2007 ‫( ﻟﺴﻨﺔ‬2) ‫ ﺍﻟﻌﺩﺩ‬، (14) ‫ ﺍﻟﻤﺠﻠﺩ‬، ‫ﻤﺠﻠﺔ ﺍﻟﺘﺭﺒﻴﺔ ﻭﺍﻟﻌﻠﻡ‬

‫ﺍﻟﺒﻌﺙ ﻭﺍﻹﺭﺴﺎل ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺩﺭﺍﺴﺔ ﺩﻻﻟﻴﺔ‬

‫ﻜﺭﻴﻡ ﺫﻨﻭﻥ ﺩﺍﻭﺩ‬
‫ﺠﺎﻤﻌﺔ ﺍﻟﻤﻭﺼل‬/‫ﻜﻠﻴﺔ ﺍﻟﺘﺭﺒﻴﺔ‬/‫ﻗﺴﻡ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ‬
‫ﺘﺎﺭﻴﺦ ﺍﻟﻘﺒﻭل‬ ‫ﺘﺎﺭﻴﺦ ﺍﻻﺴﺘﻼﻡ‬
2007/02/21 2007/01/18
Abstract
The research revolves around a problematic controversial issue in
Arabic, synonymy. Synonymy is communicating meaning through two
lexicons or more than two. It is known among researchers that if the
multiplicity of lexicons for one meaning was due to the difference of the
Arab tribes, it would not be included within the problematicity of
disagreement among the scholars. This phenomenon is characteristically
known and identified if the opinion of the idiomatic origination of
language is adopted. A certain tribe may agree on a certain meaning, and
another tribe may agree on the same meaning but in another lexicon. This
kind of synonymy may not be reckoned preoccupying scholars due to the
aforementioned reasons.
Unlikely, what preoccupying scholars and researchers is the issue
of the multiplicity of lexicons for the one meaning due to certain things
other than the multiplicity of language and the presence of homophones
among the lexicons. Probably, what is in this research is included in this
domain. The lexicons of the upraising and sending in the Glorious Qur’an
signify an approximate meaning besides their being mentioned in texts
and contexts that sometimes reach the degree of resemblance as in the
Qur’an verse 111 in Surah of Al-A’raf and the Qur’an verse 36 in Surah
of Ash-Shu’ra”. The issue of the two lexicons has been explained in
detail the third axis of the research. The research is based on an inductive
method of studying the two lexicons, and the calculating of the
mentioning of each of them in the Glorious Qur’an with the observation
of their contextual meaning. It includes three sections.
In the first section, the linguistic and contextual denotations of the
upraising have been presented with an example from the Qur’an text for
each denotation. In the second section, the linguistic and contextual
denotations of sending have been presented with an example for each
denotation. As for the third section, a comparison between the denotation
of the upraising and sending according to usage has been included.
It has been included that the lexicons in the Qur’an text has been
concisely and expressively distributed in terms of status. Thus, the
synonym of a lexicons does not replace the used lexicon. The first of
priorities is the affirmation of the non-synonymy if it is possible;

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 ‫ﺍﻟﺒﻌﺙ ﻭﺍﻹﺭﺴﺎل ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺩﺭﺍﺴﺔ ﺩﻻﻟﻴﺔ‬

‫‪construction has a meaning other than that of the individuation.‬‬

‫‪Accordingly, many scholars disapproved the replacing of one of the two‬‬
‫‪synonyms the other synonym in construction even though they agreed on‬‬
‫‪its possibility in individuation. It rarely occurs that a lexicon is fully‬‬
‫‪expressed by another one; its meaning is approximated, and this thing is‬‬
‫‪among the causes of the inimitability of the Qur’an.‬‬

‫ﺍﻟﻤﻠﺨﺹ‬
‫ﻴﺩﻭﺭ ﻫﺫﺍ ﺍﻟﺒﺤﺙ ﺤﻭل ﻗﻀﻴﺔ ﻤﺸﻜﻠﺔ ﻓﻲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻁﺎل ﺍﻟﺠﺩل ﻓﻴﻬﺎ ﻭﺍﻟﺨﻼﻑ ﻋﻠﻴﻬﺎ ‪،‬‬
‫ﺘﻌﺭﻑ ﺒﺎﻟﺘﺭﺍﺩﻑ ﻭﺍﻟﺘﺭﺍﺩﻑ ﻫﻭ ﺇﻴﺭﺍﺩ ﺍﻟﻤﻌﻨﻰ ﺍﻟﻭﺍﺤﺩ ﺒﻠﻔﻅﺘﻴﻥ ﻤﺨﺘﻠﻔﺘﻴﻥ ﺃﻭ ﺃﻜﺜﺭ ‪ ،‬ﻭﻤﻥ ﺍﻟﻤﻌﻠـﻭﻡ‬
‫ﻟﺩﻯ ﺍﻟﺒﺎﺤﺜﻴﻥ ﺃﻥ ﺘﻌﺩﺩ ﺍﻷﻟﻔـﺎﻅ ﻟﻠﻤﻌﻨﻰ ﺍﻟﻭﺍﺤﺩ ﺇﺫﺍ ﻜﺎﻥ ﺴﺒﺒﻪ ﺍﺨﺘﻼﻑ ﻟﻐﺎﺕ ﺍﻟﻘﺒﺎﺌل ﺍﻟﻌﺭﺒﻴﺔ ﻓﻬﻭ‬
‫ﻻ ﻴﺩﺨل ﻀﻤﻥ ﺍﺸﻜﺎﻟﻴﺔ ﺍﻟﺨﻼﻑ ﺒﻴﻥ ﺍﻟﻌﻠﻤﺎﺀ ‪ ،‬ﻷﻥ ﻫﺫﻩ ﺍﻟﻅـﺎﻫﺭﺓ ﺒﻬـﺫﺍ ﺍﻟﻭﺼـﻑ ﻤﻌﺭﻭﻓـﺔ‬
‫ﺹ ﻋﻠﻰ ﺃﻥ ﺍﻟﻠﻐﺔ ﻨﺸﺄﺘﻬﺎ ﻫﻲ ﺘﻭﻗﻴﻑ ﻭﺍﺼﻁﻼﺡ ‪،‬‬
‫ﻭﻤﺸﺨﺼﺔ‪،‬ﻻ ﺴﻴﻤﺎ ﺇﺫﺍ ﻤﺎ ﺘﺒﻨﱠﻴﻨﺎ ﺍﻟﺭﺃﻱ ﺍﻟﺫﻱ ﻨ ‪‬‬
‫ﻥ ﻭﺘﺼﻁﻠﺢ ﺃﺨﺭﻯ ﻋﻠﻰ ﻨﻔﺱ ﺍﻟﻤﻌﻨﻰ ﺒﻠﻔـﻅ ﺁﺨـﺭ‪،‬‬
‫ﻰ ﻤﻌﻴ ٍ‬
‫ﺇﺫ ﻗﺩ ﺘﺼﻁﻠﺢ ﻗﺒﻴﻠـﺔ ﻤﻌﻴﻨﺔ ﻋﻠﻰ ﻤﻌﻨ ‪‬‬
‫ﻭﻫﺫﺍ ﺍﻟﻨﻭﻉ ﻤﻥ ﺍﻟﺘﺭﺍﺩﻑ ﺃﺤﺴﺒﻪ ﻻ ﻴﺸﻐل ﻋﻘﻭل ﺍﻟﺒﺎﺤﺜﻴﻥ ﻟﻤﺎ ﺫﻜﺭﻨﺎ ﻤﻥ ﺃﺴﺒﺎﺏ ‪.‬‬

‫ﻻ ﺃﻥ ﺍﻟﺫﻱ ﻴﺸﻐل ﻋﻘـﻭل ﺍﻟﺩﺍﺭﺴﻴﻥ ﻭﺍﻟﺒﺎﺤﺜﻴﻥ ﻤﺴﺄﻟﺔ ﺍﻟﻘـﻭل ﺒﺘﻌـﺩﺩ ﺍﻷﻟﻔـﺎﻅ ﻟﻠﻤﻌﻨـﻰ‬
‫ﺇﹼ‬
‫ﺍﻟﻭﺍﺤﺩ ﺩﻭﻥ ﺃﻥ ﻴﺭﺠﻊ ﺫﻟﻙ ﺇﻟﻰ ﺘﻌﺩﺩ ﺍﻟﻠﻐﺎﺕ ﻭﺩﻭﻥ ﺃﻥ ﻴﻜﻭﻥ ﺒﻴﻥ ﻫﺫﻩ ﺍﻷﻟﻔﺎﻅ ﺍﻟﺘﻲ ﻴﻅـﻥ ﺒﻬـﺎ‬
‫ﺍﻟﺘﺭﺍﺩﻑ ﻗﺭﺍﺒﺔ ﺼﻭﺘﻴﺔ ‪ ،‬ﻭﻟﻌل ﻤﺎ ﻨﺤﻥ ﺒﺼﺩﺩﻩ ﻤﻥ ﺒﺤﺙ ﻴﺩﺨل ﻀـﻤﻥ ﻫـﺫﺍ ﺍﻟﻤـﻀﻤﺎﺭ ﺇﺫ ﺇﻥ‬
‫ﻼ ﻋﻥ ﻭﺭﻭﺩﻫﻤﺎ ﻓﻲ‬
‫ﻟﻔﻅﺘﻲ ﺍﻟﺒﻌﺙ ﻭﺍﻹﺭﺴﺎل ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺘﺩﻻﻥ ﻋﻠﻰ ﻤﻌﻨﻰ ﻤﺘﻘﺎﺭﺏ ‪ ،‬ﻓﻀ ﹰ‬
‫ﻨﺼﻭﺹ ﻭﺴﻴﺎﻗﺎﺕ ﺘﺼـل ﺃﺤﻴﺎﻨﹰﺎ ﺇﻟﻰ ﺩﺭﺠﺔ ﺍﻟﺘﻁﺎﺒﻕ ﻜﻤﺎ ﻓﻲ ﺍﻵﻴﺔ )‪ (111‬ﻤﻥ ﺴﻭﺭﺓ ﺍﻷﻋﺭﺍﻑ‬
‫‪ ،‬ﻭﺍﻵﻴﺔ )‪ (36‬ﻤﻥ ﺴﻭﺭﺓ ﺍﻟﺸﻌﺭﺍﺀ ‪ ،‬ﻭﻗﺩ ﺃﻭﻀﺤﻨﺎ ﻫﺫﻩ ﺍﻟﻤﺴﺄﻟﺔ ﺒﺸﻜل ﻤﻔﺼل ﻓﻲ ﺍﻟﻤﺤﻭﺭ ﺍﻟﺜﺎﻟﺙ‬
‫ﻤﻥ ﺍﻟﺒﺤﺙ ‪ .‬ﻭﺍﻟﺫﻱ ﻨﺤﺏ ﺃﻥ ﻨﻨﻭﻩ ﺒﻪ ﺃﻥ ﺍﻟﺒﺤﺙ ﻗﺩ ﻗﺎﻡ ﻓﻲ ﺍﺭﺘﻜﺎﺯﻩ ﻋﻠﻰ ﻤﻨﻬﺞ ﺍﺴﺘﻘﺭﺍﺌﻲ ﻟﻬﺎﺘﻴﻥ‬
‫ﺍﻟﻠﻔﻅﺘﻴﻥ ‪ ،‬ﻭﺍﺤﺼﺎﺀ ﻋﺩﺩ ﻭﺭﻭﺩ ﻜل ﻤﻨﻬﻤﺎ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻤﻊ ﻤﻼﺤﻅﺔ ﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﺴﻴﺎﻗﻴﺔ ﻟﻬﻤﺎ‬
‫‪ ،‬ﻭﻗﺩ ﺍﺴﺘﻭﻯ ﺍﻟﺒﺤﺙ ﻋﻠﻰ ﺴﻭﻗﻪ ﻓﻲ ﺜﻼﺜﺔ ﻤﺒﺎﺤﺙ ﻋﺭﻀﻨﺎ ﻓﻲ ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل ‪ :‬ﺩﻻﻻﺕ ﺍﻟﺒﻌـﺙ‬
‫ﺍﻟﻠﻐﻭﻴﺔ ﻭﺍﻟﺴﻴﺎﻗﻴﺔ ﻤﻊ ﺘﻤﺜﻴﻠﻨﺎ ﻟﻜل ﺩﻻﻟﺔ ﺃﻭ ﻤﻌﻨﻰ ﺒﺸﺎﻫﺩ ﻤﻥ ﺍﻟﻨﺹ ﺍﻟﻘﺭﺁﻨـﻲ ‪ ،‬ﻭﻋﺭﻀـﻨﺎ ﻓـﻲ‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ‪ :‬ﺩﻻﻻﺕ ﺍﻹﺭﺴﺎل ﺍﻟﻠﻐﻭﻴﺔ ﻤﻨﻬﺎ ﻭﺍﻟﺴﻴﺎﻗﻴﺔ ﻤﻊ ﺍﻟﺸﻭﺍﻫﺩ ﺍﻟﺩﺍﻋﻤـﺔ ﻟﻜـل ﻤﻌﻨـﻰ ‪،‬‬
‫ﻭﻀﻤﻨﺎ ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻟﺙ ‪ :‬ﻤﻭﺍﺯﻨﺔ ﺒﻴﻥ ﺩﻻﻻﺕ ﺍﻟﺒﻌﺙ ﻭﺍﻹﺭﺴﺎل ﻤﻥ ﺤﻴﺙ ﺍﻻﺴﺘﻌﻤﺎل ﺍﻟﻠﻐـﻭﻱ ‪،‬‬
‫ﻭﺍﻨﺘﻬﻴﻨﺎ ﻓﻴﻪ ﺇﻟﻰ ﻨﺘﻴﺠﺔ ﺍﺤﺴﺒﻬﺎ ﻤﻭﻓﻘﺔ ﻤﻔﺎﺩﻫﺎ ‪ :‬ﺃﻥ ﺍﻷﻟﻔﺎﻅ ﻓﻲ ﺍﻟﻨﺹ ﺍﻟﻘﺭﺁﻨﻲ ﻗﺩ ﻭﺯﻋﺕ ﺒﺤـﺴﺏ‬
‫ﺍﻟﻤﻘﺎﻤﺎﺕ ﺘﻭﺯﻴﻌﹰﺎ ﺩﻗﻴﻘﹰﺎ ﻤﻌﺒﺭﹰﺍ ‪.‬‬

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 ‫ﻜﺭﻴﻡ ﺫﻨﻭﻥ ﺩﺍﻭﺩ‬

‫ﻭﻋﻠﻴﻪ ﻓﻼ ﻴﻘﻭﻡ ﻤﺭﺍﺩﻑ ﺍﻟﻠﻔﻅﺔ ﻓﻴﻤﺎ ﺍﺴﺘﻌﻤل ﻓﻴﻪ ﻤﻘﺎﻡ ﺍﻵﺨﺭ ﻭﺇﻥ ﻤﻥ ﺃﻭﻟﻰ ﺍﻷﻭﻟﻴﺎﺕ ﺍﻟﻘﻁﻊ‬
‫ﺒﻌﺩﻡ ﺍﻟﺘﺭﺍﺩﻑ ﻤﺎ ﺃﻤﻜﻥ ﻷﻥ ﻟﻠﺘﺭﻜﻴﺏ ﻤﻌﻨﻰ ﻏﻴﺭ ﻤﻌﻨﻰ ﺍﻹﻓﺭﺍﺩ ‪ ،‬ﻭﻟﻬﺫﺍ ﻤﻨﻊ ﻜﺜﻴﺭ ﻤـﻥ ﺍﻟﻌﻠﻤـﺎﺀ‬
‫ﻭﻗﻭﻉ ﺃﺤـﺩ ﺍﻟﻤﺘﺭﺍﺩﻓﻴﻥ ﻤﻭﻗﻊ ﺍﻵﺨﺭ ﻓﻲ ﺍﻟﺘﺭﻜﻴﺏ ﻭﺇﻥ ﺍﺘﻔﻘﻭﺍ ﻋﻠﻰ ﺠﻭﺍﺯﻩ ﻓﻲ ﺍﻹﻓـﺭﺍﺩ ‪ ،‬ﻭﻗﻠﹼﻤـﺎ‬
‫ﻴﻌﺒﺭ ﻋﻥ ﻟﻔﻅ ﻭﺍﺤﺩ ﺒﻠﻔﻅ ﺁﺨﺭ ﻴﺅﺩﻱ ﺠﻤﻴﻊ ﻤﻌﻨﺎﻩ ﺒل ﻴﻜﻭﻥ ﻓﻴﻪ ﺘﻘﺭﻴﺏ ﻟﻤﻌﻨﺎﻩ ‪ ،‬ﻭﻫﺫﺍ ﻤﻥ ﺃﺴﺒﺎﺏ‬
‫ﺇﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ‪.‬‬

‫ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل‬
‫ﺍﻟﺒﻌـﺙ ﻭﺩﻻﻟﺘـﻪ‬

‫ﺍﻟﺒﺎﺀ ﻭﺍﻟﻌﻴﻥ ﻭﺍﻟﺜﺎﺀ ‪ :‬ﺃﺼل ﻭﺍﺤﺩ ﻴﺩل ﻋﻠﻰ ﺍﻻﺜﺎﺭﺓ )‪ ، (1‬ﻗﺎل ﺍﻟﺭﺍﻏﺏ ‪ " :‬ﺃﺼل ﺍﻟﺒﻌﺙ ﺇﺜﺎﺭﺓ‬
‫ﺍﻟﺸﺊ ﻭﺘﻭﺠﻴﻬﻪ " )‪ ، (2‬ﻴﻘﺎل ‪ :‬ﺒﻌﺜﺕ ﺍﻟﻨﺎﻗﺔ ﻓﺎﻨﺒﻌﺜﺕ ﺃﻱ ‪ :‬ﺃﺜﺭﺘﻬﺎ ﻓﺜﺎﺭﺕ ‪ ،‬ﻭﻨﻬﻀﺕ ‪ ،‬ﻭﻤﻨﻪ ﻴـﻭﻡ‬
‫ﺍﻟﺒﻌﺙ ‪،‬ﻭﻴﻘﺎل ‪ :‬ﺒﻌﺜﺘﻪ ﻤﻥ ﻨﻭﻤﻪ ﻓﺎﻨﺒﻌﺙ ﺃﻱ ﻨﺒﻬﺘﻪ ﻓﺎﻨﺘﺒﻪ )‪ ، (3‬ﻭﺠﺎﺀ ﻓﻲ ﺍﻟﻠﺴﺎﻥ ‪ :‬ﺍﻟﺒﻌﺙ ‪ :‬ﺍﺜـﺎﺭﺓ‬
‫ﺒﺎﺭﻙ ‪ ،‬ﺃﻭ ﻗﺎﻋﺩ ﺘﻘﻭل ‪ :‬ﺒﻌﺜﺕ ﺍﻟﺒﻌﻴﺭ ﻓﺎﻨﺒﻌﺙ ‪ ،‬ﺃﻱ ﺃﺜﺭﺘﻪ ﻓﺜﺎﺭ )‪ ، (4‬ﻭﻓﻲ ﺤﺩﻴﺙ ﺤﺫﻴﻔﺔ ) ‪: ( ‬‬
‫" ﺃﻥ ﻟﻠﻔﺘﻨﺔ ﺒﻌﺜﺎﺕ ﻭﻭﻗﻔﺎﺕ ‪ ،‬ﻓﻤﻥ ﺍﺴﺘﻁﺎﻉ ﺃﻥ ﻴﻤﻭﺕ ﻓﻲ ﻭﻗﻔﺎﺘﻬﺎ ﻓﻠﻴﻔﻌل " )‪ ، (5‬ﻭﻤﻌﻨﻰ ﺒﻌﺜﺎﺕ ﺃﻱ‬
‫ﺍﺜﺎﺭﺍﺕ ﻭﺘﻬﻴﺠﺎﺕ )‪ ، (6‬ﻭﻜل ﺸﺊ ﺜﺭﺘﻪ ﻓﻘﺩ ﺒﻌﺜﺘﻪ ‪ ،‬ﻭﻤﻨﻪ ﺤﺩﻴﺙ ﻋﺎﺌﺸﺔ ) ﺭﻀﻲ ﺍﷲ ﻋﻨﻬـﺎ ( ‪" :‬‬
‫ﻓﺒﻌﺜﻨﺎ ﺍﻟﺒﻌﻴﺭ ﻓﺈﺫﺍ ﺍﻟﻌﻘﺩ ﺘﺤﺘﻪ " )‪. (7‬‬
‫ﻭﻤﻤﺎ ﺘﺠﺩﺭ ﺍﻹﺸﺎﺭﺓ ﺇﻟﻴـﻪ ﺃﻥ ﺍﻟﺒﻌﺙ ﻴﺨﺘﻠﻑ ﺒﺤﺴﺏ ﺍﺨﺘﻼﻑ ﻤﺎﻋﻠﻕ ﺒـﻪ ‪ ،‬ﻓﻘـﺩ ﻴﻜـﻭﻥ‬
‫ﺒﺸﺭﻴﹰﺎ ﻨﺤﻭ ﻗﻭﻟﻨﺎ ‪ :‬ﺒﻌﺜﺕ ﺍﻟﺒﻌﻴﺭ ‪ ،‬ﻭﺒﻌﺜﺕ ﺍﻻﻨﺴﺎﻥ ﻓﻲ ﺤﺎﺠﺔ )‪ ، (8‬ﻭﻗﺩ ﻴﻜﻭﻥ ﺇﻟﻬﻴﹰﺎ ﻭﻫـﻭ ﻋﻠـﻰ‬
‫ﻀﺭﺒﻴﻥ ‪ ،‬ﺍﻷﻭل ‪ :‬ﻭﻴﺘﻌﻠﻕ ﺒﺈﻴﺠﺎﺩ ﺍﻷﻋﻴﺎﻥ ﻭﺍﻷﺠﻨﺎﺱ ﻭﺍﻷﻨﻭﺍﻉ ﻤﻥ ﺍﻟﻌﺩﻡ ‪ ،‬ﻭﺫﻟﻙ ﻤﻤﺎ ﻴﺨﺘﺹ ﺒﻪ‬
‫ﺍﻟﺒﺎﺭﻱ ‪ ، ‬ﻭﺍﻟﺜﺎﻨﻲ ‪ :‬ﻭﻴﺘﻌﻠﻕ ﺒﺈﺤﻴﺎﺀ ﺍﻟﻤﻭﺘﻰ ‪ ،‬ﻭﻗﺩ ﺨﺹ ﺒﺫﻟﻙ ﺍﻟﺒﺎﺭﻱ ﺠل ﺸﺄﻨﻪ ﺒﻌﺽ ﺃﻨﺒﻴﺎﺌﻪ‬
‫ﺠ ْﺌ ﹸﺘ ﹸﻜ ‪‬ﻡ ﺒِﺂ ‪‬ﻴ ٍﺔ‬ ‫ﻜـ ) ﻋﻴﺴﻰ ( )‪ ، (  ) (9‬ﻗﺎل ـ ﺘﻌﺎﻟﻰ ـ ‪  :‬ﻭ ‪‬ﺭﺴ‪‬ﻭﻻ ِﺇﻟﹶﻰ ‪‬ﺒﻨِﻲ ِﺇ ‪‬‬
‫ﺴﺭ‪‬ﺍﺌِﻴ َل َﺃﻨﱢﻲ ﹶﻗ ‪‬ﺩ ِ‬
‫ﺉ‬
‫ﻥ ﺍﻟﻠﱠـ ِﻪ ‪‬ﻭُﺃﺒ‪‬ـ ِﺭ ُ‬
‫ﻁ ‪‬ﻴﺭ‪‬ﺍ ﺒِـ ِﺈ ﹾﺫ ِ‬
‫ﻥ ﹶ‬
‫ﺦ ﻓِﻴ ِﻪ ﹶﻓ ‪‬ﻴﻜﹸﻭ ‪‬‬
‫ﻁ ‪‬ﻴ ِﺭ ﹶﻓﺄَﻨ ﹸﻔ ﹸ‬
‫ﻥ ﹶﻜﻬ‪ ‬ﻴ َﺌﺔِ ﺍﻟ ﱠ‬
‫ﻥ ﺍﻟﻁﱢﻴ ِ‬
‫ﻕ ﹶﻟ ﹸﻜ ‪‬ﻡ ِﻤ ‪‬‬
‫ﺨﹸﻠ ﹸ‬
‫ﻥ ‪‬ﺭ ‪‬ﺒ ﹸﻜ ‪‬ﻡ َﺃﻨﱢﻲ َﺃ ﹾ‬
‫ِﻤ ‪‬‬
‫ﻥ ﺍﻟﱠﻠ ِﻪ‪ ] ‬ﺁل ﻋﻤﺭﺍﻥ‪. [ 49 :‬‬
‫ﻲ ﺍ ﹾﻟ ‪‬ﻤ ‪‬ﻭﺘﹶﻰ ِﺒ ِﺈ ﹾﺫ ِ‬
‫ﺤِ‬
‫ﺍ َﻷ ﹾﻜﻤ‪‬ﻪ‪ ‬ﻭ‪‬ﺍ َﻷ ‪‬ﺒﺭ‪‬ﺹ‪ ‬ﻭُﺃ ‪‬‬
‫ﻴﺘﺒﻴﻥ ﻟﻨﺎ ﻤﻤﺎ ﺴﺒﻕ ﺃﻥ ﺍﻷﺼل ﻓﻲ ﻤﺎﺩﺓ ) ﺒﻌﺙ ( ﻫﻭ ﺇﺜﺎﺭﺓ ﺍﻟﺸﺊ ‪ ،‬ﻭﺘﻬﻴﻴﺠـﻪ ﻭﺘﺤﻔﻴـﺯﻩ‬
‫ﻥ ﺃﺨﺭ ﺘﺘﻨﻭﻉ ﺒﺘﻨﻭﻉ ﻤﺎ ﻋﻠﻘﺕ ﺒﻪ ﺘﻠﻙ ﺍﻟﻤـﺎﺩﺓ ‪،‬‬
‫ﻻ ﺃﻨﻬﺎ ﻗﺩ ﺘﺩل ﻋﻠﻰ ﻤﻌﺎ ٍ‬
‫ﻭﺤﺜﻪ ﻋﻠﻰ ﺃﺩﺍﺀ ﻓﻌل ﻤﺎ ﺇ ﹼ‬
‫)‪(10‬‬
‫ﻭﻫﺫﺍ ﻤﺎ ﺫﻜﺭﻩ ﺃﺼﺤﺎﺏ ﺍﻟﻤﺅﻟﻔﺎﺕ ﺍﻟﺘﻲ ﻋﻨﻴﺕ ﺒﺎﻟﻭﺠﻭﻩ ﻭﺍﻟﻨﻅﺎﺌﺭ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻜﺎﻟﺩﻤﻐﺎﻨﻲ‬
‫ﻭﺍﻟﻔﻴﺭﻭﺯ ﺁﺒﺎﺩﻱ )‪ (11‬ﻭﻏﻴﺭﻫﻤﺎ ‪ ،‬ﺇﺫ ﺃﺸﺎﺭﻭﺍ ﺇﻟﻰ ﺃﻥ ﻤﺎﺩﺓ ) ﺒﻌﺙ ( ﺘﺩل ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻋﻠـﻰ‬
‫ﻥ ﻋﺩﻴﺩﺓ ﺘﺘﻤﺜل ﺒـ ) ﺍﻹﺤﻴﺎﺀ ‪ ،‬ﻭﺍﻹﺴﺘﻴﻘﺎﻅ ﻤﻥ ﺍﻟﻨﻭﻡ ‪ ،‬ﻭﺍﻹﺨﺭﺍﺝ ﻤﻥ ﺍﻟﻘﺒـﻭﺭ‪ ،‬ﻭﺍﻟﺘـﺴﻠﻴﻁ ‪،‬‬
‫ﻤﻌﺎ ٍ‬
‫ﻭﺍﻟﺘﻌﻴﻴﻥ ‪ ،‬ﻭﺍﻟﺘﻨﺼﻴﺏ ‪،‬ﻭﺍﻹﻟﻬﺎﻡ ‪ ،‬ﻭﺍﻹﺭﺴﺎل ( ﻭﻷﺠل ﺇﻴﻀﺎﺡ ﻫﺫﻩ ﺍﻟﻤﺴﺄﻟﺔ ﺴﻨﻌﻤﺩ ﺇﻟﻰ ﺫﻜﺭ ﺸﺎﻫﺩ‬
‫ﻗﺭﺁﻨﻲ ﻟﻜل ﻤﻌﻨﻰ ﻤﻥ ﺘﻠﻜﻡ ﺍﻟﻤﻌﺎﻨﻲ ‪.‬‬

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‫‪148‬‬
 ‫ﺍﻟﺒﻌﺙ ﻭﺍﻹﺭﺴﺎل ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺩﺭﺍﺴﺔ ﺩﻻﻟﻴﺔ‬

‫‪ 1‬ـ ﺍﻹﺤﻴﺎﺀ ﺒﻌﺩ ﺍﻟﻤﻭﺕ ‪:‬‬

‫ﻭﺭﺩ ﻫﺫﺍ ﺍﻟﻤﻌﻨﻰ ﻓﻲ ﻋﺩﺩ ﻤﻥ ﺍﻵﻴﺎﺕ ﺍﻟﻘﺭﺁﻨﻴﺔ ﻤﻨﻬﺎ )‪ (12‬ﻗﻭﻟﻪ ـ ﺘﻌﺎﻟﻰ ـ ‪َ  :‬ﺃ ‪‬ﻭ ﻜﹶﺎﱠﻟﺫِﻱ‬
‫ـﺫِﻩِ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﺒ ‪‬ﻌ ‪‬ﺩ ‪‬ﻤ ‪‬ﻭ ِﺘﻬ‪‬ﺎ ﹶﻓَﺄﻤ‪‬ﺎ ﹶﺘ ‪‬ﻪ ﺍﻟﹼﻠ ‪‬ﻪ ﻤِ َﺌ ﹶﺔ‬
‫ﺤﻴِـﻲ ﻫ‪َ ‬‬
‫ل َﺃ ﱠﻨﻰ‪ ‬ﻴ ‪‬‬
‫ﺸﻬ‪‬ﺎ ﻗﹶﺎ َ‬
‫ﻋﺭ‪‬ﻭ ِ‬
‫ﻋﻠﹶﻰ ‪‬‬
‫ﻲ ﺨﹶﺎ ِﻭ ‪‬ﻴ ﹲﺔ ‪‬‬
‫ﻋﻠﹶﻰ ﹶﻗ ‪‬ﺭﻴ‪‬ﺔٍ ‪‬ﻭ ِﻫ ‪‬‬
‫‪‬ﻤ ‪‬ﺭ ‪‬‬
‫ﻙ‬
‫ﻁﻌ‪‬ﺎ ِﻤ ‪‬‬
‫ﻅ ‪‬ﺭ ِﺇﻟﹶﻰ ﹶ‬
‫ﺕ ﻤِ َﺌ ﹶﺔ ﻋ‪‬ﺎ ٍﻡ ﻓﹶﺎﻨ ﹸ‬
‫ل ﺒ‪‬ل ﱠﻟﺒِ ﹾﺜ ﹶ‬
‫ﺽ ‪‬ﻴ ‪‬ﻭ ٍﻡ ﻗﹶﺎ َ‬
‫ﺕ ‪‬ﻴﻭ‪‬ﻤﹰﺎ َﺃ ‪‬ﻭ ‪‬ﺒ ‪‬ﻌ ‪‬‬
‫ل ﹶﻟ ِﺒ ﹾﺜ ﹸ‬
‫ﺕ ﻗﹶﺎ َ‬
‫ل ﹶﻜ ‪‬ﻡ ﹶﻟﺒِ ﹾﺜ ﹶ‬
‫ﻋ‪‬ﺎ ٍﻡ ﹸﺜﻡ‪ ‬ﺒ‪‬ﻌ‪ ‬ﹶﺜ ‪‬ﻪ ﻗﹶﺎ َ‬
‫ﺸ ‪‬ﺯﻫ‪‬ﺎ ﺜﹸـ ‪‬ﻡ‬
‫ﻑ ﻨﹸﻨ ِ‬
‫ﻅ ‪‬ﺭ ِﺇﻟﹶﻰ ﺍﻟ ِﻌﻅﹶﺎ ِﻡ ﹶﻜ ‪‬ﻴ ﹶ‬ ‫ﺠﻌ‪‬ﹶﻠﻙ‪ ‬ﺁ ‪‬ﻴ ﹰﺔ ﻟﱢﻠﻨﱠﺎ ِ‬
‫ﺱ ﻭ‪‬ﺍﻨ ﹸ‬ ‫ﻙ ﻭ‪‬ﻟِ ﹶﻨ ‪‬‬
‫ﺤﻤ‪‬ﺎ ِﺭ ‪‬‬
‫ﻅ ‪‬ﺭ ِﺇﻟﹶﻰ ِ‬
‫ﻙ ﹶﻟ ‪‬ﻡ ﻴ‪ ‬ﹶﺘﺴ‪ ‬ﱠﻨ ‪‬ﻪ ﻭ‪‬ﺍﻨ ﹸ‬
‫ﺸﺭ‪‬ﺍ ِﺒ ‪‬‬
‫‪‬ﻭ ﹶ‬
‫ﻲﺀٍ ﹶﻗﺩِﻴ ‪‬ﺭ ‪ ]‬ﺍﻟﺒﻘﺭﺓ ‪. [ 259 :‬‬
‫ﺸ ‪‬‬
‫ﻋﻠﹶﻰ ﹸﻜلﱢ ﹶ‬
‫ﻥ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬‬
‫ﻋﹶﻠ ‪‬ﻡ َﺃ ‪‬‬
‫ل َﺃ ‪‬‬
‫ﹶﻨ ﹾﻜﺴ‪‬ﻭﻫ‪‬ﺎ ﹶﻟﺤ‪‬ﻤﹰﺎ ﹶﻓﹶﻠﻤ‪‬ﺎ ﹶﺘﺒ‪ ‬ﻴﻥ‪ ‬ﹶﻟ ‪‬ﻪ ﻗﹶﺎ َ‬

