‫ﻣﺘﻮﻥ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫‪٥‬‬

‫ﻣﻘﺪﻣﺔ ﺍﻟﺘﻔﺴﲑ‬
‫ﻟﺸﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﺻﻒ ﻭﺇﺧﺮﺍﺝ ﻭﻣﺮﺍﺟﻌﺔ‬

‫ﺷﻌﺒﺔ ﺗﻮﻋﻴﺔ ﺍﳉﺎﻟﻴﺎﺕ ﺑﺎﻟﺰﻟﻔﻲ‬

‫‪٠٦٤٢٣٤٤٦٦‬‬
 ‫‪٦‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﺘﻔﺴﲑ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﻣﻘﺪﻣﺔ ﺍﻟﺘﻔﺴﲑ‬

‫ﺷﻴﺦ ْ ِ ْ َ ِ‬
‫اﻹﺳﻼم‪:‬‬ ‫ﻗﺎل َ ْ ُ‬ ‫َ َ‬
‫ــﻦ‬ ‫ﺑﺴــﻢ اﷲ اﻟــﺮﲪﻦ اﻟــﺮﺣﻴﻢ ‪ ،‬رب ﻳﴪ َ ِ‬
‫وأﻋ ْ‬ ‫َ ﱢ َﱢْ َ‬
‫وﻧﺴﺘﻐﻔﺮه ‪ُ ُ َ َ ،‬‬ ‫ِ‬ ‫اﳊﻤﺪ ﷲﱠِ َ َ ِ‬ ‫ﺑﺮﲪﺘﻚ‪ُ ْ َ ْ .‬‬ ‫ِ َِْ‬
‫وﻧﻌـﻮذ‬ ‫ﻧﺴﺘﻌﻴﻨ ُُﻪ َ َ ْ َ ْ ُ ُ‬ ‫ْ‬ ‫َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫أﻋﲈﻟﻨَـﺎ ‪،‬‬ ‫َ‬
‫ﺳـﻴﺌﺎت ْ َ‬ ‫وﻣـﻦ َ ﱢ َ‬ ‫ﴍور ْأﻧﻔﺴﻨَﺎ ‪ْ َ ،‬‬ ‫ُ‬ ‫َ‬ ‫ﻣﻦ ُ ُ‬ ‫ِﺑﺎﷲ ْ‬
‫وﻣـﻦ ُ ْ ِ ْ‬
‫ﻳﻀـﻠﻞ َ َ‬ ‫ﻓـﻼ ُ ِ ﱠ‬ ‫ﻣﻦ ِ ِ‬
‫ﻓـﻼ‬ ‫ﻟـﻪ ‪ْ َ َ ،‬‬ ‫ﻣﻀـﻞ َ ُ‬ ‫ﳞـﺪه اﷲُ َ َ‬ ‫َ ْ َْ‬
‫ــﺪه َﻻ‬ ‫ــﻬﺪ َ ْ‬ ‫ﻟـﻪ ‪َ َ ،‬‬ ‫ِ‬
‫إﻟـﻪ ﱠإﻻ اﷲُ َو ْﺣ َ ُ‬ ‫أن َﻻ َ َ‬ ‫وأ ْﺷ َ ُ‬ ‫ﻫـﺎدي َ ُ‬ ‫َ َ‬
‫ور ُﺳ ُ ُ‬
‫ــﻮﻟﻪ‬ ‫ــﺪه َ َ‬
‫ــﺪا َﻋ ْﺒ ُ ُ‬ ‫أن ُﳏ َ ﱠﻤ ً‬ ‫ــﻬﺪ َ ﱠ‬ ‫وأ ْﺷ َ ُ‬ ‫ــﻪ ‪َ َ ،‬‬ ‫ــﻚ َﻟ ُ‬ ‫ﴍﻳ َ‬ ‫َ ِ‬
‫ِ‬ ‫ﺻﲆ اﷲُ َ َ ِ‬
‫ﺗﺴﻠﻴﲈ ‪.‬‬
‫وﺳﻠﻢ َ ْ ً‬ ‫ﻋﻠﻴﻪ َ َ ﱠ َ‬ ‫ْ‬ ‫َ ﱠ‬
‫ِ‬ ‫ﺑﻌﺾ ْ ِ‬ ‫ِ‬ ‫ﻓﻘﺪ َ َ َ‬
‫أﻛﺘـﺐ‬‫أن َ ْ ُ َ‬ ‫ﺧﻮان َ ْ‬ ‫اﻹ ْ َ‬ ‫ﺳﺄﻟﻨﻲ َ ْ ُ‬ ‫ﺑﻌﺪ َ َ ْ‬ ‫أﻣﺎ َ ْ ُ‬ ‫َﱠ‬
‫ﻓﻬـﻢ‬‫ﻋـﲆ َ ْ ِ‬ ‫ﺗﻌﲔ َ َ‬ ‫ﻛﻠﻴﺔ ‪ُ ِ ُ .‬‬ ‫ﻗﻮاﻋﺪ ُ ﱢ ﱠ ً‬ ‫ﺗﺘﻀﻤﻦ َ َ ِ َ‬ ‫ﻣﻘﺪﻣﺔ َ َ َ ﱠ ُ‬ ‫ﻟﻪ ُ َ ﱢ َ ً‬ ‫َُ‬
‫واﻟﺘﻤﻴﻴـﺰ ِﰲ‬
‫وﻣﻌﺎﻧﻴـﻪ ‪ َ ،‬ﱠ ْ ِ ِ‬ ‫ِ ِ‬ ‫وﻣﻌﺮﻓـﺔ َ ْ ِ ِ ِ‬ ‫َِ ِ‬ ‫ُْ ِ‬
‫ﺗﻔﺴـﲑه َ َ َ‬ ‫اﻟﻘـﺮآن َ َ ْ‬ ‫ْ‬
‫َ‬
‫ـــﻖ َوأ ْﻧ َ ِ‬
‫ـــﻮاع‬ ‫ْ‬
‫ـــﲔ اﳊَ ﱢ‬ ‫ِ‬
‫وﻣﻌﻘﻮﻟـــﻪ َﺑ ْ َ‬ ‫ِ‬ ‫ُ‬ ‫ِ‬
‫َﻣﻨْ ُﻘـــﻮل ذﻟ َ‬
‫َ‬ ‫ِ‬
‫ـــﻚ َ َ ْ‬
‫ﻣﺘﻮﻥ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫‪٧‬‬

‫ــﲔ‬
‫ــﻞ َﺑ ْ َ‬ ‫اﻟﻔﺎ ِﺻ ِ‬ ‫ــﺪﻟﻴﻞ ْ َ‬‫ــﲆ اﻟ ﱠ ِ ِ‬ ‫واﻟﺘﻨ ِْﺒﻴ ِ‬
‫ــﻪ َﻋ َ‬ ‫ــﻞ ‪ َ ،‬ﱠ‬ ‫اﻷﺑﺎﻃﻴ ِ‬ ‫َْ ِ‬
‫َ‬
‫اﻟﺘﻔﺴــﲑِ‬ ‫ﱠﻔﺔ ِﰲ ﱠ ْ ِ‬ ‫اﳌﺼــﻨ َ َ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ْ ََ‬
‫اﻟﻜﺘــﺐ ُ َ‬ ‫ﻓــﺈن ْ ُ ُ َ‬ ‫اﻷﻗﺎوﻳــﻞ ؛ َ ﱠ‬
‫اﻟﻮاﺿﺢ‪،‬‬ ‫واﻟﺒﺎﻃﻞ ْ َ ِ ِ‬ ‫واﻟﺴﻤﲔ ‪ِ ِ َ ْ َ ،‬‬ ‫ﺑﺎﻟﻐﺚ َ ﱠ ِ ِ‬ ‫ﻣﺸﺤﻮﻧﺔ ِ ْ َ ﱢ‬ ‫َ ْ ُ ٌَ‬
‫واﳊﻖ ُ ِ ِ‬
‫اﳌﺒﲔ ‪.‬‬ ‫َ َْ ﱢ‬
‫ِ‬
‫وإﻣﺎ‬‫ﻣﻌﺼﻮم ‪ ِ َ ،‬ﱠ‬ ‫ﻋﻦ َ ْ ُ ٍ‬ ‫ﻣﺼﺪق َ ْ‬ ‫ﻧﻘﻞ ُ َ ﱠ ٌ‬ ‫إﻣﺎ َ ْ ٌ‬ ‫واﻟﻌﻠﻢ ‪ ،‬ﱠ‬ ‫َ ْ ْ ُ‬
‫ِ‬ ‫ﻋﻠﻴﻪ َ ِ ٌ‬ ‫َﻗﻮ ٌل َ َ ِ‬
‫ﻓﺈﻣـﺎ‬ ‫ﻫـﺬا ‪ ِ َ ،‬ﱠ‬ ‫ﺳﻮى َ َ‬ ‫وﻣﺎ َ‬ ‫ﻣﻌﻠﻮم ‪َ َ ،‬‬ ‫دﻟﻴﻞ َ ْ ُ ٌ‬ ‫ْ‬ ‫ْ‬
‫ﲠـﺮج‬
‫أﻧﻪ َ ْ َ ٌ‬ ‫َ‬
‫ﻳﻌﻠﻢ ﱠ ُ‬‫ﻣﻮﻗﻮف َﻻ ُ ْ َ ُ‬ ‫وإﻣﺎ َ ْ ُ ٌ‬ ‫ِ‬
‫ﻣﺮدود ‪ َ ،‬ﱠ‬ ‫ﻣﺰﻳﻒ َ ْ ُ ٌ‬ ‫َُﱠ ٌ‬
‫اﻟﻘﺮآنِ‬ ‫ِ‬
‫ﻓﻬﻢ ْ ُ ْ‬ ‫ﻣﺎﺳﺔ َإﱃ َ ْ ِ‬ ‫اﻷﻣﺔ َ ﱠ ٌ‬ ‫وﺣﺎﺟﺔ ْ ُ ﱠ‬
‫ْﻘﻮد ‪ُ َ َ َ .‬‬ ‫وﻻ َﻣﻨ ُ ٌ‬ ‫ََ‬
‫ــﺬﻛﺮ ْ ِ‬ ‫ــﻞ اﷲ َاﳌﺘِ ُ‬ ‫ِ‬
‫ــﻴﻢ ‪،‬‬ ‫اﳊﻜ ُ‬ ‫ــﲔ ‪َ ،‬واﻟ ﱢ ْ ُ َ‬ ‫ــﻮ َﺣ ْﺒ ُ‬ ‫ا ﱠﻟــﺬي ُﻫ َ‬
‫اﻟﺬي َﻻ َ ِ ُ ِ‬ ‫اﳌﺴﺘﻘﻴﻢ ‪ ،‬ﱠ ِ‬ ‫ِ‬
‫اﻷﻫﻮاء ‪،‬‬ ‫ﺗﺰﻳﻎ ِﺑﻪ ْ َ ْ َ ُ‬ ‫واﻟﴫاط ُ ْ َ ُ‬ ‫َ ﱢ َ ُ‬
‫ــﻖ َﻋــﻦ َﻛ ْﺜ ِ‬ ‫ــﻪ ْ َ ْ‬ ‫ــﺒﺲ ِﺑ ِ‬
‫ــﺮة‬ ‫ْ َ‬ ‫ﳜ َﻠ ُ‬ ‫وﻻ َ ْ‬ ‫ــﻦ ‪َ َ ،‬‬ ‫اﻷﻟ ُﺴ ُ‬ ‫وﻻ َ ْﺗﻠ َﺘ ِ ُ‬ ‫ََ‬
‫ِ‬ ‫ﻋﺠﺎﺋﺒـﻪ ‪َ َ ،‬‬ ‫ِ‬ ‫ِ‬ ‫اﻟﱰدﻳـﺪ ‪َ َ ،‬‬ ‫ِ‬ ‫ِ‬
‫ــﻪ‬
‫ﻳﺸـﺒﻊ ﻣﻨْ ُ‬ ‫وﻻ َ ْ َ ُ‬ ‫وﻻ َﺗـﻨ َْﻘﴤ َ َ ُ ُ‬ ‫ﱠْ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫أﺟﺮ‪،‬‬ ‫ﻋﻤﻞ ِﺑﻪ ُ َ‬ ‫وﻣﻦ َ َ‬ ‫ﺻﺪق ‪ْ َ َ ،‬‬ ‫ﻗﺎل ِﺑﻪ َ َ َ‬ ‫ﻣﻦ َ َ‬ ‫اﻟﻌﻠﲈء ‪ْ َ ،‬‬ ‫ْ ُ ََ ُ‬
‫ﻫـﺪي َإﱃ‬ ‫دﻋـﺎ َ ِ ِ‬ ‫ﺣﻜﻢ ِ ِﺑﻪ َ َ َ‬
‫إﻟﻴـﻪ ُ َ‬ ‫وﻣـﻦ َ َ ْ‬ ‫ﻋﺪل ‪ْ َ َ ،‬‬ ‫وﻣﻦ َ َ َ‬ ‫َ َ ْ‬
 ‫‪٨‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﺘﻔﺴﲑ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﻣـﻦ َ ﱠ ٍ‬ ‫ﻣﺴﺘﻘﻴﻢ ‪ ،‬وﻣﻦ َ َ ِ‬ ‫ِ‬ ‫ِ ٍ‬

‫ﺟﺒـﺎر َ َ َ ُ‬
‫ﻗﺼـﻤﻪ‬ ‫ﺗﺮﻛـﻪ ْ‬ ‫ﴏاط ُ ْ َ ٍ َ َ ْ َ ُ‬ ‫َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫أﺿﻠﻪ اﷲُ ‪.‬‬ ‫ﻏﲑه َ َ ﱠ ُ‬ ‫اﳍﺪى ﰲ َ ْ‬ ‫اﺑﺘﻐﻰ ْ ُ َ‬ ‫وﻣﻦ ْ َ َ‬ ‫اﷲُ ‪ْ َ َ ،‬‬
‫ﻓﻤـﻦ‬‫ﻫـﺪى َ َ ِ‬ ‫ﻣﻨـﻲ ُ ً‬ ‫ﻳـﺄﺗﻴﻨﻜﻢ ِ ﱢ‬ ‫ِ‬
‫ﻓﺈﻣـﺎ َ ْ َ ﱠ ُ ْ‬ ‫ﺗﻌﺎﱃ ‪ ِ َ  :‬ﱠ‬ ‫ﻗﺎل َ َ َ‬ ‫َ َ‬
‫أﻋﺮض‬ ‫وﻣﻦ َ ْ َ َ‬ ‫وﻻ َ ْ َ‬ ‫ﻳﻀﻞ َ َ‬ ‫ِ‬
‫ﻫﺪاي َ َﻓﻼ َ ﱡ‬
‫ﻳﺸﻘﻰ * َ َ ْ‬ ‫اﺗﺒﻊ ُ َ َ‬ ‫ﱠََ‬
‫ِ‬ ‫ذﻛﺮي َ ِ ﱠ‬ ‫ﻋﻦ ْ ِ‬ ‫ِ‬
‫ﻳـﻮم‬ ‫ﺿـﻨﻜﺎ َ َ ْ ُ ُ ُ‬
‫وﻧـﺤﴩه َ ْ َ‬ ‫ﻣﻌﻴﺸـﺔ َ ْ ً‬ ‫ﻓﺈن َ ُﻟﻪ َ َ ً‬ ‫َ ْ‬
‫َ‬ ‫ِ‬ ‫رب ﱂ َ َ َ ْ َ‬ ‫ِ‬ ‫أﻋ َﻤــﻰ * َﻗ َ‬ ‫َ‬ ‫ِ‬ ‫ِ‬
‫أﻋ َﻤــﻰ‬ ‫ﺣﴩﺗﻨــﻲ ْ‬ ‫ــﺎل َ ﱢ‬ ‫اﻟﻘﻴﺎ َﻣــﺔ ْ‬ ‫ْ َ‬
‫ــﻚ َآﻳ ُﺎﺗﻨَــﺎ‬ ‫ــﺬﻟﻚ َ َأﺗﺘْ َ‬ ‫ــﺎل َﻛ َ ِ َ‬ ‫ــﲑا * َﻗ َ‬ ‫ــﺪ ُﻛﻨْ ُ ِ‬
‫ــﺖ َﺑﺼ ً‬ ‫َو َﻗ ْ‬
‫ِ‬
‫ﻓﻨﺴﻴﺘﻬﺎ َ َ َ َ‬ ‫ِ‬
‫ﺗﻨﺴﻰ ‪. ‬‬ ‫اﻟﻴﻮم ُ ْ َ‬ ‫وﻛﺬﻟﻚ ْ َ ْ َ‬ ‫ََ ََ‬
‫ُ ِ‬ ‫ﺗﻌــﺎﱃ ‪ْ َ . :‬‬ ‫وﻗــﺎل َ َ َ‬ ‫َ َ َ‬
‫ـــﻮر‬‫ﻣــﻦ اﷲ ُﻧ ٌ‬ ‫ﺟــﺎءﻛﻢ َ‬ ‫ﻗــﺪ َ َ ْ‬
‫ﳞﺪي ِ ِ‬ ‫ﻣﺒﲔ * ِ‬ ‫ِ‬
‫اﺗﺒـﻊ ِ ْ َ َ ُ‬
‫رﺿـﻮاﻧﻪ‬ ‫ﻣـﻦ ﱠ َ َ‬ ‫ﺑـﻪ اﷲُ َ ِ‬ ‫وﻛﺘﺎب ُ ِ ٌ َ ْ‬ ‫َ َ ٌ‬
‫اﻟﻈﻠـﲈت َإﱃ ﱡ ِ‬ ‫وﳜـﺮﺟﻬﻢ ِﻣـﻦ ﱡ ُ ِ‬
‫اﻟﻨـﻮر‬ ‫َ‬ ‫اﻟﺴﻼم َ ُ ْ ِ ُ ُ ْ َ‬ ‫ﺳﺒﻞ ﱠ َ ِ‬ ‫ُ َُ‬
‫ِ‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِِِْ‬
‫ﻣﺴﺘﻘﻴﻢ ‪. ‬‬‫ﴏاط ُ ْ َ ٍ‬ ‫وﳞﺪﳞِ ْﻢ َإﱃ َ‬ ‫ﺑﺈذﻧﻪ َ َ ْ‬
‫أﻧﺰﻟﻨﺎه َ َ ِ‬ ‫ِ‬
‫ﻟﺘﺨـﺮج‬‫إﻟﻴﻚ ُ ْ ِ َ‬ ‫ﻛﺘﺎب َ ْ َ ْ َ ُ ْ‬ ‫ﺗﻌﺎﱃ‪  :‬اﻟﺮ َ ٌ‬ ‫وﻗﺎل َ َ َ‬ ‫َ َ َ‬
‫ــﻮر ﺑِ ِ ْ ِ‬ ‫ــﲈت َإﱃ اﻟﻨﱡ ِ‬ ‫اﻟﻨﱠــﺎس ِﻣــﻦ اﻟﻈﱡ ُﻠ ِ‬
‫ــﻢ َإﱃ‬ ‫ــﺈذن َر ﱢﲠِ ْ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫ﻣﺘﻮﻥ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫‪٩‬‬

‫ـــﻪ َﻣـــﺎ ِﰲ‬ ‫ِ‬ ‫ـــﺰ َ ِ ِ‬ ‫اﻟﻌﺰﻳ ِ‬

‫ﴏاط ْ َ ِ‬ ‫ِ ِ‬
‫اﳊﻤﻴـــﺪ * اﷲ اﻟﱠـــﺬي ﻟَ ُ‬ ‫َ‬
‫اﻷرض ‪. ‬‬ ‫وﻣﺎ ﰲ ْ ْ ِ‬ ‫َ‬ ‫ِ‬ ‫ِ‬
‫اﻟﺴﲈوات َ َ‬ ‫ﱠَ َ‬
‫روﺣـﺎ‬ ‫أوﺣﻴﻨـﺎ َ ْ َ‬ ‫َ‬ ‫ِ‬
‫ﺗﻌﺎﱃ ‪َ َ َ َ  :‬‬ ‫وﻗﺎل َ َ َ‬ ‫َ َ َ‬
‫إﻟﻴـﻚ ُ ً‬ ‫وﻛﺬﻟﻚ ْ َ ْ َ‬
‫وﻻ ْ ِ َ ُ‬ ‫اﻟﻜﺘـﺎب َ َ‬ ‫ِ‬ ‫ﻛﻨﺖ َ ْ ِ‬ ‫ﻣﻦ َ ْ ِ َ‬ ‫ِ‬
‫اﻹﻳـﲈن‬ ‫ﺗﺪري َﻣﺎ ْ َ ُ‬ ‫أﻣﺮﻧﺎ َﻣﺎ ُ ْ َ‬ ‫ْ‬
‫ﻣﻦ ِ َ ِ َ‬
‫ﻋﺒﺎدﻧﺎ‬ ‫ﳖﺪي ِ ِﺑﻪ ﻣﻦ َ َ ِ‬
‫ﻧﺸﺎء ْ‬ ‫ُ‬ ‫َ ْ‬
‫ﺟﻌﻠﻨﺎه ُﻧﻮرا ِ‬
‫وﻟﻜﻦ َ َ ْ َ ُ ً َ ْ‬
‫ِ‬
‫ََ ْ‬
‫ﻣﺴـﺘﻘﻴﻢ * ِ ِ‬ ‫ﴏاط ُ ْ َ ِ ٍ‬ ‫ﻟﺘﻬـﺪي َإﱃ ِ ٍ‬ ‫وإﻧـﻚ َ َ ِ‬
‫ﴏاط اﷲ‬ ‫َ‬ ‫َ‬ ‫َ ِﱠ َ ْ‬
‫وﻣـﺎ ِﰲ ْ َ ْ ِ‬ ‫ِ‬ ‫ِ‬
‫اﻷرض َ َأﻻ َإﱃ‬ ‫اﻟﺴـﲈوات َ َ‬ ‫ﱠاﻟﺬي َ ُﻟﻪ َﻣﺎ ِﰲ ﱠ َ َ‬
‫ِ‬
‫ﺗﺼﲑ ْ ُ ُ ُ‬
‫اﻷﻣﻮر ‪. ‬‬ ‫اﷲ َ ُ‬
‫ــﺖ ﻫ ِ ِ‬
‫ﺑﺤ َﺴ ِ‬
‫ــﺐ‬ ‫ــﺘﴫة ِ َ‬‫ــﺔ ُﳐ ْ َ َ َ ً‬ ‫اﳌﻘﺪ َﻣ َ‬
‫ــﺬه ُ َ ﱢ‬ ‫ﻛﺘﺒْ ُ َ‬ ‫ــﺪ َ َ‬ ‫َو َﻗ ْ‬
‫اﻟﻔـﺆاد واﷲُ ْ ِ‬ ‫ِ‬ ‫ﺗﻌـﺎﱃ ِﻣـﻦ َ ِ‬ ‫َْ ِ ِ‬
‫اﳍـﺎدي‬ ‫َ‬ ‫إﻣـﻼء ْ ُ َ َ‬ ‫ﺗﻴﺴﲑ اﷲ َ َ َ ْ ْ‬
‫ﺳﺒﻴﻞ َ ِ‬
‫اﻟﺮﺷﺎد ‪.‬‬ ‫َإﱃ َ ِ ِ ﱠ‬
 ‫‪١٠‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﺘﻔﺴﲑ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﻓﹶﺼ‪ ‬ﹲﻞ‬
‫ِِ‬ ‫أن اﻟﻨ ِﱠﺒﻲ ـ ^ ـ َ ِ‬
‫ﻷﺻـﺤﺎﺑﻪ‬ ‫ﺑـﲔ َ ْ َ‬ ‫َ ﱠ‬ ‫ﱠ‬ ‫ﻳﻌﻠﻢ َ ﱠ‬ ‫أن ُ ْ َ َ‬ ‫ﳚﺐ َ ْ‬ ‫َِ ُ‬
‫ــﻢ َ ْ َ‬ ‫ــﺎﲏ ْاﻟ ُﻘ ِ‬ ‫ِ‬
‫ﻓﻘﻮ ُﻟ ُ‬
‫ــﻪ‬ ‫ــﻪ ‪ْ َ َ ،‬‬ ‫أﻟﻔﺎ َﻇ ُ‬ ‫ــﲔ َﳍ ُ ْ‬ ‫ــﺮآن ‪َ ،‬ﻛ َــﲈ َﺑ ﱠ َ‬ ‫َﻣ َﻌ َ ْ‬
‫َـﺎول‬ ‫إﻟـﻴﻬﻢ ‪َ َ ‬ﻳﺘﻨ َ ُ‬ ‫ﻧـﺰل َ ْ ِ ْ‬ ‫ﻟﻠﻨـﺎس َﻣـﺎ ُ ﱢ َ‬ ‫ﻟﺘﺒـﲔ ِ ﱠ ِ‬ ‫ِ‬
‫ﺗﻌﺎﱃ‪ َ ُ  :‬ﱢ َ‬ ‫ََ َ‬
‫اﻟﺮﲪِﻦ اﻟﺴﻠﻤﻲ ‪:‬‬ ‫ِ‬
‫ﻋﺒﺪ ﱠ ْ َ‬ ‫ﻗﺎل َ ُأﺑﻮ َ ْ‬ ‫وﻗﺪ َ َ‬ ‫وﻫﺬا ‪ْ َ َ ،‬‬ ‫ﻫﺬا َ َ َ‬ ‫َ َ‬
‫اﻟﻘـﺮآن ‪ِ ْ َ :‬‬ ‫ﻛـﺎﻧﻮا ُ ْ ِ ُ َ‬ ‫) ﱠَ ِ‬
‫ﻛﻌـﺜﲈن‬ ‫ﻳﻘﺮﺋﻮﻧﻨَـﺎ ْ ُ ْ َ ُ َ‬ ‫اﻟﺬﻳﻦ َ ُ‬ ‫ﺣﺪﺛﻨَﺎ ﱠ َ‬ ‫َ‬
‫َ‬ ‫ِ‬ ‫ِ‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬ ‫ْ ِ‬
‫أﳖـﻢ‬ ‫وﻏﲑﳘـﺎ ﱠ ُ ْ‬ ‫ﻣﺴـﻌﻮد َ َ ْ َ‬ ‫وﻋﺒـﺪ اﷲ ْﺑـﻦ َ ْ ُ‬ ‫ﺑﻦ ﻋﻔـﺎن َ َ ْ‬
‫ٍ‬ ‫إذا َ ﱠ ِ‬
‫ﻋﴩ َآﻳـﺎت َﱂ ْ‬ ‫ﱠﺒـﻲ ـ ^ ـ َ ْ َ‬ ‫ﻣﻦ اﻟﻨ ِ ﱢ‬ ‫ﺗﻌﻠﻤﻮا ْ‬ ‫ﻛﺎﻧﻮا َ َ ُ‬ ‫َ ُ‬
‫ــﻦ ْاﻟﻌ ْﻠ ِ‬
‫ــﻢ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﳚﺎوزو َﻫــﺎ َﺣ ﱠﺘــﻰ َ َ َ ﱠ‬ ‫َُ ِ ُ‬
‫ﻳﺘﻌﻠ ُﻤــﻮا َﻣــﺎ ﻓﻴ َﻬــﺎ ﻣ ْ‬
‫ـــﺮآن ْ ِ‬ ‫واﻟﻌ َﻤ ِ‬
‫ـــﻢ‬ ‫واﻟﻌ ْﻠ َ‬ ‫ﻓﺘﻌﻠﻤﻨَـــﺎ ْاﻟ ُﻘ ْ َ َ‬ ‫ـــﺎﻟﻮا ‪ َ َ َ :‬ﱠ ْ‬ ‫ـــﻞ ‪َ ،‬ﻗ ُ‬ ‫َ َْ‬
‫ﻣــﺪة ِﰲ‬ ‫ﻳﺒﻘــﻮن ُ ﱠ ً‬ ‫ﻛــﺎﻧﻮا َ ْ َ ْ َ‬ ‫وﳍــﺬا َ ُ‬ ‫ﲨﻴﻌــﺎ ؛ َ ِ َ َ‬ ‫ْ َ ِ‬
‫واﻟﻌﻤــﻞ َ ً‬ ‫َ َ َ‬
‫إذا َ َ َ‬ ‫ِ‬ ‫ِ ْ ِ‬
‫ﻗﺮأ‬ ‫اﻟﺮﺟﻞ َ‬ ‫ﻛﺎن ﱠ ُ ُ‬ ‫أﻧﺲ ‪َ َ :‬‬ ‫وﻗﺎل َ َ ٌ‬ ‫اﻟﺴﻮرة ( َ َ َ‬ ‫ﺣﻔﻆ ﱡ َ‬
‫ﺟـﻞ ِﰲ َ ْ ِ‬ ‫وآل ِ ْ َ َ‬
‫ــﻦ‬ ‫وأﻗـﺎم ا ْﺑ ُ‬ ‫أﻋﻴﻨﻨَـﺎ ‪َ َ َ َ ،‬‬ ‫ُ‬ ‫ﻋﻤـﺮان َ ﱠ‬ ‫اﻟﺒﻘـﺮة َ َ‬
‫ََْ َ َ‬
‫ﻗﻴـﻞ‪َ :‬ﺛ ِ‬ ‫ﻋـﺪة ِ ِ َ ِ‬ ‫اﻟﺒﻘـﺮة ِ ﱠ َ‬ ‫ﺣﻔـﻆ ْ َ ِ‬ ‫ﻋـﲆ ِ ْ ِ‬
‫ــﲈن‬ ‫ﺳـﻨﲔ َ َ‬ ‫َ َ‬ ‫ﻋﻤـﺮ َ َ‬ ‫ُ َ َ‬
‫ﻣﺘﻮﻥ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫‪١١‬‬

‫ﻗـﺎل ‪:‬‬ ‫ﺗﻌﺎﱃ َ َ‬ ‫أن اﷲَ َ َ َ‬ ‫وذﻟﻚ َ ﱠ‬ ‫ﻣﺎﻟﻚ ‪َ ِ َ َ .‬‬ ‫ذﻛﺮه َ ِ ٌ‬ ‫ﺳﻨﲔ ‪ُ َ َ َ ،‬‬ ‫ِ ِ َ‬
‫ــﺪﺑﺮوا ِ ِ‬ ‫ــﻚ ﻣﺒ ٌ ِ‬ ‫ــﺎب َ ْ َ‬ ‫ِ‬
‫آﻳﺎﺗــﻪ ‪‬‬ ‫ــﺎرك ﻟ َﻴ ﱠ ﱠ ُ َ‬ ‫ــﺎه إﻟَﻴْ َ ُ َ َ‬ ‫أﻧﺰﻟْﻨَ ُ‬ ‫‪ ‬ﻛﺘَ ٌ‬
‫أﻓﻠـﻢ‬ ‫وﻗـﺎل ‪ْ َ َ َ  :‬‬ ‫اﻟﻘﺮآن ‪َ َ َ ‬‬ ‫ﻳﺘﺪﺑﺮون ْ ُ ْ َ‬ ‫أﻓﻼ َ َ َ ﱠ ُ َ‬ ‫وﻗﺎل ‪َ َ َ  :‬‬ ‫َ َ َ‬
‫ﻣﻌﺎﻧﻴﻪِ‬ ‫ﻓﻬﻢ ِ‬ ‫ِ‬ ‫اﻟﻜﻼم ِ ُ‬ ‫ﻳﺪﺑﺮوا ْ َ ْ َ‬
‫ﺑﺪون َ ْ ِ َ َ‬ ‫وﺗﺪﺑﺮ ْ َ َ ِ‬ ‫اﻟﻘﻮل ‪ َ َ َ ‬ﱡ ُ‬ ‫َﱠﱠُ‬
‫ــﺎﱃ ‪  :‬إ ﱠﻧــﺎ َ ْ َ‬ ‫ِ‬ ‫ِ‬
‫أﻧﺰﻟْﻨَ ُ‬
‫ــﺎه‬ ‫ــﺎل َﺗ َﻌ َ‬ ‫ــﺬﻟﻚ َﻗ َ‬ ‫ــﻦ ‪َ ،‬و َﻛ َ َ‬ ‫ﻳﻤﻜ ُ‬ ‫َﻻ ُ ْ‬
‫ﻟﻌﻠ ُﻜــﻢ َ ِ‬
‫ــﻞ ْاﻟ َﻜ َ ِ‬
‫ــﻼم‬ ‫وﻋ ْﻘ ُ‬ ‫ــﻮن ‪َ َ ‬‬ ‫ﺗﻌﻘ ُﻠ َ‬ ‫ﻋﺮﺑِﻴــﺎ َ َ ﱠ ْ ْ‬ ‫ﻗﺮآ ًﻧــﺎ َ َ‬ ‫ُْ‬
‫ﻟﻔﻬ ِ ِ‬ ‫ِ‬
‫ﻤﻪ ‪.‬‬ ‫ﻣﺘﻀﻤﻦ َ ْ‬ ‫َُ َ ﱢ ٌ‬
‫ِ‬ ‫اﳌﻌﻠﻮم َ ﱠ‬ ‫ِ‬
‫ﻓﻬـﻢ‬ ‫ﻓﺎﳌﻘﺼﻮد ﻣﻨ ُْـﻪ َ ْ ُ‬ ‫ﻛﻼم َ َ ْ ُ ُ‬ ‫ﻛﻞ َ َ ٍ‬ ‫أن ُ ﱠ‬ ‫وﻣﻦ َ ْ ُ ِ‬ ‫َ ْ‬
‫ﺑﺬﻟﻚ ‪،‬‬ ‫أوﱃ ِ َ ِ َ‬ ‫ﻓﺎﻟﻘﺮآن َ ْ َ‬
‫أﻟﻔﺎﻇﻪ ‪ُ ْ ُ ْ َ ،‬‬ ‫ﳎﺮد َ ْ َ ِ ِ‬ ‫دون ُ َ ِ‬
‫ﻣﻌﺎﻧﻴﻪ ُ َ ﱠ‬
‫ِ ِ‬
‫ََ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫أن َ ْ َ َ‬ ‫ﻓﺎﻟﻌﺎدة َﲤ ْﻨ َُﻊ َ ْ‬ ‫َ َْ ً‬
‫ﻣﻦ‬ ‫ﻓﻦ ْ‬ ‫ﻛﺘﺎﺑﺎ ﰲ َ ﱟ‬ ‫ﻗﻮم َ ً‬ ‫ﻳﻘﺮأ َ ْ ٌ‬ ‫وأﻳﻀﺎ َ ْ َ َ ُ‬
‫ﺴﺎب َ َ‬ ‫واﳊ َ ِ‬ ‫اﻟﻄﺐ ‪ِْ ،‬‬ ‫ِْْ ِ‬
‫وﻻ ﻳﺴـﺘﴩﺣﻮه ‪،‬‬ ‫اﻟﻌﻠﻢ َﻛـ‪ :‬ﱢ ﱢ َ‬
‫ــﻤﺘﻬﻢ ‪ ،‬و ِﺑ ِ‬
‫ــﻪ‬ ‫ــﺬي ُﻫ ِ‬ ‫ــﻼم اﷲ ا ﱠﻟ ِ‬ ‫ــﻒ ِﺑ َﻜ َ ِ‬ ‫َ َ‬
‫ــﻮ ﻋ ْﺼ َ ُ ُ ْ َ‬ ‫َ‬ ‫ﻓﻜﻴْ َ‬
‫وﺳﻌﺎدﲥﻢ ‪ِ ِ ِ ،‬‬
‫ودﻧﻴـﺎﻫﻢ ؟‬ ‫دﻳـﻨﻬﻢ َ ُ ْ َ ُ ْ‬ ‫وﻗﻴﺎم ِ ْ‬ ‫ﻧﺠﺎﲥﻢ ‪ُ َ َ ْ ُ ُ َ َ َ َ ،‬‬ ‫َ َ ُُ ْ‬
‫ﺗﻔﺴﲑ ْ ُ ِ‬ ‫ِ‬ ‫ِ‬ ‫َ َِ َ‬
‫اﻟﻘﺮآن‬ ‫اﻟﺼﺤﺎﺑﺔ ِﰲ َ ْ ِ ْ‬ ‫ﺑﲔ ﱠ َ َ‬ ‫ﱢﺰاع َ ْ َ‬ ‫ﻛﺎن اﻟﻨ َ ُ‬ ‫وﳍﺬا َ َ‬
 ‫‪١٢‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﺘﻔﺴﲑ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‬

‫أﻛﺜﺮ ِﻣﻨ ُْـﻪ‬ ‫اﻟﺘﺎﺑﻌﲔ َ ْ َ َ‬ ‫ﻛﺎن ِﰲ ﱠ ِ ِ َ‬ ‫وإن َ َ‬ ‫وﻫﻮ َ ِ ْ‬ ‫ﻗﻠﻴﻼ ِﺟﺪا ‪َ ُ َ ،‬‬ ‫َِ ً‬
‫ﻗﻠﻴﻞ ِﺑﺎﻟﻨ ِ‬ ‫ﻓﻬﻮ َ ِ ٌ‬ ‫ِ‬
‫ﺑﻌﺪﻫﻢ‪،‬‬ ‫ﻣﻦ َ ْ َ ُ ْ‬ ‫ﱢﺴﺒﺔ َإﱃ َ ْ‬ ‫ْ َ‬ ‫اﻟﺼﺤﺎﺑﺔ ‪َ ُ َ ،‬‬ ‫ِﰲ ﱠ َ َ‬
‫أﴍف َ َ ِ ِ‬ ‫اﻟـــﻌﴫ َ ْ َ َ‬
‫اﻻﺟـــﺘﲈع‬
‫ﻛـــﺎن ْ َ ُ‬ ‫ﻛـــﺎن ْ َ ْ ُ‬ ‫وﻛﻠـــﲈ َ َ‬ ‫َ ُﱠ َ‬
‫ِ‬ ‫ِ‬
‫ــﺎن ﻓﻴــﻪ َ ْ‬ ‫ِ‬ ‫ِ‬
‫ــﻦ‬ ‫ــﺮ ‪َ ،‬وﻣ ْ‬ ‫أﻛﺜَ َ‬ ‫واﻟﺒﻴَ ُ‬ ‫ــﻢ َ ْ َ‬ ‫واﻟﻌ ْﻠ ُ‬ ‫واﻻﺋــﺘﻼف َ ْ‬
‫ِ‬ ‫ﻴﻊ ﱠ ْ ِ ِ‬ ‫اﻟﺘﺎﺑﻌﲔ ﻣﻦ َ َ ﱠ ِ‬ ‫ِ‬
‫اﻟﺼـﺤﺎﺑﺔ‬ ‫ﻋـﻦ ﱠ َ َ‬ ‫اﻟﺘﻔﺴـﲑ َ ْ‬ ‫ﺗﻠﻘﻰ َﲨ َ‬ ‫ﱠ ِ َ َ ْ‬
‫اﺑـﻦ‬ ‫ﻋـﲆ ْ ِ‬ ‫اﳌﺼـﺤﻒ َ َ‬ ‫ﻋﺮﺿـﺖ ُ ْ َ َ‬ ‫ﳎﺎﻫـﺪ‪ْ َ َ ) :‬‬ ‫ﻗﺎل ُ َ ِ ٌ‬ ‫ﻛﲈ َ َ‬ ‫ََ‬
‫أوﻗﻔﻪ ِﻋﻨ َْـﺪ ُ ﱢ ٍ ِ‬ ‫َ ٍ ِ‬
‫وأﺳـﺄﻟﻪ َﻋﻨ َْﻬـﺎ (‬ ‫ﻛـﻞ َآﻳـﺔ ﻣﻨ ُْـﻪ َ َ ْ َ ُ ُ‬ ‫ﻋﺒﺎس ُ ُ ُ‬ ‫ﱠ‬
‫ِ‬ ‫ِ‬
‫ــﻦ‬ ‫اﻟﺘﻔﺴـﲑ َﻋ ْ‬ ‫ــﺎءك ﱠ ْ ُ‬ ‫إذا َﺟ َ‬ ‫اﻟﺜـﻮري ‪َ ) :‬‬ ‫ــﺎل ﱠ ْ ِ ﱡ‬ ‫وﳍـﺬا َﻗ َ‬ ‫َ َ َ‬
‫ﻋـﲆ َ ْ ِ ِ ِ‬ ‫وﳍـ َﺬا َ ْ َ ِ ُ‬ ‫ِ ِ‬ ‫َُ ِ ٍ‬
‫ﺗﻔﺴـﲑه‬ ‫ﻳﻌﺘﻤـﺪ َ َ‬ ‫ﻓﺤﺴﺒﻚ ِﺑﻪ ( َ َ‬ ‫ﳎﺎﻫﺪ َ َ ْ ُ‬
‫اﻟﻌﻠـﻢ ‪،‬‬ ‫أﻫـﻞ ْ ِ ْ ِ‬ ‫ﻣﻦ َ ْ ِ‬ ‫وﻏﲑﳘﺎ ْ‬
‫واﻟﺒﺨﺎري َ ُ ِ‬
‫اﻟﺸﺎﻓﻌﻲ َ ْ ُ َ ِ ﱡ َ ْ ُ َ‬ ‫ﱡ‬
‫ﱠ ِِ‬
‫ﱠﻒ ِﰲ‬ ‫ِ‬ ‫َ َ َِ َ‬
‫ﳑــﻦ َﺻــﻨ َ‬ ‫وﻏــﲑه ﱠ ْ‬ ‫أﲪــﺪ َ َ ْ ُ ُ‬ ‫وﻛــﺬﻟﻚ ْ ِ َ ُ‬
‫اﻹﻣــﺎم َ ْ َ‬
‫أﻛﺜﺮ ِﻣﻦ َ ِ ِ‬ ‫اﻟﻄﺮق َﻋﻦ ُ َ ِ ٍ‬ ‫ﱠْ ِ ِ‬
‫ﻏﲑه‪.‬‬ ‫ﳎﺎﻫﺪ َ ْ َ َ ْ ْ‬ ‫ﻳﻜﺮر ﱡ ُ َ ْ‬ ‫اﻟﺘﻔﺴﲑ ُ َ ﱢ ُ‬
‫ِ‬ ‫أن ﱠ ِ ِ َ‬ ‫واﳌﻘﺼــﻮد َ ﱠ‬
‫ﻋــﻦ‬
‫اﻟﺘﻔﺴــﲑ َ ْ‬ ‫ﺗﻠﻘــﻮا ﱠ ْ َ‬ ‫اﻟﺘــﺎﺑﻌﲔ َ َ ﱠ ْ‬ ‫َ َْ ُ ُ‬
‫وإن‬ ‫اﻟﺴـﻨ ِﱠﺔ ‪ْ ِ َ ،‬‬ ‫ﻋﻠـﻢ ﱡ‬ ‫ْﻬﻢ ْ َ‬
‫ﺗﻠﻘـﻮا َﻋـﻨ ِ‬
‫ُ ْ‬ ‫ﻛـﲈ َ َ ﱠ ْ‬ ‫اﻟﺼﺤﺎﺑﺔ ‪َ َ ،‬‬
‫ِ‬
‫ﱠ َ َ‬
‫ﻣﺘﻮﻥ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫‪١٣‬‬

‫ﺑﺎﻻﺳـﺘﻨ ِ‬‫ﺑﻌـﺾ َ ِ َ ِ ِ‬ ‫ﻳﺘﻜﻠﻤﻮن ِﰲ َ ْ ِ‬

‫ْﺒﺎط‬ ‫ذﻟـﻚ ِ ْ َ‬ ‫ﻗﺪ َ َ َ ﱠ ُ َ‬ ‫ﻛﺎﻧﻮا َ ْ‬
‫َ ُ‬
‫ــﻮن ِﰲ َﺑ ْﻌ ِ‬
‫ــﺾ اﻟ ﱡﺴــﻨ َِﻦ‬ ‫ﻳﺘﻜﻠ ُﻤ َ‬ ‫واﻻﺳ ِ ْ َ ِ‬
‫ــﺘﺪﻻل ‪َ ،‬ﻛ َــﲈ َ َ َ ﱠ‬ ‫ِ‬
‫َ ْ‬
‫ْﺒﺎط َ ِ ِ ْ َ ِ‬
‫واﻻﺳﺘﺪﻻل ‪.‬‬ ‫ﺑﺎﻻﺳﺘﻨ ِ‬‫ِ ِ‬
‫ِ ْ َ‬
‫ْ‬

‫ﻓﹶﺼ‪ ‬ﹲﻞ‬
‫ﻗﻠﻴ ٌ‬
‫ـــﻞ ‪،‬‬ ‫اﻟﺘﻔ ِﺴ ِ‬
‫ـــﲑ َ ِ‬ ‫ـــﻠﻒ ِﰲ ﱠ ْ‬ ‫ـــﲔ اﻟﺴ َ ِ‬
‫ـــﻼف َﺑ ْ َ ﱠ‬ ‫ا ْ ِﳋ َ ُ‬
‫ــﻢ ِﰲ‬ ‫أﻛﺜَــﺮ ِﻣــﻦ ِ َ ِ‬ ‫َ ِ َ ُ‬
‫ﺧﻼﻓ ِﻬ ْ‬ ‫ــﺎم َ ْ ُ ْ‬ ‫اﻷﺣ َﻜ ِ‬ ‫ــﻢ ِﰲ ْ َ ْ‬ ‫وﺧﻼﻓ ُﻬ ْ‬
‫ﻳﺼﺢ َﻋـﻨْﻬﻢ ِﻣـﻦ ْ ِ َ ِ‬ ‫ِ‬ ‫ِ‬ ‫ﱠْ ِ ِ‬
‫اﳋـﻼف‬ ‫ُ ْ ْ‬ ‫وﻏﺎﻟﺐ َﻣﺎ َ ﱡ‬ ‫اﻟﺘﻔﺴﲑ ‪ُ َ َ ،‬‬
‫َـﻮع ‪َ ،‬ﻻ ْ ِ َ ِ‬ ‫ﻳﺮﺟﻊ َإﱃ ْ ِ َ ِ‬
‫ﺗﻀـﺎد ‪،‬‬
‫اﺧـﺘﻼف َ َ ﱟ‬ ‫اﺧﺘﻼف َﺗﻨ ﱡ ٍ‬ ‫َْ ِ ُ‬
‫ْﻔﺎن ‪:‬‬ ‫وذﻟﻚ ِﺻﻨ َ ِ‬ ‫َ َِ َ‬
‫واﺣﺪ ِﻣﻨْﻬﻢ َﻋـﻦ ُ ِ‬ ‫ﻛﻞ ِ ٍ‬ ‫أﺣﺪﳘﺎ ‪ْ َ :‬‬
‫اﳌـﺮاد‬
‫ُ ْ ْ َ‬ ‫ﻳﻌﱪ ُ ﱡ َ‬ ‫أن ُ َ ﱢ َ‬ ‫َ َ ُ َُ‬
‫ﻣﻌﻨًـﻰ ِﰲ‬ ‫ِ ِِ‬ ‫ﻏﲑ ِ ِ‬ ‫ِِ ِ‬
‫ﻋـﲆ َ ْ‬ ‫ﺗـﺪل َ َ‬ ‫ﺻـﺎﺣﺒﻪ ‪ ُ َ ،‬ﱡ‬ ‫ﻋﺒﺎرة َ‬ ‫ﺑﻌﺒﺎرة َ ْ ِ َ َ‬ ‫َ َ‬
‫ِ‬ ‫ﻣﻊ ﱢ َ‬ ‫اﳌﻌﻨَﻰ ْ َ ِ‬ ‫اﳌﺴﻤﻰ َ ْ ِ‬
‫اﲢﺎد ُ َ ﱠ‬
‫اﳌﺴـﻤﻰ ـــ‬ ‫اﻵﺧﺮ ‪َ َ ،‬‬ ‫ﻏﲑ َ ْ‬ ‫َُ ﱠ‬
‫اﳌﱰ ِ َ ِ‬ ‫اﳌﺘﻜﺎﻓﺌــﺔ ﱠ ِ‬
‫ﲈء ُ َ َ ِ َ ِ‬ ‫اﻷﺳــ ِ‬ ‫ِﺑﻤﻨ ِ َ ِ‬
‫ادﻓــﺔ‬ ‫ﺑــﲔ ُ َ َ‬ ‫اﻟﺘــﻲ َ ْ َ‬ ‫ْﺰﻟــﺔ ْ َ ْ َ‬ ‫َ‬
 ‫‪١٤‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﺘﻔﺴﲑ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ِ‬ ‫ﻛـﲈ ِ َ‬ ‫َُ ِ ِ‬

‫اﻟﺼـﺎرم‬‫اﻟﺴـﻴﻒ‪ :‬ﱠ ِ ُ‬ ‫اﺳـﻢ ﱠ ْ‬ ‫ﻗﻴـﻞ ِﰲ ْ ِ‬ ‫واﳌﺘﺒﺎﻳﻨَﺔ ـــ َ َ‬ ‫َ َ‬
‫وأﺳـﲈءِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫اﳊﺴﻨَﻰ‪َ ْ َ َ ،‬‬ ‫أﺳﲈء اﷲ ْ ُ ْ‬ ‫ﻣﺜﻞ َ ْ َ‬ ‫وذﻟﻚ ْ ُ‬ ‫واﳌﻬﻨ ُﱠﺪ‪َ َ َ ،‬‬ ‫َ َُ‬
‫ــﺮآن ‪َ ،‬ﻓ ِ ﱠ‬ ‫وأﺳــﲈء ْاﻟ ُﻘ ِ‬ ‫ِ‬ ‫ِِ‬
‫ــﲈء اﷲ‬ ‫ــﺈن َأ ْﺳ َ َ‬ ‫ْ‬ ‫َر ُﺳــﻮﻟﻪ ^ ‪َ ْ َ َ ،‬‬
‫ِ ٍ‬
‫ــﺎؤه‬
‫ﻓﻠـﻴﺲ ُد َﻋ ُ ُ‬ ‫ﻣﺴـﻤﻰ َواﺣــﺪ ‪َ ْ َ َ ،‬‬ ‫ــﲆ ُ َ‬ ‫ﺗـﺪل َﻋ َ‬ ‫ﻛﻠﻬـﺎ َ ُ ﱡ‬ ‫ُﱠَ‬
‫ﻟﺪﻋﺎﺋـﻪ ِ ْ ٍ‬ ‫ﻣﻀـﺎدا ِ ُ َ ِ ِ‬ ‫ﺑﺎﺳﻢ ِﻣﻦ َ ِ ِ‬
‫ﺑﺎﺳـﻢ‬ ‫اﳊﺴﻨَﻰ ُ َ‬ ‫أﺳﲈﺋﻪ ْ ُ ْ‬ ‫ِ ْ ِ ْ َْ‬
‫ادﻋـﻮا اﷲَ‬ ‫ﻗـﻞ ْ ُ‬ ‫ﺗﻌـﺎﱃ ‪ِ ُ  :‬‬ ‫ﻗﺎل َ َ َ‬ ‫ﻛﲈ َ َ‬ ‫اﻷﻣﺮ َ َ‬ ‫آﺧﺮ ‪ْ َ ،‬ﺑﻞ ْ َ ْ ُ‬ ‫َ َ‬
‫ﻓﻠــﻪ ْ َ ْ َ ُ‬
‫اﻷﺳــﲈء‬ ‫ﺗــﺪﻋﻮا َ َ ُ‬ ‫اﻟــﺮﲪﻦ َأﻳــﺎ َﻣــﺎ َ ْ ُ‬ ‫ادﻋــﻮا ﱠ ْ َ َ‬ ‫أو ْ ُ‬ ‫َِ‬
‫ــﲈﺋﻪ َﻳ ُ ﱡ‬ ‫ــﻢ ِﻣــﻦ َأﺳ ِ ِ‬ ‫ــﻨﻰ ‪َ . ‬و ُﻛ ﱡ‬ ‫ُ‬
‫ــﲆ‬ ‫ــﺪل َﻋ َ‬ ‫ــﻞ ا ْﺳ ٍ ْ ْ َ‬ ‫اﳊ ْﺴ َ‬
‫ــﲆ اﻟﺼ َ ِ ِ‬ ‫ِ‬ ‫اﻟ ﱠ ِ‬
‫ــﻤﻨ ََﻬﺎ‬ ‫ــﻔﺔ ﱠاﻟﺘــﻲ َﺗ َﻀ ﱠ‬ ‫ــﺬات ُاﳌ َﺴ ﱠــﲈة ‪َ ،‬و َﻋ َ ﱢ‬
‫واﻟﻌﻠـﻢ ‪،‬‬ ‫اﻟـﺬات َ ْ ِ ْ ِ‬ ‫ﻋـﲆ ﱠ ِ‬ ‫ﻳـﺪل َ َ‬ ‫اﻟﻌﻠﻴﻢ َ ُ ﱡ‬ ‫اﻻﺳﻢ ‪َ .‬ﻛـ‪ِ ِ َ ْ :‬‬ ‫ْ ُ‬
‫ِ‬
‫ِ‬ ‫اﻟـﺬات ْ ُ ْ ِ‬ ‫ﻋـﲆ ﱠ ِ‬ ‫واﻟﻘﺪﻳﺮ َ ُ ﱡ‬ ‫ِ‬
‫واﻟـﺮﺣﻴﻢ‬ ‫واﻟﻘـﺪرة ‪ َ ،‬ﱠ ُ‬ ‫َ‬ ‫َ‬ ‫ﻳﺪل َ َ‬ ‫َ َْ ُ‬
‫ــﺬات واﻟﺮ ْ َ ِ‬ ‫ــﲆ اﻟ ﱠ ِ‬
‫ــﺔ‬ ‫دﻻ َﻟ َ‬ ‫ــﺮ َ َ‬‫ــﻦ َ ْأﻧ َﻜ َ‬ ‫ﲪــﺔ ‪َ ،‬و َﻣ ْ‬ ‫َ ﱠ‬ ‫ــﺪل َﻋ َ‬ ‫َﻳ ُ ﱡ‬
‫اﻟﻈﺎﻫﺮ َ َ ُ ِ‬ ‫ِ‬ ‫ﺻﻔﺎﺗﻪ ِ ﱠﳑﻦ ﱠ ِ‬ ‫ﻋﲆ ِ َ ِ ِ‬ ‫َ ِِ‬
‫ﻣـﻦ‬ ‫ﻓﻘﻮﻟﻪ ْ‬ ‫ﻳﺪﻋﻲ ﱠ َ ْ ُ‬ ‫ْ َ‬ ‫أﺳﲈﺋﻪ َ َ‬ ‫َْ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِﺟــﻨ ِ‬
‫اﻟﻘﺮاﻣﻄــﺔ ﱠ َ‬
‫اﻟــﺬﻳﻦ‬ ‫اﻟﺒﺎﻃﻨﻴــﺔ ْ َ َ َ‬ ‫ﻏــﻼة ْ َ ﱠ‬ ‫ﻗــﻮل ُ َ‬ ‫ْﺲ َ ْ‬
‫ﻣﺘﻮﻥ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫‪١٥‬‬

‫ﺑـﻞ‬ ‫ﺑﺤـﻲ ؛ َ ْ‬ ‫ﻟﻴﺲ ِ َ ﱢ‬ ‫وﻻ َ ْ َ‬ ‫ﺣﻲ َ َ‬ ‫ﻫﻮ َ ﱞ‬ ‫ﻳﻘﺎل ُ َ‬ ‫ﻳﻘﻮﻟﻮن ‪َ :‬ﻻ ُ َ ُ‬ ‫َُ ُ َ‬
‫اﻟﻘﺮاﻣ َﻄ َ‬ ‫ــﻚ ْ َ ِ‬ ‫ــﺈن ُ َ ِ‬ ‫ــﲔ ؛ َﻓ ِ ﱠ‬ ‫ــﻪ اﻟﻨ ِﱠﻘﻴ َﻀ ْ ِ‬ ‫َﻳﻨْ ُﻔ َ‬
‫ــﺔ‬ ‫أوﻟﺌ َ َ‬ ‫ــﻮن َﻋﻨْ ُ‬
‫ـــﺮون اﺳـــﲈ ﻫ ِ‬ ‫ِ‬ ‫اﻟﺒﺎﻃﻨِ ﱠﻴ َ‬
‫ْ ِ‬
‫ـــﺾ‬ ‫ـــﻢ َﳏ ْ ٌ‬ ‫ـــﻮ ﻋ ْﻠ ٌ‬ ‫ـــﺔ َﻻ ُﻳﻨْﻜ ُ َ ْ ً ُ َ‬ ‫َ‬
‫ـــﲈﺋﻪِ‬ ‫ـــﺮون ﻣـــﺎ ِﰲ َأﺳ ِ‬ ‫ِ‬ ‫ِ‬
‫ْ َ‬ ‫ـــﲈ ُﻳﻨْﻜ ُ َ َ‬ ‫ـــﻤﺮات ‪َ ،‬وإِ ﱠﻧ َ‬ ‫ﻛﺎﳌ ْﻀ َ َ‬ ‫َ ُ‬
‫ــﻦ َ َ َ‬ ‫ــﻔﺎت ْ ِ ْ ِ‬ ‫اﳊﺴــﻨَﻰ ِﻣــﻦ ِﺻ َ ِ‬
‫ــﻢ‬ ‫واﻓﻘ ُﻬ ْ‬ ‫اﻹﺛﺒَــﺎت ‪َ ،‬ﻓ َﻤ ْ‬ ‫ْ‬ ‫ُْ ْ‬
‫اﻟﻐﻠﻮ ِﰲ ﱠ ِ ِ‬ ‫ﻣﻘﺼ ِ ِ‬
‫اﻟﻈﺎﻫﺮ‬ ‫دﻋﻮاه ْ ُ ُ ﱠ‬ ‫ﻣﻊ َ ْ َ ُ‬ ‫ﻛﺎن َ َ‬ ‫ﻮدﻫﻢ َ َ‬ ‫ْ‬ ‫ﻋﲆ َ ْ ُ‬ ‫ََ‬
‫ــﺬا‬ ‫ــﻴﺲ َﻫ َ‬ ‫ــﻚ ‪َ ،‬و َﻟ ْ َ‬ ‫ــﺔ ِﰲ َذﻟِ َ‬ ‫اﻟﺒﺎﻃﻨِﻴ ِ‬ ‫ِ‬
‫ــﻼة ْ َ ﱠ‬
‫ﻣﻮاﻓ ًﻘــﺎ ﻟِ ُﻐ َ ِ‬ ‫ِ‬
‫َُ‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻛـﻞ ْ ٍ‬
‫اﺳـﻢ‬ ‫أن ُ ﱠ‬ ‫اﳌﻘﺼﻮد َ ﱠ‬
‫وإﻧﲈ َ ْ ُ ُ‬ ‫ذﻟﻚ ‪ ِ َ .‬ﱠ َ‬ ‫ﺑﺴﻂ َ َ‬ ‫ﻣﻮﺿﻊ َ ْ‬ ‫َْ َ‬
‫ِ‬ ‫ِ‬
‫وﻋﲆ َﻣﺎ ِﰲ ْ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻣـﻦ‬
‫اﻻﺳﻢ ْ‬ ‫ﻋﲆ َذاﺗﻪ َ َ َ‬ ‫ﻳﺪل َ َ‬ ‫أﺳﲈﺋﻪ َ ُ ﱡ‬ ‫ﻣﻦ َ ْ َ‬ ‫ْ‬
‫اﻟﺘﻲ ِﰲ ِ ْ ِ‬
‫اﻻﺳﻢ‬ ‫اﻟﺼﻔﺔ ﱠ ِ‬ ‫َِ‬
‫ﻋﲆ ﱢ‬ ‫أﻳﻀﺎ َ َ‬ ‫وﻳﺪل َ ْ ً‬ ‫ﺻﻔﺎﺗﻪ ‪ ُ َ َ .‬ﱡ‬ ‫ِ َ ِِ‬
‫ــﻲ‬ ‫ــﲈء اﻟﻨﱠ ِﺒ ﱢ‬ ‫ــﺬﻟﻚ َأ ْﺳ َ ُ‬ ‫ــﺰوم ‪َ ،‬و َﻛ َ ِ َ‬ ‫ــﻖ اﻟ ﱡﻠ ُ ِ‬ ‫ﺑﻄﺮﻳ ِ‬ ‫ــﺮ ِ َ ِ‬ ‫ْاﻵ َﺧ ِ‬
‫ـــﺎﺣﻲ ‪،‬‬ ‫ﲪـــﺪ ‪ ،‬وا َﳌ ِ‬ ‫وأ ْ َ‬ ‫ـــﺪ ‪َ َ ،‬‬ ‫ـــﻞ‪ُ :‬ﳏ َﻤ ٍ‬ ‫ــــ‪ ^.‬ـ ِﻣﺜْ ُ‬
‫َ‬ ‫ﱠ‬
‫وﻛـﺬﻟﻚ َأﺳـﲈء ْ ُ ِ‬ ‫ِ‬ ‫واﳊﺎﴍ ‪ِ ِ َ ْ َ ،‬‬ ‫َ َْ ِ ِ‬
‫اﻟﻘـﺮآن ‪،‬‬ ‫واﻟﻌﺎﻗﺐ ‪ْ ُ َ ْ َ َ َ َ ،‬‬
 ‫‪١٦‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﺘﻔﺴﲑ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‬

‫واﳍـﺪى ‪ ،‬ﱢ َ ِ‬
‫واﻟﺸـﻔﺎء ‪،‬‬ ‫واﻟﻔﺮﻗﺎن ‪َ ُ ْ َ ،‬‬ ‫ﻘﺮآن ‪ِ َ ُ ْ ،‬‬ ‫ﻣﺜﻞ‪ْ :‬اﻟ ُ ِ‬ ‫ِ ُْ‬
‫َ‬ ‫َ ْ‬ ‫ْ‬
‫ذﻟﻚ ‪.‬‬ ‫وأﻣﺜﺎل َ ِ َ‬ ‫واﻟﻜﺘﺎب ‪ِ َ َ َ ،‬‬
‫ْ‬ ‫واﻟﺒﻴﺎن ‪ِ َ ِ ْ َ ،‬‬ ‫ْ ِ‬
‫َ ََ‬
‫ِ‬ ‫ِ‬
‫ــﻮد اﻟ ﱠﺴ ِ‬ ‫ِ‬
‫ــﻤﻰ ‪،‬‬ ‫ــﲔ اﳌُ َﺴ ﱠ‬‫ﺗﻌﻴ َ‬ ‫ــﺎﺋﻞ َ ْ‬ ‫ﻣﻘ ُﺼ ُ‬ ‫ــﺎن َ ْ‬ ‫ــﺈذا َﻛ َ‬ ‫َﻓ َ‬
‫ﻫـﺬا‬ ‫ﻣﺴـﻤﻰ َ َ‬ ‫ﻋـﺮف ُ َ ﱠ‬ ‫إذا ُ ِ َ‬ ‫ﻛﺎن َ‬ ‫اﺳﻢ َ َ‬ ‫ﺑﺄي ْ ٍ‬ ‫ﻋﱪﻧﺎ َﻋﻨ ُْﻪ ِ َ ﱢ‬ ‫َ ﱠ َْ‬
‫وﻗـﺪ َ ُ ُ‬ ‫ﻋﻠـﲈ ‪ْ َ َ ،‬‬ ‫ِ‬ ‫ِ ْ ِ‬
‫ﻳﻜـﻮن‬ ‫اﻻﺳـﻢ َ َ ً‬ ‫ﻳﻜـﻮن ْ ُ‬ ‫وﻗﺪ َ ُ ُ‬ ‫اﻻﺳﻢ ‪ْ َ َ ،‬‬
‫وﻣـﻦ َ ْ َ َ‬ ‫ﻳﺴﺄل َﻋـﻦ َ ِ ِ‬ ‫ﻛﻤﻦ َ ْ َ ُ‬ ‫ِ ًَ‬
‫أﻋـﺮض‬ ‫ﻗﻮﻟـﻪ ‪ْ َ َ  :‬‬ ‫ْ ْ‬ ‫ﺻﻔﺔ ‪ْ َ َ ،‬‬
‫ﻫـﻮ ْ ُ ْ ُ‬ ‫ِ‬ ‫ﻋﻦ ِ ْ ِ‬
‫اﻟﻘـﺮآن‬ ‫ﻟـﻪ ‪َ ُ :‬‬ ‫ﻓﻴﻘـﺎل َ ُ‬ ‫ذﻛﺮه ؟ َ ُ َ ُ‬ ‫ذﻛﺮي ‪َ ‬ﻣﺎ ْ ُ ُ‬ ‫َ ْ‬
‫اﻟﻜﺘـﺐ ‪ ِ َ .‬ﱠ‬ ‫ﻣـﻦ ْ ُ ُ ِ‬ ‫ِ‬
‫ﻓـﺈن ﱢ ْ َ‬
‫اﻟـﺬﻛﺮ‬ ‫أﻧﺰﻟﻪ ْ‬ ‫ﻫﻮ َﻣﺎ َ ْ َ َ ُ‬ ‫ﻣﺜﻼ ‪ْ َ ،‬أو ُ َ‬ ‫ًََ‬
‫ــﻞ ‪،‬‬ ‫اﻟﻔﺎ ِﻋ ِ‬
‫ــﺎف َإﱃ ْ َ‬ ‫ــﺎر ًة ُﻳ َﻀ ُ‬ ‫ــﺪر َﺗ َ‬ ‫ــﺪر ‪َ ،‬واﳌَ ْﺼ َ ُ‬ ‫َﻣ ْﺼ َ ٌ‬
‫ﻓﺈذا ِ َ ِ‬ ‫اﳌﻔﻌﻮل ‪َ ِ َ .‬‬ ‫وﺗﺎرة َإﱃ َ ْ ُ ِ‬
‫ﺑـﺎﳌﻌﻨَﻰ‬ ‫ذﻛـﺮ اﷲ ِ َ ْ‬ ‫ﻗﻴﻞ ‪ُ ْ :‬‬ ‫ََ ًَ‬
‫ﻗــﻮل ْ ِ‬ ‫ﺑــﻪ ِ ْ َ‬ ‫ﻳــﺬﻛﺮ ِ ِ‬
‫اﻟﻌﺒــﺪ‪:‬‬ ‫ﻣﺜــﻞ َ ْ ِ َ ْ‬ ‫ﻛــﺎن َﻣــﺎ ُ ْ َ ُ‬ ‫ــﺎﲏ ‪َ َ ،‬‬ ‫اﻟ ﱠﺜ ِ‬
‫إﻟﻪ ﱠإﻻ اﷲُ ‪َ ،‬واﷲُ‬ ‫وﻻ َ َ‬ ‫واﳊﻤﺪ ﷲ ‪َ َ ،‬‬ ‫ﺳﺒﺤﺎن اﷲ ‪ُ ْ َ ْ َ ،‬‬ ‫ُ ْ َ َ‬
‫أﻛﱪ ‪.‬‬‫ََُْ‬
‫ﻣﺘﻮﻥ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫‪١٧‬‬

