀ‪‬ﺤﺕ ﺍﻟﻨﻬﻲ ﻋﻥ ﺃﻜل ﺍﻷﻤـﻭﺍل‬ ‫‪‬ﻭﻜﹶﺎ ‪‬ﻥ ﹶﺫﻟِﻙ‪ ‬ﻋﻠﹶﻰ ﺍﻟﹼﻠ ِﻪ ‪‬ﻴﺴِﻴﺭﹰﺍ ‪‬‬
‫ﺒﺎﻟﺒﺎﻁل ‪ ،‬ﻭﻜﺫﻟﻙ ﻗﺘل ﺍﻟﻨﻔﺱ ‪ ،‬ﺜﻡ ﺃﻋﻘﺒﺘﻬﺎ ﺍﻟﻌﻘﻭﺒﺔ ﺒﻁﺭﻴﻘﺔ ﺍﻻﺴﺘﻘﺒﺎل ﻋﻠﻰ ﻤﻥ ﻴﺘﺠﺎﻭﺯﻭﻥ ﻋﻠـﻰ‬
‫ﺫﻟﻙ ‪ ،‬ﻴﻘﻭل ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺒﻥ ﻨﺎﺼﺭ ﺍﻟﺴﻌﺩﻱ ‪" :‬ﻭﺘﺄﻤل ﻫﺫﺍ ﺍﻹﻴﺠﺎﺯ ﻭﺍﻟﺠﻤﻊ ﻓﻲ ﻗﻭﻟﻪ ‪‬‬
‫ﹶﻻ ﹶﺘ ْﺄ ﹸﻜﻠﹸﻭ ﹾﺍ‬
‫ﺴ ﹸﻜ ‪‬ﻡ ‪ ‬ﻜﻴﻑ ﺸﻤل ﺃﻤﻭﺍل ﻏﻴﺭﻙ ﻭﻤﺎل ﻨﻔﺴﻙ ‪ ،‬ﻭﻗﺘـل ﻨﻔـﺴﻙ ﻭﻗﺘـل‬
‫َﺃ ‪‬ﻤﻭ‪‬ﺍ ﹶﻟ ﹸﻜ ‪‬ﻡ ـ ﻭ‪ ‬ﹶﻻ ﹶﺘ ﹾﻘ ﹸﺘﻠﹸﻭ ﹾﺍ َﺃﻨ ﹸﻔ ‪‬‬
‫ﻏﻴﺭﻙ ﻋﺒﺎﺭﺓ ﺃﻭﺠﺯ ﻤﻥ ﻗﻭﻟﻪ " ﻻ ﻴﺄﻜل ﺒﻌﻀﻜﻡ ﻤﺎل ﺒﻌﺽ " ‪ " ،‬ﻭﻻ ﻴﻘﺘل ﺒﻌﻀﻜﻡ ﺒﻌﻀﹰﺎ " ﻤـﻊ‬
‫ﻗﺼﻭﺭ ﻫﺫﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻋﻠﻰ ﻤﺎل ﻭﺍﻟﻨﻔﺱ ﺍﻟﻐﻴﺭ ﻓﻘﻁ ‪ ،‬ﻤﻊ ﺃﻥ ﺍﻀﺎﻓﺔ ﺍﻷﻤﻭﺍل ﻭﺍﻷﻨﻔﺱ ﺇﻟﻰ ﻋﻤـﻭﻡ‬
‫ﺍﻟﻤﺅﻤﻨﻴﻥ ﻓﻴﻪ ﺩﻻﻟﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﻤﺅﻤﻨﻴﻥ ﻓﻲ ﺘﻭﺍﺩﻫﻡ ﻭﺘﺭﺍﺤﻤﻬﻡ ﻭﺘﻌـﺎﻁﻔﻬﻡ ﻭﻤـﺼﺎﻟﺤﻬﻡ ﻜﺎﻟﺠـﺴﺩ‬
‫ﻋ‪‬ـ ‪‬ﺩﻭ‪‬ﺍﻨ ﹰﺎ‬ ‫ﺍﻟﻭﺍﺤﺩ ‪ ،‬ﺜﻡ ﻗﺎل ‪  :‬ﻭﻤ‪‬ﻥ ‪‬ﻴ ﹾﻔ ‪‬ﻌ ْل ﹶﺫﻟِﻙ‪  ‬ﺃﻱ ﺃﻜل ﺍﻷﻤﻭﺍل ﺒﺎﻟﺒﺎﻁل ﻭﻗﺘـل ﺍﻟﻨﻔـﻭﺱ ‪‬‬
‫ﺼﻠِﻴ ِﻪ ﻨﹶﺎﺭﺍﹰ ‪ ‬ﺃﻱ ﻋﻅﻴﻤﺔ ﻜﻤـﺎ ﻴﻔﻴـﺩ ﺍﻟﺘﻨﻜﻴـﺭ ‪،‬‬ ‫ﻅﻠﹾﻤ ﹰﺎ ‪ ‬ﺃﻱ ﻻ ﺠﻬل ﻭﻻ ﻨﺴﻴﺎﻥ ‪ ‬ﹶﻓﺴ‪ ‬ﻭ ﹶ‬
‫ﻑ ﹸﻨ ‪‬‬ ‫‪‬ﻭ ﹸ‬
‫ﻋﻠﹶﻰ ﺍﻟﹼﻠ ِﻪ ‪‬ﻴﺴِﻴﺭﹰﺍ ‪. (38) " ‬‬ ‫‪ ‬ﻭﻜﹶﺎ ‪‬‬
‫ﻥ ﹶﺫﻟِﻙ‪ ‬‬
‫ﻭﻤﻥ ﺸﻭﺍﻫﺩ ﺍﻟﻌﻘﺎﺏ ﺒﺼﻴﻐﺔ ﺍﻻﺴﺘﻘﺒﺎل ﻟﻠﺫﻴﻥ ﻜﻔﺭﻭﺍ ﻗﻭﻟﻪ ـ ﺴﺒﺤﺎﻨﻪ ـ ‪ ‬ﻭﺠ‪‬ﺎﺀ ﺍ ﹾﻟ ‪‬ﻤ ‪‬ﻌ ﱢﺫﺭ‪‬ﻭ ‪‬‬
‫ﻥ‬
‫ﺏ‬
‫ﻥ ﹶﻜ ﹶﻔﺭ‪‬ﻭ ﹾﺍ ﻤِـ ﹾﻨ ‪‬ﻬ ‪‬ﻡ ﻋ‪‬ـﺫﹶﺍ ‪‬‬
‫ﺏ ﺍﱠﻟﺫِﻴ ‪‬‬
‫ﺴ ‪‬ﻴﺼِﻴ ‪‬‬
‫ﻥ ﹶﻜ ﹶﺫﺒ‪‬ﻭ ﹾﺍ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺴ‪‬ﻭ ﹶﻟ ‪‬ﻪ ‪‬‬
‫ﺏ ﻟِ ‪‬ﻴ ْﺅ ﹶﺫﻥ‪ ‬ﹶﻟ ‪‬ﻬ ‪‬ﻡ ﻭ‪ ‬ﹶﻗﻌ‪‬ﺩ‪ ‬ﺍﱠﻟﺫِﻴ ‪‬‬
‫ﻋﺭ‪‬ﺍ ِ‬
‫ﻥ ﺍ َﻷ ‪‬‬
‫ِﻤ ‪‬‬
‫َﺃﻟِﻴ ‪‬ﻡ ‪ ] ‬ﺍﻟﺘﻭﺒﺔ ‪ ، [ 90 :‬ﻓﺎﻵﻴﺔ ﻭﻀ‪‬ﺤﺕ ﺃﻥ ﺍﻟﺫﻴﻥ ﻜﻔﺭﻭﺍ ﺴﻴﺼﻴﺒﻬﻡ ﻴﻭﻡ ﺍﻟﻘﻴﺎﻤﺔ ﻋـﺫﺍﺏ ﺃﻟـﻴﻡ ‪.‬‬
‫ﻭﻗﺎل ﺍﻟﺯﻤﺨﺸـﺭﻱ " ﻟﻠﺫﻴﻥ ﻜﻔـﺭﻭﺍ ﻤﻥ ﺍﻷﻋﺭﺍﺏ ﻋﺫﺍﺏ ﺃﻟﻴـﻡ ﻓﻲ ﺍﻟﺩﻨﻴﺎ ﺒﺎﻟﻘﺘل ﻭﻓـﻲ ﺍﻵﺨـﺭﺓ‬

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 ‫ﻗﺎﺴﻡ ﻓﺘﺤﻲ ﺴﻠﻴﻤﺎﻥ‬

‫ﺒﺎﻟﻨﺎﺭ " )‪ . (39‬ﺒﻴﺩ ﺃﻨﻨﺎ ﻨﺭﻯ ﺃﻥ ﺍﻟﻌﻘﻭﺒﺔ ﺒﺎﻻﺴﺘﻘﺒﺎل ﻟﻠﺫﻴﻥ ﻜﻔﺭﻭﺍ ﻤﺤﻘﻘﺔ ﻷﻨﻬﺎ ﺃﺨﺒﺎﺭ ﺍﷲ ‪ ،‬ﺃﻤﺎ ﻓـﻲ‬
‫ﺍﻟﺩﻨﻴﺎ ﻓﺈﻨﻬﺎ ﻤﺤﺘﻤﻠﺔ ﻓﻘﺩ ﻴﻌﺎﻗﺏ ﻭﻗﺩ ﻴﺅﺨﺭ ﻷﻥ ﺍﻟﺩﻨﻴﺎ ﺩﺍﺭ ﺍﺒﺘﻼﺀ ﻭﺍﺨﺘﺒﺎﺭ ‪ ،‬ﻭﻟﻴﺴﺕ ﺩﺍﺭ ﺠﺯﺍﺀ ﻭﺍﷲ‬
‫ﺃﻋﻠﻡ ‪.‬‬
‫ﻋﻠﹶـﻰ‬
‫ﻥ َﺃ ‪‬ﻫلِ ﺍ ﹾﻟ ‪‬ﻤﺩِﻴ ﹶﻨ ِﺔ ‪‬ﻤ ‪‬ﺭﺩ‪‬ﻭ ﹾﺍ ‪‬‬
‫ﺏ ‪‬ﻤﻨﹶﺎ ِﻓﻘﹸﻭﻥ‪ ‬ﻭ ِﻤ ‪‬‬
‫ﻋﺭ‪‬ﺍ ِ‬
‫ﻥ ﺍ َﻷ ‪‬‬
‫ﺤ ‪‬ﻭ ﹶﻟﻜﹸﻡ ‪‬ﻤ ‪‬‬
‫ﻥ ‪‬‬
‫‪‬ﻭ ِﻤ ‪‬ﻤ ‪‬‬ ‫‪‬‬ ‫ﻭﻤﻥ ﺍﻷﻤﺜﻠﺔ ﺃﻴﻀﹰﺎ‬
‫ﻋﻅِﻴ ٍﻡ‪ ] ‬ﺍﻟﺘﻭﺒﺔ‪، [ 101:‬‬
‫ﺏ ‪‬‬
‫ﻋﺫﹶﺍ ٍ‬
‫ﻥ ِﺇﻟﹶﻰ ‪‬‬
‫ﻥ ﹸﺜﻡ‪ ‬ﻴ ‪‬ﺭﺩ‪‬ﻭ ‪‬‬
‫ﺴ ﹸﻨ ‪‬ﻌ ﱢﺫ ‪‬ﺒﻬ‪‬ﻡ ‪‬ﻤ ‪‬ﺭ ﹶﺘ ‪‬ﻴ ِ‬
‫ﻥ ﹶﻨ ‪‬ﻌ ﹶﻠ ‪‬ﻤ ‪‬ﻬ ‪‬ﻡ ‪‬‬
‫ﺤ‪‬‬
‫ﻕ ﹶﻻ ﹶﺘ ‪‬ﻌ ﹶﻠ ‪‬ﻤ ‪‬ﻬ ‪‬ﻡ ﹶﻨ ‪‬‬
‫ﺍﻟ ﱢﻨﻔﹶﺎ ِ‬
‫ﻴﻘﻭل ﺍﻟﻨﻴﺴﺎﺒﻭﺭﻱ " ﻨﺯﻟﺕ ﻓﻲ ﺠﻬﻴﻨﺔ ﻭﻤﺯﻴﻨﺔ ﻭﺃﺸﺠﻊ ﻭﺃﺴﻠﻡ ﻭﻏﻔﺎﺭ ﻭﻤﻥ ﺃﻫل ﺍﻟﻤﺩﻴﻨﺔ ﻴﻌﻨﻲ ﻋﺒـﺩ‬
‫ﺍﷲ ﺍﺒﻥ ﺃﺒﻲ ﻭﺠﺩ ﺍﺒﻥ ﻗﻴﺱ ﻭﻤﻌﺘﺏ ﺒﻥ ﺒﺸﻴﺭ ﻭﺍﻟﺠﻼﺱ ﺒﻥ ﺴﻭﻴﺩ ﻭﺃﺒﻲ ﻋـﺎﻤﺭ ﺍﻟﺭﺍﻫـﺏ " )‪، (40‬‬
‫ﻭﻓﻲ ﺼﻴﻐﺔ ﺍﻻﺴﺘﻘﺒﺎل ﻟﻠﺫﻴﻥ ﻜﻔﺭﻭﺍ ﺒﺎﻟﻌﺫﺍﺏ ﻓﻴﻬﺎ ﺃﻗﻭﺍل ﺫﻜﺭﻫﺎ ﺍﻟﻘﺭﻁﺒﻲ ﻤﻨﻬﺎ ‪ " :‬ﺃﻨﻬﺎ ﺍﻷﻤـﺭﺍﺽ‬
‫ﻭﻋﺫﺍﺏ ﺍﻟﻘﺒﺭ ﻭﺍﻟﺠﻭﻉ ﻭﺍﻟﻘﺘل ﻭﺍﻟﺴﺒﻲ ﻭﺃﺨﺫ ﺍﻟﺯﻜﺎﺓ ﻤﻥ ﺃﻤﻭﺍﻟﻬﻡ ﻭﺇﺠﺭﺍﺀ ﺍﻟﺤﺩﻭﺩ ﻋﻠﻴﻬﻡ ‪ ،‬ﺜﻡ ﻴﻘﻭل‬
‫ﺍﻟﻐﺭﺽ ﻤﻥ ﺍﻵﻴﺔ ﺍﺘﺒﺎﻉ ﺍﻟﻌﺫﺍﺏ ﺃﻭ ﺘﻀﻌﻴﻑ ﺍﻟﻌﺫﺍﺏ ﻋﻠﻴﻬﻡ " )‪ ، (41‬ﻭﻜل ﻫﺫﻩ ﺍﻵﺭﺍﺀ ﺩﻟﺕ ﻋﻠﻴﻬـﺎ‬
‫ﺍﻟﺘﻲ ﻫﻲ ﻤﺸﻬﺩ ﻤﻥ ﻤﺸﺎﻫﺩ ﺍﻟﻌﻘﺎﺏ ﺃﻭ ﺼﻭﺭﺓ ﻤﻨﻪ ‪.‬‬ ‫ﺼﻴﻐﺔ ﺍﻻﺴﺘﻘﺒﺎل ‪ ‬ﺴ ﹸﻨ ‪‬ﻌ ﱢﺫ ‪‬ﺒﻬ‪‬ﻡ ‪‬‬
‫‪ 4‬ـ ﺁﻴﺎﺕ ﺍﻟﻭﻋﺩ ﺍﻟﻭﺍﺭﺩﺓ ﺒﺼﻴﻐﺔ ﺍﻻﺴﺘﻘﺒﺎل ‪:‬‬
‫ﻗﺩ ﺍﻜﺘﻨﻑ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺼﻴﻎ ﻤﺘﻌﺩﺩﺓ ﻤﻥ ﺼﻴﻎ ﺍﻻﺴﺘﻘﺒﺎل ﻤﻨﻬﺎ ﻤﺎ ﻫﻭ ﻭﻋﺩ ﻭﺒﺸﺎﺭﺓ ‪،‬‬
‫ﻭﻜﻤﺎ ﻫﻭ ﻤﻌﺭﻭﻑ ﻭﻤﻌﻠﻭﻡ ﺃﻥ ﺍﻟﻭﻋﺩ ﻭﺍﻟﺒﺸﺎﺭﺓ ﻫﻤﺎ ﻟﻠﺨﻴﺭ ‪ ،‬ﻭﻴﻘﻭل ﺍﺒﻥ ﺍﻟﻘﻴﻡ ﺍﻟﺠﻭﺯﻴﺔ ﺍﻟﻭﻋﺩ " ﻫﻭ‬
‫ﺍﻁﻤﺎﻉ ﺒﺈﺤﺴﺎﻥ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒل ﻭﻫﻭ ﻋﻠﻰ ﻗﺴﻤﻴﻥ ﻤﺘﺤﻘﻕ ﺍﻟﻭﻗﻭﻉ ﻭﻭﻋﺩ ﻤﺭﺠـﻭ ﻭﻗﻭﻋـﻪ " )‪. (42‬‬
‫" ﻭﻗﻴل ﺍﻟﻭﻋﺩ ﻴﺴﺘﻌﻤل ﻓﻲ ﺍﻟﺨﻴﺭ ﻭﺍﻟﺸﺭ‪ .‬ﻗﺎﻟﻭﺍ ﻓﻲ ﺍﻟﺨﻴﺭ‪ :‬ﺍﻟﻭﻋﺩ ﻭﺍﻟﻌـﺩﺓ‪،‬ﻭﻓﻲ ﺍﻟـﺸﺭ ﺍﻻﻴﻌـﺎﺩ‬
‫ﻭﺍﻟﻭﻋﻴﺩ " )‪ ، (43‬ﻭﻨﺤﻥ ﻗﺩ ﺘﻨﺎﻭﻟﻨﺎ ﺃﻤﺜﻠﺔ ﺍﻟﻭﻋﺩ ﺍﻟﺘﻲ ﻟﻬﺎ ﻋﻼﻗﺔ ﺒﺎﻟﺒﺸﺎﺭﺓ ﻭﺍﻟﺨﻴﺭ ﻭﺃﺨـﺫﻨﺎ ﻤـﺎ ﻟـﻪ‬
‫ﻲ ِﺇﻨﱠـ ‪‬ﻪ‬
‫ﺴ ﹶﺘ ﹾﻐ ِﻔ ‪‬ﺭ ﹶﻟ ﹸﻜ ‪‬ﻡ ‪‬ﺭ ‪‬ﺒ ‪‬‬
‫ﻑ َﺃ ‪‬‬
‫ﻗﹶﺎ َل ﺴ‪ ‬ﻭ ﹶ‬ ‫ـ‪‬‬ ‫ﺒﺎﻟﻭﻋﻴﺩ ‪ ،‬ﻓﻤﻥ ﺃﻤﺜﻠﺔ ﺍﻟﻭﻋﺩ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻗﻭﻟﻪ ـ ﺴﺒﺤﺎﻨﻪ‬
‫‪‬‬ ‫ﻑ َﺃﺴ‪‬ـ ﹶﺘ ﹾﻐ ِﻔ ‪‬ﺭ‬
‫ﺴ‪‬ـ ‪‬ﻭ ﹶ‬ ‫‪‬ﻫ ‪‬ﻭ ﺍ ﹾﻟ ﹶﻐﻔﹸﻭ ‪‬ﺭ ﺍﻟ ‪‬ﺭﺤِﻴ ‪‬ﻡ ‪ ] ‬ﻴﻭﺴﻑ ‪ ، [ 98 :‬ﺘﺘﻀﺢ ﺼﻴﻐﺔ ﺍﻻﺴﺘﻘﺒﺎل ﻓﻲ ‪‬‬
‫ﻭﺇﻥ ﻫﺫﺍ ﺍﻻﺴﺘﻐﻔﺎﺭ ﻫﻭ ﻭﻋﺩ ﺍﻟﺭﺤﻴﻡ ﻜﻤﺎ ﻴﻘﻭل ﺍﻟﺭﺍﺯﻱ ‪ " ،‬ﻭﻜﻤﺎ ﻫﻭ ﻅﺎﻫﺭ ﻤﻥ ﺍﻵﻴـﺔ ‪ ،‬ﻭﻴﻌﻠـل‬
‫ﺫﻟﻙ ﺒﻘﻭﻟﻪ ﺃﻨﻪ ﻟﻡ ﻴﺴﺘﻐﻔﺭ ﻟﻬﻡ ﺒﺎﻟﺤﺎل ﺒل ﻭﻋﺩﻫﻡ ﻭﺍﺨﺘﻠﻔﻭﺍ ﻓﻲ ﺴﺒﺏ ﺫﻟﻙ ﺍﻟﻤﻌﻨﻰ ‪ ،‬ﺜﻡ ﺫﻜﺭ ﺍﻟﻌﻠﺔ‬
‫ﻓﻴﻬﺎ ﻋﻠﻰ ﺃﻗﻭﺍل ‪ :‬ﺃﻨﻪ ﺃﺭﺍﺩ ﺍﻻﺴﺘﻐﻔﺎﺭ ﻭﻗﺕ ﺍﻟﺴﺤﺭ ‪ ،‬ﻜﻤﺎ ﻗﺎل ﺍﺒﻥ ﻋﺒﺎﺱ ﻷﻥ ﻫﺫﺍ ﺍﻟﻭﻗﺕ ﺃﻭﻓـﻕ‬
‫ﺍﻷﻭﻗﺎﺕ ﻟﺭﺠﺎﺀ ﺍﻻﺠﺎﺒﺔ ‪ ،‬ﻭﻗﺎل ﺁﺨﺭ ﺍﻻﺴﺘﻐﻔﺎﺭ ﺇﻟﻰ ﻟﻴﻠﺔ ﺍﻟﺠﻤﻌﺔ ‪ ،‬ﻭﻗﻴل ﺃﺭﺍﺩ ﺃﻥ ﻴﻌﺭﻑ ﻫل ﺘﺎﺒﻭﺍ‬
‫ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﺃﻭ ﻻ ‪ ،‬ﻭﻫل ﺤﺼﻠﺕ ﺘﻭﺒﺘﻬﻡ ﻤﻘﺭﻭﻨﺔ ﺒﺎﻹﺨﻼﺹ ﺍﻟﺘﺎﻡ ﺃﻭ ﻻ ‪ ،‬ﻭﻗﻴل ﺍﺴﺘﻐﻔﺭ ﻟﻬﻡ ﻓـﻲ‬
‫ﺍﻟﺤﺎل ‪ ،‬ﻭﻗﻴل ﻤﻌﻨﺎﻩ ﺃﻨﻨﻲ ﺃﺩﺍﻭﻡ ﻋﻠﻰ ﺍﻻﺴﺘﻐﻔﺎﺭ ﻓﻲ ﺍﻟﺯﻤﺎﻥ ﺍﻟﻤﺴﺘﻘﺒل " )‪ . (44‬ﻭﻫﺫﻩ ﺍﻵﺭﺍﺀ ﻜﻠﻬـﺎ‬
‫ﻕ‬
‫ﺨﻠِـ ﹶ‬
‫ﹸ‬ ‫ﻤﺴﺘﻭﺤﺎﺓ ﺃﻭ ﻤﺴﺘﻨﺒﻁﺔ ﻤﻥ ﺼﻴﻐﺔ ﺍﻻﺴﺘﻘﺒﺎل ‪ ،‬ﻭﻤﻥ ﺃﻤﺜﻠﺔ ﺍﻻﺴﺘﻘﺒﺎل ﻗﻭﻟﻪ ـ ﺘﻌـﺎﻟﻰ ـ ‪‬‬
‫ﻥ ‪ ] ‬ﺍﻷﻨﺒﻴﺎﺀ ‪ . [ 37 :‬ﻭﻤـﻥ ﺍﻷﻤﺜﻠـﺔ ﺃﻴـﻀﹰﺎ‬ ‫ﺠﻠﹸﻭ ِ‬ ‫ﺴ ﹶﺘ ‪‬ﻌ ِ‬
‫ﻼ ﹶﺘ ‪‬‬
‫ﺴُﺄﺭِﻴ ﹸﻜ ‪‬ﻡ ﺁﻴ‪‬ﺎﺘِﻲ ﹶﻓ ﹶ‬
‫ﺠ ٍل ‪‬‬
‫ﻋ‪‬‬‫ﻥ ‪‬‬ ‫ﻥ ِﻤ ‪‬‬‫ﺍﻹِﻨﺴ‪‬ﺎ ‪‬‬
‫ﺢ ﺒ‪‬ﺎ ﹶﻟ ‪‬ﻬ ‪‬ﻡ ‪ ] ‬ﻤﺤﻤﺩ ‪4 :‬‬
‫ﺼ ِﻠ ‪‬‬
‫ﺴ ‪‬ﻴ ‪‬ﻬﺩِﻴ ِﻬ ‪‬ﻡ ‪‬ﻭ ‪‬ﻴ ‪‬‬
‫ﻋﻤ‪‬ﺎ ﹶﻟ ‪‬ﻬ ‪‬ﻡ ‪ ‬‬
‫ﻀلﱠ َﺃ ‪‬‬ ‫ﺴﺒِﻴ ِل ﺍﻟﱠﻠ ِﻪ ﹶﻓﻠﹶﻥ ‪‬ﻴ ِ‬
‫ﻥ ﹸﻗ ِﺘﻠﹸﻭﺍ ﻓِﻲ ‪‬‬‫‪ ‬ﻭ‪‬ﺍﱠﻟﺫِﻴ ‪‬‬
‫‪ ، [ 5 ،‬ﺍﻻﺴﺘﻘﺒﺎل ﻴﻭﻀﺢ ﻓﻲ ﺍﻵﻴﺔ ﺒﻁﺭﻴﻘﺔ ﺍﻟﻭﻋﺩ ﺃﻥ ﻟﻬﻡ ﺍﻟﻬﺩﺍﻴﺔ ﻭﺭﺍﺤﺔ ﺒﺎﻟﻬﻡ ‪ ،‬ﻭﻴﺅﻜـﺩ ﺫﻟـﻙ‬

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 ‫ﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﺜﺎﻨﻴﺔ ﻟﻶﻴﺎﺕ ﺍﻟﺩﺍﻟﺔ ﻋﻠﻰ ﺍﻻﺴﺘﻘﺒﺎل ﻓﻲ ‪....‬‬

‫ﻥ ﺍﻟﻤﺎﻀﻲ ﻭﺍﻟﻤﺴﺘﻘﺒل ﺭﺍﺠﻊ ﺇﻟﻰ ﺃﻥ ﻫﻨﺎﻙ ﻭﻋﺩﻫﻡ ﻤﺎ ﻭﻋﺩﻫﻡ ﺒﺴﺒﺏ ﺍﻹﻴﻤـﺎﻥ‬

‫ﺍﻟﺭﺍﺯﻱ ﺒﻘﻭﻟﻪ ‪ " :‬ﺇ ‪‬‬
‫ﻭﺍﻟﻌﻤل ﺍﻟﺼﺎﻟﺢ ‪ .‬ﻭﺫﻟﻙ ﻜﺎﻥ ﻭﺍﻗﻌﹰﺎ ﻤﻨﻬﻡ ﻭﺃﺨﺒﺭ ﻋﻥ ﺍﻟﺠﺯﺍﺀ ﺒﺼﻴﻐﺔ ﺘﺩل ﻋﻠﻰ ﺍﻟﻭﻗﻭﻉ ﻓﻜﺎﻥ ﻓـﻲ‬
‫ﻴﺩل ﻋﻠـﻰ ﺍﻻﺴـﺘﻘﺒﺎل ‪،‬‬ ‫ﺍﻟﻠﻔﻅ ﻤﺎ ﻴﺩل ﻋﻠﻰ ﺍﻻﺴﺘﻘﺒﺎل ‪ ،‬ﻷﻥ ﻗﻭﻟﻪ ـ ﺘﻌﺎﻟﻰ ـ ‪ ‬ﹶﻓﺈِﺫﺍ ﹶﻟﻘِﻴ ﹸﺘ ‪‬ﻡ ‪‬‬
‫ﺢ ﺒ‪‬ﺎ ﹶﻟ ‪‬ﻬ ‪‬ﻡ ‪ ‬ﺜﻡ ﻗﺎل ‪ :‬ﻭﻴﺩﺨﻠﻬﻡ ﺍﻟﺠﻨﺔ ﻋﺭﻓﻬﺎ ﻟﻬﻡ " )‪ . (45‬ﻭﻤﻥ ﺍﻷﻤﺜﻠﺔ ﺃﻴﻀﹰﺎ ﻗﻭﻟﻪ‬ ‫ﺼ ِﻠ ‪‬‬ ‫ﻓﻘﺎل ‪  :‬ﻭ ‪‬ﻴ ‪‬‬
‫ﻏﻴ‪‬ـ ‪‬ﺭ‬
‫ﻙ َﻷﺠ‪‬ـﺭﺍﹰ ﹶ‬
‫ﻥ ﻟﹶـ ‪‬‬
‫ﻥ‪ ‬ﻭِﺇ ‪‬‬ ‫ﺠﻨﹸـﻭ ٍ‬ ‫ﻙ ِﺒ ‪‬ﻤ ‪‬‬
‫ﺕ ِﺒ ِﻨ ‪‬ﻌ ‪‬ﻤ ِﺔ ‪‬ﺭ ‪‬ﺒ ‪‬‬
‫ﻥ‪ ‬ﻤ‪‬ﺎ ﺃَﻨ ﹶ‬‫ﻁﺭ‪‬ﻭ ‪‬‬
‫ﺴﹸ‬‫‪  ‬ﻥ ﻭ‪‬ﺍ ﹾﻟ ﹶﻘ ﹶﻠﻡِ ‪‬ﻭﻤ‪‬ﺎ ‪‬ﻴ ‪‬‬
‫ﻥ ‪ ] ‬ﺍﻟﻘﻠﻡ ‪ 1 :‬ـ ‪ [ 5‬ﺍﻻﺴﺘﻘﺒﺎل ﻓـﻲ‬ ‫ﺼﺭ‪‬ﻭ ‪‬‬ ‫ﻋﻅِﻴ ٍﻡ‪ ‬ﹶﻓﺴ‪ ‬ﹸﺘ ‪‬ﺒﺼِ ‪‬ﺭ ‪‬ﻭ ‪‬ﻴ ‪‬ﺒ ِ‬
‫ﻕ ‪‬‬‫ﺨﹸﻠ ٍ‬
‫ﻙ ﹶﻟﻌ‪‬ﻠﻰ ﹸ‬ ‫ﻥ‪ ‬ﻭِﺇ ﱠﻨ ‪‬‬ ‫‪‬ﻤ ‪‬ﻤﻨﹸﻭ ٍ‬
‫ﺍﻵﻴﺔ ﻜﻤﺎ ﻫﻭ ﺒﻴ‪‬ﻥ ﻓﻲ ﻗﻭﻟﻪ ‪ ‬ﹶﻓﺴ‪ ‬ﹸﺘ ‪‬ﺒﺼِ ‪‬ﺭ ‪ ‬ﻭﻫﻭ ﻜﻤﺎ ﻴﺒﺩﻭ ﻟﻨﺎ ﻭﻋـﺩ ﻤـﻥ ﺍﷲ ﻟﻨﺒﻴـ ِﻪ ‪ ،‬ﻭﻗـﺎل‬
‫ﺍﻟﺼﺎﺒﻭﻨﻲ ‪ " :‬ﺃﻱ ﻓﺴﻭﻑ ﺘﺭﻯ ﻴﺎ ﻤﺤﻤﺩ ﻭﻴﺭﻯ ﻗﻭﻤﻙ ﻭﻤﺨﺎﻟﻔﻭﻙ ـ ﻜﻔﺎﺭ ﻤﻜﺔ ـ ﺇﺫﺍ ﺃﻨﺯل ﺒﻬـﻡ‬
‫ﺍﻟﻌﺫﺍﺏ ﺒﺄﻴﻜﻡ ﺍﻟﻤﺠﻨﻭﻥ ﻫل ﺃﻨﺕ ﻜﻤﺎ ﻴﻔﺘﺭﻭﻥ ﺃﻡ ﻫﻡ ﺒﻜﻔﺭﻫﻡ " )‪. (46‬‬
‫ﻭﻤﻥ ﺍﻟﺸﻭﺍﻫﺩ ﺃﻴﻀﹰﺎ ‪  :‬ﹶﻓ ‪‬ﺴ ﹸﻨ ‪‬ﻴﺴ‪ ‬ﺭ ‪‬ﻩ ِﻟ ﹾﻠ ‪‬ﻴ ‪‬ﺴﺭ‪‬ﻯ ‪ ] ‬ﺍﻟﻠﻴل ‪  ، [ 7 :‬ﻭﺴ‪‬ـ ‪‬ﻴ ‪‬ﺠ ﱠﻨ ‪‬ﺒﻬ‪‬ﺎ ﺍ َﻷ ﹾﺘﻘﹶـﻰ ‪‬‬
‫ﻑ ‪‬ﻴ ‪‬ﺭﻀ‪‬ﻰ ‪ ] ‬ﺍﻟﻠﻴل ‪ ، [ 21 :‬ﻫﺫﻩ ﺍﻟﺸﻭﺍﻫﺩ ﺍﻟﺜﻼﺜﺔ ﺤﻭﺘﻬـﺎ ﺴـﻭﺭﺓ‬ ‫] ﺍﻟﻠﻴل ‪  ، [ 17 :‬ﻭ‪ ‬ﹶﻟﺴ‪ ‬ﻭ ﹶ‬
‫ﺍﻟﻠﻴل ‪ ،‬ﻭﻗﺩ ﻭﺭﺩﺕ ﺒﺼﻴﻐﺔ ﺍﻻﺴﺘﻘﺒﺎل ‪ ،‬ﻜﻤﺎ ﻫﻭ ﻤﻌﻠﻭﻡ ‪ " ،‬ﻓﺎﻵﻴﺔ ﺍﻷﻭﻟﻰ ﺠﺎﺀﺕ ﺘﻴﺴﻴﺭﹰﺍ ﺒﺎﻟﻴـﺴﺭ‬
‫ﺒﺼﻴﻐﺔ ﺍﻻﺴﺘﻘﺒﺎل ﻟﻤﻥ ﻗﺩ‪‬ﻡ ﺍﻟﺜﻤﻥ ﻭﻋﻨﺩﻩ ﻤﺅﻫﻼﺘﻪ ﻭﻫﻲ ﺍﻹﻨﻔﺎﻕ ﻓﻲ ﺴﺒﻴل ﺍﷲ ﻤﺭﺘﺒﻁﺔ ﺒﺎﻟﺘﻘﻭﻯ ﻤﻊ‬
‫ﺠ ﱠﻨ ‪‬ﺒﻬ‪‬ﺎ ﺍ َﻷ ﹾﺘﻘﹶﻰ ‪ ‬ﺃﻱ ﺍﻟﻨـﺎﺭ ‪ " ،‬ﻭﺍﻷﻭل ﻤﻘﺎﺒـل‬
‫ﺴ ‪‬ﻴ ‪‬‬
‫‪‬‬ ‫ﺍﻟﺘﺼﺩﻴﻕ ﺒﺎﻟﺠﻨﺔ " )‪ ، (47‬ﻭﺍﻻﺴﺘﻘﺒﺎل ﺍﻵﺨﺭ ‪‬‬
‫ﻟﻶﺨﺭ ﻭﻜل ﻤﻨﻬﻤﺎ ﺒﺼﻴﻐﺔ ﺍﻻﺴﺘﻘﺒﺎل ﺜﻭﺍﺒﹰﺎ ﻟﻠﻤﺘﻘﻴﻥ ﺩﺨﻭل ﺍﻟﺠﻨﺔ ‪ ،‬ﻭﺒ‪‬ﻌﺩﹰﺍ ﻋﻥ ﺍﻟﻨﺎﺭ ‪ ،‬ﻭﺍﻻﺴـﺘﻘﺒﺎل‬
‫ﺨﺒﺭ ﻭﻫﻭ ﺸﺭﻁ ﻭﺠﻭﺍﺒﻪ " )‪ . (48‬ﻭﻓﻲ ﺍﻟﻤﻌﻨﻰ ﻓﻨﺴﻴﺴﺭﻩ ﺍﻟﺠﻨﺔ ﻭﻓﻲ‬ ‫ﺍﻟﺜﺎﻟﺙ ﻗﻴل ‪  :‬ﹶﻓ ‪‬ﺴ ﹸﻨ ‪‬ﻴﺴ‪ ‬ﺭ ‪‬ﻩ ‪‬‬
‫ﻑ ‪‬ﻴ ‪‬ﺭﻀ‪‬ـﻰ ‪ " ‬ﺃﻱ‬
‫ﺠ ﱠﻨ ‪‬ﺒﻬ‪‬ﺎ ﺍ َﻷ ﹾﺘﻘﹶﻰ ‪ " ‬ﺃﻱ ﻴﺘﻁﻬـﺭ ﻤـﻥ ﺍﻟـﺫﻨﻭﺏ " ﻭﻓـﻲ ‪ ‬ﻭﻟﹶـﺴ‪ ‬ﻭ ﹶ‬ ‫‪ ‬‬
‫ﺴ ‪‬ﻴ ‪‬‬
‫ﻙ ﹶﻓ ﹶﺘ ‪‬ﺭﻀ‪‬ﻰ ‪ ] ‬ﺍﻟﻀﺤﻰ ‪ ، [ 5 :‬ﻫﺫﻩ ﺍﻵﻴﺔ ﻭﺭﺩﺕ ﺒﺼﻴﻐﺔ‬
‫ﻙ ‪‬ﺭ ‪‬ﺒ ‪‬‬ ‫ﺒﺎﻟﺜﻭﺍﺏ " )‪  . (49‬ﻭ‪ ‬ﹶﻟﺴ‪ ‬ﻭ ﹶ‬
‫ﻑ ‪‬ﻴ ‪‬ﻌﻁِﻴ ‪‬‬
‫ﺍﻻﺴﺘﻘﺒﺎل ﺒﻭﻋﺩ ﺍﻟﻨﺒﻲ ﻤﺤﻤﺩ ـ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ـ ﻤﻥ ﺍﷲ ﺒﺎﻟﺭﻀﻰ ‪ ،‬ﻭﻴﻭﻀﺢ ﻫﺫﺍ ﺍﻟﻤﻔﻬﻭﻡ‬
‫ﺍﻟﺭﺍﺯﻱ " ﺤﻴﻨﻤﺎ ﻴﻘﺴﻡ ﺍﻟﻭﻋﺩ ﺇﻟﻰ ﻭﻋﺩ ﻓﻲ ﺍﻟﺩﻨﻴﺎ ﻭﻭﻋﺩ ﻓﻲ ﺍﻵﺨﺭﺓ ‪ ،‬ﻓﻭﻋﺩ ﺍﻟﻨﺒﻲ ﻓﻲ ﺍﻟﺩﻨﻴﺎ ﻴﺸﻤل‬
‫ﺍﻟﻅﻔﺭ ﺒﺄﻋﺩﺍﺌﻪ ﻴﻭﻡ ﺒﺩﺭ ﻭﻴﻭﻡ ﻓﺘﺢ ﻤﻜﺔ ﻭﺩﺨﻭل ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻟﺩﻴﻥ ﺃﻓﻭﺍﺠﹰﺎ ‪ ،‬ﺃﻤﺎ ﺍﻟﻭﻋﺩ ﻓﻲ ﺍﻵﺨـﺭﺓ‬
‫ﻓﻴﺸﻤل ﺍﻟﺸﻔﺎﻋﺔ ﻭﺍﻻﺴﺘﻐﻔﺎﺭ " )‪ " ، (50‬ﻭﺴﻭﻑ ﺘﺄﻜﻴﺩ ﻟﻼﺴﺘﻘﺒﺎل ‪ ،‬ﻭﻓﻲ ﺴﻭﻑ ﺃﺭﺒﻊ ﻟﹸﻐﺎﺕ ﻴﻘـﺎل ‪:‬‬
‫ﻑ ﻴ‪‬ﻌﻁﻴﻙ " )‪ . (51‬ﻓﺎﻻﺴﺘﻘﺒﺎل ﺇﻨﻤﺎ ﻫﻭ ﻭﻋﺩ ﻗـﺩ‬
‫ﺴ ﹾ‬
‫ﺴﻭﻑ ﻴﻌﻁﻴﻙ ﻭﺴﻴَﻌﻁﻴﻙ ‪ ،‬ﻭﺴﻭﻑ ﻴﻌﻁﻴﻙ ‪ ،‬ﻭ َ‬
‫‪.‬‬ ‫ﻴﻜﻭﻥ ﻓﻲ ﺍﻟﺩﻨﻴﺎ ﻭﻗﺩ ﻴﻜﻭﻥ ﻓﻲ ﺍﻵﺨﺭﺓ ‪ ،‬ﻭﻗﺩ ﻴﻜﻭﻥ ﺒﻬﻤﺎ ﻟﻠﻨﺒﻲ ﻤﺤﻤﺩ ‪‬‬
‫‪ 5‬ـ ﺁﻴﺎﺕ ﺍﻟﻭﻋﻴﺩ ﻭﺍﻟﺘﻬﺩﻴﺩ ﺍﻟﻭﺍﺭﺩﺓ ﺒﺼﻴﻐﺔ ﺍﻻﺴﺘﻘﺒﺎل ‪:‬‬
‫ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺠﺎﺀﺕ ﺼﻴﻎ ﺘﻔﻴﺩ ﺍﻻﺴﺘﻘﺒﺎل ‪ ،‬ﻭﻫﻲ ﺘﺩل ﻋﻠﻰ ﺍﻟﻭﻋﻴـﺩ ﻭﺍﻟﺘﻬﺩﻴـﺩ ‪،‬‬
‫ﻭﻴﻌﺭ‪‬ﻑ ﺍﺒﻥ ﺍﻟﻘﻴﻡ ﺍﻟﻭﻋﻴﺩ ﺒﻘﻭﻟﻪ " ﻫﻭ ﺘﺨﻭﻴﻑ ﺒﺴﻭﺀ ﺍﻟﻤﺠﺎﺯﺓ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒل ﻭﺘﺤﺫﻴﺭ ﻤﻥ ﺍﻟﻭﻗـﻭﻉ‬
‫ﻓﻲ ﺍﻟﻤﺨﺎﻟﻔﺎﺕ " )‪ . (52‬ﺃﻤﺎ ﺍﻟﺘﻬﺩﻴﺩ ﻓﻴﻌﺭﺽ ﻟﻪ ﺍﻟﺯﻤﺨﺸﺭﻱ ﻓﻲ ﺍﻷﺴﺎﺱ ﺒﻘﻭﻟ ِﻪ ‪ " :‬ﻫ ‪‬ﺩ ﺍﻟﺒﻴﺕ ﻓﺎﻨﻬﺩ‬
‫ﻭﻫﻭ ﻫﺩﻡ ﺒﺸﺩﺓ ‪ ،‬ﺼﻭﺕ ﻭﺴﻤﻌﺕ ﻫﺩ‪ ‬ﻩ‪ :‬ﻭﻫﺩ ﻴﻬ ‪‬ﺩ ﻭﺍﻫﺩﺩﻩ ﻭﺘﻬﺩﺩﻩ ‪ :‬ﺃﻭ ﻋﺩﻩ " )‪ . (53‬ﻭﻗﻴل " ﻭﻋـﺩ‬

