نقد و بررسی آراء مفسران درباره واژه «تقویم» در آیه چهارم سوره تین

الفاظی که در قرآن کریم به کار رفته، با اینکه به زبان عربی روشن هستند ولی مراد خداوند از برخی از آن‌ها برای مخاطب واضح و روشن نبوده و معرکه آراء مفسران شده اند؛ یکی از این واژگان، واژه «تقویم» در ترکیب «احسن تقویم» است؛ پژوهش حاضر با روش توصیفی_تحلیلی به نقد و بررسی آراء مفسران درباره این واژه در آیه چهارم سوره تین پرداخته است. نتایج پژوهش، گویای این است که «تقویم» مصدر فعل «قوّم» بوده که در لغت به معنای «عَدَّلَ» و به معنای «اعتدال و سامان دادن» است؛ مفسران برای خلقت انسان به صورت «احسن تقویم»، دو قول کلّی بیان کرده اند: 1-خلقت ظاهری؛ 2-خلقت ظاهری و باطنی؛ با توجه به اطلاقِ عبارت «احسن التقویم» در آیه 4، سیاق و بافت کلامی آیات 4 تا 7 سوره تین و ظهور حرف «الّا» در متصله بودن در آیه 6، وجه دوم از قوت بیشتری برخوردار است؛ ولی با در نظر گرفتن روایات تفسیری و آراء مفسران و همچنین قاعده «استعمال لفظ در بیشتر از یک معنی»، می توان قائل به وجه سومی شد که جامع این دو قول است؛ یعنی خداوند یک عبارت به کار برده ولی دو معنا به صورت همزمان اراده کرده است؛ به این صورت که عبارت «احسن تقویم» در هر دو معنای مذکور به کار رفته و ترکیب «اسفل سافلین» که در آیه بعد است، در دو معنای «آتش جهنم» و «دوران پیری»، همزمان استعمال شده و حرف «الّا» در آیه ششم، در آن واحد دارای دو معنای مستقل «استدراک» و «استثناء» است.

criticism and study of the opinions of commentators about the word taqweem in the fourth verse of surah at-tin

introductionalthough the words used in the holy quran are clear in arabic, god’s intention in some of them is not clear to the audience and has become a source of debate among commentators. one of these words is the word taqweem in combination with ahsan al-taqweem in the fourth verse of surah at-tin, god says in this verse: “we have certainly created man in the best of stature”. commentators have disagreed about what god means by the best of timing in this verse. is creation physical or is it both? in each of these two cases, what is meant by asfal al-safilin mentioned in the following verses? if asfal al-safilin means the period of old age, is it consistent with the physical creation of man or with the creation in general? this article has an introduction and three chapters. in the first chapter, the meaning of the word taqweem in the dictionary is examined. in the second chapter, in addition to expressing the opinions of commentators about the word human in the fourth verse of surah at-tin, two combinations ahsan al-taqim and asfal al-safilin are explained. in the third chapter, the commentators’ statements are reviewed and the results and conclusions of the discussions, the last discussion raised in this article, are presented.literature reviewas far as the authors have investigated, no article or thesis has been written on this subject;only muhammad hussein helmi, in a two-page text entitled we have created man in the best of moulds, has provided explanations about the wonders of creation, and has not said anything about the views of commentators on this verse. (halmi, 1391 ah)methodologythe present study, using a descriptive-analytical method, has reviewed and criticized the opinions of commentators about this word in the fourth verse of surah at-tin.discussionif verses 4 and 5 of surah at-tin are considered together, “we have created man in the best of formation (4), then we have returned him to the lowest of the low (5),” four possibilities can be stated for the meaning and intent of these verses: 1ahsan al-taqweem: apparent creation - asfal al-saflin: old age 2- ahsan al-taqweem: apparent creation - asfal al-saflin: hell fire; 3- ahsan al-taqweem: external and internal creation - asfal al-saflin: old age; 4ahsan al-taqweem: external and internal creation - asfal al-saflin: the fire of hell. of these four possibilities, numbers one and four are more likely and can be investigated, and the other two possibilities are more likely and do not have many supporters.conclusioncommentators have offered different opinions on the word taqweem. the reason for the disagreement among commentators is the ambiguity that exists in this term, and this ambiguity must be eliminated with the help of intra-textual and extra-textual evidence. the intratextual evidence includes: the combination of asfal al-saflin mentioned in the fifth verse, the letter illa mentioned in the sixth verse, and the seventh verse of this sura; therefore, if the combination of asfal al-safilin means age period and the letter illa is a discontinuous exception, taqweem will mean apparent creation but if asfal al-safilin means hellfire and the letter illa is connected an exception, then taqweem means outward and inward creation. considering the use of the phrase the best of the stature, the context and verbal context of verses 4 to 7, and the appearance of the letter except in the connection, the second aspect is more powerful. however, considering the narrations mentioned for the first aspect, as well as the opinions of some commentators, it can be said that in this verse, according to the rule of using a word in the majority of its meaning, god has intended both meanings simultaneously. that is, at the same time, she intended the first meaning, in which the best taqweem means the apparent creation, asfal al-safilin means the period of old age, and the word illa is a discontinuous exception and means comprehension. and she intended the second meaning, which is the best taqweem meaning the outward and inward creation, asfal al-safilin meaning the fire of hell, and the letter illa is a connected exception and means an exception.