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ﺍﻟﻤﻘﺩﻤﺔ
ﺍﳊﻤﺪ ﳌﻦ ﻓﺘﻖ ﺍﻟﻌﻘﻮﻝ ﲟﻌﺮﻓﺘﻪ ،ﻭﺃﻃﻠﻖ ﺍﻷﻟﺴﻦ ﲝﻤﺪﻩ ،ﻭﺟﻌﻞ ﻣﺎ ﺍﻣﱳ ﺑﻪ ﻣﻦ ﺫﻟﻚ ﻋﻠﻰ ﺧﻠﻘﻪ ﻭﻛﻔﺎﺀ ﻟﺘﺄﺩﻳﺔ
ﺣﻘﻪ ،ﻭﺃﺷﻬﺪ ﻟﻪ ﺑﺎﻹﺧﻼﺹ ﺃﻧﻪ ﻻ ﺇﻟﻪ ﻏﲑﻩ ،ﻭﺃﻥ ﳏﻤﺪ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ.
ﻛﺎﻧﺖ ﺍﻷﻣﻴﻮﻥ ﻣﻦ ﺍﻟﻌﺮﺏ ﺍﻟﺬﻳﻦ ﻧﺴﺦ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺑﺪﻳﻨﻪ ﺍﻟﺬﻱ ﺍﺧﺘﺼﻢ ﺑﻪ ﺍﻟﻨﺤﻞ ،ﻭﺧﺘﻢ ﲟﻠﻜﻬﻢ ﺍﻟﺪﻧﻴﺎ ﺇﱃ
ﺍﻧﻘﻀﺎﺀ ﺍﻷﺟﻞ ،ﻭﻫﺪﺍﻫﻢ ﻷﻓﻀﻞ ﺍﳌﻠﻞ ،ﰲ ﺟﺎﻫﻠﻴﺘﻬﻢ ﺍﳉﻬﻼﺀ ،ﻭﺿﻼﻟﺘﻬﻢ ﺍﻟﻌﻤﻴﺎﺀ ،ﳍﻢ ﻣﺬﺍﻫﺐ ﰲ ﺃﲰﺎﺀ
ﺃﺑﻨﺎﺋﻬﻢ ﻭﻋﺒﻴﺪﻫﻢ ﻭﺃﺗﻼﺩﻫﻢ ،ﻓﺎﺳﺘﺸﻨﻊ ﻗﻮﻡ ﺇﻣﺎ ﺟﻬﻼﹰ ﻭﺇﻣﺎ ﲡﺎﻫﻼﹰ ،ﻭﺗﺴﻤﻴﺘﻬﻢ ﻛﻠﺒﺎﹰ ﻭﻛﹸﻠﻴﺒﺎﹰ ﻭﺃﻛﹸﻠﺐ ،ﻭﺧﱰﻳﺮﺍﹰ
ﻭﻗﺮﺩﺍﹰ ،ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﳑﺎ ﱂ ﻳﺴﺘﻘﺺ ﺫﻛﺮﻩ ،ﻓﻄﻌﻨﻮﺍ ﻣﻦ ﺣﻴﺚ ﻻ ﳚﺐ ﺍﻟﻄﻌﻦ ،ﻭﻋﺎﺑﻮ ﺍ ﻣﻦ ﺣﻴﺚ ﻻ
ﻳﺴﺘﺒﻂ ﻋﻴﺐ .ﻓﺸﺮﺣﻨﺎ ﰲ ﻛﺘﺎﺑﻨﺎ ﻫﺬﺍ ﺃﲰﺎﺀ ﺍﻟﻘﺒﺎﺋﻞ ﻭﺍﻟﻌﻤﺎﺋﺮ ،ﻭﺃﻓﺨﺎﺫﻫﺎ ﻭﺑﻄﻮﺎ ،ﻭﲡﺎﻭﺯﻧﺎ ﺫﻟﻚ ﺇﱃ ﺃﲰﺎﺀ
ﺳﺎﺩﺍﺎ ﻭﺛﹸﻨﻴﺎﻧِﻬﺎ ﻭﺷﻌﺮﺍﺋﻬﺎ ﻭﻓﺮﺳﺎﺎ ،ﻭﺟﺮﺍﺭﻱ ﺍﳉﻴﻮﺵ ﻣﻦ ﺭﺅﺳﺎﺋﻬﻢ ،ﻭﻣﻦ ﺍﺭﺗﻀﺖ ﲝﻜﻤﻪ ﻓﻴﻤﺎ ﺷﺠﺮ
ﺑﻴﻨﻬﺎ ،ﻭﺍﻧﻘﺎﺩﺕ ﻷﻣﺮﻩ ﰲ ﺗﺪﺑﲑ ﺣﺮﻭﺎ ،ﻭﻣﻜﺎﻳﺪﺓ ﺃﻋﺪﺍﺋﻬﺎ .ﻭﱂ ﻧﺘﻌﺪ ﺫﻟﻚ ﺇﱃ ﺍﺷﺘﻘﺎﻕ ﺃﲰﺎﺀ ﺻﻨﻮﻑ ﺍﻟﻨﺎﻣﻰ
ﻣﻦ ﻧﺒﺎﺕ ﺍﻷﺭﺽ :ﻧﺠﻤﻬﺎ ﻭﺷﺠﺮﻫﺎ ﻭﺃﻋﺸﺎﺎ ،ﻭﻻ ﺇﱃ ﺍﳉﻤﺎﺩ ﻣﻦ ﺻﺨﺮﻫﺎ ﻭﻣﺪﺭﻫﺎ ،ﻭﺣﺰﺎ ﻭﺳﻬﻠﻬﺎ ،ﻷﻧﺎ
ﻋﻦ ﺭﻣﻨﺎ ﺫﻟﻚ ﺍﺣﺘﺠﻨﺎ ﺇﱃ ﺍﺷﺘﻘﺎﻕِ ﺍﻷًﻭﻝ ﺍﻟﱵ ﻧﺸﺘﻖ ﻣﻨﻬﺎ .ﻭﻫﺬﺍ ﻣﺎﻻ ﺎﻳﺔ ﻟﻪ.
ﻭﻛﺎﻥ ﺍﻟﺬﻱ ﺣﺪﺍﻧﺎ ﻋﻠﻰ ﺇﻧﺸﺎﺀ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ،ﺃﻥ ﻗﻮﻣﺎﹰ ﳑﻦ ﻳﻄﻌﻦ ﻋﻠﻰ ﺍﻟﻠﺴﺎﻥ ﺍﻟﻌﺮﰊ ﻭﻳﻨﺴﺐ ﺃﻫﻠﻪ ﺇﱃ
ﺍﻟﺘﺴﻤﻴﺔ ﲟﺎ ﻻ ﺃﺻﻞ ﻟﻪ ﰲ ﻟﻐﺘﻬﻢ ،ﻭﺇﱃ ﺍﺩﻋﺎﺀ ﻣﺎ ﱂ ﻳﻘﻊ ﻋﻠﻴﻪ ﺍﺻﻄﻼﺡ ﻣﻦ ﺃﻭﻟﻴﺘﻬﻢ ،ﻭﻋﺪﻭﺍ ﺃﲰﺎﺀ ﺟﻬﻠﻮﺍ
ﺍﺷﺘﻘﺎﻗﻬﺎ ﻭﱂ ﻳﻨﻘﺬ ﻋﻠﻤﻬﻢ ﰲ ﺍﻟﻔﺤﺺ ﻋﻨﻬﺎ ،ﻓﻌﺎﺭﺿﻮﺍ ﺑﺎﻹﻧﻜﺎﺭ ﻭﺍﺣﺘﺠﻮﺍ ﲟﺎ ﺫﻛﺮﻩ ﺍﳋﻠﻴﻞ ﺑﺰﻋﻤﻬﻢ :ﺃﻧﻪ
ﺳﺄﻝﹶ ﺃﺑﺎ ﺍﻟﺪﻗﻴﺶ :ﻣﺎ ﺍﻟﺪﻗﻴﺶ؟ ﻓﻘﺎﻝ :ﻻ ﺃﺩﺭﻱ ﺇﳕﺎ ﻫﻲ ﺃﲰﺎﺀ ﻧﺴﻤﻌﻬﺎ ﻭﻻ ﻧﻌﺮﻑ ﻣﻌﺎﻧﻴﻬﺎ ﻭﻫﺬﺍ ﻏﻠﻂ ﻋﻠﻰ
ﺍﳋﻠﻴﻞ ،ﻭﺍﺩﻋﺎﺀ ﻋﻠﻰ ﺃﰊ ﺍﻟﺪﻗﻴﺶ ،ﻭﻛﻴﻒ ﻳﻐﺒﻰ ﻋﻠﻰ ﺃﰊ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﳋﻠﻴﻞ ﺑﻦ ﺃﲪﺪ ﻧﺼﺮ ﺍﷲ ﻭﺟﻬﻪ ﻣﺜﻞ
ﻫﺬﺍ ﻭﻗﺪ ﲰﻊ ﺍﻟﻌﺮﺏ ﲰﺖ :ﺩﻗﹾﺸﺎﹰ ﻭﺩﻗﹶﻴﺸﺎ ﻭﺩﻧﻘﹾﺸﺎ ،ﻓﺠﺎﺀﻭﺍ ﺑﻪ ﻣﻜﺒﺮﺍﹶ ﻭﳏﻘﺮﺍﹰ ،ﻭﻣﻌﺪﻭﻻﹰ ﻣﻦ ﺑﻨﺎﺕ ﺍﻟﺜﻼﺛﺔ ﺇﱃ
ﺑﻨﺎﺕ ﺍﻷﺭﺑﻌﺔ ﺑﺎﻟﻨﻮﻥ ﺍﻟﺰﺍﺋﺪﺓ .ﻭﺍﻟﺪﻗﺶ ﻣﻌﺮﻭﻑ ﻭﺳﻨﺬﻛﺮﻩ ﰲ ﲨﻠﺔ ﺍﻷﲰﺎﺀ ﺍﻟﱵ ﻋﻤﻮﺍ ﻋﻦ ﻣﻌﺮﻓﺘﻬﺎ ،ﻭﻧﻔﺮﺩ ﳍﺎ
ﺑﺎﺑﺎﹰ ﰲ ﺁﺧﺮ ﻛﺘﺎﺑﻨﺎ ﻫﺬﺍ ،ﻭﺑﺎﷲ ﺍﻟﻌﺼﻤﺔ ﻣﻦ ﺍﻟﺰﻳﻎ ،ﻭﺍﻟﺘﻮﻓﻴﻖ ﻟﻠﺼﻮﺍﺏ.
ﻭﺃﺧﱪﻧﺎ ﺃﺑﻮ ﺣﺎﰎ ﺳﻬﻞ ﺑﻦ ﳏﻤﺪ ﺍﻟﺴﺠﺴﺘﺎﱐ ﻗﺎﻝ :ﻗﻴﻞ ﻟﻠﻌﺘﱯ :ﻣﺎ ﺑﺎﻝ ﺍﻟﻌﺮﺏ ﲰﺖ ﺃﺑﻨﺎﺀﻫﺎ ﺑﺎﻷﲰﺎﺀ
ﺍﳌﺴﺘﺸﻨﻌﺔ ،ﻭﲰﺖ ﻋﺒﻴﺪﻫﺎ ﺑﺎﻷﲰﺎﺀ ﺍﳌﺴﺘﺤﺴﻨﺔ؟ ﻓﻘﺎﻝ :ﻷﺎ ﲰﺖ ﺃﺑﻨﺎﺀﻫﺎ ﻷﻋﺪﺍﺋﻬﺎ ،ﻭﲰﺖ ﻋﺒﻴﺪﻫﺎ ﻷﻧﻔﺴﻬﺎ.
ﻭﻣﻨﻬﺎ ﺃﻥ ﺍﻟﺮﺟﻞ ﻛﺎﻥ ﳜﺮﺝ ﻣﻦ ﻣﱰﻟﻪ ﻭﺍﻣﺮﺃﺗﻪ ﺗﻤﺨﺾ ﻓﻴﺴﻤﻲ ﺍﺑﻨﻪ ﺑﺄﻭﻝ ﻣﺎ ﻳﻠﻘﺎﻩ ﻣﻦ ﺫﻟﻚ ،ﳓﻮ :ﺛﻌﻠﺐ
ﻭﺛﻌﻠﺒﺔ ،ﻭﺿﺐ ﻭﺿﺒﺔ ،ﻭﺧﺰﺯ ،ﻭﺿﺒﻴﻌﺔ ،ﻭﻛﻠﺐٍ ﻭﻛﻠﻴﺐ ،ﻭﲪﺎﺭ ﻭﻗﺮﺩ ﻭﺧﱰﻳﺮ ،ﻭﺟﺤﺶ ،ﻭﻛﺬﻟﻚ ﺃﻳﻀﺎﹰ
ﺗﺴﻤﻰ ﺑﺄﻭﻝ ﻣﺎ ﻳﺴﻨﺢ ﺃﻭ ﻳﱪﺡ ﳍﺎ ﻣﻦ ﺍﻟﻄﱠﲑ ﳓﻮ :ﻏﹸﺮﺍﺏٍ ﻭﺻﺮﺩ ،ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ.
ﺣﺪﺛﻨﺎ ﺍﻟﺴﻜﻦ ﺑﻦ ﺳﻌﻴﺪ ﺍﳉﹸﺮﻣﻮﺯﻱ ﻋﻦ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﻫﺎﺷﻢ ﺍﻟﻜﻠﱯ ،ﻋﻦ ﺧﺮﺍﺵ ﻗﺎﻝ :ﺧﺮﺝ ﻭﺍﺋﻞﹸ ﺑﻦ ﻗﺎﺳﻂٍ
ﻭﺍﻣﺮﺃﺗﻪ ﺗﻤﺨﺾ ﻭﻫﻮ ﻳﺮﻳﺪ ﺃﻥ ﻳﺮﻯ ﺷﻴﺌﺎﹰ ﻳﺴﻤﻲ ﺑﻪ ،ﻓﺈﺫﺍ ﻫﻮ ﺑﺒ ﻜﹾﺮٍ ﻗﺪ ﻋﺮﺽ ﻟﻪ ﻓﺮﺟﻊ ﻭﻗﺪ ﻭﻟﺪﺕ ﻏﻼﻣﺎﹰ،
ﻓﺴﻤﺎﻩ ﺑﻜﺮﺍﹰ ،ﰒ ﺧﺮﺝ ﺧﺮﺟﺔﹰ ﺃﺧﺮﻯ ﻭﻫﻲ ﲤﺨﺾ ﻓﺮﺃﻯ ﻋﱰﺍﹰ ﻣﻦ ﺍﻟﻈﺒﺎﺀ ﻓﺮﺟﻊ ﻭﻗﺪ ﻭﻟﺪﺕ ﻏﻼﻣﺎﹰ ،ﻓﺴﻤﺎﻩ
ﻋﻨﺰﺍ ﻭﻫﻮ ﻣﻊ ﺧﺜﻌﻢ ﺑﺎﻟﺴﺮﺍﺓ ﻭﺑﺎﻟﻜﻮﻓﺔِ ﻭﻓِﻠﹶﺴﻄﲔ ،ﰒ ﺧﺮﺝ ﺧﺮﺟﺔ ﺃﺧﺮﻯ ﻓﺈﺫﺍ ﻫﻮ ﺑﺸ ﺨﻴﺺٍ ﻗﺪ ﺍﺭﺗﻔﹶﻊ ﻟﻪ ﻭﱂ
ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻣﺸﺘﻖ ﻣﻦ ﺍﳊﻤﺪ ،ﻭﻫﻮ ﻣﻔﻌﻞ ،ﻭﻣﻔﻌﻞ ﺻﻔﺔ ﺗﻠﺰﻡ ﻣﻦ ﻛﺜﺮ ﻣﻨﻪ ﻓﻌﻞﹸ ﺫﻟﻚ ﺍﻟﺸﻲﺀ.
ﺭﻭﻯ ﺑﻌﺾ ﻧﻘﹶﻠﺔ ﺍﻟﻌﻠﻢ ،ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳌﺎ ﻭﻟِﺪ ﺃﻣﺮ ﻋﺒﺪ ﺍﳌﻄﹼﻠﺐ ﲜﻮﺯﺭٍ ﻓﻨﺤِﺮﺕ ،ﻭﺩﻋﺎ ﺭﺟﺎﻝﹶ
ﻗﺮﻳﺶ ،ﻭﻛﺎﻧﺖ ﺳﻨﺘﻬﻢ ﰲ ﺍﳌﻮﻟﺪ ﺇﺫﺍ ﻭﻟِﺪ ﰲ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻠﻴﻞ ﻛﻔﹶﺆﻭﺍ ﻋﻠﻴﻪ ﻗﺪﺭﺍﹰ ﺣﱴ ﻳﺼﺒﺢ ،ﻓﻔﻌﻠﻮﺍ ﺫﻟﻚ
ﺑﺎﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻓﺄﺻﺒﺤﻮﺍ ﻭﻗﺪ ﺍﻧﺸ ﻘﱠﺖ ﻋﻨﻪ ﺍﻟﻘِﺪﺭ ﻭﻫﻮ ﺷﺎﺧﺺ ﺇﱃ ﺍﻟﺴﻤﺎﺀ .ﻓﻠﻤﺎ ﺣﻀﺮ ﺭﺟﺎﻝﹸ
ﻗﺮﻳﺶٍ ﻭﻃﹶﻌِﻤﻮﺍ ﻗﺎﻟﻮﺍ ﻟﻌﺒﺪ ﺍﳌﻄﱠﻠﺐ :ﻣﺎ ﲰﻴﺖ ﺍﺑﻨﻚ ﻫﺬﺍ؟ ﻗﺎﻝ :ﲰﻴﺘﻪ ﳏﻤﺪﺍﹰ .ﻗﺎﻟﻮﺍ :ﻣﺎ ﻫﺬﺍ ﻣﻦ ﺃﲰﺎﺀ ﺁﺑﺎﺋﻚ.
ﻗﺎﻝ :ﺃﺭﺩﺕ ﺃﻥ ﻳﺤﻤﺪ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ .ﻓﻤﺤﻤﺪ ﻣﻔﻌﻞ ،ﻷﻧﻪ ﺣﻤِﺪ ﻣﺮﺓﹰ ﺑﻌﺪ ﻣﺮﺓ .ﻛﻤﺎ ﺗﻘﻮﻝ ﻛﺮﻣﺘﻪ
ﻭﻫﻮ ﻣﻜﺮﻡ ،ﻭﻋﻈﹼﻤﺘﻪ ﻭﻫﻮ ﻣﻌﻈﱠﻢ ،ﺇِﺫﺍ ﻓﻌﻠﺖ ﺫﻟﻚ ﺑﻪ ﻣﺮﺍﺭﺍﹰ .ﻭﺍﳊﻤﺪ ﻭﺍﻟﺸﻜﺮ ﻣﺘﻘﺎﺭِﺑﺎﻥِ ﰲ ﺍﳌﻌﲎ ،ﻭﺭﲟﺎ
ﺗﺒﺎﻳﻨﺎ .ﺃﻻ ﺗﺮﻯ ﺃﻧﻚ ﺗﻘﻮﻝ :ﺣﻤِﺪﺕ ﻓﻼﻧﺎﹰ ﻋﻠﻰ ﻓﻌﻠﻪِ ﻭﺷﻜﺮﺕ ﻟﻪ ﻓﻌﻠﹶﻪ ،ﻭﻗﺪ ﺍﺷﺘﺒﻬﺎ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ .ﻭﺗﻘﻮﻝ:
ﺣﻤِﺪﺕ ﻓﻼﻧﺎﹰ ﻋﻠﻰ ﻓﻌﻠﻪِ ﻭﺷﻜﺮﺕ ﻟﻪ ﻓﻌﻠﹶﻪ ،ﻭﻗﺪ ﺍﺷﺘﺒﻬﺎ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ .ﻭﺗﻘﻮﻝ :ﺟﺎﻭﺭﺕ ﺑﲏ ﻓﻼﻥٍ
ﻓﺤﻤِﺪﺗﻬﻢ ،ﻭﻻ ﺗﻘﻮﻝ ﺷﻜﺮﺗﻬﻢ .ﻭﺗﻘﻮﻝ :ﺃﺗﻴﺖ ﺃﺭﺽ ﺑﲏ ﻓﻼﻥ ﻓﺤﻤِﺪﺗﻬﺎ ،ﻭﻻ ﺗﻘﻞ ﺷﻜﺮﺎ .ﻭﺗﻘﻮﻝ :ﻓﻼﻥﹲ
ﳏﻤﻮﺩ ﰲ ﺍﻟﻌﺸﲑﺓ ،ﻭﻻ ﺗﻘﻮﻝ ﻣﺸﻜﻮﺭ ﰲ ﺍﻟﻌﺸﲑﺓ .ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥﱠ ﳏﻤﻮﺩﺍﹰ ﺣﻤِﺪ ﻣﺮﺓﹰ ﻭﺍﺣﺪﺓ ،ﻭﳏﻤﺪﺍﹰ
ﺣﻤِﺪ ﻣﺮﺓﹰ ﺑﻌﺪ ﻣﺮﺓ ،ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ:
ﻭﻟﻜﻤﺎ ﺃﻨﺕ ﺍﻟﺤ ﺒﻨﹾﻁﹶﻰ ﺍﻟﺤﺒﺎﺘِﺭ ﻓﻠﺴﺕﹶ ﺒﻤﺤﻤﻭﺩٍ ﻭﻻ ﺒﻤﺤﻤ ﺩٍ
ﻳﻌﲏ ﺍﻟﻘﺼﲑ ﺍﳌﺘﺪﺍﺧﻞﹶ ﺍﻷﻋﻀﺎﺀ.
ﻭﻗﺪ ﲰﺖ ﺍﻟﻌﺮﺏ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺭﺟﺎﻻﹰ ﻣﻦ ﺃﺑﻨﺎﺋﻬﺎ ﳏﻤﺪﺍﹰ ،ﻣﻨﻬﻢ ﳏﻤﺪ ﺍﺑﻦ ﺣﻤﺮﺍﻥﹶ ﺍﳉﻌﻔﻲ ﺍﻟﺸﺎﻋﺮ ،ﻭﻛﺎﻥ ﰲ
ﻋﺼﺮ ﺍﻣﺮﺉ ﺍﻟﻘﻴﺲ ﺑﻦ ﺣﺠﺮ ،ﻭﲰﺎﻩ ﺷﻮﻳﻌﺮﺍﹰ ﻭﻗﺎﻝ:
ﻋﻤﺩ ﻋﻴﻥٍ ﺠﻠﱠﻠﺘﹸﻬﻥ ﺤﺭِﻴﻤﺎ ﺃﺒﻠﻐﹶﺎ ﻋﻨﱢ ﻲ ﺍﻟﺸﱡﻭﻴﻌِﺭ ﺃﻨﱢﻲ
ﺃﻱ ﻗﺼﺪﺕ ﺫﺍﻙ.
ﻭﳏﻤﺪ ﺑﻦ ﺑِﻼﻝ ﺑﻦ ﺃﹸﺣﻴﺤﺔ ﺑﻦ ﺍﳉﹸﻼﺡ ،ﻭﺃﺣﻴﺤﺔﹸ ﻛﺎﻥ ﺯﻭﺝ ﺳﻠﻤﻰ ﺑﻨﺖ ﻋﻤﺮﻭ ﺑﻦ ﻟﺒﻴﺪ ﺍﻟﻨﺠﺎﺭﻳﺔ ،ﻓﺨﻠﹶﻒ
ﻋﻠﻴﻬﺎ ﺑﻌﺪﻩ ﻫﺎﺷﻢ ﺑﻦ ﻋﺒﺪ ﻣﻨﺎﻑ ،ﻓﻮﻟﺪﺕ ﻟﻪ ﻋﺒﺪ ﺍﳌﻄﱠﻠﺐ ﺑﻦ ﻫﺎﺷﻢ ،ﻓﻬﻲ ﺟﺪﺓ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﺃﻡ
ﺟﺪﻩ.
ﻭﻗﺪ ﺳﻤﺖ ﺍﻟﻌﺮﺏ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺃﲪﺪ .ﻣﻨﻬﻢ ﺃﲪﺪ ﺑﻦ ﲦﹸﺎﻣﺔﹶ ﺑﻦ ﺟ ﺪﻋﺎﺀ :ﺑﻄﻦ ﻣﻦ ﻃﻴﺊ ،ﻭﺃﲪﺪ ﺑﻦ ﺩﻭﻣﺎﻥ ﺑﻦ
ﺑﻜِﻴﻞ :ﺑﻄﻦ ﻣﻦ ﻫﻤﺪﺍﻥ ،ﻭﺃﲪﺪ ﺍﺑﻦ ﺯﻳﺪ ﺑﻦ ﺧِﺪﺍﺵ :ﺑﻄﻦ ﻣﻦ ﺍﻟﺴﻜﺎﺳﻚ .ﻭﺑﻨﻮ ﺃﲪﺪ :ﺑﻄﻦ ﻣﻦ ﻃﻴﺊ.
ﻭﻳﺤﻤﺪ :ﺑﻄﻦ ﻣﻦ ﺍﻷﺯﺩ .ﻭﻳﺤﻤِﺪ :ﺑﻄﹶﲔ ﻣﻦ ﻗﹸﻀﺎﻋﺔ.
ﻭﲰﻮﺍ ﺣﺎﻣﺪﺍﹰ ﻭﺣﻤﻴﺪﺍﹰ .ﻓﺤﻤﻴﺪ ﳝﻜﻦ ﺃﻧﺔ ﻳﻜﻮﻥﹶ ﺗﺼﻐﲑ ﺣﻤﺪ ﺃﻭ ﺗﺼﻐﲑ ﺃﲪﺪ ،ﻣﻦ ﺍﻟﺒﺎﺏ ﺍﻟﺬﻱ ﻳﺴﻤﻴﻪ
ﺍﻟﻨﺤﻮﻳﻮﻥ ﺗﺮﺧﻴﻢ ﺍﻟﺘﺼﻐﲑ ،ﻛﻤﺎ ﺻﻐﺮﻭﺍ ﺃﺳﻮﺩ ﺳﻮﻳﺪﺍﹰ ،ﻭﺃﺧﻀﺮ ﺧﻀﲑﺍﹰ .ﻭﺳﻤﻮﺍ ﺣﻤﻴﺪﺍﻥﹶ ﻭﺣﻤﺎﺩﺍ.
ﻭﻳﻘﻮﻟﻦ :ﺣﻤﺎﺩﺍﻙ ﺃﻥ ﺗﻔﻌﻞ ﻛﺬﺍ ﻭﻛﺬﺍ ،ﰲ ﻣﻌﲎ ﻗﹸﺼﺎﺭﺍﻙ ،ﻭﻟﻔﻼﻥٍ ﻋﻨﺪﻱ ﻣﺤﻤِﺪﺓﹲ ﻭﻣﺤﻤﺪﺓ ،ﻟﻐﺘﺎﻥ ،ﺇﺫﺍ
ﻛﺎﻧﺖ ﻟﻪ ﻋﻨﺪﻙ ﻳﺪ ﲢﻤﺪﻩ ﻋﻠﻴﻬﺎ .ﻭﺍﶈﺎﻣﺪ ﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ :ﺃﻳﺎﺩﻳﻪ ﻭﺗﻔﻀﻠﻪ.
ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑ ﻋﺒﺪ .ﻭﻣﻄﹾﻠِﺐ ﺃﺻﻠﻪ ﻣﻄﹾﺘﻠﺐ ﰲ ﻭﺯﻥ ﻣﻔﺘﻌﻞ ،ﻓﻘﹶﻠﺒﻮﺍ ﺍﻟﺘﺎﺀ ﻃﺎﺀ ﻟﻘﺮﺏ ﺍﳌﺨﺮﺟﲔ ،ﻭﺃﺩﻏﻤﻮﺍ
ﺍﻟﻄﺎﺀ ﰲ ﺍﻟﻄﺎﺀ ﻓﻘﺎﻟﻮﺍ ﻣﻄﻠﺐ ،ﻭﻫﻮ ﻣﻔﺘﻌﻞ ﻣﻦ ﺍﻟﻄﻠﺐ .ﻭﻗﺪ ﲰﺖ ﺍﻟﻌﺮﺏ ﻃﺎﻟﺒﺎﹰ ﻭﻃﹸﻠﹶﻴﺒﺎﹰ ﻭﻃﹶﻠﹶﺒﺔ .ﻭﺍﻟ ﱠﻄﻠﹶﺐ :ﻗﻮﻡ
ﻳﻄﻠﺒﻮﻥ ﻫﺎﺭﺑﺎﹰ ﺃﻭ ﻓﹶﻼﱠ .ﻳﻘﺎﻝ :ﺃﺩﺭﻛﹶﻬﻢ ﺍﻟﻄﹼﻠﹶﺐ .ﻭﺍﻟﻄﹶﻠﹶﺐ :ﻣﺼﺪﺭ ﻃﻠﺒﺘﻪ ﺃﻃﹸﻠﺒﻪ ﻃﻠﹶﺒﺎ .ﻭﻳﻘﺎﻝ :ﻣﺎﺀ ﻣﻄﻠﻮﺏ
ﻭﻣﻄﹾﻠِﺐ ،ﻭﻛﺬﻟﻚ ﻛﻸ ﻣﻄﻠﻮﺏ ﻭﻣﻄِﻠﺐ ،ﺇﺫﺍ ﻛﺎﻥ ﺻﻌﺐ ﺍﻟﻄﹶﻠﹶﺐ .ﻭﻳﻘﺎﻝ :ﻓﻼﻧﺔﹸ ﻃِﻠﹾﺐ ﻓﻼﻥٍ ،ﺇﺫﺍ ﻛﺎﻥ
ﻳﻬﻮﺍﻫﺎ ﻭﻳﻄﻠﺒﻬﺎ ،ﻭﻛﺬﻟﻚ ﻓﻼﻧﺔﹸ ﻃﹶﻠِﻴﺒﺔ ﻓﻼﻥ ،ﺇﺫﺍ ﻛﺎﻥ ﻳﻄﻠﻬﺎ .ﻭﺍﳌﻄﺎﻟﺐ :ﻣﻮﺍﺿﻊ ﺍﻟﻄﱠﻠﺐ .ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ
ﻭﺍﺣﺪﺓﹸ ﺍﳌﻄﺎﻟﺐ ﻣﻄﹾﻠﹶﺒﺔ .ﻭﱄ ﻋﻨﺪ ﻓﻼﻥ ﻃﹶﻠِﺒﺔﹲ ،ﺃﻱ ﺷﻲﺀٌ ﺃﻃﻠﺒﻪ ﻣﻨﻪ ،ﻭﺍﺳﻢ ﻋﺒﺪ ﺍﳌﻄﱠﻠﺐ ﺷﻴﺒﺔ ،ﻭﺍﺷﺘﻘﺎﻕ ﺷﻴﺒﺔ
ﻣﻦ ﺍﻟﺸﻴﺐ ،ﻣﻦ ﻗﻮﳍﻢ :ﺷﺎﺏ ﺷﻴﺒﺔﹰ ﺣﺴﻨﺔﹰ ﻭﺷﻴﺒﺎﹰ ﺣﺴﻨﺎﹰ .ﻭﺃﺣﺴﺐ ﺃﻥ ﺍﺷﺘﻘﺎﻕ ﺍﻟﺸﻴﺐ ﻣﻦ ﺍﺧﺘﻼﻁ ﺍﻟﺒﻴﺎﺽ
ﺑﺎﻟﺴﻮﺍﺩ ،ﻣﻦ ﻗﻮﳍﻢ :ﺷﺒﺖ ﺍﻟﺸﻲﺀَ ﺑﺎﻟﺸﻲﺀ ﺃﺷﻮﺑﻪ ﺷﻮﺑﺎﹰ ،ﺇﺫﺍ ﺧﻠﻄﹶﺘﻪ .ﻗﺎﻝ ﲤﻴﻢ ﺑﻦ ﺃﹶﺑﻲ ﺑﻦ ﻣﻘﹾﺒِﻞ ،ﻭﻳﻜﲎ ﺃﺑﺎ
ﺍﳊﹸﺮﺓ:
ﺸﹶﻴﺏ ﺍﻟﻘﹶﺫﺍﻝِ ﺍﺨﺘﻼ ﻁﹶ ﺍﻟﺼﻔﻭِ ﺒﺎﻟﻜﺩﺭِ ﻴﺎ ﺤﺭ ﺃﻤﺴ ﻰ ﺴﻭﺍﺩ ﺍﻟﺭﺃﺱ ﺨﺎﻟﹶﻁﹶﻪ
ﻭﺍﻟﺸﻲﺀ ﺍﳌﹶﺸِﻴﺐ ﻭﺍﳌﺸﻮﺏ :ﺍﳌﺨﺘﻠِﻂ .ﻭﻗﺪ ﲰﺖ ﺍﻟﻌﺮﺏ ﺷﻴﺒﺎﻥ ،ﻭﻫﻮ ﺃﺑﻮ ﻗﺒﻴﻠﺔٍ ﻋﻈﻴﻤﺔ .ﻭﻫﻮ ﻓﹶﻌﻼﻥ ﻣﻦ
ﺍﻟﺸﻴﺐ .ﻭﻳﺴﻤﻮﻥ ﺷﻬﺮﻯ ﻗِﻤﺎﺡٍ ﺍﻟﻠﺬﹶﻳﻦ ﻳﺸﺘﺪ ﻓﻴﻬﻤﺎ ﺍﻟﱪﺩ :ﺷﻴﺒﺎﻥﹸ ﻭﻣﻠﹾﺤﺎﻥ ،ﻻﺑﻴﻀﺎﺽِ ﺍﻷﺭﺽ ﻣﻦ ﺍﳉﻠﻴﺪ.
ﻭﻣﻠﹾﺤﺎﻥ ﻣﻦ ﺍﳌﹸﻠﹾﺤﺔ ،ﻣﻦ ﻗﻮﳍﻢ ﻛﺒﺶ ﺃﻣﻠﺢ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﰲ ﺃﻃﺮﺍﻑ ﺻﻮﻓﻪِ ﺑﻴﺎﺽ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺳﺎﺋﺮ ﺟﻠﺪﻩ،
ﻭﺍﻟﺸﻴﺐ :ﺟﺒﻞﹲ ﻣﻌﺮﻭﻑ .ﻭﺷِﻴﺐ ﺍﻟﺴﻮﻁِ ﻣﻌﺮﻭﻑ .ﻭﻳﻘﺎﻝ ﺃﹸﺷﺎﺑﺔﹲ ﻣﻦ ﺍﻟﻨﺎﺱ ،ﺃﻱ ﺃﺧﻼﻁ ﻻ ﺧﲑ ﻓﻴﻬﻢ،
ﻭﺍﳉﻤﻊ ﺃﺷﺎﺋﺐ .ﻭﺍﻟﺸﻮﺏ :ﺍﳋﹶﻠﹾﻂ ﺑﻌﻴﻨﻪ ،ﻭﻳﻘﻮﻟﻮﻥ :ﺳﻘﺎﻩ ﺍﻟﺸﻮﺏ ﺑﺎﻟﺬﱠﻭﺏ ،ﻓﺎﻟﺬﱠﻭﺏ :ﺍﻟﻌﺴﻞ .ﻭﺍﻟﺸﻮﺏ
ﻭﻫﺎﺷﻢ :ﻓﺎﻋﻞﹲ ﻣﻦ ﻗﻮﳍﻢ :ﻫﺸﻤﺖ ﺍﻟﺸﻲﺀ ﺃﻫﺸِﻤﻪ ﻫﺸﻤﺎﹰ ،ﺇﺫﺍ ﻛﺴﺮﺗﻪ .ﻭﻛﻞﱡ ﺷﻲﺀٍ ﻛﺴﺮﺗﻪ ﺣﱴ ﻳﻨﺸﺪِﺥ ﻓﻘﺪ
ﻫﺸﻤﺘﻪ .ﻭﻫﺸِﻴﻢ ﺍﻟﺸﺠﺮ :ﻣﺎ ﻳﺒِﺲ ﻣﻦ ﺃﻏﺼﺎﻧﻪ ﺣﱴ ﻳﺘﻜﺴﺮ .ﻭﲰﻲ ﻫﺎﴰﺎﹰ ﻓﻴﻤﺎ ﻳﺰﻋﻤﻮﻥ ﳍﺸﻤﻪ ﺍﳋﺒﺰ ﻟﻠﺜﱠﺮﻳﺪ.
ﻗﺎﻝ ﻣﻄﺮﻭﺩ ﺑﻦ ﻛﻌﺐٍ ﺍﳋﹸﺰﺍﻋ ﻲ:
ﻭﺭﺠﺎﻝُ ﻤﻜﹼﺔﹶ ﻤﺴ ﻨِﺘﹸﻭﻥ ﻋِﺠﺎﻑﹸ ﻋﻤﺭﻭ ﺍﻟﻌﻠﹶﻰ ﻫﺸﹶﻡ ﺍﻟﺜﱠﺭﻴﺩ ﻟﻘﻭﻤﻪ
ﺃﻱ ﺃﺻﺎﺑﺘﻬﻢ ﺍﻟﺴﻨﺔﹸ ﺍﳉﺪﺑﺔ .ﻭﻗﺪ ﲰﺖ ﺍﻟﻌﺮﺏ ﻫِﺸﺎﻣﺎﹰ ﻭﻫﺎﴰﺎﹰ ﻭﻫﺸﻴﻤﺎﹰ ﻭﻣﻬﺸﻤﺎﹰ .ﻭﻛﺄﻥﹼ ﻫِﺸﺎﻣﺎﹰ ﻣﺼﺪﺭ
ﺍﳌﻬﺎﺷﻤﺔ .ﻭﺍﻟﺸﻲﺀ ﺍﳍﺸﻴﻢ ﻭﺍﳌﻬﺸﻮﻡ ﻭﺍﺣﺪ.
ﻭﺍﳍﹸﺸﺎﻣﺔ :ﺍﻟﺸﻲﺀ ﺍﳌﻬﺸﻮﻡ ،ﺧﺒﺰﺍﹰ ﻛﺎﻥ ﻭ ﻏﲑﻩ .ﻭﺍﺳﻢ ﻫﺎﺷﻢٍ ﻋﻤﺮﻭ .ﻭﻋﻤﺮﻭ ﻣﺸﺘﻖ ﻣﻦ ﺷﻴﺌﲔ :ﺇﻣﺎ ﻣﻦ ﺍﻟﻌﻤﺮ
ﻭﻫﻮ ﺍﻟﻌﻤﺮ ﺑﻌﻴﻨﻪ ،ﻳﻘﺎﻝ ﺍﻟﻌﻤﺮ ﻭﺍﻟﻌﻤﺮ ﺑﺎﻟﻔﺘﺢ ﻭﺍﻟﻀﻢ ،ﻭﻣﻨﻪ ﻗﻮﳍﻢ ﻟﹶﻌﻤﺮﻙ ،ﻗﺴﻢ ﺑﺎﻟﻌﻤﺮ .ﻗﺎﻝ ﺍﺑﻦ ﺃﲪﺮ:
ﻭﺘﻐﻴﺭ ﺍﻹﺨﻭﺍﻥ ﻭﺍﻟﺩﻫﺭ ﺒﺎﻥ ﺍﻟﺸﹼﺒﺎﺏ ﻭﺃﺨﻠﻑ ﺍﻟﻌﻤﺭ
ﻗﺎﻝ ﺍﻷﺻﻤﻌﻲ ﰲ ﺗﻔﺴﲑ ﻫﺬﺍ ﺍﻟﺒﻴﺖ :ﺍﻟﻌﻤﺮ ﻭﺍﻟﻌﻤﺮ ﻭﺍﺣﺪ .ﻭﻗﺎﻝ ﻏﲑﻩ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ :ﺃﺭﺍﺩ ﺧﻠﹸﻮﻑ ﻓﻤِﻪ
ﻟﻠﻜِﺒﺮ ﻭﺗﻐﻴﺮ ﻧﻜﹾﻬﺘﻪ .ﻭﺍﻟﻌﻤﺮ :ﻭﺍﺣﺪ ﻋﻤﻮﺭ ﺍﻷﺳﻨﺎﻥ ،ﻭﻫﻮ ﺍﻟﻠﺤﻢ ﺍﳌﹸﻄِﻴﻒ ﺑﺄﺳﻨﺎﺧﻬﺎ ،ﺃﻱ ﺑﺄﺻﻮﳍﺎ ،ﻭﺍﻟﺴﻨﺦ:
ﺍﻷَﺻﻞ .ﻭﲨﻴﻊ ﻋﻤﺮ ﺍﻹﻧﺴﺎﻥ ﻋﻤﻮﺭ .ﻭﺍﻟﻌﻤﺮﺓ :ﺧﺮﺯﺓﹲ ﺃﻭ ﻟﺆﻟﺆﺓ ﻳﻔﺼﻞ ﺎ ﻧﻈﻢ ﺍﻟﺬﹼﻫﺐ ،ﻭﺑﻪ ﲰﻴﺖ ﺍﳌﺮﺃﹶﺓﹸ
ﻋﻤﺮﺓ.
ﻭﺍﻟﻌﻤﲑﺍﻥ ﻭﺍﻟﻌﻤﲑﺗﺎﻥ :ﻋﻈﻤﺎﻥ ﺭﻗﻴﻘﺎﻥ ،ﰲ ﻃﺮﻑ ﻛﻞﱢ ﻭﺍﺣ ﺪٍ ﻣﻨﻬﻤﺎ ﺷﻌﺒﺘﺎﻥ ﺗﻜﺘﻨﻔﺎﻥ ﺍﻟﻐﻠﺼﻤﺔﹶ ﻣﻦ ﺑﺎﻃﻦ.
ﻭﻗﺪ ﲰﺖ ﺍﻟﻌﺮﺏ ﻋﺎﻣﺮﺍﹰ ،ﻭﻫﻮ ﺃﺑﻮ ﻗﺒﻴﻠﺔٍ ﻋﻈﻴﻤﺔ ﻣﻦ ﻗﻴﺲ .ﻭﺑﻨﻮ ﻋﺎﻣﺮٍ ﺍﻷﺟﺪﺍﺭ :ﺑﻄﻦ ﻋﻈﻴﻢ ﻣﻦ ﻛﻠﺐ .ﻭﺑﻨﻮ
ﻋﺎﻣﺮٍ ﰲ ﻋﺒﺪ ﺍﻟﻘﻴﺲ ،ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﻳﺴﻤﻮﻥ ﺑﺎﻟﺒﺼﺮﺓ ﺑﲏ ﻋﺎﻣﺮٍ ﺍﻟﻨﺨﻞِ .ﻭﺃﺣﺴﺐ ﺃﻥﹼ ﰲ ﺑﲏ ﲤﻴﻢ ﺑﻄﻨﺎﹰ ﻳﻨﺴﺒﻮﻥ
ﺇﱃ ﻋﺎﻣﺮ ،ﻭﻟﻪ ﺧِﻄﹼﺔﹲ ﺑﺎﻟﺒﺼﺮﺓ ،ﻭﺍﻟﻌﻤﻮﺭ :ﺑﻄﻮﻥﹲ ﻣﻦ ﻋﺒﺪ ﺍﻟﻘﻴﺲ .ﻭﺑﻨﻮ ﻋﺎﻣﺮ ﺑﻦ ﻟﺆﻱ ﰲ ﻗﺮﻳﺶ .ﻭﻗﺪ ﲰﺖ
ﺍﻟﻌﺮﺏ ﻋﻤﲑﺍﹰ ﻭﻫﻮ ﺗﺼﻐﲑ ﻋﻤﺮﻭ ،ﻭﻣﻌﻤﺮﺍﹰ ﻭﻫﻮ ﺍﺳﻢ ﺭﺟﻞ .ﻭﺍﺷﺘﻘﺎﻕ ﻣﻌﻤﺮٍ ﻣﻦ ﻗﻮﳍﻢ :ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻣﻌﻤﺮﻧﺎ،
ﺃﻱ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻋﻤﺮﻧﺎ ﺑﻪ ،ﺃﻱ ﺃﻗﹶﻤﻨﺎ ﺑﻪ ﻭﺣﻠﻠﻨﺎﻩ .ﻳﻘﺎﻝ :ﻋﻤﺮِﻧﺎ ﺑﺎﳌﻜﺎﻥ ﻧﻌﻤﺮ ﺑﻪ ،ﺇﺫﺍ ﺃﻗﻤﻨﺎ ﺑﻪ .ﻭﲰﺖ
ﺍﻟﻌﺮﺏ ﻋﻤِﲑﺓ ﻭﻫﻮ ﺃﺑﻮ ﺑﻄﻦٍ ﻣﻦ ﻛﻨﺎﻧﺔ .ﻭﲰﻮﺍ ﻣﻌﻤﺮﺍﹰ ،ﻭﻫﻮ ﻣﻔﻌﻞ ﻣﻦ ﺍﻟﻌﻤﺮ .ﻭﺑﻨﻮ ﻋﺎﻣﺮﺓ :ﺑﻄﹶﲔ ﻣﻦ
ﺍﻷﻧﺼﺎﺭ .ﻭﲰﻮﺍ ﻋﻤﺎﺭﺓ ،ﻭﺍﺷﺘﻘﺎﻗﹸﻪ ﻣﻦ ﺃﺣﺪ ﺷﻴﺌﲔ :ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻋﻤﺎﺭﺓ ﻓﹸﻌﺎﻟﺔ ﻣﻦ ﺍﻟﻌﻤﺮ ،ﺃﻭ ﻳﻜﻮﻥ ﻣﻦ
ﺃﻱ ﻣﻌﺘﻢ .ﻭﺍﳌﻌﺘﻢ :ﺍﻟﺬﻱ ﻋﻠﻰ ﺭﺃﺳﻪ ﻋِﻤﺎﻣﺔ .ﻭﺳﻤﺖ ﺍﻟﻌﺮﺏ ﻋﻤﲑﺓ ﻭﻫﻮ ﺗﺼﻐﲑ ﻋﻤﺮﺓ ،ﻭﻋﻮﳝﺮﺍﹰ ﻭﻫﻮ ﺗﺼﻐﲑ
ﻋﺎﻣﺮ .ﻭﺍﻟﻌﻮﻣﺮﺓ :ﺍﺧﺘﻼﻁﹸ ﺍﻟﻘﻮﻡِ ﰲ ﺷﺮ ﻭﺧﺼﻮﻣﺔ ،ﻳﻘﺎﻝ :ﺗﺮﻛﺘﻬﻢ ﻋﻠﻰ ﻋﻮﻣﺮﺓٍ ،ﺃﻱ ﰲ ﺧﺼﻮﻣﺔ ﻭﺷﺮ .ﻗﺎﻝ
ﺑﻌﺾ ﺍﻟﻌﺮﺏ:
ﺒﻴﺱ ﺍﻤﺭﺅٌ ﻭﺇﻨﹼﻨﻲ ﺒﻴﺱ ﺍﻟﻤﺭﻩ ﺘﻘﻭﻝ ﻋِﺭﺴﻲ ﻭﻫﻲ ﻤﻌِﻲ ﻓﻲ ﻋﻭﻤﺭﻩ
ﻭﲨﻊ ﻋِﻤﺎﺭﺓ ﻋﻤﺎﺋﺮ.
ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑ ﻋﺒﺪٍ .ﻭﻣﻨﺎﻑ :ﺻﻨﻢ ،ﻭﺍﺷﺘﻘﺎﻗﻪ ﻣﻦ ﻧﺎﻑ ﻳﻨﻮﻑ ﻭﺃﻧﺎﻑ ﻳﻨﻴﻒ ،ﺇﺫﺍ ﺍﺭﺗﻔﻊ ﻭﻋﻼ .ﻭﻛﺎﻥﹶ ﺃﺻﻞﹸ
ﻣﻨﺎﻑ ﻣﻨﻮﻑ ،ﺃﻱ ﻣﻔﻌﻞ ﻣﻦ ﺍﻟﻨﻮﻑ ،ﻓﻘﻠﺒﻮﺍ ﻓﺘﺤﺔ ﺍﻟﻮﺍﻭ ﻋﻠﻰ ﺍﻟﻨﻮﻥ ﻓﺎﻧﻔﺘﺢ ﻣﺎ ﻗﺒﻞ ﺍﻟﻮﺍﻭ ﻓﺼﺎﺭﺕ ﺃﻟﻔﺎﹰ ﺳﺎﻛﻨﺔ
ﻭﻛﺬﻟﻚ ﻳﻔﻌﻠﻮﻥ .ﻭﺍﻟﻨﻮﻑ :ﺍﻟﺴﻨﺎﻡ ،ﻭﺑﻪ ﲰﻲ ﺍﻟﺮﺟﻞ ﻧﻮﻓﺎﹰ .ﻭﺑﻨﻮ ﻣﻨﺎﻑٍ :ﺑﻄﻦ ﻣﻦ ﺑﲏ ﲤﻴﻢ ،ﻭﻫﻮ ﻣﻨﺎﻑ ﺑﻦ
ﺩﺍﺭﻡ .ﻭﺍﻟﺒﻌﲑ ﺍﻵﻧِﻒ ﻭﺍﻷَﻧِﻒ ،ﻓﺎﻵﻧﻒ ﰲ ﻭﺯﻥ ﻓﺎﻋﻞ ،ﻭﺍﻷﻧِﻒ ﰲ ﻭﺯﻥ ﻓﹶﻌِﻞ ،ﻭﻫﻮ ﺍﻟﺒﻌﲑ ﺍﻟﺬﻱ ﻗﺪ ﺃﻭﺟﻌﻪ
ﺍﳋِﺸﺎﺵ ﰲ ﺃﻧﻔﻪ ،ﻓﻬﻮ ﻳﻨﻘﺎﺩ ﻟﺼﺎﺣﺒﻪ ﻃﹶﻮﻋﺎﹰ .ﻭﻧﺎﻗﺔﹲ ﻧِﻴﺎﻑ :ﻃﻮﻳﻠﺔ ﻣﺮﺗﻔِﻌﺔ ،ﻭﻛﺎﻥ ﺍﻷﺻﻞ ﻧِﻮﺍﻓﺎﹰ ﻓﻘﻠﺒﻮﺍ ﺍﻟﻮﺍﻭ ﻳﺎﺀ
ﻟﻜﺴﺮﺓِ ﻣﺎ ﻗﺒﻠﻬﺎ .ﻭﻛﺬﻟﻚ ﻳﻔﻌﻠﻮﻥ ﰲ ﻧﻈﺎﺋﺮﻫﺎ .ﻭﻗﻮﳍﻢ :ﻧﻴﻒ ﺍﻟﺮﺟﻞﹸ ﻋﻠﻰ ﺍﻟﺜﻤﺎﻧﲔ ،ﺃﻱ ﺯﺍﺩ ﻋﻠﻴﻬﺎ .ﻭﻣﻦ
ﺫﻟﻚ ﻧﻴﻒ ﻋﻠﻰ ﻋﺸﺮﻳﻦ ،ﺃﻱ ﺯﺍﺋﺪ ﻋﻠﻰ ﺍﻟﻌﺸﺮﻳﻦ .ﻭﻗﺼﺮ ﻣﻨِﻴﻒ :ﻋﺎﻝ ﻣﺮﺗﻔﻊ .ﻭﺍﻷَﻧِﻒ ﻣﻦ ﺍﻷﻧﻒ .ﻭﺍﻷﻧﻒ
ﺍﻟﻐﺆﻭﺭ :ﺃﺳﻔﻞ ﺍﻟﻘﺎﺭﻭﺭﺓ .ﻭﰲ ﺍﻟﺘﱰﻳﻞ" :ﺃﺭﺃﹶﻳﺘﻢ ﺇﻥﹾ ﺃﺻﺒﺢ ﻣﺎﺅﻛﹸﻢ ﻏﹶﻮﺭﺍﹰ" .ﻭﻏﺎﺭﺕ ﺍﳌﺮﺃﺓﹸ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ﺗﻐﺎﺭ
ﻏﹶﲑﺓﹰ ﺑﻔﺘﺢ ﺍﻟﻐﲔ ،ﻓﻬﻲ ﻏﺎﺋﺮ .ﻭﻏﺎﺭ ﺍﻟﺮﺟﻞ ﰲ ﻏﹶﻮﺭ ﺗِﻬﺎﻣﺔﹶ ،ﺇﺫﺍ ﺩﺧﻠﻪ .ﻭﻻ ﻳﻘﺎﻝ ﺃﻏﺎﺭ ﻓﺈﻧﻪ ﺧﻄﺄ .ﻗﺎﻝ
ﺍﻷﻋﺸﻰ:
ﻟﻌﻤﺭﻱ ﻏﺎﺭ ﻓﻲ ﺍﻟﺒﻼﺩ ﻭﺃﻨﹾﺠﺩﺍ ﻨﹶﺒِﻲ ﻴﺭﻯ ﻤﺎ ﻻ ﺘﹶﺭﻭﻥ ﻭﺫﻜﺭﻩ
ﻭﻣﻦ ﺭﻭﻯ :ﺃﻏﺎﺭ ﻟﹶﻌﻤﺮِﻱ ﻓﻘﺪ ﻟﹶﺢ ،ﻭﺃﺧﻄﺄ .ﻭﺍﻟﻐِﻴﺮ :ﺇﻋﻄﺎﺀ ﺩﻳﺔ ﺍﻟﻘﺘﻴﻞ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﺒﻴﻥ ﻓﹸﻌﺎﻟﺔ ﺤﺘﱠﻰ ﺘﹶﻘﺒﻠﻭﺍ ﺍﻟﻐِﻴﺭﺍ ﻟﻨﻀﺭﺒﻥ ﺒﺄﻴﺩﻴﻨﺎ ﺭﺀﻭﺴﻜﻡ
ﺃﻱ ﺍﻟﺪﻳﺔ .ﻭﺑﻨﻮ ﻏِﲑﺓ :ﺑﻄﻦ ﻣﻦ ﺛﹶﻘﻴﻒ .ﻳﻘﺎﻝ :ﺭﺟﻞﹲ ﻏﲑﺍﻥﹸ ﻣﻦ ﺍﻟﻐﲑﺓ ،ﺇﺫﺍ ﻏﺎﺭ ﻋﻠﻰ ﺍﻣﺮﺃﺗﻪ ،ﻭﺍﻣﺮﺃﺓﹲ ﻏﹶﲑﻯ.
ﻭﰲ ﺣﺪﻳﺚ ﻋﻠﻲ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻪ ،ﺃﻥ ﺍﻣﺮﺃﺓﹰ ﻗﺎﻟﺖ ﻟﻪ :ﺇﻥﱠ ﺯﻭﺟﻲ ﺯﻧﺎ ﲜﺎﺭﻳﱵ .ﻓﻘﺎﻝ ﳍﺎ" :ﺇﻥﹾ ﻛﻨﺖِ ﺻﺎﺩﻗﺔﹰ
ﺭﲨﻨﺎﻩ ،ﻭﺇﻥ ﻛﻨﺖِ ﻛﺎﺫﺑﺔ ﺣﺪﺩﻧﺎﻙ" ﻓﻘﺎﻟﺖ :ﺭﺩﻭﱐ ﺇﱃ ﺃﻫﻠﻲ ﻏﹶﻴﺮﻯ ﻧ ﻐِﺮﺓ .ﺃﻱ ﻳﻐﻠﻲ ﺟﻮﻓﹸﻬﺎ ﻛﻤﺎ ﺗﻐﻠِﻲ
ﺍﻟﻘﺪﺭ ،ﻧﻐِﺮ ﻳﻨﻐﺮ ﻧ ﻐﺮﺍﹰ .ﻭﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻟﻔﻘﻪ ﺃﻧﻪ ﱂ ﳛﺪﻫﺎ ﺇﺫﹾ ﺭﺟﻌﺖ ﻋﻦ ﺍﻻﻓﺘﺮﺍﺀِ ﻋﻠﻰ ﻣﺎ ﻗﹶﺮﻓﹶﺖ ﺑﻪ
ﺯﻭﺟﻬﺎ ﻭﺗﺮﻛﻬﺎ ﳌﱠﺎ ﻧﻜﺼﺖ.
ﻭﻗﺼﻲ :ﺗﺼﻐﲑ ﻗﺎﺹٍ ،ﻭﺍﲰﻪ ﺯﻳﺪ ،ﻭﺇﻧﻤﺎ ﲰﻲ ﻗﺼﻴﺎﹰ ﻷﻧﻪ ﻗﹶﺼﺎ ﻋﻦ ﻗﻮﻣﻪ ﻓﻜﺎﻥ ﰲ ﺑﲏ ﻋﺬﹾﺭﺓﹶ ﻣﻊ ﺃﺧﻴﻪ ﻷﻣﻪ.
ﻳﻘﺎﻝ ﻗﺼﺎ ﺍﻟﺮﺟﻞ ﻳﻘﺼﻮ ﻗﹶﺼﻮﺍﹰ .ﻭﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻘﹸﺼﻮﻯ ﻭﺍﻟﻘﺎﺻﻴﺔﹸ ﻭﺍﺣﺪ ،ﻭﻫﻲ ﺍﻟﺒﻌﻴﺪﺓ .ﻭﻳﻘﺎﻝ ﺑﻘﹶﺼﺎﻫﻢ ،ﺃﻱ
ﻧﺎﺣﻴﺘﻬﻢ ﺍﻟﻘﺎﺻﻴﺔ .ﻭﺍﻟﻘﹶﺼﺎ ،ﳝﺪ ﻭﻳﻘﺼﺮ .ﻭﺃﻧﺸﺪﻭﺍ ﺑﻴﺖ ﺑﺸﺮ ﺑﻦ ﺃﰊ ﺧﺎﺯﻡ:
ﻗﺭﻴﺒﺎﹰ ﺤﻴﺙﹸ ﻴﺴﺘﻤﻊ ﺍﻟﺴﺭﺍﺭ ﻓﺤﺎﻁﻭﻨﺎ ﺍﻟﻘﹶﺼﺎﺀ ﻭﻗﺩ ﺭﺃﻭﻨﺎ
ﻭﺃﻧﺸﺪ ﺃﻳﻀﺎﹰ:
ﻓﺤﺎﻁﻭﻨﺎ ﺍﻟﻘﹶﺼﺎ ﻭﻟﺩ ﺭﺃﻭﻨﺎ
ﻭﻳﻘﺎﻝ ﺷﺎﺓﹲ ﻗﹶﺼﻮﺍﺀ ،ﻭﻛﺬﻟﻚ ﺍﻟﻨﺎﻗﺔ ﺇﺫﺍ ﻗﹸﻄِﻊ ﻃﺮﻑ ﺃﺫﹸﻧِﻬﺎ .ﻭﱂ ﻳﻘﻮﻟﻮﺍ ﲨﻞﹲ ﺃﻗﺼﻰ ﻭﻻ ﻛﺒﺶ ﺃﻗﺼﻰ ،ﻭﻗﺎﻟﻮﺍ:
ﲨﻞ ﻣﻘﺼﻮ ،ﺗﺮﻛﻮﺍ ﺍﻟﻘﻴﺎﺱ .ﻭﻛﺎﻧﺖ ﻧﺎﻗﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺗﺴﻤﻰ ﺍﻟﻘﹶﺼﻮﺍﺀ ﻓﺰﻋﻢ ﻗﻮﻡ ﺃﻧﻪ ﺍﺳﻢ ﳍﺎ
ﻭﻛﻼﺏ ﻣﺼﺪﺭ ﻛﺎﻟﺒﺘﻪ ﻣﻜﺎﻟﺒﺔﹰ ﻭﻛِﻼﺑﺎﹰ .ﻭﺑﻨﻮ ﻛﻼﺏٍ :ﻗﺒﻴﻠﺔﹲ ﻋﻈﻴﻤﺔ ﻣﻦ ﺍﻟﻌﺮﺏ .ﻭﻛﻠﺐ :ﺣﻲ ﻋﻈﻴﻢ ﻣﻦ
ﻗﻀﺎﻋﺔ ،ﻭﻛﹸﻠﹼﻴﺐ :ﺑﻄﻦ ﻣﻦ ﺑﲏ ﲤﻴﻢ .ﻭﺃﻛﻠﹸﺐ :ﺑﻄﻦ ﻣﻦ ﺧﺜﻌﻢ .ﻭﺑﻨﻮ ﺍﻟﻜﹶﻠﺒﺔ :ﺑﻄﻦ ﻣﻦ ﺑﻜﺮ ﺑﻦ ﻭﺍﺋﻞ.
ﻭﺍﻟﻜﻠﺒﺔ :ﺍﻣﺮﺃﺓﹲ ﻣﻦ ﺑﲏ ﲤﻴﻢ ،ﻟﻘﱠﺒﺖ ﺑﺬﻟﻚ ﻟﺴﻮﺀ ﺧﻠﹸﻘﻬﺎ .ﻭﺍﻟﻜﹶﻼﺏ :ﺻﺎﺣﺐ ﺍﻟﻜﻼﺏ .ﻭﺍﻟﻜﻠﻴﺐ :ﲨﻊ
ﺍﻟﻜِﻼﺏ ،ﻳﻘﺎﻝ ﻛﹶﻠﻴﺐ ﻭﻛِﻼﺏ .ﻭﺃﻧﺸﺪﱐ:
ﻜﺄﻨﹼﻤﺎ ﻴﻨﻬﺸﹸﻬﻥ ﺍﻟﻜﻠﻴ ﺏ ﻭﺍﻟﻌﻴﺱ ﻴﻨﻬﻀﻥ ﺒﻜِﻴﺭﺍﻨِﻨﺎ
ﲨﻊ ﻛﹸﻮﺭ ،ﻭﻫﻮ ﺍﻟﺮﺣﻞ .ﻭﰲ ﺍﻷﺯﺩ ﻣﻦ ﺍﻟﻴﺤﻤﺪ ﺑﻨﻮ ﻛﻠﺐٍ ﻭﺑﻨﻮ ﻛﹸﻠﻴﺐٍ ﺃﻳﻀﺎﹰ .ﻭﺍﻟﻜﹶﻠﹶﺐ :ﺩﺍﺀٌ ﻳﺼﻴﺐ ﺍﻟﻨﺎﺱ
ﻭﺍﻹﺑﻞﹶ ﺷﺒﻴﻪ ﺑﺎﳉﻨﻮﻥ .ﻭﻛﺎﻧﺖ ﺍﻟﻌﺮﺏ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺇﺫﺍ ﺃﹶﺻﺎﺏ ﺍﻟﺮﺟ ﹶﻞ ﺍﻟﻜﹶﻠﹶﺐ ﻗﻄﺮﻭﺍ ﻟﻪ ﺩﻡ ﺭﺟﻞٍ ﻣﻦ ﺑﲏ ﻣﺎﺀ
ﺍﻟﺴﻤﺎﺀ ،ﻭﻫﻮ ﻋﺎﻣﺮ ﺑﻦ ﺛﹶﻌﻠﺒﺔﹶ ﺍﻷﺯﺩﻱ ،ﻓﹶﻴﺴﻘﹶﻰ ﻓﻜﺎﻥ ﻳﺸﻔﹶﻰ ﻣﻨﻪ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﺩﻤﺎﺅﻫﻡ ﻤﻥ ﺍﻟﻜﹶﻠﹶﺏ ﺍﻟﺸﱢﻔﺎ ﺀ
ﻭﺍﻟﻜﻠﹾﺐ :ﺍﳌِﺴﻤﺎﺭ ﰲ ﻗﺎﺋﻢ ﺍﻟﺴﻴﻒ .ﻭﺍﻟﻜﻠﺒﺎﻥِ :ﳒﻤﺎﻥِ ﻳﻄﻠﹸﻌﺎﻥ ﻋﻨﺪ ﺍﺷﺘﺪﺍﺩ ﺍﻟﱪﺩ .ﻭﺍﻟﻜﹶﻠﹾﺐ :ﻛ ﻠﹾﺐ ﺍﳉﻮﺯﺍﺀ،
ﳒﻦ ﻣﻌﺮﻭﻑ .ﻭﺍﻟﻜﹸﻼﹶﺏ :ﻣﻮﺿﻊ ﺑﺎﻟﺪﻫﻨﺎﺀ ﺑﲔ ﺍﻟﻴﻤﺎﻣﺔ ﻭﺍﻟﺒﺼﺮﺓ ،ﻛﺎﻧﺖ ﻓﻴﻪ ﻭﻗﻌﺘﺎﻥ ،ﺇﺣﺪﺍﳘﺎ ﺑﲔ ﻣﻠﻮﻙ
ﻛِﻨﺪﺓﹶ ﺍﻹﺧﻮﺓ ،ﻭﺍﻷﺧﺮﻯ ﺑﲔ ﺑﲏ ﺍﳊﺎﺭﺙ ﻭﺑﲔ ﺑﲏ ﲤﻴﻢ ،ﻳﺬﻛﹸﺮ ﺫﻟﻚ ﺃﺑﻮ ﻋﺒﻴﺪﺓﹶ ﰲ ﻛﺘﺎﺏ ﺍﻷﻳﺎﻡ .ﻭﳘﺎ
ﻛﹸﻼﺑﺎﻥِ :ﺍﻟﻜﹸﻼﺏ ﺍﻷﻭﻝ ،ﻭﺍﻟﻜﻼﺏ ﺍﻟﺜﺎﱐ .ﻭﺃﺳﲑ ﻣﻜﻠﱠﺐ ،ﺯﻋﻤﻮﺍ ﺃﻧﻪ ﻣﻘﻮﻟﺐ ﻋﻦ ﻣﻜﺒﻞ .ﻭﺍﻟﻜﹸﻠﹾﺒﺔ :ﺃﻥ
ﻳﻘﺼﺮ ﺍﻟﺴﲑ ﻋﻠﻰ ﺍﳋﺎﺭﺯﺓ ﻓﺘﺪﺧِﻞﹶ ﰲ ﺍﻟﺜﱠﻘﺐ ﺳﲑﺍﹰ ﻣﺜﻨﻴﺎﹰ ﰒ ﺗﺮﺩ ﺭﺃﺱ ﺍﻟﺴﲑ ﺍﻟﻨﺎﻗﺺ ﻓﻴﻪ ﰒ ﲣﺮﺟﻪ .ﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ:
ﺴﻴﺭ ﺼﻨﺎﻉٍ ﻓﻲ ﺨﹶﺭِﺒﺯٍ ﺘﻜﻠﹸﺒﻪ ﻜﺄﻥ ﻏﹶﺭ ﻤﺘﻨِﻪ ﺇﺫ ﻨﺠ ﻨﹾﺒﻪ
ﻭﺍﳌﻜﻠﱢﺐ :ﺍﻟﺼﺎﺋﺪ ﺑﺎﻟﻜﻼﺏ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻀِﺭﺍﺀ ﺃﺤﺴﺕﹾ ﻨﹶﺒﺄَﺓﹶ ﻤﻥ ﻤﻜﻠﱢ ﺏِ
ﻭﻣﺮﺓ :ﺍﺳﻢ ﺷﺠﺮﺓٍ .ﻭﺍﳌﹸﺮﺍﺭ ﺃﻳﻀﺎﹰ :ﺷﺠﺮ ،ﺍﻟﻮﺍﺣﺪﺓ ﻣﺮﺍﺭﺓ .ﻭﺁﻛﻞ ﺍﳌﹸﺮﺍﺭِ ﻟﻘﺐ ﻣﻠﻚٍ ﻣﻦ ﻣﻠﻮﻙ ﻛِﻨﺪﺓ ،ﻭﻫﻮ
ﺍﳊﺎﺭﺙﹸ ﺟﺪ ﺃﰊ ﺍﻣﺮﺉ ﺍﻟﻘﻴﺲ ﺍﺑﻦ ﺣﺠﺮ ،ﻳﺴﻤﻮﻥ ﺃﻭﻻﺩﻩ ﺑﲏ ﺁﻛﻞِ ﺍﳌﹸﺮﺍﺭ .ﻭﺍﳌﹸﺮ :ﺧﻼﻑ ﺍﳊﹸﻠﻮ .ﻭﺍﳌِﺮﺓ :ﺃﺣﺪ
ﺃﻣﺸﺎﺝ ﺃﺧﻼﻁ ﺍﻟﻄﺒﺎﺋﻊ ﻟﻺﻧﺴﺎﻥ ،ﻣﻌﺮﻭﻓﺔ ،ﻭﻣِﺮﺓ ﺍﻹﻧﺴﺎﻥ :ﻗﹸﻮﺗﻪ .ﻭﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ" :ﻻ ﲢِﻞﱡ
ﺍﻟﺼﺪﻗﺔ ﻟﻐﻨِﻲ ،ﻭﻻ ﻟﺬﻱ ﻣِﺮﺓ ﺳﻮِﻱ ."ﻭﻳﻘﺎﻝ :ﺍﺳﺘﻤﺮ ﻣﺮﻳﺮ ﻓﻼﻥٍ ﻋﻠﻰ ﻛﺬﺍ ﻭﻛﺬﺍ ،ﺃﻱ ﺟﺪ ﻓﻴﻪ .ﻗﺎﻝ:
ﻭﺸﻁﱠ ﻨﹶﻭﺍﻫﺎ ﻭﺍﺴﺘﻤﺭ ﻤﺭﻴﺭﻫﺎ
ﻭﰲ ﺍﻟﺘﱰﻳﻞ" :ﺣﻤﻠﹶﺖ ﺣﻤﻼﹰ ﺧﻔِﻴﻔﺎﹰ ﻓﹶﻤﺮﺕ ﺑﻪِ" ﻭﻗﺮﺃ ﻗﻮﻡ" :ﻓﺎﺳﺘﻤﺮﺕ ﺑﻪ" ﺃﻱ ﺍﺷﺘﺪ ﻋﻠﻴﻬﺎ .ﻭﻣﻦ ﺫﻟﻚ ﻳﻮﻡ
ﻣﺴﺘﻤﺮ ،ﺃﻱ ﺛﻘﻴﻞ ﺷﺪﻳﺪ .ﻭﻳﻘﺎﻝ :ﺃﻣﺮﺭﺕ ﺍﳊﺒﻞﹶ ﺍﹸ ﻣِﺮﻩ ﺇﻣﺮﺍﺭﺍﹰ ،ﺇﺫﺍ ﻓﺘﻠﺘﻪ ﻓﺘﻼﹰ ﺷﺪﻳﺪﺍﹰ ﻭﻫﻮ ﺣﺒﻞ ﻣﻤﺮ .ﻗﺎﻝ
ﺍﻟﺸﺎﻋﺮ:
ﻓﻠﻥ ﻴﻌﻁِﻑﹶ ﺍﻟﻭﺩ ﺴﻭﻁﹲ ﻤﻤﺭ ﺇﺫﺍ ﺍﷲُ ﻟﻡ ﻴﺼﻑِ ﻟﻲ ﻭﺩﻫﺎ
ﻓﺄﻣﺎ ﺍﳌﹶﺮ ﺍﻟﺬﻱ ﻳﺤﻔﹶﺮ ﺑﻪ ﻓﺄﻋﺠﻤﻲ ﻣﻌﺮﺏ ،ﻭﺍﻷﻣﺮ :ﻣِﻌﻰ ﺩﻗﻴﻖ ﻳﺘﺼﻞ ﺑﺎﻷﻣﻌﺎﺀ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻤﻥ ﺍﻟﻤﺄَﻨﺎﺕِ ﺃﻭ ﻁﹶﺭﻑ ﺍﻟﺴﻨﺎ ﻡِ ﺇﺫﺍ ﺍﺴﺘﹸﻬﺩﻴﺕِ ﻤﻥ ﻟﺤﻡٍ ﻓﺄَﻫﺩﻯ
ﻭﻻ ﺘﹸﻬﺩِﻥ ﻤﻌﺭﻭﻕﹶ ﺍﻟﻌِﻅﺎﻡِ ﻭﻻ ﺘﹸﻬﺩِﻱ ﺍﻷﻤﺭ ﻭﻤﺎ ﻴﻠﻴ ﻪِ
ﻭﺍﳌﺮﻳﺮﺓ ﻭﺍﳌِﺮﺍﺭ ﻭﺍﳌﹶﺮ :ﺣﺒﻞﹲ ﻳﺸﺪ ﺑﻪ ﺍﳊﻤﻞﹸ ﻋﻠﻰ ﺍﻟﺒﻌﲑ .ﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ:
ﻭﺍﻟﻜﹶﻌﺐ ﻣﺸﺘﻖ ﻣﻦ ﺷﻴﺌﲔ :ﺇﻣﺎ ﻣﻦ ﻛﹶﻌﺐ ﺍﻹﻧﺴﺎﻥ ﻭﺍﻟﺪﺍﺑﺔ ﺃﻭ ﻛﻌﺐ ﺍﻟﻘﻨﺎﺓ ،ﻭﲨﻊ ﻛﻌﺐِ ﺍﻟﻘﻨﺎﺓ ﻛﹸﻌﻮﺏ ﺃﻛﺜﹶﺮ
ﻣﺎ ﳚﻤﻊ ،ﻭﻛﻌﺐ ﺍﻹﻧﺴﺎﻥ ﲨﻌﻪ ﻛﻌﺎﺏ .ﻭﻛﻌﺒﺖ ﺍﻟﺜﱠﻮﺏ ،ﺇﺫﺍ ﻃﻮﻳﺘﻪ ﻃﻴﺎﹰ ﻣﺮﺑﻌﺎﹰ .ﻭﲰﻴﺖ ﺍﻟﻜﻌﺒﺔ ﻟﺘﺮﺑﻴﻌﻬﺎ
ﻭﺍﷲ ﻋﺰ ﻭﺟﻞ ﺃﻋﻠﻢ .ﻭﺫﻭ ﺍﻟﻜﹶﻌﺒﺎﺕ :ﺑﻴﺖ ﻛﺎﻧﺖ ﲢﺠﻪ ﺭﺑﻴﻌﺔﹸ ﰲ ﺍﳉﺎﻫﻠﻴﺔ .ﻭﺟﺎﺭﻳﺔﹲ ﻛﺎﻋﺐ ﻭﻛﹶﻌﺎﺏ ،ﺇﺫﺍ ﺑﺪﺍ
ﺣﺠﻢ ﺛﺪِﻳﻬﺎ .ﻭﺍﻟﻜﹶﻌﺐ :ﺑﻘﻴﺔ ﺍﻟﺴﻤﻦ ﰲ ﺍﻟﻨﺤﻲ ،ﺃﻭ ﺍﻟﺮﺏ ﻣﺎ ﻳﺒﻘﹶﻲ ﰲ ﺃﺳﻔﻞ ﺍﻟﻨﺤﻲ .ﻗﺎﻝ ﻋﻤﺮﻭ ﺑﻦ ﻣﻌﺪ
ﻳﻜﺮﺏ ﻟﻌﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ :ﺃﺃﺑﺮﺍﻡ ﺑﻨﻮ ﳐﺰﻭﻡ؟ ﻗﺎﻝ :ﻭﻛﻴﻒ ﺫﺍﻙ؟ ﻗﺎﻝ :ﺿِﻔﹾﺘﻬﻢ ﻓﺄﻃﻌﻤﻮﱐ ﺛﹶﻮﺭﺍﹰ ﻭﻗﹶﻮﺳﺎﹰ
ﻭﻛﻌﺒﺎﹰ .ﻓﻘﺎﻝ ﻋﻤﺮ :ﺃﻃﹾﻴِﺐ ﺑﺬﺍﻙ .ﻭﺍﻟﺜﱠﻮﺭ :ﺍﻟﻘﻄﻌﺔ ﺍﻟﻌﻈﻴﻤﺔ ﻣﻦ ﺍﻷﻗِﻂ .ﻭﺍﻟﻘﹶﻮﺱ :ﺑﺎﻗﻲ ﺍﻟﺘﻤﺮ ﰲ ﺃﺳﻔﻞ ﺍﻟﹾﺠﻠﹼﺔ.
ﻭﺍﻟﻜﹶﻌﺐ :ﻣﺎ ﺫﻛﺮﺗﻪ ﻟﻚ.
ﻭﰲ ﺍﻟﻌﺮﺏ ﺑﻨﻮ ﻛﻌﺐٍ ﰲ ﺃﻫﻞ ﺍﻟﻌﺎﻟﻴﺔ ،ﳍﻢ ﺧﻄﱠﺔ ﺑﺎﻟﺒﺼﺮﺓ .ﻭﺑﻨﻮ ﻛﻌﺐٍ ﰲ ﺑﲏ ﺍﻟﻌﻨﱪ .ﻭﻗﺪ ﲰﺖ ﺍﻟﻌﺮﺏ ﻛﹶﻌﺒﺎﹰ
ﻭ ﻣﻜﹶﻌﺒﺎﹰ ﻭﻛﹸﻌﻴﺒﺎﹰ.
ﻭﺍﺷﺘﻘﺎﻕ ﻟﺆﻱ ﻣﻦ ﺃﺷﻴﺎﺀ ،ﺇﻣﺎ ﺗﺼﻐﲑ ﻟﻮﺍﺀ ﺍﳉﻴﺶ ،ﻭﻫﻮ ﳑﺪﻭﺩ ﺃﻭ ﺗﺼﻐﲑ ﻟِﻮﻯ ﺍﻟﺮﻣﻞ ﻭﻫﻮ ﻣﻘﺼﻮﺭ ،ﺃﻭ
ﺗﺼﻐﲑ ﻷَﻱ ﺗﻘﺪﻳﺮﻩ ﻟﻌﻰ ،ﻭﻫﻮ ﺍﻟﺜﱠﻮﺭ ﺍﻟﻮﺣﺸﻲ ،ﻭﻫﻮ ﻣﻘﺼﻮﺭ ﻣﻬﻤﻮﺯ .ﻭﺍﻟﱠﻠﻮﻯ :ﺍﻋﻮﺟﺎﺝ ﰲ ﻇﻬﺮ ﺍﻟﻘﻮﺱ.
ﻭﺍﻟﱠﻠﻮﻯ :ﺍﻟﻮﺟﻊ ﺍﻟﺬﻱ ﻳﻌﺘﺮﻱ ﰲ ﺍﻟﺒﻄﻦ ،ﻣﻘﺼﻮﺭ ﻏﲑ ﻣﻬﻤﻮﺯ .ﻭﺗﻘﻮﻝ :ﻟﻮﻳﺖ ﺍﻟﺮﺟﻞﹶ ﺩﻳﻨﻪ ﺃﹶﻟﻮِﻳﻪ ﻟﻴﺎﹰ ،ﺇﺫﺍ
ﻣﻄﻠﺘﻪ .ﻭﰲ ﺍﳊﺪﻳﺚ" :ﱄﱡ ﺍﻟﻮﺍﺟِﺪِ ﻇﻠﻢ" ،ﺃﻱ ﻣﻄﹾﻠﹸﻪ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻭﺃُﺤﺴِﻥ ﻴﺎ ﺫﺍﺕﹶ ﺍﻟﻭﺸﺎﺡ ﺍﻟﺘﹶﻘﺎﻀﻴﺎ ﺘﹸﻁِﻴﻠﻴﻥ ﻟﹶﻴﺎﻨِﻲ ﻭﺃﻨﺕ ﻤﻠﻴ ﺔﹲ
ﻭﺗﻘﻮﻝ :ﻟﻮﻳﺖ ﺍﳊﺒﻞﹶ ﻭﻏﲑﻩ ﺃﻟﻮﻳﻪ ﻟﻴﺎﹰ .ﻭﺍﻟﻠﻮِﻱ :ﺍﻟﻌﺸﺐ ﺇﺫﺍ ﻫﺎﺝ ﻭﺍﺻﻔﺮ ﻭﻳﺒِﺲ .ﻭﻗﺎﻝ ﺣﻤﻴﺪ ﺍﻷﺭﻗﹶﻂ:.
ﻭﻏﺎﻟﺐ :ﻓﺎﻋﻞﹲ ﻣﻦ ﻗﻮﳍﻢ ﻏﻠﹶﺐ ﻳﻐﻠﺐ ﻏﹶﻠﹶﺒﺎ ﻓﻬﻮ ﻏﺎﻟﺐ .ﻭﻳﻘﻮﻟﻮﻥ :ﳌﻦ ﺍﻟﻐﻠﹶﺐ .ﻭﻣﻦ ﻗﺎﻝ ﺍﻟﻐﻠﹾﺐ ﻓﻬﻮ ﳊﻦ.
ﻭﻳﻘﺎﻝ :ﺷﺎﻋﺮ ﻣﻐﻠﹼﺐ ،ﺇﺫﺍ ﻏﹶﻠﹶﺒﻪ ﻣﻦ ﻫﻮ ﺩﻭﻧﻪ ،ﻛﻤﺎ ﻏﻠﹶﺒﺖ ﻟﻴﻠﹶﻰ ﺍﻷﺧﻴﻠﻴﺔﹸ ﺍﻟﻨﺎﺑﻐﺔﹶ ﺍﳉﹶﻌﺪﻱ ،ﻓﻬﻮ ﻣﻦ ﺍﳌﻐﻠﱠﺒﲔ.
ﻭﻛﻤﺎ ﻏﹶﻠﹶﺐ ﺍﻟﻨﺠﺎﺷِﻲ ﲤﻴﻢ ﺑﻦ ﺃﺏ ﺑﻦ ﻣﻘﺒِﻞٍ ،ﻭﳓﻮِﻫﻢ .ﻭﻳﻘﻮﻟﻮﻥ :ﺭﺟﻞﹲ ﺃﻏﻠﺐ ﺑﻴﻦ ﺍﻟﻐﻠﹶﺐ ،ﺇﺫﺍ ﻏﻠﹸﻈﺖ ﻋﻨﻘﹸﻪ
ﺣﺘﻰ ﻻ ﳝﻜﻨﻪ ﺃﻥ ﻳﻠﺘﻔﺖ .ﻭﺑﺬﻟﻚ ﲰﻲ ﺍﻷﺳﺪ ﺃﻏﻠﹶﺐ .ﻭﻳﻘﺎﻝ :ﺃﺧﺬﹾﺗﻪ ﺑﺎﻟﻐﻠﹸﺒﻲ ،ﺃﻱ ﺑﺎﻟﻘﻬﺮ .ﻭﻗﺪ ﲰﺖ ﺍﻟﻌﺮﺏ
ﻏﺎﻟﺒﺎﹰ ﻭﻏﹸﻠﹶﻴﺒﺎﹰ ﻭﺃﻏﹾﻠﹶﺐ.
ﻭﺍﻟﻔِﻬﺮ :ﺍﳊﺠﺮ ﺍﻷﻣﻠﺲ ﳝﻸُ ﺍﻟﻜﻒ ﺃﻭ ﳓﻮﻩ ،ﻭﻫﻮ ﻣﺆﻧﺚ ،ﻳﺪﻟﱡﻚ ﻋﻠﻰ ﺫﻟﻚ ﺃﻧﻬﻢ ﺻﻐﺮﻭﺍ ﻓِﻬﺮﺍﹰ ﻓﹸﻬﲑﺓ .ﻭﻋﺎﻣﺮ
ﺑﻦ ﻓﹸﻬﲑﺓ :ﻣﻮﱃ ﺃﰊ ﺑﻜﺮٍ ﺍﻟﺼﺪﻳﻖ ﺭﲪﻪ ﺍﷲ ﻭﻫﻮ ﺃﺣﺪ ﺍﻟﺜﻼﺛﺔ ﺍﻟﺬﻳﻦ ﻫﺎﺟﺮﻭﺍ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ
ﻭﺳﻠﻢ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﺭﻓِﻊ ﺟﺴﺪﻩ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻳﻮﻡ ﻗﹸﺘِﻞ ﻳﻮﻡ ﺑﺌﺮ ﻣﻌﻮﻧﺔ .ﻭﻛﺎﻥ ﺍﳌﺴﻠﻤﻮﻥ ﺛﻼﺛﲔ ﺭﺟﻼﹰ ﻏﺪﺭ ﻢ
ﻋﺎﻣﺮ ﺑﻦ ﺍﻟﻄﻔﻴﻞ ﻓﻘﹶﺘﻠﻬﻢ ،ﻓﻄﹸﻠِﺐ ﺟﺴﺪﻩ ﻓﻠﻢ ﻳﻮﺟﺪ ،ﻓﻘﺎﻝ ﺭﺟﻞﹲ ﻣﻦ ﺑﲏ ﻋﺎﻣﺮ :ﻃﻌﻨﺖ ﺭﺟﻼﹰ ﻣﻨﻬﻢ ﻓﻘﺎﻝ:
ﻓﹸﺰﺕ ﻭﺍﷲ ،ﻓﻘﻠﺖ ﰲ ﻧﻔﺴﻲ :ﲟﺎ ﻓﺎﺯ؟ ﻭﺍﷲ ﻟﻘﺪ ﻗﺘﻠﺘﻪ .ﰒ ﺍﺭﺗﻔﹶﻊ ﻓﻠﻢ ﻳﺰﻝﹾ ﻳﺮﺗﻔﻊ ﰲ ﺍﻟﺴﻤﺎﺀ ﺣﺘﻰ ﻏﺎﺏ ﻋﻦ
ﻋﻴﲏ ،ﻓﻌﻠﻤﻮﺍ ﺃﻧﻪ ﻋﺎﻣﺮ ﺣﻴﺚ ﻓﹸﻘِﺪ ﺟﺴﺪﻩ.
ﻭﰲ ﺑﻌﺾ ﺍﻟﻠﱡﻐﺎﺕ :ﻧﺎﻗﺔﹲ ﻓﹶﻴﻬﺮﺓ ،ﺃﻱ ﺻﻠﺒﺔﹲ ،ﻻ ﺃﺩﺭﻱ ﰲ ﺃﻱ ﻟﻐﺔ ،ﻭﺍﻟﻔﹸﻬﺮ :ﻣﻮﺿﻊ ﻣِﺪﺭﺍﺱ ﺍﻟﻴﻬﻮﺩ ،ﺃﻇﻨﻪ ﻣﻦ
ﺍﻟﺪﺭﺱ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﳚﺘﻤﻌﻮﻥ ﻓﻴﻪ ﻟﻠﻘﺮﺍﺀﺓ ﻭﺍﻟﺪﻋﺎﺀ .ﻭﰲ ﺣﺪﻳﺚ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ" :ﻛﺄﻧﻬﻢ
ﺍﻟﻴﻬﻮﺩ ﺧﺮﺟﻮﺍ ﻣﻦ ﻓﹸﻬﺮِﻫﻢ" .ﻭﺍﻟﻔﹶﻬﺮ :ﺃﻥ ﻳﺠﺎﻣِﻊ ﺍﻟﺮﺟﻞ ﺍﳌﺮﺃﺓ ﻓﺈﺫﺍ ﺩﻧﺎ ﻣﻦ ﺍﻟﻔﹶﺎﺭﻍ ﲢﻮﻝﹶ ﺇﱃ ﺃﺧﺮﻯ ﻓﺄﻓﹾﺮﻍﹶ
ﻓﻴﻬﺎ .ﻭﻗﺪ ﻋِﻴﺐ ﺑﺬﻟﻚ ﺑﻌﺾ ﺍﻟﺼﺎﳊﲔ .ﻭﺃﺭﺽ ﻣﻔﹾﻬﺮﺓ :ﻛﺜﲑﺓ ﺍﻷﻓﻬﺎﺭ.
ﻭﻣﺎﻟﻚ :ﻓﺎﻋﻞﹲ ﻣﻦ ﺍﳌﹸﻠﹾﻚ ،ﻭﻗﺪ ﻗﺮﺉ" :ﻣﻠِﻚِ ﻳﻮﻡ ﺍﻟﺪﻳﻦ" ﻭﻣﺎﻟﻚ .ﻭﺍﳌﹶﻠِﻚ ﺍﳌﻌﺮﻭﻑ ،ﻭﻫﻮ ﰲ ﻟﻐﺔ ﺭﺑﻴﻌﺔ ﻣﻠﹾﻚ.
ﻗﺎﻝ ﺍﻷﻋﺸﻰ:
ﺭﺴﻼﹰ ﻤﻥ ﻟﺒﻘﻭﻝ ﻤﺤﻔﻭﻀﺎﹰ ﻭﻤﺎ ﺭﻓﻌﺎ ﺘﻘﺎﻝ ﻟﻠﻤﻠﻙ ﺃﻁﻠﻕ ﻤﻨﻬﻡ ﻤﺎﺌﻪ
ﻭﻫﻮ ﺃﺑﻮ ﲨﻴﻊ ﻗﺮﻳﺶ ،ﻓﻤﻦ ﱂ ﻳﻜﻦ ﻣﻦ ﻭﻟﺪ ﺍﻟﻨﻀﺮ ﻓﻠﻴﺲ ﺑﻘﺮﺷ ﻲ .ﻭﺍﻟﻨﻀﺮ :ﺍﻟﺬﹼﻫﺐ ﺑﻌﻴﻨﻪ .ﻭﺍﻟﻨﻀﺎﺭ :ﺍﳋﺎﻟﺺ
ﻣﻦ ﻛﻞﱢ ﺷﻲﺀ ،ﻭﺭﲟﺎ ﲰﻲ ﺍﻟﺬﻫﺐ ﺃﻳﻀﺎﹰ ﻧﻀﺎﺭﺍ .ﻗﺎﻝ ﺍﻷﻋﺸﻰ:
ﺘﺭﺍﻤﻭﺍ ﺒﻪ ﻏﹶﺭﺒﺎﹰ ﺃﻭ ﻨﹸﻀﺎﺭﺍ
ﻳﺮﻳﺪ ﺍﻷﻗﺪﺍﺡ ﺍﻟﱵ ﻳﺸﺮﺑﻮﻥ ﺎﺯ ﻭﻓﺴﺮﻩ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻥﱠ ﺍﻟﻐﺮﺏ ﺍﻟﻔِﻀﺔ ،ﻭﺍﻟﻨﻀﺎﺭ :ﺍﻟﺬﹶﻫﺐ ،ﻭﺍﻷﻧﻀﺮ:
ﺍﻟﺬﻫﺐ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻤﺜﻝِ ﺍﻟﻭﺫﻴﻠﺔ ﺃﻭ ﻜﺸﹶﻨﹾﻑِ ﺍﻷﻨﻀﺭِ ﻭﺒﻴﺎﺽ ﻭﺠﻪٍ ﻟﻡ ﺘﹶﺤﻝْ ﺃﺴﺭﺍﺭﻩ
ﺍﻟﻮﺫِﻳﻠﺔ :ﺍﻟﺴﺒﻴﻜﺔ ﻣﻦ ﺍﻟﺬﹼﻫﺐ .ﱂ ﺗﺤﻞ ﻭﱂ ﺗﻐﻴﺮ .ﺃﺳﺮﺍﺭﻩ :ﺗﻜﺴﺮﻩ.
ﻭﺍﻟﻨﻀﲑ :ﻗﺒﻴﻠﺔﹲ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ،ﺇﺧﻮﺓ ﺑﲏ ﻗﺮﻳﻈﺔ .ﻭﻗﺪ ﲰﺖ ﺍﻟﻌﺮﺏ ﻧﻀﺮﺍﹰ ﻭﻧﻀﲑﺍﹰ .ﻭﻧ ﻀﲑﺓﹶ ﻭﻧﻀﲑﺓ :ﺍﺳﻢ ﺍﻣﺮﺃﺓ.
ﻭﻛﻞﱡ ﺷﻲﺀ ﺍﺳﺘﺤِﺴﻦ ﻓﻬﻮ ﻧﻀﲑ ،ﻳﻘﺎﻝ :ﻣﺎ ﺃﻧﻀﺮ ﻟﻮﻧﻪ ،ﺃﻱ ﻣﺎ ﺃﺻﻔﺎﻩ ﻭﺃﺣﺴﻨﻪ.
ﻭﺍﺷﺘﻘﺎﻕ ﺧﺰﳝﺔﹶ ﻣﻦ ﺍﳋﹶﺰﻡ ،ﻭﺍﳋﹶﺰﻡ :ﺷﺠﺮ ﻟﻪ ﻟِﺤﺎﺀٌ ﻳﻔﹸﺘﻞ ﻣﻨﻪ ﺣﺒﺎﻝﹲ ،ﺍﻟﻮﺍﺣﺪﺓ ﺧﺰﻣﺔ .ﻭﺧﺰﳝﺔﹸ :ﺗﺼﻐﲑ ﺧﺰﻣﺔ.
ﻗﺎﻝ ﺍﳍﺬﱄ:
ﻓﺂﺴِﺭﻭﻫﻡ ﻭﺍﺭﺒِﻁﻭﻫﻡ ﺒﺎﻟﺨﹶﺯﻡ
ﻭﺍﳋِﺰﺍﻣﺔ :ﻋﻮﺩ ﻳﺪﺧﻞ ﰲ ﻭﺗﺮﺓ ﺃﻧﻒ ﺍﻟﺒﻌﲑ ،ﻓﺈﺫﺍ ﻧﻔﹶﺬﹶ ﺍﻷﻧﻒ ﻓﻬﻮ ﺍﻟﻌِﺮﺍﻥ ،ﻓﺈﺫﺍ ﻛﺎﻥ ﰲ ﺃﺣﺪ ﺍﻟﺸﻘﱠﲔ ﻣﻦ
ﺣﺪﻳﺪٍ ﺃﻭ ﺻﻔﹾﺮ ﻓﻬﻮ ﺑﺮﺓ ،ﻭﻻ ﻳﻜﻮﻥ ﺇﻻﱠ ﰲ ﺍﻟﺸﻖ ﺍﻷﻳﺴﺮ .ﻭﻛﻞﱡ ﺍﻟﻄﲑ ﻣﺨﺰﻣﺔ ،ﻷ ﻥﱠ ﺁﻧﺎﻓﻬﺎ ﻳﻨﻔﹸﺬﹸ ﺑﻌﻀﻬﺎ ﺇﱃ
ﺑﻌﺾ .ﻗﺎﻝ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺟﻼﹶﺱٍ ﺍﻟﻌﺘﻜﻲ:
ﻗِﺴِﻴﺎﹰ ﻜﺄﻋﻨﺎﻕ ﺍﻟﻤﻁِﻲ ﺍﻟﻤﺨﺯ ﻡ ﺇﺫﺍ ﻤﺎ ﺸﺩﺩﻨﺎ ﺸﺩﺓﹰ ﻨﹶﺼﺒﻭﺍ ﻟﻨﺎ
ﺒﺠﺎﻭﺍﺀ ﺘﹶﺭﺩِﻱ ﺒﺎﻟﻭﺸﻴﺞ ﺍﻟﻤﻘﻭﻡ ﻴﺼِﻴﺤﻭﻥ ﻓﻲ ﺃﺩﺒﺎﺭﻫﺎ ﻭﻨﺭﺩﻫﺎ
ﻭﺍﺳﻢ ﻣﺪﺭﻛﺔ ﻋﻤﺮﻭ ،ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑ ﻋﻤﺮﻭ .ﻭﻟﹸﻘﱢﺐ ﻣﺪﺭﻛﺔﹶ ﻟِﻤﺎ ﺃﺩﺭﻙ ﺍﻹﺑﻞ ،ﻭﻟﻪ ﺣﺪﻳﺚ .ﻭﺍﺷﺘﻘﺎﻕ ﻣﺪﺭِﻛﺔ
ﻣﻦ ﺃﺩﺭﻙ ﻳﺪﺭِﻙ ﺇﺩﺭﺍﻛﺎ ،ﺃﻱ ﳊﻖ .ﻭﺍﻟﺪﺭﻙ ﺍﻻﺳﻢ .ﻭﺍﻟﺪﺭﻙ :ﺣﺒﻞﹲ ﻳﻮﺻﻞ ﺑﻪ ﺍﻟﺮﺷﺎﺀ ،ﺣﺒﻞ ﺍﻟﺪﻟﻮ ،ﻭﺍﳉﻤﻴﻊ
ﺃﺩﺭﺍﻙ .ﻭﻳﻮﻡ ﺍﻟﺪﺭﻙ :ﻳﻮﻡ ﻛﺎﻥ ﺑﲔ ﺍﻷﻭﺱ ﻭﺍﳋﺰﺭﺝ ﻓﻠﻲ ﺍﳉﺎﻫﻠﻴﺔ .ﻭﰲ ﺍﻟﺘﱰﻳﻞ" :ﰲ ﺍﻟﺪﺭﻙِ ﺍﻷَﺳﻔﹶﻞِ ﻣِﻦ
ﺍﻟﻨﺎﺭ" ﺃﻱ ﰲ ﺍﳌﱰﻟﺔ ﺍﻟﺴﻔﻠﹶﻰ ﻣﻦ ﺍﻟﻨﺎﺭ .ﻭﺍﷲُ ﻋﺰ ﻭﺟﻞ ﺃﻋﻠﻢ ﺑﺬﻟﻚ .ﻭﻛﻞﱡ ﺷﻲﺀِ ﺑﻠﹶﻎﹶ ﻣﻨﺘﻬﺎﻩ ﻓﻘﺪ ﺃﹶﺩﺭﻙ ،ﻭﻣﻨﻪ
ﻗﻮﳍﻢ :ﺩﺭﻙ ﺍﻟﻐﻼﻡ ،ﺇﺫﺍ ﺑﻠﻎ ﺍﳊﹸﻠﻢ .ﻭﻗﺪ ﲰﺖ ﺍﻟﻌﺮﺏ ﻣﺪﺭِﻛﺎﹰ ،ﻭﺩﺭﺍﻛﺎ ،ﻭﺩﺭﻳﻜﺎﹰ.
ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﺷﺘﻘﺎﻕ ﺇﻟﻴﺎﺱ ﻣﻦ ﻗﻮﳍﻢ :ﻳﺌﺲ ﻳﻴﺌﺲ ﻳﺄﺳﺎﹰ ،ﰒ ﺃﺩﺧﻠﻮﺍ ﻋﻠﻰ ﺍﻟﻴﺄﺱ ﺍﻷﻟﻒ ﻭﺍﻟﻼﻡ .ﻭﳝﻜﻦ ﺃﻥ
ﻳﻜﻮﻥ ﻣﻦ ﻗﻮﳍﻢ :ﺭﺟﻞ ﺃﻟﹾﻴﺲ ﻣﻦ ﻗﻮﻡٍ ﻟِﻴﺲٍ ،ﺃﻱ ﺷﺠﺎﻉ ،ﻭﻫﻮ ﻏﺎﻳﺔ ﻣﺎ ﻳﻮﺻﻒ ﺑﻪ ﺍﻟﺸﺠﺎﻉ .ﻫﺬﺍ ﳌﻦ ﻳﻬﻤﺰ
ﺇﻟﻴﺎﺱ .ﻭﺍﻟﺘﻔﺴﲑ ﺍﻷﻭﻝ ﺃﺣﺐ ﺇﱄﹼ.
ﻭﺍﺷﺘﻘﺎﻕ ﻣﻀﺮ ﻣﻦ ﺍﻟﻠﱭ ﺍﳌﹶﻀِﲑِ ﻭﻫﻮ ﺍﳊﺎﻣﺾ ،ﻭﺑﻪ ﲰﻴﺖ ﺍﳌﻀﲑﺓ .ﻭﺗﻤﺎﺿِﺮ :ﺍﺳﻢ ﺍﻣﺮﺃﺓٍ .ﻭﺍﳌﹸﻀﺎﺭﺓ :ﻣﺎ ﻓﹶﻄﹶﺮ
ﻣﻦ ﺍﻟﻠﱭ ﺍﳊﺎﻣﺾ ﺇﺫﺍ ﺟﻌِﻞ ﰲ ﻭﻋﺎﺀ ﻟﻴﺼﲑ ﺷِﲑﺍﺯﺍﹰ ﺃﻭ ﺍﻗِﻄﺎ.
ﻭﺍﺷﺘﻘﺎﻕ ﻣﻌﺪ ﻣﻦ ﺷﻴﺌﲔ :ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﻔﻌﻞ ﻣﻦ ﺍﻟﻌﺪﺩ ،ﻓﻜﺄﻧﻪ ﻛﺎﻥ ﻣﻌﺪﺩ ﻓﺄﺩﻏﻤﺖ ﺍﻟﺪﺍﻝ؛ ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ
ﻣﻦ ﺍﳌﹶﻌﺪ ،ﻭﻫﻮ ﺍﻟﻠﺤﻢ ﰲ ﻣﺮﺟﻊ ﻛﺘِﻒ ﺍﻟﻔﺮﺱ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻭﺃﺠﺩِﺭ ﺒﺎﻟﺤﻭﺍﺩﺙ ﺃﻥ ﺘﻜﻭﻨﺎ ﻓﺈﻤﺎ ﺯﺍﻝَ ﺴﺭﺝ ﻋﻥ ﻤﻌ ﺩ
ﻭﺍﻟﺘﻤﻌﺪﺩ :ﲤﺎﻡ ﺍﻟﺸﺪﺓ ﻭﺍﻟﻘﹸﻮﺓ .ﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ:
ﻭﺼﺎﺭ ﻨﻬﺩﺍﹰ ﻜﺎﻟﺤِﺼﺎﻥ ﺃﺠﺭﺩﺍ ﺭﺒﻴﺘﻪ ﺤﺘﱠﻰ ﺇﺫﺍ ﺘﹶﻤﻌﺩﺩﺍ
ﻜﺎﻥ ﺠﺯﺍﺌﻲ ﺒﺎﻟﻌﺼﺎ ﺃﻥ ﺃُﺠﻠﹶﺩﺍ
ﻭﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﲪﻪ ﺍﷲ" :ﺍﺣﺘﻔﹸﻮﺍ ،ﻭﺍﺧﺸﻮﺷِﻨﻮﺍ ﻭﲤﻌﺪﺩﻭﺍ ،ﻭﺍﻗﻄﻌﻮﺍ ﺍﻟﺮﻛﹸﺐ ﻭﺍﻧﺰﻭﺍ ﻋﻠﻰ ﺍﳋﻴﻞ
ﻧﺰﻭﺍﹰ" ،ﺃﻱ ﺍﺭﻛﺒﻮﺍ ﻭﺛِﺒﻮﺍ .ﻭﺍﳌﹶﻌِﺪﺓ ﻣﻦ ﻫﺬﺍ ﺍﺷﺘﻘﺎﻗﹸﻬﺎ ،ﻟﺼﻼﺑﺘﻬﺎ .ﻭﻳﻘﺎﻝ :ﻧﺒﺖ ﺗﻌﺪ ﻣﻌﺪ ،ﺇﺫﺍ ﻛﺎﻥ ﻏﹶﻀﺎﹰ .ﻭﻣﻌﺪ
ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﺇﺗﺒﺎﻉ ﻭﻟﻴﺲ ﻣﻦ ﺍﻷﻭﻝ .ﻭﻗﺪ ﲰﺖ ﺍﻟﻌﺮﺏ ﻣﻌﻴﺪﺍﹰ ﻭ ﻣﻌﺪﺩﺍﹰ ،ﻭﻣﻌﺪﺍﻥﹶ .ﻭﺃﺣﺴﺐ ﺍﺷﺘﻘﺎﻗﹸﻪ ﻣﻦ
ﺍﳌﹶﻌﺪ .ﻭﺍﳌﹶﻌﺪ :ﺍﻟﺼﻼﺑﺔ.
ﻭﻋﺪﻧﺎﻥﹸ ﻓﻌﻼﻥ ﻣﻦ ﻗﻮﳍﻢ :ﻋﺪ ﻥﹶ ﺑﺎﳌﻜﺎﻥ ﻓﻬﻮ ﻳﻌﺪِﻥ ﻋﺪﻭﻧﺎﹰ ﻭﻫﻮ ﻋﺎﺩﻥ ،ﺃﻱ ﻣﻘﻴﻢ .ﻭﻣﻨﻪ ﺍﺷﺘﻘﺎﻕ ﺍﳌﹶﻌﺪِﻥ،
ﻟﻌﺪﻭﻥ ﺍﻟﺬﱠﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻭﻣﺎ ﺃﺷﺒﻬﻪ ﻣﻦ ﺍﳉﻮﻫﺮ ﻓﻴﻪ .ﻭﻣﻨﻪ ﺍﺷﺘﻘﺎﻕ "ﺟﻨﺎﺕ ﻋﺪﻥٍ" ﺃﻱ ﺩﺍﺭ ﻣﻘﺎﻡ .ﻭﺍﻟﻌﺪﺍﻥ:
ﻣﻮﺿﻊ ﺑﺘﻬﺎﻣﺔ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﺒﻌﺩﺍﻥِ ﺍﻟﺴﻴﻑِ ﺼﺒﺭِﻱ ﻭﻨﹶﻘﹶﻝْ
ﻭﻋﺪﻥﹸ ﺃﺑﻴﻦ ﻣﻦ ﻫﺬﺍ ﺍﺷﺘﻘﺎﻗﻬﺎ ،ﻷﻥﱠ ﺃﺑﻴﻦ ﻋﺪﻥﹶ ﺎ ،ﺃﻱ ﺃﻗﺎﻡ ﺎ ،ﻭﻫﻮ ﺭﺟﻞﹲ ﻣﻦ ﲪﲑ .ﻭﺍﻧﺘﺴﺐ ﺍﻟﻨﱯ ﺻﻠﻰ
ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﱃ ﻋﺪﻧﺎﻥﹶ ﻭﻗﺎﻝ" :ﻛﹶﺬﹶﺏ ﺍﻟﻨﺴﺎﺑﻮﻥﹶ" .ﻓﹾﻤﺎ ﺑﻌﺪ ﻋﺪﻧﺎﻥ ﻓﻬﻲ ﺃﲰﺎﺀٌ ﺳﺮﻳﺎﻧﻴﺔ ﻻ ﻳﻮﺿِﺤﻬﺎ
ﺍﻻﺷﺘﻘﺎﻕ.
ﻭﺁﻣﻨﺔ :ﻓﺎﻋﻠﺔ ﻣﻦ ﺍﻷﻣﻦ .ﻭﻭﻫﺐ ،ﻣﻦ ﻗﻮﳍﻢ :ﻭﻫﺒﺖ ﻟﻪ ﻫِﺒﺔﹰ ﻭﻭﻫﺒﺎﹰ ،ﻓﺄﻧﺎ ﻭﺍﻫﺐ ﻭﺍﻟﺸﻲﺀ ﻣﻮﻫﻮﺏ ،ﻭﺍﻟﺮﺟﻞ
ﻣﻮﻫﻮﺏ ﻟﻪ .ﺍﺑﻦ ﻋﺒﺪ ﻣﻨﺎﻑ ،ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑﻩ .ﺍﺑﻦ ﺯﻫﺮﺓ ﻭﺯﻫﺮﺓ ﻓﹸﻌﻠﺔ ﻣﻦ ﺍﻟﺰﻫﺮ ﺯﻫﺮِ ﺍﻟﺮﻭﺽ ﻭﻣﺎ ﺃﺷﺒﻬﻪ.
ﻭﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﺷﺘﻘﺎﻕ ﺯﻫﺮﺓ ﻣﻦ ﺍﻟﺸﻲﺀ ﺍﻟﺰﺍﻫﺮ ﺍﳌﻀﻲﺀ ﻣﻦ ﻗﻮﳍﻢ :ﺃﺯﻫﺎﺭ ﺍﻟﻨﻬﺎﺭ ،ﺇﺫﺍ ﺃﺿﺎﺀ ،ﻭﺃﻣﺎ ﺍﻟﺰﻫﺮﺓ
ﺍﻟﱵ ﰲ ﺍﻟﺴﻤﺎﺀ ،ﻭﻫﻲ ﺍﻟﻨﺠﻢ ،ﻓﻤﺘﺤﺮﻛﺔ ﰲ ﻭﺯﻥ ﻓﹸﻌﻠﺔ .ﻭﻣﻦ ﻗﺎﻝ ﺍﻟﺰﻫﺮﺓ ﻓﻘﺪ ﺃﺧﻄﺄ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻭﺼﺒﺤﺘﻨﻲ ﻟِﻁﻠﻭﻉ ﺍﻟﺯﻫﺭﻩ ﻗﺩ ﺃﻤﺭﺘﻨﻲ ﺯﻭﺠﺕِ ﺒﺎﻟﺴﻤﺴﺭﻩ
ﻗﹶﻌﺒﻴﻥِ ﻤﻥ ﺠﺭﺘﻬﺎ ﺍﻟﻤﺨﻤﺭﻩ
ﺍﳌﺨﻤﺮﺓ :ﺍﳌﻐﻄﺎﺓ .ﻭﰲ ﺍﻟﺘﱰﻳﻞ" :ﺯﻫﺮﺓﹶ ﺍﳊﻴﺎﺓِ ﺍﻟﺪﻧﻴﺎ" ،ﻭﺯﻫﺮﺓﹸ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ،ﺃﻱ ﻣﺎ ﻳﺮﻭﻕ ﻣﻨﻬﺎ ﻭﻳﻌِﺐ ،ﻭﺍﷲ
ﻋﺰ ﻭﺟﻞ ﺃﻋﻠﻢ .ﻭﻗﺪ ﲰﺖ ﺍﻟﻌﺮﺏ ﺯﺍﻫﺮﺍﹰ .ﻭﺑﻨﻮ ﺍﻟﺰﺍﻫﺮﻳﺔ :ﺑﻄﻦ ﻣﻦ ﺑﻜﺮ ﺑﻦ ﻭﺍﺋﻞ ،ﻳﻨﺴﺒﻮﻥ ﺇﱃ ﺃﻣﻬﻢ ﺍﻟﺰﺍﻫﺮﻳﺔ.
ﻭﲰﺖ ﺍﻟﻌﺮﺏ ﺯﻫﲑﺍﹰ ﻭﺃﺯﻫﺮ .ﻭﺯﻫﺮﺍﻥﹸ :ﺃﺑﻮ ﻗﺒﻴﻠﺔٍ ﻋﻈﻴﻤﺔ ﻣﻦ ﺍﻷﺯﺩ .ﻭﰲ ﺣﺪﻳﺚ ﻋﻠﻲ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻪ:
"ﺍﺯﺩﻫِﺮ ﺬﺍ" ،ﺃﻱ ﺍﺣﺘﻔﻆﹾ ﺑﻪ .ﻭﻻ ﺃﺣﺴِﺒﻬﺎ ﻋﺮﺑﻴﺔﹰ ﻣﺤﻀﺔ .ﻭﺍﻟﻌﻮﺩ ﺍﻟﺬﻱ ﻳﻀﺮﺏ ﺑﻪ :ﺍﳌِﺰﻫﺮ ،ﻭﺍﳉﻤﻊ ﻣﺰﺍﻫﺮ.
ﻭﺍﻟﺰﺍﻫﺮﺍﻥِ ﻭﺍﻷﺯﻫﺮﺍﻥ :ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ .ﺍﺑﻦ ﻛﻼﺏ ،ﻗﺪ ﻣﺮ ﺫﻛﺮﻩ ﻭﻳﺘﺼﻞ ﺑﺎﻟﻨﺴﺐ.
ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﻋﻤﺮﻭ ﺑﻦ ﻋﺎﺋﺬ .ﻭﺍﺷﺘﻘﺎﻕ ﻓﺎﻃﻤﺔ ﻣﻦ ﺍﻟﻔﹶﻄﹾﻢ ﻭﻫﻮ ﺍﻟﻘﻄﹾﻊ .ﻭﻣﻨﻪ ﻓﹸﻄِﻢ ﺍﻟﺼﱯ ،ﺇﺫﺍ ﻗﹸﻄِﻊ ﻋﻨﻪ ﺍﻟﻠﱭ.
ﻭﻓﹸﻄﹶﻴﻤﺔﹸ :ﻣﻮﺿﻊ ﺃﻭ ﺍﻣﺮﺃﺓ ﻳﻨﺴﺐ ﺇﻟﻴﻬﺎ ﻗﻮﻡ .ﻗﺎﻝ ﺍﻷﻋﺸﻰ:
ﺠﻨﹾﺒﻲ ﻓﹸﻁﻴﻤﺔﹶ ﻻ ﻤِﻴ ﻝٌ ﻭﻻ ﻋﺯ ﻝُ
ﻭﻳﻘﻮﻝ ﺍﻟﺮﺟﻞ ﻟﻠﺮﺟﻞ :ﻭﺍﷲ ﻷﻓﻄﻤﻨﻚ ﻋﻦ ﻛﺬﺍ ﻭﻛﺬﺍ ،ﺃﻱ ﻷﻣﻨﻌﻨﻚ ﻋﻨﻪ.
ﺑﻨﺖ ﻋﻤﺮﻭ ﻭﻗﺪ ﻣﺮ ﺫﻛﺮﻩ .ﺍﺑﻦ ﻋﺎﺋِﺬ ،ﻭﻋﺎﺋﺬ :ﻓﺎﻋﻞ ﻣﻦ ﻋﺎﺫ ﻳﻌﻮﺫ ﻋﻮﺫﺍﹰ ﻓﻬﻮ ﻋﺎﺋﺬ ،ﺃﻱ ﳉﺄ ﺇﱃ ﺍﻟﺸﻲﺀ
ﻭﺃﻃﺎﻑ ﺑﻪ .ﻭﻣﻨﻪ ﻗﻮﳍﻢ :ﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﻛﺬﺍ ﻭﻛﺬﺍ ،ﺃﻱ ﺃﻓﺰﻉ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻓﻴﻪ .ﻋﺬﹾﺕ ﺑﺎﷲ ﻓﺄﻋﺎﺫﱐ،
ﻓﺎﷲ ﻣﻌِﻴﺬﹲ ﻭﺃﻧﺎ ﻣﻌﺎﺫ .ﻭﺑﻪ ﲰﻲ ﺍﻟﺮﺟﻞ ﻣﻌﺎﺫﺍﹰ .ﻭﺍﳌﻌﺎﺫﺓ :ﺍﻟﱵ ﺗﻌﻠﱠﻖ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻫﺬﺍ ﺍﺷﺘﻘﺎﻗﻬﺎ ،ﻷﺎ
ﻣﻔﹾﻌﻠﺔ ﻣﻦ ﻋﺎﺫ ﻳﻌﻮﺫ ،ﻭﻛﺎﻥ ﺍﻷﺻﻞ ﻣﻌﻮﺫﺓ ﻓﻘﻠﺒﻮﺍ ﺣﺮﻛﺔﹶ ﺍﻟﻮﺍﻭ ﻋﻠﻰ ﺍﻟﻌﲔ ﻓﺎﻧﻔﺘﺤﺖ ﻭﻗﻠﺒﻮﺍ ﺍﻟﻮﺍﻭ ﺃﻟﻔﺎﹰ ﺳﺎﻛﻨﺔ
ﻻﻧﻔﺘﺎﺡ ﻣﺎ ﻗﺒﻠﻬﺎ؛ ﻭﻛﺬﻟﻚ ﻳﻔﻌﻠﻮﻥ .ﺍﺑﻦ ﻋﻤﺮﺍﻥ ،ﻗﺪ ﻣﺮ ﺫﻛﺮﻩ .ﺍﺑﻦ ﳐﺰﻭﻡ ،ﻗﺪ ﻣﺮ ﺗﻔﺴﲑﻩ .ﺍﺑﻦ ﻳﻘﹶﻈﺔ،
ﻭﺍﺷﺘﻘﺎﻕ ﻳﻘﹶﻈﺔ ﻣﻦ ﺍﻟﺘﻴﻘﱡﻆ ،ﻣﻦ ﻗﻮﳍﻢ :ﺭﺟﻞﹲ ﻳﻘﹾﻈﺎﻥ ﺣﺴﻦ ﺍﻟﻴﻘﻈﺔ ﻭﺍﻣﺮﺃﺓ ﻳﻘﹾﻈﻰ .ﻭﺃﻧﺸﺪ ﻟﻘﻴﺲ ﺍﺑﻦ ﺍﳋﹶﻄﹾﻴﻢ:
ﻓﻲ ﺍﻟﻨﻭﻡ ﻏﻴﺭ ﻤﺼﺭﺩٍ ﻤﺤﺴﻭ ﺏِ ﻤﺎ ﺘﹶﻤﻨﻌِﻲ ﻴﻘﹾﻅﹶﻲ ﻓﻘﺩ ﺘﹸﺅﺘِﻴﻨﹶﻪ
ﺳﻠﻤﺔ ﺑﻨﺖ ﻋﻤﺮﻭ .ﻭﺍﺷﺘﻘﺎﻕ ﺳﻠﹾﻤﻰ ،ﻭﻫﻲ ﻓﹶﻌﻠﻰ ،ﻣﻦ ﺍﻟﺴﻠﻢ ﻭﺍﻟﺴﻠﹾﻢ :ﺿﺪ ﺍﳊﺮﺏ .ﻭﺍﻟﺴﻠﻢ ﻭﺍﻟﺴﻠﹶﻢ ﻭﺍﺣﺪ،
ﻭﰲ ﺍﻟﺘﱰﻳﻞ" :ﻭﺃﻟﻘﹶﻮﺍ ﺇﻟﹶﻴﻜﹸﻢ ﺍﻟﺴﻠﹶﻢ" .ﻭﺟﺌﺘﻚ ﺑﻔﻼﻥٍ ﺳﻠﹶﻤﺎﹰ ،ﺃﻱ ﻣﺴﺘﺴﻠﻤﺎﹰ ﻻ ﻳﻨﺎﺯِﻉ .ﻭﺍﻟﺴﻼﻡ :ﻣﺼﺪﺭ
ﺍﳌﺴﺎﻟﹶﻤﺔ .ﻭﺍﻟﺴﻠﹾﻢ :ﺩﻟﻮ ﳍﺎ ﻋﺮﻭﺓ ﻭﺍﺣﺪﺓ ،ﳓﻮ ﺩِﻻﺀ ﺍﻟﺴﻘﹼﺎﺋﲔ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﺒﺎﻟﺴﻠﹾﻤﻴﻥِ ﻭﻜﹼﺎﺭ
ﺃﻱ ﻳﺴﻌﻰ ﺑﻪ .ﻭﺍﻟﺴﻼﻣﺔ :ﺿﺪ ﺍﻟﺒﻼﺀ .ﻭﺍﻟﺴﻼﻡ :ﲨﻊ ﺳﻠﻤِﺔ ،ﻭﻫﻲ ﺣﺠﺎﺭﺓ.
ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﺠﻭﺍﻨﹸﺒﻪ ﻤﻥ ﺒﺼﺭﺓٍ ﻭﺴِﻼﹶ ﻡِ
ﻳﻌﲏ ﺣﻮﺿﺎﹰ ﻗﺪ ﺟﻌﻞ ﺣﻮﻟﻪ ﺣﺠﺎﺭﺓ ﻣﻦ ﺣﺠﺎﺭﺓٍ ﺑﺼﺮﺓ.