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 ‫ﻗﺎﺴﻡ ﻓﺘﺤﻲ ﺴﻠﻴﻤﺎﻥ‬

‫ﻴَﻌ ‪‬ﺩ ﻭﻋﻴﺩﹰﺍ ﺘﻬﺩﺩ ‪‬ﻩ ﻭﻭﻋﺩ ‪‬ﻩ ﺸﺭﹰﺍ " )‪ . (54‬ﺇﻥ ﺍﻟﻭﻋﻴﺩ ﻭﺍﻟﺘﻬﺩﻴﺩ ﻤﺼﻁﻠﺤﺎﻥ ﻤﺘﻘﺎﺭﺒـﺎﻥ ﻓـﻲ ﺍﻟﺩﻻﻟـﺔ‬
‫ﻭﺍﻟﻤﻔﻬﻭﻡ ‪ ،‬ﻭﺍﻟﻔﺼل ﺒﻴﻥ ﺍﻟﺘﻬﺩﻴﺩ ﻭﺍﻟﻭﻋﻴﺩ ﻟﻴﺱ ﺒﺎﻷﻤﺭ ﺍﻟﻬﻴ‪‬ﻥ ‪ ،‬ﻭﻟﻡ ﺃﻗﻑ ﻋﻠﻰ ﺒﻼﻏﻲ ﺃﻭ ﻤﻔـﺴﺭ‬
‫ﻗﺩﻴﻤﹰﺎ ﺃﻭ ﺤﺩﻴﺜﹰﺎ ﻓﺭ‪‬ﻕ ﺒﻴﻥ ﻫﺫﻴﻥ ﺍﻟﻠﻔﻅﻴﻥ ﺘﻔﺭﻗ ﹰﺔ ﺩﻻﻟﻴﺔ ‪ ،‬ﻭﺇﻨﻤﺎ ﺘﺒﻴﻥ ﻟﻲ ﺃﻥ ﻫﻨﺎﻙ ﻤﻤﻥ ﻴﺠﻤﻊ ﺒـﻴﻥ‬
‫ﺍﻟﺘﻬﺩﻴﺩ ﻭﺍﻟﻭﻋﻴﺩ ﻤﻥ ﺩﻭﻥ ﺃﻥ ﻴﺫﻜﺭ ﻓﺭﻭﻗﹰﺎ ﺩﻻﻟﻴـﺔ ﺒﻴﻨﻬﻤﺎ )‪ . (55‬ﻭﻤﻥ ﺃﻤﺜﻠﺔ ﻫــﺫﺍ ﺍﻟﻨـﻭﻉ ﻓـﻲ‬
‫ﻑ ‪‬ﻴ ْﺄﺘِﻴ ِﻬ ‪‬ﻡ ﺃَﻨﺒ‪‬ـﺎﺀ ﻤ‪‬ـﺎ‬
‫ﻕ ﹶﻟﻤ‪‬ﺎ ﺠ‪‬ﺎﺀ ‪‬ﻫ ‪‬ﻡ ﹶﻓﺴ‪ ‬ﻭ ﹶ‬
‫ﺤ ﱢ‬
‫ﹶﻓ ﹶﻘ ‪‬ﺩ ﹶﻜ ﱠﺫﺒ‪‬ﻭ ﹾﺍ ﺒِﺎ ﹾﻟ ‪‬‬ ‫ـ‪‬‬ ‫ﺍﻟﻘـﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻗﻭﻟﻪ ـ ﺴﺒﺤﺎﻨﻪ‬
‫ﹸﻗ ْل ﻴ‪‬ﺎ ﹶﻗ ‪‬ﻭﻡِ‬ ‫ـ‪‬‬ ‫] ﺍﻷﻨﻌﺎﻡ ‪ ، [ 5 :‬ﻭﻤﻥ ﺍﻷﻤﺜﻠﺔ ﺃﻴﻀﹰﺎ ﻗﻭﻟﻪ ـ ﺴﺒﺤﺎﻨﻪ‬ ‫‪‬‬ ‫ﻥ‬
‫ﺴ ﹶﺘ ‪‬ﻬ ِﺯﺌُﻭ ‪‬‬
‫ﻜﹶﺎﻨﹸﻭ ﹾﺍ ِﺒ ِﻪ ‪‬ﻴ ‪‬‬
‫ﺢ‬
‫ﻥ ﻟﹶـ ‪‬ﻪ ﻋ‪‬ﺎ ِﻗﺒ‪‬ـ ﹸﺔ ﺍﻟـﺩ‪‬ﺍ ِﺭ ِﺇﻨﱠـ ‪‬ﻪ ﹶﻻ ‪‬ﻴ ﹾﻔﻠِـ ‪‬‬
‫ﻥ ﻤ‪‬ﻥ ﹶﺘﻜﹸﻭ ‪‬‬
‫ﻑ ﹶﺘ ‪‬ﻌ ﹶﻠﻤ‪‬ﻭ ‪‬‬
‫ﻋﻠﹶﻰ ‪‬ﻤﻜﹶﺎ ﹶﻨ ِﺘ ﹸﻜ ‪‬ﻡ ِﺇﻨﱢﻲ ﻋ‪‬ﺎ ِﻤ ٌل ﹶﻓﺴ‪ ‬ﻭ ﹶ‬
‫ﻋ ‪‬ﻤﻠﹸﻭ ﹾﺍ ‪‬‬
‫ﺍ‪‬‬
‫] ﺍﻷﻨﻌﺎﻡ ‪ ، [ 135 :‬ﺍﻵﻴﺔ ﺠﺎﺀﺕ ﺒﺼﻴﻐﺔ ﺍﻻﺴﺘﻘﺒﺎل ﻋﻠﻰ ﺴﺒﻴل ﺍﻟﻭﻋﻴﺩ ﻭﺍﻟﺘﻬﺩﻴـﺩ‬ ‫‪‬‬ ‫ﻥ‬
‫ﺍﻟﻅﱠﺎ ِﻟﻤ‪‬ﻭ ‪‬‬
‫" ﻭﺇﻥ ﻜﺎﻨﺕ ﺒﺼﻴﻐﺔ ﺍﻷﻤﺭ ﻋﻠﻰ ﻤﺎ ﻫﻡ ﻋﻠﻴﻪ ﻭﻫﻡ ﻜﻔﺎﺭ؟ ﻓﻴﺠﻴﺏ ﺍﻟﻘﺭﻁﺒﻲ‪:‬ﺃﻥ ﻫﺫﺍ ﺘﻬﺩﻴﺩ ﻭﺩل ﻋﻠﻴ ِﻪ‬
‫ﺃﻱ ﺍﻟﻌﺎﻗﺒﺔ ﺍﻟﻤﺤﻤﻭﺩﺓ ﺍﻟﺘﻲ ﻴﺤﻤــﺩ ﺼـﺎﺤﺒﻬﺎ‬ ‫ﻑ ﹶﺘ ‪‬ﻌﹶﻠﻤ‪‬ﻭ ‪‬ﻥ ﻤ‪‬ﻥ ﹶﺘﻜﹸﻭ ‪‬ﻥ ﹶﻟ ‪‬ﻪ ﻋ‪‬ﺎ ِﻗ ‪‬ﺒ ﹸﺔ ﺍﻟﺩ‪‬ﺍ ِﺭ ‪‬‬
‫‪ ‬ﹶﻓﺴ‪ ‬ﻭ ﹶ‬
‫ﻋﻠﻴﻬﺎ " )‪. (56‬‬
‫ﻭﻨﻘل ﻫﺫﺍ ﺍﻟﺭﺃﻱ ﺒﻌﺽ ﺍﻟﻤﺤﺩﺜﻴﻥ )‪ ، (57‬ﻭﻤﻥ ﺒﻌﺽ ﺸﻭﺍﻫﺩ ﺍﻟﻭﻋﻴـﺩ ﻗﻭﻟـﻪ ـ ﺘﻌـﺎﻟﻰ ـ ‪:‬‬
‫ﺠﻨﹶﺎ ‪‬ﻭﺇِﻥ ‪‬ﻴﻜﹸﻥ ‪‬ﻤ ‪‬ﻴﺘﹶـ ﹰﺔ‬
‫ﻋﻠﹶﻰ َﺃ ‪‬ﺯﻭ‪‬ﺍ ِ‬
‫ﺤ ‪‬ﺭ ‪‬ﻡ ‪‬‬
‫ﺼ ﹲﺔ ﻟﱢ ﹸﺫﻜﹸﻭ ِﺭﻨﹶﺎ ‪‬ﻭ ‪‬ﻤ ‪‬‬
‫ﻥ ﻫ‪‬ـ ِﺫ ِﻩ ﺍ َﻷ ﹾﻨﻌ‪‬ﺎ ِﻡ ﺨﹶﺎ ِﻟ ‪‬‬
‫‪‬ﻭﻗﹶﺎﻟﹸﻭ ﹾﺍ ﻤ‪‬ﺎ ﻓِﻲ ‪‬ﺒﻁﹸﻭ ِ‬ ‫‪‬‬
‫ﻋﻠِﻴ ‪‬ﻡ ‪ ] ‬ﺍﻷﻨﻌﺎﻡ ‪ ، [ 139 :‬ﺍﻵﻴﺔ ﺘﺘﺤﺩﺙ ﻋـﻥ‬
‫ﺤﻜِﻴ ‪‬ﻡ ‪‬‬
‫ﺼ ﹶﻔ ‪‬ﻬ ‪‬ﻡ ِﺇﻨﱠ ‪‬ﻪ ِ‬
‫ﺠﺯِﻴ ِﻬ ‪‬ﻡ ‪‬ﻭ ‪‬‬
‫ﺴ ‪‬ﻴ ‪‬‬
‫ﺸ ‪‬ﺭﻜﹶﺎﺀ ‪‬‬
‫ﹶﻓ ‪‬ﻬ ‪‬ﻡ ﻓِﻴ ِﻪ ﹸ‬
‫ﺤﺎل ﺍﻟﻤﺸﺭﻜﻴﻥ ﻭﺃﻨﻬﻡ ﻴﺤﻠﻭﻥ ﻭﻴﺤﺭﻤﻭﻥ ﻜﻤﺎ ﻴﺸﺎﺅﻭﻥ ﻓﺠﺎﺀ ﺍﻟﺯﺠـﺭ ﻟﻬـﻡ ﻭﺍﻟﺘﻬﺩﻴـﺩ ﺒـﺼﻴﻐﺔ‬
‫ﺍﻻﺴﺘﻘﺒﺎل ‪ ،‬ﻭﻜﻤﺎ ﻴﻘﻭل ﺍﻟﺭﺍﺯﻱ " ﺍﻟﻤﺭﺍﺩ ﻤﻨﻪ ﺍﻟﻭﻋﻴﺩ ﻟﻴﻜﻭﻥ ﺍﻟﺯﺠﺭ ﻭﺍﻗﻌﹰﺎ ﻋﻠـﻰ ﺤـﺩ ﺍﻟﺤﻜﻤـﺔ‬
‫ﻭﺒﺤﺴﺏ ﺍﻻﺴﺘﺤﻘﺎﻕ " )‪ " ، (58‬ﻭﻫﺫﺍ ﻋﻠﻰ ﻜﺫﺒﻬﻡ ﻭﺍﻓﺘﺭﺍﺌﻬﻡ ﺃﻱ ﻴﻌﺫﺒﻬﻡ ﻋﻠﻰ ﺫﻟﻙ " )‪. (59‬‬

‫ﺏ ﹸﻜلﱡ ﹶﻨ ﹾﻔﺱٍ‬
‫ﺴ ‪‬‬
‫ﺠﻤِﻴﻌ ﹰﺎ ‪‬ﻴ ‪‬ﻌ ﹶﻠ ‪‬ﻡ ﻤ‪‬ﺎ ﹶﺘ ﹾﻜ ِ‬
‫ﻥ ﻤِﻥ ﹶﻗ ‪‬ﺒﻠِﻬِ ‪‬ﻡ ﹶﻓﻠِﹼﻠﻪِ ﺍ ﹾﻟ ‪‬ﻤ ﹾﻜ ‪‬ﺭ ‪‬‬
‫‪‬ﻭ ﹶﻗ ‪‬ﺩ ﻤ‪ ‬ﹶﻜﺭ‪ ‬ﺍﱠﻟﺫِﻴ ‪‬‬ ‫ﻭﻤﻥ ﺍﻟﺸﻭﺍﻫﺩ ‪‬‬
‫ﻋ ﹾﻘﺒ‪‬ﻰ ﺍﻟﺩ‪‬ﺍ ِﺭ ‪ ] ‬ﺍﻟﺭﻋﺩ ‪ . [ 42 :‬ﻭﻤﻥ ﺍﻟﺸﻭﺍﻫﺩ ﺃﻴﻀﹰﺎ ﻗﻭﻟﻪ ـ ﺘﻌـﺎﻟﻰ ـ ‪:‬‬
‫ﻥ ‪‬‬
‫ﻭ‪‬ﺴ‪‬ﻴ‪ ‬ﻌ ﹶﻠ ‪‬ﻡ ﺍ ﹾﻟ ﹸﻜﻔﱠﺎ ‪‬ﺭ ِﻟ ‪‬ﻤ ‪‬‬
‫ﺏ ‪‬ﻭِﺇﻤ‪‬ـﺎ‬
‫ﻥ ِﺇﻤ‪‬ﺎ ﺍ ﹾﻟ ‪‬ﻌﺫﹶﺍ ‪‬‬
‫ﻋﺩ‪‬ﻭ ‪‬‬
‫ﺤﺘﱠﻰ ِﺇﺫﹶﺍ ‪‬ﺭَﺃﻭ‪‬ﺍ ﻤ‪‬ﺎ ﻴ‪‬ﻭ ‪‬‬
‫ﻥ ‪‬ﻤ ‪‬ﺩﹰﺍ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬‬
‫ﻼ ﹶﻟﺔِ ﹶﻓ ﹾﻠ ‪‬ﻴ ‪‬ﻤ ‪‬ﺩ ‪‬ﺩ ﹶﻟ ‪‬ﻪ ﺍﻟﺭ‪ ‬‬
‫ﻀﹶ‬
‫ﻥ ﻓِﻲ ﺍﻟ ‪‬‬
‫ﹸﻗ ْل ﻤ‪‬ﻥ ﻜﹶﺎ ‪‬‬ ‫‪‬‬
‫ﻑ ﺠ‪‬ﻨﺩﹰﺍ ‪ ] ‬ﻤﺭﻴﻡ ‪ . [ 75 :‬ﻭﻋﻠـﻰ ﻫـﺫﺍ ﺴـﺒﻴل‬
‫ﻀﻌ‪ ‬ﹸ‬
‫ﺸ ‪‬ﺭ ‪‬ﻤﻜﹶﺎﻨﺎﹰ ﻭ‪َ‬ﺃ ‪‬‬
‫ﻥ ‪‬ﻫ ‪‬ﻭ ﹶ‬
‫ﻥ ‪‬ﻤ ‪‬‬
‫ﺴ ‪‬ﻴ ‪‬ﻌ ﹶﻠﻤ‪‬ﻭ ‪‬‬
‫ﺍﻟﺴ‪‬ﺎﻋ‪ ‬ﹶﺔ ﹶﻓ ‪‬‬
‫ﺍﻟﺘﻬﺩﻴﺩ ﻭﺍﻟﻭﻋﻴﺩ ﻟﻤﻥ ﻜﺎﻥ ﻓﻲ ﺍﻟﻀﻼﻟﺔ ﻭﺒﻌ َﺩ ﻋﻥ ﺍﻟﺤﻕ ﻭﺠﺎﻨﺏ ﺍﻟﺼﻭﺍﺏ ‪ ،‬ﻭﻗـﺎل ﺍﻟﻘﺭﻁﺒـﻲ ﺃﻱ‬
‫ﺍﻟﻜﻔﺭ ﺃﻱ ﻓﻠﻴﺩﻋﻪ ﻓﻲ ﻁﻐﻴﺎﻥ ﺠﻬﻠ ِﻪ ﻭﻜﻔﺭ ِﻩ ﺃﻱ ﻟﻴﻌﺵ ﻤﺎ ﺸﺎﺀ ﻭﻟﻴﻭﺴﻊ ﻟﻨﻔﺴﻪ ﺍﻟﻌﻤﺭ ﻓﻤﺼﻴﺭ ‪‬ﻩ ﺇﻟـﻰ‬
‫ﺍﻟﻤﻭﺕ ﻭﺍﻟﻌﻘﺎﺏ )‪ ، (60‬ﻭﻫﺫﺍ ﻤﺎ ﺃﻭﺤﺘﻪ ﺼﻴﻐﺔ ﺍﻻﺴﺘﻘﺒﺎل ﻓﺴﻴﻌﻠﻤﻭﻥ ‪ ،‬ﻭﻤﻥ ﺃﻤﺜﻠﺔ ﺍﻟﺘﻬﺩﻴﺩ ﻭﺍﻟﻭﻋﻴـﺩ‬
‫ﻑ ﻴ‪ ‬ﻌﹶﻠﻤ‪‬ـﻭﻥ‪ ‬‬
‫ﻤﺎ ﻭﺭﺩ ﻓﻲ ﻗﻭﻟﻪ ـ ﺴﺒﺤﺎﻨﻪ ـ ‪ِ ‬ﻟ ‪‬ﻴ ﹾﻜﻔﹸـﺭ‪‬ﻭﺍ ِﺒﻤ‪‬ـﺎ ﺁ ﹶﺘ ‪‬ﻴﻨﹶـﺎ ‪‬ﻫ ‪‬ﻡ ‪‬ﻭ ِﻟ ‪‬ﻴ ﹶﺘ ‪‬ﻤ ﱠﺘﻌ‪‬ـﻭﺍ ﻓﹶـﺴ‪ ‬ﻭ ﹶ‬
‫] ﺍﻟﻌﻨﻜﺒﻭﺕ ‪. [ 66 :‬‬
‫ﻭﻴﺒﺩﻭ ﻟﻲ ﺃﻥ ﺍﻻﺴﺘﻘﺒﺎل ﻫﻨﺎ ﻟﻠﺘﻬﺩﻴﺩ ﺇﺫ ﻻ ﻴﻌﻘل ﻭﻻ ﻴﻘﺒل ﺃﻥ ﻴﺄﻤﺭﻭﺍ ﺒﺎﻟﻜِﻔﺭ ‪ ،‬ﻭﻗﺎل ﺼﺎﺤﺏ‬
‫ﺍﻟﺼﻔﻭﺓ " ﻫﺫﺍ ﻋﻠﻰ ﻭﺠﻪ ﺍﻟﺘﻬﺩﻴﺩ ﺃﻱ ﻓﻠﻴﻜﻔﺭﻭﺍ ﺒﻤﺎ ﺍﻋﻁﻴﻨﺎﻫﻡ ﻤﻥ ﻨﻌﻤـﺔ ﺍﻻﻨﺠـﺎﺀ ﻤـﻥ ﺍﻟﺒﺤـﺭ‬

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 ‫ﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﺜﺎﻨﻴﺔ ﻟﻶﻴﺎﺕ ﺍﻟﺩﺍﻟﺔ ﻋﻠﻰ ﺍﻻﺴﺘﻘﺒﺎل ﻓﻲ ‪....‬‬

‫ﻭﻟﻴﺘﻤﺘﻌﻭﺍ ﻓﻲ ﻫﺫﻩ ﺍﻟﺩﻨﻴﺎ ﻟﺒﺎﻗﻲ ﺃﻋﻤﺎﺭﻫﻡ ﻓﺴﻭﻑ ﻴﻌﻠﻤﻭﻥ ﻋﺎﻗﺒﺔ ﺃﻤﺭﻫﻡ " )‪ ، (61‬ﻭﺍﻟﺘﻬﺩﻴﺩ ﻭﺍﻟﻭﻋﻴـﺩ‬
‫ﺼﻠﹶﻰ‬
‫ﺴ ‪‬ﻴ ‪‬‬
‫‪‬‬ ‫ـ‪‬‬ ‫ﻭﺍﻟﺘﻭﺒﻴﺦ ﺍﺴﺘﻤﺩﻴﻨﺎ ‪‬ﻩ ﻤﻥ ﺼﻴﻐﺔ ﺍﻻﺴﺘﻘﺒﺎل ‪ .‬ﻭﻤﻤﺎ ﻴﻤﻜﻥ ﺃﻥ ﻨﺩﺭﺠﻪ ﻗﻭﻟﻪ ـ ﺴﺒﺤﺎﻨﻪ‬
‫ﺕ ﹶﻟﻬ‪‬ﺏٍ ‪ ] ‬ﺍﻟﻤﺴﺩ ‪ [ 3 :‬ﺍﻻﺴﺘﻘﺒﺎل ﺍﻟﺫﻱ ﻓﻲ ﺍﻵﻴﺔ ﻴﻭﻀﺤﻪ ﺍﻟﺭﺍﺯﻱ ﻓﻲ ﺜﻼﺜﺔ ﺃﻭﺠﻪ ﻜﻤـﺎ‬
‫ﻨﹶﺎﺭﺍﹰ ﺫﹶﺍ ﹶ‬
‫ﻴﻘﻭل ‪ " :‬ﻭﻫﻲ ﺍﺨﺒﺎﺭ ﻋﻨﻪ ﺍﻟﺘﺒﺎﺕ ﻭﺍﻟﺨﺴﺎﺭﺓ ﺍﻟﺜﺎﻨﻲ ﺇﺨﺒﺎﺭ ﻋﻨﻪ ﺒﻌﺩﻡ ﺍﻻﻨﺘﻔﺎﻉ ﺒﻤﺎﻟﻪ ﻭﻭﻟﺩﻩ ‪ ،‬ﺍﻟﺜﺎﻟﺙ‬
‫ﺇﺨﺒﺎﺭ ﺒﺄﻨﻪ ﻤﻥ ﺃﻫل ﺍﻟﻨﺎﺭ " )‪ . (62‬ﻭﻫﺫﺍ ﺍﻹﺨﺒﺎﺭ ﻴﺩل ﻋﻠﻰ ﺼﺩﻕ ﺍﻟﻨﺒﻲ ﻷﻨﻪ ﺃﺨﺒﺭ ﺒﺄﻨﻪ ﻴﻤﻭﺕ ﻋﻠﻰ‬
‫ﻜﻔﺭ ِﻩ ﻭﻜﺎﻥ ﺍﻷﻤﺭ ﻋﻠﻰ ﺫﻟﻙ )‪ . (63‬ﻭﻗﺩ ﻜﺭﻩ ﺍﷲ ﺃﻥ ﻴﺫﻜﺭﻩ ﺒﺎﺴﻤﻪ ﻜﺭﻫﹰﺎ ﻟﻤﻌﻨﺎﻩ ﻓﺄﺒﺩل ﺒﻪ ﻤﻥ ﻜﻨـﺎ ‪‬ﻩ‬
‫ﻭﺫﻟﻙ ﻷﻥ ﺍﺴﻤﻪ ﻋﺒﺩ ﺍﻟﻌﺯﻯ )‪ " ، (64‬ﻭﺍﻟﻌﺒﻭﺩﻴﺔ ﻻ ﺘﻜﻭﻥ ﻭﻻ ﺘﺠﻭﺯ ﺇ ﹼ‬
‫ﻻ ﷲ ﻭﺤﺩﻩ ‪ ،‬ﻓﻤﻥ ﻴﺘﻌﺩﺍﻫﺎ ﻓﺈﻥ‬
‫ﺍﷲ ﻴﺼﻠﻴ ِﻪ ﻨﺎﺭﹰﺍ ﺫﺍﺕ ﻟﻬﺏ ﺠﺯﺍ ‪‬ﺀ ﻭﻓﺎﻗﹰﺎ ‪ .‬ﻭﻴﻘﻭل ﺴﻴﺩ ﻗﻁﺏ " ﻓﻲ ﺍﻟﺴﻭﺭﺓ ﺘﻨﺎﺴﻕ ﺍﻟﻠﻔﻅ ﻭﺘﻨﺎﺴﻕ ﻓﻲ‬
‫ﺍﻟﺼﻭﺭﺓ ﻭﺘﻨﺎﺴﻕ ﻓﻲ ﺠﺭﺱ ﺍﻟﻜﻠﻤﺎﺕ ﻤﻊ ﺍﻟﺼﻭﺕ ﺍﻟﺫﻱ ﻴﺤﺩﺜﻪ ﺸﺩ ﺍﺤﻤﺎل ﺍﻟﺤﻁﺏ ﻭﺠﺫﺏ ﺍﻟﻌﻨـﻕ‬
‫ﺒﺎﻟﺤﺒل ﻤﻥ ﻤﺴﺩ ﻭﺍﻟﺘﻬﺩﻴﺩ ﺍﻟﺸﺎﺌﻊ ﻓﻲ ﺍﻟﺴﻭﺭﺓ " )‪ ، (65‬ﻭﻤﻥ ﺃﻤﺜﻠﺔ ﺍﻟﻭﻋﻴﺩ ﺍﻟﺘـﻲ ﺠـﺎﺀﺕ ﺒـﺼﻴﻐﺔ‬
‫ﺍﻻﺴﺘﻘﺒﺎل ﻤﺎ ﻭﺭﺩ ﻋﻠﻰ ﻟﺴﺎﻥ ﻓﺭﻋﻭﻥ ﻤﻬﺩﺩﹰﺍ ﻭﻤﺘﻭﻋﺩﹰﺍ ﻤﻥ ﺁﻤﻥ ﺒﺎﷲ ﻭﺼﺩ‪‬ﻕ ﺒﺭﺴﺎﻟﺔ ﻤﻭﺴﻰ ‪‬‬
‫ﻥ ﻫ‪‬ـﺫﹶﺍ ﹶﻟ ‪‬ﻤﻜﹾـ ‪‬ﺭ ﻤ‪ ‬ﹶﻜ ‪‬ﺭ ﹸﺘﻤ‪‬ـﻭ ‪‬ﻩ ﻓِـﻲ‬
‫ﻥ ﺁﻤ‪‬ﻨﺘﹸﻡ ِﺒ ِﻪ ﹶﻗ ‪‬ﺒ َل ﺃَﻥ ﺁ ﹶﺫﻥ‪ ‬ﹶﻟ ﹸﻜ ‪‬ﻡ ِﺇ ‪‬‬
‫ﻋ ‪‬ﻭ ‪‬‬
‫ﻗﹶﺎ َل ِﻓ ‪‬ﺭ ‪‬‬ ‫‪‬‬ ‫ﻗﻭﻟﻪ ـ ﺘﻌﺎﻟﻰ ـ‬
‫ﻥ ‪ ] ‬ﺍﻷﻋﺭﺍﻑ ‪ . [ 123 :‬ﻭﻗﺎل ﺍﻟﺯﻤﺨﺸﺭﻱ ﻭﻋﻴﺩ‬
‫ﻑ ﹶﺘ ‪‬ﻌ ﹶﻠﻤ‪‬ﻭ ‪‬‬
‫ﺨ ِﺭﺠ‪‬ﻭ ﹾﺍ ِﻤ ﹾﻨﻬ‪‬ﺎ َﺃ ‪‬ﻫ ﹶﻠﻬ‪‬ﺎ ﹶﻓﺴ‪ ‬ﻭ ﹶ‬
‫ﺍ ﹾﻟ ‪‬ﻤﺩِﻴ ﹶﻨ ِﺔ ِﻟ ﹸﺘ ﹾ‬
‫ﺠﻤ‪‬ﻌِـﻴﻥ‪]  ‬‬
‫ﻼﻑٍ ﺜﹸـ ‪‬ﻡ ُﻷﺼ‪‬ـﱢﻠ ‪‬ﺒ ﱠﻨ ﹸﻜ ‪‬ﻡ َﺃ ‪‬‬
‫ﻥ ﺨِـ ﹶ‬
‫ﺠ ﹶﻠﻜﹸﻡ ﻤ‪‬ـ ‪‬‬
‫ﻥ َﺃ ‪‬ﻴﺩِﻴ‪ ‬ﹸﻜ ‪‬ﻡ ‪‬ﻭَﺃ ‪‬ﺭ ‪‬‬
‫ﻁ ‪‬ﻌ ‪‬‬
‫ُﻷ ﹶﻗ ﱢ‬ ‫ﺃﺠﻤﻠﻪ ﺜﻡ ﻓﺼﻠ ‪‬ﻪ ﺒﻘﻭﻟﻪ ‪‬‬
‫ﺍﻷﻋﺭﺍﻑ ‪. (66) [ 124 :‬‬
‫‪‬ﻭﻴ‪‬ﺎ ﹶﻗ ‪‬ﻭﻡِ‬ ‫ـ‪:‬‬ ‫ﻭﻤﻥ ﺃﻤﺜﻠﺔ ﺍﻟﺘﻬﺩﻴﺩ ﻭﺍﻟﻭﻋﻴﺩ ﻤﺎ ﻭﺭﺩ ﻓﻲ ﺴﻭﺭﺓ ﻫﻭﺩ ﻭﺍﻟﺯﻤﺭ ﻗﻭﻟﻪ ـ ﺘﻌﺎﻟﻰ‬
‫ﺏ ﻭ‪‬ﺍ ‪‬ﺭ ﹶﺘ ِﻘﺒ‪‬ﻭ ﹾﺍ‬
‫ﻥ ‪‬ﻫ ‪‬ﻭ ﻜﹶﺎ ِﺫ ‪‬‬
‫ﺨﺯِﻴ ِﻪ ‪‬ﻭ ‪‬ﻤ ‪‬‬
‫ﺏ ‪‬ﻴ ﹾ‬
‫ﻋﺫﹶﺍ ‪‬‬
‫ﻥ ﻤ‪‬ﻥ ‪‬ﻴ ْﺄﺘِﻴ ِﻪ ‪‬‬
‫ﻑ ﹶﺘ ‪‬ﻌ ﹶﻠﻤ‪‬ﻭ ‪‬‬
‫ﻋﻠﹶﻰ ‪‬ﻤﻜﹶﺎ ﹶﻨ ِﺘ ﹸﻜ ‪‬ﻡ ِﺇﻨﱢﻲ ﻋ‪‬ﺎ ِﻤ ٌل ﺴ‪ ‬ﻭ ﹶ‬
‫ﻋ ‪‬ﻤﻠﹸﻭ ﹾﺍ ‪‬‬
‫ﺍ‪‬‬
‫ﻑ‬
‫ﻋﻠﹶﻰ ‪‬ﻤﻜﹶﺎ ﹶﻨ ِﺘ ﹸﻜ ‪‬ﻡ ِﺇﻨﱢﻲ ﻋ‪‬ﺎﻤِـ ٌل ﻓﹶـﺴ‪ ‬ﻭ ﹶ‬
‫ﻋ ‪‬ﻤﻠﹸﻭﺍ ‪‬‬ ‫ِﺇﻨﱢﻲ ‪‬ﻤ ‪‬ﻌ ﹸﻜ ‪‬ﻡ ‪‬ﺭﻗِﻴ ‪‬ﺏ ‪ ] ‬ﻫﻭﺩ ‪ [ 93 :‬ﻭ ‪‬‬
‫ﹸﻗ ْل ﻴ‪‬ﺎ ﹶﻗ ‪‬ﻭﻡِ ﺍ ‪‬‬
‫ﻥ ‪ ] ‬ﺍﻟﺯﻤﺭ ‪ ، [ 39 :‬ﻓﻜل ﻤﻥ ﺍﻵﻴﺘﻴﻥ ﻭﺭﺩﺘﺎ ﺒﺼﻴﻐﺔ ﺍﻻﺴﺘﻘﺒﺎل ﻋﻠـﻰ ﺴـﺒﻴل ﺍﻟﻭﻋﻴـﺩ‬ ‫ﹶﺘ ‪‬ﻌ ﹶﻠﻤ‪‬ﻭ ‪‬‬
‫ﻋﻠﹶﻰ ‪‬ﻤﻜﹶﺎ ﹶﻨ ِﺘ ﹸﻜ ‪‬ﻡ ‪ ‬ﺃﻱ ﻁﺭﻴﻘﺘﻜﻡ ‪ ،‬ﻗﺎل ﺍﺒﻥ ﻜﺜﻴﺭ‬ ‫ﻭﺍﻟﺘﻬﺩﻴﺩ ‪ ،‬ﻴﺘﻀﺢ ﻓﻲ ﻗﻭﻟﻪ ـ ﺘﻌﺎﻟﻰ ـ ‪ ‬ﺍ ‪‬‬
‫ﻋ ‪‬ﻤﻠﹸﻭﺍ ‪‬‬
‫" ﻫﺫﺍ ﺘﻬﺩﻴﺩ ﻭﻭﻋﻴﺩ " )‪ ، (67‬ﻭﻜﺫﻟﻙ ﻴﺘﻀﺢ ﺍﻟﺘﻬﺩﻴﺩ ﻭﺍﻟﻭﻋﻴﺩ ﻓﻲ ﺼـﻴﻐﺔ ﺍﻻﺴـﺘﻘﺒﺎل ‪ ،‬ﻭﻴﺘـﺴﺎﺀل‬
‫ﺍﻟﺭﺍﺯﻱ ﻋﻥ ﺍﻟﻔﺭﻕ ﺒﻴﻥ ﺍﻟﺼﻴﻐﺘﻴﻥ ﻓﻴﺠﻴﺏ " ﺃﻥ ﻹﺩﺨﺎل ﺍﻟﻔﺎﺀ ﻭﺼل ﻅـﺎﻫﺭ ﺒﺤـﺭﻑ ﻤﻭﻀـﻭﻉ‬
‫ﻟﻠﻭﺼل ‪ .‬ﻭﺃﻤﺎ ﺤﺫﻑ ﺍﻟﻔﺎﺀ ﻓﺈﻨﻪ ﻴﺠﻌﻠﻪ ﺠﻭﺍﺒﹰﺎ ﻋﻥ ﺴﺅﺍل ﻤﻘﺩﺭ ﻭﺍﻟﺘﻘﺩﻴﺭ ﺃﻨﻪ ﻟﻤ‪‬ﺎ ﻗﺎل ‪‬‬
‫ﻴ‪‬ـﺎ ﻗﹶـ ‪‬ﻭ ِﻡ‬
‫ﻋﻠﹶﻰ ‪‬ﻤﻜﹶﺎ ﹶﻨ ِﺘ ﹸﻜ ‪‬ﻡ ِﺇﻨﱢﻲ ﻋ‪‬ﺎ ِﻤ ٌل ‪ ، ‬ﻓﻜﺄﻨﻬﻡ ﻗﺎﻟﻭﺍ ﻓﻤﺎﺫﺍ ﻴﻜﻭﻥ ﺒﻌـﺩ ﺫﻟـﻙ ؟ ﻓﻘـﺎل ‪ ‬ﺴ‪‬ـ ‪‬ﻭ ﹶ‬
‫ﻑ‬ ‫ﻋ ‪‬ﻤﻠﹸﻭﺍ ‪‬‬
‫ﺍ‪‬‬
‫ﻥ ‪ ‬ﻓﻅﻬﺭ ﺃﻥ ﺤﺫﻑ ﺤﺭﻑ ﺍﻟﻔﺎﺀ ﻫﻬ‪‬ﻨﺎ ﺃﻜﻤل ﻓﻲ ﺒﺎﺏ ﺍﻟﻔﻅﺎﻋﺔ ﻭﺍﻟﺘﻬﻭﻴـل " )‪ ،(68‬ﻭﻤﻨـﻪ‬ ‫ﹶﺘ ‪‬ﻌ ﹶﻠﻤ‪‬ﻭ ‪‬‬
‫ﺏ ‪‬ﻤ ‪‬ﺩﹰﺍ ‪ ] ‬ﻤﺭﻴﻡ‪ ، [ 79 :‬ﻭﻫـﺫﺍ‬‫ﻥ ﺍ ﹾﻟ ‪‬ﻌﺫﹶﺍ ِ‬
‫ﺏ ﻤ‪‬ﺎ ‪‬ﻴﻘﹸﻭ ُل ‪‬ﻭ ﹶﻨ ‪‬ﻤﺩ‪ ‬ﹶﻟ ‪‬ﻪ ِﻤ ‪‬‬
‫ﺴ ﹶﻨ ﹾﻜﺘﹸ ‪‬‬ ‫ﻗﻭﻟﻪ ـ ﺘﻌﺎﻟﻰ ـ ‪ ‬ﹶﻜ ﱠ‬
‫ﻼ ‪‬‬
‫ﺍﻟﺴﻴﺎﻕ ﺍﻟﻘﺭﺁﻨﻲ ﻴﻭﺤﻲ ﺒﺎﻟﻭﻋﻴﺩ ﻭﺍﻟﺘﻬﺩﻴﺩ ﻟﻠﻜﺎﻓﺭﻴﻥ ‪ ،‬ﻴﻘﻭل ﺍﻟﻘﺭﻁﺒﻲ‪ " :‬ﺴﻨﺤﻔﻅ ﻋﻠﻴﻪ ﻗﻭﻟﻪ ﻓﻨﺠﺎﺯﻴ ِﻪ‬
‫ﺒﻪ ﻓﻲ ﺍﻵﺨﺭﺓ ﺃﻭ ﺴﻨﺯﻴﺩ ‪‬ﻩ ﻋﺫﺍﺒﹰﺎ ﻓﻭﻕ ﺍﻟﻌﺫﺍﺏ‪،‬ﻭﺴﻨﺴﻠﺒﻪ ﻤﺎ ﺃﻋﻁﻴﻨﺎﻩ ﻓﻲ ﺍﻟﺩﻨﻴﺎ ﻤﻥ ﻤﺎل ﻭﻭﻟﺩ " )‪،(69‬‬

