Khashaish lafd 'Asa baina tam wa nagish wa isti'maluha fi al-Qur'an al-karim

‫ﺧﺼﺎﺋﺺ " ﻟﻔﻆ ﻋﺴﻰ" ﺑﲔ ﺍﻟﺘﺎﻡ ﻭﺍﻟﻨﺎﻗﺺ ﻭﺍﺳﺘﻌﻤﺎﳍﺎ‬
‫ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫ﲝﺚ‬
‫ﻣﻘﺪ‪‬ﻡ ﺇﱃ ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﺍﳊﻜﻮﻣﻴﺔ ﺟﺎﻛﺮﺗﺎ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺍﻟﺪﺭﺟﺔ ﺍﳉﺎﻣﻌﻴﺔ ﺍﻷﻭﱄ )‪(S.S‬‬

‫ﺇﻋﺪﺍﺩ‬

‫ﻧﻮﺭﻣﺎﻧﺸﺎﻩ ﻟﺆﻟﺆ ﻓﺮﺩﻭﺱ‬
‫ﺭﻗﻢ ﺍﻟﺘﺴﺠﻴﻞ ‪١٠٧٠٢١٠٠١٤١٠ :‬‬

‫ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍ‪‬ﺎ‬
‫ﺑﻜﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ‬
‫ﲜﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ‬
‫ﺟﺎﻛﺮﺗﺎ‬
‫‪٢٠١١‬ﻡ‪١٤٣٢/‬ﻫـ‬

‫ﺃ‬

‫ﺗﺼﺮﻳﺢ ﺍﻟﺒﺎﺣﺚ‬
‫ﰱ ﻫﺬﻩ ﺍﳌﻨﺎﺳﺒﺔ ﺻﺮﺣﺖ ﺑﺄﻥ‪:‬‬

‫‪ .١‬ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻛﺘﺒﺘﻪ ﺑﻨﻔﺴﻰ ﻟﺘﻜﻤﻠﺔ ﺍﻟﺸﺮﻭﻁ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺍﻟﺪﺭﺟﺔ‬
‫ﺍﳉﺎﻣﻌﻴﺔ ﺍﻷﻭﱃ ﲜﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﲜﺎﻛﺮﺗﺎ‪.‬‬
‫‪ .٢‬ﻛﻞ ﺍﳌﺮﺍﺟﻊ ﺍﻟﱴ ﺍﺳﺘﻌﻤﻠﺘﻬﺎ ﰱ ﻛﺘﺎﺑﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻗﺪ ﻭﺿﻌﺘﻬﺎ ﺣﺴﺐ‬
‫ﺍﻟﻘﺮﺍﺭﺍﺕ ﺍﳌﻮﺟﻮﺩﺓ ﲜﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ‬
‫ﲜﺎﻛﺮﺗﺎ‪.‬‬
‫‪ .٣‬ﺇﺫﺍﻛﺎﻥ ﺍﻟﺒﺤﺚ ﻣﻦ ﻏﲑ ﺇﻋﺪﺍﺩﻯ ﻭﻳﻮﺟﺪ ﻓﻴﻪ ﺍﻧﺘﺤﺎﻝ ﻵﺭﺍﺀ ﺍﻟﻐﲑ ﺩﻭﻥ‬
‫ﺫﻛﺮﻩ ﻓﺄﺳﺘﻌﺪ ﺃﻥ ﺃﺳﺘﻠﻢ ﻛﻞ ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﱴ ﻗﺮﺭ‪‬ﺎ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ‬
‫ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ‪ -‬ﺟﺎﻛﺮﺗﺎ‪.‬‬

‫ﺟﺎﻛﺮﺗﺎ‪ ١٧ ،‬ﻧﻮﻓﻤﱪ‪٢٠١١‬ﻡ‬
‫ﻧﻮﺭﻣﺎﻧﺸﺎﻩ ﻟﺆﻟﺆ ﻓﺮﺩﻭﺱ‬

‫ﺏ‬

‫ﺝ‬

‫ﲡﺮﻳﺪ‬
‫ﻧﻮﺭﻣﺎﻧﺸﺎﻩ ﻟﺆﻟﺆ ﻓﺮﺩﻭﺱ‪ :‬ﺧﺼﺎﺋﺺ " ﻟﻔﻆ ﻋﺴﻰ" ﺑﲔ ﺍﻟﺘﺎﻡ ﻭﺍﻟﻨﺎﻗﺺ‬
‫ﻭﺍﺳﺘﻌﻤﺎﳍﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﻼﻡ ﺍﷲ ﺍﳌﻌﺠﺰ‪ ،‬ﺍﳌﱰﻝ ﻋﻠﻰ ﳏﻤ‪‬ﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪،‬‬

‫ﺍﳌﻜﺘﻮﺏ ﰱ ﺍﳌﺼﺎﺣﻒ‪ ،‬ﺍﳌﻨﻘﻮﻝ ﺑﺎﻟﺘﻮﺍﺗﺮ ﺍﳌﺘﻌﺒﺪ ﺑﺘﻼﻭﺗﻪ‪ .‬ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺸﺘﻤﻞ‬
‫ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﻨﺤﻮﻳﺔ ﻓﻤﻨﻬﺎ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻔﻌﻞ ﻋﺴﻰ ﺇﻣﺎ ﺗﺎﻡ ﻭﺇﻣﺎ ﻧﺎﻗﺺ‪.‬‬
‫ﺍﺭﺍﺩ ﺍﻟﺒﺎﺣﺚ ﰱ ﻫﺬﺍ ﺍﻟﺼﺪﺩ ﺃﻥ ﻳﺒﺤﺚ ﺟﺎﻧﺒﺎ ﻣﻦ ﺍﳉﻮﺍﻧﺐ ﺍﻟﻨﺤﻮﻳﺔ‬
‫ﺍﳌﻮﺟﻮﺩﺓ ﰱ ﺍﻟﻘﺮﺁﻥ ﺧﺼﻮﺻﺎ ﺟﺎﻧﺐ ﺃﻓﻌﺎﻝ ﺍﻟﺮﺟﺎﺀ ﻭﻟﻜﻦ ﳎﺎﻝ ﺍﻟﺒﺤﺚ ﻭﺍﺳﻊ‬
‫ﺍﻟﻨﻄﺎﻕ‪ ،‬ﻓﺮﻛﺰ ﺍﻟﺒﺎﺣﺚ ﻋﻦ ﻓﻌﻞ ﻋﺴﻰ ﻭﺍﺳﺘﻌﻤﺎﳍﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺃﺧﺬ‬
‫ﲢﻠﻴﻞ ﻓﻌﻞ ﻋﺴﻰ ﻣﻦ ﻣﻌﺎﻧﻴﻬﺎ ﻭﻣﻮﺍﻗﻌﻬﺎ ﻣﻦ ﺍﻹﻋﺮﺍﺏ‪.‬‬
‫ﻣﻦ ﺧﻼﻝ ﲝﺜﻪ ﳛﺎﻭﻝ ﺍﻟﺒﺎﺣﺚ ﺃﻥ ﳚﻴﺐ ﺍﻟﺴﺆﺍﻝ‪ :‬ﻣﺎ ﺧﺼﺎﺋﺺ " ﻓﻌﻞ‬
‫ﻋﺴﻰ" ﺑﲔ ﺍﻟﺘﺎﻡ ﻭﺍﻟﻨﺎﻗﺺ ﻭﺍﺳﺘﻌﻤﺎﳍﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ؟ ﺃﻣﺎ ﺍﻟﻐﺮﺽ ﻣﻦ ﻫﺬﺍ‬
‫ﺍﻟﺒﺤﺚ ﻓﻬﻲ‪ :‬ﺍﻟﻜﺸﻒ ﻋﻦ ﺧﺼﺎﺋﺺ " ﻓﻌﻞ ﻋﺴﻰ" ﺑﲔ ﺍﻟﺘﺎﻡ ﻭﺍﻟﻨﺎﻗﺺ‬
‫ﻭﺍﺳﺘﻌﻤﺎﳍﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭ ﺇﻇﻬﺎﺭ ﻣﻌﺎﻧﻴﻬﺎ ﻭﻣﻮﺍﻗﻌﻬﺎ ﻣﻦ ﺍﻹﻋﺮﺍﺏ‪.‬‬
‫ﻭﻟﺒﺤﺚ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺃﺧﺬ ﺍﻟﺒﺎﺣﺚ ﺍﳌﻨﻬﺞ ﺍﳌﻜﺘﱮ ﲜﻤﻊ ﺑﻌﺾ ﺍﻟﻜﺘﺐ‬
‫ﻭﻣﻄﺎﻟﻌﺘﻬﺎ ﺍﻟﱴ ﳍﺎ ﻋﻼﻗﺔ ﻟﺘﻌﺮﻳﻒ ﺧﺼﺎﺋﺺ ﻓﻌﻞ ﻋﺴﻰ ﻭﺍﺳﺘﻌﻤﺎﳍﺎ ﰲ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ‪ .‬ﻭﻃﺮﻳﻘﺔ ﺍﻟﻜﺘﺎﺑﺔ ﺍﻋﺘﻤﺪ ﺍﻟﺒﺎﺣﺚ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻯ ﺃﺻﺪﺭﺗﻪ ﺟﺎﻣﻌﺔ‬
‫ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﲜﺎﻛﺮﺗﺎ ﻭﺍﻋﺘﻤﺪ ﺃﻳﻀﺎ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ‬
‫ﺃﺻﺪﺭﺗﻪ ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻟﻘﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍ‪‬ﺎ ﲜﺎﻣﻌﺔ‬
‫ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﲜﺎﻛﺮﺗﺎ‪.‬‬

‫ﺩ‬

‫ﺑﻌﺪ ﺃﻥ ﳛﻠﻞ ﺍﳌﻮﺿﻮﻉ ﻇﻬﺮﺕ ﻧﺘﺎﺋﺞ ﺍﻟﺒﺤﺚ ﻓﻴﻤﺎ ﻳﻠﻲ‪:‬ﺇﻥﹼ ﻋﺴﻰ ﻳﻨﻘﺴﻢ ﺇﱃ‬

‫ﻗﺴﻤﲔ‪ :‬ﺍﻷﻭﻝ ﺍﻟﻨﺎﻗﺺ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﺍﻟﺘﺎﹼﻡ‪ .‬ﻓﻌﻞ ﻋﺴﻰ ﰱ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﺪﺩﻩ ‪٣٠‬‬
‫ﻓﻌﻼ‪ ،‬ﻋﺴﻰ ﺍﻟﻨﺎﻗﺺ ‪ ١٦‬ﻓﻌﻼ‪ ،‬ﻭﺍﻟﺘﺎﻡ ‪١٤‬ﻓﻌﻼ‪ .‬ﺗﺄﰐ ﺑﻠﻔﻆ ﻋﺴﻰ ‪ ٢٢‬ﻣﺮ‪‬ﺓ‬
‫ﻭﺑﻠﻔﻆ ﻋﺴﻴﺘﻢ ﻣﺮ‪‬ﺗﲔ‪ .‬ﻳﺸﺘﻤﻞ ﻣﻌﲎ ﻋﺴﻰ ﰱ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻠﻰ ﻣﻌﻨﲔ ﻭﳘﺎ‬
‫ﲟﻌﲎ ﻟﻠﺘﺮﺟﻰ ﰱ ﺍﶈﺒﻮﺏ ﻭﺍﻹﺷﻔﺎﻕ ﰱ ﺍﳌﻜﺮﻭﻩ‪ .‬ﻭ‪‬ﺟﺪ ﻣﻌﲎ ﻓﻌﻞ ﻋﺴﻰ ﰱ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﲟﻌﲎ ﺍﻹﺷﻔﺎﻕ ‪ ٧‬ﻣﺮ‪‬ﺍﺕ ﻭﺑﻘﻴﺘﻬﺎ ﲟﻌﲎ ﺍﻟﺘﺮﺟﻰ‪.‬‬

