‫ﻛﺘﺎﺏ ‪:‬ﺍﳊﻴﻮﺍﻥ‬

‫ﺍﳌﺆﻟﻒ ‪ :‬ﺃﺑﻮ ﻋﺜﻤﺎﻥ ﻋﻤﺮﻭ ﺑﻦ ﲝﺮ ﺍﳉﺎﺣﻆ‬

‫ﺍﳉﺰﺀ ﺍﻷﻭﻝ‬

‫ﺧﻄﺒﺔ ﺍﻟﻜﺘﺎﺏ‬

‫) ﺑﹺﺴﻢ ﺍﻟﻠﱠﻪ ﺍﻟﺮﱠﲪﻦ ﺍﻟﺮﺣﻴﻢ (‬

‫ﻭﺑﻪ ﺛﻘﱵ‬

‫َﺟﻨﱠﺒَﻚ ﺍﻟﻠﹼُﻪ ﺍﻟﺸﱡﺒْﻬ ﹶﺔ ﻭَﻋﺼَﻤﻚ ﻣﻦ ﺍﳊﹶﲑﺓ ﻭﺟَﻌ ﹶﻞ ﺑﻴﻨﻚ ﻭﺑﲔ ﺍﳌﻌﺮﻓﺔ ﻧﺴﺒﹰﺎ ﻭﺑﲔ ﺍﻟﺼﺪﻕ َﺳﺒَﺒﹰﺎ ﻭﺣﺒﱠﺐ ﺇﻟﻴﻚ‬
‫ﻉ ﺻﺪﺭَﻙ َﺑ ْﺮ َﺩ ﺍﻟﻴﻘﲔ‬
‫ﻚ ِﻋﺰﱠ ﺍﳊﻖّ ﻭﺃﻭ َﺩ َ‬
‫ﺍﻟﺘﺜﺒﱡﺖ ﻭﺯﻳﱠﻦ ﰲ ﻋﻴﻨﻚ ﺍﻹﻧﺼﺎﻑ ﻭﺃﺫﺍﻗﻚ ﺣﻼﻭﺓ ﺍﻟﺘﻘﻮﻯ ﻭﺃﺷﻌ َﺮ ﻗﻠﺒ ِ‬
‫ﲑ ﻫﺬﺍ‬‫ﻭﻃﺮﺩ ﻋﻨﻚ ﺫﻝﱠ ﺍﻟﻴﺄﺱ ﻭﻋﺮﱠﻓﻚ ﻣﺎ ﰲ ﺍﻟﺒﺎﻃﻞ ﻣﻦ ﺍﻟﺬﻟﱠﺔ ﻭﻣﺎ ﰲ ﺍﳉﻬﻞ ﻣﻦ ﺍﻟ ِﻘﻠﱠﺔ ﻭﻟﻌﻤﺮﻱ ﻟﻘﺪ ﻛﺎﻥ ﻏ ُ‬
‫ﺖ ﻧﻔﺴﻚ ﻓﻴﻬﺎ ﻭﻭﺳَﻤْﺖ ﻋﺮﺿَﻚ ﻬﺑﺎ‬ ‫ﺏ ﰲ ﺃﻣﺮﻙ ﻭﺃﺩﻝﱠ َﻋﻠﹶﻰ ﻣﻘﺪﺍ ﹺﺭ ﻭﺯﻧﻚ ﻭﻋﻠﻰ ﺍﳊﺎﻝ ﺍﻟﱵ ﻭﺿ ْﻌ َ‬ ‫ﺍﻟﺪﻋﺎﺀ ﺃﺻﻮ َ‬
‫ﻚ ﻋﻠﻰ ﺃﰊ ﺇﺳﺤﺎﻕ ﻭﺣَﻤﻠﹸﻚ ﻋﻠﻴﻪ ﻭﻃﻌﻨُﻚ ﻋﻠﻰ‬ ‫ﻼ ﻓﻘﺪ ﺍﻧﺘﻬﻰ ﺇﱄﱠ ﻣَﻴﻠﹸ َ‬
‫ﻭﺭﺿﻴﺘﻬﺎ ﻟﺪﻳﻨﹺﻚ ﺣﻈًّﺎ ﻭﳌﺮﻭﺀﺗﻚ ﺷِﻜ ﹰ‬
‫ﻚ ﻭﳏﺎ ِﺳﻨﹺﻪ ﻭﰲ ﺫﻛ ﹺﺮ ﻣﻨﺎﻓﻊ ﺍﻟﻜﻠﺐ ﻭﻣﻀﺎﺭﱢﻩ‬ ‫َﻣ ْﻌَﺒ ٍﺪ ﻭﺗﻨﻘﹼﺼﻚ ﻟﻪ ﰲ ﺍﻟﺬﻱ ﻛﺎﻥ َﺟﺮَﻯ ﺑﻴﻨَﻬﻤﺎ ﰲ ﻣﺴﺎﻭﻱ ﺍﻟﺪﻳ ِ‬
‫ﲨ ِﻌﻪ ﻭﻣﻦ ﺗﺘﺒﱡﻌِﻪ ﻭﻧﻈﻤِﻪ ﻭﻣﻦ ﺍﳌﻮﺍ َﺯﻧَﺔ ﺑﻴﻨَﻬﻤﺎ ﻭﺍ ﹾﻟﺤُﻜﻢ ﻓﻴﻬﻤﺎ ﰒ ﻋﺒﺘَﲏ‬
‫ﻭﺍﻟﺬﻱ ﺧﺮﺟَﺎ ﺇﻟﻴﻪ ﻣﻦ ﺍﺳﺘﻘﺼﺎ ِﺀ ﺫﻟﻚ ﻭ ْ‬
‫ﺑﻜﺘﺎﺏ ﺣﻴﻞ ﺍﻟﻠﺼﻮﺹ ﻭﻛﺘﺎﺏ ِﻏﺶّ ﺍﻟﺼﻨﺎﻋﺎﺕ ﻭﻋﺒﺘَﲏ ﺑﻜﺘﺎﺏ ﺍﳌﹸﻠﹶﺢ ﻭﺍﻟﻄﱡﺮَﻑ ﻭﻣﺎ َﺣﺮﱠ ﻣﻦ ﺍﻟﻨﻮﺍﺩﺭ ﻭَﺑﺮُﺩ ﻭﻣﺎ‬
‫ﻋﺎﺩ ﺑﺎﺭﺩﻩ ﺣﺎﺭ‪‬ﺍ ﻟ ﹶﻔﺮْﻁ ﺑﺮﺩﻩ ﺣﱴ‬

‫ﻀﺘِﻬﻢ ﻟﻠﺴﱡﻤَﺤﺎﺀ ﻭﺍﻟﻘﻮ ﹺﻝ ﰲ ﺍﻟﻔﺮﻕ ﺑﲔ‬

‫ﺃﻣَﺘ َﻊ ﺑﺄﻛﺜﺮ ﻣﻦ ﺇﻣﺘﺎﻉ ﺍﳊﺎﺭّ ﻭﻋﺒﺘﲏ ﺑﻜﺘﺎﺏ ﺍﺣﺘﺠﺎﺟﺎﺕ ﺍﻟﺒﺨﻼﺀ ﻭﻣﻨﺎﻗ َ‬
‫ﺏ‬
‫ﻕ ﺃﺑﺪﹰﺍ ﳏﻤﻮﺩﹰﺍ ﻭﺍﻟﻜﺬ ُ‬
‫ﺍﻟﺼﺪﻕ ﺇﺫﺍ ﻛﺎﻥ ﺿﺎﺭّﹰﺍ ﰲ ﺍﻟﻌﺎﺟﻞ ﻭﺍﻟﻜﺬﺏ ﺇﺫﺍ ﻛﺎﻥ ﻧﺎﻓﻌﹰﺎ ﰲ ﺍﻵﺟﹺﻞ ﻭِﻟ َﻢ ﺟُﻌﻞ ﺍﻟﺼﺪ ُ‬
‫ﺃﺑﺪﹰﺍ ﻣﺬﻣﻮﻣﹰﺎ ﻭﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻐَﲑﺓ ﻭﺇﺿﺎﻋﺔ ﺍﳊﹸﺮْﻣﺔ ﻭﺑﲔ ﺍﻹﻓﺮﺍﻁ ﰲ ﺍﳊﻤﻴّﺔ ﻭﺍﻷَﻧﻔﹶﺔ ﻭﺑﲔ ﺍﻟﺘﻘﺼﲑ ﰲ ﺣﻔﻆ ﺣﻖﱢ‬
‫ﺙ ﻟِﺴﻮﺀ ﺍﻟﻘﺎﻟﹶﺔ ﻭﻫﻞ ﺍﻟﻐﲑﺓ ﺍﻛﺘﺴﺎﺏ ﻭﻋﺎﺩﺓ ﺃﻡ ﺑﻌﺾ ﻣﺎ ﻳﻌﺮﺽ ﻣﻦ ﺟﻬﺔ ﺍﻟﺪﻳﺎﻧﺔ ﻭﻟﺒﻌﺾ‬ ‫ﺍﳊﺮﻣﺔ ﻭﻗﻠﱠﺔ ﺍﻻﻛﺘﺮﺍ ِ‬
‫ﺍﻟﺘﺰﻳﱡﺪ ﻓﻴﻪ ﻭﺍﻟﺘﺤﺴﻦ ﺑﻪ ﺃﻭ ﻳﻜﻮﻥ ﺫﻟﻚ ﰲ ﻃﺒﺎﻉ ﺍﳊﺮﻳّﺔ ﻭﺣﻘﻴﻘﺔ ﺍﳉﻮﻫﺮﻳﱠﺔ ﻣﺎ ﻛﺎﻧﺖ ﺍﻟﻌﻘﻮﻝﹸ ﺳﻠﻴﻤﺔ ﻭﺍﻵﻓﺎﺕ‬
‫ﻣﻨﻔﻴﱠﺔ ﻭﺍﻷﺧﻼﻁﹸ ﻣﻌﺘﺪﻟﺔ ﻭﻋﺒﺘَﲏ ﺑﻜﺘﺎﺏ ﺍﻟﺼﱡﺮَﺣﺎﺀ ﻭﺍ ﹸﳍﺠَﻨﺎﺀ ﻭﻣﻔﺎﺧﺮﺓ ﺍﻟﺴﱡﻮﺩﺍﻥ ﻭﺍﳊﻤﺮﺍﻥ ﻭﻣﻮﺍﺯﻧﺔ ﻣﺎ ﺑﲔ ﺣﻖﱢ‬
‫ﺍﳉﺌﻮﻟﺔ ﻭﺍﻟﻌﻤﻮﻣﺔ ﻭﻋﺒﺘَﲏ ﺑﻜﺘﺎﺏ ﺍﻟﺰﺭﻉ ﻭﺍﻟﻨﺨﻞ ﻭﺍﻟﺰﻳﺘﻮﻥ ﻭﺍﻷﻋﻨﺎﺏ ﻭﺃﻗﺴﺎﻡ ﻓﻀﻮﻝ ﺍﻟﺼﻨﺎﻋﺎﺕ ﻭﻣﺮﺍﺗﺐ‬
‫ﻕ ﻣﺎ ﺑﲔ ﺍﻟﺬﻛﻮﺭ ﻭﺍﻹﻧﺎﺙ ﻭﰲ ﺃﻱﱢ ﻣﻮﺿﻊ ﻳَﻐﻠﱭ‬ ‫ﺍﻟﺘﺠﺎﺭﺍﺕ ﻭﺑﻜﺘﺎﺏ ﻓﻀﻞ ﻣﺎ ﺑﲔ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﻭﻓﺮ ﹺ‬
‫ﺕ ﻭﺍﳌﻔﻀﻮﻻﺕ ﻭﻧﺼﻴﺐ ﺃﻳﱢﻬﻤﺎ ﰲ ﺍﻟﻮﻟﺪ ﺃﻭﻓﹶﺮ ﻭﰲ ﺃﻱﱢ ﻣﻮﺿﻊ ﻳﻜﻮﻥ‬ ‫ﻀﻠﹾﻦ ﻭﰲ ﺃﻱ ﻣﻮﺿﻊ ﻳﻜﻦﱠ ﺍﳌﻐﻠﻮﺑﺎ ِ‬ ‫ﻭﻳﻔ ُ‬
‫ﺣﻘﱡﻬﻦّ ﺃﻭﺟﺐ ﻭﺃﻱﱠ ﻋﻤ ﹴﻞ ﻫﻮ ﻬﺑﻦﱠ ﺃﻟﻴﻖ ﻭﺃﻱّ ﺻﻨﺎﻋ ٍﺔ ﻫﻦﱠ ﻓﻴﻬﺎ ﺃﺑﻠﻎ (‬
‫ﻭﻋﺒﺘَﲏ ﺑﻜﺘﺎﺏ ﺍﻟﻘﺤﻄﺎﻧﻴﱠﺔ ﻭﻛﺘﺎﺏ ﺍﻟﻌﺪﻧﺎﻧﻴﱠﺔ ﰲ ﺍﻟﺮﺩّ ﻋﻠﻰ‬
 ‫ﺕ ﺍﳊﻤﻴﱠﺔ ﺇﱃ ﺣﺪﱢ ﺍﻟﻌﺼﺒﻴﱠﺔ ﻭﺃﻧﱢﻲ ﱂ ﺃﺻﻞ ﺇﱃ ﺗﻔﻀﻴﻞ ﺍﻟﻌﺪﻧﺎﻧﻴﱠﺔ ﺇﻻ ﺑﹺﺘﻨﻘﱡﺺ‬
‫ﺖ ﺃﻧّﻲ ﲡﺎﻭﺯ ُ‬
‫ﺍﻟﻘﺤﻄﺎﻧﻴﺔ ﻭﺯﻋﻤ َ‬
‫ﺏ ﻣﺎ‬
‫ﺖ ﺍﻟﻌﺮ َ‬
‫ﱄ ﺣﻘﻮﻗﹶﻬﻢ ﻛﻤﺎ ﺃﻧﱢﻲ ﺃﻋﻄﻴ ُ‬ ‫ﺨﺴْﺖ ﺍﳌﻮﺍ ﹶ‬‫ﺍﻟﻘﺤﻄﺎﻧﻴّﺔ ﻭﻋﺒﺘَﲏ ﺑﻜﺘﺎﺏ ﺍﻟﻌﺮﺏ ﻭﺍﳌﻮﺍﱄ ﻭﺯﻋﻤﺖ ﺃﻧﱢﻲ َﺑ َ‬
‫ﻕ‬
‫ﻕ ﻣﺎ ﺑﲔ ﺍﻟﻌﺮﺏ ﻭﺍﻟﻌﺠﻢ ﻫﻮ ﺍﻟﻘﻮ ﹸﻝ ﰲ ﻓﺮ ﹺ‬ ‫ﻟﻴﺲ ﳍﻢ ﻭﻋﺒﺘَﲏ ﺑﻜﺘﺎﺏ ﺍﻟﻌﺮﺏ ﻭﺍﻟﻌﺠﻢ ﻭﺯﻋﻤﺖ ﺃﻥﹼ ﺍﻟﻘﻮ ﹶﻝ ﰲ ﻓﺮ ﹺ‬
‫ﺱ‬
‫ﳋﻄﹶﻞ ﻭ َﺣ ْﻤ ﹺﻞ ﺍﻟﻨﺎ ﹺ‬
‫ﻣﺎ ﺑﲔ ﺍﳌﻮﺍﱄ ﻭﺍﻟﻌﺮﺏ ﻭﻧﺴﺒﺘَﲏ ﺇﱃ ﺍﻟﺘﻜﺮﺍﺭ ﻭﺍﻟﺘﺮﺩﺍﺩ ﻭﺇﱃ ﺍﻟﺘﻜﺜﲑ ﻭﺍﳉﻬﻞ ﲟﺎ ﰲ ﺍ ﹸﳌﻌَﺎﺩ ﻣﻦ ﺍ ﹶ‬
‫ﺍﳌﺆﻥ ﻭﻋﺒﺘَﲏ ﺑﻜﺘﺎﺏ ﺍﻷﺻﻨﺎﻡ ﻭﺑﺬﻛﺮ ﺍﻋﺘﻼﻻﺕ ﺍﳍﻨﺪ ﳍﺎ ﻭﺳﺒﺐ ﻋﺒﺎﺩﺓ ﺍﻟﻌﺮﺏ ﺇﻳّﺎﻫﺎ ﻭﻛﻴﻒ ﺍﺧﺘﻠﻔﺎ ﰲ ﺟﻬﺔ‬
‫ﺍﻟ ِﻌﻠﱠﺔ ﻣﻊ ﺍﺗّﻔﺎﻗﻬﻤﺎ ﻋﻠﻰ ﲨﻠﺔ ﺍﻟﺪﻳﺎﻧﺔ ﻭﻛﻴﻒ ﺻﺎﺭ ُﻋﺒﱠﺎﺩ ﺍﻟﹺﺒ َﺪﺩَﺓ ﻭﺍﳌﺘﻤﺴﻜﻮﻥ ﺑﻌﺒﺎﺩﺓ ﺍﻷﻭﺛﺎﻥ ﺍﳌﻨﺤﻮﺗﺔ ﻭﺍﻷﺻﻨﺎﻡ‬
‫ﺍﳌﻨﺠﻮﺭﺓ ﺃﺷﺪﱠ ﺍﻟﺪﻳّﺎﻧﲔ ﺇﻟﹾﻔﹰﺎ ﳌﺎ ﺩﺍﻧﻮﺍ ﺑﻪ ﻭﺷﻐﻔﹰﺎ ﹺﺑﻤَﺎ ﺗﻌﺒﱠﺪﻭﺍ ﻟﻪ ﻭﺃﻇ َﻬﺮَﻫﻢ ﹺﺟﺪّﹰﺍ ﻭﺃﺷﺪﱠﻫﻢ ﻋﻠﻰ ﻣﻦ ﺧﺎﻟﻔﻬﻢ ﺿِﻐﻨﹰﺎ‬
‫ﺿﻨّﹰﺎ ﻭﻣﺎ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟُﺒﺪﱢ ﻭﺍﻟﻮﺛﹶﻦ ﻭﻣﺎ ﺍﻟﻔﹶﺮﻕ ﺑﲔ ﺍﻟﻮﺛﹶﻦ ﻭﺍﻟﺼﻨﻢ ﻭﻣﺎ ﺍﻟﻔﺮﻕ ﺑﲔ‬
‫ﻭﲟﺎ ﺩﺍﻧﻮ ِ‬

‫ﺍﻟﺪﱡﻣﻴﺔ ﻭﺍﳉﺜﱠﺔ ﻭِﻟ َﻢ ﺻ ﻮﱠﺭﻭﺍ ﰲ ﳏﺎﺭﻳﺒﻬﻢ ﻭﺑﻴﻮﺕ ﻋﺒﺎﺩﺍﻬﺗﻢ ﺻُ َﻮ َﺭ ﻋﻈﻤﺎﺋﻬﻢ ﻭﺭﺟﺎ ﹺﻝ ﺩﻋﻮﻬﺗﻢ ﻭﱂ ﺗﺄﻧﱠﻘﻮﺍ ﰲ ﺍﻟﺘﺼﻮﻳﺮ‬
‫ﻭﲡ ﻮﱠﺩﻭﺍ ﰲ ﺇﻗﺎﻣﺔ ﺍﻟﺘﺮﻛﻴﺐ ﻭﺑﺎﻟﻐﻮﺍ ﰲ ﺍﻟﺘﺤﺴﲔ ﻭﺍﻟﺘﻔﺨﻴﻢ ﻭﻛﻴﻒ ﻛﺎﻧﺖ ﺃ ﻭﱠﻟﻴﱠﺔ ﺗﻠﻚ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﻛﻴﻒ ﺍﻗﺘﺮﻓﺖ‬
‫ﻑ ﻋﺪﺩﹰﺍ ﻭﻛﻴﻒ ﴰﻞ ﺫﻟﻚ‬ ‫ﺗﻠﻚ ﺍﻟﻨﱢﺤﻞ ﻭﻣﻦ ﺃﻱّ ﺷﻜﻞ ﻛﺎﻧﺖ ُﺧﺪَﻉ ﺗﻠﻚ ﺍﻟﺴﺪﻧﺔ ﻭﻛﻴﻒ ﱂ ﻳﺰﺍﻟﻮﺍ ﺃﻛﺜ َﺮ ﺍﻷﺻﻨﺎ ِ‬
‫ﺍﳌﺬﻫﺐ ﺍﻷﺟﻨﺎﺱَ ﺍﳌﺨﺘﻠﻔﺔ ﻭﻋﺒﺘﲏ ﺑﻜﺘﺎﺏ ﺍﳌﻌﺎﺩﻥ ﻭﺍﻟﻘﻮ ﹺﻝ ﰲ ﺟﻮﺍﻫ ﹺﺮ ﺍﻷﺭﺽ ﻭﰲ ﺍﺧﺘﻼﻑ ﺃﺟﻨﺎﺱ ﺍﻟ ِﻔ ِﻠﺰﱢ‬
‫ﻭﺍﻹﺧﺒﺎﺭ ﻋﻦ ﺫﺍﺋﺒﻬﺎ ﻭﺟﺎﻣﺪﻫﺎ ﻭﳐﻠﻮﻗﻬﺎ ﻭﻣﺼﻨﻮﻋﻬﺎ ﻭﻛﻴﻒ ﻳﺴﺮﻉ ﺍﻻﻧﻘﻼﺏ ﺇﱃ ﺑﻌﻀﻬﺎ ﻭﻳُﺒﻄﺊ ﻋﻦ ﺑﻌﻀﻬﺎ‬
‫ﺼَﺒﻎﹸ ﻭﺑﻌﻀﻬﺎ ﻳﺼﺒ ﹸﻎ ﻭﻳﻨﺼﺒﻎ ﻭﻣﺎ ﺍﻟﻘﻮ ﹸﻝ ﰲ‬
‫ﻭﻛﻴﻒ ﺻﺎﺭ ﺑﻌﺾ ﺍﻷﻟﻮﺍﻥ ﻳَﺼﺒُﻎ ﻭﻻ ﻳﻨﺼﺒﻎ ﻭﺑﻌﻀﻬﺎ َﻳﻨْﺼﹺﺒﻎﹸ ﻭﻻ ﻳ ْ‬
‫ﺍﻹﻛﺴﲑ ﻭﺍﻟﺘﻠﻄﻴﻒ ﻭﻋﺒﺘَﲏ ﺑﻜﺘﺎﺏ ﻓﺮﻕ ﻣﺎ ﺑﲔ ﻫﺎﺷ ﹴﻢ ﻭﻋﺒﺪ ﴰﺲ ﻭﻛﺘﺎﺏ ﻓﺮﻕ ﻣﺎ ﺑﲔ ﺍﳉﻦّ ﻭﺍﻹﻧﺲ ﻭﻓﺮﻕ ﻣﺎ‬
‫ﺑﲔ ﺍﳌﻼﺋﻜﺔ ﻭﺍﳉﻦّ ﻭﻛﻴﻒ ﺍﻟﻘﻮ ﹸﻝ ﰲ ﻣﻌﺮﻓﺔ ﺍﳍﺪﻫﺪ ﻭﺍﺳﺘﻄﺎﻋﺔ ﺍﻟﻌﻔﺮﻳﺖ ﻭﰲ ﺍﻟﺬﻱ ﻛﺎﻥ ﻋﻨﺪﻩ ﻋِﻠﹾﻢٌ ﻣﻦ ﺍﻟﻜﺘﺎﺏ‬
‫ﻭﻣﺎ ﺫﻟﻚ ﺍﻟﻌﻠﻢ ﻭﻣﺎ ﺗﺄﻭﻳﻞ ﻗﻮﳍﻢ ‪ :‬ﻛﺎﻥ ﻋﻨﺪﻩ ﺍﺳﻢ ﺍﻟﻠﹼﻪ ﺍﻷﻋﻈﻢ‬

‫ﻭﻋﺒﺘﲏ ﺑﻜﺘﺎﺏ ﺍﻷﻭﻓﺎﻕ ﻭﺍﻟﺮﻳﺎﺿﺎﺕ ﻭﻣﺎ ﺍﻟﻘﻮ ﹸﻝ ﰲ ﺍﻷﺭﺯﺍﻕ ﻭﺍﻹﻧﻔﺎﻗﺎﺕ ﻭﻛﻴﻒ ﺃﺳﺒﺎﺏ ﺍﻟﺘﺜﻤﲑ ﻭﺍﻟﺘﺮﻗﻴﺢ‬
‫ﻒ ﳚﺘﻠﺐ ﺍﻟﺘﺠﺎﺭ ﺍﳊﹸﺮَﻓﺎﺀ ﻭﻛﻴﻒ ﺍﻻﺣﺘﻴﺎﻝ ﻟﻠﻮﺩﺍﺋﻊ ﻭﻛﻴﻒ ﺍﻟﺘﺴﺒﱡﺐ ﺇﱃ ﺍﻟﻮﺻﺎﻳﺎ ﻭﻣﺎ ﺍﻟﺬﻱ ﻳﻮﺟﺐ ﳍﻢ‬
‫ﻭﻛﻴ َ‬
‫ﺣﺴﻦ ﺍﻟﺘﻌﺪﻳﻞ ﻭﻳﺼﺮﻑ ﺇﻟﻴﻬﻢ ﺑﺎﺏ ﺣﺴﻦ ﺍﻟﻈﻦ ﻭﻛﻴﻒ ﺫﻛﺮﻧﺎ ﻏﺶﱠ ﺍﻟﺼﻨﺎﻋﺎﺕ ﻭﺍﻟﺘﺠﺎﺭﺍﺕ ﻭﻛﻴﻒ ﺍﻟﺘﺴﺒﱡﺐ‬
‫ﺇﱃ ﺗﻌﺮﻑ ﻣﺎ ﻗﺪ ﺳﺘﺮﻭﺍ ﻭﻛﺸﻒ ﻣﺎ ﻣﻮﱠﻫﻮﺍ ﻭﻛﻴﻒ ﺍﻻﺣﺘﺮﺍﺱ ﻣﻨﻪ ﻭﺍﻟﺴﻼﻣﺔ ﻣﻦ ﺃﻫﻠﻪ ﻭﻋﺒﺘﲏ ﺑﺮﺳﺎﺋﻠﻲ ﻭﺑﻜﻞﹼ‬
‫ﻣﺎ ﻛﺘﺒﺖ ﺑﻪ ﺇﱃ ﺇﺧﻮﺍﱐ ﻭﺧُﻠﹶﻄﺎﺋﻲ ﻣﻦ ﻣَﺰْﺡ ﻭ ﹺﺟﺪﱟ ﻭﻣﻦ ﺇﻓﺼﺎﺡ ﻭﺗﻌﺮﻳﺾ ﻭﻣﻦ (‬
‫ﻆ ﺗُﺒﻜﻲ ‪.‬‬
‫ﺗﻐﺎﻓﹸﻞ ﻭﺗﻮﻗﻴﻒ ﻭﻣﻦ ﻫﺠﺎﺀ ﻻ ﻳﺰﺍﻝ ﻣِﻴﺴَﻤﻪ ﺑﺎﻗﻴﹰﺎ ﻭﻣﺪﻳﺢ ﻻ ﻳﺰﺍﻝ ﺃﺛﺮُﻩ ﻧﺎﻣﻴﹰﺎ ﻭﻣﻦ ُﻣﻠﹶﺢ ﺗُﻀﺤِﻚ ﻭﻣﻮﺍﻋ ﹶ‬
‫ﻭﻋﺒﺘَﲏ ﺑﺮﺳﺎﺋﻠﻲ ﺍﳍﺎﴰﻴّﺎﺕ ﻭﺍﺣﺘﺠﺎﺟﻲ ﻓﻴﻬﺎ ﻭﺍﺳﺘﻘﺼﺎﺋﻲ ﻣﻌﺎﻧﻴَﻬﺎ ﻭﺗﺼﻮﻳﺮﻱ ﳍﺎ ﰲ ﺃﺣﺴَﻦ ﺻﻮﺭﺓ ﻭﺇﻇﻬﺎﺭﻱ ﳍﺎ‬
‫ﺖ ﺑﺬﻟﻚ ﻣﻦ ﺣﺪﱢ ﺍﳌﻌﺘﺰﻟﺔ ﺇﱃ ﺣﺪ ﺍﻟﺰﻳﺪﻳّﺔ ﻭﻣﻦ ﺣﺪّ ﺍﻻﻋﺘﺪﺍﻝ ﰲ ﺍﻟﺘﺸﻴﱡﻊ‬ ‫ﺖ ﺃﻧّﻲ ﻗﺪ ﺧﺮﺟ ُ‬
‫ﰲ ﺃﰎﱢ ﺣﻠﻴﺔ ﻭﺯﻋﻤ َ‬
‫ﺖ ﺃﻥﹼ ﻣﻘﺎﻟﺔ ﺍﻟﺰﻳﺪﻳﺔ ﺧﻄﺒﺔ ﻣﻘﺎﻟ ِﺔ ﺍﻟﺮﺍﻓﻀَﺔ ﻭﺃﻥﹼ ﻣﻘﺎﻟﺔ‬
‫ﻭﺍﻻﻗﺘﺼﺎﺩ ﻓﻴﻪ ﺇﱃ ﺣﺪﱢ ﺍﻟﺴﺮﻑ ﻭﺍﻹﻓﺮﺍﻁ ﻓﻴﻪ ﻭﺯﻋﻤ َ‬
‫ﺕ ﻋﻠﻴﻪ ﺍﻟﻌﺎﺩﺓ ﺃﻥ ﻛﻞﱠ ﻛﺒﲑ ﻓﺄ ﻭّﻟ ُﻪ ﺻﻐﲑ‬
‫ﺖ ﺃﻥﹼ ﰲ ﺃﺻﻞ ﺍﻟﻘﻀﻴّﺔ ﻭﺍﻟﺬﻱ َﺟ َﺮ ْ‬
‫ﺍﻟﺮﺍﻓﻀﺔ ﺧﻄﺒﺔ ﻣﻘﺎﻟﺔ ﺍﻟﻐﺎﻟﻴَﺔ ﻭﺯﻋﻤ َ‬
‫ﻭﺃﻥﱠ ﻛﻞﱠ ﻛﺜﲑ ﻓﺈﳕﺎ ﻫﻮ ﻗﻠﻴﻞ ﺟُﻤﻊ ِﻣ ْﻦ ﻗﻠﻴﻞ ﻭﺃﻧﺸﺪﺕ ﻗﻮﻝ ﺍﻟﺮﺍﺟﺰ ‪:‬‬
 ‫ﺤ ُﻖ ﺍﻟﻨﺨ ﹺﻞ ** ﻣﻦ ﺍﻟﻔﹶﺴﻴﻞ ( ﻭﺃﻧﺸﺪﺕ ﻗﻮﻝ‬ ‫ﲑ ﺑﺎﳉﻠﻴﻞ ** ﻭﺇﳕﺎ ﺍﻟ ﹶﻘ ْﺮﻡُ ﻣﻦ ﺍ َﻷﻓِﻴﻞ ( ) ﻭ ُﺳ ُ‬
‫) ﻗﺪ ﻳَﻠﺤَﻖ ﺍﻟﺼﻐ ُ‬
‫ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﺭﺏّ ﻛﺒﲑ ﻫﺎﺟَﻪ ﺻﻐﲑٌ ** ﻭﰲ ﺍﻟﺒُﺤﻮﺭ ﺗَﻐﺮَﻕ ﺍﻟﺒﺤﻮ َﺭُ ( ﻭﻗﻠﺖ ‪ :‬ﻭﻗﺎﻝ ﻳﺰﻳ ُﺪ ﺑﻦ ﺍﳊﻜﻢ ‪ ) :‬ﻓﺎﻋﻠﻢ‬
‫ﺖ ‪ :‬ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) :‬ﺻﺎﺭ‬ ‫ﺑﲏ ﻓﺈﻧﻪ ** ﺑﺎﻟﻌﻠﻢ ﻳﻨﺘﻔﻊ ﺍﻟﻌﻠﻢ ( ) ﺇﻥ ﺍﻷﻣﻮﺭ ﺩﻗﻴﻘﻬﺎ ** ﳑﺎ ﻳﻬﻴﺞ ﻟﻪ ﺍﻟﻌﻈﻴﻢ ( ﻭﻗﻠ َ‬
‫ﺟﺪﹰﺍ ﻣﺎ ﻣﺰﺣﺖ ﺑﻪ ** ﺭﺏ ﺟ ٍﺪ ﺳﺎﻗﻪ ﺍﻟﻠﻌﺐ ( ﻭﺃﻧﺸﺪﺕ ﻗﻮﻝ ﺍﻵﺧﺮ ‪ ) :‬ﻗﺪ ﻳﺒﻌﺚ ﺍﻷﻣﺮ ﺍﻟﻜﺒﲑ ﺻﻐﲑﺓ **‬
‫ﺣﱴ ﺗﻈﻞ ﻟﻪ ﺍﻟﺪﻣﺎﺀ ﺗﺼﺒﺐ ( ﻭﻗﺎﻟﺖ ﹶﻛﺒْﺸﺔ ﺑﻨﺖ َﻣ ْﻌ ِﺪ ﻳﻜﹶﺮﹺﺏ ‪:‬‬

‫) ﺟﺪﻋﺘﻢ ﺑﻌﺒﺪ ﺍﷲ ﺁﻧﻒ ﻗﻮﻣﻪ ** ﺑﲏ ﻣﺎﺯﻥ ﺃﻥ ﺳﺐ ﺭﺍﻋﻲ ﺍﶈﺰﻡ ( ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) :‬ﺃﻳﺔ ﻧﺎﺭ ﻗﺪﺡ ﺍﻟﻘﺎﺩﺡ **‬
‫ﻭﺃﻱ ﺟ ٍﺪ ﺑﻠﻎ ﺍﳌﺎﺯﺡ ( ﻭﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ‪ :‬ﺍﻟ َﻌﺼَﺎ ﻣﻦ ﺍﻟﻌُﺼَﻴﱠﺔ ﻭﻻ ﺗﻠﺪ ﺍﳊﻴﱠ ﹶﺔ ﺇﻻ ﺣَﻴﱠﺔﹲ ‪.‬‬
‫ﺖ ﻛﺘﺎﰊ ﰲ ﺍﻟﻘﻮﻝ ﰲ (‬ ‫ﺖ ﻛﺘﺎﰊ ﰲ ﺧﻠﹾﻖ ﺍﻟﻘﺮﺁﻥ ﻛﻤﺎ ﻋﺒﺖ ﻛﺘﺎﰊ ﰲ ﺍﻟﺮﺩﱢ ﻋﻠﻰ ﺍﳌﺸﺒّﻬﺔ ﻭ ِﻋ ْﺒ َ‬ ‫ﻭﻋﺒ َ‬
‫ﺖ‬
‫ﺖ ﻛﺘﺎﰊ ﰲ ﺍﻻﺣﺘﺠﺎﺝ ﻟﻨﻈﻢ ﺍﻟﻘﺮﺁﻥ ﻭﻏﺮﻳﺐ ﺗﺄﻟﻴﻔﻪ ﻭﺑﺪﻳ ﹺﻊ ﺗﺮﻛﻴﺒﻪ ﻭﻋﺒ َ‬ ‫ﺃﺻﻮﻝ ﺍﻟﻔﺘﻴﺎ ﻭﺍﻷﺣﻜﺎﻡ ﻛﻤﺎ ﻋﺒ َ‬
‫ﺖ ﻛﺘﺎﰊ ﰲ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ ﻭﻛﺘﺎﰊ ﻋﻠﻰ‬ ‫ﻣﻌﺎﺭﺿَﱵ ﻟﻠﺰﻳ ِﺪﻳﱠﺔ ﻭﺗﻔﻀﻴﻠﻲ ﺍﻻﻋﺘﺰﺍ ﹶﻝ ﻋﻠﻰ ﻛﻞﱢ ﹺﻧﺤْﻠﺔ ﻛﻤﺎ ﻋﺒ َ‬
‫ﺖ ﲨﻠﹶﺔ ﻛﺘﱯ ﰲ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﺘﻤﺴﺖ ﻬﺗﺠﻴﻨَﻬﺎ ﺑﻜﻞﱢ ﺣﻴﻠﺔ ﻭﺻﻐﱠﺮﺕ ﻣﻦ ﺷﺄﻬﻧﺎ ﻭﺣﻄﹶﻄﺖ‬ ‫ﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﻟﻴﻬﻮﺩ ﰒﱠ ﻋﺒ َ‬
‫ﺏ‬
‫ﺏ ﺃﺻﺤﺎ ﹺ‬‫ﺖ ﻛﺘﺎﺏ ﺍﳉﻮﺍﺑﺎﺕ ﻭﻛﺘﺎﺏ ﺍﳌﺴﺎﺋﻞ ﻭﻛﺘﺎ َ‬ ‫ﻣﻦ ﻗﺪﺭﻫﺎ ﻭﺍﻋﺘﺮﺿﺖ ﻋﻠﻰ ﻧﺎﺳﺨﻴﻬﺎ ﻭﺍﳌﻨﺘﻔﻌﲔ ﻬﺑﺎ ﻓﻌﺒ َ‬
‫ﺖ ﺇﻧﻜﺎﺭﻱ ﺑﺼﲑﹶﺓ ﻏﻨﺎﻡ ﺍﳌﺮﺗﺪﱢ ﻭﺑﺼﲑﹶﺓ ﻛﻞﱢ ﺟﺎﺣﺪ‬
‫ﺏ ﺍﳊﺠﱠﺔ ﰲ ﺗَﺜﺒﻴﺖ ﺍﻟﻨﺒ ﻮّﺓ ﻭﻛﺘﺎﺏ ﺍﻷﺧﺒﺎﺭ ﰒﹼ ﻋﺒ َ‬
‫ﺍﻹﳍﺎﻡ ﻭﻛﺘﺎ َ‬
‫ﺖ‬
‫ﻭﻣﻠﺤﺪ ﻭﺗﻔﺮﻳﻘﻲ ﺑﲔ ﺍﻋﺘﺮﺍﺽ ﺍﻟ ُﻐﻤْﺮ ﻭﺑﲔ ﺍﺳﺘﺒﺼﺎﺭ ﺍﶈﻖّ ﻭﻋﺒ َ‬

‫ﲔ ﺍﻟﻨﱯّ ﻭﺍﳌﺘﻨﱯ ﻭﺍﻟﻔﺮﻕ ﻣﺎ‬

‫ﻕ ﻣﺎ ﺑ َ‬
‫ﳉ ْﻬ ِﻤﻴّﺔ ﰲ ﺍﻹﺩﺭﺍﻙ ﻭﰲ ﻗﻮﳍﻢ ﰲ ﺍﳉﹶﻬْﺎﻻﺕ ﻭﻛﺘﺎﺏ ﺍﻟﻔﺮ ﹺ‬ ‫ﺏ ﺍﻟﺮﺩﱢ ﻋﻠﻰ ﺍ ﹶ‬
‫ﻛﺘﺎ َ‬
‫ﺕ ﺇﱃ ﻛﺘﺎﰊ ﻫﺬﺍ ﺑﺎﻟﺘﺼﻐﲑ ﻟﻘﺪﺭﻩ‬ ‫ﲔ ﺍﳊﻘﺎﺋ ﹺﻖ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻷﻋﻼﻡ ﺍﻟﺒﺎ ﻫِﺮﺓ ﰒﹼ ﻗﺼﺪ َ‬
‫ﳊﻴَﻞ ﻭﺍﳌﺨﺎﺭﻳﻖ ﻭﺑ َ‬‫ﲔﺍ ِ‬
‫ﺑ َ‬
‫ﻭﺍﻟﺘﻬﺠﲔ ﻟﻨﻈﻤﻪ ﻭﺍﻻﻋﺘﺮﺍﺽ ﻋﻠﻰ ﻟﻔﻈﻪ ﻭﺍﻟﺘﺤﻘﲑ ﳌﻌﺎﻧﻴﻪ ﻓ َﺰﺭَﻳﺖ ﻋﻠﻰ ﹾﳓِﺘ ِﻪ ﻭﺳَﺒﻜﻪ ﻛﻤﺎ َﺯﺭَﻳﺖ ﻋﻠﻰ ﻣﻌﻨﺎ ُﻩ‬
‫ﲰ ِﻪ‬
‫ﺖ ﰲ ﺍﻟﻐﺮﺽ ﺍﻟﺬﻱ ﺇﻟﻴﻪ ﻧﺰﻋْﻨﺎ ﻭﺍﻟﻐﺎﻳﺔ ﺍﻟﱵ ﺇﻟﻴﻬﺎ ﹶﻗﺼَﺪﻧﺎ ﻋﻠﻰ ﺃﻧّﻪ ﻛﺘﺎ ﺏٌ ﻣﻌﻨﺎﻩ ﺃﻧَﺒﻪُ ﻣﻦ ﺍ ِ‬‫ﻭﻟﻔﻈِﻪ ﰒﹼ ﻃﻌﻨ َ‬
‫ﺝ ﺇﻟﻴﻪ ﺍﻟﻌﺎﱂ ﺍﳋﺎﺻﻲ ﻭﳛﺘﺎﺝ ﺇﻟﻴﻪ‬ ‫ﺝ ﺇﻟﻴﻪ ﺍﳌﺘﻮﺳﱢﻂ ﺍﻟﻌﺎﻣﻲ ﻛﻤﺎ ﳛﺘﺎ ُ‬ ‫ﻭﺣﻘﻴﻘﺘ ُﻪ ﺁَﻧﻖُ ﻣﻦ ﻟﻔﻈﻪ ﻭﻫﻮ ﻛﺘﺎ ﺏٌ ﳛﺘﺎ ُ‬
‫ﺍﻟﺮﱠﻳﱢﺾ ﻛﻤﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﺍﳊﺎﺫﻕ ‪ :‬ﺃﻣﺎ ﺍﻟﺮّﻳﺾ ﻓﻠﻠﺘﻌﻠﱡﻢ ﻭﺍﻟﺪﺭْﺑﺔ ﻭﻟﻠﺘﺮﺗﻴﺐ ﻭﺍﻟﺮﻳﺎﺿﺔ ﻭﻟﻠﺘﻤﺮﻳ ﹺﻦ ﻭﲤﹾﻜﲔ ﺍﻟﻌﺎﺩﺓ ﺇ ﹾﺫ‬
‫ﻕ ﻓﻠﻜﻔﺎﻳِﺔ ﺍﳌﹸﺆﻧﺔ ﻷﻥ ﻛﻞﱠ‬ ‫ﺕ ﻣﻌﺎﻧﻴﻪ ﻣﻨﺰّﻟﺔ ﻭﺃﻣﺎ ﺍﳊﺎﺫ ُ‬‫ﻛﺎﻥ ﺟﻠﻴﻠﹸﻪ ﻳﺘﻘﺪﻡ ﺩﻗﻴﻘﻪ ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻘﺪﱢﻣﺎﺗﻪ ﻣﺮﺗﺒ ﹰﺔ ﻭﻃﺒﻘﺎ ُ‬
‫ﻣﻦ ﺍﻟﺘﻘﻂ ﻛﺘﺎﺑﹰﺎ ﺟﺎﻣﻌﹰﺎ ﻭﺑﺎﺑﹰﺎ ﻣﻦ ﺃﻣﱠﻬﺎﺕ ﺍﻟﻌﻠﻢ ﳎﻤﻮﻋﹰﺎ ﻛﺎﻥ ﻟﻪ ﻏﹸﻨْﻤﻪ ﻭﻋﻠﻰ ﻣﺆﻟﹼﻔﻪ ﻏﹸﺮﻣُﻪ ﻭﻛﺎﻥ ﻟﻪ ﻧﻔﻌُﻪ ﻭﻋﻠﻰ‬
‫ﺿ ِﻪ ﻋﻘﻠﹶﻪ ﺍﳌﻜﺪﻭ َﺩ ﻋﻠﻰ ﺍﻟﻌﻘﻮ ﹺﻝ ﺍﻟﻔﺎﺭﻏﺔ‬
‫ﺿ ِﻪ ﳌﻄﺎﻋِﻦ ﺍﻟُﺒﻐَﺎ ِﺓ ﻭﻻﻋﺘﺮﺍﺽ ﺍﳌﻨﺎ ِﻓﺴِﲔ ﻭﻣﻊ ﻋ ْﺮ ِ‬
‫ﺻﺎﺣِﺒ ِﻪ ﹶﻛﺪﱡﻩ ﻣ َﻊ ﺗﻌﺮﱡ ِ‬
‫ﺐ ﻓﻘﻪ‬
‫ﺐ ﻋﻠﻢ ﺃﻭ ﻫﺠ َﻢ ﻋﻠﻴﻪ ﻃﺎﻟ ُ‬ ‫ﺴﺪَﺓ ﻭﻣﱴ ﹶﻇﻔِﺮ ﲟﺜﻠﻪ ﺻﺎﺣ ُ‬ ‫ﻭﻣﻌﺎﻧﻴﻪ ﻋﻠﻰ ﺍﳉﻬﺎﺑﹺﺬﺓ ﻭﲢﻜﻴﻤﻪ ﻓﻴﻪ ﺍﳌﺘﺄﻭﱢﻟﲔ ﻭﺍﳊ َ‬
‫ﻭﻫﻮ ﻭﺍﺩﻉٌ ﺭﺍﻓِﻪ ﻭَﻧﺸِﻴﻂ ﺟَﺎﻡﱞ‬

‫ﻭﻣﺆﻟﱢﻔﻪ ﻣُﺘﻌَﺐٌ ﻣﻜﺪﻭﺩ ﻓﻘﺪ ﻛﹸﻔﻲ َﻣﺆُﻭﻧَﺔ ﲨﻌﻪ ﻭﺧﺰﻧﹺﻪ ﻭﻃﻠﺒﹺﻪ ﻭﺗﺘﺒﱡﻌِﻪ ﻭﺃﻏﻨﺎﻩ ﺫﻟﻚ ﻋﻦ ﻃﻮﻝ ﺍﻟﺘﻔﻜﲑ ﻭﺍﺳﺘﻔﺎ ِﺩ‬
‫ﺍﻟﻌﻤﺮ ﻭﻓﻞﱢ ﺍﳊﺪﱢ ﻭﺃﺩﺭَﻙ ﺃﻗﺼﻰ ﺣﺎﺟﺘِﻪ ﻭﻫﻮ ﳎﺘﻤ ُﻊ ﺍﻟ ﹸﻘ ﻮﱠﺓ ﻭﻋﻠﻰ ﺃﻥﹼ ﻟﻪ ﻋﻨﺪ ﺫﻟﻚ ﺃﻥ ﳚ َﻌ ﹶﻞ ﻫُﺠﻮﻣﻪ ﻋﻠﻴﻪ ﻣﻦ‬
‫ﺍﻟﺘﻮﻓﻴﻖ ﻭﻇﻔﹶﺮﻩ ﺑﻪ ﺑﺎﺑﹰﺎ ﻣﻦ ﺍﻟﺘﺴﺪﻳﺪ ‪.‬‬
‫ﺏ ﻭﺍﻟ َﻌﺠَﻢ ﻷﻧﻪ ﻭﺇﻥ ﻛﺎ ﹶﻥ َﻋﺮَﺑﻴ‪‬ﺎ ﺃﻋﺮﺍﺑﻴﹰﺎ ﻭﺇﺳﻼﻣﻴ‪‬ﺎ ﲨﺎﻋﻴ‪‬ﺎ‬
‫ﻭﻫﺬﺍ ﻛﺘﺎ ﺏٌ ﺗﺴﺘﻮﻱ ﻓﻴﻪ ﺭﻏﺒﹸﺔ ﺍﻷُﻣﻢ ﻭﺗﺘﺸﺎﺑَﻪ ﻓﻴﻪ ﺍﻟ ُﻌ ْﺮ ُ‬
 ‫ﲔ‬
‫ﻉ ﻭﻋﻠﹾﻢ ﺍﻟﺘﺠﺮﹺﺑﺔ ﻭﺃﺷ َﺮ َﻙ ﺑﲔ ﻋﻠ ﹺﻢ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺑ َ‬
‫ﻑ ﺍﻟﻔﻠﺴﻔﺔ ﻭﲨﻊ ﺑﲔ ﻣﻌﺮﻓ ِﺔ ﺍﻟﺴﻤﺎ ﹺ‬ ‫ﻓﻘﺪ ﺃ َﺧ ﹶﺬ ﻣﻦ ﻃﹸ َﺮ ِ‬
‫ﹺﻭﺟْﺪﺍﻥ ﺍﳊﺎﺳﱠﺔ ﻭﺇﺣﺴﺎﺱ ﺍﻟﻐﺮﻳﺰﺓ ﻭﻳﺸﺘﻬﻴﻪ ﺍﻟﻔﺘﻴﺎﻥ ﻛﻤﺎ ﺗﺸﺘﻬﻴﻪ ﺍﻟﺸﻴُﻮﺥ ﻭﻳﺸﺘﻬﻴﻪ ﺍﻟﻔﺎِﺗﻚُ ﻛﻤﺎ ﻳﺸﺘﻬﻴﻪ ﺍﻟﻨﺎﺳﻚ‬
‫ﺐ ﺫﻭ ﺍﻟﻠﱠﻬﻮ ﻛﻤﺎ ﻳﺸﺘﻬﻴﻪ ﺍﺠﻤﻟﺪّ ﺫﻭ (‬
‫ﻭﻳﺸﺘﻬﻴﻪ ﺍﻟﻼﻋ ُ‬
‫ﺍﳊﹶﺰْﻡ ﻭﻳﺸﺘﻬﻴﻪ ﺍﻟ ُﻐ ﹾﻔ ﹸﻞ ﻛﻤﺎ ﻳﺸﺘﻬﻴﻪ ﺍﻷﺭﻳﺐ ﻭﻳﺸﺘﻬﻴﻪ ﺍﻟﻐﱯﱡ ﻛﻤﺎ ﻳﺸﺘﻬﻴﻪ ﺍﻟﹶﻔﻄِﻦ ‪.‬‬
‫ﻭﻋﺒﺘَﲏ ﲝﻜﺎﻳﺔ ﻗﻮ ﹺﻝ ﺍﻟﻌﺜﹾﻤﺎﹺﻧﻴﱠﺔ ﻭﺍﻟﻀﱢﺮَﺍﺭﻳﺔ ﻭﺃﻧﺖ ﺗﺴﻤﻌﲏ ﺃﻗﻮﻝ ﰲ ﺃ ﻭﱠﻝ ﻛﺘﺎﰊ ‪ :‬ﻭﻗﺎﻟﺖ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ﻭﺍﻟﻀﺮﺍﺭﻳﱠﺔ ﻛﻤﺎ‬
‫ﺖ ﻋﻠﻲّ‬‫ﺖ ﻋﻠﻲﱠ ﺑﺎﻟﻨﺼْﺐ ﳊﻜﺎﻳﱵ ﻗﻮﻝ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ﻓﻬﻼﱠ ﺣﻜﻤ َ‬ ‫ﲰﻌﺘَﲏ ﺃﻗﻮﻝ ‪ :‬ﻗﺎﻟﺖ ﺍﻟﺮﺍﻓﻀﺔ ﻭﺍﻟﺰﻳﺪﻳﺔ ﻓﺤﻜﻤ َ‬
‫ﺖ ﻋﻨﺪﻙ ﻣﻦ‬ ‫ﺖ ﻋﻨﺪَﻙ ﻣﻦ ﺍﻟﻐﺎﻟِﻴﺔ ﳊﻜﺎﻳﱵ ﺣﺠﺞ ﺍﻟﻐﺎﻟﻴﺔ ﻛﻤﺎ ﻛﻨ ُ‬ ‫ﺑﺎﻟﺘﺸﻴﱡﻊ ﳊﻜﺎﻳﱵ ﻗﻮﻝ ﺍﻟﺮﺍﻓﻀﺔ ﻭﻫﻼ ﻛﻨ ُ‬
‫ﺍﻟﻨﺎﺻِﺒﺔ ﳊﻜﺎﻳﱵ ﻗﻮ ﹶﻝ ﺍﻟﻨﺎﺻِﺒﺔ ﻭﻗﺪ ﺣﻜﻴﻨﺎ ﰲ ﻛﺘﺎﺑﻨﺎ ﻗﻮ ﹶﻝ ﺍﻹﺑﺎﺿﻴﱠﺔ ﻭﺍﻟﺼﱡﻔﹾﺮﻳﺔ ﻛﻤﺎ ﺣﻜﻴﻨﺎ ﻗﻮ ﹶﻝ ﺍﻷﺯﺍﺭﻗﺔ‬
‫ﻭﺍﻟﺰﻳﺪﻳﺔ ﻭﻋﻠﻰ‬

‫ﻫﺬﻩ ﺍﻷﺭﻛﺎﻥ ﺍﻷﺭﺑﻌﺔ ُﺑﹺﻨﻴَﺖ ﺍﳋﺎﺭﺟﻴﺔ ﻭﻛ ﱡﻞ ﺍﺳ ﹴﻢ ﺳﻮﺍﻫﺎ ﻓﺈﳕﺎ ﻫﻮ ﻓﺮﻉٌ ﻭﻧﺘﻴﺠﺔﹲ ﻭﺍﺷﺘﻘﺎﻕٌ ﻣﻨﻬﺎ ﻭﳏﻤﻮﻝﹲ ﻋﻠﻴﻬﺎ‬
‫ﺖ ﺑﺄﻥ ﺗﻜﻮﻥ ﺃﺳﺮﻉ ﻣﻦ‬ ‫ﺻﺒَﺔ ﻓﻜﻴﻒ ﺭﺿﻴ َ‬
‫ﻭﺇﻻﱠ ﻛﻨﱠﺎ ﻋﻨﺪَﻙ ﻣﻦ ﺍﳋﺎﺭﺟﻴﺔ ﻛﻤﺎ ﺻﺮﻧﺎ ﻋﻨﺪَﻙ ﻣﻦ ﺍﻟﻀﱢﺮَﺍﺭﻳﱠﺔ ﻭﺍﻟﻨﺎ ِ‬
‫ﺕ ﺣﻜﺎﻳﱵ ﻋﻦ ﺍﻟﻌﺜﻤﺎﻧﻴﱠﺔ ﻭﺍﻟﻀﱢﺮﺍﺭﻳﱠﺔ‬
‫ﺍﻟﺸﻴﻌﺔ ﺃﺳﺮﻉ ﺇﱃ ﺇﻋﺮﺍﺽ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﳋﺎﺭﺟﻴﺔ ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﺗﻜﻮﻥ ﻭﺟﺪ َ‬
‫ﺖ ﺑﺎﻃﻞ‬
‫ﺃﺷﺒ َﻊ ﻭﺃﲨ َﻊ ﻭﺃَﺗﻢﱠ ﻭﺃﺣﻜﻢ ﻭﺃﺟﻮﺩ ﺻﻨﻌﺔ ﻭﺃﺑﻌﺪ ﻏﺎﻳﺔ ﻭﺭﺃﻳﺘﲏ ﻗﺪ ﻭ ﻫﱠﻨﺖ ﺣﻖﱠ ﺃﻭﻟﻴﺎﺋﻚ ﺑﻘﺪﺭ ﻣﺎ ﻗ ﻮﱠﻳ ُ‬
‫ﺃﻋﺪﺍﺋﻚ ﻭﻟﻮ ﻛﺎﻥ ﺫﻟﻚ ﻛﺬﻟﻚ ﻟﻜﺎﻥ ﺷﺎﻫﺪﻙ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺣﺎﺿﺮﹰﺍ ﻭﺑﺮﻫﺎﻧﻚ ﻋﻠﻰ ﻣﺎ ﺍﺩﻋﻴﺖ ﻭﺍﺿﺤﺎ ‪.‬‬
‫ﺏ ﺍﻹﻣﺎﻣﺔ ﻭ َﻣ ْﻦ ﻳﺮﻯ ﺍﻻﻣﺘﻨﺎﻉ ﻣﻦ ﻃﺎﻋﺔ ﺍﻷﺋﻤﺔ‬ ‫ﻭﻋﺒَﺘﲏ ﺑﻜﺘﺎﺏ ﺍﻟﻌﺒﺎﺳﻴﺔ ﻓﻬﻼﱠ ﻋﺒﺘَﲏ ﲝﻜﺎﻳﹺﺔ ﻣﻘﺎﻟِﺔ ﻣَﻦ ﺃﰉ ﻭﺟﻮ َ‬
‫ﺢ ﳍﻢ ﻭﺃﺟ َﺪﺭُ ﺃ ﹾﻥ ﳚﻤﻊ ﳍﻢ ﺫﻟﻚ ﺑﲔ‬ ‫ﻼ ﺑﻼ ﺭﺍﻉ ﺃﺭﺑ ُ‬
‫ﺍﻟﺬﻳﻦ ﺯﻋﻤﻮﺍ ﺃﻥﹼ ﺗَﺮ َﻙ ﺍﻟﻨﱠﺎﺱ ﺳُﺪًﻯ ﺑﻼ ﻗﻴﱢﻢ ﺃﺭﺩﱡ ﻋﻠﻴﻬﻢ ﻭﳘ ﹰ‬
‫ﺳﻼ َﻣ ِﺔ ﺍﻟﻌﺎﺟﻞ ﻭﻏﻨﻴﻤﺔ ﺍﻵﺟﻞ ﻭﺃﻥﱠ ﺗﺮﻛﹶﻬﻢ َﻧﺸَﺮﹰﺍ ﻻ ﻧﻈﺎ َﻡ ﳍﻢ ﺃﺑﻌﺪ ﻣﻦ ﺍﳌﹶﻔﺎﺳِﺪ ﻭﺃﲨ ُﻊ ﳍﻢ َﻋﻠﹶﻰ ﺍﳌﺮﺍﺷﺪ ﺑﻞ ﻟﻴﺲ‬
‫ﻸ ﺻﺪﺭَﻙ ﺍﻟﺬﻱ ﻗﺮﺃﺕ ﻭﺃﺑﻌَﻠﻚ ﻭﺃﺑْﻄﹶﺮَﻙ ﻓﻠﻢ ﺗﺘّﺠﻪ ﻟﻠﺤﺠّﺔ ﻭﻫﻲ ﻟﻚ‬ ‫ﺖ ﻭﻣ َ‬
‫ﺫﻟﻚ ﺑﻚ ﻭﻟﻜﻨﱠﻪ ﻬﺑﺮَﻙ ﻣﺎ ﲰﻌ َ‬
‫ﺏ ﺍﳌﺪﺧَﻞ ﻭﱂ ﺗﻌﺮﹺﻑ ﺍﳌﺼﺎﺩﺭ ﺇﺫ‬ ‫ﺖ ﺑﺎ َ‬ ‫ﺏ ﺍﳌﺨﺮﺝ ﺇﺫ ﺟﻬﻠ َ‬
‫ﻣﻌﺮﺿﺔ ﻭﱂ ﺗﻌﺮﻑ ﺍﳌﻘﺎﺗﻞ ﻭﻫﻲ ﻟﻚ ﺑﺎﺩﻳﺔ ﻭﱂ ﺗَﻌﺮﹺﻑ ﺑﺎ َ‬
‫ﺖ ﺍﳌﻮﺍﺭﺩ ‪.‬‬
‫ﺟﻬﻠ َ‬
‫ﻀﺮُ ﹶﻟﺬﱠ ﹰﺓ ﻭﺃﺑﻌ ُﺪ ﻣﻦ‬
‫ﺖ ﺃﻥ ﺇﺭﺳﺎ ﹶﻝ ﺍﻟﻠﺴﺎﻥ ﺃﺣ َ‬
‫ﺖ ﺃﻥﱠ ﺳﺐﱠ ﺍﻷﻭﻟﻴﺎﺀ ﺃﺷﻔﻰ ﻟﺪﺍﺋﻚ ﻭﺃﺑﻠ ﹶﻎ ﰲ ﺷﻔﺎﺀ َﺳﻘﹶﻤﻚ ﻭﺭﺃﻳ َ‬ ‫ﺭﺃﻳ َ‬
‫ﺍﻟﻨﱠﺼَﺐ ﻭﻣﻦ ﺇﻃﺎﻟﺔ ﺍﻟﻔﻜﺮﺓ ﻭﻣﻦ ﺍﻻﺧﺘﻼﻑ ﺇﱃ ﺃﺭﺑﺎﺏ ﻫﺬﻩ ﺍﻟﺼﻨﺎﻋﺔ ‪.‬‬

‫ﺖ ﻣﻦ ﻫﻮ ﻣﻮﻗﻮﻑٌ ﻋﻠﻰ ﻛﻔﺎﻳ ِﺔ ﻣﺜﻠﻚ‬

‫ﺖ ﻧﻘﺼَﻚ ﺑﺘﻤﺎ ﹺﻡ ﻏﲑﹺﻙ ﻭﺍﺳﺘﻜﻔ ْﻴ َ‬ ‫ﺻ ﹾﻠ َ‬
‫ﺖ ﻓﻄِﻨﺖ ﻟﻌﺠْﺰﻙ ﻭﻭ َ‬
‫ﻭﻟﻮ ﻛﻨ َ‬
‫ﺖ ﺇ ﹾﻥ ﺃﺧﻄﺄﹶﺗﻚ ﺍﻟﻐﻨﻴﻤ ﹸﺔ ﱂ‬
‫ﻭﺣَﺒﻴﺲٌ ﻋﻠﻰ ﺗﻘﻮﱘ ﺃﺷﺒﺎﻫﻚ ﻛﺎﻥ ﺫﻟﻚ ﺃﺯﻳ َﻦ ﰲ ﺍﻟﻌﺎﺟﹺﻞ ﻭﺃﺣﻖﱠ ﺑﺎﳌﺜﹸﻮﺑﺔ ﰲ ﺍﻵﺟﻞ ﻭﻛﻨ َ‬
‫ﻚ ﺍﳌﻮﺍﻓِﻖ ﻭﻋﻠﻰ ﺃﻧﱠﻪ ﱂ ﻳُﺒﺘَﻞ ﻣﻨﻚ ﺇﻻ ﺑﻘﹾﺪ ﹺﺭ ﻣﺎ‬ ‫ﻒ ﺑﻘﺪﺭ ﻣﺎ ﺍﺑﺘُﻠﻲ ﺑﻪ ﻣﻨ َ‬ ‫ﺨﻄِﻚ ﺍﻟﺴﻼﻣﺔ ﻭﻗﺪ ﺳَﻠِﻢ ﻋﻠﻴﻚ ﺍﳌﺨﺎﻟ ُ‬ ‫ُﺗ ْ‬
‫ﺏ ﻭﺇﻻﹼ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪( :‬‬ ‫ﺡ ﺍﻟﻜﻼ ﹺ‬ ‫ﺏ َﻧﺒْﺎ ُ‬
‫ﻀﺮﱡ ﺍﻟﺴﱠﺤﺎ َ‬
‫ﺃﻟﺰ َﻣﺘﻪ ﻣﻦ ﻣُﺆﻧ ِﺔ ﺗﺜﻘﻴﻔﻚ ﻭﺍﻟﺘﺸﺎ ﹸﻏ ﹺﻞ ﺑﺘﻘﻮﳝﻚ ﻭﻫﻞ َﻫ ﹾﻞ َﻳ ُ‬
‫ﺠ َْﺮ ( ﻭﻫﻞ ﺣﺎﻟﹸﻨﺎ ﰲ ﺫﻟﻚ ﺇﻻﹼ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﻣﺎ‬ ‫ﻀﺮﱡ ﺍﻟﺒﺤ َﺮ ﺃﻣﺴﻰ ﺯَﺍﺧِﺮﹰﺍ ** ﹶﺃ ﹾﻥ َﺭﻣَﻰ ﻓﻴ ِﻪ ﻏﹸﻼﻡٌ ﺑَﺤ َ‬ ‫) ﻫﻞ َﻳ ُ‬
‫ﺤﺮَﺍ ِﻥ ( ﻭﻛﻤﺎ ﻗﺎﻝ ﺣﺴﱠﺎ ﹸﻥ ﺑ ُﻦ ﺛﺎﺑﺖ ‪ ) :‬ﻣﺎ ﺃﹸﺑﺎِﱄ ﺃَﻧﺐﱠ‬ ‫ﺢ ﺍﻟَﺒ ْ‬ ‫ﺖ َﺣْﻴﺚﹸ َﺗﻨَﺎ ﹶﻃ َ‬
‫ﺠ ْﻮﺗَﻬﺎ ** ﺃﻡ ﺑُ ﹾﻠ َ‬
‫ﺐ ﻭﺍﺋ ﹴﻞ ﺃﻫ َ‬
‫ﺿﺮﱠ ﺗﻐِﻠ َ‬
‫ﻚ ﻗﺪ ﺟﻌﻠﺖ ﻃﻮﻝ ﺇﻋﺮﺍﺿﻨَﺎ ﻋﻨﻚ َﻣ ِﻄﻴﱠ ﹰﺔ ﻟﻚ‬
‫ﺐ ﹶﻟﺌِﻴﻢَُ ( ﻭﻣﺎ ﺃﺷ ﻚﱡ ﺃﻧﱠ َ‬
‫ﳊ ْﺰ ِﻥ ﺗَﻴﺲٌ ** ﺃﻡ ﹶﻟﺤَﺎﻧﹺﻲ ﺑﻈ ْﻬ ﹺﺮ ﹶﻏْﻴ ﹴ‬
‫ﺑﺎ ﹶ‬
 ‫ﺾ َﻣ ْﻦ ﱂ ﻳﺮ ﺣﻖﱠ ﺍﻟﺼﻔﺢ ﻓﺠﻌﻞ ﺍﻟﻌ ﹾﻔ َﻮ‬
‫ﺖ ﺣِﻠﻤَﻨﺎ ﻋﻨﻚ ﺇﱃ ﺍﳋﻮﻑ ﻣﻨﻚ ﻭﻗﺪ ﻗﺎﻝ ﺯُﻓﹶﺮ ﺑ ُﻦ ﺍﳊﺎﺭﺙ ﻟﺒﻌ ﹺ‬
‫ﻭﻭﺟﱠﻬ َ‬
‫ﺳﺒﺒﹰﺎ ﺇﱃ ﺳﻮﺀ ﺍﻟﻘﻮﻝ ‪:‬‬

‫ﺏ‬
‫ﻀ َﺮ َ‬
‫ﺤﺘُﻚ ﻣﺴﻨﻮﻥ ﺍﻟ ِﻐﺮَﺍﺭَﻳ ﹺﻦ ﺃ ْﺯﺭَﻗﺎ ( ) ﻓﺈﻥﹼ ﺩﻭﺍ َﺀ ﺍﳉﻬﻞ ﺃﻥ ﺗُ ْ‬
‫ﻕ َﻋ ْﺮﺷِﻪ ** َﻣَﻨ ْ‬
‫ﺕ ﻭَﺍﻟﻠﹼِﻪ ﺍﻟﺬﻱ ﻓﻮ َ‬
‫) ﻓﺈ ﹾﻥ ﻋﺪ َ‬
‫ﺖ‬
‫ﺾ ﺣﱴ ﻳﻐﺮّﻗﺎ ( ﻭﻗﺎﻝ ﺍﻷ ﻭّﻝ ‪ ) :‬ﻭﺿﻐَﺎﺋ ﹴﻦ ﺩَﺍ ﻭَﻳﺘُﻬﺎ ﺑﻀﻐﺎﺋ ﹴﻦ ** ﺣﺘﱠﻰ َﺷﻔﹶﻴ ُ‬
‫ﺍﻟ ﱡﻄﻠﹶﻰ ** ﻭﺃﻥ ُﻳﻐْﻤﺲ ﺍﻟ ِﻌﺮﱢﻳ ُ‬
‫ﳊﻘﹸﻮ ِﺩ ُﺣﻘﹸﻮﺩﺍ ( ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) :‬ﻭﻣﺎ ﻧَﻔﻰ ﻋﻨﻚ ﻗﻮﻣﹰﺎ ﺃﻧﺖ ﺧﺎﺋﻔﹸﻬﻢ ** ﹶﻛﻤِﺜﻞ ﻭَﻗﻤﻚ ُﺟﻬﱠﺎ ﹰﻻ ُﲜﻬّﺎ ﹺﻝ ( ﻓﺈﻧّﺎ‬ ‫ﻭﺑﺎ ﹸ‬
‫ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻋﻨﺪﻧﺎ ِﺳﻨَﺎﻥ ﺯُ ﹶﻓ َﺮ ﺑ ﹺﻦ ﺍﳊﺎﺭﺙ ﻭﻻ ﻣﻌﺎﺭﺿ ﹸﺔ ﻫﺆﻻﺀ ﺍﻟﺸﺮﱠ ﺑﺎﻟﺸﺮّ ﻭﺍﳉﻬ ﹶﻞ ﺑﺎﳉﻬﻞ ﻭﺍﳊِﻘﺪ ﺑﺎﳊِﻘﺪ ﻓﺈﻥ‬
‫ﲑ ﺇﱃ ﺍﳊﺸﺮ ( ) ﻭﻻ ﺗﺄﻧﻔﺎ‬ ‫ﻋﻨﺪﻱ ﻣﺎ ﻗﺎﻝ ﺍﳌﺴﻌﻮﺩﻱَﱡ ‪ ) :‬ﻓ ُﻤﺴﱠﺎ ﺗﺮﺍﺏ ﺍﻷﺭﺽ ﻣﻨﻪ ﺧُﻠﻘﺘُﻤﺎ ** ﻭﻓﻴﻪ ﺍﳌﻌﺎ ُﺩ ﻭﺍﳌﺼ ُ‬
‫ﺃﻥ َﺗ ْﺮﺟﹺﻌﺎ ﻓﺘﺴﻠﱢﻤﺎ ** ﻓﻤﺎ ﻛﺴﻰ ﺍﻷﻓﻮﺍﻩ َﺷﺮ‪‬ﺍ ﻣﻦ ﺍﻟ ِﻜ ْﺒ ﹺﺮ (‬

‫ﺖ ﺃﺩْﱃ ﻓﻴﻜﻤﺎ ﻏﲑ ﻭﺍﺣﺪ ** ﻋﻼﻧﻴ ﹰﺔ ﺃﻭ ﻗﺎ ﹶﻝ ﻋﻨﺪﻱ ﰲ ﺍﻟﺴﱢﺮﱢ ( ) ﻓﺈ ﹾﻥ ﺃﻧﺎ ﱂ ﺁ ُﻣ ْﺮ ﻭﱂ ﺃ ْﻧ َﻪ ﻋﻨﻜﹸﻤﺎ **‬ ‫) ﻓﻠﻮ ﺷﺌ ُ‬
‫ﺸﺮﹺﻱ ( ﻭﻗﺎﻝ ﺍﻟﻨﱠﻤِﺮ ﺑﻦ ﺗَﻮﻟﹶﺐ ‪ ) :‬ﺟﺰَﻯ ﺍﻟﻠﹼ ُﻪ ﻋﻨﱢﻲ ﺟَﻤ َﺮ ﹶﺓ ﺍﺑﻨﺔ ﻧﻮﻓ ﹴﻞ ** َﺟﺰَﺍ َﺀ ُﻣ ِﻐﻞﱟ‬
‫ﺴَﺘ ْ‬
‫ﺤ ﹾﻜﺖُ ﻟﻪ ﻛﻴﻤﺎ ﻳَﻠﺞﱠ ﻭَﻳ ْ‬‫ﺿِ‬‫َ‬
‫ﺖ َﺧﱪَﻫﺎ‬ ‫ﺕ ﻋﻨﱢﻲ ﺍﻟ ﻮُﺷﺎﹶﺓ ﻟﻴﻜﺬِﺑﻮﺍ ** ﻋﻠﻲﱠ ﻭﻗﺪ ﺃﻭﻟﻴﺘُﻬﺎ ﰲ ﺍﻟﻨﻮﺍﺋِﺐ ( ﻳﻘﻮﻝ ‪ :‬ﺃﺧﺮﺟ ْ‬ ‫ﺑﺎﻷﻣﺎﻧ ِﺔ ﻛﺎﺫِﺏ ( ) ﲟﺎ َﺧﺒﱠ َﺮ ْ‬
‫ﺢ ﺃﺛﺮﹰﺍ ﻭﺃﺑﻘﻰ‬ ‫ﺖ ﺃﻥ ﻧﻌﺎﺭﺿَﻚ ﻟﻌﺎﺭﺿﻨﺎﻙ ﰲ ﺍﻟﻘﻮﻝ ﲟﺎ ﻫﻮ ﺃﻗﺒ ُ‬ ‫ﺏ ﻋﻨﺪﻫﺎ ﻭﻟﻮ ﺷﺌ َ‬ ‫ﻓﺨﺮﺝ ﺇﱃ ﻣﻦ ﺃﺣﺐﱡ ﺃﻥ ﻳﻌﺎ َ‬
‫ﺽ ﻓﻘﺪ‬
‫ﺿ ﹶﺔ ﻓﻘﺪ ﺻﻔﺢ ﻛﻤﺎ ﺃﻧﱠﻪ ﻟﻴﺲ ﻣﻦ ﻋَﺎﺭ َ‬ ‫ﻼ ﻭﺃﻋﺪ ﹸﻝ ﺷﺎﻫﺪﹰﺍ ﻭﻟﻴﺲ ﻛ ﱡﻞ ﻣَﻦ َﺗ َﺮ َﻙ ﺍﳌﻌﺎﺭ َ‬
‫ﻕ ﻗِﻴ ﹰ‬
‫َﻭﺳْﻤﹰﺎ ﻭﺃﺻﺪ ُ‬
‫ﺍﻧﺘﺼ َﺮ (‬
‫ﺶ‬
‫ﺖ ﻧﻔﺴَﻚ ﻟﺰﻭﻡ ﺍﻟﻌﺎ ﹺﺭ ﻭﻫﻮ ﻗﻮﻟﻪ ‪ ) :‬ﻓﺎﺧ َ‬ ‫ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ﻗﻮ ﹰﻻ ﺇﻥ ﻓﻬﻤﺘَﻪ ﻓﻘﺪ ﻛﻔﹶﻴﺘَﻨﺎ ﻣﺌﻮﻧ ﹶﺔ ﺍﳌﹸﻌﺎﺭﺿَﺔ ﻭﻛﻔﻴ َ‬
‫ﻉ َﺧﻨَﺎ ﺍﻟﻘﺎﺋ ﹺﻞ ( ) ﻓﺎﻟﺴﺎﻣ ُﻊ ﺍﻟﺬﻡﱢ ﺷﺮﻳ ﻚٌ ﻟ ُﻪ ** ﻭُﻣﻄِﻌ ُﻢ ﺍﳌﺄﻛﻮ ﹺﻝ ﻛﺎﻵﻛِﻞ (‬
‫ﻚ ﳌﺴﻤﻮ ﹺ‬ ‫ُﺳﻜﹸﻮﰐ ﺇﺫ ﺃﻧﺎ ﻣﻨﺼﺖ ** ﻓﻴ َ‬

‫ﺱ ﺇﱃ ﺫﻣﱢﻪ ** ﺫﻣﱡﻮﻩ ﺑﺎﳊﻖﱢ ﻭﺑﺎﻟﺒﺎﻃﻞ ( )‬ ‫) ﻣﻘﺎﻟ ﹸﺔ ﺍﻟﺴﱡﻮﺀ ﺇﱃ ﺃﻫﻠﻬﺎ ** ﺃﺳ َﺮﻉُ ﻣﻦ ُﻣ ْﻨﺤَﺪﺭ ﺳﺎﺋ ﹺﻞ ( ) ﻭﻣﻦ ﺩَﻋﺎ ﺍﻟﻨﺎ َ‬
‫ﺖ ﺑﻪ ﺫﺍ َﺧَﻴ ﹴﻞ‬
‫ﺠﺘَﻪ ** ﻫﺠ َ‬ ‫ﺏ ﺃﺧﻲ ﺍﻟﺘﺠﺮﹺﺑﺔ ﺍﻟﻌﺎﻗﻞ ( ) ﻓﺈﻥﱠ ﺫﺍ ﺍﻟﻌَﻘﻞ ﺇﺫﺍ ِﻫ ْ‬ ‫ﺖ ﺫﺍ ﺇﺭَﺑ ٍﺔ ** ﺣ ْﺮ َ‬
‫ﺞ ﺇ ﹾﻥ ﻛﻨ َ‬
‫ﻓﻼ َﺗ ﹺﻬ ْ‬
‫ﺧﺎﺑﻞ ( ) ُﺗﺒْﺼ ُﺮ ﰲ ﻋﺎﺟ ﹺﻞ ﺷﺪﱠﺍﺗﻪ ** ﻋﻠﻴﻚ ِﻏﺐﱠ ﺍﻟﻀﺮَﺭ ﺍﻵﺟﻞﹺ ( ﻭﻗﺪ ﻳﻘﺎﻝ ‪ :‬ﺇﻥﹼ ﺍﻟﻌﻔ َﻮ ﻳُﻔﺴﺪ ﻣﻦ ﺍﻟﻠﺌﻴﻢ ﺑﻘﺪﺭ‬
‫ﺐ(‬ ‫ﺐ ﺍﻟﻘﻮ ﹺﻡ ﻣﻮﻋِﻈﺔﹲ ** ﻭﺑﻌﻀ ُﻪ ﻟﺴَﻔﻴ ِﻪ ﺍﻟﻘﻮ ﹺﻡ ﺗﺪﺭﻳ ُ‬ ‫ﺇﺻﻼﺣﻪ ﻣﻦ ﺍﻟﻜﺮﱘ ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﻭﺍﻟﻌَﻔﻮ ﻋﻨ َﺪ ﻟﺒﻴ ﹺ‬
‫ﻒ ﻓﺎﻟﺬﻱ ﱂ ﻳﺄﺧُﺬ ﻓﻴﻨﺎ ﲝُﻜﻢ ﺍﻟﻘﺮﺁﻥ ﻭﻻ ﺑﺄﺩَﺏ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ‬ ‫ﻓﺈ ﹾﻥ ﻛﻨﱠﺎ ﺃﺳﺄﻧﺎ ﰲ ﻫﺬﺍ ﺍﻟﺘﻘﺮﻳﻊ ﻭﺍﻟﺘﻮﻗﻴ ِ‬
‫ﺲ ﺍﳌﻄﱠﺮﹺﺩ ﹸﺓ ﻭﺍﻷﻣﺜﺎ ﹸﻝ ﺍﳌﻀﺮُﻭﺑﺔ ﻭﺍﻷﺷﻌﺎﺭ‬
‫ﻭﺍﻟﺴﻼﻡ ﻭﱂ ﻳَﻔﺰَﻉ ﺇﱃ ﻣﺎ ﰲ ﺍﻟ ِﻔﻄﹶﻦ ﺍﻟﺼﺤﻴﺤﺔ ﻭﺇﱃ ﻣﺎ ﺗﻮﺟﺒُﻪ ﺍﳌﻘﺎﻳﻴ ُ‬
‫ﺍﻟﺴﺎﺋﺮﺓ ﺃﻭﻟﹶﻰ ﺑﺎﻹﺳﺎﺀَﺓ ﻭﺃﺣﻖﱡ ﺑﺎﻟﻼﺋﻤﺔ‬

‫ﺃﺧﺬ ﺍﻟﱪﻱﺀ ﺑﺬﻧﺐ ﺍﳌﺬﻧﺐ‬

‫ﻚ َﻋﻠﹶﻰ‬
‫ﺠ ﹺﻦ ﳝِﻴﻨُ َ‬
‫ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞ ‪َ :‬ﻭ ﹶﻻ َﺗ ﹺﺰﺭُ ﻭَﺍ ﹺﺯ َﺭ ﹲﺓُ ﹺﻭ ْﺯ َﺭ ﹸﺃ ْﺧﺮَﻯ ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻨﱯﱡ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ :‬ﻻ َﻳ ْ‬
‫ﺏ ﻭﺩﻝﱠ ﻋﻠﻴﻪ ﻣﻦ ﺣُﺠَﺞ ﺍﻟﻌﻘﻮﻝ ‪.‬‬ ‫ﺏ ﺭﺳﻮﻟﻪ ﻭﺍﻟﺬﻱ ﺃﹸ ْﻧ ﹺﺰ ﹶﻝ ﺑﻪ ﺍﻟﻜﺘﺎ ُ‬ ‫ِﺷﻤَﺎﻟﻚ ﻭﻫﺬﺍ ﺣﻜ ُﻢ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻭﺁﺩﺍ ُ‬
‫ﺖ ﻭﺃﻣّﺎ ﻗﻮ ﹸﻝ ﺍﻟﺸﻌﺮﺍ ِﺀ ﻭﺫﻡﱡ ﺍﳋﻄﺒﺎ ِﺀ ﻟِﻤ ْﻦ ﺃ َﺧ ﹶﺬ ﺇﻧﺴﺎﻧﹰﺎ ﺑﺬﻧْﺐ‬ ‫ﺴﻠﱠ ْ‬
‫ﲏ ﹺﺑﺪَﺍﺋﻬَﺎ ﻭﺍﻧ َ‬
‫ﻓﺄﻣﱠﺎ ﻣﺎ ﻗﺎﻟﻮﺍ ﰲ ﺍﳌﺜﻞ ﺍﳌﻀﺮﻭﺏ َﺭ َﻣ ْﺘ ﹺ‬
 ‫ﺖ‬
‫ﺉ ﻭﺗ َﺮ ﹾﻛ َ‬
‫ﺐ ﺍ ْﻣ ﹺﺮ ﹴ‬
‫ﺿ َﺮﺑُﻮﺍ ﰲ ﺫﻟﻚ ﻣﻦ ﺍﻷﻣﺜﺎﻝ ﻛﻘﻮﻝ ﺍﻟﻨﺎﺑﻐﺔ ﺣﻴﺚ ﻳﻘﻮﻝ ﰲ ﺷﻌﺮﻩ ‪ ) :‬ﻭ ﹶﻛﻠﱠ ﹾﻔَﺘﻨﹺﻲ ﹶﺫْﻧ َ‬ ‫ﻏﲑﻩ ﻭﻣﺎ َ‬
‫** ﻛﺬِﻱ ﺍﻟ ُﻌﺮﱢ ﻳُﻜﻮَﻯ ﻏﲑُﻩ ﻭﻫﻮ ﺭَﺍﺗِﻊ (‬

‫ﺢ ﻣﻦ ﻏﲑ ﺃﻥ ﻳُ ْﺒﺮﹺﺋﻮﺍ ﺍﻟﺴﻘﻴﻢ ‪.‬‬

‫ﻭﻛﺎﻧﻮﺍ ﺇﺫﺍ ﺃﺻﺎﺏ ﺇﺑ ﹶﻠﻬُﻢ ﺍﻟ ُﻌﺮّ ﹶﻛ َﻮ ﻭُﺍ ﺍﻟﺴﻠﻴ َﻢ ﻟﻴﺪﻓﻌَﻪ ﻋﻦ ﺍﻟﺴﻘﻴﻢ ﻓﺄﺳﻘﻤُﻮﺍ ﺍﻟﺼﺤﻴ َ‬
‫ﲔ‬
‫ﲔ ﺍﻟﻔﺤْﻞ ﻓﺈ ﹾﻥ ﺯﺍﺩَﺕ ﺍﻹﺑ ﹸﻞ ﻋﻠﻰ ﺍﻷﻟﻒ ﻓﻘﺌﻮﺍ ﺍﻟﻌ َ‬ ‫ﺕ ﺇﺑ ﹸﻞ ﺃﺣﺪِﻫﻢ ﹶﻓَﺒ ﹶﻠﻐَﺖ ﺍﻷﻟﻒ ﻓﻘﺌﻮﺍ َﻋ َ‬
‫ﻭﻛﺎﻧﻮﺍ ﺇﺫﺍ ﻛﺜﹸﺮ ْ‬
‫ﺖ ﰲ ﺃﺷﻌﺎﺭﻫﻢ ‪.‬‬ ‫ﺍﻷﺧﺮﻯ ﻭﺫﻟﻚ ﺍﳌﻔﻘﱠﺄﹸ ﻭﺍﳌﻌﻤﱠﻰ ﺍﻟﻠﺬﺍﻥ ﲰﻌ َ‬
‫ﺕ ( ﻭﻛﺎﻧﻮﺍ ﻳﺰﻋﻤﻮﻥ ﺃﻥ ﺍﳌﻔﻘﺄ ﻳﻄﺮﺩ ﻋﻨﻬﺎ‬ ‫ﺤَﺘﺒﹺﻲ ﻭﺍﳋﺎﻓﻘﺎ ِ‬ ‫ﺖ ﺍ ﹸﳌ ْ‬‫ﻗﺎﻝ ﺍﻟﻔﺮﺯﺩﻕ ‪ ) :‬ﻏﻠﺒﺘﻚ ﺑﺎﳌﻔﻘﺊ ﻭﺍﳌﻌﻨﱠﻰ ** ﻭﺑﻴ ِ‬
‫ﻼﺀُ ﺍﳌﺴﺎﻣِﻊ ﻭﺍﳊﺎﻣﻲ (‬
‫ﺍﻟﻌﲔ ﻭﺍﻟﺴﻮﺍﻑ ﻭﺍﻟﻐﺎﺭﺓ ﻓﻘﺎﻝ ﺍﻷ ﻭّﻝ ‪ ) :‬ﻓﻘﺄﺕ ﳍﺎ َﻋْﻴ َﻦ ﺍﻟ ﹶﻔﺤِﻴﻞ ِﻋﻴَﺎ ﹶﻓ ﹰﺔ ** ﻭﻓﻴﻬﻦّ َﺭ ْﻋ ﹶ‬

‫ﺍﻟﺮﻋﻼﺀ ‪ :‬ﺍﻟﱵ ﺗﺸﻖ ﺃﺫﻬﻧﺎ ﻭﺗﺘﺮﻙ ﻣﺪﻻﺓ ‪ ،‬ﻟﻜﺮﻣﻬﺎ ﻭﻛﺎﻧﻮﺍ ﻳﻘﻮﻟﻮﻥ ﰲ ﻣﻮﺿﻊ ﺍﻟﻜﹶﻔﱠﺎﺭﺓ ﻭﺍﻷ ْﻣﹺﻨﻴﱠﺔ ﻛﻘﻮﻝ ﺍﻟﺮﺟﻞ ‪:‬‬
‫ﺖ ﺇﺑﻠﻲ ﻛﺬﺍ ﻭﻛﺬﺍ ﻭﻛﺬﻟﻚ ﻏﻨَﻤﻲ ﹶﺫ ْﲝﺖُ ﻋﻨﺪ ﺍﻷﻭﺛﺎﻥ ﻛﺬﺍ ﻭﻛﺬﺍ ﻋﺘﲑﺓ ﻭﺍﻟﻌﺘﲑﺓ ﻣﻦ ﻧُﺴُﻚ ﺍﻟﺮﱠﺟﺒﻴّﺔ‬ ‫ﺇﺫﺍ ﺑﻠ َﻐ ْ‬
‫ﺖ ﺇﺑ ﹸﻞ ﺃﺣﺪِﻫﻢ ﺃﻭ ﻏﻨﻤُﻪ ﺫﻟﻚ ﺍﻟﻌﺪ َﺩ ﺍﺳﺘﻌﻤ ﹶﻞ ﺍﻟﺘﺄﻭﻳ ﹶﻞ ﻭﻗﺎﻝ ‪ :‬ﺇﻧﱠﻤﺎ‬ ‫ﻭﺍﳉﻤﻊ ﻋﺘﺎﺋﺮ ﻭﺍﻟﻌﺘﺎﺋﺮ ﻣﻦ ﺍﻟﻈﺒﺎﺀ ﻓﺈﺫﺍ ﺑﻠﻐ ْ‬
‫ﺢ ﻛﺬﺍ ﻭﻛﺬﺍ ﺷﺎﺓ ﻭﺍﻟﻈﺒﺎﺀ ﺷﺎﺀ ﻛﻤﺎ ﺃﻥﹼ ﺍﻟﻐﻨﻢ ﺷﺎﺀ ﻓﻴﺠﻌﻞ ﺫﻟﻚ ﺍﻟﻘﺮﺑﺎ ﹶﻥ ﺷﺎ ًﺀ ﻛﻠﱠﻪ ﳑﱠﺎ َﻳﺼِﻴﺪ ﻣﻦ‬ ‫ﺖ ﺇﻧﱢﻲ ﺃﺫﺑ ُ‬‫ﻗﻠ ُ‬
‫ﺾ‬
‫ﺠ َﺮِﺓ ﺍﻟﺮﱠﺑﹺﻴ ﹺ‬
‫ﻼ ﻭ ﹸﻇﻠﹾﻤﹰﺎ ﻛﻤﺎ ﺗُﻊ ** َﺗﺮُ َﻋ ْﻦ َﺣ ْ‬
‫ﺙ ﺍﺑﻦ ِﺣﻠﱢﺰ َﹶﺓ ﺍﻟﻴﺸﻜﹸﺮﻱﱡ ‪َ ) :‬ﻋﻨَﺘﹰﺎ ﺑﺎﻃ ﹰ‬
‫ﺍﻟﻈﺒﺎﺀ ﻓﻠﺬﻟﻚ ﻳﻘﻮﻝ ﺍﳊﺎﺭ ﹸ‬
‫ﺡ ِﻛ ْﻨ َﺪ ﹶﺓ ﺃﻥ ﻳَﻎ ** َﻧ َﻢ ﻏﹶﺎ ﹺﺯﻳُﻬﻢُ ﻭ ِﻣﻨﱠﺎ ﺍﳉﺰﺍ ُﺀ ( ﻭﻛﺎﻧﻮﺍ ﺇﺫﺍ ﺃﻭ َﺭﺩُﻭﺍ ﺍﻟﺒﻘ َﺮ ﻓﻠﻢ‬
‫ﺍﻟﻈﱢﺒﺎ َﺀُ ( ﺑﻌﺪ ﺃﻥ ﻗﺎﻝ ‪ ) :‬ﺃ ْﻡ ﻋَﻠﻴﻨﺎ ﺟُﻨﺎ ُ‬
‫ﺗﺸ َﺮﺏُ ﺇﻣﱠﺎ ﻟﻜﹶﺪﺭ ﺍﳌﺎﺀ ﺃﹶﻭ ﻟﻘﻠﱠ ِﺔ ﺍﻟﻌﻄﹶﺶ ﺿﺮﺑﻮﺍ ﺍﻟﺜﻮ َﺭ ﻟﻴﻘَﺘﺤِﻢ ﺍﳌﺎﺀ ﻷﻥﱠ ﺍﻟﺒﻘ َﺮ َﺗ ْﺘﺒَﻌﻪ ﻛﻤﺎ ﺗﺘْﺒﻊ ﺍﻟﺸﱠ ْﻮ ﹸﻝ ﺍﻟﻔﺤﻞ‬
‫ﻭﻛﻤﺎ ﺗﺘﺒﻊ ﺃُﺗ ُﻦ ﺍﻟﻮﺣﺶ ﺍﳊِﻤﺎﺭ ﻓﻘﺎﻝ ﰲ ﺫﻟﻚ َﻋ ْﻮﻑُ ﺑﻦ (‬
‫ﺠ ْﻮﺕُ ﹺﺟﺒَﺎﻝ ﺳَﻠﻤﻰ **‬ ‫ﻼ ﻭ ُﺟﺒْﻨﹰﺎ ** ﻭﻗﺪ ﺧﺎﻟﹶﻴﺘُﻬﻢ ﻓﹶﺄَﺑﻮْﺍ ﺧﻼﺋﻲ ( ) ﻫَﺠَ ﻮْﱐ ﺃ ﹾﻥ َﻫ َ‬ ‫ﺖ ﻃﻴﱢﺊﹲ َﺟ ْﻬ ﹰ‬
‫ﳋﺮﹺﻉ ‪ ) :‬ﲤﻨﱠ ْ‬ ‫ﺍﹶ‬
‫ﻛﻀَﺮْﺏ ﺍﻟﺜﱠﻮ ﹺﺭ ﻟﻠﺒﻘ ﹺﺮ ﺍﻟﻈﱢﻤﺎﺀ ( ﻭﻗﺎﻝ ﰲ ﺫﻟﻚ ﹶﺃﻧَﺲ ﺑﻦ ﻣُ ْﺪﺭﹺﻛﺔ ﰲ ﻗﺘﻠﻪ ﺳُﻠﹶﻴﻚ ﺑ َﻦ ﺍﻟﺴﱡ ﹶﻠﻜﹶﺔ ‪ ) :‬ﺃﹺﻧ ﹾﻔﺖُ ِﻟ ﹾﻠﻤَﺮﺀِﺇ ﹾﺫ‬
‫ﺸﺪﱠ ﻋﻠﻰ ﻭﺟﻌﺎﺋﻬﺎ ﺍﻟﺜﱠ ﹶﻔﺮُ (‬
‫ﺖ َﺣﻠِﻴﻠﺘُﻪ ** ﻭﺃﻥ ُﻳ َ‬
‫ﻧﹺﻴﻜ ْ‬

‫ﺖ ﺍﳌﺎ َﺀ ﺑﺎﻗ ُﺮ ( ﻭﳌﹼﺎ ﻛﺎﻥ‬

‫ﻑ ﺑﺎﻗِﺮٌ ** ﻭﻣﺎ ﹶﺫ ْﻧﺒُﻪُ ﺃﻥ ﻋﺎﹶﻓ ِ‬
‫ﺏ ﺍ ﹾﻟَﻴ ْﻌﺴُﻮﺏ ﹶﺃ ﹾﻥ ﻋﺎ َ‬
‫ﻭﻗﺎﻝ ﺍ ﹶﳍﻴﱠﺒﺎﻥ ﺍﻟﻔﻬﻤﻲّ ‪ ) :‬ﻛﻤﺎ ﺿُ ﹺﺮ َ‬
‫ﺤ ﹺﻞ ‪.‬‬
‫ﲑ ﺍﻟﺒﻘﺮ ﻭﻫﻲ ﺗﻄﻴﻌُﻪ ﻛﻄﺎﻋﺔ ﺇﻧﺎﺙ ﺍﻟﻨﺤﻞ ﻟﻠﻴﻌﺴﻮﺏ ﲰﱠﺎﻩ ﺑﺎﺳﻢ ﺃﻣﲑ ﺍﻟﻨ ْ‬ ‫ﺍﻟﺜﻮ ُﺭ ﺃﻣ َ‬
‫ﻚ ﺍﻟﺒﻘ ُﺮ ﻋﻦ ﺍﻟﺸﺮﺏ ﺣﱴ ﻬﺗﻠِﻚ ﻭﻗﺎﻝ ﰲ‬ ‫ﺴ َ‬
‫ﺼﺪﱡ ﺍﻟﺜﱢﲑﺍ ِﻥ ﻋﻦ ﺍﳌﺎﺀ ﺣﱴ ﺗُ ْﻤ ِ‬ ‫ﻭﻛﺎﻧﻮﺍ ﻳﺰﻋﻤﻮﻥ ﺃﻥﱠ ﺍﳉﻦﱠ ﻫﻲ ﺍﻟﱵ ﺗ ُ‬
‫ﺫﻟﻚ ﺍﻷﻋﺸﻰ ‪ ) :‬ﻓﺈﻧﱢﻲ ﻭﻣﺎ ﻛﻠﱠﻔﺘُﻤﻮﱐ ﻭﺭﺑﱢﻜﻢ ** ﻷﻋ ﹶﻠﻢُ َﻣ ْﻦ ﺃﻣْﺴَﻰ ﺃﻋﻖﱠ ﻭﺃﹶﺣﺮﺑﺎ ( ) ﻟﹶﻜﺎﻟﺜﱠﻮﺭ ﻭﺍﳉﻨّﻲﱡ ﻳَﻀ ﹺﺮﺏُ‬
‫ﻀﺮَﺑﺎ (‬ ‫ﻑ ﺍﳌﺎ َﺀ ﺇﻻﱠ ﻟُﻴ ْ‬
‫ﺖ ﺍﳌﺎ َﺀ ﺑﺎﻗِﺮٌ ** ﻭﻣﺎ ﺇﻥ َﺗﻌَﺎ ُ‬
‫ﺖ ﺍﳌﺎ َﺀ ﻣَﺸﺮَﺑﺎ ( ) ﻭﻣﺎ ﺫ ْﻧﺒُﻪ ﹶﺃ ﹾﻥ ﻋﺎ ﹶﻓ ِ‬
‫ﻇﹶﻬﺮَﻩ ** ﻭﻣﺎ ﺫ ْﻧﺒُﻪ ﺃﻥ ﻋﺎﹶﻓ ِ‬
‫ﺖ ﺍﳌﺎ َﺀ ﻟﻴُﻀْﺮﺏ ﻭﻗﺎﻝ ﳛﻴﻲ ﺑﻦ ﻣﻨﺼﻮﺭ‬ ‫ﻀﺮَﺏ ﺃﺑﺪﹰﺍ ﻷﻬﻧﺎ ﻋﺎﻓﺖ ﺍﳌﺎﺀ ﻓﻜﺄﻧﱠﻬﺎ ﺇﳕﺎ ﻋﺎ ﹶﻓ ِ‬ ‫ﻛﺄﻧّﻪ ﻗﺎﻝ ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ُﻳ ْ‬
‫ﳉﻦﱡ ﻇﺎﻟِﻤﻪ ( ﻭﻗﺎﻝ َﻧﻬْﺸ ﹸﻞ ﺑ ُﻦ‬ ‫ﺖﺍ ِ‬
‫ﻀ ﹺﺮﺏُ َﻭ ْﺟﻬَﻪ ** ﻭﻣﺎ ﹶﺫﻧْﺒﻪ ﺇﻥ ﻛﺎَﻧ ِ‬ ‫ﺍﻟﺬﱡﻫﻠﻲّ ﰲ ﺫﻟﻚ ‪ ) :‬ﻟﻜﺎﻟﺜﱠﻮﺭ ﻭﺍﳉﲏّ َﻳ ْ‬
‫ﻼ ** ﻭﺑﻴﻨَﻬﻤﺎ‬
‫ﻒ ﺍﻟﺸﱢﻌﺮَﻯ ﺳُﻬﻴ ﹰ‬
‫َﺣﺮﱢﻱﱟ ‪ ) :‬ﺃﺗُ ْﺘ َﺮﻙُ ﻋﺎﺭﺽٌ ﻭﺑﻨﻮ َﻋ ِﺪﻱﱟ ** ﻭَﺗ ْﻐ َﺮ َﻡ ﺩﺍﺭﹺﻡٌ ﻭ ﻫُﻢ َﺑﺮَﺍ ُﺀ ( ) ﻭﻛﻴﻒ ﺗﻜﻠﹼ ُ‬
‫ﺐ ﻭﺍﻟﺴﱠﻤﺎﺀ (‬ ‫ﺍﻟﻜﻮﺍﻛ ُ‬
 ‫ﺖ ﺗَﻌ ﹶﻠﻢُ ﻃﺎﻋَﱵ‬
‫ﻒ ﻟﻮ ﻛﻨ َ‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻧُﻮَﻳﺮﺓ ﺑﻦ ﺍﳊﺼﲔ ﺣﲔ ﺃﺧﺬﻩ ﺍﳊﻜﻢ ﺑﻦ ﺃﻳﱡﻮﺏ ﺑ ﹶﺬﻧْﺐ ﺍﻟﻌَﻄﹶﺮﱠﻕ ‪ ) :‬ﺃﺑﺎ ﻳُﻮﺳُ ٍ‬
‫ﺐ ﺍﻟﻌﻄﺮﻕ ( ﻭﻗﺎﻝ‬ ‫ﺖ ﹶﺫْﻧ َ‬
‫ﻕ ﺳَﺮّﺍﻕ ﺍﻟ ِﻌﺮَﺍﻓﺔ ﺻﺎﱀﹲ ** َﺑﹺﻨﻲﱠ ﻭﻻ ﹸﻛﻠﱢ ﹾﻔ ُ‬
‫** ﻭﻧُﺼْﺤِﻲ ﺇﺫ ﹾﻥ ﻣﺎ ﺑﹺﻌﺘَﲏ ﺑﺎﶈﻠﱠﻖ ( ) ﻭﻻ ﺳﺎ َ‬
‫ﺖ ﻣِﻨﻬﻢُ ** ﻭﻻ ﺩﺍ ُﺭ ُﻫ ْﻢ ﺩﺍﺭﻱ ﻭﻻ‬ ‫ﻒ ﻗﹶﺘْﻠﹶﻰ َﻣﻌْﺸﺮ ﻟﺴ ُ‬ ‫ﺧِﺪﺍﺵ ﺑﻦ ﺯُﻫﲑ ﺣﲔ ﺃﹸﺧﺬ ﺑﺪﻣﺎﺀ ﺑﲏ ﳏﺎﺭﺏ ‪ ) :‬ﺃﹸﻛﻠﹼ ُ‬
‫ﺺ ﺷُﻮﺍﺣِﻂ ** ﻭﺫﻟﻚ ﺃﻣﺮٌ ﱂ ُﺗﹶﺜﻒّ ﹶﻟﻪُ ِﻗ ْﺪﺭﹺﻱ (‬ ‫ﺺ ﻋِﻴ ﹺ‬
‫ﻒ ﻗﹶﺘﻠﹶﻰ ﺍﻟﻌِﻴ ﹺ‬
‫ﺼﺮﹺﻱ ( ) ﺃﹸﻛﻠﱠ ُ‬
‫ﻧﺼ ُﺮ ﻫُﻢ َﻧ ْ‬
‫ﺠ ﹺﻞ ( ﻭﳌﺎ َﻭﺟَﺪ ﺍﻟﻴﻬﻮ ِﺩﻱﱡ‬ ‫ﺐ ﺑَﲏ ِﻋ ْ‬ ‫ﺕ ﺫﻧ َ‬‫ﺐ ﻃﻲﱢ ٍﺀ ** َﻋ َﺮﻛﹾﻨﺎ ﺑﺘَﻴ ﹺﻢ ﺍﻟﻼ ِ‬
‫ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) :‬ﺇﺫﺍ َﻋﺮَﻛﺖ ﻋِﺠْﻞﹲ ﺑﻨﺎ ﺫْﻧ َ‬
‫ﺃﺧﺎ ﺣﻨﺒﺾ ﺍﻟﻀﺒﺎﰊّ ﰲ ﻣﻨﺰﻟﻪ ﻓﺨﺼَﺎﻩ ﻓﻤﺎﺕ ﻭﺃﺧ ﹶﺬ ﺣﻨﺒﺾ ﺑﲏ َﻋﺒْﺲ ﲜﻨﺎﻳَﺔ ﺍﻟﻴﻬﻮﺩﻱّ ﻗﺎﻝ ﻗﻴﺲ ﺑﻦ ﺯُ ﻫَﻴْﺮ ‪:‬‬
‫ﺐ ﻏﲑﹺﻧﺎ ﻭﺗﺴﺄﻟﻨﺎ ﺍﻟﻌَﻘ ﹶﻞ ﻭﺍﻟﻘﺎﺗ ﹸﻞ ﻳﻬﻮﺩﻱﱞ ﻣﻦ ﺃﻫﻞ ﺗﻴﻤﺎﺀ ﻓﻘﺎﻝ ‪ :‬ﻭﺍﻟﻠﹼﻪ ﺃ ﹾﻥ ﻟﻮ ﻗﺘ ﹶﻠﺘْﻪ ﺍﻟﺮﻳﺢ ﻟﻮ َﺩْﻳﺘُﻤُﻮﻩ‬ ‫ﺃﺗﺄﺧﺬﹸﻧﺎ ﺑﺬْﻧ ﹺ‬
‫ﺼَﻴﻴْﻦ‬
‫ﳋ ْ‬
‫ﻒ ﺫﺍ ﺍ ﹸ‬
‫ﺕ ﰲ ﺑﲏ ﺫﹸﺑﻴﺎ ﹶﻥ ﺧَﻴْﺮٌ ﻣﻦ ﺍﳊﹶﻴﺎِﺓ ﰲ ﺑَﲏ ﻋﺎﻣﺮ ﰒ ﺃﻧﺸﺄ ﻳﻘﻮﻝ ‪ ) :‬ﺃﻛﻠﱠ ُ‬
‫ﻓﻘﺎﻝ ﻗﻴﺲ ﻟﺒﲏ ﻋَﺒﺲ ‪ :‬ﺍﳌﻮ ُ‬
‫ﺖ ﺷﺎﻃﻨﺎ (‬‫ﺖ ﻣﻈﻠﻮﻣﹰﺎ ﻭﺇﻥ ﻛﻨ ُ‬ ‫ﺇﻥ ﻛﺎﻥ ﻇﹶﺎﳌﹰﺎ ** ﻭﺇﻥ ﻛﻨ ُ‬

‫ﺖ‬
‫ﻚ ﻫَﺎﺑﹺﻞﹲ ** َﺭ َﻫْﻨ َ‬
‫) ﺧﺼﺎﻩ ﺍﻣﺮﺅ ﻣﻦ ﺁﻝ ﺗﻴﻤﺎﺀ ﻃﺎﺋﺮ ** ﻭﻻ ﻳﻌﺪﻡ ﺍﻹﻧﺴﻲ ﻭﺍﳉﻦ ﻛﺎﺋﻨﺎ ( ) ﹶﻓ َﻬﻼﱠ ﺑﲏ ﺫﹸﺑﻴﺎ ﹶﻥ ﺃﻣﱡ َ‬
‫ﺖُ ﻗﺪ ﺃﻓﻠﺖﱡ ﻣﻦ َﺷﺮﱢ ﺣﻨﺒﺾ ** ﺃﺗﺎﱐ ﺑﺄﹸﺧْﺮَﻯ ﺷﺮّﻩ ُﻣﺘَﺒﺎﻃِﻨﺎ ( ) ﻓﻘﺪ‬ ‫ﺖ ﺭَﺍ ﻫِﻨﺎ ( ) ﺇﺫﺍ ﻗﻠ َ‬
‫ﺢ ﺇﻥ ﻛﹸْﻨ َ‬
‫ﻒ ﺍﻟﺮﱢﻳ ﹺ‬
‫ﺑﻔﹶﻴ ِ‬
‫ﻕ ﺍﻟﻌِﻀﺎ ِﻩ ﺍﻟﻜﺮﺍﺯﹺﻧﺎ ( ﻗﺘﻞ ﻟﻘﻤﺎﻥ ﺑﻦ ﻋﺎﺩ ﻟﻨﺴﺎﺋﻪ ﻭﺍﺑﻨﺘﻪ ﻭﳌﺎ ﹶﻗﺘَﻞ‬ ‫ﺖ ﺃﻛﺒﺎﺩُﻧﺎ ﲡﺘﻮﻳ ﹸﻜ ُﻢ ** ﻛﻤﺎ ﲡَﺘﻮﹺﻱ ﺳﻮ ُ‬ ‫َﺟ َﻌ ﹶﻠ ْ‬
‫ﺖ ﺍﻣﺮﺃﺓ ﻭﺫﻟﻚ ﺃﻧّﻪ ﻗﺪ ﻛﺎﻥ ﺗﺰﻭﺝ ِﻋﺪﱠ ﹶﺓ ﻧﺴﺎﺀ‬ ‫ﺴ ِ‬ ‫ﺖ ﻟﹸﻘﹶﻴﻢ ﻗﺎﻝ ﺣﲔ ﹶﻗﺘَﻠﻬﺎ ‪ :‬ﺃﹶﻟ ْ‬
‫ﻟﹸﻘﻤﺎﻥ ﺑ ُﻦ ﻋﺎ ٍﺩ ﺍﺑﻨَﺘﻪ ﻭﻫﻲ ﺻُﺤْﺮ ﺃﺧ ُ‬
‫ﺐ ﻋﻠﻴﻬﺎ ﻓﻘﺘﻠﻬﺎ‬
‫ﻛﻠﱡﻬﻦﱠ ُﺧﻨﱠ ُﻪ ﰲ ﺃﻧﻔﹸﺴﻬﻦّ ﻓﻠﻤﱠﺎ ﹶﻗَﺘ ﹶﻞ ﺃﹸﺧﺮﺍﻫﻦﱠ ﻭﻧﺰﻝ ﻣﻦ ﺍﳉﺒﻞ ﻛﺎﻥ ﺃ ﻭﱠ ﹶﻝ ﻣﻦ ﺗﻠﻘﹼﺎﻩ ﺻُﺤْﺮ ﺍﺑﻨﺘﻪ ﻓﻮﹶﺛ َ‬
‫ﺖ ﻹﺣﺪَﻯ ﻧﺴﺎ ِﺀ‬ ‫ﺤﻤِﻘﺔ ﻭﻛﺬﻟﻚ ﻛﺎﻥ ﺯﻭﺟُﻬﺎ ﻓﻘﺎﻟ ْ‬ ‫ﻭﻗﺎﻝ ‪ :‬ﻭﺃﻧﺖ ﺃﻳﻀﹰﺎ ﺍﻣﺮﺃﺓ ﻭﻛﺎﻥ ﻗﺪ ﺍ ْﺑُﺘﻠِﻲ ﺑﺄﻥﱠ ﺃﺧﺘَﻪ ﻛﺎﻧﺖ ﻣُ ْ‬
‫ﻟﹸﻘﹾﻤﺎﻥ ‪ :‬ﻫﺬﻩ ﻟﻴﻠ ﹸﺔ ﹸﻃ ْﻬﺮﹺﻱ ﻭﻫﻲ ﻟﻴﻠﺘُﻚ ﻓﺪَﻋﻴﲏ ﺃﻧﺎ ُﻡ ﰲ ﻣَﻀﺠَﻌِﻚ ﻓﺈﻥﱠ ﻟﻘﻤﺎ ﹶﻥ ﺭﺟﻞﹲ ﻣُﻨْﺠﹺﺐ‬

‫ﺖ ﹺﺑ ﹸﻠ ﹶﻘﻴْﻢ ﻓﻬﻮ ﻗﻮ ﹸﻝ ﺍﻟﻨﱠ ِﻤ ﹺﺮ ﺑﻦ ﺗَﻮﻟﹶﺐ ‪ ) :‬ﻟﹸﻘﻴ ُﻢ ﺑ ُﻦ ﻟﹸﻘﻤﺎ ﹶﻥ ﻣﻦ‬‫ﺤ َﻤﹶﻠ ْ‬

‫ﺐ ﻓ َﻮ ﹶﻗ َﻊ ﻋﻠﻰ ﺃﹸﺧﺘِﻪ ﹶﻓ َ‬
‫ﺠ َ‬
‫ﻓﻌﺴَﻰ ﺃﻥ ﻳﻘﹶﻊ ﻋﻠﻲﱠ ﻓﺄﹸْﻧ ﹺ‬
‫ﺖ ** ﻋﻠﻴﻪ ﹶﻓ ُﻐﺮﱠ ﻬﺑﺎ ُﻣ ﹾﻈﻠِﻤﺎ ( ) ﻓﺄﺣَﺒ ﹶﻠﻬَﺎ ﺭَﺟﻞﹲ‬ ‫ﺖ ﻟ ُﻪ ﻭﺍﺑﻨَﻤﺎ ( ) ﻟﻴﺎِﻟ َﻲ ﲪّﻖ ﻓﺎﺳﺘﺤﺼَﻨ ْ‬ ‫ﺃﹸﺧِﺘ ِﻪ ** ﻓﻜﺎ ﹶﻥ ﺍﺑ َﻦ ﺃﹸﺧ ٍ‬
‫ﻑ ﺑﻦ‬
‫ﺏ ﰲ ﺫﻟﻚ ﺍﳌﺜ ﹶﻞ ﺑﻘﺘﻞ ﻟﻘﻤﺎﻥ ﺍﺑﻨﺘَﻪ ﺻُﺤﺮﹰﺍ ﻓﻘﺎﻝ ﺧُﻔﺎ ُ‬ ‫ﺤ ِﻜﻤَﺎ ( ﻓﻀﺮﺑﺖ ﺍﻟﻌﺮ ُ‬ ‫ﻼ ُﻣ ْ‬ ‫ﻣُﺤﻜِﻢٌ ** ﻓﺠﺎﺀﺕ ﺑﻪ ﺭﺟ ﹰ‬
‫ﺖ‬
‫ﺕ ** ﻭ ِﻫﺠْﺮﺍﻧَﻬﺎ ﻇﹸﻠﻤﹰﺎ ﻛﻤﺎ ﻇﹸ ِﻠ َﻤ ْ‬ ‫َﻧﺪْﺑ ﹶﺔ ﰲ ﺫﻟﻚ ‪ :‬ﻭﻗﺎﻝ ﰲ ﺫﻟﻚ ﺍﺑﻦ ﺃﹸ ﹶﺫ ْﻳﻨَﺔ ‪ ) :‬ﺃﲡﻤَﻊ ﺗَﻬﻴَﺎﻣﹰﺎ ﺑﻠﻴﻠﹶﻰ ﺇﺫﺍ ﻧﹶﺄ ْ‬
‫ﺏ ﻭﺍﺋ ﹴﻞ َﻋ ْﻦ ﺣِﻴﺎ ﹺﻝ ( ) ﱂ ﺃﻛ ْﻦ ﻣﻦ‬ ‫ﺖ ﺣﺮ ُ‬ ‫ﺤ ْ‬ ‫ﻂ ﺍﻟﻨﻌﺎﻣ ِﺔ ﻣِﻨﱢﻲ ** ﹶﻟ ِﻘ َ‬‫ﺙ ﺑﻦ ُﻋﺒَﺎﺩ ‪ ) :‬ﹶﻗﺮﱢﺑﺎ ﻣﺮﺑ ﹶ‬ ‫ﺤ َﺮُ ( ﻭﻗﺎﻝ ﺍﳊﺎﺭ ﹸ‬‫ﺻُ ْ‬
‫ﺟُﻨَﺎﺗِﻬﺎ َﻋ ِﻠ َﻢ ﺍﻟﻞ ** ُﻩ ﻭﺇﻧﱢﻲ َﲝﺮﱢﻫﺎ ﺍﻟﻴﻮ َﻡ ﺻﺎﻟِﻲ ( ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ﻭﺃﻇﻨﱡﻪ ﺍﺑ َﻦ ﺍﳌﻘﻔﱠﻊ ‪:‬‬

‫ﺖ َﺗﻠﹸﻮ ُﻡ ** ﻭﻛﻢ ﻻﺋ ﹴﻢ ﻗﺪ‬ ‫ﺐ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﻟﻌﻞﱠ ﹶﻟﻪُ ُﻋﺬﹾﺭﹰﺍ ﻭﺃﹶﻧ َ‬

‫) ﻓﻼ َﺗﻠﹸ ﹺﻢ ﺍﳌﺮ َﺀ ﰲ ﺷﺄﹺﻧ ِﻪ ** ﻓﺮ ﺏﱠ ﻣﻠﻮ ﹴﻡ ﻭﹶﻟ ْﻢ ﻳُﺬﹾﹺﻧ َﹺ‬
‫ﳋ َﻮ ْﺭﻧَﻖ‬
‫ﺾ ﺍﳌﻠﻮﻙ ﻟِﺴِﻨﻤﱠﺎﺭ ﺍﻟﺮﻭﻣﻲ ﻓﺈﻧﻪ ﳌﺎ ﻋﻼ ﺍ ﹶ‬ ‫ﹶﻻ َﻡ ﻭ ْﻫ َﻮ ﻣُﻠﻴﻢ ( ﺣﺪﻳﺚ ﺳﻨﻤﱠﺎﺭ ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻌﺮﺏ ﰲ ﻗﺘﻞ ﺑﻌ ﹺ‬
‫ﻭﺭﺃﻯ ُﺑﻨْﻴﺎﻧﹰﺎ ﱂ ﻳ َﺮ ﻣﺜﻠﻪ ﻭﺭﺃﻯ ﰲ ﺫﻟﻚ ﺍﳌﺴﺘﺸﺮﻑ ﻭﺧﺎﻑ ﺇﻥ ﻫﻮ ﺍﺳﺘﺒﻘﺎﻩ ﺃﻥ ﳝﻮﺕ ﻓﻴﺒﲏ ﻣﺜ ﹶﻞ ﺫﻟﻚ ﺍﻟﺒﻨﻴﺎ ﹶﻥ‬
‫ﺾ ﺍﳌﻠﻮﻙ ‪) :‬‬
‫ﻟﺮﺟُ ﹴﻞ ﺁﺧ َﺮ ﻣﻦ ﺍﳌﻠﻮﻙ ﺭﻣَﻰ ﺑﻪ ﻣﻦ ﻓﻮﻕ ﺍﻟﻘﺼﺮ ﻓﻘﺎﻝ ﰲ ﺫﻟﻚ ﺍﻟﻜﻠﱯّ ﰲ ﺷﻲ ٍﺀ ﻛﺎﻥ ﺑﻴﻨَﻪ ﻭﺑﲔ ﺑﻌ ﹺ‬
‫ﺽ‬
‫ﺐ ( ) ﻓﻠﻤﺎ ﺭﺃﻯ ﺍﻟﺒُﻨْﻴﺎ ﹶﻥ ﰎﱠ ُﺳﺤُﻮﻗﹶﻪ ** ﻭﺁ َ‬ ‫ِﺳ ﻮَﻯ َﺭﺻﱢﻪ ﺍﻟﺒﻨﻴﺎ ﹶﻥ ﺳَﺒﻌﲔ ِﺣﺠﱠ ﹰﺔ ** ُﻳ َﻌﻠﱠﻰ ﻋﻠﻴﻪ ﺑﺎﻟﻘﺮَﺍﻣِﻴ ِﺪ ﻭﺍﻟﺴﱠ ﹾﻜ ﹺ‬
‫ﺐ ( ) ﻭﻇﻦﱠ ﺳِﻨﹺﻤّﺎﺭٌ ﺑﻪ ﹸﻛﻞﱠ ﺣﺒﻮﺓ ** ﻭﻓﺎ َﺯ ﹶﻟ َﺪ ْﻳ ِﻪ ﺑﺎﳌﻮﺩﱠ ِﺓ ﻭﺍﻟﻘﹸﺮﺏ (‬ ‫ﻛ ِﻤ ﹾﺜ ﹺﻞ ﺍﻟﻄﱠ ْﻮ ِﺩ ﺫِﻱ ﺍﻟﺒﺎﺫِﺥ ﺍﻟﺼﱠ ْﻌ ﹺ‬
 ‫ﻒ‬
‫ﳋﻄﹾﺐ ( ﻭﺟﺎﺀ ﺍﳌﺴﻠﻤﻮ ﹶﻥ ﻳﺮﻭﻱ َﺧ ﹶﻠ ٌ‬ ‫ﺱ ﺷﺎﻫ ﹴﻖ ** ﻓﺬﺍ َﻙ ﻟ َﻌ ْﻤ َﺮ ﺍﻟﻠﹼ ِﻪ ِﻣ ْﻦ ﺃﻋ ﹶﻈ ﹺﻢ ﺍ ﹶ‬
‫ﺞ ِﻣ ْﻦ ﺭﺃ ﹺ‬
‫) ﻗﺎﻝ ﺍﻗ ِﺬﻓﹸﻮﺍ ﺑﺎﻟ ِﻌ ﹾﻠ ﹺ‬
‫ﺐ ﻗﻮﻝ ﺯﹺﻳﺎﺩ ‪ :‬ﻵ ُﺧ ﹶﺬﻥﱠ ﺍﻟ َﻮِﻟﻲﱠ ﺑﺎﻟ َﻮِﻟﻲﱢ ﻭﺍﻟﺴﱠﻤِﻲ‬ ‫ﻋﻦ ﺳﻠﻒ ﻭﺗﺎﺑ ٌﻊ ﻋﻦ ﺳﺎﺑﹺﻖ ﻭﺁ َﺧﺮُ ﻋ ْﻦ ﺃ ﻭّﻝ ﺃﻧﱠﻬ ْﻢ ﱂ ﳜﺘ ِﻠﻔﹸﻮﺍ ﰲ ﻋﻴ ﹺ‬
‫ﺐ ﻣﺎ‬
‫ﺐ ** ﹶﲡﻨﱠ َ‬ ‫ﺑﺎﻟﺴﱠ ِﻤﻲﱢ ﻭﺍﳉﺎ َﺭ ﺑﺎﳉﺎ ﹺﺭ ﻭﱂ ﳜﺘﻠﻔﹸﻮﺍ ﰲ ﹶﻟﻌْﻦ ﺷﺎﻋِﺮﻫﻢ ﺣﻴﺚ ﻳﻘﻮﻝ ‪ ) :‬ﺇﺫﺍ ﺃﹸ ِﺧ ﹶﺬ ﺍﻟﺒَﺮﻱﺀُ ﹺﺑ َﻐ ْﻴ ﹺﺮ ﹶﺫْﻧ ﹴ‬
‫ﺏ ﻋُﻨُﻘﻪ ﻓﻘﻴﻞ ﻟﻪ ‪ :‬ﺇﻧﱠﻪ ﳎﻨﻮﻥ‬ ‫ﻀ َﺮ َ‬ ‫ﻼ ﻟُﻴ ْ‬
‫ﻳُﺤﺎ ِﺫﺭُﻩ ﺍﻟﺴﻘﻴ ُﻢ ( ﻗﺎﻝ ‪ :‬ﻭﻗِﻴﻞ ِﻟ َﻌﻤْﺮﻭ ﺑﻦ ُﻋﺒَﻴﺪ ‪ :‬ﺇﻥﹼ ﻓﻼﻧﹰﺎ ﳌﺎ ﻗﺪﱠﻡ ﺭﺟ ﹰ‬
‫ﻼ ﳋﻠﱠﻴﺖ ﺳﺒﻴﻠﹶﻪ ﻗﺎﻝ ‪ :‬ﻓﻘﺎﻝ َﻋﻤْﺮﻭ ‪ :‬ﻣﺎ َﺧ ﹶﻠ َﻖ ﺍﻟﻠﹼُﻪ ﺍﻟﻨﱠﺎ َﺭ ﺇﻻﹼ ﺑﺎﳊﻖ ﻭﳌﹼﺎ ﻗﺎﻟﺖ‬ ‫ﻓﻘﺎﻝ ‪ :‬ﻟﻮﻻ ﺃﻥﱠ ﺍﺠﻤﻟﻨﻮ ﹶﻥ َﻳ ِﻠﺪُ ﻋﺎﻗ ﹰ‬
‫ﺖ ﺇﻻﹼ‬
‫ﻑ ﰲ َﻭ ﹾﻗﻌَﺔ ﺍﻟﹺﺒﺸْﺮ ‪ :‬ﻓﺾﱠ ﺍﻟﻠﹼ ُﻪ ﻓﺎ َﻙ ﻭﺃﻋﻤﺎﻙ ﻭﺃﻃﺎ ﹶﻝ ﺳُﻬﺎﺩَﻙ ﻭﹶﺃ ﹶﻗﻞﱠ ﺭُﻗﺎ َﺩﻙ ﻓﻮَﺍﻟﻠﹼﻪ ﺇ ﹾﻥ ﹶﻗَﺘ ﹾﻠ َ‬ ‫ﺠﺤﱠﺎ ِ‬ ‫ﺍﻟﺘﻐ ﹶﻠﹺﺒﻴﱠﺔﹸ ﻟﻠ َ‬
‫ﺖ ﺳَﺒﻴﻠﹶﻬﺎ ﻓﺒﻠﻎ ﺫﻟﻚ‬ ‫ﳋﻠﱠﻴ ُ‬‫ﻧﺴﺎ ًﺀ ﺃﻋﺎﻟِﻴﻬﻦﱠ ﹸﺛ ِﺪﻱﱞ ﻭﺃﺳﺎ ِﻓﻠﹸﻬُﻦﱠ ﺩُﻣًﻰ ﻓﻘﺎﻝ ﻟِﻤ ْﻦ ﺣَﻮﻟﹶﻪ ‪ :‬ﻟﻮﻻ ﺃﻥ َﺗِﻠ َﺪ ﻫﺬِﻩ ﻣﺜﻠﹶﻬﺎ ﹶ‬
‫ﳉﺤﱠﺎﻑ ﻓﺠَﺬﹾﻭﺓﹲ ﻣﻦ ﻧﺎ ﹺﺭ ﺟﻬﻨﱠﻢ ‪.‬‬ ‫ﺍﳊﺴ َﻦ ﻓﻘﺎﻝ ‪ :‬ﺃﻣﱠﺎ ﺍ ﹶ‬
‫ﻒ ﺑ ﹺﻦ ﻗﻴﺲ ﺍﻟ ﹶﻜﻤْﺄ ﹶﺓ ﺑﺎﻟﺴﱠ ْﻤ ﹺﻦ ﻓﻘﺎﻝ ﻋﻨﺪ ﺫﻟﻚ ﺍﻷﺣﻨَﻒ ‪ُ :‬ﺭﺏﱠ ﻣَﻠﻮ ﹴﻡ ﻻ ﻓﺒﹺﻬﺬ ِﻩ ﺍﻟﺴﲑِﺓ‬ ‫ﻗﺎﻝ ‪ :‬ﻭﺫﻡﱠ ﺭﺟﻞﹲ ﻋﻨﺪ ﺍﻷﺣَﻨ ِ‬
‫ﺕ ﻓﻴﻨﺎ ‪( .‬‬
‫ﺳﺮ َ‬
‫ﺢ ﺳﺎﳌﹰﺎ ** ِﻣ َﻦ ﺍﻟﻨﱠﺎﺱ ﺇﻻﱠ ﻣﺎ َﺟﻨَﻰ ﹶﻟﺴَﻌﻴﺪُ (‬
‫ﺻَﺒ َ‬
‫ﻭﻣﺎ ﺃﺣﺴ َﻦ ﻣﺎ ﻗﺎﻝ ﺳﻌﻴ ُﺪ ﺑ ُﻦ ﻋﺒ ِﺪ ﺍﻟﺮﲪﻦ ‪ ) :‬ﻭﺇﻥﹼ ﺍﻣﺮﺃ ﺃﻣْﺴَﻰ ﻭﺃ ْ‬

‫ﺤ ﹺﻞ‬
‫ﺏ ﺍﻟﻨﱢ َ‬
‫ﺏ ﺍﻟﻔﻜ ﹺﺮ ﻭﺍﻟ ِﻌﺒَﺮ ﻭﺃﺭﺑﺎ ﹺ‬
‫ﺖ ‪ :‬ﻭﻣﺎ ﺑﺎ ﹸﻝ ﺃﻫ ﹺﻞ ﺍﻟﻌﻠ ﹺﻢ ﻭﺍﻟﻨﻈ ﹺﺮ ﻭﺃﺻﺤﺎ ﹺ‬
‫ﻋﻨﺎﻳﺔ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺎﳌﻠﺢ ﻭﺍﻟﻔﻜﺎﻫﺎﺕ ﻭﻗﻠ َ‬
‫ﺐ ﺍﻟ ﱡﻈﺮَﻓﺎ ِﺀ ﻭﺍﳌﹸ ﹶﻠﺤَﺎﺀ ﻭﻛﹸﺘﺐ‬ ‫ﺝ ﺍ ِﳌﻠﹶﻞ ﻭﻭﺭﹶﺛ ِﺔ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺃﻋﻮﺍ ِﻥ ﺍﳋﻠﻔﺎﺀ ﻳﻜُﺘﺒُﻮﻥ ﻛﺘ َ‬
‫ﻭﺍﻟﻌﻠﻤﺎ ِﺀ ﻭﺃﻫ ﹺﻞ ﺍﻟﺒﺼﺮ ﲟﺨﺎﺭ ﹺ‬
‫ﺐ‬
‫ﺏ ﺍ ِﳌﺮﺍ ِﺀ ﻭﻛﺘ َ‬ ‫ﺐ ﺃﺻﺤﺎ ﹺ‬ ‫ﺕ ﻭﻛﺘ َ‬‫ﺏ ﺍﳋﹸﺼﻮﻣﺎ ِ‬ ‫ﺐ ﺃﺻﺤﺎ ﹺ‬ ‫ﺐ ﺍﳌﻼﻫﻲ ﻭﺍﻟ ﹸﻔﻜﹶﺎﻫﺎﺕ ﻭﻛﺘ َ‬ ‫ﻍ ﻭﺍﳋﹸﻠﹶﻌﺎﺀ ﻭﻛﺘ َ‬ ‫ﺍﻟ ﹸﻔﺮﱠﺍ ﹺ‬
‫ﲔ ﻣﺎ ﻋﻠﻴﻬﻢ ﻭﳍﻢ ﻭﻻ ﳜﹶﺎﻓﹸﻮﻥ‬ ‫ﺃﺻﺤﺎﺏ ﺍﻟﻌﺼﺒﻴﱠ ِﺔ ﻭ َﺣ ِﻤﻴﱠ ِﺔ ﺍﳉﺎﻫﻠﻴّﺔ ﺃ َﻷﻧﱠ ُﻬ ْﻢ ﻻ ﳛﺎﺳِﺒﻮﻥ ﺃﻧﻔﺴﻬﻢ ﻭﻻ ﻳُﻮﺍﺯﹺﻧﻮﻥ ﺑ َ‬
‫ﻚ ﺍﻟﻠﹼﻪ َﻋ ْﻦ َﻋ ْﻴﺒﹺﻬﺎ‬
‫ﺖ َﻳﺮْ َﺣﻤُ َ‬
‫ﳉﻠﹶﺴﺎﺀ ﻓﻬﻼﹼ ﺃﻣﺴﻜ َ‬ ‫ﺢ ﺍﻟﻌﻠﻤﺎ ِﺀ ﻭﻻ ﻻﺋﻤﺔ ﺍﻷ َﺭﺑَﺎ ِﺀ ﻭﺷﻨﻒ ﺍ َﻷ ﹾﻛﻔﹶﺎﺀ ﻭ َﻣﺸْﻨﺄﺓ ﺍ ﹸ‬ ‫ﺗﺼ ﱡﻔ َ‬
‫ﺐ‬
‫ﻒ ﻣﺎ ﰲ ﺳﻮﺀ ﺍﻟﻌﺎﻗﺒ ِﺔ ﺇﱃ ﺃ ﹾﻥ ﺗﺒﻠ ﹶﻎ ﺣﺎ ﹶﻝ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻣﺮﺍﺗ َ‬ ‫ﻭﺍﻟﻄﱠ ْﻌ ﹺﻦ ﻋﻠﻴﻬﺎ ﻭﻋﻦ ﺍ ﹶﳌﺸُﻮ َﺭ ِﺓ ﻭﺍﳌﻮﻋِﻈﺔ ﻭﻋﻦ ﲣﻮﻳ ِ‬
‫ﺍﻷَﻛﹾﻔﺎﺀ ﻓﺄﻣﱠﺎ ﻛﺘﺎﺑُﻨﺎ ﻫﺬﺍ ﻓﺴﻨﺬﻛ ُﺮ ُﺟ ْﻤﻠﹶﺔ ﺍﳌﺬﺍﻫﺐ ﻓﻴﻪ ﻭ َﺳﻨَﺄﺗِﻲ ﺑﻌﺪ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﺘﻔﺴﲑ ﻭﻟﹶﻌﻞﱠ ﺭﺃﻳَﻚ ﻋﻨﺪ ﺫﻟﻚ ﺃ ﹾﻥ‬
‫ﻒ ﺑﻨﺼﻴﺐ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﹼﻪ ‪.‬‬ ‫ﺕ ﻣﻦ ﺍﻟﺘﻮ ﱡﻗ ِ‬
‫ﺖ ﺃﻭ ﺗﻜﻮ ﹶﻥ ﻗﺪ ﺃﺧﺬ َ‬
‫ﻳﺘﺤ ﻮﱠﻝ ﻭﻗﻮﻟﹶﻚ ﺃﻥ ﻳﺘﺒﺪﻝ ﻓﺘُ ﹾﺜﹺﺒ َ‬

‫ﺃﻗﺴﺎﻡ ﺍﻟﻜﺎﺋﻨﺎﺕ‬

‫ﻭﺃﻗﻮ ﹺﻝ ‪ :‬ﺇﻥﹼ ﺍﻟﻌﺎﻟﹶﻢ ﲟﺎ ﻓﻴﻪ ﻣﻦ ﺍﻷﺟﺴﺎﻡ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﳓﺎﺀ ‪ :‬ﻣﺘﱠﻔﻖ ﻭﳐﺘﻠﻒ ﻭﻣﺘﻀﺎﺩﱞ ﻭﻛﻠﱡﻬﺎ ﰲ ﲨﻠ ِﺔ ﺍﻟﻘﻮﻝ ﲨﺎ ٌﺩ‬
‫ﲑ ﻧﺎﻡ ﻭﻟﻮ ﺃﻥﱠ ﺍﳊﻜﻤﺎ َﺀ ﻭﺿﻌُﻮﺍ ﻟﻜﻞﱢ‬ ‫ﻭﻧﺎ ﹴﻡ ﻭﻛﺎﻥ ﺣﻘﻴﻘﺔﹸ ﺍﻟﻘﻮ ﹺﻝ ﰲ ﺍﻷﺟﺴﺎﻡ ﻣﻦ ﻫﺬﻩ ﺍﻟ ِﻘﺴْﻤﺔ ﺃﻥ ﻳﻘﺎﻝ ‪ :‬ﻧﺎ ﹴﻡ ﻭﻏ ُ‬
‫ﺚ ﺍﻧﺘﻬﻮﺍ ﻭﻣﺎ ﺃﻛﹶﺜ َﺮ ﻣﺎ ﺗﻜﻮ ﹸﻥ ﺩﻻﻟ ﹸﺔ‬
‫ﻣﺎ ﻟﻴﺲ ﺑﻨﺎ ﹴﻡ ﺍﲰﹰﺎ ﻛﻤﺎ ﻭﺿﻌُﻮﺍ ﻟﻠﻨﺎﻣﻲ ﺍﲰﹰﺎ ﻻﺗﺒّﻌﻨﺎ ﺃﹶﺛ َﺮ ُﻫ ْﻢ ﻭﺇﳕﺎ ﻧﻨﺘﻬﻲ ﺇﱃ ﺣﻴ ﹸ‬
‫ﺾ ﺍﻻﻓﺘﺮﺍﻕ ﻭﺇﺫﺍ ﺃﺧﺮﺟﺖ ﻣﻦ ﺍﻟﻌﺎﹶﻟ ﹺﻢ ﺍﻷﻓﻼ َﻙ‬ ‫ﺿ َﻊ ﺑﻌ َ‬
‫ﻗﻮﻟِﻬ ْﻢ ﲨﺎﺩ ﻛ َﺪﻻﹶﻟ ِﺔ ﻗﻮﳍﻢ َﻣ ﻮَﺍﺕ ﻭﻗﺪ ﻳَﻔَﺘﺮﹺﻗﺎﻥ ﰲ ﻣﻮﺍ ِ‬
‫ﲑ ﻧﺎﻣﻴﺔ ﻭﱂ ﲡﺪْﻫﻢ ﻳﺴﻤﱡﻮﻥ ﺷﻴﺌﹰﺎ ﻣﻨﻬﺎ ﲜَﻤﺎﺩ ﻭﻻ ﻣَﻮﺍﺕ ﻭﻟﻴﺲ‬ ‫ﺝ ﻭﺍﻟﻨﺠﻮ َﻡ ﻭﺍﻟﺸﻤﺲَ ﻭﺍﻟﻘﻤﺮ ﻭﺟﺪﺗَﻬﺎ ﻏ َ‬ ‫ﻭﺍﻟﱪﻭ َ‬
‫ﺴﻢﱠ ﻣﻮﺍﺗﹰﺎ ﻭﻻ ﲨﺎﺩﹰﺍ ﻭﻧﺎﺱٌ ﳚﻌﻠﻮﻬﻧﺎ ﻣﺪﺑﱢﺮﺓ ﻏﲑ ﻣﺪﺑﱠﺮﺓ ﻭﳚﻌﻠﻮﻬﻧﺎ ﻣﺴﺨﱢﺮﺓ ﻏﲑ‬ ‫ﻷﻧﱠﻬﺎ ﺗﺘﺤﺮﱠ ُﻙ ﻣﻦ ﺗِﻠﻘﺎ ِﺀ ﺃﻧ ﹸﻔﺴِﻬﺎ ﱂ ُﺗ َ‬
‫ﺴﺨﱠﺮﱠﺓ ﻭﳚﻌﻠﻮﻬﻧﺎ ﺃ ْﺣﻴَﺎ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﺇ ﹾﺫ ﻛﺎﻥ ﺍﳊﻴﻮﺍ ﹸﻥ ﺇﻧﱠﻤَﺎ َﻳﺤْﻴﺎ ﺑﺈﺣﻴﺎﺋﻬﺎ ﻟﹶﻪ ﻭﺑﹺﻤﺎ ﺗُﻌﻄﻴﻪ ﻭُﺗﻌِﲑﻩ ﻭﺇﳕﺎ ﻫﺬﺍ ﻣﻨﻬﻢ‬ ‫ﻣَ‬
 ‫ﺭﺃﻱ ﻭﺍﻷُ َﻣﻢُ ﰲ ﻫﺬﺍ ﻛﻠﱢﻪ ﻋﻠﻰ ﺧﻼﻓِﻬﻢ ﻭﳓ ُﻦ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿ ﹺﻊ ﺇﻧﱠﻤﺎ ﻧﻌﺒﱢﺮ ﻋﻦ ﹸﻟﻐَﺘﻨﺎ ﻭﻟﻴﺲ ﰲ ﻟﹸﻐﺘﻨﺎ ﺇﻻﹼ ﻣﺎ ﺫﻛﺮﻧﺎ ‪.‬‬
‫ﺖﱂ‬‫ﺽ ﲨﺎﺩﹰﺍ ﻭﺭﺑّﻤﺎ ﻳَﺠﻌﻠﻮﻬﻧﺎ َﻣ ﻮَﺍﺗﹰﺎ ﺇﺫﺍ ﻛﺎﻧ ْ‬
‫ﺱ ﻳﺴﻤﱡﻮﻥ ﺍﻷﺭ َ‬
‫ﻭﺍﻟﻨﺎ ُ‬

‫ﺖ ﻗﺪﳝﹰﺎ ﻭﻫﻲ َﻣ ﻮَﺍﺕ ﺍﻷﺭﺽ ﻭﺫﻟﻚ ﻛﻘﻮﳍﻢ ‪َ :‬ﻣ ْﻦ ﺃﺣﻴَﺎ ﺃﹶﺭﺿﹰﺎ ﻣﻮﺍﺗﹰﺎ ﻓﻬﻲ ﻟﻪ ‪( .‬‬
‫ُﺗ ْﻨﹺﺒ ْ‬
‫ﻭﻫﻢ ﻻ ﳚﻌﻠﻮﻥ ﺍﳌﺎﺀ ﻭﺍﻟﻨﺎ َﺭ ﻭﺍﳍﻮﺍ َﺀ ﲨﺎﺩﹰﺍ ﻭﻻ َﻣ ﻮَﺍﺗﹰﺎ ﻭﻻ ﻳﺴﻤﱡﻮﻧَﻬﺎ ﺣﻴﻮﺍﻧﹰﺎ ﻣﺎ ﺩﺍﻣﺖ ﻛﺬﻟﻚ ﻭﺇﻥ ﻛﺎﻧﺖ ﻻ‬
‫ﺗﻀﺎﻑ ﺇﱃ ﺍﻟﻨﱠﻤﺎﺀ ﻭﺍﳊﺲّ ‪.‬‬
‫ﺽ ﻭﺍﳍﻮﺍ ُﺀ ﻭﺍﻟﻨﺎﺭ ﻭﺍﻻﲰﺎ ِﻥ ﻻ ﻳﺘﻌﺎ َﻭﺭَﺍ ِﻥ ﻋﻨﺪَﻫﻢ ﺇﻻﹼ‬
‫ﺽ ﻫﻲ ﺃﺣ ُﺪ ﺍﻷﺭﻛﺎ ِﻥ ﺍﻷﺭﺑﻌﺔ ﺍﻟﱵ ﻫﻲ ﺍﳌﺎ ُﺀ ﻭﺍﻷﺭ ُ‬
‫ﻭﺍﻷﺭ ُ‬
‫ﺍﻷﺭﺽ ‪.‬‬

‫ﺗﻘﺴﻴﻢ ﺍﻟﻨﺎﻣﻲ‬

‫ﺴَﺒﺢُ‬‫ﰒﱠ ﺍﻟﻨﺎﻣِﻲ ﻋﻠﻰ ﻗﺴﻤﲔ ‪ :‬ﺣﻴﻮﺍﻥ ﻭﻧﺒﺎﺕ ﻭﺍﳊﻴﻮﺍ ﹸﻥ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﻗﺴﺎﻡ ‪ :‬ﺷﻲﺀٌ ﳝﺸﻲ ﻭﺷﻲﺀ ﻳﻄﲑ ﻭﺷﻲﺀ ﻳ ْ‬
‫ﻉ ﺍﻟﺬﻱ ﻳَﻤﺸﻲ ﻋﻠﻰ‬ ‫ﻭﺷﻲﺀٌ َﻳ ْﻨﺴَﺎﺡ ﺇﻻﹼ ﺃﻥﹼ ﻛﻞﱠ ﻃﺎﺋ ﹴﺮ ﳝﺸﻲ ﻭﻟﻴﺲ ﺍﻟﺬﻱ ﻳَﻤﺸﻲ ﻭﻻ َﻳﻄِﲑ ﻳﺴﻤﻰ ﻃﺎﺋﺮﹰﺍ ﻭﺍﻟﻨﻮ ُ‬
‫ﺕ ﺭﺍﺟﻌﺔﹲ ﰲ ﺍﳌﻌﲎ ﺇﱃ ﻣﺸﺎﻛﻠ ِﺔ ﻃﺒﺎﻉ ﺍﻟﺒﻬﺎﺋ ﹺﻢ‬ ‫ﺸﺮَﺍ ِ‬‫ﺃﺭﺑﻌ ِﺔ ﺃﻗﺴﺎﻡ ‪ :‬ﻧﺎﺱ ﻭﻬﺑﺎﺋﻢ ﻭﺳﺒﺎﻉ ﻭﺣﺸﺮﺍﺕ ﻋﻠﻰ ﺃﻥﹼ ﺍﳊ َ‬
‫ﺕ ﻋﻨﺪ ﺳﺎﻣﻌﻴﻬﺎ ِﻣ ْﻦ ﺃﻫ ﹺﻞ‬ ‫ﻭﺍﻟﺴﺒﺎﻉ ﺇﻻﹼ ﺃﻧّﻨﺎ ﰲ ﻫﺬﺍ ﻛﻠﱢﻪ ﻧﺘﺒﻊ ﺍﻷﲰﺎ َﺀ ﺍﻟﻘﺎﺋﻤﺔ ﺍﳌﻌﺮﻭﻓﺔ ﺍﻟﺒﺎﺋﻨﺎﺕ ﺑﺄﻧ ﹸﻔﺴِﻬﺎ ﺍﳌﺘﻤﻴﱢﺰﺍ ِ‬
‫ﻫﺬﻩ ﺍﻟﻠﻐ ِﺔ ﻭﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻟﻠﺴﺎﻥ ﻭﺇﻧﱠﻤﺎ ُﻧ ﹾﻔﺮﹺﺩ ﻣﺎ ﺃ ﹾﻓﺮَﺩﻭﺍ ﻭﻧَﺠْﻤَﻊ ﻣﺎ َﺟﻤَﻌﻮﺍ ‪.‬‬

‫ﺗﻘﺴﻴﻢ ﺍﻟﻄﲑ‬

‫ﺡ ﻭﻣﻨﻬﺎ‬‫ﻉ ﻣﻦ ﺍﻟﻄﲑ ﻋﻠﻰ ﺿَﺮَﺑﻴْﻦ ‪ :‬ﻓﻤﻨﻬﺎ ﺍﻟﻌِﺘﺎﻕُ ﻭﺍﻷﺣﺮﺍﺭُ ﻭﺍﳉﻮﺍﺭ َ‬

‫ﲑ ﻛ ﱞﻞ َﺳﺒُ ﹴﻊ ﻭﺑَﻬﻴﻤﺔ ﻭ َﻫﻤَﺞ ﻭﺍﻟﺴﺒﺎ ُ‬
‫ﻭﺍﻟﻄ ُ‬
‫ﺐ ﺍﳌﻌﻘﱠﻔﺔ‬
‫ﺡ ﻭﺍﳌﺨﺎﻟ ﹺ‬
‫ﺕ ﺍﻟﺴﻼ ﹺ‬
‫ﺍﻟﺒﻐﺎﺙ ﻭﻫﻮ ﻛ ﱡﻞ ﻣﺎ ﻋﻈ َﻢ ﻣﻦ ﺍﻟﻄﲑ ‪ :‬ﺳﺒﻌﹰﺎ ﻛﺎﻥ ﺃﻭ ﻬﺑﻴﻤﺔ ﺇﺫﺍ ﱂ ﻳﻜ ْﻦ ﻣﻦ ﺫﻭﺍ ِ‬
‫ﺻﻐُﺮ ﺷﺨﺼﻪ ﻭﻛﺎﻥ‬ ‫ﳋﺸَﺎﺵ ﻭﻫﻮ ﻣﺎ ﻟﻄﹸﻒ ﺟﹺﺮﻣُﻪ ﻭ َ‬ ‫ﻛﺎﻟﻨﱡﺴﻮ ﹺﺭ ﻭﺍﻟﺮﱠﺧَﻢ ﻭﺍﻟﻐِﺮﺑﺎﻥ ﻭﻣﺎ ﺃﺷﺒﻬﻬﺎ ِﻣ ْﻦ ﻟﺌﺎ ﹺﻡ ﺍﻟﺴﺒﺎﻉ ﰒ ﺍ ﹶ‬
‫ﻕ ﻭﺍﻟﻴُﺆﻳُﺆ ﻭﺍﻟﺒﺎﺫﳒﺎﻥ ‪.‬‬‫ﻋﺪ َﱘ ﺍﻟﺴﻼﺡ ﻭﻻ ﻳﻜﻮﻥ ﻛﺎﻟﺰﱡﺭﱠ ﹺ‬
‫ﺕ ﻣﻦ ﺍﳊﺸﺮﺍﺕ‬ ‫ﺕ ﻓﻴﻤﺎ ﳝﺸﻲ ﻭﺍﳊﻴّﺎ ُ‬ ‫ﲑ ﻛﺎﳊﺸﺮﺍ ِ‬ ‫ﺞ ﻓﻴﻤﺎ ﻳﻄ ُ‬
‫ﻓﺄﻣﺎ ﺍﳍﹶﻤَﺞ ﻓﻠﻴﺲ ﻣﻦ ﺍﻟﻄﲑ ﻭﻟﻜﻨﱠﻪ ﳑﱠﺎ ﻳﻄﲑ ﻭﺍﳍ َﻤ َ‬
‫ﺖ ﻣﻦ ﺫﻭﺍﺕ‬ ‫ﻭﺃﻱﱡ ﺳﺒﻊ ﺃﹶﺩ َﺧﻞﹸ ﰲ ﻣﻌﲎ ﺍﻟﺴﱠﺒُﻌﻴﱠﺔ ِﻣ َﻦ ﺍﻷﻓﺎﻋﻲ ﻭﺍﻟﺜﻌﺎﺑﹺﲔ ﻭﻟﻜﻦ ﻟﻴﺲ ﺫﻟﻚ ﻣﻦ ﺃﲰﺎﺋﻬﺎ ﻭﺇﻥ ﻛﺎﻧ ْ‬
‫ﺲ ﻭﺟَﻤﻴ ﹺﻊ ﺍﻟﺒﻬﺎﺋﻢ ﻭﻟﺬﻟﻚ ﺗﺄﻛﻠﹸﻬﺎ ﺍﻷﻭﻋَﺎﻝ ﻭﺍﳋﹶﻨﺎﺯﻳﺮُ ﻭﺍﻟﻘﹶﻨﺎ ِﻓﺬﹸ ﻭﺍﻟﻌِﻘﺒﺎﻥ‬ ‫ﺏ ﻭﺃﻛﱠﺎﻟﺔ ﺍﻟﻠﱡﺤﻮﻡ ﻭﺃﻋﺪﺍِﺀ ﺍﻹﻧ ﹺ‬ ‫ﺍﻷﻧﻴﺎ ﹺ‬
‫ﺾ‬
‫ﺕ ﺳِﺒﺎﻋﹰﺎ ﻭﲰﱠﺎﻫﺎ ﺑﺬﻟﻚ ﻋﻨ َﺪ ﺑﻌ ﹺ‬
‫ﻭﺍﻟﺸﺎ ْﻫﻤُﺮﻙ ﻭﺍﻟﺴﻨﺎﻧﲑ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﺒﻬﺎﺋﻢ ﻭﺍﻟﺴﺒﺎﻉ ﻓﹶﻤ ْﻦ َﺟ َﻌ ﹶﻞ ﺍﳊﻴﱠﺎ ِ‬
‫ﺏ ﻭﻣﻦ ﺟَﻌ ﹶﻞ ﺫﻟﻚ ﳍﺎ ﻛﺎﻻﺳﻢﹺ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻌﻼﻣﺔﹸ‬ ‫ﺐ ﻓﻘ ْﺪ ﺃﺻﺎ َ‬
‫ﺍﻟﻘﻮ ﹺﻝ ﻭﺍﻟﺴﺒ ﹺ‬

‫ﺐ ﻭﺍﻟﺬﺋﺐ ﻭﺍﻷﺳَﺪ ﻓﻘﺪ ﺃﺧﻄﺄ ‪.‬‬‫ﻛﺎﻟ ﹶﻜ ﹾﻠ ﹺ‬

‫ﲑ ﻛﺎﻟﻨﱡﺴُﻮ ﹺﺭ‬
‫ﺏ ﻭﻣﺎ ﺃﺷﺒﻬﻬﺎ ﻭﺷﻲﺀٌ ﻳﻜﻮ ﹸﻥ ﺳِﻼﺣُﻪ ﺍﳌﻨﺎﻗ َ‬
‫ﺐ ﻛﺎﻟﻌُﻘﺎ ﹺ‬
‫ﲑ ﺷﻜﻞﹲ ﻳﻜﻮﻥ ﺳِﻼﺣُﻪ ﺍﳌﺨﺎﻟ َ‬
‫ﻉ ﺍﻟﻄ ﹺ‬
‫ﻭﻣﻦ ﺳِﺒﺎ ﹺ‬
‫ﻭﺍﻟﺮﱠ َﺧ ﹺﻢ ﻭﺍﻟ ِﻐﺮْﺑﺎﻥ ﻭﺇﻧﱠﻤﺎ ﺟﻌﻠﹾﻨﺎﻫﺎ ﺳﺒﺎﻋﹰﺎ ﻷﻧّﻬﺎ ﺃﻛﱠﺎﻟ ﹸﺔ ﳊﻮﻡ ‪( .‬‬
‫ﲑ ﻛﺎﻟ ﹶﻜﺮَﺍ ِﻛﻲﱢ ﻭﻣﺎ ﺃﺷﺒﻬﻬﺎ ﻭﻣﻨﻪ ﻣﺎ ﻳﻜﻮ ﹸﻥ ﺳﻼﺣُﻪ ﺍﻷﺳﻨﺎﻥﹶ ﻛﺎﻟﺒُﻮ ﹺﻡ‬
‫ﻭ ِﻣ ْﻦ ﻬﺑﺎﺋﻢ ﺍﻟﻄﲑ ﻣﺎ ﻳﻜﻮﻥ ﺳﻼﺣُﻪ ﺍﳌﻨﺎﻗ َ‬
 ‫ﻁ ﻭﻣﺎ ﺃﺷﺒﻬﻬﺎ ﻭﻣﻨﻪ ﻣﺎ ﻳﻜﻮﻥ ﺳﻼﺣُﻪ ﺍﻟﺼﻴﺎﺻﻲ ﻛﺎﻟﺪﱢَﻳﻜﹶﺔ ﻭﻣﻨﻪ ﻣﺎ ﻳﻜﻮﻥ ﺳﻼﺣﻪ ﺍﻟﺴﱠﻠﹾﺢ ﻛﺎﳊﹸﺒﺎﺭﻱ‬ ‫ﻭﺍﻟ َﻮ ﹾﻃﻮَﺍ ِ‬
‫ﻭﺍﻟﺜﻌﻠﺐ ﺃﻳﻀﹰﺎ ﻛﺬﻟﻚ ‪.‬‬
‫ﻭﺍﻟﺴﱠﺒﻊ ﻣﻦ ﺍﻟﻄﲑ ‪ :‬ﻣﺎ ﺃﻛﻞ ﺍﻟﻠﺤ َﻢ ﺧﺎﻟﺼﹰﺎ ﻭﺍﻟﺒﻬﻴﻤﺔﹸ ‪ :‬ﻣﺎ ﺃﻛﻠﺖ ﺍﳊﺐﱠ ﺧﺎﻟﺼﹰﺎ ﻭﰲ ﺍﻟﻔﻦﱢ ﺍﻟﺬﻱ ﻭﺍﳌﺸﺘَﺮَﻙ‬
‫ﺐ ﻣﻌﻘﱠﻒ ﻭﻻ ِﻣ ْﻨﺴَﺮ ﻭﻫﻮ ﻳﻠﻘﻂ ﺍﳊﺐﱠ ﻭﻫﻮ ﻣﻊ ﻫﺬﺍ ﻳﺼﻴﺪ ﺍﻟﻨﱠﻤْﻞ ﺇﺫﺍ‬ ‫ﺨ ﹶﻠ ﹴ‬‫ﻋﻨﺪﻫﻢ ﻛﺎﻟﻌﺼﻔﻮﺭ ﻓﺈﻧﱠﻪ ﻟﻴﺲ ﺑﺬﻱ ِﻣ ْ‬
‫ﻉ ﻣﻦ ﺍﻟﻄﲑ‬ ‫ﻃﺎﺭ ﻭَﻳﺼِﻴﺪ ﺍﳉﺮﺍ َﺩ ﻭﻳﹾﺄ ﹸﻛ ﹸﻞ ﺍﻟﻠﺤﻢ ﻭﻻ َﻳ ُﺰﻕﱡ ِﻓﺮَﺍﺧَﻪ ﻛﻤﺎ ﺗﺰﻕﱡ ﺍﳊﻤﺎ ُﻡ ﺑﻞ ُﻳ ﹾﻠﻘِﻤﻬﺎ ﻛﻤﺎ ﺗُ ﹾﻠ ِﻘﻢُ ﺍﻟﺴﺒﺎ ُ‬
‫ﻚ ﰲ ﻣﻮﺿِﻌﻪ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ‪.‬‬ ‫ﲑ ﻣﻦ ﺍﳌﺸﺘﺮَﻙ ﻛﺜﲑٌ ﻭﺳﻨﺬﻛﹸﺮ ﺫﻟ َ‬ ‫ﻓﺮﺍﺧَﻬﺎ ﻭﺃﺷﺒﺎُﻩ ﺍﻟﻌﺼﺎﻓ ﹺ‬

‫ﲑ ﻭﺍﳉﹶﺮﺍ ُﺩ‬
‫ﺏ ﻭﺍﻟﺰﱠﻧﺎﹺﺑ ُ‬
‫ﺐ ﻭﺍﻟﺬﹼﺑﺎ ُ‬
‫ﺤ ِﻞﹸ ﻭﺍﻟﻴَﻌﺎﺳِﻴ ُ‬
‫ﳉْ‬
‫ﳉ ْﻌﻼﹶﻥ ﻭﺍ ﹶ‬
‫ﲔ ﻓﻬﻮ ﻣﻦ ﺍﻟﻄﲑ ﻗﺪ ﻳﻄﲑ ﺍ ِ‬ ‫ﻭﻟﻴﺲ ﻛ ﱡﻞ ﻣﺎ ﻃﺎﺭ ﲜَﻨﺎﺣ ﹺ‬
‫ﲑ ﺫﻟﻚ ﻭﻻ ﻳﺴﻤﱠﻰ ﺑﺎﻟﻄﲑ ﻭﻗﺪ ﻳﻘﺎﻝ ﺫﻟﻚ ﳍﺎ ﻋﻨﺪ ﺑﻌﺾ‬ ‫ﺽ ﻭﺍﻷﺭﺿَﺔ ﻭﺍﻟﻨﺤ ﹸﻞ ﻭﻏ ُ‬
‫ﺵ ﻭﺍﻟﺒَﻌﻮ ُ‬
‫ﻭﺍﻟﻨﻤْﻞ ﻭﺍﻟﻔﹶﺮﺍ ُ‬
‫ﺏ ﺑﻪ ﺃﺷﻬﺮ‬ ‫ﺝ ﻃﲑﹰﺍ ﻭﻻ ﻳﺴﻤﱡﻮﻥ ﺑﺬﻟﻚ ﺍﳉﺮﺍﺩ ﻭﺍﳉﺮﺍ ُﺩ ﺃﹶﻃﹾﻴَﺮ ﻭﺍﳌﺜ ﹸﻞ ﺍﳌﻀﺮﻭ ُ‬ ‫ﺍﻟﺬﻛ ﹺﺮ ﻭﺍﻟﺴﺒﺐ ﻭﻗﺪ ﻳﺴﻤﱡﻮﻥ ﺍﻟﺪﺟﺎ َ‬
‫ﺚ ﺷﺎﺀ‬ ‫ﺖ ﻣﻦ ﺍﻟﻄﲑ ﻭﺟَﻌﻔﺮ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺫﻭ ﺟﻨﺎﺣﲔ ﻳَﻄﲑ ﻬﺑﻤﺎ ﰲ ﺍﳉﻨﱠﺔ ﺣﻴ ﹸ‬ ‫ﻭﺍﳌﻼﺋﻜ ﹸﺔ ﺗ ِﻄﲑُ ﻭﳍﺎ ﺃﺟﻨﺤﺔﹲ ﻭﻟﻴﺴ ْ‬
‫ﻭﻟﻴﺲ ﺟﻌﻔﺮٌ ﻣﻦ ﺍﻟﻄﲑ ‪.‬‬
‫ﺶ ﻭﺍﻟﻘﹶﻮﺍ ِﺩ ﹺﻡ ﻭﺍﻷﺑﺎ ِﻫ ﹺﺮ ﻭﺍﳋﻮﺍﰲ ﻳﺴﻤﱠﻰ‬
‫ﻭﺍﺳﻢ ﻃﺎﺋ ﹴﺮ ﻳﻘﹶﻊ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﺷﻴﺎﺀ ‪ :‬ﺻﻮﺭﺓ ﻭﻃﺒﻴﻌﺔ ﻭﺟَﻨﺎﺡ ﻭﻟﻴﺲ ﺑﺎﻟﺮﻳ ﹺ‬
‫ﲔ ﻟﻴﺲ ﳍﻤﺎ ﺭﹺﻳﺶٌ‬
‫ﻁ ﻣﻦ ﺍﻟﻄﲑ ﻭﺇﻥ ﻛﺎﻧﺎ ﺃ ْﻣ َﺮ ﹶﻃ ﹺ‬ ‫ﺵ ﻭﺍﻟ ﻮَﻃﻮﺍ ﹶ‬
‫ﻃﺎﺋﺮﹰﺍ ﻭﻻ ﺑﻌﺪﻣﻪ ﻳﺴْﻘﻂ ﺫﻟﻚ ﻋﻨﻪ ﺃﻻ ﺗﺮﻯ ﺃﻥﱠ ﺍﳋﻔﱠﺎ َ‬
‫ﺐ ﻭﻻ َﺷ ِﻜﲑُ ﻭﻻ ﻗﹶﺼَﺐ ﻭﳘﺎ ﻣﺸﻬﻮﺭﺍ ِﻥ ﺑﺎﳊﻤﻞ ﻭﺍﻟﻮﻻﺩﺓ ﻭﺑﺎﻟﺮﱠﺿﺎﻉ ﻭﺑﻈﻬﻮﺭ َﺣﺠْﻢ ﺍﻵﺫﺍﻥ ﻭﺑﻜﺜﺮﺓ‬ ‫ﻭﻻ َﺯ ﹶﻏ ٌ‬
‫ﺾ ﻭﺟَﻨﺎﺣﲔ ﻭﻟﻴﺴﺖ ﻣﻦ ﺍﻟﻄﲑ ‪.‬‬ ‫ﺶ ﻭﻣِﻨﻘﺎ ﹺﺭ ﻭﺑَﻴ ﹴ‬
‫ﺕ ﺭﻳ ﹴ‬
‫ﺍﻷﺳﻨﺎﻥ ﻭﺍﻟﻨﻌﺎﻣﺔ ﺫﺍ ُ‬
‫ﺐ ﺍﳌﺎﺀ ﻭﻋ ْﻨ َﺰ‬
‫ﻭﻟﻴﺲ ﺃﻳﻀﹰﺎ ﻛ ﱡﻞ ﻋﺎﺋ ﹴﻢ ﲰﻜﺔ ﻭﺇﻥ ﻛﺎﻥ ﻣﻨﺎﺳﺒﹰﺎ ﻟﻠﺴﻤﻚ ﰲ ﻛﺜﲑ ﻣﻦ ﻣﻌﺎﻧﻴﻪ ﺃﻻ ﺗَﺮَﻯ ﺃﻥﹼ ﰲ ﺍﳌﺎﺀ ﹶﻛ ﹾﻠ َ‬
‫ﺐ‬
‫ﺍﳌﺎﺀ ﻭﺧِﻨﺰﻳ َﺮ ﺍﳌﺎﺀ ﻭﻓﻴﻪ ﺍﻟﺮﱢﻕﱡ ﻭﺍﻟﺴﱡ ﹶﻠﺤْﻔﺎﺓ ﻭﻓﻴﻪ ﺍﻟﻀﱢﻔﹾﺪَﻉ ﻭﻓﻴﻪ ﺍﻟﺴﺮﻃﺎﻥ ﻭﺍﻟَﺒﻴْﻨﻴ ُ‬

‫ﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﺻﻨﺎﻑ ﻭﺍﻟﻜﹶﻮﺳَﺞ ﻭﺍﻟﺪ ﺍﻟﱡﻠﺨْﻢ ﻭﻟﻴﺲ‬ ‫ﺨ ُﻢ ﻭﺍﻟُﺒ ْﻨﺒُﻚ ﻭﻏ ُ‬

‫ﻭﺍﻟﺘﱢﻤﺴﺎﺡ ﻭﺍﻟﺪﱡﺧﺲ ﻭﺍﻟﺪﱡﻟﹾﻔﲔ ﻭﺍﻟﻠﱠ ْ‬
‫ﺾ ﺑﻴﻀﹰﺎ ﻟﻪ ﺻُﻔﹾﺮَﺓﹲ‬
‫ﻟﻠﻜﻮﺳﺞ ﺃﺏٌ ﻳُﻌﺮَﻑ ﻭﻋﺎﻣﱠ ﹸﺔ ﺫﺍ ﻳَﻌﻴﺶ ﰲ ﺍﳌﺎﺀ ﻭﻳﺒﻴﺖ ﺧﺎﺭﺟﹰﺎ ﻣﻦ ﺍﳌﺎﺀ ﻭﻳﺒﻴﺾ ﰲ ﺍﻟﺸﻂﱢ ﻭَﻳﺒﹺﻴ ُ‬
‫ﻭﻗﹶﻴْﺾٌ ﻭ ِﻏ ْﺮ ِﻗ ﹲﺊ ﻭﻫﻮ ﻣﻊ ﺫﻟﻚ ﳑّﺎ ﻳﻜﻮﻥ ﰲ ﺍﳌﺎﺀ ﻣﻊ ﺍﻟﺴﻤﻚ ‪.‬‬

‫ﺗﻘﺴﻴﻢ ﺍﳊﻴﻮﺍﻥ ﺇﱃ ﻓﺼﻴﺢ ﻭﺃﻋﺠﻢ‬

‫ﰒﱠ ﻻ ﳜﺮﺝ ﺍﳊﻴﻮﺍﻥ ﺑﻌﺪ ﺫﻟﻚ ﰲ ﻟﻐﺔ ﺍﻟﻌﺮﺏ ﻣﻦ ﻓﺼﻴﺢ ﻭﺃﻋﺠﻢ ﻛﺬﻟﻚ ﻳﻘﺎﻝ ﰲ ﺍﳉﻤﻠﺔ ﻛﻤﺎ ﻳﻘﺎﻝ ﺍﻟﺼﺎﻣﺖ ﳌﺎ‬
‫ﻂ ﻓﻴﺤﻤﻠﻮﻥ ﻣﺎ ﻳﺮﻏﻮ ﻭﻳَﺜﻐﻮ ﻭﻳَﻨﻬَﻖ ﻭﻳَﺼْﻬﹺﻞ‬ ‫ﻂ ﻭﻻ ﳚﻮﺯ ﻋﻠﻴﻪ ﺧﻼﻓﻪ ﻭﺍﻟﻨﺎﻃﻖ ِﻟﻤَﺎ ﹶﻟ ْﻢ ﻳﺘﻜﻠﱠ ْﻢ ﻗ ﱡ‬ ‫ﺼﻨَﻊ ﺻﻤﺘﹰﺎ ﻗ ﱡ‬
‫ﻻ َﻳ ْ‬
‫ﺏ‬
‫ﺼ ْﻮﺻِﻲ ﻭُﻳ ﹶﻘ ْﻮﻗِﻲ ﻭَﻳ ْﻨ َﻌﺐُ ﻭَﻳ ْﺰﺃﹶﺭ ﻭَﻳ ْﻨ ﹺﺰ ُ‬
‫ﺼﻔِﺮ ﻭُﻳ َ‬
‫ﻭﻳَﺸْﺤَﺞ ﻭَﻳﺨُﻮﺭ ﻭﻳَﺒْﻐَﻢ ﻭﻳَﻌﻮﹺﻱ ﻭﻳَﻨﺒَﺢ ﻭَﻳ ْﺰﻗﹸﻮ ﻭﻳَﻀْﻐُﻮ ﻭَﻳ ْﻬﺪِﺭ ﻭَﻳ ْ‬
‫ﻭﻳ ِﻜﺶﱡ ﻭَﻳ ِﻌﺞﱡ ﻋﻠﻰ ﻧﻄ ﹺﻖ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﲨﻊ ﺑﻌﻀﻪ ﻋﻠﻰ ﺑﻌﺾ ﻭﻟﺬﻟﻚ ﺃﺷﺒﺎﻩٌ ﻛﺎﻟﺬﻛﻮﺭ ﻭﺍﻹﻧﺎﺙ ﺇﺫﺍ ﺍﺟﺘﻤﻌﺎ‬
‫ﲑ ﺍﻟﱵ ﺗﺴﻤﱠﻰ ﹶﻟﻄِﻴﻤﺔ‬ ‫ﻭﻛﺎﻟ ِﻌ ﹺ‬
 ‫ﺖ ﺑﺄﻧﺒَﻪ ﺍﻟﻨﻮﻋَﲔ ِﺫﻛﹾﺮﹰﺍ‬
‫ﻭﻛﺎﻟ ﱡﻈﻌُﻦ ﻓﺈﻥﱠ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀَ ﺇﺫﺍ ﻭﺟﺪ ﺑﻌﻀُﻬﺎ ﺇﱃ ﺑﻌﺾ ﺃﻭ ﺃﹶﺧَﺬ ﺑﻌﻀُﻬﺎ ﻣﻦ ﺑﻌﺾ ُﺳﻤﱢَﻴ ْ‬
‫ﺕ ﻻ ﻳﻔ َﻬﻢُ ﺇﺭﺍﺩﺗَﻪ ﺇﻻﹼ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺟﻨﺴﻪ ﻭﻟﻌﻤﺮﻱ ﺇﻧﺎ‬ ‫ﺢ ﻫﻮ ﺍﻹﻧﺴﺎﻥ ﻭﺍﻷﻋﺠﻢ ﻛ ﱡﻞ ﺫﻱ ﺻﻮ ٍ‬ ‫ﻭﺑﺄﻗﻮﺍﳘﺎ ﻭﺍﻟﻔﺼﻴ ُ‬
‫ﺐ ﻭﺍﻟﺴﱢﻨﱠﻮﺭ ﻭﺍﻟﺒﻌﲑ ﻛﺜﲑﹰﺍ ﻣﻦ ﺇﺭﺍﺩﺗﻪ ﻭﺣﻮﺍﺋﺠﻪ ﻭﻗﺼﻮﺭﻩ ﻛﻤﺎ ﻧﻔﻬﻢ ﺇﺭﺍﺩﹶﺓ‬ ‫ﻧﻔﻬﻢ ﻋَﻦ ﺍﻟﻔﹶﺮﺱ ﻭﺍﳊﻤﺎ ﹺﺭ ﻭﺍﻟﻜﻠ ﹺ‬
‫ﺤ َﻤﺔﹸ‬‫ﺤﻜﹸﻪ ﻭ َﺣﻤْ َ‬ ‫ﺿِ‬‫ﻑ ﻣﺎ ﻳ ُﺪ ﱡﻝ ﻋﻠﻴﻪ َ‬
‫ﺍﻟﺼﱯﱢ ﰲ َﻣﻬْﺪﻩ ﻭﻧﻌﻠﻢ ﻭﻫﻮ ﻣﻦ ﺟﻠﻴﻞ ﺍﻟﻌﻠﻢ ﺃﻥﹼ ﺑﻜﺎﺀَﻩ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﺧﻼ ِ‬
‫ﻑ ﺩﻋﺎﺋﻬﺎ‬ ‫ﳊﺠْﺮ ﻭﺩُﻋﺎﺀ ﺍ ِﳍﺮﱠِﺓ ﺍﳍﺮﱠ ﺧﻼ ُ‬ ‫ﺍﻟﻔﺮَﺱ ﻋﻨﺪ ﺭﺅﻳﺔ ﺍﳌﺨﻼﺓ ﻋﻠﻰ ﺧﻼﻑ ﻣﺎ ﻳﺪ ﱡﻝ ﻋﻠﻴﻪ ﺣَﻤﺤﻤﺘُﻪ ﻋﻨﺪ ﺭﺅﻳﺔ ﺍ ِ‬
‫ﻟﻮﻟﺪﻫﺎ ﻭﻫﺬﺍ ﻛﺜﲑ ‪.‬‬
‫ﻭﺍﻹﻧﺴﺎ ﹸﻥ ﻓﺼﻴﺢ ﻭﺇ ﹾﻥ ﻋﺒﱠ َﺮ ﻋﻦ ﻧﻔﺴِﻪ ﺑﺎﻟﻔﺎﺭﺳﻴّﺔ ﺃﻭ ﺑﺎﳍﻨﺪﻳّﺔ ﺃﻭ ﺑﺎﻟﺮﻭﻣﻴّﺔ ﻭﻟﻴﺲ ﺍﻟﻌﺮﰊﱡ ﺃﺳﻮﺃ ﻓﻬﻤﹰﺎ ِﻟ ﹶﻄ ْﻤ ﹶﻄ َﻤ ِﺔ‬
‫ﺍﻟﺮﻭﻣﻲﱢ ﻣﻦ ﺍﻟﺮﻭﻣﻲ ﻟﺒﻴﺎ ِﻥ ﻟﺴﺎﻥ ﺍﻟﻌﺮﰊّ ﻓﻜ ﱡﻞ ﺇﻧﺴﺎ ٍﻥ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻳﻘﺎﻝ ﻟﻪ ﻓﺼﻴﺢ ﻓﺈﺫﺍ ﻗﺎﻟﻮﺍ ‪ :‬ﻓﺼﻴﺢ ﻭﺃﻋﺠَﻢ‬
‫ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﺘﺄﻭﻳﻞ ﰲ ﻗﻮﳍﻢ ﺃﻋﺠﻢ ﻭﺇﺫﺍ ﻗﺎﻟﻮﺍ ﺍﻟﻌﺮﺏ ﻭﺍﻟﻌﺠﻢ ﻭﱂ ﻳﻠﻔﻈﻮﺍ ﺑﻔﺼﻴﺢ ﻭﺃﻋﺠﻢ ﻓﻠﻴﺲ ﻫﺬﺍ ﺍﳌﻌﲎ‬
‫ﺏ ﻻ ﺗﻔﻬﻢ ﻋﻨﻪ ﻭﻗﺎﻝ ﹸﻛﹶﺜﻴﱢﺮ ‪ ) :‬ﻓﺒُﻮﺭﹺﻙ ﻣﺎ ﺃﻋﻄﹶﻰ ﺍﺑ ُﻦ ﻟﹶﻴﻠﹶﻰ‬
‫ﻳﺮﻳﺪﻭﻥ ﺇﻧﱠﻤﺎ ﻳَﻌﻨُﻮﻥ ﺃﻧﱠﻪ ﻻ ﻳﺘﻜﻠﱠﻢ ﺑﺎﻟﻌﺮﺑﻴﱠﺔ ﻭﺃﻥﱠ ﺍﻟﻌﺮ َ‬
‫ﺖ ﻣﺎ ﺃﻋﻄﹶﻰ ﺍﺑ ُﻦ ﻟﻴﻠﻰ ﻭﻧﺎﻃﻘﹸﻪ (‬
‫ﹺﺑﹺﻨﻴﱠ ٍﺔ ** ﻭﺻﺎﻣ ُ‬

‫ﻭﻳﻘﺎﻝ ﺟﺎﺀ ﲟﺎ ﺻَﺄﻯ ﻭﺻﻤﺖ ﻓﺎﻟﺼﺎﻣﺖ ﻣﺜﻞ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀّﺔ ﻭﻗﻮﻟﻪ ﺻﺄﻯ ﻳﻌﲏ ﺍﳊﻴﻮﺍ ﹶﻥ ﻛﻠﱠﻪ ﻭﻣﻌﻨﺎﻩ ﻧﻄﻖ‬
‫ﻭﺳﻜﹶﺖ ﻓﺎﻟﺼﺎﻣﺖ ﰲ ﻛﻞﹼ ﺷﻲ ٍﺀ ِﺳ ﻮَﻯ ﺍﳊﻴﻮﺍﻥ ‪.‬‬
‫ﻭﻭﺟﺪْﻧﺎ ﻛﻮ ﹶﻥ ﺍﻟﻌﺎﻟﹶﻢ ﲟﺎ ﻓﻴﻪ ﺣﻜﻤﹰﺔ ﻭﻭﺟﺪْﻧﺎ ﺍﳊِﻜﻤَﺔ ﻋﻠﻰ ﺿﺮﺑَﲔ ‪ :‬ﺷﻲﺀٌ ﺟُ ِﻌ ﹶﻞ ﺣﻜﻤ ﹰﺔ ﻭﻫﻮ ﻻ ﻳَﻌﻘِﻞ ﺍﳊﻜﻤ ﹶﺔ‬
‫ﻭﻻ ﻋﺎﻗﺒ ﹶﺔ ﺍﳊِﻜﻤﺔ ﻭﺷﻲﺀٌ ُﺟﻌِﻞ ﺣﻜﻤ ﹰﺔ ﻭﻫﻮ َﻳ ْﻌﻘِﻞ ﺍﳊﻜﻤﺔ ﻭﻋﺎﻗﺒ ﹶﺔ ﺍﳊﻜﻤﺔ ﻓﺎﺳﺘﻮﻯ ﺑﺬﺍ َﻙ ﺍﻟﺸﻲﺀ ﺍﻟﻌﺎﻗ ﹸﻞ ﻭﻏﲑ‬
‫ﺴَﺘ ِﺪﻝﹼ ﻭﺍﻵﺧﺮ ﺩﻟﻴﻞ ﻳﺴﺘﺪﻝ‬
‫ﺍﻟﻌﺎﻗﻞ ﰲ ﺟﻬ ِﺔ ﺍﻟﺪﱠﻻﻟ ِﺔ ﻋﻠﻰ ﹶﺃﻧﱠﻪُ ﺣﻜﻤﺔ ﻭﺍﺧﺘﻠﻔﺎ ﻣﻦ ﺟﻬ ِﺔ ﹶﺃﻥﱠ ﺃﺣﺪﳘﺎ ﺩَﻟﻴﻞﹲ ﹶﻻ َﻳ ْ‬
‫ﺴَﺘ ِﺪﻝﱟ ﺩﻟﻴﻞ ﻭﻟﻴﺲ ﻛ ﱡﻞ ﺩﻟﻴﻞ ﻣﺴﺘﺪ ﹰﻻ ﻓﺸﺎﺭﻙ ﻛﻞ ﺣﻴﻮﺍ ٍﻥ ﺳﻮﻯ ﺍﻹﻧﺴﺎﻥ ﲨﻴ َﻊ ﺍﳉﻤﺎ ِﺩ ﰲ ﺍﻟﺪﱠﻻﻟﺔ ﻭﰲ‬ ‫ﻓﻜ ﱡﻞ ﻣُ ْ‬
‫ﻋﺪﻡ ﺍﻻﺳﺘﺪﻻﻝ ﻭﺍ ْﺟَﺘﻤَﻊ ﻟﻺﻧﺴﺎﻥ ﹶﺃ ﹾﻥ ﻛﺎﻥ (‬
‫ﻼ ﻣﺴَﺘﺪِﻻًّ ﹸﺛﻢﱠ ﺟُﻌِﻞ ﻟﻠﻤﺴﺘ ِﺪﻝﱢ ﺳﺒﺐٌ ﻳﺪ ﱡﻝ ﺑﻪ ﻋﻠﻰ ﻭﺟﻮِﻩ ﺍﺳﺘﺪﻻﻟﻪ ﻭ ﻭُﺟﻮ ِﻩ ﻣﺎ ﻧﺘﺞ ﻟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﻭﲰﱠﻮﺍ‬ ‫ﺩﻟﻴ ﹰ‬
‫ﺫﻟﻚ ﺑﻴﺎﻧﹰﺎ ‪.‬‬

‫ﻭﺳﺎﺋﻞ ﺍﻟﺒﻴﺎﻥ‬

‫ﻭﺟُﻌِﻞ ﺍﻟﺒﻴﺎﻥﹸ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﻗﺴﺎﻡ ‪ :‬ﻟﻔﻆ ﻭﺧﻂﹼ ﻭﻋَﻘﹾﺪ ﻭﺇﺷﺎﺭﺓ‬

‫ﻭﺟُﻌِﻞ ﺑﻴﺎ ﹸﻥ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺬﻱ ﻻ ﻳﺴﺘ ِﺪ ﱡﻝ َﺗ ْﻤﻜِﻴَﻨ ُﻪ ﺍﳌﺴﺘ ِﺪﻝﱠ ﻣﻦ ﻧﻔﺴﻪ ﻭﺍﻗﺘﻴﺎﺩَﻩ ﻛﻞﱠ ﻣﻦ ﻓﻜﱠﺮ ﻓﻴﻪ ﺇﱃ ﻣﻌﺮﻓ ِﺔ ﻣﺎ‬
‫ﺱ ﺍﻟﺼﺎﻣﺘﺔ ﻧﺎﻃﻘ ﹲﺔ ﻣِﻦ‬‫ﳋ ْﺮ ُ‬
‫ﺸ َﻲ ﻣﻦ ﺍﻟﺪﱠﻻﹶﻟﺔ ﻭﺃﹸﻭﺩِﻉ ﻣِﻦ ﻋَﺠﻴﺐ ﺍﳊﻜﻤﺔ ﻓﺎﻷﺟﺴﺎﻡُ ﺍ ﹸ‬ ‫ﺨ ﹺﺰ ﹶﻥ ﻣﻦ ﺍﻟﱪﻫﺎﻥ َﻭﺣُ ِ‬
‫ﺍﺳﺘُ ْ‬
‫ﺟﻬﺔ ﺍﻟﺪﱠﻻﻟﺔ ﻭﻣُ ْﻌﺮﹺﺑﺔﹲ ﻣﻦ ﺟﻬﺔ ﺻﺤﱠﺔ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺃﻥﱠ ﺍﻟﺬﻱ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺘﺪﺑﲑ ﻭﺍﳊِﻜﻤﺔ ﳐﱪٌ ﳌﻦ ﺍﺳﺘﺨَﺒﺮَﻩ ﻭﻧﺎﻃﻖٌ‬
‫ﺖ ﺃﹶﻫﻠﹸﻪ‬‫ِﻟﻤَﻦ ﺍﺳﺘﻨﻄﻘﻪ ﻛﻤﺎ ﺧﺒﱠﺮ ﺍ ﹸﳍﺰَﺍ ﹸﻝ ﻭ ﹸﻛﺴُﻮﻑ ﺍﻟﻠﻮ ِﻥ ﻋﻦ ﺳُﻮ ِﺀ ﺍﳊﺎﻝ ﻭﻛﻤﺎ ﻳﻨﻄﻖ ) ﻓﻌﺎﺟُﻮﺍ ﻓﺄﺛﻨَﻮﺍ ﺑﺎﻟﺬﻱ ﹶﺃْﻧ َ‬
‫ﺨﺒﱢ ْﺮ َﻙ ﺍﻟﻌﻴﻮ ﹸﻥ ﻋﻦ‬
‫ﺖ ﻋﻠﻴﻚ ﺍﳊﻘﺎﺋﺐ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﻣَﱴ َﺗﻚُ ﰲ ﻋﺪ ﻭﱟ ﺃﻭ ﺻﺪﻳ ﹴﻖ ** ﺗُ َ‬ ‫** ﻭﻟﻮ ﺳﻜﺘﻮﺍ ﺃﺛﻨ ْ‬
‫ﺴ َﻤ ﹺﻊ‬
‫ﺢ ﺇﺫﺍ ﱂ َﻳ ْ‬‫ﺏ ( ﻭﻗﺪ ﻗﺎﻝ ﺍﻟ ُﻌﻜﹾﻠﻲﱡ ﰲ ﺻِﺪﻕ ﺷﻢﱢ ﺍﻟﺬﹼﺋﺐ ﻭﰲ ﺷﺪّ ِﺓ ﺣﺴﱢﻪ ﻭﺍﺳﺘﺮﻭﺍﺣﻪ ‪ ) :‬ﻳَﺴﺘﺨﺒﹺﺮُﺍﻟﺮﻳ َ‬ ‫ﺍﻟﻘﻠﻮ ﹺ‬
 ‫ﺡ ﻛﺄﻥﱠ ﹶﻟﺤْﻴ ْﻲ ﺭﺃﺳﻪ **‬
‫ﳉﻨَﺎ ﹺ‬
‫ﺐ ﻏﹸﺮﺍﺏ ‪َ ) :‬ﺣ ﹺﺮﻕُ ﺍ ﹶ‬
‫ﻉ ﺍﻟﺼﱠﻔﺎ ﺍﳌﻮﻗﱠﻊ ( ﻭﻗﺎﻝ ﻋﻨﺘﺮﺓ ﻫﻮ ﻳﺼﻒ َﻧﻌِﻴ َ‬
‫** ﲟﺜﻞ ﻣﻘﺮﺍ ﹺ‬
‫َﺟﻠﹶﻤﺎ ِﻥ ﺑﺎﻷﺧﺒﺎﺭ َﻫﺶﱞ ﻣُﻮﻟﹶﻊ (‬

‫ﺱ ﺃﺷﺠﺎ َﺭ ِﻙ ﻭ َﺟﻨَﻰ‬
‫ﺽ ﻓﻘ ﹾﻞ ‪َ :‬ﻣ ْﻦ ﺷﻖﱠ ﺃﻬﻧﺎ َﺭ ِﻙ ﻭ ﹶﻏ َﺮ َ‬
‫ﻭﻗﺎﻝ ﺍﻟﻔﻀﻞ ﺑﻦ ﻋﻴﺴﻰ ﺑﻦ ﺃﺑﺎﻥ ﰲ ﻗﺼﺼﻪ ‪ :‬ﺳَﻞ ﺍ َﻷ ْﺭ َ‬
‫ﻚ ﺍﻋﺘﺒﺎﺭﹰﺍ ‪.‬‬
‫ﻚ ﺣِﻮﺍﺭﹰﺍ ﺃﺟﺎﺑْﺘ َ‬
‫ﺛِﻤﺎ َﺭ ِﻙ ﻓﺈ ﹾﻥ ﱂ ﺗُﺠﺒ َ‬
‫ﻉ ﺍﳉﺴﻢ ﻭَﻧﺼْﺒﺘﻪ ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﻣﺎ ﻓﻴﻪ ﻭﺩﺍﻋﻴﺔﹲ ﺇﻟﻴﻪ ﻭﻣﻨﺒﻬﺔ ﻋﻠﻴﻪ ﻓﺎﳉﻤﺎ ُﺩ ﺍﻷﺑﻜ ُﻢ ﺍﻷﺧﺮﺱُ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ‬ ‫ﻓﻤﻮﺿﻮ ُ‬
‫ﺐ ﺃﻳﻀﹰﺎ ﻣﺬﻫﺒﹰﺎ ﻟﻪ ﺟﻮﺍﺯٌ ﰲ‬
‫ﻗﺪ ﺷﺎ َﺭ َﻙ ﰲ ﺍﻟﺒﻴﺎﻥ ﺍﻹﻧﺴﺎ ﹶﻥ ﺍﳊﻲﱠ ﺍﻟﻨﺎﻃﻖ ﻓ َﻤ ْﻦ ﺟَﻌَﻞ ﺃﻗﺴﺎﻡ ﺍﻟﺒﻴﺎ ِﻥ ﲬﺴﺔ ﻓﻘﺪ ﺫ َﻫ َ‬
‫ﺍﻟﻠﹼﻐﺔ ﻭﺷﺎﻫﺪٌ ﰲ ﺍﻟﻌﻘﻞ ﻓﻬﺬﺍ ﺃﺣ ُﺪ ﻗِﺴ َﻤﻲ ﺍﳊﻜﻤﺔ ﻭﺃ َﺣﺪُ َﻣ ْﻌَﻨَﻴ ْﻲ ﻣﺎ ﺍﺳﺘﺨﺮﻬﻧﺎ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻣﻦ ﺍﻟﻮﺩﻳﻌﺔ ‪.‬‬
‫ﺏ ﺍﳌﻌﺎﺭﻑ ﻭ ﹶﻓﻄﹶﺮﻫﺎ ﻋﻠﻴﻪ ﻣﻦ ﻏﺮﻳﺐ‬ ‫ﺿﺮُﻭ ﹺ‬
‫ﻑ ﺳﺎﺋﺮ ﺍﳊﻴﻮﺍﻥ ِﻣ ْﻦ ُ‬ ‫ﻭﺍﻟﻘﺴﻤﺔ ﺍﻷُﺧﺮﻯ ﻣﺎ ﺃﻭﺩَﻉ ﺻﺪﻭﺭ ﺻﻨﻮ ِ‬
‫ﺠﻴﱠﺔ ﻭﺍﻷﻏﺎﱐ‬
‫ﺝ ﺍﻟﺸ ﹺ‬ ‫ﺕ ﺍﳌﻠﺤﻨﺔ ﻭﺍﳌﺨﺎ ﹺﺭ ﹺ‬
‫ﺏ ﺍﻟﻨﱠﻐَﻢ ﺍﳌﻮﺯﻭﻧﺔ ﻭﺍﻷَﺻﻮﺍ ِ‬ ‫ﺕ ﻭﺳﺨﱠﺮ ﺣﻨﺎ ﹺﺟﺮَﻫﺎ ﹶﻟﻪُ ﻣﻦ ﺿﺮﻭ ﹺ‬‫ﺍﳍﺪﺍﻳﺎ ِ‬
‫ﺍﳌﻄﺮﺑﺔ ﻓﻘﺪ ﻳﻘﺎﻝ ﺇﻥﱠ ﲨﻴ َﻊ ﺃﺻﻮﺍﻬﺗﺎ ﻣﻌﺪﱠﻟﺔ ﻭﻣﻮﺯﻭﻧﺔ ﻣﻮﻗﱠﻌﺔ ﰒﱠ (‬
‫ﺢ ﳍﺎ ﻣﻦ ﺑﺎﺏ‬‫ﺐ ﰲ ﺍﻟﺼﻨﻌﺔ ﳑﺎ ﺫﻟﱠﻠﻪ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﳌﻨﺎﻗﲑﻫﺎ ﻭﺃ ﹸﻛﻔﱢﻬﺎ ﻭﻛﻴﻒ ﹶﻓَﺘ َ‬ ‫ﺍﻟﺬﻱ ﺳﻬﱠﻞ ﳍﺎ ﻣﻦ ﺍﻟﺮﻓﻖ ﺍﻟﻌﺠﻴ ﹺ‬
‫ﻒ ﻭﺍﻟﺼﻨْﻌ ِﺔ ﺍﻟﺒﺪﻳﻌﺔ ﻣﻦ ﻏﲑ‬ ‫ﻒ ﺃﹶﻋﻄﹶﻰ ﻛﺜﲑﹰﺍ ﻣِﻨﻬﺎ ِﻣ َﻦ ﺍﳊﺲﱢ ﺍﻟﻠﻄﻴ ِ‬
‫ﺍﳌﻌﺮﻓ ِﺔ ﻋﻠﻰ ﻗﺪﺭ ﻣﺎ َﻫﻴﱠﹶﺄ ﳍﺎ ﻣﻦ ﺍﻵﻟﺔ ﻭﻛﻴ َ‬
‫ﺖ ﹺﺑﻌَﻔﻮﻫﺎ ﻭﲟﻘﺪﺍﺭ ﻗﻮﻯ ﻓِﻄﺮﻬﺗﺎ ﻣﻦ‬
‫ﺐ ﻭﺗﺜﻘﻴﻒ ﻭﻣﻦ ﻏﲑ ﺗﻘﻮ ﹴﱘ ﻭﺗﻠﻘﲔ ﻭﻣﻦ ﻏﲑ ﺗﺪﺭﻳﺞ ﻭﲤﺮﻳﻦ ﻓَﺒ ﹶﻠ َﻐ ْ‬‫ﺗﺄﺩﻳ ﹴ‬
‫ﺍﻟﺒَﺪﻳﻬِﺔ‬

‫ﻕ ﺭﺟﺎ ﹺﻝ ﺍﻟﺮﺃﻱ ﻭﻓﻼﺳﻔﺔﹸ ﻋﻠﻤﺎ ِﺀ ﺍﻟﺒﺸﺮ ﹺﺑَﻴ ٍﺪ ﻭﻻ ﺁﻟﺔ‬

‫ﻭﺍﻻﺭﲡﺎﻝ ﻭﻣﻦ ﺍﻻﺑﺘﺪﺍ ِﺀ ﻭﺍﻻﻗﺘﻀﺎﺏ ﻣﺎ ﻻ َﻳﻘﹾﺪ ُﺭ ﻋﻠﻴﻪ ُﺣﺬﹼﺍ ُ‬
‫ﺱ ﺃﻛﻤ ﹸﻠ ُﻬ ْﻢ ﺧﺼﺎﻻ ﻭﹶﺃ ﱡﲤ ُﻬ ْﻢ ﺧﻼ ﹰﻻ ﻻ ِﻣ ْﻦ ﺟﻬﺔ ﺍﻻﻗﺘﻀﺎﺏ ﻭﺍﻻﺭﲡﺎﻝ ﻭﻻ ﻣﻦ ﺟﹺﻬﺔ‬ ‫ﺑﻞ ﻻ ﻳﺒﻠﻎ ﺫﻟﻚ ﻣﻦ ﺍﻟﻨﺎ ﹺ‬
‫ﺐ ﳌﻘﺪﱢﻣﺎﺗﻪ ﻭﲤﻜﲔ ﺍﻷﺳﺒﺎﺏ ﺍ ﹸﳌﻌِﻴﻨ ِﺔ‬ ‫ﺍﻟﺘﻌﺴﱡﻒ ﻭﺍﻻﻗﺘﺪﺍﺭ ﻭﻻ ﻣﻦ ﺟﻬﺔ ﺍﻟﺘﻘﺪﱡﻡ ﻓﻴﻪ ﻭﺍﻟﺘﺄﻧﱢﻲ ﻓﻴﻪ ﻭﺍﻟﺘﺄﺗﱢﻲ ﻟﻪ ﻭﺍﻟﺘﺮﺗﻴ ﹺ‬
‫ﻑ ﰲ ﺍﻟﻮﺟﻮﻩ ﺍﳌﻘﺪﱠﻡ ﰲ ﺍﻷُﻣﻮﺭ ﻳَﻌﺠﹺﺰ ﻋﻦ َﻋ ﹾﻔ ﹺﻮ‬ ‫ﺐ ﺍﳊﺲﱢ ﺍﳉﺎ ِﻣ ﹺﻊ ﺍﻟﻘﹸﻮﻯ ﺍﳌﺘﺼﺮﱢ ِ‬ ‫ﻋﻠﻴﻪ ﻓﺼﺎﺭ ﺟﻬﺪ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺜﺎﻗ ﹺ‬
‫ﺕ ﻭﻛﻤﺎ ﺃﻋﻄِﻴَﺖ ﺍﻟﺴﱡ ْﺮﻓﹶﺔ ﻭﻛﻤﺎ ُﻋﻠﱢﻢ‬
‫ﲑ ﻣﻨﻬﺎ ﻭﻫﻮ ﻳﻨﻈ ُﺮ ﺇﱃ ﺿﺮﻭﺏ ﻣﺎ ﳚﻲﺀ ﻣﻨﻬﺎ ﻛﻤﺎ ﺃﻋﻄﻴﺖ ﺍﻟﻌﻨﻜﺒﻮ ُ‬ ‫ﻛﹶﺜ ﹴ‬
‫ﺐ ﺍﻟﺼﻨﻌﺔ ﰲ ﻏﲑ ﺫﻟﻚ ﻣِﻦ ﺃﺻﻨﺎﻑ ﺍﳋﻠﻖ ﰒ ﱂ ﻳﻮﺟﺐ ﳍﻢ‬ ‫ﻁ ﻣِﻦ ﺑﺪﻳ ﹺﻊ ﺍﳌﻌﺮﻓﺔ ﻭﻣِﻦ ﹶﻏﺮﹺﻳ ﹺ‬‫ﻑ ﺍﻟﺘﱡَﻨﻮﱢ ﹸ‬
‫ﺍﻟﻨﺤْﻞ ﺑﻞ ﻭﻋُﺮﱢ َ‬
‫ﺵ ﻭﺻِﻐﺎﺭُ ﺍﳊﺸﺮﺍﺕ ﰒ ﺟﻌﻞ ﺍﻹﻧﺴﺎﻥ ﺫﺍ‬ ‫ﺴ ﹺﻬﻢْ ﰲ ﺃﻛﺜﺮ ﺫﻟﻚ ﺇﻻﹼ ﲟﺎ ﻗﻮﻱ ﻋﻠﻴﻪ ﺍ ﹶﳍ َﻤﺞُ ﻭﺍﻟﹾﺨﺸَﺎ ُ‬ ‫ﺍﻟﻌﺠﺰ ﰲ ﹶﺃﻧْﻔﹸ ِ‬
‫ﺐ ﺍﻟﻔ ْﻬ ﹺﻢ‬‫ﻒ ﻭﺍﻟﺘﺠ ﹺﺮﺑَﺔ ﻭﺫﺍ ﺍﻟﺘﺄﻧﱢﻲ ﻭﺍﳌﻨﺎ ﹶﻓﺴَﺔ ﻭﺻﺎﺣ َ‬
‫ﲔ ﻭﺍﻻﺳﺘﻄﺎﻋﺔ ﻭﺍﻟﺘﺼﺮﻳﻒ ﻭﺫﺍ ﺍﻟﺘﻜ ﱡﻠ ِ‬ ‫ﺍﻟﻌﻘ ﹺﻞ ﻭﺍﻟﺘﻤﻜ ﹺ‬
‫ﺴ َﻦ ﺷﻴﺌﹰﺎ ﻛﺎﻥ ﻛ ﱡﻞ ﺷﻲ ٍﺀ ﺩﻭﻧَﻪ ﰲ ﺍﻟ ُﻐﻤُﻮﺽ ﻋﻠﻴﻪ ﺃﹶﺳﻬ ﹶﻞ َﻭ َﺟﻌَﻞ ﺳﺎِﺋ َﺮ‬ ‫ﻭﺍﳌﺴﺎَﺑﻘﹶﺔ ﻭﺍﳌﺘﺒﺼﱢ َﺮ ﺷﺄ ﹶﻥ ﺍﻟﻌﺎﻗﺒﺔ ﻣﱴ ﺃﺣ َ‬
‫ﺍﳊﻴﻮﺍ ِﻥ ﻭﺇﻥ ﻛﺎﻥ ﳛﺴ ُﻦ ﺃﺣﺪُﻫﺎ ﻣﺎ ﻻ ﳛﺴ ُﻦ ﺃﺣ ﹶﺬﻕُ ﺍﻟﻨﺎﺱ ﻣﱴ ﺃﺣﺴ َﻦ ﺷﻴﺌﹰﺎ ﻋﺠﻴﺒﹰﺎ ﱂ ﳝﻜ ْﻨ ُﻪ ﺃﻥ ﻳُﺤﺴِﻦ ﻣﺎ ﻫﻮ‬
‫ﺴﻦُ ﻣﺎ ﻫﻮ ﺃﻗﺮﺏ ﻣﻨﻪ ﰲ ﺍﳊﻘﻴﻘﺔ ﻓﻼ ﺍﻹﻧﺴﺎ ﹸﻥ َﺟ َﻌ ﹶﻞ‬ ‫ﺏ ﻣﻨﻪ ﰲ ﺍﻟﻈﻦّ ﻭﺃﺳﻬ ﹸﻞ ﻣﻨﻪ ﰲ ﺍﻟﺮﺃﻱ ﺑﻞ ﻻ ﳛ ِ‬ ‫ﺃﻗﺮ ُ‬

‫ﺖ ﻫﺬﻩ ﺍﻷﺟﻨﺎﺱُ ﺑﻼ ﺗﻌﻠﱡﻢ ﻣﺎ ﳝَﺘﻨﹺﻊ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﻭﺇﻥ‬ ‫ﺴَﻨ ْ‬‫ﻧﻔﺴﻪ ﻛﺬﻟﻚ ﻭﻻ ﺷﻲﺀٌ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﺍﺧﺘﺎ َﺭ ﺫﻟﻚ ﻓﺄﺣ َ‬
‫ﻕ ﻬﺑﺎ ﰒﹼ ﺟﻌﻞ ﺗﻌﺎﱃ ﻭﻋﺰﱠ ﻫﺎﺗﲔ‬ ‫ﺴﺪُﻫﺎ ﺇﺫﺍ ﻻ ﻳﺆﻣﱢﻞ ﺍﻟﻠﱠﺤَﺎ َ‬ ‫ﺗﻌﻠﱠﻢ ﻓﺼﺎﺭ ﻻ ﳛﺎﻭﻟﻪ ﺇ ﹾﺫ ﻛﺎﻥ ﹶﻻ ﻳﻄﻤﻊ ﻓﻴﻪ ﻭﻻ ﳛ ُ‬
‫ﻉ ﺍﳌﻌَﺘﱪﹺﻳﻦ ﰒﱠ ﺣﺚﱠ ﻋﻠﻰ ﺍﻟﺘﻔﻜﲑ ﻭﺍﻻﻋﺘﺒﺎﺭ ﻭﻋﻠﻰ ﺍﻻﺗّﻌﺎﻅ‬ ‫ﺍﳊﻜﻤﺘﲔ ﺑﺈﺯﺍﺀ ﻋُﻴﻮ ِﻥ ﺍﻟﻨﺎﻇِﺮﻳﻦ ﻭُﺗﺠَﺎ َﻩ ﺃﲰﺎ ﹺ‬
‫ﺠ َﻌﻠﹶﻬﺎ ﻣﺬﻛﹼﺮ ﹰﺓ ﻣﻨﺒﱢﻬﺔ ﻭ َﺟ َﻌ ﹶﻞ ﺍﻟﻔِﻄﺮ ُﺗ ْﻨﺸِﺊ ﺍﳋﹶﻮﺍﻃ َﺮ‬
‫ﻒ ﻭﺍﻟﺘ ﹶﺬﻛﱡﺮ ﹶﻓ َ‬
‫ﻑ ﻭﺍﻟﺘَﺒﻴﱡ ﹺﻦ ﻭﻋﻠﻰ ﺍﻟﺘﻮ ﱡﻗ ِ‬
‫ﻭﺍﻻﺯﺩِﺟﺎﺭ ﻭﻋﻠﻰ ﺍﻟﺘﻌﺮﱡ ِ‬
 ‫ﲔ ‪ ) .‬ﻣﺰﺝ ﺍﳍﺰﻝ ﺑﺎﳉﺪّ ﰲ‬ ‫ﺴﻦُ ﺍﳋﹶﺎِﻟ ِﻘ َ‬
‫ﲔ ‪ .‬ﹶﻓﺘَﺒﺎ َﺭ َﻙ ﺍﻟﻠﹼ ُﻪ ﹶﺃ ْﺣ َ‬
‫ﻚ ﺍﻟﻠﹼ ُﻪ َﺭﺏﱡ ﺍﻟﻌﺎﹶﻟ ِﻤ َ‬
‫ﻭﲡﹸﻮ ﹸﻝ ﺑﺄﻫﻠﻬﺎ ﰲ ﺍﳌﺬﺍﻫﺐ ﹶﺫِﻟ َ‬
‫ﻒ ﻋﻠﻰ ﺣُﺪﻭﺩِﻩ ﻭﺗﺘﻔﻜﱠ َﺮ ﰲ‬‫ﻒ ﻭﺗﻔ ﱡﻘ ٍﻪ ﻭﺗﻨﺒﻴﻪ ﻭﺃﺭﺍ َﻙ ﻗﺪ ﻋِﺒﺘَﻪ ﻗﺒﻞ ﺃﻥ ﺗﻘ َ‬ ‫ﺏ ﻣﻮﻋﻈ ٍﺔ ﻭﺗﻌﺮﻳ ٍ‬ ‫ﺍﻟﻜﺘﺎﺏ ( ﻭﻫﺬﺍ ﻛﺘﺎ ُ‬
‫ﺖ ﰲ ﺃﺛﻨﺎﺋﻪ ﻣﻦ (‬ ‫ﺾ ﻣﺎ ﺭﺃﻳ َ‬ ‫ﻓﺼﻮﻟﻪ ﻭﺗَﻌﺘﹺﺒ َﺮ ﺁﺧَﺮﻩ ﺑﺄﻭﻟﻪ ﻭ َﻣﺼَﺎ ِﺩﺭَﻩ ﲟﻮﺍﺭﺩﻩ ﻭﻗﺪ ﻏﻠﹼﻄﹶﻚ ﻓﻴﻪ ﺑﻌ ُ‬
‫ﺡ ﻻ ﺗﻌﺮﻑ ﻣﻌﻨﺎﻩ ﻭﻣﻦ ﺑَﻄﺎﻟ ٍﺔ ﱂ ﺗﻄﹼ ِﻠ ْﻊ ﻋﻠﻰ ﻏﹶﻮﺭﻫﺎ ﻭﱂ ﺗﺪ ﹺﺭ ﱂ ﺍﺟُﺘﻠِﺒﺖ ﻭﻻ َﻷﻱﱢ ﻋﻠﱢﺔ ُﺗ ﹸﻜﻠﱢﻔﺖ ﻭﺃﻱّ ﺷﻲ ٍﺀ ﹸﺃﺭﹺﻳ ﹶﻎ‬ ‫ﻣﺰ ﹴ‬
‫ﺡ ﹺﺟﺪﱞ ﺇﺫﺍ ﺍﺟُﺘﻠِﺐ‬
‫ﺖ ﺗﻠﻚ ﺍﻟﺒَﻄﺎﻟﺔ ﻭﱂ َﺗ ْﺪ ﹺﺭ ﹶﺃﻥﱠ ﺍﳌﺰﺍ َ‬
‫ﺠﺸﱢﻤ ْ‬
‫ﻬﺑﺎ ﻭﻷﻱﱢ ﹺﺟﺪﱟ ﺍﺣُﺘﻤِﻞ ﺫﻟﻚ ﺍﳍﺰﻝ ﻭﻷﻱﱢ ﺭﻳﺎﺿٍﺔ ُﺗ ُ‬
‫ﺠﺪﱢ َﻭﹶﺃﻥﱠ ﺍﻟﺒَﻄﺎﻟﺔ ﻭَﻗﺎﺭٌ ﻭﺭَﺯﺍﻧﺔ ﺇﺫﺍ ُﺗ ﹸﻜﻠﱢﻔﺖ ﻟﺘﻠﻚ ﺍﻟﻌﺎﻓﻴﺔ ﻭﳌﱠﺎ ﻗﺎﻝ ﺍﳋﻠﻴ ﹸﻞ ﺑﻦ ﺃﲪﺪ ‪ :‬ﻻ ﻳﺼﻞ ﺃﺣﺪٌ‬ ‫ﻟﻴﻜﻮﻥ ﻋﻠﱠ ﹰﺔ ﻟﻠ ﹺ‬
‫ﺝ ﺇﻟﻴﻪ‬
‫ﻣﻦ ﻋﻠﻢ ﺍﻟﻨﺤﻮ ﺇﱃ ﻣﺎ ﳛﺘﺎ ُ‬

‫ﺣﺘﱠﻰ ﻳﺘﻌﻠﱠﻢ ﻣﺎ ﻻ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﻗﺎﻝ ﺃﹶﺑﻮ ﴰﺮ ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻻ ﻳُﺘﻮﺻﱠﻞ ﺇﱃ ﻣﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﺇﻻﹼ ﲟﺎ ﻻ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﻓﻘﺪ ﺻﺎﺭ‬
‫ﺏ ﻋﻠﻰ‬‫ﻣﺎ ﻻ ﻳُﺤﺘﺎﺝ ﺇﻟﻴﻪ ﻳُﺤﺘﺎﺝ ﺇﻟﻴﻪ ﻭﺫﻟﻚ ﻣﺜﻞ ﻛﺘﺎﺑﻨﺎ ﻫﺬﺍ ﻷﻧّﻪ ﺇﻥ َﺣ َﻤ ﹾﻠﻨَﺎ ﲨﻴ َﻊ ﻣﻦ ﻳﺘﻜﻠﱠﻒ ﻗﺮﺍﺀﺓ ﻫﺬﺍ ﺍﻟﻜﺘﺎ ﹺ‬
‫ﳉﺪّ ﻭﺛِﻘﻞ ﺍﳌﺆﻭﻧﺔ ﻭﺣِﻠﻴﺔ ﺍﻟﻮﻗﺎﺭ ﱂ ﻳﺼﱪ ﻋﻠﻴﻪ ﻣﻊ ﻃﻮﻟﻪ ﺇﻻﹼ ﻣﻦ ﲡﺮﱠ َﺩ ﻟﻠﻌﻠﻢ ﻭﻓﻬﻢ ﻣﻌﻨﺎﻩ ﻭﺫﺍﻕ‬ ‫ُﻣﺮﱢ ﺍﳊﻖ ﻭﺻُﻌﻮﺑﺔ ﺍ ِ‬
‫ﻣﻦ ﲦﺮﺗﻪ ﻭﺍﺳﺘﺸﻌﺮ ﻗﻠﺒﻪ ﻣﻦ ﻋﺰﱢﻩ ﻭﻧﺎﻝ ﺳﺮﻭﺭﻩ ﻋﻠﻰ ﺣﺴﺐ ﻣﺎ ﻳُﻮﺭﺙ ﺍﻟﻄﻮ ﹸﻝ ﻣﻦ ﺍﻟ ﹶﻜﺪّ ﻭﺍﻟﻜﺜﺮﹸﺓ ﻣﻦ ﺍﻟﺴﺂﻣﺔ‬
‫ﻭﻣﺎ ﺃﻛﺜﺮ ﻣَﻦ ُﻳﻘﹶﺎﺩ ﺇﱃ ﺣﻈﱢﻪ ﺑﺎﻟﺴﻮﺍﺟﲑ ﻭﺑﺎﻟﺴﻮﻕ ﺍﻟﻌﻨﻴﻒ ﻭﺑﺎﻹﺧﺎﻓﺔ ﺍﻟﺸﺪﻳﺪﺓ ‪.‬‬

‫ﻣﺪﺡ ﺍﻟﻜﺘﺐ‬

‫ﺐ ﻛﻴﻔﻤﺎ‬ ‫ﺿ َﻊ ﺍﻟﻜﺘ ﹺ‬
‫ﺕ ﺫﻟﻚ ﺇﱃ ﹶﺃ ﹾﻥ ﻋﺒﺖ ﻭ ْ‬ ‫ﺖ ﺑﺎﻟﻄﻌﻦ ﻋﻠﻰ ﻛﻞﱢ ﻛﺘﺎﺏ ﱄ ﺑﻌﻴﻨﻪ ﺣﺘﱠﻰ ﲡﺎﻭﺯ َ‬‫ﰒ ﱂ ﺃ َﺭ َﻙ ﺭﺿِﻴ َ‬
‫ﺖ ﺍﻟﻜﻞﱠ‬‫ﺾ ﺑﻼ ﻋﻠﻢ ﺣﺘﱠﻰ ﻋِﺒ َ‬ ‫ﺖ ﺃﻋﺠَﺐ ﻣﻦ ﻋﻴﺒﻚ ﺍﻟﺒﻌ َ‬
‫ﺖ ﻬﺑﺎ ﺍﻟﻮﺟﻮﻩ ﻭﻗﺪ ﻛﻨ ُ‬
‫ﻒ ﺗﺼﺮ ﹶﻓ ْ‬
‫ﺩﺍﺭﺕ ﻬﺑﺎ ﺍﳊﺎ ﹸﻝ ﻭﻛﻴ َ‬
‫ﺏ ﻭﻧﻌﻢ ﺍﻟﺬﺧﺮ ﻭﺍﻟﻌُﻘﺪﺓ‬ ‫ﺖ ﺍﻟ ِﻜﺘَﺎ َ‬
‫ﺏ ﻓﻌﺒ َ‬
‫ﺕ ﺫﻟﻚ ﺇﱃ ﻧﺼﺐ ﺍﳊﺮ ﹺ‬ ‫ﺑﻼ ﻋﻠﹾﻢ ﰒ ﲡﺎﻭﺯْﺕ ﺫﻟﻚ ﺇﱃ ﺍﻟﺘﺸﻨﻴﻊ ﰒ ﲡﺎﻭﺯ َ‬
‫ﻫﻮ ﻭﻧﻌﻢ ﺍﳉﻠﻴﺲ ﻭﺍﻟ ُﻌﺪﱠﺓ ﻭﻧﻌﻢ ﺍﻟﻨﺸﺮﺓ ﻭﺍﻟﻨﺰﻫﺔ ﻭﻧﻌﻢ ﺍﳌﺸﺘﻐﻞ ﻭﺍﳊﺮﻓﺔ ﻭﻧﻌﻢ ﺍﻷﻧﻴﺲ ﻟﺴﺎﻋﺔ ﺍﻟﻮﺣﺪﺓ ﻭﻧﻌﻢ‬
‫ﻑ ُﺣﺸِﻲ ﹶﻇﺮْﻓﹰﺎ‬
‫ﺍﳌﻌﺮﻓ ﹸﺔ ﺑﺒﻼﺩ ﺍﻟﻐﺮﺑﺔ ﻭﻧﻌﻢ ﺍﻟﻘﺮﻳﻦ ﻭﺍﻟﺪﺧِﻴﻞ ﻭﻧﻌﻢ ﺍﻟﻮﺯﻳﺮ ﻭﺍﻟﻨﺰﻳﻞ ﻭﺍﻟﻜﺘﺎﺏ ﻭﻋﺎﺀٌ ﻣُِﻠ ﹶﺊ ﻋﻠﻤﹰﺎ َﻭ ﹶﻇ ْﺮ ٌ‬
‫ﻭﺇﻧﺎ ٌﺀ ﺷُﺤِﻦ ﻣُﺰَﺍﺣﹰﺎ ﻭ ﹺﺟﺪّﹰﺍ‬

‫ﺖ‬
‫ﺖ ِﻣ ْﻦ ﻧﻮﺍ ِﺩ ﹺﺭِﻩ ﻭﺇﻥ ﺷﺌ َ‬ ‫ﺤ ﹾﻜ َ‬ ‫ﺿِ‬ ‫ﺖ َ‬ ‫ﺖ ﻛﺎﻥ ﺃﺑَﻴ َﻦ ﻣﻦ َﺳﺤْﺒﺎ ِﻥ ﻭﺍﺋﻞ ﻭﺇﻥ ﺷﺌﺖ ﻛﺎﻥ ﺃﻋﻴﺎ ﻣﻦ ﺑﺎﻗِﻞ ﻭﺇﻥ ﺷﺌ َ‬
‫ﹺﺇ ﹾﻥ ﺷﺌ َ‬
‫ﻆ ﻣُ ﹾﻠ ٍﻪ ﻭﺑﺰﺍﺟ ﹴﺮ‬
‫ﻚ ﹺﺑ ﻮَﺍ ِﻋ ٍ‬
‫ﺠﺘْﻚ ﻣﻮﺍ ِﻋﻈﹸﻪ َﻭ َﻣ ْﻦ ﹶﻟ َ‬
‫ﺖ ﺃﺷ َ‬
‫ﺖ ﺃﳍﺘْﻚ ﻃﺮﺍﺋﻔﹸﻪ ﻭﺇﻥ ﺷﺌ َ‬
‫ﺐ ﻓﺮﺍﺋِﺪﻩ ﻭﺇﻥ ﺷﺌ َ‬
‫ﺖ ﻣﻦ ﻏﺮﺍﺋ ﹺ‬ ‫َﻋﺠﹺﺒ َ‬
‫ﺱ ﻭﺑﺒﺎﺭ ِﺩ ﺣﺎﺭّ ﻭﰲ ﺍﻟﺒﺎﺭﺩ ﺍﳊﺎﺭﱢ ﻳﻘﻮ ﹸﻝ ﺍﳊﺴ ُﻦ ﺑﻦ ﻫﺎﻧﺊ ‪ ) :‬ﹸﻗ ﹾﻞ ﻟﺰُﻫﲑ ﺇﺫﺍ‬ ‫ﻚ ﻓﺎﺗِﻚ ﻭﺑﻨﺎﻃ ﹴﻖ ﺃﺧﺮ َ‬ ‫ﻣُﻐ ﹴﺮ ﻭﺑﻨﺎﺳ ٍ‬
‫ﻚ‬
‫ﺕ ِﻋ ْﻨﺪِﻱ ﹶﻛﹶﺄﻧﱠ َ‬‫ﺻ ْﺮ َ‬
‫ﺖ ِﻣ ْﻦ ِﺷﺪﱢ ِﺓ ﺍﻟُﺒﺮُﻭ َﺩِﺓ ﺡ ** ﺗﱠﻰ ِ‬ ‫ﺖ ِﻣ ْﻬﺬﹶﺍ ُﺭ ( ) َﺳﺨُْﻨ َ‬
‫ﺍﻧﺘَﺤﻰ ﻭﺷﺪﺍ ** ﹶﺃﻗﹾﻠﹺﻴ ﹾﻞ ﹶﺃ َﻭ ﹶﺃ ﹾﻛﺜِﺮ ﹶﻓﹶﺄْﻧ َ‬
‫ﻚ‬
‫ﻚ ﺑﻄﺒﻴﺐ ﺃﹶﻋﺮﺍﰊّ َﻭ َﻣ ْﻦ ﹶﻟ َ‬ ‫ﺞ ﺑﺎﺭﹺﺩٌ ﺣﺎ ُﺭ ( ﻭ َﻣ ْﻦ ﻟ َ‬ ‫ﺐ ﺍﻟﺴﺎﻣﻌُﻮﻥ ِﻣ ْﻦ ﺻِﻔﹶﺘِﻲ ** ﻛﺬﻟﻚ ﺍﻟﺜﻠ ُ‬ ‫ﺠ ﹺ‬ ‫ﺍﻟﻨﺎ ُﺭ ( ) ﹶﻻ ﻳَﻌ َ‬
‫ﻚ ﺍ َﻷ ﻭﱠ ﹶﻝ ﻭﺍﻵﺧِﺮ ﻭﺍﻟﻨﺎﻗﺺ‬ ‫ﺠ َﻤﻊُ ﹶﻟ َ‬
‫ﻚ ﺑﺸﻲ ٍﺀ َﻳ ْ‬‫ﺖ ﳑﺘﱠﻊ ( َﻭ َﻣ ْﻦ ﹶﻟ َ‬‫ﺑﺮُﻭﻣﻲﱟ ِﻫ ْﻨ ِﺪﻱّ ﻭﺑﻔﺎﺭﺳﻲ ﻳُﻮﻧَﺎﱐﹼ ﻭﺑ ﹶﻘ ِﺪ ﹴﱘ ﻣﻮﻟﱠﺪ ﻭﲟﻴﱢ ٍ‬
‫ﺖ ﺑﺴﺘﺎﻧﹰﺎ ﻳُﺤﻤَﻞ ﰲ ُﺭﺩْﻥ ﻭﺭَﻭﺿ ﹰﺔ ُﺗ ﹶﻘ ﱡﻞ‬
‫ﺐ ﻭﺑﻌﺪ ‪ :‬ﻓﻤﱴ ﺭﺃﻳ َ‬
‫ﻭﺍﻟﻮﺍﻓﺮ ﻭﺍﳋﻔﻲﱠ ﻭﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺸﺎﻫ َﺪ ﻭﺍﻟﻐﺎﺋ َ‬

‫ﺠ ﹴﺮ ﻭﻧﺎﻃﻘﹰﺎ ﻳﻨﻄِﻖ ﻋﻦ ﺍﳌﻮﺗَﻰ ﻭﻳُﺘﺮﺟ ُﻢ ﻋﻦ ﺍﻷﺣﻴﺎﺀ َﻭ َﻣ ْﻦ ﻟﻚ ﲟﺆﻧﺲ ﻻ ﻳﻨﺎﻡ ﺇﻻﹼ ﺑﻨﻮﻣِﻚ ﻭﻻ ﻳﻨﻄﻖ ﺇﻻﹼ ﲟﺎ‬
‫ﰲ ِﺣ ْ‬
‫ﻆ‬
‫ﺤ ِﻔ ﹶ‬
‫ﻬﺗﻮَﻯ ﺁ َﻣﻦُ ِﻣ َﻦ ﺍﻷﺭﺽ ﻭﺃﻛﺘ ُﻢ ﻟﻠﺴﺮﱢ ﻣﻦ ﺻﺎﺣﺐ ﺍﻟﺴﺮﱢ ﻭﺃﺣ ﹶﻔﻆﹸ ﻟﻠﻮﺩﻳﻌ ِﺔ ﻣﻦ ﺃﺭﺑﺎﺏ ﺍﻟﻮﺩﻳﻌﺔ ﻭﺃﺣﻔﹶﻆ ﳌﺎ ﺍﺳﺘُ ْ‬
 ‫ﺽ ﺍﻻﺷﺘﻐﺎﻝ ﻭﻣﻦ ﺍﻟﻌُﻤﻴﺎ ِﻥ ﻗﺒ ﹶﻞ ﺍﻟﺘﻤﺘﱡﻊ ﺑﺘﻤﻴﻴﺰ‬ ‫ﺏ ﺍﳌﻌﺮﹺﺑﲔ ﺑﻞ ِﻣ َﻦ ﺍﻟﺼﱢﺒﻴﺎ ِﻥ ﻗﺒ ﹶﻞ ﺍﻋﺘﺮﺍ ﹺ‬
‫ﻣﻦ ﺍﻵﺩﻣﻴﱢﲔ ﻭﻣﻦ ﺍﻷ ْﻋﺮَﺍ ﹺ‬
‫ﲔ ﺍﻟﻌﻨﺎﻳ ﹸﺔ ﺗﺎﻣﱠﺔﹲ ﱂ ﺗﻨﻘﺺ ﻭﺍﻷﺫﻫﺎ ﹸﻥ ﻓﺎﺭﻏﺔﹲ ﱂ ﺗﻨﻘﹶﺴِﻢ ﻭﺍﻹﺭﺍ َﺩﺓﹸ ﻭﺍﻓﺮﺓﹲ ﱂ ﺗﺘﺸﻌﱠﺐ ﻭﺍﻟﻄﱢﻴَﻨ ﹸﺔ ﻟﻴﱢﻨﺔ ﻓﻬﻲ‬‫ﺍﻷﺷﺨﺎﺹ ﺣ َ‬
‫ﺨﻠﹸﻖ ﺟﺪﻳﺪُﻫﺎ‬ ‫ﲔ ﻫﺬﻩ ﺍﳋﺼﺎ ﹸﻝ ﱂ َﻳ ْ‬ ‫ﺏ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻌُﻠﻮﻕ ﺣ َ‬ ‫ﺐ ﺭﻃﺐٌ ﻓﻬﻮ ﺃﻗﺮ ُ‬ ‫ﺃﻗﺒ ﹸﻞ ﻣﺎ ﺗﻜﻮﻥ ﻟﻠﻄﺒﺎﺋ ﹺﻊ ﻭﺍﻟﻘﻀﻴ ُ‬
‫ﻑ ﺍﳍﹶﻮﻯ ** ﻓﺼﺎﺩﻑ‬ ‫ﻭﱂ ﻳُﻮ َﻫ ْﻦ ﹶﻏ ْﺮُﺑﻬَﺎ ﻭﱂ ﺗﺘﻔﺮﱠﻕ ﻗﹸﻮﺍﻫﺎ ﻭﻛﺎﻧﺖ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﺃﺗﺎﻧﹺﻲ ﻫﻮﺍﻫﺎ ﻗﺒﻞ ﹶﺃ ﹾﻥ ﺃﹶﻋ ﹺﺮ َ‬
‫ﺸﻊُ (‬‫ﺸﺐﱡ ﺻﺒﻴﱡﻬﻢ ** َﺑْﻴ َﻦ ﺍﻟﻘﻮﺍﹺﺑ ﹺﻞ ﺑﺎﻟ َﻌﺪَﺍﻭ ِﺓ ُﻳ ْﻨ َ‬‫ﻗﻠﺒﹰﺎ ﺧﺎﻟﻴﹰﺎ ﻓﺘﻤﻜﹼﻨﺎ ( ﻭﻗﺎﻝ َﻋﺒْﺪﺓ ﺑﻦ ﺍﻟﻄﱠﺒﹺﻴﺐ ‪ ) :‬ﻻ ﺗﺄﻣَﻨﻮﺍ ﻗﻮﻣﹰﺎ َﻳ ِ‬
‫ﺶ ﰲ ﺍﳊﺠﺮ ﻭﻗﺪ ﻗﺎﻝ ﹺﺟﺮَﺍ ﹸﻥ ﺍﻟﻌَﻮ ِﺩ ‪ ) :‬ﺗُﺮ ﹾﻛ َﻦ ﺑﺮﺟﻠﺔ ﺍﻟﺮﻭﺣﺎﺀ ﺣﺘﱠﻰ **‬ ‫ﻭﻣﻦ ﻛﻼﻣﻬﻢ ‪ :‬ﺍﻟﺘﻌ ﱡﻠ ُﻢ ﰲ ﺍﻟﺼﱢﻐَﺮ ﻛﺎﻟﻨﻘ ﹺ‬
‫ﲑ ( ) ﹶﻛ َﻮ ْﺣ ﹴﻲ ﰲ ﺍﳊِﺠﺎﺭ ِﺓ ﺃﻭ ُﻭﺷُﻮ ﹴﻡ ** ﺑﺄﹶﻳْﺪِﻱ ﺍﻟﺮﱡﻭ ﹺﻡ ﺑَﺎ ِﻗَﻴِﺔ ﺍﻟﻨﱠ ﺆُﻭﺭ ( ) ﻭﺇﻥﹼ ﻣَﻦ ﺃﺩﱠﺑﺘﻪ‬
‫ﺕ ﺍﻟﺪﻳﺎ ُﺭ ﻋﻠﻰ ﺍﻟﺒَﺼ ﹺ‬
‫ﺗﻨﻜﹼﺮ ِ‬
‫ﺴﻘﹶﻰ ﺍﳌﺎ َﺀ ﰲ ﹶﻏ ْﺮ ِﺳ ِﻪ (‬
‫ﰲ ﺍﻟﺼﱢَﺒﻰ ** ﻛﺎﻟﻌُﻮﺩ ُﻳ ْ‬

‫ﺏ ** ﻭﻻ‬ ‫ﺴ ِﻪ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﻳُ ﹶﻘﻮﱢﻡُ ِﻣ ْﻦ ﻣَﻴ ﹺﻞ ﺍﻟﻐُﻼ ﹺﻡ ﺍﳌﺆﺩﱢ ُ‬ ‫) ﺣَﺘﱠﻰ ُﺗﺮَﺍ ُﻩ ﻣُﻮﺭﹺﻗﹰﺎ ﻧﺎﺿِﺮﹰﺍ ** ﺑﻌ َﺪ ﺍﻟﺬﻱ ﻗﺪ ﻛﺎﻥ ﰲ ﻳُ ْﺒ ِ‬
‫ﺿﺔﹸ ﺍﳍﹶﺮ ﹺﻡ (‬
‫ﺖ ** َﻭ ِﻣ َﻦ ﺍﻟ َﻌﻨَﺎ ِﺀ ﺭﹺﻳﺎ َ‬
‫ﻚ َﺑ ْﻌ َﺪ ﻣﺎ َﻫ ﹺﺮ َﻣ ْ‬
‫ﺱ ﺃﺷَﻴﺐُ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪َ ) :‬ﻭَﺗﻠﹸﻮ ُﻡ ِﻋ ْﺮ َﺳ َ‬ ‫ﺐ ﻭﺍﻟﺮﺃ ُ‬‫َﻳ ْﻨ ﹶﻔﻊُ ﺍﻟﺘﺄﺩﻳ ُ‬
‫ﺏ ﺃﺣﺐﱡ ﺇﱄﱠ ﻣﻦ ﺍﳊﻔﻆ ﻷﻥﹼ ﺍﻷﻋﺮﺍﰊﱠ ﻳﻨﺴﻰ ﺍﻟﻜﻠﻤ ﹶﺔ‬ ‫ﺐ ﺷِﻌﺮﻱ ﻓﺎﻟﻜﺘﺎ ُ‬ ‫ﻭﻗﺪ ﻗﺎ ﹶﻝ ﺫﻭ ﺍﻟﺮﱡﻣﱠ ِﺔ ﻟﻌﻴﺴﻰ ﺑﻦ ﻋﻤﺮ ‪ :‬ﺍﻛﺘ ْ‬
‫ﺱ ﻭﺍﻟﻜﺘﺎﺏ ﻻ ﻳَﻨْﺴَﻰ ﻭﻻ ﻳُﺒﺪﱢ ﹸﻝ‬ ‫ﻀﻊُ ﰲ ﻣﻮﺿﻌﻬﺎ ﻛﻠﻤ ﹰﺔ ﰲ ﻭﺯﻬﻧﺎ ﰒ ﻳُﻨﺸِﺪﻫﺎ ﺍﻟﻨﺎ َ‬ ‫ﻭﻗﺪ ﺳﻬﺮ ﰲ ﻃﻠﺒﻬﺎ ﻟﻴﻠﹶﺘﻪ ﻓﻴ َ‬
‫ﻛﻼﻣﹰﺎ ﺑﻜﻼﻡ ‪.‬‬
‫ﻉ ﻭﻻ ﻣﻌﻠﱢﻤﹰﺎ ﺃﺧﻀ َﻊ ﻭﻻ (‬‫ﻒ ﻭﻻ ﺭﻓﻴﻘﹰﺎ ﺃﻃﻮ َ‬ ‫ﺏ ﻭﻻ ﺃﻋ ﹶﻠﻢُ ﺟﺎﺭﹰﺍ ﺃﺑﺮﱠ ﻭﻻ ﺧَﻠﻴﻄﹰﺎ ﺃﻧﺼ َ‬ ‫ﺖ ﺍﻟﻜﺘﺎ َ‬‫ﻭﻋﺒ َ‬
‫ﺻﺎﺣﺒﹰﺎ ﺃﻇﻬ َﺮ ﻛﻔﺎﻳ ﹰﺔ ﻭﻻ ﺃﻗﻞﱠ ﹺﺟﻨَﺎَﻳ ﹰﺔ ﻭﻻ ﺃﻗﻞﱠ ﺇﻣْﻼ ﹰﻻ ﻭﺇﺑﺮﺍﻣﹰﺎ ﻭﻻ ﺃﺣ ﹶﻔ ﹶﻞ ﺃﺧﻼﻗﹰﺎ ﻭﻻ ﺃﻗﻞﱠ ﺧِﻼﻓﹰﺎ ﻭﺇﺟﺮﺍﻣﹰﺎ ﻭﻻ ﺃﻗﻞﱠ‬
‫ﻏِﻴﺒ ﹰﺔ ﻭﻻ ﺃﺑﻌ َﺪ ﻣﻦ َﻋﻀِﻴﻬﺔ ﻭﻻ ﺃﻛﺜ َﺮ ﺃﻋﺠﻮﺑ ﹰﺔ ﻭﺗﺼﺮﱡﻓﹰﺎ ﻭﻻ ﺃﻗﻞﹼ‬

‫ﺸﻐَﺐ ﻭﻻ ﺃﺯ َﻫ َﺪ ﰲ ﺟﺪﺍ ﹴﻝ ﻭﻻ ﺃﻛﻒﱠ ﻋﻦ ﻗﺘﺎ ﹴﻝ ﻣﻦ ﻛﺘﺎﺏ ﻭﻻ‬ ‫َ ﺗﺼﻠﱡﻔﹰﺎ ﻭﺗﻜﻠﱡﻔﹰﺎ ﻭﻻ ﺃﺑ َﻌ َﺪ ﻣِﻦ ﻣِﺮﺍ ٍﺀ ﻭﻻ ﺃﺗْﺮَﻙ ﻟ َ‬
‫ﻀ َﺮ َﻣﻌُﻮﻧ ﹰﺔ ﻭﻻ ﺃﺧﻒﱠ ﻣﺆﻭﻧﺔ ﻭﻻ ﺷﺠﺮﹰﺓ ﺃﻃﻮ ﹶﻝ ﻋﻤﺮﹰﺍ ﻭﻻ‬ ‫ﺃﻋ ﹶﻠﻢُ ﻗﺮﻳﻨﹰﺎ ﺃﺣﺴ َﻦ ﻣﻮَﺍﻓﺎﹰﺓ ﻭﻻ ﺃﻋﺠَﻞ ﻣﻜﺎﻓﺄﺓ ﻭﻻ ﺃﺣ َ‬
‫ﻉ ﺇﺩﺭﺍﻛﹰﺎ ﻭﻻ ﺃﻭ َﺟ َﺪ ﰲ ﻛﻞﹼ ﺇﺑﱠﺎ ٍﻥ ﻣﻦ ﻛﺘﺎﺏ ﻭﻻ ﺃﻋ ﹶﻠﻢُ‬ ‫ﺏ ﻣُﺠﺘَﲎ ﻭﻻ ﺃﺳ َﺮ َ‬ ‫ﺐ ﲦﺮﹰﺓ ﻭﻻ ﺃﻗ َﺮ َ‬ ‫ﺃﲨ َﻊ ﺃﻣﺮﹰﺍ ﻭﻻ ﺃﻃَﻴ َ‬
‫ﲑ ﺍﻟﻌﺠﻴﺒَﺔ ﻭﺍﻟﻌﻠﻮ ﹺﻡ ﺍﻟﻐﺮﻳﺒﺔ‬
‫ﻧﹺﺘﺎﺟﹰﺎ ﰲ َﺣﺪَﺍﺛ ِﺔ ﺳﻨﱢﻪ ﻭ ﹸﻗﺮْﺏ ﻣﻴﻼﺩِﻩ ﻭﺭُﺧْﺺ ﲦﻨﻪ ﻭﺇﻣﻜﺎ ِﻥ ﻭُﺟﻮﺩﻩ ﳚ َﻤﻊُ ﻣﻦ ﺍﻟﺘﺪﺍﺑ ﹺ‬
‫ﺏ‬
‫ﳊﻜﹶﻢ ﺍﻟﺮﻓﻴﻌﺔ ﻭﺍﳌﺬﺍﻫﺐ ﺍﻟﻘ ﻮﹺﳝﺔ ﻭﺍﻟﺘﺠﺎ ﹺﺭ ﹺ‬ ‫ﻭﻣﻦ ﺁﺛﺎ ﹺﺭ ﺍﻟﻌﻘﻮ ﹺﻝ ﺍﻟﺼﺤﻴﺤﺔ ﻭﳏﻤﻮ ِﺩ ﺍﻷﺫﻫﺎ ِﻥ ﺍﻟﻠﻄﻴﻔﺔ ﻭ ِﻣ َﻦ ﺍ ِ‬
‫ﺍﳊﻜﻴﻤﺔ ﻭ ِﻣ َﻦ ﺍﻹﺧﺒﺎﺭﹺ ﻋﻦ ﺍﻟﻘﺮﻭﻥ ﺍﳌﺎﺿﻴﺔ ﻭﺍﻟﺒﻼ ِﺩ ﺍﳌﺘﻨﺎﺯﹺﺣﺔ ﻭﺍﻷﻣﺜﺎ ﹺﻝ ﺍﻟﺴﺎﺋﺮﺓ ﻭﺍﻷﻣﻢ ﺍﻟﺒﺎﺋﺪﺓ ﻣﺎ ﳚ َﻤﻊُ ﻟﻚ‬
‫ﺴﻪُ‬
‫ﻒ َﻧ ﹾﻔ َ‬
‫ﺻ َ‬
‫ﻚ ﺍ َﻷ ﹾﻛ َﺮﻡُ ﺍﻟﱠﺬِﻱ َﻋﻠﱠ َﻢ ﺑﹺﺎ ﹾﻟ ﹶﻘﹶﻠ ﹺﻢ ( ﹶﻓ َﻮ َ‬
‫ﺏ ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﹼ ﻟﻨﺒﻴّﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ) ﺍ ﹾﻗ َﺮ ﹾﺃ َﻭ َﺭﺑﱡ َ‬
‫ﺍﻟﻜﺘﺎ ُ‬
‫ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺑﺄ ﹾﻥ ﻋﻠﱠ َﻢ ﺑﺎﻟﻘﹶﻠﻢ ﻛﻤﺎ ﻭﺻﻒ ﻧﻔﺴَﻪ ﺑﺎﻟﻜﺮَﻡ ﻭﺍﻋﺘﺪﱠ ﺑﺬﻟﻚ ﰲ ﹺﻧﻌَﻤﻪ ﺍﻟﻌِﻈﺎﻡ ﻭﰲ ﺃﻳﺎﺩِﻳﻪ ﺍﳉِﺴﺎﻡ ﻭﻗﺪ‬
‫ﻗﺎﻟﻮﺍ ‪ :‬ﺍﻟ ﹶﻘﹶﻠﻢُ ﺃﺣ ُﺪ ﺍﻟﻠﺴﺎﻧَﲔ ﻭﻗﺎﻟﻮﺍ ‪ :‬ﻛ ﱡﻞ َﻣ ْﻦ َﻋﺮَﻑ ﺍﻟﻨﱢﻌﻤ ﹶﺔ ﰲ ﺑَﻴﺎﻥ ﺍﻟﻠﺴﺎ ِﻥ ﻛﺎﻥ ﺑﻔﻀﻞ ﺍﻟﻨﱢﻌﻤﺔ ﰲ ﺑﻴﺎ ِﻥ ﺍﻟﻘﻠﻢ‬
‫ﺃﻋﺮَﻑ ﰒﱠ َﺟ َﻌ ﹶﻞ ﻫﺬﺍ ﺍﻷﻣ َﺮ ﻗﺮﺁﻧﹰﺎ ﰒﱠ ﺟﻌﻠﹶﻪ ﰲ ﺃ ﻭﱠﻝ ﺍﻟﺘﻨﺰﻳﻞ ﻭﻣﺴَﺘ ﹾﻔﺘَﺢ ﺍﻟﻜﺘﺎﺏ ‪.‬‬

‫ﻛﻮﻥ ﺍﻻﺟﺘﻤﺎﻉ ﺿﺮﻭﺭﻳﺎ‬

 ‫ﺾ ﺻﻔﺔﹲ ﻻﺯﻣﺔﹲ ﰲ ﻃﺒﺎﺋِﻌﻬﻢ ﻭﺧِﻠﻘﺔﹲ ﻗﺎﺋِﻤﺔﹲ ﰲ‬
‫ً ( ﰒﱠ ﺍﻋﻠ ْﻢ ﺭﺣِﻤَﻚ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﹶﺃﻥﹼ ﺣﺎﺟ ﹶﺔ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺇﱃ ﺑﻌ ﹴ‬
‫ﺟﻮﺍ ِﻫ ﹺﺮﻫﻢ ﻭﺛﺎﺑﺘﺔﹲ ﻻ ﺗُﺰَﺍﻳﻠﹸﻬﻢ ﻭﻣُﺤﻴﻄﺔﹲ ﲜﻤﺎ َﻋﺘِﻬﻢ ﻭﻣﺸﺘﻤﻠﺔﹲ ﻋﻠﻰ ﺃﺩﻧﺎﻫﻢ ﻭﺃﻗﺼﺎﻫﻢ ﻭﺣﺎ َﺟﺘُﻬُ ْﻢ ﺇﱃ ﻣﺎ ﻏﺎﺏ ﻋﻨﻬﻢ‬

‫ﳑﱠﺎ ُﻳﻌِﻴﺸُﻬﻢ ﻭُﻳﺤْﻴﻴﻬﻢ ﻭﻳُﻤﺴِﻚ ﺑﺄﺭْﻣﺎﻗِﻬﻢ ﻭﻳُﺼ ِﻠﺢُ ﺑﺎﳍﻢ َﻭ ْﳚﻤَﻊ ﴰﻠﹶﻬﻢ ﻭﺇﱃ ﺍﻟﺘﻌﺎﻭُ ِﻥ ﰲ َﺩ ْﺭ ِﻙ ﺫﻟﻚ ﻭﺍﻟﺘﻮﺍ ُﺯ ﹺﺭ ﻋﻠﻴﻪ‬
‫ﺐ‬
‫ﹶﻛﺤَﺎ َﺟﺘِﻬﻢ ﺇﱃ ﺍﻟﺘﻌﺎﻭﻥ ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﻣﺎ ﻳﻀﺮﱡﻫﻢ ﻭﺍﻟﺘﻮﺍﺯ ﹺﺭ ﻋﻠﻰ ﻣﺎ ﳛﺘﺎﺟﻮﻥ ﻣﻦ ﺍﻻﺭﺗﻔﺎﻕ ﺑﺄﻣﻮﺭﻫﻢ ﺍﻟﱵ ﱂ َﺗ ِﻐ ْ‬
‫ﺐ ﻣَﻮﺻُﻮﻟﺔﹲ ﲝﺎﺟ ِﺔ ﺍﻟﺸﺎﻫﺪ ﻻﺣﺘﻴﺎﺝ ﺍﻷﺩﻧَﻰ ﺇﱃ ﻣﻌﺮﹺﻓﺔ ﺍﻷﻗﺼﻰ ﻭﺍﺣﺘﻴﺎﺝ ﺍﻷﻗﺼﻰ ﺇﱃ ﻣﻌﺮ ﹶﻓ ِﺔ‬ ‫ﻋﻨﻬﻢ ﻓﺤﺎ َﺟﺔﹸ ﺍﻟﻐﺎِﺋ ﹺ‬
‫ﺍﻷﺩﱏ ﻣﻌﺎ ٍﻥ ﻣﺘﻀﻤّﻨ ﹲﺔ ﻭﺃﺳﺒﺎ ﺏٌ ﻣﺘﱠﺼﻠﺔ ﻭﺣﺒﺎﻝﹲ ﻣﻨﻌﻘﺪﺓ ﻭﺟﻌﻞ ﺣﺎﺟﺘﻨَﺎ ﺇﱃ ﻣﻌﺮﻓﺔ ﺃﺧﺒﺎ ﹺﺭ َﻣ ْﻦ ﻛﺎﻥ ﻗﺒﻠﹶﻨﺎ ﻛﺤﺎﺟِﺔ‬
‫ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻨﺎ ﺇﱃ ﺃﺧﺒﺎﺭ َﻣ ْﻦ ﻛﺎﻥ ﻗﺒﻠﻬﻢ ﻭﺣﺎﺟﺔِ ﻣﻦ َﻳﻜﹸﻮ ﹸﻥ ﺑﻌﺪَﻧﺎ ﺇﱃ ﺃﺧﺒﺎﺭﹺﻧﺎ ﻭﻟﺬﻟﻚ ﺗﻘﺪﱠﻣﺖ ﰲ ﻛﺘﺐ ﺍﻟﻠﹼﻪ‬
‫ﺍﻟﺒﺸﺎﺭﺍﺕ ﺑﺎﻟﺮﱡﺳﻞ ﻭﱂ ﻳﺴﺨﱢﺮ ﳍﻢ ﲨﻴ َﻊ ﺧﻠﹾﻘﻪ ﺇﻻﹼ ﻭﻫﻢ ﳛﺘﺎﺟُﻮﻥ ﺇﱃ ﺍﻻﺭﺗﻔﺎﻕ ﲜﻤﻴﻊ ﺧﻠﹾﻘﻪ ﻭﺟﻌ ﹶﻞ ﺍﳊﺎ َﺟﹶﺔ‬
‫ﺣﺎﺟَﺘَﲔ ‪ :‬ﺇﺣﺪﺍﳘﺎ ﻗِﻮﺍﻡٌ ﻭﻗﹸﻮﺕ ﻭﺍﻷﺧﺮﻯ ﻟﺬﹼﺓﹲ ﻭﺇﻣﺘﺎﻉ ﻭﺍﺯﺩﻳﺎﺩٌ ﰲ ﺍﻵﻟﺔ ﻭﰲ ﻛﻞﱢ ﻣﺎ ﺃﺟ ﹶﺬ ﹶﻝ ﺍﻟﻨﻔﻮﺱ ﻭﲨﻊ ﳍﻢ‬
‫ﻉ ﻣﻌﺮﻓﺘﻬﻢ ﻭﺑُ ْﻌ ِﺪ‬
‫ﻚ ﺍﳌﻘﺪﺍ ُﺭ ِﻣ ْﻦ ﲨﻴﻊ ﺍﻟﺼﱢ ْﻨﻔﹶﲔ ﻭﻓﻖٌ ﻟﻜﺜﺮ ِﺓ ﺣﺎﺟﺎﻬﺗﻢ ﻭﺷَﻬ ﻮَﺍﻬﺗﻢ ﻭﻋﻠﻰ ﻗﺪْﺭ ﺍﺗّﺴﺎ ﹺ‬ ‫ﺍﻟﻌَﺘﺎﺩ ﻭﺫﻟ َ‬
‫ﺠ ﹺﺰ ﺧﻠﻘِﻬﻢ ﻋﻦ ﺍﺣﺘﻤﺎﳍﺎ‬ ‫ﹶﻏ ﻮْﺭﻫﻢ ﻭﻋﻠﻰ ﹶﻗ ْﺪ ﹺﺭ ﺍﺣﺘﻤﺎﻝ ﻃﺒﻊ ﺍﻟﺒﺸﺮﻳﱠﺔ ﻭﻓِﻄﺮ ِﺓ ﺍﻹﻧﺴﺎﻧﻴﱠﺔ ﰒ ﱂ ﻳﻘﻄ ﹺﻊ ﺍﻟﺰﻳﺎﺩ ﹶﺓ ﺇﻻ ﻟﻌ ْ‬
‫ﺕ‬
‫ﺕ ﺍﳋﻠﻖ ﻭﻧﻌﺘﹰﺎ ﻣﻦ ﻧُﻌﻮ ِ‬ ‫ﻭﱂ ﳚﺰ ﺃﻥ ﻳﻔﺮﻕ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﻟﻌﺠْﺰ ﺇﻻﹼ ﺑﻌﺪَﻡ ﺍﻷﻋﻴﺎﻥ ﺇﺫ ﻛﺎﻥ ﺍﻟﻌﺠ ُﺰ ﺻﻔ ﹰﺔ ﻣﻦ ﺻﻔﺎ ِ‬
‫ﺍﻟﻌﺒﻴﺪ ‪.‬‬
‫ﻍ ﺣﺎﺟﺘِﻪ ﺑﻨﻔﺴﻪ ﺩﻭ ﹶﻥ ﺍﻻﺳﺘﻌﺎﻧﺔ‬
‫ﱂ ﳜﻠﻖ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺃﺣﺪﹰﺍ ﻳﺴﺘﻄﻴ ُﻊ ﺑﻠﻮ ﹶ‬

‫ﺝ ﺍﳌﻠﻮ َﻙ ﺇﱃ ﺍﻟﺴﱡﻮﻗﺔ ﰲ‬
‫ﺾ ﻣﻦ ﺳﺨﱠ َﺮ ﻟﻪ ﻓﺄﺩﻧﺎﻫﻢ ﻣﺴﺨﱠﺮٌ ﻷﻗﺼﺎﻫﻢ ﻭﺃﺟﻠﱡﻬﻢ ﻣﻴﺴﱠﺮ ﻷﺩﻗﱢﻬﻢ ﻭﻋﻠﻰ ﺫﻟﻚ ﺃﺣ َﻮ َ‬ ‫ﺑﺒﻌ ﹺ‬
‫ﺝ ﺍﻟﺴﱡﻮ ﹶﻗﹶﺔ ﺇﱃ ﺍﳌﻠﻮﻙ ﰲ ﺑﺎﺏ ﻭﻛﺬﻟﻚ ﺍﻟﻐﲏﱡ ﻭﺍﻟﻔﻘﲑ ﻭﺍﻟﻌﺒ ُﺪ ﻭﺳﻴﱢﺪُﻩ ﹸﺛﻢﱠ ﺟَﻌ ﹶﻞ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻛﻞﱠ ﺷﻲ ٍﺀ‬
‫ﺏ ﻭﺃﺣ َﻮ َ‬
‫ﺑﺎ ﹴ‬
‫ﻒ ﰲ ﺇﺭﺍ ﹶﻏﺘِﻪ ﻭﺍﺳﺘِﻤﺎﻟﺘِﻪ ﻭﺇﻣّﺎ ﺑﺎﻟﺼﱠﻮْﻟ ِﺔ ﻋﻠﻴﻪ‬
‫ﻼ ُﻣَﻴﺴﱠﺮﹰﺍ ﺇﻣّﺎ ﺑﺎﻻﺣﺘِﻴﺎ ﹺﻝ ﻟﻪ ﻭﺍﻟﺘﻠ ﱡﻄ ِ‬
‫ﻟﻺﻧﺴﺎﻥ َﺧ َﻮ ﹰﻻ ﻭﰲ َﻳﺪِﻩ ﻣُ ﹶﺬﻟﹼ ﹰ‬
‫ﻚ ﺑﻪ ﻭﺇﻣّﺎ ﹶﺃ ﹾﻥ ﻳ ﹾﺄِﺗَﻴﻪُ ﺳﻬﻮﹰﺍ ﻭﺭﻫﻮﹰﺍ ﻋﻠﻰ ﹶﺃﻥﱠ ﺍﻹﻧﺴﺎ ﹶﻥ ﻟﻮﻻ ﺣﺎ َﺟﺘُﻪُ ﺇﻟﻴﻬﺎ ﳌﺎ ﺍﺣﺘﺎ ﹶﻝ ﳍﺎ ﻭﻻ ﺻَﺎ ﹶﻝ ﻋﻠﻴﻬﺎ ﺇﻻﹼ ﹶﺃﻥﹼ‬ ‫ﻭﺍﻟﻔﺘ ِ‬
‫ﳉﹺﺒﻠﱠﺔ ﻭﰲ ﺍﳊﻆﱢ ﻭﺍﻟﺘﻘﺪﻳﺮ ‪.‬‬ ‫ﺍﳊﺎﺟ ﹶﺔ ﺗﻔﺘَﺮﹺﻕ ﰲ ﺍﳉﻨﺲ ﻭﺍﳉﻬ ِﺔ ﻭﺍ ِ‬
‫ﲔ ﻋُﻘﻮﳍﻢ ﻭَﺑْﻴ َﻦ ﻣﻌﺮﻓ ِﺔ ﺗﻠﻚ ﺍﳊﻜﹶﻢ‬ ‫ﰒﱠ ﺗﻌﺒﱠ َﺪ ﺍﻹﻧﺴﺎ ﹶﻥ ﺑﺎﻟﺘﻔ ﱡﻜ ﹺﺮ ﻓﻴﻬﺎ ﻭﺍﻟﻨﻈ ﹺﺮ ﰲ ﺃﹸﻣﻮﺭﹺﻫﺎ ﻭﺍﻻﻋﺘﺒﺎﺭ ﲟﺎ َﻳﺮَﻯ ﻭ َﻭﺻَﻞ ﺑ َ‬
‫ﺻ ﹶﻞ ﻣﻌﺎﺭﻓﹶﻬﻢ‬ ‫ﺕ ﺍﻟﻼﺯﻣﺔ ﺑﺎﻟﻨﻈ ﹺﺮ ﻭﺍﻟﺘﻔﻜﲑ ﻭﺑﺎﻟﺘﻨﻘﻴﺐ ﻭﺍﻟﺘﻨْﻘﲑ ﻭﺍﻟﺘﺜﺒﺖ ﻭﺍﻟﺘﻮﻗﱡﻒ ﻭ َﻭ َ‬ ‫ﺍﻟﺸﺮﻳﻔﺔ ﻭﺗﻠﻚ ﺍﳊﺎﺟﺎ ِ‬
‫ﲟ ﻮَﺍﻗ ﹺﻊ ﺣﺎﺟﺎﺗِﻬﻢ ﺇﻟﻴﻬﺎ ﻭﺗﺸﺎ ُﻋﺮﹺﻫﻢ ﲟﻮﺍﺿﻊ ﺍﳊﻜﻢ ﻓﻴﻬﺎ ﺑﺎﻟﺒﻴﺎ ِﻥ (‬
‫ﻋﻨﻬﺎ ‪.‬‬

‫ﺍﻟﺒﻴﺎﻥ ﺿﺮﻭﺭﻱ ﻟﻼﺟﺘﻤﺎﻉ‬

‫ﳋﻠﱠﺔ ﻭﺭﻓﹾﻊ‬
‫ﻭﻫﻮ ﺍﻟﺒﻴﺎ ﹸﻥ ﺍﻟﺬﻱ ﺟﻌﻠﹶﻪ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺳﺒﺒﹰﺎ ﻓﻴﻤﺎ ﺑﻴﻨَﻬﻢ ﻭﻣﻌﺒﱢﺮﹰﺍ ﻋﻦ ﺣﻘﺎﺋﻖ ﺣﺎﺟﺎﻬﺗﻢ ﻭﻣﻌﺮﱢﻓﹰﺎ ﳌﻮﺍﺿﻊ ﺳﺪﱢ ﺍ ﹶ‬
‫ﺡ ﺍﳌﺎﺛﻠﺔ ﻭﺍﻷﺟﺴﺎﻡﹺ ﺍﳉﺎﻣﺪﺓ‬
‫ﺱ ﻋﻦ ﺍﻟﻨﺎﺱ ﺃﻓﻬ ُﻢ ﻣﻨﻬﻢ ﻋﻦ ﺍ َﻷﺷﺒﺎ ﹺ‬‫ﺍﻟﺸﺒﻬﺔ ﻭﻣﺪﺍﻭﺍِﺓ ﺍﳊﹶﲑﺓ ﻭﻷﻥﹼ ﺃﻛﺜ َﺮ ﺍﻟﻨﺎ ﹺ‬
‫ﻭﺍﻷﺟﺮﺍﻡﹺ ﺍﻟﺴﺎﻛﻨﺔ ﺍﻟﱵ ﻻ ﻳَُﺘ َﻌﺮﱠﻑُ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺩَﻗﺎﺋﻖ ﺍﳊﻜﻤ ِﺔ‬
 ‫ﻭﻛﹸﻨﻮ ﹺﺯ ﺍﻵﺩﺍﺏ ﻭﻳﻨﺎﺑﻴ ﹺﻊ ﺍﻟﻌﻠ ﹺﻢ ﺇﻻﹼ ﺑﺎﻟﻌﻘ ﹺﻞ ﺍﻟﺜﺎﻗﺐ ﺍﻟﻠﻄﻴﻒ ﻭﺑﺎﻟﻨﻈ ﹺﺮ ﺍﻟﺘﺎﻡﱢ ﺍﻟﻨﺎﻓﺬ ﻭﺑﺎﻷﺩﺍِﺓ ﺍﻟﻜﺎﻣﻠﺔ ﻭﺑﺎﻷﺳﺒﺎﺏﹺ‬
‫ﻆ ﻣِﻦ ﺩﻭﺍﻋﻲ ﺍﳍﻮﻯ ﻭﻷﻥﱠ ﺍﻟﺸﱢﻜ ﹶﻞ‬ ‫ﳋﺪَﻉ ﻭﺍﻟﺘﺤ ﱡﻔ ِ‬ ‫ﺱ ﻣﻦ ُﻭﺟﻮﻩ ﺍ ﹸ‬
‫ﱪ ﻋﻠﻰ ﻣﻜﺮﻭﻩ ﺍﻟﻔﻜﺮ ﻭﺍﻻﺣﺘﺮﺍ ﹺ‬ ‫ﺍﻟﻮﺍﻓﺮﺓ ﻭﺍﻟﺼ ﹺ‬
‫ﺏ ﺍﻟﺴﺒﺎﻉ ﻭﺍﻟﺼﱯﱡ ﻋﻦ‬ ‫ﺱ ﺍﻟﺒﻬﺎﺋﻢ ﻭﺿُﺮﻭ ﹺ‬ ‫ﺻﺐﱡ ﺑﻪ ﻭﺫﻟﻚ ﻣﻮﺟﻮ ٌﺩ ﰲ ﺃﺟﻨﺎ ﹺ‬ ‫ﺃﻓ َﻬﻢُ ﻋﻦ ﺷِﻜﻠﻪ ﻭﺃﺳﻜﹶﻦُ ﺇﻟﻴﻪ ﻭﺃ َ‬
‫ﻒ ﻭﺇﻟﻴﻪ ﺃﻧﺰَﻉ ﻭﻛﺬﻟﻚ ﺍﻟﻌﺎِﻟﻢُ ﻭﺍﻟﻌﺎﱂ ﻭﺍﳉﺎﻫﻞ ﻭﺍﳉﺎﻫﻞ ﻭﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﹼ ﻟﻨﺒﻴﱢﻪ ﻋﻠﻴﻪ‬ ‫ﺍﻟﺼﱯﱢ ﺃﻓﻬ ُﻢ ﻟﻪ ﻭﻟﻪ ﺁﻟ ُ‬
‫ﻼ َﻷﻥﱠ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﺍﻹﻧﺴﺎﻥ ﺃﻓﻬﻢ ﻭﻃﺒﺎﻋَﻪ ﺑﻄِﺒﺎﻋﻪ ﺁﻧﺲ‬ ‫ﺠ َﻌ ﹾﻠﻨَﺎ ُﻩ َﺭﺟُ ﹰ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪َ :‬ﻭﹶﻟ ْﻮ َﺟ َﻌ ﹾﻠﻨَﺎُﻩ َﻣﻠﹶﻜﹰﺎ ﹶﻟ َ‬
‫ﻭﻋﻠﻰ ﻗﺪْﺭ ﺫﻟﻚ ﻳﻜﻮ ﹸﻥ ﻣﻮﻗ ُﻊ ﻣﺎ ﻳﺴﻤﻊ ﻣﻨﻪ ‪.‬‬
‫ﻒ ﻭﺟﻌَﻞ ﺁﻟﺔ‬ ‫ﺨ ِ‬‫ﻒ ﻭﺍﺣﺪ ﺑﻞ ﺟَﻤﻊ ﺫﻟﻚ ﻭﱂ ﻳﻔﺮﱢﻕ ﻭﻛﺜﱠﺮ ﻭﱂ ﻳﻘﻠﱢﻞ ﻭﺃﻇ َﻬ َﺮ ﻭﱂ ﻳُ ْ‬ ‫ﺽ ﳍﻢ ﻣﻦ ﺍﻟﺒﻨﻴﺎﻥ ﺑﺼِﻨ ٍ‬ ‫ﰒﱠ ﱂ ﻳﺮ َ‬
‫ﺍﻟﺒﻴﺎ ِﻥ ﺍﻟﱵ ﻬﺑﺎ ﻳﺘﻌﺎ َﺭﻓﹸﻮﻥ ﻣﻌﺎﹺﻧَﻴﻬُﻢ ﻭﺍﻟﺘﱠ ْﺮﺟُﻤﺎ ﹶﻥ ﺍﻟﺬﻱ ﺇﻟﻴﻪ ﻳﺮﺟﹺﻌﻮﻥ ﻋﻨﺪ ﺍﺧﺘﻼﻓِﻬﻢ ﰲ ﺃﺭﺑﻌﺔ ﺃﺷﻴﺎﺀ ﻭﰲ َﺧﺼْﻠ ٍﺔ‬
‫ﺖ ﺇﻟﻴﻪ ﻭﻫﺬﻩ‬ ‫ﺧﺎﻣﺴﺔ ﻭﺇﻥ ﻧﻘﺼﺖ ﻋﻦ ﺑﻠﻮﻍ ﻫﺬﻩ ﺍﻷﺭﺑﻌﺔ ﰲ ﺟﻬﺎﻬﺗﺎ ﻓﻘﺪ ﺗُﺒﺪﱠﻝ ﲜﻨﺴﻬﺎ ﺍﻟﺬﻱ َﻭﺿِﻌﺖ ﻟﻪ ﻭﺻُﺮﻓ ْ‬
‫ﻕ ﺍﻟﺸﻬﺎﺩﺓ‬ ‫ﺍﳋﺼﺎﻝ ﻫﻲ ‪ :‬ﺍﻟﻠﻔﻆ ﻭﺍﳋﻂﹼ ﻭﺍﻹﺷﺎﺭﺓ ﻭﺍﻟ َﻌﻘﹾﺪ ﻭﺍﳋﹶﺼﻠﺔ ﺍﳋﺎﻣﺴﺔ ﻣﺎ ﺃﻭ َﺟ َﺪ ﻣﻦ ﺻﺤﱠﺔ ﺍﻟﺪﱠﻻﻟ ِﺔ ﻭﺻﺪ ﹺ‬
‫ﺡ ﺍﻟﱪﻫﺎﻥ ﰲ ﺍﻷَﺟْﺮَﺍﻡﹺ ﺍﳉﺎﻣﺪﺓ ﻭﺍﻟﺼﺎﻣﺘﺔ ﻭﺍﻟﺴﺎﻛﻨﺔ ﺍﻟﱵ ﻻ َﺗﺘَﺒﻴﱠﻦ ﻭﻻ ﲢﺲﱡ ﻭﻻ ﺗَﻔﻬَﻢ ﻭﻻ ﺗﺘﺤﺮﱠﻙ ﺇﻻﹼ‬ ‫ﻭ ﻭُﺿﻮ ﹺ‬
‫ﻚ ﺧﻠﱢﻲ ﻋﻨﻬﺎ ﺑﻌﺪ َﹶﺃ ﹾﻥ ﻛﺎﻥ ﺗﻘﻴﻴﺪﻩ ﳍﺎ ‪.‬‬
‫ﺴ ٍ‬
‫ﺑﺪﺍﺧ ﹴﻞ ﻳﺪﺧﻞ ﻋﻠﻴﻬﺎ ﺃﻭ ﻋﻨ َﺪ ﻣُ ْﻤ ِ‬
‫ﻆ ﻟﻠﺴﺎﻣﻊ ﻭﺟﻌﻞ ﺍﻹﺷﺎﺭﺓﹶ ﻟﻠﻨﺎﻇﺮ ﻭﺃﺷﺮَﻙ‬
‫ﺕ ﻓﺠﻌﻞ ﺍﻟﻠﻔ ﹶ‬
‫ﰒﱠ ﻗﺴّﻢ ﺍﻷﻗﺴﺎ َﻡ ﻭﺭﺗﱠﺐ ﺍﶈﺴﻮﺳﺎﺕ ﻭﺣﺼﱠﻞ ﺍﳌﻮﺟﻮﺩﺍ ِ‬
‫ﺍﻟﻨﺎﻇ َﺮ ﻭﺍﻟﻼﻣﺲ ﰲ ﻣﻌﺮﻓﺔ‬

‫ﺏ‬
‫ﻼ ﻋﻠﻰ ﻣﺎ ﻏﺎ َ‬‫ﺐ ﺍﻟﻼﻣﺲ ﻭ َﺟ َﻌ ﹶﻞ ﺍﳋﻂﹼ ﺩﻟﻴ ﹰ‬
‫ﺐ ﺍﻟﻨﺎﻇ ﹺﺮ ﰲ ﺫﻟﻚ ﻋﻠﻰ ﻗ ْﺪ ﹺﺭ ﻧﺼﻴ ﹺ‬
‫ﺍﻟ َﻌﻘﹾﺪ ﺇﻻﹼ ﲟﺎ ﻓﻀّﻞ ﺍﻟﻠﹼﻪ ﺑﻪ ﻧﺼﻴ َ‬
‫ﻣﻦ ﺣﻮﺍﺋﺠﻪ ﻋﻨﻪ ﻭﺳﺒﺒﹰﺎ ﻣﻮﺻﻮ ﹰﻻ ﺑﻴﻨﻪ ﻭﺑﲔ ﺃﻋﻮﺍﻧﻪ ﻭﺟﻌﻠﻪ ﺧﺎﺯﻧﹰﺎ ﳌﺎ ﻻ ﻳﺄﻣَﻦ ﻧﺴﻴﺎﻧَﻪ ﳑﱠﺎ ﻗﺪ ﺃﺣﺼﺎﻩ ﻭﺣﻔِﻈﻪ ﻭﺃﺗﻘﻨﻪ‬
‫ﻭﺟَﻤﻌﻪ ﻭﺗﻜﻠﻒ ﺍﻹﺣﺎﻃﺔ ﺑﻪ ﻭﱂ ﳚﻌﻞ ﻟﻠﺸﺎﻡﱢ ﻭﺍﻟﺬﺍﺋﻖ ﻧﺼﻴﺒﹰﺎ ‪.‬‬