‫‪198‬‬
 ‫ﻗﺎﺴﻡ ﻓﺘﺤﻲ ﺴﻠﻴﻤﺎﻥ‬

‫ﺏ ﺍﻟﻨﱠـﺎ ِﺭ‪‬‬
‫ﻥ ‪‬ﻫ ‪‬ﻡ َﺃﺼ‪‬ـﺤ‪‬ﺎ ‪‬‬
‫ﺴ ِﺭﻓِﻴ ‪‬‬
‫ﻥ ﺍ ﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﻭﻤﻨﻪ ﺃﻴﻀﹰﺎ ﻗﻭﻟﻪ ـ ﺘﻌﺎﻟﻰ ـ ‪ ‬ﻭَﺃ ‪‬‬
‫ﻥ ‪‬ﻤ ‪‬ﺭ ‪‬ﺩﻨﹶﺎ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭَﺃ ‪‬‬
‫ﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺒﺼِﻴ ‪‬ﺭ ﺒِﺎ ﹾﻟ ِﻌﺒ‪‬ﺎ ِﺩ ‪ ] ‬ﻏﺎﻓﺭ‪43:‬ـ‪. [ 44‬‬
‫ﺽ َﺃ ‪‬ﻤﺭِﻱ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ِﺇ ‪‬‬
‫ﻥ ﻤ‪‬ﺎ َﺃﻗﹸﻭ ُل ﹶﻟ ﹸﻜ ‪‬ﻡ ‪‬ﻭُﺃ ﹶﻓﻭ‪ ‬‬
‫ﺴ ﹶﺘ ﹾﺫ ﹸﻜﺭ‪‬ﻭ ‪‬‬
‫ﹶﻓ ‪‬‬
‫ﻥ ﺁ ‪‬ﻤﻨﱠﺎ ِﺒ ِﻪ ﻭ‪‬ﻋ‪ ‬ﹶﻠ ‪‬ﻴﻪِ ﹶﺘﻭ‪ ‬ﱠﻜ ﹾﻠﻨﹶـﺎ‬
‫ﺤ ‪‬ﻤ ‪‬‬
‫ﹸﻗ ْل ‪‬ﻫ ‪‬ﻭ ﺍﻟﺭ‪ ‬‬ ‫ـ‪:‬‬ ‫ﻭﻤﻥ ﺼﻴﻎ ﺍﻟﺘﻬﺩﻴﺩ ﻭﺍﻟﻭﻋﻴﺩ ﻗﻭﻟﻪ ـ ﺘﻌﺎﻟﻰ‬
‫ﻉ‬
‫ﺴ‪‬ـ ﹶﻨ ‪‬ﺩ ‪‬‬ ‫‪ ] ‬ﺍﻟﻤﻠﻙ ‪ ، [ 29 :‬ﻭﻤﻨﻪ ﺃﻴﻀﹰﺎ ﻗﻭﻟـﻪ ‪ ‬‬ ‫ﻥ‬
‫ﻼلٍ ‪‬ﻤﺒِﻴ ٍ‬
‫ﻥ ‪‬ﻫ ‪‬ﻭ ﻓِﻲ ﻀ‪ ‬ﹶ‬
‫ﻥ ‪‬ﻤ ‪‬‬
‫ﺴ ﹶﺘ ‪‬ﻌ ﹶﻠﻤ‪‬ﻭ ‪‬‬
‫ﹶﻓ ‪‬‬
‫ﺍﻟ ‪‬ﺯﺒ‪‬ﺎﻨِﻴ‪ ‬ﹶﺔ ‪ ] ‬ﺍﻟﻌﻠﻕ ‪ ، [ 18 :‬ﺍﻵﻴﺔ ﻓﻴﻬﺎ ﻭﻋﻴﺩ ﻜﻤﺎ ﻴﺒﺩﻭ ﻟﻨﺎ ‪ ،‬ﻭﻗﻴل ﻨﺯﻟﺕ ﻓﻲ ﺃﺒﻲ ﺠﻬل )‪. (70‬‬
‫ﻼ‬
‫ﻥ‪ ‬ﺜﹸـ ‪‬ﻡ ﻜﹶـ ﱠ‬
‫ﻼ ﺴ‪‬ـ ‪‬ﻴ ‪‬ﻌ ﹶﻠﻤ‪‬ﻭ ‪‬‬
‫ﻜﹶـ ﱠ‬ ‫ﻭﻤﻥ ﺍﻟﺸﻭﺍﻫﺩ ﺃﻴﻀﹰﺎ ﻤﺎ ﻭﺭﺩ ﻓﻲ ﺴﻭﺭﺓ ﺍﻟﻨﺒﺄ ﻗﻭﻟﻪ ‪ ‬‬
‫ﻼ‬
‫ﻥ‪ ‬ﹸﺜﻡ‪ ‬ﻜﹶـ ﱠ‬
‫ﻑ ﹶﺘ ‪‬ﻌ ﹶﻠﻤ‪‬ﻭ ‪‬‬ ‫ﻥ ‪ ] ‬ﺍﻟﻨﺒﺄ ‪ 4 :‬ـ ‪ ، [ 5‬ﻭﻤﺜﻠﻪ ﻓﻲ ﻗﻭﻟﻪ ـ ﺘﻌﺎﻟﻰ ـ ‪ ‬ﹶﻜ ﱠ‬
‫ﻼ ﺴ‪ ‬ﻭ ﹶ‬ ‫ﺴ ‪‬ﻴ ‪‬ﻌ ﹶﻠﻤ‪‬ﻭ ‪‬‬
‫‪‬‬
‫ﻥ‪ ] ‬ﺍﻟﺘﻜﺎﺜﺭ‪ 3 :‬ـ ‪ ، [ 4‬ﻓﺎﻻﺴﺘﻘﺒﺎل ﻗﺩ ﻭﺭﺩ ﻓﻲ ﻤﻭﻀﻌﻴﻥ ﻓﻲ ﺍﻟﺴﻭﺭﺓ ﻭﻜل ﻭﺍﺤﺩ‬ ‫ﻑ ﹶﺘ ‪‬ﻌ ﹶﻠﻤ‪‬ﻭ ‪‬‬
‫ﺴ‪ ‬ﻭ ﹶ‬
‫ﻤﻨﻬﻤﺎ ﺒﺼﻴﻐﺔ ﺍﻻﺴﺘﻘﺒﺎل ) ﺴﻭﻑ ( ﺒﻴﺩ ﺃﻥ ﻟﻜل ﻭﺍﺤﺩ ﻤﻨﻬﻤﺎ ﻤﻌﻨﻰ ﻭﻴﻭﻀﺢ ﺫﻟﻙ ﻭﻴﺒﻴﻨﻪ ﺍﻟﺨﻁﻴـﺏ‬
‫ﺍﻹﺴﻜﺎﻓﻲ ﺒﻘﻭﻟﻪ ‪ " :‬ﻟﻠﺴﺎﺌل ﺃﻥ ﻴﺴﺄل ﻋﻥ ﺘﻜﺭﻴﺭ ﺍﻟﻠﻔﻅﻴﻥ ؟ ﻭﺍﻟﺠﻭﺍﺏ ﺃﻥ ﺃﺤﺩﻫﻤﺎ ﺘﻭﻋﺩ ﻏﻴﺭ ﻤـﺎ‬
‫ﺘﻭﻋﺩ ﺒﻪ ﺍﻵﺨﺭ‪ ،‬ﻓﺎﻷﻭل ﺘﻭﻋﺩ ﺒﻤﺎ ﻴﻨﺎﻟﻬﻡ ﻓﻲ ﺍﻟﺩﻨﻴﺎ ‪ ،‬ﻭﺍﻟﺜﺎﻨﻲ ﺘﻭﻋﺩ ﺒﻤﺎ ﺃﻋﺩ ﻟﻬﻡ ﻓﻲ ﺍﻵﺨﺭﺓ ‪… ،‬‬
‫ﻭﻗﻴل ﺍﻷﻭل ﻤﻥ ﻴﻠﻘﻭﻨﻪ ﻋﻨﺩ ﺍﻟﻔﺭﺍﻕ ﺇﺫﺍ ﺒﺸﺭﻭﺍ ﺒﺎﻟﻤﺼﻴﺭ ﺇﻟﻰ ﺍﻟﻨﺎﺭ ‪ ،‬ﻭﺍﻟﺜﺎﻨﻲ ﻤﺎ ﻴﺭﻭﻨﻪ ﻤﻥ ﻋﺫﺍﺏ‬
‫ﻻ ﺃﻥ ﺃﺤﺩﻫﻤﺎ ﻏﻴﺭ ﺍﻵﺨﺭ ﻭﻫﻭ ﻤﺜﻠﻪ ﻓﻲ ﺍﻟﺸﺩﺓ ﻓﻠﺫﻟﻙ ﺃﻋﻴﺩ ﺒﺘﻠﻙ‬
‫ﺍﻟﻘﺒﺭ ﻓﻜﻼﻫﻤﺎ ﻋﺫﺍﺏ ﻓﻲ ﺍﻟﺩﻨﻴﺎ ‪ ،‬ﺇ ﹼ‬
‫ﺍﻟﻠﻔﻅﺔ ﻭﺇﺫﺍ ﺤﻤل ﻋﻠﻰ ﻋﺫﺍﺏ ﺍﻵﺨﺭﺓ ﻟﻡ ﻴﻜﻥ ﺘﻜﺭﺍﺭﹰﺍ )‪. (71‬‬
‫‪ 6‬ـ ﺁﻴﺎﺕ ﺍﻻﺨﺒﺎﺭ ﺍﻟﻭﺍﺭﺩﺓ ﺒﺼﻴﻐﺔ ﺍﻻﺴﺘﻘﺒﺎل ‪:‬‬
‫ﻓﻲ ﻜﺘﺎﺏ ﺍﷲ ﺍﻟﻌﺯﻴﺯ ﻭﺭﺩﺕ ﺃﺨﺒﺎﺭ ﻜﺜﻴﺭﺓ ﻭﻤﻨﻬﺎ ﻤﺎ ﺫﻜﺭ ﺒﺼﻴﻐﺔ ﺍﻻﺴﺘﻘﺒﺎل ﻭﺍﺨﺒﺎﺭ ﺍﷲ‬
‫ﻜﻠﻬﺎ ﺼﺩﻕ ‪ ،‬ﻭﻻ ﺸﻙ ‪ ،‬ﻭﻗﺎل ﺼﺎﺤﺏ ﺍﻟﻠﺴﺎﻥ " ﺨﺒﺭﺕ ﺒﺎﻷﻤﺭ ﺃﻱ ﻋﻠﻤﺘﻪ ﻭﺨﺒﺭﺕ ﺍﻷﻤﺭ ﺃﺨﺒـﺭﻩ‬
‫ﺇﺫﺍ ﻋﺭﻓﺘﻪ ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘﺔ ﻭﺍﻟﺨﺒﺭ ـ ﺒﺎﻟﺘﺤﺭﻴﻙ ـ ﻭﺃﺤﺩ ﺍﻷﺨﺒﺎﺭ ‪ ،‬ﻭﺍﻟﺨﺒﺭ ﻤﺎ ﺃﺘﺎﻙ ﻤﻥ ﻨﺒﺄ ﻋﻤـﻥ‬
‫ﺘﺴﺘﺨﺒﺭ ﻭﺨﺒﺭﻩ ﺒﻜﺫﺍ ﻭﺃﺨﺒﺭﻩ ‪ :‬ﻨﺒﺎﺀﻩ " )‪ . (72‬ﻭﻴﻘﺴﻡ ﻋﺒﺩ ﺍﻟﻘﺎﻫﺭ ﺍﻟﺠﺭﺠﺎﻨﻲ ﺍﻟﺨﺒﺭ ﺇﻟﻰ ﻗـﺴﻤﻴﻥ ‪،‬‬
‫ﺍﻷﻭل ‪ ،‬ﺨﺒﺭ ﻫﻭ ﺠﺯﺀ ﻤﻥ ﺍﻟﺠﻤﻠﺔ ‪ ،‬ﻭﺨﺒﺭ ﻟﻴﺱ ﺒﺠﺯﺀ ﻤﻥ ﺍﻟﺠﻤﻠﺔ ‪ ،‬ﻭﻟﻜﻨﻪ ﺯﻴﺎﺩﺓ ﻓﻲ ﺍﻟﺨﺒﺭ ﺁﺨﺭ‬
‫ﺴﺎﺒﻕ ﻟﻪ )‪ . (73‬ﻭﻤﻥ ﺍﻟﻤﺤﺩﺜﻴﻥ ﻤﻥ ﻗﺴ‪‬ﻡ ﺍﻟﺨﺒﺭ ﺇﻟﻰ ﺜﻼﺜﺔ ﺃﻗﺴﺎﻡ ‪ " ،‬ﺍﻷﻭل ‪ :‬ﺍﺒﺘﺩﺍﺌﻲ ﻭﻫﻭ ﺍﻟﺨﺒـﺭ‬
‫ﺍﻟﺫﻱ ﻴﻜﻭﻥ ﺨﺎﻟﻴﹰﺎ ﻤﻥ ﺍﻟﻤﺅﻜﺩﺍﺕ ‪ ،‬ﻭﺍﻟﺜﺎﻨﻲ ‪ :‬ﻭﻫﻭ ﺍﻟﺨﺒﺭ ﺍﻟﺫﻱ ﻴﺘﺭﺩﺩ ﺍﻟﻤﺨﺎﻁﺏ ﻓﻴﻪ ﻭﻻ ﻴﻌـﺭﻑ‬
‫ﻤﺩﻯ ﺼﺤﺘ ِﻪ ‪ ،‬ﻭﺍﻟﺜﺎﻟﺙ ‪ :‬ﺍﻹﻨﻜﺎﺭﻱ ‪ ،‬ﻭﻫﻭ ﺍﻟﺨﺒﺭ ﺍﻟﺫﻱ ﻴﻨﻜﺭﻩ ﺍﻟﻤﺨﺎﻁﺏ ﺇﻨﻜﺎﺭﹰﺍ ﻴﺤﺘـﺎﺝ ﺇﻟـﻰ ﺃﻥ‬
‫ﻴﺅﻜﺩ ﺒﺄﻜﺜﺭ ﻤﻥ ﻤﺅﻜﺩ " )‪ . (74‬ﻭﻤﻥ ﺍﻟﻤﺤﺩﺜﻴﻥ ﻤﻥ ﻗﺴ‪‬ﻡ ﺍﻟﺨﺒﺭ ﺇﻟﻰ ﻤﺎﻻ ﻴﺤﺘﻤل ﺇ ﹼ‬
‫ﻻ ﺍﻟﺼﺩﻕ ﻜﺎﻟـﺫﻱ‬
‫ﻻ ﺍﻟﻜﺫﺏ ﻜﺎﻟﺫﻱ ﻭﺭﺩﻋـﻥ ﻤـﺴﻴﻠﻤﺔ‬
‫ﻭﺭﺩ ﻓﻲ ﻜﺘﺎﺏ ﺍﷲ ﻭﻤﺎ ﻭﺭﺩ ﻋﻥ ﺭﺴﻭﻟﻪ ‪ ،‬ﻭﻗﺴﻡ ﻻ ﻴﺤﺘﻤل ﺇ ﹼ‬
‫ﺍﻟﻜﺫﺍﺏ ‪ ،‬ﻭﺁﺨﺭ ﻴﺤﺘﻤل ﺍﻟﺼﺩﻕ ﻭﺍﻟﻜﺫﺏ ﻜﺄﻗﻭﺍل ﺍﻟﻨﺎﺱ )‪ ، (75‬ﻭﻨﺤﻥ ﻨﻌـﺭﺽ ﻟـﺒﻌﺽ ﺍﻟـﺸﻭﺍﻫﺩ‬
‫ﺍﻟﻘﺭﺁﻨﻴﺔ ﺍﻟﺘﻲ ﺠﺎﺀﺕ ﺒﺼﻴﻐﺔ ﺍﻻﺴﺘﻘﺒﺎل ﻭﻫﻲ ﺘﺩل ﻋﻠﻰ ﺍﻻﺨﺒـﺎﺭ ﻭﻤﻨﻬـﺎ ‪ :‬ﻗﻭﻟـﻪ ـ ﺘﻌـﺎﻟﻰ ـ‬
‫ﻥ ﺃَﻥ ‪‬ﻴ ْﺄ ‪‬ﻤﻨﹸﻭ ﹸﻜ ‪‬ﻡ ‪‬ﻭ ‪‬ﻴ ْﺄ ‪‬ﻤﻨﹸﻭ ﹾﺍ ﹶﻗ ‪‬ﻭ ‪‬ﻤ ‪‬ﻬ ‪‬ﻡ ﹸﻜلﱠ ﻤ‪‬ﺎ ‪‬ﺭ ‪‬ﺩ ‪‬ﻭ ﹾﺍ ِﺇﻟﹶﻰ ﺍ ﹾﻟ ِﻔ ﹾﺘ ِﻨ ِﺔ ُﺃ ‪‬ﺭ ِﻜﺴ‪‬ﻭ ﹾﺍ ِﻓ ِﻴﻬ‪‬ـﺎ‬
‫ﻥ ‪‬ﻴﺭِﻴﺩ‪‬ﻭ ‪‬‬
‫ﺨﺭِﻴ ‪‬‬
‫ﻥﺁﹶ‬
‫ﺠﺩ‪‬ﻭ ‪‬‬
‫ﺴ ﹶﺘ ِ‬
‫‪‬‬ ‫‪‬‬
‫ﺙ ِﺜ ِﻘ ﹾﻔﺘﹸﻤ‪‬ـﻭ ‪‬ﻫ ‪‬ﻡ‬
‫ﺤﻴ‪‬ـ ﹸ‬
‫ﺴ ﹶﻠﻡ‪ ‬ﻭ ‪‬ﻴ ﹸﻜ ﱡﻔ ‪‬ﻭ ﹾﺍ َﺃﻴ‪‬ـ ِﺩ ‪‬ﻴ ‪‬ﻬ ‪‬ﻡ ﹶﻓﺨﹸـﺫﹸﻭ ‪‬ﻫ ‪‬ﻡ ﻭ‪‬ﺍ ﹾﻗ ﹸﺘﻠﹸـﻭ ‪‬ﻫ ‪‬ﻡ ‪‬‬
‫ﹶﻓﺈِﻥ ﱠﻟ ‪‬ﻡ ‪‬ﻴ ‪‬ﻌ ﹶﺘ ِﺯﻟﹸﻭ ﹸﻜ ‪‬ﻡ ‪‬ﻭ ‪‬ﻴ ﹾﻠﻘﹸﻭ ﹾﺍ ِﺇ ﹶﻟ ‪‬ﻴﻜﹸ ‪‬ﻡ ﺍﻟ ‪‬‬

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 ‫ﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﺜﺎﻨﻴﺔ ﻟﻶﻴﺎﺕ ﺍﻟﺩﺍﻟﺔ ﻋﻠﻰ ﺍﻻﺴﺘﻘﺒﺎل ﻓﻲ ‪....‬‬

‫ﺴ ﹾﻠﻁﹶﺎﻨﺎﹰ ‪‬ﻤﺒِﻴﻨ ﹰﺎ ‪ ] ‬ﺍﻟﻨﺴﺎﺀ ‪ ، [ 91 :‬ﻓﺼﻴﻐﺔ ﺍﻻﺴـﺘﻘﺒﺎل ﻓـﻲ ﻗﻭﻟـﻪ‬

‫ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻡ ‪‬‬
‫ﺠ ‪‬ﻌ ﹾﻠﻨﹶﺎ ﹶﻟ ﹸﻜ ‪‬ﻡ ‪‬‬
‫‪‬ﻭُﺃ ‪‬ﻭﻟﹶـ ِﺌ ﹸﻜ ‪‬ﻡ ‪‬‬
‫ﻭﻫﻲ ﺼﻴﻐﺔ ﺇﺨﺒﺎﺭ ﻭﻴﺩل ﻋﻠﻰ ﺫﻟﻙ ﻗﻭل ﺍﻟﺭﺍﺯﻱ ‪ ،‬ﻗﺎل ﺍﻟﻤﻔﺴﺭﻭﻥ ﻫﻡ ﻗﻭﻡ ﻤـﻥ‬ ‫‪ ‬ﺴ ﹶﺘ ِﺠﺩ‪‬ﻭ ‪‬ﻥ ‪‬‬
‫ﺃﺴﺩ ﻭﻏﻁﻔﺎﻥ ﻜﺎﻨﻭﺍ ﺇﺫﺍ ﺃﺘﻭﺍ ﺍﻟﻤﺩﻴﻨﺔ ﺃﺴﻠﻤﻭﺍ ﻭﻋﺎﻫﺩﻭﺍ ﻭﻏﺭﻀﻬﻡ ﺃﻥ ﻴﺅﻤﻨـﻭﺍ ﺍﻟﻤـﺴﻠﻤﻴﻥ ‪ ،‬ﻓـﺈﺫﺍ‬
‫ﺭﺠﻌﻭﺍ ﺇﻟﻰ ﻗﻭﻤﻬﻡ ﻜﻔﺭﻭﺍ ﻭﻨﻜﺜﻭﺍ ﻋﻬﻭﺩﻫـﻡ " )‪ ، (76‬ﻭﻗﺩ ﺃﺨﺒـﺭ ﺍﻟﻘﺭﺁﻥ ﻋـﻥ ﺤـﺎﻟﻬﻡ ‪ .‬ﻭﻤـﻥ‬
‫ﻑ ‪‬ﻴ ْﺄﺘِﻲ ﺍﻟﻠﹼـ ‪‬ﻪ‬
‫ﻥ ﺁ ‪‬ﻤﻨﹸﻭ ﹾﺍ ﻤ‪‬ﻥ ‪‬ﻴ ‪‬ﺭ ﹶﺘ ‪‬ﺩ ﻤِﻨ ﹸﻜ ‪‬ﻡ ﻋ‪‬ﻥ ﺩِﻴ ِﻨ ِﻪ ﹶﻓﺴ‪ ‬ﻭ ﹶ‬
‫ﻴ‪‬ﺎ َﺃ ‪‬ﻴﻬ‪‬ﺎ ﺍﱠﻟﺫِﻴ ‪‬‬ ‫ـ‪:‬‬ ‫ﺍﻷﺨﺒﺎﺭ ﻗﻭﻟﻪ ـ ﺘﻌﺎﻟﻰ‬
‫ﻥ ﻓِﻲ ﺴ‪‬ـﺒِﻴ ِل ﺍﻟﻠﹼـ ِﻪ ﻭ‪ ‬ﹶﻻ‬
‫ﻥ ‪‬ﻴﺠ‪‬ﺎ ِﻫﺩ‪‬ﻭ ‪‬‬
‫ﻋﻠﹶﻰ ﺍ ﹾﻟﻜﹶﺎ ِﻓﺭِﻴ ‪‬‬
‫ﻥ َﺃﻋِ ‪‬ﺯﺓٍ ‪‬‬
‫ﻋﻠﹶﻰ ﺍ ﹾﻟ ‪‬ﻤ ْﺅ ِﻤﻨِﻴ ‪‬‬
‫ﺤﺒ‪‬ﻭ ﹶﻨ ‪‬ﻪ َﺃﺫِﱠﻟﺔٍ ‪‬‬
‫ﺤﺒ‪ ‬ﻬ ‪‬ﻡ ‪‬ﻭ ‪‬ﻴ ِ‬
‫ﺒِ ﹶﻘ ‪‬ﻭﻡٍ ‪‬ﻴ ِ‬
‫] ﺍﻟﻤﺎﺌـﺩﺓ ‪، [ 54 :‬‬ ‫ﻀ ُل ﺍﻟﹼﻠ ِﻪ ‪‬ﻴ ْﺅﺘِﻴ ِﻪ ﻤ‪‬ﻥ ‪‬ﻴﺸﹶﺎ ‪‬ﺀ ﻭ‪‬ﺍﻟﹼﻠ ‪‬ﻪ ﻭ‪‬ﺍ ِﺴ ‪‬ﻊ ‪‬ﻋﻠِـﻴ ‪‬ﻡ ‪‬‬
‫ﻴ‪‬ﺨﹶﺎﻓﹸﻭﻥ‪ ‬ﹶﻟ ‪‬ﻭﻤ‪ ‬ﹶﺔ ﻵ ِﺌ ٍﻡ ﹶﺫﻟِﻙ‪ ‬ﹶﻓ ‪‬‬
‫ﺤﺒ‪ ‬ﻬ ‪‬ﻡ‬ ‫ﻓﺎﻹﺨﺒﺎﺭ ﻭﺭﺩ ﻟﻤﺎ ﻨﺯﻟﺕ ﺃﺸﺎﺭ ﺍﻟﻨﺒﻲ ‪ ‬ﺇﻟﻰ ﺒﺼﻴﻐﺔ ﺍﻻﺴﺘﻘﺒﺎل ‪ ‬ﹶﻓﺴ‪ ‬ﻭ ﹶ‬
‫ﻑ ‪‬ﻴ ْﺄﺘِﻲ ﺍﻟﹼﻠ ‪‬ﻪ ﺒِ ﹶﻘ ‪‬ﻭﻡٍ ‪‬ﻴ ِ‬
‫ﺤﺒ‪‬ﻭ ﹶﻨ ‪‬ﻪ ‪ ، ‬ﻜﻤﺎ ﺘﺩل ﺍﻵﺜﺎﺭ ‪ ،‬ﻓﻘﺩ ﻗﻴل ﻟﻤﺎ ﻨﺯﻟﺕ ﺃﺸﺎﺭ ﺍﻟﻨﺒﻲ ‪ ‬ﺇﻟﻰ ﺃﺒﻲ ﻤﻭﺴـﻰ ﺍﻷﺸـﻌﺭﻱ‬ ‫‪‬ﻭ ‪‬ﻴ ِ‬
‫ﻭﻗﻴل ﻫﻡ ﺃﻟﻔﺎﻥ ﻤﻥ ﻨﺨﻊ ﻭﺨﻤﺴﺔ ﺁﻻﻑ ﻤﻥ ﻜﻨﺩﺓ ﻭﺒﺠﻴﻠﺔ‪،‬ﻭﻗﻴل ﻫﻡ ﺍﻷﻨﺼﺎﺭ‪،‬ﻭﻗﻴل ﻏﻴﺭ ﺫﻟﻙ " )‪.(77‬‬
‫ﻋﻅﹶـ ﹰﺔ‬
‫ﻲﺀٍ ‪‬ﻤ ‪‬ﻭ ِ‬
‫ﺸ ‪‬‬
‫ﺡ ﻤِﻥ ﹸﻜلﱢ ﹶ‬
‫‪‬ﻭ ﹶﻜ ﹶﺘ ‪‬ﺒﻨﹶﺎ ﹶﻟ ‪‬ﻪ ﻓِﻲ ﺍ َﻷ ﹾﻟﻭ‪‬ﺍ ِ‬ ‫ـ‪‬‬ ‫ﻭﻤﻥ ﺍﻟﺸﻭﺍﻫﺩ ﺃﻴﻀﹰﺎ ﻗﻭﻟﻪ ـ ﺴﺒﺤﺎﻨﻪ‬
‫‪‬ﻭ ﹶﺘ ﹾﻔﺼِﻴ ﹰﻼ ﱢﻟ ﹸﻜ ﱢل ﹶﺸ ‪‬ﻲﺀٍ ﹶﻓ ﹸﺨ ﹾﺫﻫ‪‬ﺎ ِﺒ ﹸﻘ ‪‬ﻭ ٍﺓ ‪‬ﻭ ْﺃ ‪‬ﻤ ‪‬ﺭ ﹶﻗ ‪‬ﻭﻤ‪‬ﻙ‪ ‬ﻴ ْﺄ ﹸﺨﺫﹸﻭ ﹾﺍ ِﺒَﺄﺤ‪‬ـ ‪‬ﺴ ِﻨﻬ‪‬ﺎ ﺴ‪‬ـُﺄﺭِﻴ ﹸﻜ ‪‬ﻡ ﺩ‪‬ﺍ ‪‬ﺭ ﺍ ﹾﻟﻔﹶﺎﺴِـﻘِﻴ ‪‬ﻥ ‪‬‬
‫ﺴُﺄﺭِﻴ ﹸﻜ ‪‬ﻡ ‪، ‬‬
‫] ﺍﻷﻋﺭﺍﻑ ‪ ، [ 145 :‬ﺍﻵﻴﺔ ﺩﻟﺕ ﻋﻠﻰ ﻤﺂل ﺍﻟﻔﺎﺴﻘﻴﻥ ﺒﺼﻔﺔ ﺍﻹﺨﺒﺎﺭ ﺍﻟﻤﺴﺘﻘﺒﻠﻲ ‪ ‬‬
‫ﻴﻘﻭل ﺍﻟﻘﺭﻁﺒﻲ " ﻫﻡ ﻋﺎﺩ ﻭﺜﻤﻭﺩ ﻭﺍﻟﻘﺭﻭﻥ ﺍﻟﺫﻴﻥ ﺃﻫﻠﻜﻭﺍ ‪ ،‬ﻭﻗﻴل ﻫﻲ ﺩﻴﺎﺭ ﺍﻟﻘﺒﻁ ﻭﻤﺴﺎﻜﻥ ﻓﺭﻋﻭﻥ‪،‬‬
‫ﻭﻗﻴل ﻤﻨﺎﺯل ﺍﻟﻜﻔﺎﺭ ﺍﻟﺘﻲ ﺴﻜﻨﻭﻫﺎ ﻗﺒﻠﻜﻡ ﻤﻥ ﺍﻟﺠﺒﺎﺒﺭﺓ ﻭﺍﻟﻌﻤﺎﻟﻘﺔ ﻟﺘﻌﺘﺒﺭﻭﺍ ﺒﻬﺎ " )‪ ، (78‬ﻭﻤﻨﻪ ﻤﺎ ﻭﺭﺩ‬
‫ﻁ ‪‬ﻭ ﹾﺍ ﻤِﻨﻬ‪‬ﺎ ِﺇﺫﹶﺍ‬
‫ﻋﻁﹸﻭ ﹾﺍ ِﻤ ﹾﻨﻬ‪‬ﺎ ‪‬ﺭﻀ‪‬ﻭ ﹾﺍ ‪‬ﻭﺇِﻥ ﱠﻟ ‪‬ﻡ ‪‬ﻴ ‪‬ﻌ ﹶ‬
‫ﻥ ُﺃ ‪‬‬
‫ﺕ ﹶﻓ ِﺈ ‪‬‬
‫ﺼ ‪‬ﺩﻗﹶﺎ ِ‬
‫ﻙ ﻓِﻲ ﺍﻟ ‪‬‬
‫‪‬ﻭ ِﻤ ﹾﻨﻬ‪‬ﻡ ﻤ‪‬ﻥ ‪‬ﻴ ﹾﻠ ِﻤ ‪‬ﺯ ‪‬‬ ‫ﻓﻲ ﺍﻟﺘﻨﺯﻴل ‪‬‬
‫ﺴ ‪‬ﻴ ْﺅﺘِﻴﻨﹶﺎ ﺍﻟﹼﻠ ‪‬ﻪ ﻤِـﻥ‬
‫ﺴ ‪‬ﺒﻨﹶﺎ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬‬
‫ﺤ ‪‬‬ ‫ﻥ‪ ‬ﻭ ﹶﻟ ‪‬ﻭ َﺃ ﱠﻨ ‪‬ﻬ ‪‬ﻡ ‪‬ﺭ ‪‬‬
‫ﻀ ‪‬ﻭ ﹾﺍ ﻤ‪‬ﺎ ﺁﺘﹶﺎ ‪‬ﻫ ‪‬ﻡ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺴ‪‬ﻭﻟﹸ ‪‬ﻪ ‪‬ﻭﻗﹶﺎﻟﹸﻭ ﹾﺍ ‪‬‬ ‫ﺨﻁﹸﻭ ‪‬‬
‫ﺴﹶ‬‫‪‬ﻫ ‪‬ﻡ ‪‬ﻴ ‪‬‬
‫] ﺍﻟﺘﻭﺒﺔ ‪ 58 :‬ـ ‪ ، [ 59‬ﺍﻵﻴﺔ ﺘﻀﻤﻨﺕ ﺁﺩﺍﺒـﹰﺎ ﻜﺜﻴـﺭﺓ‬ ‫ﻀﻠِﻪِ ‪‬ﻭ ‪‬ﺭﺴ‪‬ﻭﻟﹸ ‪‬ﻪ ِﺇﻨﱠﺎ ِﺇﻟﹶﻰ ﺍﻟﹼﻠ ِﻪ ﺭ‪‬ﺍ ِﻏﺒ‪‬ﻭ ‪‬ﻥ ‪‬‬
‫ﹶﻓ ‪‬‬
‫ﻗـﺎل‬ ‫ﻀﻠِﻪِ‪‬‬ ‫ﻭﺘﻭﺠﻴﻬﺎﺕ ﻋﺩﻴﺩﺓ ﺫﻤﹰﺎ ﻟﻠﻤﻨﺎﻓﻘﻴﻥ‪،‬ﻭﺠﺎﺀﺕ ﺒﺼﻴﻎ ﻤﻨﻬﺎ ﺍﻹﺨﺒﺎﺭ ‪ ‬‬
‫ﺴ ‪‬ﻴ ْﺅﺘِﻴﻨﹶﺎ ﺍﻟﹼﻠ ‪‬ﻪ ﻤِﻥ ﹶﻓ ‪‬‬
‫ﺍﺒﻥ ﻜﺜﻴـﺭ ﻓﻴﻬﺎ ﺍﻤﺘﺜﺎل ﻷﻭﺍﻤﺭ ﺍﻟﺭﺴﻭل ‪ ، ‬ﻭﺘﺭﻙ ﺯﻭﺍﺠـﺭﻩ ﻭﺘﺼﺩﻴﻕ ﺃﺨﺒــﺎﺭﻩ ﻭﺍﻻﻗﺘﻔـﺎﺀ‬
‫ﺒﺂﺜﺎﺭﻩ " )‪.(79‬‬
‫ﺽ ‪‬ﻭﻫ‪‬ﻡ ﻤ‪‬ﻥ‬
‫ﺕ ﺍﻟﺭ‪‬ﻭ ‪‬ﻡ‪ ‬ﻓِﻲ َﺃ ‪‬ﺩﻨﹶﻰ ﺍ ﹾﻟ َﺄ ‪‬ﺭ ِ‬
‫ﻏ ِﻠ ‪‬ﺒ ِ‬
‫ﺍﻟﻡ ‪ ‬ﹸ‬ ‫ـ‪:‬‬ ‫ﻭﻤﻥ ﺍﻟﺸﻭﺍﻫﺩ ﻗﻭﻟﻪ ـ ﺘﻌﺎﻟﻰ‬
‫] ﺍﻟﺭﻭﻡ‪ 1 :‬ـ ‪ . [ 3‬ﻓﺎﻵﻴﺎﺕ ﺃﺨﺒﺭﺕ ﺒﺤﺩﺙ ﻗﺒل ﺃﻥ ﻴﻘﻊ ﻭﺃﺨﺒﺭﺕ ﻋﻨﻪ‬ ‫‪‬ﺒ ‪‬ﻌ ِﺩ ﹶﻏﹶﻠﺒِﻬِ ‪‬ﻡ ‪‬ﺴ ‪‬ﻴ ﹾﻐِﻠﺒ‪‬ﻭ ‪‬ﻥ ‪‬‬
‫‪ ‬ﹸﻏِﻠ ‪‬ﺒ ِﺕ ﺍﻟـﺭ‪‬ﻭ ‪‬ﻡ ‪‬‬ ‫ﺒﻁﺭﻴﻘﺔ ﺍﻻﺴﺘﻘﺒﺎل ﺃﻥ ﺍﻟﺭﻭﻡ ﺘﺨﺴﺭ ﺜﻡ ﺒﻌﺩ ﺴﻨﻭﺍﺕ ﺘﻐﻠﺏ ‪ ،‬ﻴﻘﻭل ﺍﻟﺭﺍﺯﻱ "‬
‫ﻻ ﻤﻥ ﺒﻌﺩ ﻏﻠﺒﻪ ‪ ،‬ﻓﻨﻘﻭل ﺍﻟﻔﺎﺌﺩﺓ ﻓﻲ ﺇﻅﻬﺎﺭ ﺍﻟﻘﺩﺭﺓ ﻭﺍﻟﺒﻴﺎﻥ ﺃﻥ ﺫﻟﻙ ﺒﺄﻤﺭ ﺍﷲ ‪ ،‬ﻓﺫﻜﺭ ﺒﻌﺩ‬
‫ﻻ ﻴﻜﻭﻥ ﺇ ﹼ‬
‫ﻏﻠﺒﻬﻡ ﻟﻴﺘﻔﻜﺭﻭﺍ ﻓﻲ ﻀﻌﻔﻬﻡ ﻭﻴﺘﺫﻜﺭﻭﺍ ﺃﻨﻪ ﻟﻴﺱ ﺒﺯﺤﻔﻬﻡ ﻟﺒﻴﺎﻥ ﺸﺩﺓ ﻀﻌﻔﻬﻡ " )‪ ، (80‬ﻭﻤﻨـﻪ ﻗﻭﻟـﻪ‬
‫ﺴ ‪‬ﺒﻘﹸﻭﻨﹶﺎ ِﺇ ﹶﻟﻴ‪‬ـ ِﻪ ‪‬ﻭِﺇ ﹾﺫ ﻟﹶـ ‪‬ﻡ ‪‬ﻴ ‪‬ﻬﺘﹶـﺩ‪‬ﻭﺍ ﺒِـ ِﻪ‬
‫ﺨﻴ‪‬ﺭﹰﺍ ﻤ‪‬ﺎ ‪‬‬
‫ﻥ ﹶ‬
‫ﻥ ﺁ ‪‬ﻤﻨﹸﻭﺍ ﹶﻟ ‪‬ﻭ ﻜﹶﺎ ‪‬‬
‫ﻥ ﹶﻜ ﹶﻔﺭ‪‬ﻭﺍ ِﻟﱠﻠﺫِﻴ ‪‬‬
‫‪‬ﻭﻗﹶﺎ َل ﺍﱠﻟﺫِﻴ ‪‬‬ ‫‪‬‬
‫ﻙ ﹶﻗﺩِﻴ ‪‬ﻡ ‪ ] ‬ﺍﻷﺤﻘﺎﻑ ‪ ، [ 11 :‬ﻓﺎﻟﻘﺭﺁﻥ ﺃﺨﺒﺭ ﺒﻘﻭﻟﻪ ﺍﻟﻜﺎﻓﺭﻴﻥ ﻗﺒل ﺃﻥ ﻴﻘﻭﻟـﻭﺍ‬
‫ﹶﻓﺴ‪‬ﻴ‪‬ﻘﹸﻭﻟﹸﻭﻥ‪ ‬ﻫﺫﹶﺍ ِﺇ ﹾﻓ ‪‬‬