‫ﻫـﻮ ‪،‬‬ ‫ﻛـﺎن َﻣـﺎ َ ْ ُ ُ ُ‬

‫ﻳـﺬﻛﺮه ُ َ‬ ‫اﻷول َ َ‬ ‫ﺎﳌﻌﻨَﻰ ْ َ ﱠ ِ‬ ‫ﻗﻴﻞ ﺑِ َ ْ‬ ‫وإذا ِ َ‬ ‫ََِ‬
‫وﻫﺬا ﻫﻮ ُاﳌـﺮاد ِﰲ َ ِ ِ‬
‫وﻣـﻦ‬
‫ﻗﻮﻟـﻪ ‪ْ َ َ  :‬‬ ‫ْ‬ ‫ﻛﻼﻣﻪ ‪ُ َ َ ُ َ َ َ ،‬‬ ‫وﻫﻮ َ َ ُ ُ‬ ‫َ َُ‬
‫ﻓﺈﻣﺎ‬ ‫ذﻟﻚ‪ ِ َ  :‬ﱠ‬ ‫ﻗﺒﻞ َ ِ َ‬ ‫ﻗﺎل َ ْ َ‬ ‫ﻷﻧﻪ َ َ‬ ‫ِ‬
‫ذﻛﺮي ‪ َ ‬ﱠ ُ‬ ‫ﻋﻦ ِ ْ ِ‬ ‫أﻋﺮض َ ْ‬ ‫ََْ َ‬
‫ﻳﻀـﻞ‬‫ﻓـﻼ َ ِ ﱡ‬ ‫ﻫـﺪاي َ َ‬ ‫اﺗﺒـﻊ ُ َ َ‬ ‫ﻓﻤﻦ ﱠ َ َ‬ ‫ﻫﺪى َ َ ِ‬ ‫ﻣﻨﻲ ُ ً‬ ‫ﻳﺄﺗﻴﻨﻜﻢ ِ ﱢ‬
‫َْ َﱠ ُ ْ‬
‫ِ‬
‫ــﺬﻛﺮ ‪،‬‬ ‫ــﻦ اﻟ ﱢ ْ ِ‬ ‫ــﺪاه ﻫـﻮ ﻣــﺎ َ ْ َ َ ِ‬ ‫وﻻ َﻳ ْ َ‬ ‫ََ‬
‫أﻧﺰﻟـﻪ ﻣ ْ‬ ‫ُ‬ ‫ﺸـﻘﻰ ‪َ ‬و ُﻫ َ ُ ُ َ َ‬
‫ﻗﺎل رب ِﱂ َ َ ِ‬ ‫ﺑﻌﺪ َ ِ َ‬
‫أﻋﻤـﻰ‬ ‫ﺣﴩﺗﻨـﻲ َ ْ َ‬ ‫ذﻟﻚ ‪ َ َ َ  :‬ﱢ َ َ ْ‬ ‫وﻗﺎل َ ْ َ‬ ‫َ َ َ‬
‫آﻳﺎﺗﻨَــﺎ‬ ‫ــﻚ َ ُ‬ ‫ــﺬﻟﻚ َ َأﺗﺘْ َ‬ ‫ــﺎل َﻛ َ ِ َ‬ ‫ــﲑا * َﻗ َ‬ ‫ــﺖ َﺑﺼ ً‬
‫ــﺪ ُﻛﻨْ ُ ِ‬ ‫َو َﻗ ْ‬
‫ﻳﻌﺮف َ ﱠ‬ ‫واﳌﻘﺼﻮد‪ْ َ :‬‬ ‫ِ‬
‫ﻫﻮ‪:‬‬ ‫اﻟﺬﻛﺮ ُ َ‬‫أن ﱢ ْ َ‬ ‫أن ُ ْ َ َ‬ ‫ﻓﻨﺴﻴﺘﻬﺎ ‪ُ ُ ْ َ َ . ‬‬ ‫ََ ََ‬
‫ﻗﻴﻞ‬ ‫ﻓﺴﻮاء ِ َ‬ ‫ﻟﻪ ‪ٌ َ َ َ ،‬‬ ‫اﻟﻌﺒﺪ َ ُ‬
‫ذﻛﺮ ْ ِ‬
‫ﻫﻮ ْ ُ َ ْ‬
‫ِ‬
‫َﺰل ‪ْ َ ،‬أو ُ َ‬ ‫ﻛﻼﻣﻪ ُاﳌﻨ ﱠ ُ‬ ‫ََ ُُ‬
‫ﻛﺘﺎﰊ ‪َ ،‬أو َ َ ِ‬ ‫ذﻛﺮي ِ َ ِ‬ ‫ِِْ‬
‫ﻫـﺪاي ‪ْ َ ،‬أو َ ْ ُ‬
‫ﻧﺤـﻮ‬ ‫ﻛﻼﻣـﻲ ‪ْ َ ،‬أو ُ َ َ‬ ‫ْ‬
‫واﺣﺪا ‪.‬‬‫اﳌﺴﻤﻰ َ ِ ً‬ ‫ﻛﺎن ُ َ ﱠ‬ ‫ذﻟﻚ ‪َ َ ،‬‬ ‫َِ َ‬
‫ـــﺔ َﻣـــﺎ ِﰲ‬ ‫ﻣﻌﺮ َﻓ َ‬ ‫ـــﺎﺋﻞ‪ِ ْ َ :‬‬ ‫ـــﻮد اﻟ ﱠﺴ ِ ِ‬ ‫ﻣﻘ ُﺼ ُ‬ ‫ـــﺎن َ ْ‬
‫وإن َﻛ َ‬ ‫َِْ‬
‫ﻣﻦ َ ْ ٍ‬ ‫ﻓﻼ ﱠ ِ‬ ‫اﻟﺼﻔﺔ ُ ْ َ ِ ِ‬ ‫َِ‬ ‫ِ ِ ِ‬
‫ﻗـﺪر‬ ‫ﺑﺪ ْ‬ ‫اﳌﺨﺘﺼﺔ ِﺑﻪ ‪ُ َ َ ،‬‬ ‫ﱠ‬ ‫ﻣﻦ ﱢ‬ ‫اﻻﺳﻢ ْ‬ ‫ْ‬
‫أن َﻳ ْﺴ َ َ‬ ‫ــﻞ َ ْ‬ ‫ِ‬
‫ــﻤﻰ ‪ ،‬ﻣﺜْ َ‬ ‫ِ‬ ‫ِ‬ ‫ٍ‬ ‫َ ِ‬
‫ــﻦ‬
‫ــﺄل َﻋ ْ‬ ‫ﺗﻌﻴــﲔ اﳌُ َﺴ ﱠ‬ ‫ــﲆ َ ْ‬ ‫زاﺋـﺪ َﻋ َ‬
 ‫‪١٨‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﺘﻔﺴﲑ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‬

‫اﳌـﺆﻣﻦ ‪ِ ْ َ ،‬‬ ‫ِ‬

‫أﻧـﻪ اﷲُ ؛‬ ‫ﻋﻠـﻢ َ ﱠ ُ‬ ‫وﻗـﺪ َ َ‬ ‫اﻟﺴـﻼم ُ ْ ِ َ‬ ‫اﻟﻘﺪوس ﱠ َ ِ‬ ‫ُْ ﱡ ِ‬
‫ﺳﻼﻣﺎ ْ ِ‬ ‫ﻟﻜﻦ ﻣﺮاده ﻣﺎ ﻣﻌﻨَﻰ َ ِ ِ‬ ‫ِ‬
‫ﻣﺆﻣﻨًﺎ‪،‬‬ ‫ﻗﺪوﺳﺎ َ َ ً ُ‬ ‫ﻛﻮﻧﻪ ُ ﱡ ً‬ ‫ْ‬ ‫َ ﱠ َُ َُ َ َ ْ‬
‫ﻫﺬا ‪ِ ُ َ َ ،‬‬ ‫ف َ َ‬ ‫إذا ُ ِ‬ ‫ذﻟﻚ ‪َ .‬‬ ‫وﻧﺤﻮ َ ِ َ‬
‫ﻛﺜﲑا َﻣـﺎ‬ ‫ﻓﺎﻟﺴﻠﻒ َ ً‬ ‫ﱠ‬ ‫ﻋﺮ َ‬ ‫ََ ْ َ‬
‫ﻋﻴﻨﻪ ‪ْ ِ َ ،‬‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫وإن‬ ‫ﻋﲆ َ ْ‬ ‫ﺗﺪل َ َ‬ ‫ﺑﻌﺒﺎرة َ ُ ﱡ‬ ‫اﳌﺴﻤﻰ ِ َ َ‬ ‫ﻋﻦ ُ َ ﱠ‬ ‫ﻳﻌﱪون َ ْ‬ ‫َُﱢُ َ‬
‫اﻻﺳـﻢ ْ َ ِ‬
‫اﻵﺧـﺮ‪،‬‬ ‫ﻟﻴﺲ ِﰲ ِ ْ ِ‬ ‫اﻟﺼﻔﺔ َﻣﺎ َ ْ َ‬
‫َِ‬
‫ﻣﻦ ﱢ‬ ‫ﻓﻴﻬﺎ ْ‬
‫ﻛﺎن ِ ِ‬
‫َ َ َ‬
‫ـــﺎﴍ وا َﳌ ِ‬ ‫ﲪـــﺪ ُﻫـــﻮ‪ :‬ا ْ ِ‬ ‫ـــﻮل ‪َ :‬أ ْ َ‬ ‫ـــﻦ َﻳ ُﻘ ُ‬
‫ـــﺎﺣﻲ‬ ‫ﳊ ُ َ‬ ‫َ َ‬ ‫َﻛ َﻤ ْ‬
‫ِ‬ ‫ِ‬
‫واﻟـﺮﺣﻴﻢ ‪،‬‬
‫اﻟﻐﻔـﻮر َ ﱠ ُ‬ ‫واﻟﻘﺪوس ُﻫَﻮ‪ُ ُ َ ْ :‬‬ ‫واﻟﻌﺎﻗﺐ ‪ ُ ْ َ ،‬ﱡ ُ‬ ‫َ َْ ُ‬
‫ََ ِ‬ ‫واﺣﺪ ‪َ ،‬ﻻ َ ﱠ ِ ِ‬ ‫اﳌﺴﻤﻰ َ ِ ٌ‬ ‫أي‪ َ :‬ﱠ‬
‫ﻫـﻲ‬
‫اﻟﺼـﻔﺔ َ‬ ‫أن َﻫﺬه ﱢ‬ ‫أن ُ َ ﱠ‬ ‫َ ْ‬
‫ﻟـﻴﺲ ْ ِ َ َ‬
‫اﺧـﺘﻼف‬ ‫ﻫـﺬا َ ْ َ‬ ‫أن َ َ‬ ‫وﻣﻌﻠـﻮم َ ﱠ‬ ‫اﻟﺼـﻔﺔ ‪ٌ ُ ْ َ َ ،‬‬ ‫ﻫﺬه ﱢ َ ُ‬ ‫ِِ‬
‫َ‬
‫ــﻚ‬ ‫ِ‬
‫ــﺎل َذﻟ َ‬ ‫ِ‬
‫ــﺎس ‪ ،‬ﻣﺜَ ُ‬ ‫ــﺾ اﻟﻨﱠ ِ‬ ‫ــﻪ َﺑ ْﻌ ُ‬ ‫ــﺎد ‪َ ،‬ﻛ َــﲈ َ ُ‬
‫ﻳﻈﻨﱡ ُ‬ ‫َﺗ َﻀ ﱟ‬
‫ﻟﻠﴫاط ُ ْ َ ِ ِ‬
‫اﳌﺴﺘﻘﻴﻢ ‪.‬‬ ‫ِ‬ ‫َْ ِ ُ ِ‬
‫ﺗﻔﺴﲑﻫﻢ ﱢ َ‬ ‫ُ ْ‬
‫ــﻪ ؛‬ ‫اﺗﺒﺎ ُﻋ ُ‬ ‫أي‪ :‬ﱢ َ‬ ‫َ‬
‫ــﺮآن ‪ْ ،‬‬ ‫ُ‬ ‫ُ‬
‫ــﻮ‪ :‬اﻟﻘ ْ‬ ‫ْ‬ ‫ــﻬﻢ ‪ُ :‬ﻫ َ‬ ‫ﺑﻌ ُﻀ ُ ْ‬ ‫ــﺎل َ ْ‬ ‫َﻓ َﻘ َ‬
‫ِ‬ ‫ِ ِ ِ‬ ‫ِ‬ ‫َِ ْ ِ‬
‫ﻋـﲇ ﱠاﻟـﺬي َ َ ُ‬
‫رواه‬ ‫ﱠﺒـﻲ ـ ^ ـ ﰲ َﺣـﺪﻳﺚ َ ﱟ‬ ‫ﻟﻘـﻮل اﻟﻨ ِ ﱢ‬
‫ﻃﺮق َ ﱢ ٍ‬ ‫ﻣﺬي ورواه َأﺑﻮ ُ ٍ ِ‬ ‫ﱢ ِِ‬
‫ﻫﻮ‪:‬‬ ‫ﻣﺘﻌﺪدة ُ َ‬ ‫ﻣﻦ ُ ُ ٍ ُ َ َ‬ ‫ﻧﻌﻴﻢ ْ‬ ‫اﻟﱰ ﱡ َ َ َ ُ ُ َ ْ‬ ‫ْ‬
‫ﻣﺘﻮﻥ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫‪١٩‬‬

‫ِ‬ ‫ِ‬
‫ﻫـﻮ‬ ‫اﳊﻜـﻴﻢ ‪َ ،‬و ُ َ‬ ‫اﻟـﺬﻛﺮ َْ ُ‬ ‫وﻫـﻮ ﱢ ْ ُ‬ ‫اﳌﺘﲔ ‪َ ُ َ ،‬‬ ‫ﺣﺒﻞ اﷲ َ ُ‬ ‫)) َ ْ ُ‬
‫ِ‬
‫ﻫــــﻮ‪:‬‬ ‫ﺑﻌﻀــــﻬﻢ ُ َ‬ ‫وﻗــــﺎل َ ْ ُ ُ ْ‬ ‫اﳌﺴــــﺘﻘﻴﻢ (( َ َ َ‬ ‫اﻟﴫاط ُ ْ َ ُ‬ ‫ﱢ َ ُ‬
‫ﻟﻘﻮﻟﻪ ـ ^ ـ ِﰲ ِ ِ‬ ‫اﻹﺳﻼم ؛ ِ َ ِ ِ‬
‫ﺑـﻦ‬ ‫ﱠـﻮاس ْ ِ‬ ‫ﺣـﺪﻳﺚ اﻟﻨ ﱠ ِ‬ ‫َ‬ ‫ْ‬ ‫ِْ ْ َ ُ‬
‫اﻟﺬي رواه ﱢ ِ ِ‬ ‫ﺳﻤﻌﺎن ﱠ ِ‬ ‫َ ْ َ َ‬
‫ﴐب‬ ‫وﻏـﲑه ‪َ َ َ )) :‬‬ ‫ﻣﺬي َ َ ْ ُ ُ‬ ‫اﻟﱰ ﱡ‬ ‫ََ ُ ْ‬
‫ِ‬
‫اﻟﴫاط‬ ‫ﻣﺴﺘﻘﻴﲈ ‪َ َ َ ،‬‬ ‫ِ‬ ‫ﻣﺜﻼ ِ َ ً‬ ‫اﷲُ َ َ ً‬
‫ﺟﻨﺒﺘـﻲ ﱢ َ‬ ‫وﻋﲆ َ َ َ َ ْ‬ ‫ﴏاﻃﺎ ُ ْ َ ً‬
‫وﻋـﲆ‬ ‫ﻣﻔﺘﺤـﺔ ‪َ َ َ ،‬‬ ‫أﺑـﻮاب ُ َ ﱠ َ ٌ‬ ‫اﻟﺴـﻮرﻳﻦ َ ْ َ ٌ‬ ‫وﰲ ﱡ َ ْ ِ‬ ‫ان ‪ِ َ ،‬‬ ‫ﺳﻮر ِ‬ ‫ُ َ‬
‫ــﻮقِ‬ ‫ِ‬
‫ــﻦ َﻓ ْ‬ ‫ــﺪﻋﻮ ﻣ ْ‬ ‫ودا ٍع َﻳ ْ ُ‬ ‫ــﺎة َ َ‬
‫ﻣﺮ َﺧ ٌ‬ ‫ــﺘﻮر ُ ْ‬ ‫ــﻮاب ُﺳ ُ ٌ‬ ‫ِ‬ ‫ْاﻷَ ْﺑ َ‬
‫ــﺎل ‪:‬‬ ‫اﻟﴫاط َﻗ َ‬ ‫ِ‬ ‫ــﲆ َ ْ ِ‬ ‫ــﺪﻋﻮ َﻋ َ‬ ‫ِ‬
‫رأس ﱢ َ‬ ‫ودا ٍع َﻳ ْ ُ‬ ‫اﻟﴫاط َ َ‬ ‫ﱢ َ‬
‫اﻹﺳـﻼم ‪ َ ،‬ﱡ َ ِ‬ ‫ِ‬
‫واﻟﺴـﻮران‪:‬‬ ‫ﻫـﻮ‪ُ َ ْ ِ ْ :‬‬ ‫ﻓﺎﻟﴫاط ُ ْ َ ُ‬
‫اﳌﺴـﺘﻘﻴﻢ ُ َ‬ ‫َ ﱢ َ ُ‬
‫ـــﺎرم اﷲ ‪،‬‬ ‫ﳏ ُِ‬ ‫ـــﺔ‪َ َ :‬‬ ‫اﳌﻔﺘﱠ َﺤ ُ‬ ‫ـــﻮاب ُ َ‬ ‫ـــﺪود اﷲ ‪َ ،‬و ْاﻷَ ْﺑ َ ُ‬ ‫ُﺣ ُ ُ‬
‫ﻛﺘــــﺎب اﷲ ‪،‬‬ ‫ِ ِ‬ ‫ﻋــــﲆ َ ْ ِ‬ ‫واﻟــــﺪاﻋﻲ َ َ‬ ‫ﱠ ِ‬
‫اﻟﴫاط‪ُ َ :‬‬ ‫رأس ﱢ َ‬ ‫َ‬
‫ﻛـﻞ‬ ‫ﻗﻠـﺐ ُ ﱢ‬ ‫واﻋﻆ اﷲ ِﰲ َ ْ ِ‬ ‫ِ‬
‫اﻟﴫاط‪ُ َ :‬‬ ‫ِ‬ ‫واﻟﺪاﻋﻲ َ ْ َ‬ ‫ِ‬
‫ﻓﻮق ﱢ َ‬ ‫َ ﱠ‬
‫دﻳــﻦ‬ ‫ِ‬ ‫ِ‬
‫ﻣﺘﻔ َﻘــﺎن ؛ َ ﱠ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ــﺬان ْاﻟ َﻘ ْ َ‬ ‫ِ‬ ‫ــﺆﻣﻦ (( َﻓ َﻬ َ‬ ‫ِ‬
‫ُﻣ ْ ٍ‬
‫ﻷن َ‬ ‫ــﻮﻻن ُ ﱠ‬
‫وﻟﻜﻦ ُ ﱞ ِ‬ ‫ِ‬ ‫اﻹﺳﻼم ُﻫﻮ ﱢاﺗﺒﺎع ْ ُ ِ‬
‫ﻧﺒـﻪ‬
‫ْﻬﲈ َ ﱠ َ‬ ‫ﻛﻞ ﻣـﻨ ُ َ‬ ‫اﻟﻘﺮآن ‪ْ َ َ ،‬‬ ‫ِْ ْ َ ِ َ َ ُ ْ‬
 ‫‪٢٠‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﺘﻔﺴﲑ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‬

‫أن َ ْ َ‬ ‫ﻛـﲈ َ ﱠ‬ ‫اﻟﻮﺻـﻒ ْ َ ِ‬ ‫ِ‬ ‫وﺻﻒ َ ْ ِ‬ ‫ٍ‬

‫ﻟﻔـﻆ‪:‬‬ ‫اﻵﺧـﺮ َ َ‬ ‫ﻏﲑ ْ َ ْ‬ ‫ﻋﲆ َ ْ‬ ‫ََ‬
‫ﻗـﻮل‬ ‫وﻛـﺬﻟﻚ َ ْ ُ‬ ‫ﺛﺎﻟـﺚ ‪َ ِ َ َ َ ،‬‬ ‫ﺑﻮﺻـﻒ َ ِ ٍ‬ ‫ِ‬
‫ﻳﺸﻌﺮ ِ َ ْ‬
‫ِ‬
‫ﴏاط ‪ُ ْ ُ ،‬‬
‫ِ ٍ‬
‫َ‬
‫ﻗﺎل‪:‬‬ ‫ﻣﻦ َ َ‬‫وﻗﻮل َ ْ‬ ‫واﳉﲈﻋﺔ ‪ُ ْ َ َ ،‬‬ ‫اﻟﺴﻨ ُﱠﺔ َ ْ َ َ َ ُ‬ ‫ﻫﻮ‪ :‬ﱡ‬ ‫ﻗﺎل ‪َ ُ :‬‬ ‫ﻣﻦ َ َ‬ ‫َ ْ‬
‫ﻫـﻮ َ َ ُ‬ ‫ﻣﻦ َ َ‬ ‫اﻟﻌﺒﻮدﻳﺔ ‪َ ،‬و َ ْ ُ‬ ‫ِ‬ ‫ِ‬ ‫ﻫﻮ َ ِ ُ‬
‫ﻃﺎﻋـﺔ‬ ‫ﻗﺎل‪َ ُ :‬‬ ‫ﻗﻮل َ ْ‬ ‫ﻃﺮﻳﻖ ْ ُ ُ ﱠ‬ ‫َُ‬
‫ِ‬ ‫ذﻟﻚ ‪َ ُ َ َ ،‬‬ ‫ِ‬ ‫ورﺳﻮﻟﻪ ^ ‪ُ َ ْ َ َ ،‬‬ ‫ِ‬ ‫ِ‬
‫ﻓﻬﺆﻻء ُ ﱡ ُ ْ‬
‫ﻛﻠﻬـﻢ‬ ‫وأﻣﺜﺎل َ َ‬ ‫اﷲ َ َ ُ‬
‫ذات وا ِﺣ َ ٍ ِ‬ ‫ٍ‬
‫ــﻞ‬ ‫ــﻔﻬﺎ ُﻛ ﱞ‬‫ــﻦ َو َﺻ َ َ‬ ‫ــﺪة ‪َ ،‬ﻟﻜ ْ‬ ‫ــﺎروا َإﱃ َ َ‬ ‫َأ َﺷ ُ‬
‫ﺑﺼﻔﺔ ِ ْ ِ ِ‬ ‫ِﻣﻨْﻬﻢ ِ ِ َ ِ‬
‫ﺻﻔﺎﲥﺎ ‪.‬‬ ‫ﻣﻦ َ َ‬ ‫ُ ْ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻳﺬﻛﺮ ُ ﱞ‬ ‫اﻟﺜﺎﲏ‪ْ َ :‬‬ ‫ْﻒ ﱠ ِ‬
‫ﻣﻦ ْ ِ‬
‫اﻻﺳﻢ‬ ‫ْﻬﻢ ْ‬ ‫ﻛﻞ ﻣﻨ ُ ْ‬ ‫أن َ ْ ُ َ‬ ‫اﻟﺼﻨ ُ‬ ‫ﱢ‬
‫وﺗﻨ ِْﺒﻴـﻪِ‬ ‫ِ‬ ‫ﻋـﲆ َ ِ ِ‬ ‫ِ‬ ‫ِ‬
‫اﻟﺘﻤﺜﻴـﻞ َ َ‬ ‫ﺳـﺒﻴﻞ ﱠ ْ ِ‬ ‫أﻧﻮاﻋـﻪ َ َ‬ ‫ﺑﻌﺾ َ ْ َ‬ ‫ﻟﻌﺎم َ ْ َ‬ ‫اْ َ ﱢ‬
‫اﳊـﺪ ُ َ ِ ِ‬
‫اﳌﻄـﺎﺑﻖ‬ ‫ﺳﺒﻴﻞ ْ َ ﱢ‬ ‫ﻋﲆ َ ِ ِ‬ ‫ﱠﻮع ‪َ ،‬ﻻ َ َ‬ ‫ﻋﲆ اﻟﻨ ْ ِ‬ ‫اﳌﺴﺘﻤﻊ َ َ‬ ‫ُْ َِ ِ‬
‫ﻣﺜـﻞ َ ِ ٍ‬
‫ﺳـﺎﺋﻞ‬ ‫وﺧﺼﻮﺻـﻪ ‪َ ْ ِ ،‬‬ ‫ِ ِ‬
‫ﻋﻤﻮﻣﻪ َ ُ ُ‬
‫ﻟﻠﻤﺤﺪود ِﰲ ُ ِ ِ‬
‫ُ‬
‫ِْ ُ ِ‬
‫َ ْ‬
‫ِ‬ ‫ِ‬
‫ﻓـﺄري‬‫اﳋﺒﺰ ( َ ُ ِ َ‬ ‫ﻟﻔﻆ ْ ُ ْ ِ‬ ‫ﻣﺴﻤﻰ‪ْ َ ) :‬‬ ‫ﻋﻦ ُ َ ﱠ‬ ‫ﺳﺄل َ ْ‬ ‫أﻋﺠﻤﻲ َ َ َ‬ ‫َْ َ ﱟ‬
‫ﻫـﺬا ‪،‬‬ ‫ﻧـﻮع َ َ‬ ‫ﻓﺎﻹﺷﺎرة َإﱃ َ ْ ِ‬ ‫ﻫﺬا ‪ُ َ َ ِ ْ َ .‬‬ ‫ﻟﻪ ‪َ َ :‬‬ ‫وﻗﻴﻞ َ ُ‬ ‫رﻏﻴﻔﺎ َ ِ َ‬ ‫َ ِ ً‬
‫ﻧﻘـﻞ‬ ‫ذﻟﻚ َﻣـﺎ ُ ِ َ‬ ‫ﻣﺜﺎل َ ِ َ‬ ‫وﺣﺪه ‪ُ َ ِ ،‬‬ ‫اﻟﺮﻏﻴﻒ َ ْ َ ُ‬
‫ﻫﺬا ِ ِ‬
‫َﻻ َإﱃ َ َ ﱠ‬
‫ﻣﺘﻮﻥ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫‪٢١‬‬

‫اﻟـﺬﻳﻦ ْ َ َ ْ َ‬ ‫ِ‬ ‫ﻗﻮﻟﻪ ‪ُ  :‬ﺛﻢ َ ْ َ ِ‬ ‫ِﰲ َ ِ ِ‬

‫اﺻـﻄﻔﻴﻨﺎ‬ ‫اﻟﻜﺘـﺎب ﱠ َ‬ ‫أورﺛﻨـﺎ ْ َ َ‬ ‫ﱠ ْ َ‬ ‫ْ‬
‫ِ‬
‫وﻣـﻨﻬﻢ ُ ْ َ ٌ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻓﻤـﻨﻬﻢ َﻇـﺎﱂ ٌ َ ْ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻣﻘﺘﺼـﺪ‬ ‫ﻟﻨﻔﺴـﻪ َ ْ ُ ْ‬ ‫ﻋﺒﺎدﻧـﺎ َ ْ ُ ْ‬ ‫ﻣﻦ َ َ‬ ‫ْ‬
‫ﺑﺎﳋﲑات ‪. ‬‬ ‫ﺳﺎﺑﻖ ِ َ ِ‬ ‫وﻣﻨﻬﻢ َ ِ ٌ‬ ‫ِ‬
‫َْ‬ ‫َ ُْ ْ‬
‫ـــﺎﱂ ﻟِﻨ َْﻔ ِﺴ ِ‬ ‫ِ‬ ‫ـــﻮم َ ﱠ‬
‫ـــﺎول ُاﳌ َﻀ ﱢ َ‬
‫ـــﻴﻊ‬ ‫ـــﻪ َ َﻳﺘﻨَ َ ُ‬ ‫أن اﻟ ﱠﻈ َ‬ ‫ﻓﻤﻌ ُﻠ ٌ‬ ‫ََ ْ‬
‫واﳌﻘﺘ ِﺼ ُ‬ ‫ــﻚ ِ ْﻟﻠﻤﺤﺮﻣ ِ‬ ‫ﻟﻠﻮاﺟﺒ ِ‬ ‫ِ‬
‫ــﺪ‬ ‫ــﺎت ‪َ ْ ُ َ ،‬‬ ‫واﳌﻨْﺘَ ِﻬ َ ُ َ ﱠ َ‬ ‫ــﺎت َ ُ‬ ‫َْ ِ َ‬
‫ــﺎرك ُاﳌﺤﺮﻣ ِ‬ ‫ــﻞ ْ ِ ِ‬ ‫َﻳﺘﻨَ ُ ِ‬
‫ــﺎت ‪،‬‬ ‫اﻟﻮاﺟﺒَــﺎت َو َﺗ ِ َ َ ﱠ َ‬ ‫ــﺎول َﻓﺎﻋ َ َ‬ ‫َ َ‬
‫ﺑﺎﳊﺴﻨَﺎتِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻓﺘﻘﺮب ْ َ َ‬ ‫ﺳﺒﻖ َ َ َ ﱠ َ‬ ‫ﻣﻦ َ َ َ‬ ‫ﺧﻞ ﻓﻴﻪ َ ْ‬ ‫ﻳﺪ ُ ُ‬ ‫واﻟﺴﺎﺑﻖ َ ْ‬ ‫َ ﱠ ُ‬
‫ِ‬ ‫ِ‬
‫أﺻــﺤﺎب‬‫ﻫــﻢ َ ْ َ ُ‬ ‫اﻟﻮاﺟﺒــﺎت ‪َ ُ َ ْ ُ َ .‬‬
‫ﻓﺎﳌﻘﺘﺼــﺪون ُ ْ‬ ‫ﻣــﻊ ْ َ ِ َ‬ ‫َ َ‬
‫ِ‬
‫ــــﺎﺑﻘﻮن * ُأوﻟَﺌ َ‬ ‫ــــﺎﺑﻘﻮن اﻟ ﱠﺴ ِ ُ َ‬ ‫ــــﲔ ‪َ ‬واﻟ ﱠﺴ ِ ُ َ‬ ‫اﻟﻴﻤ ِ‬ ‫ِ‬
‫ــــﻚ‬ ‫َْ‬
‫ﻫـﺬا ِﰲ َ ْ ٍ‬ ‫ﻳـﺬﻛﺮ َ َ‬ ‫ِ‬ ‫َُﱠُ َ‬
‫ﻧـﻮع‬ ‫ْﻬﻢ َ ْ ُ ُ‬ ‫إن ُﻛﻼ ﻣﻨ ُ ْ‬ ‫ﺛﻢ ﱠ‬ ‫اﳌﻘﺮﺑﻮن ‪ ُ . ‬ﱠ‬
‫اﻟﺴـﺎﺑﻖ‬ ‫اﻟﻘﺎﺋـﻞ ‪ :‬ﱠ ِ ُ‬ ‫ﻛﻘـﻮل ْ َ ِ ِ‬ ‫ت‪ِ ْ َ َ ،‬‬ ‫اﻟﻄﺎﻋـﺎ ِ‬ ‫أﻧـﻮاع ﱠ َ‬ ‫ﻣﻦ َ ْ َ ِ‬ ‫ْ‬
‫ِ‬
‫واﳌﻘﺘﺼـﺪ ﱠ ِ‬
‫اﻟﻮﻗـﺖ ‪ُ ِ َ ْ ُ َ ،‬‬ ‫أول ْ ْ ِ‬ ‫ﱠِ‬
‫اﻟـﺬي‬ ‫ﻳﺼـﲇ ِﰲ َ ﱠ ِ َ‬ ‫اﻟﺬي ُ َ ﱢ‬
‫ِ ِ ِ ِ ِ‬ ‫ِ ِ‬
‫ــﲇ ِﰲ َ ْأﺛﻨَﺎﺋــﻪ ‪َ ،‬واﻟ ﱠﻈــﺎﱂ ُ ﻟﻨ َْﻔﺴــﻪ ا ﱠﻟــﺬي ُﻳ َ ﱢ ُ‬
‫ــﺆﺧﺮ‬ ‫ُﻳ َﺼ ﱢ‬
‫وﻳﻘـــﻮل ] ْ َ ُ‬ ‫اﻻﺻـــﻔﺮار ‪ُ ُ َ َ ،‬‬ ‫اﻟـــﻌﴫ َإﱃ ِ ْ ِ َ ِ‬
‫اﻵﺧـــﺮ [‬ ‫ْ َ ْ َ‬
 ‫‪٢٢‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﺘﻔﺴﲑ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ــﺮ‬‫ذﻛـﺮﻫﻢ ِﰲ آ ِﺧ ِ‬ ‫ــﺪ َ َ َ ُ ْ‬ ‫واﻟﻈـ ِﺎﱂ ُ َﻗ ْ‬ ‫ــﺪ َ ﱠ‬ ‫واﳌﻘﺘَ ِﺼ ُ‬ ‫اﻟﺴـﺎﺑﻖ َ ُ ْ‬ ‫ﱠ ُِ‬

‫ﻓﺈ ﱠﻧــﻪ َذ َﻛــﺮ ُاﳌﺤ ِﺴــﻦ ِﺑﺎﻟﺼ َ َ ِ‬ ‫ــﻮرة ْاﻟﺒ َﻘ ِ‬ ‫ِ‬
‫ــﺪﻗﺔ ‪،‬‬ ‫ــﺮة ‪ َ ْ َ ُ ِ َ ،‬ﱠ‬ ‫ُﺳ َ َ َ‬
‫ﱠـﺎس‬ ‫ﺑـﺎﻟﺒﻴﻊ ‪َ ،‬واﻟﻨ ُ‬ ‫واﻟﻌـﺎدل ِ ْ َ ْ ِ‬ ‫اﻟﺮﺑﺎ ‪َ ِ َ ْ َ ،‬‬ ‫ﺑﺄﻛﻞ ﱢ َ‬ ‫واﻟﻈﺎﱂ َ ِ َ ْ ِ‬ ‫ﱠ ِ‬
‫َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِﰲ ْ َ َ ِ‬
‫وإﻣﺎ َﻇﺎﱂ ٌ ‪،‬‬ ‫ﻋﺎدل ‪ ِ َ ،‬ﱠ‬ ‫وإﻣﺎ َ ٌ‬ ‫ﳏﺴﻦ ‪ ِ َ ،‬ﱠ‬ ‫إﻣﺎ ُ ْ ٌ‬ ‫اﻷﻣﻮال ﱠ‬ ‫ْ‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻣـــﻊ‬
‫اﳌﺴـــﺘﺤﺒﺎت َ َ‬ ‫ﺑـــﺄداء ُ ْ َ َ ﱠ‬ ‫اﳌﺤﺴـــﻦ ِ َ َ‬ ‫ُ‬ ‫ﻓﺎﻟﺴـــﺎﺑﻖ‪ْ ُ :‬‬ ‫َ ﱠ ُِ‬
‫ﻣﺎﻧﻊ ﱠ َ ِ‬ ‫ِ‬ ‫واﻟﻈﺎﱂ ُ ‪ُ ِ :‬‬ ‫ﱠ ِ‬ ‫ْ ِ ِ‬
‫اﻟﺰﻛﺎة‪،‬‬ ‫اﻟﺮﺑﺎ َ ْأو َ ُ‬ ‫آﻛﻞ ﱢ َ‬ ‫اﻟﻮاﺟﺒﺎت ‪َ ،‬‬ ‫َ َ‬
‫ــﺔ َ َ‬ ‫اﳌﻔﺮو َﺿ َ‬ ‫ِ‬ ‫ِ‬
‫وﻻ‬ ‫ــﺎة َ ْ ُ‬ ‫اﻟﺰ َﻛ َ‬ ‫ﻳـﺆدي ﱠ‬ ‫واﳌﻘﺘﺼـﺪ‪ :‬ا ﱠﻟــﺬي ُ َ ﱢ‬ ‫َ ُْ َ ُ‬
‫ﻗـﻮل‬‫ﻓﻜـﻞ َ ْ ٍ‬ ‫اﻷﻗﺎوﻳﻞ ‪ ُ َ .‬ﱡ‬ ‫وأﻣﺜﺎل َﻫﺬه ْ َ َ ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫اﻟﺮﺑﺎ ‪ُ َ ْ َ َ ،‬‬ ‫َُُْ‬
‫ﻳﺄﻛﻞ ﱢ َ‬
‫ذﻛــﺮ ِ َ ِ ِ‬ ‫داﺧــﻞ ِﰲ ْ ِ ِ‬ ‫ﻧــﻮع َ ِ ٍ‬ ‫ِ ِ ِ‬
‫ﻟﺘﻌﺮﻳــﻒ‬ ‫اﻵﻳــﺔ ُ َ ْ‬ ‫َ‬ ‫ذﻛــﺮ َ ْ ٍ‬ ‫ﻓﻴــﻪ ْ ُ‬
‫ﻋـﲆ َ ِ ِ ِ‬ ‫ْﺒﻴﻬﻪ ِ ِﺑﻪ َ َ‬ ‫وﺗﻨ ِ ِ ِ‬ ‫َﺎول ْ ِ‬ ‫ُْ َِ ِ‬
‫ﻧﻈـﲑه ؛‬ ‫ﻟﻪ َ َ‬ ‫اﻵﻳﺔ َ ُ‬ ‫اﳌﺴﺘﻤﻊ ِ َﺑﺘﻨ ُ ِ َ‬
‫ـــﻦ‬ ‫ﻳﺴــﻬﻞ َ ْ َ ِ‬ ‫ﻗــﺪ َ ْ ُ ُ‬ ‫ﺑﺎﳌﺜــﺎل َ ْ‬ ‫اﻟﺘﻌﺮﻳــﻒ ِ ِْ َ ِ‬ ‫ﻓــﺈن ﱠ ْ ِ َ‬ ‫َ ِﱠ‬
‫أﻛﺜــﺮ ﻣ ْ‬ ‫َ‬
‫ِ‬ ‫ﺑﺎﳊﺪ ُ ْ َ ِ‬ ‫اﻟﺘﻌﺮﻳﻒ ِ ْ َ ﱢ‬ ‫ﱠ ِ ِ‬
‫اﻟﺴﻠﻴﻢ َ َﻳﺘ َ ﱠ ُ‬
‫ﻔﻄﻦ‬ ‫واﻟﻌﻘﻞ ﱠ ُ‬ ‫اﳌﻄﻠﻖ ‪ُ ْ َ ْ َ .‬‬ ‫ْ‬
‫ِ‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬ ‫ِﻟﻠﻨ ْ ِ‬
‫ﻓﻘﻴـﻞ‬ ‫ﻟﻪ َإﱃ َرﻏﻴﻒ َ َ‬ ‫أﺷﲑ َ ُ‬ ‫إذا ُ َ‬ ‫ﻳﺘﻔﻄﻦ َ‬ ‫ﻛﲈ َ َ َ ﱠ ُ‬ ‫ﱠﻮع ‪َ َ ،‬‬
‫اﳋﺒﺰ ‪.‬‬ ‫ﻫﻮ ْ ُ ْ ُ‬ ‫ﻫﺬا ُ َ‬ ‫ﻟﻪ ‪َ َ :‬‬ ‫َُ‬
‫ﻣﺘﻮﻥ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫‪٢٣‬‬

‫ﻗـﻮﳍﻢ‪ِ ِ :‬‬ ‫ﻫﺬا ْ َ ِ‬ ‫ﳚﻲء َ ِ ِ‬ ‫َ َْ ِ‬

‫ﻫـﺬه‬ ‫اﻟﺒـﺎب َ ْ ُ ُ ْ َ‬ ‫ﻣﻦ َ َ‬ ‫ﻛﺜﲑا ْ‬ ‫وﻗﺪ َ ُ ً‬
‫ِ‬ ‫ــﺖ ِﰲ َﻛ َ‬
‫ــﺬﻛﻮر‬‫ــﺎن اﳌَ ْ ُ ُ‬ ‫إن َﻛ َ‬ ‫ــﺬا ‪َ ،‬ﻻ ﱠ َ‬
‫ﺳـﻴﲈ ْ‬ ‫اﻵﻳـﺔ َ َﻧﺰ َﻟ ْ‬ ‫ْ َ ُ‬
‫اﳌﺬﻛﻮرة ِﰲ ﱠ ْ ِ ِ‬
‫اﻟﺘﻔﺴـﲑ‬ ‫ﱡﺰول َ ْ ُ ِ‬
‫َ‬
‫ب اﻟﻨ ُ ِ‬ ‫ﻛﺄﺳﺒﺎ ِ‬ ‫ﺷﺨﺼﺎ ‪َ ْ َ َ ،‬‬ ‫َ ْ ً‬
‫أوس ْ ِ‬ ‫اﻣﺮأة َ ْ ِ‬ ‫ِ‬ ‫ﻧﺰﻟﺖ ِﰲ ْ َ َ‬ ‫اﻟﻈﻬﺎر َ َ َ ْ‬ ‫آﻳﺔ ﱢ َ ِ‬ ‫إن َ َ‬ ‫ﻛﻘﻮﳍﻢ‪ :‬ﱠ‬ ‫ِ‬
‫ﺑﻦ‬ ‫ََْ ْ‬
‫ــﺖ ِﰲ ﻋــﻮﻳﻤﺮ‬ ‫ــﺔ ﱢ ِ‬
‫اﻟﻠﻌــﺎن َ َﻧﺰ َﻟ ْ‬ ‫ــﺎﻣﺖ ‪ ِ َ ،‬ﱠ‬ ‫اﻟﺼ ِ ِ‬
‫وإن آ َﻳ َ َ‬ ‫ﱠ‬
‫اﻟﻜﻼﻟـﺔِ‬ ‫آﻳـﺔ ْ َ َ َ‬ ‫وأن َ َ‬ ‫أﻣﻴـﺔ ‪ َ َ ،‬ﱠ‬‫ﺑـﻦ ُ َ ﱠ َ‬ ‫ﻫﻼل ْ ِ‬ ‫ِ‬ ‫ِ‬
‫اﻟﻌﺠﻼﲏ َ ْأو َ‬
‫ﺑـﻦ َ ِ‬
‫وأن‬‫ﻗﻮﻟـﻪ ‪ِ َ َ  :‬‬ ‫وأن َ ْ َ ُ‬ ‫ﻋﺒـﺪ اﷲ ‪ َ َ ،‬ﱠ‬ ‫ﻧﺰﻟﺖ ِﰲ َﺟﺎﺑِ ِﺮ ْ ِ ْ‬ ‫ََ َ ْ‬
‫ﻧﺰﻟﺖ ِﰲ َﺑﻨـﻲ ُ َ ْ َ َ‬ ‫ِ‬ ‫أﻧﺰل اﷲُ ‪ْ َ َ َ ‬‬ ‫ﺑﻴﻨﻬﻢ ِ َﺑﲈ َ ْ َ َ‬
‫ﻗﺮﻳﻈـﺔ‬ ‫اﺣﻜﻢ َ ْ َ ُ ْ‬‫ْ ُ ْ‬
‫ﻳﻮﻣﺌــﺬٍ‬ ‫ﻳــﻮﳍﻢ ِ‬ ‫ﻗﻮﻟــﻪ ‪  :‬وﻣــﻦ ﱢ ِ‬ ‫ﱠﻀــﲑ ‪ َ َ ،‬ﱠ‬ ‫َواﻟﻨ ِ ِ‬
‫وأن َ ْ َ ُ َ َ ْ ُ َ ْ َ ْ َ‬
‫ﻗﻮﻟــﻪ ‪ُ َ َ َ  :‬‬
‫ﺷــﻬﺎدة‬ ‫وأن َ ْ َ ُ‬ ‫ﺑــﺪر ‪ َ َ ،‬ﱠ‬ ‫ﻧﺰﻟــﺖ ِﰲ َ ْ ٍ‬ ‫دﺑــﺮه‪ْ َ َ َ .‬‬ ‫ُُ َ ُ‬
‫ـــﺖ ﰲِ‬ ‫ـــﺪﻛﻢ اﳌَ ْ ُ‬ ‫َ‬ ‫ِ‬
‫ـــﻮت ‪َ َ ‬ﻧﺰ َﻟ ْ‬ ‫ﺣﴬ أ َﺣ َ ُ ُ‬ ‫ﻨﻜﻢ َإذا َ َ َ‬ ‫َﺑﻴْـــ ُ ْ‬
‫وﻗـﻮل َ ِأﰊ‬ ‫ﺑﻦ َ ٍ‬ ‫ِ‬ ‫ﻗﻀﻴﺔ َ ِ ٍ‬ ‫َ ِ ِ‬
‫ﺑـﺪاء ‪َ ْ َ َ ،‬‬ ‫وﻋﺪي ْ ِ َ‬ ‫ﲤﻴﻢ اﻟﺪاري َ َ ﱢ‬ ‫ﱠ‬
‫ِ‬ ‫وﻻ ُ ْﺗﻠ ُﻘــــﻮا ِﺑﺄَ ْﻳ‬
‫ــــﺪﻳﻜﻢ َإﱃ‬ ‫ُ ْ‬ ‫ــــﻪ ‪َ َ  :‬‬ ‫ﻗﻮ َﻟ ُ‬ ‫إن َ ْ‬‫ــــﻮب ﱠ‬ ‫َأ ﱡﻳ َ‬
‫اﳊـﺪﻳﺚ ‪،‬‬ ‫اﻷﻧﺼـﺎر ْ َ ِ َ‬ ‫ﻣﻌﴩ ْ َ ْ َ ِ‬
‫ﻧﺰﻟﺖ ﻓﻴﻨَﺎ َ ْ َ َ‬
‫اﻟﺘﻬﻠﻜﺔ ‪ِ ْ َ َ َ ‬‬ ‫ﱠْ ُ َِ‬
 ‫‪٢٤‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﺘﻔﺴﲑ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﻧـﺰل ِﰲ َ ْ ٍ‬
‫ﻗـﻮم‬ ‫أﻧـﻪ َ َ َ‬ ‫ﻳـﺬﻛﺮون َ ﱠ ُ‬‫ﻛﺜـﲑ ِ ﱠﳑـﺎ َ ْ ُ ُ َ‬ ‫ﻫﺬا َ ٌ‬
‫وﻧﻈﺎﺋﺮ َ ِ‬
‫ََ َ ُ َ‬
‫ِ‬
‫ـــﺔ ‪َ ،‬أو ِﰲ َﻗ ٍ ِ‬ ‫اﳌﴩ ِﻛ َ‬ ‫ِ‬
‫ـــﻞ‬ ‫ـــﻦ َأ ْﻫ ِ‬ ‫ـــﻮم ﻣ ْ‬ ‫ْ‬ ‫ﺑﻤ ﱠﻜ َ ْ‬ ‫ـــﲔ ِ َ‬ ‫ـــﻦ ُ ْ ِ‬ ‫ﻣ ْ‬
‫ــﻮد واﻟﻨﱠﺼــﺎرى ‪َ .‬أو ِﰲ َﻗ ٍ ِ‬ ‫ِ‬ ‫اﻟﻜﺘَ ِ‬ ‫ْ ِ‬
‫ــﻦ‬
‫ــﻮم ﻣ ْ‬ ‫ْ‬ ‫ْ‬ ‫ــﺎب‪ْ :‬اﻟﻴَ ُﻬ َ َ َ‬
‫أن‬ ‫ــﺪوا َ ﱠ‬ ‫ــﻚ َﱂ ْ َ ْﻳﻘ ِﺼ ُ‬ ‫ــﺎﻟﻮا َذﻟِ َ‬ ‫ــﺬﻳﻦ َﻗ ُ‬ ‫ِ‬
‫ــﺆﻣﻨﲔ ‪َ َ ،‬ﻓﺎ ﱠﻟ َ‬ ‫اﳌُ ْ ِ ِ َ‬
‫اﻷﻋﻴ ِ‬ ‫ﺑﺄوﻟ ِﺌ َ‬ ‫ِ‬
‫دون‬‫ـــﺎن ُ َ‬ ‫ـــﻚ ْ َ ْ َ‬ ‫ـــﺘﺺ ِ ُ َ‬ ‫ـــﻢ ْاﻵ َﻳـــﺔ ُﳐ ْ َ ﱞ‬ ‫ُﺣ ْﻜ َ‬
‫ــﻞ‬ ‫وﻻ َﻋﺎ ِﻗ ٌ‬ ‫ــﻠﻢ َ َ‬ ‫ِ‬
‫ــﻪ ُﻣ ْﺴ ٌ‬ ‫ــﺬا َﻻ َ ُﻳﻘﻮ ُﻟ ُ‬ ‫ــﺈن َﻫ َ‬ ‫ــﲑﻫﻢ ‪َ ،‬ﻓ ِ ﱠ‬ ‫ِ‬
‫َﻏ ْ ِ ْ‬
‫َـﺎزﻋﻮا ِﰲ ﱠ ْ ِ‬
‫اﻟﻠﻔـﻆ‬ ‫وإن َﺗﻨ َ ُ‬ ‫ﱠﺎس َ ِ ْ‬ ‫ﻋﲆ ْ ِ ْ َ ِ‬ ‫ََ‬
‫اﻹﻃﻼق ‪َ ،‬واﻟﻨ ُ‬
‫ﺑﺴﺒﺒﻪ َ ْأم َﻻ؟‬ ‫ِ‬ ‫ْﺘﺺ ِ َ َ ِ‬ ‫ﺳﺒﺐ َ ْ‬ ‫ﻋﲆ َ َ ٍ‬ ‫ِ‬ ‫اﻟﻌﺎم ْ َ ِ‬
‫ﻫﻞ َﳜ َ ﱡ‬ ‫اﻟﻮارد َ َ‬ ‫َْ ﱢ‬
‫اﳌﺴـﻠﻤﲔ َ ﱠ‬ ‫ﻋﻠﲈء ُ ْ ِ ِ َ‬ ‫أﺣﺪ ِﻣﻦ ُ َ ِ‬
‫أن ﻋﻤﻮﻣـﺎت‬ ‫ﻳﻘﻞ َ َ ٌ ْ َ‬ ‫ﻓﻠﻢ َ ُ ْ‬ ‫ََ ْ‬
‫ﺑﺎﻟﺸﺨﺺ ُ َ ﱠ ِ‬ ‫ِ‬ ‫ْ َِ ِ‬
‫وإﻧـﲈ‬ ‫اﳌﻌﲔ ‪ ِ َ ،‬ﱠ َ‬ ‫ﲣﺘﺺ ِ ﱠ ْ ِ‬ ‫واﻟﺴﻨﱠﺔ َ ْ َ ﱡ‬ ‫اﻟﻜﺘﺎب َ ﱡ‬
‫اﻟﺸـﺨﺺ ‪،‬‬ ‫ذﻟﻚ ﱠ ْ ِ‬ ‫َﻮع َ ِ َ‬ ‫ﲣﺘﺺ ِﺑﻨ ْ ِ‬ ‫إﳖﺎ َ ْ َ ﱡ‬ ‫ﻳﻘﺎل ﱠ َ‬ ‫ﻏﺎﻳﺔ َﻣﺎ ُ َ ُ‬ ‫َ َُ‬
‫ِ‬
‫ﺐ‬ ‫ﺑﺤﺴـ ِ‬ ‫ﻓﻴﻬﺎ ِ َ َ‬ ‫اﻟﻌﻤﻮم َ‬ ‫ﻳﻜﻮن ْ ُ ُ ُ‬ ‫وﻻ َ ُ ُ‬ ‫ﻳﺸﺒﻬﻪ َ َ‬ ‫ﻓﻴﻌﻢ َﻣﺎ ُ ْ ِ ُ ُ‬ ‫ََُ ﱡ‬
‫ﻣﻌـﲔ ْ‬ ‫اﻟﻠﻔﻆ ‪ِ ُ ْ .‬‬ ‫ﱠْ ِ‬
‫ﻛﺎﻧـﺖ‬ ‫إن َ َ ْ‬ ‫ﺳـﺒﺐ ُ َ ﱠ ٌ‬ ‫واﻵﻳﺔ ﱠاﻟﺘﻲ َ َﳍـﺎ َ َ ٌ‬ ‫َ َ‬
‫اﻟﺸﺨﺺ ِ َ ِ ِ‬ ‫َﺎوﻟﺔ ِ َ ِ َ‬
‫ﻣﺘﻨ ِ َ ٌ‬
‫وﻟﻐﲑه‬ ‫ﻟﺬﻟﻚ ﱠ ْ ِ َ ْ‬ ‫ﻓﻬﻲ ُ َ‬ ‫وﳖﻴﺎ َ ِ َ‬ ‫أﻣﺮا َ َ ْ ً‬ ‫ًَْ‬
‫ﻣﺘﻮﻥ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫‪٢٥‬‬

‫ﺧﱪا ِ َ ْ ِ‬ ‫ْﺰﻟﺘﻪ ‪ْ ِ َ ،‬‬ ‫ﻛﺎن ِﺑﻤﻨ ِ َ ِ ِ‬ ‫ِ‬

‫ذم‬‫ﺑﻤﺪح َ ْأو َ ﱟ‬ ‫ﻛﺎﻧﺖ َ َ ً‬ ‫وإن َ َ ْ‬ ‫ﳑﻦ َ َ َ‬ ‫ﱠ ْ‬
‫اﻟﺸـﺨﺺ و َ ِ ِ ِ‬ ‫َﺎوﻟﺔ ِ َ ِ َ‬ ‫ﻣﺘﻨ ِ َ ٌ‬
‫ﳑـﻦ َ َ‬
‫ﻛـﺎن‬ ‫ﻏـﲑه ﱠ ْ‬ ‫ﻟﺬﻟﻚ ﱠ ْ ِ َ ْ‬ ‫ﻓﻬﻲ ُ َ‬ ‫َِ َ‬
‫أﻳﻀﺎ [ ‪.‬‬ ‫ْﺰﻟﺘﻪ ] َ ْ ً‬ ‫ِﺑﻤﻨ ِ َ ِ ِ‬
‫َ‬
‫ﻓﻬـﻢ ْاﻵﻳـﺔِ‬ ‫َ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ُ‬ ‫َ‬ ‫ِ‬
‫ﻋـﲆ ْ ِ َ‬ ‫ﻳﻌـﲔ َ َ‬ ‫ﺳﺒﺐ اﻟﻨ ُﱡـﺰول ُ ُ‬ ‫وﻣﻌﺮﻓﺔ َ َ‬ ‫َ َْ‬
‫ﺑﺎﳌ َﺴ ﱢ ِ‬ ‫ــﻢ ِ ُ‬ ‫ِ‬ ‫ــﺒﺐ ُﻳ ِ ُ‬ ‫ــﻢ ِﺑﺎﻟ ﱠﺴ َ ِ‬ ‫ِ‬ ‫َﻓ ِ ﱠ‬
‫ــﺒﺐ ؛‬ ‫ــﻮرث ْاﻟﻌ ْﻠ َ‬ ‫ــﺈن ْاﻟﻌ ْﻠ َ‬
‫ﻗﻮﱄ ْ ُ َ ِ‬ ‫َ َِ َ‬
‫إذا َﱂ ْ ُ ْ َ ْ‬
‫ﻳﻌـﺮف‬ ‫أﻧـﻪ َ‬ ‫اﻟﻔﻘﻬﺎء‪ َ :‬ﱠ ُ‬ ‫َ‬ ‫أﺻﺢ َ ْ َ ْ‬ ‫ﻛﺎن َ َ ﱡ‬ ‫وﳍﺬا َ َ‬
‫ﻳﻤﻴﻨِ ِ‬ ‫ــﺒﺐ ِ‬ ‫ﳊ ِ ُ‬
‫ــﻪ َو َﻣــﺎ‬ ‫ــﻊ َإﱃ َﺳ َ ِ َ‬ ‫ــﺎﻟﻒ ‪ُ ،‬ر ِﺟ َ‬ ‫ــﻮاه ا ْ َ‬ ‫َﻣــﺎ َﻧ َ ُ‬
‫اﻵﻳـﺔ ِﰲ‬ ‫ِ‬ ‫ِ‬
‫ﻧﺰﻟـﺖ َﻫـﺬه ْ َ ُ‬ ‫وﻗﻮﳍﻢ‪ْ َ َ َ :‬‬ ‫وأﺛﺎرﻫﺎ ‪ْ ُ ُ ْ َ َ .‬‬ ‫ﻫﻴﺠﻬﺎ َ َ َ َ َ‬ ‫َﱠ َ َ‬
‫ﱡـﺰول ‪ ،‬وﻳـﺮاد ِﺑـﻪِ‬ ‫ِ‬ ‫ﻳﺮاد ِﺑـﻪ َ َ ً‬ ‫ِ‬
‫َُ َ ُ‬ ‫ﺳـﺒﺐ اﻟﻨ ُ‬ ‫أﻧـﻪ َ َ ُ‬ ‫ﺗـﺎرة َ ﱠ ُ‬ ‫ﻛﺬا ُ َ ُ‬ ‫ََ‬
‫اﻵﻳـــﺔ َ ِ ْ‬ ‫داﺧـــﻞ ِﰲ ْ ِ‬ ‫ذﻟـــﻚ َ ِ ٌ‬ ‫أن َ ِ َ‬ ‫ﺗـــﺎرة َ ﱠ‬
‫وإن َﱂ ْ َ ُ ْ‬
‫ﻳﻜـــﻦ‬ ‫َ‬ ‫َ ًَ‬
‫اﻵﻳﺔ َ َ‬ ‫ﲠﺬه ْ ِ‬ ‫ﺗﻘﻮل َﻋﻨَﻰ ِ ِ ِ‬ ‫ﻛﲈ َ ُ ُ‬
‫ﻛﺬا ‪.‬‬ ‫َ‬ ‫َ‬ ‫اﻟﺴﺒﺐ‪َ َ ،‬‬ ‫ﱠ َ ُ‬
‫اﻟﺼـﺎﺣﺐ‪ْ َ َ َ :‬‬ ‫ِ‬ ‫ِ‬ ‫اﻟﻌﻠﲈء ِﰲ َ ْ ِ‬
‫ﻧﺰﻟـﺖ‬ ‫ﻗﻮل ﱠ‬ ‫َﺎزع ْ ُ َ َ ُ‬ ‫ﻗﺪ َﺗﻨ َ َ‬ ‫َو َ ْ‬
‫ﳎـﺮى ُ ِ‬ ‫ﻫـﻞ َ ْ ِ‬ ‫ﻛـﺬا َ ْ‬ ‫اﻵﻳﺔ ِﰲ َ َ‬ ‫ﻫﺬه ْ َ ُ‬ ‫َ ِِ‬
‫ﻛـﲈ‬ ‫اﳌﺴـﻨَﺪ َ َ‬ ‫ْ‬ ‫ﳚـﺮي َ ْ َ‬
‫ﻷﺟﻠـﻪ ‪ْ َ ،‬أو َ ْ ِ‬ ‫أﻧﺰﻟـﺖ ِ َ ِ ِ‬ ‫ِ‬
‫ﳚـﺮي‬ ‫اﻟﺴـﺒﺐ ﱠاﻟـﺬي ُ ْ ِ َ ْ ْ‬ ‫ﻳﺬﻛﺮ ﱠ َ َ‬ ‫َْ ُُ‬
 ‫‪٢٦‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﺘﻔﺴﲑ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﺑﻤ ْﺴـــﻨ َِﺪ ‪،‬‬ ‫ـــﻴﺲ ِ ُ‬ ‫ـــﻪ ا ﱠﻟـــﺬي َﻟ ْ َ‬

‫ِ‬ ‫ﻟﺘﻔ ِﺴ ِ ِ‬
‫ـــﲑ ﻣﻨْ ُ‬ ‫ـــﺮى ا ﱠ ْ‬ ‫َﳎ ْ َ‬
‫ِ‬ ‫ﻳﺪﺧﻠﻪ ِﰲ ُ ِ‬ ‫ِ‬
‫وﻏـﲑه َﻻ ُ ْ ُ ُ‬
‫ﻳﺪﺧﻠـﻪ‬ ‫اﳌﺴﻨَﺪ ‪ُ ُ ْ َ َ ،‬‬ ‫ْ‬ ‫ﻓﺎﻟﺒﺨﺎري ُ ْ ُ ُ‬ ‫َ ُْ َ ِ ﱡ‬
‫ﻫـﺬا ِ ْ ِ َ ِ‬
‫اﻻﺻـﻄﻼح‬ ‫ﻋﲆ َ َ‬ ‫اﳌﺴﺎﻧﺪ َ َ‬ ‫وأﻛﺜﺮ َ ِ ِ‬
‫اﳌﺴﻨَﺪ ‪َ ُ َ ْ َ َ ،‬‬
‫ِﰲ ُ ِ‬
‫ْ‬
‫َ‬ ‫َ‬ ‫ِ‬ ‫َ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫َ‬ ‫ِ‬
‫ﺳـﺒﺒﺎ‬‫ذﻛـﺮ َ َ ً‬ ‫وﻏﲑه ‪ ،‬ﺑﺨﻼف َﻣـﺎ إذا َ َ‬ ‫أﲪﺪ َ َ ْ‬ ‫ﻛﻤﺴﻨَﺪ ْ َ‬ ‫َ ُ ْ‬
‫ﻫـﺬا ِﰲ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻣﺜﻞ َ َ‬ ‫ﻳﺪﺧﻠﻮن ْ َ‬ ‫ﻛﻠﻬﻢ ُ ْ ُ َ‬ ‫ﻓﺈﳖﻢ ُ ﱠ ُ ْ‬ ‫ﻋﻘﺒﻪ ‪ ِ َ ،‬ﱠ ُ ْ‬ ‫ﻧﺰﻟﺖ َ َ ُ‬ ‫ََ َ ْ‬
‫اﳌﺴﻨ َِﺪ ‪.‬‬ ‫ُْ‬
‫ﻧﺰﻟﺖ ِﰲ َ َ‬ ‫ِ ِ‬ ‫وإذا ُ ِ َ‬ ‫ََِ‬
‫ﻛﺬا‬ ‫أﺣﺪﻫﻢ َ َ َ ْ‬ ‫ﻓﻘﻮل َ َ ْ‬ ‫ﻫﺬا ‪ُ ْ َ َ ،‬‬ ‫ﻋﺮف َ َ‬
‫إذا َﻛ َ‬
‫ــﺎن‬ ‫ــﺬا ‪َ ،‬‬ ‫ــﺖ ِﰲ َﻛ َ‬ ‫ــﺮ َ َﻧﺰ َﻟ ْ‬ ‫ــﻮل ْاﻵ َﺧ ِ‬ ‫ــﺎﰲ َﻗ ْ َ‬ ‫َﻻ ُﻳﻨَ ِ‬
‫ﻔﺴﲑ ِ ِْ َ ِ‬ ‫اﻟﺘ ْ ِ ِ‬ ‫ذﻛﺮﻧﺎه ِﰲ ﱠ‬ ‫ﻛﲈ َ َ ْ َ ُ‬ ‫اﻟﻠﻔﻆ َ َﻳﺘﻨ َ ُ‬ ‫ﱠْ ُ‬
‫ﺑﺎﳌﺜﺎل ‪،‬‬ ‫َﺎوﳍ ُـَﲈ ‪َ َ ،‬‬
‫ﻧﺰﻟـﺖ ِ َ ِ ِ‬ ‫ََِ‬
‫ﻷﺟﻠـﻪ َ َ َ َ‬
‫وذﻛـﺮ‬ ‫ﺳـﺒﺒﺎ َ َ َ ْ ْ‬ ‫أﺣﺪﻫﻢ َ َﳍﺎ َ َ ً‬ ‫ذﻛﺮ َ َ ُ ُ ْ‬ ‫وإذا َ َ َ‬
‫ﺻـﺪﻗﻬﲈ ِ َ ْ‬ ‫ﻓﻘـﺪ ِ ِ‬
‫ﺑـﺄن َ ُ َ‬
‫ﺗﻜـﻮن‬ ‫ﻳﻤﻜـﻦ ْ ُ ُ َ‬ ‫ﺳـﺒﺒﺎ ‪ُ ْ ُ ْ َ َ ،‬‬ ‫اﻵﺧﺮ َ َ ً‬ ‫ْ َ ُ‬
‫ﻧﺰﻟـﺖ‬ ‫ﺗﻜـﻮن َ َ َ ْ‬ ‫اﻷﺳـﺒﺎب ‪ْ َ ،‬أو َ ُ َ‬ ‫ﺗﻠـﻚ ْ َ ْ َ ِ‬ ‫ﻋﻘﺐ ْ َ‬ ‫ِ‬ ‫ِ‬ ‫ََ َ ْ‬
‫ﻧﺰﻟﺖ َ َ‬
‫ﳍﺬا ﱠ َ ِ‬
‫اﻟﺴﺒﺐ ‪.‬‬ ‫ﻣﺮة ِ َ َ‬ ‫اﻟﺴﺒﺐ َو َ ﱠ ً‬ ‫ﳍﺬا ﱠ َ ِ‬ ‫ﻣﺮة ِ َ َ‬ ‫ﻣﺮﺗﲔ ‪ َ ،‬ﱠ ً‬ ‫َﱠَْ ِ‬
‫ﻣﺘﻮﻥ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫‪٢٧‬‬

‫ﳘــﺎ ِﰲ َﺗﻨَ ﱡ ِ‬ ‫ــﺬان َ َ ْ َ‬ ‫ْﻔﺎن اﻟ ﱠﻠ َ ِ‬ ‫ــﺬان اﻟﺼــﻨ َ ِ‬ ‫وﻫ َ ِ‬

‫ــﻮع‬ ‫ذﻛﺮﻧﺎ ُ َ‬ ‫ﱢ‬ ‫َ َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﱠْ ِ‬
‫واﻟﺼﻔﺎت ‪ً َ َ َ ،‬‬
‫وﺗـﺎرة‬ ‫اﻷﺳﲈء َ ﱢ َ‬ ‫َﻮع ْ َ ْ َ‬ ‫ﺗﺎرة َﻟﺘﻨ ﱡ ِ‬ ‫اﻟﺘﻔﺴﲑ‪ً َ َ :‬‬
‫ِِ‬ ‫ــــﺬﻛﺮ َﺑ ْﻌ ِ‬ ‫ﻟِ ِ ْ ِ‬
‫وأﻗﺴــــﺎﻣﻪ ‪،‬‬ ‫ــــﻤﻰ َ َ ْ َ‬ ‫ــــﻮاع ُاﳌ َﺴ ﱠ‬ ‫ــــﺾ َأ ْﻧ َ ِ‬
‫ﺳﻠﻒ ْ ُ ِ‬ ‫ﺗﻔﺴﲑ َ ِ‬ ‫ِ‬ ‫ِ‬ ‫َ ﱠ ِ َ ِ‬
‫اﻷﻣـﺔ‬ ‫ﱠ‬ ‫اﻟﻐﺎﻟﺐ ِﰲ َ ْ ِ َ‬ ‫ﳘﺎ ْ َ ُ‬ ‫ﻛﺎﻟﺘﻤﺜﻴﻼت ُ َ‬ ‫ْ‬
‫ِ‬ ‫ِ‬
‫ﳐﺘﻠﻒ ‪.‬‬ ‫أﻧﻪ ُ ْ َ ٌ‬ ‫ﻳﻈﻦ َ ﱠ ُ‬ ‫ﱠاﻟﺬي ُ َ ﱡ‬
‫ﻳﻜـﻮن ﱠ ْ ُ‬ ‫ْﻬﻢ َﻣـﺎ َ ُ ُ‬ ‫ِ‬ ‫ِ‬
‫اﻟﻠﻔـﻆ‬ ‫اﳌﻮﺟﻮد َﻋﻨ ُ ْ‬ ‫َﺎزع َ ْ ُ‬ ‫اﻟﺘﻨ ُ ِ‬ ‫وﻣﻦ ﱠ‬ ‫َ ْ‬
‫ــﱰ ًﻛﺎ ِﰲ‬ ‫ــﺮﻳﻦ ؛ إﻣــﺎ ِ َ ِ ِ‬ ‫ــﻪ ُﳏ ْ َ ِ ً ِ‬ ‫ِﻓﻴ ِ‬
‫ﻟﻜﻮﻧــﻪ ُﻣ ْﺸ َ َ‬ ‫ْ‬ ‫ــﺘﻤﻼ ْﻟﻸَ ْﻣ َ ْ ِ ﱠ‬
‫اﻟﺮِاﻣـﻲ‬ ‫ِ‬
‫ﻳـﺮاد ِﺑـﻪ ﱠ‬
‫ِ‬
‫ﻗﺴـﻮرة ( ﱠاﻟـﺬي ُ َ ُ‬
‫ٍ‬
‫ﻛﻠﻔﻆ ) َ ْ َ َ‬
‫اﻟﻠﻔﻆ َ َ ْ ِ‬ ‫ﱠْ ِ‬
‫ِ‬ ‫اﻷﺳﺪ ‪ِ ْ َ ،‬‬ ‫ِ‬
‫ﻋﺴﻌﺲ ( ﱠاﻟﺬي ُ َ ُ‬
‫ﻳـﺮاد‬ ‫وﻟﻔﻆ ) َ ْ َ َ‬ ‫وﻳﺮاد ِﺑﻪ ْ َ َ ُ َ‬ ‫ََُ ُ‬
‫ﻣﺘﻮاﻃﺌـﺎ ﰲِ‬‫ﻟﻜﻮﻧﻪ َ ًِ‬ ‫وإﻣﺎ ِ َ ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫إﻗﺒﺎل ﱠ ْ ِ‬ ‫ِ ِﺑﻪ ْ َ ُ‬
‫وإدﺑﺎره ‪ َ ،‬ﱠ ْ ُ َ‬ ‫اﻟﻠﻴﻞ َ ْ َ ُ ُ‬
‫أﺣـﺪ‬‫ﱠـﻮﻋﲔ ‪ْ َ ،‬أو َ َ ُ‬ ‫أﺣﺪ اﻟﻨ ْ َ ْ ِ‬ ‫اﳌﺮاد ِ ِﺑﻪ َ َ ُ‬ ‫ﻟﻜﻦ ُ َ َ‬
‫ِ‬
‫اﻷﺻﻞ ‪ َ ،‬ﱠ‬ ‫َْ ْ ِ‬
‫ﺛـﻢ َ َدﻧـﺎ َ َ َ ﱠ‬ ‫ﻛﺎﻟﻀـﲈﺋﺮ ِﰲ َ ِ ِ‬ ‫اﻟﺸﻴﺌﲔ َ ﱠ َ ِ ِ‬ ‫ﱠ َْْ ِ‬
‫ﻓﺘـﺪﱃ *‬ ‫ﻗﻮﻟـﻪ ‪ ُ  :‬ﱠ‬ ‫ْ‬
‫وﻛﻠ ْﻔ ِ‬‫أدﻧـــﻰ ‪َ َ َ ‬‬ ‫ــــﲔ َ ْأو َ ْ َ‬ ‫ﻗﻮ َﺳ ْ ِ‬
‫ــــﻆ ‪:‬‬ ‫ﻗـــﺎب َ ْ‬ ‫ﻓﻜـــﺎن َ َ‬ ‫َ َ َ‬
 ‫‪٢٨‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﺘﻔﺴﲑ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ــﻔ ِﻊ َواﻟْ َ ْ ِ‬
‫ــﻮﺗﺮ ‪‬‬ ‫واﻟﻔ ْﺠ ِ‬
‫ــﺮ * َوﻟَﻴَــﺎل َ ْ ٍ‬
‫ﻋﴩ * َواﻟ ﱠﺸ ْ‬ ‫‪َ ْ َ .‬‬ ‫ٍ‬
‫ذﻟﻚ ‪.‬‬ ‫أﺷﺒﻪ َ ِ َ‬ ‫وﻣﺎ َ ْ َ َ‬ ‫َ َ‬
‫اﳌﻌﺎﲏ ﱠاﻟﺘﻲ‬‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫َ‬ ‫ِ‬
‫ﻛﻞ َ َ‬ ‫ﻳﺮاد ﺑﻪ ُ ﱡ‬ ‫أن ُ َ َ‬ ‫ﳚﻮز ْ‬ ‫ﻗﺪ َ ُ ُ‬ ‫ﻫﺬا َ ْ‬ ‫ﻓﻤﺜﻞ َ َ‬ ‫َ ُْ‬
‫ذﻟﻚ ‪ َ ْ َ ،‬ﱠ ُ‬ ‫ﳚﻮز َ َ‬ ‫ِ‬ ‫وﻗﺪ َﻻ َ ُ ُ‬ ‫ﻠﻒ ‪ْ َ َ ،‬‬ ‫اﻟﺴ َ ُ‬
‫إﻣـﺎ‬ ‫ﻓـﺎﻷول ﱠ‬ ‫ﻗﺎﳍﺎ ﱠ‬ ‫َ ََ‬
‫ﺗـﺎرة‬
‫ﻫـﺬا َ َ ً‬ ‫ﻓﺄرﻳـﺪ ِ َﲠـﺎ َ َ‬ ‫ﻣﺮﺗﲔ ؛ َ ُ ِ َ‬ ‫ﻧﺰﻟﺖ َ ﱠ َ ْ ِ‬ ‫اﻵﻳﺔ َ َ َ ْ‬ ‫ﻟﻜﻮن ْ ِ‬ ‫ِ َ ِ‬
‫َ‬ ‫ْ‬
‫ﳚﻮز َ ْ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫أن‬ ‫اﳌﺸﱰك َ ُ ُ‬ ‫اﻟﻠﻔﻆ ُ ْ َ َ‬ ‫ﻟﻜﻮن ﱠ ْ‬ ‫وإﻣﺎ َ ْ‬ ‫ﺗﺎرة ‪ َ ،‬ﱠ‬ ‫وﻫﺬا َ َ ً‬ ‫َ َ َ‬
‫ِ‬ ‫ﺟﻮز َ ِ َ‬ ‫ِ‬
‫اﻟﻔﻘﻬـﺎء ‪:‬‬ ‫أﻛﺜﺮ ْ ُ َ َ‬ ‫ذﻟﻚ َ ْ َ ُ‬ ‫ﻗﺪ َ ﱠ َ‬ ‫إذ َ ْ‬ ‫َﻴﺎه ؛ ْ‬ ‫ﻣﻌﻨ َ ُ‬ ‫ﻳﺮاد ِﺑﻪ َ ْ‬ ‫َُ َ‬
‫ــﻦ َأ ْﻫ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫واﳊﻨ َْﺒﻠ ﱠﻴ ُ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫َ ِ‬
‫ــﻞ‬ ‫ــﲑ ﻣ ْ‬ ‫وﻛﺜ ٌ‬ ‫ــﺔ َ َ‬ ‫ــﺎﻓﻌﻴﺔ َ ْ َ‬ ‫ــﺔ َواﻟ ﱠﺸ ﱠ ُ‬ ‫اﳌﺎﻟﻜ ﱠﻴ ُ‬
‫ﻣﺘﻮاﻃﺌـﺎ ‪ُ ُ َ َ ،‬‬
‫ﻓﻴﻜـﻮن‬ ‫اﻟﻠﻔـﻆ ُ َ َ ِ ً‬ ‫ﻟﻜـﻮن ﱠ ْ ِ‬ ‫وإﻣـﺎ ِ َ ِ‬
‫ْ‬ ‫اﻟﻜﻼم ‪ ِ َ ،‬ﱠ‬ ‫ْ ََ ِ‬
‫ﻳﻜﻦ ِ َ ْ ِ ِ ِ‬
‫ﱠـﻮع‬
‫ﻓﻬﺬا اﻟﻨ ْ ُ‬ ‫ﻣﻮﺟﺐ َ َ َ‬ ‫ﻟﺘﺨﺼﻴﺼﻪ ُ ِ ٌ‬ ‫إذا َﱂ ْ َ ُ ْ‬ ‫َﻋﺎﻣﺎ َ‬
‫ْﻒ ﱠ ِ‬ ‫ﻛﺎن ِﻣﻦ اﻟﺼﻨ ِ‬ ‫ﻓﻴﻪ ْ َ َ ِ‬ ‫إذا ﺻﺢ ِ ِ‬
‫اﻟﺜﺎﲏ ‪.‬‬ ‫اﻟﻘﻮﻻن َ َ ْ ﱢ‬ ‫ْ‬ ‫َ َ ﱠ‬
‫ِ‬ ‫وﻣﻦ ْ َ ْ َ ِ‬ ‫ِ‬
‫ﺑﻌـﺾ‬ ‫وﳚﻌﻠﻬﺎ َ ْ ُ‬ ‫ْﻬﻢ َ َ ْ َ ُ َ‬ ‫اﳌﻮﺟﻮدة َﻋﻨ ُ ْ‬ ‫اﻷﻗﻮال َ ْ ُ َ‬ ‫َ ْ‬
‫اﳌﻌـﺎﲏ ِ َ ْ َ ِ‬
‫ﺑﺄﻟﻔـﺎظ‬ ‫ﻋـﻦ َ َ ِ‬ ‫اﺧﺘﻼﻓﺎ ‪ْ َ ،‬‬ ‫ﱠﺎس ْ ِ َ ً‬ ‫اﻟﻨ ِ‬
‫ﻳﻌﱪوا َ ْ‬ ‫أن ُ َ ﱢ ُ‬
‫اﻟﻠ َﻐ ِ‬ ‫ادف ِﰲ ﱡ‬ ‫ــﺔ ‪َ ،‬ﻓ ِ ﱠ‬ ‫اد َﻓ ٍ‬ ‫ﻣﱰ ِ‬ ‫ََ ِ ٍ‬
‫ــﺔ‬ ‫ــﱰ ُ َ‬ ‫ــﺈن اﻟ ﱠ َ‬ ‫ﻣﺘﻘﺎر َﺑــﺔ ‪َ ،‬ﻻ ُ َ َ‬ ‫ُ‬
‫ﻣﺘﻮﻥ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫‪٢٩‬‬