‫ﻩ‬

‫ﺍﻟﺸﻜﺮ ﻭﺍﻟﺘﻘﺪﻳﺮ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮ‪‬ﲪﻦ ﺍﻟﺮ‪‬ﺣﻴﻢ‬
‫ﺍﳊﻤﺪ ﷲ ﻫﺪﺍﻧﺎ ﻟﻄﺮﻳﻘﻪ ﺍﻟﻘﻮﱘ ﻭﻓﻘﻬﻨﺎ ﰱ ﺩﻳﻦ ﺍﳌﺴﺘﻘﻴﻢ ﻭﺃﺷﻬﺪ ﺃﻥ ﻻﺍﻟﻪ‬
‫ﺍﻻﹼ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ﺷﻬﺎﺩﺓ ﺗﻮﺻﻠﻨﺎ ﺇﱃ ﺟﻨﺎﺕ ﺍﻟﻨﻌﻴﻢ ﻭﺗﻜﻮﻥ ﺳﺒﺒﺎ ﻟﻠﻨﻈﺮ‬
‫ﻟﻮﺟﻪ ﺍﻟﻜﺮﱘ ﻭﺃﺷﻬﺪ ﺃﻥﹼ ﺳﻴﺪﻧﺎ ﻭﻧﺒﻴ‪‬ﻨﺎ ﳏﻤ‪‬ﺪﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ ﺍﻟﺴﻴﺪ ﺍﻟﺴﻨﺪ ﺍﻟﻌﻈﻴﻢ‬
‫ﺻﻠﹼﻰ ﺍﷲ ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺍﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﺃﻭﱃ ﺍﻟﻔﻀﻞ ﺍﳉﺴﻴﻢ ‪.‬‬
‫ﻭﺑﻌﺪ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻰ ﺑﻌﻨﻮﺍﻥ " ﺧﺼﺎﺋﺺ " ﻓﻌﻞ ﻋﺴﻰ" ﺑﲔ ﺍﻟﺘﺎﻡ‬
‫ﻭﺍﻟﻨﺎﻗﺺ ﻭﺍﺳﺘﻌﻤﺎﳍﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ" ﺃﻗﺪﻡ ﺇﱃ ﻛﻠﻴﺔ ﺃﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ‬
‫ﲜﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴ‪‬ﺔ ﲜﺎﻛﺮﺗﺎ ﻟﺘﻜﻤﻠﺔ ﺍﻟﺸﺮﻭﻁ ﻟﻠﺤﺼﻮﻝ‬
‫ﻋﻠﻰ ﺍﻟﺪﺭﺟﺔ ﺍﳉﺎﻣﻌﻴﺔ ﺍﻷﻭﱃ ﻣﻦ ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍ‪‬ﺎ‪.‬‬
‫ﻭ‪‬ﺬﻩ ﺍﳌﻨﺎﺳﺒﺔ ﻳﻘﺪﻡ ﺍﻟﻜﺎﺗﺐ ﺷﻜﺮﻩ ﻭﺗﻘﺪﻳﺮﻩ ﺇﱃ ﻛﻞ ﻣﻦ ﺃﺭﺷﺪﻩ‬
‫ﺑﺎﻟﺘﻮﺟﻴﻬﺎﺕ ﺍﻟﺜﻤﻴﻨﺔ‪ ،‬ﻭﺍﻟﻨﺼﺎﺋﺢ ﺫﺍﺕ ﺍﻟﻘﻴﻤﺔ ﻭﺃﻋﺎﻧﻪ ﺑﻌﻨﺎﻳﺔ ﻛﺒﲑﺓ ﺣﱴ ﰎ‬

‫ﺍﻟﺒﺎﺣﺚ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪ ،‬ﻓﻤﻦ ﻫﺆﻵﺀ‪:‬‬
‫‪.١‬‬

‫ﻓﻀﻴﻠﺔ ﻋﻤﻴﺪ ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﲜﺎﻣﻌﺔ ﺷﺮﻳﻒ‬
‫ﻫﺪﺍﻳﺔﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴ‪‬ﺔ ﺟﺎﻛﺮﺗﺎ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ‬
‫ﻫﺎﺷﻢ ﺍﳌﺎﺟﺴﺘﲑ‪ ،‬ﻭﲨﻴﻊ ﺍﻷﺳﺎﺗﺬﺓ ﺍﻟﻜﺮﺍﻡ ﺍﻟﺬﻳﻦ ﺑﺬﻟﻮﺍ ﺟﻬﻮﺩﻫﻢ‬
‫ﻭﺯﻭﺩﻭﱏ ﺑﺎﻟﻌﻠﻮﻡ ﻭﺍﳌﻌﺎﺭﻑ ﻭﺍﻹﺭﺷﺎﺩﺍﺕ ﺍﻟﻘﻴﻤﺔ ﻭﳍﻢ ﻓﻀﻞ‬
‫ﻋﻈﻴﻢ ﰱ ﺇﳒﺎﺡ ﺩﺭﺍﺳﱴ ﰱ ﻫﺬﻩ ﺍﻟﻜﻠﻴﺔ‪.‬‬

‫ﻭ‬

‫‪.٢‬‬

‫ﻓﻀﻴﻠﺔ ﺭﺋﻴﺲ ﻗﺴﻢ ﺍﻟﻠﹼﻐﺔ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﻭﺁﺩﺍ‪‬ﺎ‪ ،‬ﺍﻟﺪﻛﺘﻮﺭ ﺭﺍﻧﺪﻭﺱ ﺃﺩﺍﻧﺞ‬
‫ﺃﺳﺪﺍﺭﻯ ﺍﳌﺎﺟﺴﺘﲑ‪ ،‬ﻓﻀﻴﻠﺔ ﺳﻜﺮﺗﲑﺓ ﻗﺴﻢ ﺍﻟﻠﹼﻐﺔ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﻭﺁﺩﺍ‪‬ﺎ‬
‫ﺍﻟﺪﻛﺘﻮﺭ ﺷﻬﻴﺎ ﺑﻮﺍﻧﺎﺍﳌﺎﺟﺴﺘﲑ‪.‬‬

‫‪.٣‬‬

‫ﻓﻀﻴﻠﺔ ﺍﻟﺪﻛﺘﻮﺭ ﺭﻧﺪﻭﺱ ﺩ‪ .‬ﺳﺮﺍﺝ ﺍﻟﺪ‪‬ﻳﻦ ﺃ‪.‬ﺭ ﺍﳌﺎﺟﺴﺘﲑ ﺍﻟﺬﻯ ﻗﺪ‬

‫ﺍﺳﺘﻐﺮﻕ ﺃﻭﻗﺎﺗﻪ ﺑﺬﻻ ﺟﻬﻮﺩﻩ ﰱ ﺍﺷﺮﺍﻑ ﺍﻟﻜﺎﺗﺐ ﻭ ﺍﺭﺷﺎﺩﻩ ﰱ‬
‫ﻛﺘﺎﺑﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻣﻦ ﺍﻟﺒﺪﺍﻳﺔ ﺇﱃ ‪‬ﺎﻳﺔ ﺣﱴ ﺍﲤﺎﻣﻬﺎ‪.‬‬

‫‪.٤‬‬

‫ﳜﺺ ﺍﻟﻜﺎﺗﺐ ﺑﻜﻞ ﺧﻀﻮﻉ ﺧﺎﻟﺺ ﺷﻜﺮﻩ ﻭﺗﻘﺪﻳﺮﻩ ﻭﻋﻈﻴﻢ‬
‫ﲢﻴﺘﻪ ﻭﻏﺎﻳﺔ ﺍﺣﺘﺮﺍﻣﻪ ﻷﰉ ﳏﻤﺪ ﺳﻴﻒ ﺍﻟﺪ‪‬ﻳﻦ )ﺍﳌﺮﺣﻮﻡ( ﻭﺃﻣ‪‬ﻰ‬
‫ﺍﶈﺒﻮﺑﺔ ﺍﳊﺎﺟﺔ ﻧﻮﺭﺟﻨﺔ ﺍﻟﻠﺬﺍﻥ ﻗﺪ ﺭﺑﻴﺎﱏ ﺗﺮﺑﻴﺔ ﺍﻹﺳﻼﻡ ﻭﺳﺎﻋﺪﺍ‬
‫ﻣﺴﺎﻋﺪﺓ ﻛﺎﻣﻠﺔ‪.‬‬

‫‪.٥‬‬

‫ﲨﻴﻊ ﺍﳉﻮﺍﻧﺐ ﺍﻟﺬﻳﻦ ﻗﺪ ﺳﻌﺪﻭﺍ ﺍﻟﻜﺎﺗﺐ ﻭﺩﻓﻌﻮﻩ ﻭﺷﺠﻌﻮﻩ ﰱ‬
‫ﺍﻟﺘﻌﻠﻢ ﺣﱴ ﻭﺻﻞ ﺍﻟﻜﺎﺗﺐ ﺇﱃ ﻣﺮﺣﻠﺔ ﺍﻷﻋﻠﻰ ﳑﺎ ﻗﺒﻞ‪ ،‬ﺧﺎﺻﺔ‬
‫ﺃﺳﺎﺗﺬﺓ ﺍﻟﻜﺎﺗﺐ ﻣﻨﺬ ﰱ ﺭﻭﺿﺔ ﺍﻷﻃﻔﺎﻝ ﺣﱴ ﺍﳉﺎﻣﻌﺔ‪.‬‬

‫‪.٦‬‬

‫ﲨﻴﻊ ﺃﺻﺪﻗﺎﺋﻰ ﻋﻠﻰ ﻛﻞ ﻣﺴﺎﻋﺪﺓ ﻭﺍﻗﺘﺮﺍﺡ ﰱ ﺍﲤﺎﻡ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪،‬‬
‫ﺧﺎﺻﺔ ﻟﻠﻤﺤﺒﻮﺑﱵ)‪.(Neng Luluatu Nayyiroh‬‬

‫ﺯ‬

‫ﻳﺮﺟﻮﺍ ﺍﻟﻜﺎﺗﺐ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻧﺎﻓﻌﺎ ﰱ ﺧﺪﻣﺔ ﺍﻟﻌﻠﻢ‬
‫ﻭﲨﻴﻊ ﻣﻬﺘﻤﲔ ﺑﺪﺭﺍﺳﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻋﻠﻮﻡ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﻭ ﻳﺮﺟﻮﺍ ﺃﻳﻀﺎ‬
‫ﺍﻹﻗﺘﺮﺍﺡ ﳑﻦ ﻟﺪﻳﻬﻢ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻟﺘﻜﻤﻠﺔ ﺃﺧﻄﺎﺀ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪ .‬ﻭﻳﻘﺪﻡ‬
‫ﺍﻟﺒﺎﺣﺚ ﻏﺎﻳﺔ ﺍﻟﺸﻜﺮ ﺇﱃ ﻛﻞ ﻣﻦ ﺳﺎﻋﺪﻩ ﻭﺟﺰﺍﻫﻢ ﺍﷲ ﺃﺣﺴﻦ ﺍﳉﺰﺍﺀ‪.‬‬

‫ﻭﺃﺧﲑﺍ ﻳﻘﺪﻡ ﺍﻟﻜﺎﺗﺐ ﻏﺎﻳﺔ ﺍﻟﺸﻜﺮ ﺇﱃ ﻛﻞ ﻣﻦ ﺳﻌﺪﻭﻩ‪ ،‬ﻭﺟﺰﺍﻫﻢ‬
‫ﺧﲑﺍﳉﺰﺍﺀ‪ .‬ﻭﺍﳊﻤﺪﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬

‫ﺟﺎﻛﺮﺗﺎ ‪ ١٧‬ﻧﻮﻓﻤﱪ‪٢٠١١‬ﻡ‬

‫ﺡ‬

‫ﳏﺘﻮﻳﺎﺕ ﺍﻟﺒﺤﺚ‬
‫ﻣﻮﺍﻓﻘﺔ ﺍﳌﺸﺮﻑ‪.......................................................‬ﺏ‬
‫ﺗﺼﺮﻳﺢ ﺍﻟﺒﺎﺣﺚ ‪......................................................‬ﺝ‬
‫ﻗﺮﺍﺭ ﳉﻨﺔ ﺍﳌﻨﺎﻗﺸﺔ ﻭﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﺒﺤﺚ‪...................................‬ﺩ‬
‫ﲡﺮﻳﺪ ‪.................................................................‬ﻩ‬

