Topic 1
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ﻣﻦ ﺳﻮرة اﻟﺮوم ﻧﺺ ﻣﻦ اﻟﻘﺮآن اﻟﻜﺮﻳﻢ
ﻋﺮض ﻋﺎم ﻟﻠﻤﻮﺿﻮع ﻣﻘﺪﻣﺔ
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ﺳﻮرة اﻟﺮوم ،اﻳﺎت ٢٦-١٧ ﻣﻨﺰﻟﺔ اﻟﻘﺮآن اﻟﻜﺮﻳﻢ اﻟﺘﺴﺒﻴﺢ واﻟﺤﻤﺪ واﻳﺎت اﻟﺘﺤﻠﻴﻞ ا/دﺑﻲ
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ا/ﻓﻜﺎر واﻟﻤﻌﺎﻧﻲ
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اﻟﻌﺎﻃﻔﺔ واﻟﺸﻌﻮر
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اﻟﻠﻐﺔ وا/ﺳﻠﻮب
ﻣﻘﺪﻣﺔ ﻻﺑﺪ ﻟﻨﺎ ﻭﳓﻦ ﻧﺪﺭﺱ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ،ﻭﻧﺴﻌﻰ ﻻﻛﺘﺴﺎﺏ ﺍﳌﻬﺎﺭﺍﺕ ﺍﻟﺮﻓﻴﻌﺔ ﻓﻴﻬﺎ ﺃﻥ ﻧﻌﻮﺩ ﺇﱃ ﺃﺭﻗﻰ ﺍﻟﻨﻤﺎﺫﺝ ﰲ ﺍﻟﻠﻐﺔ ،ﻭﺃﺭﻓﻌﻬﺎ، ﻛﻲ ﻧﺘﻌﺮﻑ ﻋﻠﻰ ﺻﻴﺎﻏﺘﻬﺎ ﻭﺃﺳﺎﻟﻴﺒﻬﺎ ،ﻭﻻ ﳜﺘﻠﻒ ﺍﺛﻨﺎﻥ ﰲ ﺃﻥ ﺃﻋﻠﻰ ﻧﺺ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻫﻮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﳌﻌﺠﺰ ﺑﻠﻔﻈﻪ ﻭﻣﻌﻨﺎﻩ.. ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺍﻣﺘﺪﺍﺩ ﺍﻟﻘﺮﻭﻥ ﺍﻟﱵ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺳﺒﺒﹰﺎ ﰲ ﲢﺮﻳﻒ ﺍﻟﻨﺺ ﺃﻭ ﺗﻐﻴﲑﻩ ..ﻓﺈﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺗﻌﻬﺪ ﲝﻔﻈﻪ ﰲ ﺤ ﻦ ﻧ ﺰﹾﻟﻨﺎ ﺍﻟ ﱢﺬ ﹾﻛ ﺮ ﻭِﺇﻧﺎ ﹶﻟ ﻪ ﹶﻟﺤﺎِﻓﻈﹸﻮ ﹶﻥ{ﺍﳊﺠﺮ ،٩ :ﻓﻜﻞ ﻣﻦ ﻳﻠﺘﻤﺲ ﺍﻟﻔﺼﺎﺣﺔ ﻭﺍﻟﺒﻼﻏﺔ ﻻﺑﺪ ﺃﻥ ﻳﺘﺰﻭﺩ ﺑﺄﺳﺎﻟﻴﺒﻪ ،ﻭﺗﺮﺍﻛﻴﺒﻪ ﻗﻮﻟﻪِ} :ﺇﻧﺎ ﻧ ﻭﻳﺴﺘﻠﻬﻢ ﻣﻦ ﲨﺎﻟﻪ ﻭﺟﻼﻟﻪ. ﺳﻨﻘﻒ ﻋﻨﺪ ﺑﻀﻊ ﺁﻳﺎﺕ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ ﻭﻗﻔﺔ ﻟﻐﻮﻳﺔ ﺃﺩﺑﻴﺔ ،ﻟﻴﻜﻮﻥ ﺍﺳﺘﻬﻼ ﹰﻻ ﰲ ﺩﺭﺍﺳﺘﻨﺎ ﻟﻠﻨـﺼﻮﺹ ﺍﳌﺨﺘـﺎﺭﺓ ،ﻭﺍﻟﺘﺤﻠﻴـﻞ ﺍﻷﺩﰊ ﻭﺍﳌﻬﺎﺭﺍﺕ ﺍﻟﻠﻐﻮﻳﺔ ﻓﺈﻥ ﻛﻞ ﺍﻟﻨﺼﻮﺹ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﺃﻧﺸﺌﺖ ﺗﺘﺄﺧﺮ ﻋﻨﻪ ﺭﺗﺒﺘﻪ ﻭﻣﱰﻟﺘﻪ ،ﻭﻗﺪ ﻛﺎﻥ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗـﺄﺛﲑﻩ ﺍﻟﻮﺍﺿـﺢ ﰲ
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ﺍﻟﻨﺼﻮﺹ ﺍﻷﺩﺑﻴﺔ ،ﻭﺍﻟﻔﻨﻮﻥ ﺍﻟﻠﻐﻮﻳﺔ ﺍﻹﺑﺪﺍﻋﻴﺔ ﻛﻤﺎ ﺳﻨﻮﺿﺤﻪ ،ﻣﻦ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻷﺩﰊ ﻟﻶﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﰲ ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ ،ﻭﻣﺎ ﻧﻌﺮﺿﻪ ﻣﻦ ﺍﻷﻓﻜﺎﺭ ﻭﺍﳌﻌﺎﱐ ﺍﻟﱵ ﺗﻀﻤﻨﺘﻬﺎ ﺍﻵﻳﺎﺕ ،ﻭﺍﻟﻌﺎﻃﻔﺔ ﻭﺍﻟﺸﻌﻮﺭ ﺍﻟﱵ ﺗﺴﺘﺠﻴﺐ ﳋﻄﺎﺏ ﺍﷲ ﻋﺰ ﻭﺟﻞ ،ﻭﺍﻟﻠﻐﺔ ﻭﺍﻷﺳﻠﻮﺏ.
ﺣﺼﻴﻠﺔ اﻟﺘﻌﻠﻢ ﺑﻌﺪ دراﺳﺘﻚ ﻟﻬﺬا اﻟﻤﻮﺿﻮع ﺳﻴﻜﻮن ﺑﻤﻘﺪورك اﺗﻲ:
ﻣﻌﺮﻓﺔ ﺟﻮﺍﻧﺐ ﻣﻦ ﺑﻼﻏﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﰲ ﺧﻄﺎﺏ ﺍﻹﻧﺴﺎﻥ ﻭﺩﻋﻮﺗﻪ ﺇﱃ ﺍﻟﺘﺄﻣﻞ ﰲ ﺍﻟﻜﻮﻥ ﻣﻦ ﺧﻼﻝ ﺍﻟﺪﻻﻟﺔ ﺍﻟﻠﻐﻮﻳﺔ ﻭﺍﻟﺪﻻﻟﺔ ﺍﻻﺻﻄﻼﺣﻴﺔ ﻟﻠﻔﻈﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ. ﺇﺩﺭﺍﻙ ﺍﻵﺛﺎﺭ ﺍﻟﻨﻔﺴﻴﺔ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺗﺴﺒﻴﺤﻪ ﻭﲢﻤﻴﺪﻩ ،ﻭﺗﺄﻣﻠﻪ ﰲ ﺁﻳﺎﺕ ﺍﷲ ﺍﻟﺬﻱ ﺗﻮﺻﻠﻪ ﺇﱃ ﺍﻻﻗﺮﺍﺭ ﺑﺮﺑﻮﺑﻴﺘﻪ ﻭﺍﻟﻘﻨﻮﺕ ﻟﻪ. ﺇﺩﺭﺍﻙ ﺍﻟﻘﻴﻢ ﺍﻟﻌﺎﻃﻔﻴﺔ ،ﰲ ﺍﻟﺰﻭﺍﺝ ،ﻭﰲ ﺑﻌﺾ ﺍﳌﻈﺎﻫﺮ ﺍﻟﻜﻮﻧﻴﺔ. ﺗﺬﻭﻕ ﲨﺎﻟﻴﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻷﺳﻠﻮﺑﻴﺔ.
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ﺳﻮرة اﻟﺮوم ،ا ﻳﺎت ٢٦-١٧
ﲔ ﺗ ﹾﻈ ِﻬﺮﻭ ﹶﻥ}{١٨ ﺸﻴﹰﺎ ﻭ ِﺣ ﺽ ﻭ ﻋ ِ ﺕ ﻭﺍﹾﻟﹶﺄ ﺭ ِ ﺴﻤﺎﻭﺍ ِ ﺤ ﻤ ﺪ ﻓِﻲ ﺍﻟ ﺼِﺒﺤﻮ ﹶﻥ} {١٧ﻭﹶﻟ ﻪ ﺍﹾﻟ ﲔ ﺗ ﲔ ﺗ ﻤﺴﻮ ﹶﻥ ﻭ ِﺣ ﺴﺒﺤﺎ ﹶﻥ ﺍﻟﱠﻠ ِﻪ ِﺣ ﹶﻓ ﺨ ﺮﺟﻮ ﹶﻥ} {١٩ﻭ ِﻣ ﻦ ﺁﻳﺎِﺗ ِﻪ ﹶﺃ ﹾﻥ ﺧﹶﻠ ﹶﻘﻜﹸﻢ ﻚ ﺗ ﺽ ﺑ ﻌ ﺪ ﻣ ﻮِﺗﻬﺎ ﻭ ﹶﻛ ﹶﺬِﻟ ﺤﻴِﻲ ﺍﹾﻟﹶﺄ ﺭ ﺤ ﻲ ﻭﻳ ﺖ ِﻣ ﻦ ﺍﹾﻟ ﺝ ﺍﹾﻟ ﻤﻴ ﺨ ِﺮ ﺖ ﻭﻳ ﺤ ﻲ ِﻣ ﻦ ﺍﹾﻟ ﻤﻴ ِ ﺝ ﺍﹾﻟ ﺨ ِﺮ ﻳ ﺴ ﹸﻜﻨﻮﺍ ِﺇﹶﻟﻴﻬﺎ ﻭ ﺟ ﻌ ﹶﻞ ﺑﻴﻨﻜﹸﻢ ﻣ ﻮ ﺩ ﹰﺓ ﺴ ﹸﻜ ﻢ ﹶﺃ ﺯﻭﺍﺟﹰﺎ ﱢﻟﺘ ﺸﺮﻭ ﹶﻥ} {٢٠ﻭ ِﻣ ﻦ ﺁﻳﺎِﺗ ِﻪ ﹶﺃ ﹾﻥ ﺧﹶﻠ ﻖ ﹶﻟﻜﹸﻢ ﻣ ﻦ ﺃﹶﻧ ﹸﻔ ِ ﺸ ﺮ ﺗﻨﺘ ِ ﺏ ﹸﺛ ﻢ ِﺇﺫﹶﺍ ﺃﹶﻧﺘﻢ ﺑ ﻣﻦ ﺗﺮﺍ ٍ ﻚ ﺴﻨِﺘ ﹸﻜ ﻢ ﻭﹶﺃﹾﻟﻮﺍِﻧ ﹸﻜ ﻢ ِﺇ ﱠﻥ ﻓِﻲ ﹶﺫِﻟ ﻑ ﹶﺃﹾﻟ ِ ﺽ ﻭﺍ ﺧِﺘﻠﹶﺎ ﺕ ﻭﺍﹾﻟﹶﺄ ﺭ ِ ﺴﻤﺎﻭﺍ ِ ﺕ ﱢﻟ ﹶﻘ ﻮ ٍﻡ ﻳﺘ ﹶﻔ ﱠﻜﺮﻭ ﹶﻥ} {٢١ﻭ ِﻣ ﻦ ﺁﻳﺎِﺗ ِﻪ ﺧ ﹾﻠ ﻖ ﺍﻟ ﻚ ﻟﹶﺂﻳﺎ ٍ ﻭ ﺭ ﺣ ﻤ ﹰﺔ ِﺇ ﱠﻥ ﻓِﻲ ﹶﺫِﻟ ﺴ ﻤﻌﻮ ﹶﻥ} {٢٣ﻭ ِﻣ ﻦ ﺕ ﱢﻟ ﹶﻘ ﻮ ٍﻡ ﻳ ﻚ ﻟﹶﺂﻳﺎ ٍ ﻀِﻠ ِﻪ ِﺇ ﱠﻥ ﻓِﻲ ﹶﺫِﻟ ﲔ} {٢٢ﻭ ِﻣ ﻦ ﺁﻳﺎِﺗ ِﻪ ﻣﻨﺎ ﻣﻜﹸﻢ ﺑِﺎﻟﱠﻠﻴ ِﻞ ﻭﺍﻟﻨﻬﺎ ِﺭ ﻭﺍﺑِﺘﻐﺎ ﺅﻛﹸﻢ ﻣﻦ ﹶﻓ ﺕ ﱢﻟ ﹾﻠﻌﺎِﻟ ِﻤ ﻟﹶﺂﻳﺎ ٍ ﺕ ﱢﻟ ﹶﻘ ﻮ ٍﻡ ﻳ ﻌ ِﻘﻠﹸﻮ ﹶﻥ} {٢٤ﻭ ِﻣ ﻦ ﻚ ﻟﹶﺂﻳﺎ ٍ ﺽ ﺑ ﻌ ﺪ ﻣ ﻮِﺗﻬﺎ ِﺇ ﱠﻥ ﻓِﻲ ﹶﺫِﻟ ﺤﻴِﻲ ِﺑ ِﻪ ﺍﹾﻟﹶﺄ ﺭ ﺴﻤﺎ ِﺀ ﻣﺎ ًﺀ ﹶﻓﻴ ﻕ ﺧﻮﻓﹰﺎ ﻭ ﹶﻃﻤﻌﹰﺎ ﻭﻳﻨ ﺰ ﹸﻝ ِﻣ ﻦ ﺍﻟ ﺁﻳﺎِﺗ ِﻪ ﻳﺮِﻳ ﹸﻜ ﻢ ﺍﹾﻟﺒ ﺮ ﺽ ﺕ ﻭﺍﹾﻟﹶﺄ ﺭ ِ ﺴﻤﺎﻭﺍ ِ ﺨ ﺮﺟﻮ ﹶﻥ} {٢٥ﻭﹶﻟ ﻪ ﻣﻦ ﻓِﻲ ﺍﻟ ﺽ ِﺇﺫﹶﺍ ﺃﹶﻧﺘ ﻢ ﺗ ﺽ ِﺑﹶﺄ ﻣ ِﺮ ِﻩ ﹸﺛ ﻢ ِﺇﺫﹶﺍ ﺩﻋﺎ ﹸﻛ ﻢ ﺩ ﻋ ﻮ ﹰﺓ ﻣ ﻦ ﺍﹾﻟﹶﺄ ﺭ ِ ﺴﻤﺎﺀ ﻭﺍﹾﻟﹶﺄ ﺭ ﺁﻳﺎِﺗ ِﻪ ﺃﹶﻥ ﺗﻘﹸﻮ ﻡ ﺍﻟ ﹸﻛ ﱞﻞ ﱠﻟ ﻪ ﻗﹶﺎِﻧﺘﻮ ﹶﻥ}{٢٦
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ﻣﻨﺰﻟﺔ اﻟﻘﺮآن اﻟﻜﺮﻳﻢ