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 ‫ﻗﺎﺴﻡ ﻓﺘﺤﻲ ﺴﻠﻴﻤﺎﻥ‬

‫ﻭﺍﻁﻠﻊ ﺍﷲ ﻨﺒﻴﻪ ﻗﺒل ﺃﻥ ﻴﺘﺤﺩﺜﻭﺍ ‪ ،‬ﻭﻫﺫﺍ ﻤﺎ ﻤﺎ ﺃﻭﺤﺎﻩ ﺍﻟﺴﻴﺎﻕ ﺍﻟﻘﺭﺁﻨﻲ ﻓﻲ ﺍﻵﻴﺔ ‪ ،‬ﻭﻜﺫﻟﻙ ﺼـﻴﻐﺔ‬
‫‪ .‬ﻭﻤﻥ ﺼﻴﻎ ﺍﻻﺴﺘﻘﺒﺎل ﻤﺎ ﻭﺭﺩ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﻟﻤﺨﻠﻔﻴﻥ ﻭﺇﻥ ﺍﷲ ﻗﺩ ﺃﻋﻠﻡ‬ ‫ﺍﻻﺴﺘﻘﺒﺎل‪ ‬ﹶﻓﺴ‪‬ﻴ‪‬ﻘﹸﻭﻟﹸﻭﻥ‪ ‬‬
‫ﻨﺒﻴﻪ ﺒﻘﻭﻟﻬﻡ ﻤﺎ ﻴﺜﺒﺕ ﺍﻹﻴﻤﺎﻥ ﻭﻴﻘﻭﻱ ﺍﻟﻴﻘﻴﻥ ﻓﻲ ﻗﻠﻭﺏ ﺍﻟﻤﺅﻤﻨﻴﻥ ﻓﺄﺨﺒﺭ ﺘﻘﻭﻟﻬﻡ ﻓﻲ ﻤﻭﻀﻌﻴﻥ ﻤـﻥ‬
‫ﻥ‬
‫ﺴ ﹶﺘ ﹾﻐ ِﻔ ‪‬ﺭ ﹶﻟﻨﹶﺎ ‪‬ﻴﻘﹸﻭﻟﹸﻭ ‪‬‬
‫ﺸ ﹶﻐ ﹶﻠ ﹾﺘﻨﹶﺎ َﺃ ‪‬ﻤﻭ‪‬ﺍﹸﻟﻨﹶﺎ ‪‬ﻭَﺃ ‪‬ﻫﹸﻠﻭﻨﹶﺎ ﻓﹶﺎ ‪‬‬
‫ﺏ ﹶ‬
‫ﻋﺭ‪‬ﺍ ِ‬
‫ﻥ ﺍ َﻷ ‪‬‬
‫ﻥ ِﻤ ‪‬‬
‫ﺨﱠﻠﻔﹸﻭ ‪‬‬
‫ﺴ ‪‬ﻴﻘﹸﻭ ُل ﹶﻟﻙ‪ ‬ﺍ ﹾﻟ ‪‬ﻤ ﹶ‬
‫‪‬‬ ‫ﺴﻭﺭﺓ ﺍﻟﻔﺘﺢ ‪‬‬
‫ﺨﱠﻠﻔﹸـﻭﻥ‪ِ ‬ﺇﺫﹶﺍ‬ ‫ِﺒَﺄ ﹾﻟ ِﺴ ﹶﻨ ِﺘﻬِﻡ ﻤ‪‬ﺎ ﹶﻟ ‪‬ﻴﺱ‪ ‬ﻓِﻲ ﹸﻗﻠﹸﻭ ِﺒ ِﻬ ‪‬ﻡ … … … ‪ ، ‬ﻭﻗﻭﻟﻪ ـ ﺘﻌﺎﻟﻰ ـ ‪‬‬
‫ﺴ ‪‬ﻴﻘﹸﻭ ُل ﺍ ﹾﻟ ‪‬ﻤ ﹶ‬
‫‪‬‬
‫ﺨﺫﹸﻭﻫ‪‬ﺎ ﹶﺫﺭ‪‬ﻭﻨﹶﺎ ﹶﻨ ﱠﺘ ِﺒ ‪‬ﻌ ﹸﻜ ‪‬ﻡ … … ‪ ] ‬ﺍﻟﻔﺘﺢ ‪. [ 15 ، 11 :‬‬
‫ﻁ ﹶﻠ ﹾﻘ ﹸﺘ ‪‬ﻡ ِﺇﻟﹶﻰ ‪‬ﻤﻐﹶﺎ ِﻨ ‪‬ﻡ ِﻟ ﹶﺘ ْﺄ ﹸ‬
‫ﺍﻨ ﹶ‬
‫‪ 7‬ـ ﺍﻵﻴﺎﺕ ﺍﻟﺩﺍﻟﺔ ﻋﻠﻰ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺘﻲ ﻭﺭﺩﺕ ﺒﺼﻴﻐﺔ ﺍﻻﺴﺘﻘﺒﺎل ‪:‬‬
‫ﺠﺎﺀ ﻓﻲ ﺍﻟﻠﺴﺎﻥ " ﺍﻟﻌﺠﺯ ﻨﻘﻴﺽ ﺍﻟﺤﺯﻡ ‪ ،‬ﻋﺠﺯ ﻋﻥ ﺍﻷﻤﺭ ﻴﻌﺠﺯ ﻭﻋﺠﺯ ﻋﺠﺯﹰﺍ ﻓﻴﻬﻤﺎ ‪،‬‬
‫ﻕ " )‪ ، (81‬ﻭﺍﻟﻘﺭﺁﻥ ﻜﻠﻪ ﻤﻌﺠﺯ ﻜﻤﺎ ﻴﻘﻭل ﺍﻟﺠﺭﺠﺎﻨﻲ ﻓﻬﻭ ﻤﻌﺠﺯ ﻓﻲ‬
‫ﺴ ‪‬ﺒ ﹸ‬
‫ﻭﻤﻌﻨﻰ ﺍﻻﻋﺠﺎﺯ ﺍﻟﻘﻭﺕ ﻭﺍﻟ ‪‬‬
‫ﻤﻌﺎﻨﻴﻪ ﻭﺤﺴﻨ ِﻪ ﻭﺼﺤﺘﻬﺎ ﻓﻲ ﺍﻟﻌﻘﻭل ﻭﻓﻲ ﺃﻟﻔﺎﻅﻪ ﻭﻤﺯﺍﻴﺎ ﻨﻅﻤﻪ ﻭﻓﻲ ﺨﺼﺎﺌﺹ ﺴـﻴﺎﻗ ِﻪ ﻭﺒـﺩﺍﺌﻊ‬
‫ﺭﺍﻋﺘﻬﻡ ﻤﻥ ﻤﺒﺎﺩﺉ ﺃﻴﺔ ﻭﻤﻘﺎﻁﻌﻬﺎ ﻭﻤﺠﺎﺭﻱ ﺃﻟﻔﺎﻅﻬﺎ ﻭﻤﻭﺍﻗﻌﻬﺎ )‪ ، (82‬ﻭﺍﻹﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻨﻲ ﺨﻠﻴـﻕ ﺃﻥ‬
‫ﻴﺜﻴﺭ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﺍﻻﺴﻼﻤﻴﺔ ﻤﺒﺎﺤﺙ ﻋﻠﻰ ﺠﺎﻨﺏ ﻋﻅﻴﻡ ﻤﻥ ﺍﻷﻫﻤﻴﺔ ﻴﺘﺼﺩﻯ ﻟﻬﺎ ﺍﻟﻌﻠﻤﺎﺀ ﻟﻠﻜﺸﻑ ﻋﻥ‬
‫ﻭﺠﻭﻩ ﺍﻟﺒﻼﻏﺔ ﺍﻟﻘﺭﺁﻨﻴﺔ ﻭﻋﻥ ﺃﺴﻠﻭﺏ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻔﺫ ﻓﻲ ﺍﻟﺘﺼﻭﻴﺭ ﻭﺍﻟﺘﻐﻴﻴﺭ )‪،(83‬ﻭﺍﻹﻋﺠﺎﺯ ﻓﻲ ﺍﻟﻘﺭﺁﻥ‬
‫ﺍﻟﻜﺭﻴﻡ ﻤﺘﻨﻭﻉ ﺍﻷﻟﻭﺍﻥ ﻤﻨﻪ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻠﻔﻅﻲ ﻭﺍﻟﻤﻌﻨﻭﻱ ﻭﺍﻟﻐﻴﺒﻲ ﻭﺃﺨﺒﺎﺭ ﻤـﺎ ﻴﻜـﻭﻥ ﻭﺍﻟﻌﻠﻤـﻲ ‪،‬‬
‫ﻭﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﺩﺩﻱ ﻭﻏﻴﺭﻫﺎ ‪ ،‬ﺒﻴﺩ ﺃﻨﻨﺎ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﺒﺤﺙ ﻨﺤﺎﻭل ﺃﻥ ﻨﺭﻜﺯ ﻤﻤﺎ ﻟﻪ ﻋﻼﻗـﺔ ﺒـﺼﻴﻎ‬
‫ﻥ ﺁ ‪‬ﻤﻨﹸﻭ ﹾﺍ ﻤ‪‬ﻥ ‪‬ﻴ ‪‬ﺭ ﹶﺘ ‪‬ﺩ ﻤِﻨ ﹸﻜ ‪‬ﻡ ﻋ‪‬ـﻥ‬
‫ﻴ‪‬ﺎ َﺃ ‪‬ﻴﻬ‪‬ﺎ ﺍﱠﻟﺫِﻴ ‪‬‬ ‫ﺍﻻﺴﺘﻘﺒﺎل ) ﺴﻴﻥ ( ﻭ ) ﺴﻭﻑ ( ﻤﻥ ﺫﻟﻙ ﻗﻭﻟﻪ ‪ ‬‬
‫ﻥ‬
‫ﻥ ‪‬ﻴﺠ‪‬ﺎ ِﻫﺩ‪‬ﻭ ‪‬‬
‫ﻋﻠﹶﻰ ﺍ ﹾﻟﻜﹶﺎ ِﻓﺭِﻴ ‪‬‬
‫ﻥ َﺃﻋِ ‪‬ﺯﺓٍ ‪‬‬
‫ﻋﻠﹶﻰ ﺍ ﹾﻟ ‪‬ﻤ ْﺅ ِﻤﻨِﻴ ‪‬‬
‫ﺤﺒ‪‬ﻭ ﹶﻨ ‪‬ﻪ َﺃﺫِﱠﻟﺔٍ ‪‬‬
‫ﺤﺒ‪ ‬ﻬ ‪‬ﻡ ‪‬ﻭ ‪‬ﻴ ِ‬
‫ﻑ ‪‬ﻴ ْﺄﺘِﻲ ﺍﻟﹼﻠ ‪‬ﻪ ﺒِ ﹶﻘ ‪‬ﻭﻡٍ ‪‬ﻴ ِ‬
‫ﺩِﻴ ِﻨ ِﻪ ﹶﻓﺴ‪ ‬ﻭ ﹶ‬
‫‪‬‬ ‫ﻋﻠِـﻴ ‪‬ﻡ‬
‫ﻀ ُل ﺍﻟﹼﻠ ِﻪ ‪‬ﻴ ْﺅ ِﺘﻴ ِﻪ ﻤ‪‬ﻥ ‪‬ﻴﺸﹶﺎ ‪‬ﺀ ﻭ‪‬ﺍﻟﹼﻠ ‪‬ﻪ ﻭ‪‬ﺍﺴِـ ‪‬ﻊ ‪‬‬
‫ﺴﺒِﻴ ِل ﺍﻟﹼﻠ ِﻪ ﻭ‪ ‬ﹶﻻ ﻴ‪‬ﺨﹶﺎﻓﹸﻭﻥ‪ ‬ﹶﻟ ‪‬ﻭﻤ‪ ‬ﹶﺔ ﻵ ِﺌ ٍﻡ ﹶﺫﻟِﻙ‪ ‬ﹶﻓ ‪‬‬
‫ﻓِﻲ ‪‬‬
‫] ﺍﻟﻤﺎﺌﺩﺓ ‪ ، [ 54 :‬ﻫﺫﻩ ﺍﻵﻴﺔ ﻤﻥ ﺁﻴﺎﺕ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺘﻲ ﺃﺨﺒﺭﺕ ﺒﻤﺎ ﺴﻴﻜﻭﻥ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒل ﻭﺠـﺎﺀﺕ‬
‫‪‬‬ ‫ﺼﻴﻐﺘﻬﺎ ﺒﺴﻭﻑ ‪ ،‬ﻭﻴﻭﻀﺢ ﺍﻟﻘﺭﻁﺒﻲ ﺫﻟﻙ ﺍﻹﻋﺠﺎﺯ ﺒﻘﻭﻟﻪ " ﻫﺫﺍ ﻤﻥ ﺍﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﻨﺒـﻲ‬
‫ﺇﺫ ﺃﺨﺒﺭ ﻋﻥ ﺍﺭﺘﺩﺍﺩﻫﻡ ﻭﻟﻡ ﻴﻜﻥ ﺫﻟﻙ ﻓﻲ ﻋﻬﺩﻩ ‪ ،‬ﻭﻜﺎﻥ ﺫﻟﻙ ﻏﻴﺒﹰﺎ ‪ ،‬ﻓﻜﺎﻥ ﻋﻠﻰ ﻤﺎ ﺃﺨﺒﺭ ﺒﻌﺩ ﻤﺩﺓ ‪،‬‬
‫)‪ ، (84‬ﻭﺍﻟﻭﺍﻗﻊ ﺃﻜﺩ ﺍﺭﺘﺩﺍﺩ ﺒﻌﺽ ﺍﻟﻌﺭﺏ ‪ ،‬ﻓﻌﻨﺩﻤﺎ ﻟﺤﻕ ﺍﻟﻨﺒـﻲ‬ ‫"‬
‫ﻭﺃﻫل ﺍﻟﺭﺩﺓ ﻜﺎﻨﻭﺍ ﺒﻌﺩ ﻤﻭﺘﻪ ‪‬‬
‫ـ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ـ ﺒﺎﻟﺭﻓﻴﻕ ﺍﻷﻋﻠﻰ ﺍﺭﺘﺩ ﺍﻟﻜﺜﻴﺭ ﻤﻨﻬﻡ ﺇﻤﺎ ﺒﺴﺒﺏ ﻤﻭﺕ ﺍﻟﻨﺒﻲ ﻭﺇﻤﺎ ﺒﺴﺒﺏ‬
‫ﻭﺤﺎﺭﺒﻬﻡ ‪،‬ﻭﻗﻴل ﻫﺫﺍ ﻤﻥ ﺍﻟﻜﺎﺌﻨﺎﺕ‬ ‫ﺍﻤﺘﻨﺎﻋﻬﻡ ﻋﻥ ﺩﻓﻊ ﺍﻟﺯﻜﺎﺓ ‪ ،‬ﻭﺘﺼﺩﻯ ﻟﻬﻡ ﺍﻟﺼﺩﻴﻕ ﺃﺒﻭ ﺒﻜﺭ ‪‬‬
‫ﺍﻟﺘﻲ ﺃﺨﺒﺭ ﻋﻨﻬﺎ ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﻓﻘﺩ ﺭﻭﻱ ﺃﻨﻪ ﺍﺭﺘﺩ ﻋﻥ ﺍﻻﺴﻼﻡ ﺇﺤـﺩﻯ ﻋـﺸﺭﺓ ﻓﺭﻗـﺔ )‪ ، (85‬ﻭﻤـﻥ‬
‫ﺍﻟﻤﻔﺴﺭﻴﻥ ﺍﻟﻤﺤﺩﺜﻴﻥ ﻤﻥ ﺤﻤل ﺍﻵﻴﺔ ﻋﻠﻰ ﺃﻨﻬﺎ ﻭﻋﻴﺩ ﻭﺘﻬﺩﻴﺩ )‪ ، (86‬ﻭﺍﻵﻴﺔ ﻤﺤﺘﻤﻠﺔ ﻟﻜﻼ ﺍﻟﻨـﻭﻋﻴﻥ ‪،‬‬
‫ﻓﻬﻲ ﺇﺨﺒﺎﺭ ﺒﻐﻴﺏ ﻭﻫﻲ ﻤﻥ ﺩﻻﺌل ﺍﻹﻋﺠﺎﺯ ‪ ،‬ﻭﻴﻤﻜﻥ ﺃﻥ ﺘﻜﻭﻥ ﻭﻋﻴﺩﹰﺍ ﻟﻤﻥ ﻴﺭﺘﺩ ‪ ،‬ﺒﻴﺩ ﺃﻨﻨﺎ ﻨـﺭﻯ‬
‫ﺃﻥ ﺍﻟﺭﺃﻱ ﺍﻷﻭل ﻫﻭ ﺃﻗﺭﺏ ﻟﻤﺎ ﻴﺩل ﻋﻠﻴﻪ ﺍﻟﻨﻘل ﻤﻥ ﺍﺭﺘﺩﺍﺩ ﺒﻌﺽ ﺍﻟﻘﺒﺎﺌل ‪.‬‬

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 ‫ﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﺜﺎﻨﻴﺔ ﻟﻶﻴﺎﺕ ﺍﻟﺩﺍﻟﺔ ﻋﻠﻰ ﺍﻻﺴﺘﻘﺒﺎل ﻓﻲ ‪....‬‬

‫ﻓﺎﻟﻘﺭﺁﻥ ﻤﻌﺠﺯ ﺒﻜل ﻤﺎ ﻓﻴﻪ ﻟﻴﺩل ﻋﻥ ﺼﺩﻕ ﻨﺒﻭﺓ ﺍﻟﻨﺒﻲ ﻤﺤﻤﺩ ‪ ‬ﻭﻤـﻥ ﺃﻤﺜﻠـﺔ ﺩﻻﺌـل‬
‫ﻕ ‪‬ﻭﻓِـﻲ ﺃَﻨﻔﹸـﺴِﻬِ ‪‬ﻡ‬
‫ﺴ ﹸﻨﺭِﻴ ِﻬ ‪‬ﻡ ﺁﻴ‪‬ﺎ ِﺘﻨﹶﺎ ﻓِﻲ ﺍﻵﻓﹶﺎ ِ‬
‫‪‬‬ ‫ـ‪‬‬ ‫ﺍﻹﻋﺠﺎﺯ ﺍﻟﻤﺭﺘﺒﻁﺔ ﺒﺎﻻﺴﺘﻘﺒﺎل ﻗﻭﻟﻪ ـ ﺴﺒﺤﺎﻨﻪ‬
‫] ﻓـﺼﻠﺕ ‪، [ 53 :‬‬ ‫‪‬‬ ‫ﻲﺀٍ ﺸﹶـﻬِﻴ ‪‬ﺩ‬
‫ﺸ ‪‬‬
‫ﻋﻠﹶﻰ ﹸﻜلﱢ ﹶ‬
‫ﻙ َﺃﻨﱠ ‪‬ﻪ ‪‬‬
‫ﻑ ِﺒ ‪‬ﺭ ‪‬ﺒ ‪‬‬
‫ﻕ َﺃﻭ‪ ‬ﹶﻟ ‪‬ﻡ ‪‬ﻴ ﹾﻜ ِ‬
‫ﺤﱡ‬‫ﺤﺘﱠﻰ ﻴ‪ ‬ﹶﺘﺒ‪ ‬ﻴﻥ‪ ‬ﹶﻟ ‪‬ﻬ ‪‬ﻡ َﺃﻨﱠ ‪‬ﻪ ﺍ ﹾﻟ ‪‬‬
‫‪‬‬
‫ﻭﻫﺫﻩ ﺍﻵﻴﺔ ﻤﻥ ﺁﻴﺎﺕ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺘﻲ ﺘﻭﻀﺢ ﻭﺘﺒﻴ‪‬ﻥ ﻤﺎ ﻴﻜﻭﻥ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒل ﻤﻥ ﺁﻴﺎﺕ ﻭﺩﻻﻻﺕ ﺴﻭﺍﺀ‬
‫ـ ‪ ‬ﺴ ﹸﻨﺭِﻴ ِﻬ ‪‬ﻡ ‪‬‬ ‫ﻤﺎ ﻴﻜﺸﻑ ﻓﻲ ﺍﻵﻓﺎﻕ ﺃﻭ ﻓﻲ ﺍﻷﻨﻔﺱ ‪ ،‬ﻭﻜل ﺫﻟﻙ ﺃﻭﺤﺘﻪ ﺍﻵﻴﺔ ﺒﻘﻭﻟﻪ ـ ﺴﺒﺤﺎﻨﻪ‬
‫ﻥ ﺍﻵﻴﺎﺕ ﻫﻲ ﺍﻨﺘﺼﺎﺭ ﺩﻴﻨﻪ ﻓﻲ ﺁﻓﺎﻕ ﺍﻟﺩﻨﻴﺎ ﻓﻲ ﺒﻼﺩ‬
‫ﺍﻟﺩﺍﻟﺔ ﻋﻠﻰ ﺍﻻﺴﺘﻘﺒﺎل ‪ ،‬ﻭﻴﻘﻭل ﺍﻟﺯﻤﺨﺸﺭﻱ " ﺇ ‪‬‬
‫ﺍﻟﻤﺸﺭﻕ ﻭﺍﻟﻤﻐﺭﺏ ﻋﻤﻭﻤﹰﺎ ﻭﻓﻲ ﺒﺎﺤﺔ ﺍﻟﻌﺭﺏ ﺨﺼﻭﺼﹰﺎ ﻤﻥ ﺍﻟﻔﺘﻭﺡ ﺍﻟﺘﻲ ﻟﻡ ﻴﺘﻴﺴﺭ ﺃﻤﺜﺎﻟﻬﺎ ﻷﺤـﺩ‬
‫ﻤﻥ ﺨﻠﻔﺎﺀ ﺍﻷﺭﺽ ﻗﺒﻠﻬﻡ ‪ ،‬ﻭﺇﺠﺭﺍﺌﻪ ﺃﻤﻭﺭﹰﺍ ﺨﺎﺭﺠﺔ ﻤﻥ ﺍﻟﻤﻌﻬﻭﺩ ﺨﺎﺭﻗﺔ ﻟﻠﻌﺎﺩﺍﺕ ‪ ،‬ﻭﻨﺸﺭ ﺩﻋـﻭﺓ‬
‫" ﺃﻱ‬ ‫ﺍﻹﺴﻼﻡ ﻓﻲ ﺍﻷﻗﻁﺎﺭ ﺍﻟﻤﻌﻤﻭﺭﺓ ﺒﺒﺴﻁ ﺩﻭﻟﺘﻪ ﻓﻲ ﺃﻗﺎﺼﻴﻬﺎ " )‪ ، (87‬ﻭﻗﻭﻟﻪ ‪ ‬ﻓِﻲ ﺃَﻨﻔﹸـﺴِﻬِ ‪‬ﻡ ‪‬‬
‫ﻤﺎ ﺍﺸﺘﻤﻠﺕ ﻋﻠﻴﻪ ﺃﺒﺩﺍﻨﻬﻡ ﻤﻥ ﺒﺩﻴﻊ ﺁﻴﺎﺕ ﺍﷲ ﻭﻋﺠﺎﺌﺏ ﺼﻨﻌﻪ ﻭﺒﺎﻫﺭ ﻗﺩﺭﺘـﻪ " )‪ ، (88‬ﻭﻗﻴـل ﻓـﻲ‬
‫ﺼﻴﻐﺔ ﺍﻻﺴﺘﻘﺒﺎل ﺴﻨﺭﻴﻬﻡ " ﺴﻴﻁﻠﻌﻬﻡ ﺍﷲ ﻋﻠﻰ ﺒﺭﺍﻫﻴﻥ ﻭﺤﺩﺍﻨﻴﺘﻪ ﻭﻗﺩﺭﺘﻪ ﻓﻲ ﺃﻗﻁـﺎﺭ ﺍﻟـﺴﻤﻭﺍﺕ‬
‫ﻭﺍﻷﺭﺽ ﻭﻴﺭﻴﻬﻡ ﺒﺩﻴﻊ ﺼﻨﻌﺔ ﻭﻋﺠﻴﺏ ﺨﻠﻘﻪ ﻭﻴﻜﺸﻑ ﻟﻬﻡ ﻤﺎ ﻓﻲ ﺃﻨﻔﺴﻬﻡ ﻤـﻥ ﺃﺴـﺭﺍﺭ ﺍﻟﻘـﺩﺭﺓ‬
‫ﺼﺎﺩﻕ‬ ‫ﻭﻋﺠﺎﺌﺏ ﺍﻟﺘﻜﻭﻴﻥ ﻤﺎ ﻴﺒﻬﺭ ﺍﻟﻌﻘﻭل ﺤﺘﻰ ﻴﺘﺒﻴﻥ ﻟﻜل ﺸﺎﻙ ﺃﻥ ﺍﻟﻘﺭﺁﻥ ﺤﻕ ﻭﺃﻥ ﺍﻟﺭﺴﻭل ‪‬‬
‫" )‪. (89‬‬
‫‪ 8‬ـ ﺁﻴﺎﺕ ﺍﻟﺘﻌﻠﻴﻡ ﺍﻟﻭﺍﺭﺩﺓ ﺒﺼﻴﻐﺔ ﺍﻻﺴﺘﻘﺒﺎل ‪:‬‬
‫ﺕ ﺼﻴﻐﺔ ﺍﺴﺘﻘﺒﺎل ‪ ،‬ﻭﻴﺭﺍﺩ ﺒﻬﺎ ﺍﻟﺘﻌﻠﻴﻡ ‪ ،‬ﻜﻤﺎ ﻴﺒﺩﻭ ﻟﻲ ‪ ،‬ﻭﺘﻠﻙ ﺍﻵﻴﺔ ﻓﻲ ﺴـﻭﺭﺓ‬
‫ﻭﺭﺩ ﹸ‬
‫ﺙ ﺴ‪‬ـﻜﹶﻨﺘﹸﻡ ﻤ‪‬ـﻥ ‪‬ﻭﺠ‪‬ـ ِﺩ ﹸﻜ ‪‬ﻡ ﻭ‪ ‬ﹶﻻ ﺘﹸـﻀ‪‬ﺎﺭ‪‬ﻭ ‪‬ﻫﻥ‪‬‬
‫ﺤ ‪‬ﻴ ﹸ‬
‫ﻥ ‪‬‬
‫ﺴ ِﻜﻨﹸﻭ ‪‬ﻫﻥ‪ِ ‬ﻤ ‪‬‬
‫َﺃ ‪‬‬ ‫ﺍﻟﻁﻼﻕ ﻓﻲ ﻗﻭﻟﻪ ـ ﺴﺒﺤﺎﻨﻪ ـ ‪‬‬
‫ﻥ ﹶﻟﻜﹸـ ‪‬ﻡ‬
‫ﻥ َﺃ ‪‬ﺭﻀ‪‬ـ ‪‬ﻌ ‪‬‬
‫ﺤ ‪‬ﻤ ﹶﻠ ‪‬ﻬﻥ‪ ‬ﹶﻓ ِﺈ ‪‬‬
‫ﻥ ‪‬‬
‫ﻀ ‪‬ﻌ ‪‬‬
‫ﺤﺘﱠﻰ ‪‬ﻴ ‪‬‬
‫ﻥ ‪‬‬
‫ﺤ ‪‬ﻤ ٍل ﹶﻓﺄَﻨ ِﻔﻘﹸﻭﺍ ﻋ‪ ‬ﹶﻠ ‪‬ﻴﻬِ ‪‬‬
‫ﻥ ‪‬ﻭﺇِﻥ ﹸﻜﻥ‪ ‬ﺃُﻭ ﹶﻻﺕِ ‪‬‬
‫ﻀﻴ‪‬ﻘﹸﻭﺍ ﻋ‪ ‬ﹶﻠ ‪‬ﻴﻬِ ‪‬‬
‫ِﻟ ﹸﺘ ‪‬‬
‫‪‬‬ ‫ﻀ ‪‬ﻊ ﻟﹶـ ‪‬ﻪ ُﺃﺨﹾـﺭ‪‬ﻯ‬
‫ﺴ ﹸﺘ ‪‬ﺭ ِ‬
‫ﻑ ‪‬ﻭﺇِﻥ ﹶﺘﻌ‪‬ﺎﺴ‪‬ـ ‪‬ﺭ ﹸﺘ ‪‬ﻡ ﻓﹶـ ‪‬‬
‫ﻓﹶﺂﺘﹸﻭ ‪‬ﻫﻥ‪ُ ‬ﺃﺠ‪‬ﻭ ‪‬ﺭ ‪‬ﻫﻥ‪ ‬ﻭ ْﺃ ﹶﺘﻤِـﺭ‪‬ﻭﺍ ‪‬ﺒﻴ‪‬ـ ﹶﻨﻜﹸﻡ ِﺒ ‪‬ﻤﻌ‪‬ـﺭ‪‬ﻭ ٍ‬
‫] ﺍﻟﻁﻼﻕ ‪ ، [ 6 :‬ﻓﺎﻵﻴﺔ ﻭﻀ‪‬ﺤﺕ ﻭﺒﻴ‪‬ﻨﺕ ﺃﻥ ﻋﻠﻰ ﺍﻟﺯﻭﺝ ﺃﻥ ﻴﺴﻜﻥ ﺯﻭﺠﺘﻪ ﺒﺎﻟﺴﻜﻥ ﺍﻟﻼﺌﻕ ﻭﻟﻜﻥ‬
‫ﺒﻘﺩﺭ ﺍﻻﺴﺘﻁﺎﻋﺔ ‪ ،‬ﻭﻗﺩ ﻨﻬﺕ ﻋﻥ ﺍﻹﻀﺭﺍﺭ ﺒﺎﻟﺯﻭﺠﺔ ﻤﻥ ﺃﺠل ﺍﻟﺘﻀﻴﻴﻕ ﻋﻠﻴﻬﺎ ‪ ،‬ﻤﻠﺤﻅـﹰﺎ ﺁﺨـﺭ‬
‫ﻤﻔﺎﺩﻩ ﺃﻥ ﺍﻟﻤﺭﺃﺓ ﻓﻲ ﺤﺎﻟﺔ ﺤﻤﻠﻬﺎ ﻋﻠﻰ ﺍﻟﺯﻭﺝ ﺃﻥ ﻴﻨﻔﻕ ﻋﻠﻴﻬﺎ ﺇﻟﻰ ﺃﻥ ﺘﻀﻊ ‪ ،‬ﻭﻓﻲ ﺤﺎﻟﺔ ﺍﻟﺨـﻼﻑ‬
‫ﻴﻨﺒﻪ ﺍﻟﻘﺭﺁﻥ ﻭﺒﺄﺴﻠﻭﺏ ﺘﻌﻠﻴﻤﻲ ﺒﺼﻴﻐﺔ ﺍﻻﺴﺘﻘﺒﺎل ﺃﻥ ﺘﺭﻀﻊ ﺍﻟﻁﻔـل ﺍﻤـﺭﺃﺓ ﺃﺨـﺭﻯ ‪ ،‬ﻓـﻨﻠﺤﻅ‬
‫ﺘﻭﺠﻴﻬﺎﺕ ﻭﺘﻌﻠﻴﻤﺎﺕ ﻗﺭﺁﻨﻴﺔ ﺭﺒﺎﻨﻴﺔ ‪ ،‬ﻤﻥ ﺃﺠل ﺴﻌﺎﺩﺓ ﺍﻟﻔﺭﺩ ﻭﺍﻟﻤﺠﺘﻤﻊ ‪ .‬ﻭﻴﻘﻭل ﺍﻟﺭﺍﺯﻱ ﻫﺫﺍ ﺒﻴـﺎﻥ‬
‫ﻼ ‪ ،‬ﻭﺇﻥ ﻜﺎﻨـﺕ ﻤﻁﻠﻘـﺔ ﺃﻭ‬
‫ﺤﻜﻡ ﺍﻟﻤﻁﻠﻘﺔ ﺍﻟﺒﺎﺌﻨﺔ ﻷﻥ ﺍﻟﺭﺠﻌﻴﺔ ﺘﺴﺘﺤﻕ ﺍﻟﻨﻔﻘﺔ ﻭﺇﻥ ﻟﻡ ﺘﻜﻥ ﺤـﺎﻤ ﹰ‬
‫ﻼ )‪. (90‬‬
‫ﻻ ﺃﻥ ﺘﻜﻭﻥ ﺤﺎﻤ ﹰ‬
‫ﻤﺨﺘﻠﻌﺔ ﻓﻼ ﻨﻔﻘﺔ ﻟﻬﺎ ﺇ ﹼ‬
‫ﻭﻗﺎل ﺍﻟﻘﺭﻁﺒﻲ ‪ " :‬ﺇﻥ ﺘﻌﺎﺴﺭﺘﻡ ﺃﻱ ﻓﻲ ﺍﺠﺭﺓ ﺍﻟﺭﻀـﺎﻉ ﻓـﺄﺒﻰ ﺍﻟـﺯﻭﺝ ﺃﻥ ﻴﻌﻁـﻲ ﺍﻷﻡ‬
‫ﺭﻀﺎﻋﻬﺎ ﻭﺃﺒﺕ ﺍﻷﻡ ﺃﻥ ﺘﺭﻀﻌﻪ ﻓﻠﻴﺱ ﻟﻪ ﺍﻜﺭﺍﻫﻬﺎ ‪ ،‬ﻭﻟﻴﺴﺘﺄﺠﺭ ﻤﺭﻀﻌﺔ ﻏﻴﺭ ﺃﻤﻪ " )‪ ، (91‬ﻭﻗﻴـل‬
‫ﺃﻨﻬﺎ ﺨﺒﺭ ﺒﻤﻌﻨﻰ ﺍﻷﻤﺭ ‪ ،‬ﺃﻱ ﻓﻠﻴﺴﺘﺭﻀﻊ ﻟﻭﻟـﺩ ِﻩ ﻤﺭﻀـﻌﺔ‬ ‫ﻓﻲ ﺍﻵﻴﺔ ‪ ‬ﹶﻓﺴ‪ ‬ﹸﺘ ‪‬ﺭﻀِ ‪‬ﻊ ﹶﻟ ‪‬ﻪ ُﺃ ﹾﺨﺭ‪‬ﻯ ‪‬‬