‫ﺍﺨﺘﻠﻑ ﺍﻟﻤﻔﺴﺭﻭﻥ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﺎﺭ ﻓﻘﻴل ﺍﻨﻪ ﺭﺠل ﻜﺎﻥ ﻜﺎﻓﺭﹰﺍ ﺒﺎﻟﺒﻌﺙ )‪ ، (13‬ﻭﺍﺴﺘﺩﻟﻭﺍ ﻋﻠﻰ ﺫﻟـﻙ‬
‫ﺒﺩﻟﻴﻠﻴﻥ ‪ ،‬ﺍﻷﻭل ‪ :‬ﺇﻨﻪ ﻜﺎﻥ ﻤﻨﺘﻅﻤﹰﺎ ﻤﻊ ﻨﻤﺭﻭﺩ ﻓﻲ ﺴﻠﻙ )‪ ، (14‬ﻭﺍﻟﺜﺎﻨﻲ ‪ :‬ﺘﻔﻭﻫﻪ ﺒﻜﻠﻤﺔ ﺍﻻﺴـﺘﺒﻌﺎﺩ‬
‫)‪ (15‬ﻭﻫﻲ ﻗﻭﻟﻪ ـ ﺘﻌﺎﻟﻰ ـ ‪َ  :‬ﺃﻨﱠﻰ ‪‬ﻴ ‪‬‬
‫ﺤﻴِﻲ ‪‬ﻫ ِﺫ ِﻩ ﺍﻟﻠﱠـ ‪‬ﻪ ‪‬ﺒﻌ‪‬ـ ‪‬ﺩ ‪‬ﻤ ‪‬ﻭ ِﺘﻬ‪‬ـﺎ ‪ ] ‬ﺍﻟﺒﻘـﺭﺓ ‪، [ 259 :‬‬
‫ﻭﺍﻷﻜﺜﺭﻴﺔ ﺃﻨﻪ ﻨﺒﻲ ﺍﷲ ﻋﺯﻴﺭ ) ‪ ( ‬ﺃﺭﺍﺩ ﺃﻥ ﻴﻌﺎﻴـﻥ ﺇﺤﻴﺎﺀ ﺍﻟﻤﻭﺘﻰ ﻟﻴﺯﺩﺍﺩ ﺒﺼﻴﺭ ﹰﺓ ﺸﺄﻨﻪ ﻓـﻲ‬
‫ﺫﻟﻙ ﺸﺄﻥ ﺇﺒﺭﺍﻫﻴﻡ ) ‪ ( ‬ﻋﻨﺩﻤﺎ ﻁﻠﺏ ﻤﻥ ﺍﷲ ﺃﻥ ﻴﺭﻴـﻪ ﻜﻴﻑ ﻴﺤﻴﻲ ﺍﻟﻤﻭﺘﻰ ﻟﻴﻁﻤﺌﻥ ﻗﻠﺒﻪ )‪، (16‬‬
‫ﻥ ﻗﹶـﺎ َل ‪‬ﺒﻠﹶـﻰ‬
‫ﺤﻴِـﻲ ﺍ ﹾﻟ ‪‬ﻤ ‪‬ﻭﺘﹶﻰ ﻗﹶﺎ َل َﺃﻭ‪ ‬ﹶﻟ ‪‬ﻡ ﹸﺘ ْﺅ ِﻤ ‪‬‬
‫ﻑ ﹸﺘ ‪‬‬
‫ﺏ َﺃ ِﺭﻨِﻲ ﹶﻜ ‪‬ﻴ ﹶ‬
‫ﻗﺎل ـ ﺘﻌﺎﻟﻰ ‪  :‬ﻭِﺇ ﹾﺫ ﻗﹶﺎ َل ِﺇ ‪‬ﺒﺭ‪‬ﺍﻫِﻴ ‪‬ﻡ ‪‬ﺭ ‪‬‬
‫ﺠﺒ‪‬ـ ٍل ﻤ‪‬ـ ﹾﻨ ‪‬ﻬﻥ‪‬‬
‫ﻋﻠﹶﻰ ﹸﻜلﱢ ‪‬‬
‫ﺠ ‪‬ﻌ ْل ‪‬‬
‫ﺼ ‪‬ﺭ ‪‬ﻫﻥ‪ ‬ﺇِ ﹶﻟ ‪‬ﻴﻙ‪ ‬ﹸﺜﻡ‪ ‬ﺍ ‪‬‬
‫ﻁ ‪‬ﻴ ِﺭ ﹶﻓ ‪‬‬
‫ﻥ ﺍﻟ ﱠ‬
‫ﺨ ﹾﺫ َﺃ ‪‬ﺭﺒ‪‬ﻌ‪‬ﺔﹰ ‪‬ﻤ ‪‬‬
‫ﻥ ﹶﻗ ﹾﻠﺒِﻲ ﻗﹶﺎ َل ﹶﻓ ﹸ‬
‫ﻁ ‪‬ﻤ ِﺌ ‪‬‬
‫‪‬ﻭﻟﹶـﻜِﻥ ﱢﻟ ‪‬ﻴ ﹾ‬
‫ﺤﻜِﻴ ‪‬ﻡ‪ ] ‬ﺍﻟﺒﻘﺭﺓ ‪ ، [ 260 :‬ﻭﺒﻨﺎ ‪‬ﺀ ﻋﻠﻰ ﻤـﺎ‬
‫ﻋﺯِﻴ ‪‬ﺯ ‪‬‬
‫ﻥ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬‬
‫ﻋ ﹶﻠ ‪‬ﻡ َﺃ ‪‬‬
‫ﺴﻌ‪‬ﻴ ﹰﺎ ﻭ‪‬ﺍ ‪‬‬
‫ﻙ ‪‬‬
‫ﻋ ‪‬ﻬﻥ‪ ‬ﻴ ْﺄﺘِﻴ ﹶﻨ ‪‬‬
‫ﺠﺯ‪‬ﺀﹰﺍ ﹸﺜﻡ‪ ‬ﺍ ‪‬ﺩ ‪‬‬
‫‪‬‬
‫ﺘﻘﺩﻡ ﻓﺈﻥ ﺍﻟﻤﺭﺍﺩ ﺒﺎﻟﺒﻌﺙ ﻫﻨﺎ ﻭﻋﻠﻰ ﻜِﻠﺘﺎ ﺍﻟﺭﻭﺍﻴﺘﻴﻥ ﻫﻭ ﺍﻹﺤﻴﺎﺀ ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘﺔ ‪،‬ﻭﻗﻴل ‪ :‬ﺇﻨـﻪ ﻤﺠـﺎﺯ‬
‫ﻋﻥ ﻋﻤﺎﺭﺓ ﺍﻟﻘﺭﻴﺔ )‪ (17‬ﺍﻟﺘﻲ ﻤ ‪‬ﺭ ﺒﻬﺎ ﻫﺫﺍ ﺍﻟﺭﺠل ‪ ،‬ﻭﺍﻷﻭل ﺃﺭﺠﺢ ﻻﻗﺘﻀﺎﺀ ﺍﻟﺴﻴﺎﻕ ﻟـﻪ ‪،‬ﻜﻤـﺎ ﺃﻥ‬
‫ﻻ ﺇﺫﺍ ﺘﻌﺫﺭ ﺫﻟﻙ)‪ ، (18‬ﻭﻗﺩ ﻋﻠل ﺍﻟﺭﺍﺯﻱ ) ﺕ‬
‫ﺍﻷﺼل ﻓﻲ ﺍﻷﻟﻔﺎﻅ ﺃﻥ ﺘﺤﻤل ﻋﻠﻰ ﻤﻌﺎﻨﻴﻬﺎ ﺍﻟﺤﻘﻴﻘﻴﺔ ﺇ ﹼ‬
‫‪ 606‬ﻫـ ( ﺴﺒﺏ ﺍﻟﻌﺩﻭل ﻋﻥ ﺍﺴﺘﺨﺩﺍﻡ ﻜﻠﻤﺔ ) ﺃﺤﻴﺎﻩ ( ﺇﻟﻰ ﻜﻠﻤﺔ ) ﺒﻌﺜﻪ ( ﺒﻘﻭﻟﻪ ‪ " :‬ﻭﺇﻨﻤﺎ ﻗﺎل )‬
‫ﻼ‬
‫ﻻ ﺤﻴﹰﺎ ﻋـﺎﻗ ﹸ‬
‫ﺜ ‪‬ﻡ ﺒﻌﺜﻪ ( ﻭﻟﻡ ﻴﻘل ﺜﻡ ﺃﺤﻴﺎﻩ ‪ ،‬ﻷﻥ ﻗﻭﻟﻪ ) ﹸﺜﻡ‪ ‬ﺒﻌﺜﻪ ( ﻴﺩل ﻋﻠﻰ ﺃﻨﻪ ﻋﺎﺩ ﻜﻤﺎ ﻜﺎﻥ ﺃﻭ ﹰ‬
‫ﻓﻬﻤﹰﺎ ﻤﺴﺘﻌﺩﹰﺍ ﻟﻠﻨﻅﺭ ﻭﺍﻻﺴﺘﺩﻻل ﻓﻲ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻹﻟﻬﻴﺔ ‪ ،‬ﻭﻟﻭ ﻗﺎل ﺜﻡ ﺃﺤﻴﺎﻩ ﻟﻡ ﺘﺤﺼل ﻫﺫﻩ ﺍﻟﻔﻭﺍﺌﺩ "‬
‫)‪. (19‬‬
‫‪ 2‬ـ ﺍﻻﺴﺘﻴﻘﺎﻅ ﺃﻭ ﺍﻻﻨﺘﺒﺎﻩ ﻤﻥ ﺍﻟﻨﻭﻡ ‪:‬‬
‫ﻭﺭﺩ ﻫﺫﺍ ﺍﻟﻤﻌﻨﻰ ﻓﻲ ﺜﻼﺙ ﺁﻴﺎﺕ ﻗﺭﺁﻨﻴﺔ )‪ ،(20‬ﻤﻨﻬﺎ ﻗﻭﻟﻪ ـ ﺘﻌﺎﻟﻰ ـ ‪ :‬ﻭﻫ‪‬ـ ‪‬ﻭ ﺍﻟﱠـﺫِﻱ‬
‫ﺴﻤ‪‬ﻰ‪ ] ‬ﺍﻷﻨﻌـﺎﻡ ‪:‬‬
‫ﺤ ﹸﺘ ‪‬ﻡ ﺒِﺎﻟ ﱠﻨﻬ‪‬ـﺎ ِﺭ ﹸﺜﻡ‪ ‬ﻴ ‪‬ﺒ ‪‬ﻌ ﹸﺜ ﹸﻜ ‪‬ﻡ ﻓِﻴ ِﻪ ِﻟ ‪‬ﻴ ﹾﻘﻀ‪‬ﻰ َﺃﺠ‪‬ـ ٌل ‪‬ﻤ ‪‬‬
‫ﺠ ‪‬ﺭ ‪‬‬
‫‪‬ﻴ ﹶﺘ ‪‬ﻭﻓﱠﺎ ﹸﻜ ‪‬ﻡ ﺒِﺎﻟﱠﻠ ‪‬ﻴ ِل ‪‬ﻭ ‪‬ﻴ ‪‬ﻌﻠﹶـ ‪‬ﻡ ﻤ‪‬ﺎ ‪‬‬
‫‪ [ 60‬ﻭﺭﺩﺕ ﻫﺫﻩ ﺍﻵﻴﺔ ﻟﺘﺩل ﻋﻠﻰ ﻜﻤﺎل ﻗﺩﺭﺘﻪ ‪ ‬ﺍﻟﻤﺘﻤﺜﻠﺔ ﺒﻨﻘل ﺍﻟﺫﻭﺍﺕ ﻤﻥ ﺍﻟﻤﻭﺕ ﺇﻟﻰ ﺍﻟﺤﻴـﺎﺓ‬
‫ﻭﻤﻥ ﺍﻟﻨﻭﻡ ﺇﻟﻰ ﺍﻟﻴﻘﻅﺔ ﻭﺍﺴﺘﻘﻼﻟﻪ ﺠل ﺸﺄﻨﻪ ﺒﺤﻔﻅﻬﺎ ﻓﻲ ﺠﻤﻴﻊ ﺍﻷﺤﻭﺍل ﻭﺘﺩﺒﻴﺭﻫﺎ ﻋﻠـﻰ ﺃﺤـﺴﻥ‬
‫ﺍﻟﻭﺠﻭﻩ ﺤﺎﻟﺔ ﺍﻟﻨﻭﻡ ﻭﺍﻟﻴﻘﻅﺔ )‪ ، (21‬ﻭﺍﻟﺘﻭﻓﻲ ﻓﻲ ﺍﻟﻌﺭﻑ ﻋﺒﺎﺭﺓ ﻋﻥ ﺍﻟﻤﻭﺕ )‪،(22‬ﻭﻫﻨﺎ ﺍﻟﻤـﺭﺍﺩ ﺒـﻪ‬
‫ﺍﻟﻨﻭﻡ ﻋﻠﻰ ﺴﺒﻴل ﺍﻟﻤﺠﺎﺯ ﻟﻠﻌﻼﻗﺔ ﺒﻴﻨﻪ ﻭﺒﻴﻥ ﺍﻟﻤﻭﺕ ‪ ،‬ﻭﻫﻲ ﺯﻭﺍل ﺍﺤﺴﺎﺴﻪ ﻭﻤﻌﺭﻓﺘﻪ ﻭﻓﻜﺭﻩ )‪، (23‬‬

‫‪149‬‬
‫‪149‬‬
 ‫ﻜﺭﻴﻡ ﺫﻨﻭﻥ ﺩﺍﻭﺩ‬

‫ﻭﻋﻠﻴﻪ ﻓﺎﻟﻤﺭﺍﺩ ﺒﺎﻟﺒﻌﺙ ﻓﻲ ﺍﻵﻴﺔ ﻫﻭ ﺍﻟﻴﻘﻅﺔ ﻗﺎل ﺍﻟﺭﺍﺯﻱ ‪" :‬ﻭﺍﻟﺒﻌﺙ ﻫﻬﻨﺎ ﺍﻟﻴﻘﻅﺔ ‪ ،‬ﻭﺍﻟﻤﻌﻨﻰ ﻴﺒﻌﺜﻜﻡ‬
‫ﻤﻥ ﻨﻭﻤﻜﻡ ﺇﻟﻰ ﺃﻥ ﺘﺒﻠﻐﻭﺍ ﺁﺠﺎﻟﻜﻡ " )‪. (24‬‬

‫‪ 3‬ـ ﺍﻹﺨﺭﺍﺝ ﻤﻥ ﺍﻟﻘﺒﻭﺭ ‪:‬‬

‫)‪(25‬‬
‫‪ ،‬ﻤﻨﻬﻤﺎ‬ ‫ﻭﺭﺩﺕ ﻤﺎﺩﺓ ﺍﻟﺒﻌﺙ ﺩﺍﻟﺔ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﻤﻌﻨﻰ ﻓﻲ ﺁﻴﺘﻴﻥ ﻤﻥ ﺁﻱ ﺍﻟﺫﻜﺭ ﺍﻟﺤﻜﻴﻡ‬
‫ﻥ ‪ ‬ﻗﹶـﺎﻟﹸﻭﺍ‬
‫ﺴﻠﹸﻭ ‪‬‬
‫ﺙ ِﺇﻟﹶﻰ ‪‬ﺭ ‪‬ﺒﻬِـ ‪‬ﻡ ﻴ‪‬ﻨـ ِ‬
‫ﺠﺩ‪‬ﺍ ِ‬
‫ﻥ ﺍ َﻷ ‪‬‬
‫ﺦ ﻓِﻲ ﺍﻟﺼ‪‬ﻭ ِﺭ ﹶﻓ ِﺈﺫﹶﺍ ‪‬ﻫ ‪‬ﻡ ِﻤ ‪‬‬
‫ﻗﻭﻟﻪ ـ ﺘﻌﺎﻟﻰ ـ ‪  :‬ﻭ‪ ‬ﹸﻨﻔِ ﹶ‬
‫ﻥ ‪ ]‬ﻴﺱ ‪. [ 52 :‬‬
‫ﺴﻠﹸﻭ ‪‬‬
‫ﻕ ﺍ ﹾﻟ ‪‬ﻤ ‪‬ﺭ ‪‬‬
‫ﻥ ﻭ‪‬ﺼ‪‬ﺩ‪ ‬ﹶ‬
‫ﺤ ‪‬ﻤ ‪‬‬
‫ﻋ ‪‬ﺩ ﺍﻟ ‪‬ﺭ ‪‬‬
‫ﻥ ‪‬ﻤ ‪‬ﺭ ﹶﻗ ِﺩﻨﹶﺎ ‪‬ﻫﺫﹶﺍ ﻤ‪‬ﺎ ‪‬ﻭ ‪‬‬
‫ﻥ ‪‬ﺒ ‪‬ﻌ ﹶﺜﻨﹶﺎ ِﻤ ‪‬‬
‫ﻴ‪‬ﺎ ‪‬ﻭ ‪‬ﻴ ﹶﻠﻨﹶﺎ ‪‬ﻤ ‪‬‬
‫ﻭﺭﺩﺕ ﻫﺫﻩ ﺍﻵﻴﺔ ﻓﻲ ﺒﻴﺎﻥ ﺤﺎل ﺍﻟﻤﺸﺭﻜﻴﻥ ﻴﻭﻡ ﺍﻟﺒﻌﺙ ﺍﻷﻜﺒﺭ )‪ ، (26‬ﻭﻫـﻭ ﻴـﻭﻡ ﺍﻟﻘﻴﺎﻤـﺔ ‪،‬‬
‫ﻭﺍﻟﺒﻌﺙ ﻫﻨﺎ ﻫﻭ ﺍﺨﺭﺍﺝ ﺍﻟﻤﻭﺘﻰ ﻤﻥ ﺍﻟﻘﺒﻭﺭ ﺍﺤﻴﺎﺀ ‪ ،‬ﻓﻘﺩ ﺭﻭﻯ ﺃﻥ ﺍﻟﻤﻭﺘﻰ ﺘﺭﺩ ﺃﺭﻭﺍﺤﻬﻡ ﺇﻟﻴﻬﻡ ﻋﻨﺩ‬
‫ﺍﻟﻨﻔﺨﺔ ﺍﻟﺜﺎﻨﻴﺔ ﻓﻴﺨﺭﺠﻭﻥ ﻤﻥ ﻗﺒﻭﺭﻫﻡ ﺇﻟﻰ ﺍﻟﻤﺤﺸﺭ )‪ ، (27‬ﻭﻗﺩ ﺩﹼﻟﺕ ﺁﻴﺎﺕ ﻜﺜﻴﺭﺓ ﻋﻠﻰ ﺫﻟـﻙ ﻤﻨﻬـﺎ‬
‫ﻥ‪]‬‬
‫ﺏ ﻴ‪‬ﻭﻓِـﻀ‪‬ﻭ ‪‬‬
‫ﺼ ٍ‬
‫ﺴﺭ‪‬ﺍﻋ‪‬ﺎ ﹶﻜ َﺄ ﱠﻨ ‪‬ﻬ ‪‬ﻡ ِﺇﻟﹶـﻰ ﻨﹸـ ‪‬‬
‫ﺙ ِ‬
‫ﺠﺩ‪‬ﺍ ِ‬
‫ﻥ ﺍ َﻷ ‪‬‬
‫ﻥ ِﻤ ‪‬‬
‫ﺨ ‪‬ﺭﺠ‪‬ﻭ ‪‬‬
‫ﻗﻭﻟﻪ ـ ﺘﻌﺎﻟﻰ ـ ‪  :‬ﻴ ‪‬ﻭ ‪‬ﻡ ‪‬ﻴ ﹾ‬
‫ﺸ ‪‬ﺭ ‪‬‬
‫ﺙ ﻜﹶـ َﺄ ﱠﻨ ‪‬ﻬ ‪‬ﻡ ﺠ‪‬ـﺭ‪‬ﺍ ‪‬ﺩ ﻤ‪‬ﻨﺘﹶـ ِ‬
‫ﺠﺩ‪‬ﺍ ِ‬
‫ﻥ ﺍ َﻷ ‪‬‬
‫ﻥ ِﻤ ‪‬‬
‫ﺨ ‪‬ﺭﺠ‪‬ﻭ ‪‬‬
‫ﺍﻟﻤﻌﺎﺭﺝ ‪ ، [ 43:‬ﻭﻗﻭﻟﻪ ـ ﺘﻌﺎﻟﻰ ـ ‪  :‬ﻴ ﹾ‬
‫ﻉ ‪ ] ‬ﺍﻟﻘﻤﺭ ‪7 :‬ـ ‪. [ 8‬‬
‫ﻥ ِﺇﻟﹶﻰ ﺍﻟﺩ‪‬ﺍ ِ‬
‫ﻁﻌِﻴ ‪‬‬
‫‪‬ﻤ ‪‬ﻬ ِ‬
‫ﻭﺍﻟﻤﺭﻗﺩ ﻫﻨـﺎ ﺍﺴﻡ ﻤﻜﺎﻥ ﻤﻔـﺭﺩ ﻭﻴﺭﺍﺩ ﺒﻪ ﺍﻟﺠﻤـﻊ ﺃﻱ ﻤﺭﺍﻗﺩﻨــﺎ )‪ ، (28‬ﻭﻴﻠﺤـﻅ ﺘـﺸﺒﻴﻪ‬
‫ﺍﻟﻤﻭﺕ ﺒﺎﻟﺭﻗﺎﺩ ﻓﻲ ﺍﻵﻴﺔ ﻤﻥ ﺤﻴﺙ ﻋﺩﻡ ﻅﻬﻭﺭ ﺍﻟﻔﻌل ﻭﺍﻻﺴﺘﺭﺍﺤﺔ ﻤﻥ ﺍﻷﻓﻌﺎل ﺍﻻﺨﺘﻴﺎﺭﻴﺔ ﻟﻼﻨﺴﺎﻥ‬
‫)‪ ، (29‬ﻭﻴﺠﻭﺯ ﺃﻥ ﻴﻜﻭﻥ ﺍﻟﻤﺭﻗﺩ ﻋﻠﻰ ﺤﻘﻴﻘﺘﻪ ‪ ،‬ﻭﺃﻥ ﺍﻟﻘﻭﻡ ﻻﺨﺘﻼﻁ ﻋﻘﻭﻟﻬﻡ ﻅﻨﻭﺍ ﺃﻨﻬﻡ ﻜﺎﻨﻭﺍ ﻨﻴﺎﻤـﹰﺎ‬
‫ﻭﻟﻡ ﻴﻜﻥ ﻟﻬﻡ ﺇﺩﺭﺍﻙ ﻟﻌﺫﺍﺏ ﺍﻟﻘﺒﺭ ﻟﺫﻟﻙ ﺍﺴﺘﻔﻬﻤﻭﺍ ﻋﻤﻥ ﺃﻴﻘﻅﻬﻡ )‪ ، (30‬ﻭﻗﻴل ﺴﻤّﻭﺍ ﺫﻟﻙ ﻤﺭﻗﺩﹰﺍ ﻤـﻊ‬
‫ﻋﻠﻤﻬﻡ ﺒﻤﺎ ﻜﺎﻨﻭﺍ ﻴﻘﺎﺴﻭﻥ ﻓﻴﻪ ﻤﻥ ﺍﻟﻌﺫﺍﺏ ‪ ،‬ﻟﻌﻅﻡ ﻤﺎ ﺸﺎﻫﺩﻭﻩ ‪ ،‬ﻓﻘﺩ ﺭﻭﻯ ﺃﻨﻬﻡ ﺇﺫﺍ ﻋﺎﻴﻨﻭﺍ ﺠﻬـﻨﻡ‬
‫ﻭﻤﺎ ﻓﻴﻬﺎ ﻤﻥ ﺃﻟﻭﺍﻥ ﺍﻟﻌﺫﺍﺏ ﻴﺭﻭﻥ ﻤﺎ ﻜﺎﻨﻭﺍ ﻋﻠﻴﻪ ﻓﻲ ﻗﺒﻭﺭﻫﻡ ﻗﻴﺎﺴﹰﺎ ﺇﻟﻴﻪ ﻜﺄﻨﻬﻡ ﻜﺎﻨﻭﺍ ﻨﻴﺎﻤﹰﺎ ﻓﻴﻘﻭﻟﻭﻥ‬
‫ﺫﻟﻙ )‪. (31‬‬
‫‪ 4‬ـ ﺍﻟﺘﺴﻠﻴـﻁ ‪:‬‬
‫ﻭﺭﺩﺕ ﻤﺎﺩﺓ ﺍﻟﺒﻌﺙ ﺩﺍﻟﺔ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﻤﻌﻨﻰ ﺜﻼﺙ ﻤﺭﺍﺕ ﻓﻲ ﺍﻟﻘـﺭﺁﻥ ﺍﻟﻜـﺭﻴﻡ ﻤﻨﻬـﺎ‬
‫ﻥ ﻴ‪‬ـﺴ‪‬ﻭ ‪‬ﻤ ‪‬ﻬ ‪‬ﻡ ﺴ‪‬ـﻭ ‪‬ﺀ‬
‫ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻡ ِﺇﻟﹶﻰ ‪‬ﻴ ‪‬ﻭ ِﻡ ﺍ ﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻤ ِﺔ ‪‬ﻤ ‪‬‬
‫ﻥ ‪‬‬ ‫)‪(32‬ﻗﻭﻟﻪ ـ ﺘﻌﺎﻟﻰ ـ ‪  :‬ﻭِﺇ ﹾﺫ ﹶﺘ َﺄ ﱠﺫﻥ‪ ‬ﺭ ‪‬ﺒ ‪‬‬
‫ﻙ ﹶﻟﻴ‪ ‬ﺒﻌ‪ ‬ﹶﺜ ‪‬‬
‫ﺏ ‪ ] ‬ﺍﻷﻋﺭﺍﻑ ‪. [ 167 :‬‬
‫ﺍ ﹾﻟ ‪‬ﻌﺫﹶﺍ ِ‬
‫ﺇﺫ ﺠﺎﺀﺕ ﻫﺫﻩ ﺍﻵﻴﺔ ﻟﺘﺒﻴﻥ ﺤﻜﻡ ﺍﻟﺒﺎﺭﻱ ‪ ‬ﻋﻠﻰ ﺍﻟﻴﻬﻭﺩ ﺒﺎﻟﺫل ﻭﺍﻟﺼﻐﺎﺭ ﺇﻟﻰ ﻴﻭﻡ ﺍﻟﻘﻴﺎﻤﺔ ﺒﻌﺩ ﺃﻥ‬
‫ﺒﻴّﻥ ﻓﻀﺎﺌﻊ ﺃﻋﻤﺎﻟﻬﻡ ﻭﻗﺒﺎﺌـﺢ ﺃﻓﻌﺎﻟﻬﻡ ﻓﻲ ﺍﻵﻴﺎﺕ ﺍﻟﺴﺎﺒﻘﺔ ﻋﻠﻴﻬﺎ )‪ ، (33‬ﻭﻤﻌﻨﻰ ﻗﻭﻟﻪ ـ ﺘﻌﺎﻟﻰ ـ ‪:‬‬
‫ﻙ ‪ ‬ﺃﻱ ﻋﺯﻡ ﻭﻫﻭ ﻤﻥ ﺍﻹﻴﺫﺍﻥ ‪ ،‬ﺃﻱ ﺍﻻﻋﻼﻡ ﻷﻥ ﺍﻟﻌﺎﺯﻡ ﻋﻠﻰ ﺍﻷﻤﺭ ﻴﺤﺩﺙ ﻨﻔﺴﻪ ﺒـﻪ‬
‫‪ ‬ﹶﺘ َﺄ ﱠﺫﻥ‪ ‬ﺭ ‪‬ﺒ ‪‬‬
‫ﻭﻴﺅﺫﻨﻬﺎ ﺒﻔﻌﻠﻪ )‪. (34‬‬

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‫‪150‬‬
 ‫ﺍﻟﺒﻌﺙ ﻭﺍﻹﺭﺴﺎل ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺩﺭﺍﺴﺔ ﺩﻻﻟﻴﺔ‬

‫ﻙ ‪ ‬ﺠﺎﺭﻴﺎ ﻤﺠﺭﻯ ﺍﻟﻘﺴﻡ ﻜﻘﻭﻟﻬﻡ ‪ :‬ﻋِﻠﻡ ﺍﷲ ‪ ،‬ﻭﺸﻬﺩ ﺍﷲ ‪،‬ﺠﺎﺀ‬

‫ﻭﻟﻤﺎ ﻜﺎﻥ ﻗﻭﻟﻪ‪ ‬ﻭِﺇ ﹾﺫ ﹶﺘ َﺄ ﱠﺫﻥ‪ ‬ﺭ ‪‬ﺒ ‪‬‬
‫ﻥ ‪ ‬ﺠﻭﺍﺒﹰﺎ ﻟﻪ)‪،(35‬ﻭﺍﻟﻤﻌﻨﻰ ﻭﺇﺫ ﺤﺘﻡ ﺭﺒﻙ ﻭﻜﺘﺏ ﻋﻠﻰ ﻨﻔﺴﻪ ﻟﻴﺒﻌﺜﻥ ﻋﻠﻰ ﺍﻟﻴﻬﻭﺩ ﻤـﻥ‬
‫ﻗﻭﻟﻪ‪ ‬ﹶﻟﻴ‪ ‬ﺒﻌ‪ ‬ﹶﺜ ‪‬‬
‫ﻴﺴﻭﻤﻬﻡ ﺴﻭﺀ ﺍﻟﻌﺫﺍﺏ ﺇﻟﻰ ﻴﻭﻡ ﺍﻟﻘﻴﺎﻤﺔ ‪ ،‬ﻭﻤﻌﻨﻰ ﺍﻟﺒﻌﺙ ﻫﻨﺎ ﻫﻭ ﺍﻟﺘﺴﻠﻴﻁ ‪ ،‬ﻗـﺎل ﺍﻟﺯﻤﺨـﺸﺭﻱ ‪" :‬‬
‫ﻥ ﻋﻠــﻴﻬﻡ " )‪ ، (36‬ﻜﻘﻭﻟــﻪ ـ ﺘﻌــﺎﻟﻰ ـ ‪:‬‬
‫ﻭﻤﻌﻨــﻰ ﻟﻴﺒﻌــﺜﻥ ﻋﻠــﻴﻬﻡ ﻟﻴــﺴﻠﻁ ‪‬‬
‫ﺸﺩِﻴ ٍﺩ ‪ ] ‬ﺍﻻﺴﺭﺍﺀ ‪. [ 5 :‬‬
‫ﺱ ﹶ‬
‫ﻋﺒ‪‬ﺎﺩ‪‬ﺍ ﹶﻟﻨﹶﺎ ﺃُﻭﻟِﻲ ‪‬ﺒ ْﺄ ٍ‬
‫ﻋ ﹶﻠ ‪‬ﻴ ﹸﻜ ‪‬ﻡ ِ‬
‫‪ ‬ﺒ ‪‬ﻌ ﹾﺜﻨﹶﺎ ‪‬‬
‫ﻥ ‪‬ﻴﺴ‪‬ﻭ ‪‬ﻤ ‪‬ﻬ ‪‬ﻡ ‪ ‬ﻓﻘﻴل ﺍﻟﻤﺭﺍﺩ‬
‫ﻭﺍﺨﺘﻠﻑ ﻓﻲ ﻤﺩﻟﻭل ﺍﺴﻡ ﺍﻟﻤﻭﺼﻭل ) ﻤﻥ ( ﻓﻲ ﻗﻭﻟﻪ ‪ :‬ﻗﻭﻟﻪ‪  :‬ﻤ ‪‬‬
‫)‪(39‬‬
‫) ‪ ، ( ‬ﻭﻫﻭ ﺍﻷﻅﻬـﺭ ﻷﻨﻬـﻡ ﻫـﻡ‬ ‫ﻭﻗﻴل ﺍﻟﻌﺭﺏ )‪ ، (38‬ﻭﻗﻴل ﺃﻤﺔ ﻤﺤﻤﺩ‬ ‫)‪(37‬‬
‫ﺒﻪ ﺒﺨﺘﻨﺼﺭ‬
‫ﺍﻟﺒﺎﻗﻭﻥ ﺇﻟﻰ ﻴﻭﻡ ﺍﻟﻘﻴﺎﻤﺔ ‪.‬‬

‫‪ 5‬ـ ﺍﻟﺘﻌﻴﻴـﻥ ‪:‬‬

‫ﻭﺭﺩﺕ ﻤﺎﺩﺓ ﺍﻟﺒﻌﺙ ﺩﺍﻟﺔ ﻋﻠﻰ ﺍﻟﺘﻌﻴﻴﻥ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺜﻼﺙ ﻤﺭﺍﺕ ﻤﻨﻬﺎ)‪ ، (40‬ﻗﻭﻟـﻪ‬
‫ﺙ ﹶﻟﻨﹶﺎ‬
‫ﻲ ﹶﻟ ‪‬ﻬ ‪‬ﻡ ﺍ ‪‬ﺒ ‪‬ﻌ ﹾ‬
‫ﻥ ‪‬ﺒ ‪‬ﻌ ِﺩ ﻤ‪‬ﻭﺴ‪‬ﻰ ِﺇ ﹾﺫ ﻗﹶﺎﻟﹸﻭﺍ ﻟِ ﹶﻨﺒِ ‪‬‬
‫ﺴﺭ‪‬ﺍﺌِﻴ َل ِﻤ ‪‬‬
‫ﻥ ‪‬ﺒﻨِﻲ ِﺇ ‪‬‬
‫ﻺ ِﻤ ‪‬‬
‫ـ ﺘﻌﺎﻟﻰ ـ ‪َ  :‬ﺃ ﹶﻟ ‪‬ﻡ ﹶﺘﺭ‪ِ ‬ﺇﻟﹶﻰ ﺍ ﹾﻟ ‪‬ﻤ ِ‬
‫ﺴﺒِﻴ ِل ﺍﻟﱠﻠ ِﻪ ‪ ] ‬ﺍﻟﺒﻘﺭﺓ ‪. [ 246 :‬‬
‫‪‬ﻤ ِﻠﻜﹰﺎ ﹸﻨﻘﹶﺎ ِﺘ ْل ﻓِﻲ ‪‬‬
‫ﺇﺫ ﺠﺎﺀﺕ ﻫﺫﻩ ﺍﻵﻴﺔ ﻓﻲ ﺴﻴﺎﻕ ﺍﻟﻁﻠﺏ ‪ ،‬ﻓﻘﺩ ﺭﻭﻯ ﺃﻥ ﻗﻭﻤﹰﺎ ﻤﻥ ﺒﻨﻲ ﺍﺴﺭﺍﺌﻴل ﻨﺎﻟﺘﻬﻡ ﺫﻟﺔ ﻭﻏﻠﺒﺔ‬
‫ﻋﺩﻭ ﻓﻁﻠﺒﻭﺍ ﺍﻻﺫﻥ ﻓﻲ ﺍﻟﺠﻬﺎﺩ ﻤﻥ ﻨﺒﻲ ﻟﻬﻡ ﻴﻘﺎل ﻟﻪ ﺸﻤﻌﻭﻥ )‪ (41‬ﺃﻭ ﺃﺸـﻤﻭﺌﻴل )‪ ، (42‬ﻭﺴـﺄﻟﻭﻩ ﺃﻥ‬
‫ﻴﻌﻴﻥ ﻟﻬﻡ ﻤﻠﻜﹰﺎ ﻴﺼﺩﺭﻭﻥ ﻓﻲ ﺘﺩﺒﻴﺭ ﺸﺅﻭﻥ ﺍﻟﺤﺭﺏ ﻋﻥ ﺭﺃﻴﻪ )‪ ، (43‬ﻭﻜﺎﻥ ﻗـﻭﺍﻡ ﺒﻨـﻰ ﺍﺴـﺭﺍﺌﻴل‬
‫ﺒﺎﻻﺠﺘﻤﺎﻉ ﻋﻠﻰ ﺍﻟﻤﻠﻭﻙ ﻭﻁﺎﻋﺔ ﺃﻨﺒﻴﺎﺌﻬﻡ ﻭﻜﺎﻥ ﺍﻟﻤﻠﻙ ﻫﻭ ﺍﻟﺫﻱ ﻴﺴﻴﺭ ﺍﻟﺠﻤﻭﻉ ﻭﺍﻟﻨﺒﻲ ﻫﻭ ﺍﻟﺫﻱ ﻴﻘﻴﻡ‬
‫ﺃﻤﺭﻩ ﻭﻴﺭﺸﺩﻩ ﻭﻴﺸﻴﺭ ﻋﻠﻴﻪ )‪،(44‬ﻭﻋﻠﻴﻪ ﻓﻘﻭﻟﻪ ـ ﺘﻌﺎﻟﻰ ـ ‪  :‬ﺍ ‪‬ﺒ ‪‬ﻌ ﹾ‬
‫ﺙ ﹶﻟﻨﹶﺎ ‪‬ﻤ ِﻠﻜﹰﺎ‪ ‬ﻤﻌﻨﺎﻩ ﻋﻴّﻥ ﻟﻨﺎ ﻤﻥ‬
‫ـ‪:‬‬ ‫ـ ﺘﻌـــﺎﻟﻰ‬ ‫ﺴـــﺒﻁ ﺍﻟﻤﻠـــﻭﻙ ﻤﻠﻜـــﹰﺎ ﻨﺠﺘﻤـــﻊ ﻋﻠﻴـــﻪ ﻭﻗﻭﻟـــﻪ‬
‫‪ ‬ﹸﻨﻘﹶﺎ ِﺘ ْل ‪ ‬ﻤﺠﺯﻭﻡ ﺒﺎﻷﻤﺭ )‪ (45‬ﻭﻗﺭﺉ ﺒﺎﻟﺭﻓﻊ ﻋﻠﻰ ﺃﻨﻪ ﺤﺎل ﻤﻘﺩﺭﺓ ﺃﻱ ﺃﺒﻌﺜﻪ ﻟﻨﺎ ﻤﻘﺩﺭ‪‬ﻴﻥ ﺍﻟﻘﺘـﺎل‬
‫)‪ ، (46‬ﺃﻭ ﻤﺴﺘﺄﻨﻑ ﺍﺴﺘﺌﻨﺎﻓﹰﺎ ﺒﻴﺎﻨﻴـﹰﺎ ‪ ،‬ﻭﻜﺄﻨﻪ ﻗﻴل ﻓﻤﺎﺫﺍ ﺘﻔﻌﻠـﻭﻥ ﻤﻊ ﺍﻟﻤﻠﻙ ﻓﺄُﺠﻴﺏ ﻨﻘﺎﺘل )‪. (47‬‬