‫ﺧﻄﻮﻁ ﺍﳍﻨﺪ‬

‫ﲑ ﻭﺍﻟﺒﺴﻴﻂ ﻭﻟﺒﻄﻠﺖ ﻣَﻌﺮﹺﻓﺔﹸ ﺍﻟﺘﻀﺎﻋﻴﻒ ﻭﻟﹶﻌﺪِﻣﻮﺍ ﺍﻹﺣﺎﻃﺔ‬ ‫ﻁ ﺍﳍِﻨ ِﺪ ﻟﻀﺎﻉ ﻣﻦ ﺍﳊﺴﺎﺏ ﺍﻟﻜﺜ ُ‬
‫ﻭﻟﻮﻻ ﺧﻄﻮ ﹸ‬
‫ﺾ ﺍ ﹸﳌﻨّ ﹸﺔ ﻭﻟﺼﺎﺭُﻭﺍ‬
‫ﻆ ﺍﳌﺆﻭﻧﺔ ﻭﺗﻨَﺘِﻘ َ‬
‫ﺑﺎﻟﺒﺎﻭﺭﺍﺕ ﻭﺑﺎﻭﺭﺍﺕ ﺍﻟﺒﺎﻭﺭﺍﺕ ﻭﻟﻮ ﺃﺩﺭَﻛﻮﺍ ﺫﻟﻚ ﻟﹶﻤﺎ ﺃﺩ َﺭﻛﹸﻮﻩ ﺇﻻﹼ ﺑﻌﺪ ﹶﺃ ﹾﻥ ﺗﻐﻠﹸ ﹶ‬
‫ﺢ‬
‫ﺠ َﺰ ٍﺓ ﻭﺣﺴﻮﺭ ﻭﺇﱃ ﺣﺎ ﹺﻝ ﻣَﻀﻴ َﻌ ٍﺔ ﻭﻛﹶﻼ ﹺﻝ ﺣﺪّ ﻣﻊ ﺍﻟﺘﺸﺎﻏﹸ ﹺﻞ ﺑﺄﻣﻮ ﹴﺭ ﻟﻮﻻ ﻓﻘ ُﺪ ﻫﺬﻩ ﺍﻟﺪﱠﻻﻟ ِﺔ ﻟﻜﺎﻥ ﺃﺭﺑ َ‬
‫ﰲ ﺣﺎﻝ َﻣ ْﻌ َ‬
‫ﺏ ﻣﻨﺎﻓﻊ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻧﻴﺎ ‪.‬‬
‫ﳍﻢ ﻭﺃ َﺭﺩﱠ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳُﺼﺮَﻑ ﺫﻟﻚ ﺍﻟﺸﻐ ﹸﻞ ﰲ ﺃﺑﻮﺍ ﹺ‬

‫ﻧﻔﻊ ﺍﳊﺴﺎﺏ‬

‫ﳋﻠﱠﺔﹸ ﰲ ﻣﻮﺿ ﹺﻊ ﻓﻘﺪِﻩ ﻣﻌﺮﻭﻓﺔ ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ‪ :‬ﺍﻟﺮﱠﺣْﻤ ُﻦ َﻋﻠﱠ َﻢ ﺍ ﹾﻟ ﹸﻘﺮْﺁ ﹶﻥ َﺧﹶﻠ َﻖ ﺍﻹ ْﻧﺴَﺎ ﹶﻥ‬ ‫ﻭﻧﻔﻊ ﺍﳊﺴﺎﺏ ﻣﻌﻠﻮﻡ ﻭﺍ ﹶ‬
‫ﺱ ﺍﻟﻘﺮﺁ ﹶﻥ ﻭﻗﺎﻝ ﺍﻟﻠﹼﻪ ﺗﺒﺎ َﺭ َﻙ ﻭﺗﻌﺎﱃ ‪:‬‬ ‫ﻑ ﺍﻟﻨﺎ ُ‬
‫ﺴﺒَﺎ ٍﻥ ﻭﺑﺎﻟﺒَﻴَﺎﻥِ َﻋ َﺮ َ‬
‫ﺲ ﻭَﺍ ﹾﻟ ﹶﻘ َﻤﺮُ ُﲝ ْ‬
‫َﻋﻠﱠ َﻤﻪُ ﺍ ﹾﻟَﺒﻴَﺎ ﹶﻥ ﰒ ﻗﺎﻝ ‪ :‬ﺍﻟﺸﱠ ْﻤ ُ‬
 ‫ﺏ‬
‫ﺏ ﻓﺄ ْﺟﺮَﻯ ﺍﳊﺴﺎ َ‬ ‫ﳊﺴَﺎ َ‬ ‫ﲔ ﻭَﺍ ِ‬
‫ﺲ ﺿِﻴﺎ ًﺀ َﻭ ﺍ ﹾﻟ ﹶﻘ َﻤ َﺮ ﻧُﻮﺭﹰﺍ َﻭ ﹶﻗﺪﱠ َﺭﻩُ َﻣﻨَﺎ ﹺﺯ ﹶﻝ ِﻟَﺘﻌْﹶﻠﻤُﻮﺍ َﻋ َﺪ َﺩ ﺍﻟﺴﱢﹺﻨ َ‬
‫ﻫُ َﻮ ﺍﻟﱠﺬِﻱ َﺟ َﻌ ﹶﻞ ﺍﻟﺸﱠ ْﻤ َ‬
‫ﺕ ﺍﳌﺪﱢ ﻭﺍﳉﺰْﺭ ﻭﻛﻴﻒ ﺗﻜﻮ ﹸﻥ ﺍﻟﺰﻳﺎﺩ ﹸﺓ ﰲ ﺍﻷ ِﻫﻠﱠﺔ‬ ‫ﻣُﺠﺮَﻯ ﺍﻟﺒﻴﺎﻥ ﺑﺎﻟﻘﺮﺁﻥ ﻭ ُﲝﺴْﺒﺎﻥ ﻣﻨﺎﺯ ﹺﻝ ﺍﻟﻘﻤﺮ َﻋﺮَﻓﻨﺎ ﺣﺎﻻ ِ‬
‫ﺐ ﻭﺗﻠﻚ ﺍﻷﻗﺪﺍﺭ ‪.‬‬ ‫ﻑ ﺍﻟﺸﻬﻮﺭ ﻭﻛﻴﻒ ﻳﻜﻮ ﹸﻥ ﺍﻟﻨﻘﺼﺎ ﹸﻥ ﰲ ﺧﻼﻝ ﺫﻟﻚ ﻭﻛﻴﻒ ﺗﻠﻚ ﺍﳌﺮﺍﺗ ُ‬ ‫ﻭﺃﻧﺼﺎ ِ‬

‫ﻓﻀﻞ ﺍﻟﻜﺘﺎﺑﺔ‬

‫ﲑ ﺍﳊﺴﺎﺏ ﻟﺒَﻄﹶﻞ ﺃﻛﺜﺮ‬

‫ﺏ ﻭﻏ َ‬
‫ﺐ ﺍﳌﺪﻭﱠﻧَﺔ ﻭﺍﻷﺧﺒﺎﺭ ﺍﳌﺨﻠﱠﺪﺓ ﻭﺍﳊﻜﻢ ﺍﳌﺨﻄﻮﻃﺔ ﺍﻟﱵ ﺗُﺤﺼﱢ ُﻦ ﺍﳊﺴﺎ َ‬ ‫ﻭﻟﻮﻻ ﺍﻟﻜﺘ ُ‬
‫ﳊ ﹺﺮﻣْﻨﺎ‬
‫ﺍﻟﻌﻠﻢ ﻭﻟﻐﻠﹶﺐ ﺳُﻠﻄﺎ ﹸﻥ ﺍﻟﻨﱢﺴﻴﺎ ِﻥ ﺳﻠﻄﺎ ﹶﻥ ﺍﻟﺬﻛﹾﺮ ﻭﹶﻟﻤَﺎ ﻛﺎﻥ ﻟﻠﻨﺎﺱ ﻣﻔﺰﻉٌ ﺇﱃ ﻣﻮﺿ ﹺﻊ ﺍﺳﺘﺬﻛﺎﺭ ﻭﻟﻮ ﰎﱠ ﺫﻟﻚ ﹸ‬
‫ﺱ ﻟﻌﻮﺍﺟﻞ ﺣﺎﺟﺎﻬﺗﻢ ﻭﺃﻭﺍﺋﻠﻬﺎ ﻻ ﻳَﺒﻠﻎ ﻣﻦ ﺫﻟﻚ ﻣﺒﻠﻐﹰﺎ ﻣﺬﻛﻮﺭﹰﺍ‬‫ﺃﻛﺜ َﺮ ﺍﻟﻨﻔﻊ ﺇﺫ ﻛﻨﱠﺎ ﻗﺪ ﻋﻠﻤْﻨﺎ ﺃﻥﱠ ﻣﻘﺪﺍﺭ ﺣﻔﹾﻆ ﺍﻟﻨﺎ ﹺ‬
‫ﻒ ﻋﺎﻣّ ﹸﺔ ﻣَﻦ ﻳﻄﻠﺐ ﺍﻟﻌﻠ َﻢ ﻭﻳﺼﻄﹶﻨﹺﻊ ﺍﻟﻜﺘﺐ ﺃﻻﹼ ﻳﺰﺍﻝ ﺣﺎﻓﻈﹰﺎ ﻟﻔِﻬﺮﺳﺖ ﻛﺘﺒﻪ‬
‫ﻭﻻ ُﻳ ْﻐﻨﹺﻲ ﻓﻴﻪ ﹶﻏﻨَﺎﺀ ﳏﻤﻮﺩﹰﺍ ﻭﻟﻮ ﻛﹸﻠﱢ َ‬
‫ﲑ ﳑّﺎ ﻫﻮ ﺃﻭﱃ ﺑﻪ ﻭﻓﻬﻤُﻚ ﳌﻌﺎﱐ ﻛﻼ ﹺﻡ ﺍﻟﻨﺎﺱ ﻳﻨﻘﻄﻊ ﻗﺒﻞ‬ ‫ﻒ ﺷﻄﻄﹰﺎ ﻭﹶﻟﺸَﻐﻠﻪ ﺫﻟﻚ ﻋﻦ ﻛﺜ ﹴ‬ ‫ﻷَﻋﺠﺰﻩ ﺫﻟﻚ ﻭﻟﻜﹸﻠﱢ َ‬
‫ﺕ ﺻﺎﺣﺒﻚ ﻭﻣُﻌﺎﻣِﻠﻚ ﻭﺍﳌﻌﺎ ﹺﻭ ِﻥ ﻟﻚ ﻣﺎ ﻛﺎﻥ ﺻﻴﺎﺣﹰﺎ ﺻﺮﻓﹰﺎ‬ ‫ﺕ ﳎﺮﱠﺩﹰﺍ ﻭﺃﹶﺑ َﻌ ُﺪ ﻓﻬﻤِﻚ ﻟﺼﻮ ِ‬
‫ﻉ ﻓ ْﻬ ﹺﻢ ﻋﲔ ﺍﻟﺼﻮ ِ‬‫ﺍﻧﻘﻄﺎ ﹺ‬
‫ﻭﺻﻮﺗﹰﺎ ﻣﺼﻤَﺘﹰﺎ ﻭﻧﺪﺍ ًﺀ ﺧﺎﻟﺼﹰﺎ ﻭﻻ ﻳﻜﻮﻥ ﺫﻟﻚ ﺇﻻﹼ ﻭﻫﻮ ﺑﻌﻴﺪٌ ﻣﻦ ﺍﳌﻔﺎﳘﺔ ﻭﻋُﻄﹾﻞﹲ ﻣﻦ ﺍﻟﺪﱠﻻﻟﺔ ﻓﺠﻌﻞ ﺍﻟﻠﻔﻆ‬

‫ﺏ ﺍﳌﻔﻬﻮ ﹺﻡ‬
‫ﺕ ﻓﺄﻣّﺎ ﺍﻹﺷﺎﺭﺓ ﻓﺄﻗﺮ ُ‬
‫ﺏ ﻟﻠﻨﺎﺯﺡ ﻣﻦ ﺍﳊﺎﺟﺎ ِ‬
‫ﻼ ﻭﺍﻟﻜﺘﺎ ُ‬
‫ﺲ ﻣﻦ ﺫﻟﻚ ﻗﻠﻴ ﹰ‬
‫ﺕ ﻷﻧﹶﻔ َ‬
‫ﺕ ﻭﺍﻟﺼﻮ َ‬
‫ﻷﻗﺮَﺏ ﺍﳊﺎﺟﺎ ِ‬
‫ﱄ ﺍﻟﺸﱢﻔﺎ ِﻩ ﻭﲢﺮﻳﻚ ﺍﻷﻋﻨﺎﻕ ﻭﻗﺒْﺾ ﺟﻠﺪِﺓ ﺍﻟﻮﺟﻪ ﻭﺃﺑﻌﺪُﻫﺎ ﺃﻥ ﺗﻠﻮﻯ‬ ‫ﺐ ﻭﻛﺴ ُﺮ ﺍﻷﺟﻔﺎﻥ ﻭ ﱡ‬ ‫ﻣﻨﻬﺎ ‪َ :‬ﺭ ﹾﻓﻊُ ﺍﳊﻮﺍﺟ ﹺ‬
‫ﲔ ﺍﻟﻨﺎﻇﺮ ﰒﱠ ﻳﻨﻘﻄﻊ ﻋﻤﻠﹸﻬﺎ ﻭﻳﺪﺭُﺱ ﺃﺛﺮﻫﺎ ﻭﳝﻮﺕ ﺫﻛﺮﻫﺎ ﻭﻳﺼﲑ ﺑﻌ ُﺪ ﻛ ﱡﻞ ﺷﻲ ٍﺀ‬ ‫ﺏ ﻋﻠﻰ ﻣﻘﻄﻊ ﺟﺒﻞ ﺗُﺠﺎ َﻩ ﻋ ﹺ‬ ‫ﺑﺜﻮ ﹴ‬
‫ﻁ ﻭﺍﻟﻜﺘﺐ ﻓﺄﻱﱡ ﻧﻔﻊ ﺃﻋﻈ ُﻢ‬ ‫ﻓﻀَﻞ ﻋﻦ ﺍﻧﺘﻬﺎﺀ ﻣﺪَﻯ ﺍﻟﺼﻮﺕ ﻭﻣﻨﺘﻬﻰ ﺍﻟﻄﺮﻑ ﺇﱃ ﺍﳊﺎﺟﺔ ﻭﺇﱃ ﺍﻟﺘﻔﺎﻫﻢ ﺑﺎﳋﻄﻮ ِ‬
‫ﻆ ﺍﻹﺷﺎﺭﺓِ ﰲ ﺑُﻌﺪ ﺍﻟﻐﺎﻳﺔ ‪.‬‬
‫ﻭﺃﻱﱡ ِﻣ ْﺮﹶﻓ ﹴﻖ ﺃﻋ َﻮﻥﹸ ﻣﻦ ﺍﳋﻂﱢ ﻭﺍﳊﺎ ﹸﻝ ﻓﻴﻪ ﻛﻤﺎ ﺫﻛﺮﻧﺎ ﻭﻟﻴﺲ ﻟﻠ َﻌﻘﹾﺪ ﺣ ﱡ‬

‫ﻓﻀﻞ ﺍﻟﻘﻠﻢ‬

‫ﻓﻠﺬﻟﻚ ﻭﺿﻊ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﹼ ﺍﻟﻘﻠﻢ ﰲ ﺍﳌﻜﺎﻥ ﺍﻟﺮﻓﻴﻊ ﻭﻧ ﻮﱠﻩ ﺑﺬِﻛﺮﻩ ﰲ ﺍﳌ ْﻨﺼِﺐ ﺍﻟﺸﺮﻳﻒ ﺣﲔ ﻗﺎﻝ ﻥ ﻭَﺍ ﹾﻟ ﹶﻘ ﹶﻠ ﹺﻢ َﻭﻣَﺎ‬
‫ﺸﻖﱡ ﻏﺒﺎﺭَﻩ ﻭﻻ ﳚﺮﻱ‬ ‫ﻂ ﺑﺎﻟﻘﻠﻢ ﺇﺫ ﻛﺎﻥ ﺍﻟﻠﺴﺎ ﹸﻥ ﻻ ﻳﺘﻌﺎﻃﻰ ﺷﺄ ﻭَﻩ ﻭﻻ ﻳ ُ‬
‫ﺨﱡ‬‫ﺴ َﻢ ﺑﺎﻟ ﹶﻘﻠﹶﻢ ﻛﻤﺎ ﺃﻗﺴ َﻢ ﲟﺎ ﻳُ َ‬
‫ﺴ ﹸﻄﺮُﻭ ﹶﻥ ﻓﺄﻗ َ‬
‫َﻳ ْ‬
‫ﳊﻀْﺮﺓ ﺃﻛﺜ َﺮ ِﻣ ْﻦ ﺣﺎﺟﺎﻬﺗﻢ ﰲ ﺳﺎﺋِﺮ‬‫ﺱ ﺑﺎ ﹶ‬
‫ﰲ ﺣﻠﺒﺘﻪ ﻭﻻ ﻳﺘﻜﻠﻒ ﺑُ ْﻌ َﺪ ﻏﺎﻳﺘِﻪ ﻟﻜ ْﻦ ﳌﺎ ﹶﺃ ﹾﻥ ﻛﺎﻧﺖ ﺣﺎﺟﺎﺕ ﺍﻟﻨﺎ ﹺ‬
‫ﺍﻷﻣﺎﻛﻦ ﻭﻛﺎﻧﺖ ﺍﳊﺎ َﺟﺔﹸ ﺇﱃ ﺑﻴﺎ ِﻥ ﺍﻟﻠﺴﺎ ِﻥ ﺣﺎﺟ ﹰﺔ ﺩﺍﺋِﻤﺔ ﻭﺍﻛﺪﺓ ﻭﺭﺍ ﻫِﻨ ﹰﺔ ﺛﺎﺑﹺﺘﺔ ﻭﻛﺎﻧﺖ ﺍﳊﺎﺟ ﹸﺔ ﺇﱃ ﺑَﻴﺎ ِﻥ ﺍﻟﻘﻠﻢ ﺃﻣﺮﹰﺍ‬
‫ﺴﻂﹸ ﻭﺃﺛ َﺮﻩُ ﺃ َﻋﻢﱡ ﻓﻠﺬﻟﻚ‬
‫ﻳﻜﻮ ﹸﻥ ﰲ ﺍﻟﻐَﻴﺒﺔ ﻭﻋﻨﺪ ﺍﻟﻨﺎﺋﺒﺔ ﺇﻻﱠ ﻣﺎ ﺧُﺼﱠﺖ ﺑﻪ ﺍﻟﺪﻭﺍﻭﻳﻦ ﻓﹺﺈﻥﹼ ﻟﺴﺎ ﹶﻥ ﺍﻟﻘﻠﻢ ﻫﻨﺎﻙ ﺃﺑ َ‬

‫ﺕ ﺍﻟﱵ‬‫ﻗﺪﱠﻣﻮﺍ ﺍﻟﻠﺴﺎ ﹶﻥ ﻋﻠﻰ ﺍﻟﻘﻠﻢ ‪ .‬ﺽ ﺍﻟﻴﺪ ﻓﺎﻟﻠﺴﺎ ﹸﻥ ﺍﻵ ﹶﻥ ﺇﻧﱠﻤﺎ ﻫﻮ ﰲ ﻣﻨﺎﻓﻊ ﺍﻟﻴ ِﺪ ﻭﺍﳌﺮﺍﻓﻖ ﺍﻟﱵ ﻓﻴﻬﺎ ﻭﺍﳊﺎﺟﺎ ِ‬
‫ﺴﻄﹸﻬﺎ ﻣﻦ ﻣﻨﺎﻓﻊ ﺍﻹﺷﺎﺭﺓ ﰒ َﻧﺼِﻴﺒُﻬﺎ ﰲ ﺗﻘﻮﱘ ﺍﻟﻘﻠﻢ ﰒ َﺣﻈﱡﻬﺎ ﰲ ﺍﻟﺘﺼﻮﻳﺮ ﰒ َﺣﻈﱡﻬﺎ‬ ‫ﺗﺒﻠﹸﻐﻬﺎ ﻓﻤﻦ ﺫﻟﻚ ﺣﻈﱡﻬﺎ ﻭ ِﻗ ْ‬
‫ﰲ ﺍﻟﺼﻨﺎﻋﺎﺕ ﰒ َﺣﻈﱡﻬﺎ ﰲ ﺍﻟ َﻌﻘﹾﺪ ﰒ َﺣﻈﱡﻬﺎ ﰲ ﺍﻟﺪﱠﻓﹾﻊ ﻋﻦ ﺍﻟﻨﻔﺲ ﰒﱠ َﺣﻈﱡﻬﺎ ﰲ ﺇﻳﺼﺎﻝ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ﺇﹺﱃ ﺍﻟﻔﻢ‬
‫ﻑ ﺍﻟﺮﱠﻣْﻲ‬
‫ﺻﻨَﺎ ِ‬
‫ﺲ ﺍﻟﺜﱢﻴﺎﺏ ﻭﰲ ﺍﻟﺪﻓﻊ ﻋﻦ ﺍﻟﻨﻔﺲ َﻭَﹶﺃ ْ‬
‫ﲑ ﻭﺍﻟﺪﺭﺍﻫ ﹺﻢ ﻭﻟﹸﺒ ﹺ‬ ‫ﰒ ﺍﻟﺘﻮﺿﱡﺆ ﻭﺍﻻﻣﺘﺴﺎﺡ ﰒ ﺍﻧﺘﻘﺎ ِﺩ ﺍﻟﺪﻧﺎﻧ ﹺ‬
‫ﺏ ﻛﻠﱡﻪ ﺃﻭ ﻋﺎﻣﱠﺘُﻪ‬ ‫ﻚ ﺍﻟﻮﺗﺮ ﻭﻟﻮﻻ ﺫﻟﻚ ﻟَﺒﻄﹶﻞ ﺍﻟﻀ ْﺮ ُ‬
‫ﻑ ﺍﻟﻀﺮْﺏ ﻭﺃﺻﻨﺎﻑ ﺍﻟﻄﻌْﻦ ﰒ ﺍﻟﻨﱠ ﹾﻘ ﹺﺮ ﺑﺎﻟﻌُﻮﺩ ﻭﲢﺮﻳ ِ‬ ‫ﻭﺃﺻﻨﺎ ِ‬
 ‫ﻚ ﺍﻟﺼﻔﱠﺎﻗﹶﺘﲔ ﻭﲢﺮﻳﻚ ﳐﺎﺭﹺﻕ ﺧﺮﻭﻕ ﺍﳌﺰﺍﻣﲑ‬ ‫ﺿ ْﺮﺏُ ﺍﻟﻄﺒْﻞ ﻭﺍﻟﺪﱡﻑّ ﻭﲢﺮﻳ ُ‬ ‫ﻭﻛﻴﻒ ﻻ ﻳﻜﻮﻥ ﺫﻟﻚ ﻛﺬﻟﻚ ﻭﳍﺎ َ‬
‫ﻭﻣﺎ ﰲ ﺫﻟﻚ ﻣﻦ ﺍﻹﻃﻼﻕ ﻭﺍﳊﺒﺲ ﻭﻟﻮ ﱂ ﻳﻜ ْﻦ ﰲ ﺍﻟﻴ ِﺪ ﺇﻻﱠ ﺇﻣﺴﺎ ُﻙ ﺍﻟﻌِﻨﺎﻥ ﻭﺍﻟﺰﱢﻣﺎﻡ ﻭﺍﳋِﻄﺎﻡ ﻟﻜﺎ ﹶﻥ ﻣﻦ ﺃﻋﻈ ﹺﻢ‬
‫ﺏ ﺳﻮﻯ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻟﻘﺪ‬ ‫ﺍﳊﻈﻮﻅ ﻭﻗﺪ ﺍﺿﻄﺮَﺑﻮﺍ ﰲ ﺍﳊﻜﹾﻢ ﺑﲔ ﺍﻟ َﻌﻘﹾﺪ ﻭﺍﻹﺷﺎﺭﺓ ﻭﻟﻮﻻ ﺃﻥﹼ ﻣﻐْﺰﺍﻧﺎ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎ ﹺ‬
‫ﻛﺎ ﹶﻥ ﻫﺬﺍ ﳑﱠﺎ ﹸﺃ ِﺣﺐﱡ ﺃﻥ ﻳﻌﺮ ﹶﻓﻪ ﺇﺧﻮﺍُﻧﻨَﺎ‬

‫ﺖﱂ‬ ‫ﻭﺧﻠﻄﺎﺅﻧﺎ ﻓﻼ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻳﻀﹰﺎ ﺃﻥ ﻧﺄﺧﺬ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻣﻦ ﺍﻟﻜﻼﻡ ﺇﻻﹼ ﺑﻌ َﺪ ﺍﻟﻔﹶﺮﺍﻍ ﳑﱠﺎ ﻫﻮ ﺃﻭﱃ ﺑﻨﺎ ﻣﻨﻪ ﺇﺫ ﻛﻨ َ‬
‫ﺼﺪْﻧﺎ‬
‫ﺐ ﻛﺘﱯ ﻣﻦ ﻃﺮﻳ ﹺﻖ ﻓﻀﻞ ﻣﺎ ﺑﲔ ﺍﻟ َﻌﻘﹾﺪ ﻭﺍﻹﺷﺎﺭﺓ ﻭﻻ ﰲ ﲤﻴﻴﺰ ﻣﺎ ﺑﲔ ﺍﻟﻠﻔﻆ ﻭﺑﻴﻨﻬﻤﺎ ﻭﺇﻧﱠﻤﺎ ﹶﻗ َ‬ ‫ﺗﻨﺎﺯﹺﻋﲏ ﻭﱂ َﺗ ِﻌ ْ‬
‫ﺑﻜﻼﻣﻨﺎ ﺇﱃ ﺍﻹﺧﺒﺎﺭ ﻋﻦ ﻓﻀﻴﻠﺔ ﺍﻟﻜﺘﺎﺏ ‪.‬‬
‫ﺻﻐَﺮ ﺣﺠﻤﻪ ﺻﺎﻣﺖٌ ﻣﺎ‬ ‫ﺏ ﺍﻟﺪﻭﺍﻭﻳﻦ ﻣﻊ ﺧﻔﱠﺔ ﻧﻘﻠِﻪ ﻭ ِ‬‫ﺐ ﺍﻟﺪﻳﻦ ﻭﺣﺴﺎ َ‬ ‫ﺏ ﻫﻮ ﺍﻟﺬﻱ ﻳﺆﺩﱢﻱ ﺇﱃ ﺍﻟﻨﺎﺱ ﻛﺘ َ‬ ‫ﻭﺍﻟﻜﺘﺎ ُ‬
‫ﺕ ﻧﺸﺎﻃِﻚ ﻭﻻ‬ ‫ﺃﺳﻜﺘﱠﻪ ﻭﺑﻠﻴﻎ ﻣﺎ ﺍﺳﺘﻨﻄﻘﺘﻪ ﻭﻣَﻦ ﻟﻚ ﲟﺴﺎﻣﺮ ﻻ ﻳﺒﺘﺪﻳﻚ ﰲ ﺣﺎ ﹺﻝ ُﺷﻐْﻠﻚ ﻭﻳﺪﻋُﻮﻙ ﰲ ﺃﻭﻗﺎ ِ‬
‫ﺖ ﺟﻌﻞ ﺯﻳﺎﺭﺗَﻪ ِﻏﺒّﹰﺎ ﻭﻭﺭُﻭﺩﻩ ِﺧﻤْﺴﹰﺎ ﻭﺇﻥ ﺷﺌﺖ‬
‫ﻚ ﺑﺰﺍﺋ ﹴﺮ ﺇﻥ ﺷﺌ َ‬
‫ﻳُﺤ ﻮﹺﺟﻚ ﺇﱃ ﺍﻟﺘﺠﻤﱡﻞ ﻟﻪ ﻭﺍﻟﺘﺬﻣﱡﻢ ﻣﻨﻪ ﻭﻣَﻦ ﻟ َ‬
‫ﹶﻟ ﹺﺰﻣَﻚ ﻟﺰﻭ َﻡ ﻇﻠﱢﻚ ﻭﻛﺎﻥ ﻣﻨﻚ ﻣﻜﺎ ﹶﻥ ﺑﻌﻀِﻚ ‪( .‬‬
‫ﻒ ﺑﻨﻔﹾﺴﻪ ﻻ ﳛﺘﺎﺝ ﺇﱃ ﻣﺎ ﻋﻨ َﺪ ﻏﲑﹺﻩ ﻭﻻ ﺑﺪﱠ ﻟﺒﻴﺎﻥ ﺍﻟﻠﺴﺎ ِﻥ ﻣﻦ ﺃﻣﻮﺭ ‪ :‬ﻣﻨﻬﺎ ﺇﺷﺎﺭﺓ ﺍﻟﻴﺪ ﻭﻟﻮﻻ‬ ‫ﻭﺍﻟﻘﻠ ُﻢ ﻣﻜﺘ ٍ‬
‫ﺍﻹﺷﺎﺭﺓﹸ ﹶﻟﻤَﺎ ﻓﻬﻤﻮﺍ ﻋﻨﻚ ﺧﺎﺹﱠ ﺍﳋﺎﺹﱢ ﺇﺫﺍ ﻛﺎﻥ ﺃﺧﺺﱡ ﺍﳋﺎﺹﱢ ﻗﺪ ﻳﺪﺧﻞ ﰲ ﺑﺎﺏ ﺍﻟﻌﺎﻡّ ﺇﻻﹼ ﺃﻧّﻪ ﺃﺩﱏ ﻃﺒﻘﺎﺗﻪ‬
‫ﺕ ﺍﻟﱵ ﺑﻴﻨﻪ ﻭﺑﲔ ﺃﺧﺺﱢ ﺍﳋﺎﺹّ ‪.‬‬ ‫ﻭﻟﻴﺲ ﻳﻜﺘﻔﻲ ﺧﺎﺹﱡ ﺍﳋﺎﺹّ ﺑﺎﻟﻠﻔﻆ ﻋﻤﱠﺎ ﺃﺩّﺍﻩ ﻛﻤﺎ ﺍﻛﺘﻔﻰ ﻋﺎﻡﱡ ﺍﻟﻌﺎﻡّ ﻭﺍﻟﻄﺒﻘﺎ ُ‬
‫ﺏ ﻫﻮ ﺍﳉﻠﻴﺲ ﺍﻟﺬﻱ ﻻ ﻳﻄﺮﻳﻚ ﻭﺍﻟﺼﺪﻳﻖ ﺍﻟﺬﻱ ﻻ ﻳﻐْﺮﻳﻚ‬ ‫ﻭﺍﻟﻜﺘﺎ ُ‬

‫ﺐ ﺍﻟﺬﻱ ﻻ ﻳﺮﻳﺪ‬
‫ﺴَﺘْﺒﻄِﻴﻚ ﻭﺍﻟﺼﺎﺣ ُ‬
‫ﻚ ﻭﺍﳌﺴَﺘﻤِﻴﺢ ﺍﻟﺬﻱ ﻻ ﻳﺴﺘَﺮﻳﺜﹸﻚ ﻭﺍﳉﺎ ُﺭ ﺍﻟﺬﻱ ﻻ َﻳ ْ‬
‫ﻭﺍﻟﺮﻓﻴﻖ ﺍﻟﺬﻱ ﻻ ﳝﱡﻠ َ‬
‫ﺏ ﻫﻮ ﺍﻟﺬﻱ‬ ‫ﺝ ﻣﺎ ﻋﻨﺪَﻙ ﺑﺎﳌﻠﹶﻖ ﻭﻻ ﻳﻌﺎ ِﻣﻠﹸﻚ ﺑﺎﳌﹶﻜﺮ ﻭﻻ ﳜﺪَﻋﻚ ﺑﺎﻟﻨﱢﻔﺎﻕ ﻭﻻ ﳛﺘﺎ ﹸﻝ ﻟﻚ ﺑﺎﻟ ﹶﻜﺬِﺏ ﻭﺍﻟﻜﺘﺎ ُ‬ ‫ﺍﺳﺘﺨﺮﺍ َ‬
‫ﺤ ﹶﺬ ﻃﺒﺎﻋَﻚ ﻭﺑﺴَﻂ ﻟﺴﺎﻧَﻚ ﻭﺟ ﻮﱠ َﺩ ﺑَﻨﺎﻧﻚ ﻭﻓﺨﱠﻢ ﺃﻟﻔﺎﻇﹶﻚ ﻭﲜﱠﺢ ﻧﻔﺴَﻚ ﻭَﻋﻤﱠﺮ‬ ‫ﺕ ﻓﻴﻪ ﺃﻃﺎ ﹶﻝ ﺇﻣﺘَﺎﻋَﻚ ﻭﺷ َ‬ ‫ﺇ ﹾﻥ ﻧﻈﺮ َ‬
‫ﺖ ﺑﻪ ﰲ ﺷﻬﺮ ﻣﺎ ﻻ ﺗﻌﺮﻓﹸﻪ ﻣﻦ ﺃﻓﻮﺍِﻩ ﺍﻟﺮﺟﺎﻝ ﰲ ﺩ ﻫْﺮ ﻣﻊ‬ ‫ﻚ ﺗﻌﻈﻴ َﻢ ﺍﻟﻌﻮﺍﻡﱢ ﻭﺻَﺪﺍ ﹶﻗ ﹶﺔ ﺍﳌﻠﻮﻙ ﻭﻋَﺮﻓ َ‬
‫ﺻﺪﺭﻙ ﻭﻣﻨﺤ َ‬
‫ﻱ ﻣَﻦ ﺃﻧﺖ‬ ‫ﻑ ﺑﺒﺎﺏ ﺍﳌﻜﺘِﺴﺐ ﺑﺎﻟﺘﻌﻠﻴﻢ ﻭﻣِﻦ ﺍﳉﹸﻠﻮﺱ ﺑﲔ ﻳَﺪ ْ‬ ‫ﺍﻟﺴﻼﻣ ِﺔ ﻣﻦ ﺍﻟﻐُﺮﻡ ﻭﻣﻦ ﻛﺪﱢ ﺍﻟﻄﻠﺐ ﻭﻣﻦ ﺍﻟﻮﻗﻮ ِ‬
‫ﺃﻓﻀ ﹸﻞ ﻣﻨﻪ ُﺧﻠﹸﻘﹰﺎ ﻭﺃﻛﺮ ُﻡ ﻣﻨﻪ ِﻋﺮْﻗﹰﺎ ﻭﻣﻊ ﺍﻟﺴﻼﻣ ِﺔ ﻣﻦ ﳎﺎﹶﻟﺴَﺔ ﺍﻟﹾﺒُﻐَﻀﺎﺀ ﻭﻣﻘﺎﺭﻧ ِﺔ ﺍﻷﻏﺒﻴﺎﺀ ‪.‬‬
‫ﺏ ﻫﻮ ﺍﻟﺬﻱ ُﻳﻄِﻴﻌُﻚ ﺑﺎﻟﻠﻴﻞ ﻛﻄﺎﻋﺘﻪ ﺑﺎﻟﻨﻬﺎﺭ ﻭﻳﻄﻴﻌُﻚ ﰲ ﺍﻟﺴﻔﺮ ﻛﻄﺎﻋﺘﻪ ﰲ ﺍﳊﻀﺮ ﻭﻻ ﻳﻌﺘ ﱡﻞ ﺑﻨﻮ ﹴﻡ ﻭﻻ‬ ‫ﻭﺍﻟﻜﺘﺎ ُ‬
‫ﺖ ﻋﻨﻪ ﺍﳌﺎﺩﱠﺓ ﱂ ﻳﻘﻄ ْﻊ ﻋﻨﻚ ﺍﻟﻔﺎﺋﺪﺓ‬
‫ﺕ ﺇﻟﻴﻪ ﱂ ﻳُﺨْﻔِﺮْﻙ ﻭﺇﻥ ﻗﻄﻌ َ‬
‫ﻳﻌَﺘﺮﹺﻳﻪ ﻛﹶﻼ ﹸﻝ ﺍﻟﺴﻬ ﹺﺮ ﻭﻫﻮ ﺍﳌﻌﻠﱢ ُﻢ ﺍﻟﺬﻱ ﺇﻥ ﺍﻓﺘﻘﺮ َ‬
‫ﺖ ﻣﻨﻪ ﻣﺘﻌﻠﱢﻘﹰﺎ ﺑﺴﺒﺐ ﺃﻭ ﻣﻌﺘﺼﻤﹰﺎ‬ ‫ﺐ ﻋﻠﻴﻚ ﻭﻣﱴ ﻛﻨ َ‬ ‫ﺢ ﺃﻋﺎﺩِﻳﻚ ﱂ ﻳﻨﻘﻠ ْ‬ ‫ﺖ ﺭﻳ ُ‬
‫ﻉ ﻃﺎﻋﺘَﻚ ﻭﺇﻥ ﻫﺒﱠ ْ‬ ‫ﺖ ﱂ ﻳَﺪ ْ‬
‫ﻭﺇﻥ ُﻋﺰﹺﻟ َ‬
‫ﺑﺄﺩﱏ ﺣﺒْﻞ ﻛﺎﻥ ﻟﻚ ﻓﻴﻪ ﻏﻨًﻰ ﻣﻦ ﻏﲑﻩ ﻭﱂ ﺗَﻀْﻄﹶﺮﱠﻙ ﻣﻌﻪ ﻭﺣﺸ ﹸﺔ ﺍﻟ ﻮَﺣﺪ ِﺓ ﺇﱃ ﺟﻠﻴﺲ ﺍﻟﺴﻮﺀ ﻭﻟﻮ ﱂ ﻳﻜﻦ ﻣِﻦ‬
‫ﻚ ﻣﻦ ﺍﳉﻠﻮﺱ ﻋﻠﻰ ﺑﺎﺑﻚ ﻭﺍﻟﻨﻈ ﹺﺮ ﺇﱃ ﺍﳌﺎﺭﱠِﺓ ﺑﻚ ﻣﻊ ﻣﺎ ﰲ ﺫﻟﻚ ﻣﻦ‬
‫ﻓﻀْﻠﻪ ﻋﻠﻴﻚ ﻭﺇﺣﺴﺎﹺﻧﻪ ﺇﻟﻴﻚ ﺇﻻﹼ ﻣﻨﻌُﻪ ﻟ َ‬
‫ﻕ ﺍﻟﱵ ﺗَﻠﺰَﻡ ﻭﻣﻦ ﻓﹸﻀﻮ ﹺﻝ‬
‫ﺍﻟﺘﻌﺮﱡﺽ ﻟﻠﺤﻘﻮ ﹺ‬

‫ﺍﻟﻨﻈﹶﺮ ﻭﻣﻦ ﻋﺎﺩ ِﺓ ﺍﳋﻮﺽ ﻓﻴﻤﺎ ﻻ ﻳﻌﻨﻴﻚ ﻭﻣِﻦ ﻣﻼﺑﺴ ِﺔ ﺻﻐﺎ ﹺﺭ ﺍﻟﻨﺎﺱ ﻭﺣﻀﻮ ﹺﺭ ﺃﻟﻔﺎﻇﻬﻢ ﺍﻟﺴﺎﻗﻄﺔ ﻭﻣﻌﺎﻧﻴﻬﻢ‬
‫ﺍﻟﻔﺎﺳِﺪﺓ ﻭﺃﺧﻼﻗﻬﻢ ﺍﻟﺮﺩﻳﱠﺔ ﻭﺟَﻬﺎﻻﻬﺗﻢ ﺍﳌﺬﻣﻮﻣﺔ ﻟﻜﺎﻥ ﰲ ﺫﻟﻚ ﺍﻟﺴﻼﻣﺔ ﰒ ﺍﻟﻐﻨﻴﻤ ﹸﺔ ﻭﺇﺣﺮﺍ ُﺯ ﺍﻷﺻﻞ ﻣﻊ ﺍﺳﺘﻔﺎﺩ ِﺓ‬
 ‫ﺍﻟﻔﺮﻉ ﻭﻟﻮ ﱂ ﻳﻜﻦ ﰲ ﺫﻟﻚ ﺇﻻﹼ ﺃﻧّﻪ ﻳﺸ َﻐﻠﹸﻚ ﻋﻦ ُﺳﺨْﻒ ﺍ ﹸﳌﻨَﻰ ﻭﻋﻦ ﺍﻋﺘﻴﺎﺩ ﺍﻟﺮﺍﺣﺔ ﻭﻋﻦ ﺍﻟﻠﻌﺐ ﻭﻛﻞﱢ ﻣﺎ ﺃﺷﺒ َﻪ‬
‫ﺍﻟﻠﻌﺐ ﻟﻘﺪ ﻛﺎﻥ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﺃﺳَﺒ ﹶﻎ ﺍﻟﻨﻌﻤ ﹶﺔ ﻭﺃﻋ ﹶﻈ َﻢ ﺍ ِﳌﻨﱠﺔ ‪.‬‬
‫ﺕ ﻟﻴﻠِﻬﻢ ﺍﻟﻜﺘﺎﺏ ﻭﻫﻮ ﺍﻟﺸﻲﺀ‬
‫ﺏ ﺍﻟﻔﹸﻜﺎﻫﺎﺕ ﺳﺎﻋﺎ ِ‬‫ﻭﻗﺪ ﻋﻠﻤﻨﺎ ﺃﻥﱠ ﺃﻓﻀ ﹶﻞ ﻣﺎ ﻳﻘﻄﻊ ﺑﻪ ﺍﻟﻔﹸﺮﱠﺍﻍ ﻬﻧﺎﺭَﻫﻢ ﻭﺃﺻﺤﺎ ُ‬
‫ﺍﻟﺬﻱ ﻻ ﻳﺮﻯ ﳍﻢ ﻓﻴﻪ ﻣﻊ ﺍﻟﻨﻴﻞ ﺃﺛﺮٌ ﰲ ﺍﺯﺩِﻳﺎﺩ ﲡﺮﺑ ٍﺔ ﻭﻻ ﻋﻘ ﹴﻞ ﻭﻻ ﻣﺮﻭﺀﺓ ﻭﻻ ﰲ ﺻﻮ ِﻥ (‬
‫ﺡ ﺩِﻳﻦ ﻭﻻ ﰲ ﺗﺜﻤﲑ ﻣﺎﻝ ﻭﻻ ﰲ َﺭﺏﱢ ﺻﻨﻴﻌﺔ ﻭﻻ ﰲ ﺍﺑﺘﺪﺍﺀ ﺇﻧﻌﺎﻡ ‪.‬‬ ‫ﻋﺮﺽ ﻭﻻ ﰲ ﺇﺻﻼ ﹺ‬
‫ﺃﻗﻮﺍﻝ ﻟﺒﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻓﻀﻞ ﺍﻟﻜﺘﺎﺏ ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻗﺎﻝ ﺍﳌﻬﻠﱠﺐ ﻟﺒﻨﹺﻴﻪ ﰲ ﻭﺻﻴﱠﺘِﻪ ‪ :‬ﻳﺎ َﺑﲏﱠ ﻻ ﺗﻘﻮﻣﻮﺍ ﰲ‬
‫ﺍﻷﺳﻮﺍﻕﹺ ﺇﻻﹼ ﻋﻠﻰ َﺯﺭﱠﺍ ٍﺩ ﺃﹶﻭ َﻭﺭﱠﺍﻕ ‪.‬‬
‫ﺦ ﺷﺎﻣﻲﱟ ﻛﺘﺎﺑﹰﺎ ﻓﻴﻪ ﻣِﻦ ﻣﺂﺛﺮ ﻏﻄﻔﺎﻥ ﻓﻘﺎﻝ ‪ :‬ﺫﻫﺒَﺖ ﺍﳌﻜﺎﺭ ُﻡ ﺇﻻﹼ ﻣﻦ‬‫ﺕ ﻋﻠﻰ ﺷﻴ ﹴ‬ ‫ﻭﺣﺪﱠﺛﲏ ﺻﺪﻳﻖٌ ﱄ ﻗﺎﻝ ‪ :‬ﻗﺮﺃ ُ‬
‫ﺍﻟﻜﺘﺐ ‪.‬‬
‫ﺕ ﺃﺭﺑﻌﲔ ﻋﺎﻣﹰﺎ ﻣﺎ ِﻗ ﹾﻠﺖُ‬
‫ﺖ ﺍﳊﺴﻦ ﺍﻟﻠﺆﻟﺆﻱ ﻳﻘﻮﻝ ‪ :‬ﹶﻏﺒَﺮ ُ‬‫ﻭﲰﻌ ُ‬

‫ﻉ ﻋﻠﻰ ﺻﺪﺭﻱ ‪.‬‬ ‫ﺏ ﻣﻮﺿﻮ ٌ‬

‫ﻭﻻ ﹺﺑﺖﱡ ﻭﻻ ﺍﺗﻜﺄﺕ ﺇﻻﹼ ﻭﺍﻟﻜﺘﺎ ُ‬
‫ﺿﻞﹸ ﻋﻦ ﺍﳊﺎﺟﺔ ﻗﺎﻝ ‪ :‬ﻓﺈﺫﺍ‬
‫ﺖ ﻧﻮﻡ ﻭﺑﺌﺲ ﺍﻟﺸﻲ ُﺀ ﺍﻟﻨﻮ ُﻡ ﺍﻟﻔﺎ ِ‬
‫ﺸﻴَﲏ ﺍﻟﻨﻌﺎﺱ ﰲ ﻏﲑ ﻭﻗ ِ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﳉﻬْﻢ ‪ :‬ﺇﺫﺍ ﻏ ِ‬
‫ﳊﻜﹶﻢ ﻓﺄﺟ ُﺪ ﺍﻫﺘﺰﺍﺯﻱ ﻟﻠﻔﻮﺍﺋِﺪ ﻭﺍﻷﺭﳛﻴﱠﺔ ﺍﻟﱵ ﺗﻌﺘﺮﻳﲏ ﻋﻨﺪ ﺍﻟﻈﻔﹶﺮ ﺑﺒﻌﺾ‬ ‫ﺖ ﻛﺘﺎﺑﹰﺎ ﻣﻦ ﻛﺘﺐ ﺍ ِ‬ ‫ﺍﻋﺘﺮﺍﱐ ﺫﻟﻚ ﺗﻨﺎﻭﻟ ُ‬
‫ﺍﳊﺎﺟﺔ ﻭﺍﻟﺬﻱ ﻳﻐﺸَﻰ ﻗﻠﹾﱯ ﻣﻦ ﺳﺮﻭﺭ ﺍﻻﺳﺘﺒﺎﻧﺔ ﻭﻋﺰﱢ ﺍﻟﺘﺒﻴﲔ ﺃﺷﺪﱠ ﺇﻳﻘﺎﻇﹰﺎ ﻣِﻦ ﻧَﻬﻴﻖ ﺍﳊﻤﲑ ﻭ َﻫﺪﱠ ِﺓ ﺍﳍﺪْﻡ ‪.‬‬
‫ﺖ ﺫﻟﻚ ﻓﻴﻪ ﻓﻠﻮ ﺗﺮﺍﱐ ﻭﺃﻧﺎ‬ ‫ﺕ ﻣﻨﻪ ﺍﻟﻔﺎﺋﺪﺓ ﻭﺭﺃﻳ ُ‬ ‫ﺏ ﻭﺍﺳﺘﺠﺪﺗُﻪ ﻭﺭﺟﻮ ُ‬ ‫ﺖ ﺍﻟﻜﺘﺎ َ‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﳉﻬﻢ ‪ :‬ﺇﺫﺍ ﺍﺳﺘﺤﺴﻨ ُ‬
‫ﻒ ﻋﻈﻴ َﻢ‬‫ﻉ ﺍﳌﺎﺩﱠﺓ ﻣﻦ ﹶﻗ ﹾﻠﺒﹺﻪ ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﺼﺤ ُ‬ ‫ﺳﺎﻋ ﹰﺔ ﺑﻌ َﺪ ﺳﺎﻋ ٍﺔ ﺃﻧﻈ ُﺮ ﻛﻢ ﺑﻘﻲ ﻣﻦ ﻭﺭ ِﻗ ِﻪ ﳐﺎ ﹶﻓ ﹶﺔ ﺍﺳﺘﻨﻔﺎﺩﻩ ﻭﺍﻧﻘﻄﺎ ﹺ‬
‫ﺍﳊﺠﻢ ﻛﺜﲑ ﺍﻟﻮﺭﻕ ﻛﺜﲑ ﺍﻟﻌﺪﺩ ﻓﻘﺪ َﺗﻢﱠ ﻋﻴﺸﻲ ﻭ ﹶﻛﻤُ ﹶﻞ ﺳﺮﻭﺭﻱ ‪.‬‬
‫ﻭﺫﻛﺮ ﺍﻟﻌﺘﱯ ﻛﺘﺎﺑﹰﺎ ﻟﺒﻌﺾ ﺍﻟﻘﺪﻣﺎﺀ ﻓﻘﺎﻝ ‪ :‬ﻟﻮﻻ ﻃﻮﻟﹸﻪ ﻭﻛﺜﺮ ﹸﺓ ﻭﺭﻗﻪ‬

‫ﻂ ﻛﺘﺎﺑﹰﺎ ﻛﺒﲑﹰﺍ ﻓﺄﺧْﻼﱐ ﻣﻦ‬‫ﺕﻗ ﱡ‬

‫ﻟﻨﺴﺨﺘُﻪ ﻓﻘﺎﻝ ﺍﺑﻦ ﺍﳉﻬﻢ ‪ :‬ﻟﻜﻨﱢﻲ ﻣﺎ ﺭﻏﹼﺒﲏ ﻓﻴﻪ ﹺﺇﻻﹼ ﺍﻟﺬﻱ ﺯ ﻫّﺪﻙ ﻓﻴﻪ ﻭﻣﺎ ﻗﺮﺃ ُ‬
‫ﺖ ﻣﻨﻬﺎ ﻛﻤﺎ ﺩﺧﻠﺖ ‪.‬‬ ‫ﺕ ﻣﻦ ﺻﻐﺎ ﹺﺭ ﺍﻟﻜﺘﺐ ﻓﺨﺮﺟ ُ‬ ‫ﻓﺎﺋﺪﺓ ﻭﻣﺎ ﺃﹸﺣﺼِﻲ ﻛﻢ ﻗﺮﺃ ُ‬
‫ﺏ ﺍﻹﻗﻠﻴﺪﺱ ﻣﻊ ﺟﺎﺭﻳﺔ َﺳ ﹾﻠﻤَﻮﻳﻪ ﰲ ﻳﻮ ﹴﻡ‬
‫ﺐ ﻣﻦ ﻓﻼ ٍﻥ ﻧَﻈﹶﺮ ﰲ ﻛﺘﺎ ﹺ‬‫ﺕ ﻳﻮ ﹴﻡ ﻻﺑﻦ ﺍﳉﻬﻢ ‪ :‬ﺃﻻ ﺗﺘﻌﺠﱠ ُ‬
‫ﻭﻗﺎﻝ ﺍﻟﻌﺘﱯ ﺫﺍ َ‬
‫ﺏ ﻭﻫﻮ ﺑﻌ ُﺪ ﱂ ﻳُﺤﻜِﻢ ﻣﻘﺎﻟ ﹰﺔ ﻭﺍﺣﺪﺓ ﻋﻠﻰ ﺃﻧﱠﻪ ُﺣﺮﱞ ﳐﻴﱠﺮ ﻭﺗﻠﻚ‬‫ﺖ ﺍﳉﺎﺭﻳ ﹸﺔ ﻣﻦ ﺍﻟﻜﺘﺎ ﹺ‬‫ﻭﺍﺣﺪ ﻭﺳﺎﻋﺔ ﻭﺍﺣﺪﺓ ﻓﻘﺪ ﻓﺮﻏ ِ‬
‫ﺹ ﻋﻠﻰ ﻗﺮﺍﺀ ِﺓ ﺍﻟﻜﺘﺎﺏ ﻣِﻦ َﺳ ﹾﻠ َﻤ ﻮَﻳ ِﻪ ﻋﻠﻰ ﺗﻌﻠﻴ ﹺﻢ ﺟﺎﺭﻳﺔ ﻗﺎﻝ ﺍﺑﻦ ﺍﳉﻬﻢ ‪ :‬ﻗﺪ ﻛﻨﺖ ﺃﻇﻦﱡ‬
‫ﺃﻣَﺔﹲ ﻣﻘﺼﻮﺭﺓ ﻭﻫﻮ ﺃﺣﺮ ُ‬
‫ﺖ ﺑﻪ ﻫﺬﺍ ﺍﻟﻈﻦﱠ ﻭﻫﻮ‬ ‫ﻼ ﻭﺍﺣﺪﹰﺍ ﻭﺃﹸﺭَﺍﻙ ﺗﺰﻋﻢ ﺃﻧّﻪ ﻗﺪ ﻓﺮﻍ ﻣﻦ ﻣﻘﺎﻟﺔ ﻗﺎﻝ ﺍﻟﻌﺘﱯ ‪ :‬ﻭﻛﻴﻒ ﻇﻨﻨ َ‬ ‫ﺃﻧّﻪ ﱂ ﻳﻔﻬﻢ ﻣﻨﻪ ﺷﻜ ﹰ‬
‫ﺏ ﻛﺬﺍ ﻗﺎﻝ ‪ :‬ﺃﻧﻔﻘﺖ ﻋﻠﻴﻪ ﻛﺬﺍ‬ ‫ﺖ ﻋﻠﻰ ﻛﺘﺎ ﹺ‬ ‫ﺭﺟﻞﹲ ﺫﻭ ﻟﺴﺎ ٍﻥ ﻭﺃﺩﺏ ﻗﺎﻝ ‪ :‬ﻷﻧﱢﻲ ﲰﻌﺘُﻪ ﻳﻘﻮﻝ ﻻﺑﻨﹺﻪ ‪ :‬ﻛﻢ ﺃﻧﻔﻘ َ‬
‫ﲑ ﻭﻟﻴﺲ‬
‫ﺕ ﺃﻧﻔِﻖ ﺍﻟﻜﺜ َ‬
‫ﻼ ﻭﺃﻛﺘﺴِﺐ ﻛﺜﲑﹰﺍ ﻓﺄﻣّﺎ ﺇﺫﺍ ﺻﺮ ُ‬
‫ﺖ ﺃﻧّﻲ ﺃﻧﻔﻖ ﻋﻠﻴﻪ ﻗﻠﻴ ﹰ‬
‫ﻗﺎﻝ ‪ :‬ﺇﻧﱠﻤﺎ َﺭﻏﹼﺒَﲏ ﰲ ﺍﻟﻌﻠﻢ ﺃﻧّﻲ ﻇﻨﻨ ُ‬
‫ﰲ ﻳﺪﻱ ﺇﻻﹼ (‬
‫ﺍﳌﻮﺍﻋﻴ ُﺪ ﻓﺈﻧﱢﻲ ﻻ ﺃﺭﻳﺪ ﺍﻟﻌﻠ َﻢ ﺑﺸﻲﺀ ‪.‬‬

‫ﺍﻟﺴﻤﺎﻉ ﻭﺍﻟﻜﺘﺎﺑﺔ‬
 ‫ﻓﺎﻹﻧﺴﺎﻥ ﻻ ﻳﻌﻠ ُﻢ ﺣﱴ ﻳﻜﺜﹸ َﺮ ﲰﺎﻋُﻪ ﻭﻻ ُﺑﺪﱠ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﻛﺘﺒُﻪ ﺃﻛﺜ َﺮ ﻣﻦ َﺳﻤَﺎﻋِﻪ ﻭﻻ ﻳﻌﻠ ُﻢ ﻭﻻ ﳚﻤﻊ ﺍﻟﻌﻠﻢ ﻭﻻ‬
‫ﻕ ﻋﻠﻴﻪ ﻣﻦ ﻣﺎﻟﻪ ﺃﻟﺬﱠ ﻋﻨﺪَﻩ ﻣﻦ ﺍﻹﻧﻔﺎﻕ ﻣﻦ ﻣﺎﻝ ﻋﺪ ﻭﱢﻩ ﻭﻣَﻦ ﱂ ﺗﻜﻦ ﻧﻔﻘﺘُﻪ ﺍﻟﱵ‬ ‫ﺨَﺘﻠﹶﻒ ﺇﻟﻴﻪ ﺣﱴ ﻳﻜﻮﻥ ﺍﻹﻧﻔﺎ ُ‬‫ُﻳ ْ‬
‫ﺿﻴّﹰﺎ ﻭﻟﻴﺲ‬‫ﲣﺮﺝ ﰲ ﺍﻟﻜﺘﺐ ﺃﻟﺬﱠ ﻋﻨﺪﻩ ﻣِﻦ ﺇﻧﻔﺎﻕ ﻋُﺸﱠﺎﻕ ﺍﻟﻘﻴﺎﻥ ﻭﺍﳌﺴﺘﻬﺘَﺮﻳﻦ ﺑﺎﻟﺒﻨﻴﺎﻥ ﱂ ﻳﺒﻠﻎ ﰲ ﺍﻟﻌﻠﻢ ﻣﺒﻠﻐﹰﺎ ﺭ ِ‬
‫ﺐ ﺇﻳﺜﺎ َﺭ ﺍﻷﻋﺮﺍﰊ ﻓﺮﺳَﻪ ﺑﺎﻟﻠﱭ ﻋﻠﻰ ﻋﻴﺎﻟﻪ ﻭﺣﺘﱠﻰ ﻳ ﺆَﻣﱢﻞ ﰲ ﺍﻟﻌﻠﻢ ﻣﺎ ﻳ ﺆَﻣﱢﻞ‬
‫ﻳَﻨﺘﻔِﻊ ﺑﺈﻧﻔﺎﻗِﻪ ﺣﺘﱠﻰ ﻳﺆﺛِﺮ ﺍﺗﱢﺨﺎ ﹶﺫ ﺍﻟﻜﺘ ﹺ‬
‫ﺍﻷﻋﺮﺍﰊ ﰲ ﻓﺮﺳﻪ ﺣﺮﺹ ﺍﻟﺰﻧﺎﺩﻗﺔ ﻋﻠﻰ ﲢﺴﲔ ﻛﺘﺒﻬﻢ ‪ .‬ﻭﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﺴﱢﻨﺪﻱّ ﻣﺮﺓ ‪ :‬ﻭ ِﺩ ْﺩﺕُ ﺃﻥﱠ ﺍﻟﺰﻧﺎﺩﻗﺔ ﱂ‬
‫ﱪ ﺍﻷﺳﻮ ِﺩ ﺍﳌﺸﺮﹺﻕ ﺍﻟﱪﱠﺍﻕ ﻭﻋﻠﻰ ﺍﺳﺘﺠﺎﺩِﺓ‬ ‫ﻳﻜﻮﻧﻮﺍ ﺣﺮﺻﺎﺀ ﻋﻠﻰ ﺍﳌﻐﺎﻻﺓ ﺑﺎﻟﻮﺭﻕ ﺍﻟﻨﻘﻲﱢ ﺍﻷﺑﻴﺾ ﻭﻋﻠﻰ ﲣﻴﱡﺮ ﺍﳊ ﹺ‬
‫ﺖ ﻣﺎ ﹰﻻ ﻋﻈﻴﻤﹰﺎ‬
‫ﺍﳋﻂﱢ ﻭﺍﻹﺭﻏﺎﺏ ﳌﻦ ﳜﻂﹼ ﻓﺈﻧﱢﻲ ﱂ ﹶﺃ َﺭ ﻛﻮﺭَﻕ ﻛﺘﺒﹺﻬﻢ ﻭﺭﻗﹰﺎ ﻭﻻ ﻛﺎﳋﻄﻮﻁ ﺍﻟﱵ ﻓﻴﻬﺎ ﺧﻄﹼﹰﺎ ﻭﺇﺫﺍ ﻏﺮﹺﻣ ُ‬
‫ﻼ ﻋﻠﻰ ﺗﻌﻈﻴ ﹺﻢ ﺍﻟﻌﻠ ﹺﻢ‬
‫ﺾ ﺍ ﹾﻟ ُﻐﺮْﻡ ﻛﺎﻥ ﺳﺨﺎ ُﺀ ﺍﻟﻨﻔﺲ ﺑﺎﻹﻧﻔﺎﻕ ﻋﻠﻰ ﺍﻟﻜﺘﺐ ﺩﻟﻴ ﹰ‬
‫ﻣﻊ ﺣﺒﱢﻲ ﻟﻠﻤﺎﻝ ﻭﺑُ ْﻐ ﹺ‬

‫ﻕ ﺍﻟﺰﻧﺎﺩﻗِﺔ‬
‫ﻭﺗﻌﻈﻴ ُﻢ ﺍﻟﻌﻠﻢ ﺩﻟﻴﻞ ﻋﻠﻰ ﺷﺮﻑ ﺍﻟﻨﻔﺲ ﻭﻋﻠﻰ ﺍﻟﺴﻼﻣَﺔ ﻣﻦ ﺳُﻜﹾﺮ ﺍﻵﻓﺎﺕ ﻗﻠﺖ ﻹﺑﺮﺍﻫﻴﻢ ‪ :‬ﺇﻥﹼ ﺇﻧﻔﺎ َ‬
‫ﺐ‬
‫ﺐ ﻓﻠﺴﻔﺔ ﻭﻛﺘ َ‬ ‫ﺐ ﺣﻜ ﹴﻢ ﻭﻛﺘ َ‬ ‫ﺐ ﺍﻟﺰﻧﺎﺩﻗِﺔ ﻛﺘ َ‬
‫ﻋﻠﻰ ﲢﺼﻴﻞ ﺍﻟﻜﺘﺐ ﻛﺈﻧﻔﺎﻕ ﺍﻟﻨﺼﺎﺭﻯ ﻋﻠﻰ ﺍﻟﹺﺒﻴَﻊ ﻭﻟﻮ ﻛﺎﻧﺖ ﻛﺘ ُ‬
‫ﺏ ﺍﻟﺼﱢﻨﺎﻋﺎﺕ ﺃﻭ ﺳُﺒُ ﹶﻞ ﺍﻟﺘﻜﺴﱡﺐ‬ ‫ﺱ ﺃﺑﻮﺍ َ‬‫ﺲ ﻭﺳَُﻨ ﹴﻦ ﻭﺗﺒﻴﱡ ﹴﻦ ﻭﺗﺒﻴﲔ ﺃﻭ ﻟﻮ ﻛﺎﻧﺖ ﻛﺘُﺒﻬﻢ ﻛﺘﺒﹰﺎ ﺗُﻌﺮﱢﻑ ﺍﻟﻨﺎ َ‬
‫ﻣﻘﺎﻳﻴ َ‬
‫ﺱ ﻣﻦ ﺍﻟﻔﻄﻦ ﻭﺍﻵﺩﺍﺏ ﻭﺇ ﹾﻥ ﻛﺎﻥ ﺫﻟﻚ ﻻ‬ ‫ﺕ ﺃﻭ ﺑﻌﺾ ﻣﺎ ﻳﺘﻌﺎﻃﺎﻩ ﺍﻟﻨﺎ ُ‬ ‫ﺕ ﻭﺭﻳﺎﺿﺎ ٍ‬ ‫ﺐ ﺍﺭﺗﻔﺎﻗﺎ ٍ‬ ‫ﻭﺍﻟﺘﺠﺎﺭﺍﺕ ﺃﻭ ﻛﺘ َ‬
‫ﻳﻘﺮﱢﺏ ﻣﻦ ِﻏﻨًﻰ ﻭﻻ ُﻳ ْﺒﻌِﺪ ﻣﻦ ﻣﺄﺛﹶﻢ ﻟﻜﺎﻧﻮﺍ ﳑﱠﻦ ﻗﺪ ﳚﻮﺯ ﺃﻥ ُﻳ ﹶﻈﻦﱠ ﻬﺑﻢ ﺗﻌﻈﻴ ُﻢ ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺮﻏﺒ ﹸﺔ ﰲ ﺍﻟﺘﺒﻴﱡﻦ ﻭﻟﻜﻨﱠﻬﻢ‬
‫ﺐ ﺍﻟﺪﱢﻳﺎﻧﺔ ﻭﻋﻠﻰ ﻃﺮﻳ ﹺﻖ ﺗﻌﻈﻴﻢ ﺍ ِﳌﻠﹼﺔ ﻓﺈﻧّﻤﺎ ﺇﻧﻔﺎﻗﻬﻢ ﰲ ﺫﻟﻚ ﻛﺈﻧﻔﺎﻕ ﺍﺠﻤﻟﻮﺱ ﻋﻠﻰ ﺑﻴﺖ ﺍﻟﻨﺎﺭ‬ ‫ﺫﻫﺒﻮﺍ ﻓﻴﻬﺎ ﻣﺬﻫ َ‬
‫ﺻﻠﹾﺒﺎﻥ ﺍﻟﺬﻫﺐ ﺃﻭ ﻛﺈﻧﻔﺎﻕ ﺍﳍﻨﺪ ﻋﻠﻰ َﺳﺪَﻧِﺔ ﺍﻟﹺﺒ َﺪﺩَﺓ ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﺃﺭﺍﺩﻭﺍ ﺍﻟﻌﻠ َﻢ ﻟﻜﺎﻥ‬ ‫ﻕ ﺍﻟﻨﺼﺎﺭَﻯ ﻋﻠﻰ ُ‬ ‫ﻭﻛﺈﻧﻔﺎ ﹺ‬
‫ﻕ ﺇﻟﻴﻬﺎ ﺳﻬْﻠ ﹰﺔ ﻣﻌﺮﻭﻓﺔ ﻓﻤﺎ ﺑﺎﻟﹸﻬُﻢ ﻻ ﻳﺼﻨﻌﻮﻥ ﺫﻟﻚ ﺇﻻﹼ‬ ‫ﺐ ﺍﳊﻜﻤﺔ ﳍﻢ ﻣﺒﺬﻭﻟ ﹰﺔ ﻭﺍﻟﻄﺮ ُ‬‫ﺍﻟﻌﻠ ُﻢ ﳍﻢ ﻣُﻌﺮﺿﹰﺎ ﻭﻛﺘ ُ‬
‫ﺕ ﻋﺒﺎﺩﺍﻬﺗﻢ ﻭﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﺍﳌﻌﲎ ﻣﺴﺘﺤﺴَﻨﹰﺎ ﻋﻨﺪ ﺍﳌﺴﻠﻤﲔ ﺃﻭ ﻛﺎﻧﻮﺍ‬ ‫ﻑ ﺍﻟﻨﺼﺎﺭﻯ ﺑﻴﻮ َ‬ ‫ﺑﻜﺘُﺐ ﺩﻳﺎﻧﺎﻬﺗﻢ ﻛﻤﺎ ﻳﺰﺧﺮ ُ‬
‫ﻳﺮﻭﻥ ﺃﻥﹼ ﺫﻟﻚ ﺩﺍﻋﻴﺔﹲ ﺇﱃ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺑﺎﻋﺜﺔﹲ ﻋﻠﻰ ﺍﱁﹲ ﺷﻮﻉ ﻟﺒ ﹶﻠﻐُﻮﺍ ﰲ ﺫﻟﻚ ﺑ َﻌﻔﹾﻮﻫﻢ ﻣﺎ ﻻ ﺗﺒﻠﹸﻐُﻪ ﺍﻟﻨﺼﺎﺭﻯ ﺑﻐﺎﻳﺔ‬
‫ﳉﻬْﺪ ‪.‬‬
‫ﺍﹶ‬
‫ﺠ َﺪ ِﺩ َﻣﺸْﻖ ﺣﲔ ﺍﺳﺘﺠﺎﺯ ﻫﺬﺍ ﺍﻟﺴﺒﻴﻞ ﻣﻠِ ﻚٌ ﻣﻦ ﻣﻠﻮﻛﻬﺎ ﻭ َﻣ ْﻦ ﺭﺁﻩ ﻓﻘﺪ ﻋﻠﻢ ﺃﻥﹼ (‬ ‫ﺖ ﻣﺴ ﹺ‬
‫ﻣﺴﺠﺪ ﺩﻣﺸﻖ ﻭﻗﺪ ﺭﺃﻳ ُ‬
‫ﺃﺣﺪﹰﺍ ﻻ ﻳﺮﻭﻣﻪ ﻭﺃﻥﱠ ﺍﻟﺮﻭ َﻡ ﻻ ﺗﺴﺨﻮﺍ ﺃﻧﻔﹸﺴﻬﻢ‬

‫ﺦ ﺳﻼﺳ ﹶﻞ ﺍﻟﻘﻨﺎﺩﻳ ﹺﻞ ﺣﺘﱠﻰ ﺫﻫﺐ ﻋﻨﻬﺎ‬ ‫ﺑﻪ ﻓﻠﻤﱠﺎ ﻗﺎﻡ ﻋﻤ ُﺮ ﺑ ُﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ َﺟﻠﱠﻠﻪ ﺑﺎﳉِﻼﻝ ﻭ ﹶﻏﻄﱠﺎﻩ ﺑﺎﻟﻜﺮﺍﺑﻴﺲ ﻭﻃَﺒ َ‬
‫ﺫﻟﻚ ﺍﻟﺘﻸﻟ ُﺆ ﻭﺍﻟﱪﻳﻖ ﻭﺫﻫﺐ ﺇﱃ ﺃﻥﹼ ﺫﻟﻚ ﺍﻟﺼﻨﻴ َﻊ ﳎﺎﻧﹺﺐٌ ﻟﺴﻨﱠﺔ ﺍﻹﺳﻼﻡ ﻭﺃﻥﱠ ﺫﻟﻚ ﺍﳊﹸﺴ َﻦ ﺍﻟﺮﺍﺋ َﻊ ﻭﺍﶈﺎﺳﻦَ‬
‫ﺍﻟﺪﱢﻗﺎﻕ ﻣَﺬﻫَﻠﺔﹲ ﻟﻠﻘﻠﻮﺏ ﻭَﻣﺸﻐَﻠﺔﹲ ﺩﻭ ﹶﻥ ﺍﳋﺸﻮﻉ ﻭﺃﻥﹼ ﺍﻟﺒﺎ ﹶﻝ ﻻ ﻳﻜﻮﻥ ﳎﺘﻤِﻌﹰﺎ ﻭﻫﻨﺎﻙ ﺷﻲﺀ ﻳﻔﺮﱢﻗﻪ ﻭﻳﻌﺘﺮﺽ ﻋﻠﻴﻪ ‪.‬‬
‫ﺏ ﻭﻻ ﺣﻜﻤﺔﹲ ﻏﺮﹺﻳﺒﺔ ﻭﻻ‬ ‫ﻭﺍﻟﺬﻱ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﻣﺎ ﻗﻠﻨﺎ ﺃﻧّﻪ ﻟﻴﺲ ﰲ ﻛﺘﺒﻬﻢ ﻣﺜﻞﹲ ﺳﺎﺋﺮ ﻭﻻ ﺧﱪٌ ﻃﹶﺮﻳﻒ ﻭﻻ ﺻﻨﻌﺔﹸ ﺃﺩ ﹴ‬
‫ﺝ ﺁﻟﺔ ﻭﻻ ﺗﻌﻠﻴ ُﻢ ﻓِﻼﺣ ٍﺔ ﻭﻻ ﺗﺪﺑﲑ ﺣﺮﺏ ﻭﻻ ﻣﻘﺎﺭَﻋﺔ‬ ‫ﻒ ﺻِﻨﺎﻋﺔ ﻭﻻ ﺍﺳﺘﺨﺮﺍ ُ‬ ‫ﻓﻠﺴﻔﺔﹲ ﻭﻻ ﻣﺴﺄﻟﺔﹲ ﻛﻼﻣﻴﱠﺔ ﻭﻻ ﺗﻌﺮﻳ ُ‬
‫ﺢ ﺍﻟﺸﻴﺎﻃﲔ ﻭﺗﺴﺎ ﹸﻓ ُﺪ ﺍﻟﻌﻔﺎﺭﻳﺖ ﻭﺫﻛﺮ‬ ‫ﻋﻦ ﺩِﻳﻦ ﻭﻻ ﻣﻨﺎﺿَﻠﺔ ﻋﻦ ﹺﻧﺤْﻠﺔ ﻭ ُﺟ ﱡﻞ ﻣﺎ ﻓﻴﻬﺎ ﺫِﻛﺮ ﺍﻟﻨﻮﺭ ﻭﺍﻟﻈﻠﻤﺔ ﻭﺗﻨﺎ ﹸﻛ ُ‬
‫ﺍﻟﺼﻨﺪﻳﺪ ﻭﺍﻟﺘﻬﻮﻳﻞ ﺑﻌﻤﻮﺩ ﺍﻟﺴﻨﺦ ﻭﺍﻹﺧﺒﺎﺭ ﻋﻦ ﺷﻘﻠﻮﻥ ﻭﻋﻦ ﺍﳍﺎﻣﺔ ﻭﺍﳍﻤﺎﻣﺔ ﻭﻛﻠﱡﻪ ﻫَﺬﹾﺭٌ ﻭ ِﻋﻲﱞ ﻭﺧُﺮﺍﻓﺔ ﻭ ُﺳﺨْﺮﻳَﺔ‬
 ‫ﺐ ﺧﺎﺻﱠﺔ ﻓﺄﻱﱡ‬
‫ﺵ ﻭﻻ ﺳﻴﺎﺳ ﹶﺔ ﻋﺎﻣﺔ ﻭﻻ ﺗﺮﺗﻴ َ‬
‫ﲑ ﻣَﻌﺎ ﹴ‬
‫ﻭﺗﻜﺬﱡﺏ ﻻ ﺗﺮﻯ ﻓﻴﻪ ﻣﻮﻋﻈ ﹰﺔ ﺣﺴﻨﺔ ﻭﻻ ﺣﺪﻳﺜﹰﺎ ﻣُﻮﻧﹺﻘﹰﺎ ﻭﻻ ﺗﺪﺑ َ‬
‫ﺏ‬
‫ﲑ ﺃﻓﺴ ُﺪ ﻣﻦ ﻛﺘﺎ ﹴ‬
‫ﺏ ﺃﺟﻬ ﹸﻞ ﻭﺃﻱﱡ ﺗﺪﺑ ﹴ‬
‫ﻛﺘﺎ ﹴ‬

‫ﺵ ﻭﻻ‬
‫ﺡ ﻣَﻌﺎ ﹴ‬
‫ﻳﻮﺟﹺﺐ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺍﻹﻃﺎﻋﺔ ﻭﺍﻟﺒﺨﻮﻉ ﺑﺎﻟﺪﻳﺎﻧﺔ ﻻ ﻋﻠﻰ ﺟﻬﺔ ﺍﻻﺳﺘﺒﺼﺎﺭ ﻭﺍﶈﺒﱠﺔ ﻭﻟﻴﺲ ﻓﻴﻪ ﺻﻼ ُ‬
‫ﺱ ﻻ ﳛﺒﱡﻮﻥ ﺇﻻ ﺩﻳﻨﹰﺎ ﺃﻭ ﺩﻧﻴﺎ ‪ :‬ﻓﺄﻣﱠﺎ ﺍﻟﺪّﻧﻴﺎ ﻓﺈﻗﺎﻣﺔﹸ ﺳﻮﻗﻬﺎ ﻭﺇﺣﻀﺎﺭ ﻧﻔﻌﻬﺎ ﻭﺃﻣﺎ ﺍﻟﺪﱢﻳﻦ ﻓﺄﻗ ﱡﻞ ﻣﺎ‬ ‫ﺢ ﺩﻳﻦ ﻭﺍﻟﻨﺎ ُ‬
‫ﺗﺼﺤﻴ ُ‬
‫ﻳُﻄﻤﻊ ﰲ ﺍﺳﺘﺠﺎﺑﺔ ﺍﻟﻌﺎﻣﺔ ﻭﺍﺳﺘﻤﺎﻟﺔ ﺍﳋﺎﺻﱠﺔ ﺃ ﹾﻥ ﻳﺼ ﻮﱠﺭ ﰲ ﺻﻮﺭ ٍﺓ ﻣﻐﻠﱢﻄﺔ ﻭﳝ ﻮﱠ َﻩ ﲤﻮﻳ َﻪ ﺍﻟﺪﱢﻳﻨﺎ ﹺﺭ ﺍ ﹾﻟَﺒ ْﻬﺮَﺝ ﻭﺍﻟﺪﺭﻫ ﹺﻢ‬
‫ﺚ ﻇﻨﻨﺖ ﻭﻛ ﱡﻞ ﺩﻳﻦ‬ ‫ﻑ ﺣﻘﻴﻘﺘﻪ ﺍﻟﻘﻠﻴﻞ ﻓﻠﻴﺲ ﺇﻧﻔﺎﻗﹸﻬﻢ ﻋﻠﻴﻬﺎ ﻣﻦ ﺣﻴ ﹸ‬ ‫ﺍﻟﺰﺍﺋﻒ ﺍﻟﺬﻱ ﻻ ﻳﻐﻠﻂ ﻓﻴﻪ ﺍﻟﻜﺜﲑ ﻭﻳﻌﺮ ُ‬
‫ﻳﻜﻮﻥ ﺃﻇﻬﺮ ﺍﺧﺘﻼﻓﹰﺎ ﻭﺃﻛﺜ َﺮ ﻓﺴﺎﺩﹰﺍ ﳛﺘﺎﺝ ﻣﻦ ﺍﻟﺘﺮﻗﻴﻊ ﻭﺍﻟﺘﻤﻮﻳﻪ ﻭﻣﻦ ﺍﻻﺣﺘﺸﺎﺩ ﻟﻪ ﻭﺍﻟﺘﻐﻠﻴﻆ ﻓﻴﻪ ﺇﱃ ﺃﻛﺜﺮ ﻭﻗﺪ‬
‫ﻋﻠﻤْﻨﺎ ﺃﻥﱠ ﺍﻟﻨﺼﺮﺍﻧﻴﱠ ﹶﺔ ﺃﺷﺪﱡ ﺍﻧﺘﺸﺎﺭﹰﺍ ﻣﻦ ﺍﻟﻴﻬﻮﺩﻳﱠﺔ ﺗﻌﺒﺪﹰﺍ ﻓﻌﻠﻰ ﺣﺴﺐ ﺫﻟﻚ ﻳﻜﻮﻥ ﺗﺰﻳﱡﺪُﻫﻢ ﰲ ﺗﻮﻛِﻴﺪﻩ ﻭﺍﺣﺘﻔﺎﻟﹸﻬﻢ‬
‫ﰲ ﺇﻇﻬﺎﺭ ﺗﻌﻠﻴﻤﻪ ‪.‬‬
‫ﺐ ﻛﻞﱠ ﻣﺎ ﺗﺴﻤ ُﻊ‬‫ﺖ ﺃﻛﺘﺐ ﻋﻨﻪ ﺑﻌﻀﹰﺎ ﻭﺃ َﺩﻉُ ﺑﻌﻀﹰﺎ ﻓﻘﺎﻝ ﱄ ‪ :‬ﺍﻛﺘ ْ‬
‫ﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻜﻨ ُ‬
‫ﺖ ﻋﻨ َﺪ ﺑﻌ ﹺ‬
‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ‪ :‬ﻛﻨ ُ‬
‫ﻓﺈﻥ ﺃﺧﺲﱠ ﻣﺎ ﺗﺴﻤ ُﻊ ﺧﲑٌ ﻣﻦ ﻣﻜﺎﻧﻪ ﺃﺑﻴﺾ ‪.‬‬

‫ﻭﻗﺎﻝ ﺍﳋﻠﻴﻞ ﺑﻦ ﺃﲪﺪ ‪ :‬ﺗﻜﺜﱠ ْﺮ ﻣﻦ ﺍﻟﻌﻠﻢ ﻟﺘﻌﺮﹺﻑ ﻭﺗﻘﻠﹼ ﹾﻞ ﻣﻨﻪ ﻟﺘﺤﻔﹶﻆ ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ‪ :‬ﺍﻟﻘﻠﻴﻞ ﻭﺍﻟﻜﺜﲑ ﻟﻠﻜﺘﺐ ﻭﺍﻟﻘﻠﻴ ﹸﻞ ﻭﺣﺪَﻩ ﻟﻠﺼﺪﺭ ‪.‬‬
‫ﻭﺃﻧﺸﺪ ﻗﻮﻝ ﺍﺑﻦ َﻳﺴِﲑ ‪ ) :‬ﺃﻣﺎ ﻟﻮ ﺃﻋِﻲ ﻛﻞﱠ ﻣﺎ ﺃﲰَﻊ ** ﻭﺃﺣ ﹶﻔﻆﹸ ﻣﻦ ﺫﺍ َﻙ ﻣﺎ ﺃﲨ ُﻊ ( ) ﻭﱂ ﺃﺳَﺘ ِﻔ ْﺪ ﹶﻏ ْﻴ َﺮ ﻣﺎ ﻗﺪ ﲨﻊ‬
‫ﻆ ﻣﺎ‬
‫ﻉ ﻣﻦ ﺍﻟﻌﻠﻢ ﺗﺴﻤﻌُﻪ ﺗﻨ ﹺﺰﻉُ ( ) ﻓﻼ ﺃﻧﺎ ﺃﺣﻔ ﹸ‬ ‫** ﺕ ﹶﻟﻘِﻴ ﹶﻞ ﻫﻮ ﺍﻟﻌﺎﻟِﻢ ﺍﳌِﺼﻘﹶﻊ ( ) ﻭﻟﻜﻦﱠ ﻧﻔﺴﻲ ﺇﱃ ﻛﻞﹼ ﻧﻮ ** ﹴ‬
‫ﺐ ﻣﺴﺘﻮ َﺩﻉُ ( ) ﻓﻤﻦ‬ ‫ﺕ ﻭﻻ ﺃﻧﺎ ﻣِﻦ ﺟَﻤﻌﻪ ﺃﺷﺒ ُﻊ ( ) ﻭﺃﹶﺣﺼَﺮ ﺑﺎﻟ ِﻌﻲﱢ ﰲ ﳎﻠﺴﻲ ** ﻭﻋِﻠﻤ َﻲ ﰲ ﺍﻟﻜﹸ ْﺘ ﹺ‬ ‫ﻗﺪ ﺟَﻤﻊ ** ُ‬
‫ﺐ ﻻ ﻳﻨﻔﻊ (‬ ‫ﻚ ﰲ ﻋﻠﻤِﻪ ﻫﻜﺬﺍ ** ﻳﻜ ْﻦ ﺩﻫ َﺮﻩُ ﺍﻟﻘﻬ ﹶﻘﺮَﻯ ﻳﺮ ﹺﺟﻊُ ( ) ﺇﺫﺍ ﱂ ﺗﻜ ْﻦ ﺣﺎﻓﻈﹰﺎ ﻭﺍﻋﻴﹰﺎ ** ﻓﺠﻤﻌُﻚ ﻟﻠﻜﺘ ﹺ‬‫ﻳ ُ‬
‫ﺐ ﻻ ﲢﻴﻲ‬ ‫ﺐ ﻣﺎ ﻟﻴﺲ ﻋﻠﻴﻬﺎ ﺇﻥ ﺍﻟﻜﺘ َ‬ ‫ﲑ ﺍﻟﻜﺘ َ‬
‫ﻒ ﺍﺑ ُﻦ ﻳﺴ ﹴ‬
‫ﺍﻟﺘﺨﺼﺺ ﺑﻀﺮﻭﺏ ﻣﻦ ﺍﻟﻌﻠﻢ ﻭﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ‪ :‬ﻛﻠﱠ َ‬
‫ﺤﺬﹸ ﻭﺗَﻔﺘِﻖ‬
‫ﺐ ﺗﺸ َ‬
‫ﻼ ﻭﻻ ﺍﻟﺒﻠﻴﺪ ﺫ ِﻛﻴّﹰﺎ ﻭﻟﻜﻦﱠ ﺍﻟﻄﺒﻴﻌ ﹶﺔ ﺇﺫﺍ ﻛﺎﻥ ﻓﻴﻬﺎ ﺃﺩﱏ ﻗﹶﺒُﻮﻝ ﻓﺎﻟﻜﺘ ُ‬‫ﺍﳌﻮﺗَﻰ ﻭﻻ ﲢ ﻮﱢﻝ ﺍﻷﲪ َﻖ ﻋﺎﻗ ﹰ‬
‫ﻭﺗُﺮ ﻫِﻒ ﻭﺗَﺸﻔﻲ ﻭﻣﻦ ﺃﺭﺍ َﺩ ﺃﻥ ﻳﻌﻠ َﻢ ﻛﻞﱠ ﺷﻲﺀ ﻓﻴﻨﺒﻐﻲ ﻷﻫﻠ ِﻪ ﺃﻥ ﻳﺪﺍﻭﻭﻩ‬

‫ﻓﺈﻥﹼ ﺫﻟﻚ ﺇﳕﺎ ﺗﺼ ﻮﱠ َﺭ ﻟﻪ ﺑﺸﻲ ٍﺀ ﺍﻋﺘﺮﺍﻩ ﻓﹶﻤ ْﻦ ﻛﺎﻥ ﺫﻛﻴّﹰﺎ ﺣﺎﻓﻈﹰﺎ ﻓﻠﻴﻘﺼِﺪ ﺇﱃ ﺷﻴﺌﲔ ﻭﺇﱃ ﺛﻼﺛﺔ ﺃﺷﻴﺎﺀ ﻭﻻ ﻳﻨﺰﹺﻉ ﻋﻦ‬
‫ﻉ ﺃﻥ ﳝﺮﱠ ﻋﻠﻰ ﲰﻌﻪ ﻭﻋﻠﻰ ﺑﺼﺮﻩ ﻭﻋﻠﻰ ﺫﻫﻨﻪ ﻣﺎ ﻗﺪَﺭ ﻋﻠﻴﻪ ﻣﻦ ﺳﺎﺋﺮ ﺍﻷﺻﻨﺎﻑ‬ ‫ﺍﻟﺪﺭﺱ ﻭﺍﳌﻄﺎ َﺭﺣَﺔ ﻭﻻ ﻳﺪ ُ‬
‫ﺱ ﻭﳜﻮﺿﻮﻥ ﻓﻴﻪ ﻭﻣﻦ ﻛﺎﻥ ﻣﻊ ﺍﻟﺪﺭﺱ ﻻ‬ ‫ﲑ ﻏﻔ ﹴﻞ ﻣﻦ ﺳﺎﺋ ﹺﺮ ﻣﺎ ﳚﺮﻱ ﻓﻴﻪ ﺍﻟﻨﺎ ُ‬‫ﻓﻴﻜﻮﻥ ﻋﺎﳌﹰﺎ ﲞﻮﺍﺹّ ﻭﻳﻜﻮﻥ ﻏ َ‬
‫ﳛﻔﻆ ﺷﻴﺌﹰﺎ ﺇﻻﱠ ﻧﺴ َﻲ ﻣﺎ ﻫﻮ ﺃﻛﺜ ُﺮ ﻣﻨﻪ ﻓﻬﻮ ﻣﻦ ﺍﳊﻔﻆ ﻣﻦ ﺃﻓﻮﺍﻩ ﺍﻟﺮﺟﺎﻝ ﺃﺑﻌﺪ ‪.‬‬

‫ﲨﻊ ﺍﻟﻜﺘﺐ ﻭﻓﻀﻠﻬﺎ‬

‫ﺙ ﻧﺴﺦ ‪.‬‬ ‫ﺏ ﺇﻻﹼ ﻭﻟﻪ ﺛﻼ ﹸ‬‫ﺐ ﳛﲕ ﻭﰲ ﺑﻴﺖ ﻣﺪﺍﺭﺳﻪ ﻛﺘﺎ ُ‬ ‫ﻭﺣﺪﱠﺛﲏ ﻣﻮﺳﻰ ﺑ ُﻦ ﳛﲕ ﻗﺎﻝ ‪ :‬ﻣﺎ ﻛﺎﻥ ﰲ ﺧِﺰﺍﻧ ِﺔ ﻛﺘ ﹺ‬
‫ﻍ‬
‫ﺕ ﺑﺒﺎﺑﻪ ﻓﺮﺃﻳﺘُﻪ ﻳﻨﻈ ُﺮ ﰲ ﺩﻓﺘ ﹴﺮ ﻭﺟﻠﻴﺴُﻪ ﻓﺎﺭ ﹸ‬
‫ﻂ ﻭﻻ ﻣﺮﺭ ُ‬
‫ﺖ ﻋﻠﻰ ﺭﺟﻞ ﻗ ﱡ‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮﻭ ﺑ ُﻦ ﺍﻟﻌﻼﺀ ‪ :‬ﻣﺎ ﺩﺧﻠ ُ‬
 ‫ﺕ ﺃﻧﱠﻪ ﺃﻓﻀ ﹸﻞ ﻣﻨﻪ ﻭﺃﻋﻘﻞ ‪.‬‬ ‫ﺍﻟﻴﺪ ﺇﻻﹼ ﺍﻋﺘﻘﺪ ُ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﻼﺀ ‪ :‬ﻗِﻴﻞ ﻟﻨﺎ ﻳﻮﻣﹰﺎ ‪ :‬ﺇﻥﹼ ﰲ ﺩﺍﺭ ﻓﻼ ٍﻥ ﻧﺎﺳﹰﺎ ﻗﺪ ﺍﺟﺘﻤﻌﻮﺍ ﻋﻠﻰ ﺳَﻮﺀﺓ ﻭﻫﻢ ﺟُﻠﻮﺱٌ ﻋﻠﻰ‬
‫ﱴ ﺟﺎﻟﺲٌ ﰲ ﻭﺳﻂ‬ ‫ﲬﲑﺓ ﳍﻢ ﻭﻋﻨﺪﻫﻢ ﻃﹸﻨﺒُﻮﺭٌ ﻓﺘﺴ ﻮﱠﺭﻧﺎ ﻋﻠﻴﻬ ْﻢ ﰲ ﲨﺎﻋٍﺔ ﻣﻦ ﺭﺟﺎ ﹺﻝ ﺍﳊﻲﱢ ﻓﺈﺫﺍ ﻓ ً‬

‫ﺾ ﺍﻟﻠﱢﺤَﻰ ﻭﺇﺫﺍ ﻫﻮ ﻳﻘﺮﺃ ﻋﻠﻴﻬﻢ ﺩﻓﺘﺮﹰﺍ ﻓﻴﻪ ﺷﻌﺮ ﻓﻘﺎﻝ ﺍﻟﺬﻱ ﺳﻌﻰ ﻬﺑﻢ ‪:‬‬ ‫ﺍﻟﺪﺍﺭ ﻭﺃﺻﺤﺎﺑُﻪ ﺣﻮﻟﻪ ﻭﺇﺫﺍ ﻫ ْﻢ ﺑﹺﻴ ُ‬
‫ﱴ ﺃﺻﺤﺎﺑُﻪ ﺷﻴﻮﺥ ﻭﰲ ﻳﺪﻩ ﺩﻓﺘ ُﺮ‬ ‫ﻒﻓ ً‬‫ﺍﻟﺴﱠﻮﺀﺓ ﰲ ﺫﻟﻚ ﺍﻟﺒﻴﺖ ﻭﺇ ﹾﻥ ﺩﺧﻠﺘﻤﻮﻩ ﻋﺜﹶﺮﰎ ﻋﻠﻴﻬﺎ ﻓﻘﻠﺖ ‪ :‬ﻭﺍﻟﻠﹼﻪ ﻻ ﺃﻛﺸ ُ‬
‫ﻉ ﺍﻟﻌﻠ َﻢ ﻗﺮﻃﺎﺳﹰﺎ ﻓﻀﻴّﻌَﻪ **‬
‫ﺲ ﺍﻟﻨﺤﻮﻱﱠ ‪ ) :‬ﺍﺳﺘﻮ َﺩ َ‬ ‫ﻋﻠﻢ ﻭﻟﻮ ﻛﺎﻥ ﰲ ﺛﻮﺑﻪ ﺩ ُﻡ ﳛﲕ ﺑ ﹺﻦ ﺯﻛﺮﻳﱠﺎﺀ ﻭﺃﻧﺸﺪ ﺭﺟﻞﹲ ﻳُﻮﻧُ َ‬
‫ﺲ ( ﻗﺎﻝ ﻓﻘﺎﻝ ﻳﻮﻧﺲ ‪ :‬ﻗﺎَﺗﻠﹶﻪ ﺍﻟﻠﹼﻪ ﻣﺎ ﺃﺷﺪﱠ ﺿَﻨﺎَﻧﺘَﻪ ﺑﺎﻟﻌﻠﻢ ﻭﺃﺣﺴ َﻦ ﺻِﻴﺎﻧﺘﻪ ﻟﻪ ﺇﻥﱠ‬
‫ﺲ ﻣﺴﺘﻮ َﺩﻉُ ﺍﻟﻌﻠ ﹺﻢ ﺍﻟﻘﺮﺍﻃﻴ ُ‬
‫ﹶﻓﹺﺒ ﹾﺌ َ‬
‫ﻚ ﲟﻜﺎﻥ ﺍﻟﺒﺪﻥ ‪.‬‬ ‫ﻚ ﲟﻜﺎﻥ ﺍﻟﺮﱡﻭﺡ ﻭﺿ ْﻊ ﻣﺎﹶﻟ َ‬
‫ﻚ ﻣِﻦ ﺑﺪﻧﻚ ﻓﻀﻌْﻪ ﻣﻨ َ‬‫ﻋﻠﻤَﻚ ﻣِﻦ ﺭﻭﺣِﻚ ﻭﻣﺎﹶﻟ َ‬
‫ﺏ ﺃﰊ ﺍﻟﺸﻤﻘﻤﻖ ﻭﺇﺫﺍ ﻫﻮ ﰲ ﺟﻠﻮﺩ ﻛﻮﻓﻴﱠﺔ ﻭﺩَﻓﱠﺘَﲔ ﻃﺎﺋﻔﻴّﺘَﲔ ﲞﻂﱟ ﻋﺠﻴﺐ ﻓﻘﻴﻞ ﻟﻪ‬ ‫ﺝ ﻛﺘﺎ َ‬‫ﻭﻗﻴﻞ ﻻﺑﻦ ﺩﺍﺣﺔ ﻭﺃﺧﺮ َ‬
‫ﺏ ﻣﺎ ﺗﻌﻄﻮﻧﻪ‬
‫‪ :‬ﻟﻘﺪ ﺃﹸﺿﻴﻊ ﻣﻦ ﲡ ﻮﱠ َﺩ ﺑﺸﻌﺮ ﺃﰊ ﺍﻟﺸ َﻤﻘﹾﻤﻖ ﻓﻘﺎﻝ ‪ :‬ﻻ ﺟﺮﻡ ﻭﺍﻟﻠﹼﻪ ﺇﻥﱠ ﺍﻟﻌﻠ َﻢ ﻟﻴُﻌﻄﻴﻜﻢ ﻋﻠﻰ ﺣﺴﺎ ﹺ‬
‫ﺖ ﺃﻥ ﺃﻭ ِﺩﻋَﻪ ﺳُﻮﻳﺪﺍ َﺀ ﻗﻠﱯ ﺃﻭ ﺃﺟﻌﻠﹶﻪ ﳏﻔﻮﻇﹰﺎ ﻋﻠﻰ ﻧﺎﻇﺮﻱ ﻟﻔﻌﻠﺖ ‪.‬‬‫ﻭﻟﻮ ﺍﺳﺘﻄﻌ ُ‬
‫ﺖ ﺍﻟﺴﱢﻤﺎﻃﹶﲔ ﻭﺍﻟﺮﺟﺎ ﹶﻝ ُﻣﺜﹸﻮ ﹰﻻ ﻛﹶﺄﻥﱠ ﻋﻠﻰ ﺭﺅﻭﺳﻬﻢ ﺍﻟﻄﲑ‬
‫ﻭﻟﻘﺪ ﺩﺧﻠﺖ ﻋﻠﻰ ﺇﺳﺤﺎﻕ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﰲ ﺇﻣْﺮﺗﻪ ﻓﺮﺃﻳ ُ‬
‫ﻁ ﻭﺍﻟﺮﱡﻗﻮﻕ ﻭﺍﻟﻘﻤﺎ ِﻃﺮُ‬
‫ﺖ ﻛﺘﺒﹺﻪ ﻭﺣﻮﺍﻟﹶﻴﻪ ﺍﻷﺳﻔﺎ ﹸ‬
‫ﺖ ﻋﻠﻴﻪ ﻭﻫﻮ ﻣﻌﺰﻭﻝ ﻭﺇﺫﺍ ﻫﻮ ﰲ ﺑﻴ ِ‬ ‫ﺖ ِﻓ ْﺮ َﺷﺘَﻪ ﻭﹺﺑﺰﱠﺗﻪ ﰒ ﺩﺧﻠ ُ‬
‫ﻭﺭﺃﻳ ُ‬
‫ﺐ‬
‫ﻂ ﺃﻓﺨ َﻢ ﻭﻻ ﺃﻧﺒ ﹶﻞ ﻭﻻ ﺃﻫﻴ َ‬
‫ﻭﺍﻟﺪﻓﺎﺗِﺮ ﻭﺍﳌﹶﺴﺎﻃﺮ ﻭﺍﶈﺎﺑﺮ ﻓﻤﺎ ﺭﺃﻳﺘُﻪ ﻗ ﱡ‬

‫ﳊﻜﹾﻤﺔ ‪.‬‬‫ﻭﻻ ﺃﺟﺰَﻝ ﻣﻨ ُﻪ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻷﻧﱠﻪ ﲨ َﻊ ﻣﻊ ﺍﳌﻬﺎﺑَﺔ ﺍﶈﺒﱠﺔ ﻭﻣﻊ ﺍﻟﻔﹶﺨﺎﻣﺔ ﺍﳊﹶﻼﻭﺓ ﻭﻣﻊ ﺍﻟﺴﱡﺆﺩَﺩ ﺍ ِ‬
‫ﺱ ﻭﻳﻨﺰ ﹸﻝ‬‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺩﺍﺣﺔ ‪ :‬ﻛﺎﻥ ﻋﺒ ُﺪ ﺍﻟﻠﹼﻪ ﺑ ُﻦ ﻋﺒ ِﺪ ﺍﻟﻌﺰﻳﺰ ﺑ ﹺﻦ ﻋﺒﺪ ﺍﻟﻠﹼ ِﻪ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﱠﺎﺏ ﻻ ﳚﺎِﻟﺲُ ﺍﻟﻨﺎ َ‬
‫ﺴﺌِﻞ ﻋﻦ ﺫﻟﻚ ﻭﻋﻦ ﻧﺰﻭﻟِﻪ (‬ ‫َﻣﻘﹾﺒُ َﺮ ﹰﺓ ﻣﻦ ﺍﳌﻘﺎﺑﺮ ﻭﻛﺎﻥ ﻻ ﻳﻜﺎ ُﺩ ﻳُﺮﻯ ﺇﻻﱠ ﻭﰲ ﻳﺪﻩ ﻛﺘﺎ ﺏٌ ﻳﻘﺮﺅﻩ ﻓ ُ‬
‫ﻆ ﻣﻦ ﻗﱪ ﻭﻻ ﺃﻣﻨَﻊ ﻣﻦ ﻛﺘﺎﺏ ﻭﻻ ﺃﺳ ﹶﻠ َﻢ ﻣﻦ ﺍﻟ ﻮَﺣﺪﺓ ﻓﻘﻴﻞ ﻟﻪ ‪ :‬ﻗﺪ ﺟﺎﺀ ﰲ ﺍﻟ ﻮَﺣﺪﺓ ﻣﺎ‬ ‫ﺍﳌﻘﺒُﺮﺓ ﻓﻘﺎﻝ ‪ :‬ﱂ ﺃ َﺭ ﹶﺃ ﻭْﻋ ﹶ‬
‫ﺴﺪَﻫﺎ ﻟﻠﺠﺎ ﻫِﻞ ﻭﺃﺻﻠﺤﻬﺎ ﻟﻠﻌﺎﻗﻞ ‪.‬‬ ‫ﺟﺎﺀ ﻓﻘﺎﻝ ‪ :‬ﻣﺎ ﺃﻓ َ‬

‫ﻣﻨﻔﻌﺔ ﺍﳋﻂ‬

‫ﲔ ‪َ .‬ﻳ ْﻌﹶﻠﻤُﻮ ﹶﻥ‬

‫ﻁ ﺑﻌﺪ ﺫﻟﻚ ﺗﺪ ﱡﻝ ﻋﻠﻰ ﻗﺪ ﹺﺭ ﻣﻨ ﹶﻔﻌَﺔ ﺍﳋﻂﱢ ‪ .‬ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﺗﺒﺎﺭَﻙ ﻭﺗﻌﺎﱃ ِﻛﺮَﺍﻣﹰﺎ ﻛﹶﺎِﺗﹺﺒ َ‬
‫ﻭﺿﺮﻭﺏٌ ﻣﻦ ﺍﳋﹸﻄﻮ ِ‬
‫ﻒ ﻣُ ﹶﻜﺮﱠ َﻣ ٍﺔ ‪َ .‬ﻣ ْﺮﻓﹸﻮ َﻋ ٍﺔ ﻣُ ﹶﻄﻬﱠ َﺮ ٍﺓ ‪ .‬ﺑﺄﹶﻳْﺪِﻱ َﺳ ﹶﻔ َﺮ ٍﺓ ﻭﻗﺎﻝ ﹶﻓﹶﺄﻣﱠﺎ َﻣ ْﻦ ﺃﹸﻭِﺗ َﻲ ِﻛﺘَﺎَﺑﻪُ‬
‫ﻣَﺎ َﺗ ﹾﻔ َﻌﻠﹸﻮﻥ ﻭﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﱠ ﻓِﻲ ﺻُﺤُ ٍ‬
‫ﻚ َﺣﺴِﻴﺒﹰﺎ ‪.‬‬ ‫ﻚ ﺍ ﹾﻟَﻴ ْﻮ َﻡ َﻋ ﹶﻠ ْﻴ َ‬
‫ﺴ َ‬
‫ﻚ ﻛﹶﻔﹶﻰ ﹺﺑَﻨ ﹾﻔ ِ‬
‫ﹺﺑَﻴﻤِﻴﻨﹺﻪ ﻭﻗﺎﻝ َﻭﹶﺃﻣﱠﺎ َﻣ ْﻦ ﺃﹸﻭِﺗ َﻲ ِﻛﺘَﺎَﺑﻪُ َﻭﺭَﺍ َﺀ ﹶﻇ ْﻬ ﹺﺮ ِﻩ ﻭﻗﺎﻝ ﺍ ﹾﻗ َﺮ ﹾﺃ ﻛِﺘﺎَﺑ َ‬
‫ﻆ ﻧﹺﺴﻴﺎﻥﹲ ﻭﻟﻜﻨﱠﻪ ﺗﻌﺎﱃ ﻭﻋﺰﱠ ﻋﻠﻢ ﺃﻥﹼ‬ ‫ﻭﻟﻮ ﱂ ﺗﻜﺘﺐ ﺃﻋﻤﺎﻟﹸﻬﻢ ﻟﻜﺎﻧﺖ ﳏﻔﻮﻇ ﹰﺔ ﻻ ﻳﺪﺧ ﹸﻞ ﺫﻟﻚ ﺍﳊﻔ ﹶ‬

‫ﻂ ﺍﳊﺎﺯﻱ ﻭﺍﻟﻌﺮﱠﺍﻑ ﻭﺍﻟﺰﱠﺍﺟﹺﺮ ‪ .‬ﻭﻛﺎﻥ ﻓﻴﻬﻢ ﺣﻠﻴﺲ ﺍﳋﻄﱠﺎﻁ ﺍﻷﺳﺪﻱّ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺷﺎﻋﺮﻫﻢ‬
‫ﻭﺧﻂ ﺁﺧﺮ ﻭﻫﻮ ﺧ ﱡ‬
‫ﺏ ( ﻭﺧُﻄﻮﻁﹲ ﺃﺧَﺮ‬‫ﻚ ﺍﻷﺧﺎﻃﻴﻂﹸ ﰲ ﺍﻟﺘﱡ ْﺮ ﹺ‬ ‫ﺲ ﺇﺫﺍ ﻏ َﺰ ﻭْﺍ ** ﻏﹶﻨﺎﺅﻛﻢ ِﺗ ﹾﻠ َ‬ ‫ﳋﻤِﻴ ﹺ‬ ‫ﰲ ﻫﺠﺎﺋﻬﻢ ‪ ) :‬ﻓﺄﻧﺘﻢ ﻋﻀﺎﺭﻳﻂ ﺍ ﹶ‬
‫ﲑ ﻭﺍﳌﻬﻤﻮﻡ ﻭﺍﳌﻔﻜﱢﺮ ﻛﻤﺎ ﻳﻌﺘﺮﻱ ﺍﳌﻔﻜﺮ ﻣﻦ ﻗﹶﺮْﻉ ﺍﻟﺴﻦﱢ ﻭﺍﻟﻐﻀﺒﺎ ﹶﻥ ﻣﻦ ﺗﺼﻔﻴ ﹺﻖ ﺍﻟﻴﺪ‬ ‫ﺗﻜﻮﻥ ﻣﺴﺘﺮﺍﺣﹰﺎ ﻟﻸَﺳ ﹺ‬
‫ﺾ ﺃﺧﻼﻗﻲ ( ﻭﰲ‬ ‫ﺕ ﻳﻮﻣﹰﺎ ﺑﻌ َ‬ ‫ﻂ َﺷﺮﱠﹰﺍ ‪ ) :‬ﻟَﺘ ﹾﻘ َﺮ َﻋﻦﱠ َﻋ ﹶﻠﻲﱠ ﺍﻟﺴﻦﱠ ِﻣ ْﻦ َﻧ َﺪ ﹴﻡ ** ﺇﺫﺍ ﺗﺬﻛﱠﺮ ِ‬
‫ﻭﲡﺤﻴﻆ ﺍﻟﻌﲔ ‪ .‬ﻭﻗﺎﻝ ﺗﺄﺑﱠ ﹶ‬
 ‫ﺤﺼَﻰ ﻭﺍﳋﻂﹼ ﰲ ﺍﻟﺪﺍ ﹺﺭ‬ ‫ﻂ ﺍ ﹾﻟ َ‬
‫ﲑ ﺃﹶﻧﱠﻨﹺﻲ ** ﹺﺑ ﹶﻠ ﹾﻘ ِ‬
‫ﺸﻴﱠ ﹶﺔ ﻣﺎ ﻟِﻲ ﺣِﻴﻠﺔﹲ ﻏ َ‬
‫ﺧﻂﱢ ﺍﳊﺰﻳ ﹺﻦ ﰲ ﺍﻷﺭﺽ ﻳﻘﻮﻝ ﺫﻭ ﺍﻟﺮﱡﻣﱠﺔ ‪َ ) :‬ﻋ ِ‬
‫ﻂ ﻭﺃﹶﳏﻮ ﺍﳋﻂﱠ ﰒ ﹸﺃﻋِﻴﺪُﻩ ** ﺑﻜﻔﱢ َﻲ ﻭﺍﻟ ِﻐﺮْﺑﺎ ﹸﻥ ﰲ ﺍﻟﺪﺍ ﹺﺭ ُﻭﻗﱠ ُﻊ ( ﻭﺫﻛﺮ ﺍﻟﻨﺎﺑﻐﺔﹸ ﺻﻨﻴ َﻊ ﺍﻟﻨﺴﺎ ِﺀ ﻭﻓ َﺰﻋَﻬﻦﱠ‬ ‫ﻣُﻮﹶﻟﻊُ ( ) ﺃﺧ ﱡ‬
‫ﺇﱃ ﺫﻟﻚ ﺇﺫﺍ ُﺳﺒﹺﲔ ﻭﺍﻏﺘﺮﺑﻦ ﻭﻓﻜﹼﺮﻥ ﻓﻘﺎﻝ ‪:‬‬

‫ﺠﻞﹸ ﻭﺍﳌﺘﻌﻠﱢﻞ ﻛﻤﺎ‬

‫ﳋﹺ‬ ‫) ﻭﳜﹾﻄ ﹾﻄ َﻦ ﺑﺎﻟِﻌﻴﺪﺍ ِﻥ ﰲ ﻛﻞﱢ ﻣﻨﺰ ﹴﻝ ** ﻭﻳَﺨﺒَﺄ ﹶﻥ ُﺭﻣﱠﺎ ﹶﻥ ﺍﻟﱡﺜﺪِﻱ ﺍﻟﻨﻮﺍﻫﺪِ ( ﻭﻗﺪ ﻳﻔﺰﻉ ﺇﱃ ﺫﻟﻚ ﺍ ﹶ‬
‫ﺲ‬
‫ﺽ ﻋﻨﺪ ﺳُﺆﺍﳍِﻢ ** ﻟﺘﻠﻤﱡ ﹺ‬
‫ﻳﻔﺰﻉ ﺇﻟﻴﻪ ﺍﳌﻬﻤﻮ ُﻡ ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺍﻟﻘﺎﺳﻢ ﺍﺑﻦ ﺃﻣﻴﺔ ﺑﻦ ﺃﰊ ﺍﻟﺼﱠﻠﹾﺖ ‪ ) :‬ﻻ ﻳﻨﻘﺮﻭﻥ ﺍﻷﺭ َ‬
‫ﺽ‬
‫ﺚ ﺑﺄﺳﻨﺎﻧﻪ ﻓﻘﺎﻝ ‪ ) :‬ﻭﺁ َ‬‫ﻼ ﺳﺄﻟﻪ ﺣﺎﺟ ﹰﺔ ﻓﺎﻋﺘﺮﺍﻩ ﺍﻟﻌﺒ ﹸ‬
‫ﺕ ﺑﺎﻟﻌِﻴﺪﺍ ِﻥ ( ﻭﻗﺎﻝ ﺍﳊﺎﺭﺙ ﺑﻦ ﺍﻟ ِﻜﻨْﺪﻱّ ﻭﺫﻛ َﺮ ﺭﺟ ﹰ‬ ‫ﺍﻟ ِﻌﻼﱠ ِ‬
‫ﺱ ( ﻭﺭﲟﺎ ﺍﻋﺘَﺮﻯ ﻫﺆﻻﺀ ﻋﺪﱡ ﺍﳊﺼﻰ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﰲ ﻣﻮﺿ ﹺﻊ ﺣﺼﻰ ﻭﱂ‬ ‫ﻀ ْﺮ ﹺ‬
‫ﺑ ﹶﻜﻔﱢ ِﻪ ﳛَﺘﻚﱡ ﺿِﺮﺳﹰﺎ ** ُﻳﺮﹺﻳﻨَﺎ ﺃﻧﱠ ُﻪ َﻭ ﹺﺟ ٌﻊ ﺑ ِ‬
‫ﻳﻜﻮﻧﻮﺍ ﰲ ﻣﻮﺿﻊ ﺗﺮﺍﺏ ﻭﻫﻮ (‬
‫ﻕ ﺭَﺃ ِﺳ َﻲ ﻗﺎﻋﺪﹰﺍ ** ﺃﻋﺪﱡ ﺍﳊﺼَﻰ ﻣﺎ ﺗَﻨْﻘﹶﻀِﻲ َﺣﺴَﺮﺍﺗِﻲ ( ﻭﻗﺎﻝ ﺃﻣﻴﱠ ﹸﺔ ﺑ ُﻦ‬‫ﻗﻮﻝ ﺍﻣﺮﺉ ﺍﻟﻘﻴﺲ ‪ ) :‬ﻇ ِﻠ ﹾﻠﺖُ ﹺﺭﺩَﺍﺋِﻲ ﻓﻮ َ‬
‫ﺃﰊ ﺍﻟﺼﱠﻠﹾﺖ ‪َ ) :‬ﻧﻬَﺮﹰﺍ ﺟَﺎﺭﹺﻳﹰﺎ ﻭﺑﻴﺘﹰﺎ ﻋِﻠﻴّﹰﺎ ** ﻳﻌﺘﺮﻱ ﺍﳌﻌﺘَﻔﲔ ﻓﻀ ﹸﻞ ﻧﺪَﺍﻛﺎ ( ) ﰲ ﺗﺮﺍﺥ ﻣﻦ ﺍﳌﻜﺎﺭ ﹺﻡ َﺟ ْﺰ ﹴﻝ ** ﱂ‬
‫ﻂ ﺣَﺼﺎﻛﹶﺎ ( ﻭﻗﺎﻝ ﺍﻵﺧﺮ ﻭﻫﻮ ﻳﺼِﻒ ﺍﻣﺮﺃﹰﺓ ﹸﻗﺘِﻞ ﺯﻭﺟُﻬﺎ ﻓﻬﻲ ﳏﺰﻭﻧﺔ ﺗﻠﻘﻂ ﺍﳊﺼﻰ ‪ ) :‬ﻭﺑﻴﻀﺎ َﺀ‬ ‫ﺗﻌﻠﱢﻠﻬ ُﻢ ﺑ ﹶﻠ ﹾﻘ ِ‬
‫ﻣﻜﺴﺎﻝ ﻛﺄﻥﱠ ﻭﺷﺎﺣَﻬﺎ ** ﻋﻠﻰ ﺃﻡﱢ ﺃﺣﻮﻯ ﺍﳌﹸﻘﹾﻠﹶﺘَﲔ َﺧﺬﹸﻭ ﹺﻝ (‬

‫ﻼ ﻋﻦ‬ ‫ﺢ ﻛﻞﱢ ﺃﺻﻴ ﹺﻞ ( ﻳﻘﻮﻝ ‪ :‬ﱂ ﺃﹸ ْﻋ ِﻄﻬَﺎ ﻋ ﹾﻘ ﹰ‬

‫) َﻋﻘﹶﻠﺖ ﳍﺎ ﻣ ْﻦ ﺯﻭﺟَﻬﺎ َﻋ َﺪ َﺩ ﺍﳊﺼﻰ ** ﻣﻊ ﺍﻟﺼﱡﺒﺢ ﺃﻭ ﰲ ﺟُﻨ ﹺ‬
‫ﺯﻭﺟﻬﺎ ﻭﱂ ﺃﹸﻭﺭﺛﻬﺎ ﺇﻻﹼ ﺍﳍﻢﱠ ﺍﻟﺬﻱ ﺩﻋﺎﻫﺎ ﺇﱃ ﻟﻘﻂ ﺍﳊﺼﻰ ﳜﱪ ﺃﻧﱠﻪ ﳌﹺﻨ َﻌﺘِﻪ ﻻ ﻳُﻮﺻَﻞ ﻣﻨﻪ ﺇﱃ ﻋﻘ ﹴﻞ ﻭﻻ ﹶﻗ ﻮَﺩ ‪.‬‬
‫ﻱ ﰲ ﻗﺼﻴﺪ ٍﺓ ﻟﻪ‬ ‫ﻭﻣّﻤﺎ ﻗﺎﻟﻮﺍ ﰲ ﺍﳋﻂﹼ ﻣﺎ ﺃﻧﺸﺪﻧﺎ ﻫﺸﺎ ُﻡ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﻟﺴﺎﺋﺐ ﺍﻟﻜﻠﱯ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺍﳌﻘﻨﱠﻊ ﺍﻟﻜﻨﺪ ُّ‬
‫ﺐ ﺍﻟﻐﻼﻡ ﺃﺟﺎﺩَﻩ ** ﺑﹺﻤﺪﺍﺩﻩ ﻭﺃ َﺳﺪﱠ ﻣﻦ ﺃﻗﻼﻣ ِﻪ ( ) ﻗﻠﻢٌ ﻛﺨُﺮﻃﻮﻡ‬ ‫ﻣﺪﺡ ﻓﻴﻬﺎ ﺍﻟﻮﻟﻴ َﺪ ﺑ َﻦ ﻳﺰﻳﺪ ‪ ) :‬ﻛﺎﳋﻂﱢ ﰲ ﻛﹸﺘُ ﹺ‬
‫ﻑ ﺇﺫﺍ ﻳﺸﺎ ُﺀ ﺑﻨﺎﺀَﻫﺎ ** ﻟﺒﻴﺎﻧﹺﻬﺎ ﺑﺎﻟﻨﱠﻘﹾﻂ ﻣﻦ ﺃﺭﺳﺎﻣ ِﻪ (‬‫ﺍﳊﻤﺎﻣ ِﺔ ﻣﺎﺋﻞﹲ ** ﻣُﺴﺘَﺤﻔِﻆﹲ ﻟﻠﻌﻠﻢ ﻣﻦ ﻋﻼﹼﻣِﻪ ( ) ﻳَﺴﻢ ﺍﳊﺮﻭ َ‬
‫ﺼﻢُ ﻣﻦ ﺷَﻌﲑﺓ ﺃﻧﻔِﻪ ** ﻛﻘﹸﻼﹶﻣﺔ‬ ‫) ﻣِﻦ ﺻُﻮﻓ ٍﺔ ﻧَﻔﺚ ﺍﳌﺪﺍﺩ ﺳُﺨﺎﻣﻪ ** ﺣﱴ ﺗﻐﻴﱠ َﺮ ﻟﻮﻧُﻬﺎ ﺑﺴُﺨﺎﻣِﻪ ( ) َﻳﺤْﻔﹶﻰ ﻓﻴُ ﹾﻘ َ‬
‫ﺢ‬
‫ﺍ ُﻷ ﹾﻇﻔﹸﻮ ﹺﺭ ﻣﻦ ﻗﻼﹼﻣِﻪ ( ) ﻭﺑﺄﻧﻔﻪ َﺷﻖﱞ ﺗﻼﺀَﻡ ﻓﺎﺳﺘَﻮﻯ ** ﺳُ ِﻘ َﻲ ﺍﳌﺪﺍ َﺩ ﻓﺰﺍﺩ ﰲ ﺗَﻶﻣِﻪ ( ) ﻣُﺴْﺘﻌﺠﹺﻢٌ ﻭﻫﻮ ﺍﻟﻔﺼِﻴ ُ‬
‫ﺑﻜﻞﱢ ﻣﺎ ** ﻧﻄﻖ ﺍﻟﻠﺴﺎ ﹸﻥ ﺑﻪ ﻋﻠﻰ ﺍﺳﺘﻌﺠﺎﻣِﻪ (‬

‫ﺡ ﺑﻪ ﻋﻠﻰ‬
‫) ﻭﻟﻪ ﺗﺮﺍﺟﹺﻤﺔﹲ ﺑﺄﻟﺴﻨ ٍﺔ ﳍ ْﻢ ** ﺗﺒﻴﺎ ﹸﻥ ﻣﺎ ﻳَﺘﻠﹸﻮ ﹶﻥ ﻣﻦ ﺗَﺮﺟَﺎﻣِﻪ ( ) ﻣﺎ ﺧﻂﱠ ﻣﻦ ﺷﻲﺀ ﺑﻪ ﻛﺘّﺎﺑﻪ ** ﻣﺎ ﺇﻥ ﻳﺒﻮ ُ‬
‫ﺖ ﳉﺎﺭﻬﺗﺎ ﺍﻟﻐ َﺰﻳﱢﻞﹸ ﺇﺫ ﺭﺃﺕ‬ ‫ﺍﺳﺘﻜﺘﺎﻣِﻪ ( ) ﻭﻫﺠﺎﺅﻩ ﻗﺎﻑ ﻭﻻﻡ ﺑﻌﺪﻫﺎ ** ﻣﻴﻢ ﻣﻌﻠﱠﻘﺔﹲ ﺑﺄﺳﻔ ﹺﻞ ﻻﻣِﻪ ( ﰒ ﻗﺎﻝ ‪ ) :‬ﻗﺎﻟ ْ‬
‫ﺐ‬
‫ﺡ ﺍﻟﻴﺪﻳ ﹺﻦ ﻭﻣﻦ ﺑُﻮﻳﺰﹺﻝ ﻋﺎﻣِﻪ ( ) َﻭ َﻫ َ‬ ‫** ﻭﺟَﻪ ﺍﳌﻘﻨﱠﻊ ﻣﻦ ﻭﺭﺍ ِﺀ ﻟِﺜﺎﻣِﻪ ( ) ﻛﻢ ﻣﻦ ﺑُﻮﻳﺰﹺﻝ ﻋﺎﻣِﻬﺎ ﻣﻬﺮّﻳﺔ ** ﺳُﺮُ ﹺ‬
‫ﺡ ﻓﻌﺎ َﺩ ﻣِﻞ َﺀ‬
‫ﺡ ﻋﺘﺪ ﹸﺃ ِﻋﺪﱠ ِﻟﹺﻨﻴﱢ ِﻪ ** ﻟﱭ ﺍﻟﻠﱠﻘﹸﻮ ﹺ‬ ‫ﺍﻟﻮﻟﻴ ُﺪ ﺑ َﺮﺣْﻠﻬﺎ ﻭﺯﻣﺎﻣﻬﺎ ** ﻭﻛﺬﺍ َﻙ ﺫﺍ َﻙ ﺑﺮَﺣ ِﻠ ِﻪ ﻭﺯﹺﻣﺎﻣﻪ ( ) ﻭﻗﻮﻳﺮ ﹴ‬
‫ﺴﺮْﺟﻬﺎ ﻭﳉﺎﻣﻬﺎ ** ﻭﻛﺬﺍﻙ ﺫﺍﻙ ﺑﺴَﺮﺟﻪ ﻭِﻟﺠَﺎﻣﻪ ( ) ﺃﻫﺪَﻯ ﺍﳌﻘﻨّﻊ ﻟﻠ ﻮَﻟﻴ ِﺪ ﻗﺼﻴﺪﹰﺓ **‬ ‫ﺐ ﺍﻟﻮﻟﻴ ُﺪ ﺑ َ‬
‫ﺣِﺰﺍ ِﻣ ِﻪ ( ) ﻭﻫ َ‬
‫ﺕ ﻫﺸﺎﻣِﻪ ( ﻭﻗﺎﻝ ﺍﳊﺴﻦ‬
‫ﺶ ﻛﻠﱢﻬﺎ ** ﻭﻟﻪ ﺍﳋِﻼﻓﺔﹸ ﺑﻌﺪ ﻣﻮ ِ‬
‫ﻒ ﺃﹸﺭ ﻫِﻒ ﺣﺪﱡﻩ ﲝُﺴﺎﻣﻪ ( ) ﻭﻟﻪ ﺍﳌﺂﺛ ُﺮ ﰲ ﻗﺮﻳ ﹴ‬ ‫ﻛﺎﻟﺴﻴ ِ‬
‫ﺑﻦ ﺟَﻤﺎﻋ ﹶﺔ ﺍﳉﹸﺬﺍ ِﻣﻲﱡ ﰲ ﺍﳋﻂﱢ ‪:‬‬
 ‫ﺕ ﻳُﺮ ِﻗﻞﹸ ﻋﺎﱂﹲ ** ﺃﺻﻢﱡ ﺍﻟﺼﺪﻯ ﻣُﺤﺮﻭ ﹺﺭﻑُ ﺍﻟﺴﱢﻦﱢ ﻃﺎﺋ ُﻊ ( ) ﺑَﺼﲑٌ ﲟﺎ ﻳُﻮﺣَﻰ ﺇﻟﻴﻪ ﻭﻣﺎ ﹶﻟﻪُ **‬ ‫ﺴﺮﱢﻱ ﺑَﺎ َ‬ ‫ﻚ ﹺﺑ ِ‬
‫) ﺇﻟﻴ َ‬
‫ﺤﹶﺜﺘْﻪُ ﺍﻷﺻﺎﺑ ُﻊ ( ) ﻟﻪ ﺭﹺﻳﻘﺔﹲ ﻣﻦ‬
‫ﺐ ﺑﺎﺡ ﺑﹺﺴﺮﱢﻩ ** ﻟﺪﻳﻪ ﺇﺫﺍ ﻣﺎ َﺣﺜﹾ َ‬
‫ﲑ ﺍﻟﻘﻠ ﹺ‬
‫ﻟﺴﺎﻥﹲ ﻭﻻ ﺃﹸﺫﹾﻥﹲ ﻬﺑﺎ ﻫُ َﻮ ﺳﺎﻣ ُﻊ ( ) ﻛﹶﺄﻥﱠ ﺿﻤ َ‬
‫ﻉ ﺻﻔﱠﻘﺘﻬﺎ ﺍﻷﺿﺎِﻟﻊُ ( ﻭﻗﺎﻝ ﺍﻟﻄﺎﺋﻲﱡ ﳝﺪﺡ ﳏﻤﱠ َﺪ ﺑﻦ ﻋﺒ ِﺪ ﺍﳌﻠﻚ ﺍﻟﺰﱠﻳﺎﺕ ‪ ) :‬ﻭﻣﺎ‬ ‫ﺙ ﲤﺪﱡﻩ ** ﻭﻻ ِﻣ ْﻦ ﺿُﻠﻮ ﹴ‬ ‫ﻏﲑ ﻓﺮ ٍ‬
‫ﺏ ﻣﻦ‬ ‫ﻚ ﺍﻟﻘﻠ ُﻢ ﺍﻷﻋﻠﻰ ﺍﻟﺬﻱ ﺑﺸﺒﺎﺗﻪ ** ُﻳﺼَﺎ ُ‬ ‫ﻚ ﻧﻮﺍﺯﻋﹰﺎ ** ﺃﻋﻨﱠﺘُﻬﺎ ُﻣ ﹾﺬ ﺭﺍﺳﻠﹶﺘﻚ ﺍﻟﺮﺳﺎﺋﻞ ( ) ﻟ َ‬‫ﺖ ﺻُﻮﺭﹰﺍ ﺇﻟﻴ َ‬
‫ﺑﺮﹺﺣ ْ‬
‫ﳉﻨَﻰ ﺍﺷﺘﺎ َﺭﺗْﻪ ﺃﻯ ٍﺩ ﻋَﻮﺍ ِﺳﻞﹸ ( ) ﻟﻪ ﺭﹺﻳﻘﹶﺔﹲ‬
‫ﺕ ﻟﹸﻌﺎﺑُﻪ ** ﻭﹶﺃ ْﺭﻱُ ﺍ ﹶ‬
‫ﺏ ﺍﻷﻓﺎﻋﻲ ﺍﻟﻘﺎﺗﻼ ِ‬
‫ﺍﻷﻣ ﹺﺮ ﺍﻟﻜﹸﻠﹶﻰ ﻭﺍﳌﻔﺎﺻ ﹸﻞ ( ) ﻟﹸﻌﺎ ُ‬
‫ﻕ ﻭﺍﻟﻐﺮﺏ ﻭﺍﺑ ﹸﻞ ( ) ﻓﺼﻴﺢٌ ﺇﺫﺍ ﺍﺳﺘﻨﻄ ﹾﻘﺘَﻪ ﻭﻫﻮ ﺭﺍﻛﺐٌ ** ﻭﺃﻋﺠ ُﻢ ﺇﻥ‬ ‫ﻃ ﱞﻞ ﻭﻟﻜﻦﱠ ﻭﻗﻌَﻬﺎ ** ﺑﺂﺛﺎﺭﹺﻫﺎ ﰲ ﺍﻟﺸﺮ ﹺ‬
‫ﻑ ﻭﺃﹸﻓﺮﻏﺖ ** ﻋﻠﻴﻪ ﺷِﻌﺎ ﺏُ ﺍﻟﻔﻜ ﹺﺮ ﻭﻫﻲ ﺣَﻮﺍِﻓﻞﹸ ( )‬ ‫ﺲ ﺍﻟﻠﱢﻄﹶﺎ َ‬
‫ﺧﺎﻃﺒﺘَﻪ ﻭﻫﻮ ﺭﺍ ﹺﺟﻞﹸ ( ) ﺇﺫﺍ ﻣﺎ ﺍﻣﺘﻄﻰ ﺍﳋﻤ َ‬
‫ﺖ **‬
‫ﺾ ﺍﳋﻴﺎ ﹺﻡ ﺍﳉﹶﺤﺎﻓ ﹸﻞ ( ) ﺇﺫﺍ ﺍﺳﺘﻐﺰﺭ ﺍﻟﺬﻫﻦ ﺍﳉ ِﻠﻲّ ﻭﺃﻗﺒﻠ ْ‬
‫ﺖ ** ﻟﻨَﺠﻮﺍﻩ ﺗﻘﻮﻳ َ‬ ‫ﺿ ْ‬‫ﻑ ﺍﻟﻘﹶﻨﺎ ﻭﺗﻘ ﻮﱠ َ‬
‫ﺃﻃﺎ َﻋﺘْﻪ ﺃﻃﺮﺍ ُ‬
‫ﺃﻋﺎِﻟﻴﻪ ﰲ ﺍﻟﻘِﺮﻃﺎﺱ ﻭﻫﻲ ﺃﺳﺎﻓ ﹸﻞ (‬

‫ﻼ ﺷﺄُﻧ ُﻪ ﻭﻫﻮ ﻣُﺮْ ﻫَﻒٌ **‬

‫ﺖ ﺟﻠﻴ ﹰ‬
‫ﺙ ﺍﻷﻧﺎ ِﻣﻞﹸ ( ) ﺭﺃﻳ َ‬
‫ﺙ ﻧﻮﺍﺣِﻴﻪ ﺍﻟﺜﻼ ﹸ‬ ‫ﳋ ْﻨﺼَﺮﺍﻥ ﻭﺳﺪﱠﺩﺕ ** ﺛﻼ ﹶ‬ ‫) ﻭﻗﺪ ﺭﻓﺪﺗﻪ ﺍ ِ‬
‫ﺿﲎ ﻭﲰﻴﻨﹰﺎ َﺧ ﹾﻄﺒُﻪ ﻭﻫﻮ ﻧﺎﺣ ﹸﻞ ( ) ﺃﺭﻯ ﺍﺑ َﻦ ﺃﰊ ﻣﺮﻭﺍ ﹶﻥ ﺃﻣﱠﺎ ﻟِﻘﺎ ﺅُﻩ ** ﻓﺪﺍ ٍﻥ ﻭﺃﻣﱠﺎ ﺍﳊﻜ ُﻢ ﻓﻴﻪ ﻓﻌﺎﺩ ﹸﻝ ( ﻭﻗﺪ ﺫﻛﺮ‬
‫ﺖ ﺃﻗﻼﻣُﻪ ﰒ‬ ‫ﳉﻠﹼﺔ ﻓﻘﺎﻝ ‪ ) :‬ﻭﺇﺫﺍ ﺩ َﺟ ْ‬
‫ﺍﻟﺒُﺤﺘُﺮﻱﱡ ﰲ ﻛﻠﻤ ٍﺔ ﻟﻪ ﺑﻌﺾ ﻛﻬﻮ ﹺﻝ ﺍﻟﻌﺴﻜﺮ ﻭﻣﻦ ﺃﹶﻧﺒَﻞ ﺃﺑﻨﺎﺀ ﻛﺘّﺎﻬﺑﻢ ﺍ ِ‬
‫ﺢ ﺍﻟﺪﱡﺟَﻰ ﰲ ﻛﺘﺒﻪ (‬
‫ﺖ ** ﺑﺮﻗﹶﺖ ﻣﺼﺎﺑﻴ ُ‬
‫ﺤ ْ‬
‫ﺍﻧﺘ َ‬

‫ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﻟﻘﺪﳝﺔ‬

‫ﺏ ﻫﻮ‬‫ﻭﻛﺎﻧﻮﺍ ﳚﻌﻠﻮﻥ ﺍﻟﻜﺘﺎﺏ ﺣﻔﺮﹰﺍ ﰲ ﺍﻟﺼﺨﻮﺭ ﻭﻧﻘﺸﹰﺎ ﰲ ﺍﳊﺠﺎﺭﺓ ﻭﺧﻠﻘﺔ ُﻣ َﺮﻛﱠﺒ ﹰﺔ ﰲ ﺍﻟُﺒﻨْﻴﺎﻥ ﻓﺮﺑﱠﻤﺎ ﻛﺎﻥ ﺍﻟﻜﺘﺎ ُ‬
‫ﺏ ﻫﻮ ﺍﳊﻔﺮ ﺇﺫﺍ ﻛﺎﻥ ﺗﺎﺭﳜﹰﺎ ﻷﻣﺮ ﺟَﺴﻴﻢ ﺃﻭ ﻋﻬﺪﹰﺍ ﻷﻣ ﹴﺮ ﻋﻈﻴﻢ ﺃﻭ ﻣَﻮﻋﻈ ﹰﺔ ﻳُﺮﺗَﺠﻰ ﻧﻔﻌُﻬﺎ‬ ‫ﺍﻟﻨﺎﺗﺊ ﻭﺭﺑّﻤﺎ ﻛﺎﻥ ﺍﻟﻜﺘﺎ ُ‬
‫ﻑ ﻳﺮﻳﺪﻭﻥ ﲣﻠﻴﺪ ﺫﻛﺮﻩ ﺃﻭ ﺗﻄﻮﻳﻞ ﻣﺪﺗﻪ ﻛﻤﺎ ﻛﺘﺒﻮﺍ ﻋﻠﻰ ﹸﻗﺒﱠ ﹸﺔ ﻏﹸ ْﻤﺪَﺍﻥ ﻭﻋﻠﻰ ﺑﺎﺏ ﺍﻟﹶﻘﲑُﻭﺍﻥ‬
‫ﺃﻭ ﺇﺣﻴﺎ َﺀ ﺷﺮ ٍ‬

‫ﻭﻋﻠﻰ ﺑﺎﺏ َﺳ َﻤ ْﺮﻗﹶﻨﺪ ﻭﻋﻠﻰ ﻋﻤﻮﺩ ﻣﺄﺭﹺﺏ ﻭﻋﻠﻰ ﺭﻛﻦ ﺍﳌﺸﻘﱠﺮ ﻭﻋﻠﻰ ﺍﻷﺑﻠﹶﻖ ﺍ ﹾﻟ ﹶﻔﺮْﺩ ﻭﻋﻠﻰ ﺑﺎﺏ ﺍﻟﺮﱡﻫﺎ ﻳﻌ ِﻤﺪُﻭﻥ ﺇﱃ‬
‫ﺍﻷﻣﺎﻛﻦ ﺍﳌﺸﻬﻮﺭﺓ ﻭﺍﳌﻮﺍﺿﻊ ﺍﳌﺬﻛﻮﺭﺓ ﻓﻴﻀﻌﻮﻥ ﺍﳋﻂﱠ ﰲ ﺃﺑﻌ ِﺪ ﺍﳌﻮﺍﺿﻊ ﻣﻦ ﺍﻟﺪﱡﺛﻮﺭ ﻭﺃﻣَﻨﻌِﻬﺎ ﻣﻦ ﺍﻟﺪﺭﻭﺱ ﻭﺃﺟﺪ َﺭ‬
‫ﹶﺃ ﹾﻥ ﻳﺮﺍﻫﺎ ﻣﻦ ﻣﺮﱠ ﻬﺑﺎ ﻭﻻ ﺗُﻨﺴﻰ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺪﻫﺮ ‪.‬‬

‫ﻓﻀﻞ ﺍﻟﻜﺘﺎﺑﺔ ﻭﺗﺴﺠﻴﻞ ﺍﳌﻌﺎﻫﺪﺍﺕ ﻭﺍﶈﺎﻟﻔﺎﺕ‬

‫ﻉ ﻭﻛ ﱡﻞ ﺇﻧﻔﺎﻕ ﻭﻛ ﱡﻞ ﺃﻣﺎﻥ‬ ‫ﺕ ﻭﺍﻟﺼﱢﻜﺎﻙ ﻭﻛ ﱡﻞ ﺇﻗﻄﺎ ﹴ‬ ‫ﺠﻼﱠ ُ‬‫ﻁ ﻭﺍﻟﺴﱢ ﹺ‬ ‫ﻁ ﻟﺒﻄﹶﻠﺖ ﺍﻟﻌﻬﻮ ُﺩ ﻭﺍﻟﺸﺮﻭ ﹸ‬ ‫ﻭﺃﻗﻮﻝ ‪ :‬ﻟﻮﻻ ﺍﳋﻄﻮ ﹸ‬
‫ﻭﻛﻞﹼ ﻋﻬ ٍﺪ ﻭ َﻋ ﹾﻘ ٍﺪ ﻭﻛ ﱡﻞ ﺟﹺﻮﺍ ﹴﺭ ﻭﺣِﻠﻒ ﻭﻟﺘﻌﻈﻴ ﹺﻢ ﺫﻟﻚ ﻭﺍﻟﺜﻘﺔ ﺑﻪ ﻭﺍﻻﺳﺘﻨﺎﺩِ ﺇﻟﻴﻪ ﻛﺎﻧﻮﺍ َﻳ ْﺪﻋُﻮ ﹶﻥ ﰲ ﺍﳉﺎﻫﻠﻴﱠ ِﺔ َﻣ ْﻦ‬
‫ﺙ ﺑﻦ ِﺣﻠﱢﺰﺓ ﰲ ﺷﺄ ِﻥ ﺑﻜ ﹴﺮ‬ ‫ﳊﻠﹾﻒ ﻭﺍﳍﹸﺪْﻧﺔ ﺗﻌﻈﻴﻤﹰﺎ ﻟﻸﻣﺮ ﻭﺗﺒﻌﻴﺪﹰﺍ ﻣﻦ ﺍﻟﻨﺴﻴﺎﻥ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﳊﺎﺭ ﹸ‬ ‫ﺐ ﳍﻢ ﺫﻛ َﺮ ﺍ ِ‬
‫ﻳﻜﺘ ُ‬
‫ﻕ ** ﺩﱢ َﻡ ﻓﻴﻪ ﺍﻟﻌﻬﻮ ُﺩ ﻭﺍﻟﻜﻔﻼ ُﺀ (‬
‫ﻒ ﺫِﻱ ﺍ ﹶﳌﺠَﺎﺯ ﻭﻣﺎ ُ‬
‫ﻭﺗﻐﻠﺐ ‪ ) :‬ﻭﺍﺫﻛﺮُﻭﺍ ِﺣ ﹾﻠ َ‬
 ‫ﻒ ﻭﺍﻟﻜﺘﺐ‬
‫ﺤ ُ‬
‫ﻕ ﺍﻷﻫﻮﺍ ُﺀ ( ﻭﺍﳌﻬﺎﺭﻕ ﻟﻴﺲ ﻳﺮﺍﺩ ﻬﺑﺎ ﺍﻟﺼﱡ ُ‬ ‫) َﺣ ﹶﺬ َﺭ ﺍﳉﹶﻮ ﹺﺭ ﻭﺍﻟﺘﱠﻌﺪﱢﻱ ﻭﻫ ﹾﻞ َﻳ ْﻦ ** ﻗﹸﺾ ﻣﺎ ﰲ ﺍﳌﹶﻬﺎ ﹺﺭ ﹺ‬
‫ﻕ ﻭﺃﻣﺎﻥ ‪.‬‬
‫ﺐ ﻋﻬﻮ ٍﺩ ﻭﻣِﻴﺜﺎ ﹴ‬
‫ﺐ ﺩﻳ ﹴﻦ ﺃﻭ ﻛﺘ َ‬ ‫ﻕ ﺣﺘﱠﻰ ﺗﻜﻮ ﹶﻥ ﻛﺘ َ‬ ‫ﻭﻻ ﻳﻘﺎﻝ ﻟﻠﻜﺘﺐ ﻣَﻬﺎﺭ ُ‬

‫ﺍﻟﺮﻗﻮﻡ ﻭﺍﳋﻄﻮﻁ‬

‫ﺝ ﻭﻋﺎﻣﱠ ِﺔ ﺍﳌﺘﺎﺟﺮ‬‫ﺏ ﺍﻟﺴﺎ ﹺ‬

‫ﺏ ﺍﻟَﺒﺰﱢ ﻭﺍﻟﻐُﺰﻭﻝ ﻭﺃﺻﺤﺎ ُ‬
‫ﻚ ﺃﺻﺤﺎ ُ‬ ‫ﻭﻟﻴﺲ ﺑﲔ ﺍﻟﺮﱡﻗﻮ ﹺﻡ ﻭﺍﳋﻄﻮﻁ ﻓﹶﺮﻕ ﻭﻟﻮﻻ ﺍﻟﺮﻗﻮﻡ ﳍﻠ َ‬
‫ﲔ ﺍﻟﻌﻘﻮ ِﺩ‬‫ﻒ ﻛﻠﱢﻪ ﻭﺑﲔ ﺍﻟﺮﻗﻮ ﹺﻡ ﻓﺮﻕ ﻭﻻ ﺑ َ‬
‫ﲔ ﺍﻟ ﻮُﺳﻮ ﹺﻡ ﺍﻟﱵ ﺗﻜﻮﻥ ﻋﻠﻰ ﺍﳊﺎﻓﺮ ﻛﻠﱢﻪ ﻭﺍﳋﻒﱢ ﻛﻠﱢﻪ ﻭﺍﻟﻈﱢﻠ ِ‬
‫ﺲﺑ َ‬
‫ﻭﻟﻴ َ‬
‫ﻭﺍﻟﺮﻗﻮﻡ ﻓﺮﻕ ﻭﻻ ﺑﲔ ﺍﳋﻄﻮﻁ ﻭﺍﻟﺮﻗﻮﻡ ﻛﻠﱡﻬﺎ ﻓﺮﻕ ﻭﻛﻠﱡﻬﺎ ﺧﻄﻮﻁ ﻭﻛﻠﻬﺎ ﻛﺘﺎﺏٌ ﺃﻭ ﰲ ﻣﻌﲎ ﺍﳋﻂﱢ ﻭﺍﻟﻜﺘﺎﺏ‬
‫ﻭﻻ ﺑﲔ ﺍﳊﺮﻭﻑ ﺍﺠﻤﻟﻤﻮﻋِﺔ ﻭﺍﳌﺼﻮﺭﱠ ِﺓ ﻣﻦ ﺍﻟﺼﻮﺕ ﺍﳌﻘﻄﱠﻊ ﰲ ﺍﳍﻮﺍﺀ ﻭﻣﻦ ﺍﳊﺮﻭﻑ ﺍﺠﻤﻟﻤﻮﻋﺔ ﺍﳌﺼ ﻮّﺭﺓ ﻣﻦ ﺍﻟﺴﻮﺍﺩ‬
‫ﻑ ﺍﻟﻔﻢ ﻭﰲ ﺧﺎﺭﺟﻪ ﻭﰲ ﻟﹶﻬﺎﺗﻪ ﻭﺑﺎﻃ ﹺﻦ‬ ‫ﰲ ﺍﻟﻘﺮﻃﺎﺱ ﻓﺮﻕ ﻭﺍﻟﻠﺴﺎﻥ ‪ :‬ﻳﺼﻨَﻊ ﰲ ﺟَﻮﺑﺔ ﺍﻟﻔ ﹺﻢ ﻭﻫﻮﺍﺋﻪ ﺍﻟﺬﻱ ﰲ ﺟﻮ ِ‬
‫ﺱ ﻭﻛﻠﱡﻬﺎ ﺻﻮﺭٌ ﻭﻋﻼﻣﺎﺕٌ ﻭﺧَﻠﹾﻖٌ ﻣﻮﺍﺛﻞ ﻭﺩَﻻﻻﺕ‬ ‫ﺃﺳﻨﺎﻧﻪ ﻣﺜ ﹶﻞ ﻣﺎ ﻳﺼﻨﻊ ﺍﻟﻘﻠ ُﻢ ﰲ ﺍﳌﺪﺍ ِﺩ ﻭﺍﻟﻠﱢﻴﻘﺔ ﻭﺍﳍﻮﺍ ِﺀ ﻭﺍﻟﻘﺮﻃﺎ ﹺ‬
‫ﻓﻴﻌﺮﻑ ﻣﻨﻬﺎ ﻣﺎ ﻛﺎ ﹶﻥ ﰲ ﺗﻠﻚ ﺍﻟﺼﱡ ﻮَﺭ ﻟﻜﺜﺮ ِﺓ ﺗَﺮﺩﺍﺩﻫﺎ ﻋﻠﻰ ﺍﻷﲰﺎﻉ ﻭﻳﻌﺮﻑ ﻣﻨﻬﺎ ﻣﺎ ﻛﺎﻥ ﻣﺼ ﻮﱠﺭﹰﺍ ﻣﻦ ﺗﻠﻚ‬
‫ﺍﻷﻟﻮﺍﻥ ﻟﻄﻮﻝ ﺗﻜﺮﺍﺭﻫﺎ ﻋﻠﻰ ﺍﻷﺑﺼﺎﺭ ﻛﻤﺎ ﺍﺳﺘﺪﻟﱡﻮﺍ ﺑﺎﻟﻀﱠﺤﻚ ﻋﻠﻰ ﺍﻟﺴﺮﻭﺭ ﻭﺑﺎﻟﺒﻜﺎﺀ ﻋﻠﻰ ﺍﻷﱂ ﻭﻋﻠﻰ ﻣﺜﻞ‬
‫ﺏ ﺻﻮ ﹺﺭ ﺍﻹﺷﺎﺭﺍﺕ ﻭﺻﻮ ﹺﺭ ﲨﻴﻊ ﺍﳍﻴﺌﺎﺕ‬ ‫ﺕ ﻭﺿﺮﻭ َ‬ ‫ﻚ ﻋﺮﻓﻮﺍ ﻣﻌﺎﱐ ﺍﻟﺼﻮ ِ‬ ‫ﺫﻟ َ‬

‫ﺐ ﺍﲰَﻪ ﻭﻋﻠﻰ ﻣﺜﻞ ﺫﻟﻚ ﻓﻬﻢ ﺍﻟﺼﱯﱡ ﺍﻟﺰﺟ َﺮ ﻭﺍﻹﻏﺮﺍﺀ ﻭﻭﻋﻰ ﺍﺠﻤﻟﻨﻮﻥ ﺍﻟﻮﻋﻴﺪ‬ ‫ﻭﻛﻤﺎ ﻋﺮﻑ ﺍﺠﻤﻟﻨﻮﻥ ﻟﻘﹶﺒﻪ ﻭﺍﻟﻜﻠ َ‬
‫ﻀ ُﺮ ﺍﻟﺪﺍﺑّﺔ ﻣﻊ ﺭﻓﻊ ﺍﻟﺼﻮﺕ ﺣﺘّﻰ ﺇﺫﺍ ﺭﺃﻯ ﺳﺎﺋﺴَﻪ ﲪﺤﻢ ﻭﺇﺫﺍ ﺭﺃﻯ ﺍﳊﻤﺎ ُﻡ ﺍﻟﻘﻴﱢ َﻢ‬ ‫ﻭﺍﻟﺘﻬﺪﱡﺩ ﻭﲟﺜﻞ ﺫﻟﻚ ﺍﺷﺘﺪّ ُﺣ ْ‬
‫ﻂ ﺍﳊﺐّ ﻗﺒﻞ ﺃﻥ ُﻳﻠِﻘ َﻲ ﻟﻪ ﻣﺎ ﻳﻠﻘﻄﻪ ﻭﻟﻮﻻ ﺍﻟﻮﺳﻮ ُﻡ ﻭُﻧﻘﹸﻮﺵ ﺍﳋﻮﺍﰎ ﻟﺪﺧﻞ ﻋﻠﻰ ﺍﻷﻣﻮﺍ ﹺﻝ ﺍﳋﻠ ﹸﻞ‬
‫ﻋﻠﻴﻪ ﺍﳓﻂﱠ ﻟﻠﻘ ِ‬
‫ﺍﻟﻜﺜﲑ ﻭﻋﻠﻰ ﺧﺰﺍﺋ ﹺﻦ ﺍﻟﻨﺎﺱ ﺍﻟﻀﺮ ُﺭ ﺍﻟﺸﺪﻳﺪ ‪.‬‬

‫ﺍﳋﻂ ﻭﺍﳊﻀﺎﺭﺓ‬

‫ﺴﻜﹶﺔ ﻭﻻ ﺟﻴﻞﹲ ﳍﻢ ﻗﺒﺾٌ ﻭﺑﺴْﻂ ﺇﻻﹼ ﻭﳍﻢ ﺧﻂﹼ ﻓﺄﻣّﺎ ﺃﺻﺤﺎﺏ ﺍﳌﻠﻚ‬ ‫ﻭﻟﻴﺲ ﰲ ﺍﻷﺭﺽ ﺃﻣّﺔﹲ ﻬﺑﺎ ﻃِﺮْﻕ ﹶﺃ ْﻭ ﳍﺎ ﻣُ ْ‬
‫ﻂ ﻣﻦ‬
‫ﺏ ﺍﳌﺘﻘﹶﻦ ﻭﺍﳊﺴﺎﺏ ﺍﶈﻜﹶﻢ ﻭﻻ ﳜﺮﺝ ﺍﳋ ﱡ‬ ‫ﻭﺍﳌﻤﻠﻜﺔ ﻭﺍﻟﺴﻠﻄﺎ ِﻥ ﻭﺍﳉِﺒﺎﻳﺔ ﻭﺍﻟﺪﱢﻳﺎﻧﺔ ﻭﺍﻟﻌﺒﺎﺩﺓ ﻓﻬﻨﺎﻙ ﺍﻟﻜﺘﺎ ُ‬
‫ﺍﳉﺰْﻡ ﻭﺍﳌﺴﻨَﺪ ﺍﳌﻨﻤﻨﻢ ﻭﺍﻟﺴﻤﻮﻥ ﻛﻴﻒ ﻛﺎﻥ ﻗﺎﻝ ﺫﻟﻚ ﺍﳍﻴﺜ ُﻢ ﺑﻦ ﻋﺪﻱ ﻭﺍﺑﻦ ﺍﻟﻜﻠﱯ ‪.‬‬
‫ﺏ ﻣﻦ ﺍﻟﻀﺮﻭﺏ‬
‫ﲣﻠﻴﺪ ﺍﻷﻣﻢ ﳌﺂﺛﺮﻫﺎ ﻗﺎﻝ ‪ :‬ﻓﻜ ﱡﻞ ﺃﻣّ ٍﺔ ﺗﻌﺘﻤ ُﺪ ﰲ ﺍﺳﺘﺒﻘﺎ ِﺀ ﻣﺂﺛﺮﻫﺎ ﻭﲢﺼﲔ ﻣﻨﺎﻗﺒﻬﺎ ﻋﻠﻰ ﺿﺮ ﹴ‬
‫ﻭﺷﻜﻞ ﻣﻦ ﺍﻷﺷﻜﺎﻝ ‪.‬‬

‫ﺳﻘﻂ ﲣﻠﻴﺪ ﺍﻟﻌﺮﺏ ﳌﺂﺛﺮﻫﺎ‬

‫ﺏ ﰲ ﺟﺎﻫﻠﻴﱠﺘﻬﺎ ﲢﺘﺎﻝ ﰲ ﲣﻠﻴﺪﻫﺎ ﺑﺄﻥ ﺗﻌﺘﻤﺪ ﰲ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﺸﻌﺮ ﺍﳌﻮﺯﻭﻥ ﻭﺍﻟﻜﻼﻡ ﺍﳌﻘﻔﱠﻰ ﻭﻛﺎﻥ‬
‫ﻭﻛﺎﻧﺖ ﺍﻟﻌﺮ ُ‬
‫ﺫﻟﻚ ﻫﻮ ﺩﻳﻮﺍﻬﻧﺎ ﻭﻋﻠﻰ ﺃﻥﹼ ﺍﻟﺸﻌ َﺮ ﻳُﻔﻴﺪ ﻓﻀﻴﻠ ﹶﺔ ﺍﻟﺒﻴﺎ ِﻥ ﻋﻠﻰ ﺍﻟﺸﺎﻋﺮ ﺍﻟﺮﺍﻏﺐ ﻭﺍﳌﺎﺩﺡ ﻭﻓﻀﻴﻠ ﹶﺔ ﺍﳌﺄﺛﹸﺮﺓ ﻋﻠﻰ ﺍﻟﺴﻴﱢﺪ‬
 ‫ﺡ ﺑﻪ ﻭﺫﻫﺒﺖ ﺍﻟﻌﺠَﻢ ﻋَﻠﹶﻰ ﺃﻥ ﺗﻘﻴﱢﺪ ﻣﺂﺛﺮَﻫﺎ ﺑﺎﻟﺒُﻨﻴﺎﻥ ﻓﺒﻨﻮﺍ ﻣﺜ ﹶﻞ ﻛﺮﺩ ﺑﻴﺪﺍﺩ ﻭﺑﲎ ﺃﺭْﺩﺷﲑ‬
‫ﺏ ﺇﻟﻴﻪ ﻭﺍﳌﻤﺪﻭ ﹺ‬
‫ﺍﳌﺮﻏﻮ ﹺ‬
‫ﺏ‬
‫ﺑﻴﻀﺎﺀ ﺇﺻﻄﹶﺨْﺮ ﻭﺑﻴﻀﺎﺀ ﺍﳌﺪﺍﺋﻦ ﻭﺍﳊﹶﻀْﺮ ﻭﺍﳌﺪﻥ ﻭﺍﳊﺼﻮﻥ ﻭﺍﻟﻘﻨﺎﻃﺮ ﻭﺍﳉﺴﻮﺭ ﻭﺍﻟﻨﻮﺍﻭﻳﺲ ﻗﺎﻝ ‪ :‬ﰒﱠ ﺇﻥﹼ ﺍﻟﻌﺮ َ‬
‫ﺖ ﺃﻥ ﺗﺸﺎﺭﻙ ﺍﻟﻌﺠ َﻢ ﰲ ﺍﻟﺒﻨﺎ ِﺀ ﻭﺗﻨﻔﺮﺩ ﺑﺎﻟﺸﻌﺮ ﻓﺒﻨﻮﺍ ﻏﹸﻤﺪﺍﻥ ﻭﻛﻌﺒ ﹶﺔ َﻧﺠْﺮﺍﻥ ﻭﻗﺼ َﺮ ﻣﺎﺭﺩ ﻭﻗﺼﺮ ﻣﺄﺭﺏ‬ ‫ﺃﺣﺒﱠ ْ‬
‫ﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﺒُﻨﻴﺎﻥ ﻗﺎﻝ ‪ :‬ﻭﻟﺬﻟﻚ‬‫ﻭﻗﺼﺮ ﺷﻌﻮﺏ ﻭﺍﻷﺑﻠﻖ ﺍﻟﻔﺮﺩ ﻭﻓﻴﻪ ﻭﰲ ﻣﺎﺭﺩ ﻗﺎﻟﻮﺍ ﲤﺮﱠ َﺩ ﻣﺎﺭﹺﺩٌ ﻭﻋﺰﱠ ﺍﻷﺑﻠﻖ ﻭﻏ َ‬
‫ﻒ ﺍﻟﺒُﻨﻴﺎﻥ ﻛﻤﺎ ﻻ ﺗﺒﻴﺢ ﺷﺮﻳﻒ ﺍﻷﲰﺎﺀ ﺇﻻﹼ ﻷﻫﻞ ﺍﻟﺒﻴﻮﺗﺎﺕ ﻛﺼﻨﻴﻌﻬﻢ ﰲ ﺍﻟﻨﻮﺍﻭﻳﺲ‬ ‫ﺱ ﺗﺒﻴﺢ ﺷﺮﻳ َ‬‫ﱂ ﺗﻜﻦ ﺍﻟﻔﺮ ُ‬
‫ﻚ ﻓﻘﺎﻝ ﺑﻌﺾ‬‫ﻭﺍﳊﻤﱠﺎﻣﺎﺕ ﻭﺍﻟﻘِﺒﺎﺏ ﺍﳋﻀﺮ ﻭﺍﻟﺸﱡ َﺮﻑ ﻋﻠﻰ ﺣﻴﻄﺎﻥ ﺍﻟﺪﺍﺭ ﻭﻛﺎﻟ َﻌﻘﹾﺪ ﻋﻠﻰ ﺍﻟﺪﱢﻫﻠﻴﺰ ﻭﻣﺎ ﺃﺷﺒ َﻪ ﺫﻟ َ‬
‫ﻣﻦ‬

‫ﺐ ﺍﳊﻜﻤﺎ ِﺀ ﻭَﻣﺎ َﺩ ﻭﱠﻧﺖ ﺍﻟﻌﻠﻤﺎ ُﺀ ﻣﻦ ﺻﻨﻮﻑ ﺍﻟﺒﻼﻏﺎﺕ ﻭﺍﻟﺼﱢﻨﺎﻋﺎﺕ ﻭﺍﻵﺩﺍﺏ ﻭﺍﻷﺭﻓﺎﻕ ﻣﻦ ﺍﻟﻘﺮﻭﻥ‬ ‫ﺣﻀﺮ ‪ :‬ﹸﻛُﺘ ُ‬
‫ﺍﻟﺴﺎﺑﻘﺔ ﻭﺍﻷﻣﻢ ﺍﳋﺎﻟﻴﺔ ﻭﻣﻦ ﻟﻪ ﺑﻘﻴﱠﺔ ﻭﻣﻦ ﻻ ﺑﻘﻴّﺔ ﻟﻪ ﺃﺑﻘﻰ ﺫﻛﺮﹰﺍ ﻭﺃﺭﻓ ُﻊ ﻗﺪﺭﹰﺍ ﻭﺃﻛﺜﺮ ﺭﺩّﹰﺍ ﻷﻥﱠ ﺍﳊﻜﻤ ﹶﺔ ﺃﻧﻔ ُﻊ ﳌﻦ‬
‫ﻭﺭﺛﻬﺎ ﻣﻦ ﺟﻬﺔ ﺍﻻﻧﺘﻔﺎﻉ ﻬﺑﺎ ﻭﺃﺣﺴ ُﻦ ﰲ ﺍﻷﺣﺪﻭﺛﺔ ﳌﻦ ﺃﺣﺐﱠ ﺍﻟﺬﻛﺮ ﺍﳉﻤﻴﻞ ‪.‬‬
‫ﺐ ﺑﺬﻟﻚ ﺃﻭﱃ ﻣﻦ ﺑُﻨﻴﺎﻥ ﺍﳊﺠﺎﺭﺓ ﻭﺣِﻴﻄﺎﻥ ﺍﳌﺪَﺭ ﻷﻥﱠ ﻣﻦ ﺷﺄﻥ‬ ‫ﻃﻤﺲ ﺍﳌﻠﻮﻙ ﻭﺍﻷﻣﺮﺍﺀ ﺁﺛﺎﺭ ﻣﻦ ﻗﺒﻠﻬﻢ ﻭﺍﻟﻜﺘ ُ‬
‫ﺍﳌﻠﻮﻙ ﺃﻥ ﻳﻄﻤِﺴﻮﺍ ﻋﻠﻰ ﺁﺛﺎﺭ ﻣَﻦ ﻗﺒﻠﹶﻬ ُﻢ ﻭﺃﻥ ﻳُﻤﻴﺘﻮﺍ ﺫﻛ َﺮ ﺃﻋﺪﺍﺋﻬﻢ ﻓﻘﺪ ﻫﺪَﻣﻮﺍ ﺑﺬﻟﻚ ﺍﻟﺴﺒﺐ ﺃﻛﺜ َﺮ ﺍﳌﺪ ِﻥ ﻭﺃﻛﺜ َﺮ‬
‫ﺍﳊﺼﻮﻥ ﻛﺬﻟﻚ ﻛﺎﻧﻮﺍ ﺃﻳﱠﺎ َﻡ ﺍﻟﻌﺠَﻢ ﻭﺃﻳﱠﺎ َﻡ ﺍﳉﺎﻫﻠﻴّﺔ ﻭﻋﻠﻰ ﺫﻟﻚ ﻫ ْﻢ ﰲ ﺃﻳّﺎﻡ ﺍﻹﺳﻼﻡ ﻛﻤﺎ ﻫﺪﻡ ﻋُﺜﻤﺎ ﹸﻥ ﺻﻮﻣﻌ ﹶﺔ‬
‫ﻏﹸﻤﺪﺍﻥ ﻭﻛﻤﺎ ﻫﺪ َﻡ ﺍﻵﻃﺎ َﻡ ﺍﻟﱵ ﻛﺎﻧﺖ ﺑﺎﳌﺪﻳﻨﺔ ﻭﻛﻤﺎ ﻫﺪﻡ ﺯﻳﺎﺩٌ ﻛﻞﱠ ﻗﺼﺮ ﻭﻣﺼﻨَﻊ ﻛﺎﻥ ﻻﺑﻦ ﻋﺎﻣﺮ ﻭﻛﻤﺎ ﻫﺪﻡ‬
‫ﺃﺻﺤﺎﺑُﻨﺎ ﺑﻨﺎ َﺀ ﻣﺪﻥ ﺍﻟﺸﺎﻣﺎﺕ ﻟﺒﲏ ﻣﺮﻭﺍﻥ ‪.‬‬

‫ﺗﺎﺭﻳﺦ ﺍﻟﺸﻌﺮ ﺍﻟﻌﺮﰊ‬

‫ﺞ ﺳﺒﻴﻠﹶﻪ ﻭﺳﻬﱠﻞ ﺍﻟﻄﺮﻳ َﻖ ﺇﻟﻴﻪ ‪ :‬ﺍﻣﺮﺅ ﺍﻟﻘﻴﺲ ﺑﻦ ُﺣﺠْﺮ‬ ‫ﺚ ﺍﳌﻴﻼﺩ ﺻﻐﲑ ﺍﻟﺴﻦﱢ ﺃ ﻭّ ﹸﻝ ﻣﻦ َﻧ َﻬ َ‬ ‫ﻭﺃﻣﺎ ﺍﻟﺸﻌ ُﺮ ﻓﺤﺪﻳ ﹸ‬
‫ﺲ ﻭﻣﻌﻠﱢﻤِﻪ ﺃﻓﻼﻃﻮﻥ ﰒ َﺑ ﹾﻄﻠﹶﻴﻤﻮﺱ ﻭﺩﳝﻘﺮﺍﻃﺲ ﻭﻓﻼﻥ ﻭﻓﻼﻥ ﻗﺒ ﹶﻞ ﺑ ِﺪ ِﺀ‬ ‫ﺐ ﺃﺭﹺﺳﻄﺎﻃﺎﻟﻴ َ‬
‫ﻭ ُﻣ َﻬ ﹾﻠﻬﹺﻞ ﺑ ُﻦ ﺭﺑﻴﻌﺔ ﻭ ﹸﻛُﺘ ُ‬
‫ﺍﻟﺸﻌﺮ ﺑﺎﻟﺪﻫﻮﺭ ﻗﺒ ﹶﻞ ﺍﻟﺪﻫﻮﺭ ﻭﺍﻷﺣﻘﺎﺏ ﻗﺒ ﹶﻞ ﺍﻷﺣﻘﺎﺏ ‪.‬‬
‫ﻑ ﺍﺑَﺘﻨَﻮﺍ ﺣﺴﻨﹰﺎ ** ﺿﻴّﻌﻪ ﺍﻟﺪﱡﺧ ﹸﻠﻠﹸﻮﻥ ﺇﺫ‬
‫ﻭﻳﺪ ﱡﻝ ﻋﻠﻰ ﺣﺪﺍﺛ ِﺔ ﺍﻟﺸﻌﺮ ﻗﻮ ﹸﻝ ﺍﻣﺮﺉ ﺍﻟﻘﻴﺲ ﺑﻦ ُﺣﺠْﺮ ‪ ) :‬ﺇﻥﱠ ﺑﲏ ﻋﻮ ٍ‬
‫ﺼﺮُﻭﺍ ( ) ﻻ ِﺣ ْﻤﻴَﺮﻱﱞ ﻭﰱ ﻭﻻ ﻋُﺪَﺱٌ ** ﻭﻻ‬ ‫ﻀ ْﻊ ﺑﺎﳌﹶﻐﻴﺐ َﻣ ْﻦ َﻧ َ‬
‫ﹶﻏ َﺪﺭُﻭﺍ ( ) ﺃﺩﱠﻭﺍ ﺇﱃ ﺟﺎﺭﻫﻢ ﺧﻔﺎﺭﺗﻪ ** ﻭﱂ َﻳ ِ‬
‫ﲑ ﳛﻜﻬﺎ ﺍﻟﺜﱠﻔﺮ ( ﻓﺎﻧ ﹸﻈ ْﺮ ﻛﻢ ﻛﺎﻥ ﻋﻤ ُﺮ ﺯُﺭﺍﺭﹶﺓ ﻭﻛﻢ ﻛﺎﻥ ﺑﲔ ﻣﻮﺕ ﺯُﺭﺍﺭﺓ ﻭﻣﻮﻟ ِﺪ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ‬
‫ﺍﺳﺖ َﻋ ﹴ‬
‫ﻭﺍﻟﺴﻼﻡ ﻓﺈﺫﺍ ﺍﺳﺘﻈﻬﺮﻧﺎ ﺍﻟﺸﻌ َﺮ ﻭﺟﺪﻧﺎ ﻟﻪ ﺇﱃ ﺃﻥ ﺟﺎﺀ ﺍﻟﻠﹼﻪ ﺑﺎﻹﺳﻼﻡ ﲬﺴﲔ ﻭﻣﺎﺋ ﹶﺔ ﻋﺎﻡ ﻭﺇﺫﺍ ﺍﺳﺘﻈﻬﺮﻧﺎ ﺑﻐﺎﻳﺔ‬
‫ﺍﻻﺳﺘﻈﻬﺎﺭ ﻓﻤﺎﺋﱵ ﻋﺎﻡ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﻓﻀﻴﻠﺔ ﺍﻟﺸﻌﺮ ﻣﻘﺼﻮﺭﺓﹲ ﻋﻠﻰ ﺍﻟﻌﺮﺏ ﻭﻋﻠﻰ ﻣﻦ ﺗﻜﻠﱠﻢ ﺑﻠﺴﺎﻥ‬

‫ﺍﻟﻌﺮﺏ ‪ .‬ﻭﺍﻟﺸﻌﺮ ﻻ ﻳُﺴﺘﻄﺎﻉ ﺃﻥ ﻳﺘﺮﺟَﻢ ﻭﻻ ﳚﻮﺯ ﻋﻠﻴﻪ ﺍﻟﻨﻘﻞ ﻭﻣﱴ ﺣ ﻮﱢﻝ ﺗﻘﻄﱠﻊ ﻧﻈﻤُﻪ ﻭﺑﻄ ﹶﻞ ﻭﺯﻧُﻪ ﻭﺫﻫﺐ‬
‫ﻂ ﻣﻮﺿ ُﻊ ﺍﻟﺘﻌﺠﺐ ﻻ ﻛﺎﻟﻜﻼ ﹺﻡ ﺍﳌﻨﺜﻮﺭ ﻭﺍﻟﻜﻼ ُﻡ ﺍﳌﻨﺜﻮﺭ ﺍﳌﺒﺘﺪﹸﺃ ﻋﻠﻰ ﺫﻟﻚ ﺃﺣﺴ ُﻦ ﻭﺃﻭﻗ ُﻊ ﻣﻦ ﺍﳌﻨﺜﻮﺭ‬
‫ﺣﺴﻨُﻪ ﻭﺳﻘ ﹶ‬
‫ﺍﻟﺬﻱ ﲢ ﻮّﻝ ﻣﻦ ﻣﻮﺯﻭﻥ ﺍﻟﺸﻌﺮ ‪.‬‬
‫ﺵ ﻭﺑﻮﱠﺏ ﳍﻢ‬
‫ﻗﺎﻝ ‪ :‬ﻭﲨﻴﻊ ﺍﻷﻣﻢ ﳛﺘﺎﺟﻮﻥ ﺇﱃ ﺍﳊﻜﻢ ﰲ ﺍﻟﺪﻳﻦ ﻭﺍﳊﻜﻢ ﰲ ﺍﻟﺼﻨﺎﻋﺎﺕ ﻭﺇﱃ ﻛﻞﱢ ﻣﺎ ﺃﻗﺎﻡ ﳍﻢ ﺍﳌﻌﺎ َ‬
‫ﺏ ﺍﻟ ِﻔﻄﹶﻦ ﻭﻋﺮﱠﻓﻬﻢ ﻭﺟﻮ َﻩ ﺍﳌﺮَﺍﻓﻖ ﺣﺪﻳﺜﹸﻬﻢ ﻛﻘﺪﳝﻬﹺﻢ ﻭﺃﺳﻮﺩُﻫﻢ ﻛﺄﲪﺮﹺﻫﻢ ﻭﺑﻌﻴﺪُﻫﻢ ﻛﻘﺮﻳﺒﻬﻢ ﻭﺍﳊﺎﺟﺔ ﺇﱃ‬
‫ﺃﺑﻮﺍ َ‬
‫ﺫﻟﻚ ﺷﺎﻣﻠﹶﺔ ﳍﻢ ‪.‬‬

‫ﺻﻌﻮﺑﺔ ﺗﺮﲨﺔ ﺍﻟﺸﻌﺮ ﺍﻟﻌﺮﰊ‬

‫ﺏ ﺍﻟﻔﺮﺱ ﻓﺒﻌﻀﻬﺎ ﺍﺯﺩﺍ َﺩ ﺣُﺴﻨﹰﺎ ﻭﺑﻌﻀﻬﺎ ﻣﺎ ﺍﻧﺘﻘﺺ‬ ‫ﺖ ﺣﻜﻢ ﺍﻟﻴﻮﻧﺎﻧﻴّﺔ ﻭ ُﺣ ﻮﱢﻟﺖ ﺁﺩﺍ ُ‬
‫ﺐ ﺍﳍﻨﺪ ﻭﺗُﺮﲨ ْ‬
‫ﺖ ﻛﺘ ُ‬
‫ﻭﻗﺪ ﻧُ ِﻘﹶﻠ ْ‬
‫ﺷﻴﺌﹰﺎ ﻭﻟﻮ ﺣﻮّﻟﺖ ﺣﻜﻤﺔ ﺍﻟﻌﺮﺏ ﻟﺒﻄﻞ ﺫﻟﻚ ﺍﳌﻌﺠ ُﺰ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻮﺯﻥ ﻣﻊ ﺃﻧﱠﻬﻢ ﻟﻮ ﺣ ﻮﱠﻟﻮﻫﺎ ﱂ ﳚﺪﻭﺍ ﰲ ﻣﻌﺎﻧﻴﻬﺎ‬
‫ﺐ ﻣﻦ ﺃﻣﱠ ٍﺔ ﺇﱃ‬
‫ﺖ ﻫﺬﻩ ﺍﻟﻜﺘ ُ‬
‫ﺷﻴﺌﹰﺎ ﱂ ﺗﺬﻛﺮْﻩ ﺍﻟﻌﺠﻢ ﰲ ﻛﺘﺒﻬﻢ ﺍﻟﱵ ﻭﺿﻌﺖ ﳌﻌﺎﺷﻬﻢ ﻭﻓِﻄﹶﻨﻬﻢ ﻭﺣِﻜﻤَﻬﻢ ﻭﻗﺪ ﻧُ ِﻘﹶﻠ ْ‬
‫ﺃﻣّﺔ ﻭﻣﻦ ﻗﹶﺮﻥ ﺇﱃ ﻗﺮﻥ ﻭﻣِﻦ ﻟﺴﺎ ٍﻥ ﺇﱃ ﻟﺴﺎﻥ ﺣﱴ ﺍﻧﺘﻬﺖ ﺇﻟﻴﻨﺎ ﻭﻛﻨﱠﺎ ﺁﺧ َﺮ َﻣ ْﻦ ﻭﺭﹺﺛﻬﺎ ﻭﻧﻈﹶﺮ ﻓﻴﻬﺎ ﻓﻘﺪ ﺻﺢﱠ ﹶﺃﻥﱠ‬
‫ﺐ ﺃﺑﻠ ﹸﻎ ﰲ ﺗﻘﻴﻴ ِﺪ ﺍﳌﺂﺛِﺮ ﻣﻦ ﺍﻟﺒُﻨﻴﺎﻥ ﻭﺍﻟﺸﻌﺮ ‪.‬‬
‫ﺍﻟﻜﺘ َ‬
‫ﺾ َﻣ ْﻦ ﻳﻨﺼﺮ ﺍﻟﺸﻌﺮ ﻭﳛﻮﻃﻪ ﻭﳛﺘﺞﱡ ﻟﻪ ‪ :‬ﺇﻥﱠ ﺍﻟﺘﱠﺮﺟُﻤﺎﻥ ﻻ ﻳﺆﺩﱢﻱ ﺃﺑﺪﹰﺍ ﻣﺎ ﻗﺎﻝ ﺍﳊﻜﻴ ُﻢ ﻋﻠﻰ ﺧﺼﺎﺋِﺺ‬ ‫ﰒ ﻗﺎﻝ ﺑﻌ ُ‬
‫ﻣﻌﺎﻧﻴﻪ ﻭﺣﻘﺎﺋﻖ ﻣﺬﺍ ﻫِﺒﻪ‬

‫ﻱ ﺍﻷﻣﺎﻧﺔ ﻓﻴﻬﺎ ﻭﻳﻘﻮ َﻡ ﲟﺎ ﻳﻠﺰ ُﻡ ﺍﻟﻮﻛﻴ ﹶﻞ‬

‫ﺕ ﺣﺪﻭﺩﻩ ﻭﻻ ﻳﻘﺪِﺭ ﹶﺃ ﹾﻥ ﻳﻮﻓﻴﻬﺎ ﺣﻘﻮﻗﻬﺎ ﻭﻳﺆﺩﱢ َ‬
‫ﻭﺩﻗﺎﺋﻖ ﺍﺧﺘﺼﺎﺭﺍﺗﻪ ﻭﺧﻔﻴﱠﺎ ِ‬
‫ﳉ ﹺﺮﻱّ ﻭﻛﻴﻒ ﻳﻘﺪِﺭ ﻋﻠﻰ ﺃﺩﺍﺋﻬﺎ ﻭﺗﺴﻠﻴ ﹺﻢ ﻣﻌﺎﻧﻴﻬﺎ ﻭﺍﻹﺧﺒﺎﺭ ﻋﻨﻬﺎ ﻋﻠﻰ ﺣﻘﱢﻬﺎ ﻭﺻﺪﻗﻬﺎ ﺇﻻﹼ ﹶﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ‬ ‫ﺐ ﻋﻠﻰ ﺍ ﹶ‬ ‫ﻭﳚ ُ‬
‫ﺕ ﳐﺎﺭﺟﹺﻬﺎ ﻭﻣﺜ ﹶﻞ ﻣﺆﻟﱢﻒ ﺍﻟﻜﺘﺎﺏ ﻭﻭﺍﺿﻌِﻪ ﻓﻤﱴ ﻛﺎﻥ‬ ‫ﻒ ﺃﻟﻔﺎﻇِﻬﺎ ﻭﺗﺄﻭﻳﻼ ِ‬
‫ﰲ ﺍﻟﻌﻠﻢ ﲟﻌﺎﻧﻴﻬﺎ ﻭﺍﺳﺘﻌﻤﺎ ﹺﻝ ﺗﺼﺎﺭﻳ ِ‬
‫ﺭﲪﻪ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺍﺑ ُﻦ ﺍﻟﺒﹺﻄﺮﹺﻳﻖ ﻭﺍﺑﻦ ﻧﺎﻋﻤﺔ ﻭﺍﺑﻦ ﹸﻗﺮﱠﺓ ﻭﺍﺑﻦ ﻓِﻬﺮﻳﺰ ﻭﺛﻴﻔﻴﻞ ﻭﺍﺑﻦ ﻭﻫﻴﻠﻲ ﻭﺍﺑﻦ ﺍﳌﻘﻔﱠﻊ ﻣﺜ ﹶﻞ‬
‫ﺃﺭﹺﺳﻄﺎﻃﺎﻟﻴﺲ ﻭﻣﱴ ﻛﺎﻥ ﺧﺎﻟﺪٌ ﻣﺜ ﹶﻞ ﺃﻓﻼﻃﻮﻥ‬

‫ﻗﻴﻤﺔ ﺍﻟﺘﺮﲨﺔ‬

‫ﺲ ﺍﳌﻌﺮﻓﺔ ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺃﻋﻠ َﻢ‬ ‫ﻭﻻ ﺑﺪﱠ ﻟﻠﺘﱠﺮﺟُﻤﺎ ﹶﻥ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺑﻴﺎﻧ ُﻪ ﰲ ﻧﻔﺲ ﺍﻟﺘﺮﲨﺔ ﰲ ﻭﺯْﻥ ﻋﻠﻤﻪ ﰲ ﻧﻔ ﹺ‬
‫ﺍﻟﻨﺎﺱ ﺑﺎﻟﻠﻐﺔ ﺍﳌﻨﻘﻮﻟﺔ ﻭﺍﳌﻨﻘﻮ ﹺﻝ ﺇﻟﻴﻬﺎ ﺣﺘﱠﻰ ﻳﻜﻮﻥ ﻓﻴﻬﻤِﺎ ﺳﻮﺍ ًﺀ ﻭﻏﺎﻳﺔ ﻭﻣﱴ ﻭﺟﺪﻧﺎﻩ ﺃﻳﻀﹰﺎ ﻗﺪ ﺗﻜﻠﹼﻢ ﺑﻠﺴﺎﻧﲔ ﻋﻠﻤﻨﺎ‬
‫ﺽ ﻋﻠﻴﻬﺎ ﻭﻛﻴﻒ‬ ‫ﺃﻧﱠﻪ ﻗﺪ ﺃﺩﺧ ﹶﻞ ﺍﻟﻀﻴ َﻢ ﻋﻠﻴﻬﻤﺎ ﻷﻥﱠ ﻛﻞ ﻭﺍﺣﺪ ٍﺓ ﻣﻦ ﺍﻟﻠﻐﺘﲔ ﲡﺬﺏ ﺍﻷﺧﺮﻯ ﻭﺗﺄﺧ ﹸﺬ ﻣﻨﻬﺎ ﻭﺗﻌﺘﺮ ُ‬
‫ﻳﻜﻮ ﹸﻥ ﲤ ﱡﻜ ُﻦ ﺍﻟﻠﺴﺎﻥ ﻣﻨﻬﻤﺎ ﳎﺘﻤﻌﲔ ﻓﻴﻪ ﻛﺘﻤ ﱡﻜﻨﹺﻪ ﺇﺫﺍ ﺍﻧﻔﺮﺩ ﺑﺎﻟﻮﺍﺣﺪﺓ ﻭﺇﻧﱠﻤﺎ ﻟﻪ ﻗ ﻮﱠﺓﹲ ﻭﺍﺣﺪﺓ ﻓﹶﺈ ﹾﻥ ﺗﻜﻠﹼ َﻢ‬

‫ﺖ ﺗﻠﻚ ﺍﻟﻘ ﻮﱠ ﹸﺓ ﻋﻠﻴﻬﻤﺎ ﻭﻛﺬﻟﻚ ﺇ ﹾﻥ ﺗﻜﻠﱠﻢ ﺑﺄﻛﺜ َﺮ ِﻣ ْﻦ ﻟﻐﺘﲔ ﻭﻋﻠﻰ ﺣﺴﺎﺏ ﺫﻟﻚ ﺗﻜﻮﻥ‬ ‫ﺑﻠﻐ ٍﺔ ﻭﺍﺣﺪﺓ ﺍﺳﺘُ ﹾﻔ ﹺﺮ ﹶﻏ ْ‬
‫ﺏ ﻣﻦ ﺍﻟﻌﻠﻢ ﺃﻋﺴ َﺮ ﻭﺃﺿﻴﻖ ﻭﺍﻟﻌﻠﻤﺎ ُﺀ ﺑﻪ ﺃﻗﻞﱠ ﻛﺎﻥ ﺃﺷﺪﱠ ﻋﻠﻰ ﺍﳌﺘﺮﺟﹺﻢ‬ ‫ﺍﻟﺘﺮﲨ ﹸﺔ ﳉﻤﻴﻊ ﺍﻟﻠﻐﺎﺕ ﻭﻛﻠﱠﻤﺎ ﻛﺎ ﹶﻥ ﺍﻟﺒﺎ ُ‬
‫ﻭﺃﺟﺪ َﺭ ﺃﻥ ﳜﻄﺊ ﻓﻴﻪ ﻭﻟﻦ ﲡﺪ ﺍﻟﺒﺘﱠ ﹶﺔ ﻣﺘﺮﲨﹰﺎ ﻳﻔِﻲ ﺑﻮﺍﺣ ٍﺪ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ‪.‬‬

‫ﺗﺮﲨﺔ ﻛﺘﺐ ﺍﻟﺪﻳﻦ‬

 ‫ﺐ ﺩﻳ ﹴﻦ ﻭﺇﺧﺒﺎﺭ‬
‫ﻫﺬﺍ ﻗﻮﻟﹸﻨﺎ ﰲ ﻛﺘﺐ ﺍﳍﻨﺪﺳﺔ ﻭﺍﻟﺘﻨﺠﻴﻢ ﻭﺍﳊﺴﺎﺏ ﻭﺍﻟﻠﺤﻮﻥ ﻓﻜﻴﻒ ﻟﻮ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﻛﺘ َ‬
‫ﻋﻦ ﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞﱠ ﲟﺎ ﳚﻮﺯ ﻋﻠﻴﻪ ﳑﱠﺎ ﻻ ﳚﻮﺯ ﻋﻠﻴﻪ ﺣﱴﱠ ﻳﺮﻳﺪ ﺃ ﹾﻥ ﻳﺘﻜﻠﱠﻢ ﻋﻠﻰ ﺗﺼﺤﻴﺢ ﺍﳌﻌﺎﱐ ﰲ ﺍﻟﻄﺒﺎﺋﻊ ﻭﻳﻜﻮﻥ‬
‫ﺫﻟﻚ ﻣﻌﻘﻮﺩﹰﺍ ﺑﺎﻟﺘﻮﺣﻴﺪ ﻭﻳﺘﻜﻠﱠ َﻢ ﰲ ﻭﺟﹺﻮﻩ ﺍﻹﺧﺒﺎﺭ ﻭﺍﺣﺘﻤﺎﻻﺗﻪ ﻟﻠ ﻮُﺟﻮﻩ ﻭﻳﻜﻮ ﹶﻥ ﺫﻟﻚ ﻣﺘﻀﻤﱢﻨﹰﺎ ﲟﺎ ﳚﻮﺯ ﻋﻠﻰ ﺍﻟﻠﹼﻪ‬
‫ﺕ ﺍﻟﱵ ﺗَﻠﻘﹶﻰ‬
‫ﺗﻌﺎﱃ ﳑﱠﺎ ﻻ ﳚﻮﺯ ﻭﲟﺎ ﳚﻮ ُﺯ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﳑﺎ ﻻ ﳚﻮﺯ ﻭﺣﺘﱠﻰ ﻳﻌﻠ َﻢ ﻣﺴﺘﻘﺮﱠ ﺍﻟﻌﺎﻡﱢ ﻭﺍﳋﺎﺹّ ﻭﺍﳌﻘﺎﺑﻼ ِ‬
‫ﻑ ﻣﻦ ﺍﳋﱪ ﻣﺎ ﳜﺼﱡﻪ ﺍﳋﱪ ﺍﻟﺬﻱ ﻫﻮ ﺃﺛﺮ ﳑﱠَﺎ ﳜﺼﱡﻪ ﺍﳋﱪ‬ ‫ﺍﻷﺧﺒﺎﺭَ ﺍﻟﻌﺎﻣﱢﻴ ﹶﺔ ﺍﳌﺨﺮَﺝ ﻓﻴﺠﻌﻠﹶﻬﺎ ﺧﺎﺻﻴﱠﺔ ﻭﺣﱴ ﻳﻌﺮ َ‬
‫ﻑ ﻣﺎ ﻳﻜﻮ ﹸﻥ ﻣﻦ‬
‫ﺍﻟﺬﻱ ﻫﻮ ﻗﺮﺁﻥ ﻭﻣﺎ ﳜﺼﱡﻪ ﺍﻟﻌﻘﻞ ﳑﺎ ﲣﺼﱡﻪ ﺍﻟﻌﺎﺩﺓ ﺃﻭ ﺍﳊﺎﻝ ﺍﻟﺮﺍﺩﱠﹸﺓ ﻟﻪ ﻋﻦ ﺍﻟﻌﻤﻮﻡ ﻭﺣﺘﱠﻰ ﻳﻌﺮ َ‬
‫ﻑ ﺍﺳﻢ ﺍﻟﺼﺪﻕ ﻭﺍﻟﻜﺬﺏ ﻭﻋﻠﻰ ﻛﻢ‬ ‫ﻕ ﻭﻻ ﻛﺬﺏ ﻭﺣﺘﱠﻰ ﻳﻌﺮ َ‬ ‫ﺍﳋﱪ ﺻِﺪﻗﹰﺎ ﺃﻭ ﻛﺬﺑﺎ ﻭﻣﺎ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﺴﻤﱠﻰ ﺑﺼﺪ ﹴ‬
‫ﻣﻌﲎ ﻳﺸﺘﻤﻞ ﻭﳚﺘﻤﻊ ﻭﻋﻨﺪ ﻓﻘﺪ ﺃﻱﱢ ﻣﻌﻨًﻰ ﻳﻨﻘﻠﺐ ﺫﻟﻚ ﺍﻻﺳﻢ ﻭﻛﺬﻟﻚ ﻣﻌﺮﻓﺔ ﺍﳌﹸﺤﺎ ﹺﻝ ﻣﻦ ﺍﻟﺼﺤﻴﺢ ﻭﺃﻱّ ﺷﻲ ٍﺀ‬
‫ﺶ ‪ :‬ﺍﳌﹸﺤﺎﻝ ﺃﻡ ﺍﻟﻜﺬﺏ ﻭﰲ ﺃﻱﱢ ﻣﻮﺿﻊ‬ ‫ﺗﺄﻭﻳ ﹸﻞ ﺍﶈﺎﻝ ﻭﻫﻞ ﻳﺴﻤﱠﻰ ﺍﶈﺎﻝ ﻛﺬﺑﹰﺎ ﺃﻡ ﻻ ﳚﻮﺯ ﺫﻟﻚ ﻭﺃﻱّ ﺍﻟﻘﻮﻟﲔ ﺃﻓﺤ ُ‬
‫ﻳﻜﻮﻥ ﺍﶈﺎ ﹸﻝ ﺃﻓﹾﻈﹶﻊ ﻭﺍﻟﻜﺬﺏ ﺃﺷﻨﻊ ﻭﺣﺘﱠﻰ ﻳﻌﺮﻑ ﺍﳌﺜ ﹶﻞ ﻭﺍﻟﺒﺪﻳﻊ ﻭﺍﻟﻮﺣﻲ‬

‫ﺕ‬
‫ﻭﺍﻟﻜﻨﺎﻳﺔ ﻭﻓﺼْﻞ ﻣﺎ ﺑﲔ ﺍﳋ ﹶﻄ ﹺﻞ ﻭﺍ ﹶﳍﺬﹾﺭ ﻭﺍﳌﻘﺼﻮ ﹺﺭ ﻭﺍﳌﺒﺴﻮﻁ ﻭﺍﻻﺧﺘﺼﺎﺭ ﻭﺣﺘﱠﻰ ﻳﻌﺮﻑ ﺃﺑﻨﻴﹶﺔ ﺍﻟﻜﻼﻡ ﻭﻋﺎﺩﺍ ِ‬
‫ﻑ ﺫﻟﻚ ﺍﳌﺘﺮﺟﻢ ﺃﺧﻄﹶﺄ ﰲ ﺗﺄﻭﻳﻞ ﻛﻼ ﹺﻡ ﺍﻟﺪﻳﻦ‬
‫ﺏ ﺗﻔﺎﳘﻬﹺﻢ ﻭﺍﻟﺬﻱ ﺫﻛﺮﻧﺎ ﻗﻠﻴﻞﹲ ﻣﻦ ﻛﺜﲑ ﻭﻣﱴ ﱂ ﻳﻌﺮ ْ‬ ‫ﺍﻟﻘﻮﻡ ﻭﺃﺳﺒﺎ َ‬
‫ﻭﺍﳋﻄﹸﺄ ﰲ ﺍﻟﺪﻳﻦ ﺃﺿﺮﱡ ﻣﻦ ﺍﳋﻄﹶﺄ ﰲ ﺍﻟﺮﻳﺎﺿﺔ ﻭﺍﻟﺼﻨﺎﻋﺔ ﻭﺍﻟﻔﻠﺴﻔ ِﺔ ﻭﺍﻟﻜﹶﻴْﻤِﻴﺎﺀ ﻭﰲ ﺑﻌﺾ ﺍﳌﻌﻴﺸﺔ ﺍﻟﱵ ﻳﻌﻴﺶ ﻬﺑﺎ‬
‫ﺑﻨﻮ ﺁﺩﻡ ‪( .‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺘﺮﺟﹺﻢ ﺍﻟﺬﻱ ﻗﺪ ﺗَﺮﺟَﻢ ﻻ ﻳﻜﻤﻞ ﻟﺬﻟﻚ ﺃﺧﻄﺄ ﻋﻠﻰ ﻗ ْﺪ ﹺﺭ ﻧﻘﺼﺎﻧﻪ ﻣﻦ ﺍﻟﻜﻤﺎﻝ ﻭﻣﺎ ِﻋ ﹾﻠﻢُ ﺍﳌﺘﺮﺟﹺﻢ‬
‫ﺑﺎﻟﺪﻟﻴﻞ ﻋﻦ ﺷﺒﻪ ﺍﻟﺪﻟﻴﻞ ﻭﻣﺎ ﻋﻠﹾﻤﻪ ﺑﺎﻷﺧﺒﺎﺭ ﺍﻟﻨﺠﻮﻣﻴّﺔ ﻭﻣﺎ ﻋﻠﻤﻪ ﺑﺎﳊﺪﻭﺩ ﺍﳋﻔﻴّﺔ ﻭﻣﺎ ﻋﻠﻤﻪ ﺑﺈﺻﻼﺡ ﺳﻘﻄﺎﺕ‬
‫ﺍﻟﻜﻼﻡ ﻭﺃﺳﻘﺎﻁ ﺍﻟﻨﺎﺳﺨﲔ ﻟﻠﻜﺘﺐ ﻭﻣﺎ ﻋﻠﻤُﻪ ﺑﺒﻌﺾ ﺍﳋﻄﺮﻓﺔ ﻟﺒﻌﺾ ﺍﳌﻘﺪﱠﻣﺎﺕ ﻭﻗﺪ ﻋﻠﻤﻨﺎ ﺃﻥﱠ ﺍﳌﻘﺪﱠﻣﺎﺕ ﻻ ﺑﺪﱠ‬
‫ﺃ ﹾﻥ ﺗﻜﻮﻥ ﺍﺿﻄﺮﺍﺭﻳّﺔ ﻭﻻ ﺑﺪﱠ ﺃﻥ ﺗﻜﻮﻥ ﻣﺮﺗﱠﺒ ﹰﺔ ﻭﻛﺎﳋﻴﻂ ﺍﳌﻤﺪﻭﺩ ﻭﺍﺑ ُﻦ ﺍﻟﺒﹺﻄﺮﻳﻖ ﻭﺍﺑﻦ ﻗﺮّﺓ ﻻ ﻳﻔﻬﻤﺎﻥ ﻫﺬﺍ‬
‫ﻑ‬
‫ﺕ ﻭﺍﺧﺘﻼ ُ‬ ‫ﺏ ﻗﺪ ﺗﺪﺍﻭﻟﺘْﻪ ﺍﻟﻠﻐﺎ ُ‬‫ﻕ ﹶﻃﺐﱟ ﻓﻜﻴﻒ ﺑﻜﺘﺎ ﹴ‬‫ﻼ ﻣﻦ ﻣﻌﻠﱢ ﹴﻢ ﺭﻓﻴ ﹴﻖ ﻭﻣﻦ ﺣﺎﺫ ﹴ‬
‫ﻣﻮﺻﻮﻓﹰﺎ ﻣﻨﺰﱠ ﹰﻻ ﻭﻣﺮﺗﱠﺒﹰﺎ ﻣﻔﺼﱠ ﹰ‬
‫ﻕ ﺑﻠﺴﺎﻥ ﺍﻟﻴﻮﻧﺎﻧﻴﱢﲔ ﻳﺮﻣﻲ ﺇﱃ ﺍﳊﺎﺫﻕ ﺑﻠﺴﺎﻥ ﺍﻟﻌﺮﺑﻴّﺔ ﰒ‬ ‫ﻁ ﺍﳌِﻠﻞ ﻭﺍﻷﻣﻢ ﻭﻟﻮ ﻛﺎﻥ ﺍﳊﺎﺫ ُ‬ ‫ﺱ ﺧﻄﻮ ِ‬ ‫ﺍﻷﻗﻼﻡ ﻭﺃﺟﻨﺎ ُ‬
‫ﺽ‬
‫ﱐ ﺍﻟﺬﻱ ﱂ ﻳﺮ َ‬ ‫ﻛﺎﻥ ﺍﻟﻌﺮﰊﱡ ﻣﻘﺼﱢﺮﹰﺍ ﻋﻦ ﻣﻘﺪﺍﺭ ﺑﻼﻏﺔ ﺍﻟﻴﻮﻧﺎﱐﹼ ﱂ ﳚﺪ ﺍﳌﻌﲎ ﻭﺍﻟﻨﺎﻗﻞ ﺍﻟﺘﻘﺼﲑ ﻭﱂ ﻳَﺠﹺﺪ ﺍﻟﻴﻮﻧﺎ ﱡ‬
‫ﲟﻘﺪﺍﺭ ﺑﻼﻏﺘﻪ ﰲ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺑﻴّﺔ ﺑُﺪّﹰﺍ ﻣﻦ ﺍﻻﻏﺘﻔﺎﺭ ﻭﺍﻟﺘﺠﺎﻭﺯ ﰒﹼ ﻳﺼﲑ ﺇﱃ ﻣﺎ ﻳﻌﺮﺽ ﻣﻦ ﺍﻵﻓﺎﺕ ﻷﺻﻨﺎﻑ‬
‫ﺦ ﻟﻪ ﻣﻦ ﺗﻠﻚ ﺍﻟﻨﺴﺨﺔ‬‫ﺍﻟﻨﺎﺳﺨﲔ ﻭﺫﻟﻚ ﺃﻥ ﻧﺴﺨﺘَﻪ ﻻ ﻳَﻌﺪَﻣﻬﺎ ﺍﳋﻄﺄ ﰒﱠ ﻳﻨﺴ ُ‬

‫ﻣَﻦ ﻳﺰﻳﺪﻩ ﻣﻦ ﺍﳋﻄﺄ ﺍﻟﺬﻱ ﳚﺪﻩ ﰲ ﺍﻟﻨﺴﺨﺔ ﰒﹼ ﻻ ﻳﻨﻘﺺ ﻣﻨﻪ ﰒ ﻳﻌﺎﺭﹺﺽ ﺑﺬﻟﻚ َﻣﻦ ﻳﺘﺮﻙ ﺫﻟﻚ ﺍﳌﻘﺪﺍﺭ ﻣﻦ ﺍﳋﻄﺄ‬
‫ﺡ ﺍﻟﺴﱠﻘﹶﻂ ﺍﻟﺬﻱ ﻻ ﳚﺪُﻩ ﰲ ﻧﺴﺨﺘﻪ ‪.‬‬
‫ﻋﻠﻰ ﺣﺎﻟﻪ ﺇﺫﺍ ﻛﺎﻥ ﻟﻴﺲ ﻣﻦ ﻃﺎﻗﺘﻪ ﺇﺻﻼ ُ‬

‫ﻣﺸﻘﺔ ﺗﺼﺤﻴﺢ ﺍﻟﻜﺘﺐ‬

‫ﺕ ﻣﻦ ﺣﺮﱢ ﺍﻟﻠﻔﻆ‬
‫ﻭﻟﺮﺑﱠﻤﺎ ﺃﺭﺍﺩ ﻣﺆﻟﱢﻒ ﺍﻟﻜﺘﺎﺏ ﺃﻥ ﻳﺼﻠِﺢ ﺗﺼﺤﻴﻔﹰﺎ ﺃﻭ ﻛﻠﻤ ﹰﺔ ﺳﺎﻗﻄﺔ ﻓﻴﻜﻮﻥ ﺇﻧﺸﺎﺀ ﻋﺸ ﹺﺮ ﻭﺭﻗﺎ ِ‬
‫ﺴ َﺮ ﻋﻠﻴﻪ ﻣﻦ ﺇﲤﺎﻡ ﺫﻟﻚ ﺍﻟﻨﻘﺺ ﺣﱴ ﻳﺮﺩﱠﻩ ﺇﱃ ﻣﻮﺿﻌﻪ ﻣﻦ ﺍﺗﱢﺼﺎﻝ ﺍﻟﻜﻼﻡ ﻓﻜﻴﻒ ﻳُﻄﻴﻖ ﺫﻟﻚ‬ ‫ﻒ ﺍﳌﻌﺎﱐ ﺃﻳ َ‬
‫ﻭﺷﺮﻳ ِ‬
 ‫ﺢ‬
‫ﺍﳌﻌﺮﺽ ﺍﳌﺴﺘﺄﺟَﺮ ﻭﺍﳊﻜﻴ ُﻢ ﻧﻔﺴ ُﻪ ﻗﺪ ﺃﻋﺠﺰﻩ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻭﺃﻋﺠﺐ ﻣﻦ ﺫﻟﻚ ﺃﻧﱠﻪ ﻳﺄﺧﺬ ﺑﺄﻣﺮَﻳﻦ ‪ :‬ﻗﺪ ﺃﺻﻠ َ‬
‫ﻕ ﺍﻟﺜﺎﱐ‬
‫ﱀ ﺻَﻼﺣﹰﺎ ﰒ ﻳﺼﲑ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺑﻌﺪ ﺫﻟﻚ ﻧﺴﺨ ﹰﺔ ﻹﻧﺴﺎﻥ ﺁ َﺧ َﺮ ﻓﻴﺴﲑ ﻓﻴﻪ ﺍﻟﻮﺭﱠﺍ ُ‬‫ﺍﻟﻔﺎﺳ َﺪ ﻭﺯﺍﺩ ﺍﻟﺼﺎ ﹶ‬
‫ﺏ ﺗﺘﺪﺍﻭﻟﻪ ﺍﻷﻳﺪﻱ ﺍﳉﺎﻧﻴﺔ ﻭﺍﻷﻋْﺮَﺍﺽ ﺍﳌﻔﺴِﺪﺓ ﺣﺘﱠﻰ ﻳﺼﲑ ﹶﻏﻠﹶﻄﹰﺎ ﺻِﺮﻓﹰﺎ‬
‫ﻕ ﺍﻷ ﻭﱠﻝ ﻭﻻ ﻳﺰﺍﻝ ﺍﻟﻜﺘﺎ ُ‬
‫ﲑ ﹶﺓ ﺍﻟ َﻮﺭﱠﺍ َ‬
‫ﺳَ‬
‫ﺏ‬
‫ﺏ ﺗﺘﻌﺎﻗﺒﻪ ﺍﳌﺘﺮﲨﻮﻥ ﺑﺎﻹﻓﺴﺎﺩ ﻭﺗﺘﻌﺎﻭﺭﻩ ﺍﳋﹸﻄﱠﺎﻁ ﺑﺸﺮﱟ ﻣﻦ ﺫﻟﻚ ﺃﻭ ﲟﺜﻠﻪ ﻛﺘﺎ ﹴ‬
‫ﻭﻛﺬِﺑﹰﺎ ﻣﺼَﻤﺘﹰﺎ ﻓﻤﺎ ﻇﻨﱡﻜﻢ ﺑﻜﺘﺎ ﹴ‬
‫ﻣﺘﻘﺎﺩِﻡ ﺍﳌﻴﻼﺩ ُﺩ ْﻫ ﹺﺮﻱّ ﺍﻟﺼﻨﻌﺔ ‪.‬‬

‫ﺑﲔ ﺃﻧﺼﺎﺭ ﺍﻟﻜﺘﺐ ﻭﺃﻧﺼﺎﺭ ﺍﻟﺸﻌﺮ‬

‫ﺐ ﺃﻧﻔ َﻊ ﻷﻫﻠﻬﺎ ﻣﻦ ﺍﻟﺸﻌﺮ ﺍﳌﻘﻔﱠﻰ ﻗﺎﻝ ﺍﻵﺧﺮ ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻣ ُﺮ ﻋﻠﻰ ﻣﺎ ﻗﻠﺘﻢ‬
‫ﻗﺎﻟﻮﺍ ‪ :‬ﻓﻜﻴﻒ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻜﺘ ُ‬
‫ﻭﺍﻟﺸﺄ ﹸﻥ ﻋﻠﻰ ﻣﺎ ﻧﺰﱠﻟﺘﻢ ﺃﻟﻴﺲ‬

‫ﻣﻌﻠﻮﻣﹰﺎ ﹶﺃﻥﱠ ﺷﻴﺌﹰﺎ ﻫﺬﻩ ﺑﻘﻴﱠُﺘ ُﻪ ﻭﻓﻀﻠﺘُﻪ ﻭﺳُﺆﺭُﻩ ﻭﺻُﺒَﺎﺑﺘﻪ ﻭﻫﺬﺍ ﻣﻈﻬ ُﺮ ﺣﺎﻟﻪ ﻋﻠﻰ ﺷﺪﱠﺓ ﺍﻟﻀﻴﻢ ﻭﺛﺒﺎﺕ ﻗﻮﺗﻪ ﻋﻠﻰ‬
‫ﺫﻟﻚ ﺍﻟﻔﺴﺎ ِﺩ ﻭﺗﺪﺍ ﻭُ ﹺﻝ ﺍﻟﻨﻘﺺ ﺣﺮﻱﱞ ﺑﺎﻟﺘﻌﻈﻴﻢ ﻭﺣﻘﻴﻖٌ ﺑﺎﻟﺘﻔﻀﻴ ﹺﻞ ﻋﻠﻰ ﺍﻟﺒﻨﻴﺎﻥ ﻭﺍﻟﺘﻘﺪ ﹺﱘ ﻋﻠﻰ ﺷﻌ ﹴﺮ ﺇﻥ ﻫﻮ ُﺣ ﻮﱢﻝ‬
‫ﺲ ﺑﺎﳌﺒﺴﻮﻁ ﻭﻣﻦ ﺍﳌﻨﺎﻓﻊ ﺍﻻﺻﻄﻼﺣﻴﱠﺔ‬ ‫ﺖ ﻭﻧﻔﻌُﻪ ﻣﻘﺼﻮ ُﺭ ﻋﻠﻰ ﺃﻫﻠﻪ ﻭﻫﻮ ﻳُﻌﺪﱡ ﻣﻦ ﺍﻷﺩﺏ ﺍﳌﻘﺼﻮﺭ ﻭﻟﻴ َ‬ ‫ﻬﺗﺎﹶﻓ َ‬
‫ﻭﻟﻴﺴﺖ ﲝﻘﻴﻘﺔ ﺑﻴﱢﻨﺔ ﻭﻛ ﱡﻞ ﺷﻲ ٍﺀ ﰲ ﺍﻟﻌﺎﱂ ﻣﻦ ﺍﻟﺼﻨﺎﻋﺎﺕ ﻭﺍﻷﺭﻓﺎﻕ ﻭﺍﻵﻻﺕ ﻓﻬﻲ ﻣﻮﺟﻮﺩﺍﺕ ﰲ ﻫﺬﻩ ﺍﻟﻜﺘﺐ‬
‫ﺩﻭ ﹶﻥ ﺍﻷﺷﻌﺎﺭ ﻭﻫﺎﻫﻨﺎ ﻛﺘﺐٌ ﻫﻲ ﺑﻴﻨَﻨَﺎ ﻭﺑﻴﻨﻜﻢ ﻣﺜﻞ ﻛﺘﺎﺏ ﺃﹸﻗﻠﻴﺪِﺱ ﻭﻣﺜﻞ ﻛﺘﺎﺏ ﺟﺎﻟﻴﻨﻮﺱ ﻭﻣﺜﻞ ﺍﺠﻤﻟﺴْﻄﻲ ﻣّﻤﺎ‬
‫ﻍ ﻟﻠﻨﺎﺱ ﻭﺇﻥ ﻛﺎﻧﺖ ﳐﺘﻠﻔﺔ ﻭﻣﻨﻘﻮﺻﺔ ﻣﻈﻠﻮﻣﺔ ﻭﻣ َﻐﻴﱠﺮﺓ ﻓﺎﻟﺒﺎﻗﻲ‬ ‫ﺗﻮﻻﹼﻩ ﺍﳊﹶﺠّﺎﺝ ﻭﻛﺘﺐٌ ﻛﺜﲑﺓﹲ ﻻ ﲢﺼﻰ ﻓﻴﻬﺎ ﺑﻼ ﹲ‬
‫ﻼ ﻟﺘﺴﻠﱡﻂ ﺍﻟﻄﺒﺎﺋﻊ ﺍﻟﻜﺎﻣﻠﺔ ‪.‬‬
‫ﻑ ﺷﺎﻑ ﻭﺍﻟﻐﺎﺋﺐ ﻣﻨﻬﺎ ﻛﺎﻥ ﺗﻜﻤﻴ ﹰ‬
‫ﻛﺎ ٍ‬
‫ﻓﺄﻣﺎ ﻓﻀﻴﻠﺔ ﺍﻟﺸﻌﺮ ﻓﻌﻠﻰ ﻣﺎ ﺣﻜﻴﻨﺎ ﻭﻣﻨﺘﻬﻰ ﻧﻔﻌِﻪ ﺇﱃ ﺣﻴﺚ ﺍﻧﺘﻬﻰ ﺑﻨﺎ ﺍﻟﻘﻮﻝ ‪.‬‬

‫ﻭﺣﺴُﺒُﻚ ﻣﺎ ﰲ ﺃﻳﺪﻱ ﺍﻟﻨﺎﺱ ﻣﻦ ﻛﺘﺐ ﺍﳊﺴﺎﺏ ﻭﺍﻟﻄﺐّ ﻭﺍﳌﻨﻄﻖ ﻭﺍﳍﻨﺪﺳﺔ ﻭﻣﻌﺮﻓ ِﺔ ﺍﻟﻠﱡﺤﻮﻥ ﻭﺍﻟﻔِﻼﺣﺔ ﻭﺍﻟﺘﱢﺠﺎﺭﺓ‬
‫ﻭﺃﺑﻮﺍﺏ ﺍﻷﺻﺒﺎﻍ ﻭﺍﻟﻌِﻄﺮ ﻭﺍﻷﻃﻌﻤﺔ ﻭﺍﻵﻻﺕ ﻭﻫﻢ ﺃﺗَﻮﻛﻢ ﺑﺎﳊﻜﻤﺔ ﻭﺑﺎﳌﻨﻔﻌﺔ ﺍﻟﱵ ﰲ ﺍﳊﻤﱠﺎﻣﺎﺕ ﻭﰲ‬
‫ﺍﻷﺻﻄﺮﻻﺑﺎﺕ ﻭﺍﻟ ﹶﻘﺮﹺﺳﻄﻮﻧﺎﺕ ﻭﺁﻻﺕ ﻣﻌﺮﻓﺔ ﺍﻟﺴﺎﻋﺎﺕ ﻭﺻﻨﻌﺔ ﺍﻟﺰﺟﺎﺝ ﻭﺍﻟ ﹸﻔﺴَﻴﻔِﺴﺎﺀ ﻭﺍﻷﺳﺮﻧﺞ ﻭﺍﻟﺰﳒﻔﻮﺭ‬
‫ﻭﺍﻟﻼ َﺯﻭَﺭﺩ ﻭﺍﻷﺷﺮﺑﺔ ﻭﺍﻷ ْﻧَﺒﺠَﺎﺕ ﻭﺍﻷﻳﺎﺭﺟﺎﺕ ﻭﻟﻜﻢ (‬
‫ﺍﳌﻴﻨﺎ ﻭﺍﻟﻨﺸﺎﺩﺭ‬

‫ﻭﺍﻟﺸﱠﺒَﻪ ﻭﺗﻌﻠﻴﻖ ﺍﳊﻴﻄﺎﻥ ﻭﺍﻷﺳﺎﻃﲔ ﻭﺭﺩﱡ ﻣﺎ ﻣﺎﻝ ﻣﻨﻬﺎ ﺇﱃ ﺍﻟﺘﻘﻮﱘ ﻭﳍﻢ ﺻﺐﱡ ﺍﻟﺰﺭﺩﺝ ﻭﺍﺳﺘﺨﺮﺍﺝ ﺍﻟﻨﱠﺸَﺎﺳْﺘَﺞ‬
‫ﻭﺗﻌﻠﻴﻖ ﺍﳋﹶﻴﺶ ﻭﺍﺗﱢﺨﺎﺫ ﺍﳉﻤﱠﺎﺯﺍﺕ ﻭﻋﻤﻞ ﺍﳊﹶﺮﱠﺍﻗﺎﺕ ﻭﺍﺳﺘﺨﺮﺍﺝ ﺷﺮﺍﺏ ﺍﻟﺪﺍ ِﺫﻱّ ﻭﻋﻤﻞ ﺍﻟﺪّﺑﺎﺑﺎﺕ ‪.‬‬

‫ﻣﺎ ﺍﺑﺘﺪﻋﻪ ﺍﳊﺠﺎﺝ ﻣﻦ ﺍﻟﺴﻔﻦ ﻭﺍﶈﺎﻣﻞ‬

‫ﲑ ﺍﳌﺨﺮﱠﺯﺓ ﻭﺍﳌﺪﻫﻮﻧﺔ ﻭﺍﳌﺴﻄﹼﺤﺔ ) ﺃ ﻭﱠﻝ َﺧ ﹾﻠ ﹴﻖ‬ ‫ﺝ ﺃ ﻭّ ﹶﻝ ﻣَﻦ ﺃﺟﺮﻯ ﰲ ﺍﻟﺒﺤﺮ ﺍﻟﺴﻔﻦ ﺍﳌﻘﻴﱠﺮﺓ ﺍﳌﺴﻤﱠﺮﺓ ﻏ َ‬‫ﻭﻛﺎﻥ ﺍﳊﺠﱠﺎ ُ‬
‫ﺾ ** َﻣﺤَﺎﻣ ﹲﻞ ﻟِﻘﺪﱢﻫﺎ‬
‫ﺐ ﺃﺻﺪﺍﻏِﻲ ﻓ ُﻬﻦﱠ ﺑﻴ ُ‬
‫ﻼ ﻭﺁﺟﹺﻼ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪َ ) :‬ﺷﻴﱠ َ‬‫َﻋ ِﻤ ﹶﻞ ﺍﶈﺎﻣِﻼ ** ﺃﺧﺰﹶﺍﻩُ ﺭﺑﱢﻲ ﻋﺎﺟ ﹰ‬
‫ﺾ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪:‬‬‫َﻧﻘِﻴ ُ‬

‫ﺾ ( ﻟﻮ ﻳﺘﻜﻮﻥ ﺳﻨﺔ ﱂ ﻳﻐﺮﺿﻮﺍ ﻭﻗﺎﻝ ﺍﻟﻘﻮﻡ ‪ :‬ﻟﻮﻻ ﻣﺎ‬ ‫ﺾ ** ﻣَﺤَﺎﻣِﻞﹲ ﻓﻴﻬﺎ ﺭﺟﺎﻝ ﻗﺒﱠ ُ‬
‫) ﺷﻴﱠﺐ ﺃﺻﺪﺍﻏِﻲ ﻓﻬﻦ ﺑﻴﱠ ُ‬
‫ﺸﺒَﻪ ﻭﻟﻮﻻ ﻏﹶﻀﺎﺭُ ﺍﻟﺼﲔ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ﱂ ﺗﻌﺮﻓﻮﺍ ﺍﻟﻐَﻀﺎﺭ‬ ‫ﻋﺮﱠﻓﻮﻛﻢ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﳊﹸﻤْﻼﻧﺎﺕ ﱂ ﺗﻌﺮﻓﻮﺍ ﺻﻨﻌﺔ ﺍﻟ َ‬
‫ﺹ ﺍﳌﻨﻔﻌﺔ ﻋﻦ ﲤﺎﻡ ﺍﻟﺼﱢﻴﲏّ ﻭﻋﻠﻰ ﺃﻥ ﺍﻟﺸﱠَﺒ َﻪ ﱂ ﺗﺴﺘﺨﺮﺟﻮﻩ ﻭﺇﻧﱠﻤﺎ‬‫ﻋﻠﻰ ﹶﺃﻥﱠ ﺍﻟﺬﻱ َﻋ ِﻤ ﹾﻠﺘُﻢ ﻇﺎﻫﺮٌ ﻓﻴﻪ ﺍﻟﺘﻮﻟﻴﺪ ﻣﻨﻘﻮ ُ‬
‫ﺫﻟﻚ ﻣﻦ ﺍﻷُﻣﻮﺭ ﺍﻟﱵ ﻭﻗﻌﺖ ﺍﺗّﻔﺎﻗﹰﺎ ﻟﺴﻘﻮﻁ ﺍﻟﻨﺎﻃﻒ ﻣﻦ ﻳﺪ ﺍﻷﺟﲑ ﰲ ﺍﻟﺼﱡﻔﹾﺮ ﺍﻟﺬﺍﺋﺐ ﹶﻓﺨِﻔﺘﻢ ﺇﻓﺴﺎﺩﻩ ﻓﹶﻠﻤﱠﺎ ﺭﺃﻳﺘﻢ‬
‫ﻣﺎ ﺃﻋﻄﺎﻩ ﻣﻦ ﺍﻟﻠﻮﻥ َﻋ ِﻤﻠﹾﺘﻢ ﰲ ﺍﻟﺰﻳﺎﺩﺓ ﻭﺍﻟﻨﻘﺼﺎﻥ ﻭﻛﺬﻟﻚ ﲨﻴ ُﻊ ﻣﺎ ﻬﺗﻴﱠﺄ ﻟﻜﻢ ﻭﻟﺴﺘﻢ ﲣﺮُﺟﻮﻥ ﰲ ﺫﻟﻚ ﻣﻦ ﺃﺣ ِﺪ‬
‫ﺃﻣﺮَﻳﻦ ‪ :‬ﺇﻣﱠﺎ ﺃﻥ ﺗﻜﻮﻧﻮﺍ ﺍﺳﺘﻌﻤﻠﺘﻢ ﺍﻻﺷﺘﻘﺎﻕ ﻣﻦ ﻋﻠ ﹺﻢ ﻣﺎ ﺃﻭﺭﺛﻮﻛﻢ ﻭﺇﻣّﺎ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﻬﺗﻴﱠﺄ ﻟﻜﻢ ﻣﻦ ﻃﺮﻳﻖ‬
‫ﺍﻻﺗﱢﻔﺎﻕ‬

‫ﺍﳉﻤﺎﺯﺍﺕ‬

‫ﲑ ﺍﻟﻨﺠﻴﺒﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﻋﻠﻴﻬﺎ‬

‫ﲔ ﺃﻥ ﻳَﺰﻳﺪُﻭﺍ ﰲ ﺳ ﹺ‬
‫ﺕ ﺃﻥﱠ ﹸﺃﻡﱠ ﺟﻌﻔﺮ ﺃﻣﺮﺕ ﺍﻟﺮﺣﱠﺎِﻟ َ‬
‫ﳉﻤﱠﺎﺯﺍ ِ‬
‫ﻭﻗﺪ ﻋﻠﻤﺘﻢ ﹶﺃﻥﱠ ﺃﹶ ﻭﱠﻝ ﺷﺄﻥ ﺍ ﹶ‬
‫ﺕ ﺍﻟﺮﺷﻴﺪ ﻓﻠﻤﺎ ُﺣﺮﱢﻛﺖ ﻣﺸَﺖ ﺿﺮﻭﺑﹰﺎ ﻣﻦ ﺍﳌﺸﻲ ﻭﺻﻨﻮﻓﹰﺎ ﻣﻦ ﺍﻟﺴﲑ ﻓﺠَﻤﺰﺕ ﰲ‬
‫ﻭﺧﺎﻓﺖ ﻓﻮ َ‬

‫ﺧﻼﻝ ﺫﻟﻚ ﻭﻭﺍﻓﻘﺖ ﺍﻣﺮﺃﹰﺓ ﲢﺴﻦ ﺍﻻﺧﺘﻴﺎﺭ ﻭﺗﻔﻬﻢ ﺍﻷﻣﻮﺭ ﻓﻮﺟﺪﺕ ﻟﺬﻟﻚ ﺍﳉﻤ ﹺﺰ ﺭﺍﺣ ﹰﺔ ﻭﻣﻊ ﺍﻟﺮﺍﺣﺔ ﻟﺬﱠﺓ‬
‫ﻓﺄﻣﺮﺗْﻬﻢ ﺃﻥ ﻳﺴﲑﻭﺍ ﻬﺑﺎ ﰲ ﺗﻠﻚ ﺍﻟﺴﱢﲑﺓ ﻓﻤﺎ ﺯﺍﻟﻮﺍ ﻳﻘﺮﱢﺑﻮﻥ ﻭﻳﺒﻌﱢﺪﻭﻥ ﻭﳜﻄﺌﻮﻥ ﻭﻳﺼﻴﺒﻮﻥ ﻭﻫﻲ ﰲ ﻛﻞﱢ ﺫﻟﻚ‬
‫ﺖ ﺣﱴ َﺷﺪَﻭﺍ ﻣﻦ ﻣﻌﺮﻓﺔ ﺫﻟﻚ ﻣﺎ َﺷﺪَﻭﺍ ﰒﱠ ﺇﻧّﻬﺎ ﻓﺮّﻏﺘﻬﻢ ﻹﲤﺎﻡ ﺫﻟﻚ ﺣﱴ ﰎﱠ‬
‫ﺗﺼﻮﱢﻬﺑﻢ ﻭﲣﻄﺌﹸﻬﻢ ﻋﻠﻰ ﻗﺪﺭ ﻣﺎ ﻋﺮ ﹶﻓ ْ‬
‫ﻉ ﺃﺛﺮ ‪( .‬‬
‫ﻭﺍﺳﺘﻮﻯ ﻭﻛﺬﻟﻚ ﻻ ﳜﻠﻮ ﲨﻴ ُﻊ ﺃﻣﺮﻛﻢ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﺗﱢﻔﺎﻗﹰﺎ ﺃﻭ ﺍﺗﱢﺒﺎ َ‬

‫ﺍﻟﺘﺮﻏﻴﺐ ﰲ ﺍﺻﻄﻨﺎﻉ ﺍﻟﻜﺘﺎﺏ‬

‫ﰒ ﺭﺟﻊ ﺑﻨﺎ ﺍﻟﻘﻮ ﹸﻝ ﺇﱃ ﺍﻟﺘﺮﻏﻴﺐ ﰲ ﺍﺻﻄﻨﺎﻉ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻻﺣﺘﺠﺎﺝ ﻋﻠﻰ َﻣ ْﻦ ﺯَﺭَﻯ ﻋﻠﻰ ﻭﺍﺿِﻊ ﺍﻟﻜﺘﺐ ﻓﺄﻗﻮﻝ ‪:‬‬
‫ﺇﻥﹼ ﻣﻦ ﺷﻜﺮ ﺍﻟﻨﻌﻤﺔ ﰲ ﻣﻌﺮﻓﺔ ﻣﻐﺎﻭﻱ ﺍﻟﻨﺎﺱ ﻭ َﻣﺮَﺍﺷﺪِﻫﻢ ﻭﻣﻀﺎﺭﱢﻫﻢ ﻭﻣﻨﺎﻓِﻌﻬﻢ ﺃﻥ ﻳُﺤَﺘﻤَﻞ ِﺛ ﹾﻘﻞﹸ ﻣﺆﻭﻧﺘﻬﻢ ﰲ‬
‫ﺴﺪَﻯ ﺇﻟﻴﻬﻢ ﻓﻠﻦ ﻳُﺼﺎ ﹶﻥ ﺍﻟﻌﻠ ُﻢ ﲟﺜﻞ ﺑﺬﹾﻟﻪ ﻭﻟﻦ ﺗُﺴﺘَﺒﻘﻰ‬
‫ﺗﻘﻮﳝﻬﻢ ﻭﺃﻥ ُﻳَﺘ َﻮﺧﱠﻰ ﺇﺭﺷﺎﺩُﻫﻢ ﻭﺇﻥ ﺟﻬﹺﻠﻮﺍ ﻓﻀ ﹶﻞ ﻣﺎ ُﻳ ْ‬
‫ﺐ ﺃﺑﻠ ﹸﻎ ﰲ ﺇﺭﺷﺎﺩﻫﻢ ﻣﻦ ﺗﻼﻗﻴﻬﻢ ﺇﺫ ﻛﺎﻥ ﻣﻊ ﺍﻟﺘّﻼﻗﻲ ﻳﺸﺘﺪﱡ ﺍﻟﺘﺼﻨﱡﻊ‬ ‫ﺍﻟﻨﻌﻤ ﹸﺔ ﻓﻴﻪ ﲟﺜﻞ ﻧﺸﺮﻩ ﻋﻠﻰ ﹶﺃﻥﱠ ﻗﺮﺍﺀﺓ ﺍﻟﻜﺘ ﹺ‬
‫ﳊ ِﻤﻴﱠﺔ ﻭﻋﻨﺪ ﺍﳌﻮﺍﺟَﻬ ِﺔ ﻭﺍﳌﻘﺎﺑﻠﹶﺔ ﻳﺸﺘﺪﱡ ﺣﺐﱡ ﺍﻟﻐﻠﹶﺒﺔ ﻭﺷﻬﻮﹸﺓ ﺍﳌﺒﺎﻫﺎِﺓ‬
‫ﻭﻳﻜﺜﹸﺮ ﺍﻟﺘﻈﺎﻟﹸﻢ ﻭﺗُﻔﺮﻁ ﺍﻟﻌﺼﺒﻴّﺔ ﻭﺗﻘﻮَﻯ ﺍ ﹶ‬
‫ﻭﺍﻟﺮﻳﺎﺳﺔ ﻣﻊ ﺍﻻﺳﺘﺤﻴﺎﺀ ﻣﻦ ﺍﻟﺮﺟﻮﻉ ﻭﺍﻷﻧﻔِﺔ ﻣﻦ ﺍﳋﻀﻮﻉ ﻭﻋﻦ ﲨﻴ ﹺﻊ ﺫﻟﻚ ﲢﺪُﺙ ﺍﻟﻀﻐﺎﺋﻦ ﻭﻳﻈﻬ ُﺮ ﺍﻟﺘﺒﺎﻳﻦ‬
‫ﺏ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺼﱢﻔِﺔ ﻭﻋﻠﻰ ﻫﺬﻩ‬ ‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻘﻠﻮ ُ‬
 ‫ﺖ ﻣﻦ ﺍﻟﺘﻌﺮﱡﻑ ﻭﻋﻤِﻴﺖ ﻋﻦ ﻣﻮﺍﺿﻊ ﺍﻟﺪﻻﻟﺔ ﻭﻟﻴﺴﺖ ﰲ ﺍﻟﻜﺘﺐ ﻋِﻠﱠﺔﹲ ﲤﻨَﻊ ﻣﻦ ﺩَﺭْﻙ ﺍﻟﺒُﻐْﻴﺔ ﻭﺇﺻﺎﺑﺔ‬ ‫ﺍﳍﻴﺌﺔ ﺍﻣﺘﻨﻌ ْ‬
‫ﺍﳊﺠﱠﺔ ﻷﻥﱠ ﺍﳌﺘﻮﺣﱢﺪ ﹺﺑ َﺪﺭْﺳﻬﺎ ﻭﺍﳌﻨﻔﺮﺩ ﺑﻔﻬﻢ ﻣﻌﺎﻧﻴﻬﺎ ﻻ ﻳﺒﺎﻫﻲ ﻧﻔﺴَﻪ ﻭﻻ ﻳﻐﺎﻟﺐ ﻋﻘﻠﹶﻪ ﻭﻗﺪ ﻋَﺪِﻡ َﻣ ْﻦ ﻟﻪ ﻳُﺒﺎﻫﻲ َﻭ ِﻣ ْﻦ‬
‫ﺃﺟﻠﻪ ﻳﻐﺎﻟﺐ ‪.‬‬

‫ﺍﻟﻜﺘﺎﺏ ﻗﺪ ﻳﻔﻀﻞ ﺻﺎﺣﺒﻪ‬

‫ﺏ ﻳُﻘﺮﺃ ﺑﻜﻞﱢ ﻣﻜﺎﻥ‬

‫ﺏ ﻗﺪ ﻳﻔﻀ ﹸﻞ ﺻﺎﺣﺒَﻪ ﻭﻳﺘﻘﺪﱠﻡ ﻣﺆﻟﱢﻔﹶﻪ ﻭﻳﺮﺟﱢﺢ ﻗﻠﻤَﻪ ﻋﻠﻰ ﻟﺴﺎﻧﹺﻪ ﺑﺄﻣﻮﺭ ‪ :‬ﻣﻨﻬﺎ ﺃﻥﹼ ﺍﻟﻜﺘﺎ َ‬
‫ﻭﺍﻟﻜﺘﺎ ُ‬
‫ﲔ ﺍﻷﻋﺼﺎﺭ ﻭﺗﺒﺎﻋُ ِﺪ ﻣﺎ ﺑﲔ ﺍﻷﻣﺼﺎﺭ‬ ‫ﺕ ﻣﺎ ﺑ َ‬‫ﻭﻳﻈﻬ ُﺮ ﻣﺎ ﻓﻴﻪ ﻋﻠﻰ ﻛﻞﱢ ﻟﺴﺎﻥ ﻭﻳُﻮﺟَﺪ ﻣﻊ ﻛﻞﱢ ﺯﻣﺎﻥ ﻋﻠﻰ ﺗﻔﺎﻭ ِ‬
‫ﺲ‬
‫ﻭﺫﻟﻚ ﺃﻣﺮٌ ﻳﺴﺘﺤﻴﻞ ﰲ ﻭﺍﺿﻊ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳌﻨﺎﺯﻉ ﰲ ﺍﳌﺴﺄﻟﺔ ﻭﺍﳉﻮﺍﺏ ﻭﻣﻨﺎﻗﻠ ﹸﺔ ﺍﻟﻠﺴﺎﻥ ﻭﻫﺪﺍﻳﺘﻪ ﻻ ﲡﻮﺯﺍﻥ ﳎﻠ َ‬
‫ﺻﺎﺣﺒﻪ ﻭﻣﺒﻠ ﹶﻎ ﺻﻮﺗِﻪ ﻭﻗﺪ ﻳﺬﻫﺐ ﺍﳊﻜﻴ ُﻢ ﻭﺗﺒﻘﻰ ﻛﺘﺒُﻪ ﻭﻳﺬﻫﺐ ﺍﻟﻌﻘﻞﹸ ﻭﻳﺒﻘﻰ ﺃﺛﺮﻩ ﻭﻟﻮﻻ ﻣﺎ ﺃﻭﺩﻋﺖ ﻟﻨﺎ ﺍﻷﻭﺍﺋ ﹸﻞ‬
‫ﻉ ِﺳَﻴﺮﹺﻫﺎ ﺣﺘﱠﻰ ﺷﺎﻫﺪﻧﺎ ﻬﺑﺎ ﻣﺎ ﻏﺎﺏ ﻋﻨﱠﺎ ﻭﻓﺘﺤﻨﺎ ﻬﺑﺎ ﻛﻞﱠ‬‫ﺐ ﺣﻜﻤﺘﻬﺎ ﻭﺩﻭﱠﻧﺖ ﻣﻦ ﺃﻧﻮﺍ ﹺ‬ ‫ﰲ ﻛﺘﺒﻬﺎ ﻭﺧﻠﱠﺪﺕ ﻣﻦ ﻋﺠﻴ ﹺ‬
‫ﻣﺴﺘﻐﻠﻖ ﻛﺎﻥ ﻋﻠﻴﻨﺎ ﻓﺠﻤَﻌﻨﺎ ﺇﱃ ﻗﻠﻴﻠﻨﺎ ﻛﺜﲑَﻫﻢ ﻭﺃﺩﺭﻛﻨْﺎ ﻣﺎ ﱂ ﻧﻜﻦ ﻧﺪﺭﻛﹸﻪ ﺇﻻﹼ ﻬﺑﻢ ﳌﺎ َﺣﺴُ َﻦ ﺣﻈﱡﻨﺎ ﻣﻦ ﺍﳊﻜﻤﺔ‬
‫ﻭﻟﻀﻌُﻒ ﺳَﺒُﺒﻨَﺎ ﺇﱃ ﺍﳌﻌﺮﻓﺔ ﻭﻟﻮ ﳉﺄﻧﺎ ﺇﱃ ﻗﺪﺭ ﻗﻮﱠﺗِﻨﺎ ﻭﻣﺒﻠﻎ ﺧﻮﺍﻃﺮﹺﻧﺎ ﻭﻣﻨﺘﻬﻰ ﲡﺎﺭﹺﺑﻨﺎ‬

‫ﻱ ﻋﻘﻴﻤﹰﺎ ﻭﺍﳋﺎﻃِﺮ‬
‫ﳌﺎ ﺗﺪﺭﻛﻪ ﺣﻮﺍﺳﱡﻨﺎ ﻭﺗﺸﺎﻫﺪُﻩ ﻧﻔﻮﺳﻨﺎ ﻟﻘﻠﱠﺖ ﺍﳌﻌﺮﻓﹸﺔ ﻭ َﺳﻘﹶﻄﺖ ﺍ ِﳍﻤّﺔ ﻭﺍﺭﺗﻔﻌﺖ ﺍﻟﻌﺰﳝﺔ ﻭﻋﺎﺩ ﺍﻟﺮﺃ ُ‬
‫ﻓﺎﺳﺪﹰﺍ ﻭﻟﹶﻜﻞﱠ ﺍﳊﺪﱡ ﻭﺗﺒﻠﱠﺪ ﺍﻟﻌﻘﻞ ‪.‬‬

‫ﺃﻓﻀﻞ ﺍﻟﻜﺘﺐ‬

‫ﺐ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻓﻴﻬﺎ ﺍ ﹸﳍﺪَﻯ ﻭﺍﻟﺮﲪﺔ ﻭﺍﻹﺧﺒﺎ ُﺭ ﻋﻦ‬

‫ﻭﺃﻛﺜ ُﺮ ِﻣ ْﻦ ﻛﺘﺒﻬﻢ ﻧﻔﻌﹰﺎ ﻭﺃﺷﺮﻑ ﻣﻨﻬﺎ َﺧﻄﹶﺮﹰﺍ ﻭﺃﺣﺴ ُﻦ ﻣﻮﻗﻌﹰﺎ ﻛُﺘ ُ‬
‫ﺐ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﰲ (‬ ‫ﻒ ﻛﻞﱢ ﺳﻴﱢﺌ ٍﺔ ﻭﺣﺴَﻨﺔ ﻭﻣﺎﺯﺍﻟﺖ ﻛﺘ ُ‬‫ﻛﻞﱢ ﺣﻜﻤﺔ ﻭﺗﻌﺮﹺﻳ ُ‬
‫ﺐ ﻓِﻴ ِﻪ ﻭﻗﺎﻝ ‪ :‬ﻣَﺎ ﹶﻓﺮﱠ ﹾﻃﻨَﺎ ﰲ‬
‫ﺏ ﻻ َﺭْﻳ َ‬
‫ﻚ ﺍ ﹾﻟ ِﻜﺘَﺎ ُ‬
‫ﺍﻷﻟﻮﺍﺡ ﻭﺍﻟﺼﱡﺤُﻒ ﻭﺍﳌﻬﺎﺭﹺﻕ ﻭﺍﳌﺼﺎﺣﻒ ﻭﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞﱠ ﺍ ﹶﱂ ﺫﻟ َ‬
‫ﺏ ِﻣ ْﻦ ﺷَﻲ ٍﺀ ﻭﻳﻘﺎﻝ ﻷﻫﻞ ﺍﻟﺘﱠﻮﺭﺍ ِﺓ ﻭﺍﻹﻧْﺠﻴﻞ ‪ :‬ﺃﻫﻞ ﺍﻟﻜِﺘﺎﺏ ‪.‬‬
‫ﺍ ﹾﻟ ِﻜﺘَﺎ ﹺ‬

‫ﻣﻮﺍﺻﻠﺔ ﺍﻟﺴﲑ ﰲ ﺧﺪﻣﺔ ﺍﻟﻌﻠﻢ‬

‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺳﺒﻴﻠﹸﻨﺎ ﹶﳌ َْﻦ ﺑﻌﺪَﻧﺎ ﻛﺴﺒﻴ ﹺﻞ ﻣَﻦ ﻛﺎﻥ ﻗﺒﻠﻨﺎ ﻓﻴﻨﺎ ﻋﻠﻰ ﺃﻧﱠﺎ ﻭﻗﺪ ﻭﺟﺪْﻧﺎ ﻣﻦ ﺍﻟﻌﱪﺓ ﺃﻛﺜ َﺮ ﳑّﺎ ﻭﺟﺪﻭﺍ‬
‫ﻛﻤﺎ ﺃﻥﱠ ﻣَﻦ ﺑﻌﺪَﻧﺎ ﳚ ُﺪ ﻣﻦ ﺍﻟﻌِﱪﺓ ﺃﻛﺜ َﺮ ﳑّﺎ ﻭﺟﺪْﻧﺎ ﻓﻤﺎ ﻳﻨﺘﻈﺮ ﺍﻟﻌﺎ ﹸﱂ ﺑﺈﻇﻬﺎﺭ ﻣﺎ ﻋﻨﺪَﻩ ﻭﻣﺎ ﳝﻨَﻊ ﺍﻟﻨﺎﺻ َﺮ ﻟﻠﺤﻖﱢ ﻣﻦ‬
‫ﺢ ﺍﻟﺪﻫ ُﺮ ﻭﺧﻮﻯ ﳒﻢ ﺍﻟﺘﱠ ِﻘﻴﱠﺔ‬
‫ﺍﻟﻘﻴﺎ ﹺﻡ ﲟﺎ ﻳﻠﺰﻣُﻪ ﻭﻗﺪ ﺃﻣﻜﻦ ﺍﻟﻘﻮ ﹸﻝ ﻭﺻﻠ َ‬

‫ﲔ ﺇﻧﺴﺎﻧﹰﺎ‬‫ﻕ ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﻌﻠﻢ ﻭﻟﻴﺲ ﳚ ُﺪ ﺍﻹﻧﺴﺎ ﹸﻥ ﰲ ﻛﻞ ﺣ ﹴ‬ ‫ﺴ َﺪ ﺍﻟ ِﻌﻲﱡ ﻭﺍﳉﻬﻞ ﻭﻗﺎﻣﺖ ﺳﻮ ُ‬ ‫ﺢ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻛ َ‬ ‫ﺖ ﺭﹺﻳ ُ‬
‫ﻭ َﻫﺒﱠ ْ‬
‫ﺲ ﻋﻦ ﻣﻐﺎﻟﺒﺔ ﺍﻟﻌﺎﱂ ﺃﺷﺪﱡ ﻣﻨﻪ ﻭﺍﳌﺘﻌﻠﱢﻢ ﳚ ُﺪ‬
‫ﻑ ﺍﻟﻨﻔ ﹺ‬
‫ﱪ ﻋﻠﻰ ﺇﻓﻬﺎﻡ ﺍﻟﺮﻳﱢﺾ ﺷﺪﻳﺪ ﻭﺻﺮ ُ‬ ‫ﻳ َﺪﺭﱢﺑﻪ ﻭﻣﻘ ﻮﱢﻣﹰﺎ ﻳﺜﻘﱢﻔﻪ ﻭﺍﻟﺼ ُ‬
‫ﺏ ﻋﺘﻴﺪﹰﺍ ﻭﲟﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﻗﺎﺋﻤﹰﺎ ﻭﻣﺎ ﺃﻛﺜ َﺮ ﻣَﻦ ﻓﺮﱠﻁ ﰲ ﺍﻟﺘﻌﻠﻴﻢ ﺃﻳَﺎﻡ ﺧُﻤﻮ ﹺﻝ ﺫﻛﺮﻩ ﻭﺃﻳﱠﺎﻡ ﺣَﺪﺍﺛ ِﺔ‬
‫ﰲ ﻛﻞﱢ ﻣﻜﺎ ٍﻥ ﺍﻟﻜﺘﺎ َ‬
‫ﺴﻨُﻬﺎ ﻭﻣَُﺒﻴﱠﻨُﻬﺎ ﻭﳐﺘَﺼﺮَﻫﺎ ﹶﻟﻤَﺎ ﲢﺮﱠﻛﺖ ﳘ ُﻢ ﻫﺆﻻﺀ ﻟﻄﻠﺐ ﺍﻟﻌﻠﻢ ﻭﻧﺰﻋﺖ ﺇﱃ ﺣﺐﱢ‬
‫ﺐ ﻭﺣ َ‬
‫ﺳﻨﱢﻪ ﻭﻟﻮﻻ ﺟﹺﻴﺎﺩُ ﺍﻟﻜﺘ ﹺ‬
‫ﺖ ﻣﻦ ﺣﺎﻝ ﺍﳉﻬﻞ ﻭﺃﹶﻥ ﺗﻜﻮﻥ ﰲ ﻏِﻤﺎﺭ ﺍﳊﹶﺸْﻮ ﻭﻟﹶﺪﺧﻞ ﻋﻠﻰ ﻫﺆﻻﺀ ﻣﻦ ﺍﳋﹶﻠ ﹺﻞ ﻭﺍﳌﻀﺮﱠﺓ ﻭﻣﻦ ﺍﳉﻬﻞ‬ ‫ﺍﻷﺩﺏ ﻭﺃﹺﻧ ﹶﻔ ْ‬
‫ﻭﺳﻮﺀ ﺍﳊﺎﻝ ﻭﻣﺎ ﻋﺴﻰ ﺃﻻ ﳝﻜﻦ ﺍﻹﺧﺒﺎﺭُ ﻋﻦ ﻣﻘﺪﺍﺭﻩ ﺇﻻﹼ ﺑﺎﻟﻜﻼﻡ ﺍﻟﻜﺜﲑ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﻋﻤ ُﺮ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻋﻨﻪ‬
‫‪ :‬ﺗﻔﻘﱠﻬﻮﺍ ﻗﺒ ﹶﻞ ﺃﻥ ﺗﺴﻮﺩﻭﺍ‬

‫ﻛﺘﺐ ﺃﰊ ﺣﻨﻴﻔﺔ‬

‫ﺐ ﺍﻵﺛﺎ َﺭ ﻭﺗﺄﻭﻳ ﹶﻞ ﺍﻟﻘﺮﺁﻥ ﻭﳚﺎﻟﺲ ﺍﻟﻔﻘﻬﺎ َﺀ ﲬﺴﲔ ﻋﺎﻣﹰﺎ ﻭﻫﻮ ﻻ ﻳُﻌﺪﱡ ﻓﻘﻴﻬﹰﺎ ﻭﻻ ﻳُﺠﻌَﻞ ﻗﺎﺿﻴﹰﺎ‬
‫ﻭﻗﺪ ﲡ ُﺪ ﺍﻟﺮﺟ ﹶﻞ ﻳﻄﻠ ُ‬
‫ﺐ ﺍﻟﺸﺮﻭﻁ ﰲ ﻣﻘﺪﺍ ﹺﺭ ﺳﻨ ٍﺔ ﺃﻭ ﺳﻨﺘﲔ ﺣﱴ‬ ‫ﻆ ﻛﺘ َ‬
‫ﻓﻤﺎ ﻫﻮ ﺇﻻﹼ ﺃﻥ ﻳﻨﻈ َﺮ ﰲ ﻛﺘﺐ ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﺃﺷﺒﺎﻩ ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﳛ ﹶﻔ ﹶ‬
‫ﳊﺮَﺍ ﺃﻻﹼ ﳝﺮﱠ ﻋﻠﻴﻪ ﻣﻦ ﺍﻷﻳّﺎﻡ ﺇﻻﱠ ﺍﻟﻴﺴﲑ ﺣﺘﱠﻰ ﻳﺼﲑ ﺣﺎﻛﻤﹰﺎ ﻋﻠﻰ‬ ‫ﲤﺮﱠ ﺑﺒﺎﺑﻪ ﻓﺘﻈﻦ ﺃﻧﻪ ﻣﻦ ﺑﺎﺏ ﺑﻌﺾ ﺍﻟﻌُﻤﱠﺎﻝ ﻭﺑﺎ ﹶ‬
‫ﻣﺼ ﹴﺮ ﻣﻦ ﺍﻷﻣﺼﺎﺭ ﺃﻭ ﺑﻠ ٍﺪ ﻣﻦ ﺍﻟﺒﻠﺪﺍﻥ‬

‫ﺐ ﻛﺘﺎﺑﹰﺎ ﺃﻻ ﻳﻜُﺘﺒَﻪ ﺇﻻﹼ ﻋﻠﻰ ﹶﺃﻥﱠ ﺍﻟﻨﱠﺎﺱ ﻛﻠﱠﻬﻢ ﻟﻪ ﺃﻋﺪﺍﺀ ﻭﻛﻠﱡﻬﻢ‬

‫ﻭﺟﻮﺏ ﺍﻟﻌﻨﺎﻳﺔ ﺑﺘﻨﻘﻴﺢ ﺍﳌﺆﻟﻔﺎﺕ ﻭﻳﻨﺒﻐﻲ ﳌﻦ ﻛﹶﺘ َ‬
‫ﻼ ﻭﻻ ﻳﺮﺿﻰ ﺑﺎﻟﺮﺃﻱ ﺍﻟﻔﻄﲑ ﻓﺈﻥﱠ ﻻﺑﺘﺪﺍ ِﺀ‬ ‫ﻋﺎﱂﹲ ﺑﺎﻷﻣﻮﺭ ﻭﻛﻠﱡﻬﻢ ﻣﺘﻔﺮﱢﻍ ﻟﻪ ﰒ ﻻ ﻳﺮﺿﻰ ﺑﺬﻟﻚ ﺣﱴ ﻳﺪﻉ ﻛﺘﺎﺑﻪ ﻏﹸ ﹾﻔ ﹰ‬
‫ﺲ ﻭﺍﻓﺮﺓ ﺃﻋﺎﺩ‬
‫ﺖ ﺍﻷﺧﻼﻁﹸٍ ﻭﻋﺎﺩﺕ ﺍﻟﻨﻔ ُ‬ ‫ﺏ ﻓﺘﻨ ﹰﺔ ﻭ ُﻋﺠُﺒﹰﺎ ﻓﺈﺫﺍ ﺳﻜﻨﺖ ﺍﻟﻄﺒﻴﻌ ﹸﺔ ﻭﻫﺪﺃﺕ ﺍﳊﺮﻛﺔ ﻭﺗﺮﺍ َﺟَﻌ ِ‬ ‫ﺍﻟﻜﺘﺎ ﹺ‬
‫ﺺ ﻣﻦ ﻭ َﺯ ِﻥ ﺧﻮﻓِﻪ ﻣﻦ ﺍﻟﻌﻴﺐ‬
‫ﻒ ﻣﻦ ﻳﻜﻮ ﹸﻥ ﻭﺯ ﹸﻥ ﻃ َﻤﻌُﻪ ﰲ ﺍﻟﺴﻼﻣ ﹶﺔ ﺃﻧ ﹶﻘ َ‬‫ﺍﻟﻨﱠﻈﺮ ﻓﻴﻪ ﹶﻓَﻴَﺘ َﻮﻗﱠﻒُ ﻋﻨﺪ ﻓﺼﻮﻟﻪ ﺗﻮ ﱡﻗ َ‬
‫ﻒ ﻋﻨﺪ‬
‫ﺚ َﺗ ُﻐﺮﱡ ﺍﻟﻘﻮ َﻡ ﺧﻠﻮﺗُﻪ ** ﺣﺘﱠﻰ َﻳ ِﻠﺞﱠ ﻬﺑﻢ ِﻋﻲﱞ ﻭﺇﻛﺜﺎ ُﺭ ( ﻭﻳﻘ ُ‬
‫ﻭﻳﺘﻔﻬﱠﻢ ﻣﻌﲎ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) ( :‬ﺇﻥﱠ ﺍﳊﺪﻳ ﹶ‬
‫ﺴﺮﱡ ﻓﻴﺨﺎﻑ ﺃﻥ ﻳﻌﺘﺮﻳﻪ ﻣﺎ ﺍﻋﺘﺮﻯ َﻣ ْﻦ ﺃﺣﺮﻯ ﻓﺮﺳﻪ ﻭﺣﺪَﻩ ﺃﻭ ﺧﻼ ﺑﻌﻠﻤﻪ‬ ‫ﺠ ﹴﺮ ﰲ ﺍﳋﹶﻼ ِﺀ ُﻳ َ‬
‫ﻗﻮﳍﻢ ﰲ ﺍﳌﺜﻞ ‪ :‬ﻛ ﱡﻞ ﻣُ ْ‬
‫ﻋﻨﺪ ﻓﻘ ِﺪ ﺧﺼﻮﻣﻪ ﻭﺃﻫﻞ ﺍﳌﻨﺰﻟﺔ ﻣﻦ ﺃﻫﻞ ﺻﻨﺎﻋﺘﻪ ‪.‬‬

‫ﺗﺪﺍﻋﻲ ﺍﳌﻌﺎﱐ ﰲ ﺍﻟﺘﺄﻟﻴﻒ‬

‫ﺏ ﻋﻨﺪ ﺿﺮﺑﻪ ﻭﻋﻘﺎﺑﻪ‬

‫ﺐ ﺍﻟﻘﻠﻢ ﻳﻌﺘﺮﻳﻪ ﻣﺎ ﻳﻌﺘﺮﻱ ﺍﳌﺆﺩﱢ َ‬
‫ﻭﻟﻴﻌﻠﻢ ﺃﻥﱠ ﺻﺎﺣ َ‬

‫ﺏ ﻭﻫﻮ ﺳﺎﻛ ُﻦ ﺍﻟﻄﺒﺎﻉ ﻓﺄﺭﺍﻩ ﺍﻟﺴﻜﻮ ﹸﻥ ﺃﻥﱠ‬

‫ﻓﻤﺎ ﺃﻛﺜﺮ ﻣﻦ ﻳَﻌﺰ ﹺﻡ ﻋﻠﻰ ﲬﺴ ِﺔ ﺃﺳﻮﺍﻁ ﻓﻴﻀﺮﺏ ﻣﺎﺋﺔ ﻷﻧﱠﻪ ﺍﺑﺘﺪﺃ ﺍﻟﻀﺮ َ‬
‫ﺐ ﺃﻥﹼ ﺍﻟﺮﺃﻱ ﰲ‬
‫ﺍﻟﺼﻮﺍﺏ ﰲ ﺍﻹﻗﻼﻝ ﻓﻠﻤﺎ ﺿﺮﺏ ﲢﺮﱠﻙ ﺩﻣُﻪ ﻓﺄﺷﺎﻉ ﻓﻴﻪ ﺍﳊﺮﺍﺭ ﹶﺓ ﻓﺰﺍ َﺩ ﰲ ﻏﻀﺒﻪ ﻓﺄﺭﺍﻩ ﺍﻟﻐﻀ ُ‬
‫ﺏ ﻭﻫﻮ ﻳُﺮﻳﺪ ﻣﻘﺪﺍ َﺭ ﺳﻄﺮﻳﻦ ﻓﻴﻜﺘﺐ‬ ‫ﺍﻹﻛﺜﺎﺭ ﻭﻛﺬﻟﻚ ﺻﺎﺣﺐ ﺍﻟﻘﻠﻢ ﻓﻤﺎ ﺃﻛﺜ َﺮ ﻣﻦ ﻳﺒﺘﺪﺉ ﺍﻟﻜﺘﺎ َ‬

‫ﻣﻘﺎﻳﺴﺔ ﺑﲔ ﺍﻟﻮﻟﺪ ﻭﺍﻟﻜﺘﺎﺏ‬

‫ﺢ ﰲ ﻋﲔ ﻏﲑﻩ ﻓﻠﻴﻌﻠ ْﻢ‬ ‫ﻭﺍﻋﻠﻢ ﹶﺃﻥﱠ ﺍﻟﻌﺎﻗ ﹶﻞ ﺇ ﹾﻥ ﱂ ﻳﻜﻦ ﺑﺎﳌﺘﺘﺒﱢﻊ ﻓﻜﺜﲑﹰﺍ ﻣﺎ ﻳﻌﺘﺮﻳﻪ ﻣﻦ ﻭﻟﺪﻩ ﹶﺃ ﹾﻥ ﳛﺴُ َﻦ ﰲ ﻋﻴﻨﻪ ﻣﻨﻪ ﺍﳌﻘﺒﱠ ُ‬
‫ﺏ ﻧﺴﺒﹰﺎ ﻣﻨﻪ ﻣﻦ ﺍﺑﻨﻪ ﻭﺣﺮ ﹶﻛﺘَﻪ ﺃﻣﺲﱡ ﺑﻪ ﹺﺭﺣْﻤﹰﺎ ﻣﻦ ﻭﻟﺪﻩ َﻷﻥﱠ ﺣﺮﻛﺘَﻪ ﺷﻲﺀٌ ﺃﺣﺪﺛﹶﻪ ﻣﻦ ﻧﻔﺴﻪ ﻭﺑﺬﺍِﺗ ِﻪ‬ ‫ﺃﻥﱠ ﻟﻔﻈﻪ ﺃﻗﺮ ُ‬
‫ﺨ ﹶﻄ ِﺔ ﻳﺘﻤﺨﱠﻄﻬﺎ ﻭﺍﻟﻨﱡﺨَﺎﻣ ِﺔ ﻳﻘﺬِﻓﻬﺎ ﻭﻻ ﺳﻮﺍﺀٌ‬ ‫ﻭﻣﻦ ﻋﲔ ﺟﻮﻫﺮﹺﻩ ﹶﻓﺼَﻠﺖ ﻭﻣﻦ ﻧﻔﺴِﻪ ﻛﺎﻧﺖ ﻭﺇﻧﱠﻤﺎ ﺍﻟﻮﻟ ُﺪ ﻛﺎﳌ ْ‬
‫ﺇﺧﺮﺍﺟُﻚ ِﻣ ْﻦ ﺟﺰﺋﻚ ﺷﻴﺌﹰﺎ ﱂ ﻳﻜﻦ ﻣﻨﻚ ﻭﺇﻇﻬﺎﺭُﻙ ﺣﺮﻛ ﹰﺔ ﱂ ﺗﻜﻦ ﺣﺘﱠﻰ ﻛﺎﻧﺖ ﻣﻨﻚ ﻭﻟﺬﻟﻚ ِﲡﺪُ ﻓﺘﻨ ﹶﺔ ﺍﻟﺮﺟُﻞ‬
‫ﻕ ﻓﺘﻨﺘِﻪ ﲜﻤﻴ ﹺﻊ ﻧﻌﻤﺘﻪ ‪.‬‬
‫ﺑﺸِﻌﺮﹺﻩ ﻭﻓﺘﻨﺘَﻪ ﺑﻜﻼﻣِﻪ ﻭﻛﺘﺒﹺﻪ ﻓﻮ َ‬
 ‫ﻣﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﻋﻠﻴﻪ ﻟﻐﺔ ﺍﻟﻜﺘﺐ‬

‫ﺝ‬
‫ﺝ ﻣﻨﻪ ﺇﱃ ﺇﻓﻬﺎﻡ ﻣﻌﺎﻧﻴﻪ ﺣَﺘﱠﻰ ﻻ ﳛﺘﺎ ُ‬
‫ﺏ ﺇﱃ ﺷﻲ ٍﺀ ﺃﺣﻮ َ‬
‫ﻭﻟﻴﺲ ﺍﻟﻜﺘﺎ ُ‬

‫ﺝ ِﻣ َﻦ ﺍﻟﻠﻔﻆ ﺇﱃ ﻣﻘﺪﺍ ﹴﺭ ﻳﺮﺗﻔﻊ ﺑﻪ َﻋ ْﻦ ﺃﻟﻔﺎﻅ ﺍﻟﺴﱢ ﹾﻔ ﹶﻠ ِﺔ ﻭﺍﳊﹶﺸْﻮ ﻭﳛﻄﱡﻪ ﻣﻦ ﻏﺮﻳﺐ‬

‫ﺍﻟﺴﺎﻣﻊ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﺮﻭﻳﱠﺔ ﻭﳛﺘﺎ ُ‬
‫ﺸﻲﱢ ﺍﻟﻜﻼﻡ ﻭﻟﻴﺲ ﻟﻪ ﹶﺃ ﹾﻥ ﻳﻬﺬﱢﺑَﻪ ﺟﺪّﹰﺍ ﻭﻳﻨﻘﱢﺤَﻪ ﻭﻳﺼﻔﱢﻴﻪ ﻭﻳﺮ ﻭّﻗﻪ ﺣﱴ ﻻ ﻳﻨ ِﻄ َﻖ ﺇﻻﹼ ﹺﺑﹸﻠﺐﱢ ﺍﻟﱡﻠﺐﱢ‬ ‫ﺍﻷﻋﺮﺍﺏ ﻭ َﻭ ْﺣ ِ‬
‫ﻂ ﺯﻭﺍﺋِﺪﻩ ﺣﺘﱢﻰ ﻋﺎﺩ ﺧﺎﻟﺼﹰﺎ ﻻ ﺷَ ﻮْﺏ ﻓﻴﻪ ﻓﺈﻧﱠﻪ ﺇﻥْﹼ ﻓﻌﻞ ﺫﻟﻚ ﱂ ُﻳ ﹾﻔ َﻬ ْﻢ ﻋﻨﻪ‬ ‫ﻭﺑﺎﻟﻠﻔﻆ ﺍﻟﺬﻱ ﻗﺪ ﺣﺬﻑ ﹸﻓﻀُﻮﻟﹶﻪ ﻭﺃﺳﻘ ﹶ‬
‫ﻁ ﻣﻦ ﺍﻟﻜﻼﻡ ﻭﺻﺎﺭﺕ ﺃﻓﻬﺎﻣُﻬﻢ ﻻ‬ ‫ﺱ ﻛﻠﱠﻬﻢ ﻗﺪ ﺗﻌ ﻮﱠﺩﻭﺍ ﺍﳌﺒﺴﻮ ﹶ‬ ‫ﺇﻻ ﺑﺄﻥ ﳚﺪﱢﺩ ﳍﻢ ﺇﻓﻬﺎﻣﹰﺎ ِﻣﺮَﺍﺭﹰﺍ ﻭﺗَﻜﺮﺍﺭﹰﺍ ﻷﻥﱠ ﺍﻟﻨﱠﺎ َ‬
‫ﺗﺰﻳﺪ ﻋﻠﻰ ﻋﺎﺩﺍﻬﺗﻢ ﺇﻻ ﺑﺄﻥ ﻳﻌﻜﺲ ﻋﻠﻴﻬﺎ ﻭﻳﺆﺧﺬ ﻬﺑﺎ ﺃﻻ ﺗَﺮَﻯ ﺃﻥﱠ ﻛﺘﺎﺏ ﺍﳌﻨﻄﻖ ﺍﻟﺬﻱ ﻗﺪ ﻭُﺳﻢ ﻬﺑﺬﺍ ﺍﻻﺳﻢ ﻟﻮ‬
‫ﺱ ﻛﻼﻡٌ ﻳﺪﻭﺭ ﻭﻫﻮ ﻋﺮﰊﱞ‬
‫ﻗﺮﺃﺗَﻪ ﻋﻠﻰ ﲨﻴ ﹺﻊ ﺧﻄﺒﺎﺀ ﺍﻷﻣﺼﺎﺭ ﻭﺑﻠﻐﺎ ِﺀ ﺍﻷﻋﺮﺍﺏ ﳌﺎ ﻓﻬﻤﻮﺍ ﺃﻛﺜﺮَﻩ ﻭﰲ ﻛﺘﺎﺏ ﺇﻗﻠﻴ ِﺪ َ‬
‫ﺾ ﺍﳋﻄﺒﺎﺀ ﳌﺎ ﻓﻬﻤﻪ ﻭﻻ ﳝﻜﻦ ﺃﻥ ﻳﻔﻬﱢﻤﻪ ﻣﻦ ﻳﺮﻳﺪ ﺗﻌﻠﻴﻤﻪ ﻷﻧﱠﻪ ﳛﺘﺎﺝ ﺇﱃ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ‬‫ﻭﻗﺪ ﺻُﻔﱢﻲ ﻭﻟﻮ ﲰِﻌﻪ ﺑﻌ ُ‬
‫ﻋﺮَﻑ ﺟﻬ ﹶﺔ (‬
‫ﺍﻷﻣﺮ ﻭﺗﻌ ﻮﱠﺩ ﺍﻟﻠﻔﻆ ﺍﳌﻨﻄﻘﻲﱠ ﺍﻟﺬﻱ ﺍﺳﺘُﺨﺮﹺﺝ ﻣﻦ ﲨﻴﻊ ﺍﻟﻜﻼﻡ ‪.‬‬

‫ﻗﻮﻝ ﺻﺤﺎﺭ ﺍﻟﻌﺒﺪﻱ ﰲ ﺍﻹﳚﺎﺯ‬

‫ﺼﺤَﺎ ﹴﺭ ﺍﻟﻌﺒﺪﻱ ‪:‬‬

‫ﻗﺎﻝ ﻣﻌﺎﻭﻳﹸﺔ ﺑﻦ ﺃﰊ ﺳﻔﻴﺎﻥ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻤﺎ ﻟ ُ‬

‫ﺐ ﻓﻼ ﺗﺒﻄﺊ ﻭﺗﻘﻮ ﹶﻝ ﻓﻼ ﲣﻄﺊ ﻗﺎﻝ ﻣﻌﺎﻭﻳﺔ ‪ :‬ﺃﻭ ﻛﺬﻟﻚ ﺗﻘﻮﻝ ﻗﺎﻝ ﺻﺤﺎﺭ ‪ :‬ﺃﻗِﻠﹾﻨﹺﻲ ﻳﺎ‬
‫ﻣﺎ ﺍﻹﳚﺎﺯ ﻗﺎﻝ ‪ :‬ﺃﹶﻥ ﲡﻴ َ‬
‫ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻻ ﲣﻄﺊ ﻭﻻ ﺗﺒﻄﺊ ‪.‬‬
‫ﻑ ﺑﺎﻟﺒﺪﻳﻬﺔ‬ ‫ﻼ ﺳﺄﹶﻟﻚ ﻋﻦ ﺍﻹﳚﺎﺯ ﻓﻘﻠﺖ ‪ :‬ﻻ ﲣﻄﺊ ﻭﻻ ﺗﺒﻄﺊ ﻭﲝﻀﺮﺗﻚ ﺧﺎﻟﺪ ﺑ ُﻦ ﺻﻔﻮﺍﻥ ﳌﺎ ﻋ َﺮ َ‬ ‫ﻓﻠﻮ ﺃﻥﱠ ﺳﺎﺋ ﹰ‬
‫ﻭﻋﻨ َﺪ ﺃﹶ ﻭﱠﻝ ﻭﻫﻠﺔ ﹶﺃﻥﱠ ﻗﻮﻟﹶﻚ ﻻ ﲣﻄﺊ ﻣﺘﻀﻤﱢﻦٌ ﺑﺎﻟﻘﻮﻝ ﻭﻗﻮﻟﹶﻚ ﻻ ﺗﺒﻄﺊ ﻣﺘﻀﻤﱢﻦ ﺑﺎﳉﻮﺍﺏ ﻭﻫﺬﺍ ﺣﺪﻳﺚﹲ ﻛﻤﺎ ﺗﺮﻯ‬
‫ﺖ ﺃﻧّﻪ ﻳﻘﻮﻝ ‪ :‬ﺍﻻﺧﺘﺼﺎﺭ ‪.‬‬ ‫ﻼ ﻗﺎﻝ ﻟﺒﻌﻀﻨﺎ ‪ :‬ﻣﺎ ﺍﻹﳚﺎﺯ ﻟﻈﻨﻨ ُ‬
‫ﺁﺛﺮﻭﻩ ﻭ َﺭﺿُﻮﻩ ﻭﻟﻮ ﺃﻥ ﻗﺎﺋ ﹰ‬
‫ﺏ ﻣﻦ ﺍﻟﻜﻼﻡ َﻣ ْﻦ ﺃﺗﻰ ﻋﻠﻴﻪ ﻓﻴﻤﺎ ﻳﺴﻊ ﺑﻄﻦ‬
‫ﻑ ﻭﺍﻟﻠﻔﻆ ﻭﻗﺪ ﻳﻜﻮ ﹸﻥ ﺍﻟﺒﺎ ُ‬
‫ﻭﺍﻹﳚﺎﺯ ﻟﻴﺲ ﻳُﻌﻨَﻰ ﺑﻪ ﻗﻠﱠ ﹸﺔ ﻋﺪ ِﺩ ﺍﳊﺮﻭ ِ‬
‫ﻃﹸﻮﻣﺎ ﹴﺭ ﻓﻘﺪ ﺃﻭﺟﺰ ﻭﻛﺬﻟﻚ ﺍﻹﻃﺎﻟﺔ ﻭﺇﻧﱠﻤَﺎ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﳛﺬﻑ ﺑﻘﺪ ﹺﺭ ﻣﺎ ﻻ ﻳﻜﻮﻥ ﺳﺒﺒﹰﺎ ﻹﻏﻼﻗﻪ ﻭﻻ ﻳﺮﺩﱢﺩ ﻭﻫﻮ‬
‫ﻳَﻜﺘﻔﻲ ﰲ ﺍﻹﻓﻬﺎﻡ ﺑﺸِﻄﺮﻩ ﻓﹶﻤﺎ ﻓﻀَﻞ ﻋﻦ ﺍﳌﻘﺪﺍﺭ ﻓﻬﻮ ﺍﳋﻄﻞ ‪.‬‬
‫ﺱ ﺑﺎﻟﻨﱠﺤﻮ ﻓﻠﻢ ﻻ ﲡ َﻌﻞﹸ‬
‫ﺖ ﻷَﰊ ﺍﳊﺴﻦ ﺍﻷﺧﻔﺶ ‪ :‬ﺃﻧﺖ ﺃﻋﻠ ُﻢ ﺍﻟﻨﺎ ﹺ‬
‫ﺍﺳﺘﻐﻼﻕ ﻛﺘﺐ ﺍﻷﺧﻔﺶ ﻭﻗﻠ ُ‬