ﻛﺎﻥ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻭﱂ ﻳﺰﻝ ،ﺗﺄﺛﲑﻩ ﺍﻟﻮﺍﺿﺢ ﻋﻠﻰ ﺍﻟﻠﻐﺔ ﻭﺍﻷﺩﺏ ،ﻓﻘﺪ ﻭﺻﻔﻪ ﺍﻟﺮﺳﻮﻝ ﺑﺄﻧﻪ ﻻ ﳜﻠﻖ ﻋﻠﻰ ﻛﺜﺮﺓ ﺍﻟﺮﺩ .ﺇﺫ ﻫﻮ ﳜﺎﻟﻒ ﺍﳌﺄﻟﻮﻑ ﰲ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺒﻠﻴﻐﺔ ،ﺃﺎ ﲣﻠﻖ ﻋﻠﻰ ﺗﻘﺎﺩﻡ ﺍﻟﻌﺼﺮ ،ﻭﺗﻌﺎﻗﺐ ﺍﻷﻳﺎﻡ ..ﺗﻮﺗﺮﺍﺕ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﺘﺨﺼﺼﺔ ﻗﺪﳝﹰﺎ ﻭﺣﺪﻳﺜﹰﺎ ﻋﻠﻰ ﺍﻹﻗﺮﺍﺭ ﺑﺘﺄﺛﲑﻩ ﰲ ﺍﻟﺴﺎﻣﻌﲔ ﻭﺍﻟﻘﺎﺭﺋﲔ ..ﻭﺫﻟﻚ ﺃﻥ ﺃﺳﻠﻮﺑﻪ ﳜﺘﻠﻒ ﻋﻦ ﺃﺳﺎﻟﻴﺐ ﺍﻟﺸﻌﺮ ﺍﳌﻌﺮﻭﻓﺔ ﺑﺎﻟﻮﺯﻥ ﻭﺍﻟﻘﺎﻓﻴﺔ ،ﻛﻤﺎ ﺃﻧﻪ ﺑﺎﻳﻦ ﺳﺠﻊ ﺍﻟﻜﻬﺎﻥ ،..ﻭﺍﻓﻖ ﺃﺳﺎﻟﻴﺐ ﺍﻟﻌﺮﺏ ﻭﻣﻌﻬﻮﺩ ﺍﻟﻠﻐﺔ ،ﻭﺧﺎﻟﻔﻬﻢ ﰲ ﺇﻋﺠﺎﺯﻩ ..ﺣﱴ ﻳﺒﻘﻰ ﺃﺳﻠﻮﺑﹰﺎ ﻣﺘﻤﻴﺰﹰﺍ ﺑﲔ ﺍﻷﺳﺎﻟﻴﺐ ..ﻭﻳﻜﻮﻥ ﻣﻌﺠﺰﹰﺍ ﻳﺘﺤﺪﻯ ﺍﻟﻌﺮﺏ ﺃﻥ ﻳﺄﺗﻮﺍ ﲟﺜﻠﻪ ،ﻭﻟﻮ ﻛﺎﻥ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ ﻇﻬﲑﺍﹰ ،ﰒ ﻛﺎﻥ ﺍﻟﺘﺪﺭﺝ ﰲ ﺍﻟﺘﺤﺪﻱ ﰲ ﺃﻥ ﻳﺄﺗﻮﺍ ﺑﻌﺸﺮ ﺳﻮﺭ ﻣﻦ ﻣﺜﻠﻪ ١ ﻓﻌﺠﺰﻭﺍ ﻛﺬﻟﻚ ،ﺃﻭ ﺑﺴﻮﺭﺓ ﻭﺍﺣﺪﺓ! ﻭﺑﻔﻀﻞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﺣﻔﻈﺖ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻦ ﺍﻟﻀﻴﺎﻉ ،ﻭﲨﻊ ﺍﻟﻌﺮﺏ ﻋﻠﻰ ﻟﻐﺔ ﻗﺮﻳﺶ ﻭﲢﻮﻟﺖ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺇﱃ ﻟﻐﺔ ﻋﺎﳌﻴﺔ، ﻛﺎﻧﺖ ﺳﺒﺒﹰﺎ ﰲ ﻧﺸﻮﺀ ﻋﻠﻮﻡ ﻛﺜﲑﺓ ﻭﻣﻌﺎﺭﻑ ﻣﺘﻨﻮﻋﺔ ،ﻣﻦ ﳓﻮ ﻭﺻﺮﻑ ،ﻭﺑﻼﻏﺔ ﻭﺗﻔﺴﲑ ،ﻭﺃﺳﺒﺎﺏ ﻧﺰﻭﻝ ،ﻭﻓﻘﻪ ﻭﺃﺻﻮﻝ ﻓﻘﻪ.. ﻭﻛﺎﻥ ﻣﻦ ﺁﺛﺎﺭﻩ ﺃﻥ ﺍﻟﻠﻐﺔ ﻧﻔﺖ ﻋﻦ ﻧﻔﺴﻬﺎ ﺍﳊﻮ ِﺷ ﻲ ﻭﺍﻟﻐﺮﻳﺐ ،ﻓﻴﻤﺎ ﻗﺪﻡ ﻣﻦ ﻟﻐﺔ ﻓﺼﻴﺤﺔ ﻣﻴﺴﻮﺭﺓ ﻭﺃﺳﺎﻟﻴﺐ ﺑﻠﻴﻐﺔ ..ﻓﺼﺎﺭ ﺍﻟﺒﻠﻐﺎﺀ
١ﻳﻨﻈﺮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﰲ :ﺍﻹﺳﺮﺍﺀ ،٨٨ :ﻫﻮﺩ ،١٣ :ﺍﻟﺒﻘﺮﺓ.٢٣ :
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ﳛﺘﺬﻭﻥ ﺃﺳﺎﻟﻴﺒﻪ ،ﻭﻳﻘﺘﻔﻮﻥ ﻣﻨﻬﺠﻪ ﰲ ﺍﻟﺘﻌﺒﲑ ﻭﻛﺎﻧﺖ ﺍﻟﻌﻠﻮﻡ ﺍﻟﱵ ﻧﺸﺄﺕ ﺗﻀﻊ ﺿﻮﺍﺑﻂ ﺍﻟﻠﻐﺔ ﻭﻣﻌﺎﻳﲑﻫﺎ ﻣﺴﺘﻬﺪﻳﺔ ﺑﺄﺳﺎﻟﻴﺒﻪ ﻭﺗﻌﺒﲑﺍﺗﻪ، ﺣﱴ ﺃﻢ ﺍﻧﺘﻘﺼﻮﺍ ﺍﳋﻄﻴﺐ ﻣﻬﻤﺎ ﺍﺭﺗﻔﻌﺖ ﻣﱰﻟﺘﻪ ،ﺇﺫﺍ ﱂ ﻳﺴﺘﺸﻬﺪ ﺑﺎﻟﻘﺮﺁﻥ ﰲ ﺧﻄﺒﺘﻪ.٢
اﻟﺘﻘﻮﻳﻢ اﻟﺬاﺗﻲ ﻟﻠﺘﺄﻛﺪ ﻣﻦ ﻓﻬﻤﻚ ﻟﻠﻤﻮﺿﻮﻉ ﺃﺟﺐ ﻋﻦ ﺍﻷﺳﺌﻠﺔ ﺍﻵﺗﻴﺔ: ﺱ :١ﻫﻞ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺃﺳﻠﻮﺏ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺷﻌﺮﺍﹰ؟ ﻣﺎ ﺍﻟﺪﻟﻴﻞ؟ ﺱ :٢ﻛﻴﻒ ﻧﺜﺒﺖ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﺻﻞ ﻟﻌﻠﻮﻡ ﻛﺜﲑﺓ؟
٢ﺿﻴﻒ ،ﺷﻮﻗﻲ ،ﺍﻟﻌﺼﺮ ﺍﻹﺳﻼﻣﻲ ،ﺍﻟﻘﺎﻫﺮﺓ :ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ ،ﻁ ،٢٠ﺩ.ﺕ ،ﺹ.٣٤
١٣
٣ .١
اﻟﺘﺴﺒﻴﺢ واﻟﺤﻤﺪ وا ﻳﺎت
ﻫﺬﻩ ﺍﻷﻟﻔﺎﻅ ،ﻣﻦ ﺍﻷﻟﻔﺎﻅ ﺍﳊﻴﻮﻳﺔ ﻭﺍﳌﻬﻤﺔ ،ﻭﻟﺬﻟﻚ ﺗﺸﻌﺒﺖ ﻣﻌﺎﻧﻴﻬﺎ ﻭﺍﺗﺴﻌﺖ ﻭﻻﺳﻴﻤﺎ ﺑﻌﺪ ﺍﻹﺳﻼﻡ ،ﻓﺴﺒﺤﺎﻥ ﺍﷲ :ﺗﱰﻳﻪ ﺍﷲ ﻣﻦ ﺍﻟﺼﺎﺣﺒﺔ ﻭﺍﻟﻮﻟﺪ ،ﻭﻫﻲ ﺑﺎﳌﻌﲎ ﻧﻔﺴﻪ ﻟﻠﺘﱪﻳﻚ، ﺍﻟﺘﱰﻳﻪ ﷲ ﻭﺍﻟﺘﻘﺪﻳﺲ ،ﻭﺍﻟﺘﺴﺒﻴﺢ ﺧﺎﺹ ﺑﺎﷲ ،ﻭﺍﻟﺘﱪﻳﻚ ﻳﺄﰐ ﷲ ﻭﻟﻠﺮﺳﻮﻝ ﻭﻳﻜﻮﻥ ﲟﻌﲎ ﺩﻭﺍﻡ ﺍﻟﺘﺸﺮﻳﻒ ﻭﺍﻟﻜﺮﺍﻣﺔ .ﻭﻫﻮ ﻋﻠﻢ ﺟﻨﺲ ﻋﻠﻰ ﺍﻟﺘﺴﺒﻴﺢ ،ﻣﻨﺼﻮﺏ )ﺳﺒﺢ( ﻋﻠﻰ ﺍﳌﺼﺪﺭ ﺃﻱ ﺳﺒﺢ ﺗﺴﺒﻴﺤﺎﹰ ،ﺃﻱ ﺃﺑﺮﺉ ﺍﷲ ﻣﻦ ﺍﻟﺴﻮﺀ ﺑﺮﺍﺀﺓ .ﻭﻣﻦ ﻣﻌﺎﻧﻴﻪ: .١ﺍﻟﺴﺮﻋﺔ ﺇﻟﻴﻪ ،ﻭﺍﳋﻔﺔ ﰲ ﻃﺎﻋﺘﻪ. .٢ﺍﳉﺪ ﰲ ﻋﺒﺎﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ،ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻟﺴﺒﺢ ،ﻭﻫﻮ ﺍﳌﺮ ﺍﻟﺴﺮﻳﻊ ﰲ ﺍﳌﺎﺀ ﺃﻭ ﺍﳍﻮﺍﺀ. ﻭﻗﺎﻟﻮﺍ :ﺃﻧﺖ ﺃﻋﻠﻢ ﲟﺎ ﰲ ﺳﺒﺤﺎﻧﻚ ،ﺃﻱ ﻧﻔﺴﻚ ،ﻭﺳﺒﻮﺡ ﻗﺪﻭﺱ ..ﻣﻦ ﺻﻔﺎﺗﻪ ﻷﻧﻪ ﻳﺴﺒﺢ ﻭﻳﻘﺪﺱ.٣ ﺳﺒﺤﺎﻥ ﻭﺟﻪ ﺍﷲ ،ﺃﻧﻮﺍﺭﻩ ،ﺳﺒﺤﺔ ﺍﷲ :ﺟﻼﻟﻪ
ﻧﺸــــﺎط .١ﻣﺎ ﺩﻻﻟﺔ ﺗﻌﺪﺩ ﺍﳌﻌﺎﱐ ﻟﻠﻔﻈﺔ ﺍﻟﺘﺴﺒﻴﺢ؟ .٢ﻣﺎ ﺩﻻﻟﺔ ﺍﻗﺘﺮﺍﻥ ﺍﻟﺘﺴﺒﻴﺢ ﺑﺎﳊﻤﺪ ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ؟
ﺍﻟﺘﺴﺒﻴﺢ :ﺍﻟﺼﻼﺓ ،ﻭﻫﻮ ﻣﻌﲎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ" :ﻭﻛﺎﻥ ﻣﻦ ﺍﳌﺴﺒﺤﲔ" ﻭﻗﻮﻟﻨﺎ :ﺳﺒﺤﺎﻥ ﺍﷲ ﻭﲝﻤﺪﻩ ،ﺍﻟﻮﺍﻭ :ﻟﻠﺤﺎﻝ ﻭﺍﻟﺘﻘﺪﻳﺮ :ﺃﺳﺒﺢ ﺍﷲ ﻣﺘﻠﺒﺴﹰﺎ ﲝﻤﺪﻩ ﺃﻭ ﻟﻠﻌﻄﻒ ،ﻭﺍﻟﺘﻘﺪﻳﺮ :ﺃﺳﺒﺢ ﺍﷲ ﻭﺃﻗﻮﻡ ﲝﻤﺪﻩ، ﻭﻟﻴﺲ ﺑﻜﺜﲑ ﻋﻠﻰ ﺍﷲ ﺍﻟﺬﻱ ﻭﺳﻌﺖ ﺭﲪﺘﻪ ﻛﻞ ﺷﻲﺀ ،ﺃﻥ ﳚﺰﻝ ﺍﻟﺜﻮﺍﺏ ﺍﻟﻌﻈﻴﻢ ،ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺍﻟﻘﻠﻴﻞ ،ﻭﰲ ﺍﻟﺼﻴﻐﺔ ﺗﱰﻳﻪ ﺍﷲ ﻋﻦ ﺍﻟﺸﺮﻳﻚ ﻭﺍﻟﻨﻈﲑ ﻓﻴﻤﺎ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ" :ﻛﻠﻤﺘﺎﻥ ﺣﺒﻴﺒﺘﺎﻥ ﺇﱃ ﺍﻟﺮﲪﻦ ،ﺧﻔﻴﻔﺘﺎﻥ ﻋﻠﻰ ﺍﻟﻠﺴﺎﻥ ،ﺛﻘﻴﻠﺘﺎﻥ ﰲ ﺍﳌﻴﺰﺍﻥ :ﺳﺒﺤﺎﻥ ﺍﷲ ﻭﲝﻤﺪﻩ ،ﺳﺒﺤﺎﻥ ﺍﷲ ﺍﻟﻌﻈﻴﻢ."٤
٣ﺍﻟﻔﲑﻭﺯ ﺁﺑﺎﺩﻱ ،ﳎﺪ ﺍﻟﺪﻳﻦ ،ﺍﶈﻴﻂ ،ﻣﺎﺩﺓ "ﺳﺒﺢ". ٤ﺍﳋﻮﱄ ،ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ،ﺍﻷﺩﺏ ﺍﻟﻨﺒﻮﻱ ،ﺑﲑﻭﺕ :ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ،ﻁ١٩٩٨-١٤١٨ ،٢ﻡ ،ﺹ.٢٠٤
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ﻭﺍﳊﻤﺪ ،ﺍﻟﺸﻜﺮ ،ﻭﺍﻟﺮﺿﺎ ،ﻭﺍﳉﺰﺍﺀ ،ﻭﻗﻀﺎﺀ ﺍﳊﻖ ،ﲪﺪ ﲪﺪﺍﹰ ،ﻓﻬﻮ ﲪﻮﺩ ﻭﲪﻴﺪ ﺃﲪﺪ ﺻﺎﺭ ﺃﻣﺮﻩ ﺇﱃ ﺍﳊﻤﺪ ،ﺃﻣﺎ ﺍﻟﺘﺤﻤﻴﺪ ﻓﻬﻮ ﲪﺪ ﺍﷲ ﻣﺮﺓ ﺑﻌﺪ ﻣﺮﺓ .٥ﻭﻳﻘﺘﺮﻥ ﺍﳊﻤﺪ ﺑﺎﻟﺘﺴﺒﻴﺢ -ﻋﻠﻰ ﺍﻟﺼﻮﺭﺓ ﺍﻟﱵ ﻗﺮﺃﻧﺎﻫﺎ -ﰲ ﺁﻳﺎﺕ ﻭﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ،ﻓﻬﻤﺎ ﺻﻔﺘﺎﻥ ﻣﺘﻼﺯﻣﺘﺎﻥ ﻻ
ﻳﻐﻔﻞ ﻋﻨﻬﻤﺎ ﺍﳌﺆﻣﻦ ﺍﻟﺬﺍﻛﺮ ..ﻭﻟﻔﻀﻞ ﺍﳊﻤﺪ ﻓﺈﻥ ﻛﻞ ﺃﻣﺮ ﺫﻱ ﺑﺎﻝ ﻻ ﻳﺒﺪﺃ ﻓﻴﻪ ﺑﺎﳊﻤﺪ ﷲ ﻓﻬﻮ ﺃﻗﻄﻊ.٦ ﻭﰲ ﺑﺎﺏ ﻓﻀﻞ ﺍﻟﺬﻛﺮ ﻭﺍﳊﺚ ﻋﻠﻴﻪ ،ﺟﺎﺀ ﺃﻛﺜﺮ ﻣﻦ ﻋﺸﺮﻳﻦ ﺣﺪﻳﺜﹰﺎ ﻳﻨﺺ ﻋﻠﻰ ﺍﳊﻤﺪ ﺃﻭ ﺍﻟﺘﺤﻤﻴﺪ ﰲ ﺳﻴﺎﻕ ﺍﻟﺬﻛﺮ ﻭﺍﻗﺘﺮﻧﺖ ﺑﺴﺒﺤﺎﻥ ﺍﷲ ﺇﻻ ﰲ ﺃﺭﺑﻌﺔ ﻣﻮﺍﺿﻊ.٧ ﻱ ﻭﲨﻊ ﻱ ﻭﺁﻳﺎ ﺃﻣﺎ ﻟﻔﻈﺔ ﺁﻳﺎﺕ ﺍﻟﱵ ﺗﻜﺮﺭﺕ ﰲ ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ ﻓﻬﻲ ﲨﻊ ﻣﻔﺮﺩﻫﺎ ﺁﻳﺔ ﻭﺯﺎ ﹶﻓﻌﻠﺔ ﺃﻭ ﹶﻓﻌﻠﺔ ﺃﻭ ﻓﺎﻋﻠﺔ ،ﻭﻣﻦ ﲨﻮﻋﻬﺎ ﺁ
ﺍﳉﻤﻊ ﺁﻳﺎ ٌﺀ ﲟﻌﲎ ﺍﻟﻌﱪﺓ )ﻭﺁﻳﺔ ﳑﺎ ﻳﻀﺎﻑ ﺇﱃ ﺍﻟﻔﻌﻞ ﻟﻘﺮﺏ ﻣﻌﻨﺎﻫﺎ ﻣﻦ ﻣﻌﲎ ﺍﻟﻮﻗﺖ.(٨ ﻭﻭﺍﺿﺢ ﺃﻧﻨﺎ ﺃﻣﺎﻡ ﻋﱪ ﻛﺜﲑﺓ ﻳﺪﻋﻮﻧﺎ ﺗﻌﺎﱃ ﺇﱃ ﺍﻟﺘﺄﻣﻞ ﻓﻴﻬﺎ ،ﻭﻫﺬﻩ ﺍﻟﻌﱪ ﲟﺜﺎﺑﺔ ﺍﳌﻌﺠﺰﺍﺕ ﺍﻟﱵ ﺗﺴﺘﺪﻋﻲ ﺍﻟﺘﺴﺒﻴﺢ ﻭﺍﻟﺘﺤﻤﻴﺪ ﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ.