‫ﺍﻟﺸﻜﺮ ﻭﺍﻟﺘﻘﺪﻳﺮ ‪........................................................‬ﻭ‬
‫ﳏﺘﻮﻳﺎﺕ ﺍﻟﺒﺤﺚ‪........................................ ..............‬ﻱ‬
‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﱃ‪ :‬ﻣﻘﺪﻣﺔ ‪١..................................................‬‬
‫ﺃ‪ .‬ﺧﻠﻔﻴﺔ ﺍﳌﺸﻜﻠﺔ ‪١...................................................‬‬
‫ﺏ‪ .‬ﲢﺪﻳﺪ ﺍﳌﺸﻜﻠﺔ ‪٦...................................................‬‬
‫ﺝ‪ .‬ﺍﻷﻏﺮﺍﺽ ﻣﻦ ﺍﻟﺒﺤﺚ ‪٧............................................‬‬
‫ﺩ‪ .‬ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺴﺎﺑﻘﺔ ‪٨.................................................‬‬
‫ﻫـ‪ .‬ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ‪٨.................................................‬‬
‫ﻭ‪ .‬ﺧﻄﺔ ﺍﻟﺒﺤﺚ ‪٩....................................................‬‬

‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱏ‪ :‬ﶈﺔ ﻋﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪١١...............................‬‬
‫ﺃ‪ .‬ﺗﻌﺮﻳﻒ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪١١...........................................‬‬
‫ﺏ‪ .‬ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪١٥...........................................‬‬
‫ﺝ‪ .‬ﻣﻀﻤﻮﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪١٧.........................................‬‬

‫ﻁ‬

‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻟﻔﻆ ﻋﺴﻰ ﰱ ﻋﻠﻢ ﺍﻟﻨﺤﻮ‪٢٠.............................‬‬
‫ﺃ‪ .‬ﺗﻌﺮﻳﻒ ﻟﻔﻆ ﻋﺴﻰ‪٢٠................................... ..........‬‬
‫ﺏ‪ .‬ﺃﻗﺴﺎﻡ ﻟﻔﻆ ﻋﺴﻰ ﻭﻋﻤﻠﻬﺎ ‪٢٢.......................................‬‬

‫‪ .١‬ﻋﺴﻰ ﺍﻟﺘﺎﻡ ‪٢٢................................................‬‬
‫‪ .٢‬ﻋﺴﻰ ﺍﻟﻨﺎﻗﺺ‪٢٣..............................................‬‬

‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ‪ :‬ﲢﻠﻴﻞ ﺧﺼﺎﺋﺺ " ﻟﻔﻆ ﻋﺴﻰ" ﺑﲔ ﺍﻟﺘﺎﻡ ﻭﺍﻟﻨﺎﻗﺺ ﻭﺍﺳﺘﻌﻤﺎﳍﺎ ﰲ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪٢٦.............................................‬‬
‫ﺃ‪ .‬ﺍﻷﻳﺎﺕ ﺍﻟﱴ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻰ ﻟﻔﻆ ﻋﺴﻰ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪٢٦............‬‬
‫ﺏ‪ .‬ﲢﻠﻴﻞ ﻣﻌﺎﱏ ﻟﻔﻆ ﻋﺴﻰ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪٣١.........................‬‬

‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ‪ :‬ﺍﳋﺎﲤﺔ‪٦٠.............................................‬‬
‫ﺃ‪.‬‬

‫ﺍﳋﻼﺻﺔ ‪٦٠....................................................‬‬

‫ﺏ‪ .‬ﺍﻹﻗﺘﺮﺍﺣﺎﺕ ‪٦٢...................................................‬‬
‫ﻣﺮﺍﺟﻊ ﺍﻟﺒﺤﺚ‬

‫ﻱ‬

‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‬

‫ﻣﻘﺪﻣﺔ‬

‫ﺃ‪ -‬ﺧﻠﻔﻴﺔ ﺍﳌﺸﻜﻠﺔ‬
‫ﺇﻥ ﻣﻌﺮﻓﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻬﻤﺔ ﻭﺿﺮﻭﺭﻳﺔ ﰱ ﺣﻴﺎﺓ ﻛﻞ ﻣﺴﻠﻢ‪ ،‬ﻓﺎﻻﻋﺘﻨﺎﺀ ‪‬ﺎ‬
‫ﻭﺍﻟﺒﺤﺚ ﻓﻴﻬﺎ ﺟﻠﻴﻞ ﺍﻟﻘﺪﺭ ﻭﻋﻈﻴﻢ ﺍﻟﻨﻔﻊ‪ ،‬ﻷﻥ ﻓﻬﻢ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻻ ﳝﻜﻦ ﺇﻻ‬
‫ﻋﻦ ﻃﺮﻳﻘﺔ ﻫﺬﻩ ﺍﻟﻠﻐﺔ‪ ،‬ﺇﺫﳘﺎ ﻳﺘﻜﻠﻤﺎﻥ ﺑﺎﻟﻌﺮﺑﻴﺔ ﺍﻟﻔﺼﺤﻰ‪ ،‬ﻓﻬﻰ ﺇﺫﻥ ﻣﻔﺘﺎﺡ ﻛﻞ‬
‫ﻋﻠﻮﻡ ﺍﻟﺸﺮﻳﻌﺔ‪ .‬ﻣﻦ ﻳﺮﺩ ﺍﻟﺘﻔﻘﻪ ﰱ ﺍﻟﺪ‪‬ﻳﻦ ﻓﻠﻴﻔﻬﻢ ﺍﻟﻠﹼﻐﺔ ﰱ ﺑﺪﺍﻳﺔ ﺍﻷﻣﺮ‪.‬‬

‫‪١‬‬

‫ﻭﺇﻥ ﺍﻟﻠﻐﺔ ﻫﻰ ﻭﺳﻴﻠﺔ ﺍﻻﺗﺼﺎﻝ ﺑﲔ ﺑﲎ ﺍﻟﺒﺸﺮ ﻋﻠﻰ ﺇﺧﺘﻼﻑ ﻣﺂﺭﺏ ﻫﺬﺍ‬
‫ﺍﻻﺗﺼﺎﻝ‪ ،‬ﻓﻬﻰ ﺍﺟﺘﻤﺎﻋﻴﺔ ﺍﻷﺻﻞ ﻭﺍﻟﻔﺮﻭﻉ‪ ،‬ﻭﻣﺎﺩﺍﻣﺖ ﺍﻟﻠﻐﺔ ﺍﺟﺘﻤﺎﻋﻴﺔ ﻓﻬﻰ‬

‫‪١‬ﻧﺒﻴﻠﻪ ﻟﻮﺑﺲ‪ ،‬ﺍﳌﻌﲔ ﰱ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰉ ﻭﺗﺎﺭﳜﻪ‪) ،‬ﺟﺎﻛﺮﺗﺎ‪ :‬ﻛﻠﻴﺔ ﺍﻷﺩﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ‪٢٠٠٥ ،‬ﻡ(‬
‫ﻁ ‪ ،١‬ﺹ‪.٥٩‬‬

‫‪١‬‬

‫‪٢‬‬

‫ﺍﺗﻔﺎﻗﻴﺔ ﻋﺮﻓﻴﺔ‪ ،‬ﺍﺻﺘﻼﺣﻴﺔ ﻭﺿﻌﻴﺔ‪ .‬ﻓﺎﻟﻠﻐﺔ ﰱ ﺟﻮﻫﺮﻫﺎ ﻣﺘﻠﻤﺔ‪ ،‬ﻓﻬﻰ ﰱ ﺍﻷﺻﻞ‬
‫ﺃﺻﻮﺍﺕ ﻳﻌﱪ ‪‬ﺎ ﻛﻞ ﻗﻮﻡ ﻋﻦ ﺃﻏﺮﺍﺿﻬﻢ‪ .‬ﻓﺎﻟﻠﻔﻆ ﻳﻮﺿﻊ ﰒ ﻳﺘﻔﻖ ﻭﻳﺼﻄﻠﺢ ﻋﻠﻰ‬
‫ﻣﻌﻨﺎﻩ ﻭﺩﻻﻟﺘﻪ ﺑﲔ ﺍﳉﻤﺎﻋﺔ‪.‬‬

‫‪٢‬‬

‫ﻋﺮﻓﻨﺎ ﺃﻳﻀﺎ ﺃﻥ ﺍﳌﺼﺎﺩﻳﺮ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ ﻣﻜﺘﻮﺑﺔ ﺑﺎﻟﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻫﻰ ﻣﻔﺎﺗﻴﺢ‬
‫ﺍﻟﻌﻠﻮﻡ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻭﻻ ﻳﺘﺴﲎ ﻷﻱ ﻃﺎﻟﺐ ﺃﻥ ﻳﻨﺠﺮ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺪﻳﻨﻴﺔ ﺑﻐﲑ ﺇﺗﻘﺎﻥ‬
‫ﺍﻟﻌﻠﻮﻡ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻣﻦ ﻓﺮﻭﻉ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻌﺮﺑﻴﺔ ﻫﻰ ﻋﻠﻢ ﺍﻟﺼﺮﻑ ﻭﺍﻟﻨﺤﻮ ﻭﺍﻟﺒﻼﻏﺔ‪.‬‬
‫ﻭﻭﺿﻊ ﻋﻠﻢ ﺍﻟﺼﺮﻑ ﻟﻠﻨﻈﺮ ﰱ ﺃﺑﻨﻴﺔ ﺍﻷﻟﻔﺎﻅ‪ ،‬ﻭﻭﺿﻊ ﻋﻠﻢ ﺍﻟﻨﺤﻮ ﻟﻠﻨﻈﺮ ﰱ‬
‫ﺇﻋﺮﺍﺏ ﻣﺎ ﺗﺮﻛﺐ ﻣﻨﻬﺎ‪.‬ﻭﺍﻟﺒﻼﻏﺔ ﻟﻠﻨﻈﺮ ﺇﱃ ﻓﺼﺎﺣﺔ ﺍﻟﻜﻼﻡ‪ .‬ﻭﺍﻟﺒﻼﻏﺔ ﳝﻜﻦ‬
‫ﺗﻘﺴﻴﻤﻬﺎ ﺇﱃ ﺍﳌﻌﺎﱏ ﻭﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺒﺪﻳﻊ‪ .‬ﻓﺎﳌﻌﺎﱏ ﻫﻮ ﻣﺎ ﳛﺘﺮﺯ ﺑﻪ ﻋﻦ ﺍﳋﻄﺄ ﰱ ﺗﺄﺩﻳﺔ‬
‫ﺍﳌﻌﲎ ﺍﻟﺬﻯ ﻳﺮﻳﺪﻩ ﺍﳌﺘﻜﻠﻢ ﻹﻳﺼﺎﻟﻪ ﺇﱃ ﺫﻫﻦ ﺍﻟﺴﺎﻣﻊ‪ ،‬ﻭﺍﻟﺒﻴﺎﻥ ﻫﻮ ﻣﺎ ﳛﺘﺮﺯ ﺑﻪ‬
‫ﻋﻦ ﺗﻌﻔﻴﺪ ﺍﳌﻌﲎ ﺃﻯ ﻋﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻜﻼﻡ ﻏﲑ ﻭﺍﺿﺢ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺍﳌﻌﲎ ﺍﳌﺮﺍﺩ‪،‬‬
‫ﻭﺍﻟﺒﺪﻳﻊ ﻫﻮ ﻣﺎ ﻳﺮﺍﺩ ﺑﻪ‬

‫‪٢‬ﺃﻧﺲ ﳏﻤﺪ ﺃﲪﺪ ﻗﺎﺳﻢ‪ ،‬ﻣﻘﺪﻣﺔ ﰱ ﺳﻴﻜﻮﻟﻮﺟﻴﺔ ﺍﻟﻠﻐﺔ‪) ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﺮﻛﺰ ﺍﻻﺳﻜﻨﺪﺭﻳﺔ ﻟﻠﻜﺘﺎﺏ‪،‬‬
‫‪٢٠٠١‬ﻡ(‪ ،‬ﺹ ‪.٧‬‬