‫ِ‬ ‫ﻟﻔﺎظ ْ ُ ِ‬ ‫وأﻣﺎ ِﰲ َأ ْ َ ِ‬ ‫َِ ٌ‬

‫وإﻣـﺎ‬ ‫ﻧـﺎدر ‪ ِ َ ،‬ﱠ‬ ‫ﻓﺈﻣﺎ َ ٌ‬ ‫اﻟﻘﺮآن ‪ ِ َ ،‬ﱠ‬ ‫ْ‬ ‫ﻗﻠﻴﻞ ‪ َ َ ،‬ﱠ‬
‫واﺣـﺪ ِ َ ْ ِ‬ ‫ﻟﻔـﻆ ِ ٍ‬ ‫ٍ‬ ‫وﻗـﻞ َ ْ‬
‫ﺑﻠﻔـﻆ‬ ‫ﻋـﻦ َ ْ َ‬ ‫ﻳﻌـﱪ َ ْ‬ ‫أن ُ َ ﱠ َ‬ ‫ﻣﻌﺪوم ‪ َ َ ،‬ﱠ‬ ‫َُْ ٌ‬
‫ﲨﻴﻊ ﻣﻌﻨَﺎه ‪ْ ،‬ﺑﻞ ُ ُ ِ ِ‬ ‫ِ‬ ‫ِ ٍ‬
‫ﺗﻘﺮﻳـﺐ‬‫ﻳﻜﻮن ﻓﻴﻪ َ ْ ِ ٌ‬ ‫ﻳﺆدي َ َ َ ْ ُ َ َ‬ ‫َواﺣﺪ ُ َ ﱢ‬
‫إﻋﺠـﺎز ْ ُ ِ‬ ‫َ ِ‬ ‫ِ‬
‫ﻓـﺈذا‬‫اﻟﻘـﺮآن َ ِ َ‬ ‫أﺳـﺒﺎب ْ َ ِ ْ‬ ‫ﻣـﻦ َ ْ َ ِ‬ ‫وﻫـﺬا ْ‬ ‫ﳌﻌﻨ َُﺎه ‪َ َ ،‬‬ ‫َْ‬
‫ﻗﺎل ْ َ ِ‬
‫إن َ ْ َ‬
‫اﳌـﻮر‬ ‫ﻣـﻮرا ‪ ‬ﱠ‬ ‫اﻟﺴـﲈء َ ْ ً‬ ‫ﲤﻮر ﱠ َ ُ‬ ‫ﻳﻮم َ ُ ُ‬ ‫اﻟﻘﺎ ُﺋﻞ‪َ ْ َ  :‬‬ ‫َ َ‬
‫ﺧﻔﻴ َﻔ ٌ‬ ‫ﺣﺮﻛـﺔ َ ِ‬ ‫اﳌـﻮر َ َ َ ٌ‬ ‫ﻛـﺎن َ ْ ِ‬
‫ــﺔ‬ ‫إذ َ ْ ُ‬ ‫ﺗﻘﺮﻳ ًﺒــﺎ ْ‬ ‫اﳊﺮﻛـﺔ َ َ‬ ‫ﻫـﻮ ْ َ َ َ ُ‬ ‫ُ َ‬
‫َ ِ ٌَ‬
‫ﴎﻳﻌﺔ ‪.‬‬
‫ــﻞ‬ ‫ــﻼم َ ْأو ِﻗﻴ َ‬ ‫اﻹ ْﻋ َ ُ‬ ‫ــﻮﺣﻲ‪ِ ْ :‬‬ ‫ــﺎل‪ :‬ا ْﻟ َ ْ ُ‬ ‫إذا َﻗ َ‬ ‫ــﺬﻟﻚ َ‬ ‫َو َﻛ َ ِ َ‬
‫ــــﻞ ‪:‬‬ ‫أﻧﺰﻟﻨَــــﺎ َإﻟﻴْــــﻚ َ ْأو ِﻗﻴ َ‬ ‫ــــﻚ ‪ْ َ ْ َ ‬‬ ‫أوﺣﻴْﻨَــــﺎ إﻟَﻴْ َ‬ ‫‪َ ْ َ .‬‬
‫أﻋﻠﻤﻨَـــﺎ ‪،‬‬ ‫أي‪ْ َ ْ َ :‬‬ ‫ـــﻞ ‪ْ َ ‬‬ ‫إﴎاﺋِﻴ َ‬ ‫ِ‬
‫ـــﻴﻨﺎ َإﱃ َﺑﻨـــﻲ ْ‬ ‫وﻗ َﻀ ْ َ‬ ‫‪َ َ .‬‬
‫ﲢﻘﻴﻖ ‪ ِ َ ،‬ﱠ‬
‫ﻓـﺈن‬ ‫ﺗﻘﺮﻳﺐ َﻻ َ ْ ِ ٌ‬ ‫ﻛﻠﻪ َ ْ ِ ٌ‬ ‫ﻓﻬﺬا ُ ﱡ ُ‬ ‫ذﻟﻚ ‪َ َ َ ،‬‬ ‫وأﻣﺜﺎل َ ِ َ‬ ‫َََْ ُ‬
‫ــﻲ ‪َ ْ َ ،‬‬ ‫ِ‬ ‫ــﻼم َ ِ‬
‫ــﺎء‬
‫واﻟﻘ َﻀ ُ‬ ‫ــﻊ َﺧﻔ ﱞ‬ ‫ﴎﻳ ٌ‬ ‫ــﻮ‪ :‬إ ْﻋ َ ٌ‬ ‫ــﻮﺣﻲ ُﻫ َ‬ ‫ا ْﻟ َ ْ َ‬
‫ــﺈن ِﻓﻴ ِ‬ ‫ــﻼم ‪َ ،‬ﻓ ِ ﱠ‬ ‫ِ‬
‫ــﺰاﻻ‬ ‫ــﻪ إ ْﻧ َ ً‬ ‫اﻹ ْﻋ َ ِ‬ ‫ــﻦ ْ ِ‬ ‫ــﺺ ﻣ ْ‬ ‫ــﻴﻬﻢ َأ َﺧ ﱡ‬ ‫إ َﻟ ْ ِ ْ‬
‫ﳛﺎء َ ْ ِ ْ‬
‫إﻟﻴﻬﻢ ‪.‬‬ ‫إﻟﻴﻬﻢ‪َ ،‬وإِ َ ً‬ ‫َِْ ْ‬
 ‫‪٣٠‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﺘﻔﺴﲑ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‬

‫اﻟﻔﻌـﻞ ُ ﱢ ِ‬ ‫ِ‬ ‫ﺗﻀﻤﻦ ْ ِ ْ َ‬

‫وﺗﻌﺪﻳـﻪ‬ ‫ﻣﻌﻨَﻰ ْ ْ ِ َ َ‬ ‫اﻟﻔﻌﻞ َ ْ‬ ‫واﻟﻌﺮب ُ َ ﱢ ُ‬ ‫َ ََْ ُ‬
‫ﺑﻌــﺾ‬ ‫ﺟﻌــﻞ َ ْ َ‬ ‫ﻣــﻦ َ َ َ‬ ‫وﻣــﻦ ُﻫﻨَــﺎ َ ِ َ‬ ‫ِ‬ ‫ِ‬
‫ﻏﻠــﻂ َ ْ‬ ‫ﺗﻌﺪﻳﺘــﻪ ‪ْ َ ،‬‬ ‫َ ْ ََ ُ‬
‫ﻳﻘﻮﻟﻮن ِﰲ َ ِ ِ‬ ‫ﻛﲈ َ ُ ُ َ‬ ‫ﻣﻘﺎم َ ْ ٍ‬ ‫ْ ِ‬
‫ﻗﻮﻟﻪ‪:‬‬ ‫ْ‬ ‫ﺑﻌﺾ‪َ َ ،‬‬ ‫ﺗﻘﻮم َ َ َ‬ ‫اﳊﺮوف َ ُ ُ‬ ‫ُُ‬
‫أي‪:‬‬ ‫َ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫َ‬ ‫ِ‬
‫ﺑﺴﺆال َ ْ َ َ‬ ‫ِ‬ ‫ِ‬ ‫ﻟﻘﺪ َ َ‬ ‫َ‬ ‫َ‬ ‫‪ْ َ‬‬‫َ‬
‫ﻧﻌﺎﺟـﻪ ‪ْ ‬‬ ‫ﻧﻌﺠﺘـﻚ إﱃ َ‬ ‫ﻇﻠﻤﻚ ُ َ‬
‫ﻣﻦ َ ْ َ ِ‬ ‫ﻣﻊ ِ ِ ِ‬
‫ﻣـﻊ‬ ‫أي َ َ‬ ‫أﻧﺼـﺎري َإﱃ اﷲ ‪ْ َ ‬‬ ‫ﻧﻌﺎﺟﻪ ‪ ،‬و‪ْ َ  :‬‬ ‫َ َ َ‬
‫ِ‬ ‫ِ‬
‫ﻧﺤــﺎة‬
‫ــﻪ ُ َ ُ‬ ‫واﻟﺘﺤﻘﻴــﻖ َﻣــﺎ َﻗﺎ َﻟ ُ‬ ‫ــﻚ ‪ َ ،‬ﱠ ْ ُ‬ ‫ــﻮ َذﻟ َ‬ ‫وﻧ ْﺤ َ‬ ‫اﷲ ‪َ َ ،‬‬
‫ﻓﺴﺆال اﻟﻨ ِ‬ ‫ﻣﻦ ﱠ ْ ِ ِ‬ ‫ِ ِ‬
‫ﻳﺘﻀـﻤﻦ‬
‫ﱠﻌﺠﺔ َ َ َ ﱠ ُ‬ ‫اﻟﺘﻀﻤﲔ ‪َ ْ ُ َ ُ َ ،‬‬ ‫اﻟﺒﴫة ْ‬ ‫َْ ْ َ‬
‫ﻗﻮﻟﻪ ‪َ  :‬و ِ ْ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫وﺿﻤﻬﺎ َإﱃ َ ِ‬
‫إن‬ ‫وﻛﺬﻟﻚ َ ْ ُ ُ‬ ‫ﻧﻌﺎﺟﻪ َ َ َ َ‬ ‫ﲨﻌﻬﺎ َ َ ﱠ َ‬ ‫َََْ‬
‫إﻟﻴــﻚ ‪‬‬ ‫أوﺣﻴﻨــﺎ َ ْ َ‬ ‫ﻋــﻦ ﱠاﻟــﺬي َ ْ َ ْ َ‬ ‫ِ‬ ‫ﻟﻴﻔﺘﻨﻮﻧــﻚ َ ِ‬ ‫ِ‬
‫ﻛــﺎدوا َ َ ْ ُ َ َ‬ ‫َ ُ‬
‫وﻛـﺬﻟﻚ‬ ‫ِ‬
‫وﻳﺼـﺪوﻧﻚ ‪َ َ َ َ ،‬‬ ‫ﻳﺰﻳﻐﻮﻧﻚ َ َ ُ ﱡ َ‬ ‫ﻣﻌﻨَﻰ‪َ ُ ُ :‬‬ ‫ِ‬ ‫ﺿﻤﻦ َ ْ‬ ‫ُ ﱢ َ‬
‫ﺑﺂﻳﺎﺗﻨﺎ‪.‬‬ ‫ﻛﺬﺑﻮا ِ َ ِ َ‬ ‫اﻟﺬﻳﻦ َ ﱠ ُ‬
‫وﻧﴫﻧﺎه ِﻣﻦ ْ َ ِ ِ‬
‫اﻟﻘﻮم ﱠ َ‬ ‫ﻗﻮﻟﻪ‪ْ َ ُ َ ْ َ َ َ  :‬‬ ‫َُُْ‬
‫ِ‬
‫وﺧﻠﺼــﻨ َُﺎه ‪َ ،‬و َﻛ َ َ‬
‫ـــﺬﻟﻚ‬ ‫َــﺎه َ َ ﱠ ْ‬ ‫ﻧﺠﻴﻨ ُ‬ ‫ﻣﻌﻨَــﻰ‪ َ :‬ﱠ ْ‬ ‫ﺿــﻤﻦ َ ْ‬ ‫ُ ﱢ َ‬
‫ﻳﺮوى ِ َﲠﺎ ‪،‬‬ ‫ِ‬
‫ﺿﻤﻦ ُ ْ َ‬ ‫ﻋﺒﺎد اﷲ ‪ ُ ‬ﱢ َ‬ ‫ﻳﴩب ِ َﲠﺎ َ ُ‬ ‫ﻟﻪ‪ُ َ ْ َ  :‬‬ ‫ﻗﻮ ُ ُ‬ ‫َْ‬
‫ﻛﺜﲑة ‪.‬‬‫وﻧﻈﺎﺋﺮه َ ِ َ ٌ‬ ‫ِ‬
‫ََ َ ُُ‬
‫ﻣﺘﻮﻥ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫‪٣١‬‬

‫وإﻻ‬ ‫ﺗﻘﺮﻳﺐ‪ ِ َ ،‬ﱠ‬ ‫ﻓﻬﺬا َ ْ ِ ٌ‬ ‫ﺷﻚ‪َ َ َ ،‬‬ ‫رﻳﺐ‪َ :‬ﻻ َ ﱠ‬ ‫ﻗﺎل‪َ :‬ﻻ َ ْ َ‬ ‫وﻣﻦ َ َ‬‫َ َ ْ‬
‫ﻛـﲈ َ َ‬ ‫اﺿﻄﺮاب َ َ َ َ ٌ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫دع‬‫ﻗـﺎل ‪ْ َ )) :‬‬ ‫وﺣﺮﻛﺔ َ َ‬ ‫ﻓﺎﻟﺮﻳﺐ ﻓﻴﻪ ْ َ ٌ‬ ‫َ ﱠْ ُ‬
‫ﻣﺎ ِﻳﺮﻳﺒﻚ َإﱃ ﻣﺎ َﻻ ِﻳﺮﻳﺒـﻚ (( و ِﰲ ْ ِ ِ‬
‫أﻧـﻪ‪:‬‬ ‫اﳊـﺪﻳﺚ َ ﱠ ُ‬ ‫َ‬ ‫َ‬ ‫َ َ ُ‬ ‫َ َ ُ‬
‫ﻳﺮﻳﺒﻪ َ َ ٌ‬ ‫ٍ‬ ‫ِ‬
‫ﻓﻜـﲈ‬ ‫أﺣﺪ (( َ َ َ‬ ‫ﻓﻘﺎل ‪َ :‬ﻻ َ ِ ُ ُ‬ ‫ﺑﻈﺒﻲ َﺣﺎﻗﻒ َ َ َ‬ ‫ﻣﺮ ِ َ ْ ٍ‬ ‫)) َ ﱠ‬
‫ِ‬ ‫اﻟﺴﻜﻮن َ ﱡ َ ْ‬ ‫ِ‬ ‫َﱠ‬
‫واﻟﻄﻤﺄﻧﻴﻨ ََﺔ ‪ َ ،‬ﱠ ْ ُ‬
‫ﻓﺎﻟﺮﻳـﺐ‬ ‫ﺿﻤﻦ ﱡ ُ َ‬ ‫اﻟﻴﻘﲔ ُ ﱢ َ‬ ‫أن ْ َ َ‬
‫وﻟ ْﻔ ُ‬ ‫ــﺔ ‪َ َ ،‬‬ ‫واﳊﺮ َﻛ َ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ــﻆ‪:‬‬ ‫ــﻄﺮاب َ ْ َ َ‬ ‫ــﻤﻦ اﻻ ْﺿ َ َ‬ ‫ــﺪه ُﺿ ﱢ َ‬ ‫ﺿ ﱡُ‬
‫ِ‬ ‫وإن ِ َ‬ ‫اﻟﺸﻚ ‪ْ ِ َ ،‬‬
‫ﻟﻜﻦ‬‫اﳌﻌﻨَﻰ ‪ َ ،‬ﱠ‬ ‫ﻫﺬا َ ْ‬ ‫ﻠﺰم َ َ‬ ‫ﻳﺴﺘَ ْ ِ ُ‬ ‫إﻧﻪ َ ْ‬ ‫ﻗﻴﻞ‪ :‬ﱠ ُ‬ ‫ﱠ ﱢ‬
‫ِ‬ ‫ﻟﻔﻈﻪ َﻻ َ ُ ﱡ‬
‫ﻋﻠﻴﻪ ‪.‬‬ ‫ﻳﺪل َ َ ْ‬ ‫َْ َُ‬
‫ﻫﺬا ْ ُ ْ ُ‬ ‫اﻟﻜﺘﺎب‪َ َ :‬‬ ‫ﻗﻴﻞ‪ِ َ ِ َ :‬‬ ‫إذا ِ َ‬ ‫َ ََِ َ‬
‫اﻟﻘﺮآن‪،‬‬ ‫ذﻟﻚ ْ َ ُ‬ ‫وﻛﺬﻟﻚ َ‬
‫واﺣـﺪا ‪،‬‬ ‫ﻛـﺎن َ ِ ً‬ ‫وإن َ َ‬ ‫إﻟﻴﻪ ‪ْ ِ َ ،‬‬ ‫اﳌﺸﺎر َ ِ‬
‫ﻷن ُ َ َ ْ‬ ‫ﺗﻘﺮﻳﺐ ؛ ِ َ ﱠ‬ ‫ﻓﻬﺬا َ ْ ِ ٌ‬ ‫ََ َ‬
‫ﻬﺔ ْ ِ‬ ‫اﻹﺷﺎرة ِ ِ ِ‬ ‫اﳊﻀﻮر‪َ ،‬ﻏﲑ ْ ِ َ ِ‬ ‫ﺑﺠﻬﺔ ْ ُ ُ ِ‬ ‫ﻓﺎﻹﺷﺎرة ِ ِ ِ‬
‫اﻟﺒﻌﺪ‬ ‫ﺑﺠ َ ُ ْ‬ ‫َ‬ ‫ُْ‬ ‫َ َِْ َُ َ‬
‫ﻳﺘﻀــﻤﻦ ِﻣــﻦ َ ِ ِ‬
‫ﻛﻮﻧــﻪ‬ ‫وﻟﻔــﻆ‪ِ َ ِ ْ :‬‬ ‫واﻟﻐﻴﺒــﺔ َ َ ْ ُ‬‫َْ ِ‬
‫اﻟﻜﺘــﺎب َ َ َ ﱠ ُ ْ ْ‬ ‫َ َْ‬
‫ِ‬ ‫ِ‬
‫ﻣـﻦ‬
‫اﻟﻘﺮآن ْ‬ ‫ﻟﻔﻆ ْ ُ ْ‬ ‫ﻳﺘﻀﻤﻨ ُُﻪ َ ْ ُ‬ ‫ﻣﻀﻤﻮﻣﺎ َﻣﺎ َﻻ َ َ َ ﱠ‬ ‫ﻣﻜﺘﻮﺑﺎ َ ْ ُ ً‬ ‫َ ُْ ً‬
‫ﻓﻬــﺬه ْ ُ ُ ُ‬ ‫ﺑﺎدﻳــﺎ ‪ِ ِ َ ،‬‬ ‫ِ‬ ‫َ ِ ِ‬
‫اﻟﻔــﺮوق‬ ‫َ‬ ‫ﻣﻈﻬــﺮا َ ً‬ ‫ﻣﻘــﺮوءا ُ ْ َ ً‬ ‫ﻛﻮﻧــﻪ َ ْ ُ ً‬ ‫ْ‬
 ‫‪٣٢‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﺘﻔﺴﲑ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‬

‫أﺣﺪﻫﻢ ‪ْ َ :‬‬ ‫ﻣﻮﺟﻮدة ِﰲ ْ ُ ِ‬

‫اﻟﻘﺮآن َ ِ َ‬
‫ﺗﺒﺴﻞ‬ ‫أن ُ ْ َ َ‬ ‫ﻗﺎل َ َ ُ ُ ْ‬ ‫ﻓﺈذا َ َ‬ ‫ْ‬ ‫َْ ُ ٌَ‬
‫ذﻟﻚ‪،‬‬ ‫وﻧﺤﻮ َ ِ َ‬ ‫ﺗﺮﲥﻦ ‪َ ْ َ َ ،‬‬ ‫اﻵﺧﺮ‪َ َ َ ْ ُ :‬‬ ‫وﻗﺎل ْ َ ُ‬ ‫ﲢﺒﺲ‪َ َ َ ،‬‬ ‫أي‪َ ِ ْ َ :‬‬ ‫َ ْ‬
‫وإن َﻛ َ‬ ‫اﻟﺘﻀـــﺎد ‪ْ ِ َ ،‬‬ ‫ﻳﻜـــﻦ ِﻣـــﻦ ا ْﺧ ِ َ ِ‬
‫ــــﺎن‬ ‫ــــﺘﻼف ﱠ َ ﱢ‬ ‫ْ‬ ‫َﱂ ْ َ ُ ْ‬
‫ﻳﻜـﻮن ْ‬
‫إذ‬ ‫وﻗـﺪ َﻻ َ ُ ُ‬ ‫ﻣﺮﲥﻨًـﺎ ‪ْ َ َ ،‬‬ ‫ﻳﻜـﻮن ُ ْ َ َ‬ ‫ﻗـﺪ َ ُ ُ‬ ‫اﳌﺤﺒﻮس َ ْ‬ ‫َ ُْ ُ‬
‫وﲨـﻊ ِﻋﺒـﺎ ِ‬ ‫ِ‬
‫رات‬ ‫ﺗﻘـﺪم َ َ ْ ُ َ َ‬ ‫ﻛـﲈ َ َ ﱠ َ‬ ‫ﻟﻠﻤﻌﻨَـﻰ َ َ‬ ‫ﺗﻘﺮﻳـﺐ ْ َ ْ‬ ‫ﻫﺬا َ ْ ِ ٌ‬ ‫َ َ‬
‫ــﺎﻓﻊ ِﺟــﺪا ؛ َﻓ ِ ﱠ‬ ‫ــﻞ ﻫ َ ِ‬ ‫َ ِ ِ‬
‫ــﻮع‬
‫ــﺈن َﳎ ْ ُﻤ َ‬ ‫ــﺬا َﻧ ٌ‬ ‫اﻟﺴـﻠﻒ ِﰲ ﻣﺜْ ِ َ‬ ‫ﱠ‬
‫ٍ‬
‫ﻋﺒـــﺎرة ْأوَ‬ ‫اﳌﻘﺼـــﻮد ِﻣـــﻦ ِ‬
‫ِ‬ ‫َ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ْ َ َ‬ ‫ـــﲆ َ ْ ُ‬ ‫أدل َﻋ َ‬ ‫ـــﺎراﲥﻢ َ ﱡ‬
‫ﻋﺒَ َ ْ‬
‫ﳏﻘـﻖ‬ ‫اﺧـﺘﻼف ُ َ ﱠ ٍ‬ ‫ﺑـﺪ ِﻣـﻦ ْ ِ َ ٍ‬ ‫ﻫﺬا َ َ‬ ‫وﻣﻊ َ َ‬ ‫َِ ََْ ِ‬
‫ﻓﻼ ُ ﱠ ْ‬ ‫ﻋﺒﺎرﺗﲔ ‪َ َ َ ،‬‬
‫اﻷﺣﻜﺎم ‪.‬‬ ‫ذﻟﻚ ِﰲ ْ َ ْ َ ِ‬ ‫ﻣﺜﻞ َ ِ َ‬ ‫ﻳﻮﺟﺪ ِ ْ ُ‬ ‫ﻛﲈ ُ َ ُ‬ ‫َﻬﻢ ‪َ َ ،‬‬ ‫َ ْﺑﻴﻨ ُ ْ‬
‫ﻳﻀـﻄﺮ َ ِ‬ ‫ﻧﻌﻠـﻢ َ ﱠ‬
‫ﻋﻤـﻮم‬
‫إﻟﻴـﻪ ُ ُ ُ‬ ‫ﻋﺎﻣـﺔ َﻣـﺎ ُ ْ َ ﱡ ْ‬ ‫أن َ ﱠ َ‬ ‫وﻧﺤﻦ َ ْ َ ُ‬ ‫ََ ْ ُ‬
‫ﻣﺘـﻮاﺗﺮ ِﻋﻨ َْـﺪ‬ ‫ِ‬
‫ﺑـﻞ ُ َ َ ٌ‬ ‫ﻣﻌﻠـﻮم َ ْ‬
‫اﻻﺧـﺘﻼف َ ْ ُ ٌ‬
‫ﱠﺎس ِﻣـﻦ ِ ْ ِ َ ِ‬
‫اﻟﻨ ِ ْ‬
‫ــﺪد اﻟﺼ َ ِ‬ ‫ــﺔ ‪َ ،‬ﻛــﲈ ِﰲ َﻋ َ ِ‬ ‫اﳋﺎﺻ ِ‬ ‫ِ‬
‫ــﻠﻮات ‪،‬‬ ‫ﱠ َ‬ ‫َ‬ ‫اﻟﻌﺎ ﱠﻣــﺔ َ ْأو ْ َ ﱠ‬ ‫َْ‬
‫وﻓﺮاﺋﺾ ﱠ َ ِ‬ ‫وﻣﻮاﻗﻴﺘﻬﺎ ‪ِ ِ َ َ َ ،‬‬ ‫ِ ِ‬ ‫ِ‬ ‫َ ََ ِ ِ‬
‫اﻟﺰﻛﺎة‬ ‫رﻛﻮﻋﻬﺎ ‪َ َ َ َ ،‬‬ ‫وﻣﻘﺎدﻳﺮ ُ ُ َ‬
‫ﻣﺘﻮﻥ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫‪٣٣‬‬

‫ــﺎن ‪ ،‬واﻟ ﱠﻄ ِ‬ ‫ــﲔ َﺷ ْ ِ‬ ‫وﺗﻌ ِﻴ ِ‬

‫ــﻮاف‬ ‫َ‬ ‫رﻣ َﻀ َ َ‬ ‫ــﻬﺮ َ َ‬ ‫ــﺒﻬﺎ ‪ْ َ َ ،‬‬ ‫َو ُﻧ ُﺼ ِ َ‬
‫ذﻟﻚ‪.‬‬ ‫وﻏﲑ َ ِ َ‬ ‫واﳌﻮاﻗﻴﺖ‪ِ ْ َ َ ،‬‬ ‫اﳉﲈر َ ِ ِ‬
‫ورﻣﻲ ِْ َ ِ َ َ‬ ‫واﻟﻮﻗﻮف َ َ ْ ِ‬ ‫ْ ُ ِ‬
‫َ ُ‬
‫واﻹﺧـﻮة َوﰲِ‬ ‫اﳉـﺪ ْ ِ ْ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫َ‬ ‫اﻟﺼـﺤﺎﺑﺔ ﰲ ْ َ ﱢ َ‬ ‫اﺧﺘﻼف ﱠ َ َ‬ ‫ﺛﻢ ْ َ ُ‬ ‫ُ ﱠ‬
‫ِ‬ ‫ِ‬
‫ﲨُ ِ‬
‫ﻬـﻮر‬ ‫رﻳﺒـﺎ ِﰲ ُ ْ‬ ‫ﻳﻮﺟﺐ َ ْ ً‬ ‫ذﻟﻚ ‪َ ،‬ﻻ ُ ِ ُ‬ ‫وﻧﺤﻮ َ َ‬ ‫اﳌﴩﻛﺔ َ َ ْ ِ‬ ‫َُﱠ َ‬
‫ﻋﺎﻣﺔ اﻟﻨ ِ‬ ‫إﻟﻴﻪ َ ﱠ ُ‬ ‫ﳛﺘﺎج َ ِ‬ ‫ﺎﺋﻞ ْ َ َ ِ ِ‬ ‫ﻣﺴ ِ ِ‬
‫ﱠﺎس‬ ‫اﻟﻔﺮاﺋﺾ‪ْ َ ،‬ﺑﻞ َﻣﺎ َ ْ َ ُ ْ‬ ‫َ َ‬
‫واﻟﻜﻼﻟﺔ؛ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫واﻷﺑﻨَﺎء َ ْ َ َ َ‬ ‫اﻵﺑﺎء َ ْ َ ْ‬ ‫ﻣﻦ ْ َ‬ ‫ﱠﺴﺐ ْ‬ ‫ﻋﻤﻮد اﻟﻨ َ ِ‬ ‫ﻫﻮ َ ُ ُ‬ ‫َُ‬
‫ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِﻣـــﻦ ْ ِ ْ ِ‬
‫وﻣـــﻦ ﻧ َﺴ ِ ْ‬
‫ــــﺎﺋﻬﻢ‬ ‫ــــﻮات ‪ْ َ ،‬‬ ‫واﻷَ َﺧ َ‬ ‫اﻹﺧـــﻮة َ ْ‬ ‫َ‬ ‫ْ‬
‫ِ‬
‫ــﻼث‬ ‫ﺋﺾ َﺛ َ َ‬ ‫ــﺮا ِ‬ ‫ــﺰل ِﰲ ْاﻟ َﻔ َ‬ ‫ــﺈن اﷲَ َأ ْﻧ َ َ‬ ‫ــﺎﻷزواج ‪َ ،‬ﻓ ِ ﱠ‬ ‫َﻛ ْ َ ْ َ ِ‬
‫اﻷوﱃ ْ ُ ُ َ‬ ‫ذﻛﺮ ِﰲ ْ ُ َ‬ ‫ﺎت َ َ ٍ‬ ‫ٍ‬
‫واﻟﻔﺮوع‪،‬‬‫اﻷﺻﻮل َ ْ ُ ُ َ‬ ‫ﻣﻔﺼﻠﺔ َ َ َ‬ ‫َآﻳ ُ ﱠ‬
‫ــﺮث ﺑِ ْ َ ْ ِ‬
‫ــﺎﻟﻔﺮض‬ ‫ــﻴﺔ ﱠاﻟ ِﺘــﻲ َﺗ ِ ُ‬ ‫اﳊﺎ ِﺷ َ َ‬ ‫اﻟﺜﺎﻧ َﻴــﺔ ْ َ‬
‫وذ َﻛــﺮ ِﰲ ﱠ ِ ِ‬
‫َ َ َ‬
‫اﳊﺎ ِﺷ َ َ‬
‫ـــﻴﺔ‬ ‫وﰲ ﱠ ِ ِ‬
‫اﻟﺜﺎﻟﺜَـــﺔ ْ َ‬ ‫اﻷم ‪ِ َ ،‬‬ ‫ِ‬
‫وو َﻟـــﺪ ْ ُ ﱢ‬ ‫ﻛــﺎﻟﺰوﺟﲔ َ َ‬ ‫َ ﱠ ْ َ ِْ‬
‫ﻷﺑــﻮﻳﻦ َْأو‬‫ــﻮة ِ َ َ َ ْ ِ‬ ‫اﻹ ْﺧ َ ُ‬ ‫وﻫــﻢ ْ ِ‬ ‫ــﻴﺐ َ ُ ْ‬ ‫ﺑﺎﻟﺘﻌ ِﺼ ِ‬ ‫ــﺔ ِ ﱠ ْ‬ ‫اﻟﻮار َﺛ َ‬ ‫َْ ِ‬
‫وﳍﺬا َﱂ ْ َ َ ْ‬
‫ﻳﻘﻊ‬ ‫ﻧﺎدر ؛ َ ِ َ َ‬ ‫اﳉﺪ ْ ِ ْ ِ ِ‬
‫واﻹﺧﻮة َ ٌ‬ ‫َ‬ ‫واﺟﺘﲈع ْ َ ﱢ َ‬
‫ِ‬
‫ﻷب َ ْ َ ُ‬ ‫َِ ٍ‬
‫ِ‬ ‫ِﰲ ْ ِ‬
‫ـــــﻲ ^ ‪،‬‬ ‫ـــــﻮت اﻟﻨﱠ ِﺒ ﱢ‬ ‫ـــــﺪ َﻣ ْ‬ ‫ـــــﻼم ﱠإﻻ َﺑ ْﻌ َ‬ ‫اﻹ ْﺳ َ ِ‬
 ‫‪٣٤‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﺘﻔﺴﲑ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﺪﻟﻴﻞ‪ْ َ ،‬أو ِ ُ ُ ِ‬ ‫ﻳﻜﻮن ِ َ ِ‬

‫ﳋﻔﺎء اﻟ ﱠ ِ ِ‬ ‫َ ِ ْ َِ ُ‬
‫ﻟﺬﻫﻮل‬ ‫ﻗﺪ َ ُ ُ َ‬ ‫واﻻﺧﺘﻼف َ ْ‬
‫ــﺪ َﻳ ُﻜ ُ‬ ‫ــﺪم ﺳ ِ ِ‬
‫ــﲈﻋﻪ ‪َ ،‬و َﻗ ْ‬ ‫ــﺪ ﻳ ُﻜ ُ ِ‬
‫ــﻮن‬ ‫ــﻮن ﻟ َﻌ َ ِ َ َ‬ ‫ــﻪ ‪َ ،‬و َﻗ ْ َ‬
‫َﻋﻨْ ُ‬
‫ﻻﻋﺘِ َﻘ ِ‬
‫ــﺎد‬ ‫ــﻮن ِ ْ‬ ‫ــﺪ َﻳ ُﻜ ُ‬
‫ﱠﺺ ‪َ ،‬و َﻗ ْ‬ ‫ــﻂ ِﰲ َﻓ ْﻬ ِ‬‫ﻟﻠﻐ َﻠ ِ‬
‫ِْ َ‬
‫ــﻢ اﻟــﻨ ﱢ‬
‫ـــﻒ‬ ‫ـــﻮد ُﻫﻨَـــﺎ ﱠ ْ ِ‬
‫اﻟﺘﻌﺮﻳ ُ‬ ‫ﻓﺎﳌﻘ ُﺼ ُ‬ ‫ـــﺎرض َرا ِﺟ ٍ‬
‫ـــﺢ ‪ْ َ َ ،‬‬ ‫ُﻣ َﻌ ِ ٍ‬
‫دون َ َ ِ ِ ِ‬
‫ﺗﻔﺎﺻﻴﻠﻪ ‪.‬‬ ‫اﻷﻣﺮ ُ َ‬‫ﺑﺠﻤﻞ ْ َ ْ ِ‬
‫ِ ُ َ ِ‬

‫ﻓﹶﺼ‪‬ﻞﹲ‬
‫ِ‬
‫ﻧـﻮﻋﲔ ‪ ،‬ﻣﻨ ُْـﻪ َﻣــﺎ‬ ‫ﻋـﲆ َ ْ َ ْ ِ‬ ‫اﻻﺧـﺘﻼف ِﰲ ﱠ ْ ِ ِ‬
‫اﻟﺘﻔﺴـﲑ َ َ‬ ‫ِ ْ َِ ُ‬
‫ذﻟـﻚ ‪،‬‬ ‫ﺑﻐـﲑ َ ِ َ‬ ‫ﻳﻌﻠﻢ ِ َ ْ ِ‬ ‫ﱠﻘﻞ َ َ ْ ِ‬
‫ﻓﻘﻂ ‪َ ،‬وﻣﻨ ُْﻪ َﻣﺎ ُ ْ َ ُ‬ ‫َﺪه اﻟﻨ ْ ُ‬‫ﻣﺴﺘﻨ ُ ُ‬
‫ُ ْ َ‬
‫ِ‬
‫وإﻣﺎ ْ ْ َ ٌ‬
‫اﺳﺘﺪﻻل ُ َ ﱠ ٌ‬ ‫ِ‬ ‫ﻧﻘﻞ ُ َ ﱠ ٌ‬ ‫إﻣﺎ َ ْ ٌ‬ ‫ِ‬
‫ﳏﻘﻖ‪،‬‬ ‫ﻣﺼﺪق‪ َ ،‬ﱠ‬ ‫إذ ْ ْ ُ‬
‫اﻟﻌﻠﻢ ﱠ‬ ‫ْ‬
‫ــﻦ َﻏ ْ ِ‬
‫ــﲑ‬ ‫ــﻮم ‪َ ،‬وإِ ﱠﻣــﺎ َﻋ ْ‬ ‫اﳌﻌ ُﺼ ِ‬ ‫ــﻦ َ ْ‬
‫ــﻮل‪ :‬إ ﱠﻣــﺎ َﻋ ْ‬ ‫واﳌﻨْ ُﻘ ُ‬ ‫َ َ‬
‫ِ‬ ‫واﳌﻘﺼﻮد ِ َ ﱠ ِ‬
‫ﺑـﺄن ﺟـﻨ َْﺲ َاﳌﻨ ُْﻘـﻮل َ َ ٌ‬
‫ﺳـﻮاء‬ ‫اﳌﻌﺼﻮم ‪ُ ُ ْ َ َ ،‬‬ ‫َْ ُ ِ‬
‫ﻫـﻮ‬
‫وﻫـﺬا ُ َ‬ ‫اﳌﻌﺼﻮم ‪َ َ َ -‬‬ ‫ﻏﲑ َ ْ ُ ِ‬ ‫اﳌﻌﺼﻮ ِم َ ْأو َ ْ ِ‬‫ﻋﻦ َ ْ ُ‬ ‫ﻛﺎن َ ْ‬‫َ َ‬
‫ﻣﻌﺮﻓـﺔ ﱠ ِ ِ‬
‫اﻟﺼـﺤﻴﺢ‬ ‫ﻳﻤﻜـﻦ َ ْ ِ َ ُ‬ ‫ِ‬
‫اﻷول ‪ -‬ﻣﻨ ُْﻪ َﻣـﺎ ُ ْ ُ‬
‫اﻟﻨﱠﻮع ْ َ ُ ِ‬
‫ْ ُ ﱠ‬
‫ﻣﺘﻮﻥ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫‪٣٥‬‬

‫ذﻟـﻚ‬ ‫ﻣﻌﺮﻓﺔ َ ِ َ‬ ‫ﻳﻤﻜﻦ َ ْ ِ َ ُ‬ ‫ِ‬

‫واﻟﻀﻌﻴﻒ ‪َ ،‬وﻣﻨ ُْﻪ َﻣﺎ َﻻ ُ ْ ُ‬
‫ِ‬ ‫ِﻣﻨْﻪ ﱠ ِ ِ‬
‫ُ َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ ِ‬
‫وﻫﻮ َﻣـﺎ‬ ‫ﻣﻦ َاﳌﻨ ُْﻘﻮل ‪َ ُ َ ،‬‬ ‫اﻟﺜﺎﲏ ْ‬ ‫اﻟﻘﺴﻢ ﱠ‬ ‫وﻫﺬا ‪ُ ْ ْ :‬‬ ‫ﻓﻴﻪ ‪َ َ َ .‬‬
‫ﻋﺎﻣﺘﻪ ِ ﱠﳑـﺎ َﻻ‬ ‫ﺑﺎﻟﺼﺪق ﻣﻨ ُْﻪ َ ﱠ ُ ُ‬
‫ْ ِ ِ‬
‫اﳉﺰم ِ ﱢ‬ ‫ﻃﺮﻳﻖ َﻟﻨَﺎ َإﱃ ْ َ ْ ِ‬ ‫َﻻ َ ِ َ‬
‫ﻓﻀﻮل ْ َ َ ِ‬
‫اﻟﻜﻼم ‪.‬‬ ‫ﻣﻦ ُ ُ ِ‬ ‫ﻓﻴﻪ ؛ َ ْ َ َ ِ ِ ِ‬ ‫ﻓﺎﺋﺪة ِ ِ‬ ‫َ ََِ‬
‫ﻓﺎﻟﻜﻼم ﻓﻴﻪ ْ‬ ‫ُ‬
‫ﻣﻌﺮﻓﺘﻪ ‪ ِ َ ،‬ﱠ‬‫اﳌﺴﻠﻤﻮن َإﱃ ِ َ ِ ِ‬ ‫ﳛﺘﺎج ُ ْ ِ ُ َ‬
‫ﻓـﺈن اﷲَ‬ ‫َْ‬ ‫وأﻣﺎ َﻣﺎ َ ْ َ ُ‬ ‫ََﱠ‬
‫ﻓﻤﺜـﺎل َﻣـﺎ َﻻ ُ ِﻳﻔ ُ‬
‫ﻴـﺪ‬ ‫دﻟـﻴﻼ ‪ُ َ ِ َ ،‬‬ ‫ﻓﻴـﻪ َ ِ ً‬ ‫اﳊﻖ ِ ِ‬ ‫ﻋﲆ ْ َ ﱢ‬ ‫ﻧﺼﺐ َ َ‬ ‫َ َ َ‬
‫اﺧﺘﻼﻓﻬﻢ ِﰲ َ ِ‬ ‫ِ‬ ‫ِ ِ ِ‬ ‫وﻻ َ ِ َ‬ ‫ََ‬
‫ﻟـﻮن‬ ‫ْ‬ ‫اﻟﺼﺤﻴﺢ ﻣﻨ ُْﻪ‪ْ ُ ُ َ ْ :‬‬ ‫ﻋﲆ ﱠ‬ ‫دﻟﻴﻞ َ َ‬
‫ِ‬
‫ــﺒﻌﺾ ا ﱠﻟــﺬي‬ ‫وﰲ ا ْﻟ َ ْ ِ‬ ‫اﻟﻜ ْﻬــﻒ ‪ِ َ ،‬‬ ‫ِ‬ ‫ــﺤﺎب ْ َ‬ ‫ــﺐ َأ ْﺻ َ ِ‬ ‫َﻛ ْﻠ ِ‬
‫ﺳـﻔﻴﻨ َِﺔ‬ ‫ﻣﻘﺪار ِ‬
‫وﰲ ْ َ ِ َ‬
‫اﻟﺒﻘﺮة ‪ِ ِ ،‬‬ ‫ِ‬
‫ﻣﻦ ْ َ َ َ َ‬ ‫ﻣﻮﺳﻰ ْ‬
‫ِ‬
‫ﴐب ِﺑﻪ ُ َ‬
‫ِ‬
‫َ َ َ‬
‫ِ‬
‫اﻟﻐـﻼم ﱠاﻟـﺬي‬ ‫اﺳـﻢ ْ ُ َ ِ‬ ‫ﺧﺸﺒﻬﺎ ‪َ ،‬وﰲ ْ ِ‬ ‫ِ‬ ‫وﻣﺎ َ َ‬
‫ﻛﺎن َ َ ُ َ‬ ‫ﻧﻮح َ َ‬ ‫ُ ٍ‬
‫اﻷﻣﻮر َ ِ ُ‬ ‫ذﻟﻚ ‪ِ ِ َ ،‬‬ ‫وﻧﺤﻮ َ ِ َ‬ ‫ِ‬
‫ﻃﺮﻳـﻖ‬ ‫ﻓﻬﺬه ْ ُ ُ ُ‬ ‫َ‬ ‫اﳋﴬ ‪ُ ْ َ َ ،‬‬ ‫ﻗﺘﻠﻪ ْ َ ُ‬ ‫َََ ُ‬
‫ْﻘـﻮﻻ َ ْ ً‬ ‫ﻫـﺬا َﻣﻨ ُ ً‬ ‫ﻣـﻦ َ َ‬ ‫ِ‬ ‫ﻓـﲈ َ َ‬ ‫اﻟﻌﻠﻢ ِ َﲠﺎ اﻟﻨ ْ ُ‬ ‫ِْْ ِ‬
‫ﻧﻘـﻼ‬ ‫ﻛـﺎن ْ‬ ‫ﱠﻘﻞ َ َ‬
‫ـــﻢ َﺻ ِ ِ‬
‫ـــﺎﺣﺐ‬ ‫ـــﻲ ^ ‪َ ،‬ﻛﺎ ْﺳ ِ‬ ‫ـــﻦ اﻟﻨﱠ ِﺒ ﱢ‬ ‫ـــﺤﻴﺤﺎ َﻋ ْ‬ ‫ً‬
‫ﺻ ِ‬
‫َ‬
‫ِ‬
‫ــﻮم َو َﻣــﺎ َﱂ ْ َﻳ ُﻜ ْ‬
‫ــﻦ‬ ‫ﻣﻌ ُﻠ ٌ‬ ‫ــﺬا َ ْ‬ ‫اﳋﴬ ‪َ ،‬ﻓ َﻬ َ‬ ‫ــﻪ ْ َ ُ‬ ‫ُﻣﻮ َﺳــﻰ َأ ﱠﻧ ُ‬
 ‫‪٣٦‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﺘﻔﺴﲑ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‬

‫اﻟﻜﺘـﺎب ‪-‬‬ ‫أﻫـﻞ ْ ِ َ ِ‬ ‫ﻋﻦ َ ْ ِ‬ ‫ﻳﺆﺧﺬ َ ْ‬ ‫ﻛﺎن ِ ﱠﳑﺎ ُ ْ َ ُ‬ ‫ﻛﺬﻟﻚ ‪ْ َ ،‬ﺑﻞ َ َ‬ ‫ََِ َ‬
‫وﳏﻤﺪ ْ ِ‬ ‫ووﻫﺐ ُ َ ِ‬ ‫ﻛﺎﳌﻨ ُ ِ‬
‫ﺑﻦ ْ َ َ‬
‫إﺳـﺤﺎق‬ ‫ﻛﻌﺐ َ َ ْ ٍ َ ﱠ‬ ‫ﻋﻦ َ ْ ٍ‬ ‫ْﻘﻮل َ ْ‬ ‫َ َ‬
‫ﻓﻬـﺬا َﻻ‬ ‫اﻟﻜﺘﺎب ‪َ َ َ -‬‬ ‫أﻫﻞ ْ ِ َ ِ‬ ‫ﻋﻦ َ ْ ِ‬ ‫ﻳﺄﺧﺬ َ ْ‬ ‫ﳑﻦ َ ْ ُ ُ‬ ‫َ ِ ِ ِ‬
‫وﻏﲑﻫﻢ ﱠ ْ‬ ‫َ ْ ْ‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﺛﺒـﺖ‬‫ﻛﲈ َ َ َ‬ ‫ﺑﺤﺠﺔ ‪َ َ ،‬‬ ‫ﺗﻜﺬﻳﺒﻪ ﱠإﻻ ِ ُ ﱠ‬ ‫وﻻ َ ْ ُ ُ‬ ‫ﺗﺼﺪﻳﻘﻪ َ َ‬
‫ﳚﻮز َ ْ ُ ُ‬ ‫َُ ُ‬
‫ِ‬
‫ﻗـﺎل ‪َ )) :‬إذا‬ ‫أﻧـﻪ َ َ‬ ‫ﱠﺒـﻲ ـ ^ ـ َ ﱠ ُ‬ ‫ﻋـﻦ اﻟﻨ ِ ﱢ‬ ‫اﻟﺼـﺤﻴﺢ َ ْ‬ ‫ِ‬ ‫ِﰲ ﱠ‬
‫وﻻ‬ ‫ـــﺪﻗﻮﻫﻢ َ َ‬‫ـــﻼ ُﺗ َﺼ ﱢ ُ ُ ْ‬ ‫ـــﺎب َﻓ َ‬ ‫ـــﻞ ْاﻟﻜِﺘَ ِ‬ ‫ـــﺪﺛﻜﻢ َأ ْﻫ ُ‬ ‫َﺣ ﱠ َ ُ ْ‬
‫وإﻣـﺎ‬ ‫ﻓﺘﻜﺬﺑﻮه َ ِ ﱠ‬
‫ﺑﺤﻖ َ ُ َ ﱢ ُ ُ‬ ‫ﳛﺪﺛﻮﻛﻢ ِ َ ﱢ‬ ‫أن ُ َ ﱢ ُ ُ ْ‬ ‫ﻓﺈﻣﺎ َ ْ‬ ‫ﺗﻜﺬﺑﻮﻫﻢ َ ِ ﱠ‬‫ُ َﱢُ ُ ْ‬
‫ِ‬
‫ــﺪﻗﻮه (( َو َﻛ َ َ‬ ‫ِ‬
‫ــﺪﺛﻮﻛﻢ ِ َﺑﺒﺎﻃ ِ‬ ‫َْ‬
‫ــﺬﻟﻚ َﻣــﺎ‬ ‫ــﻞ َ ُﻓﺘ َﺼ ﱢ ُ ُ‬ ‫ﳛ ﱢُ ُ ْ‬ ‫أن ُ َ‬
‫أﻧﻪ َ َ َ ُ‬
‫أﺧـﺬه‬ ‫ﻳﺬﻛﺮ َ ﱠ ُ‬
‫وإن َﱂ ْ َ ْ ُ ْ‬ ‫اﻟﺘﺎﺑﻌﲔ ‪ْ ِ َ ،‬‬ ‫ﺑﻌﺾ ﱠ ِ ِ َ‬ ‫ﻋﻦ َ ْ ِ‬ ‫ﻧﻘﻞ َ ْ‬ ‫َُِ‬
‫اﺧﺘﻠـﻒ ﱠ ِ ُ َ‬ ‫أﻫـﻞ ْ ِ َ ِ‬ ‫ﻋﻦ َ ْ ِ‬
‫اﻟﺘـﺎﺑﻌﻮن َﱂ ْ‬ ‫ﻓﻤﺘـﻰ ْ َ َ َ‬ ‫اﻟﻜﺘـﺎب ‪َ َ َ ،‬‬ ‫َ ْ‬
‫ﻧﻘـﻞ‬ ‫وﻣﺎ ُ ِ َ‬ ‫ﺑﻌﺾ ‪َ َ ،‬‬ ‫ﻋﲆ َ ْ ٍ‬ ‫ﺣﺠﺔ َ َ‬ ‫أﻗﻮاﳍﻢ ُ ﱠ ً‬ ‫ِ‬
‫ﺑﻌﺾ َ ْ َ ْ‬ ‫ﻳﻜﻦ َ ْ ُ‬ ‫َ ُ ْ‬
‫ــﺤﻴﺤﺎ‬ ‫ِ‬ ‫ــﻼ َﺻ‬ ‫ــﺤﺎﺑﺔ َﻧ ْﻘ ً‬ ‫ِ‬ ‫ــﻦ َﺑ ْﻌ ِ‬ ‫ِ‬
‫ِﰲ َذﻟ َ‬
‫ً‬ ‫ــﺾ اﻟ ﱠﺼ َ َ‬ ‫ــﻚ َﻋ ْ‬
‫اﻟﺘﺎﺑﻌﲔ؛‬ ‫ﺑﻌﺾ ﱠ ِ ِ َ‬ ‫ﻋﻦ َ ْ ِ‬ ‫ﻧﻘﻞ َ ْ‬ ‫ﺳﻜﻦ ِ ﱠﳑﺎ ُ ِ َ‬ ‫إﻟﻴﻪ َأ ْ َ ُ‬
‫َﻓﺎﻟﻨ ْﱠﻔﺲ َ ِ‬
‫ُ ْ‬
‫ﱠﺒـﻲ ^ ‪ْ َ ،‬أو‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫أن َ ُ َ‬ ‫اﺣﺘﲈل َ ْ‬ ‫ﻷن ْ ِ َ َ‬ ‫َِﱠ‬
‫ﻣﻦ اﻟﻨ ﱢ‬ ‫ﺳﻤﻌﻪ ْ‬ ‫ﻳﻜﻮن َ َ ُ‬
‫ﻣﺘﻮﻥ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫‪٣٧‬‬

‫ــﻞ‬ ‫وﻷن َﻧ ْﻘ َ‬‫ــﻮى ؛ َ ِ َ ﱠ‬ ‫ــﻪ َأ ْﻗ َ‬

‫ــﺾ ﻣــﻦ ِ ِ‬
‫ﺳـﻤﻌﻪ ﻣﻨْ ُ‬ ‫ﻣـﻦ َﺑ ْﻌ ِ َ ْ َ َ ُ‬ ‫ْ‬
‫ِ‬
‫ﻧﻘــﻞ‬‫ﻣــﻦ َ ْ ِ‬ ‫اﻟﻜﺘــﺎب َ َ ﱡ ِ‬ ‫أﻫــﻞ ْ ِ َ ِ‬ ‫ﻋــﻦ َ ْ ِ‬ ‫ِ‬
‫أﻗــﻞ ْ‬ ‫اﻟﺼــﺤﺎﺑﺔ َ ْ‬ ‫ﱠ َ َ‬
‫ﻳﻘﻮﻟـﻪ َ َ ْ َ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﱠ ِِ َ‬
‫ﻓﻜﻴـﻒ‬ ‫ﻓﻴﲈ َ ُ ُ ُ‬ ‫اﻟﺼﺎﺣﺐ َ‬ ‫ﺰم ﱠ‬ ‫وﻣﻊ َﺟ ْ ِ‬ ‫اﻟﺘﺎﺑﻌﲔ ‪َ َ َ ،‬‬
‫ﻋـﻦ‬ ‫ﳖـﻮا َ ْ‬ ‫وﻗـﺪ ُ ُ‬‫اﻟﻜﺘﺎب َ َ ْ‬ ‫أﻫﻞ ْ ِ َ ِ‬ ‫ﻋﻦ َ ْ ِ‬ ‫أﺧﺬه َ ْ‬ ‫إﻧﻪ َ َ َ ُ‬ ‫ﻳﻘﺎل ﱠ ُ‬ ‫َُ ُ‬
‫ﻫﺬا ِ ْ ِ َ ِ‬ ‫أن ِ ْ َ‬ ‫َ ِ ِ‬
‫اﻻﺧـﺘﻼف‬ ‫ﻣﺜﻞ َ َ‬ ‫واﳌﻘﺼﻮد َ ﱠ‬ ‫ﺗﺼﺪﻳﻘﻬﻢ ؟ َ َ ْ ُ ُ‬ ‫ِ ْ‬ ‫ْ‬
‫ِ‬ ‫ِ‬ ‫ﺻــﺤﻴﺤﻪ ‪َ َ ،‬‬ ‫ِ‬ ‫ِ‬
‫ﺗﻔﻴــﺪ َ َ ُ‬
‫ﺣﻜﺎﻳــﺔ‬ ‫وﻻ ُ ُ‬ ‫ُ ُ‬ ‫ﱠاﻟــﺬي َﻻ ُ ْ َ ُ‬
‫ﻳﻌﻠــﻢ َ‬
‫ﳌﻌﺮﻓﺔ َِﳌﺎ ﻳﺮوى ِﻣـﻦ ْ ِ ِ‬ ‫ِ‬ ‫ْ َْ ِ ِ ِ‬
‫اﳊـﺪﻳﺚ‬ ‫ْ َ‬ ‫ﻫﻮ َﻛﺎ َ ْ ِ َ ُ ْ َ‬ ‫اﻷﻗﻮال ﻓﻴﻪ ُ َ‬ ‫َ‬
‫ذﻟﻚ ‪.‬‬ ‫ِ‬
‫وأﻣﺜﺎل َ َ‬ ‫ﺻﺤﺘﻪ َ َ َ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫دﻟﻴﻞ َ َ‬ ‫ِ‬
‫اﻟﺬي َﻻ َ َ‬ ‫ﱠِ‬
‫ْ‬ ‫ﻋﲆ ﱠ‬
‫ﻣﻌﺮ َﻓ ُ‬ ‫ـــﻦ َ ْ ِ‬ ‫ـــﺬي ِ‬ ‫اﻷول ا ﱠﻟ ِ‬ ‫ـــﻢ ْ َ ﱠ ُ‬ ‫ِ‬ ‫ََ‬
‫ـــﺔ‬ ‫ﻳﻤﻜ ُ‬ ‫ُْ‬ ‫وأ ﱠﻣـــﺎ ْاﻟﻘ ْﺴ ُ‬
‫إﻟﻴﻪ َوﷲِ‬ ‫ﳛﺘﺎج َ ِ‬ ‫ِ‬ ‫اﻟﺼﺤﻴﺢ ِﻣﻨ ُْﻪ ‪َ َ َ ،‬‬ ‫ﱠ ِ ِ‬
‫ﻓﻴﲈ ُ ْ َ ُ ْ‬ ‫ﻣﻮﺟﻮد َ‬ ‫ﻓﻬﺬا َ ْ ُ ٌ‬
‫اﻟﺘﻔﺴـﲑ ْ ِ ِ‬ ‫ِ‬ ‫ِ‬
‫واﳊـﺪﻳﺚ‬ ‫ﻳﻮﺟـﺪ ِﰲ ﱠ ْ ِ َ َ‬ ‫ﻓﻜﺜﲑا َﻣﺎ ُ َ ُ‬ ‫اﳊﻤﺪ ‪ً َ َ ،‬‬ ‫َْ ْ ُ‬
‫وﻏـﲑهِ‬ ‫ﻧﺒﻴﻨَـﺎ ـ ^ ــ َ َ ْ ِ‬ ‫َ ََ ِ‬
‫ﻋـﻦ َ ِ ﱢ‬ ‫ْﻘﻮﻟـﺔ َ ْ‬ ‫أﻣﻮر َﻣﻨ ُ َ ٌ‬ ‫واﳌﻐﺎزي ُ ُ ٌ‬
‫اﻷﻧﺒﻴ ِ‬ ‫ِ‬
‫ـــﻴﻬﻢ َو َﺳ َ ُ ُ‬
‫ـــﻼﻣﻪ‬ ‫ـــﻠﻮات اﷲ َﻋ َﻠ ْ ِ ْ‬ ‫ـــﺎء َﺻ َ َ ُ‬ ‫ـــﻦ ْ َ ْ ِ َ‬ ‫ﻣ ْ‬
‫ﻣﻮﺟـﻮد‬
‫ﻫـﺬا َ ْ ُ ٌ‬ ‫ذﻟﻚ ؛ َ ْﺑﻞ َ َ‬ ‫ﻳﺪﻓﻊ َ ِ َ‬ ‫اﻟﺼﺤﻴﺢ َ ْ َ ُ‬‫ﱠﻘﻞ ﱠ ُ‬
‫ِ‬ ‫َواﻟﻨ ْ ُ‬
 ‫‪٣٨‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﺘﻔﺴﲑ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﻳﻌﺮف ِ ُ ُ ِ‬ ‫ﻣﺴﺘﻨ َُﺪه اﻟﻨ ْ ُ ِ‬ ‫ِ‬

‫أﺧـﺮى‬ ‫ﺑﺄﻣﻮر ُ ْ َ‬ ‫ﻗﺪ ُ ْ َ ُ‬ ‫ﻓﻴﲈ َ ْ‬ ‫ﱠﻘﻞ َو َ‬ ‫ﻓﻴﲈ ُ ْ َ ُ‬ ‫َ‬
‫ﻏﲑ اﻟﻨ ْ ِ‬
‫ﱠﻘﻞ ‪.‬‬ ‫َِْ‬
‫إﻟﻴﻬـﺎ ِﰲ‬ ‫أن َاﳌﻨ ُ َ ِ ِ‬ ‫ﻓﺎﳌﻘﺼﻮد َ ﱠ‬
‫ﳛﺘـﺎج َ ْ َ‬‫ْﻘﻮﻻت ﱠاﻟﺘـﻲ ُ ْ َ ُ‬ ‫َ َْ ُ ُ‬
‫ﻣـﻦ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫اﻷدﻟﺔ َ َ‬ ‫ِ‬
‫ﻧﺼﺐ اﷲُ ْ َ ﱠ َ‬ ‫ﱢ ِ‬
‫اﻟﺪﻳﻦ َ ْ‬
‫ﻓﻴﻬﺎ ْ‬ ‫ﻋﲆ َ َﺑﻴﺎن َﻣﺎ َ‬ ‫ﻗﺪ َ َ َ‬
‫ﺴﲑ‬‫اﻟﺘﻔ ِ ِ‬ ‫ْﻘﻮل ِﰲ ﱠ ْ‬ ‫أن َاﳌﻨ ُ َ‬ ‫وﻣﻌﻠﻮم َ ﱠ‬ ‫وﻏﲑه ‪ٌ ُ ْ َ َ ،‬‬
‫ﺻﺤﻴﺢ َ ِ ِ‬
‫ٍ َ ْ‬
‫ِ‬
‫َ‬
‫ِ‬
‫ــﻢ ؛ َوﳍ َ َ‬ ‫ِ‬ ‫ِ‬
‫ــﺎﳌﻨ ُْﻘﻮل ﰲ اﳌَ َﻐــﺎزي َ َ َ‬ ‫ِ‬ ‫ِ‬ ‫ــﺮه َﻛ َ‬ ‫َْ‬
‫ــﺬا‬ ‫واﳌﻼﺣ ِ‬ ‫أﻛﺜَ ُ ُ‬
‫َﺎد ‪:‬‬ ‫إﺳـﻨ ٌ‬ ‫ﻟـﻴﺲ َ َﳍـﺎ ْ‬ ‫أﻣـﻮر َ ْ َ‬ ‫ﺛﻼﺛـﺔ ُ ُ ٍ‬ ‫أﲪـﺪ َ َ َ ُ‬ ‫ﻗﺎل ْ ِ َ ُ‬
‫اﻹﻣﺎم َ ْ َ‬ ‫َ َ‬
‫ﻟـﻴﺲ َ َﳍـﺎ‬ ‫واﳌﻼﺣـﻢ َ َ َ ِ‬ ‫ِ‬ ‫ِ‬
‫وﻳـﺮوى َ ْ َ‬ ‫واﳌﻐـﺎزي َ ُ ْ َ‬ ‫اﻟﺘﻔﺴﲑ َ َ َ ُ‬ ‫ﱠْ ُ‬
‫ﻋﻠﻴﻬـﺎ ا َ َ ِ ُ‬
‫ﳌﺮاﺳـﻴﻞ‬ ‫اﻟﻐﺎﻟـﺐ َ َ ْ َ‬‫ﻷن ْ َ َ‬
‫ِ‬ ‫َﺎد ؛ ِ َ ﱠ‬ ‫إﺳﻨ ٌ‬ ‫أي ْ‬ ‫أﺻﻞ َ ْ‬ ‫َ ْ ٌ‬
‫اﻟــﺰﺑﲑ َ ﱠ ْ ِ ﱡ‬
‫واﻟﺸــﻌﺒﻲ‬ ‫ﺑــﻦ ﱡ َ ْ ِ‬ ‫ﻋــﺮوة ْ ُ‬ ‫ﻣﺜــﻞ َﻣــﺎ َ ْ ُ ُ ُ‬
‫ﻳــﺬﻛﺮه ُ ْ َ ُ‬ ‫ِْ ُ‬
‫ــﺤﺎق ‪،‬‬ ‫ــﻦ إ ْﺳ َ َ‬ ‫ــﺔ َوا ْﺑ ُ‬ ‫ﻋﻘ َﺒ َ‬ ‫ــﻦ ُ ْ‬ ‫وﻣﻮ َﺳــﻰ ْﺑ ُ‬ ‫ــﺮي َ ُ‬ ‫واﻟﺰ ْﻫ ِ ﱡ‬ ‫َ ﱡ‬
‫واﻟﻮﻟﻴﺪِ‬ ‫اﻷﻣﻮي ْ ِ‬ ‫ٍ‬ ‫ِ‬
‫ﺑﻦ َﺳﻌﻴﺪ ْ ُ َ ِ ﱢ َ َ‬ ‫ﻛﻴﺤﻴﻰ ْ ِ‬
‫ﺑﻌﺪﻫﻢ َ َ ْ َ‬ ‫وﻣﻦ َ ْ َ ُ ْ‬ ‫َ َ ْ‬
‫اﳌﻐﺎزي ؛ َ ِ‬ ‫وﻧﺤﻮﻫﻢ ِﰲ َ َ ِ‬ ‫ِ‬ ‫ِ‬
‫ﻓﺈﱠن‬ ‫ﻣﺴﻠﻢ واﻟﻮاﻗﺪي َ َ ْ ِ ْ‬ ‫ﺑﻦ ُ ْ ٍ‬ ‫ْ ِ‬
‫ﺛـﻢ َأ ْﻫ ُ‬ ‫ــﺎزي َ ْ ُ ِ ِ‬ ‫ﱠـﺎس ِﺑﺎﳌَ َﻐ ِ‬ ‫أﻋﻠـﻢ اﻟﻨ ِ‬
‫ــﻞ‬ ‫أﻫـﻞ َاﳌﺪﻳﻨَــﺔ ‪ ُ ،‬ﱠ‬ ‫ََْ َ‬
‫ﻣﺘﻮﻥ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫‪٣٩‬‬