اﻟﺘﻘﻮﻳﻢ اﻟﺬاﺗﻲ ﻟﻠﺘﺄﻛﺪ ﻣﻦ ﻓﻬﻤﻚ ﻟﻠﻤﻮﺿﻮﻉ ﺃﺟﺐ ﻋﻦ ﺍﻷﺳﺌﻠﺔ ﺍﻵﺗﻴﺔ: ﺱ :١ﻫﻞ ﲡﺪ ﻋﻼﻗﺔ ﺑﲔ ﺍﳌﻌﲎ ﺍﻟﻠﻐﻮﻱ ﻭﺍﻹﺻﻄﻼﺣﻲ ﰲ "ﺳﺒﺢ" ﻭ "ﲪﺪ"؟ ﻭﺿﺢ ﺫﻟﻚ. ﺱ :٢ﺇﻳﺖ ﺑﺒﻌﺾ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﱵ ﺗﺪﻋﻮ ﻟﻠﺘﺴﺒﻴﺢ.
٥ﺍﻟﻔﲑﻭﺯ ﺁﺑﺎﺩﻱ ،ﳎﺪ ﺍﻟﺪﻳﻦ ،ﺍﶈﻴﻂ ،ﻣﺎﺩﺓ "ﲪﺪ". ٦ﺃﻱ ﻗﻠﻴﻞ ﺍﻟﱪﻛﺔ .ﺃﻧﻈﺮ :ﺍﻟﻨﻮﻭﻱ ،ﳏﻲ ﺍﻟﺪﻳﻦ ،ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ،ﺍﻟﻘﺎﻫﺮﺓ :ﺩﺍﺭ ﺍﻟﺘﻮﺯﻳﻊ ﻭﺍﻟﻨﺸﺮ ﺍﻹﺳﻼﻣﻴﺔ ،ﺩ.ﻁ ،١٩٩٩-١٤٢٠ ،ﺹ.٤١٥ ٧ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ ،ﺹ.٤٢٨-٤٢١ ٨ﺍﻟﻔﲑﻭﺯ ﺁﺑﺎﺩﻱ ،ﳎﺪ ﺍﻟﺪﻳﻦ ،ﺍﶈﻴﻂ ،ﻣﺎﺩﺓ "ﺁﻱ".
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اﻟﺘﺤﻠﻴﻞ ا6دﺑﻲ
ﺑﻌﺪ ﺃﻥ ﺗﻌﺮﻓﻨﺎ ﻋﻠﻰ ﻣﱰﻟﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻭﻣﻔﻬﻮﻡ ﺍﻟﺘﺴﺒﻴﺢ ﻭﺍﳊﻤﺪ ﻭﺍﻵﻳﺎﺕ ،ﻧﻨﺘﻘﻞ ﺇﱃ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻷﺩﰊ ،ﻟﻠﻮﻗﻮﻑ ﻋﻠﻰ ﻣﻨﺎﻁ ﺍﻟﺒﻼﻏﺔ ﰲ ﺍﻷﻓﻜﺎﺭ ﻭﺍﻟﻌﻮﺍﻃﻒ ﻭﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﱵ ﺗﻀﻤﻨﺘﻬﺎ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ.
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ا6ﻓﻜﺎر واﻟﻤﻌﺎﻧﻲ
ﺇﻥ ﺍﻟﻘﻴﻤﺔ ﺍﳌﻌﻨﻮﻳﺔ ﺍﻟﱵ ﺗﺸﲑ ﺇﻟﻴﻬﺎ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﻋﻈﻴﻤﺔ ،ﻭﺃﻥ ﺍﻷﻓﻜﺎﺭ ﺍﻟﱵ ﺗﻀﻤﻨﺘﻬﺎ ،ﺗﻘﻮﻡ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﺘﺄﻣﻞ ،ﻓﻴﻤﺎ ﺣﻮﻟﻨﺎ ﻣﻦ ﻣﻈﺎﻫﺮ ﺃﺻﺒﺤﺖ ﻣﺄﻟﻮﻓﺔ ،ﻭﻣﻌﺘﺎﺩﺓ ﺑﺴﺒﺐ ﻏﻔﻠﺔ ﺍﻹﻧﺴﺎﻥ ﻋﻨﻬﺎ ،ﻓﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻳﺪﻋﻮﻧﺎ ﺇﱃ ﺍﻟﺘﻔﻜﺮ ﻭﺍﻟﺘﺪﺑﺮ ﰲ ﺗﻐﻴﺮ ﺍﻷﻭﻗﺎﺕ ﻣﻦ ﻣﺴﺎﺀ ﺇﱃ ﺻﺒﺎﺡ ،ﻭﻋﺸﻲ ،٩ﻭﻇﻬﲑﺓ ..ﻭﺫﻟﻚ ﻳﺴﺘﺪﻋﻲ ﻣﻨﺎ ﺍﻟﺘﺴﺒﻴﺢ ﻭﺍﻟﺘﱰﻳﻪ ﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﺍﳊﻤﺪ ﻭﺍﻟﺜﻨﺎﺀ ﻋﻠﻴﻪ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻣﻦ ﲰﺎﺀ ﺃﻭ ﺃﺭﺽ ،ﻓﻬﻮ ﻣﻦ ﳜﺮﺝ ﺍﳊﻲ ﻣﻦ ﺍﳌﻴﺖ ،ﻭﺍﳌﻴﺖ ﻣﻦ ﺍﳊﻲ! ﻭﻣﻦ ﳛﻴﻲ ﺍﻷﺭﺽ ﺑﻌﺪ ﻣﻮﺎ! ﻭﻣﻦ ﳜﺮﺝ ﺍﻹﻧﺴﺎﻥ ﻳﻮﻡ ﺍﻟﺒﻌﺚ! ﺃﻟﻴﺲ ﺣﺮﻳﹰﺎ ﺑﻨﺎ ﺃﻥ ﻧﱰﹼﻫﻪ ﻭﻧﺴﺒﺤﻪ! ﻭﳓﻤﺪﻩ ﻭﻧﺜﲏ ﻋﻠﻴﻪ ،ﻛﻞ ﺫﻟﻚ ﰲ ﺛﻼﺙ ﺁﻳﺎﺕ. ﻣﻨﺎﻗﺸﺔ ﰒ ﺗﺄﰐ ﺁﻳﺎﺕ ﺍﻟﺘﺄﻣﻞ ﻭﺍﻟﺘﺪﺑﺮ ﻣﻨﺴﺎﺑﺔ ،ﻣﺘﺴﻠﺴﻠﺔ ،ﻋﺬﺑﺔ ،ﻭﻫﻲ ﻛﺜﲑﺓ ﺗﻨﺒﻪ ﺍﻵﻳﺎﺕ ﺇﱃ ﺳﺖ ﻧﺎﻗﺶ ﻋﱪ ﺍﳌﻮﻗﻊ ﻣﺎ ﻳﺄﰐ: ﻣﻈﺎﻫﺮ ﻫﻲ: .١ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﱵ ﲢﻤﻞ .١ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺗﺮﺍﺏ ﻭﺍﻧﺘﺸﺎﺭﻩ ﰲ ﺍﻷﺭﺽ. .٢ﺧﻠﻖ ﺍﻷﻧﺜﻰ ﻟﺘﻜﻮﻥ ﻗﺴﻴﻤﹰﺎ ﻟﻠﺮﺟﻞ ،ﻭﺷﺮﻳﻜﹰﺎ ﻟﻪ ﰲ ﺣﻴﺎﺗﻪ. .٣ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ،ﻭﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺧﻠﻖ ﻣﺘﻔﺎﻭﺗﹰﺎ ﰲ ﻟﻐﺎﺗﻪ ﻭﺻﻮﺭﻩ.
ﻋﻼﻣﺎﺕ ﺍﻹﻧﺬﺍﺭ ﻟﺒﻌﺾ ﺍﻷﻗﻮﺍﻡ.
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ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﱵ ﺗﺪﻋﻮ
ﺇﱃ ﺍﻟﺘﺄﻣﻞ ﰲ ﺍﻟﻜﻮﻥ ﻭﺃﺧﺬ ﺍﻟﻌﱪﺓ ﻣﻨﻪ.
٩ﺍﻟﻌﺸﻲ :ﺁﺧﺮ ﺍﻟﻨﻬﺎﺭ ﻭﺍﻟﻈﻠﻤﺔ ،ﻭﺃﻭﻝ ﺍﻟﻈﻼﻡ ،ﻣﻦ ﺍﳌﻐﺮﺏ ﺇﱃ ﺍﻟﻌﺘﻤﺔ ﺃﻭ ﻣﻦ ﺃﻭﻝ ﺯﻭﺍﻝ ﺍﻟﺸﻤﺲ ﺇﱃ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ.
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ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﱵ ﺗﺆﻛﺪ
ﺣﻘﻴﻘﺔ ﺍﳊﻴﺎﺓ ﻭﺍﳌﻮﺕ ﻭﺍﻟﺒﻌﺚ.
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.٤ﺍﻟﻨﻮﻡ ﰲ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ،ﻭﺍﻟﻌﻤﻞ ﻓﻴﻬﻤﺎ. .٥ﺍﻟﱪﻕ ﺍﻟﺬﻱ ﳚﻌﻠﻨﺎ ﰲ ﺣﺎﻟﱵ ﺧﻮﻑ ﻭﺭﺟﺎﺀ ،ﰒ ﻧﺰﻭﻝ ﺍﳌﺎﺀ ﺍﳌﺘﺴﺒﺐ ﰲ ﺇﺣﻴﺎﺀ ﺍﻷﺭﺽ ،ﻭﻗﺪ ﺃﺷﺎﺭﺕ ﺇﻟﻴﻪ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻌﺔ ﺍﳌﻘﺘﺮﻧﺔ ﺑﺎﻟﺘﺴﺒﻴﺢ. .٦ﻳﺄﰐ ﺍﳌﺸﻬﺪ ﺍﻷﺧﲑ ﻟﻶﻳﺎﺕ ﺍﻹﳍﻴﺔ ،ﺍﳌﺴﺘﺪﻋﻴﺔ ﻟﻠﺘﺪﺑﺮ ﺃﻥ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻗﺎﺋﻤﺘﺎﻥ ﺑﻘﺪﺭﺗﻪ ،ﻭﺃﻧﻪ ﺳﻴﺨﺮﺝ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟﺘﺮﺍﺏ ﻟﻴﻮﻡ ﺍﳊﺴﺎﺏ. ﻭﻳﻘﺮﺭ ﺃﻥ ﻛﻞ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻏﲑ ﻣﻨﻜﺮﺓ ﳌﻦ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ،ﻭﺍﻧﻘﺎﺩ ﻛﻞ ﺷﻲﺀ ﻓﻴﻬﺎ ﻹﺭﺍﺩﺗﻪ ﻭﻗﺪﺭﺗﻪ ،ﺃﱂ ﻳﺘﻔﺮﺩ ﰲ ﺻﻔﺎﺗﻪ ،ﻓﻠﻪ ﺍﳌﺜﻞ ﺍﻷﻋﻠﻰ ،ﻭﻫﻮ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻜﻴﻢ. ﺴﺮ ﺍﻟﺘﺴﺒﻴﺢ ﻭﺍﻟﺘﺤﻤﻴﺪ ﰲ ﻫﺬﻩ ﺍﻷﻭﻗﺎﺕ ﻋﻠﻰ ﺃﻧﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ..ﻟﻜﻦ ﺍﻵﻳﺎﺕ ﺟﺎﺀﺕ ﻭﻣﻌﻈﻢ ﺍﻟﺘﻔﺎﺳﲑ ﺗﻔ ﺑﺸﻜﻞ ﻣﻄﻠﻖ ﻻ ﻳﻘﺘﻀﻲ ﻫﺬﺍ ﺍﻟﺘﺤﺪﻳﺪ.
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اﻟﻌﺎﻃﻔﺔ واﻟﺸﻌﻮر
ﺇﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ،ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ،ﻓﺠﻌﻠﻪ ﰲ ﺃﺣﺴﻦ ﺗﻘﻮﱘ ﻋﺎﱂ ﲞﻄﺎﺑﻪ ﻭﻣﻼﻣﺴﺔ ﻋﻮﺍﻃﻔﻪ ﻭﻣﺸﺎﻋﺮﻩ ،ﳜﺎﻃﺐ ﻋﻘﻠﻪ ﺑﺎﻟﺪﻻﺋﻞ ﻭﺍﻟﱪﺍﻫﲔ ﻭﻳﺴﺘﺠﻴﺶ ﻋﻮﺍﻃﻔﻪ ﻟﻠﺘﻔﺎﻋﻞ ﻭﺍﻟﺘﺠﺎﻭﺏ ..ﳒﺪ ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺳﻮﺭﺓ ﺳﺎﻣﻴﺔ ﲤﺰﺝ ﺍﻟﺰﻣﺎﻥ ﺑﺎﳌﻜﺎﻥ ﰲ ﺧﻄﺎﺏ ﺍﳌﺆﻣﻦ ﻭﻣﻌ ِﺮﺿﹰﺎ ﻟﻶﻳﺎﺕ ﺍﻟﻜﻮﻧﻴﺔ ﺍﳌﺪﻫﺸﺔ ..ﺣﱴ ﻳﺘﺤﻘﻖ ﺍﳌﻌﲎ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﺘﺴﺒﻴﺢ ﻭﺍﳊﻤﺪ ﻋﻠﻰ ﳓﻮ ﻣﺎ ﺗﻘﺪﻡ ..ﻭﻛﻞ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻣﺮﺗﺒﻄﺔ ﺑﻮﺟﻮﺩﻩ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﺟﺎﺀ ﺳﻴﺎﻕ ﺑﻌﺾ ﺍﻵﻳﺎﺕ ﻣﺒﻴﻨﹰﺎ ﻣﻌﺎﱐ ﺍﳌﻮﺩﺓ ﻭﺍﻟﺮﲪﺔ ،ﻟﺘﻜﻮﻥ ﺃﺳﺎﺱ ﺍﻟﺴﻜﻦ ﻭﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﺑﲔ ﺍﻟﺰﻭﺟﲔ.
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ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﺄﰐ ﻣﻘﺘﺮﻧﹰﺎ ﺑﺎﳋﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ ﻓﻴﻤﺎ ﻧﺮﺍﻩ ﻣﻦ ﳌﻌﺎﻥ ﺍﻟﱪﻕ ،ﺍﳋﻮﻑ ﳑﺎ ﻗﺪ ﻳﺼﻴﺒﻨﺎ ﻣﻦ ﺃﺫﻯ ،ﻭﺍﻟﺮﺟﺎﺀ ﰲ ﺭﲪﺔ ﺍﷲ ﺑﺈﺣﻴﺎﺀ ﺍﻷﺭﺽ ،ﻭﻻﺷﻚ ﺃﻥ ﺩﻋﻮﺗﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻟﻠﺘﺴﺒﻴﺢ ﻭﺍﻟﺘﺤﻤﻴﺪ ﺗﺄﰐ ﻣﻼﺯﻣﺔ ﳌﻈﺎﻫﺮ ﺍﻟﻜﻮﻥ ﻭﻣﻌﺎﺭِﺿﻪ ﻣﻦ ﺧﻠﻖ ﺃﻭ ﻣﻮﺕ ﺃﻭ ﺑﻌﺚ ﺃﻭ ﻧﻮﻡ ﻭﺍﻧﺘﺸﺎﺭ ﰲ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ،ﻛﻞ ﻫﺬﻩ ﺍﳌﺸﺎﻫﺪ ﲢﺮﻙ ﺍﻟﻔﻄﺮﺓ ﺍﻟﺴﻮﻳﺔ ﻭﺍﻟﻌﻮﺍﻃﻒ ﺍﻟﻨﺒﻴﻠﺔ ،ﻭﺗﺮﺩﻫﺎ ﺇﱃ ﺍﻹﻗﺮﺍﺭ ﺑﺄﻟﻮﻫﻴﺘﻪ ﻭﺭﺑﻮﺑﻴﺘﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ.