ﻭﺫﻛﺮ ﻳﻮﻧﺲ ﺍﻟﻨﺤﻮﻱ ﺃﻥﱠ ﻗﻮﳍﻢ :ﺍﺳﺘﻠﻢ ﻓﻼﻥ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ ،ﻫﻮ ﺍﻓﺘﻌﻞ ﻣﻦ ﺍﻟﺴﻠِﻤﺔ .ﻭﺍﻟﺴﻠﹶﻢ :ﺿﺮﺏ ﻣﻦ
ﺍﻟﺸﺠﺮ ،ﺍﻟﻮﺍﺣﺪﺓ ﺳﻠﹶﻤﺔ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻁﹶﻠﹾﺢ ﺍﻟﺸﱠﻭﺍﺠﻥِ ﻭﺍﻟﻁﱢﺭﻓﺎﺀ ﻭﺍﻟﺴﻠ ﻡ ﻟﻤﺎ ﺭﺃﻴﺕﹸ ﻋﺩِﻱ ﺍﻟﻘﻭﻡ ﻴﺴﻠﺒﻬﻡ
ﻭﺍﻟﺴﻼﻡ :ﺿﺮﺏ ﻣﻦ ﺍﻟﺸﺠﺮ ﺃﻳﻀﺎﹰ ،ﺍﻟﻮﺍﺣﺪﺓ ﺳﻼﹶﻣﺔﹲ .ﻭﺍﻟﺴﻼﻣﺎﻥﹸ :ﺿﺮﺏ ﻣﻦ ﺍﻟﺸﺠﺮ ﺃﻳﻀﺎﹶ .ﻭﺍﺷﺘﻘﺎﻕ ﺍﻟﺴﻠﻢ
ﻣﻦ ﻗﻮﳍﻢ :ﺃﺳﻠﻤﺖ ﷲ ،ﺃﻱ ﺳﻠِﻢ ﻟﻪ ﺿﻤﲑﻱ .ﻭﻗﺪ ﲰﺖ ﺍﻟﻌﺮﺏ ﺳﻼﻣﺎﻥﹶ ،ﻭﳘﺎ ﺑﻄﻨﺎﻥِ :ﺑﻄﻦ ﻣﻦ ﻗﻀﺎﻋﺔ،
ﻭﺑﻄﻦ ﻣﻦ ﺍﻷﺯﺩ .ﻭﲰﻮﺍ ﺃﺳﻠﹶﻢ ،ﻭﻫﻮ ﺃﺑﻮ ﻗﺒﻴﻠﺔٍ ﻋﻈﻴﻤﺔ ﺇﺧﻮﺓﹸ ﺧﺰﺍﻋﺔ ،ﻣﻨﻬﻢ ﺃﹸﻫﺒﺎﻥﹸ ﻣﻜﻠﱢﻢ ﺍﻟﺬﺋﺐ ﻋﻠﻰ ﻋﻬﺪ
ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .ﻭﲰﻮﺍ ﺳﻠِﻴﻤﺔ ،ﻭﻫﻮ ﺃﺑﻮ ﻗﺒﻴﻠﺔٍ ﻣﻦ ﺍﻷﺯﺩ .ﻭﲰﻮﺍ ﺳﻠﹶﻴﻤﺔ ،ﻭﻫﻮ ﺃﺑﻮ ﺑﻄﻦ ﻣﻦ
ﻋﺒﺪ ﺍﻟﻘﻴﺲ .ﻭﺍﻟﺴﻼﻣﻰ :ﻋﺼﺐ ﻇﺎﻫِﺮ ﺍﻟﻜﻒ ﻭﺍﻟﻘﺪﻡ .ﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ:
ﻤﺎ ﺩﺍﻡ ﻤﺦﱞ ﻓﻲ ﺴﻼﻤﻰ ﺃﻭ ﻋﻴﻥ ﻻ ﻴﺸﺘﻜﻴﻥ ﺃﻟﻤﺎﹰ ﻤﺎ ﺃَﻨﹾﻘﹶﻴﻥ
ﺍﻟﺴﻼﻣﻰ :ﻋﻈﺎﻡ ﺻﻐﺎﺭ ﺣﻮﻟﹶﻬﺎ ﻋﺼﺐ ،ﻭﻫﻮ ﺁﺧِﺮ ﻣﺎ ﻳﺒﻘﻰ ﻣﻦ ﺍﻟﺪﻭﺍﺏ .ﻭﺍﻟﺴﻼﹶﻣﻰ ﻭﺍﻟﻌﲔ :ﺁﺧﺮ ﻣﺎ ﻳﺒﻘﻰ
ﻓﻴﻬﻤﺎ ﺍﻟﻄﱠﺮﻕ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﻭﺍﻟﺪﺍﺑﺔ .ﻗﺎﻟﺖ ﺍﻟﻘﺮﺷﻴﺔ:
ﻭﺍﻟﺼﺒﻴﺔﹶ ﺍﻷﺼﺎﻏﺭ ﺍﻟﻴﺘﺎﻤﻰ ﺇﻥ ﺍﻟﻘﺒﻭﺭ ﺘﹸﻨﻜِﺢ ﺍﻷﻴﺎﻤﻰ
ﻭﺍﻟﻠﱢﺒﺪ :ﺑﻄﻮﻥﹲ ﻣﻦ ﲤﻴﻢ ﺗﻠﺒﺪﺕ ﻋﻠﻰ ﺑﻄﻦٍ ﻣﻨﻬﻢ ،ﺃﻱ ﲢﺎﻟﻔﻮﺍ ﻋﻠﻴﻪ ،ﻭﻫﻢ ﻣﺮﺓﹸ ﻭﻋﺎﻣﺮ ،ﻭﻋﺒﺪ ﻋﻤﺮﻭ ،ﻭﺃﹸﺑﲑ،
ﻭﻋﻮﻑ ،ﺑﻨﻮ ﻋﺒﻴﺪ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﻛﻌﺐ ،ﺗﻠﺒﺪﻭﺍ ﻋﻠﻰ ﺑﲏ ﻣﻨﻘﺮ ،ﺃﻱ ﲢﺎﻟﻔﻮﺍ .ﻭﻣﺎ ﺗﻠﺒﺪ ﻣﻦ ﺷﻲﺀِ ﻭﺗﻈﺎﻫﺮ
ﻓﻬﻮ ﻟﺒﻴﺪ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﺴﻌﺩﺍﻥ ﺘﹸﻭﻀِﺢ ﻓﻲ ﺃﻭﺒﺎﺭﻫﺎ ﺍﻟﱢﻠﺒ ﺩ
ﻭﺍﻟﱡﻠﺒﺎﺩﻯ ﻭﺍﻟﱡﻠﺒﺪ :ﻃﺎﺋﺮ ﺇﺫﺍ ﻗﺎﻟﻮﺍ ﻟﻪ ﺍﻟﺒﺪ ﻟﺼِﻖ ﺑﺎﻷﺭﺽ ،ﻓﺼِﺒﻴﺎﻥﹸ ﺍﻷﻋﺮﺍﺏ ﺇﺫﺍ ﺭﺃﺗﻪ ﻳﻘﻮﻟﻮﻥ :ﺍﻟﺒﺪ ﻟﹸﺒﺎﺩﻯ!
ﻓﻴﻠﺼﻖ ﺑﺎﻷﺭﺽ ﺣﱴ ﻳﺆﺧﺬ .ﻭﺍﻟﱡﻠﺒﺎﺩﻯ :ﺿﺮﺏ ﻣﻦ ﺍﻟﻨﺒﺖ .ﻭﻟﹸﺒﺪﻙ ﻧﺴﺮ ﻟﻘﻤﺎﻥ .ﺍﺑﻦ ﺧِﺪﺍﺵ ﻭﺧِﺪﺍﺵ :ﻣﺼﺪﺭ
ﺍﳌﹸﺨﺎﺩﺷﺔ ،ﻭﻫﻮ ﺷﺒﻴﻪ ﺑﺎﻟﻌﺪﺍﻭﺓ ﺃﻭ ﺍﳌﺨﺎﺷﻨﺔ .ﻭﺃﺻﻠﻪ ﻣﻦ ﺍﳋﹶﺪﺵ .ﻭﻗﺪ ﲰﻮﺍ ﻣﺨﺎﺩِﺵ .ﻭﺍﺑﻨﺎ ﻣﺨﺪﺵ :ﻛﺘِﻔﺎ
ﺍﻟﺒﻌﲑ.
ﻓﺎﻃﻤﺔ ،ﻭﻗﺪ ﻣﺮ ﺫﻛﺮﻫﺎ ،ﺑﻨﺖ ﺳﻴﻞ ﺑﻦ ﺣِﻤﺎﻟﺔ ،ﻣﻦ ﺃﺯﺩ ﺷﻨﻮﺀﺓ ،ﻭﺳﺘﺮﻯ ﺗﻔﺴﺮﻩ ﰲ ﻣﻮﺿﻌﻪ ﺇﻥ ﺷﺎﺀ ﺍﷲ .ﻭﺃﻡ
ﻓﺎﻃﻤﺔ :ﺳﻮﺩﺓ ﺑﻨﺖ ﻋﻤﺮﻭ ﺑﻦ ﲤﻴﻢ .ﻭﺳﻮﺩﺓ ﻣﺸﺘﻖ ﻣﻦ ﻗﻮﳍﻢ :ﺃﺭﺽ ﺳﻮﺩﺓ ،ﺇﺫﺍ ﻛﺎﻧﺖ ﺳﻮﺩﺍﺀَ ﰲ ﺳ ﻔﹾﺢ
ﺟﺒﻞ.
ﻫِﻨﺪ ﺑﻨﺖ ﺳﺮﻳﺮ ،ﻭﺍﺷﺘﻘﺎﻕ ﻫﻨﺪ ﻣﻦ ﻗﻮﳍﻢ ﻫﻨﺪﺕ ﺍﻟﺮﺟﻞ ﻨﻴﺪﺍﹰ ،ﺇﺫﺍ ﻻﻳﻨﺘﻪ ﻭﻻﻃﻔﺘﻪ .ﻭﺗﺠﻤﻊ ﻫﻨﺪ ﻫﻨﻮﺩﺍﹰ.
ﻭﻫﻨﻴﺪﺓﹸ :ﺍﳌﺎﺋﺔ ﻣﻦ ﺍﻹﺑﻞ .ﻗﺎﻝ ﺟﺮﻳﺮ:
ﻤﺎ ﻓﻲ ﻋﻁﺎﺌﻬﻡ ﻤﻥ ﻭﻻ ﺴﺭ ﻑﹾ ﺃﻋﻁﹶﻭﺍ ﻫﻨﻴﺩﺓﹶ ﻴﺤﺩﻭﻫﺎ ﺜﻤﺎﻨﻴ ﺔﹲ
ﻭﻗﺪ ﲰﺖ ﺍﻟﻌﺮﺏ ﻫﻨﺎﺩﺍﹰ ﻭﻣﻬﻨﺪﺍﹰ ،ﻓﺄﻣﺎ ﻣﻬﻨﺪ ﻓﻤﻨﺴﻮﺏ ﺇﱃ ﺍﳍِﻨﺪ ﻟﻴﺲ ﻣﻦ ﻫﺬﺍ .ﻭﺍﻟﺘﻬﻨﻴﺪ :ﻣﻼﻳﻨﺔ ﺍﻟﻜﻼﻡ
ﻭﻟﹸﻄﻔﻪ .ﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ:
ﺭﺍﻗﹶﻙ ﻤﻥ ﻫﻨﱠﺎﺩﺓﹶ ﺍﻟ ﺘﱠﻬﻨﻴ ﺩ
ﻭﻗﻮﳍﻢ :ﺳﻴﻒ ﻫﻨﺪﻭﺍﱐﱞ ﺃﺣﺴﺒﻪ ﻣﻨﺴﻮﺑﺎﹰ ﺇﱃ ﺍﳍِﻨﺪ ﺃﻳﻀﺎﹰ .ﻭﺑﻨﻮ ﻫِﻨﺪ :ﺑﻄﻦ ﻋﻈﻴﻢ ﻣﻦ ﺑﻜﺮ ﺑﻦ ﻭﺍﺋﻞ ﳍﻢ ﺧِﻄﹾﺔﹲ
ﺑﺎﻟﺒﺼﺮﺓ.
ﻣﺎﻭﻳﺔﹸ ﺑﻨﺖ ﻛﻌﺐ ﺑﻦ ﺍﻟﻘﹶﲔ ﺑﻦ ﺟﺴﺮ ،ﻣِﻦ ﻗﹸﻀﺎﻋﺔ .ﻭﺍﳌﺎﻭﻳﺔ ﺯﻋﻤﻮﺍ ﺍﳌِﺮﺁﺓ .ﻭﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﺷﺘﻘﺎﻗﻬﺎ ﻣﻦ
ﺃﻭﻳﺖ ﻟﻪ ،ﺃﻱ ﺭﲪﺘﻪ ﻭﺭﻓﻘﺖ ﻟﻪ ،ﺃﻭ ﺗﻜﻮﻥ ﻣﻨﺴﻮﺑﺔﹰ ﺇﱃ ﺍﳌﺎﺀ ،ﻭﻫﻮ ﺍﻟﻮﺟﻪ ﺇﻥ ﺷﺎﺀ ﺍﷲ .ﻭﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ
ﻗﻮﳍﻢ :ﺃﻭﻱ ﺇﱃ ﻣﻮﺿﻊ ﻛﺬﺍ ﻭﻛﺬﺍ ،ﻭﻫﻮ ﺁﻭٍ ﻭﺁﻭﺍﻩ ﻏﹶﲑﻩ ﻓﻬﻮ ﻣﺆﻭﻱ ﻣﺜﻞ ﻣﻌﻮﻯ .ﻭﺍﻟﻔﺎﻋﻞ ﻣﺆﻭِﻱ ﻣﺜﻞ
ﻣﻌﻮِﻱ .ﻭﺍﻟﻮﺟﻪ ﻋﻨﺪﻱ ﺃﻥ ﺗﻜﻮﻥ ﻣﻦ ﺍﳌِﺮﺁﺓ .ﻭﺃﺣﺴِﺒﲏ ﻗﺪ ﲰﻌﺘﻪ ﻣﻦ ﺑﻌﺾ ﻋﻠﻤﺎﺋﻨﺎ ﻫﻜﺬﺍ .ﻓﺄﻣﺎ ﺍﳌﹶﺄﻭﻯ ،ﻓﻬﻮ
ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﺗﺄﻭِﻱ ﺇﻟﻴﻪ ،ﻭﻫﻮ ﻣﻬﻤﻮﺯ ﻣﻦ ﻗﻮﻟﻪ ﺟﻞﹼ ﺛﻨﺎﺅﻩ" :ﺟﻨﺔﹸ ﺍﳌﺄﻭﻯ" ﻭﺃﻭﺕِ ﺍﻟﻄﱠﲑ ﺇﱃ ﺍﳌﻜﺎﻥ ﺗﺄﻭﻱ ﺃﹸﻭِﻳﺎﹰ
ﻓﻬﻲ ﺃﹸﻭِﻱ .ﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ:
ﺠﻭﺍﺜﻡ ﻜﺎﻟﺤِﺩﺃ ﺍﻷَﻭِﻱ
ﻭﺣﺸﻴﺔﹸ ﺑﻨﺖ ﺷﻴﺒﺎﻥ ،ﺗﺮﺟﻊ ﺇﱃ ﻛﻼﺏ .ﻭﺣﺸﻴﺔﹸ ﻣﻨﺴﻮﺑﺔ ﺇﱃ ﺍﻟﻮﺣﺶ .ﻭﺷﻴﺒﺎﻥ ﻗﺪ ﻣﺮ ﺫﻛﺮﻩ.
ﻟﻴﻠﻰ ﺑﻨﺖ ﺳﻌﺪ ﺑﻦ ﻫﺬﹶﻳﻞ .ﻭﺍﺷﺘﻘﺎﻕ ﻟﻴﻠﻰ ﻓﻴﻤﺎ ﺫﻛﺮ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﻦ ﻗﻮﳍﻢ :ﻟﹶﻴﻠﺔ ﻟﻴﻼﺀ .ﻭﺭﻭﻭﺍ :ﻟﻴﻠﺔ ﻟﹶﻴﻼﹶ
ﻣﻘﺼﻮﺭ ،ﻭﱂ ﺃﲰﻊ ﻫﺬﺍ ﻋﻦ ﺭﺟﻞٍ ﻣﻦ ﻋﻠﻤﺎﺋﻨﺎ ،ﻭﺇﻧﻤﺎ ﲰﻌﺘﻪ ﻋﻦ ﺭﺟﻞ ﻣﻦ ﺃﻫﻞ ﺑﻐﺪﺍﺩ ،ﻭﻗﺪ ﺫﻛﺮﻩ ﺍﳋﻠﻴﻞﹸ
ﳑﺪﻭﺩﺍﹰ ﰲ ﺣﺮﻑ ﺍﻟﻼﻡ.
ﺟﻨﺪﻟﺔﹸ ﺑﻨﺖ ﺍﳊﺎﺭﺙ ﺑﻦ ﻣﻀﺎﺽ .ﻭﺟﻨﺪﻟﺔ ﻣﻌﺮﻭﻑ ،ﺍﻟﻮﺍﺣﺪﺓ ﻣﻦ ﺍﳉﹶﻨﺪﻝ .ﻭﺳﻨﻘﻒ ﻋﻠﻰ ﺗﻔﺴﲑ ﻣﻀﺎﺽٍ ﰲ
ﺁﺑﺎﺀ ﺍﻟﻘﺒﺎﺋﻞ ﺇﻥ ﺷﺎﺀ ﺍﷲ.
ﻋﺎﺗﻜﺔﹸ ﺑﻨﺖ ﻋﺪﻭﺍﻥ .ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑﻩ .ﻭﻋﺪﻭﺍﻥ ﳚﻲﺀ ﰲ ﺃﲰﺎﺀ ﺍﻟﻘﺒﺎﺋﻞ.
ﺑﺮ ﹸﺓ ﺑﻨﺖ ﻣﺮ ،ﺃﺧﺖ ﲤﻴﻢ ﺑﻦ ﻣﺮ .ﻭﺑﺮﺓﹸ :ﺗﺄﻧﻴﺚ ﺭﺟﻞٍ ﺑﺮ ﻭﺍﻣﺮﺃﺓ ﺑﺮﺓ.
ﻫِﻨﺪ ﺑﻨﺖ ﻗﻴﺲٍ ﺑﻦ ﻋﻴﻼ ﻥﹶ ،ﻭﺳﺘﺮﻯ ﺗﻔﺴﲑ ﻗﹶﻴﺲٍ ﰲ ﺃﲰﺎﺀ ﺍﻟﻘﺒﺎﺋﻞ ﺇﻥ ﺷﺎﺀ ﺍﷲ.
ﻟﻴﻠﻰ ﺑﻨﺖ ﺣﻠﹾﻮﺍﻥ ﺑﻦ ﻋِﻤﺮﺍﻥ ﺑﻦ ﺍﳊﺎﻑِ ﺑﻦ ﻗﹸﻀﺎﻋﺔ ،ﻭﻟﹶﻘﺒﻬﺎ ﺧِﻨﺪِﻑ .ﻭﺍﳋﹶﻨﺪﻓﺔ :ﺍﳌﺸﻲ ﰲ ﺳﺮﻋﺔ ،ﻭﺫﻟﻚ ﺃﻥﱠ
ﺯﻭﺟﻬﺎ ﻗﺎﻝ :ﻋﻼﹶﻡ ﺗﺨﻨ ﺪِﻓﲔ ﻭﻗﺪ ﺭﺩﺕ ﺍﻹﺑﻞ؟!
ﻋﻄﹾﻮﻯ ﺑﻨﺖ ﺇﻳﺎﺩٍ ،ﻣﻦ ﲪﲑ .ﻭﺍﺷﺘﻘﺎﻕ ﻋﻄﹾﻮﻱ ﻣﻦ ﻗﻮﳍﻢ :ﻋﻄﹶﻮﺕ ﺍﻟﺸﻲﺀ ،ﺇﺫﺍ ﻣﺪﺩﺕ ﻳﺪﻙ ﻟﺘﺄﺧﺬﻩ ،ﻓﺄﻧﺎ
ﻋﺎﻁٍ ﻭﺍﻟﺸﻲﺀ ﻣﻌﻄﹸﻮ .ﻭﻳﻘﺎﻝ ﺇﻥﱠ ﺃﻡ ﺇﻟﻴﺎﺱ :ﺍﳊﹶﻨﻔﺎﺀ ﺑﻨﺖ ﺇﻳﺎﺩ ﺑﻦ ﻣﻌﺪ.
ﺳﻮﺩﺓ ﺑﻨﺖ ﻋﻚ ﺑﻦ ﻋﺪﻧﺎﻥ .ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑ ﺳﻮﺩﺓ .ﻭﻳﻘﺎﻝ :ﺑﻞ ﺃﻡ ﻣﻀﺮ ﺷﻘﻴﻘﺔﹸ ﺑﻨﺖ ﻋﻚ .ﻭﺳﺘﺮﻯ ﻋﻜﹼﺎﹶ ﰲ
ﻗﺒﺎﺋﻞ ﺍﻟﻌﺮﺏ .ﻭﺍﺷﺘﻘﺎﻕ ﺷﻘﻴﻘﺔ ﻣﻦ ﺷﻴﺌﲔ :ﺇﻣﺎ ﻣﻦ ﺷﻘﻴﻘﺔ ﺍﻟﻜﹶﺘﺎﻥ ،ﻭﻫﻲ ﺍﻟﺴﺒِﻴﺒﺔ .ﻭﺇﻣﺎ ﻣﻦ ﻗﻮﳍﻢ :ﺃﺧﻲ
ﺴﻦ ﺇﺫﺍ ﰎﱠ
ﻭﺷﻘﻴﻘﻲ ،ﻛﺄﻧﻪ ﺗﺄﻧﻴﺚ ﺷﻘﻴﻖ .ﻭﺫﻛﺮ ﻗﻮﻡ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻧﻬﻢ ﲰﻮﺍ ﺷﻘﻴﻘﺎﹰ ﻣﺸﺘﻖ ﻣﻦ ﺍﻟﺜﱠﻮﺭ ﺍﻟﻔﹶﱵ ﺍﻟ
ﺷﺒﺎﺑﻪ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻭﺇﻨﱠﻙ ﻋِﺠﻝٌ ﻓﻲ ﺍﻟﻤﻭﺍﻁﻥ ﺃﺒﻠﹶ ﻕﹸ ﺃﺒﻭﻙ ﺸﹶﻘِﻴﻕﹲ ﺫﻭ ﺼﻴﺎﺼِﻲ ﻤﺩﺭ ﺏ
ﺍﻟﺼﻴﺼﻴﺔ :ﺍﻟﻘﺮﻥ.
ﺗِﻴﻤﺔﹸ ﺑﻨﺖ ﻳﺸﺠﺐ ﺑﻦ ﻳﻌﺮﺏ ﺑﻦ ﻗﹶﺤﻄﺎﻥ ،ﻭﺳﺘﺮﻯ ﺍﺷﺘﻘﺎﻕ ﺗِﻴ ﻤﺔ ﻭﻫﺬﻩ ﺍﻷﲰﺎﺀ ﰲ ﺃﲰﺎﺀ ﺍﻟﻘﺒﺎﺋﻞ ﺇﻥ ﺷﺎﺀ ﺍﷲ.
ﺑﻠﻬﺎﺀُ ﺑﻨﺖ ﻳﻌﺮﺏ ﺑﻦ ﻗﺤﻄﺎﻥ .ﻭﺑﻠﻬﺎﺀ :ﺗﺄﻧﻴﺚ ﺃﺑﻠﹶﻪ .ﻭﺍﻟﺒﻠﹼﻪ :ﺍﺳﺘﺮﺧﺎﺀٌ ﰲ ﺍﳉﺴﻢ ﻭﺿﻌﻒ.
ﻭﻣﺎ ﺑﻌﺪ ﻫﺬﺍ ﻓﻬﻲ ﺃﲰﺎﺀٌ ﺳﺮﻳﺎﻧﻴﺔ ،ﺯﻋﻢ ﺑﻌﺾ ﺍﻟﻨﺴﺎﺑﲔ ﺃﻥﱠ ﻋﺪﻧﺎﻥ ﺑﻦ ﺃﹶﺩﺩ ﺑﻦ ﻳﺎﻣِﲔ ﺑﻦ ﺣﻤﻴﻞٍ ﺑﻦ ﻣِﻨﺤﺎﻥ ﺑﻦ
ﻻﻓﺖ ﺑﻦ ﺻﺎﺑﻮﺡ ﺑﻦ ﺍﻟﻌﻮﺍﻡ ﺑﻦ ﻧﺎﺑﺖ ﺑﻦ ﻗﹶﻴﺬﹶﺭ ﺍﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ.
ﻭﻗﺎﻝ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻨﺴﺐ :ﻋﺪﻧﺎﻥ ﺑﻦ ﻧﺎﺣِﻴﻢ ﺑﻦ ﺃﻳﻮﺏ ﺑﻦ ﻗﹶﻴﺬﹶﺭ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ.
ﻭﺑﻪ ﻛﺎﻥ ﻳﻜﲎ .ﻭﺍﺷﺘﻘﺎﻕ ﺍﳊﺎﺭﺙ ﻣﻦ ﺃﺣﺪ ﺷﻴﺌﲔ :ﺇﻣﺎ ﻣﻦ ﻗﻮﳍﻢ :ﺣﺮﺙ ﺍﻷﺭﺽ ﳛﺮﺛﻬﺎ ﺣﺮﺛﺎﹰ ،ﺇِﺫﺍ ﺃﺻﻠﺤﻬﺎ
ﻟﻠﺰﺭﻉ .ﺃﻭ ﻳﻜﻮﻥ ﻣﻦ ﻗﻮﳍﻢ :ﺣﺮﺙﹶ ﻟﺪﻧﻴﺎﻩ ،ﺇﺫﺍ ﻛﹶﺴﺐ ﳍﺎ .ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞﹼ" :ﻡ ْ،ﻛﺎﻥﹶ ﻳﺮِﻳﺪ ﺣﺮﺙﹶ
ﺍﻵﺧِﺮﺓ ﻧﺰِﺩ ﻟﹶﻪ ﰲ ﺣﺮﺛِﻪِ" ﺍﻵﻳﺔ ،ﺃﻱ ﻳ ﻜﺘﺴﺐ ﻵﺧﺮﺗﻪ ،ﻭﻳﻘﺎﻝ :ﺃﺣﺮﺙﹶ ﺍﻟﺮﺟﻞﹸ ﻧﺎﻗﹶﺘﻪ ﺇﺣﺮﺍﺛﺎﹰ ،ﺇﺫﺍ ﻫﺰﳍﺎ ﺑﺎﻟﺴﲑ
ﻭﺍﻟﺘﻌﺐ ،ﻭﺍﳌِﺤﺮﺍﺙﹸ :ﺧﺸﺒﺔ ﲢﺮﻙ ﺎ ﺍﻟﻨﺎﺭ ﺃﹶﻭ ﺍﻟﺘﻨﻮﺭ ،ﻭﺍﳉﻤﻊ ﳏﺎﺭﺙ .ﻭﺍﳊﹶﺮﺙ :ﺍﻟﺰﺭﻉ ﺑﻌﻴﻨﻪ ،ﻭﺭﲟﺎ ﲰﻲ
ﺍﻹﺻﻼﺡ ﻟﻠﺰﺭﻉ ﺣﺮﺛﺎﹰ؛ ﻭﺍﻷﻭﻝ ﺃﻋﻠﻰ ،ﻷﻥ ﰲ ﺍﻟﺘﱰﻳﻞ" :ﻭﻳﺜﻬﻠِﻚ ﺍﻟﹾﺤﺮﺙﹶ ﻭﺍﻟﻨﺴﻞﹶ" .ﻭﻗﺪ ﲰﺖ ﺍﻟﻌﺮﺏ
ﺣﺎﺭﺛﺎﹰ ،ﻭ ﻫﻮ ﺃﹶﺑﻮ ﻗﺒﻴﻠﺔ ﻣﻦ ﺍﻟﻌﺮﺏ ﻋﻈﻴﻤﺔ ،ﻭﺣﺎﺭﺛﹶﺔ ،ﻭﻫﻮ ﺃﺑﻮ ﺑﻄﻦٍ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ،ﻭﺣﺮﻳﺜﺎﹰ ﻭﻣﺤﺮﺛﺎ.
ﺍﻟﻌﺒﺎﺱ
ﻭﺍﻟﻌﺒﺎﺱ :ﻓﹶﻌﺎﻝ ﻣﻦ ﺍﻟﻌﺒﻮﺱ ،ﻭﺍﻟﻌﺒﻮﺱ :ﺿﺪ ﺍﻟﺒِﺸﺮ .ﻋﺒﺲ ﺍﻟﺮﺟﻞ ﻳﻌﺒِﺲ ﻋﺒﻮﺳﺎﹰ ﻭﻋﺒﺴﺎ .ﻭﰲ ﺍﻟﺘﱰﻳﻞ" :ﻋﺒﺲ
ﻭﺑﺴﺮ" .ﻭﺑﻨﻮ ﻋﺒﺲٍ :ﺣﻲ ﻣﻦ ﺍﻟﻌﺮﺏ :ﻭﺍﻟﻌﺒﺲ :ﻧﺒﺖ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺴﻤﻰ ﺍﻟﺴﻴﺴﻨﺒﺮ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ .ﻭﺍﻟﺘﻌﺒﺲ،
ﺑﻔﺘﺢ ﺍﻟﺒﺎﺀ :ﻣﺎ ﻟﺼِﻖ ﻣﻦ ﺧﻄﹾﺮ ﺍﻟﻔﺤﻞ ﻣﻦ ﺍﻹﺑﻞ ﺑﺬﻧﺒﻪ ﻓﻴﺒﺲِ ﻋﻠﻰ ﻓﺨِﺬﹶﻳﻪ ﻭﻫ ﻠﹾﺐ ﺫﻧﺒِﻪ .ﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ:
ﻤِﻥ ﻋﺒﺱ ﺍﻟﺼﻴﻑِ ﻗﹸﺭﻭﻥ ﺍﻹِﻴ ﻝِ ﻜﺄﻥ ﻓﻲ ﺃﺫﻨﺎﺒﻬﻥ ﺍﻟﺸﱡﻭﻝِ
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻟﻬﺎ ﻤﺴﻙ ﻤﻥ ﻏﹶﻴﺭ ﻋﺎﺝٍ ﻭﻻ ﺫﹶﻴ ﻝِ ﺘﹶﺭﻯ ﺍﻟﻌﺒﺱ ﺍﻟﺤﻭﻟﻲ ﺠﻭﻨﺎﹰ ﺒﻜﹸﻭﻋﻬﺎ
ﻭﻗﺪ ﲰﺖ ﺍﻟﻌﺮﺏ ﻋﺒﺎﺳﺎﹰ ﻭﻋﺎﺑﺴﺎﹰ.
ﻭﺃﹶﺧﻮ ﺍﻟﻌﺒﺎﺱ ﻷﺑﻴﻪ ﻭﺃﻣﻪ ﺿِﺮﺍﺭ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﹼﻠﺐ .ﻭﺿِﺮﺍﺭ :ﻣﺼﺪﺭ ﺿﺎﺭﺭﺗﻪ ﻣﻀﺎﺭﺓﹰ ﻭﺿِﺮﺍﺭﺍ .ﻭﺍﻟﻀﺮ :ﺿﺪ
ﺍﻟﻨﻔﻊ .ﻭﺍﻟﻀﺮ :ﺍﳍﹸﺰﺍﻝ .ﻭﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ :ﻻ ﻳﻀﺮﻙ ﻫﺬﺍ ﺍﳌﺮ ﺿﺮﺍﹰ ،ﻭﻻ ﻳ ﻀِﺮﻙ ﺿﻴﺮﺍﹰ .ﻭﺍﻟﻀﺮﻭﺭﺓ ﻭﺍﻟﻀﺎﺭﻭﺭﺓ
ﻭﺍﺣﺪﺓ ﻭﻫﻮ ﺍﻻﺿﻄﺮﺍﺭ ﺇﱃ ﺍﻟﺸﻲﺀ .ﻭﰲ ﺍﳊﺪﻳﺚ" :ﻳﻜﻔﻲ ﻣﻦ ﺍﻟﻀﺮﻭﺭﺓ -ﺃﻭ ﺍﻟﻀﺎﺭﻭﺭﺓ -ﺻﺒﻮﺡ ﺃﹶﻭ
ﻏﹶﺒﻮﻕ" ﻳﻌﲏ ﺍﳌﹾﻴﺘﺔﹶ ﺇﺫﺍ ﺃﹶﺻﺎﺎ ﻭﻫﻮ ﻣﻀﻄﺮ ﺇﻟﻴﻬﺎ .ﻭﺍﳌﻀﻄﹶﺮ ﰲ ﻭﺯﻥ ﻣﻔﺘﻌﻞ ،ﻛﺄﻥﱠ ﺃﹶﺻﻠﹶﻪ ﻣﻀﺘﺮﺭ ،ﻓﻘﻠﺒﻮﺍ ﺍﻟﺘﺎﺀ
ﻃﺎﺀَ ﻭﺃﺩﻏﻤﻮﻫﺎ ﰲ ﺍﻟﻀﺎﺩ ،ﻓﺼﺎﺭﺕ ﻃﺎﺀُ ﺛﻘﻴﻠﺔ ،ﻭﺃﺩﻏﻤﻮﺍ ﺍﻟﺮﺍﺀ ﰲ ﺍﻟﺮﺍﺀ ،ﻭﻛﺬﻟﻚ ﻳﻔﻌﻠﻮﻥ ،ﻓﻀﺎﺭ ﻣﻀﻄﹶﺮﺍﹰ.
ﻭﺍﻟﻀﺮﻳﺮ :ﻓﻌﻴﻞ ﰲ ﻣﻌﲎ ﻣﻔﻌﻮﻝ .ﻭﺿﺮِﻳﺮﺍﹰ ﺍﻟﻮﺍﺩﻱ :ﺟﻨﺒﺎﻩ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻴﺭﻤِﻲ ﺍﻟﻀﺭﻴﺭ ﺒﺨﹸﺸﹾﺏ ﺍﻷَﻴﻙ ﻭﺍﻟﻀﺎﻝِ ﻓﻤﺎ ﺨﻠﻴﺞ ﻤﻥ ﺍﻟﻤﺭﻭﺕ ﺫﻭ ﺤﺩ ﺏٍ
ﻭﺍﺷﺘﻘﺎﻕ ﲪﺰﺓ ﻣﻦ ﻗﻮﳍﻢ :ﻗﻠﺐ ﺣﻤِﻴﺰ ،ﺃﻱ ﺫﻛﻲ ﻣﻠﺘﻬِﺐ ،ﻭﻳﻘﺎﻝ ﺣﻤﺰ ﻓﺎﻩ ﺍﳋﹶﻞﱡ ،ﺇﺫﺍ ﻗﺒ ﻀﻪ .ﻭﻳﻘﺎﻝ :ﺣ ﻤﺰﱐ
ﻫﺬﺍ ﺍﻷﻣﺮ ،ﺇﺫﺍ ﻭﺟﺪﺕ ﻟﻪ ﻟﻮﻋﺔﹰ ﰲ ﻗﻠﺒﻚ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻭﻓﻲ ﺍﻟﻘﹶﻠﹾﺏ ﺤﺯﺍﺯ ﻤﻥ ﺍﻟﻭﺠﺩِ ﺤﺎﻤﺯ
ﻭﺭﺟﻞﹲ ﺣﻤِﻴﺰ ﺍﻟﻔﹸﺆﺍﺩ ،ﺇﺫﺍ ﻛﺎﻥ ﺫﻛﻴﻪ.
ﺍﻟﻤﻘﻭﻡ .
ﺍﳌﹸﻘﹶﻮﻡ :ﻣﻔﹶﻌﻞﹸ ﻣﻦ ﻗﻮﳍﻢ :ﻗﻮﻣﺖ ﺍﻟﺸﻲﺀ ،ﺇﺫﺍ ﺳﻮﻳﺘﻪ ﺑﻌﺪ ﺍﻋﻮﺟﺎﺟِﻪ ،ﺃﹶﻗﻮﻣﻪ ﺗﻘﻮﳝﺎﹰ .ﻭﻣﻨﻪ ﺗﻘﻮﱘ ﺍﻟﺮﻣﺢ .ﻭﺭﺟﻞﹲ
ﺣﺴﻦ ﺍﻟﻘﹸﻮﻣﺔ ﻭﺍﻟﻘﺎﻣﺔ ﻭﺍﻟﻘﹸﻮﻣﻴﺔ .ﻭﺍﻟﻘﹶﻮﻡ ،ﻳﻜﻮﻧﻮﻥ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ .ﻭﻗﺎﻝ ﻗﻮﻡ :ﻻ ﻳﻜﻮﻥ ﺇﻻﱠ ﻣﻦ ﺍﻟﺮﺟﺎﻝ.
ﻭﺍﺣﺘﺠﻮﺍ ﺑﺒﻴﺖ ﺯﻫﲑ:
ﺃَﻗﻭﻡ ﺁﻝُ ﺤِﺼﻥٍ ﺃﻡ ﻨِﺴﺎ ﺀ ﻭﻤﺎ ﺃَﺩﺭِﻱ ﻭﺴﻭﻑﹶ ﺃُﺨﺎﻝُ ﺃﺩﺭِﻱ
ﻭﻗﺎﻝ ﻗﻮﻡ :ﺑﻞ ﻗﻮﻝﹸ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺃﹶﻭﻟﹶﻰ ﺑﺎﻻﺗﺒﺎﻉ ،ﻷﻧﻪ ﻗﺎﻝ ﺟﻞﹼ ﺛﻨﺎﺅﻩ" :ﻗﻮﻡ ﻧﻮﺡ" ،ﻭ"ﻗﻮﻡ ﻋﺎﺩ" ﻭ"ﻗﻮﻡ
ﺛﹶﻤﻮﺩ" ،ﻓﻘﺪ ﺧﻮﻃﺐ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ .ﻭﻳﺠﻤﻊ ﻗﻮﻡ ﺃﻗﻮﺍﻣﺎﹰ ،ﻭﳚﻤﻊ ﺃﻗﻮﺍﻡ ﺃﻗﺎﻭﻡ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻱِ ﺤﻴﺙﹸ ﻜﺎﻥ ﻤﻥ ﺍﻷَﻗﺎﻭِﻡ ﻤﻥ ﻤﺒﻠِﻎﹲ ﻋﻤﺭﻭ ﺒﻥ ﻷْ
ﻭﻳﻘﺎﻝ :ﺣﻔﹶﺮ ﻗﹸﻮﻣﺔﹸ ﰲ ﺍﻷﺭﺽ ،ﻣﺜﻞ ﻗﺎﻣﺔٍ ﺳﻮﺍﺀً ،ﻭﻣﺜﻞﹲ ﳍﻢ" :ﺃﺩﺭِﻛﻲ ﺍﻟﻘﹸﻮﳝﺔ ،ﻻ ﻳﺼِﺒﻬﺎ ﺍﳍﹸﻮﻳﻤﺔ ،ﻳﻀﺮِﺑﻮﻥ
ﺫﻟﻚ ﻟﻠﺮﺟﻞ ﺇﺫﺍ ﺧﺎﻓﻮﺍ ﻋﻠﻴﻪ ﻫﻼﻛﺎﹰ ﻓﹶﺤﺜﱡﻮﺍ ﻋﻠﻰ ﺣِﻔﻈﻪ ،ﻭﺃﹶﻝ ﺫﻟﻚ ﻣﻦ ﺍﻟﺼﱯ ﻳﺪِﺏ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ
ﻓﻴﺨﺎﻑ ﻋﻠﻴﻪ ﺃﺣﻨﺎﺵ ﺍﻷﺭﺽ ،ﻓﻴﻀﺮﺏ ﺫﺍ ﺍﳌﺜﻞﹸ ﻟﺬﻟﻚ.
ﻭﺍﺷﺘﻘﺎﻕ ﻣﺼﻌﺐٍ ﻣﻦ ﺍﻟﻔﺤﻞ ﻣﻦ ﺍﻹﺑﻞ ﻳﺘﺮﻙ ﻟﻠﻀﺮﺍﺏ ﻭﻻ ﻳﺴﺘﻌﻤﻞ ،ﻓﻴﻘﻮﻟﻮﻥ :ﻓﺤﻞﹲ ﻣﺼﻌﺐ ﻭﺻﻌﺐ.
ﻭﺍﻟﺼﻌﺐ :ﺿﺪ ﺍﻟﺴﻬﻞ .ﻭﻗﺪ ﲰﺖ ﺍﻟﻌﺮﺏ ﺻﻌﺒﺎﹰ ﻭﻣﺼﻌﺒﺎﹰ .ﻭﻟﻘﺐ ﻣﺼﻌﺐٍ ﺟﺤﻞﹲ .ﻭﺍﳉﹶﺤﻞ :ﺍﻟﺰﻕ ﺍﻟﻌﻈِﻴﻢ،
ﻭﺍﳉﹶﺤﻞ ﻃﺎﺋﺮ ﺷﺒﻴﻪ ﺑﺎﳉﺮﺍﺩﺓ ،ﻭﻳﻘﺎﻝ :ﺻﺮﻋﻪ ﻓﹶﺠﺤﻠﹶﻪ ﻭﺟﺤﺪ ﻟﻪ ،ﺇﺫﺍ ﺃﻟﻘﺎﻩ ﺇﱃ ﺍﻷﺭﺽ ﻭﲨﻊ ﺟﺤﻞٍ ﺟِﺤﻼ ﻥﹸ.
ﻭﻫﻮ ﺃﺑﻮ ﳍﺐ ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑ ﻋﺒﺪٍ .ﻭﺍﻟﻌﺰﻯ :ﺻﻨﻢ ﻣﻦ ﺃﺻﻨﺎﻣﻬﻢ .ﻭﻗﺪ ﺫﻛﺮﻩ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﰲ ﺍﻟﺘﱰﻳﻞ.
ﻭ ﻋﺰﻯ :ﻓﻌﻠﻰ ،ﻭﻫﻮ ﺗﺄﻧﻴﺚ ﺃﻋﺰ .ﺍﻷﻋﺰ :ﺿﺪ ﺍﻷﺫﹶﻝﹼ ﻭﺍﺷﺘﻘﺎﻗﻪ ﻛﻠﹼﻪ ﻣﻦ ﺍﻟﻌِﺰ ﻭﺍﻟﻌﺰﺓ ﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ .ﻭﺍﺻﻞ
ﺍﻟﻌِﺰﺓ ﺍﻟﺼﻼﺑﺔ ﻭﺍﻟﺸﺪﺓ .ﻭﻣﻨﻪ ﻗﻴﻞ :ﺗﻌﺰﺯ ﳊﻢ ﺍﻟﻔﺮﺱ ،ﺇﺫﺍ ﻏﻠﹸﻆﹶ ﻭﺍﺷﺘﺪ .ﻭﻣﻨﻪ ﺍﺷﺘﻘﺎﻕ ﺍﻟﻌﺰﺍﺯِ ﻣﻦ ﺍﻷﺭﺽ ،ﻭﻫﻮ
ﺍﻟﺼﻠﺐ .ﻳﻘﺎﻝ :ﺣﻔﹶﺮ ﺣﺘﻰ ﺑﻠﻎ ﺍﻟﻌﺰﺍﺯ .ﻗﺎﻝ ﺍﻷﻋﺸﻰ:
ﻻ ﺘﺤﺩﻭﺍ ﻓﻲ ﺨِﻴﻔﻨﺎ ﻤﺠﺎﺯﺍ ﻴﺎ ﻗﻭﻤﻨﺎ ﺇﻥ ﺘﺒ ﻠﹸﻐﻭﺍ ﺍﻟﻌﺯﺍﺯﺍ
ﻭﺍﻟﻌِﺰ ﻣﻌﺮﻭﻑ ،ﻣﻦ ﻗﻮﳍﻢ :ﻋﺰ ﻳﻌِﺰ ﻋِﺰﺍﹰ .ﻭﺍﻟﻌﺰ :ﺍﻟﻘﹶﻬﺮ .ﻳﻘﺎﻝ :ﻋﺰﻩ ﻳﻌﺰﻩ ﻋﺰﺍﹰ ،ﺇﺫﺍ ﻗﹶ ﻬﺮﻩ ،ﻭﻣﻨﻪ ﺍﳌﺜﻞ" :ﻣﻦ ﻋﺰ
ﺑﺰ "ﺃﻱ ﻣﻦ ﻗﹶﻬﺮ ﻏﹶﺼﺐ .ﻭﺍﻟﻌﺰِﻳﺰ :ﻟﻘﺐ ﻟﻔﺮﻋﻮﻥ ﻳﻮﺳﻒ ،ﻭﻛﺎﻥ ﻳﻜﲎ ﺃﺑﺎ ﻋﺘﺒﺔﹶ ﻭﺃﺑﺎ ﳍﺐٍ .ﻭﺯﻋﻢ ﻗﻮﻡ ﺃﻧﻪ
ﻛﹸﻨِﻲ ﺃﺑﺎ ﳍﺐٍ ﳉﻤﺎﻟﻪ .ﻭﻗﺎﻝ ﻗﻮﻡ ﰲ ﺫﻟﻚ ﺷﻴﺌﺎﹰ ﻻ ﺃﺣﺐ ﺃﻥ ﺃﺗﻜﻠﹼﻢ ﺑﻪ.
ﻭﺍﺷﺘﻘﺎﻕ ﺍﻟﻐﻴﺪﺍﻕ ﻣﻦ ﻗﻮﳍﻢ :ﺿﺐ ﻏﹶﻴﺪﺍﻕ ،ﺇﺫﺍ ﰎﱠ ﺷﺒﺎﺑﻪ ﻭﺳِﻨﻪ .ﻭﺍﻟﻐﺪﻕ :ﺍﳌﺎﺀ ﺍﻟﻜﺜﲑ .ﻭﰲ ﺍﻟﺘﱰﻳﻞ" :ﻣﺎﺀً
ﻏﹶﺪﻗﹶﺎ" ﺃﻱ ﻛﺜﲑﺍﹰ .ﻭﲝﺮ ﻣﻐﺪِﻕ ﻣﻦ ﺫﻟﻚ.
ﻛﺎﻥ ﻣﻦ ﻓﹸﺮﺳﺎﻢ ﻭﺷﻌﺮﺍﺋﻬﻢ .ﻭﺍﺷﺘﻘﺎﻕ ﺍﻟﺰﺑﲑ ﻣﻦ ﺍﻟﺰﺑﺮ ،ﻭﺃﺻﻞ ﺍﻟﺰﺑﺮ ﻃﹶﻲ ﺍﻟﺒﺌﺮ ﺑﺎﳊﺠﺎﺭﺓ .ﺯﺑﺮﺕ ﺍﻟﺒﺌﺮ
ﺃﺯﺑﺮﻫﺎ ﺯﺑﺮﺍﹰ .ﺇﺫﺍ ﻃﻮﻳﺘﻬﺎ ﺑﺎﳊﺠﺎﺭﺓ .ﰒﱠ ﻛﺜﹸﺮ ﺫﻟﻚ ﺣﱴ ﻗﻴﻞ ﻟﻠﺮﺟﻞ ﺍﻟﻌﺎﻗﻞ :ﺫﹸﻭ ﺯﺑﺮٍ ،ﺃﻱ ﻛﺄ ﻥﱠ ﺍﻟﻌﻘﻞﹶ ﻗﺪ ﺷﺪﺩﻩ
ﻭﻗﻮﺍﻩ .ﻭﰲ ﺍﳊﺪﻳﺚ" :ﻭﺍﻟﻔﻘﲑ ﺍﻟﺬﻱ ﻻ ﺯﺑﺮ ﻟﻪ" ،ﺃﻱ ﻟﻴﺲ ﻟﻪ ﺷﻲﺀ ﻳﻌﺘﻤِﺪ ﻋﻠﻴﻪ .ﻭﺯﺑﺮﺕ ﺍﻟﻜِﺘﺎﺏ ﺃﺯﺑﺮﻩ ﺯﺑﺮﺍﹰ.
ﻭﻛﺬﻟﻚ ﺫﹶﺑﺮﺗﻪ ﺃﺫﺑﺮﻩ ﺫﹶﺑﺮﺍﹰ ،ﻟﻐﺔ ﳝﺎﻧِﻴﺔ .ﻭﻗﺎﻝ ﻗﻮﻡ :ﺯﺑﺮﺗﻪ ﻛﺘﺒﺘﻪ .ﻭﺫﺑﺮﺗﻪ :ﻗﺮﺃﺗﻪ .ﻭﺍﻷﻭﻝ ﺃﻋﻠﻰ .ﻗﺎﻝ ﺍﳍﺬﱄﱡ ﺃﺑﻮ
ﺫﹸﺅﻳﺐ:
ﻭﺍﲰﻪ ﻋﺘِﻴﻖ ﺑﻦ ﻋﺜﻤﺎﻥ -ﻭﻫﻮ ﺃﺑﻮ ﻗﹸﺤﺎﻓﺔﹶ -ﺑﻦِ ﻋﺎﻣﺮٍ ﺑﻦ ﻛﻌﺐ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﺗﻴﻢ ﺑﻦ ﻣﺮﺓ ﺑﻦ ﻛﻌﺐ ﺑﻦ ﻟﺆﻱ
ﺍﺑﻦ ﻏﺎﻟﺐ .ﻭﻗﻞ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻠﱡﻐﺔ :ﺍﲰﻪ ﻋﺒﺪ ﺍﷲ .ﻭﺇﻧﻤﺎ ﲰﻲ ﻋﺘﻴﻘﺎﹰ ﳉﻤﺎﻟﻪ .ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻷﻧﺼﺎﺭ ﻳﻮﻡ
ﺍﻟﺴﻘﻴﻔﺔ:
ﻋﺘﻴ ﻕﹶ ﺒﻥ ﻋﺜﻤﺎﻥِ ﺤﻼﻝٌ ﺃﺒﺎ ﺒﻜﺭِ ﻓﻘﻠﺘﻡ ﺤﺭﺍﻡ ﻨﹶﺼﺏ ﺴﻌ ﺩٍ ﻭﻨﹶﺼﺒﻜﻡ
ﺒﻬﺎ ﻭﻋﻠﻲ ﻜﺎﻥ ﺃﺨﻠﹶ ﻕﹶ ﺒﺎﻷﻤﺭِ ﻭﺃﻫﻝٌ ﺃﺒﻭ ﺒﻜﺭ ﻟﻬﺎ ﺨﻴﺭ ﻗﺎﺌِﻡ
ﻭﺍﺷﺘﻘﺎﻕ ﺑﻜﺮ ﻣﻦ ﺍﻟﺒﻜﹾﺮ ،ﻭﻫﻮ ﺍﻟﻔﹶﺘِﻲ ﻣﻦ ﺍﻹﺑﻞِ .ﻭﺍﳉﻤﻊ ﺑِﻜﺎﺭﺓ ﻭﺃﺑﻜﹸﺮ ﰲ ﺃﺩﱏ ﺍﻟﻌﺪﺩ .ﻭﻳﻘﺎﻝ :ﺑﻜﹶﺮﺕ ﺃﺑﻜﹸﺮ
ﺑﻜﹸﻮﺭﺍﹰ ،ﻭﺑﻜﱠﺮﺕ ﺗﺒﻜﲑﺍﹰ .ﻭﻛﻞﱡ ﺷﻲﺀٍ ﺗﻌﺠﻞ ﻓﻬﻮ ﺑﺎﻛﺮ ،ﻭﺑﻪ ﲰﻴﺖ ﺍﻟﺒﺎﻛﻮﺭﺓ ﻣﻦ ﺍﻟﻨﺨﻞ .ﻭﻳﻘﺎﻝ :ﺭﺟﻞﹲ ﺑﺎﻛﺮ
ﻭ ﻣﺒﻜﺮ ،ﻣِﻦ ﺑﻜﹶﺮ ﻭﺃﺑﻜﹶﺮ.
ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻓﺎﻟﻘﻠﺏ ﻻ ﻻﻩٍ ﻭﻻ ﺼﺎﺒﺭ ﻴﺎ ﻋﻤﺭﻭ ﺠِﻴﺭﺍﻨﻜﻡ ﺒﺎﻜﺭ
ﻭﻗﺎﻝ ﺁﺧﺮ:
ﻭﻋﻤﺭ ﺒﻥ ﺍﻟﺨﻁﺎﺏ ﺒﻥ ﻨﻔﻴﻝ ﺒﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻯ ﺒﻥ ﺭﻴﺎﺡ ﺒﻥ ﺒﻌﺩ ﺍﷲ ﺒﻥ ﻗﺭﻁ ﺒﻥ ﺭﺯﺍﺡ ﺒﻥ ﻋﺩﻱ ﺒﻥ
ﻜﻌﺏ
ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑ ﻋﻤﺮ ﻭﺍﺷﺘﻘﺎﻗﻪ .ﻭﻋﺪِﻱ ﺍﺷﺘﻘﺎﻗﻪ ﻣﻦ ﺍﻟﺮﺟﺎﻟﺔ ﺍﻟﺬﻳﻦ ﻳ ﻌﺪﻭﻥ ﺃﻣﺎﻡ ﺍﳉﹶﻴﺶِ ﺇﺫﺍ ﺣﻤﻠﹸﻮﺍ.
ﺑﻦ ﻛﻌﺐ ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑﻩ ،ﻭﺭِﺯﺡ ﻛﺄﻧﻪ ﲨﻊ ﺭﺯِﻳﺢ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﻗﺪ ﺃﺟﻬﺪﻩ ﺍﳍﺰﺍﻝ .ﺭﺯﺡ ﺍﻟﺒﻌﲑ ﻳﺮﺯﺡ ﻭﻳﺮﺯﺡ
ﺍﻷﻓﺘﺦ :ﺍﻟﺬﻱ ﺍﻧﻌﻄﻔﺖ ﺃﺻﺎﺑﻌﻪ ﻣﻦ ﺍﻟﺮﻣﻲ .ﻳﺮﻳﺪ ﺃﻧﻬﻢ ﻗﺒﻀﻮﺍ ﻋﻠﻰ ﻣﻘﺎﺑﺾ ﺍﻟﻘﺴﻲ ﻓﺎﻧﻔﺘﺨﺖ ﺃﺻﺎﺑﻌﻬﻢ
ﻭﺭﻓﻌﻮﺍ ﺃﳝﺎﻧﻬﻢ ﺑﺎﻟﺴﻴﻮﻑ ،ﻭﻫﻲ ﺭﻭﺡ .ﻭﻧﺒﻮ ﺭﻳﺎﺡٍ :ﺑﻄﻦ ﻣﻦ ﺑﲏ ﲤﻴﻢ .ﻭﺍﻟﺮﻭﺣﺎﺀُ :ﻣﻮﺿﻊ .ﻭﺍﳌﹶﺮﻭﺣﺔ :ﺍﳌﻜﺎﻥ
ﺍﻟﺬﻱ ﺗﻄِﻴﺐ ﻓﻴﻪ ﺍﻟﺮﻳﺢ ،ﺑﻔﺘﺢ ﺍﳌﻴﻢ .ﻭﺃﻧﺸﺪﻭﺍ:
ﺇﺫﺍ ﺘﻤﻁﱠﺕﹾ ﺒﻪ ﺃﻭ ﺸﺎﺭﺏ ﺜﹶﻤِ ﻝُ ﻜﺄﻥ ﺭﺍﻜﺒﻬﺎ ﻏﹸﺼﻥ ﺒﻤﺭﻭﺤ ﺔٍ
ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﺣﺎﰎ ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﺍﻷﺻﻤﻌﻲ ﻗﺎﻝ :ﺑﻴﻨﺎ ﻣﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﲪﻪ ﺍﷲ ﰲ ﺑﻌﺾِ ﺃﺳﻔﺎﺭﻩ ﻋﻠﻰ ﻧﺎﻗﺔٍ ﺻﻌﺒﺔ
ﻗﺪ ﺃﺗﻌﺒﺘﻪ ،ﺇﺫﹾ ﺟﺎﺀﻩ ﺭﺟﻞ ﺑﻨﺎﻗﺔٍ ﻗﺪ ﺭﻳﻀﺖ ﻭﺫﹸﻟﱢﻠﺖ ،ﻓﺮﻛِﺒﻬﺎ ﻓﻤﺸﺖ ﺑﻪ ﻣﺸﻴﺎﹰ ﺣﺴﻨﺎﹰ ،ﻓﺄﻧﺸﺪ ﻫﺬﺍ ﺍﻟﺒﻴﺖ:
ﺇﺫﺍ ﺍﺴﺘﻤﺭﺕ ﺒﻪ ﺃﻭ ﺸﺎﺭﺏ ﺜﻤ ﻝُ ﻜﺄﻥ ﺭﺍﻜﺒﻬﺎ ﻏﹸﺼﻥ ﺒﻤﺭﻭﺤ ﺔٍ
ﰒ ﻗﺎﻝ :ﺃﺳﺘﻐﻔﺮ ﺍﷲ! ﻗﺎﻝ ﺍﻷﺻﻤﻌﻲ :ﻓﻼ ﺃﺩﺭﻱ ﺃﲤﺜﱠﻞﹶ ﺑﻪ ﺃﻡ ﻗﺎﻟﻪ .ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻯ ﻗﺪ ﻣﺮ ﺫﻛﺮﻩ .ﺍﺑﻦ ﻧﻔﹶﻴﻞ ﻭﻫﻮ
ﺗﺼﻐﲑ ﻧﻔﹶﻞ ،ﻭﲨﻊ ﻧﻔﹶﻞٍ ﺃﻧﻔﺎﻝ؛ ﻭﻛﺬﻟﻚ ﻫﻮ ﰲ ﺍﻟﺘﱰﻳﻞ .ﻭﺍﻟﻨﻔﹶﻞ :ﻣﺎ ﻧﻔﱠﻠﻪ ﺍﷲُ ﻋﺰ ﻭﺟﻞ ﻣﻦ ﰲﺀ ﺍﳌﺸﺮﻛﲔ،
ﻭﻳﻘﺎﻝ :ﺑﺎﺭﺯ ﻓﻼﻥﹲ ﻓﻼﻧﺎﹰ ﻓﻘﺘﻠﻪ ﻓﻨﻔﻠﻪ ﺍﻹﻣﺎﻡ ﺳﻠﹶﻤﻪ ،ﻱ ﺃﻋﻄﺎﻩ ﺇﻳﺎﻩ ﻭﻧﻔﱠﻠﻪ ﺗﻨﻔﻴﻼﹰ .ﻭﺍﻟﻨﻔﹶﻞ :ﺿﺮﺏ ﻣﻦ ﺍﻟﻨﺒﺖ.
ﻭﺍﻟﻨﺎﻓﻠﺔ :ﻣﺎ ﺗﱪﻉ ﺑﻪ ﺍﻟﺮﺟﻞﹸ ﻣﻦ ﺻﻼﺓٍ ،ﺃﻭ ﺻﻮﻡٍ ﻏﲑِ ﻭﺍﺟﺐٍ ﻋﻠﻴﻪ .ﻭﻗﺎﻝ ﻗﻮﻡ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ :ﺍﻟﺼﺮﻑ
ﻋﺜﻤﺎﻥ ﺒﻥ ﻋﻔﺎﻥ ﺒﻥ ﺃﺒﻲ ﺍﻟﻌﺎﺹ ﺒﻥ ﺃﻤﻴ ﺔ ﺒﻥ ﻋﺒﺩ ﺸﻤﺱ ﺒﻥ ﻋﺒﺩ ﻤﻨﺎﻑ .
ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑ ﻋﺜﻤﺎﻥ .ﻭﻋﻔﱠﺎﻥ ﻣﺸﺘﻖ ﻣﻦ ﺃﺣﺪ ﺷﻴﺌﲔ :ﺇﻣﺎ ﻣﻦ ﻗﻮﳍﻢ :ﺭﺟﻞﹲ ﻋﻒ ﺑﻴﻦ ﺍﻟﻌﻔﹶﺎﻓﺔ ﻭﺍﻟﻌِﻔﹼﺔ،
ﻓﺎﻟﻨﻮﻥ ﻓﻴﻪ ﺯﺍﺋﺪﺓﹲ ﺇﻥﹾ ﻛﺎﻥﹶ ﻣِﻦ ﻫﺬﺍ .ﻭﺇﻥ ﻛﺎﻥ ﻓﹶﻌﻼ ﻥﹶ ﻣﻦ ﺍﻟﺸﻲﺀ ﺍﻟﻌﻔِﻦ ﻓﺎﻟﻨﻮﻥﹸ ﺃﺻﻠﻴﺔ .ﻭﻳﻘﺎﻝ ﺭﺟﻞﹲ ﻋﻒ ﰊ،
ﺍﻟﻌﻔﺎﻑ ،ﻭﻋﻔﻴﻒ ﺑﻴﻦ ﺍﻟﻌﻔﹶﺎﻓﺔ .ﻭﺍﻟﻌﻔﺎﻓﺔ ﺑﻀﻢ ﺍﻟﻌﲔ :ﻣﺎ ﺑﻘﻲ ﰲ ﺍﻟﻀﺮﻉ ﻣﻦ ﺍﻟﻠﱠﺒﻦ ﺑﻌﺪ ﺍﻹﺭﺿﺎﻉ .ﻗﺎﻝ
ﺍﻟﺸﺎﻋﺮ:
ﺠﻭﻩ ﺇﻻﹼ ﻋﻔﺎﻓﺔﹲ ﺃﻭ ﻓﹸﻭﻕﹸ ﻤﺎ ﺘﹶﻌﺎﺩﻯ ﻋﻨﻪ ﺍﻟ ﻨﱠﻬﺎﺭ ﻭﻤﺎ ﺘﹶ ﻊ
ﻭﺍﻟﺘﻌﻔﱡﻒ :ﺗﻔﻌﻞ ﻣﻦ ﺍﻟﻌﻔﺎﻑ .ﻭﺍﻟﺘﻌﻔﱡﻒ :ﺷﺮﺏ ﺍﻟﻌﻔﺎﻓﺔِ ﺃﻳﻀﺎﹰ .ﺍﺑﻦ ﺃﰊ ﺍﻟﻌﺎﺹ .ﻭﺍﻟﻌﺎﺹ ﺍﺷﺘﻘﺎﻗﹸﻪ ﻣﻦ ﻗﻮﳍﻢ:
ﻋﺼﻰ ﻋِﺼﻴﺎﻧﺎﹰ ﻭﻣﻌﺼِﻴﺔﹰ .ﺃﻭ ﻡِ ،ﻗﻮﳍﻢ :ﻓﹶﺼِﻴﻞﹲ ﻋﺎﺹٍ ،ﺇﺫﺍ ﻳﺘﺒﻊ ﺃﻣﻪ .ﻭﺍﻋﺘﺎﺻﺖ ﺍﻟﻨﺎﻗﺔﹲ ،ﺇﺫﺍ ﻧﻔﹶﺮﺕ ﻣﻦ ﺍﻟﻔﺤﻞ.
ﻭﻛﻞﱡ ﻣﺴﺘﺼﻌِﺐٍ ﻣﻌﺘﺎﺹ .ﻭﺍﳌﺼﺪﺭ ﺍﻻﻋﺘﻴﺎﺹ .ﻭﺍﻟﻌِﻴﺺ :ﺍﻟﺸﺠﺮ ﺍﳌﻠﺘﻒ ﻭﺍﻟﺪﻏﹶﻞ .ﻳﻘﺎﻝ :ﻓﻼﻥﹲ ﰲ ﻋِﻴﺺٍ
ﺃﺷِﺐٍ ،ﺇﺫﺍ ﻛﺎﻥ ﰲ ﻋِﺰﺓ ﻭﻣﻨﻌﺔٍ .ﻭﺍﻷﻋﻴﺎﺹ ﻣﻦ ﺑﲏ ﺃﻣﻴﺔ :ﺑﻨﻮ ﺍﻟﻌِﻴﺺ ،ﻭﺃﰊ ﺍﻟﻌﻴﺺ ،ﻭﺍﻟﻌﺎﺹ ،ﻭﺃﰊ ﺍﻟﻌﺎﺹ.
ﻭﺍﻷﻋﻮﺹ :ﻣﻮﺿِﻊ ﺃﹶﺻﻠﻪ ﻣﻦ ﺍﻟﻮﺍﻭ ،ﻭﻟﻴﺲ ﻣﻦ ﺍﻷﻭﻝ .ﻭﻳﻘﺎﻝ :ﻋﺼﻮﺕ ﺑﺎﻟﻌﺼﺎ ،ﺇﺫﺍ ﺿﺮﺑﺖ ﺎ ﻋﺼﻮﺍ.
ﻭﻋﺼﻴﺖ ﺑﺎﻟﺴﻴﻒ ،ﺇﺫﺍ ﺿﺮﺑﺖ ﺑﻪ ﻋﺼﻴﺎﹰ .ﻗﺎﻝ:
ﻨﹶﻌِﺼِﻲ ﺒﻜﻝﱢ ﺠﺭﺍﺯ ﺍﻟﺤﺩ ﻤﻔﺘﻭﻕِ
ﻭﻗﻮﻡ ﻣﻦ ﺃﻫﻞ ﺍﻟﻴﻤﻦ ﻳﺴﻤﻮﻥ ﺍﻟﻌﺼﺎ ﻋﺼﻮ ،ﻭﺃﹸﻣﻴﺔ :ﺗﺼﻐﲑ ﺃﹶﻣﺔ .ﻭﺍﻟﻨﺴﺐ ﺇﻟﻴﻪ ﺃﹸﻣﻮﻱ ﺑﻀﻢ ﺍﳍﻤﺰﺓ .ﻓﺄﻣﺎ ﻣﻦ
ﻗﺎﻝ :ﺃﹶﻣﻮﻱ ﻓﻘﺪ ﺃﺧﻄﺄ .ﻭﰲ ﺑﲏ ﻛِﻨﺎﻧﺔ ﺃﻭ ﰲ ﺑﲏ ﻧﺼﺮ ﺑﻦ ﻣﻌﺎﻭﻳﺔﹶ ﺑﻄﻦ ﻳﻘﺎﻝ ﳍﻢ ﺑﻨﻮ ﺃﹶﻣﺔﹶ ،ﻭﺍﻟﻨﺴﺐ ﺇﱃ ﺃﻭﻟﺌﻚ
ﺃﹶﻣﻮﻱ.
ﻭﻋﻠﻲ :ﺃﺑﻮ ﻫﻮﺫﹶﺓ ﺑﻦ ﻋﻠﻲ ﺍﳊﻨﻔﻲ ،ﻭﻳﻜﻨﻰ ﺃﺑﺎ ﻗﺪﺍﻣﺔ .ﻭﻛﺎﻥﹶ ﻛﻨﻴﺔﹸ ﻫﻮﺫﺓﹶ ﺍﳊﻨﻔﻲ ﺃﺑﺎ ﻋﻠﻲ ،ﻭﻧﻴﺔ ﻋﺎﻣﺮ ﺑﻦ
ﺍﻟﻄﻔﻴﻞ ﺃﺑﻮ ﻋﻠﻲ ،ﻭﻛﻨﻴﺔ ﻗﻴﺲ ﺑﻦ ﻋﺎﺻﻢ ﺃﺑﻮ ﻋﻠﻲ ﻭﻫﻢ ﻛﺜﲑ .ﻭﳝﻜﻦ ﺃﻥﹾ ﻳﻜﻮﻥ ﺍﺷﺘﻘﺎﻕ ﻋﻠﻲ ﻣﻦ ﺍﻟﻌﻠﻮ ،ﻣﻦ
ﻗﻮﳍﻢ :ﻋﻼ ﻳﻌﻠﻮ ﻋﻠﻮﺍﹰ؛ ﻓﻜﺄ ﻥﱠ ﻋﻠﻴﺎﹰ ﻣﻦ ﺫﻟﻚ .ﻭﻳﻘﺎﻝ :ﻋﻠِﻲ ﻳﻌﻠﹶﻰ ﻋﻼﺀٌ ،ﺇﺫﺍ ﻇﹶ ﻔِﺮ ،ﻭﺑﻪ ﲰﻲ ﺍﻟﺮﺟﻞ ﻳﻌﻠﹶﻰ ،ﺇﺫﺍ
ﻇﹶﻔِﺮ .ﻭﺍﳌﻌﻠﱠﻰ :ﺍﻟﺴﺎﺑﻊ ﻣﻦ ﻗﺪﺍﺡ ﺍﳌﻴﺴﺮ ،ﻭﻫﻮ ﺃﻛﺜﺮﻫﺎ ﻧﺼﻴﺒﺎﹰ .ﻗﺎﻝ ﻛﺜﻴﺮ:
ﻭﺠﺎﻝَ ﺍﻟﻤﻨﻴﺢ ﻭﺴ ﻁﹶﻬﺎ ﻴﺘﻘﻠﻘﻝُ ﻭﻜﹸﻨﺕﹶ ﺍﻟﻤﻌ ﻠﱠﻰ ﺇﺫﹾ ﺃُﺠِﻴﻠﹶﺕﹾ ﻗِﺩﺍﺤﻬﻡ
ﻭﻳﻨﺴﺐ ﺇﱃ ﺍﻟﻌﺎﻟﻴﺔ ﻋﻠﹾﻮﻱ ،ﻭﻫﻲ ﺃﻋﻠﻰ ﺍﳊﺠﺎﺯ ﻭﻣﺎ ﻳﻠﻴﻪ .ﻭﺍﻟﻌﻠﻰ :ﺍﻟﺮﻓﻌﺔ ﻣﻘﺼﻮﺭ ،ﻭﺍﻟﻌﻼﺀ ﳓﻮﻫﺎ ﳑﺪﻭﺩ.
ﻭﺃﻫﻞﹸ ﻣﻜﱠﺔ ﻳﺴﻤﻮﻥ ﺍﻟﻐﺮﻑ ﻋﻼﻟِﻲ ،ﺍﻟﻮﺍﺣﺪﺓ ﻋِﻠﱢﻴﺔ ،ﻭﺍﳌﹶﻌﻼﺓ ﺟﻤﻌﻬﺎ ﻣﻌﺎﻟِﻲ ،ﻭﻫﻮ ﻣﻦ ﺍﳌﺂﺛِﺮ ﻭﺍﳊﹶﺴﺐ .ﻭﺍﻟﻌﻞﱡ:
ﺍﻟﺼﻐﲑ ﺍﳉﺴﻢِ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﻏﲑِﻫﻢ ،ﻭﺑﻪ ﺳﻤﻲ ﺍﻟﻘﹸﺮﺍﺩ ﻋﻼ ،ﻭﺍﻟﻌﻠﱠﺔ :ﺍﻟﻀﺮﺓ .ﻭﺑﻨﻮ ﺍﻟﻀﺮﺍﺋﺮ ﺑﻨﻮ ﺍﻟﻌﻼﱠﺕ .ﻭﺍﻟﻌِﻠﱠﺔﹸ
ﻣﻦ ﺍﻻﻋﺘﻼﻝ ..ﻭﻋﻠﹶﻠﺖ ﺍﻟﺒﻌﲑ ﺃﻋﻠﱡﻪ ﻋﻼ ،ﺇﺫﺍ ﺳﻘﻴﺘﻪ ﺑﻌﺪ ﺍﻟﻨﻬﻞ ،ﻭﻫﻮ ﻋﻠﹶﻞﹲ ،ﻭﺍﻟﺒﻌﲑ ﻣﻌﻠﻮﻝ ،ﻭﺍﻟﻔﺎﻋﻞ ﻋﺎﻝﱞ.
ﻭﺍﻟﻌﺎﻟﱠﺔ :ﺷﻲﺀٌ ﻳﺘﺨﺬﻩ ﺍﻟﺮﺍﻋﻲ ﻳﺴﺘﻈﻞﱡ ﺑﻪ ،ﻭﻫﻮ ﺃﻥ ﻳﻘﻄﻊ ﺷﺠﺮﺓﹰ ﻓﻴﻠﻘﻴﻬﺎ ﻋﻠﻰ ﺷﺠﺮﺗﲔ ﻣﺘﻘﺎﺭﺑﺘﲔ ﻟﻴﻜﺘ
ﻒ
ﻇﻠﱡﻬﺎ .ﻭﺍﻟﻌﺎﻟﱠﺔﹸ ﺃﻳﻀﺎﹰ :ﲨﻊ ﺍﻟﻌﺎﻝﱢ ﻣﻦ ﺍﻹِﺑﻞ .ﻭﻣﺜﻞﹲ ﻣﻦ ﺃﻣﺜﺎﳍﻢ" :ﺳﻤﺘﻨِﻲ ﺳﻮﻡ ﺍﻟﻌﺎﻟﱠﺔ" ،ﻭﻫﻮ ﺃﻥ ﻳﻌﺮِﺽ ﻋﻠﻴﻚ
ﺷﻴﺌﺎﹰ ﻭﻻ ﻳﺒﺎﻟﻎﹶ ﰲ ﺍﻟﻌﺮﺽ.
ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑ ﻧﺴﺒﻪ .ﻭﻃﹶﻠﺤﺔﹸ :ﻭﺍﺣﺪﺓﹸ ﺍﻟﻄﱠﻠﺢ ،ﻭﻫﻮ ﺿﺮﺏ ﻣﻦ ﺷﺠﺮ ﺍﻟﻌِﻀﺎﻩِ ﻟﻪ ﺷﻮﻙ ،ﻭﺍﳉﻤﻊ ﻃﹶﻠﹾﺢ.
ﻭﻃﻠﹶﺢ :ﻣﻮﺿﻊ .ﻭﺫﹸﻭ ﻃﹸﻠﻮﺡٍ :ﻣﻮﺿﻊ .ﻭﺍﻟﻄﹼﺎﱀ :ﺿﺪ ﺍﻟﺼﺎﱀ .ﻭﲨﻞﹲ ﻃﻠﻴﺢ ،ﺇِﺫﺍ ﺃﻋﻴﺎ ﻓﻠﻢ ﻳﺘﺤﺮﻙ .ﻭﺇﺑﻞﹲ
ﻃﹶﻼﺣﻰ :ﺗﺄﻛﻞ ﺍﻟﻄﱠﻠﹾﺢ .ﻭﺃﺣﺴﺐ ﺃﻥﱠ ﻣﻄﱠﻠﹶﺢ ﻣﻮﺿﻊ .ﻭﺍﻟﻄﱠﻠﹸﺢ :ﺍﻟﻘﹸﺮﺍﺩ.
ﺍﻟﺰﺑﲑ ﺑﻦ ﺍﻟﻌﻮﺍﻡ ﻗﺪ ﻣﺮ ﺗﻔﺴﲑﻩ ﰲ ﻧﺴﺐ ﺑﲏ ﻋﺒﺪ ﺍﳌﻄﻠﺐ .ﺍﻟﻌﻮﺍﻡ :ﻓﹶﻌﺎﻝ ﻣﻦ ﺍﻟﻌﻮﻡ ،ﻭﺍﻟﻌﻮﻡ :ﺍﻟﺴﺒﺎﺣﺔ .ﻋﺎﻡ
ﺍﺒﻥ ﺨﻭﻴﻠﺩٍ
ﺳﻌﺪ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻟﺴﻌﺎﺩﺓ .ﻭﺳﻌﺪ :ﻛﺎﻥ ﺻﻨﻤﺎﹰ ﻋﻠﻰ ﺳﺎﺣﻞ ﺍﻟﺒﺤﺮ ﺑﺘِﻬﺎﻣﺔ ﺗﻌﺒﺪﻩ ﻋﻚ ﻭﻣﻦ ﻳﻠﻴﻬﺎ .ﻭﺍﻟﺴﻌِﻴﺪ
ﺃﻳﻀﺎﹰ :ﺻﻨﻢ .ﻭﺑﻨﻮ ﺳﻌﺪ :ﺑﻄﻦ ﻋﻈﻴﻢ ﻣﻦ ﺑﲏ ﲤﻴﻢ .ﻭﺑﻨﻮ ﺃﹶﺳﻌﺪ :ﺑﻄﻦ ﻋﻈﻴﻢ ﻣﻦ ﺍﻷﺯﺩ .ﻭﻛﺬﻟﻚ ﺳﻌﻮﺩ .ﻭﺑﻨﻮ
ﺳﻌِﻴﺪ :ﺑﻄﻦ ﻣﻦ ﺍﻷﺯﺩ .ﻭﺑﻨﻮ ﺳﺎﻋﺪﺓ :ﺑﻄﻦ ﻣﻦ ﺳﺎﻣﺔﹶ .ﻭﺯﻋﻤﻮﺍ ﺃﻥﱠ ﺳﺎﻋﺪﺓ ﺍﺳﻢ ﻣﻦ ﺃﲰﺎﺀ ﺍﻷﺳﺪ ﰲ ﺑﻌﺾ
ﺍﻟﻠﱡﻐﺎﺕ .ﻭﺍﻟﺴﻌﺎﺩﺓ :ﺿﺪ ﺍﻟﺸﻘﺎﻭﺓ .ﻭﻗﺪ ﲰﺖ ﺍﻟﻌﺮﺏ ﺳﻌﺪﺍﹰ ﻭﺳﻌِﻴﺪﺍﹰ ﻭﺳﻌﻴﺪﺍﹰ ﻭﻣﺴﻌﺪﺓﹶ .ﻭﺳﻌﺪ :ﻣﻮﺿﻊ
ﺑﻨﺠﺪ .ﻗﺎﻝ ﺟﺮﻳﺮ:
ﺃﺤﺏ ﻟﺤﺏ ﻓﺎﻁﻤﺔ ﺍﻟﺩﻴﺎﺭﺍ ﺃﻻﹶ ﺤﻲ ﺍﻟﺩﻴﺎﺭ ﺒﺴﻌ ﺩ ﺇﻨﱢﻲ
ﻭﺍﻟﺴﻌﺪ :ﻧﺒﺖ .ﻭﺍﻟﺴﻌﺎﺩﻯ :ﻧﺒﺖ .ﻭﺍﻟﺴﻌﻮﺩ ،ﳒﻮﻡ ﻋﺸﺮﺓ ،ﻣﻨﻬﺎ ﺃﺭﺑﻌﺔﹲ ﻳﱰﳍﺎ ﺍﻟﻘﻤﺮ :ﺳﻌﺪ ﺑﻠﹶﻊ ،ﻭﺳﻌﺪ
ﺍﻷﺧﺒﻴﺔِ ،ﻭﺳﻌﺪ ﺍﻟﺴﻌﻮﺩ ،ﻭﺳﻌﺪ ﺍﻟﺬﹼﺍﺑِﺢ ،ﻭﺳﻌﺪ ﻧﺎﺷﺮﺓﹶ ،ﻭﺳﻌﺪ ﺍﻟﻨﻬﻰ ،ﻭﺳﻌﺪ ﺍﳍﹸﻤﺎﻡ ،ﻭﺳﻌﺪ ﺍﳌﻠِﻚِ ،ﻭﺳﻌﺪ
ﺍﻟﺒﺎﺭﻉ ،ﻭﺳﻌﺪ ﻣﻄﺮٍ .ﻭﺍﻟﺴﻌﺪﺍﻥ :ﻧﺒﺖ ﺗﺄﻛﻠﻪ ﺍﻹﺑﻞ ﻓﺘﺨﺜﹸﺮ ﺃﻟﺒﺎﺎ ﻋﻠﻴﻪ .ﻭﻣﺜﹶﻞﹲ ﻣﻦ ﺃﻣﺜﺎﳍﻢ" :ﻣﺮﻋﻰ ﻭﻻ
ﻛﺎﻟﺴﻌﺪﺍﻥ" .ﻭﺳﻌﺪﺍﻧﺔ ﺍﻟﺒﻌﲑِ :ﻛِﺮﻛِﺮﺗﻪ ﺍﻟﱵ ﺗﺼِﻴﺐ ﺍﻷﺭﺽ ﻣﻦ ﺻﺪﺭﻩ .ﻭﻳﺠﻤﻊ ﺳﻌﺪ ﻋﻠﻰ ﺳﻌﻮﺩٍ ﻗﺎﻝ ﻃﺮﻓﺔ:
ﻓﻠﻡ ﺃﺭ ﺴﻌﺩﺍﹰ ﻤﺜﻝَ ﺴﻌﺩِ ﺒﻥ ﻤﺎﻟﻙ ﺭﺃﻴﺕ ﺴﻌﻭﺩﺍﹰ ﻤﻥ ﺸﹸﻌﻭﺏِ ﻜﺜﻴﺭﺓٍ
ﻭﺍﻟﺴﻌﻴﺪ :ﺮ ﺃﻭ ﺟﺪﻭﻝﹲ ﻳﺴﻘﻲ ﺃﺭﺿﺎﹰ ﺑﻌﻴﻨﻬﺎ .ﻭﻣﻦ ﺃﻣﺜﺎﳍﻢ" :ﺃﺳﻌﺪ ﺃﻡ ﺳﻌﻴﺪ" ،ﻭﺍﳌﺜﻞ ﻟﻀﺒﺔﹶ ﺑﻦ ﺃﹸﺩ ،ﻭﻛﺎﻥ
ﻭﻛﺎﻥ ﺍﲰﻪ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻋﺒﺪ ﻋﻮﻑ ،ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑ ﻋﺒﺪ .ﻭﺃﻣﺎ ﺍﻟﺮﲪﻦ ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ :ﺭﲪﺎﻥ ﻓﻌﻼﻥ ﻣﻦ
ﺍﻟﺮﲪﺔ ،ﻭﺭﺣﻴﻢ ﻓﻌﻴﻞ ﻣﻨﻬﺎ ،ﻣﺜﻞ ﻧﺪﻣﺎﻥ ﻭﻧﺪﱘ .ﻭﲰِﻌﺖ ﻋﻤﻲ ﺭﲪﻪ ﺍﷲ ﳜﱪ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺍﺑﻦ ﺍﻟﻜﻠﱯ ﻗﺎﻝ:
ﺍﻟﺮﲪﻦ ﺻﻔﺔﹲ ﻣﻨﻔﺮﺩﺓ ﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺍﲰﻪ ،ﻻ ﻳﺼﻒ ﺎ ﻏﲑﻩ .ﺃﻻ ﺗﺮﻯ ﺃﻥﱠ :ﺗﻘﻮﻝ :ﺭﺟﻞﹲ ﺭﺣﻴﻢ ﺍﻟﻘﻠﺐ،
ﻭﺗﻘﻮﻝ ﻟﺮﺟﻞ :ﻛﻦ ﰊ ﺭﺣﻴﻤﺎﹰ .ﻭﻻ ﻳﻘﺎﻝ :ﻛﻦ ﰊ ﺭﲪﺎﻧﺎﹰ .ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﻗﻮﻟﹸﻪ ﻋﺰ ﺫﻛﺮﻩ" :ﻗﹸﻞِ ﺍﺩﻋﻮﺍ ﺍﷲ
ﺃﻭ ﺍﺩﻋﻮﺍ ﺍﻟﺮﺣﻤﻦ "ﻓﺄﺿﺎﻑ ﺍﻟﺮﲪﻦ ﺇﱃ ﺍﲰﻪ ﺟﻞﹼ ﻭﻋﺰ .ﻭﻫﺬﺍ ﺍﺳﻢ ﱂ ﻳﻌﺮﻑ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ،ﻓﻠﻤﺎ ﺫﹶﻛﹶﺮ ﺍﻟﻨﱯ
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﺮﲪﻦ ﻗﺎﻟﺖ ﻗﺮﻳﺶ :ﺃﺗﺪﺭﻭﻥﹶ ﻣﻦ ﺍﻟﺮﲪﻦ ﺍﻟﺬﻱ ﻳﺬﻛﺮﻩ ﳏﻤﺪ؟ ﻫﻮ ﻛﺎﻫﻦ ﺑﺎﻟﻴﻤﺎﻣﺔ.
ﻓﺄﻧﺰﻝﹶ ﺍﷲ ﻋﺰ ﻭﺟﻞ" :ﻭﻟﹶﻘﹶﺪ ﺗﻌﻠﻢ ﺃﻧﻬﻢ ﻳﻘﻮﻟﻮﻥ ﺇﻧﻤﺎ ﻳﻌﻠﱠﻤﻪ ﺑﺸﺮ ﻟِﺴﺎﻥﹸ ﺍﻟﺬﻱ ﻳﻠﹾﺤِﺪﻭﻥﹶ ﺇﻟﻴﻪ ﺃﻋﺠﻤﻲ ﻭﻫﺬﹶﺍ
ﻟِﺴﺎﻥﹲ ﻋﺮﰊ ﻣﺒِﲔ "ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻜﻠﱯ :ﻭﻗﺪ ﲰﺖ ﺍﻟﻌﺮﺏ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻋﺒﺪ ﺍﻟﺮﲪﻦ .ﲰﻰ ﻋﺎﻣﺮ ﺑﻦ ﻋﺘﻮﺍﺭﺓﹰ ﺍﺑﻨﻪ
ﻋﺒﺪ ﺍﻟﺮﲪﻦ .ﻭﻗﺪ ﺭﻭِﻱ ﺑﻴﺖ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻭﱂ ﻳﻨﻘﹸﻠﹸﻪ ﺍﻟﺜﻘﺎﺕ ،ﻫﻮ ﻟﻠﺸﻨﻔﹶﺮﻱ:
ﺃﻻ ﺒﺘﹶﺭ ﺍﻟﺭﺤﻤﻥ ﺭﺒﻲ ﻴﻤﻴﻨﹶﻬﺎ ﻟﻘﺩ ﻟﻁﹶﻤﺘﻥ ﺘﻠﻙ ﺍﻟﻔﺘﺎﺓﹸ ﻫﺠﻴﻨﹶﻬﺎ
ﻭﺍﻟﺮﺣِﻢ ﺍﺷﺘﻘﺎﻗﹸﻬﺎ ،ﻭﺍﷲ ﻋﺰ ﻭﺟﻞ ﺃﻋﻠﹶﻢ ،ﻣﻦ ﺍﻟﺮﲪﺔ .ﻭﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ :ﺑﻴﲏ ﻭﺑﲔ ﻓﻼﻥ ﺭﺣِﻢ ﻭﺭﺣﻢ .ﻭﺍﻟﺮﺣِﻢ
ﻣﺆﻧﺜﺔ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻓﻼ ﺘﹶﺤﺘِﻘﺭِﻱ ﺍﻟﻨﺴﺏ ﺍﻟﺸﺎﺒﻜﺎ ﻓﺄﻁﱠﺕﹾ ﻟﻨﺎ ﺭﺤِﻡ ﻋﻭﺫﹶﺓ
ﻭﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ :ﻧﺎﺷﺪﺗﻚ ﺍﷲ ﻭﺍﻟﺮﺣِﻢ ﻳﺎ ﻫﺬﺍ .ﺍﺑﻦ ﻋﻮﻑ ﻭﺍﻟﻌﻮﻑ :ﺿﺮﺏ ﻣﻦ ﺍﻟﻨﺒﺖ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ.
ﺴﺄُﺘﹾﺒِﻌﻪ ﻤﻥ ﺨﻴﺭ ﻤﺎ ﻗﺎﻝ ﻗﺎﺌﻝ ﻭﻻ ﺯﺍﻝ ﺭﻴﺤﺎﻥ ﻭﻋﻭﻑﹲ ﻤﻨﻭﺭ
ﻭﺍﻟﻌﻮﻑ ﺃﻳﻀﺎﹰ :ﺫﻛﹶﺮ ﺍﻹﻧﺴﺎﻥ .ﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ﻟﻠﺮﺟﻞ ﺻﺒﻴﺤﺔﹶ ﻋﺮﺳﻪِ :ﻧﻌِﻢ ﻋﻮﻓﹸﻚ! ﻭﻋﺎﻑ ﺍﻷﺳﺪ ﻳﻌﻮﻑ
ﻋﻮﻓﺎﹰ ،ﺇﺫﺍ ﻃﺎﻑ ﺑﺎﻟﱠﻠﻴﻞ .ﻭﺍﻟﻌﻮﺍﻓﺔ :ﻣﺎ ﻳﺼﻴﺪﻩ ﺑﺎﻟﻠﱠﻴﻞ ،ﻭﺑﻪ ﲰﻲ ﺍﻟﺮﺟﻞﹸ ﻋﻮﺍﻓﺔ .ﻭﻧﺒﻮ ﻋﻮﻑٍ :ﺑﻄﻦ ﻣﻦ ﺑﲏ
ﺳﻌﺪ ،ﻭﻛﺬﻟﻚ ﺑﻨﻮ ﻋﻮﺍﻓﺔ .ﻭﻋِﻔﹾﺖ ﺍﻟﺸﻲﺀَ ﺃﹶﻋﺎﻓﹸﻪ ﻋﻴﻔﺎ ،ﻭﻋﺎﻓﺖ ﺍﻟﻄﱠﲑ ﺗﻌﻴﻒ ﻋﻴﻔﺎﹰ ،ﺇﺫﺍ ﺣﺎﻣﺖ ﻋﻠﻰ ﺍﻟﺸﻲﺀ.
ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻁﹶﻴﺭ ﺘﹶﻌِﻴﻑ ﻋﻠﻰ ﺠﻭﻥِ ﻤﺯﺍﺤﻴ ﻑِ
ﻭﺍﲰﻪ ﻋﺎﻣﺮ .ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑ ﻋﺒﻴﺪﺓ .ﻭﻫﻮ ﻋﺎﻣﺮ ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳉﺮﺍﺡ .ﻭﺟﺮﺍﺡ ﻓﻌﺎﻝ ،ﻭﺍﺷﺘﻘﺎﻗﻪ ﻣﻦ ﺷﻴﺌﲔ:
ﺇﻣﺎ ﻣﻦ ﺍﳉﹶﺮﺡ ﺑﺎﳊﺪﻳﺪ ،ﺃﻭ ﺟﺎﺭﺡ ﻣﻦ ﺍﻟﻜﹶﺴﺐ .ﻳﻘﺎﻝﹸ ﻓﻼ ﻥﹲ ﺟﺎﺭﺣﺔﹸ ﺃﻫﻠِﻪ ،ﺃﻱ ﻛﺎﺳﺒﻬﻢ .ﻭﺑﻪ ﲰﻴﺖ ﺟﻮﺍﺭﺡ
ﺍﻹﻧﺴﺎﻥ :ﻳﺪﺍﻩ ،ﻭﻋﻴﻨﺎﻩ ،ﻭﺭﺟﻼﻩ ،ﻭﻟﺴﺎﻧﻪ ،ﻭﺃﺫﻧﺎﻩ ،ﺍﻟﻠﻮﺍﰐ ﻳﻜﺴﱭ ﻟﻪ ﺍﳋﲑ ﺃﻭ ﺍﻟﺸﺮ .ﻭﺟﻮﺍﺭﺡ ﺍﻟﻄﹼﲑ
ﻭﺍﻟﻜﻼﺏ ﻣﻦ ﻫﺬﺍ ،ﻷﻧﻬﺎ ﻛﻮﺍﺳﺐ ﻋﻠﻰ ﺃﻫﻠﻬﺎ .ﻭﻫﻮ ﻣﻌﲎ ﻗﻮﻟﻪ ﺟﻞ ﻭﻋﺰ" :ﻭﻣﺎ ﻋﻠﱠﻤﺘﻢ ﻣِﻦ ﺍﳉﻮﺍﺭﺡ
ﻣﻜﻠﱢﺒِﲔ".
ﻭﺍﻻﺟﺘﺮﺍﺡ :ﺍﻻﻛﺘﺴﺎﺏ ،ﻭﻗﻴﻞ :ﺟﺮﺡ ﻓﻼﻥﹲ ﻓﻼﻧﺎﹰ ،ﺇﺫﺍ ﺫﻛﹶﺮﻩ ﺑﺬﻛﺮٍ ﻗﺒﻴﺢ .ﻭﺍﳉﹸﺮﻭﺡ ﻭﺍﳉِﺮﺍﺡ ﻣﻌﺮﻭﻑ .ﺍﺑﻦ
ﻫﻼﻝ ﻭﻫﻼﻝﹲ ﻣﺸﺘﻖ ﻣﻦ ﺃﺷﻴﺎﺀ :ﺇﻣﺎ ﻣﻦ ﻫﻼﻝ ﺍﻟﺴﻤﺎﺀ ﺍﳌﻌﺮﻭﻑ ،ﺃﻭ ﺍﳍﻼﻝِ ﺍﻟﺴﻨﺎﻥِ ﺍﻟﺬﻱ ﻟﻪ ﺷﻌﺒﺘﺎﻥ ﻳﺼﻄﺎﺩ
ﺑﻪ ﺍﻟﻮﺣﺶ .ﻭﺍﳍﻼﻝ :ﺍﳌﺎﺀ ﺍﻟﻘﻠﻴﻞ ﰲ ﺃﺳﻔﻞ ﺍﻟﺮﻛﻲ ﺃﻭ ﺍﻟﻐﺪﻳﺮِ .ﻭﺍﳍﻼﻝ :ﺿﺮﺏ ﻣﻦ ﺍﳊﻴﺎﺕ .ﻭﺍﳍﻼﻝ :ﺍﻟﺮﺣﻰ
ﺇﺫﺍ ﺍﻧﻜﺴﺮ ﺑﻌﻀﻬﺎ .ﻭﻳﻘﺎﻝ :ﻓﻌﻞﹶ ﻓﻼﻥﹲ ﻛﺬﺍ ﻭﻛﺬﺍ ﻫﻠﹶﻼﹼ ،ﺇﺫﺍ ﻓﹶﻌﻠﻪ ﻓﺰِﻋﺎﹰ ،ﻭﺍﳍﹶﻠِﻴﻠﺔ ،ﺯﻋﻤﻮﺍ :ﺍﳌﺎﺀ ﺍﻟﻘﻠﻴﻞ ﺃﻳﻀﺎﹰ.
ﻭﲨﻊ ﻫﻼﻝٍ ﺃﻫﻠﹶﺔﹲ .ﻭﺑﻨﻮ ﻫﻼﻝ :ﻗﺒﻴﻠﺔﹲ ﻣﻦ ﺍﻟﻌﺮﺏ ﻣﻦ ﻗﻴﺲ .ﻭﻫﻞ :ﻛﻠﻤﺔﹲ ﺗﺪﺧﻞ ﰲ ﺑﺎﺏ ﺍﻻﺳﺘﻔﻬﺎﻡ ،ﻓﺈﺫﺍ
ﺟﻌﻠﺘﻬﺎ ﺍﲰﺎﹰ ﻧﻮﻧﺘﻬﺎ ﻭﺻﺮﻓﺘﻬﺎ .ﻭﺫﹸﻛِﺮ ﻋﻦ ﺍﳋﻠﻴﻞ ﻗﺎﻝ :ﻗﻠﺖ ﻷﰊ ﺍﻟﺪﻓﹶﻴﺶ :ﻫﻞ ﻟﻚ ﰲ ﺭﻃﹶﺐ؟ ﻓﻘﺎﻝ :ﺃﺳﺮﻉ
ﻫﻞٍ ﻭﺃﻭﺣﺎﻩ .ﻓﻨﻮﻥ ﻭﺧﻔﹼﻒ ﳌﺎ ﺟﻌﻠﻪ ﺍﲰﺎﹰ .ﻭﻛﺬﻟﻚ ﻫﺬﻩ ﺍﳊﺮﻭﻑ ﺍﻟﻌﻮﺍﻣﻞ ،ﻣﺜﻞ :ﻟﻮ ،ﻭﻟﻴﺖ ،ﻭﻟﻌﻞﹼ ،ﻭﺇﻥﱠ،
ﻭﻣﺎ ﺃﺷﺒﻬﻬﺎ ،ﺇﺫﺍ ﺟﻌﻠﺘﻬﺎ ﺃﲰﺎﺀً ﻧﻮﻧﺘﻬﺎ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﺇﻥ ﻟﹶﻴﺘﺎﹰ ﻭﺇﻥ ﻟﻭﺍ ﻋﻨﺎﺀ ﻟﻴﺕﹶ ﺸِﻌِﺭﻱ ﻭﺃﻴﻥ ﻤ ﻨﱢﻲ ﻟﻴ ﺕﹲ
ﻓﻨﻮﻧﻬﺎ ﳌﹼﺎ ﺟﻌﻠﻬﺎ ﺍﲰﺎﹰ .ﻭﺍﳍﻠﻬﻠﺔ :ﺃﻥ ﺗﻌﻤﻞ ﺍﻟﺸﻲﺀَ ﻓﻼ ﺗﺒﺎﻟﹶﻎ ﻓﻴﻪ .ﻭﺫﻛﺮ ﺍﻷﺻﻤﻌﻲ ﺃﻧﻪ ﺇﳕﺎ ﲰﻲ ﺍﳌﻬﻠﻬﻞﹶ
ﻻﺿﻄﺮﺍﺏ ﺷِﻌﺮﻩ .ﻭﻗﺎﻝ ﻏﲑﻩ :ﺑﻞ ﲰﻲ ﻣﻬﻠﻬﻼﹰ ﻟﻘﻮﻟﻪ:
ﻫﻠﻬﺕ ﺃﺜﺄﺭ ﻤﺎﻟﻜﺎﹰ ﺃﻭ ﺼِﻨﺒِﻼ ﻟﻤﺎ ﺘﻭﻗﻝ ﻓﻲ ﺍﻟﻜﹸﺭﺍﻉ ﻫﺠِﻴ ﻨﹸﻬﻡ
ﻭﻟﺪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ :ﺍﻟﻘﺎﺳﻢ ،ﻭﻋﺒﺪ ﺍﷲ ﻭﻫﻮ ﺍﻟﻄﱠﺎﻫﺮ ﻭﺍﻟﻄﻴﺐ ﻛﺬﺍ ﻗﺎﻝ ﻗﻮﻡ ،ﻭﺇﺑﺮﺍﻫﻴﻢ.
ﻓﺄﻣﺎ ﺍﻟﻘﺎﺳﻢ ،ﻓﺎﺷﺘﻘﺎﻗﹸﻪ ﻣﻦ ﻗﹶﺴ ﻤﺖ ﺍﻟﺸﻲﺀ ﺃﻗﺴﻤﻪ ﻗﺴﻤﺎﹰ ،ﻓﺄﻧﺎ ﻗﺎﺳﻢ ﻭﺍﻟﺸﻲﺀ ﻣﻘﺴﻮﻡ .ﻭﺍﻟﻘﹶﺴﻢ ﺍﳌﺼﺪﺭ،
ﻭﺍﻟﻘِﺴﻢ ﺍﻟﻨﺼﻴﺐ .ﻳﻘﺎﻝ :ﺧﺬﹾ ﺃﻱ ﺍﻟﻘِﺴﻤﲔ ﺷﺌﺖ .ﻭﺍﻟﻘﹶﺴﻢ :ﺍﻟﻴﻤﲔ ،ﺃﻗﺴﻢ ﻳﻘﺴﻢ ﺇﻗﺴﺎﻣﺎﹰ ﻓﻬﻮ ﻣﻘﹾﺴﻢ.
ﻭﺍﻟﻘﹶﺴﺎﻡ :ﺷﺪﺓ ﺍﳊﺮ ﻻ ﻳﺘﺼﺮﻑ ﻟﻪ ﻓﻌﻞ .ﻭﻳﻘﺎﻝ :ﺭﺟﻞﹲ ﻭﺳﻴﻢ ﻗﺴﻴﻢ .ﻭﺍﻟﻘﹶﺴِﻤﺔ :ﻣﺎ ﺍﻛﺘﻨﻒ ﺍﻷﻧﻒ ﻣﻦ
ﺍﻟﻮﺟﻪ .ﻭﻗﺎﻟﻮﺍ ﻗﹶﺴﻤﺔﹸ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻭﺇﻥ ﻜﺎﻥ ﻗﺩ ﺸ ﻑﱠ ﺍﻟﻭﺠﻭﻩ ﻟﻘﺎﺀ ﻜﺄﻥ ﺩﻨﺎﻨﻴﺭﺍﹰ ﻋﻠﻰ ﻗﹶﺴﻤﺎﺘِﻬ ﻡ
ﻭﻳﻘﺎﻝ ﺭﺟﻞ ﻣﻘﹶﺴﻢ ،ﺇﺫﺍ ﻛﺎﻥ ﲨﻴﻼﹰ .ﻭﻗﺪ ﲰﺖ ﺍﻟﻌﺮﺏ ﻗﺎﲰﺎﹰ ﻭﻗﺴﻴﻤﺎ ﻭﻣِﻘﹾﺴﻤﺎ .ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑ ﻃﺎﻫﺮ
ﻭﻃﻴﺐ .ﻓﺄﻣﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻓﺎﺳﻢ ﺃﻋﺠﻤﻲ.
ﻭﻋﻘﻴﻝ
ﻓﻌﻴﻞ ﻣﻦ ﻗﻮﳍﻢ :ﻋﻘﻠﺖ ﺍﻟﺒﻌﲑ ﺃﻋﻘِﻠﻪ ﻋﻘﹾﻼﹰ ﻓﻬﻮ ﻣﻌﻘﻮﻝ ﻭﻋﻘﻴﻞ ،ﺇﺫﺍ ﺛﹶﻨﻴﺖ ﺇﺣﺪﻯ ﻳﺪﻳﻪ ﰒ ﻟﺰﺯﺕ ﺍﻟﻮﻇﻴﻒ ﺇﱃ
ﺍﻟﻌﻀﺪ .ﻭﻋﺎﻗﻞﹲ :ﺟﺒﻞ ﻣﻌﺮﻭﻑ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﺠﺩﺜﺎ ﺃﻗﺎﻡ ﺒﻪ ﻭﻟﻡ ﻴﺘﺤﻭﻝِ ﻭﺍﻟﺤﺎﺭﺙ ﺍﻟﺠﺭﺍﺭ ﺤﻝﱠ ﺒﻌﺎﻗﻝٍ
ﻭﻣﻌﻘﹸﻠﺔ :ﻣﻮﺿﻊ ﺑﺎﻟﺪﻫﻨﺎﺀ .ﻭﻋﻘﹶﻞ ﺍﻟﺪﻭﺍﺀَ ﺑﻄﻨﻪ ﻳﻌﻘِﻠﹸﻪ ﻋﻘﹾﻼﹰ ،ﺇﺫﺍ ﺣﺒﺴﻪ .ﻭﻋﻘﹶﻞ ﺍﻟﻮﻋِﻞﹸ ﰲ ﺍﳉﺒﻞ ،ﺇﺫﺍ ﺻﺎﺭ ﰲ
ﺫِﺭﻭﺗﻪ ﺣﻴﺚ ﻳﺄﻣﻦ .ﻭﺍﳌﻮﺿﻊ ﺍﳌﹶﻌﻘِﻞ ،ﻭﺑﻪ ﲰﻲ ﺍﻟﺮﺟﻞ ﻣﻌﻘِﻼﹰ .ﻭﻟﻔﻼﻥ ﻋﻘﹾﻠﺔﹲ ﻳﻌﺘﻘِﻞ ﺎ ﻣﻦ ﻳﺼﺎﺭﻋﻪ .ﻭﺍﻋﺘﻘﹶﻞﹶ
ﻓﻼﻥﹲ ﻓﻼﻧﺎﹰ ﺍﻟﺸﻐﺰﺑﻴﺔ ،ﺇﺫﺍ ﺃﺩﺧﻞ ﺭﺟﻠﹶﻪ ﺑﲔ ﺭﺟﻠﹶﻴﻪ ﺣﺘﻰ ﻳﺼﺮﻋﻪ .ﻭﺍﻋﺘﻘﻞ ﻓﻼﻥﹲ ﺭﳏﻪ ،ﺇﺫﺍ ﺟﻌﻠﹶﻪ ﺑﲔ ﺳﺎﻗِﻪ
ﻭﺭِﻛﺎﺑﻪ .ﻭﺍﻋﺘﻘﻞ ﺷﺎﺗﻪ ،ﺇﺫﺍ ﺟﻌﻞ ﻭﻇﻴﻔﻬﺎ ﺑﲔ ﺳﺎﻗﻪ ﻭﻓﺨﺬﻩ ﻟﻴﺤﻠﹸﺒﻬﺎ .ﻭﺍﻟﻌﻘﱠﺎﻝ :ﺩﺍﺀٌ ﻳﺼﻴﺐ ﺍﳋﻴﻞﹶ ﻓﻴﺨﺰِﺭﻫﺎ
ﻋﻦ ﺍﳉﺮﻱ ﺳﺎﻋﺔﹰ ﰒ ﺗﻨﻄﻠﻖ .ﻭﺫﻭ ﺍﻟﻌﻘﹼﺎﻝ :ﻓﺮﺱ ﻣﻌﺮﻭﻑ ﻣﻦ ﺧﻴﻠﻬﻢ.
ﻭﻟﺪ ﺍﻟﻌﺒﺎﺱِ :ﺍﻟﻔﻀﻞ ،ﻭﻋﺒﺪﺍﻥ ،ﻭﻋﺒﻴﺪ ﺍﷲ ،ﻭﺗﻤﺎﻡ ،ﻭﻛﹶﺜِﲑ ،ﻭﺍﳊﺎﺭﺙ ،ﻭﺻﺒﺢ ،ﻭﻣﺴﻬِﺮ ،ﻭﻣﻌﺒﺪ ،ﻭﻗﹸﺜﹶﻢ ،ﻭﻋﺒﺪ
ﺍﻟﺮﲪﻦ.
ﻭﺍﺷﺘﻘﺎﻕ ﺍﻟﻔﹶﻀﻞ ﻣﻦ ﺍﻟﻔﹶﻀﻞ :ﺿﺪ ﺍﻟﻨﻘﺺ .ﻓﹶﻀﻞ ﻳﻔﹶﻀﻞ ﻓﻀﻼﹰ .ﻭﺃﻫﻞ ﺍﳊﺠﺎﺯ ﻳﻘﻮﻟﻮﻥ :ﻓﻀِﻞ ﺍﻟﺮﺟﻞ ﻳﻔﹾﻀﻞ،
ﻭﻫﻲ ﺷﺎﺫﹶﺓ ﱂ ﳚﺊ ﳍﺎ ﻧﻈﲑ ﺇﻻ ﺣﻀِﺮ ﻳﺤﻀﺮ .ﻭﺗﻔﺎﺿﻞﹶ ﺍﻟﺮﺟﻼﻥ ﻓﻔﻀﻞ ﺃﺣﺪﻫﻤﺎ ﺻﺎﺣﺒﻪ ،ﺇﺫﺍ ﻛﺎﻥ ﺃﻇﻬﺮ
ﻣﻨﻪ ﻓﻀﻼﹰ .ﻭﺭﺟﻞﹲ ﻛﺜﲑ ﺍﻟﻔﻮﺍﺿﻞ ،ﺇﺫﺍ ﻛﺎﻥ ﻳﻔﻀِﻞ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ،ﻭﺍﻟﻮﺍﺣﺪﺓ ﻓﺎﺿﻠﺔ ﻣﺜﻞ ﻧﺎﻓﻠﺔ ﻭﺭﺣﻞ ﺫﻭ
ﻓﻀﺎﺋﻞ ﺇﺫﺍ ﻛﺎﻧﺖ ﻓﻴﻪ ﺧﺼﺎﻝ ﺗﻔﻀﻴﻞ ﺎ ﺍﻟﻮﺍﺣﺪﺓ ﻓﻀﻴﻠﺔ .ﻭﺍﻟﻔِﻀﺎﻝ :ﻣﺼﺪﺭ ﻓﺎﺿﻠﻪ ﻣﻔﺎﺿﻠﺔ ﻭﻓِﻀﺎﻻﹰ ،ﺇﺫﺍ
ﺗﺬﺍﻛﺮﺍ ﻓﻀﺎﺋﻠﹶﻬﻤﺎ .ﻭﺍﻟﻔِﻀﺎﻝ :ﲨﻊ ﻓﻀﻠﺔ ،ﻭﻫﻲ ﺍﻟﺒﻘﻴﺔ ﻣﻦ ﺍﻟﺸﻲﺀ .ﻭﻗﻮﻡ ﺃﻓﺎﺿﻞ ،ﻭﺍﻟﻮﺣﺪﺓ ﻓﻀﻞ ،ﻭﺍﳌِﻔﹾﻀﻞ:
ﺛﻮﺏ ﺗﺘﻔﻀﻞ ﻓﻴﻪ ﺍﳌﺮﺃﺓ ﰲ ﺑﻴﺘﻬﺎ ﺗﺨﻔﱠﻒ ﺑﻪ .ﻭﻓﻀﻠﺖ ﻓﻼﻧﺎﹰ ﻋﻠﻰ ﻓﻼﻥ ﺗﻔﻀﻴﻼﹰ ،ﺇﺫﺍ ﺧﻴﺮﺗﻪ ﻋﻠﻴﻪ ،ﻭﻗﺪ ﲰﺖ
ﺍﻟﻌﺮﺏ ﻓﹶﻀﻼﹰ ،ﻭﻓﹸﻀﻴﻼﹰ ،ﻭﻣﻔﹶﻀﻼﹰ ،ﻭﻓﹶﻀﺎﻻﹰ ،ﻭﻓﹶﻀﺎﻟﺔ ،ﻭﻓﺎﺿﻠﺔ ،ﻭﻓﹸﻀﻴﻠﺔ.
ﻜﺜﻴﺭ ﺒﻥ ﺍﻟﻌﺒﺎﺱ
ﺍﻟﻜﺜﲑ :ﺿﺪ ﺍﻟﻘﻠﻴﻞ .ﻭﺍﻟﻜﺜﺮﺓ :ﺿﺪ ﺍﻟﻘِﻠﺔ .ﻭﺗﻜﺎﺛﺮ ﺑﻨﻮ ﻓﻼﻥ ﻭﺑﻨﻮ ﻓﻼﻥ ﻓﻜﺜﹶﺮﻫﻢ ﺑﻨﻮ ﻓﻼﻥ ،ﺃﻱ ﻛﺎﻧﻮﺍ ﺃﻛﺜﺮ
ﻣﻨﻬﻢ ،ﻭﺍﻟﻜﹸﺜﹾﺮ :ﺿﺪ ﺍﻟﻘﹸﻞﹼ .ﻭﺍﻟﻜﹸﺜﹶﺎﺭﺓ ﻭﺍﻟﻜﺜﲑ ﻭﺍﺣﺪ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﺒﺩﺭ ﻭﺤﺼﻥ ﺴﻴﺩﺍ ﻗﻴﺱٍ ﺍﻟﻜﹸﺜﹶﺎﺭﺓ
ﻭﻗﺎﻝ ﰲ ﺍﳌﻜﺎﺛﺮﺓ ﺍﻷﻋﺸﻰ:
ﻭﺇﻨﹼﻤﺎ ﺍﻟﻌِﺯﺓﹸ ﻟﻠﻜﺎﺜﺭِ ﻭﻟﺴﺕﹶ ﺒﺎﻷﻜﺜﺭِ ﻤﻨﻪ ﺤﺼ ﻰ
ﻭﺍﻟﻜﹶﺜﹾﺮ :ﺍﳉﹸﻤﺎﺭ ﺯﻋﻤﻮﺍ .ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ" :ﻻ ﻗﹶﻄﹾﻊ ﰲ ﺛﹶﻤﺮ ﻭﻻ ﻛﹶﺜﹾﺮ "ﻭﺭﺟﻞﹲ ﻣِﻜﺜﺎﺭ ﻣِﻬﺬﺍﺭ :ﻛﺜﲑ
ﺍﻟﻜﻼﻡ .ﻭﻛﹶﻮﺛﹶﺮ :ﻓﻮﻋﻞ ﻣﻦ ﺍﻟﻜﹶﺜﹾﺮﺓ ،ﻭﺍﻟﻮﺍﻭ ﺯﺍﺋﺪﺓ .ﻭﻋﺪﺩ ﻛﺜﹸﺎﺭ ﰲ ﻣﻌﲎ ﻛﺜﲑ ،ﻟﻐﺔ ﳝﺎﻧﻴﺔ ،ﻛﻤﺎ ﻗﺎﻟﻮﺍ :ﻛﺒﲑ
ﻭﻛﹸﺒﺎﺭ.
ﺍﺷﺘﻘﺎﻕ ﲤﱠﺎﻡ ﻣﻦ ﺷﻴﺌﲔ :ﺇﻣﺎ ﻣﻦ ﻗﻮﳍﻢ :ﺗﻤﻢ ﺃﺻﺤﺎﺏ ﺍﳌﻴِﺴﺮ ﻓﻬﻮ ﻣﺘﻤﻢ ﻭﲤﱠﺎﻡ ،ﺇﺫﺍ ﻋ ﺠﺰ ﻋﺪﺩﻫﻢ ﻋﻦ ﺳﺒﻌﺔٍ
ﻓﺄﺧﺬ ﻗِﺪﺣﲔ ،ﻓﻬﻮ ﻣﺘﻤﻢ ﻭﲤﱠﺎﻡ .ﻗﻞ ﺍﻟﺸﺎﻋﺮ:
ﻤﺜﹾﻨﹶﻰ ﺍﻷﻴﺎﺩﻱ ﻭﺃﻜﺴﻭ ﺍﻟﺠﻔﹾﻨﺔﹶ ﺍﻷَﺩﻤﺎ ﺇِﻨﱢﻲ ﺃﺘﻤﻡ ﺃﻴﺴﺎﺭﻯ ﻭﺃﻤﻨﺤﻬ ﻡ
ﻭﻓﻼﻧﺔﹸ ﺣﺒﻠﹶﻰ ﻟﺘِﻢ ،ﺇﺫﺍ ﲤﹼﺖ ﺷﻬﻮﺭﻫﺎ؛ ﻭﻫﻲ ﻣﺘِﻢ ﺃﻳﻀﺎﹰ .ﻭﻟﻴﻞ ﺍﻟﺘﻤﺎﻡ :ﺃﻃﻮﻝﹸ ﻟﻴﻠﺔٍ ﰲ ﺍﻟﺴﻨﺔ ﺯﻋﻤﻮﺍ .ﻭﺑﺪﺭ
ﺍﻟﺘﻤﺎﻡ ،ﺇﺫﺍ ﰎﱠ ﻷﺭﺑﻊ ﻋﺸﺮﺓ .ﻭﻛﻞﱡ ﺷﻲﺀٍ ﺑﻌﺪ ﺫﻟﻚ ﺗﻤﺎﻡ ﺑﻔﺘﺢ ﺍﻟﺘﺎﺀ .ﺑﻠﻎﹶ ﺍﻟﺸﻲﺀُ ﲤﺎﻣﻪ ،ﻭﻫﺬﺍ ﲤﹼﺎﻡ ﺣﻘﱢﻚ.
ﻭﺍﻟﺘﻤﻴﻤﺔ :ﻋﻮﺫﹶﺓ ﺗﻌﻠﱠﻖ ﻋﻠﻰ ﺍﻟﺼﱯ ،ﻭﺍﳉﻤﻊ ﲤﺎﺋﻢ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﺒﺄﺭﺁﺩِ ﻟﹶﺤﻴ ﻴﻬﺎ ﺴﻴﻭﺭ ﺍﻟﺘﻤﺎﺌِﻡ ﻴﻌﻠﱢﻕ ﻟﻤﺎ ﺃﻋﺠﺒﺘﹾﻪ ﺃﺘﺎﻨﻪ
ﻭﻳﻘﻮﻟﻮﻥ :ﻫﺬﻩ ﺗﺘﻤﺔ ﺍﳌﺎﻝِ ،ﺃﻱ ﲤﺎﻣﻪ ،ﻭﻫﻮ ﺃﺣﺪ ﻣﺎ ﺟﺎﺀ ﻋﻠﻰ ﺗﻔﻌﻠﺔ ،ﳓﻮ ﺗﻐِﺮﺓ ﻭﻧﺤِﻠﱠﺔ ﻭﻣﺎ ﺃﺷﺒﻬﻬﻤﺎ.
ﺼﺒﺢ ﺒﻥ ﺍﻟﻌﺒﺎﺱ
ﺍﻟﺼﺒﺢ :ﺿﺪ ﺍﳌﹸﺴﻰ .ﻭﺍﳌﹸﺼﺒﺢ :ﺿ ﺪ ﺍﳌﹸﻤﺴﻰ .ﻭﺍﻹﺻﺒﺎﺡ :ﺿﺪ ﺍﻹﻣﺴﺎﺀ ،ﻭﳘﺎ ﻣﺼﺪﺭ ﺃﺻﺒﺢ ﻳﺼﺒﺢ ﺇﺻﺒﺎﺣﺎﹰ،
ﺃﻣﺴﻰ ﻳﻤﺴﻲ ﺇﻣﺴﺎﺀ ،ﻭﺻﺒﺢ ﺍﻟﺮﺟﻞﹸ ﺇﺑﻠﹶﻪ ﻳﺼﺒﺤﻬﺎ ﻭﺻﺒِﺤﻬﺎ ،ﺑﺎﻟﻀﻢ ﻭﺍﻟﻜﺴﺮ ،ﺻﺒﺤﺎﹰ ،ﻓﻬﻲ ﻣﺼﺒﺤﺔ ،ﺇﺫﺍ
ﺳﻘﺎﻫﺎ ﺑﻜِﺮﺍﹰ .ﻭﺍﻟﺮﺟﻞ ﺻﺎﺑﺢ :ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ﺃﺑﻮ ﺯﺑﻴﺪٍ ﺍﻟﻄﺎﺋﻲ:
ﺤﻴﻥ ﻻﺤﺕ ﻟﻠﺼﺎﺒﺢِ ﺍﻟﺠﻭﺯﺍ ﺀ ﺃﻱ ﺴﺎﻉٍ ﺴﻌﻰ ﻟﻴﻘﹾﻁﻊ ﺸِﺭﺒﻲ
ﻭﺍﻟﺼﺒﻮﺡ :ﻣﺎ ﺷﺮﺏ ﻣﻦ ﻟﱭٍ ﺃﻭ ﺃﻛِﻞ ﻣﻦ ﻃﻌﺎﻡٍ ﺻﺒﺤﺎ .ﺻﺒﺤﺖ ﺍﻟﺮﺟﻞﹶ ﺻﺒﺤﺎﹰ ،ﻭﺻﺒﺤﺘﻪ ﺗﺼﺒﻴﺤﺎﹰ.
ﻭﺍﻟﺼﺒﺤﺔ :ﻧﻮﻣﺔ ﺍﻟﻐﺪﺍﺓ .ﻭﺍﻟﺼﺒﺎﺡ :ﺍﻟﺴﺮﺍﺝ ﺑﻌﻴﻨﻪ ﻭﻫﻮ ﺍﳌِﺼﺒﺎﺡ .ﻭﺍﻟﺼﺒﺢ :ﺿﻮﺀ ﺍﻟﻨﺎﺭ .ﻭﺍﻟﺼﺒﺤﺔ :ﻟﻮﻥﹸ ﺑﻴﺎﺽٍ
ﰲ ﺣﻤﺮﺓ ﻛﹶﺪِﺭﺓ ﻛﻠﻮﻥ ﺍﻷﺗﺎﻥ ﺍﻟﺼﺒﺤﺎﺀ .ﻳﻘﺎﻝ :ﺃﺳﺪ ﺃﺻﺒﺢ ﻭﻟﺒﺆﺓﹲ ﺻﺒﺤﺎﺀ .ﻭﺭﺟﻞﹲ ﺻﺒِﻴﺢ ﺑﲔ ﺍﻟﺼﺒﺎﺣﺔ ،ﺇﺫﺍ
ﻛﺎﻥ ﲨﻴﻼﹰ ،ﻣﻦ ﻗﻮﻡٍ ﺻِﺒﺎﺡ .ﻭﺭﺟﻞﹲ ﺻﺒﺤﺎﻥﹸ ،ﺇﺫﺍ ﺑﺎﻛﹶﺮ ﺍﻟﺼﺒﻮﺡ .ﻭﺫﻭ ﺃﹶﺻﺒﺢ :ﻗﹶﻴﻞﹲ ﻣﻦ ﺃﻗﻴﺎﻝ ﺣِﻤﲑ ،ﻭﺇﻟﻴﻪ
ﺗﻨﺴﺐ ﺍﻟﺴﻴﺎﻁ ﺍﻷﺻﺒﺤﻴﺔ ،ﻭﻫﻮ ﺃﺑﻮ ﺑﻄﻦٍ ﻣﻦ ﺣِﻤﲑ ،ﻭﺇﻟﻴﻬﻢ ﻳﻌﺘﺰِﻱ ﻣﺎﻟﻚ ﺑﻦ ﺃﹶﻧﺲ.
ﻤﺴﻬﺭ ﺒﻥ ﺍﻟﻌﺒﺎﺱ
ﻣﺴﻬِﺮ ﻣﻦ ﻗﻮﳍﻢ :ﺃﺳﻬﺮﱐ ﺇﺳﻬﺎﺭﺍﹰ ،ﻭﺳﻬِﺮﺕ ﺃﻧﺎ ﺃﺳﻬﺮ ﺳﻬﺮﺍﹰ .ﺍﻟﺴﻬﺮ ﻭﺍﻟﺴﺎﻫﻮﺭ ﺯﻋﻤﻮﺍ :ﺍﻟﻘﻤﺮ ،ﻟﻐﺔﹲ ﺳﺮﻳﺎﻧﻴﺔ.
ﻭﻗﺪ ﺟﺎﺀﺕ ﰲ ﺍﻟﺸﻌﺮ ﺍﻟﻔﺼﻴﺢ .ﻭﺍﻷﺳﻬﺮﺍﻥ :ﻋﺮﻗﺎﻥِ ﺯﻋﻢ ﻗﻮﻡ ﺃﻧﻬﻤﺎ ﻋِﺮﻗﺎ ﻥِ ﻳﻜﺘﻨﻔﺎﻥ ﺍﻷﻧﻒ ﰒ ﻳﻨﻐﻤﺴﺎﻥ ﰲ
ﺍﻟﻌﻴﻨﲔ .ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ :ﳘﺎ ﻋﺮﻗﺎﻥِ ﻳﻜﺘﻨﻔﺎﻥ ﻏﹸﺮﻣﻮﻝﹶ ﺍﻟﻔﺮﺱ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻓﺄﻣﺎ ﻫﺬﺍ ﺍﻟﻄﱢﻴﺐ ﺍﻟﺬﻱ ﻳﺴﻤﻰ ﺍﻟﺴﺎﻫﺮﻳﺔ ،ﻓﻤﻨﺴﻮﺏ ﺇﱃ ﺍﻣﺮﺃﺓٍ ﻣﻦ ﺑﻨﺎﺕ ﻣﻠﻮﻙ ﺍﻟﻌﺮﺏِ ﰲ ﺍﻟﺪﻫﺮ ﺍﻷﻭﻝ ،ﻛﺎﻥ
ﺍﲰﻬﺎ ﺳﺎﻫﺮﺓ ،ﻫﻜﺬﺍ ﻳﻘﻮﻝ ﺍﺑﻦ ﺍﻟﻜﻠﱯ.
