‫ﺟﺎﻣﻌﺔ ﺳوھﺎج‬

‫ﻛﻠﯾﺔ اﻵداب‬
‫ﻗﺳم اﻟدراﺳﺎت اﻹﺳﻼﻣﯾﺔ‬

 1394
 
 

‫إﻋـــداد‬
 

  

   

‫ﻭﺟﻴﻪ ﳏﻤﻮﺩ ﺃﲪﺪ‬ ‫ﳏﻤﺪ ﳏﻤﺪ ﻋﺜﻤﺎﻥ‬

‫اﺳﺘﺎذ ورﺋﯿﺲ ﻗﺴﻢ اﻟﺪراﺳﺎت اﻹﺳﻼﻣﯿﺔ‬ ‫اﺳﺘﺎذ ورﺋﯿﺲ ﻗﺴﻢ اﻟﺪراﺳﺎت اﻹﺳﻼﻣﯿﺔ‬
‫ ﺟﺎﻣﻌﺔ اﻟﻤﻨﯿﺎ‬- ‫ﻛﻠﯾﺔ اﻵداب‬ ‫ ﺟﺎﻣﻌﺔ ﺳﻮھﺎج‬- ‫ﻛﻠﯾﺔ اﻵداب‬

‫م‬2013 - ‫ھـ‬1434
‫‪fe d c b a ` M‬‬
‫‪L lkj ihg‬‬

‫اﻟﻌﻈﯿﻢ‬ ‫ﺻﺪق‬
‫ﺳﻮرة اﻟﻨﻤﻞ‪٩٣ :‬‬
 
 
 
 
 
 
 
 

 
 ‫‪ ‬‬
‫اﻟﺣﻣد ﷲ اﻟذي أﻧزل ﻋﻠﻰ ﻋﺑدﻩ اﻟﻛﺗﺎب ﻟﯾﺧرج اﻟﻧﺎس ﻣن اﻟظﻠﻣﺎت إﻟﻰ اﻟﻧور ﻛﺗﺎب‬
‫ﻻ ﯾﺄﺗﯾﻪ اﻟﺑﺎطل ﻣن ﺑﯾن ﯾدﯾﻪ وﻻ ﻣن ﺧﻠﻔﻪ وأﺷﻛرﻩ ‪ ‬ﻋﻠﻰ ذا اﻟﻣﻧن اﻟﻣﺗواﻟﯾﺔ واﻷﻓﺿﺎل‬
‫اﻟﻣﺗﻌﺎﻗﺑﺔ ﻋﻠﻰ أﻧﻌﻣﻪ اﻟﺑﺎطﻧﺔ واﻟظﺎﻫرة ‪ ،‬وآﻻﺋﻪ اﻟواﻓرة ‪َ ،‬ﺧﻠَق ﻣن ﻋدم ‪ ،‬وﺳﻠﱠم ﻣن ﻋﻠل ‪،‬‬
‫ﻣن ﻋﻠﻲ ﻓﻬداﻧﻲ إﻟﻰ اﻹﺳﻼم ‪ ،‬وﺟﻌﻠﻧﻲ ﻣن أﻫل‬
‫وﺣﻔظ ﻣن ذﻟل ‪ ،‬وأﺟري ﻋﻠ ّﻲ اﻟﻧﻌم ‪ ،‬ﱠ‬
‫وﻣن ﻋﻠ ﱠﻲ ﺑﺳﻠوك اﻟﺷرﯾﻌﺔ اﻟﻐراء ‪ ،‬ﻻ‬
‫اﻟﻘرآن ‪ ،‬ووﻓﻘﻧﻲ إﻟﻰ طﻠب اﻟﻌﻠم ‪ ،‬وأﻋﺎﻧﻧﻲ ﻋﻠﯾﻪ ‪ ،‬ﱠ‬
‫ﻓﺿل ﻛﻔﺿﻠﻪ وﻻ ﺟود ﻛﺟودﻩ‪ ،‬وﻻ ﻋطﺎء ﻛﻌطﺎﺋﻪ ‪.‬‬

‫‪L I H G F E D CB A @ ? > = M‬‬ ‫وﻋﻣﻼً ﺑﻘوﻟﻪ ﺗﻌﺎﻟﻰ‬

‫وﻗوﻟﻪ ﺗﻌﺎﻟﻰ" ' ( ) * ‪ (2)L 2 1 0 / . -, +‬ﻓﺎﻟﺣﻣد ﷲ‬ ‫)‪( 1‬‬

‫ﻋﻠﻰ ﻧﻌﻣﻪ اﻟﺗﻰ ﻻ ﺗﻌد وﻻ ﺗﺣﺻﻰ ‪ ،‬وأﺛﱢﻧﻲ ﺑﻣن ﻗرن اﷲ ‪ ‬ﺷﻛرﻫﻣﺎ ﺑﺷﻛرﻩ ﻓﻘﺎل ﺗﻌﺎﻟﻰ‬
‫ﻓﻘد ﻛﺎن ﻟﻬﻣﺎ ﺑﻌد اﷲ أﻛﺑر اﻷﺛر ﻋﻠ ﱠﻲ ﻓﯾﻣﺎ وﺻﻠت‬ ‫"‪ M .‬ﺃَﻥِ ﺍﺷ‪‬ﻜُﺮ‪ ‬ﻟ‪‬ﻲ ﻭﻟ‪‬ﻮ‪‬ﺍﻟ‪‬ﺪ‪‬ﻳ‪‬ﻚ‪ ‬ﺇﻟَﻲ‪ ‬ﺍﳌَﺼ‪‬ﲑ‪L ‬‬
‫)‪( 3‬‬

‫إﻟﯾﻪ ‪ ،‬ﻓﻘد ﻏﻣرﻧﻲ اﷲ ﻣن دﻋﺎﺋﻬﻣﺎ ﺑﺧﯾر ﻣﺗﺻل ‪ ،‬وﻣن ﺗﺳدﯾدﻫﻣﺎ ﺑﺳﻠوك اﻟطرﯾق اﻟﻘوﯾم‬
‫ﻓﺟزاﻫم اﷲ ﻋﻧﻲ ﺧﯾر اﻟﺟزاء وﺑﺎرك اﷲ ﻓﯾﻬﻣﺎ ‪.‬‬

‫‪L _^ ] \ [ Z M‬‬ ‫إو ذا ﻛﺎن اﷲ أﻣر ﻋﺑﺎدﻩ ﺑﺎﻟوﻓﺎء ﻓﻰ اﻟﻌﻘود ﻓﻘﺎل ﺗﻌﺎﻟﻰ‬
‫ﻓﺈن أﻋظم اﻟﻌﻘود ﻣﺎ ﯾﻛون ﺑﯾن ﻣﻌﻠم اﻟﻘرآن وﺗﻠﻣﯾذﻩ ‪،‬ﻟذﻟك أﺗﻘدم ﺑﺧﺎﻟص اﻟﺷﻛر ﻷب‬ ‫)‪( 4‬‬

‫)‪ (1‬ﺳورة إﺑراھﯾم ‪ :‬اﻵﯾﺔ ‪. 7‬‬

‫)‪ (2‬ﺳورة إﺑراھﯾم ‪ :‬اﻵﯾﺔ ‪. 34‬‬

‫)‪ (3‬ﺳورة ﻟﻘﻣﺎن ‪ :‬اﻵﯾﺔ ‪. 14‬‬

‫)‪ (4‬ﺳورة اﻟﻣﺎﺋدة ‪ :‬اﻵﯾﺔ ‪. 1‬‬

‫اﻟروح ﻣﻌﻠﻣﻲ وﺷﯾﺧﻲ اﻟﺷﯾﺦ ﺳﯾد إﺳﻣﺎﻋﯾل أﺑو ﺧﺷﺑﻪ اﻟﺷﻧدوﯾﻠﻲ ﻓﺟزاﻩ اﷲ ﻋﻧﻲ وﻋن أﻫل‬
‫اﻟﻘرآن ﺧﯾر اﻟﺟزاء‪.‬‬

‫ﻓﺈﻧﻧﻲ‬ ‫)‪( 5‬‬

‫وﺗﺧﻠﻘًﺎ ﺑﺄدب اﻟرﺳول ‪ ‬ﺣﯾث ﻗﺎل " ﻣن ﻻ ﯾﺷﻛر اﻟﻧﺎس ﻻ ﯾﺷﻛر اﷲ "‬
‫أرى ﻟ ازﻣًﺎ ﻋﻠ ّﻲ أن أزﺟﻲ ﺟزﯾل ﺷﻛري وﻋظﯾم ﺗﻘدﯾرى ﻟﻣن أﻛرﻣﻧﻲ اﷲ وﺗﻔﺿل ﻋﻠ ﱠﻲ ﺑﺄن‬
‫ﺗﺗﻠﻣذت ﻋﻠﻰ ﯾدﯾﻪ ‪ ،‬وزاد ﻫذا اﻟﻔﺿل واﻟﻛرم ﺑﺎﻹﺷراف ﻋﻠ ّﻲ ﻓﻲ رﺳﺎﻟﺗﻲ ‪ ،‬أﺳﺗﺎذي اﻟﻔﺎﺿل‬
‫اﻟذى ﻛﺎن ﻟﻪ أﻋظم اﻷﺛر ﻓﻰ ﻋﻘد اﻟﻧﯾﺔ ﻓﻰ اﻟﺗوﺟﻪ إﻟﻰ ﻫذا اﻟﺗﺧﺻص ﻣﻧذ ﺳﻧوات اﻟدراﺳﺔ‬
‫اﻟﺟﺎﻣﻌﯾﺔ ‪ ،‬اﻟﻣﻌﻠم واﻟﻣرﺑﻲ اﻷﺳﺗﺎذ اﻟدﻛﺗور ﻣﺣﻣد ﻣﺣﻣد ﻋﺛﻣﺎن ﯾوﺳف ﺷﺎﻛرةً ﻟﻪ ﻣﻠﺣوظﺎﺗﻪ‬
‫اﻟﻘﯾﻣﺔ وﺗوﺟﯾﻬﺎﺗﻪ اﻟﺳدﯾدة ﻓﺟزاﻩ اﷲ ﻋﻧﻲ ﺧﯾر اﻟﺟزاء ‪.‬‬

‫ﻛﻣﺎ أﺗﻘدم ﺑﺧﺎﻟص اﻟﺷﻛر واﻟﺗﻘدﯾر إﻟﻰ اﻷﺳﺗﺎذ اﻟدﻛﺗور وﺟﯾﻪ ﻣﺣﻣود أﺣﻣد اﻟذى‬
‫ﻲ ﯾد اﻟﻌون وﺗﻠﻘﺎﻧﻲ ﺑﺻدرﻩ اﻟرﺣب دون ﻛَﻠل وﻻ ﻣﻠل ‪ ،‬ﻓﻘﺑل اﻷﺷراف ﻋﻠﻰ ﻫذﻩ‬
‫طﺎﻟﻣﺎ ﻣ ﱠد إﻟ ﱠ‬
‫اﻟرﺳﺎﻟﺔ رﻏم ﺿﯾق وﻗﺗﻪ وﻛﺛرة ﻣﺷﺎﻏﻠﻪ ‪ ،‬ﻓﺟزاﻩ اﷲ ﻋﻧﻲ ﺧﯾر اﻟﺟزاء‪.‬‬