اﻟﺘﻘﻮﻳﻢ اﻟﺬاﺗﻲ ﻟﻠﺘﺄﻛﺪ ﻣﻦ ﻓﻬﻤﻚ ﻟﻠﻤﻮﺿﻮﻉ ﺃﺟﺐ ﻋﻦ ﺍﻷﺳﺌﻠﺔ ﺍﻵﺗﻴﺔ: ﺱ :١ﻣﺎ ﺍﻵﺛﺎﺭ ﺍﻟﻨﻔﺴﻴﺔ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺗﺄﻣﻠﻪ ﻭﺗﺴﺒﻴﺤﻪ ﻭﲢﻤﻴﺪﻩ؟ ﺱ :٢ﻣﺎ ﺩﻻﻻﺕ ﺍﻵﻳﺔ ﺍﻟﱵ ﺗﺒﲔ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﺰﻭﺟﲔ؟ ﺱ :٣ﻛﻴﻒ ﻳﻜﻮﻥ ﺗﻌﺪﺩ ﺍﻷﻟﻮﺍﻥ ﻭﺍﺧﺘﻼﻑ ﺍﻷﻟﺴﻨﺔ ،ﻣﻦ ﺁﻳﺎﺕ ﺍﷲ؟
١٨
٣,٤,١
اﻟﻠﻐﺔ وا6ﺳﻠﻮب ﻣﻨﺎﻗﺸﺔ ﻧﺎﻗﺶ ﻣﻊ ﺯﻣﻼﺋﻚ ﻣﻦ ﺧﻼﻝ ﺍﳌﻨﺘﺪﻯ ﺃﻣﺜﻠﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟـ: .١ﺍﻷﻟﻔﺎﻅ ﺍﻟﺘﺎﻟﻴﺔ" :ﺳﺒﺢ ،ﻳﺴﺒﺢ، ﻭﺳﺒﺤﺎﻥ" ﻭﺩﻻﻟﺘﻬﺎ. .٢ﺍﻷﻟﻔﺎﻅ ﺍﻟﱵ ﺗﺪﻝ ﻋﻠﻰ ﺍﳋﻠﻖ ﻭﺍﻟﺒﻌﺚ ﻭﺍﻟﻨﺸﻮﺭ ﻭﺩﻻﻟﺘﻬﺎ. .٣ﺑﻌﺾ ﻭﺟﻮﻩ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﱐ ﻣﻦ ﺣﻴﺚ ﺑﻼﻏﺔ ﺍﻷﺳﻠﻮﺏ.
ﻣﻨﺎﻗﺸﺔ ﻧﺎﻗﺶ ﻣﻊ ﺯﻣﻼﺋﻚ ﻋﱪ ﺍﳌﻨﺘﺪﻯ ﻣﺎ ﻳﺄﰐ: .١ﻋﻼﻗﺔ ﺍﻷﻭﻗﺎﺕ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻵﻳﺎﺕ ﺑﺄﻭﻗﺎﺕ ﺍﻟﺼﻼﺓ. ﻭﺭﺃﻳﻚ ﰲ ﺩﻻﻟﺘﻬﺎ ﺍﻟﻌﺎﻣﺔ ﻭﺍﳋﺎﺻﺔ. .٢ﻫﻞ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﺧﺘﻼﻑ ﺍﻷﻟﻮﺍﻥ ﻭﺍﻷﻟﺴﻨﺔ ﺳﺒﺒﹰﺎ ﰲ ﺍﳋﻼﻑ ﻭﺍﻟﺘﻨﺎﺯﻉ.
ﺇﻥ ﺍﻟﻠﻐﺔ ﺍﻟﱵ ﺻﻴﻐﺖ ﺎ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﺍﻟﺒﺎﻫﺮﺓ ،ﻟﻐﺔ ﺳﻬﻠﺔ ﰲ ﺃﻟﻔﺎﻇﻬﺎ ﻭﻣﻔﺮﺩﺍﺎ، ﻣﻴﺴﻮﺭﺓ ﰲ ﲨﻠﻬﺎ ﻭﻋﺒﺎﺭﺍﺎ ،ﻻ ﺗﻜﺎﺩ ﲡﺪ ﻛﻠﻤﺔ ﲢﺘﺎﺝ ﺇﱃ ﺗﻮﺿﻴﺢ ﺃﻭ ﺑﻴﺎﻥ ،ﻭﻟﻜﻨﻬﺎ ﺗﺒﻘﻰ ﻣﻌﺠﺰﺓ ﰲ ﺩﻻﻻﺎ ﻭﺳﻴﺎﻗﻬﺎ ﺍﳌﺆﺛﺮ. ﻭﻗﺪ ﺗﻌﺮﻓﻨﺎ ﻋﻠﻰ ﻣﻌﲎ ﺍﻟﺘﺴﺒﻴﺢ ﻭﺍﻟﺘﺤﻤﻴﺪ ﻭﺍﻵﻳﺎﺕ ﺁﻧﻔﹰﺎ ..ﻭﻳﻼﺣﻆ ﺃﻥ ﺍﻵﻳﺎﺕ ﺍﻟﺜﻼﺙ ﺍﻷﻭﱃ ﲣﺘﻢ ﺑﻔﺎﺻﻠﺔ ﻭﺍﺣﺪﺓ ،ﺟﺎﺀﺕ ﺑﺼﻴﻐﺔ "ﺗﻔﻌﻠﻮﻥ" ﺍﳌﻀﺎﺭﻉ ﺍﳌﺴﻨﺪ ﺇﱃ ﻭﺍﻭ ﺍﳉﻤﺎﻋﺔ ﻭﻛﻠﻬﺎ ﺃﻓﻌﺎﻝ ﺭﺑﺎﻋﻴﺔ ﻣﻀﺎﺭﻋﻬﺎ ﻣﻀﻤﻮﻡ ﺣﺮﻑ ﺍﳌﻀﺎﺭﻋﺔ" .ﺗﺼﺒﺤﻮﻥ ،ﺗﻈﻬﺮﻭﻥ،
١٩
ﺗﺨﺮﺟﻮﻥ" ﻭﺟﺎﺀﺕ ﺍﻵﻳﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ "ﻣﻦ "٢٥-٢٠ﺃﻳﻀﹰﺎ ﺑﺼﻴﻐﺔ ﺍﳌﻀﺎﺭﻉ ﺍﳌﺴﻨﺪ ﺇﱃ ﻭﺍﻭ ﺍﳉﻤﺎﻋﺔ "ﺗﻨﺘﺸﺮﻭﻥ ،ﻳﺘﻔﻜﺮﻭﻥ" ،ﻟﻠﻌﺎﳌﲔ"، ﻳﺴﻤﻌﻮﻥ ،ﻳﻌﻘﻠﻮﻥ ،ﲣﺮﺟﻮﻥ". ﺑﺪﺃﺕ ﺑﺼﻴﻐﺔ ﺍﳌﺨﺎﻃﺐ "ﺍﻟﺘﺎﺀ" ﻭﺧﺘﻤﺖ ﺑﻪ ،ﰒ ﺟﺎﺀ ﺍﻻﻟﺘﻔﺎﺕ ﻣﻦ ﺍﳊﻀﻮﺭ ﺇﱃ ﺍﻟﻐﻴﺒﺔ ﺑﺼﻴﻐﺔ "ﺍﻟﻴﺎﺀ" ﻭﺧﺘﻤﺖ ﺍﻵﻳﺔ " "٢٢ﺑﺎﺳﻢ ﻫﻮ "ﻟﻠﻌﺎﳌﲔ" ﻟﻴﻜﻮﻥ ﺗﻨﻮﻳﻌﹰﺎ ﰲ ﺍﻷﺳﻠﻮﺏ. ﻭﻳﻼﺣﻆ ﺃﻥ ﺍﻵﻳﺎﺕ ﺍﻟﺴﺖ ﺍﻋﺘﻤﺪﺕ ﺻﻴﻐﺔ ﺍﻟﺘﺒﻌﻴﺾ ﲝﺮﻑ ﺍﳉﺮ "ﻣﻦ" ﺍﺳﺘﻬﻠﺖ ﺎ :ﻓﺎﷲ ﻳﺬﻛﺮﻧﺎ ﺑﺒﻌﺾ ﺃﻳﺎﺗﻪ ..ﻷﻥ ﺁﻳﺎﺗﻪ ﺃﻋ ﺰ ﻭﺃﻛﺜﺮ ﻣﻦ ﺃﻥ ﲢﺼﻰ "ﻭﺇﻥ ﺗﻌﺪﻭﺍ ﻧﻌﻤﺔ ﺍﷲ ﻻ ﲢﺼﻮﻫﺎ". ﻭﰲ ﺃﺭﺑﻊ ﻣﻨﻬﺎ ﺗﻜﺮﺭﺕ ﻟﻔﻈﺔ "ﺁﻳﺎﺗﻪ" ﻭﺑﺼﻴﻐﺔ ﺍﻟﺘﺄﻛﻴﺪ ﺍﳌﺴﺒﻮﻕ ﺑـ "ﺇ ﹼﻥ" ﻭﺑﺎﻟﻼﻡ ﺍﳌﺆﻛﺪﺓ "ﺇ ﹼﻥ ﰲ ﺫﻟﻚ ﻵﻳﺎﺕ "..ﻭﱂ ﲣﺘﻢ ﺬﺍ ﺍﻷﺳﻠﻮﺏ ﺁﻳﺘﺎﻥ ﺍﻷﻭﱃ ﻭﺍﻟﺴﺎﺩﺳﺔ ﺃﻱ ﺭﻗﻢ " ٢٠ﻭ "٢٥ﻓﺘﺤﻘﻖ ﺑﺬﻟﻚ ﻗﺪﺭ ﻋﺎ ٍﻝ ﻭﻣﺴﺘﻮﻯ ﺭﻓﻴﻊ ﻣﻦ ﲨﺎﻝ ﺍﻷﺳﻠﻮﺑﻴﺎﺕ ﻭﺑﻼﻏﺘﻬﺎ. ﻭﺑﻌﺪ ﻫﺬﻩ ﺍﳌﺸﺎﻫﺪ ﺍﻟﺮﺍﺋﻘﺔ ،ﻭﺍﳌﻨﺎﻇﺮ ﺍﳌﺸﻮﻗﺔ ﺇﺎ "ﺟﻮﻟﺔ ﺿﺨﻤﺔ ﻫﺎﺋﻠﺔ ،ﻟﻄﻴﻔﺔ ،ﻋﻤﻴﻘﺔ ،ﺑﻌﻴﺪﺓ ﺍﻵﻣﺎﺩ ﻭﺍﻷﻏﻮﺍﺭ ،ﺟﻮﻟﺔ ﺗﻄ ﻮﻑ ﺑﺎﻟﻘﻠﺐ ﺍﻟﺒﺸﺮﻱ ﰲ ﺍﻷﻣﺴﻴﺎﺕ ﻭﺍﻷﺻﺒﺎﺡ ،ﻭﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ،ﻭﺍﻟﻌﺸﻲ ﻭﺍﻷﻇﻬﺎﺭ .ﻭﺗﻔﺘﺢ ﻫﺬﺍ ﺍﻟﻘﻠﺐ ﻟﺘﺪﺑﺮ ﺍﳊﻴﺎﺓ ﻭﺍﳌﻮﺕ، ١٠ ﻭﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻟﺪﺍﺋﺒﺔ ﰲ ﺍﻟﻨﺸﻮﺀ ﻭﺍﻟﺪﺛﻮﺭ ،ﻭﺗﺮﺗﺪ ﺑﻪ ﺇﱃ ﻧﺸﺄﺓ ﺍﻹﻧﺴﺎﻥ ﺍﻷﻭﱃ"
اﻟﺘﻘﻮﻳﻢ اﻟﺬاﺗﻲ ﻟﻠﺘﺄﻛﺪ ﻣﻦ ﻓﻬﻤﻚ ﻟﻠﻤﻮﺿﻮﻉ ﺃﺟﺐ ﻋﻦ ﺍﻷﺳﺌﻠﺔ ﺍﻵﺗﻴﺔ: ﺱ :١ﻫﻞ ﳝﻜﻦ ﺃﻥ ﺗﻮﺿﺢ ﺍﻻﻟﺘﻔﺎﺕ ﰲ ﺍﻵﻳﺘﲔ ٢٠ﻭ ٢١؟ ﺱ :٢ﺭﺩ ﺍﻷﻓﻌﺎﻝ ﺍﻟﺘﺎﻟﻴﺔ ﺇﱃ ﺃﺻﻮﳍﺎ" :ﺗﺼﺒﺤﻮﻥ ،ﲣﺮﺟﻮﻥ". ﺱ :٣ﻫﻞ ﻳﻘﺘﺮﻥ ﺍﻟﺘﺴﺒﻴﺢ ﺑﺎﻟﺘﺤﻤﻴﺪ ﰲ ﺁﻳﺎﺕ ﺃﺧﺮﻯ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ؟
١٠ﻗﻄﺐ ،ﺳﻴﺪ ،ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ،ﺍﻟﻘﺎﻫﺮﺓ :ﺩﺍﺭ ﺍﻟﺸﺮﻭﻕ ،ﻁ١٩٨١ ،١٠ﻡ ،ﺟـ/٥ﺹ.٢٧٦٢
٢٠
اﻟﺨﻼﺻﺔ ﻗﺪ ﻣﻀﺖ ﺭﺣﻠﺘﻨﺎ ﰲ ﻋﺎﱂ ﺍﻷﺩﺏ ﻣﻦ ﺧﻼﻝ ﻗﺮﺍﺀﺗﻨﺎ ﻟﺒﻌﺾ ﺁﻳﺎﺕ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ ،ﻧﻘﻠﺘﻨﺎ ﺇﱃ ﻋﺎﱂ ﺍﻟﺘﺴﺒﻴﺢ ﻭﺍﳊﻤﺪ ،ﻭﺍﻟﺘﺄﻣﻞ ﰲ ﺁﻳﺎﺕ ﺍﻟﻜﻮﻥ ﻣﻦ ﺧﻠﻖ ﻭﺗﺰﺍﻭﺝ ﻣﻦ ﺷﺄﻧﻪ ﺃﻥ ﻳﻌﻤﻖ ﻣﻌﺎﱐ ﺍﳌﻮﺩﺓ ﻭﺍﶈﺒﺔ ،ﻭﺍﺧﺘﻼﻑ ﰲ ﺍﻷﻟﺴﻨﺔ ﻭﺍﻷﻟﻮﺍﻥ .ﻭﺃﻥ ﺍﻟﻠﻴﻞ ﻭﻗﺖ ﺍﻟﻨﻮﻡ ﻭﺍﳋﻠﻮﺩ ﺇﱃ ﺍﻟﺮﺍﺣﺔ ،ﻭﺍﻟﻨﻬﺎﺭ ﻭﻗﺖ ﻃﻠﺐ ﺍﻟﺮﺯﻕ ﻭﺍﻟﻌﻤﻞ ،ﻭﺃﻥ ﻧﺰﻭﻝ ﺍﳌﺎﺀ ﻳﺼﺎﺣﺒﻪ ﺍﻟﺮﻋﺪ ﺍﻟﺬﻱ ﻫﻮ ﻣﺼﺪﺭ ﺧﻮﻑ ﻭﺭﺟﺎﺀ ..ﻭﻣﺎ ﻳﻌﻘﺐ ﻧﺰﻭﻟﻪ ﻣﻦ ﺇﺣﻴﺎﺀ ..ﰒ ﺗﻨﺘﻬﻲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺑﺎﻟﺘﺬﻛﲑ ﺑﻴﻮﻡ ﺍﻟﺒﻌﺚ ﺍﻟﺬﻱ ﳜﻀﻊ ﻟﻪ ﻛﻞ ﺍﻟﺒﺸﺮ. ﺖ ﺇﱃ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻷﺩﰊ ﻭﺟﺎﺀ ﺍﳌﻮﺿﻮﻉ ﺑﻌﺪ ﺍﻟﻨﺺ ،ﺑﺎﻟﻮﻗﻮﻑ ﻋﻨﺪ ﻣﻌﺎﱐ :ﺍﻟﺘﺴﺒﻴﺢ ﻭﺍﳊﻤﺪ ﻭﺍﻵﻳﺎﺕ ﺍﻟﻠﻐﻮﻳﺔ ﻭﺍﻻﺻﻄﻼﺣﻴﺔ ﰒ ﺍﻧﺘﻘﻠ ِ ﺖ ﻓﻴﻪ ﺍﻷﻓﻜﺎﺭ ﻭﺍﳌﻌﺎﱐ ﻭﺍﻟﻘﻴﻢ ﺍﻟﺴﺎﻣﻴﺔ ﺍﻟﱵ ﺗﻘﺪﻣﻬﺎ ﻟﻨﺎ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﰲ ﺿﺮﻭﻑ ﺍﻟﺘﺄﻣﻞ ﰲ ﺍﻟﻜﻮﻥ ،ﻭﺗﺒﻴﻨﺖ ﻗﻴﻤﺔ ﺍﻟﺬﻱ ﺩﺭﺳ ِ ﺍﻟﻌﺎﻃﻔﺔ ﻭﺍﻟﺸﻌﻮﺭ ﻓﻴﻬﺎ ،ﻭﺍﻧﺘﻬﻴﺖ ﺇﱃ ﺍﻟﻠﻐﺔ ﻭﺍﻷﺳﻠﻮﺏ ﻭﺧﺼﺎﺋﺼﻬﻤﺎ ﰲ ﺍﻟﻨﺺ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﻟﺘﻨﻮﻉ ﻭﺑﻼﻏﺔ ﺍﻻﻋﺠﺎﺯ.