‫‪ 6‬ـ ﺍﻟﺘﻨﺼﻴـﺏ ‪:‬‬

‫ﻭﺭﺩﺕ ﻤﺎﺩﺓ ﺍﻟﺒﻌﺙ ﺩﺍﻟﺔ ﻋﻠىﺎﻟﺘﻨﺼﻴﺏ ﺜﻼﺙ ﻤﺭﺍﺕ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻤﻨﻬﺎ )‪ (48‬ﻗﻭﻟﻪ‬
‫ﻥ ‪‬ﻴﺭِﻴـﺩ‪‬ﺍ‬
‫ﻥ َﺃ ‪‬ﻫﻠِﻬ‪‬ـﺎ ِﺇ ‪‬‬
‫ﺤ ﹶﻜﻤ‪‬ﺎ ِﻤ ‪‬‬
‫ﻥ َﺃ ‪‬ﻫﻠِﻪِ ‪‬ﻭ ‪‬‬
‫ﺤ ﹶﻜﻤ‪‬ﺎ ِﻤ ‪‬‬
‫ﻕ ‪‬ﺒ ‪‬ﻴ ِﻨ ِﻬﻤ‪‬ﺎ ﻓﹶﺎ ‪‬ﺒ ‪‬ﻌﺜﹸﻭﺍ ‪‬‬
‫ﺸﻘﹶﺎ ﹶ‬
‫ﺨ ﹾﻔ ﹸﺘ ‪‬ﻡ ِ‬
‫ﻥ ِ‬
‫ـ ﺘﻌﺎﻟﻰ ـ ‪  :‬ﻭِﺇ ‪‬‬
‫ِﺇﺼ‪‬ﻼﺤ‪‬ﺎ ‪‬ﻴ ‪‬ﻭﻓﱢﻕ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺒ ‪‬ﻴ ﹶﻨ ‪‬ﻬﻤ‪‬ﺎ ‪ ] ‬ﺍﻟﻨﺴﺎﺀ ‪. [ 35 :‬‬
‫ﺇﺫ ﻭﺭﺩﺕ ﻫﺫﻩ ﺍﻵﻴﺔ ﻓﻲ ﺴﻴﺎﻕ ﺍﻟﺤﺩﻴﺙ ﻋﻥ ﺇﺼﻼﺡ ﺫﺍﺕ ﺍﻟﺒﻴﻥ ﺒﻴﻥ ﺍﻟﺯﻭﺠﻴﻥ )‪ ، (49‬ﻭﻴﻠﺤﻅ‬
‫ﻕ ‪‬ﺒ ‪‬ﻴ ِﻨ ِﻬﻤ‪‬ﺎ ‪ ‬ﻫﻭ ) ﺸﻘﺎﻗﹰﺎ ﺒﻴﻨﻬﻤﺎ ( ‪ ،‬ﺃﻀﻴﻑ ﺍﻟﺸﻘﺎﻕ ﺇﻟﻰ‬
‫ﺸﻘﹶﺎ ﹶ‬
‫ﺃﻥ ﺍﻷﺼل ﻓﻲ ﻗﻭﻟﻪ ـ ﺘﻌﺎﻟﻰ ـ ‪ِ  :‬‬
‫ﺍﻟﻅﺭﻑ ﻋﻠﻰ ﻁﺭﻴﻕ ﺍﻻﺘﺴﺎﻉ )‪ ، (50‬ﻜﻘﻭﻟﻪ ـ ﺘﻌﺎﻟﻰ ـ ‪  :‬ﺒ ْل ‪‬ﻤ ﹾﻜ ‪‬ﺭ ﺍﻟﱠﻠ ‪‬ﻴ ِل ﻭ‪‬ﺍﻟ ﱠﻨﻬ‪‬ﺎ ِﺭ ‪ ] ‬ﺴـﺒﺎ ‪:‬‬
‫ﻥ َﺃ ‪‬ﻫ ِﻠﻬ‪‬ﺎ ‪ ‬ﺃﻱ‬
‫ﺤ ﹶﻜﻤ‪‬ﺎ ِﻤ ‪‬‬
‫ﻥ َﺃ ‪‬ﻫﻠِﻪِ ‪‬ﻭ ‪‬‬
‫ﺤ ﹶﻜﻤ‪‬ﺎ ِﻤ ‪‬‬
‫‪ [ 33‬ﺃﻱ ﺒل ﻤﻜﺭ ﻓﻲ ﺍﻟﻠﻴل ﻭﺍﻟﻨﻬﺎﺭ ‪ ،‬ﻭﻤﻌﻨﻰ‪ ‬ﻓﹶﺎ ‪‬ﺒ ‪‬ﻌﺜﹸﻭﺍ ‪‬‬

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 ‫ﻜﺭﻴﻡ ﺫﻨﻭﻥ ﺩﺍﻭﺩ‬

‫ﻼ ﻤﻘﻨﻌﹰﺎ ﻴﺼﻠﺢ ﻟﺤﻜﻭﻤﺔ ﺍﻟﻌﺩل ﻭﺍﻻﺼﻼﺡ ﺒﻴﻨﻬﻤﺎ )‪ ، (51‬ﻭﺇﻨﻤﺎ ﻜﺎﻨﺎ ﻤـﻥ ﺃﻫﻠﻬﻤـﺎ ﻷﻥ‬
‫ﻨﺼﺒﻭﺍ ﺭﺠ ﹰ‬
‫ﺍﻷﻗﺎﺭﺏ ﺃﻋﺭﻑ ﺒﺒﻭﺍﻁﻥ ﺍﻷﺤﻭﺍل ﻤﻥ ﻏﻴﺭﻫﻡ )‪ ، (52‬ﻭﻟﻭ ﻨـﺼﺒـﺎ ﻤـﻥ ﺍﻷﺠﺎﻨـﺏ ﺠـﺎﺯ )‪، (53‬‬
‫ﻥ ‪‬ﻴﺭِﻴﺩ‪‬ﺍ ‪،‬ﻭﻗﻭﻟﻪ‪ :‬ﺒ ‪‬ﻴ ﹶﻨ ‪‬ﻬﻤ‪‬ﺎ ‪ ‬ﻓﻘﻴل ‪ :‬ﻓـﻲ‪‬‬
‫ﻭﺍﺨﺘﻠﻑ ﻓﻲ ﺍﻟﻀﻤﻴﺭﻴﻥ ﻓﻲ ﻗﻭﻟﻪ ـ ﺘﻌﺎﻟﻰ ـ ‪ِ  :‬ﺇ ‪‬‬
‫‪‬ﻴﺭِﻴ ‪‬ﺩﺍ‪ ‬ﻟﻠﺤﻜﻤﻴﻥ)‪ ، (54‬ﻭﻓﻲ ‪ ‬ﺒ ‪‬ﻴ ﹶﻨ ‪‬ﻬﻤ‪‬ﺎ‪ ‬ﻟﻠﺯﻭﺠﻴﻥ )‪ ، (55‬ﻭﻗﻴل ﺍﻟـﻀﻤﻴﺭﺍﻥ ﻟﻠﺤﻜﻤـﻴﻥ )‪ (56‬ﺃﻱ ﺇﻥ‬
‫ﻗﺼﺩﺍ ﺇﺼﻼﺡ ﺫﺍﺕ ﺍﻟﺒﻴﻥ ﻭﺍﻟﻨﺼﻴﺤﺔ ﻟﻠﺯﻭﺠﻴﻥ ﻴﻭﻓﻕ ﺍﷲ ﺒﻴﻨﻬﻤﺎ ‪.‬‬

‫‪ 7‬ـ ﺍﻻﻟﻬـﺎﻡ ‪:‬‬

‫ﻭﺭﺩﺕ ﻤﺎﺩﺓ ﺍﻟﺒﻌﺙ ﺩﺍﻟﺔ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﻤﻌﻨﻰ ﻓﻲ ﺁﻴﺔ ﻭﺍﺤﺩﺓ ﻤﻥ ﺁﻱ ﺍﻟﺫﻜﺭ ﺍﻟﺤﻜﻴﻡ ‪ ،‬ﻗﺎل ـ‬
‫ﺴﻭ‪‬ﺀ ﹶﺓ َﺃﺨِﻴ ِﻪ ﻗﹶﺎ َل ﻴ‪‬ﺎ ﻭ‪ ‬ﻴ ﹶﻠﺘﹶـﺎ‬
‫ﻑ ‪‬ﻴﻭ‪‬ﺍﺭِﻱ ‪‬‬
‫ﺙ ﻓِﻲ ﺍ َﻷ ‪‬ﺭﺽِ ِﻟ ‪‬ﻴ ِﺭ ‪‬ﻴ ‪‬ﻪ ﹶﻜ ‪‬ﻴ ﹶ‬
‫ﺤ ﹸ‬
‫ﻏﺭ‪‬ﺍﺒ ﹰﺎ ‪‬ﻴ ‪‬ﺒ ‪‬‬
‫ﺙ ﺍﻟﹼﻠ ‪‬ﻪ ﹸ‬
‫ﺘﻌﺎﻟﻰ ـ ‪  :‬ﹶﻓﺒ‪‬ﻌ‪ ‬ﹶ‬
‫ﻥ ‪ ] ‬ﺍﻟﻤﺎﺌﺩﺓ ‪31 :‬‬
‫ﻥ ﺍﻟﻨﱠﺎ ِﺩﻤِﻴ ‪‬‬
‫ﺼﺒ‪‬ﺢ‪ِ ‬ﻤ ‪‬‬
‫ﺴﻭ‪‬ﺀ ﹶﺓ َﺃﺨِﻲ ﹶﻓ َﺄ ‪‬‬
‫ﻱ ‪‬‬
‫ﺏ ﹶﻓُﺄﻭ‪‬ﺍ ِﺭ ‪‬‬
‫ﻥ ﻤِ ﹾﺜ َل ﻫ‪‬ـﺫﹶﺍ ﺍ ﹾﻟ ﹸﻐﺭ‪‬ﺍ ِ‬
‫ﻥ َﺃﻜﹸﻭ ‪‬‬
‫ﺕ َﺃ ‪‬‬
‫َﺃﻋ‪‬ﺠ‪ ‬ﺯ ﹸ‬
‫[ ‪ ،‬ﺇﺫ ﻭﺭﺩﺕ ﻫﺫﻩ ﺍﻵﻴﺔ ﻓﻲ ﺴﻴﺎﻕ ﺍﻟﺘﻌﻠﻴﻡ ‪ ،‬ﻓﻘﺩ ﺭﻭﻱ ﺃﻥ ﻗﺎﺒﻴل ﻟﻤﺎ ﻗﺘل ﻫﺎﺒﻴل ﻟﻡ ﻴﺩ ِﺭ ﻤﺎ ﻴﺼﻨﻊ ﺒﻪ‬
‫ﻓﺒﻌﺙ ﺍﷲ ﻏﺭﺍﺒﻴﻥ ﻗﺘل ﺃﺤﺩﻫﻤﺎ ﺍﻵﺨﺭ ‪ ،‬ﻭﻗﺎﺒﻴل ﻴﻨﻅﺭ ﺇﻟﻴﻬﻤﺎ ﺜﻡ ﺤﻔﺭ ﺃﺤـﺩﻫﻤﺎ ﻟﻶﺨـﺭ ﺒﻤﻨﻘـﺎﺭﻩ‬
‫ﺙ ﻋﻠﻴﻪ ﺍﻟﺘﺭﺍﺏ ﺒﺭﺠﻠـﻪ ﺤﺘـﻰ‬
‫ﻭﺒﺭﺠﻠﻪ ﺤﺘﻰ ﻤﻜﻥ ﻟﻪ ﺜﻡ ﺩﻓﻌﻪ ﺒﺭﺃﺴﻪ ﺤﺘﻰ ﺃﻟﻘﺎﻩ ﻓﻲ ﺍﻟﺤﻔﺭﺓ ﺜﻡ ﺤ ﱠ‬
‫ﻭﺍﺭﺍﻩ )‪ ، (57‬ﻭﺍﻟﻅﺎﻫﺭ ﺃﻨﻪ ﻏﺭﺍﺏ ﺒﻌﺜﻪ ﺍﷲ ﻟﻴﺭﻱ ﻗﺎﺒﻴل ﻜﻴﻑ ﻴﻭﺍﺭﻱ ﺴﻭﺃﺓ ﺃﺨﻴـﻪ ﻫﺎﺒﻴل‪،‬ﻭﺍﻟـﺴﻭﺃﺓ‬
‫ﻫﻲ ﻋﻭﺭﺓ ﺍﻟﻤﻴﺕ ﻭﻤﺎ ﻻﻴﺠﻭﺯ ﺃﻥ ﻴﻨﻜﺸﻑ ﻤﻥ ﺍﻟﺠﺴﺩ )‪،(58‬ﻭﻗﻴل ﻫﻲ ﺠﺴﺩ ﺍﻟﻤﻴﺕ ﻓﺈﻨﻪ ﻤﻤﺎ ﻴﺴﺘﻘﺒﺢ‬
‫ﺃﻥ ﻴ‪‬ﺭﻯ)‪ .(59‬ﻭﻋﻠﻴﻪ ﻓﺎﻟﻤﺭﺍﺩ ﺒﺎﻟﺒﻌﺙ ﻫﻨﺎ ﻫﻭ ﺍﻻﻟﻬﺎﻡ ﻹ ‪‬‬
‫ﻥ ﺍﻟﻐﺭﺍﺏ ﺒﺒﺤﺜﻪ ﺍﻟﺘﺭﺍﺏ ﺍﻟﻬﻡ ﻗﺎﺒﻴل ﻜﻴﻔﻴـﺔ‬
‫ﺩﻓـﻥ ﺍﻟﻤﻴﺕ ‪ ،‬ﻗﺎل ﺍﻵﻟﻭﺴﻲ ‪ " :‬ﻭﺒﻌﺜﺔ ﺍﻟﻐﺭﺍﺏ ﻜﺎﻨﺕ ﻤﻥ ﺒﺎﺏ ﺍﻻﻟﻬﺎﻡ ﺍﻥ ﻜـﺎﻥ ﺍﻟﻤـﺭﺍﺩ ﻤﻨـﻪ‬
‫ﺍﻟﻤﺘﺒﺎﺩﺭ ‪ ،‬ﻭﺒﻌﺜﺔ ﺤﻘﻴﻘﺔ ﺇﻥ ﻜﺎﻥ ﺍﻟﻤﺭﺍﺩ ﻤﻨﻪ ﻤﻠﻜﹰﺎ ﻅﻬﺭ ﻋﻠﻰ ﺼـﻭﺭﺘﻪ " )‪ (60‬ﺃﻱ ﻋﻠـﻰ ﺼـﻭﺭﺓ‬
‫ﺍﻟﻐﺭﺍﺏ ‪.‬‬
‫ﻭﻴﻠﺤﻅ ﺃﻥ ﻀﻤﻴﺭ ﺍﻟﻔﺎﻋل ﻓﻲ ﻗﻭﻟﻪ ) ﻴﺭﻴﻪ ( ﻋﺎﺌﺩ ﻋﻠﻰ ﺍﷲ ﺠل ﺸﺄﻨﻪ ﻷﻥ ﺍﻻﺭﺍﺀﺓ ﺤﻘﻴﻘـﺔ‬
‫ﻫﻲ ﻤﻥ ﺍﷲ ﺇﺫ ﻟﻴﺱ ﻟﻠﻐﺭﺍﺏ ﻗﺼﺩ ﺍﻻﺭﺍﺀﺓ ﻭﺍﺭﺍﺩﺘﻬﺎ )‪ ، (61‬ﻭﻴﺠﻭﺯ ﺃﻥ ﻴﻌﻭﺩ ﻋﻠـﻰ ﺍﻟﻐـﺭﺍﺏ ﺃﻱ‬
‫)‪(62‬‬
‫ﻭﺍﻷﻭل ﺃﺭﺠﺢ ‪ .‬ﻭﻟﻌل ﺍﻟﺤﻜﻤﺔ ﻓﻲ ﻜﻭﻥ ﻫـﺫﺍ ﺍﻟﻤﺒﻌـﻭﺙ‬ ‫ﻟﻴﺭﻴﻪ ﺍﻟﻐﺭﺍﺏ ﻜﻴﻔﻴﺔ ﺩﻓﻥ ﺍﻷﻤﻭﺍﺕ‬
‫ﻏﺭﺍﺒﹰﺎ ﺩﻭﻥ ﻏﻴﺭﻩ ﻤﻥ ﺍﻟﺤﻴﻭﺍﻨﺎﺕ ﻭﺍﻟﻁﻴﻭﺭ ﻫﻭ ﻜﻭﻨﻪ ﻤﻤﺎ ﻴﺘﺸﺄﻡ ﺒﻪ ﻓﻲ ﺍﻟﻔﺭﺍﻕ ﻭﺍﻻﻏﺘﺭﺍﺏ )‪. (63‬‬

‫‪152‬‬
‫‪152‬‬
 ‫ﺍﻟﺒﻌﺙ ﻭﺍﻹﺭﺴﺎل ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺩﺭﺍﺴﺔ ﺩﻻﻟﻴﺔ‬

‫‪ 8‬ـ ﺍﻹﺭﺴـﺎل ‪:‬‬

‫ﻭﺭﺩﺕ ﻤﺎﺩﺓ ﺍﻟﺒﻌﺙ ﺩﺍﻟﺔ ﻋﻠﻰ ﺍﻻﺭﺴﺎل ﻓﻲ ﻋﺩﺩ ﻤﻥ ﺍﻵﻴﺎﺕ ﺍﻟﻘﺭﺁﻨﻴﺔ )‪ (64‬ﻤﻨﻬﺎ ﻗﻭﻟﻪ ـ‬
‫ﻕ‬
‫ﻁﻌ‪‬ﺎﻤ‪‬ﺎ ﹶﻓ ﹾﻠ ‪‬ﻴ ْﺄ ِﺘ ﹸﻜ ‪‬ﻡ ﺒِـ ِﺭ ‪‬ﺯ ٍ‬
‫ﻅ ‪‬ﺭ َﺃ ‪‬ﻴﻬ‪‬ﺎ َﺃ ‪‬ﺯﻜﹶﻰ ﹶ‬
‫ﺘﻌﺎﻟﻰ ـ ‪  :‬ﻓﹶﺎ ‪‬ﺒ ‪‬ﻌﺜﹸﻭﺍ َﺃﺤ‪‬ﺩ‪ ‬ﹸﻜ ‪‬ﻡ ِﺒ ‪‬ﻭ ِﺭ ِﻗ ﹸﻜ ‪‬ﻡ ‪‬ﻫ ِﺫ ِﻩ ِﺇﻟﹶﻰ ﺍ ﹾﻟ ‪‬ﻤﺩِﻴ ﹶﻨ ِﺔ ﹶﻓ ﹾﻠﻴ‪‬ﻨ ﹸ‬
‫ﺤﺩ‪‬ﺍ ‪ ] ‬ﺍﻟﻜﻬﻑ ‪ ، [ 19 :‬ﻓﻘﺩ ﻭﺭﺩﺕ ﻫﺫﻩ ﺍﻵﻴﺔ ﻓـﻲ ﺴﻴــﺎﻕ‬
‫ﻥ ِﺒ ﹸﻜ ‪‬ﻡ َﺃ ‪‬‬
‫ﺸ ِﻌ ‪‬ﺭ ‪‬‬
‫ﻑ ﻭ‪‬ﻻ ‪‬ﻴ ﹾ‬
‫ﻁ ﹾ‬
‫ِﻤ ﹾﻨ ‪‬ﻪ ﻭ‪ ‬ﹾﻟﻴ‪ ‬ﹶﺘ ﹶﻠ ﱠ‬
‫ﺍﻟﻤﺤــﺎﻭﺭﺓ ﺍﻟﺘــﻲ ﺠـــﺭﺕ ﺒــﻴﻥ ﺃﺼــﺤﺎﺏ ﺍﻟﻜﻬـــﻑ ﺒﻌــﺩ ﺃﻥ ﺃﻴﻘﻅﻬـــﻡ ﺍﷲ ﻤــﻥ‬
‫ﻨﻭﻤﻬﻡ )‪. (65‬‬
‫ﻻ ﺃﻨﻪ ﻋﺩل ﻋﻥ ﺍﺴﺘﺨﺩﺍﻡ ﻤﺎﺩﺓ ) ﺃﺭﺴل ( ﺇﻟﻰ ﻤﺎﺩﺓ‬
‫ﻭﻤﻌﻨﻰ ﻗﻭﻟﻪ ‪  :‬ﻓﹶﺎ ‪‬ﺒ ‪‬ﻌﺜﹸﻭﺍ‪ ‬ﺃﻱ ﺃﺭﺴﻠﻭﺍ ﺇ ﹼ‬
‫) ﺍﺒﻌﺙ ( ﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻤﻥ ﺃﻨﻬﺎ ﺘﺩل ﻋﻠﻰ ﺍﻟﻤﻌﻨﻰ ﻨﻔﺴﻪ ﻓﻲ ﻫﺫﺍ ﺍﻟﺴﻴﺎﻕ ﻟﻌﺩﻡ ﻭﺠﻭﺩ ﻓﻭﺍﺭﻕ ﻁﺒﻘﻴﺔ‬
‫ﺒﻴﻥ ﺍﻟﻤﺘﺨﺎﻁﺒﻴﻥ ﻭﻟﻌﺩﻡ ﻭﺠﻭﺩ ﻤﺎ ﻴﻘﺘﻀﻲ ﻤﺭﺍﻋﺎﺓ ﺍﻟﺘﺭﺘﻴﺏ ﺒﻴﻨﻬﻡ ﻓﻜﺎﻥ ﺍﺴﺘﺨﺩﺍﻡ ﻤﺎﺩﺓ ) ﺍﺒﻌﺙ ( ﻓﻲ‬
‫ﻫﺫﺍ ﺍﻟﺴﻴﺎﻕ ﻤﺘﻨﺎﺴﺒﹰﺎ ﺘﻤﺎﻤﹰﺎ ﻤﻊ ﺍﻟﻤﻘﺎﻡ ﺍﻟﺫﻱ ﻗﻴﻠﺕ ﻓﻴﻪ ‪.‬‬
‫ﻅ ‪‬ﺭ ‪ ‬ﺃﻥ ﻴﻜﻭﻥ ﻤﻥ ﻨﻅﺭ ﺍﻟﻌﻴﻥ ‪ ،‬ﻭﺃﻥ ﻴﻜﻭﻥ ﻤﻥ ﻨﻅﺭ ﺍﻟﻘﻠﺏ‬
‫ﻭﻴﺠﻭﺯ ﻓﻲ ﻗﻭﻟﻪ ‪  :‬ﹶﻓ ﹾﻠﻴ‪‬ﻨ ﹸ‬
‫ﻁﻌ‪‬ﺎﻤ‪‬ﺎ ‪‬ﺃﻱ ﺃﺤل ﻭﺃﻁﻴﺏ ﻭﺃﻜﺜﺭ )‪ ، (67‬ﻭﺍﺨﺘﻠﻑ ﻓﻲ ﻤﻌﻨﻰ ﺍﻟﺘﻠﻁـﻑ‬
‫)‪، (66‬ﻭﻤﻌﻨﻰ ﻗﻭﻟﻪ ‪َ  :‬ﺃ ‪‬ﺯﻜﹶﻰ ﹶ‬
‫ﻑ ‪ ‬ﻓﻘﻴل ﻴﺘﻜﻠﻑ ﺍﻟﻠﻁﻑ ﻓﻲ ﺍﻟﻤﻌﺎﻤﻠﺔ ﻜﻲ ﻻ ﺘﻘﻊ ﺨﺼﻭﻤﺔ ﺘﺠﺭ ﺇﻟﻰ ﻤﻌﺭﻓﺘـﻪ‬
‫ﻁ ﹾ‬
‫ﻓﻲ ﻗﻭﻟﻪ‪:‬ﻭ‪ ‬ﹾﻟﻴ‪ ‬ﹶﺘ ﹶﻠ ﱠ‬
‫)‪،(68‬ﺃﻭ ﻟﻴﺘﻜﻠﻑ ﺍﻟﻠﻁﻑ ﻓﻲ ﺍﻻﺴﺘﺨﻔﺎﺀ ﺩﺨﻭ ﹰ‬
‫ﻻ ﻭﺨﺭﻭﺠﹰﺎ )‪ ، (69‬ﻭﻫﻭ ﺍﻷﺭﺠﺢ ﻭﺍﷲ ﺃﻋﻠﻡ ‪.‬‬

‫‪ 9‬ـ ﺍﻟﻌﻁـﺎﺀ ‪:‬‬

‫ﻭﺭﺩﺕ ﻤﺎﺩﺓ ) ﺒﻌﺙ ( ﺩﺍﻟﺔ ﻋﻠﻰ ﺍﻟﻌﻁﺎﺀ ﻓﻲ ﺁﻴﺔ ﻭﺍﺤﺩﺓ ﻫﻲ ﻗﻭﻟـﻪ ـ ﺘﻌـﺎﻟﻰ ـ ‪ :‬‬
‫ﺤﻤ‪‬ﻭﺩ‪‬ﺍ ‪ ] ‬ﺍﻹﺴـﺭﺍﺀ ‪ ، [ 79 :‬ﺇﺫ‬
‫ﻙ ‪‬ﻤﻘﹶﺎﻤ‪‬ﺎ ‪‬ﻤ ‪‬‬
‫ﻥ ﻴ‪ ‬ﺒﻌ‪ ‬ﹶﺜﻙ‪ ‬ﺭ ‪‬ﺒ ‪‬‬
‫ﻋﺴ‪‬ﻰ َﺃ ‪‬‬
‫ﺠ ‪‬ﺩ ِﺒ ِﻪ ﻨﹶﺎﻓِ ﹶﻠﺔﹰ ﹶﻟﻙ‪ ‬‬
‫ﻥ ﺍﻟﱠﻠ ‪‬ﻴ ِل ﹶﻓ ﹶﺘﻬ‪ ‬‬
‫‪‬ﻭ ِﻤ ‪‬‬
‫ﺹ ﺍﷲ ﺒﻬﺎ ﻨﺒﻴﻪ ) ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ (‬
‫ﺠﺎﺀﺕ ﻫـﺫﻩ ﺍﻵﻴﺔ ﻓﻲ ﺴﻴـﺎﻕ ﺍﻟﻤﻨﻥ ﺍﻵﻟﻬﻴﺔ ﺍﻟﺘﻲ ﺨ ‪‬‬
‫‪،‬ﻭﺍﻟﺘﻬﺠﺩ ﻫﻭ ﺘﺭﻙ ﺍﻟﻨﻭﻡ ﻓﻲ ﺒﻌﺽ ﺍﻟﻠﻴل )‪ (70‬ﻷﺩﺍﺀ ﺍﻟﺼﻼﺓ ‪ ،‬ﻭﺍﻟﻨﺎﻓﻠﺔ ﻫﻲ ﻋﺒـﺎﺩﺓ ﺯﺍﺌـﺩﺓ ﻋﻠـﻰ‬
‫ﺍﻟﻔﺭﺽ )‪ ،(71‬ﻭﻟﻤّﺎ ﻜﺎﻥ ﺍﻷﻤﺭ ﻓﻲ ﻗﻭﻟﻪ ‪  :‬ﹶﻓ ﹶﺘﻬ‪ ‬‬
‫ﺠ ‪‬ﺩ ِﺒ ِﻪ ‪ ‬ﻴﻔﻴﺩ ﻓﻲ ﺃﺼل ﻭﻀﻌﻪ ﺍﻟﻭﺠـﻭﺏ ﻋﻨـﺩ‬
‫ﻋﺩﻡ ﻭﺠﻭﺩ ﺍﻟﻘﺭﻴﻨﺔ ﺍﻟﺼﺎﺭﻓﺔ ﻜﺎﻨﺕ ﺼﻼﺓ ﺍﻟﺘﻬﺠﺩ ﻓﻲ ﺤﻕ ﺍﻟﺭﺴﻭل ) ‪ ( ‬ﻓﺭﻀﹰﺎ )‪،(72‬ﻭﻓﻲ ﺤـﻕ‬
‫ﺃﻤﺘﻪ ﻨﺎﻓﻠﺔ ﻷﻥ ﺍﻟﺨﻁﺎﺏ ﻤﻭﺠﻪ ﺇﻟﻴﻪ ) ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ( ﺃﺼﺎﻟﺔ‪.‬‬
‫ﻭﻴﻠﺤﻅ ﺃﻥ ﻗﻭﻟﻪ ‪  :‬ﻤ‪‬ﻘﹶﺎﻤﺎﹰ ‪ ‬ﻤﻨﺼﻭﺏ ﻋﻠﻰ ﺍﻟﻅﺭﻓﻴﺔ ﺇﻤّﺎ ﻋﻠﻰ ﺍﻀﻤﺎﺭ ﻓﻌل ﺍﻻﻗﺎﻤﺔ )‪ (73‬ﺃﻭ‬
‫ﻋﻠﻰ ﺘﻀﻤﻴﻥ ﺍﻟﻔﻌل ﺍﻟﻤﻀﺎﺭﻉ ‪ ‬ﻴ‪ ‬ﺒﻌ‪ ‬ﹶﺜﻙ‪  ‬ﻤﻌﻨﻰ ﻴﻘﻴﻤﻙ )‪ ، (74‬ﻭﺫﻫﺏ ﺃﺒﻭ ﺤﻴﺎﻥ ﺇﻟﻰ ﺃﻨﻪ ﻤﻌﻤـﻭل‬
‫ﻟﻴﺒﻌﺜﻙ ﻭﻫﻭ ﻤﺼﺩﺭ ﻤﻥ ﻏﻴﺭ ﻟﻔﻅ ﺍﻟﻔﻌل )‪ ، (75‬ﻓﻲ ﺤﻴﻥ ﺠﻭّﺯ ﺃﺒﻭ ﺍﻟﺒﻘـﺎﺀ ﻜﻭﻨـﻪ ﺤـﺎ ﹰ‬
‫ﻻ ﺒﺘﻘـﺩﻴﺭ‬
‫ﻤﻀﺎﻑ ﺃﻱ ‪ :‬ﻴﺒﻌﺜﻙ ﺫﺍ ﻤﻘﺎﻡ )‪ ، (76‬ﻭﺫﻜﺭ ﺍﻵﻟﻭﺴﻲ ﺠﻭﺍﺯ ﻜﻭﻨﻪ ﻤﻔﻌﻭ ﹰ‬
‫ﻻ ﺒﻪ ﻟﻴﺒﻌﺜﻙ ﺒﻌﺩ ﺘـﻀﻤﻴﻨﻪ‬
‫ﻤﻌﻨﻰ ﻴﻌﻁﻴﻙ )‪. (77‬‬

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 ‫ﻜﺭﻴﻡ ﺫﻨﻭﻥ ﺩﺍﻭﺩ‬

‫ﻭﺍﻟﺫﻱ ﻴﻤﻴل ﺇﻟﻴﻪ ﺍﻟﺒﺎﺤﺙ ﻫﻭ ﺍﻟﺭﺃﻱ ﺍﻷﺨﻴﺭﻭﻻ ﺴﻴﻤﺎل ﻭﺃﻥ ﺍﻟﻤﻘﺎﻡ ﺍﻟﻤﺤﻤﻭﺩ ﻤﻘﺎﻡ ﻭﻋﺩ ﺍﻟﺤﻕ‬
‫ﺠل ﺸﺄﻨﻪ ﻨﺒﻴﻪ ﺒﻪ )‪ ، (78‬ﻭﻫﻭ ﺍﻟﻤﻘـﺎﻡ ﺍﻟﺫﻱ ﻴﺸﻔﻊ ﻓﻴﻪ ﻷﻤﺘﻪ ‪ ،‬ﻭﻋﻁﺎﺀ ﺍﷲ ﺒﻌﺩ ﻭﻋـﺩﻩ ﻤﺤﺘـﻭﻡ ‪،‬‬
‫ﻓﻜﺎﻥ ﺤﻤل ﺍﻟﺒﻌﺙ ﻋﻠﻰ ﻤﻌﻨﻰ ﺍﻟﻌﻁﺎﺀ ﺃﻭﻟﻰ ﻤﻥ ﻏﻴﺭﻩ ‪.‬‬

‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ‬
‫ﺍﻹﺭﺴﺎل ﻭﺩﻻﻻﺘـﻪ‬
‫ﺍﻟـﺭﺍﺀ ﻭﺍﻟﺴﻴﻥ ﻭﺍﻟـﻼﻡ ‪ :‬ﺃﺼل ﻭﺍﺤـﺩ ﻤﻨﻁﺭﺩ ﻭﻤﻨﻘـﺎﺱ ‪ ،‬ﻴـﺩل ﻋﻠﻰ ﺍﻻﻨﺒﻌـﺎﺙ ﻭﺍﻻﻤﺘـﺩﺍﺩ‬
‫)‪ ،(79‬ﻭﺍﻟ ِﺭﺴ‪‬ل ‪ :‬ﺍﻟﻠﺒﻥ ﺴﻤﻲ ﺒﺫﻟﻙ ﻷﻨﻪ ﻴﺘﺭﺴل ﻤﻥ ﺍﻟﻀﺭﻉ ﺘﺒﺎﻋـﹰﺎ )‪ ، (80‬ﻭﺍﻟ ‪‬ﺭﺴ‪‬ـل ﺒﻔﺘﺤﺘـﻴﻥ ‪:‬‬
‫ﻻ ﺃﻱ ﻤﺘﺘﺎﺒﻌﻴﻥ ﺠﻤﺎﻋﺔ ﺠﻤﺎﻋﺔ )‪ ، (81‬ﻭﺍﻟﺭﺴﻭل ‪ :‬ﻫـﻭ‬
‫ﺍﻟﺠﻤﺎﻋﺔ ﻭﻤﻨﻪ ﻗﻭﻟﻬﻡ ‪ :‬ﺠﺎﺀ ﺍﻟﻘـﻭﻡ ﺍﺭﺴﺎ ﹰ‬
‫ﻤﻥ ﻴﺒﻠﻎ ﺃﺨﺒﺎﺭ ﻤﻥ ﺃﺭﺴﻠﻪ ﺴﻤﻲ ﺒﺫﻟﻙ ﻟﺘﺘﺎﺒﻊ ﺍﻟﻭﺤـﻲ ﻋﻠﻴﻪ )‪ ، (82‬ﻭﻫﻭ ﻤﻥ ﻗﻭﻟﻬﻡ ‪ :‬ﺠﺎﺀﺕ ﺍﻻﺒل‬
‫ل ‪ :‬ﺍﻟﻘﻁﻊ ﻤﻥ ﻜل ﺸﺊ ﻭﺠﻤﻌﻪ ﺍﺭﺴﺎل )‪ ، (84‬ﻭﻗﺩ ﺘـﺼﻭﺭ‬
‫ﻼ ‪ :‬ﺃﻱ ﻤﺘﺘﺎﺒﻌﺔ )‪ ، (83‬ﻭﺍﻟﺭﺴـ ُ‬
‫ﺭﺴـ ﹰ‬
‫ﻤﻨﻪ ﻤﻌﻨﻴﺎﻥ )‪ ، (85‬ﺍﻷﻭل ‪ :‬ﺍﻟﺭﻓـﻕ ﻓﻴﻘﺎل ﻋﻠﻰ ﺭﺴﻠﻙ ﺇﺫﺍ ﺃﻤﺭﺘﻪ ﺒﺎﻟﺭﻓﻕ ‪ ،‬ﻭﺍﻟﺜـﺎﻨﻲ ‪ :‬ﺍﻻﻨﺒﻌـﺎﺙ‬
‫ﻓﺎﺸﺘﻕ ﻤﻨﻪ ﺍﻟﺭﺴﻭل ﻴﺘﻀﺢ ﻟﻨﺎ ﻤﻤﺎ ﺴﺒﻕ ﺃﻥ ﻤﺎﺩﺓ ) ﺭﺴل ( ﺘﻔﻴﺩ ﻓﻲ ﺃﺼل ﻭﻀﻌﻬﺎ ﺍﻟﻠﻐﻭﻱ ﻤﻌﻨﻰ‬
‫ﻻ ﺃﻨﻬﺎ ﻭﺭﺩﺕ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺒﻤﻌﺎﻥ ﻤﺨﺘﻠﻔﺔ ﻨﺒﻪ ﻋﻠﻴﻬﺎ ﺃﺼﺤﺎﺏ ﺍﻟﻤﺅﻟﻔﺎﺕ ﺍﻟﺘﻲ ﺘﻌﻨﻲ‬
‫ﺍﻟﺘﺘﺎﺒﻊ ‪ ،‬ﺇ ﹼ‬
‫ﺒﻤﻌﺎﻨﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ‪ ،‬ﻭﻴﻤﻜﻥ ﺤﺼﺭ ﻫﺫﻩ ﺍﻟﻤﻌﺎﻨﻲ ﺒﻤﺎ ﻴﺄﺘﻲ ‪:‬‬
‫‪ 1‬ـ ﺍﻟﺘﻭﺠﻴـﻪ ‪:‬‬
‫ﻭﺭﺩ ﺍﻹﺭﺴﺎل ﺒﻬـﺫﺍ ﺍﻟﻤﻌﻨﻰ ﻓﻲ ﻋـﺩﺩ ﻤﻥ ﺍﻵﻴﺎﺕ ﺍﻟﻘﺭﺁﻨﻴﺔ ﻤﻨﻬـﺎ )‪ (86‬ﻗﻭﻟﻪ ـ ﺘﻌﺎﻟﻰ‬
‫ﻏﺩ‪‬ﺍ ‪‬ﻴ ‪‬ﺭﺘﹶـ ‪‬ﻊ‬
‫ﺴ ﹾﻠ ‪‬ﻪ ‪‬ﻤ ‪‬ﻌﻨﹶﺎ ﹶ‬
‫ﺼﺤ‪‬ﻭﻥ‪َ  ‬ﺃ ‪‬ﺭ ِ‬
‫ﻑ ‪‬ﻭِﺇﻨﱠﺎ ﹶﻟ ‪‬ﻪ ﹶﻟﻨﹶﺎ ِ‬
‫ﺴ ﹶ‬
‫ﻋﻠﹶﻰ ﻴ‪‬ﻭ ‪‬‬
‫ـ ‪  :‬ﻗﹶﺎﻟﹸﻭﺍ ﻴ‪‬ﺎَﺃﺒ‪‬ﺎﻨﹶﺎ ﻤ‪‬ﺎ ﹶﻟﻙ‪ ‬ﻻ ﹶﺘ ْﺄ ‪‬ﻤﻨﱠﺎ ‪‬‬
‫ﺏ ‪‬ﻭِﺇﻨﱠﺎ ﹶﻟ ‪‬ﻪ ﹶﻟﺤ‪‬ﺎ ِﻓﻅﹸﻭﻥ‪ ]  ‬ﻴﻭﺴﻑ ‪ ، [ 12 ، 11 :‬ﺇﺫ ﻭﺭﺩﺕ ﻫﺫﻩ ﺍﻵﻴﺔ ﻓﻲ ﺴﻴﺎﻕ ﺍﻟﻤﺤـﺎﻭﺭﺓ‬
‫‪‬ﻭ ‪‬ﻴ ﹾﻠ ‪‬ﻌ ‪‬‬
‫ﺍﻟﺘﻲ ﺠﺭﺕ ﺒﻴﻥ ﻴﻌﻘﻭﺏ) ‪ (‬ﻭﺃﻭﻻﺩﻩ ﺤﻭل ﺍﺼﻁﺤﺎﺏ ﻴﻭﺴﻑ ) ‪ (‬ﻤﻌﻬﻡ ﺇﻟـﻰ ﺍﻟـﺼﺤﺭﺍﺀ‬
‫)‪.(87‬‬

‫)‪(88‬‬
‫ﺴ ﹾﻠ ‪‬ﻪ ‪‬ﻤ ‪‬ﻌﻨﹶﺎ ‪ ‬ﻫﻭ ﻭﺠﻬﻪ ﻤﻌﻨﺎ ‪ ،‬ﻭﻗﺩ ﻗﺎل ﺒﻬﺫﺍ ﻜل ﻤﻥ ﺍﻟﻔﻴﺭﻭﺯﺁﺒﺎﺩﻱ‬
‫ﻭﻴﻠﺤﻅ ﻤﻌﻨﻰ ‪َ ‬ﺃ ‪‬ﺭ ِ‬
‫ﻓﻲ ﺤﻴﻥ ﺫﻫﺏ ﺃﺒﻭ ﺤﻴﺎﻥ )‪ (90‬ﺇﻟﻰ ﺃﻥ ﻤﻌﻨﻰ ﺍﺭﺴﻠﻪ ﻫﻨﺎ ﻫﻭ ﺃﻁﻠﻘﻪ ﻭﻜﺄﻥ ﻴﻌﻘـﻭﺏ‬ ‫)‪(89‬‬
‫ﻭﺍﻟﺩﺍﻤﻐﺎﻨﻲ‬
‫) ‪ ( ‬ﻜﺎﻥ ﻴﻤﺴﻙ ﻴﻭﺴﻑ ﻭﻴﻤﻨﻌﻪ ﻤﻥ ﺍﻟﺨﺭﻭﺝ )‪ ، (91‬ﻭﺍﻟﺫﻱ ﻨﻤﻴل ﺇﻟﻴﻪ ﻫﻭ ﺍﻟﺘﻭﺠﻴﻪ ﺍﻷﻭل ﻷﻨﻪ‬
‫ﺍﻷﻟﻴﻕ ﻓﻲ ﺘﻌﺎﻤل ﺍﻷﻨﺒﻴﺎﺀ ﻤﻊ ﺃﺒﻨﺎﺌﻬﻡ ‪ ،‬ﻓﻀﻼ ﻋﻥ ﺫﻟﻙ ﻓﺈﻥ ﻟﻼﺭﺴـﺎل ﻤﻌـﺎﻨﻲ ﻋﺩﻴـﺩﺓ ﺘﺨﺘﻠـﻑ‬
‫ﻼ ﻋﻥ ﺫﻟﻙ ﻓﺈﻥ‬
‫ﺒﺎﺨﺘﻼﻑ ﺍﻟﺴﻴﺎﻗﺎﺕ ﺍﻟﻭﺍﺭﺩﺓ ﻓﻴﻬﺎ ﻜﻤﺎ ﺴﻨﺒﻴﻨﻪ ﻻﺤﻘﹰﺎ ﺍﻥ ﺸﺎﺀ ﺍﷲ ـ ﺘﻌﺎﻟﻰ ـ ‪ ،‬ﻓﻀ ﹰ‬
‫ﺃﺴﻠﻭﺏ ﺍﻟﺨﻁﺎﺏ ﻭﻤﺎ ﺘﻀﻤﻨﻪ ﻤﻥ ﺍﻏﺭﺍﺀ ﻓﻲ ﻗﻭﻟﻬﻡ‪ ‬ﻴ ‪‬ﺭ ﹶﺘ ‪‬ﻊ ‪‬ﻭ ‪‬ﻴ ﹾﻠﻌ‪‬ـ ‪‬‬
‫ﺏ ‪ ‬ﺩﻟﻴـل ﻋﻠـﻰ ﺃﻥ ﺭﻓـﺽ‬
‫ﻼ ﻋﻥ ﺭﻓﺽ ﺃﺒﻴﻪ ‪ ،‬ﻟﺫﺍ ﻁﻠﺒﻭﺍ ﻤﻥ‬
‫ﺍﻟﺨﺭﻭﺝ ﻤﻌﻬﻡ ﻜﺎﻥ ﺴﺒﺒﻪ ﻋﺎﺌﺩﹰﺍ ﺇﻟﻰ ﺭﻓﺽ ﻴﻭﺴﻑ )‪ (‬ﻓﻀ ﹰ‬
‫ﺃﺒﻴﻬﻡ ﺘﻭﺠﻴﻬﻪ ﺇﻟﻰ ﺍﻟﺨﺭﻭﺝ ﻤﻌﻬﻡ ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﺎﻟﻤﻌﻨﻰ ﺍﻷﻭل ﺃﺭﺠﺢ ‪ ،‬ﻭﺍﻨﺘﺼﺏ ﻗﻭﻟﻪ ) ﻏﺩﹰﺍ ( ﻋﻠـﻰ‬

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 ‫ﺍﻟﺒﻌﺙ ﻭﺍﻹﺭﺴﺎل ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺩﺭﺍﺴﺔ ﺩﻻﻟﻴﺔ‬

‫ﺍﻟﻅﺭﻑ ﻭﻫﻭ ﻅﺭﻑ ﻤﺴﺘﻘﺒل ﻴﻁﻠﻕ ﻋﻠﻰ ﺍﻟﻴﻭﻡ ﺍﻟﺫﻱ ﻴﻠﻲ ﻴﻭﻤﻙ ﻭﻋﻠﻰ ﺍﻟﺯﻤﻥ ﺍﻟﻤﺴﺘﻘﺒل ﻤﻥ ﻏﻴـﺭ‬
‫ﺘﻘﻴﺩ )‪ ، (92‬ﻭﻤﻥ ﺍﻟﺠﺩﻴﺭ ﺒﺎﻻﻫﺘﻤﺎﻡ ﺃﻥ ﻤﻌﻨﻰ ﻗﻭﻟﻪ ‪ ‬ﻴ ‪‬ﺭ ﹶﺘ ‪‬ﻊ ‪ ‬ﺍﺨﺘﻠﻑ ﻓﻴﻪ ﺘﺒﻌﹰﺎ ﻻﺨﺘﻼﻑ ﺍﻟﻘﺭّﺍﺀ ﻓﻲ‬
‫ﻗﺭﺍﺀﺘﻪ ﻓﻤﻥ ﻗﺭﺃ ‪ ‬ﻴ ‪‬ﺭﺘﹶـ ‪‬ﻊ ‪ ‬ﺒﺈﺴﻨﺎﺩ ﺍﻟﻔﻌل ﺇﻟﻰ ﻴﻭﺴﻑ ) ‪ (93) ( ‬ﺫﻫﺏ ﺇﻟـﻰ ﺃﻥ ﻤﻌﻨـﺎﻩ ﻫـﻭ‬
‫ﺍﻻﺘﺴﺎﻉ ﻓﻲ ﺃﻜـل ﺍﻟﻔﻭﺍﻜﻪ ﻭﻏﻴﺭﻫﺎ)‪ ، (94‬ﻭﻤﻥ ﻗﺭﺃ ‪ ‬ﹶﻨ ‪‬ﺭ ﹶﺘ ‪‬ﻊ ‪ (95) ‬ﺒﺈﺴﻨﺎﺩ ﺍﻟﻔﻌل ﺇﻟﻰ ﺃﺨﻭﺓ ﻴﻭﺴﻑ‬
‫) ‪ ( ‬ﺫﻫﺏ ﺇﻟﻰ ﺃﻥ ﺍﻻﺭﺘﻌﺎﺀ ﻫﻭ ﻟﻼﺒل ﻭﺍﻟﻤﻭﺍﺸﻲ ﻭﺃﻨﻬﻡ ﺃﺴﻨﺩﻭﻩ ﺇﻟﻰ ﺃﻨﻔﺴﻬﻡ ﻤﺠﺎﺯﹰﺍ ﻷﻨﻬﻡ ﻫـﻡ‬
‫ﺍﻟﺴﺒﺏ ﻓﻲ ﺫﻟﻙ ﺍﻟﺭﻋﻲ ‪ .‬ﻗﺎل ﺍﻟﺭﺍﺯﻱ ‪ " :‬ﻭﺍﻟﺤﺎﺼل ﺇﻨﻬﻡ ﺃﻀﺎﻓﻭﺍ ﺍﻻﺭﺘﻌﺎﺀ ﻭﺍﻟﻘﻴﺎﻡ ﺒﺤﻔﻅ ﺍﻟﻤـﺎل‬
‫ﺇﻟﻰ ﺃﻨﻔﺴﻬﻡ ﻷﻨﻬﻡ ﺒﺎﻟﻐﻭﻥ ﻜﺎﻤﻠﻭﻥ ‪ ،‬ﻭﺃﻀﺎﻓﻭﺍ ﺍﻟﻠﻌﺏ ﺇﻟﻰ ﻴﻭﺴﻑ ﻟﺼﻐﺭ ﺴﻨﻪ " )‪. (96‬‬

‫‪ 2‬ـ ﺍﻟﻔﺘـﺢ ‪:‬‬

‫ﻭﺭﺩ ﺍﻻﺭﺴﺎل ﻓﻲ ﺍﻟﻘـﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻤﻌﺒﺭﹰﺍ ﻋﻨﻪ ﺒﺎﻟﻔﺘﺢ ﻓﻲ ﺁﻴﺔ ﻭﺍﺤﺩﺓ ﻫـﻲ ﻗﻭﻟـﻪ ـ‬
‫ﻥ ‪‬ﺒ ‪‬ﻌ ِﺩ ِﻩ‬
‫ﻙ ﻓﹶﻼ ‪‬ﻤ ‪‬ﺭﺴِ َل ﹶﻟ ‪‬ﻪ ِﻤ ‪‬‬
‫ﺴ‪‬‬
‫ﻙ ﹶﻟﻬ‪‬ﺎ ‪‬ﻭﻤ‪‬ﺎ ‪‬ﻴ ‪‬ﻤ ِ‬
‫ﺴ‪‬‬
‫ﺤ ‪‬ﻤ ٍﺔ ﻓﹶﻼ ‪‬ﻤ ‪‬ﻤ ِ‬
‫ﻥ ‪‬ﺭ ‪‬‬
‫ﺱ ِﻤ ‪‬‬
‫ﺘﻌﺎﻟﻰ ـ ‪  :‬ﻤ‪‬ﺎ ‪‬ﻴ ﹾﻔﺘﹶﺢ ﺍﻟﱠﻠ ‪‬ﻪ ﻟِﻠﻨﱠﺎ ِ‬
‫ﺤﻜِﻴ ‪‬ﻡ ‪ ] ‬ﻓﺎﻁﺭ ‪. [ 2 :‬‬
‫‪‬ﻭ ‪‬ﻫ ‪‬ﻭ ﺍ ﹾﻟ ‪‬ﻌﺯِﻴ ‪‬ﺯ ﺍ ﹾﻟ ‪‬‬
‫ﻭﻗﺩ ﺍﺨﺘﻠﻑ ﻓﻲ ﻤﻌﻨﻰ ﻫﺫﺍ ﺍﻟﻔﺘﺢ ﻓﻘﻴل ﻫﻭ ﺇﺭﺴـﺎل ﺍﻟﺭﺴل ﻤﻥ ﺍﷲ ﺭﺤﻤـﺔ ﻟﻠﻨـﺎﺱ ‪ ،‬ﺇﺫ ﻻ‬
‫ﻕ )‪، (98‬‬
‫ل ﻟﻬﻡ ﻤﻥ ﻤﻁﺭ ﺃﻭ ﺭﺯ ٍ‬
‫ﺴُ‬‫ﻴﻘﺩﺭ ﻋﻠﻰ ﺇﺭﺴﺎﻟﻬﻡ ﻏﻴﺭ ﺍﷲ ﺠل ﺸﺄﻨﻪ )‪ ، (97‬ﻭﻗﻴـل ‪ :‬ﻫﻭ ﻤﺎ ﻴ‪‬ﺭ ‪‬‬
‫ﻭﻗﻴل ﻫﻭ ﺍﻟﺩﻋﺎﺀ )‪. (99‬‬
‫ﻭﺒﻨﺎ ‪‬ﺀ ﻋﻠﻰ ﻤﺎ ﺘﻘﺩﻡ ﻓﺈﻥ ﺍﻟﻔﺘﺢ ﻓﻲ ﺍﻵﻴﺔ ﻤﻌﻨﺎﻩ ﺍﻻﺭﺴﺎل ‪ ،‬ﻗﺎل ﺃﺒﻭ ﺍﻟـﺴﻌﻭﺩ ‪ " :‬ﻋﺒّـﺭ ﻋـﻥ‬
‫ﺍﺭﺴﺎﻟﻬﺎ ـ ﺃﻱ ﺍﻟﺭﺤﻤﺔ ـ ﺒﺎﻟﻔﺘﺢ ﺇﻴﺫﺍﻨﹰﺎ ﺒﺄﻨﻬﺎ ﺃﻨﻔﺱ ﺍﻟﺨﺯﺍﺌﻥ ﺍﻟﺘﻲ ﻴﺘﻨﺎﻓــﺱ ﻓﻴﻬـﺎ ﺍﻟﻤﺘﻨﺎﻓـﺴﻭﻥ‬
‫ﻻ " )‪. (100‬‬
‫ﻭﺃﻋﺯﻫﺎ ﻤﺜﺎ ﹰ‬
‫ﻭﻴﻠﺤﻅ ﺃﻥ ﺍﻟﻀﻤﻴﺭﻴﻥ ﻤﻥ ﻗﻭﻟﻪ ) ﻟﻬﺎ ( ﻭ ) ﻟﻪ ( ﻗﺩ ﺍﺨﺘﻠﻔﺎ ﻟﻤـﺎ ﺃﻥ ﻤﺭﺠـﻊ ﺍﻷﻭل ﻤﻔـﺴﺭ‬
‫ﺒﺎﻟﺭﺤﻤﺔ ‪ ،‬ﻭﻤﺭﺠﻊ ﺍﻟﺜﺎﻨﻲ ﻤﻁﻠﻕ ﻴﺘﻨﺎﻭﻟﻬﺎ ﻭﻏﻴﺭﻫﺎ ﻜﺎﺌﻨﹰﺎ ﻤﺎ ﻜﺎﻥ )‪ ، (101‬ﻭﺠﻤﻠﺔ ‪ ‬ﻭ ‪‬ﻫ ‪‬ﻭ ﺍ ﹾﻟ ‪‬ﻌﺯِﻴـ ‪‬ﺯ‬
‫ﺤﻜِﻴ ‪‬ﻡ ‪ ‬ﺘﺫﻴﻴل ﻤﻘﺭﺭ ﻟﻤﺎ ﻗﺒﻠﻬﺎ ﻭﻤﻌﺭﺏ ﻋـﻥ ﻜﻭﻥ ﻜل ﻤﻥ ﺍﻟﻔﺘﺢ ﻭﺍﻻﻤﺴﺎﻙ ﻫﻭ ﺒﻤﻭﺠﺏ ﺍﻟﺤﻜﻤﺔ‬
‫ﺍ ﹾﻟ ‪‬‬
‫ﺍﻟﺘﻲ ﻴﺩﻭﺭ ﻋﻠﻴﻬﺎ ﺃﻤﺭ ﺍﻟﺘﻜﻭﻴﻥ ﺍﻹﻟﻬﻲ )‪. (102‬‬

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 ‫ﻜﺭﻴﻡ ﺫﻨﻭﻥ ﺩﺍﻭﺩ‬

‫‪ 3‬ـ ﺍﻨـﺯﺍل ﺍﻟﻤﻁـﺭ ‪:‬‬

‫ﻻ ﻋﻠﻰ ﻤﻌﻨﻰ ﺍﻨﺯﺍل ﺍﻟﻤﻁﺭ ﻓﻲ ﺜﻼﺙ ﺁﻴﺎﺕ ﻗﺭﺁﻨﻴﺔ )‪ (103‬ﻤﻨﻬﺎ ﻗﻭﻟﻪ‬
‫ﻭﺭﺩ ﺍﻻﺭﺴﺎل ﺩﺍ ﹰ‬
‫ـﻰ ﹸﻗ ـ ‪‬ﻭ ِﺘ ﹸﻜ ‪‬ﻡ ‪‬‬
‫ﻋ ﹶﻠ ـ ‪‬ﻴ ﹸﻜ ‪‬ﻡ ِﻤ ـ ‪‬ﺩﺭ‪‬ﺍﺭ‪‬ﺍ ‪‬ﻭ ‪‬ﻴ ـ ِﺯ ‪‬ﺩ ﹸﻜ ‪‬ﻡ ﹸﻗ ـ ‪‬ﻭ ﹰﺓ ِﺇ ﹶﻟـ‬
‫ﺴﻤ‪‬ﺎ ‪‬ﺀ ‪‬‬
‫ـل ﺍﻟ ـ ‪‬‬
‫ﺴـ‬‫ـﺎﻟﻰ ـ ‪  :‬ﻴ ‪‬ﺭ ِ‬
‫ـ ـ ﺘﻌـ‬
‫] ﻫﻭﺩ ‪. [ 52 :‬‬

‫ﺇﺫ ﺠﺎﺀﺕ ﻫﺫﻩ ﺍﻵﻴﺔ ﻓﻲ ﺴﻴﺎﻕ ﺍﻟﺘﺭﻏﻴﺏ ‪ ،‬ﻓﻘﺩ ﺃﺭﺍﺩ ﻨﺒﻲ ﺍﷲ ﻫﻭﺩ ) ‪ ( ‬ﺍﺴﺘﻤﺎﻟﺔ ﻗﻭﻤﻪ ﺇﻟﻰ‬
‫ﺍﻹﻴﻤﺎﻥ ﻭﺍﻻﺴﺘﻐﻔﺎﺭ ﻭﺘﺭﻏﻴﺒﻬﻡ ﻓﻴﻬﻤﺎ ﺒﻜﺜﺭﺓ ﺍﻟﻤﻁﺭ ﻭﺯﻴـﺎﺩﺓ ﺍﻟﻘﻭﺓ ﻭﻻ ﺴﻴﻤﺎ ﺃﻨﻬﻡ ﻜﺎﻨﻭﺍ ﺃﺼـﺤﺎﺏ‬
‫ﺯﺭﻉ ﻭﺒﺴﺎﺘﻴﻥ ﻭﻋﻤﺎﺭﺍﺕ ﻭﻜﺎﻨﻭﺍ ﺤﺭﺍﺼﹰﺎ ﻋﻠﻴﻬﺎ ﺃﺸﺩ ﺍﻟﺤﺭﺹ )‪. (104‬‬
‫ﻭﺍﻻﺭﺴﺎل ﻓﻲ ﺍﻵﻴﺔ ﻋﺒﺎﺭﺓ ﻋﻥ ﺇﻨﺯﺍل ﺍﻟﻤﻁﺭ ‪ ،‬ﻗﺎل ﺍﺒﻥ ﻋﺎﺸﻭﺭ ‪ " :‬ﺃﻁﻠـﻕ ﺍﻹﺭﺴـﺎل ﻋﻠـﻰ‬
‫ﻨﺯﻭل ﺍﻟﻤﻁﺭ ﻷﻨﻪ ﺤﺎﺼل ﺒﺘﻘﺩﻴﺭ ﺍﷲ ﻓﺸﹸﺒﻪ ﺒﺈﺭﺴﺎل ﺸﺊ ﻤﻥ ﻤﻜﺎﻥ ﺍﻟﻤﺭﺴل ﺇﻟﻰ ﺍﻟﻤﺒﻌﻭﺙ ﺇﻟﻴـﻪ "‬
‫)‪(106‬‬
‫‪ ،‬ﻗﺎل ﺍﻟﺸﺎﻋﺭ‪:‬‬ ‫)‪ ، (105‬ﻭﺍﻟﺴﻤﺎﺀ ﻤﻥ ﺃﺴﻤﺎﺀ ﺍﻟﻤﻁﺭ ﻭﻫﻭ ﻤﻥ ﺒﺎﺏ ﺘﺴﻤﻴﺔ ﺍﻟﺸﺊ ﺒﺎﺴﻡ ﻤﺼﺩﺭﻩ‬
‫ﺇﺫﺍ ﻨﺯل ﺍﻟﺴﻤﺎﺀ ﺒﺄﺭﺽ ﻗﻭﻡ‬
‫)‪(107‬‬
‫ﺭﻋﻴﻨﺎﻩ ﻭﺇﻥ ﻜﺎﻨﻭﺍ ﻏﻀﺎﺒ ﹰﺎ‬
‫ﻭﻓﻲ ﺍﻟﺤﺩﻴﺙ ‪ )) :‬ﺨﻁﺒﻨﺎ ﺭﺴﻭل ﺍﷲ ) ‪ ( ‬ﻋﻠﻰ ﺃﺜﺭ ﺴﻤﺎﺀ (( )‪ ، (108‬ﻭﻤﻌﻨـﻰ ﻗﻭﻟـﻪ ‪‬‬
‫ِﻤ ‪‬ﺩﺭ‪‬ﺍﺭ‪‬ﺍ ‪ ‬ﺃﻱ ﻜﺜﻴﺭ ﺍﻟﺩﺭ ﻤﺘﺘﺎﺒﻌﻪ ﻤﻥ ﻏﻴـﺭ ﺍﻀﺭﺍﺭ ‪ ،‬ﻷﻥ ﻤﻔﻌﺎل ﻤﻥ ﺼﻴﻎ ﺍﻟﻤﺒﺎﻟﻐﺔ ﻜﻘـﻭﻟﻬﻡ ‪،‬‬
‫ﺭﺠل ﻤﻌﻁﺎﺀ ﻭﺭﺠل ﻤﻘﺩﺍﻡ )‪ ، (109‬ﻭﻫﻭ ﺤﺎل ﻤﻥ ﺍﻟﺴﻤﺎﺀ)‪ ، (110‬ﻭﻗﺩ ﺠﻌل ﺠﺯﺍﺅﻫﻡ ﻋﻠﻰ ﺍﻻﺴﺘﻐﻔﺎﺭ‬
‫ﻭﺍﻟﺘﻭﺒﺔ ﺍﻤﺩﺍﺩﻫﻡ ﺒﺎﻟﻤﻁﺭ ﻷﻥ ﺫﻟﻙ ﻤﻥ ﺃﻋﻅﻡ ﺍﻟﻨﻌﻡ ﻋﻠﻴﻬﻡ ﻓﻲ ﺍﻟﺩﻨﻴﺎ)‪ . (111‬ﻭﺍﺨﺘﻠﻑ ﻓﻲ ﻤﻌﻨﻰ ﻗﻭﻟﻪ‬
‫ـ ﺘﻌﺎﻟىـ‪  :‬ﻭ ‪‬ﻴ ِﺯ ‪‬ﺩ ﹸﻜ ‪‬ﻡ ﹸﻗ ‪‬ﻭ ﹰﺓ ِﺇﻟﹶﻰ ﹸﻗﻭ‪ِ ‬ﺘ ﹸﻜ ‪‬ﻡ ‪ ‬ﻓﻘﻴل ﺸﺩﺓ ﻋﻠﻰ ﺸﺩﺘﻜﻡ ﻭﻗﻴل ﺨﺼﺒﹰﺎ ﺇﻟﻰ ﺨﺼﺒﻜﻡ )‪، (112‬‬
‫ﻭﻗﻴل ﻭﻟﺩﹰﺍ ﺇﻟﻰ ﻭﻟﺩﻜﻡ )‪ ، (113‬ﻭﻗﻴل ﺇﻥ ﺍﷲ ﺤﺒﺱ ﻋﻨﻬﻡ ﺍﻟﻤﻁﺭ ﻭﺃﻋﻘﻡ ﺍﻷﺭﺤﺎﻡ ﺜﻼﺙ ﺴﻨﻴﻥ ﻓﻠﻡ ﻴﻭﻟﺩ‬
‫ﻟﻬﻡ ﻭﻟﺩ ‪ ،‬ﻓﻘﺎل ﻟﻬﻡ ﻫﻭﺩ ) ‪ ( ‬ﺇﻥ ﺁﻤﻨﺘﻡ ﺍﺤﻴﺎ ﺍﷲ ﺒﻼﺩﻜﻡ ﻭﺭﺯﻗﻜﻡ ﺍﻟﻤﺎل ﻭﺍﻟﻭﻟﺩ ﻓﺘﻠﻙ ﻫﻲ ﺍﻟﻘﻭﺓ‬
‫)‪ ، (114‬ﻓﻲ ﺤﻴﻥ ﺫﻫﺏ ﺍﻟﺯﺠّﺎﺝ ﺇﻟﻰ ﺃﻥ ﺍﻟﻤﻌﻨﻰ ﻫﻭ ﻴﺯﺩﻜﻡ ﻗﻭﺓ ﻓﻲ ﺍﻟﻨﻌﻡ )‪. (115‬‬
‫‪ 3‬ـ ﺍﻹﻁﻼﻕ ﻤﻥ ﺍﻟﻌﺫﺍﺏ ‪:‬‬
‫ﻻ ﻋﻠﻰ ﻤﻌﻨﻰ ﺍﻻﻁﻼﻕ ﻤﻥ ﺍﻟﻌﺫﺍﺏ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻓﻲ ﺃﺭﺒﻊ ﺁﻴﺎﺕ‬
‫ﻭﺭﺩ ﺍﻻﺭﺴﺎل ﺩﺍ ﹰ‬
‫ﻤﻥ ﺁﻱ ﺍﻟﺫﻜـﺭ ﺍﻟﺤﻜﻴﻡ )‪ (116‬ﻤﻨﻬﺎ ﻗﻭﻟـﻪ ـ ﺘﻌﺎﻟﻰ ـ ‪  :‬ﹶﻓ ْﺄ ِﺘﻴ‪‬ﺎ ‪‬ﻩ ﹶﻓﻘﹸﻭﻻ ِﺇﻨﱠﺎ ‪‬ﺭﺴ‪‬ﻭﻻ ‪‬ﺭ ‪‬ﺒ ‪‬‬
‫ﻙ ﹶﻓ َﺄ ‪‬ﺭﺴِـ ْل‬
‫ﻋﻠﹶﻰ ﻤ‪‬ﻥ ﺍ ﱠﺘ ‪‬ﺒ ‪‬ﻊ ﺍ ﹾﻟ ‪‬ﻬﺩ‪‬ﻯ ‪ ] ‬ﻁﻪ ‪:‬‬
‫ﻙ ﻭ‪‬ﺍﻟﺴ‪‬ﻼ ‪‬ﻡ ‪‬‬
‫ﻥ ‪‬ﺭ ‪‬ﺒ ‪‬‬
‫ﻙ ﺒِﺂ ‪‬ﻴ ٍﺔ ِﻤ ‪‬‬
‫ﺠ ْﺌﻨﹶﺎ ‪‬‬
‫ﺴﺭ‪‬ﺍﺌِﻴ َل ﻭ‪‬ﻻ ﹸﺘ ‪‬ﻌ ﱢﺫ ‪‬ﺒ ‪‬ﻬ ‪‬ﻡ ﹶﻗ ‪‬ﺩ ِ‬
‫‪‬ﻤ ‪‬ﻌﻨﹶﺎ ‪‬ﺒﻨِﻲ ِﺇ ‪‬‬
‫‪. [ 47‬‬
‫ﻭﺍﻻﺘﻴﺎﻥ ﻓﻲ ﺍﻵﻴﺔ ﻫﻭ ﺍﻟﻭﺼﻭل ﻭﺍﻟﺤﻠﻭل )‪ ، (117‬ﺃﻱ ﻓﺤﻼ ﻋﻨﺩ ﻓﺭﻋﻭﻥ ﻷﻥ ﺍﻻﺘﻴﺎﻥ ﻫﻭ ﺃﺜﺭ‬
‫ﻁﻐﹶـﻰ‬
‫ﻥ ِﺇﻨﱠ ‪‬ﻪ ﹶ‬
‫ﻋ ‪‬ﻭ ‪‬‬
‫ﺍﻟﺫﻫﺎﺏ ﺍﻟﻤﺄﻤﻭﺭ ﺒﻪ ﻓﻲ ﺍﻟﺨﻁﺎﺏ ﺍﻟﺴﺎﺒﻕ ﻓﻲ ﻗﻭﻟﻪ ـ ﺘﻌﺎﻟﻰ ـ ‪  :‬ﺍ ﹾﺫ ‪‬ﻫﺒ‪‬ﺎ ِﺇﻟﹶﻰ ِﻓ ‪‬ﺭ ‪‬‬
‫ﻙ ‪ ‬ﻋﻠﻰ ﺍﻷﺼل ﻓـﻲ‬
‫‪ ] ‬ﻁﻪ ‪ ، [ 43 :‬ﻭﻗﺩ ﺠﺎﺀﺕ ﺘﺜﻨﻴﺔ ) ﺭﺴﻭل ( ﻓﻲ ﻗﻭﻟﻪ ‪ِ ‬ﺇﻨﱠﺎ ‪‬ﺭﺴ‪‬ﻭﻻ ‪‬ﺭ ‪‬ﺒ ‪‬‬
‫)‪(118‬‬
‫‪ ،‬ﺇﺫ ﺃﻥ ﺼﻴﻐﺔ ﻓﻌﻭل ﺒﻤﻌﻨﻰ ﻤﻔﻌﻭل‬ ‫ﻤﻁﺎﺒﻘﺔ ﺍﻟﻭﺼﻑ ﺍﻟﺫﻱ ﻴﺠﺭﻱ ﻋﻠﻴﻪ ﻓﻲ ﺍﻷﻓﺭﺍﺩ ﻭﻏﻴﺭﻩ‬