‫ﺺ ﻭﺗﺆﺧﱢﺮ ﺑﻌﺾ‬ ‫ﺾ ﺍﻟﻌﻮﻳ ﹺ‬

‫ﻛﺘﺒَﻚ ﻣﻔﻬﻮﻣﺔ ﻛﻠﱠﻬﺎ ﻭﻣﺎ ﺑﺎﻟﹸﻨﺎ ﻧﻔﻬ ُﻢ ﺑﻌﻀَﻬﺎ ﻭﻻ ﻧﻔﻬﻢ ﺃﻛﺜﺮﻫﺎ ﻭﻣﺎ ﺑﺎﻟﹸﻚ ﺗﻘﺪﱢﻡ ﺑﻌ َ‬
‫ﺐ ﺍﻟﺪﻳﻦ ﻭﻟﻮ ﻭﺿﻌﺘُﻬﺎ ﻫﺬﺍ ﺍﻟﻮﺿﻊ ﺍﻟﺬﻱ‬ ‫ﺿ ْﻊ ﻛﺘﱯ ﻫﺬﻩ ﻟﻠﹼﻪ ﻭﻟﻴﺴﺖ ﻫﻲ ﻣﻦ ﻛﺘ ﹺ‬ ‫ﺍﳌﻔﻬﻮﻡ ﻗﺎﻝ ‪ :‬ﺃﻧﺎ ﺭﺟﻞﹲ ﱂ ﺃ َ‬
‫ﺗﺪﻋﻮﱐ ﺇﻟﻴﻪ ﻗﻠﱠﺖ ﺣﺎﺟﺎﺗُﻬﻢ ﺇﱄﱠ ﻓﻴﻬﺎ ﻭﺇﻧﱠﻤﺎ ﻛﺎﻧﺖ ﻏﺎﻳﱵ ﺍ ﹶﳌﻨَﺎﻟﺔ ﻓﺄﻧﺎ ﺃﺿ ُﻊ ﺑﻌﻀَﻬﺎ ﻫﺬﺍ ﺍﻟﻮﺿﻊ ﺍﳌﻔﻬﻮ َﻡ ﻟﺘﺪﻋﻮَﻫﻢ‬
‫ﺖ ﺇﱃ ﺍﻟﺘﻜﺴﱡﺐ ﺫﻫﺒﺖ‬ ‫ﺖ ﰲ ﻫﺬﺍ ﺍﻟﺘﺪﺑﲑ ﺇﺫ ﻛﻨ ُ‬‫ﺣﻼﻭ ﹸﺓ ﻣﺎ ﻓﻬﻤﻮﺍ ﺇﱃ ﺍﻟﺘﻤﺎﺱ ﻓﻬْﻢ ﻣﺎ ﱂ ﻳﻔﻬﻤﻮﺍ ﻭﺇﻧﱠﻤﺎ ﻗﺪ ﻛﺴَﺒ ُ‬
‫ﺴ ﹺﻦ‬
‫ﺐ ﻟﻠﹼﻪ ﺑﺰﻋْﻤِﻬﻢ ﰒ ﻳﺄﺧﺬﹸﻫﺎ ﻣﺜﻠﻲ ﰲ ﻣﻮﺍﻗﻔﺘﻪ ﻭﺣُ ْ‬
‫ﻭﻟﻜ ْﻦ ﻣﺎ ﺑﺎ ﹸﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﻈﱠﺎ ﹺﻡ ﻭﻓﻼ ٍﻥ ﻭﻓﻼﻥ ﻳﻜﺘﺒﻮﻥ ﺍﻟﻜﺘ َ‬
 ‫ﺲ ﺳَﻠﻤﺎﻥ‬
‫ﻁ ﺃﻳﱠﺎﻡ ﺟﻠ َ‬
‫ﻧﻈﺮﻩ ﻭﺷﺪﱠ ِﺓ ﻋﻨﺎﻳﺘﻪ ﻭﻻ ﻳﻔﻬ ُﻢ ﺃﻛﺜﺮَﻫﺎ ﻭﺃﻗﻮﻝ ‪ :‬ﻟﻮ ﺃﻥﱠ ﻳﻮﺳﻒ ﺍﻟﺴﱠ ْﻤﱵﱠ ﻛﺘﺐ ﻫﺬﻩ ﺍﻟﺸﺮﻭ ﹶ‬
‫ﻕ ﻋﻠﻰ ﺃ ﻫِﻠﻬﺎ ﻣﻮﻓﱠﺮﺓ ﻟﻜﺎﻥ ﺫﻟﻚ‬
‫ﺑﻦ ﺭﺑﻴﻌﺔ ﺷﻬﺮﻳﻦ ﻟﻠﻘﻀﺎﺀ ﻓﻠﻢ ﻳﺘﻘﺪﱠﻡ ﺇﻟﻴﻪ ﺭﺟُﻼﻥ ﻭﺍﻟﻘﻠﻮﺏ ﺳﻠﻴﻤﺔﹲ ﻭﺍﳊﻘﻮ ُ‬
‫ﻼ ﺑﺎﻟﺴﻴﺎﺳ ِﺔ ﻭﲟﺎ‬
‫ﻁ ﺳَﻠﻤﺎﻥ ﻟﻜﺎﻥ ﺫﻟﻚ ﻏﹶﺮﺍﺭ ﹰﺓ ﻭﻧﻘﺼﹰﺎ ﻭﺟﻬ ﹰ‬
‫ﺐ ﰲ ﺩﻫﺮﻩ ﺷﺮﻭ ﹶ‬ ‫ﻼ ﻭﻟﻐﻮﹰﺍ ﻭﻟﻮ ﻛﺘ َ‬‫ﺧﻄ ﹰ‬

‫ﻣﻮﺍﺿﻊ ﺍﻹﺳﻬﺎﺏ‬

‫ﺢ ﺑﲔ ﺍﻟﻌﺸﺎﺋﺮ ﺃﻃﺎﻟﻮﺍ ﻭﺇﺫﺍ ﺃﻧﺸﺪﻭﺍ‬

‫ﺱ ﺇﺫﺍ ﺧﻄﺒُﻮﺍ ﰲ ﺻﻠ ﹴ‬
‫ﻭﻭﺟﺪﻧﺎ ﺍﻟﻨﺎ َ‬

‫ﺍﻟﺸﻌﺮ ﺑﲔ ﺍﻟﺴﱢﻤﺎﻃﲔ ﰲ (‬
‫ﻣﺪﻳﺢ ﺍﳌﻠﻮﻙ ﺃﻃﺎﻟﻮﺍ ﻭﻟﻺﻃﺎﻟﺔ ﻣﻮﺿﻊٌ ﻭﻟﻴﺲ ﺫﻟﻚ ﲞﻄﹶﻞ ﻭﻟﻺﻗﻼﻝ ﻣﻮﺿﻊٌ ﻭﻟﻴﺲ ﺫﻟﻚ ﻣﻦ َﻋﺠْﺰ ‪.‬‬
‫ﺝ ﺇﱃ‬
‫ﺝ ﺇﱃ ﺍﻟﻔﻴﻞ ﻭﰲ ﺍﻟﺬﱠﺭﱠﺓ ﺣﺘﱠﻰ ﲣﺮ َ‬ ‫ﺏ ﺍﻟﻘﻮ ﹺﻝ ﰲ ﺍﻟﺒﻌﲑ ﺣﺘﱠﻰ ﲣﺮ َ‬‫ﻭﻟﻮﻻ ﺃﻧﱠﻲ ﺃﺗّﻜﻞ ﻋﻠﻰ ﺃﻧﱠﻚ ﻻ ﲤ ﱡﻞ ﺑﺎ َ‬
‫ﺝ ﺇﱃ ﺍﳌﺮﺃﺓ ﻭﰲ ﺍﻟﺬﱢﺑﺎﻥ ﻭﺍﻟﻨﺤﻞ ﺣﱴ ﲣﺮﺝ ﺇﱃ‬ ‫ﺝ ﺇﱃ ﺍﳊﻴّﹶﺔ ﻭﰲ ﺍﻟﺮﺟﻞ ﺣﺘﱠﻰ ﲣﺮ َ‬ ‫ﺏ ﺣﺘﱠﻰ ﲣﺮ َ‬ ‫ﺍﻟﺒﻌﻮﺿﺔ ﻭﰲ ﺍﻟﻌﻘﺮ ﹺ‬
‫ﺝ‬
‫ﻒ ﺣﺘﱠﻰ ﲣﺮ َ‬ ‫ﺝ ﺇﱃ ﺍﻟﺪﻳﻚ ﻭﰲ ﺍﻟﺬﺋﺐ ﺣﺘﱠﻰ ﲣﺮﺝ ﺇﱃ ﺍﻟﺴﺒُﻊ ﻭﰲ ﺍﻟﻈﱢﻠ ِ‬ ‫ﺐ ﺣﺘﱠﻰ ﲣﺮ َ‬ ‫ﺍﻟ ِﻐﺮْﺑﺎﻥ ﻭﺍﻟ ِﻌﻘﹾﺒﺎﻥ ﻭﰲ ﺍﻟﻜﻠ ﹺ‬
‫ﱪﺛﹸ ﹺﻦ ﺣﺘﱠﻰ ﲣﺮﺝ ﺇﱃ ﺍﳌِﺨﻠﹶﺐ‬ ‫ﺝ ﺇﱃ ﺍﻟﺒُ ْﺮﺛﹸ ﹺﻦ ﻭﰲ ﺍﻟ ْ‬
‫ﳋﻒّ ﻭﰲ ﺍﳋﻒﱢ ﺣﺘﱠﻰ ﲣﺮ َ‬ ‫ﺇﱃ ﺍﳊﺎﻓﺮ ﻭﰲ ﺍﳊﺎﻓﺮ ﺣﺘﱠﻰ ﲣﺮﺝ ﺇﱃ ﺍ ﹸ‬
‫ﺖ ﺃﻥﱠ ﲨﻠﺔ ﺍﻟﻜﺘﺎﺏ ﻭﺇ ﹾﻥ ﻛﺜﹸﺮ ﻋﺪ ُﺩ ﻭﺭﻗِﻪ ﹶﺃﻥﱠ ﺫﻟﻚ ﻟﻴﺲ ﳑﺎ ُﻳ ِﻤ ﱡﻞ‬ ‫ﲑ ﻭﻋﺎﻣﱠ ِﺔ ﺍﻷَﺻﻨﺎﻑ ﻟﹶﺮﺃﻳ ُ‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﻄ ﹺ‬
‫ﻭﻳُﻌَﺘﺪﱡ ﻋﻠﻲﱠ ﻓﻴﻪ ﺑﺎﻹﻃﺎﻟﺔ ﻷﻧﱠﻪ ﻭﺇﻥ ﻛﺎﻥ ﻛﺘﺎﺑﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻓﺈﻧﱠﻪ ﻛﺘﺐٌ ﻛﺜﲑﺓ ﻭﻛ ﱡﻞ ﻣُﺼﺤَﻒ ﻣﻨﻬﺎ ﻓﻬﻮ ﺃﻡﱞ ﻋﻠﻰ ِﺣﺪَﺓ‬
‫ﻓﺈﻥ ﺃﺭﺍ َﺩ ﻗﺮﺍﺀ ﹶﺓ ﺍﳉﻤﻴﻊ ﱂ ﻳَﻄﻞ ﻋﻠﻴﻪ ﺍﻟﺒﺎﺏ ﺍﻷ ﻭّﻝ ﺣﺘﱠﻰ ﻳﻬﺠ َﻢ ﻋﻠﻰ ﺍﻟﺜﺎﱐ ﻭﻻ ﺍﻟﺜﺎﱐ ﺣﺘﱠﻰ ﻳﻬﺠ َﻢ ﻋﻠﻰ ﺍﻟﺜﺎﻟﺚ‬
‫ﻓﻬﻮ ﺃﺑﺪﹰﺍ ﻣﺴﺘﻔﻴ ٌﺪ ﻭﻣﺴﺘَﻄﹾﺮﹺﻑ ﻭﺑﻌﻀُﻪ ﻳﻜﻮﻥ ﺟَﻤﺎﻣﹰﺎ ﻟﺒﻌﺾ ﻭﻻ ﻳﺰﺍ ﹸﻝ ﻧﺸﺎﻃﹸﻪ ﺯﺍﺋﺪﹰﺍ ﻭﻣﱴ ﺧﺮﺝ ﻣ ْﻦ ﺁﻱ ﺍﻟﻘﺮﺁﻥ‬
‫ﺻﺎ َﺭ ﺇﱃ ﺍﻷَﺛﺮ ﻭﻣﱴ ﺧﺮﺝ ﻣﻦ ﺃﺛﺮ ﺻﺎﺭ ﺇﱃ ﺧﱪ ﰒ ﳜﺮﺝ ﻣﻦ ﺍﳋﱪ ﺇﱃ ﺷﻌﺮ ﻭﻣﻦ ﺍﻟﺸﻌِﺮ ﺇﱃ ﻧﻮﺍﺩﺭ ﻭﻣﻦ ﺍﻟﻨﻮﺍﺩﺭ‬
‫ﺏ ﻭﻟﻌﻠﱠﻪ‬
‫ﺇﱃ ﺣﻜ ٍﹺﻢ ﻋﻘﻠﻴّﺔ ﻭﻣﻘﺎﻳﻴﺲ ﺳِﺪﺍﺩ ﰒ ﻻ ﻳﺘﺮﻙ ﻫﺬﺍ ﺍﻟﺒﺎ َ‬

‫ﻒ ﻭﺧُﺮﺍﻓﺔ ﻭﻟﺴﺖ ﺃﺭﺍﻩ ﺳُﺨﻔﹰﺎ ﺇﺫ‬ ‫ﺨ ٍ‬

‫ﺡ ﻭﻓﻜﺎﻫﺔ ﻭﺇﱃ ُﺳ ْ‬‫ﻀ َﻲ ﺑﻪ ﺇﱃ ﻣﺰ ﹴ‬ ‫ﺃﻥ ﻳﻜﻮﻥ ﺃﺛ ﹶﻘ ﹶﻞ ﻭﺍﳌﻼ ﹸﻝ ﺇﻟﻴﻪ ﺃﺳﺮﻉ ﺣﺘﱠﻰ ﻳﻔ ِ‬
‫ﺏ ﺍﻟﻌﻠﻤﺎﺀ ‪.‬‬
‫ﺖ ﺳِﲑﺓ ﺍﳊﻜﻤﺎ ِﺀ ﻭﺁﺩﺍ َ‬‫ﺖ ﺇﳕﺎ ﺍﺳﺘﻌﻤﻠ ُ‬ ‫ﻛﻨ ُ‬
‫ﺝ‬
‫ﺏ ﺃﺧﺮ َ‬‫ﺏ ﻭﺍ َﻷ ْﻋﺮَﺍ َ‬
‫ﳐﺎﻃﺒﺔ ﺍﻟﻌﺮﺏ ﻭﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺭﺃﻳﻨﺎ ﺍﻟﻠﹼﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺇﺫﺍ ﺧﺎﻃﺐ ﺍﻟﻌﺮ َ‬
‫ﺐ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺃﻭ ﺣﻜﹶﻰ ﻋﻨﻬﻢ ﺟﻌﻠﹶﻪ ﻣﺒﺴﻮﻃﹰﺎ ﻭﺯﺍﺩ ﰲ‬ ‫ﺝ ﺍﻹﺷﺎﺭﺓ ﻭﺍﻟﻮﺣﻲ ﻭﺍﳊﺬﻑ ﻭﺇﺫﺍ ﺧَﺎ ﹶﻃ َ‬ ‫ﺨ َﺮ َ‬‫ﺍﻟﻜﻼ َﻡ ﻣُ ْ‬
‫ﻉ ﺁﺛﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻻﺣﺘﺬﺍﺀُ ﻋﻠﻰ ﻣﺜﺎ ﹺﻝ ﺍﻟﻘﺪﻣﺎﺀ ﻭﺍﻷَﺧﺬﹸ ﲟﺎ ﻋﻠﻴﻪ ﺍﳉﻤﺎﻋﺔ ‪.‬‬ ‫ﺏ ﺍﻟﻌﻤﻞ ﺍﺗﱢﺒﺎ ُ‬
‫ﺍﻟﻜﻼﻡ ﻓﺄﺻﻮ ُ‬
‫ﺖ ﺃﻫﺮُﺏ ﻻ ﺁﻟﻮ‬ ‫ﺃﻗﻮﺍﻝ ﺑﻌﺾ ﺍﻟﺸﻌﺮﺍﺀ ﰲ ﺻﻔﺔ ﺍﻟﻜﺘﺐ ﻗﺎﻝ ﺍﺑﻦ ﻳﺴﲑ ﰲ ﺻﻔِﺔ ﺍﻟﻜﺘﺐ ﰲ ﻛﻠﻤٍﺔ ﻟﻪ ‪ ) :‬ﺃﻗﺒ ﹾﻠ ُ‬
‫ﺲ ﻓﺎﳌﺎﺧﻮ ُﺭ‬
‫ﺱ ﻓﹶﻤﺎ ﻭﺍﻟﺖ ﺧﻨﺎ ِﺩﻗﹸﻪ ** ﻭﻻ ﺍﻟﻨﻮﺍﻭﻳ ُ‬ ‫ﺏ ( ) ﺑﻘﺼﺮ ﺃﻭ ﹴ‬‫ﺼﻨﱢ َﻲ ﺍﳍﺮ ُ‬
‫ﺤِ‬
‫ﻣُﺒﺎﻋﺪ ﹰﺓ ** ﰲ ﺍﻷَﺭﺽ ﻣﻨﻬ ْﻢ ﹶﻓﻠﻢ ﻳُ ْ‬
‫ﺖ‬
‫ﺕ ﺑﺄﱐ ﻟﺴ ُ‬‫ﺐ ( ) ﳌﱠﺎ ﺭﺃﻯ ُ‬ ‫ﺖ ﺑﻪ ** ﻓِﻤﻦ ﻭﺭﺍﺋﻲ ﺣﺜﻴﺜﹰﺎ ﻣﻨﻬ ُﻢ ﺍﻟﻄﻠ ُ‬
‫ﻓﺎﳋﹶﺮﺏ ( ) ﻓﹶﺄﻳﱡﻤﺎ ﻣﻮِﺋ ﹴﻞ ﻣﻨﻬﺎ ﺍﻋﺘﺼﻤ ُ‬
‫ﺠﺐُ (‬
‫ﻣﻌﺠﺰَﻫﻢ ** ﻓﻮﺗﹰﺎ ﻭﻻ َﻫﺮَﺑﹰﺎ ﻗﺮﱠﺑﺖ ﺃﺣﺘ ﹺ‬

‫ﺕ‬
‫ﺕ ﰲ ﺍﻟﺒﻴﺖ ﻣﺴﺮﻭﺭﹰﺍ ﻬﺑﻢ َﺟ ِﺬ ﹰﻻ ** ﺟَﺎ َﺭ ﺍﻟﱪﺍﺀﺓ ﻻ ﺷﻜﻮَﻯ ﻭﻻ َﺷَﻐﺐُ ( ) ﻫﻢ ﻣُ ْﺆﻧﹺﺴﻮﻥ ﻭﹸﺃﻻﱠﻑ ﻏﹶﻨﹺﻰ ُ‬ ‫) ﻓﺼﺮ ُ‬
‫ﺲ ﻏﲑﻫﻢ ﹶﺃ َﺭﺏُ ( ) ِﻟﻠﹼِﻪ ﻣﻦ ﺟَُ ﹶﻠﺴَﺎ ٍﺀ ﻻ ﺟَﻠﻴﺴﻬﻢُ ** ﻭﻻ ﻋﺸﲑ ُﻫ ُﻢ ﻟﻠﺴﱡﻮ ِﺀ ﻣﺮَﺗ ِﻘﺐُ ( ) ﻻ‬
‫ﻬﺑ ْﻢ ** ﻓﻠﻴﺲ ﱄ ﰲ ﺃﻧﻴ ﹴ‬
 ‫ﺏ ( ) ﺃﺑﻘﹶﻮﺍ ﻟﻨَﺎ ﺣِﻜﻤﹰﺎ ﺗﺒﻘﻰ ﻣﻨﺎ ِﻓ ُﻌﻬَﺎ ** ﺃﹸﺧْﺮَﻯ‬
‫ﺕ ﺍﻷَﺫﹶﻯ ﳜﺸﻰ ﺭﻓﻴﻘﹸﻬ ُﻢ ** ﻭﻻ ﻳُﻼﻗِﻴﻪ ﻣﻨﻬ ْﻢ َﻣﻨْﻄِﻖٌ ﺫﹶﺭ ُ‬ ‫ﺑﺎﺩﺭﺍ ِ‬
‫ﺕ ﻳﺪﻱ ** ﺇﻟﻴﻪ ﻓﻬﻮ ﻗﺮﻳﺐٌ ﻣﻦ ﻳَﺪِﻱ ﹶﻛﹶﺜﺐُ ( ) ﺇﻥ‬ ‫ﺏ ﻣﻨﻬﻢ ﻣﺪﺩ ُ‬ ‫ﺍﻟﻠﻴﺎﱄ ﻋﻠﻰ ﺍﻷﻳﱠﺎﻡ ﻭﺍﻧﺸﻌﺒﻮﺍ ( ) ﻓﺄﻳّﻤﺎ ﺁﺩ ﹴ‬
‫ﺏ ﻋﻠﻤﹰﺎ ﺑﺄ ﻭﱠﻟِﻬﻢ ** ﰲ‬ ‫ﺖ ﻣﻦ َﻋ َﺮ ﹴ‬
‫ﺐ ( ) ﺃﻭ ﺷﺌ ُ‬ ‫ﺠ ُ‬
‫ﺖ ﻣﻦ ﻣُﺤﻜﹶﻢ ﺍﻵﺛﺎ ﹺﺭ ﻳﺮﻓﻌُﻬﺎ ** ﺇﱃ ﺍﻟﻨﱯﱢ ﺛِﻘﹶﺎ ﺕٌ ﺧِﲑﺓﹲ ُﻧ ُ‬
‫ﺷﺌ ُ‬
‫ﺏ ()‬ ‫ﻱ ﻭﺍﻷَﺩ ُ‬
‫ﱪ ﻛﻴﻒ ﺍﻟﺮﺃ ُ‬ ‫ﺨُ‬‫ﺠ ﹴﻢ ** ﺗُﻨْﱯ ﻭُﺗ ْ‬
‫ﺖ ِﻣ ْﻦ ِﺳَﻴ ﹺﺮ ﺍﻷَﻣﻼ ِﻙ ِﻣ ْﻦ َﻋ َ‬
‫ﺍﳉﺎﻫﻠﻴﱠﺔ ﺃﻧﺒﺘْﲏ ﺑﻪ ﺍﻟﻌﺮﺏ ( ) ﺃﻭ ﺷﺌ ُ‬
‫ﻼ ﻗﺼُﺮَﺕ ﰲ ﺍﻟﻌﻠﻢ ﻧُ ْﻬَﻴﺘُﻪُ‬‫ﺖ ﺩﻭﻬﻧﻢ ﻣﻦ َﺩ ِﻫﺮﹺﻫﻢ ِﺣﹶﻘﺐُ ( ) ﻳﺎ ﻗﺎﺋ ﹰ‬ ‫ﻀ ْ‬ ‫ﺕ ﻋﺼ َﺮﻫُﻢُ ** ﻭﻗﺪ ﻣ َ‬ ‫ﺣﺘﱠﻰ ﻛﺄﻧﱢ َﻲ ﻗﺪ ﺷﺎﻫﺪ ُ‬
‫ﻑ ﻗﻮﻟِﻚ ﻗﺪ ﺑﺎﻧﻮﺍ ﻭﻗ ْﺪ ﺫﻫﺒﻮﺍ (‬ ‫ﺐ ( ) ﺇﻥﱠ ﺍﻷﻭﺍﺋﻞ ﻗﺪ ﺑﺎﻧﻮﺍ ﺑﻌﻠﻤﻬﻢ ** ﺧﻼ َ‬ ‫ﺴ ُ‬‫** ﺃﻣﺴﻰ ﺇﱃ ﺍﳉﻬﻞ ﻓﻴﻤﺎ ﻗﺎﻝ ﻳﻨﺘ ِ‬

‫ﺕ ﻣﻨﺎ ﺍﻣﺮﺅ ﺃﺑﻘﹶﻰ ﻟﻨﺎ ﺃﺩﺑﹰﺎ ** ﻧﻜﻮﻥ ﻣﻨﻪ ﺇﺫﺍ ﻣﺎ ﻣﺎﺕ ﻧَﻜﺘِﺴﺐُ ( ﻭﻗﺎﻝ ﺃﺑﻮ َﻭﺟْﺰﺓ ﻭﻫﻮ ﻳﺼﻒ ﺻﺤﻴﻔ ﹰﺔ‬
‫) ﻣﺎ ﻣﺎ َ‬
‫ﺖ ِﺣ ْﻤﻠﹶﻬﺎ ﺍﻷَﺩﱏ ﻭﻻ ﺍﻟﺴﱢﺪَﺩﺍ ( ﻭﻗﺎﻝ‬‫ﺴﺘﱢﲔ َﻭﺳْﻘﹰﺎ ﰲ ﺣﻘﻴﺒﺘﻪ ** ﻣﺎ ُﺣﻤﱢ ﹶﻠ ْ‬ ‫ﺖ ﹺﺑ ِ‬
‫ﲔ َﻭﺳْﻘﹰﺎ ‪ ) :‬ﺭﺍ َﺣ ْ‬ ‫ﻛﹸﺘﺐ ﻟﻪ ﻓﻴﻬﺎ ﺑﹺﺴﺘﱢ َ‬
‫ﻚ ﺍﻟﺬﻱ ﺗﻜﺘﺒُﻪ ﻋﻠﻲﱠ‬‫ﺙ ﺍﻟﺪﱠﻫﺮ ﺍﻟ َﻐَﻨ ْﻢ ( ﻳﻘﻮﻝ ‪ :‬ﻛﺘﺎﺑُ َ‬
‫ﺍﻟﺮﺍﺟﺰ ‪َ ) :‬ﺗَﻌﻠﱠ َﻤ ْﻦ ﺃﻥﱠ ﺍﻟﺪﻭﺍ ﹶﺓ ﻭﺍﻟﻘ ﹶﻠ ْﻢ ** ﺗَﺒﻘﻰ ﻭُﻳ ﹾﻔﻨﹺﻲ ﺣﺎﺩ ﹸ‬
‫ﻳﺒﻘﻰ ﻓﺘﺄﺧﺬﱐ ﺑﻪ ﻭﺗﺬﻫﺐ ﻏﻨَﻤﻲ ﻓﻴﻤﺎ ﻳﺬﻫﺐ ‪.‬‬
‫ﺏ ﱂ ُﳚ ْﺰ ﺃﻥ ﻳﻌﻠ َﻢ ﺃﻫﻞ ﺍﻟﺮﱠﻗﱠﺔ ﻭﺍﳌﻮﺻِﻞ‬‫ﻧﺸﺮ ﺍﻷﺧﺒﺎﺭ ﰲ ﺍﻟﻌﺮﺍﻕ ﻭﻣﱠﻤﺎ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﻧﻔﻊ ﺍﻟﻜﺘﺎﺏ ﺃﻧﱠﻪ ﻟﻮﻻ ﺍﻟﻜﺘﺎ ُ‬
‫ﻭَﺑﻐﺪﺍ َﺩ ﻭﻭﺍﺳﻂ ﻣﺎ ﻛﺎﻥ ﺑﺎﻟﺒﺼﺮﺓ ﻭﻣﺎ ﳛﺪﺙ ﺑﺎﻟﻜﻮﻓِﺔ‬

‫ﰲ ﺑﻴﺎﺽ ﻳﻮﻡ ﺣﺘﱠﻰ ﺗﻜﻮﻥ ﺍﳊﺎﺩﺛ ﹸﺔ ﺑﺎﻟﻜﻮﻓِﺔ ﻏﹸﺪﻭﺓ ﻓﺘﻌﻠ ُﻢ ﻬﺑﺎ ﺃﻫﻞ ﺍﻟﺒﺼﺮﺓ ﻗﺒ ﹶﻞ ﺍﳌﺴﺎ َﺀ ‪.‬‬
‫ﻭﺫﻟﻚ ﻣﺸﻬﻮﺭٌ ﰲ ﺍﳊﻤﺎﻡ ﺍﳍﺪﱠﻯ ﺇﺫﺍ ُﺟﻌِﻠﺖ ُﺑﺮُﺩﹰﺍ ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﺟﻞﹼ ﻭﻋﺰﱠ ﻭﺫﻛﺮ ﺳﻠﻴﻤﺎ ﹶﻥ ﻭﻣﻠﻜﻪ ﺍﻟﺬﻱ ﱂ ﻳﺆﺕ ﺃﺣﺪﹰﺍ‬
‫ﺚ‬
‫ﲔ ﻓﻠ ْﻢ ﻳﻠﺒ ﹾ‬
‫ﺤﻨﱠﻪُ ﹶﺃ ْﻭ ﹶﻟﻴَﺄِﺗَﻴﻨﱢﻲ ﺑﹺﺴﹸﻠﻄﹶﺎ ٍﻥ ﻣُﹺﺒ ﹴ‬
‫ﱄ ﹶﻻ ﺃﹶﺭَﻯ ﺍﳍﹸ ْﺪ ﻫُ َﺪ ﺇﱃ ﻗﻮﻟﻪ ‪ :‬ﹶﺃ ْﻭ َﻷﺫﹾَﺑ َ‬ ‫ﲑ ﹶﻓﻘﹶﺎ ﹶﻝ ﻣَﺎ ﹶ‬‫ﻣﺜﻠﻪ ﻓﻘﺎﻝ َﻭَﺗ ﹶﻔﻘﱠ َﺪ ﺍﻟﻄﱠ َ‬
‫ﺖ ِﻣ ْﻦ ﹸﻛﻞﱢ ﺷَﻲ ٍﺀ َﻭﹶﻟﻬَﺎ ﻋَﺮْﺵٌ ﻋَﻈِﻴﻢٌ‬ ‫ﲔ ﺇﻧﱢﻲ َﻭ َﺟ ْﺪﺕُ ﺍﻣ َﺮﹶﺃ ﹰﺓ َﺗ ْﻤ ِﻠﻜﹸﻬُ ْﻢ ﻭﺃﻭِﺗَﻴ ْ‬
‫ﻚ ِﻣ ْﻦ ﺳَﺒﺄ ﹺﺑَﻨﺒَﺄ َﻳ ِﻘ ﹴ‬
‫ﺃﻥ ﻗﺎﻝ ﺍ ﹸﳍ ْﺪ ُﻫ ُﺪ ‪ :‬ﹺﺟ ﹾﺌﺘُ َ‬
‫ﺐ ﺑﻜﺘﺎﰊ ﻫﺬﺍ ﹶﻓﹶﺄ ﹾﻟ ِﻘ ْﻪ (‬ ‫ﻗﺎﻝ ﺳﻠﻴﻤﺎﻥ ‪ :‬ﺍ ﹾﺫ َﻫ ْ‬
‫ﺇﻟَﻴ ﹺﻬ ْﻢ ﻭﻗﺪ ﻛﺎﻥ ﻋﻨﺪَﻩ ﻣَﻦ ﻳﺒﻠﱢﻎ ﺍﻟﺮﺳﺎﻟﺔ ﻋﻠﻰ ﲤﺎﻣﻬﺎ ‪ .‬ﻣِﻦ ﻋِﻔﺮﻳﺖ ﻭﻣِﻦ ﺑﻌﺾ ﻣَﻦ ﻋﻨﺪﻩ ﻋﻠﻢٌ ْ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻓﺮﺃﻯ‬
‫ﻁ ﲜﻤﻴ ﹺﻊ ﻣﺎ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﻗﺎﻟﺖ‬ ‫ﺏ ﺃﻬﺑﻰ ﻭﺃﻧَﺒ ﹸﻞ ﻭﺃﻛﺮ ُﻡ ﻭﺃﻓﺨ ُﻢ ﻣﻦ ﺍﻟﺮﺳﺎﻟﺔ ﻋﻦ ﻇﻬﺮ ﻟﺴﺎﻥ ﻭﺇﻥ ﺃﺣﺎ ﹶ‬ ‫ﺃﻥﱠ ﺍﻟﻜﺘﺎ َ‬
‫ﻣَﻠﻜﺔﹸ َﺳﺒَﺄ ﻳَﺎ ﹶﺃﻳﱡﻬﺎ ﺍﹶﳌﻸُ ﺇﻧﱢﻲ ﺃﹸ ﹾﻟ ِﻘ َﻲ ﺇﱄﱠ ﻛِﺘَﺎ ﺏٌ ﻛﺮﹺﱘٌ ﻓﻬﺬﺍ ﳑﺎ ﻳﺪﻝ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻜﺘﺎﺑﺔ ﰲ ﺃﻣﻮﺭ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻧﻴﺎ ﻭﻗﺪ‬
‫ﺏ ﺇﱃ‬
‫ﺾ ﻣَﻦ ﳚﺮﻱ َﻣﺠْﺮﺍﻩ ﰲ ﺳﻠﻄﺎ ٍﻥ ﺃ ْﻭ ﺃﺩ ﹴ‬
‫ﺾ ﺍ ُﻷﺩﺑﺎ ِﺀ ﻭﺍﳊﻜﻤﺎ ِﺀ ﺃﻥ ﻳﺪﻋﻮ ﺑﻌ َ‬ ‫ﳉﻠﱠ ِﺔ ﺍﻟﻜﺒﺎ ﹺﺭ ﻭﺑﻌ ُ‬‫ﺾﺍِ‬ ‫ﻳﺮﻳﺪ ﺑﻌ ُ‬
‫ﻣﺄﺩُﺑ ٍﺔ ﺃﻭ ﻧﹺﺪﺍﻡ ﺃﻭ ﺧُﺮﻭﺝ ﺇﱃ ﻣﺘﻨﺰﱠﻩ ﺃﻭ ﺑﻌﺾ ﻣﺎ ﻳﺸﺒ ُﻪ ﺫﻟﻚ ﻓﻠﻮ ﺷﺎ َﺀ ﺃﻥ ﻳﺒﻠﱢﻐﻪُ ﺍﻟﺮﺳﻮ ﹸﻝ‬

‫ﺏ ﻣﻦ ﻳُﺤﺴﻦ ﺍﻷَﺩﺍﺀ ﻭﻳﺼﺪُﻕ ﰲ ﺍﻹﺑﻼﻍ ﻓﲑﻯ ﺃﻥﱠ ﺍﻟﻜﺘﺎﺏ ﰲ ﺫﻟﻚ ﺃﺳﺮﻯ ﻭﺃﻧﺒَﻪ ﻭﺃﺑﻠﻎ ‪.‬‬ ‫ﺇﺭﺍﺩﺗﻪ ﻭﻣﻌﻨﺎﻩ ﻷﺻﺎ َ‬
‫ﺼ َﺮ ﻭﺍﻟﻨﱠﺠَﺎﺷﻲﱢ ﻭﺍﳌﻘﻮﻗِﺲ ﻭﺇﱃ ﺍﺑﲏ‬
‫ﺐ ﺇﱃ ﻛﺴﺮَﻯ ﻭ ﹶﻗ ْﻴ َ‬
‫ﺐ ﺍﻟﻜﺘ َ‬
‫ﻭﻟﻮ ﺷﺎ َﺀ ﺍﻟﻨﱯﱡ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻻﹼ ﻳﻜﺘ َ‬
‫ﳉ ﹶﻠ ْﻨﺪَﻯ ﻭﺇﱃ ﺍﻟﻌﺒﺎﻫﻠﺔ ﻣﻦ ﲪﲑ ﻭﺇﱃ ﻫﻮﺫﹶﺓ ﺑﻦ ﻋﻠﻲ ﻭﺇﱃ ﺍﳌﻠﻮﻙ ﻭﺍﻟﻌﻈﻤﺎﺀ ﻭﺍﻟﺴﺎﺩﺓ ﺍﻟﻨﺠﺒﺎﺀ ﻟﻔﻌﻞ ﻭﻟﻮﺟﺪ ﺍﳌﺒﻠﱢ ﹶﻎ‬ ‫ﺍﹸ‬
‫ﺏ ﺃﺷﺒُﻪ ﺑﺘﻠﻚ ﺍﳊﺎﻝ ﻭﺃﻟﻴﻖ ﺑﺘﻠﻚ‬
‫ﺍﳌﻌﺼﻮﻡ ﻣﻦ ﺍﳋﻄﺄ ﻭﺍﻟﺘﺒﺪﻳﻞ ﻭﻟﻜﻨّ ُﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋِﻠﻢ ﺃﻥﱠ ﺍﻟﻜﺘﺎ َ‬
‫ﺍﳌﺮﺍﺗﺐ ﻭﺃﺑﻠ ﹸﻎ ﰲ ﺗﻌﻈﻴﻢ ﻣﺎ ﺣﻮﺍﻩ ﺍﻟﻜﺘﺎﺏ ‪.‬‬
‫ﻭﻟﻮ ﺷﺎﺀ ﺍﻟﻠﹼﻪ ﺃﻥ ﳚﻌَﻞ ﺍﻟﺒﺸﺎﺭﺍﺕ ﻋﻠﻰ ﺍﻷَﻟﺴﻨﺔ ﺑﺎﳌﺮﺳﻠﲔ ﻭﱂ ﻳﻮﺩﻋﻬﺎ ﺍﻟﻜﺘﺐ ﻟﻔﻌﻞ ﻭﻟﻜﻨﻪ ﺗﻌﺎﱃ ﻭﻋﺰّ ﻋﻠﻢ ﺃﻥ‬
‫ﺫﻟﻚ ﺃ ﱡﰎ ﻭﺃﻛﻤﻞ ﻭﺃﲨﻊ ﻭﺃﻧﺒﻞ ‪.‬‬
 ‫ﺾ ﻣﻦ ﻟﻪ ﻣﺮﺗﺒﺔﹲ ﰲ ﺳﻠﻄﺎﻥ ﺃﻭ ﺩﻳﺎﻧﺔ ﺇﱃ ﺑﻌﺾ ﻣﻦ ﻳﺸﺎﻛﻠﻪ ﺃﻭ ﳚﺮﻱ ﳎﺮﺍﻩ ﻓﻼ ﻳﺮﺿﻰ ﺑﺎﻟﻜﺘﺎﺏ‬ ‫ﻭﻗﺪ ﻳﻜﺘﺐ ﺑﻌ ُ‬
‫ﻒ‬
‫ﺣﺘﱠﻰ ﳜﺰﻣﻪ ﻭﳜﺘﻤﻪ ﻭﺭﺑﱠﻤﺎ ﱂ ﻳﺮﺽ ﺑﺬﻟﻚ ﺣﱴ ﻳُ َﻌْﻨ ﻮﹺﻧﻪ ﻭﻳﻌﻈﻤﻪ ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﺟﻞﱠ ﻭﻋﺰ ‪ :‬ﺃ ْﻡ ﹶﻟ ْﻢ ُﻳَﻨﺒﱠﹾﺄ ﺑﹺﻤﹶﺎ ﰲ ﺻُﺤُ ِ‬
‫ﻣُﻮﺳَﻰ ﻭﺇﺑْﺮﺍﻫﻴ َﻢ ﺍﻟﱠﺬِﻱ ﻭَﻓﱠﻰ ﻓﺬﻛﺮ ﺻﺤﻒ ﻣﻮﺳﻰ ﺍﳌﻮﺟﻮﺩﺓ ﻧﻈﺎﻡ ﺍﻟﺘﻮﺭﻳﺚ ﻋﻨﺪ ﻓﻼﺳﻔﺔ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ ﻗﺎﻟﻮﺍ ‪:‬‬
‫ﻭﻛﺎﻧﺖ ﻓﻼﺳﻔﺔ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ ﺗﻮﺭﺙ ﺍﻟﺒﻨﺎﺕ ﺍﻟﻌَﲔ ﻭﺗﻮﺭﺙ ﺍﻟﺒﻨﲔ ﺍﻟﺪﻳﻦ ‪ :‬ﻭﻛﺎﻧﺖ ﺗﺼﻞ ﺍﻟﻌﺠﺰ ﺑﺎﻟﻜﻔﺎﻳﺔ ﻭﺍﳌﺆﻭﻧﺔ‬
‫ﺑﺎﻟﻜﻠﻔﺔ ﻭﻛﺎﻧﺖ ﺗﻘﻮﻝ ‪:‬‬

‫ﻻ ﺗﻮﺭﺛﻮﺍ ﺍﻻﺑ َﻦ ﻣﻦ ﺍﳌﺎﻝ ﺇﻻﹼ ﻣﺎ ﻳﻜﻮ ﹸﻥ ﻋﻮﻧﹰﺎ ﻟﻪ ﻋﻠﻰ ﻃﻠﺐ ﺍﳌﺎﻝ ﻭﺍﻏﺬﹸﻭﻩ ﲝﻼﻭﺓ ﺍﻟﻌﻠﻢ ﻭﺍﻃﺒَﻌﻮﻩ ﻋﻠﻰ ﺗﻌﻈﻴﻢ‬
‫ﺐ ﻋﻠﻴﻪ ﻣﻦ ﲨﻊ ﺍﳌﺎﻝ ﻭﻟﲑﻯ ﺃﻧﱠﻪ ﺍﻟ ُﻌﺪﱠﺓ ﻭﺍﻟﻌﺘﺎﺩ ﻭﺃﻧّﻪ ﺃﻛﺮﻡ ﻣﺴﺘﻔﺎﺩ ‪.‬‬
‫ﺍﳊﻜﻤﺔ ﻟﻴﺼﲑ ﲨْﻊ ﺍﻟﻌﻠﻢ ﺃﻏﻠ َ‬
‫ﻭﻛﺎﻧﻮﺍ ﻳﻘﻮﻟﻮﻥ ‪ :‬ﻻ ﺗﻮﺭﱢﺛﻮﺍ ﺍﻻﺑﻦ ﻣﻦ ﺍﳌﺎﻝ ﺇﻻﹼ ﻣﺎ ﻳﺴﺪ ﺍﳋﻠﺔ ﻭﻳﻜﻮﻥ ﻟﻪ ﻋﻮﻧﹰﺎ ﻋﻠﻰ ﺩﺭﻙ ﺍﻟﻔﻀﻮﻝ ﺇﻥ ﻛﺎﻥ ﻻ ُﺑﺪﱠ‬
‫ﻣﻦ ﺍﻟﻔﻀﻮﻝ ﻓﺈﻧﱠﻪ ﺇﻥ ﻛﺎﻥ ﻓﺎﺳﺪﹰﺍ ﺯﺍﺩﺕ ﺗﻠﻚ ﺍﻟﻔﻀﻮﻝ ﰲ ﻓﺴﺎﺩﻩ ﻭﺇﻥ ﻛﺎﻥ ﺻﺎﳊﹰﺎ ﻛﺎﻥ ﻓِﻴﻤﺎ ﺃﻭﺭﺛﺘﻤﻮﻩ ﻣﻦ‬
‫ﺍﻟﻌﻠﻢ ﻭﺑﻘﹼﻴﺘﻢ ﻟﻪ ﻣﻦ ﺍﻟﻜﻔﺎﻳﺔ ﻣﺎ ﻳﻜﺴﺒﻪ ﺍﳊﺎﻝ ﻓﺈﻥ ﺍﳊﺎﻝ ﺃﻓﻀﻞ ﻣﻦ ﺍﳌﺎﻝ ﻭ َﻷﻥﱠ (‬
‫ﺍﳌﺎﹶﻝ ﱂ َﻳ َﺰ ﹾﻝ ﺗﺎﺑﻌﹰﺎ ﻟﻠﺤﺎﻝ ﻭﻗﺪ ﻻ ﻳﺘﺒﻊ ﺍﳊﺎﻝ ﺍﳌﺎﻝ ﻭﺻﺎﺣﺐ ﺍﻟﻔﻀﻮﻝ ﺑﻌﺮَﺽ ﻓﺴﺎﺩ ﻭﻋﻠﻰ ﺷﻔﺎ ﺇﺿَﺎﻋﺔ ﻣﻊ ﲤﺎﻡ‬
‫ﺍﳊﻨﻜﹶﺔ ﻭﺍﺟﺘﻤﺎﻉ ﺍﻟﻘ ﻮﱠﺓ ﻓﻤﺎ ﻇﻨﱡﻜﻢ ﻬﺑﺎ ﻣﻊ ﻏﺮﺍﺭﺓ ﺍﳊﺪﺍﺛﺔ ﻭﺳﻮﺀ ﺍﻻﻋﺘﺒﺎﺭ ﻭﻗﻠﺔ ﺍﻟﺘﺠﺮﺑﺔ ‪.‬‬
‫ﺙ ﻣﺎ ﺃﻛﺴﺒﻚ ﺍﻷﺭﻛﺎﻥ ﺍﻷَﺭﺑﻌﺔ ﻭﺃﺣﺎﻁ ﺑﺄﺻﻮﻝ ﺍﳌﻨﻔﻌﺔ ﻭﻋﺠﱠﻞ ﻟﻚ ﺣﻼﻭﺓ ﺍﶈﺒﺔ‬ ‫ﻭﻛﺎﻧﻮﺍ ﻳﻘﻮﻟﻮﻥ ‪ :‬ﺧﲑ ﻣﲑﺍ ٍ‬
‫ﻭﺑﻘﹼﻰ ﻟﻚ ﺍﻷﺣﺪﻭﺛﺔ ﺍﳊﺴﻨﺔ ﻭﺃﻋﻄﺎﻙ ﻋﺎﺟﻞ ﺍﳋﲑ ﻭﺁﺟﻠﻪ ﻭﻇﺎﻫﺮﻩ ﻭﺑﺎﻃﻨﻪ ‪.‬‬
‫ﻭﻟﻴﺲ ﳚﻤﻊ ﺫﻟﻚ ﺇﻻﹼ ﻛﺮﺍ ُﻡ ﺍﻟﻜﺘﺐ ﺍﻟﻨﻔﻴﺴﺔ ﺍﳌﺸﺘﻤﻠﺔ ﻋﻠﻰ ﻳﻨﺎﺑﻴﻊ ﺍﻟﻌﻠﻢ ﻭﺍﳉﺎﻣﻌﺔ ﻟﻜﻨﻮﺯ ﺍﻷَﺩﺏ ﻭﻣﻌﺮﻓِﺔ‬
‫ﺍﻟﺼﻨﺎﻋﺎﺕ ﻭﻓﻮﺍﺋ ِﺪ ﺍﻷَﺭﻓﺎﻕ ﻭﺣﺠﺞ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﺑﺼﺤﺘﻪ ﻭﻋﻨﺪ ﻭﺿﻮﺡ ﺑﺮﻫﺎﻧﻪ ﺗﺴﻜﻦ ﺍﻟﻨﻔﻮﺱ ﻭﺗﺜﻠﺞ ﺍﻟﺼﺪﻭﺭ‬
‫ﻭﻳﻌﻮﺩ ﺍﻟﻘﻠﺐ ﻣﻌﻤﻮﺭﹰﺍ ﻭﺍﻟﻌﺰﱡ ﺭﺍﺳﺨﹰﺎ ﻭﺍﻷَﺻﻞ ﻓﺴﻴﺤﹰﺎ ‪.‬‬
‫ﳋﺒَﺚ ﻋﻨﻪ ﻭﺗﻔﻴﺪﻙ ﺍﻟﻌﻠﻢ‬
‫ﻭﻫﺬﻩ ﺍﻟﻜﺘﺐ ﻫﻲ ﺍﻟﱵ ﺗﺰﻳﺪ ﰲ ﺍﻟﻌﻘﻞ ﻭﺗﺸﺤﺬﻩ ﻭﺗﺪﺍﻭﻳﻪ ﻭﺗﺼﻠﺤﻪ ﻭﻬﺗﺬﺑﻪ ﻭﺗﻨﻔﻲ ﺍ ﹶ‬
‫ﻭﺗﺼﺎﺩﻕ ﺑﻴﻨﻚ ﻭﺑﲔ ﺍﳊﺠﱠﺔ ﻭﺗﻌ ﻮّﺩﻙ ﺍﻷَﺧﺬ ﺑﺎﻟﺜﻘﺔ ﻭﲡﻠﺐ ﺍﳊﺎ ﹶﻝ ﻭﺗﻜﺴﺐ ﺍﳌﺎﻝ ‪.‬‬

‫ﻭﺭﺍﺋﺜﺔ ﺍﻟﻜﺘﺐ‬

‫ﻭﺭﺍﺛﺔ ﺍﻟﻜﺘﺐ ﻭﻭﺭﺍﺛﺔ ﺍﻟﻜﺘﺐ ﺍﻟﺸﺮﻳﻔﺔ ﻭﺍﻷَﺑﻮﺍﺏ ﺍﻟﺮﻓﻴﻌﺔ ﻣﻨﺒﻬﺔ ﻟﻠﻤﻮﺭﱢﺙ ﻭﻛﻨﺰ ﻋﻨﺪ ﺍﻟﻮﺍﺭﺙ ﺇﻻ ﺃﻧﻪ ﻛﻨﺰ ﻻ‬
‫ﲡﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻭﻻ ﺣﻖﱡ ﺍﻟﺴﻠﻄﺎﻥ ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻜﻨﻮﺯ ﺟﺎﻣﺪﺓ ﻳﻨﻘﺼﻬﺎ ﻣﺎ ﺃﺧﺬ ﻣﻨﻬﺎ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﻜﻨﺰ ﻣﺎﺋﻌﹰﺎ‬
‫ﻳﺰﻳﺪﻩ ﻣﺎ ﺃﺧﺬ ﻣﻨﻪ ﻭﻻ ﻳﺰﺍﻝ ﻬﺑﺎ ﺍﳌﻮﺭﱢﺙ ﻣﺬﻛﻮﺭﹰﺍ ﰲ ﺍﳊﻜﻤﺎﺀ ﻭﻣﻨﻮّﻫﹰﺎ ﺑﺎﲰﻪ ﰲ ﺍﻷﲰﺎﺀ ﻭﺇﻣﺎﻣﹰﺎ ﻣﺘﺒﻮﻋﹰﺎ ﻭﻋَﻠﻤﹰﺎ‬
‫ﻣﻨﺼﻮﺑﹰﺎ ﻓﻼ ﻳﺰﺍﻝ ﺍﻟﻮﺍﺭﺙ ﳏﻔﻮﻇﹰﺎ ﻭﻣﻦ ﺃﺟﻠﻪ ﳏﺒﻮﺑﹰﺎ ﳑﻨﻮﻋﹰﺎ ﻭﻻ ﺗﺰﺍﻝ ﺗﻠﻚ ﺍﶈﺒﱠﺔ ﻧﺎﻣﻴ ﹰﺔ ﻣﺎ ﻛﺎﻧﺖ ﺗﻠﻚ ﺍﻟﻔﻮﺍﺋﺪ‬
‫ﻗﺎﺋﻤﺔ ﻭﻟﻦ ﺗﺰﺍﻝ ﻓﻮﺍﺋﺪﻫﺎ ﻣﻮﺟﻮﺩ ﹰﺓ ﻣﺎ ﻛﺎﻧﺖ ﺍﻟﺪﺍﺭ ﺩﺍﺭ ﺣﺎﺟﺔ ﻭﻟﻦ ﻳﺰﺍﻝ ﻣﻦ ﺗﻌﻈﻴﻤﻬﺎ ﰲ ﺍﻟﻘﻠﻮﺏ ﺃﺛﺮ ﻣﺎ ﻛﺎﻥ ﻣﻦ‬
‫ﻓﻮﺍﺋﺪﻫﺎ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺃﺛﺮ ﻭﻗﺎﻟﻮﺍ ‪ :‬ﻣﻦ ﻭﺭﱠﺛﺘﻪ ﻛﺘﺎﺑﹰﺎ ﻭﺃﻭﺩﻋﺘﻪ ﻋﻠﻤﹰﺎ ﻓﻘﺪ ﻭﺭﺛﺘﻪ ﻣﺎ ُﻳﻐِﻞ ﻭﻻ ﻳَﺴَﺘ ِﻐﻞﹼ ﻭﻗﺪ ﻭﺭﺛﺘﻪ‬
‫ﺍﻟﻀﻴﻌﺔ ﺍﻟﱵ ﻻ ﲢﺘﺎﺝ ﺇﱃ ﺇﺛﺎﺭﺓ ﻭﻻ ﺇﱃ ﺳﻘﻲ ﻭﻻ ﺇﱃ ﺇﺳﺠﺎﻝ ﺑﺈﻳﻐﺎﺭ ﻭﻻ ﺇﱃ ﺷﺮﻁ ﻭﻻ ﲢﺘﺎﺝ ﺇﱃ ﺃﻛﹼﺎﺭ ﻭﻻ ﺇﱃ‬
‫ﺃﻥ ﺗُﺜﺎﺭ ﻭﻟﻴﺲ ﻋﻠﻴﻬﺎ ﻋُﺸﺮ ﻭﻻ ﻟﻠﺴﻠﻄﺎﻥ ﻋﻠﻴﻬﺎ ﺧَﺮْﺝ ﻭﺳﻮَﺍﺀ ﺃﻓﺪﺗﻪ ﻋﻠﻤﹰﺎ ﺃﻭ ﻭﺭﺛﺘﻪ ﺁﻟﺔ ﻋﻠﻢ ﻭﺳﻮﺍﺀٌ ﺩﻓﹾﻌُﻚ ﺇﻟﻴﻪ‬
‫ﺍﻟﻜﻔﺎﻳ ﹶﺔ ﺃﻭ ﻣﺎ ﳚﻠﺐ ﺍﻟﻜﻔﺎﻳﺔ ﻭﺇﳕﺎ ﲡﺮﻱ ﺍﻷﻣﻮﺭ ﻭﺗﺘﺼﺮﻑ ﺍﻷﻓﻌﺎﻝ ﻋﻠﻰ ﻗﺪﺭ ﺍﻹﻣﻜﺎﻥ ﻓﻤﻦ ﱂ ﻳﻘﺪﺭ ﺇﻻﹼ ﻋﻠﻰ ﺩﻓﻊ‬
‫ﺍﻟﺴﺒﺐ ﻭﱂ ﳚﺐ ﻋﻠﻴﻪ ﺇﺣﻀﺎﺭ ﺍﳌﺴﺒﱠﺐ ﻓﻜﺘُﺐ ﺍﻵﺑﺎﺀ ﲢﺒﻴﺐ ﻟﻸﺣﻴﺎﺀ ﻭﳏﻲ ﻟﺬﻛﺮ ﺍﳌﻮﺗﻰ ‪.‬‬

‫ﻭﻗﺎﻟﻮﺍ ‪ :‬ﻭﻣﱴ ﻛﺎﻥ ﺍﻷﺩﻳﺐ ﺟﺎﻣﻌﹰﺎ ﺑﺎﺭﻋﹰﺎ ﻭﻛﺎﻧﺖ ﻣﻮﺍﺭﻳﺜﻪ ﻛﺘﺒﹰﺎ ﺑﺎﺭﻋﺔ ﻭﺁﺩﺍﺑﹰﺎ ﺟﺎﻣﻌﺔ ﻛﺎﻥ ﺍﻟﻮﻟﺪ ﺃﺟﺪﺭ ﺃﻥ ﻳﺮﻯ‬
‫ﺍﻟﺘﻌﻠﱡﻢ ﺣﻈﹰﺎ ﻭﺃﺟﺪﺭ ﺃﻥ ﻳﺴﺮﻉ ﺍﻟﺘﻌﻠﻴ ُﻢ ﺇﻟﻴﻪ ﻭﻳﺮﻯ ﺗﺮﻛﻪ ﺧﻄﹰﺄ ﻭﺃﺟﺪ َﺭ ﺃﻥ ﳚﺮﻱ ﻣﻦ (‬
‫ﻕ ﻣَﻦ ﻧَﺠﻠﻪ ﻭﺳﻘﻲ ﻣﻦ ﻏﺮﺳﻪ‬‫ﺍﻷﺩﺏ ﻋﻠﻰ ﻃﺮﻳﻖ ﻗﺪ ﺃﻬﻧﺞ ﻟﻪ ﻭﻣﻨﻬﺎﺝ ﻗﺪ ﻭﻃﺊ ﻟﻪ ﻭﺃﺟﺪ َﺭ ﺃﻥ ﻳﺴﺮﻱ ﺇﻟﻴﻪ ﻋِﺮ ْ‬
‫ﻭﺃﺟﺪﺭ ﺃﻥ ﳚﻌﻞ ﺑﺪﻝ ﺍﻟﻄﻠﺐ ﻟﻠﻜﺴْﺐ ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﻜﺘﺐ ﻓﻼ ﻳﺄﰐ ﻋﻠﻴﻪ ﻣﻦ ﺍﻷﻳﱠﺎﻡ ﻣﻘﺪﺍ ُﺭ ﺍﻟﺸﻐﻞ ﲜﻤﻊ ﺍﻟﻜﺘﺐ‬
‫ﻭﺍﻻﺧﺘﻼﻑ ﰲ ﲰﺎﻉ ﺍﻟﻌﻠﻢ ﺇﻻ ﻭﻗﺪ ﺑﻠﻎ ﺑﺎﻟﻜﻔﺎﻳﺔ ﻭﻏﺎﻳﺔ ﺍﳊﺎﺟﺔ ﻭﺇﻧﱠﻤﺎ ﺗُﻔﺴﺪ ﺍﻟﻜﻔﺎﻳﺔ ﻣﻦ ﻟﻪ ﲤﺖ ﺁﻻﺗﻪ ﻭﺗﻮﺍﻓﺖ‬
‫ﺇﻟﻴﻪ ﺃﺳﺒﺎﺑﻪ ﻓﺄﻣﺎ ﺍﳊﺪَﺙ ﺍﻟﻐﺮﻳﺮ ﻭﺍﳌﻨﻘﻮﺹ ﺍﻟﻔﻘﲑ ‪.‬‬
‫ﺙ ُﻭﺭّﺙ ﻛﺘﺐٌ ﻭﻋﻠﻢ ﻭﺧﲑ ﺍﳌﻮﺭّﺛﲔ ﻣﻦ‬ ‫ﻓﺨﲑ ﻣﻮﺍﺭﻳﺜﻪ ﺍﻟﻜﻔﺎﻳﺔ ﺇﱃ ﺃﻥ ﻳﺒﻠﻎ ﺍﻟﺘﻤﺎﻡ ﻭﻳﻜﻤﻞ ﻟﻠﻄﻠﺐ ﻓﺨﲑ ﻣﲑﺍ ٍ‬
‫ﺃﻭﺭﺙ ﻣﺎ ﳚﻤﻊ ﻭﻻ ﻳﻔﺮﱢﻕ ﻭﻳﺒﺼﱢﺮ ﻭﻻ ﻳُﻌﻤﻲ ﻭﻳُﻌﻄﻲ ﻭﻻ ﻳﺄﺧﺬ ﻭﳚﻮﺩ ﺑﺎﻟﻜﻞﱢ ﺩﻭﻥ ﺍﻟﺒﻌﺾ ﻭﻳﺪﻉ ﻟﻚ ﺍﻟﻜﻨ َﺰ‬
‫ﺍﻟﺬﻱ ﻟﻴﺲ ﻟﻠﺴﻠﻄﺎﻥ ﻓﻴﻪ ﺣﻖّ ﻭﺍﻟﺮﱢﻛﺎ َﺯ ﺍﻟﺬﻱ ﻟﻴﺲ ﻟﻠﻔﻘﺮﺍﺀ ﻓﻴﻪ ﻧﺼﻴﺐ ﻭﺍﻟﻨﱢﻌﻤﺔﹶ ﺍﻟﱵ ﻟﻴﺲ ﻟﻠﺤﺎﺳﺪ ﻓﻴﻬﺎ ﺣﻴﻠﺔ‬
‫ﺹ ﻓﻴﻬﺎ ﺭﻏﺒﺔ ﻭﻟﻴﺲ ﻟﻠﺨﺼﻢ ﻋﻠﻴﻚ ﻓﻴﻪ ﺣﺠﱠﺔ ﻭﻻ ﻋﻠﻰ ﺍﳉﺎﺭ ﻓﻴﻪ ﻣَﺆﻭﻧﺔ ‪.‬‬ ‫ﻭﻻ ﻟ ﱡﻠﺼُﻮ ﹺ‬
‫ﺏ ﻋﻠ ﹴﻢ ﻭﺿﻌَﻪ ﺃﺣﺪٌ ﻣﻦ ﺍﳊﻜﻤﺎﺀ‬ ‫ﻭﺃﻣﺎ ﺩﳝﻘﺮﺍﻁ ﻓﺈﻧﻪ ﻗﺎﻝ ‪ :‬ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﺮﻑ ﺃﻧﻪ ﻻ ﺑﺪﱠ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻟﻜﻞﱢ ﻛﺘﺎ ﹴ‬
‫ﲦﺎﻧﻴ ﹸﺔ ﺃﻭﺟﻪ ‪ :‬ﻣﻨﻬﺎ ﺍﳍﻤﱠﺔ ﻭﺍﳌﻨﻔﻌﺔ ﻭﺍﻟﻨﺴﺒﹸﺔ ﻭﺍﻟﺼﺤﱠ ﹸﺔ ﻭﺍﻟﺼﱢﻨﻒ ﻭﺍﻟﺘﺄﻟﻴﻒ ﻭﺍﻹﺳﻨﺎﺩ ﻭﺍﻟﺘﺪﺑﲑ ﹶﻓﹶﺄﻭﱠﻟﹸﻬﺎ ﺃﻥ‬

‫ﺗﻜﻮﻥ ﻟﺼﺎﺣﺒﻪ ِﻫﻤﱠﺔ ﻭﺃﻥ ﻳﻜﻮﻥ ﻓﻴﻤﺎ ﻭﺿﻊ ﻣﻨﻔﻌﺔ ﻭﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻧﺴﺒﺔ ﻳُﻨْﺴَﺐ ﺇﻟﻴﻬﺎ ﻭﺃﻥ ﻳﻜﻮﻥ ﺻﺤﻴﺤﺎﹰ ﻭﺃﻥ‬
‫ﻳﻜﻮﻥ ﻋﻠﻰ ﺻِﻨﻒ ﻣﻦ ﺃﺻﻨﺎﻑ ﺍﻟﻜﺘﺐ ﻣﻌﺮﻭﻓﹰﺎ ﺑﻪ ﻭﺃﻥ ﻳﻜﻮﻥ ﻣﺆﺗﻠﻔﹰﺎ ﻣﻦ ﺃﺟﺰﺍﺀ ﲬﺴﺔ ﻭﺃﻥ ﻳﻜﻮﻥ ﻣﺴﻨﺪﹰﺍ ﺇﱃ‬
‫ﻭﺟﻪ ﻣﻦ ﻭﺟﻮﻩ ﺍﳊﻜﻤﺔ ﻭﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺗﺪﺑﲑ ﻣﻮﺻﻮﻑ ‪.‬‬
‫ﻓﺬﹸﻛِﺮ ﺃﻥ ﺃﺑﻘﺮﺍﻁ ﻗﺪ ﲨﻊ ﻫﺬﻩ ﺍﻟﺜﻤﺎﻧﻴﺔ ﺍﻷﻭﺟﻪ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻭﻫﻮ ﻛﺘﺎﺑﻪ ﺍﻟﺬﻱ ﻳﺴﻤﻰ ﺃﻓﻮﺭﻳﺴﻤﻮﺍ ﺗﻔﺴﲑﻩ‬
‫ﻛﺘﺎﺏ ﺍﻟﻔﺼﻮﻝ ‪.‬‬
‫ﻣﻘﺎﻭﻟﺔ ﰲ ﺷﺄﻥ ﺍﻟﻜﻠﺐ ﻭﻗﻮﻟﻚ ‪ :‬ﻭﻣﺎ ﺑﻠ ﹶﻎ ﻣﻦ ﻗﺪﺭ ﺍﻟﻜﻠﺐ ﻣﻊ ﻟﺆﻡ ﺃﺻﻠﻪ ﻭﺧُﺒﺚ ﻃﺒﻌﻪ ﻭﺳﻘﻮﻁ ﻗﺪﺭﻩ ﻭﻣﻬﺎﻧﺔ‬
‫ﻧﻔﺴﻪ ﻭﻣﻊ ﻗﻠﱠ ِﺔ ﺧﲑﻩ ﻭﻛﺜﺮﺓ ﺷﺮﻩ ﻭﺍﺟﺘﻤﺎﻉ ﺍﻷﻣﻢ ﻛﻠﱢﻬﺎ ﻋﻠﻰ ﺍﺳﺘﺴﻘﺎﻃﻪ ﻭﺍﺳﺘﺴﻔﺎﻟﻪ ﻭﻣﻊ ﺿﺮﻬﺑﻢ ﺍﳌﺜﻞ ﰲ ﺫﻟﻚ‬
‫ﻛﻠﱢﻪ ﺑﻪ ﻭﻣﻊ ﺣﺎﻟﻪ ﺍﻟﱵ ﻳﻌﺮﻑ ﻬﺑﺎ ﻭﻣﻦ ﺍﻟﻌﺠﺰ ﻋﻦ ﺻﻮﻟﺔ ﺍﻟﺴﱢﺒﺎﻉ ﻭﺍﻗﺘﺪﺍﺭﻫﺎ ﻭﻋﻦ ﲤﻨﱡﻌﻬﺎ ﻭﺗﺸﺮﱡﻓﻬﺎ ﻭﺗﻮﺣﱡﺸﻬﺎ‬
‫ﻭﻗﻠﺔ ﺇﲰﺎﺣﻬﺎ ﻭﻋﻦ ﻣﺴﺎﳌﺔ ﺍﻟﺒﻬﺎﺋﻢ ﻭﻣﻮﺍﺩﻋﺘﻬﺎ ﻭﺍﻟﺘﻤﻜﲔ ﻣﻦ ﺇﻗﺎﻣﺔ ﻣﺼﻠﺤﺘﻬﺎ ﻭﺍﻻﻧﺘﻔﺎﻉ ﻬﺑﺎ ﺇﺫ ﱂ ﻳﻜﻦ ﰲ ﻃﺒﻌﻬﺎ‬
‫ﺩﻓﻊ ﺍﻟﺴﺒﺎﻉ ﻋﻦ ﺃﻧﻔﺴﻬﺎ ﻭﻻ ﺍﻻﺣﺘﻴﺎﻝ ﳌﻌﺎﺷﻬﺎ ﻭﻻ ﺍﳌﻌﺮﻓﺔ ﺑﺎﳌﻮﺍﺿﻊ ﺍﳊﺮﻳﺰﺓ ﻣﻦ ﺍﳌﻮﺍﺿﻊ ﺍﳌﺨُﻮﻓﺔ ﻭﻷﻥﱠ ﺍﻟﻜﻠﺐ‬
‫ﻟﻴﺲ ﺑﺴﺒﻊ ﺗﺎﻡ ﻭﻻ ﻬﺑﻴﻤﺔ ﺗﺎﻣﺔ ﺣﱴ ﻛﺄﻧﻪ ﻣﻦ ﺍﳋﻠﹾﻖ ﺍﳌﺮﻛﱠﺐ ﻭﺍﻟﻄﺒﺎﺋﻊ ﺍﳌﻠﻔﱠﻘﺔ ﻭﺍﻷﺧﻼﻁ ﺍﺠﻤﻟﺘﻠﺒﺔ ﻛﺎﻟﺒﻐﻞ ﺍﳌﺘﻠ ﻮﱢﻥ‬
‫ﰲ ﺃﺧﻼﻗﻪ ﺍﻟﻜﺜﲑ ﺍﻟﻌﻴﻮﺏ ﺍﳌﺘﻮﻟﱢﺪﺓ (‬
‫ﻋﻦ ﻣﺰﺍﺟﻪ ‪.‬‬
‫ﻭﺷﺮّ ﺍﻟﻄﺒﺎﺋﻊ ﻣﺎ ﲡﺎﺫﺑﺘﻪ ﺍﻷﻋﺮﺍﻕ ﺍﳌﺘﻀﺎﺩﱠﺓ ﻭﺍﻷﺧﻼﻕ ﺍﳌﺘﻔﺎﻭﺗﺔ ﻭﺍﻟﻌﻨﺎﺻﺮ ﺍﳌﺘﺒﺎﻋﺪﺓ ﻛﺎﻟﺮﺍﻋﱯﱢ ﻣﻦ ﺍﳊﻤﺎﻡ ﺍﻟﺬﻱ‬
‫ﺫﻫﺒﺖ ﻋﻨﻪ ﻫﺪﺍﻳﺔ ﺍﳊﻤﺎﻡ‬
‫ﻭﺷﻜﻞ ﻫﺪﻳﺮﻩ ﻭﺳﺮﻋﺔ ﻃﲑﺍﻧﻪ ﻭﺑﻄﻞ ﻋﻨﻪ ﻋﻤﺮ ﺍﻟﻮﺭَﺷﺎﻥ ﻭﻗ ﻮﱠﺓ ﺟﻨﺎﺣﻪ ﻭﺷﺪﺓ ﻋﺼﺒﻪ ﻭﺣﺴ ُﻦ ﺻﻮﺗﻪ ﻭ َﺷﺤْﻮ ﺣﻠﻘﻪ‬
‫ﻭﺷﻜﻞ ﳊﻮﻧﻪ ﻭﺷﺪﱠﺓ ﺇﻃﺮﺍﺑﻪ ﻭﺍﺣﺘﻤﺎﻟﻪ ﻟﻮﻗﻊ ﺍﻟﺒﻨﺎﺩﻕ ﻭﺟﺮﺡ ﺍﳌﺨﺎﻟﺐ ﻭﰲ ﺍﻟﺮﺍﻋﱯ ﺃﻧّﻪ ﻣُﺴﺮْ ﻭَﻝ ﻣﺜﻘﻞ ﻭﺣﺪﺙ ﻟﻪ‬
‫ِﻋ ﹶﻈﻢُ ﺑﺪﻥ ﻭﺛﻘﻞ ﻭﺯﻥ ﱂ ﻳﻜﻦ ﻷﺑﻴﻪ ﻭﻻ ﻷﻣﱢﻪ ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﺒﻐﻞ ﺧﺮﺝ ﻣﻦ ﺑﲔ ﺣﻴﻮﺍﻧﲔ ﻳﻠﺪﺍﻥ ﺣﻴﻮﺍﻧﹰﺎ ﻣﺜﻠﻬﻤﺎ ﻭﻳﻌﻴﺶ ﻧﺘﺎﺟُﻬﻤﺎ ﻭﻳﺒﻘﻰ ﺑﻘﺎﺀَﳘﺎ ﻭﻫﻮ ﻻ ﻳﻌﻴﺶ ﻟﻪ‬
‫ﻭﻟﺪ ﻭﻟﻴﺲ ﺑﻌﻘﻴﻢ ﻭﻻ ﻳﺒﻘﻰ ﻟﻠﺒﻐﻠﺔ ﻭﻟﺪ ﻭﻟﻴﺴﺖ ﺑﻌﺎﻗﺮ ﻓﻠﻮ ﻛﺎﻥ ﺍﻟﺒﻐﻞ ﻋﻘﻴﻤﹰﺎ ﻭﺍﻟﺒﻐﻠﺔ ﻋﺎﻗﺮﹰﺍ ﻟﻜﺎﻥ ﺫﻟﻚ ﺃﺯﻳ َﺪ ﰲ‬
‫ﻗﻮﻬﺗﻤﺎ ﻭﺃﰎﱠ ﻟﺸﺪﻬﺗﻤﺎ ﻓﻤﻊ ﺍﻟﺒﻐﻞ ﻣﻦ ﺍﻟﺸّﺒﻖ ﻭﺍﻟﻨﱠﻌﻆ ﻣﺎ ﻟﻴﺲ ﻣﻊ ﺃﺑﻴﻪ ﻭﻣﻊ ﺍﻟﺒﻐﻠﺔ ﻣﻦ ﺍﻟﺴﱠ ﻮَﺱ ﻭﻃﻠﺐ ﺍﻟﺴﻔﺎﺩ ﻣﺎ‬
‫ﻟﻴﺲ ﻣﻊ ﺃﻣﱢﻬﺎ ﻭﺫﻟﻚ ﻛ ﱡﻠ ُﻪ ﻗﺪﺡ ﰲ ﺍﻟﻘ ﻮﱠﺓ ﻭﻧﻘﺺ ﰲ ﺍﻟﺒﻨﻴﺔ ﻭﺧﺮﺝ ﻏﺮﻣﻮﻟﻪ ﺃﻋﻈﻢ ﻣﻦ ﻏﺮﺍﻣﻴﻞ ﺃﻋﻤﺎﻣﻪ ﻭﺃﺧﻮﺍﻟﻪ‬
‫ﱪ ﻋﻠﻰ ﺍﻷﺛﻘﺎﻝ ﻣﻦ‬ ‫ﻓﺘﺮﻙ ﺷﺒﻬﻬﻤﺎ ﻭﻧﺰﻉ ﺇﱃ ﺷﻲﺀ ﻟﻴﺲ ﻟﻪ ﰲ ﺍﻷﺭﺽ ﺃﺻﻞ ﻭﺧﺮﺝ ﺃﻃﻮﻝ ﻋﻤﺮﹰﺍ ﻣﻦ ﺃﺑﻮﻳﻪ ﻭﺃﺻ َ‬
‫ﺃﺑﻮﻳﻪ ‪.‬‬
‫ﺃﻭ ﻛﺎﺑﻦ ﺍﳌﺬﻛﱠﺮﺓ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻭﺍﳌﺆﻧﺚ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﺃﺧﺒﺚ ﻧﺘﺎﺟﹰﺎ ﻣﻦ ﺍﻟﺒﻐﻞ ﻭﺃﻓﺴﺪ ﺃﻋﺮﺍﻗﹰﺎ ﻣﻦ ﺍﻟﺴﱢﻤﻊ‬
‫ﻭﺃﻛﺜﺮ ﻋﻴﻮﺑﹰﺎ ﻣﻦ ﺍﻟﻌِﺴﺒﺎﺭ ﻭﻣ ْﻦ ﻛﻞﹼ ﺧﻠ ﹴﻖ ﺧﻠﻖ ﺇﺫﺍ ﺗﺮﻛﺐ ﻣﻦ ﺿﺪّ ﻭﻣﻦ ﻛﻞ ﺷﺠﺮﺓ ﻣُ ﹶﻄﻌﱠ َﻤ ٍﺔ ﲞﻼﻑ ‪.‬‬
‫ﻭﻟﻴﺲ ﻳﻌﺘﺮﹺﻱ ﻣﺜ ﹸﻞ ﺫﻟﻚ ﺍﳋِﻼﺳﻲّ ﻣﻦ ﺍﻟﺪﺟﺎﺝ ﻭﻻ ﺍﻟﻮﺭﺩﺍﱐ ﻣﻦ ﺍﳊﻤﺎﻡ ‪.‬‬

‫ﻭﻛ ﱡﻞ ﺿﻌﻒ ﺩﺧﻞ ﻋﻠﻰ ﺍﳋﻠﻘﺔ ﻭﻛﻞ ﺭﻗﱠﺔ ﻋﺮﺿﺖ ﻟﻠﺤﻴﻮﺍﻥ ﻓﻌﻠﻰ ﻗﺪﺭ ﺟﻨﺴﻪ ﻭﻋﻠﻰ ﻭﺯﻥ ﻣﻘﺪﺍﺭﻩ ﻭﲤﻜﻨﻪ ﻳﻈﻬﺮ‬
‫ﺍﻟﻌﺠ ُﺰ ﻭﺍﻟﻌﻴﺐ ‪.‬‬
‫ﻭﺯﻋﻢ ﺍﻷﺻﻤﻌﻲﱡ ﺃﻧﱠﻪ ﱂ ﻳﺴﺒﻖ ﺍﳊﻠﺒ ﹶﺔ ﻓﺮﺱٌ ﺃﻫﻀﻢ ﻗﻂ ‪.‬‬
‫ﻭﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺳﻼﹼﻡ ‪ :‬ﱂ ﻳﺴﺒﻖ ﺍﳊﻠﺒﺔ ﺃﺑﻠﻖ ﻗﻂ ﻭﻻ ﺑﻠﻘﺎﺀ ‪.‬‬
‫ﺼ َﻤﺘَﺔ ﻣﻦ ﺍﳋﻀﺮ ‪.‬‬ ‫ﻭﺍﳍﺪﺍﻳﺔ ﰲ ﺍﳊﻤﺎﻡ ﻭﺍﻟﻘ ﻮﱠﺓ ﻋﻠﻰ ﺑﻌﺪ ﺍﻟﻐﺎﻳﺔ ﺇﳕﺎ ﻫﻲ ﻟﻠﻤ ْ‬
‫ﺍﻟﺸﻴﺎﺕ ﰲ ﺍﳊﻴﻮﺍﻥ ﺿﻌﻒ ﻭﻧﻘﺺ ‪.‬‬
‫ﺕ ﻛﻠﱠﻬﺎ ﺿﻌﻒ ﻭﻧﻘﺺ ﻭﺍﻟﺸﱢَﻴ ﹶﺔ ‪ :‬ﻛ ﱡﻞ ﻟﻮﻥ ﺩﺧ ﹺﻞ ﻋﻠﻰ ﻟﻮﻥ ﻭﻗﺎﻝ ﺍﻟﻠﹼﻪ ﺟﻞﹼ ﻭﻋﺰّ ‪ :‬ﺇﻧﱠﻪ َﻳﻘﹸﻮ ﹸﻝ‬ ‫ﻭﺯﻋﻤﻮﺍ ﺃﻥﱠ ﺍﻟﺸﱢﻴﺎ ِ‬
‫ﺴﻠﱠ َﻤ ﹲﺔ ﹶﻻ ِﺷَﻴ ﹶﺔ ﻓﻴﻬَﺎ ‪.‬‬
‫ﺙ ﻣُ َ‬
‫ﳊ ْﺮ ﹶ‬
‫ﺽ ﻭ ﹶﻻ ﺗَﺴْﻘِﻲ ﺍ ﹶ‬
‫ﺇﻧﱠﻬَﺎ َﺑ ﹶﻘ َﺮ ﹲﺓ ﹶﻻ ﺫﹶﻟﹸﻮﻝﹲ ﺗُِﺜﲑُ ﺍ َﻷ ْﺭ َ‬
‫ﺍﺑﻦ ﺍﳌﺬﻛﺮﺓ ﻣﻦ ﺍﳌﺆﻧﺚ (‬
‫ﻭﺯﻋﻢ ﻋﺜﻤﺎﻥ ﺑﻦ ﺍﳊﻜﻢ ﺃﻥﱠ ﺍﺑﻦ ﺍﳌﺬﻛﺮﺓ ﻣﻦ ﺍﳌﺆﻧﺚ ﻳﺄﺧﺬ ﺃﺳﻮﺃ ﺧﺼﺎﻝ ﺃﺑﻴﻪ ﻭﺃﺭﺩﺃ ﺧﺼﺎﻝ ﺃﻣﻪ ﻓﺘﺠﺘﻤﻊ ﻓﻴﻪ‬
‫ﻋﻈﺎﻡ ﺍﻟﺪﻭﺍﻫﻲ ﻭﺃﻋﻴﺎﻥ ﺍﳌﺴﺎﻭﻱ ﻭﺃﻧﱠﻪ ﺇﺫﺍ ﺧﺮﺝ ﻛﺬﻟﻚ ﱂ ﻳﻨﺠﻊ ﻓﻴﻪ ﺃﺩﺏ ﻭﻻ ﻳَﻄﻤﻊ ﰲ ﻋﻼﺟﻪ ﻃﺒﻴﺐ ﻭﺃﻧﱠﻪ ﺭﺃﻯ‬
‫ﺖ ﻓﻴﻪ ﻫﺬﻩ ﺍﳋﺼﺎﻝ ﻓﻤﺎ ﻛﺎﻥ ﰲ ﺍﻷﺭﺽ ﻳﻮﻡٌ ﺇﻻﱠ ﻭﻫﻢ ﻳﺘﺤﺪﺛﻮﻥ ﻋﻨﻪ ﺑﺸﻲ ٍﺀ ﻳﺼﻐُﺮ ﰲ‬
‫ﰲ ﺩﻭﺭ ﺛﻘﻴﻒ ﻓﺘًﻰ ﺍﺟﺘﻤﻌ ْ‬
‫ﺐ ﻛﺎﻥ ﻳُﻨﺴَﺐ ﺇﻟﻴﻪ ‪.‬‬
‫ﱪ ﺫﻧ ﹴ‬
‫ﺟ ْﻨﺒﹺﻪ ﺃﻛ ُ‬

‫ﺖ ﺃﻥﱠ ﺍﻟﻜﻠﺐ ﰲ ﺫﻟﻚ ﻛﺎﳋﻨﺜﻰ ﻭﺍﻟﺬﻱ ﻫﻮ ﻻ ﺫﻛﺮ ﻭﻻ ﺃﻧﺜﻰ ﺃﻭ ﻛﺎﳋﺼﻲ ﺍﻟﺬﻱ ﳌﱠﺎ ﻗﹸﻄﻊ ﻣﻨﻪ ﻣﺎ ﺻﺎﺭ ﺑﻪ‬ ‫ﻭﺯﻋﻤ َ‬
‫ﺝ ﻣﻦ ﺣﺪﱢ ﻛﻤﺎ ﹺﻝ ﺍﻟﺬﻛﹶﺮ ﺑﻔﻘﺪﺍﻥ ﺍﻟﺬﻛﹶﺮ ﻭﱂ ﻳﻜﻤ ﹸﻞ ﻷﻥ ﻳﺼﲑ ﺃﻧﺜﻰ ﻟﻠﻐﺮﻳﺰﺓ ﺍﻷﺻﻠﻴﺔ ﻭﺑﻘﻴّ ِﺔ‬
‫ﻼ ﺧﺮ َ‬
‫ﺍﻟﺬﱠﻛﺮ ﻓﺤ ﹰ‬
‫ﺍﳉﻮﻫﺮﻳّﺔ ‪.‬‬
 ‫ﻁ ﺍﳊﺮّ ﻓﻴﺨﺮﺟﻪ ﻣﻦ ﺣﺪﱢ ﺍﳋﻞ ﻭﻻ ﻳﺪﺧﻠ ُﻪ ﰲ ﺣﺪﱢ ﺍﻟﻨﺒﻴﺬ ‪.‬‬ ‫ﺖ ﺃﻧﱠﻪ ﻳﺼﲑ ﻛﺎﻟﻨﺒﻴﺬ ﺍﻟﺬﻱ ﻳﻔﺴﺪﻩ ﺇﻓﺮﺍ ﹸ‬ ‫ﻭ َﺯ َﻋ ْﻤ َ‬
‫ﺖ ﺍﺻﻄﹺﺒﺤْﻬﺎ ﻳﺎ‬ ‫ﻭﻗﺎﻝ ﻣﺮﺩﺍﺱ ﺑﻦ ﺧﺬﺍﻡ ‪َ ) :‬ﺳﻘﹶﻴﻨﺎ ﻋِﻘﺎ ﹰﻻ ﺑﺎﻟﺜﱠ ﹺﻮﻳّ ِﺔ َﺷﺮْﺑ ﹰﺔ ** ﻓﻤﺎﻟﺖ ﺑﹸﻠﺐﱢ ﺍﻟﻜﺎﻫ ِﻠﻲﱢ ﻋِﻘﺎ ﹺﻝ ( ) ﻓﻘﹸﻠ ُ‬
‫ﺙ ﻟﻴﺎ ﹺﻝ (‬
‫ﻋِﻘﺎﻝﹸ ﻓﺈﻧﱠﻤﺎ ** ﻫﻲ ﺍﳋﻤ ُﺮ َﺧﻴﱠﻠﹾﻨﺎ ﳍﺎ ﹺﺑﺨَﻴﺎ ﹺﻝ ( ) َﺭ َﻣ ْﻴﺖُ ﺑﹸﺄﻡﱢ ﺍﳋﻞﱢ ﺣﺒﱠ ﹶﺔ ﻗﻠﺒﹺﻪ ** ﻓﻠﻢ ﻳﻨﺘﻌﺶ ﻣﻨﻬﺎ ﺛﻼ ﹶ‬
‫ﻓﺠﻌﻞ ﺍﳋﻤﺮ ﹸﺃﻡﱠ ﺍﳋﻞﹼ ﻗﺪ ﻳﺘﻮﻟﺪ ﻋﻨﻬﺎ ﻭﻗﺪ ﻳﺘﻮﻟﹼﺪ ﻋﻦ ﺍﳋﻞ ﺇﺫ ﻛﺎﻥ ﲬﺮﹰﺍ ﻣﺮﺓ ﺍﳋﻤ ُﺮ ‪.‬‬
‫ﺾ ( ) ﻣﺜﻞ ﺍﻟﺴﻼﻓﺔ‬
‫ﺖ ﲟﻠﺤﻚ ﻣﺜﻞ ﻛﻒﱢ ﺍﻟﻘﺎﺑ ﹺ‬ ‫ﺕ ﲞﺪﱢﻙ ﳊﻴﺔ ** ﺫ َﻫَﺒ ْ‬
‫ﻭﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﻭﻫﺐ ‪ ) :‬ﻓﺎﻵﻥ ﺣﲔ ﺑ َﺪ ْ‬
‫ﺾ ( ﻭﻳﺼﲑ ﺃﻳﻀﹰﺎ ﻛﺎﻟﺸﻌﺮ ﺍﻟﻮﺳﻂ ﻭﺍﻟﻐﻨﺎﺀ ﺍﻟﻮﺳﻂ ﻭﺍﻟﻨﺎﺩﺭﺓ‬ ‫ﻋﺎ َﺩ ﲬ ُﺮ ﻋﺼﲑﻫﺎ ** ﺑﻌ َﺪ ﺍﻟﻠﱠﺬﺍﺫﺓ َﺧﻞﱠ ﲬ ﹴﺮ ﺣﺎﻣ ﹺ‬
‫ﺍﻟﻔﺎﺗﺮﺓ ﺍﻟﱵ ﱂ‬

‫ﲣﺮﺝ ﻣﻦ ﺍﳊﺮﱢ ﺇﱃ ﺍﻟﱪﺩ ﻓﺘﻀﺤﻚ ﺍﻟﺴﱢﻦ ﻭﱂ ﲣﺮُﺝ ﻣﻦ ﺍﻟﱪﺩ ﺇﱃ ﺍﳊﺮ ﻓﺘﻀﺤﻚ ﺍﻟﺴﱢﻦ ‪.‬‬

‫ﻣﺎ ﻳﻌﺘﺮﻱ ﺍﻹﻧﺴﺎﻥ ﺑﻌﺪ ﺍﳋﺼﺎﺀ‬

‫ﻭﻛﻴﻒ ﻣﺎ ﻛﺎﻥ ﻗﺒﻞ ﺍﳋﺼﺎﺀ‬

‫ﺸﻤﱠ ِﺔ ﻛﺎﻟﻨﱠﺴﺮ ﻭﻣﺎ ﺃﺷﺒﻬﻪ ﻓﺈﻧﱠﻪ ﻣﱴ ﺧُﺼﻲ ﻧﻘﺺ ﻧﺘﻨُﻪ‬ ‫ﻗﺎﻟﻮﺍ ‪ :‬ﻛ ﱡﻞ ﺫﻱ ﺭﻳﺢ ﻣُﻨﺘِﻨ ٍﺔ ﻭ ﹸﻛ ﱡﻞ ﺫﻱ َﺩ ﹾﻓ ﹴﺮ ﻭ ُ‬
‫ﺻﻨَﺎ ٍﻥ ﻛﺮﻳ ِﻪ ﺍﳌ َ‬
‫ﻕ ﺳﺎﺋ َﺮ ﺟﺴﺪَﻩ ﺣﱴ‬
‫ﺚ ﺍﻟﻌﺮ ﹺ‬
‫ﱳ ﻭﺻﻨﺎﻧُﻪ ﺃﺣﺪﱠ ﻭﻳﻌﻢﱡ ﺃﻳﻀﹰﺎ ﺧ ْﺒ ﹸ‬ ‫ﲑ ﺍﻹﻧﺴﺎﻥ ﻓﺈﻥﱠ ﺍﳋﺼﻲﱠ ﻳﻜﻮﻥ ﺃﻧ َ‬ ‫ﺐ ﺻُﻨﺎﻧﻪ ﻏ َ‬
‫ﻭﺫﻫ َ‬
‫ﻟﹶﺘُﻮﺟَﺪ ﻷﺟﺴﺎﺩﻫ ْﻢ ﺭﺍﺋﺤﺔﹲ ﻻ ﺗﻜﻮﻥ ﻟﻐﲑﻫﻢ ﻓﻬﺬﺍ ﻫﺬﺍ ‪.‬‬
‫ﻭﻛ ﱡﻞ ﺷﻲ ٍﺀ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻳُﺨﺼَﻰ ﻓﺈﻥﱠ ﻋﻈﻤَﻪ ﻳ ِﺪﻕﱡ ﻓﺈﺫﺍ ﺩﻕﱠ ﻋﻈﻤُﻪ ﺍﺳﺘﺮﺧَﻰ ﳊﻤﻪ ﻭ ﺗﱪﱠﺃ ﻣﻦ ﻋﻈﻤﻪ ﻭﻋﺎﺩ َﺭﺧْﺼﹰﺎ‬
‫ﺼ َﻲ ﻃﺎﻝ ﻋﻈﻤُﻪ ﻭﻋﺮُﺽ ﻓﺨﺎﻟﻒ ﺃﻳﻀﹰﺎ ﲨﻴ َﻊ ﺍﳊﻴﻮﺍﻥ ﻣﻦ ﻫﺬﺍ‬
‫ﻼ ﺻُﻠﺒﹰﺎ ﻭﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﺧُ ِ‬‫ﻀﹰ‬‫ﺭﻃﹾﺒﹰﺎ ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ َﻋ ِ‬
‫ﺍﻟﻮﺟﻪ ‪.‬‬
‫ﻭﺗﻌﺮﺽ ﻟﻠﺨﺼﻴﺎﻥ ﺃﻳﻀﹰﺎ ﻃﻮﻝ ﺃﻗﺪﺍ ﹴﻡ ﻭﺍﻋﻮﺟﺎﺝ ﰲ ﺃﺻﺎﺑﻊ ﺍﻟﻴﺪ ﻭﺍﻟﺘﻮﺍﺀٌ ﰲ ﺃﺻﺎﺑﻊ ﺍﻟﺮﱢﺟْﻞ ﻭﺫﻟﻚ ﻣِﻦ ﺃ ﻭﱠ ﹺﻝ ﻃﻌْﻨﻬﻢ‬
‫ﰲ ﺍﻟﺴﻦﱢ ﻭﺗﻌﺮﹺﺽ ﳍﻢ ﺳﺮﻋﺔ ﺍﻟﺘﻐﻴﱡﺮ ﻭﺍﻟﺘﺒﺪﱡﻝ ﻭﺍﻧﻘﻼﺏ ﻣﻦ ﺣﺪﱢ ﺍﻟﺮﻃﻮﺑﺔ ﻭﺍﻟﺒﻀﺎﺿﺔ ﻭﻣَﻼﺳﺔ ﺍﳉﻠﺪ ﻭﺻﻔﺎ ِﺀ ﺍﻟﻠﻮﻥ‬
‫ﻭﺭﻗﱠﺘﻪ ﻭﻛﺜﺮ ِﺓ ﺍﳌﺎﺀ ﻭﺑﺮﻳﻘﻪ ﺇﱃ ﺍﻟﺘﻜﺮﱡﺵ ﻭﺍﻟﻜﻤﻮﺩ‬

‫ﺨﺪﱡﺩ ﻭﺇﱃ ﺍﳍﹸﺰﺍﻝ ﻭﺳﻮﺀ ﺍﳊﺎﻝ ﻓﻬﺬﺍ ﺍﻟﺒﺎﺏ ﻳﻌﺮﹺﺽ ﻟﻠﺨﺼﻴﺎﻥ ﻭﻳﻌﺮﺽ ﺃﹶﻳﻀﹰﺎ ﳌﻌﺎﳉﻲ ﺍﻟﻨﺒﺎﺕ‬ ‫ﻭﺇﱃ ﺍﻟﺘﻘﺒﱡﺾ ﻭﺍﻟﺘ َ‬
‫ﻑ ﺗﻠﻤﻊ ﰲ ﻟﻮﻧﻪ ﻭﻛﺄﻧﱠﻪ ﻣِﺮْﺁﺓﹲ ﺻﻴﻨﻴﱠﺔ ﻭﻛﺄﻧﻪ‬
‫ﻚ ﺗﺮﻯ ﺍﳋﺼﻲﱠ ﻭﻛﺄﻥﱠ ﺍﻟﺴﻴﻮ َ‬
‫ﻣﻦ ﺍﻷﻛﺮﺓ ﻣِﻦ ﺃﻫﻞ ﺍﻟﺰﺭﻉ ﻭﺍﻟﻨﺨﻞ ﻷﻧﱠ َ‬
‫ﺚ ﻛﺬﻟﻚ‬ ‫ﺐ ِﻓﻀﱠ ٍﺔ ﻗﺪ ﻣﺴﱠ ُﻪ ﺫﻫﺐ ﻭﻛﺄﻥ ﰲ ﻭﺟﻨﺎﺗﻪ ﺍﻟﻮﺭﺩ ﰒ ﻻ ﻳﻠﺒ ﹸ‬
‫ﻭَﺫﻳﻠﺔ ﳎﻠ ﻮﱠﺓ ﻭﻛﺄﻧﻪ ﺟُﻤﱠﺎﺭَﺓ َﺭﻃﹾﺒﺔ ﻭﻛﺄﻧﻪ ﻗﻀﻴ ُ‬
‫ﺐ ﻭﰲ ﻋﻴﺶ َﺭﻏﹶﺪ ﻭﰲ ﻓﺮﺍﻍ ﺑﺎ ﹴﻝ ﻭﻗﻠﱠِﺔ‬
‫ﺐ ﺫﻟﻚ ﺫﹶﻫﺎﺑﹰﺎ ﻻ ﻳﻌﻮﺩ ﻭﺇﻥ ﻛﺎﻥ ﺫﺍ ﺧِﺼ ﹺ‬ ‫ﺕ ﻳﺴﲑﹰﺓ ﺣﱴ ﻳﺬﻫ َ‬ ‫ﺴﻴْﺌﺎ ٍ‬
‫ﺇﻻ ﻧُ َ‬
‫ﻧﺼَﺐ ‪.‬‬

‫ﻣﻦ ﻃﺮﺍﺋﻒ ﻋﺒﺪ ﺍﻷﻋﻠﻰ ﺍﻟﻘﺎﺹ‬

 ‫ّ ( ﻭﻛﺎﻥ ﻣﻦ ﻃﺮﺍﺋﻒ ﻣﺎ ﻳﺄﰐ ﺑﻪ ﻋﺒﺪ ﺍﻷﻋﻠﻰ ﺍﻟﻘﺎﺹّ ﻗﻮﻟﻪ ﰲ ﺍﳋﺼﻲ ﻭﻛﺎﻥ ﻟﻐﻠﺒﺔ ﺍﻟﺴﻼﻣﺔ ﻋﻠﻴﻪ ﻳُﺘﻮ ﻫﱠﻢ ﻋﻠﻴﻪ‬
‫ﲑ ﻣﺮﺓ ﰲ ﻗﺼﺼﻪ ﻓﻘﺎﻝ ‪ :‬ﺍﻟﻔﻘﲑ ﻣﺮﻗﺘﻪ ﺳُﻠﹾﻘﺔ ﻭﺭﺩﺍﺅﻩ ِﻋﻠﹾﻘﺔ ﻭ َﺟ ْﺮﺩَﻗﺘﻪ ِﻓﻠﹾﻘﺔ ﻭﲰﻜﺘﻪ‬
‫ﺍﻟﻐﻔﻠﺔ ﻭﻫﻮ ﺍﻟﺬﻱ ﺫﻛﺮ ﺍﻟﻔﻘ َ‬
‫ﺷِﻠﻘﹶﺔ ﻭﺇﺯﺍﺭﻩ ﺧﺮﻗﺔ ‪.‬‬
‫ﺖ ﺟﹺﻠﺪﺗُﻪ ﻭﺍﳒﺮﺩﺕ‬
‫ﳋﺼﻲﱠ ﻓﻘﺎﻝ ‪ :‬ﺇﺫﺍ ﻗﹸﻄِﻌﺖ ﺧُﺼﻴﺘﻪ ﹶﻗ ﻮﹺﻳﺖ ﺷَﻬﻮﺗﻪ ﻭﺳﺨُﻨﺖ َﻣﻌِﺪﺗﻪ ﻭﻻَﻧ ْ‬
‫ﻗﺎﻟﻮﺍ ‪ :‬ﰒﱠ ﺫﻛﺮ ﺍ ﹶ‬
‫ﺕ ﺩﻣﻌﺘﻪ ‪.‬‬‫َﺷﻌْﺮﺗﻪ ﻭﺍﺗﱠﺴﻌﺖ ﹶﻓﻘﹾﺤﺘﻪ ﻭﻛﺜﹸﺮ ْ‬

‫ﻼ ﺗﺎﻣّﹰﺎ ﺃﺧﺮﺟﻪ ﺫﻟﻚ ﻣﻦ ﺃﻛﺜ ﹺﺮ‬

‫ﻭﻗﺎﻟﻮﺍ ﺍﳋﺼﻲﱡ ﻻ ﻳﺼﻠﹶﻊ ﻛﻤﺎ ﻻ ﺗﺼﻠﹶﻊ ﺍﳌﺮﺃﺓ ﻭﺇﺫﺍ ﻗﻄﻊ ﺍﻟﻌﻀ ُﻮ ﺍﻟﺬﻱ ﻛﺎﻥ ﺑﻪ ﻓﺤ ﹰ‬
‫ﲑ‬
‫ﻣﻌﺎﱐ ﺍﻟﻔﺤﻮﻝ ﻭﺻﻔﺎﻬﺗﻢ ﻭﺇﺫﺍ ﺃﺧﺮﺟﻪ ﻣﻦ ﺫﻟﻚ ﺍﻟﻜﻤﺎﻝ ﺻﻴﱠﺮﻩ ﻛﺎﻟﺒﻐﻞ ﺍﻟﺬﻱ ﻟﻴﺲ ﻫﻮ ﲪﺎﺭﹰﺍ ﻭﻻ ﻓﺮﺳﹰﺎ ﻭﺗﺼ ُ‬
‫ﻉ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﻭﺭﲟﺎ ﱂ ﻳَﺨْﻠﹸﺺ ﻟﻪ ﺍﳋﻠ ُﻖ (‬
‫ﻃﺒﺎﻋُﻪ ﻣﻘﺴﻮﻣ ﹰﺔ ﻋﻠﻰ ﻃﺒﺎ ﹺ‬
‫ﺼﻒُ ﺣﺘّﻰ ﻳﺼﲑ ﻛﺎﳋﻠﻖ ﻣﻦ ﺃﺧﻼﻕ ﺍﻟﺮﺟﺎﻝ ﺃﻭ ﻳﻠﺤﻖ ﲟﺜﻠﻪ ﻣﻦ ﺃﺧﻼﻕ ﺍﻟﻨﺴﺎﺀ ﻭﻟﻜﻨﱠﻪ ﻳﻘﻊ ﳑﺰﻭﺟﹰﺎ ﻣﺮﻛﺒﹰﺎ‬ ‫ﻭﱂ َﻳ ْ‬
‫ﻓﻴﺨﺮﺝ ﺇﱃ ﺃﻥ ﻳﻜﻮﻥ ﻣﺬﺑﺬﺑﹰﺎ ﻻ ﺇﱃ ﻫﺆﻻﺀ ﻭﻻ ﺇﱃ ﻫﺆﻻﺀ ﻭﺭﲟﺎ ﺧﺮﺟﺖ ﺍﻟﻨﺘﻴﺠﺔ ﻭﻣﺎ ﻳﻮﻟﹼﺪﻩ ﺍﻟﺘﺮﻛﻴﺐ ﻋﻦ ﻣﻘﺪﺍﺭ‬
‫ﻣﻌﺎﱐ ﺍﻷﺑﻮﻳﻦ ﻛﻤﺎ ﳚﻮ ُﺯ ﻋﻤ ُﺮ ﺍﻟﺒﻐْﻞ ﻋﻤ َﺮ ﺃﺑﻮﻳﻪ ﻭﻛﺬﻟﻚ ﻣﺎ ﻋﺪﺩﻧﺎ ﰲ ﺻﺪﺭ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ‪.‬‬

‫ﻃﻠﺐ ﺍﻟﻨﺴﻞ‬

‫ﺕ ﺍﻟﻨﻔﻮﺱ ﻣﻘﺴﻮﻣﺔﹲ ﻋﻠﻴﻬﺎ ﻻ ﳚﻮ ُﺯ‬ ‫ﻭﻗﺎﻟﻮﺍ ‪ :‬ﻭﻟﻺﻧﺴﺎﻥ ﻗﻮًﻯ ﻣﻌﺮﻭﻓ ﹸﺔ ﺍﳌِﻘﺪﺍ ﹺﺭ ﻭﺷﻬﻮﺍ ﺕٌ ﻣﺼﺮﻭﻓﺔﹲ ﰲ ﻭﺟﻮ ِﻩ ﺣﺎﺟﺎ ِ‬
‫ﺏ ﺍﳌﻨﻜﹶﺢ ﻣِﻦ ﺃﻛﱪﹺﻫﺎ‬
‫ﺱ ﻗﺎﺋﻤﹰﺔ ﺑﻄﺒﺎﺋﻌﻬﺎ ﻭﻣِﺰﺍﺟﺎﻬﺗﺎ ﻭﺣﺎﺟﺎﻬﺗﺎ ﻭﺑﺎ ُ‬
‫ﺗﻌﻄﻴﻠﹸﻬﺎ ﻭﺗﺮ ُﻙ ﺍﺳﺘﻌﻤﺎﻟِﻬﺎ ﻣﺎ ﻛﺎﻧﺖ ﺍﻟﻨﻔﻮ ُ‬
‫ﻭﺃﻗﻮﺍﻫﺎ ﻭﺃﻋﻤﱢﻬﺎ ‪.‬‬
‫ﺐ ﺍﻟﻮﻟﺪ ﻭﻫﻮ ﺑﺎﺏٌ ﻣﻦ ﺃﺑﻮﺍﻬﺑﻢ ﻋﻈﻴﻢ ﻓﻤﻨﻬﻢ ﻣﻦ ﻳﻄﻠﺒﻪ ﻟﻠﻜﺜﺮﺓ‬
‫ﻭﻳﺪﺧﻞ ﰲ ﺑﺎﺏ ﺍﳌﻨﻜﹶﺢ ﻣﺎ ﰲ ﻃﺒﺎﺋِﻌﻬﻢ ﻣﻦ ﻃﻠ ﹺ‬
‫ﺖ ﻋﻠﻰ ﻧﺴﺐ ﺍﳌﻮﻟﻮﺩ‬‫ﺏ ﺍﻟﺮﺟﺎ ﹶﻝ ﻭﺃﻏﻀ ْ‬‫ﻭﺍﻟﻨﱡﺼﺮﺓ ﻭﻟﻠﺤﺎﺟﺔ ﺇﱃ ﺍﻟﻌﺪﺩ ﻭﺍﻟﻘ ﻮﱠﺓ ﻭﻟﺬﻟﻚ ﺍﺳﺘﻼﻃﺖ ﺍﻟﻌﺮ ُ‬

‫ﺏ ﻻ ﺗﻐ ُﺮ ْﺭ َﻙ‬
‫ﻋﻠﻰ ﻓﺮﺍﺵ ﺃﺑﻴﻪ ﻭﻗﺪ ﺃﺣﺎﻁ ﻋﻠﻤُﻪ ﺑﺄﻧﱠﻪ ﻣﻦ ﺍﻟﺰﻭﺝ ﺍﻷ ﻭﱠﻝ ﻗﺎﻝ ﺍﻷﺷﻬﺐُ ﺑﻦ ﺭُﻣَﻴﻠﺔ ‪ ) :‬ﻗﺎﻝ ﺍﻷﻗﺎﺭ ُ‬
‫ﻚ ﻋﻨﱠﺎ ﺃﻳﻬﺎ ﺍﻟﺮ ُﺟ ﹸﻞ ( ) ﻋﻞﱠ َﺑﹺﻨﻲﱠ ﻳﺸﺪﱡ ﺍﻟﻠﹼ ُﻪ ﻛﺜﺮﺗَﻬﻢ ** ﻭﺍﻟﻨﱠ ْﺒ ُﻊ َﻳ ْﻨﺒُﺖُ ﹸﻗﻀْﺒﺎﻧﹰﺎ ﻓﻴﻜﺘﻬﻞ (‬ ‫ﺴ َ‬ ‫ﻛﺜﺮﺗُﻨﺎ ** ﻭﹶﺃﻏﹾﻦ ﻧﻔ َ‬
‫ﺻﻐَﺮ ﺍﻟﺒﻨﲔ ﻭﺿﻌﻒ‬ ‫ﺢ َﻣ ْﻦ ﻛﺎﻥ ﹶﻟﻪُ ﹺﺭ ْﺑ ِﻌﻴﱡﻮ ﹾﻥ ( ﻳﺸﻜﻮ ﻛﻤﺎ ﺗﺮﻯ ِ‬ ‫ﺻ ْﻴ ِﻔﻴﱡﻮﻥ ** ﹶﺃ ﹾﻓ ﹶﻠ َ‬
‫ﺻ ْﺒَﻴ ﹲﺔ َ‬
‫ﻭﻗﺎﻝ ﺍﻵﺧَﺮ ‪ ) :‬ﺇﻥﱠ َﺑﹺﻨﻲﱠ ِ‬
‫ﺍﻷﺳﺮ ‪.‬‬
‫ﻭﻣﺎ ﺃﻛﺜﺮ ﻣﺎ ﻳﻄﻠﺐ ﺍﻟﺮﺟﻞ ﺍﻟ ﻮَﻟ َﺪ ﻧﻔﺎﺳ ﹰﺔ ﲟﺎﻟﻪ ﻋﻠﻰ ﺑﲏ ﻋﻤﱢﻪ ﻭﻹﺷﻔﺎﻗِﻪ ﻣﻦ ﺃﻥ ﺗﻠﻴﻪ ﺍﻟﻘﻀﺎ ﹸﺓ ﻭﺗﺮﺗﻊ ﻓﻴﻪ ﺍﻷﻣﻨﺎﺀ‬
‫ﲑ ﻣِﻠﻜﹰﺎ ﻟﻸﻭﻟﻴﺎﺀ ﻭﻳﻘﻀ َﻲ ﺑﻪ ﺍﻟﻘﺎﺿﻲ ﺍﻟﺬﱢﻣﺎ َﻡ ﻭﻳﺼﻄﻨﻊ ﺑﻪ ﺍﻟﺮﺟﺎﻝ ‪.‬‬‫ﻓﻴﺼ َ‬
‫ﺐ ﺍﻟﺜﻮﺍﺏ ﰲ ﻣﺒﺎﻫﺎﺓ ﺍﳌﺸﺮﻛﲔ‬ ‫ﻭﺭﲟﺎ ﻫﻢﱠ ﺍﻟﺮﺟ ﹸﻞ ﺑﻄﻠﺐ ﺍﻟﻮﻟﺪ ﻟﺒﻘﺎﺀ ﺍﻟﺬﻛﹾﺮ ﻭﻟﻠﺮﻏﺒﺔ ﰲ ﺍﻟﻌﻘﺐ ﺃﻭ ﻋﻠﻰ ﺟﻬﺔ ﻃ ﹶﻠ ﹺ‬
‫ﻭﺍﻟﺰﻳﺎﺩِﺓ ﰲ ﻋﺪﺩ ﺍﳌﺴﻠﻤﲔ ﺃﻭ ﻟﻠﻜﺴﺐ ﻭﺍﻟﻜﻔﺎﻳﺔ ﻭﻟﻠﻤﺪﺍﻓﻌﺔ ﻭﺍﻟﻨﱡﺼْﺮﺓ ﻭﻟﻼﻣﺘﻨﺎﻉ ﻭﺑﻘﺎﺀ ﻧﻮﻉ ﺍﻹﻧﺴﺎﻥ ﻭﳌﺎ ﻃﺒﻊ‬
‫ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺗﻌﺎﱃ ﺑﲏ ﺁﺩﻡ ﻋﻠﻴﻪ ﻣﻦ ﺣﺐﱢ ﺍﻟ ﱡﺬﺭﱢﻳﱠ ِﺔ ﻭﻛﺜﺮ ِﺓ ﺍﻟﻨﺴﻞ ﻛﻤﺎ ﻃﺒﻊ‬
 ‫ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺍﳊﻤﺎﻡ ﻭﺍﻟﺴﻨﺎﻧﲑ ﻋﻠﻰ ﺫﻟﻚ ﻭﺇﻥ ﻛﺎﻥ ﺇﺫﺍ ﺟﺎﺀﻩ ﺍﻟﻮﻟﺪ ﺯﺍﺩ ﰲ َﻫﻤﱢﻪ ﻭﻧﺼﺒﻪ ﻭﰲ ُﺟ ْﺒﻨﹺﻪ ﻭﲞْﻠﻪ ﻭﻗﺪ ﻗﺎﻝ‬
‫ﳊﻤﱠﺎﱐ ﻋَﲑ‬ ‫ﺠ َﻬ ﹶﻠ ﹲﺔ ﻓﻴﺤﺘﻤﻞ ﰲ ﺍﻟﻮﻟﺪ ﺍ ﹸﳌﺆَﻥ ﺍﳌﻌﺮﻭﻓﺔ ﻭﺍﳍﻤﻮﻡ ﻭﺫﻛﺮ ﺃﺑﻮ ﺍﻷﺧﺰَﺭ ﺍ ِ‬
‫ﺨ ﹶﻠ ﹲﺔ َﻣ ْ‬
‫ﺠَﺒَﻨ ﹲﺔ َﻣ ْﺒ َ‬
‫ﺍﻟﻨﱯ ‪ :‬ﺍ ﹾﻟ َﻮﻟﹶﺪ َﻣ ْ‬
‫ﺏ ﺍﻟﺰﱢﻭﺍﺝ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻓﻘﺎﻝ ﻋﻨﺪ ﺫﻛﺮ ( ﺳِﻔﺎﺩﻩ ‪ :‬ﻻ ُﻣﺒﺘَﻐِﻲ ﺍﻟﺬﺭْﺀ ﻭﻻ ﺑﺎﻟﻌﺎ ﹺﺯ ﹺﻝ‬ ‫ﺍﻟﻌﺎﻧﺔ ﲞﻼﻑ ﻣﺎ ﻋَﻠﻴﻪ ﺃﺻﺤﺎ ُ‬
‫ﺐ‬
‫ﻷﻥﱠ ﺍﻹﻧﺴﺎ ﹶﻥ ﻣﻦ ﺑﲔ ﺍﳊﻴﻮﺍﻥ ﺍ ﹸﳌﺰَﺍ ﻭﹺﺝ ﺇﺫﺍ ﻛ ﹺﺮ َﻩ ﺍﻟﻮﻟ َﺪ ﻋﺰَﻝ ﻭﺍﳌﺰﺍﻭﺝ ﻣﻦ ﺃﺻﻨﺎﻑ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺇﻧﱠﻤﺎ ﻏﺎﻳﺘُﻬﺎ ﻃﻠ ُ‬
‫ﺐ ﺍﻟﻮﻟ َﺪ‬‫ﺍﻟﺬﺭْﺀ ﻭﺍﻟﻮﻟﺪ ﻟﺬﻟﻚ ُﺳﺨﱢﺮﺕ ﻭﻟﻪ ﻫﻴﱢﺌﺖ ﻟِﻤﺎ ﺃﺭﺍﺩ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻣﻦ ﺇﲤﺎ ﹺﻡ ﺣﻮﺍﺋِﺞ ﺍﻹﻧﺴﺎ ِﻥ ﻭﺍﳊﻤﺎ ُﺭ ﻻ ﻳﻄﻠ ُ‬
‫ﻓﻴﻜﻮﻥ ﺇﻓﺮﺍﻏﻪ ﰲ ﺍﻷﺗﺎﻥ ﻟﺬﻟﻚ ﻭﻻ ﺇﺫﺍ ﻛﺎﻥ ﻻ ﻳﺮﻳﺪ ﺍﻟﻮﻟﺪ ﻋﺰَﻝ ﻛﻤﺎ ﻳﻌﺰﻝ ﺍﻹﻧﺴﺎﻥ ﻏﲑ ﺃﻥﹼ ﻏﺎﻳﺘَﻪ ﻗﻀﺎ ُﺀ‬
‫ﺍﻟﺸﻬﻮﺓ ﻓﻘﻂ ﻟﻴﺲ ﻳَﺨْﻄﹸﺮ ﻋﻠﻰ ﺑﺎﻟﻪ ﺃﻥﱠ ﺫﻟﻚ ﺍﳌﺎ َﺀ ﻳُﺨﻠﹶﻖ ﻣﻨﻪ ﺷﻲﺀ ‪.‬‬
‫ﻭﺭﻭﻯ ﺍﺑﻦ ﻋﻮﻥ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺳﲑﻳﻦ ﻋﻦ ﻋﺒﻴﺪﺓ ﻗﺎﻝ ‪ :‬ﻟﻴﺲ ﰲ ﺍﻟﺒﻬﺎﺋﻢ ﺷﻲﺀ ﻳﻌﻤﻞ ﻋﻤﻞ ﻗﻮﻡ ﻟﻮﻁ ﺇﻻ ﺍﳊﻤﺎﺭ‬
‫‪.‬‬
‫ﻭﻋﺎﻣﱠﺔ ﺍﻛﺘﺴﺎﺏ ﺍﻟﺮﺟﺎﻝ ﻭﺇﻧﻔﺎﻗﻬﻢ ﻭﳘﱢﻬﻢ ﻭﺗﺼﻨﱡﻌﻬﻢ ﻭﲢﺴﻴﻨﻬﻢ ﳌﺎ ﳝﻠﻜﻮﻥ ﺇﻧﱠﻤﺎ ﻫﻮ ﻣﺼﺮﻭﻑٌ ﺇﱃ ﺍﻟﻨﺴﺎﺀ‬
‫ﻭﺍﻷﺳﺒﺎﺏ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﻨﺴﺎﺀ ﻭﻟﻮ ﱂ ﻳﻜﻦ ﺇﻻﹼ ﺍﻟﺘﻨﻤﱡﺺ ﻭﺍﻟﺘﻄﻴﱡﺐ ﻭﺍﻟﺘﻄ ﻮﱡﺱ ﻭﺍﻟﺘَﻌﺮﱡﺱ ﻭﺍﻟﺘﺨﻀﱡﺐ‬

‫ﳊ ﹾﻠ ﹺﻲ ﻭﺍﻟﻜِﺴﺎ ِﺀ ﻭﺍﻟ ﹸﻔﺮُﺵ ﻭﺍﻵﻧﻴﺔ ﻟﻜﺎﻥ ﰲ ﺫﻟﻚ ﻣﺎ ﻛﻔﻰ ﻭﻟﻮ ﱂ ﻳﻜﻦ ﻟﻪ ﺇﻻﹼ‬
‫ﻭﺍﻟﺬﻱ ُﻳ َﻌﺪﱡ ﳍﺎ ﻣﻦ ﺍﻟﻄﻴﺐ ﻭﺍﻟﺼﱢﺒﻎ ﻭﺍ ﹶ‬
‫ﻑ ﺍﻟﻌﺎ ﹺﺭ ﻣﻦ ﺟﻨﺎﻳﺘﻬﺎ ﻭﺍﳉﻨﺎﻳﺔ‬
‫ﺍﻻﻫﺘﻤﺎ ُﻡ ﲝﻔﻈﻬﺎ ﻭﺣﺮﺍﺳﺘﻬﺎ ﻭﺧﻮ ُ‬

‫ﻗﻮﻟﻪ ﰲ ﺍﻟﻐﺮﺍﺋﺰ ﻭﺑﻴﺎﻥ ﺳﺒﺐ ﺷﺮﻩ ﺍﳋﺼﻲ‬

‫ﻓﺈﹺﺫﺍ ﺑﻄﻞ ﺍﻟﻌﻀ ُﻮ ﺍﻟﺬﻱ ﻣﻦ ﺃﺟﻠﻪ ﻳﻜﻮﻥ ﺍﺷﺘﻐﺎ ﹸﻝ ﺍﻟﻨﻔﺲ ﺑﺎﻷﺻﻨﺎﻑ ﺍﻟﻜﺜﲑﺓ ﻣﻦ ﺍﻟﻠﺬﱠﺓ ﻭﺍﻷﻟﹶﻢ ﻓﺒﺎﺿﻄﺮﺍ ﹴﺭ ﺃ ﹾﻥ ﺗﻌ ﹶﻠ َﻢ‬
‫ﺃﻥﱠ ﺗﻠﻚ ﺍﻟﻘ َﻮﻯ ﱂ ﺗَﺒﻄﻞ ﻣﻦ ﺍﻟﺘﺮﻛﻴﺐ ﻭﱂ ﺗَﻌ َﺪﻣْﻬﺎ ﺍﳋﻠﻘﺔ ﻭﺇﻧﱠﻤﺎ ُﺳﺪﱠ ﺩﻭﻧَﻬﺎ ﺑﺴﺪﱟ ﻭﺃﺩﺧﻞ ﻋﻠﻴﻬﺎ ﺣﺠﺎﺏ ﻓﻼ ﺑﺪﱠ ﳍﺎ‬
‫ﺖ ﻣﻦ‬ ‫ﺿ ْ‬ ‫ﺖ ﻣﻦ ﻭﺟ ٍﻪ ﻓﺎ َ‬‫ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻮﺟﻮﺩ ﹰﺓ ﻣﻦ ﻋﻤﻞ ﻷﻥﱠ ﻋﻤ ﹶﻞ ﻛﻞﱢ ﺟﻮﻫ ﹴﺮ ﻻ ﻳُﻌﺪَﻡ ﺇﻻﹼ ﺑﻌﺪﻡ ﺫﺍﺗﻪ ﻓﺈﺫﺍ ﺻُ ﹺﺮﹶﻓ ْ‬
‫ﺾ ﺃﻭ ﺗﻔﺘﺢ ﻟﻨﻔﺴﻬﺎ‬ ‫ﺖ ﻣﻦ ﺃﻥ ﺗﻔﻴ َ‬ ‫ﺖ ﻭﻻ ُﺑﺪﱠ ﺇﺫﺍ ﺯﺧﺮﺕ ﻭ ﹶﻏﺰُﺭﺕ ﻭﻃﻐﺖ ﻭ ﹶﻃ َﻤ ْ‬ ‫ﻭﺟﻪ ﻭﻻ ﺳﻴﻤﺎ ﺇﺫﺍ ﲨﱠﺖ ﻭﻧﺎﺯﻋ ْ‬
‫ﺑﺎﺑﹰﺎ ﻭﻟﻴﺲ ﺑﻌﺪ ﺍﳌﻨﻜﺢ ﺑﺎ ﺏٌ ﻟﻪ ﻣﻮﻗ ُﻊ ﻛﻤﻮﻗ ﹺﻊ ﺍﳌﻄﻌﻢ ﻓﺎﺟﺘﻤﻌﺖ ﺗﻠﻚ ﺍﻟﻘﻮﻯ ﺍﻟﱵ ﻛﺎﻧﺖ ﻟﻠﻤﻨﻜﹶﺢ ﻭﻣﺎ ﻳﺸﺘﻤﻞ‬
‫ﺏ ﻭﺍﺣﺪ ﻛﺎﻥ ﺃﺑﻠﻎ ﰲ ﺣﻜ ِﻤ ِﻪ ﻭﺃﺑﻌ َﺪ‬ ‫ﻋﻠﻴﻪ ﺑﺎﺏ ﺍﳌﻨﻜﺢ ﺇﱃ ﺍﻟﻘ ﻮﱠﺓ ﺍﻟﱵ ﻋﻨﺪﻩ ﻟﻠﻤﻄﻌﻢ ﻓﺈﺫﺍ ﺍﺟﺘﻤﻌﺖ ﺍﻟﻘ ﻮﱠﺗﺎﻥ ﰲ ﺑﺎ ﹴ‬
‫ﻏﺎﻳ ﹰﺔ ﰲ ﺳﺒﻴﻠﻪ ﻭﻟﺬﻟﻚ ﺻﺎ َﺭ ﺍﳋﹶﺼﻲﱡ ﺁ ﹶﻛ ﹶﻞ ﻣﻦ ﺃﺧﻴﻪ ﻷﻣﱢﻪ ﻭﺃﺑﻴﻪ ﻭﻋﻠﻰ ﻗﺪﺭ ﺍﻻﺳﺘﻤﺮﺍﺀ ﻳﻜﻮﻥ ﻫﻀﻤﻪ ﻭﻋﻠﻰ ﻗﺪﺭ‬
‫ﺣﺎﺟ ِﺔ ﻃﺒﻌﻪ ﻭﺣﺮﻛﺔ ﻧﻔﺴﻪ ﻭﺍﳊﺮﺍﺭِﺓ ﺍﳌﺘﻮﻟﹼﺪ ِﺓ ﻋﻦ ﺍﳊﺮَﻛﺔ ﻳﻜﻮ ﹸﻥ‬

‫ﺍﻻﺳﺘﻤﺮﺍﺀ ﻷﻥ ﺍﻟﺸﻬﻮﺓ ﻣﻦ ﺃﻣﱳ ﺃﺑﻮﺍﺏ ﺍﻻﺳﺘﻤﺮﺍﺀ ﻭﺍﳊﺮﻛﺔ ﻣﻦ ﺃﻋﻈﻢ ﺃﺑﻮﺍﺏ ﺍﳊﺮﺍﺭﺓ ‪.‬‬

‫ﺗﻔﻮﻕ ﺭﻏﺒﺔ ﺍﻹﻧﺎﺙ ﻋﻠﻰ ﺍﻟﺬﻛﻮﺭ ﰲ ﺍﻟﻄﻌﺎﻡ‬

‫ﺠﺮُ ﺩﻭﻥ ﺍﻟ ﹶﻔﺮَﺱ ﻭﻛﺬﻟﻚ ﺍﻟﺮﱠﻣَﻜﺔ ﺩﻭ ﹶﻥ ﺍﻟﺒﹺﺮﺫﹶﻭﻥ‬

‫ﳊْ‬
‫ﺙ ﺃﻋﻢﱡ ﻣﻨﻪ ﰲ ﺍﻟﺬﻛﻮﺭ ﻭﻛﺬﻟﻚ ﺍ ِ‬
‫ﻭﺩﻭﺍ ُﻡ ﺍﻷﻛﻞ ﰲ ﺍﻹﻧﺎ ِ‬
‫ﺲ‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﻨﻌﺠﺔ ﺩﻭ ﹶﻥ ﺍﻟﻜﺒﺶ ﻭﻛﺬﻟﻚ ﺍﻟﻨﺴﺎ ُﺀ ﰲ ﺍﻟﺒﻴﻮﺕ ﺩﻭ ﹶﻥ ﺍﻟﺮﺟﺎﻝ ﻭﻣﺎ ﺃﺷﻚﱡ ﺃﻥﱠ ﺍﻟﺮﺟ ﹶﻞ ﻳﺄﻛ ﹸﻞ ﰲ ﺍﺠﻤﻟﻠ ﹺ‬
‫ﲑ ﻣﻨﻈﻮﻡ ﻭﻫﻲ ﺑﺪﻭﺍ ﹺﻡ ﺫﻟﻚ ﻣﻨﻬﺎ‬ ‫ﺍﻟﻮﺍﺣِﺪ ﻣﺎ ﻻ ﺗﺄﻛﻞ ﺍﳌﺮﺃﺓ ﻭﻟﻜﻨﱠﻬﺎ ﺗﺴﺘﻮﻓِﻲ ﺫﻟﻚ ﺍﳌﻘﺪﺍ َﺭ ﻭﺗُﺮﺑﹺﻲ ﻋﻠﻴﻪ ﻣﻘﻄﱠﻌﹰﺎ ﻏ َ‬
 ‫ﻳﻜﻮﻥ ﺣﺎﺻ ﹸﻞ ﻃﻌﺎﻣِﻬﺎ ﺃﻛﺜ َﺮ ﻭﻫﻦﱠ ﻳُﻨﺎ ِﺳﺒْﻦ ﺍﻟﺼﺒﻴﺎ ﹶﻥ ﰲ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻷﻥﱠ ﻃﺒ َﻊ ﺍﻟﺼﱯﱢ ﺳﺮﻳ ُﻊ ﺍﳍﻀﻢ ﺳﺮﻳ ُﻊ ﺍﻟﻜﻠﹶﺐ‬
‫ﲑ ﻣﺪﱠِﺓ ﺍﻷﻛﻞ ﻗﻠﻴ ﹸﻞ ﻣﻘﺪﺍ ﹺﺭ ﺍﻟ ﱡﻄﻌْﻢ ﻓﻠﻠﻤﺮﺃ ِﺓ ﻛﺜﺮ ﹸﺓ ﻣﻌﺎﻭﺩﻬﺗﺎ ﰒﱠ َﺗﹺﺒﲔُ ﺑﻜﺜﺮ ِﺓ ﻣﻘﺪﺍ ﹺﺭ ﺍﳌﺄﻛﻮﻝ ﻓﻴﺼﲑ ﻟﻠﺨَﺼﻲﱢ‬
‫ﻗﺼ ُ‬
‫ﺏ ﻭﺍﺣﺪ ﺃﻋﲏ ﺷﻬﻮﹶﺓ ﺍﳌﻨﻜﹶﺢ ﺍﻟﱵ ﲢﻮﻟﺖ‬ ‫ﻉ ﻗﻮﻯ ﺷﻬﻮﺗﻴﻪ ﰲ ﺑﺎ ﹴ‬ ‫ﻧﺼﻴﺒﺎﻥ ‪ :‬ﻧﺼﻴﺒُﻪ ﻣﻦ ِﺷﺒْﻪ ﺍﻟﻨﺴﺎﺀ ﰒ ﺍﺟﺘﻤﺎ ُ‬
‫ﻭﺷﻬﻮﹶﺓ ﺍﳌﻄﻌﻢ ‪.‬‬
‫ﻗﺎﻝ ﻭﻗﻴﻞ ﻟﺒﻌﺾ ﺍﻷﻋﺮﺍﺏ ‪ :‬ﺃﻱﱡ ﺷﻲﺀ ﺁ ﹶﻛﻞﹸ ﻗﺎﻝ ‪ :‬ﹺﺑ ْﺮﺫﹶﻭﻧَﺔ َﺭﻏﹸﻮﺙ ‪.‬‬
‫ﺙ‬
‫ﻕ ﺇﺫﺍ ﻃﻠﺒﺖ ﺍﻹﻧﺴﺎ ﹶﻥ ﻟﺘﺄﻛﻠﻪ ﻭﻛﹶﺬﻟﻚ ﺻﺎﺭﺕ ﺇﻧﺎ ﹸ‬ ‫ﺙ ﺻﺎﺭﺕ ﺍﻟﻠﺒﺆﺓ ﺃﺷﺪﱠ ﻋُ َﺮﺍﻣﹰﺎ ﻭﺃﻧﺰ َ‬ ‫ﻭﻟﺸﺪﱠ ِﺓ َﻧ َﻬ ﹺﻢ ﺍﻹﻧﺎ ِ‬
‫ﺍﻷَﺟﻨﺎﺱ ﺍﻟﺼﺎﺋﺪﺓ ﺃﺻَﻴ َﺪ‬

‫ﺹ ﻣﺎ ﺗﻜﻮ ﹶﻥ ﻋﻨ َﺪ ﺍﺭﺗﻀﺎﻉ ﺟﹺﺮﺍﺋﻬﺎ ﻣﻦ ﺃﻃﺒﺎﺋﻬﺎ ﺣﺘﱠﻰ ﺻﺎﺭ‬

‫ﺙ ﻣﻦ ﺍﻟﻜﻼﺏ ﻭﺍﻟﺒُﺰﺍِﺓ ﻭﻣﺎ ﺃﺷﺒ َﻪ ﺫﻟﻚ ﻭﺃﺣﺮ َ‬
‫ﻛﺎﻹﻧﺎ ِ‬
‫ﺫﻟﻚ ﻣﻨﻬﺎ ﺳﺒﺒﹰﺎ ﻟﻠﺤﺮﺹ ﻭﺍﻟﻨﱠﻬﻢ ﰲ ﺫﻟﻚ ‪.‬‬

‫ﺻﻮﺕ ﺍﳋﺼﻲ‬

‫ﻭﻳﻌﺮﺽ ﻟﻪ ﻋﻨﺪ ﻗﻄﻊ ﺫﻟﻚ ﺍﻟﻌﻀ ﹺﻮ ﺗﻐﻴﱡ ُﺮ ﺍﻟﺼﻮﺕ ﺣﱴ ﻻ ﳜﻔﻰ ﻋﻠﻰ ﻣﻦ ﲰِﻌﻪ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﺮﻯ ﺻﺎﺣﺒَﻪ ﺃﻧﱠﻪ‬
‫ﺾ ﺃﺗﺮﺍﺑﻪ ﻣِﻦ ﻓﹸﺤﻮﻟﺔ ﺟﻨﺴﻪ ﻭﻫﺬﺍ ﺍﳌﻌﲎ‬
‫ﺼﻲﱞ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺬﻱ ﳜﺎﻃﺒﻪ ﻭﻳﻨﺎﻗﻠﻪ ﺍﻟﻜﻼﻡ ﺃﺧﺎﻩ ﺃﻭ ﺍﺑ َﻦ ﻋﻤﱢﻪ ﺃﻭ ﺑﻌ َ‬
‫َﺧ ِ‬
‫ﳊﺒْﺸﺎﻥ ﻭﻣﺎ ﺃﻗﻞﱠ ﻣَﻦ ﲡﺪﻩ ﻧﺎﻗﺼﹰﺎ‬
‫ﻳﻌﺮﺽ ﳋِﺼﻴﺎﻥ ﺍﻟﺼﻘﺎِﻟﺒَﺔ ﺃﻛﺜﺮ ﳑﱠﺎ ﻳﻌﺮﹺﺽ ﻟﻠﺨﺮﺍﺳﺎﻧﻴﺔ ﻭﻟﻠﺴﻮﺩﺍﻥ ﻣﻦ ﺍﻟﺴﱢﻨْﺪ ﻭﺍ ﹸ‬
‫ﻕ‬
‫ﺻﺤﱠ ِﺔ ﲤﻴﻴ ﹺﺰ ﺫﻟﻚ ﻭﻻ ﰲ ﺩﻗﺔ ﺍﳊﺲﱢ ﻓﻴﻪ ﺇﱃ ﺣِﺬ ﹴ‬‫ﻋﻦ ﻫﺬﺍ ﺍﳌﻘﺪﺍﺭ ﺇﻻﹼ ﻭﻟﻪ ﺑﻴﻀﺔ ﺃﻭ ِﻋﺮْﻕ ﻓﻠﻴﺲ ﻳُﺤﺘﺎﺝ ﰲ ِ‬
‫ﺑﻘﻴﺎﻓﺔ ﺑﻞ ﲡﺪ ﺫﻟﻚ ﺷﺎﺋﻌﹰﺎ ﰲ ﻃﺒﺎﻉ ﺍﻟﺴﱢﻔﻠﺔ ﻭﺍﻟ َﻐ ﹾﺜﺮَﺍ ِﺀ ﻭﰲ ﺃﺟﻨﺎﺱ ﺍﻟﺼﱢﺒﻴﺎﻥ ﻭﺍﻟﻨﺴﺎﺀ ‪ ) .‬ﺷَﻌﺮ ﺍﳋﺼﻲ ( ﻭﻣﱴ‬
‫ﺕ ﺍﻟﺸﻌﺮ ﰲ ﻣﻮﺍﺿﻌﻪ ﺗﺴﺎﻗﻂ ﻛﻠﻪ ﺇﻻﱠ ﺷﻌ َﺮ ﺍﻟﻌﺎﻧﺔ‬ ‫ﺖ ﻭﺇﺫﺍ ُﺧﺼِﻲ ﺑﻌﺪ ﺍﺳﺘﺤﻜﺎﻡ ﻧﺒﺎ ِ‬ ‫ﺕ ﱂ ُﻳ ْﻨﹺﺒ ْ‬
‫ﺧُﺼﻲ ﻗﺒ ﹶﻞ ﺍﻹﻧﺒﺎ ِ‬
‫ﻓﺈﻧﻪ ﻭﺇﻥ ﻧﻘﹶﺺ ﻣﻦ ﻏﹶﻠﻈﻪ ﻭﻣﻘﺪﺍ ﹺﺭ ﻋَﺪﺩﻩ ﻓﺈﻥﱠ ﺍﻟﺒﺎﻗ َﻲ ﻛﺜﲑ ﻭﻻ ﻳﻌ ﹺﺮﺽُ ﺫﻟﻚ ﻟﺸﻌﺮ ﺍﻟﺮﺃﺱ ﻓﺈﻥﱠ ﺷﻌ َﺮ‬

‫ﺍﻟﺮﺃﺱ ﻭﺍﳊﺎﺟﺒﲔ ﻭﺃﺷﻔﺎﺭ ﺍﻟﻌﻴﻨﲔ ﻳﻜﻮﻥ ﻣﻊ ﺍﻟﻮﻻﺩﺓ ﻭﺇﳕﺎ ﻳﻌﺮﺽ ﳌﺎ ﻳﺘﻮﻟﺪ ﻣﻦ ﻓﻀﻮﻝ ﺍﻟﺒﺪﻥ ‪.‬‬
‫ﻑ ﺣﻜﻢ ﺃﺷﻔﺎﺭ ﺍﻟﻌﻴﻨﲔ ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﺫﻟﻚ ﰲ ﻣﻮﺿﻌﻪ ﻣﻦ ﺑﺎﺏ ﺍﻟﻘﻮﻝ‬ ‫ﻭﻗﺪ ﺯﻋﻢ ﻧﺎﺱٌ ﺃﻥﱠ ﺣﻜ َﻢ ﺷﻌﺮ ﺍﻟﺮﺃﺱ ﺧﻼ ُ‬
‫ﰲ ﺍﻟﺸﻌﺮ ﻭﻫﺬﻩ ﺍﳋﺼﺎﻝ ﻣﻦ ﺃﻣﺎﻛﻦ ﺷَﻌﺮ ﺍﻟﻨﺴﺎﺀ ﻭﺍﳋﺼﻴﺎﻥ ﻭﺍﻟﻔﺤﻮﻟﺔ ﻓﻴﻪ ﺳﻮﺍﺀ ﻭﺇﳕﺎ ﻳﻌﺮﺽ ﻟﺴﻮﻯ ﺫﻟﻚ ﻣﻦ‬
‫ﺙ ﺍﻷﺻﻮﻝ ﺍﻟﺰﺍﺋ ِﺪ ﰲ ﺍﻟﻨﺒﺎﺕ ﺃﻻ ﺗﺮﻯ ﺃﻥ ﺍﳌﺮﺃﺓ ﻻ ﺗﺼ ﹶﻠﻊُ ﻓﻨﺎﺳﺒﻬﺎ ﺍﳋﺼﻲﱡ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻓﺈ ﹾﻥ‬
‫ﺍﻟﺸﻌﺮ ﺍﳊﺎﺩ ِ‬
‫ﺽ ﻟﻪ ﻋﺎﺭﺽٌ ﻓﺈﳕﺎ ﻫﻮ ﻣﻦ ﺍﻟﻘﺮَﻉ ﻻ ﻣﻦ ﺟﻬﺔ ﺍﻟﻨﱠﺰَﻉ ﻭﺍﳌﺮﺃﺓ ﺭﺑﱠﻤﺎ ﻛﺎﻥ ﰲ ﹶﻗﺼَﺎﺹ ﻣﻘﺎﺩﱘ ﺷﻌ ﹺﺮ ﺭﺃﺳﻬﺎ ﺍﺭﺗﻔﺎﻉ‬ ‫ﻋﺮ َ‬
‫ﻉ ﻭﻻ ﺟﻠﹶﺢ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﺫﻟﻚ ﺣﺎﺩﺛﹰﺎ ﻳُﺤﺪﺛﻪ ﺍﻟﻄﻌ ُﻦ ﰲ ﺍﻟﺴﻦّ ‪.‬‬
‫ﻭﻟﻴﺲ ﺫﻟﻚ ﺑﻨ َﺰ ﹴ‬
‫ﻭﺗﻜﻮﻥ ﻣﻘﺎﻃ ُﻊ ﺷﻌﺮ ﺭﺃﺳﻪ ﻭﻣﻨﺘﻬﻰ ﺣﺪﻭﺩ ﻗﹸﺼﺎﺻﻪ ﻛﻤﻘﺎﻃﻊ ﺷﻌﺮ ﺍﳌﺮﺃﺓ ﻭﻣﻨﺘﻬﻰ ﻗﹸﺼﺎﺻﻬﺎ ﻭﻟﻴﺲ ﺷﻌﺮُﻫﺎ ﻛﻠﻤﺎ‬
‫ﺩﻧﺎ ﻣﻦ ﻣﻮﺿﻊ ﺍﳌﻼﺳَﺔ ﻭﺍﻻﳒﺮﺍﺩ ﻳﻜﻮﻥ ﺃﺭﻕﱠ ﺣﱴ ﻳﻘﻞﱠ ﻭﻳﻀﻤﺤﻞﱠ ﻭﻟﻜﻨﻪ ﻳﻨﺒُﺖ ﰲ ﻣﻘﺪﺍ ﹺﺭ ﺫﻟﻚ ﺍﳉﻠﺪ ﻋﻠﻰ ﻧﺒﺎﺕ‬
‫ﺕ ﺭﻗﻴﻘﺔ َﺯ ﹶﻏﹺﺒﻴﱠ ﹲﺔ ﻛﺎﻟﻌِﺬﺍﺭ‬
‫ﻭﺍﺣﺪ ﰒ ﻳﻨﻘﻄﻊ ﻋﻨﺪ ﻣﻨﺘﻬﺎﻩ ﺍﻧﻘﻄﺎﻋﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻭﺍﳌﺮﺃﺓ ﺭﺑﱠﻤﺎ ﻛﺎﻧﺖ ﺳﺒﻼ َﺀ ﻭﺗﻜﻮﻥ ﳍﺎ َﺷﻌَﺮﺍ ٌ‬
‫ﻣﻮﺻﻮ ﹰﻻ ﺑﺄﺻﺪﺍﻏﻬﺎ ﻭﻻ ﻳﻌﺮﺽ ﺫﻟﻚ ﻟﻠﺨَﺼﻲ ﺇﻻ ﻣﻦ ﻋﻠﺔ ﰲ ﺍﳋﺼﺎﺀ ﻭﻻ ﻳﺮﻯ ﺃﺑﺪﹰﺍ ﺑﻌﺪ ﻣﻘﻄﹶﻊ ﻣﻦ ﺻُ ْﺪﻏﹶﻴﻪ‬
‫ﺷﻲﺀٌ ﻣﻦ ﺍﻟﺸﱠﻌﺮ ﻻ ﻣﻦ ﺭﻗﻴﻘﻪ ﻭﻻ ﻣﻦ ﻛﺜﻴﻔﻪ‬
 ‫ﺫﻭﺍﺕ ﺍﻟﻠﺤﻰ ﻭﺍﻟﺸﻮﺍﺭﺏ‬

‫ﻭﻗﺪ ﺗﻮﺟﺪ ﺍﳌﺮﺃﺓ ﺫﺍﺕ ﳊﻴﺔ ﻭﻗﺪ ﺭﺃﻳﺖ ﺫﻟﻚ ﻭﺃﻛﺜ ُﺮ ﻣﺎ ﺭﺃﻳﺘﻪ ﰲ ﻋﺠﺎﺋِﺰ ﺍﻟﺪﱠﻫﺎﻗﲔ ﻭﻛﺬﻟﻚ ﺍﻟ َﻐﺒَﺐ ﻭﺍﻟﺸﺎﺭﺏ‬
‫ﻭﻗﺪ ﺭﺃﻳﺖ ﺫﻟﻚ ﺃﻳﻀﹰﺎ ﻭﻫﻲ ﻟﻴﺴﺖ ﰲ ﺭﺃﻱ ﺍﻟﻌﲔ ُﲞﻨْﺜﻰ ﺑﻞ َﻧﺠﹺﺪﻫﺎ ﺃﻧﺜﻰ ﺗﺎﻣﱠﺔ ﺇﻻ ﺃﻥ ﺗﻜﻮﻥ ﱂ ﺗﻀﺮﹺﺏ ﰲ ﺫﻟﻚ‬
‫ﺑﺎﻟﺴﺒﺐ ﺍﻟﺬﻱ ﻳﻘﻮَﻯ ﺣﱴ ﻳﻈﻬﺮ ﰲ ﻏﲑ ﺫﻟﻚ ﺍﳌﻜﺎﻥ ﻭﻻ ﺗﻌﺮﺽ ﺍﻟﻠﺤﻰ ﻟﻠﻨﺴﺎﺀ ﺇﻻ ﻋﻨﺪ ﺍﺭﺗﻔﺎﻉ ﺍﳊﻴﺾ ﻭﻟﻴﺲ‬
‫ﻳﻌﺮﺽ ﺫﻟﻚ ﻟﻠﺨَﺼﻲ ‪.‬‬
‫ﺕ ﳏﻤﱠ ِﺪ ﺑ ﹺﻦ ﺭﺍﺷ ٍﺪ ﺍﳋﻨﱠﺎﻕ ﳊﻴﺔﹲ ﻭﺍﻓﺮﺓ ﻭﺃﻧّﻬﺎ ﺩﺧﻠﺖ ﻣﻊ ﻧﺴﺎ ٍﺀ‬
‫ﻭﻗﺪ ﺫﻛﺮ ﺃﻫ ﹸﻞ ﺑَﻐﺪﺍﺩ ﺃﻧﱠﻪ ﻛﺎﻥ ﻻﺑﻨ ٍﺔ ﻣﻦ ﺑﻨﺎ ِ‬
‫ﺕ ﺇﱃ ﺑﻌﺾ ﺍﻷﻋﺮﺍﺱ ﻟﺘَﺮَﻯ ﺍﻟﻌُﺮﺱ ﻭ َﺟ ﹾﻠ َﻮ ﹶﺓ ﺍﻟﻌَﺮُﻭﺱ ﻓﻔﻄِﻨﺖ ﳍﺎ ﺍﻣﺮﺃﺓ ﻓﺼﺎﺣﺖ ‪ :‬ﺭﺟﻞﹲ ﻭﺍﻟﻠﹼﻪ ﻭﺃﺣﺎﻝ‬ ‫ﻣﺘﻨﻘﱢﺒﺎ ٍ‬
‫ﻒ ﻋﻦ ﻓ ْﺮﺟﹺﻬﺎ ﻓﻨﺰَﻋﻦ ﻋﻨﻬﺎ ﻭﻗﺪ ﻛﺎﺩﺕ ﲤﻮﺕ ‪.‬‬ ‫ﺍﳋﺪﻡ ﻭﺍﻟﻨﺴﺎ ُﺀ ﻋﻠﻴﻬﺎ ﺑﺎﻟﻀﺮﺏ ﻓﻠﻢ ﺗﻜﻦ ﳍﺎ ﺣﻴﻠﺔﹲ ﺇﻻ ﺍﻟﻜﺸ َ‬
‫ﻭﻳﻔﻀﻞ ﺃﻳﻀﹰﺎ ﺍﳋﺼﻲﱡ ﺍﳌﺮﺃﹶﺓ ﰲ ﺍﻻﳒﺮﺍﺩ ﻭﺍﻟﺰﱠﻋَﺮ ﺑﺄﻥ ﲡ َﺪ ﺍﳌﺮﺃﺓ َﺯﺑﱠﺎ َﺀ ﺍﻟﺬﺭﺍﻋﲔ ﻭﺍﻟﺴﺎﻗﲔ ﻭﲡﺪ ﺭَﻛﹶﺐ ﺍﳌﺮﺃﺓ ﰲ‬
‫ﺍﻟﺸﻌْﺮ ﻛﹶﺄﻧﱠﻪ ﻋﺎَﻧﺔﹸ ﺍﻟﺮﺟﻞ ﻭﻳﻌﺮﺽ ﳍﺎ ﺍﻟﺸﻌﺮ ﰲ ﺇﺑﻄﻴﻬﺎ ﻭﻏﲑ ﺫﻟﻚ ﻭﻻ ﻳﻌﺮﹺﺽ ﻟﻠﺨﺼﻲﱢ ﻣﺎ ﻳﻌﺮﺽ ﻟﻠﺪﻳﻚ ﺇﺫﺍ‬
‫ﻑ ﻋُ ْﺮ ِﻓﻪ ﻭﳊﻴﺘﻪ ‪.‬‬
‫ﺧُﺼﻲ ‪ :‬ﺃﻥ ﻳﺬﺑُ ﹶﻞ ﻏﹸﻀﺮﻭ ُ‬
‫ﻭﺍﳋﺼﺎ ُﺀ ﻳﻨﻘﹸﺺ ﻣﻦ ﺷﺪﱠﺓ ﺍﻷﺳﺮ ﻭﻳﻨﻘﹸﺾ ﻣُ ْﺒ َﺮ َﻡ ﺍﻟﹸﻘ ﻮَﻯ ﻭُﻳ ْﺮﺧِﻲ ﻣَﻌﺎ ِﻗ َﺪ ﺍﻟﻌَﺼَﺐ ﻭﻳﻘﺮﱢﺏ ﻣﻦ ﺍﳍﺮَﻡ ﻭﺍﻟﺒﹺﻠﻰ‬

‫ﻣﺸﻲ ﺍﳋﺼﻲ‬

‫ﺕ ﻭﻗ َﻊ ﻗﺪﻣﻪ ﻭﻗﺪَﻡ ﺃﺧﻴﻪ ﺍﻟﻔﺤﻞ ﺍﻟﺬﻱ‬

‫ﻭﻳﻌﺮﹺﺽ ﻟﻠﺨﺼﻲﱢ ﺃﻥ ﻳﺸﺘﺪﱠ ﻭﻗ ُﻊ ﺭﺟﻠﻪ ﻋﻠﻰ ﺃﺭﺽ ﺍﻟﺴﱠﻄﺢ ﺣﱴ ﻟﻮ ﺗﻔﻘﱠﺪ َ‬
‫ﺕ ﻟﻮ ﹾﻗﻌِﻪ ﻭﻭﻃﹾﺌﻪ ﺷﻴﺌﹰﺎ ﻻ ﲡﺪﻩ ﻟﺼﺎﺣﺒﻪ ﻭﻛﺄﻥﱠ ﺍﻟﻌﻀ َﻮ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺸﺪﱡ ﺗﻮﺗﲑ ﺍﻟﻨﱠﺴَﺎ ﻭﻣَﻌﺎﻗﺪ‬
‫ﻫﻮ ﺃﻋﺒ ﹸﻞ ﻣﻨﻪ ﻟﻮﺟﺪ َ‬
‫ﺍﻟﻮﺭﻛﲔ ﻭﻣﻌﺎﻟﻴﻖ ﺍﻟﻌﺼﺐ ﹶﻟﻤﱠﺎ ﺑﻄﻞ ﻭﺫﻫﺐ ﺍﻟﺬﻱ ﻛﺎﻥ ﳝﺴﻜﹸﻪ‬

‫ﺃﺛﺮ ﺍﳋﺼﺎﺀ ﰲ ﺍﻟﺬﻛﺎﺀ‬

‫ﺼ َﻲ ﺃﺣﺪُﳘﺎ ﺧﺮَﺝ ﺍﳋﹶﺼﻲﱡ‬ ‫ﺏ ﻟﻮ ﻛﺎﻥ ﺃﺣﺪ ﻫُﻤﺎ ﺗﻮﺀ َﻡ ﺃﺧﻴﻪ ﺃﻧﱠﻪ ﻣﱴ ﺧُ ِ‬ ‫ﺻ ﹾﻘ ﹶﻠﹺﺒﻴﱠْﻴ ﹺﻦ ﻣِﻦ ﺃﻡّ ﻭﺃ ﹴ‬
‫ﻭﻳﻌﺮﺽ ﻟﻪ ﺃﻥﱠ ﺃﺧﻮﻳﻦ َ‬
‫ﻼ ﻋﻨﺪ‬ ‫ﻣﻨﻬﻤﺎ ﺃﺟ َﻮ َﺩ ﺧِﺪﻣ ﹰﺔ ﻭﺃﻓﻄﻦ ﻷﺑﻮﺍﺏ ﺍﳌﻌﺎﻃﺎﺓ ﻭﺍ ﹸﳌﻨَﺎﻭﻟِﺔ ﻭﻫﻮ ﳍﺎ ﺃﺗ ﹶﻘﻦُ ﻭﻬﺑﺎ ﺃﻟﻴﻖ ﻭﲡﺪﻩ ﺃﻳﻀﹰﺎ ﺃﺫﻛﻰ ﻋﻘ ﹰ‬
‫ﺍﳌﺨﺎﻃﺒﺔ ﻓﻴُﺨﺺﱡ ﺑﺬﻟﻚ ﻛﻠﱢﻪ ﻭﻳﺒﻘﻰ ﺃﺧﻮﻩ ﻋﻠﻰ ﻏﺜﺎﺭﺓ ﻓﻄﺮﺗﻪ ﻭﻋﻠﻰ ﻏﺒﺎﻭﺓ ﻏﺮﻳﺰﺗﻪ ﻭﻋﻠﻰ ﺑﻼﻫﺔ ﺍﻟﺼﱠﻘﹾﻠﹶﺒﻴﱠﺔ ﻭﻋﻠﻰ‬
‫ﺳﻮ ِﺀ ﻓﻬﻢ ﺍﻟﻌﺠَﻤﻴّﺔ ‪.‬‬
‫ﻭﻳ ُﺪ ﺍﻹﻧﺴﺎﻥ ﻻ ﺗﻜﻮﻥ ﺃﺑﺪﹰﺍ ﺇﻻ ﺧﺮْﻗﺎ َﺀ ﻭﻻ ﺗﺼﲑ ﺻَﻨﺎﻋﹰﺎ ﻣﺎ ﱂ ﺗﻜ ْﻦ‬

‫ﺍﳌﻌﺮﻓ ﹸﺔ ﺛِﻘﺎﻓﹰﺎ ﳍﺎ ﻭﺍﻟﻠﺴﺎﻥ ﻻ ﻳﻜﻮﻥ ﺃﺑﺮﹶﺃ ﺫﺍﻫﺒﹰﺎ ﰲ ﻃﺮﻳﻖ ﺍﻟﺒﻴﺎﻥ ﻣﺘﺼﺮﻓﹰﺎ ﰲ ﺍﻷﻟﻔﺎﻅ ﺇﻻﹼ ﺑﻌﺪ ﺃﻥ ﺗﻜﻮ ﹶﻥ ﺍﳌﻌﺮﻓ ﹸﺔ‬
‫ﻣﺘﺨﻠﱢ ﹶﻠ ﹰﺔ ﺑﻪ ﻣﻨﻘﹼﻠﺔ ﻟﻪ ﻭﺍﺿﻌ ﹰﺔ ﻟﻪ ﰲ ﻣﻮﺍﺿﻊ ﺣﻘﻮﻗِﻪ ﻭﻋﻠﻰ ﺃﻣﺎﻛﻦ ﺣﻈﻮﻇِﻪ ﻭﻫﻮ ﻋﻠﱠﺔﹲ ﻟﻪ ﰲ ﺍﻷﻣﺎﻛﻦ ﺍﻟﻌﻤﻴﻘﺔ‬
‫ﻭﻣﺼﺮﱢﻓﺔﹲ ﻟﻪ ﰲ ﺍﳌﻮﺍﺿﻊ ﺍﳌﺨﺘﻠﻔﺔ ‪.‬‬
‫ﻚ ﻧﻔﺴﻪ ﻓﻠﻤﺎ ﻋﺮَﻑ ﻛﺎﻧﺖ‬
‫ﺤ ﹸﺬ ﻃﺒﻌِﻪ ﻭﲢﺮﻳ ُ‬
‫ﻑ ﺣﺪﱢﻩ ﻭﺷ ْ‬
‫ﻓﺄ ﻭﱠ ﹸﻝ ﻣﺎ ﺻﻨﻊ ﺍﳋِﺼﺎﺀُ ﺑﺎﻟﺼﱠ ﹾﻘ ﹶﻠﹺﺒﻲﱢ ﺗﺰﻛﻴ ﹸﺔ ﻋﻘﻠ ِﻪ ﻭﺇﺭﻫﺎ ُ‬
‫ﺣﺮﻛﺘﻪ ﺗﺎﺑﻌ ﹰﺔ ﳌﻌﺮﻓﺘﻪ ﻭﻗ ﻮﱠﺗﻪ ﻋﻠﻰ ﻗﺪﺭ ﻣﺎ ﻫﻴّﺠﻪ ‪.‬‬
 ‫ﻓﺄﻣﱠﺎ ﻧﺴﺎ ُﺀ ﺍﻟﺼﻘﺎﻟﺒﺔ ﻭﺻﺒﻴﺎﻬﻧﻢ ﻓﻠﻴﺲ ﺇﱃ ﲢﻮﻳﻞ ﻃﺒﺎﺋﻌﻬﻢ ﻭﻧﻘﹾﻞ َﺧﻠﹾﻘﻬﻢ ﺇﱃ ﺍﻟﻔﻄﻨﺔ ﺍﻟﺜﺎﻗﺒﺔ ﻭﺇﱃ ﺍﳊ َﺮﻛﹶﺔ ﺍﳌﻮﺯﻭﻧﺔ‬
‫ﳋﺮْﻕ ﻭﻋﻠﻰ ﺣﺴﺐ ﺍﳌﻌﺮﻓﺔ ﻳﻜﻮﻥ‬ ‫ﻭﺇﱃ ﺍﳋﺪﻣﺔ ﺍﻟﺜﺎﺑﺘﺔ ﺍﻟﻮﺍﻗﻌﺔ ﺑﺎﳌﻮﺍﻓﻘﺔ ﺳﺒﻴ ﹲﻞ ﻭﻋﻠﻰ ﺣﺴَﺐ ﺍﳉﻬْﻞ ﻳﻜﻮﻥ ﺍ ﹸ‬
‫ﻅ ﳍﻦﱠ ﻋﻨﺪ ﺍﳋﻠﻮﺓ ﻭﻻ ﻧﻔﺎ ﹶﺫ ﳍﻦﱠ ﰲ ﺻﻨﺎﻋﺔ ﺇﺫ ﻛﻦﱠ ﻗﺪ‬ ‫ﺍﳊِﺬﻕ ﻭﻫﺬﺍ ﲨﻠ ﹸﺔ ﺍﻟﻘﻮﻝ ﰲ ﻧﺴﺎﺋﻬﻢ ﻭﻋﻠﻰ ﺃﻧّﻬﻦﱠ ﻻ ﺣﻈﻮ ﹶ‬
‫ﻣُﻨﹺﻌﻦ ﻓﻬ َﻢ ﺍﳌﻌﺎﻃﺎﺓ ﻭﻣﻌﺮﻓ ﹶﺔ ﺍﳌﻨﺎﻭﻟﺔ ‪.‬‬
‫ﳋﺪْﻣﺔ ﻭﰲ ﺍﺳﺘﻮﺍ ِﺀ ﺣﺎﳍﻢ ﰲ ﺑﺎﺏ ﺍﳌﻌﺎﻃﺎﺓ ﱂ ﺗﺮ‬ ‫ﺏﺍِ‬ ‫ﻭﺍﳋِﺼﻴﺎ ﹸﻥ ﻣ َﻊ ﺟﻮﺩﺓ ﺁﻻﻬﺗﻢ ﻭ َﻭﻓﹶﺎﺭﺓ ﻃﺒﺎﺋﻌﻬﻢ ﰲ ﻣﻌﺮﻓ ِﺔ ﺃﺑﻮﺍ ﹺ‬
‫ﻑ ﺇﱃ ﺷﻲ ٍﺀ ﻣﻦ ﺍﳊﻜﻤﺔ ﳑﱠﺎ ﻳُﻌﺮَﻑ ﺑُﺒﻌْﺪ ﺍﻟﺮﱠ ﹺﻭﻳﱠ ﹰﺔ‬
‫ﺾ ﺍﳌﺸﻘﱠﺔ ﻭﺗﻀﺎ ُ‬ ‫ﻂ ﻧ ﹶﻔ ﹶﺬ ﰲ ﺻﻨﺎﻋ ِﺔ ﺗﻨُﺴﺐ ﺇﱃ ﺑﻌ ﹺ‬
‫ﺃﺣﺪﹰﺍ ﻣﻨﻬﻢ ﻗ ﱡ‬
‫ﺹ ﺑﺈﺩﺍﻣﺔ ﺍﻟﻔﻜﺮﺓ ﺇﻻ ﻣﺎ ﺫﻛﺮُﻭﺍ ﻣﻦ َﻧﻔﹶﺎﺫ ﺛﻘﻒ ﰲ ﺍﻟﺘﺤﺮﻳﻚ ﻟﻸﻭﺗﺎﺭ ﻓﺈﻧﱠﻪ ﻛﺎ ﹶﻥ ﰲ ﺫﻟﻚ ﻣﻘﺪﱠﻣﹰﺎ ﻭﺑﻪ‬ ‫ﻭﺍﻟﻐﻮ ﹺ‬
‫ﻣﺬﻛﻮﺭﹰﺍ‬

‫ﺖ ﻣﻦ ﺻﻐﺎﺭ ﺍﻟﺼﻨﺎﻋﺎﺕ‬‫ﺇﻻﱠ ﺃﻥﱠ ﺍﳋﺼﻲﱠ ﻣﻦ ﺻﺒﺎﻩ ﻳُﺤﺴِﻦ ﺻﻨﻌﺔ ﺍﻟﺪّﺍﺑﻮﻕ ﻭُﻳﺠﹺﻴﺪ ﺩُﻋﺎ َﺀ ﺍﳊﻤﺎﻡ ﺍﻟﻄ ﻮﱡﺭﻱﱢ ﻭﻣﺎ ﺷﺌ َ‬
‫‪.‬‬
‫ﻭﻗﺪ ﺯﻋﻢ ﺍﻟﺒﺼﺮﻳﱡﻮﻥ ﺃﹶﻥ ﺣَﺪﳚﹰﺎ ﺍﳋﺼﻲّ ﺧﺎﺩ َﻡ ﺍﳌﹸﺜﻨّﻰ ﺑﻦ ُﺯﻫَﲑ ﻛﺎﻥ ﻳُﺠﺎﺭﻱ ﺍﳌﹸﺜﹶﻨّﻰ ﰲ ﺍﻟﺒﺼَﺮ (‬
‫ﺑﺎﳊﻤﺎﻡ ﻭﰲ ﺻﺤّﺔ ﺍﻟﻔِﺮﺍﺳﺔ ﻭﺇﺗﻘﺎﻥ ﺍﳌﻌﺮﻓﺔ ﻭﺟﻮﺩﺓ ﺍﻟﺮﻳﺎﺿﺔ ﻭﺳﻨﺬﻛﹸﺮ ﺣﺎﻟﹶﻪ ﰲ ﺑﺎﺏ ﺍﻟﻘﻮﻝ ﰲ ﺍﳊﻤﺎﻡ ﺇﻥ ﺷﺎﺀ‬
‫ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ‪.‬‬
‫ﺕ ﻣﻦ‬
‫ﻫﺬﺍ ﻗﻮﳍﻢ ﻓﻴﻤﻦ ﺧُﺼﻲ ﻣﻦ ﺍﻟﺼﻘﺎﻟﺒﺔ ﻭﻣﻠﻮﻛﹸﻨﺎ ﻟﻌﻘﻮﻝ ﺧِﺼﻴﺎﻥ ﺧُﺮﺍﺳﺎ ﹶﻥ ﺃﲪﺪ ﻭﻫﻢ ﻗﻠﻴﻞ ﻭﻟﺬﻟﻚ ﱂ ﻧﺄ ِ‬
‫ﺃﻣﺮﻫﻢ ﺑﺸﻲ ٍﺀ ﻣﺸﻬﻮﺭ ﻭﺃﻣﺮ ﻣﺬﻛﻮﺭ ‪.‬‬

‫ﺧﺼﻴﺎﻥ ﺍﻟﺴﻨﺪ‬

‫ﻭﺃﻣﺎ ﺍﻟﺴﱢﻨﺪ ﻓﻠﻢ ﻳﻜﻦ ﻓﻴﻬﻢ ﺃﻳﻀﹰﺎ ﻣﻦ ﺍﳋِﺼﻴﺎﻥ ﺇﻻﹼ ﺍﻟﻨﱠﻔ ُﺮ ﺍﻟﺬﻳﻦ ﻛﺎﻥ ﺧﺼﺎﻫﻢ ﻣﻮﺳﻰ ﺑ ُﻦ ﻛﻌﺐ ﻭﻗﺪ ﺭﺃﻳﺖ ﺃﻧﺎ‬
‫ﺖ ﺍﳋِﺼﺎﺀ ﻗﺪ ﺟﺬﺑَﻪ ﺇﱃ ﺣﺐﱢ ﺍﳊﻤﺎﻡ ﻭﻋﻤﻞ ﺍﻟﺘﻜﻚ‬ ‫ﺑﻌﻀَﻬﻢ ﻭﺯﻋﻢ ﱄ ﺃﻧﱠﻪ ﺧَﺼَﻰ ﺃﺭﺑﻌ ﹰﺔ ﻫﻮ ﺃﺣﺪﻫﻢ ﻭﺭﺃﻳ ُ‬
‫ﺠ ﹺﺮ ﻣﻨﻪ ﻋﻠﻰ ﻋِﺮﻕ ﻭﺇﳕﺎ ﻗﺎﺩﻩ ﺇﻟﻴﻪ ﻗﻄ ُﻊ ﺫﻟﻚ ﺍﻟﻌﻀﻮ ‪.‬‬
‫ﻭﺍﳍﺮﺍﺵ ﺑﺎﻟﺪﻳﻮﻙ ﻭﻫﺬﺍ ﺷﻲﺀٌ ﱂ ﻳُ ْ‬

‫ﺧﺼﻴﺎﻥ ﺍﳊﺒﺸﺔ ﻭﺍﻟﻨﻮﺑﺔ ﻭﺍﻟﺴﻮﺩﺍﻥ‬

‫ﳊﺒْﺸﺎﻥ ﻭﺍﻟﻨﱡﻮﺑﺔ ﻭﺃﺻﻨﺎﻑ ﺍﻟﺴﻮﺩﺍﻥ ﻓﺈﻥﹼ ﺍﳋﺼﺎ َﺀ ﻳﺄﺧ ﹸﺬ ﻣﻨﻬﻢ ﻭﻻ ﻳﻌﻄﻴﻬﻢ ﻭﻳﻨﻘﹸﺼﻬﻢ ﻭﻻ‬
‫ﻓﺄﻣﱠﺎ ﺍﳋﺼﻴﺎﻥ ﻣﻦ ﺍ ﹸ‬
‫ﺖ‬
‫ﻳﺰﻳﺪﻫﻢ ﻭﳛﻄﱡﻬﻢ ﻋﻦ ﻣﻘﺎﺩﻳﺮ ﺇﺧﻮﺍﻬﻧﻢ ﻛﻤﺎ ﻳﺰﻳﺪ ﺍﻟﺼﻘﺎﻟﺒ ﹶﺔ ﻋﻦ ﻣﻘﺎﺩﻳﺮ ﺇﺧﻮﻬﺗﻢ ﻷﻥ ﺍﳊﺒﺸﻲﱠ ﻣﱴ ُﺧﺼِﻲ ﺳﻘ ﹶﻄ ْ‬
‫ﻧﻔﺴﻪ ﻭﺛﻘﹸﻠﺖ ﺣﺮﻛﺘﻪ ﻭﺫﻫﺐ ﻧﺸﺎﻃﻪ ﻭﻻ ﺑﺪﱠ ﺃﻥ ﻳﻌﺮﺽ ﻟﻪ ﻓﺴﺎﺩ ﻷﻧﻪ ﻣﱴ ﺍﺳﺘُﻘﹾﺼﻲ ﺟﹺﺒﺎﺑُﻪ ﱂ ﻳﺘﻤﺎﺳﻚ ﺑﻮﻟﻪ‬
‫ﻒ ﺫﻟﻚ‬ ‫ﻭﺳﻠﹸﺲ ﳐﺮﺟﻪ ﻭﺍﺳﺘﺮﺧﻰ ﺍﳌﻤﺴﻚ ﻟﻪ ﻓﺈﻥ ﻫﻢ ﱂ ﻳﺴﺘﻘﺼﻮﺍ ﺟﹺﺒﺎﺑﻪ ﻓﺈﳕﺎ ﻳُﺪﺧﻞ ﺍﻟﺮﺟﻞ ﻣﻨﺰﻟﻪ ﻣَﻦ ﻟﻪ ﻧﺼ ُ‬
‫ﺴﺮﱠﺗِﻪ ﺑُﺠْﺮَﺓﹲ ﻭﻧﻔﺨﺔ ﺷﻨﻴﻌﺔ ﻭﺫﻟﻚ ﻋﻴﺐٌ ﺷﺪﻳﺪ ﻭﻫﻮ ﺿﺮﺏ‬ ‫ﺍﻟﻌﻀﻮ ﻭﻋﻠﻰ ﺃﻧﻚ ﻻ ﲡﺪ ﻣﻨﻬﻢ َﺧﺼِﻴﹰﺎ ﺃﺑﺪﹰﺍ ﺇﻻﹼ ﻭﹺﺑ ُ‬
‫ﻣﻦ ﺍﻟﻔﺘﻖ ﻣﻊ ﻗﹸﺒﺤِﻪ ﰲ ﺍﻟﻌَﲔ ﻭﺷُﻨﻌَﺘﻪ ﰲ ﺍﻟﺬﱢﻛﹾﺮ ﻭﻛ ﱡﻞ ﻣﺎ ﻗﹶﺒُﺢ ﰲ ﺍﻟﻌﲔ ﻓﻬﻮ ﻣﺆﱂ ﻭﻛﻞ ﻣﺎ ﺷﻨُﻊ ﰲ ﺍﻟﻨﻔﺲ ﻓﻬﻮ‬
‫ﺵ ﰲ ﺑﺎﻃﻦ ﺷﻔﺎﻫﻬﻢ ﻭﻣﱴ ﻛﺎﻧﺖ ﺍﻟﺸﻔﺎﻩ ﻫُ ْﺪ ﹰﻻ ﻭﻛﺎﻧﺖ ﺍﳌﺸﺎﻓ ُﺮ‬‫ﻣﺆ ٍﺫ ﻭﻣﺎ ﺃﻛﹶﺜ َﺮ ﻣﺎ ﲡﺪ ﻓﻴﻬﻢ ﺍﻷﻟﻄﹶﻊ ﻭﺫﻟﻚ ﻓﺎ ﹴ‬
‫ﻣﻨﻘﻠﺒﺔ ﻛﺎﻧﺖ ﺃﹶﻇﻬﺮ ﻟﻠﱠﻄﹶﻊ ﻭﻫﻮ ﺿﺮﺏ ﻣﻦ ﺍﻟﱪﺹ ﻭﺍﻟﺒﻴﺎﺽ ﺍﻟﺬﻱ ﻳﻌﺮﺽ ﻟ َﻐﺮَﺍﻣﻴﻞ ﺍﳋﻴﻞ ﻭ ُﺧﺼَﺎﻫﺎ ﺿﺮ ﺏٌ ﺃﻳﻀﹰﺎ‬
‫ﻣﻦ ﺍﻟﱪﺹ ﻭﺭﲟﺎ َﻋﺮَﺽ ﻣﺜﻞ ﺫﻟﻚ ﳊﺸﻔ ِﺔ ﻗﻀﻴﺐ ﺍﳌﺨﺘﻮﻥ ﺇﻣﱠﺎ ﹶﻟ ﹶﻄﺒَﻊ ﺍﳊﺪﻳﺪ ﻭﺇﻣّﺎ ﻟﻘﺮﺏ ﻋﻬﺪﻩ ﺑﺎﻹﺣﺪﺍﺩ ﻭﺳ ﹾﻘ ﹺﻲ‬
‫ﺍﳌﺎﺀ ﹺﺇﻻﹼ ﺃﻥﱠ ﺫﻟﻚ ﻻ ﻳﻌﺪُﻭ ﻣﻜﺎﻧﻪ‬

‫ﻂ ﺫﻟﻚ ﺍﻟﺒﻴﺎﺽُ ﻋﻠﻰ ﻗﺪﺭ ﺍﻟﺰﻳﺎﺩﺓ ﻓﻴﻬﺎ ﻭﺇﻧﱠﻤﺎ ﺫﻟﻚ ﻛﺎﻟﺒﻴﺎﺽ ﺍﻟﺬﻱ ﻳﻌﺮﹺﺽ ﻣﻦ‬
‫ﺴﹶ‬
‫ﻭﻛﻠﻤﺎ ﻋﻈﹸﻤﺖ ﺍﳊﺸﻔﺔﹸ ﺍﻧﺒ َ‬
‫ﺶ ﻭﻳُﺮﺩِﻳﻪ ﺇﻻ‬
‫َﺣﺮْﻕ ﺍﻟﻨﺎﺭ ﻭﺗﺸﻴﻴﻄﻬﺎ ﻭﻛﺎﻟﺬﻱ ﻳﻌﺮﺽ ﻟﻠﺼﻘﺎِﻟﺒَﺔ ﻣﻦ ﺍﻟﺘﱠﻌﺎﻟﹸﺞ ﺑﺎﻟﻜﻲﱢ ﻭﺭﺑﱠﻤﺎ ﺍﺷﺘﺪﱠ ﺑﻴﺎﺿُﻪ ﺣﱴ ﻳﻔﺤُ َ‬
‫ﻼ ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﺻﺒﻴّﹰﺎ ﻭﻟﻴﺲ ﻛﺎﻟﺬﻱ‬ ‫ﺃﻧﱠﻪ ﻻ ﻳﻔﺸﻮ ﻭﻻ ﻳﻨﺘﺸﺮ ﺇﻻﹼ ﺑﻘﺪﺭ ﻣﺎ ﻳﻨﺒﺴﻂ ﻣﻜﺎﻧﻪ ﻭﻳﺘﺤ ﻮﱠﻝ ﺻﺎﺣﺒﻪ ﺭﺟُ ﹰ‬
‫ﺾ ﺍﻟﱪﺹ (‬
‫ﻳﻌﺮﹺﺽ ﻣﻦ ﺍﻟﺒﻠﻐﻢ ﻭﻣﻦ ﺍ ِﳌﺮﱠﺓ ﻭﺑﻌ ُ‬
‫ﻳﺬﻫﺐ ﺣﱴ ﻛﺄﻧﻪ ﱂ ﻳﻜﻦ ﻭﺑﻌﻀُﻪ ﻻ ﻳﺬﻫﺐ ﻭﻻ ﻳﻘﻒ ﺑﻞ ﻻ ﻳﺰﺍﻝ ﻳﺘﻔﺸﱠﻰ ﻭﻳﺘﱠﺴﻊ ﺣﱴ ﺭﺑﱠﻤﺎ ﺳﻠﺨﻪ ﻭﻻ ﻳﺬﻫﺐ‬
‫ﺇﻻﹼ ﺑﺄ ﹾﻥ ﻳﺬﻫﺐ ﺑﻪ ﻧﱯ ﻓﻴﻜﻮﻥ ﺫﻟﻚ ﻋﻼﻣ ﹰﺔ ﻟﻪ ﻭﻣﻦ ﺍﻟﺒﻬﻖ ﺍﻷﺑﻴﺾ ﻣﺎ ﻳﻜﺎﺩ ﻳﻠﺤﻖ ﺑﺎﻟَﺒﺮَﺹ ﻭﻟﻜﻦ ﺍﻟﺬﻱ ﻫ ﻮﱠﻥ‬
‫ﺃﻣﺮﻩ ﺍﻟﺬﻱ ﺗﺮﻭ ﹶﻥ ﻣﻦ ﻛﺜ َﺮِﺓ ﺑُﺮ ِﺀ ﺍﻟﻨﺎﺱ ﻣﻨﻪ ‪.‬‬
‫ﺏ ﻭﻳﻜﻮﻥ ﰲ ﺿﺮﻭﺏ ﻓﻤﻦ ﺫﻟﻚ ﻣﺎ ﻳﻌﺮﹺﺽ ﺑﻌ َﺪ ﺍﻟﻜِﺒَﺮ ﻟﻸﺣﺮﺍﺭ ﻛﻤﺎ ﻳﻌﺮﺽ ﻟﻠﻌﺒﻴﺪ‬ ‫ﰒﱠ ﺍﳋﺼﺎ ُﺀ ﻳﻜﻮ ﹸﻥ ﻋﻠﻰ ﺿﺮﻭ ﹴ‬
‫ﺾ َﻋﺒَﺎﻫﻠ ِﺔ ﺍﻟﻴﻤﻦ ﻋﻠﻘﻤ ﹶﺔ ﺑ َﻦ ﺳﻬ ﹴﻞ ﺍﳋﹶﺼﻲّ ﻭﺇﳕﺎ ﻗﻴﻞ ﻟﻌﻠﻘﻤ ﹶﺔ ﺑﻦ‬
‫ﻭﻟﻠﻌﺮﺏ ﻛﻤﺎ ﻳﻌﺮﺽ ﻟﻠﻌﺠﻢ ﻛﻤﺎ ﺧَﺼَﻰ ﺑﻌ ُ‬
‫َﻋَﺒ َﺪ ﹶﺓ ﺍﻟﻔﺤ ﹸﻞ ﺣﲔ ﻭﻗ َﻊ ﻋﻠﻰ ﻫﺬﺍ ﺍﺳ ُﻢ ﺍﳋﺼﻲ‬

‫ﺐ ﺍﳉﺪِﻳﻞ ﻭﺩﺍﻋﺮﹰﺍ ﺍﻟﻔﺤﻠﲔ ﺍﻟﻜﺮﳝﲔ ﺇﱃ ﻋﻤﺎﻥ ﻭﻛﺎﻥ ﻣﻦ ﻧﺎﺯﻟﻴﻬﺎ ﻭﻫﻮ ﻛﺎﻥ‬ ‫ﻭﻛﺎﻥ ﻋﺒﺪﹰﺍ ﺻﺎﳊﹰﺎ ﻭﻫﻮ ﻛﺎﻥ َﺟَﻨ َ‬
‫ﺃﺣ َﺪ ﺍﻟﺸﻬﻮ ِﺩ ﻋﻠﻰ ﻗﹸﺪﺍﻣﺔ ﺑ ﹺﻦ َﻣﻈﹾﻌﻮ ٍﻥ ﰲ ﺷﺮﺏ ﺍﳋﻤﺮ ﻭﻫﻮ ﺍﻟﺬﻱ ﻗﺎﻝ ﻟﻌﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻋﻨﻪ ‪:‬‬
‫ﺃﺗَﻘَﺒﻞﹸ ﺷﻬﺎﺩ ﹶﺓ ﺍﳋﺼﻲﱢ ﻗﺎﻝ ‪ :‬ﺃﻣﺎ ﺷﻬﺎﺩﺗﻚ ﻓﺄﻗَﺒﻞﹸ ﻭﻫﻮ ﻋَﻠﻘﻤ ﹸﺔ ﺑﻦ ﺳ ْﻬ ﹺﻞ ﺑﻦ ﻋﻤﺎﺭﺓ ﻓﻠﻤﱠﺎ ﲰّﻮﻩ ﺍﳋﺼﻲّ ﻗﺎﻟﻮﺍ ﻟﻌﻠﻘﻤﹶﺔ‬
‫ﺙ ﻣﻨﱢﻲ‬
‫ﺍﺑﻦ َﻋﺒَﺪﺓ ‪ :‬ﺍﻟﻔﺤﻞ ﻭﻋﻠﻘﻤﹸﺔ ﺍﳋﺼﻲّ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ‪ ) :‬ﻓﻠﻦ َﻳ ْﻌ َﺪ َﻡ ﺍﻟﺒﺎﻗﻮﻥ ﻗﱪﹰﺍ ﳉﺜﱠﱵ ** ﻭﻟﻦ ﻳﻌﺪَﻡ ﺍﳌﲑﺍ ﹶ‬
‫ﺖ‬
‫ﺖ ﰲ َﺯ ﻭْﺭﺍ َﺀ ﺛﹸﻤﱠ َ‬
‫ﺖ ﻭﺍﻟِﻴﺎ ( ) ﻭ ُﺩﻟﱢﻴ ُ‬
‫ﺍﳌﻮﺍﻟﻴﺎ ( ) ﺣِﺮﺍﺹٌ ﻋﻠﻰ ﻣﺎ ﻛﻨﺖ ﺃﲨ ُﻊ ﹶﻗْﺒﻠﹶﻬﻢ ** َﻫﻨﹺﻴﺌﹰﺎ ﳍ ْﻢ ﺟَﻤْﻌِﻲ ﻭﻣﺎ ﻛﻨ ُ‬
‫ﻒ ﻭﺗﺎﻟ ٍﺪ ** ﻟﻐﲑﻱ ﻭﻛﺎ ﹶﻥ ﺍﳌﺎ ﹸﻝ ﺑﺎﻷﻣﺲ ﻣﺎﻟﻴﺎ (‬ ‫ﺃﻋﻨَﻘﻮﺍ ** ﻟﺸﺄ ِﻬﻧﻢُ ﹶﻗ ْﺪ ﹶﺃ ﹾﻓ َﺮﺩُﻭﻧﹺﻲ ﻭﺷَﺎﻧﹺﻴﺎ ( ) ﻓﺄﺻﺒﺢ ﻣﺎﱄ ﻣﻦ ﻃﺮﻳ ٍ‬
‫ﺏ ﻫﺸﺎﻡ ﺑﻦ ﻋﺒﺪ‬ ‫ﻭﻛﻤﺎ ﻋﺮَﺽ ﻟﻠﺪﱠﻻﻝ ﻭﻧَﻮ َﻣ ِﺔ ﺍﻟﻀﱡﺤﻰ ﻣِﻦ ﺧﺼﺎ ِﺀ ﻋُﺜﻤﺎ ﹶﻥ ﺑﻦ ﺣﻴﱠﺎﻥ ﺍﳌﺮّﻱّ ﻭﺍﱄ ﺍﳌﺪﻳﻨﺔ ﳍﻤﺎ ﺑﻜﺘﺎ ﹺ‬
‫ﺍﳌﻠﻚ ‪.‬‬
‫ﺃﺛﺮ ﲢﺮﻳﻒ ﻛﺘﺎﺏ ﻫﺸﺎﻡ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﻓ ِﻤ ْﻦ ﺑﲏ ﻣﺮْﻭﺍﻥ ﻣﻦ ﻳﺪﱠﻋﻲ ﺃﻥﱠ ﻋﺎﻣ ﹶﻞ ﺍﳌﺪﻳﻨ ِﺔ ﺻﺤﱠﻒ ﻷﻧﻪ ﺭﺃﻯ ﰲ‬
‫ﺺ َﻣ ْﻦ ِﻗَﺒﻠﹶﻚ ﻣﻦ‬
‫ﻚ ِﻣ َﻦ ﺍﳌﺨﻨﱠﺜﲔ ﻓﻘﺮﺃﻫﺎ ‪ :‬ﺍ ْﺧ ﹺ‬
‫ﺺ َﻣ ْﻦ ِﻗَﺒﹶﻠ َ‬
‫ﺍﻟﻜﺘﺎﺏ ‪ :‬ﺃﹶﺣ ﹺ‬

‫ﺍﳌﺨﻨﱠﺜﲔ ﻭﺫﻛﺮ ﺍﳍﻴﺜ ُﻢ ﻋﻦ ﺍﻟﻜﺎﺗﺐ ﺍﻟﺬﻱ ﺗﻮﻟﱠﻰ ﻗﺮﺍﺀَﺓ ﺫﻟﻚ ﺍﻟﻜﺘﺎﺏ ﺃﻧﱠﻪ ﻗﺎﻝ ‪ :‬ﻭﻛﻴﻒ ﻳﻘﻮﻟﻮﻥ ﺫﻟﻚ ﻭﻟﻘﺪ ﻛﺎﻧﺖ‬
‫ﺏ ﻫﺸﺎ ﹴﻡ ﰲ ﺇﺣﺼﺎ ِﺀ ﻋﺪَﺩ‬
‫ﺍﳋﺎﺀ ﻣﻌﺠﻤ ﹰﺔ ﺑﻨﻘﻄٍﺔ ﻛﺄﻬﻧﺎ ﺳُﻬﻴﻞ ﺃﻭ ﲤﹾﺮﹸﺓ ﺻﻴﺤﺎﻧﻴﺔ ﻓﻘﺎﻝ ﺍﻟﻴﻘﻄﺮﻱ ‪ :‬ﻣﺎ ﻭ ْﺟ ُﻪ ﻛﺘﺎ ﹺ‬
‫ﺏ ﺇﻻﹼ ﺑﺎﳋﺎﺀ ﺍﳌﻌﺠﻤﺔ ﺩﻭﻥ ﺍﳊﺎﺀ ﺍﳌﻬﻤﻠﺔ ‪.‬‬ ‫ﺍﳌﺨﻨﱠﺜﲔ ﻭﻫﺬﺍ ﻻ ﻣﻌﲎ ﻟﻪ ﻭﻣﺎ ﻛﺎﻥ ﺍﻟﻜﺘﺎ ُ‬
‫ﺦ ﻣﻦ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﺃﻬﻧﻢ ﺣﻜﹶﻮﺍ ﻋﻨﻬﻤﺎ ﺃﻬﻧﻤﺎ ﻗﺎﻻ ‪ :‬ﺍﻵﻥ ﺻِﺮﻧَﺎ ﻧﺴﺎ ًﺀ ﺑﺎﳊﻖّ ﻛﹶﺄﻥﱠ ﺍﻷﻣ َﺮ ﻟﻮ ﻛﺎﻥ‬
‫ﻭ ﹸﺫﻛِﺮ ﻋﻦ ﻣﺸﺎﻳ َ‬
‫ﺇﻟﻴﻬﻤﺎ ﻻﺧﺘﺎﺭﺍ ﺃﻥ ﻳﻜﻮﻧﺎ ﺍﻣﺮﺃﺗﲔ ﻗﺎﻝ ‪ :‬ﻭ ﹸﺫﻛِﺮ ﺃﻬﻧﻤﺎ ﺧﺮﺟﺎ ﺑﺎﳋﺼﻠﺘﲔ ﻣﻦ ﺍﳋﺼﺎﺀ ﻭﺍﻟﺘﺨﻨﻴﺚ (‬
‫ﻣﻦ ﹸﻓﺘﻮ ﹺﺭ ﺍﻟﻜﻼﻡ ﻭﻟِﲔ ﺍﳌﻔﺎﺻﻞ ﻭﺍﻟﻌﻈﺎﻡ ﻭﻣﻦ ﺍﻟﺘﻔﻜﱡﻚ ﻭﺍﻟﺘﺜﻨﱢﻲ ﺇﱃ ﻣﻘﺪﺍﺭ ﱂ ﻳﺮَﻭﺍ ﺃﺣﺪﹰﺍ ﺑﻠﻐﻪ ﻻ ﻣﻦ ﳐﻨﱠﺜﺎﺕ‬
 ‫ﺥ ﺍﻟ ﱡﻠﺨْﻢ ﻣﺬﺍﻛﲑَﻩ‬ ‫ﺍﻟﻨﺴﺎﺀ ﻭﻻ ﻣﻦ ﻣﺆﻧﱠﺜﻲ ﺍﻟﺮﺟﺎﻝ ﺃﺑﻮ ﳘﺎﻡ ﺍﻟﺴﻨﻮﻁ ﻭﻛﻤﺎ ﻋﺮَﺽ ﻷﰊ ﳘﺎﻡ ﺍﻟﺴﱠﻨُﻮﻁ ﻣِﻦ ﺍﻣﺘﻼ ﹺ‬
‫ﺾ ﺍﳌﻐﺎﺯﻱ ﻓﺴﻘﻄﺖ ﳊﻴﺘُﻪ ﻭﻟﻘﱢﺐ ﺑﺎﻟﺴﱠﻨُﻮﻁ ﻭﺧَﺮَﺝ ﻟﺬﻟﻚ َﻧﻬﹺﻤﹰﺎ ﻭ َﺷﺮﹺﻫﹰﺎ ‪.‬‬
‫ﻭﺧﺼﻴَﻴﻪ ﺃﺻﺎﺑَﻪ ﺫﻟﻚ ﰲ ﺍﻟﺒﺤﺮ ﰲ ﺑﻌ ﹺ‬

‫ﻭﻗﺎﻝ ﺫﺍﺕ ﻳﻮﻡ ‪ :‬ﻟﻮ ﻛﺎﻥ ﺍﻟﻨﺨ ﹸﻞ ﺑﻌﻀُﻪ ﻻ ﳛﻤﻞ ﺇﻻﱠ ﺍﻟﺮﱡﻃﹶﺐ ﻭﺑﻌﻀُﻪ ﻻ ﳛﻤﻞ ﺇﻻﹼ ﺍﻟﺘﻤ َﺮ ﻭﺑﻌﻀُﻪ ﻻ ﳛﻤ ﹸﻞ ﺇﻻﹼ‬
‫ﺴ َﺮ ﹰﺓ ﺧﻠ َﻖ ﺍﻟﻠﹼ ُﻪ‬
‫ﳋﻼﹶﻝ ﻭﻛﻨﱠﺎ ﻣﱴ ﺗﻨﺎﻭﻟﹾﻨﺎ ﻣﻦ ﺍﻟﺸﱢﻤْﺮﺍﺥ ﺑُ ْ‬‫ﺍﺠﻤﻟﺰﱠﻉ ﻭﺑﻌﻀُﻪ ﻻ ﳛﻤﻞ ﺇﻻﹼ ﺍﻟﺒُﺴﺮ ﻭﺑﻌﻀُﻪ ﻻ ﳛﻤﻞ ﺇﻻ ﺍ ﹶ‬
‫ﺖ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺑﺪﻝ ﻧﻮﺍِﺓ ﺍﻟﺘﻤﺮ ﺯُﺑﺪﺓ ﻛﺎﻥ‬ ‫ﺖ ﲤﻨﻴﱠ ُ‬
‫ﻣﻜﺎﻬﻧﺎ ﺑُﺴَﺮﺗﲔ ﹶﻟﻤَﺎ ﻛﺎﻥ ﺑﺬﻟﻚ ﺑﺄﺱ ﰒ ﻗﺎﻝ ‪ :‬ﺃﺳﺘﻐﻔﺮُ ﺍﻟﻠﹼﻪ ﻟﻮ ﻛﻨ ُ‬
‫ﺃﺻﻮَﺏ ﻭﻣﻨﻪ ﻣﺎ ﻳﻌﺮﺽ ﻣﻦ ﺟﻬﺔ ﺍﻷﻭﺟﺎﻉ ﺍﻟﱵ ﺗﻌﺮﹺﺽ ﻟﻠﻤﺬﺍﻛﲑ ﻭﺍﳋﺼﻴﺘﲔ ﺣﱴ ﺭﲟﺎ ﺍﻣﺘﻠﺨَﻬﻤﺎ ﻃﺒﻴﺐٌ ﻭﺭﺑﱠﻤﺎ‬
‫ﻗﻄﹶﻊ ﺇﺣﺪﺍﳘﺎ ﻭﺭﲟﺎ ﺳﻘﻄﺘﺎ ﲨﻴﻌﹰﺎ ﻣﻦ ﺗﻠﻘﺎ ِﺀ ﺃﻧﻔﺴﻬﻤﺎ‬

‫ﻧﺴﻞ ﻣﻨﺰﻭﻉ ﺍﻟﺒﻴﻀﺔ ﺍﻟﻴﺴﺮﻯ‬

‫ﻭﺍﻟﻌﻮﺍﻡﱡ ﻳﺰﻋﻤﻮﻥ ﺃﻥﱠ ﺍﻟﻮﻟ َﺪ ﺇﻧّﻤﺎ ﻳﻜﻮ ﹸﻥ ﻣﻦ ﺍﻟﺒﻴﻀﺔ ﺍﻟﻴﺴﺮﻯ ﻭﻗﺪ ﺯﻋ َﻢ ﻧﺎﺱٌ ﻣﻦ ﺃﻫﻞ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻋﻠﻲﱟ ﻭﻣﻮﺍﻟﻴﻬﻢ‬
‫ﺃﻥﱠ ﻭﻟ َﺪ ﺩﺍﻭﺩ ﺑﻦ ﺟﻌﻔﺮ ﺍﳋﻄﻴﺐ ﺍﳌﻌﺘﺰﱄﱢ ﺇﻧﱠﻤﺎ ﻭُﻟِﺪ ﻟﻪ ﺑﻌﺪ ﺃﻥ ﻧُﺰﹺﻋﺖ ﺑﻴﻀﺘُﻪ ﺍﻟﻴُﺴﺮﻯ ﻷﻣﺮ ﻛﺎ ﹶﻥ ﻋﺮﺽ ﻟﻪ ‪.‬‬
‫ﻭﺍﳋﺼﻲﱡ ﺍﻟﻄﻴّﺎﻥ ﺍﻟﺬﻱ ﻛﺎﻥ ﰲ ﻣﺴﺠﺪ ﺍﺑﻦ ﺭَﻏﺒﺎﻥ ﻭُِﻟ َﺪ ﻟﻪ ﻏﻼﻡ ﻭﻛﺎﻥ ﻟﻴﺲ ﻟﻪ ﹺﺇﻻﱠ ﺍﻟﺒﻴﻀ ﹸﺔ ﺍﻟﻴُﻤﲎ ﻓﺠﺎﺀ ﺃﺷﺒ َﻪ ﺑﻪ‬
‫ﺼﺮَﻩ ﺃﺟﻬ ﹸﻞ ﺧﻠ ﹺﻖ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺑﹺﻔﺮﺍﺳ ٍﺔ ﻭﺃﺑْﻌﺪُﻫﻢ ﻣﻦ ﻗِﻴﺎﻓ ٍﺔ ﻭﻣﻦ‬ ‫ﺏ ﻭﻟﻮ ﺃﺑ َ‬ ‫ﺏ ﺑﺎﻟﻐﺮﺍ ﹺ‬‫ﻣﻦ ﺍﻟﺬﱡﺑﺎﺏ ﺑﺎﻟﺬﱡﺑﺎﺏ ﻭﺍﻟﻐﺮﺍ ﹺ‬
‫ﳐﺎﹶﻟ ﹶﻄ ِﺔ ﺍﻟﻨﺨﱠﺎﺳﲔ ﺃﻭ ﻣﻦ ﳎﺎﻟﺴ ِﺔ ﺍﻷَﻋﺮﺍﺏ ﻟﻌِﻠ َﻢ ﺃﻧﱠﻪ ﺳُﻼﹶﻟﺘُﻪ‬

‫ﳉﻲّ ﻭﻻ ﺇﱃ ﺍﺑﻦ ﻛﺮﻳﺰ ﺍﳋﹸﺰﺍﻋﻲ‬

‫ﻭﺧﻼﺻﺘﻪ ﻻ ﳛﺘﺎﺝ ﻓﻴﻪ ﺇﱃ ﳎﺰﱢﺯ ﺍ ﹸﳌ ْﺪ ِ‬

‫ﺧﺼﺎﺀ ﺍﻟﺮﻭﻡ‬

‫ﻭﻣﻦ ﺃﻫﻞ ﺍﳌﻠﻞ ﻣﻦ ﻳَﺨْﺼﻲ ﺍﺑﻨَﻪ ﻭﻳﻘﻔﹸﻪ ﻋﻠﻰ ﺑﻴﺖ ﺍﻟﻌﺒﺎﺩَﺓ ﻭﳚﻌﻠﻪ ﺳﺎﺩﻧﹰﺎ ﻛﺼﻨﻴﻊ ﺍﻟﺮﱡﻭﻡ ﺇﻻ ﺃﻬﻧﻢ ﻻ ﻳُﺤﺪﺛﻮﻥ ﰲ‬
‫ﺍﻟﻘﻀﻴﺐ ﺣﺪﺛﹰﺎ ﻭﻻ ﻳﺘﻌﺮﺿﻮﻥ ﺇﻻ ﻟﻸﻧﺜﻴﲔ ﻛﺄﻬﻧﻢ ﺇﳕﺎ ﻛﺮﻫﻮﺍ ﻷﻭﻻﺩﻫﻢ ﺇﺣﺒﺎ ﹶﻝ ﻧﺴﺎﺋِﻬﻢ ﻭﺭﻭﺍﻫﺒﻬﻢ ﻓﻘﻂ ﻓﺄﻣﺎ‬
‫ﻍ ﺍﻟﻠﺬﺓ ﻓﻘﺪ ﺯﻋﻤﻮﺍ ﺃﻬﻧﻢ ﻳﺒﻠﹸﻐﻮﻥ ﻣﻦ ﺫﻟﻚ ﻣﺒﻠﻐﹰﺎ ﻻ ﻳﺒﻠﹸﻐﻪ ﺍﻟﻔﺤﻞ ﻛﺄﻬﻧﻢ ﻳﺰﻋُﻤﻮﻥ ﺃﻧﻪ ﻳﺴﺘﻘﺼﻲ‬ ‫ﻗﻀﺎ ُﺀ ﺍﻟ َﻮﻃﹶﺮ ﻭﺑﻠﻮ ﹸ‬
‫ﲨﻴ َﻊ ﻣﺎ ﻋِﻨﺪﻫﺎ ﻭﻳﺴَﺘﺠْﻠﺒﻪ ﻟﻔﹶﺮْﻁ ﻗ ﻮﱠﺗﻪ ﻋﻠﻰ ﺍﳌﻄﺎﻭﻟﺔ ‪.‬‬
‫ﺍﻟﺮﻭﻡ ﺃﻭﻝ ﻣﻦ ﺍﺑﺘﺪﻉ ﺍﳋﺼﺎﺀ ﻭﻛ ﱡﻞ ﺧﺼﺎ ٍﺀ ﰲ ﺍﻟﺪﻧﻴﺎ ﻓﺈﳕﺎ ﺃﺻﻠﹸﻪ ﻣﻦ ِﻗﺒَﻞ ﺍﻟﺮﻭﻡ ﻭﻣﻦ ﺍﻟﻌﺠﺐ ﺃﻬﻧﻢ ﻧﺼﺎﺭﻯ ﻭﻫﻢ‬
‫ﺐ ﻭﺍﻟ ﹶﻜﺒﹺﺪ ﻣﺎ ﻻ ﻳﺪﱠﻋﻴﻪ ﺃﺣﺪ ﻣﻦ ﲨﻴﻊ ﺍﻷﺻﻨﺎﻑ ﻭﺣﺴﺒﻚ ﺑﺎﻟِﺨﺼﺎﺀ ُﻣﺜﹾﻠ ﹰﺔ‬ ‫ﻳﺪﱠﻋﻮﻥ ﻣِﻦ ﺍﻟﺮﺃﻓﺔ ﻭﺍﻟﺮﲪﺔ ﻭﺭﻗﱠﺔ ﺍﻟﻘﻠ ﹺ‬
‫ﻭﺣﺴﺒﻚ ﺑﺼﻨﻴﻊ ﺍﳋﺎﺻﻲ ﻗﺴﻮﺓ ﻭﻻ َﺟﺮَﻡ ﺃﻬﻧﻢ ﺑﻌﺜﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﻣﻦ ﺍﳋِﺼﻴﺎﻥ ﻣﻦ ﹶﻃﻠﹶﺐ ﺍﻟﻄﻮﺍﺋﻞ ﻭﺗﺬﻛﱡﺮ‬
‫ﺍﻷﺣﻘﺎﺩ ﻣﺎ ﱂ ﻳﻈﻨﱡﻮﻩ ﻋﻨﺪَﻫﻢ ﻭﻻ ﺧﺎﻓﻮﻩ ﻣﻦ ِﻗَﺒﻠِﻬﻢ‬

‫ﻓﻼ ﻫﻢ ﻳﻨﺰﹺﻋﻮﻥ ﻭﻻ ﺍﳋِﺼﻴﺎ ﹸﻥ َﻳ ْﻨﻜِﻠﻮﻥ ﻷﻥﱠ ﺍﻟﺮﱢﻣﺎﻳ ﹶﺔ ﻓﻴﻬﻢ ﻓﺎﺷﻴﺔ ﻭﺇﻥ ﻛﺎﻥ ﺍﳋﺼﻲﱡ ﺃﺳﻮﺍﺭﹰﺍ ﺑﻠ ﹶﻎ ﻣﻨﻬﻢ ﻭﺇﻥ ﻛﺎﻥ‬
‫ﻉ ﻭﺍﺻﻄﻨ َﻊ ﺍﻟﺮﺟﺎﻝ ﻭﺍﲣﺬ ﺍﻟﻌُﻘﹶﺪ ﺍﳌﹸِﻐﻠﱠﺔ ﻓﻤﻀﺮﱠﺓ ﻛﻞﱢ ﻭﺍﺣ ٍﺪ‬
‫ﲨﻊ ﻣ َﻊ ﺍﻟﺮﻣﺎﻳﺔ ﺍﻟﺜﱠﺮْﻭﺓ ﻭﺍﲣﺬ ﺑ ﹶﻄ َﺮﺳُﻮﺱ ﻭﺃ ﹶﺫﻧَﺔ ﺍﻟﻀﱢﻴﺎ َ‬
 ‫ﻁ‬
‫ﻂ ﲡﻮﺯ ﻣﻘﺪﺍ َﺭ ﻋﺪﺍﻭﻬﺗﻢ ﳍﻢ ﻭﻫﺬﺍ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﻣﻘﺪﺍﺭ ﻓﺮ ِ‬
‫ﻀﺮﱠ ِﺓ ﻗﺎﺋ ٍﺪ ﺿﺨﻢ ﻭﱂ ﺗ َﺮ ﻋَﺪﺍﻭﹰﺓ ﻗ ﱡ‬
‫ﻣﻨﻬﻢ ﻋﻠﻴﻬﻢ ﺗَﻔِﻲ َﲟ َ‬
‫ﺍﻟﺮﻏﺒﺔ ﰲ ﺍﻟﻨﺴﺎﺀ ﻭﻋﻠﻰ ﺷﻬﻮ ٍﺓ ﺷﺪﻳﺪ ٍﺓ ﻟﻠﻤﺒﺎﺿَﻌﺔ ﻭﻋﻠﻰ ﺃﻬﻧﻢ ﻗﺪ ﻋﺮﻓﻮﺍ ﻣﻘﺪﺍﺭ ﻣﺎ ﻓﻘﺪﻭﺍ ﻭﻫﺬﻩ ﺧﺼﻠﺔﹲ ﻛﺮﳝﺔ ﻣﻊ‬
‫ﻃﻠﺐ ﺍﳌﺜﻮﺑﺔ ﻭﺣﺴﻦ ﺍﻷﺣﺪﻭﺛﺔ‬

‫ﺧﺼﺎﺀ ﺍﻟﺼﺎﺑﺌﺔ‬

‫ﺴ ﹺﻦ‬
‫ﻓﺄﻣﺎ ﺍﻟﺼﺎﺑﺌﻮﻥ ﻓﺈﻥﱠ ﺍﻟﻌﺎﺑ َﺪ ﻣﻨﻬﻢ ﺭﺑﱠﻤﺎ ﺧﺼﻰ ﻧ ﹾﻔﺴَﻪ ﻓﻬﻮ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻗﺪ ﺗﻘﺪﻡ ﺍﻟﺮﻭﻣﻲﱠ ﻓﻴﻤﺎ ﺃﻇﻬ َﺮ ﻣﻦ ﺣُ ْ‬
‫ﺺ ﻋﻠﻰ ﺍﻟﻨﱠﺴ ﹺﻞ ﻛﻤﺎ ﻓﹶﻌَﻞ ﺫﻟﻚ ﺃﺑﻮ ﺍﳌﺒﺎﺭﻙ‬
‫ﺍﻟﻨﻴﱠﺔ ﻭﺍﻧﺘﺤﻞ ﻣﻦ ﺍﻟﺪﻳﺎﻧ ِﺔ ﻭﺍﻟﻌﺒﺎﺩﺓ ﲞﺼﺎﺀ ﺍﻟﻮﻟﺪ ﺍﻟﺘﺎﻡﱢ ﻭﺑﺈﺩﺧﺎﻟﻪ ﺍﻟﻨﻘ َ‬
‫ﺍﻟﺼﺎﰊ ﻭﻣﺎ ﺯﺍﻝ ﺧﻠﻔﺎﺅﻧﺎ ﻭﻣﻠﻮﻛﻨﺎ ﻳﺒﻌﺜﻮﻥ ﺇﻟﻴﻪ ﻭﻳﺴﻤﻌﻮﻥ ﻣﻨﻪ ﻭﻳَﺴﻤَﺮ ﻋﻨﺪَﻫﻢ ﻟﻠﱠﺬﻱ ﳚﺪﻭﻧﻪ ﻋﻨﺪﻩ ﻣﻦ ﺍﻟﻔﻬﻢ‬
‫ﻂ ﺑﺄﻏ َﺰ ﹶﻝ ﻣﻨﻪ ﻭﺇ ﹾﻥ ﻛﺎﻥ ﻳﺼﺪُﻕ‬
‫ﻭﺍﻹﻓﻬﺎﻡ ﻭﻃﹸﺮَﻑ ﺍﻷﺧﺒﺎﺭ ﻭﻧﻮﺍﺩﺭ ﺍﻟﻜﺘﺐ ﻭﻛﺎﻥ ﻗﺪ ﺃﺭﰉ ﻋﻠﻰ ﺍﳌﺎﺋﺔ ﻭﱂ ﺃﲰ ْﻊ ﻗ ﱡ‬
‫ﻋﻦ ﻧﻔﺴﻪ ﻓﻤﺎ ﰲ ﺍﻷﺭﺽ ﺃﺯﱏ ﻣﻨﻪ‬

‫ﺣﺪﻳﺚ ﺃﰊ ﺍﳌﺒﺎﺭﻙ ﺍﻟﺼﺎﰊ ﺣﺪﱠﺛﲏ ﳏﻤﺪ ﺑﻦ ﻋﺒﺎﺩ ﻗﺎﻝ ‪ :‬ﲰﻌﺘﻪ ﻳﻘﻮﻝ ﻭﺟﺮﻯ ﺫﻛ ُﺮ ﺍﻟﻨﺴﺎﺀ ﻭﳏﻠﱢﻬﻦ ﻣﻦ ﻗﻠﻮﺏ‬
‫ﺐ‬
‫ﺹ ﻛﺎﻥ ﺫﻟﻚ ﹶﺃَﺩﻝﱠ ﻋﻠﻰ ﲤﺎﻡ ﺍﻟﻔﹸﺤﻮﻟﺔ ﻓﻴﻪ ﻭﻛﺎﻥ ﺃﺫﻫ َ‬ ‫ﺍﻟﺮﺟﺎﻝ ﺣﺘﱠﻰ ﺯﻋﻤﻮﺍ ﺃﻥﱠ ﺍﻟﺮﺟ ﹶﻞ ﻛﻠﻤﺎ ﻛﺎ ﹶﻥ ﻋﻠﻴﻬﻦ ﺃﺣﺮ َ‬
‫ﻼ ﻭﱂ ﻳُﺠﻌﻞ ﺍﻣﺮﺃﺓ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒّﺎﺩ ﻓﻘﺎﻝ ﻟﻨﺎ ‪:‬‬
‫ﻟﻪ ﰲ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﱵ ﻫﻲ ﰲ ﺧﻠﻘِﺘﻪ ﻭﻣﻌﻨﺎﻩُ ﻭﻃﺒﻌﻪِ ﺇﺫ ﻛﺎﻥ ﻗﺪ ﺟُﻌِﻞ ﺭﺟ ﹰ‬
‫ﺕ‬
‫ﺖ ﻋﻠﻰ ﺍﳌﺎﺋﺔ ﻓﻴﻨﺒﻐﻲ ﳌﻦ ﻛﺎﻥ ﻛﺬﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﻭ ْﻫ ُﻦ ﺍﻟ ِﻜَﺒ ﹺﺮ ﻭﻧﻔﺎ ﹸﺫ ﺍﻟﺬﱢ ﹾﻛ ﹺﺮ ﻭﻣﻮ ْ‬ ‫ﺃﻟﺴﺘْﻢ ﺗﻌﻠﻤﻮﻥ ﺃﻧﱢﻲ ﻗﺪ ﺃﺭﺑَﻴ ُ‬
‫ﺖ ﻗﺎﻝ ‪:‬‬‫ﺕ ﺣﻨﻴﻨﻪ ﺇﱃ ﺍﻟﻨﺴﺎﺀ ﻭﺗﻔﻜﲑَﻩ ﰲ ﺍﻟﻐﺰَﻝ ﻗﺎﻝ ‪ :‬ﻗﻠﻨﺎ ‪ :‬ﺻَﺪﻗ َ‬ ‫ﻉ ﻳﻨﺒُﻮﻉ ﺍﻟﻨﻄﹾﻔ ِﺔ ﻗﺪ ﺃﻣﺎ َ‬
‫ﺍﻟﺸﻬﻮﺓ ﻭﺍﻧﻘﻄﺎ ُ‬
‫ﲔ ﻭﺩﻫﺮﹰﺍ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻌﺎﺩﺓ ﻭﲤﺮﻳ ُﻦ ﺍﻟﻄﺒﻴﻌﺔ‬ ‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻣَﻦ ﻋ ﻮﱠﺩ ﻧﻔﺴﻪ ﺗﺮﻛﹶﻬﻦﱠ ﻣُﺪﺩﹰﺍ ﻭﲣﻠﻰ ﻋﻨﻬﻦ ﺳِﻨ َ‬
‫ﺲ ﻗﺪ ﺣﻂﱠ ﻣﻦ ﺛﻘﻞ ﻣﻨﺎﺯﻋﺔ ﺍﻟﺸﻬﻮﺓ ﻭﺩﻭﺍﻋﻲ ﺍﻟﺒﺎﺀﺓ ﻭﻗﺪ ﻋﻠﻤﺘ ْﻢ ﺃﻥﱠ ﺍﻟﻌﺎﺩﺓ ﺍﻟﱵ ﻫﻲ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‬ ‫ﲔ ﺍﻟﻨﻔ ﹺ‬
‫ﻭﺗﻮﻃ ُ‬
‫ﻕ ﻃﻌﻢ‬‫ﺠ ﹴﺮ ﳌﻼﻣﺴ ِﺔ ﺍﻟﻨﺴﺎﺀ ﻗﺎﻝ ‪ :‬ﻗﻠﻨﺎ ‪ :‬ﺻﺪﻗﺖ ﻗﺎﻝ ‪ :‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﻣَﻦ ﱂ ﻳ ﹸﺬ ْ‬ ‫ﻗﺪ ﺗﺴﺘﺤﻜﻢ ﺑﺒﻌﺾ ﻋﻤ ِﺪ َﻫ ْ‬
‫ﺍﳋﹶﻠﻮﺓ ﻬﺑﻦﱠ ﻭﱂ ﳚﺎﻟﺴﻬﻦﱠ ﻣﺘﺒﺬﻻﺕ ﻭﱂ ﻳﺴ َﻤ ْﻊ ﺣﺪﻳﺜﹶﻬﻦﱠ ﻭ ِﺧﻼﹶﺑﺘﻬﻦﱠ ﻟﻠﻘﻠﻮﺏ ﻭﺍﺳﺘِﻤﺎﻟﺘﻬﻦ ﻟﻸﻫﻮﺍﺀ ﻭﱂ َﻳ َﺮﻫُﻦﱠ‬
‫ﺕ ﺇﺫﺍ ﺗﻘﺪﻡ ﻟﻪ ﺫﻟﻚ ﻣ َﻊ ﻃﻮ ﹺﻝ ﺍﻟﺘﱠﺮﻙ ﺃﻻ ﻳﻜﻮﻥ ﺑﻘﻲ ﻣﻌﻪ ﻣﻦ ﺩﻭﺍﻋﻴﻬﻦ ﺷﻲﺀ ﻗﺎﻝ ‪ :‬ﻗﻠﻨﺎ ‪:‬‬ ‫ﺕ ﻋﺎﺭﻳﺎ ٍ‬
‫ﻣﻨﻜﺸﻔﺎ ٍ‬
‫ﺱ ﻣﻦ‬
‫ﺻﺪﻗﺖ ﻗﺎﻝ ‪ :‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ِﻟ َﻤ ْﻦ ﻗﺪ ﻋِﻠﻢ ﺃﻧﻪ ﳏﺒﻮﺏٌ ﻭﺃﻥﱠ ﺳﺒﺒﻪ ﺇﱃ ﺧِﻼﻃﻬﻦﱠ ﳏﺴﻮﻡ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻴﺄ ُ‬
‫ﺃﻣﱳ ﺃﺳﺒﺎﺑﻪ ﺇﱃ ﺍﻟﺰﻫﺪ‬

‫ﻭﺍﻟﺴﻠﻮﺓ ﻭﺇﱃ ﻣﻮﺕ ﺍﳋﻮﺍﻃﺮ ﻗﺎﻝ ‪ :‬ﻗﻠﻨﺎ ‪ :‬ﺻﺪﻗﺖ ﻗﺎﻝ ‪ :‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﻣﻦ ﺩﻋﺎ ُﻩ ﺍﻟﺰﱡﻫ ُﺪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻓﻴﻤﺎ‬
‫ﳛﺘﻮﻳﻪ ﺍﻟﻨﺴﺎ ُﺀ ﻣﻊ ﲨﺎﳍﻦﱠ ﻭﻓﺘﻨ ِﺔ ﺍﻟﻨﱡﺴﱠﺎ ِﻙ ﻬﺑﻦّ ﻭﺍﲣﺎ ِﺫ ﺍﻷﻧﺒﻴﺎﺀ ﳍﻦّ ﺇﱃ ﺃﻥ ﺧَﺼَﻰ ﻧﻔﺴﻪ ﻭﱂ ﻳُﻜﹾﺮ ﻫُﻪ ﻋﻠﻴﻪ ﺃ ﺏٌ ﻭﻻ‬
‫ﺴﺮﱢﻱ ﻋﻨﻪ ﺃﱂ ﻓﻘﺪ‬ ‫ﺏ ﺃﻥ ﻳﻜﻮﻥ ﻣﻘﺪﺍ ُﺭ ﺫﻟﻚ ﺍﻟﺰﻫﺪ ﻫﻮ ﺍﳌﻘﺪﺍﺭ ﺍﻟﺬﻱ ﻳُﻤﻴﺖ ﺍﻟﺬﱢ ﹾﻛ َﺮ ﳍﻦﱠ ﻭُﻳ َ‬ ‫ﻋﺪﻭﱞ ﻭﻻ ﺳَﺒﺎﻩ ﺳﺎ ﹴ‬
‫ﻭُﺟﻮﺩِﻫﻦﱠ ﻭﻳﻨﺒﻐﻲ ﳌﻦ ﻛﺎﻥ ﰲ ﺇﻣﻜﺎﻧﻪ ﺃﻥ ﻳﻨﺸﺊ ﺍﻟﻌﺰﻡ ﻭﳜﺘﺎ َﺭ ﺍﻹﺭﺍﺩﺓ ﺍﻟﱵ ﻳﺼﲑ ﻬﺑﺎ ﺇﱃ ﻗﻄﻊ ﺫﻟﻚ (‬
‫ﺺ‬
‫ﺍﻟﻌﻀ ﹺﻮ ﺍﳉﺎﻣﻊ ﻟِﻜﺒﺎﺭ ﺍﻟﻠﺬﱠﺍﺕ ﻭﺇﱃ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻷﱂ ﻭﻣﻊ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﳋﻄﺮ ﻭﺇﱃ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍ ﹾﻟﻤُﺜﻠﺔ ﻭﺍﻟﻨﱠﻘ ﹺ‬
‫ﺍﻟﺪﺍﺧﻞ ﻋﻠﻰ ﺍﳋﻠﻘﺔ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻮﺳﺎﻭﺱ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻻ ﺗﻌﺮُﻭﻩ ﻭﺍﻟﺪﻭﺍﻋﻲ ﻻ ﺗﻘﹾﺮﻭﻩ ﻗﺎﻝ ‪ :‬ﻗﻠﻨﺎ ‪ :‬ﺻﺪﻗﺖ ﻗﺎﻝ‬
‫ﺖ ﻧﻔﺴﻪ ﻋﻦ ﺍﻟﺴﱠﻜﹶﻦ ﻭﻋﻦ ﺍﻟ ﻮَﻟﺪ ﻭﻋﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﺬﻛﻮﺭﹰﺍ ﺑﺎﻟﻌﻘﺐ ﺍﻟﺼﺎﱀ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ‬ ‫ﺨ ْ‬‫‪ :‬ﻭﻳﻨﺒﻐﻲ ِﻟ َﻤ ْﻦ َﺳ َ‬
 ‫ﺏ ﺇﻥ ﻛﺎﻥ ﻗﺪ ﻣﺮﱠ ﻣﻨﻪ ﻋﻠﻰ ﺫﹸ ﹾﻛ ﹺﺮ ﻫﺬﺍ ﻭﺃﻧﺘﻢ ﺗﻌﻠﻤﻮ ﹶﻥ ﺃﻧﱢﻲ َﺳ َﻤ ﹾﻠﺖُ ﻋﻴﲏ ﻳﻮ َﻡ ﺧﺼَﻴﺖ ﻧﻔﺴﻲ ﻓﻘﺪ‬ ‫ﻧﺴ َﻲ ﻫﺬﺍ ﺍﻟﺒﺎ َ‬
‫ﺖ ﻛﻴﻔﻴﺔ ﺍﻟﺼﱡ َﻮ ﹺﺭ ﻭﻛﻴﻒ َﺗﺮُﻭﻉ ﻭ َﺟﻬﹺﻠﺖ ﺍﳌﺮﺍﺩ ﻣﻨﻬﺎ ﻭﻛﻴﻒ ﺗُﺮﺍﺩ ﺃﻓﻤﺎ ﻛﺎﻥ َﻣ ْﻦ ﻛﺎﻥ ﻛﺬﻟﻚ َﺣ ﹺﺮﻳ‪‬ﺎ ﺃﻥ ﺗﻜﻮﻥ‬ ‫ﻧﺴﻴ ُ‬
‫ﺏ ﺍﻟﺬﻱ ﺃﺣﺘﻤﻞ ﻟﻪ ﻫﺬﻩ ﺍﳌﻜﺎﺭﻩ ﻗﺎﻝ ‪ :‬ﻗﻠﻨﺎ ‪ :‬ﺻﺪﻗﺖ ﻗﺎﻝ ‪ :‬ﺃﹶﻭ ﻟ ْﻮ ﱂ ﺃﻛ ْﻦ‬ ‫ﻧﻔﺴُﻪ ﺳﺎﻫﻴ ﹰﺔ ﻻﻫﻴﺔ ﻣﺸﻐﻮﻟ ﹰﺔ ﺑﺎﻟﺒﺎ ﹺ‬
‫ﲔ‬
‫ﻕ ﺣﻴﻮﺍﻧﹰﺎ ﻣﻨ ﹸﺬ ﲦﺎﻧ َ‬
‫ﺏ ﻭﻛﺎﻧﺖ ﺍﻵﻟﺔ ﻗﺎﺋﻤ ﹰﺔ ﺃﻟﻴﺲ ﰲ ﺃﻧﱢﻲ ﱂ ﺃﺫ ْ‬
‫َﻫﺮﹺﻣﹰﺎ ﻭﱂ ﻳﻜﻦ ﻫﺎﻫﻨﺎ ﻃﻮ ﹸﻝ ﺍﺟﺘﻨﺎ ﹴ‬

‫ﺲ ﰲ ﺫﻟﻚ ﻣﺎ ﻳﻘﻄﻊ‬ ‫ﺏ ﳐﺎﻓ ﹶﺔ ﺍﻟﺰﻳﺎﺩﺓ ﰲ ﺍﻟﺸﻬﻮﺓ ﻭﺍﻟﻨﻘﺼﺎ ِﻥ ﻣﻦ ﺍﻟﻌﺰﻡ ﺃﻟﻴ َ‬

‫ﺳﻨﺔ ﻭﱂ ﲤﺘ ﹺﻞ ﻋُﺮﻭﻗﻲ ﻣﻦ ﺍﻟﺸﺮﺍ ﹺ‬
‫ﺖ ﻟﻜﻢ َﻷ ْﺳ َﻤﻊُ ﻧﻐْﻤﺔ‬
‫ﺴﻜِﻦ ﺍﳊﺮﻛﺔ ﺇﻥ ﻫﺎﺟﺖ ﻗﺎﻝ ‪ :‬ﻗﻠﻨﺎ ‪ :‬ﺻﺪﻗﺖ ﻗﺎﻝ ‪ :‬ﻓﺈﻧﱢﻲ ﺑﻌ َﺪ ﲨﻴﻊ ﻣﺎ ﻭﺻﻔ ُ‬ ‫ﺍﻟﺪﻭﺍﻋﻲ ﻭﻳُ ْ‬
‫ﺍﳌﺮﺃ ِﺓ ﻓﺄﻇﻦﱡ ﻣﺮﱠ ﹰﺓ ﺃﻥﹼ ﹶﻛﺒﹺﺪﻱ ﻗﺪ ﺫﺍﺑﺖ ﻭﺃﻇﻦﱡ ﻣﺮّ ﹰﺓ ﺃﻬﻧﺎ ﻗﺪ ﺍﻧﺼﺪﻋﺖ ﻭﺃﻇﻦﱡ ﻣﺮّ ﹰﺓ ﺃﻥﹼ ﻋﻘﻠﻲ ﻗﺪ ﺍﺧُﺘﻠِﺲ ﻭﺭﺑﱠﻤﺎ‬
‫ﺝ ﻣﻦ ﻓﻤﻲ ﻓﻜﻴﻒ ﺃﻟﻮ ُﻡ ﻋﻠﻴﻬﻦﱠ ﻏﲑﻱ ﻓﺈﻥ ﻛﺎﻥ‬ ‫ﺍﺿﻄﺮﺏ ﻓﹸﺆﺍﺩِﻱ ﻋﻨﺪ ﺿﺤِﻚ ﺇﺣﺪﺍ ُﻫﻦّ ﺣﺘﱠﻰ ﺃﻇﻦّ ﺃﻧﱠﻪ ﻗﺪ ﺧﺮ َ‬
‫ﻕ ﻋﻠﻰ ﻧﻔﺴﻪ ﰲ ﺗﻠﻚ ﺍﳊﺎﻝ ﺑﻌﺪ ﺃﻥ ﺍﺟﺘﻤﻌﺖ ﻓﻴﻪ ﻫﺬﻩ ﺍﳋﺼﺎﻝ ﻓﻤﺎ ﻇﻨﱡﻚ ﻬﺑﺬﺍ ﻗﺒﻞ‬ ‫ﺣﻔﻈﻚ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻗﺪ ﺻﺪ َ‬
‫ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﺑﻨﺤﻮ ِﺳﺘﱢﲔ ﺳﻨﺔ ﺃﻭ ﺳﺒﻌﲔ ﺳﻨ ﹰﺔ ﻭﻣﺎ ﻇﻨﱠﻚ ﺑﻪ ﻗﺒ ﹶﻞ ﺍﳋﺼﺎﺀ ﺑﺴﺎﻋﺔ ﻭﻟﻴﺲ ﰲ ﺍﻻﺳﺘﻄﺎﻋﺔِ ﻭﻻ ﰲ ﺻﻔِﺔ‬
‫ﺍﻹﻣﻜﺎﻥ ﺃﻥ ﳛﺘَﺠﹺﺰ ﻋﻦ ﺇﺭﺍﺩﺓ ﺍﻟﻨﺴﺎﺀ ﻭﻣﻌِﻪ ﻣﻦ ﺍﳊﺎﺟﹺﺔ ﺇﻟﻴﻬﻦﱠ ﻭﺍﻟﺸﻬﻮِﺓ ﳍﻦﱠ ﻫﺬﺍ ﺍﳌﻘﺪﺍ ُﺭ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺃﺭﺣ ُﻢ ﲞﻠﻘِﻪ‬
‫ﻭﺃﻋ َﺪﻝﹸ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﻣﻦ ﺃﻥ ﻳﻜﻠﱢﻔﹶﻬﻢ ﻫِﺠﺮﺍ ﹶﻥ ﺷﻲ ٍﺀ ﻗﺪ ﻭﺻﻠﹶﻪ ﺑﻘﻠﻮﻬﺑﻢ ﻫﺬﺍ ﺍﻟﻮﺻ ﹶﻞ ﻭﺃﻛﱠﺪَﻩ ﻫﺬﺍ ﺍﻟﺘﺄﻛﻴﺪ ‪.‬‬
‫ﻭﻗﺪ ﺧﺼﻰ ﻧﻔﺴﻪ ﻣﻦ ﺍﻟﺼﺎﺑﺌﲔ ﺭﺟﺎﻝﹲ ﻗﺪ ﻋﺮَﻓﻨﺎﻫﻢ ﺑﺄﲰﺎﺋﻬﻢ ﻭﺃﻧﺴﺎﻬﺑﻢ ﻭﺻﻔﺎﻬﺗﻢ ﻭﺃﺣﺎﺩﻳﺜﻬﻢ ﻭﰲ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎ‬
‫ﻛﻔﺎﻳﺔﹲ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ‬

‫ﺍﺳﺘﺌﺬﺍﻥ ﻋﺜﻤﺎﻥ ﺑﻦ ﻣﻈﻌﻮﻥ ﰲ ﺍﳋﺼﺎﺀ‬

‫ﳉ َﻤﺎﻋَﺔ‬
‫ﻭﻗﺪ ﺫﹸﻛ ﹺﺮ ﹶﺃﻥﱠ ﻋﺜﻤﺎ ﹶﻥ ﺑﻦ َﻣﻈﹾﻌﻮ ٍﻥ ﺍ ْﺳَﺘﺄﹾﺫ ﹶﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺍﻟﺴﻴﺎﺣﺔ ﻓﻘﺎﻝ ‪ِ :‬ﺳﻴَﺎ َﺣﺔﹸ ﺃﹸﻣﱠﺘِﻲ ﺍ ﹶ‬
‫ﻭﺍﺳﺘ ﹾﺄ ﹶﺫﻧَﻪ ﰲ ﺍﳋﺼﺎ ِﺀ ﻓﻘﺎﻝ ‪:‬‬

‫ﺧِﺼﺎﺀ ﺃﻣﱠﱵ ﺍﻟﺼﻮﻡ ﻭﺍﻟﺼﻮﻡ ﻭﹺﺟﺎﺀ ﻓﻬﺬﺍ ﺧِﺼﺎﺀُ ﺍﻟﺪﻳﺎﻧﺔ ‪.‬‬

‫ﺧﺼﺎﺀ ﺍﳉﻠﺐ ﻭﻗﺴﻮﺗﻪ‬

‫ﺠﺐﱡ ﺍﻟﻘﻀﻴﺐ ﻭﳝﺘﻠﺦ ﺍﻷﻧﺜﻴﲔ ﺇﻻ ﺃﻥ ﺗﻘﻠﱠﺼﺖ ﺇﺣﺪﺍﳘﺎ ﻣﻦ‬

‫ﺐ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﺘﺠﺎﺭﺓ ﻓﺈﻧﻪ َﻳ ُ‬
‫ﳉ ﹶﻠ َ‬
‫ﻓﺄﻣﱠﺎ ﻣﻦ ﺧﺼﻰ ﺍ ﹶ‬
‫ﲑ ﺇﱃ ﻣﻮﺿ ﹺﻊ ﻻ ﳝﻜﻦ ﺭﺩﱡﻫﺎ ﺇﻻ ﺑﻌﻼﺝ ﻃﻮﻳﻞ ﻓﻠﻠﺨﺎﺻﻲ ﻋﻨﺪ ﺫﻟﻚ ﻇﻠﻢٌ ﻻ ﻳﻔﻲ ﺑﻪ ﻇﹸﻠﻢ ﻭﻇﻠﻢ‬ ‫ﹶﻓﺮْﻁ ﺍﻟ ﹶﻔﺰَﻉ ﻓﺘﺼ ُ‬
‫ﺏ ﺍﻟﻘﻀﻴﺐ ﺃﻭ ﺫﹶﺍ‬ ‫ﻳُﺮﰊ ﻋﻠﻰ ﻛﻞﱢ ﻇﻠﻢ ﻷﻧّﻪ ﻋﻨ َﺪ ﺫﻟﻚ ﻻ ﳛﻔِﻞ ﺑﻔﻮﺕ ﺍﳌﺘﻘﻠﱢﺺ ﻭﻳﻘﻄﻊ ﻣﺎ ﻇﻬﺮ ﻟﻪ ﻓﺈﻥ ﺑﺮﺉ ﳎﺒﻮ َ‬
‫ﺱﰲ‬ ‫ﺼﻴ‪‬ﺎ ﻭﻫﻮ ﺣﻴﻨَﺌ ٍﺬ ﳑﱠﻦ ﲣﺮُﺝ ﳊﻴﺘُﻪ ﻭ ِﻣﻤﱠﻦ ﻻ ﻳﺪﻋﻪ ﺍﻟﻨﺎ ُ‬
‫ﻼ ﻭﻻ َﺧ ِ‬
‫ﺑﻴﻀ ٍﺔ ﻭﺍﺣﺪﺓ ﻓﻘﺪ ﺗﺮﻛﻪ ﻻ ﺍﻣﺮﺃﹰﺓ ﻭﻻ ﺭﺟُ ﹰ‬
‫ﺐ ﺍﻟﻌَﻴﺶ ﻣﻨﻌﱠﻤﹰﺎ ﻭﻻ ﻫﻮ‬
‫ﺩُﻭﺭﻫﻢ ﻭﻣﻮﺍﺿ ﹺﻊ ﺍﳋﹸﺼﻮﺹ ﻣﻦ ﺑﻴﻮﻬﺗﻢ ﻓﻼ ﻳﻜﻮ ﹸﻥ ﻣﻊ ﺍﳋﺼﻴﺎﻥ ﻣﻘﺮﱠﺑﹰﺎ ﻭﻣﻜﺮﱠﻣﹰﺎ ﻭ َﺧﺼِﻴ َ‬
‫ﺇﺫﺍ ﺭُﻣِﻲ ﺑﻪ ﰲ ﺍﻟﻔﺤﻮﻝ ﻛﺎﻥ ﻟﻪ ﻣﺎ ﻟﻠﻔﺤﻮﻝ ﻣﻦ ﻟﺬﱠِﺓ ﻏِﺸﻴﺎﻥ ﺍﻟﻨﺴﺎﺀ ﻭﻣِﻦ ﻟﺬﹼ ِﺓ ﺍﻟﻨﺴﻞ ﻭﺍﻟﺘﻤﺘﱡﻊﹺ ﺑﺸﻢ ﺍﻷﻭﻻﺩ ﻓﻠﻢ‬
‫ﻳﺰَﻝ ﻋﻨ َﺪ ﺍﻟﻔﺤﻮ ﹺﻝ ﻣﺴﺘﻀﻌَﻔﹰﺎ ﳏﺘﻘﺮﹰﺍ ﻭﻋﻨﺪ ﺍﳋِﺼﻴﺎﻥ ﳎﺮﱠﺣﹰﺎ ﻣﻄﺮﺣﹰﺎ ﻓﻬﻮ ﺃﺳﻮﹸﺃ ﺣﺎ ﹰﻻ ﻣﻦ ﺍﻟﺴﱠﺪِﻡ ﺍﳌﻌﻨﱠﻰ ﻓﻼ ﺃﻋﻠﻢ‬
‫ﻗ ْﺘ ﹶﻠﻪُ ﺇﺫﺍ ﻛﺎﻥ‬
 ‫ﺍﻟﻘﺘ ﹸﻞ ﻗِﺘﻠ ﹰﺔ ﺻﺮﳛﺔ ﻣُﺮﹺﳛﺔ ﺇﻻ ﺃﺻﻐَﺮ ﻋﻨﺪ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻭﺃﺳﻬ ﹶﻞ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻈﻠﻮﻡ ﻣﻦ ﻃﻮﻝ ﺍﻟﺘﻌﺬﻳﺐ ﻭﺍﻟﻠﹼﻪَﺗﻌﺎﱃ‬
‫ﺑﺎﻟِﻤﺮﺻﺎﺩ ‪.‬‬

‫ﺧﺼﺎﺀ ﺍﻟﺒﻬﺎﺋﻢ‬

‫ﺼﺐُ ﳎﺎﻣﻊ ﺍﳋﹸﺼﻴ ِﺔ ﻣﻦ ﺃﺻﻞ ﺍﻟﻘﻀﻴﺐ ﺣﺘﱠﻰ ﺇﺫﺍ َﻧﺪَﺭﺕ‬ ‫ﻭﺃﻣّﺎ ﺧﺼﺎ ُﺀ ﺍﻟﺒﻬﺎﺋﻢ ﻓﻤﻨﻪ ﺍﻟ ﻮﹺﺟﺎﺀُ ﻭﻫﻮ ﺃﻥ ﻳﺸﺪﱠ ﻋ َ‬
‫ﺐ‬
‫ﺍﻟﺒﻴﻀﺔ ﻭ َﺟﺤَﻈﺖ ﺍﳋﹸﺼﻴﺔ ﻭﺟﺄﹶﻫﺎ ﺣﱴ ﻳﺮﺿﱠﻬﺎ ﻓﻬﻲ ﻋﻨﺪ ﺫﻟﻚ ﺗﺬﺑُﻞ ﻭﺗﻨﺨﺴﻒ ﻭﺗﺬﻭﹺﻱ ﻭﺗﺴَﺘ ِﺪﻕّ ﺣﱴ ﺗﺬﻫ َ‬
‫ﻱ ﺫﻟﻚ ﺍﻟﻔﺴﺎ ُﺩ ﺇﱃ ﻣﻮﺿﻊ ﺗﺮﺑﻴِﺔ ﺍﻟﻨﱡﻄﹾﻔﺔ ﻓﻴﻤﻨﻌَﻬﺎ ﻣﻦ ﺃﻥ ﺗﻜﺜﹸﺮ ﺃﻭ ﺗﻌﺬﺏ ﺃﻭ‬
‫ﻗﹸﻮﺍﻫﺎ ﻭﺗﻨﺴﺪﱠ ﺍﺠﻤﻟﺎﺭﻱ ﺇﻟﻴﻬﺎ ﻭﻳﺴﺮ َ‬
‫ﲣﺜﹸﺮ ‪.‬‬
‫ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﻜﻮﻥ ﺑﺎﻟﺸﺪﱢ ﻭﺍﻟﻌﺼْﺐ ﻭﺷﺪﱠ ِﺓ ﺍﻟﺘﺤﺰﻳﻖ ﻭﺍﻟ َﻌ ﹾﻘ ِﺪ ﺑﺎﳋﻴﻂ ﺍﻟﺸﺪﻳﺪ ﺍﻟ ﻮَﺗﲑ ﺍﻟﺸﺪﻳﺪ ﺍﻟﻔﺘﻞ ﻓﺈﺫﺍ ﺗﺮﻛﻪ ﻋﻠﻰ‬
‫ﺚ ﺃﻥ ﻳﻨﻘﻄ َﻊ ﻭﻳﺴﻘﻂ ‪.‬‬ ‫ﻱ ﺇﻟﻴﻪ ﺍﻟﻐﺬﺍ ُﺀ ﻓﻼ ﻳﻠﺒ ﹸ‬
‫ﺫﻟﻚ ﻋِﻤﻞ ﻓﻴﻪ ﻭﺣﺰﱠ ﺃﹶﻭ ﹶﺃَﻛﻞﱠ ﻭﻣﻨﻌَﻪ ﻣﻦ ﺃﻥ ﳚﺰ َ‬
‫ﻭﻣﻨﻪ ﺍﻻﻣﺘﻼﺥ ﻭﻫﻮ ﺍﻣﺘﻼﺥ ﺍﻟﺒﻴﻀﺘﲔ ﻓﺄﻣﱠﺎ ﺧﺼﺎ ُﺀ ﺍﻟﻨﺎﺱ ﻓﺈﻥﹼ ﻟﻠﺨﺎﺻﻲ ﺣﺪﻳﺪﹰﺓ ﻣﺮ َﻫ ﹶﻔ ﹰﺔ ُﻣﺤْﻤﺎﺓ ﻭﻫﻲ ﺍﳊﺎﲰﺔ ﻭﻫﻲ‬
‫ﺖ ﺇﻟﻴﻚ ﻣﻦ‬
‫ﺍﻟﻘﺎﻃﻌﺔ ﻗﺎﻝ ﺃﺑﻮ ﺯﻳﺪ ‪ :‬ﻳﻘﺎﻝ ﺧﺼَﻴﺖ ﺍﻟﺪﺍﺑﺔ ﺃﹶﺧﺼِﻴﻬﺎ ﺧِﺼﺎ ًﺀ ﻭﻭﺟﺄﻬﺗﺎ ﺃ َﺟﺆُﻫﺎ ﻭﹺﺟﺎ ًﺀ ﻭﻳﻘﺎﻝ ‪ :‬ﺑﺮﺋ ُ‬
‫ﺐ ﺍﻟﻌﻬﺪ ﱂ ﻳﱪﺃ ﻣﻨﻪ ﻓﺈﺫﺍ ﺑﺮﺉ ﱂ ُﻳﻘﻞ ﻟﻪ ‪.‬‬ ‫ﺍﳋﺼﺎﺀ ﺃﻭ ﺍﻟﻮﺟﺎﺀ ﻭﻻ ﻳﻘﺎﻝ ﺫﻟﻚ ﺇﻻﹼ ﳌﺎ ﻛﺎﻥ ﻗﺮﻳ َ‬

‫ﻕ ﻭﺍﳋﺼﻴﺘﺎﻥ ﻋﻠﻰ ﺣﺎﳍﻤﺎ ﻭﺍﳌﻌﺼﻮﺏ ﻣﻦ ﺍﻟﺘﻴﻮﺱ‬ ‫ﻭﺃﻣﺎ ﺍﳋِﺼﺎﺀُ ﻓﻬﻮ ﺃ ﹾﻥ ﻳﺴﻞﱠ ﺍﳋﹸﺼﻴﺘﲔ ﻭﺍﻟﻮﺟﺎﺀ ﺃﻥ ﺗﻮﺟَﺄ ﺍﻟﻌﺮ ُ‬
‫ﺼﻲﱞ ﻭﳐﺼﻲّ ﻭﻳﻘﺎﻝ ﻣﻠﺴﺖ ﺍﳋﺼﻴﺘَﲔ ﺃﻣﻠﹸﺴﻬﻤﺎ‬ ‫ﺍﻟﺬﻱ ﺗُﻌﺼَﺐ ﺧُﺼﻴﺘﺎﻩ ﺣﱴ ﺗﺴﻘﻄﺎ ﻭﺍﻟﻮﺍﺣﺪ ﻣﻦ ﺍﳋﺼﻴﺎﻥ َﺧ ِ‬
‫ﻣﻠﹾﺴﹰﺎ ﻭ َﻣَﺘ ْﻨﺘُﻬﻤﺎ ﺃﻣﺘﻨﻬﻤﺎ ﻣﺘْﻨﹰﺎ ﻭﺫﻟﻚ ﺃﻥ ﺗﺸﻖّ ﻋﻨﻬﻤﺎ ﺍﻟﺼﱠﻔﹶﻦ ﻓﺘﺴﻠﱠﻬُﻤﺎ ﺑﻌﺮﻭﻗﻬﻤﺎ ﻭﺍﻟﺼﱠﻔﹶﻦ ‪ :‬ﺟﻠﺪﺓ ﺍﳋﹸﺼﻴﺘﲔ ‪.‬‬

‫ﺧﺼﺎﺀ ﺍﻟﺒﻬﺎﺋﻢ ﻭﺍﻟﺪﻳﻜﺔ‬

‫ﺙ ﺍﻟﺒﻬﺎﺋﻢ ﻭﰲ ﺍﻟﻐﻨﻢ ﺧﺎﺻ ﹰﺔ ﻳﺪﻉ ﺍﻟﻠﱠﺤ َﻢ َﺭﺧْﺼﹰﺎ ﻭﻧ ِﺪﻳ‪‬ﺎ ﻋﺬﺑﹰﺎ ﻓﺈ ﹾﻥ َﺧﺼَﺎﻩ ﺑﻌﺪ ﺍﻟﻜﱪ ﱂ ﻳﻘﻮ‬
‫ﻭﺍﳋِﺼﺎﺀُ ﰲ ﺃﹶﺣﺪﺍ ِ‬
‫ﺧِﺼﺎ ﺅُﻩ ﺑﻌ َﺪ ﺍﺳﺘﺤﻜﺎ ﹺﻡ ﺍﻟﻘ ﻮﱠﺓ ﻋﻠﻰ ﻗﻠﹾﺐ ﻃﺒﺎﻋﻪ ﻭﺃﺟﻮﺩ ﺍﳋِﺼﺎﺀ ﻣﺎ ﻛﺎ ﹶﻥ ﰲ ﺍﻟﺼﱢﻐَﺮ ﻭﻫﻮ ﻳﺴﻤﱠﻰ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ ﺛﺮﲞﺖ‬
‫ﺼ َﻲ ﺭﻃﺒﹰﺎ ﻭﺍﳋﹶﺼﻲﱡ ﻣﻦ ﻓﺤﻮﳍﺎ ﺃﺣَﻤ ﹸﻞ ﻟﻠﺸﺤﻢ ﻟﻌﺪﻡ ﺍﳍﻴْﺞ ﻭﺍﻟﻨﱠﻌْﻆ ﻭﺧﺮﻭﺝ ﻗﻮﺍﻩ ﻣﻊ ﻣﺎﺀ‬ ‫ﻳُﻌﲎ ﺑﺬﻟﻚ ﺃﻧّﻪ ﺧُ ِ‬
‫ﻒ ﻭﺍﳍﹸﺰﺍ ﹶﻝ ﰲ ﲨﻴ ﹺﻊ ﺍﳊﻴﻮﺍﻥ ﻭﻗﺪ ﹸﺫﻛِﺮ ﳌﻌﺎﻭﻳﺔ ﻛﺜﺮﺓ ﺍﳉﻤﺎﻉ ﻓﻘﺎﻝ ‪ :‬ﻣﺎ‬ ‫ﺍﻟ ِﻔﺤْﻠﺔ ﻭﻛﺜﺮﹸﺓ ﺍﻟﺴﱢﻔﺎﺩ ﺗﻮﺭﺙ ﺍﻟﻀﱠ ْﻌ َ‬
‫ﺍﺳُﺘﻬِﺘ َﺮ ﺑﻪ ﺃﺣﺪٌ ﺇﻻﹼ ﺭﺃﻳﺖ ﺫﻟﻚ ﰲ ﻣُﻨﱠﺘﻪ‬

‫ﺧﺼﺎﺀ ﺍﻟﻌﺮﺏ ﻟﻔﺤﻮﻟﺔ ﺍﻹﺑﻞ‬

‫ﻼ ﻭﻛﻞﱠ‬
‫ﺴﹰ‬
‫ﺏ ﺗَﺨﺼِﻲ ﻓﹸﺤﻮﹶﻟ ﹶﺔ ﺍﻹﺑﻞ ﻟﺌﻼﱠ ﻳﺄﻛ ﹶﻞ ﺑﻌﻀُﻬﺎ ﺑﻌﻀﹰﺎ ﻭﺗﺴﺘﺒﻘﻲ ﻣﺎ ﻛﺎﻥ ﺃﺟﻮ َﺩ ﺿِﺮﺍﺑﹰﺎ ﻭﺃﻛﺜ َﺮ َﻧ ْ‬
‫ﻭﻛﺎﻧﺖ ﺍﻟﻌﺮ ُ‬
‫ﻣﺎ ﻛﺎﻥ ﻣﺌﻨﺎﺛﹰﺎ‬
 ‫ﳋ ِﻔﻲّ (‬
‫ﻭﻛﺎﻥ ﺷﺎﺑ‪‬ﺎ ﻭﱂ ﻳﻜﻦ ﻣﺬﻛﺎﺭﹰﺍ ﻭﻫﻢ ﻳﺴﻤﱡﻮﻥ ﺍﻹﺫﻛﺎﺭ ﺍ ﹾﶈ َﻖ ﺍ ﹶ‬
‫ﻭﻣﺎ ﻛﺎﻥ ﻣﻨﻬﺎ َﻋﻴَﺎﻳﺎ َﺀ ﹶﻃﺒَﺎﻗﺎ َﺀ ﻓﻤﻨﻬﺎ ﻣﺎ ﳚﻌﻞ ﺍﻟﺴّ ِﺪ َﻡ ﺍﳌﻌﻨﱠﻰ ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻔﺤ ﹸﻞ ﻻ ُﻳﺘﱠﺨﺬ ﻟﻠﻀﱢﺮﺍﺏ ﺷﺪﱡﻭﺍ ﺛِﻴﻠﹶﻪ ﺷﺪّﹰﺍ‬
‫ﺷﺪﻳﺪﹰﺍ ﻭﺗﺮﻛﻮﻩ ﻳﻬﺪِﺭ ﻭُﻳﻘﹶﺒﻘِﺐ ﰲ ﺍ ﹶﳍﺠْﻤﺔ ﻭﻻ ﻳﺼﻞ ﺇﻟﻴﻬﻦﱠ ﻭﺇﻥ ﺃﺭﺩﻧَﻪ ﻓﺈﺫﺍ ﻃﻠْﺒ َﻦ ﺍﻟﻔﺤ ﹶﻞ ﺟﹺﻲ َﺀ ﳍﻦﱠ ﺑﻔﺤ ﹴﻞ‬
‫ﺖ ﻗﹶﺒﻴﺴﹰﺎ ﻭﺍﻟﻘﹶﺒﻴﺲ ﻣﻦ ﺍﳉِﻤﺎﻝ ‪ :‬ﺍﻟﺴﺮﻳﻊ ﺍﻹﻟﻘﺎﺡ ﻭﺍﻟﻠﱠﻘﻮﺓ ‪ :‬ﺍﻟﺴﺮﻳﻌﺔ ﺍﻟﻘﹶﺒﻮﻝ ﳌﺎ ِﺀ‬ ‫ﹶﻗﻌْﺴﺮﻱﱟ ﻭﻳﻘﻮﻟﻮﻥ ‪ :‬ﹶﻟ ﹾﻘ َﻮ ﹲﺓ ﻻ ﹶﻗ ْ‬
‫ﺍﻟﻔﺤ ﹺﻞ ‪.‬‬
‫ﺠﺰﹺﻩ ﻭﺃﻧﱠﻪ ﺇﺫﺍ ﺳﻘﻂ ﻋﻠﻴﻬﺎ ﺃﻃﹶﺒ َﻖ ﺻﺪﺭَﻩ‬ ‫ﺕ ﻋﻦ ﺟﻬﹺﻠﻪ ﺑﺈﺗﻴﺎﻥ ﺍﻟﻨﺴﺎﺀ ﻭ ِﻋﻴﱢﻪ ﻭﻋ ْ‬
‫ﻭﺷﻜﺖ ﺍﻣﺮﺃﺓﹲ ﺯﻭﺟَﻬﺎ ﻭﺃﺧﱪ ْ‬
‫ﻉ ﺻﺪﻭ ﹺﺭ ﺍﻟﺮﺟﺎﻝ ﻋﻠﻰ ﺻﺪﻭﺭﻫﻦﱠ ﻓﻘﺎﻟﺖ ‪ :‬ﺯَﻭْﺟﹺﻲ َﻋﻴَﺎﻳﺎ ُﺀ ﻃﹶﺒﺎﻗﺎﺀ ﻭﻛ ﱡﻞ ﺩﺍ ٍﺀ ﹶﻟﻪُ ﺩﺍ ُﺀ ﻭﻗﺎﻝ‬ ‫ﻭﺍﻟﻨﺴﺎ ُﺀ ﻳﻜﺮ ْﻫ َﻦ ﻭﻗﹸﻮ َ‬
‫ﲔ ﺗﻌﻜﻒ (‬
‫ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﻃﹶﺒﺎﻗﹶﺎ ُﺀ ﱂ َﻳﺸْﻬ ْﺪ ﺧُﺼﻮﻣﹰﺎ ﻭﱂ َﻳ ﹸﻘ ْﺪ ** ﺭﹺﻛﺎﺑﹰﺎ ﺇﱃ ﺃﻛﻮﺍﺭﹺﻫﺎ ﺣ َ‬

‫ﺧﺼﺎﺀ ﺍﻟﻌﺮﺏ ﻟﻠﺨﻴﻞ‬

‫ﻭﻛﺎﻧﻮﺍ ﹾﳜﺼُﻮﻥ ﺍﳋﻴﻞ ﻟﺸﺒﻴﻪ ﺑﺬﻟﻚ ﻭﻟﻌﻠﱠﺔ ﺻﻬﻴﻠﻬﺎ ﻟﻴﻠ ﹶﺔ ﺍﻟَﺒﻴَﺎﺕ ﻭﺇﺫﺍ ﺃﻛﻤﻨﻮﺍ ﺍﻟ ﹸﻜﻤَﻨﺎﺀ ﺃ ْﻭ ﻛﺎﻧﻮ ُﻫﺮﱠﺍﺑﹰﺎ ‪.‬‬

‫ﻭﻳﺰﻋﻢ ﻣﻦ ﻻ ﻋﻠﻢ ﻟﻪ ﺃﻥﱠ ﺍﳋﻨﺬﻳﺬ ﰲ ﺍﳋﻴﻞ ﻫﻮ ﺍﳋﺼﻲﱡ ﻭﻛﻴﻒ ﻳﻜﻮﻥ ﺫﻟﻚ ﻛﻤﺎ ﻗﺎﻝ ﻣﻊ ﻗﻮﻝ ُﺧﻔﹶﺎﻑ ﺑﻦ َﻧﺪْﺑﺔ ‪:‬‬
‫ﻭﺧﻨﺎﺫﻳﺬ ﺧﺼﻴ ﹰﺔ ﻭﻓﹸﺤﻮﻻ ﻭﻗﺎﻝ ﺑﺸ ُﺮ ﺑ ُﻦ ﺃﰊ ﺧَﺎﺯﻡ ‪ ) :‬ﻭﺧﻨﺬﻳ ٍﺬ َﺗﺮَﻯ ﺍﻟﻐُ ْﺮﻣُﻮ ﹶﻝ ﻣﻨ ُﻪ ** ﻛﹶﻄﻲﱢ ﺍﻟﺒُ ْﺮ ِﺩ ﻳَﻄﻮﻳﻪ ﺍﻟﺘﱢﺠَﺎ ُﺭ‬
‫( ﻭﻟﻴﺲ ﻫﺬﺍ ﺃﺭﺍ َﺩ ﺑﹺﺸﺮ ﻭﺇﻧﱠﻤﺎ ﺃﺭﺍﺩ ﺯﻣﺎ ﹶﻥ ﺍﻟﻐﺰﻭ ﻭﺍﳊﺎ ﹶﻝ ﺍﻟﱵ ﻳﻌﺘﺮﻱ ﺍﳋﻴ ﹶﻞ ﻓﻴﻬﺎ ﻫﺬﺍ ﺍﳌﻌﲎ ﻛﻤﺎ ﻗﺎﻝ ﺟﺪ ﺍﻷﺣﻴﻤﺮ‬
‫ﻀ ْﺮ ( ) ﻟﻜﻨﱠﻤﺎ ﻏﺰﻭﹺﻱ ﺇﺫﺍ ** ﺿﺞﱠ ﺍﳌﻄﻲﱡ ﻣﻦ ﺍﻟﺪﱠَﺑ ْﺮ ( ﻭﺇﻧﱠﻤﺎ ﻓﺨﺮ‬ ‫‪ ) :‬ﻻ ﻻ ﺃﻋﻖﱡ ﻭﻻ ﺃﺣُﻮ ** ﺏ ﻭﻻ ﺃﹸ ِﻏﲑُ ﻋﻠﻰ ُﻣ َ‬
‫ﺑﺎﻟﻐﺰْﻭ ﰲ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﳋﻨﺬﻳﺬ ﻓﻬﻮ ﺍﻟﻜﺮﱘ ﺍﻟﺘﺎﻡﱡ ﻭﺭﺑﱠﻤﺎ ﻭﺻﻔﻮﺍ ﺑﻪ ﺍﻟﺮﺟﻞ ﻭﻗﺎﻝ ﻛﺜﲑ ‪:‬‬

‫ﻱ ﺁﻟﹶﻬﺎ ( ﻭﻗﺎﻝ ﺍﻟﻘﻄﺎﻣﻲ ‪ ) :‬ﻋﻠﻰ ﻛﻞﱢ ﺧﻨﺬﻳﺬ‬ ‫) ﻋﻠﻰ ﻛﻞ ﺧﻨﺬﻳﺬ ﺍﻟﻀﱡﺤَﻰ ﻣﺘﻤﻄﱢﺮ ** ﻭ َﺧﻴْﻔﺎﻧ ٍﺔ ﻗﺪ ﻫﺬﱠﺏ ﺍﳉﺮ ُ‬
‫ﺚ ﻣﻨﻪ ﳊﻤُﻪ ﺍﳌﺘﻜﺎ ﹺﻭﺱُ ( ﻭﻣﻦ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻧﱠﻬﻢ ﺭﲟﺎ ﺟﻌَﻠﻮﺍ ﺍﻟﺮﺟ ﹶﻞ ﺇﺫﺍ ﻣﺎ ﻣﺪﺣﻮﻩ ﺧﻨﺬﻳﺬﹰﺍ‬ ‫ﺺ ** ﲣﻨﱠ ﹶ‬
‫ﺍﻟﺴﱠﺮﺍﺓ ﻣُﻘﻠﱢ ﹴ‬
‫ﺾ ﺍﻟﻘﻴﺴﻴﲔ ﻣِﻦ ﻗﻴﺲ (‬ ‫ﻗﻮ ﹸﻝ ﺑﻌ ﹺ‬
‫ﺕ ** ﺧﻨﺎﺫﻳ ﹸﺬ ﻣِﻦ ﺳﻌ ٍﺪ ﻃِﻮﺍﻝﹸ ﺍﻟﺴﻮﺍﻋﺪ ( ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺍﳊﺎﺭﺙ ﻭﻋﺒﺪ‬‫ﺕ ﺑﲏ ﺳﻌ ٍﺪ ﺇﱄﱠ ﻓﺸﻤﱠﺮ ْ‬ ‫ﺑﻦ ﺛﻌﻠﹶﺒﺔ ‪ ) :‬ﺩﻋﻮ ُ‬
‫ﻕ ﻣُﺼﻌﺒﹰﺎ ‪ ) :‬ﺑﺄﻱﱢ‬‫ﲔ ﻓﺎﺭ َ‬
‫ﻚ ﺑﻦ ﻣﺮْﻭﺍﻥ ﺣ َ‬ ‫ﺍﳌﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ ﻭﻗﺎﻝ ﻋﺒ ُﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺍﳊﺎﺭﺙ ﻭﻛﺘﺐ ﻬﺑﺎ ﺇﱃ ﻋﺒ ِﺪ ﺍﳌﻠ ِ‬
‫ﺼﻲﱞ ﺩﻧﺎ ﻟﻠﻤﺎ ِﺀ ﻣﻦ‬
‫ﻑ ﺃﻣﺎﻣﻲ ﻛﺄﻧﱠﻪ ** َﺧ ِ‬‫ﺐ ( ) ﻭَﻳُﺪﻋَﻰ ﺍﺑ ُﻦ ﻣﻨﺠﻮ ٍ‬‫ﺑﻼ ٍﺀ ﺃﻡ ﺑﺄﻳﱠ ِﺔ ِﻋﻠﱠ ٍﺔ ** ﻳُﻘﺪﱠﻡ ﻗﺒﻠﻲ ﻣُﺴِﻠﻢٌ ﻭﺍﳌﻬﻠﱠ ُ‬
‫ﺴﻦُ ﻣﻦ ﻫﺬﺍ ﻗﺎﻝ ‪ :‬ﻓﻠﻤﱠﺎ ﺃﺧﺬﺗْﻪ ﻗﻴﺲٌ ﻧﺼﺒُﻮﻩ ﻓﺠَﻌﻠﻮﺍ‬ ‫ﺏ ( ﻓﻘﻠﺖ ﻟﻴﻮﻧﺲ ‪ :‬ﺃﻗﻮﻯ ﻓﻘﺎﻝ ‪ :‬ﺍﻹﻗﻮﺍ ُﺀ ﺃﺣ َ‬ ‫ﺸ َﺮ ﹺ‬ ‫ﻏﲑ َﻣ ْ‬
‫ﺲ ﻋَﻴﻼ ﹶﻥ ﺑﺮﻗﻌﺖ **‬ ‫ﺕ ﻣﻐﺎﺯﻝ ﺗَﺮَﻯ ﻳﺮﻳﺪﻭﻥ ﺑﻴﺖ ﺍﺑﻦ ﺍﳊﺮّ ‪ ) :‬ﺃﱂ ﺗﺮ ﻗﻴﺴﹰﺎ ﻗﻴ َ‬ ‫ﻳﺮﻣُﻮﻧﻪ ﺑﺎﻟﻨﺒﻞ ﻭﻳﻘﻮﻟﻮﻥ ‪ :‬ﺃﺫﺍ َ‬
‫ﻟِﺤﺎ ﻫَﺎ ﻭﺑﺎﻋﺖ ﻧﺒﻠﻬﺎ ﺑﺎﳌﻐﺎﺯﻝ ( ﻓﻠﻤﺎ ﺃﰐ ﻣُﺼﻌﺐٌ ﺑﺮﺃﺳِﻪ ﻗﺎﻝ ﻟﺴُﻮﻳﺪ ‪ :‬ﻳﺎ ﺃﺑﺎ ﺍﳌِﻨﻬﺎﻝ ﻛﻴﻒ ﺗﺮﻯ ﻗﺎﻝ ‪ :‬ﺃﻳﱡﻬَﺎ ﺍﻷﻣﲑ‬
‫ﺸﺮَﺏ ‪.‬‬‫ﻫﻮ ﻭﺍﻟﻠﹼﻪ ﺍﻟﺬﻱ ﺃﺗَﻰ ﺍﳌﺎ َﺀ ﻣﻦ ﻏﲑ َﻣ ْ‬
‫ﺝ ( ﻭﺗﻌﺮﹺﺽ ﻟﻠﺨﺼﻲﱢ ﺳُﺮﻋﺔ‬ ‫ﻭﻗﺎﻝ ﺃﻋﺸَﻰ َﻫﻤْﺪﺍﻥ ‪ ) :‬ﻭﺃﺑﻮ ﺑُﺮﻳﺬِﻋ ﹶﺔ ﺍﻟﺬﻱ ُﺣﺪﱢ ﹾﺛَﺘﻪُ ** ﻓﻴﻨﺎ ﺃ ﹶﺫ ﱡﻝ ﻣِﻦ ﺍﳋﹶﺼﻲﱢ ﺍﻟﺪﱠﻳﺰ ﹺ‬
‫ﺍﻟﺪﱠﻣﻌﺔ ﻭﺫﻟﻚ ﻣِﻦ ﻋﺎﺩِﺓ ﻃﺒﺎﺋ ﹺﻊ ﺍﻟﺼﺒﻴﺎﻥ ﰒ ﺍﻟﻨﱢﺴﺎ ِﺀ ﻓﺈﻧﱠﻪ ﻟﻴﺲ ﺑﻌ َﺪ ﺍﻟﺼﺒﻴﺎﻥ ﺃﻏﺰَﺭ ﺩَﻣﻌ ﹰﺔ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻭﻛﻔﺎﻙ‬
‫ﺑﺎﻟﺸﻴﻮﺥ ﺍﳍﺮﻣﲔ‬

‫ﺃﺧﻼﻕ ﺍﳋﺼﻲ‬

‫ﺐ ﺑﺎﻟﻄﲑ ﻭﻣﺎ ﺃﺷﺒ َﻪ ﺫﻟﻚ ﻣﻦ ﺃﺧﻼﻕ ﺍﻟﻨﺴﺎﺀ ﻭﻫﻮ ﻣﻦ ﺃﺧﻼﻕ ﺍﻟﺼﺒﻴﺎﻥ ﺃﻳﻀﹰﺎ ‪.‬‬ ‫ﺚ ﻭﺍﻟﻠﱠِﻌ ُ‬
‫ﻭﻳﻌﺮﺽ ﻟﻠﺨﺼﻲﱢ ﺍﻟﻌﺒ ﹸ‬
‫ﻭﻳﻌﺮﺽ ﻟﻪ ﺍﻟﺸﱠﺮَﻩ ﻋﻨ َﺪ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺒﺨﻞ ﻋﻠﻴﻪ ﻭﺍﻟﺸﺢﱡ ﺍﻟﻌﺎﻡﱡ ﰲ ﻛﻞﱢ ﺷﻲﺀ ﻭﺫﻟﻚ ﻣِﻦ ﺃﺧﻼﻕ ﺍﻟﺼﱢﺒﻴﺎ ِﻥ ﰒ ﺍﻟﻨﱢﺴﺎﺀ ‪.‬‬
‫ﺼﻲﱡ ﺑَﺮﺍﺫﻳ ﹴﻦ ُﻳﻘﹶﺎﺩ ﺭَﻫﻴﺺُ ( ) ﻟﻪ ﻣﻌْﺪَﺓﹲ ﻻ ﻳﺸﺘﻜﻲ ﺍﻟﺪﻫ َﺮ‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﻛﺄﻥﱠ ﺃﺑﺎ ﺭُﻭﻣﺎﻥ ﻗﻴﺴﹰﺎ ﺇﺫﺍ ﻏﺪَﺍ ** َﺧ ِ‬
‫ﺐ ﻭﺍﻟﺮﺿﺎ ﻭﺫﻟﻚ ﻣﻦ ﺃﺧﻼﻕ ﺍﻟﺼﱢﺒْﻴﺎﻥ‬ ‫ﺹ ( ﻭﻳﻌﺮﺽ ﻟﻠﺨﺼﻲﱢ ﺳﺮﻋ ﹸﺔ ﺍﻟﻐﻀ ﹺ‬ ‫ﺿ ْﻌﻔﹶﻬﺎ ** ﻭﺣَﻨﺠﺮﺓﹲ ﺑﺎﻟﺪﻭﺭﻗﲔ ﻗﻤﻮ ُ‬ ‫َ‬
‫ﻭﺍﻟﻨﱢﺴﺎﺀ ﻭﻳﻌﺮﺽ ﻟﻪ ﺣﺐﱡ ﺍﻟﻨﻤﻴﻤﺔ ﻭﺿﻴ ُﻖ ﺍﻟﺼﺪ ُﺭ ﲟﺎ ﺃﹸﻭﺩِﻉ ﻣﻦ ﺍﻟﺴﺮّ ﻭﺫﻟﻚ ﻣﻦ ﺃﺧﻼﻕ ﺍﻟﺼﺒﻴﺎﻥ ﻭﺍﻟﻨﺴﺎﺀ‬
‫ﺲ ﻭﺍﻟﺮﺵﱢ‬
‫ﺼﺮُ ﺑﺎﻟﺮﱠﻓﹾﻊ ﻭﺍﻟﻮﺿْﻊ ﻭﺍﻟﻜﻨ ﹺ‬‫ﻭﻳﻌﺮﺽ ﻟﻪ ﺩﻭﻥ ﺃﺧﻴﻪ ﻷُﻣﱢﻪ ﻭﺃﺑﻴﻪ ﻭﺩﻭﻥ ﺍﺑ ﹺﻦ ﻋﻤﱢﻪ ﻭﲨﻴ ﹺﻊ ﺭﻫﻄﻪ ﺍﻟﺒ َ‬
‫ﱪ ﻋﻠﻰ ﺍﳋﺪﻣﺔ ﻭﺫﻟﻚ ﻳﻌﺮﹺﺽ ﻟﻠﻨﺴﺎﺀ‬ ‫ﻂ ﻭﺍﻟﺼ ُ‬‫ﺴ ِ‬‫ﻭﺍﻟﻄﱠﺮﺡ ﻭﺍﻟﺒ ْ‬

‫ﱪ ﻋﻠﻰ ﺍﻟﺮﱡﻛﻮﺏ ﻭﺍﻟﻘ ﻮﱠﺓ ﻋﻠﻰ ﻛﺜﺮِﺓ ﺍﻟﺮﻛﹾﺾ ﺣﺘﱠﻰ ﳚﺎﻭﺯ ﰲ ﺫﻟﻚ ﺭﺟﺎ ﹶﻝ ﺍﻷﺗﺮﺍ ِﻙ ﻭﻓﺮﺳﺎ ﹶﻥ‬ ‫ﻭﻳﻌﺮﺽ ﻟﻪ ﺍﻟﺼ ُ‬
‫ﺍﳋﻮﺍﺭﹺﺝ ﻭﻣﱴ ﺩﻓﹶﻊ ﺇﻟﻴﻪ ﻣَﻮﻻﻩ ﺩﺍﺑﱠﺘَﻪ ﻭﺩﺧﻞ ﺇﱃ ﺍﻟﺼﻼﺓ ﺃﻭ ﻟﻴﻐﺘﺴﻞ ﰲ ﺍﳊﻤﺎﻡ ﺃﻭ ﻟﻴﻌﻮ َﺩ ﻣﺮﻳﻀﹰﺎ ﱂ ﻳﺘ ُﺮ ْﻙ ﺃﻥ‬
‫ﻱ ﺗﻠﻚ ﺍﻟﺪﺍﺑﱠ ﹶﺔ ﺫﺍﻫﺒﹰﺎ ﻭﺟﺎﺋﻴﹰﺎ ﺇﱃ ﺭﺟﻮﻉ ﻣﻮﻻﻩ ﺇﻟﻴﻪ ‪.‬‬
‫ﻳُﺠ ﹺﺮ َ‬
‫ﻭﻳﻌﺮﺽ ﻟﻪ ﺣﺐﱡ ﺍﻟﺮﻣﻲ ﺑﺎﻟﻨﱠﺸﱠﺎﺏ ﻟِﻠﱠﺬﻱ ﻳﺪﻭﺭ ﰲ ﻧﻔﺴِﻪ ﻣﻦ ﺣﺐﱢ ﻏﺰﻭ ﺍﻟﺮﱡﻭﻡ ﻭﻳﻌﺮﺽ ﻟﻪ ﺣﺐﱡ ﺃﻥ َﺗﻤْﻠﻜﹶﻪ ﺍﳌﻠﻮﻙ‬
‫ﺶ ﺍﳌﻠﻮﻙ ‪.‬‬
‫ﺕ ﻭﻳﻜﻮ ﹸﻥ ﺫﻟﻚ ﺃﺣﺐﱠ ﺇﻟﻴﻪ ﻣﻦ ﺃ ﹾﻥ ﲤﻠﻜﹶﻪ ﺍﻟﺴﱡﻮﻗ ﹸﺔ ﻭﺇﻥ ﺃﳊﻘﺘْﻪ ﺑﻌﻴ ﹺ‬ ‫ﻋﻠﻰ ﹶﺃﻻﱠ ﺗﻘﻴ َﻢ ﻟﻪ ﺇﻻﱠ ﺍﻟﻘﻮ َ‬
‫ﻭﻣﻦ ﺍﻟﻌﺠﺐ ﺃﻧﱠﻬﻢ ﻣﻊ ﺧﺮﻭﺟﹺﻬﻢ ﻣﻦ َﺷﻄﹾﺮ ﻃﺒﺎﺋﻊ ﺍﻟﺮﺟﺎﻝ ﺇﱃ ﻃﺒﺎﺋﻊ ﺍﻟﻨﺴﺎﺀ ﻻ ﻳﻌﺮﹺﺽ ﳍﻢ ﺍﻟﺘﺨﻨﻴﺚ ﻭﻗﺪ ﺭﺃﻳﺖ‬
‫ﺖ ﺫﻟﻚ ﰲ ﺍﻟﺰﱠﻧﺞ‬ ‫ﲔ ﳐﻨﱠﺜﲔ ﻭﺭﺃﻳ ُ‬‫ﺖ ﻋﺪّ ﹶﺓ ﳎﺎﻧ َ‬
‫ﻼ ﻭﺭﺃﻳ ُ‬ ‫ﺏ ﳐﻨﱠﺜﹰﺎ ﻣﺘﻔﻜﱢﻜﺎﹰ ﻭﻣﺆﻧﺜﹰﺎ َﻳﺴِﻴ ﹸﻞ ﺳﻴ ﹰ‬
‫ﲑ ﻭﺍﺣ ٍﺪ ﻣﻦ ﺍﻷﻋﺮﺍ ﹺ‬ ‫ﻏَ‬
‫ﺖ ﺑﻪ ﻭﻻ ﺃﺩﺭﻱ ﻛﻴﻒ ﺫﻟﻚ ﻭﻻ‬ ‫ﺍﻷﻗﹾﺤﺎﺡ ﻭﻗﺪ ﺧﺒﱠﺮﱐ ﻣﻦ ﺭﺃﻯ ﻛﹸﺮ ِﺩﻳّﹰﺎ ﳐﻨﺜﹰﺎ ﻭﱂ ﺃﹶﺭ ﺧَﺼﻴّﹰﺎ ﻗﻂ ﳐﻨﱠﺜﹰﺎ ﻭﻻ ﲰﻌ ُ‬
‫ﺃﻋﺮﻑ ﺍﳌﺎﻧ َﻊ ﻣﻨﻪ ﻭﻟﻮ ﻛﺎﻥ ﺍﻷﻣ ُﺮ ﰲ ﺫﻟﻚ ﺇﱃ ﻇﺎ ﻫِﺮ ﺍﻟﺮﺃﻱ ﹶﻟ ﹶﻘ ْﺪ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﳍﻢ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺫﻟﻚ ﻓﻴﻬﻢ ﻋﺎﻣّﹰﺎ ‪.‬‬
‫ﳊﻼﹶﻕ ﻣﻊ ﻗﻠﹼ ِﺔ ﻣﺎ ﻳﻌﺮﹺﺽ ﳍﻢ ﻣﻦ ﺍﻟﺘﺨﻨﻴﺚ ﻣﻊ‬
‫ﻭﳑﺎ ﻳَﺰﻳﺪﱐ ﰲ ﺍﻟﺘﻌﺠﱡﺐ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻛﺜﺮ ﹸﺓ ﻣﺎ ﻳﻌﺮﹺﺽ ﳍﻢ ﻣﻦ ﺍ ﹸ‬
‫ﻣﻔﺎﺭﻗﺘِﻬﻢ ﻟﺸﻄ ﹺﺮ ﻣﻌﺎﱐ ﺍﻟﺮﺟﺎﻝ ﺇﱃ ﺷﺒﻪ ﺍﻟﻨﺴﺎﺀ ‪( .‬‬
‫ﺏ ﺍﻟﻨﺎﺱ ﻓﻮﺟﺪﻭﺍ ﻃﻮ ﹶﻝ‬
‫ﻭﻳﺰﻋﻢ ﻛﺜﲑ ﻣﻦ ﺍﻟﺸﻴﻮﺥ ﺍﳌﻌﻤﱠﺮﻳﻦ ﻭﺃﻫﻞ ﺍﻟﺘﺠﺮﹺﺑﺔ ﺍﳌﻤﻴﱢﺰﻳﻦ ﺃﻧّﻬﻢ ﺍﺧﺘﱪﻭﺍ ﺃﻋﻤﺎ َﺭ ﺿُﺮﻭ ﹺ‬
‫ﺍﻷﻋﻤﺎ ﹺﺭ ﰲ ﺍﳋﺼﻴﺎﻥ ﺃﻋﻢﱠ ﻣﻨﻪ ﰲ‬