‫ﻛﻣﺎ أﺗﻘدم ﺑﺧﺎﻟص اﻟﺷﻛر واﻟﺗﻘدﯾر إﻟﻰ اﻟدﻛﺗور أﺑو اﻟﻘﺎﺳم ﻣﺣﻣد أﺑو ﺷﺎﻣﻪ واﻷﺳﺗﺎذ‬
‫اﻟدﻛﺗور ﺧﺎﻟد اﻟﺳﯾوطﻲ وﺟﻣﯾﻊ أﺳﺎﺗذﺗﻲ ﺑﻘﺳم اﻟدراﺳﺎت اﻹﺳﻼﻣﯾﺔ ﻛﻠﯾﺔ اﻵداب ﺟﺎﻣﻌﺔ‬
‫ﺳوﻫﺎج ‪.‬‬

‫وﻣن ﻧﻌم اﷲ ﺗﻌﺎﻟﻰ ﻋﻠ ﱠﻲ أن ﯾﻧﺎﻗش رﺳﺎﻟﺗﻲ اﺛﻧﺎن ﻣن أﺳﺎﺗذﺗﻲ ُﻋرﻓﺎ ﺑﻐ ازرة ﻋﻠﻣﻬﻣﺎ‬
‫اﻟﻌﺎﻟم اﻟﺟﻠﯾل اﻷ ﺳﺗﺎذ اﻟدﻛﺗور ﻣﺣﻣد ﻋﺑد اﻟرﺣﯾم ﻣﺣﻣد أﺳﺗﺎذ اﻟﺷرﯾﻌﺔ اﻹﺳﻼﻣﯾﺔ ﺑﻛﻠﯾﺔ دار‬
‫اﻟﻌﻠوم ﺑﺎﻟﻣﻧﯾﺎ وﻋﻣﯾد ﻛﻠﯾﺔ دار اﻟﻌﻠوم ﺳﺎﺑﻘًﺎ ‪ ،‬ﻓﻠﻪ ﻣﻧﻲ ﻛل اﻟﻔﺿل واﻟﺷﻛر واﻟﺗﻘدﯾر ‪،‬‬
‫وأﺳﺗﺎذﺗﻲ اﻷﺳﺗﺎذ اﻟدﻛﺗور آﻣﺎل ﻣﺣﻣود ﻋوض اﻟﺗﻲ ﺻﺑرت ﻋﻠ ﱠﻲ طوال ﺳﻧوات اﻟدراﺳﺔ ‪،‬‬
‫ﻓداﺋﻣًﺎ ﻣﺎ أﺗﻌﻠم ﻣﻧﻬﺎ وﻣن ﺗوﺟﯾﻬﺎﺗﻬﺎ ﻓﻠﻬﺎ ﻣﻧﻲ ﻛل اﻟﺷﻛر واﻟﺗﻘدﯾر‪.‬‬

‫)‪ (5‬ﺳﻧن اﻟﺗرﻣذي ‪ ،‬ﻛﺗﺎب اﻟﺑر واﻟﺻﻠﺔ ‪ ،‬ﺑﺎب ﻣﺎ ﺟﺎء ﻓﻰ اﻟﺷﻛر ﻟﻣن أﺣﺳن اﻟﯾك ‪،(1954)،‬ج‪ ،239/4‬ﻗﺎل اﺑو ﻋﯾﺳﻰ ‪:‬‬
‫ﺣﺳن ﺻﺣﯾﺢ ‪.‬‬
‫ﻛﻣﺎ أﺗﻘدم ﺑﺧﺎﻟص اﻟﺷﻛر واﻟﺗﻘدﯾر إﻟﻰ أﺳﺗﺎذي اﻟدﻛﺗور ﻣﺣﻣد ﻋوﯾس ﻋﺑداﻟرﺣﯾم ‪،‬‬
‫واﻟدﻛﺗور ﻧﺎﺻر ﺣﺟﻲ ‪ ،‬واﻟدﻛﺗورة ﺷﯾﻣﺎء اﻟﺳﯾد ﻣﺣﻣود وﺟﻣﯾﻊ زﻣﻼﺋﻲ وزﻣﯾﻼﺗﻲ ﺑﻘﺳم‬
‫اﻟدراﺳﺎت اﻹﺳﻼﻣﯾﺔ‪ ،‬وﻣن أﻫل اﻟﻘرآن اﻟﻛرام‪.‬‬

‫ﻛﻣﺎ أﺗﻘدم ﺑﺄﺳﻣﻰ آﯾﺎت وﻣﻌﺎﻧﻲ اﻟﺷﻛر ﻟﻛل ﻣن ﻗدم ﻟﻰ ﻋوًﻧﺎ أو أﺳدى ﻟﻲ ﻧُﺻﺣًﺎ‬
‫ﺳﺎﺋﻠﺔَ اﻟﻣوﻟﻰ ‪ ‬أن ﯾﺟزي ﻋﻧﻲ اﻟﺟﻣﯾﻊ ﺧﯾر اﻟﺟزاء ‪ ،‬وأن ﯾﺟﻌﻠﻪ ﻓﻰ ﻣﯾزان ﺣﺳﻧﺎﺗﻬم ﯾوم‬
‫اﻟﻠﻘﺎء ‪.‬‬

‫واﻟﺣﻣد ﷲ أن أﻟﻬﻣﻧﻲ اﻟﺗوﻓﯾق واﻟﺳداد ﺣﺗﻰ أﻧﺟزت ﻫذا اﻟﻌﻣل رﻏم ﻛﺛرة أﺧطﺎﺋﻲ‬
‫وزﻻﺗﻲ وأﻗول ﻛﻣﺎ ﻗﺎل اﻹﻣﺎم اﻟﺷﺎطﺑﻲ ﻓﻰ ﺣرز اﻷﻣﺎﻧﻲ ‪:‬‬

‫ﻣﻦ ﺍﳊﻠﻢ ﻭﻟﻴﺼﻠﺤ‪‬ﻪ ﻣﻦ ﺟﺎﺩ ﻣ‪‬ﻘﻮﻻ‬ ‫ﻭﺇﻥ ﻛﺎﻥ‪ ‬ﺧﺮﻕ ﻓَﺎﺩ‪َ‬ﺭﻛُﻪ‪ ‬ﺑِﻔﻀﻠَﺔَِ‬
m
‫اﻟﻤﻘﺪﻣﺔ‬ ‫‪/‬‬
‫‪‬‬
‫اﻟﻤﻘﺪﻣﺔ ‪:‬‬
‫ﺍﳊﻤﺪ ‪ ‬ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‪ ،‬ﺃﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻫﺎﺩﻳﺎً ﺷﺎﻓﻴﺎً ﻭﺿّﺎﺀ‪ ،‬ﺷﻔﺖ ﺑﺮﺍﻫﻴﻨﻪ ﺃﻋﻴﻨﺎً ﻋﻤﻴﺎً ﻓﺄﺑﺼﺮﺕ‪،‬‬

‫ﻭﻗﺮﻋﺖ ﺣﺠﺠﻪ ﺁﺫﺍﻧًﺎ ﺻﻤ‪‬ﺎ ﻓﺴﻤﻌﺖ ﻭﻭﻋﺖ‪ ،‬ﻭﺃﺿﺎﺀﺕ ﺃﻧﻮﺍﺭﻩ ﻗﻠﻮﺑ‪‬ﺎ ﻏﻠﻔًﺎ ﻓﻔﺘﺤﺖ ﻭﺍﻫﺘﺪﺕ‪ ،‬ﳓﻤﺪﻙ ﺍﻟﻠﻬﻢ ﺃﻥ ﺃﻧﺰﻟﺖ ﺍﻟﻘﺮﺁﻥ ﺍﳊﻜﻴﻢ‬

‫ﻋﻠﻰ ﺧﺎﰎ ﺍﳌﺮﺳﻠﲔ‪ ،‬ﺳﻴﺪﻧﺎ ﳏﻤﺪ ‪ ،r‬ﻭﺟﻌﻠﺘﻪ ﺃﺑﻠﻎ ﺩﻻﺋﻞ ﻧﺒﻮﺗﻪ‪ ،‬ﻭﺃﺟﻞﱠ ﺁﻳﺎﺕ ﺻﺪﻗﻪ‪ ،‬ﻓﺄﻗﺎﻡ ﻓﻰ ﺍﻟﻨﺎﺱ ﺑﺸﲑﺍً ﻭﻧﺬﻳﺮﺍً ﻭﺩﺍﻋﻴ‪‬ﺎ ﺇﱃ‬

‫ﺍ‪ ‬ﺑﺈﺫﻧﻪ ﻭﺳﺮﺍﺟ‪‬ﺎ ﻣﻨﲑﺍً ‪ r‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺍﳍﺎﺩﻳﻦ ﲠﺪﻳﻪ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ‪.‬‬