٢١
ﻣﻦ ﺳﻮرة اﻟﺮوم ﻧﺺ ﻣﻦ اﻟﻘﺮآن اﻟﻜﺮﻳﻢ
ﻋﺮض ﻋﺎم ﻟﻠﻤﻮﺿﻮع ﻣﻘﺪﻣﺔ
١,١ ٢,١ ٣,١ ٤,١
ﺳﻮرة اﻟﺮوم ،اﻳﺎت ٢٦-١٧ ﻣﻨﺰﻟﺔ اﻟﻘﺮآن اﻟﻜﺮﻳﻢ اﻟﺘﺴﺒﻴﺢ واﻟﺤﻤﺪ واﻳﺎت اﻟﺘﺤﻠﻴﻞ ا/دﺑﻲ
١,٤,١
ا/ﻓﻜﺎر واﻟﻤﻌﺎﻧﻲ
٤ ٢,٤,١
اﻟﻌﺎﻃﻔﺔ واﻟﺸﻌﻮر
٣,٤,١
اﻟﻠﻐﺔ وا/ﺳﻠﻮب
ﻣﻘﺪﻣﺔ ﻻﺑﺪ ﻟﻨﺎ ﻭﳓﻦ ﻧﺪﺭﺱ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ،ﻭﻧﺴﻌﻰ ﻻﻛﺘﺴﺎﺏ ﺍﳌﻬﺎﺭﺍﺕ ﺍﻟﺮﻓﻴﻌﺔ ﻓﻴﻬﺎ ﺃﻥ ﻧﻌﻮﺩ ﺇﱃ ﺃﺭﻗﻰ ﺍﻟﻨﻤﺎﺫﺝ ﰲ ﺍﻟﻠﻐﺔ ،ﻭﺃﺭﻓﻌﻬﺎ، ﻛﻲ ﻧﺘﻌﺮﻑ ﻋﻠﻰ ﺻﻴﺎﻏﺘﻬﺎ ﻭﺃﺳﺎﻟﻴﺒﻬﺎ ،ﻭﻻ ﳜﺘﻠﻒ ﺍﺛﻨﺎﻥ ﰲ ﺃﻥ ﺃﻋﻠﻰ ﻧﺺ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻫﻮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﳌﻌﺠﺰ ﺑﻠﻔﻈﻪ ﻭﻣﻌﻨﺎﻩ.. ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺍﻣﺘﺪﺍﺩ ﺍﻟﻘﺮﻭﻥ ﺍﻟﱵ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺳﺒﺒﹰﺎ ﰲ ﲢﺮﻳﻒ ﺍﻟﻨﺺ ﺃﻭ ﺗﻐﻴﲑﻩ ..ﻓﺈﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺗﻌﻬﺪ ﲝﻔﻈﻪ ﰲ ﺤ ﻦ ﻧ ﺰﹾﻟﻨﺎ ﺍﻟ ﱢﺬ ﹾﻛ ﺮ ﻭِﺇﻧﺎ ﹶﻟ ﻪ ﹶﻟﺤﺎِﻓﻈﹸﻮ ﹶﻥ{ﺍﳊﺠﺮ ،٩ :ﻓﻜﻞ ﻣﻦ ﻳﻠﺘﻤﺲ ﺍﻟﻔﺼﺎﺣﺔ ﻭﺍﻟﺒﻼﻏﺔ ﻻﺑﺪ ﺃﻥ ﻳﺘﺰﻭﺩ ﺑﺄﺳﺎﻟﻴﺒﻪ ،ﻭﺗﺮﺍﻛﻴﺒﻪ ﻗﻮﻟﻪِ} :ﺇﻧﺎ ﻧ ﻭﻳﺴﺘﻠﻬﻢ ﻣﻦ ﲨﺎﻟﻪ ﻭﺟﻼﻟﻪ. ﺳﻨﻘﻒ ﻋﻨﺪ ﺑﻀﻊ ﺁﻳﺎﺕ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ ﻭﻗﻔﺔ ﻟﻐﻮﻳﺔ ﺃﺩﺑﻴﺔ ،ﻟﻴﻜﻮﻥ ﺍﺳﺘﻬﻼ ﹰﻻ ﰲ ﺩﺭﺍﺳﺘﻨﺎ ﻟﻠﻨـﺼﻮﺹ ﺍﳌﺨﺘـﺎﺭﺓ ،ﻭﺍﻟﺘﺤﻠﻴـﻞ ﺍﻷﺩﰊ ﻭﺍﳌﻬﺎﺭﺍﺕ ﺍﻟﻠﻐﻮﻳﺔ ﻓﺈﻥ ﻛﻞ ﺍﻟﻨﺼﻮﺹ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﺃﻧﺸﺌﺖ ﺗﺘﺄﺧﺮ ﻋﻨﻪ ﺭﺗﺒﺘﻪ ﻭﻣﱰﻟﺘﻪ ،ﻭﻗﺪ ﻛﺎﻥ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗـﺄﺛﲑﻩ ﺍﻟﻮﺍﺿـﺢ ﰲ
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ﺍﻟﻨﺼﻮﺹ ﺍﻷﺩﺑﻴﺔ ،ﻭﺍﻟﻔﻨﻮﻥ ﺍﻟﻠﻐﻮﻳﺔ ﺍﻹﺑﺪﺍﻋﻴﺔ ﻛﻤﺎ ﺳﻨﻮﺿﺤﻪ ،ﻣﻦ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻷﺩﰊ ﻟﻶﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﰲ ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ ،ﻭﻣﺎ ﻧﻌﺮﺿﻪ ﻣﻦ ﺍﻷﻓﻜﺎﺭ ﻭﺍﳌﻌﺎﱐ ﺍﻟﱵ ﺗﻀﻤﻨﺘﻬﺎ ﺍﻵﻳﺎﺕ ،ﻭﺍﻟﻌﺎﻃﻔﺔ ﻭﺍﻟﺸﻌﻮﺭ ﺍﻟﱵ ﺗﺴﺘﺠﻴﺐ ﳋﻄﺎﺏ ﺍﷲ ﻋﺰ ﻭﺟﻞ ،ﻭﺍﻟﻠﻐﺔ ﻭﺍﻷﺳﻠﻮﺏ.
ﺣﺼﻴﻠﺔ اﻟﺘﻌﻠﻢ ﺑﻌﺪ دراﺳﺘﻚ ﻟﻬﺬا اﻟﻤﻮﺿﻮع ﺳﻴﻜﻮن ﺑﻤﻘﺪورك اﺗﻲ:
ﻣﻌﺮﻓﺔ ﺟﻮﺍﻧﺐ ﻣﻦ ﺑﻼﻏﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﰲ ﺧﻄﺎﺏ ﺍﻹﻧﺴﺎﻥ ﻭﺩﻋﻮﺗﻪ ﺇﱃ ﺍﻟﺘﺄﻣﻞ ﰲ ﺍﻟﻜﻮﻥ ﻣﻦ ﺧﻼﻝ ﺍﻟﺪﻻﻟﺔ ﺍﻟﻠﻐﻮﻳﺔ ﻭﺍﻟﺪﻻﻟﺔ ﺍﻻﺻﻄﻼﺣﻴﺔ ﻟﻠﻔﻈﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ. ﺇﺩﺭﺍﻙ ﺍﻵﺛﺎﺭ ﺍﻟﻨﻔﺴﻴﺔ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺗﺴﺒﻴﺤﻪ ﻭﲢﻤﻴﺪﻩ ،ﻭﺗﺄﻣﻠﻪ ﰲ ﺁﻳﺎﺕ ﺍﷲ ﺍﻟﺬﻱ ﺗﻮﺻﻠﻪ ﺇﱃ ﺍﻻﻗﺮﺍﺭ ﺑﺮﺑﻮﺑﻴﺘﻪ ﻭﺍﻟﻘﻨﻮﺕ ﻟﻪ. ﺇﺩﺭﺍﻙ ﺍﻟﻘﻴﻢ ﺍﻟﻌﺎﻃﻔﻴﺔ ،ﰲ ﺍﻟﺰﻭﺍﺝ ،ﻭﰲ ﺑﻌﺾ ﺍﳌﻈﺎﻫﺮ ﺍﻟﻜﻮﻧﻴﺔ. ﺗﺬﻭﻕ ﲨﺎﻟﻴﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻷﺳﻠﻮﺑﻴﺔ.
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ﺳﻮرة اﻟﺮوم ،ا ﻳﺎت ٢٦-١٧
ﲔ ﺗ ﹾﻈ ِﻬﺮﻭ ﹶﻥ}{١٨ ﺸﻴﹰﺎ ﻭ ِﺣ ﺽ ﻭ ﻋ ِ ﺕ ﻭﺍﹾﻟﹶﺄ ﺭ ِ ﺴﻤﺎﻭﺍ ِ ﺤ ﻤ ﺪ ﻓِﻲ ﺍﻟ ﺼِﺒﺤﻮ ﹶﻥ} {١٧ﻭﹶﻟ ﻪ ﺍﹾﻟ ﲔ ﺗ ﲔ ﺗ ﻤﺴﻮ ﹶﻥ ﻭ ِﺣ ﺴﺒﺤﺎ ﹶﻥ ﺍﻟﱠﻠ ِﻪ ِﺣ ﹶﻓ ﺨ ﺮﺟﻮ ﹶﻥ} {١٩ﻭ ِﻣ ﻦ ﺁﻳﺎِﺗ ِﻪ ﹶﺃ ﹾﻥ ﺧﹶﻠ ﹶﻘﻜﹸﻢ ﻚ ﺗ ﺽ ﺑ ﻌ ﺪ ﻣ ﻮِﺗﻬﺎ ﻭ ﹶﻛ ﹶﺬِﻟ ﺤﻴِﻲ ﺍﹾﻟﹶﺄ ﺭ ﺤ ﻲ ﻭﻳ ﺖ ِﻣ ﻦ ﺍﹾﻟ ﺝ ﺍﹾﻟ ﻤﻴ ﺨ ِﺮ ﺖ ﻭﻳ ﺤ ﻲ ِﻣ ﻦ ﺍﹾﻟ ﻤﻴ ِ ﺝ ﺍﹾﻟ ﺨ ِﺮ ﻳ ﺴ ﹸﻜﻨﻮﺍ ِﺇﹶﻟﻴﻬﺎ ﻭ ﺟ ﻌ ﹶﻞ ﺑﻴﻨﻜﹸﻢ ﻣ ﻮ ﺩ ﹰﺓ ﺴ ﹸﻜ ﻢ ﹶﺃ ﺯﻭﺍﺟﹰﺎ ﱢﻟﺘ ﺸﺮﻭ ﹶﻥ} {٢٠ﻭ ِﻣ ﻦ ﺁﻳﺎِﺗ ِﻪ ﹶﺃ ﹾﻥ ﺧﹶﻠ ﻖ ﹶﻟﻜﹸﻢ ﻣ ﻦ ﺃﹶﻧ ﹸﻔ ِ ﺸ ﺮ ﺗﻨﺘ ِ ﺏ ﹸﺛ ﻢ ِﺇﺫﹶﺍ ﺃﹶﻧﺘﻢ ﺑ ﻣﻦ ﺗﺮﺍ ٍ ﻚ ﺴﻨِﺘ ﹸﻜ ﻢ ﻭﹶﺃﹾﻟﻮﺍِﻧ ﹸﻜ ﻢ ِﺇ ﱠﻥ ﻓِﻲ ﹶﺫِﻟ ﻑ ﹶﺃﹾﻟ ِ ﺽ ﻭﺍ ﺧِﺘﻠﹶﺎ ﺕ ﻭﺍﹾﻟﹶﺄ ﺭ ِ ﺴﻤﺎﻭﺍ ِ ﺕ ﱢﻟ ﹶﻘ ﻮ ٍﻡ ﻳﺘ ﹶﻔ ﱠﻜﺮﻭ ﹶﻥ} {٢١ﻭ ِﻣ ﻦ ﺁﻳﺎِﺗ ِﻪ ﺧ ﹾﻠ ﻖ ﺍﻟ ﻚ ﻟﹶﺂﻳﺎ ٍ ﻭ ﺭ ﺣ ﻤ ﹰﺔ ِﺇ ﱠﻥ ﻓِﻲ ﹶﺫِﻟ ﺴ ﻤﻌﻮ ﹶﻥ} {٢٣ﻭ ِﻣ ﻦ ﺕ ﱢﻟ ﹶﻘ ﻮ ٍﻡ ﻳ ﻚ ﻟﹶﺂﻳﺎ ٍ ﻀِﻠ ِﻪ ِﺇ ﱠﻥ ﻓِﻲ ﹶﺫِﻟ ﲔ} {٢٢ﻭ ِﻣ ﻦ ﺁﻳﺎِﺗ ِﻪ ﻣﻨﺎ ﻣﻜﹸﻢ ﺑِﺎﻟﱠﻠﻴ ِﻞ ﻭﺍﻟﻨﻬﺎ ِﺭ ﻭﺍﺑِﺘﻐﺎ ﺅﻛﹸﻢ ﻣﻦ ﹶﻓ ﺕ ﱢﻟ ﹾﻠﻌﺎِﻟ ِﻤ ﻟﹶﺂﻳﺎ ٍ ﺕ ﱢﻟ ﹶﻘ ﻮ ٍﻡ ﻳ ﻌ ِﻘﻠﹸﻮ ﹶﻥ} {٢٤ﻭ ِﻣ ﻦ ﻚ ﻟﹶﺂﻳﺎ ٍ ﺽ ﺑ ﻌ ﺪ ﻣ ﻮِﺗﻬﺎ ِﺇ ﱠﻥ ﻓِﻲ ﹶﺫِﻟ ﺤﻴِﻲ ِﺑ ِﻪ ﺍﹾﻟﹶﺄ ﺭ ﺴﻤﺎ ِﺀ ﻣﺎ ًﺀ ﹶﻓﻴ ﻕ ﺧﻮﻓﹰﺎ ﻭ ﹶﻃﻤﻌﹰﺎ ﻭﻳﻨ ﺰ ﹸﻝ ِﻣ ﻦ ﺍﻟ ﺁﻳﺎِﺗ ِﻪ ﻳﺮِﻳ ﹸﻜ ﻢ ﺍﹾﻟﺒ ﺮ ﺽ ﺕ ﻭﺍﹾﻟﹶﺄ ﺭ ِ ﺴﻤﺎﻭﺍ ِ ﺨ ﺮﺟﻮ ﹶﻥ} {٢٥ﻭﹶﻟ ﻪ ﻣﻦ ﻓِﻲ ﺍﻟ ﺽ ِﺇﺫﹶﺍ ﺃﹶﻧﺘ ﻢ ﺗ ﺽ ِﺑﹶﺄ ﻣ ِﺮ ِﻩ ﹸﺛ ﻢ ِﺇﺫﹶﺍ ﺩﻋﺎ ﹸﻛ ﻢ ﺩ ﻋ ﻮ ﹰﺓ ﻣ ﻦ ﺍﹾﻟﹶﺄ ﺭ ِ ﺴﻤﺎﺀ ﻭﺍﹾﻟﹶﺄ ﺭ ﺁﻳﺎِﺗ ِﻪ ﺃﹶﻥ ﺗﻘﹸﻮ ﻡ ﺍﻟ ﹸﻛ ﱞﻞ ﱠﻟ ﻪ ﻗﹶﺎِﻧﺘﻮ ﹶﻥ}{٢٦
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ﻣﻨﺰﻟﺔ اﻟﻘﺮآن اﻟﻜﺮﻳﻢ