‫ﻣﺜ ﹺﻞ ﺃﻋﺪﺍﺩﻫﻢ ﻣﻦ ﲨﻴﻊ ﺃﺟﻨﺎﺱ ﺍﻟﺮﺟﺎﻝ ﻭﺃﻧّﻬﻢ ﺗﻔﻘﺪﻭﺍ ﺃﻋﻤﺎﺭَﻫﻢ ﻭﺃﻋﻤﺎ َﺭ ﺇﺧﻮﺗِﻬﻢ ﻭﺑﲏ ﺃﻋﻤﺎﻣﻬﻢ ﺍﻟﺬﻳﻦ ﱂ‬
‫ﺼ ﻮْﺍ ﻓﹶﻮﺟﺪُﻭﺍ ﻃﻮﻝ ﺍﻟﻌُﻤُﺮ ﰲ ﺍﳋِﺼﻴﺎﻥ ﺃﻋﻢﱠ ﻭﱂ ﳚﺪﻭﺍ ﰲ ﻋﻤﻮ ﹺﻡ ﻃﻮﺍﻝ ﺍﻟﻌﻤﺮ ﻓﻴﻬﻢ ﻭﺍﺣﺪﹰﺍ ﻧﺎﺩﺭﹰﺍ ﻛﻔﻼ ٍﻥ‬
‫ﻳُﺨ َ‬
‫ﻭﻓﻼﻥ ﻣﻦ ﺍﻟﻔﺤﻮﻝ ‪.‬‬
 ‫ﻍ ﺍﻟﻨﱡﻄﻒ ﻟﻘﹸﻮﻯ ﺃﺻﻼﻬﺑﻢ ‪.‬‬‫ﻭﺯﻋﻤﻮﺍ ﺃﻧّﻬﻢ ﱂ ﳚﺪﻭﺍ ﻟﻄﻮﻝ ﺃﻋﻤﺎﺭﹺﻫ ْﻢ ﻋﻠﹼﹰﺔ ﺇﻻﱠ ﻋ َﺪ َﻡ ﺍﻟﻨﱢﻜﺎﺡ ﻭﻗﻠﹼ ﹶﺔ ﺍﺳﺘﻔﺮﺍ ﹺ‬
‫ﺏ‬
‫ﺱ ﰲ ﺩُﻭﺭﻫﻢ ﻣﻦ ﺍﳋﻴﻞ ﻭﺍﻹﺑﻞ ﻭﺍﳊﻤﲑ ﻭﺍﻟﺒﻘﺮ ﻭﺍﻟﻐﻨﻢ ﻭﺍﻟﻜِﻼ ﹺ‬ ‫ﺶ ﺍﻟﻨﺎ َ‬‫ﻗﺎﻟﻮﺍ ‪ :‬ﻭﻛﺬﻟﻚ ﱂ ﳒ ْﺪ ﻓﻴﻤﺎ ﻳﻌﺎﻳ ُ‬
‫ﻭﺍﻟﺪﱠﺟﺎﺝ ﻭﺍﳊﻤﺎﻡ ﻭﺍﻟﺪﱢﻳَﻜﺔ ﻭﺍﻟﻌﺼﺎﻓﲑ ﺃﻃﻮﻝ ﺃﻋﻤﺎﺭﹰﺍ ﻣﻦ ﺍﻟﺒﻐﺎﻝ ‪.‬‬
‫ﲑ ﻭﻟﻴﺲ ﺫﻟﻚ ﺇﻻﱠ ﻟﻜﺜﹾﺮ ِﺓ ﺳﻔﺎ ِﺩ ﺍﻟﻌﺼﺎﻓﲑ ﻭﻗﻠﹼِﺔ ﺳِﻔﺎ ِﺩ ﺍﻟﺒﻐﺎﻝ ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻗﺎﻟﻮﺍ ‪ :‬ﻭﺟﺪْﻧﺎ ﺃﻗﻠﹼﻬﺎ ﺃﻋﻤﺎﺭﹰﺍ ﺍﻟﻌﺼﺎﻓ َ‬
‫ﺶ ﺃﺣﺪٌ ﻓﻮﻕ ﻋﻤﺮ‬ ‫ﺱ ‪ :‬ﻻ ﻳﻌﻴ ُ‬ ‫ﻼ ﻋﻠﻰ ﺃﻥﹼ ﻗﻮﻝ ﺍﻟﻨﺎ ﹺ‬ ‫ﻭﺟﻌﻞ ﻫﺆﻻﺀ ﺍﻟﻘﻮ ُﻡ ﺯﻳﺎﺩ ﹶﺓ ﻋﻤﺮ ﺍﻟﺒﻐ ﹺﻞ ﻋﻠﻰ ﻋﻤ ﹴﺮ ﺃﺑﻮﻳَﻪ ﺩﻟﻴ ﹰ‬
‫ﺱ ﺩﻭ ﹶﻥ ﲨﻴﻊ ﺍﳊﻴﻮﺍﻥ‬ ‫ﺃﺑﻮﻳﻪ ﺧﻄﺄ ﻭﺃﻭﻟﺌﻚ ﺇﳕﺎ ﻋﻨﻮﺍ ﺍﻟﻨﺎ َ‬

‫ﺍﻟﻨﺘﺎﺝ ﺍﳌﺮﻛﺐ‬

‫ﻭﻗﺎﻟﻮﺍ ‪ :‬ﻗﺪ ﻭﺟﺪﻧﺎ ﻏﹸﺮﻣﻮ ﹶﻝ ﺍﻟﺒﻐﻞ ﺃﻃﻮ ﹶﻝ ﻣﻦ ﻏﺮﻣﻮﻝ ﺍﳊﻤﺎﺭ ﻭﺍﻟﻔﺮﺱ ﻭﺍﻟﱪﺫﻭﻥ ﻭﻫﺆﻻﺀ ﺃﻋﻤﺎﻣُﻪ ﻭﺃﺧﻮﺍﻟﻪ ﻓﻘﺪ‬
‫ﻉ ﺍﳌﺴﺘﺨﺮﺟﺔ ﺃﻋﻈﹶﻢ ﻣﻦ ﺍﻷﺻﻞ ﻭﻭﺟﺪﻧﺎ ﺍﳊﻤﺎﻡ ﺍﻟﺮﱠﺍﻋﱯ ﺃﻋﻈ َﻢ ﻣﻦ‬ ‫ﺾ ﺍﻟﻔﺮﻭ ﹺ‬
‫ﺐ ﻭﺑﻌ َ‬‫ﺝ ﺍﳌﺮﻛﱠ ﹺ‬
‫ﻭﺟﺪْﻧﺎ ﺑﻌﺾ ﺍﻟﻨﱢﺘﺎ ﹺ‬
‫ﺻ ﻮْﺗ ُﻪ ﻣﻦ‬
‫ﺍﻟ َﻮﺭَﺷﺎﻥ ﺍﻟﺬﻱ ﻫﻮ ﺃﺑﻮﻩ ﻭﻣِﻦ ﺍﳊﻤﺎﻣﺔ ﺍﻟﱵ ﻫﻲ ﺃﻣﱡﻪ ﻭﻟﹶﻢ ﳒﺪْﻩ ﺃﺧ ﹶﺬ ﻣﻦ ﻋﻤﺮ ﺍﻟ َﻮﺭَﺷﺎﻥ ﺷﻴﺌﹰﺎ ﻭﺧﺮﺝ َ‬
‫ﺗﻘﺪﻳﹺﺮ ﺃﺻﻮﺍﻬﺗﻤﺎ ﻛﻤﺎ ﺧﺮﺝ َﺷﺤِﻴﺢ ﺍﻟﺒﻐْﻞ ﻣﻦ ﻬﻧﻴﻖ ﺍﳊﻤﺎﺭ ﻭﺻﻬﻴﻞ ﺍﻟﻔﺮَﺱ ﻭﺧﺮَﺝ ﺍﻟﺮﱠﺍﻋﺒﹺﻲ ﻣُﺴﺮ َﻭ ﹰﻻ‬

‫ﻼ َﺳﻲﱢ َﺀ ﺍﳍﺪﺍﻳﺔ ﻭﻟﻠ ﻮَﺭﺷَﺎﻥ ﻫﺪﺍﻳﺔ ﻭﺇﻥ ﻛﺎﻥ ﺩﻭ ﹶﻥ ﺍﳊﻤﺎﻡ ﻭﺟﺎ َﺀ ﺃﻋﻈ َﻢ ﺟُﺜﹼﺔ‬
‫ﻭﱂ ﻳﻜﻦ ﺫﻟﻚ ﰲ ﺃﺑﻮﻳﻪ ﻭﺧﺮَﺝ ﻣُ ﹾﺜ ﹶﻘ ﹰ‬
‫ﻑ ﻣﻘﺪﺍ ﹺﺭ ﻫﺪﻳﻞ ﺃﺑﻮﻳﻪ ‪.‬‬‫ﻣﻦ ﺃﺑﻮﻳﻪ ﻭﻣﻘﺪﺍﺭُ ﺍﻟﻨّﻔﹶﺲ ﻣِﻦ ﺍﺑﺘﺪﺍ ِﺀ َﻫﺪِﻳﻠﻪ ﺇﱃ ﻣﻨﻘﻄﻌﻪ ﺃﺿﻌﺎ ُ‬
‫ﻸ ﻭﻻ ﻣﺎ ًﺀ ﺇﻻﱠ ﺑﺄ ﹾﻥ‬
‫ﲑ ﺍﻟﻌُﻨﻖ ﻻ ﻳﻨﺎﻝ ﻛ ً‬
‫ﳊ ﻮَﺍ ُﺭ ﺇﻻﹼ ﺃ َﺩﻥﹼ ﻗﺼ َ‬
‫ﺖ ﺇﺫﺍ ﺿﺮَﺑﺖ ﰲ ﺇﻧﺎﺙ ﺍﻟُﺒﺨْﺖ ﻭﱂ ﳜﺮُﺝ ﺍ ﹸ‬ ‫ﺨ ِ‬‫ﻭﻓﹶﻮﺍﰿﹸ ﺍﻟﺒُ ْ‬
‫ﲑ ﳌﻜﺎ ِﻥ ُﻧﻘﹾﺼﺎﻥ ﺧﻠﻘﻪ ﺟَﺰﻭ َﺭ ﳊﻢ ﻭﻻ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻴﻌﻤَﻼﺕ ﻭﻻ ﻣﻦ ﺍﻟﺴﺎﺑﻘﺔ ﻭﻟﻮ ﻋﺎﻟﹸﻮﻩ ﻭﻛﻔﹶﻮﻩ‬ ‫ﻳُﺮﻓﻌﺎ ﺇﻟﻴﻪ ﻓﻴﺼ ُ‬
‫ﻼ ﳝﻜﻨﻪ ﺍﻟﻀﱢﺮﺍﺏ ﻭﻛﺬﻟﻚ ﺍﻷﻧﺜﻰ ﺍﻟﱵ ﻫﻲ ﺍﳊﺎﺋﻞ ﺇﱃ‬ ‫ﲑﲨ ﹰ‬ ‫ﻣُ ﺆْﻧﺔ ﺗﻜﻠﻒ ﺍﳌﺄﻛﻮ ﹺﻝ ﻭﺍﳌﺸﺮﻭﺏ ﰒ ﺑ ﹶﻠ ﹶﻎ ﺇﱃ ﺃﻥ ﻳَﺼ َ‬
‫ﲑ ﻧﺎﻗﺔ ﻓﻠﻮ ﺃﻟﻘﺤﻬﺎ ﺍﻟﻔﺤ ﹸﻞ ﳉﺎﺀ ﻭﻟﺪُﻫﺎ ٍﺃ ﻗﺼ َﺮ ﻋﻨﻘﹰﺎ ﻣﻦ ﺍﻟﻔﻴﻞ ﺍﻟﺬﻱ ﻟﻮ ﱂ ﳚﻌﻞ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻟﻪ ﺧﺮﻃﻮﻣﹰﺎ‬ ‫ﺃﻥ ﺗﺼ َ‬
‫ﻳﺘﻨﺎﻭ ﹸﻝ ﺑﻪ ﻃﻌﺎﻣَﻪ ﻭﺷﺮﺍﺑﻪ ﳌﺎﺕ ﺟُﻮﻋﹰﺎ (‬
‫ﰿ ﰲ ﺍﻟﻌﺮﺍﺏ ﺟﺎﺀﺕ ﻫﺬﻩ ﺍﳉﻮﺍﻣﺰ ﻭﺍﻟُﺒﺨْﺖ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ‬ ‫ﻭ ﻫُﺰﺍ ﹰﻻ ﻭﻟﻴﺲ ﻛﺬﻟﻚ ﺍﻟ ِﻌﺮَﺍﺏ ﻭﺇﺫﺍ ﺿﺮﺑﺖ ﺍﻟﻔﻮﺍ ﹸ‬
‫ﺐ ﻣﻦ ﻫﺬﻳﻦ ﺍﳉﻨﺴﲔ ﺃﻛﺮ َﻡ ﻭﺃﻓﺨ َﻢ‬ ‫ﲡﻤﻊ ﻋﺎﻣﱠﺔ ﺧﺼﺎﻝ ﺍﻟﻌﺮﺍﺏ ﻭﺧﺼﺎ ﹺﻝ ﺍﻟﺒُﺨﺖ ﻓﻴﻜﻮ ﹸﻥ ﻣﺎ ﻳُﺨﺮﹺﺝ ﺍﻟﺘﺮﻛﻴ ُ‬
‫ﻭﺃﻧﻔﺲ ﻭﺃﲦﻦ ﻭﻣﱴ ﺿﺮﺑﺖ ﻓﺤﻮ ﹸﻝ ﺍﻟﻌﺮَﺍﺏ ﰲ ﺇﻧﺎﺙ ﺍﻟﺒُﺨْﺖ ﺟﺎﺀﺕ ﻫﺬﻩ ﺍﻹﺑﻞ ﺍﻟَﺒ ْﻬ َﻮﹺﻧﻴﱠﺔ ﻭﺍﻟﺼﱠﺮﺻﺮﺍﻧﻴﺔ ﻓﺘﺨﺮﺝ‬
‫ﱐ ﻣﻦ ﺍﻷﺑﺎﻋ ﹺﺮ‬
‫ﺃﻗﺒﺢ ﻣﻨﻈﺮﹰﺍ ﻣﻦ ﺃﺑﻮﻳﻬﺎ ﻭﺃﺷﺪﱠ ﺃﺳْﺮﹰﺍ ﻣﻦ ﺃﺑﻮﻳﻬﺎ ﻭﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ ‪ :‬ﻭﻻ ﻬﺑﻮ ﱞ‬

‫ﻕ ﺃﺑﺪﺍ ِﻥ ﺃﻣّﻬﺎﺗِﻬﺎ ﻭﺁﺑﺎﺋﻬﺎ ﻣﻦ ﺍﳋﻴﻞ ﻭﺍﻟﱪﺍﺫﻳﻦ ﻭﺗﺄﺧﺬ ﻣﻦ‬‫ﻭﺑﻌﺪ ﻓﺈﻥﹼ ﻫﺬﻩ ﺍﻟﺸْﱢﻬْﺮﻳﱠﺔ ﺍﳋﹸﺮﺍﺳﺎﻧﻴﺔ ﳜﺮﺝ ﳍﺎ ﺃﺑﺪﺍﻥﹾٌ ﻓﻮ َ‬
‫ِﻋﺘْﻖ ﺍﳋﻴﻞ ﻭﻣﻦ ﻭﺛﺎﺟﺔ ﺍﻟﱪﺍﺫﻳﻦ ﻭﻟﻴﺲ ﻧﹺﺘﺎﺟﻬﺎ ﻛﻨﺘﺎﺝ ﺍﻟﺒﹺﺮﺫﹶﻭ ِﻥ ﺧﺎﻟﺼﹰﺎ ﻭﺍﻟﻔﺮﺱ ﺧﺎﻟﺼﹰﺎ ‪.‬‬
‫ﺨﱵﱢ ﺑﻘﺮﺍﺑ ِﺔ ﺍﻟﻘﹶﻠﻮﺹ ﺍﻷﻋﺮﺍﺑﻴﱠﺔ ‪.‬‬
‫ﺠ ﹺﺮ ﻣﻦ ﻗﺮﺍﺑﺔ ﺍﳉﻤﻞ ﺍﻟﻔﺎﰿ ﺍﻟُﺒ ْ‬
‫ﳊْ‬‫ﻭﻣﺎ ﺃﺷﺒ َﻪ ﻗﺮﺍﺑﹶﺔ ﺍﳊﻤﺎ ﹺﺭ ﺑﺎﻟﺮﱠﻣﻜﺔ ﻭﺍ ِ‬

‫ﺍﳊﻤﺮ ﺍﻟﻮﺣﺸﻴﺔ‬
 ‫ﻭﻳﻘﺎﻝ ﺇﻥ ﺍﳊﻤ َﺮ ﺍﻟﻮﺣﺸﻴﱠﺔ ﻭﲞﺎﺻّ ٍﺔ ﺍﻷﺧﺪﺭﻳﱠﺔ ﺃﻃﻮ ﹸﻝ ﺍﳊﹶﻤﲑ ﺃﻋﻤﺎﺭﹰﺍ ﻭﺇﳕﺎ ﻫﻲ ﻣﻦ ﹺﻧﺘَﺎﺝ ﺍﻷﺧﺪَﺭ ﻓﺮﺱ ﻛﺎ ﹶﻥ‬
‫ﺕ ﻓﻀﺮﺏ ﻓﻴﻬﺎ ﻓﺠﺎﺀ ﺃﻭﻻﺩُﻩ ﻣﻨﻬﺎ ﺃﻋﻈ َﻢ ﻣﻦ ﺳﺎﺋﺮ ﺍﳊﻤﺮ‬ ‫َﻷ ْﺭﺩَﺷﲑ ﺑﻦ ﺑﺎﺑَﻚ ﺻﺎﺭ ﻭﺣﺸﻴّﹰﺎ ﻓﺤﻤَﻰ ِﻋﺪﱠﺓ ﻋﺎﻧﺎ ٍ‬
‫ﺖ ﺃﻋﻤﺎﺭُﻫﺎ ﻋﻦ ﺃﻋﻤﺎ ﹺﺭ ﺍﳋﻴﻞ ﻭﺳﺎﺋﺮ ﺍﳊﹸﻤُﺮ ﺃﻋﲏ ﲪﺮ ﺍﻟﻮﺣﺶ ﻓﺈﻥﱠ ﺃﻋﻤﺎﺭَﻫﺎ ﺗﺰﻳﺪ ﻋﻠﻰ ﺍﻷﻫﻠﻴﱠﺔ‬ ‫ﻭﺃﺣﺴ َﻦ ﻭﺧﺮﺟ ْ‬
‫ﻣِﺮﺍﺭﹰﺍ ﻋﺪﱠﺓ ‪.‬‬
‫ﺵ ﺃﻛﺜﺮ ﻭ ُﻋﻤﱢﺮ ﺃﻃﻮﻝ ﻣﻦ ﻋﲑ ﺃﰊ ﺳﻴﱠﺎﺭَﺓ ُﻋﻤَﻴﻠﺔ ﺑﻦ ﺃﻋﺰﻝ ﻓﺈﻬﻧﻢ ﻻ‬
‫ﻋﲑ ﺃﰊ ﺳﻴﺎﺭﺓ ﻭﻻ ﻳﻌﺮﻓﻮﻥ ﲪﺎﺭﹰﺍ ﻭﺣﺸﻴّﹰﺎ ﻋﺎ َ‬
‫ﻳﺸﻜﱡﻮﻥ ﺃﻧّﻪ َﺩﻓﹶﻊ ﻋﻠﻴﻪ ﺑﺄﻫ ﹺﻞ ﺍﳌﻮﺳﻢ ﺃﺭﺑﻌﲔ ﻋﺎﻣﹰﺎ ﻗﺎﻝ ﺍﻷﺻﻤﻌﻲﱡ ‪ :‬ﱂ ﻳﻜﻦ ﻋﲑﹰﺍ ﻭﺇﳕﺎ ﻛﺎﻥ ﺃﺗﺎﻧﹰﺎ ‪.‬‬

‫ﳍﺞ ﻣﻠﻮﻙ ﻓﺎﺭﺱ ﺑﺎﻟﺼﻴﺪ‬

‫ﺱ ﻛﺎﻧﺖ ﳍﺠﺔ ﺑﺎﻟﺼﻴﺪ ﺇﻻ ﺃﻥﱠ ﻬﺑﺮﺍﻡ ﺟﻮﺭ ﻫﻮ ﺍﳌﺸﻬﻮﺭ ﺑﺬﻟﻚ ﰲ‬ ‫ﻭﺯﻋﻤﻮﺍ ﻭﻛﺬﻟﻚ ﻫﻮ ﰲ ﻛﺘﺒﻬﻢ ﺃﻥﱠ ﻣﻠﻮ َﻙ ﻓﺎﺭ َ‬
‫ﺍﻟﻌﻮﺍﻡّ ‪.‬‬
‫ﻭﻫﻢ ﻳﺰﻋﻤﻮﻥ ﺃﻥﹼ ﻓﲑﻭﺯ ﺑﻦ ﻗﺒﺎﺫ ﺍﳌﻠﻚ ﺍﻟﻔﺎﺭﺳﻲّ ﺃﱀﱠ ﰲ ﻃﻠﺐ ﲪﺎﺭ ﺃﺧﺪﺭﻱ ﻭﻗﺪ ﺫﹸﻛﺮ ﻟﻪ ﻭ ﻭُﺻﻒ ﻓﻄﺎ ﻭَﻟﻪ ﻋﻨﺪ‬
‫ﻃﻠﺒﻪ ﻭﺍﻟﺘﻤﺎﺳﻪ ﻭﺟﺪﱠ ﰲ ﺫﻟﻚ ﻓﻠﺞﱠ ﺑﻪ ﻋﻨﺪ ﻃﻠﺒﻪ ﺍﻻﻏﺘﺮﺍﻡ ﻭﺃﺧﺮﺟﺘﻪ ﺍﳊﻔﻴﻈﹸﺔ ﺇﱃ ﺃﻥ ﺁﱃ ﺃﻻﱠ ﻳﺄﺧﺬ َﻩ ﺇﻻ ﺃﺳﺮﹰﺍ ﻭﻻ‬
‫ﻳﻄﺎﺭﺩَﻩ ﺇﻻ ﻓﺮﺩﹰﺍ ﻓﺤﻤﻞ ﻓﺮَﺳﻪ ﻋﻠﻴﻪ ﻓﺤﻄﱠَﻪ ﰲ ﺧﺒَﺎﺭ ﻓﺠﻤﻊ ﺟَﺮﺍﻣﻴﺰﻩ ﻭﻫﻮ ﻋﻠﻰ ﻓﺮﺳﻪ ﻭﻭﺛﹶﺐ ﻓﺈﺫﺍ ﻫﻮ ﻋﻠﻰ ﻇﻬﺮﻩ‬
‫ﻓﻘﻤَﺺ ﺑﻪ ﻓﻀﻢ ﻓﺨﺬﻳﻪ ﻓﺤﻄﹼﻢ ﺑﻌﺾ ﺃﺿﻼﻋﻪ ﰒ ﺃﻗﺒﻞ ﺑﻪ ﺇﱃ ﻣﻌﻈﻢ ﺍﻟﻨﺎﺱ ﻭﻫﻢ ﻭﻗﻮﻑ ﻳﻨﻈﺮﻭﻥ ﺇﻟﻴﻪ ﻭﻫﻮ ﺭﺍﻛﺒﻪ‬
‫‪.‬‬
‫ﲑ ﺫﻟﻚ ﻓﺈﺫﺍ ﻭﺟﺪَﻩ ﻓﺘﻴﹰﺎ ﻭﲰَﻪ ﺑﺎﲰﻪ ﻭﺃﺭﱠﺥ ﰲ ﻭﲰِﻪ ﻳﻮ َﻡ‬‫ﻗﺎﻟﻮﺍ ‪ :‬ﻭﻛﺎﻥ ﺍﳌﻠﻚ ﻣﻨﻬﻢ ﺇﺫﺍ ﺃﺧ ﹶﺬ ﻋَﲑﹰﺍ ﺃﺧﺪﺭﻳ‪‬ﺎ ﻭﻏ َ‬
‫ﻚ ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﺑﻪ ﺑﻌﺪَﻩ ﺳﺎﺭ ﻓﻴﻪ ﻣﺜﻠﹶﻪ‬
‫ﺻﻴﺪﻩ ﻭﺧﻠﱠﻰ ﺳﺒﻴﻠﻪ ﻭﻛﺎﻥ ﻛﺜﲑﹰﺍ ﺇﺫﺍ ﻣﺎ ﺻﺎﺩﻩ ﺍﳌﻠ ُ‬

‫ﺍﳊﻜﻤﺔ ﰲ ﲣﺎﻟﻒ ﺍﻟﻨﺰﻋﺎﺕ ﻭﺍﳌﻴﻮﻝ‬

‫ﺖ ﻭﻟﻌﻞﱠ‬
‫ﻭﻟﻮﻻ ﺃﻥﱠ ﻧﺎﺳﹰﺎ ﻣﻦ ﻛﻞﱢ ﺟﻴﻞ ﻭﺧﺼﺎﺋﺺ ﻣﻦ ﻛﻞﱢ ﺃﻣﱠﺔ ﻳﻠﻬﺠﻮﻥ ﻭَﻳ ﹾﻜﻠﹶﻔﻮﻥ ﺑﺘﻌﺮﱡﻑ ﻣﻌﺎﱐ ﺁﺧﺮﻳﻦ ﻟﺪﺭﺳ ْ‬
‫ﺠﺪِﻱ‬
‫ﺱ ﻣﻦ ﺗﻔﺮﱡﻏﻬﻢ ﳌﺎ ﻻ ﳚﺪﻱ ﻭﺗﺮﻛﻬﻢ ﺍﻟﺘﺸﺎﻏ ﹶﻞ ﲟﺎ ُﻳ ْ‬‫ﻛﺜﲑﹰﺍ ﻣﻦ ﻫﺆﻻﺀ ﻳُﺰْﺭﻱ ﻋﻠﻰ ﺃﻭﻟﺌﻚ ﻭﻳﻌﺠﱢﺐ ﺍﻟﻨﺎ َ‬
‫ﻓﺎﻟﺬﻱ ﺣﺒﱠﺐ ﳍﺬﺍ ﺃﻥ ﻳﺮﺻُﺪ ﻋﻤﺮ ﺣِﻤﺎﺭ ﺃﻭ َﻭ َﺭﺷَﺎ ٍﻥ ﺃﻭ ﺣﻴﱠﺔ ﺃﻭ ﺿﺐﱟ ﻫﻮ ﺍﻟﺬﻱ ﺣﺒﱠﺐ ﺇﱃ ﺍﻵﺧﺮ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺲ‬
‫ﺻﻴﱠﺎﺩﹰﺍ ﻟﻸﻓﺎﻋﻲ ﻭﺍﳊﻴﱠﺎﺕ ﻳﺘﺘﺒﱠﻌُﻬﺎ ﻭﻳﻄﻠﹸﺒﻬﺎ ﰲ ﻛﻞﱢ ﻭﺍﺩ ﻭﻣﻮﺿﻊ ﻭ َﺟَﺒ ﹴﻞ ﻟﻠﺘﺮﻳﺎﻗﺎﺕ ﻭﺳﺨﱠ َﺮ ﻫﺬﺍ ﻟﻴﻜﻮﻥ ﺳﺎﺋ َ‬
‫ﺍﻷُ ْﺳ ِﺪ ﻭﺍﻟﻔﹸﻬﻮﺩ ﻭﺍﻟﻨﱡﻤُﻮﺭ ﻭﺍﻟﺒﺒﻮﺭ ﻭﺗﺮﻙ ﻣﻦ ﺗِﻠﻘﺎﺀ ﻧﻔﺴِﻪ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺭﺍﻋ َﻲ ﻏﻨﻢ ‪.‬‬
‫ﺝ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﻣﻦ ﻣﺪﺍﻓِﻨﻬﺎ‬ ‫ﺱ ﻭﺻَﺮﻑ ﻫﺬﻩ ﺍﻟﻌﻘﻮﻝ ﻻﺳﺘﺨﺮﺍ ﹺ‬ ‫ﻭﺍﻟﺬﻱ ﻓﺮﱠﻕ ﻫﺬﻩ ﺍﻷﻗﺴﺎﻡ ﻭﺳﺨﱠﺮ ﻫﺬﻩ ﺍﻟﻨﻔﻮ َ‬
‫ﻍ ﻟﻸﻣﻮﺭ ﺍﻟﺴﻤﺎﻭﻳﱠﺔ ﻭﻟِﺮﻋﺎﻳﹺﺔ‬‫ﻭﻫﺬﻩ ﺍﳌﻌﺎﱐ ﻣﻦ ﳐﺎﺑﹺﻴﻬﺎ ﻫﻮ ﺍﻟﺬﻱ ﺳﺨﱠﺮ َﺑﻄﹾﻠﻴﻤُﻮﺱ ﻣﻊ ﻣُ ﹾﻠﻜِﻪ ﻭﻓﻼﻧﹰﺎ ﻭﻓﻼﻧﹰﺎ ﻟﻠﺘﻔﺮﱡ ﹺ‬
‫ﺍﻟﻨﺠﻮﻡ ﻭﺍﺧﺘﻼﻑ ﻣَﺴﲑ ﺍﻟﻜﻮﺍﻛﺐ ﻭﻛ ﱞﻞ ﻣﻴﺴﱠﺮٌ ﹶﻟﻤِﺎ ُﺧﻠِﻖ ﻟﻪ ﻟﺘَﺘﻢﱠ ﺍﻟﻨﻌﻤﺔ ﻭﻟﺘﻜﻤُﻞ ﺍﳌﻌﺮﻓﺔ ﻭﺇﳕﺎ ﺗﺄﺑﱠﻰ ﺍﻟﺘﻴﺴﲑ‬
‫ﻟﻠﻤﻌﺎﺻﻲ ‪.‬‬
‫ﺻ ْﻴﺮَﻓﻴّﹰﺎ‬
‫ﺾ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺃﻥ ﻳﺼﲑ ﺣﺎﺋﻜﹰﺎ ﻭﺗﻘﺼ ُﺮ ﺑﻌﻀَﻬﻢ ﻋﻠﻰ ﺃﻥ ﻳﻜﻮﻥ َ‬
‫ﺕ ﻓﻘﺪ ﺗﻘﺼُﺮ ﺍﻷﺳﺒﺎﺏ ﺑﻌ َ‬
‫ﻓﺄﻣﱠﺎ ﺍﻟﺼﻨﺎﻋﺎ ُ‬
‫ﻓﻬﻲ ﻭﺇﻥ ﻗﺼَﺮﺗْﻪ ﻋﻠﻰ ﺍﳊِﻴﺎﻛِﺔ ﻓﻠﻢ ﺗﻘﺼُﺮْﻩ ﻋﻠﻰ ُﺧﻠﹾﻒ ﺍﳌﻮﺍﻋﻴﺪ ﻭﻋﻠﻰ ﺇﺑﺪﺍﻝ ﺍﻟ ُﻐﺰُﻭﻝ ﻭﻋﻠﻰ ﺗﺸﻘﻴﻖ ﺍﻟﻌﻤ ﹺﻞ ﺩﻭ ﹶﻥ‬
‫ﺍﻹﺣﻜﺎﻡ ﻭﺍﻟﺼﺪﻕ ﻭﺃﺩﺍ ِﺀ ﺍﻷﻣﺎﻧﺔ ﻭﱂ ﺗﻘﺼﺮ ﺍﻟﺼﲑﰲﱠ ﻋﻠﻰ ﺍﻟﺘﻄﻔﻴﻒ ﰲ ﺍﻟﻮﺯﹺﻥ ﻭﺍﻟﺘﻐﻠﻴﻂ‬

‫ﰲ ﺍﳊﺴﺎﺏ ﻭﻋﻠﻰ ﺩﺱﱢ ﺍﳌﻤ ﻮﱠﻩ ﺗﻌﺎﱃ ﺍﷲّ ﻋﺰﱠ ﻭﺟﻞﱠ ﻋﻦ ﺫﻟﻚ ﻋﻠﻮﹰﺍ (‬
‫ﻛﺒﲑﹰﺍ ‪.‬‬

‫ﺧﻀﻮﻉ ﺍﻟﻨﺘﺎﺝ ﺍﳌﺮﻛﺐ ﻟﻠﻄﺒﻴﻌﺔ‬

‫ﺏ ﺇﱃ ﺍﻟﻈﻦﱢ‬
‫ﻭﻟﻮ ﻛﺎﻥ ﺃﻣ ُﺮ ﺍﻟﻨﱢﺘﺎﺝ ﻭﻣﺎ ﳛﺪﺙ ﺑﺎﻟﺘﺮﺍﻛﻴﺐ ﻭﳜﺮﺝ ﻣﻦ ﺍﻟﺘﺰﺍﻭﻳﺞ ﺇﱃ ﺗﻘﺪﻳﺮ ﺍﻟﺮﺃﻱ ﻭﻣﺎ ﻫﻮ ﺃﻗﺮ ُ‬
‫ﻟﻜﺎﻧﺖ ﺍﻷﻇﹾﻼﻑ ﲡﺮﻱ َﻣﺠْﺮﻯ ﺍﳊﻮﺍﻓﺮ ﻭﺍﻷﺧﻔﺎﻑ ﺃﻻ ﺗﺮﻯ ﺃﻥﱠ ﻗﺮﺍﺑﺔ ﺍﻟﻀﺄﻥ ﻣﻦ ﺍﳌﺎﻋﺰ ﻛﻘﺮﺍﺑﺔ ﺍﻟﺒﺨْﺖ ﻣﻦ‬
‫ﺲ ﻋﻠﻰ ﺷﺪﱠﺓ ﻏﹸﻠﻤﺘﻪ ﻻ ﻳﻌﺮﺽ‬ ‫ﻑ ﺫﻟﻚ ﻷﻥﱠ ﺍﻟﺘﻴ َ‬
‫ﺍﻟﻌﺮﺍﺏ ﻭﺍﳋﻴﻞ ﻣﻦ ﺍﳊﻤﲑ ﻭﺳﺒﻴﻞ ﻧﺘﺎﺋﺞ ﺍﻟﻈﱢﻠﹾﻒ ﻋﻠﻰ ﺧﻼ ِ‬
‫ﻟﻠﻨﻌﺠﺔ ﺇﻻﹼ ﺑﺎﻟﻘﻠﻴﻞ ﺍﻟﺬﻱ ﻻ ﻳُﺬﻛﺮ ﻭﻛﺬﻟﻚ ﻣﺎ ﳛﺪﺙ ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﺍﻟﻮﻟﺪ ﻛﺬﻟﻚ ‪ :‬ﺇﻣﱠﺎ ﺃﻻﹼ ﻳﺘﻢّ ﺧَﻠﻘﹸﻪ ﻭﺇﻣﺎ ﺃﻻﹼ‬
‫ﻼ ﻋﻦ ﺃﻥ ﻳﻜﻮﻥ ﺑﻴﻨﻬﻤﺎ ﻧﺘﺎﺝ ﻷﻧﻪ ﻗﺪ ﻳﻀﺮﹺﺏ ﺍﳉﻨﺲ ﰲ ﺍﳉﻨﺲ ﺍﻟﺬﻱ ﻻ‬ ‫ﺶ ﻭﺍﻟﻌﻨﺰ ﻓﻀ ﹰ‬
‫ﻳﻌﻴﺶ ﻭﻛﺬﻟﻚ ﺍﻟﻜﺒ ُ‬
‫ﻳُﻠﹾﻘﺤﻪ ﻭﻻ ﻳﻜﻮﻥ ﺍﻟﻠﱢﻘﺎﺡ ﺇﻻ ﺑﻌﺪ ﺿﺮﺍﺏ ‪.‬‬
‫ﺲ ﻟﻠﻨﻌﺠﺔ ﻗﻠﻴﻞ ﻭﺃﻗ ﱡﻞ ﻣﻦ ﺍﻟﻘﻠﻴﻞ ﻭﻛﺬﻟﻚ ﺍﻟﻜﺒﺶ ﻟﻠﻌﻨﺰ ﻭﺃﻗ ﱡﻞ ﻣﻦ ﺫﻟﻚ ﺃ ﹾﻥ ﺗﺘﻼﻗﺢ ﻭﻻ ﻳﺒﻘﻰ ﺫﻟﻚ‬ ‫ﺐ ﺍﻟﺘﻴ ﹺ‬
‫ﻭﻃﻠ َ‬
‫ﺍﻟﻮﻟﺪ ﺍﻟﺒﺘﺔ ‪.‬‬
‫ﺏ ﻣﻦ ﻫﺬﺍ ﺍﻟﺸﻜﻞ ﻓﺎﺩﱠﻋﻮﺍ ﺃﻣﻮﺭﹰﺍ ﻭﱂ ﳛﻔِﻠﻮﺍ ﺑﺎﻟﺘﻘﺮﻳﻊ ﻭﺍﻟﺘﻜﺬﻳﺐ ﻋﻨﺪ ﻣﺴﺄﻟﺔ‬
‫ﻭﻗﺪ ﲡﺎ َﺳ َﺮ ﻧﺎﺱٌ ﻋﻠﻰ ﺗﻮﻟﻴ ِﺪ ﺃﺑﻮﺍ ﹴ‬
‫ﺍﻟﱪﻫﺎﻥ ‪.‬‬

‫ﺯﻋﻢ ﰲ ﺍﻟﺰﺭﺍﻓﺔ‬

‫ﺯﻋﻤﻮﺍ ﺃﻥﱠ ﺍﻟﺰﺭﺍﻓﺔ ﺧﻠﻖٌ ﻣﺮﻛﺐ ﻣﻦ ﺑﲔ ﺍﻟﻨﺎﻗﺔ ﺍﻟﻮﺣﺸﻴﺔ ﻭﺑﲔ ﺍﻟﺒﻘﺮﺓ ﺍﻟﻮﺣﺸﻴﺔ‬

‫ﻭﺑﲔ ﺍﻟﺬﱢﻳﺦ ﻭﻫﻮ ﺫﻛﺮ ﺍﻟﻀﺒﺎﻉ ﻭﺫﻟﻚ ﺃﻧّﻬﻢ ﻟﱠﻤﺎ ﺭﹶﺃَﻭﺍ ﺃﻥﱠ ﺍﲰﻬﺎ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ ﺃﺷﺘﺮ ﻛﺎﻭ ﺑﻠﻨﻚ ﻭﺗﺄﻭﻳﻞ ﺃﺷﺘﺮ ﺑﻌﲑ‬
‫ﻉ ﻋُﺮْﺝ ﻛﺬﻟﻚ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﻳﻜﻮﻥ ﻬﺑﻤﺎ ُﺧﻤَﺎﻉ ﻛﻤﺎ ﻋﺮﺽ‬ ‫ﻭﺗﺄﻭﻳﻞ ﻛﺎﻭ ﺑﻘﺮﺓ ﻭﺗﺄﻭﻳﻞ ﺑﻠﻨﻚ ﺍﻟﻀﺒﻊ ﻷﻥ ﺍﻟﻀﺒﺎ َ‬
‫ﺏ ﳛﺠﹺﻞ ﻛﻤﺎ ﳛﺠﹺﻞ ﺍﳌﻘﻴﱠﺪ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﻛﻤﺎ ﺃﻥﱠ ﺍﻟﻌﺼﻔﻮ َﺭ ﻻ‬‫ﺐ ﺃﻗﺰَﻝ ﻭﻛﻤﺎ ﺃﻥﱠ ﻛﻞﱠ ﻏﺮﺍ ﹴ‬ ‫ﻟﻠﺬﺋِﺐ ﺍﻟﻘﺰَﻝ ﻭﻛ ﱡﻞ ﺫﺋ ﹴ‬
‫ﳝﺸﻲ ﻭﻣﺸﻴُﻪ ﺃﻥ ﳚﻤَﻊ ﺭﺟﻠﻴﻪ ﺃﺑﺪﹰﺍ ﻣﻌﹰﺎ ﰲ ﻛﻞﱢ ﺣﺮﻛ ٍﺔ ﻭﺳﻜﻮﻥ ﻭﻗﻮﳍﻢ ﻟﻠﺰﺭﺍﻓﺔ ﺃﺷﺘﺮ ﻛﺎﻭ ﺑﻠﻨﻚ ﺍﺳﻢ ﻓﺎﺭﺳﻲﱞ‬
‫ﻭﺍﻟﻔﹸﺮﺱ ﺗﺴﻤﱢﻲ ﺍﻷﺷﻴﺎﺀَ ﺑﺎﻻﺷﺘﻘﺎﻗﺎﺕ ﻛﻤﺎ ﺗﻘﻮﻝ ﻟﻠﻨﻌﺎﻣﺔ ‪ :‬ﺍﺷﺘﺮ ﻣﺮﻍ ﻭﻛﺄﻧﱠﻬﻢ ﰲ ﺍﻟﺘﻘﺪﻳﺮ ﻗﺎﻟﻮﺍ ‪ :‬ﻫﻮ ﻃﺎﺋﺮ‬
‫ﺝ ﻣﺎ ﺑﲔ ﺍﻹﺑﻞ ﻭﺍﻟﻄﲑ ﻭﻟﻜﻦ ﺍﻟﻘﻮﻡ ﳌﺎ ﺷﺒﻬﻮﻫﺎ ﺑﺸﻴﺌﲔ‬ ‫ﺐ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻨﻌﺎﻣﺔﹸ ﻧﹺﺘﺎ َ‬
‫ﻭﲨﻞ ﻓﻠﻢ ﳒﺪ ﻫﺬﺍ ﺍﻻﺳﻢ ﺃﻭﺟ َ‬
‫ﻣﺘﻘﺎﺭﹺﺑﲔ ﲰﱠﻮﻫﺎ ﺑﺬﻳﻨﻚ ﺍﻟﺸﻴﺌﲔ ﻭﻫﻢ ﻳﺴﻤﻮﻥ ﺍﻟﺸﻲﺀ ﺍﳌﺮﱠ ﺍﳊﻠﻮ َﺗﺮْﺵ ِﺷﲑﹺﻳﻦ ﻭﻫﻮ ﰲ ﺍﻟﺘﻔﺴﲑ ﺣﻠ ﻮٌ ﺣﺎﻣﺾ‬
‫ﻓﺠﺴَﺮ ﺍﻟﻘﻮ ُﻡ ﻓﻮﺿﻌﻮﺍ ﻟﺘﻔﺴﲑ ﺍﺳﻢ ﺍﻟﺰﺭﺍﻓﺔ ﺣﺪﻳﺜﹰﺎ ﻭﺟﻌﻠﻮﺍ ﺍﳋِﻠ ﹶﻘ ﹶﺔ ﺿﺮْﺑﹰﺎ ﻣﻦ ﺍﻟﺘﺮﺍﻛﻴﺐ ﻓﻘﺎﻟﻮﺍ ‪ :‬ﻗﺪ ﻳﻌﺮﺽ‬
‫ﺍﻟﺬﻳﺦ ﰲ ﺗﻠﻚ ﺍﻟﺒﻼﺩ ﻟﻠﻨﺎﻗﺔ ﺍﻟﻮﺣﺸﻴﺔ ﻓﻴﺴﻔﺪﻫﺎ ﻓﺘﻠﻘﺢ ﺑﻮﻟ ٍﺪ ﳚﻲﺀ ﺧﻠﻘﹸﻪ ﻣﺎ ﺑﲔ ﺧﻠﹾﻖ ﺍﻟﻨﺎﻗﺔ ﻭﺍﻟﻀﺒﻊ ﻓﺈﻥ ﻛﺎﻥ‬
‫ﺃﻧﺜﻰ ﻓﻘﺪ ﻳﻌﺮﺽ (‬
 ‫ﳍﺎ ﺍﻟﺜﻮﺭ ﺍﻟ ﻮَﺣﺸﻲ ﻓﻴﻀﺮﻬﺑﺎ ﻓﻴﺼﲑ ﺍﻟﻮﻟﺪ ﺯﺭﺍﻓﺔ ﻭﺇﻥ ﻛﺎﻥ ﻭﻟ ُﺪ ﺍﻟﻨﺎﻗﺔ ﺫﻛﺮﹰﺍ ﻋﺮَﺽ ﻟﻠﻤﻬﺎﺓ ﻓﺄﻟﻘﺤﻬﺎ ﻓﺘﻠﺪ ﺯﺭﺍﻓﺔ‬
‫ﻓﻤﻨﻬﻢ ﻣﻦ ﺣﺠﺮ ﺍﻟﺒﺘﱠ ﹶﺔ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺰﺭﺍﻓﺔ ﺍﻷﻧﺜﻰ ﺗﻠﻘﹶﺢ ﻣﻦ ﺍﻟﺰﺭﺍﻓﺔ ﺍﻟﺬﻛﺮ ﻭﺯﻋﻤﻮﺍ ﺃﻥﱠ ﻛﻞﱠ ﺯﺭﺍﻓ ٍﺔ ﰲ ﺍﻷﺭﺽ ﻓﺈﻧﱠﻤﺎ‬
‫ﻫﻲ‬

‫ﻣﻦ ﺍﻟﻨﱢﺘﺎﺝ ﺍﻟﺬﻱ ﺭﻛﱠﺒﻮﺍ ﻭﺯﻋﻤﻮﺍ ﹶﺃﻥﱠ ﺫﻟﻚ ﻣﺸﻬﻮﺭٌ ﰲ ﺑﻼﺩ ﺍﳊﺒَﺸﺔ ﻭﺃﹶﻗﺎﺻﻲ ﺍﻟﻴﻤﻦ ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ ‪ :‬ﻟﻴﺲ ﻛ ﱡﻞ‬
‫ﺧﻠ ﹴﻖ ﻣﺮﻛﱠﺐ ﻻ ﻳﻨﺴِﻞ ﻭﻻ ﻳﺒﻘﹶﻰ ﳒﻠﹸﻪ ﻭﻻ ﻳﺘﻼﻗﹶﺢ ﻧﺴﻠﻪ ﻋﻠﻰ ﻣﺎ ﺣﻜﻴﻨﺎ ﻣﻦ ﺷﺄﻥ ﺍﻟ ﻮَﺭﺷﺎﻥ ﻭﺍﻟﺮﱠﺍﻋﱯ ﻭﻫﺆﻻﺀ ﻭﻣﺎ‬
‫ﺃﺷﺒﻬﻬﻢ ﻳُﻔﺴﺪﻭﻥ ﺍﻟﻌﻠﻢ ﻭﻳﺘﱠﻬﻤﻮﻥ ﺍﻟﻜﺘﺐ ﻭﺗﻐﺮّﻫﻢ ﻛﺜﺮ ﹸﺓ ﺃﺗﺒﺎﻋﻬﻢ ﻣﱠﻤﻦ ﲡﺪُﻩ ﻣﺴﺘﻬﺘَﺮﹰﺍ ﺑﺴﻤﺎﻉ ﺍﻟﻐﺮﻳﺐ ﻭﻣُﻐﺮَﻣﹰﺎ‬
‫ﺐ ﻣﻦ‬‫ﺴﻠِﻤﺖ ﺍﻟﻜﺘ ُ‬
‫ﺖ ﻭﺣﻈًّﺎ ﻣﻦ ﺍﻟﺘﻮﻗﻲ ﻟ َ‬
‫ﺑﺎﻟﻄﺮﺍﺋﻒ ﻭﺍﻟﺒﺪﺍﺋﻊ ﻭﻟﻮ ﺃﹸﻋﻄﹸﻮﺍ ﻣﻊ ﻫﺬﺍ ﺍﻻﺳﺘﻬﺘﺎ ﹺﺭ ﻧﺼﻴﺒﹰﺎ ﻣﻦ ﺍﻟﺘﺜﺒﱡ ِ‬
‫ﻛﺜﲑ ﻣﻦ ﺍﻟﻔﺴﺎﺩ ‪.‬‬

‫ﺍﻟﻨﺘﺎﺝ ﺍﳌﺮﻛﺐ ﰲ ﺍﻟﻄﻴﻮﺭ‬

‫ﺖ ﻃﺎﺋﺮﹰﺍ ﻟﻪ ﺻﻮﺕٌ ﻏﲑ ﺣﺴﻦ ﻓﻘﺎﻝ ﱄ ﺻﺎﺣﺐ ﺍﻟﻄﻴﻮﺭ ‪ :‬ﺇﻧّﻪ ﻣﻦ ﻧﹺﺘﺎﺝ ﻣﺎ ﺑﲔ ﺍﻟ ﹸﻘﻤْﺮﻱﱢ ﻭﺍﻟﻔﺎﺧﺘﺔ ‪.‬‬ ‫ﻭﺃﻧﺎ ﺭﺃﹶﻳ ُ‬
‫ﲑ ﻭَﻣﻦ ﻳﺄﰐ ﻛﻞﱠ ﺃﻭﻗﺔ ﻭﻏﻴﻀ ٍﺔ ﰲ ﺍﻟﺘﻤﺎﺱ ﺍﻟﺼﻴﺪ ﻳﺰﻋﻤﻮﻥ ﺃﻥﱠ ﺃﹶﺟﻨﺎﺳﹰﺎ ﻣﻦ ﺍﻟﻄﲑ ﺍﻷﻭﺍﺑﺪ ﻭﺍﻟﻘﻮﺍﻃ ﹺﻊ‬ ‫ﻭﻗﻨﱠﺎﺹ ﺍﻟﻄ ﹺ‬
‫ﻂ ﻓﻴﻘﺪﱢﺭﻭﻥ ﹶﺃﻧﱠﻬﺎ ﻣﻦ ﺗﻼﻗﺢ ﺗﻠﻚ ﺍﳌﺨﺘﻠﻔﺔ ‪.‬‬ ‫ﺗﻠﺘﻘﻲ ﻋﻠﻰ ﺍﳌﻴﺎﻩ ﻓﺘﺘﺴﺎﻓﺪ ﻭﺃﻧﱠﻬﻢ ﻻ ﻳﺰﺍﻟﻮﻥ ﻳﺮﻭﻥ ﺃﹶﺷﻜﺎﻻﹰ ﱂ ﻳﺮﻭﻫﺎ ﻗ ﱡ‬

‫ﺯﻋﻢ ﺑﻌﺾ ﺍﻷﻋﺮﺍﺏ ﰲ ﺍﳊﺮﺑﺎﺀ‬

‫ﻭﻗﺎﻝ ﺃﹶﺑﻮ ﺯﻳ ٍﺪ ﺍﻟﻨﺤﻮﻱّ ﻭﺫﻛﺮ ﻋّﻤﻦ ﻟﻘﻲ ﻣﻦ ﺍﻷﻋﺮﺍﺏ ﹶﺃﻧﱠﻬﻢ ﺯﻋﻤﻮﺍ ﹶﺃﻥﱠ ﺫﻛ َﺮ ﺃﻡﱢ ﺣُﺒَﲔ ﻫﻮ ﺍﳊﺮﺑﺎﺀ ﻗﺎﻝ ‪ :‬ﻭﲰﻌﺖ‬
‫ﺲ ﻳﻘﻮﻝ ﻷﻡﱢ ﺣُﺒﲔ ﺣُﺒﻴﻨﺔ ﻭﺍﳊﹸﺒﻴﻨﺔ ﻫﻮ ﺍﲰﻬﺎ ﻗﺎﻝ ‪ :‬ﻭﻗﻴﺲٌ ﺗﺴﻤﱢﻲ ﺫﻛﺮ ﺍﻟﻌَﻈﺎﺀﺓ ﺍﻟﻌَﻀْﺮﻓﻮﻁ ‪.‬‬ ‫ﺃﹶﻋﺮﺍﺑﻴ‪‬ﺎ ﻣﻦ ﻗﻴ ﹴ‬
‫ﺿﺒ‪‬ﺎ َﻣﻜﹸﻮﻧﹰﺎ ﻗﺎﻝ ‪ :‬ﻓﺈﺫﹰﺍ ﺳﺎﻡﱡ ﺃﺑﺮَﺹ‬
‫ﲑ ﰲ ﺍﻟﻌَﻈﺎﺀَﺓ ﻭﺇ ﹾﻥ ﻛﺎﻥ َ‬
‫ﺖ ﺃﻋﺮﺍﺑﻴﹰﺎ ﻳﻘﻮﻝ ‪ :‬ﻻ ﺧ َ‬
‫ﻭﻗﺎﻝ ﳛﲕ ﺍﻷﻏﺮ ‪ :‬ﲰﻌ ُ‬
‫ﻭﺍﻟ َﻮﺭَﻝ ﻭﺍﻟ ﻮَﺣَﺮ ﻭﺍﻟﻀﱠﺐّ ﻭﺍﳊﹶﻠﹶﻜﺎﺀ ﻛ ﱡﻠﻬﺎ ﻋﻨﺪَﻩ ﻋَﻈﺎﺀﺓ ‪ ) .‬ﻭﻟﺪ ﺍﻟﺜﻌﻠﺐ ﻣﻦ ﺍﳍﺮّﺓ ﺍﻟﻮﺣﺸﻴﺔ ( ﻭﺯﻋﻢ ﳛﲕ ﺑﻦ‬
‫ُﻧﺠَﻴﻢ ﺃﻥﱠ ﺍﻟﺜﻌﻠﺐ ﻳﺴﻔﺪ ﺍﳍﺮﺓ ﺍﻟﻮﺣﺸﻴﺔ ﻓﻴﺨﺮﺝ ﺑﻴﻨﻬﻤﺎ ﻭﻟﺪٌ ﻭﺃﻧﺸﺪ ﻗﻮﻝ ﺣﺴﺎﻥ ﺑ ﹺﻦ ﺛﺎﺑﺖ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ‪:‬‬
‫ﻚ َﺳ ْﻮﺩَﺍ ُﺀ ﻧُﻮﺑﻴﱠﺔ ** ﻛﺄﻥﱠ ﺃﻧﺎﻣﻠﻬﺎ ﺍﻟﻌﻨﻈﺐ (‬
‫ﺏ ( ) ﻭﺃﻣﱡ َ‬
‫) ﺃﺑﻮﻙ ﺃﺑﻮﻙ ﻭﺃﻧﺖ ﺍﺑﻨُﻪ ** ﻓﺒﺌﺲ ﺍﻟُﺒَﻨﻲﱡ ﻭَﺑﺌﺲ ﺍﻷ ُ‬

‫ﻭﺃﻧﺸﺪ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻗﻮ ﹶﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﳊﻜﻢ ‪ ) :‬ﺃﻻ ﺃﺑﻠ ﹾﻎ ﻣُﻌﺎﻭﻳﺔ ﺑ َﻦ ﺣﺮﺏ ** ﻣُﻐﻠﻐ ﹶﻠ ﹰﺔ ﻋﻦ ﺍﻟﺮﺟُﻞ ﺍﻟﻴﻤﺎﱐ ( )‬
‫ﺶ ** ﹶﻛ ﹺﺮﺣْﻢ ﺍﻟﻔﻴﻞ‬
‫ﻚ ﻣِﻦ ﹸﻗﺮَﻳ ﹴ‬
‫ﺐ ﹶﺃ ﹾﻥ ﻳﻘﺎﻝ ﺃﹶﺑﻮﻙ َﻋﻒﱞ ** ﻭﺗَﺮﺿﻰ ﺃﻥ ﻳُﻘﺎﻝ ﺃﺑﻮﻙ ﺯَﺍﱐ ( ) ﻓﺄﺷﻬﺪ ﺃﻥﹼ ﹺﺭ ْﺣ َﻤ َ‬
‫ﺃﺗﻐﻀ ُ‬
‫ِﻣ ْﻦ َﻭﹶﻟ ِﺪ ﺍ َﻷﺗَﺎ ِﻥ ( ﻗﺎﻝ ﻛﹶﻴﺴﺎﻥ ‪ :‬ﻭﻷﻱ ﺷﻲ ﻗﺎﻝ ‪ :‬ﻛﺮﺣﻢ ﺍﻟﻔﻴﻞ ﻣﻦ ﻭﻟﺪ ﺍﻷَﺗﺎﻥ ﺇﳕﺎ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﻮﻝ ‪:‬‬
‫ﻛ ﹺﺮﺣْﻢ ﺍﻟﻔِﻴﻞ ﻣﻦ ﺍﳋﻨﺰﻳﺮ ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ‪ :‬ﺃﺭﺍﺩﻫﺎ ﻫﻮ ﺍﻟﺘﺒﻌﻴ َﺪ ﺑﻌﻴﻨﻪ ﻭﺃﻧﺖ ﺗُﺮﻳﺪ ﻣﺎ ﻫﻮ ﺃﻗﺮﺏ ‪.‬‬

‫ﺯﻋﻢ ﺑﻌﺾ ﺍﳌﻔﺴﺮﻳﻦ ﻭﺍﻹﺧﺒﺎﺭﻳﲔ ﰲ ﺣﻴﻮﺍﻥ ﺳﻔﻴﻨﺔ ﻧﻮﺡ‬

‫ﺡ ﻛﺎﻧُﻮﺍ ﺗﺄﺫﱠﻭﺍ ﺑﺎﻟﻔﺄﺭ ﻓ َﻌﻄﹶﺲ ﺍﻷﺳﺪُ َﻋﻄﹾﺴ ﹰﺔ ﻓﺮﻣﻰ‬

‫ﺏ ﺍﻷﺧﺒﺎﺭ ‪ :‬ﺃﻥﱠ ﺃﻫ ﹶﻞ ﺳﻔﻴﻨ ِﺔ ﻧﻮ ﹴ‬
‫ﻭﺯﻋﻢ ﺑﻌﺾ ﺍﳌﻔﺴﱢﺮﻳﻦ ﻭﺃﺻﺤﺎ ﹺ‬
‫ﺝ ﺧﻨﺎﺯﻳﺮ ﻓﻠﺬﻟﻚ ﺍﳋﻨﺰﻳ ُﺮ ﺃﺷﺒ ُﻪ‬
‫ﻣﻦ ِﻣ ْﻨﺨَﺮﻳﻪ ﺑﺰﻭﺝ ﺳﻨﺎﻧﲑ ﻓﻠﺬﻟﻚ ﺍﻟﺴﱢﻨﱠ ْﻮ ُﺭ ﺃﺷﺒُﻪ ﺷﻲ ٍﺀ ﺑﺎﻷﺳﺪِ ﻭﺳﻠﹶﺢ ﺍﻟﻔﻴ ﹸﻞ ﺯﻭ َ‬
‫ﺷﻲ ٍﺀ ﺑﺎﻟﻔﻴﻞ ﻗﺎﻝ ﻛﻴﺴﺎﻥ ‪ :‬ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﺴﱢﻨﱠﻮ ُﺭ ﺁ َﺩ َﻡ ﺍﻟﺴﻨﺎﻧﲑ ﻭﺗﻠﻚ ﺍﻟﺴﱢﻨﱠﻮﺭﺓ َﺣ ﻮﱠﺍﺀَﻫﺎ ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‬
‫ﻟﻜﻴﺴﺎﻥ ‪ :‬ﺃﻭﱂ ﺗﻌﻠ ْﻢ ﺃﻧﺖ ﺃﻥﹼ ﻟﻜﻞ ﺟﻨﺲ ﻣﻦ‬

‫ﺷﺮﻩ ﺳﻌﺪ ﺍﻟﻘﺮﻗﺮﺓ‬

‫ﺐ َﻣ ْﻨﹺﺒﺘُﺔ‬
‫ﲔ ﺍﻟﻜﻠ ﹺ‬
‫ﻭﳌﱠﺎ ﺭﺃﻯ ﺃﺑﻮ ﻗﹸﺮﺩُﻭﺩ ﹶﺓ ﺳﻌ َﺪ ﺍﻟﻘﺮﻗﺮﺓ ﺃﻛ ﹶﻞ ﻋﻨﺪ ﺍﻟﻨﱡﻌﻤﺎﻥ ﻣﺴﻠﻮﺧﹰﺎ ﺑﻌﻈﺎﻣﻪ ﻗﺎﻝ ‪ ) :‬ﺑﲔ ﺍﻟﻨﻌﺎ ﹺﻡ ﻭﺑ َ‬
‫** ﻭﰲ ﺍﻟﺬﺋﺎﺏ ﻟﻪ ﻇﺌﺮ ﻭﺃﺧْﻮﺍ ﹸﻝ ( ﻳﻘﻮﻝ ‪ :‬ﺇﻥﱠ ﺳﻌﺪﹰﺍ ﺿﺮﺏ ﰲ ﺃﻋﺮﺍﻗﻪ ﳒﺮ ﺍﻟﻨﻌﺎﻡ ﺍﻟﺬﻱ ﻳﻠﺘﻬﻢ ﺍﳉﻤﺮ ﻭﻳﻠﺘﻘﻢ‬
‫ﺐ ﺍﻟﺬﻱ ﻳﺮﺽﱡ ﻛﻞﱠ ﻋﻈﻢ ﻭﻻ ﻳﻘﺒﹺﺾ ﻋﻠﻴﻪ‬ ‫ﺠﺮُ ﺍﻟﻜﻠ ﹺ‬
‫ﺍﳊﺠﺎﺭﺓ ﻓﻴﻄﻔﺊ ﺍﳉﻤ َﺮ ﻭﳝﻴﻊ ﺍﻟﺼﺨْﺮ ﻭﺿﺮﺏ ﰲ ﺃﻋﺮﺍﻗﻪ َﻧ ْ‬
‫ﺑﻜﻔﱢﻪ ﺇﻻﹼ ﻫﻮ ﻭﺍﺛﻖ ﺑﻔﺘّﻪ ﻭﻻ ﻳﺴﻴﻐﻪ ﺇﻻﹼ ﻭﻫﻮ ﻋﻠﻰ ﺛﻘ ٍﺔ ﻣﻦ ﺍﺳﺘﻤﺮﺍﺋﻪ ﻓﺄﻣﱠﺎ ﺍﻟﺬﺋﺐ ﻓﺈﻧﱠﻪ ﻻ ﻳﺮﻭﻡ ﺑﻔﻜﱠﻴﻪ ﺷﻴﺌﹰﺎ ﺇﻻﹼ‬
‫ﻑ ‪(.‬‬ ‫ﺍﺑﺘﻠﻌَﻪ ﺑﻐﲑ ﻣﻌﺎﻧﺎ ٍﺓ ﻋﻈﻤﹰﺎ ﻛﺎﻥ ﺃﹶﻭ ﻏﲑَﻩ ﻣﺼﻤﺘﹰﺎ ﻛﺎﻥ ﺃﻭ ﹶﺃﺟْﻮ َ‬
‫ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ ‪ ) :‬ﺃﹶﻃﻠﹶﺲ ﻳُﺨْﻔِﻲ ﺷﺨﺼَﻪ ﹸﻏﺒَﺎﺭُﻩ ** ﰲ ﻓ ِﻤ ِﻪ َﺷﻔﹾﺮﺗُﻪ ﻭﻧﺎﺭُﻩ ( ﻓﺄﺑﻮ ﻗﹸﺮﺩُﻭﺩﹶﺓ ﱂ ﻳُﺮ ْﺩ ﺃﻥﱠ ﺍﻟﺬﺋﺐ‬
‫ﺠﻠﹶﻪ ﻭﺇﳕﺎ ﻗﺎﻝ ﺫﻟﻚ ﻋﻠﻰ ﺍﳌﺜﹶﻞ ﻭﺍﻟﺘﺸﺒﻴﻪ ﻭﱂ ﻳﺮ ْﺩ ﹶﺃﻥﱠ ﻟﻪ ﻇﺌﺮﹰﺍ ﻣﻦ ﺍﻟﻜﻼﺏ ﻭﺧﺎﻻ ﻣﻦ‬ ‫ﻭﺍﻟﻜﻠﺐ ﺧﺎﻻﻩ ﻭﹶﺃﻥﱠ ﺍﻟﻨﻌﺎﻡ َﻧ َ‬
‫ﺍﻟﺬﺋﺎﺏ ‪.‬‬
‫ﻒ‬
‫ﻭﺷﺒﻴ ُﻪ ﺫﻟﻚ ﻗﻮﻝ ﺃﹶﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺍﳌﺄﻣﻮﻥ ﻟﺒﻌﺾ ﺍﻟﻨﺎﺱ ‪ :‬ﻳﺎ ﻧُ ﹶﻄ َ‬

‫ﺍﳋﻤﱠﺎﺭﻳﻦ ﻭﻧﺰﺍﺋﻊ ﺍﻟﻈﱡﺆﻭﺭﺓ ﻭﺃﺷﺒﺎﻩ ﺍﳋﹸﺆﻭﻟﺔ ‪.‬‬

‫ﻭﻋﻠﻰَ ﺷﺒﻴ ٍﻪ ﺑﺬﻟﻚ ﻗﺎﻝ ﺳﻠﻢ ﺑﻦ ﹸﻗﺘَﻴﺒﺔ ﻟﺒﻌﺾ ﻣﻦ ﺫﹶﻛﺮﻩ ﻭﻫﻮ ﻋﻨﺪ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻋﻠﻲﱟ ‪ :‬ﺃﻳﱡﻬﺎ ﺍﻷﻣﲑ ﺇﻥﱠ ﺁ ﹶﻝ ﻓﻼ ٍﻥ‬
‫ﺻﻨﱠﺎﺟﺔ ‪.‬‬
‫ﺝ ﺧﻠ ﹺﻖ ﺍﻟﻠﹼﻪ ﻭﺃﻭﺑﺎﺷُﻪ ﻟﺌﺎﻡٌ ﻏﹸﺪﺭ ﺷﺮﱠﺍﺑﻮﻥ ﺑﹶﺄ ْﻧﻘﹸﻊ ﰒﱠ ﻫﺬﺍ ﺑﻌ ُﺪ ﰲ ﻧﻔﹾﺴﻪ ﻧُﻄ ﹶﻔﺔﹸ ﺧَﻤﱠﺎﺭ ﰲ َﺭﺣِﻢ َ‬
‫ﺃﻋﻼ ُ‬

‫ﺯﻭﺍﺝ ﺍﻷﺟﻨﺎﺱ ﺍﳌﺘﺒﺎﻳﻨﺔ ﻣﻦ ﺍﻟﻨﺎﺱ‬

‫ﻼ َﻳﺪِﻳﻦ‬
‫ﱳ ﺇﺑﺮﺍﻫﻴ َﻢ ﻋﻠﻰ ﺃﺧﺘﻪ ﻭﻛﺎ ﹶﻥ ﺭﺟ ﹰ‬
‫ﻭﻗﺎﻝ ﱄ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ‪ :‬ﻗﺎﻝ ﱄ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﻭﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﻫﺬﺍ ﻛﺎ ﹶﻥ ﺧ َ‬
‫ﻑ‬
‫ﺑﺎﻟﻨﺠﻮﻡ ﻭﻻ ﻳﻘﺮﱡ ﺑﺸﻲ ٍﺀ ﻣﻦ ﺍﳊﻮﺍﺩﺙ ﺇﻻﹼ ﲟﺎ ﳚﺮﻱ ﻋﻠﻰ ﺍﻟﻄﺒﺎﻉ ﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ‪ :‬ﻭﻗﺎﻝ ﱄ ﻣﺮﱠﺓ ‪ :‬ﺃﺗﻌﺮ ُ‬
‫ﻆ ﺇﻻﱠ ﰲ ﻧﹺﺘﺎﺝ‬ ‫ﺖ ‪ :‬ﻻ ﻭﺍﻟﻠﹼﻪ ﻻ ﺃﻋﺮﻓﹸﻪ ﻗﺎﻝ ‪ :‬ﺑﻞ ﺍﻋﻠﻢ ﺃﻥ ﻻ ﻳﻜﻮ ﹸﻥ ﺍﳊ ﱡ‬ ‫ﻣﻮﺿِﻊ ﺍﳊﹸ ﹾﻈ ﹴﻮ ﺓ ﻣﻦ َﺧﻠﹾﻮﺓ ﺍﻟﻨﺴﺎﺀ ﹸﻗ ﹾﻠ ُ‬
‫ﺷِﻜﻠﲔ ﻣﺘﺒﺎﻳﻨﲔ ﻓﺎﻟﺘﻘﺎﺅﳘﺎ ﻫﻮ ﺍﻷﻛﺴﲑ ﺍﳌﺆﺩﱢﻱ ﺇﱃ ﺍﳋﻼﺹ ‪ :‬ﻭﻫﻮ ﺃﻥ ﺗُﺰﺍ ﻭﹺﺝ ﺑﲔ ﻫِﻨﺪﻳﱠٍﺔ ﻭﺧُﺮﺍﺳﺎﱐﱟ ﻓﺈﻬﻧﺎ ﻻ ﺗﻠﺪ‬
‫ﻁ ﺭﺟﺎﻝ ﺧﺮﺍﺳﺎﻥ ﻭﺯﹺﻧﺎﺀ‬ ‫ﺐ ﺍﻹﺑﺮﻳﺰ ﻭﻟﻜﻦ ﺍﺣﺮُﺱ ﻭﻟﺪَﻫﺎ ﺇﻥ ﻛﺎﻥ ﺍﻟﻮﻟ ُﺪ ﺃﻧﺜﻰ ﻓﺎﺣﺬﹶﺭ ﻋﻠﻴﻬﺎ ﻣﻦ ﺷﺪﱠﺓ ﻟِﻮﺍ ِ‬ ‫ﺇﻻﱠ ﺍﻟﺬﻫ َ‬
‫ﻕ‬
‫ﻧﺴﺎﺀ ﺍﳍﻨﺪ ﻭﺍﻋﻠ ْﻢ ﺃﻥ ﺷﻬﻮﺗَﻬﺎ ﻟﻠﺮﺟﺎﻝ ﻋﻠﻰ ﻗﺪ ﹺﺭ ُﺣ ﹾﻈﻮﹺﻬﺗﺎ ﻋﻨﺪَﻫﻢ ﻭﺍﻋﻠ ْﻢ ﺃﻧﱠﻬﺎ ﺳﺘﺴﺎﺣﻖ ﺍﻟﻨﺴﺎ َﺀ ﻋﻠﻰ ﺃﻋﺮﺍ ﹺ‬
‫ﺍﳋﺮﺍﺳﺎﻧﻴﱠﺔ ﻭﺗﺰْﱐ ﺑﺎﻟﺮﺟﺎﻝ ﻋﻠﻰ ﺃﻋﺮﺍﻕ ﺍﳍﻨﺪ ﻭﺍﻋﻠ ْﻢ ﺃﻧّﻪ ﻣّﻤﺎ ﻳﺰﻳﺪ ﰲ ﺯﹺﻧﺎﻫﺎ ﻭﻣﺴﺎ َﺣﻘﹶﺘﻬﺎ ﻣﻌﺮﻓﺘُﻬﺎ ﺑﺎﳊﹸﻈﻮﺓ ﻋﻨﺪ‬
‫ﺍﻟﺰﱡﻧﺎﺓ ﻭﺑﺎﳊﻆﱢ ﻋﻨﺪ ﺍﻟﺴﺤﺎﻗﺎﺕ ‪.‬‬

‫ﻭﻗﺎﻟﻮﺍ ﰲ ﺍﳋﻠﻖ ﺍﳌﺮﻛﱠﺐ ﺿُﺮﻭﺑﹰﺎ ﻣﻦ ﺍﳊﻖﱢ ﻭﺍﻟﺒﺎﻃﻞ ﻭﻣﻦ ﺍﻟﺼﺪﻕ ﻭﺍﻟﻜﺬﺏ ﻓﻤﻦ ﺍﻟﺒﺎﻃِﻞ ﺯﻋُﻤﻬﻢ ﺃﻥﱠ ﺍﻟﺸﱠﺒﱡﻮﻁ‬
‫ﺨﻠﹶﻖ ﻣﻦ ﺍﻟﺸﱠﺒﱡﻮﻁ ﻭﺃﻧﱠﻪ ﻛﺎﻟﺒﻐ ﹺﻞ ﰲ ﺗﺮﻛﻴﺒﹺﻪ ﻭﺇﻧﺴﺎﻟِﻪ ﻭﺭﻭﻭﺍ ﺫﻟﻚ ﻋﻦ ﺃﰊ‬
‫ﻭﻟﺪ ﺍﻟﺰﱠﺟْﺮ ﻣﻦ ﺍﻟُﺒﻨﱢﻲﱢ ﻭﺃﻥﱠ ﺍﻟﺸﱠﺒﱡﻮﻁ ﻻ ُﻳ ْ‬
 ‫ﺱ ﺑ ﹺﻦ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﻗﺮّﺓ ‪.‬‬ ‫ﻭﺍﺛﻠِﺔ ﺇﻳﺎ ﹺ‬
‫ﺽ ﳍﺎ ﺿﺨ ﹴﻢ ﺃﻭ ﺑﺮﻛ ٍﺔ ﻛﺒﲑٍﺓ ﻋﺪﺩﹰﺍ ﻛﺜﲑﹰﺍ ﻣﻦ‬
‫ﻭﺯﻋﻤﻮﺍ ﺃﻥﹼ ﺃﻡﱠ ﺟﻌﻔﺮ ﺑﻨﺖ ﺟﻌﻔﺮ ﺑﻦ ﺍﳌﻨﺼﻮﺭ ﺣﺼَﺮﺕ ﰲ ﺣﻮ ﹴ‬
‫ﺖ ﺑﻘﻴﺔﹲ ﻛﺎﻧﺖ ﺍﻟﺼﻤﻴ َﻢ ﰲ ﺍﻟﻘ ﻮﱠﺓ ﻭﰲ ﺍﺣﺘﻤﺎﻝ ﺗﻐﻴﱡﺮ‬
‫ﻂ ﻬﺑﻤﺎ ﻏﲑَﳘﺎ ﻓﻤﺎﺕ ﺃﻛﺜﺮﻩ ﻭﺑﻘﻴ ْ‬‫ﺍﻟﺰﺟﺮ ﻭﺍﻟُﺒﻨﱢﻲﱢ ﻭﺃﻧﱠﻬﺎ ﱂ ﲣِﻠ ﹾ‬
‫ﺾ ﺣِﻴﻨﹰﺎ ﰒﱠ ﺇﻧّﻬﺎ ﲪﻠﺖ ﺑﺎﻟﺸﺒﺎﺑﻴﻂ ‪( .‬‬
‫ﺍﳌﻜﺎﻥ ﻓﻠﻢ ﲢﻤﻞ ﺍﻟﺒﻴ َ‬

‫ﻣﻄﺮ ﺍﻟﻀﻔﺎﺩﻉ ﻭﺍﻟﺸﺒﺎﺑﻴﻂ‬

‫ﻭﺯﻋﻢ ﺣُﺮﻳﺚﹲ ﺃﻧّﻪ ﻛﺎﻥ ﺑﺄﻳﺬﹶﺝ ﻓﺈﺫﺍ ﺳﺤﺎﺑﺔ ﺩﳘﺎﺀ ﻃﺨﻴﺎﺀ ﺗﻜﺎﺩ ﲤﺲﱡ ﺍﻷﺭﺽ ﻭﺗﻜﺎﺩ ﲤﺲﱡ ﻗِﻤ َﻢ ُﺭ ﺅُﻭﺳﻬﻢ ﻭﺃﻧﱠﻬﻢ‬
‫ﲰﻌﻮﺍ ﻓﻴﻬﺎ ﻛﺄﺻﻮﺍﺕ ﺍﺠﻤﻟﺎﻧﻴﻖ ﻭﻛﹶﻬﺪﻳﺮ ﺍﻟﻔﺤﻮﻝ ﰲ ﺍﻷﺷﻮﺍﻝ ﰒ ﺇﻧﱠﻬﺎ ﺩﻓﹶﻌَﺖ ﺑﺄﺷﺪﱢ ﻣﻄﺮ ﺭُﺋﻲ ﺃﻭ ﺳُﻤِﻊ ﺑﻪ ﺣﱴ‬
‫ﺖ ﺑﺎﻟﻀﻔﺎﺩﻉ ﺍﻟﻌﻈﺎﻡ ﰒ‬
‫ﺍﺳﺘﺴﻠﻤﻮﺍ ﻟﻠﻐﺮﻕ ﰒﱠ ﺍﻧﺪﻓﻌ ْ‬

‫ﺍﻧﺪﻓﻌﺖ ﺑﺎﻟﺸﺒﺎﺑﻴﻂ ﺍﻟﺴﱢﻤﺎﻥ ﺍﳋِﺪﺍﻝ ﻓﻄﺒﺨﻮﺍ ﻭﺍﺷَﺘ َﻮﻭﺍ ﻭﻣﻠﱠﺤﻮﺍ ﻭﺍﺩﱠﺧَﺮﻭﺍ ‪.‬‬

‫ﻏﺮﻭﺭ ﺃﰊ ﻭﺍﺛﻠﺔ ﻭﺍﳋﻠﻴﻞ ﺑﻦ ﺃﲪﺪ‬

‫ﺱ ﱂ ﳚﺪﻭﺍ ﰲ ﻃﻮ ﹺﻝ ﻣﺎ ﺃﻛﻠﻮﺍ‬ ‫ﻭﺭﻭﻭﺍ ﻋﻦ ﺃﰊ ﻭﺍﺛﻠﺔ ﺃﻧﱠﻪ ﺯﻋ َﻢ ﺃﻥﱠ ﻣﻦ ﺍﻟﺪﻟﻴ ﹺﻞ ﻋﻠﻰ ﺃﻥﱠ ﺍﻟﺸﱠﺒﱡﻮﻁ ﻛﺎﻟﺒﻐﻞ ﺃﻥﱠ ﺍﻟﻨﺎ َ‬
‫ﺕ ﺑﹸﺜﻘﹸﻮﺏ‬‫ﱪ ﻋﻦ ﻫﺬﺍ ﺍﻟﺮﺟُ ﹺﻞ ﺍﳌﹶﺬﻛﹸﻮ ﹺﺭ ﺑﺸﺪﱠﺓ ﺍﻟﻌﻘﻞ ﺍﳌﻨﻌﻮ ِ‬
‫ﻂ ﻓﺈﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﳋ ُ‬ ‫ﻂ ﰲ ﺟﻮﻓِﻬﺎ َﺑﻴْﻀﹰﺎ ﻗ ﱡ‬
‫ﺍﻟﺸﺒﺎﺑﻴ ﹶ‬
‫ﺍﻟﻔِﺮﺍﺳﺔ ﻭ ِﺩﻗﱠ ِﺔ ﺍﻟﻔﻄﻨﺔ ﺻﺤﻴﺤﹰﺎ ﻓﻤﺎ ﺃﻋﻈﻢ ﺍﳌﺼﻴﺒ ﹶﺔ ﻋﻠﻴﻨﺎ ﻓﻴﻪ ﻭﻣﺎ ﺃﺧ ﹶﻠ َﻖ ﺍﳋَﺒ َﺮ ﺃﻥ ﻳﻜﻮﻥ ﺻﺤﻴﺤﺎﹰ ﻭﺫﻟﻚ ﺃﻧﱢﻲ‬
‫ﺴ َﻦ ﰲ ﺃﺷﻴﺎ َﺀ ﻭ ﻫﱠﻤﻪ‬
‫ﲔ ﺃﺣ َ‬
‫ﺖ ﻟﻪ ﻛﻼﻣﹰﺎ ﻛﺜﲑﹰﺍ ﻣﻦ ﺗﺼﻨﻴﻒ ﺍﳊﻴﻮﺍﻥ ﻭﺃﻗﺴﺎ ﹺﻡ ﺍﻷﺟﻨﺎﺱ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﺃﻥﱠ ﺍﻟﺮﺟ ﹶﻞ ﺣ َ‬ ‫ﲰﻌ ُ‬
‫ﺐ ﺑﻨﻔﺴِﻪ ﺃﻧﱠﻪ ﻻ ﻳَﺮﻭﻡ ﺷﻴﺌﹰﺎ ﻓﻴﻤﺘﻨ ُﻊ ﻋﻠﻴﻪ ‪.‬‬
‫ﺠ ُ‬
‫ﺍﻟ ُﻌ ْ‬
‫ﺴ َﻦ ﰲ ﺍﻟﻨﺤ ﹺﻮ ﻭﺍﻟﻌَﺮُﻭﺽ ﻓﻈﻦﱠ ﺃﻧﱠﻪ ﻳُﺤﺴِﻦ ﺍﻟﻜﻼ َﻡ ﻭﺗﺄﻟﻴﻒ‬
‫ﲔ ﺃﺣ َ‬ ‫ﻭﻏﺮﱠﻩ ﻣِﻦ ﻧﻔﺴِﻪ ﺍﻟﺬﻱ ﻏﺮّ ﺍﳋﻠﻴﻞ ﺑ َﻦ ﺃﲪ َﺪ ﺣ َ‬
‫ﺐ ﻓﻴﻬﻤﺎ ﻛﺘﺎﺑَﲔ ﻻ َُﻳﺸِﲑ ﻬﺑﻤﺎ ﻭﻻ ﻳُﺪ ﱡﻝ ﻋﻠﻴﻬﻤﺎ ﺇﻻﹼ ﺍ ِﳌﺮﱠﺓﹸ ﺍﶈﺘﺮﹺﻗﺔ ﻭﻻ ﻳﺆﺩﱢﻱ ﺇﱃ ﻣﺜﻞ ﺫﻟﻚ ﺇﻻﹼ‬
‫ﺍﻟﻠﱡﺤﻮﻥ ﻓﻜﺘ َ‬
‫ِﺧﺬﻻﻥﹲ ﻣﻦ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻓﺈﻥﹼ ﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞﱠ ﻻ ﻳُﻌﺠﺰﻩ ﺷﻲﺀ ‪.‬‬

‫ﺑﻴﺾ ﺍﻟﺸﺒﻮﻁ ﻭﺗﻨﺎﺳﻠﻪ‬

‫ﲑ ﺍﻟﺬﻛﻮﺭ ﻗﻠﻴ ﹸﻞ ﺍﻹﻧﺎﺙ ﻓﻼ ﻳﻜﻮﻥ ﺇﻧﺎﺛﻪ ﺃﻳﻀﹰﺎ ﳚﻤﻌْﻦ ﺍﻟﺒﻴﺾ ﻭﺇﺫﺍ ﲨﻌ َﻦ‬
‫ﻭﺍﻟﺸﱠﺒﱡﻮﻁ ﺣﻔﻈﻚ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺟﹺﻨﺲٌ ﻛﺜ ُ‬
‫ﺾ ﻋﺸ ﹴﺮ ﻣﻨﻬﻦﱠ‬
‫ﺖ ﺑﻴ َ‬
‫ﻓﻠﻮ ﲨﻌ َ‬

‫ﺐ‬
‫ﺠ ﹴ‬‫ﲑ ﻃﺎﺋﻞ ﻭﻻ ﻣُﻌ ﹺ‬
‫ﺾ ﺍﻟﺸﱠﺒﱡﻮﻁ ﻭﺫﻗﺘُﻪ ﻟﻠﺘﻌﺮﱡﻑ ﻓﻮﺟﺪﺗﻪ ﻏ َ‬ ‫ﺖ َﺑ ْﻴ َ‬
‫ﺾ ُﺑﻨﱢﻴﱠ ٍﺔ ﻭﺍﺣﺪٍﺓ ﻭﻗﺪ ﺭﺃﻳ ُ‬
‫ﺸﻄﹾﺮ ﺑﻴ ﹺ‬
‫ﹶﻟﻤَﺎ ﻛﺎﻥ ﻛ َ‬
‫ﻂ ﰲ ﺃﺻ ﹺﻞ ﺍﻟﻌﺪﺩ ﻣﻦ‬
‫ﻼ ﻷﻥﱠ ﺍﻟﺸﺒﺎﺑﻴ ﹶ‬
‫ﻼ ﻗﻠﻴ ﹰ‬
‫ﻭﻛ ﱡﻞ ﺻﻴّﺎ ٍﺩ ﺗﺴﺄﻟﻪ ﻓﻬﻮ ُﻳﻨْﺒﻴﻚ ﺃﻥﹼ ﻟﻪ ﺑﻴﻀﹰﺎ ﻭﻟﻜﻨﱠﻪ ﺇﺫﺍ ﻛﺎ ﹶﻥ ﻳﻜﻮ ﹸﻥ ﺿﺌﻴ ﹰ‬
‫ﺃﻗﻞﱢ ﺍﻟﺴﻤﻚ ﻭﻛﺬﻟﻚ ﺍﳉﻨﺲ ﻣﻨﻪ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻷﻧﺜﻰ ﻣﻨﻪ ﻣِﺬﻛﺎﺭﹰﺍ ‪.‬‬
‫ﻋﻠﻰ ﺃﻧﱠﻪ ُﺭﺏّ ﻬﻧ ﹴﺮ ﻳﻜﻮ ﹸﻥ ﺃﻛﺜ ُﺮ ﺳَﻤﻜﻪ ﺍﻟﺸﱠﺒﱡﻮﻁ ﻭﺫﻟﻚ ﻗﻠﻴﻞ ﻛﻨﻬﺮ ﺭَﺍ َﻣ ُﻬﺮْﻣﺰ ﻭﺍﻟﺸﱠﺒﱡﻮﻁ ﻻ ﻳﺘﺮﺑﱠﻰ ﰲ ﺍﻟﺒﺤﺎﺭ ﻭﻻ‬
‫ﺏ ﻓﺎﻷَﻋﺬﺏ ﻭﻳﻜﻮﻥ ﰲ ﺍﳌﺎﺀ ﺍﳉﺎﺭﻱ ﻭﻻ ﻳﻜﻮﻥ‬ ‫ﺐ ﺍﻷَﻋﺬ َ‬
‫ﺢ ﻭﻳﻄﻠ ُ‬
‫ﻳﺴﻜﻦ ﺇﻻﹼ ﰲ ﺍﻷﻭﺩﻳ ِﺔ ﻭﺍﻷﻬﻧﺎﺭ ﻭﻳﻜﺮﻩ ﺍﳌﺎ َﺀ ﺍﳌﻠ َ‬
‫ﰲ ﺍﻟﺴﺎﻛﻦ ﻭﺳﻨﺬﻛﺮ ﺷﺄﻧَﻪ ﰲ ﻣﻮﺿﻌﻪ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ‪.‬‬

‫ﺭﺩ ﻋﻠﻰ ﻣﺎ ﺯﻋﻤﻮﺍ ﰲ ﺍﻟﺰﺭﺍﻓﺔ‬

‫ﻭﱂ ﻳﺼﺐ ﺃﺑﻮ ﻭﺍﺛﻠﺔ ﻭﻛﺬﹶﺑﻮﺍ ﻋﻠﻰ ﺃﻡﱢ ﺟﻌﻔﺮ ﻓﺈﺫﺍ ﻗﺎﻟﻮﺍ ﰲ ﺍﻟﺰﱠﺭﺍﻓِﺔ ﻣﺎ ﻗﺎﻟﻮﺍ ﻓﻼ ﺗﺄ َﻣﻨْﻬﻢ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﺩﻭﻧَﻪ ﻭﺇﻥ ﻛﺎﻥ‬
‫ﺐ ﺍﻟﺰﺭﺍﻓﺔ ﻗﺪ ﺍﺳﺘﻌﻤﻞ ﺑﻌﺾ ﻫﺬﻩ ﺍﳊﻴﻠﺔ ﻭﺻﺎﺣﺐ‬ ‫ﻕ ﻓﺼﺎﺣ ُ‬ ‫ﺐ ﺃﺣﺬ َ‬‫ﻣَﻦ ﻛﺬﹶﺏ ﻋﻠﻰ ﺍﳌﻮﺗﻰ ﻭﺍﺳﺘﺸﻬﺪ ﺍﻟﻐُﻴﱠ َ‬
‫ﺍﻟﺸﱠﺒﱡﻮﻁ ﻳﻜﺬِﺏ ﻋﻠﻰ ﺍﻷﺣﻴﺎﺀ ﻭﻳﺴﺘﺸﻬﺪ ﺍﳊﻀﻮﺭ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺬﻱ ﺩﻋﺎ ﺇﱃ ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﺰﺭﺍﻓﺔ ﺃﻬﻧﻢ ﺟﻌﻠﻮﺍ‬
‫ﻼ ﻋﻠﻰ ﺗﺮﻛﻴﺐ‬
‫ﺗﺮﻛﻴﺐ ﺍﲰﻪ ﺩﻟﻴ ﹰ‬

‫ﺍﳋﻠﻖ ﻓﺎﳉﺎﻣﻮﺱ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ ﻛﺎﻭﻣﺎﺵ ﻭﺗﺄﻭﻳﻠﻪ ﺿﺄﱐﹼ ﺑﻘﺮﻱّ ﻷﻬﻧﻢ ﻭﺟﺪﻭﺍ ﻓﻴﻪ ﻣﺸﺎﻬﺑﺔﹶﺍﻟﻜﺒﺶ ﻭﻛﺜﲑﹰﺍ ﻣﻦ ﻣﺸﺎﻬﺑﺔ‬
‫ﺵ ﺿﺮﺑﺖ ﰲ ﺍﻟﺒﻘﺮ ﻓﺠﺎﺀﺕ ﺑﺎﳉﻮﺍﻣﻴﺲ ‪.‬‬ ‫ﺍﻟﺜﻮﺭ ﻭﻟﻴﺲ ﺃﻥﹼ ﺍﻟﻜِﺒﺎ َ‬

‫ﺭﺃﻱ ﺍﻟﻔﺮﺱ ﰲ ﺗﻘﺴﻴﻢ ﺍﳊﻴﻮﺍﻥ‬

‫ﺱ ﺃﻥﹼ ﺍﳊﻴﻮﺍﻥ ﻛﻠﱠﻪ ﺍﻟﺬﻱ ﻳﻠﺪ ﺣﻴﻮﺍﻧﹰﺎ ﻣﺜﻠﹶﻪ ﻣﱠﻤﺎ ﳝﺸﻲ ﻋﻠﻰ ﺃﺭﺑﻊ ﻗﻮﺍﺋﻢ ﻻ ﲣﻠﻮ ﺃﺟﻨﺎﺳﻬﺎ ﻣﻦ ﺍﳌﻌﺰ‬
‫ﻭﺯﻋﻢ ﺍﻟﻔﺮ ُ‬
‫ﺲ ﻋﻨﺪﻫﻢ ﺿﺄﻥ ﺍﻟﺒﻘﺮ ﻭﺍﻟﺒُﺨْﺖ ﻋﻨﺪﻫﻢ ﺿﺄﻥ ﺍﻹﺑﻞ ﻭﺍﻟﺒَﺮﺍﺫﻳﻦ ﻋﻨﺪﻫﻢ ﺿﺄﻥ ﺍﳋﻴﻞ‬ ‫ﻭﺍﻟﻀﺄﻥ ﻭﺍﳉﻮﺍﻣﻴ ُ‬

‫ﺯﻋﻢ ﰲ ﺍﻹﺑﻞ‬

‫ﻭﺍﻟﻨﺎﺱ ﻳﻘﻮﻟﻮﻥ ﰲ ﺍﻹﺑﻞ ﺃﻗﺎﻭﻳ ﹶﻞ ﻋﺠﻴﺒﹰﺔ ‪ :‬ﻓﻤﻨﻬﻢ ﻣَﻦ ﻳﺰﻋ ُﻢ ﺃﻥ ﻓﻴﻬﺎ ﻋِﺮﻗﹰﺎ ﻣﻦ ﺳِﻔﺎﺩ ﺍﳉﻦّ ﻭﺫﻫﺒﻮﺍ ﺇﱃ ﺍﳊﺪﻳﺚ ‪:‬‬
‫ﺖ ﻣﻦ ﺃﻋﻨﺎﻕ ﺍﻟﺸﻴﺎﻃﲔ ﻓﺠﻌﻠﻮﺍ ﺍﳌﺜﻞ ﻭﺍﺠﻤﻟﺎﺯ ﻋﻠﻰ ﻏﲑ ﺟﻬﺘﻪ‬ ‫ﺃﻬﻧﻢ ﺇﳕﺎ ﻛﺮﻫﻮﺍ ﺍﻟﺼﻼﺓ ﰲ ﺃﻋﻄﺎﻥ ﺍﻹﺑﻞ ﻷﻬﻧﺎ ﺧُ ِﻠ ﹶﻘ ْ‬
‫ﺖ ﺷﻴﺎﻃﲔ ﻭ ُﺟﻦﱠ ﺟﻨُﻮﻧُﻬﺎ (‬‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﻴّﺎﺩﺓ ‪ ) :‬ﻓﻠﻤﺎ ﺃﺗﺎﱐ ﻣﺎ ﺗﻘﻮﻝ ﻣُﺤﺎﺭﹺ ﺏٌ ** ﺗﻐﻨﱠ ْ‬

‫ﻗﺎﻝ ﺍﻷﺻﻤﻌﻲ ﺍﳌﺄﺛﻮﺭ ﻣﻦ ﺍﻟﺴﻴﻮﻑ ﺍﻟﺬﻱ ﻳﻘﺎﻝ ‪ :‬ﺇﻥﹼ ﺍﳉﻦﱠ ﻋﻤِﻠﺘﻪ ‪.‬‬
‫ﻉ ﺷﻴﻄﺎﻧَﻪ‬‫ﻭﻫﻢ ﻳﺴﻤﱡﻮﻥ ﺍﻟﻜِﱪ ﻭﺍﳋﹸﻨﺰُﻭﺍﻧ ﹶﺔ ﻭﺍﻟﻨﱠ َﻌﺮَﺓ ﺍﻟﱵ ﺗﻀﺎﻑ ﺇﱃ ﺃﻧﻒ ﺍﳌﺘﻜﺒﱢﺮ ﺷﻴﻄﺎﻧﹰﺎ ﻗﺎﻝ ﻋﻤﺮ ‪ :‬ﺣﺘﱠﻰ ﺃﻧ ﹺﺰ َ‬
‫ﻛﻤﺎ ﻗﺎﻝ ‪ :‬ﺣﱴ ﺃﻧﺰﹺﻉ ﺍﻟﻨﱠﻌَﺮﺓ ﺍﻟﱵ ﰲ ﺃﻧﻔﻪ ﻭﻳﺴﻤﱡﻮﻥ ﺍﳊﻴﱠﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﺩﺍﻫﻴﺔ ﻣﻨﻬﺎ ﺷﻴﻄﺎﻧﹰﺎ ﻭﻫﻮ ﻗﻮﳍﻢ ‪ :‬ﺷﻴﻄﺎﻥ‬
‫ﻉ ﹶﻗ ﹾﻔ ﹺﺮ ( ﺷﺒﱠﻪ ﺍﻟﺰﱢﻣﺎﻡ ﺑﺎﳊﻴﱠﺔ‬
‫ﺍﳊﹶﻤﺎﻃﺔ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﺗﻌﺎﰿ ﻣَﺜﻨَﻰ َﺣﻀْﺮﻣﻲﱟ ﻛﺄﻧﻪ ** َﺗ َﻌﻤﱡﺞُ َﺷﻴْﻄﺎ ٍﻥ ﺑﺬﻱ ﺧِﺮﻭ ﹴ‬
‫ﻭﻋﻠﻰ ﻣﺜﻞ ﺫﻟﻚ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ :‬ﻭﺍﳊﺒﺎﺏ ‪ :‬ﺍﳊﻴﺔ ﺍﻟﺬﻛﺮ ﻭﻛﺬﻟﻚ ﺍﻷﱘ ﻭﻗﺪ ﻧُﻬﻲ ﻋﻦ ﺍﻟﺼﻼ ِﺓ ﻋﻨﺪ ﻏﻴﺒﻮﺑﺔ‬
‫ﺍﻟﺸﻤﺲ ﻭﻋﻨﺪ ﻃﻠﻮﻉ ﺍﻟﻘﺮﺹ ﺇﱃ ﺃﻥ ﻳﺘﺘﺎﻡّ ﺫﻟﻚ ﻭﰲ ﺍﳊﺪﻳﺚ ‪ :‬ﺇﻧّﻬﺎ ﺗﻄﻠﹸﻊ ﺑﲔ ﹶﻗ ْﺮﻧَﻲ ﺷﻴﻄﺎﻥ ‪.‬‬

‫ﺿﺮﻭﺭﺓ ﺣﺬﻕ ﺍﻟﻠﻐﺔ ﻟﻠﻌﺎﱂ ﻭﺍﳌﺘﻜﻠﻢ‬

‫ﻓﻠﻠﻌﺮﺏ ﺃﻣﺜﺎﻝﹲ ﻭﺍﺷﺘﻘﺎﻗﺎ ﺕٌ ﻭﺃﺑﹺﻨﻴﺔ ﻭﻣﻮﺿ ُﻊ ﻛﻼﻡ ﻳ ُﺪ ﱡﻝ ﻋﻨﺪﻫﻢ ﻋﻠﻰ‬

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‫ﻣﻌﺎﻧﻴﻬﻢ ﻭﺇﺭﺍﺩﻬﺗﻢ ﻭﻟﺘﻠﻚ ﺍﻷﻟﻔﺎﻅ ﻣﻮﺍﺿ ُﻊ ﺃﹸ َﺧﺮُ ﻭﳍﺎ ﺣﻴﻨﺌﺬ ﺩَﻻﻻﺕ ﺃﺧﺮ ﻓﻤﻦ ﱂ ﻳﻌﺮﻓﹾﻬﺎ ﺟَﻬﹺﻞ ﺗﺄﹾﻭﻳﻞ ﺍﻟﻜﺘﺎ ﹺ‬
‫ﻭﺍﻟﺴﱡﻨﱠﺔ ﻭﺍﻟﺸﺎﻫﺪ ﻭﺍﳌﺜ ﹺﻞ ﻓﺈﺫﺍ ﻧﻈﹶﺮ ﰲ ﺍﻟﻜﻼﻡ ﻭﰲ ﺿﺮﻭﺏ ﻣﻦ ﺍﻟﻌﻠﻢ ﻭﻟﻴﺲ ﻫﻮ ﻣﻦ ﺃﹶﻫﻞ ﻫﺬﺍ ﺍﻟﺸﺄﻥ ﻫﻠﻚ‬
‫ﻭﺃﹶﻫﻠﻚ ‪.‬‬

‫ﺍﻹﺑﻞ ﺍﻟﻮﺣﺸﻴﺔ‬

‫ﲑ ﺫﻟﻚ‬‫ﻭﺯﻋﻢ ﻧﺎﺱٌ ﺃﻥﱠ ﻣﻦ ﺍﻹﺑﻞ ﻭﺣﺸﻴ‪‬ﺎ ﻭﻛﺬﻟﻚ ﺍﳋﻴﻞ ﻭﻗﺎﺳﻮﺍ ﺫﻟﻚ ﻋﻠﻰ ﺍﳊﻤﲑ ﻭﺍﻟﺴﱠﻨﺎﻧﲑ ﻭﺍﳊﻤﺎﻡ ﻭﻏ ﹺ‬
‫ﲑ ﻣﺴﻜﻮﻧﺔ ﻭﻷﻥﱠ ﺍﳊﻴﻮﺍ ﹶﻥ ﻛﻠﱠﻤﺎ ﺍﺷﺘﺪﱠﺕ ﻭﺣﺸﻴﱠﺘ ُﻪ ﻛﺎﻥ‬
‫ﻓﺰﻋﻤﻮﺍ ﺃﻥﱠ ﺗﻠﻚ ﺍﻹﺑ ﹶﻞ ﺗﺴﻜ ُﻦ ﺃﺭﺽ َﻭﺑَﺎ ﹺﺭ ﻷﻧﱠﻬﺎ ﻏ ُ‬
‫ﺾ ﻣﺎ ﻳﻌﺮﹺﺽ ﻓﻴﻀﺮﺏ ﰲ ﺃﺩﱏ َﻫﺠْﻤ ٍﺔ ﻣﻦ ﺍﻹﺑﻞ ﺍﻷﻫﻠﻴﺔ‬ ‫ﺝ ﺍﳉﻤ ﹸﻞ ﻣﻨﻬﺎ ﻟﺒﻌ ﹺ‬ ‫ﻟﻠﺨَﻼﺀ ﺃﻃﻠﺐ ﻗﺎﻟﻮﺍ ‪ :‬ﻭﺭﺑﱠﻤﺎ ﺧﺮ َ‬
‫ﻗﺎﻟﻮﺍ ‪ :‬ﻓﺎﹾﻟ َﻤ ْﻬ ﹺﺮﻳﱠﺔﹸ ﻣﻦ ﺫﻟﻚ ﺍﻟﻨﱢﺘﺎﺝ ‪.‬‬
‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ ‪ :‬ﻫﺬﻩ ﺍﻹﺑ ﹸﻞ ﺍﻟﻮﺣﺸﻴﱠﺔ ﻫﻲ ﺍﳊﹸﻮﺵ ﻭﻫﻲ ﺍﻟﱵ ﻣِﻦ ﺑﻘﺎﻳﺎ ﺇﺑﻞ َﻭﺑَﺎﺭ ﻓﻠﻤﱠﺎ ﺃﻫﻠﻜﻬﻢ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻛﻤﺎ‬
‫ﺖ ﺇﺑﻠﹸﻬﻢ ﰲ ﺃﻣﺎﻛﻨﻬﻢ ﺍﻟﱵ ﻻ َﻳﻄﹸﻮﺭﻫﺎ ﺇﻧْﺴﻲﱞ‬ ‫ﺲ ﻭﺟﺎﺳﻢ ﺑﻘَﻴ ْ‬ ‫ﺴ ﹴﻢ ﻭ َﺟﺪِﻳ َ‬
‫ﺃﻫﻠﻚ ﺍﻷﻣﻢ ﻣﺜ ﹶﻞ ﻋﺎ ٍﺩ ﻭﲦﻮ َﺩ ﻭﺍﻟﻌﻤﺎﻟﻘﺔ ﻭ ﹶﻃ ْ‬
‫ﻂ ﺇﱃ ﺗﻠﻚ ﺍﳉِﻴﺰﺓ ﺑﻌﺾ ﺍﳋﻠﻌﺎﺀ ﹶﺃ ْﻭ َﺑ ْﻌﺾُ ﻣﻦ ﺃﺿﻞﱠ ﺍﻟﻄﺮﻳﻖ ﺣﺜﹶﺖ‬ ‫ﻓﺈﻥ ﺳ ﹶﻘ ﹶ‬

‫ﺖ ﻫﺬﻩ ﺍﳊﻮﺵ ﰲ ﺍﻟﻌُﻤَﺎﻧﻴّﺔ ﻓﺠﺎﺀَﺕ ﻫﺬﻩ ﺍ ﹶﳌ ْﻬ ﹺﺮﻳﱠﺔ ﻭﻫﺬﻩ ﺍﻟﻌﺴﺠﺪﻳﱠﺔ ﺍﻟﱵ‬

‫ﺍﳉﻦﱡ ﰲ ﻭﺟﻬﻪ ﻓﺈ ﹾﻥ ﺃﱀﱠ َﺧﺒَﻠﺘﻪ ﻓﻀ َﺮَﺑ ْ‬
‫ﺗﺴﻤﻰ ﺍﻟﺬﻫﺒﻴﱠﺔ ‪.‬‬
‫ﺏ ** ﺟُﻠﻮﺩُﻫﺎ ﻣِﺜ ﹸﻞ‬‫ﺠ ٌﻢ ﻭﻻ َﻋ َﺮ ْ‬
‫ﻭﺃﻧﺸﺪﱐ ﺳﻌﺪﺍﻥ ﺍﳌﻜﻔﻮﻑ ﻋﻦ ﺃﰊ ﺍﻟﻌﻤﻴﺜﻞ ﻗﻮﻝ ﺍﻟﺮﺍﺟﺰ ‪ ) :‬ﻣﺎ ﺫﻡﱠ ﺇ ْﺑﻠِﻲ َﻋ َ‬
‫ﺠﺮَﺗﺎﻫﺎ ** ﺗﻼﻗﹶﻰ ﺍﻟﻌَﺴﺠﺪﻳﱠ ﹸﺔ ﻭﺍﻟﻠﱠﻄِﻴ ُﻢ ( ﻭﺍﻟﻌﺴﺠﺪ‬ ‫ﺖ ﺑﻀﻴﻖ َﺣ ْ‬
‫ﺐ ( ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) :‬ﺇﺫﺍ ﺍﺻﻄﻜﱠ ْ‬
‫ﺲ ﺍﻟﺬﱠﻫ ْ‬‫ﻃﹶﻮﺍﻭﻳ ﹺ‬
‫ﻣﻦ ﺃﲰﺎﺀ ﺍﻟﺬﻫﺐ ‪.‬‬
‫ﺖ ﺻﺎﺣﺒﹸﺔ ﻳﺰﻳﺪ ﺑﻦ ﺍﻟﻄﱠﺜﹶﺮﻳﱠﺔ ﺣُﻮ ِﺷﻴﱠ ﹰﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻌﲎ ‪.‬‬
‫ﻗﺎﻟﻮﺍ ‪ :‬ﻭﺇﻧﱠﻤﺎ ُﺳﻤﱢﻴ ْ‬
‫ﻭﻗﺎﻝ ﺭﺅﺑﺔ ‪ :‬ﺟﺮﺕ ﺭﺣﺎﻧﺎ ﻣﻦ ﺑﻼﺩ ﺍﳊﹸﻮﺵ‬

‫ﺭﺩ ﻋﻠﻰ ﻣﺎ ﺯﻋﻤﻮﺍ ﻣﻦ ﻣﻄﺮ ﺍﻟﻀﻔﺎﺩﻉ ﻭﺍﻟﺸﺒﺎﺑﻴﻂ‬

‫ﺚ ﻻ ﻣﺎﺀٌ ﻭﻻ ﻭﺣ ﹲﻞ‬
‫ﺐ ﺍﳌﻄﺮ ﲝﻴ ﹸ‬
‫ﺏ ﺑ َﻌ ِﻘ ﹺ‬
‫ﻉ ﺍﻟﱵ ﺗُﺼﺎ ُ‬
‫ﻭﺃﻣﺎ ﺍﻟﺬﻱ ﺯﻋﻢ ﺃﻧﱠﻬﻢ ﻣُﻄِﺮﻭﺍ ﺍﻟﺸﱠﺒﻮﻁ ﻓﺈﻧﻪ ﳌﺎ ﻇﻦّ ﺃﻥﱠ ﺍﻟﻀﻔﺎﺩ َ‬
‫ﺸﻚﱠ ﺃﻧﱠﻬﺎ ﻛﺎﻧﺖ ﰲ ﺍﻟﺴﺤﺎﺏ ﻭﻋﻠﻢ‬ ‫ﻭﻻ ﻋﲔٌ ﻭﻻ ﺷﺮﻳﻌﺔ ﻓﺈﻬﻧﻢ ﺭﺑﱠﻤﺎ ﺭﺃﹶﻭﻫﺎ ﻭﺳﻂ ﺍﻟﺪﱠ ﻭﱢ ﻭﺍﻟﺪﱠﻫﻨﺎﺀ ﻭﺍﻟﺼﱠﻤﱠﺎﻥ ﻭﱂ ﻳ ُ‬
‫ﺴ َﺮ‬‫ﺱ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻈﻦﱢ ﺍﻟﺴﻤﻚ ﰒ ﺟ َ‬ ‫ﺃﻧﱠﻬﺎ ﺗﻜﻮﻥ ﰲ ﺍﻷﻬﻧﺎﺭ ﻭﻣﻨﺎﺑﻊ ﺍﳌﻴﺎﻩ ﻭﻟﻴﺲ ﺫﻟﻚ ﻣﻦ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﻗﺎ َ‬
‫ﻉ ﺇﳕﺎ ﻫﻲ ﺷﻲﺀٌ ﻳُﺨﻠﹶﻖ ﺗﻠﻚ ﺍﻟﺴﺎﻋﺔ ﻣﻦ ﻃﺒﺎﻉ ﺍﳌﺎﺀ ﻭﺍﳍﻮﺍﺀ ﻭﺍﻟﺰﻣﺎ ِﻥ‬
‫ﻓﺠﻌ ﹶﻞ ﺍﻟﺴﻤﻚ َﺷﺒﱡﻮﻃﹰﺎ ﻭﺗﻠﻚ ﺍﻟﻀﻔﺎﺩ ُ‬
‫ﻭﺗﻠﻚ ﺍﻟﺘﱡﺮْﺑﺔ ﻋﻠﻰ ﻣﻘﺎﺩﻳ َﺮ ﻭﻣﻘﺎﺑﻼﺕ ﻭﻋﻠﻰ ﻣﺎ ﺃﺟﺮﻯ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻧﺸﺄﺓ ﺍﳋﻠﻖ ‪( .‬‬

‫ﺍﻣﺘﻨﺎﻉ ﺍﻟﺘﻼﻗﺢ ﺑﲔ ﺑﻌﺾ ﺍﻷﺟﻨﺎﺱ ﺍﳌﺘﻘﺎﺭﺑﺔ‬

 ‫ﻭﻗﺪ ﺗُﻌﺮﻑ ﺍﻟﻘﺮﺍﺑ ﹸﺔ ﺍﻟﱵ ﺗﻜﻮﻥ ﰲ ﺭﺃﻱ ﺍﻟﻌﲔ ﺑﲔ ﺍﻟﺸﻜﻠﲔ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻓﻼ ﻳﻜﻮﻥ ﺑﻴﻨﻬﻤﺎ ﺗﺴﺎﻓﹸﺪٌ ﻭﻻ ﺗﻼﻗﹸﺢ‬
‫ﳉﺮْﺫﺍﻥ ﻓﻠﻴﺲ ﺑﺎﻟﻌﺠَﺐ ﰲ ﺍﻟﺒﻘﺮ ﻭﺍﳉﻮﺍﻣﻴﺲ ﺃﻥ ﺗﻜﻮﻥ ﻛﺬﻟﻚ ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﺍﳋِﻼﺳﻲﱠ‬ ‫ﻛﺎﻟﻀﺄﻥ ﻭﺍﳌﻌﺰ ﻭﻛﺎﻟﻔﺄﺭ ﻭﺍ ﹸ‬
‫ﻣﻦ ﺍﻟﺪﺟﺎﺝ ﻭﺍﻟﺪﱢﻳَﻜﺔ ﻭﻫﻮ ﺍﻟﺬﻱ ﲣﻠﱠ َﻖ ﻣﻦ ﺑﲔ ﺍﳌﻮﻟﱠﺪﺍﺕ ﻭﺍﳍِﻨﺪﻳﱠﺎﺕ ﻭﻫﻲ ﲢﻤﻞ ﺍﻟﻠﺤﻢ ﻭﺍﻟﺸﺤﻢ ‪.‬‬
‫ﻼ ﺑﻌﺪ ﻃﺮﺡ‬
‫ﺴﻌَﺪﺓ ﺩﺟﺎﺟﺔ ﻭﻭُﺯ ﹶﻥ ﻓﻴﻬﺎ ﺳﺒﻌﺔ ﻋﺸ َﺮ ﺭﹺﻃ ﹰ‬
‫ﻭﺯﻋﻢ ﱄ ﻣﺴﻌﻮﺩ ﺑﻦ ﻋﺜﻤﺎﻥ ﺃﻧﻪ ﺃﻫﺪﻯ ﺇﱃ ﻋﻤﺮﻭ ﺑﻦ َﻣ ْ‬
‫ﺍﻷﺳﻘﺎﻁ ﻭﺇﺧﺮﺍﺝ ﺍﳊﺸﻮﺓ ‪.‬‬

‫ﻭﺭﺃﻳﻨﺎ ﺍﳋِﻼﺳﻲﱠ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺘﺨﻠﱠﻖ ﺑﲔ ﺍﳊﺒﺸﻲﱢ ﻭﺍﻟﺒﻴﻀﺎﺀ ﻭﺍﻟﻌﺎﺩ ﹸﺓ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﺮﻛﻴﺐ ﺃﻧﻪ ﳜﺮﺝ ﺃﻋﻈ َﻢ‬
‫ﻣﻦ ﺃﺑ ﻮَﻳﻪ ﻭﺃﻗﻮﻯ ﻣﻦ ﺃﺻﻠﹶﻴﻪ ﻭﻣ ﹾﺜ ِﻤﺮَﻳﻪ ﻭﺭﺃﻳﻨﺎ ﺍﻟَﺒ ْﻴﺴَﺮﻱﱠ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﻫﻮ ﺍﻟﺬﻱ ﻳُﺨﻠﹶﻖ ﻣﻦ ﺑﲔ ﺍﻟﺒﻴﺾ ﻭﺍﳍﻨﺪ ﻻ‬
‫ﺝ ﻋﻠﻰ ﻣﻘﺪﺍﺭ ﺿﺨﻢ ﺍﻷﺑﻮﻳﻦ ﻭﻗﻮّﻬﺗﻤﺎ ﻭﻟﻜﻨﻪ ﳚﻲ ُﺀ ﺃﹶﺣﺴ َﻦ ﻭﺃﻣﻠﺢ ﻭﻫﻢ ﻳﺴﻤﱡﻮ ﹶﻥ ﺍﳌﺎ َﺀ ﺇﺫﺍ‬ ‫ﳜﺮﺝ ﺫﻟﻚ ﺍﻟﻨﱢﺘﺎ ُ‬
‫ﺧﺎﻟﻄﺘﻪ ﺍﳌﻠﻮﺣﺔ ﺑﻴﺴﺮﹰﺍ ﻗﻴﺎﺳﹰﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﺮﻛﻴﺐ ﺍﻟﺬﻱ ﺣﻜﹶﻴﻨﺎ ﻋﻦ ﺍﻟﺒﻴﺾ ﻭﺍﳍﻨﺪﻳﺎﺕ ﻭﺭﺃﻳﻨﺎ ﺍﳋِﻼﺳﻲﱠ ﻣﻦ‬
‫ﺍﻟﻜﻼﺏ ﻭﻫﻮ ﺍﻟﺬﻱ ﻳُﺨﻠﹾﻖ ﺑﲔ ﺍﻟﺴﱠﻠﹸﻮﻗﻲﱢ ﻭﻛﻠﺐ ﺍﻟﺮﺍﻋﻲ ﻭﻻ ﻳﻜﻮﻥ ﺫﻟﻚ ﻣﻦ ﺍﻟﺰﱢﺋﲏ ﻭﺍﻟﻘﻠﻄﻲ ﻭﻣﻦ ﻛﻼﺏ‬
‫ﳋ ﹾﻠ ﹺﻖ ﺍﳌﺮﻛﱠﺐ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ‪.‬‬
‫ﺍﻟﺪﱡﻭﺭ ﻭﺍﳊﺮﱠﺍﺱ ﻭﺳﻨﻘﻮﻝ ﰲ ﺍﻟﺴﱢﻤْﻊ ﻭﺍﻟﻌِﺴﺒﺎﺭ ﻭﰲ ﻏﲑﹺﳘﺎ ﻣﻦ ﺍ ﹶ‬
‫ﺃﻃﻮﻝ ﺍﻟﻨﺎﺱ ﺃﻋﻤﺎﺭﹰﺍ ﻭﺫﻛﺮﻭﺍ ﺃﻧﱠﻬﻢ ﻭﺟﺪﻭﺍ ﺃﻃﻮ ﹶﻝ ﺃﻋﻤﺎﺭ ﺍﻟﻨﺎﺱ ﰲ ﺛﻼﺛﺔ ﻣﻮﺍﺿﻊ ‪ :‬ﺃ ﻭﱠﳍﺎ َﺳﺮْﻭﲪﲑ ﰒ ﻓﹶﺮﻏﺎﻧﺔ ﰒ‬
‫ﺍﻟﻴﻤﺎﻣﺔ ﻭﺇﻥﹼ ﰲ ﺍﻷﻋﺮﺍﺏ ﻷﻋﻤﺎﺭﹰﺍ ﺃﻃﻮﻝ ﻋﻠﻰ ﹶﺃﻥﱠ ﳍﻢ ﰲ ﺫﻟﻚ ِﻛﺬﹾﺑﹰﺎ ﻛﺜﲑﹰﺍ ﻭﺍﳍﻨ ُﺪ ﺗُﺮﰊ ﻋﻠﻴﻬﻢ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ‬
‫ﻫﻜﺬﺍ ﻳﻘﻮﻝ ﻋﻠﻤﺎﺀ ﺍﻟﻌﺮﺏ ‪.‬‬

‫ﲔ ﻓﺘًﻰ ِﻣ ْﻦ ﻓﺘﻴﺎ ِﻥ‬

‫ﺃﺛﺮ ﺍﻟﻨﺒﻴﺬ ﰲ ﻋﻤﺮ ﺍﻹﻧﺴﺎﻥ ﻭﻛﺎﻥ ﻋﺜﻤﺎ ﹸﻥ ﻣﺎﺵ ﻭﻳﺰﺍﻝ ﻭﺟﺬﻋﺎﻥ ﻳﺬﻛﺮﻭﻥ ﺃﻧّﻬﻢ ﻋﺪﱡﻭﺍ ﺃﺭﺑﻌ َ‬
‫ﺼ ﻮْﺍ ﻋﺸﺮﻳ َﻦ ﻣﻦ ﻗﺮﻳﺶ ﻭﻋﺸﺮﻳﻦ ﻣﻦ ﺛﻘﻴﻒ ﻭﺗﻮﺧﱠﻮﺍ ﺍﳌﺘﺠﺎ ﻭﹺﺭﻳﻦ ﰲ ﺍﶈﻠﱠﺔ‬ ‫ﻗﺮﻳﺶ ﻭﺛﻘﻴﻒ ﺃﻋﺬﺍ َﺭ ﻋﺎ ﹴﻡ ﻭﺍﺣﺪ ﻓﺄﺣ َ‬
‫ﻭﺍﳌﺘﻘﺎﺭﹺﺑﲔ ﰲ ﺍﻟﺪﱡﻭﺭ ﻣﻦ ﺍﳌﻮﻓﱠﺮﻳﻦ ﻋﻠﻰ ﺍﻟﻨﺒﻴﺬ ﻭﺍﳌﻘﺼﻮﺭﻳﻦ ﻋﻠﻰ ﺍﻟﺘﻨﺎﺩُﻡ ﻭﺃﻧّﻬﻢ ﺃﺣﺼَﻮﺍ ﻣﺜ ﹶﻞ ﺫﻟﻚ ﺍﻟﻌﺪﺩ ﻭﺃﺷﺒﺎَﻩ‬
‫ﻑ ﺷﺮﺍﺑﹰﺎ ﺇﻻ ﺍﳌﹶﺎ َﺀ ﻓﺬ ﹶﻛﺮُﻭﺍ ﹶﺃﻧﱠ ُﻬ ْﻢ ﻭﺟﺪُﻭﺍ ﺑﻌ َﺪ ﻣﺮﻭ ﹺﺭ ﺩﻫ ﹴﺮ ﻋﺎﻣﱠ ﹶﺔ ﻣﻦ‬
‫ﺃﻭﻟﺌﻚ ﰲ ﺍﻟﺴﱢﻦ ﳑﱠﻦ ﻻ ﻳﺬﻭﻕ ﺍﻟﻨﺒﻴ ﹶﺬ ﻭﻻ ﻳﻌﺮ ُ‬
‫ﻛﺎﻥ ﻳﺸ َﺮﺏُ ﺍﻟﻨﺒﻴ ﹶﺬ ﺣﻴّﹰﺎ ﻭﻣﻦ ﻻ ﻳﺸﺮﺑﻪ ﻗﺪ ﻣﺎﺕ ﻋﺎﻣﱠﺘُﻬﻢ ﻭﻛﺎﻧﻮﺍ ﻗﺪ ﺑﻠﻐﻮﺍ ﰲ ﺍﻟﺴﻦﱢ ﺃﻣﺎ ﻋﺜﻤﺎﻥ ﻭﻳﺰﺍﻝ ﻓﻜﺎﻧﺎ ﻣﻦ‬
‫ﺍﳌﻌﻤﱠﺮﻳﻦ ﻭﻗﺪ ﺭﺃﻳﺘﻬﻤﺎ ﲨﻴﻌﹰﺎ ﻭﱂ ﺃﹶﲰﻊ ﻫﺬﺍ ﻣﻨﻬﻤﺎ (‬
‫ﻕ ﻓﻴﻪ ﻣﻦ ﺍﻟﻜﺬﺏ ﻭﻣﺎ ﳚﻮﺯ ﻭﻣﺎ ﻻ ﳚﻮﺯ ﺇﻥ‬
‫ﺏ ﰲ ﻣﻮﺿﻌﻪ ﻣﻦ ﺫﻛﺮ ﺍﳌﻌﻤﱠﺮﻳﻦ ﻭﳕﻴﱢﺰ ﺍﻟﺼﺪ َ‬ ‫ﻭﺳﻨﺄﰐ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺒﺎ ﹺ‬
‫ﺷﺎﺀ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ‬

‫ﺑﻌﺾ ﻣﺎ ﻳﻌﺮﺽ ﻟﻠﺨﺼﻴﺎﻥ‬

‫ﲑ ﺫﻟﻚ ﻭﻻ ﺳﻴّﻤﺎ ﺇﺫﺍ ﺑﺎﺕ ﺃﺣﺪُﻫﻢ ﳑﺘﻠﺌﹰﺎ ﻣﻦ ﺍﻟﻨﺒﻴﺬ ‪.‬‬ ‫ﻭﻣﺎ ﺃﹶﻛﺜﺮ ﻣﺎ ﻳﻌﺮﺽ ﻟﻠﺨﺼﻴﺎﻥ ﺍﻟﺒﻮ ﹸﻝ ﰲ ﺍﻟﻔﺮﺍﺵ ﻭﻏ ﹺ‬
‫ﻭﻳﻌﺮﺽ ﳍﻢ ﺃﻳﻀﹰﺎ ﺣﺐﱡ ﺍﻟﺸﺮﺍﺏ ﻭﺍﻹﻓﺮﺍﻁ ﰲ ﺷﻬﻮﺗﻪ ﻭﺷﺪﱠﺓ ﺍﻟﻨﱠﻬﻢ ‪.‬‬
‫ﻑ ﻭﺫﻟﻚ ﺃﻳﻀﹰﺎ‬
‫ﺨﻔِﺲ ﻭﺣﺐﱡ ﺍﻟﺼﱢ ْﺮ ِ‬‫ﻭﻳﻌﺮﺽ ﳍ ْﻢ ﺃﻳﻀﹰﺎ ﺇﻳﺜﺎﺭ ﺍﳌ ْ‬
‫ﻣّﻤﺎ ﻳﻌﺮﺽ ﻟﻠﻨﺴﺎﺀ ﻭﺍﻹﻓﺮﺍﻁ ﰲ ﺷﻬﻮﻬﺗﻦﱠ ﻭﺷﺪﱠﺓ ﺍﳍﻤﱠﺔ ﳍﻦﱠ ﻭﺍﻟﻐﲑﺓ ﻋﻠﻴﻬﻦﱠ ﻭﳛﺘﻠﻤﻮﻥ ﻭﳚﻨﺒُﻮﻥ ﻭﻳﻐﺘﺴﻠﻮﻥ ﻭﻳﺮﻭﻥ‬
‫ﺍﳌﺎ َﺀ ﻏﹶﲑ ﺍﻟﺮﺍﺋﻖ ﻭﻻ ﺍﻟﻐﻠﻴﻆ ﺍﻟﺬﻱ ﻟﻪ ﺭﻳﺢ ﻃﻠﻊ ﺍﻟﻔﹸﺤﱠﺎﻝ ‪.‬‬
‫ﲑ ﺃﻭ ﺟﺎٍﻩ ﻋﺮﻳﺾ ﺣﺘﱠﻰ ﺭﺑﱠﻤﺎ ﻛﺎﻥ‬
‫ﻭﻳﻌﺮﺽ ﻟﻠﺨﺼﻲﱢ ﺷﺪﱠﹸﺓ ﺍﻻﺳﺘﺨﻔﺎﻑ ﲟﻦ ﱂ ﻳﻜﻦ ﺫﺍ ﺳﻠﻄﺎﻥ ﻋﻈﻴﻢ ﺃﻭ ﻣﺎﻝ ﻛﺜ ﹴ‬
‫ﺾ ﻣﻦ ﻋﺴﻰ ﺃﻥ ﻳﺘﻘﺪﱠﻡ ﻫﺆﻻﺀ ﺍﳌﺬﻛﻮﺭﻳﻦ ﺍﻟﺬﻳﻦ ﻳﻜﻮﻥ ﺍﳋﺼﻲﱡ ﻛﻠِﻔﹰﺎ ﻬﺑﻢ ﻭﺑﺘﻌﻈﻴﻤﻬﻢ ﻭﻣُﻐﺮَﻣﹰﺎ‬ ‫ﻋﻨﺪ ﻣﻮﻻﻩ ﺑﻌ ُ‬
‫ﺏ ﻭﺍﳊﺴﺐ ﻭﰲ ﺑُ ْﻌ ِﺪ ﺍﳍﻤﱠﺔ ﻭﻛﺮﻡ ﺍﻟﺸﱢﻴﻤﺔ ﻓﻴﻌﻤِﺪ ﻋﻨﺪ ﺩﺧﻮﻝ ﺫﻟﻚ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﻟﻪ ﺍﻟﺴﻠﻄﺎ ﹸﻥ‬ ‫ﲞﺪﻣﺘﻬﻢ ﰲ ﺍﻷﺩ ﹺ‬
‫ﲑ ﳏﺘﻔﻞ ﺑﺬﻟﻚ ﻭﻻ‬ ‫ﺐ ﺍﻟﺸﺮﻳﻒ ﻓﻴﻨﺰﹺﻋﻪ ﻣﻦ ﲢﺖ ِﻣ ْﺮﻓﹶﻘ ِﻪ ﻏ َ‬
‫ﻭﺍﳉﺎُﻩ ﻭﺍﳌﺎ ﹸﻝ ﺇﱃ ﻣﺘﱠﻜﺄ ﻫﺬﺍ ﺍﻷﺩﻳﺐ ﺍﻟﻜﺮﱘ ﻭﺍﳊﺴﻴ ﹺ‬
‫ﺾ ﺍﻟﻔﻮﺕ ﻭﻳﻔﻌﻞ‬ ‫ﻣﻜﺘﺮﺙ ﳌﺎ ﻓﻴﻪ ﻭﻳﻀﻌُﻪ ﻟﻪ ﻣﻦ ﻏﲑ ﹶﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﻣﻮﺿﻊ ﺍﳌﺮﺍﻓ َﻖ ﺑﻌﻴﺪﹰﺍ ﺃﹶﻭ ﻛﺎﻥ ﺫﻟﻚ ﳑﱠﺎ ﻳﻔﹸﻮﺕ ﺑﻌ َ‬
‫ﺐ ﺍﳉﺎِﻩ ﺃﺑﺪﹰﺍ‬
‫ﺫﻟﻚ ﻭﺇﻥ ﻛﺎﻥ ﻳﻌﺎﺷﺮ ﻫﺬﺍ ﺍﻷﺩﻳﺐ ﺍﻟﻜﺮﱘ ﻣﻮﻻﻩ ﻭﻫﻮ ﻋﻠﻰ ﻳﻘﲔ ﺃﻧﻪ ﻻ ﻳﺮﻯ ﺫﻟﻚ ﺍﳌﻮﺳَﺮ ﻭﺻﺎﺣ َ‬
‫‪.‬‬
‫ﻀﻬُﻢ ﺯﺍﺩ ﻋﻠﻰ ﺫﻟﻚ ﺣﺘﱠﻰ ﺣَﺮﱠﻡ ﺧِﺼﺎﺀ‬ ‫ﺃﻗﻮﺍﻝ ﰲ ﺧﺼﺎﺀ ﺍﳋﻴﻞ ﻭﻗﺪ ﺣﺮﱠﻡ ﺑﻌﻀﻬﻢ ﺧِﺼﺎ َﺀ ﺍﳋﻴﻞ ﺧﺎﺻﱠﺔ ﻭﺑﻌ ُ‬
‫ﺱ ﺍﳌﻨﻔﻌَﺔ ﺃﹶﻭ ﻋﻠﻰ‬‫ﺍﻟﺒﻬﺎﺋﻢ ﻭﻗﺎﻝ َﺑ ْﻌﻀُﻬُ ْﻢ ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﳋِﺼﺎﺀُ ﺇﻧﱠﻤَﺎ ﺍﺟﺘﻠﹶﺒﻪ ﻓﺎﻋﻠﻪ ﹶﺃ ْﻭ َﺗ ﹶﻜﻠﹼﻔﻪُ ﺻﺎﺣُﺒُﻪ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﺘﻤﺎ ﹺ‬
‫ﻃﺮﻳ ﹺﻖ ﺍﻟﺘﺠﺎﺭﺓ‬

‫ﻓﺬﻟﻚ ﺟﺎﺋﺰ ﻭﺳﺒﻴﻠﹸﻪ ﺳﺒﻴﻞ ﺍﳌِﻴﺴَﻢ ﻓﹶﺈﻥﹼ ﺍﳌِﻴﺴﻢ ﻧﺎﺭ ﻭ ﺃﹶﳌﻪ ﳚﻮ ُﺯ ﻛﻞﱠ ﺃﱂ ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﺇﺑ ﹶﻞ ﺍﻟﺼﺪَﻗﺔ ﻣﻮﺳُﻮﻣﺔ ﻭﻭﲰَﺖ‬
‫ﻑ ﺍﻟﻨﱠﻌﻢ ﰲ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﻣِﺜﻞ ﺻﻨﻴﻌِﻬﺎ ﰲ ﺍﳉﺎﻫﻠﻴﱠﺔ ﻭﻗﺪ ﻛﺎﻧﺖ ﺍﻟﻘﹶﺼﻮﺍ ُﺀ ﻧﺎﻗﺔ ﺍﻟﻨﱯ‬ ‫ﺏ ﺍﳋﻴ ﹶﻞ ﻭﲨﻴ َﻊ ﺃﺻﻨﺎ ِ‬
‫ﺍﻟﻌﺮ ُ‬
‫ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻮﺳﻮﻣﺔ ﻭﻛﺬﻟﻚ ﺍﻟﻌﻀْﺒﺎ ُﺀ ‪.‬‬
‫ﲑ ﺷﺒﻴﻪ ﺑﺎﳌﻴﺴﻢ ﻷﻥﱠ ﰲ ﺍﳋﺼﺎﺀ ﻣﻦ ﺷﺪﱠﺓ ﺍﻷ ﹺﱂ ﻭﻣﻦ ﺍﳌﹸﺜﻠﺔ ﻭﻣﻦ ﻗﻄﹾﻊ ﺍﻟﻨﱠﺴْﻞ ﻭﻣﻦ‬ ‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ ‪ :‬ﺍﳋِﺼﺎﺀ ﻏ ُ‬
‫ﺺ ﳌﻮﺍﺩﱢ ﺍﻟﻘﻮﻯ ﻣﺎ ﻟﻴﺲ ﰲ ﺍﳌﻴﺴﻢ ﻭﻏﲑﻩ ﻭﻫﻮ (‬ ‫ﺺ ﻋﻠﻰ ﺍﻷﻋﻀﺎﺀ ﻭﺍﻟﻨﻘ ﹺ‬ ‫ﺇﺩﺧﺎﻝ ﺍﻟﻨﻘ ﹺ‬
‫ﺑﻘﻄﻊ ﺍﻷَﻟﻴﺔ ﺃﺷﺒَﻪ ﻭﺍﻟﺴﱢ َﻤﺔﹸ ﺇﻧﱠﻤَﺎ ﻫﻲ ﹶﻟﺬﹾﻋﺔ ﻭﺍﳋﺼﺎ ُﺀ ﳎﺎ ﻭﹺﺯٌ ﻟﻜﻞﱢ ﺷﺪﻳﺪﺓ ‪.‬‬
‫ﻕ ﺑﺎﻟﻘﻄﻴﻊ ﻭﺧﻴﻒ ﻋﻠﻴﻬﺎ ﻣﻦ‬ ‫ﺱ ﺑﻘﻄﻊ ﺍﻷَﻟﻴ ِﺔ ﺇﺫﺍ ﻣَﻨﻌﺖ ﹺﺑﺜِﻘ ِﻠﻬَﺎ ﺃﻭ ِﻋﻈﹶﻤﻬﺎ ﺍﻟﺸﺎ ﹶﺓ ﻣﻦ ﺍﻟﻠﱠﺤﺎ ﹺ‬
‫ﻗﺎﻝ ﺍﻟﻘﻮﻡ ‪ :‬ﻭﻻ ﺑﺄ َ‬
‫ﻆ ﻓﻴﻪ ﻟﺮ ﺏﱢ‬
‫ﻆ ﻭﺇﻧﱠﻤﺎ ﺍﳊ ﱡ‬
‫ﺍﻟﺬﺋﺐ ﻭﻗﻄ ُﻊ ﺍﻷﻟﻴﺔ ﰲ ﺟﻮﺍﺯ ﺍﻟﻌﻘﻮﻝ ﺃﺷﺒ ُﻪ ﻣﻦ ﺍﳌﻴﺴﻢ ﻷﻥﱠ ﺍﳌِﻴﺴ َﻢ ﻟﻴﺲ ﻟﻠﺒﻌﲑ ﻓﻴﻪ ﺣ ﱞ‬
‫ﺍﳌﺎﻝ ﻭﻗﻄ ُﻊ ﺍﻷﻟﻴ ِﺔ ﻣﻦ ﺷﻜﻞ ﺍﳋِﺘﺎﻥ ﻭﻣﻦ ﺷﻜﻞ ﺍ ﹾﻟَﺒﻂﱢ ﻭﺍﻟﻔﺼْﺪ ﻭﻣﻦ ﺟﻨﺲ ﺍﻟ ﻮَﺟُﻮﺭ ﻭﺍﻟﺒﻴﻄﺮﺓ ﻭﻣﻦ ﺟﻨﺲ ﺍﻟﻠﱠﺪُﻭﺩ‬
‫ﻭﺍﳊِﺠﺎﻣﺔ ﻭﻣﻦ ﺟﻨﺲ ﺍﻟﻜﻲﱢ ﻋﻨﺪ ﺍﳊﺎﺟﺔ ﻭﻗﻄﻊ ﺍﳉﺎﺭﺣﺔ ﺇﺫﺍ ﺧِﻴﻒ ﻋﻠﻴﻬﺎ ﺍ َﻷ ِﻛﻠﹶﺔ ﻭﺳﻢ ﺍﻹﺑﻞ‬

‫ﺸﺮَﺏ ﺑﹺﺴﻤﺎﻬﺗﺎ ﻭﻻ ُﺗﺬﹶﺍﺩ ﻋﻦ ﺍﳊﻮﺽ‬‫ﻗﺎﻝ ﺍﻷ ﻭﱠﻟﻮﻥ ‪ :‬ﺑﻞ ﻟﻌﻤﺮﻱ ﺇﻥﱠ ﻟﻺﺑﻞ ﰲ ﺍﻟﺴﱢﻤﺎﺕ ﻷﻋﻈ َﻢ ﺍﳌﻨﺎﻓﻊ ﻷ ﻬﻧﱠﺎ ﻗﺪ ﺗ ْ‬
‫ﻀ ﱡﻞ ﻓﺘُﺆْﻭَﻯ ﻭﺗُﺼﺎﺏ ﰲ ﺍﳍﹸ ﻮَﺍﺷﺎﺕ ﻓﺘُﺮﺩّ ‪.‬‬
‫ﺇﻛﺮﺍﻣﹰﺎ ﻷﺭﺑﺎﻬﺑﺎ ﻭﻗﺪ ﺗ ِ‬
‫ﺕ ﺍﳋﻴﻞ ﻭﺍﻟﺒﻐﺎ ﹺﻝ ﻭﺍﳊﻤﲑ ﻭﺍﻟﻐﻨﻢ ﻭﺑﻌ ُﺪ ﻓﻜﻴﻒ ﻧﺴﺘﺠﻴﺰ ﺃ ﹾﻥ ﻧَﻌﻤﱠﻬﺎ ﺑﺎﻹﺣﺮﺍﻕ‬‫ﻗﺎﻟﻮﺍ ‪ :‬ﻓﺈﻧﺎ ﻻ ﻧﺴﺄﻟﻜﻢ ﺇﻻﹼ ﻋﻦ ﲰﺎ ِ‬
‫ﲑ ﻭﺍﺣﺪ ﰒ ﻋﺴﻰ ﹶﺃﻻﱠ ﳛﺘﺎﺝ ﻣﻦ ﲨﻴﻊ ﺫﻟﻚ ﰲ ﲨﻴﻊ ﻋﻤﺮﻩ ﺇﻻﹼ ﺇﱃ‬ ‫ﻒ ﺑﻌ ﹴ‬
‫ﺑﺎﻟﻨﺎﺭ ﻷﻣَﺮ ﻋﺴﻰ ﺃﻻﱠ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﻣﻦ ﺃﻟ ِ‬
‫َﺷﺮْﺑ ٍﺔ ﻭﺍﺣﺪﺓ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻘﻮﻡ ‪ :‬ﺇﻧﱠﻤَﺎ ﺍﳌﻴﺎﺳﻢ ﰲ ﺍﻟﻨﱠﻌَﻢ ﺍﻟﺴﺎﺋﻤﺔ ﻛﺎﻟﺮﱡﻗﻮﻡ ﰲ ﺛﻴﺎﺏ ﺍﻟﺒَﺰﱠﺍﺯ ﻭﻣﱴ ﺍﺭﺗﻔﻌﺖ ﺍﻟﺮﻗﻮ ُﻡ ﻭﻣُﻨﹺﻌﺖ ﺍﳌﻴﺎﺳﻢ‬
‫ﺍﺧﺘ ﹶﻠﻄﹶﺖ ﺍﻷﻣﻮﺍﻝ ﻭﺇﺫﺍ ﺍﺧﺘﻠﻄﺖ ﺃﻣ ﹶﻜ َﻦ ﻓﻴﻬﺎ ﺍﻟﻈﻠﻢ ﻭﺍﳌﻈﻠﻮ ُﻡ ﺑﺎﺫﻝﹲ ﻧﻔﺴَﻪ ﺩﻭ ﹶﻥ ﺍﳌﻌﻴﺸﺔ ﻭﺍ ﹶﳍﻀِﻴﻤﺔ ‪.‬‬
‫ﻭﻗﺎﻟﻮﺍ ‪ :‬ﻟﻴﺲ ﻗﻄ ُﻊ ﺍﻷﻟﻴ ِﺔ ﻛﺎﺠﻤﻟﺜﱠﻤﺔ ﻭﻛﺎﻟﺸﻲﺀ ﺍﳌﺼﺒﻮﺭ ﻭﻗﺪ ﻧُﻬﹺﻴﻨﺎ ﻋﻦ ﺇﺣﺮﺍﻕ ﺍﳍﻮﺍﻡﱢ ﻭﻗﻴﻞ ﻟﻨﺎ ‪ :‬ﻻ ﺗﻌﺬﱢﺑﻮﺍ ﺑﻌﺬﺍﺏ‬
 ‫ﺐ ﺍﺠﻤﻟﺜﱠﻤﺔ ﻳﻘﺪِﺭ ﺃﻥ ﻳﺮﻣ َﻲ ﺇﻥ ﻛﺎﻥ ﺑﻪ ﺗﻌﻠﱡﻢ‬
‫ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻭﺍﳌﻴﺴ ُﻢ ﻧﺎﺭ ﻭﻗﻄ ُﻊ ﺍﻷَﻟﻴﺔ ﻣﻦ ﺷﻜﻞ ﹶﻗ ﹾﻄ ﹺﻊ ﺍﻟﻌﺮﻭﻕ ﻭﺻﺎﺣ ُ‬
‫ﺍﻟﺮﻣﺎﻳﺔ ﺷﻴﺌﹰﺎ ﻻ ﻳﺄﱂ ﻭﱂ ﻳُ ْﻨ َﻪ ﻋﻦ ﺗﻌﺬﻳﺒﻪ ﹶﻓﻤَﺎ ﻳَﺮﺩﱡ ﺍﻟﺸﻲﺀ ﺍﳌﺼﺒﻮﺭ ﻣﻦ ﺍﻟﻌﺬﺍﺏ َﻣ َﺮﺩّﹰﺍ ﺑﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ﺍﻟﻘﻮﻝ ﰲ‬
‫ﻧﻘﺺ ﺑﻌﺾ ﺃﺟﺰﺍﺀ ﺍﳊﻴﻮﺍﻥ ﺃﻭ ﻧﻘﻀﻬﺎ ﺃﻭ ﺇﻳﻼﻣﻬﺎ‬

‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ ‪ :‬ﻟﻴﺲ ﻟﻚ ﺃﻥ ﺗُﺤﺪِﺙ ﰲ ﲨﻴﻊ ﺍﳊﻴﻮﺍ ِﻥ ﺣﺪﺛﹰﺎ ﻣﻦ ﻧ ﹾﻘ ﹴ‬

‫ﺾ ﺃﻭ ﻧﻘﺺ ﺃﻭ ﺇﻳﻼﻡ ﻷﻧﻚ ﻻ ﲤﻠﻚ ﺍﻟﻨﺸﺄﹶﺓ‬
‫ﻭﻻ ﳝﻜﻨﻚ ﺍﻟﺘﻌﻮﻳﺾ ﻟﻪ ﻓﺈﺫﺍ ﺃﺫﻥ ﻟﻚ ﻣﺎﻟﻚ ﺍﻟﻌﲔ ﺑﻞ ﳐﺘﺮﻋﻪ ﻭﻣﻨﺸﺊ ﺫﺍﺗﻪ‬

‫ﻭﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺗﻌ ﻮﻳﻀﻪ ﻭﻫﻮ ﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞﱠ ﺣﻞﱠ ﻟﻚ ﻣﻦ ﺫﻟﻚ ﻣﺎ ﻛﺎﻥ ﻻ ﳛﻞﹼ ﻭﻟﻴﺲ ﻟﻚ ﰲ ﺣُﺠﱠﺔ ﺍﻟﻌﻘﻞ ﺃﻥ‬
‫ﺗﺼﻨ َﻊ ﻬﺑﺎ ﺇﻻﹼ ﻣﺎ ﻛﺎﻥ ﺑﻪ ﻣﺼﻠﺤﺔﹲ ﻛﻌﻼﺝ ﺍﻟﺪﱠﺑَﺮ ﻭﻛﺎﻟﺒﻴﻄﺮﺓ ‪.‬‬
‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ ‪ :‬ﻟﻨﺎ ﺃﻥ ﻧﺼﻨ َﻊ ﻛﻞﱠ ﻣﺎ ﻛﺎﻥ ﻳُﺼﻨَﻊ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺑﻌﺪَﻩ (‬
‫ﻑ ﻭﺍﻟﺮﺩﱢ ﻭﺍﳌﻔﺎﺭﻗﺔ‬
‫ﺾ ﻣﻦ ﲨﺎﻋﺘﻬﻢ ﰲ ﻃﺮﻳﻖ ﺍﳋﻼ ِ‬ ‫ﳑّﺎ ﱂ ﻳﻜﻦ ﻣﺪﻓﻮﻋﹰﺎ ﻋﻨ َﺪ ﺑﻌﻀﻬﻢ ﺇﻻﹼ ﺃﻥ ﻳﻜﻮﻥ َﻧ ْﻬﻲُ ﺫﻟﻚ ﺍﻟﺒﻌ ﹺ‬
‫ﻭﻻ ﻳﻜﻮﻥ ﻋﻨﺪﻫﻢ ﻗﻮ ﹰﻻ ﻣﻦ ﺍﻷﻗﺎﻭﻳﻞ ﻓﺈﻥﱠ ﺫﻟﻚ ﰲ ﺳﺒﻴﻞ ﺍﻟﻌﻼﺝ ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﺍﳌﺘﻜﻠﱢﻒ َﻳ ْﻌ ﹺﺮﻑُ ﻭﺟ َﻪ ﺍﳌﻼﻡ‬
‫ﻚ ﻣﻌﺮﻭﻑ ﻭﺇﻥ ﻛﺎﻥ ﺧﺎﺭﺟﹰﺎ ﻣﻦ ﺫﻟﻚ ﺍﳊﺪﱢ ﻓﻘﺪ ﻋﻠﻤﻨﺎ ﺃﻧﱠﻪ ﹸﺃﺑﻴﺢ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﺘﻌﺒﱡﺪ ﻭﺍﶈﻨﺔ ﻛﻤﺎ‬ ‫ﻭﺍﳌﺬﻫﺐ ﰲ ﺫﻟ َ‬
‫ﺚ ﻭﺍﻟﺒﻌﻮﺽ ﻭﺇﻥ ﱂ ﻳﻜﻦ‬ ‫ﺟﻌﻞ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻟﻨﺎ ﻣﺎ ﺃﺣﻞﱠ ﺫﲝَﻪ ﻣﻦ ﺍﻟﺒﻬﺎﺋﻢ ﻭﻛﻤﺎ ﺟﻌَﻞ ﻟﻨﺎ ﺃﻥ ﻧﻘﺘُﻞ ﺍﻟﻘﻤ ﹶﻞ ﻭﺍﻟﱪﺍﻏﻴ ﹶ‬
‫ﻣﻨﻬﺎ ﺇﻻﹼ ﻣﻘﺪﺍ ُﺭ ﺍﻷﺫﻯ ﻓﻘﻂ ﻭﺍﻟﻘﺘﻞ ﻻ ﻳﻜﻮﻥ ﻗﺼﺎﺻﹰﺎ ﻣﻦ ﺍﻷﺫﻯ ﻭﻟﻜﻦ ﳌﱠﺎ ﺃﺑﺎﺡ ﻟﻨﺎ ﺧﺎﻟ ُﻖ ﺍﻟﺸﻲﺀ ﻭﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ‬
‫ﻍ ﰲ ﺍﻟﻌﻘﻞ ﻣﻊ ﺍﻷﺫﻯ ِﻣ ْﻦ ﺫﺑﺢ ﺍﻟﺒﻬﻴﻤﺔ ﻣﻊ ﺍﻟﺴﻼﻣﺔ ﻣﻦ ﺍﻷﺫﻯ ‪.‬‬ ‫ﺗﻌﻮﻳﻀﻪ ﻗﺘﻠﹶﻪ ﻛﺎﻥ ﻗﺘﻠﹸﻪ ﺃﺳﻮ ﹶ‬
‫ﻗﺎﻝ ‪ :‬ﻭﻟﻴﺲ ﻛﻞ ﻣﺆ ٍﺫ ﻭﻻ ﻛﻞ ﺫﻱ ﺃﺫﻯ ﺣﻜﻢ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻓﻴﻪ ﺑﺈﺑﺎﺣﺔ ﺍﻟﻘﺘﻞ ﻭﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞﱠ ﲟﻘﺎﺩﻳﺮ ﺍﻷﻣﻮ ﹺﺭ‬
‫ﻭﲝﻜﻢ ﺍﳌﺨﺘﻠﻒ ﻭﺍﳌﺘﱠﻔِﻖ ﻭﺍﻟﻘﻠﻴ ﹺﻞ ﻣﻦ ﺫﻟﻚ ﻭﺍﻟﻜﺜﲑ ﺃﺣﻜﹶﻢُ ﻭﺃﻋﻠﻢ ‪.‬‬
‫ﻭﻗﺪ ﺃﻣ َﺮ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺑﺬﺑﺢ ﺇﺳﺤﺎﻕ ﺃﻭ ﺇﲰﺎﻋﻴﻞ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻓﺄﻃﺎﻉ‬
‫ﺍﻟﻮﺍﻟ ُﺪ ﻭﻃﺎﻭﻉ ﺍﻟﻮﻟﺪ ‪.‬‬
‫ﻭﺍﳉﻮﺍﺏ ﺍﳌﺎﺿﻲ ﺇﳕﺎ ﻫﻮ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ ﺑﺎﻟﺘﻌﻮﻳﺾ ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﻨﻈﱠﺎﻡ ﻭﺃﻛﺜ ُﺮ ﺍﳌﺘﻜﻠﱢﻤﲔ ﻳﻌﺘﺮﹺﺿﻮﻥ ﻋﻠﻴﻪ ﻓﻴﻪ ‪.‬‬

‫ﻣﻨﻊ ﺧﺼﺎﺀ ﺍﻹﻧﺴﺎﻥ ﻭﺇﺑﺎﺣﺘﻪ‬

‫ﺾ ﺍﳌﻠﺤِﺪﻳﻦ ﻣﻦ ﺍﳌﻌﺎﻧﺪﻳﻦ ﺃﻭ َﺑ ْﻌﺾُ ﺍﳌﻮﺣﱢﺪﻳﻦ ﻣﻦ ﺍﻷﻏﺒﻴﺎﺀ ﺍﳌﻨﻘﻮﺻﲔ ﻗﺪ ﻃﻌَﻦ‬

‫ﻭﻻ ﻳﺰﺍﻝ ﻳﺮﺣُﻤﻚ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺑﻌ ُ‬
‫ﻚ ﺍﳋﺼﻲﱢ ﻭﺑﻴﻌِﻪ ﻭﺍﺑﺘﻴﺎﻋﻪ ﻭﻳﺬﻛﺮﻭﻥ ﺍﳋﺼﻲﱠ ﺍﻟﺬﻱ ﻛﺎﻥ ﺍﳌﻘﻮﻗِﺲ ﻋﻈﻴ ُﻢ ﺍﻟﻘِﺒﻂ ﺃﻫﺪﺍﻩ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ‬ ‫ﰲ ِﻣ ﹾﻠ ِ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻋﻠﻰ ﺁﻟﻪ ﻣﻊ ﻣﺎﺭﻳﺔ ﺍﻟﻘِﺒﻄﻴﱠﺔ ﺃﻡﱢ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻟﻮﺍ ‪ :‬ﻓﻘﺪ ﻣﻠﻚ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‬
‫َﺧﺼِﻴﹰﺎ ﺑﻌﺪ ﺃﻥ ﻋﺮَﻓﻪ ﻭﺃﺣﺎﻁ ﻋﻠ ُﻤ ُﻪ ﺑﺄﻧﱠﻪ ﺧﺼﻲﱞ ﻭﺃﻧﺘﻢ ﺗﺰﻋﻤﻮﻥ ﺃﻥﱠ ﺍﳋِﺼﺎﺀ ﺣﺮﺍﻡ ﻭﺃﻥﱠ ﻣﻦ ﺍﺷﺘﺮﻯ ﻣﻦ ﺍﳋﺎﺻﻲ‬
‫ﺼﻴﱠﹰﺎ ﰒ ﺯﺍﺩ ﻋﻠﻰ ﻗﻴﻤﺘﻪ ﻭﻫﻮ ﻓﺤﻞ ﻓﻘﺪ ﺃﻋﺎﻥ ﻋﻠﻰ ﺍﳋﺼﺎﺀ ﻭﺣﺚﱠ ﻋﻠﻴﻪ ﻭﺭﻏﱠﺐ ﻓﻴﻪ ﻭﺃﻧﱠﻪ ﻣﻦ ﺃﻓﺤﺶ ﺍﻟﻈﻠﻢ‬ ‫َﺧ ِ‬
‫ﻭﺃﺷﺪﱢ ﺍﻟﻘﺴﻮﺓ ﻭﺯﻋﻤﺘﻢ ﺃﻥﱠ ﻣﻦ ﻓﻌَﻞ ﺫﻟﻚ‬

‫ﻚ ﺍﳋﺎﺻﻲ ﰲ ﺍﻹﰒ ﻭﺃﻥَﱠ ﺣﺎﻟﹶﻪ ﻛﺤﺎﻝ ﺍﳌﻌﺮﻭﻓﲔ ﺑﺎﻻﺑﺘﻴﺎﻉ ﻣﻦ ﺍﻟﻠﺼﻮﺹ ﻭﻗﻠﺘﻢ ‪ :‬ﻭﻛﺬﻟﻚ ﻣﻦ ﺷﻬﺪ‬ ‫ﻓﻬﻮ ﺷﺮﻳ ُ‬
‫ﺡ ﺍﻟﻜِﺒﺎﺵ ﻭﻗﺘﺎﻝ ﺍﻟﺪﻳﻮﻙ ﻭﺃﺻﺤﺎﺏ ﺍﺠﻤﻟﺎﺭﺣﺎﺕ ﻭﺣﺮﺏ ﺍﻟﻔﺌﺘﲔ ﺍﻟﻀﺎﻟﱠﺘﲔ ﻭﻗﻠﺘﻢ ‪:‬‬
‫ﺵ ﺍﻟﻜﻼﺏ ﻭﻧﹺﻄﺎ َ‬
‫ﺍﻟﻘِﻤﺎﺭ ﻭ ﻫِﺮﺍ َ‬
 ‫ﻷﻥﱠ ﻫﺬﻩ ﺍﳌﻮﺍﺿ َﻊ ﻟﻮ ﱂ ﲢﻀﺮﻫﺎ ﺍﻟﻨﱠﻈﱠﺎﺭ ﹸﺓ ﳌﺎ ﻋﻤِﻠﻮﺍ ﺗﻠﻚ ﺍﻷﻋﻤﺎﻝ ﻭﻟﻮ ﻓﹶﻌﻠﻮﻫﺎ ﻣﺎ ﺑَﻠﻐﻮﺍ ﻣﻘﺪﺍ َﺭ ﺍﻟﺸﱠﻄﺮ ﻟﻐﻠﹶﺒﺔ‬
‫ﺍﻟﺮﻳﺎ ِﺀ ﻭﺍﻟﺴﱡﻤﻌﺔ ﻋﻠﻰ ﻗﻠﻮﺏ ﺍﻟﻨﺎﺱ ﻓﻜﺬﻟﻚ ﺍﳋﺎﺻﻲ ﻭﺍﳌﺸﺘﺮﻱ ﻭﺍﳌﺒﺘﺎﻉ ﻣﻦ ﺍﳌﺸﺘﺮﻱ ﺷﺮﻛﺎ ُﺀ ﻣﺘﻌﺎ ﻭﹺﻧﻮﻥ ﻭﺧُﻠﹶﻄﺎﺀُ‬
‫ﻣﺘﺮﺍﺩﻓﻮﻥ ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺒﺘﺎﻉ ( ﻳَﺰﻳﺪ ﰲ ﺍﻟﺴﱢﻠﹾﻌ ﹶﺔ ﳍﺬﻩ ﺍﻟﻌﻠﱠﺔ ﻭﺍﻟﺒﺎﺋﻊ ﻳﺰﻳﺪ ﰲ ﺍﻟﺴﱠﻮْﻡ ﳍﺬﺍ ﺍﻟﺴﺒﺐ ﻭﻗﺪ ﺃﻗﺮﺭﰎ ﺑﺄﻥﱠ‬
‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺪ ﹶﻗﺒﹺﻞ ﻟﻪ ﻣﻦ ﺍﳌﻘﻮﻗﺲ ﻛﻤﺎ ﻗﺒﻞ ﻣﺎﺭﻳﺔ ﻭﺍﺳﺘﺨﺪﻣﻪ ﻭﺟﺮﻯ ﻋﻠﻴﻪ ﻣﻠﻜﹸﻪ ﻭﺃﻣﺮُﻩ ﻓﺎﻓﻬ ْﻢ‬
‫ﺼﺪُ ﺍﻟﺴﺒﻴﻞ ‪.‬‬
‫ﻓﻬّﻤﻚ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻣﺎ ﺃﻧﺎ ﳎﻴﺐٌ ﺑﻪ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻭﺍﻟﻠﹼّﻪ ﺍﳌﻮﻓﱢ ُﻖ ﻭﻋﻠﻰ ﺍﻟﻠﹼﻪ ﹶﻗ ْ‬
‫ﺢ ﺍﳌﺨﺮﺝ ﺃﻭ‬ ‫ﺃﻗﻮﻝ ‪ :‬ﻗﺒ ﹶﻞ ﻛﻞﱢ ﺷﻲﺀ ﻻ ﳜﻠﻮ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﻳﺘﻤﻮﻩ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﺮﺿﻲﱠ ﺍﻹﺳﻨﺎﺩ ﺻﺤﻴ َ‬
‫ﻳﻜﻮ ﹶﻥ ﻣﺴﺨﻮﻁ ﺍﻹﺳﻨﺎﺩ ﻓﺎﺳ َﺪ ﺍﳌﺨﺮﺝ ﻓﺈﻥ ﻛﺎﻥ ﻣﺴﺨﻮﻃﹰﺎ ﻓﻘﺪ ﺑﻄﻠﺖ ﺍﳌﺴﺄﻟﺔ ﻭﺇﻥ ﻛﺎﻥ ﻣﺮﺿﻴّﹰﺎ ﻓﻘﺪ ﻋﻠﻤﻨﺎ ﺃﻧّﻪ‬
‫ﻟﻴﺲ ﰲ ﺍﳊﺪﻳﺚ ﺃﻧﱠﻪ ﹶﻗﺒﹺﻠﻪ ﻣﻨﻪ ﺑﻌﺪ ﺃ ﹾﻥ ﻋِﻠﻢ ﺃﻧﱠﻪ ﺧﺼﻲﱞ ﻭﻋﻠﻰ ﺃﻥﱠ ﻗﺒﻮ ﹶﻝ ﺍﳍﺪﻳّﺔ ﺧﻼﻑ ﺍﻻﺑﺘﻴﺎﻉ َﻷﻥﱠ ﺑﺎﺋ َﻊ ﺍﳋﺼﻲﱢ‬
‫ﺱ ﺍﻟﺰﻳﺎﺩﺓ ﻭﻛﺬﻟﻚ ﺍﳌﺒﺘﺎﻉ ﺇﻧﱠﻤﺎ ﳛﺮﻡ ﻋﻠﻴﻪ ﺩﻓ ُﻊ ﺍﻟﺰﻳﺎﺩﺓ ﺇﺫﺍ ﻛﺎﻥ ﻟﻮ ﺳﻠﻢ ﺇﻟﻴﻪ ﺑﺬﻟﻚ ﺍﻟﺜﻤﻦ‬ ‫ﺇﻧﱠﻤﺎ ﳛﺮُﻡ ﻋﻠﻴﻪ ﺍﻟﺘﻤﺎ ُ‬
‫ﻼ ﺃﲨ ﹶﻞ ﻣﻨﻪ ﻭﺃﺷﺐﱠ ﻭﺃﺧﺪ َﻡ ﻣﻨﻪ ﱂ ﻳﺰﺩْﻩ ﻭﺍﻟﺒﺎﺋﻊ ﺃﻳﻀﹰﺎ ﻻ ﻳﺴﺘﺎﻡ ﺑﺎﻟﻔﺤﻞ ﺳَﻮﻣَﻪ ﺑﺎﳋﺼﻲ ﻭﻗﺒﻮﻝ ﺍﳍﺪﻳﱠﺔ ﻭﻗﺒﻮﻝ‬ ‫ﻓﺤ ﹰ‬
‫ﺍ ِﳍﺒَﺔ ﻭﺳﺒﻴ ﹸﻞ ﺍﻟﺒﻴﻊ ﻭﺍﻻﺑﺘﻴﺎﻉ‬

‫ﻻ ﺑﺄﺱ ﺑﻪ ﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻰ ﻣﺎ ﻭﺻﻔﻨﺎ ﻭﺇﻧﱠﻤﺎ ﻫﺪﻳﱠﺔ ﺍﳋِﺼﻲﱢ ﻛﻬﺪﻳﱠﺔ ﺍﻟﺜﻮﺏ ﻭﺍﻟﻌِﻄﺮ ﻭﺍﻟﺪﺍﺑﱠ ِﺔ ﻭﺍﻟﻔﺎﻛﻬﺔ ﻭ َﻷﻥﱠ ﺍﳋﺼﻲﱠ‬
‫ﻻ ﳛﺮﻡ ﻣِﻠﻜﹸﻪ ﻭﻻ ﺍﺳﺘﺨﺪﺍﻣُﻪ ﺑﻞ ﻻ ﳛ ﱡﻞ ﻃﺮﺩﻩ ﻭﻧﻔﻴُﻪ ﻭﻋﺘﻘﹸﻪ ﺟﺎﺋﺰ ﻭﺟﻮﺍ ُﺯ ﺍﻟﻌِﺘﻖ ﻳﻮﺟﺐ ﺍﳌﻠﻚ ﻭﻟﻮ ﺑﺎﻋﻪ ﺍﳌﺎﻟﻚ‬
‫ﺐ ﺍﻟﺰﻳﺎﺩﺓ ﺃﻭ ﻟﻮ ﺗﺎﺏ ﻣﻦ ﺍﳋِﺼﺎﺀ ﺃﻭ ﺍﺳﺘﺤﻠﱠﻪ ﳑﺎ ﺃﺗﻰ ﺇﻟﻴﻪ ﹶﻟ َﻤﹶﺎ ﺣﺮﻡ ﻋﻠﻰ ﺍﳋﺎﺻﻲ ﻧﻔﺴِﻪ ﺍﺳﺘﺨﺪﺍﻣﻪ‬
‫ﻋﻠﻰ ﻏﲑ ﻃﻠ ﹺ‬
‫ﻭﺍﳋﺼﻲﱡ ﻣﺎﻝﹲ ﻭﻣﻠﻚ ﻭﺍﺳﺘﺨﺪﺍﻣﻪ ﺣﺴَﻦٌ ﲨﻴﻞ ﻭﻷﻥﱠ ﺧِﺼﺎﺀﻩ ﺇﻳّﺎﻩ ﻻ ﻳَﻌﺘِﻘﻪ ﻋﻠﻴﻪ ﻭﻻ ﻳُﺰﻳﻞ ﻋﻦ ﻣﻠﻜﻪ ﺇﻻ ﲟﺜﻞ ﻣﺎ‬
‫ﺐ ﺑﻪ ﻣِﻠﻜﹸﻪ ‪.‬‬
‫َﻭ َﺟ َ‬
‫ﻚ ﻭﺗﻠﱠﻘﻲ ﻛﺮﺍ ِﻣﺘﻪ ﺑﺎﻹﻛﺮﺍﻡ ﺗﺪﺑﲑﹰﺍ ﻭﺣﻜﻤﺔ ﻓﻘﺪ ﺑﻄﻠﺖ ﺍﳌﺴْﺄﻟﺔ ﻭﺍﳊﻤ ُﺪ ﻟﻠﹼﻪ‬ ‫ﻭﺃﺧﺮﻯ ‪ :‬ﺃﻥﱠ ﰲ ﻗﹶﺒﻮﻝ ﻫﺪﻳﱠ ِﺔ ﺫﻟﻚ ﺍﳌِﻠ ِ‬
‫ﻛﻤﺎ ﻫﻮ ﺃﻫﻠﻪ ‪.‬‬
‫ﳉﺬﹶﺍﻣﻲّ ﺧﺼﻰ ﻋﺒﺪﹰﺍ ﻟﻪ ﻭﺃﻥﱠ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺭﺑﱠﻤﺎ ﺳﺄﻟﻮﺍ‬ ‫ﻭﻗﺪ ﺭﻭﻭﺍ ﻣﻊ ﺫﻟﻚ ﺃﻳﻀﹰﺎ ‪ :‬ﺃﻥﱠ ﺯﹺﻧﺒﺎﻋﹰﺎ ﺍ ﹸ‬
‫ﻋﻦ ﺍﻟﺸﻲﺀ ﻭﻟﻴﺲ ﺍﻟﻘﻮ ﹸﻝ ﻓﻴﻪ ﻳﻘﹶﻊ ﰲ ﻧﺴﻖ ﺍﻟﻘﻮﻝ ﰲ ﺍﳋﺼﻲّ ﻭﰲ ﺍﳋﻠﹾﻖ ﺍﳌﺮﻛﱠﺐ ﻭﻟﻜ ْﻦ ﺇﺫ ﻗﺪ ﺃﺟﺒْﻨﺎ ﰲ ﻣﺴﺄﻟ ٍﺔ‬
‫ﺱ ﺃﻥ ﻧُﻀﻴﻒ ﺇﻟﻴﻬﺎ ﺃﺧﺮﻯ ﻭﻻ ﺳﻴﱠﻤﺎ ﺇﺫﺍ ﱂ َﺗ ﹸﻄ ﹾﻞ ﻓَﺘﺰﹺﻳ َﺪ ﰲ ﻃﹸﻮﻝ‬
‫ﻛﻼﻣﻴﱠﺔ ﻣﻦ ﻣﺴﺎﺋﻞ ﺍﻟﻄﻌْﻦ ﰲ ﺍﻟﻨﺒ ﻮﱠﺓ ﻓﻼ ﺑﺄ َ‬
‫ﺍﻟﻜﺘﺎﺏ ‪.‬‬
‫ﺴﻤُﻮﺍ ﺣﺮﻭﺏ ﺃﻳّﺎﻡ ﺍﻟﻔِﺠﺎﺭ ﺑﺎﻟﻔﺠﻮﺭ ﻭﻗﺮﻳﺶ ﺧﺎﺻّﺔ ﺇﻻﹼ‬
‫ﺏ ﱂ َﻳ ِ‬
‫ﻭﻗﺪ ﻻ ﻳﺰﺍﻝ ﺍﻟﻄﺎﻋ ُﻦ ﻳﻘﻮﻝ ‪ :‬ﻗﺪ ﻋﻠﻤْﻨﺎ ﺃﻥﱠ ﺍﻟﻌﺮ َ‬
‫ﺃﻥﹼ ﺍﻟﻘﺘﺎﻝ ﰲ ﺍﻟﺒﻠﺪ ﺍﳊﺮﺍﻡ ﰲ ﺍﻟﺸﻬﺮ ﺍﳊﺮﺍﻡ ﻛﺎﻥ ﻋﻨﺪﻫﻢ ﻓﺠﻮﺭﹰﺍ ﻭﺗﻠﻚ ﺣﺮﻭ ﺏٌ ﻗﺪ ﺷﻬﺪﻫﺎ ﺍﻟﻨﱯﱡ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ‬

‫ﺖ ﺃﻧُﺒ ﹸﻞ‬
‫ﺕ ﺍﻟ ِﻔﺠَﺎ َﺭ ﻓﻜ ْﻨ ُ‬
‫ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﻫﻮ ﺍﺑﻦ ﺃﺭﺑَﻊ ﻋﺸ َﺮ ﺳﻨ ﹰﺔ ﻭﺍﺑﻦ ﺃﺭﺑ َﻊ ﻋﺸﺮﺓ ﺳﻨﺔ ﻳﻜﻮ ﹸﻥ ﺑﺎﻟﻐﹰﺎ ﻭﻗﺎﻝ ‪َ :‬ﺷﻬﹺﺪ ُ‬
‫ﻋﻠﻰ ﻋﻤﻮﻣﱵ ‪.‬‬
‫ﺶ ﻭﻛﻨﺎﻧﺔ ﲜﺮﻳﺮﺓ ﺍﻟﱪﱠﺍﺽ (‬ ‫ﻭﺟﻮﺍﺑﻨﺎ ﰲ ﺫﻟﻚ ‪ :‬ﺃﻥﱠ ﺑﲏ ﻋﺎﻣﺮ ﺑﻦ ﺻﻌﺼﻌﺔ ﻃﺎﻟﺒﻮﺍ ﺃﻫ ﹶﻞ ﺍﳊﺮَﻡ ﻣﻦ ﻗﺮﻳ ﹴ‬
‫ﺑﻦ ﻗﻴﺲ ﰲ ﻗﺘﻠﻪ ﻋﺮﻭﺓ ﺍﻟﺮﺣﱠﺎﻝ ﻭﻗﺪ ﻋﻠﻤﻮﺍ ﺃﻧﱠﻬﻢ ﻳُﻄﺎﻟِﺒﻮﻥ َﻣ ْﻦ ﱂ ﳚ ﹺﻦ ﻭﻣﻦ ﱂ ﻳﻌﺎﻭ ﹾﻥ ﻭﺃﻥﱠ ﺍﻟﱪﱠﺍﺽ ﺑ َﻦ ﻗﻴﺲ ﻛﺎﻥ‬
‫ﺐ ﻏﲑﻫﻢ ﻓﺪﺍﻓﻌﻮﺍ ﻋﻦ ﺃﻧﻔﺴِﻬﻢ ﻭﻋﻦ ﺃﻣﻮﺍﳍﻢ ﻭﻋﻦ‬
‫ﻗﺒﻞ ﺫﻟﻚ ﺧﻠﻴﻌﹰﺎ ﻣﻄﺮﻭﺩﹰﺍ ﻓﺄﺗﻮَﻫ َﻢ ﺇﱃ َﺣﺮَﻣﻬﻢ ﻳُﻠﺰﹺﻣﻮﻬﻧﻢ ﺫﻧ َ‬
 ‫ﺴ ِﻌﻲﱠ ﻋﻠﻴﻪ ﻭﻟﺬﻟﻚ ﺃﺷﻬ َﺪ ﺍﻟﻠﹼﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻧﺒﻴﱠﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺫﻟﻚ‬
‫ﺫﺭﺍﺭﻳﻬﻢ ﻭﺍﻟﻔﺎﺟﺮ ﻻ ﻳﻜﻮﻥ ﺍﳌ ْ‬
‫ﺱ ﻳﻮﻡ ﺫﻱ ﻗﺎ ﹴﺭ ﺑﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﲟﺨﺮﺟﻪ ﻭﻫﺬﺍﻥ‬ ‫ﺏ ﻋﻠﻰ ﻓﺎﺭ َ‬
‫ﺍﳌﻮﻗﻒ ﻭﺑﻪ ﻧُﺼﺮﻭﺍ ﻛﻤﺎ ﻧُﺼﺮﺕ ﺍﻟﻌﺮ ُ‬
‫ﺟﻮﺍﺑﺎﻥ ﻭﺍﺿﺤﺎﻥ ﻗﺮﻳﺒﺎﻥ ﻭﺍﻟﻠﹼﻪ ﺍﳌﻮﻓﱢﻖ ﻟﻠﺼﻮﺍﺏ ﻭﺇﻟﻴﻪ ﺍﳌﺮﺟﻊ ﻭﺍﳌﺂﺏ ‪.‬‬
‫ﰒ ﺭ َﺟ َﻊ ﺑﻨﺎ ﺍﻟﻘﻮ ﹸﻝ ﺇﱃ ﺫﻛ ﹺﺮ ﻣَﺤﺎﺳِﻦ ﺍﳋﺼﻲّ ﻭﻣﺴﺎﻭﻳﻪ ‪.‬‬
‫ﺍﳋﺼﻲﱡ َﻳ ْﻨ ِﻜﺢُ ﻭﻳﺘّﺨﺬ ﺍﳉﻮﺍﺭﻱ ﻭﻳﺸﺘﺪﱡ ﺷﻐﻔﻪ ﺑﺎﻟﻨﺴﺎﺀ ﻭﺷﻐﻔﹸﻬﻦﱠ ﺑﻪ ﻭﻫﻮ ﻭﺇﻥ ﻛﺎﻥ ﳎﺒﻮﺏ ﺍﻟﻌﻀﻮ ﻓﺈﻧﱠﻪ ﻗﺪ ﺑﻘﻲ ﻟﻪ‬
‫ﺝ ﻣﻨﻪ ﻋﻨﺪ ﺍﻟﻮﻁﺀ ﻣﺎﺀٌ ﻭﻟﻜﻨﱠﻪ ﻗﻠﻴﻞﹲ ﻣﺘﻐﻴﱢﺮ‬
‫ﺐ ﺇﻟﻴﻬﻦﱠ ﻭﻗﺪ ﳛﺘﻠﻢ ﻭﳜﺮ ُ‬
‫ﻣﺎ ﻋﺴﻰ ﺃﻥ ﻳﻜﻮﻥ ﻓﻴﻪ ﻣﻦ ﺫﻟﻚ ﻣﺎ ﻫﻮ ﺃﻋﺠ ُ‬
‫ﺍﻟﺮﻳﺢ ﺭﻗﻴﻖٌ ﺿﻌﻴﻒ ﻭﻫﻮ ﻳﺒﺎﺷِﺮ ﲟﺸﻘﹼﺔ ﰒ ﻻ ﳝﻨﻌﻪ ﻣﻦ ﺍﳌﻌﺎﻭﺩﺓ ﺍﳌﺎ ُﺀ ﺍﻟﺬﻱ ﳜﺮﺝ ﻣﻨﻪ ﺇ ﹾﺫ ﻛﺎﻥ ﻗﻠﻴﻞ ﺍﳌﻘﺪﺍﺭ ﻻ‬
‫ﳜﺮﺟﻪ ﻣﻦ ﺍﻟﻘ ﻮّﺓ ﺇﱃ ﺍﻟﻀﻌﻒ‬

‫ﻣﺜﻞ ﺍﻟﺬﻱ ﻳﻌﺘﺮﻱ ﻣﻦ ﳜﺮﺝ ﻣﻨﻪ ﺷﻲﺀ ﻳﻜﻮﻥ ﻣﻦ ﺇﻧﺴﺎﻥ ﻭﻫﻮ ﺃﺧﺜ ُﺮ ﻭﺃﻛﺜﺮ ﻭﺃﺣﺪﱡ ﺭﳛﹰﺎ ﻭﺃﺻﺢﱡ ﺟﻮﻫﺮﹰﺍ ﻭﺍﳋﺼﻲﱡ‬
‫ﳚﺘﻤﻊ ﻓﻴﻪ ﺃﹸﻣﻨﻴﱠ ﹸﺔ ﺍﳌﺮﺃﺓ ﻭﺫﻟﻚ ﺃﻧﱠﻬﺎ ﺗﺒﻐﺾ ﻛﻞﱠ ﺳﺮﻳ ﹺﻊ ﺍﻹﺭﺍﻗﺔ ﺑﻄﻲﺀ ﺍﻹﻓﺎﻗﺔ ﻛﻤﺎ ﺗَﻜﺮﻩُ ﻛﻞﱠ ﺛﻘﻴﻞ ﺍﻟﺼﺪﺭ ﻭﺧﻔﻴﻒ‬
‫ﺍﻟ َﻌﺠْﺰ ﻭﺍﳋﺼﻲﱡ ﻫﻮ ﺍﻟﺴﺮﻳﻊ ﺍﻹﻓﺎﻗﺔ ﺍﻟﺒﻄﻲﺀ ﺍﻹﺭﺍﻗﺔ ﺍﳌﺄﻣﻮ ﹸﻥ ﺍﻹﻟﻘﺎﺡ ﻓﺘﻘﻴ ُﻢ ﺍﳌﺮﺃ ﹸﺓ ﻣﻌَﻪ ﻭﻫﻲ ﺁﻣﻨﺔ ﺍﻟﻌﺎﺭ ﺍﻷﻛﱪ‬
‫ﻓﻬﺬﺍ ﺃﺷﺪﱡ ﻟﺘﻮﻓﲑ ﻟﺬﹼﻬﺗﺎ ﻭﺷﻬﻮﻬﺗﺎ ﻭﺇﺫﺍ ﺍﺑﺘﺬﻟﻦ ﺍﳋِﻴﺼﺎ ﹶﻥ ﻭ َﺣﻘﹶﺮﻥ ﺍﻟﻌﺒﻴﺪ ﻭﺫﻫﺒﺖ ﺍﳍﻴﺒ ﹸﺔ ﻣﻦ ﻗﻠﻮﻬﺑﻦّ ﻭﺗﻌﻈﻴ ُﻢ ﺍﻟﺒﻌﻮﻝ‬
‫ﻒ ﺍﳋﺠﻞ ﻇﻬَﺮ ﻛ ﱡﻞ ﺷﻲﺀ ﰲ ﻗﻮﻯ ﻃﺒﺎﺋِﻌﻬﻦّ ﻭﺷَﻬ ﻮَﺍﻬﺗﻦّ ﻓﺄﻣﻜَﻨﻬَﺎ‬ ‫ﻭﺍﻟﺘﺼﻨﱡﻊ ﻟﺬﻭﻱ ﺍﻷﻗﺪﺍﺭ ﺑﺎﺟﺘﻼﺏ ﺍﳊﻴﺎﺀ ﻭﺗﻜﻠﹼ ِ‬
‫ﺲ ﲟﻜﻨﻮﻧﹺﻬﺎ ﻭﺃﻇﹶﻬﺮﺕ ﺃﻗﺼﻰ ﻣﺎ ﻋﻨﹺﺪﻫﺎ‬ ‫ﻕ ﻭﻣﺮﱠ ﹰﺓ ﻣﻦ ﺃﺳﻔﻞ ﻭﲰﺤﺖ ﺍﻟﻨﻔ ُ‬ ‫ﺍﻟﻨﱠﺨﲑ ﻭﺍﻟﺼِﻴﺎﺡ ﻭﺃﻥ ﺗﻜﻮﻥ ﻣﺮﱠ ﹰﺓ ﻣﻦ ﻓﻮ ُ‬
‫‪.‬‬
‫ﻭﻗﺪ ﲡﺪ ﰲ ﺍﻟﻨﺴﺎﺀ َﻣ ْﻦ ﺗﺆْﺛﺮ ﺍﻟﻨﺴﺎ َﺀ ﻭﲡ ُﺪ ﻓﻴﻬﻦﱠ ﻣﻦ ﺗُﺆﺛﺮ ﺍﻟﺮﺟﺎﻝ ﻭﲡﺪ ﻓﻴﻬﻦﱠ َﻣ ْﻦ ﺗ ﺆْﺛ ُﺮ ﺍﳋِﺼﻴﺎﻥ ﻭﲡﺪ ﻓﻴﻬﻦﱠ ﻣﻦ‬
‫ﲡﻤ ُﻊ ﻭﻻ ﺗﻔﺮﱢﻕ ﻭﺗﻌﻢﱡ ﻭﻻ ﲣﺺﱡ ﻭﻛﺬﻟﻚ ﺷﺄ ﹸﻥ ﺍﻟﺮﺟﺎﻝ ﰲ ﺍﻟﺮﺟﺎﻝ ﻭﰲ ﺍﻟﻨﺴﺎﺀ ﻭﺍﳋﺼﻴﺎﻥ ﻓﺎﳌﺮﺃﺓ ﺗﻨﺎﺯﹺﻉ ﺇﱃ‬
‫ﺍﳋﺼﻲﱢ َﻷﻥﱠ ﺃﻣﺮَﻩ ﺃﺳﺘﺮ ﻭﻋﺎﻗﺒﺘ ُﻪ ﺃﺳﻠﻢ ﻭﲢﺮﹺﺹ ﻋﻠﻴﻪ ﻷﻧﱠﻪ ﳑﻨﻮﻉٌ ﻣﻨﻬﺎ ﻭﻷﻥﱠ ﺫﻟﻚ ﺣﺮﺍﻡ ﻋﻠﻴﻬﺎ ﻓﻠﻬﺎ ﺟﺎﺫﺑﺎﻥ ‪:‬‬
‫ﺏ ﹶﺃ ْﻣ ﹴﻦ ﻛﻤﺎ ﻳُﺮﻏﹶﺐ ﰲ ﺍﻟﺴﻼﻣﺔ ﻭﻗﺎﻝ ﺍﻷَﺻﻤﻌﻲّ ‪ :‬ﻗﺎﻝ ﻳﻮﻧﺲ‬
‫ﺹ ﻛﻤﺎ ﻳُﺤْﺮَﺹ ﻋﻠﻰ ﺍﳌﻤﻨﻮﻉ ﻭﺟﺎﺫ ُ‬ ‫ﺏ ﺣﺮ ﹴ‬ ‫ﺟﺎﺫ ُ‬
‫ﺼﺒَﺮﻧﺎ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬
‫ﻉﻟ َ‬
‫ﺠ َﺰ ﹺ‬
‫ﺑﻦ ُﻋﺒَﻴﺪ ‪ :‬ﻟﻮ ﹸﺃ ِﺧﺬﹾﻧﺎ ﺑﺎ ﹾﻟ َ‬

‫ﻉ ﺑﺎﺏٌ ﻻ ﻳَﻘﹾﺪِﺭ‬
‫ﺹ ﻋﻠﻰ ﺍﳌﻤﻨﻮ ﹺ‬
‫ﺖ ** ﻭ َﺣﺐﱡ ﺷﻲ ٍﺀ ﺇﱃ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ُﻣﻨﹺﻌﺎ ( ﻭﺍﳊﺮ ُ‬
‫) ﻭﺯﺍﺩﻫﺎ ﹶﻛﻠﹶﻔﹰﺎ ﺑﺎﳊﺐﱢ ﹶﺃ ﹾﻥ ﻣﻨ َﻌ ْ‬
‫ﺱ ﻣﻦ ﺧُﺪَﻋﻪ ﺇﻻﱠ ﻛ ﱡﻞ ﻣﱪﱢﺯ ﰲ (‬ ‫ﻋﻠﻰ ﺍﻻﺣﺘﺠﺎﺯ ﻣﻨﻪ ﻭﺍﻻﺣﺘﺮﺍ ﹺ‬
‫ﺍﻟﻔﻄﻨﺔ ﻭﻣﺘﻤﻬﱢﻞ ﰲ ﺍﻟﻌﺰﳝﺔ ﻃﻮﻳ ﹺﻞ ﺍﻟﺘﺠﺎﺭﺏ ﻓﺎﺿِﻞ ﺍﻟﻌﻘﻞ ﻋﻠﻰ ﹸﻗ ﻮَﻯ ﺍﻟﺸﻬﻮﺍﺕ ﻭﺑﺌﺲ ﺍﻟﺸﻲ ُﺀ ﺍﻟﻘﺮﻳ ُﻦ ﺍﻟﺴﻮﺀ‬
‫ﻭﻗﺎﻟﻮﺍ ‪ :‬ﺻﺎﺣﺐ ﺍﻟﺴﱡﻮ ِﺀ ﻗِﻄﻌﺔﹲ ﻣﻦ ﺍﻟﻨﺎﺭ ‪.‬‬
‫ﳋَﺒﺮُ ﺍﻟﺴﺎﺑﻖ ﺇﱃ ﺍﻟﺴﻤﻊ‬‫ﻭﺑﺎ ﺏٌ ﻣﻦ ﻫﺬﺍ ﺍﻟﺸﻜﻞ ﹶﻓﺒﹺﻜﻢ ﺃﻋﻈﹸﻢ ﺣﺎﺟٍﺔ ﺇﱃ ﺃﻥ ﺗﻌﺮﻓﻮﻩ ﻭﺗ ِﻘﻔﹸﻮﺍ ﻋﻨﺪَﻩ ﻭﻫﻮ ﻣﺎ ﻳﺼﻨﻊ ﺍ ﹶ‬
‫ﻆ ﺩﺧﻞ ﺫﻟﻚ ﺍﳋﱪ ﺍﻟﺴﺎﺑ ُﻖ‬ ‫ﻑ ﻣﻦ ﺍﻟﺴﺎﻣﻊ ﻗﻠﱠ ﹶﺔ ﲡﺮﹺﺑﺔ ﻓﺈ ﹾﻥ ﻗﺮَﻥ ﺑﲔ ﻗﻠﱠﺔ ﺍﻟﺘﺠﺮﺑ ِﺔ ﻭﻗﻠﱠِﺔ ﺍﻟﺘﺤﱡﻔ ِ‬
‫ﻭﻻ ﺳﻴﱠﻤﺎ ﺇﺫﺍ ﺻﺎﺩ َ‬
‫ﺐ ﻛﺬﻟﻚ‬ ‫ﻑ ﺍﻟﻘﻠ َ‬ ‫ﻑ ﻣﻮﺿﻌﹰﺎ ﻭﻃﻴﺌﹰﺎ ﻭﻃﺒﻴﻌﺔ ﻗﺎﺑﻠﺔ ﻭﻧﻔﺴﹰﺎ ﺳﺎﻛﻨﺔ ﻭﻣﱴ ﺻﺎﺩ َ‬ ‫ﻼ ﻭﺻﺎﺩ َ‬ ‫ﺇﱃ ﻣﺴﺘﻘﺮﱢﻩ ﺩُﺧﻮ ﹰﻻ ﺳﻬ ﹰ‬
‫ﺦ ﺭﺳﻮﺧﹰﺎ ﻻ ﺣﻴﻠﺔ ﰲ ﺇﺯﺍﻟﺘﻪ ﻭﻣﱴ ﺃﹸﻟ ِﻘ َﻲ ﺇﱃ ﺍﻟﻔِﺘﻴﺎﻥ ﺷﻲﺀٌ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﻔﹶﺘﻴﺎﺕ ﰲ ﻭﻗﺖ ﺍﻟ َﻐﺮَﺍﺭِﺓ ﻭﻋﻨﺪ ﻏﻠﹶﺒ ِﺔ‬ ‫ﺭ َﺳ َ‬
‫ﺏ ﺍﻟﺸﻬ َﻮِﺓ ﻭﻗﻠﱠﺔ ﺍﻟﺘﺸﺎﻏﹸﻞ ﻭﻛﺬﻟﻚ ﻣﱴ ﺃﹸﻟﻘِﻲ ﺇﱃ ﺍﻟﻔِﺘﻴﺎﻥ ﺷﻲﺀٌ ﻣﻦ ﺃﻣﻮﺭﻫﻦﱠ ﻭﹸﺃﻣُﻮ ﹺﺭ ﺍﻟﻐِﻠﹾﻤﺎﻥ ﻭﻫﻨﺎﻙ‬ ‫ﺍﻟﻄﺒﻴﻌﺔ ﻭﺷَﺒﺎ ﹺ‬
‫ﺳُﻜﹾﺮ ﺍﻟﺸﱠﺒﺎﺏ ﻓﻜﺬﻟﻚ ﺗﻜﻮﻥ ﺣﺎﳍﻢ ﻭﺇﻥﱠ ﺍﻟﺸﱡﻄﱠﺎﺭ ﻟﹶﻴﺨﻠﹸﻮ ﺃﺣﺪُﻫﻢ ﺑﺎﻟﻐﻼﻡ ﺍﻟﻐَﺮﻳﺮ ﻓﻴﻘﻮﻝ ﻟﻪ ‪ :‬ﻻ ﻳﻜﻮﻥ ﺍﻟﻐﻼ ُﻡ‬
 ‫ﺏ‬
‫ﻕ ﻓﺘًﻰ ﻭﺇﻻﹼ ﻓﻬﻮ ﺗِﻜﺶ ﻭﺍﻟﺘﻜﺶ ﻋﻨﺪﻫﻢ ﺍﻟﺬﻱ ﱂ ﻳﺆﺩّﺑﻪ ﻓﺘًﻰ ﻭﱂ ﳜﺮﱢﺟﻪ ﻓﻤﺎ ﺍﳌﺎ ُﺀ ﺍﻟﻌ ﹾﺬ ُ‬
‫ﻓﺘًﻰ ﺃﺑﺪﹰﺍ ﺣﺘﱠﻰ ﻳﺼﺎ ِﺩ َ‬
‫ﻉ ﰲ ﻃﺒﺎﻉ ﺍﻟﻌﻄﺸﺎﻥ ﻣﻦ ﻛﻠﻤﺘﻪ ﺇﺫﺍ ﻛﺎﻥ ﻟﻠﻐُﻼﻡ ﺃﺩﱏ ﻫﻮًﻯ ﰲ‬ ‫ﺍﻟﺒﺎﺭﺩ ﺑﺄﺳﺮ َ‬

‫ﳊﺪَﺛﺔ ﻛﻴﻒ ﲣﻠﺒﻬﺎ ﻭﺃﻧﺸﺪﻧﺎ ‪) :‬‬

‫ﺍﻟﻔﺘ ﻮﱠﺓ ﻭﺃﺩﻧَﻰ ﺩﺍﻋﻴ ٍﺔ ﺇﱃ ﺍﳌﻨﺎﻟﺔ ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺧﻠﹶﺖ ﺍﻟﻌﺠﻮﺯ ﺍﳌﺪﺭﺑﺔ ﺑﺎﳉﺎﺭﻳﺔ ﺍ ﹶ‬
‫ﺕ ﺇﺫﺍ ﻻﻧﺖ ﳍﺎ ** ﻭَﺗﻨَﺎ ﻫَﻰ ﻋﻨﺪ ﺳَﻮﺭﺍﺕ‬ ‫ﺐ ( ) ﺗﺮﻓ ُﻊ ﺍﻟﺼﻮ َ‬
‫ﻑ ﺍﻟﻠﻌ ْ‬ ‫ﳉﺪﱠ ﺑﺄﺻﻨﺎ ِ‬ ‫ﻓﺄﺗﺘْﻬﺎ ﻃﹶﺒﱠﺔﹲ ﻋﺎﳌﺔﹲ ** ﲣﻠﻂ ﺍ ِ‬
‫ﺖ ﻣﻦ ﺍﳍﻮﻯ **‬
‫ﺚ ﺷﹾﺌ َ‬ ‫ﺨَﺒ ﹺﺮ ﺍﻟﺴﺎﺑﻖ ﺇﱃ ﺍﻟﻘﻠﺐ ‪ ) :‬ﻧﻘﱢ ﹾﻞ ﻓﺆﺍﺩَﻙ ﺣﻴ ﹸ‬ ‫ﻉ ﺍ ﹾﻟ َ‬
‫ﺍﻟ َﻐﻀَﺐ ( ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ﻓﻴﻤﺎ ﻳﺸﺒ ُﻪ ﻭﻗﻮ َ‬
‫ﺽ ﻳﺄﹶﻟﻔﹸﻪ ﺍﻟﻔﺘَﻰ ** ﻭﺣﻨﻴﻨُﻪ ﺃﺑﺪﹰﺍ ﻷ ﻭﱠ ﹺﻝ َﻣ ْﻨ ﹺﺰ ﹺﻝ ( ﻭﻗﺎﻝ ﳎﻨﻮﻥ‬
‫ﺐ ﺍ َﻷ ﻭﱠ ﹺﻝ ( ) ﻛﻢ ﻣﻨﺰ ﹴﻝ ﰲ ﺍﻷﺭ ﹺ‬ ‫ﻣﺎ ﺍﳊﺐﱡ ﺇﻻﱠ ﻟﻠﺤﺒﻴ ﹺ‬
‫ﻑ ﻗﻠﺒﹰﺎ ﺧﺎﻟﻴﹰﺎ ﻓﺘﻤﻜﱠﻨَﺎ (‬
‫ﻑ ﺍﳍ ﻮَﻯ ** ﻓﺼﺎﺩ َ‬ ‫ﺑﲏ ﻋﺎﻣﺮ ‪ ) :‬ﺃﺗﺎﱐ ﻫَﻮﺍ ﻫَﺎ ﹶﻗ ْﺒ ﹶﻞ ﺃ ﹾﻥ ﺃﻋ ﹺﺮ َ‬

‫ﺃﺛﺮ ﺍﻟﺘﻜﺮﺍﺭ ﰲ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ‬

‫ﻉ ﺍﻟﺒﺼ ﹺﺮ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﰲ ﻃﺒﻌﻪ ﺃﺩﱏ ﻗﺎﺑ ﹴﻞ ﻭﺃﺩﱏ ﺣﺮﻛ ٍﺔ‬ ‫ﻭﺑﺎ ﺏٌ ﺁﺧﺮ ﳑﱠﺎ ﻳﺪﻋﻮ ﺇﱃ ﺍﻟﻔﺴﺎﺩ ﻭﻫﻮ ﻃﻮ ﹸﻝ ﻭﻗﻮ ﹺ‬
‫ﺱ ﻭﺟﻬﹰﺎ‬
‫ﺢ ﺍﻟﻨﺎ ﹺ‬
‫ﳋﺲّ ‪ :‬ﱂ ﻭﻟﻮ ﺃﻥﱠ ﺃﻗﺒ َ‬
‫ﻋﻨﺪ ﻣﺜﻠﻪ ﻭﻃﻮ ﹸﻝ ﺍﻟﺘﺪﺍﱐ ﻭﻛﺜﺮﹸﺓ ﺍﻟﺮﺅﻳ ِﺔ ﳘﺎ ﺃﺻ ﹸﻞ ﺍﻟﺒﻼﺀ ﻛﻤﺎ ﻗﻴﻞ ﻻﺑﻨﺔ ﺍ ﹸ‬
‫ﻭﺃﻧﺘﻨَﻬﻢ ﺭﳛﹰﺎ ﻭﺃﻇﻬﺮَﻫﻢ ﻓﻘﺮﹰﺍ ﻭﺃﺳﻘﻄﹶﻬﻢ‬

‫ﻧﻔﺴﹰﺎ ﻭﺃﻭﺿﻌَﻬﻢ ﺣﺴَﺒﹰﺎ ﻗﺎﻝ ﻻﻣﺮﺃ ٍﺓ ﻗﺪ ﲤﻜﱠ َﻦ ﻣﻦ ﻛﻼﻣِﻬﺎ ﻭﻣﻜﱠﻨﺘﻪ ﻣﻦ َﺳ ْﻤﻌِﻬﺎ ‪ :‬ﻭﺍﻟﻠﹼ ِﻪ ﻳﺎ ﻣﻮﻻﰐ ﻭﺳﻴﱢﺪﰐ ﻟﻘﺪ‬
‫ﻼ ﻭﻻ ﻣﺎ ﹰﻻ ﻭﻻ ﻭﻟﺪﹰﺍ ﻟَﻨﻘﹶﺾ ﻃِﺒﺎﻋَﻬﺎ (‬‫ﺖ ﻋَﻴﲏ ﻭﺷﻐ ﹾﻠِﺘﻨﹺﻲ ﻋﻦ ُﻣ ﹺﻬﻢﱢ ﺃﻣﺮﻱ ﻓﻤﺎ ﺃﻋ ِﻘﻞﹸ ﺃﻫ ﹰ‬‫ﺕ ﻟﻴﻠﻲ ﻭﺃﺭﱠ ﹾﻗ ِ‬‫ﺃﺳ َﻬ ْﺮ ِ‬
‫ﻉ ﺍﳋ ﹾﻠ ﹺﻖ ﲨﺎ ﹰﻻ ﻭﺃﻛﻤﻠﹶﻬﻢ ﻛﻤﺎ ﹰﻻ ﻭﺃﻣﻠﺤﻬﻢ ﻣِﻠﺤﹰﺎ ﻓﺈ ﹾﻥ ﻬﺗﻴّﹶﺄ ﻣﻊ ﺫﻟﻚ ﻣِﻦ ﻫﺬﺍ‬ ‫ﺖ ﺃﺑﺮ َ‬
‫ﻭﻟﻔﺴَﺦ َﻋ ﹾﻘﺪَﻫﺎ ﻭﻟﻮ ﻛﺎﻧ ْ‬
‫ﺍﳌﺘﻌﺸﱢﻖ ﹶﺃ ﹾﻥ ﺗﺪﻣَﻊ ﻋﻴﻨُﻪ ﺍﺣﺘﺎﺟﺖ ﻫﺬﻩ ﺍﳌﺮﺃﺓ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻬﺎ َﻭ َﺭﻉُ ﺃﻡﱢ ﺍﻟﺪﺭﺩﺍﺀ ﻭﻣُﻌﺎﺫﺓ ﺍﻟﻌﺪﻭﻳّﺔ ﻭﺭﺍﺑﻌ ﹶﺔ ﺍﻟﻘﻴﺴﻴﱠﺔ‬
‫ﻭﺍﻟﺸﺠﱠﺎﺀ ﺍﳋﺎﺭﺟﻴﱠﺔ ‪.‬‬

‫ﺯﻫﺪ ﺍﻟﻨﺎﺱ ﻓﻴﻤﺎ ﳝﻠﻜﻮﻧﻪ ﻭﺭﻏﺒﺘﻬﻢ ﻓﻴﻤﺎ ﻟﻴﺲ ﳝﻠﻜﻮﻧﻪ‬

‫ﺏ ﻫﻲ ﺍﳌﺪﻋﺎ ﹸﺓ ﺇﱃ ﺍﳋﹸﺮﻭﺝ ﰲ‬ ‫ﻭﺇﻧﱠﻤَﺎ ﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﹶﻄﱠﺎﺏ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻋﻨُﻪ ‪ :‬ﺍﺿﺮﺑُﻮﻫﻦﱠ ﺑﺎﻟﻌُﺮْﻱ َﻷﻥﱠ ﺍﻟﺜﻴﺎ َ‬
‫ﺍﻷَﻋﺮﺍﺱ ﻭﺍﻟﻘﻴﺎ ﹺﻡ ﰲ ﺍﳌﹶﻨﺎﺣﺎﺕ ﻭﺍﻟﻈﻬﻮ ﹺﺭ ﰲ ﺍﻷﻋﻴﺎﺩ ﻭﻣﺘَﻰ ﻛﺜﺮ ﺧﺮﻭﺟُﻬﺎ ﱂ ﻳﻌﺪﻣﻬﺎ ﺃﻥ ﺗﺮﻯ ﻣﻦ ﻫﻮ ﻣﻦ ﺷﻜﻞ‬
‫ﻑ ﳑﱠﺎ ﲤﻠﻜﹸﻪ ﻭﻟﻜﺎﻥ ﻣﺎ ﱂ ﺗﻨﻠﹾﻪ‬ ‫ﺺ ﺣﺴﻨﹰﺎ ﻟﻜﺎﻥ ﻣﺎ ﻻ ﲤﻠﻜﻪ ﺃﻃﺮ َ‬ ‫ﺕ ﺃﻧﹶﻘ َ‬
‫ﻃﺒﻌﻬﺎ ﻭﻟﻮ ﻛﺎﻥ ﺑﻌﻠﹸﻬﺎ ﺃﰎﱠ ﺣﺴﻨﹰﺎ ﻭﺍﻟﺬﻱ ﺭﺃ ْ‬
‫ﻭﱂ ﺗَﺴﺘﻜﺜﺮ ﻣﻨ ُﻪ ﺃﺷﺪﱠ ﳍﺎ ﺍﺷﺘﻐﺎ ﹰﻻ ﻭﺃﺷﺪ ﳍﺎ ﺍﺟﺘﺬﺍﺑﹰﺎ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﻭﻟِﻠﻌﲔ َﻣ ﹾﻠﻬًﻰ ﺑﺎﻟﺘﱢﻼ ِﺩ ﻭﱂ ﻳ ﹸﻘ ْﺪ **‬
‫ﻒ ﺭﺟﻞ ﻋﻠﻰ ﺣﺎ ﹴﻝ ﺗﻜﺸَﻒ‬
‫ﻫﻮﻯ ﺍﻟﻨﻔﺲ ﺷﻲﺀٌ ﻛﺎﻗﺘﻴﺎ ِﺩ ﺍﻟﻄﺮﺍﺋﻒ ( ﻭﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﻣﺴﻠﻢ ‪ :‬ﻷَﻥ ﻳﺮﻯ ﺣﺮﻣﱵ ﺃﻟ ُ‬

‫ﲑ ﻣﻨﻜﺸﻒ ‪.‬‬ ‫ﻼ ﻭﺍﺣﺪﹰﺍ ﻏ َ‬

‫ﻣﻨﻬﺎ ﻭﻫﻲ ﻻ ﺗﺮﺍﻫﻢ ﺃﺣﺐﱡ ﺇﱄﹼ ﻣﻦ ﺃﻥ ﺗﺮﻯ ﺣُﺮْﻣﱵ ﺭﺟ ﹰ‬
‫ﺖ ﺃﻧﱠﻚ ﻻ ﺗﺼﻞ‬‫ﺴ ُﻦ ﻣﻦ ﱂ ﺗﻌﺮﻑ ﻷﻧﱠﻚ ﺇﺫﺍ ﺃﺗﺒﻌﺘﻬﺎ ﺑﺼَﺮﻙ ﻭﻗﺪ ﻧﻘﻀﺖ ﻃﺒﻌﻚ ﻓﻌﻠ ْﻤ َ‬
‫ﻭﻗﺎﻝ ﺍﻷ ﻭﱠﻝ ‪ :‬ﻻ ﻳﻀﺮﱡﻙ ُﺣ ْ‬
‫ﺇﻟﻴﻬﺎ ﺑﻨﻔﺴﻚ ﻭﻻ ﺑﻜﺘﺎﺑﻚ ﻭﻻ ﺑﺮﺳﻮﻟﻚ ﻛﺎﻥ ﺍﻟﺬﻱ ﺭﺃﻳﺖ ﻣﻨﻬﺎ ﻛﺎﳊﻠﻢ ﻭﻛﻤﺎ ﻳﺘﺼﻮﺭ ﻟﻠﻤﺘﻤﻨﱢﻲ ﻓﺈﺫﺍ ﺍﻧﻘﻀﻰ ﻣﺎ‬
‫ﻫﻮ ﻓﻴ ِﻪ ِﻣ َﻦ ﺍﳌﲎ ﻭﺭﺟﻌﺖ ﻧﻔﺴُﻪ ﺇﱃ ﻣﻜﺎﻬﻧﺎ ﺍﻷ ﻭﱠﻝ ﱂ ﻳﻜﻦ ﻋﻠﻴﻪ ﻣﻦ ﻓﻘﺪﻫﺎ ﺇﻻﹼ ﻣﺜ ﹸﻞ ﻓﻘﺪ ﻣﺎ ﺭﺁﻩ ﰲ ﺍﻟﻨﻮﻡ ﺃﻭ ﻣﺜﱠﻠﺘﻪ‬
‫ﻟﻪ ﺍﻷﻣﺎﱐﹼ ‪.‬‬

‫ﻋﻘﻴﻞ ﺑﻦ ﻋﻠﻔﺔ ﻭﺑﻨﺎﺗﻪ‬

‫ﺿ ﹴﻢ ﺇﺫﺍ ﱂ ﻳﻜﻦﱠ ﻏﺎﻧﻴﺎﺕ ﻗﺎﻝ ‪ :‬ﻛﻼ ﺇﻧﱢﻲ‬ ‫ﺖ ﺑﻨﺎﺗِﻚ ﻓﺈﻥﱠ ﺍﻟﻨﺴﺎ َﺀ ﳊﻢٌ ﻋﻠﻰ َﻭ َ‬
‫ﻭﻗﻴﻞ ﻟ َﻌﻘِﻴﻞ ﺑﻦ ﻋُﻠﱠﻔﺔ ‪ :‬ﻟﻮ ﺯ ﻭﱠ ْﺟ َ‬
‫ﹸﺃﺟﹺﻴﻌُﻬﻦﱠ ﻓﻼ ﻳﺄ َﺷ ْﺮ ﹶﻥ ﻭﹸﺃ ْﻋﺮﹺﻳﻬﻦﱠ ﻓﻼ ﻳﻈﻬﺮْﻥ ﻓﻮﺍﻓﻘﺖ ﺇﺣﺪﻯ ﻛﻠﻤﺘﻴﻪ ﻗﻮ ﹶﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻭﺍﻓﻘﺖ‬
‫ﺍﻷﺧﺮﻯ ﻗﻮﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻷﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ‪ :‬ﺍﻟﺼﱠ ْﻮ ُﻡ ﹺﻭﺟَﺎﺀ ﻭﻗﺎﻝ ﻋﻤﺮ ‪ :‬ﺍﺳﺘﻌﻴﻨُﻮﺍ‬
‫ﺠﻔﹶﺮﺓ‬ ‫ﻋﻠﻴﻬﻦّ ﺑﺎﻟ ُﻌﺮْﻱ ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ‪ :‬ﻭﻓﱢﺮﻭﺍ ﺃﺷﻌﺎﺭﻫﻦ ﻓﺈﻥﱠ ﺗﺮﻙ ﺍﻟﺸﻌﺮ َﻣ ْ‬

‫ﻭﻗﺪ ﺃﺗﻴﻨﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﰲ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎ ﻓﻴﻪ ﺷﺄﻥ ﺍﻟﻐﲑﺓ ﻭﺃ ﻭﱠ ﹶﻝ ﺍﻟﻔﺴﺎ ِﺩ ﻭﻛﻴﻒ ﻳﻨﺒُﺖ ﻭﻛﻴﻒ ﻳُﺤﺼَﺪ ‪.‬‬
‫ﲑ ﺧَﺼﻲﱟ ﻳﺘﻠﻮﱠﻁ ﻭﻳﻄﻠﺐ ﺍﻟﻐﻠﻤﺎﻥ ﰲ ﺍﳌﻮﺍﺿﻊ ﻭﳜﻠﻮ ﻬﺑﻢ ﻭﻳﺄﺧﺬﻫﻢ ﻋﻠﻰ ﺟﹺﻬﺔ ﺍﻟﺼﺪﺍﻗﺔ ﻭﳛﻤﻞ ﰲ‬ ‫ﺖﻏ َ‬ ‫ﻭﻗﺪ ﺭﺃﻳ ُ‬
‫ﺫﻟﻚ ﺍﳊﺪﻳﺪ ﻭﻳﻘﺎﺗﻞ ﺩﻭﻥ ﺍﻟﺴﺨﻮﻝ ﻭﻳﺘﻤﺸﻰ ﻣﻊ ﺍﻟﺸﻄﱠﺎﺭ ‪( .‬‬
‫ﻚ ﳝﻴﻨﹺﻪ ﻭﰲ ﺣُﺮَﻣﻪ ﻣﻦ‬
‫ﻭﻗﺪ ﻛﺎ ﹶﻥ ﰲ ﻗﻄﻴﻌ ِﺔ ﺍﻟﺮﺑﻴ ﹺﻊ ﺧﺼﻲﱞ ﺃﺛﲑٌ ﻋﻨ َﺪ ﻣﻮﻻﻩ ﻋﻈﻴﻢ ﺍﳌﻨﺰﻟﺔ ﻋﻨﺪﻩ ﻭﻛﺎﻥ ﻳﺜِﻖ ﺑﻪ ﰲ ِﻣ ﹾﻠ ِ‬
‫ﺕ ﻳﻮ ﹴﻡ ﻋﻠﻰ ِﻣ ْﺮَﺑ ٍﺪ ﻟﻪ ﻭﰲ ﺍﳌِﺮﺑﺪ ﻏﻨﻢٌ ﺻﻔﺎﻳﺎ ﻭﻗﺪ ﺷﺪﱠ‬
‫ﻑ ﺫﺍ َ‬‫ﺖ ﻻ ﳜﺺﱡ ﺷﻴﺌﹰﺎ ﺩﻭ ﹶﻥ ﺷﻲﺀ ﻓﺄﺷ َﺮ َ‬
‫ﺖ ﻭﺯﻭ َﺟ ٍﺔ ﻭﺃﺧ ٍ‬‫ﺑﻨ ٍ‬
‫ﻂ ﰲ ﻳﺪﻳﻪ ﻭﻫﺠﻢ ﻋﻠﻴﻪ ﺃﻣﺮٌ ﻟﻮ ﻳﻜﻮﻥ ﺭﺁﻩ‬ ‫ﻕ َﻭَﺑﻌِﻞ ﻭﺳُ ِﻘ ﹶ‬
‫ﻳَﺪﻱ ﺷﺎ ٍﺓ ﻭﺭﻛﺒﻬﺎ ﻣﻦ ﻣﺆﺧﱠﺮﻫﺎ ﻳﻜﹸﻮﻣُﻬﺎ ﻓﻠﻤﱠﺎ ﺃﺑﺼﺮﻩ َﺑ ﹺﺮ َ‬
‫ﻕ ﺫﻟﻚ ﺍﳍﻮ ﹸﻝ ﺃﺑﺪﹰﺍ ﻗﻠﺒَﻪ ﻓﻜﻴﻒ ﻭﺇﻧّﻤﺎ ﻋﺎﻳَﻦ ﺍﻟﺬﻱ ﻋﺎﻳﻦ ﻓﻴﻤَﻦ ﻛﺎﻥ ﳜﻠﹸﻔﹸﻪ ﰲ ﻧﺴﺎﺋﻪ‬ ‫ﻣﻦ ﺧﺼﻲﱟ ﻟﻌﺪ ﻭﱟ ﹶﻟﻪُ ﹶﻟﻤَﺎ ﻓﺎﺭ َ‬
‫ﻚ ﳝﻴﻨﻪ ﻓﺒﻴﻨﻤﺎ ﺍﻟﺮﺟ ﹸﻞ ﻭﻫﻮ ﻭﺍﺟﻢ ﺣﺰﻳﻦ ﻭﻫﻮ ﻳﻨﻈﺮ ﺇﻟﻴﻪ ﻭﻗﺪ ﲢﺮﱠﻕ ﻋﻠﻴﻪ ﻏﻴﻈﹰﺎ ﺇ ﹾﺫ َﺭﻓﹶﻊ ﺍﳋﺼﻲﱡ‬ ‫ﻣِﻦ ﺣُﺮَﻣﻪ ﻭ ِﻣ ﹾﻠ ِ‬
‫ﺏ ﺇﱃ ﺍﻟﺒﺎﺏ ﻣﻨﻪ ﻓﺴﺒﻘﻪ ﺇﻟﻴﻪ‬ ‫ﺐ ﺭﺃﺳَﻪ ﻭﻛﺎﻥ ﺍﳌﻮﱃ ﺃﻗﺮ َ‬ ‫ﺭﺃﺳَﻪ ﻓﻠﻤﱠﺎ ﺃﺛﺒَﺖ ﻣﻮﻻ ُﻩ َﻣﺮﱠ ﻣُﺴﺮﹺﻋﹰﺎ ﳓ َﻮ ﺑﺎﺏ ﺍﻟﺪﺍﺭ ﻟﲑ ﹶﻛ َ‬
‫ﻭﻛﺎﻥ ﺍﳌﻮﺿ ُﻊ ﺍﻟﺬﻱ ﺭﺁﻩ ﻣﻨﻪ‬

‫ﺚ ﺍﳋﺼﻲﱡ ﺳﺎﻋ ﹰﺔ ﻳﻨﺘﻔِﺾ ﻣﻦ‬ ‫ﺙ ﻟﺸﻘﺎِﺋ ِﻪ ﺃﻣﺮٌ ﱂ ﳚﺪ ﻣﻮﻻﻩ ﻣﻌﻪ ﺑُﺪّﹰﺍ ﻣﻦ ﺻُﻌﻮﺩِﻩ ﻓﻠﺒ ﹶ‬
‫ﻣﻮﺿﻌﹰﺎ ﻻ ﻳُﺼﻌَﺪ ﺇﻟﻴﻪ ﻓﺤ َﺪ ﹶ‬
‫ﺲ ﺇﻻﱠ ﻭﻫﻮ ﰲ ﺍﻟﻘﱪ ‪.‬‬ ‫ﺣُﻤﱠﻰ ﺭﻛِﺒﺘﻪ ﰒ ﻓﺎﻅ ﻭﱂ ُﻳﻤ ﹺ‬
‫ﺾ‬
‫ﻭﻟﻔﺮْﻁ ﺇﺭﺍﺩﺗِﻬﻢ ﺍﻟﻨﺴﺎﺀ ﻭﺑﺎﳊﺴﺮﺓ ﺍﻟﱵ ﻧﺎﻟﺘﻬﻢ ﻭﺑﺎﻷﺳﻒ ﺍﻟﺬﻱ ﺩﺧﻠﹶﻬﻢ ﺃﺑ َﻐﻀُﻮﺍ ﺍﻟﻔﺤﻮ ﹶﻝ ﺑﺄﺷﺪﱠ ِﻣ ْﻦ ﺗﺒﺎﻏﹸ ﹺ‬
‫ﺏ ﺍﻟﻨﱢﻌَﻢ ﺍﳌﺘﻈﺎﻫﺮﺓ ﻭﻻ ﺑﲔ ﺍﳌﹶﺎﺷﻲ ﺍﳌﻌﻨﱠﻰ ﻭﺑﲔ‬ ‫ﲔ ﺃﺻﺤﺎ ﹺ‬‫ﺍﻷﻋﺪﺍ ِﺀ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﺣﺘﱠﻰ ﻟﻴﺲ ﺑﲔ ﺍﳊﺎﺳ ِﺪ ﺍﻟﺒﺎﻏﻲ ﻭﺑ َ‬
‫ﲔ ﺑﲏ ﺍﻷﻋﻤﺎﻡ ﻣﻊ ﻭﻗﻮﻉ‬ ‫ﲔ ﺳُﻮ ﹶﻗ ٍﺔ ﺻﺎﺭﻭﺍ ﻣﻠﻮﻛﹰﺎ ﻭﻻ ﺑ َ‬
‫ﺝ ﺍﻟﻔﺎﺭﹺﻩ ﻭﻻ ﺑﲔ ﻣﻠﻮ ٍﻙ ﺻﺎﺭﻭﺍ ﺳُﻮﻗ ﹰﺔ ﻭﺑ َ‬
‫ﺭﺍﻛﺐ ﺍ ِﳍﻤْﻼ ﹺ‬
‫ﺏ ﻭﻻ ﺑﲔ ﺍﳉِﲑﺍ ِﻥ ﻭﺍﳌﺘﺸﺎﻛﻠﲔ ﰲ ﺍﻟﺼﻨﺎﻋﺎﺕ ﻣﻦ ﺍﻟﺸﻨﻒ ﻭﺍﻟﺒﻐﻀﺎﺀ ﺑﻘﺪ ﹺﺭ ﻣﺎ ﻳﻠﺘﺤﻒ‬ ‫ﻉ ﺍﳊﺮ ﹺ‬ ‫ﺲ ﺃﻭ ﻭﻗﻮ ﹺ‬ ‫ﺍﻟﺘﻨﺎﻓ ﹺ‬
‫ﻋﻠﻴﻪ ﺍﳋِﺼﻴﺎ ﹸﻥ ﻟﻠﻔﺤﻮﻝ ‪.‬‬
‫ﺤﻘﹸﻪ‬
‫ﺲ ﻭﺗُﻠ ِ‬
‫ﺾ ﺍﳋﺼﻲﱢ ﻟﻠﻔﹶﺤﻞ ﻣﻦ ﺷِﻜﻞ ﺑُﻐﺾ ﺍﳊﺎ ِﺳ ِﺪ ﻟﺬِﻱ ﺍﻟﻨﻌﻤﺔ ﻭﻟﻴﺲ ِﻣ ْﻦ ﺷﻜﻞ ﻣﺎ ﻳﻮﻟﱢﺪﻩ ﺍﻟﺘﻨﺎﻓ ُ‬ ‫ﻭﺑُﻐ ُ‬
‫ﺍﳉﻨﺎﻳﺎﺕ ‪.‬‬

‫ﻧﺴﻚ ﻃﻮﺍﺋﻒ ﻣﻦ ﺍﻟﻨﺎﺱ‬

‫ﺏ ﻣﻦ ﺍﻟﻨﺎﺱ ﺿﺮﺏٌ ﻣﻦ ﺍﻟﻨﺴﻚ ﺇ ﹾﺫ ﻻ ﺑﺪﱠ ﻷﺣﺪِﻫﻢ ﻣﻦ ﺍﻟﻨﺰﻭﻉ ﻭﻣﻦ ﺗﺮ ِﻙ ﻃﺮﻳﻘﺘﻪ ﺍﻷﻭﱃ‬ ‫ﻭﻟﺮﺟﺎ ﹺﻝ ﻛﻞﱢ ﹶﻓﻦﱟ ﻭﺿﺮ ﹴ‬
‫ﺱ ﻭﺃﹶﺷﺒﺎ ﻫِﻬﺎ ﻓﻈﻦﱠ‬
‫ﻁ ﺑ ﹶﻄ َﺮﺳُﻮ َ‬
‫‪ :‬ﻓﻨﺴﻚ ﺍﳋﺼﻲﱢ ﻏﺰْﻭ ﺍﻟﺮﻭﻡ ِﻟﻤَﺎ ﹶﺃ ﹾﻥ ﻛﺎﻧﻮﺍ ﻫﻢ ﺍﻟﺬﻳﻦ َﺧﺼَﻮﻫﻢ ﻭﹸﻟﺰُﻭ ُﻡ ﹶﺃﺫﹶﻧﺔ ﻭﺍﻟﺮﱢﺑﺎ ﹸ‬
‫ﺐ ﺫﻟﻚ ﺇﻧّﻤﺎ ﻛﺎﻥ ﻷﻥﱠ ﺍﻟﺮﱡﻭﻡ ﻟِﻤﺎ ﻛﺎﻧﻮﺍ ﻫﻢ ﺍﻟﺬﻳﻦ َﺧﺼَﻮﻫﻢ ﻛﺎﻧﻮﺍ ﻣﻐﺘﺎﻇﲔ‬ ‫ﻋﻨﺪ ﺫﻟﻚ ﺃﻫ ﹸﻞ ﺍﻟﻔِﺮﺍﺳﺔ ﺃﻥﱠ ﺳﺒ َ‬
‫ﻋﻠﻴﻬﻢ ﻭﻛﺎﻧﺖ‬

‫ﻕ ﰲ ﻛﻞﱢ ﺷﻲﺀ ﻳَﺒﻠﹸﻎ‬ ‫ﻣﺘﻄﻠﱢﺒ ﹰﺔ ﺇﱃ ﺍﻟﺘﺸﻔﱢﻲ ﻣﻨﻬﻢ ﻓﺄﺧﺮﺝ ﳍﻢ ﺣﺐﱡ ﺍﻟﺘﺸﻔﱢﻲ ﺷﺪﱠﹶﺓ ﺍﻻﻋﺘﺰﺍ ﹺﻡ ﻋﻠﻰ ﻗﺘﻠﻬﻢ ﻭﻋﻠﻰ ﺍﻹﻧﻔﺎ ﹺ‬
‫ﺢ ﻭﻫﻮ‬ ‫ﻚ ﺍﳌﻐﻨﱢﻲ ‪ :‬ﺃﻥ ﻳُﻜﺜﺮ ﺍﻟﺘﺴﺒﻴ ُ‬
‫ﻚ ﺍﻟﺒﻨﻮﻱ ﺃﻥ َﻳﺪَﻉ ﺍﻟﺪﻳﻮﺍﻥ ﻭﻧﺴ ُ‬‫ﻚ ﺍﳋﺮﺍﺳﺎﱐﱢ ﺃﻥ ﻳُﺤﺞﱠ ‪ :‬ﻭﻧﺴ ُ‬
‫ﻣﻨﻬﻢ ﻭﻧُﺴ ُ‬
‫ﺏ ﺍﻟﻨﺒﻴﺬ ﻭﺍﻟﺼﻼﹶﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﻟﺼﻼﺓ ﰲ ﲨﺎﻋﺔ ﻭﻧﺴﻚ ﺍﻟﺮﺍﻓﻀﻲﱢ ‪ :‬ﺇﻇﻬﺎ ُﺭ ﺗﺮْﻙ‬ ‫ﻳﺸﺮ ُ‬
‫ﻚ ﺍﻟﻴﻬﻮﺩﻱﱢ ‪ :‬ﺇﻗﺎﻣﺔ ﺍﻟﺴﺒﺖ ﻭﻧﺴﻚ (‬ ‫ﺍﻟﻨﺒﻴﺬ ﻭﻧﺴﻚ ﺍﻟﺴﱠﻮﺍﺩﻱﱢ ﺗ ْﺮ ُﻙ ﺷﺮﺏ ﺍﳌﻄﺒﻮﺥ ﻓﻘﻂ ﻭﻧﺴ ُ‬
‫ﺱ ﺑﺎﳉﺒْﺮ ﺃﻭ ﺑﺎﻟﺘﻌﻄﻴ ﹺﻞ ﺃﻭ ﺑﺎﻟﺰﻧﺪﻗﺔ ﻳﺮﻳﺪ ﺃﻥ ﻳﻮﻫﻢ‬‫ﺍﳌﺘﻜﻠﱢﻢ ‪ :‬ﺍﻟﺘﺴﺮﱡﻉ ﺇﱃ ﺇﻛﻔﺎ ﹺﺭ ﺃﻫﻞ ﺍﳌﻌﺎﺻﻲ ﻭﺃ ﹾﻥ ﻳﺮﻣَﻲ ﺍﻟﻨﺎ َ‬
‫ﺃﻣﻮﺭﹰﺍ ‪ :‬ﻣﻨﻬﺎ ﺃﻥﱠ ﺫﻟﻚ ﻟﻴﺲ ﺇﻻﹼ ﻣﻦ ﺗﻌﻈﻴﻤﻪ ﻟﻠﺪﱢﻳﻦ ﻭﺍﻹﻏﺮﺍﻕ ﻓﻴﻪ ﻭﻣﻨﻬﺎ ﺃﻥ ﻳﻘﺎﻝ ‪ :‬ﻟﻮ ﻛﺎﻥ َﻧﻄِﻔﹰﺎ ﺃﻭ ﻣﺮﺗﺎﺑﹰﺎ ﺃﻭ‬
‫ﺱ ﻭﻟﺮﺿﻲ ﻣﻨﻬﻢ ﺑﺎﻟﺴﻼﻣﺔ ﻭﻣﺎ ﻛﺎﻥ ﻟﲑﻣﻴَﻬﻢ ﺇﻻﹼ ﻟﻠﻌﺰﱢ ﺍﻟﺬﻱ ﰲ ﻗﻠﺒﻪ ﻭﻟﻮ ﻛﺎﻥ‬ ‫ﳎﺘﻨﺤﹰﺎ ﻋﻠﻰ ﺑﻠﻴﱠﺔ ﳌﺎ ﺭﻣﻰ ﺍﻟﻨﺎ َ‬
‫ﻫﻨﺎﻙ ﻣﻦ ﹸﺫﻝﱢ ﺍﻟﺮﱢﻳﺒﺔ ﺷﻲﺀ ﻟﻘ ﹶﻄﻌَﻪ ﺫﻟﻚ ﻋﻦ ﺍﻟﺘﻌﺮﱡﺽ ﳍﻢ ﺃﻭ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﻣﺎ ﻋﺴﻰ ﺇ ﹾﻥ ﺣﺮﱠﻛﻬﻢ ﻟﻪ ﺃ ﹾﻥ ﻳﺘﺤﺮﱠﻛﻮﺍ‬
‫ﻒ ﻭﻻ ﺃﻛﺜ َﺮ ﻋﻴﻮﺑﹰﺎ ﳑﱠﻦ ﻳﺮﻣﻲ ﺧﺼﻮﻣَﻪ ﺑﺎﻟﻜﻔﺮ ‪.‬‬
‫ﻭﱂ ﳒ ْﺪ ﰲ ﺍﳌﺘﻜﻠﱢﻤﲔ ﺃﻧْﻄ َ‬
‫ﺍﳉﻤﺎﺯ ﻭﺟﺎﺭﻳﺔ ﺁﻝ ﺟﻌﻔﺮ ﻭﻛﺎﻥ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺍﳉﻤﱠﺎﺯ ﻭﻫﻮ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮﻭ ﻳﺘﻌﺸﱠﻖ ﺟﺎﺭﻳ ﹰﺔ‬

‫ﺕ ﺍﳌﻐﻨﱢﲔ ﻭﻛﺎﻥ ﺍﳋﺼﻲﱡ ﺃﺷﺪﱠ ﻋﺸﻘﹰﺎ ﳍﺎ ﻣﻦ‬ ‫ﺕ ﺑﻴﻮ َ‬

‫ﺼﻲﱞ ﳛﻔﻈﹸﻬﺎ ﺇﺫﺍ ﺃﺭﺍﺩ ْ‬
‫ﻵ ﹺﻝ ﺟﻌﻔﺮ ﻳﻘﺎﻝ ﳍﺎ ﹸﻃﻐْﻴﺎﻥ ﻭﻛﺎﻥ ﳍﻢ ﺧ ِ‬
‫ﺖ‬
‫ﲔ ﻛﻼﻣِﻬﺎ ﻭﺍﻟﺪﻧﻮﱢ ﻣﻨﻬﺎ ﻓﻘﺎﻝ ﺍﳉﻤﺎﺯ ﻭﻛﺎﻥ ﺍﺳﻢ ﺍﳋﺎﺩﻡ ﺳﻨﺎﻧﹰﺎ ‪ ) :‬ﻣﺎ ﻟﻠ َﻤﻘِﻴ ِ‬
‫ﺍﳉﻤﱠﺎﺯ ﻭﻛﺎﻥ ﻗﺪ ﺣﺎﻝ ﺑﻴَﻨﻪ ﻭﺑ َ‬
‫ﺡ ( ﻭﻗﺎﻝ ﻓﻴﻪ ﺃﻳﻀﹰﺎ ﻭﻓﻴﻬﺎ ‪ ) :‬ﻧَﻔﹾﺴِﻲ ﺍﻟﻔﺪﺍ ُﺀ‬
‫ﺼﻲﱞ ** ﻏﺎ ﹴﺯ ﺑﻐﲑ ﺳﻼ ﹺ‬‫ﺲ ﺯﺍ ٍﻥ َﺧ ِ‬
‫ﺡ ( ) ﹶﻟﹺﺒﹾﺌ َ‬‫ﺳِﻨﺎ ٍﻥ ** ﻭﻟِﻠﻈﱢﺒﺎ ِﺀ ﺍﳌِﻼ ﹺ‬
‫ﺏ ﺳِﻨﺎﻧﹰﺎ ** َﻳﻨﻴﻜ ُﻪ ﺃﻳﻦ ُﺯﺑﱡﻪ ( ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ ﻓﻴﻬﻤﺎ ‪ ) :‬ﻇﱯٌ ﺳﻨﺎ ﹸﻥ ﺷﺮﻳﻜﻲ ** ﻓﻴﻪ‬‫ﱯ ** ﳛﺒﱡﲏ ﻭﺃﹸﺣﺒﱡ ْﻪ ( ) َ ْﺑ ُﻪ ﺃﺟﺎ َ‬ ‫ﻟﻈ ﹴ‬
‫ﻚ ( ﻣﺎ ﻗﻴﻞ ﻣﻦ ﺍﻟﺸﻌﺮ ﰲ ﺍﳋﺼﺎﺀ ﻭﻗﺎﻝ ﺍﻟﺒﺎﺧَﺮﺯﻱّ ﻳﺬﻛ ُﺮ‬ ‫ﻚ ﺳِﻨﺎﻥﹲ ** ﻭﻻ َﻳ َﺪﻋْﻨﺎ ﻧﻨﻴ ُ‬ ‫ﻚ ( ) ﺍ َﻳﻨﹺﻴ ُ‬‫ﺲ ﺍﻟﺸﺮﹺﻳ ُ‬‫ﻓﺒﺌ َ‬
‫ﳏﺎ ِﺳ َﻦ ﺧِﺼﺎﻝ ﺍﳋِﺼﻴﺎﻥ ‪ ) :‬ﻭﻧﺴﺎﺀ ﳌﻄﻤﺌﻦﱢ ﻣُﻘﻴ ﹴﻢ ** ﻭﺭﺟﺎﻝ ﺇﻥ ﻛﺎﻧﺖ ﺍﻷﺳﻔﺎﺭُ (‬

‫ﻭﻗﺎﻝ ﲪﻴﺪ ﺑﻦ ﺛﻮﺭ ﻳﻬﺠﻮ ﺍﻣﺮﺃﺗﻪ ‪ُ ) :‬ﺟ ﹸﻠﺒﱠﺎﻧ ﹲﺔ ﻭﺭﻫﺎﺀ ﲣﺼﻲ ﲪﺎﺭﻫﺎ ** ﺑﻔِﻲ ﻣﻦ ﺑﻐَﻰ ﺧﲑﹰﺍ ﺇﻟﻴﻬﺎ ﺍﳉﻼﻣ ُﺪ ( ﻭﻗﺎﻝ‬
‫ﺡ ﻋﻠﻰ َﻭ ْﺷ ﹺﻢ (‬ ‫ﺤ ﹶﻞ ﻋَﺎﺟ ﹰﺔ ** ﻭﻻ ﺟَﺎﺟَﺔﹲ ﻣﻨﻬﺎ ﺗﻠﹸﻮ ُ‬ ‫ﲑ ﱂ َﺗ ْ‬
‫ﺕ ﻛﺨﺎﺻﻲ ﺍﻟ َﻌ ﹺ‬‫ﻣﺰﺭﱢﺩ ﺑﻦ ﺿِﺮﺍﺭ ‪ ) :‬ﻓﺠﺎﺀ ْ‬
‫ﻕ ** ﻟﻊ ﻣﺎ ﻋﻤﱢﺮﺕ ﺃﻭ‬ ‫ﻭﻗﺎﻝ ﻋﻤﺮﻭ ﺍﳋﺎﺭَﻛﻰ ‪ ) :‬ﺇﺫﺍ ﻻ َﻡ ﻋﻠﻰ ﺍﳌﺮﺩ ** ﻧﺼﻴﺢٌ ﺯﺍﺩَﱐ ﺣﺮﺻﺎ ( ) ﻭﻻ ﻭﺍﻟﻠﹼﻪ ﻣﺎ ﺃ ْ‬
‫ﺃﹸﺧْﺼﻰ ( ) َﺭﻣَﺎﻙ ﺍﻟﻠﹼ ُﻪ ﻣﻦ ﺃ ْﻳ ﹴﺮ ﺑﺄﻓﻌَﻰ ** ﻭﻻ ﻋﺎﻓﺎ َﻙ ﻣﻦ َﺟﻬْﺪ ﺍﻟﺒَﻼ ِﺀ ( ) َﺟﺰَﺍ َﻙ ﺍﻟﻠﹼ ُﻪ َﺷﺮّﹰﺍ ﻣﻦ ﺭﻓﻴ ﹴﻖ ** ﺇﺫﺍ ﺑﻠﻐﺖ‬
‫ﻼ ِﺀ ( ) ﻓﻼ ﻭﺍﻟﻠﹼﻪ ﻣﺎ ﺃﻣﺴَﻰ ﺭﻓﻴﻘﻲ‬ ‫ﳋﹶ‬ ‫ﺐ ﺍﻟﻨﺴﺎﺀ ( ) ﺃ ُﺟﺒْﻨﹰﺎ ﰲ ﺍﻟﻜﺮﻳﻬﺔ ﺣﲔ ﻧﻠﻘﻰ ** ﻭﻣﺎ ﺗﻨﻔ ﻚﱡ ﺗُﻨﻌِﻆ ﰲ ﺍ ﹶ‬ ‫ﰊ َﺭ ﹶﻛ َ‬
‫** ﻭﻟﻮﻻ ﺍﻟﺒﻮ ﹸﻝ ﻋُﻮﺟﹺﻞ ﺑﺎﳋﺼﺎﺀ (‬

‫ﺢ ﰲ ﺑﲏ ﺍﳉﺎﺭﻭ ِﺩ ( ) ﻭﻣِﻦ‬‫ﻭﻗﺎﻝ ﺑﻌﺾ ﻋﺒﺪ ﺍﻟﻘﻴﺲ ‪ ) :‬ﻣﺎ ﻛﺎﻥ ﻗﹶﺤﺬﹶﻡٌ ﺍﺑ ُﻦ ﻭﺍ ِﻫﺼَﺔ ﺍﻟﹾﺨُﺼﻰ ** ﻳﺮﺟﻮ ﺍﳌﻨﺎﻛ َ‬
‫ﺍﻧﺘﻜﺎﺱ ﺍﻟﺪﻫ ﹺﺮ ﺃﻥ ُﺯ ﻭﱢﺟﺘَﻬﺎ ** ﻭﻟﻜﻞﱢ ﺩﻫ ﹴﺮ ﻋَﺜﺮﺓﹲ ُﲜﺪُﻭﺩ ( ) ﻟﻮ ﻛﺎﻥ ﻣﻨﺬ ُﺭ ﺇﺫ ﺧﻄﺒﺖ ﺇﻟﻴﻬﻢ ** ﺣﻴّﹰﺎ ﻟﻜﺎﻥ‬
 ‫ﺏ ﻓﺴﻘﹶﻂ ﰲ ﺑﺌ ﹴﺮ‬
‫َﺧﺼَﺎ َﻙ ﺑﺎﳌﻐﻤﻮﺩ ( ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ‪ :‬ﺣﺪﱠﺛﲏ ﺃﺑﻮ ﺍﳋﻄﺎﺏ ﻗﺎﻝ ‪ :‬ﻛﺎﻥ ﻋﻨﺪﻧﺎ ﺭﺟﻞﹲ ﺃﺣﺪ ُ‬
‫ﻓﺬﻫﺒﺖ َﺣﺪَﺑﺘﻪ ﻭﺻﺎﺭ ﺁﺩَﺭ ﻓﻘﻴﻞ ﻟﻪ ‪ :‬ﻛﻴﻒ ﲡِﺪﻙ ﻓﻘﺎﻝ ‪ :‬ﺍﻟﺬﻱ ﺟﺎ َﺀ ﺷﺮﱞ ﻣﻦ ﺍﻟﱠﺬِﻱ ﺫﻫﺐ ‪.‬‬
‫ﺼﻲﱞ ﻟﻪ ﺇﺫ ﺩﺧ ﹶﻞ ﻋﻠﻰ ﻣﻴﺴﻮ ﹶﻥ ﺍﺑﻨﺔ‬
‫ﺕ ﻳﻮ ﹴﻡ ﳝﺸﻲ ﻭﻣَﻌﻪ َﺧ ِ‬
‫ﻭﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻦ ﺑﻌﺾ ﺭﺟﺎﻟﻪ ﻗﺎﻝ ‪ :‬ﺧﺮﺝ ﻣﻌﺎﻭﻳ ﹸﺔ ﺫﺍ َ‬
‫ﺤ ﱡﻞ ﻣﺎ‬
‫ﲝﺪﻝ ﻭﻫﻲ ﺃﻡﱡ ﻳﺰﻳﺪ ﻓﺎﺳﺘﺘﺮﺕ ﻣﻨﻪ ﻓﻘﺎﻝ ‪ :‬ﺃﺗﺴﺘﺘﺮﻳﻦ ﻣﻨﻪ ﻭﺇﻧﱠﻤﺎ ﻫﻮ ﻣﺜ ﹸﻞ ﺍﳌﺮﺃﹶﺓ ﻗﺎﻟﺖ ‪ :‬ﺃﺗُﺮَﻯ ﺃﻥﱠ ﺍﳌﺜﻠﺔ ﺑﻪ ُﺗ ِ‬
‫ﺣﺮﱠﻡ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ‪.‬‬
‫ﺏ ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﹼﻪ‬ ‫ﺫﻛﺮ ﻣﺎ ﺟﺎﺀ ﰲ ﺧﺼﺎ ِﺀ ﺍﻟﺪﻭﺍ ﺏّ ﺫﻛﺮ ﺁﺩ ُﻡ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﻋﻦ ﺍﻟﺸﻌﱯّ ﻗﺎﻝ ‪ :‬ﻗﺮﺃﺕ ﻛﺘﺎ َ‬

‫ﻱ ﻣﻦ ﺭﺃﺱ ﺍﳌﺎﺋﺘﲔ‬
‫ﺠ ﹺﺮ َ‬
‫ﺗﻌﺎﱃ ﻋﻨﻪ ﺇﱃ ﺳﻌﺪ َﻳ ْﻨﻬَﻰ ﻋﻦ ﺣﺬﹾﻑ ﺃﺫﻧﺎﺏ ﺍﳋﻴﻞ ﻭﺃﻋﺮﺍﻓﻬﺎ ﻭﻋﻦ ﺧﺼﺎﺋﻬﺎ ﻭﻳﺄﻣﺮﻩ ﺃﻥ ﻳُ ْ‬
‫ﻭﻫﻮ ﺃﺭﺑﻌﺔ ﻓﺮﺍﺳﺦ ‪.‬‬
‫ﻭﺳُﻔﻴﺎﻥ ﺍﻟﺜﱠﻮﺭﻱ ﻋﻦ ﻋﺎﺻﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻋﻨﻪ ﻛﺎﻥ ﻳﻨﻬﻰ ﻋﻦ ِﺧﺼَﺎﺀ ﺍﻟﺒﻬﺎﺋﻢ ﻭﻳﻘﻮﻝ ‪:‬‬
‫ﻫﻞ ﺍﻹﳕﺎﺀ ﺇﻻﹼ ﰲ ﺍﻟﺬﻛﻮﺭ ‪.‬‬
‫ﻭﺷَﺮﻳﻚ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﻗﺎﻝ ‪ :‬ﺃﺧﱪﱐ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳌﻬﺎﺟﺮ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﱠﺨَﻌﻲ ﺃﻥﹼ ﻋﻤ َﺮ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻋﻨﻪ ﻧَﻬَﻰ‬
‫ﻋﻦ ﺧﺼﺎ ِﺀ ﺍﳋﻴﻞ ‪.‬‬
‫ﻭﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳌﻬﺎﺟﺮ ﻗﺎﻝ ‪ :‬ﻛﺘﺐ ﻋﻤ ُﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻋﻨﻪ ﻟﺒﻌﺾ (‬
‫ﺼﲔﱠ ﻓﺮﺳﹰﺎ ‪.‬‬
‫ﻋﻤﺎﻟﻪ ‪ :‬ﻻ ﺗُﺠ ﹺﺮَﻳﻦﱠ ﻓﺮﺳﹰﺎ ﺇﻻﱠ ﻣﻦ ﺍﳌﺎﺋﺘﲔ ﻭﻻ ﹾﲣ ِ‬
‫ﺖ ﻧﺎﻓﻌﹰﺎ ﻳﻘﻮﻝ ‪ :‬ﻛﺎﻥ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﻤﺮ ﻳﻜﺮَﻩ ﺧِﺼﺎ َﺀ ﺍﻟﺬﻛﻮ ﹺﺭ ﻣﻦ ﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ ﻭﺍﻟﻐﻨﻢ ‪.‬‬ ‫ﻭﻗﺎﻝ ‪ :‬ﻭﲰﻌ ُ‬
‫ﻭﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﻤﺮ ﻋﻦ ﻧﺎﻓﻊ ‪ :‬ﺃﻥﱠ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻋﻨﻬﻤﺎ ﻛﺎﻥ ﻳﻜﺮﻩ ﺍﳋﺼﺎﺀ ﻭﻳﻘﻮﻝ ‪ :‬ﻻ ﺗﻘﻄﻌﻮﺍ‬
‫ﻧﺎﻣﻴ ﹶﺔ َﺧ ﹾﻠ ﹺﻖ ﺍﻟﻠﹼ ِﻪ ﺗﻌﺎﱃ ‪.‬‬
‫ﻭﻋﺒﺪ ﺍﻟﻠﹼﻪ ﻭﺃﺑﻮ ﺑﻜﺮ ﺍﺑﻨﺎ ﻧﺎﻓﻊ ﻋﻦ ﻧﺎﻓﻊ ﻗﺎﻝ ‪ :‬ﻬﻧﻰ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻦ ﺃﻥ ﺗُﺨﺼَﻰ‬

‫ﻭﳏﻤﺪ ﺑﻦ ﺃﰊ ﺫﺋﺐ ﻗﺎﻝ ‪ :‬ﺳﺄﻟﺖ ﺍﻟﺰﱡﻫﺮﻱﱠ ‪ :‬ﻫﻞ ﲞِﺼﺎﺀ ﺍﻟﺒﻬﺎﺋﻢ ﺑﺄﺱ ﻗﺎﻝ ‪ :‬ﺃﺧﱪﱐ ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ‬
‫ﺻ ْﺒ ﹺﺮ ﺍﻟﺮﻭﺡ ﻗﹶﺎ ﹶﻝ ﺍﻟﺰﱡﻫﺮﻱﱡ ‪:‬‬
‫ﻋُﺘﺒﺔ ﺑﻦ ﻣﺴﻌﻮﺩ ﺃﻥﱠ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻋﻠﻰ ﺁﻟﻪ ﺍﻟﻄﺎ ﻫِﺮﻳﻦ ﻬﻧﻰ ﻋﻦ َ‬
‫ﻭﺍﳋِﺼﺎﺀُ ﺻﱪٌ ﺷﺪﻳﺪ ‪.‬‬
‫ﻭﺃﺑﻮ ﺟﻌﻔﹶﺮ ﺍﻟﺮﱠﺍﺯﻱّ ﻗﺎﻝ ‪ :‬ﺣﺪﱠﺛﻨﺎ ﺍﻟﺮﱠﺑﻴ ُﻊ ﺑﻦ ﺃﻧﺲ ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ :‬ﻭَﻵﻣُ َﺮﻧﱠﻬُ ْﻢ ﹶﻓ ﹶﻠﻴُ َﻐﻴﱢﺮُﻥﱠ َﺧ ﹾﻠ َﻖ‬
‫ﺍﻟﻠﹼﻪ ﻗﺎﻝ ‪ :‬ﻫﻮ ﺍﳋِﺼﺎﺀ ‪.‬‬
‫ﻭﺃﺑﻮ ﺟﺮﻳﺮ ﻋﻦ ﻗﺘﺎﺩﺓ ﻋﻦ ﻋِﻜﺮﹺﻣﺔ ﻋﻦ ﺍﺑﻦ ﻋﺒﱠﺎﺱ ﳓﻮﻩ ‪.‬‬
‫ﺖ ﺍﳊﺴ َﻦ ﻋﻦ ﺧِﺼﺎﺀ ﺍﻟﺪﻭﺍﺏ ﻓﻘﺎﻝ ‪ :‬ﺗﺴﺄﻟﲏ ﻋَﻦ ﻫﺬﺍ ﻟﻌﻦ ﺍﻟﻠﹼﻪ ﻣﻦ ﺧَﺼَﻰ ﺍﻟﺮﺟﺎﻝ ‪.‬‬ ‫ﺃﺑﻮ ﺑﻜﺮ ﺍﳍﺬﱄﹼ ﻗﺎﻝ ‪ :‬ﺳﺄﻟ ُ‬
‫ﱄ ﻋﻦ ﻋِﻜﺮﹺﻣﺔ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ :‬ﻭَﻵﻣُ َﺮﻧﱠﻬُ ْﻢ ﹶﻓ ﹶﻠﻴُ َﻐﻴﱢ َﺮﻥﱠ َﺧ ﹾﻠ َﻖ ﺍﻟﻠﹼ ِﻪ ﻗﺎﻝ ‪ :‬ﺧﺼﺎﺀ ﺍﻟﺪﻭﺍﺏ ﻗﺎﻝ ‪ :‬ﻭﻗﺎﻝ‬
‫ﺃﺑﻮ ﺑﻜﺮ ﺍﳍﺬ ﱡ‬
‫ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ‪ :‬ﺃﺧﻄﺄ ﻋﻜﺮﻣﺔ ﻫﻮ ﺩﻳﻦ ﺍﻟﻠﹼﻪ ‪ .‬ﻧَﺼﺮ ﺑﻦ ﻃﺮﻳﻒ ﻗﺎﻝ ‪ :‬ﺣﺪﱠﺛﻨﺎ ﻗﹶﺘﺎﺩﺓ ﻋﻦ ﻋِﻜﺮﻣﺔ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫ﺏ ﻫﻮ ﺩﻳﻦ ﺍﻟﻠﹼﻪ ‪.‬‬ ‫ﹶﻓ ﹶﻠﻴُ َﻐﻴﱢﺮُﻥﱠ َﺧ ﹾﻠ َﻖ ﺍﻟﻠﹼ ِﻪ ﻗﺎﻝ ‪ :‬ﺧﺼﺎﺀ ﺍﻟﺒﻬﺎﺋﻢ ﻓﺒﻠﻎ ﳎﺎﻫﺪﹰﺍ ﻓﻘﺎﻝ ‪ :‬ﻛ ﹶﺬ َ‬
‫ﻓﻤﻦ ﺍﻟﻌﺠﺐ ﺃﻥ ﺍﻟﺬﻱ ﻗﺎﻝ ﻋﻜﺮﻣﺔ ﻫﻮ ﺍﻟﺼﻮﺍﺏ ﻭﻟﻮ ﻛﺎﻥ ﻫﻮ ﺍﳋﻄﺄ ﳌﺎ ﺟﺎﺯ ﻷﺣﺪ ﺃﻥ ﻳﻘﻮﻝ ﻟﻪ ‪ :‬ﻛﺬﺑﺖ‬
‫ﺱ ﻻ ﻳﻀﻌﻮﻥ ﻫﺬﻩ ﺍﻟﻜﻠﻤ ﹶﺔ‬
‫ﻭﺍﻟﻨﺎ ُ‬
‫ﰲ ﻣﻮﺿِﻊ ﺧﻄﺄ ﺍﻟﺮﺃﻱ ﳑﱠﻦ ُﻳ ﹶﻈﻦﱡ ﺑﻪ ﺍﻻﺟﺘﻬﺎﺩ ﻭﻛﺎﻥ ﳑﱠﻦ ﻟﻪ ﺃﻥ ﻳﻘﻮﻝ ﻭﻟﻮ ﺃﻥﱠ ﺇﻧﺴﺎﻧﹰﺎ ﲰِﻊ ﻗﻮ ﹶﻝ ﺍﻟﻠﹼﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ‪:‬‬
‫ﹶﻓ ﹶﻠُﻴ َﻐﻴﱢ ُﺮ ﹶﻥﱠ َﺧ ﹾﻠ َﻖ ﺍﻟﻠﹼ ِﻪ ﻗﺎﻝ ‪ :‬ﺇﻧﱠﻤﺎ ﻳﻌﲏ ﺍﳋِﺼﺎﺀ ﱂ ﻳﻘﺒﻞ ﺫﻟﻚ ﻣﻨﻪ ﻷﻥﱠ ﺍﻟﻠﻔﻆ ﻟﻴﺴﺖ ﻓﻴﻪ ﺩﻻﻟﺔﹲ ﻋﻠﻰ ﺷﻲ ٍﺀ ﺩﻭ ﹶﻥ ﺷﻲﺀ‬
‫ﻆ ﻋﺎﻣّﹰﺎ ﱂ ﻳﻜﻦ ﻷﺣ ٍﺪ ﺃﻥ ﻳﻘﺼِﺪ ﺑﻪ ﺇﱃ ﺷﻲ ٍﺀ ﺑﻌﻴﻨﻪ ﺇﻻﱠ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‬ ‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻠﻔ ﹸ‬
‫ﺫﻟﻚ ﻣﻊ ﺗﻼﻭ ِﺓ ﺍﻵﻳﺔ ﺃﻭ ﻳﻜﻮ ﹶﻥ ﺟﱪﻳ ﹸﻞ ﻋﻠﻴ ِﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ ﺫﻟﻚ ﻟﻠﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻷﻥﱠ ﺍﻟﻠﹼﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‬
‫ﻻ ﻳﻀﻤﺮ ﻭﻻ ﻳﻨﻮﻱ ﻭﻻ ﳜﺺﱡ ﻭﻻ ﻳﻌﻢﱡ ﺑﺎﻟﻘﺼﺪ ﻭﺇﻧﱠﻤﺎ ﺍﻟﺪﻻﻟ ﹸﺔ ﰲ ﺑﹺﻨﻴ ِﺔ ﺍﻟﻜﻼﻡ ﻧﻔﺴِﻪ ﻓﺼﻮﺭﺓ ﺍﻟﻜﻼﻡ ﻫﻮ (‬
‫ﺍﻹﺭﺍﺩﺓ ﻭﻫﻮ ﺍﻟﻘﺼﺪ ﻭﻟﻴﺲ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻋﻤﻞﹲ ﺁﺧﺮ ﻛﺎﻟﺬﻱ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻨﺎﺱ ﺗﻌﺎﱃ ﺍﻟﻠﹼُﻪ ﻋﻦ ﻗﻮﻝ ﺍﳌﺸﺒﱢﻬﺔ‬
‫ﻋﻠﻮّﹰﺍ ﻛﺒﲑﹰﺍ ‪.‬‬

‫ﺱ ﻗﹶﺎ ﹶﻝ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ :‬ﻭَﻵ ُﻣ َﺮﻧﱠ ُﻬ ْﻢ ﹶﻓ ﹶﻠﻴُ َﻐﻴﱢﺮُﻥﱠ َﺧ ﹾﻠ َﻖ ﺍﻟﻠﹼ ِﻪ ﻗﹶﺎ ﹶﻝ ‪ :‬ﻫﻮ‬
‫ﺃﺑﻮ ﺟﺮﻳﺮ ﻋﻦ ﻋﻤﺎﺭ ﺑﻦ ﺃﰊ ﻋﻤﺎﺭ ﹶﺃﻥﱠ ﺍﺑ َﻦ ﻋﺒﺎ ﹴ‬
‫ﺍﳋﺼﺎﺀ ‪.‬‬
‫ﺱ ﻣﺜﻠﻪ ‪.‬‬ ‫ﻭﺃﺑﻮ ﺟﺮﻳﺮ ﻋﻦ ﻗﹶﺘﺎﺩﺓ ﻋﻦ ﻋِﻜﺮﻣﺔ ﻋﻦ ﺍﺑﻦ ﻋﺒﱠﺎ ﹴ‬
‫ﺨ ِﻌﻲّ ﻋﻦ ﳏﻤﱠ ِﺪ ﺑﻦ ﺳﻌﻴ ٍﺪ ﻋﻦ ﻋﺒﺎﺩﺓ ﺑﻦ ﻧﺴﻲّ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﲑﻳﺰ ﻗﺎﻝ ‪ :‬ﻛﺎﻥ ﺃﺣﺐﱠ ﺍﳋﻴ ﹺﻞ ﺇﱃ‬ ‫ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻨﱠ َ‬
‫ﲔ ﻭﺍﻟﻄﻼﺋﻊ‬
‫ﳋﺼْﻴﺎﻥ ﻓﹶﺈﻧﱠﻬﺎ ﺃﺧﻔﻰ ﻟﻠﻜﹶﻤ ﹺ‬
‫ﻒ ﺍﳌﺴﻠﻤﲔ ﰲ ﻋﻬﺪ ﻋﻤﺮ ﻭﻋﺜﻤﺎﻥ ﻭﻣﻌﺎﻭﻳﺔ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻋﻨﻬﻢ ﺍ ِ‬ ‫َﺳ ﹶﻠ ِ‬
‫ﳉ ْﻬ ِﺪ ‪.‬‬
‫ﻭﺃﺑﻘﹶﻰ ﻋﻠﻰ ﺍ ﹶ‬
‫ﺃﺑﻮ ﺟﺮﻳﺮ ﻗﺎﻝ ‪ :‬ﺃﺧﱪﱐ ﺍﺑﻦ ﺟُﺮﻳﺞ ﻋﻦ ﻋﻄﺎﺀ ﺃﻧﱠﻪ ﱂ َﻳ َﺮ ﺑﺄﺳﹰﺎ ﲞﺼﺎﺀ ﺍﻟﺪﻭﺍﺏ ‪.‬‬
‫ﺏ ﻋﻦ ﺍﺑﻦ ﺳﲑﻳﻦ ﺃﻧﱠﻪ ﱂ ﻳﻜﻦ ﻳﺮﻯ ﺑﺄﺳﹰﺎ ﺑﺎﳋﺼﺎﺀ ﻭﻳﻘﻮﻝ ‪ :‬ﻟﻮ ﺗُﺮﹺﻛﺖ ﺍﻟﻔﺤﻮﻟﹸﺔ ﻷﻛﻞ ﺑﻌﻀُﻬﺎ‬ ‫ﻭﺃﺑﻮ ﺟﺮﻳﺮ ﻋﻦ ﺃﻳﱡﻮ َ‬
‫ﺑﻌﻀﹰﺎ ‪.‬‬
‫ﻭﻋﻤﺮ ﻭﻳﻮﻧﺲ ﻋﻦ ﺍﳊﺴﻦ ‪ :‬ﺃﻧّﻪ ﱂ ﻳﻜﻦ ﻳﺮﻯ ﺑﺄﺳﹰﺎ ﲞﺼﺎ ِﺀ ﺍﻟﺪﻭﺍﺏ ‪.‬‬
‫ﺳﻔﻴﺎﻥ ﺑﻦ ﻋُﻴﻴﻨﺔ ﻋﻦ ﺍﺑﻦ ﻃﺎﻭﺱ ﻋﻦ ﺃﺑﻴﻪ ‪ :‬ﺃﻧّﻪ ﺧَﺼﻰ ﺑﻌﲑﹰﺍ ‪.‬‬
‫ﻭﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ ﻋﻦ ﻣﺎﻟﻚ ﺑﻦ ﻣِﻐ ﻮَﻝ ﻋﻦ ﻋﻄﺎﺀ ﺃﻧﻪ ﺳﺌﻞ ﻋﻦ ﺧﺼﺎﺀ ﺍﻟﺒﻐﻞ ﻓﻘﺎﻝ ‪ :‬ﺇﺫﺍ ﺧﻔﺖ ﻋِﻀﺎﺿﻪ ‪.‬‬

‫ﺃﻗﻮﺍﻝ ﰲ ﺍﻟﻨﺘﺎﺝ ﺍﳌﺮﻛﺐ‬

‫ﺼ ﹾﻞ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺑﺎﻟﻜﻼﻡ ﺍﻟﺬﻱ ﻗﺒﻞ ﻫﺬﺍ ﰲ ﺍﳋﻠﻖ ﺍﳌﹶﺮﻛﺐ ﻭﰲ ﺗﻼﻗﺢ ﺍﻷﺟﻨﺎﺱ ﺍﳌﺨﺘﻠﻔﺔ ﺯﻋﻤﻮﺍ ﺃﻥ ﺍﻟﻌِﺴﺒﺎ َﺭ‬ ‫ﻭ ﹾﻟَﻨ ِ‬
‫ﻭﻟﺪ ﺍﻟﻀﺒﻊ ﻣﻦ ﺍﻟﺬﺋﺐ ﻭﲨﻌﻪ ﻋﺴﺎﺑﺮ ﻭﻗﺎﻝ ﺍﻟﻜﻤﻴﺖ ‪ ) :‬ﻭﲡﻤﱠﻊ ﺍﳌﺘﻔﺮﱢﻗﹸﻮ ** ﹶﻥ ﻣﻦ ﺍﻟﻔﹶﺮﺍﻋِﻞ ﺍﻟﻌَﺴﺎﹺﺑ ْﺮ ( ﻳﺮﻣﻴﻬﻢ‬
‫ﺑﺄﻧﱠﻬﻢ ﺃﺧﻼﻁﹲ َﻭﻣُ َﻌ ﹾﻠ َﻬﺠُﻮ ﹶﻥ ‪.‬‬
‫ﺍﻟﺴﻤﻊ ﻭﻟﺪ ﺍﻟﺬﺋﺐ ﻣﻦ ﺍﻟﻀﺒﻊ ﻭﺯﻋﻤﻮﺍ ﺃﻥﹼ ﺍﻟﺴﱢﻤﻊ ﻭﻟﺪ ﺍﻟﺬﺋﺐ ﻣﻦ ﺍﻟﻀﺒﻊ ﻭﻳﺰﻋﻤﻮﻥ ﺃﻥﹼ ﺍﻟﺴﱢﻤﻊ‬

‫ﻒ ﺃﻧﻔِﻬﺎ ﻭﻻ ﲤﻮﺕ ﺇﻻﹼ ﺑﹺﻌَﺮَﺽ ﻳَﻌْﺮﹺﺽ ﳍﺎ ﻭَﻳﺰْﻋﻤﻮﻥ ﺃﻧّﻪ ﻻ ﻳَﻌﺪﻭ ﺷﻲﺀٌ‬ ‫ﺕ َﺣْﺘ َ‬
‫ﻛﺎﳊﻴﱠ ِﺔ ﻻ ﺗﻌﺮﻑ ﺍﻟﻌِﻠﹶﻞ ﻭﻻ ﲤﻮ ُ‬
‫ﻉ ِﻣ َﻦ ﺍﻟﺮﻳﺢ ﻭﺍﻟﻄﱠﲑ ‪.‬‬
‫ﻛﻌﺪﻭ ﺍﻟﺴﱢﻤﻊ ﻭﺃﻧّﻪ ﺃﺳﺮ ُ‬
‫ﺐ ﻳُﻘﺎﺳِﻲ ﻟ ْﻴ ﹶﻠﻪُ‬
‫ﺽ ** ﺑﺬﻱ ﺷﺒﻴ ﹴ‬
‫ﺺ ﺍﻟﻌﻮﺍﺫﻝ ﻭﺍ ْﺭ ﹺﻡ ﺍﻟﻠﱠﻴ ﹶﻞ ﰲ ﻋﺮ ﹴ‬
‫ﻭﻗﺎﻝ ﺳﻬﻢ ﺑﻦ ﺣﻨﻈﻠﺔ ﻳﺼﻒ ﻓﺮﺳﻪ ‪ ) ( :‬ﻓﺎ ْﻋ ﹺ‬
 ‫ﺼﺒَﺎ ( ﻭﻗﹶﺎ ﹶﻝ ﺍﺑﻦ ﻛﹸﻨﺎﺳﺔ ﻳﺼﻒ ﻓﺮﺳﹰﺎ ‪) :‬‬
‫ﺧَﺒَﺒَﺎ ( ) ﻛﺎﻟﺴﱢﻤﻊ ﱂ ﻳَﻨﻘﺐ ﺍﻟَﺒ ْﻴﻄﹶﺎﺭ ﺳﺮّﺗﻪ ** ﻭﱂ َﻳ ِﺪﺟْﻪ ﻭﱂ ﻳَﻐﻤِﺰ ﻟﻪ َﻋ َ‬
‫ﺖ ﻋﻠﻰ ﻋِﺴﺒﺎﺭ ( ﻭﻗﺎﻝ ﺳﺆﺭ ﺍﻟﺬﺋﺐ ‪ ) :‬ﻫﻮ ﺳِﻤْﻊٌ ﺇﺫﺍ ﲤﻄﱠ َﺮ‬ ‫ﺻﻮﱠَﺑ ْ‬
‫ﻀ ﹺﺮﺑُﻬﺎ ﺍﻟﻂﹼ ** ﱡﻝ ﻭﻗﺪ َ‬‫ﻛﺎﻟﻌﻘﺎﺏ ﺍﻟﻄﻠﻮﺏ َﻳ ْ‬
‫ﺏ ﻣﻦ ﺍﻟﻄﺎﻟﺐ ﺍﳉﺎﺩّ ﻓﻬﻮ ﺃﺣﺚ ﻟﻠﻄﺎﻟﺐ‬ ‫ﺏ ﺍﳍﺎﺭ ﹺ‬ ‫ﺏ ﺍﳌﻄﻠﻮ ﹺ‬ ‫ﺷﻴﺌﹰﺎ ** ﻭﻋُﻘﺎ ﺏٌ ﳛﺜﱡﻬﺎ ِﻋﺴْﺒﺎﺭُ ( ﻳﻘﻮﻝ ‪ :‬ﺇﺫﺍ ﺍﺷﺘﺪﱠ ﻫﺮ ُ‬
‫ﺐ‬
‫ﺚ ﺍﻟﻄﻠﺐ ﺇﺫ ﺻﺎﺭ ﺇﻓﺮﺍﻁ ﺳﺮ َﻋﺘِﻪ ﺳﺒﺒﹰﺎ ﻹﻓﺮﺍﻁ ﻃﻠ ﹺ‬
‫ﺏ ﺣﻴﻨﺌ ٍﺬ ﰲ ﻣﻌﲎ ﻣﻦ ﳛ ﱞ‬
‫ﻭﺇﺫﺍ ﺻﺎﺭ ﻛﺬﻟﻚ ﺻﺎﺭ ﺍﳌﻄﻠﻮ ُ‬
‫ﺍﻟﻌُﻘﺎﺏ ‪.‬‬
‫ﻭﻗﺎﻝ ﺗﺄﺑﻂ ﺷﺮّﹰﺍ ﺃﻭ ﺃﺑﻮ ﳏﺮﺯ ﺧﻠﻒ ﺑﻦ ﺣﻴﱠﺎﻥ ﺍﻷﲪﺮ ‪:‬‬

‫) ﻣُﺴْﺒﹺﻞﹲ ﺑﺎﳊﻲﱢ ﺃﺣﻮﻯ ﹺﺭ ﹶﻓ ﱡﻞ ** ﻭﺇﺫﺍ َﻳ ْﻌﺪُﻭ ﻓﺴِﻤْﻊٌ ﹶﺃ َﺯ ﱡﻝ ( ﻭﻗﺎﻝ ﺍﻷﺻﻤﻌﻲ ‪ :‬ﻳﺪﻳﺮ ﻋﻴﲏ ﳌﻈ ٍﺔ ﻋِﺴﺒﺎﺭَﻩ ﻭﻗﺎﻝ ﰲ‬
‫ﻣﻮﺿﻊ ﺁﺧﺮ ‪ :‬ﻛﺄﻥ ﻣﻨﻬﺎ ﻃﺮﻓﻪ ﺍﺳﺘﻌﺎﺭَﻩ ﻭﻗﺎﻝ ﺁﺧﺮ ‪ :‬ﺗَﻠﻘﻰ ﻬﺑﺎ ﺍﻟﺴﱢ ْﻤ َﻊ ﺍ َﻷ َﺯﻝﱠ ﺍﻷﻃ ﹶﻠﺴَﺎ ﻭﺯﻋﻤﻮﺍ ﺃﻥﱠ ﻭﻟ َﺪ ﺍﻟﺬﺋﺐ‬
‫ﻉ‬
‫ﺐ ِﻣ ْﻦ ﻧﺴ ﹺﻞ ﺯﺍﺭ ﹴ‬
‫ﺴﻢُ ﻳﺎ ﺍﺑ َﻦ ﺍﻟﺬﺋ ﹺ‬
‫ﺴ ﹴﻢ ﺍﻟﻌَﻨ ﹺﺰﻱّ ﺃﻧّﻪ ﻗﺎﻝ ‪ ) :‬ﺃ َﺩ ْﻳ َ‬
‫ﻣﻦ ﺍﻟﻜﻠﺒﺔ ﺍﻟﺪﱠ ْﻳﺴَﻢ ﻭﺭﻭﻭﺍ ﻟﺒﺸﱠﺎ ﹺﺭ ﺑ ﹺﻦ ﺑُﺮْﺩ ﰲ َﺩ ْﻳ َ‬
‫ﻉ‪.‬‬‫ﺼ ﹺﺮ ( ﻭﺯﺍﺭﻉ ‪ :‬ﺍﺳﻢ ﺍﻟﻜﻠﺐ ﻳﻘﺎﻝ ﻟﻠﻜﻼﺏ ﺃﻭﻻﺩ ﺯﺍﺭ ﹴ‬ ‫** ﺃﹶﺗَﺮْﻭﹺﻱ ﻫِﺠﺎﺋِﻲ ﺳﺎﺩﺭﹰﺍ ﹶﻏ ْﻴ َﺮ ﻣُ ﹾﻘ ِ‬
‫ﺯﻋﻢ ﻷﺭﺳﻄﻮ ﰲ ﺍﻟﻨﺘﺎﺝ ﺍﳌﺮﻛﺐ ﻭﺯﻋﻢ ﺻﺎﺣﺐ ﺍﳌﻨﻄﻖ ﺃﻥﹼ ﺃﺻﻨﺎﻓﹰﺎ ﺃﹸ َﺧ َﺮ ﻣﻦ ﺍﻟﺴﺒﺎﻉ ﺍﳌﺘﺰﺍ ﻭﹺﺟﺎﺕ ﺍﳌﺘﻼﻗِﺤﺎﺕ ﻣﻊ‬
‫ﺍﺧﺘﻼﻑ ﺍﳉﻨﺲ ﻭﺍﻟﺼﻮﺭﺓ ﻣﻌﺮﻭ‬