‫‪٣‬‬

‫ﲢﺴﲔ ﺍﻟﻜﻼﻡ‪ .‬ﻭﻟﻜﻞ ﻫﺬﻩ ﺍﻷﻧﻮﺍﻉ ﺍﻟﺜﻼﺛﺔ ﻣﺒﺎﺣﺚ ﺧﺎﺻﺔ ‪‬ﺎ‪.‬‬

‫‪٣‬‬

‫ﺍﻟﻘﺮﺁﻥ ﻛﻼﻡ ﺍﷲ ﻏﲑ ﳐﻠﻮﻕ‪ .‬ﻣﻨﻪ ﺑﺪﺃ ﻭﺇﻟﻴﻪ ﻳﻌﻮﺩ‪ .‬ﻣﻦ ﻗﺎﻝ ﻏﲑ ﻫﺬﺍ‪ ،‬ﻓﻬﻮ‬
‫ﻛﺎﻓﺮ‪ .‬ﻭﺍﻹﳝﺎﻥ ﻗﻮﻝ ﻭﻋﻤﻞ ﻭﻧﻴﺔ‪ .‬ﻳﺰﻳﺪ ﻭﻳﻨﻘﺺ‪.‬‬

‫‪٤‬‬

‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻫﻮ ﻣﻌﺠﺰﺓ‬

‫ﺍﻹﺳﻼﻡ ﺍﳋﺎﻟﺪﺓ ﺍﻟﱴ ﻻ ﻳﺰﻳﺪﻫﺎ ﺍﻟﺘﻘﺪﻡ ﺍﻟﻌﻠﻤﻰ ﺇﻻ ﺭﺳﻮﺧﺎ ﰱ ﺍﻹﻋﺠﺎﺯ‪ ،‬ﺃﻧﺰﻝ ﺍﷲ‬
‫ﻋﻠﻰ ﺭﺳﻮﻟﻨﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻴﺨﺮﺝ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﻈﻠﻤﺎﺕ ﺇﱃ ﺍﻟﻨﻮﺭ‪،‬‬
‫ﻭﻳﻬﺪﻳﻬﻢ ﺇﱃ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﻓﻜﺎﻥ ﺻﻠﻮﺍﺕ ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻪ ﻳﺒﻠﻐﻪ ﻟﺼﺤﺎﺑﺘﻪ‬
‫ﻭﻫﻢ ﻋﺮﺏ ﺧﻠﺺ ﻓﻴﻔﻬﻤﻮﻧﻪ ﺑﺴﻠﻴﻘﺘﻬﻢ‪ ،‬ﻭﺇﺫﺍ ﺍﻟﺘﺒﺲ ﻋﻠﻴﻬﻢ ﻓﻬﻢ ﺍﻳﺔ ﻣﻦ ﺍﻵﻳﺎﺕ‬
‫ﺳﺄﻟﻮﺍ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻨﻬﺎ‪.‬‬

‫‪٥‬‬

‫‪٣‬ﺃﲪﺪ ﺍﳍﺎﴰﻰ‪ ،‬ﺟﻮﺍﻫﺮ ﺍﻟﺒﻼﻏﺔ ﰱ ﺍﳌﻌﺎﱏ ﻭﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺒﺪﻳﻊ‪) ،‬ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭﺍﻟﻔﻜﺮ‪١٤١١ ،‬ﻫـ(‪ ،‬ﺹ ‪. ٤‬‬
‫‪٤‬ﺍﻹﻣﺎﻡ ﺃﰊ ﻋﺒﺪﺍﷲ ﺳﻔﻴﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﻣﺴﺮﻭﻕ ﺍﻟﺜﻮﺭﻯ ﺍﻟﻜﻮﰱ‪ ،‬ﺗﻔﺴﲑ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻯ‪) ،‬ﺑﲑﻭﺕ‪:‬‬
‫ﺩﺍﺭﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪١٩٧٣ ،‬ﻡ(‪ ،‬ﺹ‪.١٥‬‬
‫‪٥‬ﻣﻨﺎﻉ ﺍﳋﻠﻴﻞ ﺍﻟﻘﻄﺎﻥ‪ ،‬ﻣﺒﺎﺣﺚ ﰱ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁ ﻥ‪) ،‬ﺍﻟﺮﻳﺎﺽ‪ :‬ﻣﻨﺸﻮﺭﺍﺕ ﺍﻟﻌﺼﺮ ﺍﳊﺪﻳﺚ‪ ١٩٥٠ ،‬ﻡ(‪،‬‬
‫ﺹ ‪.٩‬‬

‫‪٤‬‬

‫ﻓﻘﺪ ﻓﺘﺢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺃﺣﺎﺩﻳﺚ ﺍﻟﺮﺳﻮﻝ ﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺃﺑﻮﺍﺑﺎ ﻛﺜﲑﺓ ﻣﻦ‬
‫ﻓﻨﻮﻥ ﺍﻟﻘﻮﻝ‪ ،‬ﻓﻌﻮﳉﺖ ‪‬ﺎ ﺃﻣﻮﺭ ﱂ ﺗﻜﻦ ﺍﻟﻌﺮﺑﻴﺔ ﻟﺘﻌﲎ ﺑﻌﻼﺟﻬﺎ ﻣﻦ ﻗﺒﻞ‪ ،‬ﻭﺫﻟﻚ‬
‫ﻛﻤﺴﺎﺋﻞ ﺍﻟﻘﻮﺍﻧﲔ ﻭﺍﻟﺘﺸﺮﻳﻊ ﻭﺍﻟﻘﺼﺺ ﻭﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﳉﺪﻝ ﻓﻴﻤﺎ‬
‫ﻭﺭﺍﺀﺍﻟﻄﺒﻴﻌﺔ ﻭﺍﻹﺻﻼﺡ ﺍﻻﺟﺘﻤﺎﻋﻰ ﻭﺍﻟﻨﻈﻢ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺷﺆﻭﻥ ﺍﻷﺳﺮﺓ ﻭﺃﺻﻮﻝ‬
‫ﺍﻟﻘﻀﺎﺀ ﻭﺍﳌﻌﺎﻣﻼﺕ ﻭﺩﺭﺍﺳﺔ ﻣﻈﺎﻫﺮ ﺍﻟﻔﻠﻚ ﻭﺍﻟﻄﺒﻴﻌﺔ ﻭﺍﳊﻴﻮﺍﻥ ﻭﺍﻟﻨﺒﺎﺕ ﻭﻫﻠﻢ‬
‫ﺟﺮﺍ‪.‬‬

‫‪٦‬‬

‫ﻋﻠﻢ ﺍﻟﻨﺤﻮ‪ ،‬ﻭﻳﺴﻤﻰ ﻋﻠﻢ ﺍﻹﻋﺮﺍﺏ‪ ،‬ﻭﻫﻮ ﻋﻠﻢ ﻳﻌﺮﻑ ﺑﻪ ﻛﻴﻔﻴﺔ ﺍﻟﺘﺮﻛﻴﺐ‬
‫ﺍﻟﻌﺮﰊ ﺻﺤﺔ ﻭﺳﻘﻤﺎ‪ ،‬ﻭﻛﻴﻔﻴﺔ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻷﻟﻔﺎﻅ ﻣﻦ ﺣﻴﺚ ﻭﻗﻮﻋﻬﺎ ﻓﻴﻪ‪.‬‬
‫ﻭﺍﻟﻐﺮﺽ ﻣﻨﻪ ﺍﻻﺣﺘﺮﺍﺯ ﻋﻦ ﺍﳋﻄﺄ ﰲ ﺍﻟﺘﺄﻟﻴﻒ ﻭﺍﻹﻓﺘﺪﺍﺭ ﻋﻠﻰ ﻓﻬﻤﻪ ﻭﺍﻷﻓﻬﺎﻡ ﺑﻪ‪.‬‬

‫‪٧‬‬

‫ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺸﺘﻤﻞ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﻨﺤﻮﻳﺔ ﻓﻤﻨﻬﺎ ﻣﺎ ﻳﺘﻌﻠﻖ‬
‫ﺑﻔﻌﻞ ﻋﺴﻰ ﺇﻣﺎ ﺗﺎﻡ ﻭﺇﻣﺎ ﻧﺎﻗﺺ ‪.‬ﻭ ﻋﺴﻰ ﺃﺣﺪ ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﻟﺮﺟﺎﺀ‪ .‬ﺃﻓﻌﺎﻝ ﺍﻟﺮﺟﺎﺀ‬

‫‪٦‬ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﻭﺍﰱ‪ ،‬ﻓﻘﻪ ﺍﻟﻠﻐﺔ‪) ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺩﺍﺭ ‪‬ﻀﺔ ﻣﺼﺮ ﻟﻠﻄﺒﻊ ﻭﺍﻟﻨﺸﺮ‪ ،‬ﺩﺕ(‪ ،‬ﺹ‪.١١٩-١١٧‬‬
‫‪٧‬ﻋﺒﺎﺱ ﺣﺴﻦ‪ ،‬ﺍﻟﻨﺤﻮ ﺍﻟﻮﺍﰲ‪ ،‬ﻁ‪) ٤‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﺩﺕ(‪ ،‬ﺹ ‪٣‬‬

‫‪٥‬‬

‫ﻭﻫﻰ ﻣﺎ ﺗﺪﻝ ﻋﻠﻰ ﺭﺟﺎﺀ ﻭﻗﻮﻉ ﺍﳋﱪ‪ .‬ﻭﻣﻦ ﺍﳌﻌﺮﻭﻑ ﺃﻥﹼ ﻋﺴﻰ ﻳﻨﻘﺴﻢ ﺇﱃ‬
‫ﻗﺴﻤﲔ‪ :‬ﺍﻷﻭﻝ ﺍﻟﻨﺎﻗﺼﺔ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﺍﻟﺘ‪‬ﺎﻣﺔ‪ .‬ﻓﺎﻟﻨﺎﻗﺼﺔ ﻳﻜﻮﻥ ﺍﲰﻬﺎ ﺿﻤﲑﺍ ﻭﺣﻴﻨﺌﺬ‬
‫ﳛﺘﻤﻞ ﺿﻤﲑﺍ ﻣﺴﺘﺘﺮﺍ ﺃﻭ ﺿﻤﲑﺍ ﺑﺎﺭﺯﺍ ﻣﻄﺎﺑﻘﺎ ﳌﺎ ﻗﺒﻠﻬﺎ ﺇﻓﺮﺍﺩﺍ ﺃﻭ ﺗﺜﻨﻴﺔ ﺃﻭ ﲨﻌﺎ‬
‫ﻭﺗﺬﻛﲑﺍ ﺃﻭ ﺗﺄﻧﻴﺜﺎ‪ ٨،‬ﳓﻮ‪ :‬ﻋ‪‬ﺴﻰ ﺍﷲ ﺃﹶﻥﹾ ﻳ‪‬ﺄﹾﺗِﻲ‪ ‬ﺑﺎﻟﻔﹶﺘ‪‬ﺢِ)ﺍﳌﺎﺋﺪﺓ‪ .(٥٢:‬ﻋ‪‬ﺴﻰ‪ :‬ﻓﻌﻞ‬
‫ﻣﺎﺽ ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﳌﻘﺎﺭﺑﺔ ﺗﻌﻤﻞ ﻋﻤﻞ ﻛﺎﻥ ﺗﺮﻓﻊ ﺍﻻﺳﻢ ﻭﺗﻨﺼﺐ ﺍﳋﱪ‪ ،‬ﺍﷲ‪:‬‬
‫ﺍﲰﻬﺎ‪ ،‬ﺃﹶﻥﹾ‪ :‬ﺣﺮﻑ ﻣﺼﺪﺭ ﻭ ﻧﺼﺐ‪ ،‬ﻳ‪‬ﺄﹾﺗِﻲ‪ :‬ﻓﻌﻞ ﻣﻀﺎﺭﻉ ﻣﻨﺼﻮﺏ ﺑﺄﻥ ﻭﻓﺎﻋﻠﻪ‬
‫ﻣﺴﺘﺘﺮ ﻓﻴﻪ ﺟﻮﺍﺯﺍ ﺗﻘﺪﻳﺮﻩ ﻫﻮ ﻭﺑﺎﻟﻔﺘﺢ ﻣﺘﻌﻠﻖ ﺑﻪ‪ .‬ﻭﺍﻟﺘﺎﹼﻣﺔ ﻳﻜﻮﻥ ﺍﳌﺼﺪﺭ ﺍﳌﺆﻭﻝ‬
‫ﻓﺎﻋﻼ ﳍﺎ‪ ،‬ﳓﻮ‪ :‬ﻻ ﻳﺴﺨﺮ ﻗﻮﻡ ﻣﻦ ﻗﻮﻡ ﻋﺴﻰ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺧﲑﺍ ﻣﻨﻬﻢ‬
‫‪)...‬ﺍﳊﺠﺮﺍﺕ‪ .(١١:‬ﻭﻣﻌﲎ ﻋﺴﻰ ﰱ ﻫﺬﻩ ﺍﻵﻳﺔ ﻟﻺﺷﻔﺎﻕ‪ ،‬ﻋﻠﻞ ﺍﻟﻨﻬﻲ ﺑﺄﻥ‬
‫ﻳﻜﻮﻥ ﺍﳌﺴﺨﻮﺭ ‪‬ﻢ ﻋﻨﺪ ﺍﷲ ﺧﲑﺍ ﻣﻦ ﺍﻟﺴﺎﺧﺮ ‪‬ﻢ‪.‬‬
‫ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﺍﻟﻈﻮﺍﻫﺮ ﻭﺍﳊﻘﺎﺋﻖ ﺍﻟﺴﺎﺑﻘﺔ ﻭﺟﺪ ﺍﻟﺒﺎﺣﺚ ﻧﻘﺎﻃﺎ ﻫﺎﻣﺔ ﺩﻓﻌﺘﻪ‬
‫ﻟﺒﺤﺚ ﻫﺬﻩ ﺍﳌﺸﻜﻠﺔ‪ ،‬ﺃﻭﻻ ‪:‬‬