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 ‫ﺍﻟﺒﻌﺙ ﻭﺍﻹﺭﺴﺎل ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺩﺭﺍﺴﺔ ﺩﻻﻟﻴﺔ‬

‫ﻤﻤﺎ ﻴﺠﻭﺯ ﻓﻴﻪ ﺍﻟﻤﻁﺎﺒﻘﺔ ﻜﻤﺎ ﻫﺎﻫﻨﺎ ﻭﻋﺩﻤﻬﺎ )‪ ، (119‬ﻜﻤﺎ ﻓﻲ ﻗﻭﻟﻪ ـ ﺘﻌﺎﻟﻰ ـ ‪  :‬ﹶﻓ ْﺄ ِﺘﻴ‪‬ﺎ ِﻓ ‪‬ﺭﻋ‪‬ـ ‪‬ﻭ ‪‬‬
‫ﻥ‬
‫ﻥ ‪ ]‬ﺍﻟﺸﻌﺭﺍﺀ ‪.[ 16 :‬‬
‫ﺏ ﺍ ﹾﻟﻌ‪‬ﺎ ﹶﻟﻤِﻴ ‪‬‬
‫ﹶﻓﻘﹸﻭﻻ ِﺇﻨﱠﺎ ‪‬ﺭﺴ‪‬ﻭ ُل ‪‬ﺭ ‪‬‬
‫ﻭﻴﻠﺤـﻅ ﺃﻥ ﺍﻟﻔﺎﺀ ﻓﻲ ﻗﻭﻟﻪ‪ ‬ﹶﻓ َﺄ ‪‬ﺭﺴ‪َ ‬ل ‪ ‬ﻫﻲ ﻟﺘﺭﺘﻴﺏ ﻤﺎ ﺒﻌﺩﻫﺎ ﻋﻠﻰ ﻤﺎ ﻗﺒﻠﻬﺎ ﻓـﺈﻥ ﻜﻭﻨﻬﻤـﺎ‬
‫ﺭﺴﻭﻟﻲ ﺭﺏ ﻓﺭﻋﻭﻥ ﻤﻤﺎ ﻴﻭﺠﺏ ﻋﻠﻴﻪ ﻁﺎﻋﺘﻬﻤﺎ ﻓﻴﻤﺎ ﻴﺭﻴﺩﺍﻥ )‪،(120‬ﻭﻤﻌﻨﻰ ﺍﻹﺭﺴﺎل ﻓﻲ ﺍﻵﻴﺔ ﻫﻭ‬
‫ﺍﻁﻼﻕ ﺒﻨﻲ ﺍﺴﺭﺍﺌﻴل ﻤﻥ ﺍﻟﻌﺫﺍﺏ ﻋﻠﻰ ﻤﺎ ﺫﻫﺏ ﺇﻟﻴﻪ ﺃﻜﺜﺭ ﺃﻫل ﺍﻟﺘﻔﺴﻴﺭ)‪ ، (121‬ﻗـﺎل ﺍﻵﻟﻭﺴـﻲ " ‪:‬‬
‫ﻭﺍﻟﻤﺭﺍﺩ ﺒﺎﻹﺭﺴﺎل ‪ :‬ﺍﻁﻼﻗﻬﻡ ﻤﻥ ﺍﻷﺴﺭ ﻭﺇﺨﺭﺍﺠﻬﻡ ﻤﻥ ﺘﺤﺕ ﻴﺩﻩ ﺍﻟﻌﺎﺩﻴﺔ ﻻ ﺘﻜﻠﻴﻔﻬﻡ ﺃﻥ ﻴـﺫﻫﺒﻭﺍ‬
‫ﻤﻌﻬﻤﺎ ﺇﻟﻰ ﺍﻟﺸﺎﻡ ﻜﻤﺎ ﻴﻨﺒﺊ ﻋﻨﻪ ﻗﻭﻟﻪ ) ‪  : ( ‬ﻭ‪‬ﻻ ﹸﺘ ‪‬ﻌ ﱢﺫ ‪‬ﺒ ‪‬ﻬ ‪‬ﻡ ‪ ‬ﺃﻱ ﺒﺈﺒﻘﺎﺌﻬﻡ ﻋﻠﻰ ﻤﺎ ﻜﺎﻨﻭﺍ ﻋﻠﻴـﻪ‬
‫ﻤﻥ ﺍﻟﻌﺫﺍﺏ " )‪ ، (122‬ﻭﺫﻜﺭ ﺍﻟﺒﻴﻀﺎﻭﻱ ﺃﻨﻬﻡ ﻜﺎﻨﻭﺍ ﻓﻲ ﺃﻴﺩﻱ ﺍﻟﻘﺒﻁ ﻴﺴﺘﺨﺩﻤﻭﻨﻬﻡ ﻭﻴﺘﻌﺒـﺩﻭﻨﻬﻡ ﻓـﻲ‬
‫ﻙ‪‬‬
‫ﻥ ‪‬ﺭ ‪‬ﺒ ‪‬‬
‫ﻙ ﺒِﺂ ‪‬ﻴ ٍﺔ ِﻤ ‪‬‬ ‫ﺍﻟﻌﻤل ﻭﻴﻘﺘﻠﻭﻥ ﺫﻜﻭﺭ ﺃﻭﻻﺩﻫﻡ ﻓﻲ ﻋﺎﻡ ﺩﻭﻥ ﻋﺎﻡ )‪ . (123‬ﻭﻓﻲ ﺠﻤﻠﺔ ‪ ‬ﹶﻗ ‪‬ﺩ ِ‬
‫ﺠ ْﺌﻨﹶﺎ ‪‬‬
‫ﻻ ﻭﺍﻟﺜﺎﻨﻴﺔ ﺒﻴﺎﻨﹰﺎ )‪. (124‬‬
‫ﻙ ‪ ‬ﻓﻜﺎﻨﺕ ﺍﻷﻭﻟﻰ ﺍﺠﻤﺎ ﹰ‬
‫ﺒﻴﺎﻥ ﻟﺠﻤﻠﺔ ‪ِ ‬ﺇﻨﱠﺎ ‪‬ﺭﺴ‪‬ﻭﻻ ‪‬ﺭ ‪‬ﺒ ‪‬‬

‫‪ 5‬ـ ﺍﻟﺘﺴﻠﻴـﻁ ‪:‬‬

‫ﻭﺭﺩﺕ ﻤﺎﺩﺓ ﺍﻻﺭﺴﺎل ﺩﺍﻟﺔ ﻋﻠﻰ ﺍﻟﺘﺴﻠﻴﻁ ﻓﻲ ﺃﺭﺒﻊ ﺁﻴﺎﺕ ﻤﻥ ﺁﻱ ﺍﻟﺫﻜﺭ ﺍﻟﺤﻜﻴﻡ)‪ (125‬ﻤﻨﻬـﺎ‬
‫ﻥ ﺘﹶـ ُﺅ ‪‬ﺯ ‪‬ﻫ ‪‬ﻡ َﺃﺯ‪‬ﺍ ‪‬‬
‫ﻋﻠﹶـﻰ ﺍ ﹾﻟﻜﹶـﺎ ِﻓﺭِﻴ ‪‬‬
‫ﻥ ‪‬‬
‫ﺸﻴ‪‬ﺎﻁِﻴ ‪‬‬
‫ﻗﻭﻟﻪ ـ ﺘﻌـﺎﻟﻰ ـ ‪َ :‬ﺃﻟﹶـ ‪‬ﻡ ﺘﹶـ ‪‬ﺭ َﺃﻨﱠـﺎ َﺃ ‪‬ﺭﺴ‪‬ـ ﹾﻠﻨﹶﺎ ﺍﻟـ ﱠ‬
‫] ﻤﺭﻴﻡ ‪. [ 83 :‬‬
‫ﻥ … ﺍﻟﺦ‪ ‬ﺍﺴﺘﺌﻨﺎﻑ ﺒﻴـﺎﻨﻲ‬
‫ﻋﻠﹶﻰ ﺍ ﹾﻟﻜﹶﺎ ِﻓﺭِﻴ ‪‬‬
‫ﻥ ‪‬‬
‫ﺸﻴ‪‬ﺎﻁِﻴ ‪‬‬
‫ﺴ ﹾﻠﻨﹶﺎ ﺍﻟ ﱠ‬
‫ﻭﻴﻠﺤﻅ ﺃﻥ ﻗﻭﻟﻪ ‪َ  :‬ﺃ ﹶﻟ ‪‬ﻡ ﹶﺘﺭ‪َ ‬ﺃﻨﱠﺎ َﺃ ‪‬ﺭ ‪‬‬
‫ﻭﻫﻭ ﺠﻭﺍﺏ ﻋﻥ ﺴﺅﺍل ﻴﺠﻴﺵ ﻓﻲ ﻨﻔـﺱ ﺍﻟﺭﺴﻭل ) ‪ ( ‬ﻤﻥ ﺇﻴﻐـﺎل ﺍﻟﻜﺎﻓﺭﻴﻥ ﻓـﻲ ﺍﻟـﻀﻼل‬
‫ﺠﻤﺎﻋﺘﻬﻡ ﻭﺁﺤﺎﺩﻫﻡ ﻭﻤﺎﺠﺭّﻩ ﺇﻟﻴﻬﻡ ﻤﻥ ﺴﻭﺀ )‪. (126‬‬
‫ﻭﺍﻻﺴﺘﻔﻬﺎﻡ ﻓﻲ ‪َ ‬ﺃ ﹶﻟ ‪‬ﻡ ﹶﺘﺭ‪  ‬ﺘﻌﺠﺒﻲ ﻭﻤﺜﻠﻪ ﺸﺎﺌﻊ ﻓﻲ ﻜﻼﻡ ﺍﻟﻌﺭﺏ ﺇﺫ ﻴﺠﻌﻠـﻭﻥ ﺍﻻﺴـﺘﻔﻬﺎﻡ‬
‫ﻋﻠﻰ ﻨﻔـﺱ ﺍﻟﻔﻌل ﻭﺍﻟﻤﺭﺍﺩ ﺤﺼﻭل ﻀﺩﻩ ﺒﺤﺙ ﺍﻟﻤﺨﺎﻁﺏ ﻋﻠﻰ ﺍﻻﻫﺘﻤﺎﻡ ﺒﺘﺤﺼﻴﻠﻪ )‪ . (127‬ﻭﻤﻌﻨﻰ‬
‫ﺍﻹﺭﺴﺎل ﻫﻬﻨﺎ ﺍﻟﺘﺴﻠﻴﻁ ‪ ،‬ﻗﺎل ﺍﻟﺯﺠﺎﺝ ‪ " :‬ﻭﻤﻌﻨﻰ ﺍﻻﺭﺴﺎل ﻫﻬﻨﺎ ﺍﻟﺘﺴﻠﻴﻁ ‪ ،‬ﻴﻘﺎل ‪ :‬ﺃﺭﺴﻠﺕ ﻓﻼﻨـﹰﺎ‬
‫ﻥ ﺇِﻻ‬
‫ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻡ ﺴ‪‬ـ ﹾﻠﻁﹶﺎ ‪‬‬
‫ﻋﺒ‪‬ﺎﺩِﻱ ﹶﻟ ‪‬ﻴﺱ‪ ‬ﹶﻟﻙ‪ ‬‬
‫ﻥ ِ‬
‫ﻋﻠﻰ ﻓﻼﻥ ﺇﺫﺍ ﺴﻠﻁﺘﻪ ﻋﻠﻴﻪ ‪ ،‬ﻜﻤﺎ ﻗﺎل ـ ﺘﻌﺎﻟﻰ ـ ‪ِ  :‬ﺇ ‪‬‬
‫ﻙ ﻤِﻥ ﺍ ﹾﻟﻐﹶﺎﻭِﻴﻥ‪ ]  ‬ﺍﻟﺤﺠﺭ ‪ ، (128) " [ 42:‬ﻭﻗﺩ ﺠﻌل‪ ‬ﺘﹶـ ُﺅ ‪‬ﺯ ‪‬ﻫ ‪‬ﻡ َﺃﺯ‪‬ﺍ ‪ ‬ﺤـﺎ ﹰ‬
‫ﻻ ﻤﻘﻴـﺩﹰﺍ‬ ‫ﻤ‪‬ﻥ ﺍ ﱠﺘ ‪‬ﺒ ‪‬ﻌ ‪‬‬
‫ﻟﻺﺭﺴﺎل ﻷﻥ ﺍﻟﺸﻴﺎﻁﻴﻥ ﻤﺭﺴﻠﺔ ﻋﻠﻰ ﺠﻤﻴﻊ ﺍﻟﻨﺎﺱ‪،‬ﻭﻟﻜﻥ ﺍﷲ ﻴﺤﻔﻅ ﺍﻟﻤﺅﻤﻨﻴﻥ ﻤﻥ ﻜﻴﺩ ﺍﻟـﺸﻴﺎﻁﻴﻥ‬
‫ﻥ‬
‫ﺴ ﹾﻠﻁﹶﺎ ‪‬‬
‫ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻡ ‪‬‬
‫ﻋﺒ‪‬ﺎﺩِﻱ ﹶﻟ ‪‬ﻴﺱ‪ ‬ﹶﻟﻙ‪ ‬‬ ‫ﺒﺤﺴﺏ ﻗﻭﺓ ﺍﻹﻴﻤﺎﻥ ﻭﺼﻼﺡ ﺍﻟﻌﻤل)‪ (129‬ﻗﺎل ـ ﺘﻌﺎﻟﻰ ـ ‪ِ :‬ﺇ ‪‬‬
‫ﻥ ِ‬
‫ﻙ ﻤِﻥ ﺍ ﹾﻟﻐﹶﺎﻭِﻴﻥ‪ ]  ‬ﺍﻟﺤﺠﺭ‪ ، [42 :‬ﻭﻗﻴل ‪ :‬ﻫﻭ ﺍﺴﺘﺌﻨﺎﻑ ﻭﻗﻊ ﺠﻭﺍﺒﹰﺎ ﻋﻤّﺎ ﻨـﺸﺄ ﻤـﻥ‬
‫ﺇِﻻ ﻤ‪‬ﻥ ﺍ ﱠﺘ ‪‬ﺒ ‪‬ﻌ ‪‬‬
‫ﺼﺩﺭ ﺍﻟﻜﻼﻡ ﻜﺄﻨﻪ ﻗﻴل ﻤﺎﺫﺍ ﻴﻔﻌل ﺍﻟﺸﻴﺎﻁﻴﻥ ﺒﻬﻡ ﺤﻴﻨﺌ ٍﺫ ﻓﻘﻴل ‪ :‬ﺘﺅﺯﻫﻡ ﺃﻱ ﺘﻐﺭﻴﻬﻡ ﻭﺘﻬﻴﺠﻬﻡ ﻋﻠـﻰ‬
‫ﺍﻟﻤﻌﺎﺼﻲ ﺘﻬﻴﺠﹰﺎ ﺸﺩﻴﺩﹰﺍ ﺒﺄﻨﻭﺍﻉ ﺍﻟﻭﺴﺎﻭﺱ )‪. (130‬‬

‫‪157‬‬
‫‪157‬‬
 ‫ﻜﺭﻴﻡ ﺫﻨﻭﻥ ﺩﺍﻭﺩ‬

‫‪ 6‬ـ ﺍﻹﺨـﺭﺍﺝ ‪:‬‬

‫ﻭﺭﺩ ﺍﻹﺭﺴﺎل ﺩﺍ ﹰ‬
‫ﻻ ﻋﻠﻰ ﻤﻌﻨﻰ ﺍﻹﺨﺭﺍﺝ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻓﻲ ﺁﻴﺔ ﻭﺤﺩﺍﺓ ﻫﻲ ﻗﻭﻟﻪ ـ‬
‫ﻁ ِﺒ ‪‬ﺭ ‪ ]‬ﺍﻟﻘﻤﺭ ‪.[ 27 :‬‬
‫ﺼﹶ‬‫ﺴﻠﹸﻭ ﺍﻟﻨﱠﺎ ﹶﻗﺔِ ﻓِ ﹾﺘ ﹶﻨﺔﹰ ﹶﻟ ‪‬ﻬ ‪‬ﻡ ﻓﹶﺎ ‪‬ﺭ ﹶﺘ ِﻘ ‪‬ﺒ ‪‬ﻬ ‪‬ﻡ ﻭ‪‬ﺍ ‪‬‬
‫ﺘﻌﺎﻟﻰ ـ ‪ِ  :‬ﺇﻨﱠﺎ ‪‬ﻤ ‪‬ﺭ ِ‬
‫ﺇﺫ ﺠﺎﺀﺕ ﻫﺫﻩ ﺍﻵﻴﺔ ﻓﻲ ﺴﻴﺎﻕ ﺍﻟﺤﺩﻴﺙ ﻋﻥ ﻤﻌﺠﺯﺓ ﻨﺒﻲ ﺍﷲ ﺼـﺎﻟﺢ ) ‪ ( ‬ﻓﻘـﺩ ﺭﻭﻱ ﺃﻥ‬
‫ﻗﻭﻤﻪ ﺴﺄﻟﻭﻩ ﺃﻥ ﻴﺨﺭﺝ ﻟﻬﻡ ﻨﺎﻗﺔ ﻤﻥ ﺍﻟﻬﻀﺒﺔ ﻓﺼﻠﻰ ) ‪ ( ‬ﺭﻜﻌﺘﻴﻥ ﻭﺩﻋـﺎ ﺭﺒـﻪ ﻓﺎﻨـﺼﺩﻋﺕ‬
‫ﺍﻟﺼﺨﺭﺓ ﺍﻟﺘﻲ ﻋﻴﻨﻭﻫﺎ ﻋﻥ ﺴﻨﺎﻤﻬﺎ ﻓﺨﺭﺠﺕ ﻨﺎﻗﺔ ﻋﺸﺭﺍﺀ ﻭﺒﺭﺍﺀ ﻓﺘﻨﺔ ﻟﻬﻡ )‪ ، (131‬ﻭﻋﻠﻴﻪ ﻓﺈﻥ ﻤﻌﻨﻰ‬
‫ﺍﻹﺭﺴﺎل ﻓﻲ ﺍﻵﻴﺔ ﻫﻭ ﺍﻹﺨﺭﺍﺝ ‪ ،‬ﻭﻗﺩ ﻗﺎل ﺒﺫﻟﻙ ﺃﻜﺜﺭ ﺍﻟﻤﻔﺴﺭﻴﻥ )‪ . (132‬ﻗﺎل ﺍﻟﻭﺍﺤـﺩﻱ ﻓﻲ ﻤﻌﻨﻰ‬
‫ﺴﻠﹸﻭ ﺍﻟﻨﱠﺎ ﹶﻗﺔِ ‪ ‬ﺃﻱ ‪" :‬ﻤﺨﺭﺠﻭﻫﺎ ﻤﻥ ﺍﻟﻬﻀﺒﺔ ﻜﻤﺎ ﺴﺄﻟﻭﺍ " )‪. (133‬‬
‫‪ِ‬ﺇﻨﱠـﺎ ‪‬ﻤ ‪‬ﺭ ِ‬
‫ﻭﻴﻠﺤﻅ ﺃﻨﻪ ﻗﺩ ﻋـﺩل ﻋﻥ ﺼﻴﻐـﺔ ) ﺴﻨﺭﺴل ( ﺇﻟﻰ ﺼﻴﻐﺔ ﺍﺴــﻡ ﺍﻟﻔﺎﻋـل ) ﻤﺭﺴـﻠﻭ (‬
‫ﻟﺘﻘﺭﻴﺏ ﺯﻤﻥ ﺍﻻﺴﺘﻘﺒﺎل ﻤﻥ ﺯﻤﻥ ﺍﻟﺤﺎل )‪ ، (134‬ﻓﻀ ﹰ‬
‫ﻼ ﻋﻥ ﺃﻥ ﺩﻻﻟﺔ ﺍﻟﺠﻤﻠﺔ ﺍﻷﺴـﻤﻴﺔ ﻟﻬـﺎ ﻤـﻥ‬
‫ﺍﻟﺜﺒﺎﺕ ﻭﺍﻻﺴﺘﻘﺭﺍﺭ ﻤﺎ ﻟﻴﺱ ﻟﻠﺠﻤﻠﺔ ﺍﻟﻔﻌﻠﻴﺔ )‪ (135‬ﻤﻤﺎ ﻴﺸﻴﺭ ﺇﻟﻰ ﺃﻥ ﻋﻤﻠﻴﺔ ﺍﺭﺴﺎل ﺍﻟﻨﺎﻗﺔ ﻭﺇﺨﺭﺍﺠﻬﺎ‬
‫ﻟﻬﻡ ﻫﻭ ﻤﻤﺎ ﻻ ﺸﻙ ﻓﻴﻪ ﻭﺍﻨﻪ ﺃﻤﺭ ﻭﺍﻗﻊ ﻻ ﻤﺤﺎﻟﺔ ‪ ،‬ﻭﻤﻌﻨﻰ ‪ ‬ﻓﹶﺎ ‪‬ﺭ ﹶﺘ ِﻘ ‪‬ﺒ ‪‬ﻬ ‪‬ﻡ ‪ ‬ﺃﻱ ﻓﺎﻨﺘﻅﺭﻫﻡ ﻭﺘﺒﺼﺭ‬
‫)‪(136‬‬
‫‪.‬‬ ‫ﻤﺎ ﻫﻡ ﺼﺎﻨﻌﻭﻫﺎ‬

‫‪ 7‬ـ ﺍﻟﺒﻌـﺙ ‪:‬‬

‫ﻭﺭﺩﺕ ﻤﺎﺩﺓ ﺍﻹﺭﺴﺎل ﺩﺍﻟﺔ ﻋﻠﻰ ﺍﻟﺒﻌﺙ ﻓﻲ ﻋﺩﺩ ﻤﻥ ﺃﻻﻴﺎﺕ ﺍﻟﻘﺭﺁﻨﻴﺔ ‪ ،‬ﻤﻨﻬﺎ ﻗﻭﻟـﻪ ـ‬
‫ﻋﻴ‪‬ﺎ ِﺇﻟﹶـﻰ ﺍﻟﻠﱠـ ِﻪ ِﺒ ِﺈ ﹾﺫﻨِـ ِﻪ‬
‫ﺸﺭ‪‬ﺍ ﻭ‪ ‬ﹶﻨﺫِﻴﺭ‪‬ﺍ ‪ ‬ﻭﺩ‪‬ﺍ ِ‬
‫ﻙ ﺸﹶﺎ ِﻫﺩ‪‬ﺍ ‪‬ﻭ ‪‬ﻤ ‪‬ﺒ ﱢ‬
‫ﺴ ﹾﻠﻨﹶﺎ ‪‬‬
‫ﻲ ِﺇﻨﱠﺎ َﺃ ‪‬ﺭ ‪‬‬
‫ﺘﻌﺎﻟﻰ ـ ‪  :‬ﻴ‪‬ﺎَﺃ ‪‬ﻴﻬ‪‬ﺎ ﺍﻟ ﱠﻨ ِﺒ ‪‬‬
‫ﺴﺭ‪‬ﺍﺠ‪‬ﺎ ‪‬ﻤﻨِﻴﺭ‪‬ﺍ ‪ ] ‬ﺍﻷﺤﺯﺍﺏ ‪ 45 :‬ـ ‪. [ 46‬‬
‫‪‬ﻭ ِ‬
‫ﺇﺫ ﺠﺎﺀﺕ ﻫﺫﻩ ﺍﻵﻴﺔ ﻓﻲ ﺴﻴﺎﻕ ﺍﻟﺘﻜﺭﻴﻡ ﻭﺍﻟﺘﺄﻨﻴﺱ ﺍﻹﻟﻬﻲ ﻟﻠﻨﺒﻲ ) ‪ ( ‬ﻭﻟﻠﻤﺅﻤﻨﻴﻥ)‪ ، (137‬ﻭﻗـﺩ‬
‫ﺘﻀﻤﻨﺕ ﻤﻥ ﺍﺴﻤﺎﺌﻪ ) ‪ ( ‬ﺴﺘﺔ ﺃﺴﻤﺎﺀ )‪. (138‬‬
‫ﻙ ﺸﹶﺎ ِﻫﺩ‪‬ﺍ‬ ‫ﻭﻤﻌﻨﻰ ﺍﻹﺭﺴﺎل ﻓﻲ ﺍﻵﻴﺔ ﻫﻭ ﺍﻟﺒﻌﺙ )‪،(139‬ﻗﺎل ﺍﻟﺒﻴﻀﺎﻭﻱ ﻓﻲ ﻤﻌﻨﻰ ‪ِ :‬ﺇﻨﱠﺎ َﺃ ‪‬ﺭ ‪‬‬
‫ﺴ ﹾﻠﻨﹶﺎ ‪‬‬
‫‪ ‬ﺃﻱ ‪ " :‬ﻋﻠﻰ ﻤﻥ ﺒﻌﺜﺕ ﺇﻟﻴﻬﻡ ﺒﺘﺼﺩﻴﻘﻬﻡ ﻭﺘﻜﺫﻴﺒﻬﻡ ﻭﻨﺠﺎﺘﻬﻡ ﻭﻀﻼﻟﺘﻬﻡ " )‪ ، (140‬ﻭﻗﺩ ﺍﻨﺘـﺼﺏ‬
‫‪‬ﺸﹶﺎ ِﻫﺩ‪‬ﺍ ‪ ‬ﻋﻠﻰ ﺍﻟﺤﺎل ﻤﻥ ﻜﺎﻑ ﺍﻟﺨﻁﺎﺏ ﻭﻫﻲ ﺤﺎل ﻤﻘﺩﺭﺓ ﺃﻱ ﺃﺭﺴﻠﻨﺎﻙ ﻤﻘﺩﺭﹰﺍ ﺃﻥ ﺘﻜﻭﻥ ﺸـﺎﻫﺩﹰﺍ‬
‫ﻋﻠﻰ ﺍﻟﺭﺴل ﻭﺍﻷﻤﻡ ﻓﻲ ﺍﻟﺩﻨﻴﺎ ﻭﺍﻵﺨﺭﺓ )‪. (141‬‬
‫ﻭﻤﻌﻨﻰ ‪ِ ‬ﺒ ِﺈ ﹾﺫ ِﻨ ِﻪ ‪ ‬ﺃﻱ ‪ :‬ﺒﺘﻴﺴﻴﺭﻩ ‪ ،‬ﻭﻗﺩ ﻗﻴﺩ ﺍﻟﺩﻋﻭﺓ ﺒﻬﺫﺍ ﺍﻷﺫﻥ ﻟﻺﻴﺫﺍﻥ ﺒﺄﻨﻬﺎ ﺃﻤﺭ ﺼﻌﺏ ﻻ‬
‫ﻻ ﺒﻤﻌﻭﻨﺔ ﻤﻥ ﺠﻨﺎﺏ ﻗﺩﺴﻪ )‪ ، (142‬ﻭﻓﻲ ﻗﻭﻟﻪ ‪ ‬ﻭ ِ‬
‫ﺴﺭ‪‬ﺍﺠ‪‬ﺎ ‪‬ﻤﻨِﻴﺭ‪‬ﺍ ‪ ‬ﺍﺴﺘﻌﺎﺭﺓ ﻟﻠﻨـﻭﺭ ﺍﻟـﺫﻱ‬ ‫ﻴﺘﺄﺘﻰ ﺇ ﹼ‬
‫ﻴﺘﻀﻤﻨﻪ ﺸﺭﻋﻪ ) ‪ .(143) ( ‬ﻭﺫﻫﺏ ﺍﻟﺯﺠﺎﺝ ﺇﻟﻰ ﺃﻥ ﺘﻘﺩﻴﺭ ﺍﻟﻜﻼﻡ‪ :‬ﺫﻭ ﺴﺭﺍﺝ ﻤﻨﻴﺭ ‪ ،‬ﺃﻱ ﻜﺘـﺎﺏ‬
‫ل ﺴﻠﻴﻁﻪ )‪ ، (145‬ﻭﺩﻕ ﻓﺘﻴﻠﻪ ‪.‬‬
‫ﻤﻨﻴﺭ )‪ ، (144‬ﻭﻗﺩ ﻭﺼﻔﻪ ﺒﺎﻹﻨﺎﺭﺓ ﻷﻥ ﻤﻥ ﺍﻟﺴﺭﺝ ﻤﺎﻻ ﻴﻀﻲﺀ ﺇﺫﺍ ﻗ ّ‬

‫‪158‬‬
‫‪158‬‬
 ‫ﺍﻟﺒﻌﺙ ﻭﺍﻹﺭﺴﺎل ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺩﺭﺍﺴﺔ ﺩﻻﻟﻴﺔ‬

‫‪ 8‬ـ ﺍﻟﻨﺸـﺭ ‪:‬‬

‫ﻭﺭﺩﺕ ﻤﺎﺩﺓ ﺍﻻﺭﺴﺎل ﺩﺍﻟﹼﺔ ﻋﻠﻰ ﻤﻌﻨﻰ ﺍﻟﻨﺸﺭ ﻓﻲ ﺜﻼﺙ ﺁﻴﺎﺕ ﻤﻥ ﺁﻱ ﺍﻟـﺫﻜﺭ ﺍﻟﺤﻜـﻴﻡ‬
‫ﺕ‬
‫ﺤﺘﱠﻰ ِﺇﺫﹶﺍ َﺃ ﹶﻗﱠﻠ ﹾ‬
‫ﺤ ‪‬ﻤ ِﺘ ِﻪ ‪‬‬
‫ﻱ ‪‬ﺭ ‪‬‬
‫ﻥ ‪‬ﻴ ‪‬ﺩ ‪‬‬
‫ﺸﺭ‪‬ﺍ ‪‬ﺒ ‪‬ﻴ ‪‬‬
‫ﺡ ‪‬ﺒ ﹾ‬ ‫)‪ (146‬ﻤﻨﻬﺎ ﻗﻭﻟﻪ ـ ﺘﻌﺎﻟﻰ ـ ‪  :‬ﻭ ‪‬ﻫ ‪‬ﻭ ﺍﱠﻟﺫِﻱ ‪‬ﻴ ‪‬ﺭ ِ‬
‫ﺴلُ ﺍﻟ ‪‬ﺭﻴ‪‬ﺎ ‪‬‬
‫ﺕ ‪ ] ‬ﺍﻷﻋﺭﺍﻑ ‪. [ 57 :‬‬
‫ﺴ ﹾﻘﻨﹶﺎ ‪‬ﻩ ﻟِﺒ‪ ‬ﹶﻠﺩٍ ‪‬ﻤ ‪‬ﻴ ٍ‬
‫ﺴﺤ‪‬ﺎﺒ‪‬ﺎ ِﺜﻘﹶﺎﻻ ‪‬‬
‫‪‬‬
‫ﺇﺫ ﺠﺎﺀﺕ ﻫﺫﻩ ﺍﻵﻴﺔ ﻓﻲ ﺴﻴﺎﻕ ﺫﻜﺭ ﺒﻌﺽ ﺍﻟﺩﻻﺌل ﺍﻹﻟﻬﻴﺔ ﻭﺍﻟﺘـﻲ ﻤـﻥ ﺠﻤﻠﺘﻬـﺎ ﺍﻟﺭﻴـﺎﺡ‬
‫ﻭﺍﻟﺴﺤﺎﺏ ﻭﺍﻷﻤﻁﺎﺭ )‪. (147‬‬
‫ﻭﻴﻠﺤﻅ ﺃﻥ ﻤﻌﻨﻰ ﺍﻹﺭﺴﺎل ﻫﺎ ﻫﻨﺎ ﻫﻭ ) ﺍﻟﻨﺸﺭ ( ﺒﻨﺎﺀﹰﺍ ﻋﻠﻰ ﻗﺭﺍﺀﺓ ﺤﻤﺯﺓ ‪  :‬ﻭﻫ‪‬ـ ‪‬ﻭ ﺍﻟﱠـﺫِﻱ‬
‫ﺤ ‪‬ﻤ ِﺘ ِﻪ‪‬ﺒﻔﺘﺢ ﺍﻟﻨﻭﻥ ﻭﺇﺴﻜﺎﻥ ﺍﻟـﺸﻴﻥ ﻓـﻲ )ﻨـﺸﺭﹰﺍ( )‪ ، (148‬ﻗـﺎل‬
‫ﻱ ‪‬ﺭ ‪‬‬
‫ﻥ ‪‬ﻴ ‪‬ﺩ ‪‬‬
‫ﺸﺭ‪‬ﺍ ‪‬ﺒ ‪‬ﻴ ‪‬‬
‫ﺡ ﹶﻨ ﹾ‬
‫ﺴلُ ﺍﻟ ‪‬ﺭﻴ‪‬ﺎ ‪‬‬
‫‪‬ﻴ ‪‬ﺭ ِ‬
‫ﺍﻟﺯﻤﺨﺸﺭﻱ ‪ " :‬ﻗﺭﺉ ) ﻨﺸﺭﹰﺍ ( ﻭﻫﻭ ﻤﺼﺩﺭ ﻨﺸﺭ ﻭﺍﻨﺘﺼﺎﺒﻪ ﺇﻤّﺎ ﻷﻥ ﺃﺭﺴل ﻭﻨـﺸﺭ ﻤﺘﻘﺎﺭﺒــﺎﻥ‬
‫ﻓﻜﺄﻨﻪ ﻗﻴل ‪ :‬ﻨﺸﺭﻫﺎ ﻨﺸـﺭﹰﺍ ‪ ،‬ﻭﺇﻤّﺎ ﻋﻠﻰ ﺍﻟﺤـﺎل ﺒﻤﻌﻨﻰ ﻤﻨﺘﺸـﺭﺍﺕ ﺒﻴﻥ ﻴﺩﻱ ﺭﺤﻤﺘـﻪ " )‪، (149‬‬
‫ﻭﻗﺩ ﻭﺍﻓﻘﻪ ﻓﻲ ﺫﻟﻙ ﺍﺒﻥ ﻋﺎﺸﻭﺭ ﺒﻘﻭﻟﻪ ‪ " :‬ﻭﻗﺭﺃ ﺤﻤـﺯﺓ ﻭﺍﻟﻜﺴﺎﺌﻲ ﻭﺨﻠﻑ ﺒﻔﺘﺢ ﺍﻟﻨﻭﻥ ﻭﺴﻜــﻭﻥ‬
‫ﺍﻟﺸﻴﻥ ﻋﻠﻰ ﺃﻨﻪ ﻤﺼـﺩﺭ ﻭﺍﻨﺘﺼﺏ ﺇﻤّﺎ ﻋﻠﻰ ﺍﻟﻤﻔﻌﻭﻟﻴﺔ ﺍﻟﻤﻁﻠﻘﺔ ﻷﻨﻪ ﻤﺭﺍﺩﻑ ﻟـ ) ﺍﺭﺴل (ﺒﻤﻌﻨﺎﻩ‬
‫ﻻ ﺃﻭ ﻨﺸﺭﻫﺎ ﻨﺸﺭﺍﹰ‪،‬ﻭﺃﻤّﺎ ﻋﻠـﻰ ﺍﻟﺤـﺎل ﻤـﻥ ﺍﻟـﺭﻴﺢ ﺃﻱ ﻨﺎﺸـﺭﺓ ﺃﻱ‬
‫ﺍﻟﻤﺠﺎﺯﻱ ﺃﻱ ﺃﺭﺴﻠﻬﺎ ﺍﺭﺴﺎ ﹰ‬
‫ﺍﻟﺴﺤﺎﺏ‪،‬ﺃﻭ ﻤﻥ ﺍﻟﻀﻤﻴﺭ ﻓﻲ ) ﺍﺭﺴل ( ﺃﻱ ﺃﺭﺴﻠﻬﺎ ﻨﺎﺸﺭﹰﺍ " )‪.(150‬‬
‫ﺤ ‪‬ﻤ ِﺘ ِﻪ ‪ ‬ﺃﻱ ﻗﺩﺍﻡ ﺭﺤﻤﺘﻪ ﺍﻟﺘﻲ ﻫﻲ ﺍﻟﻤﻁﺭ ﻓﺈﻥ ﺍﻟﺼﺒﺎ ﺘﺜﻴــﺭ‬
‫ﻱ ‪‬ﺭ ‪‬‬
‫ﻥ ‪‬ﻴ ‪‬ﺩ ‪‬‬
‫ﻭﻤﻌﻨﻰ ﻗﻭﻟﻪ ‪  :‬ﺒ ‪‬ﻴ ‪‬‬
‫ﺍﻟﺴﺤﺎﺏ ﻭﺍﻟﺸﻤﺎل ﻴﺠﻤﻌﻪ ﻭﺍﻟﺠﻨﻭﺏ ﺘﺩﺭﻩ ﻭﺍﻟﺩﺒﻭﺭ ﺘﻔﺭﻗﻪ )‪ ، (151‬ﻭﻗـﺩ ﺠﻤﻊ ﻗﻭﻟﻪ ‪ِ  :‬ﺜﻘﹶـﺎﻻ ‪، ‬‬
‫ﺴ ﹾﻘﻨﹶﺎ ‪‬ﻩ ‪ ‬ﻹﻓﺭﺍﺩ ﺍﻟﻠﻔﻅ ﻓﻲ ﻗﻭﻟﻪ ‪ :‬‬
‫ﻷﻥ ﺴﺤﺎﺒﹰﺎ ﺒﻤﻌﻨﻰ ﺴﺤﺎﺌﺏ ‪ ،‬ﻭﻗﺩ ﺃﻓﺭﺩ ﺍﻟﻀﻤﻴﺭ ﻓﻲ ﻗﻭﻟﻪ‪  :‬‬
‫ﺕ ‪ ‬ﺃﻱ ‪ :‬ﻷﺠﻠﻪ ﻭﻟﻤﻨﻔﻌﺘﻪ ﺃﻭ ﻹِﺤﻴﺎﺌﻪ )‪ ، (152‬ﻗﺎل ﺍﻟﺯﻤﺨﺸﺭﻱ ‪  " :‬‬
‫ﺴ ﹾﻘﻨﹶﺎ ‪‬ﻩ ‪ ‬ﺍﻟـﻀﻤﻴﺭ‬ ‫ﻟِﺒ‪ ‬ﹶﻠﺩٍ ‪‬ﻤ ‪‬ﻴ ٍ‬
‫ﻟﻠﺴﺤﺎﺏ ﻋﻠﻰ ﺍﻟﻠﻔﻅ ﻭﻟﻭ ﺤﻤل ﻋﻠﻰ ﺍﻟﻤﻌﻨﻰ ﻜﺎﻟﺜﻘﺎل ﻷﻨﺙ " )‪. (153‬‬

‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻟﺙ‬
‫ﻤﻭﺍﺯﻨﺔ ﺒﻴﻥ ﺩﻻﻻﺕ ﺍﻟﺒﻌﺙ ﻭﺍﻹﺭﺴﺎل‬
‫ﻤﻥ ﺤﻴﺙ ﺍﻻﺴﺘﻌﻤﺎل‬

‫ﻻﺒﺩ ﻟﻨﺎ ﻭﻨﺤﻥ ﻨﺩﺭﺱ ﺩﻻﻻﺕ ﻜل ﻤﻥ ﺍﻟﺒﻌﺙ ﻭﺍﻹﺭﺴﺎل ﻓﻲ ﺍﻟﻨﺹ ﺍﻟﻘﺭﺁﻨﻲ ﻤﻥ ﺃﻥ ﻨﻨﺒﻪ ﻋﻠﻰ‬
‫ﻼ ﻴﺼﺢ ﻤﻥ ﺨﻼﻟﻪ ﻤﺠﺎل ﺍﺴﺘﻌﻤﺎل ﻜل ﻤﻨﻬﻤﺎ ﻓﻲ ﺍﻟﺴﻴﺎﻗﺎﺕ ﺍﻟﻠﻐﻭﻴﺔ ﺍﻟﻤﺨﺘﻠﻔـﺔ‪،‬‬
‫ﺃﺴﺱ ﺘﻌـﺩ ﻓﻴﺼ ﹰ‬
‫ﻻ ﻤﻊ ﺍﻟﻌﻘـﻼﺀ ‪،‬‬
‫ﻓﺎﻟﺒﻌﺙ ﺍﺒﺘﺩﺍﺀﹰﺍ ﻭﻤﻥ ﺨﻼل ﻤﺎ ﺘﻘﺩﻡ ﻓﻲ ﻤﺒﺤﺙ ) ﺍﻟﺒﻌﺙ ﻭﺩﻻﻻﺘﻪ ( ﻻ ﻴﺴﺘﻌﻤل ﺇ ﹼ‬
‫ﻥ‪‬‬
‫ﺸ ﹸﻜﺭ‪‬ﻭ ‪‬‬
‫ﻥ ‪‬ﺒﻌ‪‬ــ ِﺩ ﻤ‪‬ــ ‪‬ﻭ ِﺘ ﹸﻜ ‪‬ﻡ ﹶﻟ ‪‬ﻌﱠﻠﻜﹸــ ‪‬ﻡ ﺘﹶــ ﹾ‬
‫ﻗــﺎل ﺍﷲ ـ ﺘﻌــﺎﻟﻰ ـ ‪  :‬ﺜﹸــ ‪‬ﻡ ‪‬ﺒ ‪‬ﻌ ﹾﺜﻨﹶــﺎ ﹸﻜ ‪‬ﻡ ﻤِــ ‪‬‬
‫ﻥ ﹶﻜ ﹶﻔﺭ‪‬ﻭﺍ ﻭ‪‬ﻻ‬
‫ﻥ ِﻟﱠﻠﺫِﻴ ‪‬‬
‫ﺸﻬِﻴﺩ‪‬ﺍ ﹸﺜﻡ‪ ‬ﻻ ‪‬ﻴ ْﺅ ﹶﺫ ‪‬‬
‫ﻥ ﹸﻜلﱢ ُﺃ ‪‬ﻤ ٍﺔ ﹶ‬
‫ﺙ ِﻤ ‪‬‬
‫] ﺍﻟﺒﻘﺭﺓ ‪ ، [ 56 :‬ﻭﻗﺎل ﺃﻴﻀﹰﺎ ‪  :‬ﻭ ‪‬ﻴ ‪‬ﻭ ‪‬ﻡ ﹶﻨ ‪‬ﺒ ‪‬ﻌ ﹸ‬
‫ﻥ ‪ ] ‬ﺍﻟﻨﺤل ‪ ، [ 84 :‬ﻭﻗﺩ ﻨﺒّـﻪ ﻋﻠﻰ ﻫﺫﻩ ﺍﻟﺤﻘﻴﻘﺔ ﺃﺒﻭ ﻫﻼل ﺍﻟﻌﺴﻜﺭﻱ ) ﺭﺤﻤـﻪ‬
‫ﺴ ﹶﺘ ‪‬ﻌ ﹶﺘﺒ‪‬ﻭ ‪‬‬
‫‪‬ﻫ ‪‬ﻡ ‪‬ﻴ ‪‬‬

‫‪159‬‬
‫‪159‬‬
 ‫ﻜﺭﻴﻡ ﺫﻨﻭﻥ ﺩﺍﻭﺩ‬

‫ﻼ ‪ ،‬ﻭﻴﺴﺘﻌﻤل ﻓﻲ ﻤﺎ ﻴﻌﻘل ﺩﻭﻥ ﻤﺎﻻ ﻴﻌﻘل ﻓﺘﻘﻭل ‪ :‬ﺒﻌﺜـﺕ‬

‫ﺍﷲ ( ﺒﻘﻭﻟﻪ ‪ " :‬ﻭﺍﻟﺒﻌﺙ ﻻ ﻴﻜﻭﻥ ﺤﻤ ﹰ‬
‫ﻓﻼﻥ ﺒﻜﺘﺎﺒﻲ ‪ ،‬ﻭﻻ ﻴﺠﻭﺯ ﺃﻥ ﺘﻘﻭل ‪ :‬ﺒﻌﺜﺕ ﻜﺘﺎﺒﻲ ﺇﻟﻴﻙ " )‪. (154‬‬

‫ﺴ ﹾﻠﻨﹶﺎ ﻨﹸﻭﺤ‪‬ﺎ ِﺇﻟﹶـﻰ‬

‫ﻓﻲ ﺤﻴﻥ ﺃﻥ ﺍﻻﺭﺴﺎل ﻴﺴﺘﻌﻤل ﻤﻊ ﺍﻟﻌﻘﻼﺀ ‪ ،‬ﻗﺎل ـ ﺘﻌﺎﻟﻰ ـ ‪  :‬ﻭ‪ ‬ﹶﻟ ﹶﻘ ‪‬ﺩ َﺃ ‪‬ﺭ ‪‬‬
‫ﻥ ‪ ] ‬ﻫﻭﺩ ‪ ، [ 25 :‬ﻭﻗﺎل ﺃﻴﻀﹰﺎ ‪  :‬ﻭ‪ ‬ﹶﻟ ﹶﻘ ‪‬ﺩ َﺃ ‪‬ﺭﺴ‪‬ـ ﹾﻠﻨﹶﺎ ﻤ‪‬ﻭﺴ‪‬ـﻰ ﺒِﺂﻴ‪‬ﺎ ِﺘﻨﹶـﺎ‬
‫ﹶﻗ ‪‬ﻭﻤِﻪِ ِﺇﻨﱢﻲ ﹶﻟ ﹸﻜ ‪‬ﻡ ﹶﻨﺫِﻴ ‪‬ﺭ ‪‬ﻤﺒِﻴ ‪‬‬
‫ﻥ ‪ ] ‬ﻫﻭﺩ‪، [ 96 :‬ﻭﻤﻊ ﻏﻴﺭ ﺍﻟﻌﻘﻼﺀ ﻜﻤﺎ ﻓﻲ ﻗﻭﻟﻪ ـ ﺘﻌـﺎﻟﻰ ـ ‪  :‬ﹶﻓ َﺄ ‪‬ﺭﺴ‪‬ـ ﹾﻠﻨﹶﺎ‬
‫ﻥ ‪‬ﻤﺒِﻴ ٍ‬
‫ﺴ ﹾﻠﻁﹶﺎ ٍ‬
‫‪‬ﻭ ‪‬‬
‫ﺴﻤ‪‬ﺎ ِﺀ‪ ]‬ﺍﻷﻋﺭﺍﻑ ‪،[ 162 :‬ﻭﻜﻤـﺎ ﻓﻲ ﻗﻭﻟﻪ ـ ﺘﻌﺎﻟﻰ ـ ﺃﻴﻀﹰﺎ ‪  :‬ﻴ ‪‬ﺭﺴِـل‬
‫ﺠﺯ‪‬ﺍ ﻤِﻥ ﺍﻟ ‪‬‬
‫ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻡ ِﺭ ‪‬‬
‫‪‬‬
‫ﻋ ﹶﻠ ‪‬ﻴ ﹸﻜ ‪‬ﻡ ِﻤ ‪‬ﺩﺭ‪‬ﺍﺭ‪‬ﺍ ‪ ] ‬ﻨﻭﺡ ‪ [ 11 :‬ﻭﺃﻤﺜﺎﻟﻪ ﻜﺜﻴﺭﺓ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ )‪ .(155‬ﻫﺫﺍ ﻤﻥ ﺠﺎﻨﺏ ‪،‬‬
‫ﺴﻤ‪‬ﺎ ‪‬ﺀ ‪‬‬
‫ﺍﻟ ‪‬‬
‫ﻭﻤﻥ ﺠﺎﻨﺏ ﺁﺨﺭ ﺃﻥ ﻤﺎﺩﺓ ) ﺃﺭﺴل ( ﺘﺴﺘﻌﻤل ﺤﻴﻨﻤﺎ ﻴﺭﺍﺩ ﺘﻌﻅﻴﻡ ﺍﻟﻤﺨﺎﻁـﺏ ﻭﺘﻔﺨﻴﻤـﻪ ‪ ،‬ﻭﻋﻨـﺩ‬
‫ﻤﺭﺍﻋــــﺎﺓ ﺍﻟﺘﺭﺘﻴــــﺏ ﺒــــﻴﻥ ﺍﻟﻤﺘﺨــــﺎﻁﺒﻴﻥ )‪ ،(156‬ﺒﺨــــﻼﻑ ﻤــــﺎﺩﺓ‬
‫) ﺍﺒﻌﺙ ( ﺍﻟﺘﻲ ﻻ ﻴﻠﻤﺢ ﻓﻲ ﺍﺴﺘﻌﻤﺎﻟﻬﺎ ﺫﻟﻙ ‪ ،‬ﻭﺘﺘﻀﺢ ﻟﻨﺎ ﻫﺫﻩ ﺍﻟﻤﺴﺄﻟﺔ ﺒﺸﻜل ﺠﻠـﻲ ﻤـﻥ ﺨـﻼل‬
‫ﺍﺴﺘﻌﻤﺎﻟﻬﻤﺎ ﻓﻲ ﺍﻟﺴﻴﺎﻗﻴﻥ ﺍﻵﻴﺘﻴﻥ ‪ ،‬ﻗﺎل ﺍﷲ ـ ﺘﻌﺎﻟﻰ ـ ﻓﻲ ﺴﻭﺭﺓ ﺍﻷﻋﺭﺍﻑ ‪  :‬ﻗﹶـﺎﻟﹸﻭﺍ َﺃ ‪‬ﺭﺠِـ ِﻪ‬
‫ﻥ‪ ] ‬ﺍﻷﻋﺭﺍﻑ ‪ ، [ 111 :‬ﻭﻗﺎل ﻓﻲ ﺴﻭﺭﺓ ﺍﻟﺸﻌﺭﺍﺀ ‪  :‬ﻗﹶﺎﻟﹸﻭﺍ‬
‫ﺸﺭِﻴ ‪‬‬
‫ﻥ ﺤ‪‬ﺎ ِ‬
‫ﺙ ﻓِﻲ ﺍ ﹾﻟ ‪‬ﻤﺩ‪‬ﺍ ِﺌ ِ‬
‫‪‬ﻭَﺃﺨﹶﺎ ‪‬ﻩ ﻭ‪‬ﺍ ‪‬ﺒ ‪‬ﻌ ﹾ‬
‫ﻥ‪ ] ‬ﺍﻟﺸﻌﺭﺍﺀ ‪. [ 36 :‬‬
‫ﺸﺭِﻴ ‪‬‬
‫ﻥ ﺤ‪‬ﺎ ِ‬
‫ﺴ ْل ﻓِﻲ ﺍ ﹾﻟ ‪‬ﻤﺩ‪‬ﺍ ِﺌ ِ‬
‫َﺃ ‪‬ﺭﺠِﻪِ ‪‬ﻭَﺃﺨﹶﺎ ‪‬ﻩ ‪‬ﻭَﺃ ‪‬ﺭ ِ‬
‫ﻥ ﺍﻟﻨﺎﻅﺭ ﻓﻲ ﺍﻵﻴﺘﻴﻥ ﺍﻟﺴﺎﺒﻘﺘﻴﻥ ﻴﺠﺩ ﻷﻭل ﻭﻫﻠﺔ ‪ ،‬ﺃﻨﻬﻤﺎ ﻗﺩ ﺘﺤﺩﺜﺘﺎ ﻋﻥ ﻤﺴﺄﻟﺔ ﻭﺍﺤﺩﺓ ﻫـﻲ‬
‫ﺇّ‬
‫ﻻ ﺃﻥ‬
‫ﻁﻠﺏ ﻓﺭﻋﻭﻥ ﻟﻌﻨﻪ ﺍﷲ ﻤﺠﻲﺀ ﺍﻟﺴﺤﺭﺓ ﺇﻟﻰ ﻤﺠﻠﺴﻪ ﻟﺘﺤﺩﻯ ﻨﺒﻭﺓ ﻤﻭﺴﻰ) ‪ (‬ﻭﺭﺴـﺎﻟﺘﺔ ﺇ ﹼ‬
‫ﺍﻟﻤﺘﻤﻌﻥ ﻓﻲ ﻜـﻼ ﺍﻟﻨﻅﻤﻴﻥ ﻭﺘﺭﻜﻴﺒﻬﻤﺎ ﻴﺠﺩ ﺒﻴﻨﻬﻤﺎ ﻓﺭﻗﹰﺎ ﻜﺒﻴﺭﹰﺍ ﻭﺍﻟﺫﻱ ﺍﻗﺘﻀﻰ ﺒﺩﻭﺭﻩ ﺍﺴﺘﻌﻤﺎل ﻜل‬
‫ﻼ‬
‫ﻼ ‪ ،‬ﻓﻔﻲ ﺍﻵﻴﺔ ﺍﻷﻭﻟـﻰ ﻤـﺜ ﹰ‬
‫ﻤﻥ ﺒﻌﺙ ﻭﺃُﺭﺴل ﻓﻲ ﺴﻴﺎﻕ ﺒﺎﻟﺭﻏﻡ ﻤﻥ ﺃﻥ ﺍﻟﺘﺭﻜﻴﺒﻴﻥ ﻤﺘﺸﺎﺒﻬﺎﻥ ﺸﻜ ﹰ‬
‫ﻨﺠﺩ ﺃﻥ ﺍﻟﻤﺨﺎﻁﺏ ﻟﻔﺭﻋﻭﻥ ﻫﻡ )‪ (157‬ﺍﻟﻤﻸ ‪ ،‬ﻭﻗﺩ ﺒﻴّﻥ ﺍﷲ )‪ (‬ﺼﻭﺭﺓ ﻫﺫﻩ ﺍﻟﻤﺨﺎﻁﺒﺔ ﻓـﻲ ﺍﻵﻴـﺔ‬
‫ﻥ‬
‫ﺠ ﹸﻜ ‪‬ﻡ ﻤِـ ‪‬‬
‫ﻥ ‪‬ﻴﺨﹾـ ِﺭ ‪‬‬
‫ﻋﻠِﻴ ‪‬ﻡ ‪ ‬ﻴﺭِﻴ ‪‬ﺩ َﺃ ‪‬‬
‫ﺤ ‪‬ﺭ ‪‬‬
‫ﻥ ‪‬ﻫﺫﹶﺍ ﹶﻟﺴ‪‬ﺎ ِ‬
‫ﻥ ِﺇ ‪‬‬
‫ﻋ ‪‬ﻭ ‪‬‬
‫ﻥ ﹶﻗ ‪‬ﻭﻡِ ِﻓ ‪‬ﺭ ‪‬‬
‫ﻸ ِﻤ ‪‬‬
‫ﺍﻟﺴﺎﺒﻘﺔ ﺇﺫ ﻗﺎل ‪  :‬ﻗﹶﺎ َل ﺍ ﹾﻟ ‪‬ﻤ ُ‬
‫ﻥ‪ ]‬ﺍﻷﻋﺭﺍﻑ ‪ ، [ 110:‬ﻭﻋﻠﻴﻪ ﻓﺎﻟﻤﻘﺎﻡ ﻓﻲ ﻫﺫﻩ ﺍﻵﻴﺔ ﻫﻭ ﻤﻘﺎﻡ ﺘﻔﺨﻴﻡ ﻭﺘﻌﻅﻴﻡ‬
‫ﻀ ﹸﻜ ‪‬ﻡ ﹶﻓﻤ‪‬ﺎ ﹶﺫﺍ ﹶﺘ ْﺄ ‪‬ﻤﺭ‪‬ﻭ ‪‬‬
‫َﺃ ‪‬ﺭ ِ‬
‫ﻤﻤﺎ ﺍﺴﺘﻭﺠﺏ ﺍﺴﺘﻌﻤﺎل ) ﺍﺭﺴل ( ﻟﻤﺎ ﻓﻴﻬﺎ ﻤﻥ ﻤﺭﺍﻋﺎﺓ ﺘﻔﺨﻴﻡ ﺍﻟﻤﻠﻭﻙ ﻋﻨـﺩ ﺍﻟﺨﻁـﺎﺏ ﻭﻤﺭﺍﻋـﺎﺓ‬
‫)‪(158‬‬
‫‪ ،‬ﻓﻲ ﺤﻴﻥ ﻜﺎﻥ ﺍﻟﻤﺨﺎﻁﺏ ﻟﻠﻤﻸ ﻓـﻲ ﺍﻵﻴـﺔ‬ ‫ﺍﻟﺘﺭﺘﻴﺏ ﺒﻴﻥ ﺍﻟﻤﺘﺨﺎﻁﺒﻴﻥ ﻋﻨﺩ ﺍﺨﺘﻼﻑ ﻤﻨﺎﺯﻟﻬﻡ‬
‫ﻥ‬
‫ﺤ ‪‬ﻭ ﹶﻟ ‪‬ﻪ ِﺇ ‪‬‬
‫ﻺ ‪‬‬
‫ﺍﻟﺜﺎﻨﻴﺔ ﻫﻭ ﻓﺭﻋﻭﻥ ﻨﻔﺴﻪ ‪ ،‬ﻗﺎل ـ ﺘﻌﺎﻟﻰ ـ ﺤﺎﻜﻴﹰﺎ ﻗﻭﻟﻪ ﻓﻲ ﺍﻵﻴﺔ ﺍﻟﺴﺎﺒﻘﺔ ‪  :‬ﻗﹶﺎ َل ِﻟ ﹾﻠ ‪‬ﻤ ِ‬
‫ﻥ ‪ ] ‬ﺍﻟﺸﻌﺭﺍﺀ ‪[ 35 :‬‬
‫ﺤ ِﺭ ِﻩ ﹶﻓﻤ‪‬ﺎﺫﹶﺍ ﹶﺘ ْﺄ ‪‬ﻤﺭ‪‬ﻭ ‪‬‬
‫ﺴ‪‬‬‫ﻀ ﹸﻜ ‪‬ﻡ ِﺒ ِ‬
‫ﻥ َﺃ ‪‬ﺭ ِ‬
‫ﺠ ﹸﻜ ‪‬ﻡ ِﻤ ‪‬‬
‫ﺨ ِﺭ ‪‬‬
‫ﻥ ‪‬ﻴ ﹾ‬
‫ﻋﻠِﻴ ‪‬ﻡ ‪ ‬ﻴﺭِﻴ ‪‬ﺩ َﺃ ‪‬‬
‫ﺤ ‪‬ﺭ ‪‬‬
‫‪‬ﻫﺫﹶﺍ ﹶﻟﺴ‪‬ﺎ ِ‬
‫‪ ،‬ﻭﻓﻴﻪ ﺃﻥ ﺍﻟﻤﻘﺎﻡ ﻓﻲ ﻫﺫﺍ ﺍﻟﻨﺹ ﻟﻴﺱ ﺒﻤﻘﺎﻡ ﺘﻌﻅﻴﻡ ﻤﻤﺎ ﺍﺴﺘﻭﺠﺏ ﺍﺴﺘﻌﻤﺎل ) ﻭﺃﺒﻌﺙ ( ﻭﻻﺴﻴﻤﺎ ﺍﻥ‬
‫ﻓﺭﻋﻭﻥ ﻓﻲ ﻫﺫﻩ ﺍﻵﻴﺔ ﻗﺩ ﺃﺴﻘﻁ ﺤﺠﺎﺏ ﺍﻟﺘﻜﻠﻴﻑ ﺒﻴﻨﻪ ﻭﺒﻴﻥ ﻤﻥ ﺤﻭﻟﻪ ﻤﻥ ﺤﺎﺸﻴﺘﻪ ﻭﺴﻭﻯ ﻗـﺩﺭﻫﻡ‬
‫ﺒﻘﺩﺭﻩ )‪،(159‬ﻓﺠﺎﺀﺕ ﻤﺎﺩﺓ ) ﺍﺒﻌﺙ ( ﻤﺘﻨﺎﺴﺒﺔ ﺘﻤﺎﻤﹰﺎ ﻤﻊ ﺍﻟﻤﻘﺎﻡ ﺍﻟﺫﻱ ﻗﻴﻠﺕ ﻓﻴﻪ ﻓﻲ ﻫﺫﺍ ﺍﻟﺴﻴﺎﻕ ‪.‬‬

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 ‫ﺍﻟﺒﻌﺙ ﻭﺍﻹﺭﺴﺎل ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺩﺭﺍﺴﺔ ﺩﻻﻟﻴﺔ‬

‫ﻴﻀﺎﻑ ﺇﻟﻰ ﻤﺎ ﺘﻘﺩﻡ ‪ ،‬ﺃﻥ ﺒﻴﻥ ﻤﺎﺩﺓ ) ﺒﻌـﺙ ‪ ،‬ﻭﺃﺭﺴـل ( ﻋﻤـﻭﻡ ﻭﺨـﺼﻭﺹ ‪ ،‬ﺇﺫ ﺇﻥ‬
‫ﻻ ﻋﻠﻰ ) ﺍﻹﺭﺴﺎل ( ﻓﻲ ﻋﺩﺩ ﻤﻥ‬
‫) ﺍﻟﺒﻌﺙ ( ﺃﻋﻡ ﻤﻥ ) ﺍﻹﺭﺴﺎل ( ﻭﻟﺫﺍ ﺼﺢ ﻤﺠﺊ ) ﺍﻟﺒﻌﺙ ( ﺩﺍ ﹰ‬
‫ﻥ ‪‬ﺒ ‪‬ﻌ ِﺩ ِﻫ ‪‬ﻡ ﻤ‪‬ﻭﺴ‪‬ﻰ ﺒِﺂﻴ‪‬ﺎ ِﺘﻨﹶﺎ ِﺇﻟﹶﻰ ِﻓ ‪‬ﺭﻋ‪‬ـ ‪‬ﻭ ‪‬‬
‫ﻥ ‪‬ﻭ ‪‬ﻤ ﹶﻠﺌِـ ِﻪ‬ ‫ﺍﻵﻴﺎﺕ ﺍﻟﻘﺭﺁﻨﻴﺔ ‪ ،‬ﻗﺎل ـ ﺘﻌﺎﻟﻰ ـ ‪  :‬ﹸﺜﻡ‪ ‬ﺒ ‪‬ﻌ ﹾﺜﻨﹶﺎ ِﻤ ‪‬‬
‫ﻥ ‪ ] ‬ﺍﻷﻋﺭﺍﻑ ‪ ، [ 103 :‬ﻭﻗﺎل ﺃﻴﻀﹰﺎ‪  :‬ﻭﻤ‪‬ـﺎ‬
‫ﺴﺩِﻴ ‪‬‬
‫ﻥ ﻋ‪‬ﺎ ِﻗ ‪‬ﺒ ﹸﺔ ﺍ ﹾﻟ ‪‬ﻤ ﹾﻔ ِ‬
‫ﻑ ﻜﹶﺎ ‪‬‬
‫ﻅ ‪‬ﺭ ﹶﻜ ‪‬ﻴ ﹶ‬
‫ﻅ ﹶﻠﻤ‪‬ﻭﺍ ِﺒﻬ‪‬ﺎ ﻓﹶﺎﻨ ﹸ‬
‫ﹶﻓ ﹶ‬
‫ﺸﺭ‪‬ﺍ ‪‬ﺭﺴ‪‬ﻭﻻ ‪ ] ‬ﺍﻹﺴﺭﺍﺀ ‪94 :‬‬
‫ﺙ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺒ ﹶ‬
‫ﻥ ﻗﹶﺎﻟﹸﻭﺍ َﺃﺒ‪‬ﻌ‪ ‬ﹶ‬
‫ﻥ ‪‬ﻴ ْﺅ ِﻤﻨﹸﻭﺍ ِﺇ ﹾﺫ ﺠ‪‬ﺎ ‪‬ﺀﻫ ‪‬ﻡ ﺍ ﹾﻟ ‪‬ﻬﺩ‪‬ﻯ ﺇِﻻ َﺃ ‪‬‬
‫ﺱ َﺃ ‪‬‬
‫ﻤ‪ ‬ﹶﻨﻊ‪ ‬ﺍﻟﻨﱠﺎ ‪‬‬
‫ﻼ‪ " :‬ﺃﻥ ﺃﺭﺴل ﺃﺨﺹ ﻓﻲ ﺒﺎﺏ ﺍﻹﺭﺴﺎل ﻤﻥ ﺍﻟﺒﻌﺙ ﺇﺫ ﻻ ﻴﻘـﺎل‬
‫[‪،‬ﻭﻗﺩ ﻨﺒّﻪ ﻋﻠﻰ ﺫﻟﻙ ﺍﻟﻐﺭﻨﺎﻁﻲ ﻗﺎﺌ ﹰ‬
‫ﻻ ﻓﻴﻤﺎ ﻜﺎﻥ ﺘﻭﺠﻴﻬﺎ ﻓﻴﻪ ﻤﻌﻨﻰ ﺍﻻﻨﺘﻘـﺎل ﺤﻘﻴﻘ ﹰﺔ ﺃﻭ ﻤﺠﺎﺯﹰﺍ ‪ ،‬ﺃﻤّﺎ ﺒﻌﺙ ﻓﺄﻭﺴﻊ ﻓﺈﻨﻪ ﻴﻘـﻊ‬
‫ﺍﺭﺴـل ﺇ ﹼ‬
‫ﺒﻤﻌﻨﻰ ﺍﻹﺭﺴـﺎل ﻭﺒﻤﻌﻨﻰ ﺍﻻﺤﻴﺎﺀ " )‪.(160‬‬
‫ﻻ ﻋﻨـﺩﻤﺎ ﻴﻘﺘـﻀﻲ ﺍﻟـﺴﻴﺎﻕ‬
‫ﻻ ﻋﻠﻰ ﺍﻟﺒﻌﺙ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺇ ﹼ‬
‫ﻓﻲ ﺤﻴﻥ ﻟﻡ ﻴﺭﺩ ﺍﻹﺭﺴﺎل ﺩﺍ ﹰ‬
‫ﻤﺭﺍﻋﺎﺓ ﺍﻟﺘﺭﺘﻴﺏ ﺒﻴﻥ ﺍﻟﻤﺘﺨﺎﻁﺒﻴـﻥ ﻤﻤﺎ ﻴﺅﺸﺭ ﻟﻨﺎ ﺒﺸﻜل ﻭﺍﻀﺢ ﺃﻨﻪ ﻻ ﻴﻤﻜـﻥ ﺃﻥ ﺘﺤـل ﻟﻔﻅـﺔ‬
‫) ﺃﺭﺴـل ( ﻤﺤل ﻟﻔﻅﺔ ) ﺍﺒﻌـﺙ ( ﺇﻻ ﻀﻤﻥ ﻀﻭﺍﺒﻁ ﺍﻟﺒﻼﻏﺔ ﻭﻤﺭﺍﻋـﺎﺓ ﻤﻘﺘـﻀﻴﺎﺕ ﺍﻟﺤـﺩﺙ‬
‫ﺍﻟﻜﻼﻤﻲ ‪.‬‬

‫ﻫﻭﺍﻤﺵ ﺍﻟﺒﺤﺙ ‪:‬‬

‫)‪ (1‬ﻴﻨﻅﺭ ‪ :‬ﻤﻌﺠﻡ ﻤﻘﺎﻴﻴﺱ ﺍﻟﻠﻐﺔ ‪. 266 / 1 :‬‬
‫)‪ (2‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﻤﻔﺭﺩﺍﺕ ‪. 52 :‬‬
‫)‪ (3‬ﻴﻨﻅﺭ ‪ :‬ﻤﻌﺠﻡ ﺍﻟﻌﻴﻥ ‪. 112 / 2 :‬‬
‫)‪ (4‬ﻴﻨﻅﺭ ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺭﺏ ‪. 116 / 2 :‬‬
‫)‪ (5‬ﺍﻟﻤﺴﺘﺩﺭﻙ ‪ 479/4 :‬؛ ﻭﻴﻨﻅﺭ ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺭﺏ ‪ 116/2 :‬؛ ﺍﻟﻤﺼﻨﻑ ﻓﻲ ﺍﻟﺤﺩﻴﺙ ﻭﺍﻵﺜﺎﺭ ‪. 448 / 7 :‬‬
‫)‪ (6‬ﻴﻨﻅﺭ ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺭﺏ ‪. 116 / 2 :‬‬
‫)‪ (7‬ﺍﻟﻤﻭﻁﺄ ‪ 53 / 1 :‬؛ ﺼﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ 127 / 1 :‬؛ ﻤﺴﻨﺩ ﺃﺤﻤﺩ ﺒﻥ ﺤﻨﺒل ‪. 179 / 6 :‬‬
‫)‪ (8‬ﻴﻨﻅﺭ ‪ :‬ﺒﺼﺎﺌﺭ ﺫﻭﻱ ﺍﻟﺘﻤﻴﻴﺯ ‪. 215 / 2 :‬‬
‫)‪ (9‬ﻡ ‪ .‬ﻥ ‪.‬‬
‫)‪ (10‬ﻴﻨﻅﺭ ‪ :‬ﺇﺼﻼﺡ ﺍﻟﻭﺠﻭﻩ ﻭﺍﻟﻨﻅﺎﺌﺭ ‪. 73 :‬‬
‫)‪ (11‬ﻴﻨﻅﺭ ‪ :‬ﺒﺼﺎﺌﺭ ﺫﻭﻱ ﺍﻟﺘﻤﻴﻴﺯ ‪. 215 / 2 :‬‬
‫)‪ (12‬ﻴﻨﻅﺭ ﻋﻠﻰ ﺴﺒﻴل ﺍﻟﻤﺜﺎل ‪ :‬ﺴﻭﺭﺓ ﺍﻟﺒﻘﺭﺓ ‪ ،‬ﺍﻵﻴﺔ ‪ 56 :‬؛ ﺴﻭﺭﺓ ﺍﻷﻨﻌﺎﻡ ‪ ،‬ﺍﻵﻴﺔ ‪. 36 :‬‬
‫)‪ (13‬ﻴﻨﻅﺭ ‪ :‬ﻤﻔﺎﺘﻴﺢ ﺍﻟﻐﻴﺏ ‪. 26 / 7 :‬‬
‫)‪ (14‬ﺍﻟﻜﺸﺎﻑ ‪. 378 / 1 :‬‬
‫)‪ (15‬ﻤﺩﺍﺭﻙ ﺍﻟﺘﻨﺯﻴل ‪. 200 / 1 :‬‬
‫)‪ (16‬ﺍﻟﻜﺸﺎﻑ ‪. 378 / 1 :‬‬
‫)‪ (17‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﺒﺤﺭ ﺍﻟﻤﺤﻴﻁ ‪. 633 / 2 :‬‬
‫)‪ (18‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﻤﻁﻭل ‪ 64 :‬؛ ﻭﺍﻷﺼﻭل ‪ ،‬ﻟﺘﻤﺎﻡ ﺤﺴﺎﻥ ‪. 128 :‬‬