ﻛﺎﻥ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻭﱂ ﻳﺰﻝ ،ﺗﺄﺛﲑﻩ ﺍﻟﻮﺍﺿﺢ ﻋﻠﻰ ﺍﻟﻠﻐﺔ ﻭﺍﻷﺩﺏ ،ﻓﻘﺪ ﻭﺻﻔﻪ ﺍﻟﺮﺳﻮﻝ ﺑﺄﻧﻪ ﻻ ﳜﻠﻖ ﻋﻠﻰ ﻛﺜﺮﺓ ﺍﻟﺮﺩ .ﺇﺫ ﻫﻮ ﳜﺎﻟﻒ ﺍﳌﺄﻟﻮﻑ ﰲ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺒﻠﻴﻐﺔ ،ﺃﺎ ﲣﻠﻖ ﻋﻠﻰ ﺗﻘﺎﺩﻡ ﺍﻟﻌﺼﺮ ،ﻭﺗﻌﺎﻗﺐ ﺍﻷﻳﺎﻡ ..ﺗﻮﺗﺮﺍﺕ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﺘﺨﺼﺼﺔ ﻗﺪﳝﹰﺎ ﻭﺣﺪﻳﺜﹰﺎ ﻋﻠﻰ ﺍﻹﻗﺮﺍﺭ ﺑﺘﺄﺛﲑﻩ ﰲ ﺍﻟﺴﺎﻣﻌﲔ ﻭﺍﻟﻘﺎﺭﺋﲔ ..ﻭﺫﻟﻚ ﺃﻥ ﺃﺳﻠﻮﺑﻪ ﳜﺘﻠﻒ ﻋﻦ ﺃﺳﺎﻟﻴﺐ ﺍﻟﺸﻌﺮ ﺍﳌﻌﺮﻭﻓﺔ ﺑﺎﻟﻮﺯﻥ ﻭﺍﻟﻘﺎﻓﻴﺔ ،ﻛﻤﺎ ﺃﻧﻪ ﺑﺎﻳﻦ ﺳﺠﻊ ﺍﻟﻜﻬﺎﻥ ،..ﻭﺍﻓﻖ ﺃﺳﺎﻟﻴﺐ ﺍﻟﻌﺮﺏ ﻭﻣﻌﻬﻮﺩ ﺍﻟﻠﻐﺔ ،ﻭﺧﺎﻟﻔﻬﻢ ﰲ ﺇﻋﺠﺎﺯﻩ ..ﺣﱴ ﻳﺒﻘﻰ ﺃﺳﻠﻮﺑﹰﺎ ﻣﺘﻤﻴﺰﹰﺍ ﺑﲔ ﺍﻷﺳﺎﻟﻴﺐ ..ﻭﻳﻜﻮﻥ ﻣﻌﺠﺰﹰﺍ ﻳﺘﺤﺪﻯ ﺍﻟﻌﺮﺏ ﺃﻥ ﻳﺄﺗﻮﺍ ﲟﺜﻠﻪ ،ﻭﻟﻮ ﻛﺎﻥ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ ﻇﻬﲑﺍﹰ ،ﰒ ﻛﺎﻥ ﺍﻟﺘﺪﺭﺝ ﰲ ﺍﻟﺘﺤﺪﻱ ﰲ ﺃﻥ ﻳﺄﺗﻮﺍ ﺑﻌﺸﺮ ﺳﻮﺭ ﻣﻦ ﻣﺜﻠﻪ ١ ﻓﻌﺠﺰﻭﺍ ﻛﺬﻟﻚ ،ﺃﻭ ﺑﺴﻮﺭﺓ ﻭﺍﺣﺪﺓ! ﻭﺑﻔﻀﻞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﺣﻔﻈﺖ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻦ ﺍﻟﻀﻴﺎﻉ ،ﻭﲨﻊ ﺍﻟﻌﺮﺏ ﻋﻠﻰ ﻟﻐﺔ ﻗﺮﻳﺶ ﻭﲢﻮﻟﺖ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺇﱃ ﻟﻐﺔ ﻋﺎﳌﻴﺔ، ﻛﺎﻧﺖ ﺳﺒﺒﹰﺎ ﰲ ﻧﺸﻮﺀ ﻋﻠﻮﻡ ﻛﺜﲑﺓ ﻭﻣﻌﺎﺭﻑ ﻣﺘﻨﻮﻋﺔ ،ﻣﻦ ﳓﻮ ﻭﺻﺮﻑ ،ﻭﺑﻼﻏﺔ ﻭﺗﻔﺴﲑ ،ﻭﺃﺳﺒﺎﺏ ﻧﺰﻭﻝ ،ﻭﻓﻘﻪ ﻭﺃﺻﻮﻝ ﻓﻘﻪ.. ﻭﻛﺎﻥ ﻣﻦ ﺁﺛﺎﺭﻩ ﺃﻥ ﺍﻟﻠﻐﺔ ﻧﻔﺖ ﻋﻦ ﻧﻔﺴﻬﺎ ﺍﳊﻮ ِﺷ ﻲ ﻭﺍﻟﻐﺮﻳﺐ ،ﻓﻴﻤﺎ ﻗﺪﻡ ﻣﻦ ﻟﻐﺔ ﻓﺼﻴﺤﺔ ﻣﻴﺴﻮﺭﺓ ﻭﺃﺳﺎﻟﻴﺐ ﺑﻠﻴﻐﺔ ..ﻓﺼﺎﺭ ﺍﻟﺒﻠﻐﺎﺀ
١ﻳﻨﻈﺮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﰲ :ﺍﻹﺳﺮﺍﺀ ،٨٨ :ﻫﻮﺩ ،١٣ :ﺍﻟﺒﻘﺮﺓ.٢٣ :
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ﳛﺘﺬﻭﻥ ﺃﺳﺎﻟﻴﺒﻪ ،ﻭﻳﻘﺘﻔﻮﻥ ﻣﻨﻬﺠﻪ ﰲ ﺍﻟﺘﻌﺒﲑ ﻭﻛﺎﻧﺖ ﺍﻟﻌﻠﻮﻡ ﺍﻟﱵ ﻧﺸﺄﺕ ﺗﻀﻊ ﺿﻮﺍﺑﻂ ﺍﻟﻠﻐﺔ ﻭﻣﻌﺎﻳﲑﻫﺎ ﻣﺴﺘﻬﺪﻳﺔ ﺑﺄﺳﺎﻟﻴﺒﻪ ﻭﺗﻌﺒﲑﺍﺗﻪ، ﺣﱴ ﺃﻢ ﺍﻧﺘﻘﺼﻮﺍ ﺍﳋﻄﻴﺐ ﻣﻬﻤﺎ ﺍﺭﺗﻔﻌﺖ ﻣﱰﻟﺘﻪ ،ﺇﺫﺍ ﱂ ﻳﺴﺘﺸﻬﺪ ﺑﺎﻟﻘﺮﺁﻥ ﰲ ﺧﻄﺒﺘﻪ.٢
اﻟﺘﻘﻮﻳﻢ اﻟﺬاﺗﻲ ﻟﻠﺘﺄﻛﺪ ﻣﻦ ﻓﻬﻤﻚ ﻟﻠﻤﻮﺿﻮﻉ ﺃﺟﺐ ﻋﻦ ﺍﻷﺳﺌﻠﺔ ﺍﻵﺗﻴﺔ: ﺱ :١ﻫﻞ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺃﺳﻠﻮﺏ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺷﻌﺮﺍﹰ؟ ﻣﺎ ﺍﻟﺪﻟﻴﻞ؟ ﺱ :٢ﻛﻴﻒ ﻧﺜﺒﺖ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﺻﻞ ﻟﻌﻠﻮﻡ ﻛﺜﲑﺓ؟
٢ﺿﻴﻒ ،ﺷﻮﻗﻲ ،ﺍﻟﻌﺼﺮ ﺍﻹﺳﻼﻣﻲ ،ﺍﻟﻘﺎﻫﺮﺓ :ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ ،ﻁ ،٢٠ﺩ.ﺕ ،ﺹ.٣٤
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٣ .١
اﻟﺘﺴﺒﻴﺢ واﻟﺤﻤﺪ وا ﻳﺎت
ﻫﺬﻩ ﺍﻷﻟﻔﺎﻅ ،ﻣﻦ ﺍﻷﻟﻔﺎﻅ ﺍﳊﻴﻮﻳﺔ ﻭﺍﳌﻬﻤﺔ ،ﻭﻟﺬﻟﻚ ﺗﺸﻌﺒﺖ ﻣﻌﺎﻧﻴﻬﺎ ﻭﺍﺗﺴﻌﺖ ﻭﻻﺳﻴﻤﺎ ﺑﻌﺪ ﺍﻹﺳﻼﻡ ،ﻓﺴﺒﺤﺎﻥ ﺍﷲ :ﺗﱰﻳﻪ ﺍﷲ ﻣﻦ ﺍﻟﺼﺎﺣﺒﺔ ﻭﺍﻟﻮﻟﺪ ،ﻭﻫﻲ ﺑﺎﳌﻌﲎ ﻧﻔﺴﻪ ﻟﻠﺘﱪﻳﻚ، ﺍﻟﺘﱰﻳﻪ ﷲ ﻭﺍﻟﺘﻘﺪﻳﺲ ،ﻭﺍﻟﺘﺴﺒﻴﺢ ﺧﺎﺹ ﺑﺎﷲ ،ﻭﺍﻟﺘﱪﻳﻚ ﻳﺄﰐ ﷲ ﻭﻟﻠﺮﺳﻮﻝ ﻭﻳﻜﻮﻥ ﲟﻌﲎ ﺩﻭﺍﻡ ﺍﻟﺘﺸﺮﻳﻒ ﻭﺍﻟﻜﺮﺍﻣﺔ .ﻭﻫﻮ ﻋﻠﻢ ﺟﻨﺲ ﻋﻠﻰ ﺍﻟﺘﺴﺒﻴﺢ ،ﻣﻨﺼﻮﺏ )ﺳﺒﺢ( ﻋﻠﻰ ﺍﳌﺼﺪﺭ ﺃﻱ ﺳﺒﺢ ﺗﺴﺒﻴﺤﺎﹰ ،ﺃﻱ ﺃﺑﺮﺉ ﺍﷲ ﻣﻦ ﺍﻟﺴﻮﺀ ﺑﺮﺍﺀﺓ .ﻭﻣﻦ ﻣﻌﺎﻧﻴﻪ: .١ﺍﻟﺴﺮﻋﺔ ﺇﻟﻴﻪ ،ﻭﺍﳋﻔﺔ ﰲ ﻃﺎﻋﺘﻪ. .٢ﺍﳉﺪ ﰲ ﻋﺒﺎﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ،ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻟﺴﺒﺢ ،ﻭﻫﻮ ﺍﳌﺮ ﺍﻟﺴﺮﻳﻊ ﰲ ﺍﳌﺎﺀ ﺃﻭ ﺍﳍﻮﺍﺀ. ﻭﻗﺎﻟﻮﺍ :ﺃﻧﺖ ﺃﻋﻠﻢ ﲟﺎ ﰲ ﺳﺒﺤﺎﻧﻚ ،ﺃﻱ ﻧﻔﺴﻚ ،ﻭﺳﺒﻮﺡ ﻗﺪﻭﺱ ..ﻣﻦ ﺻﻔﺎﺗﻪ ﻷﻧﻪ ﻳﺴﺒﺢ ﻭﻳﻘﺪﺱ.٣ ﺳﺒﺤﺎﻥ ﻭﺟﻪ ﺍﷲ ،ﺃﻧﻮﺍﺭﻩ ،ﺳﺒﺤﺔ ﺍﷲ :ﺟﻼﻟﻪ
ﻧﺸــــﺎط .١ﻣﺎ ﺩﻻﻟﺔ ﺗﻌﺪﺩ ﺍﳌﻌﺎﱐ ﻟﻠﻔﻈﺔ ﺍﻟﺘﺴﺒﻴﺢ؟ .٢ﻣﺎ ﺩﻻﻟﺔ ﺍﻗﺘﺮﺍﻥ ﺍﻟﺘﺴﺒﻴﺢ ﺑﺎﳊﻤﺪ ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ؟
ﺍﻟﺘﺴﺒﻴﺢ :ﺍﻟﺼﻼﺓ ،ﻭﻫﻮ ﻣﻌﲎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ" :ﻭﻛﺎﻥ ﻣﻦ ﺍﳌﺴﺒﺤﲔ" ﻭﻗﻮﻟﻨﺎ :ﺳﺒﺤﺎﻥ ﺍﷲ ﻭﲝﻤﺪﻩ ،ﺍﻟﻮﺍﻭ :ﻟﻠﺤﺎﻝ ﻭﺍﻟﺘﻘﺪﻳﺮ :ﺃﺳﺒﺢ ﺍﷲ ﻣﺘﻠﺒﺴﹰﺎ ﲝﻤﺪﻩ ﺃﻭ ﻟﻠﻌﻄﻒ ،ﻭﺍﻟﺘﻘﺪﻳﺮ :ﺃﺳﺒﺢ ﺍﷲ ﻭﺃﻗﻮﻡ ﲝﻤﺪﻩ، ﻭﻟﻴﺲ ﺑﻜﺜﲑ ﻋﻠﻰ ﺍﷲ ﺍﻟﺬﻱ ﻭﺳﻌﺖ ﺭﲪﺘﻪ ﻛﻞ ﺷﻲﺀ ،ﺃﻥ ﳚﺰﻝ ﺍﻟﺜﻮﺍﺏ ﺍﻟﻌﻈﻴﻢ ،ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺍﻟﻘﻠﻴﻞ ،ﻭﰲ ﺍﻟﺼﻴﻐﺔ ﺗﱰﻳﻪ ﺍﷲ ﻋﻦ ﺍﻟﺸﺮﻳﻚ ﻭﺍﻟﻨﻈﲑ ﻓﻴﻤﺎ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ" :ﻛﻠﻤﺘﺎﻥ ﺣﺒﻴﺒﺘﺎﻥ ﺇﱃ ﺍﻟﺮﲪﻦ ،ﺧﻔﻴﻔﺘﺎﻥ ﻋﻠﻰ ﺍﻟﻠﺴﺎﻥ ،ﺛﻘﻴﻠﺘﺎﻥ ﰲ ﺍﳌﻴﺰﺍﻥ :ﺳﺒﺤﺎﻥ ﺍﷲ ﻭﲝﻤﺪﻩ ،ﺳﺒﺤﺎﻥ ﺍﷲ ﺍﻟﻌﻈﻴﻢ."٤
٣ﺍﻟﻔﲑﻭﺯ ﺁﺑﺎﺩﻱ ،ﳎﺪ ﺍﻟﺪﻳﻦ ،ﺍﶈﻴﻂ ،ﻣﺎﺩﺓ "ﺳﺒﺢ". ٤ﺍﳋﻮﱄ ،ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ،ﺍﻷﺩﺏ ﺍﻟﻨﺒﻮﻱ ،ﺑﲑﻭﺕ :ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ،ﻁ١٩٩٨-١٤١٨ ،٢ﻡ ،ﺹ.٢٠٤
١٤
ﻭﺍﳊﻤﺪ ،ﺍﻟﺸﻜﺮ ،ﻭﺍﻟﺮﺿﺎ ،ﻭﺍﳉﺰﺍﺀ ،ﻭﻗﻀﺎﺀ ﺍﳊﻖ ،ﲪﺪ ﲪﺪﺍﹰ ،ﻓﻬﻮ ﲪﻮﺩ ﻭﲪﻴﺪ ﺃﲪﺪ ﺻﺎﺭ ﺃﻣﺮﻩ ﺇﱃ ﺍﳊﻤﺪ ،ﺃﻣﺎ ﺍﻟﺘﺤﻤﻴﺪ ﻓﻬﻮ ﲪﺪ ﺍﷲ ﻣﺮﺓ ﺑﻌﺪ ﻣﺮﺓ .٥ﻭﻳﻘﺘﺮﻥ ﺍﳊﻤﺪ ﺑﺎﻟﺘﺴﺒﻴﺢ -ﻋﻠﻰ ﺍﻟﺼﻮﺭﺓ ﺍﻟﱵ ﻗﺮﺃﻧﺎﻫﺎ -ﰲ ﺁﻳﺎﺕ ﻭﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ،ﻓﻬﻤﺎ ﺻﻔﺘﺎﻥ ﻣﺘﻼﺯﻣﺘﺎﻥ ﻻ
ﻳﻐﻔﻞ ﻋﻨﻬﻤﺎ ﺍﳌﺆﻣﻦ ﺍﻟﺬﺍﻛﺮ ..ﻭﻟﻔﻀﻞ ﺍﳊﻤﺪ ﻓﺈﻥ ﻛﻞ ﺃﻣﺮ ﺫﻱ ﺑﺎﻝ ﻻ ﻳﺒﺪﺃ ﻓﻴﻪ ﺑﺎﳊﻤﺪ ﷲ ﻓﻬﻮ ﺃﻗﻄﻊ.٦ ﻭﰲ ﺑﺎﺏ ﻓﻀﻞ ﺍﻟﺬﻛﺮ ﻭﺍﳊﺚ ﻋﻠﻴﻪ ،ﺟﺎﺀ ﺃﻛﺜﺮ ﻣﻦ ﻋﺸﺮﻳﻦ ﺣﺪﻳﺜﹰﺎ ﻳﻨﺺ ﻋﻠﻰ ﺍﳊﻤﺪ ﺃﻭ ﺍﻟﺘﺤﻤﻴﺪ ﰲ ﺳﻴﺎﻕ ﺍﻟﺬﻛﺮ ﻭﺍﻗﺘﺮﻧﺖ ﺑﺴﺒﺤﺎﻥ ﺍﷲ ﺇﻻ ﰲ ﺃﺭﺑﻌﺔ ﻣﻮﺍﺿﻊ.٧ ﻱ ﻭﲨﻊ ﻱ ﻭﺁﻳﺎ ﺃﻣﺎ ﻟﻔﻈﺔ ﺁﻳﺎﺕ ﺍﻟﱵ ﺗﻜﺮﺭﺕ ﰲ ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ ﻓﻬﻲ ﲨﻊ ﻣﻔﺮﺩﻫﺎ ﺁﻳﺔ ﻭﺯﺎ ﹶﻓﻌﻠﺔ ﺃﻭ ﹶﻓﻌﻠﺔ ﺃﻭ ﻓﺎﻋﻠﺔ ،ﻭﻣﻦ ﲨﻮﻋﻬﺎ ﺁ
ﺍﳉﻤﻊ ﺁﻳﺎ ٌﺀ ﲟﻌﲎ ﺍﻟﻌﱪﺓ )ﻭﺁﻳﺔ ﳑﺎ ﻳﻀﺎﻑ ﺇﱃ ﺍﻟﻔﻌﻞ ﻟﻘﺮﺏ ﻣﻌﻨﺎﻫﺎ ﻣﻦ ﻣﻌﲎ ﺍﻟﻮﻗﺖ.(٨ ﻭﻭﺍﺿﺢ ﺃﻧﻨﺎ ﺃﻣﺎﻡ ﻋﱪ ﻛﺜﲑﺓ ﻳﺪﻋﻮﻧﺎ ﺗﻌﺎﱃ ﺇﱃ ﺍﻟﺘﺄﻣﻞ ﻓﻴﻬﺎ ،ﻭﻫﺬﻩ ﺍﻟﻌﱪ ﲟﺜﺎﺑﺔ ﺍﳌﻌﺠﺰﺍﺕ ﺍﻟﱵ ﺗﺴﺘﺪﻋﻲ ﺍﻟﺘﺴﺒﻴﺢ ﻭﺍﻟﺘﺤﻤﻴﺪ ﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ.