‫‪٨‬ﺍﻟﺸﻴﺦ ﻣﺼﻄﻔﻰ ﺍﻟﻐﻼﻳﻴﲏ‪ ،‬ﺟﺎﻣﻊ ﺍﻟﺪﺭﻭﺱ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻮﺻﻮﻋﺔ ﰱ ﺛﻼﺛﺔ ﺃﺟﻮﺍﺀ‪) ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺩﺍﺭﺍﳊﺪﻳﺚ‪،‬‬
‫‪ ٢٠٠٥‬ﻡ(‪ ،‬ﺹ ‪.٣٩٢‬‬

‫‪٦‬‬

‫ﺇﻥﹼ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺘﻜﻮ‪‬ﻥ ﻣﻦ ﺍﳊﺮﻭﻑ ﻭﺍﻷﲰﺎﺀ ﻭﺍﻷﻓﻌﺎﻝ‪ ،‬ﻭﻭﺟﺪ‬
‫ﻓﻴﻬﺎ ﻓﻌﻞ ﻋﺴﻰ ﺍﻟﱵ ﻻ ﻳﻔﻬﻢ ﻭﻻ ﻳﺘﻢ‪ ‬ﻣﻌﻨﻬﺎ ﺇﻻﹼ ﻣﻊ ﻏﲑﻫﺎ‪ .‬ﻟﺬﻟﻚ ﻳﻬﻢ ﺍﻟﺒﺎﺣﺚ‬
‫ﻫﻨﺎ ﺃﻥ ﻳﺒﺤﺚ ﻓﻌﻞ ﻋﺴﻰ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻴﺤﺼﻞ ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﺩﻗﻴﻘﺔ ﻋﻨﻬﺎ‪.‬‬
‫ﻭﻟﺬﻟﻚ ﻣﻬﻢ‪ ‬ﳌﻦ ﻳﺪﺭﺱ ﻭﻳﻔﻬﻢ ﻋﻠﻢ ﺍﻟﻨﺤﻮ‪ .‬ﺛﺎﻧﻴﺎ‪:‬‬
‫ﻛﺎﻥ ﺍﻟﺒﺎﺣﺚ ﱂ ﳚﺪ ﲝﺜﺎ ﺷﺎﻣﻼ ﻭﺗﻔﺼﻴﻼ ﰲ ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺃﺩﺍ‪‬ﺎ‬
‫ﺍﻟﱵ ﺗﺒﺤﺚ ﰲ ﺧﺼﺎﺋﺺ ﻓﻌﻞ ﻋﺴﻰ ﺍﻟﱵ ﻭﺟﺪﺕ ﰱ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ .‬ﺑﻨﺴﺒﺔ ﺇﱃ‬
‫ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺴﺎﺑﻘﺔ ﺍﺧﺘﺎﺭ ﺍﻟﺒﺎﺣﺚ ﺍﳌﻮﺿﻮﻉ " ﺧﺼﺎﺋﺺ " ﻟﻔﻆ ﻋﺴﻰ" ﺑﲔ ﺍﻟﺘﺎﻡ‬
‫ﻭﺍﻟﻨﺎﻗﺺ ﻭﺍﺳﺘﻌﻤﺎﳍﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ "‪.‬‬

‫ﺏ‪ -‬ﲢﺪﻳﺪ ﺍﳌﺸﻜﻠﺔ‬
‫ﺇﻥ ﺍﳌﻮﺿﻮﻉ ﺍﻟﺬﻯ ﻗﺪﻣﻪ ﺍﻟﺒﺎﺣﺚ ﻭﺍﺳﻊ ﺍﻵﻓﺎﻕ‪ ،‬ﻟﺬﻟﻚ ﻳﻘﻮﻡ ﺍﻟﺒﺎﺣﺚ‬
‫ﺑﺘﺤﺪﻳﺪ ﺍﳌﺸﻜﻼﺕ ﻋﻠﻰ ﺍﻟﻨﻄﺎﻕ ﺍﻵﺗﻴﺔ‪:‬‬
‫‪ - ١‬ﻣﺎ ﻫﻮ ﻋﺴﻰ ﺍﻟﺘﺎﻡ ﻭﺍﻟﻨﺎﻗﺺ ﻋﻨﺪ ﺍﻟﻨﺤﻮﻳﲔ؟‬

‫‪٧‬‬

‫‪ -٢‬ﻣﺎ ﺍﻟﻔﺮﻕ ﺑﲔ ﻋﺴﻰ ﺍﻟﺘﺎﻡ ﻭﺍﻟﻨﺎﻗﺺ؟‬
‫‪ - ٣‬ﻛﻢ ﲨﻠﺔ ﻟﻔﻆ ﻋﺴﻰ ﺍﻟﺘﺎﻡ ﻭﺍﻟﻨﺎﻗﺺ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ؟‬
‫‪ - ٤‬ﻣﺎ ﻣﻌﺎﱏ ﻟﻔﻆ ﻋﺴﻰ ﺍﻟﺘﺎﻡ ﻭﺍﻟﻨﺎﻗﺺ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ؟‬

‫ﺝ‪ .‬ﺍﻷﻏﺮﺍﺽ ﻣﻦ ﺍﻟﺒﺤﺚ‬
‫ﺃﻣﺎ ﺍﻷﻏﺮﺍﺽ ﻣﻦ ﺍﻟﺒﺤﺚ ﻓﻬﻰ‪:‬‬
‫‪ -١‬ﻣﻌﺮﻓﺔ ﻟﻔﻆ ﻋﺴﻰ ﺍﻟﺘﺎﻡ ﻭﺍﻟﻨﺎﻗﺺ ﻋﻨﺪ ﺍﻟﻨﺤﻮﻳﲔ‬
‫‪ -٢‬ﻣﻌﺮﻓﺔ ﺍﻟﻔﺮﻕ ﺑﲔ ﻋﺴﻰ ﺍﻟﺘﺎﻡ ﻭﺍﻟﻨﺎﻗﺺ‬
‫‪ -٣‬ﻣﻌﺮﻓﺔ ﲨﻠﺔ ﻟﻔﻆ ﻋﺴﻰ ﺍﻟﺘﺎﻡ ﻭﺍﻟﻨﺎﻗﺺ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫‪ -٤‬ﻣﻌﺮﻓﺔ ﻣﻌﺎﱏ ﻟﻔﻆ ﻋﺴﻰ ﺍﻟﺘﺎﻡ ﻭﺍﻟﻨﺎﻗﺺ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬

‫‪٨‬‬

‫ﺩ ـ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺴﺎﺑﻘﺔ‬
‫ﻭﺃﻣﺎ ﺍﻟﺒﺤﺚ ﺍﻟﺬﻯ ﺳﺒﻖ‪،‬ﻓﻬﻮ ﺍﻟﺒﺤﺚ ﺍﻟﺬﻯ ﻛﺘﺒﻪ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﲢﺖ‬
‫ﺍﳌﻮﺿﻮﻉ "ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺑﻌﺾ ﺍﻷﻓﻌﺎﻝ ﺍﳌﻘﺎﺭﺑﺔ ﻭﻣﻌﺎﻧﻴﻬﺎ ﻋﻨﺪ‬
‫ﺍﻟﻨﺤﺎﺓ ﻭ ﺍﳌﻔﺴﺮﻳﻦ ‪٢٠٠٤‬ﻡ"‪.‬‬
‫ﻫـ‪ .‬ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ‬
‫ﻭﻗﺪ ﺳﻠﻚ ﺍﻟﺒﺎﺣﺚ ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ ﻋﻠﻰ ﺍﳌﻨﻬﺞ ﺍﳌﻜﺘﱮ ﲜﻤﻊ ﺑﻌﺾ‬
‫ﺍﻟﻜﺘﺐ ﻭﻣﻄﺎﻟﻌﺘﻬﺎ ﺍﻟﱴ ﳍﺎ ﻋﻼﻗﺔ ﻭﺛﻴﻘﺔ ﻟﻠﺒﺤﺚ‪ .‬ﻭﻣﻦ ﺟﻬﺔ ﻃﺮﻳﻘﺔ ﺍﻟﻜﺘﺎﺑﺔ‬
‫ﺍﻋﺘﻤﺪ ﺍﻟﺒﺎﺣﺚ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻯ ﺃﺻﺪﺭﺗﻪ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﺍﳊﻜﻮﻣﻴﺔ ﲜﻜﺮﺗﺎ ﲢﺖ ﺍﻟﻌﻨﻮﺍﻥ‪:‬‬
‫‪Pedoman Penulisan Skripsi, Tesis dan Disertasi UIN Syarif Hidayatullah‬‬
‫‪Jakarta Tahun ٢٠٠٧.‬‬

‫‪٩‬‬

‫ﻭﻣﻦ ﺟﻬﺔ ﺍﻟﻜﺘﺎﺑﺔ ﺍﻷﺧﺮﻯ ﺃﻳﻀﺎ ﺍﻋﺘﻤﺪ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﺃﺻﺪﺭﺗﻪ ﻛﻠﻴﺔ‬
‫ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻟﻘﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍ‪‬ﺎ ﲜﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﲜﺎﻛﺮﺗﺎ ﺑﻌﻨﻮﺍﻥ‪:‬‬
‫‪“Pedoman Penulisan Skripsi Bahasa dan Sastra Arab Fakultas Adab dan‬‬
‫‪Humaniora UIN Syarif Hidayatullah Jakarta Tahun ٢٠٠٧”.‬‬

‫ﻭ‪ .‬ﺧﻄﺔ ﺍﻟﺒﺤﺚ‬
‫ﻭﺗﺴﻬﻴﻼ ﻟﻠﺪﺭﺍﺳﺔ ﻭﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﻗﺪ ﻗﺴﻢ ﺍﻟﺒﺎﺣﺚ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺇﱃ ﲬﺴﺔ‬
‫ﺃﺑﻮﺍﺏ‪:‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪:‬‬

‫ﺍﳌﻘﺪﻣﺔ ﻭﳛﺘﻮﻯ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻋﻠﻰ ﺧﻠﻔﻴﺔ ﺍﳌﺸﻜﻠﺔ ﻭﲢﺪﻳﺪﻫﺎ‬
‫ﻭﺍﻷﻏﺮﺍﺽ ﻣﻦ ﺍﻟﺒﺤﺚ ﻭﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ‬
‫ﻭﺧﻄﺘﻬﺎ‪.‬‬

‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱏ‪:‬‬

‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﳛﺘﻮﻯ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻋﻠﻰ ﺗﻌﺮﻳﻒ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ ﻭﺇﻋﺠﺎﺯﻩ ﻭﻣﻀﻤﻮﻧﻪ‪.‬‬