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 ‫ﻜﺭﻴﻡ ﺫﻨﻭﻥ ﺩﺍﻭﺩ‬

‫)‪ (19‬ﻴﻨﻅﺭ ‪ :‬ﻤﻔﺎﺘﻴﺢ ﺍﻟﻐﻴﺏ ‪. 29 / 7 :‬‬

‫)‪ (20‬ﻴﻨﻅﺭ ﺃﻴﻀﹰﺎ ‪ :‬ﺴﻭﺭﺓ ﺍﻟﻜﻬﻑ ‪ ،‬ﺍﻵﻴﺘﺎﻥ ‪. 19 ، 12 :‬‬
‫)‪ (21‬ﻴﻨﻅﺭ ‪ :‬ﻤﻔﺎﺘﻴﺢ ﺍﻟﻐﻴﺏ ‪. 11 / 13 :‬‬
‫)‪ (22‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﺒﺤﺭ ﺍﻟﻤﺤﻴﻁ ‪. 537 / 4 :‬‬
‫)‪ (23‬ﻡ ‪ .‬ﻥ ‪.‬‬
‫)‪ (24‬ﻤﻔﺎﺘﻴﺢ ﺍﻟﻐﻴﺏ ‪. 11 / 13 :‬‬
‫)‪ (25‬ﻴﻨﻅﺭ ﺃﻴﻀﹰﺎ ‪ :‬ﺴﻭﺭﺓ ﺍﻟﺤﺞ ‪ ،‬ﺍﻵﻴﺔ ‪. 7 :‬‬
‫)‪ (26‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﻜﺸﺎﻑ ‪. 325 / 3 :‬‬
‫)‪ (27‬ﻴﻨﻅﺭ ‪ :‬ﺃﻀﻭﺍﺀ ﺍﻟﺒﻴﺎﻥ ‪. 323 / 4 :‬‬
‫)‪ (28‬ﻴﻨﻅﺭ ‪ :‬ﺭﻭﺡ ﺍﻟﻤﻌﺎﻨﻲ ‪. 32 / 23 :‬‬
‫)‪ (29‬ﻡ ‪ .‬ﻥ ‪.‬‬
‫)‪ (30‬ﻡ ‪ .‬ﻥ ‪.‬‬
‫)‪ (31‬ﻡ ‪ .‬ﻥ ‪.‬‬
‫)‪ (32‬ﻴﻨﻅﺭ ﺃﻴﻀﹰﺎ ‪ :‬ﺴﻭﺭﺓ ﺍﻷﻋﺭﺍﻑ ‪ ،‬ﺍﻵﻴﺔ ‪ ، 14 :‬ﺴﻭﺭﺓ ﺍﻹﺴﺭﺍﺀ ‪ ،‬ﺍﻵﻴﺔ ‪. 5 :‬‬
‫)‪ (33‬ﻴﻨﻅﺭ ‪ :‬ﻤﻔﺎﺘﻴﺢ ﺍﻟﻐﻴﺏ ‪34 / 15 :‬‬
‫)‪ (34‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﻜﺸﺎﻑ ‪. 127 / 2 :‬‬
‫)‪ (35‬ﻡ ‪ .‬ﻥ ‪.‬‬
‫)‪ (36‬ﺍﻟﻜﺸﺎﻑ ‪. 127 / 2 :‬‬
‫)‪ (37‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﺠﺎﻤﻊ ﻷﺤﻜﺎﻡ ﺍﻟﻘﺭﺁﻥ ‪. 309 / 7 :‬‬
‫)‪ (38‬ﻡ ‪ .‬ﻥ ‪.‬‬
‫)‪ (39‬ﻡ ‪ .‬ﻥ ‪.‬‬
‫)‪ (40‬ﻴﻨﻅﺭ ﺃﻴﻀﹰﺎ ‪ :‬ﺴﻭﺭﺓ ﺍﻟﺒﻘﺭﺓ ‪ ،‬ﺍﻵﻴﺔ ‪ ، 247 :‬ﺴﻭﺭﺓ ﺍﻟﻤﺎﺌﺩﺓ ‪ ،‬ﺍﻵﻴﺔ ‪. 12 :‬‬
‫)‪ (41‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﺠﺎﻤﻊ ﻷﺤﻜﺎﻡ ﺍﻟﻘﺭﺁﻥ ‪. 243 / 3 :‬‬
‫)‪ (42‬ﻴﻨﻅﺭ ‪ :‬ﺃﻨﻭﺍﺭ ﺍﻟﺘﻨﺯﻴل ‪. 539 / 1 :‬‬
‫)‪ (43‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﻜﺸﺎﻑ ‪. 378 / 1 :‬‬
‫)‪ (44‬ﻴﻨﻅﺭ ‪ :‬ﺭﻭﺡ ﺍﻟﻤﻌﺎﻨﻲ ‪. 164 / 2 :‬‬
‫)‪ (45‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﺩﺭ ﺍﻟﻤﺼﻭﻥ ‪. 598 / 1 :‬‬
‫)‪ (46‬ﻡ ‪ .‬ﻥ ‪.‬‬
‫)‪ (47‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﻜﺸﺎﻑ ‪. 378 / 1 :‬‬
‫)‪ (48‬ﻴﻨﻅﺭ ﺃﻴﻀﹰﺎ ‪ :‬ﺴﻭﺭﺓ ﺍﻟﻨﺤل ‪ ،‬ﺍﻵﻴﺘﺎﻥ ‪. 89 ، 84 :‬‬
‫)‪ (49‬ﻴﻨﻅﺭ ‪ :‬ﺃﻨﻭﺍﺭ ﺍﻟﺘﻨﺯﻴل ‪. 186 / 2 :‬‬
‫)‪ (50‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﻜﺸﺎﻑ ‪. 525 / 1 :‬‬
‫)‪ (51‬ﻡ ‪ .‬ﻥ ‪.‬‬
‫)‪ (52‬ﻡ ‪ .‬ﻥ ‪.‬‬

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 ‫ﺍﻟﺒﻌﺙ ﻭﺍﻹﺭﺴﺎل ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺩﺭﺍﺴﺔ ﺩﻻﻟﻴﺔ‬

‫)‪ (53‬ﻴﻨﻅﺭ ‪ :‬ﺃﻨﻭﺍﺭ ﺍﻟﺘﻨﺯﻴل ‪. 186 / 2 :‬‬

‫)‪ (54‬ﻴﻨﻅﺭ ‪ :‬ﺇﻋﺭﺍﺏ ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﻟﻠﻨﺤﺎﺱ ‪ 415 / 1 :‬؛ ﻭﺍﻟﻜﺸﺎﻑ ‪ 525 / 1 :‬؛ ﻭﺍﻟﺘﺒﻴﺎﻥ ‪. 355 / 1 :‬‬
‫)‪ (55‬ﻡ ‪ .‬ﻥ ‪.‬‬
‫)‪ (56‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﻜﺸﺎﻑ ‪ 525 / 1 :‬؛ ﻭﺇﻋﺭﺍﺏ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ‪ ،‬ﻟﻠﻨﺤﺎﺱ ‪. 415 / 1 :‬‬
‫)‪ (57‬ﻴﻨﻅﺭ ‪ :‬ﻤﻔﺎﺘﻴﺢ ﺍﻟﻐﻴﺏ ‪. 165 / 11 :‬‬
‫)‪ (58‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﻜﺸﺎﻑ ‪. 606 / 1 :‬‬
‫)‪ (59‬ﻴﻨﻅﺭ ‪ :‬ﺃﻨﻭﺍﺭ ﺍﻟﺘﻨﺯﻴل ‪. 318 / 2 :‬‬
‫)‪ (60‬ﺭﻭﺡ ﺍﻟﻤﻌﺎﻨﻲ ‪. 115 / 6 :‬‬
‫)‪ (61‬ﻴﻨﻅﺭ ‪ :‬ﺇﻋﺭﺍﺏ ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﻟﻠﻨﺤﺎﺱ ‪ 493 / 1 :‬؛ ﻭﺍﻟﺒﺤﺭ ﺍﻟﻤﺤﻴﻁ ‪. 234 / 4 :‬‬
‫)‪ (62‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﺒﺤﺭ ﺍﻟﻤﺤﻴﻁ ‪. 234 / 4 :‬‬
‫)‪ (63‬ﻡ ‪ .‬ﻥ ‪.‬‬
‫)‪ (64‬ﻴﻨﻅﺭ ﺃﻴﻀﹰﺎ ‪ :‬ﺴﻭﺭﺓ ﺍﻟﺒﻘﺭﺓ ‪ ،‬ﺍﻵﻴﺔ ‪ ،213‬ﺴﻭﺭﺓ ﺍﻷﻋﺭﺍﻑ ‪ ،‬ﺍﻵﻴﺔ ‪. 103 :‬‬
‫)‪ (65‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﺘﺤﺭﻴﺭ ﻭﺍﻟﺘﻨﻭﻴﺭ ‪. 284 / 15 :‬‬
‫)‪ (66‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﺒﺤﺭ ﺍﻟﻤﺤﻴﻁ ‪. 156 / 7 :‬‬
‫)‪ (67‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﻜﺸﺎﻑ ‪. 476 / 2 :‬‬
‫)‪ (68‬ﻴﻨﻅﺭ ‪ :‬ﺭﻭﺡ ﺍﻟﻤﻌﺎﻨﻲ ‪. 329 / 15 :‬‬
‫)‪ (69‬ﻡ ‪ .‬ﻥ ‪.‬‬
‫)‪ (70‬ﻴﻨﻅﺭ ‪ :‬ﺃﺤﻜﺎﻡ ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﻟﻠﺠﺼﺎﺹ ‪ 32 / 3 :‬؛ ﻭﺃﻨﻭﺍﺭ ﺍﻟﺘﻨﺯﻴل ‪. 462 / 3 :‬‬
‫)‪ (71‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﺘﻌﺭﻴﻔﺎﺕ ‪ ،‬ﻟﻠﺠﺭﺠﺎﻨﻲ ‪. 133 :‬‬
‫)‪ (72‬ﻴﻨﻅﺭ ‪ :‬ﺇﺭﺸﺎﺩ ﺍﻟﻔﺤﻭل ‪. 247 / 1 :‬‬
‫)‪ (73‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﺩﺭ ﺍﻟﻤﺼﻭﻥ ‪. 414 / 4 :‬‬
‫)‪ (74‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﻜﺸﺎﻑ ‪. 462 / 2 :‬‬
‫)‪ (75‬ﻴﻨﻅﺭ ‪ :‬ﺭﻭﺡ ﺍﻟﻤﻌﺎﻨﻲ ‪ . 140 / 15 :‬ﻟﻡ ﺃﻋﺜﺭ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﺭﺃﻱ ﻓﻲ ﺍﻟﺒﺤﺭ ﺍﻟﻤﺤﻴﻁ ‪.‬‬
‫)‪ (76‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﺘﺒﻴﺎﻥ ﻓﻲ ﺇﻋﺭﺍﺏ ﺍﻟﻘﺭﺁﻥ ‪. 830 / 2 :‬‬
‫)‪ (77‬ﻴﻨﻅﺭ ‪ :‬ﺭﻭﺡ ﺍﻟﻤﻌﺎﻨﻲ ‪. 140 / 15 :‬‬
‫)‪ (78‬ﻴﻨﻅﺭ ‪ :‬ﻋﻤﺩﺓ ﺍﻟﻘﺎﺭﺉ ‪ 131 / 25 :‬؛ ﻭﻓﻴﺽ ﺍﻟﻘﺩﻴﺭ ‪. 275 / 6 :‬‬
‫)‪ (79‬ﻴﻨﻅﺭ ‪ :‬ﻤﻌﺠﻡ ﻤﻘﺎﻴﻴﺱ ﺍﻟﻠﻐﺔ ‪. 392 / 2 :‬‬
‫)‪ (80‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﻤﻐﺭﺏ ‪. 329 / 1 :‬‬
‫)‪ (81‬ﺍﻟﻤﺼﺒﺎﺡ ﺍﻟﻤﻨﻴﺭ ‪. 226 / 1 :‬‬
‫)‪ (82‬ﺘﺤﺭﻴﺭ ﺍﻷﻟﻔﺎﻅ ‪. 52 / 1 :‬‬
‫)‪ (83‬ﻡ ‪ .‬ﻥ ‪.‬‬
‫)‪ (84‬ﻴﻨﻅﺭ ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺭﺏ ‪. 281 / 11 :‬‬
‫)‪ (85‬ﻴﻨﻅﺭ ‪ :‬ﺒﺼﺎﺌﺭ ﺫﻭﻱ ﺍﻟﺘﻤﻴﻴﺯ ‪. 69 / 3 :‬‬
‫)‪ (86‬ﻴﻨﻅﺭ ﺃﻴﻀﹰﺎ ‪ :‬ﺴﻭﺭﺓ ﺍﻟﺒﻘﺭﺓ ‪ ،‬ﺍﻵﻴﺔ ‪ ، 119 :‬ﺴﻭﺭﺓ ﺍﻟﺸﻌﺭﺍﺀ ‪ ،‬ﺍﻵﻴﺔ ‪. 53‬‬

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 ‫ﻜﺭﻴﻡ ﺫﻨﻭﻥ ﺩﺍﻭﺩ‬

‫)‪ (87‬ﻴﻨﻅﺭ ‪ :‬ﺃﻨﻭﺍﺭ ﺍﻟﺘﻨﺯﻴل ‪. 276 / 2 :‬‬

‫)‪ (88‬ﻴﻨﻅﺭ ‪ :‬ﺒﺼﺎﺌﺭ ﺫﻭﻱ ﺍﻟﺘﻤﻴﻴﺯ ‪. 214 / 2 :‬‬
‫)‪ (89‬ﻴﻨﻅﺭ ‪ :‬ﺇﺼﻼﺡ ﺍﻟﻭﺠﻭﻩ ﻭﺍﻟﻨﻅﺎﺌﺭ ‪. 204 :‬‬
‫)‪ (90‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﺒﺤﺭ ﺍﻟﻤﺤﻴﻁ ‪. 245 / 6 :‬‬
‫)‪ (91‬ﻡ ‪ .‬ﻥ ‪.‬‬
‫)‪ (92‬ﻴﻨﻅﺭ ‪ :‬ﺇﻋﺭﺍﺏ ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﻟﻠﻨﺤﺎﺱ ‪ 127 / 2 :‬؛ ﻭﺍﻟﺒﺤﺭ ﺍﻟﻤﺤﻴﻁ ‪, 245 / 6 :‬‬
‫)‪ (93‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﻜﺸﺎﻑ ‪. 305 / 2 :‬‬
‫)‪ (94‬ﻡ ‪ .‬ﻥ ‪.‬‬
‫)‪ (95‬ﻴﻨﻅﺭ ‪ :‬ﺇﻋﺭﺍﺏ ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﻟﻠﻨﺤﺎﺱ ‪ 127 / 2 :‬؛ ﻭﻤﻔﺎﺘﻴﺢ ﺍﻟﻐﻴﺏ ‪. 78 / 17 :‬‬
‫)‪ (96‬ﻤﻔﺎﺘﻴﺢ ﺍﻟﻐﻴﺏ ‪. 78 / 17 :‬‬
‫)‪ (97‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﺠﺎﻤﻊ ﻷﺤﻜﺎﻡ ﺍﻟﻘﺭﺁﻥ ‪. 321 / 14 :‬‬
‫)‪ (98‬ﻡ ‪ .‬ﻥ ‪.‬‬
‫)‪ (99‬ﻡ ‪ .‬ﻥ ‪.‬‬
‫)‪ (100‬ﻴﻨﻅﺭ ‪ :‬ﺇﺭﺸﺎﺩ ﺍﻟﻌﻘل ﺍﻟﺴﻠﻴﻡ ‪. 270 / 5 :‬‬
‫)‪ (101‬ﻴﻨﻅﺭ ‪ :‬ﻤﻔﺎﺘﻴﺢ ﺍﻟﻐﻴﺏ ‪ 4 / 26 :‬؛ ﻭﺇﺭﺸﺎﺩ ﺍﻟﻌﻘل ﺍﻟﺴﻠﻴﻡ ‪. 270 / 5 :‬‬
‫)‪ (102‬ﻴﻨﻅﺭ ‪ :‬ﺇﺭﺸﺎﺩ ﺍﻟﻌﻘل ﺍﻟﺴﻠﻴﻡ ‪. 271 / 5 :‬‬
‫)‪ (103‬ﻴﻨﻅﺭ ﺃﻴﻀﹰﺎ ‪ :‬ﺴﻭﺭﺓ ﺍﻷﻨﻌﺎﻡ ‪ ،‬ﺍﻵﻴﺔ ‪ ، 6‬ﺴﻭﺭﺓ ﻨﻭﺡ ‪ ،‬ﺍﻵﻴﺔ ‪. 11 :‬‬
‫)‪ (104‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﻜﺸﺎﻑ ‪ 275 / 2 :‬؛ ﻭﺭﻭﺡ ﺍﻟﻤﻌﺎﻨﻲ ‪. 80 /12 :‬‬
‫)‪ (105‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﺘﺤﺭﻴﺭ ﻭﺍﻟﺘﻨﻭﻴﺭ ‪. 96 / 12 :‬‬
‫)‪ (106‬ﻴﻨﻅﺭ ‪ :‬ﺃﺩﺏ ﺍﻟﻜﺎﺘﺏ ‪ 77 :‬؛ ﻭﺍﻹﻴﻀﺎﺡ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﺒﻼﻏﺔ ‪.332/ 8 :‬‬
‫)‪ (107‬ﻡ ‪ .‬ﻥ ‪.‬‬
‫)‪ (108‬ﻴﻨﻅﺭ ‪ :‬ﺼﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪. 351 / 1 :‬‬
‫)‪ (109‬ﻴﻨﻅﺭ ‪ :‬ﺇﻋﺭﺍﺏ ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﻟﻠﻨﺤﺎﺱ ‪ 95 / 2 :‬ـ ‪ 96‬؛ ﻭﺭﻭﺡ ﺍﻟﻤﻌﺎﻨﻲ ‪. 80 / 12 :‬‬
‫)‪ (110‬ﻴﻨﻅﺭ ﺇﻋﺭﺍﺏ ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﻟﻠﻨﺤﺎﺱ ‪ 96 / 2 :‬؛ ﻭﺃﺤﻜﺎﻡ ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﻟﻠﻘﺭﻁﺒﻲ ‪. 46 / 9 :‬‬
‫)‪ (111‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﺘﺤﺭﻴﺭ ﻭﺍﻟﺘﻨﻭﻴﺭ ‪ 96 / 12 :‬؛ ﺭﻭﺡ ﺍﻟﻤﻌﺎﻨﻲ ‪. 80 / 12 :‬‬
‫)‪ (112‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﺠﺎﻤﻊ ﻷﺤﻜﺎﻡ ﺍﻟﻘﺭﺁﻥ ‪. 49 / 9 :‬‬
‫)‪ (113‬ﻡ ‪ .‬ﻥ ‪.‬‬
‫)‪ (114‬ﺍﻟﻜﺸﺎﻑ ‪. 275 / 2 :‬‬
‫)‪ (115‬ﻴﻨﻅﺭ ‪ :‬ﻤﻌﺎﻨﻲ ﺍﻟﻘﺭﺁﻥ ﻭﺇﻋﺭﺍﺒﻪ ‪ 47 / 3 :‬؛ ﻭﻴﻨﻅﺭ ‪ :‬ﺍﻟﺠﺎﻤﻊ ﻷﺤﻜﺎﻡ ﺍﻟﻘﺭﺁﻥ ‪. 49 / 9 :‬‬
‫)‪ (116‬ﻴﻨﻅﺭ ﺃﻴﻀﹰﺎ ‪ :‬ﺴﻭﺭﺓ ﺍﻷﻋﺭﺍﻑ ‪ ،‬ﺍﻵﻴﺘﺎﻥ ‪ 134 ، 105 :‬؛ ﺴﻭﺭﺓ ﺍﻟﺸﻌﺭﺍﺀ ‪ ،‬ﺍﻵﻴﺔ ‪. 17 :‬‬
‫)‪ (117‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﺘﺤﺭﻴﺭ ﻭﺍﻟﺘﻨﻭﻴﺭ ‪. 228 / 16 :‬‬
‫)‪ (118‬ﻡ ‪ .‬ﻥ ‪.‬‬
‫)‪ (119‬ﻡ ‪ .‬ﻥ ‪.‬‬
‫)‪ (120‬ﻴﻨﻅﺭ ‪ :‬ﺇﺭﺸﺎﺩ ﺍﻟﻌﻘل ﺍﻟﺴﻠﻴﻡ ‪. 283 / 4 :‬‬

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‫‪164‬‬
 ‫ﺍﻟﺒﻌﺙ ﻭﺍﻹﺭﺴﺎل ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺩﺭﺍﺴﺔ ﺩﻻﻟﻴﺔ‬

‫)‪ (121‬ﻴﻨﻅﺭ ‪ :‬ﺃﻨﻭﺍﺭ ﺍﻟﺘﻨﺯﻴل ‪. 52 / 4 :‬‬

‫)‪ (122‬ﺭﻭﺡ ﺍﻟﻤﻌﺎﻨﻲ ‪. 198 / 16 :‬‬
‫)‪ (123‬ﻴﻨﻅﺭ ‪ :‬ﺃﻨﻭﺍﺭ ﺍﻟﺘﻨﺯﻴل ‪ 52 / 4 :‬ـ ‪. 53‬‬
‫)‪ (124‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﺘﺤﺭﻴﺭ ﻭﺍﻟﺘﻨﻭﻴﺭ ‪. 229 / 16 :‬‬
‫)‪ (125‬ﻴﻨﻅﺭ ﺃﻴﻀﹰﺎ ‪ :‬ﺴﻭﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪ ،‬ﺍﻵﻴﺔ ‪ ، 80 :‬ﺴﻭﺭﺓ ﺍﻷﻋﺭﺍﻑ ‪ ،‬ﺍﻵﻴﺔ ‪. 133 :‬‬
‫)‪ (126‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﺘﺤﺭﻴﺭ ﻭﺍﻟﺘﻨﻭﻴﺭ ‪. 165 / 16 :‬‬
‫)‪ (127‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﺘﺤﺭﻴﺭ ﻭﺍﻟﺘﻨﻭﻴﺭ ‪. 165 / 16 :‬‬
‫)‪ (128‬ﻤﻌﺎﻨﻲ ﺍﻟﻘﺭﺁﻥ ﻭﺇﻋﺭﺍﺒﻪ ‪. 282 / 3 :‬‬
‫)‪ (129‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﺘﺤﺭﻴﺭ ﻭﺍﻟﺘﻨﻭﻴﺭ ‪ 165 / 16 :‬ـ ‪ 167‬؛ ﻭﺇﻋﺭﺍﺏ ﺍﻟﻘﺭﺁﻥ ﻭﺒﻴﺎﻨﻪ‪150/6:‬‬
‫)‪ (130‬ﻴﻨﻅﺭ ‪ :‬ﺇﺭﺸﺎﺩ ﺍﻟﻌﻘل ﺍﻟﺴﻠﻴﻡ ‪. 259 / 4 :‬‬
‫)‪ (131‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﻜﺸﺎﻑ ‪. 39 / 4 :‬‬
‫)‪ (132‬ﻴﻨﻅﺭ ‪ :‬ﻤﻔﺎﺘﻴﺢ ﺍﻟﻐﻴﺏ ‪ 48/29 :‬؛ ﺃﻨﻭﺍﺭ ﺍﻟﺘﻨﺯﻴل ‪ 268 / 5 :‬؛ ﺍﻟﺠﺎﻤﻊ ﻷﺤﻜﺎﻡ ﺍﻟﻘﺭﺁﻥ ‪. 123 / 17 :‬‬
‫‪.‬‬ ‫)‪ (133‬ﻴﻨﻅﺭ ‪:‬ﺍﻟﻭﺠﻴﺯ ﻓﻲ ﺘﻔﺴﻴﺭﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺯﻴﺯ‪1048:‬‬
‫)‪ (134‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﺘﺤﺭﻴﺭ ﻭﺍﻟﺘﻨﻭﻴﺭ ‪. 200 / 27 :‬‬
‫)‪ (135‬ﻤﻌﺎﻨﻲ ﺍﻷﺒﻨﻴﺔ ‪. 10 :‬‬
‫)‪ (136‬ﻴﻨﻅﺭ ‪ :‬ﺍﺭﺸﺎﺩ ﺍﻟﻌﻘل ﺍﻟﺴﻠﻴﻡ ‪. 169 / 6 :‬‬
‫)‪ (137‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﺠﺎﻤﻊ ﻷﺤﻜﺎﻡ ﺍﻟﻘﺭﺁﻥ ‪. 199 / 14 :‬‬
‫)‪ (138‬ﻡ ‪ .‬ﻥ ‪.‬‬
‫)‪ (139‬ﻴﻨﻅﺭ ‪ :‬ﺍﺼﻼﺡ ﺍﻟﻭﺠﻭﻩ ﻭﺍﻟﻨﻅﺎﺌﺭ ‪ 304 :‬؛ ﻭﺒﺼﺎﺌﺭ ﺫﻭﻱ ﺍﻟﺘﻤﻴﻴﺯ ‪. 214 / 2 :‬‬
‫)‪ (140‬ﺃﻨﻭﺍﺭ ﺍﻟﺘﻨﺯﻴل ‪. 379 / 4 :‬‬
‫)‪ (141‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﺘﺤﺭﻴﺭ ﻭﺍﻟﺘﻨﻭﻴﺭ ‪. 35 / 22 :‬‬
‫)‪ (142‬ﻴﻨﻅﺭ ‪ :‬ﺍﺭﺸﺎﺩ ﺍﻟﻌﻘل ﺍﻟﺴﻠﻴﻡ ‪. 230 / 5 :‬‬
‫)‪ (143‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﺠﺎﻤﻊ ﻷﺤﻜﺎﻡ ﺍﻟﻘﺭﺁﻥ ‪. 199 / 14 :‬‬
‫)‪ (144‬ﻴﻨﻅﺭ ‪ :‬ﻤﻌﺎﻨﻲ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻋﺭﺍﺒﻪ ‪. 175 / 4 :‬‬
‫)‪ (145‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﺠﺎﻤﻊ ﻷﺤﻜﺎﻡ ﺍﻟﻘﺭﺁﻥ ‪. 199 / 14 :‬‬
‫)‪ (146‬ﻴﻨﻅﺭ ﺃﻴﻀﹰﺎ ‪ :‬ﺴﻭﺭﺓ ﺍﻟﻨﻤل ‪ ،‬ﺍﻵﻴﺔ ‪ ، 63 :‬ﺴﻭﺭﺓ ﺍﻟﺭﻭﻡ ‪ ،‬ﺍﻵﻴﺔ ‪. 46 :‬‬
‫)‪ (147‬ﻴﻨﻅﺭ ‪ :‬ﻤﻔﺎﺘﻴﺢ ﺍﻟﻐﻴﺏ ‪. 112 / 14 :‬‬
‫)‪ (148‬ﻴﻨﻅﺭ ‪ :‬ﺍﻟﺴﺒﻌﺔ ﻓﻲ ﺍﻟﻘﺭﺍﺀﺍﺕ ‪. 283 / 1 :‬‬
‫)‪ (149‬ﺍﻟﻜﺸﺎﻑ ‪. 83 / 2 :‬‬
‫)‪ (150‬ﺍﻟﺘﺤﺭﻴﺭ ﻭﺍﻟﺘﻨﻭﻴﺭ ‪ 179 / 8 :‬ـ ‪. 180‬‬
‫)‪ (151‬ﻴﻨﻅﺭ ‪ :‬ﺍﺭﺸﺎﺩ ﺍﻟﻌﻘل ﺍﻟﺴﻠﻴﻡ ‪. 499 / 2 :‬‬
‫)‪ (152‬ﻡ ‪ .‬ﻥ ‪. 500 / 2 :‬‬
‫)‪ (153‬ﺍﻟﻜﺸﺎﻑ ‪. 83 / 2 :‬‬
‫)‪ (154‬ﺍﻟﻔﺭﻭﻕ ﺍﻟﻠﻐﻭﻴﺔ ‪ ،‬ﺹ ‪. 318‬‬

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‫‪165‬‬
 ‫ﻜﺭﻴﻡ ﺫﻨﻭﻥ ﺩﺍﻭﺩ‬

‫)‪ (155‬ﻴﻨﻅﺭ ﻋﻠﻰ ﺴﺒﻴل ﺍﻟﻤﺜﺎل ‪:‬ﺴﻭﺭﺓ ﺍﻻﻋﺭﺍﻑ‪,‬ﺍﻻﻴﺔ‪,33:‬ﺴﻭﺭﺓ ﻫﻭﺩ‪,‬ﺍﻻﻴﺔ‪,52:‬ﺴﻭﺭﺓ ﺍﻟﻘﻤﺭ‪,‬ﺍﻻﻴﺔ‪19:‬‬

‫)‪ (156‬ﻴﻨﻅﺭ ‪ :‬ﻜﺸﻑ ﺍﻟﻤﻌﺎﻨﻲ ‪ 109 :‬؛ ﻤﻼﻙ ﺍﻟﺘﺄﻭﻴل ‪. 170 :‬‬
‫)‪ (157‬ﻴﻨﻅﺭ ‪ :‬ﺩﺭﺓ ﺍﻟﺘﺄﻭﻴل ‪ 171 :‬؛ ﻜﺸﻑ ﺍﻟﻤﻌﺎﻨﻲ ‪. 109 :‬‬
‫)‪ (158‬ﻴﻨﻅﺭ ‪ :‬ﺩﺭﺓ ﺍﻟﺘﻨﺯﻴل ‪ 171 ،‬؛ ﻭﺍﻟﺒﺭﻫﺎﻥ ﻓﻲ ﻤﺘﺸﺎﺒﻪ ﺍﻟﻘﺭﺁﻥ ‪. 178 :‬‬
‫)‪ (159‬ﻴﻨﻅﺭ ‪ :‬ﺩﺭﺓ ﺍﻟﺘﻨﺯﻴل ‪. 171 :‬‬
‫)‪ (160‬ﻤﻼﻙ ﺍﻟﺘﺄﻭﻴل ‪. 565 / 1 :‬‬

‫ﺍﻟﻤﺼﺎﺩﺭ ﻭﺍﻟﻤﺭﺍﺠﻊ‬
‫‪ 1‬ـ ﺃﺤﻜﺎﻡ ﺍﻟﻘﺭﺁﻥ ‪ :‬ﺃﺒﻭ ﺒﻜﺭ ﺃﺤﻤﺩ ﺒﻥ ﻋﻠﻲ ﺍﻟﺭﺍﺯﻱ ﺍﻟﺠﺼﺎﺹ ‪ ،‬ﺘﺤﻘﻴﻕ ‪ :‬ﻤﺤﻤـﺩ ﺍﻟـﺼﺎﺩﻕ‬
‫ﻗﻤﺤﺎﻭﻱ ‪ ،‬ﺩﺍﺭ ﺍﺤﻴﺎﺀ ﺍﻟﺘﺭﺍﺙ ﺍﻟﻌﺭﺒﻲ ـ ﺒﻴﺭﻭﺕ ‪ 1405 ،‬ﻫـ ‪.‬‬

‫‪ 2‬ـ ﺃﺩﺏ ﺍﻟﻜﺎﺘﺏ ‪ :‬ﺍﺒﻥ ﻗﺘﻴﺒﺔ ) ﺕ ‪ 276‬ﻫـ ( ‪ ،‬ﺘﺤﻘﻴﻕ ‪ :‬ﻤﺤﻤﺩ ﻤﺤﻴﻲ ﺍﻟﺩﻴﻥ ﻋﺒـﺩ ﺍﻟﺤﻤﻴـﺩ ‪،‬‬
‫ﻁ ‪ ، 2‬ﻤﻁﺒﻌﺔ ﺍﻟﺴﻌﺎﺩﺓ ‪ ،‬ﺍﻟﻤﻜﺘﺒﺔ ﺍﻟﺘﺠﺎﺭﻴﺔ ﺍﻟﻜﺒﺭﻯ ـ ﻤﺼﺭ ‪ 1382 ،‬ﻫـ = ‪ 1963‬ﻡ ‪.‬‬

‫‪ 3‬ـ ﺍﺭﺸﺎﺩ ﺍﻟﻌﻘل ﺍﻟﺴﻠﻴﻡ ﺇﻟﻰ ﻤﺯﺍﻴﺎ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ‪ :‬ﺃﺒﻭ ﺍﻟﺴﻌﻭﺩ ﻤﺤﻤﺩ ﺒﻥ ﻤﺤﻤـﺩ ﺍﻟﻌﻤـﺎﺩﻱ‬
‫) ﺕ ‪ 982‬ﻫـ ( ‪ ،‬ﻁ ‪ ، 1‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ ‪ ،‬ﺒﻴـﺭﻭﺕ ـ ﻟﺒﻨـﺎﻥ ‪ 1419 ،‬ﻫــ =‬
‫‪ 1999‬ﻡ ‪.‬‬

‫‪ 4‬ـ ﺍﺭﺸﺎﺩ ﺍﻟﻔﺤﻭل ﺇﻟﻰ ﺘﺤﻘﻴﻕ ﺍﻟﺤﻕ ﻤﻥ ﻋﻠﻡ ﺍﻷﺼﻭل ‪ :‬ﺍﻹﻤﺎﻡ ﻤﺤﻤﺩ ﺒﻥ ﻋﻠـﻲ ﺍﻟـﺸﻭﻜﺎﻨﻲ‬
‫) ﺕ ‪ 1250‬ﻫـ ( ‪ ،‬ﺘﺤﻘﻴﻕ ‪ :‬ﺃﺤﻤﺩ ﻋﺯﻭ ﻋﻨﺎﻴﺔ ‪ ،‬ﻁ ‪ ، 1‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺭﺒﻲ ‪ ،‬ﺒﻴـﺭﻭﺕ‬
‫ـ ﻟﺒﻨﺎﻥ ‪ 1419 ،‬ﻫـ = ‪ 1999‬ﻡ ‪.‬‬

‫‪ 5‬ـ ﺍﺼﻼﺡ ﺍﻟﻭﺠﻭﻩ ﻭﺍﻟﻨﻅﺎﺌﺭ ﻓـﻲ ﺍﻟﻘـﺭﺁﻥ ﺍﻟﻜـﺭﻴﻡ ‪ :‬ﺍﻟﺤـﺴﻴﻥ ﺒـﻥ ﻤﺤﻤـﺩ ﺍﻟـﺩﺍﻤﻐﺎﻨﻲ‬
‫) ﺕ ‪ 478‬ﻫـ ( ‪ ،‬ﺘﺤﻘﻴﻕ ‪ :‬ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺴﻴﺩ ﺍﻷﻫل ‪ ،‬ﺩﺍﺭ ﺍﻟﻌﻠﻡ ﻟﻠﻤﻼﻴﻴﻥ ‪ ،‬ﺒﻴـﺭﻭﺕ ـ‬
‫ﻟﺒﻨﺎﻥ ‪ ،‬ﻁ ‪. 1977 ، 2‬‬