‫ﺐ‬
‫ﺏ ﰲ ﺃﺭﺽ ﺭُﻭ ِﻣﻴَﺔ ‪ :‬ﻗﺎﻝ ‪ :‬ﻭﺗﺘﻮﻟﱠﺪ ﺃﹶﻳﻀﹰﺎ ﻛﻼ ﺏٌ ﺳَﻠﻮﻗﻴﺔﹲ ﻣﻦ ﺛﻌﺎﻟ َ‬
‫ﻓﺔ ﺍﻟﻨﺘﺎﺝ ﻣﺜﻞ ﺍﻟﺬﺋﺎﺏ ﺍﻟﱵ ﺗﺴﻔﹶﺪ ﺍﻟﻜﻼ َ‬
‫ﺏ ﺍﳍﻨﺪﻳﺔ ﻗﺎﻝ ‪:‬‬ ‫ﻭﻛﻼﺏ ﻗﺎﻝ ‪ :‬ﻭﺑﲔ ﺍﳊﻴﻮﺍﻥ ﺍﻟﺬﻱ ﻳﺴﻤﱠﻰ ﺑﺎﻟﻴﻮﻧﺎﻧﻴﱠﺔ ﻃﺎﻏﺮﻳﺲ ﻭﺑﲔ ﺍﻟﻜﻠﺐ ﲢﺪﺙ ﻫﺬﻩ ﺍﻟﻜﻼ ُ‬
‫ﻭﻟﻴﺲ ﻳﻜﻮﻥ ﺫﻟﻚ ﻣﻦ ﺍﻟﻮﻻﺩﺓ ﺍﻷﻭﱃ ‪( .‬‬
‫ﺝ ﺻﻌﺒﹰﺎ ﻭﺣﺸﻴّﹰﺎ ﻻ ﻳﻠﻘﱠﻦ‬
‫ﺝ ﺍﻷﻭﻟﹶﻰ ﳜﺮ ُ‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﻋﺜﻤﺎﻥ ‪ :‬ﻋﻦ ﺑﻌﺾ ﺍﻟﺒﺼﺮﻳﲔ ﻋﻦ ﺃﺻﺤﺎﺑﻪ ﻗﺎﻝ ‪ :‬ﻭﺯﻋﻤﻮﺍ ﺃﻥﱠ ﻧﹺﺘﺎ َ‬
‫ﻭﻻ ﻳﺆﻟﱠﻒ ‪.‬‬
‫ﺗﻼﻗﺢ ﺍﻟﺴﺒﻊ ﻭﺍﻟﻜﻠﺒﺔ ﻭﺯﻋﻢ ﱄ ﺑﻌﻀﻬﻢ ﻋﻦ ﺭﺟ ﹴﻞ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ ﻣﻦ ﺑﲏ ﲤﻴﻢ ﺃﻥﱠ ﺍﻟﻜﻠﺒ ﹶﺔ ﺗﻌﺮﹺﺽ ﳍﺬﺍ ﺍﻟﺴﺒﻊ‬
‫ﺣﺘﱠﻰ ﺗﻠﻘﹶﺢ ﰒ ﺗﻌﺮَﺽ ﳌﺜﻠﻪ ﻣﺮﺍﺭﹰﺍ ﺣﱴ ﻳﻜﻮﻥ ﺟﺮﻭ ﺍﻟﺒﻄﻦ ﺍﻟﺜﺎﻟﺚ ﻗﻠﻴ ﹶﻞ ﺍﻟﺼﻌﻮﺑﺔ ﻳﻘﺒ ﹸﻞ ﺍﻟﺘﻠﻘﲔ ﻭﺃﻧﱠﻬﻢ ﻳﺄﺧﺬﻭﻥ‬
‫ﻉ ﻭﺗﺴ ﹶﻔﺪُﻫﺎ ﻭﻟﻴﺲ ﰲ ﺍﻷﺭﺽ ﺃﻧﺜﻰ ﻳُﺠَﺘﻤَﻊ ﻋﻠﻰ‬ ‫ﺙ ﺍﻟﻜﻼﺏ ﻭﻳﺮﺑﹺﻄﻮﻬﻧﺎ ﰲ ﺗﻠﻚ ﺍﻟﱪﺍﺭﻱّ ﻓﺘﺠﻲ ُﺀ ﻫﺬﻩ ﺍﻟﺴﺒﺎ ُ‬‫ﺇﻧﺎ ﹶ‬
‫ﺣﺐﱢ ﺳﻔﺎﺩﻫﺎ ﻭﻻ ﺫﻛﺮٌ ﳚﺘﻤﻊ ﻟﻪ ﻣﻦ ﺍﻟﻨﺰﻭﻉ ﺇﱃ ﺳﻔﺎﺩ ﺍﻷﺟﻨﺎﺱﹺ ﺍﳌﺨﺘﻠﻔﺔ ﺃﻛﺜ َﺮ ﰲ ﺫﻟﻚ ﻣﻦ ﺍﻟﻜﻠﺐ ﻭﺍﻟﻜﻠﺒﺔ ‪.‬‬
‫ﺙ ﰲ ﺗﻠﻚ ﺍﻟﱪﺍﺭﻱ ﻓﺈﻥ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺴﺒﺎﻉ ﻫﺎﺋﺠﹰﺔ ﺳ ِﻔﺪَﻬﺗﺎ ﻭﺇﻥ ﱂ ﻳﻜﻦ‬‫ﺏ ﺍﻹﻧﺎ ﹶ‬
‫ﻗﺎﻝ ‪ :‬ﻭﺇﺫﺍ َﺭﺑَﻄﻮﺍ ﻫﺬﻩ ﺍﻟﻜﻼ َ‬
‫ﺍﻟﺴﺒﻊ ﻫﺎﺋﺠﹰﺎ ﻓﺎﻟﻜﻠﺒﺔ ﻣﺄﻛﻮﻟﺔ ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺪﻧﺎﻥ ‪:‬‬

‫ﺞ ** ﻭﺳﻨﺪﺍﻭﺓ‬
‫ﺕ َﺟﻮﱠﺍﻝ ﻭ َﻫﻴْﻖ َﺳ ﹶﻔﻨﱠ ٌ‬
‫ﲔ ﺍ ﹶﳌﻬَﺎ ﻭﺍﳉﺂﺫ ُﺭ ( ) ﻭﻋﺎﻧﺎ ُ‬ ‫) ﺃﻳﺎ ﺑﺎﻛ َﻲ ﺍﻷﻃﻼ ﹺﻝ ﰲ َﺭ ْﺳ ﹺﻢ ﺩﻣﻨ ٍﺔ ** َﺗﺮُﻭ ُﺩ ﻬﺑﺎ ﻋ ُ‬
‫ﻓﻀﻔﺎﺿﺔ ﻭ َﺣﻀَﺎ ﹺﺟﺮُ ( ) ﻭﺳِﻤْﻊٌ َﺧ ِﻔﻲﱡ ﺍﻟﺮﱢﺯﱢ ﺛِﻠﹾﺐٌ ﻭ َﺩ ْﻭَﺑ ﹲﻞ ** ﻭﺛﹸ ْﺮ َﻣ ﹶﻠ ﹲﺔ ﺗﻌﺘﺎﺩﻫﺎ ﻭﻋَﺴﺎﺑ ُﺮ ( ﻭﻗﺪ ﲰﻌﻨﺎ ﻣﺎ ﻗﺎﻝ‬
‫ﺕ ﻻ ﳛﻘﱢﻘﹸﻬﺎ ﺍﻻﻣﺘﺤﺎﻥ ﻭﻻ ﻳﻌﺮﹺﻑ‬ ‫ﺐ ﺍﳌﻨﻄﻖ ﻣﻦ ﻗﺒﻞ ﻭﻣﺎ ﻧﻈﻦﱡ ﲟﺜﻠﻪ ﺃﻥ ﳜﻠﱢﺪ ﻋﻠﻰ ﻧﻔﺴﻪ ﰲ ﺍﻟﻜﺘﺐ ﺷﻬﺎﺩﺍ ٍ‬ ‫ﺻﺎﺣ ُ‬
‫ﺻﺪﻗﹶﻬﺎ ﺃﺷﺒﺎ ﻫُﻪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻣﺎ ﻋﻨﺪَﻧﺎ ﰲ ﻣﻌﺮﻓ ِﺔ ﻣﺎ ﺍﺩﱠﻋﻰ ﺇﻻﹼ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ‪.‬‬
‫ﺱ‬
‫ﻭﺃﻣﱠﺎ ﺍﻟﺬﻳﻦ ﺫﹶﻛﺮﻭﺍ ﰲ ﺃﺷﻌﺎﺭﻫﻢ ﺍﻟﺴﱢﻤْﻊ ﻭﺍﻟﻌِﺴﺒﺎﺭ ﻓﻠﻴﺲ ﰲ ﻇﺎﻫﺮ ﻛﻼﻣﻬﻢ ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﻣﺎ ﺍﺩﱠﻋﻰ ﻋﻠﻴﻬﻢ ﺍﻟﻨّﺎ ُ‬
‫ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﺮﻛﻴﺐ ﺍﳌﺨﺘﻠﻒ ﻓﺄﺩﱠﻳﻨﺎ ﺍﻟﺬﻱ ﻗﺎﻟﻮﺍ ﻭﺃﻣﺴﻜﹾﻨﺎ ﻋﻦ ﺍﻟﺸﻬﺎﺩﺓ ﺇﺫ ﱂ ﳒﺪ ﻋﻠﻴﻬﺎ ﺑُﺮﻫﺎﻧﹰﺎ ‪.‬‬
‫ﻭﻻﺩ ﺍﻟﺴﻌﻼﺓ ﻭﻟﻠﻨﱠﺎﺱ ﰲ ﻫﺬﺍ ﺍﻟﻀﱠﺮْﺏ ﺿﺮﻭﺏٌ ﻣﻦ ﺍﻟﺪﻋﻮﻯ ﻭﻋﻠﻤﺎ ُﺀ ﺍﻟﺴﻮﺀ ﻳُﻈﻬﺮﻭﻥ ﲡﻮﻳﺰَﻫﺎ ﻭﲢﻘﻴﻘﹶﻬﺎ ﻛﺎﻟﺬﻱ‬
‫ﻳﺪﱠﻋﻮﻥ ﻣﻦ ﺃﻭﻻﺩ ﺍﻟﺴﱠﻌَﺎﻟِﻲ ﻣﻦ ﺍﻟﻨﺎﺱ ﻛﻤﺎ ﺫﻛﺮﻭﺍ ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﻳﺮﺑﻮﻉ ﻭﻛﻤﺎ ﻳﺮﻭﻱ ﺃﺑﻮ ﺯﻳ ٍﺪ ﺍﻟﻨﺤﻮﻱﱡ ﻋﻦ‬
‫ﺍﻟﺴﱢﻌﻼﺓ‬

‫ﺕ ﺑﺮﻗﹰﺎ ﻳﻠ َﻤﻊُ ﻣﻦ ﺷﻖﱢ ﺑﻼﺩ ﺍﻟﺴﱠﻌﺎﻟِﻲ ﺣﻨﱠﺖ ﻭﻃﺎﺭﺕ ﺇﻟﻴﻬﻢ‬ ‫ﺍﻟﱵ ﺃﻗﺎﻣﺖ ﰲ ﺑﲏ ﲤﻴﻢ ﺣﱴ َﻭﻟﹶﺪﺕ ﻓﻴﻬﻢ ﻓﻠﻤﱠﺎ ﺭﺃ ْ‬
‫ﻚ ﻣﺎ ﺃﺳَﺎ ﹶﻝ ﻭﻣﺎ ﺃﻏﺎﻣﺎ (‬ ‫ﻼ ﹺﺑ ِ‬ ‫ﻕ َﺑ ﹾﻜ ﹴﺮ ** ﹶﻓ ﹶ‬
‫ﺿ َﻊ ﹶﻓ ْﻮ َ‬
‫ﻓﻘﺎﻝ ﺷﺎﻋﺮﻫﻢ ‪ ) :‬ﺭﺃﻯ َﺑﺮْﻗﹰﺎ ﻓﺄ ْﻭ َ‬
‫ﺖ ﻋِﻤﻮﺍ ﻇﹶﻼﻣَﺎ ( )‬ ‫ﳉﻦﱡ ﻗﻠ ُ‬
‫ﻭﺃﻧﺸﺪﱐ ﺃﻥ ﺍﳉﻦﱠ ﻃﺮﻗﻮﺍ ﺑﻌﻀَﻬﻢ ﻓﻘﺎﻝ ‪ ) :‬ﺃﺗَﻮﺍ ﻧﺎﺭﻱ ﹶﻓﻘﹸ ﹾﻠﺖُ َﻣﻨُﻮ ﹶﻥ ﺃﻧﺘ ْﻢ ** ﻓﻘﺎﻟﻮﺍ ﺍ ِ‬
‫ﺖ ﺍﻹﳝﺎ ﹶﻥ ﻬﺑﺎ‬
‫ﺲ ﺍﻟﻄﱠﻌﺎﻣﺎ ( ﻭﱂ ﺃﻋِﺐ ﺍﻟﺮﻭﺍﻳﺔ ﻭﺇﻧﱠﻤﺎ ﻋﺒ ُ‬ ‫ﺤﺴُﺪُ ﺍﻹﻧ َ‬ ‫ﺖ ﺇﱃ ﺍﻟﻄﱠﻌﺎﻡ ﻓﻘﺎﻝ ﻣﻨﻬﻢ ** ﺯﻋﻴﻢٌ َﻧ ْ‬ ‫ﻓﻘﻠ ُ‬
‫ﻒ‬
‫ﺐ ﻣﻨﻪ ﻭﻋﻠﻰ ﺃﻥ ﳚ َﻌ ﹶﻞ ﺍﻟﺮﻭﺍﻳﺔ ﻟﻪ ﺳﺒﺒﹰﺎ ﻟﺘﻌﺮﻳ ِ‬ ‫ﺏ ﻋﻠﻰ ﺍﻟﺘﻌﺠﱡ ﹺ‬ ‫ﻭﺍﻟﺘﻮﻛﻴ َﺪ ﳌﻌﺎﻧﻴﻬﺎ ﻓﻤﺎ ﺃﻛﹶﺜ َﺮ ﻣﻦ ﻳَﺮﻭﻱ ﻫﺬﺍ ﺍﻟﻀﺮ َ‬
‫ﺍﻟﻨﱠﺎﺱ ﺣﻖﱠ ﺫﻟﻚ ﻣﻦ ﺑﺎ ِﻃﻠِﻪ ﻭﺃﺑﻮ ﺯﻳ ٍﺪ ﻭﺃﺷﺒﺎ ﻫُﻪ ﻣﺄﻣﻮﻧﻮﻥ ﻋﻠﻰ ﺍﻟﻨﱠﺎﺱ ﺇﻻﱠ ﺃﻥﱠ ﻛﻞﱠ ﻣﻦ ﱂ ﻳﻜﻦ ﻣﺘﻜﻠﱢﻤﹰﺎ ﺣﺎﺫﻗﹰﺎ ﻭﻛﺎﻥ‬
‫ﺖ ﺃﻭﻻﺩ‬ ‫ﺏ ﺇﻓﺴﺎﺩَﻩ ﳍﻢ ﻣﻦ ﺇﻓﺴﺎ ِﺩ ﺍﳌﺘﻌﻤﱢﺪ ﻹﻓﺴﺎﺩﻫﻢ ﻭﺃﻧﺸﺪﻭﺍ ﰲ ﺗﺜﺒﻴ ِ‬ ‫ﻋﻨﺪ ﺍﻟﻌﻠﻤﺎﺀ ﻗﺪﻭﹰﺓ ﻭﺇﻣﺎﻣﹰﺎ ﻓﻤﺎ ﺃﻗ َﺮ َ‬
‫ﺴ ٌﻦ ﹶﺃ ﹾﻥ ﹶﻛﻠﱠ ﹶﻔ ْﺘﻨﹺﻲ ﻣَﺎ ﺃﺟﹺﺪ ( ) َﻭﹶﻟ ْﻢ ﺗﻘﻞ ﺟﹺﻲﺀ ﺑﺄﺑَﺎﻥٍ ﺃﻭ ﹸﺃ ُﺣ ْﺪ ** ﺃﻭ‬
‫ﺍﻟﺴﻌﻼﺓ ‪ ) :‬ﺗﻘﻮﻝ ﲨﻊ ﻣﻦ ﺑُﻮﺍﻥ ﻭ َﻭِﺗ ْﺪ ** ﻭ َﺣ َ‬
‫ﻚ ﺍﻷﻋﺠﺎﻡ ﻣﺄﺳﻮﺭﹰﺍ ﺑ ِﻘﺪّ‬ ‫ﻭﻟ ِﺪ ﺍﻟﺴﱢﻌﻼ ِﺓ ﺃﻭ ﺟﹺﺮ ﹺﻭ ﺍﻷﺳَﺪْ ( ﺃﻭ ﻣﻠ ِ‬

‫ﺕ ﻣﺎ ﺯﻋﻤﻮﺍ ﰲ ﺟﺮﻫﻢ ﻭﺫﻛﺮﻭﺍ ﹶﺃﻥﱠ ﺟُﺮ ﻫُﻤﹰﺎ‬ ‫ﻭﻗﺎﻝ ﺁﺧﺮ ‪ :‬ﻳﺎ ﻗﺎَﺗ ﹶﻞ ﺍﻟﻠﹼﻪ ﺑَﻨﹺﻲ ﺍﻟﺴﱢﻌﻼ ِﺓ ﻋﻤﺮﹰﺍ ﻭﻗﺎﺑﻮﺳﹰﺎ ِﺷﺮَﺍ َﺭ ﺍﻟﻨﺎ ِ‬
‫ﻛﺎﻥ ﻣﻦ ﻧﹺﺘﺎﺝ ﻣﺎ ﺑﲔ ﺍﳌﻼﺋﻜﺔ ﻭﺑﻨﺎﺕ ﺁﺩﻡ ﻭﻛﺎﻥ ﺍﳌﹶﻠﻚُ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﺇﺫﺍ ﻋﺼﻰ ﺭﺑﱠﻪ ﰲ ﺍﻟﺴﻤﺎﺀ ﺃﻫَﺒﻄﹶﻪ ﺇﱃ ﺍﻷﺭﺽ‬
‫ﰲ ﺻﻮﺭﺓ ﺭﺟﻞ ﻭﰲ ﻃﺒﻴﻌﺘﻪ ﻛﻤﺎ ﺻﻨﻊ ﻬﺑﺎﺭﻭﺕ ﻭﻣﺎﺭﻭﺕ ﺣﲔ ﻛﺎﻥ ﻣﻦ ﺷﺄﻬﻧﻤﺎ ﻭﺷﺄ ِﻥ ﺍﻟﺰﱡ ﻫَﺮﺓ ﻭﻫﻲ ﺃﻧﺎﻫﻴﺪ ﻣﺎ‬
‫ﺾ ﺍﳌﻼﺋﻜﺔ ﻭﺃﻫﺒﻄﹶﻪ ) ﻻ ُﻫﻢﱠ ﺇﻥﱠ ﺟُﺮ ﻫُﻤﹰﺎ ﻋِﺒﺎﺩُﻛﺎ ** ﺍﻟﻨﺎﺱ ﻃِﺮْﻑٌ ﻭ ُﻫ ُﻢ ﺗِﻼﺩُﻛﺎ (‬ ‫ﻛﺎﻥ ﻓﻠﱠﻤﺎ ﻋﺼﻰ ﺍﻟﻠﹼ َﻪ ﺗﻌﺎﱃ ﺑﻌ ُ‬
‫ﺲ ﻣﻠﻜ ﹸﺔ‬
‫ﻣﺎ ﺯﻋﻤﻮﺍ ﰲ ﺑﻠﻘﻴﺲ ﻭﺫﻱ ﺍﻟﻘﺮﻧﲔ ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﻨﺴﻞ ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺘﺮﻛﻴﺐ ﻭﺍﻟﻨﺠﻞ ﻛﺎﻧﺖ ﹺﺑ ﹾﻠﻘِﻴ ُ‬

‫ﺳَﺒﺄ ﻭﻛﺬﻟﻚ ﻛﺎﻥ ﺫﻭ ﺍﻟﻘﺮﻧﲔ ﻛﺎﻧﺖ ﺃﻣﱡﻪ ﻓﲑﻯ ﺁﺩﻣﻴﱠﺔ ﻭﺃﺑﻮﻩ ﻋﱪﻯ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﻭﻟﺬﻟﻚ ﳌﺎ ﲰِﻊ ﻋﻤ ُﺮ ﺑﻦ‬
‫ﻼ ﻳﻨﺎﺩﻱ ‪ :‬ﻳﺎ ﺫﺍ ﺍﻟﻘﺮﻧﲔ ﻓﻘﺎﻝ ‪ :‬ﺃ ﹶﻓ َﺮ ﹾﻏُﺘ ْﻢ ﻣﻦ ﺃﲰﺎ ِﺀ ﺍﻷﻧﺒﻴﺎﺀ ﻓﺎﺭﺗﻔﻌﺘﻢ ﺇﱃ ﺃﲰﺎ ِﺀ‬
‫ﺍﳋﻄﱠﺎﺏ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻋﻨﻪ ﺭﺟ ﹰ‬
‫ﺍﳌﻼﺋﻜﺔ ‪.‬‬
‫ﻚ ﺍﻷﻣﺮﻁ ‪.‬‬ ‫ﻭﺭﻭﻯ ﺍﳌﺨﺘﺎ ُﺭ ﺑﻦ ﺃﰊ ﻋﺒﻴﺪ ﹶﺃﻥﱠ ﻋﻠﻴّﹰﺎ ﻛﺎﻥ ﺇﺫﺍ ﺫﹶﻛﹶﺮ ﺫﺍ ﺍﻟﻘﺮﻧﲔ ﻗﺎﻝ ‪ :‬ﺫﻟﻚ ﺍﳌﹶﻠ ُ‬
‫ﻣﺎ ﺯﻋﻤﻮﺍ ﻣﻦ ﺗﻼﻗﺢ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﻭﺯﻋﻤﻮﺍ ﺃﻥﱠ ﺍﻟﺘﻨﺎﻛﹸﺢ ﻭﺍﻟﺘﻼﻗﹸﺢ ﻗﺪ ﻳﻘﻊ ﺑﲔ ﺍﳉﻦﱢ ﻭﺍﻹﻧﺲ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫ﺼﺮْﻉ ﺭﺟﺎ ﹺﻝ ﺍﻹﻧﺲ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﺘﻌﺸﱡﻖ‬ ‫ﺕ ﺇﻧﱠﻤﺎ ﺗﻌﺮﹺﺽ ﻟ َ‬
‫ﳉﻨﱢﻴﱠﺎ ِ‬
‫َﻭﺷَﺎ ﹺﺭ ﹾﻛ ُﻬ ْﻢ ﻓِﻲ ﺍ َﻷ ْﻣ ﻮَﺍ ﹺﻝ ( ﻭَﺍ َﻷ ْﻭ ﹶﻻ ِﺩ ﻭﺫﻟﻚ ﺃﻥ ﺍ ِ‬
‫ﺐ ﺍﻟﺴﱢﻔﺎﺩ ﻭﻛﺬﻟﻚ ﺭﺟﺎﻝ ﺍﳉﻦﱢ ﻟﻨﺴﺎﺀ ﺑﲏ ﺁﺩﻡ ﻭﻟﻮﻻ ﺫﻟﻚ ﻟﻌﺮﺽ ﺍﻟﺮﱢﺟﺎ ﹸﻝ ﻟﻠﺮﱢﺟﺎﻝ ﻭﺍﻟﻨﺴﺎ ُﺀ ﻟﻠﻨﺴﺎﺀ‬ ‫ﻭﻃﻠ ﹺ‬
‫ﻭﻧﺴﺎﺅﻫﻢ ﻟﻠﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ‪.‬‬
‫ﺨﺒﱠﻄﹸﻪُ‬
‫ﻉ ﻣﻦ ﺍ ِﳌﺮﱠﺓ ﺭﺩﱠ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ :‬ﺍﻟﱠﺬِﻳ َﻦ َﻳﹾﺄﻛﹸﻠﹸﻮﻥ ﺍﻟﺮﱢﺑَﺎ ﹶﻻ َﻳﻘﹸﻮﻣُﻮ ﹶﻥ ﺇﻻﱠ ﹶﻛﻤَﺎ َﻳﻘﹸﻮ ُﻡ ﺍﻟﱠﺬِﻱ َﻳَﺘ َ‬‫ﻭﻣﻦ ﺯﻋَﻢ ﺃﻥ ﺍﻟﺼﱠ ْﺮ َ‬
‫ﺍﻟﺸﱠ ْﻴﻄﹶﺎ ﹸﻥ ِﻣ َﻦ ﺍﹶﳌﺲﱢ ﻭﻗﺎﻝ ﺗﻌﺎﱃ ‪ :‬ﹶﻟ ْﻢ َﻳ ﹾﻄ ِﻤ ﹾﺜ ُﻬﻦﱠ ﺇﻧْﺲٌ ﹶﻗْﺒ ﹶﻠ ُﻬ ْﻢ َﻭ ﹶﻻ ﺟَﺎ ﱞﻥ ﻓﻠﻮ ﻛﺎﻥ ﺍﳉﺎ ﱡﻥ ﻻ ﻳﻔﺘﺾﱡ‬
 ‫ﻂ ﻭﻟﻴﺲ ﺫﻟﻚ ﰲ ﺗﺮﻛﻴﺒﹺﻪ ﻟﹶﻤﺎ ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ‪.‬‬ ‫ﺕ ﻭﱂ ﻳﻜ ْﻦ ﺫﻟﻚ ﻗ ﱡ‬ ‫ﺍﻵ َﺩ ِﻣﻴﱠﺎ ِ‬
‫ﺐ ﻣﺎ ﺑﲔ ﺍﻟﺸﱢﻖ ﻭﺍﻹﻧﺴﺎﻥ ﻭﻳﺰﻋﻤﻮﻥ ﺃﻥﱠ ﺧﻠﻘﹰﺎ ﻣﻦ ﻭﺭﺍﺀ ﺍﻟﺴﺪﱢ ﺗﺮﻛﻴﺐٌ ﻣﻦ ﺍﻟﻨﱠﺴْﻨَﺎﺱﹺ‬ ‫ﻭﺯﻋﻤﻮﺍ ﺃﻥﹼ ﺍﻟﻨﱠﺴْﻨَﺎﺱَ ﺗﺮﻛﻴ ُ‬
‫ﺕ‬
‫ﲔ ﺑﻌﺾ ﺍﻟﻨﱠﺒﺎ ِ‬
‫ﻭﺍﻟﻨﺎﺱ ﻭﺍﻟﺸﻖﱢ ﻭﻳﺄﺟﻮﺝ ﻭﻣَﺄﺟﻮﺝ ﻭﺫﻛﺮﻭﺍ ﻋﻦ ﺍﻟ ﻮَﺍﻕ ﻭﺍﻕ ﻭﺍﻟﺪ ﻭَﺍﻝ ﺑﺎﻱ ﺃ ﹸﻬﻧ ْﻢ ﻧﹺﺘﺎﺝُ ﻣﺎ ﺑ َ‬
‫ﻭﺍﳊﻴﻮﺍﻥ ﻭﺫﻛﺮﻭﺍ ﺃﻥﱠ ﺃﻣﱠ ﹰﺔ ﻛﺎﻧﺖ ﰲ ﺍﻷﺭﺽ ﻓﺄﻣ َﺮ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺍﳌﻼﺋﻜﺔ ﻓﺄﺟﻠﻮَﻫﻢ ﻭﺇﻳﱠﺎﻫﻢ َﻋﻨَﻮﺍ ﺑﻘﻮﳍﻢ ‪ :‬ﹶﺃَﺗﺠْ َﻌﻞﹸ‬
‫ﻚ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞﱠ ﻵﺩﻡ ﻭﺣﻮﺍﺀ‬ ‫ﺤ ْﻤ ِﺪ َﻙ َﻭﻧُ ﹶﻘﺪﱢﺱُ ﹶﻟ َ‬
‫ﺴﺒﱢﺢُ ﹺﺑ َ‬
‫ﺤﻦُ ﻧُ َ‬
‫ﺴﺪُ ﻓِﻴﻬَﺎ َﻭَﻳﺴْ ِﻔﻚُ ﺍﻟﺪﱢﻣَﺎ َﺀ َﻭَﻧ ْ‬ ‫ﻓِﻴﻬَﺎ َﻣ ْﻦ ُﻳ ﹾﻔ ِ‬
‫ﲔ ﻓﻬﺬﺍ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﺃﻥ ﻇﺎﳌﹰﺎ ﻭﻇﹸﻠﻤﹰﺎ ﻗﺪ ﻛﺎﻥ ﰲ ﺍﻷﺭﺽ ‪.‬‬ ‫ﺠ َﺮﹶﺓ ﹶﻓَﺘﻜﹸﻮﻧَﺎ ِﻣ َﻦ ﺍﻟﻈﱠﺎﻟِﻤ َ‬
‫‪َ :‬ﻭ ﹶﻻ َﺗ ﹾﻘ َﺮﺑَﺎ ﻫ ِﺬ ِﻩ ﺍﻟﺸﱠ َ‬
‫ﻂ ﺃﻭ َﺗﹶﺜﻨﱠﻰ **‬
‫ﳊﻴﱠﺔ ‪ ) :‬ﺃ ْﺭﹶﻗﺶُ ﺇ ﹾﻥ ﺃﺳَﺒ ﹶ‬
‫ﻗﺎﻝ ﺍﻷﺻﻤَﻌﻲﱡ ﺃﻭ ﺧﻠﹶﻒٌ ﰲ ﺃﺭﺟﻮﺯﺓ ﻣﺸﻬﻮﺭﺓ ﺫﻛ َﺮ ﻓﻴﻬﺎ ﻃﹸ ْﻮ ﹶﻝ ﻋﻤﺮ ﺍ ﹶ‬
‫ﻂ ﺍﻟَﻴ َﺮﻧﱠﺎ ( ) ﺧﺎﹶﻟ ﹶﻄﻪُ ِﻣ ْﻦ ﻫَﺎ ُﻫﻨَﺎ َﻭ َﻫﻨﱠﺎ ** ﺇﺫﺍ ﺗﺮﺍﺀَﺍ ُﻩ ﺍﳊﻮﺍ ﹸﺓ ﺍﺳﺘَﻨﱠﺎ ( ﻗﺎﻝ ‪ :‬ﻭﻛﺎﻥ ﻳﻘﺎﻝ ﻟﺘﻠﻚ‬
‫ﺖ َﻭﺭْﺳﹰﺎ ﺧﺎﹶﻟ ﹶ‬
‫ﺴ ْﺒ َ‬
‫َﺣ ِ‬
‫ﺍﻷﻣﱠﺔ ﻣﻬﻨﺎ ‪.‬‬

‫ﲔ ﺃﺭﺣﺎﻡ‬‫ﺱ ﻣﻦ ﻭﻟﺪ ﻣﻬﻨﺔ ﻭﻣﻬﻨﻴﻨﺔ ﻭﺃﻧﱠﻬﻤﺎ ﺗﻮﻟﺪﺍ ﻓﻴﻤﺎ ﺑ َ‬

‫ﻗﻮﻝ ﺍﺠﻤﻟﻮﺱ ﰲ ﺑﺪﺀ ﺍﳋﻠﻖ ﻭﺯﻋﻢ ﺍﺠﻤﻟﻮﺱ ﺃﻥﱠ ﺍﻟﻨﺎ َ‬
‫ﺏ ﺍﻻﺛﻨَﲔ ﻛﺜﲑﺓﹲ ﻓِﻲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‬‫ﺍﻷﺭَﺿﲔ ﻭﻧﻄﻔﺘﲔ ﺍﺑﺘﺪﺭﺗﺎ ﻣﻦ ﻋﻴﻨَﻲ ﺍﺑﻦ ﻫُﺮﻣُﺰ ﺣﲔ ﻗﺘﻠﻪ ﻫﺮﻣﺮ ﻭﲪﺎﻗﺎﺕ ﺃﺻﺤﺎ ﹺ‬
‫ﺙ ﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺷﻜﺮﹰﺍ ﻋﻠﻰ ﺍﻟﺴﻼﻣﺔ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬
‫ﺖ ﺃﻥ ﺗﺴ َﻤ َﻊ ﻧﻮﻋﹰﺎ ﻣﻦ ﺍﻟﻜﻼﻡ ﻭﻣﺒﻠ ﹶﻎ ﺍﻟﺮﺃﻱ ﻟﺘُﺤ ِﺪ ﹶ‬
‫ﻭﻟﻮﻻ ﺃﻧﱢﻲ ﺃﺣﺒ ْﺒ ُ‬
‫ﻫﻼﻝ ﺻﺪﻳﻖ ﺇﺑﻠﻴﺲ ﻭﺧﺘﻨﻪ ﻭﺯﻋﻢ ﺍﺑﻦ ﻫﻴﺜﻢ ﺃﻧﱠﻪ ﺭﺃﻯ ﺑﺎﻟﻜﻮﻓﺔ ﻓﺘًﻰ ﻣﻦ ﻭﻟﺪ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻫﻼﻝ ﺍﳊﻤﲑﻱ ﺻﺪﻳﻖ‬
‫ﺐ ﺇﻥ ﺷﺎﺀ‬
‫ﺲ َﺟﺪﱡﻩ ﻣﻦ ِﻗﺒَﻞ ﺃﻣﱠﻬﺎﺗِﻪ ﻭﺳﻨﻘﻮ ﹸﻝ ﰲ ﺫﻟﻚ ﺑﺎﻟﺬﻱ ﳚ ُ‬‫ﺇﺑﻠﻴﺲ ﻭ َﺧَﺘﹺﻨ ِﻪ ﻭﺃﻧﱠﻬﻢ ﻛﺎﻧﻮﺍ ﻻ ﻳﺸﻜﱡﻮﻥ ﺃﻥﱠ ﺇﺑﻠﻴ َ‬
‫ﺻﻠﹶﺔ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﲡﻲ ُﺀ ﺑﻌﺪ ﻫﺬﺍ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ‪.‬‬ ‫ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻭ ِ‬

‫ﺣﻮﺍﺭ ﰲ ﺍﻟﻜﻠﺐ ﻭﺍﻟﺪﻳﻚ‬

‫ﻭﻗﻠﺖ ‪ :‬ﻭﻟﻮ ﰎﱠ ﻟﻠﻜﻠﺐ ﻣﻌﲎ ﺍﻟﺴﺒﻊ ﻭﻃﺒﺎﻋﻪ ﳌﺎ ﺃﹶﻟﻒ ﺍﻹﻧﺴﺎ ﹶﻥ ﻭﺍﺳﺘﻮﺣﺶ ﻣﻦ ﺍﻟﺴﺒﻊ ﻭﻛﺮﹺﻩ ﺍﻟﻐﻴﺎﺽ ﻭﺃﻟِﻒ‬
‫ﺲ ﻭﺍﻟﺪﱢﻳﺎﺭ ﻭﻟﻮ ﰎﱠ ﻟﻪ ﻣﻌﲎ ﺍﻟﺒﻬﻴﻤﺔ‬
‫ﻒ ﺍﺠﻤﻟﺎﻟ َ‬
‫ﺶ ﻣﻦ ﺍﻟﱪﺍﺭﹺﻱ ﻭﺟﺎﻧﺐ ﺍﻟﻘﻔﺎﺭ ﻭﺃِﻟ َ‬
‫ﺍﻟﺪﱡﻭﺭ ﻭﺍﺳﺘﻮ َﺣ َ‬

‫ﺐ‬
‫ﺐ ﻋﻠﻰ ﺻﺎﺣﺒﹺﻪ ﻭﻛِﻠ َ‬ ‫ﰲ ﺍﻟﻄﺒﻊ ﻭﺍﳋﻠﻖ ﻭﺍﻟﻐﺬﺍ ِﺀ ﳌﺎ ﺃﻛﻞ ﺍﳊﻴﻮﺍ ﹶﻥ ﻭ ﹶﻛﻠِﺐ ﻋﻠﻰ ﺍﻟﻨﱠﺎﺱ ﻧﻌ ْﻢ ﺣﺘﱠﻰ ُﺭﺑﱠﻤﺎ ﻛﻠِﺐ َﻭ َﻭﹶﺛ َ‬
‫ﺐ‬
‫ﺖ ﹶﻟﻨَﺎ ﻭﺍﻟﺪﱡﻫﻮ َﺭ ﺁ ﻭﹺﻧ ﹰﺔ ** َﺗ ﹾﻘﺘُﻞﹸ ﺣﺎ ﹶﻝ ﺍﻟﻨﱠﻌِﻴﻢ ﺑﺎﻟﺒُ ﺆُﺱ ( ) ﻛ ﹶﻜ ﹾﻠ ﹺ‬
‫ﻋﻠﻰ ﺃﻫﻠﻪ ﻭﻗﺪ ﺫﻛﺮ ﺫﻟﻚ ﻃﺮﻓ ﹸﺔ ﻓﻘﺎﻝ ‪ ) :‬ﻛﹸ ْﻨ َ‬
‫ﺲ ( ﻭﻗﺎﻝ‬ ‫ﺲ ( ) ﻇﻞﱠ ﻋﻠﻴﻪ ﻳﻮﻣﹰﺎ ُﻳ ﹶﻔ ْﺮ ِﻓﺮُﻩ ** ﺇﻻﱠ َﻳﻠﹶﻎ ﰲ ﺍﻟﺪﻣﺎ ِﺀ َﻳﻨْﺘ ﹺﻬ ﹺ‬‫ﺐ ﰲ ﺍﻟ َﻐﹶﻠ ﹺ‬
‫ﺴ ﹴﻢ ﻭﻗﺪ َﺗ َﺮﺑﱠﺒﻪ ** َﻳﻌُﻠﱡﻪ ﺑﺎﳊﹶﻠﻴ ﹺ‬
‫ﹶﻃ ْ‬
‫ﲔ ﻓﹶﺎ َﺭﻗﹶﻪ‬
‫ﺐ ﺭﺍَﺑُﻪ ** ﺑﺈﺣﺪﻯ ﺍﻟﺪﱠﻭﺍﻫﻲ ﺣ َ‬ ‫ﲰ َﻦ ﺍﻟ ﹶﻜ ﹾﻠ َ‬ ‫ﺐ ﳌﱠﺎ ﺃ َ‬
‫ﱐ ﰲ ﻣﺜﻞ ﺫﻟﻚ ‪ ) :‬ﻛﺬِﻱ ﺍﻟﻜﻠ ﹺ‬ ‫ﺣﺎﺟﺐ ﺑﻦ ﺩﻳﻨﺎﺭ ﺍﳌﺎ ﹺﺯ ﱡ‬
‫ﺨﺪﱢﺷُﻪُ ﹶﺃ ْﻧﻴَﺎﺑُﻪ ﻭﺃﻇﹶﺎ ِﻓﺮُﻩ ( ﻭﺃﻧﺸﺪ ﺍﺑﻦ‬
‫ﺍﳉﻬ ﹸﻞ ( ﻭﻗﺎﻝ ﻋﻮﻑ ﺑﻦ ﺍﻷﺣﻮﺹ ‪ ) :‬ﻓﺈﻧﱢﻲ ﻭﻗﻴﺴﹰﺎ ﻛﺎﳌﺴﻤﱢ ﹺﻦ ﹶﻛ ﹾﻠﺒَﻪ ** ﺗُ َ‬
‫ﺍﻷﻋﺮﺍﰊ ﻟﺒﻌﻀﻬﻢ ‪ ) :‬ﻭ ُﻫ ْﻢ َﺳﻤﱠﻨُﻮﺍ ﻛﻠﺒﹰﺎ ﻟﻴﺄﻛﹸ ﹶﻞ ﺑﻌﻀَﻬ ْﻢ ** ﻭﻟﻮ ﹶﻇﻔِﺮﻭﺍ ﺑﺎﳊ ْﺰ ﹺﻡ ﻣَﺎ ﺳُﻤﱢ َﻦ ﺍﻟ ﹶﻜ ﹾﻠﺐُ ( ﻭﰲ ﺍﳌﺜﻞ ‪:‬‬
‫ﻚ ﻳَﺄﹾﻛﹸﻠﹾﻚ ‪.‬‬
‫ﲰﱢﻦ ﹶﻛ ﹾﻠَﺒ َ‬

‫ﻭﻛﺎﻥ ﺭﺟﻞﹲ ﻣﻦ ﺃﻫﻞ ﺍﻟﺸﺎﻡ ﻣﻊ ﺍﳊﺠﱠﺎﺝ ﺑﻦ ﻳﻮﺳﻒ ﻭﻛﺎﻥ ﳛﻀُﺮ ﻃﻌﺎﻣَﻪ ﻓﻜﺘﺐ ﺇﱃ ﺃﻫﻠﻪ ﳜﱪُﻫﻢ ﲟﺎ ﻫﻮ ﻓﻴﻪ ﻣﻦ‬
 ‫ﲑ‬
‫ﺏ ﺍﻷﻣ ﹺ‬‫ﺖ ﻋﻠﻰ ﺑﺎ ﹺ‬ ‫ﺱ ﻭﺍﳋ ْﺒ ُﺰ ﺣﺎﺟَﺘِﻲ ** ﻭﺃﻧ َ‬
‫ﱄ ﺍﻟﻘِﺮﻃﹶﺎ َ‬
‫ﺍﳋِﺼْﺐ ﻭﺃﻧﻪ ﻗﺪ َﺳﻤِﻦ ﻓﻜﺘﺒﺖ ﺇﻟﻴﻪ ﺍﻣﺮﺃﺗﻪ ‪ ) :‬ﺃﺗُﻬﺪِﻱ ﹶ‬
‫ﺐ ﺍﻟﺴﱠ ْﻮ ِﺀ ﰲ‬
‫ﺿﹺﻨﲔُ ( ) ﻓﺄﻧﺖ ﻛ ﹶﻜ ﹾﻠ ﹺ‬
‫ﺖ ﻋﻠﻰ ﻣﺎ ﰲ َﻳﺪَﻳﻚ َ‬ ‫ﺻﺪِﻳﻘﹰﺎ ﻭﺇﻥ ﺗﻘ ْﻢ ** ﻓﺄﻧ َ‬
‫ﺖ ﱂ َﺗ ﹾﺬ ﹸﻛ ْﺮ َ‬
‫َﺑ ِﻄﲔُ ( ) ﺇﺫﺍ ِﻏْﺒ َ‬
‫ﻉ ﺃﻫﻠِﻪ ﻭﺫﻟﻚ ﺃﻧﻪ ﻋﻨﺪ ﺍﻟﺴﱡﻮﺍﻑ‬ ‫ﻉ ﺃﻫﻠِﻪ ** ﻓﻴُ ْﻬ َﺰﻝﹸ ﺃﻫ ﹸﻞ ﺍﻟﻜﻠﺐ ﻭﻫﻮ َﺳ ِﻤﲔُ ( ﻭﰲ ﺍﳌﺜﻞ ‪ :‬ﲰﻦ ﻛﻠﺐ ﰲ ﺟﻮ ﹺ‬ ‫ﺟُﻮ ﹺ‬
‫ﺱ ﻣﻨﻪ ﻭﻣﺆﻧﺲٌ ﺷﺪﻳﺪ‬ ‫ﻒ ﻓﻴﺴﻤَﻦ ﻭﻋﻠﻰ ﺃﻧﻪ ﺣﺎﺭﹺﺱٌ ﻣُﺤَﺘ َﺮ ٌ‬ ‫ﻳﺼﻴﺐ ﺍﳌﺎﻝ ﻭﺍﻹﺧﺪﺍﺝﹺ ﻳﻌﺮﺽ ﻟﻠﻨﱡﻮﻕ ﻳﺄ ﹸﻛ ﹸﻞ ﺍﳉِﻴ َ‬
‫ﻒ ﻛﺜﲑ ﺍﳋﻴﺎﻧ ِﺔ ﻋﻠﻰ ﺇﻟﻔِﻪ ﻭﺇﳕﺎ ﺍﻗﺘﻨﻮﻩ ﻋﻠﻰ ﺃ ﹾﻥ ﻳﻨ ِﺬﺭَﻫﻢ ﲟﻮﺿﻊ ﺍﻟﺴﺎﺭﻕ ﻭﺗﺮﻛﻮﺍ ﻃﹶﺮﺩﻩ‬ ‫ﺍﻹﳛﺎﺵ ﻣﻦ ﻧﻔﺴﻪ ﻭﺃﻟﻴ ٌ‬
‫ﻕ ﻣﻦ ﻛﻞ ﺳﺎﺭﻕ ﻭﺃﺩﻭ ُﻡ ﺟﻨﺎﻳﹰﺔ ﻣﻦ ﺫﻟﻚ ﺍﳌﺒﻴﱢﺖ ﻭﻳﺪ ﱡﻝ ﻋﻠﻰ ﺃﻧﱠﻪ ﺳﺮﻭﻕٌ‬ ‫ﻟﻴﻨﺒﻬﻬُﻢ ﻋﻠﻰ ﻣﻜﺎﻥ ﺍﳌﺒﻴﱢﺖ ﻭﻫﻮ ﺃﺳﺮ ُ‬
‫ﻋﻨﺪَﻫﻢ ﻗﻮ ﹸﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) ( :‬ﺃﹶﻓِﻲ ﹶﺃ ﹾﻥ ﺳﺮَﻯ ﻛﻠﺐٌ ﻓﺒﻴﱠﺖ ﺟُﻠﱠ ﹰﺔ ** ﻭ َﺟ ْﺒﺠَﺒ ﹰﺔ ﻟﻠ ﻮَﻃﺐ ﻟﹶﻴْﻠﹶﻰ ﺗُﻄﻠ ُﻖ (‬

‫ﻓﻬﻮ َﺳﺮﱠﺍﻕ ﻭﺻﺎﺣﺐ ﺑَﻴﺎﺕ ﻭﻫﻮ ﻧَﺒﱠﺎﺵٌ ﻭﺁﻛ ﹸﻞ ﳊﻮ ﹺﻡ ﺍﻟﻨﱠﺎﺱ ﺃﹶﻻ ﺇﻧﱠﻪ ﳚﻤ ُﻊ ﺳِﺮﻗﺔ ﺍﻟﻠﻴﻞ ﻣﻊ ﺳﺮﻗﺔ ﺍﻟﻨّﻬﺎﺭ ﰒ ﻻ ﲡﺪﻩ‬
‫ﺃﺑﺪﹰﺍ ﳝﺸﻲ ﰲ ﺧِﺰﺍﻧٍﺔ ﺃﹶﻭ ﻣﻄﺒَﺦ ﺃﹶﻭ َﻋﺮْﺻ ِﺔ ﺩﺍﺭ ﺃﻭ ﰲ ﻃﺮﻳ ﹴﻖ ﺃﹶﻭ ﰲ ﺑَﺮﺍﺭﻱﱠ ﺃﹶﻭ ﰲ ﻇﻬ ﹺﺮ ﺟَﺒﻞ ﺃﻭ ﰲ َﺑﻄﹾﻦ ﻭﺍ ٍﺩ ﺇﻻﱠ‬
‫ﺽ ﺑﻴﻀﺎ َﺀ َﺣﺼﱠﺎ َﺀ ﻭ َﺩﻭﱢﻳﱠ ﹰﺔ ﻣﻠﺴﺎ َﺀ ﺃﻭ ﺻﺨﺮ ﹰﺓ ﺧﻠﻘﺎﺀ ﺣﺮﺻﹰﺎ‬
‫ﻭﺧﻄﻤُﻪ ﰲ ﺍﻷﺭﺽ ﻳﺘﺸﻤﱠﻢ ﻭﻳﺴﺘﺮﻭﺡ ﻭﺇ ﹾﻥ ﻛﺎﻧﺖ ﺍﻷﺭ ُ‬
‫ﻭﺟﺸﻌﹰﺎ ﻭﺷﺮﻫﹰﺎ ﻭﻃﻤﻌﹰﺎ ﻧﻌﻢ ﺣﺘﱠﻰ ﻻ ﲡﺪﻩ ﺃﻳﻀﹰﺎ ﻳﺮﻯ ﻛﻠﺒﹰﺎ ﺇﻻﱠ ﺍﺷﺘﻢﱠ ﺍﺳﺘَﻪ ﻭﻻ ﻳﺘﺸﻤﱠﻢ ﻏﲑ ﻫَﺎ ﻣِﻨ ُﻪ ﻭﻻ ﺗﺮﺍﻩ ﻳُﺮﻣَﻰ‬
‫ﲝﺠﺮ ﺃﻳﻀﹰﺎ ﺃﺑﺪﹰﺍ ﺇﻻﱠ ﺭﺟَﻊ ﺇﻟﻴﻪ ﻓﻌﺾﱠ ﻋﻠﻴﻪ ﻷﻧﱠﻪ ﳌﱠﺎ ﻛﺎﻥ ﻻ ﻳﻜﺎﺩ ﻳﺄﻛ ﹸﻞ ﺇﻻﱠ ﺷﻴﺌﹰﺎ ﺭﻣَﻮﺍ ﺑﻪ ﺇﻟﻴﻪ ﺻﺎﺭ ﻳﻨﺴَﻰ ِﻟ ﹶﻔﺮْﻁ‬
‫ﺷ َﺮ ﻫِﻪ ﻭﻏﻠﹶﺒﺔ ﺍﳉﺸ ﹺﻊ ﻋﻠﻰ ﻃﺒﻌﻪ ﺃﻥﱠ ﺍﻟﺮﺍﻣ َﻲ ﺇﻧﱠﻤﺎ ﺃﺭﺍﺩ ﻋﻘﹾﺮﻩ ﺃﻭ ﻗﺘﻠﹶﻪ ﻓﻴﻈﻦّ ﻟﺬﻟﻚ ﺃﻧﱠﻪ ﺇﻧﱠﻤﺎ ﺃﺭﺍﺩ ﺇﻃﻌﺎﻣﻪ ﻭﺍﻹﺣﺴﺎﻥﹶ‬
‫ﻁ ﺍﻟﻨﱠﻬﻢ ﻭﺗُﻮ ِﻫﻤُﻪ ﻏﻠَﺒﺔﹸ ﺍﻟﺸﱠﺮَﻩ ﻭﻟﻜﻨﱠﻪ ﺭَﻣﻰ ﺑﻨﻔﺴِﻪ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻋﺠﺰﹰﺍ ﻭﻟﺆﻣﹰﺎ ﻭﻓﹸﺴﻮﻟ ﹰﺔ‬ ‫ﺇﻟﻴﻪ ﻛﺬﻟﻚ ﳜﻴﱢﻞ ﺇﻟﻴﻪ ﻓ ْﺮ ﹸ‬
‫ﻉ ﻭﺍﺳﺘﻮﺣﺶ ﻣﻦ ﺍﻟﺼﱠﺤﺎﺭﻯ ‪.‬‬ ‫ﻑ ﺍﻟﺴﺒﺎ َ‬‫ﻭﻧﻘﺼﹰﺎ ﻭﺧﺎ َ‬
‫ﺤﺮُﻭ ﹺﻡ ﺇﻥﱠ ﺍﶈﺮﻭﻡ‬‫ﺾ ﺍﳌﻔﺴﱢﺮﻳﻦ ﻳﻘﻮﻝ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ :‬ﻭَﺍﻟﱠﺬِﻳ َﻦ ﻓِﻲ ﹶﺃ ْﻣ ﻮَﺍِﻟ ﹺﻬ ْﻢ َﺣﻖﱞ ﻣَﻌْﻠﹸﻮﻡٌ ﻟِﻠﺴﱠﺎِﺋ ﹺﻞ ﻭَﺍ ﹾﻟ َﻤ ْ‬ ‫ﻭﹶﻟﻤﱠﺎ ﲰِﻌﻮﺍ ﺑﻌ َ‬
‫ﺨﺬﹸﻭﻩ ﰲ ﺍﻟﺪﱡﻭﺭ ﻭﻋﻠﻰ ﺃﻥﱠ ﺫﻟﻚ‬ ‫ﻑ ﻭﻟﻮ ﺇﱃ ﺍﻟﻜﻠﺐ ﻋَﻄﻔﹸﻮﺍ ﻋﻠﻴﻪ ﻭﺍﺗﱠ َ‬ ‫ﲰﻌﻮﺍ ﰲ ﺍﳌﺜﻞ ‪ :‬ﺍﺻَﻨﻌُﻮﺍ ﺍﳌﻌﺮﻭ َ‬
‫ﻫﻮ ﺍﻟﻜﻠﺐ ﻭ ِ‬
‫ﻼ ﻭﺇﻣﱠﺎ ﻣﻌﺎﻧَﺪﺓ ‪.‬‬
‫ﻻ ﻳﻜﻮﻥ ﺇﻻﱠ ﻣﻦ ِﺳﻔﹾﻠﺘﻬﻢ ﻭﺃﻏﺒﻴﺎﺋﻬﻢ ﻭﻣﻦ ﻗﻞﱠ ﺗﻘﺰﱡ ُﺯ ُﻩ ﻭﻛﺜﹸﺮ ﺟﻬﻠﹸﻪ ﻭﺭﺩﱠ ﺍﻵﺛﺎ َﺭ ﺇﻣﱠﺎ ﺟﻬ ﹰ‬
‫ﻭﺃﻣﺎ ﺍﻟﺪﻳﻚ ﻓﻤِﻦ ﻬﺑﺎﺋﻢ ﺍﻟﻄﲑ ﻭﺑﻐﺎﺛﻬﺎ ﻭﻣﻦ ﻛﻠﻮﻟِﻬﺎ ﻭﺍﻟﻌِﻴﺎﻝ ﻋﻠﻰ‬

‫ﺃﺭﺑﺎﻬﺑﺎ ﻭﻟﻴﺲ ِﻣ ْﻦ ﺃﺣﺮﺍﺭﻫﺎ ﻭﻻ ِﻣ ْﻦ ﻋِﺘﺎﻗِﻬﺎ ﻭﺟﻮﺍﺭﺣﻬﺎ ﻭﻻ ﳑﱠﺎ ﻳﻄﺮﹺﺏ ﺑﺼﻮﺗﻪ ﻭﻳُﺸﺠﹺﻲ ﺑﻠﺤﻨﻪ ﻛﺎﻟﻘﹶﻤﺎﺭﻱﱢ‬
‫ﻭﺍﻟﺪﱠﺑﺎﺳﻲﱢ ﻭﺍﻟﺸﱠﻔﹶﺎﻧﲔ ﻭﺍﻟﻮﺭﺍﺷِﲔ ﻭﺍﻟﺒﻼﺑﻞ ﻭﺍﻟﻔﻮﺍﺧﺖ ﻭﻻ ﳑﱠﺎ ﻳُﻮﻧﹺﻖ ﲟﻨﻈﺮﻩ ﻭﳝﺘﻊ ﺍﻷﺑﺼﺎﺭ ﺣﺴﻨُﻪ ﻛﺎﻟﻄﻮﺍﻭﻳﺲ‬
‫ﻭﺍﻟﺘﱠﺪﺍﺭﹺﺝ ﻭﻻ ﳑﺎ ﻳﻌﺠﹺﺐ ﻬﺑﺪﺍﻳﺘﻪ ﻭﻳُﻌﻘﹶﺪ ﺍﻟﺬﻣﺎﻡ ﺑﺈﻟﹾﻔﻪ ﻭﻧﹺﺰﺍﻋﻪ ﻭﺷﺪِﺓ ﺃﹸﻧﺴﻪ ﻭﺣﻨﻴﻨﻪ ﻭُﺗﺮﹺﻳﺪﻩ ﺑﺈﺭﺍﺩﺗﻪ ﻟﻚ ﻭﺗَﻌﻄِﻒ‬
‫ﻋﻠﻴ ِﻪ ﳊﺒﱢ ِﻪ ﺇﻳﺎﻙ ﻛﺎﳊﻤﺎﻡ ﻭﻻ ﻫﻮ ﺃﻳﻀﹰﺎ ﻣﻦ ﺫﻭﺍﺕ ﺍﻟﻄﲑﺍﻥ ﻣﻨﻬﺎ ﻓﻬﻮ ﻃﺎﺋﺮٌ ﻻ ﻳﻄﲑ ﻭﻬﺑﻴﻤﺔﹲ ﻻ ﻳَﺼﻴﺪ ﻭﻻ ﻫﻮ ﺃﻳﻀﹰﺎ‬
‫ﳑﺎ ﻳﻜﻮﻥ ﺻﻴﺪﹰﺍ ﻓﻴ ْﻤﺘِﻊ ﻣﻦ ﻫﺬﻩ ﺍﳉﻬﺔ ﻭﻳُﺮﺍﺩ ﳍﺬﻩ ﺍﻟﻠﱠﺬﺓ ‪.‬‬
‫ﺶ ﺃﺭﺿﻲﱟ ﻭﻣﻦ‬‫ﺐ ﻣﻦ ﺫﻱ ﺭﻳ ﹴ‬ ‫ﺱ ﻭﻫﻮ ﻻ ﻳﻄﲑ ﻭﺃﻱﱡ ﺷﻲ ٍﺀ ﺃﻋﺠ ُ‬ ‫ﻚ ﻛﺎ ﹴ‬ ‫ﳋﻔﱠﺎﺵ ﺃﻣ َﺮﻁﹸ ﻭﻫﻮ ﺟﻴﱢ ُﺪ ﺍﻟﻄﲑﺍﻥ ﻭﺍﻟﺪﱢﻳ ُ‬
‫ﻭﺍ ﹸ‬
‫ﺫﻱ ﺟﻠﺪ ٍﺓ ﻫﻮﺍﺋﻲّ ‪.‬‬
‫ﺝ ﺇﻻﹼ ﰲ ﺍﻹﻧﺴﺎﻥ ﻭﰲ ﺍﻟﻄﲑ ﻓﻠﻮ ﻛﺎﻥ ﺍﻟﺪﻳﻚ ﻣﻦ ﻏﲑ ﺍﻟﻄﲑ ﰒﱠ‬ ‫ﻭﺃﲨ ُﻊ ﺍﳋﻠﻖ ﳋﺼﺎﻝ ﺍﳋﲑ ﺍﻹﻧﺴﺎﻥ ﻭﻟﻴﺲ ﺍﻟﺰﱢﻭﺍ ُ‬
‫ﺐ ﺍﻟﻜﺮﱘ‬
‫ﻛﺎﻥ ﳑﻦ ﻻ ﻳﺰﺍﻭﺝ ﻟﻘﺪ ﻛﺎﻥ ﻗﺪ ُﻣﻨﹺﻊ ﻫﺬﻩ ﺍﻟﻔﻀﻴﻠﺔ ﻭ َﻋﺪِﻡ ﻫﺬﻩ ﺍﳌﺸﺎ ﹶﻛﻠﹶﺔ ﺍﻟﻐﺮﻳﺒﺔ ﻭﺣُﺮﻡ ﻫﺬﺍ ﺍﻟﺴﱠﺒ َ‬
‫ﺝ(‬‫ﲑ ﺍﻟﺬﻱ ﻟﻴﺲ ﺍﻟﺰﻭﺍ ُ‬ ‫ﻭﺍﻟﺸﱢﺒْﻪ ﺍﶈﻤﻮﺩ ﻓﻜﻴﻒ ﻭﻫﻮ ﻻ ﻳﺰﺍﻭﺝ ﻭﻫﻮ ﻣﻦ ﺍﻟﻄ ﹺ‬
 ‫ﻉ ﺇﱃ ﺍﻟﺴﻜﻦ ﻭﺍﳊﻨﲔ ﺇﱃ ﺍﻟﻮﻃﻦ ﺇﻻﱠ ﻟﻪ ﻭﻟﻺﻧﺴﺎﻥ‬ ‫ﺕ ﺍﻟﻌﻬْﺪ ﻭﻃﹶﻠﺐُ ﺍﻟﺬﺭﺀ ﻭﺣﺐﱡ ﺍﻟﻨﱠﺴﻞ ﻭﺍﻟﺮﺟﻮ ُ‬
‫ﻭﺍﻹﻟﹾﻒ ﻭﺛﺒﺎ ُ‬
‫ﻚ ﺍﻟﻨﻘﺺ‬
‫ﺺ ﻭﺧﺴِﺮ ﻫﺬﻩ ﺍﻟﻔﻀﻴﻠﹶﺔ ﻣﻦ ﺟﻬ ٍﺔ ﻭﺍﺣﺪﺓ ﻭﻗﺪ ﺩﺧﻞ ﺍﻟﺪﻳ َ‬ ‫ﻭﻛ ﱡﻞ ﺷﻲﺀ ﻻ ﻳﺰﺍﻭﺝ ﻓﺈﻧﱠﻤﺎ ﺩﺧﻠﻪ ﺍﻟﻨﻘ ُ‬

‫ﱐ ﺍﳊِﻤﺎ َﺭ ﻭﻋَﻴْﺮ ﺍﻟﻌﺎﻧ ِﺔ ﺧﺎﺻﱠﺔ ﻓﺈﻧﱠﻪ ﺃﻣﺜ ﹸﻞ ﰲ ﺑﺎﺏ ﺍﳌﻌﺮﻓﺔ ﻣﻦ ﺍﻷﻫْﻠﻲّ‬

‫ﳊﻤﱠﺎ ﱡ‬
‫ِﻣ ْﻦ ﺟﻬﺘﲔ ﻭﻭﺻﻒ ﺃﺑﻮ ﺍﻷﺧﺰَﺭ ﺍ ِ‬
‫ﺿﻊ ﺍﻟﺬﱠﺭْﺀ ﻭﺃﻥﱠ ﺍﻟﻮﻟ َﺪ ﱂ ﳚﺊ ﻣﻨﻪ‬ ‫ﻒ ﺍﺳﺘﺒﻬﺎﻣَﻪ ﻋﻦ ﻃﻠﺐ ﺍﻟﻮﻟﺪ ﻭﺟﻬﻠﹶﻪ ﲟ ْﻮ ِ‬ ‫ﺻ َ‬ ‫ﻓﺬﻛﺮﻛﻴﻒ ﻳﻀﺮﹺﺏ ﰲ ﺍ ُﻷﺗُﻦ ﻭﻭ َ‬
‫ﺐ ﻟﻪ ﻭﻟﻜﻦ ﺍﻟﻨﱡﻄﻔﺔ ﺍﻟﱪﻳﺌﺔ ﻣﻦ ﺍﻷﺳﻘﺎﻡ ﺇﺫﺍ ﻻﻗﺖ ﺍﻷﺭﺣﺎﻡ ﺍﻟﱪﻳﺌﹶﺔ ﻣِﻦ ﺍﻷﺳﻘﺎﻡ ﺣَﺪَﺙ ﺍﻟﻨﱢﺘﺎﺝ ﻋﻠﻰ ﺍﳋﻠﻘﺔ‬ ‫ﻋﻦ ﻃﻠ ﹴ‬
‫ﻭﻋﻠﻰ ﻣﺎ ﺳ ﻮﱢﻳﺖ ﻋﻠﻴﻪ ﺍﻟﺒﹺﻨﻴﺔ ﻭﺫﻛﺮ ﺃﻥﹼ ﻧﺰ ﻭَﻩ ﻋﻠﻰ ﺍﻷﺗﺎﻥ ﻣﻦ ﺷﻜﻞ َﻧﺰْﻭﻩ ﻋﻠﻰ ﺍﻟﻌﲑ ﻭﺇﻧﱠﻤﺎ ﺫﻟﻚ ﻋﻠﻰ ﻗﺪْﺭ ﻣﺎ‬
‫ﳛﻀُﺮﻩ ﻣﻦ ﺍﻟﺸﱠﺒَﻖ ﰒﱠ ﻻ ﻳﻠﺘﻔِﺖ ﺇﱃ ﺩُﺑ ﹴﺮ ﻣﻦ ﻗﹸﺒُﻞ ﻭﺇﱃ ﻣﺎ ﻳَﻠ ﹶﻘﺢُ ﻣﻦ ﻣﺜﻠِﻪ ﳑﱠﺎ ﻻ ﻳُﻠ ﹶﻘﺢُ ﻓﻘﺎﻝ ‪ :‬ﻻ ُﻣ ْﺒَﺘﻐِﻲ ﺍﻟﻀﱢ ْﻦ ِﺀ ﻭﻻ‬
‫ﺑﺎﻟﻌﺎﺯ ﹺﻝ ﻳﻘﻮﻝ ‪ :‬ﻫﻮ ﻻ ﻳﺮﻳﺪ ﺍﻟﻮﻟﹶﺪ ﻭﻻ ﻳﻌﺰﻝ ‪.‬‬
‫ﺱ ﻭﻻ ﺗﺮﻳ ُﺪ ﺳِﻮﺍﻫﻢ ﻭﻻ ﲢﻦﱡ ﺇﱃ ﻏﲑﻫﻢ ﻛﺎﻟﻌﺼﻔﻮﺭ ﻭﺍﳋﹸﻄﹼﺎﻑ ﻭﺍﻟﻜﻠﹾﺐ ﻭﺍﻟﺴﱢﻨﱠﻮﺭ‬ ‫ﻒ ﺍﻟﻨﺎ َ‬
‫ﻭﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﺗﺄﻟ ُ‬
‫ﻂ ﺃﻥﹼ ﻟﻪ‬‫ﻭﺍﻟﺪﱢﻳﻚ ﻻ ﻳﺄﹶﻟﻒُ ﻣﻨ ﹺﺰﻟﹶﻪ ﻭﻻ َﺭﺑْﻌﻪ ﻭﻻ ﻳُﻨﺎﺯﻉ ﺇﱃ ﺩﺟﺎﺟﺘﻪ ﻭﻻ ﹶﻃﺮُﻭﻗﺘﻪ ﻭﻻ ﳛﻦﱡ ﺇﱃ ﻭﻟﺪﻩ ﺑﻞ ﱂ ﻳَﺪ ﹺﺭ ﻗ ﱡ‬
‫ﻭﻟﺪﹰﺍ ﻭﻟﻮ ﺩَﺭَﻯ ﻟﻜﺎﻥ ﻋﻠﻰ ﺩِﺭﺍﻳِﺘ ِﻪ ﺩﻟﻴﻞ ﻓﺈﺫ ﻗﺪ ﻭﺟﺪﻧﺎﻩ ﻟﺒﻴﻀِﻪ ﻭﻓﺮﺍﺭﳚ ِﻪ ﺍﻟﻜﺎﺋﻨ ِﺔ ﻣﻨﻪ ﻛﻤﺎ ﳒﺪُﻩ ﳌﺎ ﱂ ﻳﻠﺪْﻩ ﻭِﻟﻤَﺎ‬
‫ﺲ ﻣﻦ ﺷَﻜﻠ ِﻪ ﻭﻻ ﻳﺮﺟﹺﻊ ﺇﱃ ﻧﺴﺒﻪ ﻓﻜﻴﻒ ﺗُﻌﺮَﻑ ﺍﻷﻣﻮﺭ ﺇﻻﱠ ﻬﺑﺬﺍ ﻭﺷﺒﻬﻪ ﻭﻫﻮ ﻣﻊ ﺫﻟﻚ‬ ‫ﻟﻴ َ‬

‫ﺐ ﻋﻠﻰ ﻣﺎ ﻓﻴﻪ ﻳﻌﺮﻑ ﺻﺎﺣَﺒﻪُ ﻭﻫﻮ‬ ‫ﺃﺑ ﹶﻠﻪُ ﻻ ﻳﻌﺮﹺﻑ ﺃﻫ ﹶﻞ ﺩﺍﺭﹺﻩ ﻭﻣﺒﻬﻮ ﺕٌ ﻻ ﻳُ ﹾﺜﹺﺒﺖُ ﻭَﺟ َﻪ ﺻَﺎﺣِﺒﻪ ﻭﻫﻮ ﱂ ﻭﺍﻟﻜ ﹾﻠ ُ‬
‫ﺻَﺒﺮَﺍ ﻭﺇﻥ ﺃﹸ ﻫِﻴﻨﺎ ﺍﺣﺘﻤﻼ ‪.‬‬
‫ﻭﺍﻟﺴﱢﻨﱠﻮﺭ ﻳﻌﺮﹺﻓﺎﻥ ﺃﲰﺎﺀﳘﺎ ﻭﻳﺄﹶﻟﻔﹶﺎﻥ ﻣﻮﺿﻌَﻬﻤﺎ ﻭﺇﻥ ﻃﹸﺮﺩﺍ ﺭَﺟﻌﺎ ﻭﺇﻥ ﹸﺃﺟﹺﻴﻌﺎ َ‬
‫ﻭﺍﻟﺪﻳﻚ ﻳﻜﻮﻥ ﰲ ﺍﻟﺪﺍﺭ ﻣﻦ ﹶﻟ ُﺪ ﹾﻥ ﻛﺎ ﹶﻥ ﹶﻓﺮﱡﻭﺟﹰﺎ ﺻﻐﲑﹰﺍ ﺇﱃ ﺃﻥ ﺻﺎﺭ ﺩﻳﻜﹰﺎ ﻛﺒﲑﹰﺍ ﻭﻫﻮ ﺇﻥ ﺧﺮَﺝ ﻣﻦ ﺑﺎﺏ ﺍﻟﺪﺍﺭ ﺃﻭ‬
‫ﻉ ﻭﺇﻥ ﻛﺎﻥ ﻳُﺮَﻯ‬
‫ﻑ ﻛﻴﻒ ﺍﻟﺮﱡﺟﻮ ُ‬ ‫ﺳﻘﻂ ﻋﻠﻰ ﺣﺎﺋﻂ ﻣﻦ ﺣﻴﻄﺎﻥ ﺍﳉﲑﺍﻥ ﺃﻭ ﻋﻠﻰ ﻣﻮﺿ ﹴﻊ ﻣﻦ ﺍﳌﻮﺍﺿﻊ ﱂ ﻳﻌ ﹺﺮ ْ‬
‫ﺐ ﻳﺴﲑﹰﺍ ﻭﻻ ﻳَﺬﻛﹸﺮ ﻭﻻ ﻳﺘ ﹶﺬﻛﱠﺮ ﻭﻻ ﻳﻬﺘﺪﻱ ﻭﻻ ﻳﺘﺼ ﻮﱠﺭ ﻟﹶﻪ ﻛﻴﻒ ﻳﻜﻮ ﹸﻥ ﺍﻻﻫﺘﺪﺍﺀ ﻭﻟﻮ‬ ‫ﻣﻨﺰﻟﹸﻪ ﻗﺮﻳﺒﹰﺎ ﻭﺳﻬﻞ ﺍﳌﻄﻠ ﹺ‬
‫ﳋ ْﺒ ُﺮ ﰲ ﻃﺒﺎﻋﻪ ﻟﻈﹶﻬَﺮ ﻭﻟﻜﻨﱠﻬَﺎ ﻃﺒﻴﻌ ﹲﺔ ﺑﻠﻬﺎ ُﺀ ﻣﺴﺘﺒﻬﹺﻤﺔ ﻃﺎﳏﺔ‬
‫ﺐ ﻭﻟﻮ ﺍﺣﺘﺎﺝ ﻻﻟﺘﻤﺲ ﻭﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﺍ ﹸ‬ ‫ﺣﻦﱠ ﹶﻟ ﹶﻄﹶﻠ َ‬
‫ﻭﺫﺍﻫﻠﺔ ﰒﱠ ﻳﺴ ﹶﻔﺪُ ﺍﻟﺪﱠﺟﺎﺟﺔﹶ ﻭﻻ ﻳﻌﺮﻓﹸﻬﺎ ﻫﺬﺍ ﻣﻊ ﺷﺪﱠِﺓ ﺣﺎﺟﺘﻪ ﺇﻟﻴﻬﻦﱠ ﻭﺣِﺮﺻِﻪ ﻋﻠﻰ ﺍﻟﺴﱢﻔﺎﺩ ﻭﺍﳊﺎﺟ ﹸﺔ ﺗﻔِﺘﻖُ ﺍﳊِﻴﻠﹶﺔ‬
‫ﻑ ﺍﻟﱵ ﻳﺴﻔﹶﺪ ﻭﻻ ﻳﻘﺼِﺪ ﺇﱃ ﻭﻟ ٍﺪ ﻭﻻ‬ ‫ﻭَﺗ ُﺪ ﱡﻝ ﻋﻠﻰ ﺍﳌﻌﺮﻓﺔ ﺇﻻﱠ ﻣﺎ ﻋﻠﻴﻪ ﺍﻟﺪﻳﻚ ﻓﺈﻧﱠﻪ ﻣﻊ ﺣِﺮﺻِﻪ ﻋﻠﻰ ﺍﻟﺴﱢﻔﺎﺩ ﻻ ﻳﻌﺮ ُ‬
‫ﳛﻀُﻦ ﺑﻴﻀﹰﺎ ﻭﻻ ﻳﻌ ِﻄﻔﹸﻪ َﺭ ِﺣ ٌﻢ ﻓﻬﻮ ﻣﻦ ﻫﺎ ﻫﻨﺎ ﺃﲪ ُﻖ ﻣﻦ ﺍﳊﹸﺒﺎﺭَﻯ ﻭﺃﻋﻖﱡ ﻣﻦ ﺍﻟﻀﺐﱢ (‬
‫ﳊﺒَﺎﺭﻯ ﻓﻀﺮَﺏ ﻬﺑﺎ ﺍﳌﺜ ﹶﻞ ﻛﻤﺎ ﺗﺮﻯ ﰲ‬ ‫ﻭﻗﺎﻝ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﱠﺎﻥ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻋﻨﻪ ‪ :‬ﻛ ﱡﻞ ﺷﻲ ٍﺀ ﳛﺐﱡ ﻭﻟﺪَﻩ ﺣﱴ ﺍ ﹸ‬
‫ﻕ ﻭﺍﻟﻐﻔﹾﻠﺔ ﻭﰲ ﺍﳉﻬﻞ ﻭﺍﻟَﺒﻠﹶﻪ ﻭﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ‪ :‬ﺃ َﻋﻖﱡ ﻣﻦ ﺍﻟﻀﱠﺐﱢ ﻷﻧﱠﻪ ﻳﺄﻛ ﹸﻞ ُﺣﺴُﻮﻟﹶﻪ ‪.‬‬
‫ﺍﳌﹸﻮ ﹺ‬
‫ﺃﻛﻞ ﺍﳍﺮﺓ ﺃﻭﻻﺩﻫﺎ‬

‫ﺿﺐﱟ ﻓ َﻮﺟﱠﻬﻮﺍ ﺃﻛ ﹶﻞ ﺍﳍﺮﱠ ِﺓ ﺃﻭﻻﺩَﻫﺎ ﻋﻠﻰ ﺷﺪﱠﺓ‬

‫ﻆ ﺍ ِﳍﺮﱠﺓ ﻟﻘﻮﳍﻢ ‪ :‬ﹶﺃَﺑﺮﱡ ِﻣ ْﻦ ِﻫﺮﱠﺓ ﻭﺃﻋﻖﱡ ِﻣ ْﻦ َ‬
‫ﻭﻛﺮُ َﻡ ﻋﻨﺪ ﺍﻟﻌﺮَﺏ ﺣ ﱡ‬
‫ﺍﳊﺐﱢ ﳍﺎ ﻭﻭﺟﱠﻬﻮﺍ ﹶﺃ ﹾﻛ ﹶﻞ ﺍﻟﻀﺐﱢ ﳍﺎ ﻋﻠﻰ ﺷﺪﱠ ِﺓ ﺍﻟﺒﻐْﺾ ﳍﺎ ﻭﻟﻴﺲ ﻳﻨﺠﻮ ِﻣ ْﻨﻪُ ﺷﻲﺀٌ ﻣﻨﻬﺎ ﺇﻻﹼ ﺑﺸ ْﻐﻠِﻪ ﹺﺑﹶﺄﻛﹾﻞ ﺇﺧْﻮﺗﻪ ﻋﻨﻪ‬
‫ﺖ َﺑﻨﹺﻴﻚ ﺃ ﹾﻛ ﹶﻞ‬
‫ﻭﻟﻴﺲ ﳛ ُﺮﺳُﻬﺎ ﳑﱠﺎ ﻳﺄﻛﻠﹸﻬﺎ ﺇﻻﱠ ﻟﻴﺄﻛﻠﹶﻬﺎ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﻟ َﻌ َﻤﻠﱠﺲُ ﺑﻦ ﻋَﻘﻴﻞ ﻷﺑﻴﻪ ﻋَﻘﻴﻞ ﺑﻦ ﻋُﻠﱠﻔﹶﺔ ‪ ) :‬ﺃﻛ ﹾﻠ َ‬
‫ﺖ ﻓِﻨﺎ َﺀ ﺑﻴﺘﻚ ﻣﻦ ﺑَﺠﻴ ﹺﻞ (‬ ‫ﺕ ﻣَﺮﺍﺭ ﹶﺓ ﺍﻟﻜﻸ ﺍﻟﻮﺑﻴﻞ ( ) ﻓﻠﻮ ﺃﻥﱠ ﺍﻷُﻟﹶﻰ ﻛﺎﻧﻮﺍ ﺷﻬﻮﺩﹰﺍ ** ﻣَﻨ ْﻌ َ‬
‫ﺍﻟﻀﱠﺐﱢ ﺣﺘﱠﻰ ** ﻭَﺟﺪ َ‬
‫ﺲ ﹶﻟ ُﻬ ْﻢ ﻋﺪﻳﺪ ( ﻭﺷﺒﱠﻪ ﺍﻟﺴّﻴﱢ ُﺪ ﺑﻦ ﳏﻤﱠﺪ‬‫ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ ‪ ) :‬ﺃﻛﻠﹾﺖ َﺑﻨﹺﻴﻚ ﺃﹶﻛﻞ ﺍﻟﻀﱠﺐﱢ ﺣﺘﱠﻰ ** ﺗﺮَﻛﺖ َﺑﻨﹺﻴﻚ ﹶﻟ ْﻴ َ‬
‫ﺏ ﻳﻮﻡ ﺍﳉﻤ ﹺﻞ ﻟﻘﺘﺎﻝ ﺑﻨﻴﻬﺎ ﺑﺎﳍﺮﱠ ِﺓ ﺣﲔ ﺗﺄﻛ ﹸﻞ ﺃﻭﻻﺩَﻫﺎ ﻓﻘﺎﻝ‬ ‫ﺼﺒﹺﻬﺎ ﺍﳊﺮ َ‬ ‫ﺍﳊﻤﲑﻱﱡ ﻋﺎﺋﺸ ﹶﺔ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻋﻨﻬﺎ ﰲ ﻧ ْ‬
‫ﺼ َﺮِﺓ ﺃ ْﺟﻨَﺎﺩَﻫﺎ ( ) ﻛﺄﻧﱠﻬﺎ ﰲ ﻓِﻌﻠِﻬﺎ ﻫِﺮﱠﺓﹲ ** ﺗُﺮﻳ ُﺪ ﺃﻥ ﺗﺄﻛﹸ ﹶﻞ‬
‫ﺝ ** ُﺗ ْﺰﺟﹺﻲ ﺇﱃ ﺍﻟَﺒ ْ‬
‫ﲔ ﰲ َﻫ ْﻮ َﺩ ﹴ‬
‫ﺕ ﻣ َﻊ ﺍ َﻷ ْﺷ ﹶﻘ َ‬
‫‪ ) :‬ﺟَﺎ َﺀ ْ‬
‫ﻉ‬
‫ﲪﻖُ ِﻣ ْﻦ َﺟﻬﹺﻴﺰَﺓ ﻭﻫﻲ ﻋِﺮﺱ ﺍﻟﺬﺋﺐ ﻷﻧﱠﻬﺎ ﺗﺪ ُ‬ ‫ﺃﻭﻻ َﺩ ﻫَﺎ ( ﺭﻋﺎﻳﺔ ﺍﻟﺬﺋﺒﺔ ﻟﻮﻟﺪ ﺍﻟﻀﺒﻊ ﻭﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ﺃﻳﻀﹰﺎ ‪ :‬ﺃ َ‬
‫ﺖ ** َﺑﻨﹺﻴﻬَﺎ ﻓﻠﻢ َﺗ ْﺮﻗﹶﻊ ﺑﺬﻟﻚ َﻣ ْﺮﻗﹶﻌﺎ (‬
‫ﺿﻴﱠ َﻌ ْ‬
‫ﺿ َﻌ ٍﺔ ﺃﻭﻻ َﺩ ﺃﹸﺧﺮَﻯ ﻭ َ‬
‫ﻭﻟﺪﻫﺎ ﻭﺗﺮﺿﻊ ﻭﻟﺪ ﺍﻟﻀﺒﻊ ‪ ) .‬ﹶﻛﻤُﺮ ِ‬

‫ﺭﻋﺎﻳﺔ ﺍﻟﺬﺋﺐ ﻟﻮﻟﺪ ﺍﻟﻀﺒﻊ ﻭﻳﻘﻮﻟﻮﻥ ‪ :‬ﺇﻥﱠ ﺍﻟﻀﺒ َﻊ ﺇﺫﺍ ﺻِﻴﺪَﺕ ﺃﻭ ﻗﹸﺘﻠﺖ ﻓﺈﻥﱠ ﺍﻟﺬﺋﺐ ﻳﺄﰐ ﺃﻭﻻﺩَﻫﺎ ﺑﺎﻟﻠﺤﻢ ﻭﺃﻧﺸﺪ‬
‫ﻀﻨﹺﻬﺎ ﺃﻡﱡ ﻋﺎﻣ ﹴﺮ ** ﻟِﺬِﻱ ﺍﳊﺒﻞ ﺣﱴ ﻋَﺎﻝ ﺃﻭﺱٌ ﻋِﻴﺎﳍﺎ ( ﻭﺃﻭﺱ ﻫﻮ ﺍﻟﺬﺋﺐ ﻭﻗﺎﻝ‬ ‫ﺕ ﰲ ِﺣ ْ‬ ‫ﺍﻟﻜﹸﻤﻴﺖ ‪ ) :‬ﻛﻤﺎ ﺧَﺎ َﻣ َﺮ ْ‬
‫ﺲ ﻣﻦ‬
‫ﺸﻘﹶﺼﹰﺎ ** ﺃﻭﺳﹰﺎ ﺃﹸﻭﻳ ُ‬
‫ﰲ ﺫﻟﻚ ‪ ) :‬ﰲ ﻛﻞﱢ ﻳﻮ ﹴﻡ ﻣﻦ ﹸﺫ ﺅَﺍﻟﹶﻪ ** ﺿِﻐْﺚﹲ ﻳَﺰﻳﺪ ﻋﻠﻰ ﺇﺑَﺎﻟﹶﻪ ( ) ﻓﻸﺣْﺸﺄﻧﱠﻚ ِﻣ ْ‬
‫ﺍﳍﺒﺎﻟﻪ (‬
‫ﺖ ﺷﻌﺮﻱ ﻋﻨﻚ ﻭﺍ َﻷ ْﻣﺮُ ﹶﺃ َﻣ ْﻢ ** ﻣﺎ ﹶﻓ َﻌ ﹶﻞ‬ ‫ﺍﻷﻭﺱ ‪ :‬ﺍﻹﻋﻄﺎﺀ ﻭﺃﻭﻳﺲ ﻫﻮ ﺍﻟﺬﺋﺐ ﻭﻗﺎﻝ ﰲ ﺫﻟﻚ ﺍﳍﺬﱄﹼ ‪ ) :‬ﻳﺎ ﻟﻴ َ‬
‫ﺴﻦُ ﺃﻭﺳﻬﻢ ** َﻭﻳُﺤﻮﻃﹸﻬﻢ ﰲ ﻛﻞﱢ‬ ‫ﺤِ‬
‫ﺍﻟﻴﻮ َﻡ ﺃﹸﻭﻳﺲٌ ﰲ ﺍﻟﻐﻨ ْﻢ ( ﻭﻗﺎﻝ ﺃﻣﻴﱠ ﹸﺔ ﺑﻦ ﺃﰊ ﺍﻟﺼّﻠﹾﺖ ‪ ) :‬ﻭﺃﺑﻮ ﺍﻟﻴﺘﺎﻣﻰ ﻛﺎ ﹶﻥ ﻳُ ْ‬
‫ﻋﺎ ﹴﻡ ﺟﺎﻣﺪ ( ﲪﻖ ﺍﻟﻨﻌﺎﻣﺔ ﻭﻳﻘﻮﻟﻮﻥ ‪ :‬ﺃ ْﺣ َﻤﻖُ ِﻣ ْﻦ َﻧﻌَﺎﻣﺔ ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ ‪ :‬ﹶﺃ ْﺷ َﺮﺩُ ِﻣ ْﻦ ﻧﻌﺎﻣﺔ ﻗﺎﻟﻮﺍ ﺫﻟﻚ ﻷﻧّﻬﺎ ﺗ َﺪﻉُ‬
‫ﳊﻀْﻦ ﻋﻠﻰ ﺑﻴﻀِﻬﺎ ﺳﺎﻋ ﹶﺔ ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﻟﻄﱡﻌﻢ ﻓﺈﻥ ﻫﻲ‬ ‫ﺍﹶ‬

‫ﺾ ﻧﻔﺴﻬﺎ ﻭﻟﻌﻞﱠ ﺗﻠﻚ ﺃﻥ‬ ‫ﺾ ﺃﺧﺮﻯ ﻗﺪ ﺧﺮﺟﺖ ﻟﻠﻄﱡﻌﻢ ﺣﻀَﻨﺖ ﺑﻴﻀَﻬﺎ ﻭﻧﺴِﻴﺖ ﺑﻴ َ‬ ‫ﺕ ﺑﻴ َ‬‫ﰲ ﺧﺮﻭﺟﹺﻬﺎ ﺫﻟﻚ ﺭﺃ ْ‬
‫ﲔ‬
‫ﺗُﺼﺎ َﺩ ﻓﻼ ﺗﺮﺟ ُﻊ ﺇﱃ ﺑﻴﻀﻬﺎ ﺑﺎﻟ َﻌﺮَﺍﺀ ﺣﺘﱠﻰ ﻬﺗﻠِﻚ ﻗﺎﻟﻮﺍ ‪ :‬ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﺑﻦ َﻫﺮْﻣﺔ ‪ ) :‬ﻓﺈﻧﱢﻲ ﻭَﺗﺮْﻛﻲ ﻧَﺪَﻯ ﺍﻷَﻛ َﺮ ِﻣ َ‬
‫ﺾ ﺃﹸﺧْﺮَﻯ ﺟﻨﺎﺣﺎ ( ﻭﻗﺪ ﲢﻀُﻦ‬ ‫** ﻭ ﹶﻗ ْﺪﺣِﻲ ﺑ ﹶﻜﻔﱢ َﻲ َﺯﻧْﺪﹰﺍ َﺷﺤَﺎﺣﺎ ( ) ﻛﺘﺎﺭﻛٍﺔ ﺑﻴﻀَﻬﺎ ﺑﺎﻟ َﻌﺮَﺍﺀ ** ﻭﻣُﻠﺒﹺﺴ ٍﺔ ﺑَﻴ َ‬
‫ﻉ‬
‫ﺾ ﺍﻟﺪﱠﺟﺎﺟﺔ ﺃﻭ َﺗ َﺪ َ‬‫ﻉ ﺑَﻴﻀَﻪ ﻭﳛﻀُ َﻦ ﺑﻴ َ‬ ‫ﺾ ﺍﻟﻄﺎ ﻭُﺱ ﻓﺄﻣﱠﺎ ﺃﻥ َﻳ َﺪ َ‬
‫ﺍﳊﻤﺎ ُﻡ ﻋﻠﻰ ﺑﻴﺾ ﺍﻟﺪﱠﺟﺎﺝ ﻭﲢﻀُﻦ ﺍﻟﺪﱠﺟﺎﺟﺔﹸ ﺑﻴ َ‬
‫ﺲ‬
‫ﺝ ﺍﻟﺪﱠﺟﺎﺟﺔ ﺇﺫﺍ ﺧﺮﺝ ﻣﻦ ﲢﺖ ﺍﳊﻤﺎﻣﺔ ﻓﺈﻧﱠ ُﻪ ﻳﻜﻮ ﹸﻥ ﺃﻛﻴ َ‬ ‫ﺾ ﺍﻟﻄﺎﻭﺱ ﻓﻼ ﻓﺄﻣﱠﺎ ﹶﻓﺮﱡﻭ ُ‬
‫ﺍﻟﺪﺟﺎﺟﺔﹸ ﺑﻴﻀَﻬﺎ ﻭﲢﻀُﻦ ﺑﻴ َ‬
‫ﺾ ﺻﻮﺗﹰﺎ ‪.‬‬‫ﻭﹶﺃﻣﱠﺎ ﺍﻟﻄﺎ ﻭُﺱ ﺍﻟﺬﻱ ﳜﺮﺝ ﻣﻦ ﲢﺖ ﺍﻟﺪﱠﺟﺎﺟﺔ ﻓﻴﻜﻮﻥ ﺃﻗﻞﱠ ﺣﺴﻨﹰﺎ َﻭﹶﺃ ْﺑ َﻐ َ‬
‫ﺾ ﺍﻟﺪﱠﺟﺎﺝ ﻓﺈﻧﱠﻪ‬ ‫ﺍﻟﻔﺮﺥ ﻭﺍﻟﻔﺮﻭﺝ ﻭﻛ ﱡﻞ ﺑﻴﻀ ٍﺔ ﰲ ﺍﻷﺭﺽ ﻓﺈﻥﱠ ﺍﺳ َﻢ ﺍﻟﺬﻱ ﻓﻴﻬﺎ ﻭﺍﻟﺬﻱ ﳜﺮُﺝ ﻣﻨﻬﺎ ﻓﺮﺥ ﺇﻻﱠ ﺑﻴ َ‬
‫ﻳﺴﻤﻰ ﻓﺮﱡﻭﺟﹰﺎ ﻭﻻ ﻳﺴﻤﱠﻰ ﻓﺮﺧﹰﺎ ﺇﻻﱠ ﺃﻥ ﺍﻟﺸﻌﺮﺍﺀ ﳚﻌﻠﻮﻥ ﺍﻟ ﹶﻔﺮﱡﻭﺝ ﻓﹶﺮﺧﹰﺎ ﻋﻠﻰ ﺍﻟﺘﻮﺳﱡﻊ ﰲ ﺍﻟﻜﻼﻡ ﻭﳚ ﻮﱢﺯﻭﻥ ﰲ‬
‫ﺍﻟﺸﻌﺮ ﺃﺷﻴﺎ َﺀ ﻻ ﳚ ﻮﱢﺯﻭﻬﻧﺎ ﰲ ﻏﲑ ﺍﻟﺸﻌﺮ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﹶﻟ َﻌ ْﻤﺮﹺﻱ َﻷﺻْﻮﺍ ﺕُ ﺍ ﹶﳌﻜﹶﺎﻛﻲﱢ ﺑﺎﻟﻀﱡﺤَﻰ ** ﻭﺳَﻮﺩٌ َﺗﺪَﺍﻋﻰ‬
‫ﺱ ﻏﺒﺎ ِﻏﺒُﻪ (‬
‫ﻁ َﺗﻨُﻮ ُ‬
‫ﻚ ﺃﻧﺒﺎ ٍ‬
‫ﺥ ﺩَﺟﺎﺟﺔٍ ** ﻭ ِﻣ ْﻦ ﺩِﻳ ِ‬
‫ﺑﺎﻟﻌﺸﻲﱢ ﻧَﻮﺍ ِﻋﺒُﻪ ( ) ﺃﺣﺐﱡ ﺇﻟﻴﻨﺎ ﻣﻦ ﻓِﺮﺍ ﹺ‬

‫ﲔ ﻳﻀﺮﺑُﻚ ﺍﻟﺸﱢﺘﺎ ُﺀ ) ﻓﺘﺠﻌﻞ ﰲ ﺟﻨﺎﺑﻚ ﻣﻦ ﺻﻐﲑ **‬ ‫ﻭﻗﺎﻝ ﺍﻟﺸﻤﺎﺥ ﺑﻦ ﺿﺮﺍﺭ ﺃﻻ َﻣ ْﻦ ﻣُﺒﻠﻎﹲ ﺧﺎﻗﺎ ﹶﻥ ﻋﻨﱢﻲ ﺗﺄﻣﱠ ﹾﻞ ِﺣ َ‬
‫ﺦ ﺃﹶﺿﺮﱠ ﺑﻪ ﺍﻟﻔﹶﻨﺎﺀُ ( ) ﻓﺮﺍﺥ ﺩَﺟﺎﺟﺔٍ َﻳ ْﺘَﺒ ْﻌ َﻦ ﺩِﻳﻜﹰﺎ ** َﻳﻠﹸ ﹾﺬ ﹶﻥ ﺑﻪ ﺇﺫﺍ َﺣﻤِﺲ ﺍﻟ َﻮﻏﹶﺎﺀ ( ﻓﺈ ﹾﻥ ﻗﻠﺖ ‪ :‬ﻭﺃﻱﱡ ﺷﻲﺀ‬
‫ﻭﻣﻦ ﺷﻴ ﹴ‬
‫ﺐ ﻭﻓﻀﻴﻠﺔ ﺍﻟﺪﻳﻚ ﺣﺘﱠﻰ ﻳﺘﻔﺮّﻍ ﻟﺬﻛﺮ ﳏﺎﺳِﻨﻬﻤﺎ (‬ ‫ﺑ ﹶﻠ ﹶﻎ ﻣﻦ ﻗﺪْﺭ ﺍﻟﻜﻠ ﹺ‬
‫ﻭﻣﺴﺎﻭﻳﻬﻤﺎ ﻭﺍﳌﻮﺍﺯﻧﺔ ﺑﻴﻨﻬﻤﺎ ﻭﺍﻟﺘﻨﻮﻳﺔ ﺑﺬﻛﺮﳘﺎ ﺷﻴﺨﺎﻥ ﻣﻦ ِﻋﻠﹾﻴ ِﺔ ﺍﳌﺘﻜﻠﱢﻤﲔ ﻭﻣﻦ ﺍﳉﻠﺔ ﺍﳌﺘﻘﺪﱢﻣﲔ ﻭﻋﻠﻰ ﺃﻧﱠﻬﻤﺎ ﻣﱴ‬
‫ﻆ ﻭﺣﻜﻤﺔ ﻭﻓﻀﻴﻠﺔ ﻭﺩﻳﺎﻧﺔ ﻭﻗﻠﺪَﳘﺎ ﻛ ﱡﻞ ﻣَﻦ‬ ‫ﺃﺑﺮﻣﺎ ﻫﺬﺍ ﺍﳊﻜ َﻢ ﻭﺃﻓﺼﺤﺎ ﻬﺑﺬﻩ ﺍﻟﻘﻀﻴﱠﺔ ﺻﺎﺭ ﻬﺑﺬﺍ ﺍﻟﺘﺪﺑﲑ ﻬﺑﻤﺎ ﺣ ﱞ‬
‫ﳉﻌْﻼﻥ‬‫ﺕ َﻭﺭْﺩﺍ ﹶﻥ ﻭﺑﲔ ﺍﳋﻨﺎﻓﺲ ﻭﺍ ِ‬
‫ﻫﻮ ﺩﻭﻧَﻬﻤﺎ ﻭﺳﻴﻌﻮ ُﺩ ﺫﻟﻚ ﻋﺬﺭﹰﺍ ﳍﻤﺎ ﺇﺫﺍ ﺭﺃﻳﺘﻬﻤﺎ ﻳﻮﺍﺯﻳﺎﻥ ﺑﲔ ﺍﻟﺬﱢﺑﱠﺎﻥ ﻭﺑﻨﺎ ِ‬
‫ﺕ ﻭﺍﳋﺸﺎﺵ ﺣﺘﱠﻰ ﺍﻟﺒﻌﻮﺽ ﻭﺍﻟﻔﹶﺮﺍﺵ ﻭﺍﻟﺪﻳﺪﺍﻥ ﻭﺍﻟﻘِﺮﺩﺍﻥ ﻓﺈﻥ ﺟﺎﺯ‬ ‫ﲔ ﲨﻴﻊ ﺃﺟﻨﺎﺱ ﺍﳍﻤَﺞ ﻭﺃﺻﻨﺎﻑ ﺍﳊﺸﺮﺍ ِ‬ ‫ﻭﺑ ﹺ‬
 ‫ﺏ ﻣﻦ ﺍﻟﻨﻈﺮ ﻋِﻮﺿﹰﺎ ﻣﻦ ﺍﻟﻨﱠﻈﹶﺮ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺻﺎﺭ ﻫﺬﺍ ﺍﻟﺸﻜ ﹸﻞ‬
‫ﻫﺬﺍ ﰲ ﺍﻟﺮﺃﻱ ﻭﰎﱠ ﻋﻠﻴﻪ ﺍﻟﻌﻤﻞ ﺻﺎﺭ ﻫﺬﺍ ﺍﻟﻀﱠﺮ ُ‬
‫ﺱ ﻭﺍﳊﻜﻢ ﰲ ﺍﻻﺳﻢ‬ ‫ﻣﻦ ﺍﻟﺘﻤﻴﻴﺰ َﺧﻠﹶﻔﹰﺎ ﻣﻦ ﺍﻟﺘﻌﺪﻳﻞ ﻭﺍﻟﺘﺠﻮﻳﺮ ﻭﺳﻘﹶﻂ ﺍﻟﻘﻮ ﹸﻝ ﰲ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ ﻭﻧُﺴﻲ ﺍﻟﻘﻴﺎ ُ‬
‫ﻭﺑ ﹶﻄ ﹶﻞ ﺍﻟﺮﺩﱡ ﻋﻠﻰ ﺃﻫ ﹺﻞ ﺍﳌﻠﻞ ﻭﺍﳌﻮﺍﺯﻧ ﹸﺔ ﺑﲔ ﲨﻴﻊ ﺍﻟﻨﱢﺤَﻞ ﻭﺍﻟﻨﻈ ُﺮ ﰲ ﻣﺮﺍﺷﺪ ﺍﻟﻨﺎﺱ ﻭﻣﺼﺎﳊﻬﻢ ﻭﰲ ﻣﻨﺎﻓِﻌﻬﻢ‬
‫ﻱ ﺃﻥ ﺗﺒﺪﺃ ﻣﻦ ﺍﻟﻔﺘﻖ ﺑﺎﻷﻋﻈﻢ‬
‫ﻭﻣَﺮﺍﻓﻘﻬﻢ ﻷﻥﱠ ﻗﻠﻮﺑَﻬﻢ ﻻ ﺗﺘﱠﺴﻊ ﻟﻠﺠﻤﻴﻊ ﻭﺃﻟﺴﻨَﺘﻬﻢ ﻻ ﺗﻨﻄِﻠﻖ ﺑﺎﻟﻜﻞﱢ ﻭﺇﻧﱠﻤﺎ ﺍﻟﺮﺃ ُ‬
‫ﻭﺍﻷﺧﻮﻑ ﻓﺎﻷﺧﻮﻑ ‪.‬‬

‫ﺖ ‪ :‬ﻭﻫﺬﺍ ﺑﺎﺏٌ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﻟﻔﺮﺍﻍ ﻭﺷﻜﻞ ﻣﻦ ﺃﺷﻜﺎﻝ ﺍﻟﺘﻄﺮﱡﻑ ﻭﻃﺮﻳﻖ ﻣﻦ ﻃﺮﻕ ﺍﳌﺰﺍﺡ ﻭﺳَﺒﻴ ﹲﻞ ﻣﻦ ُﺳﺒُﻞ‬
‫ﻭﻗﻠ َ‬
‫ﺏ ﻭﻳﻘﺒُﺢ ﻣﺜﻠﹸﻪ ﻣﻦ ﺍﻟﺸﻴﻮﺥ ﻭﻟﻮﻻ ﺍﻟﺘﺤﺼﻴ ﹸﻞ‬ ‫ﺍﳌﻀﺎﺣﻚ ﻭﺭﺟﺎ ﹸﻝ ﺍﳉ ِﱠﺪ ﻏﲑ ﺭﺟﺎ ﹺﻝ ﺍﳍﺰْﻝ ﻭﻗﺪ ﳛﺴُﻦ ﺑﺎﻟﺸﱠﺒَﺎ ﹺ‬
‫ﻭﺍﳌﻮﺍﺯﻧَﺔ ﻭﺍﻹﺑﻘﺎﺀ ﻋﻠﻰ ﺍﻷﺩﺏ ﻭﺍﻟﺪﱠﻳﺎﻧﺔ ﺑﺸﺪﱠﺓ ﺍﶈﺎﺳﺒﺔ ﳌﺎ ﻗﺎﻟﻮﺍ ‪ :‬ﻟﻜﻞﱢ ﻣﻘﺎ ﹴﻡ ﻣﻘﺎﻝ ﻭﻟﻜﻞﱢ ﺯﻣﺎ ٍﻥ ﺭﺟﺎﻝﹲ ﻭﻟﻜﻞﱢ‬
‫ﺳﺎﻗﻄ ٍﺔ ﻻﻗﻄﺔ ﻭﻟﻜﻞﱢ ﻃﻌﺎ ﹴﻡ ﺃﻛﻠﺔ ‪.‬‬
‫ﺗﻨﻮﻉ ﺍﳌﻠﻜﺎﺕ ﻭﻗﻮﻬﺗﺎ ﻭﺿﺮﻭﺭﺓ ﻇﻬﻮﺭﻫﺎ ﻗﺪ ﺯﻋﻢ ﺃﻧﺎﺱٌ ﺃﻥﱠ ﻛﻞﱢ ﺇﻧﺴﺎ ٍﻥ ﻓﻴﻪ ﺁﻟ ِﺔ ﹶﻟ ِﻤ ْﺮ ِﻓ ﹴﻖ ﻣﻦ ﺍﳌﺮﺍﻓﻖ ﻭﺃﺩﺍ ﹲﺓ ﳌﻨﻔﻌ ٍﺔ‬
‫ﻣﻦ ﺍﳌﻨﺎﻓﻊ ﻭﻻ ﺑﺪﱠ ﻟﺘﻠﻚ ﺍﻟﻄﺒﻴﻌﺔ ﻣﻦ ﺣﺮﻛ ٍﺔ ﻭﺇ ﹾﻥ ﺃﺑﻄﺄﹶﺕ ﻭﻻ ﺑﺪﱠ ﻟﺬﻟﻚ ﺍﻟﻜﺎﻣ ﹺﻦ ﻣﻦ ﻇﻬﻮﺭ ﻓﺈ ﹾﻥ ﺃﻣﻜﹶﻨ ُﻪ ﺫﻟﻚ ﺑﻌﺜﹶﻪ‬
‫ﻭﺇﻻﱠ َﺳﺮَﻯ ﺇﻟﻴﻪ ﻛﻤﺎ ﻳﺴﺮﻱ ﺍﻟﺴﻢﱡ ﰲ ﺍﻟﺒﺪﻥ ﻭﳕﹶﻰ ﻛﻤﺎ َﻳ ْﻨﻤِﻲ ﺍﻟﻌﺮﻕ ﻛﻤﺎ ﺃﻥﹼ ﺍﻟﺒُﺰﻭﺭ ﺍﻟﱪّﻳﱠﺔ ﻭﺍﳊﺒﱠ ﹶﺔ ﺍﻟﻮﺣﺸﻴﱠﺔ‬
‫ﺍﻟﻜﺎﻣﻨ ﹶﺔ ﰲ ﺃﺭﺣﺎﻡ ﺍ َﻷﺭَﺿﲔ ﻻ ﺑﺪﱠ ﳍﺎ ﻣﻦ ﺣﺮﻛ ٍﺔ ﻋﻨ َﺪ ﺯﻣﺎ ِﻥ ﺍﳊﺮﻛﺔ ﻭﻣﻦ ﺍﻟﺘﻔﺘﱡﻖ ﻭﺍﻻﻧﺘﺸﺎﺭ ﰲ ﺇﺑﱠﺎ ِﻥ ﺍﻻﻧﺘﺸﺎﺭ ﻭﺇﺫﺍ‬
‫ﻱ ﻗ ﹺﻮﻱﱟ ﺃﻥ ﻳُﻈﻬﹺﺮ‬
‫ﺾ ﺍﻷﺭﺽ ﻛﺎﻷُﻡ ﺍﻟﻐﺎﺫﻳﺔ ﻓﻼ ﺑﺪﱠ ﻟﻜﻞﱢ ﺛﺪ ﹴ‬ ‫ﺻﺎﺭﺕ ﺍﻷﻣﻄﺎ ُﺭ ﻟﺘﻠﻚ ﺍﻷﺭﺣﺎ ﹺﻡ ﻛﺎﻟﻨﱡﻄﻔﺔ ﻭﻛﺎﻥ ﺑﻌ ُ‬
‫ﺚ‬
‫ﹸﻗ ﻮﱠﺗَﻪ ﻛﻤﺎ ﻗﺎﻝ ﺍﻷ ﻭّ ﹸﻝ ‪ :‬ﻭﻻ ﺑﺪﱠ ﻟﻠﻤﺼﺪﻭﺭ ﻳﻮﻣﹰﺎ ﻣﻦ ﺍﻟﻨﱠ ﹾﻔ ﹾ‬

‫ﺐ ﺍﻟﻄﱢﺐﱢ‬
‫ﺏ ﺃﺧﻒﱠ ﻋﻠﻰ ﺑﻌﻀﻬﻢ ﻭﻃﻠ ُ‬ ‫ﺐ ﺍﳊﺴﺎ ﹺ‬ ‫ﱪ ﻭﻟﺬﻟﻚ ﺻﺎ َﺭ ﻃﻠ ُ‬
‫ﻭﻗﺎﻝ ‪ :‬ﻭﻻ ﺑﺪﱠ ﻣﻦ ﺷَﻜﻮﻯ ﺇﺫﺍ ﱂ ﻳﻜ ْﻦ ﺻ ُ‬
‫ﺃﺣﺐﱠ ﺇﱃ ﺑﻌﻀﻬﻢ ﻭﻛﺬﻟﻚ ﺍﻟﻨﱢﺰﺍﻉ ﺇﱃ ﺍﳍﻨﺪﺳﺔ ﻭﺷ َﻐﻒُ ﺃﻫ ﹺﻞ ﺍﻟﻨﱡﺠﻮﻡ ﺑﺎﻟﻨﱡﺠﻮﻡ ﻭﻛﺬﻟﻚ ﺃﻯ ﺿﹰﺎ ﺭﺑﱠﻤﺎ ﲢﺮﱠﻙ ﻟﻪ‬
‫ﺑﻌﺪ ﺍﻟ ﹶﻜﱪَﺓ (‬
‫ﺽ ﻋﻠﻴﻪ ﻓﺘﺠﺪ‬‫ﻭﺻَﺮﻑ ﺭﻏﺒﺘَﻪ ﺇﻟﻴﻪ ﺑﻌﺪ ﺍﻟﻜﻬﻮﻟﺔ ﻋﻠﻰ ﻗﺪﺭ ﻗ ﻮﱠﺓ ﺍﻟﻌِﺮﻕ ﰲ ﺑﺪﻧﻪ ﻭﻋﻠﻰ ﻗﺪْﺭ ﺍﻟﺸﱠﻮﺍﻏﻞ ﻟﻪ ﻭﻣﺎ ﻳﻌﺘﺮ ُ‬
‫ﺐ ﻣﻊ ﺍﳉﹸﻨﺪ ﻭﺁﺧﺮ ﳜﺘﺎﺭ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻭﺍﺣﺪﹰﺍ ﻳَﻠﻬﺞ ﺑﻄﻠﺐ ﺍﻟﻐِﻨﺎﺀ ﻭﺍﻟﻠﺤﻮﻥ ﻭﺁﺧﺮ ﻳﻠﻬﺞ ﺑﺸﻬﻮﺓ ﺍﻟﻘﺘﺎﻝ ﺣﱴ َﻳ ﹾﻜَﺘِﺘ َ‬
‫ﺽ ﳍﺬﺍ‬ ‫ﺐ ﺍﳌﻠﻚ ﻭ ِﲡﺪُ ﺣﺮﺻَﻬﻢ ﻋﻠﻰ ﻗﺪﺭ ﺍﻟﻌﻠﻞ ﺍﻟﺒﺎﻃِﻨﺔ ﺍﶈﺮﱢﻛﺔ ﳍﻢ ﰒﱠ ﻻ َﺗ ْﺪﺭﹺﻱ ﻛﻴﻒ ﻋﺮ َ‬ ‫ﻭﺭّﺍﻗﹰﺎ ﻭﺁﺧﺮ ﳜﺘﺎ ُﺭ ﻃﻠ َ‬
‫ﺾ ﻳﻌَﻠ ْﻢ ﱂ ﺍﺧﺘﺎ َﺭ‬
‫ﺐ ﺩﻭ ﹶﻥ ﺍﻵ َﺧ ﹺﺮ ﺇﻻﱠ ﲜﻤﻠﺔ ﻣﻦ ﺍﻟﻘﻮﻝ ﻭﻻ ﲡ ُﺪ ﺍﳌﺨﺘﺎ َﺭ ﻟﺒﻌﺾ ﻫﺬﻩ ﺍﻟﺼﻨﺎﻋﺎﺕ ﻋﻠﻰ ﺑﻌ ﹴ‬ ‫ﻫﺬﺍ ﺍﻟﺴّﺒ ُ‬
‫ﺠ ﹺﺮ ﻣﻨﻪ َﻋﻠﹶﻰ ﻋِﺮْﻕ ﻭﻻ ﺍﺧﺘﺎﺭَﻩ ﻋﻠﻰ ﺇﺭْﺙ ‪.‬‬
‫ﺫﻟﻚ ﰲ ﲨﻠ ٍﺔ ﻭﻻ ﺗﻔﺴﲑ ﺇ ﹾﺫ ﻛﺎﻥ ﱂ َﻳ ْ‬
‫ﲔ ﺑﻌﺾ ﺍﻷﻣﻮﺭ ﻭﳛﺮﱢﻛﻪ ﰲ‬ ‫ﺐ ﻣﻦ ﺭﺟ ﹴﻞ ﰲ ﻃﺒﺎﻋﻪ ﺳﺒﺐٌ َﻳﺼِﻞ ﺑﻴﻨﻪ ﻭﺑ َ‬ ‫ﻣﻦ ﺳﺎﺭ ﻋﻠﻰ ﻏﲑ ﻃﺒﻌﻪ ﻭﻟﻴﺲ ﺍﻟﻌﺠ ُ‬
‫ﺐ ﳑﱠﻦ ﳝﻮﺕ ﻣﻐﻨﱢﻴﹰﺎ ﻭﻫﻮ ﻻ ﻃﺒ َﻊ‬
‫ﺑﻌﺾ ﺍﳉﻬﺎﺕ ﻭﻟﻜﻦﱠ ﺍﻟﻌﺠ َ‬

‫ﻟﻪ ﰲ ﻣﻌﺮﻓﺔ ﺍﻟﻮﺯﻥ ﻭﻟﻴﺲ ﻟﻪ ﺟﹺﺮﻡٌ ﺣﺴَﻦ ﻓﻴﻜﻮﻥ ﺇﻥ ﻓﺎﺗﻪ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻠﱢﻤﹰﺎ ﻭﻣﻐﻨﱢ َﻲ ﺧﺎﺻﱠﺔ ﺃ ﹾﻥ ﻳﻜﻮﻥ ﻣُﻄﺮﺑﹰﺎ ﻭﻣُ َﻐﻨﱢ َﻲ‬
‫ﺕ ﺃﻥ ﻳُﺬﻛ َﺮ ﺑﺎﳉﻮﺩ ﻭﺃﻥ ﻳﺴﺨﱠﻰ ﻋﻠﻰ ﺍﻟﻄﻌﺎﻡ ﻭﻫﻮ ﺃﺑﹺﺨ ﹸﻞ ﺍﳋﻠﻖ ﻃﺒﻌﹰﺎ ﻓﺘﺮﺍﻩ ﻛﻠﻔﹰﺎ ﺑﺎﺗﱢﺨﺎﺫ‬ ‫ﻋﺎﻣّﺔ ﻭﺁﺧﺮ ﻗﺪ ﻣﺎ َ‬
‫ﺢ ﻭﺃﺑﺪﹰﺍ ﻣﻨﺘﻘﺾ ﺍﻟﻄﺒﺎﻉ ﻇﺎﻫ ُﺮ ﺍﳋﻄﺄ ﺳﻴﱢﺊ ﺍﳉﺰﻉ ﻋﻨ َﺪ‬ ‫ﻀٌ‬‫ﺍﻟﻄﻴﱢﺒﺎﺕ ﻭﻣﺴﺘَﻬﺘَﺮﹰﺍ ﺑﺎﻟﺘﻜﺜﲑ ﻣﻨﻬﺎ ﰒﹼ ﻫﻮ ﺃﺑﺪﹰﺍ ﻣ ﹾﻔَﺘ ِ‬
 ‫ﻑ ﻣﻘﹾﺪﺍ َﺭ ﹶﻟ ﹾﻘﻤِﻪ ﻭﻬﻧﺎﻳ ﹶﺔ ﺃﻛﻠﻪ ﻓﺈ ﹾﻥ ﺯﻋﻤﺘﻢ ﺃﻥﱠ ﻛﻞﱠ ﻭﺍﺣ ٍﺪ ﻣﻦ‬
‫ﻣﺆﺍﻛﻠ ِﺔ ﻣﻦ ﻛﺎﻥ ﻫﻮ ﺍﻟﺪﺍﻋ َﻲ ﻟﻪ ﻭﺍﳌﺮ ِﺳ ﹶﻞ ﺇﻟﻴﻪ ﻭﺍﻟﻌﺎﺭ ِ‬
‫ﻫﺆﻻﺀ ﺇﻧﱠﻤﺎ ﻫﻮ ﺭﻫﻦٌ ﺑﺄﺳﺒﺎﺑﻪ ﻭﺃﺳﲑٌُ ﰲ ﺃﻳﺪﻱ ِﻋﻠﹶﻠﻪ ﻋﺬﹶﺭﰎ ﲨﻴ َﻊ ﺍﻟﻠﺌﺎﻡ ﻭﲨﻴﻊ ﺍﳌﻘﺼﱢﺮﻳﻦ ﻭﲨﻴ َﻊ ﺍﻟﻔﺎﺳﻘﲔ‬
‫ﺐ ﻭﻣﻦ ﺃﺳﻮﺃ ﺍﻟﺘﻘﺪﻳﺮ ﺍﻟﺘﻤﺜﻴﻞ‬ ‫ﺐ ﺍﻟﻌﺠ َ‬ ‫ﻭﺍﻟﻀﺎﻟﱢﲔ ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﻣﺮ ﺇﱃ ﺍﻟﺘﻤﻜﲔ ﺩﻭ ﹶﻥ ﺍﻟﺘﺴﺨﲑ ﺃﻓﹶﻠﻴﺲ ﻣﻦ ﺃﻋﺠ ﹺ‬
‫ﺑﲔ ﺍﻟﺪﱢﻳَﻜﺔ ﻭﺍﻟﻜِﻼﺏ ‪ .‬ﹶﻗ ْﺪ َﻋﺮَﻓﻨﺎ ﻗﻮﻟﹶﻚ ﻭﻓﻬﻤْﻨﺎ ﻣﺬﻫﺒَﻚ ‪.‬‬
‫ﻓﺄﻣﺎ ﻗﻮﻟﹸﻚ ‪ :‬ﻭﻣﺎ ﺑﻠﹶﻎ ﻣﻦ َﺧﻄﹶﺮ ﺍﻟﺪﻳﻚ ﻭﻗﺪﺭ ﺍﻟﻜﻠﺐ ﻓﺈﻥﱠ ﻫﺬﺍ ﻭﳓ ﻮَﻩ ﻛﻼ ُﻡ ﻋﺒ ٍﺪ ﱂ ﻳﻔﻬﻢ ﻋﻦ ﺭﺑﱢﻪ ﻭﱂ ﻳَﻌﻘِﻞ ﻋﻦ‬
‫ﻚ ﻓﻬﱠﻤﻚ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺗﻈ ُﻦ ﺃﻥﱠ َﺧ ﹾﻠ َﻖ ﺍﳊﻴﱠ ِﺔ ﻭﺍﻟﻌﻘﺮَﺏ‬
‫ﺳﻴﱢﺪﻩ ﺇﻻﱠ ﺑﻘﺪْﺭ ﻓﻬ ﹺﻢ ﺍﻟﻌﺎﻣﱠ ِﺔ ﺃﻭ ﺍﻟﻄﺒﻘ ِﺔ ﺍﻟﱵ ﺗﻠﻲ ﺍﻟﻌﺎﻣﱠﺔ ﻛﺄﻧﱠ َ‬
‫ﺾ ﺇﻟﻴﻚ ﺃﻭ ﳏﻘﱠﺮ ﻋﻨﺪﻙ ﺃﻭ‬ ‫ﲑ ﰲ ﺧﻠ ﹺﻖ ﺍﻟ ﹶﻔﺮﺍﺵ ﻭﺍﻟﺬﺑﺎﺏ ﻭﺍﳊﻜﻤ ﹶﺔ ﰲ ﺧﻠﹾﻖ ﺍﻟﺬﺋﺎﺏ ﻭﺍﻷﺳﺪِ ﻭﻛﻞﱢ ﻣﺒﻐﱠ ﹴ‬ ‫ﻭﺍﻟﺘﺪﺑ َ‬
‫ﺐ ﻋﻠﻴﻚ ﺃﻥﱠ ﺍﻟﺘﺪﺑﲑ ﻓﻴﻪ ﳐﺘﻠِﻒٌ ﺃﻭ ﻧﺎﻗﺺ ﻭﺃﻥﱠ ﺍﳊﻜﻤ ﹶﺔ ﻓﻴﻪ ﺻﻐﲑﺓﹲ ﺃﻭ ﳑﺰﻭﺟﺔ ‪.‬‬
‫ﻣﺴﺨﱠ ﹴﺮ ﻟﻚ ﺃﻭ ﻭﺍﺛ ﹴ‬

‫ﺝ ﺍﳋﲑ‬ ‫ﻣﺼﻠﺤﺔ ﺍﻟﻜﻮﻥ ﰲ ﺍﻣﺘﺰﺍﺝ ﺍﳋﲑ ﺑﺎﻟﺸﺮ ﺍﻋﻠﻢ ﺃﻥﱠ ﺍﳌﺼﻠﺤﹶﺔ ﰲ ﺃﻣ ﹴﺮ ﺍﺑﺘﺪﺍﺀ ﺍﻟﺪﻧﻴﺎ ﺇﱃ ﺍﻧﻘﻀﺎ ِﺀ ُﻣﺪﱠﻬﺗﺎ ﺍﻣﺘﺰﺍ ُ‬
‫ﻚ ﺍﳋﻠ ُﻖ ﺃﻭ‬‫ﺻﺮْﻓﹰﺎ ﻫﹶﻠ َ‬
‫ﺑﺎﻟﺸﺮﱢ ﻭﺍﻟﻀﺎﺭﱢ ﺑﺎﻟﻨﺎﻓﻊ ﻭﺍﳌﻜﺮﻭِﻩ ﺑﺎﻟﺴﺎﺭﱢ ﻭﺍﻟﻀﱠ َﻌ ِﺔ ﺑﺎﻟﺮﱢﻓﻌﺔ ﻭﺍﻟﻜﹶﺜﺮﺓ ﺑﺎﻟ ِﻘﻠﱠﺔ ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﺸﺮﱡ ِ‬
‫ﺏ ﺍﻟﻔِﻜﺮﺓ ﻭﻣﻊ َﻋﺪَﻡ ﺍﻟﻔِﻜﺮ ِﺓ ﻳﻜﻮﻥ َﻋ َﺪﻡُ ﺍﳊﻜﻤﺔ ﻭﻣﱴ ﺫﻫﺐ‬ ‫ﺖ ﺃﺳﺒﺎ ُ‬ ‫ﲑ ( ﻣَﺤﻀﹰﺎ ﺳﻘﹶﻄﺖ ﺍِﳌﺤْﻨﺔ ﻭﺗﻘﻄﱠ َﻌ ْ‬
‫ﻛﺎﻥ ﺍﳋ ُ‬
‫ﺏ ﺍﻟﺘﺒﻴﱡﻦ ﻭﻻ ﺩﻓ ُﻊ‬
‫ﺍﻟﺘﺨﻴﲑ ﺫﻫﺐ ﺍﻟﺘﻤﻴﻴﺰ ﻭﱂ ﻳﻜﻦ ﻟﻠﻌﺎِﻟ ﹺﻢ ﺗﺜﺒﱡﺖٌ ﻭﺗﻮﻗﱡﻒ ﻭﺗﻌﻠﱡﻢ ﻭﱂ ﻳﻜﻦ ﻋﻠﻢ ﻭﻻ ﻳُﻌﺮﻑ ﺑﺎ ُ‬
‫ﺻﺒْﺮ ﻋﻠﻰ ﻣﻜﺮﻭ ٍﻩ ﻭﻻ ﺷﻜﹾﺮٌ ﻋﻠﻰ ﳏﺒﻮﺏ ﻭﻻ ﺗﻔﺎﺿُﻞﹲ ﰲ ﺑﻴﺎ ٍﻥ ﻭﻻ َﺗﻨَﺎﻓﺲ ﰲ‬ ‫ﺏ ﻣﻨﻔﻌﺔ ﻭﻻ َ‬
‫ﻣﻀﺮ ٍﺓ ﻭﻻ ﺍﺟﺘﻼ ُ‬
‫ﺤﻖﱞ ﳚﺪ ﻋﺰﱠ ﺍﳊﻖ ﻭﻣُﺒْﻄِﻞﹾٌ ﳚﺪ ِﺫﻟﱠﺔ ﺍﻟﺒﺎﻃﻞ‬
‫ﺩﺭﺟ ٍﺔ ﻭﺑﻄﻠﹶﺖ ﻓﹶﺮﺣﺔﹸ ﺍﻟﻈﱠﻔﹶﺮ ﻭﻋﺰﱡ ﺍﻟﻐﻠﺒﺔ ﻭﱂ ﻳﻜﻦ ﻋﻠﻰ ﻇﻬﺮﻫﺎ ُﻣ ِ‬
‫ﺏ ﺍﻟ ﻮُﺟﻮﻡ ﻭﱂ ﺗﻜﻦ ﻟﻠﻨﻔﻮﺱ ﺁﻣﺎﻝﹲ ﻭﱂ ﺗﺘﺸﻌﱠﺒْﻬَﺎ ﺍﻷﻃﻤﺎﻉ‬ ‫ﺺ ﺍﳊﹶﲑ ِﺓ ﻭ ﹶﻛ ْﺮ َ‬
‫ﻭﻣﻮﻗﻦٌ ﳚﺪ َﺑ ْﺮ َﺩ ﺍﻟﻴﻘﲔ ﻭﺷﺎﻙﱞ ﳚﺪ ﻧﻘ َ‬
‫ﺱ ﺟ ﹺﻬ ﹶﻞ ﺍﻷﻣﻦ ﻭﻋﺎﺩﺕ ﺍﳊﺎ ﹸﻝ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﺍﻟﺬﻳﻦ‬ ‫ﻑ ﺍﻟﻴﺄﺱ ﻭﻣﻦ َﺟﻬﹺﻞ ﺍﻟﻴﺄ َ‬‫ﻭﻣَﻦ ﱂ ﻳﻌﺮﻑ ﻛﻴﻒ ﺍﻟﻄﱠﻤ ُﻊ ﱂ ﻳﻌ ﹺﺮ ِ‬
‫ﻫﻢ ﺻﻔﻮﺓ ﺍﳋﻠﻖ ﻭﻣﻦ ﺍﻹﻧﺲ ﺍﻟﺬﻳﻦ ﻓﻴﻬﻢ ﺍﻷﻧﺒﻴﺎﺀُ ﻭﺍﻷﻭﻟﻴﺎ ُﺀ ﺇﱃ ﺣﺎ ﹺﻝ ﺍﻟﺴﺒُ ﹺﻊ ﻭﺍﻟﺒﻬﻴﻤﺔ ﻭﺇﱃ ﺣﺎﻝ ﺍﻟﻐﺒﺎﻭِﺓ‬
‫ﻭﺍﻟﺒﻼﺩﺓ ﻭﺇﱃ ﺣﺎﻝ ﺍﻟﻨﺠﻮﻡ ﰲ ﺍﻟﺴﱡﺨْﺮﺓ ﻓﺈﻬﻧﺎ ﺃﻧﻘﺺ ﻣﻦ ﺣﺎ ﹺﻝ ﺍﻟﺒﻬﺎﺋﻢ ﰲ ﺍﻟﺮﱠ ْﺗ َﻌ ِﺔ ﻭ َﻣ ْﻦ ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﺴﺮﱡﻩ ﺃﻥ ﻳﻜﻮﻥ‬

‫ﺲ ﻭﺍﻟﻘﻤ َﺮ ﻭﺍﻟﻨﱠﺎ َﺭ ﻭﺍﻟﺜﻠﺞ ﺃﻭ ﺑﺮﺟﹰﺎ ﻣﻦ ﺍﻟﱪﻭﺝ ﺃﻭ ﻗﻄﻌ ﹰﺔ ﻣﻦ ﺍﻟﻐﻴﻢ ﺃﻭ ﻳﻜﻮ ﹶﻥ ﺍﳌﹶﺠﺮﱠﹶﺓ ﺑﺄﺳْﺮﻫﺎ ﺃﻭ ﻣﻜﻴﺎ ﹰﻻ ﻣﻦ‬
‫ﺍﻟﺸﻤ َ‬
‫ﺍﳌﺎﺀ ﺃﻭ ﻣﻘﺪﺍﺭﹰﺍ ﻣﻦ ﺍﳍﻮﺍﺀ ﻭﻛ ﱡﻞ ﺷﻲ ٍﺀ ﰲ ﺍﻟﻌﺎﱂ ﻓﺈﳕﺎ ﻫﻮ ﻟﻺِﻧﺴﺎﻥ ﻭﻟﻜﻞﱢ ﳐَﺘَﺒ ﹴﺮ ﻭﻣُﺨﺘَﺎﺭ ﻭﻷﻫﻞ ﺍﻟﻌﻘﻮﻝ‬
‫ﻭﺍﻻﺳﺘﻄﺎﻋﺔ ﻭﻷﻫﻞ ﺍﻟﺘﺒﻴﱡﻦ ﻭﺍﻟﺮﻭﻳﱠﺔ ‪.‬‬
‫ﺡ‬
‫ﻭﺃﻳﻦ ﺗ ﹶﻘﻊُ ﹶﻟﺬﱠﺓ ﺍﻟﺒﻬﻴﻤﺔ ﺑﺎﻟ َﻌﻠﹸﻮﻓﺔ ﻭﻟﺬﱠﺓ ﺍﻟﺴﺒﻊ ﺑ ﹶﻠﻄﹾﻊ ﺍﻟﺪﱠ ﹺﻡ ﻭﺃﻛﻞ ﺍﻟﻠﺤﻢ ﻣِﻦ ﺳﺮﻭ ﹺﺭ ﺍﻟﻈﱠﻔﹶﺮ ﺑﺎﻷﻋﺪﺍﺀ ﻭ ِﻣ ﹺﻦ ﺍﻧﻔﺘﺎ ﹺ‬
‫ﺏ ﺍﻟﻌﻠﻢ ﺑﻌﺪ ﺇﺩْﻣﺎﻥ ﺍﻟ ﹶﻘﺮْﻉ ﻭﺃﻳﻦ ﺫﻟﻚ ﻣﻦ ﺳﺮﻭ ﹺﺭ ﺍﻟﺴﱡﻮﺩَﺩ ﻭﻣﻦ ﻋﺰﱢ ﺍﻟﺮﻳﺎﺳﺔ ﻭﺃﻳﻦ ﺫﻟﻚ ﻣﻦ ﺣﺎﻝ ﺍﻟﻨﱡﺒ ﻮّ ِﺓ‬ ‫ﺑﺎ ﹺ‬
‫ﻭﺍﳋِﻼﻓﺔ ﻭﻣِﻦ ﻋﺰﱢﻫِﻤﺎ ﻭﺳﺎﻃ ﹺﻊ ﻧﻮﺭﳘﺎ ﻭﺃﻳ َﻦ ﺗﻘ ُﻊ ﻟﺬﱠ ﹸﺓ ﺩ ْﺭﻙ ﺍﳊﻮﺍﺱﱢ ﺍﻟﺬﻱ ﻫﻮ ﻣﻼﻗﺎ ﹸﺓ ﺍﳌﻄﻌَﻢ ﻭﺍﳌﺸﺮﺏ ﻭﻣﻼﻗﺎﹸﺓ‬
‫ﺏ ﻭﺍﻟﻠﹼﻮ ِﻥ ﺍﳌﻮﻧﻖ ﻭﺍﳌﻠﻤﺴﺔ ﺍﻟﻠﻴﱢﻨﺔ ﻣِﻦ ﺍﻟﺴﺮﻭﺭ ﻭﻟﻮ ﺍﺳﺘَﻮﺕ ﺍﻷﻣﻮﺭ ﺑ ﹶﻄ ﹶﻞ ﺍﻟﺘﻤﻴﻴ ُﺰ ﻭﺇﺫﺍ ﱂ ﺗﻜﻦ‬ ‫ﺕ ﺍﳌﹸﻄ ﹺﺮ ﹺ‬
‫ﺍﻟﺼﻮ ِ‬
‫ﲔ ﺑﺄﻧﱠﻪ ﺍﻟ َﻮ َﺯﺭُ ﻭﺍﳊﺎﻓﻆ ﻭﺍﻟﻜﺎﻟﺊ‬
‫ﺖ ﲦﺮﹸﺓ ﺍﻟﺘﻮ ﱡﻛ ﹺﻞ ﻋﻠﻰ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻭﺍﻟﻴﻘ ﹺ‬
‫ﻛﻠﻔﺔﹲ ﱂ ﺗﻜﻦ ﻣَﺜﻮﺑﺔ ﻭﻟﻮ ﻛﺎﻥ ﺫﻟﻚ ﻟﺒﻄﻠ ْ‬
‫ﲑ ﻭَﻳ َﻬﺐُ ﺍﻟﻜﺜﲑ ﻭﻻ ﻳﻬﻠِﻚ‬ ‫ﻭﺍﻟﺪﺍﻓﻊ ﻭﹶﺃﻥﱠ ﺍﻟﺬﻱ ﳛﺎ ِﺳﺒُﻚ ﹶﺃ ْﺟ َﻮﺩُ ﺍ َﻷ ْﺟ َﻮﺩِﻳﻦ ﻭﺃﺭ َﺣﻢُ ﺍﻟﺮﺍﲪﲔ ﻭﺃﻧﻪ ﺍﻟﺬﻱ ﻳﻘﺒ ﹸﻞ ﺍﻟﻴﺴ َ‬
‫ﺐ ﺍﻷﻣﻮﺭ ﻟﺒﻄ ﹶﻞ ﺍﻟﻨﱠ ﹶﻈﺮُ ﻭﻣﺎ ﻳﺸﺤﺬ ﻋﻠﻴﻪ‬ ‫ﻋﻠﻴﻪ ﺇﻻﹼ ﻫﺎﻟﻚ ﻭﻟﻮ ﻛﺎﻥ ﺍﻷﻣ ُﺮ ﻋﻠﻰ ﻣﺎ ﻳﺸﺘﻬﻴﻪ ﺍﻟ َﻐﺮﹺﻳﺮ ﻭﺍﳉﺎﻫ ﹸﻞ ﺑﻌﻮﺍﻗ ﹺ‬
‫ﻭﻣﺎ ﻳﺪﻋﻮ ﺇﻟﻴﻪ ﻭﻟﺘﻌﻄﱠﻠﺖ‬
 ‫ﺡ ﻣﻦ ﻣﻌﺎﻧﻴﻬﺎ ﻭﺍﻟﻌﻘﻮﻝﹸ ﻣﻦ ﺛِﻤﺎﺭﻫﺎ ﻭﻟ َﻌﺪِﻣﺖ ﺍﻷﺷﻴﺎﺀُ ﺣﻈﻮﻇﹶﻬﺎ ﻭﺣﻘﻮﻗﹶﻬﺎ ‪.‬‬
‫ﺍﻷﺭﻭﺍ ُ‬
‫ﺲ‬
‫ﻓﺴ ْﺒﺤَﺎﻥ ﻣﻦ ﺟﻌﻞ ﻣﻨﺎﻓﻌَﻬﺎ ﻧﻌﻤ ﹰﺔ ﻭﻣﻀﺎﺭﱠﻫﺎ ﺗﺮﺟﻊ ﺇﱃ ﺃﻋﻈﻢ ﺍﳌﻨﺎﻓﻊ ﻭﻗﺴّﻤﻬﺎ ﺑﲔ ُﻣ ِﻠﺬﱟ ﻭﻣُﺆﱂ ﻭﺑﲔ ﻣﺆﹺﻧ ﹴ‬
‫ﲔ‬
‫ﻚ ﻭﺑﲔ ﻣُﻌ ﹴ‬
‫ﲑ ﺣﻘﲑ ﻭﺟﻠﻴﻞ ﻛﺒﲑ ﻭﺑﲔ ﻋﺪﻭﱟ ﻳﺮﺻُﺪُﻙ ﻭﺑﲔ ﻋﻘﻴ ﹴﻞ ﳛﺮﺳﻚ ﻭﺑﲔ ُﻣﺴَﺎ ﹴﱂ َﻳﻤَْﻨﻌُ َ‬ ‫ﻭﻣُﻮﺣﺶ ﻭﺑﲔ ﺻَﻐ ﹴ‬
‫ﻳﻌﻀُﺪﻙ ﻭﺟﻌَﻞ ﰲ ﺍﳉﻤﻴﻊ ﲤﺎ َﻡ ﺍﳌﺼﻠﺤﺔ ﻭﺑﺎﺟﺘﻤﺎﻋﻬﺎ ﺗﺘﻢﱡ ﺍﻟﻨﻌﻤﺔ ﻭﰲ (‬
‫ﺿﻢّ ﺇﱃ ﻭﺍﺣ ٍﺪ‬
‫ﺑﻄﻼ ِﻥ ﻭﺍﺣ ٍﺪ ﻣﻨﻬﺎ ﺑُﻄﻼ ﹶﻥ ﺍﳉﻤﻴﻊ ﻗﻴﺎﺳﹰﺎ ﻗﺎﺋﻤﹰﺎ ﻭﺑﺮﻫﺎﻧﹰﺎ ﻭﺍﺿﺤﹰﺎ ﻓﺈﻥﹼ ﺍﳉﻤﻴﻊ ﺇﻧﱠﻤﺎ ﻫﻮ ﻭﺍﺣﺪٌ ُ‬
‫ﺕ ﺭ ﹾﻓ َﻊ ﻭﺍﺣ ٍﺪ ﻭﺍﻵﺧﺮُ ﻣﺜﻠﹸﻪ ﰲ‬
‫ﺿﻢﱠ ﺇﻟﻴﻬﻤﺎ ﻭﻷﻥﹼ ﺍﻟﻜﻞﱠ ﺃﺑﻌﺎﺽٌ ﻭﻷﻥﹼ ﻛﻞﱠ ﺟُﺜﱠ ٍﺔ ﻓﻤﻦ ﺃﺟﺰﺍﺀ ﻓﺈﺫﺍ ﺟ ﻮﱠﺯ َ‬ ‫ﻭﻭﺍﺣﺪٌ ُ‬
‫ﺕ ﺭﻓ َﻊ ﺍﳉﻤﻴﻊ ﻷﻧّﻪ ﻟﻴﺲ ﺍﻷﻭ ﹸﻝ ﺑﺄﺣﻖﱠ ﻣﻦ ﺍﻟﺜﺎﱐ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ‬ ‫ﺍﻟﻮﺯﻥ ﻭﻟﻪ ﻣﺜ ﹸﻞ ﻋﻠﱠﺘِﻪ ﻭﺣﻈﱢﻪ ﻭﻧﺼﻴﺒﹺﻪ ﻓﻘﺪ ﺟ ﻮﱠ ْﺯ َ‬
‫ﰐ ﻋﻠﻰ ﺍﻟﻜﻞﱢ ﻭﺗﺴﺘﻔﺮﻍ ﺍﳉﻤﻴﻊ ﻛﺬﻟﻚ‬ ‫ﺕ ﻓﻴﻪ ﺇﺑﻄﺎ ﹶﻝ ﺍﻷ ﻭﱠﻝ ﻭﺍﻟﺜﺎﱐ ﻛﺬﻟﻚ ﻭﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺮﺍﺑﻊ ﺣﺘﱠﻰ ﺗﺄ ﹶ‬ ‫ﺭﺟﻮ َ‬
‫ﺱ‬
‫ﺍﻷﻣﻮ ُﺭ ﺍﳌﻀﻤﱠﻨﺔ ﻭﺍﻷﺳﺒﺎﺏ ﺍﳌﻘﻴﱠﺪﺓ ﺃﻻ ﺗﺮﻯ ﺃﻥﱠ ﺍﳉﺒ ﹶﻞ ﻟﻴﺲ ﺑﺄﺩﻝﱠ ﻋﻠﻰ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ِﻣ ْﻦ ﺍﳊﺼﺎﺓ ﻭﻟﻴﺲ ﺍﻟﻄﺎﻭ ُ‬
‫ﺍﳌﺴﺘﺤﺴ ُﻦ ﺑﺄ َﺩﻝﱠ ﻋﻠﻰ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ِﻣ ْﻦ ﺍﳋِﻨﺰﻳﺮ ﺍﳌﺴﺘﻘﺒﺢ ﻭﺍﻟﻨﺎ ُﺭ ﻭﺍﻟﺜﻠﺞ ﻭﺇ ﹾﻥ ﺍﺧﺘﻠﻔﺎ ﰲ ﹺﺟﻬَﺔ ﺍﻟﱪﻭﺩﺓ ﻭﺍﻟﺴﱡﺨﻮﻧﺔ‬
‫ﻓﺈﻧﱠﻬﻤﺎ ﱂ ﳜﺘﻠﻔﺎ ﰲ ﺟﻬﺔ ﺍﻟﱪﻫﺎﻥ ﻭﺍﻟﺪﱠﻻﻟﺔ ‪.‬‬
‫ﺱ ﺃﻛﺮ ُﻡ ﻋﻠﻰ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻣﻦ ﺍﻟﻐﺮﺍﺏ ﻭﺃﻥ‬ ‫ﻭﺃﻇﻨﱡﻚ ﳑﱠﻦ ﻳﺮﻯ ﺃﻥﱠ ﺍﻟﻄﺎﻭ َ‬

‫ﳊﺪَﺃ ِﺓ ﻭﺃﻥﹼ ﺍﻟﻐﺰﺍ ﹶﻝ ﺃﺣﺐﱡ ﺇﱃ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻣﻦ ﺍﻟﺬﺋﺐ ﻓﺈﻧﱠﻤﺎ ﻫﺬﻩ ﺃﻣﻮﺭ ﻓﺮّﻗﻬﺎ ﺍﻟﻠﹼﻪ‬
‫ﺝ ﺃﻋﺰﱡ ﻋﻠﻰ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻣﻦ ﺍ ِ‬
‫ﺍﻟﺘﱡ ْﺪﺭُ َ‬
‫ﺏ ﺷﺒﻬﹰﺎ ﻭﺟﻌﻞ ﺑﻌﻀَﻬﺎ ﺇﻧﺴﻴّﹰﺎ ﻭﺟﻌﻞ ﺑﻌﻀَﻬﺎ‬ ‫ﺗﻌﺎﱃ ﰲ ﻋﻴﻮﻥ ﺍﻟﻨﺎﺱ ﻭﻣﻴﱠﺰﻫﺎ ﰲ ﻃﺒﺎﺋﻊ ﺍﻟﻌﺒﺎﺩ ﻓﺠ َﻌ ﹶﻞ ﺑﻌﻀﻬﺎ ﻬﺑﻢ ﺃﻗﺮ َ‬
‫ﳋﺮَﺯﺓ ﻭﺍﻟﺘﻤﺮﺓ ﻭﺍﳉﹶﻤﺮﺓ ‪.‬‬
‫ﻼ ﻭﻛﺬﻟﻚ ﺍﻟﺪﱡﺭﱠﺓ َﻭ ﺍ ﹶ‬ ‫ﻭﺣﺸﻴّﹰﺎ ﻭﺑﻌﻀﻬﺎ ﻏﺎﺫِﻳﹰﺎ ﻭﺑﻌﻀﻬﺎ ﻗﺎﺗ ﹰ‬
‫ﺐ ﺇﱃ ﻣﺎ ﻳﺮﻳﻚ ﺍﻟﻌﻘﻞ ‪.‬‬ ‫ﲔ ﻭﺍﺫ َﻫ ْ‬ ‫ﺐ ﺇﱃ ﻣﺎ ﺗﺮﻳﻚ ﺍﻟﻌ ُ‬‫ﻓﻼ َﺗ ﹾﺬ َﻫ ْ‬
‫ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﻟﻌﻘﻞ ﺩﻭﻥ ﺍﳊﻮﺍﺱ ﻭﻟﻸُﻣﻮﺭ ﺣﻜﻤﺎﻥ ‪ :‬ﺣﻜﻢ ﻇﺎﻫﺮٌ ﻟﻠﺤﻮﺍﺱ ﻭﺣﻜﻢ ﺑﺎﻃﻦٌ ﻟﻠﻌﻘﻮﻝ ﻭﺍﻟﻌﻘﻞ ﻫﻮ‬
‫ﻚ‬
‫ﺍﳊﺠﱠﺔ ﻭﻗﺪ ﻋﻠﻤْﻨﺎ ﺃﻥﱠ َﺧ َﺰﻧَﺔ ﺍﻟﻨﺎ ﹺﺭ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﻟﻴﺴﻮﺍ ﺑﺪﻭﻥ ﺧ َﺰَﻧ ِﺔ ﺍﳉﻨﱠﺔ ﻭﺃﻥﱠ ﻣﻠﻚ ﺍﳌﻮﺕ ﻟﻴﺲ ﺑﺪُﻭ ِﻥ ﻣﹶﻠ ِ‬
‫ﺲ ﺑﺪﻭ ِﻥ ﻣﻴﻜﺎﺋﻴﻞ ﺍﻟﺬﻱ ﻳﻨﺰﹺﻝ‬
‫ﺍﻟﺴﱠﺤﺎﺏ ﻭﺇﻥ ﺃﺗﺎﻧﺎ ﺑﺎﻟﻐَﻴﺚ ﻭﺟﻠﺐ ﺍﳊﻴَﺎﺀ ﻭﺟﱪﻳ ﹸﻞ ﺍﻟﺬﻱ ﻳَﻨْﺰﹺﻝ ﺑﺎﻟﻌﺬﺍﺏ ﻟﻴ َ‬
‫ﺕ ﺫﻟﻚ ﻭﻣﻮﺍﺿﻌﻪ ﻭﺍﻻﺧﺘﻼﻑ ﺑﲔ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻧﱠﻬﻢ ﺇﺫﺍ‬ ‫ﺑﺎﻟﺮﲪﺔ ﻭﺇﻧﱠﻤﺎ ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﳌﻄﻴﻊ ﻭﺍﻟﻌﺎﺻﻲ ﻭﰲ ﻃﺒﻘﺎ ِ‬
‫ﺍﺳﺘﻮﻭﺍ ﰲ ﺍﳌﻌﺎﺻﻲ ﺍﺳﺘَﻮﻭﺍ ﰲ ﺍﻟﻌﻘﺎﺏ ﻭﺇﺫﺍ ﺍﺳﺘَﻮﻭﺍ ﰲ ﺍﻟﻄﺎﻋﺔ ﺍﺳﺘﻮﻭﺍ ﰲ ﺍﻟﺜﻮﺍﺏ ﻭﺇﺫﺍ ﺍﺳﺘﻮﻭﺍ ﰲ ﻋﺪﻡ ﺍﻟﻄﺎﻋﺔ‬
‫ﻭﺍﳌﻌﺼﻴﺔ ﺍﺳﺘﻮﻭﺍ ﰲ ﺍﻟﺘﻔﻀﻞ ﻫﺬﺍ ﻫﻮ ﺃﺻﻞ ﺍﳌﻘﺎﻟﺔ ﻭﺍﻟ ﹸﻘﻄﹾﺐ ﺍﻟﺬﻱ ﺗﺪﻭ ُﺭ ﻋﻠﻴﻪ ﺍﻟﺮﺣﻰ ‪.‬‬

‫ﺍﻟﺘﲔ ﻭﺍﻟﺰﻳﺘﻮﻥ‬

‫ﲔ ﻭَﺍﻟﺰﱠ ْﻳﺘُﻮ ِﻥ ﻓﺰﻋﻢ ﺯَﻳ ُﺪ ﺑ ُﻦ ﺃﺳﻠﻢ ﺃﻥﱠ ﺍﻟﺘﱢﲔ ﺩﻣﺸﻖ ﻭﺍﻟﺰﻳﺘﻮﻥ ﻓِﻠﹶﺴﻄﲔ ﻭﻟﻠﻐﺎﻟﻴ ِﺔ ﰲ‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﱠ ‪ :‬ﻭَﺍﻟﺘﱢ ﹺ‬
‫ﺝ ﺍﻟﻘﺴﻢ ﻭﻣﺎ ﺗُﻌﺮَﻑ ِﺩﻣَﺸﻖ‬ ‫ﺝ ﺍﻟﻠﹼﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺍﻟﻜﻼ َﻡ ﻣُﺨ َﺮ َ‬
‫ﺐ ﺑﺎﻟ ِﻌﺘْﺮﺓ ﻋﻨﻪ ﻭﺫﻛﺮﹺﻩ ﻭﻗﺪ ﺃﺧ َﺮ َ‬ ‫ﻫﺬﺍ ﺗﺄﻭﻳﻞﹲ ﺃﺭﻏ ُ‬
‫ﺖ ﺇﻧﱠﻤﺎ ﺗﻘﻒ ﻣﻦ ﺫﻛ ﹺﺮ (‬‫ﺇﻻﹼ ﺑﺪِﻣﺸﻖ ﻭﻻ ﻓِﻠﹶﺴﻄﲔ ﺇﻻﹼ ﺑﻔﻠﺴﻄﲔ ﻓﺈﻥ ﻛﻨ َ‬
‫ﺍﻟﺘﲔ ﻋﻠﻰ ﻣﻘﺪﺍﺭ ﻃﻌ ﹺﻢ ﻳﺎﺑﺴِﻪ ﻭ َﺭﻃﹾﺒﻪ ﻭﻋﻠﻰ ﺍﻻﻛﺘﻨﺎ ِﻥ ﺑﻮ َﺭﻗِﻪ ﻭﺃﻏﺼﺎﻧﻪ ﻭﺍﻟﻮَﻗﻮﺩ ﺑﹺﻌﻴﺪﺍﻧﻪ ﻭﺃﻧّﻪ ﻧﺎﻓﻊٌ ﻟﺼﺎﺣﺐ ﺍﻟﺴﱡﻞﱢ‬
‫ﻭﻫﻮ ﻏﺬﺍﺀٌ ﻗﻮﻱﱞ ﻭﻳﺼﻠﹸﺢ ﰲ ﻣﻮﺍﺿ َﻊ ﻣﻦ ﺍﻟﺪﻭﺍﺀ ﻭﰲ ﺍﻷﺿْﻤﺪ ِﺓ ﻭﺃﻧﱠﻪ ﻟﻴﺲ ﺷﻲﺀٌ ﺣﻠﻮ ﺇﻻﹼ ﻭﻫﻮ ﺿﺎﺭﱞ ﺑﺎﻷﺳﻨﺎﻥِ‬
‫ﻏﲑﻩ ﻭﺃﻧﱠﻪ ﻋﻨﺪ ﺃﻫ ﹺﻞ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺸﱠﺠﺮ ﹸﺓ ﺍﻟﱵ ﺃ ﹶﻛ ﹶﻞ ﻣﻨﻬﺎ ﺁﺩ ُﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺑﻮﺭﻗﻬﺎ ﺳَﺘ َﺮ ﺍﻟﺴّﻮﺀَﺓ ﻋﻨﺪ ﻧﺰﻭ ﹺﻝ ﺍﻟﻌﻘﻮﺑﺔ‬
 ‫ﲑ ﻳﺄﻛﻠﻪ ﻟﻴُ ْﺰِﻟ َﻖ ﻋﻨﻪ ﺍﻟﺜﻔﻞ ﻭﻳﺴﻬ ﹶﻞ ﻋﻠﻴﻪ ﳐﺮﺝ ﺍﻟﺰﱢﺑﻞ ﻭﺗﻘﻒ ﻣﻦ ﺍﻟﺰﻳﺘﻮﻥ ﻋﻠﻰ ﺯﻳﺘِﻪ‬ ‫ﺐ ﺍﻟﺒﻮﺍﺳ ﹺ‬ ‫ﻭﺃﻥﹼ ﺻﺎﺣ َ‬
‫ﺕ ﹶﻇﻨّﹰﺎ ﺑﺎﻟﻘﺮﺁﻥ‬
‫ﻭﺍﻻﺻﻄﺒﺎﺡ ﺑﻪ ﻭﻋﻠﻰ ﺍﻟﺘﺄﺩﱡﻡ ﻬﺑﻤﺎ ﻭﺍﻟﻮَﻗﻮﺩ ﺑﺸﺠﺮﳘﺎ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﻣﻦ ﺃﻣﺮﳘﺎ ﻓ ﹶﻘ ْﺪ ﺃﺳﺄ َ‬
‫ﺴ َﻢ ﻬﺑﻤﺎ ﻭﻧ ﻮّﻩ ﺑﺬﻛﺮﳘﺎ ‪.‬‬ ‫ﺖ ﻓﻀ ﹶﻞ ﺍﻟﺘﺄﻭﻳﻞ ﻭﻟﻴﺲ ﳍﺬﺍ ﺍﳌﻘﺪﺍ ﹺﺭ ﻋﻈﹼﻤﻬﻤﺎ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﱠ ﻭﺃﻗ َ‬
‫ﻭﺟﻬﹺﻠ َ‬
‫ﻑ ﻣﻌﺘﺒﹺﺮ ﻭﺗﺄﻣﱠﻠﺘَﻪ ﺗﺄﻣﱡ ﹶﻞ ﻣﺘﻔﻜﱢﺮ ﺑﻌﺪ‬
‫ﺡ ﺑَﻌﻮﺿ ٍﺔ ﻭُﻗﻮ َ‬
‫ﺖ ﻋﻠﻰ ﺟَﻨﺎ ﹺ‬
‫ﻭﻟﻮ ﻭﻗ ﹾﻔ َ‬

‫ﺐ ﺍﻟﻨﱠﻈ ﹺﺮ ﺳﻠﻴ َﻢ ﺍﻵﻟﺔ ﻏ ﻮﱠﺍﺻﹰﺎ ﻋﻠﻰ ﺍﳌﻌﺎﱐ ﻻ ﻳﻌﺘﺮﻳﻚ ﻣﻦ ﺍﳋﻮﺍﻃﺮ ﺇﻻﹼ ﻋﻠﻰ ﺣﺴﺐ ﺻﺤﱠِﺔ ﻋﻘﻠﻚ‬ ‫ﺃﻥ ﺗﻜﻮ ﹶﻥ ﺛﺎﻗ َ‬
‫ﻭﻻ ﻣﻦ ﺍﻟﺸﻮﺍﻏﻞ ﺇﻻﹼ ﻣﺎ ﺯﺍ َﺩ ﰲ ﻧﺸﺎﻃِﻚ ﳌﻸﺕ ﳑﱠﺎ ﺗُﻮﺟﹺﺪﻙ ﺍﻟﻌِﱪ ﹸﺓ ﻣﻦ ﻏﺮﺍﺋﺐ ﺍﻟﻄﻮﺍﻣﲑ ﺍﻟﻄﱢﻮﺍﻝ ﻭﺍﳉﻠﻮﺩ‬
‫ﺖ ﻟﻪ ﻣﻦ‬
‫ﺖ ﺃﻥﱠ ﻟﻪ ﻣﻦ ﻛﺜﺮﺓ ﺍﻟﺘﺼﺮﱡﻑ ﰲ ﺍﻷﻋﺎﺟﻴﺐ ﻭﻣﻦ ﺗﻘﻠﱡﺒﻪ ﰲ ﻃﺒﻘﺎﺕ ﺍﳊﻜﻤﺔ ﻭﻟﺮﺃﹶﻳ َ‬ ‫ﺍﻟﻮﺍﺳﻌ ِﺔ ﺍﻟﻜِﺒﺎﺭ ﻭﻟ َﺮﺃﹶﻳ َ‬
‫ﺕ ﺍﳊﻜﻢ ﻭﻳﻨﺎﺑﻴ ﹺﻊ ﺍﻟﻌﻠﻢ‬
‫ﺲ ﻋﻠﻴﻚ ﻣﻦ ﻛﻮﺍ ِﻣ ﹺﻦ ﺍﳌﻌﺎﱐ ﻭﺩﻓﺎﺋِﻨﻬﺎ ﻭﻣﻦ َﺧ ِﻔﻴﱠﺎ ِ‬
‫ﺍﻟﻐﺰْﺭ ﻭﺍﻟﺮﱠﻳﻊ ﻭﻣﻦ ﺍﳊﹶﻠﺐ ﻭﺍﻟﺪﱠﺭﱢ ﻭﻟﺘَﺒﺠﱠ َ‬
‫ﺐ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﻐﺮﻳﺒﺔ ﻭﻣﻦ‬ ‫ﺠﻴﺒﺔ ﻭﰲ ﺍﻟﻜﻠ ﹺ‬ ‫ﻒ ﻋﻠﻰ ﻣﺎ ﰲ ﺍﻟﺪﱢﻳﻚ ﻣﻦ ﺍﳋﺼﺎ ﹺﻝ ﺍﻟﻌ ﹺ‬ ‫ﻣﺎ ﻻ ﻳﺸﺘﺪﱡ ﻣﻌﻪ ﺗﻌﺠّﺒُﻚ ﳑﱠﻦ ﻭ ﹶﻗ َ‬
‫ﻑ ﺍﳌﻨﺎﻓﻊ ﻭﻓﻨﻮﻥ ﺍﳌﺮﺍﻓﻖ ﻭﻣﺎ ﻓﻴﻬﻤﺎ ﻣﻦ ﺍ ِﳌﺤَﻦ ﺍﻟﺸﱢﺪﺍﺩ ﻭﻣﻊ ﻣﺎ ﺃﻭﺩِﻋﺎ ﻣﻦ ﺍﳌﻌﺮﻓﺔ ﺍﻟﱵ ﻣَﱴ ﲡﻠﱠﺖ ﻟﻚ‬ ‫ﺃﺻﻨﺎ ِ‬
‫ﺗﺼﺎ ﹶﻏ َﺮ ﻋﻨﺪﻙ ﹶﻛﹺﺒﲑُ ﻣﺎ ﺗﺴﺘﻌﻈﻢ ﻭﻗﻞﱠ ﰲ ﻋﻴﻨﻚ ﻛﺜﲑ ﻣﺎ ﺗﺴﺘﻜﺜﺮ ﻛﺄﻧﱠﻚ ﺗﻈﻦﱡ ﺃﻥﱠ ﺷﻴﺌﹰﺎ ﻭﺇ ﹾﻥ ﺣﺴُﻦ ﻋﻨﺪﻙ ﰲ ﲦﻨﹺﻪ‬
‫ﻭﻣﻨﻈﺮﻩ ﺃﻥﱠ ﺍﳊﻜﻤ ﹶﺔ ﺍﻟﱵ ﻫﻲ ﰲ ﺧﻠﹾﻘﻪ ﺇﻧﱠﻤﺎ ﻫﻲ ﻋﻠﻰ ﻣﻘﺪﺍ ﹺﺭ ﲦﻨﻪ ﻭﻣﻨﻈﹶﺮﻩ ‪ ) .‬ﻛﻠﻤﺎﺕ ﺍﻟﻠﹼﻪ ( ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ‬
‫ﺕ‬
‫ﺕ ﺍﻟﻠﹼِﻪ ﻭﺍﻟﻜﻠﻤﺎ ُ‬
‫ﺕ ﹶﻛ ِﻠﻤﺎ ُ‬
‫ﺤ ُﺮ َﻳﻤُﺪﱡﻩُ ِﻣ ْﻦ َﺑ ْﻌ ِﺪ ِﻩ َﺳ ْﺒ َﻌﺔﹸ ﹶﺃ ْﺑﺤُ ﹴﺮ ﻣَﺎ َﻧ ِﻔ َﺪ ْ‬
‫ﻼ ٌﻡ ﻭَﺍ ﹾﻟَﺒ ْ‬
‫ﺠ َﺮ ٍﺓ ﹶﺃ ﹾﻗ ﹶ‬
‫ﺽ ِﻣ ْﻦ َﺷ َ‬
‫‪َ :‬ﻭﹶﻟ ْﻮ ﹶﺃﻥﱠ ﻣَﺎ ﻓِﻲ ﺍ َﻷ ْﺭ ﹺ‬
‫ﻒ ﻣﻦ ﺍﳊﺮﻭﻑ ﻭﺇﻧﱠﻤﺎ ﻳﺮﻳﺪ ﺍﻟﻨﱢﻌَﻢ ﻭﺍﻷﻋﺎﺟﻴﺐ ﻭﺍﻟﺼﻔﺎﺕ ﻭﻣﺎ‬ ‫ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻟﻴﺲ ﻳُﺮﻳﺪ ﻬﺑﺎ ﺍﻟﻘﻮ ﹶﻝ ﻭﺍﻟﻜﻼ َﻡ ﺍﳌﺆﻟﱠ َ‬
‫ﺃﺷﺒﻪ ﺫﻟﻚ ﻓﺈﻥﱠ ﻛﻼًّ ﻣﻦ ﻫﺬﻩ ﺍﻟﻔﻨﻮﻥ‬

‫ﺢ ﺍﻟﻔِﻜﹾﺮ ﺗﺎﻡﱡ ﺍ َﻷﺩَﺍﺓ ﳌﺎ ﺑَﺮﹺﺡ ﺃﻥ ﲢﺴﺮﻩ ﺍﳌﻌﺎﱐ ﻭَﺗﻐْﻤﺮَﻩ‬

‫ﻟﻮ ﻭﻗﹶﻒ ﻋﻠﻴﻪ ﺭﺟﻞﹲ ﺭﻗﻴ ُﻖ ﺍﻟﻠﺴﺎﻥ ﺻﺎﰲ ﺍﻟﺬﻫﻦ ﺻﺤﻴ ُ‬
‫ﳊﻜﹶﻢ ‪.‬‬
‫ﺍِ‬
‫ﻕ ﻣﺎ ﺑﲔ ﺍﳉﻦﱢ ﻭﺍﻹﻧﺲ‬ ‫ﳉﻠﱠﺔﹸ ﺍﻟﻌُﻈﻤﺎ ُﺀ ﰲ ﺍﻟﺘﻤﺜﻴﻞ ﺑﲔ ﺍﳌﻼﺋﻜ ِﺔ ﻭﺍﳌﺆﻣﻨﲔ ﻭﰲ ﻓﺮ ﹺ‬ ‫ﻭﻗﺪ ﻗﺎﻝ ﺍﳌﺘﻜﻠﻤﻮﻥ ﻭﺍﻟﺮﺅﺳﺎﺀ ﻭﺍ ِ‬
‫ﻉ ﺍﻟﺪﻳﻚ ﻭﻣﻦ ﻃﺒﺎﻉ ﺍﻟﻜﻠﺐ ﻭﺇﻧﱠﻤﺎ (‬ ‫ﻉ ﺍﳉﻦﱢ ﺃﺑﻌ ُﺪ ﻣﻦ ﻃﺒﺎﻉ ﺍﻹﻧﺲ ﻭﻣﻦ ﻃﺒﺎ ﹺ‬ ‫ﻭﻃﺒﺎ ُ‬
‫ﺫﻫﺒﻮﺍ ﺇﱃ ﺍﻟﻄﺎﻋﺔ ﻭﺍﳌﻌﺼﻴﺔ ﻭﳜﻴﱠﻞ ﺇﱄﱠ ﺃﻧﻚ ﻟﻮ ﻛﻨﺖ ﲰﻌﺘَﻬﻤﺎ ﳝﺜﱢﻼﻥ ﻣﺎ ﺑﲔ ﺍﻟﺘﱡ ْﺪﺭُﺝ ﻭﺍﻟﻄﺎ ﻭُﺱ ﹶﻟﻤَﺎ ﺍﺷﺘﺪﱠ ﺗﻌﺠﱡﺒُﻚ‬
‫ﺐ ﻭﺍﻟﺬﻳﺐ ﺃﻋﺠَﺐ ﻭﻟﺴﻨﺎ ﻧﻌﲏ ﺃﻥﱠ‬ ‫ﲔ ﺧﺼﺎ ﹺﻝ ﺍﻟﺬﱠﺭﱠﺓ ﻭﺍﳊﻤﺎﻣﺔ ﻭﺍﻟﻔﻴﻞ ﻭﺍﻟﺒﻌﲑ ﻭﺍﻟﺜﱠﻌﻠ ﹺ‬
‫ﻭﳓﻦ ﻧﺮﻯ ﺃﻥﱠ ﲤﺜﻴ ﹶﻞ ﻣﺎ ﺑ َ‬
‫ﻟﻠﺬﱠﺭﱠﺓ ﻣﺎ ﻟﻠﻄﺎﻭﺱ ﻣﻦ ﺣﺴ ﹺﻦ ﺫﻟﻚ ﺍﻟﺮﻳﺶ ﻭﺗﻼﻭﻳﻨﻪ ﻭﺗﻌﺎﺭﳚﻪ ﻭﻻ ﺃﻥﱠ ﳍﺎ ﻏﹶﻨﺎ َﺀ ﺍﻟﻔﺮَﺱ ﰲ ﺍﳊﺮﺏ ﻭﺍﻟﺪﱠ ﹾﻓ ﹺﻊ ﻋﻦ‬
‫ﻒ ﻣﻦ ﺍﻟﺸﻲﺀ ﺍﻟﺴﺨﻴﻒ‬ ‫ﺐ ﻣﻦ ﺍﳋﻠﹾﻖ ﺍﳋﺴﻴﺲ ﻭﺍﳊﺲﱢ ﺍﻟﻠﻄﻴ ِ‬ ‫ﺍﳊﺮﱘ ﻟﻜﻨﱠﺎ ﺇﺫﺍ ﺃﺭﺩﻧﺎ ﻣﻮﺍﺿ َﻊ ﺍﻟﺘﺪﺑﲑ ﺍﻟﻌﺠﻴ ﹺ‬
‫ﻭﺍﻟﻨﱠﻈ ﹺﺮ ﰲ ﺍﻟﻌﻮﺍﻗﺐ ﻣﻦ ﺍﳋﻠﻖ ﺍﳋﺎﺭﺝ ﻣﻦ ﺣﺪﻭﺩ ﺍﻹﻧﺲ ﻭﺍﳉﻦﱢ ﻭﺍﳌﻼﺋﻜﺔ ﱂ ﻧﺬﻫﺐ ﺇﱃ ﺿِﺨَﻢ ﺍﻟﺒﺪَﻥ ﻭﻋِﻈﹶﻢ‬
‫ﺍﳊﺠﻢ ﻭﻻ ﺇﱃ ﺍﳌﻨﻈﺮ ﺍﳊﺴَﻦ ﻭﻻ ﺇﱃ ﻛﺜﺮﺓ ﺍﻟﺜﻤﻦ ﻭﰲ ﺍﻟﻘﺮﺩ ﺃﻋﺎﺟﻴﺐٌ ﻭﰲ ﺍﻟﺪﱡ ﺏﱢ ﺃﻋﺎﺟﻴﺐ ﻭﻟﻴﺲ ﻓﻴﻬﻤﺎ ﻛﺒﲑ‬
‫َﻣ ْﺮ ِﻓ ﹴﻖ ﺇﻻﹼ ﺑﻘ ْﺪ ﹺﺭ ﻣﺎ ﺗﺘﻜﺴﱠﺐ ﺑﻪ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﺩﺓ ﻭﺇﳕﺎ ﻗﺼﺪﻧﺎ ﺇﱃ ﺷﻴﺌﲔ َﻳﺸِﻴ ُﻊ ﺍﻟﻘﻮ ﹸﻝ ﻓﻴﻬﻤﺎ ﻭﻳﻜﺜ ُﺮ ﺍﻻﻋﺘﺒﺎﺭ ﳑﱠﺎ‬
‫ﺾ‬
‫ﻳﺴﺘﺨﺮﹺﺝ ﺍﻟﻌﻠﻤﺎ ُﺀ ﻣﻦ ﺧ ِﻔﻲّ ﺃﻣﺮﳘﺎ ﻭﻟﻮ ﲨﻌْﻨﺎ ﺑﲔ ﺍﻟﺪﱢﻳﻚ ﻭﺑﲔ ﺑﻌ ﹺ‬

‫ﻁ‬
‫ﺐ ﻣﻦ ﺃﻣﺮﳘﺎ ﺳﻘﻮ ﹸ‬ ‫ﺾ ﻣﺎ ﺩﻋﺎﻙ ﺇﱃ ﺍﻹﻧﻜﺎﺭ ﻋﻠﻴﻬﻤﺎ ﻭﺍﻟﺘﻌﺠﱡ ﹺ‬ ‫ﺕ ﺃﻥﱠ ﺑﻌ َ‬
‫ﻣﺎ ﺫﻛﺮﺕ ﻭﺑﲔ ﺍﻟﻜﻠﺐ ﻭﺑﲔ ﻭﻗﺪ ﺫﻛﺮ َ‬
‫ﺐ ﻻ ﻬﺑﻴﻤﺔﹲ ﺗﺎﻣﱠﺔ ﻭﻻ ﺳﺒﻊٌ ﺗﺎﻡﱞ ﻭﻣﺎ ﻛﺎﻥ ﻟﻴﺨ ﹺﺮﺟَﻪ ﻣﻦ ﺷﻲ ٍﺀ‬
‫ﻚ ﻭﻏﺒﺎﻭﺗُﻪ ﻭﺃﻥﱠ ﺍﻟﻜﻠ َ‬
‫ﻗﺪ ﹺﺭ ﺍﻟﻜﻠﺐ ﻭﻧﺬﺍﻟﺘُﻪ ﻭَﺑ ﹶﻠﻪُ ﺍﻟﺪﱢﻳ ٍ‬
 ‫ﺾ ﺍﻟﺸﺒﻪ ِﻣ ْﻦ‬
‫ﻣﻦ ﺣﺪﻭﺩ ﺍﻟﻜﻼﺏ ﺇﱃ ﺣﺪﻭﺩ ﺍﻟﻨﺎﺱ ﻣﻘﺪﺍ ُﺭ ﻣﺎ ﻫﻮ ﻋﻠﻴﻪ ﻣﻦ ﺍﻷُﻧﺲ ﻬﺑﻢ ﻓﻘﺪ ﻳﻜﻮﻥ ﰲ ﺍﻟﺸﻲ ِﺀ ﺑﻌ ُ‬
‫ﺷﻲﺀ ﻭﻻ ﻳﻜﻮﻥ ﺫﻟﻚ ﻣُﺨﺮﹺﺟﹰﺎ ﳍﻤﺎ ﻣﻦ ﺃﺣﻜﺎﻣِﻬﻤﺎ ﻭﺣﺪﻭﺩِﳘﺎ ‪.‬‬
‫ﺗﺸﺒﻴﻪ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻟﻘﻤﺮ ﻭﺍﻟﺸﻤﺲ ﻭﳓﻮﳘﺎ ﻭﻗﺪ ﻳﺸﺒﱢﻪ ﺍﻟﺸﻌﺮﺍ ُﺀ ﻭﺍﻟﻌﻠﻤﺎ ُﺀ ﻭﺍﻟﺒﻠﻐﺎ ُﺀ ﺍﻹﻧﺴﺎ ﹶﻥ ﺑﺎﻟﻘﻤﺮ ﻭﺍﻟﺸﻤﺲ‬
‫ﺚ ﻭﺍﻟﺒﺤﺮ ﻭﺑﺎﻷﺳﺪ ﻭﺍﻟﺴﻴﻒ ﻭﺑﺎﳊﻴﱠﺔ ﻭﺑﺎﻟﻨﱠﺠﻢ ﻭﻻ ﳜﺮﺟﻮﻧﻪ ﻬﺑﺬﻩ ﺍﳌﻌﺎﱐ ﺇﱃ ﺣﺪﱢ ﺍﻹﻧﺴﺎﻥ ﻭﺇﺫﺍ ﺫﻣﱡﻮﺍ ﻗﺎﻟﻮﺍ‬ ‫ﻭﺍﻟﻐﻴ ِ‬
‫‪ :‬ﻫﻮ ﺍﻟﻜﻠﺐ ﻭﺍﳋﻨﺰﻳﺮ ﻭﻫﻮ ﺍﻟﻘِﺮﺩ ﻭﺍﳊﻤﺎﺭ ﻭﻫﻮ ﺍﻟﺜﻮﺭ ﻭﻫﻮ ﺍﻟﺘﱠﻴﺲ ﻭﻫﻮ ﺍﻟﺬﻳﺐ ﻭﻫﻮ ﺍﻟﻌﻘﺮﺏ ﻭﻫﻮ ﺍﳉﹸﻌَﻞ ﻭﻫﻮ‬
‫ﺍﻟﻘﺮﻧْﺒَﻰ ﰒ ﻻ ﻳُﺪﺧِﻠﻮﻥ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀَ ﰲ ﺣﺪﻭﺩ ﺍﻟﻨﺎﺱ ﻭﻻ ﺃﲰﺎﺋِﻬﻢ ﻭﻻ ﻳُﺨﺮﺟﻮﻥ ﺑﺬﻟﻚ ﺍﻹﻧﺴﺎ ﹶﻥ ﺇﱃ ﻫﺬﻩ‬
‫ﺍﳊﺪﻭ ِﺩ ﻭﻫﺬﻩ ﺍﻷﲰﺎﺀ ﻭﲰﱠﻮﺍ ﺍﳉﺎﺭﻳ ﹶﺔ ﻏﺰﺍ ﹰﻻ ﻭﲰﱠﻮﻫﺎ ﺃﻳﻀﹰﺎ ِﺧﺸْﻔﹰﺎ ﻭ ُﻣﻬْﺮ ﹰﺓ ﻭﻓﺎﺧِﺘ ﹰﺔ ﻭﲪﺎﻣ ﹰﺔ ﻭﺯﻫﺮ ﹰﺓ ﻭﻗﻀﻴﺒﹰﺎ ﻭﺧﻴﺰﺭﺍﻧﹰﺎ‬
‫ﺏ‬
‫ﳊﻤَﻞ ﻭﺍﳉﺪﻱ ﻭﺍﻟﻌﻘﺮ َ‬‫ﻋﻠﻰ ﺫﻟﻚ ﺍﳌﻌﲎ ﻭﺻﻨَﻌﻮﺍ ﻣﺜ ﹶﻞ ﺫﻟﻚ ﺑﺎﻟﱪﻭﺝ ﻭﺍﻟﻜﻮﺍﻛﺐ ﻓﺬﻛﹶﺮﻭﺍ ﺍﻷﺳﺪَ ﻭﺍﻟﺜﻮﺭ ﻭﺍ ﹶ‬
‫ﻭﺍﳊﹸﻮﺕ ﻭﲰﱠﻮﻫﺎ ﺑﺎﻟﻘﻮﺱ ﻭﺍﻟﺴﱡﻨﺒﻠﺔ ﻭﺍﳌﻴﺰﺍﻥ ﻭﻏﲑﻫﺎ ﻭﻗﺎﻝ ﰲ ﺫﻟﻚ ﺍﺑﻦ َﻋﺴَﻠﺔ ﺍﻟﺸﻴﺒﺎﱐﹼ ‪:‬‬

‫ﺠ ﹺﻢ ( ﻭﻳُﺮﻭﻯ ﻋﻦ ﺍﻟﻨﱯﱢ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ‬

‫ﺴﺒُﻬﺎ ** َﻋﻢﱠ ﺍﻟﺴﱢﻤَﺎ ِﻙ ﻭﺧَﺎﻟ ﹶﺔ ﺍﻟﻨﱠ ْ‬
‫ﺕ ﻭﺍﻟﻨﱠﻤَﺮﻱﱡ ﳛ َ‬
‫ﺼﺤَﻮ َ‬
‫)ﻓ َ‬
‫ﺢ ﺍﳌﻌﲎ ﻻ ﻳَﻌﻴﺒﻪ ﺇﻻﹼ ﻣَﻦ ﻻ ﻳﻌ ﹺﺮﻑ‬
‫ﺖ ﺍﻟﻌَﻤﺔ ﻟﹶﻜﹸﻢ ﺍﻟﻨﱠﺨﻠﺔ ﺧُﻠﻘﺖ ِﻣ ْﻦ ﻓﻀﻠﺔ ﻃﻴﻨ ِﺔ ﺁﺩﻡ ﻭﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺻﺤﻴ ُ‬ ‫‪ :‬ﹺﻧ ْﻌ َﻤ ِ‬
‫ﳎﺎﺯ ﺍﻟﻜﻼﻡ ﻭﻟﻴﺲ ﻫﺬﺍ ﳑﱠﺎ ﻳﻄﱠﺮﹺﺩ ﻟﻨﺎ (‬
‫ﺚ ﺍﻧﺘﻬ ﻮْﺍ ‪.‬‬‫ﺃﻥ ﻧﻘﻴﺴَﻪ ﻭﺇﻧﱠﻤﺎ ﻧُﻘﺪِﻡ ﻋﻠﻰ ﻣﺎ ﺃﻗﺪَﻣﻮﺍ ﻭﻧُﺤﺠﻢ ﻋﻤّﺎ ﺃﺣﺠﻤﻮﺍ ﻭﻧﻨﺘﻬﻲ ﺇﱃ ﺣﻴ ﹸ‬
‫ﻼ ﻭﻻ ﻳﺴﻤﱡﻮﻧﻪ ﺑﻌﲑﹰﺍ ﻭﻻ ﻳﺴﻤﱡﻮﻥ ﺍﳌﺮﺃ ﹶﺓ ﻧﺎﻗﺔ ﻭﻳﺴﻤﱡﻮﻥ ﺍﻟﺮﺟ ﹶﻞ ﺛﻮﺭﹰﺍ ﻭﻻ ﻳﺴﻤﱡﻮﻥ ﺍﳌﺮﺃ ﹶﺓ‬‫ﻭﻧﺮﺍﻫﻢ ﻳﺴﻤﱡﻮﻥ ﺍﻟﺮﺟ ﹶﻞ ﲨ ﹰ‬
‫ﺴﻤﱡﻮ ﹶﻥ ﺍﻟﺮﺟﻞ ﲪﺎﺭﹰﺍ ﻭﻻ ﻳﺴﻤﻮﻥ ﺍﳌﺮﺃﺓ ﺃﺗﺎﻧﹰﺎ ﻭﻳﺴﻤﱡﻮﻥ ﺍﳌﺮﺃﺓ ﻧﻌﺠ ﹰﺔ ﻭﻻ ﻳﺴﻤﱡﻮﻬﻧﺎ ﺷﺎﺓ ﻭﻫﻢ ﻻ ﻳﻀﻌﻮﻥ‬ ‫ﺑﻘﺮ ﹰﺓ ﻭﻳُ َ‬
‫ﻧﻌﺠ ﹰﺔ ﺍﲰﹰﺎ ﻣﻘﻄﻮﻋﹰﺎ ﻭﻻ ﳚﻌﻠﻮﻥ ﺫﻟﻚ ﻋﻼﻣ ﹰﺔ ﻣﺜ ﹶﻞ ﺯﻳﺪ ﻭﻋﻤﺮﻭ ﻭﻳﺴﻤﱡﻮﻥ ﺍﳌﺮﺃﺓ ﻋﻨْﺰﹰﺍ ‪.‬‬

‫ﺗﺴﻤﻴﺔ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻟﻌﺎﱂ ﺍﻷﺻﻐﺮ‬

‫ﺽ َﻭﻣَﺎ ﺑَﻴﻨَﻬﻤﺎ ﻣِﻦ ﺃﺟْﻠﻪ ﻛﻤﺎ ﻗﺎﻝ ﻋﺰﱠ ﻭﺟﻞﱠ ‪َ :‬ﺳﺨﱠ َﺮ‬
‫ﺕ ﻭﺍﻷﺭ ُ‬
‫ﺖ ﺃﻥﹼ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﺧُﻠﻘﺖ ﺍﻟﺴﻤﻮﺍ ُ‬ ‫ﺃ َﻭ ﻣﺎ ﻋﻠﻤ َ‬
‫ﺽ ﺟَﻤﻴﻌﹰﺎ ِﻣ ْﻨﻪُ ﺇﻧﱠﻤﺎ َﺳﻤﱡﻮﻩ ﺍﻟﻌﺎﻟﹶﻢ ﺍﻟﺼﻐﲑ ﺳﻠﻴ ﹶﻞ ﺍﻟﻌﺎﻟﹶﻢ ﺍﻟﻜﺒﲑ ِﻟﻤَﺎ ﻭﺟَﺪﻭﺍ ﻓﻴﻪ‬
‫ﺕ َﻭﻣَﺎ ﰲ ﺍ َﻷ ْﺭ ﹺ‬
‫ﹶﻟ ﹸﻜ ْﻢ ﻣَﺎ ﰲ ﺍﻟﺴﱠ َﻤﻮَﺍ ِ‬
‫ﺕ ﺍﳋﻤﺲ ﻭﻭﺟﺪُﻭﻩ‬ ‫ﺲ ﻭﻭﺟﺪُﻭﺍ ﻓﻴﻪ ﺍﶈﺴﻮﺳﺎ ِ‬ ‫ﻣﻦ ﺟَﻤﻊ ﺃﺷﻜﺎﻝﹺ ﻣﺎ ﰲ ﺍﻟﻌﺎﱂ ﺍﻟﻜﺒﲑ ﻭﻭﺟﺪْﻧﺎ ﻟﻪ ﺍﳊﻮﺍﺱﱠ ﺍﳋﻤ َ‬
‫ﻳﺄﻛﻞ ﺍﻟﻠﱠﺤ َﻢ ﻭﺍﳊﺐﱠ ﻭﳚﻤ ُﻊ‬

‫‪ | ٢٠١٠ ISLAM ICBOOK.W S‬جمي ع ا لح قو ق مت احة لج ميع ا لمسل م ين‬

 ‫ﻛﺘﺎﺏ ‪:‬ﺍﳊﻴﻮﺍﻥ‬
‫ﺍﳌﺆﻟﻒ ‪ :‬ﺃﺑﻮ ﻋﺜﻤﺎﻥ ﻋﻤﺮﻭ ﺑﻦ ﲝﺮ ﺍﳉﺎﺣﻆ‬

‫ﺏ ﺍﻷﺳﺪ ﻭﻏ ْﺪ َﺭ ﺍﻟﺬﺋﺐ ﻭ َﺭ ﻭَﻏﺎﻥ ﺍﻟﺜﻌﻠﺐ ﻭ ُﺟﺒْﻦ‬

‫ﲔ ﻣﺎ ﺗﻘﺘﺎﺗﻪ ﺍﻟﺒﻬﻴﻤ ﹸﺔ ﻭﺍﻟﺴﺒﻊ ﻭﻭﺟَﺪﻭﺍ ﻓﻴﻪ ﺻَﻮﻟ ﹶﺔ ﺍﳉﻤﻞ ﻭﻭُﺛﻮ َ‬ ‫ﺑ َ‬
‫ﻒ ﺍﻟﻜﻠﺐ ﻭﺍﻫﺘﺪﺍ َﺀ ﺍﳊﻤﺎﻡ ﻭﺭﺑﱠﻤﺎ ﻭﺟﺪﻭﺍ ﻓﻴﻪ ﳑﱠﺎ ﰲ‬ ‫ﻚ ﻭﺇﻟ َ‬
‫ﺍﻟﺼﱢ ﹾﻔﺮﹺﺩ ﻭ َﺟ ْﻤ َﻊ ﺍﻟﺬﱠﺭﱠ ِﺓ ﻭﺻﻨْﻌ ﹶﺔ ﺍﻟﺴﱡﺮْﻓﺔ ﻭﺟُﻮ َﺩ ﺍﻟﺪﱢﻳ ِ‬
‫ﻼ ﺑﺄﻥ ﻳﻜﻮﻥ ﻓﻴﻪ ﺍﻫﺘﺪﺍﺅﻩ ﻭﻏﹶﲑﺗﻪ ﻭﺻَﻮﻟﺘﻪ ﻭﺣِﻘﺪُﻩ‬ ‫ﺍﻟﺒﻬﺎﺋﻢ ﻭﺍﻟﺴﺒﺎﻉ ﺧُﻠﹸ ﹶﻘﻴْﻦ ﺃﻭ ﺛﻼﺛﺔ ﻭﻻ ﻳﺒﻠ ﹸﻎ ﺃﻥ ﻳﻜﻮﻥ ﲨ ﹰ‬
‫ﺐ ﺑﻘﺪْﺭ ﻣﺎ َﻳَﺘ َﻬﻴﱠﺄﹸ ﻓﻴﻪ ﻣﻦ ﻣِﺜﻞ ﻏ ْﺪﺭﹺﻩ ﻭﻣﻜﹾﺮﹺﻩ ﻭﺍﺳﺘﺮﻭﺍﺣِﻪ ﻭﺗﻮﺣﱡﺸﻪ‬
‫ﻭﺻﱪُﻩ ﻋﻠﻰ ﺣَﻤْﻞ ﺍﻟﺜﱢﻘﹾﻞ ﻭﻻ ﻳﻠﺰَﻡ ﺷﺒ ُﻪ ﺍﻟﺬﺋ ﹺ‬
‫ﺙ ﻭﻻ ﻳﺒﻠ ﹸﻎ ﺫﻟﻚ ﺍﳌﻘﺪﺍ ُﺭ ﺃﻥ ﻳﻘﺎﻝ ﻟﻪ‬
‫ﺾ ﺍﳌﺮﱠ ﹶﺓ ﻭﺍﳌﺮﱠﺗﲔ ﻭﺍﻟﺜﱠﻼ ﹶ‬ ‫ﻱ ﺍﻟﻐﺎﻣ َ‬
‫ﺐ ﺍﻟﺮﺃ َ‬ ‫ﻭﺷﺪﱠﺓ ُﻧﻜﹾﺮﻩ ﻛﻤﺎ ﺃﻥ ﺍﻟﺮﺟ ﹶﻞ ﻳﺼﻴ ُ‬
‫ﺐ ﺑَﺰْﻻﺀ ﻭﻛﻤﺎ ﳜﻄﺊ ﺍﻟﺮﺟﻞ ﻓﻴﻔﺤُﺶ َﺧﻄﹶﺎﺅﻩ ﰲ ﺍﳌﺮﱠﺓ ﻭﺍﳌﺮﱠﺗﲔ ﻭﺍﻟﺜﻼﺙ ﻓﻼ ﻳﺒﻠﻎ‬ ‫ﺩﺍﻫﻴﺔﹲ ﻭﺫﻭ ﻧَﻜﺮﺍﺀ ﺃﻭ ﺻﺎﺣ ُ‬
‫ﺍﻷﻣ ُﺮ ﺑﻪ ﺃﻥ ﻳﻘﺎﻝ ﻟﻪ ﻏﱯﱞ ﻭﺃﺑﻠ ُﻪ ﻭﻣﻨﻘﻮﺹ ‪.‬‬
‫ﺕ ﹺﺑﻔﹶﻤﻪ ﻭﻗﺎﻟﻮﺍ ‪ :‬ﻭﻷﻥﱠ ﺃﻋﻀﺎﺀَﻩ‬
‫ﲑ ﻷﻧﱠﻬﻢ ﻭﺟﺪُﻭﻩ ﻳﺼ ﻮﱢﺭ ﻛﻞﱠ ﺷﻲ ٍﺀ ﺑﻴﺪﻩ ﻭﳛﻜﻲ ﻛﻞﱠ ﺻﻮ ٍ‬ ‫ﻭﲰﱠﻮﻩ ﺍﻟﻌﺎ ﹶﱂ ﺍﻟﺼﻐ َ‬
‫ﻣﻘﺴﻮﻣﺔﹲ ﻋﻠﻰ ﺍﻟﱪﻭﺝ ﺍﻻﺛﲏ ﻋﺸﺮ ﻭﺍﻟﻨﺠﻮ ﹺﻡ ﺍﻟﺴﺒﻌﺔ ﻭﻓﻴﻪ ﺍﻟﺼﻔﺮﺍﺀ ﻭﻫﻲ ﻣﻦ ﻧﹺﺘﺎﺝ ﺍﻟﻨﺎﺭ ﻭﻓﻴﻪ ﺍﻟﺴﻮﺩﺍﺀ ﻭﻫﻲ ﻣﻦ‬
‫ﻧﹺﺘﺎﺝ ﺍﻷﺭﺽ ﻭﻓﻴﻪ ﺍﻟﺪﱠ ُﻡ ﻭﻫﻮ ﻣﻦ ﻧﹺﺘﺎﺝ ﺍﳍﻮﺍﺀ ﻭﻓﻴﻪ ﺍﻟﺒﻠ َﻐﻢُ ﻭﻫﻮ ﻣﻦ ﻧﹺﺘﺎﺝ ﺍﳌﺎﺀ ﻭﻋﻠﻰ ﻃﺒﺎﺋﻌﻪ ﺍﻷﺭﺑﻊ ﻭﺿﻌﺖ‬
‫ﺍﻷﻭﺗﺎﺩ ﺍﻷﺭﺑﻌﺔ‬

‫ﺐ ﻭﺍﻟﺮﺿَﺎ ﻭﺁﻟﺔ‬ ‫ﻓﺠﻌَﻠﻮﻩ ﺍﻟﻌﺎﹶﻟ َﻢ ﺍﻟﺼﻐﲑ ﺇﺫ ﻛﺎ ﹶﻥ ﻓﻴﻪ ﲨﻴ ُﻊ ﺃﺟﺰﺍﺋِﻪ ﻭﺃﺧﻼ ِﻃ ِﻪ ﻭﻃﺒﺎﺋﻌﻪ ﺃﻻ ﺗَﺮَﻯ ﺃﻥﱠ ﻓﻴﻪ ﻃﺒﺎﺋ َﻊ ﺍﻟﻐﻀ ﹺ‬
‫ﺍﻟﻴﻘﲔ ﻭﺍﻟﺸﻚﱢ ﻭﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﻟﻮﻗﻒ ﻭﻓﻴﻪ ﻃﺒﺎﺋ ُﻊ ﺍﻟﻔِﻄﻨ ِﺔ ﻭﺍﻟﻐَﺒﺎﻭﺓ ﻭﺍﻟﺴﻼﻣﺔ ﻭﺍﳌﻜﺮ ﻭﺍﻟﻨﺼﻴﺤ ِﺔ ﻭﺍﻟِﻐﺶﱢ ﻭﺍﻟﻮَﻓﺎﺀ‬
‫ﳉﺪﱢ ﻭﺍﳍﺰْﻝ ﻭﺍﻟﺒﺨْﻞ ﻭﺍﳉﹸﻮﺩ ﻭﺍﻻﻗﺘﺼﺎ ِﺩ ﻭﺍﻟﺴّﺮَﻑ ﻭﺍﻟﺘﻮﺍﺿﻊ‬ ‫ﻭﺍﻟﻐﺪﺭ ﻭﺍﻟﺮﻳﺎﺀ ﻭﺍﻹﺧﻼﺹ ﻭﺍﳊﺐّ ﻭﺍﻟﺒُﻐْﺾ ﻭﺍ ِ‬
‫ﺲ ﻭﺍﻟﻮﺣﺸﺔ ﻭﺍﻟﻔﻜﺮﺓ ﻭﺍﻹﻣﻬﺎﻝ ﻭﺍﻟﺘﻤﻴﻴﺰ ﻭﺍﳋﺒْﻂ ﻭﺍﳉﺒْﻦ ﻭﺍﻟﺸﺠﺎﻋﺔ (‬ ‫ﻭﺍﻟﻜﱪ ﻭﺍﻷُﻧ ﹺ‬
‫ﺹ ﻭﺍﻟﺮﻏﺒﺔ ﻭﺍﻟﺰﱡﻫْﺪ‬ ‫ﳊ ْﺮ ﹺ‬
‫ﻭﺍﳊﺰﻡ ﻭﺍﻹﺿﺎﻋﺔ ﻭﺍﻟﺘﺒﺬﻳﺮ ﻭﺍﻟﺘﻘﺘﲑ ﻭﺍﻟﺘﺒﺬﻝ ﻭﺍﻟﺘﻌﺰﺯ ﻭﺍﻻﺩﱢﺧﺎﺭ ﻭﺍﻟﺘﻮﻛﱡﻞ ﻭﺍﻟﻘﹶﻨﺎﻋﺔ ﻭﺍ ِ‬
‫ﻑ ﻭﺍﻟﺮﺟﺎﺀ ﻭﺍﻟﻄﱠ َﻤ ﹺﻊ ﻭﺍﻟﻴﺄﺱ ﻭﺍﻟﺘﻨﺰﱡﻩ ﻭﺍﻟﻄﺒَﻊ‬‫ﻭﺍﻟﺴﱡﺨْﻂ ﻭﺍﻟﺮﱢﺿﺎ ﻭﺍﻟﺼﱪ ﻭﺍﳉﺰَﻉ ﻭﺍﻟﺬﱢﻛﺮ ﻭﺍﻟﻨﺴﻴﺎﻥ ﻭﺍﳋﻮ ِ‬
‫ﻭﺍﻟﺸ ﻚﱢ ﻭﺍﻟﻴﻘﲔ ﻭﺍﳊﻴﺎﺀ ﻭﺍﻟ ِﻘﺤَﺔ ﻭﺍﻟ ِﻜﺘْﻤﺎ ِﻥ ﻭﺍﻹﺷﺎﻋﺔ ﻭﺍﻹﻗﺮﺍﺭ ﻭﺍﻹﻧﻜﺎﺭ ﻭﺍﻟﻌﻠﻢ ﻭﺍﳉﻬﻞ ﻭﺍﻟﻈﻠﻢ ﻭﺍﻹﻧﺼﺎﻑ‬
‫ﳊﺪﱠ ِﺓ ﻭﺑُ ْﻌ ِﺪ ﺍﻟﻐَﻀﺐ ﻭﺍﻟﺴﱡﺮﻭﺭ ﻭﺍﳍﻢّ ﻭﺍﻟﻠﱠﺬﱠِﺓ ﻭﺍﻷَﻟﹶﻢ ﻭﺍﻟﺘﺄﻣﻴ ﹺﻞ ﻭﺍﻟﺘﻤﻨﱢﻲ‬
‫ﳊﻘﹾﺪ ﻭﺳﺮْﻋﺔ ﺍﻟﺮﺿﺎ ﻭﺍ ِ‬
‫ﻭﺍﻟﻄﻠﺐ ﻭﺍﳍﹶﺮﺏ ﻭﺍ ِ‬
‫ﳋﺮَﺱ ﻭﺍﻟﺘﺼﻤﻴ ﹺﻢ ﻭﺍﻟﺘﻮﻗﻒ ﻭﺍﻟﺘﻐﺎ ﹸﻓ ﹺﻞ‬ ‫ﺡ ﻭﺍﻟَﺒﺪَﻭﺍﺕ ﻭﺍﻟﻌﻲﱢ ﻭﺍﻟﺒﻼﻏﹶﺔ ﻭﺍﻟﻨﱡﻄﹾﻖ ﻭﺍ ﹶ‬ ‫ﳉﻤَﺎ ﹺ‬
‫ﻭﺍﻹﺻﺮﺍ ﹺﺭ ﻭﺍﻟﻨﱠﺪَﻡ ﻭﺍ ِ‬
‫ﻭﺍﻟﺘﻔﺎﻃﹸﻦ ﻭﺍﻟﻌﻔ ﹺﻮ ﻭﺍﳌﻜﺎﻓﺄﺓ ﻭﺍﻻﺳﺘﻄﺎﻋﺔِ ﻭﺍﻟﻄﺒﻴﻌﺔ ﻭﻣﺎ ﻻ ﳛﺼﻰ ﻋﺪﺩﻩ ﻭﻻ ﻳُﻌﺮَﻑ َﺣﺪﱡﻩ ‪.‬‬

‫ﺾ ﻃﺒﺎﺋِﻊ ﺍﻟﻨﺎﺱ ﺇﹺﱃ ﺃﻥ‬

‫ﺏ ﺑﻌ َ‬
‫ﺐ ﺳﺒﻊ ﻭﺇﻥ ﻛﺎ ﹶﻥ ﺑﺎﻟﻨﺎﺱ ﺃﻧﻴﺴﹰﺎ ﻭﻻ ﲣ ﹺﺮﺟُﻪ ﺍﳋﺼﻠﺔ ﻭﺍﳋﹶﺼﻠﺘﺎﻥ ﳑﱠﺎ ﻗﺎﺭ َ‬
‫ﻓﺎﻟﻜﻠ ُ‬
‫ﳜﺮﺟَﻪ ﻣﻦ ﺍﻟ ﹶﻜﻠﹾﺒﻴﱠﺔ ﻗﺎﻝ ‪ :‬ﻭﻛﺬﻟﻚ ﺍﳉﻤﻴﻊ ﻭﻗﺪ ﻋﺮَﻓﺖ ﺷﺒَﻪ ﺑﺎﻃ ﹺﻦ ﺍﻟﻜﻠﺐ ﺑﺒﺎﻃﻦ ﺍﻹﻧﺴﺎﻥ ﻭﺷَﺒﻪ ﻇﺎ ﻫِﺮ ﺍﻟﻘﺮﺩ‬
‫ﺿﺤْﻜﻪ ﻭﰲ ﺣﻜﺎﻳﺘﻪ ﻭﰲ ﻛﻔﱢﻪ ﻭﺃﺻﺎﺑﹺﻌﻪ ﻭﰲ ﺭﻓﻌِﻬﺎ‬ ‫ﺾ ﻋﻴﻨﻪ ﻭﰲ ِ‬‫ﺑﻈﺎﻫﺮ ﺍﻹﻧﺴﺎﻥ ‪ :‬ﺗﺮﻯ ﺫﻟﻚ ﰲ ﹶﻃ ْﺮﻓِﻪ ﻭﺗﻐﻤﻴ ﹺ‬
‫ﳉ ْﻮ َﺯ ﻭﻳﺴﺘﺨﺮﺝ ﻟﺒﱠﻪ ﻭﻛﻴﻒ َﻳ ﹾﻠ ﹶﻘﻦُ ﻛﻞ‬
‫ﻭﻭﺿﻌِﻬﺎ ﻭﻛﻴﻒ ﻳﺘﻨﺎﻭ ﹸﻝ ﻬﺑﺎ ﻭﻛﻴﻒ ﳚﻬﺰ ﺍﻟﻠﱡﻘﻤﺔ ﺇﱃ ﻓﻴﻪ ﻭﻛﻴﻒ ﻳﻜﺴِﺮ ﺍ ﹶ‬
‫ﺏ‬
‫ﻉ ﺃﺳﺒﺎ ﹺ‬ ‫ﻣَﺎ ﺃﹸ ِﺧ ﹶﺬ ﺑﻪ ﻭﹸﺃﻋِﻴ َﺪ ﻋﻠﻴﻪ ﻭﺃﻧﱠ ُﻪ ﻣﻦ ﺑﲔ ﲨﻴ ﹺﻊ ﺍﳊﻴﻮﺍﻥ ﺇﺫﺍ ﺳﻘﻂ ﰲ ﺍﳌﺎﺀ ﻏﺮﹺﻕ ﻣﺜ ﹶﻞ ﺍﻹﻧﺴﺎﻥ ﻭﻣﻊ ﺍﺟﺘﻤﺎ ﹺ‬
 ‫ﺍﳌﻌﺮﻓﺔ ﻓﻴﻪ ﻳﻐﺮﻕ ﺇﻻﹼ ﺃﻥ ﻳﻜﺘﺴﺐ ﻣﻌﺮﻓ ﹶﺔ ﺍﻟﺴﺒﺎﺣﺔ ﻭﺇﻥ ﻛﺎﻥ ﻃﺒﻌُﻪ ﺃﻭﰱ ﻭﺃﻛﻤﻞ ﻓﻬﻮ ﻣﻦ ﻫﺎﻫﻨﺎ ﺃﻧﻘﺺ ﻭﺃﻛ ﱡﻞ‬
‫ﺻﻒُ ﺑﺎﻟﻐَﺒﺎﻭﺓ ﻭﺍﻟﺒَﻼﺩﺓ ﻭﻟﻴﺲ‬
‫ﻭﻛ ﱡﻞ ﺷﻲ ٍﺀ ﻓﻬﻮ ﻳﺴﺒَﺢ ﻣﻦ ﲨﻴﻊ ﺍﳊﻴﻮﺍﻧﺎﺕ ﳑﱠﺎ ﻳﻮﺻﻒ ﺑﺎﳌﻌﺮﻓﺔ ﻭﺍﻟﻔِﻄﻨﺔ ﻭﳑﱠﺎ ﻳﻮ َ‬
‫ﻳﺼﲑ ﺍﻟﻘﺮ ُﺩ ﺑﺬﻟﻚ ﺍﳌﻘﺪﺍﺭ ﻣﻦ ﺍﳌﻘﺎ َﺭﺑَﺔ ﺇﱃ ﺃﻥ ﳜﺮُﺝ ﻣﻦ ﺑﻌﺾ ﺣﺪﻭﺩ ﺍﻟﻘﺮﻭﺩ ﺇﱃ ﺣﺪﻭﺩ ﺍﻹﻧﺴﺎﻥ ‪.‬‬
‫ﺖ ﺃﻥﱠ ﳑﱠﺎ ﳝﻨ ُﻊ ﻣﻦ ﺍﻟﺘﻤﺜﻴﻞ ﺑﲔ ﺍﻟﺪﻳﻚ ﻭﺍﻟﻜﻠﺐ ﺃﻧّﻪ ﺣﺎﺭﺱٌ‬ ‫ﻋﻮﺩ ﺇﱃ ﺍﳊﻮﺍﺭ ﰲ ﺷﺄﻥ ﺍﻟﻜﻠﺐ ﻭﺍﻟﺪﻳﻚ ﻭﺯﻋﻤ َ‬
‫ﲑ ﻣﺄﻣﻮ ٍﻥ ﺗَﺒﺪﱡﻟﹸﻪ ‪.‬‬
‫ﺱ ﻣﻦ ﺍﻟﻨﺎﺱ ﻓﻬﻮ ﺣﺎﺭﺱٌ ﻏ ُ‬‫ﳏﺘﺮﺱٌ ﻣﻨﻪ ﻭﻛ ﱡﻞ ﺣﺎﺭ ﹴ‬
‫ﻉ ﻣﻊ‬
‫ﳉﺸَﻤﻲّ ﻓﻘﺎﻝ ‪ ) :‬ﻭﺳﺎ ﹴ‬
‫ﺸﺒَﺔ ﺍ ﹸ‬
‫ﻭﻟﻘﺪ ﺳﺄﻝ ﺯﻳﺎﺩٌ ﻟﻴﻠﹰﺔ ﻣﻦ ﺍﻟﻠﻴﺎﱄ ‪َ :‬ﻣ ْﻦ ﻋﻠﻰ ﺷُﺮﻃﺘﻜﻢ ﻗﺎﻟﻮﺍ ‪ :‬ﺑَﻠﹾﺞ ﺑ ُﻦ ﻧُ ْ‬
‫ﺱ ﻣِﻦ ﻣﺜﻠِﻪ ﻭﻫﻮ ﺣﺎﺭﺱ (‬‫ﺍﻟﺴﻠﻄﺎ ِﻥ ﻳَﺴﻌﻰ ﻋﻠﻴﻬ ُﻢ ** ﻭﳏﺘَﺮ ﹴ‬

‫ﻭﻳﻘﺎﻝ ‪ :‬ﺇﻥ ﺍﻟﺸﺎﻋﺮ ﻗﺎﻝ ﻫﺬﺍ ﺍﻟﺸﻌ َﺮ ﰲ ﺍﻟﻔﻼﻓﺲ ﺍﻟﻨﱠﻬﺸَﻠﻲّ ﺣﲔ ﻭِﻟ َﻲ ﺷُﺮﻃ ﹶﺔ ﺍﳊﺎﺭﹺﺙ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﻓﻘﺎﻝ ‪) :‬‬
‫ﻉ ﻣﻊ ﺍﻟﺴﻠﻄﺎﻥ ﻳَﺴﻌَﻰ ﻋﻠﻴﻬ ُﻢ **‬‫ﺲ ( ) ﻭﺳﺎ ﹴ‬ ‫ﻚ ** ﻭﺫﹸﻣﱢﻲ ﺯﻣﺎﻧﹰﺎ ﺳﺎ َﺩ ﻓﻴﻪ ﺍﻟﻔﹸﻼﻓ ُ‬
‫ﺃﻗﻠﱢﻲ ﻋﻠﻲﱠ ﺍﻟﻠﻮ َﻡ ﻳﺎ ﺍﺑﻨ ﹶﺔ ﻣﺎﻟ ٍ‬
‫ﺱ(‬‫ﺱ ﻣﻦ ﻣﺜﻠِﻪ ﻭﻫﻮ ﺣﺎﺭ ُ‬ ‫ﻭﻣُﺤﺘَﺮ ﹴ‬
‫ﻭﻟﻴﺲ ﻳُﺤﻜ َﻢ ﻟِﺼﻐﺎﺭ ﺍﳌﻀﺎﺭﱢ ﻋﻠﻰ ﻛﺒﺎﺭﻫﺎ ﺑﻞ ﺍﳊﻜ ُﻢ ﻟﻠﻐﺎﻣﺮ ﻋﻠﻰ ﺍﳌﻐﻤﻮﺭ ﻭﺍﻟﻘﺎ ﻫِﺮ ﻋﻠﻰ ﺍﳌﻘﻬﻮﺭ ﻭﻟﻮ ﻗﺪ ﺣﻜﹶﻴﻨﺎ‬
‫ﺖ ﺃﻥﱠ ﺍﻟﻌﺠَﻠ ﹶﺔ ﻣﻦ ﻋﻤﻞ ﺍﻟﺸﻴﻄﺎﻥ‬
‫ﺦ ﻣﻦ ﺧِﺼﺎﻝ ﺍﻟﻜﻠﺐ ﻭﺫ ﹶﻛ َﺮ ﺻﺎﺣﺒُﻪ ﻣﻦ ﺧﺼﺎ ﹺﻝ ﺍﻟﺪﻳﻚ ﺃﻳﻘﻨ َ‬ ‫ﻣﺎ ﺫﻛﺮ ﻫﺬﺍ ﺍﻟﺸﱠﻴ ُ‬
‫ﺐ ﺑﺌﺲ ﺍﻟﺼﺎﺣﺐ ‪.‬‬ ‫ﺠ َ‬
‫ﻭﺃﻥﱠ ﺍﻟﻌُ ْ‬
‫ﺖ ‪ :‬ﻭﻣﺎ ﻳﺒﻠ ﹸﻎ ﻣﻦ ﻗﺪْﺭ ﺍﻟﻜﻠﺐ ﻭﻣِﻦ ﻣﻘﺪﺍ ﹺﺭ ﺍﻟﺪﻳﻚ ﺃﻥ ﻳﺘﻔﺮﱠﻍ ﳍﻤﺎ ﺷﻴﺨﺎﻥ ﻣﻦ ﹺﺟﻠﱠﺔ ﺍﳌﻌﺘﺰﹺﻟﺔ ﻭﻫﻢ ﺃﺷﺮﺍﻑ‬ ‫ﻭﻗﻠ َ‬
‫ﺃﻫ ﹺﻞ ﺍﳊﻜﻤﺔ ﻓﺄﻱﱡ ﺷﻲ ٍﺀ ﺑﻠﻎ ﻏﻔﺮ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻟﻚ ﻣﻦ ﻗ ْﺪ ﹺﺭ ﺟﺰ ٍﺀ ﻻ ﻳﺘﺠﺰﱠﺃ ﻣﻦ ﺭﻣْﻞ ﻋﺎﰿ ﻭﺍﳉﺰ ِﺀ ﺍﻷﻗﻞﱢ ﻣﻦ ﺃ ﻭﱠﻝ‬
‫ﻗﻄﹾﻊ ﺍﻟﺬﱠﺭﱠﺓ ﻟﻠﻤﻜﺎﻥ ﺍﻟﺴﺤﻴﻖ ﻭﺍﻟﺼﺤﻴﻔﺔ ﺍﻟﱵ ﻻ ﻋﻤ َﻖ ﳍﺎ ﻭﻷﻱﱢ ﺷﻲﺀ ﻳُﻌَﻨﻮْﻥ ﺑﺬﻟﻚ ﻭﻣﺎ ﻳﺒﻠﻎ ﻣﻦ ﲦﻨﹺﻪ ﻭﻗ ْﺪ ﹺﺭ‬
‫ﳉﻠﱠﺔ ﻭﺍﻟﻜﻬﻮ ﹸﻝ ﺍﻟ ِﻌﻠﹾﻴﺔ ﻭﺣﺘﱠﻰ ﳜﺘﺎﺭﻭﺍ ﺍﻟﻨﱠﻈ َﺮ ﻓﻴﻪ ﻋﻠﻰ ﺍﻟﺘﺴﺒﻴﺢ‬
‫ﻍ ﻟﻠﺠﺪﺍ ﹺﻝ ﻓﻴﻪ ﺍﻟﺸﱡﻴﻮﺥ ﺍ ِ‬
‫ﺣﺠْﻤﻪ ﺣﺘﱠﻰ ﻳﺘﻔﺮﱠ ﹶ‬
‫ﺏ ﰲ ﺍﻟﺼﻼﺓ ﻭﺣﺘﱠﻰ ﻳﺰﻋﻢ ﺃﻫﻠﹸﻪ‬ ‫ﻭﺍﻟﺘﻬﻠﻴﻞ ﻭﻗﺮﺍﺀِﺓ ﺍﻟﻘﺮﺁﻥ ﻭﻃﻮ ﹺﻝ ﺍﻻﻧﺘﺼﺎ ﹺ‬

‫ﺖ ﺃﻥﹼ ﺫﻟﻚ ﻛﻠﹼﻪ ﺳﻮﺍﺀٌ ﻃﺎﻟﺖ ﺍﳋﹸﺼﻮﻣﺔﹸ ﻣﻌَﻚ ﻭﺷﻐﻠﹾﺘﻨﺎ‬ ‫ﻕ ﻛ ﹺﻞ ﺑﺮﱟ ﻭﺍﺟﺘﻬﺎﺩ ﻓﺈ ﹾﻥ ﺯﻋﻤ َ‬
‫ﻕ ﺍﳊﺞﱢ ﻭﺍﳉﻬﺎﺩ ﻭﻓﻮ َ‬‫ﺃﻧﱠﻪ ﻓﻮ َ‬
‫ﺖ ﺫﻟﻚ ﻛﻠﱠﻪ ﺑﺎﻟﺬﻡﱢ ﻭ َﺟﻠﱠﻠﺘﻪ ﺑﺎﻟﻌﻴﺐ ﺻﺎﺭﺕ ﺍﳌﺼﻴﺒ ﹸﺔ ﻓﻴﻚ ﺃﺟﻞﱠ‬‫ﻬﺑﻤﺎ ﻋﻤّﺎ ﻫﻮ ﺃﻭﱃ ﺑﹺﻨﺎ ﻓﻴﻚ ﻋﻠﻰ ﺃﻧﱠﻚ ﺇﺫﺍ ﻋَﻤ ْﻤ َ‬
‫ﺖ ﺃﻥﱠ ﺫﻟﻚ ﺇﻧﱠﻤﺎ ﺟﺎﺯ ﻷﻧﱠﻬﻢ ﱂ ﻳﺬﻫﺒُﻮﺍ ﺇﱃ ﺃﲦﺎﻥ ﺍﻷﻋﻴﺎﻥ ﰲ ﺍﻷﺳﻮﺍﻕ ﻭﺇﱃ ﻋﻈﻢ‬ ‫ﻭﺍﻟﻌﺰﺍ ُﺀ ﻋﻨﻬﺎ ﺃﻋﺴﺮ ﻭﺇﻥ ﺯﻋﻤ َ‬
‫ﲔ ﻭﻳﻼِﺋﻢُ ﺍﻟﻨﻔﺲ ﻭﺃﻧﱠﻬﻢ ﺇﻧﱠﻤﺎ ﺫﻫﺒﻮﺍ ﺇﱃ ﻋﺎﻗﺒﺔ ﺍﻷﻣﺮ ﻓﻴﻪ ﻭﺇﱃ ﻧﺘﻴﺠﺘِﻪ ﻭﻣﺎ ﻳﺘﻮﻟﱠﺪ ﻋﻨﻪ ﻣﻦ‬
‫ﻕ ﺍﻟﻌ َ‬
‫ﺍﳊﺠﻢ ﻭﺇﱃ ﻣﺎ ﻳﺮﻭ ُ‬
‫ﻕ‬
‫ﻋﻠﻢ ﺍﻟﻨﱢﻬﺎﻳﺎﺕ ﻭﻣﻦ ﺑﺎﺏ ﺍﻟﻜﻞﱢ ﻭﺍﻟﺒﻌْﺾ ﻭﻛﺎﻥ ﻭﻳﻜﻮﻥ ﻭﻣﻦ ﺑﺎﺏ ﻣﺎ ﳛﻴﻂ ﺑﻪ ﺍﻟﻌﻠﻢ ﺃﻭ ﻣﺎ ﻳﻔﻀﻞ ﻋﻨﻪ ﻭﻣﻦ ﻓﹶﺮ ﹺ‬
‫ﻣﺎ ﺑﲔ ﻣﺬﺍﻫﺐ ﺍﻟﺪﱡﻫﺮﻳﱠﺔ ﻭﻣﺬﺍﻫﺐ ﺍﳌﻮﺣﱢﺪﻳﻦ ﻓﺈﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻌ ﹾﺬ ُﺭ ﻣﻘﺒﻮ ﹰﻻ ﻭﻫﺬﺍ ﺍﳊﻜﻢ ﺻﺤﻴﺤﺎﹰ ﻓﻜﺬﻟﻚ ﻧﻘﻮﻝ‬
‫ﺐ ﺻﻴﺪ ﻓﺪﻳﺘُﻪ ﺃﺭﺑﻌﻮﻥ‬‫ﺐ ﻟﻴﺲ ﻟﻪ ﺧﻄﺮٌ ﲦﲔ ﻭﻻ ﻗﹶﺪْﺭ ﰲ ﺍﻟﺼﺪ ﹺﺭ ﺟﻠﻴﻞ ﻷﻧﱠﻪ ﺇﻥ ﻛﺎﻥ ﻛﻠ َ‬ ‫ﰲ ﺍﻟﻜﻠﺐ ﻷﻥﱠ ﺍﻟﻜﻠ َ‬
‫ﺏ ُﺣﻖﱠ ﻋﻠﻰ ﺍﻟﻘﺎﺗﻞ ﺃﹶﻥ ﻳﺆﺩﱢﻳَﻪ‬‫ﺐ ﺩﺍ ﹴﺭ ﻓﺪﻳﺘُﻪ ﺯﹺﻧﺒﻴ ﹲﻞ ﻣﻦ ﺗﺮﺍ ﹴ‬
‫ﻉ ﻓﺪﻳﺘُﻪ ﺷﺎﺓ ﻭﺇﻥ ﻛﺎﻥ ﻛﻠ َ‬ ‫ﺿ ْﺮ ﹴ‬
‫ﺩِﺭﳘﹰﺎ ﻭﺇﻥ ﻛﺎﻥ ﻛﻠﺐ َ‬
‫ﺐ ﺍﻟﺪﺍﺭ ﺃﻥ ﻳﻘﺒﻠﹶﻪ ﻓﻬﺬﺍ ﻣﻘﺪﺍ ُﺭ ﻇﺎ ﻫِﺮ ﺣﺎﻟﻪ ﻭﻣُﻔﺘﱠﺸِﻪ ﻭﻛﻮﺍ ِﻣﻦُ ﺧِﺼﺎﻟﻪ ﻭﺩﻓﺎِﺋﻦُ ﺍﳊﻜﻤ ِﺔ ﻓﻴﻪ‬
‫ﻭ ُﺣﻖﱠ ﻋﻠﻰ ﺻﺎﺣ ﹺ‬
‫ﺕ ﻋﻠﻰ ﻋﺠﻴﺐ ﺗﺪﺑﲑ ﺍﻟﺮﺏﱢ ﺗﻌﺎﱃ ﺫﻛﺮُﻩ ﻓﻴﻪ ﻋﻠﻰ ﺧﻼﻑ ﺫﻟﻚ ﻓﻠﺬﻟﻚ ﺍﺳﺘﺠﺎﺯُﻭﺍ ﺍﻟﻨﱠﻈﹶﺮ ﰲ ﺷﺄﻧﻪ‬ ‫ﻭﺍﻟﱪﻫﺎﻧﺎ ُ‬
‫ﺐ‬
‫ﺐ ﺇﺫﺍ ﻛﺎ ﹶﻥ ﻓﻴﻪ ﻣﻊ ﺧُﻤﻮﻟﻪ ﻭﺳﻘﻮﻃِﻪ ﻣِﻦ ﻋﺠﻴ ﹺ‬ ‫ﻭﺍﻟﺘﻤﺜﻴ ﹶﻞ ﺑﻴﻨَﻪ ﻭﺑﲔ ﻧﻈﲑﻩ ﻭﺗﻌﻠﻢ ﺃﻳﻀﹰﺎ ﻣﻊ ﺫﻟﻚ ﺃ ﹶﻥ ﺍﻟﻜﻠ َ‬
‫ﺍﻟﺘﺪﺑﲑ ﻭﺍﻟﻨﻌﻤ ِﺔ ﺍﻟﺴﺎﺑﻐ ِﺔ ﻭﺍﳊﻜﻤ ِﺔ ﺍﻟﺒﺎﻟﻐﺔ ﻣﺜ ﹸﻞ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ‬
 ‫ﺤ َﻤ َﺪ ﺍﻟﻠﹼ ُﻪ ﺗﻌﺎﱃ ﻋﻠﻰ ﻣﺎ ﺃﻭ َﺩﻋَﻪ ﻣﻦ‬
‫ﺕ ﻭﺍﻷﺭﺽ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﺃﺣﻖﱡ ﺑﺄ ﹾﻥ ﻳُﻔﻜﺮ ﻓﻴﻪ ﻭﻳُ ْ‬‫ﺍﻟﺬﻱ ﻟﻪ ﺧﻠﻖ ﺍﻟﻠﹼﻪ ﺍﻟﺴﻤﻮﺍ ِ‬
‫ﺍﳊﻜﻤ ِﺔ ﺍﻟﻌﺠﻴﺒ ِﺔ ﻭﺍﻟﻨﱢﻌﻤﺔ ﺍﻟﺴﺎﺑﻐﺔ ‪.‬‬
‫ﻭﻗﻠﺖ ‪ :‬ﻭﻟﻮ ﻛﺎﻥ ﺑﺪ ﹸﻝ ﺍﻟﻨﻈ ﹺﺮ ﻓﻴﻬﻤﺎ ﺍﻟﻨﻈ َﺮ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﰲ ﻧﻔﻲ ﺍﻟﺘﺸﺒﻴﻪ ﻭﰲ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ ﻭﰲ (‬
‫ﺏ‪.‬‬
‫ﺍﻟﺘﻌﺪﻳﻞ ﻭﺍﻟﺘﺠﻮﻳﺮ ﻭﰲ ﺗﺼﺤﻴﺢ ﺍﻷﺧﺒﺎﺭ ﻭﺍﻟﺘﻔﻀﻴ ﹺﻞ ﺑﲔ ﻋﻠﻢ ﺍﻟﻄﺒﺎﺋﻊ ﻭﺍﻻﺧﺘﻴﺎﺭ ﻟﻜﺎﻥ ﺃﺻﻮ َ‬
‫ﺕ ﺇﱃ ﺭﺟﺎ ﹴﻝ ﻻ ﺻﻨﺎﻋ ﹶﺔ ﳍﻢ ﻭﻻ ﲡﺎﺭ ﹶﺓ ﺇﻻﱠ ﺍﻟﺪﻋﺎﺀ ﺇﱃ ﻣﺎ ﺫﻛﺮﺕ‬ ‫ﺐ ﺃﻧﱠﻚ َﻋ َﻤ ْﺪ َ‬
‫ﺩﻓﺎﻉ ﻋﻦ ﺍﳌﺘﻜﻠﻤﲔ ﻭﺍﻟﻌﺠ ُ‬
‫ﺐ ﻓﻴﻪ ﻭﺍﻟﻮﻻﻳﹸﺔ ﻭﺍﻟﻌﺪﺍﻭ ﹸﺓ ﻓﻴﻪ ﻭﻻ ﳍ ْﻢ ﻟﹶﺬﹼﺓﹲ ﻭﻻ َﻫﻢﱞ ﻭﻻ ﻣﺬﻫﺐٌ ﻭﻻ ﳎﺎﺯٌ‬
‫ﺿ ُﻊ ﺍﻟﻜﺘ ﹺ‬‫ﻭﺍﻻﺣﺘﺠﺎﺝُ ﳌﺎ ﻭﺻﻔﺖ ﻭﺇﻻﱠ ﻭ ْ‬
‫ﲔ ﺍﻟﻜﻞﱢ ﺑﺈﻋﻄﺎﺀ ﻛﻞﱢ ﺷﻲﺀ ﻧﺼﻴﺒﻪ ﺣﺘﱠﻰ‬ ‫ﲔ ﺍﳉﻤﻴ ﹺﻊ ﺑﺎﳊِﺼﺺ ﻭَﻳ ْﻌﺪِﻟﻮﺍ ﺑ َ‬
‫ﺇﻻ ﻋﻠﻴ ِﻪ ﻭﺇﻟﻴﻪ ﻓﺤﲔ ﺃﹶﺭﺍﺩُﻭﺍ ﺃﻥ ﻳُ ﹶﻘﺴﱢﻄﹸﻮﺍ ﺑ َ‬
‫ﺖ‬
‫ﺖ ﺑﺎﻟﺘﻌﻨﱡ ِ‬
‫ﺿ َ‬
‫ﳊﻜﹶﻢ ﻭﺍﳌﺴﺘﻮ ُﺭ ﻣﻦ ﺍﻟﺘﺪﺑﲑ ﺍﻋﺘﺮ ْ‬ ‫ﻂ ﺟﺎﻣﻌﹰﺎ ﻭﻳﻈﻬ َﺮ ﺑﺬﻟﻚ ﺍﳋﻔﻲﱡ ﻣﻦ ﺍ ِ‬ ‫ﻼ ﻭﺍﻟﺘﻘﺴﻴ ﹸ‬ ‫ﻳﻘ َﻊ ﺍﻟﺘﻌﺪﻳ ﹸﻞ ﺷﺎﻣ ﹰ‬
‫ﻚ ﺃﺩﻳﺐٌ ﻭﺷﺎَﻳﻌَﻚ ﺣﻜﻴﻢ ‪.‬‬ ‫ﺏ ﺭﺃَﻳ َ‬
‫ﺖ ﺍﳋﻄﺐ ﻣﻦ ﻏﲑ ﺃ ﹾﻥ ﻳﻜﻮﻥ ﺻﻮﱠ َ‬ ‫ﻭﺍﻟﺘﻌﺠﱡﺐ ﻭﺳﻄﹼﺮﺕ ﺍﻟﻜﻼ َﻡ ﻭﺃﻃﻠ َ‬
‫ﺖ ﻷﺷﺪﱠ ﻣﻨﻪ ﻭﻟﻜﻨﱠﺎ ﻧﺴﺘﺄﻧﹺﻲ ﺑﻚ‬‫ﻆ ﻣﻨﻪ ﻭﺗﻌﺮﱠﺿ َ‬ ‫ﺖ ﺃﻏﻠ ﹶ‬
‫ﻼ ﻗﺪ ﺍﺳﺘﻮﺟﺒ َ‬ ‫ﻧﺴﻚ ﻃﻮﺍﺋﻒ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﺳﺄﺿﺮﹺﺏ ﻟﻚ ﻣﺜ ﹰ‬
‫ﳉﻤَﺎﻝ ﻭﳛﺘﺴِﺒﻮﻥ‬ ‫ﻒ ﻣﻨﻬﻢ ُﻧﺴْﻜﹰﺎ ﻳﻌﺘﻤِﺪﻭﻥ ﻋﻠﻴﻪ ﰲ ﺍ ﹶ‬‫ﻭﻧﻨَﺘ ِﻈﺮُ ﺃ ﻭْﺑَﺘَﻚ َﻭ َﺟ ْﺪﻧَﺎ ﳉﻤﻴ ﹺﻊ ﺃﻫ ﹺﻞ ﺍﻟﻨﱠﻘﺺ ﻭﻷﻫ ﹺﻞ ﻛﻞﱢ ﺻِﻨ ٍ‬
‫ﻒ ﺍﻷﺻﻞ‬ ‫ﺑﻪ ﰲ ﺍﻟﻄﺎﻋﺔ ﻭﻃﻠﹶﺐ ﺍﳌﺜﹸﻮﺑﺔ ﻭﻳﻔﺰَﻋﻮﻥ ﺇﻟﻴﻪ ﻋﻠﻰ ﻗ ْﺪ ﹺﺭ ﻓﺴﺎ ِﺩ ﺍﻟﻄﱢﺒﺎﻉ ﻭﺿﻌ ِ‬

‫ﻒ ﻭﻣﻊ ﻛﺜﺮﺓ ﺍﻟﺘﻘﻠﱡﺐ ﻭﺍﻹﻗﺪﺍﻡ َﻣ َﻊ ﺃ ﻭّ ﹺﻝ ﺧﺎﻃﺮ ‪ :‬ﻓﻨُﺴﻚ‬

‫ﺖ ﻭﺍﻟﺘﻮﱡﻗ ِ‬ ‫ﻭﺍﺿﻄﺮﺍﺏ ﺍﻟﻔﺮْﻉ ﻣﻊ ﺧﺒْﺚ ﺍﳌﻨﺸﺄ ﻭﻗﻠﱠ ِﺔ ﺍﻟﺘﺜﺒﱡ ِ‬
‫ﺱ ﺑﺎﻟﺮﱢﻳﺒﺔ ﻭﻳﺘﺰﻳﱠ َﻦ ﺑﺈﺿﺎﻓ ِﺔ ﻣﺎ ﳚ ُﺪ ﰲ ﻧﻔﺴﻪ ﺇﱃ ﺧَﺼﻤﻪ ﺧﻮﻓﹰﺎ‬
‫ﺏ ﻣﻦ ﺍﳌﺘﻜﻠﱢﻤﲔ ﺃ ﹾﻥ ﻳﺘﺤﻠﱠﻰ ﺑﺮﻣْﻲ ﺍﻟﻨﺎ ﹺ‬ ‫ﺐ ﺍﳌﺮﺗﺎ ﹺ‬
‫ﺍﳌﹶﺮﻳ ﹺ‬
‫ﻣﻦ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﻗﺪ ﻓﻄِﻦ ﻟﻪ ﻓﻬﻮ ﻳﺴُﺘ ُﺮ ﺫﻟﻚ ﺍﻟﺪﺍ َﺀ ﺑﺮ ْﻣ ﹺﻲ ﺍﻟﻨﺎﺱ ﺑﻪ ‪.‬‬
‫ﻚ ﺍﳋﺎﺭﺟﻲﱢ ﺍﻟﺬﻱ ﻳﺘﺤﻠﱠﻰ ﺑﻪ ﻭﻳﺘﺰﻳﱠﺎ ﲜﻤﺎﻟﻪ ﺇﻇﻬﺎ ُﺭ ﺍﺳﺘﻌﻈﺎ ﹺﻡ ﺍﳌﻌﺎﺻﻲ ﰒ ﻻ ﻳَﻠﺘﻔِﺖ ﺇﱃ ﳎﺎﻭﺯَﺓ ﺍﳌﻘﺪﺍ ﹺﺭ ﻭﺇﱃ‬ ‫ﻭﻧُﺴ ُ‬
‫ﻇﹸ ﹾﻠ ﹺﻢ ﺍﻟﻌﺒﺎﺩ ﻭﻻ ﻳﻘِﻒ ﻋﻠﻰ ﺃﻥﱠ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻻ ﳛﺐﱡ ﺃﻥ َﻳ ﹾﻈ ِﻠ َﻢ ﺃﻇﻠ َﻢ ﺍﻟﻈﱠﺎﳌﲔ ﻭﺃﻥﱠ ﰲ ﺍﳊﻖﱢ ﻣﺎ ﻭ ِﺳ َﻊ ﺍﳉﻤﻴﻊ ‪.‬‬
‫ﳊﺴْﺒﺔ ﻭﻗﺪ ﻗﺎﻟﻮﺍ ‪:‬‬‫ﻂ ﻟﺴﺎﻧَﻪ ﺑﺎ ِ‬
‫ﻭﻧﺴْﻚ ﺍﳋﹸﺮﺍﺳﺎﱐﱢ ﺃﻥ ﻳُﺤﺞﱠ ﻭَﻳﻨَﺎﻡ ﻋﻠﻰ ﻗﻔﺎﻩ ﻭﻳﻌﻘﺪ ﺍﻟﺮﱢﻳﺎﺳﺔ ﻭﻳﺘﻬﻴﱠﺄ ﻟﻠﺸﱠﻬﺎﺩﺓ ﻭﻳﺒﺴُ ﹶ‬
‫ﺡ‬
‫ﻚ ﺍﻟﻮﺿﻴ ُﻊ ﺗﻜﺒﱠﺮ ﻭﺗﻔﺴﲑُﻩ ﻗﺮﻳﺐٌ ﻭﺍﺿﺢ ﻭﻧُﺴْﻚ ﺍﻟَﺒﻨَﻮﻱ ﻭﺍﳉﻨﺪﻱﱢ ﻃﺮ ُ‬ ‫ﺴ َ‬
‫ﺿ َﻊ ﻭﺇﺫﺍ ﻧ َ‬
‫ﻒ ﺗﻮﺍ َ‬
‫ﺇﺫﺍ ﻧَﺴَﻚ ﺍﻟﺸﱠﺮﻳ ُ‬
‫ﺼﻲﱢ ﹸﻟﺰُﻭﻡ ﹶﻃ َﺮﺳُﻮﺱ‬
‫ﳋ ِ‬
‫ﺍﻟﺪﻳﻮﺍ ِﻥ ﻭﺍﻟﺰﱢﺭﺍﻳ ﹸﺔ ﻋﻠﻰ ﺍﻟﺴﱡﻠﻄﺎﻥ ﻭﻧﺴﻚ ﺩَﻫﺎﻗِﲔ ﺍﻟﺴﱠﻮﺍ ِﺩ ﺗﺮ ُﻙ ﺷُﺮْﺏ ﺍﳌﻄﺒﻮﺥ ﻭُﻧﺴْﻚ ﺍ ﹶ‬
‫ﻭﺇﻇﻬﺎ ُﺭ ﳎﺎ َﻫ َﺪِﺓ ﺍﻟﺮﻭﻡ ﻭﻧُﺴﻚ ﺍﻟﺮﺍﻓﻀﻲﱢ ﺗﺮ ُﻙ ﺍﻟﻨﺒﻴﺬ ﻭﻧﺴﻚ ﺍﻟﺒﺴﺘﺎﱐﱢ ﺗﺮ ُﻙ َﺳﺮﹺﻗﺔ ﺍﻟﺜﱠﻤﺮ ﻭﻧُﺴْﻚ ﺍﳌﻐﻨﱢﻲ ﺍﻟﺼﱠﻼ ﹸﺓ ﰲ‬
‫ﺍﳉﻤﺎﻋﺔ ﻭﻛﺜﺮ ﹸﺓ ﺍﻟﺘﺴﺒﻴﺢ ﻭﺍﻟﺼﻼ ﹸﺓ ﻋﻠﻰ ﺍﻟﻨﱯﱢ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.‬‬
‫ﻭﻧﺴﻚ ﺍﻟﻴﻬﻮ ِﺩﻱﱢ ﺍﻟﺘﺸﺪﱡ ُﺩ ﰲ ﺍﻟﺴﱠﺒْﺖ ﻭﺇﻗﺎﻣﺘﻪ ‪( .‬‬
‫ﻼ ﻳﺒﻐﺾ ﺍﻟﻌﻤﻞ‬
‫ﻚ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺇﺫﺍ ﻛﺎﻥ ﻓﺴ ﹰ‬ ‫ﰲ ﺍﳌﻈ ﹺﻬ ُﺮ ﺍﻟﻨﱡﺴ َ‬
‫ﻭﺍﻟﺼﻮ ﱡ‬

‫ﺱ ﻟﻪ ‪.‬‬
‫ﻼ ﻭﺟﻌﻞ ﻣﺴﺄﻟﺘَﻪ ﻭﺳﻴﻠﺔ ﺇﱃ ﺗﻌﻈﻴﻢ ﺍﻟﻨﺎ ﹺ‬
‫ﺗﻄﺮﻑ ﻭﺃﻇﻬﺮ ﲢﺮ َﱘ ﺍﳌﻜﺎﺳﺐ ﻭﻋﺎﺩ ﺳﺎﺋ ﹰ‬
‫ﻼ ﻧ ﹾﺬ ﹰﻻ ﻣﺒﻐِﻀﹰﺎ ﻟﻠﻌﻤَﻞ ﻭﺗﺮ ﻫﱠﺐ ﻭﹶﻟﺒﹺﺲ ﺍﻟﺼﱡﻮﻑ ﻷﻧﱠﻪ ﻭﺍﺛ ٌﻖ ﺃﻧﱠﻪ ﻣﱴ ﻟﺒﹺﺲ ﻭﺗﺰﻳﱠﺎ ﺑﺬﻟﻚ‬‫ﱐ ﻓﺴ ﹰ‬ ‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻨﱠﺼﺮﺍ ﱡ‬
‫ﺐ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻴُﺴ ﹺﺮ ﻭﺍﻟﺜﱠﺮﻭﺓ ﻣﻨﻬﻢ ﺃﻥ ﻳﻌُﻮﻟﹸﻮﻩ‬
‫ﺍﻟﺰﱢﻱﱢ ﻭﲢﻠﱠﻰ ﺑﺬﻟﻚ ﺍﻟﻠﱢﺒﺎﺱ ﻭﺃﻇﻬﺮ ﺗﻠﻚ ﺍﻟﺴﱢﻴﻤﺎ ﺃﻧﱠﻪ ﻗﺪ ﻭ َﺟ َ‬
‫ﻼ ﺣﱴ ﺍﺳﺘﻄﺎﻝ ﺑﺎﳌﺮﺗﺒﺔ ‪.‬‬ ‫ﺢ ﺍﻟﻜِﻔﺎﻳﹶﺔ ﺑﺎﻃ ﹰ‬
‫ﻭَﻳ ﹾﻜﻔﹸﻮﻩ ﰒﱠ ﻻ ﻳﺮﺿﻰ ﺑﺄ ﹾﻥ ﺭَﺑ َ‬
‫ﺐ ﺃﻫ ﹶﻞ ﺍﻟﱪﺍﺀﺓ ﻇﻦﱠ ﺃﻧﱠﻪ ﻗﺪ ﺣ ﻮﱠﻝ ﺭﻳﺒﺘَﻪ ﺇﱃ ﺧَﺼﻤﻪ ﻭﺣ ﻮﱠﻝ ﺑﺮﺍﺀﹶﺓ ﺧﺼﻤِﻪ ﺇﻟﻴﻪ ﻭﺇﺫﺍ ﺻﺎﺭ‬ ‫ﻓﺈﺫﺍ ﺭﻣﻰ ﺍﳌﺘﻜﻠﱢ ُﻢ ﺍﳌﺮﻳ ُ‬
‫ﻒ ﻋﻠﻰ ﺍﻟﻨﱢﻬﺎﻳﺔ ﻓﺎﺣﺬﹶﺭ ﺃﻥ ﺗﻜﻮ ﹶﻥ ﻣﻨﻬﻢ ﻭﺍﻋ ﹶﻠ ْﻢ‬
‫ﻛ ﱡﻞ ﻭﺍﺣ ٍﺪ ﻣﻦ ﻫﺬﻩ ﺍﻷﺻﻨﺎﻑ ﺇﱃ ﻣﺎ ﺫﻛﺮﻧﺎ ﻓﻘﺪ ﺑﻠﻎ ﺍﻷﻣﻨﻴﱠﺔ ﻭﻭﹶﻗ َ‬
 ‫ﻚ ﻗﺪ ﺃﺷﺒﻬﺘﻬﻢ ﰲ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻭﺿﺎﺭﻋﺘَﻬﻢ ﰲ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ‪.‬‬ ‫ﺃﻧﱠ َ‬
‫ﺾ ﺍﻟﻔﺮْﻕ ‪.‬‬
‫ﲔ ﻣﺎ ﺫﻛﺮﻧﺎ ﺑﻌ ُ‬ ‫ﳑﺎ ﻗﺪﱠ ْﻣﻨَﺎ ﺫﻛﺮَﻩ ﻭﺑﻴﻨَﻪ ﻭﺑ َ‬
‫ﱪ ﻋﻠﻰ ﺍﳍﹸﻮ ِﻥ ﻣﻦ ﻛﹶﻠﺐ ﻭﺃﺣﺬﺭ ﻣﻦ َﻋ ﹾﻘﻌَﻖ‬
‫ﻳﻘﺎﻝ ‪ :‬ﺃﺟﺮﺃ ﻣﻦ ﺍﻟﻠﻴﺚ ﻭﺃﺟَﺒﻦُ ﻣﻦ ﺍﻟﺼﱢ ﹾﻔﺮﹺﺩ ﻭﺃﺳﺨَﻰ ِﻣ ْﻦ ﻻﻓِﻈﺔ ﻭﺃﺻ ُ‬
‫ﳊﻤَﺰ ﻭﺃﺷﺪﱡ ﻋﺪﺍﻭﹰﺓ‬
‫ﺐﺍ ﹶ‬
‫ﻭﺃﹶﺯﻫﻰ ﻣِﻦ ﻏﺮﺍﺏ ﻭﺃﺻﻨَﻊ ﻣﻦ ﺳُﺮﻓﹶﺔ ﻭﺃﻇﻠﻢ ﻣﻦ ﺣﻴﱠﺔ ﻭﺃﻏﺪَﺭ ﻣﻦ ﺍﻟﺬﺋﺐ ﻭﺃﺧﺒَﺚ ﻣﻦ ﺫِﺋ ﹺ‬
‫ﺐ ﻋﻠﻰ‬‫ﻍ ﻣﻦ ﺛﻌﻠﺐ ﻭﺃﲪ ُﻖ ﻣﻦ ﺣُﺒﺎﺭﻯ ﻭﺃﻫﺪﻯ ﻣﻦ ﻗﻄﺎﺓ ﻭﺃﻛ ﹶﺬﺏُ ﻣِﻦ ﻓﺎﺧﺘﺔ ﻭﺃﻷ ُﻡ ﻣﻦ ﻛﻠ ﹴ‬
‫ﻣﻦ ﻋﻘﺮﺏ ﻭﺃﺭﻭ ﹸ‬
‫ﺟﻴﻔﺔ‬

‫ﺿﻞﹼ ﻣﻦ ﻭَﺭَﻝ ﻭﺃﺿ ﱡﻞ‬

‫ﺿﺐﱟ ﻭﺃﺑﺮﱡ ﻣﻦ ِﻫﺮﱠﺓ ﻭﺃ ْﻧﻔﹶﺮ ﻣﻦ ﺍﻟﻈﻠﻴﻢ ﻭﺃ َ‬
‫ﲨﻊُ ﻣﻦ ﹶﺫﺭّﺓ ﻭﺃﺿ ﱡﻞ ﻣﻦ ﺣِﻤﺎﺭ ﺃﻫﻠﻲ ﻭﺃﻋﻖﱡ ﻣﻦ َ‬
‫ﻭﺃ َ‬
‫ﻣﻦ ﺿﺐﱟ ﻭﺃﻇﻠﻢ ﻣﻦ ﺍﳊﻴﱠﺔ ‪.‬‬
‫ﻓﻴﻌﺒﱢﺮﻭﻥ ﻋﻦ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺑﻌﺒﺎﺭ ٍﺓ ﻛﺎﻟﻌﺒﺎﺭﺓ ﻋﻦ ﺍﻟﻨﺎﺱ ﰲ ﻣﻮﺍﺿﻊ ﺍﻹﺣﺴﺎﻥ ﻭﺍﻹﺳﺎﺀﺓ ﺣﺘﱠﻰ ﻛﺄﻧﱠﻬﻢ ﻣﻦ ﺍﳌﻠﻮﻣِﲔ‬
‫ﺏ ﺍﻵﺧَﺮ ﺑﺪﻭ ِﻥ ﻫﺬﺍ ﺍﻟﺘﻌﺒﲑ ﻭﳚﻌﻠﻮ ﹶﻥ ﺧﺒَﺮﻫﻢ ﻣﻘﺼﻮﺭﹰﺍ ﻋﻠﻰ ﻣﺎ ﰲ ﺍﳋِﻠﻘﺔ ﻣﻦ‬ ‫ﻭﺍﳌﺸﻜﻮﺭﻳﻦ ﰒ ﻳﻌﺒﱢﺮﻭﻥ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎ ﹺ‬
‫ﺍﻟﻐﺮﻳﺰﺓ ﻭﺍﻟﻘﹸﻮﻯ ﻓﻴﻘﻮﻟﻮﻥ ‪ :‬ﺃﺑﺼ ُﺮ ﻣﻦ ﻋُﻘﺎﺏ ﻭﺃﲰ ُﻊ ﻣﻦ ﻓﺮَﺱ ﻭﺃﻃﻮ ﹸﻝ ﺫﻣﺎ ًﺀ ﻣﻦ ﺿﺐﱟ ﻭﺃﺻﺢﱡ ﻣﻦ ﺍﻟﻈﻠﻴﻢ ‪.‬‬
‫ﺸﺒﹺﻪ ﺍﻟﻌﺒﺎﺭﹶﺓ ﻋﻦ ﺍﳊﻤﺪ ﻭﺍﻟﺬﻡﱢ ﻭﺍﻷ ﻭﱠﻝ ﻳُﺸﺒﹺﻪ ﺍﻟﻌﺒﺎﺭ ﹶﺓ ﻋﻦ ﺍﻟﻼﺋﻤ ِﺔ ﻭﺍﻟﺸﻜﺮ ﻭﺇﻧﱠﻤﺎ ﻗﻠﻨﺎ ﺫﻟﻚ ﻷﻥﱠ ﻛﻞﹼ‬
‫ﻭﺍﻟﺜﺎﱐ ﻳ ْ‬
‫ﻣﺸﻜﻮ ﹴﺭ ﳏﻤﻮﺩ ﻭﻟﻴﺲ ﻛ ﱡﻞ ﳏﻤﻮ ٍﺩ ﻣﺸﻜﻮﺭﹰﺍ ﻭﻛ ﱡﻞ ﻣﻠﻮ ﹴﻡ ﻣﺬﻣﻮﻡ ﻭﻟﻴﺲ ﻛ ﱡﻞ ﻣﺬﻣﻮ ﹴﻡ ﻣﻠﻮﻣﹰﺎ ﻭﻗﺪ ﳛﻤﺪﻭﻥ ﺍﻟﺒَﻠ َﺪ ﹶﺓ‬
‫ﻭﻳﺬﻣﱡﻮﻥ ﺍﻷﺧﺮﻯ ﻭﻛﺬﻟﻚ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ﻭﻟﻴﺲ ﺫﻟﻚ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﻠﹼﻮﻡ ﻭﻻ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﺸﻜﺮ ﻷﻥﱠ ﺍﻷﺟْﺮ ﻻ‬
‫ﻳﻘﻊ ﺇﻻﱠ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﺘﺨﻴﱡﺮ ﻭﺍﻟﺘﻜﻠﱡﻒ ﻭﺇﻻﱠ ﻋﻠﻰ ﻣﺎ ﻻ ﻳُﻨﺎﻝ ﺇﻻﹼ ﺑﺎﻻﺳﺘﻄﺎﻋﺔ ﻭﺍﻷ ﻭﱠ ﹸﻝ ﺇﻧﱠﻤﺎ ﻳُﻨﺎ ﹸﻝ ﺑﺎﳋِﻠﻘﺔ ﻭﲟﻘﺪﺍ ﹴﺭ ﻣﻦ‬
‫ﻼ ﻛﻤﺎ ﺃﻧّﻪ ﻟﻴﺲ ﻛ ﱡﻞ ﻗﹸ ﻮﱠ ٍﺓ ﺗﺴﻤﱠﻰ ﺍﺳﺘﻄﺎﻋﺔ ﻭﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻋﻠﻢ ‪( .‬‬
‫ﺍﳌﻌﺮﻓﺔ ﻭﻻ ﻳﺒﻠﻎ ﺃ ﹾﻥ ﻳﺴﻤﱠﻰ ﻋ ﹾﻘ ﹰ‬

‫ﺏ(‬
‫ﺐ ﺍﻟﺪﻳﻚ ﻣﻦ ﺫﻡﱢ ﺍﻟﻜﻼ ﹺ‬
‫) ﻣﺎ ﺫﻛﺮ ﺻﺎﺣ ُ‬

‫ﻭﺗﻌﺪﺩ ﺃﺻﻨﺎﻑ ﻣﻌﺎﻧﻴﻬﺎ‬

‫ﻭﺗﻌﺪﺍﺩ ﺃﺻﻨﺎﻑ ﻣﻌﺎﻳﺒﻬﺎ ﻭﻣﺜﺎﻟﺒﻬﺎ ﻣِﻦ ﻟﺆﻣﻬﺎ ﻭﺟﺒﻨﻬﺎ ﻭﺿﻌْﻔﻬﺎ ﻭﺷﺮَﻫﻬﺎ ﻭﻏ ْﺪﺭﹺﻫﺎ ﻭَﺑﺬﹶﺍﺋِﻬﺎ ﻭﺟﻬْﻠﻬﺎ ﻭﺗﺴﺮﱡﻋِﻬﺎ‬
‫ﻭﻧﺘْﻨﻬﺎ ﻭﻗﺬﹶﺭﻫﺎ ﻭﻣﺎ ﺟﺎﺀ ﰲ ﺍﻵﺛﺎﺭ ﻣﻦ ﺍﻟﻨﱠﻬْﻲ ﻋ ﹺﻦ ﺍﲣﺎﺫﻫﺎ ﻭﺇﻣﺴﺎﻛﻬﺎ ﻭﻣﻦ ﺍﻷَﻣْﺮ ﺑﻘْﺘﻠِﻬﺎ ﻭﻃﺮﺩﻫﺎ ﻭﻣﻦ ﻛﺜﺮ ِﺓ‬
‫ﺢ ﻣﻌﺎﻇﻠﺘِﻬﺎ َﻭﻣِﻦ ﲰﺎﺟﺔ ﻧُﺒﺎﺣِﻬﺎ ﻭﻛﺜﺮﺓ ﺃﺫﺍﻫﺎ‬ ‫ﺟﻨﺎﻳﺎﻬﺗﺎ ﻭﻗﻠﱠﺔ َﺭﺩﱢﻫﺎ ﻭﻣِﻦ ﺿﺮﺏ ﺍﳌﺜﹶﻞ ﺑﻠﺆﻣﻬﺎ ﻭﻧﺬﺍﻟﺘﻬﺎ ﻭﻗﺒﺤِﻬﺎ ﻭﻗ ْﺒ ﹺ‬
‫ﺐ ﻭﺍﳊﻴﻮﺍﻥ ﺍﳌﻠﻔﹼﻖ ‪ :‬ﻛﺎﻟﺒﻐْﻞ ﰲ‬ ‫ﺱ ﻭﺃﻧﱠﻬﺎ ﻛﺎﳋﻠﹾﻖ ﺍﳌﺮﻛﹼ ﹺ‬ ‫ﻭﺗﻘﺬﱡﺭ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺩﻧﻮﱢﻫﺎ ﻭﺃﻧّﻬﺎ ﺗﺄﻛﻞ ﳊﻮ َﻡ ﺍﻟﻨﺎ ﹺ‬
‫ﳉﻦّ ﻭﺃﻧّﻬﺎ‬
‫ﳊﻦﱢ ﺩﻭﻥ ﺍ ِ‬
‫ﺍﻟﺪﻭﺍ ﺏﱢ ﻭﻛﺎﻟﺮﺍ ِﻋﱯﱢ ﰲ ﺍﳊﻤﺎﻡ ﻭﺃﻧّﻬﺎ ﻻ ﺳﺒﻊٌ ﻭﻻ ﻬﺑﻴﻤﺔ ﻭﻻ ﺇﻧﺴﻴﱠﺔﹲ ﻭﻻ ﹺﺟﻨﱢﻴﱠﺔ ﻭﺃﻧﱠﻬﺎ ﻣﻦ ﺍ ِ‬
‫ﳉﻦﱢ ﻭﻧﻮﻉٌ ﻣﻦ ﺍﳌِﺴْﺦ ﻭﺃﻧﱠﻬﺎ ﺗﻨﺒُﺶ ﺍﻟﻘﺒﻮ َﺭ ﻭﺗﺄ ﹸﻛ ﹸﻞ ﺍﳌﻮﺗﻰ ﻭﺃﻧﱠﻬﺎ ﻳﻌﺘﺮﻳﻬﺎ ﺍﻟ ﹶﻜﹶﻠﺐُ ﻣِﻦ ﺃﻛﻞ ﳊﻮﻡ ﺍﻟﻨﺎﺱ ‪.‬‬ ‫ﻣﻄﺎﻳﺎ ﺍ ِ‬
‫ﻚ ﺣﻜﹶﻴﻨﺎ ﻗﻮ ﹶﻝ ﻣﻦ ﻋﺪﱠﺩ ﳏﺎﺳَﻨﻬﺎ ﻭﺻﻨّﻒ ﻣﻨﺎﻗﺒﻬﺎ ﻭﺃﺧﺬﹾﻧﺎ ِﻣ ْﻦ ﺫﻛﺮ ﺃﲰﺎﺋِﻬﺎ ﻭﺃﻧﺴﺎﻬﺑﺎ ﻭﺃﻋﺮﺍﻗﻬﺎ‬ ‫ﻓﺈﺫﺍ ﺣﻜ ْﻴﻨَﺎ ﺫﻟ َ‬
‫ﻭﺗﻔﺪﻳﺔ ﺍﻟﺮﺟﺎﻝ ﺇﻳﱠﺎﻫﺎ‬

‫ﺴﺒﹺﻬﺎ ﻭﺣﺮﺍﺳﺘﻬﺎ ﻭﻭﻓﺎﺋﻬﺎ ﻭﺇﻟﹾﻔﻬﺎ ﻭﲨﻴ ﹺﻊ ﻣﻨﺎﻓﻌﻬﺎ ﻭﺍﳌﺮﺍﻓﻖ ﺍﻟﱵ ﻓﻴﻬﺎ ﻭﻣﺎ ﺃﹸﻭﺩِﻋﺖ ﻣﻦ‬
‫ﻭﺍﺳﺘﻬﺘﺎﺭﻫﻢ ﻬﺑﺎ ﻭﺫﻛﺮ ﻛ ْ‬
‫ﺍﳌﻌﺮﹺﻓﺔ ﺍﻟﺼﺤﻴﺤﺔِ ﻭﺍﻟ ِﻔﻄﹶﻦ ﺍﻟﻌﺠﻴﺒﺔ ﻭﺍﳊﺲﱢ ﺍﻟﻠﻄﻴﻒ ﻭﺍﻷﺩﺏ ﺍﶈﻤﻮﺩ ﻭﺫﻟﻚ ِﺳﻮﻯ ﺻِﺪﻕ ﺍﻻﺳﺘﺮﻭﺍﺡ ﻭﺟَﻮ َﺩِﺓ‬
 ‫ﺼﻮَﺭ ﺃﺭﺑﺎﻬﺑﺎ ﻭﺟﲑﺍﻬﻧﺎ ﻭﺻﱪﹺﻫﺎ ﻭﻣﻌﺮﻓﺘِﻬﺎ ﲝُﻘﻮﻕ ﺍﻟﻜﺮﺍﻡ‬ ‫ﺍﻟﺸﻢﱢ ﻭﺫِﻛﹾﺮ ﺣﻔﻈﻬﺎ ﻭَﻧﻔﹶﺎﺫﻫﺎ ﻭﺍﻫﺘﺪﺍﺋِﻬﺎ ﻭﺇﺛﺒﺎﺗِﻬﺎ ﻟ ُ‬
‫ﻭﺇﻫﺎﻧﺘﻬﺎ ﺍﻟﻠﺌﺎﻡ ﻭﺫﻛﺮ ﺻﺒْﺮﻫﺎ ﻋﻠﻰ ﺍﳉﻔﺎ ﻭﺍﺣﺘﻤﺎﳍﺎ ﻟﻠﺠﻮﻉ ﻭﺫﻛﺮ ﺫِﻣﺎﻣﻬﺎ ﻭﺷﺪﱠِﺓ َﻣ ْﻨﻌِﻬﺎ َﻣﻌَﺎ ِﻗ َﺪ ﺍﻟﺬﱢﻣَﺎ ﹺﺭ ﻣﻨﻬﺎ‬
‫ﻑ ﺃﺭﺣﺎﻣِﻬﺎ ﰲ ﺫﻟﻚ ﻣﻊ‬ ‫ﻭﺫﻛﺮ َﻳ ﹶﻘ ﹶﻈﺘﻬﺎ ﻭ ِﻗﻠﱠﺔ ﻏﻔﻠﺘﻬﺎ ﻭﺑُ ْﻌ ِﺪ ﺃﺻﻮﺍﻬﺗﺎ ﻭﻛﺜﺮﺓ ﻧﺴْﻠﻬﺎ ﻭﺳﺮﻋﺔ ﻗﹶﺒﻮﳍﺎ ﻭﺇﻟﻘﺎﺣﻬﺎ ﻭﺗﺼﺮﱡ ِ‬
‫ﺍﺧﺘﻼﻑ ﻃﺒﺎﺋِﻊ ﺫﻛﻮﺭﻫﺎ ﻭﺍﻟﺬﻛﻮﺭ ﻣﻦ ﻏﲑ ﺟﻨﺴﻬﺎ ﻭﻛﺜﺮِﺓ ﺃﻋﻤﺎﻣِﻬﺎ ﻭﺃﺧﻮﺍﳍﺎ ﻭﺗﺮﺩﱡﺩﻫﺎ ﰲ ﺃﺻﻨﺎﻑ ﺍﻟﺴﱢﺒﺎﻉ‬
‫ﻭﺳﻼﻣﺘﻬﺎ ﻣﻦ ﺃﻋﺮﺍﻕ ﺍﻟﺒﻬﺎﺋﻢ ﻭﺫﻛﺮ ﹶﻟﻘﹶﻨﻬﺎ ﻭﺣﻜﺎﻳﺘﻬﺎ ﻭﺟﻮﺩﺓ ﺛﻘﺎﻓﺘِﻬﺎ ﻭ َﻣ ْﻬﻨﹺﻬﺎ ﻭﺧِﺪﻣﺘﻬﺎ ﻭ ﹺﺟﺪﱢﻫﺎ ﻭِﻟﻌْﺒﻬﺎ ﻭﲨﻴ ﹺﻊ‬
‫ﺐ ﺍﳌَﻨﺰﱠﻟﺔ ﻭﺍﻷﻣﺜﺎ ﹺﻝ ﺍﻟﺴﺎﺋﺮﺓ ﻭﻋﻦ ﲡﺮﹺﺑ ِﺔ ﺍﻟﻨﱠﺎﺱ ﳍﺎ‬ ‫ﺃﻣﻮﺭﻫﺎ ﺑﺎﻷﺷﻌﺎﺭﹺ ﺍﳌﺸﻬﻮﺭﺓ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺄﺛﻮﺭﺓ ﻭﺑﺎﻟﻜﺘُ ﹺ‬
‫ﺏ ﺍﻟﻔﺄﻝ ﻓﻴﻬﺎ ﻭﺑﺈﺧﺒﺎﺭ ﺍﳌﺘﻄﻴﱢﺮﻳﻦ ﻋﻨﻬﺎ ﻭﻋﻦ ﺃﺳﻨﺎﻬﻧﺎ ﻭﻣﻨﺘﻬﻰ‬ ‫ﻭﻓِﺮﺍﺳﺘِﻬﻢ ﻓﻴﻬﺎ ﻭﻣﺎ ﻋﺎﻳَﻨﻮﺍ ﻣﻨﻬﺎ ﻭﻛﻴﻒ ﻗﺎﻝ ﺃﺻﺤﺎ ُ‬
‫ﺃﻋﻤﺎﺭﻫﺎ ﻭﻋﺪﺩ ﺟﺮﺍﺋﻬﺎ ﻭﻣﺪﱠِﺓ ﲪﻠﻬﺎ ﻭﻋﻦ ﺃﲰﺎﺋﻬﺎ ﻭﺃﻟﻘﺎﺑﹺﻬﺎ ﻭﺳِﻤﺎﺗِﻬﺎ ﻭﺷِﻴﺎﻬﺗﺎ ﻭﻋﻦ ﺩﻭﺍﺋﻬﺎ ﻭﺃﺩﻭﺍﺋﻬﺎ‬

‫ﻭﺳﻴﺎﺳﺘﻬﺎ ﻭﻋﻦ ﺍﻟﻼﰐ ﻻ ﺗﻠ ﹶﻘﻦُ ﻣﻨﻬﺎ ﻭﻋﻦ ﺃﻋﺮﺍﻗِﻬﺎ ﻭﺍﳋﺎﺭﺟﻲﱢ ﻣﻨﻬﺎ ﻭﻋﻦ ﺃﺻﻮﻝ ﻣﻮﺍﻟﻴﺪﻫﺎ ﻭﳐﺎﺭﺝ ﺑﻠﺪﺍﻬﻧﺎ ‪.‬‬
‫ﺏ ﻟﻠﺤُﻮﻡ ﺍﻟﻨﱠﺎﺱ ﻓﻘﺎﻝ ‪ :‬ﻗﺎﻝ ﺍﳉﹶﺎﺭﻭﺩ ﺑﻦ ﺃﰊ َﺳ ْﺒﺮَﺓ ﰲ ﺫﻟﻚ ‪( :‬‬ ‫ﺐ ﺍﻟﺪﻳﻚ ﻣﺎ ﳛﻔﻆ ﻣﻦ ﺃﹶﻛ ﹺﻞ ﺍﻟﻜﻼ ﹺ‬ ‫ﻭﺫﻛﺮ ﺻﺎﺣ ُ‬
‫ﺸﻨَﻪ ** ﺇﺫﺍ‬
‫ﺕ َﻳُﻨ ْ‬
‫ﺏ ﺍﻟﻌﺎﺩﻳﺎ ُ‬
‫ﻼ ** ﻓﻘﺪ ﺻﺎ َﺭ ﰲ ﺃﺭﺽ ﺍﻟﺮﱡﺻﺎﻓ ِﺔ ﻫﺎﻟﻜﺎ ( ) ﺗﻈ ﱡﻞ ﺍﻟﻜﻼ ُ‬
‫ﺐ ﺳﺎﺋ ﹰ‬
‫) ﻓﹶﻤ ْﻦ ﻛﺎ ﹶﻥ ﻋﻨﻪ ﺑﺎﳌﻐﻴﱠ ﹺ‬
‫ﺲ‬
‫ﺴ َﻮﺩّﹰﺍ ِﻣ َﻦ ﺍﻟﻠﻴﻞ ﺣﺎﻟﻜﺎ ( ﻭﻗﺎﻝ ﻧُﻔﹶﻴﻊ ﺑﻦ ﺻﻔﱠﺎﺭ ﺍﶈﺎﺭﰊ ﻣﻦ ﻭﻟﺪ ﻣُﺤﺎﺭﹺﺏ ﺑﻦ ﺧُﺼَﻔﺔ ﰲ ﺣﺮﺏ ﻗﻴ ﹴ‬ ‫ﺍﺟَﺘﺒْﻦ ﻣُ ْ‬
‫ﺏ ﺃﹶﻧﻮﻓﹶﻬﻢ‬
‫ﺖ ﺑَﲏ ﺟُﺸَﻢ ﺑﻦ ﺑﻜ ﹴﺮ َﺣ ْﺮﺑُﻨﺎ ** ﺣﱴ ﺗَﻌﺎ َﺩ ﹶﻝ ﻣَﻴ ﹸﻞ ﺗَﻐﻠِﺐ ﻓﺎﺳﺘَﻮَﻯ ( ) ﺃ ﹶﻛ ﹶﻞ ﺍﻟﻜﻼ ُ‬ ‫ﻭﺗﻐﻠﺐ ‪ ) :‬ﺃﻓَﻨ ْ‬
‫ﳋﺮْﳝﻲ ﻭﻫﻮ ﺇﺳﺤﺎﻕ ﺑﻦ ﺣﺴﱠﺎﻥ ﺑﻦ ﻗﻮﻫﻲ‬ ‫ﻑ ﻭﻟﻠﺨُﺼﻰ ( ﻭﻗﺎﻝ ﺃﺑﻮ ﻳﻌﻘﻮﺏ ﺍ ﹸ‬ ‫ﻚ َﺗ ْﻐِﻠﺐُ ﻟﻸُﻧﻮ ِ‬
‫ﻭ ُﺧﺼَﺎ ُﻫ ُﻢ ** ﻓﻠَﺘ ْﺒ ِ‬
‫ﺏ ﺑﺒﻐﺪﺍﺩ ‪:‬‬ ‫ﰲ ﻗﺘﻠﹶﻰ ﺣﺮ ﹴ‬

‫ﺖ ﺍﻟﻔﺘﻴﺎ ﹶﻥ ﰲ ﺑﺎﺣﺔ ** ﺍﳌﻌ ْﺘ َﺮ ِﻙ ﻣَﻌﻔﻮﺭﺓ َﻣﻨَﺎ ِﺧﺮُﻫﺎ ( ) ﻛﻞﹼ ﻓﺘًﻰ ﻣﺎﻧ ﹴﻊ ﺣﻘِﻴ ﹶﻘﺘَﻪ ** ﻳﺸﻘﹶﻰ ﺑﻪ ﰲ ﺍﻟ َﻮﻏﹶﻰ‬
‫) ﻭ ﻫَﻞ ﺭﺃﻳ َ‬
‫ﺏ ﺗﻨ َﻬﺸُﻪ ** ﳐﻀﻮﺑ ﹰﺔ ﻣﻦ ﺩ ﹴﻡ ﺃﻇﺎ ِﻓﺮُﻫﺎ ( ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺸﻤﻘﻤﻖ ﻭﻫﻮ َﻣﺮْﻭﺍﻥ ﺑﻦ‬ ‫ﺖ ﻋﻠﻴﻪ ﺍﻟﻜﻼ ُ‬ ‫ﻣَﺴﺎ ِﻋﺮُﻫﺎ ( ) ﺑﺎَﺗ ْ‬
‫ﻒ ﺍﻟﺸﺎﻋ ُﺮ ﻓﹶﺮْﺥ ** ﻭ َﺟﺪُﻭﻩ ﺑﺎﻷُﺑُﻠﱠﻪ ( ) َﺣ ﹶﻠ ِﻘﻲﱞ ﹶﻗ ْﺪ ﺗُﻠﻘﱢﻲ‬ ‫ﳏﻤﺪ ﻣﻮﱃ ﻣﺮْﻭﺍﻥ ﺑ ﹺﻦ ﳏﻤﱠﺪ ﻭﻳﻜﲎ ﺃﺑﺎ ﳏﻤﱠﺪ ‪ ) :‬ﻳُﻮﺳ ُ‬
‫ﺴﻠﱠﻪ ( ﻭﺫﹸﻛﺮ ﱄ ﻋﻦ ﺃﰊ ﺑَﻜﺮ ﺍ ﹸﳍ ﹶﺬﱄﱢ ﻗﺎﻝ ‪ :‬ﻛﻨﱠﺎ‬ ‫ﺏ ﻋﻠ ْﻴ ِﻪ ِﲟ َ‬
‫ﺸَﻴ ﹶﺔ ﺍﻟﻜﻞ ** ﹺ‬
‫** ﻛﺎﻣﻨﹰﺎ ﰲ ﺟَﻮﻑ ُﺟﻠﱠﻪ ( ) ﺧﻴﱠﻄﻮﻫﺎ ﺧ ْ‬
‫ﻋﻨ َﺪ ﺍﳊﺴﻦ ﺇﺫ ﺃﻗﺒﻞ ﻭﻛﻴﻊ ﺑﻦ ﺃﰊ ﺳُﻮﺩ ﻓﺠﻠﺲ ﻓﻘﺎﻝ ﻳﺎ ﺃﺑﺎ ﺳﻌﻴﺪ ‪ :‬ﻣﺎ ﺗﻘﻮ ﹸﻝ ﰲ ﺩﻡ ﺍﻟﱪﺍﻏﻴﺚ ﻳُﺼﻴﺐ ﺍﻟﺜﻮﺏ ‪:‬‬
‫ﺃﻳﺼﻠﱠﻰ ﻓﻴﻪ ﻓﻘﺎﻝ ‪ :‬ﻳﺎ ﻋﺠﺒﹰﺎ ﳑﱠﻦ ﻳﻠﹶﻎ ﰲ ﺩﻣﺎ ِﺀ ﺍﳌﺴﻠﻤﲔ ﻛﺄﻧﱠﻪ ﻛﻠﺐٌ ﰒ ﻳﺴﺄ ﹸﻝ ﻋﻦ ﺩﻡ ﺍﻟﱪﺍﻏﻴﺚ ﻓﻘﺎﻡ ﻭﻛﻴﻊٌ‬
‫ﻳﺘﺨﻠﱠﺞ ﰲ ﻣِﺸﻴﺘِﻪ ﻛﺘﺨﻠﱡﺞ ﺍﺠﻤﻟﻨﻮﻥ ﻓﻘﺎﻝ ﺍﳊﺴﻦ ‪ :‬ﺇﻥﱠ ﻟﻠﹼﻪ ﰲ ﻛﻞﱢ ﻋﻀ ﹴﻮ ﻣﻨﻪ ﻧﻌﻤ ﹰﺔ ﻓﻴﺴﺘﻌﲔ ﻬﺑﺎ ﻋﻠﻰ ﺍﳌﻌﺼﻴﺔ ﺍﻟﻠﱠﻬﻢﱠ‬
‫ﻻ ﲡﻌﻠﹾﻨﺎ ﳑﱠﻦ ﻳﺘﻘﻮﱠﻯ ﺑﻨﻌﻤﺘِﻚ ﻋﻠﻰ ﻣﻌﺼﻴﺘﻚ ‪.‬‬