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 ‫ﻗﺎﺴﻡ ﻓﺘﺤﻲ ﺴﻠﻴﻤﺎﻥ‬

‫ﺃﺨﺭﻯ " )‪ . (92‬ﻭﻗﺩ ﺃﻁﻠﻘﻨﺎ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﻨﻭﻉ ﺍﻻﺴﺘﻘﺒﺎﻟﻲ ﺃﻨﻪ ﺘﻌﻠﻴﻤﻲ ﻭﺇﻥ ﻟﻡ ﺃﻗﻑ ﻋﻠـﻰ ﺃﺤـﺩ ﻤـﻥ‬
‫ﺍﻟﻤﻔﺴﺭﻴﻥ ﺼﺭ‪‬ﺡ ﺒ ِﻪ ﻭﻫﻭ ﻴﻌﺭﺽ ﻟﻶﻴﺔ ‪.‬‬
‫ﺽ ‪‬ﻭﻤ‪‬ﻥ ﻓِﻴﻬ‪‬ﺎ ﺇِﻥ ﻜﹸﻨ ﹸﺘ ‪‬ﻡ ﹶﺘ ‪‬ﻌ ﹶﻠﻤ‪‬ﻭ ‪‬ﻥ‪‬‬ ‫ﻭﻤﻥ ﺍﻟﺸﻭﺍﻫﺩ ﻓﻲ ﻗﻭﻟﻪ ـ ﺴﺒﺤﺎﻨﻪ ـ ‪  :‬ﻗﹸل ﱢﻟ ‪‬ﻤ ِ‬
‫ﻥ ﺍ َﻷ ‪‬ﺭ ‪‬‬
‫ﺵ ﺍ ﹾﻟ ‪‬ﻌﻅِـﻴ ِﻡ‪‬‬ ‫ﺏ ﺍ ﹾﻟﻌ‪‬ـ ‪‬ﺭ ِ‬‫ﺴ ‪‬ﺒ ِﻊ ‪‬ﻭ ‪‬ﺭ ‪‬‬
‫ﺕ ﺍﻟـ ‪‬‬ ‫ﺴ ‪‬ﻤﻭ‪‬ﺍ ِ‬‫ﺏ ﺍﻟـ ‪‬‬ ‫ﻥ‪ ‬ﹸﻗ ْل ﻤ‪‬ﻥ ‪‬ﺭ ‪‬‬ ‫ﻥ ِﻟﱠﻠ ِﻪ ﹸﻗ ْل َﺃ ﹶﻓﻠﹶﺎ ﹶﺘ ﹶﺫ ﱠﻜﺭ‪‬ﻭ ‪‬‬
‫ﺴ ‪‬ﻴﻘﹸﻭﻟﹸﻭ ‪‬‬‫‪‬‬
‫ﻋ ﹶﻠﻴ‪‬ـ ِﻪ ﺇِﻥ‬
‫ﻲﺀٍ ‪‬ﻭ ‪‬ﻫ ‪‬ﻭ ‪‬ﻴﺠِﻴ ‪‬ﺭ ﻭ‪ ‬ﹶﻻ ‪‬ﻴﺠ‪‬ﺎ ‪‬ﺭ ‪‬‬
‫ﺸ ‪‬‬ ‫ﺕ ﹸﻜلﱢ ﹶ‬ ‫ﻥ‪ ‬ﹸﻗ ْل ﻤ‪‬ﻥ ِﺒ ‪‬ﻴ ِﺩ ِﻩ ‪‬ﻤ ﹶﻠﻜﹸﻭ ﹸ‬ ‫ﻼ ﹶﺘ ﱠﺘﻘﹸﻭ ‪‬‬‫ﻥ ِﻟﱠﻠ ِﻪ ﹸﻗ ْل َﺃ ﹶﻓ ﹶ‬‫ﺴ ‪‬ﻴ ﹸﻘﻭﻟﹸﻭ ‪‬‬
‫‪‬‬
‫] ﺍﻟﻤﺅﻤﻨﻭﻥ ‪ 84 :‬ـ ‪ ، [ 89‬ﻓﺜﻼﺜﺔ ﺃﺴﺌﻠﺔ‬ ‫‪‬‬ ‫ﻥ‬
‫ﺤﺭ‪‬ﻭ ‪‬‬
‫ﺴ‪‬‬‫ﻥ ِﻟﱠﻠ ِﻪ ﹸﻗ ْل ﹶﻓ َﺄﻨﱠﻰ ﹸﺘ ‪‬‬ ‫ﻥ‪ ‬‬
‫ﺴ ‪‬ﻴﻘﹸﻭﻟﹸﻭ ‪‬‬ ‫ﻜﹸﻨ ﹸﺘ ‪‬ﻡ ﹶﺘ ‪‬ﻌ ﹶﻠﻤ‪‬ﻭ ‪‬‬
‫ﺍﻷﺠﺎﺒﺔ ﻋﻨﻬﺎ ﻜﻠﻬﺎ ﺒﺼﻴﻐﺔ ﺍﻻﺴﺘﻘﺒﺎل ‪ ،‬ﻭﻴﻘﻭل ﺍﻟﻘﺭﻁﺒﻲ ‪ " :‬ﻗل ﻴﺎ ﻤﺤﻤﺩ ﺠﻭﺍﺒﹰﺎ ﻟﻬﻡ ﻋﻤ‪‬ﺎ ﻗـﺎﻟﻭﻩ ‪‬‬
‫ﺽ ‪‬ﻭﻤ‪‬ﻥ ﻓِﻴﻬ‪‬ﺎ ‪ ‬ﻴﺨﺒﺭ ﺒﺭﺒﻭﺒﻴﺘﻪ ﻭﻭﺤﺩﺍﻨﻴﺘﻪ ﻭﻤﻠﻜﻪ ﺍﻟﺫﻱ ﻻ ﻴﺯﻭل ‪ ،‬ﻭﻗﺩﺭﺘـﻪ ﺍﻟﺘـﻲ ﻻ‬ ‫ﻥ ﺍ َﻷ ‪‬ﺭ ‪‬‬
‫ﱢﻟ ‪‬ﻤ ِ‬
‫ﻥ ‪ ‬ﺃﻓﻼ ﺘﺘﻌﻅـﻭﻥ ‪،‬‬ ‫ﻥ ِﻟﱠﻠ ِﻪ ‪ ‬ﻭﻻﺒﺩ ﻟﻬﻡ ﻤﻥ ﺫﻟﻙ ‪ .‬ﻓـ ‪ ‬ﹸﻗ ْل َﺃ ﹶﻓ ﹶ‬
‫ﻼ ﹶﺘ ﹶﺫ ﱠﻜﺭ‪‬ﻭ ‪‬‬ ‫ﺘﻌﻭل ﻓـ ‪ ‬‬
‫ﺴ ‪‬ﻴﻘﹸﻭﻟﹸﻭ ‪‬‬
‫ﻥ ‪ ‬ﻴ‪‬ﺭﻴﺩ ﺃﻓﻼ ﺘﺨﺎﻓﻭﻥ ‪ ،‬ﺜﻡ ﻴﻘﻭل ﺩﻟﹼﺕ ﻫﺫﻩ ﺍﻵﻴﺔ ﻋﻠـﻰ ﺠـﻭﺍﺯ‬ ‫ﻭﻓﻲ ﺴﺅﺍل ﺍﻟﺜﺎﻨﻲ ‪َ ‬ﺃ ﹶﻓ ﹶ‬
‫ﻼ ﹶﺘ ﱠﺘﻘﹸﻭ ‪‬‬
‫ﺠﺩﺍل ﺍﻟﻜﻔﺎﺭ ﻭﺇﻗﺎﻤﺔ ﺍﻟﺤﺠﺔ ﻋﻠﻴﻬﻡ " )‪ ، (93‬ﻭﻴﺭﻯ ﺍﺒﻥ ﻜﺜﻴﺭ ﺃﻥ ﺍﻵﻴﺔ ﺘﻌﻨﻲ ﻭﺘﻔﻴـﺩ ﺃﻥ ﺍﷲ ﻴﻘـﺭﺭ‬
‫ﻻ ﻫﻭ ﻭﻻ ﺘﻨﺒﻐﻲ‬
‫ﻭﺤﺩﺍﻨﻴﺘﻪ ﻭﺍﺴﺘﻘﻼﻟﻪ ﺒﺎﻟﺨﻠﻕ ﻭﺍﻟﺘﺼﺭﻑ ﻭﺍﻟﻤﻠﻙ ﻟﻴﺭﺸﺩ ‪ ،‬ﺃﻱ ﺃﻨﻪ ﺍﷲ ﺍﻟﺫﻱ ﻻ ﺇﻟﻪ ﺇ ﹼ‬
‫ﻻ ﻟﻪ ﻭﺤﺩﻩ ﻻ ﺸﺭﻴﻙ ﻟﻪ )‪ ، (94‬ﻭﻗﻭل ﺍﺒﻥ ﻜﺜﻴﺭ ﺍﻥ ﺍﷲ ﻴﺭﺸﺩ ﻫﻭ ﺃﺴﻠﻭﺏ ﻤـﻥ ﺃﺴـﺎﻟﻴﺏ‬
‫ﺍﻟﻌﺒﺎﺩﺓ ﺇ ﹼ‬
‫؟‬ ‫ﺍﻟﺘﻌﻠﻴﻡ ‪ .‬ﻭﻗﺎل ﺼﺎﺤﺏ ﺍﻟﺘﺴﻬﻴل " ﺭﺘﺏ ﻫﺫ ِﻩ ﺍﻟﺘﻭﺒﻴﺨﺎﺕ ﺒﺎﻟﺘﺩﺭﻴﺞ ﻓﻘﺎل ﺃﻭ ﹰﻻ ‪َ ‬ﺃ ﹶﻓ ﹶﻼ ﹶﺘ ﹶﺫ ﱠﻜﺭ‪‬ﻭ ‪‬ﻥ ‪‬‬
‫ﻥ ‪ ‬؟ ﻭﺫﻟﻙ ﺃﺒﻠﻎ ﻷﻥ ﻓﻴﻪ ﺯﻴﺎﺩﺓ ﺘﺨﻭﻴﻑ ‪ ،‬ﺜـﻡ ﻗـﺎل ﺜﺎﻟﺜـﺎ ‪ ‬ﻓﹶـ َﺄﻨﱠﻰ‬ ‫ﺜﻡ ﻗﺎل ﺜﺎﻨﻴﺎ ‪َ ‬ﺃ ﹶﻓ ﹶ‬
‫ﻼ ﹶﺘ ﱠﺘﻘﹸﻭ ‪‬‬
‫ﻥ ‪ ‬ﻭﻓﻴﻪ ﻤﻥ ﺍﻟﺘﻭﺒﻴﺦ ﻤﺎ ﻟﻴﺱ ﻓﻲ ﻏﻴﺭﻩ ")‪ ، (95‬ﻭﻨﺤﻥ ﻨﺭﻯ ﺃﻥ ﻫﺫﺍ ﺃﺴﻠﻭﺏ ﻤﻥ ﺃﺴﺎﻟﻴﺏ‬ ‫ﺤﺭ‪‬ﻭ ‪‬‬
‫ﺴ‪‬‬‫ﹸﺘ ‪‬‬
‫ﺍﻟﺘﻌﻠﻴﻡ ‪ ،‬ﻓﺎﻟﺘﻌﻠﻴﻡ ﻗﺩ ﻴﻜﻭﻥ ﺒﺎﻟﻠﻴﻥ ‪ ،‬ﻭﺃﺨﺭﻯ ﺒﺎﻟﺸﺩﺓ ‪ ،‬ﻭﺜﺎﻟﺜﺔ ﺒﺎﻟﺘﻭﺒﻴﺦ ﺤﺴﺏ ﻤﺎ ﻴﻘﺘﻀﻴﻪ ﺍﻟﺤـﺎل ‪.‬‬
‫ﻭﺍﷲ ﺃﻋﻠﻡ ‪.‬‬
‫ﻭﻫﻨﺎﻟﻙ ﺁﻴﺎﺕ ﺃﺨﺭﻯ ﻭﺭﺩﺕ ﺒﺼﻴﻐﺔ ﺍﻻﺴﺘﻘﺒﺎل ﻟﻡ ﺃﺘﻨﺎﻭﻟﻬﺎ ﻨﻅﺭﹰﺍ ﻟﺴﻌﺔ ﺍﻟﺒﺤﺙ ﻭﻁﻭﻟ ِﻪ ﻭﻜﺜـﺭﺓ‬
‫ﺕ ﻟﻬﺎ ‪ ،‬ﻤﻨﻬﺎ ﻤﺎ ﻭﺭﺩ ﻓﻲ ﺴﻭﺭﺓ ] ﺍﻟﻨﺴﺎﺀ ‪ [ 172 :‬ﻭ ] ﺍﻷﻋﺭﺍﻑ ‪، 127 :‬‬
‫ﺍﻟﺸﻭﺍﻫﺩ ﺍﻟﺘﻲ ﻋﺭﻀ ﹸ‬
‫‪ [ ، 182 ، 180‬ﻭ ] ﺍﻟﺘﻭﺒــﺔ ‪ [ 95 ، 42 :‬ﻭ ] ﻴــﻭﻨﺱ ‪ [ 81 :‬ﻭ ] ﻫــﻭﺩ ‪ [ 43 ، 42 :‬ﻭ‬
‫] ﺍﻹﺴﺭﺍﺀ ‪ [ 50،51 :‬ﻭ] ﺍﻟﻜﻬﻑ ‪ [ 88 ، 22،87 :‬ﻭ ] ﻤﺭﻴﻡ ‪ [ 82 :‬ﻭ ] ﺍﻟﺯﺨﺭﻑ ‪ [ 89 :‬ﻭ‬
‫] ﻤﺤﻤﺩ ‪ [ 32 ،26 :‬ﻭ ] ﺍﻟﻘﻤﺭ‪ [ 26 :‬ﻭ ] ﺍﻟﺠﻥ ‪ [ 24 :‬ﻭ ] ﺍﻟﻤﺯﻤل ‪ [ 20:‬ﻭ ] ﺍﻟﻠﻴل ‪. [10 :‬‬
‫ﺍﻵﻴﺎﺕ ﺍﻟﺩﺍﻟﺔ ﻋﻠﻰ ﺍﻻﺴﺘﻘﺒﺎل ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‬
‫ﺃ ـ ﺍﻵﻴﺎﺕ ﺍﻟﻤﺭﺘﺒﻁﺔ ﺒﺤﺭﻑ ﺍﻻﺴﺘﻘﺒﺎل ) ﺴﻴﻥ ( ‪:‬‬
‫] ﺍﻟﺒﻘﺭﺓ ‪. [ 137 :‬‬ ‫‪‬‬ ‫ﺴ ِﻤﻴ ‪‬ﻊ ﺍ ﹾﻟ ‪‬ﻌﻠِﻴ ‪‬ﻡ‬ ‫‪‬‬
‫ﺴ ‪‬ﻴ ﹾﻜﻔِﻴ ﹶﻜ ‪‬ﻬ ‪‬ﻡ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﻫ ‪‬ﻭ ﺍﻟ ‪‬‬
‫ﹶﻓ ‪‬‬ ‫‪1‬ـ‬
‫ﺱ ﻤ‪‬ﺎ ‪‬ﻭ ﱠﻻ ‪‬ﻫ ‪‬ﻡ ﻋ‪‬ﻥ ﻗِ ‪‬ﺒ ﹶﻠﺘِﻬِ ‪‬ﻡ ‪ ] ‬ﺍﻟﺒﻘﺭﺓ ‪. [ 142 :‬‬ ‫ﻥ ﺍﻟﻨﱠﺎ ِ‬ ‫ﺴ ﹶﻔﻬ‪‬ﺎﺀ ِﻤ ‪‬‬ ‫‪ ‬‬
‫ﺴ ‪‬ﻴﻘﹸﻭ ُل ﺍﻟ ‪‬‬ ‫‪2‬ـ‬
‫ﻥ ‪ ] ‬ﺁل ﻋﻤﺭﺍﻥ ‪. [ 144 :‬‬ ‫ﺠﺯِﻱ ﺍﻟﹼﻠ ‪‬ﻪ ﺍﻟﺸﱠﺎ ِﻜﺭِﻴ ‪‬‬ ‫‪ ‬ﻭ ‪‬‬
‫ﺴ ‪‬ﻴ ‪‬‬ ‫‪3‬ـ‬
‫ﺏ ‪ ] ‬ﺁل ﻋﻤﺭﺍﻥ ‪. [ 151 :‬‬ ‫ﻋ ‪‬‬ ‫ﻥ ﹶﻜ ﹶﻔﺭ‪‬ﻭ ﹾﺍ ﺍﻟ ‪‬ﺭ ‪‬‬‫ﺏ ﺍﱠﻟﺫِﻴ ‪‬‬
‫ﺴ ﹸﻨ ﹾﻠﻘِﻲ ﻓِﻲ ﹸﻗﻠﹸﻭ ِ‬ ‫‪ ‬‬ ‫‪4‬ـ‬

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 ‫ﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﺜﺎﻨﻴﺔ ﻟﻶﻴﺎﺕ ﺍﻟﺩﺍﻟﺔ ﻋﻠﻰ ﺍﻻﺴﺘﻘﺒﺎل ﻓﻲ ‪....‬‬

‫‪‬‬ ‫ﺏ ﻤ‪‬ـﺎ ﻗﹶـﺎﻟﹸﻭ ﹾﺍ ‪‬ﻭﻗﹶـ ﹾﺘ ﹶﻠ ‪‬ﻬ ‪‬ﻡ ﺍﻷَﻨ ِﺒﻴ‪‬ـﺎ ‪‬ﺀ‬

‫ﺴ ﹶﻨ ﹾﻜﺘﹸ ‪‬‬
‫ﺨﻠﹸﻭ ﹾﺍ ِﺒ ِﻪ ‪‬ﻴ ‪‬ﻭ ‪‬ﻡ ﺍ ﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻤ ِﺔ ‪ /‬‬
‫ﻥ ﻤ‪‬ﺎ ‪‬ﺒ ِ‬
‫ﻁ ‪‬ﻭﻗﹸﻭ ‪‬‬
‫ﺴ ‪‬ﻴ ﹶ‬
‫‪‬‬ ‫‪‬‬ ‫‪ 5‬ـ‬
‫] ﺁل ﻋﻤﺭﺍﻥ ‪ 180 :‬ـ ‪. [ 181‬‬
‫ﻥ‬
‫ﺼ ﹶﻠ ‪‬ﻭ ‪‬‬
‫ﺴﻴ‪‬ـ ‪‬‬
‫ﻥ ﻓِﻲ ‪‬ﺒﻁﹸﻭ ِﻨ ِﻬ ‪‬ﻡ ﻨﹶـﺎﺭﹰﺍ ‪‬ﻭ ‪‬‬
‫ﻅﻠﹾﻤ ﹰﺎ ِﺇ ﱠﻨﻤ‪‬ﺎ ‪‬ﻴ ْﺄ ﹸﻜﻠﹸﻭ ‪‬‬
‫ﻥ َﺃ ‪‬ﻤﻭ‪‬ﺍ َل ﺍ ﹾﻟ ‪‬ﻴﺘﹶﺎﻤ‪‬ﻰ ﹸ‬
‫ﻥ ‪‬ﻴ ْﺄ ﹸﻜﻠﹸﻭ ‪‬‬
‫ﻥ ﺍﱠﻟﺫِﻴ ‪‬‬
‫ِﺇ ‪‬‬ ‫‪‬‬ ‫‪ 6‬ـ‬
‫ﺴﻌِﻴﺭﹰﺍ ‪ ] ‬ﺍﻟﻨﺴﺎﺀ ‪. [ 10 :‬‬
‫‪‬‬
‫ﻥ ﺃَﻥ ‪‬ﻴ ْﺄ ‪‬ﻤﻨﹸﻭ ﹸﻜ ‪‬ﻡ ‪‬ﻭ ‪‬ﻴ ْﺄ ‪‬ﻤﻨﹸﻭ ﹾﺍ ﹶﻗ ‪‬ﻭ ‪‬ﻤ ‪‬ﻬ ‪‬ﻡ ‪ ] ‬ﺍﻟﻨﺴﺎﺀ ‪. [ 91 :‬‬
‫ﻥ ‪‬ﻴﺭِﻴﺩ‪‬ﻭ ‪‬‬
‫ﺨﺭِﻴ ‪‬‬
‫ﻥﺁﹶ‬
‫ﺠﺩ‪‬ﻭ ‪‬‬
‫ﺴ ﹶﺘ ِ‬
‫‪‬‬ ‫‪‬‬ ‫‪7‬ـ‬
‫ﺕ ‪ ] ‬ﺍﻟﻨﺴﺎﺀ ‪. [ 122 :‬‬ ‫ﺠﻨﱠﺎ ٍ‬
‫ﺨﹸﻠ ‪‬ﻬ ‪‬ﻡ ‪‬‬
‫ﺴ ﹸﻨ ‪‬ﺩ ِ‬
‫ﺕ ‪‬‬‫ﺤﺎ ِ‬‫ﻋ ِﻤﻠﹸﻭ ﹾﺍ ﺍﻟﺼ‪‬ﺎ ِﻟ ‪‬‬ ‫ﻥ ﺁ ‪‬ﻤﻨﹸﻭ ﹾﺍ ‪‬ﻭ ‪‬‬ ‫‪ ‬ﻭ‪‬ﺍﱠﻟﺫِﻴ ‪‬‬ ‫‪8‬ـ‬
‫ﻋﻅِﻴﻤ ﹰﺎ ‪ ] ‬ﺍﻟﻨﺴﺎﺀ ‪. [ 162 :‬‬ ‫ﺴ ﹸﻨ ْﺅﺘِﻴ ِﻬ ‪‬ﻡ َﺃﺠ‪‬ﺭﹰﺍ ‪‬‬ ‫‪ ‬‬ ‫‪9‬ـ‬
‫ﺠﻤِﻴﻌ ﹰﺎ ‪ ] ‬ﺍﻟﻨﺴﺎﺀ ‪. [ 172 :‬‬ ‫ﺤﺸﹸ ‪‬ﺭ ‪‬ﻫ ‪‬ﻡ ِﺇﻟﹶﻴ ِﻪ ‪‬‬ ‫ﺴ ‪‬ﻴ ‪‬‬‫‪ ‬ﹶﻓ ‪‬‬ ‫‪ 10‬ـ‬
‫ﻀلٍ ‪ ] ‬ﺍﻟﻨﺴﺎﺀ ‪. [ 175 :‬‬ ‫ﺤ ‪‬ﻤ ٍﺔ ﻤ‪ ‬ﹾﻨ ‪‬ﻪ ﻭ‪ ‬ﹶﻓ ‪‬‬ ‫ﺨﹸﻠ ‪‬ﻬ ‪‬ﻡ ﻓِﻲ ‪‬ﺭ ‪‬‬ ‫‪ ‬ﹶﻓ ‪‬‬
‫ﺴ ‪‬ﻴ ‪‬ﺩ ِ‬ ‫‪ 11‬ـ‬
‫ﻋﻠِﻴ ‪‬ﻡ ‪ ] ‬ﺍﻷﻨﻌﺎﻡ ‪. [ 139 :‬‬ ‫ﺤﻜِﻴ ‪‬ﻡ ‪‬‬ ‫ﺼ ﹶﻔ ‪‬ﻬ ‪‬ﻡ ِﺇﻨﱠ ‪‬ﻪ ِ‬
‫ﺠﺯِﻴ ِﻬ ‪‬ﻡ ‪‬ﻭ ‪‬‬ ‫ﺴ ‪‬ﻴ ‪‬‬‫‪ ‬‬ ‫‪ 12‬ـ‬
‫ﺤﻴِـﻲ ِﻨﺴ‪‬ﺎﺀ ‪‬ﻫ ‪‬ﻡ ‪ ] ‬ﺍﻷﻋﺭﺍﻑ ‪. [ 127 :‬‬ ‫ﺴ ﹶﺘ ‪‬‬ ‫‪ ‬ﻗﹶﺎ َل ‪‬‬
‫ﺴ ﹸﻨ ﹶﻘﺘﱢ ُل َﺃ ‪‬ﺒﻨﹶﺎﺀ ‪‬ﻫ ‪‬ﻡ ‪‬ﻭ ﹶﻨ ‪‬‬ ‫‪ 13‬ـ‬
‫ﻥ ﻴ‪ ‬ﹶﺘ ﹶﻜﺒ‪‬ـﺭ‪‬ﻭﻥ‪ ]  ‬ﺍﻷﻋـﺭﺍﻑ ‪:‬‬
‫ﻲ ﺍﻟﱠـﺫِﻴ ‪‬‬‫ﻥ ﺁﻴ‪‬ﺎ ِﺘ ‪‬‬‫ﻋ‪‬‬ ‫ﻑ ‪‬‬ ‫ﺼﺭِ ﹸ‬‫ﺴﻘِﻴﻥ‪ / ‬ﺴ‪َ ‬ﺄ ‪‬‬ ‫ﺴُﺄﺭِﻴ ﹸﻜ ‪‬ﻡ ﺩ‪‬ﺍ ‪‬ﺭ ﺍ ﹾﻟﻔﹶﺎ ِ‬ ‫‪ ‬‬ ‫‪ 14‬ـ‬
‫‪. [146 ، 145‬‬
‫ﻥ ‪ ] ‬ﺍﻷﻋﺭﺍﻑ ‪. [ 156 :‬‬
‫ﻥ ‪‬ﻴ ﱠﺘﻘﹸﻭ ‪‬‬
‫ﺴ َﺄ ﹾﻜ ﹸﺘ ‪‬ﺒﻬ‪‬ﺎ ِﻟﱠﻠﺫِﻴ ‪‬‬
‫ﹶﻓ ‪‬‬ ‫‪‬‬ ‫‪ 15‬ـ‬
‫ﻥ ‪ ] ‬ﺍﻷﻋﺭﺍﻑ ‪. [ 161 :‬‬ ‫ﺴﻨِﻴ ‪‬‬‫ﺤ ِ‬ ‫ﺴ ﹶﻨﺯِﻴ ‪‬ﺩ ﺍ ﹾﻟ ‪‬ﻤ ‪‬‬ ‫‪ ‬‬ ‫‪ 16‬ـ‬
‫ﺴ ‪‬ﻴ ﹾﻐ ﹶﻔ ‪‬ﺭ ﹶﻟﻨﹶﺎ ‪ ] ‬ﺍﻷﻋﺭﺍﻑ ‪. [ 169 :‬‬ ‫ﻥ ‪‬‬ ‫‪ ‬ﻭ ‪‬ﻴﻘﹸﻭﻟﹸﻭ ‪‬‬ ‫‪ 17‬ـ‬
‫ﻥ ‪ ] ‬ﺍﻷﻋﺭﺍﻑ ‪. [ 180 :‬‬ ‫ﻥ ﻤ‪‬ﺎ ﻜﹶﺎﻨﹸﻭ ﹾﺍ ‪‬ﻴ ‪‬ﻌ ‪‬ﻤﻠﹸﻭ ‪‬‬ ‫ﺠ ‪‬ﺯ ‪‬ﻭ ‪‬‬ ‫‪ ‬‬
‫ﺴ ‪‬ﻴ ‪‬‬ ‫‪ 18‬ـ‬
‫ﻥ ‪ ] ‬ﺍﻷﻋﺭﺍﻑ ‪. [ 182 :‬‬ ‫ﺙ ﹶﻻ ‪‬ﻴ ‪‬ﻌ ﹶﻠﻤ‪‬ﻭ ‪‬‬ ‫ﺤ ‪‬ﻴ ﹸ‬‫ﻥ ‪‬‬ ‫ﺠﻬ‪‬ﻡ ‪‬ﻤ ‪‬‬ ‫ﺴ ﹶﺘ ‪‬ﺩ ِﺭ ‪‬‬
‫ﺴ ﹶﻨ ‪‬‬‫‪ ‬‬ ‫‪ 19‬ـ‬
‫ﺏ ‪ ] ‬ﺍﻷﻨﻔﺎل ‪. [ 12 :‬‬ ‫ﻋ ‪‬‬ ‫ﻥ ﹶﻜ ﹶﻔﺭ‪‬ﻭ ﹾﺍ ﺍﻟ ‪‬ﺭ ‪‬‬ ‫ﺏ ﺍﱠﻟﺫِﻴ ‪‬‬ ‫ﺴُﺄ ﹾﻟﻘِﻲ ﻓِﻲ ﹸﻗﻠﹸﻭ ِ‬ ‫‪ ‬‬ ‫‪ 20‬ـ‬
‫ﺠ ﹶﻨﺎ ‪ ] ‬ﺍﻟﺘﻭﺒﺔ ‪. [ 42 :‬‬ ‫ﺨﺭ‪ ‬‬‫ﻁ ‪‬ﻌﻨﹶﺎ ﹶﻟ ﹶ‬‫ﺴ ﹶﺘ ﹶ‬‫ﻥ ﺒِﺎﻟﹼﻠ ِﻪ ﹶﻟﻭِ ﺍ ‪‬‬ ‫ﺤ ِﻠﻔﹸﻭ ‪‬‬ ‫ﺴ ‪‬ﻴ ‪‬‬‫‪ ‬ﻭ ‪‬‬ ‫‪ 21‬ـ‬
‫ﻀﻠِﻪِ ‪ ] ‬ﺍﻟﺘﻭﺒﺔ ‪. [ 59 :‬‬ ‫ﺴ ‪‬ﻴ ْﺅﺘِﻴﻨﹶﺎ ﺍﻟﹼﻠ ‪‬ﻪ ﻤِﻥ ﹶﻓ ‪‬‬ ‫ﺴ ‪‬ﺒﻨﹶﺎ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬‬ ‫ﺤ ‪‬‬ ‫‪ ‬ﻭﻗﹶﺎﻟﹸﻭ ﹾﺍ ‪‬‬ ‫‪ 22‬ـ‬
‫ﺤ ‪‬ﻤ ‪‬ﻬ ‪‬ﻡ ﺍﻟﹼﻠ ‪‬ﻪ ‪ ] ‬ﺍﻟﺘﻭﺒﺔ ‪. [ 71 :‬‬ ‫ﺴ ‪‬ﻴ ‪‬ﺭ ‪‬‬ ‫ﻙ ‪‬‬ ‫‪ُ ‬ﺃ ‪‬ﻭﻟﹶـ ِﺌ ‪‬‬ ‫‪ 23‬ـ‬
‫ﺏ َﺃﻟِﻴ ‪‬ﻡ ‪ ] ‬ﺍﻟﺘﻭﺒﺔ ‪. [ 90 :‬‬ ‫ﻋﺫﹶﺍ ‪‬‬ ‫ﻥ ﹶﻜ ﹶﻔﺭ‪‬ﻭ ﹾﺍ ِﻤ ﹾﻨ ‪‬ﻬ ‪‬ﻡ ‪‬‬ ‫ﺏ ﺍﱠﻟﺫِﻴ ‪‬‬ ‫ﺴ ‪‬ﻴﺼِﻴ ‪‬‬ ‫‪ ‬‬ ‫‪ 24‬ـ‬
‫ﻥ ﺒِﺎﻟﹼﻠ ِﻪ ‪ ] ‬ﺍﻟﺘﻭﺒﺔ ‪. [ 95 ، 94 :‬‬
‫ﺤ ِﻠﻔﹸﻭ ‪‬‬
‫ﺴ ‪‬ﻴ ‪‬‬
‫ﺴ ‪‬ﻴﺭ‪‬ﻯ ﺍﻟﹼﻠ ‪‬ﻪ ﻋ‪‬ﻤ‪ ‬ﹶﻠ ﹸﻜ ‪‬ﻡ ‪‬ﻭ ‪‬ﺭﺴ‪‬ﻭﻟﹸ ‪‬ﻪ ‪ /‬‬ ‫‪ ‬ﻭ ‪‬‬ ‫‪ 25‬ـ‬
‫ﺤ ‪‬ﻤ ِﺘ ِﻪ ‪ ] ‬ﺍﻟﺘﻭﺒﺔ ‪. [ 99 :‬‬ ‫ﺨﻠﹸ ‪‬ﻬ ‪‬ﻡ ﺍﻟﹼﻠ ‪‬ﻪ ﻓِﻲ ‪‬ﺭ ‪‬‬ ‫‪ ‬‬
‫ﺴ ‪‬ﻴ ‪‬ﺩ ِ‬ ‫‪ 26‬ـ‬
‫ﻥ ‪ ] ‬ﺍﻟﺘﻭﺒﺔ ‪. [ 101 :‬‬ ‫ﺴ ﹸﻨ ‪‬ﻌ ﱢﺫ ‪‬ﺒﻬ‪‬ﻡ ‪‬ﻤ ‪‬ﺭ ﹶﺘ ‪‬ﻴ ِ‬ ‫‪ ‬‬ ‫‪ 27‬ـ‬
‫ﻁﻠﹸ ‪‬ﻪ ‪ ] ‬ﻴﻭﻨﺱ ‪. [ 81 :‬‬ ‫ﺴ ‪‬ﻴ ‪‬ﺒ ِ‬
‫ﻥ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬‬ ‫ﺤ ‪‬ﺭ ِﺇ ‪‬‬
‫ﺠ ْﺌﺘﹸﻡ ِﺒ ِﻪ ﺍﻟﺴ‪ ‬‬ ‫‪ ‬ﻤ‪‬ﺎ ِ‬ ‫‪ 28‬ـ‬
‫ﻥ ﺍ ﹾﻟﻤ‪‬ﺎﺀ ‪ ] ‬ﻫﻭﺩ ‪. [ 43 :‬‬ ‫ﺼ ‪‬ﻤﻨِﻲ ِﻤ ‪‬‬ ‫‪ ‬ﺴ‪‬ﺂﻭِﻱ ِﺇﻟﹶﻰ ‪‬‬
‫ﺠ ‪‬ﺒ ٍل ‪‬ﻴ ‪‬ﻌ ِ‬ ‫‪ 29‬ـ‬