‫أﻋﻠﻢ ِ َﲠﺎ؛‬ ‫اﻟﻌﺮاق ‪ِ ِ ُ َ َ ،‬‬ ‫أﻫﻞ ْ ِ ِ‬

‫ﻓﺄﻫﻞ َاﳌﺪﻳﻨَﺔ َ ْ َ ُ‬ ‫ْ‬ ‫َ‬ ‫ﺛﻢ َ ْ ُ‬ ‫اﻟﺸﺎم‪ ُ ،‬ﱠ‬
‫ﱠ ِ‬
‫ﻷﳖﺎ َ َ ْ ِ‬ ‫ِ‬
‫أﻫـﻞ‬ ‫ﻛـﺎﻧﻮا َ ْ َ‬ ‫وأﻫـﻞ ﱠ ِ‬
‫اﻟﺸـﺎم َ ُ‬ ‫ْـﺪﻫﻢ َ َ ْ ُ‬ ‫ﻛﺎﻧـﺖ ﻋﻨ َ ُ ْ‬ ‫َﱠَ‬
‫ﺎﳉﻬ ِ‬ ‫ــﺎن َﳍــﻢ ِﻣــﻦ ْ ِ‬ ‫ــﺰو ِ ٍ‬
‫ــﺎد‬ ‫ــﻢ ﺑِ ِْ َ‬ ‫اﻟﻌ ْﻠ ِ‬ ‫وﺟ َﻬــﺎد ؛ َﻓ َﻜ َ ُ ْ ْ‬ ‫َﻏ ْ ٍ َ‬
‫ﱠـﺎس‬ ‫ﻋﻈـﻢ اﻟﻨ ُ‬ ‫وﳍـﺬا َ ﱠ َ‬ ‫ﻟﻐـﲑﻫﻢ ؛ َ ِ َ َ‬ ‫ِ ِ‬
‫ﻟـﻴﺲ َ ْ ِ ْ‬ ‫واﻟﺴﲑ َﻣﺎ َ ْ َ‬ ‫َ ﱢ َِ‬
‫ﱠﻔﻪ ِﰲ‬ ‫ِ‬ ‫ــﺎب َ ِأﰊ ْ َ َ‬ ‫ِ‬
‫إﺳــﺤﺎق اﻟﻔــﺰاري ﱠاﻟــﺬي َﺻــﻨ َ ُ‬ ‫ﻛ َﺘ َ‬
‫ﲠﺬا ْ ِ ِ‬ ‫َِ َ‬
‫ﻣﻦ‬ ‫اﻟﺒﺎب ْ‬ ‫أﻋﻠﻢ ِ َ َ َ‬ ‫وﺟﻌﻠﻮا اﻷوزاﻋﻲ َ ْ َ َ‬ ‫ذﻟﻚ ‪ُ َ َ َ ،‬‬
‫ﻋﻠﲈء ْ َ ْ َ ِ‬ ‫ﻏﲑه ِﻣﻦ َ ِ‬ ‫ِ‬
‫اﻷﻣﺼﺎر ‪.‬‬ ‫َِْ ْ ُ َ‬
‫ﻣﻜﺔ ؛‬ ‫أﻫﻞ َ ﱠ َ‬ ‫ﱠﺎس ِ ِﺑﻪ َ ْ ُ‬ ‫أﻋﻠﻢ اﻟﻨ ِ‬ ‫اﻟﺘﻔﺴﲑ‪َ ،‬ﻓﺈِ ﱠن َ ْ َ َ‬ ‫وأﻣﺎ ﱠ ْ ُ‬
‫ِ‬
‫ََﱠ‬
‫ﻛﻤﺠﺎﻫـﺪ َ ِ‬
‫وﻋﻄـﺎء‬ ‫ﻋﺒـﺎس َ ُ َ ِ ِ َ َ‬ ‫اﺑـﻦ َ ﱠ ٍ‬ ‫أﺻـﺤﺎب ْ ِ‬
‫ﻷﳖﻢ َ ْ َ ُ‬ ‫َﱠُ ْ‬
‫ِ‬
‫وﻏﲑﻫﻢ‬ ‫ِ‬
‫ﻋﺒﺎس َ َ ْ ِ ْ‬ ‫اﺑﻦ َ ﱠ ٍ‬ ‫ﻣﻮﱃ ْ ِ‬ ‫رﺑﺎح َ ِ ْ ِ َ َ‬
‫وﻋﻜﺮﻣﺔ َ ْ َ‬ ‫ﺑﻦ َ ِأﰊ َ َ ٍ‬ ‫ْ ِ‬
‫وأﰊ‬ ‫ـــﺎووس َ َ ِ‬ ‫ـــﺎس َﻛ َﻄ ُ ِ‬ ‫ـــﻦ َﻋﺒﱠ ٍ‬ ‫ـــﺤﺎب ا ْﺑ ِ‬
‫ـــﻦ َأ ْﺻ َ ِ‬ ‫ِ‬
‫ﻣ ْ‬
‫وأﻣﺜـﺎﳍﻢ ؛ َ َ َ ِ َ‬ ‫ِ‬ ‫ﺑـﻦ ُ َ ْ ٍ‬ ‫ِ ِ‬
‫وﺳـﻌﻴﺪ ْ ِ‬ ‫ﱠ َ ِ‬
‫وﻛـﺬﻟﻚ‬ ‫ﺟﺒـﲑ َ َ ْ َ ْ‬ ‫اﻟﺸﻌﺜﺎء َ َ‬ ‫ْ‬
‫وﻣـﻦ‬ ‫ِ‬ ‫ٍ‬ ‫أﺻـﺤﺎب ْ ِ‬ ‫ﻣـﻦ َ ْ َ ِ‬ ‫ِ‬ ‫ِ‬ ‫أﻫـﻞ ْ ُ َ‬ ‫َْ ُ‬
‫ﻣﺴـﻌﻮد َ ْ‬ ‫اﺑـﻦ َ ْ ُ‬ ‫اﻟﻜﻮﻓـﺔ ْ‬
‫ِ‬ ‫ــﺰوا ِﺑ ِ‬ ‫َذﻟِ َ‬
‫ــﻞ‬ ‫ــﲈء َأ ْﻫ ِ‬ ‫وﻋ َﻠ َ ُ‬ ‫ــﲆ َﻏ ْ ِ ْ‬
‫ــﲑﻫﻢ َ ُ‬ ‫ــﻪ َﻋ َ‬ ‫ــﻚ َﻣــﺎ َﲤ َﻴﱠ ُ‬
 ‫‪٤٠‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﺘﻔﺴﲑ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‬

‫اﻟﺬي َ َ َ‬ ‫أﺳﻠﻢ ﱠ ِ‬ ‫زﻳﺪ ْ ِ‬ ‫ﻣﺜﻞ َ ِ‬ ‫اﳌﺪﻳﻨ َِﺔ ِﰲ ﱠ ْ ِ ِ ِ‬ ‫َِ‬

‫أﺧﺬ‬ ‫ﺑﻦ َ ْ َ َ‬ ‫اﻟﺘﻔﺴﲑ ْ ُ ْ‬
‫ﺬه َﻋﻨ ُْـﻪ َ ْ ً‬ ‫اﻟﺘﻔﺴﲑ َ َ َ‬ ‫ِ‬ ‫َﻋﻨ ُْﻪ َ ِ ٌ‬
‫ﻋﺒـﺪ‬ ‫أﻳﻀـﺎ ْاﺑﻨ ُُـﻪ َ ْ ُ‬ ‫وأﺧ َ ُ‬ ‫ﻣﺎﻟﻚ ﱠ ْ َ‬
‫ــﺪ اﻟ ﱠ ْ َ ِ‬ ‫ــﺬه َﻋــﻦ َﻋﺒ ِ‬ ‫ــﺮﲪﻦ َ َ‬ ‫اﻟ ﱠ ْ َ ِ‬
‫ــﻦ‬
‫ــﺪ اﷲ ْﺑ ُ‬ ‫ــﺮﲪﻦ َﻋﺒْ ُ‬ ‫وأ َﺧ َ ُ ْ ْ‬
‫وﻫﺐ ‪.‬‬‫َ ْ ٍ‬
‫ــﻦ‬
‫ــﺖ َﻋ ْ‬ ‫وﺧ َﻠ ْ‬ ‫ﻃﺮﻗ َﻬــﺎ َ َ‬ ‫ــﺪدت ُ ُ ُ‬ ‫إذا َﺗ َﻌ ﱠ َ ْ‬ ‫ــﻴﻞ َ‬ ‫اﳌﺮا ِﺳ ُ‬ ‫و ََ‬
‫ــﲑ َﻗﺼ ٍ‬ ‫اﻻﺗ َﻔ ِ‬ ‫ــﺪا َ ْأو ِ ﱢ‬ ‫ُاﳌﻮا َﻃ َ ِ‬
‫ــﺖ‬ ‫ــﺪ َﻛﺎ َﻧ ْ‬ ‫ــﺎق ِﺑ َﻐ ْ ِ ْ‬ ‫ــﺄة َﻗ ْﺼ ً‬ ‫َ‬
‫ﻳﻜـﻮن ْ ً‬ ‫ِ‬ ‫أن َ ُ َ‬ ‫َ‬
‫إﻣـﺎ ْ‬ ‫ﻓﺈن اﻟﻨ ْ َ‬ ‫ِ‬
‫ﻗﻄﻌﺎ َ ﱠ‬ ‫ِ‬
‫ﺻـﺪﻗﺎ‬ ‫ﱠﻘﻞ ﱠ‬ ‫ﺻﺤﻴﺤﺔ َ ْ ً‬ ‫ًَ‬ ‫َ‬
‫ِ‬ ‫أن َﻳ ُﻜ َ‬ ‫ـــﱪ َوإِ ﱠﻣـــﺎ َ ْ‬ ‫ِ‬
‫ﻣﻄﺎﺑِ ًﻘـــﺎ ْﻟﻠ َﺨ َ ِ‬ ‫ُ َ‬
‫ـــﺪ‬ ‫ﺗﻌ ﱠﻤ َ‬ ‫ـــﺬﺑﺎ َ َ‬ ‫ـــﻮن َﻛ ً‬
‫ﻓﻤﺘﻰ ِ ِ‬ ‫اﻟﻜﺬب َأو َ ْ َ َ ِ ِ‬ ‫ِ‬ ‫ِ‬
‫ﻣـﻦ‬
‫ﺳـﻠﻢ ْ‬ ‫أﺧﻄﺄ ﻓﻴﻪ ؛ َ َ َ َ َ‬ ‫ﺻﺎﺣﺒﻪ ْ َ َ ْ‬ ‫َ ُُ‬
‫ﺻﺪﻗﺎ ِ َﺑﻼ َ ْ ٍ‬ ‫ﻛﺎن ِ ْ ً‬ ‫واﳋﻄﺄ َ َ‬ ‫اﻟﻌﻤﺪ ْ َ ِ‬ ‫ِ‬ ‫ْ َِ ِ‬
‫رﻳﺐ ‪.‬‬ ‫اﻟﻜﺬب ْ َ ْ َ َ‬
‫ﺟﻬﺘﲔ َأو ِ ٍ‬ ‫ِ‬ ‫ﻛﺎن ْ َ ِ ُ‬
‫ﺟﻬـﺎت‬ ‫ﻣﻦ ِ َ َ ْ ِ ْ َ‬ ‫ﺟﺎء ْ‬ ‫اﳊﺪﻳﺚ َ َ‬ ‫ﻓﺈذا َ َ‬ ‫ََِ‬
‫اﺧﺘﻼﻓـﻪ ‪،‬‬ ‫ﻋـﲆ ْ ِ َ ِ ِ‬ ‫ﻳﺘﻮاﻃـﺂ َ َ‬ ‫اﳌﺨﱪﻳﻦ َﱂ ْ َ َ َ َ‬ ‫أن ُ ْ ِ َ ْ ِ‬ ‫ﻋﻠﻢ َ ﱠ‬ ‫َ َْ ِ‬
‫وﻗﺪ ُ َ‬
‫اﳌﻮاﻓﻘـﺔ ِ ِ‬ ‫ﻣﺜﻞ َ ِ َ‬ ‫أن ِ ْ َ‬ ‫وﻋﻠﻢ َ ﱠ‬ ‫ِ‬
‫اﺗﻔﺎﻗـﺎ‬ ‫ﻓﻴـﻪ ﱢ َ ً‬ ‫ﺗﻘـﻊ ُ َ َ َ ُ‬ ‫ذﻟـﻚ َﻻ َ َ ُ‬ ‫َ ُ َ‬
‫ﻣﺜــﻞ َ ْ ٍ‬
‫ﺷــﺨﺺ‬ ‫ﺻــﺤﻴﺢ ِ ْ ُ‬
‫ٌ‬
‫ِ‬
‫ــﻪ َ‬ ‫ﻋﻠــﻢ َأ ﱠﻧ ُ‬ ‫ــﻼ َ ْ ٍ ِ‬
‫ﻗﺼــﺪ ‪َ ُ ،‬‬ ‫ِﺑ َ‬
‫ﻣﺘﻮﻥ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫‪٤١‬‬

‫وﻳـﺬﻛﺮ َ َ ِ َ‬ ‫ﳛﺪث َﻋﻦ ِ ٍ‬

‫ﺗﻔﺎﺻـﻴﻞ َﻣـﺎ‬ ‫ﺟـﺮت ‪ُ ُ ْ َ َ ،‬‬ ‫واﻗﻌﺔ َ َ ْ‬ ‫َُ ﱢ ُ ْ َ َ‬
‫ــﺎل ‪َ ،‬و َﻳ ْ ِ‬ ‫واﻷﻓ َﻌ ِ‬ ‫ــﻮال َ ْ َ ْ‬ ‫ــﻦ ْاﻷَ ْﻗ َ ِ‬ ‫ِ ِ‬
‫ــﺨﺺ‬ ‫ــﺄﰐ َﺷ ْ ٌ‬ ‫ﻓﻴ َﻬــﺎ ﻣ ْ‬
‫ﻣﺜﻞ َﻣﺎ‬ ‫ﻓﻴﺬﻛﺮ ِ ْ َ‬
‫اﻷول‪ُ ُ ْ َ َ ،‬‬ ‫ﻳﻮاﻃﺊ ْ َ ﱠ َ‬ ‫ِ‬
‫أﻧﻪ َﱂ ْ ُ َ ْ‬ ‫ﻋﻠﻢ َ ﱠ ُ‬ ‫آﺧﺮ َ ْ ِ‬
‫ﻗﺪ ُ َ‬ ‫َ ُ‬
‫اﻷﻗـﻮال َ ْ َ ْ َ ِ‬ ‫ﺗﻔﺎﺻـﻴﻞ ْ َ ْ َ ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻣـﻦ َ َ‬ ‫ِ‬ ‫ذﻛﺮه ْ َ ﱠ ُ‬
‫واﻷﻓﻌـﺎل ‪،‬‬ ‫اﻷول ْ‬ ‫َََُ‬
‫ﺣـﻖ ِﰲ ْ َ ِ‬ ‫ﺗﻠـﻚ ْ َ ِ َ َ‬ ‫أن ِ ْ َ‬ ‫ﻗﻄﻌـﺎ َ ﱠ‬
‫اﳉﻤﻠـﺔ ‪،‬‬ ‫ُْ‬ ‫اﻟﻮاﻗﻌـﺔ َ ﱞ‬ ‫ﻓﻴﻌﻠﻢ َ ْ ً‬‫ََُْ ُ‬
‫ﻛـﺎن ُ ﱞ ِ‬
‫ﺧﻄـﺄ َﱂ ْ‬
‫ﻋﻤـﺪا َ ْأو َ َ ً‬ ‫ﻛـﺬﲠﺎ َ ْ ً‬ ‫ْﻬﲈ َ َ َ‬ ‫ﻛـﻞ ﻣـﻨ ُ َ‬ ‫ﻓﺈﻧﻪ َ ْﻟﻮ َ َ‬ ‫َ ِﱠ ُ‬
‫ْﻬﲈ ِ ِ ْ َ‬
‫ﺑﺘﻠـــﻚ‬ ‫ﻛـــﻞ ﻣـــﻨ ُ َ‬
‫ﻳـــﺄﰐ ُ ﱞ ِ‬
‫أن َ ْ ِ َ‬
‫ِ‬
‫اﻟﻌـــﺎدة َ ْ‬ ‫ﻳﺘﻔـــﻖ ِﰲ ْ َ َ‬ ‫َﱠِ ْ‬
‫ﻋﻠﻴﻬـﺎ‬ ‫َﲔ َ َ ْ َ‬ ‫اﻻﺛﻨ ْ ِ‬ ‫اﺗﻔﺎق ِ ْ‬ ‫اﻟﻌﺎدة ﱢ َ َ‬ ‫اﻟﺘﻲ َﲤ ْﻨ َُﻊ ْ َ َ ُ‬ ‫اﻟﺘﻔﺎﺻﻴﻞ ﱠ ِ‬ ‫ﱠَ ِ ِ‬
‫ﻟﺼـﺎﺣﺒﻪ ‪ ِ َ ،‬ﱠ‬ ‫ِ ِِ‬ ‫ﻮاﻃﺄة ِﻣﻦ َ ِ ِ ِ‬ ‫ٍ‬
‫ﻓـﺈن ﱠ ُ َ‬
‫اﻟﺮﺟـﻞ‬ ‫أﺣﺪﳘﺎ َ‬ ‫ِ َﺑﻼ ُﻣ َ َ َ ْ َ َ‬
‫ﻣﺜﻠـﻪ ‪َْ ،‬أو‬ ‫ﺑﻴﺘـﺎ وﻳـﻨ ِْﻈﻢ ْ َ ِ‬ ‫ﻳﺘﻔﻖ َ ْ ِ‬ ‫ﻗﺪ َ ﱠ ِ ُ‬
‫اﻵﺧـﺮ ْ َ ُ‬ ‫ُ‬ ‫ْﻈﻢ َ ْ ً َ َ َ‬ ‫أن َﻳـﻨ َ‬ ‫َْ‬
‫إذا‬‫ﻣﺜﻠ َﻬــﺎ ‪َ ،‬أ ﱠﻣــﺎ َ‬ ‫ــﺮ ِ ْ َ‬ ‫ــﺬب ْاﻵ َﺧ ُ‬
‫ِ‬
‫وﻳ ْﻜ َ‬ ‫ــﺔ َ َ‬ ‫ﻛﺬ َﺑ ً‬ ‫ــﺬب ِ ْ‬ ‫ِ‬
‫َﻳ ْﻜ َ‬
‫ﻋﲆ َ ِ ٍ‬ ‫ذات ُﻓﻨ ٍ‬ ‫أﻧﺸﺄ َ ِ َ ً‬
‫ﻗﺎﻓﻴﺔ َو َ ِ ﱟ‬
‫روي‬ ‫َ‬ ‫ُﻮن َ َ‬ ‫ﻃﻮﻳﻠﺔ َ َ‬ ‫ﻗﺼﻴﺪة َ ِ َ ً‬ ‫َْ َ َ‬
‫ﻟﻔ ًﻈــﺎ‬ ‫ﻣﺜﻠ َﻬــﺎ َ ْ‬ ‫ــﺊ ِ ْ َ‬ ‫ِ‬
‫ــﲑه ُﻳﻨْﺸ ُ‬ ‫ــﺄن َﻏ ْ َ ُ‬ ‫ــﺎدة ﺑِ َ ﱠ‬ ‫ــﺮ ْاﻟ َﻌ َ ُ‬ ‫ــﻢ َ ْﲡ ِ‬ ‫َﻓ َﻠ ْ‬
‫ﻳﻌﻠﻢ ِ ْ ِ‬ ‫اﻟﻄﻮل ُ ْ ِ ِ‬ ‫ﻣﻊ ﱡ ِ‬
‫ﺑﺎﻟﻌﺎدة َ ﱠ ُ‬
‫أﻧـﻪ‬ ‫اﳌﻔﺮط ‪ْ َ ،‬ﺑﻞ ُ ْ َ ُ َ َ‬ ‫وﻣﻌﻨًﻰ َ َ‬ ‫َ َْ‬
 ‫‪٤٢‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﺘﻔﺴﲑ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﻃـﻮﻳﻼ‬ ‫ﺣـﺪﻳﺜﺎ َ ِ ً‬ ‫ﺣـﺪث َ ِ ً‬ ‫إذا َ ﱠ َ‬ ‫وﻛﺬﻟﻚ َ‬ ‫أﺧﺬﻫﺎ ِﻣﻨ ُْﻪ ‪َ ِ َ َ َ ،‬‬ ‫ََ َ َ‬
‫آﺧﺮ ِ ِ ْ ِ ِ‬ ‫ِ ِ‬
‫ﻳﻜﻮن‬‫أن َ ُ َ‬ ‫إﻣﺎ َ ْ‬ ‫ﺑﻤﺜﻠﻪ ‪َ ،‬ﻓﺈِ ﱠ ُﻧﻪ ﱠ‬ ‫وﺣﺪث َ ُ‬ ‫ُﻮن َ َ ﱠ َ‬ ‫ﻓﻴﻪ ُﻓﻨ ٌ‬
‫اﳊـﺪﻳﺚ‬ ‫ﻳﻜـﻮن ْ َ ِ ُ‬ ‫أﺧﺬه ِﻣﻨ ُْـﻪ ‪ْ َ ،‬أو َ ُ َ‬ ‫ﻋﻠﻴﻪ ‪ْ َ ،‬أو َ َ َ ُ‬
‫واﻃﺄه َ َ ِ‬
‫َ ََُ ْ‬
‫ﺻـﺪق َ ِ‬ ‫اﻟﻄﺮﻳـﻖ َ ِ‬ ‫ﺻـﺪﻗﺎ ‪ِ ِ ِ ،‬‬ ‫ِ‬
‫ﻋﺎﻣـﺔ َﻣــﺎ‬ ‫ﻳﻌﻠـﻢ ْ ُ ﱠ‬ ‫وﲠـﺬه ﱠ ِ ِ ُ ْ ُ‬ ‫ًْ َ َ‬
‫ِ ِ‬ ‫ــﻪ ُ ْ َ ِ‬
‫ــﻦ‬
‫اﻟﻮ ْﺟــﻪ ﻣ ْ‬ ‫ــﺬا ْ َ‬ ‫ــﲆ َﻫ َ‬ ‫ــﺔ َﻋ َ‬ ‫اﳌﺨﺘﻠ َﻔ ُ‬ ‫ﺟﻬﺎ ُﺗ ُ‬ ‫ــﺪد ِ َ‬ ‫َ َﺗﺘ َﻌ ﱠ ُ‬
‫ﻳﻜــﻦ َأ ُ َ ِ‬ ‫ْﻘــﻮﻻت ‪ْ ِ َ ،‬‬ ‫َاﳌﻨ ُ َ ِ‬
‫إﻣــﺎ‬ ‫ﻛﺎﻓﻴــﺎ ‪ ،‬ﱠ‬ ‫ﺣــﺪﻫﺎ َ ً‬ ‫وإن َﱂ ْ َ ُ ْ َ‬
‫ﻫﺬا َﻻ‬ ‫ﻣﺜﻞ َ َ‬ ‫ﻟﻜﻦ ِ ْ ُ‬ ‫وإﻣﺎ ِ َ ِ ِ ِ ِ ِ‬
‫ﻟﻀﻌﻒ َﻧﺎﻗﻠﻪ‪ْ َ ،‬‬ ‫ْ‬ ‫ﻹرﺳﺎﻟﻪ ‪ ِ َ ،‬ﱠ‬
‫ِِ ِِ‬
‫ْ َ‬
‫ﲠـﺬهِ‬ ‫ﺗﻌﻠـﻢ ِ ِ‬ ‫َ‬ ‫َ‬ ‫ِ‬ ‫ﱠ‬ ‫ِ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫ِ‬ ‫ِ‬ ‫ُ‬
‫واﻟﺪﻗﺎﺋﻖ اﻟﺘﻲ ﻻ ُ ْ ُ َ‬ ‫ﺗﻀﺒﻂ ﺑﻪ اﻷﻟﻔﺎظ َ ﱠ ُ‬ ‫ُ ْ َ‬
‫ﻣﺜﻞ‬ ‫ِ‬
‫ﻳﺜﺒﺖ ِ َﲠﺎ ْ ُ‬ ‫ﻃﺮﻳﻖ َ ْ ُ ُ‬ ‫ذﻟﻚ َإﱃ َ ِ ٍ‬ ‫ﳛﺘﺎج َ َ‬‫ِ‬ ‫اﻟﻄﺮﻳﻖ َ َ‬ ‫ﱠِ ِ‬
‫ﻓﻼ َ ْ َ ُ‬
‫ﺛﺒﺘـﺖ ِ ﱠ َ ُ ِ‬
‫ﺑـﺎﻟﺘﻮاﺗﺮ‬ ‫وﳍـﺬا َ َ َ ْ‬ ‫واﻟـﺪﻗﺎﺋﻖ ؛ َ ِ َ َ‬ ‫اﻷﻟﻔﺎظ َ ﱠ َ ِ ِ‬ ‫ﺗﻠﻚ ْ َ ْ َ ِ‬ ‫ِْ َ‬
‫ﻗﻄﻌـﺎ َ ﱠ‬ ‫ﻗﺒـﻞ ُ ٍ‬ ‫ﻏﺰوة َ ْ ٍ‬
‫أن‬ ‫ﻳﻌﻠـﻢ َ ْ ً‬ ‫ﺑـﻞ ُ ْ َ ُ‬ ‫أﺣـﺪ ‪ْ َ ،‬‬ ‫وأﳖﺎ َ ْ َ ُ‬ ‫ﺑﺪر َ َ ﱠ َ‬ ‫َْ َُ‬
‫ﺑــﺮزوا َإﱃ ﻋﺘﺒــﺔ َ َ ْ َ َ‬
‫وﺷــﻴﺒﺔ‬ ‫وﻋﺒﻴــﺪة َ َ ُ‬ ‫وﻋﻠﻴــﺎ َ ُ َ ْ َ َ‬ ‫ِ‬ ‫ﲪــﺰة َ َ‬ ‫َْ َ َ‬
‫ﻗﺘـَﻞ‬ ‫ﲪـﺰة َ َ‬ ‫وأن َ ْ َ َ‬ ‫اﻟﻮﻟﻴـﺪ َ َ ﱠ‬
‫ﻗﺘﻞ ْ َ َ‬‫ِ‬ ‫وأن َﻋﻠﻴﺎ َ َ َ‬ ‫ِ‬ ‫واﻟﻮﻟﻴﺪ ‪ َ َ ،‬ﱠ‬ ‫ِ‬ ‫ْ ِ‬
‫َ َ‬
‫ﻫﻮ ﻋﺘﺒﺔ َ ْأو َ ْ َ ُ‬ ‫ﻗﺮﻧﻪ َ ْ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﺷﻴﺒﺔ ‪.‬‬ ‫ﻫﻞ ُ َ‬ ‫ﻳﺸﻚ ﰲ َ ْ‬ ‫ﺛﻢ ُ َ ﱡ‬ ‫ﻗﺮﻧﻪ ‪ ُ ،‬ﱠ‬ ‫ََُْ‬
‫ﻣﺘﻮﻥ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫‪٤٣‬‬

‫ــﻞ‬ ‫ــﻪ َأ ْﺻ ٌ‬ ‫ﻓﺈ ﱠﻧ ُ‬ ‫ــﺮف َ ِ‬ ‫أن ُﻳ ْﻌ َ َ‬ ‫ــﻞ َﻳﻨ َْﺒ ِﻐــﻲ َ ْ‬ ‫ــﺬا ْاﻷَ ْﺻ ُ‬ ‫َو َﻫ َ‬
‫ْﻘـﻮﻻت ِﰲ ْ ِ ِ‬ ‫ﺑﻜﺜﲑ ِﻣﻦ َاﳌﻨ ُ َ ِ‬ ‫ﻧﺎﻓﻊ ِﰲ ْ ْ ِ ِ‬ ‫ِ‬
‫اﳊـﺪﻳﺚ‬ ‫َ‬ ‫اﳉﺰم ِ َ ِ ْ‬ ‫َ‬ ‫َ ٌ‬
‫ﻣﻦ َ ْ َ ِ‬ ‫واﳌﻐﺎزي وﻣﺎ ﻳﻨ َ ُ ِ‬ ‫َ ﱠْ ِ ِ‬
‫ﱠـﺎس‬ ‫أﻗـﻮال اﻟﻨ ِ‬ ‫ْﻘﻞ ْ‬ ‫واﻟﺘﻔﺴﲑ َ َ َ ِ َ َ ُ‬
‫ذﻟﻚ ‪.‬‬ ‫وﻏﲑ َ ِ َ‬ ‫وأﻓﻌﺎﳍﻢ َ َ ْ ِ‬ ‫ِ‬
‫َ َْ َ ْ‬
‫ذﻟﻚ‬ ‫ﻓﻴﻪ َ ِ َ‬ ‫ﻳﺘﺄﺗﻰ ِ ِ‬ ‫اﻟﺬي َ َ َ ﱠ‬ ‫اﳊﺪﻳﺚ ﱠ ِ‬ ‫روي ْ َ ِ ُ‬ ‫إذا ُ ِ َ‬ ‫وﳍﺬا َ‬ ‫َ َِ َ‬
‫اﻟﻌﻠـﻢ ﺑِ َ ﱠ‬
‫ــﺄن‬ ‫ﻣـﻊ ْ ِ ْ ِ‬ ‫وﺟﻬـﲔ َ َ‬ ‫ﻣـﻦ َ ْ َ ْ ِ‬ ‫ِ‬
‫ﱠﺒـﻲ ـ ^ ـ ْ‬ ‫ﻋـﻦ اﻟﻨ ِ ﱢ‬ ‫َ ْ‬
‫ﺣﻖ‪َ ،‬ﻻ‬ ‫ﺑﺄﻧﻪ َ ﱞ‬ ‫ﺟﺰم ِ َ ﱠ ُ‬ ‫اﻵﺧﺮ ‪َ ِ ُ ،‬‬ ‫ﻋﻦ ْ َ ِ‬ ‫ﻳﺄﺧﺬه َ ْ‬ ‫أﺣﺪﳘﺎ َﱂ ْ َ ْ ُ ْ ُ‬ ‫َ َ َ َُ‬
‫ِ‬ ‫ـــﻢ َ ﱠ‬ ‫ِﺳـــﻴﲈ َ ِ‬
‫ـــﺪ‬ ‫ﻳﺘﻌ ﱠﻤ ُ‬ ‫ـــﻦ َ َ َ‬‫ـــﻪ َ ْﻟﻴ ُﺴـــﻮا ﳑ ﱠ ْ‬ ‫ﻧﻘﻠ َﺘ ُ‬ ‫أن َ َ َ‬ ‫إذا ُﻋﻠ َ‬ ‫ﱠَ‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫أﺣــﺪﻫﻢ اﻟﻨ ْ َ ُ‬
‫ﱢﺴــﻴﺎن‬ ‫ْ‬ ‫ﻋــﲆ َ َ‬ ‫َــﺎف َ َ‬ ‫وإﻧــﲈ ُﳜ ُ‬ ‫اﻟﻜــﺬب‪ ِ َ ،‬ﱠ َ‬ ‫ْ َ َ‬
‫ٍ‬
‫ﻣﺴﻌﻮد‬ ‫اﻟﺼﺤﺎﺑﺔ َ ْ ِ‬ ‫ﻋﺮف ﱠ َ َ َ‬ ‫واﻟﻐﻠﻂ ؛ َ ِ ﱠ‬ ‫َ ََْ ُ‬
‫ﻛﺎﺑﻦ َ ْ ُ‬ ‫ﻣﻦ َ َ َ‬ ‫ﻓﺈن َ ْ‬
‫وأﰊ ﺳ ِ ٍ‬ ‫ــﺮ َو َﺟ ِ ٍ‬
‫ــﻌﻴﺪ‬ ‫ــﺎﺑﺮ َ َ ِ َ‬ ‫ــﻦ ُﻋ َﻤ َ‬ ‫ــﺐ َوا ْﺑ ِ‬ ‫ــﻦ َﻛ ْﻌ ٍ‬ ‫وأﰊ ْﺑ ِ‬
‫أن ْ ِ َ ِ‬ ‫وﻏﲑﻫﻢ ‪ِ ِ َ ،‬‬ ‫ِ‬
‫ﻣﻦ‬‫اﻟﻮاﺣﺪ ْ‬ ‫ﻋﻠﻢ َﻳﻘﻴﻨًﺎ َ ﱠ َ‬ ‫َ‬ ‫ﻫﺮﻳﺮة َ َ ْ ِ ْ‬ ‫وأﰊ ُ َ ْ َ َ‬ ‫َ َِ‬
‫ِ‬ ‫ِ‬ ‫ﻫﺆﻻء َﱂ ُ ِ‬ ‫ِ‬
‫رﺳـﻮل‬ ‫ﻋـﲆ َ ُ‬ ‫اﻟﻜـﺬب َ َ‬ ‫ﻳﺘﻌﻤـﺪ ْ َ َ‬ ‫ﳑﻦ َ َ َ ﱠ ُ‬ ‫ﻳﻜﻦ ﱠ ْ‬ ‫ََُ َْ ْ‬
‫ــﻢ‬ ‫ﻳﻌ َﻠ ُ‬ ‫ــﻮﻗﻬﻢ ‪َ ،‬ﻛ َــﲈ َ ْ‬ ‫ــﻮ َﻓ ْ َ ُ ْ‬ ‫ــﻦ ُﻫ َ‬ ‫ــﻼ َﻋ ﱠﻤ ْ‬ ‫اﷲ ^ ‪َ ،‬ﻓ ْﻀ ً‬
 ‫‪٤٤‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﺘﻔﺴﲑ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﺑﺎﻃﻨ ًَـﺔ‬ ‫ﺧـﱪة ِ‬ ‫ِ‬ ‫ﻣﻦ َ ِ‬ ‫ُ ِ‬

‫وﺧـﱪه ْ َ ً َ‬ ‫ﺟﺮﺑﻪ َ َ َ َ ُ‬ ‫ﻣﻦ َ ﱠ َ ُ‬ ‫ﺣﺎل َ ْ‬ ‫اﻟﺮﺟﻞ ْ‬ ‫ﱠ ُ‬
‫أﻣﻮال اﻟﻨ ِ‬ ‫ﻳﴪق َ ْ َ َ‬ ‫ﳑﻦ َ ْ ِ ُ‬ ‫ِ‬ ‫َِ ًَ‬
‫وﻳﻘﻄﻊ‬‫ﱠﺎس َ َ ْ َ ُ‬ ‫ﻟﻴﺲ ﱠ ْ‬ ‫ﻃﻮﻳﻠﺔ َأ ﱠ ُﻧﻪ َ ْ َ‬
‫ذﻟﻚ ‪.‬‬ ‫وﻧﺤﻮ َ ِ َ‬ ‫ﺑﺎﻟﺰور ‪ِ ْ َ َ ،‬‬ ‫وﻳﺸﻬﺪ ِ ﱡ ِ‬ ‫اﻟﻄﺮﻳﻖ َ َ ْ َ ُ‬ ‫ﱠِ َ‬
‫وﻣﻜــﺔ َ ﱠ ِ‬
‫واﻟﺸــﺎم‬ ‫َــﺔ َ َ ﱠ َ‬ ‫ﺑﺎﳌﺪﻳﻨ ِ‬ ‫اﻟﺘــﺎﺑﻌﻮن ِ َ ِ‬‫وﻛــﺬﻟﻚ ﱠ ِ ُ َ‬ ‫َ َ َِ َ‬
‫ِ‬ ‫ﻣﺜﻞ َ ِأﰊ َ ِ ٍ‬ ‫ﻋﺮف ِ ْ َ‬ ‫واﻟﺒﴫة َ ِ ﱠ‬ ‫ِ‬
‫اﻟﺴـﲈن‬ ‫ﺻـﺎﻟﺢ ﱠ ﱠ‬ ‫ﻣﻦ َ َ َ‬ ‫ﻓﺈن َ ْ‬ ‫َ َْ ْ َ‬
‫ــﺪ ْﺑ ِ‬ ‫وزﻳ ِ‬ ‫ــﻦ َﻳ َﺴ ٍ‬ ‫ــﻠﻴﲈن ْﺑ ِ‬ ‫واﻷَ ْﻋ َ ِ‬
‫ــﻠﻢ‬‫ــﻦ َأ ْﺳ َ َ‬ ‫ــﺎر َ َ ْ‬ ‫ــﺮج َو ُﺳ َ ْ َ َ‬ ‫َ ْ‬
‫ﻗﻄﻌﺎ َأﳖﻢ َﱂ ُ ُ ِ‬ ‫ِ‬ ‫ِ‬
‫ﻳﺘﻌﻤـﺪ‬‫ﳑﻦ َ َ َ ﱠ ُ‬ ‫ﻳﻜﻮﻧﻮا ﱠ ْ‬ ‫ﻋﻠﻢ َ ْ ً ﱠ ُ ْ ْ َ‬ ‫وأﻣﺜﺎﳍﻢ ‪َ َ ،‬‬ ‫َََْ ْ‬
‫اﻟﻜﺬب ِﰲ ْ ِ ِ‬ ‫ِ‬
‫ﻓـﻮﻗﻬﻢ ‪،‬‬ ‫ﻫـﻮ َ ْ َ ُ ْ‬ ‫ﻋﻤﻦ ُ َ‬ ‫ﻓﻀﻼ َ ﱠ ْ‬ ‫اﳊﺪﻳﺚ ‪ً ْ َ ،‬‬ ‫َ‬ ‫ْ َ َ‬
‫ﺑـﻦ ُ َ ٍ‬ ‫ﺑﻦ ﺳﲑﻳﻦ ‪ِ ِ َ ْ َ ،‬‬ ‫ﻣﺜﻞ ُ َ ِ‬ ‫ِ‬
‫ﳏﻤـﺪ ‪ْ َ ،‬أو‬ ‫واﻟﻘﺎﺳﻢ ْ ِ ﱠ‬ ‫ﳏﻤﺪ ْ ِ‬ ‫ْ ِ ﱠ‬
‫ﻋﺒﻴــﺪة اﻟﺴــﻠﲈﲏ ‪َْ ،‬أو‬ ‫اﳌﺴــﻴﺐ ‪ْ َ ،‬أو ُ َ ْ َ َ‬ ‫ﺑــﻦ ُ َ ﱠ ِ‬ ‫ﻴﺪ ْ ِ‬ ‫ﺳــﻌ ِ‬ ‫ِ‬
‫َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫َ‬ ‫ِ‬ ‫َ‬ ‫َ‬
‫َـﺎف‬ ‫وإﻧـﲈ ُﳜ ُ‬ ‫ﻧﺤـﻮﻫﻢ ‪ َ .‬ﱠ َ‬ ‫ْ‬ ‫اﻷﺳﻮد ‪ْ ،‬أو َ ْ‬ ‫ﻋﻠﻘﻤﺔ ‪ْ ،‬أو ْ ْ َ‬ ‫ََْ ََ‬
‫اﻟﻐﻠـﻂ َواﻟﻨ ْ َ َ‬ ‫ﻓـﺈن ْ َ َ َ‬ ‫اﻟﻐﻠﻂ ؛ َ ِ ﱠ‬ ‫ِ‬ ‫ﻣﻦ ْ َ َ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﱢﺴـﻴﺎن‬ ‫اﻟﻮاﺣﺪ ْ‬ ‫ﻋﲆ ْ َ‬ ‫ََ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻗـﺪ‬ ‫ﻣـﻦ َ ْ‬‫اﳊﻔـﺎظ َ ْ‬ ‫وﻣﻦ ْ ُ ﱠ‬ ‫ﻟﻺﻧﺴﺎن َ ْ‬ ‫ﻳﻌﺮض ْ ِ ْ َ‬ ‫ﻛﺜﲑا َﻣﺎ َ ْ ِ ُ‬ ‫َ ً‬
‫ﻛـﲈ َ َ ُ‬ ‫ﻋﻦ َ ِ َ ِ‬
‫ﻋﺮﻓـﻮا‬ ‫ذﻟـﻚ ﺟـﺪا ‪َ َ ،‬‬ ‫ﺑﻌﺪه َ ْ‬ ‫ﱠﺎس ُ ْ َ ُ‬ ‫ﻋﺮف اﻟﻨ ُ‬ ‫ََ َ‬
‫ﻣﺘﻮﻥ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫‪٤٥‬‬

‫ــــﺮوة وﻗﺘــــﺎدة‬ ‫ــــﺮي َو ُﻋ ْ َ َ‬ ‫واﻟﺰ ْﻫ ِ ﱢ‬ ‫ــــﻌﺒﻲ َ ﱡ‬ ‫ــــﺎل اﻟ ﱠﺸ ْ ِ ﱢ‬ ‫َﺣ َ‬

‫اﻟﺰﻫـﺮي ِﰲ َ ِ ِ‬ ‫ِ‬ ‫ِ‬
‫زﻣﺎﻧـﻪ‬ ‫َ‬ ‫ﺳـﻴﲈ ﱡ ْ ِ ﱡ‬ ‫وأﻣﺜـﺎﳍﻢ ‪َ ،‬ﻻ ﱠ َ‬ ‫واﻟﺜﻮري َ َ ْ َ ْ‬ ‫َ ﱠْ ِ ﱢ‬
‫اﺑﻦ‬ ‫إن ْ َ‬ ‫اﻟﻘﺎﺋﻞ ‪ :‬ﱠ‬ ‫ﻳﻘﻮل ْ َ ِ ُ‬ ‫ﻗﺪ َ ُ ُ‬ ‫ﻓﺈﻧﻪ َ ْ‬ ‫زﻣﺎﻧﻪ َ ِ ﱠ ُ‬
‫واﻟﺜﻮري ِﰲ َ ِ ِ‬
‫َ‬ ‫َ ﱠْ ِ ﱡ‬
‫ــﻂ ﻣــﻊ َﻛﺜْ ِ‬ ‫ِﺷ َ ٍ‬
‫ــﺮة‬ ‫ــﻪ َﻏ َﻠ ٌ َ َ َ‬ ‫ــﺮف َﻟ ُ‬ ‫ــﺮي َﻻ ُﻳ ْﻌ َ ُ‬ ‫اﻟﺰ ْﻫ ِ ﱠ‬ ‫ــﻬﺎب ﱡ‬
‫وﺳﻌﺔ ِ ْ ِ ِ‬
‫ﺣﻔﻈﻪ ‪.‬‬ ‫ِ‬ ‫ِ ِِ‬
‫َﺣﺪﻳﺜﻪ َ َ َ‬
‫ﻣﺜﻼ‬ ‫روي َ َ ً‬ ‫إذا ُ ِ َ‬ ‫اﻟﻄﻮﻳﻞ َ‬ ‫اﳊﺪﻳﺚ ﱠ ِ َ‬ ‫أن ْ َ ِ َ‬ ‫اﳌﻘﺼﻮد َ ﱠ‬‫و َْ ُ ُ‬
‫اﻣﺘﻨَﻊ َ َ ِ‬
‫ﻋﻠﻴـﻪ‬ ‫ٍََ‬ ‫ﻣﻦ َ ْ ِ‬ ‫وﺟﻬﲔ ُ ْ َ ِ َ ِ ِ‬ ‫ﻣﻦ َ ْ َ ْ ِ‬ ‫ِ‬
‫ﻣﻮاﻃﺄة ْ َ َ ْ‬ ‫ﻏﲑ ُ َ‬ ‫ﳐﺘﻠﻔﲔ ْ‬ ‫ْ‬ ‫ْ‬
‫ﻛﺬﺑﺎ ؛ َ ِ ﱠ‬ ‫أن ُ َ ِ‬
‫ﻓـﺈن‬ ‫ﻳﻜﻮن َ ً‬ ‫اﻣﺘﻨ ََﻊ َ ْ َ‬ ‫ﻛﲈ ْ َ‬ ‫ﻏﻠﻄﺎ ‪َ َ ،‬‬ ‫ﻳﻜﻮن َ َ ً‬ ‫أن َ ُ َ‬ ‫َْ‬
‫ﻣﺘﻨ َ ٍ‬ ‫ﻗﺼﺔ َ ِ َ ٍ‬ ‫ﻳﻜﻮن ِﰲ ِ ٍ‬
‫وإﻧـﲈ‬ ‫َﻮﻋـﺔ ‪ ِ َ ،‬ﱠ َ‬ ‫ﻃﻮﻳﻠـﺔ ُ َ ﱢ‬ ‫ﱠ‬ ‫اﻟﻐﻠﻂ َﻻ َ ُ ُ‬ ‫ََْ َ‬
‫ــﺔ‬ ‫ﻃﻮﻳ َﻠ ً‬ ‫ــﺔ َ ِ‬ ‫ــﺬا ِﻗ ﱠﺼ ً‬ ‫روى َﻫ َ‬ ‫ــﺈذا َ َ‬ ‫ــﻬﺎ َﻓ ِ َ‬ ‫ﺑﻌﻀ َ‬
‫ــﻮن ِﰲ ِ‬
‫َﻳ ُﻜ ُ َ ْ‬
‫رواﻫـﺎ ْ َ ُ ِ‬ ‫ورواﻫـﺎ ْ َ ِ‬
‫ﻣـﻦ‬‫اﻷول ْ‬ ‫ﱠ‬ ‫ﻣـﺜﻠﲈ َ َ َ‬ ‫اﻵﺧـﺮ ْ َ َ‬ ‫ُ‬ ‫َﻮﻋﺔ َ َ َ َ‬ ‫ﻣﺘﻨ ﱢ َ ً‬ ‫َُ‬
‫ِ‬ ‫ِ‬ ‫ٍ‬
‫َـﻊ‬ ‫اﻣﺘﻨ َ‬ ‫ﻛـﲈ ْ َ‬ ‫ﲨﻴﻌﻬـﺎ ‪َ َ ،‬‬ ‫اﻟﻐﻠﻂ ِﰲ َ َ‬ ‫اﻣﺘﻨ ََﻊ ْ َ َ ُ‬ ‫ﻮاﻃﺄة ْ َ‬ ‫ﻏﲑ ُﻣ َ َ َ‬ ‫َِْ‬
‫ٍََ‬ ‫ﻣﻦ َ ْ ِ‬ ‫اﻟﻜﺬب ِﰲ َ ِ ِ ِ‬ ‫ِ‬
‫ﻣﻮاﻃﺄة ‪.‬‬ ‫ﻏﲑ ُ َ‬ ‫ﲨﻴﻌﻬﺎ ْ‬ ‫َ‬ ‫ْ َ ُ‬
 ‫‪٤٦‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﺘﻔﺴﲑ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﺑﻌـﺾ َﻣـﺎ‬ ‫ﻏﻠﻂ ِﰲ َ ْ ِ‬ ‫ذﻟﻚ َ َ ٌ‬ ‫ﻣﺜﻞ َ ِ َ‬ ‫ﻳﻘﻊ ِﰲ ِ ْ ِ‬ ‫إﻧﲈ َ َ ُ‬ ‫وﳍﺬا ﱠ َ‬ ‫َ َِ َ‬

‫ﺣﺪﻳﺚ ْ ِ ِ‬ ‫ﻣﺜﻞ ِ ِ‬ ‫ﺟﺮى ِﰲ ْ ِ ِ ِ‬
‫ﱠﺒﻲ ـ‪.^.‬ــ‬ ‫اﺷﱰاء اﻟﻨ ِ ﱢ‬ ‫َ‬ ‫اﻟﻘﺼﺔ ْ ِ َ‬ ‫ﱠ‬ ‫ََ‬
‫ِ‬ ‫َ‬ ‫ِ‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ــﻢ‬
‫ــﻪ َﻋﻠ َ‬ ‫ﻃﺮ َﻗ ُ‬ ‫ــﻞ ُ ُ‬ ‫ــﻦ َﺗﺄ ﱠﻣ َ‬ ‫ــﺈن َﻣ ْ‬ ‫ــﲑ ﻣــ ْﻦ َﺟــﺎﺑﺮ ؛ َﻓ ﱠ‬ ‫ْاﻟﺒَﻌ َ‬
‫ـــﺎﻧﻮا َﻗ ْ‬ ‫ـــﺤﻴﺢ ‪ْ ِ َ ،‬‬ ‫ِ‬ ‫َ‬ ‫ِ‬ ‫ﻗﻄ ًﻌـــﺎ َ ﱠ‬
‫ـــﺪ‬ ‫وإن َﻛ ُ‬ ‫ٌ‬ ‫ـــﺪﻳﺚ َﺻ‬ ‫أن ا ْ َ‬
‫ﳊ‬ ‫َ ْ‬
‫ـــﻚ‬ ‫ـــﲔ َذﻟِ َ‬ ‫ـــﺪ َﺑ ﱠ َ‬ ‫ـــﺜﻤﻦ ‪َ ،‬و َﻗ ْ‬ ‫ـــﺪار اﻟ ﱠ َ ِ‬ ‫اﺧﺘﻠﻔــﻮا ِﰲ ِﻣ ْﻘ َ ِ‬ ‫ْ ََ ُ‬
‫ـــﻮر َﻣـــﺎ ِﰲ‬ ‫ـــﺎري ِﰲ ﺻ ِ ِ ِ‬
‫ﲨ ُﻬ َ‬ ‫ـــﺈن ُ ْ‬‫ـــﺤﻴﺤﻪ ‪َ ،‬ﻓ ِ ﱠ‬ ‫َ‬ ‫اﻟﺒ َﺨ ِ ﱡ‬ ‫ُْ‬
‫ِ ٍ ِ‬
‫ﱠﺒـﻲ ـ ^ ـ‬ ‫ﺑـﺄن اﻟﻨ ِ ﱠ‬ ‫ﻳﻘﻄـﻊ ِ َ ﱠ‬ ‫وﻣﺴـﻠﻢ ﱠﳑـﺎ ُ ْ َ ُ‬ ‫اﻟﺒﺨـﺎري َ ُ ْ‬ ‫ُْ َ ِ ﱢ‬
‫ﻫﺬا اﻟﻨ ِ ِ‬ ‫ﻷن َ ِ ِ‬ ‫َ َ ِ‬
‫ﻗﺪ َ َ ﱠ ُ‬
‫ﺗﻠﻘﺎه‬ ‫وﻷﻧﻪ َ ْ‬‫ﱠﺤﻮ ؛ َ َ ﱠ ُ‬ ‫ْ‬ ‫ﻣﻦ َ َ‬ ‫ﻏﺎﻟﺒﻪ ْ‬ ‫ﻗﺎﻟﻪ؛ َ ﱠ َ ُ‬ ‫ُ‬
‫ِ‬ ‫واﻟﺘﺼﺪﻳﻖ َ ْ ُ ﱠ ُ‬ ‫ِ‬
‫ﺑﺎﻟﻘﺒﻮل َ ﱠ ْ ِ‬ ‫ِ‬ ‫ِ‬
‫واﻷﻣﺔ َﻻ َ ْ َ ُ‬
‫ﲡﺘﻤﻊ‬ ‫اﻟﻌﻠﻢ ِ ْ َ ُ‬ ‫أﻫﻞ ْ ْ ِ‬ ‫َُْ‬
‫ــﺬﺑﺎ ِﰲ َﻧ ْﻔ ِ‬ ‫ــﺎن ا ْﳊ ِ ُ ِ‬ ‫ٍ‬
‫ــﺲ‬ ‫ــﺪﻳﺚ َﻛ ً‬ ‫ــﻮ َﻛ َ َ‬ ‫ــﲆ َﺧ َﻄــﺄ ‪َ ،‬ﻓ َﻠ ْ‬ ‫َﻋ َ‬
‫ﻗـﺪ‬ ‫ﻟﻜـﺎﻧﻮا َ ْ‬ ‫ﻟـﻪ َ َ ُ‬ ‫ﻗﺎﺑﻠـﺔ َ ُ‬ ‫ﻟـﻪ َ ِ َ ٌ‬ ‫ﻣﺼﺪﻗﺔ َ ُ‬ ‫اﻷﻣﺔ ُ َ ﱢ َ ٌ‬ ‫اﻷﻣﺮ ‪َ ،‬و ْ ُ ﱠ ُ‬ ‫ْ َِْ‬
‫ﻧﻔﺲ ْ َ ِ ِ‬ ‫ﻋﲆ َ ْ ِ ِ‬
‫ﻛﺬب‪،‬‬ ‫اﻷﻣﺮ َ ٌ‬ ‫ﻫﻮ ِﰲ َ ْ ِ ْ‬ ‫ﺗﺼﺪﻳﻖ َﻣﺎ ُ َ‬ ‫أﲨﻌﻮا َ َ‬ ‫ََُْ‬
‫ﳑﺘﻨـﻊ ‪ْ ِ َ ،‬‬ ‫اﳋﻄﺈ ‪ِ َ ِ َ ،‬‬
‫وإن ُﻛﻨﱠـﺎ‬ ‫وذﻟﻚ ُ ْ َ ٌ‬ ‫ﻋﲆ ْ َ َ ِ َ‬ ‫إﲨﺎع َ َ‬ ‫وﻫﺬا ْ َ ٌ‬ ‫َ َ َ‬
‫ِ‬ ‫اﳋَ َﻄ َ‬ ‫ــﺪون ْ ِ‬ ‫َﻧﺤــﻦ ﺑِ ُ ِ‬
‫ــﺬب‬ ‫ــﺄ َ ْأو ْاﻟ َﻜ َ‬ ‫ــﻮز ْ‬ ‫ــﺎع ُﻧ َﺠ ﱢ ُ‬ ‫ﲨ ِ‬ ‫اﻹ ْ َ‬ ‫ْ ُ‬
‫ﻣﺘﻮﻥ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫‪٤٧‬‬

‫ﻧﻌﻠﻢ ْ ِ ْ َ َ‬
‫اﻹﲨﺎع‬ ‫أن َ ْ َ َ‬ ‫ﻗﺒﻞ َ ْ‬ ‫ﻛﺘﺠﻮﻳﺰﻧﺎ َ ْ َ‬‫ﻓﻬﻮ َ َ ْ ِ ِ َ‬ ‫اﳋﱪ ‪َ ُ َ ،‬‬ ‫ﻋﲆ ْ َ َ ِ‬ ‫ََ‬
‫أن‬ ‫ﱢـﻲ َ ْ‬ ‫ﻗﻴـﺎس َﻇﻨ ﱟ‬ ‫ﺑﻈﺎﻫﺮ َ ْأو ِ َ ٍ‬ ‫ﺛﺒﺖ ِ َ ِ ِ‬ ‫اﻟﺬي َ َ َ‬ ‫اﻟﻌﻠﻢ ﱠ ِ‬ ‫ﻋﲆ ْ ِ ْ ِ‬ ‫ََ‬
‫اﻋﺘﻘﺪﻧﺎه َ ِ َ‬ ‫اﻟﺒﺎﻃﻦ ِ ِ َ ِ‬ ‫اﳊﻖ ِﰲ ْ َ ِ ِ‬
‫ﻓـﺈذا‬ ‫ﺑﺨﻼف َﻣﺎ ْ َ َ ْ َ ُ‬ ‫ﻳﻜﻮن ْ َ ﱡ‬ ‫َ ُ َ‬
‫ــﺖ‬ ‫ــﻢ َﺛﺎﺑِ ٌ‬ ‫اﳊُ ْﻜ َ‬ ‫ــﺄن ْ‬ ‫ﺟﺰﻣﻨَــﺎ ﺑِ َ ﱠ‬ ‫ــﻢ َ َ ْ‬ ‫اﳊُ ْﻜ ِ‬ ‫ــﲆ ْ‬ ‫أﲨ ُﻌــﻮا َﻋ َ‬ ‫ََْ‬
‫ِ‬ ‫ِ‬
‫وﻇﺎﻫﺮا ‪.‬‬ ‫َﺑﺎﻃﻨًﺎ َ َ ً‬
‫ﻣــﻦ َ ِ ِ‬
‫ﲨﻴــﻊ‬ ‫اﻟﻌﻠــﻢ ْ‬
‫أﻫــﻞ ْ ِ ْ ِ ِ‬ ‫ﲨﻬــﻮر َ ْ ِ‬ ‫ﻛــﺎن ُ ْ ُ ُ‬ ‫وﳍــﺬا َ َ‬ ‫َ َِ َ‬
‫ﺗﻠﻘﺘـﻪ ْ ُ ﱠ ُ‬ ‫أن َﺧـﱪ ْ ِ ِ‬ ‫ﱠ ِ ِ‬
‫اﻷﻣـﺔ‬ ‫إذا َ َ ﱠ ْ ُ‬ ‫اﻟﻮاﺣـﺪ َ‬ ‫ﻋﲆ َ ﱠ َ َ َ‬ ‫اﻟﻄﻮاﺋﻒ َ َ‬ ‫َ‬
‫ِ‬ ‫ِ‬
‫ﻳﻮﺟـﺐ‬ ‫أﻧـﻪ ُ ِ ُ‬ ‫ﻋﻤـﻼ ِﺑـﻪ َ ﱠ ُ‬ ‫ﻟـﻪ ‪ْ َ ،‬أو َ َ ً‬ ‫ﺗﺼـﺪﻳﻘﺎ َ ُ‬
‫ﺑﺎﻟﻘﺒﻮل َ ْ ً‬ ‫ِ َُْ ِ‬
‫ﱢﻔﻮن ِﰲ‬ ‫اﳌﺼــﻨ ُ َ‬ ‫ِ‬ ‫ِ‬
‫ــﺮه ُ َ‬ ‫ــﺬا ُﻫــ َﻮ ا ﱠﻟــﺬي َذ َﻛ َ ُ‬ ‫ــﻢ ‪َ ،‬و َﻫ َ‬ ‫ْاﻟﻌ ْﻠ َ‬
‫ﺣﻨﻴﻔـﺔ وﻣ ِ ٍ‬ ‫ِ‬ ‫أﺻﻮل ْ ِ ْ ِ ِ‬ ‫ُ ُ ِ‬
‫ﺎﻟـﻚ‬ ‫أﺻـﺤﺎب َ ِأﰊ َ َ َ َ َ‬ ‫ﻣـﻦ َ ْ َ ِ‬ ‫اﻟﻔﻘﻪ ْ‬
‫ﻓﺮﻗﺔ َ ِ َ ً ِ‬ ‫وأﲪﺪ‪ ،‬ﱠإﻻ ِ ْ َ ً‬ ‫ﱠ ِِ‬
‫ﻣﻦ اﳌُـ َ َ ﱢ ِ َ‬
‫ﺘﺄﺧﺮﻳﻦ‬ ‫ﻗﻠﻴﻠﺔ ْ‬ ‫واﻟﺸﺎﻓﻌﻲ َ َ ْ َ‬ ‫ﱢ‬ ‫َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫اﺗﺒﻌﻮا ِﰲ َ َ‬
‫أﻧﻜـﺮوا‬ ‫اﻟﻜـﻼم َ ْ َ ُ‬
‫أﻫـﻞ ْ َ َ ِ‬ ‫ﻣـﻦ َ ْ ِ‬ ‫ﻃﺎﺋﻔﺔ ْ‬ ‫ذﻟﻚ َ َ ً‬ ‫ﱠَُ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫َِ َ‬
‫اﻟﻜﻼم َ ْأو َ ْ َ ِ ْ‬
‫أﻛﺜـﺮﻫﻢ‬ ‫أﻫﻞ ْ َ َ ِ‬ ‫ﻣﻦ َ ْ ِ‬ ‫ﻛﺜﲑا ْ‬ ‫وﻟﻜﻦ َ ً‬ ‫ذﻟﻚ ‪ َ َ ،‬ﱠ‬
‫وأﻫﻞ ْ ِ ِ‬ ‫َُ ُِ َ‬
‫ﻋـﲆ‬ ‫اﳊﺪﻳﺚ َ ﱠ َ َ‬
‫واﻟﺴـﻠﻒ َ َ‬ ‫اﻟﻔﻘﻬﺎء َ َ ْ َ َ‬ ‫ﻳﻮاﻓﻘﻮن ْ ُ َ َ َ‬
 ‫‪٤٨‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﺘﻔﺴﲑ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‬

‫إﺳـﺤﺎق‬ ‫ﻛـﺄﰊ ْ َ َ‬ ‫اﻷﺷﻌﺮﻳﺔ َ َ ِ‬ ‫أﻛﺜﺮ ْ َ ْ ِ ِ‬ ‫ﻗﻮل َ ْ َ ِ‬ ‫وﻫﻮ َ ْ ُ‬ ‫َِ َ‬

‫َ ﱠ‬ ‫ذﻟﻚ ‪َ ُ َ ،‬‬
‫ِ‬ ‫َ ْ ِ‬
‫أﻧﻜﺮ‬ ‫ﻓﻬﻮ ﱠاﻟﺬي َ ْ َ َ‬ ‫اﺑﻦ اﻟﺒﺎﻗﻼﲏ َ ُ َ‬ ‫وأﻣﺎ ْ ُ‬ ‫واﺑﻦ ﻓﻮرك ‪ َ َ ،‬ﱠ‬
‫وأﰊ ﺣﺎ ِﻣ ٍ‬ ‫ــﻪ ِﻣ ْﺜ ُ‬ ‫َذﻟِ َ‬
‫ــﻦ‬ ‫ــﺪ َوا ْﺑ ِ‬ ‫ــﺎﱄ َ َ ِ َ‬ ‫ــﻞ َ ِأﰊ َاﳌ َﻌ ِ‬ ‫ــﻚ َو َ ِﺗﺒ َﻌ ُ‬
‫اﳋﻄﻴـﺐ واﻵﻣـﺪي‬ ‫واﺑـﻦ ْ َ ِ ِ‬ ‫اﳉـﻮزي َ ْ ِ‬ ‫واﺑـﻦ ْ َ ْ ِ ﱢ‬ ‫ﻋﻘﻴﻞ َ ْ ِ‬ ‫َِ ٍ‬
‫ِ‬ ‫وﻧﺤﻮ َ ِ‬
‫اﻟﺸـﻴﺦ‬ ‫ذﻛـﺮه ﱠ ْ ُ‬ ‫ﻫﻮ ﱠاﻟـﺬي َ َ َ ُ‬ ‫واﻷول ُ َ‬ ‫ﻫﺆﻻء ‪ َ ْ َ ،‬ﱠ ُ‬ ‫ََ ْ ِ َُ‬
‫وأﺑـﻮ ﱠ ﱢ ِ‬ ‫ِ ٍ‬
‫إﺳـﺤﺎق َ َ ْ َ ُ ُ‬
‫وأﻣﺜﺎﻟـﻪ‬ ‫وأﺑـﻮ ْ َ َ‬ ‫اﻟﻄﻴـﺐ َ َ ُ‬ ‫َ ُأﺑﻮ َﺣﺎﻣـﺪ َ َ ُ‬
‫ــﺎﴈ‬ ‫اﻟـﺬي َذ َﻛــﺮه ْاﻟ َﻘ ِ‬ ‫اﻟﺸـﺎﻓﻌﻴﺔ وﻫــﻮ ﱠ ِ‬ ‫ــﺔ ﱠ ِ ِ ِ‬ ‫ِﻣـﻦ َ ِأﺋﻤ ِ‬
‫َُ‬ ‫ﱠ َ ُ َ‬ ‫ْ ﱠ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻋﺒﺪ ْ َ ﱠ ِ‬
‫وﻫـﻮ ﱠاﻟـﺬي‬ ‫اﳌﺎﻟﻜﻴـﺔ ‪َ ُ َ ،‬‬ ‫ﻣﻦ َ ﱠ‬ ‫وأﻣﺜﺎﻟﻪ ْ‬ ‫اﻟﻮﻫﺎب َ َ ْ َ ُ ُ‬ ‫َُْ‬
‫ﺑـﻦ‬
‫اﳊﺴـﻦ ْ ُ‬ ‫وأﺑـﻮ ْ َ َ ِ‬ ‫اﳋﻄـﺎب َ َ ُ‬ ‫وأﺑـﻮ ْ َ ﱠ ِ‬ ‫ﻳﻌـﲆ َ َ ُ‬ ‫ذﻛﺮه َ ُأﺑﻮ َ ْ َ‬ ‫َََُ‬
‫ــﺔ ‪ ،‬و ُﻫــﻮ ا ﱠﻟ ِ‬ ‫ِ‬ ‫وأﻣﺜَ ُ ِ‬
‫ــﺬي‬ ‫اﳊﻨ َ ِْﺒﻠ ﱠﻴ َ َ‬ ‫ــﻦ ْ َ‬ ‫ــﺎﳍﻢ ﻣ ْ‬ ‫اﻟﺰاﻏــﻮﲏ َ َ ْ ُ ْ‬ ‫َ‬
‫اﻟﴪﺧﴘ َ َ ُ ِ‬ ‫ِ‬ ‫ﺷــﻤﺲ ﱢ ِ‬ ‫ََ‬
‫ﻣــﻦ‬
‫وأﻣﺜﺎﻟــﻪ ْ‬ ‫اﻟــﺪﻳﻦ ﱠ َ ْ ﱡ َ ْ ُ‬ ‫ﺮه َ ْ ُ‬ ‫ذﻛــ َ ُ‬
‫ﺗﺼـﺪﻳﻖ ْ َ َ ِ‬ ‫ِ‬
‫ﻋـﲆ َ ْ ِ‬ ‫َﻔﻴﺔ ‪َ ِ َ ،‬‬ ‫ِ‬ ‫ِ‬
‫اﳋـﱪ‬ ‫اﻹﲨـﺎع َ َ‬ ‫ﻛﺎن ْ ِ ْ َ ُ‬ ‫وإذا َ َ‬ ‫اﳊﻨ ﱠ‬ ‫َْ‬
‫ﲨ ِ‬
‫ــﺎع‬ ‫ــﻚ ِﺑﺈِ ْ َ‬ ‫ــﺎر ِﰲ َذﻟِ َ‬ ‫ﻓﺎﻻﻋﺘﺒَ ُ‬
‫ــﻪ ‪ِ ْ ِ َ ،‬‬ ‫ــﻊ ِﺑ ِ‬ ‫ﻟﻠﻘ ْﻄ ِ‬ ‫ﻣﻮﺟ ًﺒــﺎ ِ ْ َ‬ ‫ِ‬
‫ُ‬
‫ـــﺎر ﰲِ‬ ‫اﻻﻋﺘﺒِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫أن ْ َ َ‬ ‫ـــﲈ َ ﱠ‬ ‫ﳊـــﺪﻳﺚ ‪َ ،‬ﻛ َ‬ ‫ـــﻢ ِﺑﺎ ْ َ‬ ‫ـــﻞ ْاﻟﻌ ْﻠ ِ‬ ‫َأ ْﻫ ِ‬
‫ﻣﺘﻮﻥ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫‪٤٩‬‬

‫ﺑـﺎﻷﻣﺮ‬ ‫اﻟﻌﻠﻢ ِ ْ َ ْ ِ‬ ‫أﻫﻞ ْ ِ ْ ِ‬ ‫ﺑﺈﲨﺎع َ ْ ِ‬‫اﻷﺣﻜﺎم ِ ِ ْ َ ِ‬ ‫ﻋﲆ ْ َ ْ َ ِ‬ ‫ﲨﺎع َ َ‬ ‫اﻹ ْ َ ِ‬ ‫ِْ‬