ﺍﳌﻐﲑﺓ ﻭﻫﻮ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ،ﻭﻧﻮﻓﻞﹲ ،ﻭﺭﺑﻴﻌﺔ ،ﻭﻋﺒﺪ ﺍﷲ ،ﻭﺃﻣﻴﺔ ،ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻷﲰﺎﺀ.
ﻓﺄﻣﺎ ﺭﺑﻴﻌﺔ ﻓﺎﻟﺮﺑﻴﻌﺔ :ﺍﻟﺼﺨﺮﺓ ﺍﻟﻌﻈﻴﻤﺔ ،ﺗﺴﻤﻰ ﺑﻴﻀﺔﹰ ﺍﳊﺪﻳﺪ ﺭﺑﻴﻌﺔﹰ ﺃﻳﻀﺎﹰ .ﻭﻳﻘﺎﻝ :ﺭﺑﻌﺖ ﺍﻟﺸﻲﺀُ ﺃﺭﺑﻌﻪ ﺭﺑﻌﺎﹰ،
ﺇﺫﺍ ﺍﺳﺘﻘﹾﻠﻠﺘﻪ ﻣﻦ ﺍﻷﺭﺽ .ﻭﺍﳌِﺮﺑﻌﺔ :ﻋﺼﻰ ﻳﺄﺧﺬ ﺍﻟﺮﺟﻼﻥ ﺑﻄﺮﻓﻴﻬﺎ ﻓﻴﺤﻤﻼﻥ ﺎ ﺍﻟﻌِﻜﹾﻢ ﻋﻠﻰ ﺟﻨﺐ ﺍﻟﺒﻌﲑ.
ﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ:
ﻭﻫﺎﺕِ ﻭﺴﻕﹶ ﺍﻟﻨﹼﺎﻗﺔِ ﺍﻟﺠﻠﻨﹾﻔﹶﻌ ﻪ ﻫﺎﺕِ ﺍﻟﺸﱢﻅﺎﻅﹶﻴﻥِ ﻭﻫﺎﺕِ ﺍﻟﻤِﺭ ﺒﻌﻪ
ﻭﺍﻟﺮﺑﻌﺔ :ﺣﻲ ﻣﻦ ﺍﻷﺯﺩ ،ﻭﺍﲰﻪ ﺭﺑﻴﻌﺔ ﺑﻦ ﺍﳊﺎﺭﺙ ﺍﻟﻐِﻄﺮﻳﻒ .ﻭﺍﻟﺮﺑﺎﺋِﻊ ﻣﻦ ﺑﲏ ﲤﻴﻢ :ﺭﺑﻴﻌﺔ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﺯﻳﺪ
ﻣﻨﺎﺓ ﺃﺧﻮ ﺣﻨﻈﻠﺔ ،ﻭﻫﻢ ﺭﺑﻴﻌﺔ ﺍﳉﻮﻉ؛ ﻭﺭﺑﻴﻌﺔ ﺑﻦ ﺣﻨﻈﻠﺔ ،ﺍﻟﺬﻳﻦ ﻣﻨﻬﻢ ﺃﺑﻮ ﺑﻼﻝ ﻣِﺮﺩﺍﺱ ﺑﻦ ﺣﺪﻳﺮٍ ،ﻭﺍﺑﻦ
ﺣﺒﻨﺎﺀ ﺍﻟﺸﺎﻋﺮ؛ ﻭﺭﺑﻴﻌﺔ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﺣﻨﻈﻠﺔ ،ﺍﻟﺬﻳﻦ ﻣﻨﻬﻢ ﺍﳊﹶﻨﺘﻒ ﺑﻦ ﺍﻟﺴﺠﻒ .ﻭﺭﺟﻞ ﺭﺑﻌﺔﹲ ﻭﻗﺎﻟﻮﺍ ﺭﺑﻌﺔﹲ:
ﺑﻴﻦ ﺍﻟﻄﱠﻮﻳﻞ ﻭﺍﻟﻘﺼﲑ .ﻭﺭﺑﻊ ﺍﻟﻘﻮﻡ ﺑﺎﳌﻜﺎﻥ ،ﺇِﺫﺍ ﺃﻗﺎﻣﻮﺍ ﺑﻪ ،ﻭﺭﺑﻊ ﺍﻟﻘﻮﻡِ :ﻣﱰﻟﹸﻬﻢ ﺃﹶﻱ ﻭﻗﺖٍ ﻛﺎﻥ ،ﻭﻣﺮﺑﻌﻬﻢ:
ﻣﱰِﳍﻢ ﰲ ﺍﻟﺮﺑﻴﻊ .ﻭﻣﺮﺗﺒﻌﻬﻢ :ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻳﺮﻋﻮﻥ ﻓﻴﻪ ﺍﻟﺮﺑﻴﻊ ،ﻭﺍﻟﺮﺑﺎﻋِﻲ ﻣﻦ ﺍﻟﺪﻭﺍﺏ ﻣﻦ ﺫﻭﺍﺕ ﺍﻟﻈﱠﻠﻒ
ﻭﺍﳋﻒ ﻭﺍﳊﺎﻓﺮ :ﻣﺎ ﺳﻘﻄﺖ ﺭﺑﺎﻋِﻴﺘﺎﻩ ،ﻭﻳﻘﺎﻝ :ﺩﺍﺑﺔ ﺭﺑﺎﻉٍ ﻭﺍﻷُﻧﺜﻰ ﺭﺑﺎﻋﻴﺔﹲ .ﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ:
ﺭﺒﺎﻋِﻴﺎﹰ ﻤﺭ ﺘﹶﺒِﻌﺎﹰ ﺃﻭ ﺸﹶﻭﻗﹶﺒﺎ
ﻭﻧﺎﻗﺔ ﻣﺮﺑِﻊ ،ﺇﺫﺍ ﻧﺘِﺠﺖ ﰲ ﺃﻭﻝ ﺍﻟﺮﺑﻴﻊ .ﻭﻧﺎﻗﺔ ﻣﺮﺑﺎﻉ ،ﺇﺫﺍ ﻛﺎﻥ ﻣﻌﻬﺎ ﻭﻟﺪ ﺭﺑﻊ؛ ﻭﺍﳉﻤﻊ ﻣﺮﺍﺑﻊ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻭﺃَﻋﺎﻨﻲ ﺍﻟﻤﺭﺍﺒﻊ ﻭﺍﻟﺤِﻘﺎﻓﺎ
ﻭﺍﻟﺮﺑﻴﻊ :ﻭﻗﺖ ﻣﻦ ﺍﻟﺴﻨﺔ ﻣﻌﺮﻭﻑ .ﻭﻗﺪ ﺍﺳﺘﻘﺼﻴﻨﺎ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﰲ ﻛﺘﺎﺏ ﺍﳉﻤﻬﺮﺓ.
ﻋﺘﺒﺔ ،ﻭﻣﻌﺘﺐ ،ﻭﻋﺘﻴﺒﺔ ﻭﻫﻮ ﺍﻟﺬﻱ ﺃﻛﻠﻪ ﺍﻷﺳﺪ ﺑﺪﻋﻮﺓِ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .ﻓﺘﻌﺘﺒﺔ :ﻓﹸﻌﻠﺔ .ﻭﻣﻌﺘﺐ:
ﻣﻔﻌﻞ .ﻭﻋﺘﻴﺒﺔ :ﺗﺼﻐﲑ ﻋﺘﺒﺔ .ﻭﻛﺎﻥ ﺃﹶﺑﻮ ﳍﺐٍ ﻳﻜﲎ ﺃﹶﺑﺎ ﻋﺘﺒﺔ .ﻭﺍﺷﺘﻘﺎﻕ ﻫﺬﻩ ﺍﻷﲰﺎﺀ ﻛﻠﱢﻬﺎ ﻣﻦ ﺍﳌﻌﺘﺐ ،ﻣﻦ
ﻗﻮﳍﻢ :ﻋﺎﺗﺒِﺖ ﻓﻼﻧﺎﹰ ﻓﺄﻋﺘﺒﲏ ،ﺃﻱ ﺍﺳﺘﺮﺿﻴﺘﻪ ﻓﺄﺭﺿﺎﱐ .ﻭﺍﻻﺳﻢ ﺍﻟﻌﺘﺎﺏ ﻭﺍﳌﹶﻌﺘﺒﺔ ،ﻭﺍﳌﺼﺪﺭ ﺍﻟﻌﺘﺐ ،ﻭﺍﻟﻌﺘﺐ:
ﺍﻟﻐِﻠﻆﹶ ﻣﻦ ﺍﻷﺭﺽ ﰲ ﻫﺒﻮﻁ ﻭﺻﻌﻮﺩ .ﻭﺍﻋﺘﻨﺐ ﺍﳊﻤﺎﺭ ﻭﺍﻟﺒﻌﲑ ،ﺇﺫﺍ ﻣﺸﻰ ﻋﻠﻰ ﺛﻼﺙٍ .ﻭﻗﺪ ﲰﺖ ﺍﻟﻌﺮﺏ ﻋﺘﺎﺑﺎﹰ
ﻭﻋﺘِﻴﺒﺎﹰ ﻭﻫﻮ ﺃﹶﺑﻮ ﺑﻄﻦ ﻣﻨﻬﻢ .ﻭﺑﻨﻮ ﻋﺘﺎﺏ :ﺑﻄﻦ ﻣﻦ ﺑﲏ ﺗﻐِﻠﺐ ،ﺇﻟﻴﻬﻢ ﻳﻨﺴﺐ ﺍﻟﻌﺘﺎﰊ ﺻﺎﺣﺐ ﺍﻷﺧﺒﺎﺭ .ﻭﻋﺘﺒﺔ
ﺍﻟﺒﺎﺏ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻬﺎ ،ﻓﻘﺎﻝ ﻗﻮﻡ :ﻫﻲ ﺍﻷﺳﻜﹸﻔﱠﺔ .ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ :ﻫﻲ ﺍﻟﻌﺎﺭﺿﺔ ﺍﻟﻌﻠﻴﺎ ﺍﻟﱵ ﻳﺪﻭﺭ ﻓﻴﻬﺎ ﺍﻟﺒﺎﺏ.
ﻭﻋِﺘﺒﺎﻥﹸ :ﺍﺳﻢ .ﻭﻋﻮﺗﺐ :ﻣﻮﺿﻊ ،ﺍﻟﻮﺍﻭ ﺯﺍﺋﺪﺓ .ﻭﺍﻟﻌﺎﺗﺐ :ﺍﻟﻮﺍﺟﺪ ﻣﻦ ﺍﻟﻐﻀﺐ .ﻭﺍﳌﹸﻌﺘِﺐ :ﺍﳌﺴﺘﺮﺿِﻲ.
ﻭﻣﻨﻬﻢ ﺍﻟﺴﺮﻱ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﺍﻟﻌﺒﺎﺱ .ﻭﺍﻟﺴﺮﻱ ﻓﻌﻴﻞ ﻣﻦ ﻗﻮﳍﻢ :ﺳﺮﻭ ﺍﻟﺮﺟﻞﹸ ﻳﺴﺮﻭ ،ﺇﺫﺍ ﺻﺎﺭ
ﺳﺮﻳﺎﹰ .ﻭﻳﻘﺎﻝ :ﺳﺮﻯ ﻗِﻨﺎﻋﻪ ﻳﺴﺮﻩ ﺳﺮﻭﺍﹰ ،ﺇﺫﺍ ﺣﺴﺮﻩ ،ﻭﺳﺮﺍﻛﹸﻤﻪ ﻋﻦ ﺫﺭﺍﻋﻪ ،ﻭﺳﺮﺍ ﺍﳉﹸﻞﱠ ﻋﻦ ﺍﻟﻔﹶﺮﺱ ،ﻭﺍﳌﺼﺪﺭ
ﻓﻴﻬﺎ ﻛﻠﱠﻬﺎ ﺍﻟﺴﺮﻭ .ﻭﺍﻟﺴﺮﻭ ﻣﻦ ﺍﻷَﺭﺽ ،ﻣﺜﻞ ﺍﻟﻨﻌﻒ ﻭﺍﳋﹶﻴﻒ ،ﻭﻫﻮ ﻫﺒﻮﻁﹲ ﻭﺍﺭﺗﻔﺎﻉ ﺑﲔ ﺳﻔﺢ ﺍﳉﺒﻞ
ﻭﺍﻟﺴﻬﻞ ،ﻭﻣﻨﻪ ﺳﺮﻭ ﺣِﻤﲑ .ﻭﺃﹶﻧﺸﺪ ﻻﺑﻦ ﻣﻘﺒﻞ:
ﺃَﻨﱠﻲ ﺘﹶﺴﺩﻴﺕِ ﻭﻫﻨﺎﹰ ﺫﻟﻙ ﺍﻟﺒِﻴﻨﹶﺎ ﺒﺴﺭﻭِ ﺤِﻤﻴﺭ ﺃﺒﻭﺍﻝُ ﺍﻟ ﺒِﻐﺎﻝِ ﺒﻪ
ﻓﺄﻣﺎ ﺍﻟﺴﺮﻭ ﻫﺬﺍ ﺍﻟﺸﺠﺮ ﻓﻔﺎﺭﺳﻲ ﻣﻌﺮﺏ .ﻭﺍﻟﺴﺮﻭﺓ :ﺳﻬﻢ ﺻﻐﲑ ﻳﺘﻌﻠﱠﻢ ﻋﻠﻴﻪ ﺍﻟﺼﺒﻴﺎﻥ ﺍﻟﺮﻣﻲ ،ﻭﺍﳉﻤﻊ ﺳﺮﻯ.
ﻭﻛﺎﻥ ﳊﻤﺰﺓ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﺍﺑﻦ ﻳﺴﻤﻰ ﻳﻌﻠﹶﻰ ،ﻭﻛﺎﻥ ﻳﻜﹸﻨﻰ ﺑﺄﹶﰊ ﻳﻌﻠﹶﻰ ﻭﺑﺄﹶﰊ ﻋﻤﺎﺭﺓ ،ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ .ﻭﻗﺪ
ﻓﺴﺮﻧﺎ ﻳﻌﻠﻰ.
ﻭﻣﻨﻬﻢ :ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﻧﻮﻓﻞ ،ﺍﻟﺬﻱ ﻳﻘﺎﻝ ﻟﻪ ﺑﺒﺔ ﻭﺑﺒﺔﹸ :ﻟﻘﺐ ﻟﻘﱠﺒﺘﻪ ﺑﻪ ﺃﻣﺔ .ﻭﻛﺎﻧﺖ ﺗﺮﻗﱢﺼﻪ ﻭﺗﻘﻮﻝ:
ﺠﺎﺭﻴﺔﹰ ﺨِﺩﺒ ﻪ ﻷُﻨﻜﺤﻥ ﺒﺒﻪ
ﺘﺠﺏ ﺃﻫﻝَ ﺍﻟﻜﹶﻌﺒﻪ
ﺃﻱ ﺗﻐﻠِﺐ ﻧﺴﺎﺀَ ﻗﺮﻳﺶ ﲜﻤﺎﳍﺎ .ﻭﺍﺻﻄﻠﺢ ﻋﻠﻴﻪ ﺃﻫﻞ ﺍﻟﺒﺼﺮﺓ ﺃﻳﺎﻡ ﻓﺘﻨﺔ ﺍﺑﻦِ ﺍﻟﺰﺑﲑ .ﻭﺍﻟﺒﻴﺒﺔ :ﻣﺴِﻴﻞ ﺍﳌﺎﺀ ﻣﻦ
ﻣﻔﹾﺮﻍ ﺍﻟﺪﻟﻮ ﺇﱃ ﺍﳊﻮﺽ ،ﻭﺑﻪ ﲰﻲ ﺍﻟﺮﺟﻞﹸ ﺑﻴﺒﺔ؛ ﻭﻟﻴﺲ ﻣﻦ ﻫﺬﺍ.
ﻭﻣﻨﻬﻢ :ﺍﻟﺼﻠﺖ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻧﻮﻓﻞ ،ﻭﻛﺎﻥ ﻓﻘﻴﻬﺎﹰ ﺧﻴﺮﺍﹰ .ﻭﺍﻟﺼﻠﺖ :ﺍﳌﺎﺿﻲ ﰲ ﺍﻷﻣﻮﺭ .ﻭﻣﻨﻪ ﻗﻮﳍﻢ:
ﺍﻧﺼﻠﹶﺖ ﰲ ﺃﻣﺮﻩ ،ﺇﺫﺍ ﺟﺪ ﻓﻴﻪ ،ﻳﻨﺼﻠِﺖ ﺍﻧﺼﻼﻧﺎﹰ .ﻭﺃﹶﺻﻠﺖ ﺳﻴ ﻔﹶﻪ ،ﺇﺫﺍ ﺟﺮﺩﻩ .ﻭﺍﻟﺴﻴﻒ ﺻﻠﹾﺖ ﻭﺻﻠِﻴﺖ
ﻭﺇﺻﻠﻴﺖ .ﻗﺎﻝ ﺭﺅﺑﺔ:
ﻜﺄَﻨﱠﻨﻲ ﺴﻴ ﻑﹲ ﺒﻬﺎ ﺇﺼﻠﻴ ﺕﹸ
ﻭﻗﺪ ﲰﺖ ﺍﻟﻌﺮﺏ ﺻﻠﺘﺎﹰ ﻭﺻﻠﹶﺘﺎﻧﺎﹰ .ﻭﺭﺟﻞﹲ ﻣِﺼﻼﺕ :ﻣﺎﺽٍ ﰲ ﺍﻷﻣﻮﺭ ﻭﻛﺬﻟﻚ ﺍﻟﻨﺎﻗﺔﹸ ﺇﺫﺍ ﻛﺎﻧﺖ ﺟﺮﻳﺌﺔﹰ ﻋﻠﻰ
ﺍﻟﺴﲑ .ﻗﺎﻝ ﺭﺅﺑﺔ:
ﺘﻨﺸﱠﻁﹶﺘﹸﻪ ﻜﻝﱡ ﻤِﺼﻼﺕِ ﺍﻟﻭﻫ ﻕﹸ
ﻭﻣﻨﻬﻢ :ﺁﺩﻡ ﺑﻦ ﺭﺑﻴﻌﺔ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﺑﻌﺪ ﺍﳌﻄﻠﺐ ،ﻗﹸﺘِﻞ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﻭﺿﻊ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ
ﻭﺳﻠﻢ ﺩﻣﻪ ﻳﻮﻡ ﻓﻴﺘﺢِ ﻣﻜﱠﺔ .ﻭﺍﺷﺘﻘﺎﻕ ﺁﺩﻡ ﻣﻦ ﺷﻴﺌﲔ :ﺇﻣﺎ ﻣﻦ ﻗﻮﳍﻢ :ﺭﺟﻞ ﺁﺩﻡ ﺑﻴﻦ ﺍﻷَﺩﻣﺔ ،ﻭﻫﻲ ﺳﻤﺮﺓ
ﻛﺪِﺭﺓﹲ .ﺃﻭ ﺗﻜﻮﻥﹸ ﻣﻦ ﻗﻮﳍﻢ :ﻇﱯ ﺁﺩﻡ ﻭﲨﻞ ﺁﺩﻡ .ﻭﺍﻵﺩﻡ ﻣﻦ ﺍﻟﻈﱢﺒﺎﺀ :ﺍﻟﻄﱠﻮﻳﻞ ﺍﻟﻘﻮﺍﺋﻢ ﻭﺍﻟﻌﻨﻖِ ﺍﻟﻨﺎﺻ ﻊ ﺑﻴﺎﺽِ
ﺃﻣﻴﺔ ﺍﻷﻛﱪ ،ﻭﺣﺒِﻴﺐ ،ﻭﺃﻣﻴﺔﹸ ﺍﻷَﺻ ﻐﺮ ،ﻭﻧﻮﻓﻞﹲ ،ﻭﺭﺑﻴﻌﺔ ،ﻭﻋﺒﺪ ﺍﻟﻌﺰﻯ .ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻷﲰﺎﺀ ﻛﻠﻬﺎ.
ﻭﻟﺪ ﺃﻣﻴﺔﹸ ﺑﻦ ﻋﺒﺪ ﴰﺲ :ﺍﻟﻌﺎﺹ ،ﻭﺃﹶﺑﻮ ﺍﻟﻌﺎﺹ ،ﻭﺍﻟﻌِﻴﺺ ﺩﺭﺝ ﻭﺃﺑﻮ ﺍﻟﻌِﻴﺺ ،ﻭﺍﻟﻌﻮﺍﺑﺺ ،ﻭﻫﻢ ﺍﻷﻋﻴﺎﺹ.
ﻭﺣﺮﺏ ،ﻭﺃﹶﺑﻮ ﺣﺮﺏ ،ﻭﺳﻔﻴﺎﻥ ﻭﺃﺑﻮ ﺳﻔﻴﺎﻥﹶ ﻭﺍﲰﻪ ﻋﻨﺒﺴﺔ ،ﻭﻋ ﻤﺮﻭ ،ﻭﺃﹶﺑﻮ ﻋﻤﺮﻭ.
ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑ ﺍﻟﻌﺎﺹ ﻭﻣﺎ ﻓﻴﻪ ،ﻭﻛﺬﻟﻚ ﺍﻟﻌِﻴﺺ ﻭﻋﻨﺒﺴﺔ.
ﻓﺄﻣﺎ ﺳﻔﻴﺎﻥ ﻓﻬﻮ ﻓﻌﻼﻥ ،ﻣﻦ ﻗﻮﳍﻢ :ﺳﻔﹶﺖ ﺍﻟﺮﻳﺢ ﺍﻟﺘﺮﺍﺏ ﺗﺴﻔِﻴﻪ ﺳﻔﹾﻴﺎﹰ ﻓﻬﻮ ﻣﺴﻔِﻲ .ﻭﻗﻮﳍﻢ :ﺍﻟﺴﺎﰲ ،ﺟﻌِﻞ
ﺃﻣﻴﺔ ﺍﻷﻛﱪ ،ﻭﺣﺒِﻴﺐ ،ﻭﺃﻣﻴﺔﹸ ﺍﻷﺻ ﻐﺮ ،ﻭﻧﻮﻓﻞﹲ ،ﻭﺭﺑﻴﻌﺔ ﻭﻋﺒﺪ ﺍﻟﻌﺰﻯ .ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻷﲰﺎﺀ ﻛﻠﻬﺎ.
ﻭﻟﺪ ﺃﻣﻴﺔ ﺑﻦ ﻋﺒﺪ ﴰﺲ :ﺍﻟﻌﺎﺹ ،ﻭﺃﺑﻮ ﺍﻟﻌﺎﺹ ،ﻭﺍﻟﻌِﻴﺺ ﺩﺭﺝ ،ﻭﺃﺑﻮ ﺍﻟﻌِﻴﺺ ،ﻭﺍﻟﻌﻮﻳﺺ ،ﻭﻫﻢ ﺍﻷﻋﻴﺎﺹ.
ﻭﺣﺮﺏ ،ﻭﺃﺑﻮ ﺣﺮﺏ ،ﻭﺳﻔﻴﺎﻥ ،ﻭﺃﺑﻮ ﺳﻔﻴﺎﻥﹶ ﻭﺍﲰﻪ ﻋﻨﺒﺴﺔ ،ﻭﻋﻤﺮﻭ ،ﻭﺃﺑﻮ ﻋﻤﺮﻭ.
ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑ ﺍﻟﻌﺎﺹ ﻭﻣﺎ ﻓﻴﻪ ،ﻭﻛﺬﻟﻚ ﺍﻟﻌِﻴﺺ ﻭﻋﻨﺒﺴﺔ.
ﻓﺄﻣﺎ ﺳﻔﻴﺎﻥ ﻓﻬﻮ ﻓﹸﻌﻼﻥ ،ﻣﻦ ﻗﻮﳍﻢ :ﺳﻔﹶﺖ ﺍﻟﺮﻳﺢ ﺍﻟﺘﺮﺍﺏ ﺗﺴﻔِﻴﻪ ﺳﻔﹾﻴﺎﹰ ﻓﻬﻮ ﻣﺴﻔِﻲ .ﻭﻗﻮﳍﻢ :ﺍﻟﺴﺎﻓﲔ ﺟﻌِﻞ
ﺍﻟﻔﻌﻞﹸ ﻟﻪ ﻣﻦ ﺍﳌﻘﻠﻮﺏ ،ﻛﺄﻧﻪ ﻓﺎﻋﻞ ﺣﻮﻝ ﻋﻦ ﻣﻔﻌﻮﻝ ،ﻛﻤﺎ ﻗﺎﻟﻮﺍ :ﻋﻴﺸﺔ ﺭﺍﺿﻴﺔ ﰲ ﻣﻌﲎ ﻣﺮﺿﻴﺔ ،ﻭﺣﺠﺎﺑﺎﹰ
ﻣﺴﺘﻮﺭﺍﹰ ،ﰲ ﻣﻌﲎ ﺳﺎﺗﺮ ،ﻭﺍﷲ ﻋﺰ ﻭﺟﻞ ﺃﻋﻠﻢ .ﺃﻭ ﻳﻜﻮﻧﻮﻥ ﺃﺭﺍﺩﻭﺍ :ﺫﺍ ﺳﻔﻲ ،ﻛﻤﺎ ﻗﺎﻟﻮﺍ :ﺗﺎﻣﺮ ﻭﻻﺑﻦ ،ﰲ
ﻣﻌﲎ ﺫﻱ ﲤﺮ ﻭﺫﻱ ﻟﱭ .ﻭﺍﻟﺴﻔِﻲ :ﺍﻟﺘﺮﺍﺏ ﺍﳌﺪﻗﻖ ﺍﻟﺬﻱ ﺗﺴﻔﻴﻪ ﺍﻟﺮﻳﺢ ،ﻭﺃﺣﺴﺐ ﺃﻥ ﺍﻟﺴﻔﹶﻰ ﻣﻦ ﻫﺬﺍ ،ﻭﻫﻮ
ﺍﻟﺘﺮﺍﺏ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻭﺩﻋﻬﺎ ﺇﺫﺍ ﻤﺎ ﻏ ﻴﺒﺘﹾﻬﺎ ﺴﻔﺎﺘﹸﻬﺎ ﻓﻼ ﺘﹸﻠﹾﻤِﺱِ ﺍﻷَﻓﻌﻰ ﻴﺩﻴﻙ ﺘﹸﺜِﻴﺭﻫﺎ
ﻭﺍﻟﺴﻔﹶﻰ :ﺷﻮﻙ ﺍﻟﺒﻬﻤﻰ ،ﻭﻫﻮ ﻧﺒﺖ ﻟﻪ ﺷﻮﻙ ﻛﺸﻮﻙ ﺍﻟﺴﻨﺒﻞ ،ﺍﻟﻮﺍﺣﺪﺓ ﺳﻔﹶﺎﺓ .ﻗﻞ ﺍﳍﹸﺬﹶﱄ:
ﺴﻔﺎﺓﹲ ﻟﻬﺎ ﻓﻭﻕﹶ ﺍﻟﺘﱡﺭﺍﺏ ﺯﻟﻴ ﻝُ
ﻭﺍﻟﺴﻔﺎ :ﺧِﻔﹼﺔ ﻧﺎﺻﻴﺔ ﺍﻟﻔﺮﺱ ،ﻭﻫﻮ ﻋﻴﺐ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ،ﺳﻼﻣﺔﹸ ﺑﻦ ﺟﻨﺪﻝٍ:
ﻴﺴﻘﹶﻰ ﺩﻭﺍﺀ ﻗﹶﻔِﻲ ﺍﻟﺴﻜﹾﻥِ ﻤﺭﺒﻭﺏِ ﻟﻴﺱ ﺒﺄﻗﹾﻨﹶﻰ ﻭﻻ ﺃﺴﻔﹶﻰ ﻭﻻ ﺴﻐِﻝٍ
ﺍﻟﻘﻨﺎ :ﺍﺣﺪﻳﺪﺍﺏ ﺍﻷﻧﻒ ،ﻭﻫﻮ ﻗﺒﻴﺢ ﻭﻟﻴﺲ ﺑﺎﻟﻌﻴﺐ ﺍﳌﻜﺮﻭﻩ ،ﻷﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺃﻗﻨﻰ ﺿﺎﻕ ﳐﺮﺝ ﻧﻔﹶﺴﻪ ﻓﻤﻸ ﺍﻟﺒﻬﺮ
ﺟﻮﻓﹶﻪ ،ﻭﺍﻟﺴﻔﺎ :ﻣﺎ ﺫﻛﺮﺗﻪ ﺁﻧﻔﺎﹰ ،ﻭﻫﻮ ﻗﺒﻴﺢ ﻭﻟﻴﺲ ﺑﻌﻴﺐ .ﻭﺍﻟﺴﻐﻞ :ﺍﺿﻄﺮﺍﺏ ﺍﳋﹶﻠﹾﻖ ،ﻭﻫﻮ ﻋﻴﺐ ﻗﺒﻴﺢ ﺿﺎ ﺭ،
ﻭﻣﻦ ﺭﺟﺎﻝ ﺑﲏ ﺃﻣﻴﺔ :ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺃﰊ ﺳﻔﻴﺎﻥ ،ﻭﺍﲰﻪ ﺻﺨﺮ ﺑﻦ ﺣﺮﺏ ﺑﻦ ﺃﻣﻴﺔ .ﻭﺍﺷﺘﻘﺎﻕ ﻣﻌﺎﻭﻳﺔ ﻣﻦ ﻗﻮﳍﻢ:
ﺗﻌﺎﻭﻯ ﺍﻟﻘﻮﻡ ،ﺇﺫﺍ ﺗﺪﺍﻋﻮﺍ ﺇﱃ ﺣﺮﺏٍ ﻭﻏﲑﻫﺎ .ﻭﺍﺳﺘﻌﻮﻯ ﺑﻨﻮ ﻓﻼ ﻥٍ ،ﺇﺫﺍ ﺍﺳﺘﻨﺼﺮﻭﻫﻢ .ﻭﺍﺳﺘﻌﻮﻯ ﺍﻟﺮﺟﻞﹸ ،ﺇﺫﺍ
ﺑﺎﺕ ﺍﻟﻘﹶﻔﹾﺮ .ﻭﺍﺳﺘﻌﻮﻯ ﺍﻟﻜﻼﺏ ﻟﻴﺴﻤﻊ ﻧﺒﺎﺣﻬﺎ ،ﻓﻴﻌﻠﻢ ﺃﻧﻪ ﻗﺮﻳﺐ ﻣﻦ ﻣﺎﺀ ﺃﻭ ﺣِﻠﹼﺔ .ﻭﺍﻟﺼﺨﺮ ﻣﻌﺮﻭﻑ ،ﻭﻟﻴﺲ
ﻛﻞﱡ ﺍﳊﺠﺎﺭﺓِ ﺗﺴﻤﻰ ﺻﺨﺮﺍﹰ ،ﻭﺇﻧﻤﺎ ﺍﻟﺼﺨﺮﺓ ﺍﻟﺼﻔﹶﺎﺓ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﱵ ﻻ ﻳﻤﻜﻦ ﲪﻠﹸﻬﺎ ﻭﻻ ﺇﺯﺍﻟﺘﻬﺎ ﻋﻦ ﻣﻜﺎﺎ،
ﻭﺍﳉﻤﻊ ﺻﺨﺮ ﻭﺻﺨﻮﺭ .ﺍﺑﻦ ﺣﺮﺏٍ ﺍﳊﺮﺏ :ﺿﺪ ﺍﻟﺴﻠﻢ ،ﻭﺍﳉﻤﻊ ﺣﺮﻭﺏ .ﻗﺎﻝ ﺃﺑﻮ ﺣﺎﺗِﻢ :ﻻ ﺃﺩﺭﻱ ﺍﺷﺘﻘﺎﻕ
ﺣﺮﺏٍ ﻣﻦ ﺍﳊﹶﺮﺏ ﺃﻭ ﻣﻦ ﺍﳊﹶﺮﺏ .ﻭﺣﺮِﺏ ﺍﻟﺮﺟﻞﹸ ،ﺇﺫﺍ ﺃﺻﻴﺐ ﲟﺎﻟﻪ ،ﻓﻬﻮ ﳏﺮﻭﺏ ﻭﺣﺮﻳﺐ .ﻭﺭﺟﻞﹲ ﻣِﺤﺮﺏ
ﻭﻣِﺤﺮﺍﺏ ،ﺇﺫﺍ ﻛﺎﻥﹶ ﺻﺎﺣﺐ ﺣﺮﺏ ﻳﺴ ﻌِﺮﻫﺎ .ﻭﺍﶈﺮﺍﺏ :ﺻﺪﺭ ﺍﻟﺒﻴﺖ ﻭﺃﺷﺮﻑ ﻣﻮﺿﻊٍ ﻓﻴﻪ .ﻭ ﺍﶈﺮﺍﺏ:
ﺍﻟﻐﺮﻓﺔ .ﻭﻳﺪﻟﱡﻚ ﻋﻠﻰ ﺫﻟﻚ ﻗﻮﻟﻪ ﺟﻞﹼ ﺛﻨﺎﺅﻩ" :ﺇﺫﹾ ﺗﺴﻮﺭﻭﺍ ﺍﳌِﺤﺮﺍﺏ "ﻭﺍﻟﺘﺴﻮﺭ ﻻ ﻳﻜﻮﻥ ﺇﻻﱠ ﻣﻦ ﺳﻔﹾﻞٍ ﺇﱃ ﻋﻠﹾﻮ.
ﻭﻗﺎﻝ ﺃﹶﺑﻮ ﺣﺎﰎٍ ﻭﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻋﻦ ﺍﻷﺻﻤﻌﻲ :ﺍﳌِﺤﺮﺍﺏ ﺍﻟﻐﺮﻓﺔ .ﻭﺃﻧﺸﺪﻭ ﻋﻦ ﺍﻷﺻﻤﻌﻲ:
ﻟﻡ ﺃﺩﻥ ﺤﺘﱠﻰ ﺃﺭﺘﻘِﻲ ﺴﻠﱠﻤﺎ ﺭﺒﺔ ﻤِﺤﺭﺍﺏٍ ﺇﺫﺍ ﺠﺌﺘﻬﺎ
ﻭﺣﺮﺑﺖ ﺍﻟﺴﻨﺎﻥﹶ ،ﺇﺫﺍ ﺃﺭﻫﻔﹾﺘﻪ .ﻭﺣﺮﺑﺖ ﺍﻷﺳ ﺪ ،ﺇﺫﺍ ﺃﻏﻀﺒﺘﻪ .ﻭﻗﺎﻝ:
ﻭﺃُﻭﻟِﻴﻬِﻡ ﻤﻨﱢﻲ ﺴِﻨﺎﻨﺎﹰ ﻤﺤﺭﺒﺎﹰ
ﻭﺣﺮﺑﺔ :ﻣﻮﺿﻊ ﻣﻌﺮﻭﻑ ،ﻻ ﺗﺪﺧﻠﻬﺎ ﺍﻷﻟﻒ ﻭﺍﻟﻼﻡ ﻭﺍﳊﺎﺭﺙ ﺍﳊﺮﺍﺏ ﺍﳌﻠﻚ ﺍﻟﻜﻨﺪﻱ ﺟﺪ ﺃﰊ ﺍﻣﺮﺉ ﺍﻟﻘﻴﺲ
ﺑﻦ ﺣﺠﺮ ،ﲰﻲ ﺑﺬﻟﻚ ﻷﻧﻪ ﻛﺎﻥ ﻳﺤﺮﺏ ﺍﻟﻨﺎﺱ ﻭﺣﺎﺭﺏ :ﻣﻮﺿﻊ ﺃﻭ ﺟﺒﻞ .ﺍﺑﻦ ﺃﻣﻴﺔ ،ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑﻩ.
ﻭﻣﻦ ﺭﺟﺎﻝ ﺑﲏ ﺃﻣﻴﺔ ﺑﻦ ﻋﺒﺪ ﴰﺲٍ :ﺍﳊﻜﹶ ﻢ ﺑﻦ ﺃﰊ ﺍﻟﻌﺎﺹ ،ﻭﻣﺮﻭﺍﻥ ﺍﺑﻦ ﺍﳊﻜﻢ .ﻭﺍﺷﺘﻘﺎﻕ ﺍﳊﻜﹶﻢ ﻣﻦ ﻗﻮﳍﻢ:
ﻭﻣﻨﻬﻢ :ﻣﻌﺎﻭﻳﺔﹸ ﺑﻦ ﺍﳌﻐﲑﺓ ﺑﻦ ﺃﰊ ﺍﻟﻌﺎﺹ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﻣﺜﱠﻞ ﲝﻤﺰﺓﹶ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻪ ﻓﺘﻴﺔﹶ ،ﻓﻘﻠﻪ ﺭﺟﻞﹲ ﻣﻦ
ﺃﹶﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻌﺪ ﺛﺎﻟﺜﺔ.
ﻭﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻋﻘﹾﺒﺔ :ﺃﺧﻮ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﹼﺎﻥِ ﻷﻣﻪ ،ﺃﻣﻬﻤﺎ ﺃﺭﻭﻯ ﺑﻨﺖ ﻛﹸﺮﻳﺰ .ﻭﺍﺷﺘﻘﺎﻕ ﺍﻟﻮﻟﻴﺪ ﻣﻦ ﻗﻮﳍﻢ :ﻭﻟﻴﺪ
ﻭﻣﻮﻟﻮﺩ ،ﻛﺄﻧﻪ ﻓﻌِﻴﻞﹲ ﻋﺪِﻝ ﻋﻦ ﻣﻔﻌﻮﻝ ،ﻭﺍﳉﻤﻊ ﻭﻟﺪﺍﻥﹲ .ﻭﻛﺬﻟﻚ ﻓﺴﺮ ﰲ ﺍﻟﺘﱰﻳﻞ ﰲ ﻗﻮﻟﻪ ﺟﻞﹼ ﻭﻋﺰ" :ﺃﻟﹶ ﻢ
ﻧﺮﺑﻚ ﻓﻴﻨﺎ ﻭﻟﻴﺪﺍﹰ" ﻭﻗﺎﻝ ﻋﺰ ﻭﺟﻞﹼ" :ﻳﻮﻣﺎﹰ ﻳﺠﻌﻞﹸ ﺍﻟﻮِﻟﺪﺍﻥﹶ ﺷِﻴﺒﺎﹰ" .ﻭﺍﻟ ِﻮﻟﹾﺪ ﻭﺍﻟﻮﻟﹾﺪ :ﺍﻷﻭﻻﺩ ،ﻭﻗﺪ ﻗﺮﺉ ﻤﺎ "ﻣﺎﻟﻪ
ﻭ ﻭﻟﹾﺪﻩ" ﻭ"ﻭِﻟﹾﺪﻩ" .ﻭﻭﻟﻴﺪﺓ ﺍﻟﻘﻮﻡ ﺍﻟﱵ ﺗﻮﻟﺪ ﻋﻨﺪﻫﻢ .ﻭﺍﻟﻮﻟﹶﻴﺪ :ﻣﺼﻐﺮ ﺍﻟﻮﻟﻴﺪ ،ﻭﻗﺪ ﲰﺖ ﺍﻟﻌﺮﺏ ﻭﻟﻴﺪﺍﹰ ﻭﻭﻻﹼﺩﺍﹰ.
ﻭﻫﺬﺍ ﻳﺴﺘﻘﺼﻰ ﰲ ﻟﻐﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺇﻥ ﺷﺎﺀ ﺍﷲ.
ﻭﻣﻦ ﺭﺟﺎﻝ ﺑﲏ ﺃﻣﻴﺔ :ﺃﻣﻴﺔ ﺍﻷﺻﻐﺮ ﺑﻦ ﻋﺒﺪ ﴰﺲ.
ﻭﻣﻦ ﻭﻟﺪ ﺣﺒﻴﺐ ﺑﻦ ﻋﺒﺪ ﴰﺲ :ﺭﺑﻴﻌﺔ ﺑﻦ ﺣﺒِﻴﺐ ،ﻭﺳﻤﺮﺓ ﺑﻦ ﺣﺒﻴﺐ .ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑ ﺭﺑﻴﻌﺔ .ﻭﺳﻤﺮﺓ ﻣﺸﺘﻖ
ﻣﻦ ﺍﻟﺴﻤﺮ ،ﻭﻫﻮ ﺿﺮﺏ ﻣﻦ ﺍﻟﻌِﻀﺎﻩِ .ﻭﺍﻟﻌِﻀﺎﻩ :ﻛﻞﱡ ﺷﺠﺮٍ ﻟﻪ ﺷﻮﻙ .ﻭﺃﻫﻞ ﺍﳊﺠﺎﺯ ﻳﻘﻮﻟﻮﻥ :ﺳﻤﺮﺓ ،ﻭﺑﻨﻮ
ﲤﻴﻢ ﻳﻘﻮﻟﻮﻥ :ﺳﻤﺮﺓ .ﻭﺍﻟﺴﻤﺮﺓ :ﻟﻮﻥﹲ ﺑﲔ ﺍﻟﺒﻴﺎﺽ ﻭﺍﻷُﺩﻣﺔ .ﻭﺳﻤِﲑﺍ ُﺀ :ﻣﻮﺿﻊ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﺒﻴﻥ ﺴﻤِﻴﺭﺍﺀ ﻭﺒﻴﻥ ﺘﹸﻭﺯِ
ﻭﺍﻟﺴﻤﺮ :ﺍﳊﺪﻳﺚ ﺑﺎﻟﻠﻴﻞ .ﻭﰲ ﺍﳊﺪﻳﺚ" :ﻓﺠﺪﺏ ﻋﻤﺮ ﺍﻟﺴﻤﺮ" ﺃﻱ ﻋﺎﺑﻪ .ﻭﻣﻦ ﺃﻣﺜﺎﳍﻢ" :ﻻ ﺃﺗﻴﻚ ﺍﻟﺴﻤﺮ
ﻭﺍﻟﻘﹶﻤﺮ ."ﻭﺍﺑﻨﺎ ﲰﲑٍ :ﺍﻟﻠﱠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ .ﻭﺍﻟﺴﺎﻣﺮ :ﺍﻟﻘﻮﻡ ﺍﳌﺘﺤﺪﺛﻮﻥ ﺑﺎﻟﻠﻴﻞ .ﻭﻛﺬﻟﻚ ﺍﻟﺴﻤﺎﺭ .ﻭﻓﻼﻥﹲ ﲰﲑِﻱ ،ﺃﻱ
ﺍﻟﺬﻱ ﻳﺴﺎﻣِﺮﱐ .ﻭﺍﳌﺴﻤﺎﺭ ﻣﻌﺮﻭﻑ ،ﻭﻫﻮ ﻣِﻔﻌﺎﻝﹲ ﻣﻦ ﻗﻮﳍﻢ :ﺳﻤﺮﺗﻪ ﺃﹶﺳﻤِﺮﻩ ﺳﻤﺮﺍﹰ .ﻭﺍﻣﺮﺃﺓ ﻣﺴﻤﻮﺭﺓ ﺍﳉﺴﻢ:
ﻣﻌﺼﻮﺑﺔ ﻏﲑ ﻣﺘﺨﺒﺨِﺒﺔ.
ﻭﻋﺒِﻴﻞ :ﺇﺧﻮﺓﹸ ﻋﺎﺩِ ﺑﻦ ﻋﻮﺹ ﺑﻦ ﺇﺭﻡ ﺑﻦ ﺳﺎﻡ ﺑﻦ ﻧﻮﺡ ،ﻭﻫﻢ ﻛﺎﻧﻮﺍ ﺃﻫﻞﹶ ﻳﺜﺮﺏ ﰲ ﻗﺪﱘ ﺍﻟﺪﻫﺮ ﻓﺄﺧﺮﺟﺘﻬﻢ
ﺍﻟﻌﻤﺎﻟﻴﻖ ،ﻭﻫﻢ ﺑﻨﻮ ﻋِﻤﻠﻴﻖ ﺑﻦ ﻻﻭﺫ ﺑﻦ ﺳﺎﻡ ﺑﻦ ﻧﻮﺡ ،ﻓﱰﹶﻟﻮﺍ ﺑﺎﳉﹸﺤﻔﺔ ﻓﺎﺟﺘﺤﻔﹶﻬﻢ ﺍﻟﺴﻴﻞﹸ ،ﻓﺴﻤﻴﺖ ﺍﳉﹸﺤﻔﺔ.
ﻭﻛﺎﻥ ﺍﲰﻬﺎ ﻣﻬﻴﻌﺔ.
ﻭﻣﻦ ﺭﺟﺎﻝ:
ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑ ﺍﳌﻄﹾﻠﺐ :ﻋﺒﻴﺪﺓ ،ﻭﺍﻟﻄﱡﻔﹶﻴﻞ ،ﻭﺍﳊﺼﲔ ،ﺑﻨﻮ ﺍﳊﺎﺭﺙ ﺍﺑﻦ ﺍﳌﻄﱠﻠﺐ ،ﺷﻬِﺪﻭﺍ ﺑﺪﺭﺍﹰ ﻣﻊ ﺍﻟﻨﱯ ﺻﻠﻰ
ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ.
ﻭﻋﺒﻴﺪﺓ :ﺗﺼﻐﲑ ﻋﺒﺪﺓ ،ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑﻩ .ﻭﺍﻟﻄﱡﻔﹶﻴﻞ :ﺗﺼﻐﲑ ﻃِﻔﹾﻞ .ﻭﺍﻟﻄﱢﻔﻞ :ﺍﻟﻮﻟﻴﺪ ،ﻃﻔﻞﹲ ﻣِﻦ ﺍﻟﻄﻔﻮﻟﺔ .ﻗﺎﻝ
ﺍﻷَﺻﻤﻌﻲ! :ﻻ ﺃﺩﺭﻱ ﻣﺎ ﺣﺪ ﺍﻟﻄﻔﻮﻟﺔ ﻭﺍﻟﻄﱠﻔﹾﻞ .ﻭﻳﻘﺎﻝ .ﺍﻣﺮﺃﺓﹲ ﻃﹶﻔﹾﻠﺔ :ﺭﺧﺼﺔ ﺍﻟﻠﺤﻢ ﺑﻴﻨﺔ ﺍﻟﻄﱠﻔﹶﺎﻟﺔ ،ﻭﻗﺎﻟﻮﺍ
ﺍﻟﻄﱡﻔﻮﻟﺔ ﺃﻳﻀﺎﹰ .ﻭﻗﺎﻝ ﻳﻮﻧﺲ :ﻃﻔﻠﺖ ﺍﳌﺮﺃﺓﹸ ﻃﹶﻔﺎﻟﺔﹲ ،ﺇﺫﺍ ﺻﺎﺭﺕ ﻃﹶﻔﹾﻠﺔ .ﻭﻟﻴﺲ ﻫﺬﺍ ﻋﻦ ﺍﻷﺻﻤﻌﻲ .ﻭﺍﻟﻄﱠﻔﹶﻞ:
ﺍﺧﺘﻼﻁ ﻇﹸﻠﹾﻤﺔ ﺍﻟﻠﻴﻞ ﺑﺒﺎﻗِﻲ ﺿﻮﺀِ ﺍﻟﻨﻬﺎﺭ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻭﻋﻠﻰ ﺍﻷﺭﺽِ ﻏﹶﻴﺎﻴﺎﺕﹸ ﺍﻟﻁﱠﻔﹶﻝ
ﻃﻔﱠﻞ ﺍﻟﻠﻴﻞﹸ ﺗﻄﻔﻴﻼﹰ ،ﺇﺫﺍ ﺃﻗﺒﻞﹶ .ﻓﺄﻣﺎ ﻗﻮﻝﹸ ﺍﻟﻌﺎﻣﺔ ﻃﹸﻔﹶﻴﻠﻲ ،ﻓﻤﻨﺴﻮﺏ ﺇﱃ ﻃﹸﻔﹶﻴﻞِ ﺍﻟﻌﺮﺍﺋﺲ :ﺭﺟﻞٍ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ،
ﻗﺎﻝ ﺍﻷﺻﻤﻌﻲ :ﻻ ﺃﺩﺭﻱ ﳑﻦ ﻫﻮ .ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ :ﻫﻮ ﻣﻦ ﺑﲏ ﻋﺎﻣﺮ ﺑﻦ ﺻﻌﺼﻌﺔ ،ﻛﺎﻥ ﳛ ﻀﺮ ﺍﻷﻋﺮﺍﺱ
ﻣﺪﻋﻮﺍﹰ ﺃﺭﺭﺍﺷِﻨﺎﹰ ،ﻓﻨﺴﺐ ﺇﻟﻴﻪ ﻣﻦ ﻛﺎﻥ ﻛﺬﻟﻚ .ﻭﺍﻟﻄﱡﻔﹶﻴﻞ :ﺍﺳﻢ ﻓﺮﺱٍ ﻣﻦ ﺧﻴﻞ ﺍﻟﻌﺮﺏ ﻣﺸﻬﻮﺭ .ﻭﺿﺮِﺏ ﻋﺒﻴﺪﺓﹸ
ﻳﻮﻡ ﺑﺪﺭٍ ﻓﹸﺤﻤِﻞ ﺟﺮﳛﺎﹰ ﻓﻤﺖ ﺑﺎﻟﺼﻔﺮﺍﺀ ،ﻓﻘﺎﻝ:
ﺃُﺭﺠﻲ ﺒﻬﺎ ﺤﻅﱠﺎﹰ ﻤﻥ ﺍﷲ ﺒﺎﻗﻴﺎ ﻓﺈﻥ ﻴﻘﻁﻌﻭﺍ ﺭﺠِﻠﻲ ﻓﺈﻨﱢﻲ ﻤﺴﻠِﻡ
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﻧﺎﻓﻊ ﺑﻦ ﻇﹸﺮﻳﺐ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻧﻮﻓﻞ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﻛﺘﺐ ﺍﳌﺼﺎﺣﻒ ﻟﻌﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﲪﻪ ﺍﷲ.
ﻭﻧﺎﻓﻊ ﻓﺎﻋﻞ ﻣﻦ ﺍﻟﻨﻔﹾﻊ .ﻭﺍﻟﻨﻔﻊِ :ﺿﺪ ﺍﻟﻀﺮ .ﻭﻗﺪ ﲰﻮﺍ ﻧﺎﻓﻌﺎﹰ ،ﻭﻧﻔﹶﻴﻌﺎﹰ ،ﻭﻧﻔﱠﺎﻋﺎﹰ .ﻭﻇﹸﺮﻳﺐ :ﺗﺼﻐﲑ ﻇﹶﺮِﺏٍ ،ﻭﻫﻮ
ﻏِﻠﹶﻆﹲ ﻣﻦ ﺍﻷﺭﺽ ﻻ ﻳﺒﻠﻎ ﺃﻥ ﻳﻜﻮﻥ ﺟﺒﻼﹰ ،ﻭﺍﳉﻤﻊ ﻇِﺮﺍﺏ .ﻭﺃﻇﺮﺍﺏ ﺍﻟﻠﱢﺠﺎﻡ :ﺍﳊﺪﻳﺪ ﺍﳌﺪﻭﺭ ﺍﻟﺬﻱ ﰲ ﺃﻃﺮﺍﻓﻪ.
ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﺒﺎﺩٍ ﻨﻭﺍﺠﺫﻩ ﻋﻠﻰ ﺍﻷﻅﺭﺍ ﺏِ
ﺴﺒﻪ ﻗﹸﺘِﻞ ﻳﻮﻡ ﺍﳉﻤﻞ ﻣﻊ ﻋﺎﺋﺸﺔ .ﻭﺍﻟﻘﺮﻅ:
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﻣﺴﻠﻢ ﺑﻦ ﻗﹶﺮﻇﹶﺔ ،ﻭﻫﻮ ﺃﺧﻮ ﻓﺎﺧﺘﺔﹶ ﺍﻣﺮﺃﺓِ ﻣﻌﺎﻭﻳﺔ ،ﺃﺣ ِ
ﺿﺮﺏ ﻣﻦ ﺍﻟﺸﺠﺮ ﻳﺪﺑﻎ ﺑﻪ .ﺃﺩﱘ ﻣﻘﺮﻭﻅ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻭﻟﺪ ﻋﺒﺪ ﺍﻟﺪﺍﺭ ﻋﺜﻤﺎﻥﹶ ،ﻭﻭﻫﺒﺎﹰ ﺩﺭﺝ ،ﻭﻛﹶﻠﹶﺪﺓﹶ ﺩﺭﺝ ،ﻭﻋﺒﺪ ﻣﻨﺎﻑ ،ﻭﺍﻟﺴﺒﺎﻕ.
ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑ ﻋﺜﻤﺎﻥﹶ ﻭﻭﻫﺐٍ.
ﻭﺍﻟﻜﹶﻠﹶﺪﺓ :،ﺍﻷﺭﺽ ﺍﻟﻐﻠﻴﻈﺔ ،ﻭﻣﺜﻠﻬﺎ ﺍﻟﻜﹸﺪﻳﺔ ﻭﺍﳉﻤﻊ ﻛﹸﺪﻯ .ﻭﻛﺬﻟﻚ ﺍﻟﻜﹶﻠﹶﻨﺪﺍﺓ.
ﻭﺍﻟﺴﺒﺎﻕ ﻓﻌﺎﻝ ﻣﻦ ﻗﻮﳍﻢ :ﺳﺒﻖ ﻳﺴﺒِﻖ ﺳﺒﻘﺎﹰ .ﻓﺎﻟﺴﺒﻖ ﺍﳌﺼﺪﺭ ،ﻭﺍﻟﺴﺒﻖ ﺍﻟﺮﻫﻦ ﺑﲔ ﺍﳌﺘﺴﺎﺑﻘﹶﲔ .ﻭﻳﻘﺎﻝ :ﻓﻼﻥﹲ
ﺳِﺒﻖ ﻓﻼﻥٍ ،ﺇﺫﺍ ﺳﺎﺑ ﻘﹶﻪ ،ﻛﻤﺎ ﻗﺎﻟﻮﺍ ﻗِﺮﻥﹸ ﻓﻼﻥٍ .ﻭﻗﺪ ﲰﺖ ﺍﻟﻌﺮﺏ ﺳﺎﺑﻘﺎﹰ ﻭﺳﺒﺎﻗﺎﹰ .ﻭﻛﺎﻥ ﺑﻨﻮ ﺍﻟﺴﺒﺎﻕِ ﺃﻭﻝﹶ ﻣﻦ
ﺑﻐﻰ ﲟﻜﺔ ﻓﺄﹸﻫﻠِﻜﻮﺍ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﻃﻠﺤﺔ ،ﻭﺃﺑﻮ ﻋﺜﻤﺎﻥ ،ﻭﺃﺑﻮ ﺳﻌﺪٍ ،ﺑﻨﻮ ﺃﰊ ﻃﻠﺤﺔ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻯ ﻭﻫﻢ ﺃﹶﺻﺤﺎﺏ ﺍﻟﻠﻮﺍﺀ ،ﻗﹸﺘِﻠﻮﺍ
ﻳﻮﻡ ﺃﺣﺪٍ ﻛﹸﻔﹼﺎﺭﺍﹰ .ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻷﲰﺎﺀ.
ﻭﻣﻨﻬﻢ :ﻋﺜﻤﺎﻥﹸ ﺑﻦ ﻃﻠﺤﺔ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﺃﺧﺬﹶ ﻣﻨﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﳌﻔﺘﺎﺡ ﻳﻮﻡ ﺍﻟﻔﺘﺢ ﰒ ﺭﺩﻩ ﻋﻠﻴﻪ
ﻭﻗﻞ" :ﺇﻥﱠ ﺍﷲَ ﻳﺄﻣﺮﻛﻢ ﺃﻥﹾ ﺗﺆﺩﻭﺍ ﺍﻷﻣﺎﻧﺎﺕِ ﺇﱃ ﺃﻫﻠﻬﺎ".
ﻭﻣﻨﻬﻢ :ﻗﺎﺳﻂ ﺑﻦ ﺷﺮﻳﺢ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﺒﺪ ﺍﻟﺪﺍﺭ ،ﻗﹸﺘِﻞ ﻳﻮﻡ ﺃﺣﺪٍ ﻭﻣﻌﻪ ﺍﻟﻠﻮﺍﺀُ ﻛﺎﻓﺮﺍﹰ .ﻭﺍﺷﺘﻘﺎﻕ ﻗﺎﺳﻂ ﻣﻦ
ﻗﻮﳍﻢ ﻗﺴﻂﹶ ﻋﻠﻴﻪ ﺇﺫﺍ ﺟﺎﺭ؛ ﻭﺃﻗﺴﻂ ،ﺇﺫﺍ ﻋﺪﻝ .ﻭﻛﻼﳘﺎ ﰲ ﺍﻟﺘﱰﻳﻞ" :ﺇﻥ ﺍﷲ ﳛﺐ ﺍﳌﹸﻘﹾﺴِﻄﲔ" ﻭﻓﻴﻪ" :ﻭﺃﻣﺎ
ﺍﻟﻘﺎﺳِﻄﹸﻮﻥ ﻓﻜﺎﻧﻮﺍ ﳉﻬﻨﻢ ﺣﻄﹶﺒﺎ" .ﻭﻗﺪ ﲰﺖ ﺍﻟﻌﺮﺏ ﻗﺎﺳﻄﺎﹰ ،ﻭﻗﹸﺴﻴﻄﺎﹰ .ﻭﺷﺮﻳﺢ :ﺗﺼﻐﲑ ﺷﺮﺡ .ﻭﺷﺮﺡ:
ﻣﺼﺪﺭ ﺷﺮﺣﺖ ﺍﻷﻣﺮ ﺃﻭ ﺍﻟﺸﻲﺀَ ﺃﺷﺮﺣﻪ ﺷﺮﺣﺎﹰ ،ﺇﺫﺍ ﻛﺸﻔﺖ ﻋﻨﻪ ،ﺃﻱ ﺃﻭﺿﺤﺘﻪ .ﻭﺑﻨﻮ ﺷﺮﺡٍ :ﺑﻄﻦ ﻣﻦ
ﻃﻴﺊ .ﻭﻗﺪ ﲰﻮﺍ ﺷﺮﺣﺎﹰ ،ﻭﺷﺮﳛﺎﹰ ،ﻭﻣِﺸﺮﺣ ﺎﹰ.
ﻭﺣِﺰﺍﻡ ﺑﻦ ﺧﻮﻳﻠِﺪ ،ﻗﺘﻞ ﰲ ﺃﻳﺎﻡ ﺍﻟﻔِﺠﺎﺭ .ﻭﺍﺷﺘﻘﺎﻕ ﺣِﺰﺍﻡ ﻣﻦ ﺃﺷﻴﺎﺀ :ﺇﻣﺎ ﻣﻦ ﺍﳊِﺰﺍﻡ ﺍﳌﻌﺮﻭﻑ ﺣﺰﺍﻡِ ﺍﻟﺮﺣﻞ
ﻭﺣﺰﺍﻡِ ﺍﻟﺴﺮﺝ .ﺗﻘﻮﻝ :ﺣﺰﻣﺖ ﺍﻟﻔﺮﺱ ﺃﻭ ﺍﻟﺒﻌﲑ ﺃﺣﺰِﻣﻪ ﺣﺰﻣﺎﹰ ﻓﻬﻮ ﳏﺰﻭﻡ ﻭﺃﻧﺎ ﺣﺎﺯﻡ .ﻭﻛﻞﱡ ﺷﻲﺀ ﺿﻤﻤ
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ﺑﻌﻀﻪ ﺇﱃ ﺑﻌﺾٍ ﻓﻘﺪ ﺣﺰﻣﺘﻪ .ﻭﻳﻘﺎﻝ :ﺭﺟﻞﹲ ﺣﺎﺯﻡ ﺑﻴﻦ ﺍﳊﺰﺍﻣﺔ ،ﺇﺫﺍ ﻛﺎﻥ ﺣﺼﻴﻔﺎﹰ ،ﻭﺍﻻﺳﻢ ﺍﳊﹶﺰﻡ .ﻭﻗﺪ ﲰﺖ
ﺍﻟﻌﺮﺏ ﺣﺎﺯﻣﺎﹰ ،ﻭﺣﺰﳝﺎﹰ ،ﻭﺣﺰﺍﻣﺎﹰ .ﺃﻭ ﻣﻦ ﺍﳊﹶﺰﻡ ﻣﻦ ﺍﻷﺭﺽ ،ﻭﻫﻮ ﺃﻟﹾﻴﻦ ﻣﻦ ﺍﳊﺰﻥ ﻭﺃﻗﻞﱡ ﻏِﻠﻈﹶﺎﹰ .ﻭﻗﺪ ﲰﻮﺍ
ﺣﺰﳝﺔ ،ﻭﺣﺰﻣﺔﹶ .ﻭﺍﳊﺰِﱘ ﻭﺍﳌﹶﺤﺰِﻡ ﻭﺍﳊﻴﺰﻭﻡ :ﺍﻟﺼﺪﺭ .ﻭﻳﻘﺎﻝ ﻟﻠﺮﺟﻞ ﺇﺫﺍ ﺃﹸﻣِﺮ ﺑﺎﻟﺼﱪ ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﻭﺍﻟﺘﺄﻫﺐ ﻟﻪ:
ﺍﺷﺪﺩ ﳍﺬﺍ ﺍﻷﻣﺮ ﺣﺰِﳝﻚ ﻭﺣﻴﺰﻭﻣﻚ ،ﺃﻱ ﺗﺄﹶﻫﺐ ﻟﻪ .ﻭﺍﻷﺣﺰﻡ ﻣﻦ ﺍﻷﺭﺽ :ﺷﺒﻴﻪ ﺑﺎﳊﹶﺰﻡ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻟﻜﺎﻥ ﻤﺄﻭﻯ ﺨﺩﻙ ﺍﻷﺤﺯﻤﺎ ﻭﺍﷲ ﻟﻭﻻ ﻗﹸﺭﺯﻝٌ ﺇﺫﹾ ﻨﺠﺎ
ﻫﻜﺬﺍ ﺭﻭﺍﻩ ﺍﻷﺻﻤﻌﻲ .ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ :ﺍﻷﺧﺮﻣﺎ.
ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑ ﺃﺑﻨﺎﺀ ﻋﺒﺪ ﺍﻟﻌﺰﻯ.
ﻭﻣﻨﻬﻢ :ﺃﺑﻮ ﺍﻟﺒﺨﺘﺮﻱ ،ﻭﺍﲰﻪ ﻭﻫﺐ ﺑﻦ ﻭﻫﺐ .ﻭﻗﺪ ﻣﺮ ﺍﺷﺘﻘﺎﻕ ﻭﻫﺐ .ﻭﺍﻟﺒﺨﺘﺮﻱ ﻣﻨﺴﻮﺏ ﺇﱃ ﺍﻟﺘﺒﺨﺘﺮ ﰲ
ﺍﳌﺸﻲ ،ﻣﺮ ﻳﺘﺒﺨﺘﺮ .ﻭﻗﺪ ﲰﺖ ﺍﻟﻌﺮﺏ ﺑﺨﺘﺮﻳﺎﹰ .ﻭﺑﺨﺘﺮﺍﹰ .ﻭ ﻗﺎﻟﻮﺍ :ﻧﺎﻗﺔ ﺑﺨﺘﺮﻳﺔﹲ ،ﺇﺫﺍ ﰎﱠ ﺟِﺴﻤﻬﺎ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﺗﻮﻳﺖ ﺑﻦ ﺣﺒِﻴﺐ .ﻭﻻ ﺃﻋﺮﻑ ﻟﻠﺘﻮﻳﺖ ﺍﺷﺘﻘﺎﻗﺎﹰ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺜﻤﺮ ﺍﻟﺬﻱ ﻳﺴﻤﻰ ﺍﻟﺘﻮﺕ،
ﻭﻫﻮ ﺍﻟﺬﻱ ﺗﺴﻤﻴﻪ ﺍﻟﻌﺎﻣﺔ ﺍﻟﺘﻮﺙﹶ ،ﻭﻫﻮ ﺍﻟﻔِﺮﺻﺎﺩ .ﺃﻭ ﻳﻜﻮﻥﹶ ﻣﻦ ﻗﻮﳍﻢ :ﺗﺎﺕ ﺍﻟﺮﺟﻞ ،ﺇﺫﺍ ﺍﺳﺘﺨﻔﹶﻰ ﺑﺜﻮﺏٍ ﺗﻮﺗﺎﹰ،
ﻭﻫﻲ ﻛﻠﻤﺔﹲ ﳑﺎﺗﺔﹶ .ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﻋﺜﻤﺎﻥ ﺑﻦ ﺍﳊﹸﻮﻳﺮِﺙ ،ﻛﺎﻥ ﻫﺠﺎﺀً ﻟﻘﹸﺮﻳﺶٍ ،ﻋﺎﳌﺎﹰ ﲟﺜﺎﻟِﺒﻬﺎ ،ﻭﻟﻪ ﺣﺪﻳﺚﹲ ﰲ
ﺍﳌﻐﺎﺯﻱ.
ﻋﺒﺪ ﻣﻨﺎﻑ ﺑﻦ ﺯﻫﺮﺓ ،ﻭﻫﻮ ﺟﺪ ﺁﻣﻨﺔﹶ ﺑﻨﺖِ ﻭﻫﺐ ﺃﻡ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻷﲰﺎﺀ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﺍﻷﺳﻮﺩ ﺑﻦ ﻋﺒﺪ ﻳﻐﻮﺙ ،ﻛﺎﻥ ﻣﻦ ﺍﳌﺴﺘﻬﺰﺋﲔ .ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑ ﺃﺳﻮﺩ .ﻓﺄﻣﺎ ﻳﻐﻮﺙﹸ ﺍﻟﺼﻨﻢ
ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻟﻘﺮﺁﻥ ﻓﺄﻇﻦ ﺃﻥﹼ ﺍﺷﺘﻘﺎﻗﹶﻪ ﻣﻦ ﻏﺎﺙ ﻳﻐﻮﺙ ﻏﹶﻮﺛﺎﹰ ،ﻓﺎﺳﺘﻌﻤﻠﻮﺍ ﻣﺼﺪﺭﻩ ﻭﺗﺮﻛﻮﺍ ﺗﺼﺮﻳﻔﹶﻪ ،ﺇﻻﱠ ﺃﻧﻬﻢ
ﱂ ﻳﻘﻮﻟﻮﺍ ﺇﻻﱠ ﺃﻏﺎﺛﲏ .ﻭﱂ ﳚﺊﹾ ﰲ ﺍﻟﺸﻌﺮ ﺍﻟﻔﺼﻴﺢ .ﻭﻗﺪ ﲰﻮﺍ ﻏﹶﻮﺛﺎﹰ ،ﻭﻏﹸﻮﻳﺜﺎﹰ ،ﻭﻏﻴﺎﺛﺎﹰ ﻭﻫﺬﻩ ﺍﻟﻴﺎﺀ ﺍﻟﱵ ﰲ ﻏﻴﺎﺙ
ﻣﻘﻠﻮﺑﺔ ﻋﻦ ﺍﻟﻮﺍﻭ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﻣﺨﺮﻣﺔ ﺑﻦ ﻧﻮﻓﻞ ،ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑﻩ.
ﻭﺍﺑﻨﻪ :ﺍﳌِﺴﻮﺭ ﺑﻦ ﻣﺨﺮﻣﺔ ،ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ .ﻭﻣِﺴﻮﺭ ﻣِﻔﻌﻞ ﻣﻦ ﺳﺎﺭ ﻳﺴﻮﺭ ﺳﻮﺭﺍﹰ ،ﻛﻤﺎ ﻳﺴﺎﻭِﺭ ﺍﻟﺴﺒﻊ ،ﺃﻱ
ﻳﻮﺍﺛﺐ .ﻭﺳﺎﺭ ﻳﺴﻮﺭ ﺳﻮﺭﺍﹰ .ﻭﻗﺪ ﲰﺖ ﺍﻟﻌﺮﺏ ﺳﻮﺍﺭﺍﹰ ،ﻭﻣﺴﺎﻭﺭﺍﹰ ،ﻭﻣِﺴﻮﺭﺍﹰ ،ﻭﺳﻮﺭﺓ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﻋﻤﺮﻭ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﻋﺘﺒﺔ ،ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻳﻮﻡ ﺟﻠﹸﻮﻻﺀ ﺍﻟﻮﻗﻴﻌﺔِ ،ﻭﻫﻮ ﺍﺑﻦ ﺃﺧﺖِ ﺳﻌﺪ ﺑﻦ ﺃﰊ
ﻭﻗﺎﺹ ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑ ﺳﻌﺪٍ ﻭﻧﺴﺒﻪ.
ﻭﻣﻨﻬﻢ :ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻮﻑ ،ﻭﻗﺪ ﻣﺮ ﺫﻛﺮﻩ ﻭﺗﻔﺴﲑﻩ ﻣﻊ ﺍﻟﻌﺸﺮﺓ.
ﺐ ﺍﻟﺒﻌﲑ
ﻭﻟﺪ ﺗﻴﻢ ﺑﻦ ﻣﺮﺓﹶ ﺳﻌﺪﺍﹰ ،ﻭﺍﻷﺣﺐ ،ﻓﺪﺭﺝ ﺍﻷﺣﺐ .ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑ ﺳﻌﺪ .ﻭﺍﻷﺣﺐ ﻣﻦ ﻗﻮﳍﻢ :ﺃﺣ
ﻳﺤِﺐ ﺇﺣﺒﺎﺑﺎﹰ ،ﺇﺫﺍ ﺑﺮﻙ ﻓﻠﻢ ﻳﺘﺤﺮﻙ .ﻭﺍﻹﺣﺒﺎﺏ ﰲ ﺍﻹِﺑﻞ ﻣﺜﻞ ﺍﳊِﺮﺍﻥ ﰲ ﺍﳋﻴﻞ .ﻳﻘﺎﻝ :ﺑﻌﲑ ﻣ ﺤِﺐ .ﻭﻗﺪ
ﻫِﺸﺎﻡ ﺑﻦ ﺍﳌﻐﲑﺓ ﻭﺑﻨﻮﻩ .ﻭﻛﺎﻥ ﳍﺸﺎﻡٍ ﻭﺑﻨﻴﻪ ﺻِﻴﺖ ﲟﻜﹼﺔ ﻭﺫﻛﺮ ﻋﺎﻝٍ.
ﻭﻣﻨﻬﻢ :ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﺍﳌﻐﲑﺓ ،ﻭﻛﺎﻥ ﻣﻦ ﺍﳌﺴﺘﻬﺰﺋﲔ ،ﻭﻓﻴﻪ ﻧﺰﻟﺖ" :ﺫﹶﺭﻧِﻲ ﻭﻣﻦ ﺧﻠﹾﻘﺖ ﻭﺣﻴﺪﺍﹰ" ﺇﱃ ﺁﺧﺮ ﺍﻟﻘﺼﺔ.
ﻭﻓﻴﻪ ﻧﺰﻟﺖ" :ﻭﻻ ﺗﻄِﻊ ﻛﹸﻞﱠ ﺣﻼﱠﻑٍ ﻣﻬِﲔٍ".
ﻭﻣﻨﻪ :ﺍﻟﻔﺎﻛﻪ ،ﻭﻋﺒﺪ ﴰﺲ ،ﻭﺧِﺮﺍﺵ ،ﻭﻋﺒﺪ ﺍﷲ ،ﺑﻨﻮ ﺍﳌﻐﲑﺓ.
ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑ ﺍﻟﻔﺎﻛﻪ ﻭﻋﺒﺪ ﴰﺲ ﻭﻋﺒﺪِ ﺍﷲ.
ﻧﻘﱠﺐ ،ﺃﹶﻱ ﲣﻠﱠﻞﹶ ﻭﺗﻔﺤﺺ .ﻭﻛﺬﺍ ﻓﹸﺴﺮ ﰲ ﺍﻟﺘﱰﻳﻞ" :ﻓﻨﻘﱠﺒﻮﺍ ﰲ ﺍﻟﺒِﻼﺩِ" ﺃﻱ ﺗﺨﻠﱠﻠﻮﺍ .ﻭﻧﻘﱠﺐ ﻋﻦ ﺧﱪﻩ ،ﺇﺫﺍ
ﻓﹶﺤﺺ ﻋﻨﻪ ﻭﺍﺳﺘﻘﺼﺎﻩ.
ﻭﻨﻌﻡ ﺍﻟﻤﺭﺀ ﻤﻥ ﺭﺠﻝٍ ﺘِﻬﺎﻤﻰ ﺘﹶﻌﻤﺭﻩ ﻭﻟﻡ ﻴﻌﻅﹸﻡ ﻋﻠﻴﻪ
ﺒﺄﻟﻑِ ﻤﻘﺎﺘﻝٍ ﻭﺒﺄَﻟﻑِ ﺭﺍﻡِ ﻓﻭﺩ ﺒﻨﻭ ﺍﻟﻤﻐﻴﺭﺓِ ﻟﻭ ﻓﹶﺩﻭﻩ
ﺒﺄﻟﻑِ ﻤﻘﺎﺘﻝٍ ﻭﺒﺄﻟﻑِ ﺭﺍﻡِ ﻭﻭﺩ ﺒﻨﻭ ﺍﻟﻤﻐﻴﺭﺓ ﻟﻭ ﻓﹶﺩﻭﻩ
ﻤﻨﺎﻤ ﺎﹰ ﺇِﻨﻪ ﻏﹶﻴﺙﹸ ﺍﻷﻨﺎﻡ ﻓﺒﻜﱢﻴﻪِ ﻀﺒﺎﻉ ﻭﻻ ﺘﻤﻠﱢﻲ
ﻭﻓﻴﻪ ﻳﻘﻮﻝ ﺍﳊﺎﺭﺙ ﺃﻳﻀﺎﹰ:
ﻣﻨﻪ :ﺿﺮﺍﺭ ﺑﻦ ﺍﳋﻄﺎﺏ ﺑﻦ ﻣﺮﺩﺍﺱ ﺑﻦ ﻛﺒﲑ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺣﺒﻴﺐ ﺑﻦ ﻋﻤﺮﻭ ﺍﺑﻦ ﺷﻴﺒﺎﻥ ﺑﻦ ﳏﺎﺭﺏٍ ،ﻛﺎﻥ
ﻓﺎﺭﺱ ﻗﺮﻳﺶ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺃﺩﺭﻙ ﺍﻹﺳﻼﻡ .ﻭﻛﺎﻥ ﺷﺎﻋﺮﺍﹰ ﻓﺎﺭﺳﺎﹰ ،ﻭﻗﺪ ﺃﺧﺬ ﻣِﺮﺑﺎﻉ ﺑﲏ ﻓﻬﺮ ﰲ ﺍﳉﺎﻫﻠﻴﺔ .ﻭﻗﺪ
ﻣﺮ ﺗﻔﺴﲑ ﻧﺴﺒﻪ .ﻭﻣِﺮﺩﺍﺱ :ﻣﻔﻌﺎﻝ ﻣﻦ ﺍﻟﺮﺩﺱ ،ﻭﻫﻮ ﺃﻥ ﻧﻘﺬِﻑ ﺻﺨﺮﺓﹰ ﺑﺼﺨﺮﺓ ﻟﺘﻜﺴﺮﻫﺎ ،ﻓﺬﻟﻚ ﺭﺩﺱ.
ﻳﻘﺎﻝ :ﺭﺩﺳﺘﻪ ﺭﺩﺳﺎﹰ ،ﺇﺫﺍ ﻗﺬﻓﺘﻪ ﲝﺠﺮ.
ﺃﻱ ﺃﻗﺎﻡ .ﻭﺍﺷﺘﻘﺎﻕ ﺣﺠﻮﺍﻥ ﻣﻦ ﺍﳊﺠﻮ ﻛﻤﺎ ﺃﻥﱠ ﻏﺰﻭﺍﻥ ﻣﻦ ﺍﻟﻐﺰﻭ .ﻭﺇﻥﹾ ﻛﺎﻥ ﻣﻦ ﺟﺢ ﺍﻟﺸﻲﺀَ ﳚﺤﻪ ﺟﺤﺎﹰ،
ﺇﺫﺍ ﺳﺤﺒﻪ .ﻭﺍﳉﹸﺢ ﺍﻟﺒِﻄﹼﻴﺦ ﺍﻟﺬﻱ ﻳﺴﺘﺮﺧﻲ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﻛﹸﺮﺯ ﺑﻦ ﺟﺎﺑﺮ ﺑﻦ ﺣِﺴﻞ ﺑﻦ ﺍﻷﺟﺐ ،ﻗﺘﻞ ﻳﻮﻡ ﺍﻟﻔﺘﺢ ﻛﺎﻓﺮﺍﹰ ﻭﻛﺎﻥ ﺃﻏﺎﺭ ﻋﻠﻰ ﺍﳌﺪﻳﻨﺔ ﻓﻄﻠﺒﻪ ﺍﻟﻨﱯ
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻠﻢ ﻳﻘﺪِﺭﻭﺍ ﻋﻠﻴﻪ .ﻭﺍﺷﺘﻘﺎﻗﻪ ﻣﻦ ﺍﻟﻜﹸﺮﺯ ﻭﻫﻮ ﺍﳋﹸﺮﺝ ﺍﻟﺼﻐﲑ .ﻭﺗﺼﻐﲑﻩ ﻛﺮﻳﺰ ،ﻭﺑﻪ ﲰﻲ
ﺍﻟﺮﺟﻞ ﻛﹸﺮﻳﺰﺍﹰ .ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑ ﻛﺮﺯ .ﻭﺟﺎﺑﺮ :ﻓﺎﻋﻞ ﻣﻦ ﺍﳉﱪ .ﺟﺒﺮﺕ ﺍﻟﻌﻈﻢ ﺃﺟﺒﺮﻩ ﺟﱪﺍﹰ .ﻫﺬﺍ ﻣﻦ ﺍﳊﺮﻭﻑ
ﺍﻟﱵ ﺟﺎﺀﺕ ﻋﻠﻰ ﻓﻌﻠﺘﻪ ﻓﻔﻌﻞﹶ .ﻗﺎﻝ ﺍﻟﻌﺠﺎﺝ:
ﻭﻋﻭﺭ ﺍﻟﺭﺤﻤﻥ ﻤﻥ ﻭﻟﱠﻰ ﺍﻟﻌﻭﺭ ﻗﺩ ﺠﺒﺭ ﺍﻟﺩﻴﻥ ﺍﻹﻟﻪ ﻓﺠﺒﺭ
ﻭﺍﳊﺴﻞ :ﻭﻟﺪ ﺍﻟﻀﺐ ،ﻭﺍﳉﻤﻊ ﺣِﺴﻠﺔ ،ﻭﻗﺎﻟﻮﺍ ﺣِﺴﻼ ﻥﹲ .ﻗﺎﻝ ﺭﺅﺑﺔ:
ﻜﻨﺕﹸ ﺭﻫﻴﻥ ﺤﺩﺙٍ ﺃﻭ ﻗﺘﹾ ﻝِ ﻟﻭ ﺃﻨﹼﻨﻲ ﻋﻤﺭﺕﹸ ﻋﻤﺭ ﺍﻟﺤِﺴ ﻝِ
ﻭﻳﻘﺎﻝ :ﺇﻥﹼ ﺍﻟﻀﺐ ﻳﻌﻤﺮ ﺛﻠﺜﻤﺎﺋﺔ ﺳﻨﺔ .ﻭﺍﳊﹶﺴِﻴﻞ :ﺍﻟﺒﻘﺮ ﺍﻷﻫﻠﻴﺔ ﻻ ﻭﺍﺣﺪ ﳍﺎ ﻣﻦ ﻟﻔﻈﻬﺎ ،ﻭﻗﺎﻝ ﺑﻌﺾ ﺃﻫﻞ
ﺍﻟﻠﻐﺔ :ﺑﻞ ﺍﳊﺴﻴﻞ ﺍﻟﻮﺍﺣﺪ .ﻭﺍﻷﺟﺐ ﻣﻦ ﻗﻮﳍﻢ :ﺑﻌِﱪ ﺃﺟﺐ ﻭﳎﺒﻮﺏ ،ﺇﺫﺍ ﻗﹸﻄِﻊ ﺳﻨﺎﻣﻪ .ﺟﺒﺒﺖ ﺍﻟﺴﻨﺎﻡ ﺃﺟﺒﻪ
ﻭﻟﻴﺲ ﺑﺘﻴﻢ ﺑﻦ ﻣﺮﺓ .ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑ ﺗﻴﻢٍ ﺍﻷﺩﺭﻡ ،ﻫﻮ ﺗﻴﻢ ﺑﻦ ﻏﺎﻟﺐ ،ﻭﻫﻮ ﻣﻦ ﻗﺮﻳﺶ ﺍﻟﻈﻮﺍﻫﺮ ﻭﻟﻴﺲ ﻣﻦ
ﺍﻷﺑﻄﺤﻴﲔ .ﻭﺍﻷﺩﺭﻡ ﻣﺸﺘﻖ ﻣﻦ ﺍﻟﺪﺭﻡ .ﻭﺍﻟﺪﺭﻡ ﻣﻦ ﻗﻮﳍﻢ :ﺩﺭِﻡ ﻳﺪﺭﻡ ﺩﺭﻣﺎﹰ .ﻭﺃﺣﺴﺐ ﺃﻥ ﻣﻨﻪ ﺍﺷﺘﻘﺎﻕ ﺩﺍﺭﻡ.
ﻗﻞ ﺍﻟﺸﺎﻋﺮ:
ﻜﺄﻥ ﺃﺨﻤﺼﻬﺎ ﺒﺎﻟﺸﱠﻭﻙ ﻤﻨﺘﻌِ ﻝُ ﻫِﺭﻜﹶﻭﻟﹶﺔﹲ ﻓﹸﻨﹸﻕﹲ ﺩﺭﻡ ﻤﺭﺍﻓﻘﹸﻬﺎ
ﻭﺍﻟﺪﺭﻡ ﺃﻳﻀﺎﹰ :ﻣِﺸﻴﺔ ﺍﳌﺮﺃﺓ ﺍﻟﻘﺼﲑﺓ ﺇﺫﺍ ﺃﺳﺮﻋﺖ ﰲ ﻣﺸﻴﻬﺎ ﻭﺣﺮﻛﺖ ﻣﻨﻜِﺒﻴﻬﺎ .ﻭﺍﻟﺪﺭﻡ ﺃﻳﻀﺎﹰ :ﻣِﺸﻴﺔ ﺍﻷﺭﻧﺐ
ﺇﺫﺍ ﻗﹶﺼﺮﺕ ﺧﻄﻮﻫﺎ ،ﻓﺎﻷﺭﻧﺐ ﺩﺭﻣﺎﺀ ﻭﺩﺭﺍﻣﺔ .ﻭﺍﻟﺪﺭﻣﺎﺀ :ﺿﺮﺏ ﻣﻦ ﺍﻟﻨﺒﺖ ،ﳑﺪﻭﺩ.
ﻭﻣﻦ ﺭﺟﺎﻝ ﺑﲏ ﺍﻷﺩﺭﻡ :ﻋﻮﻑ ﺑﻦ ﺩﻫﺮ ﺑﻦ ﺗﻴﻢٍ ﺍﻟﺸﺎﻋﺮ ،ﺃﺣﺪ ﺷﻌﺮﺍﺀ ﻗﺮﻳﺶ.
ﻭﻣﻨﻬﻢ :ﻫِﻼﻝ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﻣﻨﺎﻑ ،ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑﻩ ،ﻗﹸﺘِﻞ ﻳﻮﻡ ﺍﻟﻔﺘﺢ ﻛﺎﻓﺮﺍﹰ ،ﻭﻫﻮ ﺻﺎﺣﺐ ﺍﻟﻘﻴﻨﺘﲔ
ﺍﻟﻠﺘﲔ ﻛﺎﻧﺘﺎ ﺗﻐﻨﻴﺎﻥ ﺠﺎﺀ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .ﻭﺍﺭﺗﺪ ﻓﺄﻫﺪ ﺭ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺩﻣﻪ ﻳﻮﻡ
ﺍﻟﻔﺘﺢ ،ﻗﺘﻠﻪ ﺃﺑﻮ ﺑﺮﺯﺓﹶ ﺍﻷﺳﻠﻤﻲ ﻭﻫﻮ ﻣﺘﻌﻠﱢﻖ ﺑﺄﺳﺘﺎﺭ ﺍﻟﻜﻌﺒﺔ .ﻭﺗﺰﻋﻢ ﻗﺮﻳﺶ ﺃﻥﱠ ﺳﻌﺪ ﺑﻦ ﺣﺮﻳﺚٍ ﺍﳌﺨﺰﻭﻣﻲ ﻗﺘﻠﻪ.
ﻭﻣﻨﻬﻢ :ﻋﺒﺪ ﺍﷲ ،ﻭﺑﻌﺪ ﺍﻟﻌﺰﻯ ،ﺍﺑﻨﺎ ﻋﺒﺪ ﻣﻨﺎﻑ ،ﻛﺎﻧﺎ ﻳﺪﻋﻴﺎﻥِ ﺍﳋﹶﻄِﻠﹶﲔ .ﻭﺍﺷﺘﻘﺎﻕ ﺧﻄِﻞٍ ﻣﻦ ﺍﺿﻄﺮﺍﺏ
ﺍﻟﻜﻼﻡ ،ﻭﺑﻪ ﻟﻘﱢﺐ ﺍﻷﺧﻄﻞ ﺍﻟﺸﺎﻋﺮ ،ﳋﹶﻄﻠﻪ ،ﺯﻋﻢ ﺃﺑﻮ ﻋﺒﻴﺪﺓﹶ ،ﻭﺍﺿﻄﺮﺍﺏ ﻛﻼﻣﻪ .ﻭﻳﻘﺎﻝ :ﺭﻣﺢ ﺧِﻄﻞﹲ ،ﺇﺫﺍ
ﻛﺎﻥ ﻳﻀﻄﺮﺏ ﰲ ﺍﻫﺘﺰﺍﺯﻩ .ﺧﻄِﻞﹶ ﺍﻟﺮﻣﺢ ﻳﺨﻄﹶﻞ ﺧﻄﹶﻼﹰ ،ﺇﺫﺍ ﺍﺿﻄﺮﺏ ﻭﺍﻫﺘﺰ .ﻭﺷﺎﺓﹲ ﺧﻄﻼﺀ :ﻃﻮﻳﻠﺔ ﺍﻷﺫﻧﲔ.
ﻳﻌﺮﻓﻮﻥ ﺑﺄﹸﻣﻬﻢ ﻋﺎﺋﺬﺓ ﺑﻨﺖ ﺍﳋِﻤﺲ ﺑﻦ ﻗﹸﺤﺎﻓﺔ ﺍﳋﺜﻌﻤﻲ .ﻭﺍﳋِﻤﺲ :ﻭﺭﺩ ﻣﻦ ﺃﻭﺭﺍﺩ ﺍﻹﺑﻞ ،ﻭﻫﻮ ﺃﻥ ﺗﺮﺩ ﻳﻮﻣﺎﹰ ﰒ
ﺗﺮﻋﻰ ﺛﻼﺛﺎﹰ ﰒ ﺗﻄﻠﺐ ﺍﳌﺎﺀ ﻳﻮﻣﺎﹰ ﻭﺗﺮﺩ ﰲ ﺍﻟﻴﻮﻡ ﺍﳋﺎﻣﺲ .ﻭﻛﺬﻟﻚ ﺍﻟﺴﺪﺱ ﻭﺍﻟﺴﺒﻊ ﺇﱃ ﺍﻟﻌِﺸﺮ ،ﻭﻫﻮ ﺁﺧﺮ
ﺍﻷﻇﻤﺎﺀ .ﻭﺍﻟﻮﺍﺣﺪ ﻇِﻢﺀٌ ﻛﻤﺎ ﺗﺮﻯ.
ﻭﺫﻛﺮ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻗﺎﻝ :ﳌﹼﺎ ﺃﻣﺮ ﺍﳌﻨﺬﺭ ﺑﻦ ﺍﳌﻨﺬﺭ -ﺃﻭ ﺍﻷﺳﻮﺩ ﺑﻦ ﺍﳌﻨﺬﺭ -ﺍﺑﻦ ﺍﳋِﻤﺲ ﺍﻟﺘﻐﻠﱯ ﺃﻥ ﻳﻘﺘﻞ ﺍﳊﺎﺭ ﹶ
ﺙ
ﺑﻦ ﻇﺎﱂ ،ﻗﺮﺑﻪ ﻟﻴﻀﺮﺏ ﻋﻨﻘﹶﻪ ،ﻗﺎﻝ ﻟﻪ :ﺃﻧﺖ ﺗﻘﺘﻠﲏ ﻳﺎ ﺑﻦ ﺷﺮ ﺍﻷﻇﻤﺎﺀ؟ ﻗﺎﻝ :ﻧﻌﻢ ﻳﺎ ﺑﻦ ﺷﺮ ﻷﲰﺎﺀ! ﻭﻗﺪ ﻣﺮ
ﺗﻔﺴﲑ ﻋﺎﺋﺬﺓ.
ﻓﻤﻦ ﺭﺟﺎﻝ ﺑﲏ ﻋﺎﺋﺬﺓ :ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺍﳌﻨﺪﻟِﻖ ،ﻣﻦ ﻗﻮﳍﻢ :ﺳﻴﻒ ﺩﻟﻮﻕ ﻭﺩﺍﻟﻖ ﺇﺫﺍ ﺍﻧﺴﻠﺦ ﻣﻦ ﺍﳉﹶﻔﹾﻦ .ﻗﺎﻝ
ﺍﻟﺸﺎﻋﺮ.
ﻜﺄﻥ ﺠﺒﻴﻨﹶﻪ ﺴﻴ ﻑﹲ ﺩﻟﻭﻕﹸ
ﻭﻛﺎﻥ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺯﻳﺎﺩِ ﺍﻟﻌﺒﺴﻲ ﻳﻠﻘﹼﺐ ﺩﺍﻟﻘﺎﹰ ،ﻟﻜﺜﺮﺓ ﺇﻏﺎﺭﺗﻪ .ﻭﻛﺎﻥ ﻋﺒﻴﺪ ﺍﷲ ﻓﺎﺭﺳﺎﹰ ﰲ ﺍﻹﺳﻼﻡ ،ﻣﻨﺎﺑِﺬﺍﹰ
ﻟﻠﺴﻠﻄﺎﻥ.
ﻭﻣﻨﻬﻢ :ﻋﻠﻲ ﺑﻦ ﻣﺴﻬِﺮ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻋﻤﲑ ،ﻗﹶﻀﻰ ﻋﻠﻰ ﺃﻫﻞ ﺍﳌﻮﺻﻞ .ﻭﺍﺷﺘﻘﺎﻕ ﻣﺴﻬِﺮ ﻣﻔﻌِﻞ ﻣﻦ ﺍﻟﺴﻬﺮ.
ﻭﺍﻟﺴﺎﻫﺮﺓ :ﺍﻷﺭﺽ ﺍﻟﱵ ﱂ ﺗﻮﻃﺄ .ﻭﻛﺬﻟﻚ ﻓﺴﺮﻭﻫﺎ ﰲ ﺍﻟﺘﱰﻳﻞ .ﻭﻗﺎﻝ ﺭﺟﻞﹲ ﻣﻦ ﻫﻤﺪﺍﻥ ﻳﻮﻡ ﺍﻟﻘﺎﺩﺳﻴﺔ:
ﻭﻻ ﺘِﻬﺎﻟﹶﻨﹾﻙ ﺭﺀﻭﺱ ﻨﺎﺩﺭﻩ ﺃﻗﹾﺩِﻡ ﺃﺨﺎ ﻨِﻬﻡٍ ﻋﻠﻰ ﺍﻷﺴﺎﻭﺭﻩ
ﺤﺘﱠﻰ ﺘﻌﻭﺩ ﺒﻌﺩﻫﺎ ﻓﻲ ﺍﻟﺤﺎﻓﺭﻩ ﻓﺈِﻨﱠﻤﺎ ﻗﹶﺼﺭﻙ ﺘﹸﺭﺏ ﺍﻟﺴﺎﻫﺭﻩ
ﻤِﻥ ﺒﻌﺩِ ﻤﺎ ﺼﺭﺕﹶ ﻋﻅﺎﻤﺎﹰ ﻨﺎﺨِﺭﻩ
ﻭﻣﻦ ﺑﲏ ﻋﺎﺋﺬﺓ :ﻣﻘﹼﺎﺱ ﺍﻟﺸﺎﻋﺮ ،ﺟﺎﻫﻠﻲ ،ﻭﺍﲰﻪ ﻣﺴﻬِﺮ .ﻭﻣﻘﹼﺎﺱ :ﻣﻔﹾﻌﺎﻝ ﻣﻦ ﻗﺎﺱ ﻳﻘﻴﺲ ،ﻭﺳﺘﺮﻯ ﺷﺮﺣﻪ ﰲ
ﻣﻮﺿﻌﻪ.
ﻭﻣﻨﻬﻢ :ﻋﺪﻱ ﺃﺑﻮ ﻃﻠﻖٍ ﺍﻟﺸﺎﻋﺮ ،ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑ ﻋﺪﻱ .ﻭﻃﹶﻠﹾﻖ ﻣﻦ ﻗﻮﳍﻢ :ﻟﻴﻠﺔﹲ :ﻻ ﺣﺮ ﻭﻻ ﻗﹸﺮ .ﻭﻳﻮ ﻡ ﻃﹶﻠﹾﻖ
ﻛﺬﻟﻚ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻭﺍﺷﺘﻘﺎﻕ ﺳﺎﻣﺔ ﻣﻦ ﺣﺠﺎﺭﺓ ﺍﳌﻌﺪﻥِ ،ﻳﻘﺎﻝ ﻟﻠﺤﺠﺮ ﺍﻟﺬﻱ ﻓﻴﻪ ﻋﺮﻭﻕ ﺫﻫﺐٍ ﺗﺴﺘﺒﲔ :ﺳﺎﻣﺔ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﺘﺩﺤﺭﺝ ﻋﻥ ﺫِﻱ ﺴﺎﻤِﻪِ ﺍﻟﻤﺘﻘﺎﺭﺏِ ﻟﻭ ﺃﻨﹼﻙ ﺘﹸﻠﻘِﻲ ﺤﻨﻅﻼﹰ ﻓﻭﻕ ﺭﻭﺴِﻬِﻡ
ﺃﻱ ﻋﻦ ﺑﻴﻀﻬﻢ ﺍﳌﹸﺬﹾﻫﺐ .ﻭﺑﻨﻮ ﺳﺎﻣﺔ ﻏﻠﺐ ﻋﻠﻴﻪ ﺍﺳﻢ ﺃﻣﻬﻢ ﻧﺎﺟﻴﺔ ،ﻭﺳﺘﺮﻯ ﻫﺬﺍ ﰲ ﻣﻮﺿﻊ ﺇﻥ ﺷﺎﺀ ﺍﷲ.
ﻓﻤﻦ ﺑﲏ ﺳﺎﻣﺔ :ﺍﳋِﺮﻳﺖ ﺑﻦ ﺭﺍﺷﺪ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﺧﺮﺝ ﻋﻠﻰ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻪ ﻧﺎﺣﻴﺔﹶ
ﺃﺳﻴﺎﻑِ ﺍﻟﺒﺤﺮ ،ﻓﺒﻌﺚ ﺇﻟﻴﻪ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﻌﻘِﻞﹶ ﺍﺑﻦ ﻗﻴﺲٍ ﺍﻟﺮﻳﺎﺣﻲ ﻓﻘﺘﻠﹶﻪ ﻭﻫﺰﻡ ﺃﺻﺤﺎﺑﻪ ،ﻭﳍﻢ ﺣﺪﻳﺚ.
ﻭﺍﳋِﺮﻳﺖ :ﺍﻟﺪﻟﻴﻞ ﺍﳊﺎﺫﻕ ،ﻭﺍﺷﺘﻘﺎﻗﻪ ﻣﻦ ﺧﺮﺕ ﺍﻹﺑﺮﺓ ،ﺃﻱ ﺇﻧﻪ ﻣﻦ ﺣﺬﹶﺍﻗﺘﻪ ﻳﺪﺧﻞ ﰲ ﺧﺮﺕ ﺍﻹﺑﺮﺓ ،ﺃﻱ
ﻳﺪﺧﻞ ﰲ ﺛﹶﻘﹾﺒﻬﺎ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﻋﺒﺎﺩ ﺑﻦ ﻣﻨﺼﻮﺭ ﻗﺎﺿﻲ ﺍﻟﺒﺼﺮﺓ ﻟﺴﻠﻴﻤﺎﻥﹶ ﺑﻦ ﻋﻠﻲ .ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑ ﻋﺒﺎﺩ .ﻭﻣﻨﺼﻮﺭ :ﻣﻔﻌﻮﻝ ﻣﻦ
ﺍﻟﻨﺼﺮ .ﻭﺍﻟﻨﺼﺮ :ﺿﺪ ﺍﳋﹶﺬﹾﻝ .ﻭﺍﻟﻨﺼﺮ ﺃﻳﻀﺎﹰ :ﺍﻟﺴﻴﺐ ﻭﺍﻟﻌﻄﺎﺀ .ﻗﺎﻝ ﺍﻟﺮﺍﻋﻲ:
ﺒﻼﺩ ﺘﻤﻴﻡ ﻭﺍﻨﺼﺭِﻱ ﺃﺭﺽ ﻋﺎﻤﺭِ ﺇِﺫﺍ ﺍﻨﺴﻠﺦﹶ ﺍﻟﺸﻬﺭ ﺍﻟﺤﺭﺍﻡ ﻓﻭﺩﻋﻲ
ﻭﻗﺎﻝ ﺃﻳﻀﺎﹰ:
ﻓﺄﺴﻜﹶﺕﹶ ﻋﻨﱢﻲ ﺒﻌﺩﻩ ﻜﻝﱠ ﻗﺎﺌﻝِ ﺃﺒﻭﻙ ﺍﻟﺫﻱ ﺃﺠﺩﻯ ﻋﻠﹶﻲ ﺒﻨﺼﺭِﻩِ
ﺃﻱ ﺑﻌﻄﺎﺋﻪ .ﻭﺳﺘﺮﻯ ﺍﺷﺘﻘﺎﻕ ﻫﺬﻩ ﺍﻷﲰﺎﺀ ﰲ ﻣﻮﺍﺿﻌﻬﺎ ﺇﻥﹾ ﺷﺎﺀ ﺍﷲ.
ﻭﻣﻦ ﺭﺟﺎﻝ:
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﺳﻬﻴﻞ ﺑﻦ ﻋﻤﺮﻭ ،ﻭﻛﺎﻥ ﻣﻦ ﺭﺟﺎﻝ ﻗﺮﻳﺶٍ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ،ﰒ ﺃﺳﻠﻢ ﻓﺤﺴﻦ ﺇﺳﻼﻣﻪ .ﻭﻫﻮ ﺍﻟﺬﻱ
ﺑﻌﺜﺘﻪ ﻗﺮﻳﺶ ﻳﺤﻜِﻢ ﺍﳍﹸﺪﻧﺔﹶ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻮﻡ ﺍﳊﺪﻳﺒِﻴﺔ ،ﻭﻗﺪ ﻣﺮ ﺫﻛﺮﻩ ،ﻭﻣﺮ ﺭﺟﺎﳍﻢ.
ﻭﻣﻦ ﺭﺟﺎﻝ ﺑﲏ ﻣﻌِﻴﺺ ﺑﻦ ﻋﺎﻣﺮ ﺑﻦ ﻟﺆﻱ :ﻧﺰﺍﺭ ،ﻭﻋﺒﺪ ،ﻭﻋﻤﺮﻭ ،ﻭﻋﺼﻴﺔ :ﺑﻨﻮ ﻣﻌِﻴﺺٍ .ﻭﺍﺷﺘﻘﺎﻕ ﻣﻌِﻴﺺٍ ﻣﻦ
ﺍﳌﹶﻌﺺ .ﻭﺍﳌﹶﻌﺺ :ﻭﺟﻊ ﻳﺼﻴﺐ ﺍﻟﺮﺟﻞﹼ ﰲ ﻋﺼﺒِﻪ ﻣﻦ ﻛﺜﺮﺓ ﺍﳌﺸﻲ ،ﻭﺍﻻﺳﻢ ﺍﳌﻌﺺ .ﻣﻌِﺺ ﺍﻟﺮﺟﻞ ﻓﻬﻮ
ﳑﻌﻮﺹ ﻭﻣﻌﻴﺺ .ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑ ﻧﺴﺒِﻪ .ﻭﺃﻣﺎ ﻋﺼﻴﺔ ﻓﺘﺼﻐﲑ ﻋﺼﺎﹰ ،ﻭﻗﺪ ﻣﺮ ﺫﻛﺮﻩ .ﻭﺑﻨﻮ ﻋﺼﻴﺔ ﻫﺆﻻﺀ ﻧﺎﻗﺔ ﰲ
ﺑﲏ ﺳﻠﹶﻴﻢ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﺃﺑﻮ ﺟﻨﺪﻝ ﺑﻦ ﺳﻬﻴﻞ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﺃﺗﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻮﻡ ﺍﳊﺪﻳﺒِﻴﺔ ﻭﻗﺪ ﻭﻗﹶﻊ
ﺍﻟﺼﻠﺢ ،ﻓﺮﺩﻩ ﺇﱃ ﻗﺮﻳﺶٍ ،ﻭﻟﻪ ﺣﺪﻳﺚ.
ﻭﺳﻠِﻴﻂ ﺑﻦ ﻋﻤﺮٍﻭ ﺃﺧﻮ ﺳﻬﻴﻞ ﺑﻦ ﻋﻤﺮٍﻭ ،ﻣﻦ ﻣﻬﺎﺟﺮﺓ ﺍﳊﺒﺸﺔ ،ﻗﹸﺘِﻞ ﻳﻮﻡ ﺍﻟﻴﻤﺎﻣﺔ .ﻭﺍﺷﺘﻘﺎﻕ ﺳﻠِﻴﻂٍ ﻣﻦ
ﺍﻟﺴﻼﻃﺔ ،ﻣﻦ ﻗﻮﳍﻢ :ﺳﻠﻴﻂ ﺍﻟﻠﺴﺎﻥ ،ﻣﺪﺡ ﻟﻠﺮﺟﺎﻝ ﻋﻴﺐ ﻟﻠﻨﺴﺎﺀ .ﻭﺍﻟﺴﻠﻴﻂ ﺑﻠﻐﺔ ﺍﻟﻴﻤﻦ :ﺍﻟﺰﻳﺖ ،ﻭﺑﻠﻐﺔ
ﻏﲑﻫﻢ :ﺍﻟﺪﻫﻦ .ﻗﺎﻝ ﺍﻣﺮﺅ ﺍﻟﻘﻴﺲ:
ﺃﻫﺎﻥ ﺍﻟﺴﻠﻴﻁﹶ ﻟﻠﺫﱡﺒﺎﻝ ﺍﻟﻤﻔﺘﱠﻝِ
ﻭﺑﻨﻮ ﺳﻠﻴﻂٍ :ﺑﻄﻦ ﻣﻦ ﺑﲏ ﲤﻴﻢ .ﻭﺍﻟﺴﻠﹾﻄﺎﻥ :ﻓﹸﻌﻼﻥ ﻣﻦ ﺍﻟﺴﻠﻴﻂ ،ﻣﻦ ﻗﻮﳍﻢ :ﺳﻠﱠﻂ ﺍﷲ ﻋﺰ ﻭﺟﻞﹼ ﻋﻠﻴﻪ ﻛﺬﺍ
ﻭﻛﺬﺍ ،ﻛﺄﻧﻪ ﺃﻣﻜﻨﻪ ﻣﻨﻪ .ﻭﻟﻠﺴﻠﻄﺎﻥ ﰲ ﺍﻟﺘﱰﻳﻞ ﻣﻮﺍﺿﻊ ،ﻓﻤﻨﻬﺎ ﻣﺎ ﻳﻜﻮﻥ ﰲ ﻣﻌﲎ ﺍﻟﱪﻫﺎﻥ ،ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﻜﻮﻥ ﰲ
ﻣﻌﲎ ﺍﻟﻘﹸﺪﺭﺓ؛ ﻭﺍﷲ ﺟﻞﹼ ﺛﻨﺎﺅﻩ ﺃﻋﻠﻢ ﺑﻜﺘﺎﺑﻪ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ ﻭﻓﹸﺮﺳﺎﻢ :ﻋﺒﺪ ﻭﺩ ،ﻭﻗﺪ ﻣﺮ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺨﺮﻣﺔ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻯ ،ﻛﺎﻥ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﺍﻷﻭﻟﲔ .ﻭﻣﻨﻪ ﺍﺷﺘﻘﺎﻕ ﳐﹾﺮﻣﺔ :ﻣﻔﻌﻠﺔ
ﻭﻣﻨﻬﻢ :ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﺃﰊ ﺳﺮﺡ ،ﻣﻨﺎﻓﻖ ﻭﻛﺎﻥ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ .ﻭﻛﺘﺐ ﻟﻠﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ.
ﻭﻛﺎﻥ ﺇﺫﺍ ﺃﻣﻠﹶﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ "ﻭﻛﺎﻥﹶ ﺍﷲ ﻏﹶﻔﹸﻮﺭﺍﹰ ﺭﺣﻴﻤﺎﹰ" ﻛﺘﺐ ﻋﺰﻳﺰﺍﹰ ﺣﻜﻴﻤﺎﹰ" .ﰒ ﻗﺎﻝ :ﺇﻥ
ﻛﺎﻥ ﳏﻤﺪ ﻳﻮﺣﻰ ﺇﻟﻴﻪ ﻓﺈﻧﻪ ﻳﻮﺣﻰ ﺇﱄ! ﻓﱰﻟﺖ ﻓﻴﻪ" :ﻭﻣﻦ ﺃﻇﹾﻠﹶﻢ ﳑﻦ ﺍﻓﹾﺘﺮﻯ ﻋﻠﻰ ﺍﷲِ ﻛ ﺬِﺑﺎﹰ ﺃﻭ ﻗﺎﻝﹶ ﺃﹸﻭﺣِﻲ ﺇﱄﱠ
ﻭﱂ ﻳﻮﺡ ﺇﻟﻴﻪ ﺷﻲﺀ" ﻭﺃﻫﺪﺭ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺩﻣﻪ ﻳﻮﻡ ﻓﺘﺢ ﻣﻜﺔ ﻓﺄﺟﺎﺭﻩ ﻋﺜﻤﺎﻥ ،ﻭﻫﻮ ﺃﺧﻮﻩ ﻣﻦ
ﺍﻟﺮﺿﺎﻋﺔ .ﻭﺍﺷﺘﻘﺎﻕ ﺳﺮﺡٍ ﺇﻣﺎ ﻣﻦ ﺍﻟﺴﺮﺡ ،ﻭﻫﻮ ﺿﺮﺏ ﻣﻦ ﺍﻟﺸﺠﺮ ،ﻭﺇﻣﺎ ﻣﻦ ﻗﻮﳍﻢ :ﺃﺗﺎﻙ ﺍﻟﺸﻲﺀ ﺳﺮﺣﺎﹰ:
ﺳﻬﻼﹰ .ﻭﺍﻟﺴﺮﻳﺢ :ﺳﻴﻮﺭ ﺗﻘﺪ ﻭﺗﺸﺪ ﺎ ﻧﻌﺎﻝ ﺍﻹﺑﻞ ﻋﻠﻰ ﺃﺭﺳﺎﻏﻬﺎ ،ﻭﺍﳉﻤﻊ ﺳﺮﺍﺋِﺢ .ﻭﻛﻞﱡ ﺷﻲﺀٍ ﺳﻬﻀﻠﺘﻪ ﻓﻘﺪ
ﺳﺮﺣﺘﻪ .ﻭﺍﻟﺴﺮﺣﺎﻥ :ﺍﻟﺬﺋﺐ .ﻭﻣﻨﻪ ﺗﺴﺮﻳﺢ ﺍﻟﺸﻌﺮ .ﻭﺍﻟﺴﺎﺭﺡ ﻣﻦ ﺍﻟﻐﻨﻢ :ﺍﻟﻐﺎﺩِﻱ ﺇﱃ ﺍﳌﺮﻋﻰ ﻭﻛﺬﻟﻚ ﺍﻹﺑﻞ.
ﻳﻘﺎﻝ :ﺇﺑﻞﹲ ﺳﺎﺭﺣﺔ ﻭﻏﻨﻢ ﺳﺎﺭﺣﺔ .ﻭﺍﳌﺴﺮﺡ :ﺍﳌﺮﻋﻰ .ﻭﺳﺮﺍﺡِ ﰲ ﻭﺯﻥ ﻓﹶﻌﺎﻝِ :ﺍﺳﻢ ﻓﺮﺱٍ ﻟﺒﻌﺾ ﻓﹸﺮﺳﺎﻥ
ﺍﻟﻌﺮﺏ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﺟﻤﺢ ﺑﻦ ﻫﺼﻴﺺ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻛﻌﺐ .ﻭﺟﻤﺢ ﻣﺸﺘﻖ ﻣﻦ ﺷﻴﺌﲔ :ﺇﻣﺎ ﻣﻦ ﻗﻮﳍﻢ :ﺟ ﻤﺢ ﺍﻟﻔﺮﺱ ﳚﻤﺢ
ﺟِﻤﺎﺣﺎﹰ ،،ﺇﺫﺍ ﻋﺰ ﺭﺍﻛﺒﻪ ﻋﻠﻰ ﻋِﻨﺎﻧﻪ ،ﻓﻬﻮ ﺟﺎﻣﺢ ﻭﺟﻤﻮﺡ .ﺃﻭ ﻳﻜﻮﻥﹸ ﻣﻦ ﻗﻮﳍﻢ :ﲨﺢ ﺍﻟﺼﱯ ﺑﺎﻟﻜﹶﻌﺐِ ،ﺇﺫﺍ
ﺭﻣﻰ ﺑﻪ ﰲ ﺍﻟﻠﻌﺐ .ﻭﻗﺪ ﲰﻮﺍ ﺟﻤﺎﺣﺎﹰ ،ﻭﺟﻤﻴﺤﺎﹰ .ﻭﺑﻨﻮ ﺟﻤﺎﺡٍ :ﺑﻄﻦ ﻣﻦ ﻗﻀﺎﻋﺔ.
ﻭﻣﻦ ﺭﺟﺎﻝ ﺑﲏ ﺟﻤﺢ :ﻋﺜﻤﺎﻥ ﺑﻦ ﻣﻈﻌﻮﻥ .ﻭﻗﺪ ﻣﺮ ﻋﺜﻤﺎﻥ ،ﻭﺍﺷﺘﻘﺎﻕ ﻣﻈﻌﻮﻥٍ ﻣﻦ ﻗﻮﳍﻢ :ﲨﻞﹲ ﻣﻈﻌﻮﻥﹲ ،ﺇﺫﺍ
ﺷﺪ ﻋﻠﻴﻪ ﺍﻟﻈﱢﻌﺎﻥ .ﻭ ﺍﻟﻈﱢﻌﺎﻥ :ﺣﺒﻞﹲ ﻳﺸﺪ ﺑﻪ ﺍﳍﻮﺩﺝ ﻋﻠﻰ ﺍﻟﺒﻌﲑ ،ﻭﺑﻪ ﲰﻴﺖ ﺍﻟﻈﱠﻌﻴﻨﺔ ،ﻭﻻ ﺗﺴﻤﻰ ﺍﳌﺮﺃﺓﹸ ﻇﻌﻴﻨ ﹰﺔ
ﺣﱴ ﺗﻜﻮﻥﹶ ﻫﻮﺩﺝ ،ﰒ ﻛﺜﹸﺮ ﺫﻟﻚ ﰲ ﻛﻼﻣﻬﻢ ﺣﺘﻰ ﻟﺰﻡ ﺍﳌﺮﺃﺓﹶ ﺍﺳﻢ ﺍﻟﻈﻌﻴﻨﺔ .ﻭﻗﺎﻟﻮﺍ :ﻇﻌﻦ ﺍﻟﻘﻮﻡ ،ﺇﺫﺍ ﺍﺭﲢﻠﹸﻮﺍ.
ﻗﺎﻝ ﺍﻟﻨﺎﺑﻐﺔ:
ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﺣﺎﰎٍ ﻋﻦ ﺍﻷﺻﻤﻌﻲ ﻗﺎﻝ :ﻛﺎﻥ ﻳﻮﻧﺲ ﰲ ﺣﻠﻘﺔ ﺃﰊ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﻼﺀ ،ﻓﺠﺎﺀ ﺷﺒﻴﻞ ﺑﻦ ﻋﺰﺭﺓﹶ
ﻗﻴﺲ ﺑﻦ ﻋﺪ ﻱ ،ﻭﻗﺪ ﻣﺮ ﺫﻛﺮﻩ .ﻭﻛﺎﻧﺖ ﻟﻪ ﻗﻴﻨﺘﺎﻥٍ ﳚﺘﻤﻊ ﺇﻟﻴﻬﻤﺎ ﻓِﺘﻴﺎﻥﹸ ﻗﺮﻳﺶ ﺃﺑﻮ ﳍﺐٍ ﻭﺃﺷﺒﺎﻫﻪ ،ﻭﻫﻮ ﺍﻟﺬﻱ
ﺃﻣﺮﻫﻢ ﺑﺴﺮِﻗﺔ ﺍﻟﻐﺰﺍﻝ ﻣﻦ ﺍﻟﻜﻌﺒﺔ ﻓﻔﻌﻠﻮﺍ ،ﻓﻘﹶﺴﻤﻪ ﻋﻠﻰ ﻗِﻴﺎﻧِﻪ ،ﻭﻛﺎﻥ ﻏﺰﺍﻻﹰ ﻣﻦ ﺫﻫﺐ ﻣﺪﻓﻮﻧﺎﹰ ،ﻓﻘﻄﹶﻌﺖ ﻗﺮﻳﺶ
ﺭﺟﺎﻻﹰ ﳑﻦ ﺳﺮﻗﻪ ،ﻭﺃﺭﺍﺩﻭﺍ ﻗﹶﻄﹾﻊ ﻳﺪِ ﺃﰊ ﳍﺐ ﻓﺤﻤﺘﻪ ﺃﺧﻮﺍﻟﹸﻪ ﻣﻦ ﺧﺰﺍﻋﺔ ،ﻓﻠﺬﻟﻚ ﻳﻘﻮﻝ ﺑﻌﺾ ﺷﻌﺮﺍﺋﻬﺎ:
ﺭﺃﻯ ﺤﻤﺔ ﺍﻹﺯﻤﻴﻝ ﻓﻭﻕﹶ ﺍﻟﺒﺭﺍﺠِﻡ ﻫﻡ ﻤﻨﻌﻭﺍ ﺍﻟﺸﻴﺦﹶ ﺍﻟﻤﻨﺎﻓﻲ ﺒﻌﺩﻤﺎ
ﻭﺍﻹﺯﻣﻴﻞ :ﺍﻟﺸﻔﹾﺮﺓ ،ﻭﺍﳊﹶﻤﺔ :ﺣ ﺪﻫﺎ ،ﻭﺍﻟﱪﺍﺟﻢ :ﺃﺻﻮﻝ ﺍﻷَﺻﺎﺑﻊ ﺍﻟﱵ ﺗﻈﻬﺮ ﰲ ﻇﺎﻫﺮ ﺍﻟﻜﻒ ﺇﺫﺍ ﻗﺒﻀﺖ ﻋﻠﻰ
ﺷﻲﺀ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ ﻭﺷﻌﺮﺍﺋﻬﻢ :ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺰﺑﻌﺮﻱ ﺑﻦ ﻗﻴﺲ ﺑﻦ ﻋﺪ ﻱ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻘﻮﻝ:
ﺠﺯﻉ ﺍﻟﺨﺯﺭﺝِ ﻤﻥ ﻭﻗﹾﻊ ﺍﻷﺴ ﻝْ ﻟﻴﺕﹶ ﺃﺸﻴﺎﺨِﻲ ﺒﺒﺩﺭٍ ﺸﹶﻬِﺩﻭﺍ
ﺤِﻥ ﺤﻜﱠﺕﹾ ﺒﻘﹸﺒﺎﺀٍ ﺒﺭﻜﹶﻬﺎ ﻭﺍﺴﺘﺤﺭ ﺍﻟﻘﹶﺘﹾﻝ ﻓﻲ ﻋﺒﺩ ﺍﻷﺸﹶﻝْ
ﻭﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ :ﻧﺰﻟﺖ ﺑﻔﻼﻥٍ ﻓﻤﺎ ﻋﻔﱠﻔﹶﲏ ﻭﻻ ﺟﻤﻠﲏ ،ﺃﻱ ﱂ ﻳﺴﻘِﲏ ﺍﳌﻌﻔﺎﻓﺔ ،ﻭﻫﻲ ﺑ ﺎﻗﻲ ﺍﻟﻠﱠﺒﻦ ﰲ ﺍﻟﻀﺮﻉ ،ﻭﱂ
ﻳﺬِﺏ ﱄ ﺍﻟﺸﺤﻢ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﻋﺜﻤﺎﻥﹸ ﻭﻗﹸﺪﺍﻣﺔ ،ﻭﻋﺒﺪ ﺍﷲ :ﺑﻨﻮ ﻣﻈﹾﻌﻮﻥ.
ﻭﻗﹸﺪﺍﻣﺔ :ﻓﹸﻌﺎﻟﺔ ﻣﻦ ﺍﻹﻗﺪﺍﻡ ﻋﻠﻰ ﺍﻟﺸﻲﺀ .ﻭﻗﹸﺪﺍﻣﺔﹸ ﻭﻻﱠﻩ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺍﻟﺒﺤﺮﻳﻦِ ،ﻓﺸﻬِﺪ ﻋﻠﻴﻪ ﺍﳉﺎﺭﻭﺩ ﺑﻦ
ﺍﳌﻨﺬﺭ ،ﻭﺃﺑﻮ ﻫﺮﻳﺮﺓﹶ ﺍﻟﺪﻭﺳﻲ ،ﺃﻧﻪ ﺷﺮِﺏ ﺍﳋﻤﺮ ،ﻓﺠﻠﺪﻩ ﻋﻤﺮ.
ﻭﻣﻨﻬﻢ :ﺃﺑﻮ ﻋﺰﺓﹶ ﺍﻟﺸﺎﻋﺮ ،ﻭﻫﻮ ﻋﻤﺮﻭ ﺑﻦ ﻋﺒﺪ ﺍﷲ ،ﻛﺎﻥ ﳛﻀﺾ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻤﻦ ﻓﺄﹸ ﺳِﺮ ﻳﻮﻡ
ﺑﺪﺭ ،ﻓﻘﺎﻝ :ﻳﺎ ﳏﻤﺪ :ﺇﻧﻲ ﺭﺟﻞﹲ ﻣﻌِﻴﻞﹲ ،ﻭﱄ ﺑﻨﺎﺕ ﻓﺎﻣﻨﻦ ﻋﻠﻲ .ﻓﻤﻦ ﻋﻠﻴﻪ ،ﻓﻘﺎﻝ :ﻻ ﺃﻗﺎﺗﻞ ﳏﻤﺪﺍﹰ ﺃﺑﺪﺍﹰ! ﻓﻠﻤﺎ
ﺭﺟﻊ ﺇﱃ ﻣﻜﱠﺔ ﺿﻤِﻦ ﻟﻪ ﺻﻔﹾﻮﺍﻥﹸ ﺑﻦ ﺃﻣﻴﺔﹶ ﻋﻴﺎﻟﹶﻪ ،ﻓﺮﺟﻊ ﻳﻮﻡ ﺃﹸﺣﺪٍ ﳛﻀﺾ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ
ﻭﻳﻘﻮﻝ:
ﺃﻨﺘﻡ ﺤﻤﺎﺓﹲ ﻭﺃﺒﻭﻜﻡ ﺤﺎ ﻡ ﺇﻴﻬﺎﹰ ﺒﻨﻲ ﻋﺒﺩِ ﻤﻨﺎﺓﹶ ﺍﻟﺭﺯﺍﻡ
ﻻ ﺘﹸﺴﻠِﻤﻭﻨﻲ ﻻ ﻴﺤﻝﱡ ﺇﺴﻼ ﻡ ﻻ ﺘﹶﻌِﺩﻭﻨﻲ ﻨﹶﺼﺭﻜﻡ ﺒﻌﺩ ﺍﻟﻌﺎﻡ
ﻭﻣِﻌﻴﺮ :ﻣِﻔﹾﻌﻞ ﻣﻦ ﻋﺎﺭ ﺍﻟﻔﺮﺱ ﻳﻌﲑ ﻋِﻴﺎﺭﺍﹰ .ﻭﺍﻟﻔﺮﺱ ﻋﺎﺋﺮ .ﻭﻛﻞﱡ ﻣﻦ ﺃﻛﺜﹶﺮ ﺍﻟﺬﱠﻫﺎﺏ ﻭﺍﻲﺀَ ﻓﻬﻮ ﻋﻴﺎﺭ؛ ﻭﺑﻪ
ﲰﻲ ﺍﻷﺳﺪ ﻋﻴﺎﺭﺍﹰ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻋﻴﺎﺭ ﺒﺄﻭﺼﺎﻝِ
ﺃﻱ ﺗﻴﻤﻠﱠﻘﻬﺎ ﻣﻦ ﻣﻮﺿﻊٍ ﺇﱃ ﻣﻮﺿﻊ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ﰲ ﺃﰊ ﻣﺤﺬﻭﺭﺓ:
ﻭﻤﺎ ﺘﻼ ﻤﺤﻤ ﺩ ﻤِﻥ ﺴﻭﺭﻩ ﻜﹶﻼﱠ ﻭﺭﺏ ﺍﻟﻜﻌﺒ ﺔِ ﺍﻟﻤﺴﺘﻭﺭﻩ
ﻭﺍﻟﻨﱠﻌﺭﺍﺕِ ﻤﻥ ﺃﺒﻲ ﻤﺤﺫﻭﺭﻩ
ﻓﻠﻤﺎ ﻗﹸﺒِﺾ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﱂ ﻳﺆﺫﱢﻥ ﻷﺣﺪ .ﻭﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﻷﰊ ﳏﺬﻭﺭﺓ،
ﻭﺃﰊ ﻫﺮﻳﺮﺓ ،ﻭﺳﻤﺮﺓ ﺑﻦ ﺟﻨﺪﺏٍ ﺍﻟﻔﹶﺰﺍﺭﻱ" :ﺁﺧﺮﻛﻢ ﻣﻮﺗﺎﹰ ﰲ ﺍﻟﻨﺎﺭ" ﻓﻤﺎﺕ ﺃﺑﻮ ﳏﺬﻭﺭﺓ ﻗﺒﻠﻬﻤﺎ ،ﻭﻣﺎﺕ ﺃﺑﻮ
ﻫﺮﻳﺮﺓ ﻗﺒﻞ ﺳﻤﺮﺓ.