‫‪204‬‬
 ‫ﻗﺎﺴﻡ ﻓﺘﺤﻲ ﺴﻠﻴﻤﺎﻥ‬

‫‪‬‬ ‫ﻙ ‪‬ﺭﺅُﻭﺴ‪‬ـ ‪‬ﻬ ‪‬ﻡ‬

‫ﻥ ِﺇ ﹶﻟﻴ‪‬ـ ‪‬‬
‫ﺴ ‪‬ﻴ ﹾﻨ ِﻐﻀ‪‬ﻭ ‪‬‬
‫ﻁﺭ‪ ‬ﹸﻜ ‪‬ﻡ َﺃ ‪‬ﻭ َل ‪‬ﻤ ‪‬ﺭ ٍﺓ ﹶﻓ ‪‬‬
‫ﹶﻓﺴ‪‬ﻴ‪‬ﻘﹸﻭﻟﹸﻭﻥ‪ ‬ﻤ‪‬ﻥ ‪‬ﻴﻌِﻴ ‪‬ﺩﻨﹶﺎ ﹸﻗ ِل ﺍﱠﻟﺫِﻱ ﹶﻓ ﹶ‬ ‫‪‬‬ ‫‪ 30‬ـ‬
‫] ﺍﻹﺴﺭﺍﺀ ‪. [ 50 :‬‬
‫ﻼ ﹶﺜ ﹲﺔ ﺭ‪‬ﺍ ِﺒ ‪‬ﻌ ‪‬ﻬ ‪‬ﻡ ﹶﻜ ﹾﻠ ‪‬ﺒ ‪‬ﻬ ‪‬ﻡ ‪ ] ‬ﺍﻟﻜﻬﻑ ‪. [ 22 :‬‬
‫ﻥ ﹶﺜ ﹶ‬
‫ﺴ ‪‬ﻴﻘﹸﻭﻟﹸﻭ ‪‬‬
‫‪‬‬ ‫‪ 31‬ـ ‪‬‬
‫ﻥ َﺃ ‪‬ﻤ ِﺭﻨﹶﺎ ‪‬ﻴﺴ‪‬ﺭﹰﺍ ‪ ] ‬ﺍﻟﻜﻬﻑ ‪. [ 88 :‬‬ ‫ﺴ ﹶﻨﻘﹸﻭ ُل ﹶﻟ ‪‬ﻪ ِﻤ ‪‬‬ ‫‪ 32‬ـ ‪ ‬ﻭ ‪‬‬
‫ﻑ ﺠ‪‬ﻨﺩﹰﺍ ‪ ] ‬ﻤﺭﻴﻡ ‪. [ 75 :‬‬ ‫ﻀﻌ‪ ‬ﹸ‬ ‫ﺸ ‪‬ﺭ ‪‬ﻤﻜﹶﺎﻨﺎﹰ ﻭ‪َ‬ﺃ ‪‬‬ ‫ﻥ ‪‬ﻫ ‪‬ﻭ ﹶ‬ ‫ﻥ ‪‬ﻤ ‪‬‬ ‫‪ 33‬ـ ‪ ‬ﹶﻓ ‪‬‬
‫ﺴ ‪‬ﻴ ‪‬ﻌ ﹶﻠﻤ‪‬ﻭ ‪‬‬
‫ﺏ ‪‬ﻤ ‪‬ﺩﹰﺍ ‪ ] ‬ﻤﺭﻴﻡ ‪. [ 79 :‬‬ ‫ﻥ ﺍ ﹾﻟ ‪‬ﻌﺫﹶﺍ ِ‬
‫ﺏ ﻤ‪‬ﺎ ‪‬ﻴﻘﹸﻭ ُل ‪‬ﻭ ﹶﻨ ‪‬ﻤﺩ‪ ‬ﹶﻟ ‪‬ﻪ ِﻤ ‪‬‬ ‫ﺴ ﹶﻨ ﹾﻜﺘﹸ ‪‬‬
‫ﻼ ‪‬‬ ‫‪ 34‬ـ ‪ ‬ﹶﻜ ﱠ‬
‫ﻀ ‪‬ﺩﹰﺍ ‪ ] ‬ﻤﺭﻴﻡ ‪. [ 82 :‬‬ ‫ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻡ ِ‬
‫ﻥ ‪‬‬‫ﻥ ِﺒ ِﻌﺒ‪‬ﺎ ‪‬ﺩ ِﺘ ِﻬ ‪‬ﻡ ‪‬ﻭ ‪‬ﻴﻜﹸﻭﻨﹸﻭ ‪‬‬‫ﺴ ‪‬ﻴ ﹾﻜ ﹸﻔﺭ‪‬ﻭ ‪‬‬‫ﻼ ‪‬‬ ‫‪ 35‬ـ ‪ ‬ﹶﻜ ﱠ‬
‫ﻥ ‪‬ﻭ ‪‬ﺩﹰﺍ ‪ ] ‬ﻤﺭﻴﻡ ‪. [ 96 :‬‬ ‫ﺤ ‪‬ﻤ ‪‬‬‫ﺠ ‪‬ﻌ ُل ﹶﻟ ‪‬ﻬ ‪‬ﻡ ﺍﻟﺭ‪ ‬‬ ‫‪ 36‬ـ ‪ ‬‬
‫ﺴ ‪‬ﻴ ‪‬‬
‫ﻥ ‪ ] ‬ﺍﻷﻨﺒﻴﺎﺀ ‪. [ 37 :‬‬ ‫ﺠﻠﹸﻭ ِ‬ ‫ﺴ ﹶﺘ ‪‬ﻌ ِ‬
‫ﻼ ﹶﺘ ‪‬‬ ‫ﺴُﺄﺭِﻴ ﹸﻜ ‪‬ﻡ ﺁﻴ‪‬ﺎﺘِﻲ ﹶﻓ ﹶ‬ ‫‪ 37‬ـ ‪ ‬‬
‫ﻥ ِﻟﱠﻠ ِﻪ ﻗﹸـ ْل‬
‫ﺴ ‪‬ﻴﻘﹸﻭﻟﹸﻭ ‪‬‬
‫ﻥ‪ /‬‬ ‫ﻼ ﹶﺘ ﱠﺘﻘﹸﻭ ‪‬‬
‫ﻥ ِﻟﱠﻠ ِﻪ ﹸﻗ ْل ﺃَﻓ ﹶ‬
‫ﺴ ‪‬ﻴﻘﹸﻭﻟﹸﻭ ‪‬‬‫ﻥ‪ /‬‬ ‫ﻼ ﹶﺘ ﹶﺫ ﱠﻜﺭ‪‬ﻭ ‪‬‬ ‫ﻥ ِﻟﱠﻠ ِﻪ ﹸﻗ ْل َﺃ ﹶﻓ ﹶ‬‫ﺴ ‪‬ﻴﻘﹸﻭﻟﹸﻭ ‪‬‬ ‫‪ 38‬ـ ‪ ‬‬
‫ﻥ ‪ ] ‬ﺍﻟﻤﺅﻤﻨﻭﻥ ‪. [ 89 ، 87 ، 85 :‬‬ ‫ﺤﺭ‪‬ﻭ ‪‬‬ ‫ﺴ‪‬‬ ‫ﹶﻓ َﺄﻨﱠﻰ ﹸﺘ ‪‬‬
‫ﻥ ‪ ] ‬ﺍﻟﺸﻌﺭﺍﺀ ‪. [ 62 :‬‬ ‫ﺴ ‪‬ﻴ ‪‬ﻬﺩِﻴ ِ‬
‫ﻲ ‪‬ﺭﺒ‪‬ﻲ ‪‬‬ ‫ﻥ ‪‬ﻤ ِﻌ ‪‬‬ ‫ﻼ ِﺇ ‪‬‬‫‪ 39‬ـ ‪ ‬ﻗﹶﺎ َل ﹶﻜ ﱠ‬
‫ﻥ ‪ ] ‬ﺍﻟﺭﻭﻡ ‪. [ 3 :‬‬ ‫ﺴ ‪‬ﻴ ﹾﻐ ِﻠﺒ‪‬ﻭ ‪‬‬
‫ﻏ ﹶﻠﺒِﻬِ ‪‬ﻡ ‪‬‬ ‫‪ 40‬ـ ‪ ‬ﻭﻫ‪‬ﻡ ﻤ‪‬ﻥ ‪‬ﺒ ‪‬ﻌ ِﺩ ﹶ‬
‫ﻥ ﻤ‪‬ﺎ َﺃﻗﹸﻭ ُل ﹶﻟ ﹸﻜ ‪‬ﻡ ‪ ] ‬ﻏﺎﻓﺭ ‪. [ 44 :‬‬ ‫ﺴ ﹶﺘ ﹾﺫ ﹸﻜﺭ‪‬ﻭ ‪‬‬‫‪ 41‬ـ ‪ ‬ﹶﻓ ‪‬‬
‫ﻕ ‪ ] ‬ﻓﺼﻠﺕ ‪. [ 53 :‬‬ ‫ﺴ ﹸﻨﺭِﻴ ِﻬ ‪‬ﻡ ﺁﻴ‪‬ﺎ ِﺘﻨﹶﺎ ﻓِﻲ ﺍﻵﻓﹶﺎ ِ‬ ‫‪ 42‬ـ ‪ ‬‬

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 ‫ﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﺜﺎﻨﻴﺔ ﻟﻶﻴﺎﺕ ﺍﻟﺩﺍﻟﺔ ﻋﻠﻰ ﺍﻻﺴﺘﻘﺒﺎل ﻓﻲ ‪....‬‬

‫] ﻤﺤﻤﺩ ‪. [ 5 :‬‬ ‫ﺼِﻠ ‪‬ﺢ ﺒ‪‬ﺎﹶﻟ ‪‬ﻬ ‪‬ﻡ ‪‬‬‫ﺴ ‪‬ﻴ ‪‬ﻬﺩِﻴ ِﻬ ‪‬ﻡ ‪‬ﻭ ‪‬ﻴ ‪‬‬ ‫‪ 43‬ـ ‪ ‬‬
‫ﺽ ﺍ َﻷ ‪‬ﻤﺭِ ‪ ] ‬ﻤﺤﻤﺩ ‪. [ 26 :‬‬ ‫ﺴ ﹸﻨﻁِﻴ ‪‬ﻌ ﹸﻜ ‪‬ﻡ ﻓِﻲ ‪‬ﺒ ‪‬ﻌ ِ‬ ‫‪ 44‬ـ ‪ ‬‬
‫ﻋﻤ‪‬ﺎ ﹶﻟ ‪‬ﻬ ‪‬ﻡ ‪ ] ‬ﻤﺤﻤﺩ ‪. [ 32 :‬‬ ‫ﻁ َﺃ ‪‬‬‫ﺤ ِﺒ ﹸ‬ ‫ﺴ ‪‬ﻴ ‪‬‬‫ﺸﻴ‪‬ﺌ ﹰﺎ ‪‬ﻭ ‪‬‬
‫ﻀﺭ‪‬ﻭﺍ ﺍﻟﱠﻠ ‪‬ﻪ ﹶ‬ ‫‪ 45‬ـ ‪ ‬ﻟﹶﻥ ‪‬ﻴ ‪‬‬
‫ﺴ ﹶﺘ ﹾﻐ ِﻔ ‪‬ﺭ ﹶﻟﻨﹶﺎ … ‪ ] ‬ﺍﻟﻔﺘﺢ ‪. [ 11 :‬‬ ‫ﺏ … ﻓﹶﺎ ‪‬‬ ‫ﻋﺭ‪‬ﺍ ِ‬ ‫ﻥ ﺍ َﻷ ‪‬‬ ‫ﻥ ِﻤ ‪‬‬
‫ﺨﱠﻠﻔﹸﻭ ‪‬‬‫ﺴ ‪‬ﻴﻘﹸﻭ ُل ﹶﻟﻙ‪ ‬ﺍ ﹾﻟ ‪‬ﻤ ﹶ‬ ‫‪ 46‬ـ ‪ ‬‬
‫‪ 47‬ـ ‪ ‬ﺴ ‪‬ﻴﻘﹸﻭ ُل ﺍ ﹾﻟ ‪‬ﻤ ﹶﺨﱠﻠﻔﹸﻭ ‪‬ﻥ ِﺇﺫﹶﺍ ﺍﻨ ﹶﻁﹶﻠ ﹾﻘ ﹸﺘ ‪‬ﻡ ِﺇﻟﹶﻰ ‪‬ﻤﻐﹶﺎ ِﻨ ‪‬ﻡ ِﻟ ﹶﺘ ْﺄ ﹸﺨﺫﹸﻭﻫ‪‬ﺎ … ﹶﻓﺴ‪‬ﻴ‪‬ﻘﹸﻭﻟﹸﻭﻥ‪ ‬ﺒ ْل ﹶﺘ ‪‬ﺤ ‪‬ﺴﺩ‪‬ﻭ ﹶﻨﻨﹶﺎ ‪‬‬
‫] ﺍﻟﻔﺘﺢ ‪. [ 15 :‬‬
‫] ﺍﻟﻘﻤﺭ‪، 26 :‬‬ ‫‪ ‬ﺴ ‪‬ﻴ ‪‬ﻌﹶﻠﻤ‪‬ﻭ ‪‬ﻥ ﻏﹶﺩﹰﺍ ‪‬ﻤ ِﻥ ﺍ ﹾﻟ ﹶﻜﺫﱠﺍ ‪‬ﺏ ﺍ َﻷ ِﺸ ‪‬ﺭ ‪ /‬ﺴ ‪‬ﻴ ‪‬ﻬ ‪‬ﺯ ‪‬ﻡ ﺍ ﹾﻟ ‪‬ﺠ ‪‬ﻤ ‪‬ﻊ ‪‬ﻭ ‪‬ﻴ ‪‬ﻭﻟﱡﻭ ‪‬ﻥ ﺍﻟ ‪‬ﺩ ‪‬ﺒ ‪‬ﺭ ‪‬‬ ‫‪ 48‬ـ‬
‫‪. [ 45‬‬
‫] ﺍﻟﻁﻼﻕ ‪. [ 6 :‬‬‫‪ ‬ﻭﺇِﻥ ﹶﺘﻌ‪‬ﺎ ‪‬ﺴ ‪‬ﺭ ﹸﺘ ‪‬ﻡ ﹶﻓﺴ‪ ‬ﹸﺘ ‪‬ﺭﻀِ ‪‬ﻊ ﹶﻟ ‪‬ﻪ ُﺃ ﹾﺨﺭ‪‬ﻯ ‪‬‬ ‫‪ 49‬ـ‬
‫ﻥ ‪ ] ‬ﺍﻟﻤﻠﻙ ‪. [ 29 :‬‬ ‫ﻀﻠﹶﺎ ٍل ‪‬ﻤﺒِﻴ ٍ‬ ‫ﻥ ‪‬ﻫ ‪‬ﻭ ﻓِﻲ ‪‬‬ ‫ﻥ ‪‬ﻤ ‪‬‬ ‫ﺴ ﹶﺘ ‪‬ﻌ ﹶﻠﻤ‪‬ﻭ ‪‬‬‫‪ ‬ﹶﻓ ‪‬‬ ‫‪ 50‬ـ‬
‫ﻥ ‪ ] ‬ﺍﻟﻘﻠﻡ ‪. [ 5 :‬‬ ‫ﺼﺭ‪‬ﻭ ‪‬‬ ‫‪ ‬ﹶﻓﺴ‪ ‬ﹸﺘ ‪‬ﺒﺼِ ‪‬ﺭ ‪‬ﻭ ‪‬ﻴ ‪‬ﺒ ِ‬ ‫‪ 51‬ـ‬
‫ﻥ ‪ ] ‬ﺍﻟﻘﻠﻡ ‪. [ 44 :‬‬ ‫ﺙ ﹶﻻ ‪‬ﻴ ‪‬ﻌ ﹶﻠﻤ‪‬ﻭ ‪‬‬ ‫ﺤ ‪‬ﻴ ﹸ‬
‫ﻥ ‪‬‬ ‫ﺠﻬ‪‬ﻡ ‪‬ﻤ ‪‬‬ ‫ﺴ ﹶﺘ ‪‬ﺩ ِﺭ ‪‬‬ ‫‪ ‬‬
‫ﺴ ﹶﻨ ‪‬‬ ‫‪ 52‬ـ‬
‫ﻑ ﻨﹶﺎﺼِﺭﺍﹰ ‪ ] ‬ﺍﻟﺠﻥ ‪. [ 24 :‬‬ ‫ﻀ ‪‬ﻌ ﹸ‬‫ﻥ َﺃ ‪‬‬ ‫ﻥ ‪‬ﻤ ‪‬‬ ‫ﺴ ‪‬ﻴ ‪‬ﻌ ﹶﻠﻤ‪‬ﻭ ‪‬‬‫‪ ‬ﹶﻓ ‪‬‬ ‫‪ 53‬ـ‬
‫ﻼ ‪ ] ‬ﺍﻟﻤﺯﻤل ‪. [ 5 :‬‬ ‫ﺴ ﹸﻨ ﹾﻠﻘِﻲ ﻋ‪ ‬ﹶﻠ ‪‬ﻴﻙ‪ ‬ﹶﻗ ‪‬ﻭﻻﹰ ﹶﺜﻘِﻴ ﹰ‬ ‫‪ِ ‬ﺇﻨﱠﺎ ‪‬‬ ‫‪ 54‬ـ‬
‫ﻥ ﻤِﻨﻜﹸﻡ ‪‬ﻤ ‪‬ﺭﻀ‪‬ﻰ ‪ ] ‬ﺍﻟﻤﺯﻤل ‪. [ 20 :‬‬ ‫ﺴ ‪‬ﻴﻜﹸﻭ ‪‬‬ ‫ﻋ ِﻠ ‪‬ﻡ ﺃَﻥ ‪‬‬ ‫‪ ‬‬ ‫‪ 55‬ـ‬
‫ﺼﻠِﻴ ِﻪ ﺴ‪ ‬ﹶﻘﺭ‪ ]  ‬ﺍﻟﻤﺩﺜﺭ ‪. [ 26 :‬‬ ‫ﺴُﺄ ‪‬‬ ‫‪ ‬‬ ‫‪ 56‬ـ‬
‫ﻥ ‪ ] ‬ﺍﻟﻨﺒﺄ ‪ 4 :‬ـ ‪. [ 5‬‬ ‫ﺴ ‪‬ﻴ ‪‬ﻌ ﹶﻠﻤ‪‬ﻭ ‪‬‬
‫ﻥ‪ ‬ﹸﺜﻡ‪ ‬ﹶﻜ ‪‬ﺭ ‪‬‬ ‫ﺴ ‪‬ﻴ ‪‬ﻌ ﹶﻠﻤ‪‬ﻭ ‪‬‬ ‫ﻼ ‪‬‬ ‫‪ ‬ﹶﻜ ﱠ‬ ‫‪ 57‬ـ‬
‫ـ‬ ‫ﺠ ﱠﻨ ‪‬ﺒﻬ‪‬ﺎ ﺍ ّﻷ ﹾﺘﻘﹶﻰ ‪ ] ‬ﺍﻟﻠﻴل‪7 :‬‬
‫ﺴ ‪‬ﻴ ‪‬‬
‫ﺴﺭ‪‬ﻯ … ‪‬ﻭ ‪‬‬ ‫ﺴ ﹸﻨ ‪‬ﻴﺴ‪ ‬ﺭ ‪‬ﻩ ِﻟ ﹾﻠ ‪‬ﻌ ‪‬‬
‫ﺴﺭ‪‬ﻯ … ﹶﻓ ‪‬‬ ‫‪ ‬ﹶﻓ ‪‬‬
‫ﺴ ﹸﻨ ‪‬ﻴﺴ‪ ‬ﺭ ‪‬ﻩ ِﻟ ﹾﻠ ‪‬ﻴ ‪‬‬ ‫‪ 58‬ـ‬
‫‪. [ 17‬‬
‫‪ ‬ﺴ ﹶﻨ ‪‬ﺩ ‪‬ﻉ ﺍﻟ ‪‬ﺯﺒ‪‬ﺎﻨِﻴ‪ ‬ﹶﺔ ‪‬‬
‫] ﺍﻟﻌﻠﻕ ‪. [ 18 :‬‬ ‫‪ 59‬ـ‬
‫ﺕ ﹶﻟﻬ‪‬ﺏٍ ‪ ] ‬ﺍﻟﻤﺴﺩ ‪. [ 3 :‬‬
‫ﺼﻠﹶﻰ ﻨﹶﺎﺭﺍﹰ ﺫﹶﺍ ﹶ‬ ‫ﺴ ‪‬ﻴ ‪‬‬ ‫‪ ‬‬ ‫‪ 60‬ـ‬
‫ﺏ ـ ﺍﻵﻴﺎﺕ ﺍﻟﻤﺭﺘﺒﻁﺔ ﺒﺤﺭﻑ ﺍﻻﺴﺘﻘﺒﺎل ) ﺴﻭﻑ ( ‪:‬‬
‫ﻅﻠﹾﻤـ ﹰﺎ‬
‫ﻙ ﻋ‪‬ـ ‪‬ﺩﻭ‪‬ﺍﻨ ﹰﺎ ‪‬ﻭ ﹸ‬
‫‪‬ﻭﻤ‪‬ﻥ ‪‬ﻴ ﹾﻔ ‪‬ﻌ ْل ﹶﺫﻟِـ ‪‬‬ ‫‪ ‬ﻭ‪ ‬ﹶﻻ ﹶﺘ ﹾﻘ ﹸﺘﻠﹸﻭ ﹾﺍ ﺃَﻨ ﹸﻔ ‪‬ﺴ ﹸﻜ ‪‬ﻡ ِﺇ ‪‬ﻥ ﺍﻟﹼﻠ ‪‬ﻪ ﻜﹶﺎ ‪‬ﻥ ِﺒ ﹸﻜ ‪‬ﻡ ‪‬ﺭﺤِﻴﻤﹰﺎ ‪‬‬ ‫‪1‬ـ‬
‫] ﺍﻟﻨﺴﺎﺀ ‪. [ 30 :‬‬ ‫ﺼﻠِﻴ ِﻪ ﻨﹶﺎﺭﺍﹰ ‪‬‬
‫ﻑ ﹸﻨ ‪‬‬
‫ﹶﻓﺴ‪ ‬ﻭ ﹶ‬
‫ﺨ ‪‬ﺭ ِﺓ ‪‬ﻭﻤ‪‬ﻥ ‪‬ﻴﻘﹶﺎ ِﺘ ْل ﻓِـﻲ ﺴ‪‬ـﺒِﻴ ِل‬
‫ﺤﻴ‪‬ﺎ ﹶﺓ ﺍﻟ ‪‬ﺩ ﹾﻨﻴ‪‬ﺎ ﺒِﺎﻵ ِ‬
‫ﻥ ﺍ ﹾﻟ ‪‬‬
‫ﺸﺭ‪‬ﻭ ‪‬‬
‫ﻥ ‪‬ﻴ ﹾ‬
‫ﺴﺒِﻴ ِل ﺍﻟﹼﻠ ِﻪ ﺍﱠﻟﺫِﻴ ‪‬‬
‫ﹶﻓ ﹾﻠ ‪‬ﻴﻘﹶﺎ ِﺘ ْل ﻓِﻲ ‪‬‬ ‫‪‬‬ ‫‪ 2‬ـ‬
‫] ﺍﻟﻨﺴﺎﺀ ‪. [ 73 :‬‬ ‫ﻑ ﹸﻨ ْﺅﺘِﻴ ِﻪ َﺃﺠ‪‬ﺭﹰﺍ ‪‬ﻋﻅِﻴﻤﹰﺎ ‪‬‬ ‫ﺏ ﹶﻓﺴ‪ ‬ﻭ ﹶ‬
‫ﺍﻟﹼﻠ ِﻪ ﹶﻓ ‪‬ﻴ ﹾﻘ ﹶﺘ ْل ﺃَﻭ ‪‬ﻴ ﹾﻐ ِﻠ ‪‬‬
‫ﺱ‬
‫ﻥ ﺍﻟﻨﱠﺎ ِ‬
‫ﻼﺡٍ ‪‬ﺒ ‪‬ﻴ ‪‬‬
‫ﺼﹶ‬
‫ﻑ َﺃ ‪‬ﻭ ﺇِ ‪‬‬
‫ﻥ َﺃﻤ‪‬ﺭ‪ ‬ﺒِﺼ‪‬ﺩ‪ ‬ﹶﻗﺔٍ َﺃ ‪‬ﻭ ‪‬ﻤ ‪‬ﻌﺭ‪‬ﻭ ٍ‬
‫ﺠﻭ‪‬ﺍ ‪‬ﻫ ‪‬ﻡ ِﺇ ﱠﻻ ‪‬ﻤ ‪‬‬
‫ﺨ ‪‬ﻴﺭ‪ ‬ﻓِﻲ ﹶﻜﺜِﻴ ٍﺭ ﻤ‪‬ﻥ ﱠﻨ ‪‬‬ ‫‪ ‬ﱠﻻ ﹶ‬ ‫‪ 3‬ـ‬
‫ﻋﻅِﻴﻤ ﹰﺎ ‪] ‬ﺍﻟﻨﺴﺎﺀ‪. [114:‬‬ ‫ﻑ ﹸﻨ ْﺅﺘِﻴ ِﻪ َﺃﺠ‪‬ﺭﹰﺍ ‪‬‬ ‫ﺕ ﺍﻟﹼﻠ ِﻪ ﹶﻓﺴ‪ ‬ﻭ ﹶ‬‫ﻙ ﺍ ‪‬ﺒ ﹶﺘﻐﹶﺎﺀ ‪‬ﻤ ‪‬ﺭﻀ‪‬ﺎ ِ‬ ‫‪‬ﻭﻤ‪‬ﻥ ‪‬ﻴ ﹾﻔ ‪‬ﻌ ْل ﹶﺫ ِﻟ ‪‬‬

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 ‫ﻗﺎﺴﻡ ﻓﺘﺤﻲ ﺴﻠﻴﻤﺎﻥ‬

‫ﻑ ﻴ‪‬ـ ْﺅﺘِﻴ ِﻬ ‪‬ﻡ‬

‫ﻙ ﺴ‪‬ـ ‪‬ﻭ ﹶ‬
‫ﻥ َﺃﺤ‪‬ﺩٍ ‪‬ﻤ ﹾﻨ ‪‬ﻬ ‪‬ﻡ ُﺃ ‪‬ﻭﻟﹶــ ِﺌ ‪‬‬
‫ﺴ ِﻠ ِﻪ ‪‬ﻭ ﹶﻟ ‪‬ﻡ ‪‬ﻴ ﹶﻔ ‪‬ﺭﻗﹸﻭ ﹾﺍ ‪‬ﺒ ‪‬ﻴ ‪‬‬
‫ﻥ ﺁ ‪‬ﻤﻨﹸﻭ ﹾﺍ ﺒِﺎﻟﹼﻠ ِﻪ ‪‬ﻭ ‪‬ﺭ ‪‬‬
‫ﻭ‪‬ﺍﱠﻟﺫِﻴ ‪‬‬ ‫‪‬‬ ‫‪ 4‬ـ‬
‫] ﺍﻟﻨﺴﺎﺀ ‪. [ 152 :‬‬ ‫ُﺃﺠ‪‬ﻭ ‪‬ﺭ ‪‬ﻫ ‪‬ﻡ ‪‬ﻭﻜﹶﺎ ‪‬ﻥ ﺍﻟﹼﻠ ‪‬ﻪ ﹶﻏﻔﹸﻭﺭﹰﺍ ‪‬ﺭﺤِﻴﻤﹰﺎ ‪‬‬
‫ﻑ ﻴ‪‬ـ ْﺄﺘِﻲ ﺍﻟﻠﹼـ ‪‬ﻪ ِﺒﻘﹶـ ‪‬ﻭ ٍﻡ ‪‬ﻴﺤِـ ‪‬ﺒ ‪‬ﻬ ‪‬ﻡ‬
‫ﻥ ﺁ ‪‬ﻤﻨﹸﻭ ﹾﺍ ﻤ‪‬ﻥ ‪‬ﻴ ‪‬ﺭ ﹶﺘ ‪‬ﺩ ﻤِﻨ ﹸﻜ ‪‬ﻡ ﻋ‪‬ﻥ ﺩِﻴ ِﻨ ِﻪ ﹶﻓﺴ‪ ‬ﻭ ﹶ‬ ‫‪ 5‬ـ ‪ ‬ﻴ‪‬ﺎ َﺃ ‪‬ﻴﻬ‪‬ﺎ ﺍﱠﻟﺫِﻴ ‪‬‬
‫ﺤﺒ‪‬ﻭ ﹶﻨ ‪‬ﻪ ‪ ] ‬ﺍﻟﻤﺎﺌﺩﺓ ‪. [ 54 :‬‬ ‫‪‬ﻭ ‪‬ﻴ ِ‬
‫ﻥ ‪ ] ‬ﺍﻷﻨﻌﺎﻡ ‪. [ 5 :‬‬ ‫ﺴ ﹶﺘ ‪‬ﻬ ِﺯﺌُﻭ ‪‬‬‫ﻑ ‪‬ﻴ ْﺄﺘِﻴ ِﻬ ‪‬ﻡ ﺃَﻨﺒ‪‬ﺎﺀ ﻤ‪‬ﺎ ﻜﹶﺎﻨﹸﻭ ﹾﺍ ِﺒ ِﻪ ‪‬ﻴ ‪‬‬ ‫‪ 6‬ـ ‪ ‬ﹶﻓﺴ‪ ‬ﻭ ﹶ‬
‫ﻥ ‪ ] ‬ﺍﻷﻨﻌﺎﻡ ‪. [ 135 :‬‬ ‫ﻑ ﹶﺘ ‪‬ﻌ ﹶﻠﻤ‪‬ﻭ ‪‬‬
‫ﻋﻠﹶﻰ ‪‬ﻤﻜﹶﺎ ﹶﻨ ِﺘ ﹸﻜ ‪‬ﻡ ِﺇﻨﱢﻲ ﻋ‪‬ﺎ ِﻤ ٌل ﹶﻓﺴ‪ ‬ﻭ ﹶ‬ ‫‪7‬ـ ‪‬ﺍ‪‬‬
‫ﻋ ‪‬ﻤﻠﹸﻭ ﹾﺍ ‪‬‬
‫ﻑ ﹶﺘ ‪‬ﻌﹶﻠﻤ‪‬ـﻭﻥ‪ ‬‬ ‫ﺨ ِﺭﺠ‪‬ﻭ ﹾﺍ ِﻤ ﹾﻨﻬ‪‬ﺎ َﺃ ‪‬ﻫ ﹶﻠﻬ‪‬ـﺎ ﻓﹶـﺴ‪ ‬ﻭ ﹶ‬‫ﻥ ﻫ‪‬ـﺫﹶﺍ ﹶﻟ ‪‬ﻤ ﹾﻜ ‪‬ﺭ ‪‬ﻤ ﹶﻜ ‪‬ﺭ ﹸﺘﻤ‪‬ﻭ ‪‬ﻩ ﻓِﻲ ﺍ ﹾﻟ ‪‬ﻤﺩِﻴ ﹶﻨ ِﺔ ِﻟ ﹸﺘ ﹾ‬ ‫‪ 8‬ـ ‪ِ ‬ﺇ ‪‬‬
‫] ﺍﻷﻋﺭﺍﻑ ‪. [ 123 :‬‬
‫] ﻫﻭﺩ ‪. [ 93 :‬‬ ‫‪‬‬ ‫ﻥ‬
‫ﻑ ﹶﺘ ‪‬ﻌ ﹶﻠﻤ‪‬ﻭ ‪‬‬
‫ﻋﻠﹶﻰ ‪‬ﻤﻜﹶﺎ ﹶﻨ ِﺘ ﹸﻜ ‪‬ﻡ ِﺇﻨﱢﻲ ﻋ‪‬ﺎ ِﻤ ٌل ﺴ‪ ‬ﻭ ﹶ‬ ‫‪9‬ـ ‪‬‬
‫ﻋ ‪‬ﻤﻠﹸﻭ ﹾﺍ ‪‬‬
‫ﺍ‪‬‬
‫ﻲ ‪ ] ‬ﻴﻭﺴﻑ ‪. [ 98 :‬‬ ‫ﺴ ﹶﺘ ﹾﻐ ِﻔ ‪‬ﺭ ﹶﻟ ﹸﻜ ‪‬ﻡ ‪‬ﺭ ‪‬ﺒ ‪‬‬ ‫‪ 10‬ـ ‪ ‬ﻗﹶﺎ َل ﺴ‪ ‬ﻭ ﹶ‬
‫ﻑ َﺃ ‪‬‬
‫ﻼ ‪ ] ‬ﺍﻟﺭﻋﺩ ‪:‬‬
‫ﺴﹰ‬
‫ﺕ ‪‬ﻤ ‪‬ﺭ ‪‬‬
‫ﺴ ﹶ‬
‫ﻥ ﹶﻜ ﹶﻔﺭ‪‬ﻭ ﹾﺍ ﹶﻟ ‪‬‬
‫ﻋ ﹾﻘﺒ‪‬ﻰ ﺍﻟﺩ‪‬ﺍ ِﺭ‪ ‬ﻭ ‪‬ﻴ ﹸﻘﻭ ُل ﺍﱠﻟﺫِﻴ ‪‬‬‫ﻥ ‪‬‬ ‫‪ 11‬ـ ‪ ‬ﻭ‪‬ﺴ‪‬ﻴ‪ ‬ﻌ ﹶﻠ ‪‬ﻡ ﺍ ﹾﻟ ﹸﻜﻔﱠﺎ ‪‬ﺭ ِﻟ ‪‬ﻤ ‪‬‬
‫‪. [ 43‬‬
‫] ﺍﻟﻜﻬـﻑ ‪:‬‬ ‫‪‬‬ ‫ﻑ ﹸﻨ ‪‬ﻌﺫﱢ ‪‬ﺒ ‪‬ﻪ ﹸﺜﻡ‪ ‬ﻴ ‪‬ﺭﺩ‪ِ ‬ﺇﻟﹶﻰ ‪‬ﺭ ‪‬ﺒ ِﻪ ﹶﻓ ‪‬ﻴ ‪‬ﻌﺫﱢ ‪‬ﺒ ‪‬ﻪ ﻋ‪‬ﺫﹶﺍﺒﺎﹰ ﱡﻨﻜﹾﺭﹰﺍ‬
‫ﻅ ﹶﻠﻡ‪ ‬ﹶﻓﺴ‪ ‬ﻭ ﹶ‬
‫ﻗﹶﺎ َل َﺃﻤ‪‬ﺎ ﻤ‪‬ﻥ ﹶ‬ ‫‪‬‬ ‫‪ 12‬ـ‬
‫‪. [ 87‬‬
‫ﻑ ‪‬ﻴ ‪‬ﻌﹶﻠﻤ‪‬ﻭ ‪‬ﻥ ‪‬‬
‫] ﺍﻟﻌﻨﻜﺒﻭﺕ ‪. [ 66 :‬‬ ‫‪ ‬ﻭ‪‬ﻟِﻴ‪ ‬ﹶﺘﻤ‪ ‬ﱠﺘﻌ‪‬ﻭﺍ ﹶﻓﺴ‪ ‬ﻭ ﹶ‬ ‫‪ 13‬ـ‬
‫ﻥ ‪ ] ‬ﺍﻟﺯﻤﺭ ‪. [ 39 :‬‬‫ﻑ ﹶﺘ ‪‬ﻌ ﹶﻠﻤ‪‬ﻭ ‪‬‬
‫ﻋﻠﹶﻰ ‪‬ﻤﻜﹶﺎ ﹶﻨ ِﺘ ﹸﻜ ‪‬ﻡ ِﺇﻨﱢﻲ ﻋ‪‬ﺎ ِﻤ ٌل ﹶﻓﺴ‪ ‬ﻭ ﹶ‬ ‫ﻋ ‪‬ﻤﻠﹸﻭﺍ ‪‬‬ ‫‪ ‬ﻴ‪‬ﺎ ﹶﻗ ‪‬ﻭﻡِ ﺍ ‪‬‬ ‫‪ 14‬ـ‬
‫ﻥ ‪ ] ‬ﺍﻟﺯﺨﺭﻑ ‪. [ 89 :‬‬ ‫ﻑ ‪‬ﻴ ‪‬ﻌ ﹶﻠﻤ‪‬ﻭ ‪‬‬
‫ﻼ ‪‬ﻡ ﹶﻓﺴ‪ ‬ﻭ ﹶ‬ ‫ﺴﹶ‬ ‫ﻋ ﹾﻨ ‪‬ﻬ ‪‬ﻡ ‪‬ﻭ ﹸﻗ ْل ‪‬‬
‫ﺢ ‪‬‬ ‫‪ ‬ﻓﹶﺎ ‪‬‬
‫ﺼ ﹶﻔ ‪‬‬ ‫‪ 15‬ـ‬
‫ﻑ ‪‬ﻴ ‪‬ﺭﻀ‪‬ﻰ ‪ ] ‬ﺍﻟﻠﻴل ‪. [ 21 :‬‬ ‫‪ ‬ﻭ‪ ‬ﹶﻟﺴ‪ ‬ﻭ ﹶ‬ ‫‪ 16‬ـ‬
‫ﻙ ﹶﻓ ﹶﺘ ‪‬ﺭﻀ‪‬ﻰ ‪ ] ‬ﺍﻟﻀﺤﻰ ‪. [ 5 :‬‬ ‫ﻙ ‪‬ﺭ ‪‬ﺒ ‪‬‬‫ﻑ ‪‬ﻴ ‪‬ﻌﻁِﻴ ‪‬‬‫‪ ‬ﻭ‪ ‬ﹶﻟﺴ‪ ‬ﻭ ﹶ‬ ‫‪ 17‬ـ‬
‫ﻑ ﹶﺘ ‪‬ﻌ ﹶﻠﻤ‪‬ﻭﻥ ‪ ] ‬ﺍﻟﺘﻜﺎﺜﺭ ‪. [ 5 ، 4 :‬‬ ‫ﻼ ﺴ‪ ‬ﻭ ﹶ‬ ‫ﻥ ‪ ‬ﹸﺜﻡ‪ ‬ﹶﻜ ﱠ‬ ‫ﻑ ﹶﺘ ‪‬ﻌ ﹶﻠﻤ‪‬ﻭ ‪‬‬‫ﻼ ﺴ‪ ‬ﻭ ﹶ‬ ‫‪ ‬ﹶﻜ ﱠ‬ ‫‪ 18‬ـ‬
‫ﺍﻟﻬﻭﺍﻤــﺵ‬