‫ﻭﺒﻌﺩ‪،،،‬‬
‫ﻓﺈﻥ ﺃﺸﺭﻑ ﻤﺎ ﻴﻘﺩﻤﻪ ﺍﻟﺒﺎﺤﺜﻭﻥ‪ ،‬ﻭﺃﺴﻤﻰ ﻤﺎ ﻴﺴﻌﻲ ﺇﻟﻴﻪ ﺍﻟﻤﺅﻟﻔﻭﻥ ﻓﻰ ﺒﺤﻭﺜﻬﻡ ﻭﺘﺂﻟﻴﻔﻬﻡ ﻤﺎ‬
‫ﻜﺎﻥ ﻓﻰ ﺨﺩﻤﺔ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‪ ،‬ﻭﻋﻠﻭﻤﻪ ﺍﻟﺠﻠﻴﻠﺔ‪ ،‬ﻭﻋﻠﻰ ﻜﺜﺭﺓ ﻤﺎ ﻜﺘﺒ‪‬ﻪ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺃﻟﻔﻭﻩ‪ ،‬ﻭﻋﻠﻰ ﻜﺜﺭﺓ‬
‫ﻤﺎ ﺘﺤﻭﻴﻪ ﺍﻟﻤﻜﺘﺒﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻤﻥ ﺃﺴﻔﺎﺭ ﻀﺨﻤﺔ ‪ ،‬ﻭﻜﺘﺏ ﻨﻔﻴﺴﺔ‪ ،‬ﻴﺒﻘﻰ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺒﺤﺭﺍﹰ ﺯﺍﺨﺭﺍﹰ‬
‫ﺒﺄﻨﻭﺍﻉ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻤﻌﺎﺭﻑ‪ ،‬ﻭﻻ ﻴﺯﺍل ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻴﺘﺤﺩﻯ ﺃﺴﺎﻁﻴﻥ ﺍﻟﺒﻼﻏﺔ ﻭﺃﺴﺎﺘﺫﺓ ﺍﻟﻔﺼﺎﺤﺔ‬
‫ﻭﺍﻟﺒﻴﺎﻥ‪ ،‬ﻜﻤﺎ ﻴﺘﺤﺩﻯ ﻋﻠﻤﺎﺀ ﺍﻟﻜﻭﻥ ﺍﻟﻴﻭﻡ‪ ،‬ﺒﺄﻨﻪ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻌﺠﺯ ﺍﻟﻤﻨﺯل ﻋﻠﻰ ﺍﻟﻨﺒﻲ ﺍﻷﻤﻲ ‪ r‬ﺸﺎﻫﺩﺍﹰ‬
‫ﺒﺼﺩﻗﻪ‪ ،‬ﻴﺤﻤل ﺒﻴﻥ ﺩﻓﺘﻴﻪ ﺒﺭﻫﺎﻥ ﻜﻤﺎﻟﻪ‪ ،‬ﻭﺁﻴﺎﺕ ﺇﻋﺠﺎﺯﻩ‪ ،‬ﻓﻬﻭ ﻤﻌﺠﺯﺓ ﺍﻹﺴﻼﻡ ﺍﻟﺨﺎﻟﺩﺓ ﺍﻟﺘﻰ ﻻ‬
‫ﻴﺯﻴﺩﻫﺎ ﺍﻟﺘﻘﺩﻡ ﺍﻟﻌﻠﻤﻲ ﺇﻻ ﺭﺴﻭﺨﹰﺎ ﻓﻰ ﺍﻹﻋﺠﺎﺯ‪.‬‬
‫ﻭﻗﺩ ﺒﻴﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻗﺩ ﺤﻭﻯ ﻋﺩﺓ ﻭﺠﻭﻩ ﻤﻥ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻨﻲ ﻤﻨﻬﺎ ﺍﻹﻋﺠﺎﺯ‬
‫ﺍﻟﺒﻴﺎﻨﻲ ﻭﺍﻹﻋﺠﺎﺯ ﺍﻟﺘﺸﺭﻴﻌﻲ ﻭﺍﻹﻋﺠﺎﺯ ﺍﻟﻐﻴﺒﻲ ﻭﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﻭﺍﻹﻋﺠﺎﺯ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻹﻋﺠﺎﺯ‬
‫ﺍﻟﺘﺭﺒﻭﻱ ﻭﻏﻴﺭﻫﺎ‪ ،‬ﻭﻗﺩ ﺍﺨﺘﺭﺕ ﻤﻥ ﻫﺫﻩ ﺍﻟﻭﺠﻭﻩ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﻟﺘﻘﻭﻡ ﺍﻟﺩﺭﺍﺴﺔ ﻋﻠﻴﻪ ‪ ،‬ﻭﺫﻟﻙ ﻷﻥ‬
‫ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﺍﻟﻴﻭﻡ ﺒﻤﺜﺎﺒﺔ ﺭﺴﺎﻟﺔ ﺴﻤﺎﻭﻴﺔ ﻷﻫل ﺍﻷﺭﺽ‪ ،‬ﻭﺠﻬﻬﺎ ﺍﷲ ‪ I‬ﺒﻭﻋﺩﻩ" ‪.‬‬
‫‪.(١) LÓ Ò Ñ Ð Ï Î Í Ì ËÊ É È Ç Æ Å Ä Ã Â Á ÀM‬‬
‫ﻓﺎﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻤﻌﺠﺯﺓ ﻋﻘﻠﻴﺔ ﻋﺎﻤﺔ‪ ،‬ﻴﺘﺤﺩﻯ ﺍﷲ ﺒﻬﺎ ﺃﻫل ﻜل ﻋﺼﺭ ﻓﻴﻤﺎ ﻨﺒﻐﻭﺍ ﻭﺘﻔﻭﻗﻭﺍ‬
‫ﻓﻴﻪ‪ ،‬ﻭﺴﺘﻅل ﻗﺎﺌﻤﺔ ﻤﺴﺘﻤﺭﺓ ﻓﻰ ﺘﺤﺩﻴﻬﺎ ﻭﻗﻬﺭﻫﺎ ﻤﻭﺍﻫﺏ ﺍﻟﺒﺸﺭ ﺇﻟﻰ ﻴﻭﻡ ﺍﻟﻘﻴﺎﻤﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﺘﺤﺩﻱ‬
‫ﺒﺎﻟﻤﻌﺠﺯﺓ ﺍﻟﻘﺭﺁﻨﻴﺔ ﻟﻡ ﻴﺨﺹ ﻗﻭﻤﺎﹰ ﺩﻭﻥ ﻗﻭﻡ‪ ،‬ﻭﻻ ﺃﻫل ﺍﻟﻌﺼﺭ ﺍﻷﻭل ﺩﻭﻥ ﻏﻴﺭﻫﻡ‪ ،‬ﻓﻬﻭ ﻤﻌﺠﺯﺓ‬
‫ﺜﺎﺒﺘﺔ ﺨﺎﻟﺩﺓ ﻋﻠﻰ ﻤﺭ ﺍﻟﻌﺼﻭﺭ‪ ،‬ﻭﺍﻟﺘﺤﺩﻱ ﺒﻪ ﻴﻌﺠﺯ ﺃﻫل ﻜل ﺯﻤﺎﻥ ﻭﻤﻜﺎﻥ‪ ،‬ﻭﺍﻹﻋﺠﺎﺯ ﻓﻴﻪ ﻗﺎﺌﻡ ﻓﻰ‬
‫ﻜل ﻋﺼﺭ ﻭﻤﺼﺭ ﻗﺎل ﺘﻌﺎﻟﻰ‪8 7 6 5 4 3 2 1 0 / . - , M‬‬
‫‪.(٢) L ? > = < ; : 9‬‬

‫) ‪ (١‬ﺴﻭﺭﺓ ﻓﺼﻠﺕ‪ ،‬ﺍﻵﻴﺔ )‪. (٥٣‬‬

‫) ‪ (٢‬ﺴﻭﺭﺓ ﺍﻹﺴﺭﺍﺀ ‪ ،‬ﺍﻵﻴﺔ )‪.(٨٨‬‬

‫‪٢‬‬
‫اﻟﻤﻘﺪﻣﺔ‬ ‫‪/‬‬
‫ﻭﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﻫﻭ ﻁﺭﻴﻕ ﺍﻹﻴﻤﺎﻥ‪ ،‬ﻓﻜﻠﻤﺎ ﺯﺍﺩﺕ ﺍﻟﺒﺸﺭﻴﺔ ﻓﻰ ﻋﻠﻭﻤﻬﺎ ﺯﺍﺩﺕ ﻤﻌﺭﻓﺘﻬﺎ‬
‫ﺒﻘﺩﺭﺓ ﺍﻟﺨﺎﻟﻕ ‪ ، I‬ﻜﻤﺎ ﺃﻨﻪ ﺍﻟﺴﺒﺏ ﺍﻟﺤﻘﻴﻘﻲ ﻭﺭﺍﺀ ﺘﻘﺩﻡ ﺍﻷﻤﻡ ﻭﺍﻟﺸﻌﻭﺏ‪ ،‬ﻓﻜل ﺃﻤﺔ ﺘﻘﺎﺱ ﺩﺭﺠﺔ‬
‫ﺘﻘﺩﻤﻬﺎ ﺒﻤﺎ ﻟﺩﻴﻬﺎ ﻤﻥ ﺜﻘﺎﻓﺔ ﻭﻋﻠﻡ‪ ،‬ﻭﻟﺫﻟﻙ ﻓﻘﺩ ﺤﺽ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻋﻠﻰ ﺍﻟﻌﻠﻡ ﻭﺭﻏﺏ ﻓﻰ ﺘﻌﻠﱡﻤﻪ‪،‬‬
‫ﻭﻟﻡ ﻴﻭﻗﻑ ﺘﻌﻠﻤﻪ ﻋﻨﺩ ﺤﺩ ﺃﻭ ﺯﻤﻥ ﺃﻭ ﻋﻤﺭ ﻤﺤﺩﺩ‪ ،‬ﺒل ﺇﻥ ﺍﻹﻨﺴﺎﻥ ﺇﺫﺍ ﺃﻓﻨﻰ ﺤﻴﺎﺘﻪ ﻟﻠﻌﻠﻡ ﻟﻥ ﻴﺼل‬
‫ﺇﻟﻰ ﺍﻟﻐﺭﺽ ﺍﻟﻤﻨﺸﻭﺩ؛ ﻭﺫﻟﻙ ﻷﻥ ﻜﺘﺎﺏ ﺍﷲ ﻻ ﺘﻨﻘﻀﻲ ﻋﺠﺎﺌﺒﻪ ﻭﻻ ﻴﺸﺒﻊ ﻤﻨﻪ ﺍﻟﻌﻠﻤﺎﺀ ﻗﺎل ﺘﻌﺎﻟﻰ‪M‬‬
‫‪.(١) L Õ Ô Ó Ò Ñ Ð Ï Î Í Ì Ë Ê É È Ç Æ Å Ä Ã‬‬
‫ﻋﻨﺎﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻤﻔﺴﺭﻴﻥ ﺒﺎﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ‪:‬‬
‫ﺒﺩﺃﺕ ﻋﻨﺎﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ﺒﺎﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﻤﻨﺫ ﻭﻗﺕ ﻤﺒﻜﺭ ﻋﻠﻰ ﻴﺩ ﺍﻹﻤﺎﻡ ﺃﺒﻭ ﺤﺎﻤﺩ ﺍﻟﻐﺯﺍﻟﻲ‬
‫)ﺕ‪٥٠٥‬ﻫـ( ﻓﻬﻭ ﺃﻭل ﻤﻥ ﺃﺸﺎﺭ ﺇﻟﻰ ﻫﺫﺍ ﺍﻟﻠﻭﻥ ﻤﻥ ﺍﻹﻋﺠﺎﺯ ﺤﻴﺙ ﺍﻋﺘﻘﺩ ﺃﻥ ﺍﻟﻘﺭﺁﻥ ﻴﺸﺘﻤل ﻋﻠﻰ‬
‫ﺠﻤﻴﻊ ﺍﻟﻌﻠﻭﻡ ‪ ،‬ﻓﻘﺎل‪ ":‬ﻴﺤﻭﻯ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺴﺒﻌﺔ ﻭﺴﺒﻌﻴﻥ ﺃﻟﻑ ﻋﻠﻡ ﻭﻤﺎﺌﺘﻲ ﻋﻠﻡ ‪ ،‬ﺇﺫ ﻟﻜل ﻜﻠﻤﺔ‬
‫)‪(٢‬‬
‫ﻋﻠﻡ ‪ ،‬ﺜﻡ ﻴﺘﻀﺎﻋﻑ ﺫﻟﻙ ﺃﺭﺒﻌﺔ ﺃﻀﻌﺎﻑ ‪ ،‬ﺇﺫ ﻟﻜل ﻜﻠﻤﺔ ﻅﺎﻫﺭ ﻭﺒﺎﻁﻥ ﻭﺤﺩ ﻭﻤﻁﻠﻊ "‬
‫ﺜﻡ ﺠﺎﺀ ﻤﻥ ﺒﻌﺩﻩ ﺍﻹﻤﺎﻡ ﻓﺨﺭ ﺍﻟﺩﻴﻥ ﺍﻟﺭﺍﺯﻱ )ﺕ ‪٦٠٦‬ﻫـ( ﺍﻟﺫﻱ ﻁﺒﻕ ﻤﺎ ﺃﺸﺎﺭ ﺇﻟﻴﻪ ﺍﻹﻤﺎﻡ‬
‫ﺍﻟﻐﺯﺍﻟﻲ ﻓﻲ ﺘﻔﺴﻴﺭﻩ ﺍﻟﻤﺴﻤﻰ "ﻤﻔﺎﺘﻴﺢ ﺍﻟﻐﻴﺏ " ﻓﻀﻤﻥ ﺘﻔﺴﻴﺭﻩ ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﻤﺴﺎﺌل ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ‬
‫ﻭﺃﻓﺭﻁ ﻓﻲ ﺫﻟﻙ ﺤﺘﻰ ﺠﻌل ﺍﻹﻤﺎﻡ ﺃﺒﺎ ﺤﻴﺎﻥ ﻴﻘﻭل ﻋﻥ ﺘﻔﺴﻴﺭﻩ " ﻓﻴﻪ ﻜل ﺸﻲﺀ ﺇﻻ ﺍﻟﺘﻔﺴﻴﺭ "")‪.(٣‬‬
‫ﻭﺠﺎﺀ ﻤﻥ ﺒﻌﺩﻩ ﺍﻹﻤﺎﻡ ﺠﻼل ﺍﻟﺩﻴﻥ ﺍﻟﺴﻴﻭﻁﻲ )ﺕ‪٩١١‬ﻫـ( ﻭﺫﻜﺭ ﺭﺃﻴﻪ ﻫﺫﺍ ﻓﻲ ﺜﻨﺎﻴﺎ‬
‫ﻤﺼﻨﻔﺎﺘﻪ ‪ ،‬ﻭﺍﺴﺘﻤﺭ ﻫﺫﺍ ﺍﻻﻫﺘﻤﺎﻡ ﺤﺘﻰ ﻭﺼل ﺇﻟﻰ ﺍﻟﻘﺭﻥ ﺍﻟﻌﺸﺭﻴﻥ ﻓﻭﺠﺩﻨﺎ ﺍﻟﺸﻴﺦ ﻁﻨﻁﺎﻭﻱ‬
‫ﺠﻭﻫﺭﻱ ﻴﻀﻊ ﺘﻔﺴﻴﺭ‪‬ﺍ ﻋﻠﻤﻴ‪‬ﺎ ﺒﺤﺘﹰﺎ ﺒﻌﻨﻭﺍﻥ " ﺍﻟﺠﻭﺍﻫﺭ ﻓﻲ ﺘﻔﺴﻴﺭ ﺍﻟﻘﺭﺁﻥ " ﻭﻜﺎﻥ ﻜﺘﺎﺒ‪‬ﺎ ﺃﻗﺭﺏ ﺇﻟﻰ‬
‫ﺍﻟﻌﻠﻭﻡ ﻤﻨﻪ ﺇﻟﻰ ﺍﻟﺘﻔﺴﻴﺭ ‪ ،‬ﻭﻴﺒﺩﻭ ﺃﻥ ﺇﺴﺭﺍﻓﻪ ﻓﻲ ﻫﺫﺍ ﺍﻟﻠﻭﻥ ﺃﺩﻯ ﺇﻟﻰ ﻅﻬﻭﺭ ﻁﺎﺌﻔﺔ ﻤﻌﺎﺭﻀﺔ‬
‫ﻟﻺﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﻭﺍﻟﺘﻔﺴﻴﺭ ﺍﻟﻌﻠﻤﻲ ﻤﺜل ﺍﻟﺩﻜﺘﻭﺭ ﻤﺤﻤﺩ ﺤﺴﻴﻥ ﺍﻟﺫﻫﺒﻲ ﻭﺍﻟﺸﻬﻴﺩ ﺴﻴﺩ ﻗﻁﺏ ﻭﺍﻟﺸﻴﺦ‬
‫ﻤﺤﻤﻭﺩ ﺸﻠﺘﻭﺕ ﻭﻏﻴﺭﻫﻡ ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺠﺎﻨﺏ ﺍﻵﺨﺭ ﺠﺎﺀ ﺍﻹﻤﺎﻡ ﻤﺤﻤﺩ ﻋﺒﺩﻩ ﺒﺄﻓﻜﺎﺭ ﺠﺩﻴﺩﺓ ﺘﺩﻋﻭ ﺇﻟﻰ‬
‫ﺍﻻﺠﺘﻬﺎﺩ ﻭﺤﺭﻴﺔ ﺍﻟﻔﻜﺭ ﻓﺄﺩﺭﺝ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﺘﺤﺕ ﻤﺴﻤﻰ ﺍﻟﺘﻔﺴﻴﺭ ﺍﻻﺠﺘﻬﺎﺩﻱ ‪ ،‬ﺍﻷﻤﺭ ﺍﻟﺫﻱ‬
‫ﺠﻌل ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺒﺎﺤﺜﻴﻥ ﻴﻌﻨﻭﻥ ﺒﻬﺫﺍ ﺍﻟﺠﺎﻨﺏ ﻓﻲ ﺃﺒﺤﺎﺜﻬﻡ ‪ ،‬ﻭﺠﺎﺀ ﺒﻌﺩ ﺫﻟﻙ ﺍﻟﻁﺎﻫﺭ ﺍﺒﻥ ﻋﺎﺸﻭﺭ‬
‫ﺍﻟﺫﻱ ﻴﻨﺘﻤﻲ ﺇﻟﻰ ﻤﺩﺭﺴﺔ ﺍﻹﻤﺎﻡ ﻤﺤﻤﺩ ﻋﺒﺩﻩ‪ -‬ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﻌﻘﻠﻴﺔ ﻓﻲ ﺍﻟﺘﻔﺴﻴﺭ – ﻓﻘﺩﻡ ﺘﻔﺴﻴﺭﺍﹰ ﺍﺸﺘﻤل‬
‫ﻋﻠﻰ ﻤﺴﺎﺌل ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﻭﻜﺎﻥ ﻤﻌﺘﺩﻟﹰﺎ ﻓﻲ ﺫﻟﻙ ﺤﻴﺙ ﻻ ﻴﻤﻴل ﺇﻟﻰ ﺍﻹﻓﺭﺍﻁ ﻭﻻ ﺇﻟﻰ ﺍﻟﺘﻔﺭﻴﻁ ‪،‬‬