ﻭﻣﻨﻬﻢ :ﺍﻟﻨﺤﺎﻡ ،ﻭﺍﲰﻪ ﻧﻌﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﹸﺳِﻴﺪٍ ،ﻗﺘﻞ ﻳﻮﻡ ﻣﺆﺗﺔﹶ ﺷﻬﻴﺪﺍﹰ .ﻭﺇﻧﻤﺎ ﲰﻲ ﺍﻟﻨﺤﺎﻡ ﻷﻥﱠ ﺍﻟﻨﱯ ﺻﻠﻰ
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﺃﺑﻮ ﺟﻬﻢ ﺑﻦ ﺣﺬﹶﻳﻔﺔ .ﻭﻛﺎﻥ ﺃﻋﻠﻢ ﺍﻟﻨﺎﺱ ﺑﺄﻧﺴﺎﺏ ﻗﺮﻳﺶ ،ﻭﻛﺎﻥ ﻳﺨﺎﻑ ﻟﻠﺴﺎﻧِﻪ .ﻭﺍﺷﺘﻘﺎﻕ
ﺟﻬﻢٍ ﻣﻦ ﺍﳉﻬﺎﻣﺔ ،ﻭﻫﻮ ﻏِﻠﹶﻆ ﺍﻟﻮﺟﻪ ،ﻭﺑﻪ ﲰﻲ ﺍﻷﺳﺪ ﺟﻬﻤﺎﹰ .ﻭﻣﻨﻪ ﻗﻮﳍﻢ :ﲡﻬﻤﲏ ﻓﻼ ﻥﹲ ،ﺇﺫﺍ ﻟﻘِﻴﲏ ﻟﻘﺎﺀً
ﺑﺸِﻌﺎﹰ ،ﺃﻱ ﺟﻬﻤﺎﹰ.
ﻭﺍﳌﺼﺪﺭ ﺍﳉﹶﻬﺎﻣﺔﹸ ﻭﺍﳉﹸﻬﻮﻣﺔ .ﻭﻗﺪ ﲰﺖ ﺍﻟﻌﺮﺏ ﺟﻬﻤﺎﹰ ،ﻭﺟﻬﻴﻤﺎﹰ ،ﻭﺟﺎﻫِﻤﺔﹶ .ﻭﺍﳉﹶﻬﺎﻡ :ﺍﻟﺴﺤﺎﺏ ﺍﻟﺬﻱ ﻗﺪ
ﺃﺭﺍﻕ ﻣﺎﺀﻩ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﺣﺬﹶﺍﻓﺔ ﺑﻦ ﻏﺎﻧِﻢ ﺑﻦ ﻋﺎﻣﺮٍ ﺍﻟﺸﺎﻋﺮ ،ﺍﻟﺬﻱ ﻳﻘﻮﻝ:
ﻟﺴﺭﺍﺘﻬﻡ ﻓﻀﻝٌ ﻋﻠﻲ ﻭﺃﻨﻌﻡ ﺍﺼﺭﻑﹾ ﻗﻭﺍﻓِﻴﻙ ﺍﻟﻜﺭﺍﻡ ﻟﻤﻌﺸﺭٍ
ﺇﻴﺎﻫﻡ ﺃﺤﺒﻭ ﺒﻬﺎ ﻭﺃُﻜﺭﻡ ﻟﺒﻨﻲ ﺍﻟﻤﻐﻴﺭﺓِ ﻜﹶﻬﻠِﻬﻡ ﻭﺸﹶﺒﺎﺒﻬﻡ
ﻓﻘﻠﺖ ﳎﻴﺒﺎﹰ:
ﻭﺘﺴﻌ ﺔﹸ ﺃﻴﺎﻡِ ﻟِﻐﹸﺭﺓ ﺫﺍ ﺍﻟﺸﱠﻬﺭِ ﻤﺘﹶﻰ ،ﺇﻨﱠﻤﺎ ﻋﻬﺩِﻱ ﺒﻪ ﻤﺫﹾ ﻋﺭﻭﺒ ﺔﹲ
ﻓﻘﺎﻝ:
ﻤﻊ ﺍﻟﻠﱠﻴﻝ ﺃﻭ ﻓﻲ ﺍﻟﺼﺒﺢ ﻤﻥ ﻭﻀﺢ ﺍﻟﻔﺠﺭِ ﺜﹶﻭﻯ ﺒﻴﻥ ﺃﻴﺎﻡِ ﺜﻼﺙٍ ﻜﻭﺍﻤﻝ
ﻓﺎﻧﺘﺒﻬﺖ ﺍﻟﺮﻓﻘﺔﹸ ﲟﺨﺎﻃﺒﱵ ﻟﻪ ،ﻓﻘﺎﻟﻮﺍ :ﻣﻦ ﻧﻌﻰ ﻟﻚ؟ ﻓﻘﻠﺖ :ﻧﻌﻰ ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﺟﺪﻋﺎﻥ .ﻓﻘﺎﻟﻮﺍ :ﻟﻮ ﺑﻘﻲ ﺃﺣﺪ
ﻟﺴﺨﺎﺀٍ ﺃﻭ ﻋِﺰ ﻭﳎﺪ ﻟﺒﻘﻲ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟ ﺪﻋﺎﻥ! ﻓﻘﺎﻝ ﺍﳉﻨ ﻲ:
ﻭﻛﺎﻥ ﺷﻌﺎﺭ ﺃﺻﺤﺎﺏِ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻳﻮﻡ ﺍﳉﻤﻞ" :ﺣﻢ ﻻ ﻳﻨﺼﺮﻭﻥ" .ﻓﻠﻤﺎ ﺑﻮﺃ ﺍﻷﺷﺘﺮ ﺍﻟﻨﺨﻌﻲ ﶈﻤﺪ ﺑﻦ
ﻃﻠﺤﺔ ﺍﻟﺮﻣﺢ ﻗﺎﻝ :ﺣﻢ .ﻓﻄﻌﻨﻪ ﺍﻷﺷﺘﺮ ﻭﻗﺎﻝ:
ﻓﻬﻼﱠ ﺘﻼﺤﻡ ﻗﺒﻝَ ﺍﻟﺘﻘﺩ ﻡِ ﻴﺫﻜﱢﺭﻨﻲ ﺤﻡ ﻭﺍﻟﺭﻤﺢ ﺸﺎﺠﺭ
ﻭﻣﻦ ﺭﺟﺎﳍﻢ ﻭﺃﺟﻮﺍﺩﻫﻢ ﻭﻓﹸﺮﺳﺎﻢ :ﻋ ﻤﺮ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻣﻌﻤﺮ ،ﻭﻟﻪ ﻳﻘﻮﻝ ﻧﺼﻴﺐ:
ﻭﻻ ﺠﺎﺭ ﺠﻨﺏٍ ﺃﻱ ﻴﻭﻤﻴﻙ ﺃﺠﻭﺩ ﻭﺍﷲ ﻤﺎ ﻴﺩﺭِﻱ ﺍﻤﺭﺅٌ ﺫﻭ ﺠﻨﹶﺎﺒ ﺔٍ
ﻓﺄﻋﻁﻴﺕﹶ ﻋﻔﻭﺍﹰ ﻤﻨﻙ ﺃﻭ ﺤﻴﻥ ﺘﹸﺤﻤﺩ ﺃﻴﻭﻤﺎﹰ ﺇﺫﺍ ﺃﻟﻔﹶﻴﺘﹶﻪ ﺫﺍ ﻴﺴﺎﺭﺓٍ
ﻤﻘﻴﻤﺎﻥ ﺒﺎﻟﻤﻌﺭﻭﻑِ ﻤﺎ ﺩﻤﺕﹶ ﺘﹸﻭﺠﺩ ﻭﺇﻥ ﺤﻠﻴﻔﹶﻴﻙ ﺍﻟﺴﻤﺎﺤﺔﹸ ﻭﺍﻟﻨﱠﺩﻯ
ﻤﻥ ﺍﻟﺩﻫﺭِ ﺤﺘﱠﻰ ﻴﻔﻘﹶﺩ ﺤﻴﻥ ﺘﻔﹸﻘﹶﺩ ﻤﻘﻴﻤﺎﻥِ ﻟﻴﺴﺎ ﺘﺎﺭﻜﹶ ﻴﻙ ﻟِﺨﹶﻠﱠ ﺔٍ
ﻭﻗﺘﻠﺖ ﺍﳋﻮﺍﺭﺝ ﻋﻤﺮ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻣﻌﻤﺮ ،ﻓﻘﺎﻟﺖ ﻧﺎﺩِﺑﺘﻪ:
ﻭﻤﻥ ﻜﺎﻥ ﻴﻌﺘﻤﺩ ﺍﻟﺴﺎﺌ ﻝُ ﺃﻻﹶ ﺫﹶﻫﺏ ﺍﻟﺠﻭﺩ ﻭﺍﻟﻨﱠﺎﺌﻝ
ﻏﹶﻨِ ﻲ ﺍﻟﻌﺸﻴﺭﺓ ﻭﺍﻟﻌﺎﺌﻝ ﻭﻤﻥ ﻜﺎﻥ ﻴﻁﻤﻊ ﻓﻲ ﻤﺎﻟﻪ
ﺃﻭ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻌِﺘﺎﺏ .ﻭﺇﻥﹾ ﻗﻴﻞ ﻣﻦ ﻋﺘﺒﺎﻥِ ﺍﻟﺒﻌﲑِ ،ﺇﺫﺍ ﻣﺸﻰ ﻋﻠﻰ ﺛﻼﺙٍ ،ﻓﻬﻮ ﻭﺟﻪ ﻭﺍﻟﻌِﺘﺎﺏ ﻣﻌﺮﻭﻑ ،ﻭﻫﻮ
ﻣﻦ ﺍﻟﻐِﻠﹶﻆ ﺃﻳﻀﺎﹰ ﺍﺷﺘﻘﺎﻗﻪ .ﻭﻗﺪ ﲰﺖ ﺍﻟﻌﺮﺏ ﻋﺘﺒﺔ ﻭﻋﺘﻴﺒﺔﹶ ،ﻭﻋﺘﺎﺑﺎﹰ ،ﻭﻣﻌﺘﺒﺎﹰ ،ﻭﻫﻮ ﺃﺑﻮ ﺑﻄﻦٍ ﻣﻦ ﺛﹶﻘِﻴﻒ ،ﻭﻋِﺘﺒﺎﻧﺎﹰ،
ﻭﺍﻟﻌﺎﺗﺐ :ﺍﻟﻮﺍﺟﺪ .ﻭﺍﳌﹸﻌﺘِﺐ :ﺍﳌﹸﺮﺿِﻲ .ﻳﻘﺎﻝ :ﻋﺘِﺐ ﻋﻠﻴﻪ ﻳﻌﺘﺐ ﻋﺘﺒﺎﹰ ،ﻭﻋﺘﺐ ﻳﻌﺘِﺐ ﰲ ﻣﻌﲎ ﻭﺍﺣﺪ .ﻭﺑﻨﻮ
ﻋﺘِﻴﺐٍ :ﺑﻄﻦ ﻣﻦ ﺑﲏ ﺷﻴﺒﺎﻥ ﳍﻢ ﺧِﻄﱠﺔﹲ ﺑﺎﻟﺒﺼﺮﺓ .ﻭﺍﳌﹶﻌﺘﺒﺔ :ﺍﳌﻮﺟﺪﺓ .ﻭﺍﻟﺘﻌﺘﺐ :ﺍﻟﺘﺠﻨﻲ .ﻭﺍﻻﺳﺘﻌﺘﺎﺏ:
ﺍﻻﺳﺘﺮﺿﺎﺀ.
ﻭﻛﺎﻥ ﻫﺎﺷﻢ ﻣﻌﻪ ﻟﻮﺍﺀُ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻳﻮﻡ ﺻِﻔﱢﲔ ،ﻭﻗﹸﺘِﻞ ﰲ ﺁﺧﺮ ﺃﻳﺎﻣﻬﺎ .ﻭﻛﺎﻥ ﺃﻋﻮﺭ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻘﻮﻝ:
ﻗﺩ ﻋﺎﻟﺞ ﺍﻟﺤﻴﺎﺓﹶ ﺤﺘﱠﻰ ﻤﻼﱠ ﺍﻋﻭﺭ ﻴﺒﻐِﻲ ﺃﻫﻠﹶﻪ ﻤﺤﻼﹰ
ﻻ ﺒﺩ ﺃﻥ ﻴﻔﹸﻝﱠ ﺃﻭ ﻴﻔﹶﻼﹼ ﻴﺸﹸﻠﱡﻬﻡ ﺒﺎﻟﺴﻤﻬﺭﻱ ﺸﹶﻼ
ﻗﺎﻝ :ﻭﺑﻌﺚ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﱃ ﻫﺎﺷﻢ ﺑﻦ ﻋﺘﺒﺔ ﻳﻮﻡ ﺻِﻔﹶﲔ ،ﻭﻛﺎﻧﺖ ﺍﻟﺮﺍﻳﺔ ﻣﻌﻪ" :ﺇﻧﻲ ﺃﺣﺴِﺒﻚ ﺃﻋﻮﺭ
ﺟﺒﺎﻧﺎﹰ" ،ﻓﻘﺎﻝ ﻟﻠﺮﺳﻮﻝ :ﺍﺻﺒِﺮ .ﰒﹼ ﻛﺸﻒ ﺑﻄﻨﻪ ﻓﺈﺫﺍ ﻫﻮ ﻗﺪ ﺷﻖ ﻣﻦ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ ،ﻭﻗﺪ ﻋﺼﺒﻪ ﺑﻌﻤﺎﻣﺔٍ ،ﻭﱂ ﻳﺰﻝﹾ
ﻳﻘﺎﺗﻞﹸ ﺣﺘﻰ ﻗﺘﻞ ﰲ ﺁﺧﺮِ ﺍﻟﻨﻬﺎﺭ ،ﺭﲪﻪ ﺍﷲ.
ﻭﻣِﺮﻗﺎﻝ :ﻣِﻔﻌﺎﻝ ﻣﻦ ﻗﻮﳍﻢ :ﺃﺭﻗﻞﹶ ﺍﻟﺒﻌﲑ ﻳﺮﻗِﻞ ﺇﺭﻗﺎﻻﹰ ﻓﻬﻮ ﻣﺮﻗِﻞﹲ ،ﻭﻫﻮ ﻣﺸﻲ ﻓﻮﻕ ﺍﳋﹶﺒﺐ ﺷﺒﻴﻪ ﺑﺎﳉﹶﻤﺰ.
ﻭﺍﻟﺮﻓﹾﻠﺔ ﰲ ﺍﻟﻠﻐﺔ :ﺍﻟﻨﺨﻠﺔ ﺍﻟﻄﱠﻮﻳﻠﺔ ،ﻭﻣﻨﻪ ﺍﳌﺜﻞ:
ﻭﻤﺎ ﻴﺩﺭِﻴﻙ ﻤﺎ ﺍﻟﺩﺨﹾ ﻝُ ﺘﹶﺭﻯ ﺍﻟﻔِﺘﻴﺎﻥ ﻜﺎﻟﺭﻓﹾﻝ
ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑ ﻗﹸﺼﻲ .ﻭﻛﺎﻥ ﻗﺼﻲ ﻳﻠﻘﱠﺐ ﳎﻤﻌﺎﹰ ﻷﻧﻪ ﺟﻤﻊ ﻗﺮﻳﺸﺎﹰ ﲟﻜﺔ ﻣﻦ ﺃﻗﻄﺎﺭﻫﺎ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﺒﻪ ﺠﻤ ﻊ ﺍﷲُ ﺍﻟﻘﺒﺎﺌﻝَ ﻤﻥ ﻓِﻬﺭِ ﺃﺒﻭﻨﺎ ﻗﹸﺼﻲ ﻜﺎﻥ ﻴﺩﻋﻰ ﻤﺠﻤﻌﺎ
ﻭﻗﹸﺼﻲ ﺃﻭﻝﹸ ﻣﻦ ﺑﲎ ﺍﻟﻜﻌﺒﺔﹶ ﺑﻌﺪ ﺑﻨﺎﺀ ﺗﺒﻊ ،ﻭﻛﺎﻥ ﺳﻤﻜﹸﻬﺎ ﻗﺼﲑﺍﹰ ﻓﻨﻘﹶﻀﻪ ﻭﺭﻓﹶﻌﻬﺎ ،ﻭﺑﲏ ﺩﺍﺭ ﺍﻟﻨﺪﻭﺓ ،ﻭﻫﻲ ﺍﻟﺪﺍﺭ
ﺍﻟﱵ ﻛﺎﻧﺖ ﻗﺮﻳﺶ ﲡﺘﻤﻊ ﻓﻴﻬﺎ ﻋﻨﺪ ﺍﻟﻨﻮﺍﺋﺐ ﰲ ﺣﺮﺏٍ ﺃﻭ ﻏﲑﻫﺎ ،ﻭﱂ ﻳﻜﻦ ﻳﺪﺧﻠﻬﺎ ﺇﻻﱠ ﺍﺑﻦ ﺃﺭﺑﻌﲔ ﺃﻭ ﻣﺎ ﺯﺍﺩ،
ﻓﺪﺧﻠﻬﺎ ﺃﺑﻮ ﺟﻬﻞ ﻭﻫﻮ ﺍﺑﻦ ﺛﻼﺛﲔ ﳉﻮﺩﻩِ ﺭﺃﻳﻪ.
ﻓﻤﻦ ﻭﻟﺪ ﻗﹸﺼﻲ :ﻋﺒﺪ ﻣﻨﺎﻑٍ ،ﻭﻗﺪ ﻣﺮ ﺫﻛﺮﻩ.
ﻭﻋﺒﺪ ﺍﻟﺪﺍﺭ ﺑﻦ ﻗﹸﺼﻲ .ﻭﺩﺭﺝ ﻋﺒﺪ ﻭﻻ ﻧﺴﻞﹶ ﻟﻪ .ﻭﺍﻟﺪﺍﺭ :ﺻﻨﻢ .ﻭﻗﺎﻝ ﻗﻮﻡ :ﺑﻞ ﻫﻮ ﺍﺳﻢ ﻟﺮﺟﻞٍ .ﻭﺑﻨﻮ ﺍﻟﺪﺍﺭ
ﺑﻦ ﻫﺎﻧﺊ :ﺑﻄﻦ ﻣﻦ ﻟﹶﺨﻢٍ ﺃﻭ ﻗﻀﺎﻋﺔ ،ﻣﻨﻬﻢ ﲤﻴﻢ ﺍﻟﺪﺍﺭﻱ ﺻﺎﺣﺐ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻭﺟﺎﺀ ﻣﻌﻪ
ﺑﻌﺸﺮﺓ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﻓﺄﺳﻠﻤﻮﺍ ﻣﻌﻪ.
ﻫﺎﺷﻢ ﻭﻗﺪ ﻣﺮ ﺫﻛﺮﻩ ،ﻭﻫﻮ ﻋﻤﺮﻭ .ﻭﻋﺒﺪ ﴰﺲ ﺑﻦ ﻋﺒﺪ ﻣﻨﺎﻑ ،ﻭﻗﺪ ﻣﺮ ﺫﻛﺮﻩ.
ﻭﻋﺒﺪ ﴰﺲ ﺯﻋﻤﻮﺍ :ﺻﻨﻢ .ﻭﻗﺎﻝ ﻗﻮﻡ :ﺑﻞ ﻋﲔ ﻣﺎﺀٍ ﻣﻌﺮﻭﻓﺔﹲ ،ﻭﻫﻮ ﺍﺳﻢ ﻗﺪﱘ .ﻭﻛﺎﻥ ﺍﺳﻢ ﺳﺒﺄ ﺑﻦ ﻳﺸﺠﺐ:
ﻋﺒﺪ ﴰﺲ.
ﻭﻧﻮﻓﻞ ﺑﻦ ﻋﺒﺪ ﻣﻨﺎﻑٍ :ﻓﹶﻮﻋﻞﹲ ﻣﻦ ﺍﻟﻨﻔﹶﻞ ﻭﺍﻟﻨﻮﺍﻓﻞ :ﻣﺎ ﺗﻨﻔﱠﻠﻪ ﺍﻟﺮﺟﻞﹸ ﻣﻦ ﺇﻋﻄﺎﺀ ﻣﺎ ﻻ ﳚﺐ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺼﻼﺓِ
ﺍﻟﻨﺎﻓﻠﺔ ﻭﻏﲑِﻫﺎ .ﻭﺍﻟﻨﻔﹶﻞ :ﺍﻟﻐﻨﺎﺋﻢ ،ﻭﺍﳉﻤﻊ ﺃﻧﻔﺎﻝ .ﻭﻳﻘﺎﻝ :ﻗﹶﺘﻞﹶ ﻓﻼﻥﹲ ﻓﻼﻧﺎﹰ ﻓﻨﻔﱠﻠﻪ ﺻﺎﺣﺐ ﺍﳉﻴﺶِ ﺳﻠﹶﺒﻪ ،ﺃﻱ
ﻋﻄﺎﻩ ﺇﻳﺎﻩ .ﻭﻗﺪ ﻣﺮ ﲨﻠﺔﹸ ﻭﻟﺪِ ﻋﺒﺪِ ﻣﻨﺎﻑ ﰲ ﻧﺴﺐ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃﻋﻤﺎﻣﻪ.
ﻭﻣﻦ ﺭﺟﺎﻝ ﺑﲏ ﻋﺒﺪ ﻣﻨﺎﻑ :ﺃﺳﺪ ﺑﻦ ﻫﺎﺷﻢ ﺑﻦ ﻋﺒﺪ ﻣﻨﺎﻑ ،ﻭﻫﻮ ﺟﺪ ﻋﻠﻲ ﺍﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﺃﻡ
ﻋﻠﻲ ﻓﺎﻃﻤﺔﹸ ﺑﻨﺖ ﺃﺳﺪ ﺑﻦ ﻫﺎﺷﻢ.
ﻭﻗﺪ ﻣﺮ ﺃﲰﺎﺀ ﺭﺟﺎﻝ ﻋﺒﺪ ﺍﳌﻄﱠﻠﺐ.
ﻭﻗﺪ ﻣﺮ ،ﻭﺧﻮﻳﻠﺪ ﺑﻦ ﺃﺳﺪ ﻭﻗﺪ ﻣﺮ ،ﻭﻧﻮﻓﻞ ﺑﻦ ﺃﺳﺪ ،ﻭﺃﺑﻮ ﺻﻴﻔﻲ ﺍﺑﻦ ﺃﺳﺪ.
ﻭﺧﻮﻳﻠﺪ :ﺗﺼﻐﲑ ﺧﺎﻟﺪ ،ﻭﺧﺎﻟﺪ :ﻓﺎﻋﻞ ﻣﻦ ﻗﻮﳍﻢ :ﺧﻠﹶﺪ ﳜﻠﹸﺪ ﺧﻠﻮﺩﺍﹰ .ﻭﺍﳋﹸﻠﻮﺩ :ﻃﻮﻝ ﺍﻟﻌﻤﺮ .ﻭﺍﳋﹸﻠﻮﺩ :ﺍﻟﺒﻘﺎﺀ.
ﻭﻳﻘﺎﻝ :ﺃﺧﻠﺪ ﺇﱃ ﺍﻷﺭﺽ ،ﺇﺫﺍ ﻟﹶﺼِﻖ ﺎ ،ﻭﺧﻠﹶﺪ ﺇﻟﻴﻬﺎ .ﻭﺍﻷﻭﻝ ﺃﻋﻠﻰ .ﻭﺭﺟﻞ ﻣﺨﻠﺪِ ،ﺇﺫﺍ ﺃﺑﻄﺄﹶ ﻋﻨﻪ ﺍﻟﺸﻴﺐ.
ﻭﺧﻠﺪ ﺍﻟﺮﺟﻞﹸ ﻭﺃﺧﻠﺪ ،ﺇﺫﺍ ﺃﺑﻄﺄﹶ ﻋﻨﻪ ﺍﻟﺸﻴﺐ .ﻭﻗﺪ ﲰﺖ ﺍﻟﻌﺮﺏ ﺧﺎﻟﺪﺍﹰ ،ﻭﻣﺨﻠﹶﺪﺍﹰ ،ﻭﻣﺨﻠﱠﺪﺍﹰ ،ﻭﺧﺎﻟﺪﺓﹰ ،ﻭﺧﻠﹾﺪﺓﹶ،
ﻭﺧﻮﻳﻠِﺪﺍﹰ ،ﻭﺧﻠﹶﻴﺪﺍﹰ ،ﻭﺧﻼﱠﺩﺍ .ﻭﺑﻨﻮ ﺧﻮﻳﻠِﺪٍ :ﺑﻄﻦ ﻣﻦ ﺑﲏ ﻛﻼﺏ ﺃﻭ ﻣﻦ ﺑﲏ ﻋﺎﻣﺮ.
ﻭﺫﻛﺮ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﺃﻥﱠ ﻗﻮﻟﻪ ﺟﻞ ﺛﻨﺎﺅﻩ" :ﻭِﻟﹾﺪﺍﻥﹲ ﻣﺨﻠﱠﺪﻭﻥ" ﺃﻱ ﻣﺴﻮﺭﻭﻥ ،ﻟﻐﺔﹲ ﳝﺎﻧﻴﺔ .ﻭﺃﻧﺸﺪ ﺃﺑﻮ ﻋﺒﻴﺪﺓ.
ﺃﻋﺠﺎﺯﻫﻥ ﺃﻗﺎﻭﺯ ﺍﻟﻜﹸﺜﹾﺒﺎﻥِ ﻭﻤﺨﹶﻠﱠﺩﺍﺕٍ ﺒِﺎﻟﻠﱡﺠﻴﻥِ ﻜﺄﻨﻤﺎ
ﻭﺍﳋﹶﻠﹶﺪ :ﻣﺎ ﺧﻄﹶﺮ ﺑﺎﻟﻘﻠﺐ .ﻳﻘﺎﻝ :ﻣﺎ ﺧﻠﹶﺪ ﺫﻟﻚ ﲞﻠﹶﺪِﻱ .ﻭﻣﺮ ﺧﺎﻟﺪﺓ ﻭﺧﻮﻳﻠﺪﺓ.
ﻭﺧﻮﻳﻠِﺪ :ﺃﺑﻮ ﺧﺪِﳚﺔ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻬﺎ .ﻭﺍﺷﺘﻘﺎﻕ ﺧ ﺪِﳚﺔ ﻣﻦ ﻗﻮﳍﻢ :ﺧﺪﺟﺖ ﺍﻟﻨﺎﻗﺔ ﻭﺃﺧﺪﺟﺖ ،ﺇﺫﺍ ﺃﻟﻘﹶﺖ
ﻭﻟﺪﻫﺎ ﻧﺎﻗﺺ ﺍﳋﹶﻠﹾﻖ ،ﻭﻣﻨﻪ ﺍﳊﺪﻳﺚ" :ﻛﻞﱡ ﺻﻼﺓٍ ﻻ ﻳﻘﺮﺍ ﻓﻴﻬﺎ ﺑﺄﻡ ﺍﻟﻜﺘﺎﺏ ﻓﻬﻲ ﺧِﺪﺍﺝ ."ﻭﻓﹶﺮﻕ ﺍﻷﺻﻤﻌﻲ ﺑﲏ
ﺧﺪﺟﺖ ﻭﺃﺧﺪﺟﺖ ﻓﻘﺎﻝ :ﺧﺪﺟﺖ ﺍﻟﻨﺎﻗﺔﹸ ،ﺇﺫﺍ ﺃﻟﻘﺖ ﻭﻟﺪﻫﺎ ﻗﺒﻞ ﲤﺎﻡ ﺃﻳﺎﻣﻪ ﻭﺇﻥ ﻛﺎﻥ ﺗﺎﻡ ﺍﳋﻠﻖ .ﻭﺃﺧﺪﺟﺖ،
ﺇﺫﺍ ﺃﻟﻘﹶﺘﻪ ﻧﺎﻗﺼﺎﹰ ﻭﺇﻥ ﻛﺎﻥ ﺗﺎﻡ ﺍﻷﻳﺎﻡ .ﻓﺎﻟﻮﻟﺪ ﻣﻦ ﺫﻟﻚ ﺧﺪِﻳﺞ ،ﻭﺍﻟﻨﺎﻗﺔ ﺧﺎﺩﺝ .ﻭﺍﻟﻮﻟﺪ ﻣﻦ ﻫﺬﺍ ﻣﺨﺪﺝ ﻭﺍﻟﻨﺎﻗﺔ
ﻣﺨﺪِﺝ .ﻭﻣﻨﻪ ﻗﻴﻞ ﻟﺬﻱ ﺍﻟﺜﱡﺪﻳﺔ ﺻﺎﺣِﺐ ﻳﻮﻡ ﺍﻟﻨﻬﺮﻭﺍﻥ ،ﻷﻧﻪ ﻛﺎﻥ ﻳﻘﺎﻝ ﻣﺨﺪﺝ ﺍﻟﻴﺪ ،ﺃﻱ ﻧﺎﻗﺼﻬﺎ ﻭﺃﺧﺪﺝ
ﻓﻼﻥﹲ ﻋﻄﺎﺀَ ﻓﻼﻥٍ ،ﺇﺫﺍ ﺑﺨﺴﻪ.
ﻭﺍﺷﺘﻘﺎﻕ ﺻﻴﻔﻲ ﻣﻦ ﻗﻮﳍﻢ :ﺃﺻﺎﻑ ﺍﻟﺮﺟﻞﹸ ﻓﻬﻮ ﻣﺼِﻴﻒ ،ﺇﺫﺍ ﻭﻟِﺪ ﻟﻪ ﻭﻗﺪ ﺃﺳﻦ .ﻭﺃﺭﺑﻊ ﻓﻬﻮ ﻣﺮﺑﻊ ،ﺇﺫﺍ ﻭﻟِﺪ ﻟﻪ
ﻛﹸﺮﻳﺰ ﺑﻦ ﺭﺑﻴﻌﺔ ﺑﻦ ﺣﺒﻴﺐ ﺑﻦ ﻋﺒﺪ ﴰﺲ ،ﺟﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺎﻣﺮ ﺑﻦ ﻛﹸﺮﻳﺰ ،ﻭﻗﺪ ﻣﺮ ﺫﻛﺮﻩ .ﻭﺃﻣﻴﺔ ﺑﻦ ﻋﺒﺪ
ﴰﺲ ،ﻭﺣﺮﺏ ﺑﻦ ﺃﻣﻴﺔ ،ﻭﺃﺑﻮ ﺣﺮﺏ ﺑﻦ ﺃﻣﻴﺔ ،ﻭﺃﺑﻮ ﺳﻔﻴﺎﻥ ﺑﻦ ﺃﻣﻴﺔ ،ﻭﺃﺑﻮ ﻋﻤﺮﻭ ﺑﻦ ﺃﻣﻴﺔ ،ﻳﻘﺎﻝ ﳍﺆﻻﺀ
ﺍﳋﻤﺴﺔ :ﺍﻟﻌﻨﺎﺑﺲ .ﻭﺍﻟﻌﻨﺎﺑِﺲ :ﺍﻷُﺳﺪ ،ﻭﺍﻟﻮﺍﺣﺪ ﻋﻨﺒﺲ .ﻭﻛﺎﻧﻮﺍ ﺃﺑﻠﹶﻮﺍ ﰲ ﺑﻌﺾ ﺃﻳﺎﻡ ﺍﻟﻔِﺠﺎﺭ ﻓﺴﻤﻮﺍ ﻋﻨﺎﺑﺲ.
ﻭﺍﻟﻌﺎﺹ ﺑﻦ ﺃﻣﻴﺔ ،ﻭﺃﺑﻮ ﺍﻟﻌﺎﺹِ ﺑﻦ ﺃﻣﻴﺔ ،ﻭﺍﻟﻌِﻴﺺ ﺑﻦ ﺃﻣﻴﺔ ،ﻭﺃﺑﻮ ﺍﻟﻌِﻴﺺ ﺍﺑﻦ ﺃﻣﻴﺔ ،ﻭﺍﻟﻌﻮﻳﺺ ﺑﻦ ﺃﻣﻴﺔ ،ﻳﺴﻤﻮﻥ
ﻫﺆﻻﺀ ﺍﻷﻋﻴﺎﺹ.
ﻓﻮﻟﺪ ﺣﺮﺏ ﺳﻔﻴﺎﻥ .ﻭﺳﻔﻴﺎﻥ ﻓﹸﻌﻼﻥﹸ ﺃﻭ ﻓِﻌﻼﻥ ،ﻭﺇﻧﻤﺎ ﻛﺴﺮﻭﺍ ﺃﻭﻟﹶﻪ ﳌﻮﺿﻊ ﺍﻟﻴﺎﺀ ﺍﻟﺜﺎﻟﺜﺔ ،ﻷﻢ ﺍﺳﺘﺜﻘﻠﻮﺍ ﺍﻟﻀﻤﺔ
ﻣﻊ ﺍﻟﻴﺎﺀ ﻭﺑﻴﻨﻬﻤﺎ ﺣﺮﻑ ﺳﺎﻛﻦ .ﺳِﻔﹾﻴﺎﻥﹸ ﻭﻇِﺒﻴﺎﻥ .ﻭﺍﺷﺘﻘﺎﻕ ﺳﻔﻴﺎﻥ ﻣﻦ ﺍﻟﺴﺎﰲ ،ﻭﻫﻮ ﻣﺎ ﺳﻔﹶﺘﻪ ﺍﻟﺮﻳﺢ ﻣﻦ
ﺗﺮﺍﺏٍ ﻭﻏﲑﻩ .ﻭﻛﺄ ﻥﱠ ﺳﻔﹾﻴﺎﻥﹶ ﻓﹸﻌﻼ ﻥﹸ ﻣﻦ ﺫﻟﻚ .ﻭﺍﳌﺴﺎﰲ :ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﺗﺴﻔِﻲ ﻓﻴﻬﺎ ﺍﻟﺮﻳﺢ ﻭﺳﻔﹶﻮﺍﻥ :ﻣﻮﺿﻊ
ﺑﻨﺎﺣﻴﺔ ﺍﻟﺒﺼﺮﺓ ،ﻭﻟﻴﺲ ﻣﻦ ﻫﺬﺍ .ﻭﺍﻟﺴﻔﹶﺎ :ﺳﻔﺎ ﺍﻟﺒﻬﻤﻰ ،ﻭﻫﻮ ﺷﻮﻛﻪ ﺇﺫﺍ ﺟﻒ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﻣﺴﺎﻓﺮ ﺑﻦ ﺃﰊ ﻋﻤﺮﻭ ﺑﻦ ﺃﻣﻴﺔ ،ﻛﺎﻥ ﻣﻦ ﺭﺟﺎﻝ ﻗﺮﻳﺶ ﲨﺎﻻﹰ ﻭﺟﻮﺩﺍﹰ ﻭﺷِﻌﺮﺍﹰ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻘﻮﻝ
ﻓﻴﻪ ﺃﺑﻮ ﻃﺎﻟﺐ ﻳﺮﺛﻴﻪ:
ﺭٍﻭ ﻭﻟﻴﺕﹲ ﻴﻘﻭﻟﻬﺎ ﺍﻟﻤﺤﺯﻭﻥ ﻟﻴﺕﹶ ﺸﻌﺭﻱ ﻤﺴﺎﻓﺭ ﺒﻥ ﺃﺒﻲ ﻋﻡ
ﻭﻣﺴﺎﻓِﺮ :ﻣﻔﺎﻋِﻞ ﻣﻦ ﺍﻟﺴﻔﹶﺮ .ﻭﺍﻟﺴﻔﹾﺮ :ﺍﻟﻘﻮﻡ ﺍﳌﺴﺎﻓﺮﻭﻥ ،ﻻ ﻳﺘﻜﻠﱠﻢ ﺑﻮﺍﺣﺪِﻩ ،ﻻ ﻳﻘﺎﻝ ﺳﺎﻓﺮ ﻭﺳﻔﹾﺮ ،ﻭﻫﻮ
ﺍﻷﺻﻞ .ﻭﻣﺴﺎﻓﺮ ﻫﻮ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺸﺒﺐ ﻨﺪ ﺑﻨﺖ ﻋﺘﺒﺔ .ﻗﺎﻝ ﺣﺴﺎﻥ:
ﺒﻝ ﻜﻴﻑ ﻴﻨﻁِﻕﹸ ﻤﻨﺯﻝٌ ﻗﹶﻔﺭ ﻋﻭﺠﻭﺍ ﻓﺤﻴﻭﺍ ﺃﻴﻬﺎ ﺍﻟﺴﻔﹾﺭ
ﻭﻗﺪ ﳚﻤﻊ ﺳﻔﺮ ﺳﻔﱠﺎﺭﺍﹰ .ﻭﱂ ﻳﻘﻮﻟﻮﺍ ﺭﺟﻞﹲ ﺳﺎﻓﺮ ﰲ ﻣﻌﲎ ﺍﻟﺴﻔﹶﺮ ،ﺍﻗﺘﺼﺮﻭﺍ ﻋﻠﻰ ﻣﺴﺎﻓِﺮ ،ﻳﻘﺎﻝ :ﺳﺎﻓﺮ ﺍﻟﺮﺟﻞ
ﻳﺴﺎﻓﺮ ﺳِﻔﺎﺭﺍﹰ ﻭﻣﺴﺎﻓﹶﺮﺓﹶ .ﻭﺍﻟﺴﻔﹾﺮ :ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ﻭﻣﺎ ﺃﺷﺒﻬﻬﻤﺎ؛ ﻭﺍﳉﻤﻊ ﺃﺳﻔﺎﺭ .ﻭﻛﺬﻟﻚ ﻓﺴﺮﻩ
ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﰲ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ" :ﻛﻤﺜﹶﻞ ﺍﳊِﻤﺎﺭِ ﻳﺤِﻤﻞﹸ ﺃﺳﻔﺎﺭﺍﹰ" ﻭﻳﻘﺎﻝ :ﻛﻨﺎ ﰲ ﺍﻟﺴﻔﹾﺮ ﺍﻷﻭﻝ ،ﺃﻱ ﰲ ﺍﻟﻜﺘﺎﺏ
ﺍﻷﻭﻝ .ﻭﺍﻟﺴﻔﲑ :ﺍﳌﺎﺷﻲ ﺑﲔ ﺍﻟﻘﹶﻮﻡ ﰲ ﺍﻟﺼﻠﺢ .ﺳﻔﹶﺮ ﻳﺴﻔِﺮ ﺳﻔﹶﺎﺭﺓﹰ .ﻭﺍﻟﺴﻔﲑ :ﻣﺎ ﻃﺮﺣﺘﻪ ﺍﻟﺮﻳﺢ ﻣﻦ ﻭﺭﻕ
ﻭﺍﺷﺘﻘﺎﻕ ﺇﻳﺎﺩ ﻣﻦ ﺍﻟﻘﻮﺓ ﺃﺻﻠﻪ .ﻭﻳﺴﻤﻰ ﺍﳊﺎﺋﻂ ﺍﻟﺬﻱ ﻳﺒﲎ ﰲ ﺃﺻﻞ ﺣﺎﺋﻂ ﻣﺠﻮﻑ ﺇﻳﺎﺩﺍﹰ .ﻭﺍﻷﻳﺪ :ﺍﻟﻘﻮﺓ .ﻭﰲ
ﺍﻟﺘﱰﻳﻞ" :ﻭﺍﻟﺴﻤﺎﺀ ﺑﻨﻴﻨﺎﻫﺎ ﺑﺄﻳﺪٍ" ﺃﻱ ﺑﻘﻮﺓ .ﻭﺍﷲ ﻋﺰ ﻭﺟﻞﹼ ﺃﻋﻠﻢ .ﻭﺍﻷَﻳﺪ ﻭﺍﻵﺩ ﻭﺍﺣﺪ .ﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ:
ﺇﺫﹾ ﺭﻜﺒﺕ ﺃﻋﻭﺍﺩﻫﻡ ﺃﻋﻭﺍﺩﺍ ﺃﺒﺭﺡ ﺁﺩ ﺍﻟﺼﻠﹶﺘﺎﻥِ ﺁﺩﺍ
ﻭﺃﻳﺪﺕ ﺍﻟﺮﺟﻞﹶ ﺗﺄﻳﻴﺪﺍﹰ ،ﺇﺫﺍ ﻗﻮﻳﺘﻪ ﻭﺛﺒﺘﻪ .ﻭﻛﺬﺍ ﺃﻳﺪ ﻓﻼ ﻥﹲ ﻓﻼﻧﺎﹰ ،ﺇﺫﺍ ﺃﻋﺎﻧﻪ ﻭﻗﻮﺍﻩ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﺃﺑﻮ ﺩﻭﺍﺩٍ ﺍﻟﺸﺎﻋﺮ .ﻭﺍﺷﺘﻘﺎﻕ ﺩﻭﺍﺩٍ ﻣﻦ ﺍﻟﺪﻭﺩ .ﻭﺍﻟﺪﻭﺩﺍﺩﺓ ﻭﺍﻟﺪﻭﺩﺓ ﻭﺍﺣﺪ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﺳﻌﺪ ﺑﻦ ﺍﻟﻐﺰ .ﻭﺍﺷﺘﻘﺎﻕ ﺍﻟﻐﺰ ﻣﻦ ﻗﻮﳍﻢ :ﺃﻟﻐﺰ ﻓﻼﻥﹲ ﻛﻼﻣﻪ ،ﺇﺫﺍ ﻋﻤﺎﻩ .ﻭﺍﻟﻠﱡﻐﻴﺰﻯ ﻣﻦ ﺟِﺤﺮﺓ
ﺍﻟﲑﺑﻮﻉ ،ﻭﻫﻮ ﺃﻥ ﳛﻔﺮ ﻋﻠﻰ ﺍﻟﻘﹶﺼﺪ ،ﰒ ﻳﻌﻤﻲ ﻣﻮﺿﻌﻪ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﻟﻘﻴﻂ ﺑﻦ ﻣﻌﺒﺪ ،ﺻﺎﺣﺐ ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﱵ ﺃﻧﺬﹶﺭ ﺎ ﺇﻳﺎﺩﺍﹰ ﳌﱠﺎ ﻏﺰﺗﻬﻢ ﺍﻟﻔﹸﺮﺱ ،ﻭﻫﻲ:
ﺇﻟﻰ ﻤﻥ ﺒﺎﻟﺠﺯﻴﺭﺓ ﻤﻥ ﺇﻴﺎ ﺩِ ﻜﺘﺎﺏ ﻓﻲ ﺍﻟﺼﺤﻴﻔﺔ ﻤﻥ ﻟﹶﻘﻴ ﻁٍ
ﻳﻌﲏ ﺟﺰﻳﺮﺓ ﺍﻟﻌﺮﺏ .ﻭﻟﻪ ﻗﺼﻴﺪﺓﹲ ﺃﺧﺮﻯ ﻋﻠﻰ ﺍﻟﻌﲔ ﻣﺸﻬﻮﺭﺓ.
ﻓﻤﻦ ﻗﺒﺎﺋﻠﻬﻢ :ﺑﻨﻮ ﻳﻘﹾﺪﻡ .ﻭﻳﻘﺪﻡ ﻳﻔﹾﻌﻞ ﻣﻦ ﻗﻮﳍﻢ :ﻗﹶﺪﻡ ﺍﻟﺸﻲﺀُ ،ﺇﺫﺍ ﺃﺗﻰ ﻋﻠﻴﻪ ﺍﻟﺪﻫﺮ .ﻭﻳﻘﺎﻝ ﺇﻥﹼ ﺛﻘﻴﻔﺎﹰ ﻣﻦ ﺑﲏ
ﻳﻘﹾﺪﻡ .ﻭﺍﷲ ﻋﺰ ﻭﺟﻞﹼ ﺃﻋﻠﻢ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﺣﺬﹶﺍﻗﺔ .ﻭﺣﺬﹶﺍﻗﺔ ﻓﹸﺎﻟﺔ ﻣﻦ ﺍﳊﹶﺬﹾﻕ .ﻭﺍﳊﹶﺬﹾﻕ :ﺍﻟﻘﻄﻊ ،ﻭﻣﻨﻪ :ﺳﻜﱠﲔ ﺣﺎﺫِﻕ ،ﺃﻱ ﺣﺎﺩ .ﻗﺎﻝ ﺍﳍﺬﹶﱄﹼ:
ﻓﺫﻟﻙ ﺴِﻜﹶﻴﻥ ﻋﻠﻰ ﺍﻟﺨﹶﻠﹾﻕ ﺤﺎﺫ ﻕﹸ ﻴﺭﻯ ﻨﺎﺼﺤﺎﹰ ﻓﻴﻤﺎ ﺒﺩﺍ ،ﻓﺈﺫﺍ ﺨﻼ
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﺩﻋﻤﻰ ،ﻭﺍﺷﺘﻘﺎﻕ ﺩﻋﻤﻲ ﻣﻦ ﺍﻟﺪﻋﻢ .ﻭﺍﻟﺪﻋﻢ :ﻛﻞﱡ ﻣﺎ ﺍﺳﺘﻨﺪﺕ ﺇﻟﻴﻪ ،ﻓﻘﺪ ﺩﻋﻤﻚ .ﻭﺩِﻋﺎﻡ
ﺍﻟﻜﹶﺮﻡ :ﺍﳋﺸﺐ ﺍﻟﺬﻱ ﺗﺮﻓﻊ ﺑﻪ ﺍﻟﻐﺼﻮﻥ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻜﺎﻟﻜﹶﺭﻡ ﻤﺎﻝَ ﻋﻠﻰ ﺍﻟﺩﻋﺎﻡ ﺍﻟﻤﺴﻨﹶ ﺩِ
ﻭﺍﻟﺪﻋﻢ ﺃﻳﻀﺎﹰ :ﺍﳌﺎﻝﹸ .ﻟﻔﻼﻥٍ ﺩﻋﻢ ،ﺃﻱ ﻣﺎﻝﹲ ،ﰲ ﺑﻌﺾ ﺍﻟﻠﻐﺎﺕ .ﻭﺩِﻋﺎﻣﺔﹸ :ﺍﺳﻢ ﻣﻦ ﺫﻟﻚ ﺍﺷﺘﻘﺎﻗﹸﻪ .ﻭﺑﻨﻮ ﺩِﻋﺎﻡٍ:
ﺑﻄﻦ ﻣﻦ ﻫﻤﺪﺍﻥ.
ﻭﺇﻳﺎﺩ ﻗﹶﺪﻡ ﺧﺮﻭﺟﻬﻢ ﻣﻦ ﺍﻟﻴﻤﻦ ﻓﺼﺎﺭﻭﺍ ﺇﱃ ﺍﻟﺴﻮﺍﺩ ،ﻓﺄﻟﱠﺤﺖ ﻋﻠﻴﻬﻢ ﺍﻟﻔﺮﺱ ﰲ ﺍﻟﻐﺎﺭﺓ ﻓﺪﺧﻠﻮﺍ ﺍﻟﺮﻭﻡ ﻓﺘﻨ ﺼﺮﻭﺍ،
ﻭﺟﻬِﻞ ﺍﻟﻨﺎﺱ ﺃﻧﺴﺎﺑﻬﻢ.
ﺗﺴﻤﻴﺔ ﻗﺒﺎﺋﻞ ﺑﲏ ﻛﻨﺎﻧﺔ ﺑﻦ ﺧﺰﳝﺔ :ﻋﺒﺪ ﻣﻨﺎﺓ ،ﻭﻟﻴﺚ ،ﻭﺍﻟﺪﺋِﻞ ،ﻭﺿﻤﺮﺓﹸ ﺑﻦ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﻣﻨﺎﺓ.
ﻭﺍﺷﺘﻘﺎﻕ ﻟﻴﺚ ﻣﻦ ﻗﻮﳍﻢ :ﻟﹸﺜﹾﺖ ﺍﻟﺸﻲﺀَ ﺃﻟﹸﻮﺛﹸﻪ ﻟﹶﻮﺛﺎﹰ ،ﺇﺫﺍ ﻋﺼﺒﺘﻪ ﻋﺼﺒﺎﹰ ﺷﺪﻳﺪﺍﹰ .ﻭﻣﻨﻪ ﻟﹸﺜﹾﺖ ﺍﻟﻌِﻤﺎﻣﺔﹶ ﻋﻠﻰ ﺭﺃﺱ
ﺃﻟﹸﻮﺛﻬﺎ ﻟﹶﻮﺛﺎﹰ .ﻭﻟﺬﻟﻚ ﲰﻲ ﺍﻷﺳﺪ ﻟﻴﺜﺎﹰ .ﻭﺗﻠﻴﺚﹶ ﺍﻟﺮﺟﻞ ،ﺇﺫﺍ ﺗﺸﺒﻪ ﺑﺎﻟﻠﻴﺚ ﰲ ﺟﺮﺃﺗﻪ ﻭﺇﻗﺪﺍﻣﻪ .ﻭﻗﺪ ﺃﺗﻴﻨﺎ ﻋﻠﻰ ﻛﻞﱢ
ﻫﺬﺍ ﰲ ﺍﳉﻤﻬﺮﺓ.
ﻭﺍﻟﺪﺋِﻞ :ﺩﻭﻳﺒﺔ ﺗﻔﺤﺺ ﺍﻟﺘﺮﺍﺏ ﻓﺘﺪٍﺭ ﺩﺍﺭﺓﹰ ﻭﺗﻜﻤﻦ ﻓﻴﻬﺎ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻤﺎ ﻜﺎﻥ ﺇﻻﱠ ﻜﻤﻔﺤﺹ ﺍﻟﺩﺌ ﻝِ ﺠﺎﺀﻭﺍ ﺒﺠﻴﺵٍ ﻟﻭ ﻗِﻴﺱ ﻤﻌ ﻅﹶﻤﻪ
ﻭﺍﺷﺘﻘﺎﻕ ﺿﻤﺮﺓﹶ ﻣﻦ ﺷﻴﺌﲔ :ﺇﻣﺎ ﻣﻦ ﻗﻮﳍﻢ ﺑﻌﲑ ﺿﻤﺮ ،ﺇﺫﺍ ﻛﺎﻥﹶ ﺻﻠﺒﺎﹰ .ﺷﺪﻳﺪﺍﹰ .ﺃﻭ ﻣﻦ ﺍﻟﻀﻤﻮﺭ ،ﻭﻛﺄﻧﻪ ﻓﹶﻌﻠﺔﹲ
ﻣﻦ ﻗﻮﳍﻢ :ﺿﻤﺮ ﺍﻟﻔﺮﺱ ﻳﻀﻤﺮ ﺿﻤﻮﺭﺍﹰ .ﻭﺿﻤﺮﺗﻪ ﺗﻀﻤﲑﺍﹰ .ﻭﺍﻟﻀﻤﺎﺭ :ﺿﺪ ﺍﻟﻌِﻴﺎﻥ ،ﻭﻫﻮ ﻣﺎ ﺃﺿﻤﺮﻩ ﺍﻹﻧﺴﺎﻥ.
ﻭﻗﺪ ﲰﻮﺍ ﺿﻤﺮﺓﹶ ﻭﺿﻤﲑﺍ.
ﻭﻣﻨﻬﻢ ﺑﻨﻮ ﺟﻨﺪﻉ ﺑﻦ ﻟﹶﻴﺚ .ﻳﻘﺎﻝ :ﺟﻨﺪﻉ ﻭﺟﻨﺪﻉ ﻭﺍﺣﺪ ﺍﳉﻨﺎﺩﻉ .ﻭﺍﳉﻨﺎﺩِﻉ :ﺍﳋﻨﺎﻓﺲ ﺍﻟﺼﻐﺎﺭ ﺗﺮﻯ ﻋﻨﺪ
ﺟِﺤﺮﺓ ﺍﻟﻀﺒﺎﺏِ ﻭﻣﻜﺎﻣﻦِ ﺍﻷﻓﺎﻋﻲ .ﻗﺎﻝ ﺍﳋﻠﻴﻞ :ﺇﺫﺍ ﻛﺎﻥ ﺛﺎﱐ ﺍﻻﺳﻢ ﻋﻠﻰ ﻓﹸﻌﻠﹶﻞ ﻧﻮﻥﹲ ﺃﻭ ﳘﺰﺓ ﻓﺄﻧﺖ ﻓﻴﻪ
ﺍﺷﺘﻘﺎﻕ ﻫﺬﹶﻳﻞ ﻣﻦ ﺍﳍﹶﺬﹾﻝ ،ﻭﻫﻮ ﺍﻻﺿﻄﺮﺍﺏ .ﻳﻘﺎﻝ :ﻫﻮﺫﹶﻝﹶ ﺍﻟﺮﺟﻞﹸ ﺑﺒﻮﻟِﻪِ ،ﺇﺫﺍ ﺍﺿﻄﺮﺏ ﺑﻮﻟﹸﻪ ،ﻓﻘﺪ ﻫﻮﺫﻝﹶ .ﻗﺎﻝ
ﺍﻟﺮﺍﺟﺰ:
ﻫﻭﺫﻟﺔﹶ ﺍﻟﻤِﺸﹾﺂﺓِ ﻋﻥ ﻀﺭﺱِ ﺍﻟﻠﱠ ﺒِﻥ ﺇﺫﹾ ﻻ ﻴﺯﺍﻝُ ﻗﺎﺌﻝٌ ﺍﺒِﻥ ﺃَ ﺒِﻥ
ﻭﺍﳌِﺸﺂﺓ :ﺯﺑﻴﻞﹲ ﻣﻦ ﺃﹶﺩﻡ ﻳﻨﻘﹶﻞ ﻓﻴﻪ ﻣﺎ ﻳﺨﺮﺝ ﻣﻦ ﺍﻵﺑﺎﺭ .ﻭﺍﻟﻀﺮﺱ :ﺍﻟﺬﻱ ﻳﻨﻀﺮِﺱ ﻣﻦ ﺍﻟﻄﱢﲔ .ﻭﺍﻟﻠﱠﺒِﻦ ،ﺃﺭﺍﺩ
ﺍﻟ ﱠﻄﻲ.
ﻓﺎﻟﺮﺑﺎﺏ :ﺗﻴﻢ ،ﻭﻋﺪﻱ ،ﻭﻋﻜﹾﻞ ،ﻭﻣﺰﻳﻨﺔ ،ﻭﺿﺒﺔ .ﻭﺇﻧﻤﺎ ﺳﻤﻮ ﺍﻟﺮﺑﺎﺏ ﻷﻧﻬﻢ ﲢﺎﻟﻔﻮﺍ ﻓﻘﺎﻟﻮﺍ :ﺍﺟﺘﻤِﻌﻮﺍ
ﻛﺎﺟﺘﻤﺎﻉ ﺍﻟﺮﺑﺎﺑﺔ ،ﻭﻫﻲ ﺧِﺮﻗﺔﹲ ﺗﺠﻤﻊ ﻓﻴﻬﺎ ﺍﻟﻘِﺪﺍﺡ .ﻭﻗﺎﻝ ﻗﻮﻡ :ﺑﻞ ﻏﹶﻤﺴﻮﺍ ﺃﻳﺪﻳﻬﻢ ﰲ ﺭﺏ ﻭﲢﺎﻟﻔﻮﺍ .ﻭﺍﻟﻘﻮﻝ
ﺍﻷﻭﻝﹸ ﺃﺣﺴﻦ.
ﻣﺰﻳﻨﺔ :ﻭﻫﻮ ﻋﻤﺮﻭ ﺑﻦ ﺃﺩ ﺑﻦ ﻃﺎﲞﺔ .ﻭﻣﺰﻳﻨﺔ ﺃﻡ ﻭﻟﹶﺪِﻩ ،ﻭﻫﻲ ﺍﺑﻨﺔ ﻛﹶﻠﹾﺐ ﺑﻦ ﻭﺑﺮﺓ .ﻭﻣﺰﻳﻨﺔ ﺗﺼﻐﲑ ﻣﺰﻧﺔ.
ﻭﺍﳌﺰﻧﺔ :ﺍﻟﺴﺤﺎﺑﺔ ﺍﻟﺒﻴﻀﺎﺀ ﺃﻛﺜﺮ ﻣﺎ ﺗﻨﺴﺐ ،ﻭﺍﳉﻤﻊ ﻣﺰﻥﹲ .ﻭﺫﻛﺮ ﺃﺑﻮ ﺣﺎﰎ ﻋﻦ ﺃﰊ ﺯﻳﺪ ﺃﻥﱠ ﺍﻟﻌﺮﺏ ﺗﻘﻮﻝ :ﻓﻼﻥ
ﻳﺘﻤﺰﻥ ﻋﻠﻰ ﻗﻮﻣﻪ ،ﺃﻱ ﻳﺘﻔﻀﻞ ﻋﻠﻴﻬﻢ .ﻓﺄﻣﺎ ﻣﺎﺯﻥﹲ ﻓﻠﻴﺲ ﻣﻦ ﻫﺬﺍ .ﻭﰲ ﺍﻟﻌﺮﺏ ﺑﻄﻮﻥ :ﺃﺣﺪﳘﺎ ﻣﺎﺯﻥ ﺑﻦ ﻣﺎﻟﻚ
ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﲤﻴﻢ ،ﻭﺳﺘﻘﻒ ﻋﻠﻰ ﺑﻄﻮﻥ ﻣﺎﺯﻥ ﺇﻥ ﺷﺎﺀ ﺍﷲ ،ﻭﻣﺎﺯﻥﹲ ﰲ ﺑﲏ ﺷﻴﺒﺎﻥ .ﻭﻳﻘﺎﻝ :ﺇﻥﱠ ﺍﳌﺎﺯﻥ :ﺑﻴﺾ
ﺍﻟﻨﻤﻞ ﻭﺃﻧﺸﺪﻭﺍ:
ﻏِﺏ ﺍﻟﻬِﻴﺎﺝِ ﻜﻤﺎﺯﻥِ ﺍﻟﺠﺜﹾ ﻝِ ﻭﺘﹶﺭﻯ ﺍﻟﺫﱠﻤﻴﻡ ﻋﻠﻰ ﻤﺭﺍﺴِﻨﻬ ﻡ
ﻭﺍﻟﺬﱠﻣﻴﻢ :ﺑﺜﹾﺮ ﻳﻈﻬﺮ ﻋﻠﻰ ﻭﺟﻮﻫﻬﻢ ﻣﻦ ﺍﻟﺸﻤﺲ ﺃﻭ ﻣﻦ ﺍﳊﹶﺮ .ﻭﺍﳉﹶﺜﹾﻞ :ﺿﺮﺏ ﻣﻦ ﺍﻟﻨﻤﻞ ﺃﲪﺮ.
ﻭﻣﻦ ﺭﺟﺎﻝ ﻣﺰﻳﻨﺔ :ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﻣﻘﺮﻥ ،ﻟﻪ ﺻﺤﺒﺔ ،ﻭﻛﺎﻥ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻳﻮﻡ ﺎﻭﻧﺪ ﰲ ﺧﻼﻓﺔ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ
ﻋﻨﻪ ،ﻓﻔﺘﺤﻬﺎ ﻭﻗﹸﺘِﻴﻞﹶ ﻳﻮﻣﺌﺬ .ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑ ﺍﻟﻨﻌﻤﺎﻥ ،ﻓﺄﻣﺎ ﻣﻘﹶﺮﻥ ﻓﻬﻮ ﻣﻔﻌﻞ ،ﻣﻦ ﻗﻮﳍﻢ :ﻗﺮﻧﺖ ﺍﻟﺒﻌﲑﻳﻦِ ،ﺇﺫﺍ
ﻟﹸﺰ ﺃﺣﺪﳘﺎ ﺑﺎﻵﺧﺮ .ﻭﻗﺪ ﻣﺮ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﻐﻔﹼﻞ ،ﻟﻪ ﺻﺤﺒﺔ ﻧﺰﻝﹶ ﺍﻟﺒﺼﺮﺓ .ﻭﺍﺷﺘﻘﺎ ﻣﻐﻔﱠﻞ ﻭﻫﻮ ﻣﻔﻌﻞ ،ﻣﻦ ﻗﻮﳍﻢ :ﻏﻔﻠﺖ
ﺍﻟﺸﻲﺀ ،ﺇﺫﺍ ﺳﺘﺮﺗﻪ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﻣﻌﻘِﻞ ﺑﻦ ﻳﺴﺎﺭ ،ﻟﻪ ﺻﺤﺒﺔﹲ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﺣ ﻔﹶﺮ ﺮ ﻣﻌﻘِﻞٍ ﺑﺎﻟﺒﺼﺮﺓ ،ﻭﻧﺴِﺐ ﺇﻟﻴﻪ .ﻭﻛﺎﻥ ﺯﻳﺎﺩ
ﺣﻔﹶﺮﻩ ،ﻭﺇﻟﻴﻪ ﻳﻨﺴﺐ ﺍﻟﺮﻃﹶﺐ ﺍﳌﹶﻌﻘِﻠﻲ .ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑﻩ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﻋﺎﺋﺬﹸ ﺑﻦ ﻋﻤﺮﻭ ،ﻭﻟﻪ ﺻﺤﺒﺔ .ﻭﻫﻮ ﺟﺪ ﺇﻳﺎﺱ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﺍﺑﻦ ﻗﹸﺮﺓ ﺑﻦ ﺇﻳﺎﺱ .ﻭﱃﹶ ﻗﻀﺎﺓﹶ ﺍﻟﺒﺼﺮﺓ
ﻟﻌﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ،ﻭﻛﺎﻥ ﻳﱰِﻝ ﻋﺒﺪﺳِﻲ ﻭﻣﺎﺕ ﺎ.
ﻭﻣﻨﻬﻢ :ﺑﻼﻝ ﺑﻦ ﺍﳊﺎﺭﺙ ،ﺃﻗﻄﻌﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﺭﺿﺎﹰ ﺑﺎﳌﺪﻳﻨﺔ ﻭﺍﻟﺒِﻼﹶﻝ ﺍﳌﺎﺀ .ﻭﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ :ﻣﺎ
ﺫﹸﻗﺖ ﺑِﻼﻻﹰ ،ﺃﻱ ﻣﺎ ﻳﺒﻞﱡ ﺣﻠﹾﻘﻲ .ﻭﻳﻘﺎﻝ :ﻭﺍﷲ ﻣﺎ ﺗﺒﻠﱡﻚ ﻋﻨﺪﻱ ﺑِﻼﻝﹲ ﻭﻻ ﺑﺎﻟﹶﺔ .ﻗﺎﻟﺖ ﺍﻷﺧﻴﻠﻴﺔ:
ﺘﹶﺒﻠﱡﻙ ﺒﻌﺩﻫﺎ ﻋﻨﺩِﻱ ﺒِﻼﻝُ ﻓﻼ ﻭﺍﷲ ﻴﺎ ﺒﻥ ﺃﺒﻲ ﻋﻘﻴ ﻝٍ
ﻗﺒﺎﺌﻝ ﻋﻜﻝ
ﻭﺍﺷﺘﻘﺎﻕ ﻋﻜﹾﻞ ﻣﻦ ﻗﻮﳍﻢ :ﻋﻜﹶﻠﺖ ﺍﻟﺸﻲﺀ ﺃﻋﻜﹸﻠﻪ ﻋﻜﹾﻼﹰ ،ﺇﺫﺍ ﲨﻌﺘﻪ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻨﹶﻌﻤ ﺎﹰ ﺘﹸﺸﹶﻝﱡ ﺇﻟﻰ ﺍﻟﺭﺌﻴﺱ ﻭﺘﹸﻌﻜﹶ ﻝُ ﻭﻫﻡ ﻋﻠﻰ ﻫﺩﻑ ﺍﻷَﻤِﻴﻝ ﺘﺩﺍﺭﻜﹸﻭﺍ
ﺃﻱ ﲡﻤﻊ .ﻭﺍﻷﻣِﻴﻞ :ﻛﺜﻴﺐ ﻣﺴﺘﻄﻴﻞ ﻣﻦ ﺍﻷﺭﺽ ،ﻭﻫﻮ ﻣﻮﺿﻊ .ﻳﻌﲏ ﺑﻘﻮﻟﻪ ﺗﺸﻞﱡ ﻳﻮﻡ ﻗﹸﺘِﻞﹶ ﻗﻴﺲ ﺑﻦ ﺑِﺴﻄﺎﻡٍ
ﻳﻮﻡ ﺍﻷَﻣِﻴﻞ ،ﻭﻫﻮ ﻳﻮﻡ ﺍﳊﹶﺴﻦ ،ﻗﺘﻠﻪ ﻋﺎﺻﻢ ﺑﻦ ﺧﻠﻴﻔﺔ ﺍﻟﻀﱯ .ﻭﻗﺪ ﻣﺮ ﺍﺷﺘﻘﺎﻕ ﻛﻨﺎﻧﺔ.
ﻭﻣﻦ ﻗﺒﺎﺋﻞ ﻋﻜﻞ :ﺑﻨﻮ ﺃﹸﻗﹶﻴﺶ .ﻭﺍﺷﺘﻘﺎﻕ ﺃﹸﻗﹶﻴﺶ ،ﻭﻫﻮ ﺗﺼﻐﲑ ﺍﻟﻮﻗﹾﺶ .ﻭﺍﻟﻮﻗﹾﺶ :ﺍﳊﺮﻛﺔ ﺍﳋﻔﻴﻔﺔ .ﻳﻘﺎﻝ :ﻭﺟﺪ
ﺍﻟﺮﺟﻞﹸ ﻭﻗﺸﺎﹰ ﰲ ﺑﻄﻨﻪ ،ﺃﻱ ﺣﺮﻛﺔﹰ .ﻭﻛﺘﺐ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺘﺎﺑﺎﹰ ﻟﺒﲏ ﺃﹸﻗﹶﻴﺶٍ ﰲ ﺭﻛﻴﺔ ﺑﺎﻟﺒﺎﺩﻳﺔ،
ﻓﻬﻮ ﰲ ﺃﻳﺪﻳﻬﻢ ﺇﱃ ﺍﻟﻴﻮﻡ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﺍﻟﻨﻤِﺮ ﺑﻦ ﺗﻮﻟﹶﺐ ﺍﻟﻌﻜﻠﻲ ،ﻛﺎﻥ ﻓﺼﻴﺤﺎﹰ ﺷﺎﻋﺮﺍﹰ ﺟﻮﺍﺩﺍﹰ ،ﻭﻋ ﻤﺮ ﺣﺘﻰ ﺧﺮِﻑ ،ﻓﻜﺎﻥ ﻳﻘﻮﻝ:
ﺍﺻﺒِﺤﻮﺍ ﺍﻟﻀﻴﻒ ،ﺍﻏﺒﻘﻮﺍ ﺍﻟﻀﻴﻒ! ﻭﻛﺎﻥ ﺫﻟﻚ ﻫِﺠﲑﺍﻩ .ﻭﺍﻟﻨﻤﺮ ،ﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ :ﻳﻘﺎﻝ ﺍﻟﻨﻤﺮ ﺑﻦ ﺗﻮﻟﺐ ﺑﻔﺘﺢ
ﺍﻟﻨﻮﻥ ﻭﺗﺴﻜﲔ ﺍﳌﻴﻢ .ﻭﻻ ﻳﻘﺎﻝ ﺍﻟﻨﻤِﺮ .ﻭﺍﺷﺘﻘﺎﻕ ﺍﻟﻨﻤﺮ ﻣﻦ ﺍﻟﺘﻨﻤﺮ ،ﻭﻫﻮ ﺍﻟﺘﻮﻋﺪ ﻭﺍﻟﺘﻬﺪﺩ .ﻳﻘﺎﻝ :ﺗﻨﻤﺮ ﻓﻼﻥﹲ
ﻟﻔﻼﻥٍ ،ﺇﺫﺍ ﺃﻇﻬﺮ ﺪﺩﺍﹰ؛ ﻭﺃﺻﻠﹸﻪ ﻣﻦ ﺷﺮﺍﺳﺔ ﺍﳋﹸﻠﻖ ،ﻭﺑﻪ ﲰﻲ ﺍﻟﻨﻤِﺮ ﺍﻟﺴﺒﻊ ﺍﳌﻌﺮﻭﻑ .ﻭﺍﻟﻨﻤِﺮﺓ :ﺷﻤﻠﺔﹲ ﻓﻴﻬﺎ
ﻭﺍﺷﺘﻘﺎﻕ ﻋﻠﹾﻘﹶﺔ ﺇﻣﺎ ﻣﻦ ﺍﻟﻌﻠﹶﻖ ،ﻭﻫﻮ ﺣﺒﺎﻝ ﺍﻟﺴﺎﻧﻴﺔ ﻭﺃﺩﺍﺗﻬﺎ ،ﺃﻭ ﻣﻦ ﺍﻟﻌﻠﹶﻖ ﻭﻫﻮ ﺍﳊﹸﺐ .ﻭﻣﺜﻞﹲ ﻣﻦ ﺃﻣﺜﺎﳍﻢ:
"ﻧﻈﺮﺓﹲ ﻣﻦ ﺫِﻱ ﻋﻠﹶﻖ".
ﻭﻣﻦ ﺭﺟﺎﻝ ﺑﲏ ﻋﺪﻱ ﻭﻣﻦ ﻗﺒﺎﺋﻠﻬﻢ ﺑﻨﻮ ﺧﺰﳝﺔ ،ﻭﺑﻨﻮ ﻋﺎﻣﺮ ،ﻭﺑﻨﻮ ﺫﹶﻛﹾﻮﺍﻥ ،ﻭﺑﻨﻮ ﲤﻴﻢ ،ﻭﺑﻨﻮ ﺷﻬﺎﺏ .ﻭﻗﺪ ﻣﺮ
ﻋﺎﻣﺔ ﻫﺬﺍ.
ﻭﺍﺷﺘﻘﺎﻕ ﺫﹶﻛﹾﻮﺍﻥ :ﻣﻦ ﺷﻴﺌﲔ :ﺇﻣﺎ ﻣﻦ ﺍﻟﺬﱠﻛﺎﺀ ﳑﺪﻭﺩ ،ﻭﻫﻮ ﲤﺎﻡ ﺍﻟﺴﻦ ﻳﻘﺎﻝ :ﺑﻠﻎﹶ ﻓﻼﻥﹲ ﺫﻛﺎﺀَﻩ ،ﺇﺫﺍ ﺗﻜﺎﻣﻞ
ﺳﻨﻪ .ﺃﻭ ﺫﹶﻛﹶﺎ ﺍﻟﻨﺎﺭِ ،ﻣﻘﺼﻮﺭ .ﻗﺎﻝ ﺍﳍﹸﺬﹶﱄﹼ:
ﺫﻜﺎ ﺍﻟﻨﺎﺭِ ﻓﻲ ﻓﹶﻴﺢ ﺍﻟﻔﺭﻭﻍِ ﻁﻭﻴﻝُ ﻭﻗﺎﺒﻠﹶﻬﺎ ﻴﻭﻡ ﻜﺄﻥ ﺃُﻭﺍﺭﻩ
ﻭﺍﻟﺬﱠﻛﹾﻮﺓ :ﺍﳉِﺬﹾﻭﺓ ﻣﻦ ﺍﻟﻨﺎﺭ .ﻭﺫﹸﻛﺎﺀُ :ﺍﺳﻢ ﻣﻦ ﺃﲰﺎﺀ ﺍﻟﺸﻤﺲ .ﻭﺍﻟﺼﺒﺢ ﺍﺑﻦ ﺫﹸﻛﺎﺀَ ،ﳑﺪﻭﺩ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﺃﻟﻘﹶﺕﹾ ﺫﻜﺎﺀ ﻴﻤﻴ ﻨﹶﻬﺎ ﻓﻲ ﻜﺎﻓﺭ
ﻭﻛﺎﻓﺮ ﻫﺎﻫﻨﺎ :ﺍﺳﻢ ﻣﻦ ﺃﲰﺎﺀ ﺍﻟﻠﻴﻞ .ﻭﺫﻛﱠﻴﺖ ﺍﻟﺬﺑﻴﺤﺔ ،ﻛﺄﻧﻚ ﳓﻴﺖ ﻋﻨﻬﺎ ﺍﻷﺫﻯ ﺑﺬﲝِﻚ ﺇﻳﺎﻫﺎ .ﻭﻏﻼﻡ ﺫﻛﻲ
ﺑﻴﻦ ﺍﻟﺬﻛﺎﺀ ،ﺇﺫﺍ ﻛﺎﻥ ﺣﺪﻳﺪ ﺍﻟﻨﻔﺲ ﺫﹶﻫِﻨﺎﹰ.
ﻭﺍﻟﺸﻬﺎﺏ ﻣﻦ ﺍﻟﻨﺎﺭ ،ﻭﺍﳉﻤﻊ ﺷﻬﺐ .ﻭﺍﻟﺸﻬﺒﺔ :ﻟﻮﻥﹲ ﻣﻦ ﺷﻴﺎﺕ ﺍﻟﻨﺨﻞ.
ﺧﺎﻟﺪ ﺑﻦ ﻋﻤﲑ ،ﻭﻗﺪ ﻣﺮ ﺫﻛﺮﻩ .ﺷﻬِﺪ ﻓﹶﺘﺢ ﺍﻷﺑﻠﱠﺔ ﻭﺃﺧﺬ ﺍﻟﺪﺭﻫﻤﲔ ،ﻭﻛﺎﻥ ﻣﻦ ﺭﺟﺎﻝ ﺃﻫﻞ ﺍﻟﺒﺼﺮﺓ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﻏﹶﻴﻼﻥﹸ ،ﻭﻣﺴﻌﻮﺩ ،ﻭﺃﻭﰱ :ﺑﻨﻮ ﻋﻘﹾﺒﺔ.
ﻭﻏﹶﻴﻼﻥﹸ ﻫﻮ ﺫﻭ ﺍﻟﺮﻣﺔ ،ﲰﻲ ﺑﺬﻟﻚ ﻟﻘﻮﻟﻪ:
ﺃﺸﻌﺙﹶ ﺒﺎﻗﻲ ﺭﻤﺔ ﺍﻟﺘﻘﻠﻴ ﺩِ
ﻭﺍﻟﺮﻣﺔ :ﺍﻟﻘﻄﻌﺔ ﻣﻦ ﺍﳊﺒﻞ .ﻭﺍﻟﺮﻣﺔ :ﻣﺎ ﺭﻡ ﻣﻦ ﺍﻟﻌِﻈﺎﻡ .ﻭﳑﺎ ﺍﺳﺘﻨﺠﺎ ﺯ ﺑﻪ ﺃﻫﻞﹸ ﺍﻟﻌﺮﺍﻕ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﳊﺠﺎﺝ ﺃﻧﻪ
ﺭﺃﻯ ﺍﻟﻨﺎﺱ ﰲ ﻣﺴﺠﺪِ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ" :ﺇﳕﺎ ﻳﻄﻴﻔﹸﻮﻥ ﲞﺸﺒﺎﺕٍ ﻭﺭِﻣﺔ" ﻭﺍﺷﺘﻘﺎﻕ ﻏﹶﻴﻼﻥ ﻣﻦ
ﺍﻟﻐﻴﻞ .ﻳﻘﺎﻝ :ﺳﺎﻋﺪ ﻏﹶﻴﻞ ،ﺇﺫﺍ ﻛﺎﻥ ﻏﻠﻴﻈﺎﹰ .ﺃﻭ ﻳﻜﻮﻥﹸ ﺍﺷﺘﻘﺎﻗﻪ ﻣﻦ ﺍﻟﻐﻴﻞ ،ﻭﻫﻮ ﺍﳌﺎﺀ ﻳﺘﻐﻠﻐﻞ ﰲ ﺑﻄﻮﻥ ﺍﻷﻭﺩﻳﺔ
ﺑﲔ ﺍﳊﺠﺎﺭﺓ .ﻭﺍﻟﻐِﻴﻞ :ﺍﻟﺸﺠﺮ ﺍﳌﻠﺘﻒ؛ ﻭﺍﳉﻤﻊ ﺃﻏﻴﺎﻝ ﻓﻴﻬﻤﺎ ﺳﻮﺍﺀ .ﻭﻏﹸﻮﻝﹲ :ﻣﻮﺿﻊ .ﻭﺍﻟﻐﻮﻝ :ﺍﻟﺒﻌﺪ .ﻭﻏﺎﻟﺖ
ﻓﻼﻧﺎﹰ ﻏﺎﺋﻠﺔﹲ ،ﺃﻱ ﺃﺻﺎﺑﺘﻪ ﺩﺍﻫﻴﺔﹲ .ﻭﻏﺎﺋﻠﺔ ﺍﳊﻮﺽ :ﻣﻮﺿﻊ ﻳﺜﹾﻘﹸﺒﻪ ﺍﳌﺎﺀ ﻓﻴﺨﺮﺝ ﻣﻨﻪ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻜﺎﻟﻤﺎﺀ ﻤﻥ ﻏﺎﺌﻠﺔ ﺍﻟﺠﺎﺒﻴ ﻪ
ﻭﺍﻟﻐِﻴﻠﺔ ،ﻳﻘﺎﻝ :ﻗﹶﺘﻞ ﻓﻼﻥﹲ ﻓﻼﻧﺎﹰ ﻏِﻴﻠﺔﹰ ،ﺇﺫﺍ ﺧﺘﻠﻪ ﻓﻘﺘﻠﻪ.
ﻭﺍﺷﺘﻘﺎﻕ ﺃﻭﻓﹶﻰ ﻣﻦ ﻗﻮﳍﻢ :ﺃﻭﻓﹶﻰ ﻓﻼﻥﹲ ﻋﻠﻰ ﻛﺬﺍ ﻭﻛﺬﺍ ،ﺇﺫﺍ ﻋﻼﹶﻩ .ﺃﻭ ﻳﻜﻮﻥﹸ ﺃﻓﻌﻞﹶ ﻣﻦ ﺍﻟﻮﻓﺎﺀ .ﻳﻘﺎﻝ :ﻭﻓﹶﻰ
ﻓﻼﻥﹲ ﻭﺃﻭﰱ ،ﻟﻐﺘﺎﻥ ﻓﺼﻴﺤﺘﺎﻥ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻟﻤﻥ ﺃﻭﻓﻰ ﺒﻌﻬﺩٍ ﺃﻭ ﺒﻌﻘﺩِ ﻭﻓﺎﺀ ﻤﺎ ﻤﻌﺒﺔﹸ ﻤﻥ ﺃﺒﻴ ﻪِ
ﻭﻋﻘﹾﺒﺔ ﻓﹸﻌﻠﺔ ﻣﻦ ﻗﻮﳍﻢ :ﺃﻋﻘﹶﺒﲏ ﻋﻘﹾﺒﺔ ،ﺃﻱ ﺭﻛﹾﺒﺔﹰ .ﻭﺭﺟﻼﻥِ ﻳﺘﻌﺎﻗﺒﺎﻥ .ﻭﺳﺘﺮﻯ ﺷﺮﺡ ﻫﺬﺍ ﰲ ﻣﻮﺿﻌﻪ ﺇﻥ ﺷﺎﺀ
ﺍﷲ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﺃﺑﻮ ﺷﻌﻞٍ ﺣﺴﺎﻥﹸ ﺑﻦ ﻋﺒﺪ ﺍﷲ ،ﺃﹶﺳﺮ ﺷﻴﺒﺎﻥﹶ ﺑﻦ ﺷِﻬﺎﺏ ﺟﺪ ﺍﳌﺴﺎﻣﻌﺔ ،ﻭﺃﺧﺬ ﻓﹶﺮﺳﻪ ﻣﻮﺩﻭﻧﺎﹰ .ﻗﺎﻝ
ﺫﻭ ﺍﻟﺮﻣﺔ:
ﺒﻤﻭﺩﻭﻥ ﻭﻓﺎﺭﺴِﻪِ ﺠِﻬﺎﺭﺍ ﻭﻨﺤﻥ ﻏﺩﺍﺓﹶ ﺒﻁﻥِ ﺍﻟﺠﺭ ﺠِﺌْﻨﺎ
ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑ ﺣﺴﺎﻥ.
ﻭﺍﺷﺘﻘﺎﻕ ﺷﻌﻞ ﺇﻣﺎ ﻣﻦ ﻗﻮﳍﻢ :ﻓﺮﺱ ﺃﺷﻌﻞ ﺑﻴﻦ ﺍﻟﺸﻌﻞ ،ﻭﻫﻮ ﺑﻴﺎﺽ ﰲ ﻧﺎﺻﻴﺘﻪ ﻭﺫﻧﺒﻪ ،ﻓﻬﻮ ﻓﹶﻌﻞ ﻣﻦ ﺫﺍﻙ .ﺃﻭ
ﻣﻦ ﻗﻮﳍﻢ :ﺷﻌﻠﺖ ﺍﻟﻨﺎﺭ ﻭﺃﺷﻌﻠﺘﻬﺎ .ﻭﺍﻟﺸﻌﻴﻠﺔ :ﺍﻟﻔﺘﻴﻠﺔ ﻣﺎ ﺩﺍﻡ ﻓﻴﻬﺎ ﺍﻟﻨﺎﺭ ،ﻓﺈﺫﺍ ﻃﹶﻔِﺌﹶﺖ ﱂ ﺗﺴﻢ ﺷﻌﻴﻠﺔ .ﻭﺷﻌﻠﺔ
ﺍﺷﺘﻘﺎﻕ ﺿﺒﺔ ﻣﻦ ﺷﻴﺌﲔ :ﺇﻣﺎ ﻣﻦ ﺍﻟﻀﺒﺔ ﺍﻷﻧﺜﻰ ،ﺃﻭ ﻣﻦ ﺍﻟﻀﺒﺔ ﺍﳊﺪﻳﺪِ .ﻭﺍﻟﻀﺐ :ﺍﳊﻘﺪ ﰲ ﺍﻟﻘﻠﺐ .ﻳﻘﺎﻝ :ﰲ
ﻗﻠﺐ ﻓﻼﻥِ ﻋﻠﻰ ﻓﻼﻥ ﺿﺐ ،ﺃﻱ ﺣﻘﺪ .ﻭﺍﻟﻀﺐ :ﺩﺍﺀٌ ﻳﺼﻴﺐ ﺍﻹﺑﻞ ﰲ ﺻﺪﻭﺭﻫﺎ ،ﻓﺈﺫﺍ ﺃﹶﺻﺎﺏ ﺫﻟﻚ ﺍﻟﺒﻌﲑ
ﻓﺎﻟﺒﻌﲑ ﺃﺳﺮ ﻭﺍﻟﻨﺎﻗﺔ ﺳﺮﺍﺀ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻓﺈﺫﺍ ﺘﹶﺨﹶﺯﺤﺯ ﻋﻥ ﻋِﺩﺍﺀِ ﻀﺠ ﺕِ ﻭﺃﺒِﻴﺕﹸ ﻜﺎﻟﺴﺭﺍﺀ ﻴﺭﺒﻭ ﻀﺒﻬﺎ
ﻭﺍﻟﻀﺐ :ﺃﻥ ﳚﻤﻊ ﺍﳊﺎﻟﺐ ﺧِﻠﹾﻔﹶﻲِ ﺍﻟﻨﺎﻗﺔ ﺑﻴﺪﻳﻪ ﻭﳛﻠﹸﺐ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻜﻤﺎ ﺠﻤﻊ ﺍﻟﺨﻠِﻔﹶﻴﻥِ ﻓﻲ ﺍﻟﻀﺏ ﺤﺎﻟﺏ ﺠﻤﻌ ﺕﹸ ﻟﻪ ﻜﻔﱠﻲ ﺒﺎﻟﺭﻤﺢ ﻁﺎﻋﻨﺎﹰ
ﻭﺍﻟﻀﺒﺎﺏ ﻣﻌﺮﻭﻑ .ﻭﺍﻟﻀﺒﻴﺐ :ﻓﺮﺱ ﻣﻦ ﺧﻴﻞ ﺍﻟﻌﺮﺏ ﻣﺸﻬﻮﺭ ﻟﺮﺟﻞٍ ﻣﻦ ﻃﻲﺀ ،ﻛﺎﻥﹶ ﳒﺎ ﻋﻠﻴﻪ ﻛِﺴﺮﻯ
ﺑﺮﻭِﻳﺰ ﳌﱠﺎ ﺍﺰﻡ ﺑﻬﺮﺍﻡِ ﺷﻮﺑِﲔ.
ﻗﺒﺎﺋﻞ ﺑﲏ ﺿﺒﺔ :ﺑﻨﻮ ﺻﺮِﱘ .ﻭﰲ ﲤﻴﻢٍ ﺻﺮِﱘ ﺃﻳﻀﺎﹰ .ﻭﰲ ﺍﻷﺯﺩ ﺻﺮِﱘ ،ﻭﺳﺘﺮﺍﻫﺎ ﰲ ﻣﻮﺿﻌﻬﺎ ﺇﻥ ﺷﺎﺀ ﺍﷲ.
ﻭﻣﻦ ﻗﺒﺎﺋﻠﻬﻢ :ﺑﻨﻮ ﺍﻟﺴﻴﺪ ﺑﻦ ﻣﺎﻟﻚ ،ﻭﺑﻨﻮ ﺫﹸﻫﻞ ،ﻭﺑﻨﻮ ﻋﺎﺋﺬﺓ ،ﻭﺑﻨﻮ ﺟﺎﺭﻡ .ﻭﺍﺷﺘﻘﺎﻕ ﺍﻟﺴﻴﺪ ،ﻭﻫﻮ ﺍﺳﻢ ﻣﻦ
ﺃﲰﺎﺀ ﺍﻟﺬﺋﺐ ،ﻭﻫﻮ ﺍﳌﺴﻦ ﻣﻨﻬﺎ ﰲ ﻗﻮﻝ ﺑﻌﻀﻬﻢ ،ﻭﲨﻌﻪ ﺳِﻴﺪﺍﻥﹲ.
ﻭﺳﺘﺮﻯ ﺗﻔﺴﲑ ﺫﹸﻫﻞ ﰲ ﻣﻮﺿﻌﻪ.
ﻭﻋﺎﺋﺬﺓ :ﻓﺎﻋﻠﺔ ﻣﻦ ﻋﺎﺫ ﻳﻌﻮﺫ ،ﻣﻦ ﻗﻮﳍﻢ :ﻋﺬﹾﺕ ﺑﻔﻼ ﻥٍ ،ﺇﺫﺍ ﺍﺗﻘﻴﺖ ﺑﻪ ﻋﺪﻭﻙ.
ﻭﺟﺎﺭﻡ :ﻓﺎﻋﻞ ﻣﻦ ﺍﳉﹸﺮﻡ .ﺃﺟﺮﻡ ﻓﻬﻮ ﳎﺮﻡ ،ﻭﺟﺮﻡ ﻓﻬﻮ ﺟﺎﺭﻡ .ﻭﻗﻮﳍﻢ :ﻻ ﺟﺮﻡ ﻷﻓﻌﻠﻦ ﻛﺬﺍ ﻭﻛﺬﺍ ،ﻷﲪﻠﻦ
ﻧﻔﺴﻲ ﻋﻠﻴﻪ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﺠﺭﻤﺕﹾ ﻓﺯﺍﺭﺓﹶ ﺒﻌﺩﻫﺎ ﺃﻥ ﻴﻐﻀﺒﻭﺍ ﻭﻟﻘﺩ ﻁﻌﻨﺕﹸ ﺃﺒﺎ ﻋﻴﻴﻨﺔﹶ ﻁﻌﻨ ﺔﹰ
ﺃﻱ ﲨﻠﹶﺘﻬﻢ ﻋﻠﻰ ﺍﻟﻐﻀﺐ .ﻭﺍﻟﺘﻤﺮ ﺍﳉﺮﱘ :ﺍﳌﺼﺮﻭﻡ ،ﻭﻣﺎ ﺑﻘﻲ ﰲ ﺍﻟﻨﺨﻞ ﻣﻨﻪ ﻓﻬﻮ ﺟﺮﺍﻣﺔ .ﻭﲰﺖ ﺍﻟﻌﺮ
ﺏ
ﺟﺮﻣﺎﹰ ،ﻭﺟﺎﺭﻣﺎﹰ ،ﻭﺟِﺮﻡ ﺍﻹﻧﺴﺎﻥ :ﺟِﺴﻤﻪ ،ﻭﳚﻤﻊ ﺃﺟﺮﺍﻡ ﻭﺟﺮﻭﻡ .ﻭﻗﻮﳍﻢ :ﻓﻼﻥﹲ ﺣﺴﻦ ﺍﳉِﺮﻡ ،ﺃﻱ ﺣﺴﻦ
ﺍﳋﺮﻭﺝ ﻟﻠﺼﻮﺕ ﻣﻦ ﺍﳉِﺮﻡ .ﻭﻓﻼﻥﹲ ﺟﺎﺭﻡ ﺃﻫﻠِﻪ ،ﻱ ﻛﺎﺳﺒﻬﻢ .ﻭﻛﺬﻟﻚ ﺟﺮﳝﺔﹸ ﺃﻫﻠﻪ.
ﻭﻣﻨﻬﻢ :ﺃﹸﻧﻴﻒ ﺑﻦ ﺟﺒﻠﺔ ،ﻓﺎﺭﺱ ﺍﻟﺸﻴﻂ .ﻭﺍﻟﺸﻴﻂ :ﻓﺮﺱ .ﻭﺃﹸﻧﻴﻒ :ﺗﺼﻐﲑ ﺃﹶﻧﻒ .ﻭﻳﻘﺎﻝ :ﺭﻭﺿﺔﹲ ﺃﹸﻧﻒ ،ﺇﺫﺍ ﱂ
ﺗﺮﻉ .ﻭﻛﻞﱡ ﺷ ﻲﺀٍ ﺍﺳﺘﺄﻧﻔﺘﻪ ﻓﻬﻮ ﺃﹸﻧﻒ .ﻭﻳﻘﺎﻝ :ﻧﻴﻒ ﻋﻠﻰ ﻛﺬﺍ ﻭﻛﺬﺍ ،ﺃﻱ ﺯﺍﺩ ﻋﻠﻴﻪ.
ﻭﻣﻨﻬﻢ ﺃﺑﻮ ﺳﻮﺍﺝٍ ﻋﺒﺎﺩ ﺑﻦ ﺧﻠﹶﻒ ،ﺍﻟﺬﻱ ﻗﺘﻞ ﺻﺮﺩ ﺑﻦ ﺣ ﻤﺰﺓ ،ﻋﻢ ﻣﺎﻟﻚِ ﺍﺑﻦ ﻧﻮﻳﺮﺓ .ﻭﻟﻪ ﺣﺪﻳﺚ .ﻭﺳﻮﺍﺝ:
ﻓﹸﻌﺎﻝ ﻣﻦ ﺳﺠﺖ ﺍﻟﺮﺟﻞﹶ ﺃﺳﻮﺟﻪ ﺳﻮﺟﺎﹰ .ﻭﻳﻘﺎﻝ :ﺳﺠﺠﺖ ﺍﳊﺎﺋﻂ ﺑﺎﻟﻄﱢﲔ ﺃﺳﺠﻪ .ﻭﺍﳌِﺴﺠﺔ ﺍﳋﹶﺸﺒﺔ ﺍﻟﱵ
ﻳﻄﻠﹶﻰ ﺎ ﺍﻟﻄﲔ ،ﻭﻫﻲ ﺍﳌِﺴﻴﻌﺔ ﺃﻳﻀﺎﹰ.
ﻭﻣﻨﻬﻢ :ﺍﳊﹶﻨﺘﻒ ﺑﻦ ﺍﻟﺴﺠﻒ ،ﺍﻟﺬﻱ ﻗﹶﺘﻞ ﻳﻮﻡ ﺍﳍﹶﻨِﻴﻢ ﺣﺒﻴﺶ ﺑﻦ ﺩﻟﹶﺠﺔ ﺍﻟﻘﻴﲏ .ﻭﺣﻨﺘﻒ ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻨﻮﻥ ﻓﻴﻪ
ﺯﺍﺋﺪﺓﹰ ﻓﻬﻮ ﻣﻦ ﺍﳊﹶﺘﻒ .ﻭﺍﻟﺴﺠﻒ ﻫﻮ ﺍﻟﺴﺘﺮ ،ﻭﻻ ﻳﻜﻮﻥ ﺇﻻ ﻣﻦ ﺳِﺘﺮﻳﻦ.
ﻭﻣﻨﻬﻢ :ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻨﻤﺔ ﺍﻟﺸﺎﻋﺮ ،ﻛﺎﻥ ﻣﺘﺰﻭﺟﺎﹰ ﰲ ﺑﲏ ﺷﻴﺒﺎﻥﹶ ﻧﺎﺯﻻﹰ ﻓﻴﻬﻢ ،ﻭﻫﻮ ﺍﺑﻦ ﺃﺧﺘﻬﻢ ،ﻓﻠﻤﺎ ﻗﺘﻠﺖ ﺑﻨﻮ
ﺿﺒﺔ ﺑﺴﻄﺎﻣﺎﹰ ﺭﺛﹶﻰ ﺑﺴﻄﺎﻣﺎﹰ ﺑﺎﻟﻜﻠﻤﺔ ﺍﻟﱵ ﻳﻘﻮﻝ ﻓﻴﻬﺎ:
ﺒﺤﻴﺙ ﺃﻀﺭ ﺒﺎﻟﺤﺴﻥ ﺍﻟﺴﺒﻴ ﻝُ ﻷﻡ ﺍﻷﺭﺽ ﻭﻴﻝٌ ﻤﺎ ﺃﺠﻨﱠﺕ
ﻭﺫﺍﻙ ﺃﻧﻪ ﺧﺎﻑ ﺑﲏ ﺷﻴﱭ ﺃﻥ ﻳﻘﺘﻠﻮﻩ.
ﻭﺍﻟﻌﻨﻢ :ﺿﺮﺏ ﻣﻦ ﺍﻟﻨﺒﺖ ﻟﻪ ﺃﻃﺮﺍﻑ ﺣﻤﺮ ،ﺗﺸﺒﻪ ﺑﻪ ﺍﻷﺻﺎﺑﻊ ﺍﳌﺨﻀﻮﺑﺔ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻋﻨﹶﻡ ﻴﻜﺎﺩ ﻤﻥ ﺍﻟﻠﱠﻁﺎﻓﺔ ﻴﻌﻘﺩ
ﻗﺒﺎﺌﻝ ﺘﻤﻴﻡ
ﻭﻛﺎﻥ ﻣﻦ ﺭﺟﺎﳍﻢ ﻭﻣﻦ ﺑﻄﻮﻢ :ﺣِﺒﺎﻝ ﺑﻦ ﺍﳍﹸﺠﻴﻢ .ﻭﺣِﺒﺎﻝ ﺍﺷﺘﻘﺎﻗﹸﻪ ﺇﻣﺎ ﻣﻦ ﺍﳊﹶﺒﻞ ﻭﻫﻮ ﺍﻟﻌﻬﺪ؛ ﻳﻘﺎﻝ :ﺑﲔ ﺑﲏ
ﻓﹸﻼﻥٍ ﺣﺒﻞﹲ ،ﺃﻱ ﻋﻬﺪ .ﺃﻭ ﻣﻦ ﺍﳊﺒﺎﻝ ﺍﳌﻌﺮﻭﻓﺔ.
ﻭﻣﻨﻬﻢ :ﺃﺑﻮ ﻓﹶﺮﻭﺍﻥ ،ﺷﻬﺪ ﻳﻮﻡ ﺍﳉﻤﻞ ﻣﻊ ﻋﺎﺋﺸﺔ ﺭﲪﻬﺎ ﺍﷲ ﻭﻛﹸﻨﻌﺖ ﻳﺪﺍﻩ ،ﻗﻤﺮ ﺑﻪ ﺍﻷﺣﻨﻒ .ﻓﻘﺎﻝ ﺃﺑﻮ ﻓﹶﺮﻭﺍﻥﹶ:
ﻳﺎ ﻣﺨﺬﱢﻝ؟ ﻓﻘﺎﻝ ﻟﻪ ﺍﻷﺣﻨﻒ" :ﺃﻣﺎ ﻭﺍﷲ ﻟﻮ ﺃﻃﻌﺘﲏ ﻷﻛﻠﺖ ﺑﻴﻤﻴﻨﻚ ﻭﺍﻣﺘﺴﺤﺖ ﺑِﺸﻤﺎﻟﻚ؛ ﻭﳌﺎ ﻛﹸﻨﻌﺖ
ﻳﺪﺍﻙ!" ﻭﻓﹶﺮﻭﺍﻥ :ﻓﹶﻌﻼﻥﹸ ﻣﻦ ﺍﻟﻔﹶﺮﻭﺓ ،ﻭﺍﻟﻔﹶﺮﻭﺓ ﻭﺍﻟﺜﱠﺮﻭﺓ ﻭﺍﺣﺪ .ﻭﻳﻘﺎﻝ :ﻓﻼﻥﹲ ﺫﻭ ﻓﺮﻭﺓ ﻭﺛﺮﻭﺓ ،ﺃﻱ ﺫﻭ ﻣﺎﻝ.
ﻭﺍﻟﻔﺮﻭ ﺍﳌﻠﺒﻮﺱ ﻣﻌﺮﻭﻑ .ﻭﻓﺮﻭﺓ ﺭﺃﺱِ ﺍﻹﻧﺴﺎﻥ :ﺟِﻠﺪﺗﻪ .ﻭﰲ ﺣﺪﻳﺚ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ" :ﺇﻥِ ﺍﻷَﻣ ﹸﺔ ﺃﻟﻘﹶﺖ
ﻭﺍﻟﻌﺮﳚﺎﺀ :ﻇِﻢﺀٌ ﻣﻦ ﺃﻇﻤﺎﺀ ﺍﻹﺑﻞ ،ﻭﻫﻮ ﺃﻥ ﺗﺮِﺩ ﰲ ﻛﻞﹼ ﻳﻮﻡ .ﻭﺍﳌﻌﺮﺍﺝ ،ﻭﺍﷲ ﻋﺰ ﻭﺟﻞ ﺃﻋﻠﻢ :ﺷﻲﺀٌ ﻳﺮﺍﻩ
ﺍﳌﹸﺤﺘﻀﺮ ﻓﻴﺸﺨﺺ ﺇﻟﻴﻪ ﺑﺒﺼﺮﻩ .ﻭﻣﺎ ﻛﺎﻧﺖ ﱄ ﻋﻠﻰ ﻓﻼﻥٍ ﻋﺮﺟﺔﹸ ،ﺃﻱ ﻋﻄﹾﻔﺔ .ﻭﻣﺎ ﻛﺎﻥ ﱄ ﻋﻠﻴﻪ ﺗﻌﺮﻳﺞ ،ﻣﺜﻠﻪ.
ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﺤﺘﱠﻰ ﺘﻜﻠﱠﻤﻨﺎ ﻫ ﻡ ﺒﺘﻌﺭﻴﺞِ ﻴﺎ ﺤﺎﺩِﺒﻲ ﺒﻨﺕِ ﻓﹶﻀﺎﺽٍ ﺃﻤﺎ ﻟﻜﻤ ﺎ
ﻭﺍﻟﻌﺮﺟﺎﺀ :ﺍﻟﻀﺒﻊ .ﻓﺄﻣﺎ ﻗﻮﻝ ﺍﻟﻌﺎﻣﺔ :ﺍﻟﻀﺒﻌﺔﹸ ﺍﻟﻌﺮﺟﺎﺀ ،ﻓﺨﻄﺄ ﻭﺍﻟﻌﺮﺝ :ﻣﻮﺿﻊ.
ﻭﺣﻨﺠﻮﺩ ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻨﻮﻥ ﻭﺍﻟﻮﺍﻭ ﺯﺍﺋﺪﺗﲔ ﻓﻬﻮ ﻣﻦ ﺍﳊﹶﺠﺪ ،ﻭﺍﳊﺠﺪ ﻟﻴﺲ ﻣﻦ ﻛﻼﻣﻬﻢ؛ ﻷﻥﱠ ﺣﻨﺠﻮﺩﺍﹰ ﰲ
ﻭﺯﻥ ﻋﻨﻘﻮﺩ ﻭﺻﻨﺒﻮﺭ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ،ﻓﺈﺫﺍ ﺣﺬﻓﻨﺎ ﺍﻟﺰﻭﺍﺋﺪ ﻣﻦ ﻋﻨﻘﻮﺩ ﻓﻴﺼﲑ ﻣﻦ ﺍﻟﻌﻘﹾﺪ ﻭﺍﻻﺷﺘﺒﺎﻙ ،ﻭﻟﻪ ﺃﺻﻞﹲ ﻣﻦ
ﻛﻼﻡ ﺍﻟﻌﺮﺏ .ﻭﺻﻨﺒﻮﺭ ﺍﻟﻨﻮﻥ ﺃﺻﻠﻴﺔ ،ﻷﻧﻬﻢ ﻳﻘﻮﻟﻮﻥ :ﺻﻨﺒﺮﺕ ﺍﻟﻨﺨﻠﺔﹸ ،ﺇﺫﺍ ﺩﻕ ﺃﺳﻔﻠﻬﺎ ﻓﺼﺎﺭ ﻟﻪ ﺃﺻﻞﹲ ﰲ
ﻛﻼﻡ ﺍﻟﻌﺮﺏ .ﻭﻟﻴﺴﺖ ﺣﻨﺠﻮﺩ ﺇﺫﺍ ﺣﺬِﻓﺖ ﺍﻟﺰﻭﺍﺋﺪ ﻟﻪ ﺃﺻﻞﹲ ﰲ ﻛﻼﻣﻬﻢ ،ﻓﺮﺟﻌﻨﺎ ﻓﻴﻪ ﺇﱃ ﻣﺎ ﻳﺮﺟﻌﻮﻥ ﺇﻟﻴﻪ ﱎ
ﺃﲰﺎﺋﻬﻢ ﺍﳌﺸﺘﻘﺔ ﻣﻦ ﺍﻷﻓﻌﺎﻝ ﺍﻟﱵ ﺃﻣﻴﺘﺖ.
ﻭﺳﺄﻟﺖ ﺃﺑﺎ ﻋﺜﻤﺎﻥ ﺍﻷُﺷﻨﺎﻧﺪﺍﱐﱠ ﻋﻨﻪ ﻓﻘﺎﻝ :ﻻ ﺃﺩﺭﻱ ﳑﺎ ﺍﺷﺘﻖ .ﻭﻗﺎﻝ ﻳﻮﻧﺲ ﺍﻟﻨﺤﻮﻱ :ﺍﳊﻨﺠﻮﺩ :ﻭﻋﺎﺀ ﺷﺒﻴﻪ
ﺑﺎﻟﺴﻔﹶﻂ :ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ... :
ﻭﻣﻦ ﺭﺟﺎﳍﻢ ﰲ ﺍﻹٍﺳﻼﻡ :ﻋﺎﻣﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ،ﺍﻟﺬﻱ ﻳﻘﺎﻝ ﻟﻪ ﻋﺎﻣﺮ ﺑﻦ ﻋﺒﺪ ﻗﻴﺲ .ﻭﻛﺎﻥ ﻋﺜﻤﺎﻥﹸ ﻛﺘﺐ ﺇﱃ ﻋﺒﺪ
ﺍﷲ ﺑﻦ ﻋﺎﻣﺮ ﺃﻥ ﻳﺴﻴﺮﻩ ﺇﱃ ﺍﻟﺸﺎﻡ ،ﻷﻧﻪ ﻛﺎﻥ ﻳﻄﹸﻌﻦ ﻋﻠﻴﻬﻢ ،ﻭﻛﺎﻥ ﻣﻦ ﺧﻴﺎﺭ ﺍﳌﺴﻠﻤﲔ ،ﻭﻟﻪ ﻛﻼﻡ ﰲ ﺍﻟﺘﻮﺣﻴﺪ
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﻣِﺴﻌﺮ ﺑﻦ ﻓﹶﺪﻛ ﻲ ،ﻭﻛﺎﻥ ﻣﻦ ﺃﺷﺠﻊ ﺍﻟﻨﺎﺱ ،ﺷﻬﺪ ﺍﳌﹶﺸﺎﻫﺪ ﻣﻊ ﻋﻠﻲ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻪ.
ﻭﻣِﺴﻌﺮ :ﻣِﻔﻌﻞ ،ﻭﻫﻲ ﺍﳋﺸﺒﺔﹸ ﺍﻟﱵ ﻳﺤﺮﻙ ﺎ ﺍﻟﻨﺎﺭ .ﻭﻓﹶﺪﻛﻲ ﻣﻨﺴﻮﺏ ﺇﱃ ﻓﹶﺪﻙ .ﻭﻓﹶﺪﻙ :ﻣﻮﺿﻊ ﻣﻌﺮﻭﻑ
ﺑﻨﺎﺣﻴﺔ ﺍﳌﺪﻳﻨﺔ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﻗﹸﺪﺍﻣﺔ ﺑﻦ ﻋﻨﺰﺓ ،ﻛﺎﻥ ﻳﻘﺎﻝ ﻟﻪ ﺳﻴﺪ ﺍﻟﻘﹸﺮﺍﺀ ﺑﺎﻟﺒﺼﺮﺓ ،ﻭﻫﻮ ﺟﺪ ﺳﻮﺍﺭ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻗﹸﺪﺍﻣﺔ.
ﻭﻛﺎﻥ ﺳﻮﺍﺭ ﻣﻦ ﺃﻓﺎﺿﻞ ﺃﻫﻞ ﺍﻟﺒﺼﺮﺓ ،ﻭﻛﺎﻥ ﻭﱄ ﺍﻟﺼﻼﺓﹶ ﻭﺍﻟﻘﻀﺎﺓ ﻭﺍﳌﹶﻌﻮﻧﺔ ﻟﻠﻤﻨﺼﻮﺭ .ﻭﺳﻮﺍﺭٌِﻙ ﻓﹶﻌﺎﻝ ﻣﻦ
ﺳﺎﺭ ﻳﺴﻮﺭ ﺳﻮﺭﺍﹰ ،ﺇﺫﺍ ﻭﺛﹶﺐ.
ﻭﻣﻨﻬﻢ :ﺟﺎﺭﻳﺔ ﺑﻦ ﺍﳌﺸﻤﺖ .ﻛﺎﻥ ﻣﻦ ﻓﺮﺳﺎﻢ ﰲ ﺍﳉﺎﻫﻠﻴﺔ .ﻭﺟﺎﺭﻳﺔ ﻣﻌﺮﻭﻓﺔ .ﻭﻣﺸﻤﺖ ﻣﻔﻌﻞ ﻣﻦ ﻗﻮﳍﻢ:
ﺷﻤﺖ ﺍﻟﻌﺎﻃﺲ .ﻭﺭﺑﻤﺎ ﲰﻴﺖ ﻗﻮﺍﺋﻢ ﺍﻟﻔﺮﺱ ﺷﻮﺍﻣﺖ.
ﻭﻣﻦ ﻓﺮﺳﺎﻢ :ﻣﺠﺎﻫِﻞ ﺑﻦ ﺑﻠﹾﻌﺎﺀ ،ﻛﺎﻥ ﻋﻠﻰ ﺧﻴﻞِ ﺑﲏ ﲤﻴﻢ ﻳﻮﻡ ﺃﰊ ﻓﹸﺪﻳﻚ .ﻭﺑﻠﻌﺎﺀ ﻣﺸﺘﻖ ﻣﻦ ﺷﻴﺌﲔ :ﺇﻣﺎ ﻣﻦ
ﻗﻮﳍﻢ :ﺭﺟﻞﹲ ﺑﻠﹶﻊ ،ﺇﺫﺍ ﻛﺎﻥ ِﻤﺎﹰ ﺃﻛﻮﻻﹰ .ﻭﺳﻌﺪ ﺑﻠﹶﻊ :ﳒﻢ ﻣﻦ ﳒﻮﻡ ﺍﻟﺴﻤﺎﺀ .ﻭﺑﻨﻮ ﺑﻠﻊ :ﺑﻄﻦ ﻣﻦ ﻗﻀﺎﻋﺔ.
ﺭﺟﺎﻝ ﺑﲏ ﺯﻳﺪ ﻣﻨﺎﺓ ﺑﻦ ﲤﻴﻢ ﺳﻌﺪ ﺑﻦ ﺯﻳﺪ ﻣﻨﺎﺓ .ﻭﻣﻨﺎﺓ :ﺻﻨﻢ ﻣﻌﺮﻭﻑ.
ﺭﺟﺎﻝ ﺍﻣﺮﺉ ﺍﻟﻘﻴﺲ ﺑﻦ ﺯﻳﺪ ﻣﻨﺎﺓ :ﻭﺍﻣﺮﺅ ﺍﻟﻘﻴﺲ ﻛﺎﻥ ﻣﻨﺴﻮﺑﺎﹰ ﺇﱃ ﻗﻴﺲ ،ﻛﻤﺎ ﺗﻘﻮﻝ :ﺭﺟﻞﹸ ﺑﲏ ﻓﻼﻥٍ ،ﻭﻫﻮ
ﺭﺟﻞ ﺍﻟﻘﻴﺲ .ﻭﺃﺩﺧﻞ ﺍﻷﻟﻒ ﻭﺍﻟﻼﻡ ﰲ ﻗﻴﺲ .ﻭﻟﻴﺲ ﰲ ﺍﻣﺮﺉ ﺍﻟﻘﻴﺲ ﻧﺒﺎﻫﺔﹲ ﻭﻻ ﺭﺟﺎﻝ ﻣﻌﺮﻭﻓﻮﻥ ،ﻭﻛﺎﻥ
ﻣﻨﻬﻢ :ﻣﻄﹶﺮ ﺑﻦ ﺍﻟﺪﺭﺍﺝ ،ﻭﻛﺎﻥ ﺃﺑﺼﺮ ﺍﻟﻨﺎﺱ ﺑﺎﳋﻴﻞ ،ﻭﻛﺎﻥ ﰲ ﺻﺤﺎﺑﺔ ﺍﳌﻬﺪﻱ.
ﻭﻣﻨﻬﻢ :ﺻﺎﱀ ﺑﻦ ﺍﳌﹸﺴﺮﺡ ﺍﳋﺎﺭﺟﻲ ﺭﺃﺱ ﺍﻟﺼﻔﺮﻳﺔ ،ﻛﺎﻥ ﻋﻈﻴﻢ ﺍﻟﻘﺪﺭ ،ﻭﻛﺎﻥ ﺷﺒﻴﺐ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ،ﻓﻤﺎﺕ
ﺑﺎﳌﻮﺻﻞ ﻭﺃﻭﺻﻰ ﺇﱃ ﺷﺒِﻴﺐ ،ﻭﻗﱪﻩ ﻫﻨﺎﻙ ﻻ ﻳﺨﺮﺝ ﺃﺣﺪ ﻣﻦ ﺍﻟﺼﻔﹾﺮﻳﺔ ﺇﻻﱠ ﺣ ﻀﺮ ﻗﺒﺮﻩ ﻭﺣﻠﹶﻖ ﺭﺃﺳﻪ ﻋﻨﺪﻩ.
ﻭﺩﺭﺍﺝ :ﻓﹶﻌﺎﻝ ﻣﻦ ﻗﻮﳍﻢ :ﺩﺭﺝ ﺍﻟﺼﱯ ﺃﻭ ﺍﻟﻄﺎﺋﺮ ،ﺇﺫﺍ ﻣﺸﻰ ﻣﺸﻴﺎﹰ ﻣﺘﻘﺎﺭِﺑﺎﹰ .ﻭﺍﻷُﺩ ﺭﺟﺔ ﻭﺍﻟﺪﺭﺟﺔ ﻣﻦ ﻫﺬﺍ
ﺍﺷﺘﻘﺎﻗﻬﺎ .ﻭﺍﻟﺪﺭﺟﺔ :ﺧِﺮﻕ ﺗﻠﻒ ﻭﺗﺪﺧﻞ ﰲ ﺣﻴﺎﺀ ﺍﻟﻨﺎﻗﺔ ،ﰒ ﺗﺨﺮﺝ ﻭﺗﻤﺴﺢ ﻋﻠﻰ ﻭﻟﺪِ ﻏﲑِﻫﺎ ﺣﱴ ﺗﺮﺃﻣﻪ
ﻭﺗﺪﺭ ﻋﻠﻴﻪ .ﻭﻧﺎﻗﺔﹲ ﻣِﺪﺭﺍﺝ :ﺗﺰﻳﺪ ﻋﻠﻰ ﻋﺪﺩ ﺃﻳﺎﻣﻬﺎ ﰲ ﺍﻟﻨﺘﺎﺝ .ﻭﺍﳌﹶﺪﺍﺭﺝ :ﻃﺮﻕ ﰲ ﺛﻨﻴﺔٍ ﺃﻭ ﺃﻛﹶﻤﺔ ﻣﻌﺘﺮﺿﺔ .ﻗﺎﻝ
ﺍﻟﺸﺎﻋﺮ:
ﺘﻌﺭ ﺽ ﺍﻟﺠﻭﺯﺍﺀِ ﻟﻠ ﻨﱡﺠﻭﻡ ﺘﹶﻌﺭﻀِﻲ ﻤﺩﺍﺭِﺠﺎﹰ ﻭﺴﻭﻤِﻲ
ﻭﻣﻨﻬﻢ :ﻋﺪﻱ ﺑﻦ ﺯﻳﺪٍ ﺍﻟﻌﺒﺎﺩﻱ ،ﺷﺎﻋﺮ ﻗﺪﱘ ،ﻣﺎﺕ ﰲ ﺳﺠﻦ ﺍﻟﻨﻌﻤﺎﻥ ،ﻭﻟﻪ ﺣﺪﻳﺚ .ﻭﺍﻟﻌِﺒﺎﺩﻱ ﻣﻨﺴﻮﺏ ﺇﱃ
ﺩِﻳﻨﻪ ،ﻟﻨﻪ ﺗﻨﺼﺮ.
ﻭﺃﻣﺎ ﻣﺎﻟﻚ ﺑﻦ ﺯﻳﺪ ﻣﻨﺎﺓ ﻓﻔﻴﻪ ﺍﻟﺸﺮﻑ.
ﻭﻣﺎ ﻋﺮﻭﺓ ﻓﻜﺎﻥ ﺃﻭﻝﹶ ﻣﻦ ﺣﻜﱠﻢ ﺑﺼِﻔﱢﲔ .ﻭﺍﻟﻨﺴﻞ ﻟﻌﺮﻭﺓ .ﻭﺍﺷﺘﻘﺎﻕ ﻋﺮﻭﺓ ﻣﻦ ﻋﺮﻭﺓ ﺍﻟﺸﺠﺮ ،ﻭﻫﻲ ﺍﻷﺭﺽ
ﺍﻟﱵ ﻳﺪﻭﻡ ﺷﺠﺮﻫﺎ ﻓﻴﻌﺘﺼﻢ ﺑﻪ ﰲ ﺍﳉﺪﺏ .ﻭﻛﻞﱡ ﻣﺎ ﺍﻋﺘﺼﻤﺖ ﺑﻪ ﻓﻬﻮ ﻋﺮﻭﺓﹲ ﻟﻚ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﺸﹶﺠﺭ ﺍﻟﻌﺭﻯ ﻭﻋﺭﺍﻋِﺭ ﺍﻷﻗﻭﺍ ﻡِ ﺨﹶﻠﹶ ﻊ ﺍﻟﻤﻠﻭﻙ ﻭﺴﺎﺭ ﺘﺤﺕ ﻟﻭﺍﺌﻪ
ﻭﺍﺷﺘﻘﺎﻕ ﻳﺮﺑﻮﻉ ﻣﻦ ﺩﻭﻳﺒﺔٍ ،ﻭﻫﻮ ﻳﻔﻌﻮﻝﹲ ﺇﻣﺎ ﻣﻦ ﻗﻮﳍﻢ :ﺭﺑﻊ ﺑﺎﳌﻜﺎﻥ ،ﺇﺫﺍ ﺃﻗﺎﻡ ﺑﻪ ،ﻭ ﻣﻦ ﻗﻮﳍﻢ :ﺍﺭﺗﺒﻊ ﺍﳉﻤﻞﹸ،
ﻭﻫﻮ ﻋﺪﻭ ﺷﺒﻴﻪ ﺑﺎﻟﺘﻘﺮﻳﺐ .ﻭﺗﺮﻯ ﻫﺬﺍ ﰲ ﻧﺴﺐ ﺭﺑﻴﻌﺔ ﻣﺴﺘﻘﺼﻰ ﺇﻥ ﺷﺎﺀ ﺍﷲ.
ﻓﻤﻦ ﻗﺒﺎﺋﻠﻬﻢ ﺑﻨﻮ ﺭﻳﺎﺡ ،ﻭﺑﻨﻮ ﺳﻠﻴﻂٍ ،ﻭﺑﻨﻮ ﺻﺒﲑ ،ﻭﺑﻨﻮ ﺛﻌﻠﺒﺔ ،ﻭﺑﻨﻮ ﻛﹸﻠﹶﻴﺐ ﻭﺑﻨﻮ ﻋﺮﻳﻦ .ﻭﺍﺷﺘﻘﺎﻕ ﺭﻳﺎﺡ ﻣﻦ
ﲨﻊ ﺭﻳﺢ ،ﻭﺃﺻﻠﻪ ﻣﻦ ﺍﻟﻮﺍﻭ ،ﻭﻗﺪ ﻣﺮ.
ﻓﻤﻦ ﻗﺒﺎﺋﻞ ﺭِﻳﺎﺡ :ﺑﻨﻮ ﻫﺮﻣِﻲ ،ﻭﺑﻨﻮ ﻫﻤﺎﻡ ،ﻭﺍﳊﹸﻤﺮﺓ.
ﻓﻤﻦ ﺭﺟﺎﻝ ﺑﲏ ﻫﺮﻣﻲ :ﻋﺘﺎﺏ ﺑﻦ ﻫﺮﻣﻲ ،ﻛﺎﻥ ﺭِﺩﻓﺎﹰ ﳌﻠﻮﻙ ﺍﳊِﲑﺓ .ﻭﻫﺮﻣﻲ :ﻣﻨﺴﻮﺏ ﺇﱃ ﺍﳍﹶﺮﻡ ،ﻭﺍﻟﻮﺣﺪﺓ
ﻫﺮﻣﺔ ،ﻭﻫﻲ ﺿﺮﻭﺏ ﻣﻦ ﺍﳊﹶﻤﺾ.