‫ﱠﻬﻲ ْ ِ ِ‬
‫واﻹﺑﺎﺣﺔ ‪.‬‬ ‫َواﻟﻨ ْ ِ َ َ َ‬
‫ﻣــﻊ َ َ ِ‬
‫ﻋــﺪم‬ ‫ــﺮق َ َ‬ ‫ﺗﻌــﺪد اﻟ ﱡﻄ ِ‬ ‫أن َ َ ﱡ َ‬ ‫ــﻮد ُﻫﻨَــﺎ َ ﱠ‬ ‫اﳌﻘ ُﺼ ُ‬ ‫و َْ‬
‫ُ‬
‫ِ‬ ‫ِ‬ ‫اﻻﺗ َﻔ ِ‬ ‫ِ‬
‫ــﻢ‬ ‫ــﺐ ْاﻟﻌ ْﻠ َ‬ ‫ــﺎدة ُﻳﻮ ِﺟ ُ‬ ‫ــﺎق ِﰲ ْاﻟ َﻌ َ‬ ‫ــﺎﻋﺮ َ ْأو ﱢ‬ ‫اﻟﺘﱠ َﺸ ُ ِ‬
‫ﻛﺜـﲑا ِﰲ‬ ‫ﻫﺬا ﻳﻨ َ َ ِ ِ‬ ‫ِ‬ ‫ﺑﻤﻀﻤﻮن َاﳌﻨ ُ ِ‬ ‫ِ‬
‫ْﺘﻔﻊ ِﺑـﻪ َ ً‬ ‫ﻟﻜﻦ َ َ ُ ُ‬ ‫ْﻘﻮل ‪ َ ،‬ﱠ‬ ‫َِ ْ ُ‬
‫ﻫــﺬا ُﻳﻨ َ َ ُ‬
‫ْﺘﻔــﻊ‬ ‫ﻣﺜــﻞ َ َ‬ ‫وﰲ ِ ْ ِ‬ ‫ــﺎﻗﻠﲔ ‪ِ َ ،‬‬ ‫أﺣــﻮال اﻟﻨﱠ ِ ِ َ‬ ‫ﻋﻠــﻢ َ ْ َ ِ‬ ‫ِْ ِ‬
‫اﳊﻔــﻆ ِ ْ ِ ِ‬ ‫ِ ِ ِ‬ ‫ﺑﺮواﻳــﺔ َ ْ ُ ِ‬ ‫ِِ ِ‬
‫وﺑﺎﳊــﺪﻳﺚ‬ ‫واﻟﺴــﻴﺊ ْ ْ َ َ‬ ‫اﳌﺠﻬــﻮل َ ﱠ ﱢ‬ ‫َ َ‬
‫ِ‬
‫ــﻞ ْاﻟﻌ ْﻠ ِ‬ ‫ــﺎن َأ ْﻫ ُ‬ ‫ــﺬا َﻛ َ‬ ‫ِ‬
‫ــﻚ ؛ َوﳍ َ َ‬ ‫ِ‬
‫ــﻮ َذﻟ َ‬ ‫وﻧ ْﺤ ِ‬ ‫اﳌﺮ َﺳ ِ‬
‫ــﻢ‬ ‫ــﻞ َ َ‬ ‫ُْ‬
‫وﻳﻘﻮ ُﻟ َ‬ ‫ــﺚ َ َ ُ‬ ‫اﻷﺣﺎدﻳ ِ‬ ‫ــﺬه ْ َ ِ‬ ‫ــﻞ ﻫ ِ ِ‬ ‫ﻳﻜﺘﺒ َ ِ‬
‫ــﻪ‬
‫ــﻮن ‪ :‬إ ﱠﻧ ُ‬ ‫َ‬ ‫ــﻮن ﻣ ْﺜ َ َ‬ ‫َ ْ ُُ‬
‫ﻳﺼﻠﺢ ِ َ ِ ِ‬ ‫ﻟﻠﺸﻮاﻫﺪ َ ِ ْ ِ َ ِ‬ ‫ﻳﺼﻠﺢ ِ ﱠ ِ ِ‬
‫ﻟﻐﲑه ‪،‬‬ ‫واﻻﻋﺘﺒﺎر َﻣﺎ َﻻ َ ْ ُ ُ ْ‬ ‫َ‬ ‫َ ْ ُ ُ‬
‫ِ ِ‬ ‫أﻛﺘﺐ َ ِ َ‬
‫ﻷﻋﺘـﱪه ‪،‬‬ ‫اﻟﺮﺟـﻞ َ ْ َ ِ َ ُ‬ ‫ﺣﺪﻳﺚ ﱠ ُ‬ ‫ﻗﺪ َ ْ ُ ُ‬ ‫أﲪﺪ ‪ْ َ :‬‬ ‫ﻗﺎل َ ْ َ‬ ‫َ َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻣﴫ ؛ َ ِ ﱠ ُ‬
‫ﻓﺈﻧـﻪ‬ ‫ﳍﻴﻌﺔ َﻗﺎﴈ ْ َ‬ ‫ﺑﻦ َ َ َ‬ ‫ﺑﻌﺒﺪ اﷲ ْ ِ‬ ‫ﻫﺬا ِ َ ْ‬ ‫وﻣﺜﻞ َ َ‬ ‫َ َﱠَ‬
‫ﱠـﺎس ؛‬ ‫ﺧﻴﺎر اﻟﻨ ِ‬ ‫وﻣﻦ ِ َ ِ‬ ‫ﱠﺎس ِ ً ِ‬
‫ﺣﺪﻳﺜﺎ َ ْ‬ ‫أﻛ َ ِﺜﺮ اﻟﻨ ِ َ‬ ‫ﻣﻦ َ ْ‬ ‫ﻛﺎن ْ‬
‫َ َ ِ‬
‫ﺣﺪﻳﺜﻪ ُ َ َ ﱢ ِ‬ ‫وﻗﻊ ِﰲ ِ ِ ِ‬ ‫اﺣﱰاق ُ ُ ِ ِ‬ ‫ﺑﺴﺒﺐ ْ ِ ِ‬ ‫ﻟﻜﻦ ِ َ َ ِ‬ ‫ِ‬
‫اﳌﺘﺄﺧﺮ‬ ‫ﻛﺘﺒﻪ َ َ َ َ‬ ‫َ‬ ‫َ ْ‬
 ‫‪٥٠‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﺘﻔﺴﲑ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‬

‫َْ ِ ُ ِ ِ‬ ‫ﻳﻌﺘﱪ ِ َ ِ َ‬
‫وﻳﺴﺘﺸﻬﺪ ِﺑﻪ َ َ ً‬
‫وﻛﺜﲑا َﻣـﺎ‬ ‫ﺑﺬﻟﻚ َ َ ْ‬ ‫ﻓﺼﺎر َ ْ َ ِ ُ‬
‫ﻏﻠﻂ َ َ َ‬‫ََ ٌ‬
‫ﺣﺠﺔ َ َ ٌ‬
‫واﻟﻠﻴﺚ ُ ﱠ ٌ‬ ‫واﻟﻠﻴﺚ ﺑﻦ ٍ‬
‫ﺳﻌﺪ َ ﱠ ْ ُ‬ ‫َْ َِ‬
‫ﺛﺒـﺖ‬ ‫ﻫﻮ َ ﱠ ْ ُ ْ ُ َ ْ‬ ‫ﻳﻘﱰ ُن ُ َ‬
‫إﻣﺎم ‪.‬‬
‫َ ٌ‬
‫ــﺪﻳﺚِ‬ ‫ــﱪون ِﺑﺤ ِ‬ ‫َ‬ ‫ِ‬ ‫َ‬ ‫ِ‬
‫ﻳﺴﺘَ ْﺸ ُ‬ ‫َ‬
‫َ‬ ‫وﻳﻌﺘَ ُ‬ ‫ــﻬﺪون َ َ ْ‬ ‫َو َﻛ َــﲈ أ ﱠﳖ ُ ْ‬
‫ــﻢ َ ْ‬
‫ِ‬ ‫ٍ‬ ‫ِ‬ ‫ِ ِ ِ‬
‫ﻣﻦ‬ ‫ﻳﻀﻌﻔﻮن ْ‬ ‫أﻳﻀﺎ ُ َ ﱢ ُ َ‬ ‫ﻓﺈﳖﻢ َ ْ ً‬‫ﺣﻔﻆ‪ ِ َ ،‬ﱠ ُ ْ‬ ‫ﺳﻮء ْ‬ ‫ﱠاﻟﺬي ﻓﻴﻪ ُ ُ‬
‫اﻟﺼﺪوق ﱠ ِ ِ‬ ‫اﻟﺜﻘﺔ ﱠ ُ ِ‬ ‫ﺣﺪﻳﺚ ﱢ َ ِ‬ ‫ِ ِ‬
‫ﳍـﻢ‬ ‫ﺗﺒﲔ َ ُ ْ‬ ‫اﻟﻀﺎﺑﻂ َ ْ َ َ‬
‫أﺷﻴﺎء َ َ ﱠ َ‬ ‫َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ُ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫وﻳ َﺴ ﱡ َ‬
‫ــﻤﻮن‬ ‫ــﺘﺪﻟﻮن َﲠــﺎ َ ُ‬ ‫ــﺄﻣﻮر َﻳ ْﺴ َ ﱡ َ‬ ‫ــﻂ ﻓﻴ َﻬــﺎ ﺑ ُ‬ ‫ــﻪ َﻏﻠ َ‬ ‫َأ ﱠﻧ ُ‬
‫ــﺪﻳﺚ ‪ ،‬و ُﻫــﻮ ِﻣــﻦ َ ْ ِ‬ ‫ــﻞ ا ْﳊ ِ ِ‬ ‫ــﺬا‪ِ :‬ﻋ ْﻠ ِ‬
‫أﴍف‬ ‫َ َ ْ َ‬ ‫ــﻢ ﻋ َﻠ ِ َ‬ ‫َ‬ ‫َﻫ َ‬
‫رواه ِ َ ٌ‬
‫ﺛﻘـﺔ‬ ‫ﻗـﺪ َ َ ُ‬ ‫اﳊـﺪﻳﺚ َ ْ‬ ‫ﻳﻜـﻮن ْ َ ِ ُ‬ ‫ﺑﺤﻴﺚ َ ُ ُ‬ ‫ﻋﻠﻮﻣﻬﻢ ‪ُ ْ َ ِ ،‬‬ ‫ُُ ِ ْ‬
‫ِ‬
‫إﻣﺎ ِ َ َ ِ‬ ‫ﻓﻴﻪ ُ ِ َ‬ ‫وﻏﻠﻄﻪ ِ ِ‬ ‫ﺿﺎﺑﻂ َ ِ َ ِ ِ‬
‫ﺑﺴﺒﺐ‬ ‫ﻋﺮف ؛ ﱠ‬ ‫وﻏﻠﻂ ﻓﻴﻪ َ َ َ ُ ُ‬ ‫َ ِ ٌ َ‬
‫ﻣﻴﻤ َ َ‬
‫ﻮﻧـﺔ‬ ‫ﺗـﺰوج َ ْ ُ‬ ‫ﱠﺒـﻲ ^ َ َ ﱠ َ‬ ‫أن اﻟﻨ ِ ﱠ‬ ‫ﻋﺮﻓـﻮا ‪ َ :‬ﱠ‬ ‫ﻛﲈ َ َ ُ‬ ‫ﻇﺎﻫﺮ َ َ‬ ‫َ ٍِ‬
‫اﻟﺒﻴــﺖ َ ْ َ َ ْ ِ‬ ‫ﺻــﲆ ِﰲ ْ ِ‬
‫رﻛﻌﺘــﲔ ‪،‬‬ ‫َْ‬ ‫وأﻧــﻪ َ ﱠ‬ ‫ﺣــﻼل َ َ ﱠ ُ‬ ‫وﻫــﻮ َ َ ٌ‬ ‫َ ُ َ‬
‫ِ‬ ‫ِ‬
‫ﺣﺮا ًﻣــﺎ ؛‬ ‫ﻟﺘﺰوﺟ َﻬــﺎ َ َ‬ ‫ــﺎس َ َ ﱡ‬ ‫ــﻦ َﻋﺒﱠ ٍ‬ ‫ــﺔ ا ْﺑ ِ‬ ‫روا َﻳ َ‬‫وﺟﻌ ُﻠــﻮا ِ َ‬ ‫َ َ َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫وﻛـﺬﻟﻚ َ ﱠ ُ‬
‫أﻧـﻪ‬ ‫اﻟﻐﻠﻂ َ َ َ َ‬ ‫وﻗﻊ ﻓﻴﻪ ْ َ َ ُ‬ ‫ﻳﺼﻞ ﱠﳑﺎ َ َ َ‬ ‫وﻟﻜﻮﻧﻪ َﱂ ْ ُ َ ﱢ‬ ‫َ َْ‬
‫ﻣﺘﻮﻥ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫‪٥١‬‬

‫ﻗـﻮل ْ ِ‬ ‫وﻋﻠﻤﻮا َ ﱠ‬ ‫ِ‬ ‫أرﺑﻊ ُ َ ٍ‬

‫ﻋﻤـﺮ ‪:‬‬ ‫اﺑـﻦ ُ َ َ‬ ‫أن َ ْ َ‬ ‫ﻋﻤﺮ ‪ُ َ َ ،‬‬ ‫اﻋﺘﻤﺮ َ ْ َ َ‬ ‫َََْ‬
‫ــﺐ ( ِﳑــﺎ و َﻗــﻊ ِﻓﻴ ِ‬
‫ــﻂ ‪،‬‬ ‫اﻟﻐ َﻠ ُ‬ ‫ــﻪ ْ َ‬ ‫ــﺮ ِﰲ َر َﺟ ٍ ﱠ َ َ‬ ‫اﻋﺘَ َﻤ َ‬ ‫ــﻪ ْ‬‫) إ ﱠﻧ ُ‬
‫ِ‬ ‫ﲤﺘـﻊ ُ ِ‬ ‫ِ‬
‫ﺣﺠـﺔ ْ َ َ ِ‬
‫اﻟـﻮداع ‪،‬‬ ‫آﻣـﻦ ِﰲ َ ﱠ‬ ‫وﻫـﻮ ٌ‬ ‫أﻧـﻪ َ َ ﱠ َ َ َ‬ ‫وﻋﻠﻤﻮا َ ﱠ ُ‬ ‫َ َ ُ‬
‫ﺧﺎﺋﻔﲔ ( ِ ﱠﳑـﺎ‬ ‫ﻳﻮﻣﺌﺬ َ ِ ِ َ‬ ‫ﻟﻌﲇ ‪ُ ) :‬ﻛﻨﱠﺎ ِ ٍ‬
‫َْ َ‬
‫ﻗﻮل ُ ْ َ ِ ِ‬
‫ﻋﺜﲈن َ ﱢ‬ ‫وأن َ ْ َ َ‬ ‫ََﱠ‬
‫ﺑﻌـﺾ ُ ِ‬ ‫وﻗﻊ ِ ِ‬
‫ﻃـﺮق‬ ‫وﻗـﻊ ِﰲ َ ْ ِ ُ‬ ‫وأن َﻣـﺎ َ َ َ‬ ‫اﻟﻐﻠـﻂ ‪ َ َ ،‬ﱠ‬ ‫ﻓﻴﻪ ْ َ َ ُ‬ ‫َ َ َ‬
‫ِ‬ ‫ِ‬
‫ﻳﻨﺸﺊ اﷲُ َﳍﺎ‬ ‫ﺣﺘﻰ ُ ْ َ‬ ‫ﲤﺘﻠﺊ َ ﱠ‬ ‫اﻟﻨﺎر َﻻ َ ْ َ ُ‬ ‫أن ﱠ َ‬ ‫اﻟﺒﺨﺎري ‪ َ ) :‬ﱠ‬ ‫ُْ َ ِ ﱢ‬
‫اﻟﻐﻠﻂ َ َ ِ‬ ‫آﺧﺮ ( ِ ﱠﳑﺎ َ ِ ِ‬
‫ﻛﺜﲑ ‪.‬‬ ‫وﻫﺬا َ ٌ‬ ‫وﻗﻊ ﻓﻴﻪ ْ َ َ ُ َ‬ ‫َ َ‬ ‫ﺧﻠﻘﺎ َ َ‬ ‫َ ًْ‬
‫ِ‬ ‫ﻃﺮ َﻓــﺎن ‪َ :‬ﻃ َ ٌ‬ ‫ِ‬ ‫ــﺬا ْاﻟﺒَ ِ‬ ‫ﱠـﺎس ِﰲ َﻫ َ‬
‫ــﻦ‬
‫ــﺮف ﻣ ْ‬ ‫ــﺎب َ َ‬ ‫َواﻟﻨ ُ‬
‫ﻣﻌﺮﻓـﺔِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻋـﻦ َ ْ ِ َ‬ ‫ﺑﻌﻴﺪ َ ْ‬ ‫ﻫﻮ َ ٌ‬ ‫ﳑﻦ ُ َ‬ ‫وﻧﺤﻮﻫﻢ ﱠ ْ‬ ‫اﻟﻜﻼم َ َ ْ ِ ْ‬ ‫أﻫﻞ ْ َ َ ِ‬ ‫َْ ِ‬
‫ﺑـــﲔ اﻟ ﱠﺼ ِ ِ‬
‫ــــﺤﻴﺢ‬ ‫ﻳﻤﻴـــﺰ َ ْ َ‬ ‫وأﻫﻠـــﻪ ‪َ ،‬ﻻ ُ َ ﱢ ُ‬ ‫اﳊـــﺪﻳﺚ َ ِ ِ‬
‫َ ْ‬
‫ْ ِ ِ‬
‫َ‬
‫أﺣﺎدﻳــﺚ َ ْأو ﰲِ‬ ‫َ‬ ‫ِ‬ ‫َ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫َواﻟ ﱠﻀــﻌﻴﻒ ؛ َﻓﻴَ ُﺸ ﱡ‬ ‫ِ‬ ‫ِ‬
‫ــﺤﺔ َ‬ ‫ــﻚ ﰲ ﺻ ﱠ‬
‫ِ‬
‫ﻣﻘﻄﻮﻋـﺎ ِ َﲠـﺎ ﻋﻨ َْـﺪ‬ ‫ِ‬
‫ﻣﻌﻠﻮﻣـﺔ َ ْ ُ ً‬ ‫ﻛﻮﳖـﺎ َ ْ ُ َ ً‬ ‫ﻣﻊ َ ْ َ‬ ‫اﻟﻘﻄﻊ ِ َﲠﺎ َ َ‬ ‫َْ ْ ِ‬
‫ﻳﺪﻋﻲ ﱢاﺗﺒﺎع ْ ِ ِ‬ ‫وﻃﺮف ِ ﱠﳑﻦ ﱠ ِ‬ ‫أﻫﻞ ْ ِ ْ ِ ِ‬
‫اﳊﺪﻳﺚ‬ ‫َ َ َ‬ ‫اﻟﻌﻠﻢ ِﺑﻪ‪َ ْ ٌ َ َ َ ،‬‬ ‫َْ ِ‬
‫ﻟﻔﻈﺎ ِﰲ ِ ٍ‬ ‫ْ ِ ِ‬
‫رواه‬
‫ﻗﺪ َ َ ُ‬ ‫ﺣﺪﻳﺚ َ ْ‬ ‫َ‬ ‫وﺟﺪ َ ْ ً‬ ‫ﻛﻠﲈ َ َ َ‬ ‫واﻟﻌﻤﻞ ِﺑﻪ ‪ ُ ،‬ﱠ َ‬ ‫َ َ َ‬
 ‫‪٥٢‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﺘﻔﺴﲑ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‬

‫اﻟﺼـﺤﺔ ُ ِ ُ‬ ‫ﻇﺎﻫﺮه ﱢ ﱠ ُ‬ ‫ﺣﺪﻳﺜﺎ ِ ِ ٍ ِ‬ ‫ِ‬ ‫ﺛﻘﺔ َ ْأو َ َ‬ ‫َِ ٌ‬

‫ﻳﺮﻳـﺪ‬ ‫ﺑﺈﺳﻨَﺎد َ ُ ُ‬ ‫رأى َ ً ْ‬
‫أﻫـﻞ ْ ِ ْ ِ‬
‫اﻟﻌﻠـﻢ‬ ‫ﺟـﺰم َ ْ ُ‬ ‫ْﺲ َﻣـﺎ َ َ َ‬ ‫ﻣﻦ ِﺟـﻨ ِ‬ ‫ذﻟﻚ ْ‬
‫ﳚﻌﻞ َ ِ َ ِ‬ ‫أن َ ْ َ َ‬ ‫َْ‬
‫اﳌﻌـﺮوف‬ ‫اﻟﺼـﺤﻴﺢ َ ْ ُ َ‬ ‫ِ‬ ‫ﺣﺘﻰ َ‬ ‫ِ ِ ِِ‬
‫َ‬ ‫ﺎرض ﱠ‬ ‫إذا َﻋ َ َ‬ ‫ﺑﺼﺤﺘﻪ ‪ َ ،‬ﱠ‬ ‫ﱠ‬
‫اﻟﺘـﺄوﻳﻼت ْ َ ِ َ َ‬ ‫ِ‬ ‫ﻟـﻪ ﱠ ْ ِ َ‬
‫اﻟﺒـﺎردة ‪ْ َ ،‬أو َ ْ َ ُ ُ‬
‫ﳚﻌﻠـﻪ‬ ‫ﻳﺘﻜﻠﻒ َ ُ‬ ‫أﺧﺬ َ َ َ ﱠ ُ‬ ‫ََ َ‬
‫اﻟﻌ ْﻠ ِ‬ ‫ــﻞ ْ ِ‬ ‫أن َأ ْﻫ َ‬ ‫ــﻊ َ ﱠ‬ ‫اﻟﻌ ْﻠ ِ‬ ‫ــﺎﺋﻞ ْ ِ‬ ‫ــﻪ ِﰲ َﻣ َﺴ ِ ِ‬ ‫َدﻟِ ً‬
‫ــﻢ‬ ‫ــﻢ َﻣ َ‬ ‫ــﻴﻼ َﻟ ُ‬
‫ﻏﻠﻂ ‪.‬‬ ‫ﻫﺬا َ َ ٌ‬ ‫ﻣﺜﻞ َ َ‬ ‫أن ِ ْ َ‬ ‫ﻳﻌﺮﻓﻮن َ ﱠ‬ ‫ﺑﺎﳊﺪﻳﺚ َ ْ ِ ُ َ‬ ‫ِ ْ ِ ِ‬
‫َ‬
‫أﻧﻪ ْ ٌ‬ ‫ِ‬ ‫َ‬ ‫ِ‬ ‫ِ‬ ‫َ‬ ‫ِ‬ ‫ِ‬ ‫َ‬
‫ﺻﺪق‪،‬‬ ‫ﻳﻌﻠﻢ َﲠﺎ ﱠ ُ‬ ‫اﳊﺪﻳﺚ أد ﱠ ًﻟﺔ ُ ْ َ ُ‬ ‫ﻋﲆ ْ َ‬ ‫أن َ َ‬ ‫وﻛﲈ ﱠ‬ ‫َ ََ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻛﺬب‬ ‫أﻧﻪ َ ٌ‬ ‫ﻳﻌﻠﻢ ِ َﲠﺎ َ ﱠ ُ‬ ‫أدﻟﺔ ُ ْ َ ُ‬ ‫ﻓﻌﻠﻴﻪ َ ﱠ ٌ‬ ‫ﺑﺬﻟﻚ‪ْ َ َ َ ،‬‬ ‫ﻳﻘﻄﻊ ِ َ َ‬ ‫وﻗﺪ ُ ْ َ ُ‬ ‫َ َْ‬
‫ﺑﻜـﺬب ﻣـﺎ ِ ِ‬ ‫ِ‬ ‫ﺑﺬﻟﻚ ‪ُ ْ ِ ،‬‬ ‫وﻳﻘﻄﻊ ِ َ ِ َ‬
‫ﻳﺮوﻳـﻪ‬ ‫ﻳﻘﻄﻊ ِ َ ِ َ َ ْ‬ ‫ﻣﺜﻞ َﻣﺎ ُ ْ َ ُ‬ ‫َُْ َ ُ‬
‫اﻟﻔﻀﺎﺋﻞ‪،‬‬ ‫واﻟﻐﻠﻮ ِﰲ ْ َ َ ِ ِ‬ ‫اﻟﺒﺪع َ ْ ُ ُ ﱢ‬ ‫أﻫﻞ ْ ِ َ ِ‬ ‫ﻣﻦ َ ْ ِ‬ ‫ْ ﱠ ُ َ ِ‬
‫اﻟﻮﺿﺎﻋﻮن ْ‬ ‫َ‬
‫َ‬ ‫ِ‬ ‫ِ‬
‫وأﻣﺜﺎﻟـﻪ ‪ ،‬ﱠﳑـﺎ ﻓﻴـﻪ ﱠ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫َ‬
‫ﻋﺎﺷﻮراء َ ْ َ‬ ‫ﻣﺜﻞ َﺣﺪﻳﺚ َ ْ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِْ ِ‬
‫أن‬ ‫ﻳﻮم َ ُ َ َ‬
‫وﻛﺬا َ ِﻧﺒﻴﺎ ‪.‬‬ ‫ﻛﺬا َ َ َ‬ ‫ﻛﺄﺟﺮ َ َ‬ ‫ﻟﻪ َ َ ْ ِ‬ ‫ﻛﺎن َ ُ‬ ‫رﻛﻌﺘﲔ َ َ‬ ‫ﺻﲆ َ ْ َ َ ْ ِ‬ ‫ﻣﻦ َ ﱠ‬ ‫َ ْ‬
‫اﳌﻮﺿــﻮﻋﺎت ْ َ ٌ‬
‫ﻗﻄﻌــﺔ‬ ‫ِ‬ ‫ِ‬ ‫ﻣــﻦ َﻫــﺬه َ ْ ُ َ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫وﰲ ﱠ ْ ِ‬ ‫ِ‬ ‫َِ‬
‫اﻟﺘﻔﺴــﲑ ْ‬
‫اﻟــﺬي ِ ِ‬ ‫اﳊــﺪﻳﺚ ﱠ ِ‬ ‫ﻣﺜــﻞ ْ ِ ِ‬ ‫َِ ٌ ِ‬
‫ﻳﺮوﻳــﻪ ﱠ ْ َ ِ ﱡ‬
‫اﻟﺜﻌﻠﺒــﻲ‬ ‫َْ‬ ‫ﻛﺒــﲑة ‪َ ُ ْ ،‬‬ ‫َ‬
‫ﻣﺘﻮﻥ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫‪٥٣‬‬

‫ﺳﻮر ْ ُ ِ‬ ‫اﺣﺪي واﻟﺰﳐﴩي ِﰲ َ َ ِ ِ‬ ‫واﻟﻮ ِ ِ‬

‫اﻟﻘﺮآن‬ ‫ﻓﻀﺎﺋﻞ ُ َ ِ ْ‬ ‫ﱡ‬ ‫َ َْ‬
‫أﻫﻞ ْ ِ ْ ِ‬
‫اﻟﻌﻠﻢ‪.‬‬ ‫ﺑﺎﺗﻔﺎق َ ْ ِ‬ ‫ﻣﻮﺿﻮع ِ ﱢ َ ِ‬ ‫ﻓﺈﻧﻪ َ ْ ُ ٌ‬ ‫ﺳﻮرة ‪ ِ َ ،‬ﱠ ُ‬ ‫ﺳﻮرة ُ َ ً‬ ‫ُ ًَ‬
‫ِ‬ ‫ﻧﻔﺴﻪ َ َ ِ ِ‬ ‫اﻟﺜﻌﻠﺒﻲ ُﻫﻮ ِﰲ َ ْ ِ ِ‬
‫ودﻳـﻦ ‪،‬‬ ‫ﺧـﲑ َ ٌ‬ ‫ﻛﺎن ﻓﻴـﻪ َ ْ ٌ‬ ‫و ﱠَِْ ﱡ َ‬
‫وﺟــﺪ ِﰲ ُ ُ ِ‬ ‫ْﻘــﻞ َﻣــﺎ ُ ِ َ‬ ‫ﻟﻴــﻞ َﻳﻨ ُ ُ‬‫ﺣﺎﻃــﺐ َ ْ ٍ‬ ‫وﻛــﺎن ِ‬
‫ﻛﺘــﺐ‬ ‫َ‬ ‫َ َ َ َ‬
‫وﺿــﻌﻴﻒ َ َ ْ ُ ٍ‬ ‫ﺻــﺤﻴﺢ َ ِ ٍ‬ ‫ِ‬ ‫ﱠْ ِ ِ ِ‬
‫وﻣﻮﺿــﻮع ‪،‬‬ ‫ٍ َ‬ ‫ﻣــﻦ َ‬ ‫اﻟﺘﻔﺴــﲑ ْ‬
‫ﺑﺎﻟﻌﺮﺑﻴ ِ‬ ‫ِ‬ ‫ِ‬ ‫ْ ِ ِ‬
‫ــﺔ ‪،‬‬ ‫ــﻪ ِ ْ َ َ ِ ﱠ‬ ‫أﺑﴫ ﻣﻨْ ُ‬ ‫ــﺎن َ ْ َ َ‬ ‫ــﺎﺣﺒﻪ َﻛ َ‬ ‫ــﺪي َﺻ ُ ُ‬ ‫واﻟﻮاﺣ ﱡ‬ ‫َ‬
‫ِ‬ ‫واﺗﺒـﺎع ﱠ َ‬ ‫ِ‬ ‫َ‬ ‫ِ‬
‫اﻟﺴـﻠﻒ ‪،‬‬ ‫اﻟﺴـﻼﻣﺔ َ ﱢ َ ِ‬ ‫ﻋـﻦ ﱠ َ َ‬ ‫أﺑﻌـﺪ َ ْ‬ ‫ﻫـﻮ ْ َ ُ‬ ‫ﻟﻜﻦ ُ َ‬ ‫َ ْ‬
‫ِ‬ ‫ﺗﻔ ِﺴــﲑه ُﳐ ْ َ ِ‬
‫ــﻲ ‪َ ،‬ﻟﻜﻨﱠ ُ‬
‫ــﻪ‬ ‫اﻟﺜﻌﻠ ِﺒ ﱢ‬ ‫ــﻦ ﱠ ْ َ‬ ‫ــﺘﴫ ﻣ ْ‬ ‫َ ٌ‬ ‫واﻟﺒﻐــﻮي َ ْ ُ ُ‬
‫اﳌﻮﺿﻮﻋﺔ ْ ِ‬ ‫ِ‬ ‫ﺗﻔﺴﲑه ِﻣﻦ ْ َ ِ ِ‬ ‫َ ِ‬
‫واﻵراء‬ ‫اﻷﺣﺎدﻳﺚ َ ْ ُ َ َ َ‬ ‫ﺻﺎن َ ْ َ ُ ْ َ‬ ‫َ‬
‫اﳌﺒﺘﺪﻋﺔ ‪.‬‬‫ِ‬ ‫َُْ َ َ‬
‫ﻣﺜـﻞ‬‫ﻛﺜـﲑة ‪ُ ْ ِ ،‬‬ ‫اﻟﺘﻔﺴـﲑ َ ِ َ ٌ‬ ‫ﻛﺘﺐ ﱠ ْ ِ ِ‬ ‫واﳌﻮﺿﻮﻋﺎت ِﰲ ُ ُ ِ‬ ‫َ َْ ُ َ ُ‬
‫ﺑﺎﻟﺒﺴﻤﻠﺔ‪ِ،‬‬‫اﳉﻬﺮ ِ ْ َ ْ َ َ‬ ‫اﻟﴫﳛﺔ ِﰲ ْ َ ْ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫َْ ِ ِ‬
‫اﻟﻜﺜﲑة ﱠ ِ َ‬ ‫اﻷﺣﺎدﻳﺚ ْ َ َ‬ ‫َ‬
‫ﺑﺨﺎﲤــﻪ ِﰲ‬ ‫ِ‬ ‫ِ‬ ‫ﺗﺼــﺪﻗﻪ ِ َ َ‬ ‫ِ‬ ‫ِ‬ ‫اﻟﻄﻮﻳــﻞ ِﰲ َ َ ﱡ‬ ‫ﻋــﲇ ﱠ ِ ِ‬ ‫ِ‬ ‫ِ‬
‫وﺣــﺪﻳﺚ َ ﱟ‬ ‫َ َ‬
‫ــﻞ ْاﻟﻌ ْﻠ ِ‬ ‫ِ‬ ‫ﺑﺎﺗ َﻔــﺎق َأ ْﻫ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ــﻢ ‪،‬‬ ‫ــﻮع ﱢ‬ ‫ﻣﻮ ُﺿ ٌ‬ ‫ــﻪ َ ْ‬ ‫ــﻼة ‪َ ،‬ﻓﺈ ﱠﻧ ُ‬ ‫اﻟ ﱠﺼ َ‬
 ‫‪٥٤‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﺘﻔﺴﲑ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‬

‫وﻟﻜﻞ َ ٍ ٍ‬ ‫ِ‬ ‫روي ِﰲ َ ِ ِ‬ ‫َ ِ ُْ‬

‫ﻗﻮم َﻫﺎد ‪ َ ‬ﱠ ُ‬
‫أﻧـﻪ‬ ‫ﻗﻮﻟﻪ ‪ ُ َ  :‬ﱢ ْ‬ ‫ْ‬ ‫وﻣﺜﻞ َﻣﺎ ُ ِ َ‬
‫ﻋﲇ ‪.‬‬ ‫ِ‬ ‫أذن َ ِ َ ٌ‬
‫واﻋﻴﺔ ‪ُ ُ ُ ‬‬ ‫ِ‬
‫وﺗﻌﻴﻬﺎ ُ ُ ٌ‬ ‫ِ‬
‫أذﻧﻚ َﻳﺎ َ ﱞ‬ ‫ﻋﲇ ‪َ َ َ َ ‬‬
‫َ ﱞ‬

‫ﻓﹶﺼ‪‬ﻞﹲ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫وأﻣﺎ اﻟﻨﱠﻮع ﱠ ِ ِ‬
‫اﻻﺧـﺘﻼف ‪،‬‬ ‫َﺪي ْ َ‬ ‫ﻣﺴـﺘﻨ َ ْ‬‫ﻣـﻦ ُ ْ َ‬ ‫اﻟﺜﺎﲏ ْ‬ ‫ََﱠ ْ ُ‬
‫ﺑﺎﻻﺳﺘﺪﻻل َﻻ ِﺑﺎﻟﻨ ْ ِ‬ ‫ﻳﻌﻠﻢ ِ ِ ِ ْ َ ِ‬
‫ﻓﻬﺬا َ ْ َ ُ‬
‫أﻛﺜـﺮ‬ ‫ﱠﻘﻞ‪َ َ َ ،‬‬ ‫ْ‬ ‫وﻫ َﻮ َﻣﺎ ُ ْ َ ُ‬ ‫َ ُ‬
‫ﺗﻔ ِﺴ ِ‬
‫ــﲑ‬ ‫ــﺪ َ ْ‬ ‫ــﺪﺛﺘﺎ َﺑ ْﻌ َ‬‫ــﲔ َﺣ َ َ َ‬ ‫ﺟﻬﺘَ ْ ِ‬ ‫ــﻦ ِ َ‬
‫اﳋ َﻄ ُ ِ‬
‫ــﺄ ﻣ ْ‬
‫ِ ِ‬
‫َﻣــﺎ ﻓﻴــﻪ ْ َ‬
‫ــﺎن ‪َ ،‬ﻓ ِ ﱠ‬ ‫ــﺎﺑﻌﻴﻬﻢ ِ ِﺑﺈﺣﺴ ِ‬ ‫ِ‬ ‫ــﺤﺎﺑﺔ َواﻟﺘﱠ ِ ِ َ‬ ‫اﻟﺼ ِ‬
‫ــﺈن‬ ‫ــﺎﺑﻌﲔ َو َﺗ ِ ِ ْ ْ َ‬ ‫ﱠ َ َ‬
‫ﴏًﻓﺎ ‪َ ،‬ﻻ‬ ‫ِ‬ ‫ِ‬ ‫ﻛﻼم َ ُ َ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻫﺆﻻء ْ‬ ‫ﻓﻴﻬﺎ َ َ ُ‬ ‫ﻳﺬﻛﺮ َ‬ ‫اﻟﺘﻔﺎﺳﲑ ﱠاﻟﺘﻲ ُ ْ َ ُ‬ ‫ﱠَ َ‬
‫ﻣﺜـﻞ‪:‬‬ ‫اﳉﻬﺘـﲔ ِ ْ َ‬
‫ﻫﺎﺗﲔ ِْ َ َ ْ ِ‬ ‫ﻣﻦ َ َ ْ ِ‬ ‫ﳾء ْ‬
‫ﻳﻮﺟﺪ ِﻓﻴﻬﺎ َ ِ‬
‫ﻳﻜﺎد ُ َ ُ َ ْ ٌ‬ ‫َ َ ُ‬
‫وﻋﺒـﺪ ْ ِ‬ ‫ووﻛﻴﻊ ‪ِ َ ،‬‬ ‫ِ‬ ‫ﻋﺒﺪ ﱠ ِ‬ ‫َْ ِ ِ ِ‬
‫ﺑـﻦ ﲪﻴـﺪ ‪،‬‬ ‫اﻟﺮزاق ‪ْ َ ٍ َ َ ،‬‬ ‫ﺗﻔﺴﲑ َ ْ ﱠ‬
‫وﻣﺜـﻞ َ ْ ِ ِ‬
‫ﺗﻔﺴـﲑ‬ ‫إﺑﺮاﻫﻴﻢ دﺣﻴﻢ ‪َ ْ ِ َ ،‬‬ ‫ِ‬
‫ﺑﻦ ْ َ َ‬ ‫اﻟﺮﲪﻦ ْ ِ‬
‫وﻋﺒﺪ ﱠ ْ َ ِ‬ ‫َ ِ‬
‫َ ْ‬
‫ﺑـﻦ‬‫ﺑﻦ راﻫﻮﻳـﻪ ‪ ،‬وﺑﻘـﻲ ْ ِ‬ ‫وإﺳﺤﺎق ْ ِ‬ ‫أﲪﺪ ‪َ َ ْ ِ َ ،‬‬ ‫َِْ ِ‬
‫اﻹﻣﺎم َ ْ َ‬
‫ﺑﻦ ﻋﻴﻴﻨـﺔ ‪،‬‬ ‫وﺳﻔﻴﺎن ْ ِ‬
‫ْﺬر ‪َ َ ْ ُ َ ،‬‬ ‫ﺑﻦ ُاﳌﻨ ِ ِ‬ ‫ﺑﻜﺮ ْ ِ‬ ‫وأﰊ َ ْ ِ‬ ‫ﳐﻠﺪ ‪ِ َ َ ،‬‬
‫ﻣﺘﻮﻥ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫‪٥٥‬‬

‫وأﰊ‬ ‫ــﺎﺗﻢ ‪ِ َ َ ،‬‬ ‫ــﻦ َ ِأﰊ َﺣ ِ ٍ‬ ‫ــﺮ ‪َ ،‬وا ْﺑ ِ‬ ‫ﺟﺮﻳ ٍ‬ ‫ــﻦ َ ِ‬ ‫ــﻨﻴﺪ ‪َ ،‬وا ْﺑ ِ‬ ‫وﺳ ِ ٍ‬
‫َ َ‬
‫ِ‬ ‫ٍ‬ ‫ِ‬
‫واﺑـﻦ‬ ‫ﺑـﻦ ﻣﺎﺟـﻪ ‪ِ ْ َ ،‬‬ ‫ﻋﺒـﺪ اﷲ ْ ِ‬ ‫وأﰊ َ ْ‬ ‫اﻷﺷﺞ ‪ِ َ َ ،‬‬ ‫َﺳﻌﻴﺪ ْ َ َ ﱢ‬
‫ِ‬
‫ﺛــﻢ‬ ‫ﻣﻌــﺎﲏ ُ ﱠ‬‫اﻋﺘﻘــﺪوا َ َ َ‬ ‫ﻗــﻮم ْ َ َ ُ‬ ‫إﺣــﺪاﳘﺎ َ ْ ٌ‬ ‫ﻣﺮدوﻳــﻪ ‪َ ُ َ ْ ،‬‬
‫ِ‬ ‫ِ‬ ‫ﲪﻞ َ ْ َ ِ‬ ‫ََأر ُادوا َ ْ َ‬
‫ﻗـﻮم‬‫اﻟﺜﺎﻧﻴـﺔ َ ْ ٌ‬ ‫ﻋﻠﻴﻬﺎ ‪ ،‬و ﱠ َ ُ‬ ‫اﻟﻘﺮآن َ َ ْ َ‬ ‫أﻟﻔﺎظ ْ ُ ْ‬
‫ـــﺮآن ِﺑﻤﺠ ِ‬
‫أن ُ ِﻳﺮﻳ َ ُ‬
‫ـــﺪه‬ ‫ـــﻮغ َ ْ‬
‫ـــﺮد َﻣـــﺎ ُﻳ َﺴ ﱢ ُ‬ ‫ﻓﴪوا ْاﻟ ُﻘ ْ َ ُ َ ﱠ‬ ‫َﱠُ‬
‫ﺑﻠﻐﺔ ْ ِ ِ‬ ‫ﻛﺎن ِﻣﻦ اﻟﻨ ِ ِ َ ِ‬ ‫ِ ََ ِِ‬
‫ﻣﻦ‬ ‫اﻟﻌﺮب ‪ْ ،‬‬ ‫ﱠﺎﻃﻘﲔ ِ ُ َ َ َ‬ ‫ﻣﻦ َ َ ْ‬ ‫ﺑﻜﻼﻣﻪ َ ْ‬
‫َــﺰ ِل َ َ ِ‬
‫ﻋﻠﻴــﻪ‬ ‫واﳌﻨ ﱠ‬ ‫ﻜﻠﻢ ِ ْ ُ ِ‬
‫ﺑــﺎﻟﻘﺮآن َ ُ‬ ‫ﻧﻈــﺮ َإﱃ ُاﳌـــَﺘ َ ﱢ ِ‬ ‫ﻏــﲑ َ َ ٍ‬ ‫َ ِْ‬
‫ْ‬ ‫ْ‬
‫واﳌﺨﺎﻃﺐ ِ ِﺑﻪ ‪.‬‬
‫َ ُ َ َ ِ‬
‫ﻏـﲑ‬ ‫ﻣـﻦ َ ْ ِ‬ ‫اﻟـﺬي َ ِ‬ ‫راﻋﻮا َاﳌﻌﻨَـﻰ ﱠ ِ‬ ‫ﻓـ ْ َ ﱠ ُ َ‬
‫رأوه ْ‬ ‫َ ُْ‬ ‫ﺎﻷوﻟﻮن َ َ ْ ْ‬
‫اﻟﻘـﺮآن ِﻣـﻦ ﱠ َ َ ِ‬ ‫أﻟﻔـﺎظ ْ ُ ِ‬ ‫ِ‬ ‫َ ٍَ‬
‫اﻟﺪﻻﻟـﺔ‬ ‫ْ‬ ‫ﺗﺴﺘﺤﻘﻪ َ ْ َ ُ ْ‬ ‫ﻧﻈﺮ َإﱃ َﻣﺎ َ ْ َ ﱡ ُ‬
‫وﻣـﺎ‬ ‫ﳎـﺮد ﱠ ْ ِ‬ ‫واﻟﺒﻴﺎن ‪ ،‬و ْ َ ُ َ‬ ‫ْ ِ‬
‫اﻟﻠﻔـﻆ َ َ‬ ‫راﻋـﻮا ُ َ ﱠ َ‬ ‫اﻵﺧـﺮون َ َ ْ‬ ‫َ ََ‬
‫ﻏـﲑ َ َ ٍ‬ ‫ﻣـﻦ َ ْ ِ‬ ‫ِ‬ ‫ِ‬ ‫أن ُ ِ َ‬ ‫ِ‬
‫ﻧﻈـﺮ‬ ‫اﻟﻌﺮﰊ ‪ْ ،‬‬ ‫ﻳﺮﻳﺪ ِﺑﻪ ْ َ َ ِ ﱡ‬ ‫ْﺪﻫﻢ َ ْ‬‫ﳚﻮز ﻋﻨ َ ُ ْ‬ ‫َُ ُ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﺛـﻢ‬ ‫اﻟﻜـﻼم ‪ ُ ،‬ﱠ‬ ‫وﻟﺴﻴﺎق ْ َ َ ِ‬ ‫ﻟﻠﻤﺘﻜﻠﻢ ِﺑﻪ َ َ‬ ‫ﻳﺼﻠﺢ ْ ُ َ َ ﱢ ِ‬ ‫َإﱃ َﻣﺎ َ ْ ُ ُ‬
‫اﻟﻠﻔﻆ ِ َ ِ َ‬ ‫اﺣﺘﲈل ﱠ ْ ِ‬ ‫ﻳﻐﻠﻄﻮن ِﰲ ْ ِ ِ‬ ‫ﻛﺜﲑا َﻣﺎ َ ْ َ ُ َ‬ ‫َُ ِ ِ‬
‫ﻟﺬﻟﻚ‬ ‫َ‬ ‫ﻫﺆﻻء َ ً‬ ‫َ‬
 ‫‪٥٦‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﺘﻔﺴﲑ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﻳﻐﻠﻂ ِﰲ َ ِ َ ِ‬ ‫َاﳌﻌﻨَﻰ ِﰲ ﱡ َ ِ‬
‫ﻗﺒﻠﻬﻢ ‪،‬‬ ‫اﻟﺬﻳﻦ َ ْ َ ُ ْ‬ ‫ذﻟﻚ ﱠ َ‬ ‫ﻛﲈ َ ْ َ ُ‬ ‫اﻟﻠﻐﺔ َ َ‬ ‫ْ‬
‫ﻳﻐﻠﻄــﻮن ِﰲ ِﺻــﺤﺔِ‬ ‫ﻛﺜــﲑا َﻣــﺎ َ ْ َ ُ َ‬ ‫ِ‬ ‫ِ‬
‫أن ْ َ ﱠ َ‬ ‫ﻛــﲈ َ ﱠ‬
‫ﱠ‬ ‫اﻷوﻟــﲔ َ ً‬ ‫َ َ‬
‫ــﻂ ِﰲ‬ ‫ﻳﻐ َﻠ ُ‬ ‫ــﺮآن ‪َ ،‬ﻛ َــﲈ َ ْ‬ ‫ــﻪ ْاﻟ ُﻘ ْ َ‬‫ــﺬي َﻓﴪوا ِﺑ ِ‬ ‫َاﳌﻌﻨَــﻰ ا ﱠﻟ ِ‬
‫ﱠُ‬ ‫ْ‬
‫ِ‬
‫ﻧﻈــﺮ ْ َ ﱠ َ‬ ‫ذﻟــﻚ اﻵﺧــﺮون ‪ْ ِ َ ،‬‬ ‫َِ َ‬
‫اﻷوﻟــﲔ َإﱃ‬ ‫ﻛــﺎن َ َ ُ‬ ‫وإن َ َ‬
‫اﻟﻠﻔﻆ َ ْ َ ُ‬ ‫وﻧﻈﺮ اﻵﺧﺮﻳﻦ َإﱃ ﱠ ْ ِ‬ ‫اﳌﻌﻨَﻰ َ ْ َ َ‬
‫أﺳﺒﻖ ‪.‬‬ ‫أﺳﺒﻖ ‪ُ َ َ َ ،‬‬ ‫َْ‬
‫ﻟﻔﻆ ْ ُ ِ‬ ‫ﻷوﻟﻮن ِﺻﻨ َ ِ‬ ‫َوا ْ َ ﱠ ُ َ‬
‫اﻟﻘـﺮآن‬ ‫ﻳﺴﻠﺒﻮن َ ْ َ ْ‬ ‫ﺗﺎرة َ ْ ُ ُ َ‬ ‫ْﻔﺎن ‪ً َ َ :‬‬
‫وأرﻳﺪ ِ ِﺑﻪ ‪ِ ً َ ،‬‬ ‫ﻋﻠﻴﻪ َ ُ ِ َ‬ ‫دل َ َ ِ‬
‫ﻋـﲆ َﻣـﺎ َﱂ ْ‬ ‫ﳛﻤﻠﻮﻧﻪ َ َ‬‫وﺗﺎرة َ ْ ُ َ ُ‬ ‫َ َ‬ ‫َﻣﺎ َ ﱠ ْ‬
‫ــﺪ‬ ‫ــﺮﻳﻦ َﻗ ْ‬ ‫ــﻼ ْاﻷَ ْﻣ َ ْ ِ‬ ‫وﰲ َﻛ َ‬ ‫ِ‬
‫ــﺮد ِﺑــﻪ ‪ِ َ ،‬‬ ‫ِ‬
‫ﻋﻠ ْﻴــﻪ َ َ‬ ‫ــﺪل َ َ‬ ‫َﻳ ُ ﱠ‬
‫وﱂ ْ ُﻳ َ ْ‬
‫ﺑﺎﻃﻼ ؛‬ ‫اﳌﻌﻨَﻰ َ ِ ً‬ ‫ﻣﻦ َ ْ‬
‫ﻗﺼﺪوا َ ْﻧﻔﻴﻪ َأو ْ َ ِ‬
‫إﺛﺒﺎﺗﻪ ْ‬ ‫َُ ْ َ ُ‬ ‫ﻳﻜﻮن َﻣﺎ َ َ ُ‬ ‫َ ُ ُ‬
‫وﻗﺪ َ ُ ُ‬
‫ﻳﻜـﻮن‬ ‫واﳌﺪﻟﻮل ‪ْ َ َ ،‬‬‫اﻟﺪﻟﻴﻞ َ َ ْ ُ ِ‬ ‫ﺧﻄﺆﻫﻢ ِﰲ ﱠ ِ ِ‬ ‫ﻓﻴﻜﻮن َ َ ُ ُ ْ‬ ‫ََ ُ ُ‬
‫اﳌﺪﻟﻮل‪.‬‬‫اﻟﺪﻟﻴﻞ َﻻ ِﰲ َ ْ ُ ِ‬ ‫ﺧﻄﺆﻫﻢ ِﰲ ﱠ ِ ِ‬ ‫ﻓﻴﻜﻮن َ َ ُ ُ ْ‬ ‫َﺣﻘﺎ َ َ ُ ُ‬
‫ِ‬ ‫ِ‬
‫وﻗﻊ ِﰲ َ ْ ِ‬
‫ﻓﺈﻧﻪ َ َ َ‬
‫وﻗﻊ‬ ‫اﻟﻘﺮآن ‪ ِ َ ،‬ﱠ ُ‬ ‫ﺗﻔﺴﲑ ْ ُ ْ‬ ‫أﻧﻪ َ َ َ‬ ‫ﻛﲈ َ ﱠ ُ‬ ‫وﻫﺬا َ َ‬ ‫َ َ َ‬
‫أﺧﻄ ُﺌــﻮا ِﰲ‬ ‫ــﺬﻳﻦ َ ْ َ‬ ‫ِ‬ ‫ِ ِ‬ ‫ﺗﻔ ِﺴ ِ‬ ‫َ ْأﻳ ًﻀــﺎ ِﰲ َ ْ‬
‫ــﲑ ا ْﳊَــﺪﻳﺚ ‪َ َ ،‬ﻓﺎ ﱠﻟ َ‬
‫أﻫﻞ ْ ِ َ ِ‬ ‫ﻣﻦ َ ْ ِ‬ ‫ﻣﺜﻞ َ ِ َ ِ‬ ‫اﻟﺪﻟﻴﻞ َ ْ ُ ِ ِ‬ ‫ِ‬
‫اﻟﺒﺪع ‪-‬‬ ‫ﻃﻮاﺋﻒ ْ‬ ‫واﳌﺪﻟﻮل ‪َ ُ ْ -‬‬ ‫ﱠ ِ َ‬
‫ﻣﺘﻮﻥ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫‪٥٧‬‬

‫ﻋﻠﻴـﻪ ْ ُ ﱠ ُ‬ ‫اﻟـﺬي َ َ ِ‬ ‫اﳊـﻖ ﱠ ِ‬ ‫َﺎﻟﻒ ْ َ ﱠ‬ ‫ﻣﺬﻫﺒﺎ ُﳜ ِ ُ‬

‫اﻷﻣـﺔ‬ ‫ْ‬ ‫اﻋﺘﻘﺪوا َ ْ َ ً‬ ‫ْ ََ ُ‬
‫ﺿﻼﻟﺔ‪َ ،‬ﻛﺴ َ ِ‬ ‫ﻋﲆ َ َ َ ٍ‬ ‫اﻟﺬﻳﻦ َﻻ َ ْ َ ِ ُ َ‬ ‫ْ ُ ِ‬
‫ﻠﻒ‬ ‫َ‬ ‫ﳚﺘﻤﻌﻮن َ َ‬ ‫اﻟﻮﺳﻂ ﱠ َ‬ ‫َ َ‬
‫َ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻋـﲆ‬ ‫ﻓﺘﺄوﻟﻮه َ َ‬ ‫اﻟﻘﺮآن َ َ ﱠ ُ ُ‬ ‫وﻋﻤﺪوا َإﱃ ْ ُ ْ‬ ‫وأﺋﻤﺘَﻬﺎ‪ُ َ َ َ ،‬‬ ‫َ‬
‫اﻷﻣﺔ َ ﱠ‬ ‫ْ ُﱠ‬
‫ﻳﺴﺘﺪﻟﻮن ِ ِ‬ ‫ِ‬ ‫ِ‬
‫وﻻ‬ ‫ﻋﲆ َ ْ َ ِ ِ ْ‬
‫ﻣﺬﻫﺒﻬﻢ َ َ‬ ‫ﺑﺂﻳﺎت َ َ‬ ‫ﺗﺎرة َ ْ َ ﱡ َ َ‬ ‫آراﺋﻬﻢ ‪ً َ َ ،‬‬ ‫َ ِ ْ‬
‫َـﺎﻟﻒ َ ْ َ َ ُ ْ‬
‫ﻣـﺬﻫﺒﻬﻢ‬ ‫ﻳﺘﺄوﻟﻮن َﻣﺎ ُﳜ ِ ُ‬ ‫وﺗﺎرة َ َ َ ﱠ ُ َ‬ ‫ﻓﻴﻬﺎ ‪ً َ َ َ ،‬‬ ‫دﻻﻟﺔ َ‬
‫َ ََ ِ‬
‫َ‬
‫ﺆﻻءِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫وﻣﻦ َﻫ ُ َ‬ ‫ﻣﻮاﺿﻌﻪ ‪ْ َ ،‬‬ ‫ﻋﻦ َ َ‬ ‫اﻟﻜﻠﻢ َ ْ‬ ‫ﳛﺮﻓﻮن ِﺑﻪ ْ َ َ‬ ‫ِ َﺑﲈ ُ َ ﱢ ُ َ‬
‫واﻟـــﺮواﻓﺾ ‪ ،‬واﳉﻬﻤﻴـــﺔ ‪،‬‬ ‫اﳋـــﻮارج ‪ َ ،‬ﱠ َ ِ ِ‬ ‫ﻓـــﺮق ْ َ َ ِ ِ‬ ‫ِ َ ُ‬
‫ِ‬ ‫واﻟﻘﺪرﻳﺔ ‪ِ َ ِ ُ ،‬‬ ‫ِ‬ ‫ُ َِ َِ‬
‫واﳌﺮﺟﺌﺔ ‪ْ ِ ْ َ َ ،‬‬
‫وﻏﲑﻫﻢ ‪.‬‬ ‫واﳌﻌﺘﺰﻟﺔ ‪ ِ َ َ ْ َ ،‬ﱠ َ ْ‬ ‫َ ْ‬
‫ِ‬ ‫ِ‬
‫ﱠﺎس‬‫أﻋﻈﻢ اﻟﻨ ِ‬ ‫ﻣﻦ َ ْ َ ِ‬ ‫ﻓﺈﳖﻢ ْ‬ ‫ﻣﺜﻼ ‪ ِ َ ،‬ﱠ ُ ْ‬ ‫ﻛﺎﳌﻌﺘﺰﻟﺔ َ َ ً‬ ‫وﻫﺬا َ ُ ْ َ ِ َ‬ ‫َ َ َ‬
‫ﻋﲆ ُأ ُ ِ‬ ‫ِ‬ ‫ﻛﻼﻣﺎ َ ِ َ ً‬
‫ﺻﻮل‬ ‫ﺗﻔﺎﺳﲑ َ َ‬‫وﻗﺪ َﺻﻨ ُﱠﻔﻮا َ َ َ‬ ‫وﺟﺪاﻻ‪ْ َ َ ،‬‬ ‫ََ ً‬
‫ﺗﻔﺴﲑ َ ِ‬ ‫ﻣﺬﻫﺒﻬﻢ ؛ ِ ْ ِ ِ‬
‫ﺑـﻦ ﻛﻴﺴـﺎن‬ ‫اﻟـﺮﲪﻦ ْ ِ‬ ‫ﻋﺒـﺪ ﱠ ْ َ ِ‬ ‫ﻣﺜﻞ َ ْ ِ ْ‬ ‫َ ْ َِِ ْ‬
‫ﻋﻠﻴـﺔ ‪،‬‬ ‫ﺑـﻦ ُ َ ﱠ َ‬ ‫إﺳـﲈﻋﻴﻞ ْ ِ‬ ‫ﺑـﻦ ْ َ ِ َ‬ ‫إﺑـﺮاﻫﻴﻢ ْ ِ‬
‫ﺷﻴﺦ ْ َ َ‬
‫ِ‬ ‫اﻷﺻﻢ َ ْ ِ‬ ‫َْ َ ﱢ‬
‫ــﺎب َ ِأﰊ‬ ‫وﻣﺜـﻞ ِﻛﺘَ ِ‬ ‫اﻟﺸـﺎﻓﻌﻲ ‪ِ ْ ِ َ ،‬‬ ‫ﱠ‬
‫َـﺎﻇﺮ ﱠ ِ ِ‬ ‫ِ‬
‫ﻛـﺎن ُﻳﻨ ُ‬ ‫اﻟـﺬي َ َ‬ ‫ﱠ ِ‬
‫ﻋﺒــﺪ‬‫ــﺎﴈ َ ِ‬ ‫ــﲑ ِ ْﻟﻠ َﻘ ِ‬ ‫اﻟﻜﺒِ ِ‬ ‫ــﲑ ْ َ‬ ‫واﻟﺘﻔ ِﺴ ِ‬ ‫ــﲇ اﳉﺒــﺎﺋﻲ َ ﱠ ْ‬ ‫ِ‬
‫ْ‬ ‫َﻋ ﱟ‬
 ‫‪٥٨‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﺘﻔﺴﲑ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﻋﻴﺴــﻰ‬ ‫وﻟﻌــﲇ ِ ِ‬ ‫ِ ِ‬ ‫ﺑــﻦ َ ْ َ‬ ‫اﳉﺒــﺎر ْ ِ‬ ‫َْ ﱠ ِ‬

‫ﺑــﻦ َ‬ ‫أﲪــﺪ اﳍﻤــﺪاﲏ َ َ ﱢ ْ‬
‫ــﻢ اﻟــﺰﳐﴩي‬ ‫اﻟﻘﺎ ِﺳ ِ‬ ‫ﻷﰊ ْ َ‬ ‫ــﺎف ِ َ ِ‬ ‫واﻟﻜ ﱠﺸ ِ‬ ‫ــﺎﲏ ‪َ ْ َ ،‬‬ ‫ِ‬
‫اﻟﺮ ﱠﻣ ﱢ‬ ‫ﱡ‬
‫ِ‬ ‫ِ‬
‫ﻣﺬاﻫﺐ ُ ْ َ َ‬ ‫ِ‬ ‫َ‬ ‫ِ‬ ‫َََُ‬
‫اﳌﻌﺘﺰﻟﺔ ‪.‬‬ ‫اﻋﺘﻘﺪوا َ َ َ‬ ‫وأﻣﺜﺎﳍﻢ ْ َ َ ُ‬ ‫ﻓﻬﺆﻻء َ ْ َ ُ ُ ْ‬
‫ـــﻢ ‪:‬‬ ‫ﲬ َﺴ ٌ‬ ‫ِ‬
‫اﳌﻌﺘﺰ َﻟـــﺔ َ ْ‬ ‫ـــﻮل ُ ْ َ ِ‬ ‫وأ ُﺻ ُ‬ ‫َُ‬
‫ـــﻤﻮﳖﺎ ُﻫ ْ‬ ‫ـــﺔ ‪ُ ،‬ﻳ َﺴ ﱡ َ َ‬
‫ْـﺰﻟﺘﲔ َ ِ ْ َ ُ‬
‫وإﻧﻔـﺎذ‬ ‫ﺑـﲔ َاﳌﻨ ِ َ َ ْ ِ‬ ‫واﳌﻨ ِ َ ُ‬
‫ْﺰﻟـﺔ َ ْ َ‬ ‫اﻟﻌﺪل َ َ‬ ‫اﻟﺘﻮﺣﻴﺪ َو ْ َ ْ ُ‬ ‫ﱠْ ِ ُ‬
‫ﻋـﻦ ُاﳌﻨ َ ِ‬ ‫ِ‬ ‫ْ ِ ِ‬
‫ْﻜـﺮ ‪،‬‬ ‫ﱠﻬـﻲ َ ْ‬ ‫ﺑـﺎﳌﻌﺮوف َواﻟﻨ ْ ُ‬ ‫واﻷﻣﺮ ِ َ ْ ُ‬ ‫اﻟﻮﻋﻴﺪ َ ْ َ ْ ُ‬ ‫َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﺗﻮﺣﻴﺪ اﳉﻬﻤﻴﺔ ﱠاﻟﺬي َ ْ ُ ُ ُ‬
‫ﻣﻀـﻤﻮﻧﻪ‬ ‫ﻫﻮ َ ْ ُ‬ ‫وﺗﻮﺣﻴﺪﻫﻢ ُ َ‬‫َْ ُ ُ ْ‬
‫إن اﷲَ َﻻ‬ ‫ــﺎﻟﻮا ‪ :‬ﱠ‬ ‫ــﻚ ‪َ ،‬ﻗ ُ‬ ‫ِ‬
‫ــﲑ َذﻟ َ‬ ‫ِ‬ ‫ــﻲ اﻟ ﱢﺼ َ‬
‫ــﻔﺎت َو َﻏ ْ ُ‬ ‫َﻧ ْﻔ ُ‬
‫ــﻮق‬ ‫ــﻴﺲ َﻓ ْ َ‬ ‫ــﻪ َﻟ ْ َ‬ ‫وإ ﱠﻧ ُ‬ ‫ــﻮق ‪ِ َ ،‬‬ ‫ــﺮآن َﳐ ْ ُﻠ ٌ‬ ‫وإن ْاﻟ ُﻘ ْ َ‬ ‫ــﺮى ‪ ِ َ ،‬ﱠ‬ ‫ُﻳ َ‬
‫ِ ِ‬
‫ﺣﻴـﺎة‬
‫وﻻ َ َ ٌ‬ ‫ﻗﺪرة َ َ‬ ‫وﻻ ُ ْ َ ٌ‬ ‫ﻋﻠﻢ َ َ‬ ‫ﻳﻘﻮم ِﺑﻪ ْ ٌ‬ ‫وإﻧﻪ َﻻ َ ُ ُ‬ ‫اﻟﻌﺎﱂ ‪ ِ َ ،‬ﱠ ُ‬ ‫ْ َ َِ‬
‫وﻻ‬ ‫وﻻ َ ِ َ ٌ‬
‫ﻣﺸــﻴﺌﺔ َ َ‬ ‫ﻛــﻼم َ َ‬‫وﻻ َ َ ٌ‬ ‫ﺑﴫ َ َ‬ ‫وﻻ َ َ ٌ‬ ‫ﺳــﻤﻊ َ َ‬ ‫وﻻ َ ْ ٌ‬ ‫ََ‬
‫ﻣﻀﻤﻮﻧﻪِ‬
‫ﻓﻤﻦ ْ ِ‬ ‫ﻋﺪﳍﻢ َ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ ٌَ‬
‫وأﻣﺎ َ ْ ُ ُ ْ ْ َ ُ‬ ‫اﻟﺼﻔﺎت ‪ َ َ .‬ﱠ‬ ‫ﻣﻦ ﱢ َ‬ ‫ﺻﻔﺔ ْ‬
‫َـﺎت َ َ‬ ‫اﻟﻜﺎﺋﻨ ِ‬ ‫ﲨﻴـﻊ ْ َ ِ‬ ‫أن اﷲَ َﱂ َ ْ ِ‬ ‫َﱠ‬
‫ﻛﻠﻬـﺎ‬ ‫ﺧﻠﻘﻬـﺎ ُ ﱠ َ‬ ‫وﻻ َ َ َ َ‬ ‫ﻳﺸـﺄ َ َ‬ ‫َْ‬
‫أن َ ْ َ َ‬ ‫ْﺪﻫﻢ َ ﱠ‬ ‫ِ‬ ‫ِ‬ ‫ََ‬
‫أﻓﻌـﺎل‬ ‫ﻛﻠﻬﺎ ‪ْ َ ،‬ﺑﻞ ﻋﻨ َ ُ ْ‬ ‫ﻋﻠﻴﻬﺎ ُ ﱢ َ‬ ‫ﻗﺎدر َ َ ْ َ‬ ‫ﻫﻮ َ ٌ‬ ‫وﻻ ُ َ‬
‫ﻣﺘﻮﻥ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫‪٥٩‬‬

‫ﺧﲑﻫـﺎ َ َ‬ ‫ِْ ِ‬
‫وﱂ ْ‬ ‫ﴍ َﻫــﺎ َ َ‬ ‫وﻻ َ ﱠ‬ ‫ْﻠﻘ َﻬــﺎ اﷲُ ‪َ ،‬ﻻ َ ْ َ َ‬ ‫اﻟﻌﺒـﺎد َﱂ ْ َﳜ ُ ْ‬ ‫َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ذﻟـﻚ َ ﱠ ُ‬
‫ﻓﺈﻧـﻪ‬ ‫ﺳـﻮى َ َ‬ ‫وﻣـﺎ َ‬ ‫ﴍﻋﺎ ‪َ َ ،‬‬ ‫أﻣﺮ ِﺑﻪ َ ْ ً‬ ‫ﻳﺮد ﱠإﻻ َﻣﺎ َ َ َ‬ ‫ُِ ْ‬
‫ــﻚ‬ ‫ــﲆ َذﻟِ َ‬ ‫ــﻢ َﻋ َ‬ ‫واﻓﻘ ُﻬ ْ‬ ‫ــﺪ َ َ َ‬ ‫ــﻴﺌﺘﻪ ‪َ ،‬و َﻗ ْ‬ ‫ــﲑ ﻣ ِﺸ َ ِ ِ‬
‫ــﻮن ﺑِ َﻐ ْ ِ َ‬ ‫َﻳ ُﻜ ُ‬
‫ﺟﻌ َﻔ ٍ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ــﺮ اﻟﻄــﻮﳼ‬ ‫وأﰊ َ ْ‬ ‫ﻛﺎﳌﻔﻴــﺪ َ َ ِ‬ ‫ــﻴﻌﺔ َ ُ‬ ‫ــﺄﺧﺮو اﻟ ﱢﺸ َ‬ ‫ُﻣ َﺘ َ ﱢ ُ‬
‫ــﲆ ﻫ ِ ِ‬ ‫ــﺬا َ ْ ِ‬ ‫ــﺮ َﻫ َ‬ ‫ﺟﻌ َﻔ ٍ‬ ‫ــﺎﳍﲈ ‪ِ َ ِ َ ،‬‬ ‫َ ِ‬
‫ــﺬه‬ ‫ــﲑ َﻋ َ َ‬ ‫ﺗﻔﺴ ٌ‬ ‫وﻷﰊ َ ْ‬ ‫وأﻣﺜَ َ‬ ‫َ ْ‬
‫اﻹﻣﺎﻣﻴــﺔِ‬ ‫ــﻮل ْ ِ ِ‬ ‫ــﻚ َﻗ ْ ُ‬ ‫ِ‬
‫ــﻢ َإﱃ َذﻟ َ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫َ ﱠ‬ ‫ــﻦ ُﻳ َﻀ ﱡ‬ ‫اﻟﻄﺮﻳ َﻘــﺔ ‪َ ،‬ﻟﻜ ْ‬ ‫ﱠ‬
‫ِ‬ ‫ــﺔ ؛ َﻓ ِ ﱠ‬ ‫ِْ‬
‫ــﻦ‬ ‫ــﻴﻬﻢ َﻣ ْ‬‫ــﻴﺲ ﻓ ِ ْ‬ ‫ــﺔ َﻟ ْ َ‬ ‫اﳌﻌﺘﺰ َﻟ َ‬ ‫ــﺈن ُ ْ َ ِ‬ ‫ﻋﴩ ﱠﻳ َ‬ ‫َـﻲ َ َ ِ‬ ‫اﻻﺛﻨ ْ‬
‫ــﺮ‬ ‫ــﺔ َ ِأﰊ َﺑ ْﻜ ٍ‬ ‫ﺧﻼ َﻓ َ‬ ‫ــﺮ ِ َ‬ ‫ِ‬
‫ــﻦ ُﻳﻨْﻜ ُ‬ ‫وﻻ َﻣ ْ‬ ‫ــﺬﻟﻚ ‪َ َ ،‬‬ ‫ــﻮل ﺑِ َ ِ َ‬ ‫َﻳ ُﻘ ُ‬
‫وﻋﲇ ‪.‬‬ ‫وﻋﻤﺮ ُ ْ َ ِ‬
‫وﻋﺜﲈن َ َ ﱟ‬ ‫َ ُ ََ َ َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫اﳋــﻮارج‪ُ َ ْ :‬‬
‫إﻧﻔــﺎذ‬ ‫ــﻊ ْ َ َ ِ‬ ‫اﳌﻌﺘﺰﻟــﺔ َﻣ َ‬ ‫أﺻــﻮل ُ ْ َ َ‬ ‫ــﻦ ُ ُ‬ ‫َوﻣ ْ‬
‫ــﻞ‬ ‫ــﻞ ِﰲ َأ ْﻫ ِ‬ ‫وأن اﷲَ َﻻ َ ْﻳﻘﺒَ ُ‬ ‫ــﺮة ‪ َ َ ،‬ﱠ‬ ‫ــﺪ ِﰲ ْاﻵ ِﺧ ِ‬ ‫اﻟﻮﻋﻴ ِ‬ ‫ْ ِ‬
‫َ‬ ‫َ‬
‫ﻣﻦ اﻟﻨ ِﱠﺎر ‪.‬‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫أﺣﺪا ْ‬ ‫ْﻬﻢ َ َ ً‬ ‫ْﺮج ﻣﻨ ُ ْ‬ ‫وﻻ ُﳜ ِ ُ‬ ‫ﺷﻔﺎﻋﺔ َ َ‬ ‫اﻟﻜﺒﺎﺋﺮ َ َ َ ً‬ ‫ْ ََ ِ‬
‫ﻃﻮاﺋﻒ ِﻣﻦ ُ ِ َ ِ‬ ‫ِ‬
‫اﳌﺮﺟﺌـﺔ‬ ‫ﻋﻠﻴﻬﻢ َ َ ُ ْ ْ‬ ‫رد َ َ ْ ِ ْ‬ ‫ﻗﺪ َ ﱠ‬ ‫أﻧﻪ َ ْ‬ ‫رﻳﺐ َ ﱠ ُ‬‫وﻻ َ ْ َ‬ ‫ََ‬
‫ِ‬
‫ﺎرة‬
‫ﻓﺄﺣﺴﻨُﻮا َﺗـ َ ً‬ ‫وأﺗﺒﺎﻋﻬﻢ ؛ َ َ ْ َ‬ ‫واﻟﻜﺮاﻣﻴﺔ واﻟﻜﻼﺑﻴﺔ َ َ ْ َ ِ ْ‬
 ‫‪٦٠‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﺘﻔﺴﲑ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﻧﻘـﻴﺾ‬ ‫ﻃﺮﰲ َ ِ ٍ‬ ‫ﺻﺎروا ِﰲ َ َ َ ْ‬ ‫ﺣﺘﻰ َ ُ‬ ‫أﺧﺮى ‪ َ ،‬ﱠ‬ ‫وأﺳﺎءوا ُ ْ َ‬ ‫َََ ُ‬