‫)‪ (1‬ﺍﻟﻤﻐﻨﻲ ﺍﻟﻠﺒﻴﺏ ﻋﻥ ﻜﺘﺏ ﺍﻷﻋﺎﺭﻴﺏ ـ ﺍﺒﻥ ﻫﺸﺎﻡ ﺍﻷﻨﺼﺎﺭﻱ ‪ ،‬ﺝ ‪. 275 / 1‬‬
‫)‪ (2‬ﻟﺴﺎﻥ ﺍﻟﻌﺭﺏ ـ ﺍﺒﻥ ﻤﻨﻅﻭﺭ ‪ ،‬ﺝ ‪. 750 / 4‬‬
‫)‪ (3‬ﻤﻌﺎﻨﻲ ﺍﻟﻨﺤﻭ ـ ﺩ ‪ .‬ﻓﺎﻀل ﺼﺎﻟﺢ ﺍﻟﺴﺎﻤﺭﺍﺌﻲ ‪ ،‬ﺝ ‪. 21 / 4‬‬
‫)‪ (4‬ﺍﻟﻤﻔﺭﺩﺍﺕ ﻓﻲ ﻏﺭﻴﺏ ﺍﻟﻘﺭﺁﻥ ـ ﺃﺒﻲ ﺍﻟﻘﺎﺴﻡ ﺍﻟﺤﺴﻴﻥ ﺒﻥ ﻤﺤﻤﺩ ﺍﻟﻤﻌﺭﻭﻑ ﺒﺎﻟﺭﺍﻏﺏ ﺍﻷﺼﻔﻬﺎﻨﻲ‪،‬ﺹ‪. 437‬‬
‫)‪ (5‬ﺍﻟﻜﺸﺎﻑ ﻋﻥ ﺤﻘﺎﺌﻕ ﺍﻟﺘﻨﺯﻴل ﻭﻋﻴﻭﻥ ﺍﻷﻗﺎﻭﻴل ﻓﻲ ﻭﺠﻭﻩ ﺍﻟﺘﺄﻭﻴل ـ ﺃﺒﻲ ﺍﻟﻘﺎﺴﻡ ﺠﺎﺭ ﺍﷲ ﻤﺤﻤﻭﺩ ﺒﻥ ﻋﻤﺭ‬
‫ﺍﻟﺯﻤﺨﺸﺭﻱ ‪ ،‬ﺝ ‪. 315 / 1‬‬
‫)‪ (6‬ﺍﻟﺘﻔﺴﻴﺭ ﺍﻟﻜﺒﻴﺭ ﺃﻭ ﻤﻔﺎﺘﻴﺢ ﺍﻟﻐﻴﺏ ـ ﻓﺨﺭ ﺍﻟﺩﻴﻥ ﻤﺤﻤﺩ ﺒﻥ ﻋﻤﺭ ﺒﻥ ﺍﻟﺤﺴﻴﻥ ﺒﻥ ﺍﻟﺤﺴﻥ ﺒﻥ ﻋﻠﻲ ﺍﻟﺘﻤﻴﻤـﻲ‬
‫ﺍﻟﺭﺍﺯﻱ ﺍﻟﺸﺎﻓﻌﻲ ‪ ،‬ﺝ ‪. 85 / 4‬‬

‫‪207‬‬
 ‫ﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﺜﺎﻨﻴﺔ ﻟﻶﻴﺎﺕ ﺍﻟﺩﺍﻟﺔ ﻋﻠﻰ ﺍﻻﺴﺘﻘﺒﺎل ﻓﻲ ‪....‬‬

‫)‪ (7‬ﺍﻟﺠﺎﻤﻊ ﻷﺤﻜﺎﻡ ﺍﻟﻘﺭﺁﻥ ـ ﺃﺒﻲ ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺒﻥ ﺃﺤﻤﺩ ﺍﻷﻨﺼﺎﺭﻱ ﺍﻟﻘﺭﻁﺒﻲ ‪ ،‬ﺝ ‪. 143 / 1‬‬
‫)‪ (8‬ﺘﻔﺴﻴﺭ ﺍﻟﺨﺎﺯﻥ ﺍﻟﻤﺴﻤﻰ ﻟﺒﺎﺏ ﺍﻟﺘﺄﻭﻴل ﻓﻲ ﻤﻌﺎﻨﻲ ﺍﻟﺘﻨﺯﻴل ـ ﻋﻼﺀ ﺍﻟﺩﻴﻥ ﻋﻠﻲ ﺒﻥ ﻤﺤﻤـﺩ ﺒـﻥ ﺍﺒـﺭﺍﻫﻴﻡ‬
‫ﺍﻟﺒﻐﺩﺍﺩﻱ ﺍﻟﺼﻭﻓﻲ ﺍﻟﻤﻌﺭﻭﻑ ﺒﺎﻟﺨﺎﺯﻥ ‪ ،‬ﺝ ‪. 89 / 1‬‬
‫)‪ (9‬ﺘﻔﺴﻴﺭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﺤﻜﻴﻡ ﺍﻟﺸﻬﻴﺭ ﺒﺘﻔﺴﻴﺭ ﺍﻟﻤﻨﺎﺭ ـ ﻤﺤﻤﺩ ﺭﻀﺎ ﺍﻟﺸﺒﻴﺒﻲ ‪ ،‬ﺝ ‪. 486 ، 485 / 1‬‬
‫)‪ (10‬ﺇﻋﺭﺍﺏ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻭﺒﻴﺎﻨﻪ ـ ﻤﺤﻲ ﺍﻟﺩﻴﻥ ﺩﺭﻭﻴﺵ ‪ ،‬ﺝ ‪ 180 / 1‬ـ ‪. 181‬‬
‫)‪ (11‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﻤﻌﺠﻡ ﺍﻟﻤﻔﻬﺭﺱ ﻷﻟﻔﺎﻅ ﺍﻟﻘﺭﺁﻥ ـ ﻤﺤﻤﺩ ﻓﺅﺍﺩ ﻋﺒﺩ ﺍﻟﺒﺎﻗﻲ ‪ ،‬ﺹ ‪. 771‬‬
‫)‪ (12‬ﻟﺴﺎﻥ ﺍﻟﻌﺭﺏ ـ ﺍﺒﻥ ﻤﻨﻅﻭﺭ ‪ ،‬ﺝ ‪. 606 / 4‬‬
‫)‪ (13‬ﺠﺎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻋﻥ ﺘﺄﻭﻴل ﺁﻱ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻤﻌﺭﻭﻑ ﺒﺘﻔﺴﻴﺭ ﺍﻟﻁﺒﺭﻱ ـ ﺃﺒﻲ ﺠﻌﻔﺭ ﻤﺤﻤﺩ ﺒﻥ ﺠﺭﻴﺭ ﺍﻟﻁﺒـﺭﻱ ‪،‬‬
‫ﺝ‪.5/2‬‬
‫)‪ (14‬ﺘﻔﺴﻴﺭ ﺍﻟﺒﻴﻀﺎﻭﻱ ﺍﻟﻤﺴﻤﻰ ﺍﻨﻭﺍﺭ ﺍﻟﺘﻨﺯﻴل ﻭﺃﺴﺭﺍﺭ ﺍﻟﺘﺄﻭﻴل ـ ﻨﺎﺼﺭ ﺍﻟﺩﻴﻥ ﺃﺒﻲ ﺴﻌﻴﺩ ﻋﺒﺩ ﺍﷲ ﺃﺒﻲ ﻋﻤﺭ ﺒﻥ‬
‫ﻤﺤﻤﺩ ﺍﻟﺒﺭﺍﺯﻱ ﺍﻟﺒﻴﻀﺎﻭﻱ ‪ ،‬ﺝ ‪. 415 / 1‬‬
‫)‪ (15‬ﺘﻔﺴﻴﺭ ﺃﺒﻲ ﺍﻟﺴﻌﻭﺩ ﺍﻟﻤﺴﻤﻰ ﺍﺭﺸﺎﺩ ﺍﻟﻌﻘل ﺍﻟﺴﻠﻴﻡ ﺇﻟﻰ ﻤﺯﺍﻴﺎ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ـ ﺃﺒﻲ ﺍﻟﺴﻌﻭﺩ ﻤﺤﻤﺩ ﺒﻥ ﻤﺤﻤـﺩ‬
‫ﺍﻟﻌﻤﺎﺩﻱ ‪ ،‬ﺝ ‪. 170 / 1‬‬
‫)‪ (16‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﺘﻔﺴﻴﺭ ﺍﻟﻤﻴﺴﺭ ـ ﺩ ‪ .‬ﻋﺎﺌﺽ ﺍﻟﻘﺭﻨﻲ ‪ ،‬ﺝ ‪. 42 ، 41 / 2‬‬
‫)‪ (17‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﻤﻌﺠﻡ ﺍﻟﻤﻔﻬﺭﺱ ‪ ،‬ﺹ ‪. 475‬‬
‫)‪ (18‬ﻤﺨﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ـ ﻤﺤﻤﺩ ﺒﻥ ﺒﻜﺭ ﺒﻥ ﻋﺒﺩ ﺍﻟﻘﺎﺩﺭ ﺍﻟﺭﺍﺯﻱ ‪ ،‬ﺹ ‪. 247‬‬
‫)‪ (19‬ﺘﻔﺴﻴﺭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻌﻅﻴﻡ ـ ﻋﻤﺎﺩ ﺍﻟﺩﻴﻥ ﺃﺒﻭ ﺍﻟﻔﺩﺍﺀ ﺍﺴﻤﺎﻋﻴل ﺒﻥ ﻜﺜﻴﺭ ﺍﻟﻘﺭﺸﻲ ‪ ،‬ﺝ ‪. 411 / 1‬‬
‫)‪ (20‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﺠﺎﻤﻊ ﺍﻟﺼﻐﻴﺭ ﻤﻥ ﺤﺩﻴﺙ ﺍﻟﺒﺸﻴﺭ ﺍﻟﻨﺫﻴﺭ ـ ﺠﻼل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺍﻟﺴﻴﻭﻁﻲ ‪ ،‬ﺝ ‪. 121/ 1‬‬
‫)‪ (21‬ﺼﻔﻭﺓ ﺍﻟﺘﻔﺎﺴﻴﺭ ‪ ،‬ﺘﻔﺴﻴﺭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ـ ﻤﺤﻤﺩ ﻋﻠﻲ ﺍﻟﺼﺎﺒﻭﻨﻲ ‪ ،‬ﺝ ‪. 235 / 1‬‬
‫)‪ (22‬ﺍﻟﺠﺎﻤﻊ ﻷﺤﻜﺎﻡ ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﺝ ‪. 378 / 7‬‬
‫)‪ (23‬ﺘﻨﻭﻴﺭ ﺍﻷﺫﻫﺎﻥ ﻤﻥ ﺘﻔﺴﻴﺭ ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ ـ ﺍﺴﻤﺎﻋﻴل ﺤﻘﻲ ﺍﻟﺒﺭﻭﺴﺩﻱ ‪ ،‬ﺝ ‪. 10 / 2‬‬
‫)‪ (24‬ﺍﻟﺘﻔﺴﻴﺭ ﺍﻟﻜﺒﻴﺭ ‪ ،‬ﺝ ‪. 129 / 24‬‬
‫)‪ (25‬ﺘﻔﺴﻴﺭ ﺍﻟﺠﻼﻟﻴﻥ ـ ﺠﻼل ﺍﻟﺩﻴﻥ ﻤﺤﻤﺩ ﺒﻥ ﺃـﺤﻤﺩ ﺍﻟﻤﺤﻠﻲ ﺠﻼل ﺍﻟﺩﻴﻥ ﺒﻥ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺒﻥ ﺃﺒـﻲ ﺒﻜـﺭ‬
‫ﺍﻟﺴﻴﻭﻁﻲ ‪ ،‬ﺹ ‪. 766‬‬
‫)‪ (26‬ﺭﻭﺡ ﺍﻟﻤﻌﺎﻨﻲ ﻓﻲ ﺘﻔﺴﻴﺭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻌﻅﻴﻡ ﻭﺍﻟﺴﺒﻊ ﺍﻟﻤﺜﺎﻨﻲ ـ ﺃﺒﻲ ﺍﻟﻔﻀل ﺸـﻬﺎﺏ ﺍﻟـﺩﻴﻥ ﺍﻟـﺴﻴﺩ ﻤﺤﻤـﺩ‬
‫ﺍﻵﻟﻭﺴﻲ ‪ ،‬ﺝ ‪. 130 / 15‬‬
‫)‪ (27‬ﻓﻲ ﻅﻼل ﺍﻟﻘﺭﺁﻥ ـ ﺴﻴﺩ ﻗﻁﺏ ‪ /‬ﺝ ‪. 599 / 3‬‬
‫)‪ (28‬ﺠﺎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻋﻥ ﺘﺄﻭﻴل ﺁﻱ ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﺝ ‪. 141 / 3‬‬
‫)‪ (29‬ﺍﻟﺘﻔﺴﻴﺭ ﺍﻟﻤﻴﺴﺭ ‪ ،‬ﺝ ‪. 111 / 4‬‬
‫)‪ (30‬ﺘﻨﻭﻴﺭ ﺍﻟﻤﻘﺒﺎﺱ ﻤﻥ ﺘﻔﺴﻴﺭ ﺍﺒﻥ ﻋﺒﺎﺱ ـ ﺍﻟﻔﻴﺭﻭﺯﺁﺒﺎﺩﻱ ‪ ،‬ﺹ ‪. 74‬‬
‫)‪ (31‬ﻴﻨﻅﺭ ‪ :‬ﺯﺒﺩﺓ ﺍﻟﺘﻔﺎﺴﻴﺭ ـ ﻤﺤﻤﺩ ﻤﺘﻭﻟﻲ ﺍﻟﺸﻌﺭﺍﻭﻱ ‪ ،‬ﺹ ‪. 108‬‬
‫)‪ (32‬ﺍﻟﻘﺎﻤﻭﺱ ﺍﻟﻤﺤﻴﻁ ـ ﺍﻟﻔﻴﺭﻭﺯ ﺁﺒﺎﺩﻱ ‪ ،‬ﺝ ‪. 259 / 3‬‬
‫)‪ (33‬ﻤﻌﺎﻨﻲ ﺍﻟﻘﺭﺁﻥ ـ ﺃﺒﻲ ﺯﻜﺭﻴﺎ ﻴﺤﻴﻰ ﺒﻥ ﺯﻴﺎﺩ ﺍﻟﻔﺭ‪‬ﺍﺀ ‪ ،‬ﺝ ‪ 248 / 1‬ـ ‪. 249‬‬
‫)‪ (34‬ﺘﻔﺴﻴﺭ ﺍﻟﺨﺎﺯﻥ ‪ ،‬ﺝ ‪. 309 / 1‬‬
‫)‪ (35‬ﻤﺠﺎﺯ ﺍﻟﻘﺭﺁﻥ ـ ﺃﺒﻭ ﻋﺒﻴﺩﺓ ﻤﻌﻤﺭ ﺒﻥ ﻤﺜﻨﻰ ﺍﻟﺘﻤﻴﻤﻲ ‪ ،‬ﺝ ‪. 115 / 1‬‬
‫)‪ (36‬ﺘﻔﺴﻴﺭ ﺍﻟﺨﺎﺯﻥ ‪ ،‬ﺝ ‪. 310 / 1‬‬

‫‪208‬‬
 ‫ﻗﺎﺴﻡ ﻓﺘﺤﻲ ﺴﻠﻴﻤﺎﻥ‬

‫)‪ (37‬ﻤﻭﺍﻫﺏ ﺍﻟﺭﺤﻤﻥ ﻓﻲ ﺘﻔﺴﻴﺭ ﺍﻟﻘﺭﺁﻥ ـ ﻋﺒﺩ ﺍﻟﻜﺭﻴﻡ ﻤﺤﻤﺩ ﺍﻟﻤﺩﺭﺱ ‪ ،‬ﺝ ‪. 326 / 2‬‬
‫)‪ (38‬ﺘﻴﺴﻴﺭ ﺍﻟﻜﺭﻴﻡ ﺍﻟﺭﺤﻤﻥ ﻓﻲ ﺘﻔﺴﻴﺭ ﻜﻼﻡ ﺍﻟﻤﻨﺎﻥ ـ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺒﻥ ﻨﺎﺼﺭ ﺍﻟﺴﻌﺩﻱ‪ ،‬ﺹ ‪ 175‬ـ ‪, 176‬‬
‫)‪ (39‬ﺍﻟﻜﺸﺎﻑ ‪ ،‬ﺝ ‪. 208 / 2‬‬
‫)‪ (40‬ﺃﺴﺒﺎﺏ ﺍﻟﻨﺯﻭل ـ ﺃﺒﻲ ﺍﻟﺤﺴﻥ ﻋﻠﻲ ﺒﻥ ﺃﺤﻤﺩ ﺍﻟﻭﺍﺤﺩﻱ ﺍﻟﻨﻴﺴﺎﺒﻭﺭﻱ ‪ ،‬ﺹ ‪. 174‬‬
‫)‪ (41‬ﺍﻟﺠﺎﻤﻊ ﻷﺤﻜﺎﻡ ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﺝ ‪ 240 / 8‬ـ ‪. 141‬‬
‫)‪ (42‬ﺍﻟﻔﻭﺍﺌﺩ ﺍﻟﻤﺸﻭﻕ ﺇﻟﻰ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ ﻭﻋﻠﻡ ﺍﻟﺒﻴﺎﻥ ـ ﺃﺒﻲ ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺒﻥ ﺃﺒﻲ ﺒﻜﺭ ﺒﻥ ﺃﻴﻭﺏ ﺍﻟﻤﻌﺭﻭﻑ ﺍﺒﻥ‬
‫ﻗﻴ‪‬ﻡ ﺍﻟﺠﻭﺯﻴﺔ ‪ ،‬ﺹ ‪. 303‬‬
‫)‪ (43‬ﺍﻟﻤﺨﺘﺎﺭ ﻤﻥ ﺼﺤﺎﺡ ﺍﻟﻠﻐﺔ ـ ﻤﺤﻤﺩ ﻤﺤﻴﻲ ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ ﻭﻤﺤﻤﺩ ﻋﺒﺩ ﺍﻟﻠﻁﻴﻑ ﺍﻟﺴﺒﻜﻲ ‪ ،‬ﺹ ‪. 577‬‬
‫)‪ (44‬ﺍﻟﺘﻔﺴﻴﺭ ﺍﻟﻜﺒﻴﺭ ‪ ،‬ﺝ ‪. 172 / 18‬‬
‫)‪ (45‬ﺍﻟﺘﻔﺴﻴﺭ ﺍﻟﻜﺒﻴﺭ ‪ ،‬ﺝ ‪. 44 / 28‬‬
‫)‪ (46‬ﺼﻔﻭﺓ ﺍﻟﺘﻔﺎﺴﻴﺭ ‪ ،‬ﺝ ‪. 425 / 3‬‬
‫)‪ (47‬ﻟﺒﺎﺏ ﺍﻟﻨﻘﻭل ﻓﻲ ﺃﺴﺒﺎﺏ ﺍﻟﻨﺯﻭل ـ ﺠﻼل ﺍﻟﺩﻴﻥ ﺍﻟﺴﻴﻭﻁﻲ ‪ ،‬ﺹ ‪. 230‬‬
‫)‪ (48‬ﻤﺸﻜل ﺇﻋﺭﺍﺏ ﺍﻟﻘﺭﺁﻥ ـ ﺃﺒﻲ ﻤﺤﻤﺩ ﻤﻜﻲ ﺒﻥ ﺃﺒﻲ ﻁﺎﻟﺏ ﺍﻟﻘﻴﺴﻲ ‪ ،‬ﺝ ‪. 822 / 2‬‬
‫)‪ (49‬ﺇﻋﺭﺍﺏ ﺍﻟﻘﺭﺁﻥ ـ ﺃﺒﻲ ﺠﻌﻔﺭ ﺃﺤﻤﺩ ﺒﻥ ﺍﺴﻤﺎﻋﻴل ﺍﻟﻨﺤﺎﺱ ‪ ،‬ﺝ ‪. 721 ، 720 ، 719 / 3‬‬
‫)‪ (50‬ﺍﻟﺘﻔﺴﻴﺭ ﺍﻟﻜﺒﻴﺭ ‪ ،‬ﺝ ‪. 210 / 31‬‬
‫)‪ (51‬ﺇﻋﺭﺍﺏ ﺜﻼﺜﻴﻥ ﺴﻭﺭﺓ ﻤﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ـ ﺃﺒﻲ ﻋﺒﺩ ﺍﷲ ﺍﻟﺤﺴﻴﻥ ﺒﻥ ﺃﺤﻤﺩ ﺍﻟﻤﻌـﺭﻭﻑ ﺒـﺎﺒﻥ ﺨﺎﻟﻭﻴـﻪ ‪،‬‬
‫ﺹ ‪. 128‬‬
‫)‪ (52‬ﺍﻟﻤﺸﻭﻕ ﺇﻟﻰ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ ـ ﺍﺒﻥ ﻗﻴﻡ ﺍﻟﺠﻭﺯﻴﺔ ‪ ،‬ﺹ ‪. 303‬‬
‫)‪ (53‬ﺃﺴﺎﺱ ﺍﻟﺒﻼﻏﺔ ـ ﺠﺎﺭ ﺍﷲ ﺃﺒﻲ ﺍﻟﻘﺎﺴﻡ ﻤﺤﻤﻭﺩ ﺒﻥ ﻋﻤﺭ ﺍﻟﺯﻤﺨﺸﺭﻱ ‪ ،‬ﺹ ‪. 408‬‬
‫ﻥ ﻤﺴ‪‬ﻌﻭﺩ ‪ ،‬ﺝ ‪. 1616 / 2‬‬
‫)‪ (54‬ﺍﻟﺭﺍﺌﺩ ـ ﺠ‪‬ﺒﺭﺍ ِ‬
‫)‪ (55‬ﻴﻨﻅﺭ ‪ :‬ﺃﺴﻠﻭﺏ ﺍﻷﻤﺭ ﻭﻤﻌﺎﻨﻴﻪ ﺍﻟﺜﻭﺍﻨﻲ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ‪ ،‬ﺃﻁﺭﻭﺤﺔ ﺩﻜﺘﻭﺭﺍﻩ ‪ ،‬ﺩ ‪ .‬ﻗﺎﺴﻡ ﻓﺘﺤﻲ ﺴﻠﻴﻤﺎﻥ ‪،‬‬
‫ﺹ ‪. 148‬‬
‫)‪ (56‬ﺍﻟﺠﺎﻤﻊ ﻷﺤﻜﺎﻡ ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﺝ ‪. 89 / 7‬‬
‫)‪ (57‬ﻴﻨﻅﺭ ‪ :‬ﺘﻨﻭﻴﺭ ﺍﻷﺫﻫﺎﻥ ﻤﻥ ﺘﻔﺴﻴﺭ ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ ـ ﺍﺴﻤﺎﻋﻴل ﺤﻘﻲ ﺍﻟﺒﺭﻭﺴﻲ ‪ ،‬ﺝ ‪. 509 / 1‬‬
‫)‪ (58‬ﺍﻟﺘﻔﺴﻴﺭ ﺍﻟﻜﺒﻴﺭ ‪ ،‬ﺝ ‪. 171 / 13‬‬
‫)‪ (59‬ﺍﻟﺠﺎﻤﻊ ﻷﺤﻜﺎﻡ ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﺝ ‪. 96 / 7‬‬
‫)‪ (60‬ﺍﻟﺠﺎﻤﻊ ﻷﺤﻜﺎﻡ ﺍﻟﻘﺭﺁﻥ ‪. 144 / 11 ،‬‬
‫)‪ (61‬ﺼﻔﻭﺓ ﺍﻟﺘﻔﺎﺴﻴﺭ ‪ ،‬ﺝ ‪. 468 / 3‬‬
‫)‪ (62‬ﺍﻟﺘﻔﺴﻴﺭ ﺍﻟﻜﺒﻴﺭ ‪ ،‬ﺝ ‪. 171 / 31‬‬
‫)‪ (63‬ﺘﻔﺴﻴﺭ ﺍﻟﺘﺒﻴﺎﻥ ـ ﺍﻟﻁﻭﺴﻲ ‪ ،‬ﺝ ‪. 427 / 10‬‬
‫)‪ (64‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﻔﺭﻗﺎﻥ ﻓﻲ ﺘﺘﻔﺴﻴﺭ ﺍﻟﻘﺭﺁﻥ ـ ﻤﺤﻤﺩ ﺼﺎﺩﻗﻲ ‪ ،‬ﺝ ‪ 503 / 3‬ـ ‪. 504‬‬
‫)‪ (65‬ﻓﻲ ﻅﻼل ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﺝ ‪. 282 / 30‬‬
‫)‪ (66‬ﺍﻟﻜﺸﺎﻑ ‪ ،‬ﺝ ‪. 104 / 2‬‬
‫)‪ (67‬ﺘﻔﺴﻴﺭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻌﻅﻴﻡ ‪ ،‬ﺝ ‪. 54 / 4‬‬
‫)‪ (68‬ﺍﻟﺘﻔﺴﻴﺭ ﺍﻟﻜﺒﻴﺭ ‪ ،‬ﺝ ‪. 42 / 18‬‬
‫)‪ (69‬ﺍﻟﺠﺎﻤﻊ ﻷﺤﻜﺎﻡ ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﺝ ‪. 148 / 11‬‬

‫‪209‬‬
 ‫ﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﺜﺎﻨﻴﺔ ﻟﻶﻴﺎﺕ ﺍﻟﺩﺍﻟﺔ ﻋﻠﻰ ﺍﻻﺴﺘﻘﺒﺎل ﻓﻲ ‪....‬‬

‫)‪ (70‬ﻴﻨﻅﺭ ‪ :‬ﺃﺴﺒﺎﺏ ﺍﻟﻨﺯﻭل ‪ ،‬ﺹ ‪. 303‬‬

‫)‪ (71‬ﺩﺭﺓ ﺍﻟﺘﻨﺯﻴل ﻭﻏﺭﺓ ﺍﻟﺘﺄﻭﻴل ـ ﺍﻟﺨﻁﻴﺏ ﺍﻻﺴﻜﺎﻓﻲ ‪ ،‬ﺹ ‪. 535‬‬
‫)‪ (72‬ﻟﺴﺎﻥ ﺍﻟﻌﺭﺏ ‪ ،‬ﺝ ‪. 12 / 3‬‬
‫)‪ (73‬ﻴﻨﻅﺭ ‪ :‬ﺩﻻﺌل ﺍﻹﻋﺠﺎﺯ ـ ﻋﺒﺩ ﺍﻟﻘﺎﻫﺭ ﺍﻟﺠﺭﺠﺎﻨﻲ ‪ ،‬ﺹ ‪. 132‬‬
‫)‪ (74‬ﻤﻌﺠﻡ ﺍﻟﻤﺼﻁﻠﺤﺎﺕ ﺍﻟﺒﻼﻏﻴﺔ ﻭﺘﻁﻭﺭﻫﺎ ‪ ،‬ﺝ ‪. 466 / 2‬‬
‫)‪ (75‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﻤﻌﺎﻨﻲ ﻓﻲ ﻀﻭﺀ ﺃﺴﺎﻟﻴﺏ ﺍﻟﻘﺭﺁﻥ ـ ﻋﺒﺩ ﺍﻟﻔﺘﺎﺡ ﻻﺸﻴﻥ ‪ ،‬ﺹ ‪. 120‬‬
‫)‪ (76‬ﺍﻟﺘﻔﺴﻴﺭ ﺍﻟﻜﺒﻴﺭ ‪ ،‬ﺝ ‪. 198 / 10‬‬
‫)‪ (77‬ﺍﻟﻜﺸﺎﻑ ‪ ،‬ﺝ ‪. 621 / 1‬‬
‫)‪ (78‬ﺍﻟﺠﺎﻤﻊ ﻷﺤﻜﺎﻡ ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﺝ ‪. 282 / 7‬‬
‫)‪ (79‬ﺘﻔﺴﻴﺭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻌﻅﻴﻡ ‪ ،‬ﺝ ‪. 364 / 2‬‬
‫)‪ (80‬ﺍﻟﺘﻔﺴﻴﺭ ﺍﻟﻜﺒﻴﺭ ‪ ،‬ﺝ ‪. 84 / 25‬‬
‫)‪ (81‬ﻟﺴﺎﻥ ﺍﻟﻌﺭﺏ ـ ﺍﺒﻥ ﻤﻨﻅﻭﺭ ‪ ،‬ﺝ ‪. 97 / 6‬‬
‫)‪ (82‬ﻴﻨﻅﺭ ‪ :‬ﺩﻻﺌل ﺍﻻﻋﺠﺎﺯ ‪ ،‬ﺹ ‪ ) 32‬ﺍﻟﻌﺒﺎﺭﺓ ﺒﺘﺼﺭﻑ ( ‪.‬‬
‫)‪ (83‬ﻤﺒﺎﺤﺙ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ ـ ﺩ ‪ .‬ﺼﺒﺤﻲ ﺍﻟﺼﺎﻟﺢ ‪ ،‬ﺹ ‪. 313‬‬
‫)‪ (84‬ﺍﻟﺠﺎﻤﻊ ﻷﺤﻜﺎﻡ ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﺝ ‪. 219 / 6‬‬
‫)‪ (85‬ﺭﻭﺡ ﺍﻟﻤﻌﺎﻨﻲ ‪ ،‬ﺝ ‪. 162 ، 161 / 3‬‬
‫)‪ (86‬ﻴﻨﻅﺭ ‪ :‬ﺼﻔﻭﺓ ﺍﻟﺘﻔﺎﺴﻴﺭ ‪ ،‬ﺝ ‪. 350 / 1‬‬
‫)‪ (87‬ﺍﻟﻜﺸﺎﻑ ‪ ،‬ﺝ ‪. 458 / 3‬‬
‫)‪ (88‬ﺘﻴﺴﻴﺭ ﺍﻟﻜﺭﻴﻡ ﺍﻟﺭﺤﻤﻥ ﻓﻲ ﺘﻔﺴﻴﺭ ﻜﻼﻡ ﺍﻟﻤﻨﺎﻥ ‪ ،‬ﺹ ‪. 752 :‬‬
‫)‪ (89‬ﺍﻟﺘﻔﺴﻴﺭ ﺍﻟﻤﻴﺴﺭ ‪ ،‬ﺝ ‪. 692 / 25‬‬
‫)‪ (90‬ﺍﻟﺘﻔﺴﻴﺭ ﺍﻟﻜﺒﻴﺭ ‪ ،‬ﺝ ‪. 33 / 30‬‬
‫)‪ (91‬ﺍﻟﺠﺎﻤﻊ ﻷﺤﻜﺎﻡ ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﺝ ‪. 169 / 18‬‬
‫)‪ (92‬ﺼﻔﻭﺓ ﺍﻟﺘﻔﺎﺴﻴﺭ ‪ ،‬ﺝ ‪. 402 / 3‬‬
‫)‪ (93‬ﺍﻟﺠﺎﻤﻊ ﻷﺤﻜﺎﻡ ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﺝ ‪ 145 / 12‬ـ ‪. 146‬‬
‫)‪ (94‬ﻴﻨﻅﺭ ‪ :‬ﺘﻔﺴﻴﺭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻌﻅﻴﻡ ‪ ،‬ﺝ ‪. 252 / 3‬‬
‫)‪ (95‬ﺍﻟﺘﺴﻬﻴل ﻟﻌﻠﻭﻡ ﺍﻟﺘﻨﺯﻴل ـ ﻤﺤﻤﺩ ﺒﻥ ﺃﺤﻤﺩ ﺍﻷﻨﺩﻟﺴﻲ ‪ ،‬ﺝ ‪. 55 / 3‬‬