ﻭﻣﻦ ﺭﺟﺎﻝ ﺑﲏ ﻫﺮﻣﻲ :ﺍﻷﺑﲑِﺩ ﺑﻦ ﺍﳌﻌﺬﹼﺭ ﺍﻟﺸﺎﻋﺮ ،ﻭﻛﺎﻥ ﲨﻴﻼﹰ ﻓﺼﻴﺤﺎﹰ .ﻭﺍﻷﺑﲑﺩ :ﺗﺼﻐﲑ ﺃﺑﺮﺩ ﻭﺍﻷﺑﺮﺩ ﻣﻦ
ﺍﻟﺜﱢﲑﺍﻥ :ﺍﻟﺬﻱ ﰲ ﻃﺮﻑ ﺫﹶﻧﺒﻪ ﺑﻴﺎﺽ .ﻭﻗﺪ ﲰﺖ ﺍﻟﻌﺮﺏ ﺃﺑﺮﺩ ،ﻭﺑﺮﻳﺪﹰﺍ .ﻭﺍﻟﺒﺮﺩ ﻣﻌﺮﻭﻑ .ﻭﺍﻟﱪﻳﺪ ﻋﺮﰊ ﻣﻌﺮﻭﻑ
ﻗﺪﱘ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﻋﺘﺎﺏ ﺑﻦ ﻭﺭﺭﻗﺎﺀ ،ﻛﺎﻥ ﻣﻦ ﺃﺟﻮﺩ ﺍﻟﻨﺎﺱ .ﻭﺭﻗﺎﺀ :ﻓﻌﻼﺀ ﻣﻦ ﺍﻟﻮﺭﻗﺔ ،ﻭﺍﻟﻮﺭﻗﺔ :ﻟﻮﻥﹲ ﺷﺒﻴﻪ ﺑﻠﻮﻥ
ﺍﻟﺮﻣﺎﺩ ،ﲨﻞﹲ ﺃﻭﺭﻕ ﺑﻴﻦ ﺍﻟﻮﺭﻗﺔ.
ﻭﻣﻦ ﺑﲏ ﺭﻳﺎﺡ :ﺑﻨﻮ ﺍﻟﻌﺠﻔﺎﺀ ،ﻣﻨﻬﻢ :ﺷﺒﺚﹸ ﺑﻦ ﺭِﺑﻌﻲ .ﻭﺍﻟﻌﺠﻔﺎﺀ :ﻓﻌﻼﺀ ﻣﻦ ﺍﻟﻌﺠﻒ .ﻭﻋﺠ ﻔﹾﺖ ﺍﻹﻧﺴﺎ ﻥﹶ ،ﺇﺫﺍ
ﺃﻃﻌﻤﺘﻪ ﻧِﺼﻒ ﻗﹸﻮﺗﻪ ﻭﱂ ﻳﺸﺒﻊ .ﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ:
ﻭﻻ ﺘﹸﻤﻴﺭﺍﺕﹲ ﻭﻻ ﺘﹶﻌﺠِﻴ ﻑﹸ ﻟﻡ ﻴﻐﹾﺫﹸﻫﺎ ﻤﺩ ﻭﻻ ﻨﹶﺼﻴ ﻑﹸ
ﻭﻳﻘﺎﻝ :ﻋﺠﻔﹾﺖ ﻧﻔﺴﻲ ﻋﻠﻰ ﻓﻼﻥ ،ﺇﺫﺍ ﺗﻌﻄﱠﻔﺖ ﻋﻠﻴﻪ .ﻭﻋﺠﻔﺖ ﻧﻔﺴﻲ ﻋﻠﻰ ﺍﳌﺮﻳﺾ ،ﺇﺫﺍ ﺭﻓﻘﺖ ﺑﻪ ﻭﺭﲪﺘﻪ.
ﻭﺷﺒﺚﹲ ﻭﺍﳉﻤﻊ ﺷِﺒﺜﺎﻥﹲ ،ﻭﻫﻲ ﺩﻭﻳﺒﺔ ﻛﺜﲑﺓ ﺍﻟﻘﻮﺍﺋﻢ ،ﺗﺴﻤﻰ ﺩﺧﺎﻝﹶ ﺍﻵﺫﺍﻥ .ﻭﻛﺎﻥ ﺷﺒﺚﹲ ﻣﺆﺫﱢﻧﺎﹰ ﻟﺴﺠﺎﺡِ ﺍﳌﺘﻨﺒﻴﺔ
ﻛﺎﻧﺖ ﰲ ﺃﻳﺎﻡ ﻣﺴﻴﻠﻤﺔ ،ﰒ ﻋﻈﹸﻢ ﻗﺪﺭﻩ ﺑﺎﻟﻜﻮﻓﺔ.
ﻭﻣﻨﻬﻢ ﺳﻠﹶﻤﺔ ﺑﻦ ﺫﹸﺅﻳﺐ ،ﺃﺣﺪ ﺑﻦ ﺍﻟﻌﺠﻤﺎﺀ .ﻭﺍﻟﻌﺠﻤﺎﺀ ﺃﻣﻬﻢ ،ﻭﻗﺎﻝ ﻗﻮﻡ :ﺑﻞ ﻫﻲ ﺍﻟﻌﺠﻔﺎﺀ ﺍﻟﱵ ﻣﺮ ﺫﻛﺮﻫﺎ.
ﻭﻛﺎﻥ ﻣﻦ ﺭﺟﺎﳍﻢ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﺃﺧﺮﺝ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺯﻳﺎﺩ ﻣﻦ ﺍﻟﺪﺍﺭ ﺣﺘﻰ ﺍﺳﺘﺠﺎﺭ ﺑﺎﻷﺯﺩ ﺃﻳﺎﻡ ﺍﻟﻔﺘﻨﺔ.
ﻭﻣﻦ ﺑﲏ ﺭﻳﺎﺡ :ﺍﻟﻘِﺮﺿﺎﺏ ﺑﲔ ﺛﹶﻮﺑﺎﻥ ،ﺻﺎﺣﺐ ﺍﳌﺎﺀ ﺍﻟﺬﻱ ﻳﻘﺎﻝ ﻟﻪ ﰲ ﻃﺮﻳﻖ ﻣﻜﺔ :ﺍﻟﻘِﺮﺿﺎﰊ .ﻭﺍﻟﻘِﺮﺿﺎﺏ:
ﻭﺃﻣﺎ ﻋﺮِﻳﻦ ﺑﻦ ﺛﻌﻠﺒﺔ ﻓﺎﺷﺘﻘﺎﻗﻪ ﻣﻦ ﻗﻮﳍﻢ :ﻋﺮﻧﺖ ﺍﻟﺒﻌﲑ ﺃﻋﺮِﻧﻪ ﻋﺮﻧﺎﹰ ﻓﻬﻮ ﻣﻌﺮﻭﻥ ،ﻭﺍﳋﺸﺒﺔﹸ ﺍﻟﱵ ﺗﻌﻠﱠﻖ ﰲ ﺃﻧﻔﻪ
ﺗﺴﻤﻰ ﺍﻟﻌِﺮﺍﻥ .ﻭﺍﻟﻌﺮِﻳﻦ ﺃﻳﻀﺎﹰ :ﺷﺠﺮ ﻣﻠﺘﻒ ،ﻭﺭﲟﺎ ﺳﻜﹶﻦ ﻓﻴﻪ ﺍﻟﺴﺒﻊ ﻭﻏﲑﻩ .ﻭﻋﺮﻳﻨﺔ :ﺑﻄﻦ ﻣﻦ ﺑﺠِﻴﻠِﺔ ،ﻭﻋﺮﻧﺔ:
ﻣﻮﺿﻊ ﲟﻜﹼﺔ .ﻭﻋِﺮﻧﺎﻥﹸ :ﺑﻄﻦ ﻣﻦ ﺍﻷﺭﺽ ﻳﻨﺒِﺖ ﺍﻟﻌﺸﺐ ،ﻭﻫﻮ ﻓِﻌﻼﻥ.
ﻭﺷﺒﻴﻞﹲ ﺗﺼﻐﲑ :ﺷِﺒﻞ .ﺃﺷﺒﻠﺖ ﺍﻟﻠﺒﺆﺓ ،ﺇﺫﺍ ﻛﺎﻥ ﳍﺎ ﺃﺷﺒﺎﻝ .ﻭﺃﺷﺒﻠﺖ ﺍﳌﺮﺃﺓﹸ ،ﺇﺫﺍ ﻋﻄﹶﻔﺖ ﻋﻠﻰ ﻭﻟﺪﻫﺎ ﺃﻳﻀﺎﹰ.
ﻭﻣﻨﻬﻢ :ﻣﻠﹶﻴﺺ ﺑﻦ ﻣﻘﻠﱠﺪ .ﻭﺍﺷﺘﻘﺎﻕ ﻣﻠﹶﻴﺺ ﻣﻦ ﻗﻮﳍﻢ :ﺍﳕﻠﺺ ﻭﲤﻠﱠﺺ ،ﺇﺫﺍ ﺍﻧﻔﻠﺖ ﻭﺃﻣﻠﺼﺖِ ﺍﻟﻔﺮﺱ ،ﺇﺫﺍ
ﺃﺳﻘﹶﻄﺖ ،ﻭﻭﻟﺪﻫﺎ ﻣﻠِﻴﺺ ،ﻭﺍﳌﺼﺪﺭ ﺍﻹﻣﻼﺹ .ﻭﻣﻘﹶﻠﱠﺪ ﺍﻹﻧﺴﺎﻥ :ﻣﻮﺿﻊ ﺍﳊِﻤﺎﻟﺔ ﻋﻠﻰ ﻋﺎﺗﻘﻪ .ﻭﺍﻟﻘِﻠﹾﺪ :ﺍﳊﹶﻆﱡ
ﻣﻦ ﺍﳌﺎﺀ ﻫﺬﺍ ﻗِﻠﹾﺪ ﺑﲏ ﻓﻼﻥٍ ﻣﻦ ﺍﳌﺎﺀ ،ﺃﻱ ﺣﻈﱡﻬﻢ .ﻭﺍﻟﻘِﻠﹾﺪﺓ ﻭﺍﻟﻘِﺸﺪﺓ :ﺧﻼﺻﺔ ﺍﻟﺘﻤﺮ ﻭﺍﻟﺴﻤﻦ ﻭﻣﺎ ﺃﺷﺒﻬﻪ ،ﺇﺫﺍ
ﻃﺮﺡ ﻓﻴﻪ ﻭﺧﻠِﻂ ﺑﺎﻟﺰﺑﺪﺓ ،ﻭﺑﻨﻮ ﺍﻟﻌﻢ ﺗﻘﻮﻝ :ﺇﻧﻬﺎ ﻣﻦ ﻭﻟﺪ ﻣﺮ ﺑﻦ ﻣﺎﻟﻚ ،ﻭﻳﻘﺎﻝ ﻟﻪ ﺍﻟﻌﻮﻑ ،ﻟﻘﺐ.
ﻭﺃ ﻣﺎ ﻣﺎﻟﻚ ﺑﻦ ﺣﻨﻈﻠﺔ ﻓﻮﻟﺪ ﺩﺍﺭﺍﹰ ،ﻭﺭﺑﻴﻌﺔ ،ﻭﺭِﺯﺍﻣﺎﹰ ،ﻭﻳﺮﺑﻮﻋﺎﹰ ،ﻭﺻﺪﻳﺎﹰ ،ﻭﺃﺑﺎ ﺳﻮﺩٍ ،ﻭﻋﻮﻓﺎﹰ ،ﻭﺟﺸﻴﺸﺎ .ﻓﺄﻡ
ﺻﺪﻯ ﻭﺃﰊ ﺳﻮﺩ ﻭﺟﺸﻴﺶ :ﻃﹸﻬﻴﺔ ﺑﻨﺖ ﻋﺒﺸﻤﻰ ،ﻳﻘﺎﻝ ﳍﻢ ﺑﻨﻮ ﻃﹸﻬﻴﺔ.
ﻭ ﹸﻃﻬﻴﺔ ﺗﺼﻐﲑ ﻃﹶﻬﺎﺓ .ﻭﺍﻟﻄﱠﻬﺎﺀ ﻭﺍﻟﻄﱠﺨﺎﺀ :ﺍﻟﺴﺤﺎﺏ ﺍﻟﺮﻗﻴﻖ .ﺍﻟﻄﺎﻫﻲ :ﺍﻟﻄﺒﺎﺥ ﺃﻭ ﺍﳋﺒﺎﺯ ،ﻭﺍﳉﻤﻊ ﻃﹸﻬﺎﺓ ﻗﺎﻝ
ﺍﻟﺸﺎﻋﺮ:
ﻨﹶﺸِﻴ ﻝَ ﻗﹶﺩﻴﺭٍ ﺃﻭ ﺸﻭﺍﺀٍ ﻤﻌﺠ ﻝِ ﻓﻅﹶﻝﱠ ﻁﹸﻬﺎﺓﹸ ﺍﻟﻠﱠﺤﻡ ﻤِﻥ ﺒﻴﻥِ ﻤﻨﻀﺞٍ
ﻭﻋﺒﺸﻤﺲ ،ﻳﻘﺎﻝ :ﻣﺮﺭﺕ ﺑﻌﺒﺸﻤﺲ ،ﻭﺭﺃﻳﺖ ﻋﺒﺸﻤﺲ ،ﻭﻫﺬﺍ ﻋﺒﺸﻤﺲ .ﻭﻋﺒﺸﻤﺲ :ﺍﻟﺬﻱ ﻳﺴﻤﻰ ﻟﻌﺎﺏ
ﺍﻟﺸﻤﺲ ،ﻭﻫﻮ ﻣﺎ ﺗﺮﻯ ﻣﻨﻬﺎ ﻣﺴﺘﻄﻴﻼﹰ ﰲ ﺍﻟﺼﻴﻒ ﻭﺍﳊﺮ.
ﻭﺻﺪﻱ :ﺗﺼﻐﲑ ﺻﺪﻯ .ﻭﺍﺷﺘﻘﺎﻕ ﺍﻟﺼﺪﻯ ﻣﻦ ﺃﺷﻴﺎﺀ :ﺇﻣﺎ ﻣﻦ ﺍﻟﺼﺪﻯ ﺍﻟﺬﻱ ﻳﺴﻤﻌﻪ ﺍﻹﻧﺴﺎﻥﹸ ﺇﺫﺍ ﺻﻮﺕ ﰲ
ﺟﺒﻞٍ ﺃﻭ ﻭﺍﺩ .ﻭﺍﻟﺼﺪﻯ :ﻃﺎﺋﺮ ﻣﻌﺮﻭﻑ .ﻭﺗﺰﻋﻢ ﺍﻟﻌﺮﺏ ﺃﻧﻪ ﺇﺫﺍ ﻗﹸﺘِﻞﹶ ﺭﺟﻞﹲ ﺧﺮﺝ ﻣﻦ ﻫﺎﻣﺘﻪ ﻃﺎﺋﺮ ﻳﺴﻤﻰ
ﺍﻟﺼﺪﻯ ﻓﻴﻨﺎﺩِﻱ ﺍﻟﻠﱠﻴﻞﹶ ﻛﻠﱠﻪ :ﺍﺳﻘﹸﻮﱐ! ﺍﺳﻘﹸﻮﱐ! ﺣﱴ ﻳﻘﺘﻞ ﻗﺎﺗ ﻠﹸﻪ .ﻭﻫﺬﺍ ﺑﺎﻃﻞ ،ﻭﻳﺴﻤﻮﻧﻪ ﺃﻳﻀﺎﹰ ﻫﺎﻣﺔﹾ .ﻭﺍﻟﺼﺪﺃ
ﻣﻦ ﺻﺪﺃ ﺍﳊﺪﻳﺪ ﻣﻬﻤﻮﺯ ﻣﻘﺼﻮﺭ .ﻭﻓﺮﺱ ﺃﺻﺪﺃ ،ﺇﺫﺍ ﻛﺎﻥﹶ ﺑﻠﻮﻥ ﺻﺪﺍﺀ ﺍﳊﺪﻳﺪ .ﻭﺍﻷﻧﺜﻰ ﺻﺪﺁﺀ.
ﻭﻣﻦ ﻗﺒﺎﺋﻠﻬﻢ :ﺍﻟﻌﺠﻴﻒ ﺑﻦ ﺭﺑﻴﻌﺔ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﺣﻨﻈﻠﺔ.
ﻭﰲ ﺑﲏ ﻣﺎﻟﻚ ﺑﻦ ﺣﻨﻈﻠﺔ :ﺑﻨﻮ ﺳﻌﺪ ،ﻳﻘﺎﻝ ﳍﻢ ﺍﻟﺴﻌﺎﺩِﻣﺔ .ﻭﺳﻌﺪﻡ ﺃﺣﺴﺐ ﺃﻥﱠ ﺍﳌﻴﻢ ﻓﻴﻪ ﺯﺍﺋﺪﺓ ،ﻛﻤﺎ ﺯﺍﺩﻭﻫﺎ
ﰲ ﺯﺭﻗﹸﻢ ﻭﺳﺘﻬﻢ ،ﻭﺃﺷﺒﺎﻩِ ﺫﻟﻚ.
ﻭﺃﻣﺎ ﺩﺍﺭﻡ ﺑﻦ ﻣﺎﻟﻚ ﻓﺎﺷﺘﻘﺎﻗﻪ ﻣﻦ ﺃﺷﻴﺎﺀ :ﻣﻦ ﻗﻮﳍﻢ :ﺍﻣﺮﺃﺓﹲ ﺩﺭﻣﺎﺀ ُﻭﺭﺟﻞ ﺃﺩﺭﻡ ،ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻟﻌﻈﺎﻣﻪ ﺣﺠﻢ.
ﻭﺍﻟﺪﺭﻣﺎﻥ ﺃﻳﻀﺎﹰ :ﺿﺮﺏ ﻣﻦ ﺍﳌﹶﺸﻲ ﻓﻴﻪ ﺗﻘﺎﺭﺏ ﺧﻄﹾﻮ ،ﻭﻫﻲ ﻣِﺸﻴﺔ ﺍﳌﺮﺃﺓِ ﺍﻟﻘﺼﲑﺓ ﺍﳌﺨﺘﺎﻟﺔ .ﻭﺩﺭﻣﺖ ﺍﻷﺭﻧﺐ
ﺩﺭﻣﺎﻧﺎﹰ :ﻣﺸﺖ ﻣﺸﻴﺎﹰ ﺳﺮﻳﻌﺎﹸ ﰲ ﻗِ ﺼﺮ ﺧﻄﻮ .ﻭﺗﻴﻢ ﺍﻷﺩﺭﻡ ﻣﻨﻪ ﺃﻳﻀﺎﹰ.
ﻭﻣﻦ ﺑﻄﻮﻥ ﺑﲏ ﺩﺍﺭﻡ :ﻋﺒﺪ ﺍﷲ ،ﻭﳎﺎﺷﻊ ،ﻭﺸﻞ ،ﻭﺟﺮﻳﺮ ،ﻭﺃﺑﺎﻥ ،ﻭﻣﻨﺎﻑ ،ﻭﺳﺪﻭﺱ ،ﻭﺧﻴﱪﻯ.
ﻓﻮﻟﺪ ﳏﻤﺪ ﻋِﻘﺎﻻﹰ ،ﻭﺍﺷﺘﻘﺎﻗﻪ ﻣﻦ ﻋِﻘﺎﻝ ﺍﻟﺒﻌﲑ .ﻭﻛﻞﱡ ﺷﻲﺀٍ ﺣﺒﺴﺘﻪ ﻓﻘﺪ ﻋﻘﹶﻠﺘﻪ ،ﻭﻟﺬﺍﻙ ﲰﻲ ﺍﻟﻌﻘﹾﻞ ﻷﻧﻪ ﳝﻨﻊ
ﻋﻦ ﺍﳉﻬﻞ .ﻭﻛﺬﻟﻚ ﻳﻘﺎﻝ :ﻋﻘﹶﻞﹶ ﺍﻟﺪﻭﺍﺀُ ﺑﻄﻨﻪ .ﻭﺍﻟﺪﻭﺍﺀ ﻋﻘﹸﻮﻝ .ﻭﻋﻘﹶﻞ ﺍﻟﻮﻋِﻞ ،ﺇﺫﺍ ﺻﺎﺭ ﰲ ﺃﻋﻠﻰ ﺍﳉﺒﻞ،
ﻓﺎﻟﻮﻋﻞ ﻋﺎﻗﻞ .ﻭﺑﻨﺠﺪٍ ﺟﺒﻞﹲ ﻳﺴﻤﻰ ﻋﺎﻗﻼﹰ .ﻭﻟﻔﺎﻥ ﻋﻘﹾﻠﺔﹲ ﻳﺼﺮﻉ ﺎ ،ﺃﻱ ﻳﻌﺘﻘﻞ ﺎ .ﻭﺍﻋﺘﻘﹶﻞ ﺍﻟﺮﺟﻞﹸ ﺷﺎﺗﻪ ،ﺇﺫﺍ
ﺃﺧﺬ ﺭِﺟﻠﹶﻬﺎ ﺑﲔ ﻓﺨِﺬِﻩ ﻭﺳﺎﻗﻪ ﻟﻴﺤﻠﹸﺒﻬﺎ .ﻳﻘﺎﻝ ﺻﺎﺭﻉ ﻓﻼﻥﹲ ﻓﻼﻧﺎﹰ ﻓﺎﻋﺘﻘﹶﻠﹶﻪ ﺍﻟﺸﻐﺰﺑﻴﺔ .ﻭﺍﻟﻌﻘﱠﺎﻝ :ﺩﺍﺀٌ ﻳﺼِﻴﺐ
ﺍﳋﻴﻞﹶ .ﻭﺫﻭ ﺍﻟﻌﻘﱠﺎﻝ :ﻓﺮﺱ ﻣﻦ ﺧﻴﻞ ﺍﻟﻌﺮﺏ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻣﺸﻬﻮﺭ .ﻣﻌﻘﹸﻠﺔﹸ :ﺧﱪﺍﺀُ ﺑﺎﻟﺪﻫﻨﺎﺀ ﺗﺤﺒِﺲ ﺍﳌﺎﺀ،
ﻓﺴﻤﻴﺖ ﻣﻌﻘﹸﻠﺔﹶ ﻟﺬﻟﻚ .ﻭﺍﻟﻌﻘﹶﻞ ﻋﻴﺐ ،ﻭﻫﻮ ﺗﺒﺎﻋﺪ ﻣﺎ ﺑﲔ ﺍﻟﺮﻛﺒﺘﲔ ﺷﺒﻴﻪ ﺑﺎﻟﻔﹶﺤﺞ ،ﺭﺟﻞﹲ ﺃﻋﻘﻞ ﻭﺍﻣﺮﺃﺓ ﻋﻘﹾﻼﺀ.
ﻭﺑﻨﻮ ﻋﻘﹶﻴﻞ :ﻗﺒﻴﻠﺔﹲ ﻣﻦ ﺍﻟﻌﺮﺏ .ﻭﻗﺪ ﲰﺖ ﺍﻟﻌﺮﺏ ﻋﻘِﻴﻼﹰ .ﻭﻛﺄﻥﱠ ﻋﻘﻴﻼﹰ ﻓﻌﻴﻞ ﻗﹸﻠِﺐ ﻋﻦ ﻣﻌﻘﻮﻝ ،ﻣﺜﻞ ﻗﺘﻴﻞ
ﻭﻣﻘﺘﻮﻝ .ﻓﺈﺫﺍ ﻗﺎﻟﻮﺍ :ﻓﻼﻧﺔﹸ ﻋﻘﻴﻠﺔﹸ ﺑﲏ ﻓﻼﻥٍ ﻓﻠﻴﺲ ﻣﻦ ﺫﺍﻙ ،ﻭﻫﻲ ﻛﺮﳝﺘﻬﻢ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﺍﻷﻗﺮﻉ ﺑﻦ ﺣﺎﺑﺲ ،ﻭﻓﹶﺪ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﺳﻢ ﺍﻷﻗﺮﻉ ﻓِﺮﺍﺱ .ﻭﻛﺎﻥ ﺍﻷﻗﺮﻉ
ﻣﻦ ﻓﹸﺮﺳﺎﻥ ﺑﲏ ﲤﻴﻢ .ﻭﻟﻘﱢﺐ ﺍﻷﻗﺮﻉ ﻟﻘﹶﺮﻉٍ ﻛﺎﻥ ﰲ ﺭﺃﺳﻪ .ﻭﺍﻟﻘﹶﺮﻉ :ﺍﳓﺴﺎﺭ ﺍﻟﺸﻌﺮ .ﻭﺍﻟﻘﺮﻋﺎﺀ :ﺃﺭﺽ ﻣﻌﺮﻭﻓﺔﹲ
ﺑﻨﺠﺪ .ﻭﻛﻞﱡ ﺃﺭﺽٍ ﻻ ﻧﺒﺖ ﻓﻴﻬﺎ ﻓﻬﻲ ﻗﺮﻋﺎﺀ .ﻭﺑﻨﻮ ﻗﹸﺮﻳﻊ :ﺑﻄﻦ ﻣﻦ ﺑﲏ ﺳﻌﺪ ،ﻭﻫﻢ ﺍﻷﻗﺎﺭﻉ ﺍﻟﺬﻳﻦ ﻫﺠﺎﻫﻢ
ﺍﻟﻨﺎﺑﻐﺔ .ﻭﺍﳌِﻘﹾﺮﻋﺔ ﻣﻌﺮﻭﻓﺔ .ﻳﻘﺎﻝ :ﻗﹶﺮﻋﻪ ﺑﺎﻟﻌﺼﺎ .ﻭﺗﻘﺎﺭﻉ ﺍﻟﻘﻮﻡ ،ﺇﺫﺍ ﺗﺴﺎﻫﻤﻮﺍ .ﻭﻗﺮﻳﻊ ﺍﻟﺸﻮﻝِ :ﻓﺤﻠﹸﻬﺎ ،ﻭﻫﻮ
ﻣﺄﺧﻮﺫﹲ ﻣﻦ ﻗﹶﺮﻉ ﺍﻟﺒﻌﲑ ﺍﻟﻨﺎﻗﺔ .ﻭﻳﻘﺎﻝ :ﻗﺮﻉ ﻓﻼﻥﹲ ﻓﻼﻧﺎﹰ ﺑﻜﺬﺍ ﻭﻛﺬﺍ ،ﺇﺫﺍ ﻭﺑﺨﻪ ﺑﻪ .ﻭﺍﺷﺘﻘﺎﻕ ﻓِﺮﺍﺱ ﻣﻦ
ﺍﻟﻔﹶﺮﺱ ،ﻭﻫﻮ ﺩﻕ ﺍﻟﻌﻨﻖ .ﻭﻛﺎﻥ ﺍﻷﻗﺮﻉ ﺷﺮﻳﻔﺎﹰ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺍﻹﺳﻼﻡ ،ﺗﻨﺎﻓﺮ ﺇﻟﻴﻪ ﺟﺮﻳﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺒﺠﻠﻲ،
ﻭﻓﹶﺮﺍﻓِﺼﺔ ﺑﻦ ﺍﻷﺣﻮﺹ ﺍﻟﻜﻠﱯ .ﻭﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻋﻄﺎﻩ ﻣﻊ ﺍﳌﺆﻟﱠﻔﺔ ﻗﻠﻮﻢ ،ﻭﺍﺳﺘﻌﻤﻠﻪ ﻋﺒﺪ ﺍﷲ
ﻭﻣﻦ ﺭﺟﺎﻝ ﺑﲏ ﺭﺑﻴﻊ :ﺧﻠﹶﻴﻒ ﺑﻦ ﻋ ﻘﹾﺒﺔ ،ﻭﻛﺎﻥ ﻣﻦ ﺃﻇﺮﻑِ ﺃﻫﻞ ﺍﻟﺒﺼﺮﺓ ،ﻭﺇﻟﻴﻪ ﺗﻨﺴﺐ ﺍﻟﻔﺎﻟﹸﻮﺫﻗﺔﹸ ﺍﳋﹸﻠﹶﻴﻔﻴﺔ.
ﻭﻣﻦ ﺷﻌﺮﺍﺋﻬﻢ :ﻣﺮﺓ ﺑﻦ ﻣِﺤﻜﺎﻥ .ﻭﻣِﺤﻜﺎﻥﹸ :ﻓِﻌﻼﻥﹸ ﻣﻦ ﺍﳌﹶﺤﻚ.
ﻭﻣﻨﻬﻢ :ﺣﻨﻈﻠﺔ ﺑﻦ ﻋﺮﺍﺩﺓ ،ﻭﻛﺎﻥ ﺷﺎﻋﺮﺍﹰ .ﻭﺍﻟﻌﺮﺍﺩ :ﺿﺮﺏ ﻣﻦ ﺍﻟﺸﺠﺮ .ﻭﺍﻟﺘﻌﺮﻳﺪ :ﺍﻟﻌﺪﻭ ﻣﻦ ﻓﺰﻉٍ ﻭﳓﻮﻩِ.
ﻭﻣﻨﻬﻢ :ﻋﺴﻌﺲ ﺑﻦ ﺳﻼﻣﺔ .ﻭﻛﺎﻥ ﻣﺬﻛﻮﺭﺍﹰ ﺑﺎﻟﺒﺼﺮﺓ ﰲ ﺃﻭﻝ ﺍﻹﺳﻼﻡ .ﻭﻋﺴﻌﺲ ﻣﻦ ﻗﻮﳍﻢ :ﻋﺴﻌﺲ ﺍﻟﻠﻴﻞﹸ،
ﺇﺫﺍ ﺭﻗﱠﺖ ﻇﹸﻠﻤﺘﻪ .ﻭﻛﺬﻟﻚ ﻓﹸﺴﺮ ﰲ ﺍﻟﺘﱰﻳﻞ .ﻭﺍﷲ ﺃﻋﻠﻢ.
ﻭﻣﻦ ﻗﺒﺎﺋﻞ ﺑﲏ ﺳﻌﺪ :ﺑﻨﻮ ﻣِﻨﻘﺮ ﺑﻦ ﻋﺒﻴﺪ .ﻭﻣِﻨﻘﺮ ﺍﺷﺘﻘﺎﻗﻪ ﻣﻦ ﺷﻴﺌﲔ :ﺇﻣﺎ ﻣﻦ ﻧﻘﺮﻙ ﺍﻟﺸﻲﺀَ ،ﺃﻭ ﻣﻦ ﻣِﻨﻘﺮ،
ﻭﻫﻲ ﺭﻛِﻲ ﻛﺜﲑﺓﹸ ﺍﳌﺎﺀ .ﻗﺎﻟﻮﺍ :ﺭﻛﻲ ﻣِﻨﻘﹶﺮ ،ﺇﺫﺍ ﻛﺎﻧﺖ ﻛﺜﲑﺓﹶ ﺍﳌﺎﺀ .ﻭﺍﳌﻨﻘﺎﺭ :ﻣﻨﻘﺎﺭ ﺍﻟﻄﺎﺋﺮ ،ﻣﻌﺮﻭﻑ .ﻭﻧﻘِﲑ
ﺍﻟﻨﻮﺓﹸ :ﻧﻜﺘﺔﹲ ﰲ ﻇﻬﺮ ﺍﻟﻨﻮﺍﺓ ﺍﻟﱵ ﺗﻨﺒﺖ ﻣﻨﻬﺎ ﺍﳋﹸﻮﺻﺔ .ﻭﻧﻘﱠﺮﺕ ﻋﻦ ﺍﻷﻣﺮ ،ﺇﺫﺍ ﻛﺸﻔﺖ ﻋﻨﻪ .ﻭﺍﻟﻨﺎﻗﻮﺭ ﰲ ﺍﻟﺘﱰﻳﻞ
ﺃﺣﺴِﺒﻪ ﻣﻦ ﻫﺬﺍ ،ﺇﻥ ﺷﺎﺀ ﺍﷲ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﺧﻠﻴﻔﺔ ﺑﻦ ﻋﺒﺪ ﻗﻴﺲ ﺑﻦ ﺑﻮ .ﻭﺑﻮ ﺍﺷﺘﻘﺎﻗﻪ ﻣﻦ ﺍﻟﺒﻮ ﺍﻟﺬﻱ ﻳﺘﺨﺬ ﻟﻠﻨﺎﻗﺔ ،ﻭﻫﻮ ﺃﹶﻥ ﻳﺴﻠﺦ ﺍﻟﻔﺼﻴﻞ
ﻭﻳﺆﺧﺬ ﺟﻠﺪﻩ ﻭﻳﺤﺸﻰ ﺗِﺒﻨﺎﹰ ﻭﻳﺘﺮ ﻙ ﺑﲔ ﻳﺪﻱ ﺃﻣﻪ ﻟﺘﺮﺃﻣﻪ ﻓﺘﺪِﺭ ﻋﻠﻴﻪ .ﻭﻛﺎﻥ ﺧﻠﻴﻔﺔﹸ ﺃﺣﺪ ﺭﺟﺎﻝِ ﺑﲏ ﲤﻴﻢٍ ﰲ
ﺍﻹﺳﻼﻡ ،ﺷﻬﺪ ﺍﻟﻘﺎﺩﺳﻴﺔ .ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻘﻮﻝ:
ﻭﻣﻨﻬﻢ :ﺍﻟﻠﱠﻌِﲔ ﺍﻟﺸﺎﻋﺮ ،ﻭﺍﲰﻪ ﻣﻨﺎﺯِﻝ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﻫﺠﺎ ﺍﻟﻔﺮﺯﺩﻕ ﻭﺟﺮﻳﺮﺍﹰ ﲨﻴﻌﺎﹰ.
ﻭﻣﻨﻬﻢ :ﺳﻤﻲ ﺑﻦ ﺧﺎﻟﺪ ،ﻭﻫﻮ ﺃﺑﻮ ﺍﻷﻫﺘﻢ ،ﻭﺍﺳﻢ ﺍﻷﻫﺘﻢ ﺳِﻨﺎﻥ ﻭﲰﻲ ﺍﻷﻫﺘﻢ ﻷﻥﱠ ﻗﻴﺲ ﺑﻦ ﻋﺎﺻﻢٍ ﺿﺮﺑﻪ
ﺑﻘﻮﺱٍ ﻋﻠﻰ ﻓﻴﻪ ﻓﹶﻬﺘﻢ ﺃﺳﻨﺎﻧﻪ ،ﺃﻱ ﻛﹶﺴﺮﻫﺎ .ﻭﰲ ﺑﲏ ﺍﻷﻫﺘﻢ ﺭﺟﺎﻝﹲ ﻣﻌﺮﻭﻓﻮﻥ ﺧﻄﺒﺎﺀُ ﻳﻄﻮﻝﹸ ﺍﻟﻜﺘﺎﺏ ﺑﺄﲰﺎﺋﻬﻢ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﻗﻴﺲ ﺑﻦ ﻋﺎﺻﻢ ،ﺟﺎﺀ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ" :ﻫﺬﺍ ﺳﻴﺪ ﺃﻫﻞِ ﺍﻟﻮﺑﺮ" .ﻭﻫﻮ
ﻣﻦ ﺣﻠﻤﺎﺀ ﺑﲏ ﲤﻴﻢ ،ﻭﺣﺮﻡ ﺍﳋﻤﺮ ﻋﻠﻰ ﻧﻔﺴﻪ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ،ﻭﻟﻪ ﺣﺪﻳﺚ.
ﻭﻣﻦ ﺑﲏ ﻣِﻨﻘﺮ :ﺑﻄﻦ ﻳﻘﺎﻝ ﳍﻢ ﺑﻨﻮ ﻫﺮﺍﺳﺔ ،ﻣﻦ ﻭﻟﺪِ ﻓﹶﺪﻛﻰ ﺑﻦ ﺃﻋﺒﺪ .ﻭﺍﳍﹶﺮﺍﺱ :ﺿﺮﺏ ﻣﻦ ﺍﻟﺸﺠﺮ ﻟﻪ ﺷﻮﻙ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﻫِﺪﻡ .ﻭﺍﳍِﺪﻡ :ﺍﻟﻜِﺴﺎﺀ ﺍﳋﹶﻠﹶﻖ ،ﻭﺍﳉﻤﻊ ﺃﻫﺪﺍﻡ ،ﻭﺍﳍﹶﺪﻡ :ﻣﺼﺪﺭ ﻫﺪﻣﺖ ﺍﻟﺸﻲﺀَ ﺃﻫﺪِﻣﻪ ﻫﺪﻣﺎﹰ،
ﻭﺍﳍﹶﺪﻡ :ﻣﺎ ﻭﻗﹶﻊ ﻣﻦ ﺍﳍﹶﺪﻡ.
ﻭﻣﻨﻬﻢ :ﺟﻌﻔﺮ ﺑﻦ ﺟﺮﻓﺎﺱ ،ﻭﻗﺪ ﻣﺮ ﺟﻌﻔﺮ .ﻭﺟﺮﻓﺎﺱ :ﺍﺳﻢ ﻣﻦ ﺃﲰﺎﺀ ﺍﻷﺳﺪ .ﻛﺎﻥ ﻣﻦ ﻋﺒﺎﺩ ﺃﻫﻞِ ﺍﻟﺒﺼﺮﺓ
ﺍﳌﻌﺪﻭﺩﻳﻦ ،ﺫﻛﺮﻩ ﺍﳊﺴﻦ ﻓﻘﺎﻝ :ﺇﻧﻲ ﻻ ﺃﺭﻯ ﻣﺜﻞ ﺍﳉﹶﻌﻔﺮﻳﻦ! ﻳﻌﲏ ﺟﻌﻔﺮﺍﹰ ﻫﺬﺍ ،ﻭﺟﻌﻔﹶﺮ ﺑﻦ ﺯﻳﺪٍ ﺍﻟﻌﺒﺪﻱ.
ﻭﻣﻦ ﻗﺒﺎﺋﻞ ﺑﲏ ﺳﻌﺪ :ﺟﺸﻢ ،ﻭﻋﺒﺸﻤﺲ .ﻭﺍﺷﺘﻘﺎﻕ ﺟﺸﻢ ﻣﻦ ﻗﻮﳍﻢ :ﺟﺸﻤﺖ ﺇﻟﻴﻚ ﻫﺬﺍ ﺍﻷﻣﺮ ،ﺃﻱ ﲢﻤﻠﺖ
ﺛِﻘﹶﻠﻪ .ﻭﺟﺸﻢ ﺍﻟﺒﻌﲑِ :ﺻﺪﺭﻩ ﻭﻛﹶﻠﹾﻜﹶﻠﹸﻪ .ُﻳﻘﺎﻝ :ﺃﻟﻘﻰ ﻋﻠﻴﻪ ﺟﺸ ﻤﻪ .ﻭﻫﻮ ﻣﻦ ﻗﻮﳍﻢ :ﲡﺸﻤﺖ ﻛﺬﺍ ﻭﻛﺬﺍ ،ﺃﻱ
ﲪﻠﺖ ﺛﻘﻠﻪ ﻋﻠﻲ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﺣﺮﺍﻡ ﺑﻦ ﻛﹶ ﻌﺐ ،ﻭﻫﻢ ﻗﻠﻴﻞ ،ﻭﻗﺪ ﻣﺮ ﺫﻛﺮﻩ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﻣﺨﺎﺷِﻦٍ ،ﻭﻫﻮ ﻣﻔﺎﻋﻞ ﻣﻦ ﺍﳋﹸﺸﻮﻧﺔ .ﻭﲰﺖ ﺍﻟﻌﺮﺏ ﻣﺨﺎﺷِﻴﻨﺎﹰ ،ﻭﺧﺸﻴﻨﺎﹰ ،ﻭﺧﺸﻴﻨﺔ ،ﻭﺧﻴﺸﻨﺔ.
ﻭﺧﺸﻴﻦ :ﺑﻄﻦ ﻣﻦ ﺍﻟﻌﺮﺏ ﻣﻦ ﻗﻀﺎﻋﺔ .ﻭﻣﻨﻬﻢ :ﺃﺑﻮ ﻧﺨﻴﻠﹶﺔ ﺍﻟﺮﺍﺟﺰ ،ﻭﻛﺎﻥ ﻳﻄﻌﻦ ﰲ ﻧﺴﺒﻪ ،ﻭﺇﻧﻤﺎ ﻛﹸﲏ ﺬﺍ
ﻷﻥﱠ ﺃﻣﻪ ﻭﻟﺪﺍﹾﻩ ﰲ ﺃﺻﻞ ﳔﻠﺔ.
ﻭﺃﻣﺎ ﺭﺑﻴﻌﺔ ﺑﻦ ﻛﻌﺐ ﺑﻦ ﺳﻌﺪ ﻓﻴﻠﻘﱠﺒﻮﻥ :ﺍﳊِﺒﺎﻕ ،ﺑﻜﺴﺮ ﺍﳊﺎﺀ .ﻭﺍﳊﹶﺒِﻖ :ﺍﻟﻀﺮِﻁ .ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺮﻧﺪﺱ ﺍﻷﺯﺩﻱ:
ﻭﻗﺩ ﺤﺭﻗﹸﻭﺍ ﺭﺃﺴﻪ ﻓﺎﻟﺘﻬ ﺏ ﻴﻨﺎﺩِﻱ ﺍﻟﺤِﺒﺎﻕﹶ ﻭﺤِﻤﺎﺘﹶﻬﺎ
ﺭﺠﺎﻝ ﻋﺒﺸﻤﺱ
ﻭﺍﺷﺘﻘﺎﻕ ﺷﺮِِﻳﻂ ﻭﻫﻮ ﻓﻌﻴﻞ ،ﻣﻦ ﺷﺮﻁ ﺍﳊﹶﺠﺎﻡ ،ﻛﺄﻧﻪ ﻣﻌﺪﻭﻝﹲ ﻋﻦ ﻣﺸﺮﻭﻁ .ﻭﺇﻣﺎ ﻣﻦ ﺍﻟﺸﺮﻁ ﺍﻟﺬﻱ ﻳﺘﻌﺎﻣﻞ
ﺑﻪ ﺍﻟﻨﺎﺱ .ﻭﺍﻟﺸﺮﻃﺎﻥِ :ﳒﻤﺎﻥِ ﻣﻦ ﻣﻨﺎﺯﻝ ﺍﻟﻘﻤﺮ ،ﻭﺗﺴﻤﻰ ﺍﻷﺷﺮﺍﻁ .ﻭﺷﺮﻃﺎ ﻥﹸ ﺍﺳﻢ .ﻭﺍﻟﺸﺮﻁ :ﺍﻟﻌﻼﻣﺔ ،ﻭﺑﻪ
ﲰﻲ ﺍﻟﺸﺮﻁ؛ ﻷﻧﻬﻢ ﻗﺪ ﺟﻌﻠﻮﺍ ﻋﻼﻣﺔﹰ ﻳﻌﺮﻓﻮﻥ ﺎ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻭﺃﻟﻘﹶﻰ ﺒﺄﺴﺒﺎﺏٍ ﻟﻪ ﻭﺘﻭﻜﱠﻼ ﻓﺄﺸﺭﻁﹶ ﻓﻴﻬﺎ ﻨﻔﺴﻪ ﻭﻫﻭ ﻤﻌﺼِﻡ
ﺃﻱ ﺟﻌﻞﹶ ﻋﻠﻰ ﻧﻔﺴﻪ ﻋﻼﻣﺔﹰ ﻟﺬﻟﻚ.
ﻭﻣﻦ ﺑﲏ ﺳﻌﺪٍ :ﺑﻨﻮ ﻣﻼﹶﺩﺱ .ﻭﻣﻼﺩِﺱ :ﻣﻔﺎﻋِﻞﹲ ﻣﻦ ﺍﻟﱠﻠﺪﺱ .ﻭﺍﻟﻠﱠﻠﹾﺪﺱ :ﺍﻟﺮﻣﻲ .ﻭﻧﺎﻗﺔﹲ ﻟﺪﻳﺲ ،ﺃﻱ ﲰﻴﻨﺔ ،ﻛﺄﻧﻬﺎ
ﻗﺪ ﺭﻣِﻴﺖ ﺑﺎﻟﻠﱠﺤﻢ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﺍﻟﺠﺯﺀ ﺍﻟﺜﺎﻨﻲ
ﻭﻣﺎ ﻗﻴﺲ ﻓﻘﺪ ﻣﺮ ﺗﻔﺴﲑﻩ .ﻭﻋﻴﻼﻥ :ﻓﹶ ﻌﻼﻥ ﻣﻦ ﻗﻮﳍﻢ :ﻋﺎﻝ ﻳﻤِﻴﻞ ،ﺇﺫﺍ ﺍﻓﺘﻘﺮ .ﻭﻗﺎﻝ ﻗﻮﻡ :ﺑﻞ ﻛﺎﻥ ﻋﻴﻼ ﻥﹸ
ﻓﻘﲑﺍﹰ ،ﻓﻜﺎﻥ ﻳﺴﺄﻝ ﺃﺧﺎﻩ ﺍﻟﻴﺎﺱ ﻓﻘﺎﻝ ﻟﻪ :ﺇﻧﻤﺎ ﺃﻧﺖ ﻋِﻴﺎﻝﹲ ﻋﻠﻲ !ﻓﺴﻤﻲ ﻋﻴﻼﻥ .ﻭﻗﺎﻝ ﻗﻮﻡ :ﺣﻀﻨﻪ ﻋﺒﺪ ﺃﺳﻮﺩ
ﻳﻘﺎﻝ ﻟﻪ ﻋﻴﻼﻥ.
ﻭﻗﹶﻴﺲ :ﻣﺼﺪﺭ ﻗﺎﺱ ﻳﻘِﻴﺲ ﻗﹶﻴﺴﺎ .ﻭﺍﳌِﻘﹾﻴﺎﺱ ﺍﳌِﻴﻞ ﺍﻟﺬﻱ ﺗﻘﺎﺱ ﺑﻪ ﺍﳉِﺮﺍﺣﺎﺕ .ﻭﻳﻘﺎﻝ :ﺑﻴﲏ ﻭﺑﻴﻨﻪ ﻗِﻴﺴﺮ ﻗﹶﻮﺱ،
ﻭﻗﺎﺱ ﻗﻮﺱٍ ،ﻭﻗِﻴﺐ ﻗﻮﺱ ﻭﻗﺎﺏ ﻗﻮﺱ ،ﺃﻱ ﻗﺪﺭ ﻗﻮﺱ .ﻭﻗِﻴﺪ ﺭﻣﺢ.
ﺲ ﻧﺴﺎﹰ،
ﻭﺍﺳﻢ ﻋﻴﻼﻥ ﺍﻟﻨﺎﺱ ،ﻭﺇﻧﻤﺎ ﻛﺎﻥ ﺍﻟﻨﺎﺱ ،ﺍﻟﺴﲔ ﻣﺜﻘﹶﻠﺔ ﻭﺍﻟﻨﺎﺱ :ﺍﻟﻴﺎﺑﺲ ،ﻣﻦ ﻗﻮﳍﻢ :ﻧﺴﺖ ﺍﳋﹸﺒﺰﺓ ﺗﻨِ
ﺇﺫﺍ ﻳﺒﺴﺖ ،ﻭﻧﺴﺖ ﺍﳉﹸ ﻤﺔ ،ﺇﺫﺍ ﺷﻌِﺌﺖ .ﻭﺑﻠﻎ ﻫﺬﺍ ﺍﻷﻣﺮ ﻣﻨﻲ ﺍﻟﻨﺴﻴﺲ ،ﺇﺫﺍ ﺑﻠﻎ ﺍﻬﻮﺩ .ﻭﺍﻟﻨﺎﺱ ﻣﻌﺮﻭﻓﻮﻥ،
ﺒﻁﻭﻥ ﻋﺩﻭﺍﻥ
ﻭﺍﺷﺘﻘﺎﻕ ﺧﺎﺭﺟﺔ ﻣﻦ ﻗﻮﳍﻢ :ﺧﺮﺟﺖ ﺧﺎﺭﺟﺔﹸ ﺍﻟﻨﺎﺱ .ﻭﺍﳋﹶﺮﺝ ﻭﺍﳋﹶﺮﺍﺝ ﻭﺍﺣﺪ .ﻭﺍﳋﹸﺮﺝ ﻣﻌﺮﻭﻑ .ﻭﺍﳋﹶﺮﺝ:
ﻛﻞﱡ ﻟﻮﻧﲔ ﺍﺟﺘﻤﻌﺎ ،ﻣﺜﻞ ﲪﺮﺍﺀ ﻭﺳﻮﺩﺍﺀ ،ﻭﺑﻪ ﲰﻴﺖ ﺍﻷﺭﺽ ﺍﳋﺮﺟﺎﺀُ ،ﻷﻥﱠ ﰲ ﺃﻟﻮﺍﻥ ﺃﺭﺿﻬﺎ ﺧﺮﺟ ﺎﹰ ،ﺃﻱ ﺃﻟﻮﺍﻥﹲ
ﳐﺘﻠﻔﺔ .ﻭﺍﳋﹶﺮﺝ :ﺍﻟﺴﺤﺎﺏ ﺃﻭﻝﹶ ﻣﺎ ﻳﻄﻠﹸﻊ ﻋﻠﻴﻚ ﰲ ﺍﻟﺴﻤﺎﺀ ﺇﺫﺍ ﻛﺎﻥﹶ ﻣﺴﺘﺨِﻴﻼﹰ ﻟﻠﻤﻄﺮ .ﻳﻘﺎﻝ :ﻣﺎ ﻛﺎﻥﹶ ﺃﺣﺴﻦ
ﺧﺮﺝ ﻫﺬﺍ ﺍﻟﺴﺤﺎﺏ! ﻭﺍﳉﻤﻊ ﺍﳋﹸﺮﻭﺝ.
ﻭﻭﺍﺑِﺶ ﻣﻦ ﻗﻮﳍﻢ :ﻭﺑﺶ ﺇﱄﱠ ﺑﻜﻼﻡٍ ،ﺃﻱ ﺃﻟﻘﺎﻩ ﺇﱄﱠ .ﻭﻗﺪ ﻗﺎﻟﻮﺍ :ﻭﺑﺶ ﺍﻟﺸﻲ ،ﺇﺫﺍ ﺟﻤﻌﻪ .ﻭﺃﻭﺑﺎﺵ ﺍﻟﻨﺎﺱ:
ﺃﺧﻼﻃﹸﻬﻢ ،ﻣﻦ ﻫﺬﺍ ﺍﺷﺘﻘﺎﻗﹸﻪ.
ﻭ ﺭﻫﻢ ﺍﺷﺘﻘﺎﻗﹸﻪ ﻣﻦ ﺍﻟﺮﳘﺔ .ﻭﺍﻟﺮﳘﺔ :ﺍﳌﻄﺮ ﺍﻟﻠﻴﻦ ،ﻭﺍﳉﻤﻊ ﺭِﻫﺎﻡ.
ﻭﻧﺎﺝٍ :ﻓﺎﻋﻞ ،ﻣﻦ ﳒﺎ ﻳﻨﺠﻮ ﻓﻬﻮ ﻧﺎﺝٍ ﻛﻤﺎ ﺗﺮﻯ .ﻭﲨﻞﹲ ﻧﺎﺝٍ ،ﺇﺫﺍ ﻛﺎﻥ ﺳﺮﻳﻊ ﺍﻟﺴﲑ ،ﻭﻛﺬﻟﻚ ﺍﻟﻔﹶﺮﺱ ﺃﻳﻀﺎﹰ.
ﻭﻗﻮﳍﻢ :ﺍﻟﻨﺠﺎ ﺍﻟﻨﺠﺎ! ﺃﻱ ﺍﳒﹸﻪ ،ﻳﻘﹸﺼﺮ ﻭﳝﺪ .ﻧﺸﺪﻧﺎ ﺃﺑﻮ ﺣﺎﰎٍ ﻋﻦ ﺃﰊ ﺯﻳﺪ:
ﻏﹶﻄﹶﻔﺎﻥ .ﻭﻫﻲ ﻗﺒﻴﻠﺔﹲ ﻋﻈﻴﻤﺔ .ﻭﻏﹶﻄﹶﻔﺎﻥ :ﻓﹶﻌﻼﻥﹲ ﻣﻦ ﺍﻟﻐﻄﹶﻒ .ﻭﺍﻟﻐﻄﹶﻒ :ﻗِﻠﱠﺔﹸ ﻫﺪﺏ ﺍﻟﻌﲔ .ﺭﺟﻞﹲ ﺃﹶﻏﹾ ﻄﹶﻒ ﻭﺍﻣﺮﺃﺓ
ﻏﹶﻄﹾﻔﺎﺀ .ﻭﲰﺖ ﺍﻟﻌﺮﺏ ﻏﹸﻄﹶﻴﻔﺎﹰ ،ﻭﻫﻮ ﺃﺑﻮ ﻗﺒﻴﻠﺔٍ ﻣﻨﻬﻢ.
ﻓﻤﻦ ﺭﺟﺎﻝ ﻏﹶﻨِﻲ ﻭﻫﻮ ﻓﻌﻴﻞ ﻣﻦ ﺍﻟﻐِﻨﻲ ﻏِﻨﻲ ﺍﳌﺎﻝ ﻣﻘﺼﻮﺭ .ﻭﺍﻟﻐِﻨﺎﺀ ﺍﳌﺴﻤﻮﻉ ﳑﺪﻭﺩ ،ﻭﺍﻟﻐﻨﺎﺀ ﳑﺪﻭﺩ ،ﻣﻦ
ﻗﻮﳍﻢ :ﻗﻞﱠ ﻏﹶﻨﺎﺅﻙ ﻋﻨﻲ ،ﺃﻱ ﺩِﻓﺎﻋﻚ .ﻭﺍﻷﻏﺎﱐ ﻭﺍﺣﺪﻫﺎ ﺃﻏﻨﻴﺔ ،ﻭﻫﻲ ﺍﻟﻐِﻨﺎﺀُ ﺑﻌﻴﻨﻪ.
ﻣﻨﻬﻢ :ﺑﻨﻮ ﺿﺒِﻴﻨﺔ .ﻭﺿﺒِﻴﻨﺔ :ﻓﹶﻌﻴﻠﺔﹲ ﻣﻦ ﺍﺿﻄﺒﻨﺖ ﺍﻟﺸﻲﺀ ،ﺇﺫﺍ ﺍﺣﺘﺼﻨﺘﻪ .ﻭﺍﻟﻀﺒﻨﺎﻥ :ﺍﳊِﻀﻨﺎﻥ ،ﺍﻟﻮﺍﺣﺪ ﺿِﺒﻦ.
ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻭﻓﻲ ﻀِﺒﻨِﻪِ ﺜﻌﻠﺏ ﻤﻨﻜﺴِﺭ ﻭﺃﺒﻴﺽ ﺠﻌﺩ ﻋﻠﻴﻪ ﺍﻟﻨﺴﻭﺭ
ﻭﻣﻦ ﺷﻌﺮﺍﺋﻬﻢ :ﻃﹸﻔﹶﻴﻞ ﺑﻦ ﻛﻌﺐ ،ﺷﺎﻋﺮ ﻗﺪﱘ ﻓﺼﻴﺢ.
ﻭﻣﻨﻬﻢ :ﺍﻟﻜﹶﻮﺛﺮ ﺑﻦ ﻋﺒﻴﺪ ،ﻛﺎﻥ ﻋﻠﻰ ﺷﺮﻁ ﻣﺮﻭﺍﻥ ﺑﻦ ﳏﻤﺪ .ﻭﻛﹶﻮﺛﹶﺮ :ﻓﹶﻮﻋﻞ ﻣﻦ ﺍﻟﻜﺜﺮﺓ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻭﻜﺎﻥ ﺃﺒﻭﻙ ﺍﺒﻥ ﺍﻟﺨﻼﺌﻑِ ﻜﻭﺜﹶﺭﺍ ﻭﺃﻨﺕ ﻜﺜﻴﺭ ﻴﺎ ﺒﻥ ﻤﺭﻭﺍﻥ ﻁﻴ ﺏ
ﻭﺍﻟﻜﻮﺛﺮ ﰲ ﺍﻟﺘﱰﻳﻞ ﻭﺍﷲ ﺃﻋﻠﻢ ﻳﻘﺎﻝ :ﻧﻬﺮ ﰲ ﺍﳉﻨﺔ.
ﻭﻣﻦ ﺷﻌﺮﺍﺋﻬﻢ :ﻋﻠﻲ ﺑﻦ ﺍﻟﻐﺪِﻳﺮ ،ﻛﺎﻥ ﺷﺎﻋﺮﺍﹰ ﻓﺼﻴﺤﺎﹰ ﻗﺪﳝﺎﹰ.
ﻭﻣﻦ ﺑﲏ ﺳﻌﺪٍ :ﺍﻟﻄﱡﻔﺎﻭﺓ .ﻭﺍﻟﻄﱡﻔﹶﺎﻭﺓ :ﻣﺎ ﻃﻔﺎ ﻋﻠﻰ ﺍﻟﻘِﺪﺭ ﻣﻦ ﺯﺑﺪ .ﻭﻗﺎﻟﻮﺍ :ﺑﻞ ﻃﹸﻔﹶﺎﻭﺓ ﺍﻟﺸﻤﺲ :ﻣﺎ ﺍﺳﺘﺪﺍﺭ
ﺣﻮﻟﹶﻬﺎ ﻛﺎﻟﻘﹸﺮﺹ.
ﻭﻣﻦ ﺍﻟﻄﱡﻔﺎﻭﺓ :ﻛﹸﺮﺯ ،ﻭﻛﺎﻥ ﺳﻴﺪﺍﹰ ﺟﻠﹾﺪﺍ ﰲ ﺍﳉﺎﻫﻠﻴﺔ.
ﻭﺃﻣﺎ ﻣﻌﻦ ﺑﻦ ﺃﻋﺼﺮ ﻓﻮﻟﺪ ﻗﹸﺘﻴﺒﺔﹶ ﻭﻭﺍﺋﻼﹰ ،ﻭﺟِﺜﺎﻭﺓﹶ ،ﻭﺃﹶﻭﺩﺍﹰ .ﻭﺣﻀﻨﺘﻬﻢ ﻛﻠﻬﻢ ﺑﺎﻫﻠﺔ ،ﻭﻫﻲ ﺯﻋﻤﻮﺍ ﺍﻣﺮﺃ ﹲﺓ ﻣﻦ
ﻭﻣﻦ ﺑﲏ ﻫﻼﻝ ﺑﻦ ﻋﻔﹾﺮ :ﻣﺴﻠﻢ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺣ ﺼﲔ ﺑﻦ ﺍﹶﺳِﻴﺪ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﻗﹸﻀﺎﻋِﻲ .ﻭﻛﺎﻥ ﻣﺴﻠﻢ ﻋﻈﻴﻢ
ﺍﻟﻘﺪﺭ ﻋﻨﺪ ﻳﺰﻳﺪ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ،ﻭﻫﻮ ﺃﺑﻮ ﻗﺘﻴﺒﺔ ﺑﻦ ﻣﺴﻠﻢ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﺳﻠﹾﻤﺎﻥ ﺑﻦ ﺭﺑﻴﻌﺔ ،ﻗﹶﻀﻰ ﻋﻠﻰ ﺍﻟﻜﻮﻓﺔ ﰲ ﺧﻼﻓﺔ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ،ﻭﻏﺰﺍ ﺑﻠﹶﻨﺠﺮ ﻧﺎﺣﻴﺔ ﺍﻟﺼﲔ،
ﻓﻘﺘﻞ ﻫﻮ ﻭﺃﺻﺤﺎﺑﻪ ﺎ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﺍﳊﺠﺎﺝ ﺑﻦ ﺍﻟﻔﹸﺮﺍﻓﺼﺔ ،ﻛﺎﻥ ﻋﺎﺑﺪﺍﹰ ﺻﻮﺍﻣﺎﹰ ،ﻭﱄ ﻗﻀﺎﺀ ﺟﻨ ﺪﻳﺴﺎﺑﻮﺭ .ﻭﻓﹸﺮﺍﻓِﺼﺔ :ﺍﺳﻢ ﻣﻦ ﺃﲰﺎﺀ
ﺍﻷﺳﺪ.
ﻭﻣﻨﻬﻢ :ﺳﺤﺒﺎﻥ ﺑﻦ ﻭﺍﺋﻞ ،ﻛﺎﻥ ﺧﻄﻴﺒﺎﹰ ﺑﻠﻴﻐﺎﹰ .ﻗﺎﻝ ﺣﻤﻴﺪ ﺍﻷﺭﻗﻂﹸ ﻳﻬﺠﻮ ﺿﻴﻔﺎﹸ ﻟﻪ:
ﺒﻴﺎﻨﺎﹰ ﻭﻋِﻠﹾﻤﺎﹰ ﺒﺎﻟﺫﻱ ﻫﻭ ﻗﺎﺌﻝُ ﺃﺘﺎﻨﺎ ﻭﻤﺎ ﺴﺎﻭﺍﻩ ﺴﺤﺒﺎﻥ ﻭﺍﺌﻝٍ
ﻤﻥ ﺍﻟﻌِﻲ ﻟﻤﺎ ﺃﻥ ﺘﻜﻠﱠﻡ ﺒﺎﻗﻝُ ﻓﻤﺎ ﺯﺍﻝ ﻋﻨﻪ ﺍﻟﻠﱠﻘﹾﻡ ﺤﺘﱠﻰ ﻜﺄﻨﱠﻪ
ﻭﺑﺎﻗﻞﹲ ﻫﺬﺍ :ﺭﺟﻞﹲ ﻣﻦ ﺑﲏ ﻗﻴﺲ ﺑﻦ ﺛﹶﻌﻠﺒﺔ ،ﻳﻀﺮﺏ ﺑﻪ ﺍﳌﺜﻞﹸ ﰲ ﺍﻟﻌِﻲ .ﻭﺳﺤﺒﺎﻥ :ﻓﹶﻌﻼﻥ ﻣﻦ ﺍﻟﺴﺤﺐ.
ﻭﺍﻟﺴﺤﺐ :ﺍﳉﺮ ﻟﻠﺸﻲﺀ .ﻭﻛﻞﱡ ﺷﻲﺀٍ ﺟﺮﺭﺗﻪ ﻓﻘﺪ ﺳﺤﺒﺘﻪ ،ﻭﻣﻨﻪ ﺍﺷﺘﻘﺎﻕ ﺍﻟﺴﺤﺎﺏ ،ﻻﻧﺴﺤﺎﺑﻪ ﰲ ﺍﳍﻮﺍﺀ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﺍﳋﻄﻴﻢ ،ﻛﺎﻥ ﺃﻭﻝﹶ ﺧﺎﺭﺟﻲ ﰲ ﺯﻣﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺎﻣﺮ .ﻭﺍﳋﻄﻴﻢ :ﻓﹶﻌِﻴﻞ ﻣﻌﺪﻭﻝﹲ ﻋﻦ ﻣﻔﻌﻮﻝ،
ﻛﺄﻧﻪ ﳐﻄﻮﻡ ﲞﻄﺎﻡ ،ﻭﺧﻄﹾﻢ ﺍﻟﺒﻌﲑ :ﻣﺎ ﻭﻗﹶﻊ ﻋﻠﻴﻪ ﺍﳋِﻄﺎﻡ .ﻭﺑﻨﻮ ﺧﻄﹶﺎﻣﺔ :ﺑﻄﻦ ﻣﻦ ﻃﻴﺊ .ﻭﻣﺨﻄِﻢ ﺍﻹﻧﺴﺎﻥ:
ﺍﻷﻧﻒ ﻭﻣﺎ ﻳﻠﻴﻪ؛ ﻭﺍﳉﻤﻊ ﺍﳌﹶﺨﺎﻃﻢ .ﻭﺧﻄﹾﻤﻪ ﺍﳉﺒﻞِ ،ﻭﻫﻮ ﺃﻧﻒ ﻣﻨﻪ ﻧﺎﺩﺭ ﺃﺻﻐﺮ ﻣﻦ ﺍﻟﺮﻋﻦ.
ﻭﻣﻦ ﺑﲏ ﺃﻭﺩٍ :ﻋﻮﻑ ﺑﻦ ﺣﻀﻲ .ﻭﺣﻀﻲ ﺍﺷﺘﻘﺎﻗﻪ ﻣﻦ ﺣﻀﺄﺕ ﺍﻟﻨﺎﺭ .ﺇﺫﺍ ﺣﺮﻛﺘﻬﺎ ﻟِﺘﺘﻘِﺪ.
ﻭﻣﻦ ﺑﲏ ﺟِﺌﺎﻭﺓ :ﻣﻄﺮِّﻑ ﺑﻦ ﺳِﻴﺪﺍﻥ ،ﻛﺎﻥ ﻣﺼﻌﺐ ﺑﻦ ﺍﻟﺰﺑﲑ ﺑﻌﺚﹶ ﺑﻪ ﺇﱃ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻇﹶﺒﻴﺎﻥﹶ ﻭﻗﺪ ﺧﺎﻟﻒ
ﻏﻁﻔﺎﻥ
ﻭﻣﻨﻬﻢ .ﻣﻌﻘِﻞ ﺑﻦ ﺳِﻨﺎﻥ ،ﻗﺪِﻡ ﺍﳌﺪﻳﻨﺔﹶ ﰲ ﺧﻼﻓﺔ ﻋﻤﺮ ،ﻓﺴﻤﻊ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﺋﻼﹰ ﻳﻘﻮﻝ:
ﺇﺫﺍ ﻤﻌِﻘﻝٌ ﺭﺍﺡ ﺍﻟﺒﻘﻴﻊ ﻤﺭﺠﻼ ﺃﻋﻭﺫﹸ ﺒﺭﺏ ﺍﻟﻨﹼﺎﺱِ ﻤﻥ ﺸﺭ ﻤﻌﻘﻝٍ
ﻓﻘﺎﻝ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﳌﻌﻞِ :ﺍﻟﹾﺤﻖ ﲟﻮﺿﻊِ ﻛﺬﺍ ﻭﻛﺬﺍ .ﰒﱠ ﻋﺎﺩ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﺑﻌﺪ ﻭﻓﺎﺓ ﻋﻤﺮ.
ﻭﻛﺎﻧﺖ ﺃﺷﺠﻊ ﻗﺪ ﺃﻋﺎﻧﺖ ﻋﻠﻰ ﻋﺜﻤﺎﻥﹶ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﻛﺎﻥ ﻣﻌﻘﻞﹲ ﻋﻠﻰ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻳﻮﻡ ﺍﳊﹶﺮﺓ ﻓﺠﻲﺀ ﺑﻪ ﺃﺳﲑﺍﹰ
ﺇﱃ ﻣﺴﻠﻢ ﺑﻦ ﻋﻘﹾﺒﺔ ﺍﳌﺮﻱ ،ﻓﻘﺎﻝ ﻟﻪ :ﺃﻧﺖ ﺍﻟﺬﻱ ﻗﻠﺖ ﺣﻴﺚﹸ ﺃﺗﻴﺖ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻳﻌﲏ ﻋﺜﻤﺎﻥﹶ :ﺳِﺮﻧﺎ ﺷﻬﺮﺍﹰ،
ﻭﺣﺴﺮﻧﺎ ﻇﹶﻬﺮﺍﹰ ،ﻭﺭﺟﻌﻨﺎ ﺻِ ﻔﹾﺮﺍﹰ؟ ﺍﺿﺮِﺑﻮﺍ ﻋﻨﻘﹶﻪ .ﻓﻘﹸﺘِﻞ.
ﻭﻟﻴﺲ ﰲ ﺃﳕﺎﺭٍ ﺭﺟﻞﹲ ﻳﺬﻛﺮ.
ﻓﺄﻣﺎ ﻋﺒﺲ ﻓﻮﻟﹶﺪ ﻗﹸﻄﻴﻌﺔ ،ﻭﻭﺭﻗﺔ.
ﻓﻤﻦ ﻗﺒﺎﻳﻞ ﻗﹸﻄﹶﻴﻌﺔ :ﺑﻨﻮ ﻋﻮﺫ ﺑﻦ ﻏﺎﻟﺐ ﺑﻦ ﻗﹸﻄﹶﻴﻌﺔ ،ﻭﻫﻮ ﺗﺼﻐﲑ ﻗِﻄﹾﻌﺔ :ﻭﺍﻟﻘِﻄﹾﻌﺔ :ﻛﻞﱡ ﺷﻲﺀٍ ﻗﻄﻌﺘﻪ .ﺍﻟﻘﻄﻴﻊ ﻣﻦ
ﺍﻟﻐﻨﻢ ﻭﻏﲑﻫﺎ ﻣﻦ ﻫﺬﺍ ﺍﺷﺘﻘﺎﻗﻪ ،ﻛﺄﻧﻪ ﻗﻄِﻊ ﻣﻦ ﻏﻨﻢٍ ﻛﺜﲑﺓ .ﻭﻗﹸﻄﹶﺎﻋﺔ ﺍﻟﺪﻗﻴﻖ :ﻧﺨﺎﻟﺘﻪ .ﻭﺍﻟﻘِﻄﹾﻊ :ﺍﻟﺴﺎﻋﺔﹸ ﻣﻦ
ﺍﻟﻠﻴﻞ ،ﻭﺍﳉﻤﻊ ﺃﻗﻄﺎﻉ ،ﻭﺍﻟﻘﹶﻄﻴﻊ :ﺍﻟﺴﻮﻁ ﻣﻦ ﺍﻟﻘِﺪ .ﻭﺍﻟﻘﹶﻄﹾﻌﺎﺀُ :ﻣﻮﺿﻊ .ﻭﻗﺪ ﲰﺖ ﺍﻟﻌﺮﺏ ﻗِﻄﻌﺔﹶ ،ﻭﻗﹸﻄﹶﺎﻋﺔ.
ﻭﺑﻨﻮ ﻣﻘﻄﱢﻊ ﻣﻦ ﺑﲏ ﺿﺒﺔ ﻣﻨﻬﻢ ﺍﻟﺸﻐﺎﻓﻴﻮﻥ.
ﻭﻣﻨﻬﻢ :ﺭﻭﺍﺣﺔ ﺑﻦ ﺭﺑﻴﻌﺔ ﺑﻦ ﻗﹸﻄﹶﻴﻌﺔ ﺑﻦ ﻋﺒﺲ.
ﻭﻣﻦ ﺑﲏ ﻋﻮﺫٍ :ﺑﻨﻮ ﻣِﻼﹶﺹ .ﻭﻣِﻼﺹ ﻣﻦ ﻗﻮﳍﻢ :ﲤﻠﱠﺺ ﻣﻦ ﻳﺪﻱ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﺑﻨﻮ ﺯﻳﺎﺩ :ﺭﺑﻴﻊ ،ﻭﻋﻤﺎﺭﺓﹸ ﻭﺃﻧﺲ ﻭﻗﻴﺲ ﻛﺎﻧﻮﺍ ﻣﻦ ﺭﺟﺎﻝ ﺍﻟﻌﺮﺏ ﻭﻓﹸﺮﺳﺎﺎ .ﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ ﺑﻦ
ﺯﻳﺎﺩﺓٍ ﻟﻴﺰﻳﺪ ﺑﻦ ﺍﻟﺼﻌِﻖ - .ﻭﻛﺎﻥ ﻳﺰﻳﺪ ﻭﺯﺭﻋﺔ ﻭﻋﻠﹶﺲ ﺇﺧﻮﺓﹰ ،ﻣﻦ ﺭﺟﺎﻝ ﺍﻟﻌﺮﺏ ﺃﻳﻀﺎﹰ -ﻓﻘﺎﻝ ﺍﻟﺮﺑﻴﻊ:
ﻭﺯﺭﻋﺔﹸ ﺍﻟﻔﹶﺴﺎﺀ ﺸﺭ ﻤﻥ ﺃﻨﹶ ﺱ ﻋﻤﺎﺭﺓﹸ ﺍﻟﻭﻫﺎﺏ ﺨﻴﺭ ﻤﻥ ﻋﻠﹶ ﺱ
ﻭﺃﻨﺎ ﺨﻴﺭ ﻤﻨﻙ ﻴﺎ ﻗﹸﻨﹾﺏ ﺍﻟﻔﺭ ﺱ
ﻭﻗﹸﻨﺐ ﺍﻟﻔﺮﺱِ :ﻭﻋﺎﺀ ﻏﹸﺮﻣﻮﻟﻪ .ﻭﻛﺎﻥ ﻳﺰﻳﺪ ﺁﺩﻡ ﺷﺪﻳﺪ ﺍﻷُﺩﻣﺔ ،ﻓﺸﺒﻬﻪ ﺑﻪ .ﻭﺍﻟﻌﻠﹶﺲ :ﺣﺐ ﺃﺳﻮﺩ ﻳﺨﺘﺒﺰ ﰲ
ﺍﳉﹶﺪﺏ .ﻭﻳﻘﺎﻝ :ﺍﻟﻌﻠﹶﺲ ﺃﻳﻀﺎﹰ :ﺿﺮﺏ ﻣﻦ ﺍﻟﻨﻤﻞ .ﻭﻛﺎﻥ ﻳﻘﺎﻝ ﻟﺮﺑﻴ ٍﻊ ﺃﻳﻀﺎﹰ ﺍﻟﻜﺎﻣﻞ ،ﻭﻛﺎﻥ ﻋﻤﺎﺭﺓ ﻳﻠﻘﱢﺐ ﺩﺍﻟﻘﺎﹰ
ﻟﻜﺜﺮﺓ ﻏﺎﺭﺍﺗﻪ.
ﻭﻣﻦ ﺑﲏ ﻋﺒﺲٍ :ﺍﳊﹸﻄﹾﻴﺌﺔ ،ﻣﻬﻤﻮﺯ ﻭﻏﲑ ﻣﻬﻤﻮﺯ ،ﻭﺍﲰﻪ ﺟﺮﻭﻝ ،ﻭﻛﺎﻥ ﺧﺒﻴﺚﹶ ﺍﻟﻠﱢﺴﺎﻥ ﻫﺠﺎﺀً ،ﻭﻛﺎﻥ ﻳﺪﻋﻰ ﺇﺫﺍ
ﻏﻀِﺐ ﻋﻠﻰ ﺑﲏ ﻋﺒﺲٍ ﺃﻧﻪ ﺍﺑﻦ ﻋﻤﺮٍﻭ ﺑﻦ ﻋﻠﻘﻤﺔ ،ﺭﺟﻞﹲ ﻣﻦ ﺑﲏ ﺍﳊﺎﺭﺙ ﺑﻦ ﺳﺪﻭﺱ ،ﻳﱰﻟﻮﻥ ﺍﻟﻘﹸﺮﻳﺔ ﺑﺎﻟﻴﻤﺎﻣﺔ،
ﺃﺗﺎﻫﻢ ﻳﻄﻠﹸﺐ ﻣﲑﺍﺛﹶﻪ ﻣﻦ ﺃﺑﻴﻪ ﻓﻤﻨﻌﻮﻩ ،ﻓﺮﺟﻊ ﺇﱃ ﻋﺒﺲ .ﻭﻟﻘﱢﺐ ﺍﳊﻄﻴﺌﺔﹶ ﻟﻘﹸﺮﺑﻪ ﻣﻦ ﺍﻷﺭﺽ ﻭﻗِﺼﺮﻩ ،ﺗﺸﺒﻴﻬﺎﹰ
ﺑﺎﻟﻘﻤﻠﺔ ﺍﻟﺼﻐﲑﺓ ،ﻳﻘﺎﻝ ﳍﺎ ﺣﻄﹾﺄﺓٍ .ﻭﻗﺎﻝ ﻗﻮﻡ :ﺑﻞ ﺍﺷﺘﻘﺎﻕ ﺍﳊﹸﻄﻴﺌﺔ ﻣﻦ ﻗﻮﳍﻢ :ﺣﻄﺄﺗﻪ ﺑﻴﺪﻱ ﺃﺣﻄﺆﻩ ﺣﻄﹾﺌﺎﹰ،
ﺇﺫﺍ ﺿﺮﺑﺘﻪ ﺑﻴﺪﻙ.
ﻭﻣﻦ ﺑﲏ ﻷﻱٍ :ﺳﻤﺮﺓ ﺑﻦ ﺟﻨﺪﺏ ،ﻭﻛﺎﻥ ﻋﻠﻰ ﺍﻟﺒﺼﺮﺓ ،ﺍﺳﺘﻌﻤﻠﹶﻪ ﻋﻠﻰ ﺍﻟﺒﺼﺮﺓ ،ﺯﻳﺎﺩ ﻭﻫﻮ ﺃﺣﺪ ﺍﻟﻌﺸﺮﺓ ﺍﻟﺬﻳﻦ
ﻗﺎﻝ ﳍﻢ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ" :ﺁﺧﺮﻛﻢ ﻣﻮﺗﺎﹰ ﰲ ﺍﻟﻨﺎﺭ" .ﻭﻣﻮﻻﻩ ﺃﺑﻮ ﲨﻴﻠﺔﹶ ﻛﺎﻥ ﻟﻪ ﻗﹶﺪﺭ ،ﻭﻟﻪ ﺩﺍﺭ
ﻣﻌﺮﻭﻓﺔ ﰲ ﺑﲏ ﺭﻗﹶﺎﺵِ ﺑﺎﻟﺒﺼﺮﺓ .ﻭﻟﺴﻤﺮﺓﹶ ﺣﺪﻳﺚﹲ :ﻛﺎﻧﺖ ﺍﻟﺪﺍﺭ ﺍﻟﱵ ﰲ ﺍﻟﻜﹶﻼﱠﺀ ﻭﰲ ﺍﻟﺴﻮﻕ ﺗﻌﺮﻓﺎﻥ ﺑﺎﻟﺰﺑﲑ،
ﻭﺩﺍﺭ ﺍﳍﹶﺮﺍﻣﺰ ﻟﺴﻤﺮﺓ ﺑﻦ ﺟﻨﺪﺏ ،ﻓﻮﻗﹶﻊ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﳌﻨﺬﺭ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ﻛﻼﻡ ﻋﻨﺪ ﻣﻌﺎﻭﻳﺔ ﻓﺨﻮﻧﻪ ﺍﳌﻨﺬﺭ ﻭﻗﺎﻝ :ﻗﺪ
ﺃﺧﺬﺕ ﺃﻣﻮﺍﻟﹶﻪ ﲟﺎﺋﺔ ﺃﻟﻒٍ .ﻓﺒﺎﻋﻬﺎ ﺳﻤﺮﺓ ﻣﻨﻪ ﻭﻛﺎﻧﺖ ﺗﺴﺎﻭﻱ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ.
ﻭﻣﻨﻬﻢ :ﻣﺎﻟﻚ ﺑﻦ ﺣِﻤﺎﺭ ،ﻛﺎﻥ ﺷﺮﻳﻔﺎﹰ ،ﻗﺘﻠﻪ ﺧﻔﺎﻑ ﺑﻦ ﻧﺪﺑﺔ ﺍﻟﺴﻠﹶﻤﻲ.
ﻭﻣﻦ ﺑﲏ ﻣﺎﺯﻥ ﺑﻦ ﻓﺰﺍﺭﺓ :ﺑﻨﻮ ﺍﻟﻌﺸﺮﺍﺀ ،ﻳﻌﺮﻓﻮﻥ ﺬﺍ ،ﻭﳍﻢ ﺣﺪﻳﺚﹲ ﻓﻴﻪ ﻃﹶﻌﻦ ،ﻭﱂ ﺃﺫﻛﺮﻩ.
ﻭﻣﻨﻬﻢ :ﺳﻴﺎﺭ ﺑﻦ ﻋﻤﺮٍﻭ ،ﺍﻟﺬﻱ ﺭﻫﻦ ﻗﻮﺳﻪ ﺑﺄﻟﻒِ ﺑﻌﲑٍ ﻭﺿﻤِﻨﻬﺎ ﳌﻠﻚٍ ﻣﻦ ﻣﻠﻮﻙ ﺍﻟﻴﻤﻦ .ﻭﺫﻟﻚ ﺃﻥﱠ ﺑﲏ
ﺍﳊﺎﺭﺙ ﺑﻦ ﻣﺮﺓ ﻗﺘﻠﻮﺍ ﺍﺑﻨﺎﹰ ﻟﻌﻤﺮﻭ ﺑﻦ ﻫﻨﺪ ،ﻓﺮﻫﻨﻪ ﺳﻴﺎﺭ ﻗﻮﺳﻪ.
ﻭﻣﻦ ﻭﻟﺪ ﺳﻴﺎﺭٍ :ﺯﺑﺎﻥ ،ﻭﻗﹸﻄﹾﺒﺔ .ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑ ﺯﺑﺎﻥ .ﻭﺍﻟﻘﹸﻄﹸﺒﺔ :ﺍﻟﻨﺼﻞ ﺍﻟﺪﻗﻴﻖ ﻣﻦ ﻧِﺼﺎﻝ ﺍﻟﺴﻬﺎﻡ .ﻭﹸﻗﻄﹾﺒﺔ
ﺍﻟﺮﺣﻰ :ﺍﻟﱵ ﺗﺪﻭﺭ ﻓﻴﻬﺎ .ﻭﻗﻄﺒﺖ ﺍﻟﺸﻲﺀ ،ﺇﺫﺍ ﲨﻌﺘﻪ .ﻭﻣﻨﻪ ﻗﻮﳍﻢ :ﻗﻄﱠﺐ ﺍﻟﺮﺟﻞﹸ ﻭﺟﻬﻪ ،ﺃﻱ ﻛﺄﻧﻪ ﻳﺠﻤﻊ
ﺟِﻠﺪ ﻭﺟﻬﻪ .ﻭﻗﻮﳍﻢ :ﺟﺎﺀ ﺍﻟﻨﺎﺱ ﻗﺎﻃﺒﺔﹰ ،ﺃﻱ ﺑﺄﲨﻌﻬﻢ .ﻭﺍﻟﻘﹸﻄﹶﻴﺐ :ﻓﺮﺱ ﻣﻌﺮﻭﻑ ﻣﻦ ﺧﻴﻞ ﺍﻟﻌﺮﺏ.
ﻭﻣﻨﻬﻢ :ﻫﺮِﻡ ﺑﻦ ﻗﹸﻄﹾﺒﺔ ،ﻛﺎﻥ ﻣﻦ ﺣﻜﹶﻤﺎﺀ ﺍﻟﻌﺮﺏ .ﻭﻫﻮ ﺍﻟﺬﻱ ﲢﺎﻛﹶﻢ ﺇﻟﻴﻪ ﻋﺎﻣﺮ ﺑﻦ ﺍﻟﻄﱡﻔﹶﻴﻞ ﻭﻋﻠﻘﻤﺔ ﺑﻦ ﻋﻼﹶﺛﺔ.
ﻭﺃﺩﺭﻙ ﺍﻹﺳﻼﻡ .ﻭﻛﺎﻥ ﺯﺑﺎﻥﹸ ﻧﺎﻓﹶﺮ ﻋﻴﻴﻨﺔﹶ ﺍﺑﻦ ﺣﺼﻦ ﻓﹶﻨﻔﱢﺮ ﻋﻠﻴﻪ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﻣﻨﻈﻮﺭ ﺑﻦ ﺯﺑﺎﻥ ،ﻭﻛﺎﻥ ﻣﻦ ﺃﺷﺮﺍﻓﻬﻢ ،ﺗﺰﻭﺝ ﺑﻨﺎﺗِﻪ ﺍﳊﺴﻦ ﺍﺑﻦ ﻋﻠﻲ ،ﻭﳏﻤﺪ ﺑﻦ ﻃﹶﻠﺤﺔ ،ﻭﻋﺒﺪ
ﺍﷲ ﺑﻦ ﺍﻟﺰﺑﲑ ،ﻭﺍﳌﹸﻨﺬِﺭ ﺑﻦ ﺍﻟﺰﺑﲑ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﺣﻠﹾﺤﻠﺔ ﺑﻦ ﻗﹶﻴﺲ ،ﻭﺳﻌِﻴﺪ ﺑﻦ ﻋﻴﻴﻨﺔ.
ﻭﺟِﺤﺎﺵ :ﻣﺼﺪﺭ ﺟﺎﺣﺸﺘﻪ ﻣﺠﺎﺣﺸﺔﹰ ﻭﺟِﺤﺎﺷﺎﹰ ،ﻭﻫﻮ ﺍﳌﺪﺍﻓﻌﺔ .ﻭﺍﳒﺤﺶ ﺍﻟﺮﺟﻞ ،ﺇﺫﺍ ﺗﻜﺪﺡ .ﻭﰲ ﺍﳊﺪﻳﺚ
ﺃﻥﹼ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺭﻛِﺐ ﻓﺮﺳﺎﹰ ﻓﺼﺮﻋﻪ ﻓﺠﺤِﺶ ﺷِﻘﹼﻪ .ﻭﺍﳉﹶﺤﺶ :ﺍﳊِﻤﺎﺭ ﺍﻟﺼﻐﲑ ،ﻣﻌﺮﻭﻑ.
ﺭﺠﺎﻝ ﻫﻭﺍﺯﻥ
ﻭﻫﻮﺍﺯِﻥﹸ :ﲨﻊ ﻫﻮﺯﻥ ،ﻭﻫﻮ ﺿﺮﺏ ﻣﻦ ﺍﻟﻄﹼﲑ .ﻭﻗﺪ ﲰﺖ ﺍﻟﻌﺮﺏ ﻫﻮﺯﻧﺎﹰ .ﻓﻮﻟﺪ ﻫﻮﺍﺯِﻥﹸ ﺑﻜﹾﺮ ﺑﻦ ﻫﻮﺍﺯِﻥ،
ﻓﻤﻨﻬﻢ ﺑﻨﻮ ﺳﻌﺪ ﺑﻦ ﺑﻜﺮ ﺑﻦ ﻫﻮﺍﺯِﻥ ،ﺍﺳﺘﺮﺿِﻊ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻴﻬﻢ ،ﻓﺠﺎﺀﺗﻪ ﺑﻨﺖ ﺣﻠﻴﻤﺔﹶ ،ﺃﺧﺘﻪ
ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ ،ﻳﻮﻡ ﺣﻨﲔٍ ﻓﹶ ﻄﹶﺮﺡ ﳍﺎ ﺻﻨِﻔﹶﺔﹶ ﺭﺩﺍﺋﻪ ،ﻭﺃﻋﺘﻖ ﳍﺎ ﺳﺒﻲ ﻗﻮﻣِﻬﺎ ﺃﲨﻌﲔ.
ﻭﻣﻦ ﺑﲏ ﺳﻌﺪ ﺑﻦ ﺑﻜﺮ :ﻗﹸﻄﹾﺒﺔ ،ﻭﻛﺎﻥ ﺷﺮﻳﻔﺎﹰ ﻣﻦ ﻗﹸﻮﺍﺩِ ﺃﻫﻞ ﺍﻟﺸﺎﻡ.
ﻭﺃﻣﺎ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺑﻜﺮ ﻓﻮﻟﺪ :ﺟﺸﻢ ،ﻭﻧﺼﺮﺍﹰ ،ﻭﺻﻌﺼﻌﺔﹶ ،ﻭﺍﻟﺴﺒﺎﻕ ،ﻭﺟﺤﺸﺎﹰ ﻭﺟﺤﺎﺷﺎﹰ ،ﻭﻋﻮﻓﺎﹰ ،ﻭﺩ ﺣﻨﺔ،
ﻭ ﺩﺣﻴﻨﺔ ،ﻭﻗﺪ ﺍﻧﻘﺮﺽ ﻫﺆﻻﺀ.
ﻓﻤﻦ ﺑﲏ ﻏﹶﺰِﻳﺔ :ﺩﺭﻳﺪ ﺑﻦ ﺍﻟﺼﻤﺔ ﺑﻦ ﺟﺪﺍﻋﺔ ﺑﻦ ﻏﹶﺰِﻳﺔ .ﻭﺩﺭﻳﺪ :ﺗﺼﻐﲑ ﺃﺩﺭﺩ .ﻭﺍﻷﺩﺭﺩ :ﺍﻟﺬﻱ ﲢﺎﺗﺖ ﺃﺳﻨﺎﻧﻪ،
ﻭﺍﻷﻧﺜﻰ ﺩ ﺭﺩﺍﺀ .ﻭﻣﺜﻞﹲ ﻣﻦ ﺃﻣﺜﺎﳍﻢ" :ﺃﻟﻴﻦ ﻣﻦ ﺃﹸﻟﹸﻮﻗﺔ ﺍﻟﺪﺭﺩﺍﺀ" .ﻭﺍﻷﻟﻮﻗﺔ :ﻣﺎﻟﻮﻕ ﻣﻦ ﻃﻌﺎﻡٍ ﻭﻏﲑﻩ ،ﺃﻱ ﻣﺮِﺱ.
ﻭﺭﲟﺎ ﲰﻴﺖ ﺍﻟﺰﺑﺪﺓ ﺃﻟﻮﻗﺔﹰ .ﻭﻛﺎﻥ ﺩﺭﻳﺪ ﻓﺎﺭﺱ ﻏﹶﻄﹶﻔﺎﻥ ،ﻭﻗﹸﺘﻞ ﺃﺧﻮﻩ ﻋﺒﺪ ﺍﷲ ﻓﻘﹶﺘﻞ ﺑﻪ ﺫﹸﺅﺍﺏ ﺑﻦ ﺃﲰﺎﺀ ﺑﻦ ﺯﻳﺪ
ﺑﻦ ﻗﺎﺭﺏ ،ﻓﻘﺎﻝ ﺩﺭﻳﺪ:
ﺫﹸﺅﺍﺏ ﺒﻥ ﺃﺴﻤﺎﺀ ﺒﻥِ ﺯﻴ ﺩِ ﺒﻥ ﻗﺎﺭ ﺏِ ﻗﺘﻠﺕﹸ ﺒﻌﺒﺩ ﺍﷲ ﺨﻴﺭ ﻟﺩﺍﺘِ ﻪِ
ﺍﻟﺼﻤﺔ :ﺍﻟﺮﺟﻞﹸ ﺍﻟﺸﺠﺎﻉ ،ﻭﺭﲟﺎ ﺟﻌﻠﻮﻩ ﻣﻦ ﺃﲰﺎﺀ ﺍﻷﺳﺪ ،ﻭﺃﺻﻠﻪ ﺍﳌﻀﺎﺀ ﻭﺍﻟﺘﺼﻤﻴﻢ .ﻳﻘﺎﻝ :ﺻﻤﻢ ﻋﻠﻴﻪ ،ﺇﺫﺍ
ﲪﻞ ﻋﻠﻴﻪ .ﻭﺍﻟﺼﻤﺼﺎﻡ ﻣﻦ ﻫﺬﺍ ﺍﺷﺘﻘﺎﻗﹸﻪ ،ﺇﻻ ﺃﻧﻪ ﺛﻘﹸﻞ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﻘﻮﻟﻮﺍ ﺻﻤﺎﻡ ﻓﻘﻠﻮﺍ ﺻﻤﺼﺎﻡ .ﻭﺻﻤﻴﻢ ﻛﻞﱢ
ﺷﻲﺀ :ﺧﺎﻟِﺼﻪ .ﻭﻛﻠﻤﺔﹲ ﻟﻠﻌﺮﺏ ﻳﻘﻮﻟﻮﺎ ﻋﻨﺪ ﺍﻟﺸﻲﺀ ﺍﻟﻔﻈﻴﻊ" :ﺻﻤﻲ ﺻﻤﺎﻡِ" ﻛﺄﻧﻪ ﻣﻦ ﺃﲰﺎﺀ ﺍﻟﺪﺍﻫﻴﺔ.
ﻭﺟﺪﺍﻋﺔ :ﻓﹸﻌﺎﻟﺔ ﻣﻦ ﺍﳉﹶﺪﻉ ،ﻭﻫﻮ ﺍﻟﻘﻄﻊ ﻟﻸﺫﻧﲔ ﻭﺍﻷﻧﻒ.
ﻭﺃﻣﺎ ﺑﻨﻮ ﻧﺼﺮ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﻓﻤﻨﻬﻢ ﺩﳘﺎﻥ ﻭﺑﻨﻮ ﺇﻧﺴﺎﻥٍ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﻣﺎﻟﻚ ﺑﻦ ﻋﻮﻑ ،ﻛﺎﻥ ﻋﻠﻰ ﻫﻮﺍﺯﻥﹶ ﻳﻮﻡ ﺣﻨﲔ ،ﻓﺄﺳﻠﻢ ﻓﺄﻋﻄﺎﻩ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺎﺋﺔﹰ
ﻣﻦ ﺍﻹﺑﻞ ﻣﻊ ﺍﳌﺆﻟﱠﻔﺔ ﻗﻠﻮﻢ.
ﻭﻣﻨﻬﻢ ﺃﻫﻞﹸ ﺑﻴﺖٍ ﺑﺎﻟﺒﺼﺮﺓ ﻳﻌﺮﻓﻮﻥ ﺑﺒﲏ ﻏﹶﻼﹶﺏٍ ،ﻭﻏﹶﻼﹶﺏٍ :ﺟﺪﺓﹲ ﳍﻢ ﻣﻦ ﻣﺤﺎﺭﺏ ﺑﻦ ﺧﺼﻔﺔ .ﻭﻏﹶﻼﹶﺏٍ :ﻓﹶﻌﺎﻝِ
ﻣﻦ ﺍﻟﻐﻠﹶﺐ ،ﻣﻌﺪﻭﻝ ﻣﺜﻞ ﺣﺬﹶﺍﻡِ ﻭﻗﹶﻄﺎﻡِ.
ﻭﻗﺪ ﻣﺮ .ﺑﻨﻮ ﻋﻘﹶﻴﻞ ،ﻭﺍﳊﹶﺮِﻳﺶ ،ﻭﺟﻌﺪﺓ ،ﻗﹸﺸﲑ :ﺑﻨﻮ ﻛﻌﺐ ،ﻭﺍﻟﻌﺠﻼﻥ ﺍﺑﻦ ﻋﺒﺪِ ﺍﷲ.
ﻭﺍﺷﺘﻘﺎﻕ ﻋﻘﹶﻴﻞ ﻣﻦ ﺃﺣﺪ ﺷﻴﺌﲔ :ﺇﻣﺎ ﺗﺼﻐﲑ ﻋﻘﹾﻞ ﺃﻭ ﺗﺼﻐﲑ ﺃﻋﻘﹶﻞﹶ .ﻭﺍﻟﻌﻘﹶﻞ :ﺩﻧﻮ ﺍﻟﺮﻛﺒﺘﲔ ،ﻭﻫﻮ ﺩﻭﻥ
ﻭﱎ ﺑﻄﻮﻥ ﺑﲏ ﺍﳊﹶﺮِﻳﺶ :ﺑﻨﻮ ﺷﻜﹶﻞ .ﻭﺍﺷﺘﻘﺎﻕ ﺷﻜﹶﻞ ﻣﻦ ﺍﻟﺸﻜﻠﺔ ،ﻭﻫﻮ ﺍﺧﺘﻼﻁﹸ ﲪﺮﺓٍ ﺑﺒﻴﺎﺽٍ ،ﻣﺜﻞ ﺍﻟﺪﻡ
ﻭﺍﻟﺰﺑﺪِ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ .ﻭﻳﻘﺎﻝ :ﻋﲔ ﺷﻜﹾﻼﺀُ ،ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺑﻴﺎﺿﻬﺎ ﺷﺒﻴﻪ ﺑﺎﻟﺘﻮﺭﺩ ،ﻭﻫﻮ ﻳﺴﺘﺤﺴﻦ ﺇﺫﺍ ﻛﺎﻥ
ﻗﻠﻴﻼﹰ .ﻭﺷﺎﻛِﻠﺔﹸ ﺍﻟﺪﺍﺑﺔ ﻭﺍﻹﻧﺴﺎﻥ :ﻣﺎ ﺍﺳﺘﺮﻕ ﻣﻦ ﺍﳋﹶﺼﺮ؛ ﻭﺍﳉﻤﻊ ﺷﻮﺍﻛﻞﹸ .ﻭﺷﺎﻛﻠﺔ ﺍﻟﺮﺟﻞ :ﺍﻟﻄﱠﺮﻳﻘﺔ ﺍﻟﱵ
ﻳﺄﺧﺬ ﻓﻴﻬﺎ ﻭﰲ ﺍﻟﺘﱰﻳﻞ" :ﻗﻞ ﻛﹸﻞﱞ ﻳﻌﻤﻞﹸ ﻋﻠﻰ ﺷﺎﻛِﻠﹶﺘﻪ" ﺃﻱ ﻋﻠﻰ ﻃﺮﻳﻘﺘﻪ .ﻭﺍﷲ ﻋﺰ ﻭﺟﻞﹼ ﺃﻋﻠﻢ .ﻭﺍﻷﺷﻜﹶﻞ:
ﺴﺪﺭ ﺍﳉﺒﻠﻲ .ﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ:
ﺍﻟ
ﻤﺜﻝُ ﺍﻟﺤﻨﺎﻴﺎ ﻤﻥ ﻗِﻴﺎﺱ ﺍﻷﺸﻜﹶ ﻝِ
ﺜﻘﻴﻑ
ﻭﺍﲰﻪ ﻗﹶﺴِﻲ ﺑﻦ ﻣﻨﺒﻪ .ﻭﻗﹶﺴِﻲ :ﻓﻌﻴﻞ ﻣﻦ ﺍﻟﻘﹶﺴﻮﺓ ،ﻭﺫﻟﻚ ﺃﻧﻪ ﻗﹶﺘﻞ ﺭﺟﻼﹰ ﻓﻘﻴﻞ ﻗﹶﺴﺎ ﻋﻠﻴﻪ ،ﻭﻛﺎﻥ ﻏﻠﻴﻈﺎﹰ ﻗﺎﺳﻴﺎﹰ.
ﻭﺛﻘﹶﻴﻒ :ﻓﹶﻌِﻴﻞ ﻣﻦ ﻗﻮﳍﻢ :ﺛﻘِﻔﹾﺖ ﺍﻟﺸﻲﺀَ ﺃﺛﻘﹶﻔﹸﻪ ﺛﹶﻘﹾﻔﺎﹰ ،ﺇﺫﺍ ﺣﺬﹶﻗﹾﺘﻪ ﻭﺃﺣﻜﻤﺘﻪ .ﻭﻛﻞﱡ ﺷﻲﺀٍ ﻗﻮﻣﺘﻪ ﻓﻘﺪ ﺛﻘﱠﻔﺘﻪ.
ﻭﻣﻨﻪ ﺗﺜﻘﻴﻒ ﺍﻟﺮﻣﺢ.
ﻭﻣﻦ ﻗﺒﺎﺋﻠﻬﻢ :ﺑﻨﻮ ﺍﳊﹸﻄﹶﻴﻂ ،ﻭﺑﻨﻮ ﻏﺎﺿﺮﺓ.
ﻓﺄﻣﺎ ﻏﺎﺿِﺮﺓ ﻓﻤﻦ ﺍﻟﻐﻀﺎﺭﺓ ،ﻭﻫﻲ ﻧﻀﺮﺓ ﺍﻟﺸﺒﺎﺏ .ﻭﻏﹶﻀﺎﺭﺓ ﺍﻟﻌﻴﺶ :ﻧﻌﻤﺘﻪ ﻭﻟِﻴﻨﻪ .ﻳﻘﺎﻝ :ﻫﻢ ﰲ ﻧﻀﺮﺓٍ ﻣﻦ
ﻭﻣﻦ ﻭﻟﺪ ﻣﻌﺘﺐ :ﺍﳊﺠﺎﺝ ﺑﻦ ﻳﻮﺳﻒ ﺑﻦ ﺃﰊ ﻋﻘِﻴﻞ .ﻭﻳﻮﺳﻒ :ﺍﺳﻢ ﺃﻋﺠﻤﻲ ،ﻭﻣﺎﺕ ﻳﻮﺳﻒ ﻭﺍﳊﺠﺎﺝ ﻭﺍﱄ
ﺍﳌﺪﻳﻨﺔ ،ﻓﻨﻌﺎﻩ ﻋﻠﻰ ﺍﳌﻨﱪ ﻓﻘﺎﻝ " :ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﻣﻀﻰ ﻭﱂ ﻳﺪﻉ ﻣﺎﻻﹰ" .ﻭﻟﻠﺤﺠﺎﺝ ﻋﻘِﺐ ﺑﺎﻟﺸﺎﻡِ ﻭﻏﲑﻫﺎ.
ﻓﻤﻦ ﻗﺒﺎﻳﻞ ﺑﲏ ﺳﻠﹶﻴﻢ :ﺑﻨﻮ ﺫﹶﻛﹾﻮﺍﻥ ﻭﺑﻨﻮ ﺑﻬﺜﺔ ،ﻭﺑﻨﻮ ﺳﻤﺎﻝ ﻭﺑﻨﻮ ﺑﻬﺰ ،ﻭﺑﻨﻮ ﻣﻄﺮﻭﺩ ﻭﺑﻨﻮ ﺍﻟﺸﺮﻳﺪ ،ﻭﺑﻨﻮ ﻗﹸﻨﻔﹸﺬ
ﻭﺑﻨﻮ ﻋﺼﻴﺔ ﻭﺑﻨﻮ ﻇﹶﻔﹶﺮ.
ﻭﺍﺷﺘﻘﺎﻕ ﺑﻬﺜﺔ ﻣﻦ ﻗﻮﳍﻢ :ﻓﻼﻥﹲ ﻟِﺒﻬﺜﺔ ،ﻛﺄﻧﻪ ﻟﺰِﻧﻴﺔٍ ﻭﻣﺎ ﺃﺷﺒﻬﻬﺎ .ﻭﻛﺄﻥﱠ ﺍﻟﺒﻬﺜﺔﹶ ﺳِﻔﹶﺎﺡ .ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﺍﻟﺒﻬﺜﺔ
ﻣﻦ ﻗﻮﳍﻢ :ﺗﺒﻬﺚﹶ ﰲ ﻭﺟﻬِﻪ ،ﺇﺫﺍ ﺃﻇﻬﺮ ﻟﻪ ﺑِﺸﺮﺍﹰ.
ﻭﺃﻣﺎ ﺑﻨﻮ ﺳﻤﺎﻝٍ ﻓﻤﻨﻬﻢ :ﺑﻨﻮ ﺣﺮﺍﻡ ﺑﻦ ﺳﻤﺎﻝ .ﻭ ﺇﳕﱠﺎ ﺳﻤﻞﹶ ﻋﲔ ﺭﺟﻞٍ ﻓﺴﻤﻲ ﺳﻤﺎﻻﹰ .ﻳﻘﺎﻝ :ﲰﻞ ﻋﻴﻨﻪ ،ﺇﺫﺍ
ﺃﲪﻰ ﺧﺸﺒﺔﹰ ﺃﻭ ﺣﺪﻳﺪﺓﹰ ﻭﺃﺩﺧﻠﻬﺎ ﻓﻴﻬﺎ .ﲰﻠﹾﺖ ﺍﻟﻌﲔ ﺃﲰﻠﹸﻬﺎ ﺳﻤﻼﹰ .ﻭﺍﻟﺴﻤﻞ :ﺍﻟﺜﱠﻮﺏ ﺍﳋﹶﻠﹶﻖ .ﲰﻞﹶ ﺍﻟﺜﱠﻮﺏ
ﺳﻤﻮﻻﹰ.
ﻭﺑﻬﺰ ﻣﻦ ﻗﻮﳍﻢ :ﺑﻬﺰ ﰲ ﺻﺪﺭﻩ ،ﺇﺫﺍ ﺩﻓﹶﻌﻪ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﲤﻴﻢ ﻭﻋﻤﲑ :ﺍﺑﻨﺎ ﺍﳊﹸﺒﺎﺏ .ﻭﻛﺎﻥ ﻋﻤﲑ ﻣﻦ ﻓﹸﺮﺳﺎﻥ ﺍﻟﻨﺎﺱ ﰲ ﺃﻳﺎﻡ ﻋﺒﺪ ﺍﳌﻠﻚ ﻭﺃﻳﺎﻡ ﺍﻟﻔﺘﻨﺔ
ﺑﺎﻟﺸﺎﻡ ،ﻭﻛﺎﻥ ﺍﻣﺘﻨﻊ ﻋﻠﻰ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻨﺼﻴﺒﲔ ﻭﻏﹶﻠﹶﺐ ﻋﻠﻴﻬﺎ ﻭﻋﺼﺎﻩ.
ﻭﺍﳊﹸﺒﺎﺏ :ﺿﺮﺏ ﻣﻨﻢ ﺍﳊﻴﺎﺕ .ﻭﺍﳊِﺒﺎﺏ ،ﺑﻜﺴﺮ ﺍﳊﺎﺀ :ﺍﳊﹸﺐ ﺑﻌﻴﻨﻪ .ﻭﺍﳊﺒﻴﺐ ﻣﻌﺮﻭﻑ .ﻭﺍﳊِﺐ ﻭﺍﳊﺒﻴﺐ
ﻭﺍﺣﺪ .ﻭﺍﻟﺒﻌﲑ ﺍﳌﹸﺤِﺐ :ﺍﻟﺬﻱ ﻳﱪﻙ ﻓﻼ ﻳﺜﹸﻮﺭ .ﻭﺍﳊِﺐ :ﺍﻟﻘﹸﺮﻁ .ﻗﺎﻝ ﺍﻟﺮﺍﻋﻲ:
ﻤﻜﺎﻥ ﺍﻟﺤِﺏ ﻴﺴﺘﹶﻤﻊ ﺍﻟﺴﺭﺍﺭﺍ ﻴﺒﻴﺕﹸ ﺍﻟﺤﻴﺔﹸ ﺍﻟﻨﱠﻀﻨﺎﺽ ﻤﻨﻪ
ﻭﻣﻦ ﺑﲏ ﺫﹶﻛﹾﻮﺍﻥ :ﺍﳉﹶﺤﺎﻑ ﺑﻦ ﺣﻜﻴﻢ ،ﻭﻛﺎﻥ ﻣﻦ ﺷﻴﺎﻃﻴﻨﻬﻢ ﻭﻓﹸﺮﺳﺎﻢ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﻋﻨﻰ ﺍﻷﺧﻄﻞﹸ ﺑﻘﻮﻟﻪ:
ﺇﻟﻰ ﺍﷲ ﻓﻴﻬﺎ ﺍﻟﻤﺸﺘﻜﹶﻰ ﻭﺍﻟﻤﻌﻭﻝُ ﻟﻘﺩ ﺃﻭﻗﹶﻊ ﺍﻟﺠﺤﺎﻑﹸ ﺒﺎﻟﺒِﺸﹾﺭ ﻭﻗﻌﺔﹰ
ﻭﺍﺷﺘﻘﺎﻕ ﺍﳉﹶﺤﺎﻑ ﻣﻦ ﺍﳉﹶﺤﻒ ،ﻭﻫﻮ ﺍﻗﺘﻼﻋﻚ ﺍﻟﺸﻲﺀَ ،ﻭﺍﺳﺘﺌﺼﺎﻟﻚ ﺇﻳﺎﻩ ،ﻭﺟﺤﻒ ﺍﻟﺴﻴﻞﹸ ﺍﻟﻮﺍﺩﻱ ،ﺇﺫﺍ ﺍﻗﺘﻠﻊ
ﺃﺟﺮﺍﻓﹶﻪ .ﻭﲰﻴﺖ ﺍﳉﹸﺤﻔﺔﹸ ،ﻣﱰﻝﹲ ﺑﺎﻟﻘﹸﺮﺏ ﻣﻦ ﻣﻜﹼﺔ ،ﻷﻥ ﺍﻟﺴﻴﻞﹶ ﺟﺤﻒ ﺃﻫﻠﹶﻬﺎ ،ﺃﻱ ﺍﻗﺘﻠﻌﻬﻢ ﻓﺬﻫﺐ ﻢ .ﻭﻣﻨﻪ
ﻗﻮﻝ ﺍﻟﻨﺎﺱ :ﺃﺟﺤﻒ ﰊ ﻫﺬﺍ ﺍﻷﻣﺮ ،ﺃﻱ ﺃﺿﺮ ﰊ.
ﻭﻣﻨﻪ :ﺍﳊﺠﺎﺝ ﺑﻦ ﻋِﻼﻁ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻔﹶﺘﺢ ﺧﻴﱪ ﺇﱃ ﻣﻜﱠﺔﹶ ﻭﺃﺳﻠﹶﻢ.
ﻭﺍﺷﺘﻘﺎﻕ ﻋِﻼﹶﻁ ﻣِﻦ ﻭﺳﻢ ﺍﻟﺒﻌﲑِ ﺑﻮﺷﻢٍ ﰲ ﻋﺮﺽ ﺧﺪﻩ ﺃﻭ ﰲ ﻋﻨﻘﻪ .ﻋﻠﹶﻄﹾﺖ ﺍﻟﺒﻌﲑ ﺃﹶﻋﻠﹸﻄﻪ ﻋﻠﹾﻄﺎﹰ ،ﻓﻬﻮ ﻣﻌﻠﻮﻁﹲ.
ﻭﺍﻟﻌﻠﹾﻄﺔ :ﻗِﻼﺩﺓﹲ ﻣﻦ ﺣﺐ ﺍﳊﻨﻈﻞ ،ﻭﻳﻘﺎﻝ :ﺑﻌﲑ ﻋﻄﹸﻞﹲ ﻭﻋﻠﹸﻂﹲ ،ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻋﻠﻴﻪ ﺧِﻄﺎﻡ؛ ﻭﻫﻮ ﻣﻦ ﺍﳌﻘﻠﻮﺏ.
ﻭﻣﻨﻬﻢ :ﺃﹸﺳﻴﺪ ﺑﻦ ﺯﺍﻓﺮ ﻛﺎﻥ ﻣﻦ ﺭﺟﺎﳍﻢ ﰲ ﺯﻣﺎﻥِ ﺁﻝ ﻣﺮﻭﺍﻥ ،ﻭﻛﺎﻥ ﻋﻠﻰ ﺃﺭﻣﻴﻨِﻴﺔﹶ ﺩﻫﺮﺍﹰ .ﻭﺃﹸﺳﻴﺪ :ﺗﺼﻐﲑ ﺃﺳﺪ.
ﻭﻧﺪﺑﺔ ﻣﻦ ﻗﻮﳍﻢ :ﺭﺟﻞﹲ ﻧﺪﺏ ﻭﺍﻣﺮﺃﺓﹲ ﻧﺪﺑﺔ ،ﺇﺫﺍ ﻛﺎﻥ ﺳﺮﻳﻊ ﺍﻟﻨﻬﻮﺽ ﰲ ﺍﻷﻣﻮﺭ .ﻭﺍﻟﻨﺪﺏ :ﺍﻷﺛﹶﺮ ﰲ ﺍﻟﻮﺟﻪ
ﻭﻏﲑِﻩ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻤﻠﹾﺴﺎﺀ ﻟﻴﺱ ﺒﻬﺎ ﺨﺎﻝٌ ﻭﻻ ﻨﹶﺩ ﺏ
ﻭﺍﳉﻤﻊ ﻧﺪﻭﺏ ﻭﺃﻧﺪﺍﺏ .ﻭﻧﺪﺑﺖ ﺍﳌﻴﺖ ﺃﻧﺪﺑﻪ ﻧﺪﺑﺎﹰ ،ﺇﺫﺍ ﺭﺛﻴﺘﻪ .ﻭﺍﻧﺘﺪﺏ ﻓﻼ ﻥﹲ ﻟﻜﺬﺍ ﻭﻛﺬﺍ ،ﺇﺫﺍ ﺃﻇﻬﺮ ﻧﻔﺴﻪ
ﻓﻴﻪ.
ﻭﻣﻦ ﺷﻌﺮﺍﺋﻬﻢ ﻭﻓﹸﺮﺳﺎﻢ :ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﻣِﺮﺩﺍﺱ ،ﺃﺳﻠﹶﻢ ﻭﺷﻬِﺪ ﻣﻊ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﻨﻴﻨﺎﹰ ﻋﻠﻰ ﻓﹶﺮﺳﻪ
ﺍﻟﻌﺒﻴﺪ ،ﻓﺄﻋﻄﺎﻩ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﺭﺑﻊ ﻗﻼﺋﺺ ،ﻓﻘﺎﻝ ﺍﻟﻌﺒﺎﺱ:
ﺩِ ﺒﻴﻥ ﻋ ﻴﻴﻨﺔ ﻭﺍﻷﻗﺭﻉِ ﺃﺘﺠﻌﻝُ ﻨﹶﻬﺒِﻲ ﻭﻨﻬﺏ ﺍﻟﻌﺒﻲ
ﻓﺄﻣﺎ ﺭﺑﻴﻌﺔﹶ ﺑﻦ ﻧِﺰﺍﺭ ﻓﺎﻟﺮﺑﻴﻌﺔ :ﺍﻟﺼﺨﺮﺓ ﺍﻟﱵ ﺗﺮﺑﻊ ﻭﺗﺤﻤﻞ ﺑﺎﻟﻴﺪ .ﻭﺍﻟﺮﺑﻴﻌﺔ :ﺍﻟﺒﻴﻀﺔ ﻣﻦ ﺣﺪﻳﺪ .ﻭﺍﻟﺮﺑﻴﻌﺔ :ﺍﳍﻮﺍﺀ
ﺍﻟﺬﻱ ﺑﲔ ﺃﹸﺛﻔِﻴﺘﻲ ﺍﻟﻘِﺪﺭ .ﻭﺍﻟﺮﺑﻴﻊ ﻣﻦ ﺍﻟﺰﻣﺎﻥ ﻣﻌﺮﻭﻑ .ﻭﺍﳌﹶﺮﺑﻊ :ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻳﱰِﻟﻪ ﺍﻟﻘﻮﻡ .ﻭﻧﺎﻗﺔﹲ ﻣِﺮﺑﺎﻉ :ﺗﻨﺘﺞ
ﰲ ﺍﻟﺮﺑﻴﻊ ،ﻓﻮﻟﺪﻫﺎ ﺭﺑﻊ .ﻭﺭﺑﻊ ﰲ ﺍﳌﻜﺎﻥ ،ﺇﺫﺍ ﺃﻗﺎﻡ ﺑﻪ .ﻭﺧﻴﻞﹲ ﻣﺮﺍﺑﻴﻊ ﻣﻦ ﻗﻮﳍﻢ :ﺭﺟﻞ ﻣﺮﺑﻮﻉ ﻭﺭﺑﻌﺔﹲ.
ﻭﺍﻟﺮﺑﻌﺔ :ﺣﻲ ﻣﻦ ﺍﻷ ﺯﺩ .ﻭﺭﺟﻞﹲ ﻣﺮﺑﻮﻉ :ﻧﺄﺧﺬﹸﻩ ﺣﻤﻰ ﺍﻟﺮﺑﻊ .ﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ:
ﺤﻭﺃَﺒﺔﹲ ﺘﹸﻨﹾﻘِﺽ ﺒﺎﻟﻀﻠﻭﻉِ ﺒِﺌْﺱ ﺩﻭﺍﺀ ﺍﻟﻌﺯﺏ ﺍﻟﻤﺭﺒﻭ ﻉِ
ﺍﻟﺮﻭﺑﻊ :ﺍﻟﺮﺟﻞﹸ ﺍﻟﻀﻌﻴﻒ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻋﻠﻰ ﺍﺴﺘِ ﻪِ ﺭﻭﺒﻌﺔﹰ ﻭﺭﻭﺒﻌﺎ ﻭﻤﻥ ﻫﻤﺯﻨﺎ ﻋﺯﻩ ﺘﺒﺭﻜﹶﻌﺎ
ﻭﺍﳌِﺮﺑﻌﺔ :ﻋﺼﺎﹰ ﳜﺬﹸﻫﺎ ﺭﺟﻼﻥِ ﻓﻴﺤﻤﻼﻥ ﺎ ﺃﺣﺪ ﺍﻟﻌِﻜﹾﻤﲔ ﻓﻴﻀﻌﺎﻧﻪ ﻋﻠﻰ ﻇﹶﻬﺮ ﺍﻟﺒﻌﲑ .ﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ:
ﻓﻴﻤﻦ ﻗﺒﺎﺋﻞ ﺿﺒﻴﻌﺔ :ﺃﺣﻤﺲ .ﻭﺍﳊﹶﻤﺲ :ﺍﻟﺸﺪﺓ .ﻳﻘﺎﻝ :ﺣﻤِﺴﺖ ﺍﳊﺮﺏ ،ﺇﺫﺍ ﺍﺷﺘﺪﺕ .ﻭﻗﺪ ﲰﺖ ﺍﻟﻌﺮﺏ
ﺃﺣﻤﺲ ﻭﺣﻤﻴﺴﺎ.
ﻓﻤﻦ ﻗﺒﺎﺋﻞ ﺃﲪﺲ :ﻧ ﺬِﻳﺮ ﻭﺟﻠﹶ ﻲ ،ﻭﺑﻞﱞ.
ﺠﻠﹶﻲ :ﺗﺼﻐﲑ ﺟﻞﹼ .ﻭﺍﳉﹶﻞﹼ ﻭﺍﳉﹸﻞﱡ ﻭﺍﺣﺪ .ﻭﻳﻘﺎﻝ :ﺟﻠﱠﻰ ﺍﻟﻘﻮﻡ ﻋﻦ ﻣﻮﺿﻊِ ﻛﺬﺍ ﻭﻛﺬﺍ ،ﻭﺟﻼﹶ ﺇﺫﺍ ﺍﻧﺘﻘﻠﻮﺍ ﻋﻨﻪ ﻓ
ﻭﻳﻘﺎﻝ :ﻭﻟِﻲ ﻓﻼﻥﹲ ﺍﳉﺎﻟﱠﺔ ﻭﺍﳉﺎﻟِﻴﺔ .ﻭﺟﻞﱡ ﺍﳌﺘﺎﻉِ ﻣﻌﺮﻭﻑ .ﻭﻛﻞﱡ ﻣﻨﻜﺸﻒٍ ﺟﻼﹰ ،ﻭﺑﻪ ﲰﻲ ﺍﻟﺼﺒﺢ ﺟﻼﹰ .ﻗﺎﻝ
ﺍﻟﺸﺎﻋﺮ:
ﺃﻨﺎ ﺍﺒﻥ ﺠﻼ ﻭﻁﹶﻼﱠﻉ ﺍﻟﺜﱠﻨﺎﻴﺎ
ﺃﻱ ﺃﻧﺎ ﺍﺑﻦ ﺍﻟﻈﺎﻫﺮ ﺍﳌﻜﺸﻮﻑ .ﻭﻗﺎﻝ ﺍﻟﻌﺠﺎﺝ:
ﺒﻪ ﺍﺒﻥ ﺃﺠﻠﹶﻰ ﻭﺍﻓﻕﹶ ﺍﻹﺴﻔﺎﺭﺍ ﻻ ﻗﹶﻭﺍ ﺒﻪ ﺍﻟﺤﺠﺎﺝ ﻭﺍﻹﺼﺤﺎﺭﺍ
ﻭﱂ ﻳﻘﻞ ﺃﺣﺪ ﺃﺟﻠﹶﻰ ﺇﻻﹼ ﺍﻟﻌﺠﺎﺝ .ﻭﻗﺎﻝ ﺁﺧﺮ:
ﻜﺎﻟﺼﺒﺢ ﺠﻼﱠﻩ ﺍﻟﻤﺠﻠﻰ ﻓﺎﻨﹾﺠﻠﹶﻰ
ﻭﺟﻠﹶﻮﺕ ﺍﻟﺴﻴﻒ ﻭﻏﲑﻩ ﺃﺟﻠﹸﻮﻩ ﺟِﻼﺀً .ﻭﺟﻠﹶﻮﺕ ﺍﻟﻌﺮﻭﺱ ﺟﻠﹾﻮﺍﹰ .ﻭﻳﻘﺎﻝ :ﺃﻋﻄﹶﻰ ﺍﻟﻌﺮﻭﺱ ﺟﻠﻮﺗﻬﺎ ،ﺃﻱ ﻣﺎ
ﻳﻌﻄِﻴﻬﺎ ﺇﺫﺍ ﺟﻠِﻴﺖ ﻋﻠﻴﻪ .ﻭﻳﻘﺎﻝ :ﻫﺬﻩ ﺟﻠﻴﺔ ﺍﻷﻣﺮِ ،ﺃﻱ ﻣﺎ ﻭﺿﺢ ﻣﻨﻪ .ﻭﺍﳉِﻠﱠﺔ :ﺍﻟﺒﻌﺮ .ﻭﻧﻬِﻲ ﻋﻦ ﺃﻛﻞ ﺍﳉﹶﻼﱠﻟﺔ
ﺍﻟﱵ ﺗﺄﻛﻞ ﺍﻟﻌﺬِﺭﺓ .ﻭﺍﳉﻠﻴﻞ :ﺍﻟﺜﱡﻤﺎﻡ ،ﺿﺮﺏ ﻣﻦ ﺍﻟﺸﺠﺮ .ﻭﺍﱠﻠﺔ :ﺍﻟﺼﺤﻴﻔﺔ ﻳﻜﺘﺐ ﻓﻴﻬﺎ ﺷﻲﺀٌ ﻣﻦ ﺍﳊﻜﻤﺔ.
ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻗﻭﻴﻡ ﻓﻤﺎ ﻴﺭﺠﻭﻥ ﻏﻴﺭ ﺍﻟﻌﻭﺍﻗﺏِ ﻤﺠﻠﹼ ﺘﹸﻬﻡ ﺫﺍﺕﹸ ﺍﻹﻟﻪِ ﻭﺩﻴﻨﹸﻬﻡ
ﻭﺩﻭﻓﹶﻦ ﻓﹶﻮﻋﻞ ﻣﻦ ﺍﻟﺪﻓﹾﻦ ﻓﻴﻤﺎ ﺃﺣِﺴﺐ ،ﻭﺍﻟﺪﻓﺎﺋﻦ :ﺍﻟﺮﻛﺎﻳﺎ ﺍﻟﱵ ﺩﻓِﻴﻨﺖ ﰒ ﺍﺳﺘﺨﺮِﺟﺖ .ﻭﻫﻲ ﺍﻟﺪﻓﹶﺎﻥ ﺃﻳﻀﺎﹰ.
ﻭﻣﻨﻬﻢ :ﺍﳊﺎﺭﺙ ﺍﻷﺿﺠﻢ ،ﻭﺇﻟﻴﻪ ﻧﺴِﺒﺖ ﺿﺒﻴﻌﺔ ﺃﺿﺠﻢ .ﻭﺍﻟﻀﺠﻢ :ﺍﻋﻮﺟﺎﺝ ﰲ ﺍﻟﻔﻚ ﺃﻭ ﺍﳊﻨﻚ .ﻭﻛﺎﻥ
ﺃﺿﺠﻢ ﻗﺪﱘ ﺍﻟﺴﻮﺩﺩ ﻓﻴﻬﻢ ،ﻛﺎﻧﺖ ﺗﺠﺒﻰ ﺇﻟﻴﻪ ﺇﺗﺎﻭﻢ.
ﻭﻣﻨﻬﻢ :ﺍﳌﺘﻠﻤﺲ ﺍﻟﺸﺎﻋﺮ ،ﻭﺍﲰﻪ ﺟﺮﻳﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻯ .ﻭﲰﻲ ﺍﳌﻘﻠﻤﺲ ﻟﻘﻮﻟﻪ:
ﺯﻨﺎﺒﻴﺭﻩ ﻭﺍﻷﺯﺭﻕﹸ ﺍﻟﻤﺘ ﻠﱢﻤ ﺱ ﻓﻬﺫﺍ ﺃﻭﺍﻥ ﺍﻟﻌِﺭﺽ ﺤ ﻲ ﺫﹸﺒﺎﺒﻪ
ﻭﻛﺎﻥ ﻫﺠﺎ ﻋﻤﺮﻭ ﺑﻦ ﻫﻨﺪٍ ﺍﳌﻠﻚ ﻓﻠﺠﺄ ﺇﱃ ﺍﻟﺸﺎﻡ ﻓﺼﺎﺭ ﺇﱃ ﺁﻝِ ﺟﻔﹾﻨﺔ.
ﻭﻣﻨﻬﻢ :ﻋﻤﺮﻭ ﺑﻦ ﻋﺼﻢ ،ﺍﻟﺬﻱ ﺣﻤﻞﹶ ﺍﻟﺪﻣﺎﺀ ﺍﻟﱵ ﻛﺎﻧﺖ ﺑﲔ ﺑﲏ ﺳﺪﻭﺱ ﻭﺑﲏ ﻋﻨﺰﺓ ﰲ ﺍﳉﺎﻫﻠﻴﺔ.
ﻭﻣﻨﻬﻢ ﺃﺑﻮ ﺍﻟﺘﻴﺎﺡ ،ﻛﺎﻥ ﻣﻦ ﺃﺟِﻠﱠﺔِ ﺃﻫﻞِ ﺍﻟﺒﺼﺮﺓ ،ﻭﻻ ﻋﻘِﺐ ﻟﻪ .ﻭﺗﻴﺎﺡ :ﻓﻌﺎﻝ ﻣﻦ ﻗﻮﳍﻢ :ﺗﺎﺡ ﻳﺘِﻴﺢ ﺗﻴﺤﺎﹰ ،ﺇﺫﺍ
ﲦﺎﻳﻞﹶ ﰲ ﻣﺸﻴﻪِ .ﻭﻓﺮﺱ ﺗﻴﺎﺡ ،ﺇﺫﺍ ﺍﻋﺘﺮﺽ ﰲ ﺟﺮﻳﻪ ﻓﺄﺧﺬﹶ ﳝﻴﻨﺎﹰ ﻭﺷِﻤﺎﻻﹰ .ﻭﻗﻠﺐ ﻣِﺘﻴﺢ ،ﺇﺫﺍ ﻛﺎﻥ ﻳﱰِﻉ ﺇﱃ
ﺃﹸﻻﱠﻓِﻪِ ،ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻨﹶﻌﻡ ﻻﺕﹶ ﻫﻨﱠﺎ ﺇﻥ ﻗﻠﺏ :ﻤِ ﺘﹾﻴﺢ
ﻭﻓﺮﺱ ﺗﻴﺤﺎﻥﹲ ﻣﺜﻞ ﺗﻴﺎﺡٍ ﺳﻮﺍﺀٌ .ﻭﺃﺗﺎﺡ ﺍﷲ ﻟﻪ ﻛﺬﺍ ﻭﻛﺬﺍ ،ﺇﺫﺍ ﻗﹶﻀﺎﻩ ﻋﻠﻴﻪ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﺷﺒﻴﻞ ﺑﻦ ﻋﺰﺭﺓﹶ ﺍﻟﻌﻼﱠﻣﺔﹸ ،ﻛﺎﻥ ﻓﺼﻴﺤﺎﹰ ﻋﺎﳌﺎﹰ ﺷﺮﻳﻔﺎﹰ ،ﻭﻣﺎﺕ ﺑﺎﻟﺒﺼﺮﺓ ﻭﺃﺩﺭﻙ ﺩﻭﻟﺔﹶ ﺑﲏ ﺍﻟﻌﺒﺎﺱ،
ﻭﻛﺎﻥ ﻳﺮﻯ ﺭﺃﹾﻱ ﺍﳋﻮﺍﺭﺝ .ﻭﻋﺰﺭﺓ ﺍﺷﺘﻘﺎﻗﹸﻬﺎ ﻣﻦ ﻗﻮﳍﻢ :ﻋﺰﺭﺕ ﺍﻟﺮﺟﻞﹶ ،ﺇﺫﺍ ﺷﺎﻳﻌﺘﻪ ﻋﻠﻰ ﺃﻣﺮﻩ .ﻭﻛﺬﻟﻚ ﻓﺴﺮ
ﰲ ﺍﻟﺘﱰﻳﻞ" :ﻭﺗﻌﺰﺭﻭﻩ ﻭﺗﻮﻗﱢﺮﻭﻩ" ﻭﺍﷲ ﻋﺰ ﻭﺟﻞﱠ ﺃﻋﻠﻢ .ﻭﺍﻟﺘﻌﺰﻳﺮ ﺩﻭ ﹶﻥ ﺍﳊ ﺪ .ﻭﺍﻟﻌﺰﺭ :ﺍﻧﺘﺰﺍﻋﻚ ﺍﻟﺸﻲﺀَ ﺑﻌﻨﻒ.
ﻭﺯﻋﻤﻮﺍ ﺃﻥﱠ ﺍﻟﻌﺰﺭ ﺿﺮﺏ ﻣﻦ ﺍﻟﺸﺠﺮ ﻻ ﺃﹶﺣﻘﱡﻪ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﺍﳌﹸﺨﻴﻞ .ﻭﻣﺨﻴﻞ :ﻣﻔﻌﻞ ﻣﻦ ﺍﻟﺘﺨﻴﻴﻞ .ﺗﻘﻮﻝ :ﲣﻴﻞﹶ ﱄ ﺍﻟﺸﻲﺀِ ،ﺇﺫﺍ ﺭﺃﻳﺘﻪ ﻭﱂ ﺗﺴﺘﻴﻘِﻨﻪ .ﻭﺍﳋﻴﺎﻝﹸ ﻣﻦ
ﻫﺬﺍ ﻭﺍﳋﹸﻴﻼﺀ :ﻣﺸﻲ ﻓﻴﻪ ﺗﺒﺨﺘﺮ .ﻭﺭﺟﻞﹲ ﳐﺘﺎﻝ ﻣِﻦ ﺍﳋﹸﻴﻼﺀ ﻭﺍﳋﺎﻝِ .ﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ:
ﻭﺍﻹِﺭﻡ :ﺍﻟﻌﻠﻢ ﻳﻨﺼﺐ ﻟﻴﻬﺘﺪﻯ ﺑﻪ .ﻭﺃﺣﺮﺱ :ﺃﺗﻰ ﻋﻠﻴﻪ ﺍﳊﹶﺮﺱ ،ﻭﻫﻮ ﺍﻟﺪﻫﺮ .ﻭﻋﻨﻴﺰﺓ :ﻣﻮﺿﻊ .ﻭﺑﻨﻮ ﻋﻨﺰ ﺑﻦ
ﻭﺍﺋﻞٍ :ﺇﺧﻮﺓﹸ ﺑﻜﺮ ﺑﻦ ﻭﺍﺋﻞ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ﰲ ﻋﻨﻴﺰﺓﹶ ﺍﳌﻮﺿﻊِ:
ﺒﺠﻨﹾﺏِ ﻋﻨﻴﺯﺓٍ ﺭﺤﻴﺎ ﻤﺩﻴﺭِ ﻜﺄﻨﱠﺎ ﻏﹸﺩﻭﺓﹰ ﻭﺒﻨﻰ ﺃﺒِﻴﻨﺎ
ﻓﻤﻦ ﻗﺒﺎﺋﻠﻪ ﻋﺒﺪ ﺍﻟﻘﻴﺲ :ﺍﻟﻠﱠﺒﻮﺀ ،ﺣﻲ ﻋﻈﻴﻢ ﻳﻬﻤﺰ ﻭﻻ ﻳﻬﻤﺰ ﻓﻤﻦ ﻫ ﻤﺰﻩ ﻓﻨﺴﺐ ﺇﻟﻴﻪ ﻗﺎﻝ ﻟﹶﺒﻮﺋﻲ .ﻭﻣﻦ ﱂ ﻳﻬﻤﺰ
ﻗﺎﻝ ﻟﹶﺒﻮﺉ .ﻭﻟِﻠﱠﺒﻮﺀٍ ﻋﺪﺩ ﻛﺜﲑ ﺑِﺘﻮﺝ ﻭﻏﲑﻫﺎ ،ﻭﻟﻴﺲ ﻓﻴﻬﻢ ﺭﺟﻞﹲ ﻣﻌﺮﻭﻑ ﺇﻻ ﺭﺟﻞ ﻳﻘﺎﻝ ﻟﻪ ﺯﻳﺎﺩ ﺍﻟﻔﹶﺮﺱ ،ﻛﺎﻥ
ﺳﺎﺭ ﺇﱃ ﻧﺠﺪﺓﹶ ﲜﻨﺪٍ ﺃﻋﻄﺎﻫﻢ ﻣﻦ ﻣﺎﻟﻪ ،ﻓﻘﹸﺘِﻞ .ﻭﺍﻟﻠﱠﺒﺆﺓ :ﻟﺒﺆﺓ ﺍﻷﺳﺪ .ﻭﻗﺎﻝ ﻗﻮﻡ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ :ﺇﻥﹾ ﻛﺎﻥﹶ ﺍﻟﻠﱠﺒﻮﺀ
ﻣﻬﻤﻮﺯﺍﹰ ﻓﻬﻮ ﻣﻦ ﺍﻟﻠﱠﺒﺄ ﻳﺎ ﻫﺬﺍ .ﻭﺇﻥ ﻛﺎﻥ ﻏﲑ ﻣﻬﻤﻮﺯ ﻓﻬﻮ ﻣﻦ ﻟﹶﺒﻮﺓ ﺍﻷﺳﺪ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﺷﻦ ،ﻭﺑﻨﻮ ﻟﹸﻜﹶﻴﺰ ،ﻗﺒﻴﻠﺘﺎﻥ ﻋﻈﻴﻤﺘﺎﻥ .ﻭﺍﺷﺘﻘﺎﻕ ﺷﻦ ﻣﻦ ﺷﻦ ﺍﻟﺪﻟﹾﻮ ﻭﺍﻟﻘِﺮﺑﺔ ﻭﺍﻟﺴﻘﺎﺀ ،ﺇﺫﺍ ﻳﺒِﺲ،
ﻭﺍﳉﻤﻊ ﺷِﻨﺎﻥﹲ .ﻭﺗﺸﻨﻦ ﺍﻷﺩﱘ ،ﺇﺫﺍ ﺻﺎﺭ ﺷﻨ ﺎﹰ .ﻭﻣﺎﺀٌ ﺷﻨِﲔ ﻭﺩﻣﻊ ﺷﻨﲔ ،ﺇﺫﺍ ﻛﺎﻥ ﺟﺎﺭﻳﺎﹰ ﻣﺼﺒﻮﺑﺎﹰ .ﻭﺍﻟﺸﻨﺂﻥ
ﻣﻬﻤﻮﺯ ﻭﻏﲑﻩ ﻣﻬﻤﻮﺯ :ﺍﻟﺒﻐﺾ .ﺷﻨِﺌﺖ ﻓﻼﻧﺎﹰ ،ﺇﺫﺍ ﺃﺑﻐﻀﺘﻪ ،ﻭﺷﻨِﻴﺘﻪ ﺃﻳﻀﺎﹰ ﻏﲑ ﻣﻬﻤﻮﺯ.
ﻓﻤﻦ ﺑﲏ ﺷﻦ :ﺑﻨﻮ ﺍﻟﺪﻳﻞ .ﻭﺍﺷﺘﻘﺎﻕ ﺍﻟﺪﻳﻞ ﻣﻦ ﺩﺍﻝ ﻳﺪِﻳﻞ .ﻭﺩﺍﻝﹶ ﻳﺪِﻳﻞ ﻣﻦ ﺷﻴﺌﲔ :ﺇﻣﺎ ﻣﻦ ﻗﻮﳍﻢ :ﺍﻧﺪﻝﹶ
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﺯﺧﺎﺭﺓ ﺑﻦ ﻋﺒﺪ ﺍﷲ ،ﺭﺃﹶﺱ ﻋﺒﺪ ﺍﻟﻘﻴﺲ ﺣﺘﻰ ﺧﺮﻑ .ﻭﺯﺧﺎﺭﺓ :ﻓﹸﻌﺎﻟﺔ ﻣﻦ ﺯﺧﺮ ﺍﻟﺒﺤﺮ ،ﺇﺫﺍ
ﺍﺷﺘﺪﺕ ﺃﻣﻮﺍﺟﻪ .ﻭﻧﺒﺖ ﺯﺧﺎﺭ ﻱ ﻭﺯﺧﻮﺭﻱ ،ﺇﺫﺍ ﰎﱠ ﻭﺍﻛﺘﻬﻞﹶ .ﻭﻛﻞﱡ ﻛﻼﻡٍ ﻓﻴﻪ ﺗﻮﻋﺪ ﻭﺪﺩ ﻓﻬﻮ ﺯﺧﻮﺭﻱ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﻣﺼﻘﹶﻠﺔ ﺑﻦ ﻛﹶﺮِﺏ ﺑﻦ ﺭﻗﹶﺒﺔ ﺑﻦ ﺧﻮﺗﻌﺔ ،ﻭﻫﻮ ﺍﳋﹶﻄﻴﺐ .ﻭﻣﺼﻘﹶﻠﺔ :ﻣﻔﹾﻌﻠﺔﹲ ﺇﻣﺎ ﻣﻦ ﺍﻟﺼﻘﻞ ﻭﺇﻣﺎ
ﻣﻦ ﺍﻟﺼﻘﻞ .ﻭﺍﻟﺼﻘﹾﻞ :ﻣﺼﺪﺭ ﺻﻘﹶﻠﺖ ﺍﻟﺴﻴﻒ ﻭﻏﲑﻩ ،ﻭﺻﻘﹾﻼ ﺍﻟﺪﺍﺑﺔ :ﺧﺼﺮﺍﻩ .ﻭﻛﹶﺮِﺏ ﻓﹶﻌِﻴﻞ ﺇﻣﺎ ﻣﻦ ﺍﻟﻜﹶﺮﺏ
ﻛﹶﺮﺏ ﺍﳍﻢ؛ ﻭﺇﻣﺎ ﻣﻦ ﻗﻮﳍﻢ :ﻛﺮﺏ ﻫﺬﺍ ﺍﻷﻣﺮ ،ﺇﺫﺍ ﺩﻧﺎ ،ﻓﻬﻮ ﻛﺎﺭﺏ .ﻭﻗﺪ ﲰﺖ ﺍﻟﻌﺮﺏ ﻛﺮِﺑﺎﹰ ﻭﻛﹸﺮﻳﺒﺎﹰ.
ﻭﻛﹶﺮﺑﺖ ﺍﻷﺭﺽ ﺃﻛﺮﺑﻬﺎ ﻛﺮﺑﺎﹰ ،ﺇﺫﺍ ﺃﺻﻠﺤﺘﻬﺎ ﻟﻠﺰﺭﻉ .ﻭﺍﻟﻜﹶﺮِﻳﺐ :ﻋﻘﹾﺪ ﻣﻦ ﺍﻟﻘﹶﻨﺎ ﻳﺘﺨﺬ ﻣﻨﻪ ﺍﳌِﺰﻣﺎﺭ .ﻭﺍﻟﻜﹶﺮﺏ
ﻛﹶﺮﺏ ﺍﻟﻨﺨﻞ ﻣﻌﺮﻭﻑ .ﻭﺍﻟﻜﹸﺮﺍﺑﺔ ﻣﻦ ﺍﻟﺘﻤﺮ :ﻣﺎ ﺃﺧِﺬﹶ ﻣﻦ ﺍﻟﻜﹶﺮﺏ .ﻭﺇﻧﺎﺀٌ ﻛﹶﺮﺑﺎﻥﹸ ﻭﻗﹶﺮﺑﺎﻥﹸ ﺇﺫﺍ ﺟﻨﺎ ﻣﻦ ﺍﻻﻣﺘﻼﺀ.
ﻭﺍﳋﹶﻮﺗﻊ :ﺍﻟﺪﻟﻴﻞ .ﻳﻘﺎﻝ :ﺧﺘﻊ ﻋﻠﻰ ﺍﻟﻘﻮﻡ ،ﺇﺫﺍ ﺃﺷﺮﻑ ﻋﻠﻴﻬﻢ .ﻭ ﺍﳋﻮﺗﻊ :ﺿﺮﺏ ﻣﻦ ﺍﻟﺬﱡﺑﺎﺏ .ﻭﺍﳋﹶﺘﻊ :ﺍﻟﻘﹶﻄﹾﻊ،
ﻳﻘﺎﻝ ﺧﺘﻌﻪ ،ﺇﺫﺍ ﻗﹶﻄﻌﻪ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﺻﻌﺼﻌﺔ ،ﻭﺯﻳﺪ ،ﻭﺳﻴﺤﺎﻥ :ﺑﻨﻮ ﺻﻮﺣﺎﻥ ﺑﻦ ﺟﺤﺮ ﺑﻦ ﺍﳊﺎﺭﺙ ﺍﺑﻦ ﺍﳍِﺠﺮِﺱ.
ﻭﺳﻴﺤﺎﻥ :ﻓﹶﻌﻼﻥ ﻣﻦ ﺍﻟﺴﻴﺢ .ﺳﺎﺡ ﺍﳌﺎﺀُ ﻳﺴﻴﺢ ﺳﻴﺤﺎﹰ ،ﻭﺍﳉﻤﻊ ﺍﻟﺴﻴﻮﺡ .ﻭﺛﻮﺏ ﻣﺴﻴﺢ :ﳐﻄﱠﻂ.
ﻭﺻﻮﺣﺎﻥ :ﻓﹸﻌﻼﻥ ﻣﻦ ﻗﻮﳍﻢ :ﺻﻮﺡ ﺍﻟﺒﻘﻞﹸ ،ﺇﺫﺍ ﺍﺻﻔﺮ ﻭﻳﺒِﺲ .ﻭﺍﻟﺼﻮﺍﺡ ﻗﺎﻟﻮﺍ :ﻋﺮﻕ ﺍﳋﻴﻞ ﺧﺎﺻﺔ.
ﻭﺍﻟﺼﻌﺼﻌﺔ ﻣﻦ ﻗﻮﳍﻢ :ﺗﺼﻌﺼﻊ ﺍﻟﻘﻮﻡ ،ﺇﺫﺍ ﺗﻔﺮﻗﻮﺍ.
ﻭﺍﳍِﺠﺮِﺱ :ﺍﻟﺼﻐﲑ ﻣﻦ ﻭﻟﺪ ﺍﻟﺜﱠﻌﺎﻟﺐ ،ﻭﺍﳉﻤﻊ ﻫﺠﺎﺭِﺱ.
ﻛﺎﻧﺖ ﻟﺒﲏ ﺻﻮﺣﺎﻥﹶ ﺻﺤﺒﺔ ﻟﻌﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐٍ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺧِﻄﺎﺑﺔﹲ .ﻭﻗﹸﺘِﻞ ﺯﻳﺪ ﻳﻮﻡ ﺍﳉﻤﻞ.
ﻭﻣﻦ ﻗﺒﺎﻳﻠﻬﻢ :ﺑﻨﻮ ﻧﻜﹾﺮﺓ ﺑﻦ ﻟﹸﻜﹶﻴﺰ .ﻭﻧﻜﹾﺮﺓ :ﻓﹸﻌﻠﺔﹲ ﻣﻦ ﺍﻟﺸﻲﺀ ﺍﳌﻨﻜﺮ ﻭﺍﳌﻨﻜﻮﺭ .ﻧﻜِﺮﺗﻪ ﻭﺃﻧﻜﺮﺗﻪ .ﻭﺍﺷﺘﻘﺎﻕ ﻟﹸﻜﹶﻴﺰٍ
ﺇﻣﺎ ﻣﻦ ﺗﺼﻐﲑ ﻟﻜﺰﺗﻪ ﻟﻜﺰﺍﹰ ،ﺇﺫﺍ ﺿﺮﺑﺘﻪ ﺑﻴﺪﻙ .ﻭﺇﻣﺎ ﻣﻦ ﻗﻮﳍﻢ :ﻣﺸﻰ ﻓﻼﻥﹲ ﺣﺎﻓﻴﺎﹰ ﻓﻼ ﻛﹶﺰ ﺍﳊﺠﺎﺭﺓﹶ؛ ﻛﺄﻧﻬﺎ
ﻭﺍﺷﺘﻘﺎﻕ ﻗﺎﺳﻂٍ ﻣﻦ ﻗﻮﳍﻢ :ﻗﹶﺴﻂﹶ ﻋﻠﻴﻨﺎ ،ﺃﻱ ﺟﺎﺭ ﻋﻠﻴﻨﺎ ﻭﰲ ﺍﻟﺘﱰﻳﻞ" :ﻭﺃﻣﺎ ﺍﻟﻘﺎﺳِﻄﹸﻮﻥ ﻓﻜﺎﻧﻮﺍ ﳉﻬﻨﻢ ﺣﻄﹶﺒﺎﹰ".
ﺃﻱ ﺍﳉﺎﺋﺮﻭﻥ ،ﻭﺍﷲ ﻋﺰ ﻭﺟﻞﹼ ﺃﻋﻠﻢ .ﻭﺍﳌﹸﻘﹾﺴِﻂ :ﺍﻟﻌﺎﺩﻝ .ﻭﺍﻟﻘِﺴﻂ :ﺍﻟﻨﺼﻴﺐ ﻣﻦ ﺍﻟﺸﻲﺀ ،ﻭﺍﳉﻤﻊ ﺃﻗﺴﺎﻁ.
ﻭﺍﺷﺘﻘﺎﻕ ﻫِﻨﺐ ﻣﻦ ﺍﻟﻮﺧﺎﻣﺔ ﻭﺍﻟﺜﱢﻘﹶﻞ .ﺍﻣﺮﺃﺓﹲ ﻫﻨﺒﻰ :ﺑﻠﹾﻬﺎﺀ.
ﻓﻤﻦ ﺑﲏ ﻗﺎﺳﻂٍ :ﺍﻟﻨﻤِﺮ ﺑﻦ ﻗﺎﺳﻂ.
ﻭﻣﻦ ﺭﺟﺎﻝ ﺍﻟﻨﻤﺮ :ﻋﺎﻣﺮ ﺍﻟﻀﺤﻴﺎﻥ ،ﻭﻛﺎﻥ ﺳﻴﺪﻫﻢ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺻﺎﺣﺐ ﻣِﺮﺑﺎﻋِﻬﻢ ،ﻭﻛﺎﻥ ﻳﺠﻠِﺲ ﰲ
ﺍﻟﻀﺤﻰ ﻓﺴﻤﻲ ﺿﺤﻴﺎﻥ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﺃﺑﻮ ﺣﻮﻁِ ﺍﳊﻈﺎﺋﺮ ،ﻭﻛﺎﻥ ﺳﻴﺪﺍﹰ ،ﻭﲰﻲ ﺣﻮﻁﹶ ﺍﳊﻈﺎﺋﺮِ ﻷﻥﱠ ﻋﻤﺮﻭ ﺑﻦ ﻫﻨﺪٍ ﺃﺧﺬﹶ ﻗﻮﻣﺎﹰ ﻣﻦ ﺍﻟﻨﻤﺮِ
ﺑﻦ ﻗﺎﺳﻂ ﻓﺨﻄﹶﺮ ﳍﻢ ﺣﻈﺎﺋﺮ ﻟﻴﺤﺮِﻗﹶﻬﻢ ﻓﻴﻬﺎ ،ﻓﻜﻠﱠﻤﻪ ﺃﺑﻮ ﺣﻮﻁٍ ﻓﻴﻬﻢ ﻓﺄﻋﺘﻘﹶﻬﻢ ﻟﻪ ،ﻓﺴﻤﻲ ﺑﺬﻟﻚ.
ﻭﻣﻨﻬﻢ :ﺍﺑﻦ ﺍﻟﻜﻴﺲ ﺍﻟﻨﻤﺮﻱ ،ﻛﺎﻥ ﻣِﻦ ﺃﻋﻠﹶﻢ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻨﺴﺐ.
ﻭﻣﻨﻬﻢ :ﺍﺑﻦ ﺍﻟﻘِﺮﻳﺔ ﺃﻳﻮﺏ ﺑﻦ ﺯﻳﺪ ،ﺍﻟﺬﻱ ﻛﺎﻥ ﻣﻊ ﺍﳊﺠﺎﺝ .ﻭﺍﻟﻘِﺮﺑﺔ ﻭﺍﳉِﺮﻳﺔ ﻣﻦ ﺍﻟﻄﱠﲑ :ﺍﳊﻮﺻﻠﹶﺔ.
ﻭﻣﻨﻬﻢ :ﺻﻬﻴﺐ ﺑﻦ ﺳِﻨﺎﻥ ﺑﻦ ﻋﺒﺪ ﻋﻤﺮٍﻭ ﺻﺎﺣﺐ ﺭﺳﻮﻝِ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻳﻌﺮﻑ ﺑﺼﻬﻴﺐٍ
ﺍﻟﺮﻭﻣﻲ ،ﻭﻛﻨﺖ ﻟﻪ ﻗﹶﺪﻡ ﰲ ﺍﻹﺳﻼﻡ ،ﻭﺃﻣﺮﻩ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻥﹾ ﻳﺼﻠﱢﻲ ﺑﺎﻟﻨﺎﺱ ﰲ ﺃﻳﺎﻡ ﺍﻟﺸﻮﺭﻯ ﺣﺘﻰ
ﻳﺠﺘﻤِﻌﻮﺍ ﻋﻠﻰ ﺭﺟﻞٍ ﻭﺻﻬﻴﺐ :ﺗﺼﻐﲑ ﺃﺻﻬﺐ .ﻭﺍﻟﺼﻬﺒﺔ ﻣﻦ ﺃﻟﻮﺍﻥ ﺍﻹﺑﻞ :ﺑﻴﺎﺽ ﻳﻌﻠﻮﻩ ﺷﺒﻴﻪ ﺑﺎﻟﺼﻔﺮﺓ،
ﻭﺑﺬﻟﻚ ﲰﻴﺖ ﺍﳋﻤﺮ ﺻﻬﺒﺎﺀَ.
ﻭﺍﺷﺘﻘﺎﻕ ﻣﻬﻠﻬِﻞ ﻡ ﻗﻮﳍﻢ :ﺛﻮﺏ ﻫﻠﹶﻬﺎﻝﹲ ،ﺇﺫﺍ ﻛﺎﻥ ﺭﻗﻴﻘﺎﹰ .ﻭﺫﻛﺮ ﺍﻷﺻﻤﻌﻲ ﺃﻧﻪ ﺇﻧﻤﺎ ﺳﻤﻲ ﻣﻬﻠﻬﻼﹰ ﻷﻧﻪ ﻛﺎﻥ
ﻳﻬﻠﻬِﻞ ﺍﻟﺸﻌﺮ ،ﺃﻱ ﻳﺮﻗﱢﻘﻪ ﻭﻻ ﻳﺤﻜِﻤﻪ.
ﻭﻣﻨﻬﻢ :ﻋﻤﺮﻭ ﺑﻦ ﻛﹸﻠﺜﻮﻡٍ ﺍﻟﺸﺎﻋﺮ ،ﺍﻟﺬﻱ ﻗﺘﻞ ﻋﻤﺮﻭ ﺑﻦ ﻫﻨﺪٍ ﺍﳌﻠﻚ ،ﻭﺇﻳﺎﻩ ﻋﻨﻰ ﺍﻷﺧﻄﻞ:
ﻗﹶﺘﹶﻼﹶ ﺍﻟﻤﻠﻭﻙ ﻭﻓﻜﱠﻜﺎ ﺍﻷﻏﻼﻻ ﺃﺒﻨِﻲ ﻜﹸﻠﻴﺏٍ ﺇﻥ ﻋﻤﻲ ﺍﻟﻠﺫﺍ
ﻳﻌﲏ ﻋﻤﺮﺍﹰ ﻭﻣﺮﺓ ﺍﺑﻨﻲ ﻛﹸﻠﹾﺜﻮﻡ.
ﻭﻣﻨﻬﻢ :ﻋﺼﻢ ﺑﻦ ﺍﻟﻨﻌﻤﺎﻥ ،ﻭﻳﻜﲎ ﺃﺑﺎ ﺣﻨﺶ ،ﻭﻫﻮ ﻗﺎﺗﻞﹸ ﺷﺮﺣﺒﻴﻞﹶ ﺑﻦِ ﺍﳊﺎﺭﺙ ﺑﻦ ﻋﻤﺮٍ ﻭﺍﳌﻠﻚِ ﻳﻮﻡ ﺍﻟﻜﹸﻼﹶﺏ.
ﻭﺯﻋﻢ ﻗﻮﻡ ﺃﻥﱠ ﺇﻳﺎﻩ ﻋﲎ ﺍﻷﺧﻄﻞﹸ ﺑﻘﻮﻟﻪ :ﻋﻤﻲ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﺍﻟﻔﹶﺪﻭﻛﹶﺲ ،ﺍﻟﺬﻳﻦ ﻣﻨﻬﻢ ﺍﻷﺧﻄﻞ .ﻭﺍﻟﻔﹶﺪﻭﻛﹶﺲ :ﺍﻟﻐﻠﻴﻆ ﺍﳉﺎﰲ .ﻭﺍﺳﻢ ﺍﻷﺧﻄﻞ ﻏِﻴﺎﺙﹸ ﺑﻦ ﻏﹶﻮﺙ.
ﻭﺇﻧﻤﺎ ﲰﻲ ﺍﻷﺧﻄﻞﹶ ﻟﺴﻔﹶﻬﻪِ ﻭﺍﺿﻄﺮﺍﺏِ ﺷِﻌﺮﻩ ،ﻫﻜﺬﺍ ﻗﺎﻝ ﺍﻷﺻﻤﻌﻲ ،ﻭﺍﳋﹶﻄﹶﻞ :ﺍﻻﻟﺘﻮﺍﺀ ﰲ ﺍﻟﻜﻼﻡ .ﻳﻘﺎﻝ:
ﺒﻜﺭ ﺒﻥ ﻭﺍﺌﻝ
ﺃﻱ ﱂ ﲢﻤﻠﻪ ﺃﻣﻪ ﻭﺎ ﺑﺎﻗﻲ ﺣﻴ ﺾٍ ،ﻭﺍﻟﻐﺒﺎﺭ ﻣﻌﺮﻭﻑ .ﻭﺗﻐﺒﺮﺕ ﺍﻟﺸﻲﺀَ ،ﺇﺫﺍ ﺃﺧﺬﺗﻪ ﻗﻠﻴﻼﹰ ﻗﻠﻴﻼﹰ .ﻭﺍﻟﻐﺎﺑﺮ ﻣﻦ
ﺍﻷﺿﺪﺍﺩ ﻋﻨﺪﻫﻢ ،ﻳﻘﺎﻝ ﻟﻠﻤﺎﺿﻲ ﻏﺎﺑﺮ ،ﻭﻟﻠﺒﺎﻗﻲ ﻏﺎﺑﺮ .ﻭﰲ ﺍﻟﺘﱰﻳﻞ" :ﻋﺠﻮﺯﺍﹰ ﰲ ﺍﻟﻐﺎﺑِﺮِﻳﻦ" ﺃﻱ ﰲ ﺍﻟﺒﺎﻗﲔ ،ﻭﺍﷲ
ﻋﺰ ﻭﺟﻞ ﺃﻋﻠﹶﻢ .ﻭﺍﻟﻐﺒﺮﺓ :ﻛﹸﺪﺭﺓﹲ ﰲ ﺍﻷﻟﻮﺍﻥ .ﻭﺯﻋﻤﻮﺍ ﺃﻥﱠ ﺍﻟﺘﻐﺒﲑ :ﺗﺮﺩِﻳﺪ ﺍﻟﺼﻮﺕ ﺑﻘﺮﺍﺀﺓٍ ﺃﻭ ﻏﻨﺎﺀ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺳﺎﺩﻢ :ﻋﺎﻣﺮ ﺫﻭ ﺍﳌﹶﺠﺎﺳﺪ ،ﻛﺎﻥ ﺳﻴﺪﻫﻢ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ،ﻭﺻﺎﺣﺐ ﻣِﺮﺑﺎﻋِﻬﻢ .ﻭﲰﻲ
ﺫﺍ ﺍﺎﺳﺪ ﻷﻧﻪ ﻛﺎﻥ ﻳﺼﺒﻎ ﺛﻮﺑﻪ ﺑﺎﳉِﺴﺎﺩ ،ﻭﻫﻮ ﺍﻟﺰﻋﻔﺮﺍﻥ .ﻭﺍﳉﹶﺴﺪ :ﺍﻟﺪﻡ ﺑﻌﻴﻨِﻪ .ﻭﺛﻮﺏ ﺟﺴِﺪ :ﻣﺼﺒﻮﻍﹶ
ﲝﻤﺮﺓ ﺃﻭ ﺻﻔﺮﺓ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻭﻤﺎ ﻫﺭِﻴﻕﹶ ﻋﻠﻰ ﺍﻷﻨﺼﺎﺏ ﻤﻥ ﺠﺴ ﺩِ ﻓﻼ ﻟﹶﻌﻤﺭ ﺍﻟﺫﻱ ﻤﺴﺤﺕﹸ ﻜﹶﻌﺒﺘﹶﻪ
ﻳﻌﲏ ﺍﻟﺪﻡ.
ﻭﻗﻴﻞ ﻟﻠﺰﺑﺮﻗﺎﻥ ﺑﻦ ﺑﺪ ﺭٍ :ﺇﻧﻚ ﻣﻦ ﺑﲏ ﻋﺎﻣﺮٍ ﺫﻱ ﺍﹶﺎﺳﺪ ،ﻓﻘﺎﻝ:
ﺭﻀِﻴﺕﹸ ﺒﻬﻡ ﻤﻥ ﺤﻲ ﺼِﺩﻕٍ ﻭﻭﺍﻟﺩِ ﺇﻥ ﺃﻙ ﻤﻥ ﻜﻌﺏٍ ﺒﻥ ﺴﻌﺩٍ ﻓﺈﻨﱢﻨﻲ
ﻓﺈﻥ ﺃﺒﺎﻨﺎ ﻋﺎﻤﺭ ﺫﻭ ﺍﻟﻤﺠﺎﺴ ﺩِ ﻭﺇﻥ ﻴﻙ ﻤﻥ ﻜﻌﺏِ ﺒﻥ ﻴﺸﻜﹸﺭ ﻤﻨﹾﺼِﺒﻲ
ﻭﻟﹸﻬﻴﻢ :ﺗﺼﻐﲑ ﻟﹶﻬﻢ .ﻭﺍﺷﺘﻘﺎﻕ ﺍﻟﻠﱠﻬﻢ ﻣﻦ ﺍﻻﻟﺘﻬﺎﻡ ،ﻭﻫﻮ ﺍﻟﺒﻠﹾﻊ .ﻳﻘﺎﻝ :ﺍﻟﹾﺘﻬﻤﻪ ﺇﺫﺍ ﺍﺑﺘﻠﻌﻪ .ﻭﺑﺬﻟﻚ ﲰﻲ ﺍﳉﻴﺶ
ﺍﻟﻌﻈﻴﻢ ﻟﹸﻬﺎﻣﺎﹰ ،ﻷﻧﻪ ﻳﻠﺘِﻬﻢ ﻛﻞﱠ ﻣﺎ ﻗﺪﺭ ﻋﻠﻴﻪ.
ﺑﻨﻮ ﻋِﺠﻞ ﻣﻦ ﺭﺟﺎﳍﻢ :ﺍﻟﻮﺻﺎﻑ ،ﻭﻫﻮ ﺍﳊﺎﺭﺙ ﺑﻦ ﻣﺎﻟﻚ ،ﻭﺇﻧﻤﺎ ﲰﻲ ﺍﻟﻮﺻﺎﻑ ﻷﻥﱠ ﺍﳌﻨﺬﺭ ﺍﻷﻛﱪ ﻳﻮﻡ ﺃﹸﻭﺍﺭﺓﹶ
ﻗﹶﺘﻞ ﺑﻜﺮ ﺑﻦ ﻭﺍﺋﻞٍ ﻗﺘﻼﹰ ﺫﺭﻳﻌﺎﹰ ،ﻭﻛﺎﻥ ﻳﺬﲝﻬﻢ ﻋﻠﻰ ﺟﺒﻞٍ ،ﻓﺂﻟﹶﻰ ﺃﻥﹾ ﻳﺬﲝﻬﻢ ﺣﺘﻰ ﻳﺒﻠﻎ ﺍﻟﺪﻡ ﺍﻷﺭﺽ ،ﻓﻘﺎﻝ ﻟﻪ
ﺍﻟﻮﺻﺎﻑ :ﺃﺑﻴﺖ ﺍﻟﻠﱠﻌﻦ ،ﻟﻮ ﻗﺘﻠﺖ ﺃﻫﻞﹶ ﺍﻷﺭﺽِ ﻫﻜﺬﺍ ﱂ ﻳﺒﻠﹸﻎﹾ ﺩﻣﻬﻢ ﺍﳊﹶﻀﻴﺾ ،ﻭﻟﻜﻦ ﺗﺄﻣﺮ ﺑﺼﺐ ﺍﳌﺎﺀِ ﻋﻠﻰ
ﺍﻟ ﺪﻡِ ﺣﺘﻰ ﻳﺒﻠﻎﹶ ﺍﻟﺪﻡ ﺍﻷﺭﺽ .ﻓﺴﻤﻲ ﺍﻟﻮﺻﺎﻑ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﻣﺬﻋﻮﺭ ﺑﻦ ﺩﻭﻛﹶﺲ ،ﻟﻪ ﺧِﻄﱠﺔ ﺑﺎﻟﺒﺼﺮﺓ ،ﻭﻛﺎﻥ ﻟﻪ ﲦﺎﻧﻮﻥﹶ ﺍﺑﻨﺎﹰ .ﻭﺍﺷﺘﻘﺎﻕ ﻣﺬﹾﻋﻮﺭ ﻣﻦ ﻗﻮﳍﻢ:
ﺫﻋﺮﺗﻪ ﺃﺫﻋﺮﻩ ﺫﹶﻋﺮﺍﹰ ﻓﻬﻮ ﻣﺬﻋﻮﺭ ،ﻭﺃﻧﺎ ﺫﺍﻋﺮ .ﻭﺫﻭ ﺍﻷﺫﻋﺎﺭ :ﻣﻠﻚ ﻣﻦ ﻣﻠﻮﻙ ﺣِﻤﲑ .ﻭﺍﻟﺪﻭﻛﹶﺲ :ﺍﳌﹶﺪﺩ ﺍﻟﻜﺜﲑ؛
ﻳﻘﺎﻝ :ﺷﺎﺀٌ ﺩﻭﻛﺲ ،ﺃﻱ ﻛﺜﲑﺓ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﺑﺠﲑ ﺑﻦ ﻋﺎﺋﺬ ،ﻛﺎﻥ ﺷﺮﻳﻔﺎﹰ ﺭﺑﻊ ﺍﳉﻴﻮﺵ ﻣﻦ ﺻﻠﺒﻪ ﻋﺸﺮﻭﻥ ﺭﺟﻼﹰ ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻨﺠﻢ:
ﻋﺸﺭﻭﻥ ﻭﻫﻭ ﻴﻌﺩ ﻓﻲ ﺍﻷﺤﻴﺎ ﺀِ ﻋﺩﻭﺍ ﻜﻤﻥ ﺭﺒﻊ ﺍﻟﺠﻴﻭﺵﹶ ﻟﺼﻠﺒﻪ
ﻓﻤﻦ ﻭﻟﺪﻩ :ﺣﺠﺎﺭ ﺑﻦ ﺃﲜﺮ ﺑﻦ ﺑﺠﲑ ،ﻭﻛﺎﻥ ﺷﺮﻳﻔﺎﹰ ﺃﺩﺭ ﻙ ﺍﻹﺳﻼﻡ ﻭﺃﺳﻠﻢ ﻋﻠﻰ ﻳﺪِ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ.
ﻭﻣﻨﻬﻢ :ﺃﺑﻮ ﺍﻟﻨﺠﻢ ﺍﻟﻔﹶﻀﻞ ﺑﻦ ﻗﹸﺪﺍﻣﺔ ﺍﻟﺮﺍﺟﺰ.
ﻭﻣﻨﻬﻢ :ﺍﻟﻌﺪﻳﻞ ﺑﻦ ﺍﻟﻔﹶﺮﺥ ﺍﻟﺸﺎﻋﺮ ،ﻭﺍﻟﻌﺪﻳﻞ :ﺗﺼﻐﲑ ﻋِﺪﻝ ﺃﻭ ﻋﺪﻝ .ﻭﺍﻟﻌﺪﻝ :ﺿﺪ ﺍﳉﹶﻮﺭ.
ﻭﻣﻦ ﺑﲏ ﻋﺠﻞ :ﺑﻨﻮ ﺍﻟﻈﱠﺎﻋﻨﻴﺔ ،ﻭﺃﻣﻬﻢ ﻣﻦ ﺑﲏ ﻇﺎﻋﻨﺔ.
ﻭﻣﻨﻬﻢ :ﺩﻟﹶﻒ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﻋِﺠﻞ ،ﻭﺩﻟﹶﻒ ﻣﺸﺘﻖ ﻣﻦ ﺍﻟﺪﻟﻴﻒ ،ﻭﻫﻮ ﻣﺸﻲ ﺳﺮﻳﻊ ﰲ ﺗﻘﺎﺭﺏِ ﺧﻄﹾﻮ.
ﻭﻣﻨﻬﻢ :ﺍﻷﻏﻠﺐ ﺍﻟﺮﺍﺟﺰ ﺍﳉﺎﻫﻠﻲ ،ﻭﺃﺩﺭﻙ ﺍﻹﺳﻼﻡ .ﻭﺍﻟﻐﻠﹶﺐ ﻏِﻠﹶﻆ ﺍﻟﻌﻨﻖ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﺣﻨﻈﺎﻟﺔ ﺑﻦ ﺛﹶﻌﻠﺒﺔ ﺑﻦ ﺳﻴﺎﺭ ،ﺻﺎﺣﺐ ﺍﻟﻘﹸﺒﺔ ﻳﻮﻡ ﺫﻱ ﻗﺎﺭ ﻭﻳﻮﻡ ﻓﹶﻠﹾﺞ ﻭﺍﺑﻨﻪ :ﺍﻟﻨﻬﺎﺱ ﺑﻦ ﺣﻨﻈﺎﻟﺔ.
ﻭﻋﺘﻴﺒﺔ ﺑﻦ ﺍﻟﻨﻬﺎﺱ ﻛﺎﻥ ﺃﺷﺮﻑ ﻋِﺠﻠﻲ ﺑﺎﻟﻜﻮﻓﺔ.
ﻣﻨﻬﻢ :ﺑﻨﻮ ﺍﻟﺪﻭﻝ .ﻭﺍﺷﺘﻘﺎﻕ ﺍﻟﺪﻭﻝ ﻣﻦ ﺩﺍﻝ ﻳﺪﻭﻝ .ﻭﻫﻲ ﺩﻭﻝ ﺍﻟﺪﻫﺮ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﺣﺴﺎﻥ ﻭﻋﺒﺪ ﺍﻟﺮﲪﻦ :ﺍﺑﻨﺎ ﳏﺪﻭﺝ .ﻭﳏﺪﻭﺝ :ﻣﻔﻌﻮﻝ ﻣﻦ ﺍﳊﹶﺪﺝ .ﻭﺍﳊِﺪﺝ :ﻣﺮﻛﹶﺐ ﻣﻦ
ﻣﺮﺍﻛﺐ ﺍﻟﻨﺴﺎﺀ .ﺣ ﺪﺟﺖ ﺍﻟﺒﻌﲑ ﺃﺣ ﺪِﺟﻪ ﺣ ﺪﺟﺎﹰ ،ﻭﺍﻻﺳﻢ ﺍﳊِﺪﺝ ،ﻭﺍﳉﻤﻊ ﺃﺣﺪﺍﺝ ﻭﺣﺪﻭﺝ .ﻭﺣﺪﺟﻪ
ﺑﺒﺼﺮِﻩ ،ﺇﺫﺍ ﻧﻈﹶﺮ ﺇﻟﻴﻪ ﺷﺰﺭﺍﹰ.
ﻭﻣﻨﻬﻢ :ﻣﺴﻴﻠِﻤﺔ ﺑﻦ ﺣﺒﻴﺐٍ ،ﻳﻜﻨﻰ ﺃﺑﺎ ﺛﹸﻤﺎﻣﺔﹶ ﺍﻟﻜﺬﱠﺍﺏ.
ﻭﻣﻨﻬﻢ :ﻧﺠﺪﺓ ﺑﻦ ﻋﺎﻣﺮٍ ،ﺃﺣﺪ ﺭﺅﺳﺎﺀ ﺍﳋﻮﺍﺭﺝ .ﻭﻧﺠﺪﺓﹸ ﻗﺪ ﻣﺮ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﻫِﻔﱠﺎﻥ.
ﻭﻣﻨﻬﻢ :ﺃﺑﻮ ﻣﺮﱘ ،ﻗﹶﺘﻞ ﺯﻳﺪ ﺑﻦ ﺍﳋﹶﻄﱠﺎﺏ .ﻭﻣﺮ ﱘ :ﺍﺳﻢ ﺃﻋﺠﻤﻲ ،ﻭﻟﻴﺲ ﰲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﻓﹶﻌﻴﻞ ﺑﻔﺘﺢ ﺍﻟﻔﺎﺀ
ﻭﺍﻟﻴﺎﺀ.
ﻭﻣﻨﻬﻢ :ﻫﻮﺫﺓ ﺑﻦ ﻋﻠﻲ ﺫﻭ ﺍﻟﺘﺎﺝ ،ﻛﺎﻥ ﻛِﺴﺮﻯ ﺃﻋﻄﺎﻩ ﻗﹶﻠﹶﻨﺴﻮﺓﹰ ﻓﻴﻬﺎ ﺟﻮﻫﺮ ﻓﻜﺎﻥ ﻳﻠﺒﺴﻬﺎ ،ﻓﺴﻤ ﻲ ﺫﺍ ﺍﻟﺘﺎﺝ.
ﻭﻫﻮﺫﺓ :ﺿﺮﺏ ﻣﻦ ﺍﻟﻄﱠﲑ .ﻭﳍﹶﻮﺫﹶ ﺃﺣﺎﺩﻳﺚﹸ ﻭﺷﺮﻑ ﻭﻭِﻓﺎﺩﺓﹲ ﺇﱃ ﺍﳌﻠﻮﻙ ﻣﻦ ﺍﻷﻋﺎﺟﻢ.
ﻭﻣﻨﻬﻢ :ﺁﻝﹸ ﻋﻤﺮٍﻭ ﺑﻦ ﻣﺮﺛﹶﺪ ،ﻭﻫﻢ ﺑﻴﺖ ﺑﻨِﻲ ﺷﻴﺒﺎﻥﹶ ﻭﺃﺷﺮﺍﻓﹸﻬﻢ .ﻭﻣﺮﺛﹶﺪ ﻣﻔﻌﻞ ﻣﻦ ﻗﻮﳍﻢ :ﺭﺛﹶﺪﺕ ﺍﻟﺸﻲﺀَ ﺃﺭﺛِﺪﻩ
ﺭﺛﹾﺪﺍﹰ ،ﺇﺫﺍ ﻧﻀﺪﺕ ﺑﻌﻀﻪ ﻋﻠﻰ ﺑﻌﺾ ،ﻓﺄﻧﺖ ﺭﺍﺋﺪ ﻭﺍﻟﺸﻲﺀُ ﻣﺮﺛﻮﺩ ﻭﺭﺛﻴﺪ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﺃﻟﻘﹶﺕﹾ ﺫﹸﻜﺎﺀ ﻴﻤﻴ ﻨﹶﻬﺎ ﻓﻲ ﻜﺎﻓﺭِ ﻓﺘﺫﻜﱠﺭﺍ ﺜﹶﻘﹶﻼﹰ ﺭﺜﻴﺩﺍﹰ ﺒﻌﺩ ﻤﺎ
ﻳﻌﲏ ﺑﻴﺾ ﺍﻟﻨﻌﺎﻡ.
ﻭﻣﻦ ﺑﲏ ﺷﻴﺒﺎﻥ :ﺩﻏﹾﻔﹶﻞ ﺑﻦ ﺣﻨﻈﻠﹶﺔﹶ ﺍﻟﻨﺴﺎﺑﺔ .ﻭﺍﻟﺪﻏﻔﻞ ﻣﻦ ﻗﻮﳍﻢ :ﻋﻴﺶ ﺩﻏﻔﻞ ،ﺃﻱ ﻭﺍﺳﻊ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﻣﺎﺯﻥِ ﺑﻦ ﺷﻴﺒﺎﻥ ،ﻭﻫﻢ ﺑﻌﻤﺎﻥ ،ﻟﻴﺲ ﻓﻴﻬﻢ ﺃﺣﺪ ﻟﻪ ﺫِﻛﺮ ،ﺇﻻﱠ ﺃﻥﱠ ﺃﺑﺎ ﻋﺜﻤﺎﻥ ﺍﳌﺎﺯﱐﱢ ﺍﻟﻨﺤﻮﻱ ﻳﻨﺴﺐ
ﺇﻟﻴﻬﻢ ،ﻷﻥﱠ ﺃﹸﻣﻪ ﻣﻨﻬﻢ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﺳﺪﻭﺱ ﺑﻦ ﺷﻴﺒﺎﻥ .ﻭﺍﻟﺴﺪﻭﺱ :ﺍﻟﻄﱠﻴﻠﺴﺎﻥ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻜﺄﻥ ﻋﻠﻴﻬﺎ ﺴﻨ ﺩﺴﺎﹰ ﻭﺴﺩﻭﺴﺎ ﻓﺩﺍﻭﻴﺘﹸﻬﺎ ﺤﺘﱠﻰ ﺸﺘﹶﺕﹾ ﺤ ﺒﺸِﻴ ﺔﹰ
ﻭﻛﺎﻥ ﺑﻨﻮ ﺳﺪﻭﺱٍ ﺃﺭﺩﺍﻑ ﻣﻠﻮﻙِ ﻛِﻨﺪﺓ ﺑﲏ ﺁﻛﻞ ﺍﳌﹸﺮﺍﺭ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﺿﺒﺎﺭِﻱ .ﻭﺍﺷﺘﻘﺎﻕ ﺿﺒﺎﺭﻱ ﻣﻦ ﺍﻟﻀﺒﺮ ،ﻭﻗﺪ ﻣﺮ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﻋﺎﺋﺶ ﺑﻦ ﻣﺎﻟﻚ ،ﻣﻨﻬﻢ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻇﹶﺒﻴﺎﻥ ﺍﻟﻔﺎﺗﻚ .ﻭﻋﺎﺋﺶ :ﻓﺎﻋﻞﹲ ﻣﻦ ﺍﻟﻌﻴﺶ .ﻭﻋﺒﻴﺪ ﺍﷲِ:
ﺍﻟﺬﻱ ﺃﺧﺬﹶ ﺭﺃﺱ ﻣﺼﻌﺐ ﺑﻦ ﺍﻟﺰﺑﲑ .ﻭﻛﺎﻥ ﻓﺎﺗﻜﺎﹰ ﻗﹸﺘِﻞ ﺑﻌﻤﺎﻥ.
ﻭﻣﻨﻬﻢ :ﻣﻴﺎﺱ ﺑﻦ ﻋﺒﻌﺒﺔ ﺑﻦ ﺳﻴﺎﺭ .ﻭﺍﻟﻌﺒﻌﺐ :ﻛﺴﺎﺀٌ ﻏﻠﻴﻆﹲ ﺛﻘﻴﻞ.
ﻭﻣﻨﻬﻢ :ﺟِﻬِﻨﺎﻡ ﺍﻟﺬﻱ ﻫﺠﺎ ﺍﻷﻋﺸﻰ ﻭﺎﺟﻴﺎ .ﻭﺍﳉِﻬِﻨﺎﻡ :ﺍﻟﺒﺌﺮ ﺍﻟﺒﻌﻴﺪﺓ ﺍﻟﻘﹶﻌﺮ .ﻭﺫﻛﺮ ﺃﺑﻮ ﻋﺒﻴﺪﺓﹶ ﺃﻥﱠ ﺍﺷﺘﻘﺎﻕ
ﺟﻬﻨﻢ ﻣﻦ ﺫﺍﻙ ،ﻭﺍﷲ ﻋﺰ ﻭﺟﻞﹼ ﺃﻋﻠﻢ.
ﻭﻣﻨﻬﻢ :ﺧﺒِﻴﺌﺔﹸ ﺑﻦ ﻛﹶﻨﺎﺯٍ ،ﺷﻬﺪِ ﻓﹶﺘﺢ ﺍﻷُﺑﻠﹼﺔ ،ﻭﺍﺳﺘﻌﻤﻞﹶ ﻋﻠﻴﻬﺎ ﺑﻌﺪ ﺫﻟﻚ ،ﻓﺒﻠﻎﹶ ﻋﻤﺮ ﻓﻘﺎﻝ :ﻳﺨﺒﺄﹸ ﻭﻳﻜﻨِﺰ ﺃﺑﻮﻩ،
ﺍﻋﺰِﻟﹸﻮﻩ! ﻭﺧﺒﻴﺌﺔ :ﻓﹶﻌﻴﻠﺔﹲ ﻣِﻦ ﺧﺒﺄﺕ ﺍﻟﺸﻲﺀَ ﺃﺧﺒﺆﻩ ﺧﺒﺌﺎﹰ .ﻭﻛﹶﻨﺎﺯ :ﻓﻌﺎﻝ ﻣﻦ ﺍﻟﻜﹶﻨﺰ.
ﻭﻣﻨﻬﻢ :ﺃﺑﻮ ﻛﹶﻠﹾﺒﺔ ﺍﻟﺸﺎﻋﺮ ،ﻛﺎﻧﺖ ﺍﺑﻨﺘﻪ ﻛﹶﻠﺒﺔﹸ ﺗﻬﺎﺟِﻲ ﺍﻷﻏﻠﺐ.
ﻭﻣﻨﻬﻢ :ﺃﺑﻮ ﺟﺤﺪﺭ ،ﻭﺍﲰﻪ ﺭﺑﻴﻌﺔ ،ﻭﻛﺎﻥ ﻗﺼﲑﺍﹰ ﻓﺴﻤﻲ ﺟﺤﺪﺭﺍﹰ ﻟِﻘﺼﺮﻩ.
ﻭﻣﻨﻬﻢ :ﻧﺒﺎﺝ ،ﻛﺎﻥ ﻣﻦ ﺳﺎﺩﺍﻢ ،ﻗﹸﺘِﻞ ﰲ ﺣﺮﺏٍ ﻛﺎﻧﺖ ﺑﻴﻨﻬﻢ ،ﻓﻘﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻭﺃﺒﻲ ﺭﻴﺎﺡٍ ﻜﺎﻥ ﻤﺼﺭﻋﻪ ﻤﻌﻲ ﻤﺎ ﺒﻌﺩ ﻨﹶﺒﺎﺝٍ ﺭﺃﻴﺕﹸ ﻤﻜﺎﻨﹶﻪ
ﻭﺍﻟﻨﺒﺎﺝ :ﺍﻟﺸﺪﻳﺪ ﺍﻟﺼﻮﺕ .ﻭﺃﺣﺴﺐ ﺍﻟﻨﺒﺎﺝ ﻣﻦ ﻫﺬﺍ.
ﻭﻣﻨﻬﻢ :ﺍﻟﻮﺿﻲﺀ ﺑﻦ ﻳﺰﻳﺪ ،ﺻﺎﺣﺐ ﻣﺴﺠﺪِ ﺍﻟﻮﺿﻲﺀ ﺑﺎﻟﺒﺼﺮﺓ .ﻭﺍﻟﻮﺿﺊ :ﺍﳉﻤﻴﻞ ،ﻣﻦ ﺍﻟﻮﺿﺎﺀﺓ.
ﻭﻣﻨﻬﻢ ﺍﻷﻋﺸﻰ ،ﻭﻫﻮ ﻣﻴﻤﻮﻥ ﺑﻦ ﻗﹶﻴﺲ ﺑﻦ ﺟﻨﺪﻝ.
ﻭﻣﻦ ﺷﻌﺮﺍﺋﻬﻢ :ﻃﹶﺮﻓﺔﹸ ﺑﻦ ﺍﻟﻌﺒﺪ ﺑﻦ ﺳﻔﻴﺎﻥ ،ﺷﺎﻋﺮ ﻗﺪﱘ .ﻭﻃﹶﺮﻓﺔ :ﻭﺍﺣﺪﺓﹸ ﺍﻟﻄﱠﺮﻓﺎﺀ.
ﻭﻣﻦ ﻓﹸﺮﺳﺎﻢ ﺍﳌﺸﻬﻮﺭﻳﻦ :ﺑِﺴﻄﺎﻡ ﺑﻦ ﻗﹶﻴﺲ ﺑﻦ ﺧﺎﻟﺪ .ﻭﺑِﺴﻄﺎﻡ :ﺍﺳﻢ ﻓﺎﺭﺳﻲ .ﻭﺑﺴﻄﺎﻡ ﺃﺣﺪ ﺍﻟﻔﹸﺮﺳﺎﻥ ﺍﻟﺜﱠﻼﺛﺔ
ﺍﳌﺬﻛﻮﺭﻳﻦ :ﻋﺎﻣﺮ ﺑﻦ ﺍﻟﻄﱡﻔﻴﻞ ،ﻭﻋﺘﻴﺒﺔ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﺷﻬﺎﺏ ﻭﺑﺴﻄﺎﻡ ﻫﺬﺍ.
ﻭﻣﻨﻬﻢ :ﺍﳌﹸﺸﻤﻌِﻞﱡ ﺑﻦ ﻣﺮﺓ ،ﻛﺎﻥ ﻣﻦ ﺭﺟﺎﳍﻢ ﰲ ﺍﻹﺳﻼﻡ ﺑﺎﻟﺒﺼﺮﺓ ﻭﺍﳌﺸﻤﻌﻞﱡ :ﺍﳉﺎﺩ ﰲ ﺍﻷﻣﺮ ﺍﳌﺎﺿﻲ ﻓﻴﻪ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﺻﻠﹶﻴﻊ ﺑﻦ ﻋﺒﺪ ﻏﹶﻨﻢ ،ﻛﺎﻥ ﺭﺋﻴﺲ ﺑﲏ ﺷﻴﺒﺎﻥ ﰲ ﺣﺮﺏِ ﺑﻜﺮٍ ﻭﺗﻐﻠﺐ .ﻭﺻﻠﹶﻴﻊ :ﺗﺼﻐﲑ ﺃﺻﻠﻊ.
ﻭﺃﹶﺭﺽ ﺻﻠﻌﺎﺀ :ﻻ ﻧﺒﺖ ﻓﻴﻬﺎ .ﻭﺟﺒﻞﹲ ﺻﻠِﻴﻊ :ﺃﻣﻠﹶﺲ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﺷﺮِﻳﻚ ﺑﻦ ﻣﻄﹶﺮ ،ﺟﺪ ﻣﻌﻦ ﺑﻦ ﺯﺍﺋﺪﺓ ،ﻭﻛﺎﻥ ﺃﻛﱪ ﺍﻟﻨﺎﺱ ﻋﻨﺪ ﺍﳌﻨﺬﺭِ ﺍﳌﻠﻚ .ﻭﺍﺑﻨﻪ :ﺍﳊﹶﻮﻓﺰﺍ ﻥﹸ ﺑﻦ
ﺷﺮِﻳﻚ .ﻭﺍﲰﻪ ﺍﳊﺎﺭﺙ ،ﻭﺇﻧﻤﺎ ﲰﻲ ﺍﳊﹶﻮﻓﺰﺍﻥﹶ ﻟﻦ ﻗﻴﺲ ﺑﻦ ﻋﺎﺻﻢٍ ﺍﻗﺘﻠﻌﻪ ﻋﻦ ﺳﺮﺟﻪ ﺑﺎﻟﺮﻣﺢ .ﻭﻛﻞﱞ ﻣﺎ ﻗﹶﻠﻌﺘﻪ
ﻋﻦ ﻣﻮﺿﻊ ﻓﻘﺪ ﺣﻔﺰﺗﻪ.
ﻭﻣﻨﻬﻢ :ﳏﻠﱢﻢ ﺑﻦ ﺫﹸﻫﻞ.
ﻓﻤﻦ ﺭﺟﺎﻝِ ﳏﻠﱢﻢٍ :ﻋﻮﻑ ﺍﻟﺬﻱ ﻳﻀﺮﺏ ﺑﻪ ﺍﳌﺜﻞﹸ" :ﻻ ﺣﺮ ﺑﻮﺍﺩِﻱ ﻋﻮﻑ" ،ﻭﻫﻢ ﺃﺷﺮﺍﻑ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ،ﳍﻢ ﻗﹸﺒﺔ،
ﻭﻫﻲ ﺍﻟﱵ ﻳﻘﺎﻝ ﳍﺎ ﻗﹸﺒﺔ ﺍﳌﹶﻌﺎﺫﺓ ﻣﻦ ﳉﹶﺄ ﺇﻟﻴﻬﺎ ﻋﺎﺫﻭﻩ.
ﻭﻣﻨﻬﻢ :ﺃﺑﻮ ﺭﺑﻴﻌﺔ ،ﻭﻫﻮ ﺍﳌﹸﺰﺩﻟِﻒ ،ﻷﻧﻪ ﻗﺎﻝ ﻟﻘﻮﻣﻪ ﻭﻫﻮ ﰲ ﺣﺮﺏٍ :ﺍﺯﺩﻟِﻔﹸﻮﺍ ﻗِﻴﺪ ﺭﳏﻲ ،ﺃﻱ ﺍﻗﺘﺮﺑﻮﺍ.
ﻭﺍﻻﺯﺩﻻﻑ :ﺍﻻﻗﺘﺮﺍﺏ .ﻭﺍﻟﺰﻟﹾﻔﺔ :ﺍﳌﹶﱰِﻟﺔ ،ﻭﰲ ﺍﻟﺘﱰﻳﻞ" :ﻭﺃﺯﻟﹶﻔﹾﻨﺎ ﺛﹶﻢ ﺍﻵﺧﺮِﻳﻦ" ﻛﺄﻧﻪ ﺃﺩﻧﺎﻫﻢ ﺇﱃ ﺍﳍﻼﻙ .ﻭﺍﷲ
ﻋﺰ ﻭﺟﻞﱠ ﺃﻋﻠﻢ.
ﻭﻣﻨﻬﻢ :ﻫﺎﻧﺊ ﺑﻦ ﻗﹶﺒِﻴﺼﺔ ،ﻛﺎﻥ ﺷﺮﻳﻔﺎﹰ ﻋﻈﻴﻢ ﺍﻟﻘﹶﺪﺭ ،ﻭﻛﺎﻥ ﻧﺼﺮﺍﻧﻴﺎﹰ ﻭﺃﺩﺭﻙ ﺍﻹﺳﻼﻡ ﻓﻠﻢ ﻳﺴﻠِﻢ .ﻭﻣﺎﺕ
ﺑﺎﻟﻜﻮﻓﺔ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﻗﹶﻴﺲ ﺑﻦ ﻣﺴﻌﻮﺩٍ ﺑﻦ ﻗﻴﺲ ﺑﻦ ﺧﺎﻟﺪٍ ﺫﻱ ﺍﳉ ﺪﻳﻦ ،ﻭﻫﻢ ﺑﻴﺘﻬﻢ.
ﻭﻣﻨﻬﻢ :ﻣﻔﺮﻭﻕ ،ﻭﻛﺎﻥ ﻣﻦ ﺭِﺟﺎﳍﻢ ﻟﺴﺎﻧﺎﹰ ﻭﺑﻴﺎﻧﺎﹰ.
ﻭﻣﻨﻬﻢ :ﻣﻄﺮ ﺑﻦ ﺷﺮِﻳﻚ ،ﻛﺎﻥ ﻣﻦ ﺭﺟﺎﳍﻢ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻘﻮﻝﹸ ﰲ ﺍﻟﺸﺎﻋﺮ:
ﻋﻭﻑﹸ ﺒﻥ ﻨﹸﻌﻤﺎﻥ ﺃﻭ ﻋِﻤﺭﺍﻥ ﺃﻭ ﻤ ﻁﹶﺭ ﻟﻭ ﻜﻨﺕﹸ ﺠﺎﺭ ﺒﻨﻲ ﻫﻨﺩٍ ﺘﺩﺍﺭﻜﹶﻨﻲ
ﺍﻟﻴﻤﻥ ﻤﻥ ﻗﺤﻁﺎﻥ
ﻗﺒﺎﺌﻠﻬﻡ ﻭﺭﺠﺎﻟﻬﻡ
ﻗﹶﺤﻄﺎﻥ .ﻭﻗﺤﻄﺎﻥ :ﻓﹶﻌﻼﻥ ﻣﻦ ﻗﻮﳍﻢ :ﺷﻲﺀ ﻗﺤﻴﻂ ،ﺃﻱ ﺷﺪﻳﺪ .ﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ:
ﻁﹶﻌﻥ ﻗﺤﻴ ﻁﹲ ﻭﻀِﺭﺍﺏ ﻫﺒﺭ
ﻭﺍﻟﻘﺤﻂ ﻣﻌﺮﻭﻑ ،ﻭﺃﺭﺿﻮﻥ ﻣﻘﺎﺣﻴﻂ.
ﻭﻟﺪ ﻗﹶﺤﻄﺎﻥﹸ :ﻳﻌﺮﺏ ،ﻭﻫﻮ ﻳﻔﻌﻞ ﻣﻦ ﻗﻮﳍﻢ :ﺃﻋﺮﺏ ﰲ ﻛﻼﻣﻪ ،ﺃﻱ ﺍﻓﺼﺢ ﻓﻴﻪ .ﺃﻭ ﻣﻦ ﻗﻮﳍﻢ :ﺃﻋﺮﺏ ﻋﻦ
ﻧﻔﹾﺴﻪ ،ﺃﻱ ﺃﻭﺿﺢ ﻋﻨﻬﺎ .ﻭﰲ ﺍﳊﺪﻳﺚ" :ﻭﺍﻷَﻳﻢ ﺗﻌﺮِﺏ ﻋﻦ ﻧﻔﹾﺴﻬﺎ" .ﻭﺍﻟﻌﺮﺏ ﺍﻟﻌﺎﺭﺑﺔ :ﻋﺎﺩ ﻭﲦﻮﺩ ﰲ ﺍﻟﺪﻫﺮ
ﺍﻷﻭﻝ .ﻭﻳﻘﺎﻝ ﻋﺮﺑﺖ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ،ﺇﺫﺍ ﺭﺩﺩﺕ ﻛﻼﻣﻪ ﻋﻠﻴﻪ ﺃﻭ ﻴﺘﻪ ﻋﻨﻪ .ﻭﻳﻘﺎﻝ :ﻋﺮِﺑﺖ ﻣﻌﺪﺗﻪ ،ﺇﺫﺍ ﻓﺴﺪﺕ.
ﻭﻟﺪ ﻳﻌﺮﺏ :ﻳﺸﺠﺐ .ﻳﻔﻌﻞ ﺇﻣﺎ ﻣﻦ ﻗﻮﳍﻢ :ﺷﺠﺐ ﺍﻟﺮﺟﻞﹸ ﻳﺸﺠﺐ ،ﺇﺫﺍ ﻫﻠﹶﻚ؛ ﺃﻭ ﻣﻦ ﻗﻮﳍﻢ :ﺗﺸﺎﺟﺐ
ﺍﻷﻣﺮ ،ﺇﺫﺍ ﺍﺧﺘﻠﻂﹶ ﻭﺩﺧﻞﹶ ﺑﻌﻀﻪ ﰲ ﺑﻌﺾ .ﻭﻣﻨﻪ ﺍﺷﺘﻘﺎﻕ ﻟِﺸ ﺠﺐ.
ﻭﻟﺪ ﺑﺸﺠﺐ :ﺳﺒﺄ ،ﻣﻬﻤﻮﺯ .ﻗﺎﻝ ﺍﻟﻜﻠﱯ :ﺍﲰﻪ ﻋﺒﺪ ﴰﺲ .ﻭﻗﺎﻝ ﻗﻮﻡ :ﺍﲰﻪ ﻋﺎﻣﺮ ،ﻭﺳﺒﺄﹲ ﺍﺳﻢ ﳚﻤﻊ ﺍﻟﻘﺒﻴﻠﺔﹶ
ﻛﻠﱠﻬﻢ ،ﻭﻫﻮ ﰲ ﺍﻟﺘﱰﻳﻞ ﻣﻬﻤﻮﺯ" :ﻟﻘﺪ ﻛﺎﻥﹶ ﻟﺴﺒﺄٍ ﰲ ﻣﺴﺎﻛﻨﻬﻢ" ﻓﻤﻦ ﺻﺮﻑ ﺳﺒﺄﹰ ﺟﻌﻠﹶﻪ ﺍﺳﻢ ﺍﻟﺮﺟﻞ ﺑﻌﻴﻨﻪ،
ﻭﻣﻦ ﱂ ﻳﺼﺮﻑ ﺟﻌﻠﹶﻪ ﺍﺳﻢ ﺍﻟﻘﺒﻴﻠﺔ .ﻭﺍﺷﺘﻘﺎﻕ ﺳﺒﺄ ﻣﻦ ﻗﻮﳍﻢ :ﺳﺒﺄﺕ ﺍﳋﻤﺮ ﺃﺳﺒﺆﻫﺎ ﺳﺒﺌﺎﹰ ،ﺇﺫﺍ ﺍﺷﺘﺮﻳﺘﻬﺎ ﻗﺎﻝ
ﺍﻟﺸﺎﻋﺮ:
ﺨﺏ ﺍﻟﺴﻔﻴﺭ ﻭﺴﺎﺒﺊ ﺍﻟﺨﻤﺭِ ﺇﻥ ﻨِﻌﻡ ﻤﻌﺘﺭﻙ ﺍﻟﺠِﻴﺎﻉِ ﺇﺫﺍ
ﺃﻭ ﻣﻦ ﻗﻮﳍﻢ :ﺳﺒﺄﺕِ ﺍﻟﻨﺎﺭ ﺟِﻠﺪﻩ ،ﺇﺫﺍ ﺃﺛﱠﺮﺕ ﻓﻴﻪ .ﻭﺍﻟﺴﺎﺑﻴﺎﺀ ﻏﲑ ﻣﻬﻤﻮﺯ :ﻣﺎ ﻭﻗﹶﻊ ﻣﻊ ﺍﻟﻮﻟﺪ ﻣﻦ ﺍﳌﹶﺸِﻴﻤﺔ.
ﻭﺍﻟﺴﺒﻲ ﻣﻦ ﺳﺒﻲ ﺍﻟﻌﺪﻭ ﻏﲑ ﻣﻬﻤﻮﺯ.
ﻭﺗﻔﺮﻗﺖ ﻗﺒﺎﺋﻞ ﺍﻟﻴﻤﻦِ ﻣﻦ ﻛﹶﻬﻼﻥﹶ ﻭﲪﲑ ﺍﺑﻨ ﻲ ﺳﺒﺄ .ﻭﺍﺳﻢ ﲪﲑ ﺍﻟﻌﺮﻧﺠﺞ ،ﻭﻟﻴﺲ ﺍﻟﻨﻮﻥ ﻓﻴﻪ ﺯﺍﺋﺪﺓﹰ ،ﻭﻫﻮ ﻣﻦ
ﻗﻮﳍﻢ :ﺍﻋﺮﳒﺞ ﺍﻟﺮﺟﻞﹸ ﰲ ﺃﻣﺮﻩ ،ﺇﺫﺍ ﺟﺪ ﻓﻴﻪ ،ﻛﺄﻧﻪ ﺍﻓﹾﻌﻨﻠﹶﻞﹶ.
ﻭﻛﹶﻬﻼﻥ :ﻓﹶﻌﻼﻥ ﻣﻦ ﺍﻟﻜﹶﻬﻞ ﻣﻦ ﺍﻟﻨﺎﺱ ﺃﻭ ﻣﻦ ﺍﻟﻨﺒﺖ.
ﻧﺒﺖ ﺑﻦ ﺯﻳﺪ ،ﻭﻫﻮ ﺍﻷﺷﻌﺮ ،ﻭﻣﺎﻟﻚ ،ﻭﺟﻠﹾﻬﻤﺔ ،ﻭﻫﻮ ﻃﻴﺊ .ﻓﻤﻨﻬﻢ :ﺑﻨﻮ ﺭﻫﻢ ﺩ ﺭﺟﻮﺍ ،ﻛﺎﻥ ﻣﻨﻬﻢ ﺃﻓﻌﻰ
ﻧﺠﺮﺍﻥ ،ﺗﺘﺤﺎﻛﻢ ﺍﻟﻌﺮﺏ ﺇﻟﻴﻪ.
ﻭﻣﻦ ﻗﺒﺎﺋﻞ ﺯﻳﺪ ﺑﻦ ﻛﻬﻼﻥ :ﻛِﻨﺪﺓ ،ﻭﻫﻮ ﻛﻨﺪﻱ ﻭﺍﲰﻪ ﺛﹶﻮﺭ .ﻭﻛِﻨﺪﺓ ﻣﻦ ﻗﻮﳍﻢ :ﻛﹶﻨﺪ ﻧِﻌﻤﺔﹶ ﺍﷲ ﻋﺰ ﻭﺟﻞﹼ ،ﺃﻱ
ﻛﻔﹶﺮﻫﺎ .ﻭﻣﻦ ﻗﻮﻝ ﺍﷲ ﺟﻞﹼ ﺛﻨﺎﺅﻩ" :ﺇﻥﱠ ﺍﻹﻧﺴﺎﻥﹶ ﻟﺮﺑﻪ ﻟﹶﻜﹶﻨﻮﺩ "ﻭﺍﷲ ﻋﺰ ﻭﺟﻞﹼ ﺃﻋﻠﻢ.
ﻓﻤﻦ ﻗﺒﺎﺋﻞ ﻛﻨﺪﺓ :ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﻛﻨﺪﻱ.
ﻓﻤﻦ ﺑﲏ ﻣﻌﺎﻭﻳﺔ :ﺑﻨﻮ ﺍﻟﺮﺍﺋﺶ ،ﻭﺍﻟﺮﺍﺋﺶ :ﻓﺎﻋﻞﹲ ﻣﻦ ﻗﻮﳍﻢ :ﺭﺍﺵ ﺍﻟﺴﻬﻢ ﻳﺮِﻳﺸﻪ ﺭﻳﺸﺎﹰ .ﻭﺍﻟﺮﻳﺶ ﻣﻌﺮﻭﻑ.
ﻭﺭِﻳﺶ ﺍﻹﻧﺴﺎﻥ :ﺑِﺰﺗﻪ ﻭﻟﺒﺎﺳﻪ .ﻭﻳﻘﺎﻝ :ﻓﻼﻥﹲ ﻳﺮِﻳﺶ ﻭﻳﺒﺮِﻱ ،ﺃﻱ ﻳﻨﻔﻊ ﻭﻳﻀﺮ .ﻭﺭﻳﺎﺵ ﺍﻹﻧﺴﺎﻥ :ﺍﻟﺜﱢﻴﺎﺏ
ﻭﺍﻟﺒِﺰﺓ.
ﻓﻤﻦ ﺑﲏ ﺍﻟﺮﺍﺋﺶ ﻫﺆﻻﺀ :ﺷﺮﻳﺢ ﺍﻟﻘﺎﺿﻲ ﺍﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﻗﻴﺲ ﺑﻦ ﺍﳉﹶﻬﻢ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﻋﺎﻣﺮ ﺑﻦ ﺍﻟﺮﺍﺋﺶ،
ﻟﻴﺲ ﺑﺎﻟﻜﻮﻓﺔ ﻣﻨﻬﻢ ﻏﲑﻩ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﻛﹶﺒﺲ ﺑﻦ ﻫﺎﻧﺊ ،ﻭﻫﻮ ﺍﳌﹸﻄﱠﻠِﻊ ،ﻛﺎﻥ ﻣﻦ ﻓﹸﺮﺳﺎﻢ ﰲ ﺍﳉﺎﻫﻠﻴﺔ .ﻭﻛﹶﺒﺲ :ﻣﺼﺪﺭ ﻛﺒﺴﺖ ﺍﻟﺸﻲﺀ
ﺃﻛﺒِﺴﻪ ﻛﹶﺒﺴﺎﹰ .ﻭﺭﺟﻞ ﻛﹸﺒﺎﺱ :ﻋﻈﻴﻢ ﺍﻟﺮﺃﺱ .ﻭﺍﻟﻜِﺒﺎﺳﺔ :ﺍﻟﻌِﺬﹾﻕ ﻣﻦ ﺍﻟﻨﺨﻞ .ﻭﺍﻟﻜﹶﺒﺴﺎﺀ :ﺍﻟﻜﹶﻤﺮﺓﹸ ﺍﻟﻐﻠﻴﻈﺔ .ﻭﻗﺪ
ﲰﺖ ﺍﻟﻌﺮﺏ ﻛﺎﺑِﺴﺎﹰ ،ﻭﻛﹸﺒﺎﺳﺎﹰ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ ﰲ ﺍﻹﺳﻼﻡ :ﺭﺟﺎﺀ ﺑﻦ ﺣﻴﻮﺓ ﺑﻦ ﺧﻨﺰﻝ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﺃﻓﻀﻰ ﺇﻟﻴﻪ ﺳﻠﻴﻤﺎﻥﹸ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺧﻼﻓﺔﹶ
ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ،ﻭﻛﺎﻥ ﻣﻦ ﺭﺟﺎﻝ ﻛِﻨﺪﺓﹶ ﰲ ﺍﻟﺸﺎﻡ ﻭﻓﻘﻬﺎﺋﻬﻢ .ﻭﺍﺷﺘﻘﺎﻕ ﺣﻴﻮﺓ ﻣﻦ ﺍﳊﹶﻴﺎﺓ ﻛﺄﻧﻬﺎ ﻓﹶﻌﻠﺔ.
ﻭﺧﻨﺰﻝﹲ ﺍﻟﻨﻮﻥ ﺯﺍﺋﺪﺓ ،ﻭﻫﻮ ﻣﻦ ﺍﳋﹶﺰﻝ ،ﻭﻫﻮ ﺍﻟﻘﹶﻄﹾﻊ .ﺧﺰﻟﻪ ﻳﺨﺰِﻟﻪ ﺧﺰﻻﹰ .ﻭﺍﳔﺰﻝﹶ ﻓﻼﻥﹲ ﻋﻦ ﻛﺬﺍ ﻭﻛﺬﺍ ،ﺇﺫﺍ
ﻋﺠﺰ ﻋﻨﻪ ﻭﺿﻌﻒ.
ﻭﻣﻨﻬﻢ :ﺃﺑﻮ ﺍﻟﺰﻋﺮﺍﺀ ﺍﻟﻔﻘﻴﻪ ،ﻭﻫﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻫﺎﱐﺀ .ﻭﺍﻟﺰﻋﺮﺍﺀ :ﻓﹶﻌﻼﺀ ﻣﻦ ﺍﻟﺰﻋﺮ .ﻭﺍﻟﺰﻋﺮ :ﺧِﻔﱠﺔﹸ ﺍﻟﺸﻌﺮ .ﺭﺟﻞﹲ
ﺃﺯﻋﺮ ﻭﺍﻣﺮﺃﺓﹲ ﺯﻋﺮﺍﺀ .ﻭﰲ ﺧﻠﹸﻘﻪ ﺯﻋﺎﺭﺓ ،ﻟﻴﺲ ﻣﻦ ﻫﺬﺍ ،ﺃﻱ ﺿِﻴﻖ .ﻭﺭﺟﻞﹲ ﺯﻋِﺮ ﺍﻷﺧﻼﻕ.
ﻭﻣﻦ ﻗﺒﺎﺋﻠﻬﻢ :ﺍﻟﺴﻜﺎﺳﻚ ،ﻭﺍﻟﺴﻜﻮﻥ :ﻗﺒﻴﻠﺘﺎﻥِ ﻋﻈﻴﻤﺘﺎﻥ ،ﻭﳘﺎ ﺍﺑﻨﺎ ﺃﺷﺮﺱ ﺍﺑﻦ ﺛﹶﻮﺭ ﺑﻦ ﻛِﻨﺪِﻱ.
ﺴﻜﹸﻮﻥ :ﻓﹶﻌﻮﻝ ﻣﻦ ﺳﻜﹶﻦ ﰲ ﺍﳌﻮﺿﻊ .ﻭﺍﻟﺴﻜﺎﺳِﻚ ﻣﻦ ﻗﻮﳍﻢ :ﺗﺴﻜﻚ ﺍﻟﺮﺟﻞﹸ ،ﻛﺄﻧﻪ ﺿﺮﺏ ﻣﻦ ﺍﻟﺘﻀﺮﻉ.
ﺍﻟ
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﺷﻜﹶﺎﻣﺔ ،ﻣﻨﻬﻢ :ﻗﹶﻴﺴﺒﺔ ﺑﻦ ﻛﹸﻠﺜﻮﻡ ﺑﻦ ﺣﺒﺎﺷﺔ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻭﺍﺋﻞ ﺍﺑﻦ ﺳﻮﻡ ،ﻛﺎﻥ ﻣﻦ ﺳﺎﺩﻢ ﰲ
ﺍﳉﺎﻫﻠﻴﺔ ،ﻭﻟﻪ ﺣﺪﻳﺚ.
ﻭ ﺣﺒﺎﺷﺔ :ﻓﹸﻌﻠﺔﹲ ﻣﻦ ﻗﻮﳍﻢ :ﺣﺒﺸﺖ ﺍﻟﺸﻲﺀ ﺃﺣﺒِﺸﻪ ،ﺇﺫﺍ ﲨﻌﺘﻪ .ﻭﺳﻮﻡ ﻣﺼﺪﺭ ﺳﻤﺖ ﺑﺎﻟﺸﻲﺀِ ﺃﺳﻮﻡ ﺑﻪ ﺳﻮﻣﺎﹰ،
ﺇﺫﺍ ﺳﺎﻭﻣﺖ ﺑﻪ .ﻭﺳﻤﺘﻪ ﺷﺮﺍﹰ ﺃﹶﺳﻮﻣﻪ ﺳﻮﻣﺎﹰ .ﻭﺳﺎﻣﺖ ﺍﻟﺴﺎﺋﻤﺔﹸ ،ﻭﻫﻲ ﺍﻟﺮﺍﻋﻴﺔ ﻣﻦ ﺍﻹﻳﻞ ،ﻭﻫﻲ ﺍﻟﺴﻮﺍﻡ،
ﻭﻣﻨﻬﻢ :ﺃﻛﻴﺪﺭ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻋﺒﺪ ﺍﳉِﻦ ،ﻭﻳﻘﺎﻝ ﻋﺒﺪ ﺍﳊﹶﻲ ،ﺻﺎﺣﺐ ﺩﻭﻣﺔِ ﺍﳉﹶﻨﺪﻝ .ﻭﺻﺎﻟﹶﺤﺔ ﺍﻟﻨﱯ ﺻﻠﻰ
ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻛﺘﺐ ﻟﻪ ﻛﺘﺎﺑ ﺎﹰ .ﻭﻟﻪ ﺣﺪﻳﺚ .ﻭﺃﻛﻴﺪِﺭ :ﺗﺼﻐﲑ ﺃﻛﺪﺭ .ﻭﺃﻛﺪﺭ ﻣﻦ ﺍﻟﻜﹸﺪﺭﺓ ،ﻭﻫﻲ ﻏﹸﱪﺓﹲ ﻓﻴﻬﺎ
ﺳﻮﺍﺩ .ﻭﺍﻟﻘﻄﺎ ﺍﻟﻜﹸﺪﺭﻱ ﻳﻜﻮﻥ ﰲ ﻇﻬﺮﻭﻩ ﻧﻘﹶﻂ ﺳﻮﺩ .ﻭﻫﻮ ﺍﻟﺬﻱ ﺑﻌﺚ ﺑﻘﹶﺒﺎﺀِ ﺃﺧﻴﻪ ﺣﺴﺎﻥ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ
ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻓﺘﻌﺠﺐ ﺍﳌﺴﻠﻤﻮﻥ ﻣﻨﻪ ،ﻭﻛﺎﻥ ﻣﻨﺴﻮﺟﺎﹰ ﺑﺎﻟﺬﱠﻫﺐ ،ﻓﻘﺎﻝ" :ﺃﺗﻌﺠﺒﻮﻥ ﻣﻦ ﻫﺬﺍ ،ﳌﹶﻨﺎﺩﻳﻞﹸ ﺳﻌﺪٍ ﰲ
ﺍﳉﻨﺔ ﺃﺣﺴﻦ ﻣﻦ ﻫﺬﺍ ".
ﻭﺃﺧﻮﻩ :ﺑِﺸﺮ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ،ﺍﻟﺬﻱ ﻋﻠﱠﻢ ﺧﻄﱠﻨﺎ ﻫﺬﺍ ﺃﻫﻞﹶ ﺍﻷﻧﺒﺎﺭ ،ﻭﻛﺎﻥ ﺍﲰﻪ ﺍﳉﹶﺰﻡ .ﻭﺗﻌﻠﱠﻤﻪ ﻣﻦ ﻣﺮﺍﻣﺮ ﺑﻦ
ﻣﺮﻭﺓ ،ﻭﺃﺳﻠﹶﻢ ﺑﻦ ﺟﺰﺭﺓ .ﻭﺳﺘﺮﻯ ﺗﻔﺴﲑ ﺃﲰﺎﺋﻬﻢ ﰲ ﻣﻮﺍﺿﻌﻬﺎ ﺇﻥﹾ ﺷﺎﺀ ﺍﷲ ﻭﺧﺮﺝ ﺇﱃ ﻣﻜﱠﺔ ﻓﺘﺰﻭﺝ ﺍﻟﻀﻬﻴﺎﺀ
ﺑﻨﺖ ﺣﺮﺏ ﺃﺧﺖ ﺃﰊ ﺳﻔﻴﺎﻥﹶ ﺑﻦِ ﺣﺮﺏ ،ﻭﻋﻠﱠﻢ ﺃﺑﺎ ﺳﻔﻴﺎﻥ ﻫﺬﹶﺍ ﺍﳋﹶﻂﱠ ﻭﺭﺟﺎﻻﹰ ﻣﻦ ﺃﻫﻞ ﻣﻜﹼﺔ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﻗﺎﺩﺡ ﺍﻟﻨﺎﺭ ،ﻭﻫﻢ ﰲ ﺑﲏ ﺷﻴﺒﺎﻥﹶ ،ﳍﻢ ﻋﺪﺩ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﺗﺪﻭﻝ ﺑﻦ ﺍﳊﺎﺭﺙ .ﻭﺗﺪﻭﻝ :ﺗﻔﻌﻞ ﻣﻦ ﺩﺍﻝ ﻳﺪﻭﻝ ،ﻭﻗﺪ ﻣﺮ.
ﻭﻣﻨﻬﻢ :ﻋﺒﺎﺩﺓ ﺑﻦ ﻧﺴﻲ ﺍﻟﻔﻘﻴﻪ ،ﻛﺎﻥ ﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﺗﺮﺍﻏِﻢ ،ﺑﻄﻦ .ﻭﺗﺮﻏِﻢ ﺗﻔﺎﻋِﻞ ﻣﻦ ﺍﳌﺮﺍﻏﹶﻤﺔ ،ﻭﻫﻲ ﺃﻥ ﺗﻔﻌﻞﹶ ﻣﺎ ﻳﺮﻏِﻢ ﺻﺎﺣﺒﻚ .ﻭﻛﺎﻧﻮﺍ ﻳﺴﻤﻮﻥ ﻡ،
ﻫﺎﺟﺮ :ﺭﺍﻏﹶﻢ ﻗﻮﻣﻪ ،ﻛﺄﻧﻪ ﺗﺮﻛﻬﻢ .ﻣﻨﻬﻢ :ﺍﻟﺴﻠﹾﻘِﻢ ،ﻭﻫﻮ ﺃﻭﺱ ﺑﻦ ﻋﺒﺪ ﺍﷲ ،ﻛﺎﻥ ﳑﻦ ﺧﺮﺝ ﻣﻊ ﺍﻣﺮﺉ ﺍﻟﻘﻴﺲ
ﺇﱃ ﺑﻼﺩ ﺍﻟﺮﻭﻡ .ﻭﺍﻟﺴﻠﻘِﻢ :ﺍﳉﺮﻱﺀ ﺍﻟﺼﺪﺭ ،ﺍﳌﺎﺿﻲ ﰲ ﺍﻷﻣﻮﺭ.
ﻭﻣﻦ ﺑﻄﻮﻥ ﺍﻟﺴﻜﺎﺳﻚ :ﺧِﺪﺍﺵ ،ﻭﺻﻌﺐ ،ﻭﺿِﻤﺎﻡ ،ﻭﺍﻷَﺧﺪﺭ ،ﻭﻫﺠﻌﻢ ،ﻭﺑﻄﻮﻥﹲ ﺳﻮﻯ ﻫﺬﻩ.
ﻭﺿِﻤﺎﻡ ﺍﺷﺘﻘﺎﻗﹸﻪ ﻣﻦ ﺿﻤﻤﺖ ﺍﻟﺸﻲﺀَ ﺃﺿﻤﻪ ﺿﻤﺎﹰ .ﻭﻫﻮ ﻓِﻌﺎﻝﹲ ﻣﻦ ﺫﻟﻚ.
ﻭﺍﻷﺧﺪﺭ ﺇﻣﺎ ﻣﻦ ﺧﺪﺭِ ﺍﻟﻠﱠﻴﻞ ،ﻭﻫﻮ ﺍﻟﻈﱡﻠﻤﺔ ،ﺃﻭ ﻣﻦ ﻗﻮﳍﻢ :ﺃﺧﺪﺭ ﺍﻷﺳﺪ ،ﺇﺫﺍ ﺩﺧﻞﹶ ﺍﻷﲨﺔﹶ ،ﻓﻬﻮ ﺧﺎﺩﺭ
ﺭﺠﺎﻝ ﺠﺫﺍﻡ
ﻭﺍﲰﻪ ﻋﻤﺮﻭ .ﻓﻤﻨﻬﻢ :ﺑﻨﻮ ﺣﺮﺍﻡ ،ﻭﺑﻨﻮ ﺣِﺸﻢ ،ﻣﻨﻬﻤﺎ ﺗﻔﺮﻋﺖ ﺟﺬﹶﺍﻡ.
ﻭﺣِﺸﻢ :ﻓِﻌﻞ ﻣﻦ ﻗﻮﳍﻢ :ﺣﺸﻤﲏ ﻫﺬﺍ ﺍﻷﻣﺮ ،ﺇﺫﺍ ﻏﻠﹸﻆﹶ ﻋﻠﻲ .ﻭﺣﺸﻢ ﺍﻟﺮﺟﻞ :ﺍﳌﹸﻄِﻴﻔﻮﻥ ﺑﻪ .ﻭﻗﻮﻝ ﺍﻟﻌﺎﻣﺔ:
ﺍﺣﺘﺸﻤﺖ ،ﺃﻱ ﺍﺳﺘﺤﻴﻴﺖ ،ﻛﻠﻤﺔﹲ ﻣﻮﻟﱠﺪﺓ ﻟﻴﺴﺖ ﺑﺎﻟﻌﺮﺑﻴﺔ ﺍﻟﺼﺤﻴﺤﺔ .ﻭﻳﻘﺎﻝ :ﺇﻥﱠ ﺑﲏ ﻋﺘِﻴﺐ ﺍﻟﺬﻳﻦ ﳍﻢ ﺟﻔﹾﺮﺓﹲ
ﺑﺎﻟﺒﺼﺮﺓ ﺗﻨﺴﺐ ﺇﻟﻴﻬﻢ ،ﻣﻦ ﻫﺆﻻﺀ؛ ﻭﻫﻢ ﺍﻟﻴﻮﻡ ﰲ ﺷﻴﺒﺎﻥ ،ﻭﺍﷲ ﻋﺰ ﻭﺟﻞﹼ ﺃﻋﻠﻢ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﺯِﻧﺒﺎﻉ ﺑﻦ ﺭﻭﺡ ﺑﻦ ﺳﻼﻣﺔ ﺑﻦ ﺣﺪﺍﺩ ﺑﻦ ﺣﺪِﻳﺪﺓ.
ﺯِﻧﺒﺎﻉ :ﻓِﻌﻼﻝ ،ﻭﺍﻟﻨﻮﻥ ﻓﻴﻪ ﺯﺍﺋﺪﺓ ،ﻣﻦ ﻗﻮﳍﻢ :ﺗﺰﺑﻊ ﻋﻠﻴﻨﺎ ،ﺇﺫﺍ ﺳﺎﺀ ﺧﻠﻘﹸﻪ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻋﻠﻰ ﺍﻟﻜﺄﺱ ﺫﺍ ﻗﺎﺫﻭﺭﺓٍ ﻤﺘﺯ ﺒﻌﺎ ﻭﺇﻥ ﺘﻠﻘﹶﻪ ﻓﻲ ﺍﻟﺸﺭﺏِ ﻻ ﺘﻠﻕﹶ ﻓﺎﺤﺸ ﺎﹰ
ﻭﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﹼﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ:
ﻟِﻲ ﺍﻟﻨﱢﺼﻑﹸ ﻤﻨﻪ ﻴﻘﺭﻉِ ﺍﻟﺴﻥ ﻤﻥ ﻨﺩ ﻡ ﻓﺈﻥ ﺃﻟﻕﹶ ﺯِﻨﺒﺎﻉ ﺒﻥ ﺭﻭﺡٍ ﺒﺒﻠﺩﺓٍ
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﻧﺎﺗﻞ ﺑﻦ ﻗﻴﺲ ،ﻛﺎﻥ ﺳﻴﺪ ﺟﺬﺍﻡ ﺑﺎﻟﺸﺎﻡ.
ﺭﺠﺎﻝ ﻟﺨﻡ
ﺭﺠﺎﻝ ﺨﻭﻻﻥ
ﺭﺠﺎﻝ ﻁﻴﺊ
ﻭﻟﺪ ﻃﻴﺊ ﺑﻦ ﺃﺩﺩ ،ﻭﺍﲰﻪ ﺟﻠﻬﻤﺔ .ﻗﺎﻝ ﺍﳋﻠﻴﻞ :ﺃﺻﻞ ﺑﻨﺎﺀ ﻃﹶﻲ ﻣﻦ ﻃﺎﺀٍ ﻭﻭﺍﻭ ،ﻓﻘﻠﺒﻮﺍ ﺍﻟﻮﺍﻭ ﻳﺎﺀً ﻓﺼﺎﺭﺕ ﻳﺎﺀً
ﺛﻘﻴﻠﺔ ،ﻛﺎﻥﹶ ﺍﻷﺻﻞﹸ ﻓﻴﻪ ﻃﹶﻮﻯ .ﻭﻛﺎﻥ ﺍﺑﻦ ﺍﻟﻜﻠﱯ ﻳﻘﻮﻝ :ﲰﻲ ﻃﻴﺌﺎﹰ ﻷﻧﻪ ﺃﻭﻝﹸ ﻣﻦ ﻃﻮﻯ ﺍﳌﻨﺎﻫﻞ .ﻭﻳﻘﺎﻝ:
ﻃﻮﻳﺖ ﺍﻟﺸﻲﺀ ﺃﻃﻮِﻳﻪ ﻃﻴﺎﹰ .ﻭﻛﺬﻟﻚ ﻃﻮﻳﺖ ﺍﻟﺒﺌﺮ ﺃﻃﻮﻳﻬﺎ ﺑﺎﳊﺠﺎﺭﺓ ،ﻭﺑﻪ ﲰﻴﺖ ﺍﻟﻄﱠﻮﻱ.
ﻓﻤﻦ ﻗﺒﺎﺋﻠﻬﻢ :ﺑﻨﻮ ﺟﺪِﻳﻠﺔ ،ﻭﻫﻲ ﺃﻣﻬﻢ ،ﻭﻫﻢ ﺟﻨﺪﺏ ﻭﺣﻮﺭ ،ﻳﻌﺮﻓﻮﻥ ﺑﺄﻣﻬﻢ.
ﻭﺣﻮﺭ ﻣﻦ ﺍﳊﹶﻮﺭ ،ﻭﻫﻮ ﻣﻦ ﺍﻟﻀﻼﻝ .ﻭﻣﺜﻞﹲ ﻣﻦ ﺃﻣﺜﺎﳍﻢ" :ﺣﻮﺭ ﰲ ﻣﺤﺎﺭﺓ" ﺃﻱ ﺿﻼﻝ ﻻ ﻳﻬﺘﺪﻯ ﻟﻴﻠﹸﻪ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﺭﻭﻣﺎﻥ .ﻭﺭﻭﻣﺎﻥ :ﻓﹸﻌﻼﻥ ﻣﻦ ﺭﻣﺖ ﺍﻟﺸﻲﺀ ﺃﺭﻭﻣﻪ ﺭﻭﻣﺎﹰ .ﻭﻫﻢ ﺭﻫﻂﹸ ﺧﻮﻟِﻲ ﺑﻦ ﺷﻬﻠﺔ ﺍﻟﺸﺎﻋﺮ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﺟﺪﻋﺎﺀ ﺑﻦ ﺭﻭﻣﺎﻥ .ﻭﺍﳉﹶﺪﻋﺎﺀ :ﻓﹶﻌﻼﺀُ ﻣﻦ ﺍﳉﹶﺪﻉ.
ﻭﻣﻨﻬﻢ :ﺍﻟﺜﱠﻌﺎﻟﺐ ﻭﻫﻲ ﺛﻼﺛﺔﹸ ﺃﺑﻄﻦ :ﺛﻌﻠﺒﺔ ﺑﻦ ﺫﹸﻫﻞ ﺑﻦ ﺟﺪﻋﺎﺀ ،ﻭﺛﻌﻠﺒﺔ ﺍﺑﻦ ﺭﻭﻣﺎﻥ ،ﻭﺛﻌﻠﺒﺔ ﺑﻦ ﺟﺪﻋﺎﺀ ،ﻳﻘﺎﻝ
ﻭﻣﻨﻬﻢ :ﺍﻟﺒﺮﺝ ﺑﻦ ﻣﺴﻬِﺮ ﺑﻦ ﺍﳉﹸﻼﺱ ،ﻭﻫﻮ ﺃﺣﺪ ﺍﳌﻌﻤﺮﻳﻦ ،ﻭﻓﹶﺪ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ.
ﻭﺍﻟﺒﺮﺝ ،ﺍﺷﺘﻘﺎﻗﻪ ﻣﻦ ﺑﺮﻭﺝ ﺍﻟﻘﺼﺮ ﺃﻭ ﺑﺮﻭﺝ ﺍﻟﺴﻤﺎﺀ ،ﻭﻫﻮ ﺑﺎﻟﻘﺼﺮ ﺃﺷﺒﻪ ،ﻷﻧﻪ ﻛﺎﻥ ﻋﻈﻴﻢ ﺍﳋﹶﻠﹾﻖ ،ﻓﺸﺒﻪ
ﺑﺬﻟﻚ.
ﻭﻣﻨﻬﻢ :ﻛِﻨﺪﻱ ﺑﻦ ﺣﺎﺭﺛﺔ ،ﻛﺎﻥ ﻓﺎﺭﺳﺎﹰ.
ﻭﻣﻨﻬﻢ :ﺟﻌﻔﺮ ﺑﻦ ﻋﻔﹼﺎﻥ ،ﺍﻟﺸﺎﻋﺮ ﺍﳌﻜﻔﻮﻑ ،ﺷﺎﻋﺮ ﺍﻟﺸﻴﻌﺔ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﺯﻧﻤﺔ ﺑﻦ ﻋﻤﺮﻭ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﻋﺒﺪ ﺍﳌﹶﺪﺍﻥ ،ﻭﻋﺒﺪ ﺍﳊِﺠﺮ ﺑﻦ ﻋﺒﺪ ﺍﳌﹶﺪﺍﻥِ .ﻭﻻﺑﻦِ ﺍﻟﻜﻠﺒﻲ ﰲ ﺍﳌﹶﺪﺍﻥ ﺧﱪ ﻟﻴﺲ ﻫﺬﺍ ﻣﻮﺿﻌﻪ .ﻭﻫﻮ
ﺍﻟﺒﻴﺖ .ﻭﻗﺪ ﻭﻓﹶﺪ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃﺣﺴِﺐ ﺃﻥﱠ ﺍﳌﹶﺪﺍﻥ ﺻﻨﻢ ،ﻭﺍﺷﺘﻘﺎﻗﻪ ﻣﻦ ﺩﺍﻥ ﻳﺪﻳﻦ.
ﻭﺍﻟﺪﻳﻦ :ﺍﳉﺰﺍﺀ .ﻭﺍﻟﺪﻳﻦ :ﺍﻟﻄﺎﻋﺔ ﻭﺍﻟﺪﺃﺏ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﺃﻫﺫﺍ ﺩﻴﻨﹸﻪ ﺃﺒﺩﺍﹰ ﻭﺩﻴﻨﻲ ﺘﻘﻭﻝ ﺇﺫﹶﺍ ﺩﺭﺃﺕﹸ ﻟﻬﺎ ﻭﻀِﺒﻨﻲ
ﻭﻗﺎﻝ ﰲ ﺍﻟﻄﺎﻋﺔ ﺯﻋﻤﻮﺍ ﰲ ﺍﻟﺘﱰﻳﻞ" :ﻣﺎ ﻛﺎﻥﹶ ﻟِﻴﺄﺧﺬﹶ ﺃﺧﺎﻩ ﰲ ﺩِﻳﻦ ﺍﳌﹶﻠِﻚ" ﺃﻱ ﰲ ﻃﺎﻋﺔ ﺍﳌﻠِﻚ .ﻭﺍﻟﺪﻳﻦ :ﺍﳌِﻠﹼﺔ.
ﻭﺍﺷﺘﻘﺎﻕ ﺍﳌﺪﻳﻨﺔ ﻛﺄﻧﻬﺎ ﻣﻔﹾﻌِﻠﺔ ﻣﻦ ﻫﺬﺍ ﻭﻛﺎﻥ ﺍﻷﺻﻞ ﻣﺪﻳﻨﺔ ﻣﻔﹾﻌِﻠﺔ ،ﻓﻘﻠﺒﻮﺍ ﻛﺴﺮﺓ ﺍﻟﻴﺎﺀ ﻋﻠﻰ ﺍﻟﺪﺍﻝ ﻭﺃﺳﻜﻨﻮﺍ
ﺍﻟﻴﺎﺀ .ﻭﻗﺎﻝ :ﺍﻟﺪﻳﻦ :ﺍﳊﺴﺎﺏ؛ ﻭﻫﻮ ﺭﺍﺟﻊ ﺇﱃ ﺍﳉﺰﺍﺀ.
ﻓﻤﻦ ﺭﺟﺎﳍﻢ :ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﳌﹶﺪﺍﻥ ،ﻗﺘﻠﹶﻪ ﺑﺴﺮ ﺍﺑﻦ ﺃﰊ ﺃﺭﻃﺎﺓﹶ ﳌﱠﺎ ﺑﻌﺜﻪ ﻣﻌﺎﻭﻳ ﹸﺔ ﺇﱃ
ﺍﻟﻴﻤﻦ؛ ﻭﻟﻪ ﺣﺪﻳﺚ.
ﻭﳛﺎﺑﺮ ﺑﻦ ﻣﺎﻟﻚ ،ﻭﻫﻮ ﻣﺮﺍﺩ .ﻭﺇﻧﻤﺎ ﲰﻲ ﻣﺮﺍﺩﺍﹰ ﻷﻧﻪ ﺃﻭﻝ ﻣﻦ ﲤﺮﺩ ﺑﺎﻟﻴﻤﻦ.
ﻭﻳﺰﻳﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﹶﺪﺍﻥ ،ﻛﺎﻥ ﺷﺮﻳﻔﺎﹰ ﺷﺎﻋﺮﺍﹰ.
ﻭﺍﳊﺎﺭﺙ ﺑﻦ ﻋﺒﺪ ﺍﳌﺪﺍﻥ ،ﻗﺘﻠﹶﻪ ﺟﺮﻡ.
ﻭﺯﻳﺎﺩ ﺑﻦ ﺍﻟﻨﻀﺮ ،ﺷﻬﺪ ﻣﻊ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺍﳌﹶﺸﺎﻫﺪ ﻛﻠﱠﻬﺎ ،ﻭﻛﺎﻥ ﻋﻠﻰ ﺍﳌﻘﺪﻣﺔ ﻳﻮﻡ ﺻِﻔﱢﲔ.
ﻭﺃﺻﻌﺮ ﺑﻦ ﺍﳊﺎﺭﺙ ،ﺻﺎﺣﺐ ﺍﻟﻘﺎﺩﺳﻴﺔ ﻋﻠﻰ ﺑﲏ ﺍﳊﺎﺭﺙ.
ﻭﻣﻨﻬﻢ :ﻋﺒﺪ ﻳﻐﻮﺙﹶ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﻭﻗﹶﺎﺹ ،ﻗﹸﺘِﻞ ﻳﻮﻡ ﺍﻟﻜﻼﺏ ﻭﻛﺎﻥ ﻋﻞ ﻣﺬﺣِﺞ ﻳﻮﻣﺌﺬٍ .ﻭﻳﻐﻮﺙ :ﺻﻨﻢ
ﻣﻌﺮﻭﻑ ،ﻭﻗﺪ ﺫﹸﻛﺮ ﰲ ﺍﻟﺘﱰﻳﻞ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﺷﺮِﻳﻚ ﺑﻦ ﺍﻷﻋﻮﺭ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﺧﺎﻃﺐ ﻣﻌﺎﻭﻳﺔ ﻭﻟﻪ ﺣﺪﻳﺚ ،ﻓﻘﺎﻝ ﰲ ﺫﻟﻚ:
ﻭﺴﻴﻔﻲ ﺼﺎﺭﻡ ﻭﻤﻌﻲ ﻟﺴﺎﻨﻲ ﺃﻴﺸﺘﹸﻤﻨﻲ ﻤﻌﺎﻭﻴﺔﹸ ﺒﻥ ﺤﺭ ﺏٍ
ﻭﺯﻫﲑﺓ ،ﻭﻗﹶﻄﹶﻦ ﻭﺟﻔﹾﻨﺔ ،ﻭﻋﻤﺮﻭ ،ﻭﺯﻳﺪ ،ﻭﺟﻤﺎﻧﺔ :ﺑﻨﻮ ﺭﺑﻴﻌﺔﹶ ﺑﻦ ﻣﺎﻟﻚ ﺍﺑﻦ ﺭﺑﻴﻌﺔ ،ﻭﻫﻢ ﻓﻮﺍﺭﺱ ﺍﻷﻏﺮﺍﺽ؛
ﻭﻛﺎﻧﻮﺍ ﺭﻣﺎﺓ ﻻ ﻳﺨﻄﺌﻮﻥ.
ﻣﻨﻬﻢ :ﺃﹸﺑﻲ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺻﺒﺢ ،ﻛﺎﻥ ﻓﺎﺭﺳﺎﹰ ،ﻭﺃﺧﻮﻩ ﻛﺎﻥ ﺷﺎﻋﺮﺍﹰ .ﻭﺃﻳﺎﻩ ﻋﻨﻲ ﻋﻤﺮﻭ ﺑﻦ ﻣﻌﺪ ﻳﻜﹶﺮِﺏ ﺑﻘﻮﻟﻪ:
ﻤﺎ ﻟﻪ ﻤﺎ ﻋﺸﺕﹸ ﻓﻲ ﺍﻟﻨﺎﺱ ﻤﺠِﻴﺭ ﻭﺍﺒﻥ ﺼﺒﺢٍ ﺴﺎﺩِﺭﺍﹰ ﺒﻭﻋِﺩﻨﻲ
ﻭﻣﻨﻬﻢ :ﻋﺎﻫﺎﻥﹸ ﺑﻦ ﺍﻟﺸﻴﻄﺎﻥ ،ﻛﺎﻥ ﺷﺮﻳﻔﺎﹰ .ﻭﺍﺷﺘﻘﺎﻕ ﻋﺎﻫﺎﻥﹶ ﻣﻦ ﺍﻟﻌﺎﻫﺔ؛ ﻣﻦ ﻗﻮﳍﻢ :ﺭﺟﻞ ﻣﻌﻮﻩ ،ﺇﺫﺍ ﻛﺎﻧﺖ
ﺑﻪ ﻋﺎﻫﺔ .ﻭﺭﺟﻞ ﻣﻌِﻴﺔﹲ ،ﺇﺫﺍ ﻭﻗﻌﺖ ﰲ ﺇﺑﻠﻪ ﻋﺎﻫﺔ .ﻣﻦ ﻗﻮﳍﻢ :ﺭﺟﻞ ﻣﻌﻮﻩ ،ﺇﺫﺍ ﻛﺎﻧﺖ ﺑﻪ ﻋﺎﻫﺔ .ﻭﺭﺟﻞ ﻣﻌِﻴﺔﹲ،
ﺇﺫﺍ ﻭﻗﻌﺖ ﰲ ﺇﺑﻠﻪ ﻋﺎﻫﺔ .ﻭﻋﻮﻩ ﺑﺎﳌﻜﺎﻥ ،ﺇﺫﺍ ﺃﻗﺎﻡ ﺑﻪ .ﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ:
ﺸﹶﺄْﺯٍ ﺒﻤﻥ ﻋﻭﻩ ﺠﺩﺏ ﺍﻟﻤﻨﻁﹶﻠﹶ ﻕﹾ
ﻭﺍﳌﻌﻮﻩ :ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻳﻘﻴﻢ ﺑﻪ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﻗﹶﻨﺎﻥ .ﻭﺍﺷﺘﻘﺎﻕ ﻗﹶﻨﺎﻥ ﻣﻦ ﻗﻮﳍﻢ :ﻗﹶﻦ ﰲ ﺍﳉﺒﻞ ﻭﺍﻗﹾﺘﻦ ،ﺇﺫﺍ ﺻﺎﺭ ﰲ ﻗﹸﻨﺘِﻪ ،ﺃﻱ ﺃﻋﻼﻩ .ﻭﺍﻟﻘﹸﻨﺎﻥ ﺑﻀﻢ
ﺍﻟﻘﺎﻑ :ﺭﺩﻥ ﺍﻟﻘﻤﻴﺺ ،ﻟﻐﺔ ﳝﺎﻧﻴﺔ .ﻭﺍﻟﻘِﻦ :ﺍﻟﻌﺒﺪ ﺑﲔ ﺍﻟﻌﺒﺪﻳﻦ؛ ﻭﺍﳉﻤﻊ ﺃﻗﻨﺎﻥ .ﻭﻗﺎﻝ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻠﱡﻐﺔ :ﻋﺒﺪ
ﻗِﻦ ،ﻭﻋﺒﺪﺍﻥِ ﻗِﻦ ،ﻭﺍﳉﻤﻊ ﻗِﻦ ،ﺍﻟﻮﺍﺣﺪ ﻭﺍﳉﻤﻊ ﻓﻴﻪ ﺳﻮﺍﺀ.
ﻓﻤﻦ ﺑﲏ ﻗﹶﻨﺎﻥ :ﺍﳊﹸﺼﲔ ﺫﻭ ﺍﻟﻐﺼﺔ ،ﻛﺎﻥ ﻓﺎﺭﺳﺎﹰ ،ﺭﺃﺱ ﺑﲏ ﺍﳊﺎﺭﺙ ﻣﺎﺋﺔﹶ ﺳﻨﺔ ،ﻭﲰﻲ ﺫﺍ ﺍﻟﻐﺼﺔ ﻷﻧﻪ ﻛﺎﻥ
ﻳﻐﺘﺺ ﺇﺫﺍ ﺗﻜﻠﱠﻢ ،ﻳﺼﻌﺐ ﻋﻠﻴﻪ ﺍﻟﻜﻼﻡ .ﻭﺃﺻﻞ ﺍﻟﻐﺼﺺ ﺑﺎﻟﺮﻳﻖ ﻭﳓﻮِﻩ؛ ﻓﺈﺫﺍ ﻛﺎﻥ ﺑﺎﻟﺮﻳﻖ ﻓﻬﻮ ﻏﹶﺼﺺ ،ﻭﺇﺫﺍ
ﻛﺎﻥ ﺑﺎﳌﺎﺀ ﻓﻬﻮ ﺷﺮﻕ ،ﻓﺈﺫﺍ ﻛﺎﻥ ﻣﻦ ﻣﺮﺽٍ ﺃﻭ ﺿﻌﻒ ﻓﻬﻮ ﺟﺮﺽ ،ﻓﺈﺫﺍ ﻛﺎﻥ ﻣﻦ ﻛﹶﺮﺏٍ ﺃﻭ ﺑﻜﺎﺀ ﻓﻬﻮ ﺟﺄﹾ ﺯ.
ﺟﻨﺰ ﻳﺠﺄﹶﺯ ﺟﺄﹶﺯﺍﹰ.
ﻭﻣﻨﻬﻢ :ﺷﺪﺍﺩ ﺑﻦ ﺍﻷﻭﺑﺮ ،ﻣﻦ ﻓﹸﺮﺳﺎﻢ؛ ﻭﻫﻮ ﺍﻟﺬﻱ ﻋﻨﻰ ﺍﻟﻨﺠﺎﺷﻲ ﺑﻘﻮﻟﻪ:
ﻗﺒﺎﺌﻝ ﺍﻟﻨﺨﻊ
ﻭﺍﻟﺮﺩﺍﺓ :ﺍﻟﺼﺨﺮﺓ ﺍﻟﱵ ﺗﺮﻣِﻲ ﺎ ﺣﺠﺮﺍﹰ ﻟﺘﻜﺴﺮﻩ .ﺭﺩﻳﺘﻪ ﺑﺎﻟﺼﺨﺮﺓ ﺃﺭﺩﻳﻪ ﺭﺩﻳﺎﹰ .ﻭﻣﻨﻪ ﻗﻮﳍﻢ :ﻣِﺮﺩﻯ ﺣﺮﻭﺏٍ،
ﺃﻱ ﻳﻘﺬﹶﻑ ﺑﻪ ﻓﻴﻬﺎ ﻭﺍﻟﺮﺩﻯ :ﺍﳌﻮﺕ ،ﻣﻌﺮﻭ .ﺭﺩِﻱ ﻳﺮﺩﻯ ﺭﺩﻯ ﻓﻬﻮ ﺭﺩٍ ﻛﻤﺎ ﺗﺮﻯ ،ﰲ ﻭﺯﻥ ﻓﹶﻌِﻞ .ﻭﺭﺩﻯ
ﺍﻟﺒﻌﲑ ﻭﺍﻟﻔﺮﺱ ﺭﺩﻳﺎﻧﺎﹰ ،ﻭﻫﻮ ﺿﺮﺏ ﻣﻦ ﺍﳌﺸﻲ .ﻭﺭﺩﺅ ﺍﻟﺮﺟﻞﹸ ﻓﻬﻮ ﺭﺩﻱﺀٌ ﻭﺍﳌﺼﺪﺭ ﺍﻟﺮﺩﺍﺀﺓ ﻣﻬﻤﻮﺯ.
ﻭﻣﻨﻬﻢ :ﺍﻷﺷﺘﺮ ،ﻭﻫﻮ ﻣﺎﻟﻚ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﻋﺒﺪ ﻳﻐﻮﺙ ﺑﻦ ﻣﺴﻠﹶﻤﺔ ﺑﻦ ﺭﺑﻴﻌﺔﹶ ﺍﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﺟ ﺬِﳝﺔ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﺟﺴﺮ ﺑﻦ ﺳﻌﺪ ،ﻭﻗﺪ ﻣﺮ ﺫﻛﺮﻩ.
ﻭﻣﻨﻬﻢ :ﺍﳊﺠﺎﺝ ﺑﻦ ﺃﺭﻃﺎﺓﹶ ﺍﻟﻔﻘﻴﻪ .ﻭﺍﻷﺭﻃﻰ .ﺿﺮﺏ ﻣﻦ ﺍﻟﻨﺒﺖ ،ﻭﺍﳉﻤﻊ ﺃﺭﺍﻃﹶﻰ .ﻭﺃﺩﱘ ﻣﺄﺭﻭﻁ ،ﺇﺫﺍ ﺩﺑﻎﹶ
ﺑﺎﻷﺭﻃﻰ.
ﻭﻣﻨﻬﻢ :ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻳﺰﻳﺪ ﺍﻟﻔﻘﻴﻪ.
ﻭﻣﻨﻬﻢ :ﺳِﻨﺎﻥﹸ ﺑﻦ ﺃﻧﺲٍ ،ﻗﺎﺗﻞﹸ ﺍﳊﹶﺴﲔ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ.
ﻭﻣﻨﻬﻢ :ﺷﺮِﻳﻚ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻘﺎﺿﻲ ،ﻭﺣﻔﹾﺺ ﺑﻦ ﻏِﻴﺎﺙٍ ،ﻭﻟِﻲ ﺍﻟﻘﻀﺎﺀَ ﺃﻳﻀﺎﹰ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﺻﻬﺒﺎﻥ .ﻓﻤﻨﻬﻢ :ﻛﹸﻤﻴﻞﹸ ﺑﻦ ﺯﻳﺎﺩِ ﺑﻦ ﻧﻬِﻴﻚ ﺑﻦ ﺍﳍﹶﻴﺜﻢ ،ﺻﺎﺏ ﻋﻠﻲ ﺑﻦ ﻃﺎﻟﺐ ﺭﺿﻮﺍﻥﹸ ﺍﷲ ﻋﻠﻴﻪ،
ﻓﻘﺘﻠﹶﻪ ﺍﳊﺠﺎﺝ ﺑﻌﺪ ﺫﻟﻚ .ﻭﻛﹸﻤﻴﻞ ﻣﻦ ﺍﻟﻜﻤﺎﻝ ﻭﺍﻟﻨﻬِﻴﻚ :ﺍﻟﺸﺠﺎﻉ .ﻭﺍﳍﻴﺜﻢ :ﻭﻟﺪ ﺍﻟﻨﺴﺮ.