‫ﻑ ﺇﹺﱃ ﻧ ْﺘ ﹺﻦ ﺍ ﹸ‬
‫ﳉﻠﹸﻮﺩ‬ ‫ﻣﺎ ﺃﺿﻴﻒ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﺇﱃ ﺧﺒﺚ ﺍﻟﺮﺍﺋﺤﺔ ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﺪﻳﻚ ‪ :‬ﺃﺷﻴﺎ ُﺀ ِﻣ َﻦ ﺍﳊﻴﻮﺍ ِﻥ ﺗُﻀﺎ ُ‬
‫ﻭﺧُﺒﺚ ﺍﻟﺮﺍﺋِﺤﺔ ﻛﺮﻳﺢ ﺃﺑْﺪﺍﻥ ﺍﳊﻴﱠﺎﺕ ﻭﻛﻨﺘْﻦ ﺍﻟﺘﱡﻴﻮﺱ ﻭﺻُﻨﺎ ِﻥ ﻋﺮَﻗﻬﺎ ﻭﻛﻨﱳ ﺟﹺﻠ ِﺪ ﺍﻟﻜﻼﺏ ﺇﺫﺍ ﺃﺻﺎﺑﻪ ﻣﻄﺮ‬
‫ﻭﺿﺮﻭﺏٌ ﻣﻦ ﺍﻟﻨﱠﱳ ﰲ ﺳﻮﻯ ﺫﻟﻚ ﳓ ُﻦ ﺫﺍﻛﺮﻭﻫﺎ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ‪.‬‬
‫ﺝ ** ﻭﺭﳛُﻬﺎ‬‫ﳉﺬﹶﺍﻣﻲّ ﰲ ﺍﻣﺮﺃﺗﻪ ﻭﺿﺮﺏ ﺑﺎﻟﻜﻠﺐ ﺍﳌﺜﻞ ‪ ) :‬ﺭﹺﻳﺢ ﺍﻟﻜﺮﺍﺋ ﹺﻢ ﻣﻌﺮﻭﻑٌ ﹶﻟﻪُ ﹶﺃ َﺭ ٌ‬ ‫ﻭﻗﺎﻝ ﺭَﻭﺡ ﺑﻦ ﺯﻧﺒﺎﻉ ﺍ ﹸ‬
‫ﺖ ﺍﻟﻨﱡﻌﻤﺎﻥ ﺑﻦ ﺑﺸﲑ ﻭﻛﺎﻥ ﻋﺒ ُﺪ ﺍﳌﻠﻚ‬ ‫ﺐ َﻣﺴﱠﻪُ َﻣ ﹶﻄﺮُ ( ﻗﺎﻝ ‪ :‬ﻭﻛﺎﻧﺖ ﺍﻣﺮﺃﹸﺓ ﺭَﻭﺡ ﺑﻦ ﺯﹺﻧﺒﺎﻉ ﺃﻡﱠ ﺟﻌﻔﺮ ﺑﻨ َ‬
‫ﺢ ﻛ ﹾﻠ ﹴ‬
‫ﺭﻳ ُ‬
 ‫ﺯ ﻭﱠﺟﻪ ﺇﻳّﺎﻫﺎ (‬
‫ﱪ ﻋﻠﻰ َﺑﺬﹶﺍ ِﺀ ﻟﺴﺎﻧﹺﻬﺎ ‪.‬‬
‫ﻭﻗﺎﻝ ‪ :‬ﺇﻧﱠﻬﺎ ﺟﺎﺭﻳﺔﹲ ﺣﺴﻨﺎﺀ ﻓﺎﺻ ْ‬
‫ﺚ ﻃﹸﻌْ َﻤِﺘ ﹺﻬﻢْ‬
‫ﺐ ﰲ ﹶﻏﺪَﺍٍﺓ ﹶﻃﻠﹼ ْﻪ ( ) ﻛﺄﻥﱠ ﺭ َﳛﻬُﻢُ ﻣﻦ ﺧُْﺒ ِ‬
‫ﺏ ﻭﺭﻳﺢ ﺟُﻠﱠﻪ ** ﻭﺭﻳﺢ ﻛﻠ ﹴ‬ ‫ﺢ َﻣﺠْﺮﻭ ﹴ‬
‫ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) :‬ﻭﺭﻳ ُ‬
‫ﺐ ﻋﻠﻰ‬
‫ﺐ ﰲ ﺃﻛﻠﻪ ﺍﻟ َﻌﺬِﺭﺓ ﻗﻮ ﹸﻝ ﺍﻟﺮﺍﺟﺰ ‪ :‬ﺃﹶﺣ َﺮﺹُ ﻣﻦ ﻛﻠ ﹴ‬‫ﺢ ﺍﻟﻜﻼﺏ ﺇﺫﺍ ﻣﺎ ﺑﻠﹼﻬﺎ ﺍﳌﻄﺮ ( ﻭﳑﺎ ﺫﹸﻛﺮ ﺑﻪ ﺍﻟﻜﻠ ُ‬ ‫** ﺭﻳ ُ‬
‫ِﻋ ﹾﻘ ﹺﻲ ﺻَﺒﹺﻲ ﻭﻗﺎﻝ ﻣﺜﻞ ﺫﻟﻚ َﺣ ْﻨﻈﹶﻠﺔ ﺑﻦ َﻋﺮَﺍﺩﺓ ﰲ ﺫﻛﺮﻩ ﻻﺑﻨﹺﻪ ﺍﻟﺴﱠﺮَﻧْﺪَﻯ ‪:‬‬

‫ﺐ ﹸﻃ ْﻌ َﻤﺘَﻪ ** ﻭﺇﻥ‬
‫) ﻣﺎ ﻟﻠﺴﱠ َﺮ ْﻧﺪَﻯ ﺃﻃﺎ ﹶﻝ ﺍﻟﻠﹼُﻪ ﺃْﻳ َﻤَﺘﻪُ ** َﺧﻠﱠﻰ ﺃﺑﺎﻩ ﺑﻘﻔﺮ ﺍﻟﺒﹺﻴﺪ ﻭﺍﺩﱠﳉﺎ ( ) ﻣِﺠْﻊٌ ﺧَﺒﻴﺚﹲ ﻳُﻌﺎﻃﻲ ﺍﻟ ﹶﻜ ﹾﻠ َ‬
‫ﺖ ﺍﺳﺘِﻪ ﺍﻟﺮﱠﺩَﺟﺎ ( ﻳﻘﺎﻝ‬ ‫ﺤﺲُ ﻣﻦ ﲢ ِ‬ ‫ﺐ ﻳﻠ َ‬‫ﺻﺮُﺑُﻪُ ** ﻭﺍﻟﻜﻠ ُ‬
‫ﺭﺃﻯ ﻏﻔﻠ ﹰﺔ ﻣﻦ ﺟﺎ ﹺﺭ ِﻩ ﻭﳉﺎ ( ) َﺭﺑﱠﻴْﺘﻪ ﻭﻫﻮ ﻣﺜ ﹸﻞ ﺍﻟﻔﹶﺮْﺥ ﹶﺃ ْ‬
‫ﻟﻠﺬﻱ ﳜﺮُﺝ ﻣﻦ ﺑﻄﻦ ﺍﻟﺼﱯﱢ ﺣﲔ ﳜﺮُﺝ ﻣﻦ ﺑﻄﻦ ﺃﻣﻪ ﻋِﻘﻲ ﺑﻜﺴﺮ ﺍﻟﻌﲔ ﻭﻳﻘﺎﻝ ﻋﻘﹶﻰ ﺍﻟﺼﱯ ﻳﻌِﻘﻲ َﻋﻘﹾﻴﹰﺎ ﻓﺈﺫﺍ ُﺷﺪﱠ‬
‫ﺏ ﻟﻴﺴﻤَﻦ ﻭﺍﻟﻌِﻘﻲ ﻭﻫﻮ ﺍﻟ َﻌﻘﹾﻴﺔ ﺍﻟﻐﻴﺒﺔ ﻭﺇﻳﱠﺎﻩ ﻋﻨَﻰ ﺍﺑ ُﻦ ﻋﻤﺮ ﺣﲔ ﻗﻴﻞ ﻟﻪ ‪ :‬ﻫﻼﱠ ﺑﺎﻳﻌﺖ‬ ‫ﺑﻄﻨُﻪ ﻟﻠﺴﱢﻤﻦ ﻗﻴﻞ ﻗﺪ ﺻُ ﹺﺮ َ‬
‫ﺿ َﻊ ﻳﺪﻩ ﰲ َﻋ ﹾﻘَﻴ ٍﺔ ﻭﺩﻋﺎ ﺇﱃ ﺍﻟﺒَﻴﻌﺔ ﺇﻧﱢﻲ ﻻ ﺃﻧﺰَﻉ َﻳﺪِﻱ ﻣِﻦ ﲨﺎﻋ ٍﺔ ﻭﺃﺿﻌُﻬﺎ ﰲ‬
‫ﺃﺧﺎﻙ ﺍﺑﻦ ﺍﻟﺰﱡﺑﲑ ﻓﻘﺎﻝ ‪ :‬ﺇﻥﱠ ﺃﺧﻲ ﻭ َ‬
‫ﻓﹸﺮﻗﺔ ‪.‬‬
‫ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﳌﺮﻓﻮﻉ ‪ :‬ﺍﻟﺮﺍﺟ ُﻊ ﰲ ِﻫَﺒﺘِﻪ ﻛﺎﻟﺮﱠﺍﺟﹺﻊ ﰲ ﻗﹶﻴﺌﻪ ﻭﻫﺬﺍ ﺍﳌﺜ ﹸﻞ ﰲ ﺍﻟﻜﻠﺐ ‪.‬‬
‫ﺐ ﻋﻠﻰ ﺟﹺﻴﻔﺔ ﻭﻗﺎﻝ ﺑﻌﻀُﻬﻢ ﰲ ﺍﻟﻜﻠﺐ ‪ :‬ﺍﳉِﻴﻔﺔ ﺃﺣﺐﱡ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻠﹼﺤﻢ ﺍﻟﻐﺮﻳﺾ ﻭﻳﺄﻛﻞ‬ ‫ﻭﻳﻘﺎ ﹸﻝ ‪ :‬ﺃ َﲞﻞﹸ ﻣﻦ ﻛﻠ ﹴ‬
‫ﻑ ﻓﻴﻪ ﻭﺃﻧﻔﻪ ﻭﳛﺬﻓﻪ ﺗِﻠﻘﺎ َﺀ ﺧَﻴﺸﻮﻣﻪ ‪.‬‬
‫ﺍﻟ َﻌﺬِﺭﺓ ﻭﻳﺮﺟﹺﻊ ﰲ ﻗﻴﺌﻪ ﻭﻳﺸﻐَﺮ ﺑﺒَﻮﻟﻪ ﻓﻴﺼﲑ ﰲ ﺟﻮ ِ‬

‫ﱳ ﻣﻦ ﺍﻟﻌﺬﺭﺓ‬
‫ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ‪ :‬ﺇ ﹾﻥ ﻛﻨﺘُﻢ ﺇﻧﱠﻤﺎ ﺗﺴﺘﺴﻘﻄﻮﻥ ﺍﻟﻜﻠﺐ ﻭﺗﺴﺘﺴﻔﻠﻮﻧﻪ ﻬﺑﺬﺍ ﻭﺃﺷﺒﺎﻫﻪ ﻓﺎﳉﻴﻔﺔﹸ ﺃﻧ ُ‬
‫ﻭﺍﻟﻌَﺬﺭﺓ ﺷﺮٌ ﻣﻦ ﺍﻟﻘﻲﺀ ﻭﺍﳉﻴﻔﺔ ﺃﺣﺐﱡ ﺇﱃ ﺃﺷﺮﺍﻑ ﺍﻟﺴﺒﺎﻉ ﻭﺭﺅﺳﺎﺋﻬﺎ ﻣﻦ ﺍﻟﻠﺤﻢ ﺍﻟﻌﺒﻴﻂ ﺍﻟﻐﺮﻳﺾ ﺍﻟﻐﺾﱢ ‪.‬‬
‫ﻣﺄﻛﻞ ﺍﻟﺴﺒﻊ ﻭﺍﻷﺳَﺪ ﺳَﻴﱢﺪ ﺍﻟﺴﺒﺎﻉ ﻭﻫﻮ ﻳﺄﻛﻞ ﺍﳉِﻴﻔ ﹶﺔ ﻭﻻ ﻳﻌﺮﹺﺽ ﻟﺸﺮﺍﺋﻊ ﺍﻟﻮﺣﺶ ﻭﺍﻓﺘﺮﺍﺱ ﺍﻟﺒﻬﺎﺋﻢ ﻭﻻ ﻟﻠﺴﺎﺑﻠﺔ‬
‫ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﺎ َﻭ َﺟ َﺪ ﰲ ﻓﺮﻳﺴﺘﻪ ﹶﻓﻀْﻠﺔ ﻭﻳﺒﺪﺃ ﺑﻌﺪَﺷُﺮْﺏ ﺍﻟﺪﱠﻡ ﻓﻴﺒﻘﹸﺮ ﺑﻄﻨَﻪ ﻭﻳﺄﻛﻞ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﻐﺜﻴﺜﺔ ﻭﺍﻟﺜﻔﻞ‬
‫ﳊﺸْﻮﺓ ﻭﺍﻟﺰﱢﺑﻞ ﻭﻫﻮ ﻳﺮﺟﻊ ﰲ ﻗﻴﺌﻪ ﻭﻋﻨﻪ ﻭﺭﹺﺙ ﺍﻟﺴﱢﻨﱠﻮﺭ ﺫﻟﻚ ‪.‬‬ ‫ﻭﺍ ﹶ‬
‫ﻣﺎ ﻗﻴﻞ ﰲ ﺍﻟﺴﺒﻊ ﻣﻦ ﺍﻷﻣﺜﺎﻝ (‬
‫ﺏ ﺑﻪ ﺍﳌﺜ ﹸﻞ ﰲ ﺍﻟﻨﱠﺠﺪﺓ ﻭﺍﻟﺒﺴﺎﻟﺔ ﻭﰲ ِﺷﺪﱠﺓ ﺍﻹﻗﺪﺍﻡ ﻭﺍﻟﺼﱠﻮﻟﺔ ﻓﻴﻘﺎﻝ ‪ :‬ﻣﺎ ﻫﻮ ﺇﻻﹼ ﺍﻷﺳﺪ ﻋﻠﻰ ﺑﺮﺍﺛﻨﻪ‬
‫ﻭﻫﻮ ﺍﳌﻀﺮﻭ ُ‬
‫ﻭﻫﻮ ﺃﺷﺪﱡ ﻣﻦ ﺍﻷﺳﺪ ﻭﻫﻮ ﺃﺟﺮَﺃ ﻣﻦ ﺍﻟﻠﻴﺚ ﺍﻟﻌﺎﺩﻱ ﻭﻓﻼﻥ ﺃﺳ ُﺪ ﺍﻟﺒﻼﺩ ﻭﻫﻮ ﺍﻷﺳﺪ ﺍﻷﺳﻮﺩ ﻭﻗﻴﻞ ﳊﻤﺰﺓ ﺑﻦ ﻋﺒﺪ‬
‫ﺻَﻴﺪ ﺇﺫﺍ‬
‫ﺍﳌﻄﱠﻠﺐ ﺃﺳ ُﺪ ﺍﻟﻠﹼﻪ ﻓﻜﻔﹶﺎﻙ ﻣﻦ ُﻧﺒْﻞ ﺍﻷﺳﺪ ﺃﻧﱠﻪ ﺍﺷُﺘﻖﱠ ﳊﻤﺰﺓ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﱠﻠﺐ ﻣﻦ ﺍﲰﻪ ﻭﻳﻘﺎﻝ ﻟﻠﻤﻠﻚ ﹶﺃ ْ‬
‫ﺃﺭﺍﺩﻭﺍ‬

‫ﺃﻥ ﻳﺼِﻔﻮﻩ ﺑﺎﻟﻜِﺒْﺮ ﻭﺑﻘﻠﱠ ِﺔ ﺍﻻﻟﺘﻔﺎﺕ ﻭﺑﺄﻥﱠ ﺃﻧﻔﹶﻪ ﻓﻴﻪ ﺃﺳﻠﻮﺏ ﻭﻷﻥﱠ ﺍﻷﺳﺪ ﻳَﻠﺘﻔﺖ ﻣﻌﹰﺎ ﻷﻥﱠ ﻋﻨﻘﻪ ﻣﻦ ﻋﻈﻢ ﻭﺍﺣﺪ‬
‫ﺡ‬
‫ﺻَﻴ ِﺪ ( ) َﻳﺬﹸﻭﺩﻭ ﹶﻥ ﻛﻠﺒﹰﺎ ﺑﺎﻟﺮﱢﻣﺎ ﹺ‬
‫ﺱ ﺍﻷ ْ‬
‫ﺖ ﺭﺃﺳَﻚ ﻣﺜ ﹶﻞ ﺭﺃ ﹺ‬
‫ﻭﻗﺎﻝ ﺣﺎﰎ ‪َ ) :‬ﻫﻼﱠ ﺇﺫﺍ َﻣ ﹶﻄ َﺮ ﺍﻟﺴﻤﺎ ُﺀ ﻋﻠﻴ ﹸﻜ ُﻢ ** ﻭﺭﻓﻌ َ‬
‫ﺻَﻴ ٍﺪ ** َﻧﻤَﺎﻩ ﺃﺏٌ ﻣﺎ ﺟﺪٌ‬
‫ﺏﺃ ْ‬ ‫ﺐ ﻭﺍﻟﺼﱢﻴ َﺪ ﺍﻟﻨﻮﺍﻇ ﹺﺮ ﻣﻦ ﺑَﻜﺮ ( ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) :‬ﻭﻛﻢ ﱄ ﻬﺑﺎ ﻣﻦ ﺃ ﹴ‬ ‫ﻭ ﹶﻃﻴﱢﺌﹰﺎ ** ﻭﺗَﻐ ِﻠ َ‬
‫ﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﻷﻥﱠ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﺸﺘﻬﻲ ﺍﻟﻠﺤ َﻢ ﺍﻟﻐﺎ ﺏﱠ‬ ‫ﺃﺻَﻴﺪُ ( ﻭﺑﻌ ُﺪ ﻓﹺﺈﻥﹼ ﺍﻟﺬﻱ ﻳﺄﻛﻞ ﺍﳉِﻴﻔ ﹶﺔ ﱂ ﻳﺒﻌُﺪ ﻣﻦ ﻃﺒ ﹺﻊ ﻛﺜ ﹴ‬
 ‫ﲑ ﻓﺮﻕ ﻭﺇﻧﱠﻤﺎ ﻳﺬﲝﻮﻥ ﺍﻟﺪﱢَﻳ ﹶﻜ ﹶﺔ‬ ‫ﺲ َﺑ ْﻴ َﻦ ﺍﻟﻨﱠ َﻤ ﹾﻜﺴُﻮ ِﺩ ﻭﺑﲔ ﺍﳌﺼﻠﻮﺏ ﺍﻟﻴﺎﺑﺲ ﻛﺒ ُ‬
‫ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺸﺘﻬﻲ ﺍﻟﻨﱠﻤ ﹾﻜﺴُﻮﺩ َﻭﹶﻟْﻴ َ‬
‫ﻭﺍ ﹾﻟَﺒﻂﱠ ﻭﺍﻟﺪﱠﺟﺎﺝ ﻭﺍﻟﺪﱡﺭّﺍﺝ ﻣﻦ ﺃ ﻭَﱠ ﹺﻝ ﺍﻟﻠﻴﻞ ﻟﻴﺴﺘﺮﺧ َﻲ ﳊﻤُﻬﺎ ﻭﺫﻟﻚ ﺃﻭﻝ ﺍﻟﺘﱠﺠﻴﻴﻒ ‪.‬‬
‫ﻓﺎﻷﺳﺪ ﺃﲨ ُﻊ ﳍﺬﻩ ﺍﳋﺼﺎﻝ ﻣﻦ ﺍﻟﻜﻠﺐ ﻓﻬﻼﱠ ﺫﻛﺮ ﹾﰎ ﺑﺬﻟﻚ ﺍﻷﺳﺪ ﻭﻫﻮ ﺃﻧَﺒﻪُ ﺫِﻛﺮﹰﺍ ﻭﺃﺑﻌ ُﺪ ﺻﻴﺘﹰﺎ ‪.‬‬
‫ﺲ ﰲ ﺫﻟﻚ ﻣﺎ ﻟﻴﺲ ﻟﻠﻜﻠﺐ ﻭﻗﺪ ﺷﺎﺭﻛﻪ ﰲ‬ ‫ﻭﺃﻣﱠﺎ ﻣﺎ ﺫﻛﺮﰎ ﻣﻦ َﻧﺘْﻦ ﺍﳉِﻠﺪ ﻭﻣﻦ ﺍﺳﺘﻨﺸﺎﻕ ﺍﻟﺒﻮﻝ ﻓﺈﻥﱠ ﻟﻠﺘﻴ ﹺ‬
‫ﻑ ﺑﺒﻮﻟﻪ ﺗِﻠﻘﺎ َﺀ ﺃﻧﻔﻪ ﻭﺑﺎﻳﻨَﻪ ﺑﺸﺪﱠ ِﺓ ﺍﻟﺼﱡﻨﺎﻥ ﻓﺈﻥﱠ ﺍﻷﻣﺜﺎ ﹶﻝ ﻟﹶﻪ ﺃﻛﺜ ُﺮ ﺫِﻛﺮﹰﺍ ﻭﰲ ﺍﻟﻌﻨﺰ ﺃﻳﻀﹰﺎ ﻋﻴﻮﺏ ‪.‬‬
‫ﺍﳊ ﹾﺬ ِ‬

‫ﺖ َﻳﺰﹺﻳ َﺪ ﻛﻲ َﺗﺰﹺﻳ َﺪ ﻓﻠﻢ َﺗ ﹺﺰ ْﺩ‬

‫ﻭﰲ ﺗﻮﺟﻴﻪ ﺍﻟﺘﻴﺲ ﺑﺒﻮﻟﻪ ﺇﱃ ﺣﺎﻕﱢ ﺧَﻴﺸﻮﻣﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ﻟﺒﻌﺾ ﻣﻦ ﻳﻬﺠُﻮﻩ ‪ُ ) :‬ﺩﻋِﻴ َ‬
‫ﺲ َﻳ ْﻌﺘِﻚ ﺑﻮﻟﹸﻪ ** َﻋ ﹶﻠ ْﻴِﻪ ﻓﻴﻤﺬﻱ ﰲ ﹶﻟﺒَﺎ ٍﻥ ﻭﰲ ﳓﺮ (‬
‫ﺤﺮُ ﺇﻻﱠ ﺍﻟﺘﻴ ُ‬
‫ﺴﻤِﻲ ﻓﺄﺳْﻤَﺎﻙ ﺑﺎﻟﻘﺤﺮ ( ) ﻭﻣﺎ ﺍﻟ ﹶﻘ ْ‬
‫** ﻓﻌﺎ َﺩ ﻟﻚ ﺍ ﹸﳌ ْ‬
‫) ﺃﹶﻋﺜﻤﺎﻥﹸ ﺑ ُﻦ َﺣﻴﱠﺎ ﹶﻥ ﺑﻦ ﻟﺆﻡ ** ﻋَﺘُﻮﺩٌ ﰲ ﻣﻔﺎ ﹺﺭﻗِﻪ ﻳَﺒﻮﻝﹸ ( ) ﻭﻟﻮ ﺃﹶﻧﱢﻲ ﺃﺷﺎ ِﻓﻬُﻪ ﻟﺸﺎﻟﺖ ** ﻧَﻌﺎ َﻣﺘُﻪ ﻭﻳﻔﻬﻢ ﻣﺎ ﻳﻘﻮﻝ (‬
‫ﻭﺑﻌﺪ ‪ :‬ﻓﻤﺎ ﻳُﻌﻠ َﻢ ﻣﻦ ﺻﻨﻴﻊ ﺍﻟﻌﻨﺰ ﰲ ﻟﺒﻨﻬﺎ ﻭﰲ ﺍﻻﺭﺗﻀﺎﻉ ﻣﻦ ﺧﻠﻔﻬﺎ ﺇﻻﱠ ﺃﻗﺒﺢ ‪.‬‬
‫ﻀﻊُ (‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺃ ْﺣ َﻤ َﺮ ﺍﻟﺒﺎﻫﻠﻲﱡ ﰲ ﺫﻟﻚ ‪ ) :‬ﺇﻧّﺎ ﻭ َﺟﺪْﻧﺎ ﺑَﲏ َﺳ ْﻬ ﹴﻢ ﻭﺟﺎﻣﻠﻬﻢ ** ﻛﺎﻟﻌﻨﺰ ﺗﻌ ِﻄﻒُ ﺭ ْﻭﻗﹶﻴﻬﺎ ﻭَﺗﺮَْﺗ ِ‬
‫ﲔ ُﻋﺰﹺﻝ ﻋﻦ َﻳ ْﻨﺒُﻊ ﻓﻘﺎﻝ ﳌﻦ ﻇﻦﱠ ﺃﻧﱠﻪ ﺇﻧﱠﻤﺎ ﻋُﺰﹺﻝ ﳌﻜﺎﻧﻪ ‪) :‬‬ ‫ﺾ ﺍﻟﻜِﺮﺍﻡ ﺣ َ‬ ‫ﻭﻗﻠﺘﻢ ‪َ :‬ﻫﺠَﺎ ﺍ ْﺑ ُﻦ ﻏﺎﺩﻳﺔ ﺍﻟﺴﻠﻤﻲ ﺑﻌ َ‬
‫ﺐ َﻳ ْﺘَﺒﻊُ ﺧﺎﹺﻧﻘِﻴ ِﻪ ﻭﻳﻨﺘﺤﻲ ** ﳓ َﻮ ﺍﻟﺬﻳﻦ‬
‫ﻒ ﻭﺍﻟ ﹶﻔﻘﹶﺎ ﹺﺭ ﻣُﻮﻗﱠ ُﻊ ( ) ﻛﺎﻟﻜﻠ ﹺ‬
‫ﻼ ﻓﻈﻬﺮُﻙ ﻣﻨﻬ ُﻢ ** َﺩﹺﺑﺮُ ﺍﳊﺮﺍﻗ ِ‬
‫ﺤﹰ‬‫َﺭﻛِﺒﻮﻙ ﻣُﺮَﺗ َ‬
‫ﻬﺑﻢ َﻳ ِﻌﺰﱡ ﻭﳝﻨ ُﻊ (‬

‫ﺢ‬
‫ﺿﺮﱠﺕ ﺑ ﹸﻔﺮْﻗﺘﻬﺎ ﻧﹺﺰﺍﺭَﺍ ( ) ﻛ َﻌﻨْﺰ ﺍﻟﺴﱠ ْﻮ ِﺀ َﺗ ْﻨ ﹶﻄ َ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ َﻫﺮْﻣﺔ ﺍﻟﻔِﻬﺮﻱّ ‪ ) :‬ﻓﻤﺎ ﻋﺎﺩَﺕ ﻟﺬِﻱ ﳝ ﹴﻦ ﺭﺅﻭﺳﹰﺎ ** ﻭﻻ َ‬
‫ﺙ ﺇﱃ ﺍﻟﻔﻢ ﻟﻴُﺴﺘﻘﺼَﻰ‬ ‫ﳉﺮﱠﺓ ﻭﺇﻋﺎﺩ ﹶﺓ ﺍﻟﻔﺮ ِ‬ ‫ﻉﰲ ﺍ ِ‬
‫ﺤﺪﱡ ﳍﺎ ﺍﻟﺸﱢﻔﺎﺭَﺍ ( ﻭﻣﺎ ﻧﻌﻠﻢ ﺍﻟﺮﱡﺟﻮ َ‬
‫َﻣ ْﻦ ﺧَﻼ ﻫَﺎ ** ﻭَﺗ ْﺮﹶﺃﻡُ َﻣ ْﻦ ُﻳ ِ‬
‫ﺱ‬
‫ﻉ ﰲ ﺍﻟ ﹶﻘ ْﻲ ِﺀ ﻭﻗﺪ ﺍﺧﺘﺎﺭ ﺍﻟﻠﹼﻪ َﻋﺰّ ﻭﺟﻞﱠ ﺗﻠﻚ ﺍﻟﻄﺒﻴﻌ ﹶﺔ ﻟﻸﻧﻌﺎﻡ ﻭﺟﻌﻞ ﺍﻟﻨﺎ َ‬
‫ﺞ ﻭﺃﻗ ﹶﺬ َﺭ ﻣﻦ ﺍﻟﺮﱡﺟﻮ ﹺ‬ ‫ﻣﻀﻐُﻪ ﺇﻻﱠ ﺃﲰ َ‬
‫ﺢ ﻷﺑﺪﺍﻬﻧﻢ ﻭﻻ ﺃﻏﹾﺬﹶﻯ ﳍﻢ ﻣﻦ ﹸﻟﺤُﻮﻡ‬ ‫ﻼ ﻭﻻ ﺃﺷﺪﱠ ﻋَﺠﺒﹰﺎ ﹺﺑ ِﻪ ﻣﻨﻜﻢ ﻭﻻ ﺃﺻﻠ َ‬ ‫ﻟﻴﺴﻮﺍ ﻟﺸﻲ ٍﺀ ﻣﻦ ﺍﻟﻠﱡﺤﻤﺎﻥ ﺃﺷﺪﱠ ﺃﻛ ﹰ‬
‫ﻫﺬﻩ ﺍﻷﻧﻌﺎﻡ ﺃﻓﺘﺎِﺋﻬَﺎ ﻭ َﻣﺴَﺎﻧﱢﻬَﺎ ‪.‬‬
‫ﻉ ﰲ ﺍﻟﻘﻲﺀ‬ ‫ﺤﻨُﻪ ﻭﺗُﺴﻴﻐﻪ ﺍﻟﺮﺟُﻮ َ‬
‫ﳉﺮﱠﺓ ﻭﺭﺟﻮﻋُﻬﺎ ﰲ ﺍﻟﻔﺮﺙ ﺗﻄ َ‬ ‫ﺐ ﺍﻟﺪﻳﻚ ‪ :‬ﻣﺎ ﻳﺸﺒﻪ َﻋ ْﻮﺩُ ﺍﳌﺎﺷﻴِﺔ ﰲ ﺍ ِ‬ ‫ﻭﻗﺎﻝ ﺻﺎﺣ ُ‬
‫ﱳ ﻣِﻦ ﻗﹶﻲ ِﺀ ﺍﻟﻜﻼﺏ ﻟﻄﻮﻝ ﹸﻏﺒُﻮﻬﺑﺎ ﰲ ﺍﳉﻮﻑ ﻭﺍﻧﻘﻼﻬﺑﺎ ﺇﱃ ﻃﺒﺎﻉ ﺍﻟﺰﱢﺑﻞ ﻭﺃﻧﱠﻬﺎ ﺃﻧﱳ‬ ‫ﲑ ﺃﻧ ُ‬
‫ﻭﻗﺪ ﺯﻋﻤﺘﻢ ﺃﻥﱠ ﹺﺟﺮﱠ ﹶﺓ ﺍﻟﺒﻌ ﹺ‬
‫ﳉﺮﱠﺓ ﻣﺜﻞ ﺍﻟﺮﱢﻳﻖ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﺑ ُﻦ ﺃﲪﺮ ﻓﻘﺎﻝ ‪ ) :‬ﻫﺬﺍ ﺍﻟﺜﻨﺎﺀُ ﻭﺃ ْﺟ ِﺪ ْﺭ ﺃﻥ ﺃﹸﺻﺎﺣﺒﻪ ** ﻭ ﹶﻗ ْﺪ‬ ‫ﻣﻦ ﺍﻟﺜﻠﻂ ﻭﺇﻧﱠﻤﺎ ﻣﺜﻞ ﺍ ِ‬
‫ﻳﺪ ﻭﱢ ُﻡ ﺭﹺﻳ َﻖ ﺍﻟﻄﱠﺎ ِﻣ ﹺﻊ ﺍ َﻷ َﻣﻞﹸ ( ﻓﺈﻧﱠﻤﺎ َﻣﹶﺜﻞﹸ ﺍﻟﻘﹶﻲ ِﺀ َﻣﹶﺜﻞﹸ ﺍﻟ َﻌ ِﺬﺭَﺓ ﻷﻥﱠ ﺍﻟﺮﱢﻳﻖ ﺍﻟﺬﻱ ﺯﻋﻤﺘﻢ ﻣﺎ ﺩﺍ َﻡ ﰲ ﻓﻢ‬

‫ﺻﺎﺣﺒﻪ ﺃﻟ ﱡﺬ ﻣﻦ ﺍﻟﺴﻠﻮﻯ ﻭﺃﻣﺘ ُﻊ ﻣﻦ ﺍﻟﻨﺴﻴﻢ ﻭﺃﺣﺴ ُﻦ ﻣﻮﻗﻌﹰﺎ ﻣﻦ ﺍﳌﺎﺀ ﺍﻟﺒﺎﺭﺩ ﻣﻦ ﺍﻟﻌﻄﺎﺵ ﺍﳌﺴﻬﻮﻡ ﻭﺍﻟﺮﻳ ُﻖ ﻛﺬﻟﻚ‬
‫ﻣﺎ ﱂ ﻳﺰﺍﻳﹺﻞ ﻣﻮﺿﻌَﻪ ﻭﻣﱴ ﺯﺍﻳﻞ ﹶﻓ َﻢ ﺻﺎﺣﺒﹺﻪ ﺇﱃ ﺑﻌﺾ ﹺﺟﻠﹾﺪﻩ ﺍﺷﺘﺪّ ﻧﺘْﻨﻪ ﻭﻋﺎ َﺩ ﰲ ﺳﺒﻴﻞ ﺍﻟﻘﻲﺀ ‪.‬‬
‫ﺲ ﺣﺘﱠﻰ ﳝﺘﻠﺊ ﻣﻨﻪ ﻓﻤﻪ‬ ‫ﺐ ﹶﻗ ﹶﻠ َ‬
‫ﳉﺮﱠﺓﹸ ﰲ ﺳﺒﻴ ﹴﻞ ﻭﺍﺣﺪ ﻛﻤﺎ ﺃﻥﱠ ﺍﻟﻘﻲﺀ ﻭﺍﻟ َﻌﺬِﺭﺓ ﰲ ﺳﺒﻴﻞ ﻭﺍﺣﺪ ﻭﻟﻮ ﺃﻥ ﺍﻟﻜﻠ َ‬ ‫ﻓﺎﻟﺮﱢﻳﻖ ﻭﺍ ِ‬
‫ﺐ‬
‫ﰒ ﺭﺟﻊ ﻓﻴﻪ ﻣﻦ ﻏﲑ ﻣﺒﺎﻳﻨ ٍﺔ ﻟﻪ ﻟﻜﺎﻥ ﰲ ﺫﻟﻚ ﺃﺣﻖﱠ ﺑﺎﻟﻨﻈﺎﻓﺔ ﻣﻦ ﺍﻷﻧﻌﺎﻡ ﰲ ﹺﺟﺮﱠﻬﺗﺎ ﻭﺣﺸﻴﱢﻬﺎ ﻭﺃﻫﻠﻴﱢﻬﺎ ﻭﺇﻥﱠ ﺍﻷﺭﺍﹺﻧ َ‬
‫ﳉﺮﱠﺓ ‪.‬‬
‫ﺏ ﺍﻟﺘﱠ ﹶﻘ ﱡﺬ ﹺﺭ ﳌﺸﺎﺭ ﹶﻛﺘِﻬﺎ ﺍﻷﻧﻌﺎ َﻡ ﰲ ﺍ ِ‬
‫ﺾ ﺣﻴﻀﹰﺎ َﻧﺘِﻨﹰﺎ ﻓﻤﺎ ﻋﺎﻑ ﳊ َﻤﻬَﺎ ﺃﺻﺤﺎ ُ‬‫ﹶﻟَﺘﺤِﻴ ُ‬
‫ﻓﻘﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ‪ :‬ﺃﻣﱠﺎ ﻣﺎ ﻋﺒﺘﻤﻮﻩ ﻣﻦ ﺃ ﹾﻛ ﹺﻞ ﺍﻟ َﻌﺬِﺭﺓ ﻓﺈﻥﱠ ﺫﻟﻚ ﻋﺎﻡﱞ ﰲ ﺍﳌﺎﺷﻴ ِﺔ ﺍﳌﺘﺨﻴﱠ ﹺﺮ ﳊﻤُﻬﺎ ﻋﻠﻰ ﺍﻟ ﱡﻠﺤْﻤﺎﻥ‬
 ‫ﺱ ﺃﺣ َﺮﺹُ ﻭﻋﻠﻰ (‬‫ﺲ ﻣﺎ ﳜﺮُﺝ ﻣﻦ ﺍﻟﻨﺎ ﹺ‬
‫ﻷﻥﱠ ﺍﻹﺑﻞ ﻭﺍﻟﺸﻴﺎﻩ ﻛﻠﹼﻬﺎ َﺟﻼﹼﻟﺔ ﻭ ُﻫﻦﱠ ﻋﻠﻰ ﻳﺎﺑ ﹺ‬
‫ﺃﻧّﻬﺎ ﺇﺫﹶﺍ ﺗﻌ ﻮﱠﺩﺕ ﺃﻛﻞ ﻣﺎ ﻗﺪ ﺟﻒﱠ ﻇﺎﻫﺮُﻩ ﻭﺩﺍﺧﻠﹸﻪ ﺭﻃﺐٌ َﺭﺟَﻊ ﺃﻣﺮُﻫﺎ ﺇﱃ ﻣﺎ ﻋﻠﻴﻪ ﺍﻟﻜﻠﺐ ﰒ ﺍﻟﺪﱠﺟﺎﺝ ﻻ ﺗَﺮْﺿَﻰ‬
‫ﺕ ﻋﻠﻴﻬﺎ ﺍﻻﺳﺘﻤﺮﺍﺀ ﻭﺍﳍﻀْﻢ ﺣﺘﱠﻰ ﺗﻠﺘﻤِﺲ ﺍﻟﺪﻳﺪﺍ ﹶﻥ ﺍﻟﱵ ﻓﻴﻬﺎ ﻓﺘﺠﻤﻊ‬ ‫ﺏ ﺍﻟﱵ ﱂ ﻳﺄ ِ‬‫ﺑﺎﻟ َﻌﺬِﺭﺓ ﻭﲟﺎ ﻳَﺒْﻘﹶﻰ ﻣﻦ ﺍﳊﺒﻮ ﹺ‬
‫ﺖ ﻋﻠﻰ ﺍﻟﻨﱠ ﻮْﻋﲔ ﲨﻴﻌﹰﺎ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ‬
‫ﻧﻮﻋﲔ ﻣﻦ ﺍﻟﻌﺬﺭﺓ ﻷﻬﻧﺎ ﺇﺫﺍ ﺃﻛﻠﺖ ﺩﻳﺪﺍﻥ ﺍﻟ َﻌ ِﺬ َﺭِﺓ ﻓﻘﺪ ﺃَﺗ ْ‬
‫ﳊﻜﹶﻢ ﰲ ﻫﺠﺎﺋِﻪ ﺍﻷﻧﺼﺎﺭ ﲞﺒﻴﺚ ﺍﻟﻄﻌﺎﻡ‬
‫ﺍﹶ‬

‫ﻸ ْﻧﺼَﺎ ُﺭ ﺁ ﹶﻛﻞﹸ ﰲ‬
‫ﻓﻀﺮﺏ ﺍﳌﺜ ﹶﻞ ﺑﺎﻟﺪﱠﺟﺎﺝ ﻣﻦ ﺑﲔ ﲨﻴﻊ ﺍﳊﻴﻮﺍﻥ ﻭﺗ َﺮ َﻙ ﺫِﻛﺮ ﺍﻟﻜﻼﺏ ﻭﻫﻲ ﻟﻪ ﻣُ ْﻌﺮﹺﺿﺔ ﻓﻘﺎﻝ ‪ ) :‬ﻭﻟ َ‬
‫ﺕ ِﻣ َﻦ‬
‫ﺚ ﺍ َﻷ ﹾﻃ ِﻌﻤَﺎ ِ‬
‫ﻸ ْﻧﺼَﺎ ُﺭ ﺁ ﹶﻛﻞﹸ ﰲ ﹸﻗﺮَﺍﻫﺎ ** ِﻟﺨُْﺒ ِ‬
‫ﺝ ( ﻭﻟﻮ ﻗﺎﻝ ‪ ) :‬ﻭﻟ َ‬
‫ﺕ ِﻣ َﻦ ﺍﻟﺪﱠﺟَﺎ ﹺ‬
‫ﺚ ﺍ َﻷ ﹾﻃ ِﻌﻤَﺎ ِ‬
‫ﹸﻗﺮَﺍﻫﺎ ** ﳋﹸْﺒ ِ‬
‫ﺏ ( ﻟﻜﺎﻥ ﺍﻟﺸﱢﻌْﺮ ﺻﺤﻴﺤﺎﹰ ﻣُﺮﺿﻴﹰﺎ ‪.‬‬ ‫ﺍ ﹾﻟﻜِﻼ ﹺ‬
‫ﺾ ﺇﺫﺍ‬
‫ﳊ ْﻤ ﹺ‬
‫ﺏ ﻣﱴ ﺷﺒﹺﻌﺖ ﱂ ﺗﻌﺮﺽ ﻟﻠ َﻌﺬِﺭﺓ ﻭﺍﻷﻧﻌﺎ ُﻡ ﺍﳉﻼﱠﻟﹸﺔ ﻭﻛﺬﻟﻚ ﺍﳊﺎﻓِﺮ ﻗﺪ ﺟﻌﻠﺖ ﺫﻟﻚ ﻛﺎ ﹶ‬ ‫ﻭﻋﻠﻰ ﺃﻥﱠ ﺍﻟﻜﻼ َ‬
‫ﳉﻼﱠﻟﺔ ﻣﺎ ﺟﺎﺀ ‪.‬‬‫ﻛﺎﻧﺖ ﳍﺎ ﺧَﻠﱠﺔﹲ ﻓﻬﻲ َﻣﺮﱠﺓ ﺗﺘﻐﺬﱠﻯ ﺑﻪ ﻭﻣﺮﺓ ﺗﺘﺤﻤﱠﺾ ﻭﻗﺪ ﺟﺎﺀ ﰲ ﳊﹸﻮﻡ ﺍ ﹶ‬
‫ﺶ ِﻣﻨﱠﺎ ﻻ ﻳﺮﻏﺒﻮﻥ ﰲ ﺷﻲ ٍﺀ ﻣﻦ ﺍﻟﻠﱡﺤﻤﺎﻥ ﺭﻏَﺒﺘَﻬﻢ ﰲ ﺍﻟﺪﱠﺟﺎﺝ ﻭﻫﻢ ﻳﻘﺪﱢﻣﻮﻬﻧﺎ ﻋﻠﻰ ﺍﻟﺒﻂﱢ‬ ‫ﻭﻣﻠﻮﻛﹸﻨﺎ ﻭﺃﻫ ﹸﻞ ﺍﻟﻌﻴ ﹺ‬
‫ﺕ ﺍﻟﺼﱠﻔﹶﺎﻳﺎ ﻭﻫﻢ ﻳﻌﺮﻓﹸﻮﻥ ﻃﺒﻌﻬﺎ ﻭﺳﻮﺀ‬ ‫ﺞ ﻭﺍﻟﺪﱡﺭﱠﺍﺝ ﻧﻌﻢ ﻭﻋﻠﻰ ﺍﳉِﺪﺍﺀ ﻭﺍ َﻷ ْﻋﻨُ ﹺﻖ ﺍﳊﹸ ْﻤ ﹺﺮ ﻣﻦ َﺑﻨَﺎ ِ‬
‫ﻭﺍﻟﻨﻮﺍﻫﺾ ﻭﺍﻟ ﹶﻘَﺒ ﹺ‬
‫ﻗﹸﻮﺗِﻬﺎ ﻭﻫﻢ ﻣﻊ ﺫﻟﻚ ﻳﺄﻛﻠﻮﻥ ﺍﻟﺮﱠﻭﺍ ِﻋ َﻲ ﻛﻤﺎ ﻳﺄﻛﹸﻠﻮﻥ ﺍﳌﺴﻤﱠﻨﺎﺕ ‪.‬‬
‫ﺐ ﻣﺎ ﰲ ﺍﻷﻬﻧﺎﺭ ﻣﻦ ﺍﻟﺴﻤﻚ ﻭﺃﺣﺴﻨُﻬﺎ ﻗﹸﺪﻭﺩﹰﺍ ﻭ َﺧﺮْﻃﹰﺎ ﻭﺃﺳﺒﻄﹸﻬﺎ ﺳُﺒُﻮﻃﹰﺎ ﻭﺃﺭﻓﻌُﻬﺎ‬ ‫ﺍﻟﺸﺒﻮﻁ ﺃﺟﻮﺩ ﺍﻟﺴﻤﻚ ﻭﺃﻃﻴ ُ‬
‫ﲦﻨﹰﺎ ﻭﺃﻛﺜﺮُﻫﺎ ﺗﺼﺮﱡﻓﹰﺎ ﰲ ﺍﳌﺎﱀ ﻭﺍﻟﻄﺮﻱّ ﻭﰲ‬

‫ﺕ ﲬﻮﻝ ﺇﻻﱠ ﻭﻫﻲ ﺃﺣﺮﺹ ﻋﻠﻰ ﺃﻛﹾﻞ‬

‫ﻁ ﻭﻟﻴﺲ ﰲ ﺍﳌﺎﺀ ﲰﻜﺔ ﺭﻓﻴﻌﺔﹸ ﺍﻟﺬﻛﺮ ﻭﻻ ﺫﺍ َ‬
‫ﻁ ﺍﻟﺸﱠﺒﱡﻮ ﹸ‬
‫ﺲ ﻭﺍﻟﻨﱠﺸﻮ ِ‬
‫ﺍﻟ ﹶﻘﺮﹺﻳ ﹺ‬
‫ﳉﺮﱢﻱﱢ ﰲ ﺍﻟﺒﺤﺮ ‪.‬‬ ‫ﺍﻟ َﻌﺬِﺭﺓ ﻣﻨﻬﺎ ﻭﺇﻧّﻬﺎ ﰲ ﺫﻟﻚ ﻷَﺷﺪﱡ ﻃﻠﺒﹰﺎ ﳍﺎ ﻣﻦ ﺍﳋِﻨﺰﻳﺮ ﰲ ﺍﻟﱪﱢ ﻭﺍ ِ‬
‫ﻒ ﺍﺳﺘﻄﺎﺑﹸﺔ ﺃﻛ ﹺﻞ ﳊﹸﻮ ﹺﻡ ﺍﳋﻨﺎﺯﻳﺮ ﻭﺃﻛ ﹸﻞ ﺍﳋﻨﺎﺯﻳ ﹺﺮ ﳍﺎ ﻭﻛﻴﻒ ﻛﺎﻧﺖ ﺍﻷَﻛﺎﺳﺮﺓ‬ ‫ﺱ ﻛﻴ َ‬ ‫ﳊﻢ ﺍﳋﻨﺰﻳﺮ ﻭﻗﺪ ﻋَﻠﻢ ﺍﻟﻨﺎ ُ‬
‫ﺠﺮَﺍﻩ ﻋﻨ َﺪ ﻏﲑﹺﻧﺎ ‪.‬‬
‫ﻭﺍﻟﻘﻴﺎﺻﺮ ﹸﺓ ﻳﻘﺪﱢﻣﻮﻬﻧﺎ ﻭﻳﻔﻀﱢﻠﻮﻬﻧﺎ ﻭﻟﻮﻻ ﺍﻟﺘﻌﺒﱡ ُﺪ ﳉﹶﺮَﻯ ﻋﻨﺪﻧﺎ َﻣ ْ‬
‫ﳉﺮﱢﻱﱢ ﻷﺫﻧﺎﻬﺑﺎ ‪.‬‬‫ﺱ ﻛﻴﻒ ﺍﺳﺘﻄﺎﺑ ﹸﺔ ﺃﻛﻞ ﺍ ِ‬ ‫ﻭﻗﺪ ﻋﻠﻢ ﺍﻟﻨﱠﺎ ُ‬
‫ﻣﺎ ﻗﻴﻞ ﰲ ﺍﳉﺮﻱ (‬
‫ﺐ‬
‫ﺠ ﹺ‬ ‫ﳉﺮّﻱﱢ ﻗﺎﻝ ﺃﺑﻮ ﹶﻛﻠﹾﺪﺓ ‪ :‬ﻫﻮ ﺃﹸﺩْﻡ ﺍﻟﻌُﻤﻴﺎﻥ ﻭﺟﻴﱢﺪٌ ﰲ ﺍﻟ ﹶﻜ ْﻮﺷَﺎﻥ ﻭﺩﻭﺍﺀٌ ﻟﻠﻜﻠﻴﺘﲔ ﻭﺻﺎﱀﹲ ﻟﻮﺟَﻊ ﺍﻟﻈﻬﺮ ﻭ َﻋ ْ‬‫ﻭﰲ ﺍ ِ‬
‫ﺞ‬
‫ﺾ ﺍﻟﺒﹺﺪَﻉ ﻭﱂ ُﻳ ﹾﻔ ﹶﻠ ْ‬
‫ﺍﻟﺬﱠﻧﺐ ﻭﺧِﻼﻑٌ ﻋﻠﻰ ﺍﻟﻴﻬﻮﺩ ﻭﻏﻴﻆﹲ ﻋﻠﻰ ﺍﻟﺮﻭﺍﻓﺾ ﻭﰲ ﺃﻛﻠﻪ ﺇﺣﻴﺎﺀٌ ﻟﺒﻌﺾ ﺍﻟﺴﱡﻨﻦ ﻭﺇﻣﺎﺗ ﹸﺔ ﺑﻌ ﹺ‬
‫ﻂ ﻭﻫﻮ ﳏﻨﺔﹲ ﺑﲔ ﺍﳌﺒﺘﺪِﻉ‬ ‫ﻋﻠﻴ ِﻪ ﻣُﻜﺜِﺮٌ ﻣﻨﻪ ﻗ ﱡ‬

‫ﻭﺍﻟﺴﱡﻨﱢﻲ ﻫﻠﻚ ﻓﻴﻪ ِﻓﹶﺌﺘَﺎ ِﻥ ﻣ ﹾﺬ ﻛﺎﻧﺖ ﺍﻟﺪﻧﻴﺎ ‪ :‬ﳏﻠﱢﻞﹲ ﻭﳏﺮﱢﻡ ‪.‬‬

‫ﻍ ﻳﻠﺘﻬﻢ ﺍﻟ َﻌﺬِﺭﺓ ﻭﻳﺄﻛﻞ ﺍﳉﺮﺫﺍﻥ ﺻﺤﺎﺣﹰﺎ ﻭﺍﻟﻔﺄ َﺭ‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ‪ :‬ﻫﻮ ﻗﺒﻴﺢ ﺍﳌﻨﻈﺮ ﻋﺎﺭﻱ ﺍﳉِﻠ ِﺪ ﻧﺎﻗﺺ ﺍﻟﺪّﻣﺎ ﹺ‬
‫ﻑ ﺍﻟﺴﻤﻚ ﻭﻗﺪ ﻭﻗﻊ ﻋﻠﻴﻪ ﺍﺳﻢ ﺍ ِﳌﺴْﺦ ﻻ َﻳﻄِﻴﺐ ﳑﻠﻮﺣﹰﺎ‬ ‫ﻑ ﺗﺼﺮﱡ َ‬ ‫ﺴﻴّﹰﺎ ﻭﻻ ﻳﺘﺼﺮﱠ ُ‬‫ﻭ َﺯ ِﻫ ٌﻢ ﻻ ﻳُﺴﺘَﻄﺎﻉُ ﺃﻛﻠﹸﻪ ﺇﻻﹼ ﳏ ِ‬
‫ﻭﻻ ﳑﻘﻮﺭﹰﺍ ﻭﻻ ﻳﺆﻛﻞ ﻛﺒﺎﺑﹰﺎ ﻭﻻ ﻳُﺨﺘﺎ ُﺭ ﻣﻄﺒﻮﺧﹰﺎ ﻭﻳُﺮﻣَﻰ ﻛﻠﱡﻪ ﺇﻻﱠ ﺫﻧَﺒﻪ ‪.‬‬
‫ﻁ ﻣﻦ ﺍﻟﺴﻤﻚ‬ ‫ﳉﺮﱢﻱﱢ ﻭﺍﻟﺸﱠﺒﱡﻮ ِ‬
‫ﺕ ﻣﻦ ﺍﻷﻧﻌﺎ ﹺﻡ ﻭﺍ ِ‬ ‫ﻭﺍﻷﺻﻨﺎﻑ ﺍﻟﱵ ﺗَﻌﺮﺽ ﻟﻠ َﻌﺬِﺭﺓ ﻛﺜﲑﺓ ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﺍﳉﻼﱠ ﹶﻻ ِ‬
 ‫ﺝ ﻭﺍﻟﺮﱠ َﺧ ُﻢ ﻭﺍﳍﹶﺪﺍ ﻫِﺪ ‪.‬‬
‫ﻭﻳﻌﺮﹺﺽ ﳍﺎ ﻣﻦ ﺍﻟﻄﲑ ﺍﻟﺪﱠﺟﺎ ُ‬
‫ﺍﻷﻧﻮﻕ ﻭﻣﺎ ﲰﻲ ﻬﺑﺬﺍ ﺍﻻﺳﻢ ﻭﻗﺪ ﺑﻠﻎ ﻣﻦ ﺷَﻬﻮﺓ ﺍﻟﺮﱠ َﺧﻤَﺔ ﻟﺬﻟﻚ ﺃ ﹾﻥ ﲰﱠﻮﻫﺎ ﺍﻷﻧﻮﻕ ﺣﱴ ﲰﱠﻮﺍ ﻛﻞﱠ ﺷﻲ ٍﺀ ﻣﻦ‬
‫ﺍﳊﻴﻮﺍﻥ ﻳﻌﺮﹺﺽ ﻟﻠﻌﺬِﺭﺓ ﺑﺄﻧﻮﻕ ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﺣﺘﱠﻰ ﺇﺫﹶﺍ ﺃﺿﺤﻰ َﺗ َﺪﺭﱠﻯ ﻭﺍﻛﺘﺤﻞ ** ﳉﺎﺭﺗَﻴﻪ ﰒ ﻭﻟﱠﻰ ﻓﻨﺜ ﹾﻞ‬
‫(‬

‫ﳉﻌَﻞ ﻭﻟﺸﺪﱠﺓ ﻃﻠﺐ ﺍﳉﻌﻞ ﻟﺬﻟﻚ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪َ ) :‬ﻳﺒﹺﻴﺖ ﰲ ﳎﻠﺲ ﺍﻷﻗﻮﺍﻡ ﻳَﺮﺑَ ﺆُﻫﻢ **‬ ‫ﲔ ﺍﻟ ﹶﻘ َﺮ ْﻧﺒَﻰ ﻭﺍ ﹸ‬
‫ﻕ ﺍ َﻷﻧُﻮ ﹶﻗ ﹺ‬
‫ﺭﹺﺯ َ‬
‫ﺕ ﻳﻌﺸﱢﻲ ﻭَﺣْﺪَﻩ ﺃﻟ ﹶﻔ ْﻲ ﺟُﻌَﻞ‬
‫ﺱ ( ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) :‬ﺇﺫﺍ ﺃﺗَﻮﻩ ﺑﻄﻌﺎ ﹴﻡ ﻭﺃ ﹶﻛ ﹾﻞ ** ﺑَﺎ َ‬
‫ﺕ ﰲ َﺣ َﺮ ﹺ‬ ‫ﹶﻛﹶﺄﻧﱠﻪ ُﺷﺮَﻃﻲﱞ ﺑَﺎ َ‬
‫ﺖ ﻳﺪ ﱡﻝ ﻋﻠﻰ ِﻋﻈﹶﻢ ﻣﻘﺪﺍﺭ ﺍﻟﻨﱠﺠْﻮ ﻓﻬﺠﺎﻩ ﺑﺬﻟﻚ ﻭﻋﻠﻰ ﺃﻥﱠ ﺍﳉﹸﻌَﻞ ﻳﻘﺘﺎﺕ ﺍﻟﺒَﺮﺍﺯ ‪.‬‬ ‫( ﻫﺬﺍ ﺍﻟﺒﻴ ُ‬
‫ﻭﰲ ﻣﺜﻞ ﺫﻟﻚ ﻳﻘﻮﻝ ﺍﺑﻦ َﻋ ْﺒﺪَﻝ ﺇﻥ ﻛﺎﻥ ﻗﺎﻟﻪ ﻭﺇﳕﺎ ﻗﻠﺖ ﻫﺬﺍ ﻷﻥﱠ ﺍﻟﺸﻌﺮ ﻳَﺮﺗﻔِﻊ ﻋﻨﻪ ﻭﺍﻟﺸﻌﺮ ﻗﻮﻟﻪ ‪ ) :‬ﹺﻧﻌْﻢ ﺟﺎ ُﺭ‬
‫ﺏ ﻋﻨﺪ ﺻﺪﻳ ﹴﻖ ** ﻣﻦ ﺛﹶﺮﻳ ٍﺪ ﻣﻠﺒﱠ ﹴﻖ ﻣﺄﺩُﻭﻡ (‬ ‫ﺍﳋﻨﺰﻳﺮ ِﺓ ﺍﳌﺮﺿ ُﻊ ﺍﻟﻐﺮ ** ﺛﻰ ﺇﺫﺍ ﻣﺎ ﻏﺪﺍ ﺃﺑﻮ ﻛﻠﺜﻮ ﹺﻡ ( ) ﺛﺎﻭﻳﹰﺎ ﻗﺪ ﺃﺻﺎ َ‬
‫ﺕ ﻟﺘﻠﱢ ِﻪ‬
‫ﻂ ﺗﺮﻯ ﺍﳋﻨﺎﺯﻳﺮ ﻣﻨﻪ ** ﻋﺎﻣﺪﺍ ٍ‬ ‫ﻒ ﺍ ﹶﳌ ْﻬﺪُﻭﻡ ( ) ﺑﻀَﺮﻳ ٍ‬ ‫ﺱ ﻓﺄﻟﻘﹶﻰ ﻛﺎ ِﳌ ْﻌﹶﻠ ِ‬‫ﺐ ﺍﻟﺸﻢ ** ﹺ‬
‫) ﰒ ﺃﳓﻰ ﲜَﻌﺮﻩ ﺣﺎﺟ َ‬
‫ﺠﻌَﺎ (‬
‫ﺖ ﺃﹶﻟﺒَﺎ ﹶﻥ ﺍﻟﺒَﺨﺎﺗِﻲ َﺟ ْﻌ َ‬
‫ﺻ ْﻮ َﻣﻌَﺎ ** ﺛﹸﻤﱠ َ‬
‫ﺍﳌﺮﻛﻮ ﹺﻡ ( ﻭﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ ﰲ ﻣﺜﻞ ﺫﻟﻚ ‪ ) :‬ﻗﺪ ﺩﻗﱠ ُﻪ ﺛﹶﺎ ﹺﺭﺩُﻩُ ﻭ َ‬

‫ﳉﻌَﻞ ﻟﻠﺰﱢ ْﺑ ﹺﻞ ﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ ﻭﻫﻮ‬

‫ﺖ ﺧ ﻮّﻯ ﺑﺎﺭﹺﻛﹰﺎ ﻭﺍ ْﺳَﺘ ْﺮﺟَﻌﺎ ( ﻭﰲ ﻃﻠﺐ ﺍ ﹸ‬
‫ﺠﻌَﺔ ﺍﻟ َﻌ ْﻮ ِﺩ ﺍﺑْﺘَﻐَﻰ ﺃ ﹾﻥ َﻳ ْﻨﺠَﻌﺎ ** ﺛﹸﻤﱠ َ‬
‫) َﺟ ْﻌ َ‬
‫ﺕ ﺍﳊﺮﺟﻪ ** ﻣﻦ ﻛﻞ ﺫﺍﺕ ُﺑﺨْﻨ ﹴﻖ ﹶﻏ َﻤﻠﱠﺠﻪ ( ) ﹶﻇﻞﹼ ﳍﺎ َﺑ ْﻴ َﻦ ﺍﳊﻼﻝ‬ ‫ﺃﺑﻮ ﺍﻟ ُﻐﺼْﻦ ﺍﻷﺳَﺪﻱ ‪ ) :‬ﻣﺎﺫﺍ ﺗﻼﹶﻗﻲ ﹶﻃﹶﻠﺤَﺎ ُ‬
‫ﻼ ﻣُﺪﺣﺮﺟَﻪ ( ﻭﻗﺎﻝ‬ ‫ﻁ ﻭﺍﻟ ﹸﻔﺴَﺎ ِﺀ ﺍﻟﺴﻤﺠﻪ ( ) ﻓﺠﺌﺘُﻬﺎ ﻗﺎ ِﻋ َﺪ ﹰﺓ ﻣﻨﺸﺠﻪ ** ﺗﻌﻄﻴﻪ ﻋﻨﻬﺎ ﺟ َﻌ ﹰ‬‫ﹶﺃ َﺭﺟَﻪ ** ِﻣ َﻦ ﺍﻟﻀﱡﺮَﺍ ِ‬
‫ﺖ ﺳُﻠﻴﻤَﻰ َﺷﺐﱠ ﱄ ﺟُﻌَﻞ ** ﺇﻥﱠ ﺍﻟﺸﻘﻲﱠ‬ ‫ﳛﲕ ﺍﻷﻏﺮّ ‪ :‬ﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ﺳَﺪ َﻙ ﺑﻪ ﺟُﻌَﻠﻪ ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﺇﺫﺍ ﺃﺗﻴ ُ‬
‫ﺼ َﻖ ﺑﻪ ﻣﻦ ﻳﻜﺮﻩ ﻭﺇﺫﺍ ﻛﺎﻥ ﻻ ﻳﺰﺍﻝ ﻳﺮﺍﻩ ﻭﻫﻮ ﻳﻬﺮُﺏ‬ ‫ﺍﻟﺬﻱ ُﻳ ْﻐﺮَﻯ ﺑﻪ ﺍﳉﹸ َﻌﻞﹸ ( ﻳﻀﺮﺏ ﻫﺬﺍ ﺍﳌﺜ ﹸﻞ ﻟﻠﺮﱠﺟﻞ ﺇﺫﺍ ﹶﻟ ِ‬
‫ﻣﻨﻪ ﻗﺎﻝ ﳛﲕ ‪ :‬ﻭﻛﺎﻥ ﺃﺻﻠﹸﻪ ﻣﻼﺯﻣ ﹶﺔ ﺍﳉﹸﻌَﻞ ﳌﻦ ﺑﺎﺕ ﰲ ﺍﻟﺼﺤﺮﺍﺀ ﻓﻜﻠﱠﻤﺎ ﻗﺎﻡ ﳊﺎﺟ ٍﺔ ﺗﺒﹺﻌﻪ ﻷﻧﱠﻪ ﻋﻨﺪﻩ ﺃﻧﱠﻪ ﻳﺮﻳﺪ‬
‫ﺍﻟﻐﺎﺋﻂ ‪.‬‬
‫ﺍﻟﻘﺮﻧﱮ ﻭﰲ ﺍﻟ ﹶﻘ َﺮ ْﻧﺒَﻰ ﻳﻘﻮﻝ ﺍﺑ ُﻦ ﻣﻘﺒﻞ ‪:‬‬

‫ﻉ ﺍﻟﻘﹶﺮَﻧْﺒَﻰ ﺃ ْﺧ ﹶﻠ ﹶﻔﺘْﻪ ﳎﺎﻋﺮﻩ ( ﻭﺍﻟﻘﺒﻮﻉ ‪ :‬ﺍﻻﺟﺘﻤﺎﻉ ﻭﺍﻟﺘﻘﺒﺾ ﻭﺍﻟﻘ َﺮﻧْﱮ‬

‫ﺕ ﺑﹺﺎﻟﻠﱠﻴﻞ ﻗﺎﺑﻌﹰﺎ ** ﻗﺒُﻮ َ‬
‫) ﻭﻻ ﺃﻃﺮُﻕ ﺍﳉﹶﺎﺭﺍ ِ‬
‫‪ :‬ﺩﻭﻳْﺒﱠﺔﹲ ﻓﻮﻕ ﺍﳋﹸ ْﻨ ﹶﻔﺴَﺎﺀ ﻭﺩﻭ ﹶﻥ ﺍﳉﻌﻞ ﻭﻫﻮ ﻭﺍﳉﻌﻞ ﻳﺘْﺒﻌﺎﻥ ﺍﻟﺮﱠﺟ ﹶﻞ ﺇﱃ ﺍﻟﻐﺎﺋﻂ ‪.‬‬
‫ﱳ ﺍﻟَﺒﺪَﻥ ﻭﺇﻥ ﱂ ﲡﺪْﻩ ﻣﻠﻄﺨﹰﺎ ﺑﺸﻲ ٍﺀ ﻣﻦ ﺍﻟ َﻌﺬِﺭﺓ ﻷﻧﱠ ُﻪ ﻳﺒﲏ‬‫ﻭﻣﻦ ﺍﻟﻄﱠﲑ ﺍﻟﺬﻱ ﻳُﻀﺎﺭﹺﻉ ﺍﻟﺮﱠﲬﺔ ﰲ ﺫﻟﻚ ﺍﳍﺪﻫ ُﺪ ﻣﻨ ُ‬
‫ﺑﻴﺘﻪ ﻭﻳﺼﻨﻊ ﹸﺃﻓﺤﻮﺻَﻪ ﻣﻦ ﺍﻟﺰﱢﺑﻞ ﻭﻟﻴﺲ ﺍﻗﺘﻴﺎﺗُﻪ ﻣﻨﻪ ﺇﻻﱠ ﻋﻠﻰ ﻗﺪْﺭ ﺭﻏﺒﺘِﻪ ﻭﺣﺎﺟﺘﻪ ﰲ ﺃﻻﹼ ﻳﺘﱠﺨﺬ ﺑﻴﺘﹰﺎ ﻭﻻ ﺃﹸﻓﺤﻮﺻﹰﺎ‬
‫ﱳ ﹶﻓ َﻌﻠِﻖ ﺑﺒﺪﻧﻪ ﻭﺟﺮﻯ ﰲ ﺃﻋﺮﺍﻕ ﺃﺑﻮﻳﻪ ﺇﺫ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺼﻨﻴﻊ ﻋﺎﻣّﹰﺎ ﰲ ﺟﻨﺴﻪ ‪.‬‬ ‫ﺇﻻﹼ ﻣﻨﻪ ﻓﺨﺎ َﻣﺮَﻩ ﺫﻟﻚ ﺍﻟﻨﱠ ُ‬
‫ﻉ ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﻗﹶﻔﹰﺎ‬ ‫ﻼ ﻭﻗﺬﹶﺭﹰﺍ ﻟﻜﺎﻧﺖ ﺇﱃ ﺍﻟﻘﺬﹶﺭ ﺃﺳﺮ َ‬
‫ﺕ ﻋﺴ ﹰ‬ ‫ﻭﺗﻌﺘﺮﻱ ﻫﺬﻩ ﺍﻟﺸﱠﻬْﻮ ﹸﺓ ﺍﻟﺬﱢﺑﺎﻥ ﺣﺘﱠﻰ ﺇﻧﱠﻬﺎ ﻟﻮ ﺭﺃ ْ‬
‫ﺏ ﻋﻠﻰ ﺧِﺮﹰﺍ **‬
‫ﻚ ﻳُﻘﹾﺼِﻲ ﺍﳍﹸﻤﻮ َﻡ َﻋﻠﹶﻰ َﺑ ﹾﺜ ﹺﻖ ( ) ﻭﺃﻋﻈ ُﻢ ﺯﻫﻮﹰﺍ ﻣﻦ ﺫﹸﺑﺎ ﹴ‬
‫ﻒ َﻭ ْﺟ ٍﻪ ﹶﻗ ْﺪ ﹸﺃﻃِﻴ ﹶﻞ ﻛﺄﻧﱠﻪ ** ﻗﻔﺎ ﻣﺎِﻟ ٍ‬
‫َﺧ ﹾﻠ َ‬
‫ﻕ ( ﻭﻳﺰﻋﻤﻮﻥ ﹶﺃﻥﱠ ﺍﻟﺰﱡﻧﺒﻮ َﺭ ﳍِﺞٌ ﺑﺼﻴﺪ ﺍﻟﺬﱢﺑﺎﻥ ﻭﻻ ﻳﻜﺎﺩ ﻳﺼﻴﺪﻩ ﺇﻻﱠ ﻭﻫﻮ‬ ‫ﺐ َﻋﻘﹸﻮﺭ ﻋﻠﻰ َﻋ ْﺮ ﹺ‬ ‫ﻭﺃ َﲞﻞﹸ ﻣﻦ ﹶﻛ ﹾﻠ ﹴ‬
 ‫ﺳﺎﻗﻂﹲ ﻋﻠﻰ ﻋﺬﺭﺓ ﻟ ﹶﻔﺮْﻁ َﺷﻬْﻮﺗِﻪ ﳍﺎ ﻭﻻﺳﺘﻔﺮﺍﻏﻬﺎ ﻓﻴﻌﺮﹺﻑ ﺍﻟﺰﱡﻧﺒﻮﺭ ﺫﻟﻚ ﻓﻴﺠﻌﻞ ﻏﹶﻔﻠﺘَﻪ ﻓﹸﺮﺻﺔ ﻭﻧُﻬْﺰﺓ ﻗﺎﻟﻮﺍ ‪:‬‬
‫ﻭﺇﻧﱠﻤﺎ ﻗﻠﻨﺎ ﺫﻟﻚ ﻷﻧّﺎ ﱂ ِﳒﺪْﻩ ﻳﺮﻭ ُﻡ ﺻﻴﺪَﻩ ﻭﻫﻮ ﺳﺎﻗِﻂﹲ ﻋﻠﻰ ﲦﺮ ٍﺓ ﻓﻤﺎ ﺩﻭﻬﻧﺎ ﰲ ﺍﳊﻼﻭﺓ ‪.‬‬
‫ﺷﻌﺮ ﰲ ﺍﳍﺠﺎﺀ ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺸﱠﻤﻘﻤﻖ ﰲ ﺫﻟﻚ ‪ ) :‬ﺍﻟﻄﹼﺮﻳ َﻖ ﺍﻟﻄﱠﺮﹺﻳ َﻖ ﺟﺎﺀﻛﹸﻢ ﺍﻷﺡ ** ﻣ ُﻖ ﺭﺃﺱ ﺍﻷَﻧﺘﺎ ِﻥ ﻭﺍﻟ ﹶﻘﺬِﺭﻩ (‬
‫ﺻ ﻮﱠ َﺭ‬
‫ﺠﺮَﺩ ﰲ ﺑﺸﱠﺎ ﹺﺭ ﺑْﻦ ﺑُ ْﺮ ٍﺩ ﺍﻟ ُﻌﻘﹶﻴﻠﻲّ ‪ ) :‬ﻣﺎ َ‬
‫ﳝﺸﻲ ﺭُﻭﻳﺪﹰﺍ ﻳﺮﻳﺪ ﺣَﻠﹾﻘﺘﻜﻢ ﻛﻤﺸﻲ ﺧِﻨﺰﻳﺮ ٍﺓ ﺇﱃ َﻋﺬِﺭﻩ ﻭﻗﺎﻝ َﺣﻤﱠﺎ ُﺩ َﻋ ْ‬
‫ﺻ ﻮﱠﺭﺍ ( ) ﹶﺃ َﺷَﺒ َﻪ ﺑﹺﺎﳋِﻨﺰﻳ ﹺﺮ ﻭﺟﻬﹰﺎ ﻭﻻ ** ﺑﺎﻟﻜﻠﺐ ﺃﻋﺮﺍﻗﹰﺎ ﻭﻻ َﻣ ﹾﻜﺴِﺮﺍ ( )‬ ‫ﺍﻟﻠﹼﻪ ِﺷﺒْﻬﹰﺎ ﻟﹶﻪ ** ِﻣ ْﻦ ﻛﻞﱢ َﻣ ْﻦ ِﻣ ْﻦ َﺧ ﹾﻠ ِﻘ ِﻪ َ‬
‫ﺖ ﺟﹺﻠﺪﺗُﻪ ﻋﻨﱪﹰﺍ ﻟﻨﺘﱠﻨﺖ ** ﹺﺟﻠﹾﺪﺗُﻪ ﺍﻟ َﻌﻨْﱪﺍ ( ) ﺃﻭ‬ ‫ﺲ ﺃﻭ ﺃﻗﺬﺭﺍ ( ) ﻟﻮ ﹸﻃﻠِﻴ ْ‬‫ﺲ ﺃﻭ ﺃ ﹾﻃ ﹶﻔ َ‬ ‫ﻭﻻ ﺭﺃﻳﻨَﺎ ﺃﺣﺪﹰﺍ ﻣﺜﻠﻪ ** ﺃ ﹶﳒ َ‬
‫ﺴﻚُ ﻋﻠﻴﻪ ِﺧﺮَﺍ ( ﻭﻗﺎﻝ ﺃﺑﻮ ﻧُﻮﺍﺱ ﰲ ِﻫﺠَﺎﺀ َﺟﻌْﻔ ﹺﺮ ْﺑ ﹺﻦ ﳛﲕ ﺑﻦ ﺧﺎﻟﺪ‬ ‫ﺤ ﻮﱠ ﹶﻝ ﺍ ِﳌ ْ‬‫ﹸﻃﻠِﻴﺖ ﻣِﺴﻜﹰﺎ ﹶﺫ ِﻛﻴّﹰﺎ ﺇ ﹶﺫ ﹾﻥ ** َﺗ َ‬
‫ﻼ ﻳﻘﺎﻝ ﻟﻪ‬
‫ﳋﺮَﺍ ( ﻭﻗﺎﻝ ﺃﻋﺮﺍﰊﱞ ﻳﻬﺠﻮ ﺭﺟ ﹰ‬
‫ﺖ ﻓﺘًﻰ ﻣﻦ ِﺧﺮَﺍ ** ﺃﹶﻟﻴﺲ َﺟﺰَﺍﺋﻲ ﺃﻥ ﺍﻋْﻄﹶﻰ ﺍ ِ‬
‫ﺍﻟﱪﻣَﻜﻲّ ‪ ) :‬ﺇﺫﺍ ﻣﺎ ﻣﺪﺣ ُ‬
‫ﱳ ﺍﻟﻌﺮﻕ ‪:‬‬‫ﺟُﻠﻤﻮﺩ ﺑﻦ ﺃﻭﺱ ﻛﺎﻥ ﻣُﻨ َ‬

‫ﺖ ﺟُﻠﻤﻮ َﺩ ﺑ َﻦ ﺃﹶﻭﺱ ﹶﻏﺮَﻗﺎ ** ﻛﺎ ﹶﻥ ﳊﻤﻘﺎ َﺀ ﻓﺼﺎ َﺭ‬ ‫) ﺇﻧﱢﻲ ﺇﺫﺍ ﻣﺎ ﻋﺎﺭﺿﻲ ﺗﺄﻟﱠﻘﺎ ** ﻭ َﺭﻋَﺪﺕ ﺣﺎﻓﺘﻪ ﻭَﺑﺮَﻗﺎ ( ) ﺃﻫﻠﻜ ُ‬
‫ﺏ‬
‫ﺖ َﺷﺮﱞ ﻣﻦ ﺍﻟﻜﻞ ** ﹺ‬ ‫ﺠ َﺮ ٍﺩ ﰲ ﺑﺸﱠﺎﺭ ‪َ ) :‬ﺑ ﹾﻞ ﹶﻟَﻌﻤْﺮﻱ َﻷ ْﻧ َ‬
‫ﲪﻘﹶﺎ ( ﺃﺧﺒﺚ ﺷﻲ ٍﺀ َﻋﺮَﻗﹰﺎ ﻭ ِﺧ َﺮﻗﹶﺎ ﻭﻗﺎﻝ َﺣﻤﱠﺎ ُﺩ َﻋ ْ‬‫ﹶﺃ َ‬
‫ﻚ ﻳﺎ ﺍ ْﺑ َﻦ ﺍﻟﻄﱠﻴﺎﻥ ﺫﻱ ﺍﻟﺘﱡﺒﱠﺎ ِﻥ ( ﻭﻗﺎﻝ ﺑﻌﺾ‬ ‫ﳋ ْﻨﺰﹺﻳ ﹺﺮ ﺃﻃَﻴﺐُ ِﻣ ْﻦ ﺭﹺﻱ ** ِﺣ َ‬
‫ﺢﺍِ‬
‫ﻭﺃﻭﻟﹶﻰ ِﻣﻨْﻪ ﺑﻜﻞﱢ َﻫ ﻮَﺍ ِﻥ ( ) ﻭﹶﻟﺮﹺﻳ ُ‬
‫ﻕ(‬‫ﺏ ﺍﳌﺘﺨﺮ ﹺ‬ ‫ﳉ ْﻮ َﺭ ﹺ‬
‫ﺢﺍﹶ‬‫ﺖ ﻟﻪ ** ﺛﹶﻨﺎ َﺀ ﹶﻛﺮﹺﻳ ﹺ‬
‫ﲑ ﹶﻏﺰْﻭﹰﺓ ﺗﺮ ﹶﻛ ْ‬ ‫ﺍﻟﺸﻌﺮﺍﺀ ﰲ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋُﻤﲑ ‪ ) :‬ﹶﻏﺰَﺍ ﺍﺑ ُﻦ ﻋُﻤ ﹴ‬
‫ﺱ ﻣﻦ ﹺﺭ ْﺟﺴِﻪ ( ) ﻟِﻠ ِﻘ ﹺﺮ ِﺩ َﺑﺸﱠﺎ ﹺﺭ ْﺑ ﹺﻦ‬ ‫ﳉﺪﱢ ﰲ َﺭ ْﻣﺴِﻪ ** ﻭﻣَﻦ ﻳ ِﻔﺮﱡ ﺍﻟﻨﺎ ُ‬ ‫ﺸ ِﻘﻲﱢ ﺍ ﹶ‬
‫ﺠ َﺮ ٍﺩ ﰲ ﺑﺸﱠﺎﺭ ‪ ) :‬ﹸﻗ ﹾﻞ ﻟ َ‬
‫ﻭﻗﺎﻝ ﲪﱠﺎ ُﺩ َﻋ ْ‬
‫ﺚ ﺍﻏﺘﺮﺍﺭٌ ﺑﻪ ** ﹶﻓﻤَﺎ ﺍﻟﱠﺬِﻱ ﺃﺩﻧﺎﻙ ﻣﻦ َﻣﺴﱢ ِﻪ ( ) ﻳﺎ ﺍﺑ َﻦ‬ ‫ﺤﻔِﻞ ﺑﺮﻏﻢ ﺍﻟﻘﺮﺩ ﺃﻭ ﺗَﻌﺴﻪ ( ) ﻟﻠ ِﻘ ْﺮ ِﺩ ﺑﺎﻟﻠﱠْﻴ ِ‬ ‫ﺑُﺮ ٍﺩ ﻭﻻ ** َﺗ ْ‬
‫ﺴ ِﻪ (‬
‫ﺚ ﻣﻦ ﺃﻣ ِ‬ ‫ﺚ ﻣﻦ ﻟﻴﻠِﻪ ** ﻭﻳﻮﻣُﻪ ﺃﺧﺒ ﹸ‬ ‫ﺿ ْﺮ ِﺳ ِﻪ ( ) ﻬﻧﺎﺭُﻩ ﺃﺧﺒ ﹸ‬ ‫ﺿﻐْﻤٍﺔ ** ﺑﻨَﺎﹺﺑ ِﻪ ﻳﺎ ﻗِﺮ ُﺩ ﹶﺃ ْﻭ ِ‬
‫ﺍﺳﺘِﻬﺎ ﻓﺎﺻﹺﺒ ْﺮ ﻋﻠﻰ َ‬

‫ﺴ ِﻪ (‬
‫) ﻭﻟﻴﺲ ﺑﺎﳌﹸ ﹾﻘ ِﻠ ﹺﻊ ﻋﻦ ﹶﻏﻴﱢﻪ ** ﺣﱴ ﻳُﺪﻟﱠﻰ ﺍﻟﻘِﺮ ُﺩ ﰲ َﺭ ْﻣﺴِﻪ ( ) ﻣﺎ ﺧَﻠ َﻖ ﺍﻟﻠﹼﻪ ﺷﺒﻴﻬﹰﺎ ﻟﻪ ** ﻣﻦ ﹺﺟﻨﱢ ِﻪ ﻃﹸﺮّﹰﺍ ﻭﻣﻦ ﺇ ْﻧ ِ‬
‫ﺐ ﻣﻦ ﺭﳛِﻪ ** ﻭﻣﺴﱡﻪ ﺃﻟَﻴﻦُ ﻣِﻦ ﻣﺴﱢ ِﻪ (‬ ‫ﺴ ِﻪ ( ) ﺑﻞ ﺭﳛُﻪ ﺃﻃﻴ ُ‬ ‫ﲬِ‬‫) ﻭﺍﻟﻠﹼ ِﻪ ﻣﺎ ﺍﳋِﻨﺰﻳ ُﺮ ﰲ َﻧ ْﺘﻨﹺﻪ ** ﻣﻦ ﺭُﺑْﻌﻪ ﺑﺎﻟ ُﻌﺸْﺮ ﺃﻭ ﹾ‬
‫) ﻭﻋﻮﺩُﻩ ﺃﻛﺮ ُﻡ ﻣﻦ ﻋُﻮﺩِﻩ ** ﻭﺟﹺﻨﺴُﻪ ﺃﻛﺮ ُﻡ ﻣﻦ ﺟﹺﻨﺴ ِﻪ ( ﻭﺃﻧﺎ ﺣﻔﻈﻚ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺃﺳﺘﻈﺮﹺﻑ ﻭﺿﻌَﻪ ﺍﳋﻨﺰﻳ َﺮ ﻬﺑﺬﺍ‬
‫ﺍﳌﻜﺎﻥ ﻭﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﺣﲔ ﻳﻘﻮﻝ ‪ :‬ﻭﻋﻮﺩُﻩ ﺃ ﹾﻛ َﺮﻡُ ﻣﻦ ﻋُﻮﺩِﻩ ‪.‬‬
‫ﻭﹶﺃﻱﱡ ﻋﻮ ٍﺩ ﻟﻠﺨﻨﺰﻳﺮ ﹶﻗﺒَﺤﻪ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻭﻗﺒﺢ ﻣﻦ ﻳﺸﺘﻬﻲ ﺃﻛﻠﻪ ﻭﻗﺎﻝ ﲪﱠﺎ ُﺩ ﻋﺠﺮﺩ ﰲ ﺑﺸﱠﺎ ﹺﺭ ﺑﻦ ﺑُﺮﺩ ‪ ) :‬ﺇﻥﱠ ﺍﺑ َﻦ ﺑُﺮ ٍﺩ‬
‫ﺭﺃﻯ ﺭُﺅﻳَﺎ ﻓﺄﻭﱠﹶﻟﻬَﺎ ** ﺑﻼ َﻣﺸُﻮﺭِﺓ ﺇﻧﺴﺎ ٍﻥ ﻭﻻ ﹶﺃﹶﺛ ﹺﺮ ( ) ﺭﺃﻯ ﺍﻟﻌَﻤَﻰ ﻧﹺﻌﻤ ﹰﺔ ﻟﻠﹼﻪ ﺳﺎﺑﻐﺔ ** ﻋﻠﻴﻪ ﺇﺫ ﻛﺎ ﹶﻥ ﻣﻜﻔﻮﻓﹰﺎ ﻋﻦ‬
‫ﺖ ﻛﻤﺎ ** ﻗﺪ ﻛﺎﻥ ﺑُﺮ ٌﺩ ﺃﹶﺑﹺﻲ ﰲ ﺍﻟﻀﱢﻴ ﹺﻖ ﻭﺍﻟﻌُﺴُ ﹺﺮ ( ) ﺃﻛﺪﱡ ﻧﻔﺴ َﻲ‬ ‫ﺍﻟﻨﱠﻈ ﹺﺮ ( ) ﻭﻗﺎﻝ ‪ :‬ﻟﻮ ﹶﻟ ْﻢ ﺃ ﹸﻛ ْﻦ ﺃﻋﻤَﻰ ﻟﻜﻨ ُ‬
‫ﳉﺪﱢ‬‫ﺏ ﺷﺎ ٍﺀ َﺷ ِﻘﻲﱠ ﺍ ﹶ‬
‫ﺖ ﺇ ﹾﻥ ﺃﻧﺎ ﱂ ﺃﻗَﻨ ْﻊ ﺑﻔﻌ ﹺﻞ ﺃﰊ ** ﹶﻗﺼﱠﺎ َ‬
‫ﺠ ﹺﺮ ( ) ﺃﻭ ﻛﻨ ُ‬
‫ﲑ ﻣُﺆَﺗ َ‬
‫ﺑﺎﻟﺘﻄﻴﲔ ﳎﺘﻬﹺﺪﹰﺍ ** ﺇﻣﱠﺎ ﺃﺟﲑﹰﺍ ﻭﺇﻣﱠﺎ ﻏ َ‬
‫ﺃﻭ َﺑ ﹶﻘ ﹺﺮ ( ) ﻛﺈﺧﻮﰐ ﺩﺍﺋﺒﹰﺎ ﺃﺷﻘﹶﻰ ﺷﻘﺎ َﺀﻫُﻢُ ** ﰲ ﺍﳊﺮﱢ ﻭﺍﻟﱪ ِﺩ ﻭﺍﻹﺩﻻﺝ َﻭ ﺍ ﹾﻟﺒُ ﹶﻜ ﹺﺮ ( ) ﻓﻘﺪ ﻛﻔﺎﱐ ﺍﻟﻌَﻤَﻰ ﻣﻦ ﻛﻞﱢ‬
‫ﺏ ﻣﻦ ﺍﻟ ﹶﻘ َﺪ ﹺﺭ (‬
‫ﻕ ﻳﺄِﺗﻲ ﺑﺄﺳﺒﺎ ﹴ‬
‫ﺴَﺒ ٍﺔ ** ﻭﺍﻟﺮﱢﺯ ُ‬
‫َﻣ ﹾﻜ َ‬

‫ﺐ ﻣﻦ ﻏﲑ ﻣﺎ ﻃﻠﺐ ** ﺇﻻﱠ ﲟَﺴْﺄﻟﱵ ﺇﺫ ﻛﻨﺖ ﰲ ﺻِﻐَﺮﹺﻱ ( ) ﺃﺿﻢﱡ ﺷﻴﺌﹰﺎ ﺇﱃ ﺷﻲ ٍﺀ ﻓﺄﺫﺧﺮﻩ **‬ ‫ﺸ ﹴ‬

‫ﺕ ﺫﺍ َﻧ َ‬
‫) ﻓﺼﺮ ُ‬
‫ﺴ ﹺﺮ ( ) ﻣَﻦ ﻛﺎﻥ ﻳﻌﺮﻓﹸﲏ ﻟﻮ ﱂ ﺃﻛﻦ َﺯﻣِﻨﹰﺎ ** ﺃﻭ ﻛﺎﻥ ﻳﺒﺬﹸﻝ ﱄ ﺷﻴﺌﹰﺎ ﺳِﻮﻯ ﺍﳊﹶﺠَﺮ ( ) ﻟﻘﺪ‬ ‫ﳑﱠﺎ ﺃﲨﱢﻊ ﻣﻦ ﲤﺮ ﻭﻣﻦ ِﻛ َ‬
‫ﺻ ْﺒﻴَﺘﻬﺎ **‬
‫ﺖ ﰲ ﺍﻟﻨﻈﺮ ( ) ﻳﺎ ﺍﺑ َﻦ ﺍﻟﱵ ﻧَﺸَﺰَﺕ ﻋﻦ ﺷﻴﺦ ِ‬
‫ﺖ ﺇﱃ ﺷﻲ ٍﺀ ﺗﻌﻴﺶ ﺑﻪ ** ﻳﺎ ﺍﺑ َﻦ ﺍﳋﺒﻴﺜﺔ ﻗﺪ ﺃﺩ ﹶﻗ ﹾﻘ َ‬‫ﻓﻄِﻨ َ‬
 ‫ﻚ ﻋﻦ َﺷﺘْﻤﻲ ﻭﻣﻨﻘﹶﺼَﱵ ** ﻣﺎ ﰲ ﺣِﺮﺍﻣﱢﻚ ﻣﻦ َﻧﺘْﻦ ﻭﻣﻦ َﺩ ﹶﻓ ﹺﺮ ( )‬ ‫ﺠ ﹺﺮ ( ) ﺃﻣﺎ ﻳﻜﱡﻔ َ‬
‫ﻷَﻳﺮ ﺛﻮﺑﺎ ﹶﻥ ﺫﻱ ﺍﳍﺎﻣﺎﺕ ﻭﺍﻟﻌُ َ‬
‫ﻚ ﻋﻨﻬﺎ ﻋُﻘﹶﻴﻞﹲ ﻭﻫﻲ ﺻﺎﺩﻗﺔ ** ﻓﺴﻞ ﺃﺳﻴﺪﹰﺍ ﻭﺳﻞ ﻋﻨﻬﺎ ﺃﺑﺎ ﺯُ ﹶﻓ ﹺﺮ ( ) ﻳﺎ ﻋﺒ َﺪ ﺃﻡﱢ ﺍﻟﻈﺒﺎﺀ ﺍﳌﺴﺘﻄﺐﱢ ﻬﺑﺎ ** ﻣﻦ‬ ‫ﻧ ﹶﻔ ْﺘ َ‬
‫ﺖ ﻛﺎﻟﻜﻠﺐ ﺫﹸﻻًّ ﺃﻭ ﺃﺫ ﱡﻝ ﻭﰲ ** َﻧﺬﹶﺍﻟ ِﺔ ﺍﻟﻨﻔﺲ ﻛﺎﳋﻨﺰﻳ ﹺﺮ ﻭﺍﻟَﻴﻌَﺮ ( )‬‫ﺖ ﻣﻮﱃ ﺍﻟ ُﻐﺮﱢ ﻣﻦ ُﻣﻀَﺮ ( ) ﺑﻞ ﺃﻧ َ‬
‫ﺍﻟﻠﱠ ﻮَﻯ ﻟﺴ َ‬
‫ﺖ ﻛﺎﻟﻘﺮ ِﺩ ﰲ ﺗﺸﻮﻳﻪ ﻣﻨﻈﺮﹺﻩ ** ﺑﻞ ﺻﻮﺭ ﹸﺓ ﺍﻟﻘﺮﺩ ﺃﻬﺑﻰ ﻣﻨﻚ ﰲ ﺍﻟﺼﱡ َﻮ ﹺﺭ ( ﻭﻭﺻﻒ ﺍﺑﻦ ﻛﺮﳝﺔ ﺣﺶٌ ﺍ ﻟﻪ ﻛﺎﻥ‬ ‫ﻭﺃﻧ َ‬
‫ﺤ ْﻤ ِﺪ ﺍﻟﻠﹼﻪ ﻳﻄﺮﻗﲏ ** ﺃﺭﻭﺍﺡ ﻭﺍﺩﻱ ﺧﺒﺎﻝ ﻏﲑ ﻓﹶﺘﱠﺎﺭ (‬
‫ﻒ ﹺﺑ َ‬
‫ﻫﻮ ﻭﺃﺻﺤﺎﺑﻪ ﻳﺘﺄﺫﻭﻥ ﺑﺮﳛﻪ ﻓﻘﺎﻝ ‪ ) :‬ﻭﱄ ﹶﻛﻨﹺﻴ ٌ‬

‫ﺞ ﻋَﻤْﺪﹰﺍ‬ ‫) ﻟﻪ ﺑﺪﺍﺋ ُﻊ َﻧﺘْﻦ ﻟﻴﺲ ﻳَﻌﺮﹺﻓﻬﺎ ** ﻣﻦ ﺍﻟَﺒ ﹺﺮﻳﱠ ِﺔ ﺇﻻﱠ ﺧَﺎﺯﹺﻥ ﺍﻟﻨﱠﺎ ﹺﺭ ( ) ﺇﺫﺍ ﺃﺗﺎﱏ ﺩَﺧِﻴﻞﹲ ﺯَﺍ َﺩﻧﹺﻲ ﹺﺑﺪَﻋﹰﺎ ** ﹶﻛﹶﺄﻧﱠﻪُ ﹶﻟ ﹺﻬ ٌ‬
‫ﺴ ﹶﻜﻨَﻪ ﻣِﻦ ﻗﹸﺮْﺑﻪ ﺟﺎﺭﻱ ( ) ﻓﻤﻦ ﺃﺭﺍ َﺩ ﻣﻦ ﺍﻟﹺﺒ ْﺮﺳَﺎ ﹺﻡ ﺃﻗَﺘ ﹶﻠﻪُ‬ ‫ﻉ َﻣ ْ‬ ‫ﳋﻼﱠ ﹸﻥ ﻛ ﱡﻠﻬُﻢ ** ﻭﺑﺎ َ‬ ‫ﺑﺈﺿْﺮَﺍﺭﹺﻱ ( ) ﻗﺪ ﺍﺟﺘﻮﺍﻧﹺﻲ ﻟﻪ ﺍ ﹸ‬
‫ﲑ ﺇﺿﻤﺎﺭﻱ (‬ ‫ﱳ ﰲ ﺃﻧﻔﻲ ﻟﻜﺜﺮﺗِﻪ ** ﻓﻠﻴﺲ ﻳﻮ ﹺﺟﺪُﻧﻴﻪ ﻏ ُ‬ ‫ﻒ ﺍﻟﻨﱠ ُ‬
‫ﻉ ﻓﻤﺮْﻩ ﻳﺪ ُﺧ ﹶﻠ ْﻦ ﺩﺍﺭﻱ ( ) ﺍﺳﺘﻜﹶﺜ َ‬
‫** ﺃﻭ ﺍﻟﺼﱡﺪَﺍ ﹺ‬
‫ﺖ ﺷﻌ ﹴﺮ ﻗﻂ ﻓﻘﺎﻝ ‪ :‬ﺑﻴﺘﹰﺎ ﻭﺍﺣﺪﹰﺍ ﺍﺷﺘﻬﻴﺘﻪ ﻓﺤﻔﻈﺘُﻪ ﻓﻘﻴﻞ ﻟﻪ ‪ :‬ﻓﻬﺎﺗﻪ ﻗﺎﻝ ‪:‬‬ ‫ﺖ ﺑﻴ َ‬
‫ﻚ ﻣﺎ ﺣﻔﻈ َ‬ ‫ﻭﻗﻴﻞ ﻟﻠﻤﺤﻠﻮﻝ ‪ :‬ﻭﻳﻠ َ‬
‫ﺸﺪَﻫﻢ ‪ :‬ﻛﺄﻧﱠﻤﺎ َﻧ ﹾﻜ َﻬﺘُﻬَﺎ ﻣِﺪﱠﺓﹲ‬ ‫ﺸﺪْﻩُ ﹶﻓﺄﹶﻧ َ‬
‫ﺃﻣَﺎ ﺇﻧﱢﻲ ﻻ ﺃﺣﹶﻔﻆﹸ ﺇﻻﱠ ﺑﻴﺘﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻗﻴﻞ ‪ :‬ﻓﻜﻴﻒ ﺭﺯﻕ ﻣﻨﻚ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﹶﻓﹶﺄﻧْ ِ‬
‫ﱳ ﺍﻟﻨﺎﺱ ﺇﺑﻄﹰﺎ ﺑﻠﹶﻐﻪ ﺃﻥ ﻧﺎﺳﹰﺎ ﻣﻦ ﻋﺒﺪ‬ ‫ﻼ ﻣﻦ ﺑﲏ ﺳﻌﺪ ﻭﻛﺎﻥ ﺃﻧ َ‬ ‫ﺨ ﹶﻄ ِﺔ ﻣَﺠْﺬﹸﻭﻡ ﻭﺯﻋﻢ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻥﹼ ﺭﺟُ ﹰ‬ ‫َﺗﺴِﻴ ﹸﻞ ﻣﻦ َﻣ ْ‬
‫ﺖ ِﻣ ْﻦ َﺟ ﹾﻠ َﻬ ِﺔ‬
‫ﺍﻟﻘﻴﺲ ﻳﺘﺤﺪﱠ ْﻭﻧَﻪ ﺑﺮﺟ ﹴﻞ ﻣﻨﻬﻢ ﻓﻤﻀﻰ ﺇﻟﻴﻬﻢ ﺷﺪّﹰﺍ ﻓﻮﺍﻓﺎﻫﻢ ﻭﻗﺪ ﹶﺃ ْﺯَﺑ َﺪ ﺇﺑﻄﺎﻩ ﻭﻫﻮ ﻳﻘﻮﻝ ‪ ) :‬ﺃﻗﺒﻠ ُ‬
‫ﻁ ﻳُﻌ ِﻄﺲُ ﺍﳌﺨﻨُﻮﻧﺎ (‬
‫ﻧﺎﻋﺘﻴﻨﺎ ** ﹺﺑﺬِﻱ ﺣُﻄﺎ ٍ‬

‫ﺖ ﻋﺒ َﺪ ﺍﻟﻘﻴﺲ ﻳَﺄﺑﹺﻄﻮﻧﺎ ﻗﺎﻝ ‪ :‬ﻭﻣﺘَﺢ ﺃﻋﺮﺍﰊﱞ ﻋﻠﻰ‬

‫) ﻳَﺰْﻭﹺﻱ ﻟﻪ ﻣﻦ ﻧ ْﺘﹺﻨ ِﻪ ﺍﳉﹶﺒﻴﻨﺎ ** ﺣﺘﱠﻰ ﺗَﺮَﻯ ﻟﻮﺟﻬﹺﻪ ﹸﻏﻀُﻮﻧﺎ ( ﻧُﺒﱢ ﹾﺌ َ‬
‫ﺻﻨَﺎﻧﹺﻲ ** ﻛﺄﻧﱠﻨﹺﻲ ﺟﺎﱐ ُﻋَﺒ ْﻴﹸﺜﺮَﺍ ِﻥ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) ( :‬ﻛﹶﺄﻥﱠ ﺇﺑﻄﻲﱠ ﻭﻗﺪ ﻃﺎ ﹶﻝ‬
‫ﺑﺌ ﹴﺮ ﻭﻫﻮ ﻳﻘﻮﻝ ‪ ) :‬ﻳﺎ ﹺﺭﻳﱠﻬﺎ ﺇﺫﺍ ﺑَﺪﺍ ُ‬
‫ﱳ ﻭﻻ ﺃ َﺷﺪﱡ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﻣﻦ‬ ‫ﺤﺔﹸ ﺧُ ْﺮ ٍﺀ ِﻣ ْﻦ ﹶﻛ ﻮَﺍﻣﻴﺦ ﺍﻟﻘﺮﻯ ( ﻭﻳﻘﺎﻝ ﺇﻧّ ُﻪ ﻟﻴﺲ ﰲ ﺍﻷﺭﺽ ﺭﺍﺋِﺤﺔﹲ ﺃﻧ ُ‬ ‫ﺍﳌﺪﻯ ** َﻧ ﹾﻔ َ‬
‫ﺱ ﻳَﻌﺎﻓﹸﻮﻥ ﺗﺴﻤﻴ َﺪ ﺑُﻘﻮﻟِﻬﻢ ﻗﺒﻞ ﻧُﺠﻮﻣِﻬﺎ ﻭﺗﻔﺘﱡ ﹺﻖ‬ ‫َﺑﺨَﺮ ﻓ ﹴﻢ ﺃﻭ َﻧ ْﺘ ﹺﻦ ِﺣ ﹴﺮ ﻭﻻ ﰲ ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ‪ :‬ﻓﻤﺎ ﻧﺮﻯ ﺍﻟﻨﱠﺎ َ‬
‫ﺑﺰﻭﺭﻫﺎ ﻭﻻ ﺑﻌﺪ ﺍﻧﺘﺸﺎ ﹺﺭ ﻭﺭﻗﻬﺎ ﻭﻇﻬﻮ ﹺﺭ ﻣﻮﺿﻊ ﺍﻟﱡﻠﺐﱢ ﻣﻨﻬﺎ ﺣﺘﱠﻰ ﺭﺑﱠﻤَﺎ ﹶﺫﺭﱡﻭﺍ ﻋﻠﻴﻬﺎ ﺍﻟﺴﱠﻤﺎ َﺩ ﹶﺫﺭّﹰﺍ ﹸﺛﻢﱠ ُﻳ ْﺮﺳَﻞ ﻋﻠﻴﻬﺎ‬
‫ﺴﺪَﺓ ﻭﻛﺬﻟﻚ‬ ‫ﺏ ﺍﻟﱡﻠﺐﱡ ﻗﹸﻮﻯ ﺍﻟﻌﺬﺭﺓ ﺑﻞ ﻣَﻦ ﳍ ْﻢ ﺑﺎﻟ َﻌﺬِﺭﺓ ﻭﻋﻠﻰ ﺃﻧﱠﻬُﻢ ﻣﺎ ﻳﺼﻴﺒﻮﻬﻧﺎ ﺇﻻﹼ ﻣﻐﺸﻮﺷﹰﺔ ُﻣ ﹾﻔ َ‬ ‫ﺸ َﺮ َ‬
‫ﺍﳌﺎ ُﺀ ﺣﱴ َﻳ ْ‬
‫ﺨ ﹸﻞ ﻓﻠﻮ ﺍﺳﺘﻄﺎﻋﻮﺍ ﺃﻥ َﻳﻄﹾﻠﻮﺍ ﻬﺑﺎ ﺍﻷﺟﺬﺍﻉَ ﻃﻠﻴﹰﺎ ﻟﻔﻌﻠﻮﺍ ﻭﺇﻧﱠﻬﻢ ﹶﻟﻴُﻮﻗﺪﻭﻥ ﻬﺑﺎ‬ ‫ﺻﻨﻴﻌُﻬﻢ ﰲ ﺍﻟﺮﳛﺎﻥ ﻓﺄﻣﱠﺎ ﺍﻟﻨﱠ ْ‬

‫ﲔ ﺍﻟﺜﱠﻠﻂ ﺟَﺎﻓﹰﺎ‬
‫ﲔ ﺍﳌِﻼﹶﻝ ﻭﺗﻨﺎﻧﲑ ﺍﳋﺒﺰ ﻭﻣﻦ ﺃﻛﺮﻡ ﲰﺎﺩﻫﻢ ﺍﻷﺑﻌﺎ ُﺭ ﻛ ﱡﻠﻬَﺎ ﻭﺍﻷﺧﺜﺎﺀُ ﺇﺫﺍ ﺟﻔﱠﺖ ﻭﻣﺎ ﺑ َ‬
‫ﺕ ﻭﺃﹶﺗﺎﺗ َ‬
‫ﳊﻤﱠﺎﻣﺎ ِ‬
‫ﺍﹶ‬
‫ﻭﺍﳋﺜﺎﺀ ﻳﺎﺑﺴﹰﺎ ﻭﺑﲔ ﺍﻟ َﻌﺬِﺭﺓ ﺟﺎﻓﱠ ﹰﺔ ﻭﻳﺎﺑﺴ ﹰﺔ ﻓﺮﻕ ﻭﻋﻠﻰ ﺃﻧﱠﻬﻢ ﻳﻌﺎﻟِﺠﻮﻥ ﺑﺎﻟ َﻌﺬِﺭﺓ ﻭﲞ ْﺮ ِﺀ ﺍﻟﻜﻠﺐ ﻣﻦ ﺍﻟﺬﱡﲝﺔ ﻭﺍﳋﺎﻧُﻮﻕ‬
‫ﰲ ﺃﻗﺼﻰ ﻣﻮﺍﺿِﻊ ﺍﻟﺘﻘﺰﱡﺯ ﻭﻫﻮ ﺃﻗﺼﻰ ﺍﳊﻠﻖ ﻭﻣﻮﺍﺿﻊ ﺍﻟﻠﻬﺎﺓ ﻭﻳﻀﻌﻮﻧَﻬﺎ ﻋﻠﻰ ﻣﻮﺍﺿﻊ ﺍﻟﺸﱠﻮﻛﺔ ﻭﻳﻌﺎﳉﻮﻥ ﻬﺑﺎ‬
‫ﻋُﻴﻮﻥ ﺍﻟﺪﱠﻭﺍ ﺏّ ‪.‬‬
‫ﺤ ﹲﺔ ﻣُﺪ ﹺﺭ ﹶﻛ ﹲﺔ‬
‫ﺢ ﺍﻟﻜﻨﺎﺱ ﻭﻗﺎﻝ ﻣﺴﺒّﺢ ﺍﻟﻜﻨﺎﺱ ‪ :‬ﺇﻧﱠﻤَﺎ ﺍﺷُﺘﻖﱠ ﺍﳋﲑ ﻣﻦ ﺍﳋﹸ ْﺮ ِﺀ ﻭﺍﳋﺮﺀ ﰲ ﺍﻟﻨﻮﻡ ﺧﲑ ﻭ َﺳ ﹾﻠ َ‬
‫ﺃﻗﻮﻝﹲ ﳌﺴﺒﱢ ﹴ‬
‫ﺾ ﺍﳌﻠﻮﻙ ﻟﺒﻌﺾ ﺍﻷﺳﺒﺎﺏ ﻭﺇﺫﺍ ﺑﻪ ﻗﹸﻌﺎﺹٌ ﻭﺯﻛﺎﻡ ﻭِﺛ ﹶﻘﻞﹸ‬ ‫ﺖ ﻋﻠﻰ َﺑ ْﻌ ﹺ‬
‫ﺃﻟ ﱡﺬ ﻣِﻦ ﹶﻛ ْﻮ ﹴﻡ ﺍﻟﻌَﺮﻭﺱ ﻟﻴﻠ ﹶﺔ ﺍﻟﻌُﺮﺱ ﻭﻟﻘﺪ ﺩﺧﻠ ُ‬
‫ﺭﺃﺱ ﻭﺇﺫﺍ ﺫﻟﻚ ﻗﺪ ﻃﺎﻭﻟﹶﻪ ﻭﻗﺪ ﻛﺎﻥ ﺑﻠﻐﲏ ﺃﻧﱠﻪ ﻛﺎﻥ ﻫﺠَﺮ ﺍﳉﻠﻮﺱ ﻋﻠﻰ ﺍﳌﻘﻌﺪﺓ ﻭﺇﺗﻴﺎ ﹶﻥ ﺍﳋﻼﺀ ﻓﺄﻣﺮﺗُﻪ ﺑﺎﻟﻌَﻮﺩ ﺇﱃ‬
‫ﻋﺎﺩﺗﻪ ﻓﻤﺎ َﻣﺮﱠﺕ ﺑﻪ ﺃﻳﺎﻡٌ ﺣﱴ ﺫﻫﺐ ﺫﻟﻚ ﻋﻨﻪ ‪.‬‬
‫ﺱ ﻗﺪ ﻏﻤﺮﻫﻢ ﺫﻟﻚ ﺍﻟﻨﺘْﻦ ﺍﶈﻴﻂ ﻬﺑﻢ ﻭﻗﺪ‬ ‫ﻭﺯﻋﻢ ﺃﻥﱠ ﺍﻟﺪﻧﻴﺎ ﻣُﻨﺘِﻨﺔ ﺍﳊِﻴﻄﺎﻥ ﻭﺍﻟﺘﱡﺮْﺑ ِﺔ ﻭﺍﻷﻬﻧﺎﺭ ﻭﺍﻷﻭﺩﻳﺔ ﺇﻻﹼ ﺃﻥﱠ ﺍﻟﻨﱠﺎ َ‬
 ‫ﻒ ﰲ ﺍﻟﺮﱠﺩﱢ ﺇﱃ ﺃﻥ ﳝﺘﺤ َﻦ ﺫﻟﻚ ﰲ‬
‫ﺏ ﲞﱪﻱ ﻓﻠﻴﻘ ْ‬
‫ﺤ َﻖ ِﺣﺴﱠﻬﻢ ﻟﻪ ﻃﻮ ﹸﻝ ﻣُﻜﺜِﻪ ﰲ ﺧﻴﺎﺷﻴﻤﻬﻢ ﻗﺎﻝ ‪ :‬ﻓﻤﻦ ﺍﺭﺗﺎ َ‬ ‫َﻣ َ‬
‫ﺸﻤﱠ ْﻢ ﺗﺸﻤﱡ َﻢ‬
‫ﺖ ﻣﻄﻴﱠﺐ ﻭﻟﻴﺘ َ‬
‫ﺝ ﺇﱃ ﺍﻟﺪﻧﻴﺎ َﻋ ْﻦ ﺑﻴ ٍ‬
‫ﺃ ﻭﱠﻝ ﻣﺎ ﳜﺮ ُ‬

‫ﻉ ﺗﺘﻔﺎﻭﺕ ﰲ ﺍﻟﻨﱳ ﻓﻬﺬﺍ ﻗﻮ ﹸﻝ ﻣﺴﺒّﺢ ﺍﻟﻜﻨﱠﺎﺱ ‪.‬‬

‫ﺍﳌﺘﺸﺒﱢﺚ ﻋَﻠﹶﻰ ﺃﻥﹼ ﺍﻟﺒﻘﺎ َ‬

‫ﻋﺼﺒﻴﺔ ﺳﻠﻤﻮﻳﻪ ﻭﺍﺑﻦ ﻣﺎﺳﻮﻳﻪ‬

‫ﱳ َﻧﺘْﻨﹰﺎ ﻭﻻ ﹶﺃ ﹾﺛ ﹶﻘﺐُ ﺛﹸﻘﻮﺑﹰﺎ ﻣِﻦ ﺟﻴﻔ ِﺔ‬

‫ﻭﺯﻋﻢ ﱄ َﺳ ﹾﻠ َﻤﻮَﻳﻪ ﻭﺍﺑﻦ ﻣﺎ َﺳ ﻮَﻳﻪ ﻣُﺘﻄﺒﱢﺒﺎ ﺍﳋﻠﻔﺎﺀ ﺃﻧﱠﻪ ﻟﻴﺲ ﻋﻠﻰ ﺍﻷﺭﺽ ﺟﹺﻴﻔﺔﹲ ﺃﻧ ُ‬
‫ﺼﹺﺒﻴﱠﺘُﻬُﻤَﺎ ﻋﻠﻴﻪ ﻭﺑﻐﻀُﻬﻤﺎ ﻷﺭﺑﺎﺑﻪ ﻭﻷﻥﱠ ﺍﻟﻨﱯﱠ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻋﻠﻰ‬ ‫ﺖ ﺃﻥﱠ ﺍﻟﺬﻱ ﻭ ﻫﱠﻤﻬﻤﺎ ﺫﻟﻚ َﻋ َ‬ ‫ﺑﻌﲑ ﻓﻈﻨﻨ ُ‬
‫ﻒ ﺃﻧﱳ ﻓﻘﻴﻞ ‪ :‬ﹺﺟﻴَﻒ ﺍﻟﻜﻼﺏ‬ ‫ﺁﻟﻪ ﻫﻮ ﺍﳌﺬﻛﻮ ُﺭ ﰲ ﺍﻟﻜﺘﺐ ﺑﺮﺍﻛﺐ ﺍﻟﺒﻌﲑ ﻭﻳﻘﺎﻝ ﺇﻥ ﺍﳊﺠﱠﺎﺝ ﻗﺎﻝ ﳍﻢ ‪ :‬ﺃﻱﱡ ﺍﳉَﻴ ِ‬
‫ﺖ ﻓﻘﻴﻞ ﻟﻪ ‪ :‬ﺃﻧﱳ ﻣﻨﻬﺎ ﺟﻴﻒ ﺍﻟﺴﻨﺎﻧﲑ ﻭﺃﻧﱳ ﺟﻴﻔﻬﺎ ﺍﻟﺬﻛﻮ ُﺭ ﻣﻨﻬﺎ ﻓﺼﻠﺐ ﺍﺑﻦ ﺍﻟﺰﱡﺑﲑ ﺑﲔ ﺟﹺﻴ ﹶﻔَﺘ ْﻲ ﺳﻨﱠﻮﺭﻳﻦ‬ ‫ﺤَﻨ ْ‬
‫ﻓﺎﻣﺘ ِ‬
‫ﺫﻛﺮﻳﻦ ‪( .‬‬
‫ﺃﻃﻴﺐ ﺍﻷﺷﻴﺎﺀ ﺭﺍﺋﺤﺔ ﻭﺃﻧﺘﻨﻬﺎ ﻭﺃﻧﺎ ﺃﻗﻮﻝ ﰲ ﺍﻟﻨﱳ ﻭﺍﻟﻄﱢﻴﺐ ﺷﻴﺌﹰﺎ ﻟﻌﻠﱠﻚ ﺇﻥ ﺗﻔﻘﹼﺪﺗَﻪ ﺃﻥ ﺗﻮﺍﻓﻘﹶﲏ ﻋﻠﻴﻪ ﻭﺗﺮﺿﻰ ﻗﻮﱄ‬
‫ﺼﺐﱡ ﻋﻠﻴﻪ ﺍﳌﺎﺀ ﻓﹺﺈﻥﹼ ﻷﺑﻮﺍﳍﻢ‬ ‫ﺢ ُﺣﺶﱟ ﻣﻘﻴﱠﺮ ﻳﺒﻮﻝ ﻓﻴﻪ ﺍﳋِﺼﻴﺎﻥ ﻭﻻ ُﻳ َ‬‫ﱳ ﻣﻦ ﺭﻳ ﹺ‬
‫ﺃﻣﱠﺎ ﺍﻟﻨﱳ ﻓﺈﻧﱢﻲ ﱂ ﺃﺷﻢﱠ ﺷﻴﺌﹰﺎ ﺃﻧ َ‬
‫ﺍﳌﺘﺮﺍﺩﻓﺔ ﺍﳌﺘﺮﺍﻛﺒﺔ ﻭﻟﺮﻳﺢ ﺍﻟﻘﺎﺭ ﻭﺭﻳﺢ ﻫﻮﺍ ِﺀ ﺍﳊﺶﱢ ﻭﻣﺎ ﻳﻨﻔﺼﻞ ﺇﻟﻴﻪ ﻣﻦ ﺭﻳﺢ‬

‫ﺍﻟﺒﺎﻟﻮﻋﺔ ﺟﹺﻬ ﹰﺔ ﻣﻦ ﺍﻟﻨﱠﺘْﻦ ﻭﻣﺬﻫﺒﹰﺎ ﰲ ﺍﳌﻜﺮﻭﻩ ﻟﻴﺲ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻷﺑﺪﺍﻥ ﻋﻤﻞ ﻭﺇﻧﱠﻤﺎ ﻳﻘﺼِﺪ ﺇﱃ ﻋﲔ ﺍﻟﺮﱡﻭﺡ ﻭﺻﻤﻴ ﹺﻢ‬
‫ﻂ‬
‫ﲑ ﻣﻔﺘﻮﺡ ﻓﺄﻣﱠﺎ ﺍﻟﻄﱢﻴﺐ ﻓﺈﱐ ﱂ ﺃ ْﺷ َﻤ ْﻢ ﺭﺍﺋِﺤﺔ ﻗ ﱡ‬‫ﲑ ﻣﻜﺸﻮﻑ ﻭﻛﺎﻥ ﻣﻐﻤﻮﻣﹰﺎ ﻏ َ‬ ‫ﺍﻟﻘﻠﺐ ﻭﻻ ﺳﻴﱠﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﳋﻼ ُﺀ ﻏ َ‬
‫ﺢ ﻋَﺮﻭﺱ ﺇﺫﺍ ﺃﹸﺣﻜِﻤﺖ ﺗﻠﻚ‬ ‫ﺼ َﻢ ﻟﻠﺮﱡﻭﺡ ﻭﻻ ﺃﻓَﺘ َﻖ ﻭﻻ ﺃﻏﻨﺞ ﻭﻻ ﺃﻃﻴﺐ ﺧِﻤﺮﺓ ﻣﻦ ﺭﻳ ﹺ‬
‫ﺃﺣﻴﺎ ﻟﻠﻨﻔﺲ ﻭﻻ ﺃﻋ َ‬
‫ﺍﻷﺧﻼﻁ ﻭﻛﺎﻥ َﻋﺮْﻑ َﺑﺪَﻬﻧﺎ ﻭﺭﺃ ِﺳﻬَﺎ ﻭﺷﻌﺮﻫﺎ ﺳﻠﻴﻤﹰﺎ ﻭﺇﻥ ﻛﺎﻧﺖ ﲟﺪﻳﻨﺔ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺈﻧّﻚ‬
‫ﺢ ﺍﳉﻨﺔ ‪.‬‬
‫ﺳﺘﺠﺪ ﺭﳛﹰﺎ ﺗﻌ ﹶﻠﻢُ ﺃﻧّ ُﻪ ﻟﻴﺲ ﻓﻮ ﹶﻗﻬَﺎ ﺇﻻﹼ ﺭﻳ ُ‬

‫ﻣﺎ ﻗﻴﻞ ﰲ ﺍﻟﻈﺮﺑﺎﻥ‬

‫ﺸﻘﱠ ٍﺔ‬
‫ﺽ َﻣ َ‬‫ﻚ ﰲ َﻋﺮُﻭ ﹺ‬ ‫ﺴ َ‬‫ﺖ ﻧﻔ َ‬‫ﺤ ﹺﺮ ﺍﻟﻈﱠﺮﹺﺑﺎﻥ ﺧﺎﺻﱠﺔ ﻗﻮﻝ ﺍﳊﻜﻢ ﺑﻦ َﻋ ْﺒﺪَﻝ ‪ ) :‬ﺃﻟﻘﻴ َ‬ ‫ﻭﳑﺎ ﻗﺎﻟﻮﺍ ﰲ ﺍﻟﻨﱠﺘْﻦ ﻭﰲ ﺭﻳﺢ ﺟُ ْ‬
‫ﻚ ﻓﹸﻠﻔﻞﹲ ** َﺟﻢﱞ ﻭﻓﹸﻠﻔﹸﻠﻨﺎ ﻫُﻨﺎﻙ ﺍﻟﺪﱢ ْﻧ ِﺪﻥﹸ ( ) ﻓﺒﺤﻖﱢ‬‫ﺽ ﺃﻣﱢ َ‬
‫ﻚ ﺑﺎﳌﻨَﺎﺟﹺﻞ ﹶﺃ ْﻫ َﻮﻥﹸ ( ) ﺃﻧﺖ ﺍﻣﺮﺅٌ ﰲ ﺃﺭ ﹺ‬ ‫ﺼﺪُ ﺃﻧِﻔ َ‬
‫ﳊ ْ‬
‫** ﻭ ﹶ‬
‫ﻱ ﻣﺎ‬ ‫ﲑ ﻭﳓﱢﻪ ** ﺣﺘﱠﻰ ﻳُﺪﺍ ﹺﻭ َ‬ ‫ﺨ َﺰﻥﹸ ( ) ﻻ ﺗُ ْﺪ ِﻥ ﻓﺎ َﻙ ﻣﻦ ﺍﻷَﻣ ﹺ‬
‫ﻒ ﺍﻟﺬﻱ ﻻ ﻳُ ْ‬
‫ﺃﻣّﻚ ﻭﻫﻲ ﻣﻨﻚ ﺣﻘﻴﻘﺔﹲ ** ﺑﺎﻟﹺﺒﺮﱢ ﻭﺍﻟﻠﱠ ﹶﻄ َ‬
‫ﺠﺤْﺮ ﺃﹶﻧﻔﻚ ﻳﺎ ﳏﻤﱠ ُﺪ ﺃﻧَﺘﻦُ (‬
‫ﻚ ﹶﺃ ْﻫ َﺮﻥﹸ ( ) ﺇﻥ ﻛﺎﻥ ﻟﻠﻈﹼﺮﹺﺑﺎ ِﻥ ﺟُﺤْﺮٌ ﻣُﻨﺘِﻦٌ ** ﻓ ﹶﻠ ُ‬
‫ﺑﺄ ْﻧ ِﻔ َ‬

‫ﱳ ﺧ ﹾﻠ ﹺﻖ‬
‫ﲔ ﺭﻣﻰ ﻗﻮﻣﹰﺎ ﺑﺄﻧّﻬﻢ ﻳَﻔﺴُﻮﻥ ﰲ ﳎﺎﻟﺴﻬﻢ ﻷﻥﹼ ﺍﻟﻈﱠﺮﹺﺑﺎﻥ ﺃﻧ ُ‬ ‫ﻭﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺃﰊ ﺍﳊﻘﹶﻴﻖ ﻭﺫﻛﺮ ﺍﻟﻈﹼﺮﹺﺑﺎﻥ ﺣ َ‬
‫ﻼﺣِﻬﺎ ﻣﻦ‬ ‫ﺖ ﺍﳊﹸﺒﺎﺭَﻱ ﻣَﺎ ﰲ ﺳُ ﹶ‬
‫ﻼ ِﺣِﻪ ﻛﻤﺎ ﻋ َﺮ ﹶﻓ ِ‬
‫ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﹶﻓﺴْﻮﹰﺓ ﻭﻗﺪ ﻋَﺮَﻑ ﺍﻟﻈﹼﺮﹺﺑﺎﻥﹸ ﺫﻟﻚ ﻓﺠَﻌﻠﹶﻪ ﻣﻦ ﺃ َﺷﺪﱢ ِﺳ ﹶ‬
‫ﺍﻵﻟﺔ ﺇﺫﺍ ﻗﺮﺏ ﺍﻟﺼﻘﺮ ﻣﻨﻬﺎ ﻭﺍﻟﻈﹼﺮﺑﺎ ﹸﻥ ﻳﺪﺧﻞ ﻋﻠﻰ ﺍﻟﻀﺐﱢ ﺟُﺤﺮَﻩ ﻭﻓﻴﻪ ﺣُﺴﻮﻟﻪ ﺃﻭ ﺑﻴﻀُﻪ ﻓﻴﺄﺗِﻲ ﺃﺿﻴ َﻖ ﻣﻮﺿ ﹺﻊ ﰲ‬
‫ﺸﻴّﹰﺎ ﻋﻠﻴﻪ‬
‫ﺨﺮﱠ ﺳﻜﺮﺍ ﹶﻥ ﻣﻔ ِ‬
‫ﺕ ﺣﱴ ُﻳﺪَﺍ َﺭ ﺑﺎﻟﻀﺐﱢ ﻓﻴ ِ‬
‫ﺴﻮَﺍ ٍ‬
‫ﺙ ﹶﻓ َ‬
‫ﺍﳉﹸﺤﺮ ﻓﻴﺴﺪﱡﻩ ﺑﻴﺪﻳﻪ ﻭﳛ ﻮﱢﻝ ﺍﺳﺘَﻪ ﻓﻼ ﻳﻔﺴﻮ ﺛﻼ ﹶ‬
 ‫ﻓﻴﺄﻛﻠﻪ ﰒ ﻳﻘﻴﻢ ﰲ ﺟُﺤﺮﻩ ﺣﺘﱠﻰ ﻳﺄِﺗ َﻲ ﻋﻠﻰ ﺁﺧِﺮ ﺣُﺴﻮﻟﻪ ‪.‬‬
‫ﺕ ﺣﱴ ﺗﺘﻔﺮﱠﻕ ﺍﻹﺑﻞ ﻋﻦ‬
‫ﺙ ﹶﻓﺴَﻮﺍ ٍ‬
‫ﻭﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ‪ :‬ﺇﻧّﻪ ﺭﺑﱠﻤَﺎ ﺩﺧَﻞ ﰲ ﺧِﻼﻝ ﺍ ﹶﳍﺠْﻤﺔ ﻓﻴﻔﺴﻮ ﻓﻼ ﺗِﺘﻢﱡ ﻟﻪ ﺛﻼ ﹸ‬
‫ﳉ ْﻬ ِﺪ ﺍﻟﺸﺪﻳﺪ ‪.‬‬
‫ﺍﳌﺒْﺮَﻙ ﺗﺘﺮﻛﻪ ﻭﻓﻴﻪ ِﻗﺮْﺩﺍﻥ ﻓﻼ ﻳﺮﺩﱡﻫﺎ ﺍﻟﺮﺍﻋﻲ ﺇﻻﹼ ﺑﺎ ﹶ‬
‫ﺝ ** ﺇﺫﹶﺍ ﻣَﺎ َﺗﻨَﺎ َﺩﻭْﺍ ﻷﻣ ﹴﺮ ﺷﺪﻳ ِﺪ ( ) ﻭﺃﻧﺘ ْﻢ‬
‫ﻓﻘﺎﻝ ﺍﻟﺮﺑﻴﻊ ﻭﻫﺠﺎﻫﻢ ﺃﻳﻀﹰﺎ ﺑﺮﻳﺢ ﺍﻟﺘﱡﻴﻮﺱ ‪ ) ( :‬ﻗﹶﻠِﻴﻞﹲ ﹶﻏﻨَﺎ ُﺅ ُﻫ ُﻢ ﻓِﻲ ﺍﳍِﻴﺎ ﹺ‬
‫ﺏ ﹶﻟﺪَﻯ ﺩُﻭﺭﹺﻛﻢ ** ﻬﺗﺮﱡ ﻫﺮﻳ َﺮ ﺍﻟﻌَﻘﻮﺭ ﺍﻟﺮﱠﺻُﻮ ِﺩ ( ) ﻭﺃﻧﺘﻢ ﹶﻇﺮَﺍﰊﱡ ﺇﺫ ﲡﻠﺴﻮ ﹶﻥ ** ﻭﻣﺎ ﺇ ﹾﻥ ﻟﻨﺎ ﻓﻴﻜ ُﻢ ﻣﻦ َﻧﺪِﻳ ِﺪ (‬ ‫ﻼ ٌ‬ ‫ِﻛ ﹶ‬
‫ﻕ‬
‫ﺱ ﻭ ﹸﻗﺒْﺢ ﺍﳋﺪﻭ ِﺩ ( ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ‪ :‬ﺃﻓﺴﻰ ﻣﻦ ﺍﻟﻈﹼﺮﹺﺑﺎﻥ ﻭﻳﺴﻤّﻰ ﻣﻔﺮﱢ َ‬ ‫) ﻭﺃﻧﺘﻢ ﺗﻴﻮﺱٌ ﻭﻗﺪ ﺗُ ْﻌﺮَﻓﻮ ﹶﻥ ** ﺑﺮﻳﺢ ﺍﻟﺘﱡﻴﻮ ﹺ‬
‫ﺢ ﻓﹸﺴَﺎﺋﻪ ﻭﻳﻘﺎﻝ ﰲ ﺍﳌﺜﻞ ﺇﺫﺍ ﻭﻗ َﻊ ﺑﲔ ﺍﻟﺮﺟُﻠﲔ‬ ‫ﺍﻟﻨﱠ َﻌ ﹺﻢ ﻳﺮﻳﺪﻭﻥ ﻣﻦ ﻧﺘْﻦ ﺭﻳ ﹺ‬

‫ﺖ‬
‫ﺤ ْ‬‫ﺖ ﰲ ﻧﺎ ﹺﺭ ﺍﳉﺤﻴﻢ ﻷﺻَﺒ َ‬ ‫ﺷﺮﱞ ﻓﺘﺒﺎﻳﻨَﺎ ﻭﺗﻘﺎ ﹶﻃﻌَﺎ ‪ :‬ﻓﺴَﺎ َﺑ ْﻴَﻨ ُﻬﻤَﺎ ﹶﻇ ﹺﺮﺑَﺎﻥ ﻭﻳﻘﺎﻝ ‪ :‬ﺃﻧﺘَﻦ ِﻣ ْﻦ ﻇﺮﺑﺎﻥ ﻷﻥﱠ ) ﻭﻟﻮ ﻛﻨ ُ‬
‫ﺻﻢﱢ ‪ :‬ﺍﻟﻈﱠﺮﹺﺑﺎﻥ ﻳﺮﻳﺪ ﻫﺬﺍ ﺍﳌﻌﲎ‬
‫ﺐ ﺍﻷ َ‬ ‫ﳊﻤﱠﺎﱐﱠ ﺻﺎ ِﺣ َ‬ ‫** ﹶﻇﺮَﺍﹺﺑﻲﱡ ﻣﻦ ِﺣﻤﱠﺎ ﹶﻥ ﻋﻨﱢﻲ ﺗﺜﲑﻫﺎ ( ﻭﻛﺎﻥ ﺃﺑﻮ ﻋُﺒﻴﺪﺓ ﻳُﺴﻤﱢﻲ ﺍ ِ‬
‫ﻛﻤﺎ ﻳﺴﻤﻰ ﻛﻞ ِﺣﻤﱠﺎﹺﻧﻲﱟ ﹶﻇ ﹺﺮﺑَﺎﻧﹰﺎ ‪.‬‬
‫ﻱ ﻣﺎ ﺑﺄ ْﻧﻔِﻚ ﺃ ْﻫ َﺮﻥﹸ ( ) ﺇﻥ ﻛﺎ ﹶﻥ ﻟﻠﻈﱠﺮﹺﺑﺎﻥ ﺟُﺤﺮٌ‬
‫ﲑ ﻭﳓﱢﻪ ** ﺣﺘﱠﻰ ﻳﺪﺍ ﹺﻭ َ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋَﺒ َﺪ ﹴﻝ ‪ ) :‬ﻻ ﺗُ ْﺪ ِﻥ ﻓﺎ َﻙ ﻣﻦ ﺍﻷﻣ ﹺ‬
‫ﲑ ﺃﻃﺎ َﻋﻨﹺﻲ ﻓﺸﻔﻴﺘُﻪ ** ﻣﻦ ﻛﻞﱢ ﻣَﻦ‬ ‫ﺖ ﺍﻷﻣ َ‬ ‫ﻣُﻨِﺘ ٌﻦ ** ﻓﹶﻠﺠُﺤﺮ ﺃﻧﻔِﻚ ﻳﺎ ﳏﻤﺪ ﺃﻧﱳ ( ﰲ ﺷﻌﺮﻩ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ‪ ) :‬ﻟﻴ َ‬
‫ﺖ‬
‫ﺖ ﻣﻨﺎ ِﺧﺮُﻩُ ﺑﺪُ ْﻫ ﹴﻦ ﺗُ ْﻌ َﺮﻥﹸ ( ) ﻭﺑﻨَﻲ ﳍﻢ ﺳِﺠﻨﹰﺎ ﻓﻜﻨ ُ‬
‫ﺤﺜﹸﻮ ﺍﻟﻜﻼﻡ ﻛﺄﻧﱠﻤﺎ ** ﺑﺎَﺗ ْ‬ ‫ﺤﻦُ ( ) ﻣﺘﻜﹶ ﻮﱢﺭٌ َﻳ ْ‬ ‫ﻳُﻜﹾﻔِﻲ ﺍﻟﻘﺼﻴ َﺪ ﻭَﻳ ﹾﻠ َ‬
‫ﺖ ﻣﻦ ﺣﺐﱢ ﺍﻟﺘﻘﺮﱡﺏ‬ ‫ﺹ ﳏﻤﱠ ٍﺪ ** ﺇﻥ ﻛﻨ َ‬ ‫ﺠ ُﻦ ( ) ﻗﻞ ﻻﺑ ﹺﻦ ﺁﻛِﻠﺔ ﺍﻟ ِﻌﻔﹶﺎ ﹺ‬
‫ﺏ ﻣَﻦ ْ ﺃﺷَﺎ ُﺀ ﻭﺃﺳ ُ‬ ‫ﺃﻣﲑَﻫﻢ ** ﺯَﻣﻨﹰﺎ ﻓﺄﺿﺮ ُ‬
‫ﺽ ﺃﻣﱢﻚ ﻓﻠﻔﻞﹲ‬
‫ﺖ ﺍﻣﺮ ﺅٌ ﰲ ﺃﺭ ﹺ‬
‫ﺼﺪُ ﺃﻧﻔِﻚ ﺑﺎﳌﻨﺎ ﹺﺟ ﹺﻞ ﺃ ْﻫ َﻮﻥﹸ ( ) ﺃﻧ َ‬ ‫ﺤ ْ‬‫ﺸﻘﱠ ٍﺔ ** ﻭﹶﻟ َ‬
‫ﺽ َﻣ َ‬‫ﺖ ﻧﻔﺴَﻚ ﰲ ﻋَﺮﻭ ﹺ‬ ‫ﲡُﺒ ُﻦ ( ) ﺃﻟﻘ ْﻴ َ‬
‫** َﺟﻢﱞ ﻭﻓﻠﻔﻠﻨﺎ ﻫﻨﺎﻙ ﺍﻟﺪﱢ ْﻧﺪِﻥ (‬

‫ﺠﺤْﺮ‬ ‫ﺨ َﺰ ﹸﻥ ( ) ﺇ ﹾﻥ ﻛﺎ ﹶﻥ ﻟﻠﻈﱠﺮﹺﺑﺎ ِﻥ ﺟُﺤْﺮٌ ﻣﻨﱳٌ ** ﻓﹶﻠ ُ‬ ‫ﻒ ﺍﻟﺬﻱ ﻻ ﻳُ ْ‬ ‫ﻚ ﻭﻫﻲ ﻣﻨﻚ ﺣﻘﻴﻘﹶﺔﹲ ** ﺑﺎﻟﱪﱢ ﻭﺍﻟﻠﱠ ﹶﻄ ِ‬ ‫) ﻓﺒﺤﻖﱢ ﺃﻣﱢ َ‬
‫ﺠ ْﺪﻩُ ﻋﺎﻟِﻤﹰﺎ‬ ‫ﲑ ﻣﻮﻓﱠ ﹴﻖ ** ﻭَﺑﻨُﻮ ﺃﺑﹺﻴ ِﻪ ﻟﻠﻔﹶﺼﺎﺣﺔ َﻣ ْﻌ ِﺪﻥﹸ ( ) ﻭ َﺳ ﹺﻞ ﺍﺑ َﻦ ﹶﺫﻛﹾﻮﺍ ٍﻥ َﺗ ﹺ‬‫ﲑﻏ ُ‬ ‫ﺴ ﹺﻞ ﺍﻷﻣ َ‬
‫ﺃﻧﻔِﻚ ﻳﺎ ﳏﻤﱠ ُﺪ ﺃﻧَﺘﻦُ ( ) ﻓ َ‬
‫ﺴﻦُ ( )‬‫ﺖ ﲡ َﻌﻞﹸ ﻛﻞﱠ ﻳﻮ ﹴﻡ ﻋﻔﺼ ﹰﺔ ** ﻓﺘﺠﻴﺪُ ﻣﺎ ﻋﻤِﻠﺖ ﻳَﺪﺍﻙ ﻭﲢ ِ‬ ‫** ﺑﺴَﻠﻴﻘ ِﺔ ﺍﻟﻌُﺮْﺏ ﺍﻟﱵ ﻻ ﲢﺰُﻥ ( ) ﺇ ﹾﺫ ﺃﻧ َ‬
‫ﺖ ﺩﺭﺍﳘﹰﺎ ﻓﺪﻓﻨﺘَﻬﺎ ** ﻭﻓﹸﺘِﻨﺖ ﻓﻴﻬﺎ‬ ‫ﺨَﺘﻦُ ( ) ﻓ ﹶﻠﺌِﻦ ﺃﺻﺒ َ‬‫ﺖ ﻭﺃﻧﱠﻬﺎ ﻻ ﺗُ ْ‬ ‫ﺏ ﻭﺍﺣ ٍﺪ ** ﺃ ﹾﻥ ﻗﺪ ﺧُِﺘْﻨ َ‬ ‫ﲑ ﺑﺎ ﹴ‬‫ﻚﻏ َ‬ ‫ﺖ ﺃﻣﱠ َ‬
‫ﺃﺷﺒﻬ َ‬
‫ﻚ ﻟﹸ ْﻌَﺒ ﹰﺔ‬
‫ﺱ ﻣَﺎِﻟ َ‬‫ﲑ ﻣُ َﺪﺭْ ِﻫ ﹴﻢ ** ﺇ ﹾﺫ ﺫﺍﻙ َﺗ ﹾﻘﺼِﻒ ﰲ ﺍﻟﻘِﻴﺎﻥ ﻭﺗ ْﺰِﻓﻦُ ( ) ﺇﺫ ﺭﺃ ُ‬ ‫ﺖﻏ ُ‬ ‫ﻭﺍﺑ ُﻦ ﺁ َﺩ َﻡ ﻳُﻔَﺘﻦُ ( ) ﻓﺒﻤﺎ ﺃﺭﺍﻙ ﻭﺃﻧ َ‬
‫ﳉﻌْﺮ‬
‫ﺑﺼﺮﻳﱠﺔ ** َﺑ ْﻴﻀَﺎ ُﺀ ﻣُ ْﻐ ﹺﺮَﺑ ﹲﺔ ﻋﻠﻴﻬﺎ ﺍﻟﺴﱠ ْﻮ َﺳﻦُ ( ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪﻝ ﺃﻳﻀﹰﺎ ‪َ ) :‬ﻧﺠَﻮﺕ ﳏﻤﺪﹰﺍ ﻭﺩﺧﺎ ﹸﻥ ﻓﻴﻪ ** ﻛﺮﹺﻳﺢ ﺍ ﹶ‬
‫ﺖ ﻟﻪ ﻭﱂ ﺃﻋﺠَﻞ ﻋﻠﻴﻪ‬ ‫ﻑ ﻋِﻨﺪﻱ ( ) ﻓﻘﻠ ُ‬
‫ﺐ ﺍﳌﻌﺮﻭ َ‬ ‫ﺖ ﺇﻟﻴﻪ ﰲ َﺭﺟُ ﹴﻞ ﺃﺗﺎﱐ ** ﻛﺮ ﹴﱘ ﻳﻄﻠ ُ‬ ‫ﲔ ﹺﺟ ﹾﻠ ِﺪ ( ) ﺭﻛﺒ ُ‬‫ﻓﻮﻕَ َﻋ ِﻄ ﹺ‬
‫ﺨ َﺮﹰﺓ ﰲ ﺭﺃﹾﺱ ﺻ ْﻤ ِﺪ (‬
‫ﺻْ‬
‫ﺽ ُﻣ ﹾﻜﻤَﺤﹰﺎ ﻋﻨﱢﻲ ﻛﺄﻧﱢﻲ ** ﺃ ﹶﻛﻠﱢﻢُ َ‬
‫ﻚ ﺑﻌ َﺪ ﺗﻘﺮﻳﻈﻲ ﻭﺣَﻤْﺪﻱ ( ) ﻓﺄ ْﻋ َﺮ َ‬ ‫** ﻭﺫﻟ َ‬

‫ﺖ ﻣﻼﻣَﱵ‬
‫ﺏ ﻣﻦ ﲤﻴﻢ ** ﳋﻔ َ‬
‫ﺖ ﺍﳌﻬﺬﹼ َ‬
‫ﲑ ﺑُ ْﻌ ِﺪ ( ) ﻓﻠﻮ ﻛﻨ َ‬
‫ﺻ َﺮٍﺓ ﻟﻴﺪﻧﻮ ** ﻓﻤﺎ ﻳﺰْﺩﺍﺩ ﻣﻨﱢﻲ ﻏ َ‬
‫ﺏ ﻛﻞ ﺁ ِ‬
‫) ﺃﻗﺮﱢ ُ‬
‫ﺐ َﻋ ْﻬ ِﺪ ( ) ﻭﻗﺪ ﺃ ﹾﻟﺬﹶﻋَﺘﻨﹺﻲ ﺛﻌﺒﺎ ﹶﻥ‬‫ﺕ ﻗﺮﻳ َ‬
‫ﺐ ﻣﺎ َ‬ ‫ﺕ ﺭﳛﹰﺎ ** ﻛﺮﻳﺢ ﺍﻟﻜﻠ ﹺ‬ ‫ﺕ ﳏﻤﺪﹰﺍ ﻓﻮﺟﺪ ُ‬ ‫ﺕ ﺣَﻤﺪﻱ ( ) َﻧﺠَﻮ ُ‬ ‫ﻭﺭﺟﻮ َ‬
‫ﺕ‬
‫ﺕ ﺃﻧﱢﻲ ** ﹶﻗ َﺮ ْﻧﺖُ ﺩﻭﻧ ﻮﱠﻩ ﻣﲏ ﺑﺒُ ْﻌ ِﺪ ( ) ﻛﻤﺎ ﺍ ﹶﻓَﺘ َﺪ ِ‬
‫ﺠ ِﺪ ( ) ﻭﺃﺩﻧَﻰ َﺧ ﹾﻄﻤَﻪ ﻓﻮﺩِﺩ ُ‬
‫َﻧ ْﺘ ﹴﻦ ** ﺳﻴﺒﻠﻎ ﺇ ﹾﻥ ﺳ ِﻠﻤْﻨﺎ ﺃﻫ ﹶﻞ َﻧ ْ‬
‫ﲑ ِﻗﺪﱢ ( ) ﻭﻗﺪ‬ ‫ﺖ ﻋﻨﺪَﻩ ﻛﺄﺳ ﹺ‬ ‫ﺖ ** ﻭﻛﺎﻧ ْ‬ ‫ﺍﳌﻌﺎﺫ ﹸﺓ ﻣﻦ ﺟَﻮﺍﻩُ ** ِﲞ ﹾﻠﻌَﺘﻬﺎ ﻭﱂ ﺗَﺮﺟﹺﻊ ﺑ َﺰ ْﻧ ِﺪ ( ) ﻭﻓﺎﺭﻗﹶﻬﺎ ﺟﻮﺍﻩ ﻓﺎﺳﺘﺮﺍ َﺣ ْ‬
‫ﲑ َﻋ ْﻤ ِﺪ ( ﻭﻣﺎ ﻳﺪﻧُﻮ ﺇﱃ ﻓﻴﻪ ﺫﹸﺑﺎﺏٌ ﻭﻟﻮ ﻃﹸﻠﻴﺖ ﻣَﺸﺎ ِﻓﺮُﻩ ﺑ ﹶﻘﻨْﺪ ) َﻳﺬﹸﻗﻦ‬ ‫ﺖ ﺑﺬﺍﻙ ﻧﻔﺴﻲ ﻏ َ‬ ‫ﺖ ﻓﺎﻩ ﺇﱄﱠ ﺣﺘﱠﻰ ** ﻗﺘﻠ ُ‬ ‫ﺃﺩﻧﻴ ُ‬
 ‫ﺡ ﻓﹸﻮﻩ ﻋﻠﻲّ ﹶﻓ ﻮْﺣﹰﺎ ** ﲟﺜﻞ ﹶﻏﺜِﻴﹶﺜِﺔ ﺍﻟﺪﱠﺑﹺﺮ ﺍ ﹸﳌ ِﻐﺪﱢ ( )‬
‫ﳘ ْﻤ َﻦ ﻟﻪ ﺑﹺﻮﺭ ِﺩ ( ) ﻓﻠﻤﺎ ﻓﺎ َ‬ ‫ﺣﻼﻭ ﹰﺓ ﻭﻳَﺨﻔﹾﻦ ﻣﻮﺗﹰﺎ ** ﺯﻋﺎﻓﹰﺎ ﺇ ﹾﻥ ﹶ‬
‫ﺢ ﹸﻗﺘَﺎ ﹺﺭ َﺭْﻧ ِﺪ (‬
‫ﻓﻘﻠﺖ ﻟﻪ ‪ :‬ﺗﻨﺢﱠ ﺑﻔﻴﻚ ﻋﻨﱢﻲ ** ﻓﻤﺎ ﻫﺬﺍ ﺑﺮﻳ ﹺ‬

‫ﺏ ﺍﳊﻖﱢ ﻣﻦ‬
‫ﻕ ﺃﺩﱏ ** ﻟﺒﺎ ﹺ‬
‫ﺡ ِﺧﺮَﺍ َﻙ ﻣﻨﻪ ﻏﲑ َﺳ ْﺮ ِﺩ ( ) ﻓﺤﺪﱢ ﹾﺛﻨﹺﻲ ﻓﺈﻥﱠ ﺍﻟﺼﱢﺪ َ‬
‫ﻼ ﻭﻟﻜ ْﻦ ** ﻳﻔﻮ ُ‬
‫) ﻭﻣﺎ ﻫﺬﺍ ﺑﺮﻳﺢ ِﻃ ﹰ‬
‫ﻚ ﺣﺘْﻔﻲ‬
‫ﺖ ﱄ ﻣﻦ ﻓﻴ َ‬ ‫ﺞ ﻃﺤﻮﺭ ** ﻓﺄﻋﻠﻢ ﺃ ْﻡ ﺃﺗﺎ َﻙ ﺑﻪ ُﻣ َﻐﺪﱢﻱ ( ) ﻓﺈﻥ ﺃﻫﺪﻳ َ‬ ‫ﺕ ﳚﻮ ﹸﻝ ﰲ َﻋ ﹶﻔ ﹴ‬ ‫ﺤ ِﺪ ( ) ﺃﺑﺎ َ‬
‫ﻛﺬِﺏ ﻭ َﺟ ْ‬
‫ﺕ ** ﺗﻜﻮ ﹸﻥ ﻓﻨﻮﻧُﻬﺎ ﻣﻦ ﻛﻞ ﻓِﻨ ِﺪ ( ) ﺃﻣﺎ ﲣﺰَﻯ‬ ‫ﺖ ﺃﻫﺪﻱ ( ) ﻟﻜﻢ ُﺷﺮُﺩﹰﺍ ﻳَﺴﺮﹺﻥ ﻣﻐﻨﱢﻴﺎ ٍ‬ ‫** ﻓﺈﹺﻧﱢﻲ ﻛﺎﻟﺬﻱ ﺃﻫﺪﻳ َ‬
‫ﺐ ﻭﻣُ ْﺮ ِﺩ ( ) ﻷَﺭﺟُﻮ ﺇﻥ ﳒﻮﺕ ﻭﱂ ﻳُﺼﺒْﲏ ** َﺟﻮًﻯ ﺇﻧﱢﻲ ﺇﺫﻥ ﻟﹶﺴﻌﻴﺪ‬ ‫ﺱ ﻣﻦ ﺷِﻴ ﹴ‬ ‫َﺧﺰﹺﻳﺖ ﳍﺎ ﺇﺫﺍ ﻣﺎ ** َﺭﻭَﺍﻫﺎ ﺍﻟﻨﱠﺎ ُ‬
‫ﺖ ﻫﺬﺍ **‬‫ﻑ َﻣ ْﻬﺪِﻱ ( ) ﻓﻘﻠﺖ ﻟﻪ ‪ :‬ﺃﻣﺎ ﺩَﺍﻭﻳ َ‬‫ﺖ ﻫﺬﺍ ** ﻓﻘﺎﻝ ﺃﺻﺎﺑﲏ ﻣﻦ ﺟَﻮ ِ‬ ‫ﺖ ﻟﻪ ‪ :‬ﻣﱴ ﺍﺳﺘﻄﹾﺮ ﹾﻓ َ‬ ‫ﺟﺪﱢ ( ) ﻭﻗﻠ ُ‬
‫ﻓﺘﻌﺬﺭ ﻓﻴﻪ ﺁﻣﺎﻻ َﲜ ْﻬ ِﺪ ( ) ﻓﻘﺎﻝ ‪ :‬ﺃﻣَﺎ ﻋﻠﻤﺖ ﻟﻪ ﹺﺭﻗﹶﺎ ًﺀ ** ﻓﺘﺴﺪﻳَﻪ ﻟﻨﺎ ﻓﻴﻤﺎ ﺳُﺘﺴْﺪﻱ ( ) ﻓﻘﻠﺖ ﻟﻪ ‪ :‬ﻭﻻ ﺁﻟﻮﻩ‬
‫ﺖ‬
‫ﺐ ** ﻭﻣﺜﻠ ْﻲ ﺫﺍﻙ ﻣﻦ ﻧﻮ ٍﻥ ﹶﻛَﻨ ْﻌ ِﺪ ( ) ﻭﺣِﻠﺘﻴ ٍ‬ ‫ﻚ ﺑﻘﻴﺌ ٍﺔ ﻭ َﲜ ْﻌ ﹺﺮ ﹶﻛ ﹾﻠ ﹴ‬
‫ﻋﻴﺎ ** ﻟﻪ ﻓﻴﻤﺎ ﺃﺳﺮﱡ ﻟﻪ ﻭﺃﹸﺑﺪﻱ ( ) ﻋﻠﻴ َ‬
‫ﺱ ** ﻭﻭﺯ ِﻥ ﺷَﻌﲑِﺓ ﻣﻦ َﺑﺰْﺭ‬ ‫ﺠ َﺮ ِﺓ ﺍﺑ ﹺﻦ ﺁﻭﻯ ﻭﺍﺑ ﹺﻦ ﻋِﺮ ﹴ‬
‫ﻍ ﹶﻓ ْﻬ ِﺪ ( ) ﻭ َﺣْﻨ َ‬
‫ﺙ ﻭﺛﹸﻮ ﹴﻡ ** ﻭﻋُﻮﺩَﻱ َﺣ ْﺮ َﻣ ﹴﻞ ﻭﺩِﻣﺎ ﹺ‬
‫ﻭ ﹸﻛﺮﱠﺍ ٍ‬
‫ﹶﻓ ﹾﻘ ِﺪ (‬

‫ﺡ ﻭﻟﺴﺎ ِﻥ ﺻَﻘﺮ ** ﻭﻣﺜﻘﺎﻟﲔ ﻣﻦ ﺻﻮّﺍﻥ َﺭ ﹾﻗ ِﺪ ( ) ُﻳ َﺪﻕﱡ ﻭﻳُﻌﺠَﻦ ﺍﳌﻨﺨﻮﻝ ﻣﻨﻪ ** ﺑﺒﻮ ﹴﻝ ﺁﺟﹺﻦ‬
‫) ﻭ ﹶﻛﻒﱢ ﺫﹸﺭُ ْﺣﺮُ ﹴ‬
‫ﺖ ﺣﻲﱞ ** ﺃﺭﺍﻙ ﺍﻟﻠﹼُﻪ‬ ‫ﻀ َﺮ ﺍﻟﺸﺘﺎ ُﺀ ﻭﺃﻧ َ‬
‫ﲑ ** ﻭﺗﺮﻗﺒﻪ ﻓﻼ ﻳَﺒﺪُﻭ ﻟَﺒ ْﺮ ِﺩ ( ) ﻓﺈ ﹾﻥ ﺣ َ‬
‫ﻭ َﲜ ْﻌ ﹺﺮ ﻗِﺮﺩ ( ) ﻭﺗﺪِﻓﻨُﻪ ﺯﻣﺎﻧﹰﺎ ﰲ ﺷﻌ ﹴ‬
‫ﺼﻞﱟ‬‫ﺼﻞﱢ ﻋﻠﻰ ِﻣ َ‬ ‫ﺖ ﺍﻟﺘﻜﻠﱡﻢ ﺃﻱّ َﺯ ْﺭ ِﺩ ( ) ﻓﺘﻘﺬﻑ ﺑﺎ ِﳌ َ‬ ‫ﻕ ﻭﺍﺯﺩ ﹺﺭﺩْﻫﺎ ** ﻣﺘَﻰ ﺭُ ْﻣ َ‬
‫ﻚ ﺃﻣ َﺮ ﺭﺷ ِﺪ ( ) ﻓ َﺪ ْﺣ ﹺﺮﺟْﻬﺎ ﺑﻨﺎ ِﺩ َ‬ ‫ﹶﻏﻴﱠ َ‬
‫ﳊﻜﱠ ِﺔ ﺍﻟﻨﺎﺳﻮﺭ‬
‫ﺴ َﻤ ِﻌﺪﱢ ( ) ﻭﻭﻳْﻠﹶﻚ ﻣﺎ ِﻟَﺒ ﹾﻄﻨﹺﻚ ﻣ ﹾﺬ ﻗ َﻌﺪْﻧﺎ ** ﻛﺄﻥﹼ ﺩ ﹺﻭﻳﱠﻪُ ﺇﺭﺯﺍﻡ ﺭَﻋﺪ ( ) ﻓﺈﻥﱠ ِ‬ ‫ﻕ ﻣُ ْ‬
‫** ﺑﺒﻠﻌﻮ ﹴﻡ ﻭ ِﺷ ْﺪ ﹴ‬
‫ﻚ ﻭﺗﺸﺘﻬﻴﻪ ** ﺇﻥ ﺍﻧﺖ َﺳَﻨﻨَْﺘﻪُ ﺳﻦﱠ ﺍﳌ ﹶﻘﺪﱢﻱ ( ) ﺑﻪ‬ ‫ﺕ ﻟﻪ ﺳﻴُﺠﺪِﻱ ( ) ﻳُﻤﻴﺖ ﺍﻟﺪﱡﻭ َﺩ ﻋﻨ َ‬ ‫ﻋﻨﺪﻱ ** ﺩﻭﺍ ًﺀ ﺇﻥ ﺻﱪ َ‬
‫ﷲ ﻣﻦ ﻧﺎﺟَﺎ ُﻩ َﺑ ْﻌﺪِﻱ‬
‫ﻒ ﻭ َﺭ ْﻧ ِﺪ ( ) ﹶﺃ ﹸﻇﻨﱢﻲ ﻣﻴﱢﺘﹰﺎ ِﻣ ْﻦ َﻧﺘْﻦ ﻓﻴ ِﻪ ** ﺃﻫﺎ ﹶﻥ ﺍ ُ‬
‫ﺼ ٍ‬
‫ﻭﻃﻠﻴﺘَﻪ ﺑﺄﺻﻮ ﹺﻝ ﺩِﻓﹾﻠﹶﻰ ** ﻭﺷﻲﺀٍ ﻣﻦ ﺟﻨَﻰ ﹶﻟ َ‬
‫(‬

‫ﺃﺷﻌﺎﺭ ﺍﻟﻌﺮﺏ ﰲ ﻫﺠﺎﺀ ﺍﻟﻜﻠﺐ‬

‫ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﺪﻳﻚ ‪ :‬ﺳﻨﺬﻛﹸﺮ ﺃﺷﻌﺎﺭ ﺍﻟﻌﺮﺏ ﰲ ﻫﺠﺎﺀ ﺍﻟﻜﻠﺐ ﳎﺮّﺩﹰﺍ ﻋﻠﻰ ﻭﺟﻬﻪ ﰒﱠ ﻧﺬﻛﹸﺮ ﻣﺎ ﺫﻣﱡﻮﺍ ﻣﻦ ﺧﻼﻟ ِﻪ‬
‫ﺕ ﺳﻮﻳﺪﹰﺍ ﺇﺫ‬
‫ﻑ ﺃﻋﻤﺎﻟﻪ ﻭﺃﻣﻮﺭﹰﺍ ﻣﻦ ﺻﻔﺎﺗﻪ ﻭﻧﺒﺪﺃ ﺑﺬﻛ ﹺﺮ ﻫﺠﺎﺋﻪ ﰲ ﺍﳉﻤﻠﺔ ﻗﺎﻝ ﺑﺸﱠﺎﺭ ﺑﻦ ُﺑﺮْﺩ ‪ ) :‬ﻋﺪﺩ َ‬
‫ﻭﺃﺻﻨﺎ ِ‬
‫ﻚ‬
‫ﺖ ﺷﺮﻳ ُ‬
‫ﺐ ( ) ﺃَﺗ ﹾﺬﻛﹸﺮُ ﺇﺫ َﺗ ْﺮﻋَﻰ ﻋﻠﻰ ﺍﳊﻲﱢ ﺷﺎ َﺀ ُﻫ ْﻢ ** ﻭﺃﻧ َ‬ ‫ﺕ ﻭَﺗ ْﻮﻟﹶﺒﹰﺎ ** ﻭﻟﻠ ﹶﻜ ﹾﻠﺐُ ﺧَﻴْﺮٌ ﻣﻦ ﺳُﻮﻳ ٍﺪ ﻭﺗَﻮﻟ ﹺ‬
‫ﻓﺨﺮ َ‬
‫ﺙ ﻓﻴﻪ ﺑﺎﻟﻴﺪَﻳﻦ ﻭﺑﺎﻟﻔ ﹺﻢ ( ﻭﻗﺎﻝ ﺍﺑﻦ‬ ‫ﻀ ﹺﻞ ﺳُ ْﺆ ﹺﺭِﻩ ** ﻭﻗﺪ ﻋﺎ ﹶ‬ ‫ﺐ ﻣﻦ ﹶﻓ ْ‬ ‫ﺤﺲُ ﻣﺎ ﰲ ﺍﻟ ﹶﻘ ْﻌ ﹺ‬ ‫ﺍﻟﻜﻠﺐ ﰲ ﻛﻞﱢ َﻣ ﹾﻄ َﻌ ﹺﻢ ( ) ﻭﺗﻠ َ‬
‫ﺱ ﻫَﻮﺍ ﹶﻥ ﻛﻠﹺﺒِﻪ ﻭﻗﺎﻝ ﺁﺧﺮ ‪) :‬‬ ‫ﺐ ﺑﻪ ** ﻭﻳﺘﺮﻙ ﺍﳌﺎ ﹶﻝ ِﻟﻌَﺎ ﹺﻡ ﹺﺟ ْﺪﺑﹺﻪ ( ﻳ ُﻬ ْﻦ َﻋﻠﹶﻰ ﺍﻟﻨﱠﺎ ﹺ‬ ‫ﺍﻟﺬﺋﺒﺔ ‪ ) :‬ﻣﻦ ﳚﻤﻊ ﺍﳌﺎﻝ ﻭﻻ َﻳُﺘ ْ‬
‫ﺴﻢُ ﺍﻷﻋﻄﺎﻥ ﺑﻴﲏ ﻭﺑﻴﻨَﻪ ** ﻭﻻ ﺃﺗﻮﻗﱠﺎﻩ‬ ‫ﺇﻥﱠ َﺷﺮﹺﻳﱯ ﹶﻻ ﻳﻐﺐﱡ ﺑﻮﺟﻬﻪ ** ﻛﹸﻠﻮﻣﻲ ﻛﺄ ﹾﻥ ﻛﻠﺒﹰﺎ ﻳُﻬﺎ ﹺﺭﺵ ﺃ ﹾﻛﻠﹸﺒﺎ ( ) ﻭﻻ ﹶﺃ ﹾﻗ ِ‬
‫ﺢ ** ﺛﻞ ُﺟ َﺮﻱﱢ‬
‫ﺢ ﺑﻪ ﻣﻦ ﻭﻟ ٍﺪ ﻭﹶﺃ ْﺷ ِﻘ ْ‬
‫ﺐ ﻓﻘﺎﻝ ‪ ) :‬ﻗﹺﺒ ْ‬
‫ﺠﺮﹺﺑﺎ ( ﻫﺠﺎ ﺍﻷﺣﻮﺹ ﺍﺑﻨﹰﺎ ﻟﻪ ﻓﺸﺒﱠﻬﻪ ﲜ ْﺮ ﹺﻭ ﹶﻛ ﹾﻠ ﹴ‬
‫ﻭﺇﻥ ﻛﺎﻥ ُﻣ ْ‬
‫ﺢ(‬‫ﺍﻟﻜﻠﺐ ﱂ ُﻳ ﹶﻔﻘﹼ ْ‬
 ‫ﺢ ( ﻭﻗﺎﻝ ﺃﺑﻮ ُﺣﺰَﺍﺑﺔ ‪ ) :‬ﻳﺎ ﺍﺑ َﻦ ﻋﻠﻲﱟ ﺑَﺮﹺﺡ ﺍﳋﹶﻔﺎﺀُ **‬‫ﺏ ﻋﻨﺪ ﺣﺎﺟ ِﺔ ﺍﳌﺴﺘﻔِﺘ ْ‬
‫ﺢ ** ﺑﺎﻟﺒﺎ ﹺ‬
‫) ﺇﻥ َﻳ َﺮ ﺳُﻮﺀًﺍ ﻣَﺎ َﻳ ﹸﻘ ْﻢ ﻓﻴﻨﹺﺒ ْ‬
‫ﺺ ﺍﻟﻠﱠﻔﹶﺎ ُﺀ ( ) ﺑﻨﻮ ﻋﻠﻲﱟ ﻛﻠﱡﻬ ْﻢ ﺳﻮﺍ ُﺀ‬
‫ﺤ ﹶﺔ ﺍ ﹾﻟ ِﻔﺪَﺍ ُﺀ ( ) ﻗﺪ ﻋﻠ َﻢ ﺍﻷﺷﺮﺍﻑُ ﻭﺍﻷﻛﻔﺎ ُﺀ ** ﺃﻧﱠﻚ ﺃﻧﺖ ﺍﻟﻨﱠﺎﻗ ُ‬‫ﺖ ﻟ َﻐ ْﻴ ﹺﺮ ﹶﻃ ﹾﻠ َ‬
‫ﺃﻧ َ‬
‫ﲔ ﹸﻏﺪْﻭ ﹰﺓ **‬
‫ﺖ ﻧﹺﺴﺎ َﺀ ﺍﳊﺎﺭﺛﻴﱢ َ‬
‫** ﹶﻛﹶﺄﻧﱠﻬﻢ ﺯﹺﻳﻨﹺﻴﱠﺔﹲ ﺟﹺﺮﺍﺀُ ( ﻭﻗﺎﻝ ﻋﺒﺪ ﺑﲏ ﺍﳊﺴﺤﺎﺱ ﻭﺫﻛﺮ ﻗﺒﺢ ﻭﺟﻬﻪ ﻓﻘﺎﻝ ‪ ) :‬ﺃﺗﻴ ُ‬
‫ﲑ ﻗﻠﻴﻞ (‬
‫ﺖ ﺑﻔﹶﻮﻗِﻪ ** ﻭﻻ ﺩﻭﻧَﻪ ﺇﻥ ﻛﺎﻥ ﻏ َ‬
‫ﺴ ُ‬
‫ﲑ ﲨﻴ ﹺﻞ ( ) ﻓﺸﺒﱠﻬﻨَﲏ ﻛﻠﺒﹰﺎ ﻭﻟ ْ‬
‫ﺑﻮﺟ ٍﻪ َﺑﺮَﺍ ُﻩ ﺍﻟﻠﹼ ُﻪ ﻏ ﹺ‬

‫ﺏ ()‬
‫ﺽ ﺍﻟﻀﱠﺒﺎ ﹺ‬ ‫ﱄ ﻓﺮﱠ ﻣﻦ ﺃ ْﺭ ﹺ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺫﺑﺎﺏ ﺍﻟﺴﻌﺪﻱ ﰲ ﻫﻮﺍﻥ ﺍﻟﻜﻠﺐ ‪ ) :‬ﻟﻜِﺴْﺮَﻯ ﻛﺎ ﹶﻥ ﺃﻋ ﹶﻘ ﹶﻞ ﻣﻦ ﲤﻴ ﹴﻢ ** ﻟﻴﺎ ﹶ‬
‫ﺏ ( ) ﻓﺼﺎﺭ ﺑﻨُﻮ ﺑَﻨﻴﻪ ﳍﺎ ﻣُﻠﻮﻛﹰﺎ ** ﻭﺻﺮﻧﺎ ﳓ ُﻦ ﺃﻣﺜﺎ ﹶﻝ‬ ‫ﻒ ** ﻭﺃﹶﺷﺠﺎ ﹴﺭ ﻭﺃﻬﻧﺎ ﹴﺭ ِﻋﺬﹶﺍ ﹺ‬
‫ﻭﺃﺳﻜ َﻦ ﺃﻫﻠﹶﻪ ﺑﺒﻼﺩ ﺭﹺﻳ ٍ‬
‫ﺏ ( ﻭﺃﺭﺍﺩ ﺍﻟﻠﻌﲔ ﻫﺠﺎﺀ ﺟﺮﻳﺮ ﻭﺟﺮﻳﺮ ﻣﻦ‬ ‫ﺏ ( ) ﻓﻼ ﺭَﺣ َﻢ ﺍﻹﻟ ُﻪ ﺻﺪَﻯ ﲤﻴﻢ ** ﻓﻘﺪ ﺃﺯْﺭَﻯ ﺑﻨﺎ ﰲ ﻛﻞﹼ ﺑﺎ ﹺ‬ ‫ﻼ ﹺ‬ ‫ﺍﻟ ِﻜ ﹶ‬
‫ﲔ ﺑﲏ ﻋِﻘﺎﻝ ( )‬ ‫ﲔ ﹶﻗ ﹺ‬
‫ﺐ ** ﻭﺑﲔ ﺍﻟﹶﻘ ﹺ‬ ‫ﺐ ﺑﲏ ﻛﹸﻠﻴ ﹴ‬ ‫ﺑﲏ ﻛﻠﻴﺐ ﻓﺎﺷﺘﻖ ﻫﺠﺎﺀﻩ ﻣﻦ ﻧﺴﺒﻪ ﻓﻘﺎﻝ ‪ ) :‬ﺳﺄ ﹾﻗﻀِﻲ ﺑﲔ ﻛﻠ ﹺ‬
‫ﺖ َﻣ َﻌﺪﱞ ﻟﺌﻴ ُﻢ ﺍﻷﺻ ﹺﻞ ﻣﻦ ﻋﻢﱟ‬
‫ﻼ ﺍﻟﻌَﺒﺪﻳﻨﻘﺪ ﻋﻠﻤ ْ‬ ‫ﲔ ﻳَﻌﻤَﻞ ﰲ ﺳَﻔﺎ ﹺﻝ ( ) ِﻛ ﹶ‬
‫ﺐ ﻣَﻄ َﻌﻤُﻪ ﺧﺒﻴﺚﹲ ** ﻭﺇﻥﱠ ﺍﻟﻘ َ‬
‫ﻓﺈﻥﱠ ﺍﻟﻜﻠ َ‬
‫ﻭﺧﺎ ﹺﻝ ** ﻓﻤﺎ ﺑُﻘﻴَﺎ ﻋﻠﻲﱠ ﺗﺮﻛﺘُﻤﺎﱐ ( ﻭﻗﺎﻝ ﺭﺟﻞﹲ ﻣﻦ ﳘﹾﺪﺍﻥ ﻳﻘﺎﻝ ﻟﻪ ﺍﻟﻀﱠﺤﱠﺎﻙ ﺑﻦ ﺳﻌﺪ ﻳﻬﺠﻮ َﻣﺮْﻭﺍﻥ ﺑﻦ ﳏﻤﺪ‬
‫ﺖ ﻟﻪ ** ﻋﺎ َﺩ‬
‫ﺑﻦ ﻣﺮﻭﺍﻥ ﺑﻦ ﺍﳊﻜﻢ ﻭﺍﺷﺘﻖﱠ ﻟﻪ ﺍﲰﹰﺎ ﻣﻦ ﺍﻟﻜﻠﺐ ﻓﺠﻌﻠﹶﻪ ﻛﻠﺒﹰﺎ ﻓﻘﺎﻝ ‪ ) :‬ﰿﱠ ﺍﻟ ِﻔﺮَﺍ ُﺭ ﲟﺮْﻭﺍ ٍﻥ ﻓﻘﻠ ُ‬
‫ﺏ(‬‫ﺏ ( ) ﺃﻳﻦ ﺍﻟﻔِﺮﺍ ُﺭ ﻭﺗﺮ ُﻙ ﺍﳌﻠﹾﻚ ﺇﻥ ﻗﺒﻠﺖ ** ﻣﻨﻚ ﺍﳍﹸﻮَﻳﻨَﻰ ﻓﻼ ﺩﻳﻦٌ ﻭﻻ ﺃﺩ ُ‬ ‫ﳘ ُﻪ ﺍﳍﺮ ُ‬
‫ﺍﻟﻈﻠﻮﻡ ﻇﻠﻴﻤﹰﺎ ﱡ‬

‫ﻼﰲ‬ ‫ﺐ ﻣﺜ ﹰ‬ ‫ﺏ ﻭﺇﻥ ** ﻳُﻄﻠﹶﺐ َﻧﺪَﺍ ُﻩ ﻓﻜﻠﺐٌ ﺩﻭﻧَﻪ ﹶﻛِﻠﺐُ ( ﻭﻗﺎﻝ ﺁﺧﺮ ﻭﺟﻌﻞ ﺍﻟﻜﻠ َ‬ ‫) ﹶﻓﺮَﺍ َﺷﺔﹸ ﺍﳊﻠﻢ ﻓِﺮﻋﻮﻥ ﺍﻟﻌﺬﺍ ﹺ‬
‫ﺐ ( ﻭﻛﺬﻟﻚ ﻗﻮﻝ ﺍﻷﺳﻮﺩ‬ ‫ﺝ ﹶﺃ َﻷ َﻡ ِﻣ ْﻦ ﻛ ﹾﻠ ﹺ‬
‫ﺖ ** ﻋﻠﻰ ﺭﺟ ﹴﻞ ﺑﺎﻟ َﻌ ْﺮ ﹺ‬ ‫ﺕ ﻣﺎ َﺳﺮَﺕ ﻣﻦ ﻟﻴﻠِﻬﺎ ﰒﹼ ﻋﺮّ َﺳ ْ‬
‫ﺍﻟﻠﱡﺆﻡ ‪َ ) :‬ﺳ َﺮ ْ‬
‫ﲔ ﺳﺮَﺍَﺗﻜﹸﻢ ﺟﺎﻫﺪﹰﺍ ** ﻭﻳﻘﺘُﻠﻜﻢ ﻣﺜ ﹶﻞ‬ ‫ﺏ ( ) ﻳُﻬ ُ‬ ‫ﺑﻦ ﺍﳌﻨﺬﺭ ﻓﺈﻧّﻪ ﻗﺎﻝ ‪ ) :‬ﻓﺈﻥﹼ ﺍﻣﺮﹰﺃ ﺃﻧُﺘ ُﻢ ﺣﻮﻟﹶﻪ ** ﹸﲢﻔﱡﻮﻥ ﻗﹸﺒﱠَﺘﻪ ﺑﺎﻟﻘِﺒﺎ ﹺ‬
‫ﺕ َﻫﺮﹺﻳ ُﺮ (‬‫ﺐ ﻭﻛﻠﺒٍﺔ ** ﳍﺎ ﻋﻨ َﺪ ﺃ ﹾﻃﻨَﺎﺏ ﺍﻟﺒُﻴﻮ ِ‬ ‫ﺖ ﻛﻠﻴﺒﻴّﹰﺎ ﻟ ﹶﻜ ﹾﻠ ﹴ‬
‫ﺏ ( ﻭﻗﺎﻝ ﺳﺤﻴﻤﺔ ﺑﻦ ﻧﻌﻴﻢ ‪ ) :‬ﺃﻟﺴ َ‬ ‫ﻗﺘْﻞ ﺍﻟﻜﻼ ﹺ‬
‫ﺸﺮﹺﻱ‬
‫ﱐ ﰲ ﺫﻟﻚ ‪ ) :‬ﻣِﻦ ﻣﻨْﺰﹺﱄ ﻗﺪ ﺃﺧﺮ َﺟ ْﺘﻨﹺﻲ ﺯﻭﺟﱵ ** ﻬﺗﹼﺮﱡ ﰲ ﻭﺟﻬﻲ َﻫﺮﹺﻳﺮ ﺍﻟ ﹶﻜﻠﺒِﺔ ( ) ﹸﺃﻡﱠ ﻫِﻼ ﹴﻝ ﺃ ْﺑ ِ‬‫ﻭﻗﺎﻝ ﺍﻟﻨﱠﺠْﺮﺍ ﱡ‬
‫ﺑﺎﳊﺴﺮ ِﺓ ** ﻭﺃﹶﺑﺸﺮﹺﻱ ﻣﻨﻚ ﺑﻘﹸﺮﺏ ﺍﻟﻀﱠﺮﱠﺓ (‬

‫ﺍﻟﻔﻠﺤﺲ ﻭﺍﻷﺭﺷﻢ‬

‫ﺲ ‪ :‬ﺭﺟﻞﹲ‬
‫ﺤ ٌ‬
‫ﻭﻳﻘﺎﻝ ﻟﻠﻜﻠﺐ ﻓﻠﺤَﺲ ﻭﻫﻮ ﻣﻦ ﺻﻔﺎﺕ ﺍﳊِﺮْﺹ ﻭﺍﻹﳊﺎﺡ ﻭﻳﻘﺎﻝ ‪ :‬ﻓﻼﻥ ﺃﺳﹶﺄﻝﹸ ِﻣ ْﻦ ﹶﻓ ﹾﻠﺤَﺲ ﻭﹶﻓ ﹾﻠ َ‬
‫ﺲ‪.‬‬ ‫ﺤ ٌ‬ ‫ﻣﻦ ﺑﲏ ﺷﻴﺒﺎﻥ ﻛﺎﻥ ﺣﺮﻳﺼﹰﺎ ﺭﻏﻴﺒﹰﺎ ﻭﻣُﻠﺤِﻔﹰﺎ ﻣُِﻠﺤّﹰﺎ ﻭﻛ ﱡﻞ ﹸﻃﻔﹶﻴﻠﻲﱟ ﻓﻬﻮ ﻋﻨﺪﻫﻢ ﹶﻓ ﹾﻠ َ‬
‫ﻭﺍﻷﺭﺷَﻢ ‪ :‬ﺍﻟﻜﻠﺐ ﻭﺍﻟﺬﺋﺐ ﻭﻗﺪ ﺍﺷﺘﻖﱠ ﻣﻨﻪ ﻟﻺﻧﺴﺎﻥ ﺇﺫﺍ ﻛﺎﻥ ﻳﺘﺸﻤﱠﻢ ﺍﻟﻄﻌﺎﻡ ﻭﻳﺘْﺒﻊ ﻣﻮﺍﺿﻌﻪ ﻗﺎﻝ ﺟﺮﻳﺮٌ ﰲ‬
‫ﺑﻌﻀﻬﻢ ‪:‬‬

‫ﺕ ﺑَﻴ ْﺘ ﹴﻦ ﻟﻠﻀﱢﻴﺎﻓ ِﺔ ﺃﺭﺷَﻤﺎ ( ﻭﻗﺎﻝ ﺟﺮﻳﺮٌ ﰲ ﺍﺳﺘِﺮﻭﺍﺡ ﺍﻟﻄﻌﺎﻡ ‪ ) ( :‬ﻭﺑﻨﻮ‬ ‫) ﻟﹶﻘﹰﻰ ﺣَﻤﻠ ْﺘﻪُ ﺃﻣﱡﻪ ﻭﻫﻲ ﺿَﻴﻔﺔ ** ﻓﺠﺎ َﺀ ْ‬
‫ﻂ ﺍﻟﻠﱢﺤَﻰ ﻣُﺘﺸﺎﺑﹺﻬُﻮ ﺍﻷﻟﻮﺍ ِﻥ ( ) ﻟﻮ ﻳَﺴﻤَﻌﻮﻥ ﺑﺄﻛﻠ ٍﺔ ﺃﻭ َﺷﺮْﺑ ٍﺔ ** ﺑ ُﻌﻤَﺎ ﹶﻥ ﺃﺿﺤﻰ‬
‫ﺍ ﹸﳍﺠَﻴﻢ ﺳَﺨﻴﻔﺔﹲ ﺃﺣﻼﻣُﻬﻢ ** ﹸﺛ ﱡ‬
‫ﺢ ﻛﻞﱢ ﺩُﺧﺎ ِﻥ ( ﻭﻗﺎﻝ ﺳَﻬ ُﻢ ﺑﻦ ﺣْﻨ ﹶﻈﻠﹶﺔ ﺍﻟ َﻐﻨَﻮﻱﱡ ﰲ‬ ‫ﲨﻌُﻬﻢ ﺑﻌُﻤﺎ ِﻥ ( ) ﻣﺘﺄﺑﱢﻄﲔ ﺑﻨﻴﻬ ُﻢ ﻭﺑﻨﺎﺗِﻬ ْﻢ ** ﺻُﻌ َﺮ ﺍﳋﺪﻭ ِﺩ ﻟﺮﻳ ﹺ‬
‫ْ‬
‫ﺐ ﺇﻻﱠ ﻫﺮﻳﺮَﺍ ( ) ﻭﺃﻣّﺎ ﻫِﻼﻝﹲ ﻓ َﻌﻄﱠﺎ َﺭﺓﹸ ** ﺗﺒﻴﻊ ﻛِﺒﺎ ًﺀ‬
‫ﺴﻦُ ﺍﻟﻜﻠ ُ‬‫ﺫﻟﻚ ‪ ) :‬ﻭﺃﻣّﺎ ﻛﻼﺏٌ ﻓﻤﺜ ﹸﻞ ﺍﻟﻜِﻼ ** ﺏ ﻻ ﻳُﺤ ِ‬
‫ﻭ ِﻋﻄﹾﺮﹰﺍ ﻛﺜﲑﺍ (‬
 ‫ﺑﲔ ﺟﺮﻳﺮ ﻭﺍﻟﺮﺍﻋﻲ‬

‫ﻭﻣﺮﱠ ﺟﺮﻳﺮٌ ﻳﻮﻣﹰﺎ ﺑﺎ ِﳌ ْﺮﺑَﺪ ﻓﻮﻗﻒ ﻋﻠﻴﻪ ﺍﻟﺮﺍﻋﻲ ﻭﺍﺑﻨﻪ ﺟﻨْﺪَﻝ ﻓﻘﺎﻝ ﻟﻪ ﺍﺑﻨﻪ ﺟﻨﺪﻝ ‪ :‬ﺇﻧﱠﻪ ﻗﺪ ﻃﺎﻝ ﻭﻗﻮﻓﹸﻚ ﻋﻠﻰ ﻫﺬﺍ‬
‫ﺍﻟﻜﻠﺐ ﺍﻟ ﹸﻜﻠﹶﻴﱯّ ﻓﺈﱃ ﻣﱴ ﻭﺿﺮﺏ ﺑﻐﻠﹶﺘﻪ ﻓﻤﻀﻰ ﺍﻟﺮﺍﻋﻲ ﻭﺍﺑﻨﻪ ﺟﻨﺪﻝ ﻓﻘﺎﻝ ﺟﺮﻳﺮ ‪ :‬ﻭﺍﻟﻠﹼﻪ ُﻷ ﹾﺛﻘِﻠﻦﱠ‬

‫ﺭﻭﺍﺣﻠﻚ ﻓﻠﻤﺎ ﺃﻣﺴﻰ ﺃﺧ ﹶﺬ ﰲ ﻫﺠﺎﺋﻪ ﻓﻠﻢ ﻳﺄﺗﻪ ﻣﺎ ﻳﺮﻳﺪ ﻓﻠﻤﺎ ﻛﺎﻥ ﻣ َﻊ ﺍﻟﺼﺒﺢ ﺍﻧﻔﺘَﺢ ﻟﻪ ﺍﻟﻘﻮ ﹸﻝ ﻓﻘﺎﻝ ‪ ) :‬ﻓﻐﺾﱠ‬
‫ﺚ ﺍﳊﺪﻳ ِﺪ ﺇﺫﹰﺍ‬‫ﲑ ** ﻋﻠﻰ َﺧَﺒ ِ‬
‫ﺖ ﻭﻻ ﻛِﻼﺑﺎ ( ) ﻭﻟﻮ ُﺟﻌِﻠﺖ ﻓِﻘﺎﺡُ ﺑﲏ ﻧُﻤ ﹴ‬ ‫ﲑ ** ﻓﻼ ﻛﻌﺒﹰﺎ ﺑﻠﻐ َ‬
‫ﻚ ﻣﻦ ﻧُﻤ ﹴ‬
‫ﻑ ﺇﻧﱠ َ‬
‫ﺍﻟﻄﱠ ْﺮ َ‬
‫ﻟﺬﹶﺍﺑﺎ ( ﰒ ﻭﻗﻒ ﰲ ﻣﻮﻗﻔﻪ ﻓﻠﻤﱠﺎ ﻣﺮﱠ ﺑﻪ ﺟﻨﺪﻝﹲ ﻗﺒﺾ ﻋﻠﻰ ﻋِﻨﺎﻥ ﻓﺮﺳِﻪ ﻓﺄﻧﺸﺪﻩ ﻗﻮﻟﻪ ﺣﱴ ﺇﺫﺍ ﺑﻠﻎ ﺇﱃ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ‪:‬‬
‫ﺖ ﺃﺑﻴﻚ ﻏﺎﺑﺎ ( ﻗﺎﻝ ‪ :‬ﻓﺄﺩَﺑ َﺮ ﻭﻫﻮ ﻳﻘﻮﻝ ‪ :‬ﻳﻘﻮﻟﻮﻥ ﻭﺍﻟﻠﹼﻪ ﺷﺮّﹰﺍ ‪.‬‬
‫ﲑ ** ﺇﺫﺍ ﻣﺎ ﺍﻷَﻳ ُﺮ ﰲ ﺍﺳ ِ‬
‫) ﺃﹶﺟﻨﺪ ﹸﻝ ﻣﺎ ﺗﻘﻮﻝ ﺑﻨﻮ ﳕ ﹴ‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ﻭﺿﺮﺏ ﺑﺎﻟﻜﻠﺐ ﺍﳌﺜ ﹶﻞ ﰲ ﹸﻗﺒْﺢ ﺍﻟﻮﺟﻪ ‪ :‬ﻭﺿَﺒﱠﺎﺭ ‪ :‬ﺍﺳﻢ ﻛﻠﺐ ﻟﻪ ‪.‬‬
‫ﺐ ﺃﺻﺤﺎﺑﹺﻚ ‪.‬‬ ‫ﺃﻣﺜﺎﻝ ﰲ ﺍﻟﻜﻼﺏ ﻭﻗﺎﻝ ﻛﻌﺐ ﺍﻷﺣﺒﺎﺭﹺ ﻟﺮﺟﻞ ﻭﺃﺭﺍﺩ ﺳﻔﺮﹰﺍ ‪ :‬ﺇﻥﹼ ﻟﻜﻞﱢ ﺭُﻓﻘ ٍﺔ ﻛﻠﺒﹰﺎ ﻓﻼ ﺗﻜ ْﻦ ﻛﻠ َ‬
‫ﺐ ﻋﻠﻰ ﺍﻟﺬﱢﺋﺐ ﻟﻴﺄﺧ ﹶﺬ ﻣﻨﻪ ﻣﺜﻞ ﻣﺎ ﺃﺧَﺬ‬‫ﻭﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ‪ :‬ﺃﺣﺐﱡ ﺃﻫﻠﻲ ﺇﱄﹼ ﻛﻠﺒﻬﻢ ﺍﻟﻈﺎﻋﻦ ﻭﻣﻦ ﺍﻷﻣﺜﺎﻝ ﻭﻗﹶﻊ ﺍﻟﻜﻠ ُ‬
‫ﻭﻣﻦ ﺃﻣﺜﺎﳍﻢ ‪:‬‬

‫ﺖ َﺑﺮَﺍِﻗﺶُ ﻭﺑﺮﺍﻗﺶ ‪ :‬ﻛﻠﺒ ﹸﺔ ﻗﻮ ﹴﻡ ﻧﺒﺤَﺖ ﻋﻠﻰ‬

‫ﺏ ﻋﻠﻰ ﺍﻟَﺒﻘﹶﺮ ﻭﻣﻦ ﺃﻣﺜﺎﳍﻢ ﰲ ﺍﻟﺸﺆﻡ ﻗﻮﳍﻢ ‪ :‬ﻋﻠﻰ ﺃ ْﻫﻠِﻬﺎ ﺩﻟﱠ ْ‬
‫ﺍﻟﻜﻼ َ‬
‫ﻼ ﻭﻫ ْﻢ ﻻ ﻳﺸﻌُﺮﻭﻥ ﺑﺎﳊﻲﱢ ﻓﺎﺳﺘﺒﺎﺣﻮﻫﻢ ﻭﺍﺳﺘﺪﻟﱡﻮﺍ ﻋﻠﻰ ﻣﻮﺍﺿﻌﻬﻢ ﺑﻨﺒﺎﺣﻬﺎ ‪( .‬‬ ‫ﺶ ﻣﺮﱡﻭﺍ ﻟﻴ ﹰ‬
‫ﺟﻴ ﹴ‬
‫ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﺃﱂ َﺗ َﺮ ﺃﻥﱠ ﺳﻴﱢﺪ ﺁ ﹺﻝ ﺛﻮ ﹴﺭ ** ُﻧﺒﺎﺗﺔ ﻋﻀﱠ ُﻪ ﻛﻠﺐٌ ﻓﻤﺎﺗﺎ (‬

‫ﻗﺘﻴﻞ ﺍﻟﻜﺒﺶ ﻭﻗﺘﻴﻞ ﺍﻟﻌﻨﺰ‬

‫ﺱ ﺑﻜﻞﱢ ﺷﻲﺀ ﻭﻗﺪ ﻗﺎﻝ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ ‪ :‬ﺃﻻ ﺗﺘﻌﺠﺒﻮﻥ ﻣﻦ‬
‫ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ‪ :‬ﻗﺪ ﳝﻮﺕ ﺍﻟﻨﺎ ُ‬
‫ﺾ ﻭﻻ َﻧﺒَﺾ ﻭﻗﺎﻝ ﻋَﺮﻓﺠﺔ ﺑﻦ ﺷﺮﻳﻚ‬ ‫ﺍﻟﻀﺤﱠﺎﻙ ﺑﻦ ﻗﻴﺲ ﻳﻄﻠﺐ ﺍﳋﻼﻓﺔ ﻭﻧﻄﺢ ﺃﺑﺎﻩ ﻛﺒﺶ ﻓ ﻮُﺟﹺﺪ ﻟﻴﺲ ﺑﻪ َﺣَﺒ ٌ‬
‫ﺖ ﺃﺑﺎﻩ ﻋﻨْﺰٌ ﺑﺎﳌِﺮﺑﺪ ﻓﻤﺎﺕ ﻓﻘﺎﻝ ‪ ) :‬ﻓﻴﻤﺎ ﺍﺑ َﻦ ﻗﺘﻴ ﹺﻞ ﺍﻟﻌﻨْﺰ ﻫﻞ ﺃﻧﺖ ﺛﺎﺋﺮٌ ** ﺑﺰُﺭﻋ ﹶﺔ‬
‫ﻳﻬﺠﻮ ﺃﺳﻠﹶﻢ ﺑﻦ ﺯُﺭْﻋﺔ ﻭﻭﻃﺌ ْ‬
‫ﺐ‬
‫ﺏ ** ﰲ ﻃﹶﻠ ﹺ‬ ‫ﺖ ﳏﺘﺎﺟﹰﺎ ﺇﱃ ﺍﻟﻀﱠ ْﺮ ﹺ‬‫ﺗﻴﺴﹰﺎ ﰲ ﺍﻟﺰﱠﺭﹺﻳﺒﺔِﺃﺯﳕﺎ ( ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﳍﻮﻝ ﻳﻬﺠﻮ ﺟﻌﻔﺮ ﺑﻦ ﳛﲕ ‪ ) :‬ﺃﺻﺒﺤ ُ‬
‫ﺐ(‬‫ﺍﻟ ُﻌﺮْﻑ ﺇﱃ ﺍﻟﻜ ﹾﻠ ﹺ‬

‫) ﻗﺪ ﻭﻗﱠﺢ ﺍﻟﺴﱠﺐﱡ ﻟﻪ ﻭﺟﻬَﻪ ** ﻓﺼﺎﺭ ﻻ ﻳﻨﺤﺎﺵ ﻟﻠﺴﱠﺐﱢ ( ) ﺇﺫﺍ َﺷﻜﹶﺎ ﺻﺐﱞ ﺇﻟﻴﻪ ﺍﳍ ﻮَﻯ ** ﻗﺎﻝ ﻟ ُﻪ ﻣﺎﱄ ﻭﻟﻠﺼﺐﱢ‬
‫ﺖ ﻷﰊ ﻋﺒﻴﺪﺓ ‪ :‬ﺃﻟﻴﺲ ُﺑ ﹾﻘ ُﻊ ﺍﻟﻜﻼﺏ‬ ‫ﺐ ( ﻗﺎﻝ ‪ :‬ﻭﻗﻠ ُ‬ ‫ﺸﺐُ ﺍﻟﺼﱡ ﹾﻠ ﹺ‬
‫ﺐ َﻣ َﻌﻪُ َﺧ َ‬‫ﺸ ﱡْ‬‫( ) ﺃﻋْﻨﹺﻲ ﻓﺘًﻰ ﻳُﻄﻌَﻦ ﰲ ﺩﻳﻨِﻪ ** ﻳ ِ‬
‫ﺏ ( ﻗﺎﻝ ‪:‬‬
‫ﺐ ﻣﻦ ﺑُ ﹾﻘ ﹺﻊ ﺍﻟﻜِﻼ ﹺ‬
‫ﻑ ﺍﻟﺬﱢﺋ ﹺ‬
‫ﺨ ْﻮ ِ‬
‫ﺻ ﻮْﺍ ** ﻛ َ‬
‫ﺃﻣﺜﻠﹶﻬﺎ ﻗﺎﻝ ‪ :‬ﻻ ﻗﻠﺖ ‪ :‬ﻭﱂ ﻗﺎﻝ ‪ ) :‬ﻭ ِﺧ ﹾﻔﺖُ ﻫﺠﺎﺀﻫﻢ ﳌﺎ َﺗﻮَﺍ َ‬
‫ﺏ ﺃﻻ ﺗﺮﻯ ﺃﻧّﻪ ﺣﲔ ﺃﺭﺍﺩ ﺍﳍﺠﺎﺀ ﻗﺎﻝ ‪ ) :‬ﻛﺄﻧﱠﻚ‬ ‫ﻑ ﺍﻟﺬﱢﺋﺐ ﻣﻦ ﺳُﻮ ِﺩ ﺍﻟﻜِﻼ ﹺ‬ ‫ﻟﻴﺲ ﻫﻜﺬﺍ ﻗﺎﻝ ﺇﳕﺎ ﻗﺎﻝ ‪َ :‬ﺧ ْﻮ ِ‬
‫ﳉ َﺪﱄﱢ ‪ ) :‬ﻟﻌﻤﺮﻱ ﳉﻮ ﻣﻦ ﺟﻮﺍﺀ‬ ‫ﺏ ( ﻭﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﻗﻮﻝ ﺍ ﹶ‬ ‫ﺽ ﻏﹸﻤﻮﺭَﻩ ُﺑ ﹾﻘ ُﻊ ﺍﻟﻜِﻼ ﹺ‬ ‫ﺑﺎﳌﺒﺎ َﺭ ِﻙ ﺑﻌ َﺪ ﺷﻬ ﹴﺮ ** َﺗﺨُﻮ ُ‬
‫ﳉ ْﻮ َﺳ ﹺﻖ ﺍﳌﻠﻌﻮ ِﻥ ﺑﺎﻟﺮﱠﻱﱢ ﻻ ﻳﲏ ** ﻋﻠﻰ ﺭﺃﺳﻪ ﺩﺍﻋﻲ ﺍﳌﻨﻴﱠ ِﺔ ﻳﻠ َﻤﻊُ (‬
‫ﺳﻮﻳﻘﺔ ** ﺃﺳﺎﻓﻠﻪ ﻣﻴﺚ ﻭﺃﻋﻼﻩ ﺃﺟﺰﻉ ( ) ﻣِﻦ ﺍ ﹶ‬
‫ﱪ ﻳﻨﻔ ُﻊ (‬
‫ﺕ ﻭﻟﻜ ْﻦ ﻻ ﺃﺭﻯ ﺍﻟﺼﱠ َ‬ ‫ﺻﺒَﺮ ُ‬
‫ﺖ ‪ :‬ﹶﻟﻄﹶﺎﹶﻟﻤَﺎ ** َ‬
‫) ﻳﻘﻮﻟﻮﻥ ﱄ ﺻﱪﹰﺍ ﻓﻘﻠ ُ‬
 ‫ﺖ **‬
‫ﺤ ْ‬‫ﺖ ﻋﻄﺎﺋﻲ ﻛﺎ ﹶﻥ ﻗﹸﺴﱢ َﻢ َﺑ ْﻴَﻨ ُﻬ ْﻢ ** ﻭﻛﺎﻥ ﱄ ﺍﻟﺼﱠﻤﱠﺎﻥ ﻭﺍﳊ ْﺰ ﹸﻥ ﺃﲨ ُﻊ ( ) ﻭﻛﺎﻥ ﳍﻢ ﺃﺟْﺮﻱ ﻫﻨﻴﺌﹰﺎ ﻭﺃﺻﺒ َ‬ ‫) ﻓﻠﻴ َ‬
‫ﺕ ﺃﺑ ﹶﻘﻊُ (‬ ‫ﺕ ﺑﻪ ﻛﻠﺐٌ ﺇﺫﺍ ﻣﺎ َ‬ ‫ﺞ ﻛﺄﻧﱠﻤﺎ ** ﳝﻮ ُ‬
‫ﰊ ﺍﻟﺒﺎﺯ ﹸﻝ ﺍﻟﻜﹶﻮﻣﺎﺀ ﺑﺎﻟﺮﻣﻞ ﺗَﻀْﺒَﻊ ( ) ﺃﺃﺟَﻌ ﹸﻞ ﻧﻔﺴﻲ ِﻋ ْﺪ ﹶﻝ ﻋﻠ ﹴ‬
‫ﺖ ﺃﹸﺳﺪﹰﺍ ﻋﻠﻰ ﺑُ ﹾﻘ ﹺﻊ‬
‫ﻗﺎﻝ ‪ :‬ﻓﻘﺪ ﺑﻴﱠﻦ ﻛﻤﺎ ﺗﺮﻯ ﺃﻥﱠ ﺍﻷﺑ ﹶﻘ َﻊ ﺷﺮﱡﻫﺎ ﻗﺎﻝ ‪ :‬ﻭﻗﻠﺖ ‪ :‬ﻓﻠﻢ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﺃﺭﺳ ﹾﻠ َ‬
‫ﺍﻟﻜﻼﺏ ﻓﻘﺪ ** ﺃﻣﺴﻰ َﺷﺮﹺﻳﺪُﻫﻢُ ﰲ ﺍﻷﺭﺽ ﻓﹸﻼﱠ ﹶﻻ ( ﻗﺎﻝ ‪ :‬ﻓﻜﻴﻒ ﻳﻘﻮﻝ ﺫﻟﻚ ﻭﻫﻮ ﳝﺪﺣﻬﻢ ﻭﺇﺫﹶﺍ ﺻﻐّﺮ ﺷﺄ ﹶﻥ‬
‫ﺖ ﺃﺳﺪﹰﺍ ﻋﻠﻰ ﺳﻮﺩ ﺍﻟﻜﻼﺏ ‪.‬‬ ‫ﻣﻦ َﻫﺰَﻣﻮﺍ ﻓﻘﺪ ﺻﻐﱠﺮ ﺷﺄ ﹶﻥ ﺍﳌﻤﺪﻭﺡ ﺑﻞ ﺇﻧﱠﻤﺎ ﻗﺎﻝ ‪ :‬ﺃﺭﺳﻠ َ‬
‫ﺚ ﰲ ﻗﺘﻞ ﺳُﻮﺩ ﺍﻟﻜﻼﺏ ﻷﻥﱠ ﻋُﻘﹸﺮَﻫﺎ ﺃﻛﺜ ُﺮ ﻣﺎ ﺗﻜﻮﻥ ﺳﻮﺩﹰﺍ ﻭﺫﻟﻚ ﻣﻦ ﻏﻠﹶﺒﺔ ﺃﻧﻔﺴﻬﺎ ‪.‬‬ ‫ﻗﺎﻝ ‪ :‬ﻭﺇﻧﱠﻤﺎ ﺟﺎﺀ ﺍﳊﺪﻳ ﹸ‬
‫ﺐ ﻭﺇﻧﺴﺎﻥ ﺇﻻﹼ ﻭﺍﻟﺴﱡﻮ ُﺩ ﺃﺷﺪﱡﻫﺎ ﹶﺃﺳْﺮﹰﺍ ﻭ َﻋﺼَﺒﹰﺎ‬
‫ﺱ ﻭﻛﻠ ﹴ‬
‫ﻭﻟﻴﺲ ﰲ ﺍﻷﺭﺽ ﺣﻴﻮﺍﻥﹲ ﻣﻦ ﺑﻘﺮ ٍﺓ ﻭﺛﻮ ﹴﺭ ﻭﺣِﻤﺎ ﹴﺭ ﻭﻓﺮ ﹴ‬
‫ﻭﺃﻇﻬﺮُﻫﺎ ﻗﹸ ﻮﱠ ﹰﺓ ﻭﺻﺒْﺮﹰﺍ ‪.‬‬

‫ﺖ ﳍﺎ ﻛﺤُ ْﺮ َﻣ ِﺔ ِﺩ ْﻋﹺﺒ ﹴﻞ ** ﰲ ﺍﺳﺖ ﺃﻡﱢ‬

‫ﺖ ﺑﻦ ﺃﰊ ﺳﻌﻴ ٍﺪ ﺇﻧﱠﻬﺎ ** ﺩُ ﻭَﻝﹲ ﻭﺃ ْﺣ ﹺﺮ ﻬﺑﺎ ﺑﹶﺄ ﹾﻥ ﺗﺘَﻨﻘﱠﻼ ( ) ﻫﻼﹼ ﺟﻌﻠ َ‬
‫) ﻳﺎ ﺛﹶﺎﹺﺑ َ‬
‫ﺖ ﻋﻠﻰ ﹶﻗﺼْﻮﺍ َﺀ ﺗﻨﻘ ﹸﻞ ﺳَﻮﺀ ﹰﺓ ** ﺇﻟﻴﻨﺎ ﻭﻛﻢ ﻣﻦ ﺳﻮﺀ ٍﺓ ﻻ‬ ‫ﺐ ﻻ ﻳﺴﺎﻭﻱ ﺩِﻋﺒﹺﻼ ( ﻭﻗﺎﻝ ﺍﺑﻦ ﻧﻮﻓﻞ ‪ ) :‬ﻭﺟﺌ َ‬ ‫ﻛﻠ ﹴ‬
‫ﺗَﻬﺎﺑُﻬﺎ ( ) ﻭﺗﺰﻋ ُﻢ ﹶﺃ ﹾﻥ ﱂ ﲣﺰ َﺳ ﹾﻠﻢُ ﺑ ُﻦ ﺟ ْﻨ َﺪ ﹴﻝ ** ﻭﻗﺪ َﺧﺰﹺﻳﺖ ﺑﻌ َﺪ ﺍﻟﺮﱢﺟﺎﻝ ﻛﻼﺑُﻬﺎ ( ﻭﻗﺎﻝ ﺍﳊﺴﻦ ﺑﻦ ﻫﺎﻧﺊ ﻳﻬﺠﻮ‬
‫ﺟﻌﻔ َﺮ ﺑ َﻦ ﳛﲕ ‪ ) :‬ﻗﻔﹰﺎ ﺧﻠﻒ ﻭﺟﻪ ﻗﺪ ﺃﻃﻴﻞ ﻛﺄﻧﱠﻪ ** ﻗﻔﺎ ﻣﺎﻟﻚ ﻳﻘﻀﻲ ﺍﳍﻤﻮﻡ ﻋﻠﻰ ﺑﺜﻖ ( ) ﻭﺃﻋﻈﻢ ﺯﻫﻮﹰﺍ ﻣﻦ‬
‫ﺐ َﻋﻘﹸﻮ ﹴﺭ ﻋﻠﻰ ﻋَﺮْﻕ ( ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺸﱠﻤﻘﻤﻖ ‪ ) :‬ﺃﻫ ﹸﻞ ﺟﻮ ٍﺩ ﻭﻧﺎﺋ ﹴﻞ ﻭﻓﹶﻌﺎ ﹴﻝ **‬ ‫ﺫﺑﺎﺏ ﻋﻠﻰ ﺧِﺮﹰﺍ ** ﻭﹶﺃ َﲞﻞﹸ ﻣﻦ ﹶﻛ ﹾﻠ ﹴ‬
‫ﺻﻢﱢ ﺣﺎﺭﺛ ِﺔ‬‫ﺐ ﻭﲢﻴﱠ ْﻪ ( ) ﻻ ﻛ ِﻤﹾﺜ ﹺﻞ ﺍﻷ َ‬‫ﺱ ﺑﺎﻟﻨﱠﺪﻯ ﻭﺍﻟﻌﻄﻴﱠ ْﻪ ( ) ﺟﺌﺘُﻪ ﺯﺍﺋﺮﹰﺍ ﻓﺄﺩﻧَﻰ ﻣﻜﺎﱐ ** ﻭﺗﻠﻘﱠﻰ ﺑﹺﻤ ْﺮ َﺣ ﹴ‬ ‫ﹶﻏ ﹶﻠﺒُﻮﺍ ﺍﻟﻨﺎ َ‬
‫ﺽ ﻋﻨﱢﻲ ** ﻣﺜ ﹶﻞ ﺇﻋﺮﺍﺽ ﻗﺤﺒ ٍﺔ ﺳُﻮ ِﺳﻴﱠ ْﻪ ( ) ﻭﺗﻮﻟﱠﻰ ﻛﺄﻧﱠﻪ‬ ‫ﺍﻟﻠﺆ ** ﹺﻡ ﺷﺒﻴ ِﻪ ﺍﻟ ﹸﻜﻠﹶﻴﺒﺔ ﺍﻟ ﹶﻘﻠﹶﻄﻴﱠ ْﻪ ( ) ﺟﺌﺘُﻪ ﺯﺍﺋﺮﹰﺍ ﻓﺄﻋﺮ َ‬
‫ﻁ(‬
‫ﺲ ﺍﻟﻀﺮﻭ ِ‬ ‫ﺏ ﰲ ُﺩﺑْﺮ ﺑَﻐﻠ ٍﺔ ﻣِﺼﺮﻳﱠ ْﻪ ( ) ﺃﻻ ﻗﹸﻮﻻ ﻟﺴﺮّﺍﻥ ﺍﳌﺨﺎﺯﹺﻱ ** ﻭﻭﺟ ِﻪ ﺍﻟﻜﻠﺐ ﻭﺍﻟﺘﱠْﻴ ﹺ‬ ‫ﺃﻳﺮ ﺑﻐ ﹴﻞ ** ﻏﺎ َ‬

‫ﲑ ﻓﻴﻪ ** ﻛ َﺪ ْﻭ ﹺﺭ ﺳﻔﻴﻨ ٍﺔ ﰲ َﺑﺜﹾﻖ‬

‫) ﻟﻪ ﺑﻄﻦٌ ﻳَﻀ ﱡﻞ ﺍﻟﻔﻴ ﹸﻞ ﻓﻴﻪ ** ﻭﺩُﺑﺮٌ ﻣﺜ ﹸﻞ ﺭَﺍﻗﻮﺩ ﺍﻟﻨﱠﺸﻮﻁ ( ) ﻭﺃﹶﻳْﺮٌ ﻋﺎﺭﻡٌ ﻻ ﺧ َ‬
‫ﻁ ( ) ﻟﻪ ﻭﺟﻪٌ ﻋﻠﻴﻪ ﺍﻟﻔﻘﺮُ ﺑﺎ ٍﺩ ** ﻣُﺮﻗﱠﻌﺔ‬ ‫ﺐ ﺑﺎﳋﹸﻴﻮ ِ‬ ‫ﻚ ﻣﻦ ﺑﺎﺏ ﻗﻠﺐ ** ﻣُ َﻮﺻﱠ ﹶﻠ ِﺔ ﺍﳉﻮﺍﻧ ﹺ‬ ‫ﺭُﻭﻁ ( ) ﻭﳊَﻴﺔﹸ ﺣﺎﺋ ٍ‬
‫ﺴ ﹶﻔﻞﹸ ﻓِﻲ ﻫَﺒُﻮﻁ ( ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ ﰲ ﺫﻟﻚ ‪ :‬ﻣﻦ‬ ‫ﺾ ﺍ ﹾﻟ ِﻜﺮَﺍ ُﻡ ﺇﻟﹶﻰ ﺍ ﹶﳌﻌَﺎﻟِﻲ ** ﺗَﺮَﻯ َﺳﺮﱠﺍ ﹶﻥ َﻳ ْ‬
‫ﻁ ( ) ﺇﺫﹶﺍ َﻧ َﻬ َ‬
‫ﺟﻮﺍﻧُﺒﻪ ﺑﹺﻘﻮ ِ‬
‫ﺖ ﺻﻴﱠﺮﺗَﻪ ﰲ ﺣﺎ ﹺﻝ‬ ‫ﲑ ﻭﺍﻟﻮﺣﺶ ﰲ ﻳﻬﻤﺎ َﺀ ﺩ ﻭﱠﻳﱠ ْﻪ ( ) ﻟﻮ ﺷﺌ َ‬ ‫ﺐ ﻭﺍﳋﻨﺰﻳ ﹺﺮ ﰲ ﺳﻌ ٍﺔ ** ﻭﺍﻟﻄ ﹺ‬ ‫ﻕ ﺍﻟﻜﻠ ﹺ‬ ‫ﺍﻟﺒﺴﻴﻂ ) ﻳﺎ ﺭﺍﺯ َ‬
‫ﻓﺎﻗﺘﻪ ** ﺣﱴ ُﺗ ِﻘﺮﱠ ﺑﺘﻠﻚ ﺍﳊﺎ ﹺﻝ ﻋﻴﻨﻴﱠﻪ ( ﻭﻗﺎﻝ ﺟﺮﻳﺮ ﺑﻦ ﻋﻄﻴﺔ ﻳﻬﺠﻮ ﺍﻟﺼﱠﻠﹶﺘﺎﻥ ﺍﻟﻌﺒﺪﻱّ ‪ ) :‬ﺃﻗﻮﻝ ﳍﺎ ﻭﺍﻟﺪﱠﻣﻊ‬
‫ﺨ ﹸﻞ‬
‫ﺏ ﺍﻟﻨﺨ ﹺﻞ ( ﻓﺄﺟﺎﺑﻪ ﺍﻟﺼﱠ ﹶﻠﺘَﺎ ﹸﻥ ﻓﻘﺎﻝ ‪ ) :‬ﺗُﻌﻴﱢﺮﻧﺎ ﺃﻥ ﻛﺎﻧﺖ ﺍﻟﻨﱠ ْ‬
‫ﻳﻐﺴِﻞ ﻛﹸﺤﻠﹶﻬﺎ ** ﻣﱴ ﻛﺎﻥ ﺣﻜ ُﻢ ﺍﻟﻠﹼ ِﻪ ﰲ ﹶﻛ َﺮ ﹺ‬
‫ﺨ ﹺﻞ ( ﻳﻌﻴﱢﺮﻩ ﺟﺮﻳ ُﺮ ﺑﹶﺄﻧﱠﻪ ﻛﺎﻥ ﻫﻮ ﻭﺃﺑﻮﻩ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱠﺨْﻞ ‪.‬‬ ‫ﺐ ﻟﻮ ﻛﺎﻥ ﺫﺍ َﻧ ْ‬ ‫ﻣﺎﻟﹶﻨﺎ ** ﻭﻭﺩﱠ ﺃﺑﻮﻙ ﺍﻟﻜﻠ ُ‬

‫ﻭﻗﺎﻝ ﻭﺿﺎﺡ ﺍﻟﻴﻤﻦ ‪ ) :‬ﻭﺃﻛﺘﻢ ﺍﻟﺴﱢﺮﱠ ﻏﻀﺒﺎﻧﹰﺎ ﻭﰲ ﺳﻜﺮﻱ ** ﺣﱴ ﻳﻜﻮﻥ ﻟﻪ ﻭﺟﻪٌ ﻭﻣﺴﺘ ِﻤﻊُ ( ) ﻭﺃ ْﺗ ُﺮ ُﻙ ﺍﻟﻘﻮ َﻝﹸ‬
‫ﺖ ﻳﺄﻭﻱ ﺇﻟﻴﻪ‬ ‫ﺠ ِﺪ ﻣُﻄﱠ ﹶﻠﻊُ ( ) ﻻ ﻗﹸ ﻮّﰐ ﹸﻗ ﻮّﺓ ﺍﻟﺮﺍﻋﻲ ﺭﻛﺎﺋﺒَﻪ ** ﻳﺒﻴ ُ‬
‫ﻋﻦ ﻋﻠ ﹴﻢ ﻭ َﻣ ﹾﻘ ِﺪ َﺭ ٍﺓ ** ﺣﱴ ﻳﻜﻮﻥ ﻟﺬﺍﻙ ﺍﻟﻨﱠ ْ‬
‫ﺏ ﻭﺑﺎﻗﻲ ﻧ ْﻌﻠِﻪ ﻗﻄﹶﻊ ( ﻭﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﻋﺒﺎﺩ‬
‫ﻒ ﺍﻟﺬﻱ ﺗﺸﺘﺪﱡ ُﻋ ﹾﻘَﺒﺘُﻪ ** ﺣﺘﱠﻰ َﻳﺜﹸﻮ َ‬
‫ﺍﻟﻜﻠﺐ ﻭﺍﻟﺮﱡَﺑﻊ ( ) ﻭﻻ ﺍﻟﻌَﺴﻴ ِ‬
‫ﺍﻟﻜﺎﺗﺐ ﻣﻮﱄ ﲝﻴﻠﺔ ﻭﺃﺑﻮﻩ ﻣﻦ ﺳﱮ ﺩﺍﺑﻖ ﻭﻛﺎﺗﺐ ﺯﻫﲑ ﻭﺻﺪﻳﻖ ﲦﺎﻣﺔ ﻳﻬﺠﻮ ﺃﺑﺎ ﺳﻌﺪ ﺩﻋﻰ ﺑﲏ ﳐﺰﻭﻡ ﻭﺑﻌﺪ ﺃﻥ‬
‫ﺕ ﻗﺤﻄﺎﻧﺎ ﻷﻩ ** ُﺟﻮَﻫﻢ‬‫ﺿ ْﺮﺑَﺎ ( ) ﻓﻬﺠﻮ َ‬
‫ﺖ ﻧﺰﺍ ُﺭ ﺑﻚ ﺍﻟﺬﻱ ﺍﺱ ** ﺗﺄ َﻫ ﹾﻠﺘَﻪ ﻧﻔﻴﹰﺎ ﻭ َ‬
‫ﻟﻘﻲ ﻣﻨﻪ ﻣﺎ ﻟﻘﻲ ‪ ) :‬ﻓﻌ ﹶﻠ ْ‬
‫ﺕ ﺣَﻤﺎ َﻙ ﻟﺆﻣُﻚ‬
‫ﺕ ﻛﻴﻤﺎ ﺗﺸﺘَﻔﻲ ** ﻬﺑﺠﺎﺋﻬﻢ ﻣﻨﻬﻢ ﹶﻓَﺘ ْﺮﺑَﺎ ( ) ﻭﻭﺛﻘﺖ ﹶﺃﻧﱠﻚ ﻣَﺎ ﺳﺒﺐ ** َ‬ ‫ﻣﻜﺎﻳَﺪ ﹰﺓ ﻭﺇﺭْﺑﺎ ( ) ﻭﺃﺭﺩ َ‬
 ‫ﻒ‬
‫ﺲ ﹶﻛﻠﹾﺒﺎ ( ) ﺧﻔﱢﺾ ﻋﻠﻴﻚ ﻭ ﹶﻗ ْﺮ ﻣﻜﺎ ** ﻧَﻚ ﻻ ﺗﻄ ْ‬
‫ﺴﺒﱠﺎ ( ) ﻛﺎﻟﻜﻠﺐ ﺇﻥ ﻳﻨﺒﺢ ﻓﻠﻲ ** ﺱ ﺟﻮﺍﺑﻪ ﺇﻻﱠ ﺍ ْﺧ َ‬ ‫ﺃﻥ ُﺗ َ‬
‫ﻉ ﺃﺑﻴﻚ ﻓﺎﻝ ** ﺁﺑﺎ ُﺀ ﻟﻴﺲ ﺗُﻨﺎﻝ ﹶﻏﺼْﺒﺎ (‬
‫ﻒ ﻗِﻨﺎ َ‬
‫ﺸ ْ‬
‫ﺷﺮﻗﹰﺎ ﻭﻏﺮﺑﺎ ( ) ﻭﺍﻛ ِ‬

‫ﺕ ﻭﻗﺪ ﻃﺎﻝ ﺍﻟﺴﱡﺮﻯ ﻓﺪﻋﺎﱐ ( ﻓﻮﺻﻔﻪ ﻛﻤﺎ‬ ‫ﱄ ﺍﻟﺸﱠﺤﻨﺎ َﺀ ﺑﻴﲏ ﻭﺑﻴﻨﻪ ** ﺩﻋﻮ ُ‬ ‫ﻭﻗﺎﻝ ﺁﺧﺮ ﻳﺼﻒ ﻛﻠﺒﹰﺎ ‪ ) :‬ﻭﻣُ ْﺒ ٍﺪ ﹶ‬
‫ﺗﺮﻯ ﺃﻧﱠﻪ ﻳﺒﺪﻱ ﻟﻪ ﺍﻟﺒﻐﻀﺎﺀ ‪.‬‬
‫ﺐ ( ﻭﻗﺎﻝ ﺭﺍﺷِﺪ ﺑﻦ‬ ‫ﺕ ﻣﻦ ﻟﻴﻠﻬﺎ ﰒ ﻋﺮﱠﺳﺖ ** ﻋَﻠﹶﻰ ﺭ ُﺟ ﹴﻞ ﺑﺎﻟﻌَﺮْﺝ ﺃﻷ َﻡ ﻣﻦ ﻛ ﹾﻠ ﹺ‬ ‫ﺕ ﻣﺎ َﺳ َﺮ ْ‬ ‫ﻭﻗﺎﻝ ﺁﺧﺮ ‪َ ) :‬ﺳ َﺮ ْ‬
‫ﺐ ﻋﻠﻰ ﳊﻢ ﺍﳉﺰﻭ ﹺﺭ ﻭﻻ َﺑ َﺮ ْﻡ ( ﻭﻗﺎﻝ ﹸﻛﹶﺜﻴﱢﺮ ﺑﻦ ﻋﺒﺪ‬ ‫ﺖ ﺷَﻤﺎﻝﹲ َﻋ ﹺﺮﻳﱠ ﹲﺔ ** ﺑ ﹶﻜ ﹾﻠ ﹴ‬
‫ﺖ ﺇﺫﺍ ﻫﺒﱠ ْ‬ ‫ﺷﻬﺎﺏ ﺍﻟﻴﺸﻜﹸﺮﻱﱡ ‪ ) :‬ﻓﻠﺴ ُ‬
‫ﺐ ﺭﳛُﻬﺎ ** ﻭﺇﻥ ﻭُﺿِﻌﺖ ﰲ ﳎﻠﺲ‬ ‫ﺐ ﺍﻟﻜﻠ َ‬‫ﺖ ﱂ َﻳﻄﱠ ﹺ‬
‫ﻼ ﻣﻦ ﻧﹺﻌﺎﻝ ﺍﻟﻜﺮﺍﻡ ‪ ) :‬ﺇﺫﺍ ﻃﹸ ﹺﺮ َﺣ ْ‬
‫ﺍﻟﺮﲪﻦ ﻭﻫﻮ ﻳﺼﻒ ﻧﻌ ﹰ‬
‫ﺖ ( ﻭﻗﺎﻝ ﺍﻟﻠﹼﻌﲔ ﰲ ﺑﻌﺾ ﺃﺿﻴﺎﻓﻪ ﳜﱪ ﺃﻧّﻪ ﻗﺮﺍﻩ ﳊ َﻢ ﻛﻠﺐ ﻭﻗﺪ ﻗﺎﻝ ﺍﺑ ُﻦ ﺍﻷﻋﺮﺍﰊ ‪ :‬ﺇﻧﱠﻤﺎ ﻭﺻﻒ ﺗﻴﺴﹰﺎ‬ ‫ﺍﻟﻘﹶﻮﻡ ﺷُﻤﱠ ِ‬
‫ﺖ ﻟ َﻌ ْﺒ َﺪﻱﱠ ﺍﻗﹾﺘُﻼ ﺩﺍ َﺀ ﺑﻄﻨﹺﻪ ﻭﺃﻋﻔﺎﺟﹺﻪ ﺍﻟﻼﺋﻲ ﳍﻦﱠ ﺯﻭﺍﺋ ُﺪ ) ﻓﺠﺎﺀَﺍ ﲞِﺮﺷَﺎﻭَﻱ ﺷَﻌﲑ ﻋﻠﻴﻬﻤﺎ ** ﹶﻛﺮَﺍﺩِﻳﺲُ ﻣﻦ‬
‫‪ :‬ﻓﻘﻠ ُ‬
‫ﺃﻭﺻﺎ ﹺﻝ ﺃﻋ ﹶﻘ َﺪ ﺳﺎ ِﻓ ِﺪ ( ﻭﻗﺎﻝ ﺧُﻠﹶﻴﺪ ﻋَﻴْﻨَﲔ ﻭﻫﻮ ﻳﻬﺠﻮ ﺟﺮﻳﺮ ﺑﻦ ﻋﻄﻴﺔ ﻭﻳﺮﺩّ ﻋﻠﻴﻪ ‪ ) :‬ﻭﻋﻴّﺮﺗَﻨﺎ ﺑﺎﻟﻨﺨﻞ ﺃﻥ ﻛﺎﻥ‬
‫ﻣﺎﻟﻨﺎ ** ﻭﻭﺩﱠ ﺃﺑﻮﻙ ﺍﻟﻜﻠﺐ ﻟﻮ ﻛﺎﻥ ﺫﺍ ﳔﻞ (‬

‫ﻕ َﻣ ْﻦ ﹺﺭ ْﺯﻗﹸﻪ‬
‫ﺏ ﺍﳌﺎ َﺀ ﺃﻫ ﹸﻞ ﺍﻟﻌﻔﺎ ** ﻑ ﳌﺎ ﻧﺎﻝ ﻣﻦ ﻣﺎﺋﻬﻢ َﺷ ْﺮَﺑ ْﻪ ( ) ﻭﻟﻜﻨﱠﻪ ﺭﺯ ُ‬
‫ﻭﻗﺎﻝ ﺩِﻋﺒﻞ ﺑﻦ ﻋﻠﻲّ ‪ ) :‬ﻭﻟﻮ ﻳﺸﺮ ُ‬
‫ﱐ ‪):‬‬ ‫ﺠ َﻲ ﺑﺄﻛﻞ ﳊﻮﻡ ﺍﻟﻜﻼﺏ ﻭﳊﻮ ﹺﻡ ﺍﻟﻨﺎﺱ ( ﻗﺎﻝ ﺳﺎﱂ ﺑﻦ ﺩَﺍﺭﺓ ﺍﻟﻐﻄﻔﺎ ﱡ‬ ‫ﺐ ﻭﺍﻟﻜﻠﺒ ْﻪ ( ) ﻣﻦ ﻫُ ﹺ‬ ‫** ﻳﻌﻢﱡ ﺑﻪ ﺍﻟﻜﻠ َ‬
‫ﺖ ﳊﻤَﻪ ﻭﻻ ﺩَﻣﻪ ﻭﻗﺎﻝ ﺍﻟﻔﺮﺯﺩﻕ ﰲ ﺫﻟﻚ ‪) :‬‬ ‫ﻚ ﺍﻟﻠﹼ ُﻪ ﻋﻠﻴﻪ ﺣﺮﱠﻣﻪ ( ﻓﻤﺎ ﺃﻛﻠ َ‬‫ﺴﻲﱡ ِﻟ ْﻢ ﺃﻛﻠﺘﻪ ِﻟ َﻤ ْﻪ ** ﻟﻮ ﺧﺎﹶﻓ َ‬
‫ﻳﺎ ﹶﻓ ﹾﻘ َﻌ ِ‬
‫ﺕ‬
‫ﻉ ﻳﻮﻣﹰﺎ ﺑﺒﻠﺪٍﺓ ** ﻭﻛﺎﻥ ﲰﻴﻨﹰﺎ ﻛﻠﺒُﻪ ﻓﻬﻮ ﺁﻛ ﹸﻠﻪ ( ﻭﻗﺎﻝ ﻣﺴﺎﻭﺭ ﺑﻦ ﻫﻨﺪ ‪ ) :‬ﺇﺫﺍ ﺃﺳﺪِﻳﱠﺔﹲ ﻭﻟﺪ ْ‬ ‫ﺇﺫﺍ ﺃﺳﺪﻱﱞ ﺟﺎ َ‬
‫ﺚ ﻣﺎ ﳚﺪﻥ ﻣﻦ ﺍﻟﻄﱠﻌﺎﻡ ( ) ﺗﺮﻯ ﺃﻇﻔﺎ َﺭ‬ ‫ﹸﻏﻼﹶﻣﹰﺎ ** ﻓﺒﺸﱢﺮﻫﺎ ﺑﻠﺆ ﹴﻡ ﰲ ﺍﻟﻐﻼ ﹺﻡ ( ) ﳜﺮﱢﺳﻬﺎ ﻧﺴﺎ ُﺀ ﺑﲏ ُﺩﺑَﲑ ** ﺑﺄﺧﺒ ِ‬
‫ﺕ ** ﺑﺮﺍﺛﻨُﻬﺎ ‪ .‬ﻋﻠﻰ َﻭﺿَﻢ ﺍﻟﱡﺜﻤَﺎ ﹺﻡ ( ﻓﻬﺬﺍ ﺍﻟﺸﻌﺮ ﻭﻣﺎ ﺃﺷﺒَﻬﻪ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﺃﻥﱠ ﺍﻟﻠﻌﲔ ﺇﻧﱠﻤﺎ ﻗﺮﺍﻫﻢ ﻛﻠﺒﹰﺎ‬
‫ﺃﻋ ﹶﻘ َﺪ ﻣُﻠﻘﻴَﺎ ٍ‬
‫ﻑ ﻭﻗﺎﻝ ﻣُﺴﺎﻭﹺﺭ ﺑﻦ ﻫﻨﺪ ﺃﻳﻀﹰﺎ ‪ ) :‬ﺑﲏ ﺃﺳ ٍﺪ ﺃﻥ ﺗُﻤﺤﻞ ﺍﻟﻌﺎ َﻡ ﹶﻓﻘﹾﻌﺲ ** ﻓﻬﺬﺍ‬ ‫ﺏ ﺧﻼ ُ‬ ‫ﻭﱂ َﻳ ﹾﻘﺮﹺﻫﻢ ﺗﻴﺴﹰﺎ ﻭﺃﻥﱠ ﺍﻟﺼﻮﺍ َ‬
‫ﺏ ﻭﻋﺎﻣُﻬﺎ (‬‫ﺇﺫ ﹾﻥ َﺩ ْﻫﺮُ ﺍﻟﻜﻼ ﹺ‬

‫ﻭﻗﺎﻝ ﺷﺮَﻳﺢ ﺑﻦ ﺃﻭﺱ ﻳﻬﺠﻮ ﺃﺑﺎ ﺍﳌﻬ ﻮّﺵ ﺍﻷﺳﺪﻱ ‪ ) :‬ﻭﻋﻴﱠﺮْﺗﻨﺎ ﲤ َﺮ ﺍﻟﻌﺮﺍﻕ ﻭﺑُﺮﱠﻩ ** ﻭﺯﺍﺩُﻙ ﺃﻳﺮ ﺍﻟ ﹶﻜ ﹾﻠﺐ ﺷﻴﱠﻄﻪ‬
‫ﺍﳉﻤْﺮ (‬

‫ﺃﻛﻞ ﳊﻮﻡ ﺍﻟﻨﺎﺱ‬

‫ﻭﻣﺎ ﻗﻴﻞ ﰲ ﺫﻟﻚ ﻣﻦ ﺷﻌﺮ‬

‫ﺖ ﻳﻮﻣﹰﺎ ﻓﻘﻌﺴﻴّﹰﺎ ** ﻓﻼ ﺗَﻄ َﻌ ْﻢ ﻟﻪ ﺃﺑﺪﹰﺍ ﻃﻌﺎﻣﺎ ( )‬

‫ﺿ ﹾﻔ َ‬
‫ﻭﻗﺎﻝ ﻣﻌﺮﻭﻑٌ ﺍﻟﺪﱡﺑﲑﻱّ ﰲ ﺃﻛﻠِﻬﻢ ﳊﻮ َﻡ ﺍﻟﻨﺎﺱ ‪ ) :‬ﺇﺫﺍ ﻣﺎ ِ‬
‫ﲑ ﺍﻟﺰﱠﺍ ِﺩ ﻣَﺎ َﻣﻨَﻊ ﺍﳊﺮﺍﻣﺎ ( ﻭﻗﺪ ُﻫﺠﹺﻴﺖ ﻫﺬﻳﻞﹲ ﻭﺃﺳﺪ ﻭَﺑﻠﹶﻌ ْﻨﺒَﺮ ﻭﺑﺎﻫﻠﺔ ﺑﺄﻛ ﹺﻞ ﳊﻮﻡ‬ ‫ﻓﺈﻥﱠ ﺍﻟﻠﺤﻢ ﺇﻧﺴﺎﻥﹲ ﻓ َﺪ ْﻋﻪُ ** ﻭﺧ ُ‬
‫ﺝ ﻟﻪ ** ﻓﺄﺕ ﺍﻟﺮﺟﻴﻊ ﻭﺳﻞ ﻋﻦ ﺩﺍ ﹺﺭ‬ ‫ﻼ ‪ ) :‬ﺇ ﹾﻥ ﺳﺮﱠﻙ ﺍﻟ َﻐ ْﺪﺭُ ﺻِﺮﻓﹰﺎ ﻻ ِﻣﺰَﺍ َ‬
‫ﺍﻟﻨﺎﺱ ﻗﺎﻝ ﺣﺴﱠﺎﻥ ﺑﻦ ﺛﺎﺑﺖ ﻳﺬﻛﺮ ﻫﺬﻳ ﹰ‬
‫ﺐ ﻭﺍﻟﺸﱠﺎ ﹸﺓ ﻭﺍﻹﻧﺴﺎ ﹸﻥ ِﺳﻴﱠﺎ ِﻥ ( ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ﰲ ﻣﺜﻞ ﺫﻟﻚ ﰲ‬
‫ِﻟﺤْﻴﺎ ِﻥ ( ) ﻗﻮﻡٌ ﺗﻮﺍﺻَﻮﺍ ﺑﺄﻛﻞ ﺍﳉﺎﺭ ﺑﻴﻨﻬﻢ ** ﻓﺎﻟﻜﻠ ُ‬
‫ﳉ ﹾﻠﺪُ (‬
‫ﺲ ﻭﺃﺭﺑ ﹴﻊ ** ﻭﻗﺪ ﻧﺼﻞ ﺍﻷﻇﻔﺎ ُﺭ ﻭﺍﻧﺴﺒَﺄ ﺍ ِ‬ ‫ﻫﺬﻳﻞ ‪ ) :‬ﺗﺪﺍﻋَﻮﺍ ﻟﻪ ﻣﻦ ﺑﲔ ﺧَﻤ ﹴ‬

‫ﻚ ﻣﺎﺷُ ﹾﻜ ِﺪ ( ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ﰲ ﺫﻟﻚ ﰲ ﺑﺎﻫﻠﺔ ‪ ) :‬ﺇﻥﱠ ﻏﻔﺎﻗﹰﺎ‬

‫) ﻭ َﺭﻓﱠﻌﺘﻢ ﺟُﺮﺩَﺍﻧَﻪ ﻟﺮﺋﻴﺴﻜﻢ ** ﻣُﻌﺎﻭﻳﺔ ﺍﻟﻔﻠﺤﺎﺀ ﻳﺎﻟ َ‬
‫ﺏ‬
‫ﺖ ﺃﻡ ﻏﻔﺎﻕ ﺛﺎ ِﻛﻠﹶﻪ ﻭﻫﺠﺎ ﺷﺎﻋﺮ ﺁﺧﺮ َﺑ ﹾﻠﻌَﻨﱪ ﻭﻫﻮ ﻳﺮﻳﺪ ﹶﺛ ْﻮ َ‬ ‫ﺃﻛ ﹶﻠﺘْﻪ ﺑﺎﻫﻠﻪ ** ﲤﺸﱠﺸﻮﺍ ﻋﻈﺎﻣَﻪ ﻭﻛﺎﻫﻠﹶﻪ ( ﻭﺃﺻﺒﺤ ْ‬
‫ﺤﻤَﺔ ﻭﻛﺎﻥ ﺷﺮﻳﻔﹰﺎ ﻭﻛﺎﻥ ﻳﻘﺎﻝ ﻟﻪ ﳎﲑ ﺍﻟﻄﲑ ﻓﺄﻣﱠﺎ ﳎﲑ ﺍﳉﺮﺍﺩ ﻓﻬﻮ ﻣﺪﰿ ﺑﻦ ﺳﻮﻳﺪ ﺑﻦ ﻣﺮﺷﺪ ﺑﻦ ﺧﻴﱪﻱ‬ ‫ﺑﻦ َﺷ ْ‬
‫ﻓﻌﻴﱠﺮ ﺍﻟﺸﺎﻋ ُﺮ ﺛﻮﺏ ﺑ َﻦ ﺷﺤﻤﺔ ﺑﺄﻛﻞ ﺍﻟﺮﺟ ﹺﻞ ﺍﻟﻌﻨﱪﻱﱢ ﳊ َﻢ ﺍﳌﺮﺃﺓ ﺇﱃ ﺃﻥ ﺃﺗﻰ ﺛﻮ ﺏٌ ﻣﻦ ﺍﳉﺒَﻞ ﻓﻘﺎﻝ ‪ ) :‬ﻋﺠﹺﻠُﺘ ُﻢ ﻣﺎ‬
‫ﺖ ﻋﻤﱢ َﻲ‬ ‫ﺝ ﻓﻠﻤﺎ ﻋﻴﱠﺮﻩ ﻗﺎﻝ ﺛﻮﺏ ‪ ) :‬ﻳﺎ ﺑﻨ َ‬
‫ﺝ ( ﺣﱴ ﺃﻛﻠﺘ ْﻢ ﹶﻃ ﹾﻔ ﹶﻠ ﹰﺔ ﻛﺎﻟﻌﺎ ْ‬
‫ﺝ ** ﻣﻦ ﺍﻟ ُﻌﻨُﻮﻕ ﻭﻣﻦ ﺍﻟﻨﱢﻌﺎ ْ‬
‫ﺻﺎﺩَﻛﻢ ﻋِﻼ ْ‬
‫ﺡ‬
‫ﺨﺸَﻰ ﺑﻮﺍ ِﺩﺭُﻩ ** ِﻋ ْﻨ َﺪ ﺍﻟﺼﱢﻴﺎ ﹺ‬
‫ﺚ ﺍﻟﺰﺍﺩ ﺃﺿﻼﻋﻲ ( ) ﺇﻧﱢﻲ ﻟﺬﻭ ِﻣﺮﱠ ٍﺓ ُﺗ ْ‬
‫ﻣﺎ ﺃﺩﺭﺍ ِﻙ ﻣﺎ ﺣﺴﱯ ** ﺇﺫ ﻻ ﲡﻦﱡ ﺧﺒﻴ ﹶ‬
‫ﻉ ( ﻭﻣﻦ ﻇﺮﻳﻒ ﺍﻟﺸﻌﺮ ﻗﻮﻝ ﺃﰊ ﻋﺪﻧﺎﻥ ‪:‬‬ ‫ﻒ ﹶﻗﺮﱠﺍ ﹺ‬
‫ﺼ ﹺﻞ ﺍﻟﺴﱠْﻴ ِ‬
‫ﹺﺑَﻨ ْ‬

‫ﺖ ﺑ َﻌ ْﺮﻗِﻬﺎ ** ﻓﻬﺎﺭﺷَﻬﺎ‬
‫) ﻓﻤﺎ ﻛﻠﺒﺔ ﺳﻮﺩﺍﺀ ﺗﻘﺮﻯ ﺑﻨﺄﻬﺑﺎ ** ﻋﺮﺍﻗﺎ ﻣﻦ ﺍﳌﻮﺗﻰ ﻣﺮﺍﺭ ﻭﺗﻜﺪﻡ ( ) ﺃﹸﺗﻴﺢ ﳍﺎ ﻛﻠﺐٌ ﻓﻀﻨﱠ ْ‬
‫ﻒ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺸﻌﺮ ﻓﺈﻧّﻪ ﻣﻦ ﺃﻋﺎﺟﻴﺐ ﺍﻟﺪﻧﻴﺎ ‪( .‬‬ ‫ﻭﻫﻲ ﻋﻠﻰ ﺍﻟ َﻌﺮْﻕ َﺗ ْﻌ ِﺬﻡُ ( ﻓﻘ ْ‬
‫ﺐ ﺳﺒﱠﻨﺎ ** ﺃﻥ ﱂ ﻳُﻮﺍ ﹺﺯ ﹾﻥ ﺣَﺎﺟﹺﺒﹰﺎ ﻭﻋِﻘﺎﻝ (‬
‫ﺐ ﺑﲏ ﻛﹸﻠﻴ ﹴ‬
‫ﻭﻗﺎﻝ ُﺳﻨَﻴﺢ ﺑﻦ ﺭﺑﺎﺡ ﺷﺎﺭ ﺍﻟﺰﱢﳒﻲ ‪ ) :‬ﻣَﺎ ﺑﺎ ﹸﻝ ﻛﻠ ﹺ‬

‫ﻗﺘﻴﻞ ﺍﻟﻜﻼﺏ‬

‫ﺿﻌَﻚ‬
‫ﲔﻭ َ‬‫ﺴﺘَﺮ ﻓﻘﺎﻝ ﺷﻘﻴﻖ ‪ :‬ﺣ َ‬‫ﻭﺗﻨﺎﺯﻉ ﻣﺎﻟﻚ ﺑﻦ ﻣِﺴْﻤَﻊ ﻭﺷﻘﻴﻖ ﺑﻦ ﺛﻮﺭ ﻓﻘﺎﻝ ﻟﻪ ﻣﺎﻟِﻚ ‪ :‬ﺇﻧﱠﻤﺎ ﺭﻓﻌﻚ ﻗﹶﺒْﺮٌ ﺑُﺘ ْ‬
‫ﻗﱪٌ ﺑﺎﳌﺸﻘﱠﺮ ﻳﺎ ﺍﺑﻦ ﻗﺘﻴ ﹺﻞ ﺍﻟﻨﺴﺎﺀ ﻭﻗﺘﻴﻞ ﺍﻟﻜﻼﺏ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﻛﺎﻥ ﻳﻘﺎﻝ ﳌﺴﻤﻊ ﺑﻦ ﺷﻴﺒﺎﻥ ﻗﺘﻴ ﹸﻞ ﺍﻟﻜﻼﺏ ﻭﺫﻟﻚ ﺃﻧﱠﻪ ﳉﺄ ﰲ ﺍﻟﺮﺩﺓ ﺇﱃ ﻗﻮ ﹴﻡ ﻣﻦ ﻋﺒﺪ ﺍﻟﻘﻴﺲ ﻓﻜﺎﻥ‬
‫ﺢ ﻋﻠﻴﻪ ﻓﺨﺎﻑ ﺃﻥ ﻳﺪﻝﱠ ﻋﻠﻰ ﻣﻜﺎﻧﻪ ﻓﻘَﺘﻠﹶﻪ ﻓﻘﹸِﺘ ﹶﻞ ﺑﻪ ‪.‬‬
‫ﻛﻠﺒُﻬﻢ ﻳﻨﺒ ُ‬

‫ﺃﻣﺜﺎﻝ ﺃﺧﺮﻯ ﰲ ﺍﻟﻜﻠﺐ‬

‫ﺐ ﺃﻧﻔﻪ ﻭﻳﻘﺎﻝ ‪:‬‬

‫ﺴ ِﺔ ﻛﻠ ﹴ‬
‫ﺤَ‬
‫ﻗﺎﻝ ‪ :‬ﻭﺍﻟﻌﺮﺏ ﺗﻘﻮﻝ ‪ :‬ﺃﺳ َﺮﻉُ ﻣﻦ ﹶﻟ ْ‬

‫ﺐ ﻋﻠﻰ ﻋَﺮْﻕ ﻭَﻧﻌِﻢ ﻛﻠﺐٌ ﰲ ﺑﺆﺱ ﺃﻫﻠﻪ ﻭﰲ‬

‫ﺹ ﻣﻦ ﹶﻟﻌْﻮﺓ ﻭﻫﻲ ﺍﻟﻜﻠﺒﺔ ﻭﲨﻌﻬﺎ ﻟِﻌﺎﺀ ﻭﰲ ﺍﳌﺜﻞ ‪ :‬ﺃﻷﻡ ﻣﻦ ﻛﻠ ﹴ‬
‫ﺃﺣﺮ ُ‬
‫ﺍﳌﺜﻞ ‪ :‬ﺍﺻﻨﻊ ﺍﳌﻌﺮﻭﻑ ﻭﻟﻮ َﻣ َﻊ ﺍﻟﻜﻠﺐ ‪.‬‬
‫ﺐ ﰲ ﺍﻟﻨﻮﻡ ﺭﺟﻞﹲ ﻓﺎﺣﺶ ﻓﺈﻥ ﻛﺎﻥ ﺃﺳﻮ َﺩ ﻓﻬﻮ ﻋﺮﰊﱞ ﻭﺇﻥ ﻛﺎﻥ ﺃﺑ ﹶﻘ َﻊ ﻓﻬﻮ ﻋﺠَﻤﻲّ ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺳِﲑﻳﻦ ‪ :‬ﺍﻟﻜﻠ ُ‬
‫ﺖ ﺃﺑﺎ ﺑﻼ ﹴﻝ ﰲ ﺍﻟﻨﻮﻡ‬‫ﺱ ﺑﻦ ﺃﹸ َﺩﻳﱠﺔ ﻗﺎﻝ ‪ :‬ﺭﺃﻳ ُ‬
‫ﺖ ﺃﰊ ﺑﻼﻝ ﻣِﺮﺩَﺍ ﹺ‬
‫ﻭﻗﺎﻝ ﺍﻷﺻﻤﻌﻲّ ﻋﻦ ﲪّﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ﻋﻦ ﺍﺑ ﹺﻦ ﺃ ْﺧ ِ‬
‫ﻛﻠﺒﹰﺎ ﺗﺬﺭﹺﻑ ﻋﻴﻨﺎﻩ ﻭﻗﺎﻝ ‪ :‬ﺇﻧّﺎ ُﺣ ﻮﱢﻟﻨﺎ ﺑﻌﺪَﻛﻢ ﻛﻼﺑﹰﺎ ﻣﻦ ﻛﻼﺏ ﺍﻟﻨﺎﺭ ‪.‬‬
‫ﲔ‬
‫ﻗﺎﻝ ‪ :‬ﻭﳌﹼﺎ ﺧﺮﺝ َﺷﻤِﺮ ﺑﻦ ﺫﻱ ﺍﳉﹶﻮﺷَﻦ ﺍﻟﻀﱢﺒﺎﰊ ﻟﻘﺘﺎﻝ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻋﻨﻬﻤﺎ ﻓﺮﺃﻯ ﺍﳊﺴ ُ‬
‫ﻓﻴﻤﺎ ﻳﺮﻯ ﺍﻟﻨﺎﺋﻢ ﺃﻥﱠ ﻛﻠﺒﹰﺎ ﺃﺑﻘ َﻊ ﻳﻠ ﹸﻎ ﰲ ﺩﻣﺎﺋﻬﻢ ﻓﺄ ﻭﱠ ﹶﻝ ﺫﻟﻚ ﺃﻥ ﻳ ﹾﻘﺘُﻠﻬﻢ ﴰﺮ ﺑﻦ ﺫﻱ ﺍﳉﻮﺷﻦ ﻭﻛﺎﻥ ُﻣﻨْﺴﻠﺨﹰﺎ َﺑﺮَﺻﹰﺎ‬
 ‫‪.‬‬
‫ﺏ ﺍﻟﻨﺎﺭ ‪.‬‬
‫ﺝ ‪ :‬ﻛﻼ َ‬
‫ﻗﺎﻝ ‪ :‬ﻭﺍﳌﺴﻠﻤﻮﻥ ﻛﻠﱡﻬﻢ ﻳﺴﻤﱡﻮﻥ ﺍﳋﻮﺍﺭ َ‬

‫ﺷﻌﺮ ﰲ ﺗﺸﺒﻴﻪ ﺍﻟﻔﺮﺱ ﺑﻀﺮﻭﺏ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻟﻴﺲ ﺑﻴﻨﻬﺎ ﺍﻟﻜﻠﺐ ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﺪﻳﻚ ‪ :‬ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ﻳﺼِﻔﹸﻪ‬
‫ﺿﺒَﻊ ﻭﺑﺴَﻂ ﻳﺪﻳ ِﻪ ﻭﺭﺟﻠﻴﻪ ﺣﱴ‬
‫ﺑﺎﻟﺴﱡﺮﻋ ِﺔ ﰲ ﺍﳊﹸﻀْﺮ ﻭﺑﺎﻟﺼّﱪ ﻋﻠﻰ ﻃﻮﻝ ﺍﻟﻌَﺪْﻭ ﻭﺑﺴَﻌﺔ ﺍﻹﻫﺎﺏ ﻭﺃﻧﱠﻪ ﺇﺫﺍ ﻋﺪﺍ َ‬
‫ﺸﺒَﺎ ﺃﻇﻔﺎﺭﻩ ﻭﺃﻧﱠﻪ ﻻ ﳛﺘِﺸﻲ ﺭﳛﹰﺎ ﻣﻊ ﻣﺎ ﻳﺼﻴﺐ ﺍﻟﻜﻼﺏ ﻣﻦ ﺍﻟﻠﱠﻬَﺚ‬‫ﺼﺼُﻪُ ﺍﻷﺭْﺽ ﻭﺣﱴ ﻳﺸﺮﻁ ﺃﺫﻧﻴﻪ ﺑ َ‬ ‫ﳝﺲﱠ ﹶﻗ َ‬
‫ﺱ ﻭﺷﺒّﻬﺘﻪ ﺑﻀﺮﻭﺏ ﻣﻦ ﺍﳋﻠﻖ ﻭﻛﺬﻟﻚ ﺍﻷﻋﻀﺎ ُﺀ ﻭﻏﲑ ﺫﻟﻚ‬ ‫ﻓﺈﻥ ﻛﺎﻥ ﻛﻤﺎ ﺗﻘﻮﻟﻮﻥ ﻓﻠﻢ ﻭﺻﻔﺖ ﺍﻟﺸﻌﺮﺍ ُﺀ ﺍﻟﻔﺮ َ‬
‫ﻣﻦ ﺃﻣﺮﻩ ﻭﺗﺮﻛﻮﺍ ﺍﻟﻜﻠﺐ ﰲ ﺍﳌ ْﻨﺴَﺄ ﻻ ﻳﻠﺘﻔﺖ ﺃﺣَﺪٌ ِﻟ ﹾﻔَﺘﻪُ ( ) ﻋﻦ ﻟﺴﺎ ٍﻥ ﻛﺠﺜﱠﺔ ﺍﻟﻮَﺭَﻝ ﺍﻷﺡ ** ﻣﺮ ﻣﺞﱠ ﺍﻟﻨﱠﺪِﻯ‬
‫ﻋﻠﻴﻪ ﺍﻟﻌَﺮﺍ ُﺭ ( ﻭﱂ ﻳﺬﻛﺮﻩ ﰲ ﺷﻲﺀ ﻭﻗﺎﻝ ﺧﺎﻟﺪ ﺑﻦ ﻋﺠﺮﺓ ﺍﻟﻜﻼﰊ ‪ ) :‬ﻛﺄﻥ ﻟﺴﺎﻧَﻪ َﻭ َﺭ ﹲﻝ ﻋﻠﻴﻪ ** ﺑﺪﺍﺭ ﻣﻀﻴﺔ ﻣﺞ‬
‫ﺴﻦﱢ ﻭﹺﺑ ْﺮ ﹶﻛ ﹲﺔ ** ﻛﺠُﺆﺟﺆ ﻫَﻴ ﹺﻖ َﺩﻓﱡﻪ ﻗﺪ ﲤ ﻮﱠﺭﺍ ( ﻭﱂ ﻳﺬﻛﺮﻩ ﰲ‬
‫ﺍﻟﻌﺮﺍﺭ ( ﻭﻗﺎﻝ ﺍﻣﺮﺅ ﺍﻟﻘﻴﺲ ‪ ) :‬ﻭَﺧﺪﱞ ﺃﺳِﻴﻞﹲ ﻛﺎ ِﳌ َ‬
‫ﺐ ( ﻭﱂ ﻳﺬﻛﺮﻩ ﰲ ﺷﻲﺀ ﻭﻗﺎﻝ ﺍﻣﺮﺅ‬ ‫ﺷﻲ ٍﺀ ﻭﻗﺎﻝ ﻋُﻘﹾﺒﺔ ﺑﻦ ﺳﺎﺑﻖ ‪ ) :‬ﻋﺮﻳﺾ ﺍﳋﺪﱢ ﻭﺍﳉﺐ ** َﻫ ِﺔ ﻭﺍﻟﺼﱠﻬﻮ ِﺓ ﻭﺍﳉﻨ ﹺ‬
‫ﻂ ﺭﺑﺮﺏ (‬ ‫ﺍﻟﻘﻴﺲ ‪ ) :‬ﻭﺳﺎﻣﻌﺘﺎﻥ ﺗﻌﺮﹺﻑ ﺍﻟﻌﺘ َﻖ ﻓﻴﻬﻤﺎ ** ﻛﺴﺎﻣﻌﺘَﻲ ﻣﺬﻋﻮﺭﺓ ﻭﺳ ﹶ‬

‫ﺏ(‬‫ﳋﻀَﺎ ﹺ‬ ‫ﻭﱂ ﻳﺬﻛﺮﻩ ﰲ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﻭﻗﺎﻝ ﻋﻘﺒﺔ ﺑﻦ ﺳﺎﺑﻖ ‪ ) :‬ﻭﳍﺎ ﺑﹺﺮﻛﺔﹸ ﻛﺠﺆﺟﺆ ﻫﻴ ﹴﻖ ** ﻭﻟﹶﺒَﺎﻥﹲ ﻣﻀﺮّﺝٌ ﺑﺎ ِ‬
‫ﻭﱂ ﻳﺬﻛﺮﻩ ﰲ ﺷﻲﺀ ﻭﻗﺎﻝ ﺧُﻔﺎﻑ ﺑﻦ ﻧَﺪﺑﺔ ‪ ) :‬ﻋَﺒﻞ ﺍﻟﺬﱢﺭﺍﻋﲔ ﺳﻠﻴﻢ ﺍﻟﺸّﻈﺎ ** ﻛﺎﻟﺴﱢﻴ ِﺪ ﻳَﻮ َﻡ ﺍﻟ ِﻘﺮﱠ ِﺓ ﺍﻟﺼﺎﺭ ِﺩ ( ﻭﱂ‬
‫ﻳﺬﻛﺮﻩ ﰲ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﻭﻗﺎﻝ ﺍﻣﺮﺅ ﺍﻟﻘﻴﺲ ‪ :‬ﻭﱂ ﻳﺬﻛﺮﻩ ﰲ ﺷﻲ ٍﺀ ﻣﻦ ﺫﻟﻚ ﻭﻗﺎﻝ ﻋﻘﺒﺔ ﺑﻦ ﺳﺎﺑﻖ ‪ ) :‬ﻭﺃﺭﺳﺎﻍ‬
‫ﳉﻌْﺪﻱﱡ ‪ ) :‬ﻛﺄﻥ ﲤﺎﺛﻴ ﹶﻞ ﺃﺭﺳﺎﻏ ِﻪ ** ﺭﹺﻗﺎﺏُ‬ ‫ﺐ ( ﻭﱂ ﻳﺬﻛﺮﻩ ﰲ ﺷﻲ ٍﺀ ﻣﻦ ﺫﻟﻚ ﻭﻗﺎﻝ ﺍ ﹶ‬ ‫ﻕ ** ﻇِﺒﺎ ٍﺀ ﺃﺭﺑﻊ ﻏﹸ ﹾﻠ ﹺ‬
‫ﻛﺄﻋﻨﺎ ﹺ‬
‫ﺏ ( ﻭﱂ ﻳﺬﻛﺮﻩ ﰲ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﻭﻗﺎﻝ ﺍﻣﺮﺅ ﺍﻟﻘﻴﺲ ‪ ) :‬ﳍﺎ ﻣ ْﺘَﻨﺘَﺎ ِﻥ َﺧﻈﹶﺎﺗَﺎ ﻛﻤﺎ ** ﺃﻛﺐﱠ‬‫ﺸ َﺮ ﹺ‬ ‫ُﻭﻋُﻮ ﹴﻝ ﹶﻟﺪَﻯ َﻣ ْ‬
‫ﻋَﻠﹶﻰ ﺳﺎﻋﺪﻳﻪ ﺍﻟﻨﱠ ِﻤ ْﺮ ( ﻭﱂ ﻳﺬﻛﺮﻩ ﰲ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﻭﻗﺎﻝ ﺃﺑﻮ ﺩُﺅﺍﺩ ‪:‬‬

‫ﺐ‬
‫ﺺ ( ﻭﱂ ﻳﺬﻛﺮﻩ ﰲ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺼﱠﻌِﻖ ‪ ) :‬ﲟﺤﻨﱠ ﹴ‬ ‫ﲔ ** ﺗُﺘﺎﺑﹺﻌﺎ ِﻥ ﺃﺷﻖﱠ ﺷﺎ ِﺧ ْ‬
‫) ﳝﺸﻲ ﻛﻤﺸﻲ ﻧﻌﺎﻣَﺘ ﹺ‬
‫ﺏ ﲣﺎﻟﹸﻪ ﻟﻠﻀﱡﻤ ﹺﺮ ِﻗﺪْﺣﺎ ( ﻭﱂ ﻳﺬﻛﺮﻩ ﰲ ﺷﻲ ٍﺀ ﻣﻦ ﺫﻟﻚ ﻭﻗﺎﻝ ﺭَﺑﻴﻌﺔ ﺑﻦ ﺟُﺸﻢ ﺍﻟﻨﻤﺮﻱ ﻭﻳﺮﻭﻯ‬ ‫ﻣﺜ ﹺﻞ ﺍﻟﻌُﻘﺎ ** ﹺ‬
‫ﻻﻣﺮﺉ ﺍﻟﻘﻴﺲ ‪ ) ( :‬ﻭﺳﺎﻗﺎ ِﻥ ﻛﻌﺒﺎﳘﺎ ﺃﺻ َﻤﻌَﺎ ** ِﻥ ﳊ ُﻢ َﺣﻤَﺎﺗَﻴﻬﻤﺎ ﻣﻨﺒِﺘ ْﺮ ( ﻭﱂ ﻳﺬﻛﺮﻩ ﰲ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﻭﻗﺎﻝ‬
‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺣﺴّﺎﻥ ﺑﻦ ﺛﺎﺑﺖ ﺍﻷﻧﺼﺎﺭﻱ ‪ ) :‬ﻛﺄﻥﱠ َﺣﻤَﺎَﺗ ْﻴﻬﹺﻤﺎ ﺃﹶﺭﻧﺒﺎ ِﻥ ** ﺗﻘﺒﱠﻀﺘﺎ ﺧﻴﻔ ﹶﺔ ﺍﻷﺟﺪﻝﹺ ( ) ﻛﺄﻥﱠ‬
‫ﺤ ﹴﻞ ** ﻣﻘﻠﱢﺼﺔﹲ ﻋﻠﻰ ﺳﺎﻗﹶﻲ ﻇﻠﻴ ﹺﻢ ( ﻭﱂ ﻳﺬﻛﺮﻩ ﰲ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﻭﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪ ) :‬ﺃﻣﱠﺎ ﺇﺫﺍ‬ ‫ﺣَﻤﺎﺗَﻬﺎ ﻛﺮﺩﻭﺱ ﻓ ْ‬
‫ﺱ ﻣﻌﺮﺿﹰﺎ ** ﻓﺘﻘﻮ ﹸﻝ ﺳِﺮﺣﺎ ﹸﻥ‬‫ﻕ ﺍﻟﻨﱠﺨﻴ ﹺﻞ ﻣﺸﺬﱠﺏ ( ) ﻭﺇﺫﺍ ﺗﺼﻔﱠﺤَﻪ ﺍﻟﻔﻮﺍﺭ ُ‬ ‫ﺍﺳﺘﻘﺒﻠﺘَﻪ ﻓﻜﺄﻧﱠﻪ ** ﺟﹺﺬﹾﻉٌ َﺳﻤَﺎ ﻓﻮ َ‬
‫ﺏ ( ) ﺃﻣﺎ ﺇﺫﺍ ﺍﺳﺘﺪﺑﺮﺗﻪ ﻓﺘﺴﻮﻗﹸﻪ ** ﺳﺎﻕٌ ﻳﻘﻤﱢﺼﻬﺎ ﻭﻇﻴﻒٌ ﺃﺣ َﺪﺏُ ( )‬ ‫ﺍﻟ َﻐﻀَﺎ ﺍﳌﺘﺼﻮﱢ ُ‬

‫ﺐ ( ﻭﱂ ﻳﺬﻛﺮﻩ ﰲ ﺷﻲ ٍﺀ ﻣﻦ ﺫﻟﻚ ﻭﻗﺎﻝ ﺍﻷﺳﻌﺮ ﺍﳉﹸﻌْﻔﻲ ‪:‬‬ ‫ﳉﻞﹼ ﻋﻨﻪ ﺃﺭﻧ َ‬

‫ﻣﻨ ُﻪ ﻭﺟﺎﻋﺮﺓ ﻛﺄﻥﹼ ﲪﺎﻬﺗﺎ ** ﳌﺎ ﻛﺸﻔﺖ ﺍ ﹸ‬
‫ﲑ ﻭﻗﺪ ﺭﺃﹶﻯ ( ) ﺃﻣﺎ ﺇﺫﺍ ﺍﺳﺘﻌﺮﺿﺘَﻪ ﻣﺘﻤﻄﱢﺮﺍ ** ﻓﺘﻘﻮﻝ ﻫﺬﺍ ﻣﺜ ﹸﻞ‬ ‫) ﺃﻣﺎ ﺇﺫﺍ ﺍﺳﺘﻘﺒ ﹾﻠﺘَﻪ ﻓﻜﺄﻧّﻪ ** ﺑﺎ ﹴﺯ ﻳﻜﻔ ِﻜﻒُ ﺃﻥ ﻳﻄ َ‬
‫ﺹ ﺍﻟ َﻮ ﹾﻗ ﹺﻊ ﻋﺎﺭﻳ ﹸﺔ ﺍﻟﻨﱠﺴَﺎ ( ﻭﱂ ﻳﺬﻛﺮﻩ ﰲ ﺷﻲ ٍﺀ ﻭﻗﺎﻝ‬
‫ﺳِﺮﺣﺎﻥ ﺍﻟﻐَﻀﺎ ( ) ﺃﻣﱠﺎ ﺇﺫﺍ ﺍﺳﺘﺪﺑﺮﺗﻪ ﻓَﺘﺴُﻮﻗﻪ ** ﺳﺎﻕٌ ﻗﹸﻤﻮ ُ‬
‫ﺿ ْﺮﺏُ ( ) ﻷﻡٌ ﺇﺫﺍ ﺍﺳﺘﻌﺮﺿﺘَﻪ ﻭﻣﺸَﻰ ** ﻣﺘﺘﺎﺑﻌﹰﺎ ﻣﺎ‬ ‫ﺃﺑﻮ ﺩﺍﺅﺩ ‪ ) :‬ﺍﻟﺴﱢﻴﺪ ﻣﺎ ﺍﺳﺘﻘﺒﻠﺘَﻪ ﻭﺇﺫﺍ ** ﻭﻟﱠﻰ ﺗﻘﻮﻝ ﻣُ ﹶﻠ ْﻤ ﹶﻠ ٌﻢ َ‬
‫ﻼ ﻇﱯ ﻭﺳﺎﻗﹶﺎ ﻧﻌﺎﻣ ٍﺔ **‬‫ﺐ ( ) ﻟﻪ ﺃﻳﻄ ﹶ‬ ‫ﺖ ** ﺃﹸﺧﺮﻯ ﺇﺫﺍ ﻫﻲ ﺭﺍﻋَﻬﺎ ﺧ ﹾﻄ ُ‬ ‫ﺧﺎﻧَﻪ َﻋ ﹾﻘﺐُ ( ) ﳝﺸِﻲ ﻛﻤﺸ ﹺﻲ ﻧﻌﺎﻣ ٍﺔ ﺗﺒﹺﻌ ْ‬
‫ﺐ َﺗ ْﺘﻔﹸ ﹺﻞ ( ﻭﱂ ﻳﺬﻛﺮﻩ ﰲ ﺷﻲ ٍﺀ ﻣﻦ ﺫﻟﻚ ﻭﻗﺎﻝ ﺍﺑﻦ ﺳِﻨﺎ ٍﻥ ﺍﻟﻌﺒْﺪﻱّ ‪ ) :‬ﺃﻣﺎ ﺇﺫﺍ ﻣﺎ ﺃﹶﻗﺒﻠﺖ‬ ‫ﻭﺇﺭﺧﺎ ُﺀ ﺳِﺮﺣﺎ ٍﻥ ﻭﺗﻘﺮﻳ ُ‬
‫ﺖ ﻓﻨﺒﻴﻠﺔ ** ﺿﺨﻢٌ ﻣﻜﺎ ﹸﻥ ﺣِﺰﺍﻣِﻬﺎ ﻭﺍﳌِﺮ ﹶﻛ ﹺﻞ ( ) ﺃﻣﺎ‬
‫ﺿ ْ‬
‫ﺠ ﹺﻞ ( ) ﺃﻣﺎ ﺇﺫﺍ ﻣﺎ ﺃﻋﺮ َ‬ ‫ﻓﹸﻤﻄﺎﺭﺓﹲ ** ﻛﺎﳉِﺬﻉ ﺷﺬﹼﺑ ُﻪ ﻧﻔﻲﱡ ﺍ ِﳌ ْﻨ َ‬
‫ﳉ ْﻨﺪَﻝ ( ﻗﻮﻝ ﺃﰊ ﻋﺒﻴﺪﺓ ﰲ ﺗﺸﺒﻴﻪ ﺍﻟﻔﺮﺱ ﺑﻀﺮﻭﺏ ﻣﻦ ﺍﳊﻴﻮﺍﻥ‬ ‫ﺏﺍ ﹶ‬ ‫ﺇﺫﺍ ﺗﺸﺘﺪﱡ ﻓﻬﻲ ﻧﻌﺎﻣﺔﹲ ** ﺗﻨﻔﻲ ﺳﻨﺎﺑﻜﹸﻬﺎ ﺻِﻼ َ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ‪ :‬ﻭﳑﺎ ﻳﺸﺒﹺﻪ ﺧ ﹾﻠﻘﹸﻪ ﻣﻦ َﺧ ﹾﻠ ﹺﻖ ﺍﻟﻨﻌﺎﻣﺔ ﻃﻮ ﹸﻝ ﻭﻇﻴﻔِﻬﺎ ﻭﻗﺼﺮ‬

‫ﺳﺎﻗﻴﻬﺎ ﻭﻋُﺮﻱ َﻧﺴَﻴﻴﻬﺎ ﻭﳑﱠﺎ ﻳﺸﺒﻪ ﻣﻦ ﺧﻠﻘﻪ ﺧ ﹾﻠ َﻖ ﺍﻷﺭﻧﺐ ﺻِﻐَﺮ ﻛﻌﺒَﻴﻬﺎ ﻭﳑﱠﺎ ﻳﺸﺒﻪ ﻣﻦ ﺧﻠﹾﻘﻪ ﺧ ﹾﻠﻖ ﺍﳊﻤﺎﺭ‬
‫ﺍﻟﻮﺣﺸﻲﱢ ﻏِﻠﻆ ﳊﻤﻪ (‬
‫ﺼﺒﹺﻪ ﻭﲤﻜﱡﻦ ﺃﺭﺳﺎﻏﻪ ﻭﻋَﺮﺽ ﺻﻬﻮﺗﻪ ‪.‬‬ ‫ﻭﻇﻤﺄ ﻓﺼﻮﺻِﻪ ﻭﺳَﺮﺍﺗِﻪ ﻭﲤﺤﺺ ﻋ َ‬
‫ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ‪ :‬ﻗﺪ ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ‪ :‬ﺇﻥﹼ ﳑﺎ ﻳﺸﺒﻪ ﻣﻦ ﺧﻠﻘﻪ ﺧ ﹾﻠ َﻖ ﺍﻟﻜﻠﺐ َﻫﺮَﺕ ﺷﺪﻗِﻪ ﻭﻃﻮﻝ ﻟﺴﺎﻧﻪ‬
‫ﻭﻛﺜﺮﺓ ﺭﻳﻘﻪ ﻭﺍﳓﺪﺍﺭ ﻗﺼﱢﻪ ﻭﺳﺒﻮﻍ ﺿُﻠﻮﻋِﻪ ﻭﻃﻮﻝ ﺫﺭﺍﻋﻴﻪ ﻭ ُﺭﺣْﺐ ﺟﻠﺪﻩ ﻭﳊﻮﻕ ﺑﻄﻨﻪ ﻭﻗﺎﻝ ﻃﹸﻔﻴﻞ ﺍﻟ َﻐﻨَﻮﻱّ‬
‫ﺐ ( ﻭﻗﺎﻝ ﹸﻃﻔﹶﻴﻞ ﺃﻳﻀﹰﺎ ‪ :‬ﻭﻗﺎﻝ‬‫ﺖ ﻧﺒﺄﹰﺓ ﻣﻦ ﻣﻜﻠﱢ ﹺ‬
‫ﺿﺮَﺍ ُﺀ ﺃﺣﺴﱠ ْ‬
‫ﻳﺼﻒ ﺍﳋﻴﻞ ‪ ) :‬ﺗﺒﺎﺭﹺﻱ ﻣَﺮﺍﺧِﻴﻬﺎ ﺍﻟﺰﱢﺟﺎﺝ ﻛﺄﻧﱠﻬﺎ ** ِ‬
‫ﺖ ﻭﺍﻟﺒﻴﺘﺎﻥ ﻭﺍﻟﺜﻼﺛﺔ ﻣﻦ ﲨﻴﻊ ﺃﺷﻌﺎﺭ ﺍﻟﻌﺮﺏ ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ‪ :‬ﻟﻌﻠﱠﻨﺎ ﺇﻥ‬ ‫ﺻﺎﺣﺐ ﺍﻟﺪﻳﻚ ‪ :‬ﻭﺃﻳﻦ ﻳﻘﻊ ﺍﻟﺒﻴ ُ‬
‫ﺸﻌِﺮ ﺑﺎﻟﺬﻱ ﺗﻌﲏ ﹶﻓﻨَﻠﺘﻘﻂ ﻣﻦ ﺍﳉﻤﻴﻊ ﺃﻛﺜ َﺮ ﳑﺎ ﺍﻟﺘﻘﻄﺖ‬
‫ﺗﺘﺒﱠﻌﻨﺎ ﺫﻟﻚ ﻭﺟﺪﻧﺎﻩ ﻛﺜﲑﹰﺍ ﻭﻟﻜﻨﻚ ﺗﻘﺪﱠﻣﺖ ﰲ ﺃﻣﺮ ﻭﱂ ُﺗ ْ‬
‫ﻭﺍﻹﻧﺴﺎﻥ ﺷﺮﻳﻒ ﺍﻷﻋﻀﺎﺀ ﻭﻗﺪ ﺗﺸﺒﻪ ﻣﻮﺍﺿ ُﻊ ﻣﻨﻪ ﻣﻮﺍﺿﻊ ﻣﻦ ﺍﻟﻔﺮﺱ ﺍﻟﻌﺘﻴﻖ ﻭﻣﺎ ﺣﻀﺮﻧﺎ ﻣﻦ ﺍﻷﺷﻌﺎﺭ ﺇﻻﹼ ﻗﻮﻟﻪ‬
‫‪:‬‬