‫‪١٠‬‬

‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪:‬‬

‫ﺗﻌﺮﻳﻒ ﻟﻔﻆ ﻋﺴﻰ ﺍﻟﺬﻯ ﳛﺘﻮﻯ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻋﻠﻰ ﺍﻟﺘﻌﺮﻳﻒ‬
‫ﻟﻔﻆ ﻋﺴﻰ ﻭﺃﻗﺴﺎﻣﻪ ﻭﻋﻤﻠﻪ ﻭﺃﺭﺍﺀ ﺍﻟﻨﺤﺎﺓ ﰱ ﳏﻞ ﻟﻔﻆ‬
‫ﻋﺴﻰ ﻣﻦ ﺍﻹﻋﺮﺍﺏ‪.‬‬

‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ‪:‬‬

‫ﺗﻔﺼﻴﻞ ﺍﳌﻌﺎﱏ ﻟﻔﻆ ﻋﺴﻰ ﰱ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﳛﺘﻮﻯ ﻫﺬﺍ‬
‫ﺍﻟﺒﺎﺏ ﻋﻠﻰ ﺍﻵﻳﺎﺕ ﺍﻟﱴ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻰ ﻟﻔﻆ ﻋﺴﻰ ﺍﻟﺘﺎﻡ ﻭ‬
‫ﺍﻟﻨﺎﻗﺺ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﲢﻠﻴﻞ ﻣﻌﺎﱏ ﻟﻔﻆ ﻋﺴﻰ ﰲ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪.‬‬

‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ‪:‬‬

‫ﺍﳋﺎﲤﺔ ﺍﻟﱴ ﲢﺘﻮﻯ ﻋﻠﻰ ﺍﳋﻼﺻﺔ ﻭﺗﻠﻴﻬﺎ ﺍﳌﺮﺍﺟﻊ‪.‬‬

‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱏ‬
‫ﶈﺔ ﻋﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬

‫أ‪-‬‬

‫ﺗﻌﺮﻳﻒ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻐﺔ ﻫﻮ ﻣﺼﺪﺭ ﻣﻦ ﻟﻔﻆ ‪ -‬ﻗﺮﺃ‪ -‬ﻳﻘﺎﻝ‪ :‬ﻗﺮﺃ ﻳﻘﺮﺃ ﻗﺮﺍﺀﺓ‬

‫ﻭﻗﺮﺁﻧﺎ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ ﰱ ﺳﻮﺭﺓ ﺍﻟﻘﻴﺎﻣﺔ‪) :‬ﻻﲢﺮﻙ ﺑﻪ ﻟﺴﺎﻧﻚ ﻟﺘﻌﺠﻞ ﺑﻪ‪ .‬ﺇﻥ ﻋﻠﻴﻨﺎ‬
‫ﲨﻌﻪ ﻭﻗﺮﺁﻧﻪ‪ .‬ﻓﺈﺫﺍ ﻗﺮﺃﻧﺎﻩ ﻓﺎﺗﺒﻊ ﻗﺮﺁﻧﻪ(‪ .‬ﻓﺎﻟﻘﺮﺁﻥ ﻋﻠﻰ ﻫﺬﺍ ﻳﻜﻮﻥ ﲟﻌﲎ ﺍﳌﻘﺮﻭﺀ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﻔﻬﻮﻣﻪ ﰱ ﺍﺻﻄﻼﺡ ﻋﻠﻤﺎﺀ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻠﻐﺔ ﻓﻬﻮ ﻣﻨﺘﺰﻉ‬
‫ﻣﻦ ﺧﺼﺎﺋﺼﻪ ﻭﻣﻘﺎﺻﺪﻩ ﺍﻟﻜﱪﻯ ﻭﺃﺷﻬﺮ ﺗﻌﺮﻳﻒ ﻟﻪ ﻗﻮﳍﻢ‪ :‬ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﻼﻡ‬

‫‪١١‬‬

‫‪١٢‬‬

‫ﺍﷲ ﺍﳌﻌﺠﺰ‪ ،‬ﺍﳌﱰﻝ ﻋﻠﻰ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﺍﳌﻜﺘﻮﺏ ﰱ ﺍﳌﺼﺎﺣﻒ‪،‬‬
‫ﺍﳌﻨﻘﻮﻝ ﺑﺎﻟﺘﻮﺍﺗﺮ ﺍﳌﺘﻌﺒﺪ ﺑﺘﻼﻭﺗﻪ‪ .‬ﺃﻭ ﻗﺎﻟﻮﺍ ﻫﻮ ﻛﻼﻡ ﺍﷲ ﺍﳌﺘﻌﺒﺪ ﺑﺘﻼﻭﺗﻪ‪.‬‬

‫‪٩‬‬

‫ﻭﻗﺮﺃ ﺗﺄﺗﻰ ﲟﻌﲎ ﺍﳉﻤﻊ ﻭﺍﻟﻀﻢ‪ ،‬ﻭﺍﻟﻘﺮﺍﺀﺓ‪ :‬ﺿﻢ ﺍﳊﺮﻭﻑ ﻭﺍﻟﻜﻠﻤﺎﺕ‬
‫ﺑﻌﻀﻬﺎ ﺇﱃ ﺑﻌﺾ ﰱ ﺍﻟﺘﺮﺗﻴﻞ‪ ،‬ﻭﺍﻟﻘﺮﺁﻥ ﰱ ﺍﻷﺻﻞ ﻛﺎﻟﻘﺮﺍﺀﺓ ﻣﺼﺪﺭ ﻗﺮﺃ ﻗﺮﺍﺀﺓ‬
‫ﻗﺮﺁﻧﺎ‪.‬‬

‫‪١٠‬‬

‫ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﰱ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ‪.‬‬

‫ﻭﺃﻣﺎﺍﻷﲰﺎﺀ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻓﻜﺜﲑﺓﺗﻮﺟﺪ ﻓﻴﻪ ﻟﻠﻤﻌﺎﱏ ﺍﳌﺨﺘﻠﻔﺔ ﻓﻤﻨﻬﺎ‬
‫ﺍﻟﻜﺘﺎﺏ ﻭﻫﻮ ﻳﺪﻝ ﻋﻠﻰ ﲨﻌﻪ ﰱ ﺍﻟﺴﻄﻮﺭ‪ ،‬ﻷﻥ ﺍﻟﻜﺘﺎﺑﺔ ﲨﻊ ﺍﳊﺮﻭﻑ ﻭﺭﺳﻢ‬
‫ﺍﻷﻟﻔﺎﻅ ﻭﲰﻰ ﺑﺎﻟﻘﺮﺁﻥ ﺇﳝﺎﺀ ﺇﱃ ﺣﻔﻈﻪ ﰱ ﺍﻟﺼﺪﻭﺭ‪ .‬ﻭﻭﺍﻓﻘﺖ ﻛﺘﺎﺑﺘﻪ ﺑﺘﻮﺍﺗﺮ‬
‫ﺇﺳﻨﺎﺩﻩ‪ .‬ﻭﻭﺍﻗﻒ ﺇﺳﻨﺎﺩﻩ ﲟﺘﻮﺍﺗﺮ ﻧﻘﻠﻪ ﺍﻷﻣﲔ ﺍﻟﺪﻗﻴﻖ‪.‬‬

‫‪١١‬‬

‫ﻭﻗﺪ ﲰﺎﻩ ﺍﷲ ﺑﺄﲰﺎﺀ ﻛﺜﲑﺓ ﻣﻨﻬﺎ‪:‬‬

‫‪٩‬ﳏﻤﺪ ﺑﻜﺮ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺩﺭﺍﺳﺎﺕ ﰱ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ) ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺩﺍﺭ ﺍﳌﻨﺎﺭ‪١٤١١ ،‬ﻫـ‪١٩٩٢/‬ﻡ(‪ ،‬ﻁ‪.١‬‬
‫ﺹ‪.١١-١٠‬‬
‫‪١٠‬ﻣﻨﺎﻉ ﺍﳋﻠﻴﻞ ﺍﻟﻘﻄﺎﻥ‪ ،‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ‪.٢٠‬‬
‫‪١١‬ﺻﺒﺢ ﺍﻟﺼﺎﱀ‪ ،‬ﻣﺒﺎﺣﺚ ﰱ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪) ،‬ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭﺍﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﲔ‪١٩٧٧ ،‬ﻡ(‪ ،‬ﺹ‪.١٧‬‬

‫‪١٣‬‬

‫‪ .١‬ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪)) :‬ﺇﻥﹼ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻳﻬﺪﻯ ﻟﻠﱴ ﻫﻲ ﺃﻗﻮﻡ(( )ﺍﻹﺳﺮﺍﺀ‪:‬‬
‫‪.(٩‬‬
‫‪ .٢‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪)) :‬ﻟﻘﺪ ﺃﻧﺰﻟﻨﺎ ﺇﻟﻴﻜﻢ ﻛﺘﺎﺑﺎ ﻓﻴﻪ ﺫﻛﺮﻛﻢ(( )ﺍﻷﻧﺒﻴﺎﺀ‪:‬‬
‫‪.(١٠‬‬
‫‪ .٣‬ﺍﻟﻔﺮﻗﺎﻥ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪)) :‬ﺗﺒﺎﺭﻙ ﺍﻟﺬﻱ ﻧﺰﻝ ﺍﻟﻔﺮﻗﺎﻥ ﻋﻠﻰ ﻋﺒﺪﻩ ﻟﻴﻜﻮﻥ‬
‫ﻟﻠﻌﺎﳌﲔ ﻧﺬﻳﺮﺍ(( )ﺍﻟﻔﺮﻗﺎﻥ‪(١ :‬ـ‬
‫‪ .٤‬ﺍﻟﺬﹼﻛﺮ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪)) :‬ﺇﻧﺎﳓﻦ ﻧﺰﻟﻨﺎ ﺍﻟﺬﻛﺮ ﻭﺇﻧﺎ ﻟﻪ ﳊﺎﻓﻈﻮﻥ(( )ﺍﳊﺠﺮ‪:‬‬
‫‪( ٩‬ـ‬
‫‪ .٥‬ﺍﻟﺘﱰﻳﻞ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪)) :‬ﻭﺇﻧﻪ ﻟﺘﱰﻳﻞ ﺭﺏ ﺍﻟﻌﺎﳌﲔ(( )ﺍﻟﺸﻌﺮﺍﺀ‪ (١٩٢ :‬ﺇﱃ‬
‫ﻏﲑ ﺫﻟﻚ ﳑﺎ ﻭﺭﺩ ﰱ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﻭﻗﺪ ﻏﻠﺐ ﻣﻦ ﺃﲰﺎﺋﻪ‪ :‬ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﻜﺘﺎﺏ‪ .‬ﻭﰱ ﺗﺴﻤﻴﺔ ‪‬ﺬﻳﻦ ﺍﻻﲰﲔ‬
‫ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻣﻦ ﺣﻘﻪ ﺍﻟﻌﻨﺎﻳﺔ ﲝﻔﻈﻪ ﰱ ﻣﻮﺿﻌﲔ ﻻﰱ ﻣﻮﺿﻊ ﻭﺍﺣﺪ‪ ،‬ﺃﻋﲎ ﺃﻧﻪ‬
‫ﳚﺐ ﺣﻔﻈﻪ ﰱ ﺍﻟﺼﺪﻭﺭ ﻭﺍﻟﺴﻄﻮﺭ ﲨﻴﻌﺎ‪ .‬ﺃﻥ ﺗﻀﻞ ﺇﺣﺪﺍﳘﺎ ﺍﻷﺧﺮﻯ‪ ،‬ﻓﻼ ﺛﻘﺔ‬