ﻭﻣﻨﻬﻢ :ﺍﻷﺭﻗﻢ ﺑﻦ ﺟﻬِﻴﺶ ،ﻭﻓﹶﺪ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺟﻬِﻴﺶ :ﻓﻌﻴﻞﹲ ﻣﻦ ﻗﻮﳍﻢ :ﺃﺟﻬﺶ ﺍﻟﺮﺟﻞ
ﺇﺫﺍ ﻫﻢ ﺑﺎﻟﺒﻜﺎﺀ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻭﻗﺩ ﺤﻤﻠﺘﹸﻙ ﺴﺒﻌﺎﹰ ﺒﻌﺩ ﺴﺒﻌﻴﻨﺎ ﺠﺎﺀﺕ ﺘﺸﻜﱢﻲ ﺇﻟﻲ ﺍﻟﻨﱠﻔﺱ ﻤﺠﻬِﺸ ﺔﹰ
ﻭﻣﻦ ﺭﺟﺎﳍﻢ ﰲ ﺍﻹﺳﻼﻡ :ﺍﻟﻌﺮﻳﺎﻥ ﺑﻦ ﺍﳍﻴﺜﻢ ﺑﻦ ﺍﻷﺳﻮﺩ ﺑﻦ ﺃﹸﻗﹶﻴﺶ ،ﻭﱄﹶ ﺷﺮﻁ ﺍﻟﻜﻮﻓﺔ ﳋﺎﻟﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ،
ﻭﻛﺎﻥ ﺧﻄﻴﺒﺎﹰ ﺷﺎﻋﺮﺍﹰ.
ﻭﻣﻦ ﻗﺒﺎﺋﻞ ﻣﺬﺣﺞ :ﺑﻨﻮ ﺭﻫﺎﺀ ﳑﺪﻭﺩ ،ﺑﻄﻦ .ﻭﻫﻮ ﻓﹸﻌﺎﻝ ﻣﻦ ﻗﻮﳍﻢ :ﻋﻴﺶ ﺭﺍﻩٍ ،ﺃﻱ ﻧﺎﻋﻢ ﺳﺎﻛﻦ .ﻭﻳﻘﻮﻟﻮﻥ:
ﺃﹶﺭﻩِ ﻋﻠﻰ ﻧﻔﺴﻚ ،ﺃﻱ ﺍﺭﻓﻖ ﺎ ،ﻭﺍﻟﺮﻫﺎﺀ :ﺍﻟﻔﹶﻀﺎﺀ ﻣﻦ ﺍﻷﺭﺽ .ﻭﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍﻟﺮﻫﻮ ﻓﻘﺎﻟﻮﺍ :ﻫﻮ ﺍﻟﻌﻠﻮ ﻣﻨﻬﺎ.
ﻭﻗﺎﻟﻮﺍ :ﻫﻮ ﺍﳌﹸﺘﻬﺒِﻂ ﻣﻨﻬﺎ .ﻭﻫﻲ ﺍﻟﺮﻫﻮﺓﹸ ،ﺇﻣﺎ ﺍﺭﺗﻔﺎﻉ ﻭﺇﻣﺎ ﻫﺒﻮﻁ ،ﻛﺄﻧﻬﺎ ﻣﻦ ﺍﻷﺿﺪﺍﺩ.
ﻭﻣﻦ ﺑﻄﻮﻢ :ﺑﻨﻮ ﻣﻨﺒﻪ ﺑﻦ ﺣﺮﺏ ﺑﻦ ﻳﺰﻳﺪ ،ﻭﺍﳊﺎﺭﺙﹸ ،ﻭﺍﻟﻐﻠِﻲ ،ﻭﺳﻴﺤﺎﻥ ﻭﺷﻤِﺮﺍﻥ ،ﻭﻫِﻔﱠﺎﻥ .ﻳﻘﺎﻝ ﳍﻢ ﺟﻨﺐ
ﻷﻧﻬﻢ ﺟﺎﻧﺒﻮﺍ ﻗﻮﻣﻬﻢ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﺻﺪﺍﺀ .ﻭﺻﺪﺍﺀ :ﻓﹸﻌﺎﻝ ﻣﻦ ﻗﻮﳍﻢ :ﲰﻌﺖ ﺻﺪﺍﺀَﻩ ،ﺃﻱ ﺻِﻴﺎﺣﻪ .ﻭﺃﻣﺎ ﺍﻟﺼﺪﻯ ﺑﻔﺘﺢ ﺍﻟﺼﺎﺩ،
ﻓﺎﻟﺼﻮﺕ ﺍﻟﺬﻱ ﻳﺮﺟِﻊ ﺇﻟﻴﻚ ﻣﻦ ﺟﺒﻞٍ ﺃﻭ ﻭﺍﺩ.
ﻗﺒﺎﺌﻝ ﺠﻌﻔﻲ
ﻭﺍﺷﺘﻘﺎﻕ ﺟﻌﻔﻲ ﻣﻦ ﻗﻮﻟﻪ :ﺟﻌﻔﺖ ﺍﻟﺸﻲﺀ ﺃﺟﻌﻔﻪ ﺟﻌﻔﺎﹰ ،ﺇﺫﺍ ﺍﻗﺘﻠﻌﺘﻪ ﻣﻦ ﺃﺻﻠﻪ .ﻭﺿﺮﺑﻪ ﺣﺘﻰ ﺍﳒﻌﻒ ،ﺃﻱ
ﺍﻧﺼﺮﻉ .ﰲ ﺍﳊﺪﻳﺚ" :ﺣﺘﻰ ﻳﻜﻮﻥﹶ ﺍﳒﻌﺎﻓﹸﻬﺎ ﻣﺮﺓﹰ " ،ﺃﻱ ﺗﻨﻘﻠﻊ ﺑِﻤﺮﺓٍ ﻭﺍﺣﺪﺓ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﺃﲰﺎﺀ ﺑﻦ ﺩﻫﺮ ﺑﻦ ﺍﳊﹶﺪﺍﺀِ ،ﻗﺪ ﺭﺃﺳﻬﻢ ﺩﻫﺮﺍﹰ .ﻭﻛﺎﻥ ﻓﺎﺭﺳﺎﹰ ،ﻗﺘﻠﹶﺘﻪ ﺑﻨﻮ ﺟﻌﺪﺓ ﺑﻦ ﻛﻌﺐ.
ﻭﺍﳊﹶﺪﺍﺀ :ﻓﹶﻌﺎﻝ ﻣﻦ ﻗﻮﳍﻢ :ﺣﺪﻭﺕ ﺍﻹﺑﻞﹶ ﺃﺣﺪﻭﻫﺎ ﺣﺪﻭﺍﹰ .ﻭﺍﳊﹸﺪﺍﺀ ﻣﻌﺮﻭﻑ .ﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ:
ﺇﻥ ﻏﻨﺎﺀ ﺍﻹﺒﻝِ ﺍﻟﺤﺩﺍ ﺀ ﺤﺩﻭﺘﹸﻬﺎ ﻭﻫﻲ ﻟﻙ ﺍﻟﻔِﺩﺍﺀ
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﺷﺮﺍﺣﻴﻞ ﺑﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺑﻦ ﺍﳊﺎﺭﺙ ،ﺭﺃﹶﺳﻬﻢ ﺩﻫﺮﺍﹰ ،ﻭﻛﺎﻥ ﺑﻌﻴﺪ ﺍﻟﻐﺎﺭﺓ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﻟﻪ ﻋﻤﺮﻭ
ﺑﻦ ﻣﻌﺪﻱ ﻛﺮﺏ:
ﻴﻌﻴ ﺩ ﺒﻬﺎ ﺸﹶﺭﺍﺤﻴﻝٌ ﻭﻴﺒﺩِﻱ ﻭﻫﻡ ﺒﺜﱡﻭﺍ ﻋﻠﻰ ﺍﻟﺩﻫﻨﺎ ﺠﻴﻭﺸﺎﹰ
ﻭﻣﻨﻬﻢ :ﻋﻠﻘﻤﺔ ﺍﳊﹶﺮﺍﺏ ﺑﻦ ﻣﺎﻟﻚِ ﺑﻦ ﺣﺠﺮ ،ﺭﺃﺳﻬﻢ ﺩﻫﺮﺍﹰ ﺑﻌﺪ ﺷﺮﺍﺣﻴﻞ.
ﻭﻣﻨﻬﻢ :ﺟﻤﺎﻧﺔ ﺑﻦ ﺷﺮﻳﺢٍ ﺍﻟﺸﺎﻋﺮ .ﻭﺍﳉﹸﻤﺎﻥ :ﺿﺮﺏ ﻣﻦ ﺍﳊﹶﻠﹾﻲ.
ﻭﻣﻨﻬﻢ :ﺍﳌﹸﻐﻤِﺾ ،ﻭﻫﻮ ﻗﻴﺲ ﺑﻦ ﺍﳌﺜﹶﻠﱠﻢ .ﻭﺍﳌﹸﻐﻤِﺾ :ﻣﻔﹾﻌِﻞ ﻣﻦ ﻗﻮﳍﻢ :ﺃﻏﻤﻀﺖ ﻋﻦ ﻛﺬﺍ ﻭﻛﺬﺍ ،ﻭﻏﻤﻀﺖ
ﻋﻨﻪ ،ﺇﺫﺍ ﲡﺎﻭﺯﺕ .ﻭﺍﻟﻐﻤﺾ ﻭﺍﻟﻐﻤﺎﺽ ﻭﺍﻟﺘﻐﻤﻴﺾ ﻭﺍﺣﺪ ،ﻣﻦ ﺍﻟﻨﻮﻡ .ﻭﺍﻟﻐﻤﺾ :ﺍﳌﹸﻨﻬﺒِﻂ ﺍﻟﻐﺎﻣﺾ ﻣﻦ
ﺍﻷﺭﺽ ،ﻭﺍﳉﻤﻊ ﺃﻏﻤﺎﺽ ﻭﻏﻤﻮﺽ.
ﻭﻣﻨﻬﻢ :ﺍﳉﹶﺮﺍﺡ ﺑﻦ ﺣﺼﲔ ،ﺍﻟﺬﻱ ﻗﺎﻝ ﻟﻪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺰﺑﲑ ﳌﺎ ﻭﻻﱠﻩ ﻭﺍﺩﻱ ﺍﻟﻘﹸﺮﻯ ﻓﻨﻬﺐ ﺗ ﻤﺮﻩ ،ﻓﺠﻌﻞ ﻳﻀﺮِﺑﻪ
ﺑﺎﻟﺪﺭﺓ ﻭﻳﻘﻮﻝ" :ﺃﻛﻠﺖ ﺗﻤﺮِﻱ ﻭﻋﺼﻴﺖ ﺃﻣﺮﻱ!".
ﻭﻣﻨﻬﻢ :ﺯﺣﺮ ﺑﻦ ﻗﹶﻴﺲ ،ﻛﺎﻥ ﺷﺮﻳﻔﺎﹰ ﻓﺎﺭﺳﺎﹰ ،ﻭﺃﻭﻻﺩﻩ ﺃﺷﺮﺍﻑ.
ﻭﺟﺒﻠﺔﹸ ﺑﻦ ﺯﺣﺮ ،ﻗﺘﻞ ﻳﻮﻡ ﺩﻳﺮ ﺍﳉﻤﺎﺟﻢ ﻭﺣﻤِﻞ ﺭﺃﺳﻪ ﻋﻠﻰ ﺭﳏﲔ ،ﻓﻘﺎﻝ ﺍﳊﺠﺎﺝ :ﻳﺎ ﺃﻫﻞﹶ ﺍﻟﺸﺎﻡ ،ﻣﺎ ﻛﺎﻧﺖ
ﻓﺘﻨﺔﹲ ﻗﻂﱡ ﻓﹶﺘﺠﻠﺖ ﺣﺘﻰ ﻳﻘﺘﻞﹶ ﻋﻈﻴﻢ ﻣﻦ ﻋﻈﻤﺎﺀ ﺍﻟﻴﻤﻦ ،ﻭﻫﺬﺍ ﻣﻦ ﻋﻈﻤﺎﺋِﻬﻢ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﺃﹶﻭﺩٍ ،ﻭﻣﻨﺒﻪ ،ﻭﻫﻮ ﺯﺑﻴﺪ .ﻭﺯﺑﻴﺪ :ﺗﺼﻐﲑ ﺯﺑﺪ ،ﻭﺍﻟﺰﺑﺪ :ﺍﻟﻌﻄﻴﺔ .ﺯﺑﺪﺗﻪ ﺃﹶﺯﺑِﺪﻩ ﺯﺑﺪﺍﹰ .ﻭﺇﳕﺎ ﻗﺎﻝ :ﻣﻦ
ﻳﺰﺑِﺪﱐ ﺭِﻓﹾﺪﻩ؟ ﻓﺴﻤﻰ ﺯﺑﻴﺪﺍﹰ .ﻭﺍﻟﺰﺑﺪ ﻣﻌﺮﻭﻑ .ﻭﺍﻟﺰﺑﺎﺩ :ﺿﺮﺏ ﻣﻦ ﺍﻟﻨﺒﺖ .ﻭﺯﺑﺪ ﺍﻟﺒﻌﲑِ ﻭﺍﻟﺒﺤﺮ ﻭﻏﲑِﻩ
ﻣﻌﺮﻭﻑ .ﻭﺗﺰﺑﻴﺪ ﺍﻟﻘﹸﻄﻦ :ﻧﻔﹾﺸﻪ ،ﻋﺮﰊ ﻣﻌﺮﻭﻑ .ﻭﺍﻟﺰﺑﺎﺩﺓﹸ ،ﻫﺬﺍ ﺍﻟﻄﱢﻴﺐ ،ﻻ ﺃﺩﺭﻱ ﻣﺎ ﺃﺻﻠﻪ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﺃﻟﹾﻮﺫﹶ ﻭﻗﹶﺮﻥٍ :ﺑﻄﻨﺎﻥ ،ﻣﻨﻬﻢ :ﺃﹸﻭﻳﺲ ﺍﻟﻘﹶﺮﱐﹼ.
ﻭﺃﻟﹾﻮﺫ :ﺃﻓﻌﻞﹸ ﻣﻦ ﻗﻮﳍﻢ :ﻻﺫﹶ ﺑﺎﻟﺸﻲﺀ ﻳﻠﹸﻮﺫ ﻟﹶﻮﺫﺍﹰ ﻭﻟﹶﻮﺫﺍﻧﺎﹰ.
ﻭﻣﻦ ﺑﲏ ﺯﺑﻴﺪ :ﻋﻤﺮﻭ ﺑﻦ ﻣﻌﺪِ ﻳﻜﺮﺏ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻋﺼﻢ ﺍﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺯﺑﻴﺪ ،ﻓﺎﺭﺱ ﺍﻟﻌﺮﺏ،
ﺫﻜﺭ ﻴﺤﺎﺒﺭ
ﻭﺯﻭﻑ :ﻣﺼﺪﺭ ﺯﺍﻑ ﻳﺰﻭﻑ ﺯﻭﻓﺎﹰ ،ﻭﻫﻮ ﺍﻟﻄﱠﻔﹾﺮ ﻣﻦ ﻣﻮﺿﻊٍ ﺇﱃ ﻣﻮﺿﻊ .ﻭﺯﺍﻓﺖ ﺍﳊﻤﺎﻣﺔ ﺗﺰﻳﻒ ﺯﻳﻔﹶﺎﻧﺎﹰ.
ﻭﺍﻟﺮﺑﺾ ﻣﻦ ﺃﺷﻴﺎﺀ :ﺇﻣﺎ ﻣﻦ ﺃﺭﺑﺎﺽ ﺍﻟﺒﻄﻦ ،ﻭﻫﻲ ﺍﻷﻣﻌﺎﺀ؛ ﻭﺇﻣﺎ ﻣﻦ ﺭﺑﺾ ﺍﳌﺪﻳﻨﺔ ،ﻭﻫﻮ ﻣﺎﺭﺑﺾ ﺣﻮﻟﹶﻬﺎ.
ﻭﺭﺑﺾ ﺍﻟﺮﺟﻞ :ﺃﻫﻠﹸﻪ ﻭﺍﻣﺮﺃﺗﻪ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻴﺎ ﻭﻴﺢ ﻜﹶﻔﱠﻲ ﻤﻥ ﺤﻔﹾﺭ ﺍﻟﻘﹶﺭﺍﻤﻴ ﺹِ ﺠﺎﺀ ﺍﻟﺸﹼﺘﺎﺀ ﻭﻟﻤﺎ ﺍ ﺘﱠﺨِﺫﹾ ﺭﺒﻀ ﺎﹰ
ﻭﻣﺮﺍﺑﺾ ﺍﻟﻐﻨﻢ ﻣﻌﺮﻭﻓﺔ ،ﻭﺍﺣﺪﻫﺎ ﻣﺮﺑِﺾ .ﻭﺍﻟﺮﺑﻴﺾ :ﺍﻟﻘﹶﻄﻴﻊ ﻣﻦ ﺍﻟﻐﻨﻢ.
ﻭﻳﻘﺎﻝ :ﺟﺎﺀﻧﺎ ﺑﺜﺮﻳﺪٍ ﻛﺮﺑﻀﺔ ﺍﳋﹶﺮﻭﻑ.
ﻭﻣﻦ ﺍﻟﺮﺑﺾ :ﺻﻔﹾﻮﺍﻥ ﺑﻦ ﻋﺴﺎﻝ ،ﺻﺤﺐ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ :ﻗﻮﻡ :ﺇﻧﻪ ﻣﻦ ﺻﻨﺎﺑِﺢ .ﻭﻋﺴﺎﻝ:
ﺍﻟﻌﻨﺲ :ﺍﻟﻨﺎﻗﺔ ﺍﻟﺼﻠﺒﺔ .ﻭﻣﻨﻪ ﻗﻮﳍﻢ :ﻋﻨﺴﺖ ﺍﳌﺮﺃﺓ ،ﺇﺫﺍ ﻛﺒِﺮﺕ ﻭﱂ ﺗﺘﺰﻭﺝ ،ﻭﻛﺬﻟﻚ ﺍﻟﺮﺟﻞ .ﻭﻗﺎﻝ:
ﺤﺘﱠﻰ ﺃﻨﺕ ﺃَﺸﹾﻤﻁﹸ ﻋﺎﻨ ﺱ
ﻭﻣﻨﻬﻢ ﺍﻷﺳﻮﺩ ﺑﻦ ﻛﻌﺐ ﺑﻦ ﻏﹶﻮﺙ ،ﺍﻟﺬﻱ ﺗﻨﺒﺄ ﺑﺎﻟﻴﻤﻦ.
ﻭﻣﻨﻬﻢ :ﻋﻤﺎﺭ ،ﻭﺍﳊﹸﺮﻳﺚ ،ﻭﻋﺒﺪ ﺍﷲ ﺑﻨﻮ ﻳﺎﺳﺮِ ﺑﻦ ﻋﺎﻣﺮ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﻛِﻨﺎﻧﺔ ﺑﻦ ﻗﻴﺲ ﺑﻦ ﺍﳊﹸﺼﲔ ﺑﻦ ﺍﻟﻮﺫِﱘ
ﺑﻦ ﺛﹶﻌﻠﺒﺔ ﺑﻦ ﻋﻮﻑ ﺑﻦ ﺣﺎﺭﺛﺔ ﺑﻦ ﻋﺎﻣﺮ ﺑﻦ ﻳﺎﻡ ﺑﻦ ﻋﻨﺲ.
ﻭﺍﻟﻮﺫِﱘ ﻣﻦ ﻗﻮﳍﻢ :ﻭﺫﱠﻣﺖ ﺍﻟﻨﺎﻗﺔﹶ ﺗﻮﺫﳝﺎﹰ ،ﺇﺫﺍ ﻗﻄﻌﺖ ﻣﻦ ﺣﻴﺎﺋﻬﺎ ﺷﺒﻴﻬﺎﹰ ﺑﺎﻟﺜﺂﻟﻴﻞ ،ﲤﻨﻊ ﻣﻦ ﺍﻟﻠﱢﻘﺎﺡ .ﻭﻭﺫﹼﻣﺖ
ﺍﻟﺪﻟﻮ ﺗﻮﺫﳝﺎﹰ ،ﺇﺫﺍ ﺟﻌﻠﺖ ﻋﻠﻰ ﻓﹶﻤِﻬﺎ ﻭﺫﳝﺔ ،ﻭﻫﻲ ﻗﻄﻌﺔﹲ ﻣﻦ ﺟﻠﺪ ﻣﺴﺘﻄﻴﻠﺔ.
ﻭﻛﺎﻥ ﻋﻤﺎﺭ ﺭﲪﻪ ﺍﷲ ﻣﻦ ﺧﻴﺎﺭ ﺍﳌﺴﻠﻤﲔ ،ﺷﻬﺪ ﻛﻞﱠ ﺍﳌﺸﺎﻫﺪ ﻣﻊ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻗﹸﺘِﻞ ﻳﻮﻡ
ﺻِﻔﱢﲔ ﻣﻊ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ .ﻭﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳝﺮ ﺑﻌﻤﺎﺭٍ ﻭﺃﺑﻴﻪ ،ﻭﺃﻣﻪ ﺳﻤﻴﺔ ،ﻭﺃﺧﻴﻪ ﻋﺒﺪ
ﺍﷲ ،ﻭﻫﻢ ﻳﻌﺬﱠﺑﻮﻥ ﲟﻜﹼﺔ ،ﻓﻴﻘﻮﻝ" :ﻣﻮﻋﺪﻛﻢ ﺁﻝﹶ ﻳﺎﺳﺮٍ ﺍﳉﻨﺔ" .ﻭﻛﺎﻥ ﺃﺑﻮ ﺟﻬﻞ ﻳﺘﻮﻟﱠﻰ ﻋﺬﺍﺑﻬﻢ ،ﻓﺄﺟﺎﺯ ﻋﻤﺎﺭ
ﻋﻠﻰ ﺃﰊ ﺟﻬﻞٍ ﻳﻮﻡ ﺑﺪﺭ ،ﻭﺟﺪﻩ ﺻﺮﻳﻌﺎﹰ .ﻭﻟﻪ ﺣﺪﻳﺚ.
ﺭﺠﺎﻝ ﺍﻷﺸﻌﺭﻴﻴﻥ
ﻭﻟﺪ ﺍﻷﺷﻌﺮ :ﺍﳉﹸﻤﺎﻫﺮ ،ﻭﺍﻷﻧﻐﻢ ﻭﺍﻷﺭﻏﻢ ،ﻭﺍﻷﺩﻏﻢ ،ﻭﺟﺪﺓﹶ ﻭﻋﺒﺪ ﺷﻤﺲ ﻭﻋﺒﺪ ﺍﻟﺜﱡﺮﻳﺎ.
ﻭﺟﻤﺎﻫﺮ :ﻓﹸﻌﺎﻟِﻞ ﻣﻦ ﺟﻤﻬﻮﺭ ﺍﻟﺸﻲﺀ ،ﻭﻫﻮ ﻣﻌﻈﻤﻪ .ﻭﺟﻤﻬﺮﺕ ﺍﻟﺸﻲﺀ :ﺃﺧﺬﺕ ﺧِﻴﺎﺭﻩ ﻭﺟﻼﻟﹶﻪ .ﻭﺍﻷﺗﻐﻢ،
ﺭﺟﻞ ﺃﺗﻐﻢ ،ﻭﻫﻮ ﺍﳌﹸﺘﻐﻀﺐ .ﻭﺍﻷﺩﻏﻢ ﻣﻦ ﻗﻮﳍﻢ :ﻓﺮﺱ ﺃﺩﻏﻢ؛ ﻭﻫﻮ ﻥ ﻳﻜﻮﻥ ﺑﻮﺟﻬﻪ ﻟﻮﻥﹲ ﳜﺎﻟﻒ ﻟﻮﻧﻪ ﻣﻦ
ﺳﻔﹾﻌﺔ ﺃﻭ ﻏﲑِﻩ .ﻭﺍﻷﺭﻏﻢ ﻣﻦ ﺍﻟﺮﻏﻢ ،ﻭﺃﺻﻞ ﺍﻟﺮﻏﹶﺎﻡ ﺍﻟﺘﺮﺍﺏ ،ﻭﻣﻨﻪ ﻗﻮﳍﻢ :ﺃﺭﻏﹶﻢ ﺍﷲ ﺃﹶﻧﻔﹶﻪ ،ﺃﻱ ﺃﹶﻟﺼﻘﹶﻪ ﺑﺎﻟﺘﺮﺍﺏ.
ﻭ ﺟﺪﺓ ﻣﻦ ﺍﳋﹸﻄﱠﺔ ﺍﻟﱵ ﺗﻜﻮﻥ ﻋﻠﻰ ﻣﺘﻦ ﺍﻟﻔﺮﺱ ﺃﻭ ﺍﳊﻤﺎﺭ ﺗﺨﺎﻟﻒ ﻟﻮﻧﻪ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﺍﳊﹶﻨِﻴﻚ .ﻭﺍﳊﻨِﻴﻚ ﻣﻦ ﻗﻮﳍﻢ :ﺍﺳﺘﺤﻨﻜﺖ ﺍﻟﺪﺍﺑﺔﹸ ﺇﺫﺍ ﺍﺷﺘﺪ ﻣﻀﻐﻬﺎ ،ﻛﺄﻧﻪ ﻣﻦ ﺍﺷﺘﺪﺍﺩ ﺣﻨﻜﻬﺎ.
ﻭﺍﳊﻨﻚ ﻣﻌﺮﻭﻑ .ﻭﺍﳊﺎﻧﻚ :ﺍﳊﺎﻟﻚ ﻭﻫﻮ ﺍﻷﺳﻮﺩ؛ ﻷﻧﻬﻢ ﳚﻌﻠﻮﻥ ﺍﻟﻼﻡ ﻧﻮﻧﺎﹰ ﰲ ﺑﻌﺾ ﻟﻐﺎﻢ.
ﻭﻣﻦ ﺑﻄﻮﻢ :ﺑﻨﻮ ﻣﺮﺍﻃﹶﺔ .ﻭﺍﳌﹸﺮﺍﻃﺔ :ﻣﺮﺍﻃﺔﹸ ﺍﻟﺸﻌﺮ :ﻣﺎ ﺳﻘﻂ ﻣﻦ ﺍﳌﹸﺸﻂ .ﻭﺍﳌﹸﺮﻳﻄﹶﺎﺀ :ﳊﻤﺔﹲ ﺭﻗﻴﻘﺔﹲ ﺑﲔ ﺍﻟﺴﺮﺓ
ﻭﺍﻟﻌﺎﻧﺔ ﻣﻦ ﺑﺎﻃﻦ .ﻭﰲ ﺣﺪﻳﺚ ﻋﻤﺮ" :ﺃﻣﺎ ﺧﺸِﻴﺖ ﺃﻥﹾ ﻳﻨﺸﻖ ﻣﺮﻳﻄﹶﺎﺅﻙ" .ﻭﺍﳌِﺮﻁ ﻣﻌﺮﻭﻑ ،ﻭﺍﳉﻤﻊ ﻣﺮﻭﻁ
ﻭﺃﻣﺮﺍﻁ.
ﻭﻫﺪﻳﺪ :ﺗﺼﻐﲑ ﻫ ﺪﺩ .ﻭﺍﳍﹶﺪﺩ :ﺻﻮﺕ ﺗﺴﻤﻌﻪ ﻣﻦ ﺻﻮﺕِ ﺭﻋﺪٍ ﺃﻭ ﻫﺪﻡ .ﻭﺍﻟﻄﱡﻌﻤﺔ :ﺍﻟﺸﻲﺀ ﺗﻌﻄﺎﻩ ،ﻳﻜﻮﻥ
ﻣﺄﻛﹶﻠﺔ ﻟﻚ .ﺗﻘﻮﻝ :ﻫﺬﺍ ﺍﻟﺸﻲﺀ ﻃﹸﻌﻤﺔ ﻟﻚ .ﻭﻓﻼ ﻥﹲ ﺧﺒﻴﺚﹸ ﺍﻟﻄﱢﻌﻤﺔ ،ﺃﻱ ﺍﳌﹶﻜﹾﺴﺐ ﻭﺍﻟﻄﻌﺎﻡ ﻣﻌﺮﻭﻑ .ﻭﻃﹶﻌﻢ
ﺍﻟﺸﻲﺀ :ﻣﺎ ﻣﻴﺰﻩ ﺍﻟﻠﱢﺴﺎﻥ ﳑﻦ ﻋﺬﹾﺏٍ ﺃﻭ ﻣِﻠﺢ ﺃﻭ ﳓﻮﻩ .ﻭﻳﻘﻮﻟﻮﻥ :ﺗﻄﻌﻢ ﺗﻄﹾﻌﻢ ﺃﻱ ﺫﹸﻕ ﺣﺘﻰ ﺗﺸﺘﻬﻲ ﻭﺍﻟﻄﺎﻋﻢ:
ﺍﻵﻛﻞ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻭﺇﺫﺍ ﻫﻡ ﺠﺎﻋﻭﺍ ﻓﺸﺭ ﺠﻴﺎﻉِ ﻭﺇﺫﺍ ﻫﻡ ﻁﻌِﻤﻭﺍ ﻓﺎﻷَﻡ ﻁﺎﻋﻡٍ
ﻭﺫﹶﺧﺮﺍﻥ :ﻓﻌﻼﻥ ﻣﻦ ﺍﻟﺬﱡﺧﺮ .ﻭﻛﻞﱡ ﺷﻲﺀ ﺍﻋﺘﺪﺩﺗﻪ ﻓﻬﻮ ﺫﹸﺧﺮ ﻟﻚ ﻭﺫﺧﲑﺓ ﻟﻚ ،ﻭﺍﳉﻤﻊ ﺫﺧﺎﺋﺮ.
ﻭﻣﻨﻬﻢ :ﺍﻟﺴﺎﺋﺐ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﻋﺎﻣﺮ ﺑﻦ ﻫﺎﻧﺊ ﺑﻦ ﺟﻬﺎﻑ ﺑﻦ ﻛﹸﻠﺜﻮﻡ ﺑﻦ ﻗﹶﺮﻋﺐ ﺑﻦ ﺭﺷﻔﹾﻪِ ﺑﻦ ﺫﹶﺧﺮﺍﻥ .ﻛﺎﻥ
ﺷﺮﻳﻔﺎﹰ ،ﻭﻛﺎﻥ ﻋﻠﻰ ﺷﺮﻁ ﺍﳌﺨﺘﺎﺭ ﻭﻗﹸﺘِﻞ ﻣﻌﻪ.
ﻭﺟﻬﺎﻑ :ﻓﹸﻌﺎﻝ ﻣﻦ ﻗﻮﳍﻢ :ﺍﺟﺘﻬﻒ ﺍﻟﺸﻲﺀَ ،ﺇﺫﺍ ﺃﺧﺬﹶﻩ ﺃﺧﺬﺍﹰ ﻛﺜﲑﺍﹰ .ﻭﻗﹶﺮﻋﺐ ﻣﻦ ﻗﻮﳍﻢ :ﺍﻟﻘﹶﺮﻋﺒﺔ ،ﻭﻫﻮ
ﻗﻮﳍﻢ :ﺍﻗﺮﻋﺐ ﺍﻟﺮﺟﻞﹸ ،ﺇﺫﺍ ﺗﻘﺒﺾ ﻭﺗﺪﺍﺧﻞﹸ.
ﻭﻣﻨﻬﻢ :ﺍﺑﻨﺎ ﻋِﻀﺎﻩِ ﺑﻦ ﺍﻟﻜﹶﺮﻛﹶﺮ ،ﻛﺎﻧﺎ ﻣﻦ ﺃﺷﺮﺍﻑِ ﺃﻫﻞ ﺍﻟﺸﺎﻡ.
ﻭﺍﻟﻌﻀﺎﻩ :ﻛﻞﱡ ﺷﺠﺮﺓٍ ﳍﺎ ﺷﻮﻙ .ﻭﺍﻟﻜﹶﺮﻛﹶﺮ ﻣﻦ ﻗﻮﳍﻢ :ﺗﻜﺮﻛﺮ ﺍﻟﻘﻮ ﻡ ﺇﺫﺍ ﺗﺮﺍﺩﻭﺍ .ﻭﺍﻟﻜﺮﺍﻛﺮ :ﺍﳉﹸﻤﻮﻉ ﻣﻦ
ﺍﻟﻨﺎﺱ .ﻭﻛِﺮﻛِﺮﺓ ﺍﻟﺒﻌﲑ :ﻣﺎ ﻧﺎﻝ ﺍﻷﺭﺽ ﻣﻦ ﺻﺪﺭﻩ ﺇﺫﺍ ﺑﺮﻙ.
ﻭﻭﻟﺪ ﺍﻷﺭﻏﻢ ﺑﻦ ﺍﻷﺷﻌﺮ :ﻳﺜِﻴ ﻊ ،ﻭﺛﹸﻮﻳﺔ.
ﻭﻣﻨﻬﻢ :ﺫﹸﻭ ﺟﻌﺮﺍﻥ ،ﻭﺫﹸﻭ ﺣﺪﺍﻥ :ﺑﻄﻨﺎﻥ .ﻭﺟِ ﻌﺮﺍﻥ :ﻣﻮﺿﻊ ،ﻭﻛﺬﻟﻚ ﺣﺪﺍﻥ .ﻭﺍﳉﹶﻌﺮ :ﻣﺎ ﻳﻄﺮﺣﻪ ﻛﻞﱡ ﺳﺒﻊٍ
ﺧﺎﺻﺔﹰ ﻣﻦ ﻛﻠﺐٍ ﺃﻭ ﺃﺳﺪٍ ﻭﳓﻮﻩ .ﻭﺭﲟﺎ ﺍﺳﺘﻌﻤﻞ ﻟﻺﻧﺴﺎﻥ .ﻭﺍﳌﹶﺠﻌﺮ :ﻣﻮﺿﻊ ﻣﺨﺮﺝ ﺍﳉﹶﻌﺮ ﻣﻦ ﺍﻟﺴﺒﻊ.
ﻭﺍﳉﺎﻋﺮﺗﺎﻥ :ﻣﻮﺿﻊ ﺯﻧﻤﱵ ﺍﳊﻤﺎﺭ ﺍﻟﱵ ﺗﻜﺘﻨﻒ ﺫﻧﺒﻪ ﻣﻦ ﻋﻦ ﳝﲔ ﻭﺷِﻤﺎﻝ ،ﻭﺍﳉﻤﻊ ﺟﻮﺍﻋﺮ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ.
ﻓﹸﻭﻴﻕﹶ ﺯِﻤﺎﻋِﻬﺎ ﻭﺸﻡ ﺤﺠﻭ ﻝُ ﻋﺸﹶﻨﹾﺯﺭﺓ ﺠﻭﺍﻋِﺭﻫﺎ ﺜﻤﺎﻥٍ
ﻭﻣﻨﻬﻢ :ﺃﺑﻮ ﺷﻌﲑﺓ ﺑﻦ ﻣﻨﺒﻪ ،ﻣﻦ ﳘﺪﺍﻥ .ﻛﺎﻥ ﻣﻦ ﺷﻬﻮﺩ ﻣﻌﺎﻭﻳﺔﹶ ﻳﻮﻡ ﺍﳊﻜﻤﲔ.
ﻭﻣﻦ ﻓﺮﺳﺎﻢ :ﺍﳊﻜﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ،ﻣﻦ ﻓﹸﺮﺳﺎﻥ ﺍﳉﻤﺎﺟﻢ.
ﻭﻣﻨﻬﻢ :ﻋﺒﺪ ﺍﻟﻌﺰﻯ ﺑﻦ ﺳﺒﻊ ﺑﻦ ﺍﻟﻨﻤِﺮ ﺑﻦ ﺫﹸﻫﻞ ،ﺷﺎﻋﺮ ﺟﺎﻫﻠﻲ.
ﻭﺍﺑﻨﻪ :ﻣﺪﺭِﻙ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻯ ﺍﻟﺸﺎﻋﺮ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﻧﺎﻋﻂ ،ﻭﻫﻮ ﺟﺒﻞﹲ ﻣﻌﺮﻭﻑ ،ﻟﻴﺲ ﺑﺄﻡ ﻭﻻ ﺃﺏ ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﺣﻤﺮﺓ ﺫﻭ ﺍﳌِﺸﻌﺎﺭ ﺑﻦ ﺃﹶﻳﻔﹶﻊ ،ﻛﺎﻥ
ﺷﺮﻳﻔﺎﹰ ﰲ ﺍﳉﺎﻫﻠﻴﺔ .ﻭﺍﳌِﺸﻌﺎﺭ :ﻣﻮﺿﻊ ،ﻭﻫﻮ ﻣِﻔﹾﻌﺎﻝ .ﻭﺍﻟﺸﻌﺮ ﻣﻌﺮﻭﻑ ،ﻭﺍﳉﻤﻊ ﺃﺷﻌﺎﺭ .ﻭﺍﻟﺸﻌﺮ ﻣﻌﺮﻭﻑ،
ﻭﻫﻮ ﻣﺄﺧﻮﺫ ﻣﻦ ﺷﻌﺮﺕ ﺑﺎﻟﺸﻲﺀ ،ﺃﻱ ﻓِﻄﹾﻨﺖ ﻭﻣﺸﺎﻋﺮ ﺍﳊﺞ :ﻣﻨﺎﺳﻜﹸﻪ .ﻭﺃﹶﺷﻌﺮﺕ ﺍﻟﺒﺪﻧﺔ ،ﺇﺫﺍ ﺃﹶﺩ ﻣﻴﺖ ﺳﻨﺎﻣﻬﺎ
ﻟﻴﻌﻠﻢ ﺃﺎ ﻫﺪﻱ .ﻭﻭﺍﺣﺪ ﺍﳌﺸﺎﻋﺮِ ﻣﺸﻌﺮ ،ﻭﺍﷲ ﻋﺰ ﻭﺟﻞﹼ ﺃﻋﻠﻢ .ﻳﻘﺎﻝ :ﺃﺷﻌﺮ ﻓﻼﻥﹲ ﻓﻼﻧﺎﹰ ﺷﺮﺍﹰ ،ﺇﺫﺍ ﻛﺴﺒﻪ ﻟﻪ.
ﻭﺍﻟﺸﻌﺎﺭ :ﻛﻞﱡ ﺛﻮﺏٍ ﺭﻗﻴﻖٍ ﻟﺒﺴﺘﻪ ﲢﺖ ﺛﻮﺏِ ﺻﻔﻴﻖ .ﻭﺷِﻌﺎﺭ ﺍﻟﻘﹶﻮﻡ :ﻣﺎ ﺗﺪﺍﻋﻮﺍ ﺑﻪ ﰲ ﺣﺮﺏ .ﻭﺭﲟﺎ ﲰﻲ ﲨﻊ
ﺸﻌﺮ ﺷِﻌﺎﺭﺍﹰ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﺍﻟ
ﺒﺤﻴﺙ ﻴﻭﺍﺭِﻱ ﺍﻷﺩﻴﻡ ﺍﻟﺸِﻌﺎﺭﺍ ﻭﻜﻝﱡ ﻜﹸﻤﻴﺕ ﻜﺄﻥ ﺍﻟﺴﻠﻴ ﻁﹶ
ﻭﻳﻘﺎﻝ :ﺗﻔﺮﻕ ﺍﻟﻘﻮﻡ ﺷﻌﺎﺭﻳﺮ ،ﺃﻱ ﻓِﺮﻗﺎ .ﻗﺎﻝ ﻗﻮﻡ :ﻭﺍﺣﺪﻫﺎ ﺷﻌﺮﻭﺭﺓ .ﻭﻗﺎﻝ ﻗﻮﻡ :ﻻ ﻭﺍﺣﺪ ﳍﺎ ﻣﻦ ﻟﻔﻈﻬﺎ.
ﻭﺍﻟﺸﻌﲑﺍﺀ :ﺿﺮﺏ ﻣﻦ ﺍﻟﺬﱞﺑﺎﺏ .ﻭﺍﻟﺸﻌﲑﺍﺀ ﺯﻋﻤﻮﺍ :ﺑﻨﺖ ﺿﺒﺔ ﺑﻦ ﺃﺩ ،ﺯﻭﺟﻬﺎ ﺑﻜﹾﺮ ﺑﻦ ﻣﺮ ،ﻓﻬﻢ ﺑﻨﻮ ﺍﻟﺸﻌﲑﺍﺀِ
ﻭﻣﻨﻬﻢ :ﺷﺮﻗﻲ ،ﻭﻫﻮ ﺟﺸﻴﺶ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺮ ﺑﻦ ﺳﻠﹾﻤﺎﻥ ﺑﻦ ﻣﻌﻤﺮ ،ﻭﻫﻮ ﺍﻟﻮﺯﺍﻉ ﺍﻟﺸﺎﻋﺮ.
ﻭﺍﻟﻮﺍﺯﻉ :ﺍﻟﻔﺎﻋﻞ ﻣﻦ ﻗﻮﳍﻢ :ﻭﺯﻋﺘﻪ ﺃﺯﻋﻪ ﻭﺯﻋﺎﹰ ،ﺇﺫﺍ ﻛﻔﻔﺘﻪ ﻋﻦ ﺍﻟﺸﻲﺀ .ﻭﺍﻟﻮﺍﺯﻉ :ﺍﻟﺬﻱ ﻳﺼﻠﺢ ﺍﻟﺼﻔﻮﻑ ﰲ
ﺍﳊﺮﺏ ﻭﻳﻜﻒ ﺍﳋﻴﻞﹶ ﺃﻥ ﻳﺘﻘﺪﻡ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎﹰ .ﻭﻳﻘﺎﻝ :ﺯﻋﺖ ﺍﻟﺒﻌﲑ ﺃﺯﻭﻋﻪ ﺯﻭﻋﺎﹰ ،ﺇﺫﺍ ﺣﺮﻛﺖ ﺧﻄﺎﻣﻪ
ﻟﻴﻤﺸﻲ .ﻭﻳﻘﺎﻝ :ﺃﻭﺯﻋﻪ ﺍﷲ ﺧﲑﺍﹰ ،ﺃﻱ ﺃﻟﹾﻬﻤﻪ .ﻭﰲ ﺍﻟﺘﱰﻳﻞ" :ﺃﻭﺯِﻋﻨِﻲ ﺃﻥﹾ ﺃﺷﻜﹸﺮ ﻧِﻌﻤﺘﻚ "ﺃﻱ ﺃﻟﹾﻬِﻤﲏ.
ﻭﻭﺯﻋﺖ ﺍﻟﺸﻲﺀَ ﺗﻮﺯﻳﻌﺎﹰ ،ﺇﺫﺍ ﻓﺮﻗﺘﻪ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﻭﺍﺩﻋﺔ ،ﺑﻄﻦ .ﻭﻭﺍﺩﻋﺔ :ﻓﺎﻋﻠﺔ ﻣﻦ ﻭﺩﻋﺖ ﺍﻟﺸﻲﺀ ،ﺃﻱ ﺗﺮﻛﺘﻪ .ﻭﻻ ﻳﻜﺎﺩﻭﻥ ﻳﻘﻮﻟﻮﻥ :ﻭﺩﻋﺘﻪ ﻣﻦ
ﺍﻟﺘﺮﻙ .ﻭﻭﺍﺩﻋﺔﹸ ﻣﻦ ﺍﻟﺪﻋﺔ ﻭﺍﻟﺴﻜﻮﻥ ،ﻋﻴﺶ ﻭﺍﺩﻉ.
ﻭﻣﻨﻬﻢ :ﺍﻷﺟﺪﻉ ﺑﻦ ﻣﺎﻟﻚٍ ﺍﻟﺸﺎﻋﺮ ،ﻭﻓﹶﺪ ﻋﻠﻰ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﲰﺎﻩ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ،ﻣﻦ ﻭﻟﺪﻩ :ﻣﺴﺮﻭ
ﻕ
ﺑﻦ ﺍﻷﺟﺪﻉ ﺍﻟﻔﻘﻴﻪ.
ﻭﻣﻨﻬﻢ :ﺍﳌﺬﹾﺑﻮﺏ ﺍﻟﺸﺎﻋﺮ ،ﻭﺍﲰﻪ ﻛﹶﺜِﲑ ﺑﻦ ﺃﰊ ﺣﻴﺔﹶ .ﻭﺍﳌﺬﺑﻮﺏ :ﺍﻟﺬﻱ ﻳﺼﻴﺒﻪ ﺍﻟﺬﱡﺑﺎﺏ :ﺩﺍﺀٌ ﻳﺼﻴﺐ ﺍﻹﺑﻞﹶ ﺷﻴﺒﻴﻪ
ﺑﺎﳉﻨﻮﻥ .ﻭﺍﻟﺬﺑﺎﺏ :ﻭﺍﺣﺪ ﺍﻟﺬﱢﺑﺎﻥ ،ﻣﺜﻞ ﻏﹸﺮﺍﺏٍ ﻭﻏِﺮﺑﺎﻥ .ﻭﰲ ﺍﻟﺘﱰﻳﻞ" :ﻟﻦ ﻳﺨﻠﹸﻘﹸﻮﺍ ﺫﹸﺑﺎﺑﺎﹰ ﻭﻟﻮ ﺍﺟﺘﻤﻌﻮﺍ ﻟﻪ ﻭﺇﻥﹾ
ﻳﺴﻠﹸﺒﻬﻢ ﺍﻟﺬﱡﺑﺎﺏ ﺷﻴﺌﺎﹰ" .ﻓﺬﻟﻚ ﻳﺪﻝﱡ ﻋﻠﻰ ﺃﻧﻪ ﻭﺍﺣﺪ .ﻭﻗﻮﻝ ﺍﻟﻨﺎﺱ ﺫﹸﺑﺎﻧﺔﹲ ﺧﻄﺄ ،ﻭﻟﻜﻦ ﳚﻤﻊ ﺫﹸﺑﺎﺏ ﺫﹸﺑﺎﹰ ،ﻛﻤﺎ
ﳚﻤﻊ ﻏﹸﺮﺑﺎ ،ﻭﺟِﺮﺍﺏ ﺟﺮﺑﺎ .ﻗﺎﻝ :ﻭﲰﻌﺖ ﺭﺟﻼﹰ ﺟﺮﻫﻤِﻴﺎﹰ ﻳﻘﻮﻝ :ﺃﻫﻠﻜﻨﺎ ﻫﺬﺍ ﺍﻟﺬﱡﺏ ،ﺃﻱ ﺍﻟﺬﱡﺑﺎﺏ .ﻭﻳﻘﺎﻝ:
ﺫﹶﺑﺖ ﺷﻔﺘﻪ ،ﺇﺫﺍ ﺫﺑﻠﹶﺖ ﻣﻦ ﻋﻄﺶٍ ﺃﻭ ﻣﺮﺽ .ﻭﺃﺭﺽ ﻣﺬﹶﺑﺔ :ﻛﺜﲑﺓ ﺍﻟﺬﱡﺑﺎﺏ .ﻭﺍﻟﺬﱡﺑﺎﺏ :ﺍﻷَﺫﹶﻯ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﺫﹸﺒﺎﺏ ﻻ ﻴﻨﺎﻡ ﻭﻻ ﻴﻨِﻴﻡ ﻭﻟﻴﺱ ﺒﻁﺎﺭﻕِ ﺍﻟﺠﻴﺭﺍﻥِ ﻤ ﻨﱢﻲ
ﻭﺫﺑﺎﺏ ﺍﻟﻌﲔ :ﻧﺎﻇﺮﻫﺎ .ﻭﺫﹸﺑﺎﺏ ﺍﻟﻔﺮﺱ :ﻃﺮﻑ ﺃﹸﺫﹸﻧﻪ .ﻭﺫﺑﺎﺏ ﻛﻞﱢ ﺷﻲﺀِ :ﺣﺪﻩ :.ﻭﺫﹶﻧﺒﺖ ﺍﻟﻘﻮﻡ ﺃﺫﹾﺑﻬﻢ ﺫﹶﺑﺎﹰ،
ﺇﺫﺍ ﳓﱠﻴﺘﻬﻢ .ﻭﺫﺑﺒﺘﻬﻢ ﺗﺬﺑﻴﺒﺎﹰ ﻣﺜﻞﹸ ﺫﻟﻚ.
ﻭﳚﻤﻊ ﺫﹸﺑﺎﺏ ﺍﻟﻌﲔ ﺃﹶﺫِﺑﺔﹰ ،ﻛﻤﺎ ﳚﻤﻊ ﻏﺮﺍﺏ ﺃﹶﻏﹾﺮِﺑﺔﹰ .ﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ :ﺿﺮﺍﺑﺔٍ ﺑﺎﳌِﺸﻔﹶﺮِ ﺍﻷﺫِﺑﻪ ﻭﻣﻨﻬﻢ :ﺷﺪﺍﺩ،
ﻭﺍﳊﺎﺭﺙﹸ :ﺍﺑﻨﺎ ﺍﻷﺯﻣﻊ ،ﻭﻛﺎﻧﺎ ﺷﺮﻳ ﻔﹶﲔ .ﻭﺃﺑﻮﳘﺎ :ﺍﻷﺯﻣﻊ ﺍﺑﻦ ﺃﰊ ﺑﺜﹶﻴﻨﺔﹶ ،ﺳﻴﺪ ﺷﺮﻳﻒ .ﻭﺍﻷﺯﻣﻊ :ﺃﻓﻌﻞﹸ ﻣﻦ
ﺍﻟﺰﻣﻊ .ﺯﻣِﻊ ﻳﺰﻣﻊ ﺯﻣﻌﺎﹰ .ﻭﻳﻘﺎﻝ :ﺃﺭﻧﺐ ﺯﻣﻮﻉ ،ﺇﺫﺍ ﻣﺸﺖ ﻋﻠﻰ ﺯﻣﻌﺘﻬﺎ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﺘﺠﺭ ﺒﺭﺃﺱِ ﻋِﻜﹾﺭِﺸ ﺔٍ ﺯﻤﻭ ﻉِ ﻓﻤﺎ ﺘﹶﻨﹾﻔﹶﻙ ﺒﻴﻥ ﻋﻭﻴﺭِﻀﺎﺕٍ
ﻭﺑﺜﹶﻴﻨﺔ :ﺗﺼﻐﲑ ﺑﺜﹾﻨﺔ .ﻭﺍﻟﺒﺜﹾﻨﺔ :ﺍﻷﺭﺽ ﺍﻟﺴﻬﻠﺔ ﺍﻟﻠﱢﻴﻨﺔ .ﻭﰲ ﺣﺪﻳﺚ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ :ﺇﻥﱠ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﱠﺎﺏ ﻭﻻﱐ
ﺍﻟﺸﺎﻡ ﻭﻫﻮ ﻟﻪ ﻣﻬِﻢ ،ﻓﻠﻤﺎ ﺃﻟﻘﹶﻰ ﺍﻟﺸﺎﻡ ﺑﻮﺍﻧِﻴﻪ ﻭﺻﺎﺭ ﺑﺜﹶﻴِﻨﻴﺔ ﻭﻋﺴﻼﹰ ﻋﺰﻟﹶﲏ .ﻗﺎﻝ :ﺑﺜﹶﻨﻴﺔ :ﻣﻮﺿﻊ ﺑﺎﻟﺸﺎﻡ ،ﻭﺇﻧﻤﺎ
ﻳﻌﲏ ﺍﻟﺒﺮ ﻫﺎﻫﻨﺎ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﺍﳋﺎﺭﻑ .ﺍﳋﺎﺭﻑ :ﻓﺎﻋﻞ ﻣﻦ ﺧﺮﻓﹾﺖ ﺍﻟﻨﺨﻠﺔﹶ ﺃﺧﺮِﻓﹸﻬﺎ ﺧﺮﻓﺎﹰ .ﻭﺍﳋﹸﺮﺍﻓﺔ :ﻣﺎ ﺃﺧﺬﺗﻪ ﻣﻦ ﺍﻟﺮ ﻃﹶﺐ.
ﻭﺍﳌِﺨﺮﻑ :ﺍﳌِﻜﺘﻞ ﻳﺨﺘﺮﻑ ﻓﻴﻪ .ﻭﺍﳌﹶﺨﺮﻑ :ﺍﻟﻨﺨﻠﺔ ﺍﳌﹸﺨﺘﺮﻓﹶﺔ .ﻭﺍﳋﹶﺮﻳﻒ :ﺭﺑﻊ ﻣﻦ ﺃﺭﺑﺎﻉ ﺍﻟﺴﻨﺔ .ﻭﺧﺮﺍﻓﺔﹸ :ﺍﺳﻢ
ﻗﺎﻝ ﺍﻟﻜﻠﱯ :ﻛﺎﻥ ﺭﺟﻼﹰ ﺍﺧﺘﻄﻔﺘﻪ ﺍﳉﻦ ﰒ ﻋﺎﺩ ،ﻓﻜﺎﻥ ﳛﺪﺙ ﺑﺄﻋﺎﺟﻴﺐ ﻓﻘﺎﻝ ﺍﻟﻨﺎﺱ" :ﺣﺪﻳﺚﹸ ﺧﺮﺍﻓﺔﹶ" ﻭﻻ
ﻳﻘﺎﻝ :ﺣﺪﻳﻪ ﺍﳋﺮﺍﻓﺔ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﻫﺪﻯ ،ﻭﺑﻨﻮ ﺟﻤﻌﺮ.
ﻭﻫﺪﻱ :ﺗﺼﻐﲑ ﻫﺪﻯ :ﺃﻭ ﺗﺼﻐﲑ ﻫﺪﻯ ﻣِﻦ ﻫﺪﻯ ﺍﻟﻜﻌﺒﺔ ،ﺃﻭ ﻣﻦ ﻗﻮﳍﻢ :ﻓﻼ ﻥﹲ ﺣﺴﻦ ﺍﳍﹶﺪﻱ ،ﺃﻱ ﺣﺴﻦ
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﻣﺮﻫِﺒﺔ .ﻭﻣﺮﻫِﺒﺔ :ﻣﻔﻌِﻠﺔ ﻣﻦ ﻗﻮﳍﻢ :ﻧﺎﻗﺔﹲ ﺭﻫﺐ ،ﺃﻱ ﻋﺮﻳﻀﺔ ﺍﻟﻌِﻈﺎﻡ ﻭﺍﻷﻟﻮﺍﺡ .ﻭﺍﻟﺮﻫﺐ :ﺍﻟﻔﹶﺰﻉ.
ﺭﻫِﺐ ﻳﺮﻫﺐ ﺭﻫﺒﺎﹰ .ﻭﺭﺍﻫﺐ ﺍﻟﻨﺼﺎﺭﻯ ﻣﻦ ﻫﺬﺍ ﺍﺷﺘﻘﺎﻗﹸﻪ .ﻭﺭﻫﺒﺎﻥﹲ ﻭﺭﺍﻫﺐ .ﻭﺍﻟﺮﻫﺎﺑﺔ :ﻣﺎ ﻭﻗﻌﺖ ﻋﻠﻴﻪ ﺍﻟﻘِﻼﺩﺓ
ﻣﻦ ﺍﻟﺼﺪﺭ ،ﻭﺍﳉﻤﻊ ﺭِﻫﺎﺏ .ﻭﺍﻟﺮﻫﺒﺔ :ﺿﺪ ﺍﻟﺮﻏﺒﺔ .ﻭﻣﺜﻞﹲ ﻣﻦ ﺃﻣﺜﺎﳍﻢ" :ﺭﻫﺒﻮﺕ ﺧﲑ ﻣﻦ ﺭﺣﻤﻮﺕ" ﺃﻱ
ﺗﺮﻫﺐ ﺧﲑ ﻣﻦ ﺃﻥ ﺗﺮﺣﻢ .ﻭﺭﻫﺒﻰ :ﻣﻮﺿﻊ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﺍﻟﺸﺎﻭِﻝ .ﻣﻦ ﻗﻮﳍﻢ :ﺗﺸﺎﻭﻝﹶ ﺍﻟﻘﻮﻡ ﰲ ﺍﻟﺴﻼﺡ ،ﺇﺫﺍ ﲪﻠﻮﻩ ﺑﻴﻨﻬﻢ .ﻭﻛﻞﱡ ﺷﻲﺀ ﺍﺭﺗﻔﹶﻊ ﻓﻘﺪ ﺷﺎﻝﹶ.
ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﺭﺠﺤﻭﺍ ﻭﺸﺎﻝَ ﺃﺒﻭﻙ ﻓﻲ ﺍﻟﻤﻴﺯﺍﻥِ ﻭﺇﺫﺍ ﻭﻀﻌﺕﹶ ﺃﺒﺎﻙ ﻓﻲ ﻤِﻴﺯﺍﻨِﻬ ﻡ
ﺃﻱ ﺍﺭﺗﻔﻊ .ﻭﻗﺎﻝ ﺁﺧﺮ:
ﺃﺭﺠﻠﹸﻬﻡ ﻜﺎﻟﺨﹶﺸﹶﺏ ﺍﻟﺸﱠﺎﺌ ﻝِ
ﻭﺍﻟﺸﻮﻝ ﻣﻦ ﺍﻹﺑﻞ :ﺍﻟﱵ ﻗﺪ ﺍﺭﺗﻔﻌﺖ ﺃﻟﺒﺎﻧﻬﺎ ،ﺍﻟﻮﺍﺣﺪﺓ ﺷﺎﺋﻞ .ﻭﺍﻟﺸﻮﻝ ﻣﻦ ﺍﻹﺑﻞ :ﺍﻟﻠﻮﺍﰐ ﻟﻘِﺤﺖ ﻓﺮﻓﻌﺖ
ﺃﺫﻧﺎﺑﻬﺎ ،ﻭﺍﻟﻮﺍﺣﺪﺓ ﺷﺎﺋﻠﺔ .ﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ:
ﻤِﻥ ﻋﺒﺱِ ﺍﻟﺼﻴﻑ ﻗﹸﺭﻭﻥ ﺍﻹﻴ ﻝِ ﻜﺄﻥ ﻓﻲ ﺃﺫﻨﺎﺒﻬﻥ ﺍﻟﺸﱡﻭﻝِ
ﻭﺍﻟﺸﻮﻟﺔ :ﳒﻢ ﻣﻦ ﳒﻮﻡ ﺍﻟﺴﻤﺎﺀ ﻭﻣﻨﻪ ﺍﺷﺘﻘﺎﻕ ﺷﻮﺍﻝ ،ﻷﻧﻪ ﻛﺎﻥ ﰲ ﺃﻳﺎﻡ ﺍﻟﺼﻴﻒِ ،ﺷﺎﻟﺖ ﻓﻴﻪ ﺍﻹﺑﻞﹸ ﺑﺄﺫﻧﺎﺎ،
ﻓﺴﻤﻲ ﺑﺬﻟﻚ.
ﺍﺷﺘﻘﺎﻕ ﺍﻷﺳﺪ ﻣﻦ ﻗﻮﳍﻢ :ﺃﺳِﺪ ﺍﻟﺮﺟﻞ ﻳﺄﺳﺪ ﺃﹶﺳﺪﺍﹰ ،ﺇﺫﺍ ﺗﺸﺒﻪ ﺑﺎﻷﺳﺪ .ﻭﰲ ﺣﺪﻳﺚ ﺃﻡ ﺯ ﺭﻉ :ﺇﻥﹾ ﺩﺧﻞ ﻓﹶﻬِﺪ،
ﻭﺇﻥﹾ ﺧﺮﺝ ﺃﺳِﺪ ﺃﻱ ﺗﺸﺒﻪ ﺑﺎﻟﻔﹶﻬﺪ ﺇﺫﺍ ﺩﺧﻞ ،ﻟﺘﻐﺎﻓﹸﻠﻪ ﻭﺗﻨﺎﻋﺴﻪ ،ﻭﺑﺎﻷﺳﺪ ﺇﺫﺍ ﺧﺮﺝ ﻟﺘﻴﻘﱡﻈﻪ ﻭﺷِﺪﺗﻪ.
ﻭﻟﺪ ﺍﻷﺳﺪ :ﻣﺎﺯﻥﹶ ﺑﻦ ﺍﻷﺳﺪ ،ﻭﻫﻮ ﺃﻛﱪ ﻭﻟﺪﻩ ،ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑ ﻣﺎﺯﻥ.
ﻓﻮﻟﺪ ﻣﺎﺯﻥﹲ :ﺛﻌﻠﺒﺔﹶ ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑﻩ.
ﻭﻭﻟﺪ ﺛﻌﻠﺒﺔﹸ :ﺍﻣﺮﺃ ﺍﻟﻘﻴﺲ ﻭﻫﻮ ﺍﻟﺒِﻄﺮﻳﻖ .ﻓﻮﻟﺪ ﺍﻣﺮﺅ ﺍﻟﻘﻴﺲ :ﺣﺎﺭﺛﺔﹶ ،ﻭﻫﻮ ﺍﻟﻐِﻄﺮﻳﻒ .ﻭﻭﻟﺪ ﺣﺎﺭﺛﺔﹸ :ﻋﺎﻣﺮﺍ ﻭﻫﻮ
ﻣﺎﺀ ﺍﻟﺴﻤﺎﺀ .ﻭﻭﻟﺪ ﻋﺎﻣﺮ :ﻋﻤﺮﺍﹰ ،ﻭﻫﻮ ﻣﺰﻳ ﻘِﻴﺎﺀ ،ﻛﺎﻥ ﳝﺰﻕ ﻋﻨﻪ ﻛﻞﱠ ﻳﻮﻡِ ﺣﻠﹶﺔﹰ ﻟﺌﻼﹼ ﻳﻠﺒﺴﻬﺎ ﺃﺣﺪ ﺑﻌﺪﻩ.
ﻓﻤﻦ ﺑﲏ ﻣﺎﺯﻥٍ :ﺑﻨﻮ ﺟﻔﻨﺔ ﺑﻦ ﻋﻤﺮٍﻭ ﻭﻣﺰﻳﻘﻴﺎﺀَ ﺑﻦ ﻋﺎﻣﺮٍ ،ﻣﻦ ﻣﻠﻮﻙ ﺍﻟﺸﺎﻡ ،ﺍﻟﺬﻳﻦ ﻳﻘﺎﻝ ﳍﻢ ﻣﻠﻮﻙ ﻏﹶﺴﺎﻥ.
ﻭﺍﳉﹶﻔﹾﻨﺔ ﺇﻣﺎ ﻣﻦ ﺍﳉﹶﻔﻨﺔ ﺍﳌﻌﺮﻭﻓﺔ؛ ﺃﻭ ﻣﻦ ﺍﳉﹶﻔﹾﻦ ﻭﻫﻮ ﺍﻟﻜﹶﺮﻡ .ﻭﺟﻔﹾﻦ ﺍﻟﺴﻴﻒ ﻭﺟﻔﻦ ﺍﻹﻧﺴﺎﻥ ﻣﻌﺮﻭﻑ .ﻭﻣﺜﻞﹲ
ﻣﻦ ﺃﻣﺜﺎﳍﻢ" :ﻋِﻨﺪ ﺟﻔﹶﻴﻨﺔﹶ ﺍﳋﱪ ﺍﻟﻴﻘﲔ" .ﻭﺗﻘﻮﻝ ﺍﻟﻌﺎﻣﺔ :ﺟﻬﻴﻨﺔ ،ﻭﻫﻮ ﺧﻄﺄ ،ﻭﳍﺬﺍ ﺣﺪﻳﺚ.
ﻭﻟﺪ ﻋﻤﺮﻭ ﺑﻦ ﻋﺎﻣﺮٍ :ﺍﳊﺎﺭﺙﹶ ،ﻭﻫﻮ ﻣﺤﺮﻕ ،ﻭﻫﻮ ﺃﻭﻝ ﻣﻦ ﻋﺬﹼﺏ ﺑﺎﻟﻨﺎﺭ .ﻭﺛﹶﻌﻠﺒﺔﹰ ،ﻭﻫﻮ ﺍﻟﻌﻨﻘﺎﺀ ،ﺳﻤﻲ ﺑﺬﻟﻚ
ﻟﻄﹸﻮﻝ ﻋﻨﻘﻪ .ﻭﺫﹸﻫﻞﹶ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻋﺎﻣﺮٍ ،ﻣﻦ ﻭﻟﺪِﻩ ﺃﺳﺎﻗﻔﺔﹸ ﻧﺠﺮﺍﻥﹶ ﺍﻟﺬﻳﻦ ﻭﻓﹶﺪﻭﺍ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ
ﻭﺳﻠﻢ.
ﻭﺇﻧﻤﺎ ﲰﻮﺍ ﻭﻟﺪ ﺟﻔﹾﻨﺔ ﻏﹶﺴﺎﻥﹶ ﲟﺎﺀِ ﻧﺰﻟﻮﻩ ،ﻟﻴﺲ ﺑﺎﺏٍ ﻭﻻ ﺃﻡ .ﻓﹶﻤﻦ ﺷﺮِﺏ ﻣﻦ ﻫﺬﺍ ﺍﳌﺎﺀ ﺳﻤﻲ ﻏﺴﺎﻧِﻴﺎﹰ ،ﻭﺍﺳﻢ
ﺍﳌﺎﺀ ﻏﹶﺴﺎﻥ ،ﻭﻣﻦ ﺳﻤﻲ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺎﺱ ﻏﹶﺴﺎﻥﹶ ﻓﺎﺷﺘﻘﺎﻗﻪ ﻣﻦ ﺍﻟﻐﺴﻦِ .ﻭﺍﻟﻐﺴﻦ :ﺍﳋﹸﺼﻞ ﻣﻦ ﺍﻟﺸﻌﺮ ،ﺍﻟﻮﺍﺣﺪﺓ
ﻏﹸﺴﻨﺔ .ﺃﻭ ﻳﻜﻮﻥﹸ ﻣﻦ ﻗﻮﳍﻢ :ﻏﹶﻴﺴﺎﻥ ﺍﻟﺸﺒﺎﺏ ،ﻭﻫﻮ ﺃﻭﻟﻪ ﻭﻃﹶﺮﺍﺀﺗﻪ.
ﻭﻣﻨﻬﻢ :ﺟﺒﻠﺔﹸ ﺑﻦ ﺍﳊﺎﺭﺙ ﺍﳌﻠﻚ ،ﻭﻫﻮ ﺍﺑﻦ ﻣﺎﺭﻳﺔ ﺍﻟﱵ ﻳﻘﺎﻝ ﳍﺎ ﻗﹸﺮﻃﹶﺎ ﻣﺎﺭﻳﺔ.
ﻭﻛﺎﻥ ﺁﺧﺮﻫﻢ :ﺟﺒﻠﺔﹸ ﺑﻦ ﺍﻷﻳﻬﻢ ،ﺍﻟﺬﻱ ﺍﺭﺗﺪ ﻓﻠﺤِﻖ ﺑﺎﻟﺮﻭﻡ.
ﻓﻮﻟﺪ ﺍﳊﺎﺭﺙﹸ ﺑﻦ ﺟﺒﻠﺔﹶ :ﺍﻟﻨﻌﻤﺎﻥﹶ ،ﻭﺍﳌﻨﺬِﺭ ،ﻭﺍﳌﹸﻨﻴﺬﺭ ،ﻭﺟﺒﻠﺔ ،ﻭﺃﺑﺎ ﺷِﻤﺮ ،ﻣﻠﻮﻙ ﻛﻠﱡﻬﻢ.
ﻭﻣﻦ ﻛﻌﺐِ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻋﺎﻣﺮٍ :ﺍﻣﺮﺅ ﺍﻟﻘﻴﺲ ﻗﺎﺗﻞﹸ ﺍﳉﻮﻉ.
ﻭﻣﻨﻬﻢ :ﺍﳌﺴﻮﺀﻝ ﺑﻦ ﺣﻴﺎ ﺑﻦ ﻋﺎﺩﻳﺎﺀَ ﺑﻦ ﺭﻓﺎﻋﺔ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﺛﹶﻌﻠﺒﺔ ﺍﺑﻦ ﻛﻌﺐ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻀﺮﺏ ﺑﻪ ﺍﳌﺜﻞﹸ
ﰲ ﺍﻟﻮﻓﺎﺀ .ﻭﻛﺎﻥ ﺍﻟﺴﻤﻮﺀﻝ ﻳﻬﻮﺩﻳﺎﹰ ،ﻭﻫﻮ ﺻﺎﺣﺐ ﺗﻴﻤﺎﺀ .ﻭﺍﻟﺴﻤﻮﺀﻝ ﻋِﱪﺍﱐﱞ ،ﻭﻫﻮ ﺃﺷﻤﻮِﻳﻞﹸ ،ﻓﺄﻋﺮﺑﺘﻪ ﺍﻟﻌﺮﺏ.
ﻭﻛﺬﻟﻚ ﺣﻴﺎ ﻭﻋﺎﺩﻳﺎﺀ .ﻭﺍﻟﺴﻤﻮﺀﻝ :ﺍﻷﺭﺽ ﺍﻟﺴﻬﻠﺔ ،ﺇﻥ ﺍﺷﺘﻘﻘﺘﻪ ﻣﻦ ﺍﻟﻌﺒﻴﺔ.
ﺍﻷﻨﺼﺎﺭ
ﻭﻟﺪ ﺛﻌﻠﺒﺔﹸ ﺑﻦ ﻋﻤﺮِﻭ ﺑﻦ ﻋﺎﻣﺮٍ :ﺣﺎﺭﺛﺔﹶ .ﻭﻭﻟﺪ ﺣﺎﺭﺛﹸﺔ :ﺍﻷﻭﺱ ﻭﺍﳋﹶﺰﺭﺝ ،ﻭﳘﺎ ﺟِﻤﺎﻉ ﻧﺴﺐِ ﺍﻷﻧﺼﺎﺭ ،ﻭﻗﺪ ﻣﺮ
ﻭﺍﳋﹶﺰﺭﺝ :ﺍﻟﺮﻳﺢ ﺍﻟﻌﺎﺻﻒ.
ﻭﻟﺪ ﻣﺎﻟﻚ :ﻋﻮﻓﺎﹰ ،ﻭﻫﻢ ﺃﻫﻞﹸ ﻗﹸﺒﺎﺀ؛ ﻭﻋﻤﺮﺍﹰ ،ﻭﻫﻮ ﺍﻟﻨﺒﻴﺖ؛ ﻭﻣﺮﺓ ﻭﻫﻢ ﺍﳉﹶﻌﺎﺩﺭﺓ ،ﻭﺇﻧﻤﺎ ﺳﻤﻮﺍ ﺑﺬﻟﻚ ﻷﻧﻬﻢ
ﻛﺎﻧﻮﺍ ﻳﻘﻮﻟﻮﻥ ﻟﻠﺮﺟﻞ ﺇﺫﺍ ﺟﺎﻭﺭﻫﻢ :ﺟﻌﺪِﺭ ﺣﻴﺚﹸ ﺷﺌﺖ ﻓﺄﻧﺖ ﺁﻣﻦ .ﺃﻱ ﺍﺫﻫﺐ ﺣﻴﺚ ﺷﺌﺖ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﻛﹸﻠﹾﻔﺔ ،ﻭﺑﻨﻮ ﺣﻨﺶ.
ﻭﺍﳊﻨﺶ :ﺍﻟﻮﺍﺣﺪ ﻣﻦ ﺃﺣﻨﺎﺵ ﺍﻷﺭﺽ ،ﻭﻫﻮ ﻣﺎ ﺩﺏ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ .ﻭﻳﺴﻤﻰ ﺑﻌﺾ ﺍﳊﻴﺎﺕ ﺣﻨﺸﺎﹰ.
ﻭﻛﹸﻠﹾﻔﹶﺔ ﻣﻦ ﻗﻮﳍﻢ :ﻛﻠﱠﻔﺘﲏ ﻛﹸﻠﻔﺔﹰ ﺻﻌﺒﺔ .ﻭﲢﻤﻠﺖ ﻫﺬﺍ ﺍﻷﻣﺮ ﺗﻜﻠِﻴﻔﺔﹰ ،ﻭﺍﻟﻜﹸﻠﹾﻔﺔ :ﻛﺪﺭﺓﹲ ﺗﻈﻬﺮ ﰲ ﻭﺟﻪ ﺍﻟﻨﺎﺱ،
ﻭﻫﻲ ﻣﻦ ﺃﻟﻮﺍﻥ ﺍﳋﹶﻴﻞ ﻭﺷﻴﺎﺗِﻬﺎ :ﻛﺪﺭﺓﹲ ﰲ ﲪﺮﺓ.
ﻭﻣﻬﻢ :ﺑﻨﻮ ﺿﺒﻴﻌﺔ ﺑﻦ ﺯﻳﺪ.
ﻓﻤﻦ ﺑﲏ ﺿﺒﻴﻌﺔ :ﻋﺎﺻﻢ ﺑﻦ ﺛﺎﺑﺖ ﺑﻦ ﺃﰊ ﺍﻷﻗﻠﺢ ،ﻭﻫﻮ ﻗﻴﺲ ﺑﻦ ﻋِﺼﻤﺔ ﺍﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﺃﻣﺔﹶ ﺑﻦ ﺿﺒﻴﻌﺔﹶ ﺑﻦ َﻳﺪ،
ﻭﻫﻮ ﺣﻤِﻲ ﺍﻟﺪﺑﺮ ،ﺍﻟﺬﻱ ﺣﻤﺘﻪ ﺍﻟﻨﺤﻞ ،ﻭﻟﻪ ﺣﺪﻳﺚ .ﻭﺍﻷﻗﻠﺢ ﻣﺸﺘﻖ ﻣﻦ ﺍﻟﻘﹶﻠﹶﺢ ،ﻭﻫﻮ ﺻﻔﹾﺮﺓ ﰲ ﺍﻷﺳﻨﺎﻥ
ﻛﹶﺪِﺭﺓ.
ﻭﻣﻦ ﻭﻟﺪﻩ :ﺍﻷﺣﻮﺹ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ،ﺍﻟﺸﺎﻋﺮ.
ﻭﻣﻨﻬﻢ :ﺣﻨﻈﻠﺔ ﺑﻦ ﺃﰊ ﻋﺎﻣﺮٍ ،ﻏﺴﻴﻞﹸ ﺍﳌﻼﺋﻜﺔ .ﻭﳊﻨﻈﻠﺔ ﺣﺪﻳﺚ.
ﻭﻣﻨﻬﻢ :ﺃﺑﻮ ﻣﻠﹶﻴﻞ ﺑﻦ ﺍﻷﺯﻋﺮ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﺍﻟﻌﻄﹼﺎﻑ ،ﺷﻬِﺪ ﺑﺪﺭﺍﹰ.
ﻭﻣﻠﹶﻴﻞ ﺍﺷﺘﻘﺎﻗﹸﻪ ﻣﻦ ﺍﳌﹶﻠﹶﻞ؛ ﺃﻭ ﺍﳌﹶﻠﱠﺔ ﻭﻫﻮ ﺍﳉﻤﺮ ﻭﺍﻟﺮﻣﺎﺩ .ﻭﺍﻷﺯﻋﺮ ﻣﻦ ﺍﻟﺰﻋﺮ ،ﻭﻫﻮ ﻗِﻠﱠﺔ ﺍﻟﺸﻌﺮ .ﻭﺭﺟﻞﹲ ﺃﺯﻋﺮ
ﻭﺍﻣﺮﺃﺓﹲ ﺯﻋﺮﺍﺀ .ﻭﺍﻟﻌﻄﱠﺎﻑ :ﻓﹶﻌﺎﻝ ﻣﻦ ﺍﻟﻌﻄﹾﻒ .ﻋﻄﹶﻔﺖ ﻋﻄﹾﻔﺎﹰ ،ﻭﺗﻌﻄﹼﻔﺖ ﺗﻌﻄﱡﻔﺎﹰ .ﻭﺃﻋﻄﺎﻑ ﺍﻹﻧﺴﺎﻥ :ﻧﻮﺍﺣﻴﻪ.
ﻭﺍﻟﻌِﻄﺎﻑ :ﺍﻟﺮﺩﺍﺀ ،ﻭﺍﳉﻤﻊ ﻋﻄﹸﻒ.
ﻭﻣﻨﻬﻢ :ﺧﺒﻴﺐ ﺑﻦ ﻋﺪﻱ ،ﺃﹸﺳِﺮ ﻳﻮﻡ ﺍﻷﺣﺰﺍﺏ ،ﻭﻗﺘﻠﹾﺘﻪ ﻗﺮﻳﺶ ﲟﻜﱠﺔﹶ ﻭﺻﻠﺒﻮﻩ ،ﻭﻟﻪ ﺣﺪﻳﺚ .ﻭﻛﺎﻥ ﻣﻌﺎﻭﻳﺔ
ﻳﻘﻮﻝ :ﺇﻧﻲ ﻷْﺫﻛﹸﺮ ﺩﻋﻮﺓﹶ ﺧﺒﻴﺐٍ ﻓﺄﺗﻄﺄﻃﺄ ﳐﺎﻓﺔﹶ ﺃﻥ ﺗﺼﻴﺒﲏ ،ﻭﺍﷲ ﻣﺎ ﻛﻨﺖ ﺑﻠﹶﻐﺖ ﻭﻟﻜﻦ ﺟﺎﺀَ ﺭﺟﻞﹲ ﻣﻦ ﻗﺮﻳﺶٍ
ﻭﻣﻨﻬﻢ :ﺃﺑﻮ ﺍﳍﻴﺜﻢ ﻣﺎﻟﻚ ﺑﻦ ﺍﻟﺘﻴﻬﺎﻥ ،ﺷﻬِﺪ ﺍﻟﻌﻘﺒﺔﹶ ﻭﺑﺪﺭﺍﹰ ،ﻭﻛﺎﻥ ﻧﻘﻴﺒﺎﹰ .ﻭﺍﻟﺘﻴﻬﺎﻥ :ﻓﹶﻴﻌِﻼﻥ ﻣﻦ ﺍﻟﺘﻴﻪ ،ﻣﻦ ﻗﻮﳍﻢ:
ﺗﺎﻩ ﻳﺘِﻴﻪ ﺗﻴﻬﺎﹰ ﻭﺗﻴﻬﺎﻧﺎﹰ ،ﺇﺫﺍ ﺗﺎﻩ ﻋﻠﻰ ﻭﺟﻬﻪ.
ﻭﺃﺧﻮﻩ :ﻋﺘِﻴﻚ ﺑﻦ ﺍﻟﺘﻴﻬﺎﻥ ،ﺷﻬِﺪ ﺑﺪﺭﺍﹰ ﻭﻗﺘﻞ ﻳﻮﻡ ﺃﹸﺣﺪ.
ﻭﻣﻨﻬﻢ :ﺭﺍﻓﻊ ﺑﻦ ﺧﺪِﻳﺞ ﺑﻦ ﺭﺍﻓﻊ ،ﻣﻦ ﺧﻴﺎﺭ ﺍﳌﺴﻠﻤﲔ.
ﻭﻣﻨﻬﻢ :ﺃﺑﻮ ﻗﹶﻴﺲ ﺑﻦ ﺍﻷﺳﻠﹶﺖ ،ﻭﺍﲰﻪ ﺻﻴﻔﻲ ﺍﻟﺸﺎﻋﺮ .ﻭﺍﺳﻢ ﺍﻷﺳﻠﹶﺖ ﻋﺎﻣﺮ .ﻭﺍﻷﺳ ﻠﹶﺖ :ﺍﻟﺬﻱ ﻗﹶﻄِﻊ ﺃﻧﻔﹸﻪ
ﻓﺎﺳﺘﺆﺻِﻞ .ﻳﻘﺎﻝ :ﺳﻠﹶﺖ ﺃﻧﻔﹶﻪ ﻳﺴﻠِﺘﻪ ﺳﻠﹾﺘﺎﹰ ،ﺇﺫﺍ ﻗﹶﻄﻌﻪ .ﻭﺍﻟﺴﻠﹾﺖ ﺷﺒﻴﻪ ﺑﺎﻟﺸﻌﲑ ﻣﻌﺮﻭﻑ.
ﻭﻣﻨﻬﻢ :ﻭﺣﻮﺡ ﺃﺧﻮ ﺃﰊ ﻗﻴﺲ .ﻭﺍﻟﻮﺣﻮﺣﺔ :ﺍﻟﺘﻮﺟﻊ ﻣﻦ ﺍﻟﺒﺮﺩ ﺇﺫﺍ ﺗﺮﺩﺩ ﺻﻮﺗﻪ ﰲ ﺻﺪﺭﻩ .ﻳﻘﺎﻝ :ﺟﺎﺀ
ﻳﻮﺣﻮِﺡ ،ﺇﺫﺍ ﺟﺎﺀَ ﻳﻔﻌﻞ ﺫﻟﻚ .ﻭﺯﻋﻤﻮﺍ ﺃﻥﱠ ﺍﻟﻮﺣﻮﺡ ﺿﺮﺏ ﻣﻦ ﺍﻟﻄﱠﲑ ،ﻭﻟﻴﺲ ﺑﺜﹶﺒﺖ.
ﻭﻣﻨﻬﻢ :ﺷﺄﺱ ﺑﻦ ﻗﻴﺲ ﺑﻦ ﻋﺒﺎﺩﺓ ،ﻛﺎﻥ ﻣﻦ ﺃﺷﺮﺍﻑ ﺍﻷﻭﺱ ﰲ ﺍﳉﺎﻫﻠﻴﺔ.
ﻭﻗﺪ ﻣﺮ ﺑﻄﻮﻥﹸ ﺍﻷﻭﺱِ ﻭﺭﺟﺎﳍﺎ.
ﻓﻤﻦ ﻗﺒﺎﻳﻞ ﺍﳋﺰﺭﺝ :ﺗﻴﻢ ﺍﷲ ﺑﻦ ﺛﹶﻌﻠﺒﺔ ،ﻭﻫﻮ ﺍﻟﻨﺠﺎﺭ ،ﲰﻲ ﺍﻟﻨﺠﺎﺭ ﻷﻧﻪ ﺿﺮﺏ ﺭﺟﻼﹰ ﻓﻨ ﺠﺮﻩ ،ﺃﻱ ﻗﹶﻄﹶﻌﻪ.
ﻓﻤﻦ ﺑﲏ ﺍﻟﻨﺠﺎﺭ :ﺍﳌﹸﻨﺬﺭ ﺑﻦ ﺣﺮﺍﻡ ﺑﻦ ﻋﻤﺮﻭ ،ﺍﻟﺬﻱ ﲢﺎﻛﻤﺖ ﺇﻟﻴﻪ ﺍﻷﻭﺱ ﻭﺍﳋﺰﺭﺝ ﰲ ﺣﺮﻢ ،ﻭﻫﻮ ﺟ ﺪ
ﺣﺴﺎﻥ ﺑﻦ ﺛﺎﺑﺖ ﺑﻦ ﺍﳌﻨﺬﺭ.
ﻭﺣﺴﺎﻥ ﺇﻣﺎ ﻣﻦ ﻗﻮﳍﻢ :ﺣﺲ ﺍﻟﻘﻮﻡ ﻳﺤﺴﻬﻢ ﺣﺴﺎﹰ ،ﻭﺇﺫﺍ ﻗﺘﻠﻬﻢ ﻗﺘﻼﹰ ﺫﺭﻳﻌﺎﹰ ،ﻭﺇﻣﺎ ﻣﻦ ﺍﳊﹸﺴﻦ .ﻓﺈﻥﹶ ﻛﺎﻥ ﻣﻦ
ﺍﳊﹸﺴﻦ ﻓﺎﻟﻨﻮﻥ ﺃﺻﻠﻴﺔ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﺍﳊﹶﺲ ﻓﺎﻟﻨﻮﻥ ﺯﺍﺋﺪﺓ .ﻭﻳﻘﺎﻝ :ﺍﻟﺒﺮﺩ ﻣﺤﺴﺔﹲ ﻟﻨﺒﺖ ،ﺃﻱ ﻳﺴﺘﺄﺻﻠﻪ.
ﻭﺍﳌِﺤﺴﺔ :ﺍﻟﱵ ﺗﺤﺲ ﺎ ﺍﻟﺪﺍﺑﺔ ،ﺑﻜﺴﺮ ﺍﳌﻴﻢ ،ﻭﺍﳊِﺲ ﻭﺟﻊ ﲡﺪِﻩ ﺍﳌﺮﺃﺓﹸ ﺑﻌﺪ ﺍﻟﻮﻻﺩﺓ .ﻭﺗﻘﻮﻝ :ﺍﻟﻌﺮﺏ ﻋﻨﺪ
ﻭﻣﻨﻬﻢ :ﺳﻠﹶﻴﻢ ﺑﻦ ﻣِﻠﹾﺤﺎﻥ ،ﺷﻬِﺪ ﺑﺪﺭﺍﹰ ﻭﻗﺘﻞ ﻳﻮﻡ ﺑﺌﺮ ﻣﻌﻮﻧﺔ .ﻭﻣِﻠﹾﺤﺎﻥ ﻓِﻌﻼﻥﹸ ﺇﻣﺎ ﻣﻦ ﺍﳌﹶﻠﹶﺢ ،ﻭﻫﻮ ﻟﻮﻥﹲ ﻳﻘﺎﻝ:
ﻛﹶﺒﺶ ﺃﻣﻠﺢ ،ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺃﻋﻠﻰ ﺻﻮﻓﺔ ﺑﻴﺎﺽ ،ﻭﻟﻮﻥﹸ ﺻﻮﻓﺔ ﺃﻱ ﻟﻮﻥٍ ﻛﺎﻥ .ﻭﺍﳌﹸﻠﹾﺤﺔ :ﺍﻟﺒﻴﺎﺽ .ﻭﰲ ﺍﳊﺪﻳﺚ:
"ﺇﻥﱠ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺿﺤﻰ ﻋﻦ ﺍﳊﹶﺴﻦ ﻭﺍﳊﹸﺴﲔ ﺑﻜﺒﺸﲔِ ﺃﻣﻠﹶﺤﲔ" ﺃﻭ ﻋﻖ ﻋﻨﻬﻤﺎ .ﻭﺳﻤﻚ ﻣِﻠﹾﺢ
ﻭﻣﻠﻴﺢ ﻭﳑﻠﻮﺡ ،ﻭﻻ ﻳﻘﺎﻝ ﻣﺎﱀ .ﻭﻣﺎﺀٌ ﻣِﻠﺢ ﻻ ﻏﲑ .ﻭﺍﳌِﻠﹾﺢ :ﺍﻟﺮﺿﺎﻉ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻭﻤﺎ ﺒﺴﻁﺕﹾ ﻤِﻥ ﺠﻠﺩِ ﺃﺸﻊ َﺃﻏﹾﺒﺭﺍ ﻭﺇﻨﱢﻲ ﻷﺭﺠﻭ ﻤِ ﻠﹾﺤﻬﺎ ﻓﻲ ﺒﻁﻭﻨﻜﻡ
ﻭﻗﺎﻟﺖ ﻫﻮﺍﺯﻥﹸ ﻟﻠﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻮﻡ ﺣﻨﲔ" :ﺇﻧﺎ ﻟﻮ ﻣﻠﹶﺤﻨﺎ ﻟﻠﻤﻨﺬﺭ ﺃﻭ ﻟﻠﺤﺎﺭﺙ ﺑﻦ ﺃﰊ ﺷﻤِﺮ ﻟﻨﻔﹶﻊ،
ﺇﺫﺍ ﺫﻟﻚ ﻋﻨﺪﻩ ،ﻭﺃﻧﺖ ﺧﲑ ﺍﳌﻜﻔﻮﻟﲔ" ،ﺃﻱ ﻟﻮ ﻛﻨﺎ ﺃﺭﺿﻌﻨﺎﻩ .ﻭﺍﻷﻣﻼﺡ :ﲨﻊ ﺃﺭﺽٍ ﻣِﻠﺤﺔٍ ﻭﺃﻣﻼﺡٍ ،ﻭﻣﻴﺎﻩ
ﻣﻼﺡ ﻭﺃﻣﻼﺡ .ﻭﻣﻠﹶﺤﺖ ﺍﻟﻨﺎﻗﺔ ﺃﻣﻠﹶﺤﻬﺎ ﻣﻠﺤﺎﹰ ،ﺇﺫﺍ ﻣﺴﺤﺖ ﺣﻴﺎﺀﻫﺎ ﺑﺎﳌﻠﺢِ ﻟﺪﺍﺀٍ ﻳﺼﻴﺒﻬﺎ .ﻭﺍﳌﹶﻼﹶﺣﺔ ﻣﻌﺮﻭﻓﺔﹲ ﻣِﻦ
ﺍﻟﻨﺎﺱ ﻭﻏﲑﻫﻢ.
ﻭﻣﻨﻬﻢ :ﺳﺒﻴﻊ ﺑﻦ ﻗﹶﻴﺲ ،ﺷﻬِﺪ ﺑﺪﺭﺍﹰ.
ﻭﻣﻨﻬﻢ :ﺃﺑﻮ ﺧﺎﺭﺟﺔ ،ﻭﻫﻮ ﻋﻤﺮﻭ ﺑﻦ ﻗﹶﻴﺲ ،ﺷﻬِﺪ ﺑﺪﺭﺍﹰ.
ﻭﻣﻨﻬﻢ :ﺃﻧﺲ ﺑﻦ ﺍﻟﻨﻀﺮ ﺑﻦ ﺿﻤﻀﻢ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﺣﺮﺍﻡ ،ﻗﹸﺘِﻞ ﻳﻮﻡ ﺃﹸﺣﺪ ﻭﻫﻮ ﻋﻢ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ.
ﻭﺃﻧﺲ ﺑﻦ ﻣﺎﻟِﻚ ﺑﻦ ﺍﻟﻨﻀﺮ ،ﺻﺤِﺐ ﺭﺳﻮﻝﹶ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺧﺪﻣﻪ.
ﻭﻣﻨﻬﻢ :ﻋﻤﺮﻭ ﺑﻦ ﻏﹸﺰﻳﺔ ﺑﻦ ﻋﻄﻴﺔ ،ﺷﻬِﺪ ﺍﻟﻌﻘﹶﺒﺔ.
ﻭﻣﻨﻬﻢ :ﻛﻌﺐ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﻗﻴﺲ ،ﺷﻬﺪ ﺑﺪﺭﺍﹰ ﻭﻗﹸﺘِﻞ ﻳﻮﻡ ﺍﳋﻨﺪﻕ.
ﻭﺳﻌِﻴﺪ ﺑﻦ ﺳﻬﻞٍ ،ﺷﻬﺪ ﺑﺪﺭﺍﹰ ،ﻭﺃﺧﻮﻩ ﻗﺘﻞ ﻳﻮﻡ ﺍﳉﹶﺴﺮ.
ﻭﻣﻨﻬﻢ :ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺭﻭﺍﺣﺔ ،ﺷﻬﺪ ﺑﺪﺭﺍﹰ ﻭﺍﻟﻌﻘﹶﺒﺔ ،ﻭﻛﺎﻥ ﻧﻘﻴﺒﺎﹰ ،ﻭﻗﹸﺘِﻞ ﻳﻮﻡ ﻣﺆﺗﺔ.
ﻭﻣﻨﻬﻢ :ﳏﻤﺪ ﺑﻦ ﻋﺎﻣﺮ ﺑﻦ ﻣﺎﻟﻚ ،ﺷﻬﺪ ﺑﺪﺭﺍﹰ ﻭﻣﺎﺕ ﺻﺒﻴﺤﺔﹶ ﻳﻮﻡ ﻏﺰﺍ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﱃ ﺃﹸﺣﺪ.
ﻭﺃﺑﻮ ﺣﻜﻴﻢ ﻋﻤﺮﻭ ﺑﻦ ﺛﹶﻌﻠﺒﺔ ،ﺷﻬِﺪ ﺑﺪﺭﺍﹰ ﻭﻗﹸﺘِﻞ ﻳﻮﻡ ﺃﺣﺪ.
ﻭﻣﻨﻬﻢ :ﺳﻌﺪ ﺑﻦ ﺍﻟﺮﺑﻴﻊ ،ﺷﻬﺪ ﺑﺪﺭﺍﹰ ﻭﺍﻟﻌﻘﺒﺔ ،ﻭﻛﺎﻥ ﻧﻘﻴﺒﺎﹰ.
ﻭﻣﻨﻬﻢ :ﺯﻳﺪ ﺑﻦ ﺧﺎﺭﺟﺔﹶ ،ﺍﻟﺬﻱ ﺗﻜﻠﱠﻢ ﺑﻌﺪ ﻣﻮﺗِﻪ ،ﰲ ﺯﻣﻦ ﻋﺜﻤﺎﻥ ﺭﲪﻪ ﺍﷲ ،ﻭﻟﻪ ﺣﺪﻳﺚ.
ﻭﻣﻨﻬﻢ :ﺛﺎﺑﺖ ﺑﻦ ﻗﹶﻴﺲ ﺑﻦ ﺷﻤﺎﺱ ،ﺧﻄﻴﺐ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ.
ﻭﻣﻨﻬﻢ :ﺳﻠﹶﻴﻤﺎﻥ ﺑﻦ ﺍﳊﺎﺭﺙ ،ﺷﻬِﺪ ﺑﺪﺭﺍﹰ ﻭﻗﹸﺘِﻞ ﻳﻮﻡ ﺃﹸﺣﺪ.
ﻭﻣﻨﻬﻢ :ﺑﺸِﲑ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﺛﹶﻌﻠﺒﺔ ﺑﻦ ﺟﻼﹶﺱ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﻣﺎﻟﻚ ﺍﻷَﻏﺮ ،ﺷﻬﺪ ﺑﺪﺭﺍﹰ ﻭﺍﻟﻌﻘﹶﺒﺔ ،ﻭﻫﻮ ﺃﻭﻝﹸ ﺍﻟﻨﺎﺱِ
ﺑﺎﻳﻊ ﺃﺑﺎ ﺑﻜﺮٍ ﻳﻮﻡ ﺍﻟﺴﻘﻴﻔﺔ.
ﻭﺳِﻤﺎﻙ ﺃﺧﻮﻩ ﺷﻬﺪ ﺑﺪﺭﺍﹰ.
ﻭﻣﻨﻬﻢ :ﻣﺎﻟﻚ ﺑﻦ ﺍﻟﺪﺧﺸﻢ ﺑﻦ ﻣِﺮﺿﺨﺔ ،ﺷﻬﺪ ﺑﺪﺭﺍﹰ ،ﻭﺍﻟﺪﺧﺸﻢ ﺭﺟﻞﹲ ﺿﺨﻢ ﺁﺩﻡ .ﻭﻣِﺮﺿﺨﺔ :ﻣِﻔﻌﻠﺔ ﻣﻦ
ﻗﻮﳍﻢ :ﺭﺿﺨﺖ ﺍﻟﻨﻮﻯ ﺑﺎﳊﺠﺮ ،ﺇﺫﺍ ﺩﻗﻘﺘﻪ ﺑﲔ ﺣﺠﺮﻳﻦِ ﻟﺘﻌﻠِﻒ ﺑﻪ ﺍﻹﺑﻞ .ﻭﻫﻮ ﺭﺿﻴﺦ ﻭﻣﺮﺿﻮﺥ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﺍﳊﹸﺒﻠﹶﻰ ،ﲰﻲ ﺑﺬﻟﻚ ﻟِﻌﻈﹶﻢ ﺑﻄﻨﻪ.
ﻓﻤﻦ ﺑﲏ ﺍﳊﹸﺒﻠﹶﻰ :ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﹸﺑﻲ ﺑﻦ ﻣﺎﻟﻚ ،ﺍﻟﺬﻱ ﻳﻘﺎﻝ ﻟﻪ ﺍﺑﻦ ﺳﻠﹸﻮﻝ .ﻭﺳﻠﹸﻮﻝﹸ ﺃﻣﻪ ،ﻭﻛﺎﻥ ﺭﺃﺱ ﺍﳌﻨﺎﻓﻘﲔ،
ﻭﻣﻨﻬﻢ :ﺃﺑﻮ ﺍﻟﻴﺴﺮ ،ﻭﻫﻮ ﻛﻌﺐ ﺑﻦ ﻋﻤﺮﻭ ،ﻭﺷﻬِﺪ ﺑﺪﺭﺍﹰ .ﺍﻟﻴﺴﺮ ﺇﻣﺎ ﻣﻦ ﺍﻟﻴﺴﺮ ،ﻭﻫﻮ ﺧﻼﻑ ﺍﻟﻌﺴﺮ ﻭﺇﻣﺎ ﻣﻦ
ﺍﻟﻴﺴﺮ :ﻭﺍﺣﺪ ﺍﻷﻳﺴﺎﺭ ﺍﻟﺬﻳﻦ ﻳﺴﺘﻬِﻤﻮﻥ ﻋﻠﻰ ﺍﳉﺰﻭﺭ .ﻭﻣﻨﻪ ﺍﳌﹶﻴﺴِﺮ ﺍﻟﺬﻱ ﻧﻬﻲ ﻋﻨﻪ .ﻭﺍﳌﹶﻴﺴﺮﺓ :ﺿﺪ ﺍﳌﹶﻌﺴﺮﺓ؛
ﻭﻛﺬﻟﻚ ﻫﻮ ﰲ ﺍﻟﺘﱰﻳﻞ" :ﻓﻨﺎﻇِﺮﺓﹲ ﺇﱃ ﻣﻴﺴﺮﺓ" .ﻭﻳﻘﺎﻝ :ﺃﺧﺬﻩ ﺍﻷُﺳﺮ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﺗﺴﻤﻪ ﺍﻟﻌﺎﻣﺔ ﺍﻟﻴﺴﺮ.
ﻭﺍﻷُﺳﺮ :ﺍﺣﺘﺒﺎﺱ ﺍﻟﺒﻮﻝ .ﻭﻗﺪ ﲰﺖ ﺍﻟﻌﺮﺏ ﻳﺴﺎﺭﺍﹰ ،ﻭﻳﺴﺮﺍﹰ ،ﻭﻳﺎﺳﺮﺍﹰ ،ﻭﻣﻴﺴﺮﺓ .ﻭﻳﻘﺎﻝ :ﺧﺬﹾ ﻣﻴﺴﻮﺭﻩ ﻭﺩ
ﻉ
ﻣﻌﺴﻮﺭﻩ ،ﺃﻱ ﺧﺬﹾ ﻣﺎ ﺳﻬﻞ ﻭﺩﻉ ﻣﺎ ﻋﺴﺮ .ﻭﻳﻘﻮﻟﻮﻥ :ﺭﺟﻞﹲ ﺃﻋﺴﺮ ﻳﺴﺮ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﺗﺴﻤﻴﻪ ﺍﻟﻌﺎﻣﺔ ﺃﻋﺴﺮ
ﺃﻳﺴﺮ .ﻭﻛﻞﱡ ﺷﻲﺀ ﺿﻴﻘﺖ ﻋﻠﻴﻪ ﻓﻘﺪ ﺃﺳﺮﺗﻪ .ﻭﻣﻨﻪ ﺇﺳﺎﺭ ﺍﻟﻘﹶﺘﺐ ﻭﺍﳌِﺤﻤﻞ ،ﻭﻫﻮ ﺃﻥ ﻳﺸﺪ ﺑﺎﻟﻘِﺪ .ﻭﻣﻨﻪ ﺍﺷﺘﻘﺎﻕ
ﺍﻷﺳﲑ.
ﻭﻣﻨﻬﻚ ﺫﹶﻛﹾﻮﺍﻥ ﺑﻦ ﻋﺒﺪ ﻗﹶﻴﺲ ،ﺷﻬِﺪ ﺑﺪﺭﺍﹰ ﻭﺍﻟﻌﻘﺒﺔ ،ﻭﻗﹸﺘﻞ ﻳﻮﻡ ﺃﹸﺣﺪ.
ﻭﺃﺑﻮ ﻋﺜﻤﺎﻥ ،ﻭﺍﲰﻪ ﺳﻌﺪ ﺑﻦ ﻋﺜﻤﺎﻥ ،ﺷﻬِﺪ ﺑﺪﺭﺍﹰ.
ﻭﻋﻘﺒﺔ ﺑﻦ ﻏﹶﻨﻢ ،ﻭﺃﺧﻮﻩ ﻣﺴﻌﻮﺩ ،ﺷﻬﺪﺍ ﺑﺪﺭﺍﹰ.
ﻭﻗﻴﺲ ﺑﻦ ﺣِﺼﻦ ،ﺷﻬﺪ ﺑﺪﺭﺍﹰ .ﻭﻣﺴﻌﻮﺩ ﺑﻦ ﺳﻌﺪ ،ﺷﻬﺪ ﺑﺪﺭﺍﹰ ﻭﻋﻴﺎﺵ ﺑﻦ ﻗﻴﺲ ،ﺷﻬﺪ ﺍﻟﻌﻘﺒﺔ ،ﻭﻗﺘﻞ ﺃﺧﻮﻩ
ﺳﻌﺪ ﻳﻮﻡ ﺑﻌﺎﺙ .ﻭﺭِﻓﺎﻋﺔ ﺑﻦ ﺭﺍﻓﻊ ﺷﻬﺪ ﺑﺪﺭﺍﹰ .ﻭﻗﺘﻞ ﺃﺧﻮﻩ ﺧﻼﱠﺩ ﻳﻮﻡ ﺑﺪﺭ .ﻭﺃﺑﻮ ﺭﺍﻓﻊٍ ﺃﻭﻝ ﻣﻦ ﺃﺳﻠﻢ ﻣﻦ
ﺍﻷﻧﺼﺎﺭ .ﻭﻋﺒﻴﺪ ﺑﻦ ﺯﻳﺪ ﺷﻬﺪ ﺑﺪﺭﺍ.
ﻭﻣﻦ ﺑﲏ ﺃﹸﺩﻱ :ﻣﻌﺎﺫ ﻭﺭﺑﻴﻌﺔ :ﺍﺑﻨﺎ ﺟﺒﻞ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺃﻭﺱ ﺑﻦ ﻋﺎﺋﺬ ﺑﻦ ﻋﺪﻱ ﺍﺑﻦ ﻛﻌﺐ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺃﹸﺩﻱ.
ﺩﺭﺟﺎ.
ﻭﻣﻨﻬﻢ :ﻣﺮﻭﺍﻥ ﺑﻦ ﺍﳉﹶﺬﹶﻉ ،ﺃﺳﻠﻢ ﻭﻫﻮ ﺷﻴﺦ ﻛﺒﲑ .ﻭﺛﺎﺑﺖ ﺃﺧﻮﻩ ،ﺷﻬِﺪ ﺍﻟﻌﻘﺒﺔﹶ ﻭﺑﺪﺭﺍﹰ ،ﻭﻗﹸﺘِﻞ ﻳﻮﻡ ﺍﻟﻄﺎﺋﻒ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﺣﻠﹶﻴﻞ .ﻭﺣﻠﹶﻴﻞ ﺇﻣﺎ ﻣﻦ ﺗﺼﻐﲑ ﺣﻞﱟ ،ﺃﻭ ﺗﺼﻐﲑ ﺃﺣﻞﹼ ،ﻭﻫﻮ ﺍﳌﺴﺘﺮﺧِﻲ ﺍﻟﻌﺼﺐ ﻣﻦ ﺍﻟﻘﻮﺍﺋﻢ ﰲ
ﺍﻟﺪﻭﺍﺏ .ﻓﺮﺱ ﺃﺣﻞﹼ .ﻭﺍﳊِﻠﱠﺔ :ﺍﻟﻘﻮﻡ ﺍﺘِﻤﻌﻮﻥ ﰲ ﻣﺤﻠﹼﺘﻬﻢ .ﻭﺍﳊِﻼﻝﹸ ﺟﻤﻊ .ﻭﺍﳊﹶﻼﹶﻝ :ﺿﺪ ﺍﳊﺮﺍﻡ .ﻭﺍﳊﹸﻞﱡ:
ﺿﺪ ﺍﳊﹸﺮﻡ .ﻭﺍﳊِﻞﹼ :ﺿﺪ ﺍﳊِﺮﻡ .ﻭﺃﺣﻞﱠ ﺍ ﶈﹾﺮِﻡ ﺇﺣﻼﻻﹰ ،ﻭﺣﻞﱠ ﺑﺎﳌﻜﺎﻥ ﺣﻠﻮﻻ ،ﻭﺣﻞﱠ ﺍﻟﺪﻳﻦ ﻣﺤﻼﱠ ،ﻭﺣﻠﻠﺖ
ﺍﻟﻌﻘﹾﺪ ﺣﻼﱠ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﺿﺎﻃِﺮ .ﻭﺍﻟﻀﺎﻃِﺮ ﺍﺷﺘﻘﺎﻗﹸﻪ ﻣﻦ ﻗﻮﻡٍ ﺿﻴﺎﻃِﺮ ،ﻭﻫﻮ ﺍﻟﻀﺨﻢ ﺍﻟﺬﻱ ﻻ ﻣﻨﻔﻌﺔﹶ ﻓﻴﻪ ﻭﻻ ﻏﹶﻨﺎﺀ ،ﻭﺍﳉﻤﻊ
ﺿﻴﺎﻃﺮ ﻭﺿﻴﺎﻃﺮﻭﻥ.
ﻭﻛﺎﻥ ﺣﻠﹼﻴﻞﹲ ﺳﺎﺩﻥﹶ ﺍﻟﻜﻌﺒﺔ ،ﻓﺰﻭﺝ ﺍﺑﻨﺘﻪ ﺣﺒﻰ ﺑﻘﹸﺼﻲ ﺑﻦ ﻛﻼﺏ؛ ﻭﺃﻭﺻﻰ ﺇﻟﻴﻬﺎ ﻭﺃﻋﻄﺎﻫﺎ ﻣِﻔﺘﺎﺡ ﺍﻟﻜﻌﺒﺔ،
ﻓﺄﻋﻄﺘﻪ ﺯﻭﺟﻬﺎ ﻗﺼﻴﺎﹰ ،ﻓﺘﺤﻮﻟﺖ ﺍﳊِﺠﺎﺑﺔ ﻣﻦ ﺧﺰﺍﻋﺔ ﺇﱃ ﺍﻟﻴﻮﻡ.
ﻣﻨﻬﻢ :ﺑﻨﻮ ﻗﹸﻤﲑ .ﻭﻗﹸ ﻤﲑ :ﺗﺼﻐﲑ ﻗﹶﻤﺮ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻥ ﻟﻪ ﻗﺎﻟﺕ ﺍﻟﻔﺘﺎﺘﺎﻥ ﻗﹸﻭﻤﺎ ﻭﻗﻤﻴﺭ ﺒﺩﺍ ﺍﺒﻥ ﺨﻤﺱٍ ﻭﻋِﺸﹾﺭِﻱ
ﻓﻤﻦ ﺑﲏ ﻗﹸﻤﲑ :ﺍﳊﺠﺎﺝ ﺑﻦ ﻋﺎﻣﺮ ﺑﻦ ﺃﻗﺮﻡ ،ﺷﺮِﻳﻒ.
ﻭﺃﻗﹾﺮﻡ ﺃﻓﻌﻞﹸ ﺇﻣﺎ ﻣﻦ ﻗﻮﳍﻢ :ﻗﹶﺮﻣﺖ ﺍﻟﺸﻲﺀَ ،ﺃﻱ ﻗﻄﻌﺘﻪ؛ ﺃﻭ ﻣﻦ ﺍﻟﺒﻌﲑ ﺍﳌﹸﻘﹾﺮﻡ ،ﻭﻫﻮ ﺍﻟﻔﹶﺤﻞ ،ﺃﻭ ﻣﻦ ﺍﻟﺒﻌﲑ
ﺍﳌﻘﺮﻭﻡ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﺗﺠﻠﹶﻒ ﺟﻠﺪﺓﹲ ﻣﻦ ﺧﻄﹾﻤﻪ ﻓﻴﻘﻊ ﻋﻠﻴﻬﺎ ﺍﳋﻄﺎﻡ ﻟﻴِ ﺬﻝﹼ .ﻭﺍﻟﻔﺼﻴﻞ ﺍﻟﻘﺎﺭﻡ :ﺍﻟﺬﻱ ﻳﺘﻨﺎﻭﻝ ﺍﻟﺒﻘﻞﹶ
ﺑﻌﺪ ﺭﺿﺎﻋﻪ ،ﻳﻘﺮِﻣﺎ ﻭﻳﺄﻛﻠﹸﻪ .ﻭﺍﻟﻘﹸﺮﺍﻣﺔ :ﻛﻞﱡ ﺷﻲﺀِ ﻗﺮﻣﺘﻪ ﺑﻔﻴﻚ ﻓﹶﺄﹶﻟﻘﹶﻴﺘﻪ .ﻭﻗﺮِﻡ ﺇﱃ ﺍﻟﻠﱠﺤﻢ ﻗﹶﺮﻣﺎ ،ﺇﺫﺍ ﺍﺷﺘﻬﺎﻩ؛
ﻭﺍﻻﺳﻢ ﺍﻟﻘﹶﺮﻡ .ﻭﺍﳌِﻘﹾﺮﻣﺔ :ﺇﺯﺍﺭ ﻳﻄﺮﺡ ﻋﻠﻰ ﺍﻟﻔِﺮﺍﺵ ﳓﻮ ﺍﳌِﺤﻠﹶﺲ ﻭﻣﺎ ﺃﺷﺒﻬﻪ.
ﻭﻣﻨﻬﻢ :ﺣﻠﺤﻠﺔ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻛﹸﻠﻴﺐ ،ﺷﺮﻳﻒ ،ﻣﻦ ﻭﻟﺪﻩ :ﻗﹶﺒِﻴﺼﺔ ﺑﻦ ﺫﹸﺅﻳﺐ ،ﻛﺎﻥ ﻋﻠﻰ ﺧﺎﺗﻢ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ
ﻭﻣﻨﻬﻢ :ﺃﺑﻮ ﻣﺎﻟﻚٍ ،ﻭﻫﻮ ﺃﹸﺳﻴﺪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻷﺟﺤﻢ .ﻭﺍﻷﺟﺤﻢ :ﺍﳉﺎﺣﻆ ﺍﻟﻌﻴﻨﲔ .ﻭﺟﺤﻤﻨﺎ ﺍﻷﺳﺪِ :ﻋﻴﻨﺎﻩ،
ﺑﻜﻞﹼ ﻟﻐﺔ .ﺍﻷﺟﺤﻢ ﻫﺬﺍ ،ﻫﻮ ﺍﻷﺟﺤﻢ ﺍﺑﻦ ﺩِﻧﺪِﻧﺔ ،ﺃﺣﺴِﺐ ﺃﻥﱠ ﺃﻣﻪ ﺧﺎﻟﺪﺓﹸ ﺑﻨﺖ ﻫﺎﺷﻢِ ﺑﻦ ﻋﺒﺪ ﻣﻨﺎﻑ.
ﺍﻟﺪﻧﺪِﻥ :ﻳﺒﻴﺲ ﺍﻟﺸﺠﺮ ﺍﻟﺒﺎﱄ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻜﺎﻟﺴﻴﻝ ﻴﻐﹾﺸﹶﻰ ﺃﺼﻭﻝ ﺍﻟﺩﻨﺩﻥِ ﺍﻟﺒﺎﻟﻲ ﻭﺍﻟﻤﺎﻝُ ﻴﻐﹾﺸﻰ ﺭﺠﺎﻻﹰ ﻻ ﺨﹶﻼﹶﻕﹶ ﻟﻬﻡ
ﻭﻣﻦ ﺑﲏ ﻣﻠﹶﻴﺢ ﺑﻦ ﻋﻤﺮٍﻭ :ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺧ ﻠﹶﻒ ﺑﻦ ﺃﺳﻌﺪ ﺑﻦ ﻋﺎﻣﺮ ﺑﻦ ﺑﻴﺎﺿﺔ.
ﻭﺍﺑﻨﻪ :ﻃﹶﻠﹾﺤﺔ ﺑﻦ ﻋﺒﺪ ﺍﷲ ،ﺍﻟﺬﻱ ﻳﻘﺎﻝ ﻟﻪ ﻃﹶﻠﺤﺔﹸ ﺍﻟﻄﱠﻠﹶﺤﺎﺕ .ﻭﻫﻢ ﺃﺻﺤﺎﺏ ﻗﺼﺮِ ﺑﲏ ﺧﻠﹶﻒٍ ﺑﺎﻟﺒﺼﺮﺓ .ﻭﻛﺎﻥ
ﺑﺎﺭﻕ ﻫﻮ ﺳﻌﺪ ﺑﻦ ﻋﺪﻱ ﺑﻦ ﺣﺎﺭﺛﺔ .ﻭﲰﻲ ﺑﺎﺭﻗﺎﹰ ﲜﺒﻞٍ ﻧﺰﻟﹶﻪ ﺑﺎﻟﺴﺮﺍﺓ.
ﻓﻤﻦ ﺑﲏ ﺑﺎﺭﻕ :ﺳﺮﺍﻗﺔ ﺍﻟﺒﺎﺭﻗﻲ ﺍﻟﺸﺎﻋﺮ ﺍﺑﻦ ﻣِﺮﺩﺍﺱ ﺑﻦ ﺃﲰﺎﺀ ﺑﻦ ﺧﺎﻟﺪ ﺑﻦ ﻋﻮﻑ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﺛﹶﻌﻠﺒﺔ
ﺑﻦ ﻛِﻨﺎﻧﺔ ﺑﻦ ﺑﺎﺭﻕ .ﻭﻫﺠﺎﻩ ﺟﺮﻳﺮ ،ﻭﻟﻪ ﺣﺪﻳﺚﹲ ﻣﻊ ﺍﳌﺨﺘﺎﺭ.
ﻭﻣﻨﻬﻢ :ﺑﻌﺠﺔ ﺍﺑﻦ ﺃﻭﺱ .ﻭﺑﻌﺠﺔ :ﻓﹶﻌﻠﺔ ﻣﻦ ﻗﻮﳍﻢ :ﺑﻌﺠﺖ ﺑﻄﻨﻪ ﺃﺑﻌﺠﻪ ﺇﺫﺍ ﺷﻘﻘﺘﻪ ،ﺑﻌﺠﺎﹰ .ﻭﺍﻧﺒﻌﺞ ﺍﻟﺴﺤﺎ
ﺏ
ﺑﺎﳌﻄﺮ ،ﺇﺫﺍ ﻛﺜﹸﺮ .ﻭﺍﻟﺒﺎﻋﺠﺔ :ﺭﻣﻠﺔﹲ ﺗﺘﺴﻊ ﰲ ﻗﺎﻉٍ ﻣﻦ ﺍﻷﺭﺽ ،ﻳﻨﺒﻌﺞ ﻓﻴﻬﺎ ﺍﻟﺴﻴﻞ.
ﻭﻣﻨﻬﻢ :ﻣﻌﻘِﺮ ﺑﻦ ﺃﻭﺱ ﺑﻦ ﲪﺎﺭٍ ﺍﻟﺸﺎﻋﺮ ،ﺟﺎﻫﻠﻲ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻘﻮﻝ:
ﻜﻤﺎ ﻗﹶﺭ ﻋﻴﻨﺎﹰ ﺒﺎﻹﻴﺎﺏ ﺍﻟﻤﺴﺎﻓﺭ ﻓﺄﻟﻘﹶﺕﹾ ﻋﺼﺎﻩ ﻭﺍﺴﺘﻘﺭﺕﹾ ﺒﻬﺎ ﺍﻟﻨﱠﻭﻯ
ﻭﻣﻌﻘﱠﺮ :ﻣﻔﻌﻞ ﻣﻦ ﺍﻟﻌﻘﹾﺮ.
ﻭﻣﻨﻬﻢ :ﻋﺮﻓﺠﺔ ﺑﻦ ﻫﺮﺛﹶﻤﺔ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﺟﻨﺪ ﺍﳌﹶﻮﺻِﻞ ،ﻋﺪﺍﺩﻩ ﰲ ﺑﺎﺭﻕ .ﻭﺍﻟﻌﺮﻓﺢ :ﺿﺮﺏ ﻣﻦ ﺍﻟﺸﺠﺮ.
ﻭﺍﳍﺮﺛﹶﻤﺔ ﺯﻋﻤﻮﺍ :ﺍﻟﺴﻮﺍﺩ ﺍﻟﺬﻱ ﻋﻠﻰ ﺧﺮﻃﻮﻡ ﺍﻷﺳﺪ ﻭﺍﻟﻜﻠﺐ ﻭﻣﺎ ﺃﺷﺒﻬﻪ .ﻭﻗﺎﻝ ﻗﻮﻡ :ﺑﻞ ﺍﳍﹶﺮﲦﺔ ﺍﻷﺳﺪ ﺑﻌﻴﻨﻪ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﻣﻼﺩِﺱ ﺑﻦ ﻋﻤﺮﻭ .ﻭﻛﺎﻥ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻳﻘﻮﻝ :ﻣﻼﺩِﺱ ﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﰲ ﺑﲏ ﺳﻌﺪ ،ﻛﺄﻧﻬﻢ ﻋﻨﺪﻩ
ﻧﺎﻗﻠﺔ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﺃﳌﻊ ،ﻭﺑﻨﻮ ﺷﺒﻴﺐ ،ﻭﻫﻢ ﺑﺎﻟﺸﺎﻡ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻓﺎﻟﺤﻕﹾ ﺒﻘﻭﻤﻙ ﺒﺎﺭﻕٍ ﻭﺸﺒﻴﺏٍ
ﺍﻷﺴﺩ ﻭﺍﻟﺤﺠﺭ
ﻭﻟﺪ ﻋِﻤﺮﺍﻥ :ﺍﻷﺳﺪ ﻭﺍﳊﹶﺠﺮ .ﻓﻮﻟﺪ ﺍﻷﺳﺪ :ﺍﻟﻌﺘﻴﻚ ﻭﺷِﻬﻴﻞ ﻭﻗﺪ ﺗﻘﺪﻡ ﻗﻮﻟﻨﺎ ﰲ ﻫﺬﻩ ﺍﻷﲰﺎﺀ ،ﻣﺜﻞ ﺷﺮﺍﺣﻴﻞ،
ﻭﺷﺮﺣﺒﻴﻞ ﻭﺷِﻬﻴﻞ ﻭﻋﺒﺪﻳﻞ ﻭﻋﺒﺪ ﻳﺎﻟِﻴﻞ ،ﺃﻧﻬﺎ ﻣﻀﺎﻓﺔﹲ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞﹼ ﻭﻻ ﺃﹸﺣِﺐ ﺍﻟﻜﻼﻡ ﻓﻴﻬﺎ.
ﻭﺍﺷﺘﻘﺎﻕ ﺍﻟﻌﺘﻴﻚ ﻣﻦ ﻗﻮﳍﻢ :ﻋﺘﻚ ﻋﻠﻴﻪ ﺇﺫﺍ ﺣﻤﻞ ﺇﻣﺎ ﺑﺴﻴﻒٍ ﺃﻭ ﻏﲑﻩ .ﻭﻋﺘﻚ ﻋﻠﻰ ﳝﲔٍ ﻓﺎﺟﺮﺓ ،ﺇﺫﺍ ﺃﻗﺪﻡ
ﻋﻠﻴﻬﺎ .ﻭﻗﺪ ﻣﺮ ﻋﺎﺗﻜﺔﹸ ﻭﺍﻟﻌﻮﺍﺗﻚ :ﲨﻊ ﻋﺎﺗﻜﺔ ﻭﰲ ﺣﺪﻳﺚ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ "ﺃﻧﺎ ﺍﺑﻦ ﺍﻟﻌﻮﺍﺗﻚ".
ﻭﻣﻨﻬﻢ :ﺍﳌﻬﻠﱠﺐ ﺑﻦ ﺃﰊ ﺻﻔﹾﺮﺓ .ﻭﺍﳌﻬﻠﱠﺐ :ﻣﻔﻌﻞ ﻣﻦ ﺍﳍﹸﻠﹾﺐ .ﻭﺍﳍﹸﻠﹾﺐ :ﺍﻟﺸﻌﺮ .ﻭﺍﳍﹸﻠﹾﺒﺔ :ﺍﳋﹸﺼﻠﺔ ﻣﻦ ﺍﻟﺸﻌﺮ.
ﻭﻳﻘﺎﻝ ﻟﺸﻌﺮ ﺫﻧﺐ ﺍﳌﹸﻬﺮ ﺃﻭﻝﹶ ﻣﺎ ﻳﺒﺪﻭ ،ﻫﻠﹾﺐ .ﻭﻳﻮﻡ ﻫﻼﱠﺏ ﺑﺎﺭﺩ .ﻭﺍﳍﹶﻠِﺐ :ﺭﺟﻞﹲ ﻛﺎﻥ ﺃﹶﺻﻠﹶﻊ ﻓﻤﺴﺢ ﺍﻟﻨﱯ
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺪﻩ ﻋﻠﻰ ﺭﺃﺳﻪ ﻓﻨﺒﺖ ﺷﻌﺮﻩ ﻓﺴﻤﻲ ﺍﳍﹶﻠِﺐ.