‫ﺡ ﺇﱃ ﺍﻟﺼﺮﺍﺥ ﺇﺫﺍ‬‫ﺐ ( ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ﰲ ﺫﻟﻚ ‪ُ ) :‬ﺧﻮﺹٌ َﺗﺮَﺍ َ‬

‫ﺻ ْ‬
‫ﺖ ﺃﻣﺎﻣَﻪ ** ﻭﻛﹶﺄﻧّﻪ ﺭﺟﻞﹲ ﻣُﻐﺎ ِ‬ ‫) ﻭﺗﺮﻯ ﺍﻟﻜﻤﻴ َ‬
‫ﺏ ( ﻭﻗﺪ ﺷﺒﻬﻮﺍ ﺑﺎﻟﻜﻠﺐ ﻛﻞﱠ ﺷﻲﺀ ﻭﻛﺎﻥ ﺍﺳﻢ ﻓﺮﺱ ﻋﺎﻣﺮ ﺑﻦ ﺍﻟﻄﻔﻴﻞ‬ ‫ﻏﺪﺕ ** ِﻓ ْﻌ ﹶﻞ ﺍﻟﻀﱢﺮَﺍ ِﺀ َﺗﺮَﺍﺡ ﻟﻠ ﹶﻜﻼﹼ ﹺ‬
‫ﺍﻟﻜﻠﺐ ﻭﺍﳌﺰﻧﻮﻕ ﻭﺍﻟ ﻮَﺭﺩ ‪.‬‬

‫ﺷﻌﺮ ﰲ ﻭﺻﻒ ﺍﻟﻨﺎﻗﺔ‬

‫ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﺪﻳﻚ ‪ :‬ﻗﺪ ﻗﺎﻝ ﺃﻭﺱ ﺑﻦ ﺣﺠﺮ ﻭﻭﺻﻒ ﺍﻟﻨﺎﻗ ﹶﺔ ﻭﻧﺸﺎﻃﻬﺎ ﻭﺍﻟﺬﻱ ﻳَﻬﻴﺠﻬﺎ ﻓﻘﺎﻝ ‪ ) :‬ﹶﻛﹶﺄﻥﱠ ﻫﺮّﹰﺍ‬
‫ﺟَﻨﻴﺒﹰﺎ ﻋﻨﺪ َﻣ ْﻐﺮﹺﺿﻬﺎ ** ﻭﺍﻟﺘﻒﱠ ﺩﻳﻚٌ ﺑﺮﺟﻠﻴﻬﺎ ﻭﺧﻨْﺰﻳ ُﺮ ( ﻓﻬﻼﹼ ﻗﺎﻝ ‪ :‬ﻭﺍﻟﺘﻒ ﻛﻠﺐٌ ﻛﻤﺎ ﻗﺎﻝ ‪ :‬ﻭﺍﻟﺘﻒﱠ ﺩﻳﻚ‬
‫ﺡ ﹶﻛﹶﺄﻥﹼ ﺑ َﺪﻓﱢﻬﺎ ** ﻫﺮّﹰﺍ ﺇﺫﺍ ﺍﻧﺘﻌﻞ ﺍﳌﻄﻲﱡ ﻇﻼﻟﹶﻬﺎ ( ﻭﻗﺎﻝ ﻋﻨﺘﺮﺓ ﺑﻦ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻴﱠﺔ ‪ :‬ﻭﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪ ) :‬ﲜُﻼﻟ ٍﺔ ﺳُﺮُ ﹴ‬
‫ﺸﻲﱢ ﻣﻦ ﻫَﺰﹺﺝ ﺍﻟﻌﺸﻲﱢ ﻣﺆ ﻭﱠ ﹺﻡ (‬
‫ﺷﺪﱠﺍﺩ ﺍﻟ َﻌﺒْﺴﻲ ‪ ) :‬ﻭﻛﺄﻧﱠﻤﺎ ﻳﻨﺄﻯ ﲜﺎﻧﺐ َﺩﻓﱢﻬﺎ ﺍﻝ ** ﻭ ْﺣ ِ‬

‫ﺖ ﻟﻪ ** ﻏﹶﻀْﺒَﻰ ﺍﺗﻘﺎﻫﺎ ﺑﺎﻟﻴﺪﻳﻦ ﻭﺑﺎﻟﻔ ﹺﻢ ( ﻭﻗﺎﻝ ﺍﳌﺜﻘﱢﺐ ﺍﻟ َﻌﺒْﺪﻱّ ‪ ) ( :‬ﻓﺴﻞﱢ ﺍﳍﻢﱠ ﻋﻨﻚ‬
‫) ﻫﺮﱞ ﺟَﻨﻴﺐٌ ﻛﻠﹼﻤﺎ ﻋ ﹶﻄﹶﻔ ْ‬
‫ﻒ ﻛﺄﻥﹼ ﻫﺮّﹰﺍ ** ﻳُﺒﺎﺭﹺﻳﻬﺎ ﻭﻳﺄ ُﺧ ﹸﺬ ﺑﺎﻟ ﻮَﺿِﲔ ( ﻗﺎﻝ‬
‫ﺙ ** ﻋُﺬﹶﺍﻓِﺮٍﺓ ﹶﻛ ِﻤ ﹾﻄﺮَﻗ ِﺔ ﺍﻟ ﹸﻘﻴُﻮ ِﻥ ( ) ﺑﺼﺎﺩﻗ ِﺔ ﺍﻟ َﻮﺟﹺﻴ ِ‬
‫ﺕ ﹶﻟ ْﻮ ٍ‬
‫ﺑﺬﺍ ِ‬
‫ﻉ ﺍﳌﻨﻌﻮﺗﺔ ﺑﺎﳌﺨﺎﻟﺐ ﻭﻃﻮ ﹺﻝ ﺍﻷﻇﻔﺎﺭ ﻛﻤﺎ ﺫﻛﺮ ﺍﳍﺮﱠ ﻭﺍﺑﻦ‬ ‫ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ‪ :‬ﺇﳕﺎ ﻳﺬﻛﺮﻭﻥ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺍﻟﺴﱢﺒﺎ َ‬
‫ﺱ ﺑﻦ ﺣﺠ ﹺﺮ ﻗﺎﻝ ﰲ ﺫﻟﻚ ‪ :‬ﻛﺄﻥﹼ‬ ‫ﺐ ﻟﻴﺲ ﻳﻮﺻﻒ ﺑﺎﳌﺨﺎﻟﺐ ﻭﻟﻴﺲ ﹶﺃﻥﱠ ﺍﳍﺮ ﺃﻗﻮﻯ ﻣﻨﻪ ﺃﻻ ﺗﺮﻯ ﺃﻭ َ‬ ‫ﺁﻭﻯ ﻭﺍﻟﻜﻠ ُ‬
‫ﺐ ﻭﺍﳋﺪْﺵ ﻭﺍﳋﻤﺶ ﻭﺍﻟﺘﻈﻔﲑ ﻓﻠﻤﺎ ﺃﺭﺍﺩ ﺃﻥ ﻳﻔﺰﱢﻋﻬﺎ‬ ‫ﻫﺮّﹰﺍ َﺟﻨﹺﻴﺒﹰﺎ ِﻋ ْﻨ َﺪ ﻣ ْﻐ ﹺﺮﺿِﻬﺎ ﻓﺬﻛﺮ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻳﻮﺻﻒ ﺑﺎﳋ ﹾﻠ ﹺ‬
‫ﺐ ﺟﺎﻓﻠﺔ ﰲ ﻭ ْﺟﻬﹺﻬﺎ ﺃﻭ ﻧﺎﺩﱠﺓ ﺃﻭ ﻛﺄﻧّﻬﺎ ﳎﻨﻮﻧﺔ ﻣﻦ ﺣﺎﻕ ﺍﳌﺮﺡ ﻭﺍﻟﻨﺸﺎﻁ ﻗﺎﻝ ‪ :‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻨﺠﻢ‬ ‫ﻭﻳﹶﺜ ﻮﱢﺭَﻫﺎ ﺣﱴ ﺗﺬﻫ َ‬
‫ﺤ ِﻔ ﹺﻞ ** ﻣﻦ ﺷﻬﻮ ِﺓ ﺍﳌﺎ ِﺀ ﻭ ﹺﺭﺯﱟ ﻣﻌﻀﻞ ( ﻭﻟﻮ ﻗﺎﻝ ﺃﻭﺱ ‪:‬‬
‫‪ ) :‬ﻟﻮ ُﺟﺮﱠ َﺷﻦﱞ ﻭﺳﻄﻬﺎ ﱂ َﺗ ْ‬

‫ﻭﺍﻟﺘﻒّ َﺷﻦﱞ ﺑﺮﹺﺟﻠﻴﻬﺎ ﻭﺧِﻨﺰﻳﺮ ﻟﻜﺎﻥ ﺟﺎﺋِﺰﹰﺍ ﻟﻮﻻ ُﻳﺒْﺲ ﺍﻟﺸﻦﱢ ﻭﻗﺤُﻮﻟﻪ ﻭﺃﻧّﻪ ﻟﻴﺲ ﳑﺎ ﻳﻠﺘﻮﻱ ﻋﻠﻰ ﺭﺟﻠﻴﻬﺎ ﻭﻗﺎﻝ‬
‫ﺁﺧﺮ ‪ ) :‬ﻛﺄﻥﱠ ﺍﺑ َﻦ ﺁﻭﻯ ﻣُﻮﺛﹶﻖٌ ﲢﺖ ﻏ ْﺮﺯﹺﻫﺎ ** ﺇﺫﺍ ﻫﻮ ﱂ َﻳ ﹾﻜ ِﻠ ْﻢ ﺑﻨﺎﺑَﻴ ِﻪ ﹶﻇﻔﹼﺮﺍ ( ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﺪﻳﻚ ‪ :‬ﺣﺪﻳﺚ‬
‫ﻋﻤﺮﻭ ﺑﻦ ﺷُﻌﻴﺐ ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﻤﺮ ﻭﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻥﹼ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ‪ :‬ﻻ‬
‫ﺝ ﻉ ﻓﻴﻬﺎ ﺇﻻﹼ ﺍﻟﻮﺍﻟﺪ ﻓﻴﻤﺎ ﻳﻌﻄﻲ ﻭﻟﺪﻩ ﻭﻣﺜﻞ ﺍﻟﺬﻱ ﻳُﻌﻄﻲ ﺍﻟﻌﻄﻴﱠ ﹶﺔ ﰒ ﻳﺮ ﹺﺟﻊُ ﻓﻴﻬﺎ‬ ‫ِﳛ ﱡﻞ ﻟﺮﺟ ﹴﻞ ﹶﺃ ﹾﻥ ﻳُﻌ ِﻄ َﻲ َﻋ ِﻄﻴﱠﹰﺔ ﻭﻳﺮ ﹴ‬
‫ﻛﻤﺜﻞ ﺍﻟﻜﻠﺐ ﻳﺄﻛﻞ ﺣﱴ ﺇﺫﺍ َﺷﺒﹺﻊ ﻗﺎ َﺀ ﰒ ﻋﺎﺩ ﰲ ﻗﻴﺌﻪ ‪.‬‬
‫ﻭﻋﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﻤﺮ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ :‬ﻻ ﻳﺮﺟﻊ ﰲ ِﻫﺒَﺘﻪ ﺇﻻﹼ ﺍﻟﻮﺍﻟﺪ ﻣﻦ ﻭﻟﺪﻩ‬
‫ﻭﺍﻟﻌﺎِﺋ ُﺪ ﰲ ﻫﺒﺘِﻪ ﻛﺎﻟﻌﺎﺋﺪ ﰲ ﻗﻴﺌﻪ ‪.‬‬
‫ﻭﻋﻦ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺟﻌﻔﺮ ﺃﻥﹼ ﺃﺑﺎ ﺑﻜ ﹴﺮ ﺃﻣﺮ ﺑﻘﺘﻞ ﺍﻟﻜﻠﺐ ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺟﻌﻔﺮ ‪:‬‬
‫ﺐ‬
‫ﺖ ﻭﻛﻠﱯ ﺃﻳﻀﹰﺎ ﻓﻘﺎﻝ ‪ :‬ﻻ ﺗﻘﺘﻠﻮﺍ ﻛﻠ َ‬ ‫ﺖ ﺃﰊ ﺑﻜﺮ ﻭﻛﺎﻥ ﺟﺮﻭٌ ﱄ ﲢﺖ ﺳﺮﻳﺮﻩ ﻓﻘﻠﺖ ﻟﻪ ‪ :‬ﻳﺎ ﺃﺑ ِ‬ ‫ﻭﻛﺎﻧﺖ ﺃﻣﱢﻲ ﲢ َ‬
‫ﺍﺑﲏ ﰒﹼ ﺃﺷﺎﺭ ﺑﺈﺻﺒﻌﻪ ﺇﱃ ﺍﻟﻜﻠﺐ ﺃﻱ ﺧﺬﻭﻩ ﻣﻦ ﲢﺖ ﺍﻟﺴﺮﻳﺮ ﻭﺃﻧﺎ ﻻ ﺃﺩﺭﻱ ﻓﻘﺘﻞ ‪.‬‬
‫ﻭﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺃﹸﻣﻴﱠﺔ ﻗﺎﻝ ‪ :‬ﹸﺃﻣﱠﺘﺎﻥ ﻣﻦ ﺍﳉﻦﱢ ﻣُﺴِﺨﺘﺎ ﻭﳘﺎ ﺍﻟﻜﻼﺏ ﻭﺍﳊﻴﱠﺎﺕ ‪( .‬‬
‫ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ ﻗﺎﻝ ‪ :‬ﺇﺫﺍ ﻋﺮﻑ ﺍﻟﺮﺟ ﹸﻞ ﻗ ْﺪ َﺭ ﻧﻔﺴﻪ ﺻﺎﺭ ﻋِﻨﺪ ﻧﻔﺴِﻪ ﺃﺫﻝﱠ ﻣﻦ ﺍﻟﻜﻠﺐ ‪.‬‬

‫ﻟﺆﻡ ﺍﻟﻜﻠﺐ‬

‫ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﺪﻳﻚ ﻭ ﹶﺫ ﹶﻛ َﺮ ﺍﻟﻜﻠﺐ ﻓﻘﺎﻝ ‪ :‬ﻣﻦ ﻟﺆﻣِﻪ ﺃﻧﱠﻪ ﺇﺫﺍ ﺃﲰ ْﻨﺘَﻪ ﺃﻛﻠﻚ ﻭﺇﹺﻥ ﺃﺟ ْﻌﺘَﻪ ﺃﻧﻜﺮﻙ ﻭﻣﻦ ﻟﺆﻣﻪ ﺍﺗّﺒَﺎﻋﻪ‬
‫ﰿ ﻣﻦ ﺃﻥ ﻳﺬﻫﺐ‬ ‫ﺹ ﻭﺃ ﱡ‬‫ﳌﻦ ﺃﻫﺎﻧﻪ ﻭﺇﹺﻟﻔﹸﻪ ﳌﻦ ﺃﺟﺎﻋَﻪ ﻷﻧﻪ ﺃﺟﻬ ﹸﻞ ﻣﻦ ﺃﻥ ﻳﺄﻧﺲ ﲟﺎ ﻳﺆﻧﺲ ﺑﻪ ﻭﺃﺷﺮﻩ ﻭﺃﻧَﻬ ُﻢ ﻭﺃﺣﺮ ُ‬
‫ﲟﻄﻤﻌﺘﻪ ﻣﺎ ﻳ ﹾﺬﻫَﺐ ﲟﻄﺎﻣﻊ ﺍﻟﺴﺒﺎﻉ ‪.‬‬
‫ﻭﻣﻦ ﺟﻬﻠﻪ ﺃﻳﻀﹰﺎ ﹶﺃﻧّﺎ ﱂ ﳒﺪْﻩ ﳛﺮُﺱ ﺍﶈﺴﻨﲔ ﺇﻟﻴﻪ ﺑﻨﺒﺎﺣﻪ ﻭﺃﺭﺑﺎَﺑﻪُ ﺍﻟﺬﻳﻦ ﺭﺑّﻮﻩ ﻭﺗﺒﻨﱡﻮﻩ ﺇﻻ ﻛﺤﺮﺍﺳﺘﻪ ﳌﻦ ﻋَﺮﻓﻪ ﺳﺎﻋﹰﺔ‬
‫ﻭﺍﺣﺪﺓ ﺑﻞ ﳌﻦ ﺃﺫﻟﹼﻪ ﻭﺃﹶﺟﺎﻋَﻪ ﻭﺃﹶﻋﻄﺸﻪ ﺑﻞ ﻟﻴﺲ ﺫﻟﻚ ﻣﻨﻪ ﺣﺮﺍﺳ ﹰﺔ ﻭﺇﻧﱠﻤﺎ ﻫﻮ ﻓﻴﻪ ﻣﻦ ﻓﻀﻞ ﺍﻟَﺒﺬﹶﺍﺀ ﺃﹶﻭ ﺍﻟ ﹸﻔﺤْﺶ‬
‫ﲔ ﻣﻦ‬
‫ﻭﺷﺪﱠﺓ ﺍﻟﺘﺤﺮﱡﺵ ﻭﺍﻟﺘﺴﺮﱡﻉ ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ﰲ ﺫﻟﻚ ‪ ) :‬ﺇﺫﺍ ﲣﺎ َﺯ ْﺭﺕُ ﻭﻣﺎ ﰊ ﻣﻦ َﺧ َﺰ ْﺭ ** ﰒ ﻛﺴَﺮﺕ ﺍﻟﻌ َ‬
‫ﺡ ﻳُﻌﻮﱢﻱ ﰲ ﺍﻟﺴﱠﺤَﺮ (‬
‫ﺐ ﹶﺫ ﹶﻛ ْﺮ ** ﺃﹶﺳﻮ َﺩ ﹶﻗﺰﱠﺍ ﹴ‬
‫ﻏﲑ َﻋﻮَﺭ ( ) ﺃﺑﺬﻯ ﺇﺫﺍ ﺑُﻮﺫﻳﺖ ﻣﻦ ﻛﻠ ﹴ‬

‫ﺟﱭ ﺍﻟﻜﻠﺐ‬

‫ﻭﺍﻟﻜﻠﺐ ﺟﺒﺎﻥﹲ ﻭﻓﻴﻪ ﺟﺮﺃﺓ ﻭﻟﺆﻡ ﻭﻟﻮ ﻛﺎﻥ ﺷﺠﺎﻋﹰﺎ ﻭﻓﻴﻪ ﺑﻌﺾ ﺍﻟﺘﻬﻴﱡﺐ‬

‫ﻛﺎﻥ ﺃﻣﺜﻞ ﻭﻣﻦ ﻓﺮﻁ ﺍﳉﱭ ﺃﻧّﻪ ﻳﻔﺰَﻉ ﻣﻦ ﻛﻞﱢ ﺷﻲﺀ ﻭﻳﻨﺒﺤَﻪ ‪.‬‬
‫ﻼ ﰲ ﺍﺧﺘﻼﻁ ﻭﻟﻴﺲ ﺫﻟﻚ ﻣﻦ ﻓﻀْﻞ ﻗ ﻮﱠ ٍﺓ ﳚﺪُﻫﺎ ﰲ‬ ‫ﺻﻬﹺﻴ ﹰ‬
‫ﻭﺍﻟﱪﺫﻭﻥ ﺭﺑﱠﻤﺎ ﺭﻣَﺢ ﺍﻟﱪﺫﻭ ﹶﻥ ﻣﺒﺘﺪﺋﹰﺎ ﻭﻗﻠﻖ ﻭﺻﻬﻞ َ‬
 ‫ﱭ ﺃﻧﱠﻪ ﻭﺍﻗﻊٌ ﺑﻪ‬
‫ﻧﻔﺴﻪ ﻋﻠﻰ ﺍﳌﺮﻣﻮﺡ ﻭﻟﻜﻨﱠﻪ ﻳﻜﻮﻥ ﺟﺒﺎﻧﹰﺎ ﻓﺈﺫﺍ ﺭﺃﻯ ﺍﻟﺒﹺﺮﺫﻭﻥ ﺍﻟﺬﻱ ﻳﻈﻦﱡ ﺃﻧﱠﻪ ﻳﻌﺠﹺﺰ ﻋﻨﻪ ﺃﺭﺍﻩ ﺍﳉ ُ‬
‫ﻓﻌﻨﺪﻫﺎ ﻳﻘﻠﹶﻖ ﻭﺇﺫﺍ ﻗﻠِﻖ ﺭﻣَﺢ ﻭﻫﺬﻩ ﺍﻟﻌﻠﱠﺔ ﺗﻌﺮﺽ ﻟﻠﻤﺠﻨﻮﻥ ﻓﺈﻥﱠ ﺍﺠﻤﻟﻨﻮ ﹶﻥ ﺍﻟﺬﻱ ﺗﺴﺘﻮﱄ ﻋﻠﻴﻪ ﺍﻟﺴﱠﻮﺩﺍﺀ ﺭﲟﺎ ﻭﺛﹶﺐ‬
‫ﻋﻠﻰ ﻣﻦ ﻻ ﻳﻌﺮﻓﻪ ﻭﻟﻴﺲ ﺫﻟﻚ ﺇﻻﹼ ﻷﻥﱠ ﺍ ِﳌﺮﱠﺓ ﺃﻭﳘﺘْﻪ ﺃﻧﱠﻪ ﻳﺮﻳﺪﻩ ﺑﺴﻮﺀ ﻭﺃﻥﹼ ﺍﻟﺮﺃﻱ ﺃﻥ ﻳﺒﺪﺃﻩ ﺑﺎﻟﻀﺮﺏ ﻭﻋﻠﻰ ﻣﺜﻞ‬
‫ﺫﻟﻚ ﻳﺮﻣﻲ ﺑﻨﻔﺴﻪ ﰲ ﺍﳌﺎ ِﺀ ﻭﺍﻟﻨﺎﺭ ‪.‬‬

‫ﳑﺎ ﺣﺪﺙ ﻟﻠﻨﻈﺎﻡ‬

‫ﻓﺄﻣّﺎ ﺍﻟﺬﻱ ﺷﻬﺪﺕ ﺃﻧﺎ ﻣﻦ ﺃﰊ ﺇﺳﺤﺎﻕ ﺑﻦ ﺳﻴﱠﺎﺭ ﺍﻟﻨﻈﹼﺎﻡ ﻓﺈﻧّﺎ ﺧﺮﺟﻨﺎ ﻟﻴﻠ ﹰﺔ ﰲ ﺑﻌﺾ ﻃﺮﻗﺎﺕ ﺍﻷﺑُﻠﱠﺔ ﻭﺗﻘﺪﱠﻣﺘُﻪ ﺷﻴﺌﹰﺎ‬
‫ﻀﺮﱢﻳﻪ ﻭﺃﻧﻒ ﺃﻳﻀﹰﺎ ﻣﻦ ﺫﻟﻚ ﻭﻛﺎ ﹶﻥ ﺃﻧﹺﻔﹰﺎ‬
‫ﻭﺃﱀ ﻋﻠﻴﻪ ﻛﻠﺐٌ ﻣﻦ ﺷﻜﻞ ﻛﻼﺏ ﺍﻟﺮﱢﻋﺎﺀ ﻭﻛﺮﻩ ﺃﻥ ﻳﻌﺪ َﻭ ﻓﻴﻐﺮﻳَﻪ ﻭﻳُ َ‬
‫ﺕ ﺛﻮﺑَﻪ ﻭﺃﱀﱠ ﻋﻠﻴﻪ‬
‫ﺲ ﳐﺎﻓ ﹶﺔ ﺃﻥ ﻳﺸﻐَﺮ ﻋﻠﻴﻪ ﺃﻭ ﻟﻌﻠﱠﻪ ﺃﻥ ﻳﻌﻀﱠﻪ ﻓَﻴ ْﻬ ﹺﺮ َ‬
‫ﺷﺪﻳ َﺪ ﺍﻟﺸﱠﻜﻴﻤ ِﺔ ﺃﺑﱠﺎﺀ ﻟﻠﻬَﻀﻴﻤﺔ ﻭﻛﺮﹺﻩ ﺃﻥ ﳚﻠ َ‬
‫ﻓﻠﻢ ﻳﻨﻠﻪ ﺑﺴﻮ ٍﺀ ﻓﻠﻤﱠﺎ ُﺟﺰْﻧﺎ ﺣﺪﱠﻩ ﻭﲣﻠﱠﺼﻨﺎ ﻣﻨﻪ ﻗﺎﻝ ﺇﹺﺑﺮﺍﻫﻴﻢ ﰲ ﻛﻼ ﹴﻡ ﻟﻪ ﻛﺜﲑ ﻳﻌﺪﱢﺩ ﺧﺼﺎﻟﹶﻪ ﺍﳌﺬﻣﻮﻣﺔ ﻓﻜﺎﻥ ﺁﺧﺮ‬
‫ﺖ ﻋﻨﱠﺎ‬
‫ﺐ ﻣﻊ ﺍﻟﺴﱢﺒﺎﻉ ﻭﻋﻠﻴﻚ ﺑﺎﻟﱪﺍﺭﹺﻱ ﻭﺍﻟﻐِﻴﺎﺽ ﻭﺇﻥ ﻛﻨﺖ ﺑَﻬﻴﻤﺔ ﻓﺎﺳﻜ ْ‬ ‫ﻛﻼﻣﻪ ﺃﻥ ﻗﺎﻝ ‪ :‬ﺇﻥ ﻛﻨﺖ ﺳَﺒْﻊ ﻓﺎﺫﻫ ْ‬
‫ﺳﻜﻮﺕ ﺍﻟﺒﻬﺎﺋﻢ (‬

‫ﻭﻻ ﺗﻨﻜﺮ ﻗﻮﱄ ﻭﺣﻴﺎﰐ ﻋﻨﻪ ﺑﻘﻮ ﹴﻝ ﻣﻠﺤﻮﻥ ﻣﻦ ﻗﻮﱄ ‪ :‬ﺇﻥ ﻛﻨﺖ ﺳَﺒْﻊ ﻭﱂ ﺃﻗ ﹾﻞ ﺇﻥ ﻛﻨﺖ ﺳﺒﻌﺎ ‪.‬‬

‫ﺇﻓﺴﺎﺩ ﺍﻹﻋﺮﺍﺏ ﻟﻨﻮﺍﺩﺭ ﺍﳌﻮﻟﺪﻳﻦ‬

‫ﺏ ﻳﻔﺴﺪ ﻧﻮﺍﺩﺭ ﺍﳌﻮﻟﱠﺪِﻳﻦ ﻛﻤﺎ ﺃﻥﹼ ﺍﻟﻠﺤ َﻦ ُﻳ ﹾﻔﺴِﺪ ﻛﻼﻡ ﺍﻷﻋﺮﺍﺏ ﻷﻥﹼ ﺳﺎﻣ َﻊ ﺫﻟﻚ ﺍﻟﻜﻼﻡ‬
‫ﻭﺃﻧﺎ ﺃﻗﻮﻝ ‪ :‬ﺇﻥﹼ ﺍﻹﻋﺮﺍ َ‬
‫ﺇﻧﱠﻤﺎ ﺃﻋﺠﺒﺘْﻪ ﺗﻠﻚ ﺍﻟﺼﻮﺭﺓ ﻭﺫﻟﻚ ﺍﳌﺨﺮَﺝ ﻭﺗﻠﻚ ﺍﻟﻠﻐﺔ ﻭﺗﻠﻚ ﺍﻟﻌﺎﺩﺓ ﻓﺈﺫﺍ ﺩَﺧَﻠﹾﺖ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺇﳕﺎ‬
‫ﻑ ﺍﻹﻋﺮﺍﺏ ﻭﺍﻟﺘﺤﻘﻴﻖ ﻭﺍﻟﺘﺜﻘﻴﻞ ﻭﺣ ﻮﱠﻟﺘَﻪ ﺇﱃ ﺻﻮﺭ ِﺓ ﺃﻟﻔﺎﻅ‬ ‫ﺾ ﻛﻼﻡ ﺍﻟﻌﺠﻤﻴﱠﺔ ﺍﻟﱵ ﻓﻴﻪ ﺣﺮﻭ َ‬ ‫ﺨﻔِﻪ ﻭﺑﻌ ﹺ‬‫ﺃﺿﺤﻚ ﹺﺑﺴُ ْ‬
‫ﺖ ﺻﻮﺭﺗﻪ ‪.‬‬ ‫ﺍﻷﻋﺮﺍﺏ ﺍﻟﻔﺼﺤﺎﺀ ﻭﺃﻫ ِﹺﻞ ﺍﳌﺮﻭﺀَﺓ ﻭﺍﻟﻨﺠﺎﺑﺔ ﺍﻧﻘﻠﺐ ﺍﳌﻌﲎ ﻣﻊ ﺍﻧﻘﻼﺏ ﻧ ﹾﻈﻤِﻪ ﻭﺗﺒﺪﱠﹶﻟ ْ‬
‫ﺶ‬
‫ﻼ ﻓﻬﻮ ﰲ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻣﺮﺗ ﹴ‬ ‫ﰒ ﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ‪ :‬ﹺﺇ ﹾﻥ ﺃﻃﻌﻤَﻪ ﺍﻟﻠﺺﱡ ﺑﺎﻟﻨﻬﺎﺭ ﻛﺴﺮ ﹶﺓ ﺧُ ْﺒ ﹴﺰ ﺧﻼﹼﻩ ﻭﺩﺍ َﺭ ﺣﻮﻟﹶﻪ ﻟﻴ ﹰ‬
‫ﺞ ﺍﳋ ﹾﻠ ﹺﻖ ﺻﻮﺗﹰﺎ ﻭﺃﲪﻖ ﺍﳋﻠﻖ ﻳ ﹶﻘ ﹶﻈ ﹰﺔ ﻭﻧﻮﻣﹰﺎ ﻭﻳﻨﺎﻡ ﺍﻟﻨﱠﻬﺎ َﺭ ﻛﻠﻪ ﻋﻠﻰ ﻧﻔﺲ ﺍﳉﺎﺩﱠﺓ‬ ‫ﻭﺁﻛ ﹸﻞ ﺳُﺤﺖ ﻭﻫﻮ ﻣﻊ ﺫﻟﻚ ﺃﲰ ُ‬
‫ﻕ ﻭﻣﻠﺘﻘﹶﻰ ﻃﺮﻳﻖ ﻭﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳊﻤُﻮﻟﺔ ﻭﻗﺪ ﺳﻬﺮ ﺍﻟﻠﻴ ﹶﻞ ﻛﻠﻪ ﺑﺎﻟﺼﻴﺎﺡ‬ ‫ﻭﻋﻠﻰ ﻣﺪﻕﱢ ﺍﳊﻮﺍﻓﺮ ﻭﰲ ﻛﻞ ﺳﻮ ﹴ‬
‫ﻭﺍﻟﺼﱠﺨَﺐ ﻭﺍﻟﻨﱠﺼَﺐ ﻭﺍﻟﺘﱠﻌﺐ ﻭﺍﻟﻐﻴﻆ ﻭﺍﻟﻐﻀﺐ ﻭﺑﺎﺠﻤﻟﻲﺀ ﻭﺍﻟﺬﱠﻫﺎﺏ ﻓﲑﻛﺒﻪ ﻣﻦ ﺣﺐﱢ ﺍﻟﻨﻮﻡ‬

‫ﳋ ﹾﻠ ﹺﻖ ﺟﺰَﻋﹰﺎ ﻭﹶﺃﻷﻣﻪ ﻟﺆﻣﹰﺎ ﻭﺃﻛﺜﺮﻩ ﻧُﺒﺎﺣﹰﺎ ﻭﻋُﻮﺍ ًﺀ ﻓﺈﻥ ﺳﻠﻢ ﻭﱂ‬ ‫ﻋﻠﻰ ﺣﺴﺐ ﺣﺎﺟﺘﻪ ﺇﻟﻴﻪ ﻓﺈﻥ ﻭﻃﺌﺘْﻪ ﺩﺍﺑﱠ ﹲﺔ ﻓﺄﺳ َﻮﺃﹸ ﺍ ﹶ‬
‫َﺗﻄﹶﺄ ُﻩ ﺩﺍﺑﱠ ﹲﺔ ﻭﻻ ﻭﻃﺌﻪ ﺇﻧﺴﺎﻥ ﻓﻠﻴﺴﺖ ﺗﺘﻢﱡ ﻟﻪ ﺍﻟﺴﻼﻣﺔ ﻷﻧّﻪ ﰲ ﺣﺎ ﹺﻝ ﻣﺘﻮﻗﱢ ﹴﻊ ﻟﻠﺒﻠﻴﱠ ِﺔ ﻭﻣﺘﻮﻗﱢ ُﻊ ﺍﻟﺒﻠﻴﱠ ِﺔ ﰲ ﺑَﻠﻴﱠﺔ ﻓﺈ ﹾﻥ ﱂ‬
‫ﻳﺴﻠﻢ ﻓﻠﻴﺲ ﻋﻠﻰ ﻇﻬﺮﻫﺎ ﻣﺒﺘﻠﻰ ﺃﺳﻮﹸﺃ ﺣﺎ ﹰﻻ ﻣﻨﻪ ﻷﻧّﻪ ﺃﺳﻮَ ﺅُﻫﻢ ﺟﺰَﻋﹰﺎ ﻭﺃﻗﻠﱡﻬﻢ ﺻﱪﹰﺍ ﻭﻷﻧّﻪ ﺍﳉﺎﱐ ﺫﻟﻚ ﻋﻠﻰ ﻧﻔﺴﻪ‬
‫ﻭﻗﺪ ﻛﺎﻧﺖ ﺍﻟﻄﱡﺮﻕ ﺍﳋﺎﻟﻴﺔ ﻟﻪ ﻣﻌﺮﺿﺔ ﻭﺃﺻﻮﻝ ﺍﳊﻴﻄﺎﻥ ﻣﺒﺎﺣﺔ ‪.‬‬
‫ﻕ ﺍﻟﻨﱠﺎﺱ ﻓﺈﻧّﻪ ﻣﺬﻣﻮﻡ ﻭﺍﻟﻨﺎﺱ ﻳﻨﺎﻣﻮﻥ ﺑﺎﻟﻠﻴﻞ ﺍﻟﺬﻱ ﺟﻌﻠﻪ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺳﻜﹶﻨﹰﺎ‬
‫ﻕ ﺃﺧﻼ َ‬
‫ﻭﺑﻌﺪ ﻓﺈﻥﹼ ﻛﻞﱠ ﺧُﻠﹸ ﹴﻖ ﻓﺎﺭ َ‬
 ‫ﻭﻳﻨﺘﺸﺮﻭ ﹶﻥ ﺑﺎﻟﻨّﻬﺎﺭ ﺍﻟﺬﻱ ﺟﻌﻠﻪ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﳊﺎﺟﺎﺕ ﺍﻟﻨﺎﺱ َﻣﺴْﺮﺣﹰﺎ ‪.‬‬
‫ﺼ ﹶﻠ ﹰﺔ ﻣﻠﻮﻛﻴﱠﺔ ﻟﻘﻠﻨﺎ ﻭﻟﻮ ﻛﺎﻥ‬
‫ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ‪ :‬ﻟﻮ ﺷﺌﻨﺎ ﺃﻥ ﻧﻘﻮﻝ ‪ :‬ﺇﻥﹼ ﺳﻬﺮﻩ ﺑﺎﻟﻠﻴﻞ ﻭﻧﻮﻣَﻪ ﺑﺎﻟﻨﻬﺎﺭ َﺧ ْ‬
‫ﻑ ﺫﻟﻚ ﺃﻟﺬﹼ ﻟﻜﺎﻧﺖ ﺍﳌﻠﻮﻙ ﺑﺬﻟﻚ ﺃﻭﱃ ﻭﺃﻣﱠﺎ ﺍﻟﺬﻱ ﺃﺷﺮ ﹾﰎ ﺑﻪ ﻣﻦ ﺍﻟﻨﻮﻡ ﰲ ﺍﻟﻄﺮﻕ ﺍﳋﺎﻟﻴﺔ ﻭﻋﺒﺘُﻤﻮﻩ ﺑﻪ ﻣﻦ‬ ‫ﺧﻼ ُ‬
‫ﺐ‬
‫ﺸ ﹾﺄﹺﻧ ِﻪ ﻭﻟﻮﻻ ﺃﻥﹼ ﺍﻟﻜﻠ َ‬
‫ﺉ ﺃﻋﻠﻢ ﹺﺑ َ‬
‫ﻚ ﺍﻟﻌﺎﻣﺮﺓ ﻭﰲ ﺍﻷﺳﻮﺍﻕ ﺍﳉﺎﻣﻌﺔ ﻓﻜ ﱡﻞ ﺍﻣﺮ ﹴ‬
‫ﺕ ﺍﻟﻄﱡﺮﻕ ﻭﺍﻟﺴﱢ ﹶﻜ ِ‬
‫ﻧﻮﻣﻪ ﻋﻠﻰ ﺷﺎﺭﻋﺎ ِ‬
‫ﻳﻌﻠ ُﻢ ﻣﺎ ﻳَﻠﻘﹶﻰ ﻣﻦ ﺍﻷﺣﺪﺍﺙ ﻭﺍﻟﺴﱡﻔﻬﺎ ِﺀ ﻭﺻِﺒﻴﺎﻥ ﺍﻟﻜﺘﱠﺎﺏ ﻣﻦ ﺭﺽﱢ ﻋﻈﺎﻣِﻪ ﺑﺄﻟﻮﺍﺣﻬﻢ ﺇﺫﺍ ﻭﺟﺪﻭﻩ ﻧﺎﺋِﻤﹰﺎ ﰲ ﻃﺮﻳﻖ‬
‫ﺧﺎ ﹴﻝ ﻟﻴﺲ ﲝﻀﺮﺗﻪ ﺭﺟﺎﻝﹲ ﻳُﻬﺎﺑﻮﻥ ﻭﻣﺸﻴﺨ ٍﺔ ﻳﺮﲪﻮﻥ ﻭﻳﺰﺟﺮﻭﻥ ﺍﻟﺴﻔﻬﺎ َﺀ ﻭﺃﻥﹼ ﺫﻟﻚ ﻻ ﻳﻌﺘﺮﻳﻪ ﰲ ﳎﺎﻣﻊ ﺍﻷﺳﻮﺍﻕ‬
‫ﻟ ﹶﻘﻞﹼ ﺧﻼﻓﻪ ﻋﻠﻴﻚ ﻭﳌﺎ ﺭﻗﺪ ﰲ ﺍﻷﺳﻮﺍﻕ ﻭﻋﻠﻰ ﺃﻥﹼ ﻫﺬﺍ ﺍﳋﹸﻠﹸﻖ ﺇﻧﱠﻤﺎ ﻳﻌﺘﺮﻱ ﻛﻼﺏ ﺍﳊﹸﺮﱠﺍﺱ ﻭﻫﻲ‬

‫ﺍﻟﱵ ﰲ ﺍﻷﺳﻮﺍﻕ ﻣﺄﻭﺍﻫﺎ (‬

‫ﻉ ﺍﻷﺭﺽ ﻋﻦ‬
‫ﻕ ﺍﻟﻨﺎﺱ ﻭﻋﺎﺩﺍﺕ ﺍﻟﺒﻬﺎﺋِﻢ ﻭﻗﺪ ﻋﻠﻤْﻨﺎ ﺃﻥﹼ ﺳﺒﺎ َ‬
‫ﻉ ﺃﹶﺧﻼ َ‬
‫ﻭﺑﻌﺪ ﻓﻤﻦ ﺃﺧﻄﹸﺄ ﻭﺃﻇﻠ ُﻢ ﳑﱠﻦ ﻳﻜﻠﱢﻒ ﺍﻟﺴﺒﺎ َ‬
‫ﻼ ﻷﻬﻧﺎ ﺗﺒﺼﺮ ﺑﺎﻟﻠﻴﻞ ‪.‬‬‫ﺁﺧﺮﻫﺎ ﺇﻧﱠﻤﺎ ﺗَﻬﻴﺞ ﻭﺗَﺴﺮﺡ ﻭﺗﻠﺘَﻤﺲ ﺍﳌﻌﻴﺸ ﹶﺔ ﻭﺗﺘﻼﻗﻰ ﻋﻠﻰ ﺍﻟﺴﻔﺎﺩ ﻭﺍﻟﻌﻈﺎﻝ ﻟﻴ ﹰ‬

‫ﺳﺒﺐ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻠﻴﻞ ﻟﻠﻨﻮﻡ‬

‫ﺱ ﺑﺎﻟﻠﻴﻞ ﻋﻦ ﺣﻮﺍِﺋﺠﹺﻬﻢ ﻷﻥﹼ ﺍﻟﺘﻤﻴﻴﺰ ﻭﺍﻟﺘﻔﺼﻴﻞ ﻭﺍﻟﺘﺒﻴﱡﻦ ﻻ ﳝﻜﻨﻬﻢ ﺇﻻﹼ ﻬﻧﺎﺭﹰﺍ ﻭﻟﻴﺲ ﻟﻠﻤﺘﻌَﺐ‬
‫ﻭﺇﳕﺎ ﻧﺎﻡ ﺍﻟﻨﺎ ُ‬
‫ﺱ ﺍﳉﹶﻤﺎﻡ ﺇﱃ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻟﻮ ﱂ ﻳﻨﺎﻣﻮﺍ ﻓﻴﻪ‬
‫ﺍﳌﺘﺤﺮﱢﻙ ﺑﺪﱞ ﻣﻦ ﺳﻜﻮﻥ ﻳﻜﻮﻥ ﺟَﻤﺎﻣﹰﺎ ﻟﻪ ﻭﻟﻮﻻ ﺻﺮﻓﹸﻬﻢ ﺍﻟﺘﻤﺎ َ‬
‫ﺖ ﻣﺎﻧﻊ ﻣﻦ ﺍﻟﺘﻤﻴﻴﺰ ﻭﺍﻟﺘﺒﻴﱡﻦ ﻟﻜﺎﻧﺖ ﺍﻟﻄﺒﺎﺋ ُﻊ ﺗﻨﺘﻘﺾ ﻓﺠﻌﻠﻮﺍ ﺍﻟﻨﱠﻮﻡ ﺑﺎﻟﻠﻴﻞ ﻟﻀﺮﺑﲔ ‪ :‬ﺃﺣﺪﳘﺎ ﻷﻥﹼ ﺍﻟﻠﻴ ﹶﻞ ﺇﺫ‬
‫ﻭﺍﻟﻮﻗ ُ‬
‫ﻉ ﺇﱃ ﺍﻟﻨﻮﻡ ﻭﻣﺎ ﺩﻋﺎ ﺇﻟﻴﻪ ﻷﻧّﻪ ﻣﻦ ﺷﻜﻠﻪ ﻭﺃﻣّﺎ ﺍﻟﻮﺟﻪ‬
‫ﻛﺎﻥ ﻣﻦ ﻃﺒﻌﻪ ﺍﻟﱪﺩ ﻭﺍﻟﺮﱡﻛﻮﺩ ﻭﺍﳋﹸﺜﻮﺭﺓ ﻛﺎﻥ ﺫﻟﻚ ﺃﻧ َﺰ َ‬
‫ﺍﻵﺧﺮ ﻓﻸﻥﹼ ﺍﻟﻠﻴ ﹶﻞ ﻣﻮﺣِﺶٌ ﳐﹸﻮﻑ ﺍﳉﻮﺍﻧﺐ ﻣﻦ ﺍﳍﻮﺍﻡﱢ ﻭﺍﻟﺴﺒﺎﻉ ﻭﻷﻥﹼ ﺍﻷﺷﻴﺎﺀ ﺍﳌﺒﺘﺎﻋ ﹶﺔ ﻭﺍﳊﺎﺟﺎﺕ ﺇﱃ ﲤﻴﻴﺰ‬
‫ﺍﻟﺪﻧﺎﻧﲑ ﻭﺍﻟﺪﺭﺍﻫﻢ ﻭﺍﳊﺒﻮﺏ ﻭﺍﻟﺒﺰﻭﺭ ﻭﺍﳉﻮﺍﻫﺮ ﻭﺃﺧﻼﻁ ﺍﻟﻌﻄﺮ ﻭﺍﻟَﺒ ْﺮﺑَﻬﺎﺭ ﻭﻣﺎ ﻻ ﳛﺼﻰ ﻋﺪﺩﻩ ﻓﻘﺎﺩﻬﺗﻢ ﻃﺒﺎﺋﻌُﻬﻢ‬
‫ﻭﺳﺎﻗﺘﻬﻢ ﻏﺮﺍﺋﺰﻫﻢ ﺇﱃ ﻭﺿ ﹺﻊ ﺍﻟﻨﻮﻡ ﰲ ﻣﻮﺿﻌﻪ ﻭﺍﻻﻧﺘﺸﺎﺭ‬

‫ﻭﺍﻟﺘﺼﺮﻑ ﰲ ﻣﻮﺿﻌﻪ ﻋﻠﻰ ﻣﺎ ﻗﺪﱠﺭ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻣﻦ ﺫﻟﻚ ﻭﺃﺣﺒﱠﻪ ﻭﺃﻣﱠﺎ ﺍﻟﺴﺒﺎﻉ ﻓﺈﻬﻧﺎ ﺗﺘﺼﺮﱠﻑ ﻭﺗﺒﺼﺮ ﺑﺎﻟﻠﻴﻞ ﻭﳍﺎ‬
‫ﺃﻳﻀﹰﺎ ﻋﻠﻞﹲ ﺃﺧﺮﻯ ﻳﻄﻮﻝ ﺫﻛﺮُﻫﺎ ‪.‬‬
‫ﻭﺃﻣﱠﺎ ﻣﺎ ﺫﻛﺮﲤﻮﻩ ﻣﻦ ﻧﻮﻡ ﺍﳌﻠﻮﻙ ﺑﺎﻟﻨﱠﻬﺎﺭ ﻭﺳﻬﺮﻫﻢ ﺑﺎﻟﻠﻴﻞ ﻓﺈﻥﹼ ﺍﳌﻠﻮ َﻙ ﱂ ﲡﻬ ﹾﻞ ﻓﻀ ﹶﻞ ﺍﻟﻨﻮﻡ ﺑﺎﻟﻠﻴﻞ ﻭﺍﳊﺮﻛِﺔ ﺑﺎﻟﻨﻬﺎﺭ‬
‫ﻭﻟﻜﻦﱠ ﺍﳌﻠﻮﻙ ﻟﻜﺜﺮﺓ ﺃﺷﻐﺎﳍﺎ ﻓﻀﻠﹶﺖ ﺣﻮﺍﺋِﺠﻬﺎ ﻋﻦ ﻣﻘﺪﺍﺭ ﺍﻟﻨﻬﺎﺭ ﻭﱂ ﻳﺘّﺴﻊ ﳍﺎ ﻓﻠﻤﺎ ﺍﺳﺘﻌﺎﻧَﺖ ﺑﺎﻟﻠﻴﻞ ﻭﱂ ﻳﻜﻦ ﳍﺎ‬
‫ﺑﺪﱞ ﻣﻦ ﺍﳋﻠﻮﺓ ﺑﺎﻟﺘﺪﺑﲑ ﺍﳌﻜﺘﻮﻡ ﻭﺍﻟﺴﺮﱢ ﺍﳌﺨﺰﻭﻥ ﻭﲨﻌﺖ ﺍﳌﻘﺪﺍ َﺭ ﺍﻟﻔﺎﺿ ﹶﻞ ﻋﻦ ﺍﺗﱢﺴَﺎﻉ ﺍﻟﻨﻬﺎﺭ ﺇﱃ ﺍﳌﻘﺪﺍ ﹺﺭ ﺍﻟﺬﻱ ﻻ‬
‫ﺕ ﻣﻦ ﺍﻟﻠﻴﻞ ﺻﺪﺭﹰﺍ ﺻﺎﳊﹰﺎ ﻓﻠﻤﱠﺎ ﻃﺎﻝ ﺫﻟﻚ ﻋﻠﻴﻬﺎ ﺃﻋﺎﻬﻧﺎ ﺍﳌِﺮﺍﻥ ﻭﺧﻒﱠ ﺫﻟﻚ ﻋﻠﻴﻬﺎ‬ ‫ﺑﺪﱠ ﻟﻠﺨﻠﻮﺓ ﺑﺎﻷﺳﺮﺍﺭ ﻣﻨﻪ ﺃﺧﺬ ْ‬
‫ﺑﺎﻟﺪﱡﺭﺑﺔ ‪.‬‬
‫ﻭﻧﺎﺱٌ ﻣﻨﻬﻢ ﺫﻫﺒﻮﺍ ﺇﱃ ﺍﻟﺘﻨﺎﻭﻝ ﻣﻦ ﺍﻟﺸﺮﺍﺏ ﻭﺇﱃ ﺃﻥ ﺳَﻤﺎﻉ ﺍﻟﺼﻮﺕ ﺍﳊﺴﻦ ﳑﺎ ﻳﺰﻳﺪ ﰲ ﺍﳌﹸﻨّﺔ ﻭﻳﻜﻮﻥ ﻣﺎﺩﱠ ﹰﺓ ﻟﻠﻘﻮﺓ‬
‫ﺏ ﻭﻻ ﺗﺘﻜﻠﹼﻒ ﺍﻟﺴﻤﺎﻉ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻌﲎ ﺃﻥ ﻇﻨّﻬﺎ ﺳﻴﺴﻮ ُﺀ ﻭﻗﻮﹶﻟﻬَﺎ‬
‫ﻭﻋﻠﻤﻮﺍ ﺃﻥﹼ ﺍﻟﻌﻮﺍﻡﱠ ﺇﺫﺍ ﻛﺎﻧﺖ ﻻ ﺗﺘﻨﺎﻭﻝ ﺍﻟﺸّﺮﺍ َ‬
 ‫ﻀﺢُ ﻭﻗﺎﻟﻮﺍ ﰲ‬
‫ﺳﻴﻜﺜﹸﺮ ﻓﺮﺃﻭﺍ ﺃﻥﹼ ﺍﻟﻠﻴﻞ ﺃﺳﺘ ُﺮ ﻭﺃﺟﺪ ُﺭ ﺃﻥ ﻳﺘﻢﱠ ﺑﻪ ﺍﻟﺘﺪﺑﲑ ﻭﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ ‪ :‬ﺍﻟﻠﱠﻴ ﹸﻞ ﺃﺧﻔﹶﻰ ﻭﺍﻟﻨَﻬﺎ ُﺭ ﺃ ﹾﻓ َ‬
‫ﺍﳌﺜﻞ ‪ :‬ﺍﻟﻠﱠﻴﻞ ﺃﺧﻔﹶﻰ ﻟﻠﻮﻳﻞ ‪.‬‬

‫ﺗﻠﻬﻲ ﺍﶈﺰﻭﻥ ﺑﺎﻟﺴﻤﺎﻉ‬

‫ﻭﻣﺎ ﺯﺍﻟﺖ ﻣﻠﻮ ُﻙ ﺍﻟﻌﺠَﻢ ﺗﻠﻬﱢﻲ ﺍﶈﺰﻭﻥ ﺑﺎﻟﺴﻤﺎﻉ ﻭﺗﻌﻠﱢﻞ ﺍﳌﺮﻳﺾ ﻭﺗَﺸﻐﻠﻪ ﻋﻦ ﺍﻟﺘﻔﻜﲑ ﺣﺘﱠﻰ ﺃﺧﺬﺕ (‬
‫ﺴﺒُﻬﺎ ** َﻋﻢﱠ‬‫ﺫﻟﻚ ﻣﻠﻮ ُﻙ ﺍﻟﻌﺮﺏ ﻋﻦ ﻣﻠﻮﻙ ﺍﻟﻌﺠﻢ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﺑﻦ َﻋﺴَﻠﺔ ﺍﻟﺸﻴﺒﺎﱐ ‪ ) :‬ﻓﺼﺤﻮﺕ ﻭﺍﻟﻨﱠ َﻤ ﹺﺮﻱﱡ ﳛ َ‬
‫ﺍﻟﺴﱢﻤﺎ ِﻙ ﻭﺧﺎﹶﻟ ﹶﺔ ﺍﻟﻨﱠﺠْﻢ ( ﺍﻟﻨﺠﻢ ‪ :‬ﻭﺍﺣﺪ ﻭﲨﻊ ﻭﺇﻧﱠﻤﺎ ﻳﻌﲏ ﰲ ﺍﻟﺒﻴﺖ ﺍﻟﺜﺮﻳﱠﺎ ﻭﻣﺪﺟﻨﺔ ‪ :‬ﻳﻌﲏ ﺳﺤﺎﺑ ﹰﺔ ﺩﺍﺋِﻤﺔ ‪.‬‬
‫ﻗﻮﻝ ﺃﻡ ﺗﺄﺑﻂ ﺷﺮﹰﺍ ﰲ ﻭﻟﺪﻫﺎ ﻭﻓﻴﻤﺎ ﳛﻜﻰ ﻋﻦ ﺍﻣﺮﺃ ٍﺓ ﻣﻦ ﻋﻘﻼﺀ ﻧﺴﺎ ِﺀ ﺍﻟﻌﺮﺏ ﻭﺇﺫﺍ ﻛﺎﻥ ﻧﺴﺎ ُﺀ ﺍﻟﻌﺮﺏ ﰲ ﺍﳉﻤﻠﺔ‬
‫ﻚ ﺑﺎﳌﺮﺃ ِﺓ ﻣﻨﻬﻢ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻘﺪﱠﻣﺔ ﻓﻴﻬﻢ ﻓﺮ ﻭَﻭﺍ ﲨﻴﻌﹰﺎ ﺃﻥﱠ ﺃﻡﱠ ﺗﺄﺑﱠﻂ ﺷﺮّﹰﺍ ﻗﺎﻟﺖ ‪:‬‬
‫ﺃﻋﻘ ﹶﻞ ﻣﻦ ﺭﺟﺎﻝ ﺍﻟﻌﺠَﻢ ﻓﻤﺎ ﻇﻨﱡ َ‬
‫ﻼ ﻭﻻ ﺃﺑﺘﱡﻪ ﻋﻠﻰ َﻣﺄﹾﻗﺔ ‪.‬‬
‫ﻭﺍﻟﻠﹼﻪ ﻣﺎ َﻭﹶﻟ ْﺪﺗُﻪ َﻳﺘْﻨﹰﺎ ﻭﻻ ﺳﻘﹶﻴﺘﻪ ﹶﻏ ْﻴ ﹰ‬
‫ﻓﺄﻣﱠﺎ ﺍﻟﻴﱳ ﻓﺨﺮﻭﺝ ﺭﹺﺟﻞ ﺍﳌﻮﻟﻮﺩ ﻗﺒ ﹶﻞ ﺭﺃﺳِﻪ ﻭﺫﻟﻚ ﻋﻼﻣﺔ ﺳُﻮ ٍﺀ ﻭﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺍﻟﻔﺴﺎﺩ ﻭﺃﹶﻣﺎ ﺳَﻘﻲ ﺍﻟ َﻐﻴْﻞ ﻓﺎﺭﺗﻀﺎﻉ‬
‫ﻟﱭ ﺍﳊﺒﻠﻰ ﻭﺫﻟﻚ ﻓﺴﺎﺩٌ ﺷﺪﻳﺪ ‪.‬‬

‫ﻣﺎ ﻳﻨﺒﻐﻲ ﻟﻸﻡ ﰲ ﺳﻴﺎﺳﺔ ﺭﺿﻴﻌﻬﺎ ﺣﲔ ﺑﻜﺎﺋﻪ ﻭﺃﻣﺎ ﻗﻮﳍﺎ ﰲ ﺍﳌﺄﻗﺔ ﻓﺈﻥﱠ ﺍﻟﺼﱯﱠ ﻳﺒﻜﻲ ﺑﻜﺎ ًﺀ ﺷﺪﻳﺪﹰﺍ ﻣﺘﻌِﺒﹰﺎ ﻣﻮﺟﹺﻌﹰﺎ‬
‫ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺍﻷﻡﱡ ﺟﺎﻫﻠﹰﺔ ﺣﺮّﻛﺘﻪ ﰲ ﺍﳌﻬﺪ ﺣﺮﻛ ﹰﺔ ﺗﻮﺭﺛﻪ ﺍﻟﺪﱡﻭﺍﺭ ﺃﻭ ﻧ ﻮّﻣﺘﻪ ﺑﺄﻥ ﺗﻀﺮﺏ ﻳﺪَﻫﺎ ﻋﻠﻰ ﺟﻨﺒﻪ ﻭﻣﱴ ﻧﺎﻡ‬
‫ﺾ ﻣﺎ ﻳﻠﻬﻴﻪ ﻭﻳُﻀﺤﻜﻪ ﻭﻳﺴﺮﱡﻩ ﺣﱴ‬ ‫ﺍﻟﺼﱯﱡ ﻭﺗﻠﻚ ﺍﻟﻔﺰْﻋ ﹸﺔ ﺃﻭ ﺍﻟﻠﱠﻮﻋﺔ ﺃﻭ ﺍﳌﻜﺮﻭﻩ ﻗﺎﺋﻢٌ ﰲ ﺟﻮﻓﻪ ﻭﱂ ﻳﻌﻠﱠ ﹾﻞ ﺑﺒﻌ ﹺ‬
‫ﻉ ﺃﻭ ﻏﻴﻆ ﺃﻭ ﻏﻢﱟ ﻓﺈﻥﱠ ﺫﻟﻚ ﳑﱠﺎ‬ ‫ﺴﺮﹺﻱ ﻓﻴﻪ ﻭﻳﻌﻤَﻞ ﰲ ﻃﺒﺎﻋﻪ ﻭﻻ ﻳﻜﻮﻥ ﻧﻮﻣﻪ ﻋﻠﻰ ﻓﺰ ﹴ‬ ‫ﻳﻜﻮﻥ ﻧﻮﻣﻪ ﻋﻠﻰ ﺳﺮﻭ ﹴﺭ ﻓﻴ ْ‬
‫ﻕ ﻣﺎ ﺑﲔ ﻫﺎﺗﲔ ﺍﳊﺎﻟﺘﲔ ﻛﺜﹸﺮ ﻣﻨﻬﺎ ﺫﻟﻚ‬‫ﻳﻌﻤﻞ ﰲ ﺍﻟﻔﺴﺎﺩ ﻭﺍﻷﻡﱡ ﺍﳉﺎﻫﻠ ﹸﺔ ﻭﺍﳌﺮﻗﱢﺼﺔ ﺍﳋﺮﻗﺎﺀ ﺇﺫﺍ ﱂ ﺗﻌﺮﻑ ﻓﺮ َ‬
‫ﺝ ﺍﻟﺼﱯﱡ ﻣﺎﺋﻘﹰﺎ ﻭﰲ ﺍﳌﺜﻞ ‪ :‬ﺻﺎﺣﱯ َﻣﺌِﻖ ﻭﺃﻧﺎ ﺗﺌﻖٌ‬
‫ﱐ ﺣﺘﱠﻰ ﳜﺮ َ‬
‫ﺚ ﺍﻟﺜﺎ ﹶ‬
‫ﻑ ﻭﺃﻋﺎﻥ ﺍﻟﺜﺎﱐ ﺍﻷ ﻭّ ﹶﻝ ﻭﺍﻟﺜﺎﻟ ﹸ‬
‫ﺍﻟﻔﺴﺎﺩ ﻭﺗﺮﺍ َﺩ َ‬
‫ﻳﻀﺮﺏ ﻫﺬﺍ ﺍﳌﺜﻞ ﻟﻠﻤﺴﺎﻓﺮ ﺍﻷﲪﻖ ﺍﻟﺮﱠﻓﻴﻖ ﻭﺍﻟﺰﱠﻣﻴﻞ ﻭﻗﺪ ﺍﺳﺘﻔﺮﻏﻪ ﺍﻟﻀﱠﺠﺮ ﻟﻄﻮﻝ ﺍﻟﺴﻔﺮ ﻓﻘﻠﺒُﻪ ﻣﻶﻥ ﻓﺄ ﻭﱠ ﹸﻝ ﺷﻲ ٍﺀ‬
‫ﻳﻜﻮﻥ ﰲ ﺫﻟﻚ ﺍﳌﺌﻖ ﻣﻦ ﺍﳌﻜﺮﻭﻩ ﱂ ﳛﺘﻤﻠﻪ ﺑﻞ ﻳَﻔﻴﺾ ﺿﺠﺮﻩ ﻋﻠﻴﻪ ﻻﻣﺘﻼﺋﻪ ﻣﻦ ﻃﻮﻝ ﻣﺎ ﻗﺎﺳﻰ ﻣﻦ ﻣﻜﺮﻭﻩ‬
‫ﺍﻟﺴﻔﺮ ‪.‬‬
‫ﺏ ﺍﻟﻌﻨﺎﻳﺎﺕ ﺍﻟﺘﺎﻣﱠ ِﺔ ﺃﻥ ﻳﺪﺍﻭﻭﺍ ﺃﻧﻔﺴَﻬﻢ ﺑﺎﻟﺴﻤﺎﻉ ﺍﳊﺴﻦ‬
‫ﻣﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﺍﳌﻠﻮﻙ ﻓﺎﺣﺘﺎﺝ ُﺣﺬﱠﺍﻕ ﺍﳌﻠﻮ ِﻙ ﻭﺃﺻﺤﺎ ُ‬
‫ﻉ ﺍﻟﺴﺮﻭﺭ ﰒﱠ ﻻ‬
‫ﻭﻳﺸﺪﱡﻭﺍ ﻣﻦ ﻣ ْﺘﻨﹺﻬﻢ ﺑﺎﻟﺸﺮﺍﺏ ﺍﻟﺬﻱ ﺇﺫﺍ ﻭﻗ َﻊ ﰲ ﺍﳉﹶﻮﻑ ﺣﺮﱠﻙ ﺍﻟﺪﱠﻡ ﻭﺇﺫﺍ ﺣﺮﻙ ﺍﻟﺪﱠﻡ ﺣﺮﱠﻙ ﻃﺒﺎ َ‬
‫ﻳﺰﺍ ﹸﻝ ﺯﺍﺋﺪﹰﺍ‬

‫ﰲ ﻣِﻜﻴﺎﻝ ﺍﻟﺪﻡ ﺯﺍﺋﺪﹰﺍ ﰲ ﺍﳊﺮﻛﺔ ﺍﳌﻮﻟﱢﺪﺓ ﻟﻠﺴﺮﻭﺭ ﻫﺬﻩ ﺻﻔﺔﹸ ﺍﳌﻠﻮﻙ ﻭﻋﻠﻴﻪ ﺑﻨﻮﺍ ﺃﻣﺮَﻫﻢ ﺟﻬﻞ ﺫﻟﻚ َﻣ ْﻦ ﺟﻬﻠﻪ‬
‫ﻭﻋَﻠﻤﻪ ﻣﻦ ﻋﻠﻤﻪ ‪.‬‬
‫ﺽ ﻋﻠﻰ ﺍﻟﻠﱢﺺﱢ ﺍﻟﺬﻱ ﺃﻃﻌﻤﻪ ﺃﻳﱠﺎﻣﹰﺎ ﻭﺃﺣﺴ َﻦ ﺇﻟﻴﻪ ﻣِﺮﺍﺭﹰﺍ (‬
‫ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ‪ :‬ﺃﻣﱠﺎ ﺗﺮﻛﹸﻪ ﺍﻻﻋﺘﺮﺍ َ‬
‫ﻆ ﺃﻫﻠِﻪ ﻹﺣﺴﺎﻬﻧﻢ ﺇﻟﻴﻪ ﻭﺗﻌﺎﻫﺪﻫﻢ ﻟﻪ ﻓﺈﺫﺍ ﻛﺎﻥ ﻋﻬﺪﻩ ﺑﱪﱢ ﺍﻟﻠﺺ ﺃﺣﺪَﺙ ﻣﻦ ﻋﻬﺪﻩ ﺑﱪﱢ‬ ‫ﻓﺈﻧﱠﻤﺎ ﻭﺟﺐ ﻋﻠﻴﻪ ﺣﻔ ﹸ‬
 ‫ﺐ ﺍﻟﻨﻈ َﺮ ﰲ ﺍﻟﻌﻮﺍﻗﺐ ﻭﻣﻮﺍﺯﻧﺔ ﺍﻷﻣﻮﺭ ﻭﺍﻟﺬﻱ ﺃﹶﺿﻤﺮ ﺍﻟﻠﺺﱡ ﻣﻦ ﺍﻟﺒَﻴﺎﺕ ﻏﹶﻴْﺐٌ ﻗﺪ ُﺳﺘِﺮ ﻋﻨﻪ‬
‫ﺃﻫﻠﻪ ﱂ ﻳﻜﻠﱠﻒ ﺍﻟﻜﻠ ُ‬
‫ﻭﻫﻮ ﻻ ﻳَﺪﺭﻱ ﺃﺟﺎﺀ ﻟﻴﺄﺧ ﹶﺬ ﺃﻡ ﺟﺎﺀ ﻟﻴﻌﻄ َﻲ ﺃﻭ ﻫﻢ ﺃﻣﺮﻭﻩ ﺃﻭ ﻫﻮ ﺍﳌﺘﻜﻠﱢﻒ ﻟﺬﻟﻚ ﻭﻟﻌﻞﱠ ﺃﻫﻠﻪ ﺃﻳﻀﹰﺎ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻗﺪ‬
‫ﺞ ﺻﻮﺗﹰﺎ ﻣﻨﻪ ﻛﺬﻟﻚ ﺍﻟﻄﺎﻭﻭﺱ‬ ‫ﺍﺳﺘﺤﻘﱡﻮﺍ ﺫﻟﻚ ﻣﻨﻪ ﺑﺎﻟﻀﱠﺮﺏ ﻭﺍﻹﺟﺎﻋﺔ ﻭﺑﺎﻟﺴﺐﱢ ﻭﺃﻣﱠﺎ ﲰﺎﺟﺔ ﺍﻟﺼﱠﻮﺕ ﻓﺎﻟﺒﻐﻞ ﺃﲰ ُ‬
‫ﻋﻠﻰ ﺃﻧﱠﻬﻢ ﻳﺘﺸﺎﺀَﻣﻮﻥ ﺑﻪ ﻭﻟﻴﺲ ﺍﻟﺼﱠﻮﺕ ﺍﳊﺴ ُﻦ ﺇﻻﹼ ﻷﺻﻨﺎﻑ ﺍﳊﻤﺎﻡ ﻣﻦ ﺍﻟﻘﹶﻤﺎﺭﻱﱢ ﻭﺍﻟﺪﱠﺑَﺎﺳﻲّ ﻭﺃﺻﻨﺎﻑ ﺍﻟﺸﱠﻔﺎﻧﲔ‬
‫ﻭﺍﻟﻮﺭَﺍﺷﲔ ﻓﺄﻣّﺎ ﺍﻷﺳﺪ ﻭﺍﻟﺬﺋﺐ ﻭﺍﺑﻦ ﺁﻭﻯ ﻭﺍﳋﻨﺰﻳﺮ ﻭﲨﻴ ُﻊ ﺍﻟﻄﲑ ﻭﺍﻟﺴﺒﺎﻉ ﻭﺍﻟﺒﻬﺎﺋِﻢ ﻓﻜﺬﻟﻚ ﻭﺇﻧﱠﻤﺎ ﻟﻚ ﺃﻥ ﺗﺬﻡﱠ‬
‫ﺐ ﰲ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻻ ﻳﻌﻢّ ﻭﺍﻟﻨﺎﺱ ﻳﻘﻮﻟﻮﻥ ‪ :‬ﻟﻴﺲ ﰲ ﺍﻟﻨﺎﺱ ﺷﻲﺀٌ ﺃﻗﻞﱠ ﻣﻦ ﺛﻼﺛِﺔ ﺃﺻﻨﺎﻑ ‪ :‬ﺍﻟﺒﻴﺎﻥ ﺍﳊﺴﻦ‬ ‫ﺍﻟﻜﻠ َ‬
‫ﺱ ﺑﻞ ﻛﺜﲑﹰﺍ ﻣﺎ ﲡﺪُﻩ‬
‫ﻭﺍﻟﺼﻮﺕ ﺍﳊﺴ ﹺﻦ ﻭﺍﻟﺼﻮﺭﺓ ﺍﳊﺴﻨﺔ ﰒﹼ ﺍﻟﻨﱠﺎﺱ ﺑﻌ ُﺪ ﳐﺘﻠِﻄﻮﻥ ﳑﺘﺰﺟﻮﻥ ﻭﺭﺑّﻤﺎ ﻛﺎﻥ ِﻣ َﻦ ﺍﻟﻨﺎ ﹺ‬
‫ﺐ ﺑﺸﻲ ٍﺀ ﻋﺎﻣﱠ ﹸﺔ ﺍﳋﻠﻖ ﻓﻴﻪ ﺃﺳﻮﺃ ﺣﺎ ﹰﻻ ﻣﻦ ﺍﻟﻜﻠﺐ ﻭﺃﻣﺎ ﻋُﻮﺍﺅﻩ‬
‫ﺢ ﻣﻦ ﺻﻮﺕ ﺍﻟﻜﻠﺐ ﻓﻠﻢ ﲣﺼّﻮﻥ ﺍﻟﻜﻠ َ‬ ‫ﻭﺻﻮﺗﻪ ﺃﻗﺒ ُ‬
‫ﻉ‬
‫ﻣِﻦ ﻭَﻁﹾﺀ ﺍﻟﺪﱠﺍﺑّﺔ ﻭﺳﻮ ُﺀ ﺟﺰَﻋﻪ ﻣﻦ ﺿﺮﺏ ﺍﻟﺼﱢﺒﻴﺎﻥ ﻓﺠﺰ ُ‬

‫ﺍﻟﻔﺮَﺱ ﻣﻦ ﻭﻗﹾﻊ ﻋﺬﹶﺑﺔ ﺍﻟﺴﱠﻮﻁ ﺃﺳﻮﺃ ﻣﻦ ﺟﺰَﻋﻪ ﻣﻦ ﻭﻗﻊ ﺣﺎﻓﺮ ﺑﹺﺮﺫﻭﻥ ﻭﻫﻮ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻟﻠﻔﺮﺱ ﺃﺷﺪﱡ ﻣﻨﺎﺳﺒ ﹰﺔ‬
‫ﻣﻨﻪ ﻟﻠﺤﻤﺎﺭ ‪.‬‬
‫ﱪ ﻭﻻ ﺟﺰَﻉ ‪.‬‬
‫ﻚ ﻻ ﻳُﺬﻛﹶﺮ ﺑﺼ ﹴ‬
‫ﻋﻠﻰ ﺃﻥﱠ ﺍﻟﺪﱢﻳ َ‬

‫ﻧﻮﺍﺩﺭ ﺩﻳﺴﻴﻤﻮﺱ ﺍﻟﻴﻮﻧﺎﱐ‬

‫ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﺪﻳﻚ ‪ :‬ﺣﺪﱠﺛﲏ ﺍﻟ ُﻌﺘْﱯ ﻗﺎﻝ ‪ :‬ﻛﺎﻥ ﰲ ﺍﻟﻴﻮﻧﺎﻧﻴﱢﲔ ﳑﺮﻭﺭ ﻟﻪ ﻧﻮﺍﺩ ُﺭ ﻋﺠﻴﺒﺔ ﻭﻛﺎﻥ ﻳﺴﻤﱠﻰ ﺩﻳﺴﻴﻤﻮﺱ‬
‫ﻗﺎﻝ ‪ :‬ﻭﺍﳊﻜﻤﺎﺀ ﻳﺮﻭﻭﻥ ﻟﻪ ﺃﻛﺜ َﺮ ﻣﻦ ﲦﺎﻧﲔ ﻧﺎﺩﺭﺓ ﻣﺎ ﻣﻨﻬﺎ ﺇﻻﹼ ﻭﻫﻲ ﻏﹸﺮﱠﺓﹲ ﻭﻋﲔٌ ﻣﻦ ﻋُﻴﻮﻥ ﺍﻟﻨﻮﺍﺩﺭ ‪ :‬ﻓﻤﻨﻬﺎ ﺃﻧﱠﻪ‬
‫ﺝ ﻣﻦ ﺑﻴﺘﻪ ﻣﻊ ﺍﻟﻔﺠﺮ ﺇﱃ ﺷﺎﻃﺊ ﺍﻟﻔﺮﺍﺕ ﻟﻠﻐﺎﺋﻂ ﻭﺍﻟﻄﻬﻮﺭ ﺃﻟﻘﹶﻰ ﰲ ﺃﺻﻞ ﺑﺎﺏ ﺩﺍﺭﹺﻩ ﻭﰲ ﺩُ ﻭﱠﺍﺭﺗﻪ‬ ‫ﻛﺎﻥ ﻛﻠﱠﻤﺎ ﺧﺮ َ‬
‫ﺣﺠﺮﹰﺍ ﻛﻲ ﻻ ﻳﻨﺼﻔﻖ ﺍﻟﺒﺎﺏ ﻓﻴﺤﺘﺎﺝ ﺇﱃ ﻣﻌﺎﳉﺔ ﻓﺘﺤﻪ ﻭﺇﱃ ﺩﻓﻌﻪ ﻛﻠﱠﻤﺎ ﺭﺟَﻊ ﻣﻦ ﺣﺎﺟﺘﻪ ﻓﻜﺎﻥ ﻛﻠﱠﻤﺎ ﺭﺟﻊ ﱂ‬
‫ﺾ ﺍﻷﻳّﺎﻡ ﻟﲑﻯ ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﺼﻨﻊ ﻣﺎ ﻳﺼﻨﻊ ﻓﺒﻴﻨﺎ ﻫﻮ‬
‫ﺏ ﻣﻨﺼﻔﻘﺎﹰ ﻓﻜﹶﻤﻦ ﻟﻪ ﰲ ﺑﻌ ﹺ‬
‫ﳚﺪ ﺍﳊﺠَﺮ ﰲ ﻣﻮﺿﻌﻪ ﻭﻭﺟﺪ ﺍﻟﺒﺎ َ‬
‫ﰲ ﺍﻧﺘﻈﺎﺭﻩ ﺇﺫ ﺃﻗﺒَﻞ ﺭﺟﻞﹲ ﺣﺘﱠﻰ ﺗﻨﺎ َﻭ ﹶﻝ ﺍﳊﺠﺮ ﻓﻠﻤﱠﺎ ﳓﱠﺎﻩ ﻋﻦ ﻣﻜﺎﻧﻪ ﺍﻧﺼﻔﻖ‬

‫ﺖ ﹶﺃﻧﱠﻪ ﻟﻴﺲ ﻟﻚ ‪.‬‬

‫ﺏ ﻓﻘﺎﻝ ﻟﻪ ‪ :‬ﻣﺎ ﻟﹶﻚ ﻭﳍﺬﺍ ﺍﳊﺠﺮ ﻭﻣﺎ ﻟﻚ ﺗﺄﺧﺬﻩ ﻓﻘﺎﻝ ﱂ ﺃﻋﻠ ْﻢ ﺃﻧﱠﻪ ﻟﻚ ﻗﺎﻝ ‪ :‬ﻓﻘﺪ ﻋﻠﻤ َ‬‫ﺍﻟﺒﺎ ُ‬
‫ﺱ ﺍﻟﺸﱢﻌ َﺮ ﻭﻻ ﻳﻘﻮﻝ ﺍﻟﺸﻌﺮ ﻗﺎﻝ ‪ :‬ﺩﻳﺴﻴﻤﻮﺱ (‬ ‫ﻗﺎﻝ ‪ :‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ‪ :‬ﻣﺎ ﺑﺎﻝ ﺩﻳﺴﻴﻤﻮﺱ ﻳﻌﻠﱢﻢ ﺍﻟﻨﺎ َ‬
‫ﺴﻦﱢ ﺍﻟﺬﻱ ﻳﺸﺤَﺬ ﻭﻻ ﻳﻘﻄﻊ ‪.‬‬ ‫ﻛﺎ ِﳌ َ‬
‫ﻭﺭﺁﻩ ﺭﺟﻞﹲ ﻳﺄﻛﻞ ﰲ ﺍﻟﺴﱡﻮﻕ ﻓﻘﺎﻝ ‪ :‬ﺃﺗﺄﻛﻞ ﰲ ﺍﻟﺴﻮﻕ ﻓﻘﺎﻝ ‪ :‬ﺇﺫﺍ ﺟﺎﻉ ﺩﻳﺴﻴﻤﻮﺱ ﰲ ﺍﻟﺴﱡﻮﻕ ﺃﻛ ﹶﻞ ﻣﻦ ﺍﻟﺴﻮﻕ‬
‫‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﺃﲰﻌﻪ ﺭﺟﻞﹲ ﻛﻼﻣﹰﺎ ﻏﻠﻴﻈﹰﺎ ﻭﺳﻄﹶﺎ ﻋﻠﻴﻪ ﻭﻓﺤﺶ ﰲ ﺍﻟﻘﻮﻝ ﻭﲢﻠﱠﻢ ﻋﻨﻪ ﻓﻠﻢ ﳚﺒﻪ ﻓﻘﻴﻞ ﻟﻪ ‪ :‬ﻣﺎ ﻣﻨﻌﻚ ﻣﻦ‬
‫ﺖ ﺗﺮﳏُﻪ ﻗﺎﻝ ‪ :‬ﻻ ﻗﺎﻝ ‪ :‬ﻓﺈﻥ ﻳﻨﺒﺢ ﻋﻠﻴﻚ ﻛﻠﺐ‬
‫ﺖ ﻟﻮ ﺭﳏَﻚ ﺣِﻤﺎﺭٌ ﺃﻛﻨ َ‬ ‫ﻣﻜﺎﻓﺄﺗﻪ ﻭﻫﻮ ﻟﻚ ﻣُﻌﺮﹺﺽ ﻗﺎﻝ ‪ :‬ﺃﺭﺃﻳ َ‬
‫ﺗﻨﺒﺢ ﻋﻠﻴﻪ ﻗﺎﻝ ‪ :‬ﻻ ﻗﺎﻝ ‪ :‬ﻓﺈﻥﱠ ﺍﻟﺴﻔﻴ َﻪ ﺇﻣّﺎ ﺃﻥ ﻳﻜﻮﻥ ﲪﺎﺭﹰﺍ ﻭﺇﻣﺎ ﺃﻥ‬

‫ﺃﻣﺜﺎﻝ ﺃﺧﺮﻯ ﰲ ﺍﻟﻜﻠﺐ‬

 ‫ﺖ ﻛﻠﺐٌ ﻧَﺒﱠﺎﺡ ﻭﻣﺎ ﺯﺍﻝ ﻳﻨﺒَﺢ ﻋﻠﻴﻨﺎ ﻣﻨ ﹸﺬ ﺍﻟﻴﻮﻡ‬
‫ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﺪﻳﻚ ‪ :‬ﻳﻘﺎﻝ ﻟﻠﺴﻔﻴﻪ ﺇﻧﱠﻤﺎ ﻫﻮ ﻛﻠﺐ ﻭﺇﻧﱠﻤﺎ ﺃﻧ َ‬
‫ﺴ ﹾﺄ ﻛﻠﺒﹰﺎ ‪.‬‬
‫ﺐ ﻣَﻦ ﻫﺬﺍ ﻭﻳﺎ ﻛﻠﺐ ﺍﺑﻦ ﺍﻟﻜﻠﺐ ﻭﺃﺧ َ‬
‫ﻭﻛﻠ ُ‬
‫ﺐ ﺧﺎﻧﻘﻪُ ﻭﲰﱢﻦ‬ ‫ﻭﻗﺎﻟﻮﺍ ﰲ ﺍﳌﺜﻞ ‪ :‬ﺍﺣﺘﺎﺝ ﺇﱃ ﺍﻟﺼﱡﻮﻑ َﻣ ْﻦ َﺟﺰﱠ ﻛﻠﺒَﻪ ﻭ ﺃ ﹺﺟ ْﻊ ﻛﻠﺒَﻚ ﻳﺘَﺒﻌْﻚ ﻭﺃﺣﺐﱡ ﺷﻲﺀ ﺇﱃ ﺍﻟﻜﻠ ﹺ‬
‫ﻛﻠﺒَﻚ ﻳﺄﻛﻠﻚ‬

‫ﻉ ﺍﻟﺪﺍﺑﱠﺔ ﺗﻌﺘﻠﻒ ‪.‬‬

‫ﻭﺃﺟ ﻮَﻉ ﻣﻦ ﹶﻛﻠﹾﺒﺔ ﺣَﻮﻣَﻞ ﻭﻛﺎﻟﻜﻠﺐ ﻳﺮﺑﹺﺾ ﰲ ﺍﻵ ﹺﺭﻱﱢ ﻓﻼ ﻫﻮ ﻳﺄﻛﻞ ﻭﻻ ﻳ َﺪ َ‬
‫ﺖ ﺑَﺮﺍِﻗﺶُ ‪.‬‬
‫ﺑﺮﺍﻗﺶ ﻭﰲ ﺃﻣﺜﺎﳍﻢ ﰲ ﺍﻟﺸﺆﻡ ‪ :‬ﻋﻠﻰ ﺃﻫﻠﻬﺎ ﺩﻟﱠ ْ‬
‫ﺶ ﻣﺮﱡﻭﺍ ﰲ ﺟﻮﻑ ﺍﻟﻠﻴﻞ ﻭﻫﻢ ﻻ ﻳﺸﻌُﺮﻭﻥ ﲟﻮﺿﻊ ﺍﳊﻲﱢ ﻓﺎﺳﺘﺪﻟﱡﻮﺍ ﻋﻠﻴﻬﻢ ﺑﻨُﺒﺎﺡ‬ ‫ﺖ ﻋﻠﻰ ﺟﻴ ﹴ‬
‫ﻭﺑَﺮﺍﻗﺶ ‪ :‬ﻛﻠﺒﺔ ﻧﺒﺤ ْ‬
‫ﺍﻟﻜﻠﺒﺔ ﻓﺎﺳﺘﺒﺎﺣﻮﻫﻢ ‪.‬‬
‫ﺍﳉﻦّ ﻭﺍﳊﻦّ ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﺪﱢﻳﻚ ‪ :‬ﺭﻭﻯِﺇﲰﺎﻋﻴ ﹸﻞ ﺍﳌﻜِﻲ ﻋﻦ ﺃﰊ ﻋَﻄﺎ ٍﺀ ﺍﻟﻌُﻄﺎﺭﹺﺩﻱ ﻗﺎﻝ ‪ :‬ﲰﻌﺖ ﺍﺑﻦ ﻋﺒﱠﺎﺱ‬
‫ﳉﻦّ ﻭﺍﻟُﺒﻘﹾﻊ ﻣﻨﻬﺎ ﺍﳊﻦّ ﻭﻳﻘﺎﻝ ﺇﻥﱠ ﺍﳊﻦﱠ ﺿَﻌﻔﺔ ﺍﳉﻦﱢ ﻛﻤﺎ ﺃﻥﱠ ﺍﳉﲏﱠ ﺇﺫﺍ ﻛﻔﺮ ﻭﻇﻠﹶﻢ‬
‫ﻳﻘﻮﻝ ‪ :‬ﺍﻟﺴﱡﻮﺩ ﻣﻦ ﺍﻟﻜﻼﺏ ﺍ ِ‬
‫ﻭﺗﻌﺪﱠﻯ ﻭﺃﻓﺴﺪ ﻗﻴﻞ ﺷﻴﻄﺎﻥ ﻭﺇﻥ ﻗﻮﻱ ﻋﻠﻰ ﺍﻟﺒﻨﻴﺎﻥ ﻭﺍﳊﻤﻞ ﺍﻟﺜﻘﻴﻞ ﻭﻋﻠﻰ ﺍﺳﺘﺮﺍﻕ ﺍﻟﺴﻤﻊ ﻗﻴﻞ ﻣﺎﺭﺩ ﻓﺈ ﹾﻥ ﺯﺍﺩ‬
‫ﻓﻬﻮ ﻋِﻔﺮﻳﺖ ﻓﺈﻥ ﺯﺍﺩ ﻓﻬﻮ ﻋﺒﻘﺮﻱّ ﻛﻤﺎ ﺃﻥﹼ ﺍﻟﺮﺟ ﹶﻞ ﺇﺫﺍ ﻗﺎﺗﻞ ﰲ ﺍﳊﺮﺏ ﻭﺃﻗﺪﻡ ﻭﱂ ﳛﺠﻢ ﻓﻬﻮ ﺍﻟﺸﺠﺎﻉ ﻓﺈﻥ ﺯﺍﺩ‬
‫ﻓﻬﻮ ﺍﻟﺒﻄﻞ ﻓﺈﹺﻥ ﺯﺍﺩ ﻗﺎﻟﻮﺍ ‪ :‬ﺑُﻬْﻤﺔ ﻓﺈﻥ ﺯﺍﺩ ﻗﺎﻟﻮﺍ ‪ :‬ﹶﺃ ﹾﻟﻴَﺲ ﻓﻬﺬﺍ ﻗﻮﻝ ﺃﰊ ﻋﺒﻴﺪﺓ ‪.‬‬
‫ﺾ ﺍﳌﻠﻮﻙ ﻟﻴﻜﺘﺘﺐ‬
‫ﲔ ﺃﺗﻰ ﺑﻌ َ‬ ‫ﳊﻦّ ﻭﺍﳉﻦﱠ ﺻِﻨﻔﺎﻥ ﳐﺘﻠﻔﺎﻥ ﻭﺫﻫﺒﻮﺍ ﺇﱃ ﻗﻮﻝ ﺍﻷﻋﺮﺍﰊ ﺣ َ‬ ‫ﻭﺑﻌﺾ ﺍﻟﻨﱠﺎﺱ ﻳﺰﻋﻢ ﺃﻥﱠ ﺍ ِ‬
‫ﺴَﺘ ِﻜﻦّ (‬
‫ﰲ ﺍﻟﺰﱠﻣْﻨَﻰ ﻓﻘﺎﻝ ﰲ ﺫﻟﻚ ‪ ) ( :‬ﺇﻥ ﺗﻜﺘﺒﻮﺍ ﺍﻟﺰﱠ ْﻣﻨَﻰ ﻓﺈﻧﱢﻲ ﹶﻟ َﺰ ِﻣ ْﻦ ** ﻣِﻦ ﻇﺎﻫﺮ ﺍﻟﺪﱠﺍ ِﺀ ﻭﺩﺍ ٍﺀ ﻣُ َ‬

‫ﻒ ﳒِﺎﺭُﻫ ْﻢ ِﺣﻦﱞ ﻭﺟﻦّ ( ﻣﺎ ﻭﺭﺩ ﻣﻦ ﺍﳊﺪﻳﺚ ﻭﺍﳋﱪ ﰲ ﻗﺘﻞ ﺍﻟﻜﻼﺏ‬

‫ﲔ ُﺗ ﹺﺮﻥﹼ ** ﳐﺘﻠ ِ‬
‫ﺖ ﺃﻫ ﻮﹺﻱ ﰲ ﺷﻴﺎﻃ َ‬
‫) ﺃﺑﻴ ُ‬
‫ﻭﻋﻦ ﺃﰊ ﻋﻨﺒﺴﺔ ﻋﻦ ﺃﰊ ﺍﻟﺰﺑﲑ ﻋﻦ ﺟﺎﺑﺮ ‪ :‬ﻗﺎﻝ ‪ :‬ﺃﻣﺮﻧﺎ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻘﺘﻞ ﺍﻟﻜﻼﺏ ﺣﱴ‬
‫ﺃﻥ ﺍﳌﺮﺃﺓ ﻟﺘﻘﺪﻡ ﺑﻜﻠﺒﻬﺎ ﻣﻦ ﺍﻟﺒﺎﺩﻳﺔ ﻓﻨﻘﺘﻠﻪ ﰒ ﻬﻧﺎﻧﺎ ﻋﻦ ﻗﺘﻠﻬﺎ ﻭﻗﺎﻝ ‪ :‬ﻋﻠﻴﻜﻢ ﺑﺎﻷﺳﻮﺩ ﺍﻟﺒﻬﻴﻢ ﺫﻱ ﺍﻟﻨﻜﺘﺘﲔ ﻋﻠﻰ‬
‫ﻋﻴﻨﻴﻪ ﻓﺈﻧﻪ ﺷﻴﻄﺎﻥ ‪.‬‬
‫ﻭﻋﻦ ﺃﰊ ﺍﻟﺰﺑﲑ ﻋﻦ ﺟﺎﺑﺮ ﻗﺎﻝ ‪ :‬ﺃﻣﺮﻧﺎ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻘﺘﻞ ﺍﻟﻜﻼﺏ ﻓﻜﻨﺎ ﻧﻘﺘﻠﻬﺎ ﻛﻠﻬﺎ ﺣﱴ‬
‫ﻗﺎﻝ ‪ :‬ﺇﻬﻧﺎ ﺃﻣﺔ ﻣﻦ ﺍﻷﻣﻢ ﻓﺎﻗﺘﻠﻮﺍ ﺍﻟﺒﻬﻴﻢ ﺍﻷﺳﻮﺩ ﺫﺍ ﺍﻟﻨﻜﺘﺘﲔ ﻋﻠﻰ ﻋﻴﻨﻴﻪ ﻓﺈﹺﻧﻪ ﺷﻴﻄﺎﻥ ﻭﻋﺒﺪ ﺍﻟﻠﹼﻪ ﻭﺃﺑﻮ ﺑﻜﺮ ﺍﺑﻨﺎ‬
‫ﻧﺎﻓﻊ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻭﻧﺎﻓﻊ ﻋﻦ ﺃﰊ ﺭﺍﻓﻊ ﻗﺎﻝ ‪ :‬ﺃﻣﺮَﱐ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃ ﹾﻥ ﺃﻗﺘ ﹶﻞ ﺍﻟﻜﻼﺏ ﻓ ﹸﻜﻨﱠﺎ‬
‫ﻧﻘُﺘﻠﹸﻬﺎ ﻓﺎﻧﺘﻬﻴﺖ ﺇﱃ ﻇﺎﻫﺮ ﺑﲏ ﻋﺎﻣﺮ ﻭﺇﺫﺍ ﻋﺠﻮﺯٌ ﻣﺴﻜﻴﻨﺔ ﻣﻌﻬﺎ ﻛﻠﺐ ﻭﻟﻴﺲ ﻗﺮﻬﺑﺎ ﺇﻧﺴﺎﻥ ﻓﻘﺎﻟﺖ ‪ :‬ﺍﺭﺟ ْﻊ ﺇﱃ‬
‫ﺐ ﻳُﺆﻧﹺﺴﲏ ﻭﻟﻴﺲ ﻗﺮﰊ ﺃﺣﺪ ﻓﺮﺟﻊ ﺇﻟﻴﻪ ﻓﺄﺧﱪﻩ ﻓﺄﻣﺮ ﺃﻥ ﻳﻘﺘ ﹶﻞ‬ ‫ﺍﻟﻨﱯﱢ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺄﺧﱪﻩ ﺃﻥﱠ ﻫﺬﺍ ﺍﻟﻜﻠ َ‬
‫ﻛﻠﺒﻬﺎ ﻓﻘﺘﻠﻪ ﻭﻗﺎﻝ ﰲ ﺣﺪﻳﺚ ﺁﺧﺮ ‪ :‬ﺇﻧﱠﻪ ﳌﱠﺎ ﻓﺮَﻍ ﻣﻦ ﻗﺘﻞ ﻛﻼﺏ ﺍﳌﺪﻳﻨﺔ ﻭﻗﺘ ﹺﻞ ﻛﻠﹾﺐ ﺍﳌﺮﺃﺓ ﻗﺎﻝ ‪ :‬ﺍﻵ ﹶﻥ ﺍﺳﺘﺮﺣْﺖ‬
‫ﱪ ﻋﻦ ﻗﺘﻞ ﲨﻴﻊ ﺍﻟﻜﻼﺏ ﰒﱠ ﺻﺢﱠ ﺍﳋﱪ ﺑﻨﺴﺦ ﺑﻌﻀﻪ ﻭﻗﺘﻞ ﺍﻷﺳﻮﺩ ﺍﻟﺒﻬﻴﻢ ﻣﻨﻬﺎ ﻣﻊ ﺍﳋﱪ‬ ‫ﻗﺎﻟﻮﺍ ‪ :‬ﻓﻘﺪ ﺻﺢﱠ ﺍﳋ ُ‬
‫ﺑﺄﻧﱠﻬﺎ ﻣﻦ ﺍﳉﻦّ ﻭﺍﳊﻦّ ﻭﺃﻥﱠ ﺃﻣﱠﺘﲔ ﻣُﺴِﺨﺘﺎ ﻭﳘﺎ ﺍﳊﻴﱠﺎﺕ ﻭﺍﻟﻜﻼﺏ ‪.‬‬

‫ﰒ ﺭﻭﻯ ﺍﻷﺷﻌﺚ ﻋﻦ ﺍﳊﺴﻦ ﻗﺎﻝ ‪ :‬ﻣﺎ ﺧﻄﹶﺐ ﻋﺜﻤﺎ ﹸﻥ ﺧُﻄﺒﹰﺔ ﺇﻻﹼ ﺃﻣ َﺮ ﺑﻘﺘْﻞ ﺍﻟﻜﻼﺏ ﻭﺫﺑﺢ ﺍﳊﻤﺎﻡ ﻭﻋﻦ ﺍﳊﺴﻦ‬
 ‫ﺏ ﻭﺍﺫﲝﻮﺍ ﺍﳊﻤﺎﻡ ‪.‬‬ ‫ﻗﺎﻝ ‪ :‬ﲰﻌﺖ ﻋﺜﻤﺎ ﹶﻥ ﺑﻦ ﻋﻔﱠﺎ ﹶﻥ ﻳﻘﻮﻝ ‪ :‬ﺍﻗﺘﻠﻮﺍ ﺍﻟﻜﻼ َ‬
‫ﻗﺎﻝ ‪ :‬ﻭﻗﺎﻝ ﻋﻄﺎﺀٌ ‪ :‬ﰲ ﻗﺘﻞ ﹶﻛﻠﹾﺐ ﺍﻟﺼﻴﺪ ﺇﺫﺍ ﻛﺎﻥ ﺻﺎﺋﺪﹰﺍ ﺃﺭﺑﻌُﻮﻥ ﺩﺭﳘﹰﺎ ﻭﰲ ﻛﻠﺐ ﺍﻟﺰﺭﻉ ﺷﺎﺓ ‪.‬‬

‫ﻣﺎ ﻭﺭﺩ ﻣﻦ ﺍﳊﺪﻳﺚ ﻭﺍﳋﱪ ﰲ ﺩﻳﺔ ﺍﻟﻜﻠﺐ‬

‫ﻭﺍﳊﺴﻦ ﺑﻦ ﻋﻤﺎﺭﺓ ﻋﻦ ﻳﻌﻠﻰ ﺑﻦ ﻋﻄﺎ ٍﺀ ﻋﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺣﺴﺎﻥ ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﻤﺮ ﻗﺎﻝ ‪ :‬ﻗﻀﻰ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﻛﻠﺐ ﺍﻟﺼﱠﻴ ِﺪ ﺑﺄﺭﺑﻌﲔ ﺩﺭﳘﹰﺎ ﻭﰲ ﻛﻠﺐ ﺍﻟﻐﻨﻢ ﺑﺸﺎﺓ ﻭﰲ ﻛﻠﺐ ﺍﻟﺰﺭﻉ ﺑ ﹶﻔﺮَﻕ ﻣﻦ ﻃﻌﺎﻡ‬
‫ﻭﰲ ﻛﻠﺐ ﺍﻟﺪﺍﺭ ﺑﻔﹶﺮَﻕ ﻣﻦ ﺗﺮﺍﺏ ﺣﻖﱠ ﻋﻠﻰ ﺍﻟﻘﺎﺗﻞ ﺃﻥ ﻳﺆﺩﱢﻳَﻪ ﻭ ُﺣﻖﱠ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﻟﺪﺍﺭ ﺃﻥ ﻳﻘﺒﹺﻀﻪ ‪.‬‬
‫ﻼ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﻣﻘﺪﺍﺭ ﺍﻟ ﹶﻔﺮَﻕ ‪.‬‬
‫ﻗﺎﻟﻮﺍ ‪ :‬ﻭﺍﻟﺘﺮﺍﺏ ﻻ ﻳﻜﻮﻥ ﻋﻘ ﹰ‬
‫ﻭﰲ ﻗﻮﻟﻪ ‪ :‬ﻭ ُﺣﻖﱠ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﻟﺪﺍﺭ ﺃﻥ ﻳﻘﺒﻀﻪ ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺃﻧّﻪ ﻋﻘﻮﺑﺔ ﻋﻠﻰ ﺍﲣﺎﺫﻩ ﻭﺃﻥ ﺫﻟﻚ ﻋﻠﻰ (‬
‫ﺍﻟﺘﺼﻐﲑ ﻷﻣﺮ ﺍﻟﻜﻠﺐ ﻭﲢﻘﲑﻩ ﻭﻋﻠﻰ ﻭﺟﻪ ﺍﻹﺭﻏﺎﻡ ﳌﺎﻟﻜﻪ ﻭﻟﻮ ﻛﺎﻥ ﻋﻮﺿﹰﺎ ﺃﻭ ﺛﻮﺍﺑﹰﺎ ﺃﻭ ﻛﺎﻥ ﰲ ﻃﺮﻳﻖ ﺍﻷﻣﻮﺍﻝ‬
‫ﺍﶈﺮﻭﺹ ﻋﻠﻴﻬﺎ ﳌﺎ ﺃ ﹾﻛﺮﹺﻩ ﻋﻠﻰ ﻗﺒﻀﻪ ﺃﺣﺪ ﻭﻟﻜﺎﻥ ﺍﻟﻌﻔﻮ ﺃﻓﻀﻞ ‪.‬‬

‫ﻣﺎ ﻭﺭﺩ ﻣﻦ ﺍﳊﺪﻳﺚ ﻭﺍﳋﱪ ﰲ ﺷﺄﻥ ﺍﻟﻜﻠﺐ‬

‫ﻗﺎﻝ ‪ :‬ﻭﺳﺌﻞ ﻋﻦ ﺍﻟﻜﻠﺐ ﻳﻜﻮﻥ ﰲ ﺍﻟﺪﺍﺭ ﻭﰲ ﺍﻟﺪﺍﺭ ﻣَﻦ ﻫﻮ ﻟﻪ ﻛﺎﺭﻩ ‪.‬‬

‫ﺍﺑﻦ ﺃﰊ ﻋَﺮﻭﺑﺔ ﻋﻦ ﻗﹶﺘﺎﺩﺓ ﻋﻦ ﺃﰊ ﺍﳊﻜﻢ ‪ :‬ﺃﻥﹼ ﺍﺑ َﻦ ﻋﻤﺮ ﺳﺌﻞ ﻋﻦ ﺫﻟﻚ ﻓﻘﺎﻝ ‪ :‬ﺍﳌﺄﹶﺛ ُﻢ ﻋﻠﻰ ﺭ ﺏﱢ ﺍﻟﺪﱠﺍﺭ ﺍﻟﺬﻱ‬
‫ﳝﻠﻜﻬﺎ ‪.‬‬
‫ﺿﺮْﻉ ﻭﻻ ﺻَﻴﺪ َﻧﻘﹶﺺ ﻣﻦ ﺃﺟﺮﻩ ﻛﻞﱠ ﻳﻮﻡ ﻗﲑﺍﻁ‬ ‫ﻭﻋﻦ ﺍﺑﻦ ﻋُﻤﺮ ﻗﺎﻝ ‪ :‬ﻣﻦ ﺍﺗﱠﺨﺬ ﻛﻠﺒﹰﺎ ﻟﻴﺲ ﺑﻜﻠﺐ ﺯَﺭْﻉ ﻭﻻ َ‬
‫ﻓﻘﺎﻝ ﺭﺟﻞ ‪ :‬ﻓﺈﻥ ﺍﲣﺬﻩ ﺭﺟﻞﹲ ﻭﻫﻮ ﻛﺎﺭﻩ ﻗﺎﻝ ‪ :‬ﺇﻧﱠﻤﺎ ﺇﲦﻪ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﻟﺪﺍﺭ ‪.‬‬
‫ﺻﺪَﻗﺔ ﺑﻦ ﹶﻃ ْﻴﺴَﻠﺔ ﺍﳌﺎﺯﱐﹼ ﻗﺎﻝ ‪ :‬ﺳﺄﻟﺖ ﺍﳊﺴﻦ ﻗﻠﺖ ‪ :‬ﺇﻥﱠ ﺩﻭﺭَﻧﺎ ﰲ ﺍﳉﺒّﺎﻥ ﻭﻫﻲ ﻣُ ْﻌ ﻮﹺﺭﺓ ﻭﻟﻴﺲ ﻭﻋﻦ ﺍﺑﻦ ﺃﰊ‬
‫ﻭ َ‬
‫ﺃﹸﻧﻴﺴﺔ ﻋﻦ ﺳﺎﱂ ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ :‬ﻣﻦ ﺍﻗَﺘﻨَﻰ ﻛﻠﺒﹰﺎ ﺇﻻﱠ ﻛﻠﺐ ﺻﻴ ٍﺪ ﺃﻭ ﻛﻠﺐ‬
‫ﻣﺎﺷﻴﺔ ﻧﻘﺺ ﻣﻦ ﺃﺟﺮﻩ ﻛﻞﱠ ﻳﻮﻡ ﻗﲑﺍﻃﺎﻥ ‪.‬‬
‫ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻋﻦ ﺍﻟﻨﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ :‬ﻣﻦ ﺍﻗﺘﲎ ﻛﻠﺒﹰﺎ ﻓﺈﻧﱠﻪ ﻳﻨﻘﺺ ﻣﻦ ﻋﻤﻠﻪ ﻛﻞﱠ ﻳﻮﻡ ﻗﲑﺍﻁ ‪.‬‬
‫ﻭﻳﻮﻧﺲ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺇﺳﺤﺎﻕ ﻗﺎﻝ ‪ :‬ﺣﺪﺛﻨﺎ ُﻫﻨَﻴ َﺪ ﹸﺓ ﺑﻦ ﺧﺎﻟﺪ ﺍﳋﺰﺍﻋﻲ ﻗﺎﻝ ‪ :‬ﺍﻧﻄﻠﻘﺖ ﻣﻊ ﻧﻔ ﹴﺮ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ‬
‫ﻼ ﻣﻦ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻧﻌﻮ ُﺩ ﺭﺟ ﹰ‬

‫ﺍﻷﻧﺼﺎﺭ ﻓﻠﻤﱠﺎ ﺍﻧﺘَﻬﻮﺍ ﺇﱃ ﺑﺎﺏ ﺍﻟﺪﺍﺭ ﺛﺎﺭﺕ ﺃﻛﻠﹸﺐٌ ﰲ ﻭﺟﻮﻩ ﺍﻟﻘﻮﻡ ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ ‪ :‬ﻣﺎ ﻳُﺒﻘﻲ ﻫﺆﻻ ِﺀ ﻣﻦ‬
‫ﺐ ﻣﻨﻬﺎ ﻳﻨﻘﹸﺺ ﻗﲑﺍﻃﹰﺎ ﰲ ﻛﻞﱢ ﻳﻮ ﹴﻡ ‪.‬‬
‫ﻋﻤﻞ ﻓﻼ ٍﻥ ﺷﻴﺌﹰﺎ ﻛ ﱡﻞ ﻛﻠ ﹴ‬
‫ﺐ ﺻﻴ ٍﺪ ﻭﻻ‬
‫ﺲ ﺑﻜﻠ ﹺ‬ ‫ﻫﺸﺎﻡ ﺑﻦ ﺣﺴﺎﻥ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ‪ :‬ﻣﻦ ﺍﲣﺬ ﻛﻠﺒﹰﺎ ﻟﻴ َ‬
‫ﻁ ﻣﺜ ﹸﻞ ﺟﺒﻞ ﺃﺣُﺪ ‪.‬‬ ‫ﺯﺭْﻉ ﻭﻻ ﺿَﺮْﻉ ﻓﺈﻧﻪ ﻳﻨﻘﹸﺺ ﻣﻦ ﺃﺟﺮﻩ ﻛﻞﱠ ﻳﻮﻡ ﻗﲑﺍﻁﹲ ﻭﺍﻟﻘﲑﺍ ﹸ‬
‫ﻳﻮﻧﺲ ﻋﻦ ﺃﰊ ﺇﺳﺤﺎﻕ ﻋﻦ ﳎﺎﻫﺪ ﻗﺎﻝ ‪ :‬ﺃﻗﺒﻞ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﺣﺘﱠﻰ ﻧﺰﻝ ﻧﺎﺣﻴﺔ ﻣﻜﱠﺔ ﻭﻛﺎﻧﺖ‬
‫ﺖ ﺑﺮﻋﺎﺋﻬﺎ ﻭﻛﻼﻬﺑﺎ ﻓﻘﺪ‬
‫ﺖ ﺇﱄﱠ ﺍﻟﻐﻨَﻢ ﻓﺎﺳﺘﺄﻧﺴ ُ‬
‫ﺕ ﻳﻮﻡ ﻗﺎﻟﺖ ﻟﻪ ‪ :‬ﻟﻮ ﺃﺭﺳﻠ َ‬‫ﺍﻣﺮﺃ ﹸﺓ ﻋﻢﱟ ﻟﻪ ﻬﺗﺎﺩﻳﻪ ﻓﻠﻤﺎ ﻛﺎﻧﺖ ﺫﺍ َ‬
 ‫ﺖ ﻗﺎﺻﻴﺔ ﻓﻘﺎﻝ ‪ :‬ﻟﻮﻻ ﻛﻼﺑُﻬﺎ ﻟﻔﻌﻠﺖُ ﺇﻥﱠ ﺍﳌﻼﺋﻜﹶﺔ ﻻ ﺗﺪﺧ ﹸﻞ ﺩﺍﺭﹰﺍ ﻓﻴﻬﺎ ﻛﻠﺐ ‪.‬‬ ‫ﻧﺰﻟ ُ‬
‫ﳊﻦّ ﻣﻦ ﺿَﻌﻔﺔ‬
‫ﳊﻦّ ﻭﺇﻥﹼ ﺍ ِ‬
‫ﺍﻟﺜﻮﺭﻱﱡ ﻋﻦ ﲰﺎﻙ ﺑﻦ ﺣﺮﺏ ﺃﻥﱠ ﺍﺑ َﻦ ﻋﺒﺎﺱ ﻗﺎﻝ ﻋﻠﻰ ﻣِﻨﱪ ﺍﻟﺒﺼﺮﺓ ‪ :‬ﺇﻥﱠ ﺍﻟﻜﻼﺏ ﻣﻦ ﺍ ِ‬
‫ﺲ ﺳﻮﺀ (‬
‫ﺍﳉﻦ ﻓﺈﺫﺍ ﻏﺸﻴﻜﻢ ﻣﻨﻬﺎ ﺷﻲﺀٌ ﻓﺄﻟﻘﹸﻮﺍ ﺇﻟﻴﻬﺎ ﺷﻴﺌﹰﺎ ﺃﻭ ﺍﻃﺮﺩﻭﻩ ﻓﺈﻥﱠ ﳍﺎ ﺃﹶﻧﻔﹸ َ‬
‫ﻭ ﻫُﺸﻴﻢ ﻋﻦ ﺍﳌﻐﲑﺓ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻗﺎﻟﻮﺍ ‪ :‬ﱂ ﻳﻜﻮﻧﻮﺍ ﻳﻨﻬَﻮﻧﻨﺎ ﻋﻦ ﺷﻲﺀ ﻣﻦ ﺍﻟﻠﻌﺐ ﻭﳓ ُﻦ ﻏﻠﻤﺎﻥ ﺇﻻﱠ ﺍﻟﻜﻼﺏ ‪.‬‬
‫ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﺪﻳﻚ ‪ :‬ﺭﻭﻯ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺃﰊ ﳛﲕ ﺍﻷﺳﻠﻤﻲّ ﻋﻦ ﳏﻤّﺪ ﺑﻦ ﺍﳌﻨﻜﺪِﺭ ﻋﻦ ﺭﺑﻴﻌﺔ ﺑﻦ ﺃﰊ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‬
‫ﻗﺎﻝ ‪ :‬ﺗﻘﺎﻣﺮ ﺭﺟُﻼﻥ ﻋﻠﻰ ﻋﻬﺪ‬

‫ﺕ ﺑﻘﺘﻞ ﺃﻣﱠ ٍﺔ ﻣﻦ ﺍﻷﻣﻢ ﺗﺴﺒﱢﺢ ﺍﻟﻠﹼﻪ‬

‫ﻋُﻤﺮ ﺑﺪﻳﻜﲔ ﻓﺄﻣﺮ ﻋﻤﺮ ﺑﺎﻟﺪﻳﻜﺔ ﺃﻥ ُﺗ ﹾﻘﺘَﻞ ﻓﺄﺗﺎﻩ ﺭﺟﻞﹲ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻓﻘﺎﻝ ‪ :‬ﺃﻣﺮ َ‬
‫ﺗﻌﺎﱃ ﻓﺄﻣﺮ ﺑﺘﺮﻛﻬﺎ ‪.‬‬
‫ﻭﻋﻦ ﻗﹶﺘﺎﺩﺓ ﺃﻥﹼ ﺃﺑﺎ ﻣﻮﺳﻰ ﻗﺎﻝ ‪ :‬ﻻ ﺗﺘﱠﺨﺬﻭﺍ ﺍﻟﺪﱠﺟﺎﺝ ﰲ ﺍﻟﺪﱡﻭﺭ ﻓﺘﻜﻮﻧﻮﺍ ﺃﻫﻞ ﻗﺮﻳﺔ ﻭﻗﺪ ﲰﻌﺘﻢ ﻣﺎ ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ‬
‫ﰲ ﺃﻫﻞ ﺍﻟﻘﺮﻯ ‪ :‬ﹶﺃ ﹶﻓﹶﺄ ِﻣ َﻦ ﹶﺃ ْﻫﻞﹸ ﺍﻟﹾﻘﹸﺮَﻯ ﹶﺃ ﹾﻥ َﻳﺄﹾِﺗَﻴﻬُﻢْ َﺑ ﹾﺄ ُﺳﻨَﺎ َﺑﻴَﺎﺗﹰﺎ َﻭ ُﻫ ْﻢ ﻧَﺎِﺋﻤُﻮ ﹶﻥ ‪.‬‬
‫ﻭﻫﺬﺍ ﻋﻨﺪﻱ ﻣﻦ ﺃﰊ ﻣﻮﺳﻰ ﻟﻴﺲ ﻋﻠﻰ ﻣﺎ ﻳﻈﻨﱡﻪ ﺍﻟﻨﺎﺱ ﻷﻥﹼ ﺗﺄﻭﻳﻠﻪ ﻫﺬﺍ ﻟﻴﺲ ﻋﻠﻰ ﻭﺟﻪ ﻭﻟﻜﻨﱠﻪ ﻛﺮﹺﻩ ﻟﻠﻔﹸﺮﺳﺎﻥ‬
‫ﺏ ﺍﻟﺘﻌﻴﱡﺶ ﻣﻊ ﺣﺎﺟﺘﻪ ﻳﻮﻣﺌﺬ ﺇﱃ ﺗﻔﺮﱡﻏِﻬﻢ ﳊﺮﻭﺏ ﺍﻟﻌﺠﻢ‬ ‫ﻭﺭﺟﺎ ﹺﻝ ﺍﳊﺮﺏ ﺍﲣﺎ ﹶﺫ ﻣﺎ ﻳﺘّﺨﺬﻩ ﺍﻟﻔﻼﱠﺡ ﻭﺃﺻﺤﺎ ُ‬
‫ﻭﺃﺧْﺬﻫﻢ ﰲ ﺗﺄ ﻫﱡﺐ ﺍﻟﻔﹸﺮﺳﺎﻥ ﻭﰲ ﺩُﺭْﺑﺔ ﺭﺟﺎﻝ ﺍﳊﺮﺏ ﻓﺈﻥ ﻛﺎﻥ ﺫﻫﺐ ﺇﱃ ﺍﻟﺬﻱ ﻳﻈ َﻬﺮُ ﰲ ﺍﻟﻠﻔﻆ ﻓﻬﺬﺍ ﺗﺄﻭﻳﻞﹲ‬
‫ﻣﺮﻏﻮﺏ ﻋﻨﻪ ‪.‬‬
‫ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ﻟﺼﺎﺣﺐ ﺍﻟﺪﻳﻚ ‪ :‬ﻓﻘﺪ ﺃﻣﺮ ُﻋﻤَﺮ ﺑﻘﺘﻞ ﺍﻟﺪﱢﻳَﻜﺔ ﻭﱂ ﻳﺴﺘﺜ ﹺﻦ ﻣﻨﻬﺎ ﺷﻴﺌﹰﺎ ﺩﻭﻥ ﺷﻲﺀ ﻭﻬﻧﻰ ﺃﺑﻮ‬
‫ﻣﻮﺳﻰ ﻋﻦ ﺍﲣﺎﺫ ﺍﻟﺪﺟﺎﺝ ﻭﱂ ﻳﺴﺘﺜﻦ ﻣﻨﻬﺎ ﺷﻴﺌﹰﺎ ﺩﻭﻥ ﺷﻲﺀ ﻭﺍﻟﺪﱢﻳﻜ ﹸﺔ ﺗﺪﺧﻞ ﰲ ﻫﺬﺍ ﺍﻻﺳﻢ ﻭﺍﺳﻢ ﺍﻟﺪﱠﺟﺎﺝ ﳚﻤﻌﻬﺎ‬
‫ﲨﻴﻌﹰﺎ ﻭﺭﻭﻳﺘﻢ ﰲ ﻗﺘﻞ ﺍﳊﻤﺎﻡ ﻣﺜ ﹶﻞ ﺭﻭﺍﻳﺘﻜﻢ ﰲ ﻗﺘﻞ ﺍﻟﻜﻼﺏ ﻭﱂ ﺃﺭﻛﻢ ﺭﻭﻳﺘﻢ ﺃﻥﹼ ﺍﳊﻤﺎﻡ ِﻣﺴْﺦ ﻭﻻ ﺃﻥﱠ ﺑﻌﻀَﻪ ﻣﻦ‬
‫ﺍﳉﻦ ﻭﺑﻌﻀﻪ ﻣﻦ ﺍﳊِﻦ ﻭﻻ ﺃﻥﱠ ﺃﻣﺘﲔ ﻣﺴﺨﺘﺎ ﻭﻛﺎﻥ ﺃﺣﺪﳘﺎ ﺍﳊﻤﺎﻡ ﻭﺯﻋﻤﺘﻢ ﺃﻥﱠ ﻋﻤﺮ ﺇﻧﱠﻤﺎ ﺃﻣﺮ ﺑﻘﺘﻞ ﺍﻟﺪﱢﻳَﻜﺔ ﺣﲔ‬
‫ﺏ ﺍﳌﺪﻳﻨﺔ ﰲ ﺗﻠﻚ ﺍﻷﻳﱠﺎﻡ ﻛﺜﹸﺮ ﻓﻴﻬﺎ ﺍﻟ َﻌﻘﹸﻮﺭ ﻭﺃﻛﺜﺮ ﺃﻫﻠﹸﻬﺎ ﻣﻦ ﺍﳍِﺮﺍﺵ ﻬﺑﺎ‬
‫ﻛﺮﻩ ﺍﳍِﺮﺍﺵ ﻬﺑﺎ ﻭﺍﻟﻘﻤﺎﺭ ﻬﺑﺎ ﻓﻠﻌﻞﱠ ﻛﻼ َ‬
‫ﻭﺍﻟﻘﻤﺎﺭ ﻓﻴﻬﺎ ﻭﻗﺪ ﻋﻠﻤﺘﻢ ﺃﻥﹼ ﻭﻻﺓ ﺍﳌﺪﻳﻨﺔ ﺭﺑﱠﻤﺎ َﺩﻣَﺮﻭﺍ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﳊﻤﺎﻡ ﺇﺫﺍ ﺧﻴﻒ ِﻗَﺒﻠﹶﻪ‬

‫ﺍﻟﻘِﻤﺎﺭ ﻭﻇﻨﱡﻮﺍ ﺃﻧﻪ ﺍﻟﺸﱠﺮَﻑ ﻭﺫﻛﺮﻭﺍ ﻋﻨﻪ ﺍﻟﺮﱠ ْﻣ َﻲ ﺑﺎﻟﺒُﻨﺪﻕ ﻭﺧﺪﻳﻌ ﹶﺔ ﺃﻭﻻﺩﻫﻢ ﺑﺎﻟﻔﺮﺍﺥ ﻓﻤﺎ ﺑﺎﻟﻜﻢ ﱂ ﺗُﺨﺮﱢﺟﻮﺍ‬
‫ﺏ ﻣﻦ ﺍﻟﺘﺄﻭﻳﻞ ﻭﺍﻟﻌﺬﹾﺭ ﻣﺜ ﹶﻞ ﺍﻟﺬﻱ ﺧﺮﱠﺟﺘﻢ ﻟﻠﺤﻤﺎﻡ ﻭﺍﻟﺪﻳﻜﺔ ‪.‬‬
‫ﻟﻠﻜﻼ ﹺ‬
‫ﺍﳌﺴﺦ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻭﺭﻭﻳﺘﻢ ﰲ ﺍﳉﺮﱠﻱﱢ ﻭﺍﻟﻀﱢﺒﺎﺏ ﺃﻬﻧﻤﺎ ﻛﺎﻧﺘﺎ ﺃﻣﱠﺘﲔ ﻣُﺴﺨﺘﺎ ﻭﺭﻭﻯ ﺑﻌﻀﻬﻢ ﰲ ﺍﻹﺭْﺑﻴﺎﻧﺔ ﺃﻧﱠﻬﺎ‬
‫ﻼ ﻋﻠﻰ ﹺﺟﻨْﺲ‬ ‫ﺾ ﺧﻴﻮﻃﻬﺎ ﻟﺘﻜﻮﻥ ﻋﻼﻣ ﹰﺔ ﳍﺎ ﻭﺩﻟﻴ ﹰ‬
‫ﻛﺎﻧﺖ ﺧﻴّﺎﻃﺔ ﺗﺴﺮﹺﻕ ﺍﻟﺴﱡﻠﻮﻙ ﻭﺃﻧﱠﻬﺎ ُﻣﺴِﺨﺖ ﻭﺗﺮﻙ ﻋﻠﻴﻬﺎ ﺑﻌ ُ‬
‫ﺳﺮﻗﺘﻬﺎ ﻭﺭﻭﻳﺘﻢ ﰲ ﺍﻟﻔﺄﺭﺓ ﺃﻧﱠﻬﺎ ﻛﺎﻧﺖ ﻃﺤّﺎﻧﺔ ﻭﰲ ﺳُﻬﻴﻞ ﺃﻧّﻪ ﻛﺎﻥ ﻋﺸّﺎﺭﹰﺍ ﺑﺎﻟﻴﻤﻦ ﻭﰲ ﺍﳊﻴﱠﺔ ﺃﻧّﻬﺎ ﻛﺎﻧﺖ ﰲ ﺻﻮﺭﺓ‬
‫ﺟَﻤَﻞ ﻭﺃﻥﱠ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻋﺎﻗﺒﻬﺎ ﺣﱴ ﻻﻃﹶﻬﺎ ﺑﺎﻷﺭﺽ ﻭﻗﺴﻢ ﻋﻘﺎﺑَﻬﺎ ﻋﻠﻰ ﻋﺸﺮﺓ (‬
‫ﺃﻗﺴﺎﻡ ﺣﲔ ﺍﺣﺘﻤﻠﺖ ﺩﺧﻮ ﹶﻝ ﺇﹺﺑﻠﻴﺲ ﰲ ﺟﻮﻓﻬﺎ ﺣﺘﱠﻰ ﻭَﺳ ﻮَﺱ ﺇﱃ ﺁﺩﻡ ِﻣ ْﻦ ﻓِﻴﻬﺎ ﻭﻗﻠﺘﻢ ﰲ ﺍﻟ َﻮﺯَﻏﺔ ﻭﰲ ﺍﳊﻜﺄﺓ ﻣﺎ‬
‫ﺏ ﺃﻣّﺔﹲ ﻣﻦ‬
‫ﺢ ﺍﻟﺘﺄﻭﻳﻞ ﻭﺯﻋﻤﺘﻢ ﺃﻥﱠ ﺍﻟﻜﻼ َ‬
‫ﻗﻠﺘﻢ ﻭﺯﻋﻤﺘﻢ ﺃﻥﹼ ﺍﻹﺑﻞ ﺧُﻠِﻘﹶﺖ ﻣﻦ ﺃﻋﻨﺎﻥ ﺍﻟﺸﻴﺎﻃﲔ ﻭﺗﺄ ﻭّﻟﺘﻢ ﰲ ﺫﻟﻚ ﺃﻗﺒ َ‬
‫ﺐ ﻗِﻔﺎﺭ ﻭﺑﻪ ﻳُﻀﺮَﺏ‬
‫ﺐ ﺃﺣﻖﱡ ﺑﺄﻥ ﻳﻜﻮﻥ ﺷﻴﻄﺎﻧﹰﺎ ﻣﻦ ﺍﻟﻜﻠﺐ ﻷﻧﱠﻪ ﻭﺣﺸﻲﱞ ﻭﺻﺎﺣ ُ‬ ‫ﺍﳉﻦّ ﻣُﺴﺨﺖ ﻭﺍﻟﺬﺋ ُ‬
 ‫ﰲ ﻣﻨﺎﺻﺢ‬‫ﺐ ﺩﻳﺎﺭ ﻭﺑﻪ ﻳُﻀ َﺮﺏُ ﺍﳌﺜﻞ ﻭﺍﻟﺬﺋﺐ ﺧَﺘُﻮﺭ ﻏﺪّﺍﺭ ﻭﺍﻟﻜﻠﺐ ﻭ ﱞ‬‫ﺍﳌﺜﻞ ﰲ ﺍﻟﺘﻌﺪﱢﻱ ﻭﺍﻟﻜﻠﺐ ﺃﻟﻮﻑٌ ﻭﺻﺎﺣ ُ‬
‫ﺐ ﻣﻨﺎﻓﻌُﻪ ﻓﺎﺿﻠﺔﹲ ﻋﻠﻰ‬
‫ﺏ ﻣُﻘﺎ َﻡ ﺍﻟﺴﱠﻨﺎﻧﲑ ﻟﻠﻔﺄﺭ ﻭﺍﻟﺬﺋﺐ ﻣﻀﺮﱠﺓﹲ ﻛﻠﱡﻪ ﻭﺍﻟﻜﻠ ُ‬
‫ﺱ ﰲ ﺍﻟﺪّﻯ ﺍﺭ ﺍﻟﻜﻼ َ‬
‫ﻭﻗﺪ ﺃﻗﺎﻡ ﺍﻟﻨﺎ ُ‬
‫ﻣﻀﺎﺭﱢﻩ ﺑﻞ ﻫﻲ ﻏﺎﻟﺒﺔ ﻋﻠﻴﻬﺎ ﻭﻏﺎﻣﺮﺓﹲ ﳍﺎ ﻭﻫﺬﻩ ﺻﻔﺔ ﲨﻴ ﹺﻊ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺍﻟﻨﺎﻓﻌﺔ ‪.‬‬
‫ﻼ ﻭﺍﻟﻘﻀﺎﺓ ﻭﺍﻟﻔﻘﻬﺎ ُﺀ ﻭﺍﻟ ُﻌﺒﱠﺎﺩ ﻭﺍﻟ ﻮُﻻﺓ ﻭﺍﻟﻨﱡﺴﱠﺎﻙ ﺍﻟﺬﻳﻦ ﻳﺄﻣﺮﻭﻥ‬‫ﻭﺍﻟﻨﺎﺱ ﱂ ﻳُﻄﺒﹺﻘﻮﺍ ﻋﻠﻰ ﺍﺗﱢﺨﺎﺫﻫﺎ ﻋﺒَﺜﹰﺎ ﻭﻻ ﺟ ْﻬ ﹰ‬
‫ﺑﺎﳌﻌﺮﻭﻑ ﻭﻳﻨﻬَﻮﻥ ﻋﻦ ﺍﳌﻨﻜﺮ ﻭﺍﶈَﺘﺴِﺒﺔ ﻭﺃﺻﺤﺎﺏ ﺍﻟﺘﻜﻠﱡﻒ ﻭﺍﻟﺘﺴﻠﻴﻢ ﲨﻴﻌﹰﺎ ﱂ ﻳﻄﺒﻘﻮﺍ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﻨﱠﻜِﲑ ﻋﻠﻰ ﻣﺎ‬
‫ﺏ ﺑﺄﻋﻴﺎﻬﻧﺎ ﰲ‬
‫ﻳﺸﺎﻫﺪﻭﻧﻪ ﻣﻨﻬﺎ ﰲ ﺩﻭ ﹺﺭ َﻣ ْﻦ ﻻ ﻳﻌﺼﻴﻬﻢ ﻭﻻ ﳝﺘﻨﹺﻊ ﻋﻠﻴﻬ ْﻢ ﺇﻻﹼ ﻭﻗﺪ ﻋَﻠِﻤﻮﺍ ﺃﻧﱠﻪ ﻗ ْﺪ ﻛﺎﻥ ﻟﻘﺘ ﹺﻞ ﺍﻟﻜﻼ ﹺ‬
‫ﺱ ﰲ ﲨﻴﻊ ﺃﻗﻄﺎ ﹺﺭ ﺍﻷﺭﺽ ﻻ ﻳُﺠﻤِﻌﻮﻥ ﻋﻠﻰ ﻣﺴﺎﳌ ِﺔ ﺃﺻﺤﺎﺏ ﺍﳌﻌﺎﺻﻲ ﺍﻟﺬﻳﻦ ﻗﺪ‬ ‫ﺫﻟﻚ ﺍﻟﺪﱠﻫﺮ ﻣﻌﲎ ﻭﺇﻻﱠ ﻓﺎﻟﻨﱠﺎ ُ‬
‫ﺧﻠﻌﻮﺍ ﻋُﺬﹸﺭَﻫﻢ ﻭﺃﺑﺮﺯﻭﺍ ﺻَﻔﺤﺘَﻬﻢ ﺑﻞ ﻣﺎ ﺗﺮﻯ ﺧﺼﻤﹰﺎ ﻳﻄﻌﻦ ﻋﻠﻰ ﺷﺎﻫ ٍﺪ ﻋﻨ َﺪ ﻗﺎﺽ ﺑﺄﻥﱠ ﰲ ﺩﺍﺭﻩ ﻛﻠﺒﹰﺎ ﻭﻻ َﺗﺮَﻯ‬
‫َﺣﻜﹶﻤﺎ ﻳﺮﺩﱡ ﺑﺬﻟﻚ ﺷﻬﺎﺩﺓ ﺑﻞ ﻟﻮ ﻛﺎﻥ ﺍﺗﱢﺨﺎ ﹸﺫ ﺍﻟﻜﻼﺏ ﻣﺄﻣﻮﺭﹰﺍ ﺑﻪ ﻟﹶﻤﺎ ﻛﺎﻥ ﺇﻻﹼ ﻛﺬﻟﻚ ‪.‬‬
‫ﻭﻟﻮ ﺃﻧﱠﻜﻢ ﲪﻠﺘﻢ ﺣﻜﻢ ﲨﻴﻊ ﺍﳍﹶﺪﺍﻫﺪ ﻋﻠﻰ ﺣﻜﻢ ﻫﺪﻫﺪ ﺳﻠﻴﻤﺎﻥ ﻭﲨﻴ َﻊ ﺍﻟﻐﺮﺑﺎﻥ ﻋﻠﻰ ﺣﻜﻢ ﻏﹸﺮﺍﺏ ﻧﻮﺡ ﻭﲨﻴ َﻊ‬
‫ﲑ ﻋﻠﻰ ﺣﻜﻢ ﲪﺎﺭ‬ ‫ﺍﳊﻤﺎﻡ ﻋﻠﻰ ﺣﻜﻢ ﲪﺎﻣﺔ ﺍﻟﺴﻔﻴﻨﺔ ﻭﲨﻴ َﻊ ﺍﻟﺬﺋﺎﺏ ﻋﻠﻰ ﺣﻜﻢ ﺫﺋﺐ ﺃﹸﻫﺒﺎﻥ ﺑﻦ ﺃﻭﺱ ﻭﲨﻴ َﻊ ﺍﳊﻤ ﹺ‬
‫ُﻋﺰَﻳﺮ ﻟﻜﺎﻥ ﺫﻟﻚ ﺣﻜﻤﹰﺎ ﻣﺮﺩﻭﺩﹰﺍ ‪.‬‬
‫ﺃﻣﻮﺭ ﺣﺪﺛﺖ ﰲ ﺩﻫﺮ ﺍﻷﻧﺒﻴﺎﺀ‬

‫ﻭﻗﺪ ﻧﻌﺮﹺﺽ ﳋﺼﺎﺋﺺ ﺍﻷﻣﻮﺭ ﺃﺳﺒﺎﺏٌ ﰲ ﺩﻫﺮ ﺍﻷﻧﺒﻴﺎ ِﺀ ﻭﻧﺰﻭﻝ ﺍﻟﻮﺣﻲ ﻻ ﻳﻌﺮﺽ ﻣﺜﻠﹸﻬﺎ ﰲ ﻏﲑ ﺯﻣﺎﻬﻧﻢ ‪ :‬ﻗﺪ ﻛﺎﻥ‬
‫ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﳝﺸﻲ ﰲ ﺍﻷﺭﺽ ﻋﻠﻰ ﺻﻮﺭﺓ ﺩِﺣﻴ ﹶﺔ ﺍﻟﻜﹶﻠﱯّ ﻭﻛﺎﻥ ﺇﺑﻠﻴﺲ ﻳﺘﺮﺍﺀﻯ ﰲ ﺍﻟﺴﱢﻜﻚ ﰲ ﺻﻮﺭﺓ‬
‫ﺳُﺮَﺍﻗﺔ ﺍ ﹸﳌ ْﺪﳉِﻲ ﻭﻇﻬﺮ ﰲ ﺻﻮﺭﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻨﱠﺠْﺪﻱ ﻭﻣﺜﻞ ﻫﺬﺍ ﻛﺜﲑ ‪.‬‬
‫ﻣﺎ ﻳﺴﻤﻰ ﺷﻴﻄﺎﻧﹰﺎ ﻭﻟﻴﺲ ﺑﻪ ﻓﺈ ﹾﻥ ﺯﻋﻤﺘﻢ ﺃﻥﹼ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻧ ﹶﻈ َﺮ ﺇﱃ ﺭﺟ ﹴﻞ ﻳﺘﺒﻊ ﲪﺎﻣﹰﺎ ﻃﻴﱠﺎﺭﹰﺍ ﻓﻘﺎﻝ ‪:‬‬
‫ﺷﻴﻄﺎﻥﹲ ﻳﺘﺒﻊ ﺷَﻴﻄﺎﻧﹰﺎ ﻓﺨﺒﱢﺮﻭﻧﺎ ﻋﻤﻦ ﻳﺘﺨﺬ ﺍﳊﻤﺎﻡ ﻣﻦ ﺑﲔ ﲨﻴﻊ ﺳﻜﺎﻥ ﺍﻵﻓﺎﻕ ﻭﻧﺎﺯﻟ ِﺔ ﺍﻟﺒُﻠﺪﺍﻥ ﻣﻦ ﺍﳊﺮﻣﻴﱢﲔ‬
‫ﲔ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ﻭﺃﻧﱠﻬﻢ ﻣﻦ ﳒﻞ (‬ ‫ﻭﺍﻟﺒﺼﺮﻳﱢﲔ ﻭﻣﻦ ﺑﲏ ﻫﺎﺷﻢ ﺇﱃ ﻣﻦ ﺩﻭﻧَﻬﻢ ﺃﺗﺰﻋﻤﻮﻥ ﺃﻧﱠﻬﻢ ﺷﻴﺎﻃ ُ‬
‫ﺍﻟﺸﻴﺎﻃﲔ ﺃﻭ ﺗﺰﻋﻤﻮﻥ ﺃﻧﱠﻬﻢ ﻛﺎﻧﻮﺍ ﺇﻧﺴﹰﺎ ﻓ ُﻤﺴِﺨﻮﺍ ﺑﻌ ُﺪ ﹺﺟﻨّﹰﺎ ﺃﻡ ﻳﻜﻮﻥ ﻗﻮﻟﻪ ﻟﺬﻟﻚ ﺍﻟﺮﺟﻞ ﺷﻴﻄﺎﻥ ﻋﻠﻰ ﻣﺜﻞ ﻗﻮﻟﻪ‬
‫ﳉﻦﱢ ﻭَﺍﻹﻧْﺲ ﻭﻋﻠﻰ ﻗﻮﻝ ﻋﻤﺮ ‪ :‬ﻷَﻧﺰﹺﻋﻦﱠ ﺷﻴﻄﺎﻧَﻪ ﻣﻦ ﻧُﻌﺮﺗِﻪ ﻭﻋﻠﻰ ﻗﻮﻝ ﻣﻨﻈﻮﺭ ﺑﻦ ﺭﻭﺍﺣﺔ ‪ ) :‬ﻓﻠﻤﺎ‬ ‫ﲔﺍ ِ‬
‫َﺷﻴَﺎ ِﻃ َ‬
‫ﳋ ْﻤ ﹺﺮ (‬
‫ﺸْﻴ َﻦ ﻣﻦ ﺍ ﹶ‬
‫ﲔ ﺭﺃﹾﺳِﻲ ﻭﺍﻧَﺘ َ‬
‫ﺖ ** ﺷﻴﺎﻃ ُ‬
‫ﺼ ْ‬
‫ﺃﺗﺎﱐ ﻣﺎ ﺗﻘﻮ ﹸﻝ َﺗ َﺮﻗﱠ َ‬

‫ﲔ ﺗﻌﲏ ﻗﺎﻝ ‪:‬‬ ‫ﻭﻗﺪ ﻗﺎﻝ َﻣﺮﱠ ﹰﺓ ﺃﺑﻮ ﺍﻟﻮﺟﻴﻪ ﺍﻟﻌُﻜﹾﻠﻲ ‪ :‬ﻭﻛﺎﻥ ﺫﻟﻚ ﺣﲔ ﺭﻛﺒﲏ ﺷﻴﻄﺎﱐ ﻗﻴﻞ ﻟﻪ ‪ :‬ﻭﺃﻱﱠ ﺍﻟﺸﻴﺎﻃ ﹺ‬
‫ﺍﻟﻐﻀﺐ ‪.‬‬
‫ﻀﺮَﻣﻲﱟ ﻛﺄﻧﱠ ُﻪ ** ﺗﻌﻤﱡﺞ ﺷَﻴﻄﺎ ٍﻥ ﺑﺬﻱ‬
‫ﻭﺍﻟﻌﺮﺏ ﺗﺴﻤﱢﻲ ﻛﻞﱠ ﺣﻴّ ٍﺔ ﺷﻴﻄﺎﻧﹰﺎ ﻭﺃﻧﺸﺪ ﺍﻷﺻﻤﻌﻲ ‪ ) :‬ﺗُﻼﻋﺐ ﻣﺜﲎ َﺣ ْ‬
‫ﳊﻤَﺎﻃﺔ ﻭﻳﻘﻮﻟﻮﻥ ‪ :‬ﻣﺎ ﻫﻮ ﺇﻻﹼ ﺷﻴﻄﺎﻥ ﻳﺮﻳﺪﻭﻥ ﺍﻟﻘﺒﺢ ﻭﻣﺎ ﻫﻮ‬ ‫ﻉ ﹶﻗ ﹾﻔ ﹺﺮ ( ﻭﻗﺎﻟﺖ ﺍﻟﻌﺮﺏ ‪ :‬ﻣﺎ ﻫﻮ ﺇﻻﹼ ﺷﻴﻄﺎﻥ ﺍ ﹶ‬
‫ِﺧ ْﺮ َﻭ ﹴ‬
‫ﺇﻻﹼ ﺷﻴﻄﺎﻥ ﻳﺮﻳﺪﻭﻥ ﺍﻟﻔِﻄﻨﺔ ﻭﺷﺪﱠﺓ ﺍﻟﻌﺎﺭﺿﺔ ‪.‬‬
‫ﻭﺭﻭﻱ ﻋﻦ ﺑﻌﺾ ﺍﻷﻋﺮﺍﺏ ﰲ ﻭﻗﻌﺔ ﻛﺎﻧﺖ ‪ :‬ﻭﺍﻟﻠﹼﻪ ﻣﺎ ﻗﺘﻠﹾﻨﺎ ﺇﻻﱠ ﺷَﻴﻄﹶﺎ ﹶﻥ َﺑﺮﹺﺻﹰﺎ ﻷﻥﱠ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﻗﺎﺗﻠﻬﻢ ﻛﺎﻥ‬
‫ﺍﲰﻪ ﺷﻴﻄﺎﻥ ﻭﻛﺎﻥ ﺑﻪ ﺑﺮﺹ ‪.‬‬
‫ﻭﰲ ﺑﲏ ﺳﻌﺪ ﺑﻨﻮ ﺷﻴﻄﺎﻥ ﻗﺎﻝ ﻃﻔﻴﻞﹲ ﺍﻟﻐﻨﻮﻱ ‪ :‬ﻭﺷﻴﻄﺎﻥ ﺇﺫ ﻳﺪﻋﻮﻫﻢ ﻭُﻳﹶﺜﻮﱢﺏ ﻭﻗﺎﻝ ﺍﺑﻦ َﻣﻴّﺎﺩﺓ ‪:‬‬
‫ﺚ ﺍﻟﺴﱢﻦﱢ‬ ‫ﺖ ﺣﺪﻳ ﹶ‬ ‫) ﻓﻠﻤﺎ ﺃﺗﺎﱐ ﻣﺎ ﺗَﻘﹸﻮﻝ ﳏﺎﺭﺏٌ ** ﺗﻐﻨﱠﺖ ﺷﻴﺎﻃﻴﲏ ﻭ ُﺟﻦﱠ ﺟُﻨﻮﻧُﻬﺎ ( ﻭﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ ‪ ) :‬ﺇﻧﱢﻲ ﻭﺇﻥ ﻛﻨ ُ‬
‫ﺸ ْﺮ ** ﺷَﻴﻄﺎﻧُﻪ ﺃﹸﻧﺜﻰ ﻭﺷَﻴﻄﺎﻧﹺﻲ ﹶﺫ ﹶﻛ ْﺮ‬
‫** ﻭﻛﺎ ﹶﻥ ﰲ ﺍﻟﻌﲔ ﻧُﺒ ﻮﱞ ﻋﻨﱢﻲ ( ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻨﱠﺠﻢ ‪ ) :‬ﺇﻧﱢﻲ ﻭﻛﻞﱠ ﺷﺎﻋ ﹴﺮ ﻣﻦ ﺍﻟَﺒ َ‬
‫( ﻭﻫﺬﺍ ﻛﻠﱡﻪ ﻣﻨﻬﻢ ﻋﻠﻰ ﻭﺟﻪ ﺍﳌﺜﻞ ﻭﻋﻠﻰ ﻗﻮﻝ ﻣﻨﻈﻮﺭ ﺑﻦ ﺭَﻭﺍﺣَﺔ ‪ ) :‬ﺃﺗﺎﱐ ﻭﺃﻫﻠﻲ ﺑﺎﻟﺪﱢﻣﺎﺥ ﻓ َﻐ ْﻤ َﺮ ٍﺓ ** ﻣﺴﺐﱡ‬
‫ﳋﻤْﺮ ( ﺧﺮﺍﻓﺔ‬
‫ﺸ ْﻴ َﻦ ﻣﻦ ﺍ ﹶ‬
‫ﲔ ﺭﺃﺳﻲ ﻭﺍﻧﺘ َ‬
‫ﺖ ** ﺷﻴﺎﻃ ُ‬
‫ﻒ ﺍﻟﻠﺆﻡ ﺣﻲﱠ ﺑﲏ َﺑ ْﺪ ﹺﺭ ( ) ﻓﻠﻤﺎ ﺃﺗﺎﱐ ﻣﺎ ﻳﻘﻮ ﹸﻝ ﺗﺮﻗﱠﺼ ْ‬
‫ﻋُﻮﻳ ِ‬
‫ﺍﻟﻌﺬﺭﻯ ﻭﻗﺪ ﺭﻭﻳﺘﻢ ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻓﺎﻳﺪ ﺑﺈﺳﻨﺎ ٍﺩ ﻟﻪ ﻳﺮﻓﻌﻪ ﻗﺎﻝ ‪ :‬ﺧﺮﺍﻓﺔ ﺭﺟﻞ ﻣﻦ ﺑَﲏ ﻋﺬﺭﺓ ﺍﺳﺘﻬﻮﺗﻪ (‬
‫ﺚ‬
‫ﺍﻟﺸﻴﺎﻃﲔ ﻓﺘﺤﺪﱠﺙ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻮﻣﹰﺎ ﲝﺪﻳﺚ ﻓﻘﺎﻟﺖ ﺍﻣﺮﺃﺓﹲ ﻣﻦ ﻧﺴﺎﺋِﻪ ‪ :‬ﻫﺬﺍ ﻣﻦ ﺣﺪﻳ ِ‬
‫ﺧُﺮﺍﻓﺔ ﻗﺎﻝ ‪ :‬ﻻ َﻭﺧُﺮَﺍﻓﹶﺔ ﺣﻖّ ‪.‬‬
‫ﺝ ﻣﻨﻬﺎ ﻭﻣﻌﻪ ﻭﺭﻗﺔﹲ ﻣﻦ‬‫ﺣﺪﻳﺚ ﻋﻤﺮ ﻣﻊ ﺍﻟﺬﻱ ﺍﺳﺘﻬﻮﺗﻪ ﺍﳉﻦ ﻭﺭﻭﻳﺘﻢ ﺃﻥﱠ ﺷﺮﻳﻚ ﺑﻦ ﺧُﺒﺎﺳﺔ ﺩ َﺧ ﹶﻞ ﺍﳉﻨﱠﹶﺔ ﻭﺧﺮ َ‬
‫َﻭ َﺭﻗِﻬﺎ ﻭﺃﻥﱠ ﻋﻤﺮ ﺳﺄﻝ ﺍﻟﺮﺟﻞ ﺍﳌﻔﻘﻮﺩ ﺍﻟﺬﻱ ﺍﺳﺘﻬﻮﺗﻪ ﺍﳉﻦﱡ ﻓﻘﺎﻝ ‪ :‬ﻣﺎ ﻛﺎﻥ ﻃﻌﺎﻣﻬﻢ ﻗﺎﻝ ‪ :‬ﺍﻟﻔﻮﻝ ﻭﺍﻟﺮﱢﻣﱠﺔ ﻭﺳﺄﻝ‬
‫ﻋﻦ ﺷﺮﺍﻬﺑﻢ ﻓﻘﺎﻝ ‪ :‬ﺍﳉﺪَﻑ ﻭﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪ ) :‬ﻭﺇﱐ ﻭﻣَﺎ ﻛﻠﹼﻔﺘﻤﻮﱐ ﻭﺭﺑﱢﻜﻢ ** ﻷﻋﻠ ُﻢ ﻣﻦ ﺃﻣﺴَﻰ ﺃﻋﻖﱠ ﻭﺃ ْﺣﻮَﺑﺎ (‬

‫ﺱ ﺑﻦ ﺃﰊ ﻋﺎﻣﺮ‬‫ﺏ ﺑﻦ ﺃﻣﻴﺔ ﻭﺧﻨﻘﺖ ﻣِﺮﺩﺍ َ‬

‫ﻣﻦ ﺧﻨﻘﺘﻪ ﺍﳉﻦ ﰒ ﻋﻮﺩ ﺇﱃ ﺍﳊﻮﺍﺭ ﻭﺯﻋَﻤﺘﻢ ﺃﻥﱠ ﺍﳉﻦﱠ ﺧﻨﻘﺖ ﺣ ْﺮ َ‬
‫ﻭﺧﻨﻘﺖ ﺍﻟﻐَﺮﻳﺾ ﺍﳌﻐﻨﱢﻲ ﻭﺃﻧﱠﻬﺎ ﻗﺘﻠﺖ ﺳﻌﺪ ﺑﻦ ﻋﺒﺎﺩﺓ ﻭﺍﺳﺘﻬﻮﺕ ﻋﻤﺮﻭ ﺑﻦ ﻋﺪﻱ ﻭﺍﺳﺘﻬﻮﺕ ﻋﻤﺎﺭﺓ ﺑﻦ ﺍﻟﻮﻟﻴﺪ‬
‫ﻓﺄﻧﺘﻢ ﺃﻣْﻠﻴﺎ ُﺀ ﺑﺎﳋﺮﺍﻓﺎﺕ ﺃﻗﻮﻳﺎ ُﺀ ﻋﻠﻰ ﺭﺩﱢ ﺍﻟﺼﺤﻴﺢ ﻭﺗﺼﺤﻴﺢ ﺍﻟﺴﻘﻴﻢ ﻭﺭﺩﱢ ﺗﺄﻭﻳﻞ ﺍﳊﺪﻳﺚ ﺍﳌﺸﻬﻮ ﹺﺭ ﺇﱃ ﺃﻫﻮﺍﺋﻜﻢ‬
‫ﻭﻗﺪ ﻋﺎﺭﺿْﻨﺎﻛﻢ ﻭﻗﺎﺑﻠﻨﺎﻛﻢ ﻭﻗﺎﺭﺿْﻨﺎﻛﻢ ‪.‬‬
‫ﻉ ﻭﻻ ﺿﺮْﻉ ﻭﻻ ﻗﹶﻨﺺ ﻓﻘﺪ ﹶﺃﺛِﻢ ﻓﻬﺎﺗﻮﺍ ﺷﻴﺌﹰﺎ ﻣﻦ ﲨﻴﻊ‬ ‫ﺲ ﺑﻜﻠﹾﺐ ﺯ ْﺭ ﹴ‬
‫ﻭﻗﺎﻟﻮﺍ ‪ :‬ﰲ ﺍﳊﺪﻳﺚ ﺃﻥﹼ ﻣﻦ ﺍﻗﺘﲎ ﻛﻠﺒﹰﺎ ﻟﻴ َ‬
‫ﺱ ﺍﳌﺎﺷﻴ ﹶﺔ ﻭﺃﻭﻻﺩَﻫﺎ ﻣﻦ‬
‫ﺐ ﺍﻟﻀﱠﺮْﻉ ﺇﻻﹼ ﻟﻴﺤﺮ َ‬
‫ﺍﳊﻴﻮﺍﻥ ﻳﺼﻠﺢ ﻟﻠﺰﺭْﻉ ﻭﺍﻟﻀﱠﺮْﻉ ﻭﺍﻟﻘﻨﺺ ﻭﺑﻌﺪ ﻓﻬﻞ ﺍﲣﺬﻭﺍ ﻛﻠ َ‬
‫ﺐ ﻋﻨﺪ ﻃﺮﻭﻕ ﺍﻷﺳﺪ ﻭﺍﻟﻨﻤﺮ ﻭﺍﻟﺬﺋﺎﺏ ﻭﲨﻴﻊ ﻣﺎ ﻳﻘﺘﺎﺕ ﺍﻟﻠﱡﺤﻤﺎ ﹶﻥ ﻣﻦ ﺭﺅﺳﺎﺀ ﺍﻟﺴﺒﺎﻉ‬ ‫ﺍﻟﺴﺒﺎﻉ ﻭﻫﻞ ﻋﻨﺪ ﺍﻟﻜﻠ ﹺ‬
‫ﺾ ﺍﻟﺸﱠﻐْﻞ ﻭﻳﻬﺠﻬﺞ ﻬﺑﺎ ﺑﻌﺾ ﺍﳍﺠﻬﺠﺔ ﺇﱃ ﺃﻥ ﻳﻠﺤﻖ ﻬﺑﺎ‬ ‫ﺇﻻﱠ ﺻﻴﺎﺣَﻪ ﻭﻧﺒﺎﺣَﻪ ﻭﺇﻧﺬﺍﺭﻩ ﻭﺩﻻﻟﺘﻪ ﻭﺃ ﹾﻥ ﻳﺸﻐﻠﹶﻬﺎ ﺑﻌ َ‬
‫ﻣﻦ ﳛﻤﻴﻬﺎ ﻭﻳﺘﻮﺍﰱ ﺇﻟﻴﻬﺎ ﻣﻦ ﻳﺬﻭﺩ ﻋﻨﻬﺎ ﺇﺫ ﻟﻴﺲ ﰲ ﻫﺬﺍ ﺍﻟﻘﻴﺎﺱ ﺃﻧّﺎ ﻣﱴ ﻭﺟﺪﻧﺎ ﺩﻫﺮﹰﺍ ﺗﻜﺜﹸﺮ ﻓﻴﻪ ﺍﻟﻠﺼﻮﺹ‬
‫ﺽ ﺇﻻ ﺑﺎﳊﺮﻳﺒﺔ‬
‫ﻭﻳﻔﺸﻮ ﻓﻴﻪ ﺍﻟﺴﱡﺮﱠﺍﻕ ﻭﺗﻈﻬﺮ ﻓﻴﻪ ﺍﻟﻨﱡﻘﻮﺏ ﻭﻳﺸﻴﻊ ﻓﻴﻪ ﺍﻟﺘﺴﻠﱡﻖ ﳑﱠﻦ ﺇﺫﺍ ﺃﻓﻀﻰ ﺇﱃ ﻣﻨﺰ ﹺﻝ ﺍﻟﻘﻮﻡ ﱂ ﻳﺮ َ‬
‫ﻟﻴﺲ ﺩﻭﻬﻧﺎ ﺷﻲﺀ ﺃﻭ ﻳﺄﰐ ﻋﻠﻰ ﺍﻷﻧﻔﺲ ﻭﻫﻮ ﻻ ﻳﺼﻞ ﺇﱃ ﻣﺎ ﻳﺮﻳ ُﺪ ﺣﱴ ﳝﺮﱠ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ ﻣﻜﺸﱠﻔﺎﺕ‬

‫ﻭﻣَﻦ ﻋﺴﻰ ﺇﺫﺍ ﺃﺧﺬ ﺍﳌﺮﺃ ﹶﺓ ﺃﺧ ﹶﺬ ﻳ ٍﺪ ﺃﻻﱠ ﻳﺮﺿﻰ ﺃﻥ ﻳﺘﻮﻋﱠﺪ ﺑﺬﺑﺢ ﺍﻷﻭﻻﺩ ﻭﺃﻥ ﻳُﺘﱠﻘﻰ ﺑﺎﳌﺎﻝ ﺣﺘﱠﻰ ﻳﺬﺑﺢ ﻭﻣﻦ ﻋﺴﻰ‬
‫ﳊﺮَﻡ ﺑﺎﻟﺴﱠﻮﺀَﺓ ﺍﻟﻌﻈﻤﻰ ﻭﺑﺎﻟﱵ ﻻ َﺷ ﻮَﻯ ﳍﺎ ﻓﻬﺬﺍ ﺍﳊﺎﻝ ﺃﺣﻖﱡ ﺑﺎﳊِﺮﺍﺳﺔ‬
‫ﻼ ﺃﻥ ﻳﺮﻛﺐ ﺍ ﹸ‬ ‫ﺇﻥ ﲤﻜﹼﻦ ﺷﻴﺌﹰﺎ ﺃﻭ ﺃﻣ َﻦ ﻗﻠﻴ ﹰ‬
‫ﻣﻦ ﺗﻠﻚ ﺍﻷﺣﻮﺍﻝ ‪.‬‬
‫ﻼ ﻭﻧﺴﺎﺀ ﺍﳌﺼﺮَﻳﻦ ﻳﺘﺰﺍﻭﺭﻥ ﻬﻧﺎﺭﹰﺍ ﻭﻧﺴﺎﺀ ﺍﳊﺮﻣﲔ ﻻ ﻳﺮﻳﻦ ﻬﻧﺎﺭﹰﺍ ﻭﻧﺴﺎﺀ‬ ‫ﻭﺑﻌﺪ ﻓ ِﻠ َﻢ ﺻﺎﺭ ﻧﺴﺎ ُﺀ ﺍﳊﺮﻣَﲔ ﻳﺘﺰﺍ َﻭﺭْﻥ ﻟﻴ ﹰ‬
‫ﻼ ﺇﻻﱠ ﻟﻠﻤﻜﺎﺑﺮﺍﺕ ﻭﳌﻜﺎ ِﻥ ﻛﺜﺮ ِﺓ ﻣﻦ ﻳﺴﺘﻘﻔﻲ ﻭﻳﺘﺤﻮّﺏ ﻟﻠﻨﻘﺐ (‬
‫ﺍﳌﺼﺮَﻳﻦ ﻻ ﻳُﺮ ْﻳ َﻦ ﻟﻴ ﹰ‬
‫ﻭﺍﻟﺘﺴﻠﱡﻖ ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﻓﺄﻱﱡ ﺍﻷﻣﻮ ﹺﺭ ﺃﺣﻖﱡ ﺑﺎﻟﺘﺤﺼﲔ ﻭﺍﳊﻴﺎﻃﺔ ﻭﺃﻳﱡﻬﻤﺎ ﺃﺷﺒﻪ ﺑﺎﻟﺘﻐﺮﻳﺮ ﻭﺍﻹﺿﺎﻋﺔ ‪ :‬ﺍﲣﺎﺫ‬
‫ﺍﻟﻜﻼﺏ ﺍﻟﱵ ﻻ ﺗﻨﺎﻡ ﻋﻨﺪ ﻧﻮﻡ ﻣﻦ ﻗﺪ ﺩﺃﺏ ﻬﻧﺎﺭﻩ ﺃﻭ ﺗﺮﻙ ﺍﲣﺎﺫﻫﺎ ﻭﻳﻘﹶﻈﺔ ﺍﻟﺴﱡﺮﱠﺍﻕ ﻋﻠﻰ ﻗﺪﺭ ﺍﳌﺴﺮﻭﻗﲔ ‪.‬‬
‫ﻭﻋﻠﻰ ﺃﻧّﺎ ﻟﻮ ﺣُﻠﻨﺎ ﺑﲔ ﺣَﺮﺱ ﺍﻷﺳﻮﺍﻕ ﻭﻣﺎ ﺗﺸﺘﻤﻞ ﻋﻠﻴﻪ ﻣﻦ ﺣﺮﺍﺋﺐ ﺍﻟﻨﺎﺱ ﻭﺑﲔ ﺍﺗﱢﺨﺎﺫ ﺍﻟﻜﻼﺏ ﻻﻣﺘﻨﻌﻮﺍ ﻣﻦ‬
‫ﺹ ﺫﻟﻚ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻐُﻨْﻢ ﻭﺃﺟﻮﺩ‬
‫ﺿَﻤﺎﻥ ﺍﳊﺮﺍﺳﺔ ﻭﻻﻣﺘﻨﻊ ﻛ ﱡﻞ ﳏﺮﻭﺱ ﻣﻦ ﺇﻋﻄﺎﺋﻬﻢ ﺗﻠﻚ ﺍﻷﺟﺮﺓ ﻭﻟﻮﺟَﺪ ﺍﻟﻠﺼﻮ ُ‬
 ‫ﺍﻟﻔﹸﺮﺹ ﺃﻭ ﻣﺎ ﺗﻌﻠﻤﻮﻥ ﺃﻥﱠ ﻫﺬﺍ ﺍﳊﺮﱘ ﻭﻫﺬﻩ ﺍﳊﺮﻣﺎﺕ ﻭﻫﺬﻩ ﺍﻟﻌﻘﺎﺋﻞ ﻣﻦ ﺍﻷﻣﻮﺍﻝ ﺃﺣﻖﱡ ﺑﺎﳌﻨْﻊ ﻭﺍﳊِﺮﺍﺳﺔ ﻭﺍﻟﺪﱠﻓﻊ‬
‫ﺏ ﻻ ﲡﺘﻤﻊ ﻋﻠﻰ ﻗﻄﻴ ﹴﻊ ﻭﺍﺣﺪ‬ ‫ﻋﻨﻬﺎ ﺑﻜﻞﱢ ﺣﻴﻠﺔ ﻣ ْﻦ ﺣﻔﻆ ﺍﻟﻐﻨﻢ ﻭﺣﺮ ﹺﱘ ﺍﻟﺮﺍﻋﻲ ﻭﺣُﺮﻣﺔ ﺍﻷﺟﲑﹺ ﻭﺑﻌﺪ ﻓﺈﻥﱠ ﺍﻟﺬﺋﺎ َ‬
‫ﻭﺍﻟﺬﻱ ﻳُﺨﺎﻑ ﻣﻦ ﺍﻟﺬﺋﺐ ﺍﻟﺴﱠﻠﱠﺔ ﻭﺍﳋﻄﻔﺔ ﻭﺍﻻﺳﺘﻼ ﺏُ ﻭﺍﻻﺧﺘﻼﺱ ﻭﺍﻷﻣﻮﺍ ﹸﻝ ﺍﻟﱵ ﰲ ﺣﻮﺍﻧﻴﺖ‬

‫ﺍﻟﺘﺠﺎﺭ ﻭﰲ ﻣﻨﺎﺯﻝ ﺃﻫ ﹺﻞ ﺍﻟﻴﺴﺎﺭ ﻳﺄﺗﻴﻬﺎ ﻣﻦ ﺍﻟﻌﺪﺩ ﻭﺍﻟ ُﻌﺪّﺓ ﻭﻣﻦ ﻧُﺠﺐ ﺃﺻﺤﺎﺏ ﺍﻟﻨﺠﺪﺓ ﻣﻦ ﳛﺘﻤﻠﻬﺎ ﲝﺬﺍﻓﲑﻫﺎ ﻣﻊ‬
‫ﺛﻘﻞ ﻭﺯﻬﻧﺎ ﻭﻋﻈﻢ ﺣﺠﻤﻬﺎ ﰒﱠ ﳚﺎﻟﺪﻭﻥ ﺩﻭﻥ ﺫﻟﻚ ﺑﺴﻴﻮﻑ ﺍﳍﻨﺪ ﻭﺑﺎﻷﺫﺭﻉ ﺍﻟﻄﻮﺍﻝ ﻭﻫﻢ ﻣﻦ ﺑﲔ ﲨﻴﻊ ﺍﳋﻠﻴﻘﺔ‬
‫ﺕ ﺍﻟﻌﺰﳝﺔ ﲟﺎ ﻟﻴﺲ ﻣﻦ ﻏﲑﻫﻢ ﻟﻜﺎﻧﻮﺍ ﻛﻐﲑﻫﻢ ﻭﻟﻮﻻ ﺃﻥﱠ ﻗﻠﻮﺑَﻬﻢ‬ ‫ﻟﹶﻮ ﹶﻻ ﺃﻧّﻬﻢ ﻗﺪ ﺃﺣﺴﱡﻮﺍ ﻣﻦ ﺃﻧﻔﺴﻬﻢ ﺍﳉﺮﺍﺀَﺓ ﻭﺛﺒﺎ َ‬
‫ﺃﺷﺪﱡ ﻣﻦ ﻗﻠﻮﺏ ﺍﻷﺳْﺪ ﳌﺎ َﺧﺮَﺟﻮﺍ ﻋﻠﻰ ﺃﻥﹼ ﲨﻴﻊ ﺍﳋﻠﻖ ﻳﻄﺎﻟﺒﻮﻬﻧﻢ ﻭﻋﻠﻰ ﺃﻥﹼ ﺍﻟﺴﻠﻄﺎ ﹶﻥ ﱂ ُﻳ َﻮﻝﱠ ﺇﻻﹼ ﳌﻜﺎﻬﻧﻢ‬
‫ﺨ ﹾﺬ ﺇﻻ ﻟِﻺْﻧﺬﹶﺍ ﹺﺭ ﻬﺑﻢ ﻭﻋﻠﻰ ﺃﻧﱠﻬﻢ ﺇﺫﺍ ﺃﹸﺧﺬﻭﺍ ﻣﺎﺗﻮﺍ ﻛﺮﺍﻣﹰﺎ ‪.‬‬
‫ﺏ ﱂ ُﺗﺘﱠ َ‬
‫ﻭﺍﻟﻜﻼ َ‬
‫ﻭﻟﻌﻞﱠ ﺍﳌﺪﻳﻨ ﹶﺔ ﻗﺪ ﻛﺎﻧﺖ ﰲ ﺫﻟﻚ ﺍﻟﺪﻫﺮ ﻣﺄﻣﻮﻧﹰﺎ ﻋﻠﻴﻬﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﻔﺴﺎﺩ ﻭﻛﺎﻥ ﺃﻛﺜ ُﺮ ﻛﻼﻬﺑﺎ ﻋَﻘﻮﺭﹰﺍ ﻭﺃﻛﺜ ُﺮ ﻓِﺘﻴﺎﻬﻧﺎ‬
‫ﺐ ﺍﻟﻌَﻘﻮﺭُ ﻭﺍﻟﻜﻠﹾﺐ ﺍﻟ ﹶﻜ ِﻠﺐُ ﺃﺷﺪﱡ ﻣﻀﺮﱠ ﹰﺓ ﻣﻦ ﺍﻟﺬﺋﺐ ﺍﳌﺄﻣﻮ ﹺﺭ ﺑﻘﺘﻠﻪ ‪.‬‬
‫ﺵ ﺃﻭ ﻣﻘﺎﻣ ﹴﺮ ﻭﺍﻟﻜﻠ ُ‬‫ﻣﻦ ﺑﲔ ﻣُﻬﺎﺭ ﹴ‬
‫ﻭﻗﺪ ﻳﻌﺮﺽ ﻟﻠﻜﻼﺏ ﺍﻟﻜﻠﹶﺐ ﻭﺍﳉﻨﻮﻥ ﻷُﻣﻮﺭ ‪ :‬ﻣﻨﻬﺎ ﺃﻥ ﺗﺄﻛ ﹶﻞ ﳊﻮﻡ ﺍﻟﻨﺎﺱ ﻭﻣﻨﻬﺎ ﻛﺎﳉﻨﻮﻥ ﺍﻟﺬﻱ ﻳﻌﺮﹺﺽ ﻟﺴﺎﺋﺮ‬
‫ﺍﳊﻴﻮﺍﻥ ‪.‬‬
‫ﺱ ﺍﻟﻴﻮﻡ ﻳﻘﺘﻠﻮﻥ ﺍﻟ َﻮﺯَﻍ ﻋﻠﻰ ﺃﻥﱠ ﺁﺑﺎﺀَﻫﺎ ﻭﺃﻣﻬﺎﻬﺗﺎ ﻛﺎﻧﺖ ﺗﻨﻔﹸﺦ ﻋﻠﻰ ﻧﺎﺭ ﺇﺑﺮﺍﻫﻴﻢ‬
‫ﻗﺘﻞ ﺍﻟﻌﺎﻣﺔ ﻟﻠﻮﺯﻍ ﻭ ُﺟﻬﱠﺎ ﹸﻝ ﺍﻟﻨﱠﺎ ﹺ‬
‫ﻭﺗﻨﻘﹸﻞ ﺇﻟﻴﻬﺎ ﺍﳊﻄﺐ ﻓﺄﺣﺴَﺐ ﺃﻥﱠ ﺁﺑﺎﺀﻫﺎ‬

‫ﲑ ﰲ ﺃﺻﻞ ﺍﻟﻨﻈﺮ‬ ‫ﻭﺃﻣﱠﻬﺎﺗِﻬﺎ ﻗﺪ ﻛﻦﱠ ﻳﻌﺮﻓﻦ ﻓﺼْﻞ ﻣﺎ ﺑﲔ ﺍﻟﻨﱯﱢ ﻭﺍﳌﺘﻨﺒﱢﻲ ﻭﺃﻧﱠﻬﻦ ﺍﻋﺘﻘﺪْﻥ ﻋﺪﺍﻭﺓ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻰ ﺗﻘﺼ ﹴ‬
‫ﺃﻭ ﻋﻦ ﻣﻌﺎﻧﺪ ٍﺓ ﺑﻌﺪ ﺍﻻﺳﺘﺒﺎﻧﺔ ﺣﺘﱠﻰ ﻓﻌﻠ َﻦ ﺫﻟﻚ ﻛﻴﻒ ﺟﺎﺯ ﻟﻨﺎ ﺃﻥ ﺗَﺰﹺﺭ ﻭﺍﺯﺭﹲﺓ ﹺﻭ ْﺯ َﺭ ﺃﺧﺮﻯ ﺇﻻﱠ ﺃﻥ ﺗﺪﱠﻋﻮﺍ ﺃﻥﱠ ﻫﺬﻩ‬
‫ﺍﻟﱵ ﻧﻘﺘﻠﻬﺎ ﻫﻲ ﺗﻠﻚ (‬
‫ﺍﳉﺎﺣﺪ ﹸﺓ ﻟﻠﻨﺒ ﻮﱠﺓ ﻭﺍﻟﻜﺎﻓﺮ ﹸﺓ ﺑﺎﻟﺮﺑﻮﺑﻴّﺔ ﻭﺃﻧﱠﻬﺎ ﻻ ﺗﺘﻨﺎﻛﺢ ﻭﻻ ﺗﺘﻮﺍﻟﺪ ‪.‬‬
‫ﻭﻗﺪ ﻳﺴﺘﻘﻴﻢ ﰲ ﺑﻌﺾ ﺍﻷﻣ ﹺﺮ ﺃﻥ ﺗﻘﺘ ﹶﻞ ﺃﻛﺜﺮ ﻫﺬﻩ ﺍﻷﺟﻨﺎﺱ ﺇﻣﱠﺎ ﻣﻦ ﻃﺮﻳﻖ ﺍﶈﻨﺔ ﻭﺍﻟﺘﻌﺒﱡﺪ ﻭﺇﻣّﺎ ﺇﺫ ﻛﺎﻥ ﺍﻟﻠﹼﻪ ﻋﺰّ‬
‫ﻱ ﺫﻟﻚ ﺍﺠﻤﻟﺮﻯ ﻋﻠﻰ ﺃﻳﺪﻱ ﺍﻟﻨﺎﺱ ﻛﻤﺎ ﺃﺟﺮﻯ ﻣﻮﺕ ﲨﻴﻊ ﺍﻟﻨﺎﺱ‬ ‫ﺕ ﺃﻥ ﳚﺮ َ‬ ‫ﻭﺟﻞﹼ ﻗﺪ ﻗﻀﻰ ﻋﻠﻰ ﲨﺎﻋﺘﻬﺎ ﺍﳌﻮ َ‬
‫ﻋﻠﻰ ﻳﺪ ﻣﻠﻚ ﻭﺍﺣﺪ ﻭﻫﻮ ﻣﻠﻚ ﺍﳌﻮﺕ ‪.‬‬
‫ﻭﺑﻌﺪ ﻓﻠﻌﻞﱠ ﺍﻟﻨﱯﱠ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺇﻥ ﻛﺎﻥ ﻗﺎﻟﻪ ﻋﻠﻰ ﺍﳊﻜﺎﻳﺔ ﻷﻗﺎﻭﻳﻞ ﻗﻮﻡ ﻭﻟﻌﻞﱠ ﺫﻟﻚ ﻛﺎﻥ‬
‫ﺱ ﺍﻟ ِﻌﻠﱠﺔ ﻭﺭﻭﻭﺍ ﺍﳋﱪ ﺳﺎﳌﹰﺎ ﻣﻦ ﺍﻟﻌِﻠﻞ ﳎﺮﱠﺩﹰﺍ ﻏﲑ ﻣﻀﻤّﻦ ‪.‬‬
‫ﻋﻠﻰ ﻣﻌﻨًﻰ ﻛﺎﻥ ﻳﻮﻣﺌ ٍﺬ ﻣﻌﻠﻮﻣﹰﺎ ﻓﺘَﺮَﻙ ﺍﻟﻨﱠﺎ ُ‬
‫ﻭﻟﻌﻞﱠ ﻣَﻦ ﲰﻊ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺷﻬﹺﺪ ﺁﺧ َﺮ ﺍﻟﻜﻼﻡ ﻭﱂ ﻳﺸﻬﺪ ﺃﻭﱠﻟﹶﻪ ﻭﻟﻌﻠﱠﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻗﺼَﺪ ﻬﺑﺬﺍ ﺍﻟﻜﻼﻡ‬
‫ﺱ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﻗﺪ ﻛﺎﻥ ﺩﺍﺭ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻨﻪ ﻓﻴﻪ ﺷﻲﺀ ﻭﻛ ﱡﻞ ﺫﻟﻚ ﳑﻜﻦٌ ﺳﺎﺋﻎﹲ ﻏﲑ ﻣﺴﺘﻨﻜﹶﺮ ﻭﻻ ﻣﺪﻓﻮﻉ ‪.‬‬ ‫ﺇﱃ ﻧﺎ ﹴ‬

‫ﻭﻗﺪ ﺭﻭﻳﺘﻢ ﰲ ﺍﻟﻔﻮﺍﺳﻖ ﻣﺎ ﻗﺪ ﺭﻭﻳﺘﻢ ﰲ ﺍﳊﻴﱠﺔ ﻭﺍﳊﺪﺃﺓ ﻭﺍﻟﻌﻘﺮﺏ ﻭﺍﻟﻔﺄﺭﺓ ﻭﺍﻟﻐﺮﺍﺏ ﻭﺭﻭﻳﺘﻢ ﰲ ﺍﻟﻜﻠﺐ ﺍﻟﻌَﻘﻮﺭ‬
‫ﻭﻛﻴﻒ ﻳُﻘﺘ ﹾﻠ َﻦ ﰲ ﺍﳊِﻞ ﻭﺍﳊﺮَﻡ ﻓﺈ ﹾﻥ ﻛﻨﺘﻢ ﻓﹸﻘﻬﺎ َﺀ ﻓﻘﺪ ﻋﻠﻤﺘﻢ ﺃﻥﱠ ﺗﺴﻤﻴ ﹶﺔ ﺍﻟﻐﺮﺍﺏ ﺑﺎﻟﻔِﺴﻖ ﻭﺍﻟﻔﺄﺭﺓ ﺑﺎﻟﻔﹸﻮﻳﺴِﻘﺔ ﺃﻥﹼ‬
‫ﺫﻟﻚ ﻟﻴﺲ ﻣﻦ ﺷﻜﻞ ﺗﺴﻤﻴﺔ ﺍﻟﻔﺎﺳﻖ ﻭﻻ ﻣﻦ ﺷﻜﻞ ﺗﺴﻤﻴﺔ ﻭﻗﺪ ﻗﺎﻟﻮﺍ ‪ :‬ﻣﺎ ﻓﺠﺮﻫﺎ ﹺﺇﻻﱠ ﻓﺎﺟﺮ ﻭﱂ ﳚﻌﻠﻮﺍ ﺍﻟﻔﺎﺟﺮ‬
 ‫ﺍﲰﹰﺎ ﻟﻪ ﻻ ﻳﻔﺎﺭﻗﻪ ﻭﻗﺪ ﻳﻘﺎﻝ ﻟﻠﻔﺎﺳﻖ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ‪ :‬ﺧﺒﻴﺚ ﻭﻗﺪ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ :‬ﻣﻦ ﺃ ﹶﻛ ﹶﻞ ﻣﻦ ﻫﺬﻩ‬
‫ﺾ ﺍﻟﺮﱡﺟﱠﺎﺯ‬
‫ﲔ ﻭﻗﺪ ﻗﺎﻝ ﺑﻌ ُ‬ ‫ﺨﺒﹺﻴِﺜ َ‬
‫ﺼﻼﱠﻧَﺎ ﻭﻫﻮ ﻋﻠﻰ ﻏﲑ ﻗﻮﻟﻪ ﻋﺰّ ﻭﺟﻞﱠ ﺍﳋﹶﺒﹺﻴﺜﹶﺎﺕُ ِﻟ ﹾﻠ َ‬ ‫ﻼ َﻳ ﹾﻘ َﺮَﺑﻦﱠ ُﻣ َ‬
‫ﳋﺒﹺﻴﹶﺜ ِﺔ ﹶﻓ ﹶ‬
‫ﺠ َﺮ ِﺓ ﺍ ﹶ‬
‫ﺍﻟﺸﱠ َ‬
‫ﺤﺖُ‬‫ﺻْ‬
‫ﺚ ** ﻭ ِ‬ ‫ﻂ ﻏﹶﻨَﻤِﻲ َﻳﻌِﻴ ﹸ‬
‫ﺐ َﻭ ْﺳ ﹶ‬‫ﺚ ( ) ﻭﺍﻟﺬﺋ ُ‬ ‫ﻂ ﹶﺃ ْﺳَﺘﻐِﻴ ﹸ‬
‫ﺚ ** ﺇ ﹾﺫ ﺃﻧَﺎ ﺑﺎﻟﻐَﺎِﺋ ِ‬
‫ﳊﺪِﻳ ﹸ‬
‫ﻭﺫﻛﺮ ﺫﺋﺒﹰﺎ ‪ ) :‬ﺃﻣﺎ ﺃﺗﺎ َﻙ َﻋﻨﱢ َﻲ ﺍ ﹶ‬
‫ﺚ ( ﻭﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻛﺜﲑ ﻭﻟﻴﺲ ﻫﺬﺍ ﻣﻮﺿﻌﻪ ﻭﻗﺪ ﺫﻛﺮﻧﺎﻩ ﰲ ﻛﺘﺎﺏ ﺍﻻﺳﻢ ﻭﺍﳊﻜﻢ ‪.‬‬ ‫ﻂ ﻳﺎ َﺧﺒﹺﻴ ﹸ‬
‫ﺑﹺﺎ ﹾﻟﻐَﺎِﺋ ِ‬
‫ﻭﻗﺪ ﻳﺸﺒﻪ ﺍﻻﺳﻢُ ﺍﻻﺳ َﻢ ﰲ ﺻﻮﺭ ِﺓ ﺗﻘﻄﻴﻊ ﺍﻟﺼﻮﺕ ﻭﰲ ﺍﳋﻂﱢ ﰲ ﺍﻟﻘﺮﻃﺎﺱ ﻭﺇﻥ ﺍﺧﺘﻠﻔﺖ ﺃﻣﺎﻛﻨُﻪ ﻭﺩﻻﺋﻠﻪ ﻓﺈﺫﺍ‬
‫ﻛﺎﻥ ﻛﺬﻟﻚ ﻓﺈﻧﱠﻤﺎ ﻳﻌﺮﻑ ﻓﻀﻠﹸﻪ ﺑﺎﳌﺘﻜﻠﱢﻤﲔ ﺑﻪ ﻭﺑﺎﳊﺎﻻﺕ ﻭﺍﳌﻘﺎﻻﺕ ﻭﺑﺎﻟﺬﻳﻦ ُﻋﻨُﻮﺍ ﺑﺎﻟﻜﻼﻡ ﻭﻫﺬﻩ ﲨﻠﺔﹲ‬
‫ﻭﺗﻔﺴﲑﻫﺎ ﻳﻄﻮﻝ ‪.‬‬

‫ﺍﻟﻘﺘﻞ ﻭﺍﻟﻘﺼﺎﺹ ﻭﻗﺎﻟﻮﺍ ‪ :‬ﻗﺪ ﹸﺃ ِﻣﺮْﻧﺎ ﺑﻘﺘﻞ ﺍﳊﻴﱠﺔ ﻭﺍﻟﻌﻘﺮﺏ ﻭﺍﻟﺬﺋﺐ ﻭﺍﻷﺳﺪ ﻋﻠﻰ ﻣﻌْﻨًﻰ ﻳﻨﺘﻈﻢ ﻣﻌَﻨﻴْﲔ ‪ :‬ﺃﺣﺪﳘﺎ‬
‫ﺍﻻﻣﺘﺤﺎﻥ ﻭﺍﻟﺘﻌﺒﱡﺪ ﺑﻔﻜﺮ ﺍﻟﻘﻠﺐ ﻭﻋﻤﻞ ﺍﳉﺎﺭﺣﺔ ﻻ ﻋﻠﻰ ﻭﺟﻪ ﺍﻻﻧﺘﻘﺎﻡ ﻭﺍﻟﻌﻘﻮﺑﺔ ﻭﺃﹸﻣﺮﻧﺎ ﺑﻀﺮﺏ (‬
‫ﺍﻟﺒﺎﻏﻲ ﺑﺎﻟﺴﻴﻒ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻌَﺼَﻰ ﻻ ﺗُﻐﲏ ﻓﻴﻪ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﺪﱠﻓﹾﻊ ﻭﻋﻠﻰ ﺟﻬﺔ ﺍﻟﻌﻘﺎﺏ ﻭﱂ ﻧُﺆ َﻣ ْﺮ ﺑﺎﻟﻘﺼﺪ ﺇﱃ ﻗﺘﻠﻪ‬
‫ﺕ ﻋﻦ‬
‫ﻑ ﻣﺎ َ‬
‫ﺕ ﻣﻦ ﻗﻄﻊ ﻳﺪﻩ ﻭﻗﺎﺫ ٍ‬ ‫ﻕ ﻣﺎ َ‬‫ﻭﺇﻧﱠﻤﺎ ﺍﻟﻐﺎﻳﺔ ﰲ ﺩﻓﻊ ﺑﺄﺳِﻪ ﻋﻨﺎ ﻓﺈﻥ ﺃﺗﻰ ﺇﱃ ﺫﻟﻚ ﺍﳌﻘﺪﺍﺭ ﻋﻠﻴﻪ ﻛﺎﻥ ﻛﺴﺎﺭ ﹴ‬
‫ﺲ‬
‫ﺟَﻠﺪ ﻇﻬﺮﻩ ﻭﻗﺪ ﹸﺃ ِﻣﺮْﻧﺎ ﺑﺎﻟﻘﺼﺪ ﺇﱃ ﻗﺘﻞ ﺍﳊﻴﱠﺎﺕ ﻭﺍﻟﻌﻘﺎﺭﺏ ﻭﺇﻥ ﱂ ﺗﻌﺮﺽ ﻟﻨﺎ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻷﻥﱠ ﺟﻨﺴَﻬﺎ ﺍﳉﻨ ُ‬
‫ﲑ ﻣﺪﺑﺮ ﻭﻟﻨﺎ ﺃﻥ ﻧﻘﺘﻞ ﺍﳊﻴﱠﺔ ﻣﻘﺒﹺﻠ ﹰﺔ‬
‫ﺏ ﺍﻟﺒﺎﻏ َﻲ ﺑﺎﻟﺴﱠﻴﻒ ﺇﻻﱠ ﻭﻫﻮ ﻣﻘﺒﻞﹲ ﻏ ُ‬
‫ﺍﳌﺘﻠﻒ ﻣﺘَﻰ ﻫﻢﱠ ﺑﺬﻟﻚ ﻭﻟﻴﺲ ﻟﻨﺎ ﺃﻥ ﻧﻀﺮ َ‬
‫ﻼ ﻭﻣﺪﺑﺮﹰﺍ ﺇﻻﱠ ﺃﻥﱠ ﻗﺘ ﹶﻞ ﺍﻟﻜﺎﻓﺮ ﳚﻤﻊ ﺍﻻﻣﺘﺤﺎﻥ ﻭﺍﻟﻌﻘﻮﺑﺔ ﻭﻟﻴﺲ ﰲ ﻗﺘﻞ ﺍﳊﻴﺔ ﺇﻻﹼ‬ ‫ﻭﻣﺪﺑﺮﺓ ﻛﻤﺎ ﻳُﻘﺘﻞ ﺍﻟﻜﺎﻓ ُﺮ ﻣﻘﹺﺒ ﹰ‬
‫ﺍﻻﻣﺘﺤﺎﻥ ﻭﻗﺪ ﻛﺎﻥ ﳚﻮﺯ ﺃﻥ ﲤَﺘﺤَﻦ ﲝﺒﺴﻬﺎ ﻭﺍﻻﺣﺘﻴﺎﻝﹺ ﳌﻨﻌﻬﺎ ﺩﻭ ﹶﻥ ﻗﺘﻠﻬﺎ ﻭﺇﺫﺍ ﻭﻟﱠﻰ ﺍﻟﺒﺎﻏِﻲ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻉ ﻭﺳﺒﻴﻞ ﺍﻷﺣﻨﺎﺵﹺ ﻭﺍﻟﺴﱢﺒﺎﻉ‬
‫ﺲ ﻣﻨﻪ ﺍﻟﻨﱡﺰﻭ ُ‬
‫ﻳﺮﻳﺪ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﻓﺌﺔ ﻓﺤﻜﻤﻪ ﺍﻷﺳﺮ ﻭﺍﳊﺒﺲ ﺃﺑﺪﹰﺍ ﺇﱃ ﺃﻥ ﻳُ ْﺆَﻧ َ‬
‫ﺏ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻋﻨﺪﻣﺎ ﻳﺒﻠﹸﻎ‬
‫ﺕ ﺍﻟﺴﻤﻮﻡ ﻣﻦ ﺍﳍﻤَﺞ ﻭﺍﳊﺸﺮﺍﺕ ﺍﻟﻘﺘ ﹸﻞ ﻣﻘﺒﻠ ﹰﺔ ﻭﻣﺪﺑﺮﺓ ﻭﻗﺪ ﺃﺑﻴﺢ ﻟﻨﺎ ﻗﺘ ﹸﻞ ﺿﺮﻭ ﹴ‬
‫ﻭﺫﻭﺍ ِ‬

‫ﻼ ﻣﻦ ﺍﳉﺮﺡ ﻭﺍﻟﻘﺘﻞ ﻛﺎﻟﺒﻌﻮﺽ ﻭﺍﻟﻨﻤﻞ ﻭﺍﻟﱪﺍﻏﻴﺚ ﻭﺍﻟﻘﻤﻞ ‪.‬‬ ‫ﻣﻦ ﺟﻨﺎﻳﺎﻬﺗﺎ ﻋﻠﻴﻨﺎ ﺍﳋﺪﺵ ﻓﻀ ﹰ‬
‫ﻒ ﻣﻨﻪ ﻛﺎﻥ ﻗﺘﻠﹸﻪ ﺣﻼ ﹰﻻ‬
‫ﲑ ﻗﺘﻠ ُﻪ ﻓﺴﺎﺩٌ ﻓﺈﻥ ﺻﺎﻝ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻛﺎﻥ ﻗﺘﻠﹸﻪ ﺻﻼﺣﹰﺎ ﻭﺍﻹﻧْﺴﺎﻥ ﻗﺘﻠﻪ ﺣﺮﺍﻡ ﻓﺈﻥ ﺧﻴ َ‬
‫ﻭﺍﻟﺒﻌ ُ‬
‫‪.‬‬

‫ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﳌﺴﺎﺋﻞ‬

‫ﳉﺮﱢﻱﱢ ﻭﻋﻦ ﻣﺴﺦ ﺍﻟﻜﻼﺏ ﻭﺍﳊﹸ ﹶﻜﹶﺄِﺓ ﻭﺃﻥﱠ ﺍﳊﻤﺎ َﻡ ﺷﻴﻄﺎﻥ ﻣﻦ ﺟﻨﺲ ﺍﳌﹸﺰﺍﺡ ﺍﻟﺬﻱ‬ ‫ﻭﺍﳊﺪﻳﺚ ﻋﻦ ﻣﺴﺦ ﺍﻟﻀﱠﺐﱢ ﻭﺍ ِ‬
‫ﺕ ﻭﻫﺬﻩ ﺍﻟﻔﻄ َﻦ ﺍﻟﺼﻐﺎ َﺭ ﻣﻦ ﺑﺎﺏ‬
‫ﻛﻨﱠﺎ ﻛﺘﺒﻨﺎ ﺑﻪ ﺇﱃ ﺑﻌﺾ ﺇﺧﻮﺍﻧﻨﺎ ﳑﱠﻦ ﻳﺪﱠﻋﻲ ﻋﻠ َﻢ ﻛﻞﱢ ﺷﻲﺀ ﻓﺠﻌﻠﻨﺎ ﻫﺬﻩ ﺍﳋﺮﺍﻓﺎ ِ‬
‫ﺍﳌﺴﺎﺋﻞ ‪.‬‬
‫ﻓﻘﻠﻨﺎ ﻟﻪ ‪ :‬ﻣﺎ ﺍﻟﺸﱢﹺﻨﻘﹾﻨﺎﻕُ ﻭﺍﻟﺸﱠ ْﻴﺼَﺒﺎ ﹸﻥ ﻭﺗﻨﻜﻮﻳﺮ ﻭﺩﺭﻛﺎﺫﺍﺏ ﻭﻣَﻦ ﻗﺎﺗﻞ ﺍﻣﺮﺃﺓ ﺍﺑ ﹺﻦ ﻣﻘﺒﻞ ﻭﻣﻦ ﺧﺎﻧﻖ ﺍﻟﻐَﺮﻳﺾ ﻭﻣﻦ‬
‫ﻫﺎﺗﻒ ﺳﻌﺪ‬
 ‫ﻭﺧﺒﱢﺮﻧﺎ ﻋﻦ ﺑﲏ ﺃﹸﻗﻴﺶ ﻭﻋﻦ ﺑﲏ ﻟﺒﲎ ﻭﻣَﻦ َﺯ ْﻭﺟُﻬﺎ ﻭﻋﻦ ﺑﲏ ﹶﻏﺰْﻭﺍﻥ ﻭﻣَﻦ ﺍﻣﺮﺃﺗﻪ ﻭﻋﻦ ﲰﻠﻘﺔ ﻭﺯَﻭﺑﻌﺔ ﻭﺍﳌﻴﺪﻋﺎﻥ‬
‫ﻭﻋﻦ ﺍﻟﻨﻘﺎﺭ ﺫﻱ ﺍﻟﺮﻗﺒﺔ ﻭﻋﻦ ﺁﺻﻒ ﻭﻣﻦ ﻣﻨﻬﻢ ﺃﺷﺎﺭ ﺑﺄﺻﻔﺮ ﺳﻠﻴﻢ ﻭﻋﻦ ﺃﻃﻴﻘﺲ ﺍﺳﻢ ﻛﻠﺐ ﺃﺻﺤﺎﺏ ﺍﻟﻜﻬﻒ‬
‫ﺱ ﰲ ﺍﻟﻔﺄﺭ‬
‫ﺏ ﺷَﺮﻃﻬﻢ ﻭﻛﻴﻒ ﺣﺪﱠﺛﻮﺍ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎ ﹴ‬ ‫ﺏ ﻻ ﺗﻨﺒﺢ ﻣﻦ ﲰﱠﺎﻩ ﻭﺃﻳﻦ ﺑﻠﻎ ﻛﺘَﺎ ُ‬
‫ﻭﻛﻴﻒ ﺻﺎﺭﺕ ﺍﻟﻜﻼ ُ‬
‫ﳉﺮﱢﻱﱢ ﺃﻧﱠﻬﻦﱠ ﻛﻠﱠﻬﻦّ ﻣِﺴﺦ ﻭﻛﻴﻒ ُﺧﺼﱠﺖ ﻫﺬﻩ ﺑﺎﳌِﺴﺦ ﻭﻫﻞ‬‫ﻭﺍﻟﻘﺮﺩ ﻭﺍﳋﻨﺰﻳﺮ ﻭﺍﻟﻔﻴﻞ ﻭﺍﻷﺭﻧﺐ ﻭﺍﻟﻌﻨﻜﺒﻮﺕ ﻭﺍ ِ‬
‫ﳛ ﱡﻞ ﻟﻨﺎ ﺃﻥ ﻧُﺼﺪﱢﻕ ﻬﺑﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﺑﻦ ﻋﺒﱠﺎﺱ ﻭﻛﻴﻒ ﺻﺎﺭﺕ ﺍﻟﻈﺒﺎ ُﺀ ﻣﺎﺷﻴ ﹶﺔ ﺍﳉﻦّ ﻭﻛﻴﻒ ﺻﺎﺭﺕ ﺍﻟﻐِﻴﻼﻥ ﺗُﻐﻴﱢﺮ‬
‫ﺖ ﻣﻦ ﺿﺮﺑﺘﲔ ﻭﱂ (‬ ‫ﻛﻞﱠ ﺷﻲﺀ ﺇﻻﱠ ﺣﻮﺍﻓﺮَﻫﺎ ﻭﱂ ﻣﺎﺗﺖ ﻣﻦ ﺿﺮﺑ ٍﺔ ﻭﻋﺎﺷ ْ‬
‫ﺐ ﺍﻟﻐﻴﻼﻥ ﻭﱂ ﺻﺎﺭﺕ ﺍﻟﺮﻭﺍﻗﻴﺪ ﻣﻄﺎﻳﺎ ﺍﻟﺴﱠﻮﺍﺣﺮ ﻭﺑﺄﻱ ﺷﻲﺀ ﺯ ﻭﱠﺝ ﺃﻫ ﹸﻞ‬‫ﺻﺎﺭﺕ ﺍﻷﺭﺍﻧﺐ ﻭﺍﻟﻜِﻼﺏ ﻭﺍﻟﻨﱠﻌﺎ ُﻡ ﻣﺮﺍﻛ َ‬
‫ﺍﻟﺴّﻌﻼﺓ ﺍﺑﻦ ﻳﺮﺑﻮﻉ ﻭﻣﺎ ﻓﺮﻕ ﻣﺎ ﺑﻴﻨﻪ ﻭﺑﲔ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻫﻼﻝ ﻭﻣﺎ ﻓﻌﻠﺖ ﺍﻟﻔﺘﺎﺓ ﺍﻟﱵ ﻛﺎﻧﺖ ﲰﻴﺖ ﺑﺼﱪ ﻋﻠﻰ ﻳﺪ‬
‫ﺣﺮﻣﻲ‬

‫ﻭﺃﰊ ﻣﻨﺼﻮﺭ ﻭﱂ ﻏﻀِﺐ ﻣﻦ ﺫﻟﻚ ﺍﳌﺬﻫﺐ ﻭﱂ ﻣﻀﻰ ﻋﻠﻰ ﻭﺟﻬﻪ ﺷﻔﺸﻒ ﻭﻣﺎ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻐِﻴﻼﻥ ﻭﺍﻟﺴّﻌﺎﱄ‬
‫ﺥ ﺗُﺤﻤَﻞ‬
‫ﻭﺑﲔ ﺷﻴﻄﺎﻥ ﺍﳋﻀﺮﺍﺀ ﻭﺷﻴﻄﺎﻥ ﺍﳊﹶﻤﺎﻃﺔ ﻭﱂ ﻋُﻠﻖ ﺍﻟﺴﻤﻚ ﺍﳌﺎﱀ ﺑﺄﺫﻧﺎﺑﻪ ﻭﺍﻟﻄﺮﻱّ ﺑﺂﺫﺍﻧﻪ ﻭﻣﺎ ﺑﺎ ﹸﻝ ﺍﻟﻔﺮﺍ ﹺ‬
‫ﺑﺄﺟﻨﺤﺘﻬﺎ ﻭﺍﻟﻔﺮﺍﺭﻳﺞ ﺑﺄﺭﺟﻠﻬﺎ ﻭﻣﺎ ﺑﺎﻝ ﻛﻞﱢ ﺷﻲﺀ ﺃﺻ ﹸﻞ ﻟﺴﺎﻧﻪ ﳑّﺎ ﻳﻠﻲ ﺍﳊﻠﻖ ﻭﻃﺮﻓﻪ ﳑﱠﺎ ﻳﻠﻲ ﺍﳍﻮﺍﺀ ﺇﻻﱠ ﻟﺴﺎﻥ‬
‫ﺍﻟﻔﻴﻞ ﻭﱂ ﻗﺎﻟﺖ ﺍﳍﻨﺪ ‪ :‬ﻟﻮﻻ ﺃﻥﱠ ﻟﺴﺎﻧﻪ ﻣﻘﻠﻮﺏ ﻟﺘﻜﻠﱠﻢ ﻭﱂ ﺻﺎﺭ ﻛ ﱡﻞ ﻣﺎﺿ ﹴﻎ ﻭﺁﻛ ﹴﻞ ﻳُﺤﺮﱢﻙ ﻓﻜﱠﻪ ﺍﻷﺳﻔﻞ ﺇﻻ‬
‫ﺍﻟﺘﻤﺴﺎﺡ ﻓﺈﻧﻪ ﳛﺮﱢﻙ ﻓﻜﱠﻪ ﺍﻷﻋﻠﻰ ﻭﱂ ﺻﺎﺭ ﻷﺟﻔﺎﻥ ﺍﻹﻧﺴﺎﻥ ﺍﻷﺷﻔﺎﺭ ﻭﻟﻴﺲ ﺫﻟﻚ ﻟﻠﺪﻭﺍﺏ ﺇﻻﹼ ﰲ ﺍﻷﺟﻔﺎﻥ‬
‫ﺍﻟﻌﺎﻟﻴﺔ ﻭﻣﺎ ﺑﺎ ﹸﻝ ﻋﲔ ﺍﳉﹶﺮﺍﺩﺓ ﻭﻋﲔ ﺍﻷﻓﻌﻰ ﻻ ﺗﺪﻭﺭﺍﻥ ﻭﻣﺎ ﺑﻴﻀﺔ ﺍﻟﻌُﻘﹾﺮ ﻭﻣﺎ ﺑﻴﻀﺔ ﺍﻟﺪﻳﻚ ﻭﱂ ﺍﻣﺘﻨﻊ ﺑﻴﺾ ﺍﻷﻧﻮﻕ‬
‫ﻚ ﺍﻟﺒﺤﺮ ﻋﺪﳝﹰﺎ ﻭﻣﺎ ﺑﺎﻝ ﺍﻟﻐﺮﻳ ﹺﻖ ﻣﻦ ﺍﻟﺮﱢﺟﺎﻝ ﻳﻄﻔﻮ ﻋﻠﻰ ﻗﻔﺎﻩ ﻭﻣﻦ‬
‫ﻭﻫﻞ ﻳﻜﻮﻥ ﺍﻷﺑﻠﻖ ﺍﻟﻌﻘﻮﻕ ﻭﻣﺎ ﺑﺎﻝ ﻟﺴﺎ ِﻥ ﲰ ِ‬
‫ﺍﻟﻨﺴﺎﺀ ﻋﻠﻰ ﻭﺟﻬﻪ ﻭﱂ ﺻﺎﺭ ﺍﻟﻘﺘﻴﻞ ﺇﺫﺍ ﻗﹸﺘﻞ ﻳﺴﻘﻂ ﻋﻠﻰ ﻭﺟﻬﻪ ﰒ ﻳﻘﻠﺒﻪ ﺫ ﹶﻛﺮُﻩ‬

‫ﻭﺃﻳﻦ ﺗﺬﻫﺐ ﺷِﻘﺸِﻘﺔ ﺍﻟﺒﻌﲑ ﻭﻏﹸﺮﻣﻮﻝ ﺍﳊﻤﺎﺭ ﻭﺍﻟﺒﻐْﻞ ﻭﻛﹺﺒﺪُ ﺍﻟﻜﻮﺳﺞ ﺑﺎﻟﻨﻬﺎﺭ ﻭ َﺩﻡُ ﺍﳌﻴﺖ ﻭﱂ ﺍﻧﺘﺼﺐ َﺧﻠﹾﻖ‬
‫ﺴﻜﹶﺖ ‪.‬‬ ‫ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺑﲔ ﺳﺎﺋﺮ ﺍﳊﻴﻮﺍﻥ ﻭﺧﺒﱢﺮﱐ ﻋﻦ ﺍﻟﻀﻔﺎﺩﻉ ﱂ ﺻﺎﺭﺕ ﺗﻨﻖﱡ ﺑﺎﻟﻠﻴﻞ ﻭﺇﺫﺍ ﺃﹸﻭﻗﺪﺕ ﺍﻟﻨﺎ ُﺭ ﺃﻣ َ‬
‫ﻭﻗﺎﻟﻮﺍ ‪ :‬ﻗﺪ ﻋﺎﺭﺿﻨﺎﻛﻢ ﲟﺎ ﳚﺮﻱ ﳎﺮﻯ ﺍﻟﻔﺴﺎﺩ ﻭﺍﳋﹸﺮﺍﻓﺔ ﻟﻨﺮﺩﱠﻛﻢ ﺇﱃ ﺍﻻﺣﺘﺠﺎﺝ ﺑﺎﳋﺒَﺮ ﺍﻟﺼﺤﻴﺢ ﺍﳌﺨﺮﺝ‬
‫ﻟﻠﻈﺎﻫﺮ ‪.‬‬
‫ﺖ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﻓﺎﻗﺮﺃ ﺭﺳﺎﻟﱵ ﺇﱃ ﺃﲪﺪ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺍﻟﻜﺎﺗﺐ ﻓﻬﻲ‬ ‫ﻓﺈﻥ ﺃﻋﺠﺒﺘﻚ ﻫﺬﻩ ﺍﳌﺴﺎﺋ ﹸﻞ ﻭﺍﺳﺘ ﹾﻄﺮَﻓ َ‬
‫ﳎﻤﻮﻋ ﹲﺔ ﻫﻨﺎﻙ ‪.‬‬
‫ﻑ ﻻ ﳛﻴﻂ ﻬﺑﺎ ﺇﻻﹼ ﻣﻦ ﺃﻃﺎ ﹶﻝ ﺍﻟﻜﻼﻡ ﻭﲨﻠﺔ ﺫﻟﻚ ﺃﻥﹼ ﻣﺎ ﻛﺎﻥ ﻣﻨﻬﺎ ﻟﻠﺼﻴﺪ ﻓﻬﻲ ﺍﻟﻀﱢﺮﺍﺀ ﻭﻭﺍﺣﺪﻫﺎ‬ ‫ﻭﺍﻟﻜﻼﺏ ﺃﺻﻨﺎ ُ‬
‫ﺿِﺮﻭﺓ ﻭﻫﻲ ﺍﳉﻮﺍﺭﺡ ﻭﺍﻟﻜﻮﺍﺳﺐ ﻭﳓﻦ ﻻ ﻧﻌﺮﻓﻬﺎ ﺇﻻﱠ ﺍﻟﺴﱠﻠﹸﻮﻗﻴّﺔ ﻭﻫﻲ ﻣﻦ ﺃﺣﺮﺍﺭ ﺍﻟﻜﻼﺏ ﻭﻋﺘﺎﻗﻬﺎ ﻭﺍﳋِﻼﺳﻴﺔ‬
‫ﺏ ﺍﻟﺮﻋﺎ ِﺀ ﻣﻦ ﺯﻳﻨﻴّﻬﺎ‬
‫ﻫﺠﻨﻬﺎ ﻭﻣﻘﺎﺭﻳﻔﻬﺎ ﻭﻛﻼ ُ‬

‫ﻭﻛﺮﺩﻳﻬﺎ ﻓﻬﻲ ﻛﺮﺍﺩﻬﺗﺎ ‪.‬‬

‫ﲑ ﺍﻟﺴﱠﻠﻮﻗﻴّﺔ ﻭﻟﻜﻨﱠﻬﺎ ﺗﻘﺼﱢﺮ ﻋﻦ ﺍﻟﺴﱠﻠﻮﻗﻴّﺔ ﺑﻌﻴﺪﹰﺍ ﻭﺳَﻠﻮﻕ ﻣﻦ ﺃﺭﺽ ﺍﻟﻴﻤﻦ ﻛﺎﻥ ﳍﺎ ﺣﺪﻳﺪٌ‬ ‫ﺏﻏ ُ‬ ‫ﻭﻗﺪ ﺗَﺼﻴﺪ ﺍﻟﻜﻼ ُ‬
‫ﺴﺠُﻪ ** ﻭﺗﻮﻗِﺪ ﺑﺎﻟﺼﱡﻔﱠﺎﺡ‬
‫ﻒ َﻧ ْ‬
‫ﺟﻴﱢﺪ ﺍﻟﻄﺒﻊ ﻛﺮﱘ ﺍﻟﻌﻨﺼﺮ ﺣﺮﱡ ﺍﳉﻮﻫﺮ ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻨﺎﺑﻐﺔ ‪ ) :‬ﺗَﻘﺪﱡ ﺍﻟﺴﱠﻠﻮﻗﻲﱠ ﺍﳌﻀﺎ َﻋ َ‬
 ‫ﺐ(‬‫ﻧﺎ َﺭ ﺍﳊﹸﺒﺎ ِﺣ ﹺ‬
‫ﺐ ﻭﻗﺪ ﺩﻧﺎ ﺧَﻄﻤﻪ ﻣﻦ ﻋَﺠْﺐ ﺫﻧﺐ ﺍﻟﻈﱯ ﻭﻫﻮ‬
‫ﻒ ﻛ ﹾﻠ ﹴ‬
‫ﺾ ﺍﳌﻠﻮﻙ ﻭﻫﻮ ﻳﺮﻛﺾ ﺧﻠ َ‬ ‫ﺖ ﺑﻌ َ‬
‫ﻭﻗﺎﻝ ﺍﻷﺻﻤﻌﻲّ ‪ :‬ﲰﻌ ُ‬
‫ﺐ‬
‫ﻚ ﻧﻔﺴﻲ ﻭﺃﻧﺸﺪ ﻟﺒﻌﺾ ﺍﻟﺮﺟﺎﺯ ‪ :‬ﻣﻔﺪﱠﻳﺎﺕ ﻭﻣﻠﻌﱠﻨﺎﺕ ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﺪﻳﻚ ‪ :‬ﻓﻠﻤﱠﺎ ﺻﺎﺭ ﺍﻟﻜﻠ ُ‬
‫ﻳﻘﻮﻝ ‪ :‬ﺇﻳﻪ ﻓﺪﺗ َ‬
‫ﺹ ﻭﺍﻟﺸﱠﺮﻩ ﻭﺍﻟﺒَﺬﺍﺀ ﻭﺍﻟﺘﺴﺮﱡﻉ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ﺻﺎﺭﻭﺍ ﻳﺸﺘﻘﱡﻮﻥ ﻣﻦ ﺍﲰﻪ‬ ‫ﻋﻨﺪﻫﻢ ﳚﻤﻊ ﺧﺼﺎ ﹶﻝ ﺍﻟﻠﺆﻡ ﻭﺍﻟﻨﱠﺬﺍﻟﺔ ﻭﺍﳊﺮ ﹺ‬
‫ﺉ ﺫﹶﻫُﺒ ْﻪ (‬
‫ﺐ ** ﱂ ﻳَﺒ َﻖ ﻗﺒﻠﹶﻚ ﻻﻣﺮ ﹴ‬
‫ﳌﻦ ﻫﺠَﻮﻩ ﻬﺑﺬﻩ ﺍﳋﺼﺎﻝ ﻭﻗﺎﻝ ﺑﺸﱠﺎﺭ ‪ ) :‬ﻭﺍﺳَﺘ ْﻐ ﹺﻦ ﺑﺎﻟﻮﺟَﺒﺎﺕ ﻋﻦ ﺫﹶﻫ ﹴ‬

‫ﻣﺎ ﺍﺷﺘﻖ ﻣﻦ ﺍﺳﻢ ﺍﻟﻜﻠﺐ‬

‫ﺞ ﻳﺴﻌَﻰ‬
‫ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ‪ :‬ﻟﹶﻤﺎ ﺍﺷﺘﻘﱡﻮﺍ ﻣﻦ ﺍﲰﻪ ﻟﻸﺷﻴﺎﺀ ﺍﶈﻤﻮﺩﺓ ﺃﻛﺜﺮ ﻗﺎﻝ ﻋﺎﻣﺮ ﺑﻦ ﺍﻟﻄﻔﻴﻞ ‪ ) :‬ﻭﻣﺪﺟﱠ ﹴ‬
‫ﺐ ( ﻭﻣﻦ ﻭﻟﺪ ﺭﺑﻴﻌﺔ ﺑﻦ ﻧﺰﺍﺭ ﻛﻠﺐ ﺑﻦ ﺭﺑﻴﻌﺔ ﻭﻛﻼﺏ ﺑﻦ ﺭﺑﻴﻌﺔ ﻭﻣﻜﺎﻟﺐ ﺑﻦ‬ ‫ﺸﻜﱠﺘِﻪ ** ﳏﻤﺮﱠ ٍﺓ ﻋﻴﻨﺎﻩُ ﻛﺎﻟﻜ ﹾﻠ ﹺ‬
‫ﺑِ‬
‫ﻼ ﲦﺎﻧﻴﺔ‬‫ﺭﺑﻴﻌﺔ ﻭﻣﻜﻠﺒﺔ ﺑﻨﻮ ﺭﺑﻴﻌﺔ ﺑﻦ ﻧﺰﺍﺭ ﻭﻓﻴﻬﻢ ﻣﻦ ﺍﻟﺴﺒﺎﻉ ﺃﺳَﺪ ﻭﺿُﺒﻴﻌﺔ ﻭﺫﺋﺐ ﻭﺫﺅﻳﺐ ﻭﻫﻢ ﲬﺴﺔ ﻋﺸﺮ ﺭﺟ ﹰ‬
‫ﻣﻦ ﲨﻴﻊ ﺍﻟﺴﺒﺎﻉ ﻭﻣﻦ ﺍﻟﺜﻤﺎﻧﻴﺔ ﺃﺭﺑﻌﺔ ﻣﺸﺘﻘﱠﺔ ﻣﻦ ﺍﺳﻢ ﺍﻟﻜﻠﺐ ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻛﻠﻴﺐ ﺑﻦ ﻳﺮﺑﻮﻉ ﻭﻛﻼﺏ ﺑﻦ‬
‫ﺐ ** ﺑﻨﻮ ﺍﻟﻜﻠﺒِﺔ ﺍﻟﺸﻢﱡ‬
‫ﺭﺑﻴﻌﺔ ﻭﻛﻠﺐ ﺑﻦ ﻭَﺑﺮﺓ ﻭﻣﻨﻪ ﺑﻨﻮ ﺍﻟﻜﻠﺒﺔ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﺳَﻴ ﹾﻜﻔِﻴﻚ ﻣﻦ ﺍﺑﲏ ﻧﺰﺍ ﹴﺭ ﻟﺮﺍﻏ ﹴ‬
‫ﺖ ﻬﺑﻢ‬‫ﺍﻟﻄﻮﺍ ﹸﻝ ﺍﻷﺷﺎﺟﻊﹺ ( ﻭﺍﻟﻜﻠﺒﺔ ﻟﻘﺐ ﻣﻴﱠﺔ ﺑﻨﺖ ﻋِﻼﺝ ﺑﻦ َﺷﺤْﻤﺔ ﺍﻟﻌﻨﱪﻱّ ﻭﺑﻨﻮﻫﺎ ﺑﻨﻮ ﺍﻟﻜﻠﺒﺔ ﺍﻟﺬﻳﻦ ﲰﻌ َ‬
‫ﺗﺰ ﻭﱠﺟﻬﺎ ﺧُﺰﳝﺔ ﺑﻦ ﺍﻟﻨﻌﻤﺎﻥ ﻣﻦ ﺑﲏ ﺿُﺒَﻴﻌﺔ ﺑﻦ ﺭﺑﻴﻌﺔ ﺑﻦ ﻧﺰﺍﺭ ﻓﻬﻲ ﺃﻣﱡﻬﻢ ﻭﻓﻴﻬﺎ ﻳﻘﻮﻝ ُﺷﺒَﻴﻞ ﺑﻦ َﻋﺰْﺭﺓ ﺍﻟﻀﱡﺒَﻌﻲ‬

‫ﺻﺎﺣﺐ ﺍﻟﻐﺮﻳﺐ ﻭﻛﺎﻥ ﺷِﻴﻌﻴّﹰﺎ ﻣﻦ ﺍﻟﻐﺎﻟﻴﺔ ﻓﺼﺎﺭ ﺧﺎﺭﺟﻴ‪‬ﺎ ﻣﻦ ﺍﻟﺼﱡﻔﺮﻳﺔ ‪ ) :‬ﺑﻨﻮ ﻛﻠﺒ ٍﺔ ﻫﺮﱠﺍﺭﺓ ﻭﺃﺑُﻮ ُﻫ ُﻢ ** ُﺧﺰَﳝﹸﺔ‬
‫ﻋﺒﺪٌ ﺧﺎﻣ ﹸﻞ ﺍﻷﺻﻞ ﺃﻭ ﹶﻛﺲُ ( ﻭﰲ َﻣﻴﱠﺔ ﺍﻟﻜﻠﺒﺔ ﻳﻘﻮﻝ ﺃﺑﻮﻫﺎ ﻭﻫﻮ ﻋِﻼﺝ ﺑﻦ ﺷﺤﻤﺔ ‪ ) :‬ﺩﻋﺘْﻬﺎ ﺭﺟﺎﻝﹲ ﻣﻦ ﺿُﺒَﻴﻌﺔ‬
‫ﹶﻛﻠﹾﺒ ﹰﺔ ** ﻭﻣﺎ ﻛﺎﻥ ﻳُﺸﻜﻰ ﰲ ﺍﶈﻮﻝ ﺟﹺﻮﺍﺭُﻫﺎ ( ﻭﳑﺎ ﺍﺷﺘﻖﱠ ﻟﻪ ﻣﻦ ﺍﺳﻢ ﺍﻟﻜﻠﺐ ﻣﻦ ﺍﻟﻘﹸﺮﻯ ﻭﺍﻟﺒُﻠﺪﺍﻥ ﻭﺍﻟﻨﺎﺱ ﻭﻏﲑ‬
‫ﺫﻟﻚ ﻗﻮﳍﻢ ﰲ ﺍﻟﻮﻗﹾﻌﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﺑﺈﺭ ﹺﻡ ﺍﻟﻜﻠﺒﺔ ﻭﻣﻦ ﺫﻟﻚ ﻗﻮﳍﻢ ‪ :‬ﺣﲔ ﻧﺰﻟﻨﺎ ﻣﻦ ﺍﻟﺴﱠﺮﺍﺓ ﺻﺮﻧﺎ ﺇﱃ ﳒﺪ ﺍﻟﻜﻠﺒﺔ ‪.‬‬
‫ﻭﻛﺎﻥ ﺳﺒﺐ ﺧﺮﻭﺝ ﻣﺎﻟﻚ ﺑﻦ ﻓﹶﻬﻢ ﺑﻦ ﻏﹶﻨْﻢ ﺑﻦ ﺩَﻭﺱ ﺇﱃ ﺃﺯﺩ ﺷﻨﻮﺀﺓ ﻣﻦ ﺍﻟﺴﺮﺍﺓ ﺃﻥﹼ ﺑﲏ ﺃﺧﺘﻪ ﻗﺘﻠﻮﺍ ﻛﻠﺒ ﹰﺔ ﳉﺎﺭﻩ‬
‫ﻭﻛﺎﻧﻮﺍ ﺃ َﻋﺪﱠ ﻣﻨﻪ ﻓﻐﻀﺐ ﻭﻣﻀﻰ ﻓﺴﻤﱢﻲ ﺫﻟﻚ ﺍﻟﻨﺠﺪ ﺍﻟﺬﻱ ﻫَﺒﻂ ﻣﻨﻪ ﻧَﺠْﺪ ﺍﻟ ﹶﻜﻠﹾﺒﺔ ‪( .‬‬
‫ﻭﺑﻄﹶﺴﱡﻮﺝ ﺑﺎﺩُﻭﺭﻳﺎ ﻬﻧﺮ ﻳﻘﺎﻝ ﻟﻪ ‪ :‬ﻬﻧﺮ ﺍﻟﻜﻠﺒﺔ ﻭﻳﻘﻮﻟﻮﻥ ‪ :‬ﻛﺎﻥ ﺫﻟﻚ ﻋﻨﺪ ﻃﻠﻮﻉ ﻛﻮﻛﺐ ﺍﻟﻜﻠﺐ ﻭﻣﻦ ﺫﻟﻚ ﻗﻮﳍﻢ‬
‫‪:‬‬

‫ﺐ ﺍﳉﹶﺮﻣﻲّ ﺍﻟﻨﺤﻮﻱ ﻭﻛﺎﻥ ﺭﺟﻼ ﻣﻦ ﺍﻟﻌِﻠﻴﺔ ﻋﺎﳌﹰﺎ ﻋَﺮﻭﺿﻴّﹰﺎ ﳓﻮﻳّﺎ‬ ‫ﻋﺒﱠﺎﺩ ﺑﻦ ﺃﻧْﻒ ﺍﻟﻜﻠﺐ ﻭﻣﻦ ﺫﻟﻚ ﺃﺑﻮ ﻋُ َﻤ َﺮ ﺍﻟﻜﻠ ُ‬
‫ﺏ ﺍﻟﻨﺎﺱ ﻟﻠﻨﺒﻴﺬ ﻭﻗﺪ ﺭﺍﻫﻨﻮﺍ ﺑﻴﻨﻪ ﻭﺑﲔ ﳏﻤﱠﺪ ﺑﻦ ﻋﻠﻲّ ‪.‬‬
‫ﻓﺮﺿﻴّﹰﺎ ﻭ َﻋﻠﱡﻮﻳﻪ ﻛﻠﺐ ﺍﳌﻄﺒﺦ ﻭﻛﺎﻥ ﺃﺷﺮ َ‬
‫ﻭﺍﻟﻜﻠﺐ ‪ :‬ﻛﻠﺐ ﺍﳌﺎﺀ ﻭﻛﻠﺐ ﺍﻟﺮﺣﻰ ﻭﺍﻟﻀﺒﺔ ﺍﻟﱵ ﻳﻘﺎﻝ ﳍﺎ ﺍﻟﻜﻠﺐ ﻭﻛﺬﻟﻚ ﺍﻟﻜﹸﻠﹾﺒﺔ ﻭﺍﻟ ﹶﻜﻠﹾﺒﺘﺎﻥ ﻭﺍﻟ ﹸﻜﻼﹼﺏ‬
‫ﻭﺍﻟ ﹶﻜﻠﱡﻮﺏ ‪.‬‬
‫ﺏ ﰲ ﺫﻟﻚ ﺍﳌﻌﲎ ‪ ) :‬ﺃﹸﻣﻜﱢﻦ ﹸﻛﻼﱠﺏ ﺍﻟﻘﻨﺎ ﻣﻦ ﺛﻐﻮﺭﻫﺎ ** ﻭﺃﺧﻀِﺐ ﻣﺎ ﻳﺒﺪﻭ ﻣ َﻦ ﺍﺳﺘﺎﻫﻬﺎ‬ ‫ﻭﻗﺎﻝ ﺭﺍﺷﺪ ﺑﻦ ﺷِﻬﺎ ﹴ‬
‫ﲑ ﺇﻛﺎﻑٌ ﻭﹶﺛ ﹶﻔ ْﺮ ( ﻭﺍﻟ ﹶﻜ ﹾﻠَﺒﺘَﺎ ِﻥ‬
‫ﹺﺑ َﺪﻡّ ( ﻭﻗﺎﻝ ‪ :‬ﻭﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ ‪ ) :‬ﻣﺎ ﺯﺍ ﹶﻝ ﻣ ﹾﺬ ﻛﹶﺎﻥ ﻏﹸﻼﻣﹰﺎ ﻳﺴﺘﺘﺮ ** ﻟﻪ ﻋﻠﻰ ﺍﻟَﻌ ﹺ‬
‫ﺐ‬
‫ﻭﺍﻟﻌَﻼﹸﺓ ﻭﺍﻟ َﻮَﺗ ْﺮ ﻭﻗﺎﻝ ﺃﺷﻬﺐ ﺑﻦ ﺭُﻣﻴﻠﺔ ﻭﻛﺎﻥ ﺃ ﻭﱠ ﹶﻝ ﻣﻦ ﺭﻣﻰ ﺑﲏ ﳎﺎﺷﻊ ﺑﺄﻧﱠﻬﻢ ﻗﹸﻴﻮﻥ ‪ ) :‬ﻳﺎ ﻋﺠﺒَﺎ ﻫﻞ ﻳﺮﻛ ُ‬
 ‫ﺲ(‬
‫ﺲ ** ﺍﻟﻜﻠﺒﺘﺎﻥ ﻭﺍﻟﻌَﻼﹸﺓ ﻭﺍﻟ ﹶﻘَﺒ ْ‬
‫ﺲ ( ) ﻭﺇﻧﱠﻤﺎ ﺃﺩﺍﺗﻪ ﺇﺫﺍ َﺟ ﹶﻠ ْ‬
‫ﺠ ْ‬
‫ﲔ ﻋﻠﻰ ﺍﳋﹶﻴ ﹺﻞ َﻧ َ‬
‫ﺱ ** ﻭ َﻋ َﺮﻕُ ﺍﻟ ﹶﻘ ﹺ‬
‫ﺍﻟ ﹶﻘ ْﻴﻦُ ﺍﻟ ﹶﻔ َﺮ ْ‬
‫ﺱ ﻋﺎﻣﺮ ﺑﻦ ﺍﻟﻄﻔﻴﻞ ‪ :‬ﺍﻟﻜﻠﺐ ‪.‬‬ ‫ﻭﻛﺎﻥ ﺍﺳﻢ ﺍﳌﺰﻧﻮﻕ ﹶﻓ َﺮ ﹺ‬

‫ﻭﻗﺪ ﺯﻋﻤﺖ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥﱠ ﺣﺮﺏ ﺃﻳﱠﺎﻡ ﻫَﺮﺍﻣﻴﺖ ﺇﻧﱠﻤﺎ ﻛﺎﻥ ﺳﺒﺒﻪ ﻛﻠﺐ ‪.‬‬
‫ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﺪﻳﻚ ‪ :‬ﻗﺪ ﻗﻴﻞ ﻟﻠﺨﻮﺍﺭﺝ ‪ :‬ﻛﻼﺏ ﺍﻟﻨﺎﺭ ﻭﻟﻠﻨﻮﺍﺋﺢ ‪ :‬ﻛﻼﺏ ﺍﻟﻨﺎﺭ ‪.‬‬
‫ﺐ ﺑﲏ ﻛﻠﻴﺐ ﻭﻗﺎﻝ‬ ‫ﻑ ﻋﻠﻰ ﻛﻠ ﹺ‬ ‫ﻚ ﺗُﻄﻴﻞ ﺍﻟﻮﻗﻮ َ‬ ‫ﻭﻗﺪ ﻗﺎﻝ ﺟَﻨﺪﻝﹸ ﺑﻦ ﺍﻟﺮﺍﻋﻲ ﻷﺑﻴﻪ ﰲ ﻭﻗﻮﻓِﻪ ﻋﻠﻰ ﺟﺮﻳﺮ ‪ :‬ﻣﺎ ﻟ َ‬
‫ﺐ ﻗﺪ ﹶﻛﻠِﺐ ﺍﻟﺰﱠﻣﺎ ﹸﻥ ﻋﻠﻴ ﹸﻜ ُﻢ ** ﻭﺃﺻﺎﺑﻜ ْﻢ ِﻣﻨﱠﺎ ﻋﺬﺍﺏٌ ﻣُﺮ َﺳﻞﹸ ( ) ﺇﻥﱠ ﺍﻟﺴﱠﻤﺎﻭﺓ ﻻ‬
‫ﺯﻓﺮ ﺑﻦ ﺍﳊﺎﺭﺙ ‪ ) :‬ﻳﺎ ﻛﻠ ُ‬
‫ﺖ ﺍﻟﺰﱠﻳﺘﻮ ِﻥ ﻭﺍﺑْﻨﹺﻲ َﺑﺤْﺪ ﹸﻝ ( ﻭﻗﺎﻝ ﺣُﺼﲔ ﺑﻦ ﺍﻟﻘﻌﻘﺎﻉ ﻳﺮﺛﻲ ﻋُﺘﻴﺒﺔ ﺑﻦ ﺍﳊﺎﺭﺙ ‪ ) :‬ﺑ ﹶﻜ َﺮ‬ ‫ﲰﺎﻭ ﹶﺓ ﻓﺎﳊﻘﻲ ** ﲟﻨَﺎﹺﺑ ِ‬
‫ﺸﻔﹶﻰ ﺍﻟﻐﻠﻴ ﹶﻞ‬
‫ﺏ ( ) ﻗﺘﻠﹸﻮﺍ ﹸﺫ ﺅَﺍﺑﹰﺎ ﺑﻌﺪ ﻣﻘﺘ ﹺﻞ َﺳﺒْﻌ ٍﺔ ** ﻓ َ‬ ‫ﺙ ﺑﻦ ﺷِﻬﺎ ﹺ‬ ‫ﻑ ﻛﻠﱢﻬﺎ ** ﺑﻌُﺘﻴﺒ ﹶﺔ ﺑ ﹺﻦ ﺍﳊﺎﺭ ِ‬ ‫ﲑ ِﺧ ْﻨ ِﺪ َ‬
‫ﺍﻟﻨّﻌﻲﱡ ﲞ ﹺ‬
‫ﺏ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﻟﻠﹼﻪ ﺩﺭﱡ ﺑﲏ‬ ‫ﺐ ﺑﹺﻀﺮﺏ ﲨﺎﺟﹺﻢ ﻭﺭﹺﻗﺎ ﹺ‬ ‫ﺏ ( ) ﻳﻮﻡ ﺍﳊﻠﻴﺲ ﺑﺬﻱ ﺍﻟ ﹶﻔﻘﹶﺎ ﹺﺭ ﹶﻛﹶﺄﻧﱠﻪ ** ﹶﻛِﻠ ٌ‬ ‫ﻭﺭﹺﻳﺒ ﹶﺔ ﺍﳌﺮﺗﺎ ﹺ‬
‫ﻂ‬
‫ﺼﻲﱡ ﺍﻟﻄﱠﻠﹾﺢ ﺃﺭ ُﺟﻠﹸﻬﻢ ** ﻛﻤﺎ َﺗَﻨﺼﱠﺐُ ﻭ َﺳ ﹶ‬ ‫ﳊﺪّﺍ ِﺀ ِﻣ ْﻦ َﻧ ﹶﻔ ﹴﺮ ** ﻭﻛ ﱡﻞ ﺟﺎ ﹴﺭ ﻋﻠﻰ ﺟﲑﺍﻧﻪ ﹶﻛِﻠﺐُ ( ) ﺇﺫﺍ ﻏﹶﺪ ﻭْﺍ ﻭ ِﻋ ِ‬ ‫ﺍﹶ‬
‫ﺐ ( ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌُﻮﺩ ﺳﺮﻳﻊ ﺍﻟﻌُﻠﻮﻕ ﰲ ﻛﻞﱢ ﺯﻣﺎ ٍﻥ ﺃ ْﻭ ﻛﻞﱢ ﺃﺭﺽ ﺃﻭ‬ ‫ﺍﻟﺒﹺﻴﻌﺔ ﺍﻟﺼﱡ ﹸﻠ ُ‬

‫ﰲ ﻋﺎﻣﱠﺔ ﺫﻟﻚ ﻗﺎﻟﻮﺍ ‪ :‬ﻣﺎ ﻫﻮ ﺇﻻﱠ ﻛﻠﺐ ‪.‬‬

‫ﺝ ﻣﻦ ﻋﻨﺪِﻩ ﻭﺍﺳﺘﺄﺫﻧﻪ ﺇﱃ ﺃﻫﻠﻪ ‪ :‬ﻧﻌﻢ ﺇﻥ ﱂ‬
‫ﻭﻗﺎﻟﻮﺍ ‪ :‬ﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﻭﺯ ﹺﺭ ﺑﻦ ﺟﺎﺑﺮ ﺣﲔ ﺧﺮ َ‬
‫ﺗﺪﺭﻛﹾﻪ ﺃﻡﱡ ﻛﻠﹾﺒﺔ ﻳﻌﲏ ﺍﳊﻤﱠﻰ ‪.‬‬
‫ﻭﳑﱠﺎ ﺫﻛﺮﻭﺍ ﺑﻪ ﺍﻟﻌﻀﻮ ﻣﻦ ﺃﻋﻀﺎﺀ ﺍﻟﻜﻠﺐ ﻭﺍﻟﻜﻠﺒﺔ ﻭﺍﳋﻠﻖ ﻣﻨﻬﻤﺎ ﺃﻭ ﺍﻟﺼﻔﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻣﻦ ﺻﻔﺎﻬﺗﻤﺎ ﺃﻭ ﺍﻟﻔﻌﻞ‬
‫ﺐ ﻳﻘﻮﻝ ‪ :‬ﻣﻄﻼ ﻣُ ﹶﻘ ْﺮﻣَﻄﹰﺎ ﺩﺍﺋِﻤﹰﺎ ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ﰲ‬
‫ﺱ ﺍ ﹾﻟ ﹶﻜ ﹾﻠ ﹺ‬
‫ﻼ ﹶﻛُﻨﻌَﺎ ﹺ‬
‫ﺍﻟﻮﺍﺣﺪ ﻣﻦ ﺃﻓﻌﺎﳍﻤﺎ ﻗﺎﻝ ﺭﺅﺑﺔ ‪ :‬ﻻﻗﻴﺖ َﻣ ﹾﻄ ﹰ‬
‫ﺫﻟﻚ ‪ :‬ﻗﺎﻝ ‪ :‬ﻫﺬﻩ ﺃﺭﺽٌ ﺫﺍﺕ ﻏﱪﺓ ﻣﻦ ﺍﳉﺪﺏ ﻻ ﻳﺒﺼﺮ ﺍﻟﻘﻮﻡ ﻓﻴﻬﺎ ﺍﻟﻨﺠﻢ ﺍﻟﺬﻱ ﻳُﻬﺘَﺪﻯ ﺑﻪ ﺇﻻﹼ ﻭﻫﻮ ﻛﺄﻧّﻪ ﻋﲔ‬
‫ﺏ ﻭﺍﳉﻤﻊ ﻫُﺒ‪‬ﻰ‬
‫ﺍﻟﻜﻠﺐ ﻷﻥﹼ ﺍﻟﻜﻠﺐ ﺃﺑﺪﹰﺍ ﻣُﻐﻤِﺾٌ ﻏﲑ ﻣﻄﺒﻖ ﺍﳉﻔﻮﻥ ﻭﻻ ﻣﻔﺘﻮﺣﻬﺎ ﻭﺍﳍﹸﺒّﻰ ‪ :‬ﺍﻟﻈﻠﻤﺔ ﻭﺍﺣﺪﻫﺎ ﻫﺎ ﹴ‬
‫ﻣﺜﻞ ﻏﺎ ﹴﺯ ﻭﻏﹸﺰ‪‬ﻯ ﻭﺍﻟﻘِﺒﺎﻉ ‪ :‬ﺍﻟﱵ ﻗﹶﺒﻌﺖ ﰲ ﺍﻟﻘﺘﺎﻡ ﻭﺍﺣﺪﻫﺎ ﻗﺎﺑﻊ ﻛﻤﺎ ﻳﻘﺒَﻊ ﺍﻟﻘﻨﻔﺬ ﻭﻣﺎ ﺃﺷﺒﻬﻪ ﰲ ﺟُﺤﺮﻩ ﻭﺃﻧﺸﺪ‬
‫ﻉ ﺍﻟﻘﹶﺮﻧْﱮ ﺃﺧﻠﻔﺘﻪ ﳎﺎﻋﺮﻩ ( ﻭﺍﻟﻘﺒﻮﻉ ‪ :‬ﺍﻻﺟﺘﻤﺎﻉ‬ ‫ﺕ ﺑﺎﻟﻠﱠﻴﻞ ﻗﺎﺑﻌﹰﺎ ** ﹸﻗﺒُﻮ َ‬‫ﻕ ﺍﳉﺎﺭﺍ ِ‬
‫ﻻﺑﻦ ﻣﻘﺒﻞ ‪ ) :‬ﻭﻻ ﺃﻃﺮ ُ‬
‫ﳋﻨَﻔﺴﺎﺀ ‪.‬‬
‫ﻭﺍﻟﺘﻘﺒﱡﺾ ﻭﺍﻟﻘﹶﺮﻧْﱮ ‪ :‬ﺩُ َﻭ ْﻳﺒﱠﺔ ﺃﻋﻈﻢ ﻣﻦ ﺍ ﹸ‬

‫ﺷﻌﺮ ﰲ ﺍﳍﺠﺎﺀ ﻟﻪ ﺳﺒﺐ ﺑﺎﻟﻜﻠﺐ‬

‫ﺢ‬
‫ﺚ ﺗﻨﺎ ﹶﻃ َ‬
‫ﺖ ﺣﻴ ﹸ‬
‫ﺐ ﻭﺍﺋ ﹴﻞ ﺃﻫﺠﻮﺗَﻬﺎ ** ﺃﻡ ﺑُﻠ َ‬
‫ﺿﺮﱠ ﺗﻐﻠ َ‬
‫ﻭﻗﺎﻝ ﺍﻵﺧﺮ ﰲ ﺻﻔﺔ ﺑﻌﺾ ﻣﺎ ﻳﻌﺮﺽ ﻟﻪ ﻣﻦ ﺍﻟﻌﻴﻮﺏ ‪ ) :‬ﻣﺎ َ‬
‫ﺍﻟﺒﺤﺮﺍ ِﻥ ( ) ﺇﻥﹼ ﺍﻷَﺭﺍﻗﻢ ﻻ ﻳﻨﺎ ﹸﻝ ﻗﺪﳝَﻬﺎ ** ﻛﻠﺐٌ َﻋ ﻮَﻯ ﻣﺘﻬﺘﱢﻢ ﺍﻷﺳْﻨﺎﻥِ ( ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ﰲ ﻣﻨﻈﻮﺭ ﺑﻦ َﺯﺑﱠﺎﻥ ‪) :‬‬
‫ﺐ َﻣﻨْﻈﻮﺭُ ( ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﻀﺮﺏ ﻗﻮﻝ ﺍﻷﻋﺮﺍﰊّ ‪) :‬‬ ‫ﺕ ِﻋﺠَﺎ ﹸﻥ ﺍﻟ ﹶﻜ ﹾﻠ ﹺ‬
‫ﻒ ﺍﻵﺑﺎ ُﺀ ﺑﻌ َﺪﻫُﻢُ ** ﰲ ﺍﻷُﻣﱠﻬﺎ ِ‬
‫ﻟﺒﺌﺲ ﻣﺎ َﺧﻠﱠ َ‬
‫ﻛﻼﺏ ﻟﻌﺎﺏ ﺍﻟﻜﻠﺐ ﺇﻥ ﺳﺎﻕ َﻫﺠْﻤﺔ ** ﻳﻌﺬﱢﺏ ﻓﻴﻬﺎ ﻧﻔﺴَﻪ ﻭﻳُﻬﻴﻨُﻬﺎ ( ﻭﻗﺎﻝ ﻋﻤﺮﻭ ﺑﻦ ﻣﻌ ِﺪ ﻳﻜﺮﹺﺏ ‪ ) :‬ﳊﺎ ﺍﻟﻠﹼ ُﻪ‬
‫ﺖ ﳒﱠﺘﲏ‬‫ﺕ ( ﻭﻗﺎﻝ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﺑﻦ ﺣﺮﺏ ‪ ) :‬ﻭﻟﻮ ﺷﺌ ُ‬ ‫ﺖ ﻓﺎﺯﺑﹶﺄﺭﱠ ِ‬ ‫ﺏ ﻫﺎﺭ َﺷ ْ‬
‫َﺟﺮْﻣﹰﺎ ﻛﻠﱠﻤﺎ ﹶﺫﺭﱠ ﺷﺎﺭﹺﻕٌ ** ﻭﺟﻮ ُﻩ ﻛِﻼ ﹴ‬
 ‫ﺐ ﻣِﻨﻬﻢُ ** ﻟﺪ ﹾﻥ ﻏﺪﻭ ﹰﺓ ﺣﺘّﻰ‬
‫ﻛﹸﻤﻴﺖٌ ِﻃ ِﻤﺮﱠﺓ ** ﻭﱂ ﺃ ْﺟﻌَﻞ ﺍﻟﻨﱠﻌﻤﺎ َﺀ ﻻﺑﻦ ﺷَﻌﻮﺏ ( ) ﻭﻣﺎ ﺯﺍﻝ ﻣُﻬﺮﻱ َﻣ ْﺰ َﺟ َﺮ ﺍﻟﻜﻠ ﹺ‬
‫ﺏ ( ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺯﻳﺎﺩ ‪:‬‬ ‫ﺖ ِﻟﻐُﺮﻭ ﹺ‬ ‫ﺩَﻧ ْ‬

‫ﺐ ( ﻭﻗﺎﻝ ﺷﺮﻳﺢ ﺑﻦ ﺃﻭﺱ ‪) :‬‬

‫ﺼ ﹶﺔ ﺍﻟﻜﹶﻠ ﹺ‬
‫) ﺩ َﻋﺘْﻪ ﲟﺴﺮُﻭﻕ ﺍﳊﺪﻳﺚ ﻭﻇﺎﻟ ﹴﻊ ** ﻣﻦ ﺍﻟﻄﺮﻑ ﺣﱴ ﺧﺎﻑ ﺑَﺼﺒ َ‬
‫ﺐ ﺷﻴﱠﻄﻪ ﺍﳉﻤ ُﺮ ( ﻭﻗﺎﻝ ﺁﺧﺮ ﻭﻫﻮ ﻳﻬﺠﻮ ﻗﻮﻣﹰﺎ ‪ ) :‬ﻓﺠﺎﺀﺍ‬ ‫ﻕ ﻭ ﹾﳔﻠﹶﻪ ** ﻭﺯﺍﺩﻙ ﺃﻳﺮ ﺍﻟ ﹶﻜ ﹾﻠ ﹺ‬‫ﻭﻋﻴﱠ ْﺮﺗَﻨﺎ ﹾﲤ َﺮ ﺍﻟﻌﺮﺍ ﹺ‬
‫ﺲ ﻣﻦ ﺃﻭﺻﺎ ﹺﻝ ﺃﻋ ﹶﻘ َﺪ ﺳﺎ ِﻓ ِﺪ ( ﻭﻗﺎﻝ ﺍﳊﺎﺭﺙ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ‪ ) :‬ﺫﻫﺐ ﺍﻟﺬﻳﻦ ﺇﺫﺍ‬ ‫ﲑ َﻋ ﹶﻠﻴْﻬﻤﺎ ** ﻛﺮﺍﺩِﻳ ُ‬
‫ﲞﺮﺷَﺎﻭَﻱ ﺷﻌ ﹴ‬
‫ﺿﻤْﺮﺓ ﺍﻟﻨﻬﺸﻠﻲ‬ ‫ﻼ ** َﻫﺸﱡﻮﺍ ﻭﻗﺎﻟﹸﻮﺍ ‪ :‬ﻣَﺮﺣﺒﹰﺎ ﺑﺎﳌ ﹾﻘﹺﺒ ﹺﻞ ( ﻭﻗﺎﻝ َﺳﺒْﺮﺓ ﺑﻦ ﻋﻤﺮﻭ ﺍﻟﻔﻘﻌﺴﻲّ ﺣﲔ ﺍﺭﺗﺸﻰ َ‬ ‫ﺭﺃﹶﻭﱐ ﻣُﻘﹺﺒ ﹰ‬
‫ﺖ ﺃﻣﱡﻚ ﻫﺎﺑﻞﹲ ** ﻭﺍﳊ ﹾﻜ ُﻢ‬‫ﻒ ﺣﻜﻤ َ‬‫ﺿ ْﻤﺮُ ﻛﻴ َ‬
‫ﻭﻧﻔﺮ ﻋﻠﻴﻪ ﻋﺒﺎﺩ ﺑﻦ ﺃﻧﻒ ﺍﻟﻜﻠﺐ ﺍﻟﺼﻴﺪﺍ ﹺﻭﻱّ ﻓﻘﺎﻝ ﺳﱪﺓ ‪ ) :‬ﻳﺎ َ‬
‫ﺖ ﲟﺜﻠﻬﺎ ﻻ ﻳُﻨﺸ ُﺪ ( ) ﺷَﻨﻌﺎ َﺀ ﻓﺎﻗِﺮﺓ ﲡﻠﱢ ﹸﻞ‬ ‫ﺖ ﻋﻬﺪﹰﺍ ﺃﻡ ﺭَﻋﻴﺖ ﺃﻣﺎﻧ ﹰﺔ ** ﺃﻡ ﻫﻞ ﲰﻌ َ‬ ‫ﻣَﺴﺆﻭﻝ ﺑﻪ ﺍﳌﺘﻌﻤﱠ ُﺪ ( ) ﺃﺣﻔِﻈ َ‬
‫ﻕ ﺃﻣﺎﻝ ﺣﻜﻤﻚ ﺣﺒﱡﻬﺎ ** ﻓﻠﻚ ﺍﻟﻠﻘﺎﺀ ﻭﺭﺍﻛﺐٌ ﻣﺘﺠﺮﱢﺩ ( ) ﻓﻀﺢ‬ ‫ﻼ ** َﺗﻐُﻮﺭ ﺑﻪ ﺍﻟﺮﻓﺎﻕ ﻭُﺗ ْﻨﺠﹺﺪ ( ) ﺇﻥﱠ ﺍﻟﺮﱢﻓﺎ َ‬ ‫ﻬﻧﺸ ﹰ‬
‫ﺍﻟﻌﺸﲑ ﹶﺓ ﻭﺍﺳﺘﻤﺮﱠ ﻛﺄﻧّﻪ ** ﻛﻠﺐٌ ﻳﺒﺼﺒﹺﺺ ﻟﻠﻌِﻈﺎﻝ ﻭَﻳ ﹾﻄﺮُﺩُ ( ) ﻻ ﺷﻲ َﺀ ﻳﻌ ِﺪﻟﹸﻬﺎ ﻭﻟﻜ ْﻦ ﺩﻭﻧَﻬﺎ ** َﺧ ْﺮﻁﹸ ﺍﻟﻘﹶﺘﺎ ِﺩ‬
‫ﺗَﻬﺎ ﺏُ ﺷﻮ ﹶﻛﺘَﻬﺎ ﺍﻟﻴ ُﺪ ( ) ﺟ ﻮْﻋﺎ ﹸﻥ ﻳﻠﺤَﺲ ﺃﹶﺳﻜﹶﺘَﺎ ﺯﻳﻔﻴﱠﺔ ** ﹶﻏِﻠ ٌﻢ ﻳﺜﻮ ُﺭ ﻋﻠﻰ ﺍﻟﱪﺍﺛﻦ ﹶﺃ ْﻋ ﹶﻘﺪُ ( ﻭﻗﺎﻝ ﻣﺰﺭﱢ ُﺩ ﺑﻦ ﺿﺮﺍﺭ ‪:‬‬
‫ﺤ ﹺﻢ ﻣﻦ ﺑَﻜﹶﺮَﺍﺗِﻜﻢْ ** َﺗ ﹺﻬﺮﱡ ﻋﻠﻴﻬﺎ ﺃﻣﱡﻜ ْﻢ ﻭﺗُﻜﺎِﻟﺐُ (‬
‫) ﻭﺇﻥﱠ ﻛﻨﺎﺯ ﺍﻟﻠﱠ ْ‬

‫ﺐ ( ﻭﻫﺬﺍﻥ ﺍﻟﺒﻴﺘﺎﻥ ﻣﻦ ﺑﺎﺏ ﺍﻻﺷﺘﻘﺎﻕ ﻻ ﻣﻦ ﺑﺎﺏ‬ ‫ﺖ ﻋﻠﻴﻪ ﺍﻟﺜﱠﻌﺎﻟ ُ‬

‫ﺖ ﺍﻟﺬﻱ ﺃﻟﻘﻰ ﻓﻨﺎﺅﻙ ﺭﺣﻠﹶﻪ ** ﻟﺘَﻘ ﹺﺮﻳَﻪ ﺑﺎﻟ ْ‬‫) ﻭﻟﻴ َ‬
‫ﺏ ( ﻻ َﻳ ْﻌ ِﻠ ﹶﻘﻨْﻜﻢُ ﻇﹸﻔﺮﻱ‬
‫ﺐ ﻣُﻮﹶﺛ ﹴﻖ ﺑﹺﺒﺎ ﹺ‬
‫ﺏ ** ﻳﺎ ﺃﻳ َﺮ ﻛﻠ ﹴ‬
‫ﺍﻟﺼﻔﺎﺕ ﻭ ِﺫ ﹾﻛ ﹺﺮ ﺍﻷﻋﻀﺎﺀ ﻭﻗﺎﻝ ‪ ) :‬ﻳﺎ ﺳ ْﺒ ُﺮ ﻳﺎ ﻋﺒ َﺪ ﺑﲏ ﻛِﻼ ﹺ‬
‫ﺉ ﻳَﺮﻣﻲ ﺍﻟﻜِﻼﺑَﺎ ( ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ‪:‬‬ ‫ﻂ َﺳ ﹾﻠﻤَﻰ ** ﺣﺠﺎﺭﹸﺓ ﺧﺎﺭ ﹴ‬ ‫ﻭﻧﺎﰊ ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) :‬ﻛﺄﻥﹼ ﺑﲏ ﻃﹸ َﻬﻴّ ﹶﺔ ﺭﻫ ﹶ‬
‫ﻭﳑﺎ ﺍﺷﺘﻖﱠ ﻣﻦ ﺍﺳﻢ ﺍﻟﻜﻠﺐ ﰲ ﻣﻮﺿﻊ ﺍﻟﻨﺒﺎﻫﺔ ﻛﻠﻴﺐ ﺑﻦ ﺭﺑﻴﻌﺔ ﻫﻮ ﻛﻠﻴﺐ ﻭﺍﺋ ﹴﻞ ﻭﻳﻘﺎﻝ ﺇﻧّﻪ ﻗِﻴﻞ ﰲ ﺭﺟﻠﲔ ﻣﻦ‬
‫ﺐ ﻭﺍﺋﻞ ﻭﺍﻵﺧﺮ ‪ :‬ﻻ‬ ‫ﺑﲏ ﺭﺑﻴﻌﺔ ﻣﺎ ﱂ ُﻳ ﹶﻘ ﹾﻞ ﰲ ﺃﺣ ٍﺪ ﻣﻦ ﺍﻟﻌﺮﺏ ﺣﺘﱠﻰ ﺿُﺮﺏ ﻬﺑﻤﺎ ﺍﳌﺜﻞ ﻭﻫﻮ ﻗﻮﳍﻢ ‪ :‬ﺃﻋﺰﱡ ﻣﻦ ﻛﻠﻴ ﹺ‬
‫ﺣﺮﱠ ﺑﻮﺍﺩِﻱ َﻋﻮْﻑ ‪.‬‬
‫ﺽ ﺣﻮﺿﹰﺎ ﻭﻛﺎﻥ ﳛﻤﻲ ﺍﻟﻜﻸ ﻭﻻ ﻳَُﺘ ﹶﻜﻠﱠﻢُ ﻋﻨ َﺪﻩُ ﺇﻻﱠ‬ ‫ﻗﺎﻟﻮﺍ ‪ :‬ﻭﻛﺎﻧﺖ ﺭﺑﻴﻌﺔ ﺇﺫﺍ ﺍﻧﺘﺠﻌﺖ ﻣﻌﻪ ﱂ ﺗﻮﻗﺪ ﻧﺎﺭﹰﺍ ﻭﱂ ﲢ ﻮﱢ ْ‬
‫ﺽ ﻛﺬﺍ ﻭﻛﺬﺍ ﰲ ﺟﻮﺍﺭﻱ ﻻ ﻳﺒﺎﺡ ﻭﻛﺎﻥ ﻟﻪ ﺟﺮﻭ ﻛﻠﺐ ﻗﺪ ﹶﻛﺘَﻌﻪ ﻓﺮﲟﺎ‬ ‫ﺧﻔﻀﹰﺎ ﻭﳚﲑ ﺍﻟﺼﻴﺪ ﻭﻳﻘﻮﻝ ‪ :‬ﺻﻴ ُﺪ ﺃﺭ ﹺ‬
‫ﻗﺬﹶﻑ ﺑﻪ ﰲ ﺍﻟﺮﻭﺿﺔ ﺗﻌﺠﺒُﻪ ﻓﻴﺤﻤﻴﻬﺎ ﺇﱃ ﻣﻨﺘﻬﻰ ﻋﻮﺍﺋﻪ ﻭﻳﻠﹾﻘﻴﻪ ﲝﺮﱘ ﺍﳊﻮﺽ ﻓﻼ ﻳ ﹺﺮﺩُﻩ ﺑﻌﲑ ﺣﺘﱠﻰ ﺗﺼﺪُ َﺭ ﺇﺑﻠﻪ ‪.‬‬

‫ﻣﺎ ﻗﻴﻞ ﻣﻦ ﺍﻟﺸﻌﺮ ﰲ ﻛﻠﻴﺐ‬

‫ﺖ ﺃﻣﻨ ُﻊ ( )‬
‫ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ ﻣﻌﺒَﺪ ﺑﻦ ﺷﻌﺒﺔ ﺍﻟﺘﻤﻴﻤﻲ ‪ ) :‬ﺃﻇﻦﱠ ﺿِﺮﺍﺭٌ ﺃﻧﱠﲏ ﺳﺄﹸﻃﻴﻌﻪ ** ﻭﺃﻧﱢﻲ ﺳﺄﹸﻋﻄﻴﻪ ﺍﻟﺬﻱ ﻛﻨ ُ‬
‫ﺐ ﻛﻨﺖ ﺃﻧﺒﺌﺖ ﺃﻧﱠﻪ ** ﳜﻠﻂ‬ ‫ﺖ ﻟﻚ ﺇﺻﺒﻊ ( ) ﻛﻔﻌ ﹺﻞ ﻛﹸﻠﻴ ﹴ‬ ‫ﺗﻘﺪﱠﻡ ﰲ ﺍﻟﻈﻠﻢ ﺍﳌﹸﺒﻴﱢﻦ ﻋﺎﻣِﺪﹰﺍ ** ﺫﺭﺍﻋﹰﺎ ﺇﺫﺍ ﻣﺎ ﹸﻗﺪﱢَﻣ ْ‬
‫ﺃﻛﻼ َﺀ ﺍﳌِﻴﺎﻩ ﻭﻳَﻤَﻨﻊُ ( ) ﻳُﺠﲑ ﻋﻠﻰ ﺃﻓﻨﺎ ِﺀ ﺑﻜ ﹺﺮ ﺑﻦ ﻭﺍﺋﻞ ** ﺃﺭﺍﻧﺐ ﺿﺎﺡ ﻭﺍﻟﻈﺒﺎ َﺀ ﻓﺘﺮَﺗﻊُ ( ﻭﻗﺎﻝ ﺩﺭﻳﺪ ﺑﻦ ﺍﻟﺼﻤﺔ‬
‫ﺢ ( ) ﺑﺄﻋﻈﹶﻢ ﻣﻦ ﺑﲏ ﺳﻔﻴﺎﻥ َﺑﻐْﻴﹰﺎ ** ﻭﻛ ﱡﻞ ﻋﺪﻭﱢ ﻫﻢ ﻣﻨﻬﻢ‬
‫‪ ) :‬ﻟﻌﻤﺮُ َﻙ ﻣﺎ ﻛﹸﻠﻴﺐٌ ﺣﲔ ﺩﻟﹼﻰ ** ﲝﺒ ﹴﻞ ﻛﻠﺒَﻪ ﻓﻴﻤﻦ ﳝﻴ ُ‬
‫ﻣﺮﻳﺢ ( ﻭﻗﺎﻝ ﺍﻟﻌﺒﱠﺎﺱ ﺑﻦ ﻣﺮﺩﺍﺱ ‪ ) :‬ﻛﻤﺎ ﻛﺎﻥ ﻳﺒﻐﻴﻬﺎ ﻛﻠﻴﺐٌ ﺑﻈﻠﻤِﻪ ** ﻣﻦ ﺍﻟﻌﺰﱢ ﺣﱴ ﻃﺎﺡ ﻭﻫﻮ ﻗﹶﺘﻴﻠﹸﻬﺎ ( )‬
 ‫ﻋﻠﻰ ﻭﺍﺋﻞ ﺇ ﹾﺫ ﻳُﻨﺰﹺﻝ ﺍﻟﻜﻠﺐ ﻣﺎﺋﺤﹰﺎ ** ﻭﺇﺫ ﻳُﻤﻨَﻊ ﺍﻷﻛﻼ َﺀ ﻣﻨﻬﺎ ﺣﻠﻮﻟﹸﻬﺎ ( ﻭﻗﺎﻝ ﻋﺒﺎﺱ ﺃﻳﻀﹰﺎ ﻟﻜﹸﻠﻴﺐ ﺑﻦ ﻋﻬﻤﺔ‬
‫ﺍﻟﻈﻔﺮﻱّ ‪:‬‬

‫ﻚ ﻛﻞﱠ ﻳﻮﻡ ﻇﺎﱂ ** ﻭﺍﻟﻈﻠ ُﻢ ﺃﻧﻜ ُﺪ ﻭ ْﺟﻬُﻪ ﻣﻠﻌﻮ ﹸﻥ ( ) ﺗﺒﻐِﻲ ﺑﻘﹶﻮﻣِﻚ ﻣﺎ ﺃﺭﺍ َﺩ ﺑﻮﺍﺋﻞ ** ﻳﻮ َﻡ ﺍﻟﻐﺪﻳ ﹺﺮ‬
‫ﺐ ﺇﻧﱠ َ‬
‫) ﺃﻛﹸﻠﻴ ُ‬
‫ﻑ ﺗَﻠﹾﻘﹶﻰ ﻣﺜﻠﹶﻬﺎ ** ﰲ ﺻَﻔﹾﺤﺘَﻴﻚ ﺳﻨﺎﻧُﻪ ﺍﳌﺴﻨﻮ ﹸﻥ ( ﻭﻗﺎﻝ ﺍﻟﻨﺎﺑﻐﺔ ﺍﳉﻌﺪﻱ ‪) :‬‬ ‫ﻚ ﺍﳌﻄﻌﻮ ﹸﻥ ( ) ﻭﺇﺧﺎ ﹸﻝ ﺃﻧﱠﻚ ﺳﻮ َ‬ ‫َﺳ ِﻤﻴﱡ َ‬
‫ﺏ ﻓﺎﺳﺘﻤﺮ ﺑ ﹶﻄﻌْﻨ ٍﺔ ** ﻛﺤﺎﺷﻴِﺔ ﺍﻟﺒُﺮﺩ ﺍﻟﻴﻤﺎﱐ ﺍﳌﺴﻬﱠﻢ ( ﻭﻗﺎﻝ ﹶﻗﻄِﺮﺍﻥ ﺍﻟﻌﺒﺸَﻤﻲﱡ ﻭﻳﻘﺎﻝ ﺍﻟﻌﺒﺸﻲ ‪) :‬‬ ‫ﺿﺮْﻉ ﻧﺎ ﹴ‬
‫ﺭَﻣَﻰ َ‬
‫ﺏ ﻃﻌﻨ ﹰﺔ **‬ ‫ﺱ ﺑﻦ ﻣُﺮﱠﺓ ﱂ َﻳ ﹺﺮ ْﺩ ** ِﺣﻤَﻰ ﻭﺍﺋ ﹴﻞ ﺣَﺘﱠﻰ ﺍﺣﺘﺪﺍﻩ ﺟَﻬﻮﻟﹸﻬﺎ ( ) ﺃﺟﺮﱠ ﻛﻠﻴﺒﹰﺎ ﺇﺫ ﺭﻣﻰ ﺍﻟﻨﺎ َ‬
‫ﺃﱂ ﺗﺮ ﺟﺴﱠﺎ َ‬
‫ﺟﺪَﺕ ﻭﺍﺋﻼ ﺣﺘﱠﻰ ﺍﺳﺘﺨﻔﱠﺖ ﻋﻘﻮﳍﺎ ( ) ﺑﺄﻫﻮﻥ ﳑﺎ ﻗﻠﺖ ﺇﺫ ﺃﻧﺖ ﺳﺎﺩِﺭٌ ** ﻭﻟﻠﺪﱠﻫ ﹺﺮ ﻭﺍﻷﻳﱠﺎ ﹺﻡ ﻭﺍ ﹴﻝ ﻳُ ِﺪﻳﻠﻬﺎ ( ﻭﻗﺎﻝ‬
‫ﺐ ﺇﺫ ﻃﻐﻰ ﻭﺗَﺨﻴﱠﻼ ( )‬ ‫ﺐ ﺍﺑﻨﹶﺔ ﻭﺍﺋ ﹴﻞ ** ﺑﻘﺘﻞ ﻛﹸﻠﻴ ﹴ‬
‫ﺴﻨَﺎ ﺗﻐﻠ َ‬
‫ﺭﺟﻞ ﻣﻦ ﺑﲏ ﻫﻼﻝ ﺑﻦ ﻋﺎﻣﺮ ﺑﻦ ﺻﻌﺼﻌﺔ ‪ ) :‬ﳓﻦ ﹶﺃَﺑ ْ‬
‫ﺢ ﻣﻮﻃﻮ َﺀ ﺍﳊِﻤﻰ ﻣﺘﺬﻟﱢﻼ (‬ ‫ﺏ ﺍﻟﱵ ﺷﻖﱠ ﺿَﺮﻋﻬﺎ ** ﻓﺄﺻَﺒ َ‬
‫ﺃﺑﺄﻧﺎﻩ ﺑﺎﻟﻨﱠﺎ ﹺ‬
‫ﺕ ﻫَﺮﻳﺮُ (‬
‫ﺏ ﺍﻟﺒﻴﻮ ِ‬
‫ﺐ ﻭﻛﻠﺒ ٍﺔ ** ﳍﺎ ﺣﻮ ﹶﻝ ﺃﻃﻨﺎ ﹺ‬ ‫ﻭﻗﺎﻝ ﺭﺟﻞ ﻣﻦ ﺑﲏ ﺳَﺪﻭﺱ ‪ ) :‬ﻭﺃﻧﺖ ﻛﻠﻴﱯﱞ ﻟﻜﻠﻴ ﹴ‬

‫ﻚ ( ) ﻭﺇﻥﱠ ﻛﻼ‬‫ﺖ ﺃﻡﱡ ﺑﻜ ﹴﺮ ﺇ ﹾﺫ ﺗﺒﺪﱠ َﺩ ﺭﻫﻄﹸﻬﺎ ** ﻭﹶﺃ ﹾﻥ ﺃﺻﺒﺤﻮﺍ ﻣﻨﻬﻢ ﺷَﺮﻳﺪٌ ﻭﻫﺎﻟ ُ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﻘﺒﻞ ﺍﻟﻌَﺠﻼﱐ ‪ ) :‬ﺑﻜ ْ‬
‫ﻼ ﻭﻻ ﺗُﻌﻴﹺﻲ ﻋﻠﻴﻪ‬‫ﻚ ( ) ﻛﻼﺏ ﻭﻛﻌﺐ ﻻ ﻳﺒﻴﺖ ** ﺃﺧﻮﳘﺬﻟﻴ ﹰ‬ ‫ﻚ ﻓﻴﻬﻢ ﺑﻘﻴﺔ ** ﻟ َﻮ ﺃﻥﱠ ﺍﳌﻨﺎﻳﺎ ﺣﺎﻟﹸﻬﺎ ﻣﺘﻤﺎﺳ ُ‬
‫ﺣﻴﱠﻴ ِ‬
‫ﺱ ( ) ﺍﻟﻄﺎﻋﻦ ﺍﻟﻄﻌﻨﺔ ﺍﻟﻨﺠﻼﺀ‬
‫ﺐ ﰲ ﻋﺸﲑﺗِﻪ ** ﻟﻮ ﻛﺎﻥ ﻓﻴﻬﻢ ﻏﻼﻡٌ ﻣﺜ ﹸﻞ ﺟﺴﱠﺎ ﹺ‬‫ﺕ َﺳ ْﻴ َﺮ ﻛﹸﻠﻴ ﹴ‬
‫ﻚ ( ) ﻗﺪ ِﺳﺮ َ‬
‫ﺍﳌﺴﺎﻟ ُ‬
‫ﻋﺎﹺﻧﺪُﻫﺎ ** ﻛﻄﺮّﺓ ﺍﻟﱪﺩ ﺃﻋﻴﺎ ﻓﺘﻘﹸﻬﺎ ﺍﻵﺳﻲ ( ﻫﻮﻥ ﻣﻦ ﺗﺒﺎﻟﺔ ﻋﻠﻰ ﺍﳊﺠﺎﺝ ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻴﻘﻈﺎﻥ ﰲ ﻣﺜﻞ ﻫﺬﺍ‬
‫ﺍﻻﺷﺘﻘﺎﻕ ‪ :‬ﻛﺎﻥ ﺃ ﻭﱠﻝ ﻋﻤﻞ ﻭﻟِﻴﻪ ﺍﳊﺠّﺎﺝ ﺑﻦ ﻳﻮﺳﻒ ﺗَﺒﺎﻟﺔ ﻓﻠﻤﺎ ﺳﺎﺭ ﺇﻟﻴﻬﺎ ﻭﻗﺮُﺏ ﻣﻨﻬﺎ ﻗﺎﻝ ﻟﻠﺪﻟﻴﻞ ‪ :‬ﺃﻳﻦ ﻫﻲ‬
‫ﻭﻋﻠﻰ ﺃﻱّ ﲰﺖ ﻫﻲ ﻗﺎﻝ ‪ :‬ﺗﺴﺘﺮﻙ ﻋﻨﻬﺎ ﻫﺬﻩ ﺍﻷﻛﻤﺔ ﻗﺎﻝ ‪ :‬ﻻ ﺃﹸﺭﺍﱐ ﺃﻣﲑﹰﺍ ﺇﻻﱠ ﻋﻠﻰ ﻣﻮﺿ ﹴﻊ ﺗﺴﺘﺮﱐ ﻣﻨﻪ ﺃﻛﻤﺔ‬
‫ﺃﻫ ﹺﻮ ﹾﻥ ﻬﺑﺎ ﻋﻠﻲّ ﻭﻛﺮﱠ ﺭﺍﺟﻌﹰﺎ ﻓﻘﻴﻞ ﰲ ﺍﳌﺜﻞ ‪ :‬ﺃ ْﻫ َﻮﻥﹸ ِﻣ ْﻦ َﺗﺒَﺎﹶﻟﹶﺔ ﻋَﻠﹶﻰ ﺍﳊﹶﺠﺎﺝ ‪.‬‬
‫ﻭﺍﻟﻌﺎﻣﺔ ﺗﻘﻮﻝ ‪ :‬ﳍﻮ ﺃﻫﻮﻥﹸ َﻋ ﹶﻠﻲﱠ ﻣﻦ ﺍﻻﻋﺮﺍﺏ ﻋﻠﻰ ﻋﺮﻛﻮﻙ ‪.‬‬