‫‪ 6‬ـ ﺍﻷﺼﻭل ﺩﺭﺍﺴﺔ ﺍﺒﻴﺴﺘﻴﻤﻭﻟﻭﺠﻴﺔ ﻟﻠﻔﻜﺭ ﺍﻟﻠﻐﻭﻱ ﻋﻨﺩ ﺍﻟﻌﺭﺏ ‪ :‬ﺍﻟﺩﻜﺘﻭﺭ ﺘﻤﺎﻡ ﺤـﺴﺎﻥ ‪ ،‬ﺩﺍﺭ‬
‫ﺍﻟﺸﺅﻭﻥ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﻟﻌﺎﻤﺔ ‪ ،‬ﺒﻐﺩﺍﺩ ‪ 1988 ،‬ﻡ ‪.‬‬

‫‪ 7‬ـ ﺃﻀﻭﺍﺀ ﺍﻟﺒﻴﺎﻥ ﻓﻲ ﺍﻴﻀﺎﺡ ﺍﻟﻘﺭﺁﻥ ﺒﺎﻟﻘﺭﺁﻥ ‪ :‬ﻤﺤﻤـﺩ ﺍﻷﻤـﻴﻥ ﺒـﻥ ﻤﺤﻤـﺩ ﺍﻟـﺸﻨﻘﻴﻁﻲ‬
‫) ﺕ ‪ 1914‬ﻡ ( ‪ ،‬ﺘﺤﻘﻴﻕ ‪ :‬ﺍﻟﺸﻴﺦ ﺼﻼﺡ ﺍﻟﺩﻴﻥ ﺍﻟﻌﻼﻴﻠﻲ ‪ ،‬ﻁ ‪ ، 1‬ﺩﺍﺭ ﺍﺤﻴـﺎﺀ ﺍﻟﺘـﺭﺍﺙ‬
‫ﺍﻟﻌﺭﺒﻲ ‪ ،‬ﺒﻴﺭﻭﺕ ـ ‪ 1417 ،‬ﻫـ = ‪ 1996‬ﻡ ‪.‬‬

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 ‫ﺍﻟﺒﻌﺙ ﻭﺍﻹﺭﺴﺎل ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺩﺭﺍﺴﺔ ﺩﻻﻟﻴﺔ‬

‫‪ 8‬ـ ﺍﻋﺭﺍﺏ ﺍﻟﻘﺭﺁﻥ ‪ :‬ﺃﺒﻭ ﺠﻌﻔﺭ ﺍﻟﻨﺤﺎﺱ ) ﺕ ‪ 338‬ﻫـ ( ‪ ،‬ﺘﺤﻘﻴﻕ ‪ :‬ﺍﻟﺩﻜﺘﻭﺭ ﺯﻫﻴﺭ ﻏـﺎﺯﻱ‬
‫ﺯﺍﻫﺩ ‪ ،‬ﻤﻁﺒﻌﺔ ﺍﻟﻌﺎﻨﻲ ـ ﺒﻐﺩﺍﺩ ‪ 1397 ،‬ﻫـ = ‪ 1977‬ﻡ ‪.‬‬

‫‪ 9‬ـ ﺍﻋﺭﺍﺏ ﺍﻟﻘﺭﺁﻥ ﻭﺒﻴﺎﻨﻪ ‪ :‬ﻤﺤﻴﻲ ﺍﻟﺩﻴﻥ ﺍﻟﺩﺭﻭﻴﺵ ‪ ،‬ﻁ ‪ ، 7‬ﺩﺍﺭ ﺍﻻﺭﺸﺎﺩ ﻟﻠﺸﺅﻭﻥ ﺍﻟﺠﺎﻤﻌﻴﺔ ‪،‬‬
‫ﺤﻤﺹ ـ ﺴﻭﺭﻴﺎ ‪ 1423 ،‬ﻫـ = ‪ 2002‬ﻡ ‪.‬‬

‫‪ 10‬ـ ﺃﻨﻭﺍﺭ ﺍﻟﺘﻨﺯﻴل ﻭﺃﺴﺭﺍﺭ ﺍﻟﺘﺄﻭﻴل ﺍﻟﻤﺴﻤﻰ ) ﺘﻔﺴﻴﺭ ﺍﻟﺒﻴﻀﺎﻭﻱ ( ‪ :‬ﻨﺎﺼﺭ ﺍﻟﺩﻴﻥ ﻋﺒـﺩ ﺍﷲ‬
‫ﺍﺒﻥ ﻋﻤﺭ ﺒﻥ ﻤﺤﻤﺩ ﺍﻟﺸﻴﺭﺍﺯﻱ ﺍﻟﺒﻴﻀﺎﻭﻱ ) ﺕ ‪ 791‬ﻫـ ( ‪ ،‬ﺘﺤﻘﻴﻕ ‪ :‬ﺍﻟﺸﻴﺦ ﻋﺒﺩ ﺍﻟﻘﺎﺩﺭ‬
‫ﻋﺭﻓﺎﻥ ﺍﻟﻌﺸﺎ ﺤﺴﻭﻨﺔ ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ ‪ ،‬ﺒﻴﺭﻭﺕ ـ ﻟﺒﻨﺎﻥ ‪ 1416 ،‬ﻫــ =‬
‫‪ 1996‬ﻡ ‪.‬‬

‫‪ 11‬ـ ﺍﻹﻴﻀﺎﺡ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﺒﻼﻏﺔ ‪ :‬ﺠﻼل ﺍﻟﺩﻴﻥ ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺍﻟﺨﻁﻴـﺏ ﺍﻟﻘﺯﻭﻴﻨـﻲ‬
‫) ﺕ ‪ 739‬ﻫـ ( ‪ ،‬ﺘﺤﻘﻴﻕ ‪ :‬ﺍﻟﺩﻜﺘﻭﺭ ﻋﺒﺩ ﺍﻟﻤﻨﻌﻡ ﺨﻔﺎﺠﻲ ‪ ،‬ﻁ ‪ ، 5‬ﺒﻴﺭﻭﺕ ـ ﻟﺒﻨـﺎﻥ ‪،‬‬
‫‪ 1401‬ﻫـ = ‪ 1980‬ﻡ ‪.‬‬

‫‪ 12‬ـ ﺍﻟﺒﺤﺭ ﺍﻟﻤﺤﻴﻁ ‪ :‬ﺃﺒﻭ ﺤﻴﺎﻥ ﺍﻷﻨﺩﻟﺴﻲ ) ﺕ ‪ 745‬ﻫـ ( ‪ ،‬ﺘﺤﻘﻴﻕ ‪ :‬ﺼﺩﻗﻲ ﻤﺤﻤﺩ ﺠﻤﻴـل‬
‫ﻭﻋﺭﻓﺎﻥ ﺍﻟﻌﺸﺎ ﺤﺴﻭﻨﺔ ‪ ،‬ﻭﺯﻫﻴﺭ ﺠﻌﻴﺩ ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ‪ ،‬ﺒﻴﺭﻭﺕ ـ ﻟﺒﻨﺎﻥ ‪،‬‬
‫‪ 1412‬ﻫـ = ‪ 1992‬ﻡ ‪.‬‬

‫‪ 13‬ـ ﺍﻟﺒﺭﻫﺎﻥ ﻓﻲ ﻤﺘﺸﺎﺒﻪ ﺍﻟﻘﺭﺁﻥ ‪ :‬ﺍﻷﻤﺎﻡ ﻤﺤﻤﻭﺩ ﺒﻥ ﺤﻤﺯﺓ ﺒﻥ ﻨﺼﺭ ﺍﻟﻜﺭﻤـﺎﻨﻲ ) ﺕ ﺒﻌـﺩ‬
‫‪ 500‬ﻫـ ( ‪ ،‬ﺘﺤﻘﻴﻕ ‪ :‬ﺃﺤﻤﺩ ﻋـﺯ ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﷲ ‪ ،‬ﻁ ‪ ، 2‬ﺩﺍﺭ ﺍﻟﻭﻓﺎﺀ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ‬
‫ـ ﻤﺼﺭ ‪ 1418 ،‬ﻫـ = ‪ 1998‬ﻡ ‪.‬‬

‫‪ 14‬ـ ﺒﺼﺎﺌﺭ ﺫﻭﻱ ﺍﻟﺘﻤﻴﻴﺯ ﻓﻲ ﻟﻁﺎﺌﻑ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺯﻴﺯ ‪ :‬ﻤﺠـﺩ ﺍﻟـﺩﻴﻥ ﻤﺤﻤـﺩ ﺒـﻥ ﻴﻌﻘـﻭﺏ‬
‫ﺍﻟﻔﻴﺭﻭﺯﺁﺒﺎﺩﻱ ) ﺕ ‪ 817‬ﻫـ ( ‪ ،‬ﺘﺤﻘﻴﻕ ‪ :‬ﺍﻷﺴﺘﺎﺫ ﻤﺤﻤﺩ ﻋﻠﻲ ﺍﻟﻨﺠﺎﺭ ‪ ،‬ﻟﺠﻨـﺔ ﺇﺤﻴـﺎﺀ‬
‫ﺍﻟﺘﺭﺍﺙ ﺍﻻﺴﻼﻤﻲ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪ 1387 ،‬ﻫـ ‪.‬‬

‫‪ 15‬ـ ﺍﻟﺘﺒﻴﺎﻥ ﻓﻲ ﺇﻋﺭﺍﺏ ﺍﻟﻘﺭﺁﻥ ‪ :‬ﺃﺒﻭ ﺍﻟﺒﻘﺎﺀ ﺍﻟﻌﻜﺒﺭﻱ ) ﺕ ‪ 616‬ﻫــ ( ‪ ،‬ﺘﺤﻘﻴـﻕ ‪ :‬ﻋﻠـﻲ‬
‫ﻤﺤﻤﺩ ﺍﻟﺒﺠﺎﻭﻱ ‪ ،‬ﻤﻁﺒﻌﺔ ﺍﻟﺒﺎﺒﻲ ﺍﻟﺤﻠﺒﻲ ‪ 1976 ،‬ﻡ ‪.‬‬

‫‪ 16‬ـ ﺘﺤﺭﻴﺭ ﺍﻷﻟﻔﺎﻅ ‪ :‬ﻴﺤﻴﻰ ﺒﻥ ﺸﺭﻑ ﺒﻥ ﻤﺭﻱ ﺍﻟﻨﻭﻭﻱ ‪ ،‬ﺘﺤﻘﻴﻕ ‪ :‬ﻋﺒﺩ ﺍﻟﻐﻨﻲ ﺍﻟﺩﻗﺭ‪ ،‬ﻁ ‪، 1‬‬
‫ﺩﺍﺭ ﺍﻟﻘﻠﻡ ‪ ،‬ﺩﻤﺸﻕ ‪ 1408 ،‬ﻡ ‪.‬‬

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 ‫ﻜﺭﻴﻡ ﺫﻨﻭﻥ ﺩﺍﻭﺩ‬

‫‪ 17‬ـ ﺍﻟﺘﺤﺭﻴﺭ ﻭﺍﻟﺘﻨﻭﻴﺭ ‪ :‬ﻤﺤﻤﺩ ﺍﻟﻁﺎﻫﺭ ﺒﻥ ﻋﺎﺸﻭﺭ ) ﺕ ‪ 1973‬ﻡ ( ‪ ،‬ﺍﻟﺩﺍﺭ ﺍﻟﺘﻭﻨﺴﻴﺔ ﻟﻠﻨﺸﺭ‪،‬‬
‫)ﺩ‪.‬ﺕ(‪.‬‬

‫‪ 18‬ـ ﺍﻟﺘﻌﺭﻴﻔﺎﺕ ‪ :‬ﺍﻟﺸﺭﻴﻑ ﺍﻟﺠﺭﺠﺎﻨﻲ ) ﺕ ‪ 816‬ﻫـ ( ‪ ،‬ﺩﺍﺭ ﺍﻟـﺸﺅﻭﻥ ﺍﻟﺜﻘﺎﻓﻴـﺔ ﺍﻟﻌﺎﻤـﺔ ‪،‬‬
‫‪ 1986‬ﻡ ‪.‬‬

‫‪ 19‬ـ ﺍﻟﺠﺎﻤﻊ ﻷﺤﻜﺎﻡ ﺍﻟﻘﺭﺁﻥ ‪ :‬ﻤﺤﻤﺩ ﺒﻥ ﺃﺤﻤﺩ ﺍﻷﻨـﺼﺎﺭﻱ ﺍﻟﻘﺭﻁﺒـﻲ ) ﺕ ‪ 671‬ﻫــ ( ‪،‬‬
‫ﺘﺤﻘﻴﻕ ‪ :‬ﺴﺎﻟﻡ ﻤﺼﻁﻔﻰ ﺍﻟﺒﺩﺭﻱ ‪ ،‬ﺒﻴﺭﻭﺕ ـ ﻟﺒﻨﺎﻥ ‪ 2000 ،‬ﻡ ‪.‬‬

‫‪ 20‬ـ ﺩﺭﺓ ﺍﻟﺘﻨﺯﻴل ﻭﻏﺭﺓ ﺍﻟﺘﺄﻭﻴل ﻓﻲ ﺒﻴﺎﻥ ﺍﻵﻴﺎﺕ ﺍﻟﻤﺘـﺸﺎﺒﻬﺎﺕ ﻓـﻲ ﻜﺘـﺎﺏ ﺍﷲ ﺍﻟﻌﺯﻴـﺯ ‪:‬‬
‫ﺍﻟﺨﻁﻴﺏ ﺍﻻﺴﻜﺎﻓﻲ ) ﺕ ‪ 420‬ﻫـ ( ‪ ،‬ﻁ ‪ ، 1‬ﻤﻨﺸﻭﺭﺍﺕ ﺍﻵﻓﺎﻕ ﺍﻟﺠﺩﻴﺩﺓ ‪ ،‬ﺒﻴـﺭﻭﺕ ‪،‬‬
‫‪ 1393‬ﻫـ = ‪ 1973‬ﻡ ‪.‬‬

‫‪ 21‬ـ ﺍﻟﺩ‪‬ﺭ ﺍﻟﻤﺼﻭﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻜﻨﻭﻥ ‪ :‬ﺍﻹﻤﺎﻡ ﺸﻬﺎﺏ ﺍﻟﺩﻴﻥ ﺃﺒﻭ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻤﻌـﺭﻭﻑ‬
‫ﺒﺎﻟﺴﻤﻴﻥ ﺍﻟﺤﻠﺒﻲ ‪ ،‬ﺘﺤﻘﻴﻕ ‪ :‬ﺍﻟﺸﻴﺦ ﻋﻠﻲ ﻤﺤﻤﺩ ﻤﻌﻭﺽ ‪ ،‬ﺍﻟـﺸﻴﺦ ﻋـﺎﺩل ﺃﺤﻤـﺩ ﻋﺒـﺩ‬
‫ﺍﻟﻤﻭﺠﻭﺩ ‪ ،‬ﻭﺍﻟﺩﻜﺘﻭﺭ ﺠﺎﺩ ﻤﺨﻠﻭﻑ ﺠﺎﺩ ‪ ،‬ﻭﺍﻟﺩﻜﺘﻭﺭ ﺯﻜﺭﻴﺎ ﻋﺒﺩ ﺍﻟﻤﺠﻴﺩ ﺍﻟﻨﻭﺘﻲ ‪ ،‬ﻁ ‪، 1‬‬
‫ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ ‪ ،‬ﺒﻴﺭﻭﺕ ـ ﻟﺒﻨﺎﻥ ‪ 1414 ،‬ﻫـ = ‪ 1994‬ﻡ ‪.‬‬

‫‪ 22‬ـ ﺭﻭﺡ ﺍﻟﻤﻌﺎﻨﻲ ﻓﻲ ﺘﻔﺴﻴﺭ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻌﻅﻴﻡ ﻭﺍﻟﺴﺒﻊ ﺍﻟﻤﺜﺎﻨﻲ ‪ :‬ﺃﺒﻭ ﺍﻟﺜﻨـﺎﺀ ﺸـﻬﺎﺏ ﺍﻟـﺩﻴﻥ‬
‫ﻤﺤﻤﻭﺩ ﺒﻥ ﻋﻤﺭ ﺍﻵﻟﻭﺴﻲ ) ﺕ ‪ 1270‬ﻫـ ( ‪ ،‬ﻁ ‪ ، 2‬ﺩﺍﺭ ﺍﺤﻴﺎﺀ ﺍﻟﺘـﺭﺍﺙ ﺍﻟﻌﺭﺒـﻲ ‪،‬‬
‫ﺒﻴﺭﻭﺕ ـ ﻟﺒﻨﺎﻥ ) ﺩ ‪ .‬ﺕ ( ‪.‬‬

‫‪ 23‬ـ ﺍﻟﺴﺒﻌﺔ ﻓﻲ ﺍﻟﻘﺭﺍﺀﺍﺕ ‪ :‬ﺍﺒﻥ ﻤﺠﺎﻫﺩ ‪ ،‬ﺃﺒﻭ ﺒﻜﺭ ﺃﺤﻤﺩ ﺒﻥ ﻤﻭﺴﻰ ﺒـﻥ ﺍﻟﻌﺒـﺎﺱ ﺍﻟﺘﻤﻴﻤـﻲ‬
‫) ﺕ ‪324‬ﻫـ ( ‪ ،‬ﺘﺤﻘﻴﻕ ‪ :‬ﺍﻟﺩﻜﺘﻭﺭ ﺸﻭﻗﻲ ﻀﻴﻑ ‪ ،‬ﻁ ‪ ،2‬ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ ـ ﺍﻟﻘﺎﻫﺭﺓ ‪،‬‬
‫‪ 1980‬ﻡ ‪.‬‬

‫‪ 24‬ـ ﺼﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ :‬ﺃﺒﻭ ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺒﻥ ﺍﺴﻤﺎﻋﻴل ﺍﻟﺒﺨـﺎﺭﻱ ) ﺕ ‪ 256‬ﻫــ ( ‪ ،‬ﺩﺍﺭ‬
‫ﺍﻟﻔﻜﺭ ـ ﺒﻴﺭﻭﺕ ‪ 1986 ،‬ﻡ ‪.‬‬

‫‪ 25‬ـ ﻋﻤﺩﺓ ﺍﻟﻘﺎﺭﺉ ﻓﻲ ﺸﺭﺡ ﺼﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ :‬ﻟﻸﻤﺎﻡ ﺒﺩﺭ ﺍﻟﺩﻴﻥ ﺃﺒـﻲ ﻤﺤﻤـﺩ ﺍﻟﻤﻌـﺭﻭﻑ‬
‫ﺒﺎﻟﺒﺩﺭ ﺍﻟﻌﻴﻨﻲ ) ﺕ ‪ 855‬ﻫـ ( ‪ ،‬ﺘﺤﻘﻴﻕ ‪ :‬ﻤﺠﻤﻭﻋﺔ ﻤـﻥ ﺍﻟﻌﻠﻤـﺎﺀ ‪ ،‬ﺍﺩﺍﺭﺓ ﺍﻟﻁﺒﺎﻋـﺔ‬
‫ﺍﻟﻤﻨﻴﺭﻴﺔ ‪ ،‬ﺒﻴﺭﻭﺕ ‪ ) ،‬ﺩ ‪ .‬ﺕ ( ‪.‬‬

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 ‫ﺍﻟﺒﻌﺙ ﻭﺍﻹﺭﺴﺎل ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺩﺭﺍﺴﺔ ﺩﻻﻟﻴﺔ‬

‫‪ 26‬ـ ﺍﻟﻌﻴﻥ ‪ :‬ﺍﻟﺨﻠﻴل ﺒﻥ ﺃﺤﻤﺩ ﺍﻟﻔﺭﺍﻫﻴﺩﻱ ) ﺕ ‪ 175‬ﻫــ ( ‪ ،‬ﺘﺤﻘﻴـﻕ ‪ :‬ﺍﻟـﺩﻜﺘﻭﺭ ﻤﻬـﺩﻱ‬

‫ﺍﻟﻤﺨﺯﻭﻤﻲ ‪ ،‬ﻭﺍﻟﺩﻜﺘﻭﺭ ﺍﺒﺭﺍﻫﻴﻡ ﺍﻟﺴﺎﻤﺭﺍﺌﻲ ‪ ،‬ﻤﻨـﺸﻭﺭﺍﺕ ﻭﺯﺍﺭﺓ ﺍﻟﺜﻘﺎﻓـﺔ ﻭﺍﻻﻋـﻼﻡ ‪،‬‬
‫‪ 1980‬ـ ‪ 1985‬ﻡ ‪.‬‬

‫‪ 27‬ـ ﻓﻴﺽ ﺍﻟﻘﺩﻴﺭ ﺸﺭﺡ ﺍﻟﺠﺎﻤﻊ ﺍﻟﺼﻐﻴﺭ ‪ :‬ﻋﺒﺩ ﺍﻟﺭﺅﻭﻑ ﺍﻟﻤﻨﺎﻭﻱ ‪ ،‬ﻁ ‪ ، 1‬ﺍﻟﻤﻜﺘﺒﺔ ﺍﻟﺘﺠﺎﺭﻴﺔ‬
‫ﺍﻟﻜﺒﺭﻯ ـ ﻤﺼﺭ ‪ 1356 ،‬ﻫـ ‪.‬‬

‫‪ 28‬ـ ﺍﻟﻔﺭﻭﻕ ﺍﻟﻠﻐﻭﻴﺔ ‪ :‬ﺃﺒﻭ ﻫﻼل ﺍﻟﻌﺴﻜﺭﻱ ﺍﻟﺤﺴﻥ ﺒﻥ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺴﻬل ‪ ،‬ﺘﺤﻘﻴﻕ ‪ :‬ﺍﻟﺩﻜﺘﻭﺭ‬
‫ﺃﺤﻤﺩ ﺴﻠﻴﻡ ﺍﻟﺤﻤﺼﻲ ‪ ،‬ﻁ ‪ ، 1‬ﺠﺭﺱ ﺒﺭﺱ ‪ ،‬ﻁـﺭﺍﺒﻠﺱ ـ ﻟﺒﻨـﺎﻥ ‪ 1415 ،‬ﻫــ =‬
‫‪ 1994‬ﻡ ‪.‬‬

‫‪ 29‬ـ ﺍﻟﻜﺸﺎﻑ ﻋﻥ ﺤﻘﺎﺌﻕ ﺍﻟﺘﻨﺯﻴل ﻭﻋﻴﻭﻥ ﺍﻷﻗﺎﻭﻴل ﻤـﻥ ﻭﺠـﻭﻩ ﺍﻟﺘﺄﻭﻴـل ‪ :‬ﺍﻟﺯﻤﺨـﺸﺭﻱ‬
‫) ﺕ ‪ 538‬ﻫـ ( ‪ ،‬ﺍﻨﺘﺸﺎﺭﺍﺕ ﺁﻓﺘﺎﺏ ـ ﻁﻬﺭﺍﻥ ‪ ) ،‬ﺩ ‪ .‬ﺕ ( ‪.‬‬

‫‪ 30‬ـ ﻜﺸﻑ ﺍﻟﻤﻌﺎﻨﻲ ﻓﻲ ﻤﺘﺸﺎﺒﻪ ﺍﻟﻤﺜﺎﻨﻲ ‪ :‬ﺒﺩﺭ ﺍﻟﺩﻴﻥ ﺒﻥ ﺠﻤﺎﻋﺔ ) ﺕ ‪733‬ﻫـ ( ‪ ،‬ﺘﺤﻘﻴﻕ ‪:‬‬
‫ﺩﻜﺘﻭﺭ ﻤﺤﻤﺩ ﻤﺤﻤﺩ ﺩﺍﻭﺩ ‪ ،‬ﻁ ‪ ،1‬ﺩﺍﺭ ﺍﻟﻤﻨﺎﺭ ﻟﻠﻨﺸﺭ ﻭﺍﻟﺘﻭﺯﻴﻊ ‪1418 ،‬ﻫـ = ‪1998‬ﻡ ‪.‬‬

‫‪ 31‬ـ ﻟﺴﺎﻥ ﺍﻟﻌﺭﺏ ‪ :‬ﺍﺒﻥ ﻤﻨﻅﻭﺭ ) ﺕ ‪ 711‬ﻫـ ( ‪ ،‬ﺩﺍﺭ ﺼﺎﺩﺭ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ ‪ ،‬ﺒﻴـﺭﻭﺕ‬
‫ـ ﻟﺒﻨﺎﻥ ‪ 1414 ،‬ﻫـ = ‪ 1994‬ﻡ ‪.‬‬

‫‪ 32‬ـ ﻤﺩﺍﺭﻙ ﺍﻟﺘﻨﺯﻴل ﻭﺤﻘﺎﺌﻕ ﺍﻟﺘﺄﻭﻴل ‪ :‬ﺃﺒﻭ ﺍﻟﺒﺭﻜﺎﺕ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺃﺤﻤﺩ ﺒﻥ ﻤﺤﻤـﻭﺩ ﺍﻟﻨـﺴﻔﻲ‬
‫) ﺕ ‪ 710‬ﻫـ ( ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺭﺒﻲ ‪ ،‬ﺒﻴﺭﻭﺕ ـ ﻟﺒﻨﺎﻥ ‪ ) ،‬ﺩ ‪ .‬ﺕ ( ‪.‬‬

‫‪ 33‬ـ ﺍﻟﻤﺴﺘﺩﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﻴﻥ ‪:‬ﺃﺒﻭ ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩ ﺍﷲ ﺍﻟﻨﻴﺴﺎﺒﻭﺭﻱ ) ﺕ‪405‬ﻫـ (‬
‫ﺘﺤﻘﻴﻕ ‪ :‬ﻤﺼﻁﻔﻰ ﻋﺒﺩ ﺍﻟﻘﺎﺩﺭ ﻋﻁﺎ ‪ ،‬ﻁ ‪ ، 2‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ ‪ ،‬ﺒﻴﺭﻭﺕ ـ ﻟﺒﻨـﺎﻥ ‪،‬‬
‫‪ 1422‬ﻫـ = ‪ 2002‬ﻡ ‪.‬‬

‫‪ 34‬ـ ﻤﺴﻨﺩ ﺍﻹﻤﺎﻡ ﺃﺤﻤﺩ ﺒﻥ ﺤﻨﺒل ‪ ،‬ﻤﺅﺴﺴﺔ ﻗﺭﻁﺒﺔ ‪ ،‬ﻤﺼﺭ ـ ﺍﻟﻘﺎﻫﺭﺓ ‪ ) ،‬ﺩ ‪ .‬ﺕ ( ‪.‬‬

‫‪ 35‬ـ ﺍﻟﻤﺼﺒﺎﺡ ﺍﻟﻤﻨﻴﺭ ﻓﻲ ﻏﺭﻴﺏ ﺍﻟﺸﺭﺡ ﺍﻟﻜﺒﻴﺭ ﻟﻠﺭﺍﻓﻌﻲ ‪ :‬ﺃﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ ﺒﻥ ﻋﻠﻲ ﺍﻟﻔﻴﻭﻤﻲ ‪،‬‬
‫ﺍﻟﻤﻜﺘﺒﺔ ﺍﻟﻌﻠﻤﻴﺔ ‪ ،‬ﺒﻴﺭﻭﺕ ـ ﻟﺒﻨﺎﻥ ) ﺩ ‪ .‬ﺕ ( ‪.‬‬

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 ‫ﻜﺭﻴﻡ ﺫﻨﻭﻥ ﺩﺍﻭﺩ‬

‫‪ 36‬ـ ﺍﻟﻤﻁﻭل ﺸﺭﺡ ﺘﻠﺨﻴﺹ ﺍﻟﻤﻔﺘﺎﺡ ‪ :‬ﺍﻟﻌﻼﻤﺔ ﺴﻌﺩ ﺍﻟﺩﻴﻥ ﻤﺴﻌﻭﺩ ﺍﻟﺘﻔﺘﺎﺯﺍﻨﻲ ) ﺕ‪792‬ﻫـ (‬
‫ﺘﺤﻘﻴﻕ ‪ :‬ﺍﺤﻤﺩ ﻋﺯﻭ ﻋﻨﺎﻴﺔ ‪ ،‬ﻁ ‪ ، 1‬ﺩﺍﺭ ﺍﺤﻴﺎﺀ ﺍﻟﺘﺭﺍﺙ ﺍﻟﻌﺭﺒﻲ ‪ ،‬ﺒﻴـﺭﻭﺕ ـ ﻟﺒﻨـﺎﻥ ‪،‬‬
‫‪ 1425‬ﻫـ = ‪ 2004‬ﻡ ‪.‬‬

‫‪ 37‬ـ ﻤﻌﺎﻨﻲ ﺍﻷﺒﻨﻴﺔ ﻓﻲ ﺍﻟﻌﺭﺒﻴﺔ ‪ :‬ﺍﻟﺩﻜﺘﻭﺭ ﻓﺎﻀل ﺼﺎﻟﺢ ﺍﻟﺴﺎﻤﺭﺍﺌﻲ ‪ ،‬ﻁ ‪ ، 1‬ﻨﺸﺭ ‪ :‬ﺠﺎﻤﻌـﺔ‬
‫ﺒﻐﺩﺍﺩ ‪ 1401 ،‬ﻫـ = ‪. 1981‬‬

‫‪ 38‬ـ ﻤﻌﺎﻨﻲ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻋﺭﺍﺒﻪ ‪ :‬ﺃﺒﻭ ﺍﺴﺤﺎﻕ ﺍﻟﺯﺠﺎﺝ ) ﺕ ‪ 311‬ﻫـ ( ‪ ،‬ﺘﺤﻘﻴـﻕ ‪ :‬ﺍﻟـﺩﻜﺘﻭﺭ‬
‫ﻋﺒﺩ ﺍﻟﺠﻠﻴل ﻋﺒﺩﻩ ﺸﻠﺒﻲ ‪ ،‬ﻁ ‪ ، 1‬ﺩﺍﺭ ﺍﻟﺤﺩﻴﺙ ـ ﺍﻟﻘﺎﻫﺭﺓ ‪ 1424 ،‬ﻫـ = ‪ 2004‬ﻡ ‪.‬‬

‫‪ 39‬ـ ﺍﻟﻤﻐﺭﺏ ﻓﻲ ﺘﺭﺘﻴﺏ ﺍﻟﻤﻌﺭﺏ ‪ :‬ﺃﺒﻭ ﺍﻟﻔﺘﺢ ﻨﺎﺼﺭ ﺍﻟﺩﻴﻥ ﺒﻥ ﻋﺒﺩ ﺍﻟﺴﻴﺩ ﺍﻟﻤﻁﺭﺯ ‪ ،‬ﺘﺤﻘﻴـﻕ ‪:‬‬
‫ﻤﺤﻤﻭﺩ ﻓﺎﺨﻭﺭﻱ ‪ ،‬ﻭﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ ﻤﺨﺘﺎﺭ ‪ ،‬ﻁ ‪ ، 1‬ﻤﻜﺘﺒﺔ ﺃﺴﺎﻤﺔ ﺒـﻥ ﺯﻴـﺩ ـ ﺤﻠـﺏ ‪،‬‬
‫‪ 1979‬ﻡ ‪.‬‬

‫‪ 40‬ـ ﻤﻔﺎﺘﻴﺢ ﺍﻟﻐﻴﺏ ‪ :‬ﻓﺨﺭ ﺍﻟﺩﻴﻥ ﺍﻟﺭﺍﺯﻱ ) ﺕ ‪ 606‬ﻫـ ( ‪ ،‬ﻁ ‪ ، 1‬ﻤﻨﺸﻭﺭﺍﺕ ﺩﺍﺭ ﺍﻟﻜﺘـﺏ‬
‫ﺍﻟﻌﻠﻤﻴﺔ ‪ ،‬ﺒﻴﺭﻭﺕ ـ ﻟﺒﻨﺎﻥ ‪ 1421 ،‬ﻫـ = ‪ 2000‬ﻡ ‪.‬‬

‫‪ 41‬ـ ﺍﻟﻤﻔﺭﺩﺍﺕ ﻓﻲ ﻏﺭﻴﺏ ﺍﻟﻘﺭﺁﻥ ‪ :‬ﺍﻟﺤﺴﻴﻥ ﺒﻥ ﻤﺤﻤﺩ ﺍﻟﻤﻌـﺭﻭﻑ ﺒﺎﻟﺭﺍﻏـﺏ ﺍﻷﺼـﻔﻬﺎﻨﻲ‬

‫) ﺕ ‪ 502‬ﻫـ ( ‪ ،‬ﺘﺤﻘﻴﻕ ‪ :‬ﺍﻟﺩﻜﺘﻭﺭ ﻤﺤﻤﺩ ﺃﺤﻤﺩ ﺨﻠﻑ ﺍﷲ ‪ ،‬ﺍﻟﻨﺎﺸﺭ ‪ :‬ﻤﻜﺘﺒﺔ ﺍﻷﻨﺠﻠـﻭ‬
‫ﺍﻟﻤﺼﺭﻴﺔ ‪ ) ،‬ﺩ ‪ .‬ﺕ ( ‪.‬‬

‫‪ 42‬ـ ﻤﻘﺎﻴﻴﺱ ﺍﻟﻠﻐﺔ ‪ :‬ﺃﺒﻭ ﺍﻟﺤﺴﻴﻥ ﺃﺤﻤﺩ ﺒﻥ ﻓﺎﺭﺱ ) ﺕ ‪ 395‬ﻫـ ( ‪ ،‬ﺘﺤﻘﻴﻕ ‪ :‬ﻋﺒﺩ ﺍﻟـﺴﻼﻡ‬
‫ﻤﺤﻤﺩ ﻫﺎﺭﻭﻥ ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ ﻭﺍﻟﺘﻭﺯﻴﻊ ‪ ) ،‬ﺩ ‪ ,‬ﺕ ( ‪.‬‬

‫‪ 43‬ـ ﻤﻼﻙ ﺍﻟﺘﺄﻭﻴل ‪ :‬ﺃﺤﻤﺩ ﺒﻥ ﺍﺒﺭﺍﻫﻴﻡ ﺍﻟﻐﺭﻨﺎﻁﻲ ) ﺕ ‪ 807‬ﻫـ ( ‪ ،‬ﺘﺤﻘﻴﻕ ‪ :‬ﺴﻌﻴﺩ ﺍﻟﻔﻼﺡ ‪،‬‬
‫ﻁ ‪ ، 1‬ﺩﺍﺭ ﺍﻟﻐﺭﺏ ﺍﻻﺴﻼﻤﻲ ‪ ،‬ﺒﻴﺭﻭﺕ ـ ﻟﺒﻨﺎﻥ ‪ 1403 ،‬ﻫـ = ‪ 1983‬ﻡ ‪.‬‬

‫‪ 44‬ـ ﺍﻟﻤﻭﻁﺄ ‪ :‬ﺍﻹﻤﺎﻡ ﻤﺎﻟﻙ ﺒﻥ ﺃﻨﺱ ) ﺕ ‪ 179‬ﻫـ ( ‪ ،‬ﺘﺤﻘﻴﻕ ‪ :‬ﻤﺤﻤﺩ ﻓﺅﺍﺩ ﻋﺒـﺩ ﺍﻟﺒـﺎﻗﻲ ‪،‬‬
‫ﺩﺍﺭ ﺇﺤﻴﺎﺀ ﺍﻟﺘﺭﺍﺙ ﺍﻟﻌﺭﺒﻲ ـ ﻤﺼﺭ ‪ ) ،‬ﺩ ‪ .‬ﺕ ( ‪.‬‬

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