ﻭﻣﻨﻬﻢ :ﺳﺒﺮﺓ ﺑﻦ ﺍﻟﻨﺨﻒ ،ﻛﺎﻥ ﻣِﻦ ﺭﺟﺎﳍﻢ .ﻭﺍﻟﺴﺒﺮﺓ :ﺍﻟﻐﺪﺍﺓﹸ ﺍﻟﺒﺎﺭﺩﺓ .ﻭﺍﻟﻨﺨﻒ :ﻧﺨﻒ ﺍﻟﺪﺍﺑﺔ ﻭﻫﻮ ﺷﺒﻴﻪ
ﺑﺎﻟﻨﻔﺦ ﻳﺨﺮِﺟﻪ ﻣﻦ ﺃﹶﻧﻔِﻪ ﺇﺫﺍ ﺍﻋﺘﺮﺽ ﰲ ﺃﻧﻔﻪ ﺷﻲﺀ.
ﻭﻣﻨﻬﻢ :ﻋﻤﺮ ﺑﻦ ﺣﻔﹾﺺ ﺍﻟﺬﻱ ﻳﻘﺎﻝ ﻟﻪ :ﻫﺰﺍﺭ ﻣﺮﺩ ،ﻛﺎﻥ ﻣﻦ ﺭﺟﺎﳍﻢ.
ﻭﻣﻨﻬﻢ :ﻣﻐﺮﺍﺀ ﺑﻦ ﺍﳌﹸﻐﲑﺓ ﺑﻦ ﺃﰊ ﺻﻔﹾﺮﺓ ،ﻭﻛﺎﻥ ﻣﻦ ﺭﺟﺎﳍﻢ .ﻭﻣﻐﺮﺍﺀ :ﻓﹶﻌﻼﺀ ﻣﻦ ﻗﻮﳍﻢ :ﻓﺮﺱ ﺃﹶﻣﻐﺮ ،ﻭﺍﻷُﻧﺜﹶﻰ
ﻣﻐﺮﺍﺀ .ﻭﺍﳌﹸﻐﺮﺓ :ﺷﻘﹾﺮﺓﹲ ﻓﻴﻬﺎ ﻛﹸﺪﺭﺓ.
ﻭﻣﻨﻬﻢ :ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳِﻨﺎﻥ ،ﻛﺎﻥ ﻓﺎﺭﺱ ﺍﻟﻨﺎﺱ ﰲ ﺯﻣﺎﻧِﻪ ﻣﻊ ﺍﳌﻬﻠﱠﺐ.
ﻭﻣﻨﻬﻢ :ﻧﻌﺎﻡ ﺑﻦ ﺍﳊﺎﺭﺙ ،ﻛﺎﻥ ﻣﻦ ﻓﹸﺮﺳﺎﻢ ﰲ ﺁﺧﺮ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺃﻭﻝ ﺍﻹﺳﻼﻡ ،ﻭﻫﻮ ﺃﻭﻝ ﺭﺟﻞٍ ﺃﻏﺎﺭ ﻋﻠﻰ
ﺍﻟﻔﹸﺮﺱ ﺑﻌﻤﺎﻥ.
ﻭﻣﻨﻬﻢ :ﺣﺎﺿﺮ ﺑﻦ ﺣﻄﹶﺎﻃِﻲ ﺍﻟﺸﺎﻋﺮ ،ﺍﻟﺬﻱ ﻳﻘﻮﻝ:
ﻜﺄﻨﱠﻬﻡ ﻓﻲ ﺠﻨﺎﺤﻲ ﻁﺎﺌﺭٍ ﻁﺎﺭﻭﺍ ﻟﻡ ﺘﹸﻨﹶﺒﺌْﻙ ﻋﻥ ﺴﻜﹼﺎ ﻨِﻬﺎ ﺍﻟﺩﺍﺭ
ﻭﻣﻨﻬﻢ :ﻋﻤﺮﻭ ﺑﻦ ﺍﻷﺷﺮﻑ ﻗﹸﺘِﻞ ﻳﻮﻡ ﺍﳉﻤﻞ ﻣﻊ ﻋﺎﺋﺸﺔ .ﻭﺍﻷﺷﺮﻑ :ﺍﻟﻌﻈﻴﻢ ﺍﻷﺫﻧﲔ ،ﻭﺍﻷﻧﺜﻰ ﺷﺮﻓﺎﺀ.
ﻭﺷﺮﺍﻑٍ :ﺍﺳﻢ .ﻭﺷﺮﻑ ﺍﻟﺪﺍﺭ ﻣﻌﺮﻭﻑ .ﻭﺍﻟﺸﺮﻑ ﻭﺍﻟﺸﺮﻳﻒ :ﻣﻮﺿﻌﺎﻥِ ﺑﻨﺠﺪ .ﻭﻛﻞﱡ ﺍﺭﺗﻔﺎﻉٍ ﻣﻦ ﺍﻷﺭﺽ
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﺳﺒﲔ ،ﻭﻫﻢ ﺑﺎﳊﻴﺔ ،ﻣﻨﻬﻢ :ﺑﻘﹶﻴﻠﺔ ﺻﺎﺣﺐ ﺍﻟﻘﺼﺮ ﺍﻟﺬﻱ ﻳﻘﺎﻝ ﻟﻪ ﻗﹶﺼﺮ ﺑﲏ ﺑﻘﹶﻴﻠﺔ ﺑﺎﳊﲑﺓ .ﻣﻨﻬﻢ:
ﻋﺒﺪ ﺍﳌﹶﺴﻴﺢ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺣﻴﺎﻥ ﺑﻦ ﺑﻘﹶﻴﻠﺔ ﺍﻟﺬﻱ ﺻﺎﱀ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﺪ ﻋﻠﻰ ﺍﳊِﲑﺓ .ﻭﻛﺎﻥ ﻣﻦ ﺍﳌﻌﻤﺮﻳﻦ ،ﻭﻫﻮ
ﺍﻟﺬﻱ ﺑﻌﺚ ﺑﻪ ﻛِﺴﺮﻯ ﺑﺮﻭِﻳﺰ ﺇﱃ ﺳﻄﻴﺢٍ ﺑﺎﻟﺸﺎﻡ ،ﰲ ﺭﺅﻳﺎ ﺍﳌﻮﺑِﺬﺍﻥ .ﻭﻟﻪ ﺣﺪﻳﺚ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﺗﻔﹾﻠﺬﹶ ﺑﻄﻦ ﻭﺍﺷﺘﻘﺎﻕ ﺗﻔﹾﻠِﺬ ﻣﻦ ﻗﻮﳍﻢ :ﻓﻠﹶﺬﺕ ﺍﻟﻠﱠﺤﻢ ﺇﺫﺍ ﻗﻄﻌﺘﻪ .ﻭﺃﻛﺜﺮ ﻣﺎ ﻳﻮﺻﻒ ﺑﺬﻟﻚ ﺍﻟﻜﹶﺒِﺪ
ﺧﺎﺻﺔﹰ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻤﻥ ﺍﻟﺸﱢﻭﺍﺀ ﻭﻴﺭﻭِﻱ ﺸﹸﺭﺒﻪ ﺍﻟﻐﹸﻤﺭ ﺘﹸﻐﻨﹾﻴ ﻪِ ﺤﺯﺓﹸ ﻓِﻠﹾﺫٍ ﺇﻥ ﺃَﻟﹶﻡ ﺒﻬﺎ
ﻭﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻮﻡ ﺑﺪﺭ ،ﳌﱠﺎ ﺭﺃﻯ ﻗﺮﻳﺸﺎﹰ ﻣﻘﹾﺒﻠﺔ ،ﻗﺎﻝ" :ﻫﺬﻩ ﻣﻜﱠﺔﹸ ﻗﺪ ﺃﻟﻘﺖ ﺃﻓﻼﺫ ﻛﹶﺒِﺪﻫﺎ".
ﻭﻣﻨﻬﻢ :ﻋﺪﻱ ﺑﻦ ﺍﻟﺮﻋﻼﺀ ﺍﻟﺸﺎﻋﺮ ،ﺍﻟﺬﻱ ﻳﻘﻮﻝ:
ﺩﻭﻥ ﺒﺼﺭﻯ ﻭﻁﻌﻨﺔٍ ﻨﹶﺠﻼ ﺀِ ﺭﺒﻤﺎ ﻀﺭﺒﺔٍ ﺒﺴﻴﻑٍ ﺼﻘﻴﻝٍ
ﻭﻫﻲ ﻗﺼﻴﺪﺓ .ﻭﺍﺷﺘﻘﺎﻕ ﺍﻟﺮﻋﻼﺀ ﻣﻦ ﻗﻮﳍﻢ :ﻧﺎﻗﺔﹲ ﺭﻋﻼﺀ ،ﻭﻫﻲ ﺍﻟﱵ ﺗﻘﻄﻊ ﻗﹸﻄﻌﺔ ﻣﻦ ﺃﺫﹸﺎ ﻭﺗﺘﺮﻙ ﺗﻨﻮﺱ ﻗﺎﻝ
ﺍﻟﺸﺎﻋﺮ:
ﻝَ ﻤﺜﻝَ ﺍﻷﻴﻨﹸﻕ ﺍﻟﺭﻋ ﻝِ ﺭﺃﻴﺕﹸ ﺍﻟﻔﺘﻴﺔﹶ ﺍﻷﻏﺭﺍ
ﻭﺍﻟﺮﻋﻴﻞ :ﻗِﻄﻌﺔﹲ ﻣﻦ ﺍﳋﻴﻞ ،ﻭﺍﳉﻤﻊ ﺭِﻋﺎﻝ .ﻭﺍﻟﺮﺍﻋِﻞ :ﻓﹸﺤﺎﻝﹲ ﺑﺎﳌﺪﻳﻨﺔ ﻳﻠﹾﻘﺢ ﺑﻪ ﺍﻟﻨﺨﻞ .ﻭﺍﻟﺮﻋﻠﺔ :ﺍﻟﻘِﻄﻌﺔ ﻣﻦ
ﺍﳋﻴﻞ.
ﻭﻣﻨﻬﻢ :ﺛﹶﻌﻠﺒﺔ ﺑﻦ ﻋﻤﺮﻭ ،ﺭﺋﻴﺲ ﻏﹶﺴﺎ ﻥﹶ ﺃﻳﺎﻡ ﺳﺎﺭﻭﺍ ﻣﻦ ﻣﺮ ﺇﱃ ﺍﻟﺸﺎﻡ .ﻭﺃﺧﻮﻩ ﺟِﺬﹾﻉ ﺑﻦ ﻋﻤﺮٍﻭ ،ﺍﻟﺬﻱ ﻳﻘﺎﻝ
ﻟﻪ" :ﺧﺬﹾ ﻣﻦ ﺟﺬﻉٍ ﻣﺎ ﺃﻋﻄﺎﻙ" ،ﻭﻟﻪ ﺣﺪﻳﺚ.
ﻭﻣﻨﻪ :ﻣﺪﺭِﻙ ﺑﻦ ﺣﺠﻮﺓ ﺑﻦ ﺯﻳﺪ ،ﺷﺮﻳﻒ ﺑﺎﻟﺸﺎﻡ ،ﻭﺃﻭﻻﺩﻩ.
ﻭﻣﻨﻬﻢ :ﺳﻄِﻴﺢ ﺍﻟﻜﺎﻫﻦ ،ﻭﻫﻮ ﺭﺑﻴﻊ ﺑﻦ ﺭﺑﻴﻌﺔﹶ ﺑﻦ ﻣﺴﻌﻮﺩ ﺑﻦ ﻋﺪﻱ ﺑﻦ ﺍﻟﺬﱢﺋﺐ .ﻭﻫﻮ ﺍﻟﻜﺎﻫﻦ ﺍﻟﻘﺪﱘ ،ﻭﻟﻪ
ﺃﺣﺎﺩﻳﺚﹸ ﻭﻋ ﻤِﺮ ﺛﻠﺜﹶﻤﺎﺋﺔِ ﺳﻨﺔ .ﻭﻟﺪ ﰲ ﺃﻳﺎﻡ ﺳﻴﻞِ ﺍﻟﻌﺮِﻡ ،ﻭﻋﺎﺵ ﺣﱴ ﺃﺩﺭﻙ ﺃﹶﺑﺮﻭِﻳﺰ ،ﻭﻟﻪ ﺣﺪﻳﺚ.
ﻭﻣﻨﻬﻢ :ﻟﹶﺒﻴﺪ ﺑﻦ ﻋﻤﺮﻭ ،ﻓﺎﺭﺱ ﺍﻟﺰﺑﺘﻴﺔ .ﻭﺃﺧﻮﻩ :ﻓﺎﺭﺱ ﺧﻀﺎﻑ ،ﻭﻟﻪ ﺣﺪﻳﺚ .ﻭﳘﺎ ﻓﺮﺳﺎﳘﺎ.
ﻭﻣﻦ ﻭﻟﺪ ﺍﳍِﻨﻮِ ﺑﻦ ﺍﻷﺯﺩ :ﺣﻮﺍﻟﺔﹸ ،ﻭﻋﻮﻫﻰ ،ﻭﺍﳍﻮﻥ ،ﻭﻳﺮﻓﹶﻰ ،ﺑﻄﻮﻥ.
ﻭﺍﺷﺘﻘﺎﻕ ﺍﳍِﻨﻮ ﻣﻦ ﻗﻮﳍﻢ :ﻫﻨﺄﺕ ﺍﻟﺒﻌﲑ ﺃﻫﻨﺆﻩ ﻫﻨﺌﺎﹰ ،ﺇﺫﺍ ﻃﻠﻴﺘﻪ ﺑﺎﻟﻘﹶﻄِﺮﺍﻥ .ﺃﻭ ﻣﻦ ﻫﻨﺄﺕ ﺍﻟﺮﺟﻞﹶ ﺃﹶﻫﻨﺆﻩ ﻫﻨﺌﺎﹰ ،ﺇﺫﺍ
ﺃﻋﻄﻴﺘﻪ .ﻭﻣﺜﻞﹲ ﻣﻦ ﺃﻣﺜﺎﳍﻢ" :ﺇﻧﻤﺎ ﲰﻴﺖ ﻫﺎﻧﺌﺎﹰ ﻟﺘﻬﻨﺄ" .ﺃﻱ ﻟﺘﻌﻄِﻲ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻭﻣﻦ ﺑﲏ ﻋﻤﺮﻭ ﺑﻦ ﺍﻷﺯﺩ :ﻋﺮﻣﺎﻥﹸ ﺑﻦ ﻋﻤﺮﻭ .ﻭﻋﺮﻣﺎﻥ :ﻓﹶﻌﻼﻥ ﻣﻦ ﻗﻮﳍﻢ :ﻋﺮ ﻣﺖ ﺍﻟﻌﻈﻢ ﺃﻋﺮﻣﻪ ﻋﺮﻣﺎﹰ ،ﺇﺫﺍ
ﺍﻋﺘﺮﻗﺖ ﻣﺎ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻠﱠﺤﻢ ،ﻓﺎﻟﻌﻈﻢ ﻣﻌﺮﻭﻡ .ﻭﺍﻟﻌﺮﺍﻣﺔ ﻭﺍﻟﻌﺮﺍﻡ ﺃﺣﺴِﺒﻪ ﻳﺮﺟﻊ ﺇﱃ ﺫﺍ .ﻭﺍﻟﻌﺮِﻣﺔ :ﺷﺒﻴﻪ ﺑﺎﳌﹸﺴﻨﺎﺓ،
ﺗﺒﻨﻰ ﰲ ﺑﻄﻦ ﺍﻟﻮﺍﺩﻱ ،ﻣﻌﺘﺮﺿﺔﹲ ﻟﲑﺗﻔﻊ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻴﻞ ،ﻓﻴﻔﻴﺾ ﻋﻠﻰ ﺍﻷﺭﺽ ،ﻭﻣﻨﻪ ﺳﻴﻞ ﺍﻟﻌﺮِﻡ ،ﻭﺍﳉﻤﻊ ﻣﻨﻪ
ﻋﺮِﻡ ،ﺃﻱ ﺍﻟﺴﻴﻞ ﺍﻟﺬﻱ ﻫﺪﻡ ﺍﻟﻌﺮِﻡ .ﻭﻗﺎﻝ ﻗﻮﻡ :ﺍﻟﻌﺮِﻡ ﲨﻊ ﻻ ﻭﺍﺣﺪ ﻟﻪ ﻣﻦ ﻟﻔﻈﻪ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻴﺒﻨﻭﻥ ﻤِﻥ ﺩﻭﻥ ﺴﻴ ﻠِﻬﺎ ﺍﻟﻌﺭﻡ ﻤِﻥ ﺴﺒﺄ ﺍﻟﺴﺎﻜﻨﻴﻥ ﻤﺄﺭِﺏ ﺇ ﺫﹾ
ﻭﺩﺟﺎﺟﺔﹲ ﻋﺮﻣﺎﺀ ،ﻭﻛﺬﻟﻚ ﺍﳊﻴﺔﹸ ﺇﺫﺍ ﻛﺎﻧﺖ ﺭﻗﻄﺎﺀَ ﺑﺎﻟﺴﻮﺍﺩ ﻭﺍﻟﺒﻴﺎﺽ ﻭﻏﲑﻩ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﻭﺍﻟِﺒﺔ .ﻓﺎﻟﻮﺍﻟﺒﺔ :ﺍﻟﻔﹶﺮﺥ ﻣﻦ ﺍﻟﺰﺭﻉ ﻳﺨﺮﺝ ﰲ ﺃﺻﻞ ﺍﻟﻜﺒﲑ .ﻭﻳﻘﺎﻝ :ﻭﻟﹶﺐ ﺍﻟﺰﺭﻉ ،ﺇﺫﺍ ﺧﺮﺟﺖ ﻟﻪ
ﻓﺮﺍﺥ .ﻭﻳﻘﺎﻝ :ﺃﻟﱠﺐ ﻓﻼ ﻥﹲ ﻋﻠﻰ ﻓﻼﻥٍ ﻭﻭﻟﱠﺐ ،ﺇﺫﺍ ﺣﺮﺵ ﻋﻠﻴﻪ .ﻭﻳﻘﺎﻝ :ﺃﹶﻟﺐ ﻓﻼ ﻥٍ ﻣﻊ ﻓﻼﻥ ﺃﻱ ﻣﻴﻠﹸﻪ ﻣﻌﻪ.
ﻭﻣﻦ ﺑﲏ ﻣﺎﺯﻥ :ﻗﹶﺘﺎﺩﺓ ﺑﻦ ﻃﺎﺭﻕ ﺑﻦ ﺃﰊ ﻓﹶﺮﻭﺓ ﺍﻟﺸﺎﻋﺮ.
ﻭﻣﻨﻬﻢ :ﺯﻳﺪ ﺑﻦ ﺍﻷﻃﹾﻮﻝ ،ﻓﺎﺭﺱ ﻭﻓﻴﻪ ﻳﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ:
ﻷُﺒﻨﺎ ﻏﺎﻨﻤِﻴﻥ ﻟﻨﺎ ﻭﻗﻴﺭ ﻓﻠﻭ ﻓﻌﻝَ ﺍﻟﻔﻭﺍﺭﺱ ﻓﻌﻝَ ﺯﻴﺩ
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﳐِﻨﻒ ﺑﻦ ﺳﻠﹶﻴﻢ ،ﻭﻫﻮ ﺑﻴﺖ ﺍﻷﺯﺩ ﺑﺎﻟﻜﻮﻓﺔ .ﻣﺨﻨﻒ :ﻣِﻔﻌﻞ ﻣﻦ ﻗﻮﳍﻢ :ﺧﻨﻒ ﺍﻟﺮﺣﻞﹸ ﺑﺄﻧﻔﻪ ،ﺇﺫﺍ
ﺃﻣﺎﻟﹶﻪ ﻣﻦ ﻛِﺒﺮ .ﻭﺍﻟﻔﺮﺱ ﺧﺎﻧﻒ ﻭﺧﻨﻮﻑ ،ﺇﺫﺍ ﺃﻣﺎﻝﹶ ﺭﺃﺳﻪ ﰲ ﺟﺮﻳﻪ ﺃﻭ ﺗﻘﺮﻳﺒﻪ .ﻭﺍﳋِﻨﺎﻑ :ﺿﺮﺏ ﻣﻦ ﺳﲑ
ﺍﻹﺑﻞ .ﻭﺍﳋﹶﻨﻴﻒ :ﺛﻮﺏ ﻣﻦ ﻛﹶﺘﺎﻥ ﺧﺸﻦ .ﻭﺍﳉﻤﻊ ﺧﻨﻒ ،ﺷﺒﻴﻪ ﺑﺎﳋﹶﻴﺶ .ﻭﻳﻘﺎﻝ :ﺧﻨﻔﹾﺖ ﺍﻷُﺗﺮﺟﺔ ،ﺇﺫﺍ
ﻗﻄﻌﺘﻬﺎ ،ﻭﺍﻟﻮﺍﺣﺪ ﻣﻦ ﻗﹶﻄﹾﻌﻬﺎ ﺧﻨِﻴﻒ ﺃﻳﻀﺎﹰ.
ﻭﻣﻨﻬﻢ :ﻓﹶﺮﺍﺹ ﺑﻦ ﻋﺘﻴﺒﺔ ﺍﻟﺸﺎﻋﺮ ،ﺟﺎﻫﻠﻲ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﺃﺑﻮ ﻇﹶﺒﻴﺎﻥﹶ ﺍﻷﻋﺮﺝ ،ﺻﺎﺣﺐ ﺭﺍﻳﺘِﻬﻢ ﻳﻮﻡ ﺍﻟﻘﺎﺩﺳﻴﺔ .ﻭﻓﺪ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ
ﻭﻛﺘﺐ ﻟﻪ ﻛﺘﺎﺑﺎﹰ ،ﻭﻟﻪ ﺣﺪﻳﺚ .ﺃﺑﻮ ﻇﺒﻴﺎﻥ ﺍﻷﻋﺮﺝ ﺍﲰﻪ ﻋﺒﺪ ﴰﺲِ ﺑﻦ ﺍﳊﺎﺭﺙ ،ﻛﺎﻥ ﻓﺎﺭﺳﺎﹰ ﺷﺎﻋﺮﺍﹰ ،ﻭﻛﺎﻥ ﰲ
ﻭﺩﻭﺱ :ﻣﺼﺪﺭ ﺩﺳﺖ ﺍﻟﺸﻲﺀ ﺃﹶﺩﻭﺳﻪ ﺩﻭﺳﺎﹰ .ﻭﺩﺳﺖ ﺍﻟﻄﱠﻌﺎﻡ ﺩﻭﺳﺎﹰ ،ﻣﻌﺮﻭﻑ ،ﻭﺍﻻﺳﻢ ﺍﻟﺪﻳﺎﺱ .ﻭﻫﺬﻩ ﺍﻟﻴﺎﺀ
ﻭﺍﻭ ﺍﻧﻘﻠﺒﺖ ﻻﻧﻜﺴﺎﺭ ﻣﺎ ﻗﺒﻠﻬﺎ.
ﻭﺍﺷﺘﻘﺎﻕ ﻋﺒﺮﺓ ﺇﻣﺎ ﻣﻦ ﻋﺒﺮﺓ ﺍﻟﺒﻜﺎﺀ ،ﻭﺇﻣﺎ ﻣﻦ ﻗﻮﳍﻢ :ﻛﹶﺒﺶ ﻣﻌﺒﺮ ،ﺃﻱ ﻛﺜﲑ ﺍﻟﺼﻮﻑ ،ﻭﺇﻣﺎ ﻣﻦ ﻗﻮﳍﻢ :ﻧﺎﻗﺔﹲ
ﻋﺒﺮ ﺳﻔِﺮٍ ﻭﻋﺒﺮ ﺳ ﻔﹶﺮ -ﻭﱂﹾ ﻳﺠﺰ ﺍﻷﺻﻤﻌﻲ ﺇﻻﱠ ﻋﺒﺮ ﺑﻀﻢ ﺍﻟﻌﲔ -ﺇﺫﺍ ﻛﺎﻧﺖ ﻗﻮﻳﺔﹰ ﻋﻠﻰ ﺍﻟﺴﻔﺮ .ﻭﺍﻣﺮﺃﺓﹲ ﻋﺎﺑﺮ:
ﺛﺎﻛﻞ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻭﻜﻴﻑﹶ ﺭِﺩﺍﻑﹸ ﺍﻟﻔﹶﻝﱢ ﺃُﻤﻙ ﻋﺎﺒِﺭ
ﻭﻋﱪﺕ ﺍﻟﻨﻬﺮ ﻭﺍﻟﻮﺍﺩﻱ ﺃﻋﱪﻩ ﻋﺒﺮﺍﹰ .ﻭﻋﺒﺮﺕ ﺍﻟﺮﺅﻳﺎ ﺗﻌﺒﲑﺍﹰ :ﻋﺒﺮﺎ ﻋﺒﺎﺭﺓ .ﻭﰲ ﺍﻟﺘﱰﻳﻞ" :ﺇﻥﹾ ﻛﹸﻨﺘﻢ ﻟﻠﺮﺅﻳﺎ
ﺗﻌﺒﺮﻭﻥﹶ" .ﻭﺍﻟﻌﺒﲑ :ﺿﺮﺏ ﻣﻦ ﺍﻟﻄﻴﺐ.
ﻭﻋِﺒﺮ ﺍﻟﻮﺍﺩﻱ ﻭﻛﺬﺍﻙ ﺍﻟﻨﻬﺮ :ﺃﺣﺪ ﺷِﻘﱠﻴﻪ .ﻭﺍﻋﺘﱪﺕ ﺍﻟﺸﻲﺀ ﻋِﱪﺓﹰ ،ﺇﺫﺍ ﺃﺣﻜﻤﺖ ﺍﻟﻨﻈﺮ ﻓﻴﻪ.
ﻓﻤﻦ ﻗﺒﺎﺋﻞِ ﺩﻭﺱٍ ﺍﻟﻌﻈﺎﻡِ :ﻣﺎﻟﻚ ﺑﻦ ﻓﹶﻬﻢ ،ﻭﳘﺎ ﺑﻌﻤﺎﻥ .ﻭﺳﻠﹶﻴﻢ ﺑﻦ ﻓﹶﻬﻢ ،ﻭﻫﻢ ﺑﺎﻟﺴﺮﺍﺓ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﺟﺬِِﳝﺔ ﺑﻦ ﻣﺎﻟﻚ ﺍﻷﺑﺮﺵ ﺍﳌﻠِﻚ ،ﺍﻟﺬﻱ ﻗﺘﻠﺘﻪ ﺍﻟﺰﺑﺎﺀ ،ﻭﻟﻪ ﺣﺪﻳﺚ .ﻭﻛﺎﻥ ﺃﺑﺮﺹ ﻓﺘﻬﻴﺒﺖ ﺍﻟﻌﺮﺏ
ﺃﻥ ﺗﻘﻮﻝ ﺃﺑﺮﺹ ﻓﻘﺎﻟﺖ :ﺃﺑﺮﺵ ،ﻭﻭﺿﺎﺡ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﻋﻮﻑ ﺑﻦ ﻣﺎﻟﻚ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﺍﳉﹶﻮﻥ ﺑﻦ ﺃﳕﺎﺭ ﺑﻦ ﻋﻮﻑ.
ﻭﻣﻨﻬﻢ :ﺃﺑﻮ ﻋِﻤﺮﺍﻥﹶ ﺍﳉﹶﻮﻧِﻲ ،ﺍﻟﺬﻱ ﳛﺪﺙ ﻋﻨﻪ.
ﻭﻣﻨﻬﻢ :ﻓﹶﺰﺍﺭﺓ ﺑﻦ ﻋِﻤﺮﺍﻥ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﺑﻼﻝ ﺑﻦ ﺣﺮﺏ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺯﺭﺍﺭﺓ ﺍﺑﻦ ﺍﳉﹶﻮﻥ ﺑﻦ ﺃﳕﺎﺭ ﺑﻦ ﻋﻮﻑ ﺑﻦ
ﺟﺬِﳝﺔ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﻓﻬﻢ ،ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﻓﻴﻪ ﺍﻟﺸﺎﻋﺮ:
ﻥ ﻋﻠﹶﻰ ﺍﻟﻤﻅﺎﻟﻡ ﻴﺎ ﻓﺯﺍﺭﻩ ﻭﻤِﻥ ﺍﻟﻤﻅﺎﻟﻡ ﺃﻥ ﺘﻜﻭ
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﻟﹶﻘِﻴﻂ ﺑﻦ ﺍﳊﺎﺭﺙ ،ﻣﻨﻬﻢ :ﻛﻌﺐ ﺑﻦ ﺳﻮﺭ ﺑﻦ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﺑﻦ ﺛﻌﻠﺒﺔ ﺑﻦ ﺳﻠﹶﻴﻢ ﺑﻦ ﻟﹶﻘﻴﻂ ﺑﻦ
ﺍﳊﺎﺭﺙ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﻓﹶﻬﻢ ،ﻭﱄ ﺍﻟﻘﻀﺎﺀَ ﺑﺎﻟﺒﺼﺮﺓ ﻟﻌﻤﺮ ﻭﻋﺜﻤﺎﻥ ﺭﲪﻬﻤﺎ ﺍﷲ .ﻭﺧﺮﺝ ﻳﻮﻡ ﺍﳉﻤﻞ ﻭﰲ ﻋﻨﻘﻪ
ﺍﳌﺼﺤﻒ ﻟﻴﺼﻠﺢ ﺑﲔ ﺍﻟﻨﺎﺱ ﻓﺠﺎﺀﻩ ﺳﻬﻢ ﻏﹶﺮﺏ ﻓﻘﺘﻠﻪ.
ﻭﻣﻨﻬﻢ :ﺍﳍﻴﺜﻢ ﺑﻦ ﺍﳌﻨﺨﻞ ،ﻛﺎﻥ ﻓﺎﺭﺱ ﺍﻟﻨﺎﺱ ﰲ ﺩﻫﺮِﻩ ،ﻭﻗﺪ ﻣﺮ ﺫﻛﺮﻩ.
ﻭﻣﻦ ﺑﲏ ﻋﻤﺮﻭ ﺑﻦ ﻣﺎﻟﻚ :ﻣﻌﺎﻭﻳﺔ ،ﻭﻫﻮ ﻗﹶﺴﻤﻞ ،ﻭﻫﻢ ﺍﻟﻘﹶﺴﺎﻣﻞ ،ﺳﻤﻮﺍ ﺑﺬﻟﻚ ﳉﻤﺎﳍﻢ.
ﻭﻣﻦ ﺑﻄﻮﻢ :ﺻﻠﹶﻴﻤﻰ ،ﻭﻫﻢ ﺑﻨﻮ ﺯﺍﻛِﻴﺎ .ﻭﺛﻌﻠﺒﺔﹸ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﻓﹶﻬﻢ .ﻭﲰﻮﺍ ﺻﻠﹶﻴﻤﻰ
ﻻﺻﻄﻼﻣﻬﻢ ﻟﻜﻞﱢ ﻣﻦ ﺣﺎﺭﺑﻬﻢ .ﻭﺍﻷﺻﻠﻢ :ﺍﳌﻘﻄﻮﻉ ﺍﻷﺫﻧﲔ .ﻭﺻﻠﻴﻤﻰ ﳝﺪ ﻭﻳﻘﹸﺼﺮ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﺳﺒﻴﻌﺔ ﺑﻦ ﻏﹶﺰﺍﻝ ،ﻭﻓﹶﺪ ﺇﱃ ﺃﰊ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﺭﲪﻪ ﺍﷲ ﰲ ﺃﻣﺮ ﺃﻫﻞ ﻋﻤﺎﻥ .ﻭﻟﻪ ﺣﺪﻳﺚ.
ﻭﻣﻨﻬﻢ ﺍﻷﺷﺎﻗِﺮ ،ﺭﻫﻂ ﻛﹶﻌﺐ ﺍﻷﺷﻘﺮﻱ ﺍﻟﺸﺎﻋﺮ .ﻭﺍﻷﺷﻘﺮ ﻫﻮ ﺃﺳﻌﺪ ﺑﻦ ﻣﺎﻟﻚ ﺍﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﻓﻬﻢ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﺷﺮِﻳﻚ ﺑﻦ ﻣﺎﻟﻚ.
ﻓﻤﻦ ﺑﲏ ﺷﺮﻳﻚ ﺑﻦ ﻣﺎﻟﻚ :ﺑﻨﻮ ﺃﺳﺪ ﺑﻦ ﺷﺮﻳﻚ ،ﺍﻟﺬﻳﻦ ﳍﻢ ﺧِﻄﱠﺔ ﺑﺎﻟﺒﺼﺮﺓ ﻳﻘﺎﻝ ﳍﺎ ﺧِﻄﹼﺔ ﺑﲏ ﺃﺳﺪ .ﻭﻟﻴﺲ
ﺑﺎﻟﺒﺼﺮﺓ ﺧِﻄﱠﺔ ﻟﺒﲏ ﺃﺳﺪ ﺑﻦ ﺧﺰﳝﺔ.
ﻓﻤﻦ ﺑﲏ ﺃﺳﺪ :ﻣﺴﺪﺩ ﺑﻦ ﻣﺴﺮﻫﺪ ﺑﻦ ﻣﺴﺮﺑﻞ ﺑﻦ ﻣﻠﹶﻤﺘﻚ ﺑﻦ ﺟﺮﻭ ﺑﻦ ﻳﺰﻳﺪ ﺍﺑﻦ ﺷﺒﻴﺐ ﺑﻦ ﺍﻟﺼﻠﺖ ﺑﻦ ﻣﺎﻟﻚ
ﺑﻦ ﺃﺳﺪ ﺑﻦ ﺷﺮﻳﻚ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻣﺎﻟﻚ ﺍﺑﻦ ﻓﹶﻬﻢ.
ﻭﻣﻦ ﻣﻮﺍﻟﻴﻬﻢ :ﻣﻘﺎﺗﻞﹲ ﺻﺎﺣﺐ ﺍﻟﺘﻔﺴﲑ.
ﻭﻣﻦ ﻣﻮﺍﱄ ﺍﻷﺷﺎﻗﺮ :ﺷﻌﺒﺔ ﺑﻦ ﺍﳊﺠﺎﺝ ﺍﻟﻔﻘﻴﻪ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﺣﺎﺿﺮ ،ﻭﺑﻨﻮ ﺟﺪﻳﺪ :ﺑﻄﻨﺎﻥ ﻋﻈﻴﻤﺎﻥ.
ﻭﺟﺪﻳﺪ :ﺗﺼﻐﲑ ﺟﺪ؛ ﻓﺈﻣﺎ ﻣﻦ ﺍﳉﹶﺪ ﺃﰉ ﺍﻷﺏ ،ﺃﻭ ﻣﻦ ﺍﳉﹶﺪ :ﺍﳊ ﻆﹼ .ﻭﺍﳉﺪ :ﻣﺼﺪﺭ ﺟﺪﺩﺗﻪ ﺟﺪﺍﹰ ،ﺇﺫﺍ ﻗﹶﻄﻌﺘﻪ.
ﻭﺟِﺪﺍﺩ ﺍﻟﻨﺨﻞ :ﺻِﺮﺍﻣﻬﺎ .ﻭﺍﳉﺪﻳﺪﺍﻥ :ﺍﻟﻠﱠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ،ﻭﳘﺎ ﺍﻷَﺟﺪﺍﻥِ .ﻭﺍﳉﺪﻳﺪ :ﺍﳌﻘﻄﻮﻉ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻭﺫﻭ ﺍﻟﺸﺮﻯ :ﺻﻨﻢ ﻣﻌﺮﻭﻑ .ﺍﻟﺸﺮﻯ ﺑﻔﺘﺢ ﺍﻟﺸﲔ :ﺷﺠﺮ ﺍﳊﻨﻈﻞ ،ﻭﺑﻪ ﲰﻲ ﺍﻟﺮﺟﻞﹸ ﺷﺮﻳﺔ .ﻭﺍﻟﺸﺮﻳﺎ ﹸﻥ:
ﺧﺸﺐ ﺗﺘﺨﺬ ﻣﻨﻪ ﺍﻟﻘِﺴﻲ ﺍﻟﻌﺮﺑﻴﺔ .ﻭﻳﻘﺎﻝ :ﺍﺳﺘﺸﺮﻯ ﺍﳌﻄﺮ ،ﺇﺫﺍ ﺍﺷﺘﺪ .ﻭﺷﺮﻯ ﺍﻷﺭﺽِ :ﻧﺎﺣﻴﺘﻬﺎ ،ﻭﺍﳉﻤﻊ
ﺃﺷﺮﺍﺀ ﳑﺪﻭﺩ .ﻭﺷﺮِﻱ ﺍﻟﺮﺟﻞﹸ ﻳﺸﺮﻯ ،ﺇﺫﺍ ﺟﺪ ﰲ ﺍﻷﻣﺮ ﻭﺍﻤﻚ .ﻭﺍﻟﺸﺮﻯ :ﺑﺌﺮ ﻳﻈﻬﺮ ﻋﻠﻰ ﺍﻟﺒﺪﻥ .ﺷﺮِﻱ
ﻭﻣﻨﻬﻢ :ﻣﺎﻟﻚ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﻭﻫﺐ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﺧﺎﻟﺪ ﺑﻦ ﻛﹸﻮﺍﺩ .ﻛﺎﻥ ﺷﺮﻳﻔﺎﹰ .ﻭﻛﹸﻮﺍﺩ :ﻓﹸﻌﺎﻝ ﻣﻦ ﻗﻮﳍﻢ:
ﻛﻮﺩﺕ ﺍﻟﺸﻲﺀ ،ﺇﺫﺍ ﲨﻌﺘﻪ ،ﻛﹶ ﻮﺩﺍﹰ ﻭﺗﻜﻮﻳﺪﺍﹰ؛ ﻭﻫﻲ ﻟﻐﺔﹲ ﳍﻢ .ﺃﻭ ﻳﻜﻮﻥ ﻣﻦ ﻗﻮﳍﻢ :ﻛﺎﺩ ﻳﻜﻮﺩ ،ﰲ ﻣﻌﲎ ﻛﺎﺩ
ﻳﻜﻴﺪ ،ﻭﻫﻲ ﻟﻐﺔﹲ ﳍﻢ ﺃﻳﻀﺎﹰ .ﻳﻘﻮﻟﻮﻥ :ﺣﺎﺩ ﳛﻮﺩ ﻭﺣﺎﺩ ﳛﻴﺪ ،ﻣﺜﻞ ﻛﺎﺩ ﻳﻜﻮﺩ ﻭﻳﻜﻴﺪ ،ﻭﻫﻲ ﻟﻐﺔ ،ﻭﺍﻟﻜﹶﻮﺩ
ﺍﻟﺸﻲﺀ ﺍﺘﻤِﻊ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﻗﹸﺪﻱ ،ﻭﺑﻨﻮ ﺛﹸﻌﺎﻟﺔ.
ﻭﻗﹸﺪﻱ :ﺗﺼﻐﲑ ﻗِﺪﻯ ،ﻣﻦ ﻗﻮﳍﻢ :ﻗِﺪﻯ ﺭﻣﺢ ﺃﻭ ﻗِﺪﻯ ﻗﻮﺱ ،ﺃﻱ ﻗﺪﺭﻫﺎ ﺃﻭ ﻣﻦ ﻗﻮﳍﻢ :ﺷﻤِﻤﺖ ﻗﹶﺪﻯ ﻗِﺪﺭﻙ،
ﺃﻱ ﻃﻴﺐ ﺭﺍﺋﺤﺘﻬﺎ ،ﻭﻗﹶﺪﺍﺓﹶ ﻗِﺪﺭِﻛﻢ .ﻭﻳﻘﺎﻝ :ﻗﹶﺪِﻱ ﻣﻦ ﻛﺬﺍ ﻭﻛﺬﺍ ،ﺃﻱ ﺣﺴﱯ .ﻭﻟﻴﺲ ﻣﻦ ﻫﺬﺍ.
ﻗﺎﻝ :ﻭﺃﺑﻴﺎﺕ ﺗﺮﻭﻯ ﳍﻢ.
ﺇﻟﻰ ﺤﻤﺎﻤﺘﻴﻪ ﻟﻴﺕﹶ ﺍﻟﺤﻤﺎﻡ ﻟِﻴﻪ
ﺜﹶﻡ ﺍﻟﺤﻤﺎﻡ ﻤِﻴ ﻪ ﻭﻨِﺼﻔﹶﻪ ﻗﹶﺩِﻴﻪ
ﻓﻤﻦ ﻗﺒﺎﺋﻞِ ﺍﻟﻐﻄﺎﺭﻳﻒ :ﺑﻨﻮ ﻭﺍﺷِﺢ .ﻭﺍﺷﺘﻘﺎﻕ ﻭﺍﺷﺢ ﻣﻦ ﺗﻮﺷﺢ ﺑﺜﹶﻮﺑﻪ ﺃﻭ ﺑﺴﻴﻒ ،ﺇﺫﺍ ﺍﺗﺨﺬﻩ ﻭﺷﺎﺣﺎﹰ .ﻭﺍﳊﻤﺎﻡ
ﺍﳌﻮﺷﺢ :ﺍﻟﺬﻱ ﻟﻪ ﺣﺒﻚ ﻋﻠﻰ ﺟﻨﺎﺣِﻪِ ،ﻛﺄﻧﻪ ﺗﻮﺷﺢ ﺑﻪ .ﻭﻓﺮﺱ ﻣﻮﺷﺢ ،ﺇﺫﺍ ﻛﺎﻥ ﺑﻪ ﺑﻴﺎﺽ ﻣِﻦ ﺻﻔﹾﺤﺘﻲ ﻋﻨﻘِﻪ
ﺣﺘﻰ ﻳﺼﲑ ﺇﱃ ﺻﺪﺭﻩ .ﻭﺍﻟﻮﺷﺎﺡ ﻣﻌﺮﻭﻑ ﻟﻠﻤﺮﺃﺓ ،ﻭﻫﺬﹶﻳﻞ ﺗﻘﻮﻝ :ﺇﺷﺎﺡ .ﻭﲨﻊ ﻭِﺷﺎﺡٍ ﻭﺷﺢ .ﻭﻣﻦ ﻣﻮﺍﱄ
ﻭﺍﺷﺢٍ ﻫﺆﻻﺀ :ﺁﻝﹸ ﺧﺎﻗﺎﻥﹶ ﺍﳌﻌﺮﻭﻓﻮﻥ.
ﻭﻣﻦ ﻗﺒﺎﺋﻞ ﺍﻟﻐِﻄﺮﻳﻒ :ﺑﻨﻮﻥ ﺑﺮﺳﺎﻥ .ﻭﺑﺮﺳﺎﻥ :ﻓﹸﻌﻼﻥ ﺇﻣﺎ ﻣﻦ ﺍﻟﺒﺮﺱ ﻭﻫﻮ ﺍﻟﻘﻄﻦ ﻭﺇﻣﺎ ﻣﻦ ﻗﻮﳍﻢ :ﺑﺮﺱ
ﺍﳌﻮﺿﻊ ،ﺇﺫﺍ ﻟﻴﻨﻪ ﻭﺳﻬﻠﹶﻪ.
ﻭﻣﻨﻬﻢ :ﺍﳋﹶﺼﺎﺻﺔ .ﻭﻗﺪ ﻣﺮ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﺳﺒﺎﻟﺔ .ﻭﺍﺷﺘﻘﺎﻕ ﺳﺒﺎﻟﺔ ﻣﻦ ﺍﻟﺴﺒﻞ ،ﻭﻫﻮ ﺍﳌﻄﺮ؛ ﺃﻭ ﺍﻟﺴﺒﻠﺔ ،ﻭﻫﻲ ﻃﺮﻑ ﺍﻟﻠﱢﺤﻴﺔ ﰲ ﺑﻌﺾ ﺍﻟﻠﻐﺎﺕ.
ﺭﺟﻞﹲ ﺃﺳﺒﻞﹸ ،ﻭﺍﻣﺮﺃﺓﹲ ﺳﺒﻼﺀ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﻓﹶﺮﺍﺱ ﺑﺎﻟﺴﲔ .ﻭﺍﺷﺘﻘﺎﻕ ﻓﹶﺮﺍﺱ ﻣﻦ ﻗﻮﳍﻢ :ﻓﺮﺱ ﺍﻟﺴﺒﻊ ﻓﺮﻳﺴﺘﻪ ،ﺇﺫﺍ ﺣﻄﹶﻤﻬﺎ .ﻭﻳﻘﺎﻝ :ﻓﹶﺮﺳﺖ
ﻋﻨﻖ ﺍﻟﺸﺎﺓ ،ﺇﺫﺍ ﺍﻋﺘﻤﺪﺕ ﻋﻠﻰ ﺍﻟﻔِﻘﹾﺮﺓ ﻓﻔﺼﻠﺘﻬﺎ ﻣِﻦ ﺍﻷﺧﺮﻯ.
ﻭﻣﻨﻬﻢ :ﺍﻟﻔﹸﻀﻴﻞ ﺑﻦ ﻫﻨﺎﺩ ،ﻛﺎﻥ ﻣﻦ ﺭﺟﺎﳍﻢ ،ﻭﻫﻮ ﺃﻭﻝﹸ ﻣﻦ ﺃﻇﻬﺮ ﺍﻟﺴﻮﺍﺩ ﺑﺎﻟﺮﻱ .ﻭﻫﻨﺎﺩ :ﻓﹶﻌﺎﻝ ﻣﻦ ﻗﻮﳍﻢ
ﻫﻨﺪﺕ ﺍﻟﺮﺟﻞﹶ ﻨﻴﺪﺍﹰ ،ﺇﺫﺍ ﻧﻌﻤﺘﻪ.
ﻭﻣﻦ ﺍﻟﻐﻄﺎﺭﻳﻒ :ﺃﺑﻮ ﺃﺯﻳﻬِﺮ ،ﻛﺎﻥ ﻣﻦ ﺭﺟﺎﳍﻢ.
ﻭﻣﻦ ﺑﲏ ﺟِﻌﺜﻤﺔﹶ :ﺍﳉﹶﺪﺭﺓﹸ.
ﻭﻣﻦ ﺑﲏ ﻣﺎﻟﻚ ﺑﻦ ﺯﻫﺮﺍﻥ :ﺑﻨﻮ ﻣﻔﺮﺝ .ﻭﻣﻔﺮﺝ :ﻣﻔﻌﻞ ﻣﻦ ﻓﹶﺮﺟﺖ ﺍﻟﺸﻲﺀَ ﺃﻓﹾﺮﺟﻪ ﻓﹶﺮﺟﺎﹰ ،ﺇﺫﺍ ﻭﺳﻌﺘﻪ .ﻭ ﻓﺮﺱ
ﻓﹶﺮِﻳﺞ :ﻭﺍﺳﻊ ﺍﻟﺸﺤﻮﺓ.
ﻭﻣﻦ ﺑﲏ ﻣﻔﺮﺝ :ﺣﺎﺟﺰ ﺑﻦ ﻋﻮﻑ ،ﻛﺎﻥ ﺃﺣﺪ ﻣﻦ ﻳﻐﺰﻭ ﻋﻠﻰ ﺭِﺟﻠﹶﻴﻪ .ﻭﺍﳊﺎﺟﺰ :ﻓﺎﻋﻞ ﻣﻦ ﺣﺠﺰﺕ ﺑﲔ
ﺍﻟﻘﻮﻡ .ﻭﻛﻞﱡ ﺷﻴﺌﲔ ﻓﺼﻠﹾﺖ ﺑﻴﻨﻬﻤﺎ ﻓﻘﺪ ﺣﺠﺰﺗﻬﻤﺎ ،ﻭﺑﻪ ﲰﻴﺖ ﺍﳊﺠﺎﺯ ،ﻷﻧﻬﺎ ﻓﹶﺼﻠﺖ ﺑﲔ ﳒﺪٍ ﻭﺗِﻬﺎﻣﺔ.
ﻭﺍﳊﹸﺠﺰﺓ :ﺃﻥ ﳛﺘﺠﺰ ﺍﻟﺮﺟﻞﹸ ﺑﺜﻮﺏٍ ﻓﻜﺄﻧﻪ ﻓﹶﺼﻞ ﺑﲔ ﺃﻋﻼﻩ ﻭﺃﺳﻔﻠﻪِ.
ﻭﻣﻦ ﻗﺒﺎﺋﻠﻬﻢ :ﺑﻨﻮ ﺭﺍﺳﺐٍ ﺑﻦ ﻣﻴﺪﻋﺎﻥ.
ﻭﻫﻢ ﺇﺧﻮﺓ ﺧﺜﹾﻌﻢ ،ﻭﺑﺠِﻴﻠﺔﹸ ﺃﻣﻬﻢ .ﻭﻫﻢ ﺑﻨﻮ ﺃﳕﺎﺭِ ﺑﻦ ﺇﺭﺍﺵٍ ﺑﻦ ﻋ ﻤﺮﻭ ﺑﻦ ﺍﻟﻐﻮﺙ ﻭﺇﻧﻤﺎ ﺳﻤﻮﺍ ﺧﺜﻌﻢ ﲜﻤﻞٍ
ﻳﻘﺎﻝ ﻟﻪ ﺧﺜﻌﻢ ،ﻭﻛﺎﻥ ﻟﻪ ،ﻓﹶﻜﺎﻥﹶ ﻳﻘﻮﻝﹸ :ﺍﺣﺘﻤﻞ ﺁﻝﹸ ﺧﺜﹾﻌﻢ ،ﻭﻧﺰﻝ ﺁﻝ ﺧﺜﻌﻢ .ﻭﻛﺎﻥ ﺍﻟﻜﻠﱯ ﻳﻘﻮﻝ ﺫﻟﻚ.
ﻭﺍﺷﺘﻘﺎﻕ ﺑﺠِﻴﻠﺔ ﻣﻦ ﺍﻟﻐِﻠﹶﻆ .ﺛﻮﺏ ﺑﺠِﻴﻞﹲ ،ﺃﻱ ﻏﻠﻴﻆ .ﻭﺭﺟﻞﹲ ﺑﺠﺎﻝﹲ :ﺣﻠﻴﻢ ﺭﻛﲔ .ﻭﺍﻷﲜﻞ :ﻋِﺮﻕ ﰲ ﺍﳉﺴﺪ؛
ﻭﺍﳉﻤﻊ ﺃﺑﺎﺟﻞ .ﻭﺑﺠﻠﺖ ﺍﻟﺮﺟﻞﹼ ﺗﺒﺠﻴﻼﹰ ،ﺇﺫﺍ ﻋﻈﱠﻤﺘﻪ .ﻭﺑﻨﻮ ﺑﺠﺎﻝٍ :ﺑﻄﻦ ﻣﻦ ﺑﲏ ﺿﺒﺔ .ﻭﺑﻨﻮ ﺑﺠﻠﺔ :ﺑﻄﻦ ﰲ
ﺑﲏ ﺳﻠﻴﻢ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﻋﲎ ﻋﻨﺘﺮﺓﹸ:
ﻭﻓﻲ ﺍﻟﺒﺠﻠِﻲ ﻤِﻌﺒﻠﺔﹲ ﻭﻗﻴ ﻊ
ﺍﳌِﻌﺒﻠﺔ :ﺍﻟﻨﺼﻞﹸ.
ﻭﻣﻦ ﲜﻴﻠﺔﹶ :ﻋﺒﻘﹶﺮ ﺑﻦ ﺃﳕﺎﺭ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﻗﹶﺴﺮ .ﻭﺍﻟﻘﹶﺴﺮ ﻣﻦ ﻗﻮﳍﻢ :ﻗﹶﺴﺮﺕ ﺍﻟﺮﺟﻞﹶ ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﺃﻗﺴِﺮﻩ ﻗﹶﺴﺮﺍﹰ ،ﺇﺫﺍ ﻗﻬﺮﺗﻪ ﻋﻠﻴﻪ.
ﻭﻣﻨﻬﻢ :ﻳﻌﻘﻮﺏ ﺃﺑﻮ ﻳﻮﺳﻒ ﺍﻟﻘﺎﺿﻲ ،ﻭﻫﻮﻥ ﺍﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺣﺒﻴﺐ؛ ﻭﻋِﺪﺍﺩﻩ ﰲ ﺍﻷﻧﺼﺎﺭ.
ﻭﻣﻦ ﺑﻄﻮﻢ :ﺑﻨﻮ ﻧﺬِﻳﺮ ،ﻭﺑﻨﻮ ﺃﻓﹾﺮﻙ ،ﻭﻋﺮﻳﻨﺔ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﺣﺰِﳝﺔﹶ ﺑﻦ ﺣﺮﺏ .ﻭﻫﻲ ﻓﹶﻌِﻴﻠﺔﹲ ﻣﻦ ﺍﳊﹶﺰﻡ ﺍﻟﺬﻱ ﻫﻮ ﺿ ﺪ ﺍﻟﺘﻮﺍﻧِﻲ ،ﺃﻭ ﻣﻦ ﻗﻮﳍﻢ :ﺣﺰﻣﺖ ﺍﻟﺸﻲﺀَ
ﺃﺣﺰِﻣﻪ.
ﻓﻤﻦ ﺣﺰِﳝﺔ :ﺟﺮﻳﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﺎﺑﺮ ،ﻭﻫﻮ ﺍﻟﺸﻠﹶﻴﻞ ،ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﻧﺼﺮ ﺍﺑﻦ ﺛﹶﻌﻠﺒﺔ ﺑﻦ ﺟﺸﻢ ﺑﻦ ﻋﻮﻳﻒ ﺑﻦ
ﺣﺰِﳝﺔ.
ﻭﺍﺷﺘﻘﺎﻕ ﺍﻟﺸﻠﹶﻴﻞ ﺇﻣﺎ ﻣﻦ ﺗﺼﻐﲑ ﺃﹶﺷﻞﱠ ،ﻭﻫﻲ ﻣﻦ ﺍﻟﻴﺪ ﺍﻟﺸﻼﱠﺀ؛ ﺃﻭ ﺗﺼﻐﲑ ﺷﻠﹶﻞ .ﻭﺍﻟﺸﻞﱡ ﻭﺍﻟﺸﻠﹶﻞ :ﺍﻟﻄﺮﺩ .ﺷﻠﱠﻪ
ﻳﺸﻠﱡﻪ ﺷﻼ ﻭﺷﻠﻼﹰ ،ﺇﺫﺍ ﻃﺮﺩﻩ .ﻭﺗﻔﺮﻕ ﺍﻟﻘﻮﻡ ﺷِﻼﹶﻻﹰ ،ﺃﻱ ﻓِﺮﻗﺎﹰ .ﻭﺍﻟﺸﻠﻴﻞ :ﻣِﺴﺢ ﻳﻄﺮﺡ ﻋﻠﻰ ﻋﺠﺰ ﺍﻟﺒﻌﲑ ﲢﺖ
ﺍﻟﺮﺣﻞ .ﻭﺭﺟﻞﹲ ﻣﺸِﻞﱞ :ﺧﻔﻴﻒ ﺳﺮﻳﻊ .ﻭﺍﻟﺸﻠﹶﻞ ﻣﻌﺮﻭﻑ ،ﻣﺎ ﻳﺼِﻴﺐ ﺍﻟﺜﱠﻮﺏ ﻭﻏﲑﻩ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﺭِﻓﺎﻋﺔ ﺑﻦ ﺷﺪﺍﺩ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻗﻴﺲ ﺑﻦ ﺟِﻌﺎﻝ ﺑﻦ ﺑﺪﺍﺀ ﺍﺑﻦ ﻓِﺘﻴﺎﻥ ،ﻛﺎﻥ ﺃﺣﺪ ﺍﻟﺮﺅﺳﺎﺀ ﻳﻮﻡ
ﻋﲔ ﻭﺭﺩﺓ ،ﻭﳒﺎ ﰲ ﺛﻠﺜﻤﺎﺋﺔ.
ﻭﺍﳉِﻌﺎﻝ :ﺍﳋِﺮﻗﺔ ﺍﻟﱵ ﺗﱰﹶﻝ ﺎ ﺍﻟﻘِﺪﺭ .ﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ:
ﻜﻤﻨﹾﺯِﻝٍ ﻗِﺩﺭ ﺍﹰ ﺒﻼ ﺠِﻌﺎ ﻟِﻬﺎ
ﻭﺑﺪﺍ ﺇﻣﺎ ﻣﻦ ﻗﻮﳍﻢ ﺑﺪﺍ ﻳﺒﺪﻭ ﺑﺪﻭﺍﹰ ،ﺇﺫﺍ ﱂ ﻤﺰ .ﻓﺈﻥ ﻫ ﻤﺰﺕ ﻓﻬﻮ ﻣﻦ ﺑﺪﺃﺕ ﺑﻪ ﺃﺑﺪﺃ ﺑﻪ ﺑﺪﺀَﺍ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﺃﹸﺗﻴﺪ ،ﻭﻫﻮ ﺗﺼﻐﲑ ﻭﺗِﺪٍ .ﻭﺫﻟﻚ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺃﻭﻝ ﺍﻻﺳﻢ ﻭﺍﻭ ﺿﻤﺖ ﺍﻟﻮﺍﻭ ﻓﺠﻌﻠﺖ ﳘﺰﺓ.
ﺭﺠﺎﻝ ﺨﺜﻌﻡ
ﻨﺴﺏ ﺤﻤﻴﺭ
ﻭﺍﲰﻪ ﻋﺮﻧﺠﺞ .ﻭﻫﺬﻩ ﺃﲰﺎﺀٌ ﻗﺪ ﺃﹸﻣِﻴﺘﺖ ﺍﻷﻓﻌﺎﻝ ﺍﻟﱵ ﺍﺷﺘﻘﹼﺖ ﻣﻨﻬﺎ .ﻭﺯﻋﻢ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻠﱡﻐﺔ ﺃﻧﻪ ﲰﻲ ﺣِﻤﲑ ﻷﻧﻪ
ﻛﺎﻥ ﻳﻠﺒﺲ ﺣﻠﹼﺔ ﺣﻤﲑﺍﺀ .ﻭﻫﺬﺍ ﻻ ﺃﺭﺩﻱ ﻣﺎ ﻫﻮ.
ﻓﻤﻦ ﻗﺒﺎﺋﻞ ﲪﲑ :ﺑﻨﻮ ﻋﺮِﻳﺐ؛ ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑﻩ .ﻭﺍﺷﺘﻘﺎﻕ ﻋﺮِﻳﺐ ﻣﻦ ﺃﺷﻴﺎﺀ :ﺇﻣﺎ ﻣﻦ ﻗﻮﳍﻢ :ﻣﺎ ﰲ ﺍﻟﺪﺍﺭ
ﻋﺮﻳﺐ ،ﺃﻱ ﻣﺎ ﻓﻴﻬﺎ ﺃﺣﺪ .ﻭﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﻗﻮﳍﻢ :ﻋﺮِﺑﺖ ﻣﻌﺪﺗﻪ ،ﺇﺫﺍ ﻓﺴﺪﺕ ،ﻭﺍﻻﺳﻢ ﻣﻦ ﺫﻟﻚ
ﺍﻟﻌﺮﺏ .ﻭﻋﺮﺏ ﺍﻟﺒﻴﻄﺎﺭ ﺍﻟﻔﺮﺱ ﺗﻌﺮﻳﺒﺎﹰ ،ﺇﺫﺍ ﺑﺰﻏﻪ .ﻭﺃﻋﺮﺏ ﺍﻟﺮﺟﻞﹸ ﲝﺠﺘﻪ ،ﺇﺫﺍ ﺗﻜﻠﱠﻢ ﺎ .ﻭﰲ ﺍﳊﺪﻳﺚ :ﺍﻟﺜﱠﻴﺐ
ﻭﻣﻔﺮﻍﹲ :ﻣﻔﻌﻞ ﻣﻦ ﺍﻟﻔﹶﺮﺍﻍ ﺃﻭ ﻣﻦ ﺍﻹﻓﺮﺍﻍ ،ﻣﻦ ﻗﻮﻫﻢ :ﻓﹶﺮﻏﺖ ﻣﻦ ﻋﻤﻠﻲ ﻭﺃﻓﺮﻏﺖ ﻣﺎ ﰲ ﺍﻹﻧﺎﺀ .ﻭﻳﻘﺎﻝ:
ﺣﻠﹾﻘﺔ ﻣﻔﹾﺮﻏﺔ ،ﺇﺫﺍ ﱂ ﺗﻚ ﻣﻌﻄﻮﻓﺔﹰ ،ﻻ ﻳﺪﺭﻯ ﺃﻳﻦ ﻃﺮﻓﺎﻫﺎ .ﻭﺿﺮﺑﺔﹲ ﻓﺮﻳﻎ ،ﺃﻱ ﻭﺍﺳﻌﺔ ﻭﻓﹶﺮﻍﹸ ﺍﻟﺪﻟﻮ :ﻣﺼﺐ
ﺍﳌﺎﺀ .ﻭﺍﻟﻔﹶﺮﻏﺎﻥِ :ﳒﻤﺎﻥِ ﻣﻦ ﻣﻨﺎﺯﻝ ﺍﻟﻘﻤﺮ .ﻭﻳﻘﺎﻝ :ﺫﻫﺐ ﺩﻣﻪ ﻓﹶﺮِْﻏﺎﹰ ﺇﺫﺍ ﱂ ﻳﺪﺭﻙ ﻟﻪ ﺛﺄﺭ.
ﺍﺑﻦ ﺍﻟﺮﺍﻳﺶ ﺗﺒﻊ ،ﻭﻫﻮ ﺷِﻤﺮ .ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑ ﺷِﻤﺮ .ﻭﺍﻟﺮﺍﻳﺶ ﲰﻲ ﺑﺬﻟﻚ ﻷﻧﻪ ﺃﻭﻝﹸ ﻣﻦ ﻏﺰﺍ ﻣﻦ ﻣﻠﻮﻛﻬﻢ،
ﻓﹶﺮﺍﺷﻬﻢ ﻓﺴﻤﻲ ﺍﻟﺮﺍﻳﺶ ،ﻣﻦ ﻗﻮﳍﻢ :ﺭِﺷﺖ ﺍﻟﺴﻬﻢ .ﻭﻗﻮﳍﻢ :ﻓﻼﻥﹲ ﻳﺮِﻳﺶ ﻭﻳﱪِﻱ ،ﺃﻱ ﻳﻨﻔﻊ ﻭﻳﻀﺮ .ﻭﺗﺮﻳﺶ
ﺍﻟﺮﺟﻞﹸ ،ﺇﺫﺍ ﺣﺴﻨﺖ ﺣﺎﻟﹸﻪ .ﻭﺍﻟﺮﻳﺎﺵ :ﺍﳊﺎﻟﺔ ﺍﳉﻤﻴﻠﺔ.
ﻭﻣﻨﻬﻢ :ﺣﺴﺎﻥﹸ ﺗﺒﻊ ،ﻭﻫﻮ ﺫﻭ ﻣﻌﺎﻫِﺮ .ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑ ﺣﺴﺎﻥ .ﻭﻣﻌﺎﻫِﺮ :ﻣﻔﺎﻋِﻞ ﻣﻦ ﺍﻟﻌﻬﺮ ،ﻭﻫﻮ ﺍﻟﺰﻧﺎ ﺑﻌﻴﻨﻪ،
ﺃﻭ ﻳﻜﻮﻥ ﺍﺳﻢ ﻣﻮﺿﻊ.
ﻭﻣﻨﻬﻢ :ﺟﻬﻼﺀُ ﺗﺒﻊ .ﻭﺇﻧﻤﺎ ﲰﻲ ﺟﻬﻼﺀَ ﻷﻧﻪ ﻧﺰﻝﹶ ﲞﻴﻮﺍﻥﹶ :ﻣﻮﺿِﻊ ،ﻓﺄﺗِﻲ ﲜﺎﺭﻳﺔٍ ﻣﻦ ﺃﻫﻞ ﺻﻌﺪﺓ ﻓﻮﻗﹶﻊ ﻋﻠﻴﻬﺎ،
ﻓﺎﺷﺘﻤﻠﺖ ﻣﻨﻪ ﻋﻠﻰ ﻏﻼﻡٍ ،ﻓﺄﹸﺧﺒِﺮ ﺑﺬﻟﻚ ﻓﻘﺎﻝ :ﻭﺍﺟﻬﻼﹶ! ﻓﺴﻤﻲ ﺑﺬﻟﻚ.
ﻭﻣﻨﻬﻢ :ﻋﻤﺮﻭ ﺑﻦ ﺗﺒﻊ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﻗﺘﻞﹶ ﺃﺧﺎﻩ ﺣﺴﺎﻥﹶ ﺑﻔﹸﺮﺿﺔ ﻧﻌﻢ ،ﻓﻜﺎﻥ ﺳﺒﺐ ﺍﻧﻘﻀﺎﺀِ ﻣﻠﻜﻬﻢ.
ﻗﺒﺎﺌﻝ ﺫﻱ ﺍﻟﻜﻼﻉ
ﳑﺎ ﺃﻣﻜﻦ ﺗﻔﺴﲑﻩ ﻣﻦ ﺍﻟﻌﺮﺑﻴﺔ .ﻭﻗﺪ ﻋﺮﻓﹾﺘﻚ ﺁﻧﻔﺎﹰ ﺃﻥﹼ ﻫﺬﻩ ﺍﻷﲰﺎﺀ ﺍﳊِﻤﲑﻳﺔﹶ ﻻ ﺗﻘﻒ ﳍﺎ ﻋﻠﻰ ﺍﺷﺘﻘﺎﻕ ،ﻷﻧﻬﺎ ﻟﻐﺔ
ﻗﺪ ﺑﻌﺪﺕ ﻭﻗﹶﺪﻡ ﺍﻟﻌﻬﺪ ﲟﻦ ﻛﺎﻥ ﻳﻌﺮﻓﻬﺎ.
ﻗﺒﺎﺋﻞ ﺫﻱ ﺍﻟﻜﹶﻼﹶﻉ :ﻧﺠﻼﻥ .ﻭﻫﻮ ﻓﻌﻼﻥ ﻣﻦ ﻗﻮﳍﻢ :ﻋﲔ ﻧﺠﻼﺀ ،ﺃﻱ ﻭﺍﺳﻌﺔ .ﻭﻃﻌﻨﺔﹲ ﳒﻼﺀ ،ﺃﻱ ﻭﺍﺳﻌﺔ.
ﻭﻳﻘﺎﻝ :ﳒﻠﺖ ﺍﻟﺮﺟﻞﹶ ﺑﺎﻟﺮﻣﺢ ﺃﳒﻠﻪ ﳒﹾﻼﹰ ،ﺇﺫﺍ ﻃﻌﻨﺘﻪ .ﻭﺑﺬﻟﻚ ﲰﻲ ﺍﻟﺮﻣﺢ ﻣِﻨﺠﻼﹰ ،ﺃﻱ ﻣِﻔﹾﻌﻼﹰ .ﻭﺍﻟﻨﺠﻞ :ﻣﺎﺀٌ
ﻳﻈﻬﺮ ﰲ ﺑﻄﻦ ﻭﺍﺩٍ ﺃﻭ ﺳﻔﺢ ﺟﺒﻞ ﺣﺘﻰ ﻳﺴﻴﺢ ،ﻭﺍﳉﻤﻊ ﻧِﺠﺎﻝ .ﻭﺍﻟﻨﺠﻴﻞ :ﺿﺮﻭﺏ ﻣﻦ ﺍﻟﻨﺒﺖ ﳚﻤﻌﻬﺎ ﻫﺬﺍ
ﺍﻻﺳﻢ .ﻭﻫﺆﻻﺀ ﻧﺠﻞﹸ ﻓﻼﻥٍ ،ﺃﻱ ﻧﺴﻠﹸﻪ .ﻭﺯﻋﻢ ﻗﻮﻡ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻥﱠ ﺍﻹﳒﻴﻞ ﺇﻓﻌﻴﻞ ﻣﻦ ﺍﻟﻨﺠﻞ ،ﻛﺄﻧﻪ ﻇﻬﺮ
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﺍﻟﺴﺤﻮﻝ .ﻭﺍﻟﺴﺤﻮﻝ :ﻓﹶﻌﻮﻝ ﻣﻦ ﺍﻟﺴﺤﻞ .ﻭﺍﻟﺴﺤﻞ :ﺍﻟﺜﻮﺏ ﺍﻷﺑﻴﺾ .ﺃﻭ ﻳﻜﻮﻥ ﺍﺷﺘﻘﺎﻗﻪ ﻣﻦ
ﺃﻨﺴﺎﺏ ﻗﻀﺎﻋﺔ
ﻭﺍﺷﺘﻘﺎﻕ ﻗﻀﺎﻋﺔ ﻣﻦ ﺷﻴﺌﲔ :ﺇﻣﺎ ﻣﻦ ﻗﻮﳍﻢ :ﺍﻧﻘﻀﻊ ﺍﻟﺮﺟﻞ ﻋﻦ ﺃﻫﻠﻪ ،ﺇﺫﺍ ﺑﻌﺪ ﻋﻨﻬﻢ؛ ﺃﻭ ﻣﻦ ﻗﻮﳍﻢ :ﺗﻘﻀﻊ
ﺑﻄﻨﻪ ،ﺇﺫﺍ ﺃﻭﺟﻌﻪ ،ﺃﻭ ﻭﺟﺪ ﰲ ﺟﻮﻓﻪ ﻭﺟﻌﺎﹰ.
ﻓﻮﻟﺪ ﻗﹸﻀﺎﻋﺔ :ﺍﳊﺎﻑِ ،ﻭﺍﳊﺎﺫﻱ؛ ﻭﻣﻨﻬﻤﺎ ﺗﻔﺮﻋﺖ ﻗﻀﺎﻋﺔ.
ﻭﺍﳊﺎﻑِ ﻣﻦ ﺍﳊﻔﹶﻰ .ﻭﺍﳊﺎﺫﻱ ﻣﻦ ﺍﻻﺣﺘﺬﺍﺀ.
ﻭﻟﺪ ﺍﳊﺎﻑِ :ﻋِﻤﺮﺍﻥﹶ ،ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑﻩ.
ﻓﻮﻟﺪ ﻋِﻤﺮﺍﻥﹸ :ﺣﻠﻮﺍﻥﹶ .ﻭﺣﻠﹾﻮﺍﻥ ﻣﻦ ﺃﺷﻴﺎﺀ :ﺇﻣﺎ ﻣﻦ ﻗﻮﳍﻢ :ﺃﻋﻄﻴﺖ ﺍﻟﻜﺎﻫﻦ ﺣﻠﻮﺍﻧﻪ ،ﺃﻱ ﻛِﺮﺍﺀَ ﻛِﻬﺎﻧﺘﻪ .ﻳﻘﺎﻝ:
ﺣﻠﹶﻮﺕ ﺍﻟﻜﺎﻫﻦ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻴﺒﻠﱢﻎﹸ ﻋﻨﱢﻲ ﺍﻟﺸﱢﻌﺭ ﺇﺫﹾ ﻤﺎﺕ ﻗﺎﺌﻠﹸﻪ ﻓﻤﻥ ﺭﺍﻜﺏ ﺃﺤﻠﻭﻩ ﺭﺤﻠِﻲ ﻭﻨﺎﻗﺘﻲ
ﺃﻭ ﻳﻜﻮﻥ ﻓﹸﻌﻼﻥ ﻣﻦ ﺍﳊﹸﻼﻭﺓ .ﻭﻛﺎﻥ ﺍﺑﻦ ﺍﻟﻜﻠﱯ ﻳﺰﻋﻢ ﺃﻥﱠ ﻫﺬﺍ ﺍﻟﺒﻠﺪ ﺍﳌﻨﺴﻮﺏ ﺍﳌﻌﺮﻭﻑ ﲝﻠﻮﺍﻥ .ﻭﻳﻘﺎﻝ:
ﺻﺮﻋﻪ ﻋﻠﻰ ﺣﻼﻭﺓ ﻗﻔﹶﺎﻩ ﻭﺣﻼﻭﺓ ﻗﻔﺎﻩ ،ﺑﻀﻢ ﺍﳊﺎﺀ ﻭﻓﺘﺤﻬﺎ ﺃﻱ ﻋﻠﻰ ﻭﺳﻄﻪ .ﻭﺍﳊﹶﻼﻭﻯ :ﺿﺮﺏ ﻣﻦ ﺍﻟﻨﺒﺖ.
ﻓﻤﻦ ﻗﺒﺎﺋﻞ ﻗﻀﺎﻋﺔ :ﺟﺮﻡ ﺑﻦ ﺭﺑﺎﻥ ،ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑ ﺟﺮﻡ .ﻭﺭﺑﺎﻥ :ﻓﹶﻌﻼﻥ ﻣﻦ ﺃﺷﻴﺎﺀ :ﺇﻣﺎ ﻣﻦ :ﺭﺑﺒﺖ ﺍﻟﻨﻌﻤﺔ،
ﺇﺫﺍ ﺃﲤﻤﺘﻬﺎ؛ ﺃﻭ ﻣﻦ ﻗﻮﳍﻢ :ﺃﹶﺭﺏ ﺑﺎﳌﻜﺎﻥ ﻭﺭﺏ ﺑﻪ ،ﺇﺫﺍ ﺃﻗﺎﻡ ﺑﻪ .ﻭﻓﻼﻥﹲ ﺭﺑﻴﺐ ﻓﻼﻥٍ ،ﺇﺫﺍ ﺭﺑﺎ ﰲ ﺣِﺠﺮﻩ.
ﻭﺳِﻘﺎﺀٌ ﻣﺮﺑﻮﺏ :ﻗﺪ ﺃﹸﺻﻠِﺢ ﺑﺎﻟﺮﺏ.
ﻭﻣﻨﻬﻢ :ﺳﻠﻴﺢ ،ﻭﺗﺰِﻳﺪ :ﺍﺑﻨﺎ ﻋﻤﺮﺍﻥ ﺑﻦ ﺍﳊﺎﻑِ.
ﻭﺳﻠﻴﺢ :ﻓﻌِﻴﻞ ﻣﻦ ﺍﻟﺴﻼﺡ .ﻳﻘﺎﻝ ﺍﻟﺴﻼﺡ ﻭﺍﻟﺴﻠﹶﺢ .ﻭﺗﺰﻳﺪ :ﺗﻔﻌِﻞ ﻣﻦ ﺍﻟﺰﻳﺎﺩﺓ ،ﻛﺄﻥﱠ ﺍﻷﺻﻞ ﺗﺰﻳﺪِ ﻓﺤﻮﻟﻮﺍ
ﻛﺴﺮﺓ ﺍﻟﻴﺎﺀ ﻋﻠﻰ ﺍﻟﺰﺍﺀ ،ﻭﺳﻜﹼﻨﻮﺍ ﺍﻟﻴﺎﺀ.
ﻓﻤﻦ ﻗﺒﺎﺋﻞ ﻗﻀﺎﻋﺔ :ﻛﻠﺐ ﺑﻦ ﻭﺑﺮﺓ ،ﻭﻫﻮ ﻗﺒﻴﻞﹲ ﻋﻈﻴﻢ ،ﻣﻨﻬﻢ ﺍﻷﺳﺒﻊ ،ﻭﻫﻲ ﺑﻄﻮﻥ :ﺛﻌﻠﺐ ،ﻭﻓﻬﺪ ،ﻭﺩﺏ،
ﻭﺍﻟﺴﻴﺪ ،ﻭﺍﻟﺴﺮﺣﺎﻥ ،ﻭﺑﺮﻙ.
ﻓﻤﻦ ﺭﺟﺎﻝ ﺑﺮ ﻙٍ :ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﹸﻧﻴﺲ ،ﺍﳌﺘﺨﺼﺮ ﰲ ﺍﳉﻨﺔ ،ﻛﺎﻧﻮﺍ ﺣﻠﻔﺎﺀَ ﻟﺒﻄﻦٍ ﻣﻦ ﺟﻬﻴﻨﺔ ،ﻓﺤﺎﻟﻒ ﺫﻟﻚ ﺍﻟﺒﻄﻦ
ﺑﲏ ﺳﻠِﻤﺔ ﻣﻦ ﺍﻷﻧﺼﺎﺭ.
ﺛﻮﺭ ،ﻭﻛﻠﺐ :ﺑﻄﻨﺎﻥ .ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑ ﺛﹶﻮﺭ ،ﻭﺍﺷﺘﻘﺎﻕ ﻛﻠﹾﺐٍ ﻗﺪ ﻣﺮ.
ﻭﻣﻦ ﻗﺒﺎﺋﻠﻬﻢ :ﺭﻓﹶﻴﺪﺓ.
ﻭﻣﻨﻬﻢ :ﻋﻮﺫﹶﻯ ،ﻗﺒﻴﻞﹲ ﻋﻈﻴﻢ .ﻭﺇﻳﺎﻫﻢ ﻋﻨﻰ ﺍﻟﻨﺎﺑﻐﺔﹸ:
ﺴﺎﻕﹶ ﺍﻟﺭﻓﹶﻴﺩﺍﺕِ ﻤﻥ ﻋﻭﺫﹶﻯ ﻭﻤﻥ ﻋﻤ ﻡٍ
ﻓﺄﻣﺎ ﻋﻮﺫﻯ ﻓﻬﻲ ﻓﹶﻌﻠﻰ ﻣﻦ ﻋﺎﺫ ﻳﻌﻮﺫ .ﻭﻋﺬﺕ ﺑﺎﻟﺸِﻲﺀ ﺃﻋﻮﺫ ﻋِﻴﺎﺫﺍﹰ .ﻭﻋﻤﻢ ﻣﺸﺘﻖ ﻣﻦ ﺍﻟﺸﻲﺀ ﺍﻟﻜﺜﲑ ﺍﻟﻌﻈﻴﻢ.
ﻭﻓﺮﺱ ﻋﻤﻢ :ﻋﻈﻴﻢ ﺍﳋﹶﻠﹾﻖ .ﻭﻳﻘﺎﻝ :ﻧﺨﻠﺔﹲ ﻋﻤﻢ ﻭﳔﻞ ﻋﻢ.
ﻭﻣﻦ ﻗﺒﺎﺋﻠﻬﻢ :ﺑﻨﻮ ﻋﺮﻳﻨﺔ ،ﻫﻢ ﺍﻟﺬﻳﻦ ﻋﻨﻰ ﺟﺮﻳﺮ:
ﺒﺭﺌﺕﹸ ﺇﻟﻰ ﻋﺭﻴﻨﺔﹶ ﻤﻥ ﻋﺭِﻴﻥِ ﻋﺭِﻴﻥ ﻤﻥ ﻋﺭﻴﻨ ﺔﹶ ﻟﻴﺱ ﻤﻨﹼﺎ
ﻭ ﻋﺮﻳﻨﺔ :ﺗﺼﻐﲑ ﻋﺮﻥ .ﻭﺍﻟﻌﺮﻥ :ﺣِﻜﱠﺔ ﺗﺼﻴﺐ ﺍﳋﻴﻞﹶ ﻭﺍﻹﺑﻞ ﰲ ﻗﻮﺍﺋﻤﻬﺎ .ﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ:
ﺘﺤﻜﱡﻙ ﺍﻷﺠﺭﺏِ ﻴﺄﺫﹶﻯ ﺒﺎﻟﻌﺭﻥ ﻴﺤﻙ ﺫِﻓﺭﺍﻩ ﻷﺼﺤﺎﺏ ﺍﻟﻀﻐﹶﻥ
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﺯﻳﺪِ ﺍﻟﻼﺕ ،ﻗﺒﻴﻞﹲ ﻋﻈﻴﻢ ،ﻭﻗﺪ ﻣﺮ.
ﻭﻛﺬﻟﻚ :ﺑﻨﻮ ﺗﻴﻢ ﺍﻟﻼﹼﺕ ،ﻭﻭﻫﺐ ﺍﻟﻼﱠﺕ ،ﻭﺳﻌﺪ ﺍﻟﻼﺕ ،ﻭﺳﻜﹶﻦ ﺍﻟﻼﱠﺕ ،ﻭﺷﻜﹾﻢ ﺍﻟﻼﺕ.
ﻭﺍﻟﺸﻜﻢ :ﺍﻟﻌﻄﺎﺀ .ﻭﺍﻟﺴﻜﹶﻦ :ﺍﻟﻨﺎﺭ ﰲ ﺑﻌﺾ ﺍﻟﻠﻐﺎﺕ .ﻭﺳﻜﹾﻦ ﺍﳌﱰﻝ :ﺃﻫﻠﹸﻪ ،ﻭﺍﳉﻤﻊ ﺳﻜﱠﺎﻥ ،ﻭﻗﺎﻟﻮﺍ :ﺃﺳﻜﺎﻥﹲ
ﺃﻳﻀﺎﹰ.
ﻭﻣﻦ ﻗﺒﺎﺋﻠﻬﻢ :ﻋﺬﹾﺭﺓ ﺑﻦ ﺯﻳﺪ ﺍﻟﻼﺕ ،ﻭﺍﻟﻌﺒﻴﺪ ﺑﻦ ﺯﻳﺪ ﺍﻟﻼﺕ.
ﻭﺍﺷﺘﻘﺎﻕ ﻋﺬﹾﺭﺓ ﻣﻦ ﺷﻴﺌﲔ :ﺇﻣﺎ ﻣﻦ ﻗﻮﳍﻢ ﻋﺬﹶﺭﺕ ﺍﻟﺼﱯ ،ﺇﺫﺍ ﺧﺘﻨﺘﻪ .ﻭﰲ ﺍﳊﺪﻳﺚ" :ﻛﻨﺎ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ
ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﻋﺬﺍﺭ ﻋﺎﻡٍ ﻭﺍﺣﺪ".
ﻭﺍﳌﹸﻌﺬﹶﺭ :ﺍﳌﺨﺘﻮﻥ .ﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ:
ﺘﻠﻭﻴﺔﹶ ﺍﻟﺨﺎﺘﻥِ ﺯﺏ ﺍﻟﻤﻌ ﺫﹶﺭِ ﻓﻬﻭ ﻴﻠﻭﻱ ﺒﺎﻟﱢﻠﺤﺎﺀ ﺍﻷﻋﻔﺭِ
ﻭﺍﻟﻌﺬﹾﺭﺓ :ﺟﺎﺀٌ ﻳﺼﻴﺐ ﺍﻟﻨﺎﺱ ﰲ ﺣﻠﻮﻗﻬﻢ ﻗﺎﻝ ﺟﺮﻳﺮ:
ﻏﹶﻤﺯ ﺍﻟﻁﱠﺒﻴﺏِ ﻨﹶﻐﺎﻨ ﻎﹶ ﺍﻟﻤﻌﺫﻭﺭِ ﻏﻤﺯ ﺍﺒﻥ ﻤﺭﺓﹶ ﻴﺎ ﻓﺭﺯﺩﻕﹸ ﻜﹶ ﻴﻨﹶﻬﺎ
ﻭﺍﻟﻜﹶﲔ :ﳊﻢ ﺑﺎﻃﻦِ ﺍﻟﻔﺮﺝ .ﻭﻋﺬﹾﺭﺓ ﺍﳉﺎﺭﻳﺔِ ﺍﻟﺒِﻜﺮ ﻣﻌﺮﻭﻓﺔ .ﻭﺍﻟﻌﺬﹾﺭﺓ :ﳒﻢ ﻣﻦ ﻣﻨﺎﺯﻝ ﺍﻟﻘﻤﺮ .ﻭﺍﻟﻌﺬﺭﺍﺀ :ﺍﻟﺴﻨﺒﻠﺔ
ﺍﻟﱵ ﻳﺴﻤﻴﻬﺎ ﺍﻟﻨﺠﺎﻣﻮﻥ .ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﺑﻞ ﻫﻲ ﺍﳉﻮﺯﺍﺀ .ﻭﻳﻘﺎﻝ :ﻣﻦ ﻋﺬِﻳﺮﻱ ﻣﻦ ﻓﻼﻥ؟ ﺃﻱ ﻣﻦ ﻳﻌﺬِﺭﱐ ﻣﻨﻪ.
ﻭﻛﺎﻥ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻛﺜﲑﺍﹰ ﻳﺘﻤﺜﱠﻞ:
ﻭﻣﻦ ﺭﺟﺎﻝ ﺑﲏ ﻭﺑﺮﺓ ﻏﲑ ﻛﹶ ﻠﹾﺐ ،ﻣﻦ ﻗﺒﺎﺋﻠﻬﻢ :ﺑﻨﻮ ﺍﻟﻘﹶﻴﻦ ﺑﻦ ﺟﺴﺮ .ﻭﺍﺳﻢ ﺍﻟﻘﹶﲔ :ﺍﻟﻨﻌﻤﺎﻥ .ﻭﺟﺴﺮ ﺍﺷﺘﻘﺎﻗﹸﻪ
ﻣﻦ ﺍﳉﹶﺴﺎﺭﺓ ﻭﺍﻹﻗﺪﺍﻡ ،ﻣﻦ ﻗﻮﳍﻢ :ﻧﺎﻗﺔ ﺟﺴﺮﺓ ،ﺃﻱ ﺟﺮﻳﺔ ﻋﻠﻰ ﺍﻟﺴﲑ .ﻭﻫﺬﺍ ﺍﳉﹶﺴﺮ ﺍﻟﺬﻱ ﻳﻌﺒﺮ ﻋﻠﻴﻪ ﺑﻔﺘﺢ
ﺍﳉﻴﻢ ﻻ ﻏﲑ ،ﻭﺇﱃ ﺫﻟﻚ ﻳﺮﺟﻊ ،ﻭﻫﻢ ﺭﻫﻂ ﺃﰊ ﺍﻟﻄﱠﻤﺤﺎﻥ ﺍﻟﺸﺎﻋﺮ ،ﻭﺍﲰﻪ ﺣﻨﻈﻠﺔﹸ ﺑﻦ ﺷﺮﻗﻲ .ﻭﺍﻟﻄﹼﻤﺤﺎﻥ:
ﻓﹶﻌﻼﹶﻥ ﻣﻦ ﻗﻮﳍﻢ :ﻃﻤﺢ ﺑﺒﺼﺮﻩ ،ﺇﺫﺍ ﺷﺨﺺ .ﺭﺟﻞﹲ ﻃﺎﻣﺢ :ﻣﺘﻜﺒﺮ :ﻭﺑﻨﻮ ﺍﻟﻄﱠﻤﺎﺡ :ﺑﻄﻦ ﰲ ﻛﻨﺎﻧﺔ ﻣﻦ ﻫﺬﺍ.
ﻭﺍﻟﻄﱡﻤﺢ :ﺑﻄﻦ ﰲ ﻛﻨﺪﺓ ،ﻣﻦ ﻫﺬﺍ ﺍﺷﺘﻘﺎﻗﻪ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﻣﺼﺎﺩ ﺑﻦ ﻣﺬﻋﻮﺭ ،ﺭﺃﺱ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺃﺧﺬﹶ ﺍﳌِﺮﺑﺎﻉ؛ ﻭﻗﺪ ﻣﺮ.
ﻭﻣﻦ ﺑﻄﻮﻢ :ﺑﻨﻮ ﺯﻫﲑ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻓﹶﻬﻢ ،ﻣﻨﻬﻢ :ﻣﺎﻟﻚ ﺑﻦ ﻓﻬﻢ ﺍﻟﺬﻱ ﺗﻨﺨﺖ ﻋﻠﻴﻪ ﺗﻨﻮﺥ ﻫﻮ ﻭﻣﺎﻟﻚ ﺑﻦ
ﻓﹶﻬﻢِ ﺑﻦ ﻏﹶﻨﻢ ﺍﻷﺯﺩﻱ ،ﺗﻨﺨﻮﺍ ﺑﻌﻴﻦِ ﻫ ﺠﺮ ﻭﲢﺎﻟﹶﻔﹸﻮﺍ ﻫﻨﺎ ،ﻓﺎﺟﺘﻤﻌﺖ ﺇﻟﻴﻬﻢ ﻗﺒﺎﺋﻞﹸ ﻣﻦ ﺍﻟﻌﺮﺏ ،ﻓﻨﺰﻟﻮﺍ ﺍﳊِﲑﺓ،
ﻓﻮﺛﹶﺐ ﺳﻠِﻴﻤﺔ ﺍﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﻓﹶﻬﻢٍ ﻋﻠﻰ ﺃﺑﻴﻪ ﻓﺮﻣﺎﻩ ﻓﻘﹶﺘﻠﻪ ،ﻓﻘﺎﻝ ﺃﺑﻮﻩ:
ﻓﻠﻤﺎ ﺍﺸﺘﺩ ﺴﺎﻋﺩﻩ ﺭﻤﺎﻨﻲ ﺃُﻋﻠﱢﻤﻪ ﺍﻟﺭﻤﺎﻴﺔﹶ ﻜﻝﱠ ﻴﻭﻡٍ
ﻓﺘﻔﺮﻗﹶﺖ ﺑﻨﻮ ﻣﺎﻟﻚٍ ﻭﻛﺎﻧﻮﺍ ﻋﺸﺮﺓ ﻭﳊﻘﻮﺍ ﺑﻌﻤﺎﻥ .ﻭﻣﻠﹶﻚ ﺟﺬِﳝﺔ ﺑﻦ ﻣﺎﻟﻚٍ ﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺔﹶ ﺳﻨﺔٍ ،ﻭﺫﻟﻚ ﰲ ﺃﻳﺎﻡ
ﻣﻠﹾﻚ ﺍﻟﻄﱠﻮﺍﺋﻒ ،ﻭﻫﻮ ﺃﻭﻝﹸ ﻣﻦ ﺍﺗﺨﺬﹶ ﺍﳊِﲑﺓﹶ ﺩﺍﺭﺍﹰ .ﻭﻣﻠﻚ ﺑﻌﺪﻩ ﻋﻤﺮﻭ ﺍﺑﻦ ﺃﺧﺘِﻪ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻘﺎﻝ ﻟﻪ" :ﺷﺐ
ﻋﻤﺮﻭ ﻋﻦ ﺍﻟﻄﱠﻮﻕ".
ﻭﻣﻦ ﺑﻄﻮﻢ :ﺑﻨﻮ ﺣﻮﺗﻜﺔ ﲟِﺼﺮ .ﻭﺍﳊﹶﻮﺗﻚ :ﺍﻟﺼﻐﲑ ﻣﻦ ﻛﻞﱢ ﺷﻲﺀ .ﻭﺣﻮﺍﺗﻚ ﺍﻟﻨﻌﺎﻡ :ﺭﺋﺎﳍﺎ :ﻭﻓﻴﻬﻢ ﻳﻘﻮﻝ
ﺯﻫﲑ ﺑﻦ ﺟﻨﺎﺏ:
ﻋﻨﹾﻭﻜﻡ ﺒﺎﻟﻤﺴﺎﺀﺓ ﻗﺩ ﻋﻨﹶﻭﻨﻲ ﺃﺤﻭﺘﻙ ﻴﺎ ﺒﻥ ﺃﺴﻠ ﻡ ﺃﻥ ﻗﻭﻤ ﺎﹰ
ﻭﻣﻦ ﺑﲏ ﻟﻴﺚ ﺑﻦ ﺳﻮﺩ :ﺑﻨﻮ ﻋﺴﺪِ ﻫﺬﹶﱘ ،ﻗﺒﻴﻞﹲ ﻋﻈﻴﻢ ﻛﺎﻥ ﺣﻀﻨﻪ ﻋﺒﺪ ﺃﺳﻮﺩ ﻳﻘﺎﻝ ﻟﻪ ﻫﺬﹶﱘ ،ﻓﻨﺴِﺐ ﺇﻟﻴﻪ.
ﻭﻫﺬﱘ :ﺗﺼﻐﲑ ﻫﺬﹾﻡ .ﻭﺍﳍﹶﺬﹾﻡ :ﺍﻟﻘﻄﻊ.
ﻭﻣﻦ ﺑﻄﻮﻢ :ﺟﻬﻴﻨﺔ ،ﻗﺒﻴﻞﹲ ﻋﻈﻴﻢ .ﻭﻗﺪ ﻣﺮ ﺗﻔﺴﲑﻩ .ﻭﺃﺧﻮﻩ :ﺳﻌﺪ .ﻭﺳﻌﺪ ﻭﺟﻬﻴﻨﺔﹸ ﳘﺎ ﺍﺑﻨﺎ ﺻﺤﺎ ﺭٍ ،ﻭﺳﻤﻮﺍ
ﺑﺬﻟﻚ ﻷﻧﻬﻢ ﺃﻭﻝﹸ ﻣﻦ ﺃﺻﺤﺮ ﻣﻦ ﺍﳊﺠﺎﺯ ،ﺃﻱ ﻇﻬﺮ ﻭﺑﺪﺍ .ﻗﺎﻝ ﻋﺒﺎﺱ ﺑﻦ ﻣﺮﺩﺍﺱ:
ﻭﺁﻝ ﺯﺒﻴﺩ ﻤﺨﻁﺌﺎﹰ ﺃﻭ ﻤﻼﻤِﺴﺎ ﺒﺠﻤﻊٍ ﻨﹸﺭﻴﺩ ﺃﻨﹶ ﻨﹾﻲ ﺼﺤﺎﺭٍ ﻜﻠﻴﻬﻤﺎ
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﻧﻬﺪٍ ،ﺑﻄﻦ ﻋﻈﻴﻢ .ﻭﺍﻟﻨﻬﺪ :ﺍﻟﻌﻈﻴﻢ ﺍﳋﹶﻠﹾﻖ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﺍﳋﻴﻞ .ﻳﻘﺎﻝ :ﻓﺮﺱ ﻧﻬﺪ ﻭﺭﺟﻞ ﺪ.
ﻭﻳﻘﺎﻝ :ﹶﺪ ﺍﻟﻘﻮﻡ ﺑﻌﻀﻬﻢ ﺇﱃ ﺑﻌﺾٍ ،ﺇﺫﺍ ﻀﻮﺍ ﳊﺮﺏٍ ﺃﻭ ﻏﲑﻫﺎ .ﻭﻣﻨﻪ ﻗﻮﳍﻢ :ﺛﹶﺪﻱ ﻧﺎﻫﺪ ،ﺃﻱ ﺑﺎﺭﺯ .ﻭﻛﻞﱡ
ﺷﻲﺀٍ ﺩﻧﺎ ﻣﻨﻚ ﻓﻘﺪ ﺪ .ﻭﺍﻟﻨﻬﻴﺪﺓ :ﺯﺑﺪﺓ ﻏﻠﻴﻈﺔ ﻳﺎﺑﺴﺔ.
ﻭﻣﻨﻬﻢ ﺑﻨﻮ ﻋﺬﺭﺓ ،ﻗﺒﻴﻞ ﻋﻈﻴﻢ ﻭﻗﺪ ﻣﺮ.
ﻭﻣﻦ ﺭﺟﺎﻝ ﺑﲏ ﻋﺬﺭﺓ :ﻫﺪﺑﺔ ﺑﻦ ﺍﳋﹶﺸﺮﻡ ﺑﻦ ﻛﹸﺮﺯ ﺑﻦ ﺃﰊ ﺣﻴﺔ ﺍﻟﻜﺎﻫﻦ .ﻭﻫﻮ ﺃﻭﻝﹸ ﻣﻦ ﺃﹸﻗِﻴﺪ ﰲ ﺍﻹﺳﻼﻡ .ﻭﻟﻪ
ﺣﺪﻳﺚ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﺿِﻨﺔ ،ﻭﻗﺪ ﻣﺮ ﺫﻛﺮﻫﺎ ﰲ ﺑﲏ ﻧﻤﲑ.
ﻭﻣﻦ ﺭﺟﺎﻝ ﺑﲏ ﻋﺬﹾﺭﺓ :ﺧﺎﻟﺪ ﺑﻦ ﻋﺮﻓﹸﻄﺔ ،ﺣﻠﻴﻒ ﺑﲏ ﺯﻫﺮﺓ ،ﻛﺎﻥ ﻭﻻﱠﻩ ﺳﻌﺪ ﺍﻟﻨﺎﺱ ﻳﻮﻡ ﺍﻟﻘﺎﺩﺳﻴﺔ .ﻭﺍﻟﻌﺮﻓﻂﹸ:
ﺿﺮﺏ ﻣﻦ ﺍﻟﺸﺠﺮ.
ﻭﺍﺷﺘﻘﺎﻕ ﺃﻫﻮﺩ ﻣﻦ ﺍﻟﺴﻜﻮﻥ ﻭﻟﲔ ﺍﳉﺎﻧﺐ .ﻭﺃﺣﺴِﺐ ﺍﺷﺘﻘﺎﻕ ﻳﻬﻮﺩ ﻣﻦ ﻫﺬﺍ .ﻣﻦ ﻗﻮﳍﻢ" :ﺇﻧﺎ ﻫﺪﻧﺎ ﺇﻟﻴﻚ "ﺃﻱ
ﻻﻧﺖ ﻗﻠﻮﺑﻨﺎ .ﻭﺍﻟﻨﻬﻮﻳﺪ :ﺍﻟﺘﺴﻜﲔ .ﺗﻘﻮﻝ :ﻫﻮﺩﺕ ﺍﻟﺮﺟﻞﹶ ﻣﻦ ﻧِﻔﺎﺭﻩ ،ﺇﺫﺍ ﺳﻜﹼﻨﺘﻪ .ﻭﺍﻟﺘﻬﻮﻳﺪ ﰲ ﺍﻟﺴﲑ ﻣﻦ
ﺫﻟﻚ.
ﻭﻣﻨﻬﻢ :ﺍﳌِﻘﺪﺍﺩ ﺑﻦ ﻋﻤﺮﻭ ،ﺍﻟﺬﻱ ﻳﻘﺎﻝ ﻟﻪ ﺍﺑﻦ ﺍﻷﺳﻮﺩ ،ﻛﺎﻥ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﺍﻷﻭﻟﲔ ،ﻭﻫﻮ ﺃﺣﺪ ﺻﺎﺣﺒﻲ
ﺍﻟﻔﺮﺳﲔِ ﻳﻮﻡ ﺑﺪﺭٍ ﺍﻟﺼﻐﺮﻯ ،ﻛﺎﻥ ﻓﺮﺳﺎﹰ ﻟﻠﺰﺑﲑ ﻭﺁﺧﺮ ﻟﻠﻤﻘﺪﺍﺩ.
ﻭﺍﳌِﻘﺪﺍﺩ :ﻣِﻔﻌﺎﻝ ﻣﻦ ﻗﹶﺪﺩﺕ ﺍﻟﺸﻲﺀ ﺃﻗﺪﻩ ﻗﺪﺍﹰ .ﻭﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣِﻘﺪﺍﺩ ﺍﳊﺪﻳﺪﺓﹶ ﺍﻟﱵ ﻳﻘﹶﺪ ﺎ .ﻭﺍﻟﻘِﺪﺩ :ﺍﻟﻔِﺮﻕ
ﻣﻦ ﺍﻟﻨﺎﺱ ،ﻣﻦ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞﹼ" :ﻃﺮﺍﺋِﻖ ﻗِ ﺪﺩﺍﹰ" ﻭﺍﷲ ﺃﻋﻠﻢ .ﻭﺍﻟﻘِﺪ ﻣﻌﺮﻭﻑ .ﻭﺍﻟﻘﹶﺪ :ﻣﺴﻚ ﺍﻟﺴﺨﻠﺔ ﺃﻭ ﺍﳉﺬﹶﻋﺔِ
ﻣﻦ ﺍﻟﻐﻨﻢ .ﻭﻣﺜﻞﹲ ﻣﻦ ﺃﻣﺜﺎﳍﻢ" :ﻣﻦ ﺟﻌﻞﹶ ﻗﺪﻙ ﺇﱃ ﺃﺩﳝﻚ" .ﻭﻗﺪ ﲰﺖ ﺍﻟﻌﺮﺏ ﻣِﻘﺪﺍﺩﺍﹰ ،ﻭﻗﹸﺪﺍﺩﺍﹰ .ﻭﻗِﺪﺓ :ﻣﻮﺿﻊ،
ﻭﻫﻮ ﺍﺳﻢ ﻧﺎﻗﺺ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﺑﻠِﻲ ﺑﻦ ﻋﻤﺮﻭ ،ﺃﺧﻰ ﺮﺍﺀ ،ﻳﻨﺴﺐ ﺇﻟﻴﻪ ﺑﻠﹶﻮِﻱ .ﻭﺑﻠِﻲ ﻓﻌﻴﻞ ﺇﻣﺎ ﻣﻦ ﻗﻮﳍﻢ :ﺑِﻠﹾﻮ ﺳﻔﺮٍ ،ﺃﻱ ﻧِﻀﻮ؛
ﺃﻭ ﻣﻦ ﻗﻮﳍﻢ :ﺑﻠﹶﻮﺕ ﺍﻟﺮﺟﻞﹶ ﻭﺍﺑﺘﻠﻴﺘﻪ ،ﺇﺫﺍ ﺍﺧﺘﱪﺗﻪ.
ﻭﻣﻨﻬﻢ :ﺑﻨﻮ ﻓﹶﺮﺍﻥ ﺑﻦ ﺑﻠﻲ.
ﻭﺍﺷﺘﻘﺎﻕ ﻓﹶﺮﺍﻥ ﻭﻫﻮ ﻓﹶﻌﻼﻥﹸ ،ﻣﻦ ﻗﻮﳍﻢ :ﻓﹶﺮﺭﺕ ﺍﻟﻔﺮﺱ ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﺪﻭﺍﺏ ،ﺇﺫﺍ ﻓﺘﺤﺖ ﻓﺎﻩ ﻟﺘﻌﺮﻑ ﺳﻨﻪ .ﻭﻣﻦ
ﻗﻮﳍﻢ :ﻫﺬﺍ ﻓﹶﺮ ﺑﲏ ﻓﻼﻥ ،ﺃﻱ ﺍﻟﺬﻱ ﻓﹶﺮ ﻣﻨﻬﻢ .ﻭﰲ ﺍﳊﺪﻳﺚ" :ﻫﺬﺍ ﹶﻓﺮ ﻗﹸﺮﻳﺶ" .ﻭﺍﻟﻔﺮﻳﺮ ﻭﺍﻟﻔﹸﺮﺍﺭ :ﻭﻟﺪ ﺍﳊﻤﺎﺭ.
ﻭﺭﲟﺎ ﲰﻲ ﻭﻟﺪ ﺍﻟﺒﻘﺮﺓ ﺃﻳﻀﺎﹰ ﻓﺮﻳﺮﺍﹰ .ﻭﺍﳉﹶﺬﹶﻉ ﻣﻦ ﺍﻟﻈﱠﺒﺎﺀ ﻓﺮﻳﺮ ﻭﻓﹸﺮﺍﺭ .ﻭﻗﺪ ﻗﺮﺉ" :ﻳﻮﻣﺌﺬٍ ﺃﻳﻦ ﺍﳌﻔِﺮ "ﻭ"ﺍﺑﻦ ﺍﳌﻔﹶﺮ"
ﻓﺎﳌﹶﻔِﺮ :ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻳﻔﹶﺮ ﺇﻟﻴﻪ ،ﻭﺍﳌﹶﻔﹶﺮ :ﻣﻔﻌﻞ ﻣﻦ ﺍﻟﻔِﺮﺍﺭ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﺍﺬﹼﺭ ﺑﻦ ﺫﻳﺎﺩ ،ﻗﺘﻞﹶ ﺃﺑﺎ ﺍﻟﺒﺨﺘﺮﻱ ﻳﻮﻡ ﺑﺪﺭ ،ﻭﻛﺎﻥ ﺣﻠﻴﻔﺎﹰ ﻟﻸﻧﺼﺎﺭ .ﻓﺎﺬﱠﺭ ﺭﺟﻞﹲ ﳎﺬﱠﺭ :ﻗﺼﲑ
ﻣﺘﻘﺎﺭِﺏ ﺍﳋﹶﻠﹾﻖ .ﻭﺍﳉﹶﺬﹾﺭ ﺍﻷﺻﻞ .ﻭﻣﻨﻪ ﻗﻴﻞ :ﺟﺬﹾﺭ ﻫﺬﺍ ﺍﳊﺴﺎﺏِ ،ﺃﻱ ﺃﺻﻠﻪ.
ﻭﻣﻦ ﺭﺟﺎﳍﻢ :ﻣﺎﻟﻚ ﺑﻦ ﺭﺍﻓﻠﺔ ،ﻗﺎﺗﻞﹸ ﺯﻳﺪِ ﺑﻦ ﺣﺎﺭﺛﺔ ﻳﻮﻡ ﻣﺆﺗﺔ .ﻭﺭﺍﻓﻠﺔ :ﻓﺎﻋﻠﺔﹲ ﻣﻦ ﺍﻟﺮﻓﹾﻞ ﻛﺄﻧﻪ ﻳﺮﻓﹸﻞ ﰲ ﺛﻴﺎﺑﻪ.
ﻳﻘﺎﻝ :ﺭﺟﻞﹲ ﺭِﻓﹶﻞﱞ :ﻃﻮﻳﻞ ﺍﻟﺬﱠﻳﻞ .ﻭﻓﺮﺱ ﺭِﻓﹶﻞﱞ ﻭ ﺭِﻓﹶﻦ ،ﺇﺫﺍ ﻛﺎﻥ ﻃﻮﻳﻞﹶ ﺍﻟﺬﱠﻧﺐ .ﻭﻳﻘﺎﻝ :ﺭﻓﱠﻞ ﺑﻨﻮ ﻓﻼﻥٍ ﻓﻼﻧﺎﹰ ،ﺇﺫﺍ
ﻋﻈﱠﻤﻮﻩ ﻭﺭﺃﹶﺳﻮﻩ.
ﻓﻤﻨﻬﺎ :ﺩﻳﻬﺚ ،ﻭﻫﻮ ﺃﺑﻮ ﻋﻴﺎﺽ ﺑﻦ ﺩﻳﻬﺚ ،ﺍﻟﺬﻱ ﺍﺳﺘﺠﺎﺭ ﺑﻪ ﺍﳊﺎﺭﺙﹸ ﺍﺑﻦ ﻇﺎﱂٍ ﻓﺮﺩ ﻋﻠﻴﻪ ﺇﺑﻠﹶﻪ .ﻭﺍﻟﻴﺎﺀ ﻓﻴﻪ
ﺯﺍﺋﺪﺓ .ﻭﻫﻮ ﻣﻦ ﺍﻟﺪﻫﺚ ،ﻣﻦ ﻗﻮﳍﻢ :ﺩﻫﺜﹾﺖ ﺍﻟﺸﻲﺀَ ،ﺇﺫﺍ ﻭﻃﺌﺘﻪ ﻭﻃﺌﺎﹰ ﺷﺪﻳﺪﺍﹰ.
ﻭﺩﻋﺜﺔ .ﻭﺍﻟﺪﻋﺚ :ﺍﳊِﻘﺪ ﺃﻭ ﺍﻟﺜﱠﺄﺭ ﰲ ﺍﻟﻘﻠﺐ ،ﻭﺍﳉﻤﻊ ﺃﺩﻋﺎﺙ .ﻭﺩﻋﺜﺔ :ﺃﺑﻮ ﺑﻄﻦٍ ﻣﻦ ﺍﻷﺯﺩ ،ﻭﺃﺣﺴِﺒﻪ ﻣﻦ
ﺩﻭﺱ.
ﻭﻋﺮﺯﻡ :ﺍﻟﺸﺪﻳﺪ ﺍﻟﺼﻠﺐ ،ﺃﻭ ﺍﻟﻐﻠﻴﻆ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻋﻅﺎﻡِ ﺍﻟﻠﱢﺤﻰ ﻤﻌﺭﻨﺯِﻤﺎﺕ ﺍﻟ ﻠﱠﻬﺎﺯﻡِ ﻟﻘﺩ ﺃُﻭﻗِﺩﺕﹾ ﻨﺎﺭ ﺍﻟﺸﻤﺭﺫﹶﻯ ﺒﺄﺭﺅﺱٍ
ﻭﺑﺎﻟﺒﺼﺮﺓ ﻗﻮﻡ ﻳﻘﺎﻝ ﳍﻢ ﺑﻨﻮ ﻋﺮﺯﻡ ،ﻭﻛﺎﻥ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻳﻄﻌﻦ ﻓﻴﻬﻢ.
ﻭﻛﹶﺮﺩﻡ ،ﻭﻫﻮ ﻣﻦ ﺑﲏ ﻋﺒﺲ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﺃﺧﺬ ﻣﺎﻝ ﺍﻟﺴﺎﺳِﻴﺔ ﻓﻘﺎﻟﻮﺍ ﻓﻴﻪ" :ﻛﻞﱠ ﺍﻟﻨﺎﺱِ ﺑﺎﺭﻙ ﻓﻴﻪ .ﻛﹶﺮﺩﻡ ﻻ
ﺗﺒﺎﺭِﻙ ﻓﻴﻪ" .ﻭﻫﻮ ﻣﺸﺘﻖ ﻣﻦ ﺍﻟﻜﺮﺩﻣﺔ .ﻭﻛﺎﻥ ﻛﺮﺩﻡ ﳑﻦ ﺑﻌﺚ ﺑﻪ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺯﻳﺎﺩٍ ﺇﱃ ﻗﺘﺎﻝ ﺍﳋﻮﺍﺭﺝ ﻓﺎﺰﻡ،
ﻓﻘﺎﻝ ﺍﳌﻬﻠﱠﺐ:
ﻜﺭﺩﻤﺔﹶ ﺍﻟﻌﻴﺭ ﺃﺤﺱ ﺍﻟﻀﻴﻐﹶﻤﺎ ﻟﻤﺎ ﺭﺁﻫﻡ ﻜﺭﺩﻡ ﺘﻜﺭﺩﻤﺎ
ﻭﺍﻟﻜﺮﺩﻣﺔ :ﺍﻟﻌﺪﻭ ﻣﻦ ﻓﹶﺰﻉ.
ﻭﻗﹶﻠﹾﻬﻢ ﻣﻦ ﻗﻮﳍﻢ :ﺃﻗﻠﻬﻢ ﺍﻟﺮﺟﻞﹸ ﻭﺍﻗﻠﺤﻢ ،ﺇﺫﺍ ﺃﺳﻦ .ﻭﺍﺑﻦ ﻗﹶﻠﹾﻬﻢ :ﺭﺟﻞﹲ ﻣﻦ ﺍﻷﺯﺩ ﻃﹸﻌِﻦ ﰲ ﺣﺮﺏٍ ﻛﺎﻧﺖ
ﺑﻴﻨﻬﻢ ،ﻓﻘﺎﻝ ﺍﻟﺮﺍﺟﺰ:
ﺃﻥ ﻁﹸﻌِﻥ ﺍﺒﻥ ﺍﻟﻘﹶﻠﹾﻬ ﻡ ﺯﺍﺡ ﺍﻟﻐﹶﻠﻴﻝ ﻭﺍﻟﻬ ﻡ
ﻭﺍﻟﻔﹶﺮﺝ ﺍﻟﻮﺍﺳﻊ ﻳﻘﺎﻝ ﻟﻪ ﻗﹶﻠﹾﻬﻢ.
ﻗﹶﻬﻮﺱ ﻗﺪ ﻣﺮ .ﻭﻗﹶﻬﻮﺱ ﻫﺬﺍ ﺷﻬِﺪ ﻳﻮﻡ ﺟﺒﻠﺔ ﻓﻔﺮ ﻓﻠﹶﺤِﻖ ﺑﺎﻷﺯﺩ ،ﻓﻮﻟﺪﻩ ﻓﻴﻬﻢ ﺇﱃ ﺍﻟﻴﻮﻡ.
ﻭﻗﹶﻌﻮﺱ ﻣﻦ ﺍﻟﻘﹶﻌﻮﺳﺔ ،ﻭﻫﻮ ﺍﻟﺘﺬﻟﱡﻞ ﻭﺍﻟﺘﺼﺎﻏﹸﺮ .ﻳﻘﺎﻝ :ﺗﻘﻌﻮﺱ ﺍﻟﺒﻴﺖ ،ﺇﺫﺍ ﺍﺪﻡ .ﻭﺍﺷﺘﻘﺎﻗﹸﻪ ﻣﻦ ﺍﻟﻘﹶﻌﺲ،
ﻭﺍﻟﻘﹶﻌﺲ :ﺗﺪﺍﺧﻞ ﺍﻟﻌﻨﻖ ﰲ ﺍﻟﻈﱢﻬﺮ .ﻭﻗﺎﻟﻮﺍ :ﻋِﺰﺓ ﻗﹶﻌﺴﺎﺀ ،ﺃﻱ ﻣﺘﻤﻜﱢﻨﺔ .ﻭﻗﹸﻌﻴﺲ ﺍﺳﻢ ﻣﻌﺮﻭﻑ ،ﻭﰲ ﺑﻌﺾ
ﺃﻣﺜﺎﳍﻢ" :ﺃﻫﻮﻥ ﻣﻦ ﻗﹸﻌﻴﺲٍ ﻋﻠﻰ ﻋﻤﺘﻪ".
ﻭﻃﹶﻴﺴﻞﹲ :ﻓﹶﻴﻌﻞ ﻣﻦ ﺍﻟﻄﱠﺴﻞ .ﻭﺍﻟﻄﱠﺴﻞ :ﺗﻀﺠﻀﺢ ﺍﳌﺎﺀِ ﻋﻠﻰ ﺍﻷﺭﺽ ،ﻭﺗﻀﺤﻀﺢ ﺍﻟﺴﺮﺍﺏ ﻣﺜﻠﹸﻪ .ﻃﹶﺴﻞﹶ ﺍﳌﺎﺀُ
ﻭﺍﻟﺴﺮﺍﺏ .ﻭﻃﹶﻴﺴﻠﺔ ﺍﻟﺸﺎﻋﺮ ﻣﻌﺮﻭﻑ.
ﻭﺷﻤﻌﻞﹲ :ﻓﹶﻌﻠﹶﻞ ﻣﻦ ﻗﻮﳍﻢ :ﺭﺟﻞﹲ ﻣﺸﻤﻌﻞﱞ :ﺟﺎﺩ ﰲ ﺃﻣﺮﻩ.
ﻭﻋﺮﻗﹶﻞﹲ ﺍﻟﻠﱢﺺ ﻣﻌﺮﻭﻑ ،ﻣﻦ ﺑﲏ ﺳﻌﺪ ،ﻭﻫﻮ ﺣﺪ ﺷﻌﺮﺍﺀ ﺍﻟﻠﱡﺼﻮﺹ ،ﻭﻫﻢ ﺃﺑﻮ ﺣﺮﺩﺑﺔ ،ﻭﻣﺎﻟﻚ ﺑﻦ ﺍﻟﺮﻳﺐِ.
ﻭﺟﻬﺪﻡ .ﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﺍﳌﻴﻢ ﺯﺍﺋﺪﺓﹰ ﻓﻬﻮ ﻣﻦ ﺍﳉﹶﻬﺪ ،ﺃﻭ ﺗﻜﻮﻥ ﺃﺻﻠﻴﺔﹰ ﻓﻬﻮ ﻣﻦ ﺍﳉﹶﻬﺪﻣﺔ ،ﻭﻫﻲ ﺍﻟﻠﱠﺠﺎﺝ ﰲ
ﺍﻟﺸﻲﺀ .ﻭﺟﻬﺪﻣﺔ :ﺍﻣﺮﺃﺓﹸ ﺑﺸِﲑ ﺑﻦ ﺍﳋﹶﺼﺎﺻِﻴﺔ ،ﻟﻪ ﺻﺤﺒﺔ ،ﻭﻗﺪ ﺣﺪﺛﹶﺖ ﺟﻬﺪﻣﺔﹸ ﻋﻦ ﺯﻭﺟﻬﺎ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ
ﺍﻟﻨﻌِﺮ ﺑﻦ ﺯﻣﺎﻡ ﺍﺎﺷﻌﻲ ،ﺍﻟﺬﻱ ﺃﺟﺎﺭ ﺍﻟﺰﺑﲑ ﻓﻴﻤﺎ ﺯﻋﻤﻮﺍ .ﻭﻫﺬﻩ ﺍﻟﺪﻋﻮﻯ ﺑﺎﻃﻞ ،ﺇﻧﻤﺎ ﻫﻮ ﺷﻲﺀ ﻧﻌﺎﻩ ﻋﻠﻴﻬﻢ
ﺟﺮﻳﺮ .ﻭﻫﻮ ﻣﻦ ﻗﻮﳍﻢ :ﺣِﻤﺎﺭ ﻧﻌِﺮ ﺃﻱ ﻳﻌﻀﻪ ﺍﻟﺬﺑﺎﺏ ﻓﻴﻘﹾٍﻠﹶﻖ .ﻭﺍﻟﺬﱡﺑﺎﺑﺔ ﺍﻟﻨﻌﺮﺓ ﺗﻜﻮﻥ ﻋﻠﻰ ﺍﳊﻤﲑ ﻭﻣﺎ ﺃﺷﺒﻬﻪ.
ﺍﳍﹶﺜﹾﻬﺎﺙ :ﺃﺣﺪ ﺭﺣﺎﻝِ ﺑﲏ ﻗﹸﺮﻁ ،ﻣﻦ ﺑﲏ ﲤﻴﻢ ،ﻭﻗﺪ ﻣﺮ.
ﻗﹶﺮﻫﻢ :ﺃﺣﺪ ﺑﲏ ﻣﺎﺯﻥ ،ﻣﻌﺮﻭﻑ .ﻭﻗﹶﻠﹾﻌﻢ ﺃﻳﻀﺎﹰ ﻣﻨﻬﻢ .ﻭﺍﺷﺘﻘﺎﻕ ﻗﹶﺮﻫﻢ ﻣﻦ ﺍﻟﻘﹶﺮﻫﻤﺔ ،ﺃﻭ ﻣﻦ ﺍﻟﻘﹶﺮﻩ ﻭﺍﳌﻴﻢ ﺯﺍﺋﺪﺓ.
ﻭﺃﻣﺎ ﺍﻟﻘﹶﺮﻫﺒﺔ ﻓﺸﺪﺓ ﺍﳊﹸﻤﺮﺓ ﺣﺘﻰ ﻳﻨﻘﺸﺮ ﺍﳉﻠﺪ .ﻭﺍﻟﻘﹶﺮﻩ ﳓﻮﻩ .ﻭﺃﻣﺎ ﺍﻟﻘﹶﻠﹾﻌﻤﺔ ﻓﻴﻤﻦ ﻗﻮﳍﻢ :ﺍﻗﻠﹶﻌﻢ ﺍﻟﺸﻲﺀُ ،ﺇﺫﺍ
ﺍﻧﻘﻠﹶﻊ ﻣﻦ ﺃﺻﻠﻪ.
ﺒﺎﺏ ﺁﺨﺭ
ﺍﳌﻘﺪﻣﺔ 2 ...................................................................................................
ﺃﻭﻝ ﻛﺘﺎﺏ ﺍﻻﺷﺘﻘﺎﻕ 5 ....................................................................................
ﺍﺷﺘﻘﺎﻕ ﺍﺳﻢ ﳏﻤﺪ 5 .......................................................................................
ﳏﻤﺪ 5 ..................................................................................................
ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ6 .......................................................................................... .
ﺍﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ7 ..................................................................................... .
ﺍﺑﻦ ﻫﺎﺷﻢ8 ............................................................................................ .
ﺍﺑﻦ ﻋﺒﺪ ﻣﻨﺎﻑ9 ....................................................................................... .
ﺍﺑﻦ ﻗﹸﺼﻲ11 .......................................................................................... .
ﺑﻦ ﻛﻼﺏ12 ......................................................................................... .
ﺍﺑﻦ ﻣﺮﺓ13 ............................................................................................ .
ﺍﺑﻦ ﻛﻌﺐ14 ...........................................................................................
ﺍﺑﻦ ﻟﹸﺆﻱ14 ........................................................................................... .
ﺍﺑﻦ ﻏﺎﻟﺐ15 .......................................................................................... .
ﺍﺑﻦ ﻓِﻬﺮ15 ............................................................................................ .
ﺍﺑﻦ ﻣﺎﻟﻚ15 .......................................................................................... .
ﺍﺑﻦ ﺍﻟﻨﻀﺮ16 .......................................................................................... .
ﺍﺑﻦ ﻛﻨﺎﻧﺔ16 .......................................................................................... .
ﺍﺑﻦ ﺧﺰﳝﺔ17 .......................................................................................... .
ﺍﺑﻦ ﻣﺪﺭِﻛﺔ18 ........................................................................................ .
ﺍﺑﻦ ﺇﻟﻴﺎﺱِ18 .......................................................................................... .
ﺍﺑﻦ ﻣﻀﺮ18 ........................................................................................... .
ﺍﺑﻦ ﻧِﺰﺍﺭ18 .............................................................................................
ﺍﺑﻦ ﻣﻌﺪ19 .............................................................................................
ﺍﺑﻦ ﻋﺪﻧﺎﻥ19 ......................................................................................... .