‫أن‬ ‫واﳌﻘﺼـﻮد َ ﱠ‬
‫اﳌﻮﺿﻊ ‪ُ ُ ْ َ َ .‬‬ ‫ﻫﺬا َ ْ ِ ِ‬ ‫ﻏﲑ َ َ‬ ‫ﺑﺴﻂ ِﰲ َ ْ ِ‬ ‫ﻗﺪ ُ ِ َ‬ ‫ﻛﲈ َ ْ‬ ‫ََ‬
‫ﲪ ُﻠــﻮا َ ْأﻟ َﻔ َ‬ ‫ــﺪوا َ ْ‬ ‫ِ‬ ‫ــﻞ َﻫ ُ َ‬ ‫ِﻣﺜْ َ‬
‫ــﺎظ‬ ‫ــﻢ َ َ‬ ‫رأ ًﻳــﺎ ‪ُ ،‬ﺛ ﱠ‬ ‫اﻋﺘَ َﻘ ُ‬ ‫ــﺆﻻء ْ‬
‫اﻟﺼـﺤﺎﺑِﺔ‬
‫ﻣـﻦ ﱠ َ َ‬ ‫ﺳـﻠﻒ ْ‬
‫وﻟﻴﺲ َﳍـﻢ َ ٌ ِ‬
‫ﻋﻠﻴﻪ ‪َ ْ ُ َ ْ َ َ ،‬‬
‫اﻟﻘﺮآن َ َ ِ‬
‫ْ‬
‫ُْ ِ‬
‫ْ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫اﳌﺴﻠﻤﲔ ‪،‬‬ ‫أﺋﻤﺔ ُ ْ َ‬ ‫ﻣﻦ َ ﱠ‬ ‫وﻻ ْ‬ ‫ﺑﺈﺣﺴﺎن ‪َ َ ،‬‬ ‫ﳍﻢ ِ ِ ْ َ‬ ‫واﻟﺘﺎﺑﻌﲔ َ ُ ْ‬ ‫َ ﱠ ِ َ‬
‫ﻣـﻦ َ ْ ِ ٍ‬
‫ﺗﻔﺴـﲑ‬ ‫وﻣـﺎ ْ‬
‫ِ‬
‫ﺗﻔﺴـﲑﻫﻢ ‪َ َ ،‬‬
‫ِ ِ‬
‫وﻻ ِﰲ َ ْ ِ ْ‬ ‫رأﳞﻢ َ َ‬ ‫َﻻ ِﰲ َ ْ ِ ِ ْ‬
‫وﺑﻄﻼﻧـﻪ ْ ِ‬ ‫ﺗﻔﺎﺳـﲑﻫﻢ ْ ِ َ ِ‬ ‫ِ ِ‬ ‫ِ‬
‫ﻣـﻦ‬‫ﻳﻈﻬـﺮ ْ‬ ‫اﻟﺒﺎﻃﻠـﺔ ﱠإﻻ َ ُ ْ َ ُ ُ َ َ ُ‬ ‫ﻣﻦ َ َ ِ ْ َ‬ ‫ْ‬
‫ــﲔ ‪َ :‬ﺗ ً ِ‬ ‫وذﻟِ َ ِ‬ ‫ــﻮه َﻛﺜِ ٍ‬ ‫وﺟ ٍ‬
‫ــﻦ‬
‫ــﺎرة ﻣ ْ‬ ‫َ‬ ‫ﺟﻬﺘَ ْ ِ‬ ‫ــﻦ ِ َ‬ ‫ــﻚ ﻣ ْ‬ ‫ــﲑة ‪َ َ ،‬‬ ‫َ‬ ‫ُ ُ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِْْ ِ‬
‫ﺑﻔﺴـﺎد َﻣـﺎ‬ ‫اﻟﻌﻠﻢ ِ َ َ‬ ‫ﻣﻦ ْ ْ ِ‬ ‫وﺗﺎرة ْ‬ ‫ﻗﻮﳍﻢ ‪ً َ َ َ ،‬‬ ‫ﺑﻔﺴﺎد َ ْ ْ‬ ‫اﻟﻌﻠﻢ ِ َ َ‬
‫ــﻮﳍﻢ ‪َْ ،‬أو‬ ‫ِ‬ ‫ــﺮآن ‪ ،‬إ ﱠﻣــﺎ َدﻟِ ً‬ ‫َﻓﴪوا ِﺑ ِ‬
‫ــﲆ َﻗ ْ ْ‬ ‫ــﻴﻼ َﻋ َ‬ ‫ــﻪ ْاﻟ ُﻘ ْ َ‬ ‫ﱠُ‬
‫ﳍﻢ ‪.‬‬ ‫ِ‬
‫اﳌﻌﺎرض َ ُ ْ‬ ‫ِ‬ ‫ﻋﲆ ُ َ‬ ‫ﺟﻮاﺑﺎ َ َ‬ ‫َ َ ً‬
‫ِ‬ ‫ِ‬
‫اﻟﻌﺒﺎرة َ‬ ‫ِ‬ ‫ِ‬ ‫وﻣﻦ َ ُ َ‬ ‫ِ‬
‫ﻓﺼـﻴﺤﺎ‬ ‫ً‬ ‫ﺣﺴﻦ ْ َ َ‬ ‫ﻳﻜﻮن َ َ َ‬ ‫ﻣﻦ َ ُ ُ‬ ‫ﻫﺆﻻء َ ْ‬ ‫َ ْ‬
‫اﻟﺒــﺪع ِﰲ َ َ ِ ِ‬
‫ـــﺎس َﻻ‬ ‫وأﻛﺜــﺮ اﻟﻨﱠ ِ‬ ‫ﻛﻼﻣــﻪ ‪ُ َ ْ َ َ ،‬‬ ‫وﻳــﺪس ْ ِ َ َ‬ ‫ََ ُ ﱡ‬
‫إﻧﻪ‬ ‫اﻟﻜﺸﺎف َ ِ ِ‬ ‫ﻛﺼﺎﺣﺐ ْ َ ﱠ ِ‬ ‫ﻳﻌﻠﻤﻮن ‪ِ ِ َ َ ،‬‬ ‫ََُْ َ‬
‫ﺣﺘﻰ ﱠ ُ‬ ‫وﻧﺤﻮه‪ َ ،‬ﱠ‬ ‫َ ْ‬
‫ﻣﺘﻮﻥ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫‪٦١‬‬

‫ﻳﻌﺘﻘـﺪ ْ ِ َ ِ‬ ‫ِ‬ ‫ﺧﻠﻖ َ ِ ٍ ِ‬ ‫ﻋﲆ َ ْ ٍ‬

‫ﻣـﻦ‬
‫اﻟﺒﺎﻃـﻞ ْ‬ ‫ﳑﻦ َﻻ َ ْ َ ُ َ‬ ‫ﻛﺜﲑ ﱠ ْ‬ ‫ﻳﺮوج َ َ‬ ‫َُ ﱢ ُ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ََ ِ‬
‫ﻣـﻦ‬‫رأﻳـﺖ ْ‬ ‫وﻗﺪ َ َ ْ‬ ‫ﺷﺎء اﷲُ ‪ْ َ َ .‬‬ ‫اﻟﺒﺎﻃﻠﺔ َﻣﺎ َ َ‬ ‫ﺗﻔﺎﺳﲑﻫﻢ ْ َ َ‬ ‫ْ‬
‫ﻛﺘﺎ ِﺑ ِ‬ ‫ــﺬﻛﺮ ِﰲ ِ َ‬ ‫ِ‬ ‫ْاﻟﻌ َ ِ‬
‫ــﻪ‬ ‫ــﻦ َﻳ ْ ُ ُ‬ ‫ــﲑﻫﻢ َﻣ ْ‬‫ــﻦ َو َﻏ ْ ِ ْ‬ ‫اﳌﻔﴪﻳ َ‬ ‫ﻠـﲈء ُ َ ﱢ ِ‬ ‫ُ َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫أﺻـﻮﳍﻢ ﱠاﻟﺘـﻲ‬ ‫ﻳﻮاﻓـﻖ ُ ُ َ ُ ْ‬ ‫ﺗﻔﺴﲑﻫﻢ َﻣـﺎ ُ َ ُ‬ ‫ﻣﻦ َ ْ ِ ْ‬ ‫وﻛﻼﻣﻪ ْ‬ ‫َ ََ‬
‫ﺛـﻢ‬ ‫ﻟـﺬﻟﻚ ‪ ُ ،‬ﱠ‬ ‫ﳞﺘـﺪي ِ َ ِ َ‬ ‫وﻻ َ ِ‬
‫ﻓﺴﺎدﻫﺎ َ َ َ ْ‬ ‫ﻳﻌﺘﻘﺪ َ َ َ َ‬ ‫ﻳﻌﻠﻢ َ ْأو َ ْ َ ِ ُ‬ ‫ََْ ُ‬
‫ِ‬ ‫ﺗﻄـﺮف َ ِ‬
‫دﺧﻠـ ْﺖ‬ ‫وﺿـﻼﳍﻢ ؛ َ َ َ‬ ‫ﻫـﺆﻻء َ َ َ ْ‬ ‫ﻟﺴـﺒﺐ َ َ ﱡ ِ َ ُ‬ ‫إﻧﻪ ِ َ َ ِ‬ ‫ﱠُ‬
‫اﻟﻘﺮاﻣ َﻄ ُ‬ ‫ــﻔﺔ ُﺛــﻢ ْ َ ِ‬ ‫ــﺔ ُﺛــﻢ ْ َ َ ِ‬ ‫ــﺔ ْ ِ ِ‬ ‫ِ‬
‫ــﺔ‬ ‫اﻟﻔﻼﺳ َ ُ ﱠ َ‬ ‫اﻹﻣﺎﻣ ﱠﻴ ُ ﱠ‬ ‫اﻟﺮاﻓ َﻀ ُ َ‬ ‫ﱠ‬
‫اﻷﻣـﺮِ‬ ‫وﺗﻔـﺎﻗﻢ ْ َْ‬ ‫ذﻟﻚ ‪ََ َ َ َ ،‬‬ ‫أﺑﻠﻎ ِﻣﻦ َ َِ‬ ‫َ‬ ‫َ‬ ‫ِ‬
‫ﻫﻮ ْ ُ ْ‬ ‫ﻓﻴﲈ ُ َ‬ ‫وﻏﲑﻫﻢ َ‬ ‫َ َُْ ُ ْ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِﰲ ْ َ َ َ‬ ‫ِ‬
‫ﻓﴪوا‬ ‫ﻓﺈﳖﻢ َ ﱠ ُ‬ ‫واﻟﺮاﻓﻀﺔ َ ِ ﱠ ُ ْ‬ ‫واﻟﻘﺮاﻣﻄﺔ َ ﱠ َ‬ ‫اﻟﻔﻼﺳﻔﺔ َ ْ َ َ َ‬
‫ِ ِ‬ ‫ﺑــﺄﻧﻮاع َﻻ ْ ِ‬
‫ﻋﺠﺒــﻪ ‪،‬‬‫ﻳــﻘﴤ ْاﻟ َﻌــﺎﱂ ُ ﻣﻨ َْﻬــﺎ َ َ َ ُ‬ ‫ــﺮآن ِ َ ْ َ ِ َ‬ ‫ْاﻟ ُﻘ ْ َ‬
‫ﺗﺒﺖ َ َﻳﺪا َ ِأﰊ َ ٍ‬ ‫ِ‬ ‫ﻓﺘﻔﺴﲑ ِ َ ِ‬ ‫ِ‬
‫ﳍـﺐ ‪‬‬ ‫ﻛﻘﻮﳍﻢ ‪ َ  :‬ﱠ ْ‬ ‫اﻟﺮاﻓﻀﺔ َ َ ْ ْ‬ ‫ََْ ُ ﱠ‬
‫ﻟـﺌﻦ َ ْ َ ْ َ‬ ‫ِ‬ ‫ﳘﺎ َ ُأﺑﻮ َ ْ ٍ‬
‫أﴍﻛـﺖ َ َ ْ َ َ ﱠ‬
‫ﻟﻴﺤـﺒﻄﻦ‬ ‫وﻋﻤـﺮ و ‪ْ َ ‬‬ ‫ﺑﻜـﺮ َ ُ َ ُ‬ ‫َُ‬
‫ِ‬ ‫ِ‬
‫ــﲇ ِﰲ ْ َ‬ ‫ِ‬ ‫ــﲔ َ ِأﰊ َﺑ ْﻜ ٍ‬
‫اﳋﻼ َﻓــﺔ و‬ ‫ــﺮ َو َﻋ ﱟ‬ ‫أي َﺑ ْ َ‬ ‫ــﻚ ‪ْ َ ‬‬ ‫ﻋﻤ ُﻠ َ‬ ‫َ َ‬
‫ِ‬ ‫ِ‬ ‫َ‬ ‫ْ‬
‫ﻫـﻲ َ َ ُ‬
‫ﻋﺎﺋﺸـﺔ‬ ‫ﺑﻘـﺮة ‪َ ‬‬ ‫ﺗﺬﺑﺤﻮا َ َ َ ً‬ ‫أن َ ْ َ ُ‬ ‫ﻳﺄﻣﺮﻛﻢ ْ‬ ‫إن اﷲَ َ ُ ُ ُ ْ‬ ‫‪ .‬ﱠ‬
 ‫‪٦٢‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﺘﻔﺴﲑ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﻣـﺮج‬ ‫واﻟﺰﺑﲑ و ‪َ َ َ ‬‬ ‫ﻃﻠﺤﺔ َ ﱡ َ ْ َ‬ ‫اﻟﻜﻔﺮ ‪َ َ ْ َ ‬‬ ‫أﺋﻤﺔ ْ ُ ْ ِ‬ ‫ﻗﺎﺗﻠﻮا َ ِ ﱠ َ‬ ‫و‪ُِ َ ‬‬
‫واﳌﺮﺟـﺎن ‪‬‬ ‫اﻟﻠﺆﻟـﺆ َ َ ْ َ ُ‬ ‫وﻓﺎﻃﻤـﺔ و ‪ ‬ﱡ ْ ُ ُ‬ ‫ﻋﲇ َ َ ِ َ ُ‬ ‫ِ ِ‬
‫اﻟﺒﺤﺮﻳﻦ ‪ َ ‬ﱞ‬ ‫َْ ْ َ ْ‬
‫أﺣﺼﻴﻨﺎه ِﰲ َ ٍ‬ ‫وﻛﻞ َ ٍ‬
‫إﻣـﺎم‬ ‫ﳾء ْ َ ْ َ ُ‬ ‫واﳊﺴﲔ ‪ ُ َ ‬ﱠ ْ‬ ‫اﳊﺴﻦ َ ْ ُ َ ْ ُ‬ ‫َْ َ ُ‬
‫ﻋـﻢ َ َ َ َ ُ َ‬
‫ﻳﺘﺴـﺎءﻟﻮن‬ ‫ِ‬
‫ﺑﻦ َ ِأﰊ َ ٍ‬ ‫ﻋﲇ ْ ِ‬ ‫ِ‬ ‫ُِ ٍ ِ‬
‫ﻃﺎﻟﺐ و ‪ َ ‬ﱠ‬ ‫ﻣﺒﲔ ‪ ‬ﰲ َ ﱢ‬
‫إﻧـﲈ‬ ‫ﻃﺎﻟـﺐ و ‪ ‬ﱠ َ‬ ‫ﺑﻦ َ ِأﰊ َ ِ ٍ‬ ‫ﻋﲇ ْ ِ‬ ‫اﻟﻨﺒﺈِ ْ ِ ِ ِ‬
‫اﻟﻌﻈﻴﻢ ‪ َ ‬ﱢ‬ ‫ﻋﻦ ﱠ َ َ‬ ‫* َ ِ‬
‫اﻟﺬﻳﻦ ُ ِ ُ َ‬
‫ﻳﻘﻴﻤﻮن‬ ‫واﻟﺬﻳﻦ ُ ِ‬
‫آﻣﻨﻮا ﱠ َ‬ ‫ورﺳﻮﻟﻪ َ ﱠ َ َ‬
‫ِ‬
‫وﻟﻴﻜﻢ اﷲُ َ َ ُ ُ ُ‬ ‫َ ﱡ ُ ُ‬
‫ِ‬
‫ﻋـﲇ‬ ‫راﻛﻌﻮن ‪ِ ُ ‬‬ ‫وﻫﻢ َ ِ ُ َ‬ ‫ﱠ َ َ‬
‫ﻫﻮ َ ﱞ‬ ‫َ‬ ‫اﻟﺰﻛﺎة َ ُ ْ‬ ‫وﻳﺆﺗﻮن ﱠ َ َ‬ ‫اﻟﺼﻼة َ ُ ْ ُ َ‬
‫أﻫﻞ ْ ْ ِ‬ ‫ِ‬ ‫ﺑﺈﲨﺎع َ ْ ِ‬‫اﳌﻮﺿﻮع ِ ِ ْ َ ِ‬ ‫ِ‬
‫اﻟﻌﻠـﻢ‬ ‫اﳊﺪﻳﺚ َ ْ ُ َ‬ ‫وﻳﺬﻛﺮون ْ َ َ‬ ‫ََْ ُُ َ‬
‫وﻛـﺬﻟﻚ َ ْ ُ ُ‬
‫ﻗﻮﻟـﻪ‬ ‫اﻟﺼﻼة ‪َ ِ َ َ َ ،‬‬ ‫َ ِ‬
‫ﺑﺨﺎﲤﻪ ِﰲ ﱠ‬
‫ﺗﺼﺪﻗﻪ ِ َ َ ِ ِ‬
‫وﻫﻮ َ َ ﱡ ُ ُ‬ ‫َ َُ‬
‫ِ‬ ‫ِ‬ ‫‪ُ ‬أوﻟَﺌ َ‬‫ِ‬
‫ــﺔ ‪‬‬ ‫ﲪ ٌ‬ ‫ور ْ َ‬ ‫ــﻦ َر ﱢﲠِ ْ‬
‫ــﻢ َ َ‬ ‫ــﻠﻮات ﻣ ْ‬ ‫ــﻴﻬﻢ َﺻ َ َ ٌ‬ ‫ــﻚ َﻋ َﻠ ْ ْ‬
‫أﺻﻴﺐ ِ َ ِ‬ ‫ِ‬ ‫ََ َ ْ ِ ِ‬
‫ﺑﺤﻤﺰة ‪.‬‬ ‫ﻋﲇ َﱠﳌﺎ ُ َ َ ْ‬ ‫ﻧﺰﻟﺖ ﰲ َ ﱟ‬
‫ِ‬ ‫ﻳﻘﺎرب َ َ ِ‬ ‫ِ‬
‫اﻟﻮﺟﻮه َﻣﺎ َ ْ ُ ُ ُ‬
‫ﻳـﺬﻛﺮه‬ ‫ﺑﻌﺾ ْ ُ ُ‬ ‫ﻣﻦ َ ْ ِ‬ ‫ﻫﺬا ْ‬ ‫َوﳑ ﱠﺎ ُ َ ِ ُ‬
‫ﻣﺜـﻞ َ ِ ِ‬ ‫ِ‬ ‫َِ ِ‬
‫ﻗﻮﻟـﻪ ‪  :‬ﱠ ِ ِ َ‬
‫اﻟﺼـﺎﺑﺮﻳﻦ‬ ‫اﳌﻔﴪﻳـﻦ ِﰲ ْ ِ ْ‬ ‫ﻣﻦ ُ َ ﱢ ِ َ‬ ‫ﻛﺜﲑ ْ‬ ‫ٌ‬
‫واﳌﺴــﺘﻐﻔﺮﻳﻦ‬ ‫ِ‬
‫ــﲔ َ ُ ْ َ ْ ِ‬ ‫ِ‬ ‫ِ‬ ‫ــﺎﻧﺘﲔ َ ُ ْ‬ ‫ِ‬ ‫ِ‬ ‫واﻟ َﻘ‬
‫ــﺎدﻗﲔ َ ْ‬ ‫ِ‬ ‫ِ‬
‫واﳌﻨﻔﻘ َ‬ ‫َ‬ ‫َ‬ ‫َواﻟ ﱠﺼ‬
‫ﻣﺘﻮﻥ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫‪٦٣‬‬

‫ــــــﻮل اﷲ ‪،‬‬ ‫ــــــﺎﺑﺮﻳﻦ َر ُﺳ ُ‬ ‫أن اﻟ ﱠﺼ ِ ِ َ‬ ‫ﺑﺎﻷَ ْﺳ َ ِ‬

‫ــــــﺤﺎر ‪ َ ‬ﱠ‬ ‫ِ ْ‬
‫ْﻔﻘﲔ‬‫واﳌﻨ ِ ِ َ‬ ‫ﻋﻤﺮ‪ُ َ ،‬‬ ‫واﻟﻘﺎﻧﺘﲔ ُ َ ُ‬ ‫ﺑﻜﺮ ‪َ ِ ِ َ ْ َ ،‬‬ ‫واﻟﺼﺎدﻗﲔ َ ُأﺑﻮ َ ْ ٍ‬ ‫َ ﱠ ِِ َ‬
‫ﻣﺜــﻞ َ ِ ِ‬ ‫ﻋــﲇ ‪ِ ِ ،‬‬ ‫ِ‬ ‫ــﺜﲈن ‪ِ ِ ْ َ ْ ُ َ ،‬‬
‫ﻗﻮﻟــﻪ ‪:‬‬ ‫وﰲ ْ ِ ْ‬ ‫واﳌﺴــﺘﻐﻔﺮﻳﻦ َ ﱞ َ‬ ‫ُﻋ ْ َ ُ‬
‫ﻣﻌــﻪ ‪ُ َ ‬أﺑــﻮ َ ْ ٍ‬ ‫ِ‬ ‫ﳏﻤــﺪ َ ُ ُ‬
‫ﺑﻜــﺮ‬ ‫واﻟــﺬﻳﻦ َ َ ُ‬ ‫رﺳــﻮل اﷲ َ ﱠ َ‬ ‫‪ َ ُ .‬ﱠ ٌ‬
‫ــﲆ ْ ُ ﱠ ِ‬ ‫ِ‬
‫ــﻨﻬﻢ ‪‬‬ ‫رﲪـﺎء َﺑﻴْ َ ُ ْ‬ ‫ــﺮ ‪ُ َ َ ُ ‬‬ ‫اﻟﻜﻔـﺎر ‪ُ ‬ﻋ َﻤ ُ‬ ‫أﺷـﺪاء َﻋ َ‬ ‫‪ َ .‬ﱠ ُ‬
‫ﻋﲇ ‪.‬‬ ‫ِ‬ ‫ُ َْ ُ‬
‫ﺳﺠﺪا ‪ َ ‬ﱞ‬ ‫رﻛﻌﺎ ُ ﱠ ً‬ ‫ﺗﺮاﻫﻢ ُ ﱠ ً‬ ‫ﻋﺜﲈن ‪ْ ُ َ َ ‬‬
‫ﺑﻌﻀﻬﻢ ‪ َ  :‬ﱢ ِ‬ ‫ذﻟﻚ َ ُ ِ‬ ‫وأﻋﺠﺐ ِ ِ‬
‫واﻟﺘـﲔ ‪‬‬ ‫ﻗﻮل َ ْ ِ ْ‬ ‫ﻣﻦ َ َ ْ‬ ‫ََْ َ ُ ْ‬
‫ــﻴﻨﲔ ‪‬‬
‫ــﻮن ‪ُ ‬ﻋﻤــﺮ ‪ ‬و ُﻃ ِ ِ ِ‬ ‫َأ ُﺑــﻮ َﺑ ْﻜ ٍ‬
‫ــﻮر ﺳ َ‬ ‫َ ُ َ‬ ‫واﻟﺰﻳﺘُ َ‬ ‫ــﺮ ‪ َ ‬ﱠ ْ‬
‫وأﻣﺜـﺎل ِ ِ‬ ‫وﻫﺬا ْ َ ِ َ ِ ِ ِ‬
‫ﻫـﺬه‬ ‫ﻋـﲇ َ َ ْ َ ُ َ‬ ‫اﻟﺒﻠﺪ ْاﻷﻣـﲔ ‪ َ ‬ﱞ‬ ‫ﻋﺜﲈن ‪َ َ َ َ ‬‬ ‫ُ َْ ُ‬
‫ﺗﻔﺴﲑ ﱠ ْ ِ‬ ‫اﻟﺘﻲ َﺗﺘَ َﻀﻤﻦ َ ً ِ‬ ‫اﳋﺮاﻓﺎت ﱠ ِ‬‫ْ َ ِ‬
‫ﺑـﲈ َﻻ‬ ‫اﻟﻠﻔﻆ ِ َ‬ ‫ﺗﺎرة َ ْ َ‬ ‫ﱠ ُ َ‬ ‫َُ‬
‫اﻷﻟﻔﺎظ َﻻ َ ُ ﱡ‬‫ﻓﺈن َﻫﺬه ْ ْ َ َ‬ ‫َ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﺑﺤﺎل ‪ َ ،‬ﱠ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻋﲆ‬ ‫ﺗﺪل َ َ‬ ‫ﻋﻠﻴﻪ َ‬ ‫ﻳﺪل َ َ ْ‬ ‫َُﱡ‬
‫ِ‬ ‫ﻫـﺆﻻء ْاﻷَ ْﺷ َ ِ‬ ‫ِ‬ ‫َ َُ‬
‫ــﺨﺎص ‪ ،‬وﻗﻮﻟــﻪ ﺗﻌــﺎﱃ ‪َ  :‬واﻟﱠ َ‬
‫ــﺬﻳﻦ‬
‫اﻟﻜ ﱠﻔ ِ‬ ‫ﻣﻌ ِ‬
‫ــﺮاﻫﻢ‬
‫ــﻨﻬﻢ َﺗ َ ُ ْ‬ ‫ــﺎء َﺑﻴْ َ ُ ْ‬ ‫ﲪ ُ‬ ‫ــﺎر ُر َ َ‬ ‫ــﲆ ْ ُ‬ ‫ــﺪاء َﻋ َ‬ ‫ــﻪ َأﺷ ﱠ ُ‬ ‫َ َ ُ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫وﻫـﻲ‬ ‫ﻣﻌﻪ َ َ‬ ‫ﻧﻌﺖ ﱠ َ‬
‫ﻟﻠﺬﻳﻦ َ َ ُ‬ ‫ذﻟﻚ َ ْ ٌ‬ ‫ﻛﻞ َ َ‬ ‫ﺳﺠﺪا ‪ ُ ‬ﱡ‬ ‫رﻛﻌﺎ ُ ﱠ ً‬ ‫ُ ﱠ ً‬
 ‫‪٦٤‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﺘﻔﺴﲑ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﺑﻌﺪ َ َ ٍ‬ ‫ِ‬
‫ﺧﱪ ‪ُ ُ ْ َ .‬‬
‫واﳌﻘﺼـﻮد‬ ‫ﺧﱪا َ ْ َ‬ ‫ﱡﺤﺎة َ َ ً‬ ‫ﻳﺴﻤﻴﻬﺎ اﻟﻨ َ ُ‬ ‫ﱠاﻟﺘﻲ ُ َ ﱢ َ‬
‫ِ ِ ٍ‬ ‫ﻛﻠﻬـﺎ ِ َ ٌ ِ‬
‫ﳌﻮﺻـﻮف َواﺣـﺪ ‪ْ ُ َ ،‬‬
‫وﻫـﻢ‬ ‫ﺻـﻔﺎت َ ْ ُ‬ ‫أﳖﺎ ُ ﱠ َ‬ ‫ُﻫﻨَﺎ َ ﱠ َ‬
‫ﻳﻜﻮن ُ ﱞ ِ‬ ‫أن َ ُ َ‬ ‫ﳚﻮز َ ْ‬ ‫ﻣﻌﻪ ‪َ َ ،‬‬ ‫ِ‬
‫ﻣـﺮادا‬ ‫ﻛﻞ ﻣﻨ َْﻬـﺎ ُ َ ً‬ ‫وﻻ َ ُ ُ‬ ‫اﻟﺬﻳﻦ َ َ ُ‬ ‫ﱠ َ‬
‫ﺟﻌـﻞ ﱠ ْ ِ‬ ‫ﺷﺨﺺ َ ِ ٌ‬ ‫ِ‬
‫اﻟﻠﻔـﻆ‬ ‫ﺗﺎرة َ ْ َ‬ ‫وﺗﺘﻀﻤﻦ َ َ ً‬ ‫واﺣﺪ ‪ َ َ َ َ ،‬ﱠ ُ‬ ‫ِﺑﻪ َ ْ ٌ‬
‫ـــﺨﺺ وا ِﺣ ٍ‬ ‫ِ‬
‫ـــﺪ ‪،‬‬ ‫ْﺤﴫا ِﰲ َﺷ ْ ٍ َ‬ ‫ـــﺎم ُﻣـــﻨ َ ً‬ ‫اﳌﻄﻠــﻖ ْاﻟ َﻌ ﱢ‬ ‫ُ َْ ِ‬
‫ِ‬ ‫ََ ِ ِ‬
‫وﻟــﻴﻜﻢ اﷲُ َ َ ُ ُ ُ‬
‫ورﺳــﻮﻟﻪ‬ ‫إﻧــﲈ َ ﱡ ُ ُ‬ ‫ﻗﻮﻟــﻪ ‪  :‬ﱠ َ‬ ‫إن َ ْ َ ُ‬ ‫ﻛﻘﻮﻟــﻪ‪ :‬ﱠ‬ ‫ْ‬
‫ــﻮلِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ُ‬ ‫ِ‬
‫ــﺪه ‪َ ،‬و َﻗ ْ‬ ‫ــﲇ َو ْﺣ َ ُ‬ ‫ــﺪ َﲠــﺎ َﻋ ﱞ‬ ‫ــﺬﻳﻦ َآﻣﻨُــﻮا ‪ ‬أرﻳ َ‬ ‫َواﻟﱠ َ‬
‫واﻟــﺬي َﺟــﺎء ِ ﱢ ْ ِ‬ ‫ِ‬ ‫ِ‬
‫ﺑﺎﻟﺼــﺪق‬ ‫َ‬ ‫ﻮﻟــﻪ ‪ َ  :‬ﱠ‬ ‫أن َﻗ ْ َ ُ‬ ‫ﺑﻌﻀــﻬﻢ‪ َ :‬ﱠ‬ ‫َْ ِ ْ‬
‫وﻗﻮﻟـﻪ ‪:‬‬ ‫وﺣـﺪه ‪ِ ِ َ ،‬‬ ‫أرﻳﺪ ِ َﲠﺎ َ ُأﺑﻮ َ ْ ٍ‬ ‫وﺻﺪق ِ ِﺑﻪ ‪َ ِ ُ ‬‬ ‫َ َ ﱠ َ‬
‫ﺑﻜـﺮ َ ْ َ ُ َ ْ‬
‫ــﻞ اﻟْ َﻔ ْ ِ‬ ‫ــﻦ َﻗﺒْ ِ‬ ‫ــﻨﻜﻢ ﻣــﻦ َ ْأﻧ َﻔ َ ِ‬ ‫‪َ .‬ﻻ ﻳﺴ َ ِ ِ‬
‫ــﺘﺢ‬ ‫ــﻖ ﻣ ْ‬ ‫ــﺘﻮي ﻣ ْ ُ ْ َ ْ‬ ‫َْ‬
‫ذﻟﻚ ‪ .‬و‬ ‫ِ‬
‫وﻧﺤﻮ َ َ‬ ‫ِ‬ ‫ٍ‬ ‫َ‬
‫أرﻳﺪ َﲠﺎ ُأﺑﻮ َ ْ‬ ‫ِ‬ ‫ِ‬ ‫ُ‬ ‫ََ ََ‬
‫وﺣﺪه َ َ ْ‬‫ﺑﻜﺮ َ ْ َ ُ‬ ‫وﻗﺎﺗﻞ ‪َ ‬‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﺗﻔﺴﲑ ْ ِ‬ ‫ِ‬
‫واﳉﲈﻋـﺔ ‪،‬‬ ‫ﻟﻠﺴﻨﱠﺔ َ ْ َ َ َ‬ ‫أﺗﺒﻊ ﱡ‬ ‫وأﻣﺜﺎﻟﻪ َ ْ َ ُ‬ ‫اﺑﻦ َﻋﻄ ﱠ َﻴﺔ َ َ ْ َ‬ ‫َْ ُ‬
‫وﻟـﻮ‬ ‫ﺗﻔﺴﲑ اﻟـﺰﳐﴩي ‪ْ َ َ ،‬‬ ‫ﻣﻦ َ ْ ِ ِ‬ ‫وأﺳﻠﻢ ِﻣﻦ ْ ِ ْ َ ِ ِ‬
‫اﻟﺒﺪﻋﺔ ْ‬ ‫ََْ َ ُ ْ‬
‫اﻟﺘﻔﺎﺳﲑ َ ْ ُ ِ‬ ‫اﳌﻮﺟﻮد ِﰲ ﱠ َ ِ ِ‬ ‫ﻛﻼم َ ِ‬ ‫ِ‬
‫اﳌـﺄﺛﻮرة‬ ‫َ‬ ‫اﻟﺴﻠﻒ َ ْ ُ ُ‬ ‫ذﻛﺮ َ َ ُ ﱠ‬ ‫ُ َ‬
‫ﻣﺘﻮﻥ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫‪٦٥‬‬

‫وأﲨﻞ َ ِ ﱠ ِ‬ ‫ﻋﲆ ِ ِ‬
‫ﻛﺜﲑا‬ ‫ﻓﺈﻧﻪ َ ً‬ ‫أﺣﺴﻦ َ َ ْ َ َ ُ‬ ‫ﻟﻜﺎن َ ْ َ َ‬ ‫وﺟﻬﻪ َ َ َ‬ ‫ْﻬﻢ َ َ َ ْ‬ ‫َﻋﻨ ُ ْ‬
‫ﺗﻔﺴﲑ ُ َ ِ‬ ‫ِ‬ ‫ﻣﺎ ﻳﻨ ُ ُ ِ‬
‫وﻫﻮ‬ ‫ﺟﺮﻳﺮ اﻟﻄﱪي َ ُ َ‬ ‫ﺑﻦ َ ِ ٍ‬ ‫ﳏﻤﺪ ْ ِ‬ ‫ﻣﻦ َ ْ ِ ﱠ‬ ‫ْﻘﻞ ْ‬ ‫َ َ‬
‫ِ‬ ‫َ‬ ‫ِ‬ ‫ِ‬ ‫َ‬ ‫ِ‬
‫ﻳﺪع َﻣﺎ‬ ‫إﻧﻪ َ َ ُ‬ ‫ﺛﻢ ﱠ ُ‬ ‫ﻗﺪرا ُ ﱠ‬ ‫وأﻋﻈﻤﻬﺎ َ ْ ً‬ ‫اﻟﺘﻔﺎﺳﲑ َ ْ َ َ‬ ‫أﺟﻞ ﱠ َ‬ ‫ﻣﻦ َ ﱢ‬ ‫ْ‬
‫ﳛﻜﻴـﻪ ِ َ ِ‬ ‫اﻟﺴـﻠﻒ َﻻ َ ِ ِ‬ ‫َ ِ‬ ‫اﺑﻦ َ ِ ٍ‬
‫ﺑﺤـﺎل ‪،‬‬ ‫ْ‬ ‫ﻋـﻦ ﱠ‬ ‫ﺟﺮﻳـﺮ َ ْ‬ ‫ﻧﻘﻠﻪ ْ ُ‬ ‫َََُ‬
‫وإﻧـﲈ ِ‬ ‫ﻗﻮل ُ َ ﱢ ِ َ‬
‫ﻳﻌﻨـﻲ‬ ‫اﳌﺤﻘﻘﲔ ‪ ِ َ ،‬ﱠ َ َ ْ‬ ‫أﻧﻪ َ ْ ُ‬ ‫ﻳﺰﻋﻢ َ ﱠ ُ‬ ‫وﻳﺬﻛﺮ َﻣﺎ َ ْ ُ ُ‬ ‫ََْ ُُ‬
‫أﻫــﻞ ْ َ َ ِ ِ‬ ‫ﻣــﻦ َ ْ ِ‬ ‫ِ ِﲠــﻢ َ ِ َ ً ِ‬
‫ﻗــﺮروا‬ ‫اﻟــﺬﻳﻦ َ ﱠ ُ‬ ‫اﻟﻜــﻼم ﱠ َ‬ ‫ﻃﺎﺋﻔــﺔ ْ‬ ‫ْ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻗﺮرت ﺑـﻪ ُ ْ َ َ ُ‬
‫اﳌﻌﺘﺰﻟـﺔ‬ ‫ﻣﻦ ﺟﻨْﺲ َﻣﺎ َ ﱠ َ ْ‬ ‫ﺑﻄﺮق ْ‬ ‫أﺻﻮﳍﻢ ُ ُ‬ ‫ُ ُ َُ ْ‬
‫ِ ِ‬ ‫ـــﻮﳍﻢ ‪ْ ِ َ ،‬‬
‫ـــﺮب َإﱃ اﻟ ﱡﺴـــﻨﱠﺔ ﻣ ْ‬
‫ـــﻦ‬ ‫ـــﺎﻧﻮا َأ ْﻗ َ َ‬ ‫وإن َﻛ ُ‬ ‫ُأ ُﺻ َ ُ ْ‬
‫ــﻖ‬ ‫ــﻞ ِذي َﺣ ﱟ‬ ‫ﻳﻌ َﻄــﻰ ُﻛ ﱡ‬ ‫أن ُ ْ‬ ‫ــﻦ َﻳﻨ َْﺒ ِﻐــﻲ َ ْ‬ ‫ُ َِ َ ِ ِ‬
‫اﳌﻌﺘﺰﻟـﺔ ‪َ ،‬ﻟﻜ ْ‬ ‫ْ‬
‫ِ‬ ‫ِ‬ ‫ﲨﻠـﺔ ﱠ ْ‬ ‫ِ‬ ‫ﻣـﻦ ُ ْ َ‬ ‫ِ‬ ‫أن َ َ‬ ‫وﻳﻌـﺮف َ ﱠ‬ ‫ِ‬
‫ﻋـﲆ‬ ‫اﻟﺘﻔﺴـﲑ َ َ‬ ‫ﻫـﺬا ْ‬ ‫ﺣﻘﻪ ‪َ ْ َ َ ،‬‬ ‫َ ﱠُ‬
‫اﳌﺬﻫﺐ ‪.‬‬‫َْ َ ِ‬
‫ﳍـﻢ‬‫ﻛـﺎن َ ُ ْ‬ ‫إذا َ َ‬ ‫واﻷﺋﻤﺔ َ‬ ‫واﻟﺘﺎﺑﻌﲔ َ ْ َ ِ ﱠ َ‬ ‫اﻟﺼﺤﺎﺑﺔ َ ﱠ ِ ِ َ‬ ‫ﻓﺈن ﱠ َ َ َ‬ ‫َِ ﱠ‬
‫ﺗﻔﺴﲑ ْ ِ‬ ‫ِ‬
‫ﻓﴪوا ْ َ َ‬
‫اﻵﻳـﺔ‬ ‫ﻗـﻮم َ ﱠ ُ‬ ‫وﺟـﺎء َ ْ ٌ‬ ‫ﻗـﻮل ‪َ َ َ ،‬‬ ‫اﻵﻳـﺔ َ ْ ٌ‬ ‫ِﰲ َ ْ ِ َ‬
‫ــﻚ‬ ‫وذﻟِ َ‬ ‫ــﺪوه ‪َ َ ،‬‬ ‫اﻋﺘَ َﻘ ُ ُ‬ ‫ــﺬﻫﺐ ْ‬‫ــﻞ َﻣ ْ َ ٍ‬ ‫ــﺮ ِﻷَ ْﺟ ِ‬ ‫ــﻮل آ َﺧ َ‬
‫ِﺑ َﻘ ْ ِ‬
 ‫‪٦٦‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﺘﻔﺴﲑ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‬

‫واﻟﺘـﺎﺑﻌﲔ‬ ‫اﻟﺼـﺤﺎﺑﺔ َ ﱠ ِ ِ َ‬ ‫ِ‬

‫ﻣﺬاﻫﺐ ﱠ َ َ‬ ‫ﻣﻦ َ َ ِ ِ‬ ‫ﻟﻴﺲ ْ‬
‫ِ‬
‫اﳌﺬﻫﺐ َ ْ َ‬ ‫َْ َ ُ‬
‫ﻟﻠﻤﻌﺘﺰ َﻟ ِ‬ ‫ـــﺎرﻛﲔ ِ ْ ُ ْ َ ِ‬
‫ﺻــﺎروا ُﻣ َﺸ ِ ِ َ‬ ‫ِ‬
‫ـــﺔ‬ ‫ﺑﺈﺣ َﺴـــﺎن ؛ َ ُ‬ ‫ﳍــﻢ ِ ِ ْ‬ ‫َُ ْ‬
‫ﻫﺬا‪.‬‬ ‫ﻣﺜﻞ َ َ‬ ‫اﻟﺒﺪع ِﰲ ِ ْ ِ‬ ‫أﻫﻞ ْ ِ َ ِ‬ ‫ﻣﻦ َ ْ ِ‬ ‫وﻏﲑﻫﻢ ْ‬
‫َ ِ ِ ِ‬
‫َ ْ ْ‬
‫ﻣﺬاﻫﺐ اﻟﺼـﺤﺎﺑﺔِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻋﻦ َ َ ِ ﱠ َ َ‬ ‫ﻋﺪل َ ْ‬ ‫ﻣﻦ َ َ َ‬ ‫اﳉﻤﻠﺔ‪ْ َ ،‬‬ ‫وﰲ ْ ُ ْ َ‬
‫ﻛـﺎن‬ ‫ذﻟـﻚ َ َ‬ ‫َـﺎﻟﻒ َ ِ َ‬ ‫وﺗﻔﺴﲑﻫﻢ َإﱃ َﻣـﺎ ُﳜ ِ ُ‬ ‫ِ ِ‬
‫واﻟﺘﺎﺑﻌﲔ َ َ ْ ِ ْ‬ ‫َ ﱠ ِِ َ‬
‫ــﺪا‬ ‫ﳎﺘَ ِﻬ ً‬‫ــﺎن ُ ْ‬‫وإن َﻛ َ‬ ‫ﻣﺒﺘَ ِ ً‬
‫ــﺪﻋﺎ َ ِ ْ‬ ‫ــﻞ ُ ْ‬ ‫ــﻚ ‪َ ،‬ﺑ ْ‬ ‫ﳐﻄِﺌًــﺎ ِﰲ َذﻟِ َ‬ ‫ُْ‬
‫ﻃـﺮق ْ ِ ْ ِ‬
‫اﻟﻌﻠـﻢ‬ ‫ﺑﻴﺎن ُ ِ‬
‫ﻓﺎﳌﻘﺼﻮد َ َ ُ ُ‬ ‫ﺧﻄﺆه ‪ُ ُ ْ َ َ ،‬‬ ‫ﻟﻪ َ َ ُ ُ‬ ‫ﻣﻐﻔﻮرا َ ُ‬‫َُْ ً‬
‫اﻟﻘﺮآن‬ ‫أن ْ ُ ْ َ‬ ‫ﻧﻌﻠ ُﻢ َ ﱠ‬‫وﻧﺤﻦ َ ْ َ‬ ‫وﻃﺮق ﱠ َ ِ‬ ‫وأدﻟﺘﻪ َ ُ ِ‬ ‫َ ِﱠِِ‬
‫اﻟﺼﻮاب ‪ُ ْ َ َ ،‬‬ ‫ُ‬ ‫َ‬
‫ــﻢ‬ ‫وأ ﱠﳖ ُ ْ‬ ‫ــﺎﺑﻌﻮن َو َﺗ ِ ُ ُ ْ‬
‫ــﺎﺑﻌﻮﻫﻢ ‪َ َ ،‬‬ ‫ــﺤﺎﺑﺔ َواﻟﺘﱠ ِ ُ َ‬ ‫ــﺮأه اﻟ ﱠﺼ َ َ ُ‬ ‫َﻗ َ َ ُ‬
‫ِ ِ‬ ‫أﻋﻠـﻢ ِ َ ْ ِ ِ ِ‬
‫أﻋﻠـﻢ‬ ‫أﳖـﻢ َ ْ َ ُ‬ ‫ﻛـﲈ َ ﱠ ُ ْ‬ ‫وﻣﻌﺎﻧﻴـﻪ ‪َ َ ،‬‬ ‫ﺑﺘﻔﺴـﲑه َ َ َ‬ ‫ﻛﺎﻧﻮا َ ْ َ َ‬ ‫َ ُ‬
‫ِ‬ ‫ــﺎﳊﻖ ا ﱠﻟ ِ‬
‫ــﻮﻟﻪ ^ ‪َ ،‬ﻓ َﻤ ْ‬
‫ــﻦ‬ ‫ــﺚ اﷲُ ِﺑــﻪ َر ُﺳ َ ُ‬ ‫ــﺬي َﺑ َﻌ َ‬ ‫ِﺑ ْ َ ﱢ‬
‫اﻟﻘـﺮآن ِ ِ َ ِ ِ ِ‬
‫ﺑﺨـﻼف َ ْ ِ ْ‬
‫ﺗﻔﺴـﲑﻫﻢ‬ ‫وﻓﴪ ْ ُ ْ َ‬ ‫ﻗﻮﳍﻢ َ َ ﱠ َ‬ ‫ﺧﺎﻟﻒ َ ْ َ ُ ْ‬ ‫َ َ َ‬
‫اﻟﺪﻟﻴﻞ َ ْ ُ ِ ِ‬ ‫ِ‬
‫ﲨﻴﻌـﺎ ‪ٌ ُ ْ َ َ ،‬‬
‫وﻣﻌﻠـﻮم‬ ‫واﳌﺪﻟﻮل َ ً‬ ‫أﺧﻄﺄ ِﰲ ﱠ ِ َ‬ ‫ﻓﻘﺪ َ ْ َ َ‬ ‫ََ ْ‬
‫ﻣﺘﻮﻥ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫‪٦٧‬‬

‫إﻣـﺎ‬ ‫ﻳﺬﻛﺮﻫﺎ ‪ ،‬ﱠ‬ ‫ﺷﺒﻬﺔ َ ْ ُ ُ َ‬ ‫ﻟﻪ ُ ْ َ ٌ‬ ‫ﻗﻮﳍﻢ َ ُ‬ ‫ﺧﺎﻟﻒ َ ْ َ ُ ْ‬ ‫ﻣﻦ َ َ َ‬ ‫ﻛﻞ َ ْ‬ ‫أن ُ ﱠ‬ ‫َﱠ‬
‫ﻣﺒﺴﻮط ِﰲ ِ ِ ِ‬ ‫وإﻣﺎ َ ْ ِ ﱠ ٌ‬ ‫َ ْ ِﱠٌ‬
‫ﻣﻮﺿﻌﻪ‪.‬‬ ‫ﻫﻮ َ ْ ُ ٌ َ ْ‬ ‫ﻛﲈ ُ َ‬ ‫ﺳﻤﻌﻴﺔ َ َ‬ ‫ﻋﻘﻠﻴﺔ َ ِ ﱠ‬
‫اﻻﺧـﺘﻼف ِﰲ‬ ‫ﻣﺜﺎر ِ ْ ِ َ ِ‬ ‫ﻋﲆ َ َ ِ‬ ‫ْﺒﻴﻪ َ َ‬ ‫اﳌﻘﺼﻮد ُﻫﻨَﺎ اﻟﺘﱠﻨ ِ ُ‬ ‫و َْ ُ ُ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﱠْ ِ ِ‬
‫اﻟﺒـﺪع ْ َ َ َ‬
‫اﻟﺒﺎﻃﻠـﺔ‬ ‫أﺳـﺒﺎﺑﻪ ْ ِ َ َ‬ ‫أﻋﻈﻢ َ ْ َ ِ‬ ‫ﻣﻦ َ ْ َ ِ‬ ‫وأن ْ‬ ‫اﻟﺘﻔﺴﲑ ‪ َ َ ،‬ﱠ‬
‫ﻋــﻦ‬
‫ــﻢ َ ْ‬ ‫اﻟﻜﻠ َ‬
‫أن َﺣﺮ ُﻓــﻮا ْ َ ِ‬
‫أﻫﻠﻬــﺎ َإﱃ َ ْ ﱠ‬ ‫ــﺖ َ ْ َ َ‬ ‫ﱠاﻟ ِﺘــﻲ َد َﻋ ْ‬
‫ورﺳﻮﻟﻪ ـ ^ ـ ِ َ ْ ِ‬ ‫ِِ‬ ‫ِ ِِ‬
‫ﺑﻐـﲑ‬ ‫ﻛﻼم اﷲ َ َ ُ‬ ‫وﻓﴪوا َ َ َ‬ ‫ﻣﻮاﺿﻌﻪ َ َ ﱠ ُ‬ ‫ََ‬
‫أﺻﻮلِ‬ ‫ﻓﻤﻦ ُُ‬ ‫ﺗﺄوﻳﻠﻪ‪ِ َ ،‬‬ ‫ﻏﲑ َ ْ ِ ِ ِ‬ ‫ِ‬ ‫َ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ُ‬
‫ْ‬ ‫ﻋﲆ َ ْ‬ ‫أرﻳﺪ ﺑﻪ َو َ ﱠ ُ ُ‬
‫ﺗﺄوﻟﻮه َ َ‬ ‫َﻣﺎ َ‬
‫ــﻮل ا ﱠﻟــﺬي‬ ‫ِ‬ ‫ــﺎن ْاﻟ َﻘ ْ َ‬ ‫اﻹﻧ َﺴ ُ‬ ‫ــﻢ ْ ِ ْ‬ ‫ــﺬﻟﻚ َ ْ‬ ‫ِ‬
‫ــﻢ ﺑِ َ َ‬ ‫ِْ‬
‫ﻳﻌ َﻠ َ‬ ‫أن َ ْ‬ ‫اﻟﻌ ْﻠ ِ‬
‫أن َ ْ ِ‬ ‫وأن َﻳ ْﻌ ِ َ‬
‫ـــﺮف َ ﱠ‬ ‫ـــﻖ ‪ْ َ َ ،‬‬ ‫ـــﻪ ا ْﳊَ ﱡ‬ ‫ـــﺎﻟﻔﻮه َ َ‬
‫ـــﲑ‬‫ﺗﻔﺴ َ‬ ‫وأ ﱠﻧ ُ‬ ‫َﺧ َ ُ ُ‬
‫أن‬ ‫ـــﺮف َ ﱠ‬ ‫وأن َﻳ ْﻌ ِ َ‬ ‫ـــﲑﻫﻢ ‪ْ َ َ ،‬‬ ‫ـــﺎﻟﻒ َ ْ ِ‬ ‫ﳜ ِ ُ‬ ‫اﻟﺴ َ ِ‬
‫ﺗﻔﺴ َ ُ ْ‬ ‫ـــﻠﻒ ُ َ‬ ‫ﱠ‬
‫ﺑـﺎﻟﻄﺮقِ‬ ‫ِ‬ ‫ِ‬ ‫َ‬ ‫ِ‬
‫ﻳﻌﺮف ﱡ ُ‬ ‫أن َ ْ َ‬ ‫ﺛﻢ ْ‬ ‫ﻣﺒﺘﺪع ‪ ُ ،‬ﱠ‬ ‫ﺪث ُ ْ َ َ ٌ‬ ‫ﺗﻔﺴﲑﻫﻢ ُﳏ ْ َ ٌ‬ ‫َْ َ ُ ْ‬
‫اﻷدﻟـﺔِ‬ ‫ﺗﻔﺴﲑﻫﻢ ِﺑﲈ َﻧﺼﺒﻪ اﷲُ ِﻣﻦ ْ َ ﱠِ‬ ‫اﳌﻔﺼﻠﺔ َﻓﺴﺎد َ ْ ِ ِ ِ‬ ‫ِ‬
‫ْ‬ ‫ْ َ َ َُ‬ ‫َُ ﱠ َ َ َ‬
‫اﻟﺬﻳﻦ َﺻـﻨ ُﱠﻔﻮا‬ ‫ِ‬ ‫وﻛﺬﻟﻚ َ ِ‬ ‫ِ‬ ‫ﻋﲆ ِ‬
‫ﻣﻦ ﱠ َ‬ ‫وﻗﻊ ْ‬ ‫اﳊﻖ‪َ َ َ َ َ َ .‬‬ ‫ﺑﻴﺎن ْ َ ﱢ‬ ‫ََ ََ‬
‫ــﲑه ِﻣــﻦ اﳌُﺘَ َ ﱢ ِ ِ‬ ‫وﺗﻔ ِﺴ ِ ِ‬ ‫ﴍح ْ ِ ِ‬
‫ــﻦ‬
‫ــﺄﺧﺮﻳﻦ ﻣ ْ‬ ‫َ‬ ‫ْ‬ ‫اﳊـﺪﻳﺚ َ َ ْ‬ ‫ِﰲ َ ْ ِ َ‬
 ‫‪٦٨‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﺘﻔﺴﲑ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﴍح ْاﻟ ُﻘ ِ‬ ‫ْﺲ ﻣــﺎ و َﻗــﻊ ِﻓــﻴﲈ ﺻــﻨ ُ ِ‬

‫ــﺮآن‬ ‫ْ‬ ‫ــﻦ َ ْ ِ‬ ‫ﱠﻔﻮه ﻣ ْ‬ ‫ُ‬ ‫ِﺟــﻨ ِ َ َ َ َ َ‬
‫اﻟـﺪﻟﻴﻞ َﻻ ِﰲ‬ ‫ْﻄﺌـﻮن ِﰲ ﱠ ِ ِ‬ ‫اﻟﺬﻳﻦ ُﳜ ِ ُ َ‬ ‫ِ‬
‫وأﻣﺎ ﱠ َ‬
‫َْ ِ ِِ‬
‫وﺗﻔﺴﲑه ‪ َ َ .‬ﱠ‬ ‫َ‬
‫واﻟﻮﻋــﺎظِ‬ ‫ِ‬ ‫ِ‬
‫اﻟﺼــﻮﻓﻴﺔ َ ْ ُ ﱠ‬ ‫ِ‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ــﺪﻟﻮل َ ْ ُ‬ ‫ا ﳌَ ْ ُ‬
‫ــﻦ ﱡ ﱠ‬ ‫ﻓﻤﺜــﻞ َﻛﺜــﲑ ﻣ ْ‬
‫اﻟﻘــﺮآن ِﺑﻤﻌـــﺎنٍ‬ ‫ِ‬ ‫ِ‬
‫ـــﻔﴪون ْ ُ ْ َ َ َ‬ ‫وﻏــﲑﻫﻢ ُﻳ َ ﱢ ُ َ‬ ‫واﻟﻔﻘﻬــﺎء َ َ ْ ِ ْ‬ ‫َ ََُْ‬
‫ــﻞ‬ ‫ﻋﻠﻴْ َﻬــﺎ ‪ِ ،‬ﻣﺜْ َ‬
‫ــﺪل َ َ‬ ‫ــﺮآن َﻻ َﻳ ُ ﱡ‬ ‫ــﻦ ْاﻟ ُﻘ ْ َ‬ ‫ﺻــ ِ ٍ ِ‬
‫ﺤﻴﺤﺔ ‪َ ،‬ﻟﻜ ﱠ‬ ‫َ‬ ‫َ‬
‫اﻟــﺮﲪﻦ اﻟﺴــﻠﻤﻲ ﰲِ‬ ‫ﻋﺒــﺪ ﱠ ْ َ ِ‬ ‫ِ‬ ‫ِ‬ ‫ٍ‬ ‫ِ‬
‫ذﻛــﺮه َ ُأﺑــﻮ َ ْ‬ ‫َﻛﺜــﲑ ﱠﳑــﺎ َ َ َ ُ‬
‫وإن َ َ ِ‬ ‫اﻟﺘﻔﺴﲑ ‪ْ ِ َ ،‬‬ ‫ﺣﻘﺎﺋﻖ ﱠ ْ ِ ِ‬ ‫َ َ ِِ‬
‫ﻫـﻮ‬ ‫ﻓـﻴﲈ َ َ ُ ُ‬
‫ذﻛـﺮوه َﻣـﺎ ُ َ‬ ‫ﻛـﺎن َ‬
‫اﻟﻘ ْﺴ ِ‬
‫ـــﻢ‬ ‫ـــﺪﺧﻞ ِﰲ ْ ِ‬ ‫ذﻟــﻚ َﻳ ْ ُ ُ‬ ‫ـــﺈن َ ِ َ‬ ‫ـــﺔ ‪َ ،‬ﻓ ِ ﱠ‬ ‫ﻣﻌــﺎن ِ‬
‫ﺑﺎﻃ َﻠ ٌ‬ ‫ٍ‬
‫ََ َ‬
‫اﻟﺪﻟﻴﻞ َ ْ ُ ِ ِ‬ ‫ِ‬ ‫ْ َﱠ ِ‬
‫ﲨﻴﻌـﺎ ‪،‬‬ ‫واﳌـﺪﻟﻮل َ ً‬ ‫اﳋﻄﺄ ِﰲ ﱠ ِ َ‬ ‫وﻫﻮ ْ َ َ ُ‬ ‫اﻷول‪َ ُ َ ،‬‬
‫ﻗﺼﺪوه َ ِ ً‬
‫ﻓﺎﺳﺪا ‪.‬‬ ‫اﳌﻌﻨَﻰ ﱠاﻟﺬي َ َ ُ ُ‬
‫ِ‬
‫ﻳﻜﻮن َ ْ‬ ‫ﺣﻴﺚ َ ُ ُ‬ ‫َ ْ ُ‬

‫ﻓﹶﺼ‪‬ﻞﹲ‬
‫ِ‬ ‫ِ‬
‫ﻃﺮق ﱠ ْ ِ‬ ‫ﻗﺎل َ ِ ٌ‬ ‫َِ ْ‬
‫اﻟﺘﻔﺴﲑ ؟‬ ‫ﻗﺎﺋﻞ ‪َ َ :‬ﻓﲈ َ ْ َ ُ‬
‫أﺣﺴﻦ ُ ُ‬ ‫ﻓﺈن َ َ‬
‫ﻣﺘﻮﻥ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫‪٦٩‬‬

‫ﻳﻔﴪ‬ ‫أن ُ َ ﱠ َ‬ ‫ذﻟﻚ َ ْ‬ ‫اﻟﻄﺮق ِﰲ َ ِ َ‬ ‫أﺻﺢ ﱡ ِ‬

‫ُ‬ ‫أن َ َ ﱠ‬ ‫ﻓﺎﳉﻮاب ‪ َ :‬ﱠ‬ ‫َ َْ َ ُ‬
‫أﲨﻞ ِﰲ َ ٍ‬ ‫ﺎﻟﻘﺮآن ؛ َ َﻓﲈ ُ ْ ِ َ‬ ‫اﻟﻘﺮآن ﺑِ ْ ُ ِ‬
‫ﻓﴪ‬ ‫ﻗـﺪ ُ ﱢ َ‬ ‫ﻓﺈﻧﻪ َ ْ‬ ‫ﻣﻜﺎن َ ِ ﱠ ُ‬ ‫َ‬ ‫ْ‬ ‫ُْْ ُ‬
‫ﻣﻜـﺎن َﻓ َﻘ ْ‬ ‫اﺧـﺘﴫ ِﻣـﻦ َ ٍ‬ ‫ِ‬ ‫ِﰲ َ ْ ِ ٍ‬
‫ــﺪ‬ ‫وﻣـﺎ ُ ْ ُ َ ْ َ‬ ‫آﺧـﺮ ‪َ َ ،‬‬ ‫ﻣﻮﺿـﻊ َ َ‬
‫ﻓﻌﻠﻴﻚ‬ ‫ذﻟﻚ‪ْ َ َ َ ،‬‬ ‫أﻋﻴﺎك َ ِ َ‬ ‫ﻓﺈن َ ْ َ‬ ‫آﺧﺮ ‪ْ ِ َ ،‬‬ ‫ﻣﻮﺿﻊ َ َ‬ ‫ﺑﺴﻂ ِﰲ َ ْ ِ ٍ‬ ‫ُِ َ‬
‫ﺷـﺎرﺣﺔ ِ ْ ُ ِ‬ ‫ﻓﺈﳖـﺎ َ ِ َ ٌ‬ ‫ِ ﱡ ِ ِ‬
‫ﻟـﻪ ‪،‬‬ ‫وﻣﻮﺿـﺤﺔ َ ُ‬
‫ﻟﻠﻘـﺮآن َ ُ َ ﱢ َ ٌ‬ ‫ْ‬ ‫ﺑﺎﻟﺴﻨﱠﺔ ‪ َ ،‬ﱠ َ‬
‫اﻹﻣﺎم َأﺑﻮ َ ِ‬
‫إدرﻳـﺲ‬ ‫ﺑﻦ ْ ِ َ‬ ‫ﳏﻤﺪ ْ ُ‬ ‫ﻋﺒﺪ اﷲ ُ َ ﱠ ُ‬ ‫ﻗﺎل ْ ِ َ ُ ُ ْ‬ ‫ﻗﺪ َ َ‬
‫َْﺑﻞ َ ْ‬
‫ﺑـﻪ َ ُ ُ‬ ‫ﺣﻜـﻢ ِ ِ‬ ‫اﻟﺸـﺎﻓﻌﻲ‪ ُ :‬ﱡ‬ ‫ﱠ ِِ‬
‫رﺳـﻮل اﷲ ـ ^ ــ‬ ‫ﻛـﻞ َﻣـﺎ َ َ َ‬ ‫ﱡ‬
‫ﻓﻬﻤﻪ ِﻣﻦ ْ ُ ِ‬ ‫َ ِ‬
‫ﺗﻌـﺎﱃ ‪  :‬ﱠإﻧـﺎ‬ ‫ﻗـﺎل اﷲُ َ َ َ‬ ‫اﻟﻘﺮآن ‪َ َ ،‬‬ ‫ﻓﻬﻮ ﱠﳑﺎ َ ِ َ ُ ْ ْ‬ ‫َُ‬
‫ﺑـﲔ اﻟ ﱠ ِ‬ ‫ِ‬ ‫اﻟﻜﺘﺎب ِ َْ ﱢ‬ ‫ِ‬ ‫َْ َ َْ‬
‫ﻨـﺎس‬ ‫ﻟـﺘﺤﻜﻢ َ ْ َ‬ ‫ﺑـﺎﳊﻖ َ ْ ُ َ‬ ‫إﻟﻴﻚ ْ َ َ‬ ‫أﻧﺰﻟﻨﺎ َ ْ َ‬
‫ﺧﺼـﻴﲈ ‪َ َ َ ‬‬ ‫ِ‬ ‫ﺗﻜﻦ ِ ْ َ ِ ِ‬ ‫أراك اﷲُ َ َ‬ ‫ِ َﺑﲈ َ َ َ‬
‫وﻗـﺎل‬ ‫ﻟﻠﺨـﺎﺋﻨﲔ َ ً‬ ‫َ‬ ‫وﻻ َ ُ ْ‬
‫ﻟﻠﻨـﺎس َﻣـﺎ‬ ‫ﻟﺘﺒـﲔ ِ ﱠ ِ‬ ‫إﻟﻴـﻚ ﱢ ْ ِ‬
‫اﻟـﺬﻛﺮ ُ َ ﱢ َ‬ ‫َ‬ ‫وأﻧﺰﻟﻨﺎ َ ْ َ‬ ‫ﺗﻌﺎﱃ ‪َ ْ َ ْ َ َ  :‬‬ ‫ََ َ‬
‫ــﺎﱃ ‪:‬‬ ‫ــﺎل َﺗ َﻌ َ‬ ‫ــﺮون ‪َ ‬و َﻗ َ‬ ‫ﻳﺘﻔ ﱠﻜ ُ َ‬ ‫ــﻢ َ َ َ‬ ‫ــﻴﻬﻢ َ َ َ ﱠ‬
‫وﻟﻌﻠ ُﻬ ْ‬ ‫ــﺰل إﻟَ ْ ِ ْ‬ ‫ُﻧ ﱢ َ‬
‫ﻟﺘﺒﲔ َُﳍـﻢ ﱠ ِ‬ ‫ِ‬ ‫أﻧﺰﻟﻨﺎ َ َ ِ‬
‫اﻟـﺬي‬ ‫اﻟﻜﺘﺎب ﱠإﻻ ُ َ ﱢ َ ُ‬ ‫ﻋﻠﻴﻚ ْ َ َ‬ ‫وﻣﺎ َ ْ َ ْ َ َ ْ‬ ‫‪َ َ .‬‬
‫وﳍﺬا‬ ‫ﻳﺆﻣﻨﻮن ‪َ َ ِ َ ‬‬ ‫ﻟﻘﻮم ُ ْ ِ ُ َ‬ ‫ورﲪﺔ ِ َ ْ ٍ‬ ‫وﻫﺪى َ َ ْ َ ً‬ ‫ﻓﻴﻪ َ ُ ً‬ ‫اﺧﺘﻠﻔﻮا ِ ِ‬ ‫ْ ََُ‬
 ‫‪٧٠‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﺘﻔﺴﲑ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ــﻮل اﷲ ^ ‪َ َ  :‬أﻻ ﱢإﲏ ُأوﺗِﻴــﺖ اﻟْ ُﻘ ْ َ‬