‫) ‪ (١‬ﺴﻭﺭﺓ ﺍﻟﻜﻬﻑ‪ ،‬ﺍﻵﻴﺔ )‪. (١٠٩‬‬

‫)‪ (٢‬ﺍﻨﻅﺭ‪:‬ﺇﺤﻴﺎﺀ ﻋﻠﻭﻡ ﺍﻟﺩﻴﻥ ‪ ،‬ﻤﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ ﺍﻟﻐﺯﺍﻟﻲ ﺃﺒﻭ ﺤﺎﻤﺩ‪ ،‬ﺝ‪ ، ٤٠٤/١‬ﺒﻴﺭﻭﺕ ‪ /‬ﻟﺒﻨﺎﻥ ‪ ،‬ﺩﺍﺭ ﺍﻟﻤﻌﺭﻓﺔ‪.‬‬
‫)‪ (٣‬ﺘﻔﺴﻴﺭ ﺍﻟﺒﺤﺭ ﺍﻟﻤﺤﻴﻁ‪ ،‬ﻤﺤﻤﺩ ﺒﻥ ﻴﻭﺴﻑ ﺍﻟﺸﻬﻴﺭ ﺒﺄﺒﻲ ﺤﻴﺎﻥ ﺍﻷﻨﺩﻟﺴﻲ‪ ،‬ﺘﺤﻘﻴﻕ ﺼﺩﻗﻲ ﻤﺤﻤﺩ ﺠﻤﻴل ‪،‬ﺝ‪،٥٤٨/١‬‬
‫ﺒﻴﺭﻭﺕ ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ ‪ ،‬ﻁﺒﻌﺔ ‪ ١٤٢٠‬ﻫـ ‪.‬‬