‫‪١٤‬‬

‫ﻟﻨﺎ ﲝﻔﻆ ﺣﺎﻓﻆ ﺣﱴ ﻳﻮﺍﻓﻖ ﺍﻟﺮﺳﻢ ﺍ‪‬ﻤﻊ ﻋﻠﻴﻪ ﻣﻦ ﺍﻷﺻﺤﺎﺏ‪ ،‬ﺍﳌﻨﻘﻮﻝ ﺇﻟﻴﻨﺎ‬
‫ﺟﻴﻼ ﺑﻌﺪ ﺟﻴﻞ ﻋﻠﻰ ﺍﳍﻴﺌﺔ ﺍﻟﱴ ﻭﺿﻊ ﻋﻠﻴﻬﺎ ﺃﻭﻝ ﻣﺮ‪‬ﺓ‪ ،‬ﻭﻻ ﺛﻘﺔ ﻟﻨﺎ ﺑﻜﺘﺎﺑﺔ ﻛﺎﺗﺐ‬
‫ﺣﱴ ﻳﻮﺍﻓﻖ ﻣﺎ ﻫﻮ ﻋﻨﺪ ﺍﳊﻔﺎﻅ ﺑﺎﻹﺳﻨﺎﺩ ﺍﻟﺼﺤﻴﺢ ﺍﳌﺘﻮﺍﺗﺮ‪.‬‬

‫‪١٢‬‬

‫ﻭﺍﻟﻘﺮﺁﻥ ﻫﻮ ﻛﺘﺎﺏ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ ،‬ﺍﳌﱰﻝ ﻋﻠﻰ ﺧﺎﰎ ﺃﻧﺒﻴﺎﺋﻪ ﳏﻤﺪ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻠﻔﻈﻪ ﻭﻣﻌﻨﺎﻩ‪ ،‬ﺍﳌﻨﻘﻮﻝ ﺑﺘﻮﺍﺗﺮ ﺍﳌﻔﻴﺪ ﻟﻠﻘﻄﻊ ﻭﺍﻟﻴﻘﲔ ﺍﳌﻜﺘﻮﺏ ﰱ‬
‫ﺍﳌﺼﺎﺣﻒ ﻣﻦ ﺃﻭﻝ ﺳﻮﺭﺓ )ﺍﻟﻔﺎﲢﺔ( ﺇﱃ ﺃﺧﺮ ﺳﻮﺭﺓ )ﺍﻟﻨﺎﺱ(‪.‬‬
‫ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﻛﺘﺎﺏ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻷﻛﱪ‪ ،‬ﻭﺭﻣﺰ ﻭﺣﺪﺓ ﺍﻟﻌﺮﺏ ﺍﻟﻜﱪﻯ‬
‫ﻭﺟﺎﻣﻌﺘﻬﻢ ﺍﻟﻌﻈﻤﻰ‪ ،‬ﻭﺑﻪ ﺍﻛﺘﺴﺒﺖ ﻟﻐﺔ ﺍﻟﻌﺮﺏ ﺑﻘﺎﺋﻬﺎﻭﺣﻮﺍﻳﺘﻬﺎ ﻭﺑﻪ ﺻﺎﺭ ﺍﻟﻌﺮﺏ‬
‫ﺃﻣﺔ ﻭﺍﺣﺪﺓ ﻣﺆﻣﻨﺔ ﻣﻮﺣﺪﺓ‪ .‬ﻣﺘﺄﻟﻔﺔ ﺍﻟﻘﻠﻮﺏ ﻣﺘﺠﺎﻧﺴﺔ ﺍﳌﺰﺍﺝ‪ ،‬ﻣﺘﺤﺪﺓ ﺍﻟﻠﺴﺎﻥ‬
‫ﻣﺘﺸﺎ‪‬ﺔ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻭﺑﻪ ﺻﺎﺭ ﺍﳌﺴﻠﻤﻮﻥ ﰱ ﺻﺪﺭ ﺍﻹﺳﻼﻡ ﺃﻣﺔ ﻭﺍﺣﺪﺓ ﻻ ﻳﻔﺮﻕ ﺑﻴﻨﻬﺎ‬
‫ﺟﻨﺲ ﻭﻻ ﻟﻮﻥ ﻭﻻﻟﻐﺔ‪ .‬ﻓﻘﺪ ﺍﻧﺼﻬﺮﺕ ﻛﻞ ﻫﺬﻩ ﺍﻟﻔﻮﺍﺭﻕ ﰱ ﻧﻮﺭ ﺍﻹﺳﻼﻡ ﻭﱂ‬

‫‪١٢‬ﻣﻨﺎﻉ ﺍﳋﻠﻴﻞ ﺍﻟﻘﻄﺎﻥ‪ ،‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ ‪.٢٢-٢١‬‬

‫‪١٥‬‬

‫ﻳﺒﻖ ﺇﻻ ﺍﻹﻋﺘﺰﺍﺯ ﺑﺎﻹﺳﻼﻡ ﻭﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺻﺎﺭ ﻟﺴﺎﻧﺎ ﻭﺍﺣﺪﺍ‪ ،‬ﻭﻟﻐﺔ ﺍﻟﻘﺮﺁﻥ ﻭﲡﻮﻝ‬
‫ﰱ ﺍﻟﺮﺣﺎﺑﺔ ﺍﻟﻮﺍﺳﻌﺔ‪.‬‬
‫ب‪-‬‬

‫‪١٣‬‬

‫ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬

‫ﺍﻹﻋﺠﺎﺯ ﻫﻮ ﺇﺛﺒﺎﺕ ﺍﻟﻌﺠﺰ‪ ،‬ﻭﺍﻟﻌﺠﺰ ﰱ ﺍﻟﺘﻌﺎﺭﻑ‪ :‬ﺍﺳﻢ ﻟﻠﻘﺼﻮﺭ ﻋﻦ ﻓﻌﻞ‬
‫ﺍﻟﺸﻴﺊ‪ .‬ﻭﻫﻮ ﺿﺪ ﺍﻟﻘﺪﺭﺓ‪ ،‬ﻭﺇﺫﺍ ﺛﺒﺖ ﺍﻹﻋﺠﺎﺯ ﻇﻬﺮﺕ ﻗﺪﺭﺓ ﺍﳌﻌﺠﺰ‪ ،‬ﻭﺍﳌﺮﺍﺩ‬
‫ﺑﺎﻹﻋﺠﺎﺯ ﻫﻨﺎ ﻫﻮ ﺇﻇﻬﺎﺭ ﺻﺪﻕ ﺍﻟﻨﱮ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰱ ﺩﻋﻮﻯ‬
‫ﺍﻟﺮﺳﺎﻟﺔ ﺑﺈﻇﻬﺎﺭ ﻋﺠﺰ ﺍﻟﻌﺮﺏ ﻋﻦ ﻣﻌﺎﺭﺿﺘﻪ ﰱ ﻣﻌﺠﺰﺗﻪ ﺍﳋﺎﻟﺪﺓ ﻭﻫﻰ ‪-‬ﺍﻟﻘﺮﺁﻥ‪-‬‬
‫ﻭﻋﺠﺰ ﺍﻷﺟﻴﺎﻝ ﺑﻌﺪﻫﻢ‪ .‬ﻭﺍﳌﻌﺠﺰﺓ‪ :‬ﺃﻣﺮ ﺧﺎﺭﻕ ﻟﻠﻌﺎﺩﺓ ﻣﻘﺮﻭﻥ ﺑﺎﻟﺘﺤﺪﻯ ﺳﺎﱂ‬
‫ﻋﻦ ﺍﳌﻌﺎﺭﺿﺔ‪.‬‬

‫‪١٣‬ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺍﰉ ﺷﻴﺒﺔ‪ ،‬ﺍﳌﺪﺧﻞ ﻟﺪﺭﺍﺳﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪) ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﺴﻨﺔ‪،‬‬
‫‪١٤١٢‬ﻩ‪١٩٩٢/‬ﻡ(‪ ،‬ﺹ ‪.٩-٧‬‬

‫‪١٦‬‬

‫ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﲢﺪﻯ ﺑﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻗﺪ‬
‫ﻋﺠﺰﻭﺍ ﻋﻦ ﻣﻌﺎﺭﺿﺘﻪ ﻣﻊ ﻃﻮﻝ ﺑﺎﻋﻬﻢ ﰱ ﺍﻟﻔﺼﺎﺣﺔ ﻭﺍﻟﺒﻼﻏﺔ‪ ،‬ﻭﻣﺜﻞ ﻫﺬﺍ‬
‫ﻻﻳﻜﻮﻥ ﺇﻻﹼ ﻣﻌﺠﺰﺍ‪.‬‬
‫ﻓﻘﺪ ﺛﺒﺖ ﺃﻥﹼ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﲢﺪﻯ ﺍﻟﻌﺮﺏ ﺑﺎﻟﻘﺮﺁﻥ ﻋﻠﻰ‬
‫ﻣﺮﺍﺣﻞ ﺛﻼﺙ‪:‬‬
‫‪ .١‬ﲢﺪﺍ ﻫﻢ ﺑﺎﻟﻘﺮﺁﻥ ﻛﻠﻪ ﰱ ﺃﺳﻠﻮﺏ ﻋﺎﻡ ﻳﺘﻨﺎﻭﳍﻢ ﻭﻳﺘﻨﺎﻭﻝ ﻏﲑﻫﻢ‬
‫ﻣﻦ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ﲢﺪﻳﺎ ﻳﻈﻬﺮ ﻋﻠﻰ ﻃﺎﻗﺘﻬﻢ ﳎﺘﻤﻌﲔ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪)) :‬ﻗﹸﻞ ﻟﱠﺌِﻦِ‬
‫ﺍﺟ‪‬ﺘ‪‬ﻤ‪‬ﻌ‪‬ﺖِ ﺍﻹِﻧﺲ‪ ‬ﻭ‪‬ﺍﻟﹾﺠِﻦ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺃﹶﻥ ﻳ‪‬ﺄﹾﺗ‪‬ﻮﺍﹾ ﺑِﻤِﺜﹾﻞِ ﻫ‪‬ـﺬﹶﺍ ﺍﻟﹾﻘﹸﺮ‪‬ﺁﻥِ ﻻﹶ ﻳ‪‬ﺄﹾﺗ‪‬ﻮﻥﹶ ﺑِﻤِﺜﹾﻠِﻪِ ﻭ‪‬ﻟﹶﻮ‪‬‬
‫ﻛﹶﺎﻥﹶ ﺑ‪‬ﻌ‪‬ﻀ‪‬ﻬ‪‬ﻢ‪ ‬ﻟِﺒ‪‬ﻌ‪‬ﺾٍ ﻇﹶﻬِﲑﺍﹰ(( ﴿ﺍﻹﺳﺮﺍﺀ‪.﴾٨٨ :‬‬
‫‪ .٢‬ﰒ ﲢﺪﺍ ﻫﻢ ﺑﻌﺸﺮ ﺳﻮﺭ ﻣﻨﻪ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪)) :‬ﺃﹶﻡ‪ ‬ﻳ‪‬ﻘﹸﻮﻟﹸﻮﻥﹶ ﺍﻓﹾﺘ‪‬ﺮ‪‬ﺍﻩ‪‬‬
‫ﻗﹸﻞﹾ ﻓﹶﺄﹾﺗ‪‬ﻮﺍﹾ ﺑِﻌ‪‬ﺸ‪‬ﺮِ ﺳ‪‬ﻮ‪‬ﺭٍ ﻣ‪‬ﺜﹾﻠِﻪِ ﻣ‪‬ﻔﹾﺘ‪‬ﺮ‪‬ﻳ‪‬ﺎﺕٍ ﻭ‪‬ﺍﺩ‪‬ﻋ‪‬ﻮﺍﹾ ﻣ‪‬ﻦِ ﺍﺳ‪‬ﺘ‪‬ﻄﹶﻌ‪‬ﺘ‪‬ﻢ ﻣ‪‬ﻦ ﺩ‪‬ﻭﻥِ ﺍﻟﻠﹼﻪِ ﺇِﻥ ﻛﹸﻨﺘ‪‬ﻢ‪‬‬
‫ﺻ‪‬ﺎﺩِﻗِﲔ‪ .‬ﻓﹶﺈِﻥ ﻟﱠﻢ‪ ‬ﻳ‪‬ﺴ‪‬ﺘ‪‬ﺠِﻴﺒ‪‬ﻮﺍﹾ ﻟﹶﻜﹸﻢ‪ ‬ﻓﹶﺎﻋ‪‬ﻠﹶﻤ‪‬ﻮﺍﹾ ﺃﹶﻧ‪‬ﻤ‪‬ﺎ ﺃﹸﻧﺰِﻝِ ﺑِﻌِﻠﹾﻢِ ﺍﻟﻠﹼﻪِ ﻭ‪‬ﺃﹶﻥ ﻵ ﺇِﻟـﻪ‪ ‬ﺇِﻻﱠ‬
‫ﻫ‪‬ﻮ‪ ‬ﻓﹶﻬ‪‬ﻞﹾ ﺃﹶﻧﺘ‪‬ﻢ ﻣ‪‬ﺴ‪‬ﻠِﻤ‪‬ﻮﻥﹶ(( ﴿ﻫﻮﺩ ‪.﴾١٤-١٣‬‬