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 ‫ﻗﺎﺴﻡ ﻓﺘﺤﻲ ﺴﻠﻴﻤﺎﻥ‬

‫ﺍﻟﻤﺼﺎﺩﺭ ﻭﺍﻟﻤﺭﺍﺠﻊ‬
‫‪ 1‬ـ ﺃﺴﺎﺱ ﺍﻟﺒﻼﻏﺔ ‪ :‬ﺠﺎﺭﺍﷲ ﺃﺒﻲ ﺍﻟﻘﺎﺴﻡ ﻤﺤﻤﻭﺩ ﺒﻥ ﻋﻤﺭ ﺍﻟﺯﻤﺨـﺸﺭﻱ ) ﺕ ‪538‬ﻫــ(‪،‬‬
‫ﺤﻘﻴﻕ ‪ :‬ﻋﺒﺩ ﺍﻟﺭﺤﻴﻡ ﻤﺤﻤﻭﺩ‪،‬ﺩﺍﺭ ﺍﻟﻤﻌﺭﻓﺔ ‪ ،‬ﺒﻴﺭﻭﺕ ـ ﻟﺒﻨﺎﻥ‪1402 ،‬ﻫـ ـ ‪1984‬ﻡ ‪.‬‬
‫‪ 2‬ـ ﺃﺴﺒﺎﺏ ﺍﻟﻨﺯﻭل ‪ :‬ﺃﺒﻲ ﺍﻟﺤﺴﻥ ﻋﻠﻲ ﺒﻥ ﺃﺤﻤﺩ ﺍﻟﻭﺍﺤﺩﻱ ﺍﻟﻨﻴﺴﺎﺒﻭﺭﻱ ) ﺕ ‪ 468‬ﻫــ ( ‪،‬‬
‫ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ ‪ ،‬ﺒﻴﺭﻭﺕ ـ ﻟﺒﻨﺎﻥ ‪.‬‬
‫‪ 3‬ـ ﺇﻋﺭﺍﺏ ﺍﻟﻘﺭﺁﻥ ‪ :‬ﺃﺒﻲ ﺠﻌﻔﺭ ﺃﺤﻤﺩ ﺒﻥ ﺃﺤﻤﺩ ﺒﻥ ﺍﺴﻤﺎﻋﻴل ﺍﻟﻨﺤﺎﺱ ) ﺕ ‪ 338‬ﻫــ ( ‪،‬‬
‫ﺘﺤﻘﻴﻕ ‪ :‬ﺯﻫﻴﺭ ﻏﺎﺯﻱ ﺯﺍﻫﺩ ‪ ،‬ﻤﻁﺒﻌﺔ ﺍﻟﻌﺎﻨﻲ ‪ ،‬ﺒﻐﺩﺍﺩ ‪.‬‬
‫‪ 4‬ـ ﺇﻋﺭﺍﺏ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻭﺒﻴﺎﻨ ‪‬ﻪ ‪ :‬ﻤﺤﻲ ﺍﻟﺩﻴﻥ ﺩﺭﻭﻴﺵ ‪ ،‬ﻁ ‪ ، 9‬ﺩﺍﺭ ﺍﻟﻴﻤﺎﻤﺔ ‪ ،‬ﺩﻤـﺸﻕ ـ‬
‫ﺒﻴﺭﻭﺕ ‪ ،‬ﺩﺍﺭ ﺍﺒﻥ ﻜﺜﻴﺭ ‪ ،‬ﺩﻤﺸﻕ ـ ﺒﻴﺭﻭﺕ ‪ ،‬ﺩﺍﺭ ﺍﻻﺭﺸـﺎﺩ ‪ ،‬ﺍﻟـﺸﺅﻭﻥ ﺍﻟﺠﺎﻤﻌﻴـﺔ ‪،‬‬
‫ﺤﻤﺹ ـ ﺴﻭﺭﻴﺔ ‪ 1424 ،‬ﻫـ ـ ‪ 2003‬ﻡ ‪.‬‬
‫‪ 5‬ـ ﺍﻟﺘﺴﻬﻴل ﻟﻌﻠﻭﻡ ﺍﻟﺘﻨﺯﻴل ‪ :‬ﻤﺤﻤﺩ ﺒﻥ ﺃﺤﻤﺩ ﺍﻟﻐﺭﻨـﺎﻁﻲ ﺍﻷﻨﺩﻟـﺴﻲ ) ﺕ ‪ 741‬ﻫــ ( ‪،‬‬
‫ﺘﺤﻘﻴﻕ ‪ :‬ﺭﻀﺎ ﻓﺭﺝ ﺍﻟﻬﻤﺎﻤﻲ ‪ ،‬ﻁ ‪ ،1‬ﺍﻟﻤﻜﺘﺒﺔ ﺍﻟﻌﺼﺭﻴﺔ ‪ ،‬ﺼﻴﺩﺍ ـ ﺒﻴﺭﻭﺕ ‪2003،‬ﻡ ‪.‬‬
‫‪ 6‬ـ ﺘﻔﺴﻴﺭ ﺃﺒﻲ ﺍﻟﺴﻌﻭﺩ ﺍﻟﻤﺴﻤﻰ " ﺇﺭﺸﺎﺩ ﺍﻟﻌﻘل ﺍﻟﺴﻠﻴﻡ ﺇﻟﻰ ﻤﺯﺍﻴﺎ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ " ‪ :‬ﺃﺒـﻲ‬
‫ﺍﻟﺴﻌﻭﺩ ﻤﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ ﺍﻟﻌﻤﺎﺩﻱ ) ﺕ ‪ 951‬ﻫـ ( ‪ ،‬ﺩﺍﺭ ﺇﺤﻴـﺎﺀ ﺍﻟﺘـﺭﺍﺙ ﺍﻟﻌﺭﺒـﻲ ‪،‬‬
‫ﺒﻴﺭﻭﺕ ـ ﻟﺒﻨﺎﻥ ‪.‬‬
‫‪ 7‬ـ ﺘﻔﺴﻴﺭ ﺍﻟﺒﻴﻀﺎﻭﻱ ﺍﻟﻤﺴﻤﻰ " ﺃﻨﻭﺍﺭ ﺍﻟﺘﻨﺯﻴل ﻭﺃﺴﺭﺍﺭ ﺍﻟﺘﺄﻭﻴل " ‪ :‬ﻨﺎﺼﺭ ﺍﻟﺩﻴﻥ ﺃﺒﻲ ﺴﻌﻴﺩ‬
‫ﻋﺒﺩ ﺍﷲ ﺃﺒﻲ ﻋﻤﺭ ﺒﻥ ﻤﺤﻤﺩ ﺍﻟﺒﻴﻀﺎﻭﻱ ) ﺕ ‪ 791‬ﻫـ ( ‪ ،‬ﺠﻤﻌﻪ ‪ :‬ﻋﺒﺩ ﺍﻟﻘﺎﺩﺭ ﻋﺭﻓﺎﺕ‬
‫ﺍﻟﻌﺸﺎ ﺤﺴﻭﻨﺔ ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ ‪ 1416 ،‬ﻫـ ـ ‪ 1996‬ﻡ ‪.‬‬
‫‪ 8‬ـ ﺘﻔﺴﻴﺭ ﺍﻟﺘﺒﻴﺎﻥ ‪ :‬ﺍﻟﻁﻭﺴﻲ ) ﺕ ‪ 460‬ﻫـ ( ‪ ،‬ﺘﺤﻘﻴﻕ ‪ :‬ﺃﺤﻤﺩ ﻗﺼﻴﺭ ﺍﻟﻌﻤﺎﻤﻜﻲ ‪ ،‬ﻤﻁﺒﻌﺔ‬
‫ﺍﻟﻨﻌﻤﺎﻥ ‪ ،‬ﺍﻟﻨﺠﻑ ‪ ) ،‬ﺩ ‪ .‬ﺕ ( ‪.‬‬
‫‪ 9‬ـ ﺘﻔﺴﻴﺭ ﺍﻟﺠﻼﻟﻴﻥ ‪ :‬ﺠﻼل ﺍﻟﺩﻴﻥ ﻤﺤﻤﺩ ﺒﻥ ﺃﺤﻤﺩ ﺍﻟﻤﺤﻠﻲ ﺠﻼل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺒﻥ ﺃﺒﻲ‬
‫ﺒﻜﺭ ﺍﻟﺴﻴﻭﻁﻲ ) ﺕ ‪ 911‬ﻫـ ( ‪ ،‬ﺩﺍﺭ ﺍﻟﻌﻠﻭﻡ ﺍﻟﺤﺩﻴﺜﺔ ‪ ،‬ﺒﻴﺭﻭﺕ ـ ﻟﺒﻨﺎﻥ ‪.‬‬
‫‪ 10‬ـ ﺘﻔﺴﻴﺭ ﺍﻟﺨﺎﺯﻥ ﺍﻟﻤﺴﻤﻰ " ﻟﺒﺎﺏ ﺍﻟﺘﺄﻭﻴل ﻓﻲ ﻤﻌﺎﻨﻲ ﺍﻟﺘﻨﺯﻴل " ‪ :‬ﻋﻼﺀ ﺍﻟﺩﻴﻥ ﻋﻠـﻲ ﺒـﻥ‬
‫ﻤﺤﻤﺩ ﺒﻥ ﺍﺒﺭﺍﻫﻴﻡ ﺍﻟﻤﻌﺭﻭﻥ ﺒﺎﻟﺨﺎﺯﻥ ‪ ) ،‬ﺕ ‪ 741‬ﻫـ ( ‪ ،‬ﺩﺍﺭ ﺍﻟﻤﻌﺭﻓﺔ ‪ ،‬ﺒﻴـﺭﻭﺕ ـ‬
‫ﻟﺒﻨﺎﻥ ‪ ) ،‬ﺩ ‪ .‬ﺕ ( ‪.‬‬
‫‪ 11‬ـ ﺘﻔﺴﻴﺭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﺤﻜﻴﻡ ﺍﻟﺸﻬﻴﺭ ﺒﺘﻔﺴﻴﺭ ﺍﻟﻤﻨﺎﺭ ‪ :‬ﻤﺤﻤﺩ ﺭﺸﻴﺩ ﺭﻀـﺎ ‪ ،‬ﺩﺍﺭ ﺍﻟﻤﻌﺭﻓـﺔ ‪،‬‬
‫ﺒﻴﺭﻭﺕ ـ ﻟﺒﻨﺎﻥ ‪ ) ،‬ﺩ ‪ .‬ﺕ ( ‪.‬‬

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 ‫ﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﺜﺎﻨﻴﺔ ﻟﻶﻴﺎﺕ ﺍﻟﺩﺍﻟﺔ ﻋﻠﻰ ﺍﻻﺴﺘﻘﺒﺎل ﻓﻲ ‪....‬‬

‫‪ 12‬ـ ﺘﻔﺴﻴﺭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻌﻅﻴﻡ ‪ :‬ﺍﻟﺤﺎﻓﻅ ﻋﻤﺎﺩ ﺍﻟﺩﻴﻥ ﺃﺒﻭ ﺍﻟﻔﺩﺍﺀ ﺍﺴﻤﺎﻋﻴل ﺒـﻥ ﻜﺜﻴـﺭ ﺍﻟﻘﺭﺸـﻲ‬
‫ﺍﻟﺩﻤﺸﻘﻲ ) ﺕ ‪774‬ﻫـ ( ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ ‪ ،‬ﺒﻴﺭﻭﺕ ـ ﻟﺒﻨﺎﻥ ‪ 1400 ،‬ﻫـ ـ ‪ 1980‬ﻡ ‪،‬‬
‫)ﺩ‪.‬ﺕ(‪.‬‬
‫‪ 13‬ـ ﺍﻟﺘﻔﺴﻴﺭ ﺍﻟﻜﺒﻴﺭ ﺃﻭ ﻤﻔﺎﺘﻴﺢ ﺍﻟﻐﻴﺏ ‪ :‬ﻓﺨﺭ ﺍﻟﺩﻴﻥ ﻤﺤﻤﺩ ﺒﻥ ﻋﻤﺭ ﺒﻥ ﺍﻟﺤﺴﻴﻥ ﺒﻥ ﺍﻟﺤﺴﻥ ﺒﻥ‬
‫ﻋﻠﻲ ﺍﻟﺘﻤﻴﻤﻲ ﺍﻟﺒﻜﺭﻱ ﺍﻟﺭﺍﺯﻱ ﺍﻟﺸﺎﻓﻌﻲ ) ﺕ ‪ 604‬ﻫــ ( ‪ ،‬ﺘﺤﻘﻴـﻕ ‪ :‬ﻋﻤـﺎﺩ ﺯﻜـﻲ‬
‫ﺍﻟﺒﺎﺭﻭﺩﻱ ‪ ،‬ﺍﻟﻤﻜﺘﺒﺔ ﺍﻟﺘﻭﻓﻴﻘﻴﺔ ‪.‬‬
‫‪ 14‬ـ ﺍﻟﺘﻔﺴﻴﺭ ﺍﻟﻤﻴﺴﺭ ‪ :‬ﺩ ‪ .‬ﻋﺎﺌﺽ ﺍﻟﻘﺭﻨﻲ ‪ ،‬ﻁ ‪ ، 1‬ﻤﻜﺘﺒﺔ ﺍﻟﻌﺒﻴﻜـﺎﻥ ‪ ،‬ﺍﻟﻤﻤﻠﻜـﺔ ﺍﻟﻌﺭﺒﻴـﺔ‬
‫ﺍﻟﺴﻌﻭﺩﻴﺔ ‪ 1427 ،‬ﻫـ ـ ‪ 2006‬ﻡ ‪ ) ،‬ﺩ ‪ .‬ﺕ ( ‪.‬‬
‫‪ 15‬ـ ﺘﻨﻭﻴﺭ ﺍﻷﺫﻫﺎﻥ ﻤﻥ ﺘﻔﺴﻴﺭ ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ ‪ :‬ﺍﺴﻤﺎﻋﻴل ﺤﻘﻲ ﺍﻟﺒﺭﻭﺴﺩﻱ ) ﺕ‪1137‬ﻫــ ( ‪،‬‬
‫ﺘﺤﻘﻴﻕ ‪ :‬ﻤﺤﻤﺩ ﻋﻠﻲ ﺍﻟﺼﺎﺒﻭﻨﻲ ‪ ،‬ﺩﺍﺭ ﺍﻟﻘﻠﻡ ـ ﺩﻤﺸﻕ ‪.‬‬
‫‪ 16‬ـ ﺘﻨﻭﻴﺭ ﺍﻟﻤﻘﺒﺎﺱ ﻤﻥ ﺘﻔﺴﻴﺭ ﺍﺒﻥ ﻋﺒـﺎﺱ ‪ :‬ﺍﻟﻔﻴﺭﻭﺯﺁﺒـﺎﺩﻱ ‪ ) ،‬ﺕ ‪ 817‬ﻫــ ( ‪ ،‬ﺩﺍﺭ‬
‫ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ ‪ ،‬ﺒﻴﺭﻭﺕ ـ ﻟﺒﻨﺎﻥ ‪ ) ،‬ﺩ ‪ .‬ﺕ ( ‪.‬‬
‫‪ 17‬ـ ﺘﻴﺴﻴﺭ ﺍﻟﻜﺭﻴﻡ ﺍﻟﺭﺤﻤﻥ ﻓﻲ ﺘﻔﺴﻴﺭ ﺍﻟﻤﻨﺎﻥ ‪ :‬ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺒﻥ ﻨﺎﺼﺭ ﺍﻟﺴﻌﺩﻱ ‪ ،‬ﺘﺤﻘﻴـﻕ ‪:‬‬
‫ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺒﻥ ﻤﻌﻼ ﺍﻟﻠﻭﻴﺤﻕ ‪ ،‬ﻁ ‪ ، 1‬ﻤﺅﺴﺴﺔ ﺍﻟﺭﺴﺎﻟﺔ ‪ 1420 ،‬ﻫــ ـ ‪ 2000‬ﻡ ‪،‬‬
‫)ﺩ‪.‬ﺕ(‪.‬‬
‫‪ 18‬ـ ﺠﺎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻋﻥ ﺘﺄﻭﻴل ﺁﻱ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻤﻌﺭﻭﻑ ﺒـ " ﺘﻔﺴﻴﺭ ﺍﻟﻁﺒـﺭﻱ " ‪ :‬ﺃﺒـﻲ ﺠﻌﻔـﺭ‬
‫ﻤﺤﻤﺩ ﺍﺒﻥ ﺠﺭﻴﺭ ﺍﻟﻁﺒﺭﻱ ) ﺕ ‪ 310‬ﻫـ ( ‪ ،‬ﺘﺤﻘﻴﻕ ‪ :‬ﻤﺤﻤﻭﺩ ﺸـﺎﻜﺭ ‪ ،‬ﺩﺍﺭ ﺍﺤﻴـﺎﺀ‬
‫ﺍﻟﺘﺭﺍﺙ ﺍﻟﻌﺭﺒﻲ ‪ ،‬ﺒﻴﺭﻭﺕ ـ ﻟﺒﻨﺎﻥ ‪ ،‬ﻁ ‪ 1421 ، 1‬ﻫـ ـ ‪ 2001‬ﻡ ‪.‬‬
‫‪ 19‬ـ ﺍﻟﺠﺎﻤﻊ ﺍﻟﺼﻐﻴﺭ ﻤﻥ ﺤﺩﻴﺙ ﺍﻟﺒﺸﻴﺭ ﺍﻟﻨﺫﻴﺭ ‪ :‬ﺠﻼل ﺍﻟـﺩﻴﻥ ﻋﺒـﺩ ﺍﻟـﺭﺤﻤﻥ ﺍﻟـﺴﻴﻭﻁﻲ‬
‫) ﺕ ‪ 911‬ﻫـ ( ‪ ،‬ﺘﺤﻘﻴﻕ ‪ :‬ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺩﺭﻭﻴﺵ ‪ 1423 ،‬ﻫـ ـ ‪ 2002‬ﻡ ‪.‬‬
‫‪ 20‬ـ ﺍﻟﺠﺎﻤﻊ ﻷﺤﻜﺎﻡ ﺍﻟﻘﺭﺁﻥ ‪:‬ﺃﺒﻲ ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺒﻥ ﺃﺤﻤﺩ ﺍﻷﻨﺼﺎﺭﻱ ﺍﻟﻘﺭﻁﺒﻲ) ﺕ‪671‬ﻫـ (‬
‫ﺩﺍﺭ ﺇﺤﻴﺎﺀ ﺍﻟﺘﺭﺍﺙ ﺍﻟﻌﺭﺒﻲ ‪ ،‬ﺒﻴﺭﻭﺕ ـ ﻟﺒﻨﺎﻥ ‪.‬‬
‫‪ 21‬ـ ﺩﺭﺓ ﺍﻟﺘﻨﺯﻴل ﻭﻏﺭ‪‬ﺓ ﺍﻟﺘﺄﻭﻴل ﻓﻲ ﺒﻴﺎﻥ ﺍﻵﻴﺎﺕ ﺍﻟﻤﺘﺸﺎﺒﻬﺎﺕ ﻓﻲ ﻜﺘﺎﺏ ﺍﷲ ﺍﻟﻌﺯﻴﺯ ‪ :‬ﺍﺒﻥ ﺃﺒﻲ‬
‫ﺍﻟﻔﺭﺝ ﺍﻷﺭﺩﺴﺘﺎﻨﻲ ﺍﻟﻤﻌﺭﻭﻑ ﺒﺎﻟﺨﻁﻴﺏ ﺍﻷﺴﻜﺎﻓﻲ ) ﺕ ‪ 420‬ﻫـ ( ‪ ،‬ﻁ ‪ ، 1‬ﺩﺍﺭ ﺍﻵﻓﺎﻕ‬
‫ﺍﻟﺠﺩﻴﺩﺓ ‪ ،‬ﺒﻴﺭﻭﺕ ‪ 1393 ،‬ﻫـ ـ ‪ 1973‬ﻡ ‪ ) ،‬ﺩ ‪ .‬ﺕ ( ‪.‬‬
‫‪ 22‬ـ ﺩﻻﺌل ﺍﻹﻋﺠﺎﺯ ‪ :‬ﻋﺒﺩ ﺍﻟﻘﺎﻫﺭ ﺍﻟﺠﺭﺠﺎﻨﻲ ) ﺕ ‪ 626‬ﻫـ ( ‪ ،‬ﺘﺼﺤﻴﺢ ‪ :‬ﻤﺤﻤـﺩ ﻋﺒـﺩﻩ ‪،‬‬
‫ﺩﺍﺭ ﺍﻟﻤﻌﺭﻓﺔ ‪ ،‬ﺒﻴﺭﻭﺕ ـ ﻟﺒﻨﺎﻥ ‪ 1398‬ﻫـ ـ ‪ 1978‬ﻡ ‪.‬‬
‫‪ 23‬ـ ﺍﻟﺭﺍﺌــﺩ ‪ :‬ﺠ‪‬ﺒﺭﺍﻥ ﻤﺴﻌﻭﺩ ‪ ،‬ﻁ ‪ ، 3‬ﺩﺍﺭ ﺍﻟﻌﻠﻡ ﻟﻠﻤﻼﻴﻴﻥ ‪ ،‬ﺒﻴﺭﻭﺕ ـ ﻟﺒﻨﺎﻥ ‪. 1978‬‬

‫‪212‬‬
 ‫ﻗﺎﺴﻡ ﻓﺘﺤﻲ ﺴﻠﻴﻤﺎﻥ‬

‫‪ 24‬ـ ﺭﻭﺡ ﺍﻟﻤﻌﺎﻨﻲ ﻓﻲ ﺘﻔﺴﻴﺭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻌﻅﻴﻡ ﻭﺍﻟﺴﺒﻊ ﺍﻟﻤﺜﺎﻨﻲ ‪ :‬ﺃﺒﻲ ﺍﻟﻔﻀل ﺸـﻬﺎﺏ ﺍﻟـﺩﻴﻥ‬
‫ﺍﻟﺴﻴﺩ ﻤﺤﻤﻭﺩ ﺍﻵﻟﻭﺴﻲ ) ﺕ ‪ 1270‬ﻫـ ( ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ ‪.‬‬
‫‪ 25‬ـ ﺯﺒﺩﺓ ﺍﻟﺘﻔﺎﺴﻴﺭ ‪ :‬ﻤﺤﻤﺩ ﻤﺘﻭﻟﻲ ﺍﻟﺸﻌﺭﺍﻭﻱ ‪ ،‬ﺘﺤﻘﻴـﻕ ‪ :‬ﻋﺒـﺩ ﺍﻟـﺭﺤﻴﻡ ﻤﺤﻤـﺩ ﻤﺘـﻭﻟﻲ‬
‫ﺍﻟﺸﻌﺭﺍﻭﻱ ‪ ،‬ﺍﻟﻤﻜﺘﺒﺔ ﺍﻟﺘﻭﻓﻴﻘﻴﺔ ‪ 2004 ،‬ﻡ ‪.‬‬
‫‪ 26‬ـ ﺼﻔﻭﺓ ﺍﻟﺘﻔﺎﺴﻴﺭ ﻓﻲ ﺘﻔﺴﻴﺭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ‪ :‬ﻤﺤﻤـﺩ ﻋﻠـﻲ ﺍﻟـﺼﺎﺒﻭﻨﻲ ‪ ،‬ﻁ ‪ ، 9‬ﺩﺍﺭ‬
‫ﺍﻟﺼﺎﺒﻭﻨﻲ ‪.‬‬
‫‪ 27‬ـ ﺍﻟﻔﺭﻗﺎﻥ ﻓﻲ ﺘﻔﺴﻴﺭ ﺍﻟﻘﺭﺁﻥ ‪ :‬ﻤﺤﻤﺩ ﺍﻟﺼﺎﺩﻗﻲ ‪ ،‬ﻁ ‪ ، 2‬ﻤﺅﺴﺴﺔ ﺍﻷﻋﻠﻤﻲ ﻟﻠﻤﻁﺒﻭﻋﺎﺕ ‪،‬‬
‫ﺒﻴﺭﻭﺕ ـ ﻟﺒﻨﺎﻥ ‪ 1397 ،‬ﻫـ ـ ‪ 1977‬ﻡ ‪.‬‬
‫‪ 28‬ـ ﺍﻟﻔﻭﺍﺌﺩ ﺍﻟﻤﺸﻭﻕ ﺇﻟﻰ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ ﻭﻋﻠﻡ ﺍﻟﺒﻴﺎﻥ ‪ :‬ﺃﺒﻲ ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺒﻥ ﺃﺒﻲ ﺒﻜﺭ ﺒـﻥ‬
‫ﺃﻴﻭﺏ ﺍﻟﻤﻌﺭﻭﻑ ﺒﺎﺒﻥ ﻗﻴ‪‬ﻡ ﺍﻟﺠﻭﺯﻴﺔ ) ﺕ ‪ 751‬ﻫـ ( ‪ ،‬ﻁ ‪ ، 2‬ﺩﺍﺭ ﺍﻟﻜﺘـﺏ ﺍﻟﻌﻠﻤﻴـﺔ ‪،‬‬
‫ﺒﻴﺭﻭﺕ ـ ﻟﺒﻨﺎﻥ ‪ 1408 ،‬ﻫـ ـ ‪ 1988‬ﻡ ‪.‬‬
‫‪ 29‬ـ ﻓﻲ ﻅﻼل ﺍﻟﻘﺭﺁﻥ ‪ :‬ﺴﻴﺩ ﻗﻁﺏ ‪ ،‬ﻁ ‪. 6‬‬
‫‪ 30‬ـ ﺍﻟﻘﺎﻤﻭﺱ ﺍﻟﻤﺤﻴﻁ ‪ :‬ﻤﺠﺩ ﺍﻟﺩﻴﻥ ﻤﺤﻤﺩ ﺒﻥ ﻴﻌﻘﻭﺏ ﺍﻟﻔﻴﺭﻭﺯﺁﺒﺎﺩﻱ ) ﺕ ‪ 817‬ﻫـ ( ‪ ،‬ﺩﺍﺭ‬
‫ﺍﻟﻔﻜــﺭ ‪.‬‬
‫‪ 31‬ـ ﻜﺘﺎﺏ ﺇﻋﺭﺍﺏ ﺜﻼﺜﻴﻥ ﺴﻭﺭﺓ ﻤﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ‪ :‬ﺃﺒﻲ ﻋﺒـﺩ ﺍﷲ ﺍﻟﺤـﺴﻴﻥ ﺒـﻥ ﺃﺤﻤـﺩ‬
‫ﺍﻟﻤﻌﺭﻭﻑ ﺒﺎﺒﻥ ﺨﺎﻟﻭﻴﻪ ) ﺕ ‪ 370‬ﻫـ ( ‪ ،‬ﺩﺍﺭ ﺍﻟﺘﺭﺒﻴﺔ ‪ ،‬ﺒﻐﺩﺍﺩ ‪.‬‬
‫‪ 32‬ـ ﺍﻟﻜﺸﺎﻑ ﻋﻥ ﺤﻘﺎﺌﻕ ﺍﻟﺘﻨﺯﻴل ﻭﻋﻴﻭﻥ ﺍﻷﻗﺎﻭﻴل ﻓﻲ ﻭﺠﻭﻩ ﺍﻟﺘﺄﻭﻴل ‪ :‬ﺃﺒﻲ ﺍﻟﻘﺎﺴﻡ ﺠـﺎﺭ ﺍﷲ‬
‫ﻤﺤﻤﻭﺩ ﺒﻥ ﻋﻤﺭ ﺍﻟﺯﻤﺨﺸﺭﻱ ) ﺕ‪538‬ﻫـ ( ﻁ‪،1‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ‪1397 ،‬ﻫـ ـ ‪1977‬ﻡ ‪.‬‬
‫‪ 33‬ـ ﻟﺒﺎﺏ ﺍﻟﻨﻘﻭل ﻓﻲ ﺃﺴﺒﺎﺏ ﺍﻟﻨﺯﻭل ‪ :‬ﺠﻼل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺍﻟﺴﻴﻭﻁﻲ ) ﺕ‪911‬ﻫـ ( ‪،‬‬
‫ﻁ ‪ ، 2‬ﺩﺍﺭ ﺇﺤﻴﺎﺀ ﺍﻟﻌﻠﻭﻡ ‪ ،‬ﺒﻴﺭﻭﺕ ‪ 1979 ،‬ﻡ ‪.‬‬
‫‪ 34‬ـ ﻟﺴﺎﻥ ﺍﻟﻌﺭﺏ ‪ :‬ﺍﺒﻥ ﻤﻨﻅﻭﺭ ‪ ) ،‬ﺕ ‪ 711‬ﻫـ ( ﺩﺍﺭ ﺍﻟﺤﺩﻴﺙ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪ 1423 ،‬ﻫـ ـ‬
‫‪ 2003‬ﻡ ‪.‬‬
‫‪ 35‬ـ ﻤﺒﺎﺤﺙ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ ‪ :‬ﺩ ‪ .‬ﺼﺒﺤﻲ ﺍﻟﺼﺎﻟﺢ ‪ ،‬ﻁ ‪ ،10‬ﺩﺍﺭ ﺍﻟﻌﻠﻡ ﻟﻠﻤﻼﻴﻴﻥ‪ ،‬ﺒﻴﺭﻭﺕ ‪،‬‬
‫‪ 1977‬ﻡ ‪.‬‬
‫‪ 36‬ـ ﻤﺠﺎﺯ ﺍﻟﻘﺭﺁﻥ ‪ :‬ﺃﺒﻭ ﻋﺒﻴﺩﺓ ﻤﻌﻤﺭ ﺒﻥ ﺍﻟﻤﺜﻨﻰ ﺍﻟﺘﻴﻤﻲ ) ﺕ‪210‬ﻫـ ( ﻁ ‪ ، 2‬ﻋﺎﻟﻡ ﺍﻟﻜﺘﺏ ‪،‬‬
‫ﺒﻴﺭﻭﺕ ‪ 1980 ،‬ﻡ ‪.‬‬
‫‪ 37‬ـ ﻤﺨﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ‪ :‬ﻤﺤﻤﺩ ﺒﻥ ﺃﺒﻲ ﺒﻜﺭ ﻋﺒﺩ ﺍﻟﻘﺎﺩﺭ ﺍﻟﺭﺍﺯﻱ ) ﺕ ‪ 666‬ﻫـ ( ﺩﺍﺭ ﺍﻟﻜﺘـﺎﺏ‬
‫ﺍﻟﻌﺭﺒﻲ ‪ 1401 ،‬ﻫـ ـ ‪ 1981‬ﻡ ‪.‬‬

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 ‫ﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﺜﺎﻨﻴﺔ ﻟﻶﻴﺎﺕ ﺍﻟﺩﺍﻟﺔ ﻋﻠﻰ ﺍﻻﺴﺘﻘﺒﺎل ﻓﻲ ‪....‬‬

‫‪ 38‬ـ ﺍﻟﻤﺨﺘﺎﺭ ﻓﻲ ﺼﺤﺎﺡ ﺍﻟﻠﻐﺔ‪:‬ﻤﺤﻤﺩ ﻤﺤﻴﻲ ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ ﻭﻤﺤﻤﺩ ﻋﺒﺩ ﺍﻟﻠﻁﻴﻑ ﺍﻟﺴﺒﻜﻲ ‪،‬‬
‫ﻤﻁﺒﻌﺔ ﺍﻻﺴﺘﻘﺎﻤﺔ ﺒﺎﻟﻘﺎﻫﺭﺓ ‪.‬‬
‫‪ 39‬ـ ﻤﺸﻜل ﺍﻋﺭﺍﺏ ﺍﻟﻘﺭﺁﻥ ‪ :‬ﺃﺒﻲ ﻤﺤﻤﺩ ﻤﻜﻲ ﺒﻥ ﺃﺒﻲ ﻁﺎﻟﺏ ﺍﻟﻘﻴـﺴﻲ ) ﺕ ‪ 437‬ﻫــ ( ‪،‬‬
‫ﺘﺤﻘﻴﻕ ‪ :‬ﺤﺎﺘﻡ ﺼﺎﻟﺢ ﺍﻟﻀﺎﻤﻥ ‪ ،‬ﻁ ‪ ، 3‬ﻤﺅﺴﺴﺔ ﺍﻟﺭﺴﺎﻟﺔ ‪ 1987 ،‬ﻡ ‪.‬‬
‫‪ 40‬ـ ﻤﻌﺎﻨﻲ ﺍﻟﻘﺭﺁﻥ ‪ :‬ﺃﺒﻲ ﺯﻜﺭﻴﺎ ﻴﺤﻴﻰ ﺒﻥ ﺯﻴﺎﺩ ﺍﻟﻔﺭﺍﺀ ) ﺕ ‪207‬ﻫـ ( ﻁ ‪ ،2‬ﻋﺎﻟﻡ ﺍﻟﻜﺘﺏ ‪،‬‬
‫ﺒﻴﺭﻭﺕ ‪ 1980 ،‬ﻡ ‪.‬‬
‫‪ 41‬ـ ﺍﻟﻤﻌﺎﻨﻲ ﻓﻲ ﻀﻭﺀ ﺃﺴﺎﻟﻴﺏ ﺍﻟﻘﺭﺁﻥ ‪ :‬ﻋﺒﺩ ﺍﻟﻔﺘﺎﺡ ﻻﺸـﻴﻥ ‪ ،‬ﻁ ‪ ، 4‬ﺍﻟﻤﻜﺘﺒـﺔ ﺍﻷﻤﻭﻴـﺔ ‪،‬‬
‫‪ 1983‬ﻡ ‪.‬‬
‫‪ 42‬ـ ﻤﻌﺎﻨﻲ ﺍﻟﻨﺤﻭ ‪ :‬ﺩ ‪ .‬ﻓﺎﻀل ﺼﺎﻟﺢ ﺍﻟﺴﺎﻤﺭﺍﺌﻲ ‪ ،‬ﻁ ‪ ، 1‬ﺩﺍﺭ ﺍﺤﻴﺎﺀ ﺍﻟﺘـﺭﺍﺙ ﺍﻟﻌﺭﺒـﻲ ‪،‬‬
‫ﺒﻴﺭﻭﺕ ـ ﻟﺒﻨﺎﻥ ‪ 1428 ،‬ﻫـ ـ ‪ 2007‬ﻡ ‪.‬‬
‫‪ 43‬ـ ﻤﻌﺠﻡ ﺍﻟﻤﺼﻁﻠﺤﺎﺕ ﺍﻟﺒﻼﻏﻴﺔ ﻭﺘﻁﻭﺭﻫﺎ ‪ :‬ﺃﺤﻤﺩ ﻤﻁﻠـﻭﺏ ‪ ،‬ﻤﻁﺒﻌـﺔ ﺍﻟﻤﺠﻤـﻊ ﺍﻟﻌﻠﻤـﻲ‬
‫ﺍﻟﻌﺭﺍﻗﻲ ‪ 1406 ،‬ﻫـ ـ ‪ 1986‬ﻡ ‪.‬‬
‫‪ 44‬ـ ﺍﻟﻤﻌﺠﻡ ﺍﻟﻤﻔﻬﺭﺱ ﻷﻟﻔﺎﻅ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ‪ :‬ﻤﺤﻤﺩ ﻓﺅﺍﺩ ﻋﺒﺩ ﺍﻟﺒﺎﻗﻲ ‪ ،‬ﺃﻭﻨﺩ ﺩﺍﻨﺵ ﻟﻠﻁﺒﺎﻋﺔ‬
‫ﻭﺍﻟﻨﺸﺭ ـ ﻁﻬﺭﺍﻥ ‪.‬‬
‫‪ 45‬ـ ﺍﻟﻤﻐﻨﻲ ﺍﻟﻠﺒﻴﺏ ﻋﻥ ﻜﺘﺏ ﺍﻷﻋﺎﺭﻴﺏ ‪ :‬ﺍﺒﻥ ﻫﺸﺎﻡ ﺍﻷﻨﺼﺎﺭﻱ ‪ ،‬ﻁ ‪ ، 1‬ﺃﺸـﺭﻑ ﻋﻠﻴـﻪ ‪:‬‬
‫ﺩ ‪ .‬ﺃﻤﻴل ﺒﺩﻴﻊ ﻴﻌﻘﻭﺏ ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ ‪ ،‬ﺒﻴﺭﻭﺕ ـ ﻟﺒﻨﺎﻥ ‪ 1988 ،‬ﻡ ‪.‬‬
‫‪ 46‬ـ ﺍﻟﻤﻔﺭﺩﺍﺕ ﻓﻲ ﻏﺭﻴﺏ ﺍﻟﻘﺭﺁﻥ ‪ :‬ﺃﺒﻲ ﺍﻟﻘﺎﺴﻡ ﺍﻟﺤﺴﻴﻥ ﺒـﻥ ﻤﺤﻤـﺩ ﺍﻟﻤﻌـﺭﻭﻑ ﺒﺎﻟﺭﺍﻏـﺏ‬
‫ﺍﻷﺼﻔﻬﺎﻨﻲ ) ﺕ ‪ 502‬ﻫـ ( ‪ ،‬ﺘﺤﻘﻴﻕ ‪ :‬ﻤﺤﻤﺩ ﺴﻴﺩ ﻜﻴﻼﻨﻲ ‪ ،‬ﺩﺍﺭ ﺍﻟﻤﻌﺭﻓـﺔ ‪ ،‬ﺒﻴـﺭﻭﺕ‬
‫ـ ﻟﺒﻨﺎﻥ ‪.‬‬
‫‪ 47‬ـ ﻤﻭﺍﻫﺏ ﺍﻟﺭﺤﻤﻥ ﻓﻲ ﺘﻔﺴﻴﺭ ﺍﻟﻘﺭﺁﻥ ‪ :‬ﻋﺒﺩ ﺍﻟﻜﺭﻴﻡ ﻤﺤﻤﺩ ﺍﻟﻤﺩﺭﺱ ‪ ،‬ﻁ ‪ ، 1‬ﺩﺍﺭ ﺍﻟﺤﺭﻴـﺔ‬
‫ﻟﻠﻁﺒﺎﻋﺔ ‪ ،‬ﺒﻐﺩﺍﺩ ‪ 1407 ،‬ﻫـ ـ ‪ 1986‬ﻡ ‪.‬‬
‫ﺍﻷﻁﺎﺭﻴﺢ ‪:‬‬
‫‪ 1‬ـ ﺃﺴﻠﻭﺏ ﺍﻷﻤﺭ ﻭﻤﻌﺎﻨﻴﻪ ﺍﻟﺜﻭﺍﻨﻲ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ‪ ،‬ﺃﻁﺭﻭﺤﺔ ﺩﻜﺘﻭﺭﺍﻩ ‪ :‬ﺩ ‪ .‬ﻗﺎﺴﻡ ﻓﺘﺤـﻲ‬
‫ﺴﻠﻴﻤﺎﻥ ‪ ،‬ﺇﺸﺭﺍﻑ ‪ :‬ﺍﻷﺴﺘﺎﺫ ﺍﻟﺩﻜﺘﻭﺭ ﻜﺎﺼﺩ ﻴﺎﺴﺭ ﺍﻟﺯﻴﺩﻱ ‪،‬ﺠﺎﻤﻌـﺔ ﺍﻟﻤﻭﺼـل ـ ﻜﻠﻴـﺔ‬
‫ﺍﻵﺩﺍﺏ ‪ 1416 ،‬ﻫـ ـ ‪ 1995‬ﻡ ‪.‬‬

‫ـ ﺘ ‪‬ﻡ ﺒﻌـﻭﻥ ﺍﷲ ـ‬

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