اﻟﺘﻘﻮﻳﻢ اﻟﺬاﺗﻲ ﻟﻠﺘﺄﻛﺪ ﻣﻦ ﻓﻬﻤﻚ ﻟﻠﻤﻮﺿﻮﻉ ﺃﺟﺐ ﻋﻦ ﺍﻷﺳﺌﻠﺔ ﺍﻵﺗﻴﺔ: ﺱ :١ﻫﻞ ﲡﺪ ﻋﻼﻗﺔ ﺑﲔ ﺍﳌﻌﲎ ﺍﻟﻠﻐﻮﻱ ﻭﺍﻹﺻﻄﻼﺣﻲ ﰲ "ﺳﺒﺢ" ﻭ "ﲪﺪ"؟ ﻭﺿﺢ ﺫﻟﻚ. ﺱ :٢ﺇﻳﺖ ﺑﺒﻌﺾ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﱵ ﺗﺪﻋﻮ ﻟﻠﺘﺴﺒﻴﺢ.
٥ﺍﻟﻔﲑﻭﺯ ﺁﺑﺎﺩﻱ ،ﳎﺪ ﺍﻟﺪﻳﻦ ،ﺍﶈﻴﻂ ،ﻣﺎﺩﺓ "ﲪﺪ". ٦ﺃﻱ ﻗﻠﻴﻞ ﺍﻟﱪﻛﺔ .ﺃﻧﻈﺮ :ﺍﻟﻨﻮﻭﻱ ،ﳏﻲ ﺍﻟﺪﻳﻦ ،ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ،ﺍﻟﻘﺎﻫﺮﺓ :ﺩﺍﺭ ﺍﻟﺘﻮﺯﻳﻊ ﻭﺍﻟﻨﺸﺮ ﺍﻹﺳﻼﻣﻴﺔ ،ﺩ.ﻁ ،١٩٩٩-١٤٢٠ ،ﺹ.٤١٥ ٧ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ ،ﺹ.٤٢٨-٤٢١ ٨ﺍﻟﻔﲑﻭﺯ ﺁﺑﺎﺩﻱ ،ﳎﺪ ﺍﻟﺪﻳﻦ ،ﺍﶈﻴﻂ ،ﻣﺎﺩﺓ "ﺁﻱ".
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٤ .١
اﻟﺘﺤﻠﻴﻞ ا6دﺑﻲ
ﺑﻌﺪ ﺃﻥ ﺗﻌﺮﻓﻨﺎ ﻋﻠﻰ ﻣﱰﻟﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻭﻣﻔﻬﻮﻡ ﺍﻟﺘﺴﺒﻴﺢ ﻭﺍﳊﻤﺪ ﻭﺍﻵﻳﺎﺕ ،ﻧﻨﺘﻘﻞ ﺇﱃ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻷﺩﰊ ،ﻟﻠﻮﻗﻮﻑ ﻋﻠﻰ ﻣﻨﺎﻁ ﺍﻟﺒﻼﻏﺔ ﰲ ﺍﻷﻓﻜﺎﺭ ﻭﺍﻟﻌﻮﺍﻃﻒ ﻭﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﱵ ﺗﻀﻤﻨﺘﻬﺎ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ.
١,٤,١
ا6ﻓﻜﺎر واﻟﻤﻌﺎﻧﻲ
ﺇﻥ ﺍﻟﻘﻴﻤﺔ ﺍﳌﻌﻨﻮﻳﺔ ﺍﻟﱵ ﺗﺸﲑ ﺇﻟﻴﻬﺎ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﻋﻈﻴﻤﺔ ،ﻭﺃﻥ ﺍﻷﻓﻜﺎﺭ ﺍﻟﱵ ﺗﻀﻤﻨﺘﻬﺎ ،ﺗﻘﻮﻡ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﺘﺄﻣﻞ ،ﻓﻴﻤﺎ ﺣﻮﻟﻨﺎ ﻣﻦ ﻣﻈﺎﻫﺮ ﺃﺻﺒﺤﺖ ﻣﺄﻟﻮﻓﺔ ،ﻭﻣﻌﺘﺎﺩﺓ ﺑﺴﺒﺐ ﻏﻔﻠﺔ ﺍﻹﻧﺴﺎﻥ ﻋﻨﻬﺎ ،ﻓﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻳﺪﻋﻮﻧﺎ ﺇﱃ ﺍﻟﺘﻔﻜﺮ ﻭﺍﻟﺘﺪﺑﺮ ﰲ ﺗﻐﻴﺮ ﺍﻷﻭﻗﺎﺕ ﻣﻦ ﻣﺴﺎﺀ ﺇﱃ ﺻﺒﺎﺡ ،ﻭﻋﺸﻲ ،٩ﻭﻇﻬﲑﺓ ..ﻭﺫﻟﻚ ﻳﺴﺘﺪﻋﻲ ﻣﻨﺎ ﺍﻟﺘﺴﺒﻴﺢ ﻭﺍﻟﺘﱰﻳﻪ ﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﺍﳊﻤﺪ ﻭﺍﻟﺜﻨﺎﺀ ﻋﻠﻴﻪ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻣﻦ ﲰﺎﺀ ﺃﻭ ﺃﺭﺽ ،ﻓﻬﻮ ﻣﻦ ﳜﺮﺝ ﺍﳊﻲ ﻣﻦ ﺍﳌﻴﺖ ،ﻭﺍﳌﻴﺖ ﻣﻦ ﺍﳊﻲ! ﻭﻣﻦ ﳛﻴﻲ ﺍﻷﺭﺽ ﺑﻌﺪ ﻣﻮﺎ! ﻭﻣﻦ ﳜﺮﺝ ﺍﻹﻧﺴﺎﻥ ﻳﻮﻡ ﺍﻟﺒﻌﺚ! ﺃﻟﻴﺲ ﺣﺮﻳﹰﺎ ﺑﻨﺎ ﺃﻥ ﻧﱰﹼﻫﻪ ﻭﻧﺴﺒﺤﻪ! ﻭﳓﻤﺪﻩ ﻭﻧﺜﲏ ﻋﻠﻴﻪ ،ﻛﻞ ﺫﻟﻚ ﰲ ﺛﻼﺙ ﺁﻳﺎﺕ. ﻣﻨﺎﻗﺸﺔ ﰒ ﺗﺄﰐ ﺁﻳﺎﺕ ﺍﻟﺘﺄﻣﻞ ﻭﺍﻟﺘﺪﺑﺮ ﻣﻨﺴﺎﺑﺔ ،ﻣﺘﺴﻠﺴﻠﺔ ،ﻋﺬﺑﺔ ،ﻭﻫﻲ ﻛﺜﲑﺓ ﺗﻨﺒﻪ ﺍﻵﻳﺎﺕ ﺇﱃ ﺳﺖ ﻧﺎﻗﺶ ﻋﱪ ﺍﳌﻮﻗﻊ ﻣﺎ ﻳﺄﰐ: ﻣﻈﺎﻫﺮ ﻫﻲ: .١ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﱵ ﲢﻤﻞ .١ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺗﺮﺍﺏ ﻭﺍﻧﺘﺸﺎﺭﻩ ﰲ ﺍﻷﺭﺽ. .٢ﺧﻠﻖ ﺍﻷﻧﺜﻰ ﻟﺘﻜﻮﻥ ﻗﺴﻴﻤﹰﺎ ﻟﻠﺮﺟﻞ ،ﻭﺷﺮﻳﻜﹰﺎ ﻟﻪ ﰲ ﺣﻴﺎﺗﻪ. .٣ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ،ﻭﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺧﻠﻖ ﻣﺘﻔﺎﻭﺗﹰﺎ ﰲ ﻟﻐﺎﺗﻪ ﻭﺻﻮﺭﻩ.
ﻋﻼﻣﺎﺕ ﺍﻹﻧﺬﺍﺭ ﻟﺒﻌﺾ ﺍﻷﻗﻮﺍﻡ.
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ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﱵ ﺗﺪﻋﻮ
ﺇﱃ ﺍﻟﺘﺄﻣﻞ ﰲ ﺍﻟﻜﻮﻥ ﻭﺃﺧﺬ ﺍﻟﻌﱪﺓ ﻣﻨﻪ.
٩ﺍﻟﻌﺸﻲ :ﺁﺧﺮ ﺍﻟﻨﻬﺎﺭ ﻭﺍﻟﻈﻠﻤﺔ ،ﻭﺃﻭﻝ ﺍﻟﻈﻼﻡ ،ﻣﻦ ﺍﳌﻐﺮﺏ ﺇﱃ ﺍﻟﻌﺘﻤﺔ ﺃﻭ ﻣﻦ ﺃﻭﻝ ﺯﻭﺍﻝ ﺍﻟﺸﻤﺲ ﺇﱃ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ.
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ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﱵ ﺗﺆﻛﺪ
ﺣﻘﻴﻘﺔ ﺍﳊﻴﺎﺓ ﻭﺍﳌﻮﺕ ﻭﺍﻟﺒﻌﺚ.
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.٤ﺍﻟﻨﻮﻡ ﰲ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ،ﻭﺍﻟﻌﻤﻞ ﻓﻴﻬﻤﺎ. .٥ﺍﻟﱪﻕ ﺍﻟﺬﻱ ﳚﻌﻠﻨﺎ ﰲ ﺣﺎﻟﱵ ﺧﻮﻑ ﻭﺭﺟﺎﺀ ،ﰒ ﻧﺰﻭﻝ ﺍﳌﺎﺀ ﺍﳌﺘﺴﺒﺐ ﰲ ﺇﺣﻴﺎﺀ ﺍﻷﺭﺽ ،ﻭﻗﺪ ﺃﺷﺎﺭﺕ ﺇﻟﻴﻪ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻌﺔ ﺍﳌﻘﺘﺮﻧﺔ ﺑﺎﻟﺘﺴﺒﻴﺢ. .٦ﻳﺄﰐ ﺍﳌﺸﻬﺪ ﺍﻷﺧﲑ ﻟﻶﻳﺎﺕ ﺍﻹﳍﻴﺔ ،ﺍﳌﺴﺘﺪﻋﻴﺔ ﻟﻠﺘﺪﺑﺮ ﺃﻥ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻗﺎﺋﻤﺘﺎﻥ ﺑﻘﺪﺭﺗﻪ ،ﻭﺃﻧﻪ ﺳﻴﺨﺮﺝ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟﺘﺮﺍﺏ ﻟﻴﻮﻡ ﺍﳊﺴﺎﺏ. ﻭﻳﻘﺮﺭ ﺃﻥ ﻛﻞ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻏﲑ ﻣﻨﻜﺮﺓ ﳌﻦ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ،ﻭﺍﻧﻘﺎﺩ ﻛﻞ ﺷﻲﺀ ﻓﻴﻬﺎ ﻹﺭﺍﺩﺗﻪ ﻭﻗﺪﺭﺗﻪ ،ﺃﱂ ﻳﺘﻔﺮﺩ ﰲ ﺻﻔﺎﺗﻪ ،ﻓﻠﻪ ﺍﳌﺜﻞ ﺍﻷﻋﻠﻰ ،ﻭﻫﻮ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻜﻴﻢ. ﺴﺮ ﺍﻟﺘﺴﺒﻴﺢ ﻭﺍﻟﺘﺤﻤﻴﺪ ﰲ ﻫﺬﻩ ﺍﻷﻭﻗﺎﺕ ﻋﻠﻰ ﺃﻧﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ..ﻟﻜﻦ ﺍﻵﻳﺎﺕ ﺟﺎﺀﺕ ﻭﻣﻌﻈﻢ ﺍﻟﺘﻔﺎﺳﲑ ﺗﻔ ﺑﺸﻜﻞ ﻣﻄﻠﻖ ﻻ ﻳﻘﺘﻀﻲ ﻫﺬﺍ ﺍﻟﺘﺤﺪﻳﺪ.
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اﻟﻌﺎﻃﻔﺔ واﻟﺸﻌﻮر
ﺇﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ،ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ،ﻓﺠﻌﻠﻪ ﰲ ﺃﺣﺴﻦ ﺗﻘﻮﱘ ﻋﺎﱂ ﲞﻄﺎﺑﻪ ﻭﻣﻼﻣﺴﺔ ﻋﻮﺍﻃﻔﻪ ﻭﻣﺸﺎﻋﺮﻩ ،ﳜﺎﻃﺐ ﻋﻘﻠﻪ ﺑﺎﻟﺪﻻﺋﻞ ﻭﺍﻟﱪﺍﻫﲔ ﻭﻳﺴﺘﺠﻴﺶ ﻋﻮﺍﻃﻔﻪ ﻟﻠﺘﻔﺎﻋﻞ ﻭﺍﻟﺘﺠﺎﻭﺏ ..ﳒﺪ ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺳﻮﺭﺓ ﺳﺎﻣﻴﺔ ﲤﺰﺝ ﺍﻟﺰﻣﺎﻥ ﺑﺎﳌﻜﺎﻥ ﰲ ﺧﻄﺎﺏ ﺍﳌﺆﻣﻦ ﻭﻣﻌ ِﺮﺿﹰﺎ ﻟﻶﻳﺎﺕ ﺍﻟﻜﻮﻧﻴﺔ ﺍﳌﺪﻫﺸﺔ ..ﺣﱴ ﻳﺘﺤﻘﻖ ﺍﳌﻌﲎ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﺘﺴﺒﻴﺢ ﻭﺍﳊﻤﺪ ﻋﻠﻰ ﳓﻮ ﻣﺎ ﺗﻘﺪﻡ ..ﻭﻛﻞ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻣﺮﺗﺒﻄﺔ ﺑﻮﺟﻮﺩﻩ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﺟﺎﺀ ﺳﻴﺎﻕ ﺑﻌﺾ ﺍﻵﻳﺎﺕ ﻣﺒﻴﻨﹰﺎ ﻣﻌﺎﱐ ﺍﳌﻮﺩﺓ ﻭﺍﻟﺮﲪﺔ ،ﻟﺘﻜﻮﻥ ﺃﺳﺎﺱ ﺍﻟﺴﻜﻦ ﻭﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﺑﲔ ﺍﻟﺰﻭﺟﲔ.
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ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﺄﰐ ﻣﻘﺘﺮﻧﹰﺎ ﺑﺎﳋﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ ﻓﻴﻤﺎ ﻧﺮﺍﻩ ﻣﻦ ﳌﻌﺎﻥ ﺍﻟﱪﻕ ،ﺍﳋﻮﻑ ﳑﺎ ﻗﺪ ﻳﺼﻴﺒﻨﺎ ﻣﻦ ﺃﺫﻯ ،ﻭﺍﻟﺮﺟﺎﺀ ﰲ ﺭﲪﺔ ﺍﷲ ﺑﺈﺣﻴﺎﺀ ﺍﻷﺭﺽ ،ﻭﻻﺷﻚ ﺃﻥ ﺩﻋﻮﺗﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻟﻠﺘﺴﺒﻴﺢ ﻭﺍﻟﺘﺤﻤﻴﺪ ﺗﺄﰐ ﻣﻼﺯﻣﺔ ﳌﻈﺎﻫﺮ ﺍﻟﻜﻮﻥ ﻭﻣﻌﺎﺭِﺿﻪ ﻣﻦ ﺧﻠﻖ ﺃﻭ ﻣﻮﺕ ﺃﻭ ﺑﻌﺚ ﺃﻭ ﻧﻮﻡ ﻭﺍﻧﺘﺸﺎﺭ ﰲ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ،ﻛﻞ ﻫﺬﻩ ﺍﳌﺸﺎﻫﺪ ﲢﺮﻙ ﺍﻟﻔﻄﺮﺓ ﺍﻟﺴﻮﻳﺔ ﻭﺍﻟﻌﻮﺍﻃﻒ ﺍﻟﻨﺒﻴﻠﺔ ،ﻭﺗﺮﺩﻫﺎ ﺇﱃ ﺍﻹﻗﺮﺍﺭ ﺑﺄﻟﻮﻫﻴﺘﻪ ﻭﺭﺑﻮﺑﻴﺘﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ.