‫ــﺮآن‬ ‫ــﺎل َر ُﺳ ُ‬ ‫َﻗ َ‬
‫اﻟﺴﻨ َﱠﺔ ‪.‬‬ ‫وﻣﺜﻠﻪ ﻣﻌﻪ ‪ِ ‬‬ ‫ِ‬
‫ﻳﻌﻨﻲ ﱡ‬ ‫َ َُْ َ َُ َ ْ‬
‫ﻛـﲈ َﻳﻨ ِ ُ‬ ‫ْـﺰل َ َ ِ‬
‫ْـﺰل‬ ‫ﻋﻠﻴـﻪ ِ ْ َ ْ ِ‬
‫ﺑـﺎﻟﻮﺣﻲ َ َ‬ ‫أﻳﻀـﺎ َﺗﻨ ِ ُ ْ‬ ‫واﻟﺴـﻨ ُﱠﺔ َ ْ ً‬ ‫َ ﱡ‬
‫ــﺘﺪل‬‫ــﺪ ا ْﺳ َ َ ﱠ‬
‫ــﺘﲆ ‪َ ،‬و َﻗ ْ‬ ‫ــﺘﲆ َﻛ َــﲈ ُﻳ ْ َ‬ ‫ــﺮآن ‪َ ،‬ﻻ َأ ﱠﳖ َــﺎ ُﺗ ْ َ‬ ‫ْاﻟ ُﻘ ْ ُ‬
‫ذﻟـﻚ‬ ‫ﻋـﲆ َ ِ َ‬ ‫وﻏـﲑه ِﻣـﻦ ْ َ ِ ِ‬
‫اﻷﺋﻤـﺔ َ َ‬ ‫ﱠ‬ ‫اﻟﺸـﺎﻓﻌﻲ َ َ ْ ُ ُ ْ‬ ‫ﱡ‬
‫اﻹﻣﺎم ﱠ ِ ِ‬
‫َِْ ُ‬
‫ذﻟﻚ ‪.‬‬ ‫ﻣﻮﺿﻊ َ ِ َ‬ ‫ِ‬
‫ﻫﺬا َ ْ َ‬ ‫ﻟﻴﺲ َ َ‬ ‫ﻛﺜﲑة ‪َ ْ َ ،‬‬
‫ﺑﺄدﻟﺔ َ ِ ٍ‬
‫َ‬
‫َِ ِﱠ ِ‬
‫اﻟﻘﺮآن ِﻣﻨ ُْﻪ‪ْ ِ َ ،‬‬
‫ﻓﺈن‬ ‫ﺗﻔﺴﲑ ْ ُ ِ‬
‫ﺗﻄﻠﺐ َ ْ َ ْ‬
‫ِ‬
‫واﻟﻐﺮض َ ﱠأﻧﻚ َ ْ ُ ُ‬ ‫َ ََْ ُ‬
‫ِ‬ ‫ِ‬
‫رﺳـﻮل اﷲ ـ ^ ــ‬ ‫ﻗـﺎل َ ُ ُ‬ ‫ﻛﲈ َ َ‬ ‫اﻟﺴﻨﱠﺔ ‪َ َ ،‬‬ ‫ﻓﻤﻦ ﱡ‬ ‫ﲡﺪه َ ْ‬ ‫َﱂ ْ َ ِ ْ ُ‬
‫ﻗﺎل‪:‬‬ ‫ﲢﻜﻢ؟ (( َ َ‬ ‫ﺑﻢ َ ْ ُ ُ‬ ‫اﻟﻴﻤﻦ‪َ ِ )) :‬‬ ‫ﺑﻌﺜﻪ َإﱃ ْ َ َ ِ‬ ‫ﺣﲔ َ َ َ ُ‬ ‫ﳌﻌﺎذ ِ َ‬ ‫ُِ ِ‬
‫َ‬
‫ﻗﺎل‪ِ :‬ﺑﺴـﻨﱠﺔِ‬ ‫ِ‬
‫ﻓﺈن َﱂ ْ َ ْ‬ ‫ﻗﺎل ‪ْ ِ َ )) :‬‬ ‫ِ َ ِ‬ ‫ِ‬
‫ﲡﺪ ؟ (( َ َ ُ‬ ‫ﺑﻜﺘﺎب اﷲ ‪َ َ ،‬‬
‫ﻗﺎل َ ْ َ ِ ُ‬
‫أﺟﺘﻬﺪ‬ ‫ﲡﺪ ؟ (( َ َ‬ ‫ﻓﺈن َﱂ ْ َ ِ ْ‬ ‫ﻗﺎل ‪ْ ِ َ )) :‬‬ ‫رﺳﻮل اﷲ ‪َ َ ،‬‬ ‫ِ‬
‫َ ُ‬
‫ـــﻮل اﷲ ‪ - ^ -‬ﰲِ‬ ‫ﻓﴬب َر ُﺳ ُ‬ ‫َ‬
‫رأﻳـــﻲ ‪ ،‬ﻗـــﺎل‪َ َ َ :‬‬ ‫َ‬ ‫َ‬ ‫ِ‬ ‫َْ‬
‫وﻓـﻖ َ ُ َ‬
‫رﺳـﻮل‬ ‫اﻟـﺬي َ ﱠ َ‬ ‫اﳊﻤـﺪ ﷲﱠِ ﱠ ِ‬ ‫وﻗﺎل ‪ُ ْ َ )) :‬‬ ‫ﺻﺪره َ َ َ‬ ‫ِِْ‬
‫َ‬
‫ﻣﺘﻮﻥ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫‪٧١‬‬

‫ِ‬ ‫ِ‬ ‫ِ‬

‫رﺳـــﻮل اﷲ (( َ َ َ‬
‫وﻫـــﺬا‬ ‫ﻳـــﺮﴈ َ ُ َ‬ ‫رﺳـــﻮل اﷲ َﳌـــﺎ ُ ْ‬ ‫َ ُ‬
‫ٍ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﺟﻴﺪ ‪.‬‬ ‫ﺑﺈﺳﻨَﺎد َ ﱢ‬ ‫واﻟﺴﻨ َِﻦ ِ ْ‬ ‫اﳌﺴﺎﻧﺪ َ ﱡ‬ ‫اﳊﺪﻳﺚ ﰲ َ َ‬ ‫َْ ُ‬
‫وﻻ ِﰲ‬ ‫اﻟﺘﻔﺴـﲑ ِﰲ ْ ُ ِ‬
‫اﻟﻘـﺮآن َ َ‬ ‫ِ‬ ‫إذا َﱂ ْ َ ِ ْ‬ ‫وﺣﻴﻨ َِﺌ ٍﺬ َ‬ ‫ِ‬
‫ْ‬ ‫ﻧﺠﺪ ﱠ ْ َ‬ ‫َ‬
‫ِ‬
‫ــﺤﺎﺑﺔ ؛‬ ‫ــﻚ َإﱃ َأ ْﻗ َ ِ‬ ‫ِ‬
‫رﺟﻌﻨَــﺎ ِﰲ َذﻟ َ‬ ‫ِ‬
‫ــﻮال اﻟ ﱠﺼ َ َ‬ ‫اﻟ ﱡﺴــﻨﱠﺔ ‪ْ َ َ ،‬‬
‫ــﺎﻫﺪوه ِﻣــﻦ ْاﻟ ُﻘــﺮآنِ‬ ‫ِ‬ ‫ِ‬
‫ــﺬﻟﻚ ؛ ﳌَــﺎ َﺷ َ ُ ُ ْ ْ‬ ‫أدرى ﺑِ َ َ‬ ‫ــﺈﳖﻢ َ ْ َ‬ ‫َﻓ ِ ﱠ ُ ْ‬
‫اﺧﺘﺼــﻮا ِﲠــﺎ ؛ وﳌَِــﺎ َﳍ ِ‬ ‫واﻷَﺣ ِ ِ‬
‫ــﻦ‬
‫ــﻢ ﻣ ْ‬ ‫ُ ْ‬ ‫َ َ‬ ‫ــﻮال ﱠاﻟﺘــﻲ ْ َ ﱡ‬ ‫َ ْ ْ َ‬
‫واﻟﻌﻤﻞ ﱠ ِ ِ‬
‫اﻟﺼﺎﻟﺢ‪،‬‬ ‫اﻟﺼﺤﻴﺢ َ ْ َ َ ِ‬ ‫واﻟﻌﻠﻢ ﱠ ِ ِ‬ ‫اﻟﺘﺎم َ ْ ِ ْ ِ‬ ‫اﻟﻔﻬ ِﻢ ﱠ ﱢ‬ ‫َْْ‬
‫اﻷرﺑﻌـﺔ‪ِ:‬‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻛﺎﻷﺋﻤـﺔ ْ َ ْ َ َ‬ ‫وﻛـﱪاؤﻫﻢ َ ْ َ ﱠ‬ ‫ﻋﻠﲈؤﻫﻢ َ ُ َ َ ُ ُ ْ‬ ‫ﺳﻴﲈ ُ َ َ ُ ُ ْ‬ ‫َﻻ ﱠ َ‬
‫ــﺪﻳﲔ ‪ِ :‬ﻣﺜْ ِ‬ ‫اﳋﻠ َﻔ ِ‬
‫ــﻞ‬ ‫ــﺔ اﳌَ ْﻬ ِ ﱢ َ‬ ‫واﻷﺋﻤ ِ‬ ‫ِ‬
‫ــﺪﻳﻦ ‪ َ ْ َ ،‬ﱠ‬ ‫اﻟﺮاﺷ َ‬
‫ــﺎء ِ ِ‬
‫ﱠ‬ ‫َُْ‬
‫ﺟﻌ َﻔ ٍ‬ ‫ــﺎل ْ ِ‬ ‫ــﻦ ﻣﺴ ٍ‬ ‫ِ‬
‫ــﺮ‬ ‫ــﺎم َأ ُﺑــﻮ َ ْ‬ ‫اﻹ َﻣ ُ‬ ‫ــﻌﻮد ‪َ ،‬ﻗ َ‬ ‫َﻋ ْﺒــﺪ اﷲ ْﺑ ِ َ ْ ُ‬
‫ﻗﺎل‪:‬‬ ‫ﺣﺪﺛﻨَﺎ َ ُأﺑﻮ ﻛﺮﻳﺐ َ َ‬ ‫ﺟﺮﻳﺮ اﻟﻄﱪي‪ َ :‬ﱠ َ‬ ‫ﺑﻦ َ ِ ٍ‬ ‫ﳏﻤﺪ ْ ُ‬ ‫َُﱠ ُ‬
‫ــﻦ َ ِأﰊ‬ ‫ــﺶ َﻋ ْ‬ ‫اﻷﻋ َﻤ ُ‬ ‫أﻧﺒﺄ َﻧــﺎ ْ َ ْ‬ ‫ــﻮح َ ْ َ َ‬ ‫ــﻦ ُﻧ ٍ‬ ‫ــﺎﺑﺮ ْﺑ ُ‬‫أﻧﺒﺄ َﻧــﺎ َﺟ ِ ُ‬ ‫َْ ََ‬
‫ﻳﻌﻨـﻲ‬ ‫ﻋﺒـﺪ اﷲ ِ‬ ‫ﻗﺎل‪َ َ :‬‬ ‫ﻣﴪوق َ َ‬ ‫ٍ‬
‫ﻗـﺎل َ ْ ُ َ ْ‬ ‫ﻋﻦ َ ْ ُ‬ ‫اﻟﻀﺤﻰ َ ْ‬ ‫ﱡ َ‬
‫ِ‬ ‫ٍ‬
‫ﻧﺰﻟـﺖ َ ٌ‬
‫آﻳـﺔ‬ ‫ﻏﲑه َﻣﺎ َ َ َ ْ‬ ‫إﻟﻪ َ ْ ُ ُ‬ ‫واﻟﺬي َﻻ َ َ‬ ‫ﻣﺴﻌﻮد ‪ َ َ ) :‬ﱠ‬ ‫اﺑﻦ َ ْ ُ‬ ‫ْ َ‬
 ‫‪٧٢‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﺘﻔﺴﲑ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‬

‫وأﻧﺎ َ َ ِ‬ ‫ﻣﻦ ِ َ ِ‬ ‫ِ‬

‫وأﻳـﻦ‬ ‫ﻧﺰﻟـﺖ َ َ ْ َ‬ ‫ﻓـﻴﻤﻦ َ َ َ ْ‬ ‫أﻋﻠﻢ َ ْ‬ ‫ﻛﺘﺎب اﷲ ﱠإﻻ َ َ َ ْ ُ‬ ‫ْ‬
‫ﺑﻜﺘـﺎب اﷲ‬ ‫أﻋﻠـﻢ ِ ِ َ ِ‬ ‫أﺣـﺪ َ ْ َ َ‬
‫ﻣﻜﺎن َ ٍ‬
‫أﻋﻠﻢ َ َ َ َ‬ ‫وﻟﻮ َ ْ َ ُ‬ ‫ﻧﺰﻟﺖ ‪ْ َ َ ،‬‬ ‫َََ ْ‬
‫أﻳﻀـﺎ‬ ‫اﻷﻋﻤﺶ َ ْ ً‬ ‫وﻗﺎل ْ َ ْ َ ُ‬ ‫ﻷﺗﻴﺘﻪ ( َ َ َ‬ ‫اﳌﻄﺎﻳﺎ َ َ َ ْ‬
‫ﻣﻨﻲ ﺗﻨﺎوﻟﻪ َ َ َ‬ ‫ِﱢ‬
‫ﻛــﺎن‬‫ــﺎل‪َ َ ) :‬‬ ‫ٍ‬
‫ﻣﺴــﻌﻮد َﻗ َ‬ ‫ﻋــﻦ ا ْﺑ ِ‬ ‫ــﻦ َ ِأﰊ َوا ِﺋ ٍ‬
‫ــﻦ َ ْ ُ‬ ‫ــﻞ َ ْ‬ ‫َﻋ ْ‬
‫ٍ‬ ‫ِ‬
‫ﻋﴩ آ َﻳــﺎت َﱂ ْ ُ َ ِ ْ ُ ﱠ‬
‫ﳚــﺎوزﻫﻦ‬ ‫ﺗﻌﻠــﻢ َ ْ َ‬ ‫إذا َ َ ﱠ َ‬ ‫ــﻞ ﻣﻨﱠــﺎ َ‬ ‫اﻟﺮ ُﺟ ُ‬ ‫ﱠ‬
‫ِ‬ ‫ِ‬
‫ﲠﻦ (‪.‬‬ ‫واﻟﻌﻤﻞ ِ ِ ﱠ‬ ‫ﻣﻌﺎﻧﻴﻬﻦ َ ْ َ َ َ‬ ‫ﻳﻌﺮف َ َ َ ُ ﱠ‬ ‫ﺣﺘﻰ َ ْ َ‬ ‫َ ﱠ‬
‫ﺑـﻦ َ ﱠ ٍ‬ ‫ِ‬
‫اﺑـﻦ‬
‫ﻋﺒـﺎس ْ ُ‬ ‫ﻋﺒـﺪ اﷲ ْ ُ‬ ‫اﻟﺒﺤـﺮ َ ْ ُ‬ ‫اﳊـﱪ ْ َ ْ ُ‬ ‫ْﻬﻢ ْ َ ْ ُ‬ ‫َوﻣﻨ ُ ْ‬
‫اﻟﻘــﺮآن ِ َ ِ‬ ‫ِ‬ ‫رﺳــﻮل اﷲ ^ ‪ِ َ ُ ُ ،‬‬ ‫ِ‬
‫ﺑﱪﻛــﺔ‬ ‫وﺗﺮﲨــﺎن ْ ُ ْ َ َ‬ ‫َ ْ‬ ‫ﻋــﻢ َ ُ‬ ‫َ ﱢ‬
‫ِ‬ ‫ِ‬
‫اﻟﻠﻬـﻢ‬‫ﻗـﺎل ‪ )) :‬ﱠ ُ ﱠ‬ ‫ﺣﻴـﺚ َ َ‬ ‫ﻟﻪ َ ْ ُ‬ ‫رﺳﻮل اﷲ ^ ‪ُ َ ،‬‬ ‫دﻋﺎء َ ُ‬ ‫ُ َ‬
‫اﺑــﻦ‬
‫ــﺎل ْ ُ‬ ‫ــﻞ (( َو َﻗ َ‬ ‫اﻟﺘﺄوﻳ َ‬ ‫ِ‬ ‫ْ‬ ‫ــﺪﻳﻦ َ َ ﱢ ْ ُ‬
‫وﻋﻠﻤــﻪ ﱠ‬ ‫ــﻪ ﰲ اﻟ ﱢ ِ‬ ‫ِ‬ ‫ﻓﻘ ْﻬ ُ‬ ‫َﱢ‬
‫ﺑﺸـﺎر َ ْ َ َ ِ‬
‫أﻧﺒﺄﻧـﺎ‬ ‫وﻛﻴـﻊ َ ْ َ َ َ‬
‫أﻧﺒﺄﻧـﺎ َ ٌ‬ ‫ﺑﻦ َ ﱠ ٍ َ‬ ‫ﳏﻤﺪ ْ ُ‬ ‫ﺣﺪﺛﻨَﺎ ُ َ ﱠ ُ‬ ‫ﺟﺮﻳﺮ‪ َ :‬ﱠ َ‬ ‫َ ِ ٍ‬
‫ﻣﴪوق‬ ‫ٍ‬
‫ﻋـﻦ َ ْ ُ‬ ‫ﻣﺴـﻠﻢ َ ْ‬ ‫ﻋـﻦ ُ ْ ِ ٍ‬ ‫اﻷﻋﻤـﺶ َ ْ‬ ‫ﻋﻦ ْ َ ْ َ ِ‬ ‫ﺳﻔﻴﺎن َ ْ‬ ‫ُ َْ ُ‬
‫ــﻢ‬ ‫ﻋﺒـﺪ اﷲ ﻳﻌﻨِــﻲ اﺑـﻦ ﻣﺴ ٍ ِ‬ ‫ﻗـﺎل‪َ :‬ﻗ َ‬ ‫َ َ‬
‫ــﻌﻮد ‪ ) :‬ﻧ ْﻌ َ‬ ‫ْ َ َ ْ ُ‬ ‫ــﺎل َ ْ ُ َ ْ‬
‫اﺑﻦ َ ﱠ ٍ‬ ‫ﺗﺮﲨﺎن ْ ُ ِ‬
‫ﳛﻴـﻰ‬ ‫ﻋـﻦ َ ْ َ‬ ‫رواه َ ْ‬ ‫ﺛﻢ َ َ ُ‬ ‫ﻋﺒﺎس (‪ ُ .‬ﱠ‬ ‫اﻟﻘﺮآن ْ ُ‬ ‫ُْ َُ ُ ْ‬
‫ﻣﺘﻮﻥ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫‪٧٣‬‬

‫ﻋـﻦ‬‫ﺳـﻔﻴﺎن َ ْ‬ ‫ﻋـﻦ ُ ْ َ َ‬ ‫اﻷزرق َ ْ‬ ‫إﺳـﺤﺎق ْ َ ْ ِ‬ ‫ﻋﻦ ْ َ َ‬ ‫ﺑﻦ داود َ ْ‬ ‫ْ ِ‬

‫َ‬
‫ﻋﻦ‬‫اﻟﻀﺤﻰ َ ْ‬ ‫ﺻﺒﻴﺢ َ ِأﰊ ﱡ َ‬ ‫ﺑﻦ ُ َ ْ ٍ‬ ‫ﻣﺴﻠﻢ ْ ِ‬‫ﻋﻦ ُ ْ ِ ِ‬ ‫اﻷﻋﻤﺶ َ ْ‬ ‫َْْ َ ِ‬
‫ِ‬ ‫ٍ‬ ‫ﻋــﻦ ا ْﺑ ِ‬ ‫ٍ‬
‫ـــﻢ‬ ‫ـــﺎل ‪ ) :‬ﻧ ْﻌ َ‬ ‫أﻧــﻪ َﻗ َ‬ ‫ـــﻦ َﻣ ْﺴـــ ُﻌﻮد َ ﱠ ُ‬ ‫ﻣﴪوق َ ْ‬ ‫َُْ‬
‫ﻋﻦ ُﺑﻨ َْﺪارٍ‬ ‫ُ‬ ‫ٍ‬ ‫ِ‬ ‫ُ‬ ‫ْ‬ ‫ِ‬ ‫ُ‬
‫رواه َ ْ‬ ‫ﺛﻢ َ َ ُ‬ ‫ﻋﺒﺎس ( ﱠ‬ ‫اﺑﻦ َ ﱠ‬ ‫ﻟﻠﻘﺮآن ْ ُ‬ ‫ﲨﺎن ْ‬ ‫اﻟﱰ ُ َ‬‫ﱡْ‬
‫ﻛـﺬﻟﻚ ‪،‬‬ ‫ِ‬
‫اﻷﻋﻤـﺶ ِﺑـﻪ َ َ َ‬ ‫ِ‬ ‫ﻋـﻦ ْ َ ْ َ ِ‬ ‫ٍ‬ ‫ﺟﻌﻔﺮ ْ ِ‬ ‫ﻋﻦ َ ْ َ ِ‬
‫ﻋﻮن َ ْ‬ ‫ﺑﻦ َ ْ‬ ‫َ ْ‬
‫ٍ‬ ‫ﺻﺤﻴﺢ َإﱃ ْ ِ‬ ‫ِ‬
‫ﻋﻦ‬ ‫ﻗﺎل َ ْ‬ ‫أﻧﻪ َ َ‬‫ﻣﺴﻌﻮد َ ﱠ ُ‬ ‫اﺑﻦ َ ْ ُ‬ ‫َﺎد َ ٌ‬ ‫إﺳﻨ ٌ‬ ‫ﻓﻬﺬا ْ‬ ‫ََ َ‬
‫ٍ‬ ‫ﻫﺬه ْ ِ‬ ‫ﻋﺒﺎس ِ ِ‬ ‫ْ ِ‬
‫ﻣﺴﻌﻮد‬ ‫اﺑﻦ َ ْ ُ‬ ‫ﻣﺎت ْ ُ‬ ‫وﻗﺪ َ َ‬ ‫ﺒﺎرة ‪ْ َ َ ،‬‬ ‫اﻟﻌ َ َ ُ‬ ‫اﺑﻦ َ ﱠ ٍ َ‬
‫وﻋﻤـﺮ‬ ‫اﻟﺼـﺤﻴﺢ ‪ َ َ ،‬ﱠ َ‬ ‫ﻋـﲆ ﱠ ِ ِ‬ ‫وﺛﻼﺛـﲔ َ َ‬ ‫ﺛﻼث َ َ َ ِ َ‬ ‫ِﰲ ﺳﻨ َِﺔ َ َ ٍ‬
‫َ‬
‫وﺛﻼﺛﲔ َﺳﻨ ًَﺔ ‪َ َ ،‬ﻓﲈ َﻇﻨﱡﻚ ِ َﺑﲈ‬ ‫ِ‬
‫ﻋﺒﺎس ﺳﺘﺎ َ َ َ َ‬ ‫ِ‬ ‫اﺑﻦ َ ﱠ ٍ‬ ‫ﺑﻌﺪه ْ ُ‬ ‫ََُْ‬
‫ــﻌﻮد ؟ َو َﻗ َ‬ ‫ٍ‬ ‫ــﺪ ا ْﺑ ِ‬ ‫اﻟﻌ ُﻠ ِ‬ ‫ِ‬
‫ــﺎل‬ ‫ــﻦ َﻣ ْﺴ ُ‬ ‫ــﻮم َﺑ ْﻌ َ‬ ‫ــﻦ ْ ُ‬ ‫ــﺒﻪ ﻣ ْ‬ ‫َﻛ َﺴ َ ُ‬
‫ﺋﻞ‪ِ َ َ ْ َ :‬‬ ‫ِ‬ ‫َْْ َ ُ‬
‫ﻋﺒـﺪ اﷲ‬ ‫ﻋﲇ َ ْ َ‬ ‫اﺳﺘﺨﻠﻒ َ ﱞ‬ ‫ﻋﻦ َ ِأﰊ َوا ٍ ْ‬ ‫اﻷﻋﻤﺶ َ ْ‬
‫ﻓﻘـﺮأ ِﰲ‬ ‫ﱠـﺎس َ َ َ َ‬ ‫ﻓﺨﻄـﺐ اﻟﻨ َ‬ ‫اﳌﻮﺳﻢ َ َ َ َ‬ ‫ﻋﲆ َ ْ ِ ِ‬ ‫ﻋﺒﺎس َ َ‬ ‫ﺑﻦ َ ﱠ ٍ‬ ‫ْ َ‬
‫ﺳﻮرة اﻟﻨ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﱡﻮر ‪-‬‬ ‫رواﻳﺔ ُ َ‬ ‫وﰲ ِ َ َ‬ ‫اﻟﺒﻘﺮة ‪ِ َ -‬‬ ‫ﺳﻮرة ْ َ َ َ‬ ‫ﺧﻄﺒﺘﻪ ُ َ َ‬ ‫ُ َْ‬
 ‫‪٧٤‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﺘﻔﺴﲑ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ـــﱰ ُك‬ ‫ِ‬ ‫ﻓﻔﴪﻫــﺎ َ ْ ِ‬

‫اﻟــﺮوم َواﻟ ﱡ ْ‬ ‫ـــﻤﻌﺘﻪ ﱡ ُ‬ ‫ﻟــﻮ َﺳ َ ْ ُ‬ ‫ـــﲑا َ ْ‬ ‫ﺗﻔﺴ ً‬ ‫ََﱠَ َ‬
‫ﻷﺳﻠﻤﻮا ‪.‬‬ ‫واﻟﺪﻳﻠﻢ َ َ ْ َ ُ‬ ‫َ ﱠَْ ُ‬
‫ــﲈﻋﻴﻞ ﺑــﻦ َ ِ‬ ‫ِ‬ ‫ﻏﺎﻟــﺐ ﻣــﺎ ِ ِ‬ ‫و ِﳍ َ ِ‬
‫ﻋﺒــﺪ‬ ‫ﻳﺮوﻳــﻪ إ ْﺳ َ ُ ْ ُ ْ‬ ‫ــﺬا َ ُ َ َ ْ‬ ‫َ َ‬
‫ِ‬ ‫ﺗﻔﺴ ِ‬ ‫ِ‬ ‫ــﲑ ِﰲ َ ْ‬
‫ــﻦ َﻫ َ ْ ِ‬
‫ــﺬﻳﻦ‬ ‫ــﲑه َﻋ ْ‬ ‫اﻟﻜﺒِ ُ‬ ‫اﻟـﺮﲪﻦ اﻟﺴــﺪي ْ َ‬ ‫ﱠ َْ ِ‬
‫وﻟﻜـﻦ ِﰲ‬ ‫ِ‬ ‫واﺑﻦ َ ﱠ ٍ‬ ‫ﻣﺴﻌﻮد َ ْ ِ‬ ‫ٍ‬ ‫اﻟﺮﺟﻠﲔ ‪ِ ْ :‬‬ ‫ﱠ ُ َْ ِ‬
‫ﻋﺒـﺎس ‪ْ َ َ ،‬‬ ‫اﺑﻦ َ ْ ُ‬
‫ﳛﻜﻮ َﻧ ِ‬ ‫اﻷﺣﻴ ِ‬
‫ﻣــﻦ‬
‫ــﻪ ْ‬ ‫ْﻬﻢ َﻣــﺎ َ ْ ُ ُ‬ ‫ــﻞ َﻋــﻨ ُ ْ‬ ‫ــﺎن َﻳﻨْ ُﻘ ُ‬ ‫ــﺾ ْ َ ْ َ‬ ‫َﺑ ْﻌ ِ‬
‫أﻗﺎوﻳﻞ َأﻫ ِﻞ ْ ِ َ ِ ِ‬
‫رﺳـﻮل اﷲ ـ‬ ‫أﺑﺎﺣﻬـﺎ َ ُ ُ‬ ‫اﻟﻜﺘـﺎب ﱠاﻟﺘـﻲ َ َ َ َ‬ ‫ََ ِ ِ ْ‬
‫آﻳــﺔ ‪،‬‬ ‫ــﻮ َ ً‬ ‫ــﺎل ‪ َ )) :‬ﱢﺑﻠ ُﻐــﻮا َﻋ ﱢﻨــﻲ َوﻟَ ْ‬ ‫ــﺚ َﻗ َ‬ ‫^ ـــ َﺣﻴْ ُ‬
‫ــﻦ‬ ‫ــﺮج ‪َ ،‬و َﻣ ْ‬ ‫وﻻ َﺣ َ َ‬ ‫ــﻞ َ َ‬ ‫إﴎاﺋِﻴ َ‬ ‫ــﻦ َﺑﻨــﻲ ْ َ‬
‫ــﺪﺛﻮا ﻋ ِ‬
‫َو َﺣ ﱢ ُ َ ْ‬
‫ﻣـﻦ ﱠ ِ‬ ‫ﻓﻠﻴﺘﺒـﻮأ ْ َ ِ‬
‫اﻟﻨـﺎر ((‬ ‫ﻣﻘﻌـﺪه ْ‬ ‫ﻣﺘﻌﻤـﺪا َ ْ َ َ َ ﱠ ْ َ َ ُ‬ ‫ﻋﲇ ُ َ َ ﱢ ً‬ ‫ﻛﺬب َ َ ﱠ‬ ‫ََ َ‬
‫ﻋﺒـﺪ‬
‫ﻛـﺎن َ ْ ُ‬ ‫وﳍـﺬا َ َ‬ ‫ﻋﻤـﺮو [ ؛ َ ِ َ َ‬ ‫ﺑـﻦ َ ْ ٍ‬
‫ﻋﺒـﺪ اﷲ ْ ِ‬ ‫اﻟﺒﺨﺎري ﻋﻦ ِ‬
‫رواه ْ ُ َ ِ ﱡ َ ْ َ ْ‬ ‫]َ َ ُ‬
‫اﻟﲑﻣـﻮك َ َ َ ْ ِ‬‫ِ‬ ‫ِ‬ ‫ﺑﻦ َ ْ ٍ‬
‫زاﻣﻠﺘـﲔ‬ ‫ﻳـﻮم ْ َ ْ ُ‬ ‫أﺻﺎب َ ْ َ‬ ‫ﻗﺪ َ َ َ‬ ‫ﻋﻤﺮو َ ْ‬ ‫اﷲ ْ ُ‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﺑـﲈ‬ ‫ْﻬﲈ ِ َ‬ ‫ﳛـﺪث ﻣـﻨ ُ َ‬ ‫ﻓﻜﺎن ُ َ ﱢ ُ‬ ‫اﻟﻜﺘﺎب ؛ َ َ َ‬ ‫أﻫﻞ ْ َ ِ‬ ‫ﻛﺘﺐ َ ْ ِ‬ ‫ﻣﻦ ُ ُ ِ‬ ‫ْ‬
‫ــﻚ ‪،‬‬ ‫اﻹذن ِﰲ َذﻟِ َ‬ ‫ــﺪﻳﺚ ِﻣــﻦ ْ ِ ْ ِ‬
‫ْ‬
‫ــﺬا ا ْﳊ ِ ِ‬
‫ــﻦ َﻫ َ َ‬ ‫ــﻪ ﻣ ْ‬
‫ﻓﻬﻤ ِ‬
‫َِ َ ُ‬
‫ﻣﺘﻮﻥ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫‪٧٥‬‬

‫ـــﺬه ْ َ ِ‬ ‫وﻟ ِﻜـــﻦ ﻫ ِ ِ‬

‫ـــﺚ اﻹﴎاﺋﻴﻠﻴـــﺔ ُﺗ ْ َ ُ‬
‫ـــﺬﻛﺮ‬ ‫اﻷﺣﺎدﻳ َ‬ ‫َ‬ ‫ََ ﱠ َ‬
‫ﺛﻼﺛﺔ َ ْ َ ٍ‬ ‫ﻋﲆ َ َ َ ِ‬ ‫ﻟﻼﺳﺘﺸﻬﺎد‪َ ،‬ﻻ ِ ِ ْ ِ َ ِ ِ‬ ‫ِ ِْ ِ‬
‫أﻗﺴﺎم‪:‬‬ ‫ﻓﺈﳖﺎ َ َ‬ ‫ﻟﻼﻋﺘﻘﺎد َ ﱠ َ‬ ‫ْ َ‬
‫ﺑﺄﻳﺪﻳﻨَﺎ ﱠﳑﺎ َ ْ َ ُ‬
‫ﻳﺸﻬﺪ‬ ‫ِ‬ ‫ِ‬ ‫َ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﺻﺤﺘﻪ ﱠﳑﺎ ْ‬ ‫ﻋﻠﻤﻨَﺎ ﱠ َ ُ‬ ‫ﺃﹶﺣ‪‬ﺪ‪‬ﻫ‪‬ﺎ‪َ :‬ﻣﺎ َ ْ‬
‫ِ‬ ‫ﺑﺎﻟﺼﺪق ‪َ َ َ ،‬‬ ‫ﻟﻪ ِ ﱢ ْ ِ‬
‫ﺻﺤﻴﺢ ‪.‬‬ ‫ﻓﺬاك َ ٌ‬ ‫َُ‬
‫ِ‬ ‫ﻛﺬﺑﻪ ِﺑﲈ ِﻋﻨ َ َ ِ‬ ‫ِ‬ ‫ِ‬
‫َﺎﻟﻔﻪ‪.‬‬ ‫ْﺪﻧﺎ ﱠﳑﺎ ُﳜ ُ ُ‬ ‫ﻋﻠﻤﻨَﺎ َ َ ُ َ‬ ‫ﻭ ﺍﻟﺜﱠﺎﻧِﻲ‪َ :‬ﻣﺎ َ ْ‬
‫ِ‬
‫ﻫـﺬا‬ ‫ﻣﻦ َ َ‬ ‫ﻣﺴﻜﻮت َﻋﻨ ُْﻪ ‪َ ،‬ﻻ ْ‬ ‫ﻫﻮ َ ْ ُ ٌ‬ ‫ﻭ ﺍﻟﺜﱠﺎﻟِﺚﹸ‪َ :‬ﻣﺎ ُ َ‬
‫ﻧـﺆﻣﻦ ِ ِ‬ ‫ِ‬ ‫ﻫﺬا ْ َ ِ ِ‬ ‫اﻟﻘﺒﻴﻞ ‪ِ َ ،‬‬
‫وﻻ‬ ‫ﺑـﻪ َ َ‬ ‫ﻓﻼ ُ ْ ُ‬ ‫اﻟﻘﺒﻴﻞ ‪َ َ ،‬‬ ‫ﻣﻦ َ َ‬ ‫وﻻ ْ‬ ‫َِْ ِ َ‬
‫ذﻟـﻚ‬ ‫وﻏﺎﻟﺐ َ ِ َ‬ ‫ِ‬
‫ﺗﻘﺪم ‪ُ َ َ ،‬‬ ‫ﺣﻜﺎﻳﺘﻪ َﳌﺎ َ َ ﱠ َ‬
‫وﲡﻮز ِ َ ُ ِ‬
‫َ ُ‬ ‫ﻧﻜﺬﺑﻪ ‪ُ ُ َ َ ،‬‬ ‫ُ َ ﱢُُ‬
‫وﳍــﺬا‬‫دﻳﻨــﻲ ؛ َ ِ َ َ‬ ‫ﱟ‬
‫ــﺮ ِ ِ‬ ‫ﺗﻌــﻮد َإﱃ َأ ْﻣ ٍ‬ ‫ﺪة ﻓﻴــﻪ َ ُ ُ‬
‫ﻓﺎﺋــ َ َ ِ ِ‬ ‫ِﳑــﺎ َﻻ َ ِ‬
‫ﱠ‬
‫ِ‬ ‫ﻣﺜـﻞ َ َ‬ ‫ِ‬
‫اﻟﻜﺘﺎب ﰲ ْ ِ‬ ‫ِ‬ ‫أﻫﻞ ْ َ ِ‬ ‫ِ‬ ‫ﻋﻠﲈء َ ْ ِ‬ ‫ِ‬
‫ﻛﺜـﲑا ؛‬ ‫ﻫـﺬا َ ً‬ ‫ْﺘﻠﻒ ُ َ َ ُ‬ ‫َﳜ َ ُ‬
‫ﻛـﲈ‬ ‫ذﻟـﻚ ‪َ َ ،‬‬ ‫ﺑﺴـﺒﺐ َ ِ َ‬ ‫ﺧـﻼف ِ َ َ ِ‬ ‫اﳌﻔﴪﻳﻦ ِ َ ٌ‬ ‫ﻋﻦ ُ َ ﱢ ِ َ‬ ‫وﻳﺄﰐ َ ْ‬‫َ َِْ‬
‫أﺻـﺤﺎب ْ َ ِ‬ ‫أﺳـﲈء َ ْ َ ِ‬ ‫ﻳﺬﻛﺮون ِﰲ ِ ْ ِ‬
‫اﻟﻜﻬـﻒ‬ ‫ْ‬ ‫ﻫـﺬا َ ْ َ َ‬ ‫ﻣﺜﻞ َ َ‬ ‫َْ ُُ َ‬
‫ِ‬ ‫ِ‬ ‫وﻟـﻮن َﻛ ْﻠ ِ ِ‬
‫أي‬ ‫ــﻦ َ ﱢ‬ ‫وﻋﺼـﺎ ُﻣﻮ َﺳــﻰ ﻣ ْ‬ ‫ــﺪﲥﻢ َ َ َ‬ ‫ــﺒﻬ ْﻢ َوﻋ ﱠ َ ُ ْ‬ ‫ََ ْ َ‬
‫اﻟﻄﻴ ِ ِ‬ ‫ﱠ َِ‬
‫أﺣﻴﺎ َﻫــﺎ‬ ‫ــﻮر ﱠاﻟﺘــﻲ َ ْ َ‬ ‫ــﲈء ﱡ ُ‬ ‫وأ ْﺳ َ َ‬ ‫ــﺖ ؟ َ َ‬ ‫اﻟﺸـﺠﺮ َﻛﺎ َﻧ ْ‬
 ‫‪٧٦‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﺘﻔﺴﲑ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﴐب ِﺑ ِ‬ ‫ِ ِ‬ ‫ﻹﺑـﺮاﻫﻴﻢ َ َ ْ ِ َ‬ ‫ِ‬ ‫ِ‬

‫ــﻪ‬ ‫اﻟـﺒﻌﺾ ﱠاﻟـﺬي ُ ِ َ‬ ‫وﺗﻌﻴـﲔ ْ َ ْ‬ ‫اﷲُ ِ ْ َ َ‬
‫ِ ِ‬ ‫اﻟﻘﺘﻴﻞ ِﻣﻦ ْ َ ِ‬ ‫ِ‬
‫ﻛﻠـﻢ اﷲُ‬ ‫اﻟﺸـﺠﺮة ﱠاﻟﺘـﻲ َ ﱠ َ‬ ‫وﻧـﻮع ﱠ َ َ‬ ‫اﻟﺒﻘﺮة َ َ ْ َ‬ ‫َْ ُ ْ َ َ‬
‫ــﻪ اﷲُ ِﰲ‬ ‫ــﲑ َذﻟِ َ ِ‬ ‫ِﻣﻨْ َﻬــﺎ ُﻣﻮ َﺳــﻰ ‪َ ،‬إﱃ َﻏ ْ ِ‬
‫أﲠ َﻤ ُ‬ ‫ــﻚ ﳑ ﱠــﺎ َ ْ َ‬
‫اﳌﻜﻠﻔـﲔ‬ ‫ﻋـﲆ ُ َ ﱠ ِ َ‬ ‫ﺗﻌﻮد َ َ‬ ‫ﺗﻌﻴﻴﻨﻪ َ ُ ُ‬
‫ﻓﺎﺋﺪة ِﰲ َ ِ ِ ِ‬
‫ْ‬ ‫اﻟﻘﺮآن ِ ﱠﳑﺎ َﻻ َ ِ َ َ‬ ‫ُْ ِ‬
‫ْ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ْﻬﻢ‬ ‫اﳋﻼف َﻋـﻨ ُ ْ‬ ‫ﻧﻘﻞ ْ َ‬ ‫وﻟﻜﻦ َ ْ َ‬
‫دﻳﻨﻬﻢ َ َ ﱠ‬ ‫وﻻ ِ ْ‬ ‫دﻧﻴﺎﻫﻢ َ َ‬ ‫ِﰲ ُ ْ َ ُ ْ‬
‫ﺛـﺔ‬‫ﺳـﻴﻘﻮﻟﻮن َ َﺛﻼ َ ٌ‬
‫ﺗﻌﺎﱃ ‪َ ُ ُ َ َ  :‬‬ ‫ﻗﺎل َ َ َ‬ ‫ﻛﲈ َ َ‬ ‫ﺟﺎﺋﺰ َ َ‬ ‫ذﻟﻚ َ ِ ٌ‬ ‫ِﰲ َ ِ َ‬
‫وﻳﻘﻮﻟﻮن َ ْ ٌ ِ‬
‫ﻛﻠـﺒﻬﻢ‬ ‫ﺳﺎدﺳﻬﻢ َ ْ ُ ُ ْ‬ ‫ﲬﺴﺔ َ ُ ُ ْ‬ ‫ﻛﻠﺒﻬﻢ َ َ ُ ُ َ َ‬ ‫راﺑﻌﻬﻢ َ ْ ُ ُ ْ‬ ‫َ ُُِ ْ‬
‫ِ‬ ‫رﲨﺎ ِ ْ َ ْ ِ‬
‫ﻛﻠـﺒﻬﻢ‬‫وﺛـﺎﻣﻨﻬﻢ َ ْ ُ ُ ْ‬ ‫ﺳـﺒﻌﺔ َ َ ُ ُ ْ‬ ‫وﻳﻘﻮﻟـﻮن َ ْ َ ٌ‬ ‫ﺑﺎﻟﻐﻴـﺐ َ َ ُ ُ َ‬ ‫َ ًْ‬
‫ِ‬ ‫ِ‬
‫ﻓـﻼ‬ ‫ﻳﻌﻠﻤﻬـﻢ ﱠإﻻ َ ٌ‬
‫ﻗﻠﻴـﻞ َ َ‬ ‫ﺑﻌﺪﲥﻢ َﻣـﺎ َ ْ َ ُ ُ ْ‬ ‫أﻋﻠﻢ ِ ﱠ ِ ِ ْ‬ ‫رﰊ َ ْ َ ُ‬ ‫ﻗﻞ َ ﱢ‬ ‫ُْ‬
‫وﻻ َﺗﺴ َ ْ ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫ُﲤ ِ ِ‬
‫ــﻴﻬﻢ‬‫ــﺘﻔﺖ ﻓ ِ ْ‬ ‫ــﺎﻫﺮا َ َ ْ‬ ‫ــﺮاء َﻇ ً‬ ‫ــﻴﻬﻢ ﱠإﻻ ﻣ َ ً‬ ‫ــﺎر ﻓ ِ ْ‬ ‫َ‬
‫ِ‬
‫ـــﺘﻤﻠﺖ َﻫـــﺬه ْاﻵ َﻳ ُ‬
‫ـــﺔ‬ ‫ِ‬ ‫ـــﺪ ا ْﺷ َ َ َ ْ‬ ‫ـــﺪا ‪َ . ‬ﻓ َﻘ ْ‬ ‫َ‬
‫ـــﻨﻬﻢ أ َﺣ ً‬ ‫ِ‬
‫ﻣ ُْ ْ‬
‫وﺗﻌﻠـﻴﻢ َﻣـﺎ‬ ‫اﳌﻘـﺎم ‪ِ ِ ْ َ َ ،‬‬ ‫ﻫﺬا َ َ ِ‬ ‫اﻷدب ِﰲ َ َ‬ ‫ﻋﲆ ْ َ َ ِ‬ ‫ْ َِ َُ‬
‫اﻟﻜﺮﻳﻤﺔ َ َ‬
‫ْﻬﻢ‬ ‫ــﱪ َﻋــﻨ ُ ْ‬ ‫ــﺎﱃ َأ ْﺧ َ َ‬ ‫ــﻪ َﺗ َﻌ َ‬ ‫ﻓﺈ ﱠﻧ ُ‬ ‫ــﺬا ‪ِ َ ،‬‬ ‫ــﻞ َﻫ َ‬ ‫َﻳﻨ َْﺒ ِﻐــﻲ ِﰲ ِﻣﺜْ ِ‬
‫وﺳﻜﺖ‬ ‫ﻷوﻟﲔ َ َ َ َ‬ ‫اﻟﻘﻮﻟﲔ ا ْ َ ﱠ َ ْ ِ‬ ‫ﺿﻌﻒ ْ َ ْ َ ْ ِ‬ ‫أﻗﻮال ‪ َ ،‬ﱠ َ‬ ‫ﺑﺜﻼﺛﺔ َ ْ َ ٍ‬ ‫ََِ َ ِ‬
‫ﻣﺘﻮﻥ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫‪٧٧‬‬

‫ﺑـﺎﻃﻼ‬ ‫ﻛﺎن َ ِ ً‬ ‫إذ َ ْﻟﻮ َ َ‬ ‫ﺻﺤﺘﻪ ؛ ْ‬ ‫ﻋﲆ ِ ِ ِ‬

‫ﱠ‬ ‫ﻓﺪل َ َ‬ ‫اﻟﺜﺎﻟﺚ َ َ ﱠ‬ ‫َﻋﻦ ﱠ ِ ِ‬
‫ْ‬
‫ِ‬ ‫أرﺷـﺪ َإﱃ َ ﱠ‬ ‫ﺛﻢ َ ْ َ َ‬
‫ﻋـﲆ‬ ‫أن ﱢ َ َ‬
‫اﻻﻃـﻼع َ َ‬ ‫ردﳘﺎ ‪ ُ ،‬ﱠ‬ ‫ﻛﲈ َ ﱠ ُ َ‬ ‫ََ ﱠُ‬
‫ﻟﺮده َ َ‬
‫ﻗﻞ‬ ‫ﻫﺬا ‪ْ ُ  :‬‬ ‫ﻣﺜﻞ َ َ‬ ‫ﻓﻴﻘﺎل ِﰲ ِ ْ ِ‬ ‫ﲢﺘﻪ ‪ُ َ ُ َ ،‬‬ ‫ﻃﺎﺋﻞ َ ْ َ ُ‬ ‫ﻋﺪﲥﻢ َﻻ َ ِ َ‬ ‫ﱠ ِْ‬
‫ِ ِ‬
‫ﻗﻠﻴﻞ‬ ‫ﺑﺬﻟﻚ ﱠإﻻ َ ِ ٌ‬ ‫ﻳﻌﻠﻢ ِ َ ِ َ‬ ‫ﻓﺈﻧﻪ َﻣﺎ َ ْ َ ُ‬ ‫ﲥﻢ ‪ ِ َ ‬ﱠ ُ‬ ‫ﺑﻌﺪ ِ ِ ْ‬ ‫أﻋﻠﻢ ِ ِ ﱠ‬ ‫رﰊ َ ْ َ ُ‬ ‫َﱢ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻗـﺎل ‪:‬‬ ‫ﻓﻠﻬـﺬا َ َ‬
‫ﻋﻠﻴـﻪ ؛ َ َ َ‬ ‫أﻃﻠﻌـﻪ اﷲُ َ َ ْ‬ ‫ﳑـﻦ َ ْ َ َ ُ‬ ‫ﱠﺎس ﱠ ْ‬ ‫ﻣﻦ اﻟﻨ ِ‬ ‫ْ‬
‫أي َﻻ ُ ْ ِ ْ‬ ‫ِ‬ ‫ِ‬ ‫‪َ َ .‬ﻓﻼ ُ ِ ِ‬
‫ﲡﻬـﺪ‬ ‫ﻇـﺎﻫﺮا ‪ْ َ ‬‬ ‫ﻣـﺮاء َ ً‬ ‫ﻓـﻴﻬﻢ ﱠإﻻ َ ً‬ ‫ﲤﺎر ِ ْ‬ ‫َ‬
‫ِ‬ ‫َ‬ ‫ﲢﺘﻪ ‪َ َ ،‬‬ ‫ِ‬ ‫ِ‬
‫ﻋﻦ َذﻟَﻚ‬ ‫ﺗﺴﺄﳍﻢ َ ْ‬ ‫وﻻ َ ْ ْ ُ ْ‬ ‫ﻃﺎﺋﻞ َ ْ َ ُ‬ ‫ﻓﻴﲈ َﻻ َ َ‬ ‫ﻧﻔﺴﻚ َ‬ ‫َْ َ‬
‫ِ‬ ‫ِ‬
‫رﺟﻢ ْ َ ْ ِ‬
‫اﻟﻐﻴﺐ ‪.‬‬ ‫ذﻟﻚ ﱠإﻻ َ ْ َ‬ ‫ﻣﻦ َ َ‬ ‫ﻳﻌﻠﻤﻮن ْ‬ ‫ﻓﺈﳖﻢ َﻻ َ ْ َ ُ َ‬ ‫َِﱠُْ‬
‫اﳋﻼف ‪ْ َ :‬‬ ‫ﺣﻜﺎﻳﺔ ْ ِ َ ِ‬ ‫ﻳﻜﻮن ِﰲ ِ َ ِ‬
‫أن‬ ‫َ‬ ‫أﺣﺴﻦ َﻣﺎ َ ُ ُ‬ ‫ﻓﻬﺬا َ ْ َ ُ‬ ‫ََ َ‬
‫ﻋﲆ‬ ‫وأن ُﻳﻨ ﱠ ََﺒﻪ َ َ‬ ‫اﳌﻘﺎم ‪ْ َ َ ،‬‬ ‫ذﻟﻚ َ َ ِ‬ ‫اﻷﻗﻮال ِﰲ َ ِ َ‬ ‫ﺗﺴﺘﻮﻋﺐ ْ َ ْ َ ُ‬ ‫ُ ْ َْ َ َ‬
‫وﺗـﺬﻛ َﺮ َ ِ َ ُ‬
‫ﻓﺎﺋـﺪة‬ ‫اﻟﺒﺎﻃﻞ ‪َ ْ ُ َ ،‬‬ ‫وﻳﺒﻄﻞ ْ َ ِ ُ‬ ‫اﻟﺼﺤﻴﺢ ِﻣﻨ َْﻬﺎ ‪َ َ ْ ُ َ ،‬‬ ‫ﱠ ِ ِ‬
‫ﱢـﺰاع َ ْ ِ َ ُ‬
‫واﳋـﻼف‬ ‫ﻳﻄـﻮل اﻟﻨ َ ُ‬ ‫ﻟﺌﻼ َ ُ َ‬ ‫وﺛﻤﺮﺗﻪ ؛ ِ َ ﱠ‬ ‫اﳋﻼف َ َ َ َ ُ ُ‬
‫ِْ َ ِ‬
‫ﲢﺘﻪ ؛ َ ْ َ ِ ُ ِ‬ ‫ﻓﻴﲈ َﻻ َ ِ َ َ‬ ‫ِ‬
‫ﻓﺄﻣـﺎ‬ ‫اﻷﻫﻢ ‪ َ َ ،‬ﱠ‬
‫ﻋﻦ ْ َ َ ﱢ‬ ‫ﻓﻴﺸﺘﻐﻞ ِﺑﻪ َ ْ‬ ‫ﻓﺎﺋﺪة َ ْ َ ُ َ‬ ‫َ‬
‫ﻳﺴﺘﻮﻋﺐ َ ْ َ َ‬
‫أﻗـﻮال‬ ‫ِ‬ ‫ﺧﻼﻓﺎ ِﰲ َ َ ٍ‬
‫ﻣﺴﺄﻟﺔ َ َ‬ ‫ﺣﻜﻰ ِ َ ً‬ ‫ﻣﻦ َ َ‬
‫وﱂ ْ َ ْ َ ْ ْ‬ ‫َ ْ‬ ‫َ ْ‬
 ‫‪٧٨‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﺘﻔﺴﲑ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﻗﺪ َ ُ ُ‬ ‫إذ َ ْ‬ ‫ﻧﺎﻗﺺ ؛ ْ‬ ‫ِ‬ ‫اﻟﻨ ِ ِ‬

‫اﻟﺼـﻮاب‬
‫ﻳﻜﻮن ﱠ َ ُ‬ ‫ﻓﻬﻮ َ ٌ‬ ‫ﻓﻴﻬﺎ َ ُ َ‬ ‫ﱠﺎس َ‬
‫وﻻ‬ ‫وﻳﻄﻠﻘـﻪ َ َ‬ ‫ِ‬
‫اﳋـﻼف َ ُ ْ ُ ُ‬ ‫ﳛﻜـﻲ ْ ِ َ َ‬ ‫ﺗﺮﻛﻪ ‪َ ،‬أو َ ِ‬
‫ِﰲ ﱠاﻟﺬي َ َ َ ُ ْ ْ‬
‫ِ‬
‫ِ‬ ‫ﻣـﻦ ْ َ ْ َ ِ‬ ‫ِ ِ ِ‬
‫ﻧـﺎﻗﺺ‬‫ﻓﻬـﻮ َ ٌ‬ ‫اﻷﻗـﻮال ‪َ ُ َ ،‬‬ ‫اﻟﺼـﺤﻴﺢ ْ‬ ‫ﻋـﲆ ﱠ‬ ‫ُﻳﻨ ﱢ َُﺒﻪ َ َ‬
‫ﻋﺎﻣـﺪا َ َ ْ‬ ‫ِ‬ ‫ِ‬ ‫أﻳﻀﺎ ‪ْ ِ َ ،‬‬ ‫َْ ً‬
‫ﻓﻘـﺪ‬ ‫اﻟﺼـﺤﻴﺢ َ ً‬ ‫ِ‬ ‫ﻏـﲑ ﱠ‬ ‫ﺻـﺤﺢ َ ْ َ‬ ‫ﻓﺈن َ ﱠ َ‬
‫ﻣﻦ‬
‫ﻛﺬﻟﻚ َ ْ‬ ‫أﺧﻄﺄ َ َ ِ َ‬ ‫ﻓﻘﺪ َ ْ َ َ‬ ‫ﺟﺎﻫﻼ َ َ ْ‬ ‫اﻟﻜﺬب ‪ْ َ ،‬أو َ ِ ً‬ ‫ِ‬
‫ﺗﻌﻤﺪ ْ َ َ‬ ‫ََ ﱠ َ‬
‫ــﻪ ‪ْ َ ،‬أو َﺣ َﻜــﻰ‬ ‫ــﺪة َ ْﲢ َﺘ ُ‬ ‫ــﻴﲈ َﻻ َﻓﺎ ِﺋ َ َ‬ ‫َﻧﺼــﺐ ا ْ ِﳋ َ َ ِ‬
‫ــﻼف ﻓ َ‬ ‫َ َ‬
‫ﻗـﻮلٍ‬ ‫ِ‬ ‫ِ‬ ‫ََْ ً‬
‫ﺣﺎﺻـﻠﻬﺎ َإﱃ َ ْ‬ ‫َُ‬ ‫وﻳﺮﺟـﻊ َ‬
‫ﻟﻔﻈﺎ َ َ ْ ُ‬ ‫ﻣﺘﻌﺪدة َ ْ ً‬
‫أﻗﻮاﻻ ُ َ َ ﱢ َ ً‬
‫ــﺮ ِﺑ َــﲈ‬‫وﺗﻜ ﱠﺜ َ‬
‫ــﺎن َ َ َ‬‫اﻟﺰ َﻣ َ‬ ‫ــﻴﻊ ﱠ‬ ‫ــﺪ َﺿ ﱠ َ‬ ‫ﻣﻌﻨًــﻰ َﻓ َﻘ ْ‬ ‫َ ْأو َﻗ ْ َ ْ ِ‬
‫ــﻮﻟﲔ َ ْ‬
‫زور َواﷲُ‬ ‫ــﻮﰊ ُ ٍ‬ ‫ــﺲ َﺛ ْ َ ْ‬ ‫ﻛﻼ ِﺑ ِ‬ ‫ــﻮ َ َ‬ ‫ــﺤﻴﺢ ‪َ ،‬ﻓ ُﻬ َ‬ ‫ــﻴﺲ ِﺑ َﺼ ِ ِ‬ ‫َﻟ ْ َ‬
‫اﳌﻮﻓﻖ ِ ﱠ َ ِ‬
‫ﻟﻠﺼﻮاب ‪.‬‬ ‫َُ ﱢُ‬
‫ﻓﹶﺼ‪ ‬ﹲﻞ‬
‫وﻻ ِﰲ اﻟ ﱡﺴــﻨ ِﱠﺔ ‪،‬‬ ‫اﻟﺘﻔ ِﺴــﲑ ِﰲ ْاﻟ ُﻘ ِ‬
‫ــﺮآن َ َ‬‫ْ‬ ‫ــﺪ ﱠ ْ َ‬
‫إذا َﱂ َ ِ‬
‫ﲡ ْ‬ ‫َ ْ‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫اﻟﺼﺤﺎﺑﺔ ‪ْ َ َ ،‬‬ ‫ََ‬
‫ﻣـﻦ‬
‫ﻛﺜـﲑ ْ‬ ‫رﺟﻊ َ ٌ‬‫ﻓﻘﺪ َ َ َ‬ ‫ﻋﻦ ﱠ َ َ‬ ‫وﺟﺪﺗﻪ َ ْ‬ ‫وﻻ َ َ ْ‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫أﻗﻮال ﱠ ِ َ‬ ‫ذﻟﻚ َإﱃ َ ْ َ ِ‬ ‫ِ‬
‫اﻷﺋﻤﺔ ِﰲ َ َ‬‫ِ‬ ‫ِ‬
‫ﻛﻤﺠﺎﻫﺪ ْ ِ‬
‫ﺑـﻦ‬ ‫اﻟﺘﺎﺑﻌﲔ َ ُ َ‬ ‫َْ ﱠ‬
‫ﻣﺘﻮﻥ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫‪٧٩‬‬

‫ﺑـﻦ‬
‫ﳏﻤﺪ ْ ُ‬ ‫ﻗﺎل ُ َ ﱠ ُ‬ ‫ﻛﲈ َ َ‬ ‫اﻟﺘﻔﺴﲑ َ َ‬‫آﻳﺔ ِﰲ ﱠ ْ ِ ِ‬ ‫ﻛﺎن َ ً‬ ‫ﻓﺈﻧﻪ َ َ‬ ‫ﺟﱪ ‪ ِ َ ،‬ﱠ ُ‬ ‫َ ٍْ‬
‫ــﺪ‬ ‫ﳎﺎ ِﻫ ٍ‬ ‫ــﻦ ُ َ‬ ‫ــﻦ َﺻ ِ ٍ‬ ‫ــﺪﺛﻨَﺎ َأ َﺑ ُ‬ ‫ــﺤﺎق‪َ :‬ﺣ ﱠ َ‬ ‫إ ْﺳ َ َ‬
‫ــﺎﻟﺢ َﻋ ْ‬ ‫ــﺎن ْﺑ ُ‬
‫اﺑــﻦ َ ﱠ ٍ‬
‫ﻋﺒــﺎس‬ ‫ﻋــﲆ ْ ِ‬ ‫اﳌﺼــﺤﻒ َ َ‬ ‫ﻋﺮﺿــﺖ ُ ْ َ َ‬ ‫ﻗــﺎل‪ْ َ َ ) :‬‬ ‫َ َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫أوﻗﻔﻪ ﻋﻨ َْﺪ‬ ‫ﺧﺎﲤﺘﻪ ُ ُ ُ‬ ‫ﻓﺎﲢﺘﻪ َإﱃ َ َ‬ ‫ﻣﻦ َ َ‬ ‫ﺛﻼث ﻋﺮﺿﺎت ْ‬ ‫ََ َ‬
‫ــﻪ َإﱃ ﱢ ِ ِ‬ ‫ــﺄﻟﻪ َﻋﻨْﻬــﺎ ( و ِﺑ ِ‬ ‫ُﻛ ﱢ ٍ ِ‬
‫ــﺬي‬ ‫اﻟﱰﻣ ﱢ‬ ‫ْ‬ ‫وأ ْﺳ َ ُ ُ َ َ‬ ‫ــﻪ َ َ‬ ‫ــﻞ آ َﻳــﺔ ﻣﻨْ ُ‬
‫ِ‬
‫ﺣـﺪﺛﻨَﺎ‬ ‫اﻟﺒﴫي َ ﱠ َ‬ ‫ﻣﻬﺪي ْ َ ْ ِ ﱡ‬ ‫ﺑﻦ َ ْ ﱟ‬ ‫اﳊﺴﲔ ْ ُ‬ ‫ﺣﺪﺛﻨَﺎ ْ ُ َ ْ ُ‬ ‫ﻗﺎل‪ َ :‬ﱠ َ‬ ‫َ َ‬
‫ﻗـﺎل ‪َ ) :‬ﻣـﺎ ِﰲ‬ ‫ﻋﻦ ﻗﺘـﺎدة َ َ‬ ‫ﻣﻌﻤﺮ َ ْ‬ ‫ﻋﻦ ُ َ ﱠ ٍ‬ ‫اﻟﺮزاق َ ْ‬ ‫ﻋﺒﺪ ﱠ ِ‬
‫َُْ ﱠ‬
‫وﺑﻪ َإﻟﻴـﻪِ‬ ‫ﺷﻴﺌﺎ ( ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫آﻳﺔ ﱠإﻻ َ َ ْ‬ ‫ُْ ِ‬
‫اﻟﻘﺮآن َ ٌ‬
‫ْ‬ ‫ﻓﻴﻬﺎ َ ْ ً َ‬ ‫ﺳﻤﻌﺖ َ‬ ‫وﻗﺪ َ ْ‬ ‫ْ‬
‫ــﻦ‬
‫ــﻔﻴﺎن ْﺑ ُ‬ ‫ــﺪﺛﻨَﺎ ُﺳ ْ َ ُ‬ ‫ــﺮ َﺣ ﱠ َ‬ ‫ــﻦ َ ِأﰊ ُﻋ َﻤ َ‬ ‫ــﺪﺛﻨَﺎ ا ْﺑ ُ‬ ‫ــﺎل‪َ :‬ﺣ ﱠ َ‬ ‫َﻗ َ‬
‫ــﻮ‬ ‫ــﺪ ‪َ ) :‬ﻟ ْ‬ ‫ﳎﺎ ِﻫ ٌ‬ ‫ــﺎل ُ َ‬ ‫ــﺎل ‪َ :‬ﻗ َ‬ ‫ــﺶ َﻗ َ‬ ‫اﻷﻋ َﻤ ِ‬ ‫ــﻦ ْ َ ْ‬ ‫ﻋﻴﻴﻨــﺔ َﻋ ْ‬
‫أن َ ْ َ َ‬ ‫أﺣﺘﺞ َ ْ‬ ‫ٍ‬ ‫ﻗﺮاءة ْ ِ‬‫ﻗﺮأت ِ َ َ َ‬
‫أﺳﺄل‬ ‫ﻣﺴﻌﻮد َﱂ ْ َ ْ َ ْ‬ ‫اﺑﻦ َ ْ ُ‬ ‫ُﻛﻨْﺖ َ َ ْ‬
‫ﺳـﺄﻟﺖ ( ‪.‬‬ ‫اﻟﻘـﺮآن ِ ﱠﳑـﺎ َ َ ْ‬ ‫ﻛﺜـﲑ ِﻣـﻦ ْ ُ ِ‬
‫ﻋﻦ َ ٍ ْ ْ‬
‫ﻋﺒﺎس َ ِ‬
‫اﺑﻦ َ ﱠ ٍ ْ‬ ‫ْ َ‬
‫ﺣـﺪﺛﻨَﺎ‬ ‫ﻗﺎل ‪ َ :‬ﱠ َ‬ ‫ﺣﺪﺛﻨَﺎ َ ُأﺑﻮ ﻛﺮﻳﺐ َ َ‬ ‫ﺟﺮﻳﺮ‪ َ :‬ﱠ َ‬ ‫اﺑﻦ َ ِ ٍ‬ ‫وﻗﺎل ْ ُ‬ ‫َ َ َ‬
‫ــﻦ َ ِأﰊ‬ ‫ــﻦ ا ْﺑ ِ‬ ‫ــﻲ َﻋ ْ‬ ‫ــﺜﲈن َاﳌ ﱢﻜ ﱢ‬ ‫ــﻦ ُﻋ ْ َ َ‬ ‫ــﺎم َﻋ ْ‬ ‫ــﻦ َﻏﻨﱠ ٍ‬ ‫ــﻖ ْﺑ ُ‬ ‫َﻃ ْﻠ ُ‬
 ‫‪٨٠‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﺘﻔﺴﲑ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﻋﺒـﺎس‬‫اﺑـﻦ َ ﱠ ٍ‬ ‫ﺳـﺄل ْ َ‬ ‫ﳎﺎﻫـﺪا َ َ َ‬ ‫رأﻳـﺖ ُ َ ِ ً‬ ‫ﻗﺎل ‪ْ َ َ ) :‬‬ ‫ﻣﻠﻴﻜﺔ َ َ‬ ‫َُْ ََ‬

‫ﺗﻔﺴﲑ ْ ُ ِ‬ ‫ِ‬
‫ﻓﻴﻘﻮل َ ُ‬
‫ﻟﻪ‬ ‫ﻗﺎل ‪ُ ُ َ َ :‬‬ ‫أﻟﻮاﺣﻪ َ َ‬ ‫وﻣﻌﻪ َ ْ َ ُ ُ‬ ‫اﻟﻘﺮآن َ َ َ ُ‬ ‫ﻋﻦ َ ْ ِ ْ‬ ‫َ ْ‬
‫اﻟﺘﻔﺴﲑ ُ ﱢ ِ‬ ‫ﻋﻦ ﱠ ْ ِ ِ‬
‫ﻛﻠـﻪ (‬ ‫ﺳﺄﻟﻪ َ ْ‬ ‫ﺣﺘﻰ َ َ َ ُ‬ ‫اﻛﺘﺐ َ ﱠ‬ ‫ﻋﺒﺎس ُ ْ ُ ْ‬‫اﺑﻦ َ ﱠ ٍ‬ ‫ْ ُ‬
‫ﺟـﺎءك‬ ‫إذا َ َ‬ ‫ﻳﻘـﻮل ‪َ ) :‬‬ ‫اﻟﺜـﻮري َ ُ ُ‬ ‫ﺳـﻔﻴﺎن ﱠ ْ ِ ﱡ‬ ‫ﻛﺎن ُ ْ َ ُ‬ ‫وﳍﺬا َ َ‬ ‫َ َِ َ‬
‫ﻓﺤﺴﺒﻚ ِ ِﺑﻪ (‪.‬‬ ‫ﳎﺎﻫﺪ َ َ ْ ُ‬
‫اﻟﺘﻔﺴﲑ َﻋﻦ ُ َ ِ ٍ‬
‫ﱠْ ُ ْ‬
‫ِ‬
‫اﺑــﻦ‬ ‫ﻣــﻮﱃ ْ ِ‬ ‫ﺟﺒــﲑ ‪َ َ ِ ْ ِ َ ،‬‬
‫وﻋﻜﺮﻣــﺔ َ ْ َ‬ ‫ﺑــﻦ ُ َ ْ ٍ‬ ‫َ ِ ِ‬
‫وﻛﺴــﻌﻴﺪ ْ ِ‬ ‫َ َ‬
‫واﳊﺴـــﻦِ‬ ‫ِ‬ ‫َ‬ ‫ِ‬ ‫ِ‬ ‫ٍ‬
‫رﺑـــﺎح ‪َ َ ْ َ ،‬‬ ‫وﻋ َﻄـــﺎء ْﺑـــﻦ أﰊ َ َ ٍ‬ ‫ﻋﺒـــﺎس ‪َ َ ،‬‬ ‫َﱠ‬
‫ِ‬ ‫ِ‬ ‫ﺑﻦ ْ َ ْ َ ِ‬ ‫ِ‬
‫ﺑـﻦ‬ ‫وﺳـﻌﻴﺪ ْ ِ‬ ‫اﻷﺟـﺪع ‪َ َ ،‬‬ ‫وﻣﴪوق ْ ِ‬ ‫اﻟﺒﴫي ‪ُ ْ َ َ ،‬‬ ‫َْ ْ ِ ﱢ‬
‫اﻟﻌﺎﻟﻴــﺔ ‪ َ ،‬ﱠ ِ ِ‬
‫واﻟﺮﺑﻴــﻊ ْ ِ‬ ‫وأﰊ ْ ِ ِ‬
‫أﻧــﺲ ‪،‬‬ ‫ﺑــﻦ َ َ ٍ‬ ‫اﳌﺴــﻴﺐ ‪َ َ ِ َ َ ،‬‬ ‫َُ ﱠ ِ‬
‫ﻣـﺰاﺣﻢ ‪ِ ِ ِ َ ،‬‬ ‫ِ‬ ‫واﻟﻀﺤﺎك ْ ِ‬ ‫ِ‬
‫ﻣـﻦ‬
‫وﻏـﲑﻫﻢ ْ‬ ‫ﺑﻦ ُ َ ٍ َ ْ ْ‬ ‫وﻗﺘﺎدة ‪ َ ،‬ﱢ َ‬
‫ِ‬ ‫ﱠ ِِ َ‬
‫ﻓﺘـﺬﻛﺮ َ ْ َ ُ ُ ْ‬
‫أﻗـﻮاﳍﻢ‬ ‫ﺑﻌـﺪﻫﻢ َ ُ ْ َ ُ‬ ‫وﻣﻦ َ ْ َ ُ ْ‬ ‫وﺗﺎﺑﻌﻴﻬﻢ َ َ ْ‬ ‫اﻟﺘﺎﺑﻌﲔ َ َ ِ ِ ْ‬
‫اﻷﻟ َﻔ ِ‬ ‫ﺗﺒـﺎﻳﻦ ِﰲ ْ َ ْ‬ ‫ِ‬ ‫ِ‬ ‫ِﰲ ْ ِ‬
‫ــﺎظ‬ ‫ــﺎراﲥﻢ َ َ ُ ٌ‬ ‫ﻓﻴﻘـﻊ ِﰲ ﻋﺒَ َ ِ ْ‬ ‫اﻵﻳـﺔ ‪ُ َ َ َ ،‬‬ ‫َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻓﻴﺤﻜﻴ َﻬــﺎ‬ ‫اﺧﺘﻼﻓـﺎ ؛ َ َ ْ‬ ‫ْـﺪه ْ َ ً‬ ‫ﻋﻠـﻢ ﻋﻨ َ ُ‬ ‫ﻣـﻦ َﻻ ْ َ‬ ‫ﳛﺴـﺒﻬﺎ َ ْ‬ ‫َْ َ َُ‬
‫ِ‬ ‫ِ‬
‫ﻛﺬﻟﻚ َ ﱠ‬ ‫ِ‬
‫وﻟﻴﺲ َ َ َ‬ ‫ََْ ً‬
‫ﻋـﻦ‬
‫ﻳﻌـﱪ َ ْ‬ ‫ﻣـﻦ ُ َ ﱢ ُ‬ ‫ْﻬﻢ َ ْ‬ ‫ﻓﺈن ﻣﻨ ُ ْ‬ ‫أﻗﻮاﻻ ‪َ ْ َ َ ،‬‬
‫ﻣﺘﻮﻥ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫‪٨١‬‬