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‫اﻟﻤﻘﺪﻣﺔ‬ ‫‪/‬‬
‫ﻭﻭﻅﻔﻪ ﺘﻭﻅﻴﻔﺎﹰ ﺼﺤﻴﺤﺎﹰ ﻭﺫﻟﻙ ﻟﻴﺒﻴﻥ ﺍﻟﻬﺩﻑ ﺍﻷﺴﻤﻰ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻓﺄﺒﺭﺯ ﻤﻥ ﺨﻼل ﺫﻟﻙ ﺠﺎﻨﺏ‬
‫ﺍﻟﻬﺩﺍﻴﺔ ﻭﺍﻹﻋﺠﺎﺯ ﻭﻭﻀﻊ ﺍﻟﻘﻭﺍﻋﺩ ﻟﻠﺴﻴﺭ ﻓﻲ ﻫﺫﺍ ﺍﻟﻠﻭﻥ ﻤﻥ ﺍﻟﺘﻔﺴﻴﺭ ﺤﺘﻰ ﻻ ﻴﻀل ﺍﻟﻤﻔﺴﺭ‪.‬‬
‫ﻭﻭﺼل ﻫﺫﺍ ﺍﻻﻫﺘﻤﺎﻡ ﺫﺭﻭﺘﻪ ﻓﻲ ﻋﺼﺭﻨﺎ ﺍﻟﺤﺎﻀﺭ ﻓﺄﻨﺸﺄﺕ ﺍﻟﺤﻜﻭﻤﺎﺕ ﺍﻟﻬﻴﺌﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ‬
‫ﺍﻟﻤﺘﺨﺼﺼﺔ ﻟﺘﻘﺩﻴﻡ ﺩﺭﺍﺴﺎﺕ ﻭﺍﻓﻴﺔ ﻟﺠﻭﺍﻨﺏ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻭﻜﺎﻥ ﻋﻠﻰ ﺭﺃﺴﻬﺎ "‬
‫ﺍﻟﻬﻴﺌﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ ﻟﻺﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻭﻴﺔ " ﺍﻟﺘﻲ ﺃﻗﻴﻤﺕ ﻓﻲ ﺒﻼﺩ ﺍﻟﺤﺭﻤﻴﻥ‬
‫ﺜﻡ ﺘﻔﺭﻋﺕ ﺇﻟﻰ ﻤﻌﻅﻡ ﺍﻟﺒﻠﺩﺍﻥ ﺍﻹﺴﻼﻤﻴﺔ ‪ ،‬ﻭﻤﺎ ﺯﺍل ﺍﻻﻫﺘﻤﺎﻡ ﺒﺎﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﻓﻲ ﺘﻘﺩﻡ ‪.‬‬
‫أوﻻً‪ :‬أﺳﺒﺎب اﺧﺘﻴﺎر اﻟﻤﻮﺿﻮع‪:‬‬
‫ﻜﺎﻥ ﻻﺨﺘﻴﺎﺭﻱ ﺘﻔﺴﻴﺭ ﺍﻟﺘﺤﺭﻴﺭ ﻭﺍﻟﺘﻨﻭﻴﺭ ﻟﺩﺭﺍﺴﺔ ﺍﻵﻴﺎﺕ ﺍﻟﻜﻭﻨﻴﺔ ﻓﻴﻪ ﺃﺴﺒﺎﺏ ﻤﻨﻬﺎ‪:‬‬
‫‪ -‬ﺇﻗﺎﻤﺔ ﺍﻟﺩﺭﺍﺴﺔ ﻋﻠﻰ ﺘﻔﺴﻴﺭ ﻋﺼﺭﻱ ﻴﺠﻤﻊ ﺒﻴﻥ ﺘﺭﺍﺙ ﺍﻷﻤﺔ ﻤﻥ ﺍﻟﻤﺄﺜﻭﺭ‬
‫ﻭﺍﻟﻤﻨﻘﻭل‪ ،‬ﻭﺒﻴﻥ ﺍﻟﻌﻠﻭﻡ ﺍﻟﻔﻜﺭﻴﺔ ﻭﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻤﻘﺎﺼﺩﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﺘﻰ ﺘﺩﻋﻭ ﺇﻟﻰ‬
‫ﺍﻟﺘﺠﺩﻴﺩ ﻭﺍﻹﺼﻼﺡ‪ ،‬ﻭﺫﻟﻙ ﻴﺭﺠﻊ ﻟﺜﻘل ﻤﺅﻟﻔﻪ ﻓﻬﻭ ﺭﺍﺌ ‪ُ‬ﺩ ﻓﻰ ﺍﻟﻌﻠﻭﻡ ﺍﻟﻨﻘﻠﻴﺔ ﻭﺍﻟﻌﻘﻠﻴﺔ‪.‬‬
‫‪ -‬ﺇﺒﺭﺍﺯ ﺩﻭﺭ ﺍﻟﻁﺎﻫﺭ ﺍﺒﻥ ﻋﺎﺸﻭﺭ ﻓﻰ ﺘﻔﺴﻴﺭ ﺍﻵﻴﺎﺕ ﺍﻟﻜﻭﻨﻴﺔ ‪.‬‬
‫‪ -‬ﻭﻴﺭﺠﻊ ﺴﺒﺏ ﺍﺨﺘﻴﺎﺭﻱ ﻟﻺﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﺩﻭﻥ ﻏﻴﺭﻩ ﻤﻥ ﻭﺠﻭﻩ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻨﻲ؛‬
‫ﻷﻨﻪ ﻤﻥ ﺤﻘﻭل ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻘﺭﺁﻨﻴﺔ ﺍﻟﺒﻜﺭ ﺍﻟﺘﻰ ﻟﻡ ﺘﺤﻅ ﻤﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺒﺎﺤﺜﻴﻥ ﺒﻤﺜل ﻤﺎ‬
‫ﺤﻅﻴﺕ ﺒﻪ ﺤﻘﻭل ﺍﻹﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻨﻲ ‪.‬‬
‫‪ -‬ﺒﻴﺎﻥ ﺃﻫﻤﻴﺔ ﺍﻹﻋﺠﺎﺯ‪ ،‬ﻭﺩﻭﺭﻩ ﻓﻰ ﺍﻟﻭﻗﺕ ﺍﻟﺤﺎﻀﺭ ﻤﻥ ﺨﻼل ﺘﻔﺴﻴﺭ ﺍﻟﻁﺎﻫﺭ ﺍﺒﻥ‬
‫ﻋﺎﺸﻭﺭ ﻟﻶﻴﺎﺕ ﺍﻟﻜﻭﻨﻴﺔ ‪.‬‬
‫ﺛﺎﻧﻴﺎً‪ :‬اﻟﺪراﺳﺎت اﻟﺴﺎﺑﻘﺔ ‪:‬‬
‫ﺤﻅﻰ ﺘﻔﺴﻴﺭ ﺍﻟﺘﺤﺭﻴﺭ ﻭﺍﻟﺘﻨﻭﻴﺭ ﺒﺩﺭﺍﺴﺎﺕ ﻋﺩﻴﺩﺓ‪ ،‬ﺒﺎﻋﺘﺒﺎﺭﻩ ﺃﻜﺒﺭ ﻤﻭﺴﻭﻋﺔ ﻓﻰ ﺍﻟﺘﻔﺴﻴﺭ‬
‫ﻅﻬﺭﺕ ﻓﻰ ﺍﻟﻌﺼﺭ ﺍﻟﺤﺩﻴﺙ‪ ،‬ﻭﺃﻥ ﻤﺅﻟﻔﻪ ﻤﻥ ﺃﺒﺭﺯ ﻋﻠﻤﺎﺀ ﺍﻟﻌﺼﺭ ﺍﻟﺤﺩﻴﺙ‪ ،‬ﻓﺸﻤﻠﺕ ﻫﺫﻩ ﺍﻟﺩﺭﺍﺴﺎﺕ‬
‫ﺠﻭﺍﻨﺏ ﻤﺘﻌﺩﺩﺓ‪ ،‬ﻓﺒﻌﺽ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺘﻨﺎﻭﻟﺕ ﺍﻟﺠﺎﻨﺏ ﺍﻟﺒﻼﻏﻲ‪ ،‬ﻭﺒﻌﻀﻬﺎ ﺘﻨﺎﻭﻟﺕ ﻤﻨﻬﺞ ﺍﺒﻥ ﻋﺎﺸﻭﺭ‬
‫ﻓﻰ ﺘﻔﺴﻴﺭﻩ‪ ،‬ﻭﺒﻌﻀﻬﺎ ﺘﻨﺎﻭﻟﺕ ﺍﻟﺠﺎﻨﺏ ﺍﻟﻔﻘﻬﻲ ﻭﺍﻟﻤﻘﺎﺼﺩﻱ ﻭﺒﻌﻀﻬﺎ ﺘﻨﺎﻭﻟﺕ ﺤﻴﺎﺓ ﺍﻟﻁﺎﻫﺭ ﺍﺒﻥ‬
‫ﻋﺎﺸﻭﺭ ﻭﻅﺭﻭﻑ ﻋﺼﺭﻩ‪.‬‬
‫وﺳﺄﻗﺘﺼﺮ ﻋﻠﻰ ذﻛﺮ اﻟﺪراﺳﺎت اﻟﻘﺮﻳﺒﺔ ﻣﻦ ﻣﻮﺿﻮع ﺑﺤﺜﻲ‪:‬‬
‫‪ ‬‬

‫‪ [١‬ﺍﻟﺸﻴﺦ ﻤﺤﻤﺩ ﺍﻟﻁﺎﻫﺭ ﺍﺒﻥ ﻋﺎﺸﻭﺭ ﻭﻤﻨﻬﺠﻪ ﻓﻰ ﺘﻔﺴﻴﺭﻩ" ﺍﻟﺘﺤﺭﻴﺭ ﻭﺍﻟﺘﻨﻭﻴﺭ" ﺭﺴﺎﻟﺔ‬
‫ﺩﻜﺘﻭﺭﺍﻩ‪ ،‬ﺇﻋﺩﺍﺩ ﻫﻴﺎﺜﺎﻤﺭ ﻤﻔﺘﺎﺡ ﺍﻟﻌﻠﻲ‪ ،‬ﺠﺎﻤﻌﺔ ﺍﻷﺯﻫﺭ‪ ،‬ﻁﺒﻌﺕ ﺒﺎﻟﺩﻭﺤﺔ ﺴﻨﺔ ‪١٩٩٤‬ﻡ ‪.‬‬

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‫اﻟﻤﻘﺪﻣﺔ‬ ‫‪/‬‬
‫‪ [٢‬ﺸﻴﺦ ﺍﻟﺠﺎﻤﻊ ﺍﻷﻋﻅﻡ ﻤﺤﻤﺩ ﺍﻟﻁﺎﻫﺭ ﺍﺒﻥ ﻋﺎﺸﻭﺭ‪ ،‬ﺤﻴﺎﺘﻪ ﻭﺁﺜﺎﺭﻩ‪ ،‬ﺭﺴﺎﻟﺔ ﺩﻜﺘﻭﺭﺍﻩ‪ ،‬ﺇﻋﺩﺍﺩ‬
‫ﺒﻠﻘﺎﺴﻡ ﺍﻟﻐﺎﻟﻲ‪ ،‬ﺠﺎﻤﻌﺔ ﺍﻟﺯﻴﺘﻭﻨﺔ‪ ،‬ﺘﻭﻨﺱ‪ ،‬ﻁﺒﻌﺔ ‪١٩٩٤‬ﻡ ‪.‬‬
‫‪ [٣‬ﻨﻅﺭﻴﺔ ﺍﻟﻤﻘﺎﺼﺩ ﻋﻨﺩ ﺍﻹﻤﺎﻡ ﻤﺤﻤﺩ ﺍﻟﻁﺎﻫﺭ ﺍﺒﻥ ﻋﺎﺸﻭﺭ‪ ،‬ﺭﺴﺎﻟﺔ ﺩﻜﺘﻭﺭﺍﻩ‪ ،‬ﺇﻋﺩﺍﺩ‬
‫ﺇﺴﻤﺎﻋﻴل ﺍﻟﺤﺴﻴﻨﻲ‪ ،‬ﺠﺎﻤﻌﺔ ﺍﻷﺯﻫﺭ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‪١٩٩٥ ،‬ﻡ‪.‬‬
‫‪ [٤‬ﺍﻟﺘﻔﺴﻴﺭ ﺍﻟﻌﻘﻠﻲ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻋﻨﺩ ﺍﻟﻁﺎﻫﺭ ﺍﺒﻥ ﻋﺎﺸﻭﺭ‪ ،‬ﺭﺴﺎﻟﺔ ﻤﺎﺠﺴﺘﻴﺭ‪ ،‬ﺇﻋﺩﺍﺩ ﻤﺤﻤﺩ‬
‫ﻋﻭﻴﺱ ﻋﺒﺩ ﺍﻟﺭﺤﻴﻡ‪ ،‬ﺠﺎﻤﻌﺔ ﻋﻴﻥ ﺸﻤﺱ‪ ،‬ﻜﻠﻴﺔ ﺍﻵﺩﺍﺏ‪٢٠٠٢ ،‬ﻡ‪ ) .‬ﻤﺨﻁﻭﻁﺔ (‬
‫‪ ‬‬