‫‪١٧‬‬

‫‪ .٣‬ﰒ ﲢﺪﺍ ﻫﻢ ﺑﺴﻮﺭﺓ ﻭﺍﺣﺪﺓ ﻣﻨﻪ ﰱ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪)) :‬ﺃﹶﻡ‪ ‬ﻳ‪‬ﻘﹸﻮﻟﹸﻮﻥﹶ‬
‫ﺍﻓﹾﺘ‪‬ﺮ‪‬ﺍﻩ‪ ‬ﻗﹸﻞﹾ ﻓﹶﺄﹾﺗ‪‬ﻮﺍﹾ ﺑِﺴ‪‬ﻮﺭ‪‬ﺓٍ ﻣ‪‬ﺜﹾﻠِﻪِ ﻭ‪‬ﺍﺩ‪‬ﻋ‪‬ﻮﺍﹾ ﻣ‪‬ﻦِ ﺍﺳ‪‬ﺘ‪‬ﻄﹶﻌ‪‬ﺘ‪‬ﻢ ﻣ‪‬ﻦ ﺩ‪‬ﻭﻥِ ﺍﻟﻠﹼﻪِ ﺇِﻥ ﻛﹸﻨﺘ‪‬ﻢ‪‬‬
‫ﺻ‪‬ﺎﺩِﻗِﲔ‪﴿ ((‬ﻳﻮﻧﺲ‪ ﴾ ٣٨ :‬ﻭﻛﺮﺭ ﻫﺬﺍ ﺍﻟﺘﺤﺪﻯ ﰱ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪)) :‬ﻭ‪‬ﺇِﻥ ﻛﹸﻨﺘ‪‬ﻢ‪‬‬
‫ﻓِﻲ ﺭ‪‬ﻳ‪‬ﺐٍ ﻣ‪‬ﻤ‪‬ﺎ ﻧ‪‬ﺰ‪‬ﻟﹾﻨ‪‬ﺎ ﻋ‪‬ﻠﹶﻰ ﻋ‪‬ﺒ‪‬ﺪِﻧ‪‬ﺎ ﻓﹶﺄﹾﺗ‪‬ﻮﺍﹾ ﺑِﺴ‪‬ﻮﺭ‪‬ﺓٍ ﻣ‪‬ﻦ ﻣ‪‬ﺜﹾﻠِﻪِ ﻭ‪‬ﺍﺩ‪‬ﻋ‪‬ﻮﺍﹾ ﺷ‪‬ﻬ‪‬ﺪ‪‬ﺍﺀﻛﹸﻢ ﻣ‪‬ﻦ‬
‫ﺩ‪‬ﻭﻥِ ﺍﻟﻠﹼﻪِ ﺇِﻥﹾ ﻛﹸﻨ‪‬ﺘ‪‬ﻢ‪ ‬ﺻ‪‬ﺎﺩِﻗِﲔ‪﴿ ((‬ﺍﻟﺒﻘﺮﺓ‪.﴾٢٣ :‬‬

‫‪١٤‬‬

‫ﺃﻣﺎ ﻭﺟﻮﻩ ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ ﻓﻜﻤﺎ ﻳﻠﻰ‪:‬‬
‫‪ .١‬ﺍﻟﻨﻈﻢ ﺍﻟﺒﺪﻳﻊ ﺍﳌﺨﺎﻟﻒ ﻟﻜﻞ ﻧﻈﻢ ﻣﻌﻬﻮﺩ ﰱ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪،‬‬
‫ﻓﺎﻟﻘﺮﺁﻥ ﻳﺸﺒﻬﻪ ﺷﻴﺊ ﰱ ﻧﻈﻤﻪ ﻻ ﻣﻦ ﺷﻌﺮ ﻭﻻ ﻣﻦ ﻧﺜﺮ ﻭﺫﻟﻚ ﺑﺸﻬﺎﺩﺓ ﺃﺳﺎﻃﲔ‬
‫ﺍﻟﺒﻼﻏﺔ ﻭﺃﺋﻤﺔ ﺍﻟﻔﺼﺎﺣﺔ ﻭﺍﻟﺒﻴﺎﻥ‪.‬‬
‫‪ .٢‬ﺍﻷﺳﻠﻮﺏ ﺍﻟﻌﺠﻴﺐ ﺍﳌﺨﺎﻟﻒ ﳉﻤﻴﻊ ﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
‫‪ .٣‬ﺍﳉﺰﺍﻟﺔ ﺍﻟﱴ ﻻ ﳝﻜﻦ ﳌﺨﻠﻮﻕ ﺃﻥ ﻳﺄﰐ ﳌﺜﻠﻬﺎ‪.‬‬

‫‪١٥‬‬

‫‪١٤‬ﻣﻨﺎﻉ ﺍﳋﻠﻴﻞ ﺍﻟﻘﻄﺎﻥ‪ ،‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ ‪.٢٥٩-٢٥٨‬‬
‫‪١٥‬ﳏﻤﺪ ﻋﻠﻰ ﺍﻟﺼﺒﻮﱏ‪ ،‬ﺍﻟﺘﺒﻴﺎﻥ ﰱ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪) ،‬ﺑﲑﻭﺕ‪ :‬ﻋﺎﱂ ﺍﻟﻜﺘﺐ‪ ،‬ﺩﺕ(‪ ،‬ﻁ ‪ ،١‬ﺹ ‪.١١٩‬‬

‫‪١٨‬‬

‫ﺝ‪-‬ﻣﻀﻤﻮﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫ﻗﺴﻢ ﳏﻤﺪ ﺍﳊﻀﺮﻯ ﻣﻀﻤﻮﻥ ﺍﻟﻘﺮﺁﻥ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪:‬‬
‫‪ .١‬ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻹﳝﺎﻥ ﺑﺎﷲ ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﻛﻠﻬﺎ ﺗﺒﺤﺚ‬
‫ﰱ ﻋﻠﻢ ﺍﻟﻜﻼﻡ‪.‬‬
‫‪ .٢‬ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻷﺧﻼﻕ ﺍﻟﻜﺮﳝﺔ ﻭﻛﻠﻬﺎ ﺗﺒﺤﺚ ﰱ ﻋﻠﻢ ﺍﻷﺧﻼﻕ‪.‬‬
‫‪ .٣‬ﻣﺎ ﻳﺘﻌﻠﻖ ﰱ ﻋﻠﻢ ﺍﻟﺒﻴﺎﻥ ﻭﻛﻠﻬﺎ ﺗﺒﺤﺚ ﰱ ﻋﻠﻢ ﺍﻟﻔﻘﻪ‪.‬‬
‫ﻭﻗﺎﻝ ﳏﻤﺪ ﻋﺒﺪﻩ ﺇﻥﹼ ﻣﻀﻤﻮﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﳛﺘﻮﻯ ﻋﻠﻰ ﻣﺎﻳﻠﻰ‪:‬‬
‫‪ .١‬ﺗﻮﺣﻴﺪ ﺍﷲ‪.‬‬
‫‪ .٢‬ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‪ ،‬ﺍﻟﻮﻋﺪﺩ ﺑﺎﳉﺰﺍﺀ ﳌﻦ ﺁﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻮﻋﻴﺪ ﻋﻦ ﺍﻟﻨﺎﺭ‬
‫ﳌﻦ ﺃﻧﻜﺮ ﺗﻮﺣﻴﺪ ﺍﷲ‪.‬‬
‫‪ .٣‬ﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﱴ ﺃﺣﻴﺎﻫﺎ ﺗﻮﺣﻴﺪ ﺍﷲ ﰱ ﺍﻟﻘﻠﺐ‪.‬‬

‫‪١٩‬‬

‫‪ .٤‬ﺍﻷﺣﻜﺎﻡ ﺍﻟﱴ ﺳﻠﻜﻬﺎﺍﻹﻧﺴﺎﻥ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺍﻟﺴﻌﺎﺩﺓ ﰱ ﺍﻟﺪﺍﺭﻳﻦ‪.‬‬
‫‪.٥‬‬

‫ﻗﺼﺺ ﻫﺆﻵﺀ ﺍﻟﺬﻳﻦ ﲤﺴﻜﻮﺍ ﲝﺪﻭﺩ ﺍﷲ ﻭﻗﺼﺺ ﻫﺆﻵﺀ ﺍﻟﺬﻳﻦ‬

‫ﺧﺮﺟﻮﺍ ﻋﻦ ﺣﺪﻭﺩﺍﷲ‪.‬‬
‫ﻭﻗﺎﻝ ﳏﻤﺪ ﺷﻠﺘﻮﺕ ﺇﻥﹼ ﻣﻀﻤﻮﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﳛﺘﻮﻯ ﻋﻠﻰ‪:‬‬
‫‪ .١‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﱴ ﻭﺟﺐ ﻋﻠﻰ ﻛﻞ ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﻣﻶﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ‬
‫ﻭﺭﺳﻠﻪ ﻭﺍﻟﻴﻮﻡ ﺍﻷﺧﺮ‪.‬‬
‫‪ .٢‬ﺍﻷﺧﻼﻕ ﺍﻟﱴ ﳝﻜﻦ ‪‬ﺎ ﺗﺮﺑﻴﺔ ﺍﻟﻨﻔﺲ ﻭﺇﺻﻼﺡ ﺍ‪‬ﺘﻤﻊ‪.‬‬
‫‪ .٣‬ﺍﻷﻣﺮ ﺑﺎﻟﺘﺪﺑ‪‬ﺮ ﻋﻦ ﺧﻠﻖ ﺍﻟﻌﺎﱂ ﳌﻌﺮﻓﺔ ﺣﻜﻤﺔ ﺧﻠﻘﻪ ﻭﳝﻜﻦ ‪‬ﺎ‬
‫ﺯﻳﺎﺩﺓ ﺍﻹﳝﺎﻥ ﺑﺎﷲ‪.‬‬
‫‪ .٤‬ﻗﺼﺺ ﻫﺆﻵﺀ ﺍﻟﺴﺎﺑﻘﲔ‪.‬‬
‫‪ .٥‬ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‪.‬‬

‫‪١٦‬‬

‫‪١٦‬ﻣﺰﺩﻟﻔﺔ ﳏﻤﺪ‪ ،‬ﺍﻟﺘﻮﻛﻴﺪ ﺍﳌﻌﻨﻮﻯ ﻭﺍﺳﺘﻌﻤﺎﻻﺗﻪ ﰱ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪) ،‬ﺭﺳﺎﻟﺔ‪ ،‬ﻏﲑ ﻣﻨﺸﻮﺭﺓ‪ ،‬ﻛﻠﻴﺔ‬
‫ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﺟﺎﻛﺮﺗﺎ‪٢٠٠٢،‬ﻡ(‪ ،‬ﺹ ‪.٢٧-٢٥‬‬

٢٠

‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‬
‫ﻟﻔﻆ ﻋﺴﻰ ﰱ ﻋﻠﻢ ﺍﻟﻨﺤﻮ‬

‫أ‪-‬‬

‫ﺗﻌﺮﻳﻒ ﻟﻔﻆ ﻋﺴﻰ‬
‫ﻋﺴﻰ ﺃﺣﺪ ﺃﻓﻌﺎﻝ ﺍﻟﺮﺟﺎﺀ‪ .‬ﻭﺃﻓﻌﺎﻝ ﺍﻟﺮﺟﺎﺀ ﻫﻰ ﻣﺎ ﺗﺪﻝ ﻋﻠﻰ ﺭﺟﺎﺀ ﻭﻗﻮﻉ‬

‫ﺍﳋﱪ‪ ١٧.‬ﻫﻲ ﻣﺎﺿﻴﺔ ﰱ ﺍﻟﻠ