اﻟﺘﻘﻮﻳﻢ اﻟﺬاﺗﻲ ﻟﻠﺘﺄﻛﺪ ﻣﻦ ﻓﻬﻤﻚ ﻟﻠﻤﻮﺿﻮﻉ ﺃﺟﺐ ﻋﻦ ﺍﻷﺳﺌﻠﺔ ﺍﻵﺗﻴﺔ: ﺱ :١ﻣﺎ ﺍﻵﺛﺎﺭ ﺍﻟﻨﻔﺴﻴﺔ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺗﺄﻣﻠﻪ ﻭﺗﺴﺒﻴﺤﻪ ﻭﲢﻤﻴﺪﻩ؟ ﺱ :٢ﻣﺎ ﺩﻻﻻﺕ ﺍﻵﻳﺔ ﺍﻟﱵ ﺗﺒﲔ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﺰﻭﺟﲔ؟ ﺱ :٣ﻛﻴﻒ ﻳﻜﻮﻥ ﺗﻌﺪﺩ ﺍﻷﻟﻮﺍﻥ ﻭﺍﺧﺘﻼﻑ ﺍﻷﻟﺴﻨﺔ ،ﻣﻦ ﺁﻳﺎﺕ ﺍﷲ؟
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اﻟﻠﻐﺔ وا6ﺳﻠﻮب ﻣﻨﺎﻗﺸﺔ ﻧﺎﻗﺶ ﻣﻊ ﺯﻣﻼﺋﻚ ﻣﻦ ﺧﻼﻝ ﺍﳌﻨﺘﺪﻯ ﺃﻣﺜﻠﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟـ: .١ﺍﻷﻟﻔﺎﻅ ﺍﻟﺘﺎﻟﻴﺔ" :ﺳﺒﺢ ،ﻳﺴﺒﺢ، ﻭﺳﺒﺤﺎﻥ" ﻭﺩﻻﻟﺘﻬﺎ. .٢ﺍﻷﻟﻔﺎﻅ ﺍﻟﱵ ﺗﺪﻝ ﻋﻠﻰ ﺍﳋﻠﻖ ﻭﺍﻟﺒﻌﺚ ﻭﺍﻟﻨﺸﻮﺭ ﻭﺩﻻﻟﺘﻬﺎ. .٣ﺑﻌﺾ ﻭﺟﻮﻩ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﱐ ﻣﻦ ﺣﻴﺚ ﺑﻼﻏﺔ ﺍﻷﺳﻠﻮﺏ.
ﻣﻨﺎﻗﺸﺔ ﻧﺎﻗﺶ ﻣﻊ ﺯﻣﻼﺋﻚ ﻋﱪ ﺍﳌﻨﺘﺪﻯ ﻣﺎ ﻳﺄﰐ: .١ﻋﻼﻗﺔ ﺍﻷﻭﻗﺎﺕ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻵﻳﺎﺕ ﺑﺄﻭﻗﺎﺕ ﺍﻟﺼﻼﺓ. ﻭﺭﺃﻳﻚ ﰲ ﺩﻻﻟﺘﻬﺎ ﺍﻟﻌﺎﻣﺔ ﻭﺍﳋﺎﺻﺔ. .٢ﻫﻞ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﺧﺘﻼﻑ ﺍﻷﻟﻮﺍﻥ ﻭﺍﻷﻟﺴﻨﺔ ﺳﺒﺒﹰﺎ ﰲ ﺍﳋﻼﻑ ﻭﺍﻟﺘﻨﺎﺯﻉ.
ﺇﻥ ﺍﻟﻠﻐﺔ ﺍﻟﱵ ﺻﻴﻐﺖ ﺎ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﺍﻟﺒﺎﻫﺮﺓ ،ﻟﻐﺔ ﺳﻬﻠﺔ ﰲ ﺃﻟﻔﺎﻇﻬﺎ ﻭﻣﻔﺮﺩﺍﺎ، ﻣﻴﺴﻮﺭﺓ ﰲ ﲨﻠﻬﺎ ﻭﻋﺒﺎﺭﺍﺎ ،ﻻ ﺗﻜﺎﺩ ﲡﺪ ﻛﻠﻤﺔ ﲢﺘﺎﺝ ﺇﱃ ﺗﻮﺿﻴﺢ ﺃﻭ ﺑﻴﺎﻥ ،ﻭﻟﻜﻨﻬﺎ ﺗﺒﻘﻰ ﻣﻌﺠﺰﺓ ﰲ ﺩﻻﻻﺎ ﻭﺳﻴﺎﻗﻬﺎ ﺍﳌﺆﺛﺮ. ﻭﻗﺪ ﺗﻌﺮﻓﻨﺎ ﻋﻠﻰ ﻣﻌﲎ ﺍﻟﺘﺴﺒﻴﺢ ﻭﺍﻟﺘﺤﻤﻴﺪ ﻭﺍﻵﻳﺎﺕ ﺁﻧﻔﹰﺎ ..ﻭﻳﻼﺣﻆ ﺃﻥ ﺍﻵﻳﺎﺕ ﺍﻟﺜﻼﺙ ﺍﻷﻭﱃ ﲣﺘﻢ ﺑﻔﺎﺻﻠﺔ ﻭﺍﺣﺪﺓ ،ﺟﺎﺀﺕ ﺑﺼﻴﻐﺔ "ﺗﻔﻌﻠﻮﻥ" ﺍﳌﻀﺎﺭﻉ ﺍﳌﺴﻨﺪ ﺇﱃ ﻭﺍﻭ ﺍﳉﻤﺎﻋﺔ ﻭﻛﻠﻬﺎ ﺃﻓﻌﺎﻝ ﺭﺑﺎﻋﻴﺔ ﻣﻀﺎﺭﻋﻬﺎ ﻣﻀﻤﻮﻡ ﺣﺮﻑ ﺍﳌﻀﺎﺭﻋﺔ" .ﺗﺼﺒﺤﻮﻥ ،ﺗﻈﻬﺮﻭﻥ،
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ﺗﺨﺮﺟﻮﻥ" ﻭﺟﺎﺀﺕ ﺍﻵﻳﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ "ﻣﻦ "٢٥-٢٠ﺃﻳﻀﹰﺎ ﺑﺼﻴﻐﺔ ﺍﳌﻀﺎﺭﻉ ﺍﳌﺴﻨﺪ ﺇﱃ ﻭﺍﻭ ﺍﳉﻤﺎﻋﺔ "ﺗﻨﺘﺸﺮﻭﻥ ،ﻳﺘﻔﻜﺮﻭﻥ" ،ﻟﻠﻌﺎﳌﲔ"، ﻳﺴﻤﻌﻮﻥ ،ﻳﻌﻘﻠﻮﻥ ،ﲣﺮﺟﻮﻥ". ﺑﺪﺃﺕ ﺑﺼﻴﻐﺔ ﺍﳌﺨﺎﻃﺐ "ﺍﻟﺘﺎﺀ" ﻭﺧﺘﻤﺖ ﺑﻪ ،ﰒ ﺟﺎﺀ ﺍﻻﻟﺘﻔﺎﺕ ﻣﻦ ﺍﳊﻀﻮﺭ ﺇﱃ ﺍﻟﻐﻴﺒﺔ ﺑﺼﻴﻐﺔ "ﺍﻟﻴﺎﺀ" ﻭﺧﺘﻤﺖ ﺍﻵﻳﺔ " "٢٢ﺑﺎﺳﻢ ﻫﻮ "ﻟﻠﻌﺎﳌﲔ" ﻟﻴﻜﻮﻥ ﺗﻨﻮﻳﻌﹰﺎ ﰲ ﺍﻷﺳﻠﻮﺏ. ﻭﻳﻼﺣﻆ ﺃﻥ ﺍﻵﻳﺎﺕ ﺍﻟﺴﺖ ﺍﻋﺘﻤﺪﺕ ﺻﻴﻐﺔ ﺍﻟﺘﺒﻌﻴﺾ ﲝﺮﻑ ﺍﳉﺮ "ﻣﻦ" ﺍﺳﺘﻬﻠﺖ ﺎ :ﻓﺎﷲ ﻳﺬﻛﺮﻧﺎ ﺑﺒﻌﺾ ﺃﻳﺎﺗﻪ ..ﻷﻥ ﺁﻳﺎﺗﻪ ﺃﻋ ﺰ ﻭﺃﻛﺜﺮ ﻣﻦ ﺃﻥ ﲢﺼﻰ "ﻭﺇﻥ ﺗﻌﺪﻭﺍ ﻧﻌﻤﺔ ﺍﷲ ﻻ ﲢﺼﻮﻫﺎ". ﻭﰲ ﺃﺭﺑﻊ ﻣﻨﻬﺎ ﺗﻜﺮﺭﺕ ﻟﻔﻈﺔ "ﺁﻳﺎﺗﻪ" ﻭﺑﺼﻴﻐﺔ ﺍﻟﺘﺄﻛﻴﺪ ﺍﳌﺴﺒﻮﻕ ﺑـ "ﺇ ﹼﻥ" ﻭﺑﺎﻟﻼﻡ ﺍﳌﺆﻛﺪﺓ "ﺇ ﹼﻥ ﰲ ﺫﻟﻚ ﻵﻳﺎﺕ "..ﻭﱂ ﲣﺘﻢ ﺬﺍ ﺍﻷﺳﻠﻮﺏ ﺁﻳﺘﺎﻥ ﺍﻷﻭﱃ ﻭﺍﻟﺴﺎﺩﺳﺔ ﺃﻱ ﺭﻗﻢ " ٢٠ﻭ "٢٥ﻓﺘﺤﻘﻖ ﺑﺬﻟﻚ ﻗﺪﺭ ﻋﺎ ٍﻝ ﻭﻣﺴﺘﻮﻯ ﺭﻓﻴﻊ ﻣﻦ ﲨﺎﻝ ﺍﻷﺳﻠﻮﺑﻴﺎﺕ ﻭﺑﻼﻏﺘﻬﺎ. ﻭﺑﻌﺪ ﻫﺬﻩ ﺍﳌﺸﺎﻫﺪ ﺍﻟﺮﺍﺋﻘﺔ ،ﻭﺍﳌﻨﺎﻇﺮ ﺍﳌﺸﻮﻗﺔ ﺇﺎ "ﺟﻮﻟﺔ ﺿﺨﻤﺔ ﻫﺎﺋﻠﺔ ،ﻟﻄﻴﻔﺔ ،ﻋﻤﻴﻘﺔ ،ﺑﻌﻴﺪﺓ ﺍﻵﻣﺎﺩ ﻭﺍﻷﻏﻮﺍﺭ ،ﺟﻮﻟﺔ ﺗﻄ ﻮﻑ ﺑﺎﻟﻘﻠﺐ ﺍﻟﺒﺸﺮﻱ ﰲ ﺍﻷﻣﺴﻴﺎﺕ ﻭﺍﻷﺻﺒﺎﺡ ،ﻭﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ،ﻭﺍﻟﻌﺸﻲ ﻭﺍﻷﻇﻬﺎﺭ .ﻭﺗﻔﺘﺢ ﻫﺬﺍ ﺍﻟﻘﻠﺐ ﻟﺘﺪﺑﺮ ﺍﳊﻴﺎﺓ ﻭﺍﳌﻮﺕ، ١٠ ﻭﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻟﺪﺍﺋﺒﺔ ﰲ ﺍﻟﻨﺸﻮﺀ ﻭﺍﻟﺪﺛﻮﺭ ،ﻭﺗﺮﺗﺪ ﺑﻪ ﺇﱃ ﻧﺸﺄﺓ ﺍﻹﻧﺴﺎﻥ ﺍﻷﻭﱃ"
اﻟﺘﻘﻮﻳﻢ اﻟﺬاﺗﻲ ﻟﻠﺘﺄﻛﺪ ﻣﻦ ﻓﻬﻤﻚ ﻟﻠﻤﻮﺿﻮﻉ ﺃﺟﺐ ﻋﻦ ﺍﻷﺳﺌﻠﺔ ﺍﻵﺗﻴﺔ: ﺱ :١ﻫﻞ ﳝﻜﻦ ﺃﻥ ﺗﻮﺿﺢ ﺍﻻﻟﺘﻔﺎﺕ ﰲ ﺍﻵﻳﺘﲔ ٢٠ﻭ ٢١؟ ﺱ :٢ﺭﺩ ﺍﻷﻓﻌﺎﻝ ﺍﻟﺘﺎﻟﻴﺔ ﺇﱃ ﺃﺻﻮﳍﺎ" :ﺗﺼﺒﺤﻮﻥ ،ﲣﺮﺟﻮﻥ". ﺱ :٣ﻫﻞ ﻳﻘﺘﺮﻥ ﺍﻟﺘﺴﺒﻴﺢ ﺑﺎﻟﺘﺤﻤﻴﺪ ﰲ ﺁﻳﺎﺕ ﺃﺧﺮﻯ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ؟
١٠ﻗﻄﺐ ،ﺳﻴﺪ ،ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ،ﺍﻟﻘﺎﻫﺮﺓ :ﺩﺍﺭ ﺍﻟﺸﺮﻭﻕ ،ﻁ١٩٨١ ،١٠ﻡ ،ﺟـ/٥ﺹ.٢٧٦٢
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اﻟﺨﻼﺻﺔ ﻗﺪ ﻣﻀﺖ ﺭﺣﻠﺘﻨﺎ ﰲ ﻋﺎﱂ ﺍﻷﺩﺏ ﻣﻦ ﺧﻼﻝ ﻗﺮﺍﺀﺗﻨﺎ ﻟﺒﻌﺾ ﺁﻳﺎﺕ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ ،ﻧﻘﻠﺘﻨﺎ ﺇﱃ ﻋﺎﱂ ﺍﻟﺘﺴﺒﻴﺢ ﻭﺍﳊﻤﺪ ،ﻭﺍﻟﺘﺄﻣﻞ ﰲ ﺁﻳﺎﺕ ﺍﻟﻜﻮﻥ ﻣﻦ ﺧﻠﻖ ﻭﺗﺰﺍﻭﺝ ﻣﻦ ﺷﺄﻧﻪ ﺃﻥ ﻳﻌﻤﻖ ﻣﻌﺎﱐ ﺍﳌﻮﺩﺓ ﻭﺍﶈﺒﺔ ،ﻭﺍﺧﺘﻼﻑ ﰲ ﺍﻷﻟﺴﻨﺔ ﻭﺍﻷﻟﻮﺍﻥ .ﻭﺃﻥ ﺍﻟﻠﻴﻞ ﻭﻗﺖ ﺍﻟﻨﻮﻡ ﻭﺍﳋﻠﻮﺩ ﺇﱃ ﺍﻟﺮﺍﺣﺔ ،ﻭﺍﻟﻨﻬﺎﺭ ﻭﻗﺖ ﻃﻠﺐ ﺍﻟﺮﺯﻕ ﻭﺍﻟﻌﻤﻞ ،ﻭﺃﻥ ﻧﺰﻭﻝ ﺍﳌﺎﺀ ﻳﺼﺎﺣﺒﻪ ﺍﻟﺮﻋﺪ ﺍﻟﺬﻱ ﻫﻮ ﻣﺼﺪﺭ ﺧﻮﻑ ﻭﺭﺟﺎﺀ ..ﻭﻣﺎ ﻳﻌﻘﺐ ﻧﺰﻭﻟﻪ ﻣﻦ ﺇﺣﻴﺎﺀ ..ﰒ ﺗﻨﺘﻬﻲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺑﺎﻟﺘﺬﻛﲑ ﺑﻴﻮﻡ ﺍﻟﺒﻌﺚ ﺍﻟﺬﻱ ﳜﻀﻊ ﻟﻪ ﻛﻞ ﺍﻟﺒﺸﺮ. ﺖ ﺇﱃ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻷﺩﰊ ﻭﺟﺎﺀ ﺍﳌﻮﺿﻮﻉ ﺑﻌﺪ ﺍﻟﻨﺺ ،ﺑﺎﻟﻮﻗﻮﻑ ﻋﻨﺪ ﻣﻌﺎﱐ :ﺍﻟﺘﺴﺒﻴﺢ ﻭﺍﳊﻤﺪ ﻭﺍﻵﻳﺎﺕ ﺍﻟﻠﻐﻮﻳﺔ ﻭﺍﻻﺻﻄﻼﺣﻴﺔ ﰒ ﺍﻧﺘﻘﻠ ِ ﺖ ﻓﻴﻪ ﺍﻷﻓﻜﺎﺭ ﻭﺍﳌﻌﺎﱐ ﻭﺍﻟﻘﻴﻢ ﺍﻟﺴﺎﻣﻴﺔ ﺍﻟﱵ ﺗﻘﺪﻣﻬﺎ ﻟﻨﺎ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﰲ ﺿﺮﻭﻑ ﺍﻟﺘﺄﻣﻞ ﰲ ﺍﻟﻜﻮﻥ ،ﻭﺗﺒﻴﻨﺖ ﻗﻴﻤﺔ ﺍﻟﺬﻱ ﺩﺭﺳ ِ ﺍﻟﻌﺎﻃﻔﺔ ﻭﺍﻟﺸﻌﻮﺭ ﻓﻴﻬﺎ ،ﻭﺍﻧﺘﻬﻴﺖ ﺇﱃ ﺍﻟﻠﻐﺔ ﻭﺍﻷﺳﻠﻮﺏ ﻭﺧﺼﺎﺋﺼﻬﻤﺎ ﰲ ﺍﻟﻨﺺ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﻟﺘﻨﻮﻉ ﻭﺑﻼﻏﺔ ﺍﻻﻋﺠﺎﺯ.
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