‫‪ [١‬ﺍﻟﺘﻔﺴﻴﺭ ﺍﻟﻌﻠﻤﻲ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺒﻴﻥ ﺍﻟﻨﻅﺭﻴﺎﺕ ﻭﺍﻟﺘﻁﺒﻴﻕ‪ ،‬ﺭﺴﺎﻟﺔ ﺩﻜﺘﻭﺭﺍﻩ‪ ،‬ﺩ‪ /‬ﻫﻨﺩ ﺸﻠﺒﻲ‪،‬‬
‫ﺘﻭﻨﺱ ‪ ،‬ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ ‪١٤٠٦‬ﻫـ‪١٩٨٥ /‬ﻡ ‪.‬‬
‫‪ [٢‬ﺍﻟﻜﻭﻥ ﻭﺍﻟﺭﺅﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻓﻰ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻭﺍﻷﺩﻴﺎﻥ ﺍﻟﺴﻤﺎﻭﻴﺔ ﺍﻷﺨﺭﻯ‪ ،‬ﺩﺭﺍﺴﺔ ﻤﻘﺎﺭﻨﺔ‪،‬‬
‫ﺭﺴﺎﻟﺔ ﻤﺎﺠﺴﺘﻴﺭ‪ ،‬ﺇﻋﺩﺍﺩ ﺃﺸﺭﻑ ﺃﺤﻤﺩ ﻤﺤﻤﺩ ﻤﺤﻤﺩ ﻋﻤﺎﺸﺔ‪ ،‬ﺠﺎﻤﻌﺔ ﺍﻟﻤﻨﻭﻓﻴﺔ‪ ،‬ﻜﻠﻴﺔ ﺍﻵﺩﺍﺏ‪ ،‬ﻗﺴﻡ‬
‫ﺍﻟﻔﻠﺴﻔﺔ‪.‬‬
‫‪ [٣‬ﺍﻹﻋﺠﺎﺯ ﺍﻟﺘﺭﺒﻭﻱ ﻭﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺍﻻﻗﺘﺼﺎﺩﻱ ﻭﺍﻟﺴﻴﺎﺴﻲ ﻟﻠﺤﺞ‪ ،‬ﺭﺴﺎﻟﺔ‬
‫ﻤﺎﺠﺴﺘﻴﺭ‪ ،‬ﺇﻋﺩﺍﺩ ﻋﻠﻲ ﺍﻟﺨﻁﻴﺏ‪ ،‬ﻓﻠﺴﻁﻴﻥ – ﺭﻓﺢ‪٢٠٠٩/٢٠٠٨ ،‬ﻡ ‪.‬‬
‫ﺛﺎﻟﺜﺎً‪ :‬ﻣﻨﻬﺞ اﻟﺪراﺳﺔ ‪:‬‬
‫‪ [١‬ﺘﻘﻭﻡ ﺍﻟﺩﺭﺍﺴﺔ ﻋﻠﻰ ﺍﻟﻤﻨﻬﺞ ﺍﻻﺴﺘﻘﺭﺍﺌﻲ ﺍﻟﺫﻱ ﻴ‪‬ﻌﻨﻲ ﺒﺘﺘﺒﻊ ﺍﻟﺠﺯﺌﻴﺎﺕ ﻓﻰ ﻤﻅﺎﻨﻬﺎ‪،‬‬
‫ﻭﺍﻟﻅﻭﺍﻫﺭ ﻭﺠﻤﻌﻬﺎ ﻭﺘﺩﺒﺭﻫﺎ‪ ،‬ﻭﺍﻟﻤﻨﻬﺞ ﺍﻟﺘﺤﻠﻴﻠﻲ ﻓﻰ ﺒﻴﺎﻥ ﺁﺭﺍﺀ ﺍﺒﻥ ﻋﺎﺸﻭﺭ ﻟﻶﻴﺎﺕ ﺍﻟﻜﻭﻨﻴﺔ‬
‫ﻭﻤﻘﺎﺭﻨﺘﻬﺎ ﺒﻤﺎ ﻭﺭﺩ ﻓﻰ ﻜﺘﺏ ﺍﻟﺘﻔﺴﻴﺭ ﻭﻜﺘﺏ ﺍﻟﻌﻠﻡ ﺍﻟﺨﺎﺼﺔ ﺒﻌﻠﻡ ﺍﻟﻔﻠﻙ ﻭﺍﻟﻁﺏ ﻭﺍﻟﻨﺒﺎﺕ ﻭﺍﻟﺤﻴﻭﺍﻥ‬
‫ﻭﻏﻴﺭﻫﺎ ﻹﺒﺭﺍﺯ ﺩﻭﺭ ﺍﻟﻁﺎﻫﺭ ﺍﺒﻥ ﻋﺎﺸﻭﺭ‪.‬‬
‫‪ [٢‬ﻋﺯﻭﺕ ﺍﻵﻴﺎﺕ ﺍﻟﻘﺭﺁﻨﻴﺔ ‪ ،‬ﻓﺒﻴﻨﺕ ﺍﺴﻡ ﺍﻟﺴﻭﺭﺓ ﻭﺭﻗﻡ ﺍﻵﻴﺔ ‪.‬‬
‫‪ [٣‬ﺨﺭﺠﺕ ﺍﻷﺤﺎﺩﻴﺙ ﺍﻟﻨﺒﻭﻴﺔ ﻤﻥ ﻜﺘﺏ ﺍﻷﺤﺎﺩﻴﺙ‪ ،‬ﻭﺫﻟﻙ ﺒﻌﺯﻭﻫﺎ ﺇﻟﻰ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺒﺎﺏ ﻭﺭﻗﻡ‬
‫ﺍﻟﺤﺩﻴﺙ ﻭﺍﻟﺠﺯﺀ ﻭﺍﻟﺼﻔﺤﺔ‪ ،‬ﻓﺈﻥ ﻜﺎﻥ ﺍﻟﺤﺩﻴﺙ ﻓﻰ ﺍﻟﺼﺤﻴﺤﻴﻥ ﺍﻜﺘﻔﻴﺕ ﺒﺫﻟﻙ‪ ،‬ﻭﺇﻥ ﻜﺎﻥ ﻓﻰ‬
‫ﻏﻴﺭﻫﻤﺎ ﺫﻜﺭﺕ ﺍﻟﺤﻜﻡ ﻟﻪ ﻤﻥ ﺍﻟﻜﺘﺏ ﺍﻟﺨﺎﺼﺔ ﺒﺫﻟﻙ‪.‬‬
‫‪ [٤‬ﻗﻤﺕ ﺒﺘﻌﺭﻴﻑ ﻤﺎ ﺨﻔﻰ ﻤﻌﻨﺎﻩ ﻤﻥ ﻜﺘﺏ ﺍﻟﻠﻐﺔ ‪.‬‬
‫‪ [٥‬ﻗﻤﺕ ﺒﺘﻌﺭﻴﻑ ﺒﻌﺽ ﺍﻟﻤﺼﻁﻠﺤﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺇﺫﺍ ﺘﻁﻠﺏ ﺍﻷﻤﺭ ﺫﻟﻙ ﻓﻰ ﺍﻟﻤﺘﻥ ﺃﻭ ﻓﻰ‬
‫ﺍﻟﺤﺎﺸﻴﺔ ﻋﻠﻰ ﺤﺴﺏ ﺍﻟﺤﺎﺠﺔ‪.‬‬
‫‪ [٦‬ﺘﺭﺠﻤﺕ ﺍﻷﻋﻼﻡ ﺍﻟﺘﻰ ﺍﺤﺘﺎﺠﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﺘﺭﺠﻤﺘﻬﺎ‪.‬‬

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‫اﻟﻤﻘﺪﻣﺔ‬ ‫‪/‬‬
‫‪ [٧‬ﻟﻡ ﺃﺘﺒﻊ ﺍﻟﺘﺘﺒﻊ ﺍﻟﺘﺎﺭﻴﺨﻲ ﻓﻰ ﺴﺭﺩ ﺃﻗﻭﺍل ﺍﻟﻤﻔﺴﺭﻴﻥ‪ ،‬ﻭﺇﻨﻤﺎ ﺃﺫﻜﺭ ﺭﺃﻱ ﺍﻟﻁﺎﻫﺭ ﺍﺒﻥ‬
‫ﻋﺎﺸﻭﺭ ﺃﻭﻻﹰ‪ ،‬ﺜﻡ ﺒﻌﺩ ﺫﻟﻙ ﺃﺫﻜﺭ ﺁﺭﺍﺀ ﺍﻟﻤﻔﺴﺭﻴﻥ‪ ،‬ﻭﻭﺠﻪ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﻟﻶﻴﺎﺕ ﺍﻟﻜﻭﻨﻴﺔ‪ ،‬ﻟﺤﺎﺠﺔ‬
‫ﺍﻟﺒﺤﺙ ﺇﻟﻰ ﺫﻟﻙ‪.‬‬
‫"‬ ‫‪ [٨‬ﻗﻤﺕ ﺒﺎﻟﺭﺠﻭﻉ ﺇﻟﻰ ﺍﻟﻤﺭﺍﺠﻊ ﺍﻷﺼﻴﻠﺔ‪ ،‬ﻭﻓﻰ ﺤﺎﻟﺔ ﻨﻘل ﻨﺹ ﺃﻀﻌﻪ ﺒﻴﻥ ﻗﻭﺴﻴﻥ "‬
‫ﻤﻊ ﺇﻋﻁﺎﺌﻪ ﺭﻗﻤ‪‬ﺎ‪ ،‬ﻭﺃﺫﻜﺭ ﻓﻰ ﺍﻟﺤﺎﺸﻴﺔ ﺒﻴﺎﻨﺎﺕ ﺍﻟﻜﺘﺎﺏ ﻜﺎﻤﻠﺔ ﺇﺫﺍ ﻜﺎﻥ ﺃﻭل ﺫﻜﺭ ﻟﻪ‪ ،‬ﺃﻤﺎ ﺇﺫﺍ ﺘﻜﺭﺭ‬
‫ﺫﻜﺭﻩ ﻓﺎﻜﺘﻔﻰ ﺒﺫﻜﺭ ﺍﺴﻡ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺠﺯﺀ ﻭﺍﻟﺼﻔﺤﺔ‪.‬‬
‫‪ [٩‬ﺍﺫﺍ ﻋﺒﺭﺕ ﻋﻥ ﺍﻟﻨﺹ‪ ،‬ﺃﻭ ﺍﺨﺘﺼﺭﺘﻪ‪ ،‬ﺃﻭ ﺫﻜﺭﺕ ﺍﻟﻤﺭﺍﺩ ﻤﻨﻪ‪ ،‬ﻓﺄﺫﻜﺭ ﻓﻰ ﺍﻟﺤﺎﺸﻴﺔ " ﺍﻨﻅﺭ‬
‫" ﻤﻊ ﺫﻜﺭ ﺍﺴﻡ ﺍﻟﻜﺘﺎﺏ ﻭﺒﻴﺎﻨﺎﺘﻪ ﺍﺫﺍ ﻜﺎﻥ ﺃﻭل ﺫﻜﺭ ﻟﻪ‪.‬‬
‫‪ [١٠‬ﻓﻰ ﺤﺎﻟﺔ ﻭﺠﻭﺩ ﻜﺘﺎﺒﻴﻥ ﺒﺎﻻﺴﻡ ﻨﻔﺴﻪ‪ ،‬ﻓﺈﻨﻲ ﺃﺫﻜﺭ ﺍﺴﻡ ﺍﻟﻤﺅﻟﻑ ﻓﻰ ﻜل ﻤﺭﺓ‪.‬‬
‫‪ [١١‬ﺍﻋﺘﻤﺩﺕ ﻓﻰ ﺘﺭﺘﻴﺏ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻨﻲ ﻋﻠﻰ ﺍﻟﺘﺭﺘﻴﺏ ﺍﻟﻘﺭﺁﻨﻲ ﻟﻶﻴﺎﺕ ﺍﻟﻜﻭﻨﻴﺔ ﻓﻰ ﺴﻭﺭﺓ‬
‫ﺍﻟﻨﺤل ﺍﻵﻴﺎﺕ ﻤﻥ ) ‪.( ١٦ -٣‬‬
‫راﺑﻌﺎً ‪ :‬ﺧﻄﺔ اﻟﺒﺤﺚ‪:‬‬
‫ﺘﺸﺘﻤل ﺨﻁﺔ ﺍﻟﺒﺤﺙ ﻋﻠﻰ ﻤﻘﺩﻤﺔ ﻭﺘﻤﻬﻴﺩ ﻭﺒﺎﺒﻴﻥ ﻭﺨﺎﺘﻤﺔ ﻭﻓﻬﺎﺭﺱ‪.‬‬
‫اﻟﻤﻘﺪﻣﺔ وﺗﺸﺘﻤﻞ ﻋﻠﻰ ‪:‬‬
‫ﺃﻭﻻﹰ‪ :‬ﺃﺴﺒﺎﺏ ﺍﺨﺘﻴﺎﺭ ﺍﻟﻤﻭﻀﻭﻉ‪.‬‬
‫ﺜﺎﻨﻴﺎﹰ‪ :‬ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺴﺎﺒﻘﺔ‪.‬‬
‫ﺜﺎﻟﺜﺎ‪ :‬ﻤﻨﻬﺞ ﺍﻟﺩﺭﺍﺴﺔ‪.‬‬
‫ﺭﺍﺒﻌﺎﹰ‪ :‬ﺨﻁﺔ ﺍﻟﺩﺭﺍﺴﺔ‪.‬‬
‫اﻟﺘﻤﻬﻴﺪ ‪ :‬اﻟﺘﻌﺮﻳﻒ ﺑﺎﻟﻄﺎﻫﺮ اﺑﻦ ﻋﺎﺷﻮر وﻛﺘﺎﺑﻪ ‪.‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل‪ :‬ﺍﻟﺘﻌﺭﻴﻑ ﺒﺎﻟﻤﺅﻟﱢﻑ " ﺍﻟﻁﺎﻫﺭ ﺍﺒﻥ ﻋﺎﺸﻭﺭ "‪.‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ‪ :‬ﺍﻟﺘﻌﺭﻴﻑ ﺒﺎﻟﻤﺅﻟﱠﻑ " ﺍﻟﺘﺤﺭﻴﺭ ﻭﺍﻟﺘﻨﻭﻴﺭ "‪.‬‬
‫اﻟﺒﺎب اﻷول ‪ :‬اﻹﻋﺠﺎز اﻟﻌﻠﻤﻲ ﻫﺪﻓﻪ وﻣﻮﻗﻒ اﻟﻄﺎﻫﺮ اﺑﻦ ﻋﺎﺷﻮر ﻣﻨﻪ‪.‬‬
‫‪ o‬ﺍﻟﻔﺼل ﺍﻷﻭل‪ :‬ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﻤﻔﻬﻭﻤﻪ ﻭﻨﺸﺄﺘﻪ ﻭﺍﺨﺘﻼﻑ ﺍﻟﻌﻠﻤﺎﺀ ﺤﻭﻟﻪ ﻭﻀﻭﺍﺒﻁﻪ‪.‬‬
‫‪ o‬ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل‪ :‬ﺍﻟﺘﻌﺭﻴﻑ ﻴﺎﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﻭﺍﻟﺘﻔﺴﻴﺭ ﺍﻟﻌﻠﻤﻲ ﻭﺍﻟﻔﺭﻕ ﺒﻴﻨﻬﻤﺎ ‪.‬‬
‫‪ o‬ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ‪ :‬ﻨﺸﺄﺓ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﻭﺍﻟﺘﻔﺴﻴﺭ ﺍﻟﻌﻠﻤﻲ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‪.‬‬
‫‪ o‬ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻟﺙ‪ :‬ﺤﻜﻡ ﺍﻟﺘﻔﺴﻴﺭ ﺍﻟﻌﻠﻤﻲ ﻭﺍﺨﺘﻼﻑ ﺍﻟﻌﻠﻤﺎﺀ ﺤﻭﻟﻪ ‪.‬‬
‫‪ o‬ﺍﻟﻤﺒﺤﺙ ﺍﻟﺭﺍﺒﻊ‪ :‬ﻀﻭﺍﺒﻁ ﻭﺸﺭﻭﻁ ﺍﻟﺒﺤﺙ ﻓﻲ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﻭﺍﻟﺘﻔﺴﻴﺭ ﺍﻟﻌﻠﻤﻲ ‪.‬‬
‫‪ o‬ﺍﻟﻔﺼل ﺍﻟﺜﺎﻨﻲ‪ :‬ﺍﻟﻬﺩﻑ ﻤﻥ ﺩﺭﺍﺴﺔ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‪.‬‬