‫ﻋـﲆ‬ ‫ُﺺ َ َ‬ ‫ﻣﻪ َأو َ ِ ِ ِ ِ‬ ‫اﻟﴚء ِ َ ِ ِ ِ‬ ‫ِ‬

‫ﻣـﻦ َﻳـﻨ ﱡ‬ ‫ْﻬﻢ َ ْ‬ ‫ﻧﻈﲑه َوﻣـﻨ ُ ْ‬ ‫ﺑﻼز ْ‬ ‫ﱠ ْ‬
‫ِ‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﺑﻤﻌﻨًﻰ َواﺣﺪ ﰲ َﻛﺜﲑ ْ‬
‫ﻣـﻦ‬ ‫واﻟﻜﻞ ِ َ ْ‬ ‫ﺑﻌﻴﻨﻪ ‪ ُ ْ َ ،‬ﱡ‬ ‫اﻟﴚء ِ َ ْ‬ ‫ﱠ ْ‬
‫ﻟﺬﻟﻚ واﷲُ ْ ِ‬ ‫ﻓﻠﻴﺘﻔﻄﻦ ﱠ ِ ِ ِ‬ ‫ْ ََ ِ ِ‬
‫اﳍﺎدي‪.‬‬ ‫َ‬ ‫اﻟﻠﺒﻴﺐ َ َ َ‬ ‫ُ‬ ‫اﻷﻣﺎﻛﻦ ؛ َ ْ َ َ َ ﱠ ْ‬
‫ـــﻮال‬‫ـــﲑه‪َ :‬أ ْﻗ َ ُ‬ ‫اﳊﺠــﺎج َو َﻏ ْ ُ ُ‬ ‫ـــﻦ ْ َ ﱠ ِ‬ ‫ـــﻌﺒﺔ ْﺑ ُ‬ ‫وﻗــﺎل ُﺷ ْ َ ُ‬ ‫َ َ َ‬
‫ﺗﻜﻮن‬‫ﻓﻜﻴﻒ َ ُ ُ‬ ‫ﺣﺠﺔ َ َ ْ َ‬ ‫ﻟﻴﺴﺖ ‪ ُ ،‬ﱠ ً‬ ‫اﻟﻔﺮوع َ ْ َ ْ‬ ‫ﲔ ِﰲ ْ ُ ُ ِ‬ ‫اﻟﺘﺎﺑﻌ َ‬ ‫ﱠ ِِ‬
‫اﻟﺘﻔﺴـﲑ ؟ ِ‬ ‫ِ‬
‫ﺗﻜـﻮن ُﺣ ﱠﺠ ً‬
‫ــﺔ‬ ‫أﳖـﺎ َﻻ َ ُ ُ‬ ‫ﻳﻌﻨـﻲ َ ﱠ َ‬ ‫ﺣﺠـﺔ ِﰲ ﱠ ْ ِ َ ْ‬ ‫ُ ﱠ ً‬
‫ِ‬ ‫ﻋﲆ َ ِ ِ ِ‬
‫أﻣـﺎ‬ ‫ﺻـﺤﻴﺢ ‪ َ ،‬ﱠ‬ ‫ٌ‬ ‫وﻫـﺬا َ‬ ‫ﺧﺎﻟﻔﻬﻢ ‪َ َ َ ،‬‬ ‫ﳑﻦ َ َ َ ُ ْ‬ ‫ﻏﲑﻫﻢ ﱠ ْ‬ ‫ََ ْ ْ‬
‫ـــﻼ ﻳﺮ َﺗـــﺎب ِﰲ َﻛﻮ ِﻧـــﻪِ‬ ‫ِ‬
‫ْ‬ ‫اﻟﴚء َﻓ َ ُ ْ ُ‬ ‫ـــﲆ ﱠ ْ‬ ‫أﲨ ُﻌـــﻮا َﻋ َ‬ ‫إذا َ ْ َ‬ ‫َ‬
‫ﻗـﻮل ِ‬ ‫ﺣﺠـﺔ‪َ ،‬ﻓـ ِ ْ‬
‫ﺑﻌﻀ ِ ْ‬
‫ــﻬﻢ‬ ‫ﻳﻜـﻮن َ ْ ُ َ ْ‬ ‫ــﻼ َ ُ ُ‬ ‫اﺧﺘﻠﻔـﻮا َﻓ َ‬ ‫ﺈن ْ َ َ ُ‬ ‫ُ ﱠ ً‬
‫ـــﺪﻫﻢ ‪،‬‬ ‫ـــﻦ َﺑ ْﻌ َ ُ ْ‬ ‫ـــﲆ َﻣ ْ‬ ‫وﻻ َﻋ َ‬ ‫ـــﺾ ‪َ َ ،‬‬ ‫ـــﲆ َﺑ ْﻌ ٍ‬ ‫ـــﺔ َﻋ َ‬ ‫ُﺣ ﱠﺠ ً‬
‫اﻟﺴــﻨ ِﱠﺔ َ ْأو‬ ‫اﻟﻘــﺮآن َ ْأو ﱡ‬
‫ﻟﻐــﺔ ْ ُ ِ‬
‫ْ‬
‫ذﻟــﻚ َإﱃ ُ َ ِ‬ ‫وﻳﺮﺟــﻊ ِﰲ َ ِ َ‬ ‫َُْ َ ُ‬
‫ذﻟﻚ ‪.‬‬ ‫ِ‬
‫اﻟﺼﺤﺎﺑﺔ ِﰲ َ َ‬ ‫ِ‬ ‫اﻟﻌﺮب َ ْأو َ ْ َ ِ‬ ‫ﻟﻐﺔ ْ َ َ ِ‬ ‫ِ‬ ‫ﻋﻤﻮم ُ َ‬ ‫ُ ُ ِ‬
‫أﻗﻮال ﱠ َ َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫ــﺮام ‪،‬‬ ‫ــﺮأي َﻓ َﺤ َ ٌ‬ ‫ــﺮد اﻟ ﱠ ْ ِ‬ ‫ﺑﻤ َﺠ ﱠ‬ ‫ــﺮآن ِ ُ‬ ‫ــﲑ ْاﻟ ُﻘ ْ‬ ‫ﺗﻔﺴ ُ‬ ‫َ َﻓﺄ ﱠﻣــﺎ َ ْ‬
‫اﻷﻋـﲆ‬ ‫ﻋﺒـﺪ ْ َ ْ َ‬ ‫ﺣـﺪﺛﻨَﺎ َ ْ ُ‬ ‫ﺳﻔﻴﺎن َ ﱠ َ‬ ‫ﺣﺪﺛﻨَﺎ ُ ْ َ ُ‬ ‫ﻣﺆﻣﻞ َ ﱠ َ‬ ‫ﺣﺪﺛﻨَﺎ ُ َ ﱠ ٌ‬ ‫َ ﱠَ‬
 ‫‪٨٢‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﺘﻔﺴﲑ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﻗـﺎل‬ ‫ﻗـﺎل ‪َ َ :‬‬ ‫ﻋﺒـﺎس َ َ‬ ‫اﺑـﻦ َ ﱠ ٍ‬ ‫ﻋﻦ ْ ِ‬ ‫ﺑﻦ ُ َ ْ ٍ‬ ‫ﺳﻌﻴﺪ ْ ِ‬‫َﻋﻦ ِ ِ‬

‫ﺟﺒﲑ َ ْ‬ ‫ْ َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﺑﻐﲑ ْ ٍ‬
‫ﻋﻠـﻢ‬ ‫اﻟﻘﺮآن ِ َ ْ‬ ‫ﻗﺎل ﰲ ْ ُ ْ‬ ‫ﻣﻦ َ َ‬ ‫رﺳﻮل اﷲ ^ ‪ْ َ )) :‬‬ ‫َ ُ ُ‬
‫وﻛﻴﻊ َ ﱠ َ‬ ‫اﻟﻨﺎر (( ‪ .‬ﱠ َ ِ‬ ‫ﻣﻦ ﱠ ِ‬ ‫ﻣﻘ َ ِ‬ ‫ََََْﱠ ْ‬
‫ﺣـﺪﺛﻨَﺎ‬ ‫ﺣﺪﺛﻨَﺎ َ ٌ‬ ‫َ‬ ‫ﻌﺪه ْ‬ ‫ﻓﻠﻴﺘﺒﻮأ َ ْ َ ُ‬
‫اﻟﺜﻌﻠﺒـﻲ َﻋـﻦ ِ ِ‬ ‫ﺳﻔﻴﺎن َﻋﻦ َ ِ‬
‫ﺑـﻦ‬ ‫ﺳـﻌﻴﺪ ْ ِ‬ ‫اﻷﻋﲆ ﱠ ْ َ ِ ﱢ ْ َ‬ ‫ﻋﺒﺪ ْ َ ْ َ‬ ‫ُ َْ ُ ْ ْ‬
‫رﺳﻮل اﷲ ^‪:‬‬ ‫ﻗﺎل َ ُ ُ‬ ‫ﻗﺎل ‪َ َ :‬‬ ‫ﻋﺒﺎس َ َ‬ ‫اﺑﻦ َ ﱠ ٍ‬ ‫ﻋﻦ ْ ٍ‬ ‫ﺟﺒﲑ َ ْ‬ ‫ُ ٍَْ‬
‫ﻓﻠﻴﺘﺒـﻮأ َ ْ َ َ ُ‬
‫ﻣﻘﻌـﺪه‬ ‫ﻋﻠـﻢ َ ْ َ َ َ ﱠ ْ‬ ‫ﺑﻐـﲑ ِ ْ ٍ‬ ‫اﻟﻘـﺮآن ِ َ ْ ِ‬ ‫ﻗﺎل ِﰲ ْ ُ ْ ِ‬ ‫ﻣﻦ َ َ‬ ‫)) َ ْ‬
‫وﺑﻪ َإﱃ ﱢ ِ ِ‬ ‫اﻟﻨﺎر (( ِ ِ‬ ‫ِ‬
‫ﻋﺒـﺪ‬
‫ﺣـﺪﺛﻨَﺎ َ ْ ُ‬ ‫ﻗـﺎل ‪ َ :‬ﱠ َ‬ ‫ﻣﺬي َ َ‬ ‫اﻟﱰ ﱢ‬ ‫ْ‬ ‫ﻣﻦ ﱠ ِ َ‬ ‫ْ‬
‫ﺣـﺪﺛﻨَﺎ‬ ‫ﻗـﺎل َ ﱠ َ‬ ‫ﻫـﻼل َ َ‬ ‫ﺑـﻦ ِ َ ٍ‬ ‫ﺣﺪﺛﻨﻲ َ ﱠ ُ‬ ‫ﺑﻦ ﲪﻴﺪ ﱠ َ ِ‬
‫ﺣﺴـﺎن ْ ُ‬ ‫َ‬ ‫ْ ُ‬
‫ﺣــﺪﺛﻨَﺎ َ ُأﺑــﻮ‬ ‫ﻗــﺎل َ ﱠ َ‬ ‫ﺣــﺰم اﻟﻘﻄﻌــﻲ َ َ‬ ‫أﺧــﻮ َ ْ ٍ‬ ‫ﺳــﻬﻴﻞ َ ُ‬
‫ُ َ ٌْ‬
‫رﺳـﻮل‬ ‫ﻗـﺎل َ ُ ُ‬ ‫ﻗـﺎل ‪َ َ :‬‬ ‫ْـﺪب َ َ‬ ‫ﻋـﻦ ُﺟﻨ ُ ٍ‬ ‫ﻋﻤﺮان اﳉﻮﲏ َ ْ‬ ‫ِ َْ َ‬
‫ــﺮآن ِ ْ ِ‬
‫ــﺎب‬ ‫ﺑﺮأﻳِــﻪ َﻓﺄَ َﺻ َ‬ ‫ــﺎل ِﰲ اﻟْ ُﻘ ْ ِ َ‬ ‫ــﻦ َﻗ َ‬ ‫اﷲ ^ ‪َ )) :‬ﻣ ْ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫أﺧﻄﺄَ (( َ َ‬ ‫ﻓﻘﺪ َ ْ َ‬
‫ﻏﺮﻳﺐ‪،‬‬ ‫ﺣﺪﻳﺚ َ ِ ٌ‬ ‫ﻫﺬا َ ٌ‬ ‫ﻣﺬي َ َ‬ ‫اﻟﱰ ﱡ‬ ‫ﻗﺎل ﱢ ْ‬ ‫ََْ‬
‫ﺳـﻬﻴﻞ ْ ِ‬ ‫اﳊـﺪﻳﺚ ِﰲ ُ َ ْ ِ‬ ‫أﻫـﻞ ْ ِ ِ‬
‫ﺑـﻦ‬ ‫ﺑﻌـﺾ َ ْ ِ َ‬ ‫ﺗﻜﻠﻢ َ ْ ُ‬ ‫وﻗﺪ َ َ ﱠ َ‬ ‫َ َْ‬
‫ﺣﺰم ‪.‬‬‫َ ِأﰊ َ ْ ٍ‬
‫ﻣﺘﻮﻥ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫‪٨٣‬‬

‫أﺻـﺤﺎب‬‫ﻣﻦ َ ْ َ ِ‬ ‫أﻫﻞ ْ ِ ْ ِ ِ‬ ‫ﺑﻌﺾ َ ْ ِ‬ ‫َ َ ََ‬

‫اﻟﻌﻠﻢ ْ‬ ‫روى َ ْ ُ‬ ‫وﻫﻜﺬا َ َ‬
‫ﺷـﺪدوا ِﰲ َ ْ‬ ‫اﻟﻨ ِﱠﺒﻲ ـ ^ ـ َ ِ ِ‬
‫ﻳـﻔﴪ‬ ‫أن ُ َ ﱠ َ‬ ‫أﳖـﻢ َ ﱠ ُ‬ ‫وﻏﲑﻫ ْﻢ َ ﱠ ُ ْ‬ ‫َ ْ‬ ‫ﱢ‬
‫ﳎﺎﻫـﺪٍ‬ ‫روي َﻋـﻦ ُ َ ِ‬ ‫ِ‬ ‫ِ‬ ‫َ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫وأﻣﺎ ﱠاﻟﺬي ُ َ ْ‬ ‫ﻋﻠﻢ ‪ َ ،‬ﱠ‬ ‫ﺑﻐﲑ ْ ٍ‬ ‫ُْْ ُ‬
‫اﻟﻘﺮآن َ ْ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫وﻗﺘــﺎدة َ َ ْ ِ‬
‫ﻓﴪوا‬ ‫ــﻢ َ ﱠ ُ‬ ‫ــﻢ َأ ﱠﳖ ُ ْ‬ ‫ــﻞ ْاﻟﻌ ْﻠ ِ‬ ‫ــﻦ َأ ْﻫ ِ‬ ‫ﳘــﺎ ﻣ ْ‬ ‫وﻏﲑ َ‬
‫ﻗـﺎﻟﻮا ِﰲ ْ ُ ِ‬
‫اﻟﻘـﺮآن‬ ‫ْ‬ ‫أﳖـﻢ َ ُ‬ ‫ﲠـﻢ َ ﱠ ُ ْ‬ ‫اﻟﻈـﻦ ِ ِ ْ‬ ‫ﻓﻠـﻴﺲ ﱠ ﱡ‬ ‫اﻟﻘﺮآن َ َ ْ َ‬ ‫ُْْ َ‬
‫ــﻞ َ ْ ُ ِ‬ ‫ــﻦ ِﻗﺒَ ِ‬ ‫ــﲑ ِﻋ ْﻠ ٍ ِ‬ ‫وﻓﴪوه ِﺑ َﻐ ْ ِ‬
‫ــﺪ‬ ‫ــﻬﻢ َو َﻗ ْ‬ ‫أﻧﻔﺴ ِ ْ‬ ‫ــﻢ َ ْأو ﻣ ْ‬ ‫ََﱠُ ُ‬
‫ﻳﻘﻮﻟـﻮا‬ ‫أﳖـﻢ َﱂ ْ َ ُ ُ‬ ‫ﻗﻠﻨَـﺎ َ ﱠ ُ ْ‬ ‫ﻋﲆ َﻣـﺎ ُ ْ‬ ‫ﻳﺪل َ َ‬ ‫ْﻬﻢ َﻣﺎ َ ُ ﱡ‬ ‫روي َﻋﻨ ُ ْ‬ ‫ُ ِ َ‬
‫ﻗﺎل ِﰲ ْ ُ ِ‬ ‫ﺑﻐﲑ ِ ْ ٍ‬ ‫أﻧﻔﺴﻬﻢ ِ َ ْ ِ‬ ‫ِﻣﻦ ِ ِ ِ‬
‫اﻟﻘﺮآن‬ ‫ْ‬ ‫ﻓﻤﻦ َ َ‬ ‫ﻋﻠﻢ ‪ْ َ َ ،‬‬ ‫ﻗﺒﻞ َ ْ ُ ِ ْ‬ ‫ْ َ‬
‫ﻟﻪ ِﺑﻪ َ َ َ َ‬ ‫ِ‬ ‫ِ‬ ‫ِ ِْ ِ‬
‫ﻏﲑ َﻣﺎ‬ ‫وﺳﻠﻚ َ ْ َ‬ ‫ﻋﻠﻢ َ ُ‬ ‫ﺗﻜﻠﻒ َﻣﺎ َﻻ ْ َ‬ ‫ﻓﻘﺪ َ َ ﱠ َ‬ ‫ﺑﺮأﻳﻪ َ َ ْ‬ ‫َ‬
‫اﻷﻣـﺮِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻧﻔـﺲ ْ َ ْ‬ ‫اﳌﻌﻨَـﻰ ﰲ َ ْ ِ‬ ‫أﺻـﺎب َ ْ‬ ‫أﻧـﻪ َ َ َ‬ ‫ﻓﻠﻮ َ ﱠ ُ‬ ‫أﻣﺮ ِﺑﻪ ‪ْ َ َ ،‬‬ ‫ُ َ‬
‫اﻷﻣـﺮ ِﻣـﻦ ِ ِ‬ ‫ﻷﻧـﻪ َﱂ ْ ِ‬ ‫ﻗﺪ َ ْ َ َ ِ‬
‫ﺑﺎﺑـﻪ ؛‬ ‫ﻳـﺄت ْ َ ْ َ ْ َ‬ ‫أﺧﻄﺄ ؛ َ ﱠ ُ ْ َ‬ ‫ﻟﻜﺎن َ ْ‬ ‫َ َ َ‬
‫ﻓﻬـﻮ ِﰲ اﻟﻨ ِ‬
‫ﱠـﺎر‬ ‫ﺟﻬـﻞ َ ُ َ‬ ‫ﻋﲆ َ ْ ٍ‬ ‫ﱠﺎس َ َ‬ ‫ﺑﲔ اﻟﻨ ِ‬ ‫ﺣﻜﻢ َ ْ َ‬ ‫ﻛﻤﻦ َ َ َ‬ ‫َ َ ْ‬
‫ــﺮ ؛‬ ‫ﺲ ْاﻷَ ْﻣ ِ‬ ‫ــﻮاب ِﰲ َﻧ ْﻔــ ِ‬ ‫ــﻪ اﻟ ﱠﺼ َ َ‬ ‫ﺣﻜ ُﻤ ُ‬ ‫ــﻖ ُ ْ‬ ‫وإن َوا َﻓ َ‬ ‫َِْ‬
‫ﳑﻦ َ ْ َ َ‬ ‫ِ‬ ‫ِ‬
‫أﻋﻠـﻢ ‪.‬‬ ‫أﺧﻄﺄ َواﷲُ َ ْ َ ُ‬ ‫ﺟﺮﻣﺎ ﱠ ْ‬ ‫أﺧﻒ ُ ْ ً‬ ‫ﻳﻜﻮن َ َ ﱠ‬ ‫ﻟﻜﻦ َ ُ ُ‬ ‫َ ْ‬
 ‫‪٨٤‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﺘﻔﺴﲑ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ﻓﻘـﺎل ‪:‬‬ ‫ﻛـﺎذﺑﲔ َ َ َ‬ ‫اﻟﻘﺬﻓـﺔ َ ِ ِ َ‬ ‫ﺗﻌـﺎﱃ ْ َ َ َ َ‬ ‫ﺳﻤﻰ اﷲُ َ َ َ‬ ‫وﻫﻜﺬا َ ﱠ‬ ‫َ َ ََ‬

‫ــﻢ‬‫ــﺪ اﷲ ُﻫ ُ‬ ‫ــﻚ ِﻋﻨْ َ‬ ‫ﻓﺄوﻟ ِﺌ َ‬ ‫ــﺄﺗﻮا ِﺑﺎﻟ ﱡﺸ َ ِ‬
‫ــﻬﺪاء َ ُ َ‬ ‫َ‬ ‫ــﺈذ َﱂ ْ َﻳ ْ ُ‬
‫‪َ .‬ﻓ ِ ْ‬
‫ﻗـﺪ َ َ َ‬ ‫ﻛﺎن َ ْ‬ ‫وﻟ ْﻮ َ َ‬ ‫ﻛﺎذب َ َ‬ ‫اﻟﻜﺎذﺑﻮن ‪ِ ُ ِ َ ْ َ ‬‬ ‫ْ َ ُِ َ‬
‫ﻗـﺬف‬ ‫ﻓﺎﻟﻘﺎذف َ ٌ‬
‫ﳛـﻞ‬ ‫ﺑـﲈ َﻻ َ ِ ﱡ‬ ‫أﺧـﱪ ِ َ‬
‫ﻷﻧـﻪ َ ْ َ َ‬
‫ﻧﻔﺲ ْ َ ِ ِ‬
‫اﻷﻣﺮ ؛ َ ﱠ ُ‬ ‫زﻧﻰ ِﰲ َ ْ ِ ْ‬ ‫ﻣﻦ َ َ‬ ‫َ ْ‬
‫ﻟـﻪ ِﺑـﻪ ‪َ ،‬واﷲُ‬ ‫ِ‬ ‫ِ‬ ‫اﻹﺧﺒﺎر ِﺑﻪ ‪ َ َ َ ،‬ﱠ َ‬ ‫ِ‬
‫ﻋﻠﻢ َ ُ‬ ‫وﺗﻜﻠﻒ َﻣﺎ َﻻ ْ َ‬ ‫ﻟﻪ ْ ِ ْ َ ُ‬ ‫َُ‬
‫ََْ ُ‬
‫أﻋﻠﻢ ‪.‬‬
‫ﺗﻔﺴـﲑ َﻣـﺎ‬ ‫ﻋﻦ َ ْ ِ ِ‬ ‫اﻟﺴﻠﻒ َ ْ‬
‫ﲨﺎﻋﺔ ِﻣﻦ َ ِ‬
‫ﲢﺮج َ َ َ ٌ ْ ﱠ‬ ‫وﳍﺬا َ َ ﱠ َ‬ ‫َ َِ َ‬
‫ﻋﻠﻢ َ ِ‬ ‫ِ‬
‫ﻋـﻦ‬
‫ﺳﻠﻴﲈن َ ْ‬ ‫ﻋﻦ ُ َ ْ َ َ‬ ‫ﺷﻌﺒﺔ َ ْ‬ ‫روى ُ ْ َ ُ‬ ‫ﻛﲈ َ َ‬ ‫ﳍﻢ ِﺑﻪ ‪َ َ ،‬‬ ‫َﻻ ْ َ ُ ْ‬
‫ﻗـﺎل َ ُأﺑـﻮ‬ ‫ﻗـﺎل ‪َ َ :‬‬ ‫ﻣﻌﻤـﺮ َ َ‬ ‫ﻋـﻦ َ ِأﰊ َ ْ َ ٍ‬ ‫ﻋﺒﺪ اﷲ ْ ِ‬ ‫َ ِ‬
‫ﻣـﺮة َ ْ‬ ‫ﺑﻦ ُ ﱠ َ‬ ‫ْ‬
‫وأي ﺳــﲈءٍ‬ ‫َ‬ ‫ِ‬ ‫ِ‬
‫أرض ُ ﱡ‬ ‫أي ْ ٍ‬ ‫َ‬ ‫َ‬ ‫َﺑ ْﻜــﺮ اﻟ ﱢﺼ ﱢ ُ‬ ‫ٍ‬
‫ﺗﻘﻠﻨــﻲ َ ﱡ َ َ‬ ‫ــﺪﻳﻖ ‪ )) :‬ﱡ‬
‫أﻋﻠــﻢ ؟((‬ ‫ﻛﺘــﺎب اﷲ َﻣــﺎ َﱂ ْ َ ْ َ ْ‬ ‫ﻗﻠــﺖ ِﰲ ِ َ ِ‬ ‫ﺗﻈﻠﻨــﻲ َإذا ُ ْ‬ ‫ُ ِﱡ ِ‬
‫ﺳﻼم ‪ َ :‬ﱠ َ‬ ‫ﺑﻦ َ َ ٍ‬ ‫ِ‬ ‫وﻗﺎل َأﺑﻮ ُ ٍ‬
‫ﳏﻤﻮد‬
‫ﺣﺪﺛﻨَﺎ َ ْ ُ ُ‬ ‫ﻋﺒﻴﺪ ْ َ ُ‬
‫اﻟﻘﺎﺳﻢ ْ ُ‬ ‫َ َ َ ُ َْ‬
‫إﺑـﺮاﻫﻴﻢ‬ ‫ِ‬ ‫اﻟﻌﻮام ْ ِ‬ ‫ﻋﻦ ْ َ ﱠ ِ‬ ‫ﺑﻦ َ ِ َ‬
‫ﻋـﻦ ْ َ َ‬ ‫ﺑـﻦ ﺣﻮﺷـﺐ َ ْ‬ ‫ﻳﺰﻳﺪ َ ْ‬ ‫ْ ُ‬
‫ــﺌﻞ َﻋــﻦ َﻗﻮﻟِــﻪِ‬ ‫ــﺪﻳﻖ ﺳ َِ‬ ‫ٍ‬
‫ْ ْ‬ ‫أن َأ َﺑــﺎ َﺑ ْﻜــﺮ اﻟ ﱢﺼ ﱢ َ ُ‬ ‫اﻟﺘﻴﻤــﻲ‪ َ :‬ﱠ‬
‫ﻣﺘﻮﻥ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫‪٨٥‬‬

‫ﺳـﲈء ُ ِ ﱡ ِ‬ ‫ٍ‬ ‫ﺗﻌﺎﱃ‪ً َ ِ َ َ  :‬‬

‫وﻓﺎﻛﻬﺔ َ َ‬
‫ﺗﻈﻠﻨـﻲ‬ ‫أي َ َ‬ ‫ﻓﻘﺎل ‪ َ :‬ﱡ‬ ‫وأﺑﺎ ‪َ َ َ ‬‬
‫ﻛﺘـﺎب اﷲ َﻣـﺎ‬ ‫ﻗﻠـﺖ ِﰲ ِ َ ِ‬ ‫إن َ َأﻧـﺎ ُ ْ‬ ‫ﺗﻘﻠﻨﻲ ْ‬ ‫أرض ُ ِ ﱡ ِ‬ ‫وأي َ ْ ٍ‬ ‫ََ ﱡ‬
‫ــﺪ َ ْأﻳ ًﻀــﺎ‪:‬‬ ‫ــﺎل َأﺑــﻮ ُﻋﺒﻴ ٍ‬ ‫ِ‬ ‫َﻻ َ ْ‬
‫ــﻊ ـ َو َﻗ َ ُ َ ْ‬ ‫ــﻢ ؟ ـ ُﻣﻨ َْﻘﻄ ٌ‬ ‫أﻋ َﻠ ُ‬
‫ــﻦ‬
‫ــﺮ ْﺑ َ‬ ‫أن ُﻋ َﻤ َ‬ ‫ــﺲ َ ﱠ‬ ‫ــﻦ َأ َﻧ ٍ‬ ‫ــﻦ ﲪﻴــﺪ َﻋ ْ‬ ‫ــﺪ َﻋ ْ‬ ‫ــﺪﺛﻨَﺎ َ ِﻳﺰﻳ ُ‬ ‫َﺣ ﱠ َ‬
‫ﻓﻘـﺎل‬ ‫وأﺑـﺎ ‪َ َ َ ‬‬ ‫ﻋﲆ ْاﳌِﻨ َ ِْﱪ ‪ً َ ِ َ َ  :‬‬
‫وﻓﺎﻛﻬـﺔ َ َ‬ ‫ﻗﺮأ َ َ‬ ‫اﳋﻄﺎب َ َ َ‬ ‫َْ ﱠ ِ‬
‫ﻫﺬه ْ َ ِ‬ ‫ِِ‬
‫رﺟـﻊ‬
‫ﺛـﻢ َ َ َ‬ ‫اﻷب ؟ ُ ﱠ‬ ‫ﻓـﲈ ْ َ ﱡ‬ ‫َﺎﻫـﺎ َ َ‬ ‫ﻋﺮﻓﻨ َ‬ ‫ﻗﺪ َ َ ْ‬ ‫ﻬﺔ َ ْ‬ ‫اﻟﻔﺎﻛ َ ُ‬ ‫َ‬
‫ﳍﻮ ﱠ َ ﱡ ُ‬ ‫َإﱃ َ ْ ِ ِ‬
‫ﻋﻤﺮ ‪.‬‬ ‫اﻟﺘﻜﻠﻒ َﻳﺎ ُ َ ُ‬ ‫ﻫﺬا َ ُ َ‬ ‫إن َ َ‬ ‫ﻓﻘﺎل ‪ :‬ﱠ‬ ‫ﻧﻔﺴﻪ َ َ َ‬
‫ﺣـﺮب‬ ‫ﺑـﻦ َ ْ ٍ‬ ‫ﺳـﻠﻴﲈن ْ ُ‬ ‫ﺣﺪﺛﻨَﺎ ُ َ ْ َ ُ‬ ‫ﺑﻦ ﲪﻴﺪ َ ﱠ َ‬ ‫ﻋﺒﺪ ْ ُ‬ ‫وﻗﺎل َ ْ ُ‬ ‫َ َ َ‬
‫أﻧـﺲ‬‫ﻋـﻦ َ َ ٍ‬ ‫زﻳﺪ َﻋـﻦ َ ِ ٍ‬ ‫ﲪﺎد ﺑﻦ َ ٍ‬ ‫ﻗﺎل ‪ َ :‬ﱠ َ‬ ‫َ َ‬
‫ﺛﺎﺑـﺖ َ ْ‬ ‫ْ‬ ‫ﺣﺪﺛﻨَﺎ َ ﱠ ُ ْ ُ ْ‬
‫وﰲ َ ْ ِ‬
‫ﻇﻬــﺮ‬ ‫ــﺎب َ ِ‬ ‫اﳋَ ﱠﻄ ِ‬ ‫ﺑــﻦ ْ‬ ‫ــﺮ ْ ِ‬ ‫ــﺪ ُﻋ َﻤ َ‬ ‫ــﺎل ‪ُ :‬ﻛﻨﱠــﺎ ِﻋﻨْ َ‬ ‫َﻗ َ‬
‫ﻓﻘـﺎل‬ ‫وأﺑﺎ ‪َ َ َ ‬‬ ‫وﻓﺎﻛﻬﺔ َ َ‬‫ﻓﻘﺮأ ‪ً َ ِ َ َ  :‬‬ ‫رﻗﺎع َ َ َ َ‬ ‫أرﺑﻊ ِ َ ٍ‬ ‫َﻗﻤﻴﺼﻪ َ ْ َ ُ‬
‫ِ ِ ِ‬
‫ــﻒ َﻓ َــﲈ‬ ‫اﻟﺘﻜ ﱡﻠ ُ‬ ‫ــﻮ ﱠ َ‬ ‫ﻫـﺬا َﳍ ُ َ‬ ‫إن َ َ‬ ‫ــﺎل ‪ :‬ﱠ‬ ‫ــﻢ َﻗ َ‬ ‫اﻷب ؟ ُﺛ ﱠ‬ ‫َﻣـﺎ ْ َ ﱡ‬
‫أن َﻻ َ ْ ِ ِ‬
‫أﳖـﲈ‬ ‫ﻋﲆ َ ﱠ ُ َ‬ ‫ﳏﻤﻮل َ َ‬ ‫ﻛﻠﻪ َ ْ ُ ٌ‬ ‫وﻫﺬا ُ ﱡ ُ‬ ‫ﺗﺪرﻳﻪ‪َ َ َ .‬‬ ‫ﻋﻠﻴﻚ َ ْ‬ ‫ََْ‬
‫اﺳﺘﻜﺸـﺎف ِ ْ ِ‬
‫ﻋﻠـﻢ‬ ‫أرادا ْ ِ ْ َ َ‬ ‫إﻧـﲈ َ َ َ‬ ‫‪ -‬رﴈ اﷲ ﻋﻨﻬﲈ ‪ -‬ﱠ َ‬
 ‫‪٨٦‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﺘﻔﺴﲑ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ِ‬ ‫ﻣـﻦ ْ َ ْ ِ‬ ‫ﻓﻜﻮﻧﻪ َ ً ِ‬ ‫اﻷب َ ِ ﱠ‬ ‫َ ِ ِ‬

‫اﻷرض َ ٌ‬
‫ﻇـﺎﻫﺮ‬ ‫ﻧﺒﺘﺎ ْ‬ ‫وإﻻ َ َ ْ ُ ُ ْ‬ ‫ﻛﻴﻔﻴﺔ ْ َ ﱢ‬ ‫ْ ﱠ‬
‫ِ‬ ‫َ‬ ‫َﻻ ُ ْ َ ُ‬
‫ﻓﺄﻧﺒﺘْﻨَــﺎ ﻓﻴ َﻬــﺎ َﺣﺒــﺎ *‬ ‫ــﺎﱃ ‪َ ْ َ  :‬‬ ‫ﳚﻬـﻞ ؛ ﻟﻘﻮﻟــﻪ َﺗ َﻌ َ‬
‫ــﻼ * َ َ َ ِ َ‬
‫وﺣــﺪاﺋﻖ‬ ‫وﻧ ْﺨ ً‬ ‫وزﻳﺘﻮ ًﻧــﺎ َ َ‬ ‫ــﺒﺎ * َ َ ْ ُ‬ ‫وﻗ ْﻀ ً‬ ‫وﻋﻨ ًﺒــﺎ َ َ‬ ‫َ َِ‬
‫ﻏﻠًﺒﺎ ‪. ‬‬ ‫ُْ‬
‫ِ‬ ‫اﺑﻦ َ ِ ٍ‬
‫إﺑـﺮاﻫﻴﻢ‬
‫ﺑـﻦ ْ َ َ‬ ‫ﻳﻌﻘﻮب ْ ُ‬ ‫ﺣﺪﺛﻨَﺎ َ ْ ُ ُ‬ ‫ﺟﺮﻳﺮ ‪ َ :‬ﱠ َ‬ ‫وﻗﺎل ْ ُ‬ ‫َ َ َ‬
‫اﺑـﻦ َ ِأﰊ‬ ‫ﻋـﻦ ْ ِ‬ ‫أﻳـﻮب َ ْ‬ ‫ﻋـﻦ َ ﱡ َ‬ ‫ﻋﻠﻴـﺔ َ ْ‬ ‫اﺑﻦ ُ َ ﱠ َ‬ ‫ﺣﺪﺛﻨَﺎ ْ ُ‬ ‫ﻗﺎل ‪ َ :‬ﱠ َ‬ ‫َ َ‬
‫ﺳـﺌﻞ‬ ‫ﻟـﻮ ُ ِ َ‬ ‫ٍ‬
‫ﻋـﻦ َآﻳـﺔ َ ْ‬ ‫ﺳـﺌﻞ َ ْ‬ ‫ﻋﺒـﺎس ُ ِ َ‬ ‫اﺑـﻦ َ ﱠ ٍ‬ ‫أن ْ َ‬ ‫ﻣﻠﻴﻜﺔ‪ َ :‬ﱠ‬ ‫َُْ ََ‬
‫ِ‬ ‫ِ‬
‫ﻳﻘـﻮل ﻓَﻴﻬـﺎ ‪.‬‬ ‫أن َ ُ َ‬ ‫ﻓـﺄﺑﻰ َ ْ‬ ‫ﻓﻴﻬـﺎ َ َ َ‬ ‫ﻟﻘﺎل َ‬ ‫ﺑﻌﻀﻜﻢ َ َ َ‬ ‫َﻋﻨ َْﻬﺎ َ ْ ُ ُ ْ‬
‫ٍ‬ ‫ِ‬
‫ﺣــﺪﺛﻨَﺎ‬ ‫ﻋﺒﻴــﺪ ‪ َ :‬ﱠ َ‬ ‫وﻗــﺎل َ ُأﺑــﻮ ُ َ ْ‬ ‫ﺻــﺤﻴﺢ ‪َ َ َ .‬‬ ‫ٌ‬ ‫َﺎده َ‬‫إﺳــﻨ ُ ُ‬ ‫ْ‬
‫ــﻦ َ ِأﰊ‬ ‫ــﻦ ا ْﺑ ِ‬ ‫ِ‬ ‫ِ‬
‫ــﻮب َﻋ ْ‬ ‫ﻋـﻦ َأ ﱡﻳ َ‬ ‫ــﺮاﻫﻴﻢ َ ْ‬ ‫ــﻦ إ ْﺑ َ َ‬ ‫إﺳـﲈﻋﻴﻞ ْﺑ ُ‬‫ْ َ ُ‬
‫ﻋـﻦ ‪ٍ ْ َ  :‬‬
‫ﻳـﻮم‬ ‫ﻋﺒـﺎس َ ْ‬ ‫اﺑـﻦ َ ﱠ ٍ‬ ‫رﺟﻞ ْ َ‬ ‫ﺳﺄل َ ُ ٌ‬ ‫ﻗﺎل َ َ َ‬ ‫ﻣﻠﻴﻜﺔ َ َ‬ ‫َُْ ََ‬
‫اﺑـﻦ َ ﱠ ٍ‬ ‫ٍ‬ ‫ﻣﻘﺪاره َ ْ َ‬ ‫َ َ ِ‬
‫ﻋﺒـﺎس‬ ‫ﻟـﻪ ْ ُ‬ ‫ﻓﻘـﺎل َ ُ‬ ‫ﺳـﻨﺔ ‪َ َ َ ‬‬ ‫أﻟـﻒ َ َ‬ ‫ﻛﺎن ْ َ ُ ُ‬
‫أﻟـﻒ ﺳ َ ٍ‬ ‫ﻣﻘـﺪاره َ ْ ِ َ‬ ‫ﻳـﻮم َ َ ِ‬
‫ــﻨﺔ ‪ ‬؟‬ ‫ﲬﺴـﲔ َ ْ َ َ‬ ‫ﻛـﺎن ْ َ ُ ُ‬ ‫ﻓـﲈ‪ٍ ْ َ  :‬‬ ‫ََ‬
‫اﺑـﻦ‬ ‫ﻟﺘﺤـﺪﺛﻨﻲ َ َ َ‬ ‫ﺳـﺄﻟﺘﻚ ِ ُ ﱢ َ ِ‬ ‫إﻧـﲈ َ َ ْ ُ‬ ‫ﻓﻘﺎل ﱠ ُ ُ‬ ‫ََ َ‬
‫ﻓﻘـﺎل ْ ُ‬ ‫َ‬ ‫اﻟﺮﺟـﻞ ﱠ َ‬
‫ﻣﺘﻮﻥ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫‪٨٧‬‬

‫ﻛﺘﺎ ِﺑ ِ‬ ‫ﳘــﺎ اﷲُ ِﰲ ِ َ‬ ‫ِ‬ ‫َﻋ ﱠﺒ ٍ‬

‫ــﻪ ‪ ،‬اﷲُ‬ ‫ذﻛﺮ ُ َ‬‫ﳘــﺎ َ ْﻳﻮ َﻣــﺎن َ َ َ‬ ‫ــﺎس ‪َ ُ :‬‬
‫ﻛﺘـﺎب اﷲ َﻣـﺎ َﻻ‬ ‫ﻳﻘـﻮل ِﰲ ِ َ ِ‬ ‫أن َ ُ َ‬ ‫ﻓﻜـﺮه َ ْ‬ ‫ﲠـﲈ ‪َ ِ َ َ ،‬‬ ‫أﻋﻠﻢ ِ ِ َ‬‫ََْ ُ‬
‫ﻳﻌﻘـﻮب ِ‬ ‫ﺟﺮﻳـﺮ ‪ :‬ﱠ َ ِ‬
‫ﻳﻌﻨـﻲ‬ ‫ﺣـﺪﺛﻨﻲ َ ْ ُ ُ َ ْ‬ ‫اﺑﻦ َ ِ ٍ َ‬ ‫وﻗﺎل ْ ُ‬ ‫ﻌﻠﻢ َ َ َ‬ ‫َﻳ ْ َ ُ‬
‫ﻣﻬـﺪي ْﺑ ِ‬
‫ــﻦ‬ ‫ِ‬ ‫ــﻦ ُ َ ﱠ َ‬ ‫إﺑـﺮاﻫﻴﻢ َ ﱠ َ‬ ‫ِ‬
‫ﻋـﻦ َ ْ ﱢ‬ ‫ﻋﻠﻴـﺔ َ ْ‬ ‫ﺣـﺪﺛﻨَﺎ ا ْﺑ ُ‬ ‫اﺑـﻦ ْ َ َ‬ ‫ْ َ‬
‫ﺟـﺎء َ ْ ُ‬ ‫ﻣﺴـﻠﻢ َ َ‬ ‫ِ‬ ‫اﻟﻮﻟﻴﺪ ْ ِ‬ ‫ِ‬ ‫ِ‬ ‫ٍ‬
‫ﻃﻠـﻖ‬ ‫ﻗـﺎل ‪َ َ :‬‬ ‫ﺑـﻦ ُ ْ ٍ‬ ‫ﻋﻦ ْ َ‬ ‫ﻣﻴﻤﻮن َ ْ‬ ‫َُْ‬
‫ﻓﺴﺄﻟﻪ َﻋﻦ آﻳﺔٍ‬ ‫ِ‬
‫ﻋﺒﺪ اﷲ َ َ َ َ ُ ْ َ‬ ‫ﺑﻦ َ ْ‬ ‫ْﺪب ْ ِ‬ ‫ﺣﺒﻴﺐ َإﱃ ُﺟﻨ ُ ِ‬ ‫ﺑﻦ َ ِ ٍ‬ ‫ْ ُ‬
‫إن ُﻛﻨْﺖ ﻣﺴـﻠﲈِ‬ ‫ﻋﻠﻴﻚ ْ‬ ‫ُ‬ ‫ِ‬ ‫ِ‬
‫ُ ْ ً‬ ‫أﺣﺮج َ َ ْ‬ ‫ﻓﻘﺎل َ ﱢ ُ‬ ‫اﻟﻘﺮآن ‪َ َ َ ،‬‬ ‫ﻣﻦ ْ ُ ْ‬ ‫ْ‬
‫ــﺎل‬ ‫ــﻨﻲ‪َ .‬و َﻗ َ‬ ‫أن ُ َﲡﺎﻟِﺴ ِ‬ ‫ــﺎل ‪ْ َ :‬‬ ‫ﳌَــﺎ ُﻗ ْﻤــﺖ َﻋﻨﱢــﻲ ‪ْ َ ،‬أو َﻗ َ‬
‫َ‬
‫ﺑﻦ ُ َ ﱠ ِ‬ ‫ﺳﻌﻴﺪ ْ ِ‬‫ﺳﻌﻴﺪ َﻋﻦ ِ ِ‬ ‫ﺑﻦ ِ ٍ‬ ‫َ ِ ٌ‬
‫اﳌﺴﻴﺐ‬ ‫ْ َ‬ ‫ﳛﻴﻰ ْ ِ َ‬ ‫ﻋﻦ َ ْ َ‬ ‫ﻣﺎﻟﻚ َ ْ‬
‫آﻳﺔ ِﻣﻦ ْ ُ ِ‬ ‫ﺳﺌﻞ َﻋﻦ َ ْ ِ ِ ٍ‬ ‫ﻛﺎن َ ِ‬
‫ﻗﺎل‪:‬‬ ‫اﻟﻘﺮآن َ َ‬ ‫ﺗﻔﺴﲑ َ ْ ْ‬ ‫إذا ُ َ ْ‬ ‫أﻧﻪ َ َ‬ ‫َﱠ ُ‬
‫ﺷﻴﺌﺎ (‪.‬‬ ‫اﻟﻘﺮآن َ ْ ً‬ ‫ﻧﻘﻮل ِﰲ ْ ُ ْ ِ‬ ‫) ﱠإﻧﺎ َﻻ َ ُ ُ‬
‫ﺳـﻌﻴﺪِ‬ ‫ﺳـﻌﻴﺪ َﻋـﻦ ِ‬ ‫ﺑـﻦ ِ ٍ‬
‫ْ َ‬ ‫ﳛﻴﻰ ْ ِ َ‬ ‫ﻋﻦ َ ْ َ‬ ‫اﻟﻠﻴﺚ َ ْ‬ ‫وﻗﺎل ﱠ ْ ُ‬ ‫َ َ َ‬
‫ﻳﺘﻜﻠﻢ ﱠإﻻ ِﰲ َ ُ ِ ِ‬ ‫ﺑﻦ ُ َ ﱠ ِ‬ ‫ْ ِ‬
‫ﻣﻦ‬
‫اﳌﻌﻠﻮم ْ‬ ‫ْ‬ ‫ﻛﺎن َﻻ َ َ َ ﱠ ُ‬ ‫إﻧﻪ َ َ‬ ‫اﳌﺴﻴﺐ‪ :‬ﱠ ُ‬
‫ﻗـﺎل ‪:‬‬ ‫ﻣـﺮة َ َ‬ ‫ﺑـﻦ ُ ﱠ َ‬ ‫ﻋﻤـﺮو ْ ِ‬ ‫ﻋﻦ َ ْ ِ‬ ‫وﻗﺎل ُ ْ َ ُ‬ ‫اﻟﻘﺮآن ‪َ َ َ .‬‬ ‫ُْ ِ‬
‫ﺷﻌﺒﺔ َ ْ‬ ‫ْ‬
 ‫‪٨٨‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﺘﻔﺴﲑ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‬

‫آﻳﺔ ِﻣﻦ ْ ُ ِ‬ ‫اﳌﺴﻴﺐ َ ٍ‬ ‫رﺟﻞ َﺳ ِ َ‬ ‫َ ََ‬

‫اﻟﻘﺮآن‬ ‫ﻋﻦ َ ْ ْ‬ ‫ﺑﻦ ُ َ ﱠ ِ ْ‬ ‫ﻌﻴﺪ ْ َ‬ ‫ﺳﺄل َ ُ ٌ‬
‫ﻳـﺰﻋﻢ‬ ‫اﻟﻘﺮآن َ َ ْ‬ ‫ﻋﻦ ْ ُ ْ ِ‬ ‫ﻓﻘﺎل ‪َ ) :‬ﻻ َ َ ْ ِ‬ ‫ََ َ‬
‫ﻣـﻦ َ ْ ُ ُ‬ ‫وﺳﻞ َ ْ‬ ‫ﺗﺴﺄﻟﻨﻲ َ ْ‬ ‫ْ‬
‫وﻗـﺎل‬ ‫ﻋﻜﺮﻣـﺔ ( َ َ َ‬ ‫ﻳﻌﻨﻲ ِ ْ ِ َ َ‬ ‫ﻣﻨﻪ َﳾء ِ‬
‫ﻋﻠﻴﻪ ْ ُ ْ ٌ َ ْ‬
‫ﳜﻔﻰ َ ِ ِ‬
‫أﻧﻪ َﻻ َ ْ َ َ ْ‬ ‫َﱠ ُ‬
‫ﻗـﺎل‪:‬‬ ‫ﻳﺰﻳـﺪ َ َ‬ ‫ﺑـﻦ َ ِأﰊ َ ِ َ‬ ‫ﺣـﺪﺛﻨﻲ َ ِ ُ‬ ‫اﺑﻦ ﺷـﻮذب‪ :‬ﱠ َ ِ‬
‫ﻳﺰﻳـﺪ ْ ُ‬ ‫َ‬ ‫ْ ُ‬
‫اﳊــﻼلِ‬ ‫ﻋــﻦ َْ َ‬ ‫ﺑــﻦ ُ َ ﱠ ِ‬ ‫ِ‬ ‫ﻛﻨــﺎ َﻧ ْ َ ُ‬
‫اﳌﺴــﻴﺐ َ ْ‬ ‫ﺳــﻌﻴﺪ ْ َ‬ ‫ﺴــﺄل َ َ‬ ‫)‪ ُ .‬ﱠ‬
‫ــﻦ‬ ‫ــﺈذا َﺳ َ ْ َ ُ‬
‫ــﺄﻟﻨﺎه َﻋ ْ‬ ‫ــﺎس َﻓ ِ َ‬ ‫ــﻢ اﻟﻨﱠ ِ‬ ‫أﻋ َﻠ َ‬ ‫ــﺎن َ ْ‬ ‫ــﺮام َو َﻛ َ‬ ‫َوا َْﳊ َ ِ‬
‫ﺳﻜﺖ َ َ ْ‬ ‫ﻣﻦ ْ ُ ْ ِ‬ ‫َْ ِ ِ ٍ ِ‬
‫ﻳﺴﻤﻊ ( ‪.‬‬‫ﻛﺄن َﱂ ْ َ ْ َ ْ‬ ‫اﻟﻘﺮآن َ َ َ‬ ‫ﺗﻔﺴﲑ َآﻳﺔ ْ‬
‫ــﺮ ‪ :‬ﺣ ﱠ َ ِ‬
‫ــﻦ ﻋﺒــﺪة‬ ‫ﲪــﺪ ْﺑ ُ‬ ‫ــﺪﺛﻨﻲ َأ ْ َ‬ ‫ﺟﺮﻳ ٍ َ‬ ‫ــﻦ َ ِ‬ ‫ــﺎل ا ْﺑ ُ‬ ‫َو َﻗ َ‬
‫ﺑـﻦ‬ ‫زﻳﺪ َ ﱠ َ‬ ‫ﲪﺎد ﺑﻦ َ ٍ‬ ‫اﻟﻀﺒﻲ َ ﱠ َ‬
‫ﻋﺒﻴـﺪ اﷲ ْ ُ‬ ‫ﺣـﺪﺛﻨَﺎ ُ َ ْ ُ‬ ‫ﺣﺪﺛﻨَﺎ َ ﱠ ُ ْ ُ ْ‬
‫ﻓﻘﻬـﺎء َ ِ َ ِ‬ ‫ﻟﻘـﺪ َ ْ َ ْ‬
‫اﳌﺪﻳﻨـﺔ َ ِ ﱠ ُ ْ‬
‫وإﳖـﻢ‬ ‫أدرﻛـﺖ ُ َ َ َ‬ ‫ﻗﺎل ‪ْ َ َ ) :‬‬ ‫ﻋﻤﺮ َ َ‬
‫ُ ََ‬
‫ﻋﺒﺪ‬ ‫ﺳﺎﱂ ﺑﻦ َ ِ‬ ‫ِ‬ ‫اﻟﻘﻮل ِﰲ ﱠ ْ ِ ِ ِ‬ ‫ﻟﻴﻌﻈﻤﻮن ْ َ ْ َ‬ ‫َُ َ ﱢ ُ َ‬
‫ْﻬﻢ َ ُ ْ ُ ْ‬ ‫اﻟﺘﻔﺴﲑ ( ﻣﻨ ُ ْ‬
‫وﻧﺎﻓﻊِ‬ ‫ﺑﻦ ُ َ ﱠ ِ‬ ‫ِ‬ ‫ٍ‬ ‫ِ‬
‫اﳌﺴﻴﺐ َ َ ٌ‬ ‫وﺳﻌﻴﺪ ْ ُ‬
‫ﳏﻤﺪ َ َ ُ‬ ‫ﺑﻦ ُ َ ﱠ‬ ‫واﻟﻘﺎﺳﻢ ْ ُ‬ ‫اﷲ َ ْ َ ُ‬
‫ﻋـﻦ‬
‫ﺻـﺎﻟﺢ َ ْ‬ ‫ﺑﻦ َ ِ ٍ‬ ‫ﻋﺒﺪ اﷲ ْ ُ‬ ‫ﺣﺪﺛﻨَﺎ َ ْ ُ‬ ‫ﻋﺒﻴﺪ ‪ َ :‬ﱠ َ‬ ‫ﻗﺎل َأﺑﻮ ُ ٍ‬
‫َو َ َ ُ َ ْ‬
‫ﺳـﻤﻌﺖ‬ ‫ِ‬ ‫ﻋـﺮوة َ َ‬ ‫ﻫﺸﺎم ْ ِ‬ ‫ﻋﻦ ِ َ ِ‬ ‫ﱠ ِ‬
‫ﻗـﺎل ‪َ ) :‬ﻣـﺎ َ ْ‬ ‫ﺑﻦ ُ ْ َ َ‬ ‫اﻟﻠﻴﺚ َ ْ‬ ‫ْ‬
‫ﻣﺘﻮﻥ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫‪٨٩‬‬

‫أﻳـﻮب‬ ‫وﻗـﺎل َ ﱡ ُ‬ ‫ﻗـﻂ ( َ َ َ‬ ‫ﻛﺘـﺎب اﷲ َ ﱡ‬ ‫ﻣـﻦ ِ َ ِ‬ ‫ﺗﺄول ً ِ‬

‫آﻳـﺔ ْ‬ ‫َ ِأﰊ َ َ ﱠ َ َ‬
‫ﳏﻤـﺪ ْﺑ ِ‬ ‫وﻫﺸـﺎم اﻟﺪﺳــﺘﻮاﺋﻲ َﻋـﻦ ُ َ ِ‬ ‫واﺑـﻦ َ ٍ‬
‫ــﻦ‬ ‫ْ ﱠ‬ ‫ﻋـﻮن َ ُ َ ٌ‬ ‫َ ْ ُ ْ‬
‫ﻣﻦ‬ ‫ِ‬ ‫ٍ‬ ‫َ‬
‫ﻗﺎل‪ْ َ ) :‬‬ ‫ﺳﲑﻳﻦ َ َ‬
‫ﻋﻦ َآﻳﺔ ْ‬ ‫ﻋﺒﻴﺪة اﻟﺴﻠﲈﲏ َ ْ‬ ‫ﺳﺄﻟﺖ ُ َ ْ َ َ‬
‫ِ‬ ‫ِ‬ ‫ُْْ ِ‬
‫اﻟﻘﺮآن َ َ َ‬
‫ﻓـﻴﲈ‬ ‫ﻳﻌﻠﻤـﻮن َ‬ ‫ﻛـﺎﻧﻮا َ ْ َ ُ َ‬ ‫اﻟـﺬﻳﻦ َ ُ‬ ‫ذﻫﺐ ﱠ َ‬ ‫ﻓﻘﺎل ‪َ َ َ :‬‬
‫وﻋﻠﻴﻚ ِ َ ِ‬ ‫اﻟﻘﺮآن َ ﱠ ِ‬ ‫ﻣﻦ ْ ُ ْ ِ‬ ‫ُْ ِ َ ِ‬
‫ﺑﺎﻟﺴﺪاد (‪.‬‬ ‫ﱠ‬ ‫ﻓﺎﺗﻖ اﷲَ َ َ َ ْ‬ ‫أﻧﺰل ْ‬
‫اﺑﻦ َ ٍ‬ ‫وﻗﺎل َأﺑﻮ ُ ٍ‬
‫ﻋـﻦ‬
‫ﻋﻮن َ ْ‬ ‫ﻋﻦ ْ ِ ْ‬ ‫ﻣﻌﺎذ َ ْ‬ ‫ﺣﺪﺛﻨَﺎ ُ َ ٌ‬ ‫ﻋﺒﻴﺪ َ ﱠ َ‬ ‫َ َ َ ُ َْ‬
‫ﻳﺴﺎر َﻋﻦ َ ِ ِ‬ ‫ﺑﻦ ُ ْ ِ ِ‬ ‫ُ ِ‬
‫ﻗـﺎل ‪َ ) :‬إذا‬ ‫أﺑﻴﻪ َ َ‬ ‫ﺑﻦ َ َ ٍ ْ‬ ‫ﻣﺴﻠﻢ ْ ِ‬ ‫ﻋﺒﻴﺪ اﷲ ْ ِ‬ ‫َْ‬
‫ِ‬
‫وﻣـﺎ‬ ‫ﻗﺒﻠـﻪ َ َ‬ ‫ﺗﻨﻈـﺮ َﻣـﺎ َ ْ َ ُ‬ ‫ﺣﺘـﻰ َ ْ ُ َ‬ ‫ﻓﻘـﻒ َ ﱠ‬ ‫ﻋـﻦ اﷲ َ ْ‬ ‫ﺣﺪﺛﺖ َ ْ‬ ‫َ ﱠْ َ‬
‫ــﺮاﻫﻴﻢ‬
‫ــﻦ إ ْﺑ َ َ‬
‫ِ‬
‫ــﲑة َﻋ ْ‬ ‫ــﻦ ُﻣ ِﻐ َ َ‬ ‫ــﺪﺛﻨَﺎ ﻫﺸــﻴﻢ َﻋ ْ‬ ‫ﺑﻌـﺪه ( َﺣ ﱠ َ‬ ‫َْ َُ‬
‫ِ‬ ‫أﺻﺤﺎﺑﻨﺎ َ ﱠ ُ َ‬ ‫َ‬ ‫َ َ‬
‫اﻟﺘﻔﺴـﲑ َ َ َ ُ َ ُ‬
‫وﳞﺎﺑﻮﻧـﻪ (‬ ‫ﻳﺘﻘﻮن ﱠ ْ َ‬ ‫ﻛﺎن ْ َ ُ َ‬ ‫ﻗﺎل‪َ َ ) :‬‬
‫اﻟﺴـﻔﺮ َ َ‬ ‫ﺑـﻦ َ ِأﰊ ﱠ َ ِ‬ ‫ﻋﺒـﺪ اﷲ ْ ِ‬ ‫ﻌﺒﺔ َﻋـﻦ َ ِ‬
‫ﻗـﺎل ‪:‬‬ ‫وﻗﺎل ُﺷـ ْ َ ُ ْ ْ‬ ‫َ َ َ‬
‫وﻗـﺪ َ َ ْ‬ ‫ٍ‬ ‫ِ‬
‫ﺳـﺄﻟﺖ‬ ‫ﻣـﻦ َآﻳـﺔ ﱠإﻻ َ َ ْ‬ ‫اﻟﺸﻌﺒﻲ‪َ ) :‬واﷲ َﻣﺎ ْ‬ ‫ﻗﺎل ﱠ ْ ِ ﱡ‬ ‫َ َ‬
‫وﻗﺎل َأﺑﻮ ُ ٍ‬
‫ﻋﺒﻴﺪ ‪:‬‬ ‫ﻋﻦ اﷲ ( ‪ْ َ ُ َ َ َ .‬‬ ‫اﻟﺮواﻳﺔ َ ْ‬‫وﻟﻜﻨﻬﺎ ﱢ َ َ ُ‬ ‫ﻋﻨﻬﺎ َ َ ِ ﱠ َ‬ ‫ََْ‬
‫ﻋــﻦ‬
‫زاﺋــﺪة َ ْ‬ ‫ــﻦ َ ِأﰊ َ ِ َ َ‬ ‫ﻋﻤــﺮ ْﺑ ُ‬‫أﻧﺒﺄ َﻧــﺎ ُ َ ُ‬ ‫ــﺪﺛﻨَﺎ ﻫﺸــﻴﻢ َ ْ َ َ‬ ‫َﺣ ﱠ َ‬
 ‫‪٩٠‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﺘﻔﺴﲑ ﻻﺑﻦ ﺗﻴﻤﻴﺔ‬

‫ِ‬ ‫ٍ‬
‫ﻓـﺈﻧﲈ‬‫اﻟﺘﻔﺴﲑ َ ِ ﱠ َ‬ ‫اﺗﻘﻮا ﱠ ْ َ‬ ‫ﻗﺎل ‪ ) :‬ﱠ ُ‬ ‫ﻣﴪوق َ َ‬ ‫ﻋﻦ َ ْ ُ‬ ‫ﻌﺒﻲ َ ْ‬ ‫اﻟﺸ ْ ِ ﱢ‬ ‫ﱠ‬
‫ﻋﻦ اﷲ (‪.‬‬ ‫اﻟﺮواﻳﺔ َ ْ‬ ‫ﻫﻮ ﱢ َ َ ُ‬ ‫ُ َ‬
‫ﺷﺎﻛﻠﻬﺎ َﻋﻦ َ ِأﺋﻤـﺔِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫وﻣﺎ َ َ َ َ ْ ﱠ‬ ‫اﻟﺼﺤﻴﺤﺔ َ َ‬ ‫َُ‬ ‫اﻵﺛﺎر ﱠ‬ ‫ﻓﻬﺬه ْ َ ُ‬ ‫ََ‬
‫ــﻼم ِﰲ‬ ‫ِ‬ ‫ِ‬
‫ــﻦ ْاﻟ َﻜ َ ِ‬ ‫ــﺮﺟﻬﻢ َﻋ ْ‬ ‫ــﲆ َ َﲢ ﱡ ِ ْ‬ ‫ــﺔ َﻋ َ‬ ‫ﳏﻤﻮ َﻟ ٌ‬ ‫اﻟﺴـﻠﻒ َ ْ ُ‬ ‫ﱠ َ‬
‫ِ‬ ‫ِ‬ ‫ﱠْ ِ ِ‬
‫ﺑـﲈ‬ ‫ﺗﻜﻠـﻢ ِ َ‬ ‫ﻣـﻦ َ َ ﱠ َ‬ ‫ﻓﺄﻣـﺎ َ ْ‬ ‫ﻋﻠﻢ َ ُﳍـ ْﻢ ِﺑـﻪ ‪ َ َ ،‬ﱠ‬ ‫اﻟﺘﻔﺴﲑ ِ َﺑﲈ َﻻ ْ َ‬
‫ﻓـﻼ ﺣـﺮج َ َ ِ‬ ‫ﻣﻦ َ ِ َ‬ ‫َ ِ‬
‫ﻋﻠﻴـﻪ ؛‬ ‫وﴍﻋـﺎ َ َ َ َ َ ْ‬ ‫ﻟﻐـﺔ َ َ ْ ً‬ ‫ذﻟـﻚ ُ َ ً‬ ‫ﻳﻌﻠﻢ ْ‬ ‫َْ ُ‬
‫ـــﻮال ﰲِ‬ ‫َ‬
‫ـــﲑﻫﻢ أ ْﻗ َ ٌ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ـــﻦ َﻫ ُ َ‬ ‫ِ‬ ‫َو ِﳍ َ َ‬
‫ـــﺆﻻء َو َﻏ ْ ْ‬ ‫روي َﻋ ْ‬ ‫ـــﺬا ُ َ‬
‫ِ‬ ‫وﻻ ﻣﻨ َ َ ِ‬ ‫ﱠْ ِ ِ‬
‫ﻓـﻴﲈ َ ِ ُ ُ‬
‫ﻋﻠﻤـﻮه‬ ‫ﺗﻜﻠﻤـﻮا َ‬ ‫ﻷﳖﻢ َ َ ﱠ ُ‬ ‫َﺎﻓﺎة ؛ َ ﱠ ُ ْ‬ ‫اﻟﺘﻔﺴﲑ َ َ ُ‬
‫ﻋـﲆ‬ ‫اﻟﻮاﺟـﺐ َ َ‬ ‫ﻫـﻮ ْ َ ِ ُ‬ ‫وﻫـﺬا ُ َ‬ ‫ﻬﻠـﻮه ‪َ َ َ ،‬‬ ‫ﻋﲈ َﺟ ِ ُ ُ‬ ‫وﺳﻜﺘﻮا َ ﱠ‬ ‫َ َ َُ‬
‫ِ‬ ‫ﻛﻞ َ ٍ‬
‫ﻋﻠﻢ َ ُ‬
‫ﻟـﻪ‬ ‫ﻋﲈ َﻻ ْ َ‬ ‫اﻟﺴﻜﻮت َ ﱠ‬ ‫ﳚﺐ ﱡ ُ ُ‬ ‫ﻛﲈ َ ِ ُ‬ ‫ﻓﺈﻧﻪ َ َ‬‫أﺣﺪ َ ِ ﱠ ُ‬ ‫ُﱢ َ‬
‫ــﻪ ِﳑ ﱠــﺎ‬ ‫ــﺌﻞ َﻋﻨْ ُ‬ ‫ــﻴﲈ ُﺳ ِ َ‬ ‫ــﻮل ﻓ َ‬
‫ــﺬﻟﻚ َﳚِــﺐ ْاﻟ َﻘ ُ ِ‬
‫ْ‬ ‫ُ‬ ‫ــﻪ ‪َ ،‬ﻓ َﻜ َ ِ َ‬ ‫ِﺑ ِ‬
‫وﻻ‬ ‫ـــﺎس َ َ‬ ‫ـــﻪ ِﻟﻠﻨﱠ ِ‬ ‫ﻟﺘﺒﻴﻨُﻨﱠ ُ‬ ‫ﻳﻌﻠﻤــﻪ ؛ ﻟﻘﻮﻟـــﻪ ﺗﻌـــﺎﱃ ‪ َ ُ َ  :‬ﱢ‬ ‫ََُْ ُ‬
‫ــﺪﻳﺚ اﳌَ ِ ِ‬ ‫ﺗﻜﺘﻤﻮ َﻧــﻪ ‪ ‬وﳌَِــﺎ ﺟــﺎء ِﰲ ا ْﳊ ِ ِ‬
‫ــﻦ‬‫ــﺮوي ﻣ ْ‬ ‫ْ ﱢ‬ ‫َ‬ ‫َ َ‬ ‫َ ُُْ ُ َ‬
‫ﻣﺘﻮﻥ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬ ‫‪٩١‬‬

‫ﻳـﻮم‬ ‫ﻓﻜﺘﻤـﻪ ُ ِْ َ‬
‫أﳉـﻢ َ ْ َ‬ ‫ﻋﻠـﻢ َ َ َ َ ُ‬ ‫ﻋـﻦ ِ ْ ٍ‬ ‫ﺳﺌﻞ َ ْ‬ ‫ﻣﻦ ُ ِ َ‬ ‫ﻃﺮق ‪ْ َ )) :‬‬ ‫ُ ٍ‬
‫ُ‬
‫ٍ‬ ‫ِ‬ ‫ِ‬
‫اﻟﻘﻴﺎﻣﺔ ِ َ ِ‬ ‫ِ‬ ‫ِ‬
‫ﻣﻦ َﻧﺎر (( ‪.‬‬ ‫ﺑﻠﺠﺎم ْ‬ ‫ْ َ َ‬
‫ــﻦ َﺑ ﱠﺸ ٍ‬
‫ــﺎر‬ ‫ــﺪ ْﺑ ُ‬ ‫ــﺮ ‪َ :‬ﺣ ﱠ َ‬
‫ــﺪﺛﻨَﺎ ُﳏ َ ﱠﻤ ُ‬ ‫ﺟﺮﻳ ٍ‬ ‫ــﻦ َ ِ‬ ‫ــﺎل ا ْﺑ ُ‬‫َو َﻗ َ‬
‫ﻗﺎل ‪:‬‬ ‫ِ‬
‫اﻟﺰﻧﺎد َ َ‬ ‫ﻋﻦ َ ِأﰊ ﱢ َ‬ ‫ﺣﺪﺛﻨَﺎ ُ ْ َ ُ‬ ‫ﻣﺆﻣﻞ َ ﱠ َ‬ ‫ﺣﺪﺛﻨَﺎ ُ َ ﱠ ٌ‬ ‫َ ﱠَ‬
‫ﺳﻔﻴﺎن َ ْ‬
‫أرﺑﻌـﺔ َ ٍ‬ ‫ِ‬ ‫ِ‬
‫أوﺟـﻪ ‪:‬‬‫ﻋـﲆ َ ْ َ َ ْ ُ‬ ‫اﻟﺘﻔﺴـﲑ َ َ‬
‫ﻋﺒﺎس ‪ ) :‬ﱠ ْ ُ‬ ‫اﺑﻦ َ ﱠ ٍ‬ ‫ﻗﺎل ْ ُ‬ ‫َ َ‬
‫ــﲑ َﻻ‬ ‫ﻛﻼﻣﻬــﺎ ‪ِ ْ َ ،‬‬ ‫ِ‬ ‫ِ‬ ‫ــﻪ َ ْ ِ‬
‫وﺗﻔﺴ ٌ‬ ‫ــﻦ َ َ َ َ‬ ‫ــﺮب ﻣ ْ‬ ‫ــﻪ اﻟْ َﻌ َ ُ‬ ‫ﺗﻌﺮ ُﻓ ُ‬ ‫َو ْﺟ ٌ‬
‫ِ‬ ‫أﺣـﺪ ِ َ ِ ِ‬
‫ﻳﻌﻠﻤـﻪ ْ ُ َ َ ُ‬
‫اﻟﻌﻠـﲈء ‪،‬‬ ‫وﺗﻔﺴـﲑ َ ْ َ ُ ُ‬‫ﺑﺠﻬﺎﻟﺘـﻪ ‪ٌ ْ َ َ ،‬‬ ‫ﻳﻌﺬر َ َ ٌ َ َ‬ ‫َُْ ُ‬
‫ِ‬
‫ﻳﻌﻠﻤﻪ ﱠإﻻ اﷲُ ( َواﷲُ ُ ْ َ َ ُ‬
‫ﺳـﺒﺤﺎﻧﻪ َ َ َ َ‬
‫وﺗﻌـﺎﱃ‬ ‫وﺗﻔﺴﲑ َﻻ َ ْ َ ُ ُ‬ ‫ََْ ٌ‬
‫أﻋﻠﻢ ‪.‬‬ ‫ََْ ُ‬