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‫اﻟﻤﻘﺪﻣﺔ‬ ‫‪/‬‬
‫‪ o‬ﺍﻟﻔﺼل ﺍﻟﺜﺎﻟﺙ‪ :‬ﻤﻭﻗﻑ ﺍﻟﻁﺎﻫﺭ ﺍﺒﻥ ﻋﺎﺸﻭﺭ ﻤﻥ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ‪.‬‬
‫‪ o‬ﺍﻟﻔﺼل ﺍﻟﺭﺍﺒﻊ‪ :‬ﺃﺜﺭ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﻋﻠﻰ ﻤﻘﺎﺼﺩ ﺍﻟﺸﺭﻴﻌﺔ ﻤﻥ ﺨﻼل ﺘﻔﺴﻴﺭ ﺍﻟﺘﺤﺭﻴﺭ‬
‫ﻭﺍﻟﺘﻨﻭﻴﺭ‪.‬‬
‫‪ o‬ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل‪ :‬ﺩﻭﺭ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﻓﻰ ﺨﺩﻤﺔ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻋﻨﺩ ﺍﻟﻁﺎﻫﺭ ﺍﺒﻥ‬
‫ﻋﺎﺸﻭﺭ‪.‬‬
‫‪ o‬ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ‪ :‬ﺒﻌﺽ ﺍﻟﻨﻤﺎﺫﺝ ﺍﻟﺘﻰ ﺴﻠﻙ ﻓﻴﻬﺎ ﺍﻟﻁﺎﻫﺭ ﺍﺒﻥ ﻋﺎﺸﻭﺭ ﻫﺫﺍ ﺍﻟﻤﺴﻠﻙ‪.‬‬

‫اﻟﺒﺎب اﻟﺜﺎﻧﻲ‪ :‬اﻹﻋﺠﺎز اﻟﻌﻠﻤﻲ ﻓﻰ اﻵﻳﺎت اﻟﻜﻮﻧﻴﺔ ﻋﻨﺪ اﻟﻄﺎﻫﺮ اﺑﻦ ﻋﺎﺷﻮر ‪.‬‬
‫‪ o‬ﺍﻟﻔﺼل ﺍﻷﻭل‪ :‬ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﻓﻰ ﺁﻴﺎﺕ ﺨﻠﻕ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻋﻨﺩ ﺍﻟﻁﺎﻫﺭ ﺍﺒﻥ‬
‫ﻋﺎﺸﻭﺭ‪.‬‬
‫‪ o‬ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل‪ :‬ﺨﺼﺎﺌﺹ ﺨﻠﻕ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ‪.‬‬
‫‪ o‬ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ‪ :‬ﻤﺭﺍﺤل ﺨﻠﻕ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ‪.‬‬
‫‪ o‬ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻟﺙ‪ :‬ﻜﺭﻭﻴﺔ ﺍﻷﺭﺽ‪.‬‬
‫‪ o‬ﺍﻟﻤﺒﺤﺙ ﺍﻟﺭﺍﺒﻊ‪ :‬ﺍﻟﻤﻌﺎﺩﻥ ﺍﻷﺭﻀﻴﺔ ﻭﺇﻨﺯﺍل ﺍﻟﺤﺩﻴﺩ ﻤﻥ ﺍﻟﺴﻤﺎﺀ‪.‬‬
‫‪ o‬ﺍﻟﻤﺒﺤﺙ ﺍﻟﺨﺎﻤﺱ‪ :‬ﺍﻟﺸﻤﺱ ﻭﺍﻟﻘﻤﺭ ‪.‬‬
‫‪ o‬ﺍﻟﻤﺒﺤﺙ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻟﺒﺭﻭﺝ ﻭﺍﻟﻜﻭﺍﻜﺏ ‪.‬‬
‫‪ o‬ﺍﻟﻔﺼل ﺍﻟﺜﺎﻨﻲ‪ :‬ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﻓﻲ ﺨﻠﻕ ﺍﻟﻜﺎﺌﻨﺎﺕ ﺍﻟﺤﻴﺔ ﻋﻨﺩ ﺍﻟﻁﺎﻫﺭ ﺍﺒﻥ ﻋﺎﺸﻭﺭ‪.‬‬
‫‪ o‬ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل‪ :‬ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﻓﻲ ﺨﻠﻕ ﺍﻹﻨﺴﺎﻥ‪.‬‬
‫‪ o‬ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ‪ :‬ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﻓﻲ ﺨﻠﻕ ﺍﻟﺤﻴﻭﺍﻥ‪.‬‬
‫‪ o‬ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻟﺙ‪ :‬ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﻓﻰ ﻋﺎﻟﻡ ﺍﻟﻨﺒﺎﺕ‪.‬‬
‫‪ o‬ﺍﻟﻔﺼل ﺍﻟﺜﺎﻟﺙ‪ :‬ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﻵﻴﺎﺕ ﺍﷲ ﻓﻰ ﺍﻟﺒﺤﺎﺭ ﻭﺍﻷﻨﻬﺎﺭ ﻭﺍﻟﺠﺒﺎل ﻋﻨﺩ ﺍﻟﻁﺎﻫﺭ ﺍﺒﻥ‬
‫ﻋﺎﺸﻭﺭ‪.‬‬
‫‪ o‬ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل‪ :‬ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﻓﻰ ﺍﻟﺒﺤﺎﺭ ﻭﺍﻷﻨﻬﺎﺭ ﻋﻨﺩ ﺍﻟﻁﺎﻫﺭ ﺍﺒﻥ ﻋﺎﺸﻭﺭ‪.‬‬
‫‪ o‬ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ‪ :‬ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﻓﻰ ﺍﻟﺠﺒﺎل ﻋﻨﺩ ﺍﻟﻁﺎﻫﺭ ﺍﺒﻥ ﻋﺎﺸﻭﺭ‪.‬‬
‫‪ o‬ﺍﻟﻔﺼل ﺍﻟﺭﺍﺒﻊ‪ :‬ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﻓﻰ ﺍﻟﻅﻭﺍﻫﺭ ﺍﻟﺠﻭﻴﺔ ﻭﺍﻟﺤﻭﺍﺩﺙ ﺍﻟﻜﻭﻨﻴﺔ ﻋﻨﺩ ﺍﻟﻁﺎﻫﺭ ﺍﺒﻥ‬
‫ﻋﺎﺸﻭﺭ‪.‬‬
‫‪ o‬ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل‪ :‬ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﻓﻰ ﺍﻟﻅﻭﺍﻫﺭ ﺍﻟﺠﻭﻴﺔ‪.‬‬

‫‪٧‬‬
‫اﻟﻤﻘﺪﻣﺔ‬ ‫‪/‬‬
‫‪ o‬ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ‪ :‬ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﻓﻰ ﺍﻟﺤﻭﺍﺩﺙ ﺍﻟﻜﻭﻨﻴﺔ‪.‬‬

‫ﺧﺎﻣﺴﺎً ‪ :‬اﻟﺨﺎﺗﻤﺔ‬
‫ﺃﻫﻡ ﺍﻟﻨﺘﺎﺌﺞ ﺍﻟﺘﻰ ﺘﻭﺼﻠﺕ ﺇﻟﻴﻬﺎ ﺍﻟﺩﺭﺍﺴﺔ‪.‬‬ ‫‪.١‬‬
‫ﺍﻟﺘﻭﺼﻴﺎﺕ ﺍﻟﻤﻘﺘﺭﺤﺔ‪.‬‬ ‫‪.٢‬‬
‫ﺍﻟﻤﺼﺎﺩﺭ ﻭﺍﻟﻤﺭﺍﺠﻊ ‪.‬‬ ‫‪.٣‬‬

‫ﺳﺎدﺳﺎً‪ :‬اﻟﻔﻬﺎرس اﻟﻔﻨﻴﺔ‬

‫ﻓﻬﺭﺱ ﺍﻵﻴﺎﺕ ﺍﻟﻘﺭﺁﻨﻴﺔ‪.‬‬ ‫‪.١‬‬
‫ﻓﻬﺭﺱ ﺍﻷﺤﺎﺩﻴﺙ ﺍﻟﻨﺒﻭﻴﺔ‪.‬‬ ‫‪.٢‬‬
‫ﻓﻬﺭﺱ ﺍﻟﻤﺼﻁﻠﺤﺎﺕ ﺍﻟﻠﻐﻭﻴﺔ‪.‬‬ ‫‪.٣‬‬
‫ﻓﻬﺭﺱ ﺍﻷﻋﻼﻡ‪.‬‬ ‫‪.٤‬‬
‫ﻓﻬﺭﺱ ﺍﻟﻤﻭﻀﻭﻋﺎﺕ‪.‬‬ ‫‪.٥‬‬

‫‪٨‬‬
 ‫جامعة سوهاج‬
‫كلية اآلداب‬

‫قسم الدراسات اإلسالمية‬

‫مدتخلص الدرادظ وملخصها ‪ ،‬بطنوان‬

‫موقف الطاهر ابن عاشور ( ت ‪ 4931‬هـ ) من اإلعجاز‬

‫العلمي من خالل تفسيره التحرير والتنوير‬

‫أطروحة مقدمه لنيل درجة الماجستير فى اآلداب قسم الدراسات اإلسالمية‬

‫إعــــداد‬
‫وفاء عبد الرحيم عطا عبد الرحيم‬

‫إشــــــــراف‬

‫األستاذ الدكتور‬ ‫األستاذ الدكتور‬

‫وجيه محمود أحمد‬ ‫محمد محمد عثمان‬

‫أستاذ ورئيس قسم الدراسات اإلسالمية‬ ‫أستاذ ورئيس قسم الدراسات اإلسالمية‬
‫‪ -‬جامعة المنيا‬ ‫جامعة سوهاج‬
‫‪4191‬هـ ‪3149 -‬م‬
‫مستخلص الدراسة‬

‫‪‬‬
‫‪‬‬
‫‪‬‬
‫‪‬‬

‫‪‬‬

‫‪‬‬
‫‪‬‬

‫‪‬‬
‫ملخص الدراسة‬

‫‪‬‬

‫أدباب اختيار الموضوع‪:‬‬

‫‪‬‬

‫‪‬‬
‫‪‬‬

‫‪‬‬

‫منهج الدرادظ‪:‬‬
 ‫خطظ البحث‪:‬‬

‫المقدمة وتشتمل على ‪:‬‬

‫التمهيد ‪ :‬التعريف بالطاهر ابن عاشور وكتابه ‪.‬‬

 ‫الباب األول ‪ :‬اإلعجاز العلمي هدفه وموقف الطاهر ابن عاشور منه‪.‬‬
‫‪o‬‬
‫‪o‬‬
‫‪o‬‬
‫‪o‬‬
‫‪o‬‬
‫‪o‬‬
‫‪o‬‬
‫‪o‬‬

‫‪o‬‬

‫‪o‬‬

‫الباب الثاني‪ :‬اإلعجاز العلمي فى اآليات الكونية عند الطاهر ابن عاشور ‪.‬‬
‫‪o‬‬

‫‪o‬‬
‫‪o‬‬
‫‪o‬‬
‫‪o‬‬
‫‪o‬‬
‫‪o‬‬
‫‪o‬‬
‫‪o‬‬
‫‪o‬‬
 ‫‪o‬‬
‫‪o‬‬

‫‪o‬‬
‫‪o‬‬
‫‪o‬‬

‫‪o‬‬
‫‪o‬‬

‫خامساً ‪ :‬الخاتمة‬

‫سادساً‪ :‬الفهارس الفنية‬

‫‪.1‬‬
.2

.3

.4
 Sohag University
Faculty of arts
Department of Islamic Studies

Al Taher Ebn AAashor Situation (Dead 1394 AH)

From The Scientific Miracles Through his
Interpretation of Al Tahreer wl Tanweer

Dissertation submitted for M.A. in Islamic Studies

Preparation By
Wafaa Abdul Rahim Atta Abdul Rahim

Supervision

Prof. M.M. Osman Yusuf Prof. Wajeeh Mahmoud Ahmed

Professor and Chairman, Department Professor and Chairman, Department
of Islamic Studies of Islamic Studies
Faculty of Arts - University of Sohag Faculty of Arts - University of Minia

1434 AH / 2013 AD

1
 ABSTRACT

Title of the study: "Al Taher Ebn AAashor Situation (Dead 1394 AH)
From The Scientific Miracles Through his Interpretation of Al Tahreer wl
Tanweer
Researcher: Wafaa Abdul Rahim Atta Abdul Rahim
Supervised by: Prof. Mohamed Mohamed Osman Yusuf & Dr.
Mahmoud Awad hopes

This study plan should include the following

Introduction.
Preface: definition Batahir the the Ibn Ashour and his book
Part I: Scientific Miracles goal and position Taher Ibn Ashour him
- Chapter I: The Scientific Miracles concept, its origins and different
scientists around the controls
- Chapter II: The objective of the study of the scientific miracles of
the Qur'an
- Chapter III: Tahar Ben Achour position of the scientific miracles
- Chapter IV: Scientific Miracles impact on the purposes of the law
through T
Part II: Scientific Miracles in the cosmic verses when Tahar Ben
Achour
- Chapter I: The Scientific Miracles in the verses of the creation of
the heavens and the earth when Tahar Ben Achour
- Chapter II: Scientific Miracles in the creation of organisms when
Tahar Ben Achour
- Chapter III: The Scientific Miracles of the ayatollahs in the sea,
rivers and mountains when Tahar Ben Achour
- Chapter IV: Scientific Miracles in the weather phenomena and
cosmic accidents when Tahar Ben Achour
- Fifth: Conclusion
Sources and references
VI: Technical indexes

2
 Summary

Scientific Miracles is the path of faith, the more human in the

sciences increased knowledge of the ability of the Creator, as it is the
real reason behind the progress of nations and peoples, each nation is
measured by the degree provided with its culture and science, has
therefore urged the Koran on science and wanted to learn, and did
not stop learned at the end or a specific time or age, but that if a
person dedicated his life to science will not reach the intended
purpose; because the book of God does not expire wonders not full
Scientists him.
The study came under the title: "Al Taher Ebn AAashor Situation
(Dead 1394 AH) From The Scientific Miracles Through his
Interpretation of Al Tahreer wl Tanweer

Reasons for choosing topic:

Was optional interpretation of liberation and enlightenment to study
the verses in which cosmic reasons, including:
- A study on the interpretation combines the nation's heritage
and transfused adage, and between science intellectual,
scientific and social Makassed and which calls for the renewal
and reform, and it is due to the weight of its author is leading
in science, transport and mental health.
- Highlight the role of Tahar Ben Achour in the interpretation of
the cosmic verses.
- The reason for the selection of scientific miracles without the
other faces of the Quranic miracles; because of Koranic
studies pristine fields which have not been scientists and
researchers as much as they enjoyed the Quranic miracles
fields.
- A statement of the importance of miracles, and his role at the
present time through the interpretation of Tahar Ben Achour
cosmic verses.

Methodology:
1] The study on the inductive approach, which means tracking
particles in purposes, and phenomena and collection and
management, and analytical approach in a statement the views

3
 of Ben Achour of the verses cosmic and comparing what was
stated in the written explanation and wrote science of
astronomy, medicine, plant, animal and others to highlight the
role of Tahar Ben Achour.
2] Attribute its verses, she stated the name of the sura and verse
number.
3] Came out prophetic books of conversations, and so Basoha to the
book and the door and talk and part number and the page, the
talk was in the correct had enough of this, albeit in other
reported judgment of his books so special.
4] You define the what Hefei meaning of language books.
5] You define some scientific terms if required in the text or in a
footnote as needed.
6] Translated flags of study, which needed to be translated.
7] Did not follow the historical trace in the narrative of the words of
the commentators, but mention the opinion of Tahar Ben
Achour first, and then mention the views of the commentators,
and the face of the scientific miracles of the cosmic signs, the
need for research to it.
8] I refer to the original references, and in the case of transfer of text
put it in brackets "," with giving him a number, and mention in
the footnote data book full if the first mention of him, but if
mentioned repeated mentioning the name of the book and
the page.
9] If expressed text, or Achtsrth the, or stated to be him, cite in a
footnote to "see" with the name of the book and its data if the
first mention of him.
10] In the case of two books with the same name, I remember the
author's name every time.
11] Adopted in arranging the second door on the arrangement of the
Quranic verses in Sura cosmic verses of bees (3 - 16).

The research plan:

Research plan include an introduction and pave the door and a
conclusion and indexes.
Provided and include:
First: the reasons for choosing the subject.
Second: previous studies.
Third: The methodology of the study.

4
Fourth: the study plan.
Boot: definition Batahir the the Ibn Ashour and his book.
The first topic: Author definition of "Tahar Ben Achour."
The second topic: the author definition of "liberation and
enlightenment."
Part I: Scientific Miracles goal and position Taher Ibn Ashour
him.
 Chapter I: The Scientific Miracles concept, its origins and
different scientists around the controls.
 The first topic: definition Aalaajaz the scientific and scientific
explanation of the difference between them.
 The second topic: the emergence of the scientific miracles and
scientific interpretation of the Koran.
 Section III: Reign of scientific explanation and different
scientists around him.
 Section IV: controls and search terms in the scientific miracles
and scientific explanation.
 Chapter II: The objective of the study of the scientific miracles
of the Qur'an.
 Chapter III: Tahar Ben Achour position of the scientific
miracles.
 Chapter IV: Scientific Miracles impact on the purposes of the
law through the interpretation of liberation and enlightenment.
 The first topic: the role of the scientific miracles in the service
of Islamic law when Tahar Ben Achour.
 The second topic: some models where wire Tahar Ben Achour
this course.

Part II: Scientific Miracles in the cosmic verses when Tahar Ben
Achour.
 Chapter I: The Scientific Miracles in the verses of the creation
of the heavens and the earth when Tahar Ben Achour.
 The first topic: the properties of the creation of the heavens
and the earth.
 The second topic: the stages of the creation of the heavens and
the earth.
 The third topic: the spherical Earth.
 Section IV: earth metals and iron landing from the sky.
 The fifth topic: the sun and the moon.

5
  Section VI: constellations and planets.
 Chapter II: Scientific Miracles in the creation of organisms
when Tahar Ben Achour.
 The first topic: the scientific miracles in the creation of man.
 The second topic: the scientific miracles in the creation of the
animal.
 The third topic: the scientific miracles in the plant world.
 Chapter III: The Scientific Miracles of the ayatollahs in the
sea, rivers and mountains when Tahar Ben Achour.
 The first topic: the scientific miracles in the sea and rivers
when Tahar Ben Achour.
 The second topic: the scientific miracles in the mountains
when Tahar Ben Achour.
 Chapter IV: Scientific Miracles in the weather phenomena and
cosmic accidents when Tahar Ben Achour.
 The first topic: the scientific miracles in weather phenomena.
 The second topic: the scientific miracles in the cosmic
accident.

Fifth: Conclusion
1. The most important findings of the study.
2. The proposed recommendations.
3. Sources and references.

VI: Technical indexes

1. Index of Quranic verses.
2. Index prophetic.
3. Index linguistic terms.
4. Index flags.
5. Subject Index.

The study found the following:

1. Excellence Tahar Ben Achour features a private himself in his
interpretation, was his interpretations value in aspects of
linguistic and rhetorical and ideological and theological as
well as issues of scientific miracles that did not touch her
many commentators led to the description interpreted

6
 Encyclopedia abundant, which included many of the sciences,
which calls for reform and development.
2. Scientific Miracles is the appropriate way to invite Muslims
and non-Muslims in the present era; because the Koran
challenges the people of every age with Nbgua and excelled in
it must be calling methods appropriate for each age.
3. Tahir is not Ibn Ashour excessive in its use of the scientific
issues, but was moderate cited to achieve the ultimate goal of
the cosmic verses which guide people and to demonstrate the
oneness of the Almighty Creator.
4. Scientific Miracles agreed among scientists; because it cites
the scientific facts, but the scientific explanation The various
therein; because it cites scientific theories.