‫ﺍﳊﺠﺎﺝ ﻭﺍﳌﻨﺠﻢ ﺣﻴﻨﻤﺎ ﺣﻀﺮﺗﻪ ﺍﻟﻮﻓﺎﺓ‬

‫ﱄ ﻭﺍﻓﺘﺘﺢ ﻣﺎ ﺍﻓﺘﺘﺢ ﻭﻗﺘﻞ ﻣﻦ ﻗﺘﻞ ﻗﺎﻝ ﻟﻠﻤﻨﺠﱢﻢ ‪:‬‬

‫ﱄ ﻗﺒﻞ ﺫﻟﻚ ﻣﺎ ﻭ ﹶ‬‫ﻗﺎﻝ ‪ :‬ﻭﳌﹼﺎ ﺣﻀﺮﺕ ﺍﳊﺠﺎﺝ ﺍﻟﻮﻓﺎﹸﺓ ﻭﻗﺪ ﻭ ﹶ‬
‫ﺖ ﺍﲰُﻚ ﺍﳊﺠﱠﺎﺝ ﻗﺎﻝ ‪ :‬ﻓﺄﻧﺎ ﻭﺍﻟﻠﹼﻪ‬
‫ﺕ ﺍﲰﻪ ﻛﹸﻠﻴﺐ ﻭﺃﻧ َ‬ ‫ﺖ ﺑﻪ ﺃﺭﻯ ﻣﻠﻜﹰﺎ ﳝﻮ ُ‬
‫ﻫﻞ ﺗﺮﻯ ﻣﻠﻜﹰﺎ ﳝﻮﺕ ﻗﺎﻝ ‪ :‬ﻧﻌﻢ ﻭﻟﺴ َ‬
‫ﻒ ﻋﻠﻰ ﺍﳋﺮﺍﺝ ﻳﺰﻳﺪ ﺑﻦ ﺃﰊ ﻣﺴﻠﻢ ﻭﻋﻠﻰ ﺍﳊﺮﺏ ﻳﺰﻳﺪ ﺑﻦ‬ ‫ﺨﹶﻠ َ‬
‫ﻛﻠﻴﺐٌ ﺃﻣﱢﻲ ﲰﱠﺘْﲏ ﺑﻪ ﻭﺃﻧﺎ ﺻﱯّ ﻓﻤﺎﺕ ﻭﻛﺎﻥ ﺍﺳﺘ ْ‬
‫ﺃﰊ ﻛﺒﺸﺔ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﺍﻟﻌﺮﺏ ﺇﻧﱠﻤﺎ ﻛﺎﻧﺖ ﺗﺴﻤﱢﻲ ﺑﻜﻠﺐ ﻭﲪﺎﺭ ﻭﺣﺠﺮ ﻭﺟُﻌَﻞ ﻭﺣﻨﻈﻠﺔ ﻭﻗﺮﺩ ﻋﻠﻰ ﺍﻟﺘﻔﺎﺅﻝ ﺑﺬﻟﻚ ﻭﻛﺎﻥ‬
‫ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﻭُﻟﺪ ﻟﻪ ﺫﻛﺮ ﺧﺮﺝ ﻳﺘﻌﺮّﺽ ﻟﺰﺟﺮ ﺍﻟﻄﲑ ﻭﺍﻟﻔﺄﻝ ﻓﺈﹺﻥ ﲰﻊ ﺇﻧﺴﺎﻧﹰﺎ ﻳﻘﻮﻝ ﺣﺠﺮﹰﺍ ﺃﻭ ﺭﺃﻯ ﺣﺠﺮﹰﺍ ﲰﱠﻰ‬
‫ﺍﺑﻨَﻪ ﺑﻪ ﻭﺗﻔﺎﺀﻝ ﻓﻴﻪ ﺍﻟﺸﺪﱠﺓ ﻭﺍﻟﺼﻼﺑﺔ ﻭﺍﻟﺒﻘﺎﺀ ﻭﺍﻟﺼﱪ ﻭﺃﻧﱠﻪ ﳛﻄﻢ ﻣﺎ ﻟﻘﻰ ﻭﻛﺬﻟﻚ ﺇﻥ ﲰﻊ ﺇﻧﺴﺎﻧﹰﺎ ﻳﻘﻮﻝ ﺫﺋﺒﹰﺎ ﺃﻭ‬
‫ﳋﺐﱠ ﻭﺍﳌﻜ َﺮ ﻭﺍﻟﻜﺴﺐ ﻭﺇﻥ ﻛﺎﻥ ﲪﺎﺭﹰﺍ ﺗﺄ ﻭﱠﻝ ﻓﻴﻪ ﻃﻮ ﹶﻝ ﺍﻟﻌُﻤﺮ ﻭﺍﻟﻮﻗﺎﺣﺔ ﻭﺍﻟﻘ ﻮﱠﺓ‬ ‫ﺭﺃﻯ ﺫﺋﺒﹰﺎ ﺗﺄ ﻭﱠﻝ ﻓﻴﻪ ﺍﻟﻔﻄﻨﺔ ﻭﺍ ِ‬
‫ﺐ ﻭﻏﲑ ﺫﻟﻚ ‪( .‬‬ ‫ﳉﻠﹶﺪ ﻭﺇﻥ ﻛﺎﻥ ﻛﻠﺒﹰﺎ ﺗﺄ ﻭﱠﻝ ﻓﻴﻪ ﺍﳊِﺮﺍﺳﺔ ﻭﺍﻟَﻴﻘﹶﻈﺔ ﻭﺑُ ْﻌ َﺪ ﺍﻟﺼﻮﺕ ﻭﺍﻟﻜﺴ َ‬ ‫ﻭﺍ ﹶ‬
 ‫ﻭﻟﺬﻟﻚ ﺻﻮﱠﺭ ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺯﻳﺎﺩ ﰲ ﺩِﻫﻠﻴﺰﻩ ﻛﻠﺒﹰﺎ ﻭﺃﺳﺪﹰﺍ ﻭﻗﺎﻝ ‪ :‬ﻛﻠﺐ ﻧﺎﺑﺢ ﻭﻛﺒﺶ ﻧﺎﻃﺢ ﻭﺃﺳﺪ ﻛﺎﱀ ﻓﺘﻄﻴﱠﺮ‬
‫ﺇﱃ ﺫﻟﻚ ﻓﻄﺎﺭﺕ ﻋﻠﻴﻪ ‪.‬‬
‫ﻭﻗﺎﻝ ﺁﺧﺮ ‪ :‬ﻟﻮ ﻛﺎﻥ ﺍﻟﺮﺟﻞ ﻣﻨﻬﻢ ﺇﻧﱠﻤﺎ ﻛﺎﻥ ﻳﺴﻤﱢﻲ ﺍﺑﻨَﻪ ﲝﺠﺮ ﻭﺟﺒﻞ ﻭﻛﻠﺐ ﻭﲪﺎﺭ ﻭﺛﻮﺭ ﻭﺧﻨﺰﻳﺮ ﻭﺟُﻌَﻞ ﻋﻠﻰ‬
‫ﻫﺬﺍ ﺍﳌﻌﲎ ﻓﻬﻼﱠ ﲰﱠﻰ ﹺﺑﹺﺒﺮْﺫﻭﻥ ﻭﺑﻐﻞ ﻭﻋُﻘﺎﺏ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ﻭﻫﺬﻩ ﺍﻷﲰﺎﺀ ﻣﻦ ﻟﻐﺘﻬﻢ ‪.‬‬
‫ﻼ ﻭﺑﹺﺮﺫﻭﻧﹰﺎ ﻭﻟﻌﻠﱠﻪ ﻻ ﻳﻜﻮﻥ ﺭﺁﳘﺎ ﻗﻂ ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻷﲰﺎﺀ‬
‫ﻗﺎﻝ ﺍﻷ ﻭّﻝ ‪ :‬ﺇﻧﱠﻤﺎ ﱂ ﻳﻜﻦ ﺫﻟﻚ ﻷﻧّﻪ ﻻ ﻳﻜﺎﺩ ﻳﺮﻯ ﺑﻐ ﹰ‬
‫ﻋﻨﺪﻫﻢ ﻋﺘﻴﺪﺓ ﻷﻣﻮ ﹴﺭ ﻟﻌﻠﹼﻬﻢ ﳛﺘﺎﺟﻮﻥ ﺇﻟﻴﻬﺎ ﻳﻮﻣﹰﺎ ﻣﺎ ‪.‬‬
‫ﻗﺎﻟﻮﺍ ‪ :‬ﻓﻘﺪ ﻛﺎﻥ ﻳﺴﻤﻊ ﺑﻔﺮﺱ ﻭﺑﻌﲑ ﻛﻤﺎ ﻛﺎﻥ ﻳﺴﻤﻊ ﲝﻤﺎﺭ ﻭﺛﻮﺭ ﻭﻗﺪ ﻛﺎﻥ ﻳﺴﺘﻘﻴﻢ ﺃﻥ ﻳﺸﺘﻖﱠ ﻣﻨﻬﻤﺎ ﺍﺷﺘﻘﺎﻗﺎﺕ‬
‫ﳏﻤﻮﺩﺓ ﺑﻞ ﻛﻴﻒ ﺻﺎﺭ ﺫﻟﻚ ﻛﺬﻟﻚ ﻭﳓﻦ ﳒﺪﻩ ﻳﺴﻤﱢﻲ ﺑﻨﺠﻢ ﻭﻻ ﻳﺴﻤﱢﻲ ﺑﻜﻮﻛﺐ ﺇﻻﱠ ﺃﻥﱠ ﺑﻌﻀَﻬﻢ ﻗﺪ ﲰﱠﻰ‬
‫ﺑﺬﻟﻚ ﻋﺒﺪﹰﺍ ﻟﻪ ﻭﻓﻴﻪ ﻳﻘﻮﻝ ‪ ) :‬ﹶﻛ ْﻮ ﹶﻛﺐُ ﺇ ﹾﻥ ُﻣﺖﱡ ﹶﻓ ْﻬ َﻲ ﻣِﻴﺘَﱵ ** ﻻ ُﻣﺖّ ﺇﻻﱠ َﻫ ﹺﺮﻣﹰﺎ ﻳﺎ ﹶﻛ ْﻮ ﹶﻛﺐُ ( ﻭﻭﺟﺪﻧﺎﻫﻢ‬
‫ﻳﺴﻤﻮﻥ ﲜﺒﻞ ﻭﺳَﻨَﺪ ﻭﻃﹶﻮﺩ ﻭﻻ ﻳﺴﻤﱡﻮ ﹶﻥ ﺑﺄﹸﺣُﺪ ﻭﻻ ﺑﺜﹶﺒﲑ ﻭﺃﺟﺄ ﻭﺳﻠﻤﻰ ﻭﺭَﺿﻮﻯ ﻭﺻِﻨْﺪِﺩ ﻭﲪﻴﻢ ﻭﻫﻮ ﺗﻠﻘﺎﺀ‬
‫ﻋﻴﻮﻬﻧﻢ ﻣﱴ ﺃﻃﻠﹶﻌﻮﺍ ﺭﺅﻭﺳﻬﻢ ﻣﻦ ﺧﻴﺎﻣﻬﻢ ﻭﳝﺴﻮ ﹶﻥ ﺑﺒُﺮْﺝ ﻭﻻ ﻳﺴﻤﻮﻥ ﺑﻔﹶﻠﹶﻚ ﻭﻳﺴﻤﻮﻥ ﺑﻘﹶﻤﺮ ﻭﴰﺲ َﻋﻠﹶﻰ ﺟﻬﺔ‬
‫ﺍﻟﻠﻘﺐ ﺃﻭ ﻋﻠﻰ ﺟﻬﺔ ﺍﳌﺪﻳﺢ ﻭﱂ ﻳﺴﻤﱡﻮﺍ ﺑﺄﺭﺽ ﻭﲰﺎﺀ ﻭﻫﻮﺍ ٍﺀ ﻭﻣﺎﺀ ﺇﻻﱠ ﻋﻠﻰ ﻣﺎ ﻭﺻﻔﻨﺎ ﻭﻫﺬﻩ ﺍﻷﺻﻮﻝ ﰲ ﺍﻟﺰﺟﺮ‬
‫ﻼ ﺃﺑﻠ ﹸﻎ‬
‫ﺃﺑﻠﻎ ﻛﻤﺎ ﺃﻥﱠ ﺟﺒ ﹰ‬

‫ﻣﻦ ﺣﺠﺮ ﻭﻃﻮﺩﹰﺍ ﺃﲨﻊ ﻣﻦ ﺻﺨﺮ ﻭﺗﺮﻛﻮﺍ ﺃﲰﺎ َﺀ ﺟﺒﺎﳍﻢ ﺍﳌﻌﺮﻭﻓﺔ ‪.‬‬
‫ﻭﻗﺪ ﲰّﻮﺍ ﺑﺄﺳﺪ ﻭﻟﻴﺚ ﻭﺃﹸﺳﺎﻣ ﹶﺔ ﻭﺿِﺮﻏﺎﻣﺔ ﻭﺗﺮﻛﻮﺍ ﺃﻥ ﻳﺴﻤﱡﻮﺍ ﺑﺴﺒﻊ ﻭﺳﺒﻌﺔ ﻭﺳﺒﻊ ﻫﻮ ﺍﻻﺳﻢ ﺍﳉﺎﻣﻊ ﻟﻜﻞﱢ ﺫﻱ‬
‫ﻧﺎﺏ ﻭﳐﻠﺐ ‪.‬‬
‫ﻗﺎﻝ ﺍﻷ ﻭّﻝ ‪ :‬ﻗﺪ ﺗﺴﻤﱠﻮﺍ ﺃﻳﻀﹰﺎ ﺑﺄﲰﺎﺀ ﺍﳉﺒﺎﻝ ﻓﺘﺴﻤﱠﻮْﺍ ﺑﺄﺑَﺎﻥ ﻭ َﺳ ﹾﻠﻤَﻰ ‪.‬‬
‫ﺱ ﲰﱠﻮﺍ ﻬﺑﺎ ﻫﺬﻩ ﺍﳉﺒﺎﻝ ﻭﻗﺪ ﻛﺎﻧﺖ ﳍﺎ ﺃﲰﺎﺀٌ ﺗﺮﹺﻛﺖ ﻟﺜﻘﻠﻬﺎ ﺃﻭ ﻟﻌﻠﱠﺔ ﻣﻦ ﺍﻟﻌﻠﻞ‬ ‫ﻗﺎﻝ ﺁﺧﺮﻭﻥ ‪ :‬ﺇﻧﱠﻤﺎ ﻫﺬﻩ ﺃﲰﺎﺀ ﻧﺎ ﹴ‬
‫ﻭﺇﻻﱠ ﻓﻜﻴﻒ ﲰﱠﻮﺍ ﺑﺴﻠﻤﻰ ﻭﺗﺮﻛﻮﺍ ﺃﺟﺄ ﻭﺭَﺿﻮﻯ ‪.‬‬
‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ‪ :‬ﻗﺪ ﻛﺎﻧﻮﺍ ﺭﺑﱠﻤﺎ ﻓﻌﻠﻮﺍ ﺫﻟﻚ ﻋﻠﻰ ﺃﻥ ﻳﺘﱠﻔﻖ ﻟﻮﺍﺣ ٍﺪ ﻭَﻟﻮ ٍﺩ ﻭﳌﻌﻈﱠ ﹴﻢ ﺟﻠﻴﻞ ﺃﻥ ﻳﺴﻤﻊ ﺃﻭ ﻳﺮﻯ ﲪﺎﺭﹰﺍ‬
‫ﻓﻴﺴﻤﱢﻲ ﺍﺑﻨﻪ ﺑﺬﻟﻚ ﻭﻛﺬﻟﻚ ﺍﻟﻜﻠﺐ ﻭﺍﻟﺬﺋﺐ ﻭﻟﻦ ﻳﺘﻔﻖ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﺃﻥ ﻳﺴﻤﻊ ﺑﺬِﻛﺮ ﻓﺮﺱ ﻭﻻ ﺣِﺠْﺮ ﺃﻭ‬
‫ﻫﻮﺍﺀ ﺃﻭ ﻣﺎﺀ ﻓﺈﺫﺍ ﺻﺎﺭ ﲪﺎﺭ ﺃﻭ ﺛﻮﺭ ﺃﻭ ﻛﻠﺐ ﺍﺳ َﻢ ﺭﺟﻞ ﻣﻌﻈﱠﻢ ﺗﺘﺎﺑﻌﺖ ﻋﻠﻴﻪ ﺍﻟﻌﺮﺏ َﺗ ِﻄﲑُ ﺇﻟﻴﻪ ﰒ ﻳﻜﺜﺮ ﺫﻟﻚ ﰲ‬
‫ﻭﻟﺪﻩ ﺧَﺎﺻﱠ ﹰﺔ ﺑﻌﺪﻩ ﻭﻋﻠﻰ ﺫﻟﻚ ﲰﱠﺖ ﺍﻟﺮﻋﻴﺔ ﺑﻨﻴﻬﺎ ﻭﺑﻨﺎﺗِﻬﺎ (‬
‫ﺑﺄﲰﺎﺀ ﺭﺟﺎﻝ ﺍﳌﻠﻮﻙ ﻭﻧﺴﺎﺋﻬﻢ ﻭﻋﻠﻰ ﺫﻟﻚ ﺻﺎﺭ ﻛ ﱡﻞ ﻋﻠﻲﱟ ﻳﻜﲎ ﺑﺄﰊ ﺍﳊﺴﻦ ﻭﻛﻞ ﻋُﻤَﺮ ﻳﻜﲎ ﺑﺄﰊ ﺣﻔﺺ ﻭﺃﺷﺒﺎﻩ‬
‫ﺫﻟﻚ ﻓﺎﻷﲰﺎﺀ ﺿﺮﻭﺏ ﻣﻨﻬﺎ ﺷﻲﺀ ﺃﺻﻠﻲﱞ ﻛﺎﻟﺴﱠﻤَﺎﺀ ﻭﺍﻷﺭﺽ ﻭﺍﳍﻮﺍﺀ ﻭﺍﳌﺎﺀ ﻭﺍﻟﻨﺎﺭ ﻭﺃﲰﺎﺀٌ ﺃ َﺧ ُﺮ ﻣﺸﺘﻘﱠﺎﺕٌ ﻣﻨﻬﺎ‬
‫ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﻔﺄﻝ ﻭﻋﻠﻰ ﺷﻜﻞ ﺍﺳﻢ ﺍﻷﺏ ﻛﺎﻟﺮﺟﻞ‬

‫ﻳﻜﻮﻥ ﺍﲰﻪ ﻋﻤﺮ ﻓﻴﺴﻤﻰ ﺍﺑﻨَﻪ ﻋﻤﲑﹰﺍ ﻭﻳﺴﻤﱢﻲ ﻋﻤﲑٌ ﺍﺑﻨَﻪ ﻋِﻤﺮﺍﻥ ﻭﻳﺴﻤﱢﻲ ﻋﻤﺮﺍ ﹶﻥ ﺍﺑﻨَﻪ َﻣ ْﻌﻤَﺮﹰﺍ ﻭﺭﺑﱠﻤﺎ ﻛﺎﻧﺖ ﺍﻷﲰﺎﺀ‬
‫ﺑﺄﲰﺎﺀ ﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞﹼ ﻣﺜﻞ ﻣﺎ ﲰﻰ ﺍﻟﻠﹼﻪ ﻋﺰ ﻭﺟﻞ ﺃﺑﺎ ﺇﺑﺮﺍﻫﻴﻢ ﺁﺯﺭ ﻭﲰﱠﻰ ﺇﺑﻠﻴﺲ ﺑﻔﺎﺳﻖ ﻭﺭﺑّﻤﺎ ﻛﺎﻧﺖ ﺍﻷﲰﺎﺀ‬
‫ﺙ ﰲ ﺍﻷﲰﺎﺀ ﻣﺜﻞ ﻳﻮﻡ ﺍﻟ َﻌﺮُﻭﺑﺔ ﲰﱢﻴﺖ ﰲ ﺍﻹﺳﻼﻡ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻭﺍﺷﺘﻖﱠ ﻟﻪ ﺫﻟﻚ ﻣﻦ ﺻﻼﺓ‬
‫ﻣﺄﺧﻮﺫ ﹰﺓ ﻣﻦ ﺃﻣﻮ ﹴﺭ ﲢﺪ ﹸ‬
 ‫ﻳﻮﻡ ﺍﳉﻤﻌﺔ ‪.‬‬
‫ﺍﻷﻟﻔﺎﻅ ﺍﳉﺎﻫﻠﻴﺔ ﺍﳌﻬﺠﻮﺭﺓ ﻭﺳﻨﻘﻮﻝ ﰲ ﺍﳌﺘﺮﻭﻙ ﻣﻦ ﻫﺬﺍ ﺍﳉﻨﺲ ﻭﻣﻦ ﻏﲑﻩ ﰒ ﻧﻌﻮ ُﺩ ﺇﱃ ﻣﻮﺿﻌِﻨﺎ ﺍﻷ ﻭﱠ ﹺﻝ ﺇﻥ ﺷﺎﺀ‬
‫ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ‪.‬‬
‫ﻼ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺃﻣﻮﺭﹰﺍ ﻛﺜﲑﺓ ﻓﻤﻦ ﺫﻟﻚ ﺗﺴﻤﻴﺘُﻬﻢ ﻟﻠﺨَﺮﺍﺝ ﺇﺗﺎﻭﺓ ﻭﻛﻘﻮﳍﻢ ﻟﻠﺮﺷﻮﺓ ﻭﳌﺎ‬ ‫ﺱ ﳑﺎ ﻛﺎﻥ ﻣﺴﺘﻌﻤ ﹰ‬ ‫ﺗﺮﻙ ﺍﻟﻨّﺎ ُ‬
‫ﻳﺄﺧﺬﻩ ﺍﻟﺴﱡﻠﻄﺎﻥ ‪ :‬ﺍﳊﹸﻤﻼﻥ ﻭﺍ ﹶﳌﻜﹾﺲ ﻭﻗﺎﻝ ﺟﺎﺑﺮ ﺍﺑﻦ ُﺣَﻨﻲّ ‪ :‬ﻭﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻌﺒﺪﻱﱡ ﰲ ﺍﳉﺎﺭﻭﺩ ‪ ) :‬ﺃﻳﺎ ﺍﺑﻦ ﺍﳌﻌﻠﱠﻰ‬
‫ﺴﲔ ﻣُﻜﻮﺳﺎ (‬‫ﺻﺮَﺍ ﹺﺭﻱﱠ ﻧُﻌﻄِﻲ ﺍﳌﺎﻛ ِ‬
‫ﺧِﻠﺘَﻨﺎ ﺃﻡ ﺣﺴﺒﺘَﻨﺎ ** َ‬

‫ﻭﻛﻤﺎ ﺗﺮﻛﻮﺍ ﺍ ْﻧ َﻌ ْﻢ ﺻﺒﺎﺣﹰﺎ ﻭﺍ ْﻧ َﻌ ْﻢ ﻇﻼﻣﹰﺎ ﻭﺻﺎﺭﻭﺍ ﻳﻘﻮﻟﻮﻥ ‪ :‬ﻛﻴﻒ ﺃﺻﺒﺤﺘﻢ ﻭﻛﻴﻒ ﺃﻣﺴﻴﺘﻢ ﻭﻗﺎﻝ ﻗﻴﺲ ﺑﻦ ﺯُﻫﲑ‬
‫ﺖ ﻓﻤﻦ ﺃﻧﺖ ﻗﺎﻝ ‪ :‬ﻗﻴﺲ ﺑﻦ ﺯﻫﲑ ‪.‬‬ ‫ﺿﻤْﺮﺓ ﻗﺎﻝ ‪ :‬ﻧﻌﻤ َ‬ ‫ﺑﻦ ﺟﺬﳝﺔ ﻟﻴﺰﻳﺪ ﺑﻦ ﺳﻨﺎﻥ ﺑﻦ ﺃﰊ ﺣﺎﺭﺛﺔ ‪ :‬ﺍﻧ َﻌ ْﻢ ﻇﹶﻼﻣﹰﺎ ﺃﺑﺎ َ‬
‫ﺻﺒﺎﺣﹰﺎ ﺃﻳﱡﻬﺎ ﺍﻟﻄﱠ ﹶﻠﻞﹸ ﺍﻟﺒﺎﻟِﻲ ** ﻭ َﻫ ﹾﻞ َﻳ ِﻌ َﻤ ْﻦ ﻣَﻦ ﻛﺎﻥ ﰲ ﺍﻟ ُﻌﺼُﺮ ﺍﳋﹶﺎﻟِﻲ (‬
‫ﻭﻋﻠﻰ ﺫﻟﻚ ﻗﺎﻝ ﺍﻣﺮﺅ ﺍﻟﻘﻴﺲ ‪ ) :‬ﺃﻻ ِﻋ ْﻢ َ‬
‫ﺖ ِﻋﻤُﻮﺍ ﹶﻇﻼﹶﻣﺎ ( ﻭﻛﻤﺎ ﺗﺮﻛﻮﺍ ﺃﻥ‬ ‫ﺖ َﻣﻨُﻮ ﹶﻥ ﻗﺎﻟﻮﺍ ** َﺳﺮَﺍﺓ ﺍﳉﻦﱢ ﻗﻠ ُ‬ ‫ﻭﻋﻠﻰ ﺫﻟﻚ ﻗﺎﻝ ﺍﻷﻭﱠﻝ ‪ ) :‬ﺃﺗ ﻮْﺍ ﻧَﺎﺭﹺﻱ ﻓﻘﻠ ُ‬
‫ﺖ ﺍﻟﻠﹼﻌ َﻦ ﻻ ﺗﺄ ﹸﻛ ﹾﻞ َﻣ َﻌ ْﻪ ﻭﻗﺪ ﺯﻋﻤﻮﺍ ﺃﻥ ﺣُﺬﹶﻳﻔﹶﺔ‬‫ﻼ ﺃﺑﻴ َ‬‫ﻳﻘﻮﻟﻮﺍ ﻟﻠﻤﻠﻚ ﺃﻭ ﺍﻟﺴﱠﻴﱢﺪ ﺍﳌﻄﺎﻉ ‪ :‬ﺃﺑﻴﺖ ﺍﻟﻠﻌﻦ ﻛﻤﺎ ﻗﻴﻞ ‪َ :‬ﻣ ْﻬ ﹰ‬
‫ﺑ ﹺﻦ ﺑﺪ ﹴﺭ ﻛﺎﻥ ﻳُﺤﻴﱠﺎ ﺑﺘﺤﻴﱠﺔ ﺍﳌﻠﻮﻙ ﻭﻳﻘﺎﻝ ﻟﻪ ‪ :‬ﺃﺑﻴﺖ ﺍﻟﻠﹼﻌﻦ ﻭﺗﺮﻛﻮﺍ ﺫﻟﻚ ﰲ ﺍﻹﺳﻼﻡ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻜﻮﻥ ﻛﻔﺮﹰﺍ ‪.‬‬
‫ﻭﻗﺪ ﺗﺮﻙ ﺍﻟﻌﺒْﺪ ﺃ ﹾﻥ ﻳﻘﻮﻝ ﻟﺴﻴﺪﻩ ﺭﺑﱢﻲ ﻛﻤﺎ ﻳﻘﺎﻝ ﺭﺏﱡ ﺍﻟﺪﺍﺭ ﻭﺭﺏﱡ ﺍﻟﺒﻴﺖ ﻭﻛﺬﻟﻚ ﺣﺎﺷﻴﺔ ﺍﻟﺴﻴﱢﺪ ( ) ﺭﺑﱡﻨﺎ ﻭﺍﺑﻨﻨﺎ‬
‫ﻀﻞﹸ َﻣ ْﻦ ﱘ ** ﺷِﻲ ﻭﻣَﻦ ﺩُﻭ ﹶﻥ ﻣَﺎ ﻟﺪَﻳِﻪ ﺍﻟﺜﹼﻨﺎ ُﺀ (‬
‫ﻭﺃﻓ َ‬

‫ﻭﻛﻤﺎ ﻗﺎﻝ ﻟﺒﻴﺪ ﺣﲔ ﺫﻛﺮ ﺣُﺬﹶﻳﻔﺔ ﺑﻦ ﺑﺪﺭ ‪ ) :‬ﻭﺃﻫﻠ ﹾﻜ َﻦ ﻳﻮﻣﹰﺎ ﺭ ﺏﱠ ِﻛ ْﻨ َﺪﹶﺓ ﻭﺍﺑﻨَﻪ ** ﻭﺭﺏﱠ ﻣَﻌﺪﱟ ﺑﲔ َﺧﺒْﺖ ﻭ َﻋ ْﺮ َﻋ ﹺﺮ (‬
‫ﻭﻛﻤﺎ ﻋﻴّﺮ ﺯﻳ ُﺪ ﺍﳋﹶﻴﻞ ﺣﺎﲤﹰﺎ ﺍﻟﻄﺎﺋﻲّ ﰲ ﺧﺮﻭﺟﻪ ﻣﻦ ﻃﻲﱢﺀ ﻭﻣﻦ ﺣﺮﺏ ﺍﻟﻔﺴﺎﺩ ﺇﱃ ﺑﲏ ﺑﺪﺭ ﺣﻴﺚ ﻳﻘﻮﻝ ‪ ) :‬ﻭﻓﺮﱠ‬
‫ﺼ ﹴﻦ‬
‫ﺏ ﺍﻟﻌَﻮﺍ ِﻥ ﻭﱂ ﻳ ﹸﻜ ْﻦ ** ﻬﺑﺎ ﺣﺎﰎ ﹶﻃﺒّﹰﺎ ﻭﻻ ﻣﺘﻄﺒﱢﺒﺎ ( ) ﻭﺭﻳﺐ ﺣﺼﻨﹰﺎ ﺑ ْﻌ َﺪ ﺃﻥ ﻛﺎﻥ ﺁﺑﻴﹰﺎ ** ﺃﺑُ ﻮّﺓ ِﺣ ْ‬
‫ﳊ ْﺮ ﹺ‬
‫ﻣﻦ ﺍ ﹶ‬
‫ﻓﺎﺳﺘﻘﺎ ﹶﻝ ﻭﺃﻋَﺘﺒَﺎ ( ) ﺃ ِﻗ ْﻢ ﰲ ﺑﲏ ﺑﺪﺭ ﻭﻻ ﻣﺎ ﻳﻬﻤﻨﺎ ** ﺇﺫﺍ ﻣﺎ ﺗﻘﻀﱠﺖ ﺣﺮﺑُﻨﺎ ﺃ ﹾﻥ ﺗﻄﺮﺑﺎ ( ﻭﻗﺎﻝ ﻋﻮﻑ ﺑﻦ ﳏﻠﱠﻢ‬
‫ﺣﲔ ﺭﺃﹶﻯ ﺍﳌﻠﻚ ‪ :‬ﺇﻧّﻪ ﺭﰊ ﻭﺭﺏﱢ ﺍﻟﻜﻌﺒﺔ ﻭﺯﻭﺟُﻪ ﺃﻡﱡ ﺃﻧﺎﺱ ﺑﻨﺖ ﻋَﻮﻑ ﻭﻛﻤﺎ ﺗﺮﻛﻮﺍ ﺃﻥ ﻳﻘﻮﻟﻮﺍ ﻟ ﹸﻘﻮّﺍﻡ ﺍﳌﻠﻮﻙ‬
‫ﺠﺒَﺔ ‪.‬‬
‫ﳊَ‬
‫ﺍﻟﺴﱠﺪَﻧﺔ ﻭﻗﺎﻟﻮﺍ ﺍ ﹶ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻋُﺒﻴﺪﺓ َﻣﻌْﻤﺮ ﺑﻦ ﺍﳌﺜﻨﱠﻰ ﻋﻦ ﺃﰊ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻳﻮﻧﺲ ﺑﻦ ﺣﺒﻴﺐ ﺍﻟﻨﺤﻮﻱ ﺣﲔ ﺃﻧﺸﺪَﻩ ﺷﻌﺮ ﺍﻷﺳﺪﻱّ ‪) :‬‬
‫ﻭﻣﺮﻛﻀﺔ ﺻﺮﳛﻲ ﺃﺑﻮﻫﺎ ** ﺗُﻬﺎﻥ ﳍﺎ ﺍﻟﻐﻼﻣﺔ ﻭﺍﻟﻐﻼ ُﻡ (‬

‫ﻗﺎﻝ ‪ :‬ﻓﻘﻠﺖ ﻟﻪ ‪ :‬ﻓﺘﻘﻮﻝ ‪ :‬ﻟﻠﺠﺎﺭﻳﺔ ﻏﻼﻣﺔ ﻗﺎﻝ ‪ :‬ﻻ ﻫﺬﺍ ﻣﻦ ﺍﻟﻜﻼﻡ ﺍﳌﺘﺮﻭﻙ ﻭﺃﲰﺎ ﺅُﻩ ﺯﺍﻟﺖ ﻣﻊ ﺯﻭﺍﻝ ﻣﻌﺎﻧﻴﻬﺎ‬
‫ﻉ ﻭﺍﻟﻨﱠﺸﻴﻄﺔ ﻭﺑﻘﻲ ﺍﻟﺼﱠﻔﺎﻳﺎ ﻓﺎﳌﺮﺑﺎﻉ ‪ :‬ﺭُﺑﻊ ﲨﻴﻊ ﺍﻟﻐﻨﻴﻤﺔ ﺍﻟﺬﻱ ﻛﺎﻥ ﺧﺎﻟﺼﹰﺎ ﻟﻠﺮﺋﻴﺲ ﻭﺻﺎﺭ ﰲ ﺍﻹﺳﻼﻡ‬ ‫ﻛﺎﳌِﺮﺑَﺎ ﹺ‬
‫ﺲ ﻳﺮﺍﻩ‬
‫ﺍﳋﻤﺲ ﻋﻠﻰ ﻣﺎ ﺳﻨﱠﻪ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻭﺃﻣﺎ ﺍﻟﻨﱠﺸﻴﻄﺔ ﻓﺈﻧﱠﻪ ﻛﺎﻥ ﻟﻠﺮﺋﻴﺲ ﺃﻥ ﻳﻨﺸِﻂ ﻋﻨﺪ ﻗِﺴﻤﺔ ﺍﳌﺘﺎﻉ ﺍﻟِﻌ ﹾﻠ َﻖ ﺍﻟﻨﻔﻴ َ‬
‫ﺼ ِﻔﻲّ ﻭﻛﺎﻥ ﻟﺮﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﻛﻞ َﻣﻐْﻨﻢ ﻭﻫﻮ ﻛﺎﻟﺴﻴﻒ ﺍﻟﻠﱠﻬﺬﹶﻡ‬ ‫ﺇﺫﺍ ﺍﺳﺘﺤﻼﻩ ﻭﺑﻘﻲ ﺍﻟ ِ‬
‫ﺱ ﺍﻟﻌﺘﻴﻖ ﻭﺍﻟﺪﺭﻉ ﺍﳊﺼﻴﻨﺔ ﻭﺍﻟﺸﻲﺀ ﺍﻟﻨﺎﺩﺭ ‪.‬‬ ‫ﻭﺍﻟﻔﺮ ﹺ‬
‫ﻉ ﻣﻨﻬﺎ ﻭﺍﻟﺼﱠﻔﺎﻳﺎ **‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ َﻋﻨَﻤﺔ ﺍﻟﻀﺒّﻲ ﺣﻠﻴﻒ ﺑﲏ ﺷَﻴﺒﺎﻥ ﰲ ﻣﺮﺛﻴﺘﻪ ﺑﹺﺴﻄﺎﻡ ﺑﻦ ﻗﻴﺲ ‪ ) :‬ﻟﻚ ﺍﳌِﺮﺑﺎ ُ‬
‫ﻭﺣُﻜﹾﻤُﻚ ﻭﺍﻟﻨﱠﺸِﻴ ﹶﻄ ﹸﺔ ﻭﺍﻟﻔﹸﻀﻮ ﹸﻝ ( ﻭﺍﻟﻔﹸﻀﻮﻝ ‪ :‬ﻓﻀﻮﻝ ﺍﳌﻘﺎﺳﻢ ﻛﺎﻟﺸﻲ ِﺀ ﺇﺫﺍ ﻗﺴﻢ ﻭﻓﻀَﻠﺖ ﻓﹶﻀﻠﺔﹲ ﺍﺳﺘﻬﻠﻜﺖ‬
 ‫ﻛﺎﻟﻠﺆﻟﺆﺓ ﻭﺍﻟﺴﻴﻒ ﻭﺍﻟﺪﱢﺭْﻉ ﻭﺍﻟﺒﻴﻀﺔ ﻭﺍﳉﺎﺭﻳﺔ ﻭﻏﲑ ﺫﻟﻚ ‪.‬‬
‫ﻛﻠﻤﺎﺕ ﺇﺳﻼﻣﻴﺔ ﳏﺪﺛﺔ ﻭﺃﲰﺎ ُﺀ ﺣﺪﺛﺖ ﻭﱂ ﺗﻜﻦ ﻭﺇﻧﱠﻤﺎ ﺍﺷﺘﻘﱠﺖ ﳍﻢ ﻣﻦ ﺃﲰﺎ ٍﺀ ﻣﺘﻘﺪﱢﻣﺔ ﻋﻠﻰ ﺍﻟﺘﺸﺒﻴﻪ ﻣﺜﻞ ﻗﻮﳍﻢ ﳌﻦ‬
‫(‬
‫ﺃﺩ َﺭ َﻙ ﺍﳉﺎﻫﻠﻴﱠﺔ ﻭﺍﻹﺳﻼﻡ ُﻣﺨَﻀﺮﻡ ﻛﺄﰊ ﺭﺟﺎ ٍﺀ ﺍﻟﻌُﻄﺎﺭﺩﻱﱢ ﺑﻦ ﺳﺎﳌﺔ ﻭﺷﻘﻴﻖ ﺑﻦ ﺳﺎﳌﺔ ﻭﻣﻦ ﺍﻟﺸﻌﺮﺍﺀ ﺍﻟﻨﺎﺑﻐﺔ‬
‫ﺍﳉﹶﻌﺪﻱﱡ‬

‫ﻭﺍﺑﻦ ﻣﻘﺒﻞ ﻭﺃﺷﺒﺎﻫﻬﻢ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﻟﺸﻌﺮﺍﺀ ﻭﻳﺪ ﱡﻝ ﻋﻠﻰ ﺃﻥﱠ ﻫﺬﺍ ﺍﻻﺳﻢ ﺃﺣﺪﺙ ﰲ ﺍﻹﺳﻼﻡ ﺃﻧﱠﻬﻢ ﰲ ﺍﳉﺎﻫﻠﻴﱠﺔ ﱂ‬
‫ﺽ ﺍﻟﱵ ﱂ ﺗُﺤﻔﹶﺮ ﻗ ﱡ‬
‫ﻂ‬ ‫ﻳﻜﻮﻧﻮﺍ ﻳﻌﻠﻤﻮﻥ ﺃﻥﱠ ﻧﺎﺳﹰﺎ ﻳﺴﻠﻤﻮﻥ ﻭﻗﺪ ﺃﺩﺭﻛﻮﺍ ﺍﳉﺎﻫﻠﻴﱠﺔ ﻭﻻ ﻭﻳﻘﺎﻝ ﺇﻥﱠ ﺃ ﻭﱠ ﹶﻝ ﻣﻦ ﲰﱠﻰ ﺍﻷﺭ َ‬
‫ﺽ‬
‫ﻱ ﻛﺎﳊﹶﻮ ﹺ‬ ‫ﺙ ﺇﺫﺍ ﻓﻌﻞ ﻬﺑﺎ ﺫﻟﻚ ﻣﻈﻠﻮﻣﺔ ﺍﻟﻨﺎﺑﻐﺔﹸ ﺣﻴﺚ ﻳﻘﻮﻝ ‪ ) :‬ﺇﻻﹼ ﺍﻷﻭﺭﺍﺭﻱﱠ ﻷْﻳﹰﺎ ﻣﺎ ﺃﺑﻴﱢﻨُﻬﺎ ** ﻭﺍﻟﻨﺆ َ‬ ‫ﻭﱂ ﲢﺮ ﹾ‬
‫ﺡ ﻟﻪ ﺍﻬﻧﻼ ﹸﻝ‬ ‫ﳉ ﹶﻠ ِﺪ ( ﻭﻣﻨﻪ ﻗﻴﻞ ﺳﻘﺎﺀٌ ﻣﻈﻠﻮﻡ ﺇﺫﺍ ﺃﻋﺠﻞ ﻋﻠﻴﻪ ﻗﺒﻞ ﺇﺩﺭﺍﻛﻪ ﻭﻗﺎﻝ ﺍﳊﺎﺩﺭﺓ ‪ ) :‬ﻇﹶﻠﻢ ﺍﻟﺒﹺﻄﺎ َ‬ ‫ﺑﺎﳌﻈﻠﻮ َﻣ ِﺔ ﺍ ﹶ‬
‫ﺖ ﻟﻪ ﻣﻲﱞ ﺑﺄﻋﻠﹶﻰ ﺫِﻱ َﺳﻠﹶﻢ ** ﻟﻮ ﻣﺎ َﺗﺰُﻭﺭُﻧﺎ ﺇﺫﺍ‬ ‫ﻑ ﻟﻪ ﺑُﻌ ْﻴ َﺪ ﺍ ﹶﳌ ﹾﻘ ﹶﻠ ﹺﻊ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﻗﺎﻟ ْ‬
‫ﺣَﺮﻳﺼ ٍﺔ ** ﻓﺼﻔﹶﺎ ﺍﻟﻨﱢﻄﺎ ُ‬
‫ﺐ ﹶﺃﱂﹼ ( ﺃﻻ ﺑﻠﹶﻰ ﻳﺎ ﻣﻲّ ﻭﺍﻟﻴﻮ ُﻡ ﻇ ﹶﻠ ْﻢ ﻳﻘﻮﻝ ﻇﻠﻢ ﺣﲔ ﻭﺿ َﻊ ﺍﻟﺸﻲ َﺀ ﰲ ﻏﲑ ﻣﻮﺿﻌﻪ ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ :‬ﺃﻧﺎ ﺃﺑﻮ‬ ‫ﺍﻟﺸ ْﻌ ُ‬
‫ﺕ ﺍﻟﺸﱠﻘﹶﺎﺷِﻖ ﹶﻇﻼﱠﻣُﻮ ﹶﻥ ﻟﻠﺠﺰُﺭ ( ﻭﻗﺎﻝ‬ ‫ﺯﻳﻨﺐ ﻭﺍﻟﻴﻮ ُﻡ ﻇ ﹶﻠ ْﻢ ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﻘﺒﻞ ‪ ) :‬ﻋﺎ َﺩ ﺍﻷﺫﻟﱠﹸﺔ ﰲ ﺩﺍ ﹴﺭ ﻭﻛﺎﻥ ﻬﺑﺎ ** ُﻫ ْﺮ ُ‬
‫ﻕ ﱂ ﺗَﻨﻠﲏ ﺃﺫﺍﺗﻪ ** ﻇﹶﻠ ْﻤﺖُ ﻭﰲ ﻇﹸﻠﹾﻤِﻲ ﻟﻪ ﻋﺎﻣﺪﹰﺍ ﺃ ْﺟ ُﺮ ( ) ﻻ ﻳَﻈﻠِﻤﻮﻥ ﺇﺫﺍ ﺿِﻴﻔﻮﺍ‬ ‫ﺐ ﺻﺪ ﹴ‬‫ﺁﺧﺮ ‪ ) :‬ﻭﺻﺎﺣ ﹺ‬
‫ﻭﹺﻃﺎَﺑﻬُﻢُ ** ﻭﻫﻢ ﳉﻮﺩﻫ ُﻢ ﰲ ُﺟ ْﺰﺭﹺﻫﻢ ﻇﻠ ُﻢ (‬

‫ﻭﻇﻠﻢ ﺍﳉﺰﻭﺭ ‪ :‬ﺃﻥ ﻳﻌﺮﻗﺒﻮﻫﺎ ﻭﻛﺎﻥ ﰲ ﺍﳊﻖﱢ ﺃﻥ ﺗﻨﺤﺮ ﳓﺮﹰﺍ ﻭﻇﻠﻤﻬﻢ ﺍﳉﺰُﺭ ﺃﻳﻀﹰﺎ ﺃﻥ ﻳﻨﺤﺮﻭﻫﺎ ﺻِﺤﺎﺣﹰﺎ ﲰﺎﻧﹰﺎ ﻻ‬
‫ﻋﻠﱠﺔ ﻬﺑﺎ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﻣﻦ ﺫﻟﻚ ﻗﻮﳍﻢ ‪ :‬ﺍﳊﺮﺏ ﻏﹶﺸﻮﻡ ﻭﺇﻧﱠﻤﺎ ﲰﱢﻴﺖ ﻬﺑﺬﺍ ﻷﻧﱠﻬﺎ ﺗﻨﺎﻝ ﻏﲑ ﺍﳉﺎﱐ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﻣﻦ ﺫﻟﻚ ﻗﻮﳍﻢ ‪َ :‬ﻣ ْﻦ ﹶﺃ ْﺷَﺒ َﻪ ﺃﺑﺎﻩ ﻓﻤﺎ ﹶﻇﻠﹶﻢ ﻳﻘﻮﻝ ‪ :‬ﻗﺪ ﻭﺿﻊ ﺍﻟﺸﺒﻪ ﰲ ﻣﻮﺿﻌﻪ ‪.‬‬
‫ﺙ ﺍﳌﺸﺘﻖﱢ ﺍﺳﻢ ﻣﻨﺎﻓﻖ ﳌﻦ ﺭَﺍﺀَﻯ ﺑﺎﻹﺳﻼﻡ ﻭﺍﺳﺘﺴﺮﱠ ﺑﺎﻟﻜﻔﺮ ﺃﹸﺧﺬ ﺫﻟﻚ ﻣﻦ ﺍﻟﻨﺎﻓﻘﺎﺀ ﻭﺍﻟﻘﺎﺻﻌﺎﺀ ﻭﺍﻟﺪﺍﻣﱠﺎ ِﺀ‬ ‫ﻭﻣﻦ ﺍﶈ َﺪ ِ‬
‫ﺻﻌِﻴﺪﹰﺍ ﹶﻃﻴﱢﺒﹰﺎ ﺃﻱ ﲢﺮﱠ ﻭْﺍ ﺫﻟﻚ ﻭﺗﻮﺧﱠ ﻮْﻩ ﻭﻗﺎﻝ ‪:‬‬
‫ﻭﻣﺜﻞ ﺍﳌﺸﺮﻙ ﻭﺍﻟﻜﺎﻓﺮ ﻭﻣﺜﻞ ﺍﻟﺘﻴﻤﱡﻢ ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ‪ :‬ﹶﻓَﺘَﻴﻤﱠﻤُﻮﺍ َ‬
‫ﺴﺤُﻮﺍ ﹺﺑ ُﻮﺟُﻮ ِﻫ ﹸﻜ ْﻢ َﻭﹶﺃ ْﻳﺪِﻳ ﹸﻜ ْﻢ ِﻣﻨْﻪ ﻓﻜﺜﹸﺮ ﻫﺬﺍ ﰲ ﺍﻟﻜﻼﻡ ﺣﺘﱠﻰ (‬
‫ﻓﹶﺎ ْﻣ َ‬
‫ﺖ ﺻُﺤﺒﺘﻬﻢ ﻭﻣﻼﺑﺴﺘﻬﻢ ﻟﻪ ﻭﻛﻤﺎ‬ ‫ﺻﺎﺭ ﺍﻟﺘﻴﻤﱡﻢ ﻫﻮ ﺍﳌﺴﺢ ﻧﻔﺴُﻪ ﻭﻛﺬﻟﻚ ﻋﺎﺩﻬﺗﻢ ﻭﺻﻨﻴﻌﻬﻢ ﰲ ﺍﻟﺸﻲ ِﺀ ﺇﺫﺍ ﻃﺎﻟ ْ‬
‫ﲰﱠﻮﺍ ﺭَﺟﻴﻊ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻐﺎﺋﻂ ﻭﺇﻧﱠﻤﺎ ﺍﻟﻐﻴﻄﺎﻥ ﺍﻟﺒﻄﻮﻥ ﺍﻟﱵ ﻛﺎﻧﻮﺍ ﻳﻨﺤﺪﺭﻭﻥ ﻓﻴﻬﺎ ﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ ﻗﻀﺎ َﺀ ﺍﳊﺎﺟﺔ ﻟﻠﺴﺘﺮ ‪.‬‬
‫ﻭﻣﻨﻪ ﺍﻟ َﻌﺬِﺭﺓ ﻭﺇﻧﱠﻤﺎ ﺍﻟﻌﺬِﺭﺓ ﺍﻟﻔﻨﺎ ُﺀ ﻭﺍﻷﻓﻨﻴﺔ ﻫﻲ ﺍﻟ َﻌﺬِﺭﺍﺕ ﻭﻟﻜﻦ ﳌﺎ ﻃﺎﻝ ﺇﻟﻘﺎﺅﻫﻢ ﺍﻟﻨﱠﺠْﻮ ﻭﺍﻟﺰﱢﺑﻞ ﰲ ﺃﻓﻨﻴﺘﻬﻢ ﲰﱢﻴﺖ‬
‫ﺗﻠﻚ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﺭَﻣﻮﺍ ﻬﺑﺎ ﺑﺎﺳﻢ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﺭﻣﻴﺖ ﺑﻪ ﻭﰲ ﺍﳊﺪﻳﺚ ‪ :‬ﹶﺃ ْﻧﻘﹸﻮﺍ ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺮ ﹶﻗﻴﱠﺎﺕ ‪َ ) :‬ﺭ ِﺣ َﻢ ﺍﻟﻠﹼ ُﻪ‬
‫ﺕ(‬
‫ﺤ ﹶﺔ ﺍﻟﻄﱠ ﹶﻠﺤَﺎ ِ‬
‫ﺴﺘَﺎﻥ ﹶﻃ ﹾﻠ َ‬
‫ﺠْ‬
‫ﺴﹺ‬
‫ﹶﺃ ْﻋﻈﹸﻤﹰﺎ َﺩ ﹶﻓﻨُﻮﻫﺎ ** ﹺﺑ ِ‬

‫ﺕ ( ﻭﻟﻜﻨﱠﻬﻢ ﻟﻜﺜﺮِﺓ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳُﻠﻘﻮﻥ ﳒﻮَﻫﻢ ﰲ‬

‫ﺐ ﺍﻟ َﻌ ِﺬﺭَﺍ ِ‬
‫ﺐ ﺍﻟﺼﺪﻳ َﻖ ﻭﻻ ﻳﻊ ** َﺗ ﱡﻞ ﺑﺎﻟﺒﺨ ﹺﻞ ﻃﻴﱢ َ‬‫ﺠ ُ‬‫) ﻛﺎﻥ ﻻ ﳛ ُ‬
‫ﺃﻓﻨﻴﺘﻬﻢ ﲰﻮﻫﺎ ﺑﺎﲰﻬﺎ ‪.‬‬
‫ﻭﻣﻨﻪ ﺍﻟﻨّﺠﻮ ‪ :‬ﻭﺫﻟﻚ ﺃﻥﹼ ﺍﻟﺮﺟﻞ ﻛﺎﻥ ﺇﺫﺍ ﺃﺭﺍﺩ ﻗﻀﺎ َﺀ ﺍﳊﺎﺟِﺔ ﺗﺴﺘﱠﺮ ﺑﻨﺠﻮﺓ ‪.‬‬
 ‫ﻭﺍﻟﻨّﺠﻮ ‪ :‬ﺍﻻﺭﺗﻔﺎﻉ ﻣﻦ ﺍﻷﺭﺽ ﻗﺎﻟﻮﺍ ﻣﻦ ﺫﻟﻚ ‪ :‬ﺫﻫﺐ ﻳَﻨْﺠُﻮ ﻛﻤﺎ ﻗﺎﻟﻮﺍ ﺫﻫﺐ ﻳﺘﻐﻮّﻁ ﺇﺫﺍ ﺫﻫﺐ ﺇﱃ ﺍﻟﻐﺎﺋﻂ‬
‫ﻟﺬﻟﻚ ﺍﻷﻣﺮ ﰒﱠ ﺍﺷﺘﻘﻮﺍ ﻣﻨﻪ ﻓﻘﺎﻟﻮﺍ ﺇﺫﺍ ﻏﺴﻞ ﻣﻮﺿﻊ ﺍﻟﻨﺠﻮ ﻗﺪ ﺍﺳﺘﻨﺠﻰ ‪.‬‬
‫ﳊﺶّ ﻭﺇﻧّﻤﺎ ﺍﳊﺶّ ﺍﻟﻘﻄﻌﺔﹸ ﻣﻦ ﺍﻟﻨﱠﺨﻞ‬
‫ﻭﻗﺎﻟﻮﺍ ‪ :‬ﺫﻫﺐ ﺇﱃ ﺍﳌﺨﺮَﺝ ﻭﺇﱃ ﺍﳌﺘﻮﺿﱠﺄ ﻭﺇﱃ ﺍﳌﺬﻫﺐ ﻭﺇﱃ ﺍﳋﹶﻼ ِﺀ ﻭﺇﱃ ﺍ ﹸ‬
‫ﳊﺸّﺎﻥ ﻭﻛﺎﻧﻮﺍ ﺑﺎﳌﺪﻳﻨﺔ ﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ ﻗﻀﺎ َﺀ ﺍﳊﺎﺟﺔ ﺩﺧﻠﻮﺍ ﺍﻟﻨﺨﻞ ﻷﻥﱠ ﺫﻟﻚ ﺃﺳﺘﺮ ﻓﺴﻤﻮﺍ ﺍﳌﺘﻮﺿﺄ ﺍﳊﺶّ ﻭﺇﻥ‬ ‫ﻭﻫﻲ ﺍ ِ‬
‫ﳋ ْﺮ ِﺀ ﻷﻥﱠ ﺍﻻﺳﻢ ﺍﳋﺮ ُﺀ ﻭﻛﻞ ﺷﻲ ٍﺀ ﺳﻮﺍﻩ ﻣﻦ ﻭﺭﺟﻴﻊ‬
‫ﻛﺎﻥ ﺑﻌﻴﺪﹰﺍ ﻣﻦ ﺍﻟﻨﺨﻞ ﻛﻞﹼ ﺫﻟﻚ ﻫﺮﺑﹰﺎ ﻣﻦ ﺃﻥ ﻳﻘﻮﻟﻮﺍ ﺫﻫﺐ ﹶ‬
‫ﻭﺑﺮﺍﺯ ﻭﺯﹺﺑﻞ ﻭﻏﺎﺋﻂ ﻓﻜﻠﻪ ﻛﻨﺎﻳﺔ ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺍﳌﻠﱠ ﹸﺔ ﻭﺍﹶﳌﻠﱠﺔ ﻣﻮﺿﻊ ﺍﳋﹸﺒْﺰﺓ ﻓﺴﻤﻮﺍ ﺍﳋﹸﺒْﺰﺓ ﺑﺎﺳﻢ ﻣﻮﺿﻌﻬﺎ ﻭﻫﺬﺍ‬
‫ﻋﻨﺪ ﺍﻷﺻﻤﻌﻲﱢ ﺧﻄﺄ ‪.‬‬
‫ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺸﻜﻞ ﺍﻟﺮﺍﻭﻳﺔ ﻭﺍﻟﺮﺍﻭﻳﺔ ﻫﻮ ﺍﳉﻤﻞ ﻧﻔﺴﻪ ﻭﻫﻮ ﺣﺎﻣﻞ ﺍﳌﺰﺍﺩﺓ ﻓﺴﻤﱢﻴﺖ ﺍﳌﺰﺍﺩﺓ ﺑﺎﺳﻢ ﻭﻣﻨﻪ ﻗﻮﳍﻢ ‪:‬‬
‫ﺳﺎﻕ ﺇﱃ ﺍﳌﺮﺃﺓ ﺻَﺪﺍﻗﻬﺎ ﻗﺎﻟﻮﺍ ‪ :‬ﻭﺇﻧﱠﻤﺎ ﻛﺎﻥ ﻳﻘﺎﻝ ﺫﻟﻚ‬

‫ﻼ ﻭﺗﻠﻚ ﺍﻹﺑﻞ ﻳﻘﺎﻝ ﳍﺎ ﺍﻟﻨﺎﻓﺠﺔ ﻭﻗﺎﻝ ﺷﺎﻋﺮﻫﻢ ‪ ) :‬ﻭﻟﻴﺲ ﺗِﻼﺩﻱ ﻣﻦ ﻭﹺﺭﺍﺛ ِﺔ‬ ‫ﺣﲔ ﻛﺎﻧﻮﺍ ﻳﺪﻓﻌﻮﻥ ﰲ ﺍﻟﺼﱠﺪَﺍﻕ ﺇﺑ ﹰ‬
‫ﺞ ( ﻭﻛﺎﻧﻮﺍ ﻳﻘﻮﻟﻮﻥ ‪ :‬ﺗَﻬﻨﹺﻴﻚ ﺍﻟﻨﺎﻓﺠﺔ ﻗﺎﻝ ‪ :‬ﻓﺈﺫﺍ ﻛﺎﻧﻮﺍ ﻳﺪﻓﹶﻌﻮﻥ‬
‫ﻭﺍﻟﺪﻱ ** ﻭﻻ ﺷﺎ َﺩ ﻣﺎﻟِﻲ ﻣُﺴﺘَﻔﺎﺩ ﺍﻟﻨﻮﺍ ِﻓ ﹺ‬
‫ﻕ ﻋﻴﻨﹰﺎ ﻭ ﻭَﺭﻗﹰﺎ ﻓﻼ ﻳﻘﺎﻝ ﺳﺎﻕ ﺇﻟﻴﻬﺎ ﺍﻟﺼﱠﺪﺍﻕ ‪( .‬‬ ‫ﺍﻟﺼﱠﺪَﺍ َ‬
‫ﻭﻣﻦ ﺫﻟﻚ ﺃﻧﱠﻬﻢ ﻛﺎﻧﻮﺍ ﻳﻀﺮﺑﻮﻥ ﻋﻠﻰ ﺍﻟﻌﺮﻭﺱ ﺍﻟﺒﻨﺎ َﺀ ﻛﺎﻟﻘﺒﱠﺔ ﻭﺍﳋﹶﻴﺔ ﻭﺍﳋﻴﺎﻡ ﻋﻠﻰ ﻗﺪﺭ ﺍﻹﻣﻜﺎﻥ ﻓﻴﻘﺎﻝ ﺑﲏ ﻋﻠﻴﻬﺎ‬
‫ﺤﻮّﻝ ﺇﱃ ﻣﻜﺎﻥ ﺃﻗﺪﻡ ﻣﻦ‬ ‫ﺍﺷﺘﻘﺎﻗﹰﺎ ﻣﻦ ﺍﻟﺒﻨﺎ ِﺀ ﻭﻻ ﻳﻘﺎﻝ ﺫﻟﻚ ﺍﻟﻴﻮ َﻡ ﻭﺍﻟﻌﺮﻭﺱ ﺇﻣﱠﺎ ﺃﻥ ﺗﻜﻮﻥ ﻣﻘﻴﻤ ﹰﺔ ﰲ ﻣﻜﺎﻬﻧﺎ ﹶﺃ ْﻭ ﺗﺘ َ‬
‫ﺑﻨﺎﺋﻬﺎ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﻣﻦ ﺫﻟﻚ ﻗﻮﳍﻢ ﰲ ﺍﻟﺒَﻐﻲّ ﺍﳌﻜﺘﺴِﺒﺔ ﺑﺎﻟﻔﹸﺠﻮﺭ ‪ :‬ﹶﻗﺤْﺒﺔ ﻭﺇﻧﱠﻤﺎ ﺍﻟ ﹸﻘﺤَﺎﺏ ﺍﻟﺴﻌﺎﻝ ﻭﻛﺎﻧﻮﺍ ﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ ﺍﻟﻜﻨﺎﻳﺔ‬
‫ﺖ ﻭﺗﻜﺴﱠﺒﺖ ﺑﺎﻟﺰﱏ ﻗﺎﻟﻮﺍ ﻗﺤﺒﺖ ﺃﻱ ﺳﻌﻠﺖ ﻛﻨﺎﻳﺔ ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ :‬ﺇﻥﱠ ﺍﻟﺴﱡﻌَﺎ ﹶﻝ ﻫُ َﻮ ﺍﻟ ﹸﻘﺤَﺎﺏ ﻭﻗﺎﻝ ‪:‬‬ ‫ﻋﻦ ﻣﻦ ﺯَﻧ ْ‬
‫ﻒ ( ﻭﻛﺬﻟﻚ ﻛﺎﻥ ﻛﻨﺎﻳﺘﻬﻢ ﰲ ﺍﻧﻜﺸﺎﻑ ﻋﻮﺭﺓ ﺍﻟﺮﺟﻞ‬ ‫ﻀ ْ‬
‫ﺨ َ‬
‫ﺏ ﺍﳌﺒ ِﻌﺪُ ﻣﻨﻬﺎ ﹶﻓ َ‬
‫) ﻭﺇﺫﺍ ﻣﺎ ﻗﺤَﺒﺖ ﻭﺍﺣﺪﺓﹲ ** ﺟﺎﻭ َ‬
‫ﻳﻘﺎﻝ ‪ :‬ﻛﺸﻒ ﻋﻠﻴﻨﺎ ﻣﺘﺎﻋَﻪ ﻭﻋَﻮﺭﺗﻪ ﻭﺷﻮﺍﺭﻩ‬

‫ﻛﻠﻤﺎﺕ ﻟﻠﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﱂ ﻳﺘﻘﺪﻣﻪ ﻓﻴﻬﻦ ﺃﺣﺪ‬

‫ﻭﻛﻠﻤﺎﺕ ﺍﻟﻨﱯﱢ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﱂ ﻳﺘﻘﺪﱠﻣْﻪ ﻓﻴﻬﻦﱠ ﺃﺣﺪ ‪ :‬ﻣﻦ ﺫﻟﻚ ﻗﻮﻟﻪ ‪ :‬ﺇﺫﹰﺍ ﻻ ﻳﻨَﺘﻄِﺢ ﻓﻴﻬﺎ َﻋﻨْﺰﺍﻥ ﻭﻣﻦ‬
‫ﻑ‬
‫ﺕ ﺣﺘْﻒ ﺃﻧﻔﻪ ﻭﻣﻦ ﺫﻟﻚ ﻗﻮﻟﻪ ‪ :‬ﻳﺎ ﺧﻴ ﹶﻞ ﺍﻟﻠﹼﻪ ﺍﺭﻛﹶﱯ ﻭﻣﻦ ﺫﻟﻚ ﻗﻮﻟﻪ ‪ :‬ﻛ ﱡﻞ ﺍﻟﺼﱠﻴ ِﺪ ﰲ ﺟَﻮ ِ‬ ‫ﺫﻟﻚ ﻗﻮﻟﻪ ‪ :‬ﻣﺎ َ‬
‫ﺤ ﹴﺮ ﻣﺮﺗﲔ ‪.‬‬‫ﺴﻊُ ﺍﳌﺆﻣ ُﻦ ﻣﻦ ﺟُ ْ‬
‫ﺍﻟﻔﹶﺮﺍ ﻭﻗﻮﻟﻪ ‪ :‬ﻻ ﻳُﻠ َ‬
‫ﺸَﻨ ﹲﺔ ﺃﻋ ﹺﺮﻓﻬﺎ ﻣﻦ ﺃﺧﺰﻡ ﻳﻌﲏ ﺷﺒﻪ ﺍﺑﻦ ﺍﻟﻌﺒﱠﺎﺱ‬
‫ﺷﻨﺸﻨﺔ ﺃﻋﺮﻓﻬﺎ ﻣﻦ ﺃﺧﺰﻡ ﻭﻗﺎﻝ ﻋُﻤﺮ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻋﻨﻪ ‪ِ :‬ﺷ ْﻨ ِ‬
‫ﺑﺎﻟﻌﺒﱠﺎﺱ ﻭﺃﺧﺰَﻡ ‪ :‬ﻓﺤﻞ ﻣﻌﺮﻭﻑ ﺑﺎﻟﻜﺮﻡ ‪.‬‬
‫ﻣﺎ ﻳﻜﺮﻩ ﻣﻦ ﺍﻟﻜﻼﻡ ﻭﺃﻣﺎ ﺍﻟﻜﻼﻡ ﺍﻟﺬﻱ ﺟﺎﺀَﺕ ﺑﻪ ﻛﺮَﺍﻫﻴﺔﹲ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻓﺮﻭﻱ ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﱠﻪ ﻗﺎﻝ ‪ :‬ﻻ ﻳﻘﻮﹶﻟﻦﱠ ﺃﺣﺪُﻛﻢ ﺧَﺒﺜﺖ ﻧَﻔﺴﻲ ﻭﻟﻜﻦ ﻟﻴﻘ ﹾﻞ ﻟﹶﻘِﺴَﺖ ﻧﻔﺴﻲ ﻛﺄﻧﻪ ﻛﺮﻩ ﺃﻥ ﻳﻀﻴﻒ ﺍﳌﺆﻣ ُﻦ‬
‫ﺍﻟﻄﺎ ِﻫﺮُ ﺇﱃ ﻧﻔﺴﻪ ﺍﳋﹸﺒﺚ ﻭﺍﻟﻔﺴﺎﺩ ﺑﻮﺟ ٍﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ‪.‬‬
 ‫ﻭﺟﺎ َﺀ ﻋﻦ ﻋﻤﺮ ﻭﳎﺎﻫﺪ ﻭﻏﲑﳘﺎ ﺍﻟﻨﻬ ُﻲ ﻋﻦ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ ‪ :‬ﺍﺳﺘﺄﺛﹶﺮ ﺍﻟﻠﹼ ُﻪ ﺑﻔﹸﻼﻥ ﺑﻞ ﻳﻘﺎﻝ ﻣﺎﺕ ﻓﻼﻥ ﻭﻳﻘﺎﻝ ﺍﺳﺘﺄﺛ َﺮ‬
‫ﺍﻟﻠﹼﻪ ﺑﻌﻠﻢ ﺍﻟﻐﻴﺐ ﻭﺍﺳﺘﺄﺛﺮ ﺍﻟﻠﹼﻪ ﺑﻜﺬﺍ ﻭﻛﺬﺍ ‪.‬‬

‫ﻗﺎﻝ ﺍﻟﻨﱠﺨَﻌﻲّ ‪ :‬ﻛﺎﻧﻮﺍ ﻳﻜﺮﻫﻮﻥ ﺃﻥ ﻳﻘﺎﻝ ‪ :‬ﻗﺮﺍﺀﺓ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﻭﻗﺮﺍﺀﺓ ﺳﺎﱂ ﻭﻗﺮﺍﺀَﺓ ﹸﺃَﺑﻲّ ﻭﻗﺮﺍﺀَﺓ ﺯﻳﺪ ﻭﻛﺎﻧﻮﺍ ﻳﻜﺮﻫﻮﻥ‬
‫ﺃﹶﻥ ﻳﻘﻮﻟﻮﺍ ﺳﻨﱠﺔ ﺃﰊ ﺑﻜﺮ ﻭﻋﻤﺮ ﺑﻞ ﻳﻘﺎﻝ ﺳﻨﱠﺔ ﺍﻟﻠﹼﻪ ﻭﺳﻨﱠﺔ ﺭﺳﻮﻟﻪ ﻭﻳﻘﺎﻝ ﻓﻼﻥ ﻳﻘﺮﺃ ﺑﻮﺟْﻪ ﻛﺬﺍ ﻭﻓﻼﻥ ﻳﻘﺮﺃ ﺑﻮﺟﻪ‬
‫ﻛﺬﺍ ‪( .‬‬
‫ﻭﻛﺮﻩ ﳎﺎﻫﺪ ﺃﻥ ﻳﻘﻮﻟﻮﺍ ﻣُﺴﻴﺠﹺﺪ ﻭﻣُﺼﻴﺤِﻒ ﻟﻠﻤﺴﺠﺪ ﺍﻟﻘﻠﻴﻞ ﺍﻟﺬﱠﺭْﻉ ﻭﺍﳌﺼﺤﻒ ﺍﻟﻘﻠﻴﻞ ﺍﻟﻮﺭﻕ ﻭﻳﻘﻮﻝ ‪ :‬ﻫﻢ‬
‫ﻭﺇﻥ ﱂ ﻳﺮﻳﺪﻭﺍ ﺍﻟﺘﺼﻐﲑ ﻓﺈﻧﱠﻪ ﺑﺬﻟﻚ ﺷﺒﻴﻪ ‪.‬‬
‫ﻑ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌُﺮﻳﺐ‬ ‫ﻭﺟﻮﻩ ﺗﺼﻐﲑ ﺍﻟﻜﻼﻡ ﻭﺭﺑﱠﻤﺎ ﺻﻐﱠﺮﻭﺍ ﺍﻟﺸﻲ َﺀ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﺸﱠﻔﹶﻘﺔ ﻭﺍﻟﺮﱢﻗﱠﺔ ﻛﻘﻮﻝ ﻋﻤﺮ ‪ :‬ﺃﺧﺎ ُ‬
‫ﻭﻟﻴﺲ ﺍﻟﺘﺼﻐﲑ ﻬﺑﻢ ﻳﺮﻳﺪ ﻭﻗﺪ ﻳﻘﻮﻝ ﺍﻟﺮﺟﻞ ‪ :‬ﺇﻧﱠﻤﺎ ﻓﻼﻥﹲ ﺃﺧَﻴﱢﻲ ﻭﺻُﺪَﻳﱢﻘﻲ ﻭﻟﻴﺲ ﺍﻟﺘﺼﻐﲑ ﻟﻪ ﻳﺮﻳﺪ ﻭﺫﻛﺮ ﻋﻤ ُﺮ‬
‫ﺍﺑ َﻦ ﻣﺴﻌﻮﺩ ﻓﻘﺎﻝ ‪ :‬ﻛﹸﻨَﻴْﻒٌ ﻣُﻠﺊ ﻋﻠﻤﹰﺎ ﻭﻗﺎﻝ ﺍﳊﹸﺒﺎﺏ ﺑﻦ ﺍﳌﻨﺬﺭ ﻳﻮﻡ ﺍﻟﺴﱠﻘِﻴﻔﺔ ‪ :‬ﺃﻧﺎ ُﺟ ﹶﺬﻳْﻠﻬﺎ ﺍﶈﻜﻚ ﻭ ُﻋﺬﹶﻳﻘﹸﻬﺎ‬
‫ﺱ ﺍﳌﻠﻚ ‪ :‬ﺃﺑﻮ ﻗﹸﺒﻴﺲ‬ ‫ﺍﳌﺮﺟﱠﺐ ﻭﻫﺬﺍ ﻛﻘﻮﻝ ﺍﻟﻨﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻌﺎﺋﺸﺔ ‪ :‬ﺍﳊﹸﻤﲑﺍﺀ ﻭﻛﻘﻮﳍﻢ ﻷﰊ ﻗﺎﺑﻮ َ‬
‫ﻭﻛﻘﻮﳍﻢ ‪ :‬ﺩﺑّﺖ ﺇﻟﻴﻪ ﺩﻭ ْﻳ ﹺﻬﻴَﺔ ﺍﻟﺪﻫﺮ ﻭﺫﻟﻚ ﺣﲔ ﺃﺭﺍﺩﻭﺍ ﻟﻄﺎﻓﺔ ﺍﳌﺪﺧﻞ ﻭﺩﻗﹼﺔ ﺍﳌﺴﻠﻚ ‪.‬‬

‫ﺿﻤَﲑ‬
‫ﻭﻳﻘﺎﻝ ﺇﻥﱠ ﻛﻞﱠ ﻓﹸﻌﻴﻞ ﰲ ﺃﲰﺎﺀ ﺍﻟﻌﺮﺏ ﻓﺈﻧﱠﻤﺎ ﻫﻮ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻌﲎ ﻛﻘﻮﳍﻢ ﺍﳌﹸ َﻌ ْﻴ ِﺪﻱّ ﻭﻛﻨﺤﻮ ‪ :‬ﺳُﻠﻴﻢ ﻭ ُ‬
‫ﻭﻛﻠﻴﺐ ﻭﻋُﻘﲑ ﻭﺟُﻌﻴﻞ ﻭﺣُﻤﻴﺪ ﻭﺳُﻌﻴﺪ ﻭﺟُﺒﲑ ﻭﻛﻨﺤﻮ ﻋُﺒﻴﺪ ﻭﻋُﺒﻴﺪ ﺍﻟﻠﹼﻪ ﻭﻋُﺒﻴﺪ ﺍﻟﺮﻣﺎﺡ ﻭﻃﺮﻳﻖ ﺍﻟﺘﺤﻘﲑ‬
‫ﻸ ﻟﻠﺼﱠﺪْﺭ ﻣﺜﻞ ﻗﻮﻟﻚ ﺃﺑﻮ ﻋﺒﻴﺪ‬
‫ﻭﺍﻟﺘﺼﻐﲑ ﺇﻧﱠﻤﺎ ﻫﻮ ﻛﻘﻮﳍﻢ ‪ :‬ﻧُﺠﻴﻞ ﻭﻧُﺬﻳﻞ ﻗﺎﻟﻮﺍ ‪ :‬ﻭ ُﺭﺏّ ﺍﺳ ﹴﻢ ﺇﺫﺍ ﺻﻐﱠ ْﺮﺗَﻪ ﻛﺎﻥ ﺃﻣ َ‬
‫ﺍﻟﻠﹼﻪ ﻫﻮ ﺃﻛﱪ ﰲ ﺍﻟﺴﻤﺎﻉ ﻣﻦ ﺃﰊ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﻭﻛﻌﺐ ﺑﻦ ُﺟﻌَﻴﻞ ﻫﻮ ﺃﻓﺨﻢ ﻣﻦ ﻛﻌﺐ ﺑﻦ ﺟﻌﻞ ﻭﺭﺑﱠﻤﺎ ﻛﺎﻥ ﺍﻟﺘﺼﻐﲑ‬
‫ﺖ ﻭﺟَُﻨﻴﺪﺓ ﻭﺍﻟﻘﻄﻴﻌﺎ ﻭﺍﳌﺮﻳﻄﺎﺀ ﻭﺍﻟﺴﱡﻤﲑﺍﺀ ﻭﺍﳌﻠﻴﺴﺎﺀ ﻭﻟﻴﺲ ﻫﻮ‬ ‫ﳊ َﻤﻴّﺎ ﻭﺍﻟﺴﱡ ﹶﻜْﻴ ِ‬
‫ﺧِﻠﻘﺔ ﻭﺑﻨﻴﺔ ﻻ ﻳﺘﻐﻴﱠﺮ ﻛﻨﺤﻮ ﺍ ﹸ‬
‫ﺼﻴْﺮﻯ ﻭﰲ ﻛﺒﻴﺪﺍﺕ ﺍﻟﺴﻤﺎ ِﺀ ﻭﺍﻟﺜﺮّﻳﺎ ‪.‬‬ ‫ﻛﻘﻮﳍﻢ ﺍﻟ ﹸﻘ َ‬
‫ﺏ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ ‪:‬‬ ‫ﻭﻗﺎﻝ ﻋﻠﻲﱞ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻋﻨﻪ ‪ :‬ﺩﻗﹶﻘﺖ ﺍﻟﺒﺎ َ‬
‫ﻣﻦ ﻫﺬﺍ ﻓﻘﻠﺖ ‪ :‬ﺃﻧﺎ ﻓﻘﺎﻝ ‪ :‬ﺃﻧﺎ ﻛﺄﻧﱠﻪ ﻛﺮﹺﻩ ﻗﻮﱄ ﺃﻧﺎ ‪.‬‬
‫ﻭﺣﺪّﺛﲏ ﺃﺑﻮ ﻋﻠﻲﱟ ﺍﻷﻧﺼﺎﺭﻱ ﻭﻋﺒﺪ ﺍﻟﻜﹶﺮﱘ ﺍﻟﻐِﻔﺎﺭﻱّ ﻗﺎﻻ ‪ :‬ﺣﺪﱠﺛﻨﺎ ﻋﻴﺴﻰ ﺑﻦ ﺣﺎﺿﺮ ﻗﺎﻝ ‪ :‬ﻛﺎﻥ ﻋﻤﺮﻭ ﺑﻦ ﻋُﺒﻴﺪ‬
‫ﺖ ﺍﻟﺒﺎﺏ ﻳﻮﻣﹰﺎ‬
‫ﳚﻠﺲ ﰲ ﺩَﺍﺭﻩ ﻭﻛﺎﻥ ﻻ ﻳَﺪَﻉ ﺑﺎﺑَﻪ ﻣﻔﺘﻮﺣﹰﺎ ﻓﺈﺫﺍ ﻗﺮﻋَﻪ ﺇﻧﺴﺎﻥ ﻗﺎ َﻡ ﺑﻨﻔﺴﻪ ﺣﺘﱠﻰ ﻳﻔﺘﺤﻪ ﻟﻪ ﻓﺄﺗﻴ ُ‬
‫ﻒ ﺍﻟﺒﺎﺏ ﺇﺫ‬‫ﺖ ﺧﻠ َ‬ ‫ﻓﻘﺮﻋﺘُﻪ ﻓﻘﺎﻝ ‪ :‬ﻣﻦ ﻫﺬﺍ ﻓﻘﻠﺖ ‪ :‬ﺃﻧﺎ ﻓﻘﺎﻝ ‪ :‬ﻣﺎ ﺃﻋﺮﻑ ﺃﺣﺪﹰﺍ ﻳﺴﻤﱠﻰ ﺃﻧﺎ ﻓﻠﻢ ﹶﺃ ﹸﻗ ﹾﻞ ﺷﻴﺌﹰﺎ ﻭﻗﻤ ُ‬
‫ﺟﺎ َﺀ ﺭﺟﻞﹲ ﻣﻦ ﺃﻫﻞ‬

‫ﺧﺮﺍﺳﺎﻥ ﻓﻘﺮَﻉ ﺍﻟﺒﺎﺏ ﻓﻘﺎﻝ ﻋﻤﺮﻭ ‪ :‬ﻣَﻦ ﻫﺬﺍ ﻓﻘﺎﻝ ‪ :‬ﺭﺟﻞﹲ ﻏﺮﻳﺐٌ ﻗﺪِﻡ ﻋﻠﻴﻚ ﻳﻠﺘﻤﺲ ﺍﻟﻌﻠﻢ ﻓﻘﺎﻡ ﻟﻪ ﻓﻔﺘﺢ ﻟﻪ‬
‫ﺖ ﻋﻨﺪﻩ ﺃﻳﱠﺎﻣﹰﺎ ﰒ ﻗﻠﺖ ﰲ‬
‫ﺏ ﰲ ﻭﺟﻬﻲ ﺑﻌُﻨﻒ ﻓﺄﻗﻤ ُ‬ ‫ﰿ ﺍﻟﺒﺎﺏ ﻓﺪﻓﹶﻊ ﺍﻟﺒﺎ َ‬ ‫ﺕ ﻓﺮﺟ ﹰﺔ ﺃﺭﺩﺕ ﺃﻥ ﺃ ﹶ‬
‫ﺍﻟﺒﺎﺏ ﻓﻠﻤﱠﺎ ﻭﺟ ْﺪ ُ‬
‫ﺏ ﻓﻘﺮﻋﺘﻪ ﻋﻠﻴﻪ ﻓﻘﺎﻝ ‪( :‬‬‫ﺖ ﺍﻟﺒﺎ َ‬
‫ﻧﻔﺴﻲ ‪ :‬ﻭﺍﻟﻠﹼﻪ ﺇﻧﱢﻲ ﻳﻮ َﻡ ﺃﺗﻐﻀﱠﺐ ﻋﻠﻰ ﻋﻤﺮﻭ ﺑﻦ ﻋُﺒﻴﺪ ﹶﻟ َﻐﲑُ ﺭﺷﻴ ِﺪ ﺍﻟﺮﺃﻱ ﻓﺄﺗﻴ ُ‬
 ‫ﻭﻗﺎﻝ ﺭﺟﻞ ﻋﻨﺪ ﺍﻟﺸﱠﻌﱯّ ‪ :‬ﺃﻟﻴﺲ ﺍﻟﻠﹼﻪ ﻗﺎﻝ ﻛﺬﺍ ﻭﻛﺬﺍ ﻗﺎﻝ ‪ :‬ﻭﻣﺎ َﻋﻠﱠﻤَﻚ ﻭﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ُﺧﺜﹶﻴﻢ ‪ :‬ﺍﺗﱠﻘﹸﻮﺍ ﺗﻜﺬﻳﺐ‬
‫ﺖ ﱂ ﺃﻗﻠﹾﻪ ‪.‬‬
‫ﺍﻟﻠﹼﻪ ﻟﻴﺘﱠﻖ ﺃﺣﺪﻛﻢ ﺃﻥ ﻳﻘﻮ ﹶﻝ ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﰲ ﻛﺘﺎﺑﻪ ﻛﺬﺍ ﻭﻛﺬﺍ ﻓﻴﻘﻮﻝ ﺍﻟﻠﹼﻪ ﻛﺬﺑ َ‬
‫ﻭﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﱠﺎﺏ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ‪ :‬ﻻ ﻳﻘﻞ ﺃﺣﺪُﻛﻢ ﺃﻫﺮﹺﻳ ُﻖ ﺍﳌﺎﺀ ﻭﻟﻜﻦ ﻳﻘﻮﻝ ﺃﺑﻮﻝ ‪.‬‬
‫ﻼ ﻋﻦ ﺷﻲ ٍﺀ ﻓﻘﺎﻝ ‪ :‬ﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ ﻓﻘﺎﻝ ﻋﻤﺮ ‪ :‬ﻗﺪ ﺧَﺰﻳﻨﺎ ﺇﻥ ﹸﻛﻨﱠﺎ ﻻ ﻧﻌﻠﻢ ﺃﻥﱠ ﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ ﺇﺫﺍ ﺳُِﺌ ﹶﻞ‬ ‫ﻭﺳﺄﻝ ﻋﻤ ُﺮ ﺭﺟ ﹰ‬
‫ﺃﺣَﺪُﻛﻢ ﻋﻦ ﺷﻲ ٍﺀ ﻓﺈﻥ ﻛﺎﻥ ﻳﻌﻠﻤﻪ ﻗﺎﻟﻪ ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻳﻌﻠﻤﻪ ﻗﺎﻝ ‪ :‬ﻻ ﻋﻠﻢ ﱄ ﺑﺬﻟﻚ ‪.‬‬
‫ﻼ ﻳﺪﻋﻮ ﻭﻳﻘﻮﻝ ﺍﻟﻠﻬﻢﱠ ﺍﺟﻌﻠﹾﲏ ﻣﻦ ﺍﻷﻗﻠﱢﲔ ﻗﺎﻝ ‪ :‬ﻣﺎ ﻫﺬﺍ ﺍﻟﺪﻋﺎ ُﺀ ﻗﺎﻝ ‪ :‬ﺇﻧﱢﻲ ﲰﻌﺖ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﹼ‬ ‫ﻭﲰ َﻊ ﻋﻤﺮ ﺭﺟ ﹰ‬
‫ﻱ ﺍﻟﺸﱠﻜﹸﻮ َﺭ ﻭﻗﺎﻝ ‪َ :‬ﻭﻣَﺎ ﺁ َﻣ َﻦ َﻣ َﻌﻪُ ﺇﻻﱠ ﻗﹶﻠِﻴﻞﹲ ﻗﺎﻝ ﻋﻤﺮ ‪ :‬ﻋﻠﻴﻚ ﻣﻦ ﺍﻟﺪﻋﺎ ِﺀ ﲟﺎ ﻳُﻌﺮَﻑ ‪.‬‬
‫ﻳﻘﻮﻝ ‪ :‬ﻭﻗﻠﻴﻞﹲ ِﻣ ْﻦ ﻋِﺒﺎ ِﺩ َ‬
‫ﻭﻛﺮﻩ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻗﻮ ﹶﻝ ﺍﻟﺮﺟﻞ ﻟﺼﺎﺣﺒﻪ ‪ :‬ﺿﻌْﻪ ﲢﺖ ﺇﺑﻄِﻚ ﻭﻗﺎﻝ ‪:‬‬

‫ﺙ ﻓﺮﺱٌ ﲝﻀْﺮﺓ ﺳﻠﻴﻤﺎﻥ ﻓﻘﺎﻝ ‪ :‬ﺍﺭﻓﹶﻌﻮﺍ ﺫﻟﻚ ﺍﻟﻨﱠﺜِﻴﻞ ﻭﱂ ﻳﻘﻞ‬ ‫ﺖ ﲢﺖ ﻳﺪِﻙ ﻭﲢﺖ ﻣَﻨﻜِﺒﻚ ﻭﻗﺎﻝ َﻣﺮﱠﺓ ﻭﺭﺍ ﹶ‬ ‫ﻫﻼﱠ ﻗﻠ َ‬
‫ﺫﻟﻚ ﺍﻟﺮﱠﻭﺙ ‪.‬‬
‫ﺖ ﻛﺄﻧﱠﻪ ﻛﺮﻩ ﺃﻥ ﻳﻘﻮﻝ ﻋﻠﻰ‬ ‫ﺿﻌْﺘﻪ ﹾﲢ َ‬
‫ﺕ ﺇﱃ ﻣَﺎ ﹺﻝ ﺍﻟﻠﹼﻪ ﻓ َﻮ َ‬
‫ﻭﻗﺎﻝ ﺍﳊﺠﱠﺎﺝ ﻷﻡﱢ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﻷﺷﻌَﺚ ‪َ :‬ﻋ َﻤ ْﺪ ِ‬
‫ﺖ ﺫﻳﻠِﻚ ‪.‬‬‫ﻋﺎﺩﺓ ﺍﻟﻨﺎﺱ ‪ :‬ﲢﺖ ﺍﺳﺘﻚ ﻓﺘﻠﺠﻠﺞ ﺧﻮﻓﹰﺎ ﻣﻦ ﺃﻥ ﻳﻘﻮﻝ ﹶﻗﺬﹶﻋﹰﺎ ﺃﻭ َﺭﻓﹶﺜﹰﺎ ﰒﹼ ﻗﺎﻝ ‪ :‬ﲢ َ‬
‫ﻱ ﻭﻛﺮﻩ ﻣُﻄﺮﱢﻑ‬
‫ﻭﻗﺎﻝ ﺍﻟﻨﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ :‬ﻻ ﻳﻘﻮﹶﻟﻦﱠ ﺃﺣﺪُﻛﻢ ﳌﻤﻠﻮﻛﻪ َﻋْﺒﺪِﻱ ﻭﺃﻣَﱵ ﻭﻟﻜ ْﻦ ﻳﻘﻮﻝ ‪ :‬ﻓَﺘﺎ َ‬
‫ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﻗﻮ ﹶﻝ ﺍﻟﻘﺎﺋﻞ ﻟﻠﻜﻠﺐ ‪ :‬ﺍﻟﻠﹼ ُﻬﻢﱠ ﺃﺧْﺰﻩ ‪.‬‬
‫ﻭﻛﺮﻩ ﻋِﻤﺮﺍﻥ ﺑﻦ ﺍﳊﹸﺼﲔ ﺃﻥ ﻳﻘﻮ ﹶﻝ ﺍﻟﺮﱠﺟ ﹸﻞ ﻟﺼﺎﺣﺒﻪ ‪ :‬ﺃﻧَﻌ َﻢ ﺍﻟﻠﹼ ُﻪ ﺑﻚ ﻋﻴﻨﹰﺎ ﻭﻻ ﺃﻧ َﻌ َﻢ ﺍﻟﻠﹼُﻪ ﺑﻚ ﻋﻴﻨﹰﺎ ﻭﻗﺪ ﻛﺮﻫﻮﺍ‬
‫ﻱ ﺃﺻﺤﺎﺑﻨﺎ ‪ :‬ﻻ ﻳﻜﺮﻫﻮﻬﻧﺎ ﻭﻻ ﻧﺴﺘﻄﻴﻊ ﺍﻟﺮﺩﱢ ﻋﻠﻴﻬﻢ ﻭﱂ‬ ‫ﺃﺷﻴﺎ َﺀ ﳑﱠﺎ ﺟﺎﺀﺕ ﰲ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻻ ﺗُﻌﺮَﻑ ﻭﺟﻮﻫﻬﺎ ﻓﺮﺃ ُ‬
‫ﻧﺴﻤﻊ ﳍﻢ ﰲ ﺫﻟﻚ ﺃﻛﺜ َﺮ ﻣﻦ ﺍﻟﻜﺮﺍﻫﺔ ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﻳﺮﻭﻭﻥ ﺍﻷﻣﻮ َﺭ ﻣﻊ ﻋﻠﻠﻬﺎ ﻭﺑﺮﻫﺎﻧﺎﻬﺗﺎ ﺧَﻔﱠﺖ ﺍﳌﺆﻧﺔ ﻭﻟﻜﻦّ ﺃﻛﺜﺮ‬
‫ﺍﻟﺮﻭﺍﻳﺎﺕ ﳎﺮّﺩﺓ ﻭﻗﺪ ﺍﻗﺘﺼﺮﻭﺍ ﻋﻠﻰ ﻇﺎﻫﺮ ﺍﻟﻠﻔﻆ ﺩﻭ ﹶﻥ ﺣﻜﺎﻳﺔ ﺍﻟﻌﻠﺔ ﻭﺩﻭﻥ ﺍﻹﺧﺒﺎﺭ ﻋﻦ ﺍﻟﱪﻫﺎﻥ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻗﺪ‬
‫ﺷﺎﻫﺪﻭﺍ ﺍﻟﻨﻮﻋﲔ ﻣﺸﺎﻫﺪﹰﺓ ﻭﺍﺣﺪﺓ‬

‫ﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭﺃﺑﻮ ﻫﺮﻳﺮﺓ ‪ :‬ﻻ ﺗﺴﻤﱡﻮﺍ ﺍﻟﻌِﻨَﺐ ﺍﻟ ﹶﻜﺮْﻡ ﻓﺈﻥﱠ ﺍﻟﻜﹶﺮ َﻡ ﻫﻮ ﺍﻟﺮﺟ ﹸﻞ ﺍﳌﺴﻠﻢ ‪.‬‬
‫ﻭﻗﺪ ﺭﻓﻌﻮﺍ ﺫﻟﻚ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.‬‬
‫ﺴﺒﱡﻮﺍ ﺍﻟﺪﱠﻫ َﺮ ﻓﺈﻥﱠ ﺍﻟﺪﻫﺮ ﻫﻮ ﺍﻟﻠﹼﻪ ﻓﻤﺎ ﺃﺣﺴﻦ ﻣﺎ ﻓﺴﱠﺮ ﺫﻟﻚ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﻬﺪﻱّ ﻗﺎﻝ ‪ :‬ﻭﺟ ُﻪ‬ ‫ﻭﺃﻣﱠﺎ ﻗﻮﻟﻪ ‪ :‬ﻻ ﺗ ُ‬
‫ﻫﺬﺍ ﻋﻨﺪَﻧﺎ ﺃﻥﱠ ﺍﻟﻘﻮﻡ ﻗﺎﻟﻮﺍ ‪َ :‬ﻭﻣَﺎ ُﻳ ْﻬﻠِﻜﻨَﺎ ﺇﻻﱠ ﺍﻟﺪﱠ ْﻫ ُﺮ ﻓﻠﻤﺎ ﻗﺎﻝ ﺍﻟﻘﻮﻡ ﺫﻟﻚ ﻗﺎﻝ ﺍﻟﻨﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ :‬ﺫﻟﻚ‬
‫ﺍﻟﻠﹼﻪ ﻳﻌﲏ ﺃﻥﱠ ﺍﻟﺬﻱ ﺃﻫﻠﻚ ﺍﻟﻘﺮﻭ ﹶﻥ ﻫﻮ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﱠ ﻓﺘﻮﻫﻢ ﻣﻨﻪ (‬
‫ﺍﳌﺘﻮﻫﱢﻢ ﺃﻧﱠﻪ ﺇﻧﱠﻤﺎ ﺃﻭﻗﻊ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺍﻟﺪﻫﺮ ‪.‬‬
‫ﻭﻗﺎﻝ ﻳﻮﻧﺲ ‪ :‬ﻭﻛﻤﺎ ﻏﻠﻄﻮﺍ ﰲ ﻗﻮﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳊﺴﱠﺎﻥ ‪ :‬ﹸﻗ ﹾﻞ ﻭ َﻣﻌَﻚ ﺭُﻭﺡ ﺍﻟ ﹸﻘﺪُﺱ ﻓﻘﺎﻟﻮﺍ ‪ :‬ﻗﺎﻝ‬
‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳊﺴﱠﺎﻥ ‪ :‬ﹸﻗ ﹾﻞ ﻭ َﻣﻌَﻚ ﺟﹺﱪﻳﻞ ﻷﻥﱠ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺃﻳﻀﹰﺎ ﻣﻦ ﺃﲰﺎ ِﺀ ﺟﱪﻳﻞ ﺃﻻ ﺗﺮﻯ ﺃﻥﹼ‬
‫ﺡ ﺍﻟﻠﹼﻪ ﻣﻊ ﻛﻞﹼ ﺃﺣﺪ ﻭﻫﻮ ﻳﺮﻳﺪ ﺍﻟﻌﺼﻤﺔ ﻭﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﻟﻨﺼﺎﺭﻯ ﺗﻘﻮﻝ ﻟﻠﻤﺘﻨﺒﱢﻲ ‪ :‬ﻣﻌﻪ‬ ‫ﺖ ﺃﻥﹼ ﺭُﻭ َ‬
‫ﻣﻮﺳﻰ ﻗﺎﻝ ‪ :‬ﻟﻴ َ‬
‫ﺭﻭﺡ ﺩﻛﺎﻻ ﻭﻣﻌﻪ ﺭﻭﺡ ﺳﻴﻔﺮﺕ ﻭﺗﻘﻮﻝ ﺍﻟﻴﻬﻮﺩ ‪ :‬ﻣﻌﻪ ﺭﻭﺡ ﺑَﻌﻠﺰَﺑﻮﻝ ﻳﺮﻳﺪﻭﻥ ﺷﻴﻄﺎﻧﹰﺎ ﻓﺈﺫﺍ ﻛﺎﻥ ﻧﺒﻴﹰﺎ ﻗﺎﻟﻮﺍ ‪:‬‬
 ‫ﻚ ﺭُﻭﺣﹰﺎ ِﻣ ْﻦ ﹶﺃ ْﻣ ﹺﺮﻧَﺎ ﻳﻌﲏ‬
‫ﻚ ﺃﹶ ﻭْﺣَﻴْﻨَﺎ ﺇﹶﻟْﻴ َ‬
‫ﺭﻭﺣﻪ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻭﺭﻭﺣﻪ ﺭﻭﺡ ﺍﻟﻠﹼﻪ ﻭﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞﹼ ‪َ :‬ﻭﻛﹶﺬِﻟ َ‬
‫ﺍﻟﻘﺮﺁﻥ ‪.‬‬

‫ﻂ‬
‫ﺕ ﲝﺮﱟ ﻭﻻ ﺑﱪ ٍﺩ ﻗ ﱡ‬ ‫ﻼ ﻳﻘﻮﻝ ‪ :‬ﻃﻠﻊ ُﺳﻬﻴﻞ ﻭَﺑﺮُﺩ ﺍﻟﻠﻴﻞ ﻓﻜﺮﻩ ﺫﻟﻚ ﻭﻗﺎﻝ ‪ :‬ﺇﻥﹼ ﺳﻬﻴ ﹰ‬
‫ﻼ ﱂ ﻳﺄ ِ‬ ‫ﻭﲰﻊ ﺍﳊﺴﻦ ﺭﺟ ﹰ‬
‫ﻭﳍﺬﺍ ﺍﻟﻜﻼﻡ ﳎﺎﺯٌ ﻭﻣﺬﻫﺐ ﻭﻗﺪ ﻛﺮﻩ ﺍﳊﺴ ُﻦ ﻛﻤﺎ ﺗﺮﻯ ‪.‬‬
‫ﻭﻛﺮﻩ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﺃﻥ ﻳﻘﻮ ﹶﻝ ﺍﻟﺮ ُﺟ ﹸﻞ ﻟﻠﻐﻴﻢ ﻭﺍﻟﺴﺤﺎﺑﺔ ‪ :‬ﻣﺎ ﺃﺧﻠﻘﻬﺎ ﻟﻠﻤﻄﺮ ﻭﻫﺬﺍ ﻛﻼﻡ ﳎﺎﺯﻩ ﻗﺎﺋﻢ ﻭﻗﺪ ﻛﺮﻫﻪ‬
‫ﺍﺑﻦ ﺃﻧﺲ ﻛﺄﻧّﻬﻢ ﻣﻦ ﺧﻮﻓﻬﻢ ﻋﻠﻴﻬﻢ ﺍﻟﻌﻮ َﺩ ﰲ ﺷﻲ ٍﺀ ﻣﻦ ﺃﻣﺮ ﺍﳉﺎﻫﻠﻴّﺔ ﺍﺣﺘﺎﻃﻮﺍ ﰲ ﺃﻣﻮﺭﻫﻢ ﻓﻤﻨﻌﻮﻫﻢ ﻣﻦ ﺍﻟﻜﻼﻡ‬
‫ﺍﻟﺬﻱ ﻓﻴﻪ ﺃﺩﱏ ﻣﺘﻌﻠﹼﻖ ‪.‬‬
‫ﺱ ﻗﺎﻝ ‪ :‬ﻻ ﺗﻘﻮﻟﻮﺍ ﻭﺍﻟﺬﻱ ﺧَﺎﺗَﻤﻪ ﻋﻠﻰ ﻓﻤﻲ ﻓﹺﺈﻧﱠﻤﺎ ﳜﺘِﻢ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﹼ ﻋﻠﻰ ﻓﻢ ﺍﻟﻜﺎﻓﺮ ﻭﻛﺮﻩ‬ ‫ﻭﺭﻭﻭﺍ ﺃﻥﹼ ﺍﺑ َﻦ ﻋﺒﱠﺎ ﹴ‬
‫ﻗﻮﳍﻢ ‪ :‬ﻗﻮﺱ ﻗﹸﺰَﺡ ﻭﻗﺎﻝ ‪ :‬ﻗﺰﺡ ﺷﻴﻄﺎﻥ ﻭﺇﻧﱠﻤﺎ ﺫﻫﺒﻮﺍ ﺇﱃ ﺍﻟﺘﻌ ﹺﺮﻳﺞ ﻭﺍﻟﺘﻠﻮﻳﻦ ﻛﺄﻧّﻪ ﻛﺮﻩ ﻣﺎ ﻛﺎﻧﻮﺍ ﻋﻠﻴﻪ ﻣﻦ‬
‫ﻋﺎﺩﺍﺕ ﺍﳉﺎﻫﻠﻴﺔ ﻭﻛﺎﻥ ﺃ َﺣﺐﱠ ﺃﻥ ﻳﻘﺎﻝ ﻗﻮﺱ ﺍﻟﻠﹼﻪ ﻓﲑﻓﻊ ﻣﻦ ﻗﺪﺭﻩ ﻛﻤﺎ ﻳﻘﺎﻝ ﺑﻴﺖ ﺍﻟﻠﹼﻪ ﻭﺯُ ﻭﱠﺍﺭ ﺍﻟﻠﹼﻪ ﻭﺃﺭﺽ ﺍﻟﻠﹼﻪ‬
‫ﻭﲰﺎﺀ ﺍﻟﻠﹼﻪ ﻭﺃﺳﺪ ﺍﻟﻠﹼﻪ ‪.‬‬
‫ﻭﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﺎ ‪ :‬ﻗﻮﻟﻮﺍ ﻟﺮﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺧﺎﺗَﻢ ﺍﻟﻨﺒﻴﲔ ﻭﻻ ﺗﻘﻮﻟﻮﺍ ‪ :‬ﻻ َﻧﱯﱠ‬
‫ﺖ ﺇﱃ ﻧﺰﻭﻝ ﺍﳌﺴﻴﺢ ﻓﻤﺎ ﺃﻋﺮﻑ ﻟﻪ ﻭﺟﻬﹰﺎ ﺇﻻﹼ ﺃﻥ ﺗﻜﹸﻮﻥ ﻗﺎﻟﺖ ﻻ ﺗﻐﻴﱢﺮﻭﺍ ﻣﺎ ﲰﻌﺘﻢ ﻭﻗﻮﻟﻮﺍ‬ ‫ﺑﻌﺪﻩ ﻓﺈﻻﹼ ﺗﻜ ْﻦ ﺫﻫﺒ ْ‬
‫ﻛﻤﺎ ﻗﻴﻞ ﻟﻜﻢ ﻭﺍﻟﻔِﻈﻮﺍ ﲟﺜﻠﻪ ﺳﻮﺍﺀ ‪.‬‬
‫ﻭﻛﺮﻩ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻤﺎ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ ‪ :‬ﺃﺳﻠﻤﺖ ﰲ ﻛﺬﺍ ﻭﻛﺬﺍ ﻭﻗﺎﻝ ‪ :‬ﻟﻴﺲ ﺍﻹﺳﻼﻡ ﺇﻻﹼ ِﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﱠ‬
‫ﻭﻫﺬﺍ ﺍﻟﻜﻼﻡ ﳎﺎﺯُﻩ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﺳﻬﻞ ﻭﻗﺪ ﻛﺮﻫﻪ ﺍﺑ ُﻦ ﻋﻤﺮ ﻭﻫﻮ ﺃﻋﻠﻢ ﺑﺬﻟﻚ ‪.‬‬

‫ﺱ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻤﺎ ﻗﻮ ﹶﻝ ﺍﻟﻘﺎﺋﻞ ‪ :‬ﺃﻧﺎ ﻛﺴﻼﻥ ‪.‬‬ ‫ﻭﻛﺮﻩ ﺍﺑ ُﻦ ﻋﺒﱠﺎ ﹴ‬

‫ﻭﻗﺎﻝ ﻋﻤﺮ ‪ :‬ﻻ ﺗﺴﻤﱡﻮﺍ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺴﱢﻜﱠ ﹶﺔ ‪.‬‬
‫ﻭﻛﺮﻩ ﺃﺑﻮ ﺍﻟﻌﺎﻟﻴﺔ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ ‪ :‬ﻛﻨﺖ ﰲ ﺟﹺﻨﺎﺯﺓ ﻭﻗﺎﻝ ‪ :‬ﻗﻞ ﺗﺒﹺﻌﺖ ﺟﻨﺎﺯﺓ ﻛﺄﻧّ ُﻪ ﺫﻫﺐ ﺇﱃ ﺃﻧّﻪ ﻋﲎ ﺃﻧّﻪ ﻛﺎﻥ ﰲ‬
‫ﺟﻮﻓﻬﺎ ﻭﻗﺎﻝ ﻗﻞ ﺗﺒﻌﺖ ﺟﻨﺎﺯﺓ ﻭﺍﻟﻨﺎﺱ ﻻ ﻳﺮﻳﺪﻭﻥ ﻫﺬﺍ ﻭﳎﺎﺯ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻗﺎﺋﻢ ﻭﻗﺪ (‬
‫ﻛﺮﻫﻪ ﺃﺑﻮ ﺍﻟﻌﺎﻟﻴﺔ ﻭﻫﻲ ﻋﻨﺪﻱ ﺷﺒﻴٌﻪ ﺑﻘﻮﻝ ﻣﻦ ﻛﺮﻩ ﺃﻥ ﻳﻘﻮﻝ ‪ :‬ﺃﻋﻄﺎﱐ ﻓﻼﻥ ﻧﺼﻒ ﺩﺭﻫﻢ ﻭﻗﺎﻝ ‪ :‬ﺇﺫﺍ ﻗﻠﺖ ‪:‬‬
‫ﻛﻴﻒ ﺗﻜﻴﻞ ﺍﻟﺪﻗﻴﻖ ﻓﻠﻴﺲ ﺟﻮﺍﺑﻪ ﺃﻥ ﺗﻘﻮﻝ ‪ :‬ﺍﻟ ﹶﻘﻔِﻴﺰ ﺑ ُﺪﻧَﻴﻨﲑ ﻭﻟﻜﻦ ﻳﺘﻨﺎﻭﻝ ﺍﻟﻘﻔﻴﺰ ﰒ ﻳﻜﻴﻞ ﺑﻪ ﺍﻟﺪﻗﻴﻖ ﻭﻳﻘﻮﻝ ‪:‬‬
‫ﻫﻜﺬﺍ ﺍﻟﻜﻴﻠﺔ ﻭﻫﺬﺍ ﻣﻦ ﺍﻟﻘﻮﻝ ﻣﺴﺨﻮﻁ ‪.‬‬
‫ﻀ ﻮُﺍ ﺍﻟﺼﻼﺓ ﻭﻗﺪ‬ ‫ﻭﻛﺮﻩ ﺍﺑﻦ ﻋﺒﱠﺎﺱ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ ‪ :‬ﺍﻟﻨﺎﺱ ﻗﺪ ﺍﻧﺼﺮﻓﻮﺍ ﻳﺮﻳﺪ ﻣﻦ ﺍﻟﺼﻼﺓ ﻗﺎﻝ ﺑﻞ ﻗﻮﻟﻮﺍ ‪ :‬ﻗﺪ ﹶﻗ َ‬
‫ﻑ ﺍﻟﻠﹼ ُﻪ ﹸﻗﻠﹸﻮَﺑ ُﻬ ْﻢ ﻗﺎﻝ ‪ :‬ﻭﻛﻼﻡ ﺍﻟﻨﺎﺱ ‪ :‬ﻛﺎﻥ ﺫﻟﻚ ﺣﲔ‬ ‫ﺻ َﺮ َ‬
‫ﺼ َﺮﻓﹸﻮﺍ َ‬
‫ﻓﺮَﻏﻮﺍ ﻣﻦ ﺍﻟﺼﻼﺓ ﻭﻗﺪ ﺻﻠﱠ ﻮْﺍ ﻟﻘﻮﻟﻪ ‪ :‬ﹸﺛﻢﱠ ﺍ ْﻧ َ‬
‫ﺱ ﻣﻦ ﺍﻟﺪﺍﺭ ﺍﻟﻴﻮ َﻡ ﲞﲑ‬ ‫ﺍﻧﺼﺮﻓﻨﺎ ﻣﻦ ﺍﳉﻨﺎﺯﺓ ﻭﻗﺪ ﺍﻧﺼﺮﻓﻮﺍ ﻣﻦ ﺍﻟﺴﱡﻮﻕ ﻭﺍﻧﺼﺮﻑ ﺍﳋﻠﻴﻔﺔ ﻭﺻﺮﻑ ﺍﳋﻠﻴﻔﺔﹸ ﺍﻟﻨﺎ َ‬
‫ﻭﻛﻨﺖ ﰲ ﺃ ﻭﱠﻝ ﺍﳌﻨﺼﺮﻓﲔ ﻭﻗﺪ ﻛﺮﻫﻪ ﺍﺑﻦ ﻋﺒّﺎﺱ ﻭﻟﻮ ﺃﺧﱪﻭﻧﺎ ﺑﻌﻠﹼﺘِﻪ ﺍﻧﺘﻔﻌﻨﺎ ﺑﺬﻟﻚ ‪.‬‬
‫ﻭﻛﺮﻩ ﺣَﺒﻴﺐ ﺑﻦ ﺃﰊ ﺛﺎﺑﺖ ﺃﻥ ﻳﻘﺎﻝ ﻟﻠﺤﺎﺋﺾ ﻃﺎﻣِﺚ ﻭﻛﺮﻩ ﳎﺎﻫﺪ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ ‪ :‬ﺩﺧﻞ ﺭﻣﻀﺎﻥ ﻭﺫﻫﺐ ﺭﻣﻀﺎﻥ‬
 ‫ﻭﻗﺎﻝ ‪ :‬ﻗﻮﻟﻮﺍ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻓﻠﻌﻞﹼ ﺭﻣﻀﺎﻥ ﺍﺳﻢ ﻣﻦ ﺃﲰﺎﺀ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ‪ :‬ﺇﳕﺎ ﺃﺗﻰ ﻣﻦ ﻗِﺒﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪َ :‬ﺷ ْﻬﺮُ َﺭ َﻣﻀَﺎﻥ ﺍﻟﱠﺬِﻱ‬

‫ﺃﹸ ْﻧ ﹺﺰ ﹶﻝ ﻓِﻴ ِﻪ ﺍﻟﹾﻘﺮْﺁ ﹸﻥ ﻓﻘﺪ ﻗﺎﻝ ﺍﻟﻨﺎﺱ ﻳﻮﻡ ﺍﻟﺘﱠﺮﻭﻳﺔ ﻭﻳﻮﻡ َﻋﺮَﻓﺔ ﻭﱂ ﻳﻘﻮﻟﻮﺍ ﻋﺮﻓﺔ ‪.‬‬
‫ﺭﺃﻱ ﺍﻟﻨﻈﱠﺎﻡ ﰲ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﳌﻔﺴﺮﻳﻦ ﻭﺻﻮﺭ ﻣﻦ ﺗﻜﻠﻔﻬﻢ ‪.‬‬
‫ﻛﺎﻥ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﻳﻘﻮﻝ ‪ :‬ﻻ ﺗﺴﺘﺮﺳﻠﻮﺍ ﺇﱃ ﻛﺜﲑ ﻣﻦ ﺍﳌﻔﺴﱢﺮﻳﻦ ﻭﺇﻥ ﻧﺼَﺒﻮﺍ ﺃﻧﻔﺴَﻬﻢ ﻟﻠﻌﺎﻣﱠﺔ ﻭﺃﺟﺎﺑﻮﺍ ﰲ ﻛﻞﱢ‬
‫ﺏ ﻋﻨﺪَﻫﻢ ﻛﺎﻥ ﺃﺣﺐﱠ ﺇﻟﻴﻬﻢ‬ ‫ﻣﺴﺄﻟﺔ ﻓﺈﻥ ﻛﺜﲑﹰﺍ ﻣﻨﻬﻢ ﻳﻘﻮﻝ ﺑﻐﲑ ﺭﻭﺍﻳﺔ ﻋﻠﻰ ﻏﲑ ﺃﺳﺎﺱ ﻭﻛﻠﱠﻤﺎ ﻛﺎﻥ ﺍﳌﻔﺴﱢﺮ ﺃﻏﺮ َ‬
‫ﻭﻟﻴﻜﻦ ﻋﻨﺪﻛﻢ ِﻋ ﹾﻜﺮﹺﻣﺔﹸ ﻭﺍﻟﻜﻠﱯﱡ ﻭﺍﻟﺴﱡﺪّﻱ ﻭﺍﻟﻀﱠﺤﺎﻙ ﻭﻣﻘﺎﺗﻞ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﻭﺃﺑﻮ ﺑﻜﺮ ﺍﻷﺻﻢّ ﰲ ﺳﺒﻴﻞ ﻭﺍﺣﺪﺓ‬
‫ﻓﻜﻴﻒ ﺃﺛﻖ ﺑﺘﻔﺴﲑﻫﻢ ﻭﺃﺳﻜﻦ ﺇﱃ ﺻﻮﺍﻬﺑﻢ ﻭﻗﺪ ﻗﺎﻟﻮﺍ ﰲ ﻗﻮﻟﻪ ﻋﺰﱠ ﻭﺟﻞﹼ ‪َ :‬ﻭﹶﺃﻥﱠ ﺍ ﹶﳌﺴَﺎ ﹺﺟ َﺪ ِﻟﻠﹼ ِﻪ ‪ :‬ﺇﻥﹼ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﱠ‬
‫ﱂ ﻳﻌﻦ ﻬﺑﺬﺍ ﺍﻟﻜﻼﻡ ﻣﺴﺎﺟﺪَﻧﺎ ﺍﻟﱵ ﻧﺼﻠﱢﻲ ﻓﻴﻬﺎ ﺑﻞ ﺇﻧﱠﻤﺎ ﻋﻨَﻰ ﺍﳉﺒَﺎَﻩ ﻭﻛﻞ ﻣﺎ ﺳﺠﺪ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ ‪ :‬ﻣﻦ ﻳ ٍﺪ ﻭﺭﺟ ﹴﻞ‬
‫ﻒ ﻭﹶﺛ ِﻔﻨَﺔ‬
‫َﻭ َﺟ ْﺒ َﻬ ٍﺔ ﻭﺃﻧ ٍ‬

‫ﻕ ﻭﺇﻧﱠﻤﺎ ﻭﺇﺫﹶﺍ ﺳُﺌﻠﻮﺍ‬

‫ﺖ ‪ :‬ﺇﻧﱠﻪ ﻟﻴﺲ ﻳَﻌﲏ ﺍﳉﻤﺎﻝ ﻭﺍﻟﻨﱡﻮ َ‬
‫ﻒ ﺧُ ِﻠ ﹶﻘ ْ‬
‫ﻼ َﻳْﻨ ﹸﻈﺮُﻭ ﹶﻥ ﺇﻟﹶﻰ ﺍﻹﹺﺑ ﹺﻞ ﹶﻛ ْﻴ َ‬
‫ﻭﻗﺎﻟﻮﺍ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ :‬ﹶﺃﹶﻓ ﹶ‬
‫ﺢ َﻣ ْﻨﻀُﻮ ٍﺩ ﻗﺎﻟﹸﻮﺍ ‪ :‬ﺍﻟﻄﻠﺢ ﻫﻮ ﺍﳌ ﻮﺯ ‪.‬‬ ‫ﻋﻦ ﻗﻮﻟﻪ ‪َ :‬ﻭ ﹶﻃ ﹾﻠ ﹴ‬
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‫ﻭﺟﻌﻠﻮﺍ ﺍﻟﺪﻟﻴ ﹶﻞ ﻋﻠﻰ ﺃﻥﱠ ﺷﻬﺮ ﺭﻣﻀﺎ ﹶﻥ ﻗﺪ ﻛﺎﻥ ﻓﺮﺿﹰﺎ ﻋﻠﻰ ﲨﻴﻊ ﺍﻷﻣﻢ ﻭﺃﻥﹼ ﺍﻟﻨﺎﺱ ﻏﻴﱠﺮﻭﻩ ﻗﻮﹶﻟﻪُ ﺗﻌﺎﱃ ‪ :‬ﻛﹸﺘ َ‬
‫ﺐ ﻋَﻠﹶﻰ ﺍﻟﱠﺬِﻳ َﻦ ِﻣ ْﻦ ﹶﻗْﺒ ِﻠ ﹸﻜ ْﻢ ‪.‬‬ ‫َﻋ ﹶﻠ ْﻴﻜﹸﻢُ ﺍﻟﺼﱢﻴَﺎ ُﻡ ﹶﻛﻤَﺎ ﻛﹸﺘ َ‬
‫ﻼ ﺣﺠﱠﺔ ‪( .‬‬ ‫ﺸ َﺮﻩُ ﹺﺑ ﹶ‬
‫ﺖ َﺑﺼِﲑﹰﺍ ﻗﺎﻟﻮﺍ ‪ :‬ﻳﻌﲏ ﺃﻧّﻪ َﺣ َ‬
‫ﺸ ْﺮَﺗﻨﹺﻲ ﺃﹶﻋْﻤَﻰ َﻭ ﹶﻗ ْﺪ ﹸﻛ ْﻨ ُ‬ ‫ﻭﻗﺎﻟﻮﺍ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪َ :‬ﺭﺏﱢ ِﻟ َﻢ َﺣ َ‬
‫ﲔ ‪ :‬ﺍﻟﻮﻳﻞ ﻭﺍ ٍﺩ ﰲ ﺟﻬﻨﻢ ﰒ ﹶﻗ َﻌﺪُﻭﺍ ﻳﺼِﻔﻮﻥ ﺫﻟﻚ ﺍﻟﻮﺍﺩﻱ ﻭﻣﻌﲎ ﺍﻟﻮﻳﻞ ﰲ‬ ‫ﻭﻗﺎﻟﻮﺍ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ :‬ﻭَﻳْﻞﹲ ِﻟﻠﹾﻤُ ﹶﻄﻔﱢ ِﻔ َ‬
‫ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﻣﻌﺮﻭﻑ ﻭﻛﻴﻒ ﻛﺎﻥ ﰲ ﺍﳉﺎﻫﻠﻴﱠﺔ ﻗﺒﻞ ﺍﻹﺳﻼﻡ ﻭﻫﻮ ﻣﻦ ﺃﺷﻬﺮ ﻛﻼﻣﻬﻢ ‪.‬‬
‫ﻭﺳﺌﻠﻮﺍ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ :‬ﹸﻗ ﹾﻞ ﹶﺃﻋُﻮ ﹸﺫ ﹺﺑ َﺮ ﺏﱢ ﺍ ﹾﻟ ﹶﻔ ﹶﻠ ﹺﻖ ﻗﺎﻟﻮﺍ ‪ :‬ﺍﻟ ﹶﻔﻠﹶﻖ ‪ :‬ﻭﺍ ٍﺩ ﰲ ﺟﻬﻨﻢ ﰒﱠ ﻗﻌﺪﻭﺍ ﻳﺼِﻔﻮﻧﻪ ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ ‪:‬‬
‫ﺍﻟﻔﻠﻖ ‪ :‬ﺍ ِﳌ ﹾﻘﻄﹶﺮﺓ ﺑﻠﻐﺔ ﺍﻟﻴﻤﻦ ‪.‬‬
‫ﺻ ﹶﻞ ﺑﻌﺾ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺑﺒﻌﺾ‬ ‫ﻼ ﻗﺎﻟﻮﺍ ‪ :‬ﺃﺧﻄﺄ ﻣﻦ ﻭ َ‬ ‫ﺴﺒﹺﻴ ﹰ‬
‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪َ :‬ﻋﻴْﻨﹰﺎ ﻓِﻴﻬﺎ ﺗُﺴَﻤﱠﻰ َﺳ ﹾﻠ َ‬
‫ﻼ ﺇﻟﻴﻬﺎ ﻳﺎ ﳏﻤﺪ ﻓﺈﻥ ﻛﺎﻥ ﻛﻤﺎ ﻗﺎﻟﻮﺍ ﻓﺄﻳﻦ ﻣﻌﲎ ﺗﺴﻤﱠﻰ ﻭﻋﻠﻰ ﺃﻱﱢ ﺷﻲ ٍﺀ ﻭﻗﻊ ﻗﻮﻟﻪ‬ ‫ﻗﺎﻟﻮﺍ ‪ :‬ﻭﺇﻧﱠﻤﺎ ﻫﻲ ‪َ :‬ﺳ ﹾﻞ ﺳﺒﻴ ﹰ‬
‫ﳉﻠﹸﻮ ِﺩ ِﻫ ْﻢ ِﻟ َﻢ َﺷ ﹺﻬ ْﺪُﺗ ْﻢ َﻋ ﹶﻠ ْﻴﻨَﺎ ﻗﺎﻟﻮﺍ ﺍﳉﻠﻮﺩ‬
‫ﺗﺴﻤﱠﻰ ﻓﺘﺴﻤﱠﻰ ﻣﺎﺫﺍ ﻭﻣﺎ ﺫﻟﻚ ﺍﻟﺸﻲﺀ ﻭﻗﺎﻟﻮﺍ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪َ :‬ﻭﻗﹶﺎﻟﹸﻮﺍ ﹸ‬
‫ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﻟﻔﺮﻭﺝ ﻛﺄﻧﻪ ﻛﺎﻥ ﻻ ﻳَﺮَﻯ ﺃﻥﹼ ﻛﻼﻡ ﺍﳉِﻠﺪ ﻣﻦ ﺃﻋﺠﺐ ﺍﻟﻌﺠﺐ ‪.‬‬
‫ﻼ ِﻥ ﺍﻟﻄﱠﻌﺎ َﻡ ‪ :‬ﹺﺇﻥﹼ ﻫﺬﺍ ﺇﻧﱠﻤﺎ ﻛﺎﻥ ﻛﻨﺎﻳ ﹰﺔ ﻋﻦ ﺍﻟﻐﺎﺋﻂ ﻛﺄﻧﻪ ﻻ ﻳﺮﻯ ﺃﻥﹼ ﰲ ﺍﳉﻮﻉ‬ ‫ﻭﻗﺎﻟﻮﺍ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ :‬ﻛﹶﺎﻧَﺎ َﻳﺄﹾﻛﹸ ﹶ‬
‫ﻭﻣﺎ ﻳﻨﺎﻝ ﺃﻫﻠﹶﻪ ﻣﻦ ﺍﻟﺬﱢﻟﱠﺔ ﻭﺍﻟﻌﺠ ﹺﺰ ﻭﺍﻟﻔﺎﻗﺔ ﻭﺃﻧّﻪ ﻟﻴﺲ ﰲ ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﻟﻐﺬﺍ ِﺀ ﻣﺎ ﻳُﻜﺘَﻔﹶﻰ ﺑﹺﻪ ﰲ ﺍﻟﺪﱢﻻﻟﺔ ﻋﻠﻰ ﺃﻧّﻬﻤﺎ‬
‫ﳐﻠﻮﻗﺎﻥ ﺣﺘّﻰ ﻳﺪﱠﻋ َﻲ ﻋﻠﻰ ﺍﻟﻜﻼﻡ ﻭﻳﺪّﻋﻲ ﻟﻪ ﺷﻴﺌﹰﺎ ﻗﺪ ﺃﻏﻨﺎﻩ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻋﻨﻪ ‪.‬‬

‫ﻚ ﻓﹶﻄﹶﻬﱢﺮ ‪ :‬ﺇﻧّﻪ ﺇﳕﺎ ﻋﻨَﻰ ﻗﻠﺒﻪ ‪.‬‬

‫ﻭﻗﺎﻟﻮﺍ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ :‬ﻭَﺛﻴَﺎَﺑ َ‬
‫ﻭﻣﻦ ﺃﻋﺠﺐ ﺍﻟﺘﺄﻭﻳﻞ ﻗﻮﻝ ﺍﻟﻠﱢﺤﻴﺎﱐ ‪ :‬ﺍﳉﺒّﺎﺭ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻳﻜﻮﻥ ﻋﻠﻰ ﻭﺟﻮﻩ ‪ :‬ﻳﻜﻮﻥ ﺟﺒّﺎﺭﹰﺍ ﰲ ﺍﻟﻀﱢﺨَﻢ ﻭﺍﻟﻘ ﻮﱠﺓ‬
 ‫ﻓﺘﺄ ﻭّﻝ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ :‬ﺇﻥﹼ ِﻓﻴﻬَﺎ ﹶﻗ ﻮْﻣﹰﺎ َﺟﺒﱠﺎﺭﹺﻳ َﻦ ﻗﺎﻝ ‪ :‬ﻭﻳﻜﻮﻥ ﺟﺒﱠﺎﺭﹰﺍ ﻋﻠﻰ ﻣﻌﲎ ﻗﺘّﺎ ﹰﻻ ﻭﺗﺄ ﻭّﻝ ﰲ ﺫﻟﻚ ‪ :‬ﻭَﺇﺫﹶﺍ َﺑ ﹶﻄﺸْﺘ ْﻢ‬
‫ﺽ ﺃﻱ ﻗﺘﱠﺎ ﹰﻻ ﺑﻐﲑﺣﻖّ‬ ‫ﺸُﺘ ْﻢ َﺟﺒﱠﺎﺭﹺﻳ َﻦ ﻭﻗﻮﻟﹶﻪ ﳌﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ : :‬ﺇ ﹾﻥ ُﺗﺮﹺﻳ ُﺪ ﺇﻻﹼ ﹶﺃ ﹾﻥ َﺗﻜﹸﻮ ﹶﻥ َﺟﺒﱠﺎﺭﹰﺍ ﰲ ﺍ َﻷ ْﺭ ﹺ‬
‫َﺑ ﹶﻄ ْ‬
‫ﻚ ﻗﻮﻝ‬ ‫ﺼﻴّﹰﺎ ﻭﺗﺄ ﻭّ ﹶﻝ ﰲ ﺫﻟ َ‬
‫ﻭﺍﳉﺒﺎ ُﺭ ‪ :‬ﺍﳌﺘﻜﺒﱢﺮ ﻋﻦ ﻋﺒﺎﺩﺓ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻭﺗﺄﻭﱠﻝ ﻗﻮﻟﻪ ﻋﺰﱠ ﻭﺟﻞﱠ ‪َ :‬ﻭﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ َﺟﺒﱠﺎﺭﹰﺍ َﻋ ِ‬
‫ﻋﻴﺴﻰ ‪َ :‬ﻭﹶﻟ ْﻢ ﻳَﺠْﻌَﻠﹾﻨﹺﻲ َﺟﺒﱠﺎﺭﹰﺍ ﺷَﻘﻴّﹰﺎ ﺃﻱ ﱂ ﳚﻌﻠﹾﲏ ﻣﺘﻜﺒﱢﺮﹰﺍ ﻋﻦ ﻋﺒﺎﺩﺗﻪ ﻗﺎﻝ ‪ :‬ﺍﳉﺒﱠﺎﺭ ‪ :‬ﺍﳌﺴﻠﱠﻂ ﺍﻟﻘﺎﻫﺮ ﻭﻗﺎﻝ ‪ :‬ﻭﻫﻮ‬
‫ﺠﺒﱠﺎ ﹴﺭ ﺃﻱ ﻣﺴﻠﹼﻂ ﻓﺘﻘﻬﺮﻫﻢ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻭﺍﳉﺒﱠﺎﺭ ‪ :‬ﺍﻟﻠﹼﻪ ‪.‬‬ ‫ﺖ َﻋ ﹶﻠ ْﻴ ﹺﻬ ْﻢ ﹺﺑ َ‬
‫ﻗﻮﻟﻪ ‪َ :‬ﻭﻣَﺎ ﹶﺃ ْﻧ َ‬
‫ﻑ ﻋﻠﻰ ﺃﻟﻒ ﻭﺟﻪ ﻭﻛﺬﻟﻚ ﺍﳉﺒﱠﺎﺭ‬ ‫ﻒ ﻣﻜﺎ ٍﻥ ﻟﻘﺎﻝ ‪ :‬ﻭﺍﳋﻮ ُ‬‫ﻭﺗﺄ ﻭﱠﻝ ﺃﻳﻀﹰﺎ ﺍﳋﻮﻑ ﻋﻠﻰ ﻭﺟﻮٍﻩ ﻭﻟﻮ ﻭﺟﺪَﻩ ﰲ ﺃﻟ ِ‬
‫ﻭﻫﺬﺍ ﻛﻠﹼﻪ ﻳﺮﺟﹺﻊ ﺇﱃ ﻣﻌﻨًﻰ ﻭﺍﺣﺪ ﺇﻻﹼ ﺃﻧّﻪ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﻮﺻَﻒ ﺑﻪ ﺇﻻﹼ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﱠ ‪.‬‬
‫ﻼ‬
‫ﺐ ﻓﺎﺷﺘ ﹺﺮ ﺑﻪ ﺧﻴ ﹰ‬
‫ﻭﻗﺎﻝ ﺭﺟﻞ ﻟﻌُﺒﻴﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﻘﺎﺿﻲ ‪ :‬ﺇﻥﹼ ﺃﰊ ﺃﻭﺻﻰ ﺑﺜﹸﻠﺚ ﻣﺎﻟِﻪ ﰲ ﺍﳊﺼﻮﻥ ﻗﺎﻝ ‪ :‬ﺍﺫﻫ ْ‬
‫ﳉ ْﻌ ِﻔﻲّ ‪( :‬‬
‫ﺖ ﻗﻮﻝ ﺍﻷ ْﺳﻌَﺮ ﺍ ﹸ‬
‫ﻓﻘﺎﻝ ﺍﻟﺮﺟﻞ ‪ :‬ﺇﻧّﻪ ﺇﻧﱠﻤﺎ ﹶﺫﻛﹶﺮ ﺍﳊﺼﻮﻥ ﻗﺎﻝ ‪ :‬ﺃﻣﺎ ﲰﻌ َ‬

‫ﱯ ﺍﻟﺮﱠﺩﻯ ** ﺃﻥﹼ ﺍﳊﺼﻮ ﹶﻥ ﺍﳋﻴ ﹸﻞ ﻻ َﻣ َﺪﺭُ ﺍﻟ ﹸﻘﺮَﻯ ( ﻓﻴﻨﺒﻐﻲ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻘﻴﺎﺱ ﻋﻠﻰ ﻫﺬﺍ‬
‫) ﻭﻟﻘﺪ ﻋﻠﻤﺖ ﻋﻠﻰ ﲡﻨﱡ َ‬
‫ﺍﻟﺘﺄﻭﻳﻞ ﺃﻧّﻪ ﻣﺎ ﻗﻴﻞ ﻟﻠﻤﺪﻥ ﻭﺍﳊﺼﻮﻥ ﺣﺼﻮﻥ ﺇﻻﹼ ﻋﻠﻰ ﺍﻟﺘﺸﺒﻴﻪ ﺑﺎﳋﻴﻞ ‪.‬‬
‫ﻭﺧﺒﱠﺮﱐ ﺍﻟﻨﱡﻮﺷِﺮﻭﺍﱐﹼ ﻗﺎﻝ ‪ :‬ﻗﻠﺖ ﻟﻠﺤﺴﻦ ﺍﻟﻘﺎﺿﻲ ‪ :‬ﺃﻭﺻﻲ ﺟﺪﱢﻱ ﺑﺜﻠﺚ ﻣﺎﻟﻪ ﻷﻭﻻﺩﻩ ﻭﺃﻧﺎ ﻣﻦ ﺃﻭﻻﺩﻩ ﻗﺎﻝ ‪:‬‬
‫ﻟﻴﺲ ﻟﻚ ﺷﻲﺀ ﻗﻠﺖ ‪ :‬ﻭﱂ ﻗﺎﻝ ‪ :‬ﺃﻭ ﻣﺎ ﲰﻌﺖ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﺑﻨُﻮﻧﺎ ﺑﻨﻮ ﺃﺑﻨﺎﺋِﻨﺎ ﻭﺑﻨﺎﺗُﻨﺎ ** ﺑﻨُﻮ ُﻫﻦﱠ ﺃﺑﻨﺎ ُﺀ ﺍﻟﺮﱢﺟﺎ ﹺﻝ‬
‫ﺍﻷﺑﺎ ِﻋ ِﺪ ( ﻗﺎﻝ ‪ :‬ﻓﺸﻜﻮﺕ ﺫﻟﻚ ﺇﱃ ﻓﻼﻥ ﻓﺰﺍﺩﱐ ﺷﺮ‪‬ﺍ ‪.‬‬
‫ﺝ َﺑ ْﻴﻀَﺎ َﺀ ِﻣ ْﻦ‬
‫ﺨ ُﺮ ْ‬
‫ﻭﻗﺎﻟﻮﺍ ﰲ ﻗﻮﻟﻪ ‪ :‬ﻣَﺎ ﺳَﺎ َﺀ َﻙ ﻭﻧَﺎﺀَﻙ ‪ :‬ﻧﺎﺀﻙ ﺃﺑﻌﺪﻙ ﻗﺎﻟﻮﺍ ‪ :‬ﻭﺳﺎﺀﻙ ﺃﺑﺮﺻﻚ ﻗﺎﻝ ‪ :‬ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪َ :‬ﺗ ْ‬
‫ﹶﻏ ْﻴ ﹺﺮ ﺳُﻮ ٍﺀ ﻭﺑﺌﺲ ﺍﻟﺘﻜﻠﱡﻒ ‪.‬‬
‫ﻒ ( ﻭﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻭﻫﻮ ﳜﱪ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻗﻤﻴﺌﺔ ‪ ) :‬ﻭﲪﱠﺎﻝ ﺃﺛﻘﺎﻝ ﺇﺫﺍ ﻫﻲ ﺃ ْﻋﺮَﺿﺖ ** ﻋﻠﻰ ﺍﻷﺻﻞ ﻻ ﻳَﺴﻄِﻴﻌُﻬﺎ ﺍﳌﺘﻜﻠﱢ ُ‬
‫ﲔ‪.‬‬‫ﻋﻦ ﻧﺒﻴﱢﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪َ :‬ﻭﻣَﺎ ﹶﺃﻧَﺎ ِﻣ َﻦ ﺍﳌﹸَﺘ ﹶﻜﻠﱢ ِﻔ َ‬

‫ﺭﺃﻱ ﰲ ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﺳﺌﻞ ﺣَﻔﺺ ﺑﻦ ﻏِﻴﺎﺙ ﻋﻦ ﻓﻘﻪ ﺃﰊ ﺣﻨﻴﻔﺔ ﻓﻘﺎﻝ ‪ :‬ﺃﻋﻠﻢ ﺍﻟﻨﺎﺱ ﲟﺎ ﱂ ﻳﻜ ْﻦ ﻭﺃﺟﻬ ﹸﻞ ﺍﻟﻨﺎﺱ ﲟﺎ‬
‫ﻛﺎﻥ ‪.‬‬
‫ﺴﹶﺄﻟﹸﻦﱠ َﻳ ْﻮ َﻣِﺌ ٍﺬ َﻋ ﹺﻦ ﺍﻟﻨﱠﻌِﻴﻢ ﻗﺎﻟﻮﺍ ‪ :‬ﺍﻟﻨﻌﻴﻢ ‪ :‬ﺍﳌﺎ ُﺀ ﺍﳊﺎﺭﱡ ﰲ ﺍﻟﺸﺘﺎﺀ ﻭﺍﻟﺒﺎﺭﺩ ﰲ ﺍﻟﺼﻴﻒ ‪.‬‬ ‫ﻭﻗﺎﻟﻮﺍ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ :‬ﹸﺛﻢﱠ ﹶﻟﺘُ ْ‬
‫ﺍﻟﺼﱠﺮﻭﺭﺓ ﻭﻣﻦ ﺍﻷﲰﺎﺀ ﺍﶈﺪَﺛﺔ ﺍﻟﱵ ﻗﺎﻣﺖ ﻣﻘﺎ َﻡ ﺍﻷﲰﺎﺀ ﺍﳉﺎﻫﻠﻴﱠﺔ ﻗﻮﳍﻢ ﰲ ﺍﻹﺳﻼﻡ ﳌ ْﻦ ﱂ ﳛﺞّ ‪ :‬ﺻَﺮﻭﺭﺓ ‪.‬‬
‫ﻑ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻗﺎﻝ ﺍﺑﻦ ﻣَﻘﺮﻭ ﹴﻡ‬ ‫ﺕ ﺃﺷﻌﺎ َﺭ ﺍﳉﺎﻫﻠﻴﱠﺔ ﻭﺟﺪﺗَﻬﻢ ﻗﺪ ﻭﺿﻌﻮﺍ ﻫﺬﺍ ﺍﻻﺳ َﻢ ﻋﻠﻰ ﺧﻼ ِ‬ ‫ﺖ ﺇﺫﺍ ﻗﺮﺃ َ‬ ‫ﻭﺃﻧ َ‬
‫ﺴ ﹺﻦ َﺣﺪِﻳﺜِﻬﺎ **‬
‫ﺠﺘِﻬﺎ ﻭﺣُ ْ‬
‫ﺻﺮُﻭﺭ ٍﺓ ﻣَُﺘَﺒﺘﱢ ﹺﻞ ( ) ﻟﺪﻧﺎ ﻟَﺒ ْﻬ َ‬
‫ﺐ ** ﻋَﺒ َﺪ ﺍﻹﻟﻪ َ‬
‫ﻂ ﺭَﺍﻫ ﹴ‬
‫ﺖ َﻷ ْﺷ َﻤ ﹶ‬ ‫ﺿ ْ‬ ‫ﺍﻟﻀﱠﺒّﻲّ ‪ ) :‬ﻟﻮ ﺃﻧﱠﻬﺎ َﻋ َﺮ َ‬
‫ﺱ ﰲ ﻣﺮﺍﺗﺐ ﺍﻟﻌﺒﺎﺩﺓ ﻭﻫﻮ ﺍﻟﻴﻮ َﻡ ﺍﺳﻢٌ ﻟﻠﺬﻱ ﱂ‬‫ﻭﹶﻟ َﻬﻢﱠ ﻣﻦ ﺗﺎﻣُﻮﺭﹺﻩ ﺑﺘﻨَﺰﱡﻝ ( ﻭﺍﻟﺼﺮﻭﺭﺓ ﻋﻨﺪﻫﻢ ﺇﺫﺍ ﻛﺎ ﹶﻥ ﺃﺭﻓ َﻊ ﺍﻟﻨﺎ ﹺ‬
‫ﻳَﺤﺞﱠ ﺇﻣّﺎ ﻟﻌﺠ ﹴﺰ ﻭﺇﻣﱠﺎ ﻟﺘﻀﻴﻴ ﹴﻊ ﻭﺇﻣﱠﺎ ﻹﻧﻜﺎﺭ ﻓﻬﻤﺎ ﳐﺘﻠﻔﺎﻥ ﻛﻤﺎ ﺗﺮﻯ ‪( .‬‬

‫ﻓﺈﹺﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻌﺮﺏ ﻳﺸﺘﻘﱡﻮﻥ ﻛﻼﻣﹰﺎ ﻣﻦ ﻛﻼﻣﻬﻢ ﻭﺃﲰﺎ ًﺀ ﻣﻦ ﺃﲰﺎﺋﻬﻢ ﻭﺍﻟﻠﻐﺔ ﻋﺎﺭﻳّﺔ ﰲ ﺃﻳﺪﻳﻬﻢ ﳑﱠﻦ ﺧﻠﻘﹶﻬﻢ‬
 ‫ﻭﻣﻜﱠﻨﻬﻢ ﻭﺃﳍﻤﻬﻢ ﻭﻋﻠﱠﻤﻬﻢ ﻭﻛﺎﻥ ﺫﻟﻚ ﻣﻨﻬﻢ ﺻﻮﺍﺑﹰﺎ ﻋﻨﺪ ﲨﻴﻊ ﺍﻟﻨﺎﺱ ﻓﺎﻟﺬﻱ ﺃﻋﺎﺭﻫ ْﻢ ﻫﺬﻩ ﺍﻟﻨﱢﻌﻤ ﹶﺔ ﺃﺣﻖﱡ‬
‫ﺉ ﺍﻷﲰﺎ َﺀ ﻓﻜﺬﻟﻚ ﻟﻪ ﺃﻥ ﻳﺒﺘﺪﺋﻬﺎ ﳑﱠﺎ ﹶﺃ َﺣﺐﱠ ﻗﺪ ﲰﱠﻰ ﻛﺘﺎﺑَﻪ ﺍﳌﻨﺰ ﹶﻝ‬‫ﺐ ﻃﺎﻋ ﹰﺔ ﻭﻛﻤﺎ ﺃﻥﱠ ﻟﻪ ﺃﻥ ﻳﺒﺘﺪ َ‬
‫ﺑﺎﻻﺷﺘﻘﺎﻕ ﻭﺃﻭﺟ ُ‬
‫ﻗﺮﺁﻧﹰﺎ ﻭﻫﺬﺍ ﺍﻻﺳﻢ ﱂ ﻳﻜ ْﻦ ﺣﱴ ﻛﺎﻥ ﻭﺟﻌﻞ ﺍﻟﺴﺠﻮ َﺩ ﻟﻠﺸﻤﺲ ﻛﻔﺮﹰﺍ ﻓﻼ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺴﺠﻮﺩ ﳍﺎ ﻛﻔﺮﹰﺍ ﺇﻻﹼ‬
‫ﻭﺗﺮﻙ ﺫﻟﻚ ﺍﻟﺴﺠﻮﺩ ﺑﻌﻴﻨﻪ ﻳﻜﻮﻥ ﺇﳝﺎﻧﹰﺎ ﻭﺍﻟﺘﺮﻙ ﻟﻠﺸﻲﺀ ﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﺑﺎﳉﺎﺭﺣﺔ ﺍﻟﱵ ﻛﺎﻥ ﻬﺑﺎ ﺍﻟﺸﻲﺀ ﻭﰲ ﻣﻘﺪﺍﺭﻩ‬
‫ﻣﻦ ﺍﻟﺰﻣﺎﻥ ﻭﺗﻜﻮﻥ ﺑﺪ ﹰﻻ ﻣﻨﻪ ﻭ َﻋﻘِﺒﹰﺎ ﻓﻮﺍﺣﺪﺓﹲ ﺃﻥ ﻳﺴﻤﱠﻰ ﺍﻟﺴﺠﻮﺩ ﻛﻔﺮﹰﺍ ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﻔﺮﹰﺍ ﻛﺎﻥ ﺟﺤﻮﺩﹰﺍ ﻭﺇﺫﺍ ﻛﺎﻥ‬
‫ﺟﺤﻮﺩﹰﺍ ﻛﺎﻥ ﺷﺮﻛﹰﺎ ﻭﺍﻟﺴﺠﻮﺩ ﻟﻴﺲ ﲜَﺤْﺪ ﻭﺍﳉﺤﺪ ﻟﻴﺲ ﺑﺈﺷﺮﺍﻙ ﺇﻻﱠ ﺃﻥ ﺗﺼﺮﻓﻪ ﺇﱃ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻳﺼﲑ ﺑﻪ‬
‫ﺴ َﻤ ْﻊ‬
‫ﺏ ﻭﻣﺎ ﻗﻴﻞ ﻣﻦ ﺍﻟﺸﻌﺮ ﻓﻴﻪ ( ﻭﻗﺎﻝ ﻃﹸﻔﻴﻞ ﺍﻟ َﻐَﻨ ﹺﻮﻱّ ‪َ ) :‬ﻋ ﻮَﺍ ﹺﺯﺏُ ﹶﻟ ْﻢ َﺗ ْ‬
‫ﺇﺷﺮﺍﻛﹰﺎ ‪ ) .‬ﻣﺎ ﺍﺷﺘﻖ ﻣﻦ ﻧﺒﺎﺡ ﺍﻟﻜﻼ ﹺ‬
‫ﺡ ﻣﻘﺎﻣ ٍﺔ ** ﻭﱂ ﺗ َﺮ ﻧَﺎﺭًﺍ ِﺗﻢﱠ ﺣَﻮ ﹴﻝ ﳎﺮﱠ ﹺﻡ ( ﻭﺇﻧﱠﻤﺎ ﺃﹸﺧﺬ ﺫﻟﻚ ﻟﻠﺠﻤﻴﻊ ﻣﻦ ﻧﺒﺎﺡ ﺍﻟﻜﻼﺏ ‪.‬‬
‫ُﻧﺒُﻮ َ‬

‫) ﺳﻘﻂ ‪ :‬ﻭﺫﻛﺮﻭﺍ ﺃﻥ ﺍﻟﻈﱯ ﺇﺫﺍ ﺃﺳﻦ ﻭﻧﺒﺘﺖ ﻟﻘﺮﻭﻧﻪ ﺷﻌﺐ ﻧﺒﺢ ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺃﺑﻮ ﺩﺍﻭﺩ ( ) ﻭﻗﹸﺼﺮَﻯ َﺷﻨﹺﺞ‬
‫ﺐ ﻧﺒﺤﹰﺎ ﻛﺄﻧّﻪ **‬ ‫ﲔ ﺍﻟﺸﻌ ﹺ‬ ‫ﺍ َﻷ ْﻧﺴَﺎ ** ِﺀ ﻧﺒﱠﺎﺡ ﻣﻦ ﺍﻟﺸﻌﺐ ( ﻳﻌﲏ ﻣﻦ ﺟﻬﺔ ﺍﻟﺸﻌﺐ ﻭﺃﻧﺸﺪ ﺑﻌﻀﻬﻢ ‪ ) :‬ﻭﻳﻨَﺒﺢُ ﺑ َ‬
‫ﺾ ﺍﳌﺮﺍﺣﻢ ﻧﹺﻴﺒُﻬﺎ ( ﻷﻥ‬‫ﺕ ﻣَﺎ ُﻳﺮﹺﻳﺒﻬﺎ ( ) ﻭَﺑﻴﱠﻀﻬﺎ ﺍﳍﹸﺰْﻝ ﺍﳌﺴ ﻮﱢ ُﺩ ﹶﻏ ْﻴﺮَﻫﺎ ** ﻛﻤﺎ ﺍﺑﻴﺾﱠ ﻋﻦ َﺣ ْﻤ ﹺ‬
‫ﺼ َﺮ ْ‬
‫ﻕ ﺃﹶﺑ َ‬
‫ﺡ َﺳﻠﹸﻮ ﹺ‬‫ُﻧﺒَﺎ ُ‬
‫ﺖ ﻭﳌﱠﺎ َﺗ ْﺪﻥﹸ ﻣﻦ‬
‫ﱯ ﺇﺫﺍ ﻫﺰﻝ ﺍﺑﻴﺾّ ﻭﺍﻟﺒﻌﲑ َﻳﺸِﻴﺐ ﻭﺟﻬَﻪ ﻣﻦ ﺃﻛﻞ ﺍﳊﹶﻤْﺾ ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﺍﺑﻦ ﹶﻟﺠَﺄ ‪ :‬ﺷﺎَﺑ ْ‬ ‫ﺍﻟﻈﹼ َ‬
‫ﺐ ( ﻭﻗﺪ ﺗﺼﲑ ﺍﻟﻨﱠﺎﻗﺔ‬
‫ﺐ ** َﺷﺮﹺﺑﻦ ﺣﱴ ﻧﺰﺡ ﺍﻟ ﹶﻘﻠِﻴ ُ‬‫ﹶﺫﻛﹶﺎﺋﻬﺎ ﻛﻤﺎ ﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) :‬ﺃﹶﻛﻠﹾﻦ ﲪﻀﹰﺎ ﻓﺎﻟ ُﻮﺟُﻮﻩ ﺷِﻴ ُ‬
‫ﺍﳊﻤﺮﺍﺀ ﺇﺫﺍ ﺃﲤﱠﺖ ﺣﺒﺸﻴّﺔ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ :‬ﲪﺮﺍﺀ ﻻ َﺣﺒَﺸﻴّﺔ ﺍﻹﲤﺎﻡ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﺑﻘﻮﻝ ﺍﻟﻌَﺒﺪﻱّ ‪) :‬‬
‫ﺸﻴﱠ ﹰﺔ ** ﻛﺄﻥﱠ ﻋﻠﻴﻬﺎ ﺳُ ْﻨﺪُ َﺳﹰﺎ ﻭ َﺳﺪُﻭﺳﺎ (‬
‫ﺖ َﺣَﺒ ِ‬
‫ﻭﺩﺍﻭﻳﺘُﻬﺎ ﺣﺘﱠﻰ ﺷَﺘ ْ‬

‫ﻭﺍﻟﺪﱠﻭﺍﺀ ‪ :‬ﺍﻟﻠﱭ ﻓﻠﺬﻟﻚ ﺗﺼﲑ ﺍﻟﻔﺮﺱ ﺇﺫﺍ ﺃﻟﻘﺖ ﺷﻌﺮﻫﺎ ﻭﻃﺮّﺕ ﺗﺴﺘﺪﻳﻞ ﻫﺬﺍ ﺍﻟﻠﻮﻥ ‪.‬‬
‫ﺡ ﺍﳍﺪْﻫ ِﺪ‬ ‫ﻂ ﻭﺭُﻭ ﹺﻡ ( ) ﻧُﺒﺎ ُ‬
‫ﻼﻗﹶﻰ ** ﺑﻪ َﺟ ْﻤﻌَﺎ ِﻥ ﻣﻦ َﻧَﺒ ٍ‬‫ﻭﻗﺎﻝ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﺼﻘﹾﻌﺐ ﺍﻟﻨﱠﻬﺪﻱّ ‪ ) :‬ﻛﺄﻥﱠ ﻋﺮﻳ َﻦ ﺃﻳ ﹶﻜﺘِﻪ َﺗ ﹶ‬
‫ﺢ ﻭﺭﺑﱠﻤﺎ ﺟﻌﻠﻮﺍ ﺍﳍﹸ ْﺪ ﻫُ َﺪ ﺍﻟﺬﻱ ﻳﻨﺒﺢ ﺍﳊﻤﺎ َﻡ‬ ‫ﺐ ﰲ ﺍ َﻷﻧَﺲ ﺍﳌﻘﹸﻴ ﹺﻢ ( ﻭﻳﻘﺎﻝ ﺇﻥﱠ ﺍﳍﺪﻫﺪ ﻳﻨَﺒ ُ‬‫ﳊ ْﻮِﻟﻲﱢ ﻓﻴﻪ ** ﹶﻛَﻨﺒْﺢ ﺍﻟ ﹶﻜ ﹾﻠ ﹺ‬
‫ﺍﹶ‬
‫ﺍﻟﺬﻛﺮ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ﻭﻫﻮ ﻳﺼﻒ ﺍﳊﻤﺎﻡ ﺍﻟﺬﱠ ﹶﻛ َﺮ ﻛﻴﻒ ﻳﺼﻨﻊ ﻓﻴﻬﺎ ‪ ) :‬ﻭﺇﺫﺍ ﺍﺳﺘﺘﺮﻥ ﺃ َﺭﻥﱠ ﻓﻴﻬﺎ ﻫُﺪﻫُﺪٌ ** ﻣ ﹾﺜ ﹸﻞ‬
‫ﻀﺒَْﺘﻪُ ﹺﺑﺠﹺﺴﺎ ِﺩ ( ﻭﻗﺎﻝ ﻃﹸﻔﻴﻞ ﰲ ﺍﻟﻨﱡﺒﻮﺡ ﻭﺍﺠﻤﻟﺎﻋﺎﺕ ‪ ) :‬ﻭﺃ ْﺷﻌَﺚ َﺗ ْﺰ ﻫَﺎﻩ ﺍﻟﻨﱡﺒﻮﺡ ﻣُ َﺪﻓﱠ ﹴﻊ ** ﻋﻦ ﺍﻟﺰﱠﺍ ِﺩ ﳑﱠﺎ‬ ‫ﺍ ﹶﳌﺪَﺍ ِﻙ َﺧ َ‬
‫ﺼﺮُ ﺍﳊﻲﱢ ﺇﻻﹼ ﺍﻟﺘﻤﺎﺳَﺎ ( ﻭﻗﺎﻝ ﺍﺑﻦ‬
‫ﺕ ﺍﻟﻨﱡﺒﺎﺡ ** ﻭَﻻ ﻧُ ْﺒ ِ‬
‫ﺤﹶﺜ ﹺﻞ ( ﻭﻗﺎﻝ ﺍﳉﻌﺪﻱّ ‪ ) :‬ﻓﻠﻤﺎ ﺩَﻧﻮﻧﺎ ﻟﺼَﻮ ِ‬
‫َﺟﻠﹼﻒ ﺍﻟﺪﻫ ُﺮ ﻣُ ْ‬
‫ﺤﺢُ ( ) ﻻ ﻳُ ْﺪ ﹺﺭﻙُ ﺍﻟﺸﻌﺮﺍ ُﺀ ﻣﻨﺰﻟﹶﱵ ** ﰲ ﺍﻟﺸﻌﺮ ﺇ ﹾﻥ‬
‫ﺖ ﺻَﻮﺗﹰﺎ ﻣﺎ ﺑﻪ َﺑ َ‬
‫ﺖ ﳎﺘﻬﺪﹰﺍ ** ﻭﺭﻓﻌ ُ‬
‫ﺖ ﺇﺫ ﺁﻟﻴ ُ‬‫ﻋﺒﺪﻝ ‪ ) :‬ﺁﻟﻴ ُ‬
‫ﺳ ﹶﻜﺘَﻮﺍ ﻭﺇ ﹾﻥ َﻧَﺒﺤُﻮﺍ ( ﻭﻗﺎﻝ ﻋﻤﺮﻭ ﺑﻦ ﻛﻠﺜﻮﻡ ‪:‬‬

‫ﳊﻲﱢ ِﻣﻨﱠﺎ ** ﻭ َﺷﺪﱠ ﹺﺑﻨَﺎ ﹶﻗﺘَﺎ َﺩ ﹶﺓ َﻣ ْﻦ َﻳﻠِﻴﻨَﺎ ( ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎ ِﺀ ‪ :‬ﻛﻼﺏ ﺍﳊﻲّ ﺷﻌﺮﺍﺅﻫﻢ ﻭﻫﻢ‬
‫ﺏﺍ ﹶ‬
‫ﺕ ﻛﻼ ُ‬
‫) َﻭ ﹶﻗ ْﺪ َﻫﺮﱠ ْ‬
‫ﳊﻲﱢ ﻛ ﱡﻞ ﻋﻘﻮ ﹴﺭ ﻭﻛ ﱡﻞ ﺫﻱ ﻋُﻴﻮﻥ ﺃﺭﺑﻊ ‪.‬‬ ‫ﺏﺍ ﹶ‬ ‫ﺍﻟﺬﻳﻦ ﻳﻨﺒﺤﻮﻥ ﺩﻭﻧَﻬﻢ ﻭﳛﻤﻮﻥ ﺃﻋﺮﺍﺿَﻬﻢ ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ ‪ :‬ﺇﻥ ﻛﻼ َ‬
‫ﺡ‬
‫ﺡ ﺑﲏ ﻣﻘﻴﱢﺪ ِﺓ ﺍﳊﻤِﺎ ﹺﺭ ( ) ﻭﻟﻜﻨﱢﻲ َﺧﺸِﻴﺖ ﻋﻠﻰ ﹸﺃَﺑﻲﱟ ** ﹺﺭﻣَﺎ َ‬ ‫ﺖ ﻋﻠﻰ ﹸﺃَﺑﻲﱟ ** ﺭﹺﻣﺎ َ‬
‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ ‪ ) :‬ﹶﻟ َﻌﻤْﺮُ َﻙ ﻣﺎ َﺧﺸِﻴ ُ‬
‫ﺍﳉﻦّ ﺃﻭ ﺇﻳﱠﺎ َﻙ ﺣﺎ ﹺﺭ ( ﻓﺎﻟﻄﱠﻮﺍﻋﲔ ﻫﻲ ﻋﻨﺪ ﺍﻟﻌﺮﺏ ﺭﻣﺎﺡ ﺍﳉﻦ ﻭﰲ ﺍﳊﺪﻳﺚ ‪ :‬ﺇﻥﱠ ﺍﻟﻄﺎﻋﻮ ﹶﻥ ﻭﺧْﺰ ِﻣ َﻦ ﺍﻟﺸﻴﻄﺎﻥ ‪.‬‬
‫ﺡ(‬‫ﺡ ( ﻭﻣﻦ َﻋﺪِﻳ ٍﺪ ﻳُﺘﱠﻘﹶﻰ ﺑﺎﻟﺮﱠﺍ ﹺ‬
‫ﺡ ** ﻭﻣﻦ ﺳﻔﻴ ٍﻪ ﺩﺍﺋ ﹺﻢ ﺍﻟﻨﱡﺒﺎ ﹺ‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺳﻠﻤﻰ ‪ ) :‬ﻻ ﺑﺪﱠ ﻟﻠﺴﱡﻮﺩَﺩ ﻣﻦ ﺃﺭﻣﺎ ﹺ‬
 ‫ﻼ ﹺﻡ ﰲ ﳎﻠﺴِﻬ ْﻢ ** ﻛﻠﹼﻤﺎ‬
‫ﺢ ( ) ُﺭ ُﺯ ﹸﻥ ﺍﻷ ْﺣ ﹶ‬
‫ﺱ ﻓﻴﻬﺎ ﻭَﻧَﺒ ْ‬
‫ﺐ ﺍﻟﻨﱠﺎ ﹺ‬
‫ﻭﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪ِ ) :‬ﻣﺜﹾﻞ ﺃﻳﱠﺎ ﹴﻡ ﹶﻟﻨَﺎ ﻧ ْﻌ ﹺﺮ ﹸﻓﻬَﺎ ** َﻫﺮﱠ ﻛﻠ ُ‬
‫ﺢ(‬ ‫ﺱ َﻧَﺒ ْ‬
‫ﻛﹶﻠﹾﺐٌ ﻣﻦ ﺍﻟﻨﺎ ﹺ‬

‫ﺢ ﻛﻠﱯ ﺟﺎﻫﺪﹰﺍ ﻣِﻦ ﻭﺭﺍﺋﻜﻢ ** ﻭﺃﹶﻏﲎ ﹶﻏَﻨﺎﺋﻲ ﻋﻨﻜﹸﻢ ﺃﻥ ﺃﹸﺅﻧﱠﺒﺎ ( ) ﻭﻻ َﻫﺮﱠﻫﺎ ﻛﹶﻠﺒﹺﻲ ﻟﻴﺒﻌﺪ ﺗﻌْﺮﻫﺎ **‬
‫ﻭﻗﺎﻝ ‪ ) :‬ﺳﻴَﻨَﺒ ُ‬
‫ﺤ ْﺘﻨﹺﻲ ﺑﺎﻟﺸﱠﻜﺎ ِﺓ ﻛﻼﺑُﻬﺎ ( ﻛﻼﻬﺑﺎ ‪ :‬ﺷﻌﺮﺍﺅﻫﺎ ﻭﻫﻮ ﻗﻮﻝ ﺑﺸﺮ ﺑﻦ ﺃﰊ ﺧﺎﺯﻡ ‪ ) :‬ﻭﺇﻧﱢﻲ ﻭﺍﻟﺸﱠﻜﺎ ﹶﺓ ﻵ ﹺﻝ ﻷ ﹴﻡ **‬ ‫ﻭﻟﻮ َﻧَﺒ َ‬
‫ﺖ ﻷﻳﹰﺎ ﻛﻼَﺑ ُﻬ ْﻢ ** ﻭﻛﻔﻜﻔﺖ ﻋﻨﻜﻢ ﺃﻛ ﹸﻠﺒﹺﻲ‬‫ﻕ ( ﻭﻗﺎﻝ ﺃﺑﻮ ﺯُﺑَﻴْﺪ ‪ ) :‬ﺃﱂ ﺗَﺮَﱐ ﺳﻜﱠْﻨ ُ‬
‫ﺕ ﺍﻟﻀﱢ ْﻐ ﹺﻦ ﺗَﻤﺸﻲ ﰲ ﺍﻟﺮﱢﻓﺎ ﹺ‬ ‫ﻛﺬﺍ ِ‬
‫ﻭَﻫﻲ ُﻋﻘﹼ ُﺮ (‬

‫ﻫﺠﺎﺀ ﺿﺮﻭﺏ ﻣﻦ ﺍﳊﻴﻮﺍﻥ‬

‫ﻼ ﻋﻠﻰ ﺳﻘﻮﻁ‬ ‫ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ‪ :‬ﻗﺪ ﻋﻠﻤﻨﺎ ﺃﻧّﻜﻢ ﺗﺘﺒﱠﻌﺘﻢ ﻋﻠﻰ ﺍﻟﻜﻠﺐ ﻛﻞﱠ ﺷﻲ ٍﺀ ﻫُﺠﹺﻲ ﺑﻪ ﻭﺟﻌﻠﺘﻢ ﺫﻟﻚ ﺩﻟﻴ ﹰ‬
‫ﻗﺪْﺭﻩ ﻭﻋﻠﻰ ﻟﺆﻡ ﻃﺒﻌﻪ ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﺍﻟﺸﻌﺮﺍ َﺀ ﻗﺪ َﻫﺠَﻮﺍ ﺍﻷﺻﻨﺎﻑ ﻛﻠﹼﻬﺎ ﻓﹶﻠ ْﻢ ﻳُﻔﻠﺖ ﻣﻨﻬﻢ ﺇﻧﺴﺎﻥ ﻭﻻ ﺳﺒﻊ ﻭﻻ ﻬﺑﻴﻤﺔﹲ‬
‫ﻭﻻ ﻃﺎﺋﺮ ﻭﻻ َﻫﻤَﺞ ﻭﻻ ﺣﺸَﺮﺓ ﻭﻻ ﺭﻓﻴﻊ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﻻ ﻭﺿﻴﻊ‬

‫ﺾ ﺫﻟﻚ ﻋﻠﻴﻬﻢ ﺑﺎﳋﻤﻮﻝ ﻓﻜﻔﺎﻙ ﺑﺎﳋﻤﻮﻝ ِﺩﻗﱠ ﹰﺔ ﻭﻟﹸﺆﻣﹰﺎ ﻭ ِﻗﻠﱠﺔ ﻭﻧَﺬﺍﻟﺔ ﻭﻗﺎﻝ ﺃﻣﻴﱠﺔ ﺑﻦ ﺃﰊ ﻋﺎﺋﺬ‬ ‫ﺇﻻﹼ ﺃﻥ ﻳَﺴﻠﻢ ﺑﻌ ُ‬
‫ﻚ ﺫﺍ ﹶﻃ ْﻮ ﹴﻝ‬
‫ﺽ ﺍﺑ ﹺﻦ ﺃﹸﺧﺘِﻜ ْﻢ ** ﺭﹺﺩﺍ ﺅُﻙ ﻓﺎﺻ ﹶﻄ ْﻦ ﺣﺴﻨﻪ ﺃﻭ ﺗﺒﺬﱠ ﹺﻝ ( ) ﻓﺈﻥ ﺗ ُ‬
‫ﻹﻳﺎﺱ ﺑﻦ ﺳﻬﻢ ‪ ) :‬ﻓﺄْﺑ ِﻠ ﹾﻎ ﺇﻳﺎﺳﹰﺎ ﹶﺃﻥﱠ ﻋِﺮ َ‬
‫ﺖ ﺛﹸﻌﺎﻟٍﺔ ** ﻭﺇﻥﱠ ﺍﺑ َﻦ‬
‫ﺖ ﻣﻦ ﻧَﺪَﻯ ﺍﳋﺎ ﹺﻝ ﻣﻐﺘﻠِﻲ ( ) ﻓﻤﺎ ﺛﻌﻠﺐٌ ﺇﻻﱠ ﺍﺑﻦ ﺃﺧ ِ‬ ‫ﻓﺈﱐ ﺍﺑ ُﻦ ﺃﹸﺧﺘﻜﻢ ** ﻭﻛ ﱡﻞ ﺍﺑ ﹺﻦ ﺃﺧ ٍ‬
‫ﺐ ** ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳍﻴﺠﺎ ﺗَﻠﻮﺫﹸ ﲟﺪﺧ ﹺﻞ ( ﻓﻬﺬﺍ ﻣﻦ‬ ‫ﺚ ﺭﹺﻳﺒﺎ ﹸﻝ ﺃﺷﺒُ ﹺﻞ ( ) ﻭﻟﻦ ﲡﺪ ﺍﻵﺳﺎﺩَ ﺃﺧﻮﺍ ﹶﻝ ﺛﻌﹶﻠ ﹴ‬ ‫ﺖ ﺍﻟﻠﱠﻴ ِ‬
‫ﺃﺧ ِ‬
‫ﺖ ﺍﻟﺬﻱ‬ ‫ﺍﻟﺜﻌﻠﺐ ﻭﻗﺎﻝ ﻣﺰﺭّﺩ ﺑﻦ ﺿﺮﺍﺭ ‪ ) :‬ﻭﺇﻥﹼ ﻛﻨﺎﺯ ﺍﻟﻠﱠﺤ ﹺﻢ ﻣﻦ َﺑﻜﹶﺮﺍﺗِﻜ ْﻢ ** ﻬﺗﺮﱡ ﻋﻠﻴﻬﺎ ﺃﻣﱡ ﹸﻜ ْﻢ ﻭﺗﻜﺎﻟﺐ ( ) ﻭﻟﻴ َ‬
‫ﺐ ( ﻓﻘﺪ ﻭﺿﻊ ﺍﻟﺜﻌﻠﺐ ﻛﻤﺎ ﺗﺮﻯ ﻬﺑﺬﺍ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻛﻔﺎﻙ ﺑﻪ‬ ‫ﺖ ﻋﻠﻴﻪ ﺍﻟﺜﻌﺎﻟ ُ‬‫ﺃﻟﻘﻰ ﻓﻨﺎ ﺅُﻙ ﺭﺣﻠﻪ ** ﻟﺘَﻘ ﹺﺮﻳَﻪ ﺑﺎﻟ ْ‬
‫ﺿﺮﱠﺕ ﻟﻔﺮﻗﺘﻬﺎ ﻧﹺﺰﺍﺭَﺍ (‬
‫ﻧﺬﺍﻟﺔ ﻗﺎﻝ ﺍﺑﻦ ﻫﺮﻣﺔ ‪ ) :‬ﻓﻤﺎ ﻋﺎﺩﺕ ﺑﺬﻱ َﻳﻤَﻦ ﺭُﺅﻭﺳﹰﺎ ** ﻭﻻ َ‬

‫ﺤﺪﱡ ﳍﺎ ﺍﻟﺸﱢﻔﹶﺎﺭﺍ ( ﻭﻫﺬﺍ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ ﰲ ﺍﻟﻌﻨﺰ ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﲪﺮ ‪:‬‬ ‫) ﻛﻌ ْﻨ ﹺﺰ ﺍﻟﺴﱠﻮ ِﺀ ﺗﻨ ﹶﻄﺢُ ﻣﻦ ﺧﻼﻫﺎ ** ﻭَﺗ ْﺮﹶﺃﻡُ ﻣﻦ ُﻳ ِ‬
‫ﲔ ﱂ ﺃﺗﺮ ْﻙ‬ ‫ﻀﻊُ ( ﻭﻗﺎﻝ ﺍﻟﻔﺮﺯﺩﻕ ‪ ) :‬ﻋﻠﻰ ﺣ َ‬ ‫) ﺇﻧﺎ ﻭﺟ ْﺪﻧَﺎ ﺑﲏ ﺳ ْﻬ ﹴﻢ ﻭﺟﺎِﻣﻠﹶﻬﻢ ** ﻛﺎﻟﻌ ْﻨ ﹺﺰ َﺗ ْﻌﻄِﻒ ﺭَﻭﻗﻴﻬﺎ ﻓﺘﺮَﺗ ِ‬
‫ﺽ َﺣﻴّﺔ ** ﻭﻻ ﻧﺎﲝﹰﺎ ﺇﻻ ﺍﺳﺘﻘﺮﱠ َﻋﻘﹸﻮﺭﻫﺎ ( ) ﻭﻛﺎﻥ ُﻧﻔﹶﻴﻊ ﺇﺫ ﻫﺠﺎﱐ ﻷ ْﻫﻠِﻪ ** ﻛﺒﺎﺣﺜ ٍﺔ ﻋﻦ ُﻣﺪْﻳ ٍﺔ‬ ‫ﻋﻠﻰ ﺍﻷﺭ ﹺ‬
‫ﺗﺴﺘﺜﲑُﻫﺎ ( ﻓﻬﺬﺍ ﻗﻮﳍﻢ ﰲ ﺍﻟﻌﻨﺰ ﻭﻻ ﻧﻌﻠﻢ ﰲ ﺍﻷﺭﺽ ﺃﻗﻞﱠ ﺷﺮّﹰﺍ ﻭﻻ ﺃﻛﺜﺮ ﺧﲑﹰﺍ ﻣﻦ ﺷﺎﺓ ‪ ) .‬ﻳﺎ ﻟﹶﻠﺮﺟﺎﻝ ﻟﻘﻮ ﹴﻡ ﻗﺪ‬
‫ﺕ(‬‫ﺤﻴﱠﺎ ِ‬
‫ﺖ َﻭﺟْﻨﹰﺎ ﹺﺑ َ‬
‫ﺏ ﻭُ ﹺﺟَﻨ ْ‬
‫َﻣﻠِﻠﺘُﻬﻢ ** ﺃﺭﻯ ﺟﹺﻮﺍﺭَﻫ ُﻢ ﺇﺣﺪﻯ ﺍﻟﺒﻠﻴﱠﺎﺕ ( ) ﺫﺋﺐٌ ﺭﺿﻴﻊ ﻭﺧِﻨﺰﻳﺮ ﺗُﻌﺎ ﹺﺭﺿُﻬﺎ ** ﻋَﻘﺎ ﹺﺭ ٌ‬
‫ﺕ‬
‫ﺖ ﲰﱠﻮﻩ ﺍ َﻷﻣَﺎﻧﺎﺕ ( ﻓﻬﺬﺍ ﻗﻮﳍﻢ ﰲ ﺍﻟﻌﻘﺎﺭﺏ ﻭﺍﳊﻴﱠﺎ ِ‬ ‫) ﻣﺎ ﻇﻨﱡﻜﻢ ﺑﺄﻧﺎﺱ َﺧ ْﻴﺮُ ﻛﺴﺒﻬ ُﻢ ** ﻣُﺼَﺮﱠﺡ ﺍﻟﺴﱡﺤ ِ‬
‫ﻭﺍﻟﻀﱢﺒﺎﻉ ﻭﺍﳋﻨﺎﺯﻳﺮ ‪.‬‬
‫ﻭﻗﺎﻝ ﲪﺎﺩ َﻋﺠْﺮ ٍﺩ ﰲ ﺑَﺸﱠﺎﺭ ‪ ) :‬ﻗﺪ ﻛﺎﻥ ﰲ ُﺣﺒﱢﻲ ﻏﺰﺍﻟ ﹶﺔ ﺷﺎﻏِﻞﹲ ** ﻟﻠﻘﺮﺩ ﻋﻦ ﺷَﺘْﻤﻲ ﻭﰲ ﺛ ْﻮﺑَﺎ ِﻥ ( ) ﺃﻭ ﰲ ﲰﻴﻌ ﹶﺔ‬
‫ﺲ ﺍﻷﲦﺎ ِﻥ (‬
‫ﺃﹸﺧﺘِﻬﺎ ﻭﺷِﺮﺍﺩِﻫﺎ ** ﺠﻤﻟﻮﻬﻧﺎ ﻣﻊ ِﺳﻔﹾﻠﺔ ﺍﹸﳌﺠّﺎ ِﻥ ( ) ﺃﻭ ﺑﻴﺖ ﺿﻴﻖ ﻋﺮﺳﻪ ﻭﺭﻛﻮﻬﺑﺎ ** ﺷﺮّ ﺍﻟﺒﹺﻐﺎ ِﺀ ﺑﺄﻭ ﹶﻛ ﹺ‬
 ‫ﻑ ** ﺑَﺮﻳﺌﹰﺎ ﻟﺴﻮﱠﺍﻕ‬ ‫ﺖ ﺑﻘﺎ ِﺫ ٍ‬
‫ﻫﺬﺍ ﻗﻮﻝ ﲪﺎﺩ ﰲ ﺍﻟﻘﺮﺩ ﻭﻗﺎﻝ ﲪﱠﺎﺩ ﰲ ﺑﺸﱠﺎﺭ ﺑﻦ ﺑُﺮﺩ ﺃﻳﻀﹰﺎ ‪ ) :‬ﻭﻟﻜ ْﻦ ﻣَﻌﺎ ﹶﺫ ﺍﻟﻠﹼِﻪ ﻟﺴ ُ‬
‫ﺢ ( ) ﺳﺄﹸﻋ ﹺﺮﺽُ ﺻﺤﻔﹰﺎ ﻋﻦ‬ ‫ﱄ ﻭﺍﺿ ﹺ‬ ‫ﺖ ﰲ ﺍﻷﻋﻤﻰ ِﻟﺠَﻬ ﹴﻞ ﻭﺃﻣّﻪ ** ﻭﻟ ِﻜ ْﻦ ﺑﺄﻣ ﹴﺮ ﺑﻴﱢ ﹴﻦ ﹶ‬ ‫ﺢ ( ) ﻭﻣﺎ ﻗﻠ ُ‬
‫ِﻟﻘﹶﻮ ﹴﻡ ﻧﻮﺍﺋ ﹺ‬
‫ﺢ ( ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) :‬ﳌﺎ ﺃﺗﻴﺖ ﺍﺑﻨَﻲ ﻳﺰﻳ َﺪ ﺑﻦ َﺧ ﹾﺜ َﻌ ﹴﻢ ** ﺃﺭﻯ‬ ‫ﲔ ﻷﻣﱢﻪ ** ﻭﻟﺴﺖ ﻋﻦ ﺍﻟﻘِﺮﺩ ﺍﺑﻦ َﺑ ْﺮ ٍﺩ ﺑﺼﺎ ِﻓ ﹺ‬ ‫ﺣُﺼ ﹴ‬
‫ﺨ ْﻨﺰَﻭﺍﻧﹺﻪ ( ﻻ ﺳﻴﱠﻤﺎ ﻣﺎ‬ ‫ﺍﻟﻘﺮ َﺩ ﻭﺍﳋﻨْﺰﹺﻳ َﺮ ﻣُﺤَﺘﺒﹺﻴﺎ ِﻥ ( ﻭﻗﺎﻝ ﺍﻟﻌﺘﱠﺎﰊ ‪ ) :‬ﺍﺳْﺠ ْﺪ ﻟ ِﻘﺮْﺩ ﺍﻟﺴﱠﻮ ِﺀ ﰲ َﺯﻣَﺎﻧﹺﻪ ** ﻭﺇﻥ ﺗَﻠﻘﱠﺎ َﻙ ﹺﺑ َ‬
‫ﺤ ِﻪ ( ) ﻛﻔﹼﺎﻩ‬
‫ﺡ ﺍﻟﻠﱡﺆ ﹺﻡ ﻣﻦ ﺷﺤﱢﻪ ** ﻻ ﻳَﻄﻤَﻊ ﺍﳋﻨﺰﻳﺮ ﰲ َﺳ ﹾﻠ ِ‬ ‫ﺩﺍﻡ ﰲ ﺳﻠﻄﺎﻧﻪ ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺸﻤﻘﻤﻖ ‪ ) ( :‬ﺇﻥ ﺭﹺﻳﺎ َ‬
‫ﺤِﻪ ( ﻭﻗﺎﻝ ﺧﻠﻒ ﺑﻦ ﺧﻠﻴﻔﺔ ‪ ) :‬ﻓﺴﺒﺤﺎ ﹶﻥ ﻣﻦ ﺭﹺﺯﻗﹸﻪ ﻭﺍﺳﻊ ** َﻳ ُﻌﻢﱡ‬ ‫ﻗﹸﻔﻞ ﺿﻞﹼ ﻣِﻔﺘﺎﺣﻪُ ** ﻗﺪ َﻳﺌِﺲ ﺍﳊﺪﱠﺍﺩ ﻣِﻦ ﹶﻓ ْﺘ ِ‬
‫ﺑﻪ ﺍﻟ ِﻘ ْﺮ َﺩ ﻭﺍﻟ ِﻘ ْﺮ َﺩ ْﻩ (‬

‫ﻭﻫﺬﺍ ﻛﺜﲑ ﻭﻟﻌﻤﺮﻱ ﻟﻮ ُﺟﻤِﻊ ﻛﻠﱡﻪ ﻟﻜﺎﻥ ﻣﺜ ﹶﻞ ﻫِﺠﺎﺀ ﺍﻟﻨﺎﺱ ﻟﻠﻜﻠﺐ ﻭﻛﺬﻟﻚ ﻟﻮ ﲨﻊ ﲨﻴ ُﻊ ﻣﺎ ُﻣﺪِﺡ ﺑﻪ ﺍﻷﺳﺪُ ﻓﻤﺎ‬
‫ﺖ ﻛﻠﱡﻬﺎ ﰲ ﻣﻘﺪﺍ ﹺﺭ ﻣﺪﻳﺢ ﺍﻟﻜﻠﺐ ﻓﻬﺬﻩ‬ ‫ﺩُﻭﻧﻪ ﻭﺍﻷﻣﺜﺎ ﹸﻝ ﺍﻟﺴﺎﺋﺮ ﹸﺓ ﺍﻟﱵ ﻭﻗﻌﺖ ﰲ ﺣَﻤﺪ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﹶﻟﻤَﺎ ﻛﺎﻧ ْ‬
‫ُﺣﺠﱠُﺘﻨَﺎ ﰲ ﻣَﺮﺗﺒِﺔ ﺍﻟﻜﻠﺐ ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﺴﺒﺎﻉ ﻭﺍﻟﺒﻬﺎﺋِﻢ ‪.‬‬
‫ﺦ ِﻣ ْﻨﻬَﺎ ﹶﻓﹶﺄ ْﺗَﺒ َﻌﻪُ‬
‫ﺴ ﹶﻠ َ‬
‫ﻭﳌﺎ ﻗﺎﻝ ﻣﻌﺒﺪٌ ﰲ ﻗﺘﻞ ﺍﻟﻜﻠﺐ ﻭﺗﻼ ﻗﻮﻝ ﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞﱠ ‪ :‬ﻭَﺍ ْﺗ ﹸﻞ َﻋ ﹶﻠ ْﻴ ﹺﻬ ْﻢ َﻧَﺒﹶﺄ ﺍﻟﱠﺬِﻱ ﺁﺗَﻴْﻨَﺎﻩُ ﺁﻳَﺎِﺗﻨَﺎ ﻓﹶﺎ ْﻧ َ‬
‫ﺐ ﺇ ﹾﻥ‬ ‫ﺽ ﻭَﺍﺗﱠَﺒ َﻊ َﻫ ﻮَﺍ ُﻩ ﹶﻓ َﻤﹶﺜﻠﹸﻪُ ﹶﻛ َﻤﹶﺜ ﹺﻞ ﺍ ﹾﻟ ﹶﻜ ﹾﻠ ﹺ‬
‫ﺍﻟﺸﱠ ْﻴﻄﹶﺎ ﹸﻥ ﹶﻓﻜﹶﺎ ﹶﻥ ِﻣ َﻦ ﺍ ﹾﻟﻐَﺎﻭﹺﻳ َﻦ َﻭﹶﻟ ْﻮ ِﺷ ﹾﺌﻨَﺎ ﹶﻟ َﺮ ﹶﻓ ْﻌﻨَﺎ ُﻩ ﹺﺑﻬَﺎ ﻭَﻟ ِﻜﻨﱠﻪُ ﹶﺃ ْﺧﹶﻠ َﺪ ﺇﱃَ ﺍ َﻷ ْﺭ ﹺ‬
‫ﺺ ﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ‪:‬‬ ‫ﺼ َ‬ ‫ﺺ ﺍ ﹾﻟ ﹶﻘ َ‬
‫ﻚ َﻣﹶﺜﻞﹸ ﺍ ﹾﻟ ﹶﻘ ْﻮ ﹺﻡ ﺍﻟﱠﺬِﻳ َﻦ ﹶﻛﺬﱠﺑُﻮﺍ ﺑﹺﺂﻳﺎِﺗﻨَﺎ ﻓﺎ ﹾﻗﺼُ ﹺ‬
‫ﺚ ﺫِﻟ َ‬ ‫ﺚ ﹶﺃ ْﻭ َﺗ ْﺘﺮُﻛﹸﻪُ َﻳ ﹾﻠ َﻬ ﹾ‬
‫ﺤ ِﻤ ﹾﻞ َﻋ ﹶﻠ ْﻴِﻪ َﻳ ﹾﻠ َﻬ ﹾ‬
‫َﺗ ْ‬
‫ﺠ َﻬﻨﱠ َﻢ‬
‫ﺖ ﺍﻟﻜﻠﺐ ﺷﺮّ ﺍﳋﻠﻖ ﻬﺑﺬﻩ ﺍﻟﻌﻠﱠﺔ ﻓﻘﺪ ﻗﺎﻝ ﻋﻠﻰ ﻧﺴﻖ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ‪َ :‬ﻭﹶﻟ ﹶﻘ ْﺪ ﹶﺫ َﺭﹾﺃﻧَﺎ ِﻟ َ‬ ‫ﺖ ﺇﻧﱠﻤﺎ ﺟﻌﻠ َ‬ ‫ﻭﺇﻥ ﻛﻨ َ‬
‫ﺴ َﻤﻌُﻮﻥ ﹺﺑﻬَﺎ‬ ‫ﺼﺮُﻭ ﹶﻥ ﹺﺑﻬَﺎ َﻭ ﹸﳍ ْﻢ ﺁﺫﹶﺍﻥﹲ ﹶﻻ َﻳ ْ‬ ‫ﺲ ﹶﻟ ُﻬ ْﻢ ﻗﹶﻠﹸﻮ ﺏٌ ﹶﻻ َﻳ ﹾﻔ ﹶﻘﻬُﻮ ﹶﻥ ﹺﺑﻬَﺎ َﻭﹶﻟﻬُ ْﻢ ﺃﹶﻋْﻴُﻦٌ ﹶﻻ ُﻳ ْﺒ ِ‬ ‫ﳉﻦﱢ ﻭَﺍ ِﻹْﻧ ﹺ‬ ‫ﹶﻛﺜِﲑﹰﺍ ِﻣ َﻦ ﺍ ِ‬
‫ﻂ ﻣﻦ ﺃﻗﺪﺍﺭﻫﺎ ﺑﻘﺪﺭ ﻣﻌﲎ ﺍﻟﻜﻼﻡ‬ ‫ﺿ ﱡﻞ ﻓﺎﻟﺬﻱ ﻗﺎﻝ ﰲ ﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﹶﺮ ﻭﺍﻟﻐﻨَﻢ ﺃﻋﻈﻢ ﹶﻓﹶﺄ ْﺳ ِﻘ ﹾ‬ ‫ﻚ ﻛﹶﺎ َﻷ ْﻧﻌَﺎ ﹺﻡ َﺑ ﹾﻞ ُﻫ ْﻢ ﹶﺃ َ‬ ‫ﺃﹸﻭﻟِﺌ َ‬
‫ﺖ ﰲ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﺩﻋﺎﻙ ﺫﻟﻚ ﺇﱃ ﺃﻥ ُﺗ ْﻨﺼِﻔﻬﺎ ﰲ ﺗﺘﺒﱡﻊ‬‫ﻭﺃﺩﱏ ﺫﻟﻚ ﺃﻥ ﺗُﺸﺮﹺﻙ ﺑﲔ ﺍﳉﻤﻴﻊ ﰲ ﺍﻟﺬﻡّ ﻓﺈﻧﱠﻚ ﻣﱴ ﺃﻧﺼﻔ َ‬
‫ﻣﺎ ﳍﺎ ﻣﻦ ﺍﻷﺷﻌﺎﺭ ﻭﺍﻷﻣﺜﺎﻝ ﻭﺍﻷﺧﺒﺎﺭ ﻭﺍﻵﻳﺎﺕ ﻛﻤﺎ ﺗﺘﺒﱠﻌﺖ ﻣﺎ ﻋﻠﻴﻬﺎ ‪.‬‬

‫ﺍﻟﺸﺮﻑ ﻭﺍﳋﻤﻮﻝ ﰲ ﺍﻟﻘﺒﺎﺋﻞ‬

‫ﻼ ﺑﻴﻨﻨﺎ ﻳﻜﻮﻥ ﻋَﺪ ﹰﻻ ‪ :‬ﺇﺫﺍ ﺍﺳﺘﻮﻯ ﺍﻟﻘﺒﹺﻴﻼﻥ ﰲ ﺗﻘﺎﺩﻡ ﺍﳌﻴﻼﺩ ﰒ ﻛﺎﻥ ﺃﺣﺪ‬
‫ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ‪ :‬ﺳﻨﻀﺮﺏ ﻣﺜ ﹰ‬
‫ﲑ ﺍﻟﺮﺅﺳﺎﺀ ﰲ‬
‫ﲑ ﺍﻟﺴﺎﺩﺍﺕ ﰲ ﺍﻟﻌﺸﺎﺋﺮ ﻭﻛﺜ َ‬
‫ﺍﻷﺑﻮﻳﻦ ﻛﺜﲑ ﺍﻟﺬﺭﺀ ﻭﺍﻟﻔﹸﺮﺳﺎﻥ ﻭﺍﳊﻜﻤﺎ ِﺀ ﻭﺍﻷﺟﻮﺍﺩ ﻭﺍﻟﺸﻌﺮﺍﺀ ﻭﻛﺜ َ‬
‫ﺍﻷﺭﺣَﺎﺀ ﻭﻛﺎﻥ ﺍﻵﺧﺮ ﻗﻠﻴﻞ ﺍﻟﺬﱠﺭﺀ ﻭﺍﻟﻌﺪﺩ ﻭﱂ ﻳﻜﻦ ﻓﻴﻬﻢ ﺧﲑ ﻛﺜﲑٌ ﻭﻻ ﺷﺮ ﻛﺜﲑ ﲬﻠﻮﺍ ﺃﻭ ﺩﺧﻠﻮﺍ ﰲ ﻏﻤﺎﺭ‬
‫ﲔ ﻓﺴَﻠﻤﻮﺍ ﻣﻦ ﺿﺮﻭﺏ ﺍﳍﺠﺎﺀ ﻭﻣﻦ ﺃﻛﺜ ﹺﺮ‬ ‫ﺍﻟﻌﺮﺏ ﻭ ﹶﻏ ﹺﺮﻗﹸﻮﺍ ﰲ ﻣﻌﻈﻢ ﺍﻟﻨﺎﺱ ﻭﻛﺎﻧﻮﺍ ﻣﻦ ﺍﳌﻐﻤﻮﺭﻳﻦ ﻭﻣﻦ ﺍﳌﻨﺴﻴﱢ َ‬
‫ﺏ ﻬﺑﻢ ﺍﳌﺜﻞ ﰲ ِﻗﻠﱠ ٍﺔ ﻭﻧﺬﺍﻟﺔ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﺷﺮﱞ ﻭﻛﺎﻥ ﳏﻠﱡﻬﻢ ﻣﻦ ﺍﻟﻘﻠﻮﺏ ﳏﻞﹼ ﻣﻦ ﻻ َﻳ ْﻐﺒﹺﻂ‬ ‫ﺫﻟﻚ ﻭﺳﻠﻤﻮﺍ ﻣﻦ ﺃ ﹾﻥ ﻳُﻀ َﺮ َ‬
‫ﲔ ﻬﻧﹾﺪﹰﺍ َﻭ َﺧ ﹾﺜ َﻌﻤَﺎ‬
‫ﺽ ﻋﺎﻣ ﹴﺮ ** ﻭﺟﺎﻭﺯﺗُﻤﺎ ﺍﳊﻴﱠ ﹺ‬
‫ﺍﻟﺸﻌﺮﺍ ُﺀ ﻭﻻ ﳛﺴﺪﻫﻢ ﺍﻷﻛﻔﺎ ُﺀ ﻭﻛﺎﻧﻮﺍ ﻛﻤﺎ ) ﻭﻗﹸﻮﻻ ﺇﺫﺍ ﺟَﺎﻭﺯﲤﺎ ﺃ ْﺭ َ‬
‫( ) ﻧَﺰﻳﻌﺎ ِﻥ ﻣﻦ َﺟ ْﺮ ﹺﻡ ﺑﻦ َﺭﺑﱠﺎ ِﻥ ﺇﻧﱠﻬﻢ ** ﹶﺃَﺑ ﻮْﺍ ﺃﻥ ُﻳﺮﹺﻳﻘﻮﺍ ﰲ ﺍﳍﹶﺰﺍ ﻫِﺰ ِﻣﺤْﺠﻤﺎ (‬
‫ﻭﺇﺫﺍ ﺗﻘﺎﺩﻡ ﺍﳌﻴﻼﺩ ﻭﱂ ﻳﻜﻦ ﺍﻟﺬﹼ ْﺭ ُﺀ ﻭﻛﺎﻥ ﻓﻴﻬﻢ ﺧﲑٌ ﻛﺜﲑٌ ﻭﺷﺮﱞ ﻛﺜﲑٌ ﻭﻣﺜﺎﻟِﺐ ﻭﻣﻨﺎﻗﺐ ﻭﱂ ﻳَﺴﻠﹶﻤﻮﺍ ﻣﻦ ﺃﻥ ﻳُﻬﺠَﻮﺍ‬
‫ﺏ ﻬﺑﻢ ﺍﳌﺜﻞ ﻭﻟﻌﻞﱠ ﺃﻳﻀﹰﺎ ﺃﻥ ﺗﺘﻔﻖ ﳍﻢ ﺃﺷﻌﺎﺭ ﺗﺘﺼﻞ ﲟﺤﺒﺔ ﺍﻟﺮﻭﺍﺓ ﻭﺃﻣﺜﺎﻝ ﺗﺴﲑ ﻋﻠﻰ ﺃﻟﺴﻨﺔ‬ ‫ﻀ َﺮ َ‬
‫ﻭﻳُ ْ‬
 ‫ﺾ ﺍﻟﻨﻘﺺ ﻭﻻ‬
‫ﲑ ﻭﺑﻌ ُ‬ ‫ﲑ ﺣﻴﻨﺌ ٍﺬ ﻣﻦ ﻻ ﺧﲑ ﻓﻴﻪ ﻭﻻ ﺷﺮﱠ ﺃﻣْﺜ ﹶﻞ ﺣﺎ ﹰﻻ ﰲ ﺍﻟﻌﺎﻣﱠﺔ ﳑﱠﻦ ﻓﻴﻪ ﺍﻟﻔﻀ ﹸﻞ ﺍﻟﻜﺜ ُ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﺼ ُ‬
‫ﺳﻴﱠﻤﺎ ﺇﺫﺍ ﺟﺎ ﻭَﺭﻭﺍ ﻣﻦ ﻳﺄﻛﹸﻠﻬﻢ ﻭﺣﺎﻟﹶﻔﻮﺍ ﻣﻦ ﻻ ﻳﻨﺼﻔﻬﻢ ﻛﻤﺎ ﻟﻘﻴﺖ ﹶﻏﹺﻨﻲّ ﺃﻭ ﺑﺎﻫﻠﺔ ‪.‬‬
‫ﺲ ﺑﻦ ﺯُﻫﲑ ﳌﱠﺎ ﺭﺃﻯ ﺩﻻﺋﻞ‬
‫ﻒ ﻣﺎ ﺃﻗﺎﻣﺖ ﻟﺬﻫﺐ َﺷ ﹾﻄ ُﺮ ﺷﺮﻓﻬﺎ ﻭﻟﻜﻦﱠ ﻗﻴ َ‬ ‫ﻭﻟﻮ ﺃﻥﱠ ﻋﺒْﺴﹰﺎ ﺃﻗﺎﻣﺖ ﰲ ﺑﲏ ﻋﺎﻣﺮ ﺿِﻌ َ‬
‫ﺍﻟﺸﺮﱢ ﻗﺎﻝ ﻷﺻﺤﺎﺑﻪ ‪ :‬ﺍﻟﺬ ﱡﻝ ﰲ ﺑﲏ ﻏﹶﻄﻔﹶﺎﻥ ﺧﲑ ﻣﻦ ﺍﻟﻌﺰﱢ ﰲ ﺑﲏ ﻋﺎﻣﺮ ‪.‬‬
‫ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻟﻘﻮﻡ ﺣُﻠﻮ ﹰﻻ ﻣﻊ ﺑﲏ ﺃﻋﻤﺎﻣﻬﻢ ﻓﺈﺫﺍ ﺭﺃﻭﺍ ﻓﻀْﻠﻬﻢ ﻋﻠﻴﻬﻢ ﺣَﺴﺪﻭﻫﻢ ﻭﺇﻥ ﺗﺮﻛﻮﺍ ﺷﻴﺌﹰﺎ ﻣﻦ ﺇﻧﺼﺎﻓﻬﻢ‬
‫ﺍﺷﺘﺪﱠ ﺫﻟﻚ ﻋﻠﻴﻬﻢ ﻭﺗﻌﺎ ﹶﻇﻤَﻬﻢ ﺑﺄﻛﺜﺮ ﻣﻦ ﻗﺪﺭﻩ ﹶﻓﺪَﻋﺎﻫﻢ ﺫﻟﻚ ﺇﱃ ﺍﳋﺮﻭﺝ ﻣﻨﻬﻢ ﺇﱃ ﺃﻋﺪﺍﺋﻬﻢ ﻓﺈﺫﺍ ﺻﺎﺭﻭﺍ ﺇﱃ‬
‫ﻕ ﺍﻟﺬﻱ ﻛﺎﻧﻮﺍ ﻓﻴﻪ ﻣﻦ ﺑﲏ ﺃﻋﻤﺎﻣﻬﻢ ﺣﱴ ﻳﺪْﻋُﻮَﻫﻢ ﺫﻟﻚ ﺇﱃ ﺍﻟﻨﱠﺪﻡ ﻋﻠﻰ‬‫ﺁﺧﺮﻳﻦ ﻬﻧﻜﻮﻫﻢ ﻭﲪﻠﻮﺍ ﻋﻠﻴﻬﻢ ﻓﻮ َ‬
‫ﻣﻔﺎﺭﻗﺘﻬﻢ ﻓﻼ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺍﻟﺮﱡﺟﻮﻉ ﲪﻴﹰﺔ ﻭﺍﺗﻘﺎﺀ ﻭﳐﺎﻓﹶﺔ ﺃﻥ ﻳﻌﻮﺩﻭﺍ ﳍﻢ ﺇﱃ ﺷﻲﺀ ﳑﺎ ﻛﺎﻧﻮﺍ ﻋﻠﻴﻪ ﻭﺇﱃ ﺍﳌﻘﺎﻡ ﰲ‬
‫ﺣﻠﻔﺎﺋﻬﻢ ﺍﻟﺬﻳﻦ ﻳﺮﻭﻥ ﻣﻦ ﺍﺣﺘﻘﺎﺭﻫﻢ ﻭﻣِﻦ ﺷﺪﱠﺓ ) ﺑﻜﻞ ﻭﺍ ٍﺩ ﺑﻨﻮ ﺳﻌﺪ ( ﻭﻗﺪ ﺧﺮﺝ ﺍﻷﺿﺒَﻂ ﺑﻦ ﻗﹸﺮﻳﻊ ﺍﻟﺴﱠ ْﻌ ِﺪﻱﱡ‬
‫ﻼ‪.‬‬ ‫ﻣﻦ ﺑﲏ ﺳﻌﺪ ﻓﺠﺎ َﻭ َﺯ ﻧﺎﺳﹰﺎ ﻓﻠﻤﺎ ﺭﺃﻯ ﻣ ﹾﺬ ﻫَﺒﻬﻢ ﻭﻇﹸﻠﻤﻬﻢ ﻭَﻧﻬْﻜﻬﻢ ﻗﺎﻝ ‪ :‬ﺑﻜﻞﱢ ﻭﺍ ٍﺩ َﺑﻨُﻮ ﺳﻌﺪ ﻓﺄﺭﺳﻠﻬﺎ ﻣﺜ ﹰ‬

‫ﻭﻗﺪ ﻛﺎﻥ ﻋﺒﱠﺎﺱ ﺑﻦ ﺭﻳﻄﺔ ﺍﻟﺮﱢﻋﻠﻲ ﺳﻴﱢﺪ ﺑﲏ ﺳُﻠﻴﻢ ﻭﻗﺪ ﻧﺎﻟﻪ ﺿﻴﻢ ﰲ ﺑﻌﺾ ﺍﻷﻣﺮ ﻓﺄﰉ ﺍﻟﻀﱠﻴﻢ ﻓﻠﻤﺎ ﺣﺎﻭ ﹶﻝ‬
‫ﻣﻔﺎﺭﻗﺘَﻬﻢ ﺇﱃ ﺑﲏ ﹶﻏﻨْﻢ ﻋﺰﱠ ﻋَﻠ ْﻴ ِﻪ ﻓﻘﺎﻝ ﰲ ﻛﻠﻤﺔ ﻟﻪ ‪ ) :‬ﻭﺃﻣﱡﻜﻢ ُﺗ ْﺰﺟﹺﻲ ﺍﻟﺘﺆﺍﻡ ﻟَﺒ ْﻌﻠِﻬﺎ ** ﻭﺃﻡﱡ ﺃﺧِﻴﻜﻢ ﻛﺰﱠ ﹸﺓ ﺍﻟﺮﱢﺣْﻢ‬
‫ﻋﺎ ِﻗﺮُ ( ﻭﺯﻋﻤﻮﺍ ﺃﻥﱠ ﺃﺑﺎ ﻋﻤﺮﻭ ﺃﻧﺸﺪ ﻫﺬﺍ ﺍﻟﺸﻌﺮ ﻭﺧﺒﱠﺮ ﻋﻦ ﻫﺬﻩ ﺍﻟﻘﺼّﺔ ﰲ ﻳﻮ ﹴﻡ ﻣﻦ ﺃﻳﺎﻣﻪ ﻓﺪﻣﻌﺖ ﻋﻴﻨُﻪ ﻓﺤﻠﻒ‬
‫ُﺷﺒَﻴﻞ ﺑﻦ ﻋَﺰﺭﺓ ﺑﺎﻟﻄﻼﻕ ‪ :‬ﺇﻧﱠﻪ ﹶﻟ َﻌ َﺮﰊﱞ ﰲ ﺍﳊﻘﻴﻘﺔ ﻟ ِﻐﻴﱠ ٍﺔ ﺃﻭ ﻟ ﹺﺮﺷْﺪﺓ ﻗﺒﺎﺋﻞ ﰲ ﺷﻄﺮﻫﺎ ﺧﲑ ﻛﺜﲑ ﻭﰲ ﺍﻟﺸﻄﺮ ﺍﻵﺧﺮ‬
‫ﺷﺮﻑ ﻭﺿﻌﺔ ﻓﻤﻦ ﺍﻟﻘﺒﺎﺋﻞ ﺍﳌﺘﻘﺎﺩﻣﺔ ﺍﳌﻴﻼﺩ ﺍﻟﱵ ﰲ ﺷِﻄﺮﻫﺎ ﺧﲑ ﻛﺜﲑ ﻭﰲ ﺍﻟﺸﻄﺮ ﺍﻵﺧﺮ ﺷﺮﻑ ﻭﺿَﻌﺔ ﻣﺜﻞ‬
‫ﻗﺒﺎﺋﻞ ﻏﻄﻔﺎﻥ ﻭﻗﻴﺲ ﻋﻴﻼﻥ ﻭﻣﺜﻞ ﻓﺰﺍﺭﺓ ﻭﻣﺮﱠﺓ ﻭﺛﻌﻠﺒﺔ ﻭﻣﺜﻞ ﻋﺒﺲ ﻭﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻏﻄﻔﺎﻥ ﰒ ﹶﻏﹺﻨﻲّ ﻭﺑﺎﻫﻠﺔ‬
‫ﻭﺍﻟﻴﻌﺴﻮﺏ ﻭﺍﻟﻄﻔﺎﻭﺓ ﻓﺎﻟﺸﺮﻑ ﻭﺍﳋﻄﺮ ﰲ ﻋَﺒﺲ ﻭﺫﺑﻴﺎﻥ ﻭﺍﳌﺒﺘﻠﻰ ﻭﺍﳌﻠﻘﱠﻰ ﻭﺍﶈﺮﻭﻡ ﻭﺍﳌﻈﻠﻮﻡ ﻣﺜﻞ ﺑﺎﻫﻠﺔ ﻭﻏﲏّ ﳑّﺎ‬
‫ﻟﻘﻴﺖ ﻣﻦ ﺻﻮﺍﺋﺐ ﺳﻬﺎﻡ ﺍﻟﺸﻌﺮﺍﺀ ﻭﺣﺘﱠﻰ ﻛﺄﻧﱠﻬﻢ ﺁﻟﺔ ﳌﺪﺍﺭﺝ (‬
‫ﻉ ﻭﻳﻌﺜﹸﺮ ﻬﺑﺎ ﻛ ﱡﻞ ﻣﺎﺵ‬
‫ﺍﻷﻗﺪﺍﻡ ﻳﻨﻜﺐ ﻓﻴﻬﺎ ﻛ ﱡﻞ ﺳﺎ ﹴ‬

‫ﻭﺭﺑّﻤﺎ ﺫﻛﺮﻭﺍ ﺍﻟﻴَﻌﺴﻮﺏ ﻭﺍﻟﻄﻔﺎﻭﺓ ﻭﻫﺎﺭﺑﺔ ﺍﻟﺒﻘﻌﺎﺀ ﻭﺃﹶﺷﺠَﻊ ﺍﳋﻨﺜﻰ ﺑﺒﻌﺾ ﺍﻟﺬﱢﻛﺮ ﻭﺫﻟﻚ ﻣﺸﻬﻮﺭ ﰲ ﺧﺼﺎﺋﺺ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﻭﻻ ﳚﻮﺯ ﺫﻟﻚ ﺻﺪﻭﺭَﻫﻢ ﻭﺟ ﱡﻞ ﻣﻌﻈﻢ ﺍﻟﺒﻼﺀ ﱂ ﻳﻘﻊ ﺇﻻﱠ ﺑﻐﲏﱟ ﻭﺑﺎﻫﻠﺔ ﻭﻫﻢ ﺃﺭﻓﻊ ﻣﻦ ﻫﺆﻻﺀ ﻭﺃﻛﺜﺮ‬
‫ﻓﻀﻮ ﹰﻻ ﻭﻣﻨﺎﻗﺐ ﺣﱴ ﺻﺎﺭ ﻣﻦ ﻻﺧﲑ ﻓﻴﻪ ﻭﻻ ﺷﺮﱠ ﻋﻨﺪﻩ ﺃﺣﺴ َﻦ ﺣﺎ ﹰﻻ ﳑﱠﻦ ﻓﻴﻪ ﺍﳋﲑ ﺍﻟﻜﺜﲑ ﻭﺑﻌﺾ ﺍﻟﺸﺮّ ﻭﺻﺎﺭ‬
‫ﺖ ﻭ ﹸﻛ ْﻦ ﺣﻜﻤﺎ ( )‬ ‫ﺚ ﻭﺍﺳَﺘ ﹾﺜﹺﺒ ْ‬
‫ﺤ ِﺔ ﺍﻟﻄﹼ ﹾﻠﺤَﺎﺕ ﻣﺒﺘﺪﺋﺎ ** ﹺﺑُﺒﺨْﻞ ﺃﺷْﻌ ﹶ‬
‫ﻣﺜﻠﻬﻢ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﺍﺿﺮﺏ ﻧَﺪَﻯ ﹶﻃ ﹾﻠ َ‬
‫ﲣﺮﺝ ﺧُﺰﺍﻋﺔ ﻣﻦ ﻟﺆﻡ ﻭﻣِﻦ ﻛﺮ ﹴﻡ ** ﻭﻻ ﺗ ُﻌﺪﱠ ﳍﺎ ﻟﺆﻣﹰﺎ ﻭﻻ ﻛﺮﻣﺎ ( ﻭﻗﺪ ﻇﺮﻑ ﰲ ﺷﻌﺮﻩ ﻓﻈﻠﻢ ﺧُﺰﺍﻋ ﹶﺔ ﻇﹸﻠﻤﹰﺎ‬
‫ﻋﺒﻘﺮﻳّﹰﺎ ‪.‬‬
‫ﻭﻗﺎﻝ ﰲ ﻣﺜﻞ ﺫﻟﻚ ﺍﻷﺷﻌﺮ ﺍﻟﺮﱠﻗﹶﺒﺎﻥ ﺍﻷﺳﺪﻱّ ‪:‬‬

‫ﳊ ﻮَﺍ ﹺﺭ ** ﻓﻼ ﺃﻧﺖ ﺣُﻠﹾﻮٌ ﻭﻻ‬ ‫ﻀﺮّ ( ) ﻭﺃﻧﺖ ﻣﻠﻴﺦ ﻛﻠﺤْﻢ ﺍ ﹸ‬ ‫ﺴﺒﹺﻚ ﰲ ﺍﻟﻘ ْﻮ ﹺﻡ ﺃﻥ ﻳﻌْﻠﻤﻮﺍ ** ﺑﺄﻧّﻚ ﻓﻴﻬﻢ ﻏﲏﱞ ُﻣ ِ‬
‫)ﲝْ‬
‫ﺃﻧﺖ ُﻣﺮّ ( ﻭﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ﰲ ﻋﻠﺒﺎ َﺀ ﺑﻦ ﺣﺒﻴﺐ ﺣﻴﺚ ﻳﻘﻮﻝ ‪ ) :‬ﺃﺭﻯ ﺍﻟﻌِﻠﺒﺎﺀ ﻛﺎ ﹾﻟِﻌ ﹾﻠﺒَﺎ ِﺀ ** ﻻ ﺣﻠ ﻮٌ ﻭﻻ ُﻣﺮﱡ ( )‬
 ‫ﺺ ﻛﻠﱢﻬﺎ ﺃﻭ ﻋﺎﻣﱠﺘﻬﺎ ﻭﻟﻜﻨﱠﻪ‬
‫ﺷُﻴَﻴْﺦٌ ﻣﻦ ﺑﲏ ﺍﳉﺎﺭﻭ ** ِﺩ ﻻ ﺧﲑٌ ﻭﻻ ﺷﺮﱡ ( ﻭﺍﳋﻤﻮﻝ ﺍﺳﻢٌ ﳉﻤﻴﻊ ﺃﺻﻨﺎﻑ ﺍﻟﻨﱠ ﹾﻘ ﹺ‬
‫ﻛﺎﻟﺴﱠﺮْﻭ ﻋﻨﺪ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻟﻴﺲ ﻳﻨﻔﻌﻚ ﺍﻟﻌﺎﻣﱠ ﹸﺔ ﺇﺫﺍ ﺿﺮّﺗﻚ ﺍﳋﺎﺻﱠﺔ ‪.‬‬
‫ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﻀﺮﺏ ﲤﻴﻢ ﺑﻦ ﻣﺮّ ﻭﺛﻮﺭ ﻭﻋُﻜﻞ ﻭﺗﻴﻢ ﻭﻣﺰﻳﻨﺔ ﻓﻔﻲ ﻋُﻜﻞ ﻭﺗﻴﻢ ﻭﻣﺰَﻳﻨﺔ ﻣﻦ ﺍﻟﺸﺮﻑ ﻭﺍﻟﻔﻀﻞ ﻣﺎ ﻟﻴﺲ‬
‫ﰲ ﺛﻮﺭ ﻭﻗﺪ ﺳﻠِﻢ ﺛﻮﺭ ﺇﻻﱠ ﻣﻦ ﺍﻟﺸﻲﺀ ﺍﻟﻴﺴﲑ ﳑﺎ ﻻ ﻳﺮﻭﻳﻪ ﺇﻻﱠ ﺍﻟﻌﻠﻤﺎﺀ ﰒ ﺣﻠﱠﺖ ﺍﻟﺒﻠﻴﱠ ﹸﺔ ﻭﺭ ﹶﻛ َﺪ ﺍﻟﺸﺮﱡ ﻭﺍﻟﺘﺤﻒ‬
‫ﺍﳍﺠﺎﺀ ﻋﻠﻰ ُﻋﻜﹾﻞ ﻭﺗﻴﻢ ﻭﻗﺪ ﺷﻌّﺜﻮﺍ ﺑﲔ ﻣﺰﻳﻨﺔ ﺷﻴﺌﹰﺎ ﻭﻟﻜﻨﱠﻬﻢ ﺣﺒﱠﺒﻬﻢ ﺇﱃ ﺍﳌﺴﻠﻤﲔ ﻗﺎﻃﺒ ﹰﺔ ﻣﺎ ﻬﺗﻴﺄ ﳍﻢ ﻣﻦ ﺍﻹﺳﻼﻡ‬
‫ﺏ ﻣﱴ ﻧﻘﺺ ﻭﹶﻟﺪُﻩ ﰲ‬ ‫ﻆ ﺗﻴﻢ ﻓﻴﻪ ﻭﻗﺪ ﻧﺎﻟﻮﺍ ﻣﻦ ﺿﺒﱠﺔ ﻣﻊ ﻣﺎ ﰲ ﺿﺒﱠﺔ ﻣﻦ ﺍﳋﺼﺎﻝ ﺍﻟﺸﺮﻳﻔﺔ ﻷﻥﱠ ﺍﻷ َ‬ ‫ﺣﲔ ﻗﻞﹼ ﺣ ﱡ‬
‫ﺍﻟﻌﺪﺩ ﻋﻦ ﻭﻟﺪ ﺃﺧﻴﻪ ﻓﻘﺪ ﺭﻛﺒﻬﻢ ﺍﻵﺧَﺮﻭﻥ ﺑﻜﻞﱢ ﻋﻈﻴﻤﺔ ﺣﱴ ﻳﺮﻭﺍ ﺗﺴﻠﻴ َﻢ ﺍﳌﺮﺑﺎﻉ ﺇﻟﻴﻬﻢ ﺣﻈﹼﹰﺎ ﻭﺍﻟﺴﲑ ﲢﺖ‬
‫ﺍﻟﻠﻮﺍﺀ ﻭﺍﳊﻤﻞ ﻋﻠﻰ ﺃﻣﻮﺍﳍﻢ ﰲ ﺍﻟﻨﻮﺍﺋﺐ ﺣﺘﱠﻰ ﺭﺑﱠﻤﺎ ﻛﺎﻧﻮﺍ ﻛﺎﻟﻌﻀﺎﺭﻳﻂ ﻭﺍﻟﻌُﺴَﻔﺎﺀ ﻭﺍﻷﺗﺒﺎﻉ ﻭﰲ ﺍﻷﺗﺒﺎﻉ‬
‫ﺢ ﳍﻢ ‪.‬‬
‫ﻭﺍﻟﺪﺧﻼﺀ ﰒ ﻻ ﳚﺪﻭﻥ ﻣﻦ ﺫﻟﻚ ﺑﺪّﹰﺍ ﻛﺄﻬﻧﻢ ﻣﱴ ﺍﻣﺘﻨﻌﻮﺍ ﺧﺬﹶﻟﻮﻫﻢ ﻓﺎﺳﺘﺒﺎﺣﻮﻫﻢ ﻓﺮﺃﻭﺍ ﺃﻥ ﺍﻟﻨﱠﻌﻤﺔ ﺃﺭﺑ ُ‬

‫ﻭﻗﺪ ﺃﻋﺎﻥ ﻏﻴﻼﻥ ﻋﻠﻰ ﺍﻷﺣﻨﻒ ﺑﻜﻠﻤﺔ ﻓﻘﺎﻝ ﺍﻷﺣﻨﻒ ‪ :‬ﻋﺒﻴ ٌﺪ ﰲ ﺍﳉﺎﻫﻠﻴﱠﺔ ﺃﺗﺒﺎﻉٌ ﰲ ﺍﻹﺳﻼﻡ (‬
‫ﻓﺈﻥ ﻫﺮﺑﻮﺍ ﺗﻔﺮّﻗﻮﺍ ﻓﺼﺎﺭﻭﺍ ﺃﺷﻼ ًﺀ ﰲ ﺍﻟﺒﻼﺩ ﻓﺼﺎﺭ ﺣﻜﻤُﻬﻢ ﺣﻜﻢ ﻣﻦ ﺩﺭﺝ ﻭﺣﻜﻢُ ﺃﺑﻴﻬﻢ ﻛﺤﻜﻢ ﻣﻦ ﱂ ﻳُﻌﻘِﺐ‬
‫ﻭﺇﺫﺍ ﻫﻢ ﺣﺎﻟﻔﻮﺍ ﺍﻟﻘﺮﺑﺎﺀ ﻓﺬﻟﻚ ﺣﻴﺚ ﻻ ﻳﺮﻓﻌﻮﻥ ﺭﺅﻭﺳﻬﻢ ﻣﻦ ﺍﻟﺬﻝﹼ ﻭﺍﻟﻐﺮﻡ ‪.‬‬
‫ﳊﻠﹾﻒ ﺿﺮﺑﺎﻥ ‪ :‬ﻓﺄﺣﺪﳘﺎ ﻛﺎﻧﻀﻤﺎﻡ ﻋﺒﺲ ﻭﺿﺒﱠﺔ ﻭﺃﺳﺪ ﻭﻏﻄﻔﺎﻥ ﻓﺈﻥﱠ ﻫﺆﻻ ِﺀ ﺃﻗﻮﻳﺎ ُﺀ ﱂ ﻳُﻨﻬﻜﻮﺍ ﻛﻤﺎ ُﻧﻬﹺﻜﺖ‬ ‫ﻭﺍ ِ‬
‫ﺑﺎﻫﻠﺔ ﻭﻏﲏّ ﳊﺎﺟ ِﺔ ﺍﻟﻘﻮﻡ ﺇﻟﻴﻬﻢ ﻭﳋﺸﻮﻧﺔ ﻣﺴﱢﻬﻢ ﺇﻥ ﺗﺬﻛﹼﺮﻭﺍ ﻋﻠﻰ ﺣﺎﻝ ﻓﻘﺪ ﻟﻘِﻴﺖ ﺿﺒﱠ ﹸﺔ ﻣﻦ ﺳﻌ ٍﺪ ﻭﻋﺒﺲٌ ﻣﻦ‬
‫ﻋﺎﻣﺮ ﻭﺃﺳﺪٌ ﻣﻦ ﻋﻴﻴﻨﺔ ﺑﻦ ﺣﺼﻦ ﻣﺎ ﻟﻘﹸﻮﺍ ‪.‬‬
‫ﻭﻗﺪ ﺭﺃﻳﺖ ﻣﺸﻘﱠ ﹶﺔ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻨﺎﺑﻐﺔ ﻭﻛﻴﻒ ﻛﺮﹺﻩ ﺧﺮﻭﺝ ﺃﺳﺪ ﻣﻦ ﺑﲏ ﺫﺑﻴﺎﻥ ‪.‬‬
‫ﻭﻋﻴﻴﻨ ﹸﺔ ﺑﻦ ﺣﺼﻦ ﻭﺇﻥ ﻛﺎﻥ ﺃﺳﻮﺩ ﻣﻦ ﺍﻟﻨﺎﺑﻐﺔ ﻭﺃﺷﺮﻑ ﻓﺈﻥﱠ ﺍﻟﻨﺎﺑﻐ ﹶﺔ ﻛﺎﻥ ﺃﺣﺰﻡ ﻭﺃﻋﻘﻞ ‪.‬‬

‫ﻭﻗﺪ ﺳﻠﻤﺖ ﺛﻮﺭ ﻭﺍﺑﺘُﻠﻴﺖ ﻋُﻜﻞ ﻭﺗﻴﻢ ﻭﻟﻮﻻ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺧُﺜﹶﻴﻢ ﻭﺳُﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﳌﺎ ﻋﻠﻤﺖ ﺍﻟﻌﺎﻣﱠ ﹸﺔ ﺃﻥﱠ ﰲ ﺍﻟﻌﺮﺏ‬
‫ﻒ ﻭﺍﺣﺪٌ ﳑﱠﻦ ﹶﻗﺒَﻠﺖ ﺗﻴﻢ ﺃﻛﺜ ُﺮ ﻣﻦ ﺛﻮﺭ ﻭﻣﺎ ﻭﻟﺪ ‪.‬‬
‫ﻗﺒﻴﻠ ﹰﺔ ﻳﻘﺎﻝ ﳍﺎ ﺛﻮﺭ ﻭﹶﻟﺸَﺮﻳ ٌ‬
‫ﻭﻛﺬﻟﻚ َﺑ ﹾﻠﻌَﻨﱪ ﻗﺪ ﺍﺑﺘُﻠﻴﺖ ﻭﻇﻠﻤﺖ ﻭﺑُﺨﺴﺖ ﻣﻊ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻔﹸﺮﺳﺎﻥ ﻭﺍﻟﺸﱡﻌﺮﺍﺀ ﻭﻣﻦ ﺍﻟﺰﱡﻫﺎﺩ ﻭﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ‬
‫ﻭﻣﻦ ﺍﻟﻘﻀﺎﺓ ﻭﺍﻟ ﻮُﻻﺓ ﻭﻣﻦ ﻧﻮﺍﺩﺭ ﺍﻟﺮﱢﺟﺎﻝ ﺇﺳﻼﻣﻴﱢﲔ ﻭﺟﺎﻫﻠﻴﱢﲔ ‪.‬‬
‫ﻭﻗﺪ ﺳﻠﻤﺖ ﻛﻌﺐ ﺑﻦ ﻋﻤﺮﻭ ﻓﺈﻧﻪ ﱂ ﻳﻨﻠﻬﺎ ﻣﻦ ﺍﳍﺠﺎﺀ ﺇﻻﱠ ﺍﳋﻤﺶ ﻭﺍﻟﻨﱡﺘﻒ ‪.‬‬
‫ﻭﺭ ﺏﱠ ﻗﻮ ﹴﻡ ﻗﺪ ﺭﺿُﻮﺍ ﲞُﻤﻮﳍﻢ ﻣﻊ ﺍﻟﺴﻼﻣﺔ ﻋﻠﻰ ﺍﻟﻌﺎﻣﱠﺔ ﻓﻼ ﻳﺸﻌﺮﻭﻥ ﺣﺘﱠﻰ ﻳﺼﺐﱠ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻋﻠﻰ ﻗﻤ ﹺﻢ ﺭﺅﻭﺳﻬﻢ‬
‫ﺐ ﻭﺍﳌﺜﻞ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﺇﻥ َﻣﻨَﺎﻓﹰﺎ‬ ‫ﺏ ﻳﺴﲑ ﺑﻪ ﺍﻟﺮﺍﻛ ُ‬ ‫ﻁ ﻋﺬﺍ ﹴ‬ ‫ﺕ ﻳﺴﻴﱢﺮﻫﺎ ﺷﺎﻋﺮ ﻭﺳﻮ ﹶ‬ ‫ﺣﺠﺎﺭ ﹶﺓ ﺍﻟﻘﺬﻑ ﺑﺄﺑﻴﺎ ٍ‬
‫ﳊﺒﹺﻄﺎ ﺕُ ﺷﺮﱡ ﺑﲏ ﲤﻴ ﹺﻢ (‬‫ﺤﺔﹸ ﺍﻟﱪﺍ ﹺﺟ ﹺﻢ ( ) ﻭ َﺟ ْﺪﻧَﺎ ﺍﳊﹸ ْﻤ َﺮ ِﻣ ْﻦ َﺷﺮﱢ ﺍﳌﻄﹶﺎﻳَﺎ ** ﻛﻤﺎ ﺍ ﹶ‬
‫ﺤ ﹲﺔ ﻟﺪﺍﺭﹺﻡ ** ﻛﻤﺎ ﺍﻟﻈﻠﻴ ُﻢ ﹶﻓ ﹾﻘ َ‬
‫ﹶﻓ ﹾﻘ َ‬
‫ﻓﻤﺎ ﺍﳌﻴﺴﻢ ﰲ ﺟﹺﻠﺪ ﺍﻟﺒﻌﲑ ﺑﺄﻋﻠﻖ ﻣﻦ ﺑﻌﺾ ﺍﻟﺸﻌﺮ ‪.‬‬

‫ﺃﺛﺮ ﺍﻟﺸﻌﺮ ﰲ ﻧﺒﺎﻫﺔ ﺍﻟﻘﺒﻴﻠﺔ‬

 ‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺑﻴﺖ ﻭﺍﺣﺪ ﻳﺮﺑﻄﻪ ﺍﻟﺸﺎﻋﺮ ﰲ ﻗﻮﻡ ﳍﻢ ﺍﻟﻨﺒﺎﻫﺔ ﻭﺍﻟﻌَﺪﺩ ﻭﺍﻟﻔﹶﻌﺎﻝ ﻣﺜﻞ ﻧُﻤﲑ ﻳﺼﲑ ﺃﻫﻠﹸﻪ ﺇﱃ ﻣﺎ ﺻﺎﺭﺕ‬
‫ﺚ ﻗﺎﻝ ‪ ) :‬ﹶﻓ ُﻐﺾﱠ‬
‫ﻚ ﺑﺎﻟ ﱡﻈﻠﹶﻴﻢ ﻭﲟﻨﺎﻑ ﻭﺑﺎﳊﹶﺒﹺﻄﺎﺕ ﻭﻗﺪ ﺑﻠﻎ ﻣﻀﺮﱠ ﹸﺓ ﺟﺮﻳﺮ ﻋﻠﻴﻬﻢ ﺣﻴ ﹸ‬
‫ﺇﻟﻴﻪ ﻧُﻤﲑ ﻭﻏﲑ ﳕﲑ ﻓﻤﺎ ﻇﻨﱡ َ‬
‫ﺖ ﻭﻻ ﻛﻼﺑﺎ ( ﺇﱃ ﺃﻥ ﻗﺎﻝ ﺷﺎﻋﺮ ﺁﺧﺮ ﻭﻫﻮ ﻳﻬﺠﻮ ﹶﻗ ﻮْﻣﹰﺎ ﺁﺧَﺮﻳﻦ ‪:‬‬ ‫ﻚ ﻣِﻦ ﻧُﻤﲑ ** ﻓﻼ ﻛﻌﺒﹰﺎ ﺑﻠﻐ َ‬‫ﻑ ﺇﻧﱠ َ‬
‫ﺍﻟﻄﱠ ْﺮ َ‬
‫ﻑ ﻳﺰﻳﺪُﻛﻢ ﺿَﻌ ﹰﺔ ِﻫﺠَﺎﺋِﻲ ﻛﻤﺎ ﻭﺿ َﻊ ﺍﳍِﺠﺎﺀُ ﺑَﻨﹺﻲ ﻧُﻤ ْﻴ ﹺﺮ (‬ ‫ﻭﺳَﻮ َ‬
‫ﺖ ﻧُﻤﻴْﺮ َﻣ ْﻦ َﻫﺠَﺎ ﻫَﺎ ( ﺑﻜﺎﺀ ﺍﻟﻌﺮﺏ ﻣﻦ ﺍﳍﺠﺎﺀ‬
‫ﻭﺣﺘّﻰ ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺮﱡ َﺩ ْﻳﲏّ ‪ ) :‬ﺃﹶﺗُﻮﻋِﺪُﻧﹺﻲ ِﻟَﺘ ﹾﻘُﺘ ﹶﻠﻨﹺﻲ ﻧُﻤﻴْﺮٌ ** ﻣَﱴ ﹶﻗَﺘ ﹶﻠ ْ‬
‫ﺏ ﺑﺎﻟﺪﻣﻮﻉ ﺍﻟﻐِﺰﺍﺭ ﻣﻦ ﻭﻗ ﹺﻊ ﺍﳍﺠﺎ ِﺀ ﻭﻫﺬﺍ ﻣﻦ ﺃ ﻭﱠﻝ‬ ‫ﻭﺫﻛﺮ ﺑﻌﺾ ﻣﻦ ﺑﻜﻰ ﻣﻨﻬﻢ ﻟﺬﻟﻚ ﻭﻷﻣﺮ ﻣﺎ ﺑﻜﺖ ﺍﻟﻌﺮ ُ‬
‫ﺖ‬
‫ﻕ ﺑﻦ ﺷِﻬﺎﺏ ﻭﻛﻤﺎ ﺑﻜﻰ ﻋَﻠﻘﻤﺔ ﺑﻦ ﻋُﻼﺛﺔ ﻭﻛﻤﺎ ﺑﻜﻰ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺟُﺪﻋﺎﻥ ﻣﻦ ﺑﻴ ٍ‬ ‫ﻛﺮﻣﻬﺎ ﻛﻤﺎ ﺑﻜﻰ ﳐﺎﺭ ُ‬
‫ﳋﺪﺍﺵ ﺑﻦ ﺯﻫﲑ ﻭﻣﺎ ﺯﺍﻝ ﻳﻬﺠﻮﻩ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻜﻮﻥ ﺭﺁﻩ ﻭﻟﻮ ﻛﺎﻥ ﺭﺁﻩ ﻭﺭﺃﻯ ﲨﺎﻟﻪ ﻭﻬﺑﺎﺀَﻩ ﻭﻧﺒﻠﻪ ﻭﺍﻟﺬﻱ ﻳﻘﻊ ﰲ‬
‫ﺍﻟﻨﻔﻮﺱ ﻣﻦ ﺗﻔﻀﻴﻠﻪ ﻭﳏﺒﺘﻪ ﻭﻣﻦ ﺇﺟﻼﻟﻪ ﻭﺍﻟﺮﻗﺔ ﻋﻠﻴﻪ ﺃﻣﺴﻚ ﺃﻻ‬

‫ﺗﺮﻯ ﺃﻥ ﺍﻟﻨﱠﺒﻴﺖ ﻭﻏﺴﱠﺎﻥ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﲤﻴﻢ ﻟﻴﺲ ﻳﻌﺮﻓﻬﻢ ﺑﺎﻟﻌﺠﺰ ﻭﺍﻟﻘﻠﱠﺔ ﺇﻻﱠ ﺩَﻏﻔﻞ ﺑﻦ ﺣﻨﻈﻠﺔ ﻭﺇﻻﱠ‬
‫ﺍﻟﻨﺨﱠﺎﺭ ﺍﻟﻌُﺬﺭﻱّ ﻭﺇﻻ ﺍﺑﻦ ﺍﻟﻜﻴﱢﺲ ﺍﻟﻨﻤﺮﻱّ ﻭﺇﻻﱠ ﺻُﺤﺎﺭ ﺍﻟﻌﺒﺪﻱ ﻭﺇﻻﱠ ﺍﺑﻦ َﺷ ﹺﺮﻳﱠﺔ ﻭﺃﺑﻮ ﺍﻟﺴﱠﻄﱠﺎﺡ ﻭﺃﺷﺒﺎﻫﻬﻢ ﻭﻣﻦ‬
‫ﺷﺎﺑﻪ ﻃﺮﻳﻘﻬﻢ ﻭﺍﻻﻗﺘﺒﺎﺱ ﻣﻦ ﻣﻮﺍﺭﻳﺜﻬﻢ ﻭﻗﺪ ﺳﻠﻤﻮﺍ ﻋﻠﻰ ﺍﻟﻌﺎﻣﺔ ﻭﺣﺼﻠﻮﺍ ﻧﺴﺐ ﺍﻟﻌﺮﺏ ﻓﺎﻟﺮﺟﻞ ﻣﻨﻬﻢ ﻋﺮﰊ‬
‫ﲤﻴﻤﻲ ﻓﻬﻮ ﻳﻌﻄﻲ ﺣﻖّ ﺍﻟﻘﻮﻡ ﰲ ﺍﳉﻤﻠﺔ ﻭﻻ ﻳﻘﺘﻀﻲ ﻣﺎ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺭﻫﻄﻪ ﰲ ﺍﳋﺎﺻّﺔ ﻭﺍﳊﺮﻣﺎﻥ ﺃﺳﻮﺃ ﺣﺎ ﹰﻻ ﰲ‬
‫ﺍﻟﻌﺎﻣﺔ ﻣﻦ ﻫﺬﻩ ﺍﻟﻘﺒﺎﺋﻞ ﺍﳋﺎﻣﻠﺔ ﻭﻫﻢ ﺃﻋﺪّ ﻭﺃﺟﻠﺪ ‪.‬‬
‫ﻣﺎ ﺗﺒﺘﻠﻰ ﺑﻪ ﺍﻟﻘﺒﺎﺋﻞ ﻓﻴﺼﻴﺒﻬﺎ ﺍﳋﻤﻮﻝ ﻭﺑﻠﻴﱠﺔ ﺃﺧﺮﻯ ‪ :‬ﺃ ﹾﻥ ﻳﻜﻮﻥ ﺍﻟﻘﺒﻴ ﹸﻞ ﻣﺘﻘﺎﺩِﻡ ﺍﳌﻴﻼﺩ ﻗﻠﻴﻞ ﺍﻟﺬﻟﺔ ﻗﻠﻴﻞ ﺍﻟﺴﻴﺎﺩﺓ‬
‫ﻭﻬﺗﻴﱠﺄ ﺃﻥ ﻳﺼﲑ ﰲ ﻭﻟ ِﺪ ﺇﺧﻮﻬﺗﻢ ﺍﻟﺸﺮﻑ ﺍﻟﻜﺎﻣﻞ ﻭﺍﻟﻌﺪﺩ ﺍﻟﺘﺎﻡّ ﻓﻴﺴﺘﺒﲔ ﳌﻜﺎﻬﻧﻢ ﻣﻨﻬﻢ ﻣﻦ ﻗﻠﺘﻬﻢ ﻭﺿﻌﻔﻬﻢ ﻟﻜﻞﱢ‬
‫ﻑ ﺍﻟﺬﻱ ﻫﻢ ﻋﻠﻴﻪ ﻟﻮ ﱂ ﻳﻜﻮﻧﻮﺍ ﺍﺑﺘُﻠﻮﺍ ﺑﺸﺮﻑ ﺇﺧﻮﻬﺗﻢ ‪.‬‬ ‫ﻣﻦ ﺭﺁﻫﻢ ﺃﻭ ﲰﻊ ﻬﺑﻢ ﺃﺿﻌﺎ ُ‬
‫ﻑ ﻣﻦ ﻗﹶﺒْﻠﻬﻢ ﻣﻦ ﺁﺑﺎﺋﻬﻢ ﻭﻣﻦ‬
‫ﻭ ِﻣ ْﻦ ﺷﺆﻡ ﺍﻹﺧﻮﺓ ﺃﻥﹼ ﺷﺮﻓﻬﻢ ﺿﻌﺔﹸ ﺇﺧﻮﻬﺗﻢ ﻭﻣﻦ ﻳُﻤﻦ ﺍﻷﻭﻻﺩ ﺃﻥﹼ ﺷﺮﻓﻬﻢ ﺷﺮ ُ‬
‫ﺑﻌﺪﻫﻢ ﻣﻦ ﺃﻭﻻﺩﻫﻢ ‪ :‬ﻛﻌﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺩﺍﺭﻡ ﻭﺟﺮﻳﺮ ﺑﻦ ﺩﺍﺭﻡ ﻓﻠﻮ ﺃﻥﱠ ﺍﻟ ﹸﻔﻘﹶﻴﻢ ﱂ ﻳﻨﺎﺳﺐ ﻋﺒﺪ‬

‫ﺕ ﺑﻪ ﻣﻦ ﺍﳋﺼﺎﻝ ﺍﻟﺸﺮﻳﻔﺔ ﺍﻟﺘﺎﻣّﺔ ِﻣ ْﻦ ﺃﺭﻛﺎﻥ ﻛﻨﺎﻧﺔ ﺳَﻨﺎ َﻡ ﺍﻷﺭﺽ ﻭﺟﺒﻠﻬﺎ ﻭﻋﻴﻨَﻬﺎ‬

‫ﺖ ﻗﹸﺮﻳﺶ ﳌﺎ ﺟﺎﺀ ْ‬
‫ﻭﻟﻘﺪ ﺿﻌﻀﻌ ْ‬
‫ﺍﻟﱵ ﺗﺒﺼﺮ ﻬﺑﺎ ﻭﺃﻧﻔﹶﻬﺎ ﺍﻟﱵ ﻬﺑﺎ ﺗﻌﻄﺲ ﻓﻤﺎ ﻇﻨﱡﻚ ﲟﻦ ﺃﺑﺼﺮ ﺑﲏ ﺯﻳﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺩﺍﺭﻡ ﻭﺑﲏ ﻬﻧﺸﻞ ﺑﻦ ﺩﺍﺭﻡ‬
‫ﻭﺑﲏ ﳎﺎﺷﻊ ﺑﻦ ﺩﺍﺭﻡ ﰒﱠ ﺭﺃﻯ ﺑﲏ ﻓﻘﹸﻴﻢ ﺑﻦ ﺟﺮﻳﺮ ﺑﻦ ﺩﺍﺭﻡ ﻭﻛﺬﻟﻚ ﻛ ﱡﻞ ﺃﺧ ﻮَﻳﻦ ﺇﺫﺍ ﺑﺮَﻉ ﺃﺣﺪُﳘﺎ ﻭﺳﺒﻖ ﻭﻋﻼ‬
‫ﺍﻟﺮﱢﺟﺎﻝ ﰲ ﺍﳉﻮﺩ ﻭﺍﻹﻓﻀﺎﻝ ﺃﻭ ﰲ ﺍﻟ ﹸﻔﺮُﻭﺳﺔ ﺃﻭ ﰲ ﺍﻟﺒﻴﺎﻥ ﻓﺈﹺﻥ ﻛﺎﻥ ﺍﻵﺧﺮ ﻭﺳَﻄﹰﺎ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻗﺼﺪُﻭﺍ ﲝﺴﻦ‬
‫ﻣﺂﺛﺮﻩ ﰲ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺴﻔﻠﻰ ﻟَﺘﺒﹺﲔ ﺍﻟﱪﺍﻋ ﹸﺔ ﰲ ﺃﺧﻴﻪ ﻓﺼﺎﺭﺕ ﻗﺮﺍﺑﺘﻪ ﺍﻟﱵ ﻛﺎﻧﺖ ﻣﻔﺨﺮ ﹰﺓ ﻫﻲ ﺍﻟﱵ ﺑﻠﻐﺖ ﺑﻪ ﺃﺳﻔﹶﻞ‬
‫ﺍﻟﺴﺎﻓﻠﲔ ﻭﻛﺬﻟﻚ َﻋَﻨﺰَﺓ ﺑﻦ (‬
‫ﺠ َﻢ ﻟﻜﺎﻥ ﺧﲑﹰﺍ ﳍﻢ ﺍﻟﻴﻮﻡ ﻭﻟﻮﺩﱠ ﻛﺜﲑ ﻣﻦ‬ ‫ﺿَ‬‫ﺃﺳﺪ ﰲ ﺭﺑﻴﻌﺔ ﻭﻟﻮ ﻛﺎﻥ ﺳﻮﺩﺩ ﺭﺑﻴﻌﺔ ﻣﺮﱠ ﹰﺓ ﰲ َﻋَﻨﺰَﺓ ﻭﻣﺮّﺓ ﰲ ﺿُﺒَﻴﻌﺔ ﺃ ْ‬
‫ﻫﺆﻻ ِﺀ ﺍﻟﻘﺒﺎﺋﻞ ﺍﻟﱵ ﺳﻠﻤﺖ ﻋﻠﻰ ﺍﻟﺸﻌﺮﺍ ِﺀ ﺃﻭ ﻋﻠﻰ ﺍﻟﻌﻮﺍﻡﱢ ﺃﻥ ﻳﻜﻮﻥ ﻓﻴﻬﻢ َﺷ ﹾﻄﺮُ ﻣﺎ ﻟﻠﻌﻨَﺰﻳﱢﲔ ﻣﻦ ﺍﻟﺸﺮﻑ ﻭﻟﻮ ﺃﻥﱠ‬
‫ﺍﻟﻨﺎﺱ ﻭﺍﺯﻧﻮﺍ ﺑﲔ ﺧﺼﺎﻝ ﻫﺬﻩ ﺍﻟﻘﺒﺎﺋﻞ ﺧﲑﻫﺎ ﻭﺷﺮﱢﻫﺎ ﻟﻜﺎﻧﻮﺍ َﺳﻮَﺍ ًﺀ ‪.‬‬
‫ﺖ ‪ :‬ﺍﻟﻜﻠﺐ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺍﻟﺪﺍﺭ َﻣﺤَﻖ ﹸﺃﺟُﻮﺭ ﺃﻫﻞ ﺍﻟﺪﱠﺍﺭ ﺣﱴ‬ ‫ﺏ ﺍﻟﻜﻠﺐ ﻓﻘﻠ َ‬ ‫ﺕ ﻋﻴﻮ َ‬‫ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ‪ :‬ﺫﻛﺮ َ‬
‫ﰐ‬
‫ﰐ ﻋﻠﻰ ﺃﻗﺼﺎﻫﺎ ﻷﻥﱠ ﺍﻷﺟﻮﺭ ﺇﺫ ﺃﹸﺧِﺬ ﻣﻨﻬﺎ ﻛﻞﱠ ﻳﻮﻡ ﻭﺯ ﹶﻥ ﻗﲑﺍﻁ ﻭﺍﻟﻘﲑﺍﻁ ﻣﺜﻞ ﺃﺣﺪ ﱂ ﻳﻠﺒﺚ ﻋﻠﻰ ﺫﻟﻚ ﺃﻥ ﻳﺄ ﹶ‬
‫ﻳﺄ ﹶ‬
‫ﺖ ‪ :‬ﰲ ﺍﻟﻜﻠﺐ ﺃﺷﺪﱡ ﺍﻷﺫﻯ ﻋﻠﻰ ﺍﳉﺎﺭ ﻭﺍﻟﻀﻴﻒ‬ ‫ﻋﻠﻰ ﺁﺧﺮﻫﺎ ﻭﻗﻠ َ‬

‫ﻼ ﻭﺍﻟﻘﺎﺋﻠﹶﺔ ﻬﻧﺎﺭﹰﺍ ﻭﺃﻥ ﻳﺴ َﻤ َﻊ ﺍﳊﺪﻳﺚ ﰒﹼ ﺍﻟﺬﻱ ﻋﻠﻰ ﺳﺎﻣﻊ ﺍﻟﻨﱡﺒﺎﺡ ﻭﻟﻮ ﱂ ﻳﻜﻦ ﰲ ﺍﻟﻜﻠﺐ‬
‫ﻭﺍﻟﺪﺧﻴﻞ ﳝﻨﻌﻪ ﺍﻟﻨﱠﻮ َﻡ ﻟﻴ ﹰ‬
‫ﻣﺎ ﻳﺆﺫﻱ ﺑﺸﺪﱠﺓ ﺻﻮﺗِﻪ ﺇﻻﱠ ﺑﺈﺩﺍﻣﺔ ﳎﺎﻭﺑﺔ ﺍﻟﻜﻼﺏ ﻟﻜﺎﻥ ﰲ ﺫﻟﻚ ﳑّﺎ ﻳﻨﻐﱢﺺ ﺍﻟﻌﻴﺶ ﻭﳝﻨﻊ ﻣﻦ ﺍﻟﻜﻼﻡ ﻭﺍﳊﺪﻳﺚ ‪.‬‬
‫ﺷﻌﺮ ﰲ ﺍﻟﻨﺒﺎﺡ ﻭﺍﻻﺳﺘﻨﺒﺎﺡ ﻭﻗﺎﻝ ﺃﺭﻃﺄﺓ ﺑﻦ ﺳُ َﻬﻴّﺔ ﰲ ﺑﻌﺾ ﺍﻓﺘﺨﺎﺭﻩ ‪ ) :‬ﻭﺇﻧﱢﻲ ﹶﻟﹶﻘ ﻮﱠﺍﻡ ﺇﱃ ﺍﻟﻀّﻴﻒ ﻣﻮﻫﻨﺎ ** ﺇﺫﺍ‬
‫ﲑﹲﺓ ** ﻋﻠﻰ ﺛﻘ ٍﺔ ﻣﻨﱢﻲ ﲟﺎ ﺃﻧﺎ ﻓﺎﻋ ﹸﻞ ( ) ﻭﻣﺎ ﺩﻭ ﹶﻥ ﺿﻴﻔﻲ‬
‫ﺃﻏﺪﻑ ﺍﻟﺴﱢﺘ َﺮ ﺍﻟﺒﺨﻴ ﹸﻞ ﺍﳌﻮﺍﻛ ﹸﻞ ( ) ﺩﻋَﺎ ﻓﺄﺟﺎَﺑ ْﺘﻪُ ﻛﻼﺏ ﹶﻛِﺜ َ‬
‫ﺖ ﻛﻠﱯ ﻟﺼﻮِﺗ ِﻪ **‬
‫ﺢ ﻧﺒﱠﻬ ُ‬
‫ﻣﻦ ﺗﻼ ٍﺩ ﲢﻮﺯُﻩ ** ﻳ ُﺪ ﺍﻟﻀﻴﻒ ﺇﻻﱠ ﺃ ﹾﻥ ﺗُﺼﺎ ﹶﻥ ﺍﳊﹶﻼِﺋﻞﹸ ( ﻭﻗﺎﻝ ﺍﺑﻦ َﻫﺮْﻣﺔ ‪ ) :‬ﻭﻣﺴﺘﻨﺒ ﹴ‬
‫ﺐ‬
‫ﺿ ﹺ‬
‫ﺕ ﻗﺪ ﻣﺴﱠ ُﻪ ﺍﻟﻀّﻮﻯ ** ﺑﻀﺮْﺑ ِﺔ ﻣﺴﻨﻮ ِﻥ ﺍﻟﻐِﺮﺍﺭﻳْﻦ ﻗﺎ ِ‬
‫ﺏ ( ) ﻓﺠﺎ َﺀ َﺧ ِﻔﻲّ ﺍﻟﺼﻮ ِ‬
‫ﺖ ﻟﻪ ﹸﻗ ْﻢ ﰲ ﺍﻟَﻴﻔﹶﺎﻉ ﻓﺠَﺎ ﹺﻭ ﹺ‬
‫ﻭﻗﻠ ْ‬
‫ﺐ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﻫﺠﻤﻨَﺎ ﻋﻠﻴﻪ ﻭﻫﻮ‬ ‫( ) ﻓﺮﺣﱠﺒﺖ ﻭﺍﺳﺘﺒﺸﺮﺕ ﺣﺘﱠﻰ ﺑﺴﻄﺘ ُﻪ ** ﻭﺗﻠﻚ ﺍﻟﱵ ﺃﻟﻘﹶﻰ ﻬﺑﺎ ﻛﻞﱠ ﺁﺋ ﹺ‬
‫ﺢ(‬
‫ﺐ ﻧﺎﺑ ُ‬‫ﺢ ﺇﻧﱠﻤﺎ ﺍﻟﻜﻠ ُ‬‫ﻉ ﺍﻟﻜﻠﺐ َﻳﻨْﺒ ْ‬‫َﻳﻜﹾﻌ ُﻢ ﻛﻠَﺒﻪُ ** ﺩ ﹺ‬

‫ﺐ ( ﻭﻗﺎﻝ‬
‫ﺐ ﻭﺍﻟﻜﻠﺐ ﺩﺍﺋ ُ‬ ‫ﺢ ﺍﻟﻜﻠ ﹺ‬ ‫ﺐ ﺻﻮﺗَﻪ ** ﺃﺗﻰ ﺩﻭﻥ َﻧ ْﺒ ﹺ‬ ‫ﲰ َﻊ ﺍﻟﻜﻠ َ‬
‫ﺏ ﺳﺎ ﹴﺭ ﺃ َ‬
‫ﻭﻗﺎﻝ ﻣﺰﺭﱢﺩ ﺑﻦ ﺿﺮﺍﺭ ‪ ) :‬ﻓﺈﻥ ﺁ َ‬
‫ﺖ **‬
‫ﺕ ﻭﻃﺎﻟ ْ‬‫ﺏ ( ) ﻭﺃﻳﺎﻣﹰﺎ ﻟﻨﺎ ﹶﻗﺼُ َﺮ ْ‬ ‫ﺑﺸﱠﺎﺭ ﺑ ُﻦ ﺑﺮْﺩ ‪ ) :‬ﺳﻘﹶﻰ ﺍﻟﻠﹼﻪ ﺍﻟ ِﻘﺒﺎﺏ ﺑﺘﻞﱢ ﻋﺒﺪﻱ ** ﻭﺑﺎﻟﺸﺮﻗﲔ ﹶﺃﻳﱠﺎ َﻡ ﺍﻟﻘِﺒﺎ ﹺ‬
‫ﺏ(‬‫ﻋﻠﻰ ﻓﹸﺮﻋﺎﻥ ﻧﺎﺋ َﻤ ﹶﺔ ﺍﻟﻜﻼ ﹺ‬
‫ﺐ‬
‫ﺖ ﱂ ﺗﺴَﺘ ْﺒ ﹺﻖ ُﻭﺩﱠ ﺻﺤﺎﺑ ٍﺔ ** ﻋﻠﻰ ﺩَﺧﻦ ﺃﻛﺜﺮﺕ ﺑﺚﱠ ﺍﳌﻌﺎِﺗ ﹺ‬ ‫ﻭﻗﺎﻝ ﺭﺟﻞ ﻣﻦ ﺑﲏ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻏﹶﻄﻔﺎﻥ ‪ ) :‬ﺇﺫﺍ ﺃﻧ َ‬
‫ﺏ ﺍﻷﺑﻌﺪﻳﻦ ﻭﻧﺒﺤﻬَﺎ **‬ ‫ﺐ ( ) ﺃﺧﺎﻑ ﻛﻼ َ‬ ‫ﺾ ﻣﻦ ﺍﻟﻨﺎﺱ ﺟﺎﻧ ﹺ‬ ‫( ) ﻭﺇﻧﱢﻲ ﻷﺳﺘﺒﻘﻲ ﺍﻣﺮﺃ ﺍﻟﺴﱠﻮ ِﺀ ُﻋﺪﱠﹰﺓ ** ﻟﻌ ْﺪ ﻭَﺓ ِﻋﺮﱢﻳ ﹴ‬
‫ﺕ ﺇﺫ ﺯﺍﻬﻧﺎ‬
‫ﺴ َﻦ ﺍﳉِﻴ َﺪ ﻣﻦ ﻣُﻠﻴﻜ ﹶﺔ ﻭﺍﻟﻞ ** ﺑﱠﺎ ِ‬
‫ﺏ ﺍﻷﻗﺎﺭﹺﺏ ( ﻭﻗﺎﻝ ﺃﹸﺣﻴﺤﺔ ﺑﻦ ﺍﳉﹸﻼﺡ ‪ ) :‬ﻣﺎ ﺃ ْﺣ َ‬ ‫ﺇﺫﺍ ﱂ ﲡﺎﻭﺑْﻬﺎ ﻛﻼ ُ‬
‫ﺖ ‪ :‬ﻭﰲ ﺍﻟﻜﻠﺐ ﻗﺬﺍﺭﺓﹲ ﰲ ﻧﻔﺴﻪ‬
‫ﺏ ﺻﺎﺣُﺒﻬﺎ ( ﻭﻗﻠ َ‬
‫ﺱ ﻭﻧﺎ َﻡ ﺍﻟﻜﻼ ُ‬
‫ﺗﺮﺍﺋﺒُﻬﺎ ( ) ﻳﺎ ﻟﻴﺘﲏ ﻟﻴﻠﺔ ﺇﺫﹶﺍ ﻫﺠﻊ ﺍﻝ ** ﻧﱠﺎ ُ‬
‫ﻭﺇﻗﺬﺍﺭﻩ ﺃﻫﻠﻪ ﻟﻜﺜﺮﺓ ﺳُﻼﺣﻪ ﻭﺑﻮﻟﻪ ﻋﻠﻰ ﺃﻧّ ُﻪ ﻻ ﻳﺮﺿﻰ ﺑﺎﻟﺴﱡﻼﺡ ﻋﻠﻰ ﺍﻟﺴﻄﻮﺡ ﺣﺘﱠﻰ ﳛﻔﺮ ﺑﱪﺍﺛﻨﻪ ﻭﻳﻨﻘﺐ‬
‫ﺑﺄﻇﺎﻓﺮﻩ ﻭﰲ ﺫﻟﻚ ﺍﻟﺘﺨﺮﻳﺐ ‪.‬‬

‫ﻭﻟﻮ ﱂ ﻳﻜﻦ ﺇﻻﹼ ﺃﻧّ ُﻪ ﻳﻜﻮﻥ ﺳﺒﺐ ﺍﻟﻮﻛﻒ ﻭﰲ ﺍﻟﻮﻛﻒ ﻣﻦ ﻣﻨﻊ ﺍﻟﻨﱠﻮﻡ ﻭﻣﻦ ﺇﻓﺴﺎﺩ ُﺣﺮﱢ ﺍﳌﺘﺎﻉ ﻣﺎ ﻻ ﳜﻔﻰ ﻣﻜﺎﻧﻪ‬
‫ﻣﻊ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﻋﺾﱢ ﺍﻟﺼﺒﻴﺎﻥ ﻭﺗﻔﺰﻳﻊ ﺍﻟ ﻮﹺﻟﺪﺍﻥ ﻭﺷﻖﱢ ﺍﻟﺜﻴﺎﺏ ﻭﺍﻟﺘﻌﺮﱡﺽ ﻟﻠﺰ ﻭّﺍﺭ ﻭﻣﻊ ﻣﺎ ﰲ ﺧﻠﻘﻪ ﺃﻳﻀﹰﺎ ﻣﻦ ﺍﻟﻄﺒﻊ‬
‫ﺏ ﻋﻠﻴﻬﻢ ‪.‬‬‫ﺍﳌﺴﺘﺪﻋﻲ ﻟﻠﺼﺒﻴﺎﻥ ﺇﱃ ﺿﺮﺑﻪ ﻭﺭﺟْﻤﻪ ﻭﻬﺗﻴﻴﺠﻪ ﺑﺎﻟﻌﺒﺚ ﻭﻳﻜﻮﻥ ﺳﺒﺒﹰﺎ ﻟﻌﻘﹾﺮﻫﻢ ﻭﺍﻟﻮﺛﻮ ﹺ‬
‫ﳊﺮَﻡ ﻭﺍﻷﺯﻭﺍﺝ ﻭﺍﻟﺴﱠﺮﺍﺭﻱﱡ ﻭﺍﳊﻈِﻴّﺎﺕ ﺍﳌﻌﺸﻮﻗﺎﺕ ﻭﺫﻟﻚ ﺃﻥ ﹶﺫﻛﹶﺮﻩ‬ ‫ﻭﻗﻠﺖ ‪ :‬ﻭﺑﺌﺲ ﺍﻟﺸﻲﺀ ﻫﻮ ﰲ ﺍﻟﺪﺍﺭ ﻭﻓﻴﻬﺎ ﺍ ﹸ‬
‫ﹶﺃَﻳﺮﱡ ﻇﺎﻫﺮ ﺍﳊﺠﻢ ﻭﻫﻮ ﺇﻣﺎ ُﻣ ﹾﻘﺒَﻊ ﻭﺇﻣّﺎ ﻗﺎﺋﻢ ﻭﻟﻴﺲ ﻣﻌﻪ ﻣﺎ ﻳﻮﺍﺭﻳﻪ ﻭﺭﲟﺎ ﹶﺃ َﺷﻆﱠ ﻭﺃﻧﻌَﻆ ﲝﻀﺮﻬﺗﻦﱠ ﻭﻟﻌﻠﹼﻬﻦﱠ ﻳﻜﻦﱠ‬
‫ﺕ ﺇﱃ ﻣﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﺍﻟﻨﺴﺎ ُﺀ ﻋﻨﺪ ﻏﻴﺒﺔ ﻓﺤﻠﻬﻦّ ﻭﺇﺫﺍ ﻋﺠ َﺰ ﻋﻦ ﺃﻥ َﻳﻌُﻤﱠﻬﻦ ‪.‬‬
‫ﺕ ﺃﻭ ﳏﺘﺎﺟﺎ ٍ‬
‫ﻣُﻐِﻴﺒﺎ ٍ‬
‫ﻭﻓﺪ ﻗﺮﺣﺎﻥ ﻭﻗﺪ ﺭﻣﻰ ﺿﺎﺑ ﹸﺊ ﺑﻦ ﺍﳊﺎﺭﺙ ﺍﻟﺒُﺮﺟُﻤﻲﱡ ﺃﻡّ ﺃﻧﺎﺱ ﻣﻦ ﺍﻟﻌﺮﺏ ﺃﻥﹼ ﺍﻟﻜﻠﺐ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺴﻤﱠﻰ ﹸﻗﺮْﺣﺎﻥ‬
‫ﻛﺎﻥ ﻳﺄﰐ ﺃﻣﱠﻬﻢ ﺣﺘﱠﻰ ﺍﺳﺘﻌﺪَﻭﺍ ﻋﻠﻴﻪ ﻭﺣﺒﺴﻪ ﰲ ﺫﻟﻚ ﻋﺜﻤﺎﻥ ﺑ ُﻦ ﻋﻔﹼﺎﻥ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻋﻨﻪ ﻭﻟﻮﻻ ﺃﻥﹼ ﺍﳌﻌﲎ‬
‫ﺍﻟﺬﻱ ﺭﻣﺎﻫﻢ ﺑﻪ‬
 ‫ﻑ ﻣﺜﻠﹸﻪ ﻟﹶﻤﺎ ﺑﻠﻎ ﻣﻨﻪ ﻋﺜﻤﺎ ﹸﻥ ﻣﺎ ﺑﻠﻎ ﺣﺘّﻰ ﻣﺎﺕ ﰲ ﺣﺒﺴﻪ ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ ﺿﺎﺑﺊ ﺍﺑﻦ‬ ‫ﻛﺎﻥ ﳑﺎ ﻳﻜﻮﻥ ﻭﳚﻮﺯ ﻭﻳُﺨﺎ ُ‬
‫ﺴﲑُ ( ) ﻓﺰ ﻭّﺩﺗُﻬﻢ ﻛﻠﺒﹰﺎ ﻓﺮﺍﺣﻮﺍ ﻛﺄﳕﺎ‬ ‫ﺍﳊﺎﺭﺙ ‪ ) :‬ﲡﺸﱠﻢ ﻧَﺤﻮﻱ َﻭ ﹾﻓﺪُ ﻗﹸﺮﺣﺎ ﹶﻥ ﺷُﻘﱠ ﹰﺔ ** َﺗ ﹶﻈ ﱡﻞ ﻬﺑﺎ ﺍﻟ ﻮَﺟﻨﺎ ُﺀ ﻭﻫﻲ َﺣ ِ‬
‫ﻕ ﺍﻟﺴﺮﹺﻳ ﹺﺮ َﻫﺮﹺﻳ ُﺮ (‬
‫ﺖ ﻣﻦ ﺁﺧﺮ ﺍﻟﻠﻴﻞ ُﺩﺧْﻨﺔ ** ﻳﺒﻴﺖ ﻟﻪ ﻓﻮ َ‬ ‫ﲑ ( ) ﺇﺫﺍ َﻋﺜﹼَﻨ ْ‬ ‫ﺝ ﺍﳍﺮﻣﺰﺍﻥ ﺃﻣ ُ‬ ‫** ﺣَﺒﺎﻫﻢ ﺑﺘَﺎ ﹺ‬

‫ﻗﺼﺺ ﺗﺘﻌﻠﻖ ﺑﺎﻟﻜﻼﺏ‬

‫ﻼ ﻳﻜﹸﻮ ُﻡ ﻛﻠﺒ ﹰﺔ ﻣﻦ ﻛِﻼﺏ ﺍﻟﺮﻋﺎﺀ ﻭﻣﺮﱠ ﺑﺬﻟﻚ ﺍﻟﺰﱡ ﺏﱢ ﺍﻟﻌﻈﻴ ﹺﻢ ﰲ ﺛﻔﺮﻫﺎ ﻭﺍﻟﺜﱠﻔ ُﺮ ﻣﻨﻬﺎ‬
‫ﻭﺯﻋﻢ ﺍﻟﻴﻘﻄﺮﻱﱡ ﺃﻧُّﻪ ﺃﺑﺼ َﺮ ﺭﺟ ﹰ‬
‫ﳊ ﹺﺮ ﻣﻦ ﺍﳌﺮﺃﺓ ﻭﺍﻟﻈﱠﺒْﻴﺔ ﻣﻦ ﺍﻷﺗﺎﻥ ﻭﺍﳊِﺠﺮ ﻭﺍﳊﻴﺎﺀ ﻣﻦ ﺍﻟﻨﺎﻗﺔ ﻭﺍﻟﺸﺎﺓ ﻓﺰﻋﻢ ﺃﻧّﻬﺎ ﱂ ﺗﻌﻘِﺪ ﻋﻠﻴﻪ ﻭﻻ‬ ‫ﻭﻣﻦ ﺍﻟﺴﺒﻊ ﻛﺎ ِ‬
‫ﻧﺪﺭﻱ ﺃﻣﻜﹼﻨﺘﻪ ﺃﻡ ﺍﻏﺘﺼﺒَﻬﺎ ﻧﻔﺴَﻬﺎ ‪.‬‬
‫ﻑ ﻋﻠﻰ ﺭﺟﻞ ﻭﻗﺪ ﻧﺎﻙ ﻛﻠﺒ ﹰﺔ ﻓﻌﻘﹶﺪﺕ ﻋﻠﻴﻪ ﻓﺒﻘﻲ ﺃﺳﲑﹰﺍ‬ ‫ﻼ ﺃﺷﺮ َ‬
‫ﻭﺃﻣّﺎ ﺍﻟﻨﱠﺎﺱ ﻓﻔﻲ ﻣُﻠﺢ ﺃﺣﺎﺩﻳﺜﻬﻢ ‪ :‬ﹶﺃﻥﹼ ﺭﺟ ﹰ‬
‫ﺏ ﺟَﻨﺒَﻴﻬﺎ ﻓﺄﻃﻠﻘﺘﻪ ﻓﺮ ﹶﻓ َﻊ ﺭﺃﺳﻪ ﺇﻟﻴﻪ ﻓﻘﺎﻝ ‪:‬‬
‫ﺨﺰﹺﻳﹰﺎ ﻳﺪﻭﺭ ﻣﻌﻬﺎ ﺣﻴﺚ ﺩﺍﺭﺕ ﻗﺎﻝ ‪ :‬ﻓﺼﺎﺡ ﺑﻪ ﺍﻟﺮﺟﻞ ‪ :‬ﺍﺿﺮ ْ‬ ‫ﻣﺴﺘ ْ‬
‫ﺕ ﻫﻮ ‪.‬‬
‫ﺃﹶﺧﺰﺍﻩ ﺍﻟﻠﹼﻪ ﺃﻱﱡ ﻧﻴﱠﺎ ِﻙ ﻛﻠﹾﺒﺎ ٍ‬

‫ﺢ ﻟﻪ ﻗﺼﲑ ﺍﳊﺎﺋﻂ ﻓﺈﺫﺍ ﻫﻮ ﺑﺴَﻮﺍ ٍﺩ ﰲ ﻇﻞﱢ ﺍﻟﻘﻤﺮ ﰲ ﺃﺻﻞ ﺣﺎﺋﻂ‬

‫ﻑ ﻣﻦ ﺳﻄ ﹴ‬
‫ﻭﺧﺒّﺮﱐ ﻣﻦ ﻻ ﺃﺭﺩﱡ ﺧﱪﻩ ﺃﻧّﻪ ﺃﺷﺮ َ‬
‫ﺱ ﺇﻧﺴﺎﻥ ﻳﺪﺧﻞ ﰲ ﺍﻟﻘﻤﺮ ﰒ ﻳﺮﺟﻊ ﺇﱃ ﻣﻮﺿﻌﻪ ﻣﻦ ِﻇﻞﹼ ﺍﻟﻘﻤﺮ ﻓﺘﺄﻣﱠﻞ ﰲ ﺫﻟﻚ ﻓﺈﹺﺫﺍ ﻫﻮ‬ ‫ﲔ ﻛﻠﺒﺔ ﻓﺮﺃﻯ ﺭﺃ َ‬
‫ﻭﺇﺫﺍ ﺃﻧ ُ‬
‫ﲝﺎﺭﺱ ﻳﻨﻴﻚ ﻛﻠﺒﺔ ﻗﺎﻝ ‪ :‬ﻓﺮﲨﺘُﻪ ﻭﺃﻋﻠﻤﺘﻪ ﺃﻧﱢﻲ ﻗﺪ ﺭﺃﻳﺘُﻪ ﻓﺼﺒﱠﺤﲏ ﻣﻦ ﺍﻟﻐﺪ ﻳﻘﺮَﻉ ﺍﻟﺒﺎﺏ ﻋﻠﻲّ ﻓﻘﻠﺖ ﻟﻪ ‪ :‬ﻣﺎ‬
‫ﺖ‬
‫ﺖ ﺃﻧّﻚ ﺳﺘﺮﻛﺐ ﺍﻟﺒﺤﺮ ﺃﻭ ﲤﻀﻲ ﻋﻠﻰ ﻭﺟﻬﻚ ﺇﱃ ﺍﻟﱪﺍﺭﻱ ﻗﺎﻝ ‪ُ :‬ﺟﻌِﻠ ُ‬ ‫ﺣﺎﺟﺘﻚ ﻭﻣﺎ ﺟﺎﺀ ﺑﻚ ﻓﻠﻘﺪ ﻇﻨﻨ ُ‬
‫ﺖ ﻣِﻦ ﻛﻠﺒﺔ‬‫ﻓِﺪﺍﻙ ﺃﺳﺄﻟﻚ ﺃﻥ ﺗﺴﺘُﺮ ﻋﻠﻲّ ﺳَﺘ َﺮ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻚ ﻭﺃﻧﺎ ﺃﺗﻮﺏ ﻋﻠﻰ ﻳﺪﻳﻚ ﻗﺎﻝ ‪ :‬ﻗﻠﺖ ﻭﻳﻠﹶﻚ ﻓﻤﺎ ﺍﺷﺘﻬﻴ َ‬
‫ﺙ ﺍﻟﻜﻼﺏ ﺇ ﹾﺫ ﻛﻦﱠ ﻋِﻈﺎ َﻡ ﺍﻷﺟﺴﺎﻡ‬ ‫ﺱ ﻟﻴﺲ ﻟﻪ ﺯﻭﺟﺔﹲ ﻭﻻ ﳒﻞ ﻓﻬﻮ ﻳﻨﻴﻚ ﺇﻧﺎ ﹶ‬ ‫ﻗﺎﻝ ‪ :‬ﺟُﻌﻠﺖ ﻓﺪﺍﻙ ﻛ ﱡﻞ ﺭﺟ ﹴﻞ ﺣﺎﺭ ﹴ‬
‫ﺖ ﻣﻌﻪ ﻓﺄﺩﺧﻠﻬﺎ‬‫ﲑ ﺍﳊﺎﺭﺱ ﺍﻟﱵ ﻫﻲ ﻟﻪ ﻭﻗﺪ ﺑﺎﺗ ْ‬ ‫ﻗﺎﻝ ‪ :‬ﻓﻘﻠﺖ ‪ :‬ﻓﻤﺎ ﳜﺎﻑ ﺃﻥ ﺗﻌﻀﱠﻪ ﻗﺎﻝ ‪ :‬ﻟﻮ ﺭَﺍ َﻡ ﺫﻟﻚ ﻣﻨﻬﺎ ﻏ ُ‬
‫ﺖ ﺃ ﹾﻥ ﺃﺳﺄﻟﹶﻪ‬
‫ﰲ ﻛِﺴﺎﺋﻪ ﰲ ﻟﻴﺎﱄ ﺍﻟﱪﺩ ﻭﺍﳌﻄﺮ ﳌﺎ ﺗﺮﻛﺘﻪ ﻭﻋﻠﻰ ﺃﻧﱠﻪ ﺇﻥ ﺃﺭﺍﺩ ﺃﻥ ﻳﻮﻋﺒﻪ ﻛﻠﱠﻪ ﱂ ﺗﺴﺘﻘﺮّ ﻟﻪ ﻗﺎﻝ ‪ :‬ﻭﻧﺴﻴ ُ‬
‫ﺱ ﻛﻤﺎ ﺗﻌﻘِﺪ ﻋﻠﻰ ﺃﻳﻮﺭ ﺍﻟﻜﻼﺏ ﻓﻠﻘﻴﺘﻪ ﺑﻌ َﺪ ﺛﻼﺛﲔ ﺳﻨﺔ ﻓﻘﺎﻝ ‪ :‬ﻻ ﺃﺩﺭﻱ ﻟﻌﻠﱠﻬﺎ ﻻ‬ ‫‪ :‬ﻓﻬﻞ ﺗﻌﻘِﺪ ﻋﻠﻰ ﺃﹸﻳﻮﺭ ﺍﻟﻨّﺎ ﹺ‬
‫ﺗﻌﻘﺪ ﻋﻠﻴﻪ ﻷﻧﱠ ُﻪ ﻻ ﻳُ ْﺪ ِﺧﻠﹸﻪُ ﻓﻴﻬﺎ ﺇﱃ ﺃﺻﻠﻪ ﻟﻌﻞﹼ ﺫﻟﻚ ﺃﻳﻀﹰﺎ ﺇﻧﱠﻤﺎ ﻫﻮ ﺷﻲﺀٌ ﳛﺪﺙ ﺑﲔ ﺍﻟﻜﻠﺐ ﻭﺍﻟﻜﻠﺒﺔ ﻓﺈﹺﺫﺍ ﺍﺧﺘﻠﻔﺎ‬
‫ﺐ ﻣﻦ‬
‫ﺐ ﻫﻮ ﻗﺎﻝ ‪ :‬ﻗﺪ ﻧﻜﹾﺖ ﻋﺎﻣﱠﺔ ﺇﻧَﺎﺙ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻓﻮﺟﺪُﺗ ُﻬﻦﱠ ﻛﻠﱠﻬﻦﱠ ﺃﻃَﻴ َ‬
‫ﺖ ‪ :‬ﹶﻓ ﹶﻄﻴﱢ ٌ‬
‫ﱂ ﻳﻘﻊ ﺍﻻﻟﺘﺤﺎﻡ ﻗﺎﻝ ‪ :‬ﻓﻘﻠ ُ‬
‫ﺖ ‪ :‬ﻭﻛﻴﻒ ﺫﻟﻚ ﻗﺎﻝ ‪:‬‬ ‫ﺍﻟﻨﺴﺎﺀ ﻗﻠ ُ‬

‫ﺏ ﺍﻟﻔﺮﺍﻍ‬
‫ﺖ ﻟﻪ ‪ :‬ﻓﺈﺫﺍ ﺩﺍﺭ ﺍﳌﺎﺀ ﰲ ﺻُﻠﹾﺒﻚ ﻭﻗﺮُ َ‬‫ﻣﺎ ﺫﺍﻙ ﺇﻻﹼ ﻟﺸﺪﱠﺓ ﺍﳊﺮﺍﺭﺓ ﻗﺎﻝ ‪ :‬ﻓﻄﺎﻝ ﺍﳊﺪﻳﺚ ﺣﱴ ﹶﺃﻧﹺﺲ ﻓﻘﻠ ُ‬
‫ﺐ ﺷﻲ ٍﺀ ﺃﻓﻮﺍﻫﹰﺎ ﻭﺃﻋ ﹶﺬﺏُ ﺷﻲ ٍﺀ‬
‫ﺏ ﺃﻃﻴ ُ‬
‫ﺖ ﺍﻟﻜﻠﺒﹶﺔ ﻭﺃﻫ ﻮَﻳﺖ ﺇﱃ ﺗﻘﺒﻴﻠﻬﺎ ﰒ ﻗﺎﻝ ‪ :‬ﺃﻣَﺎ ﺇﻥﱠ ﺍﻟﻜﻼ َ‬
‫ﻗﺎﻝ ‪ :‬ﻓﺮﺑﱠﻤﺎ ﺍﻟﺘﺰﻣ ُ‬
‫ﺖ ﺃﻥ ﺃﻧﻴﻜﻬﺎ ﻣﻦ ﺧﻠﻒ ﻭﺛﹶﻨﻴﺖُ ﺭﺃﺳَﻬﺎ ﺇﱃ ﺃ ﹾﻥ ﺃﻗﺒﱢﻠﻬﺎ ﱂ ﺁ َﻣ ْﻦ ﺃ ﹾﻥ‬
‫ﺭﹺﻳﻘﹰﺎ ﻭﻟﻜﻦ ﻻ ﳝﻜﻦ ﺃ ﹾﻥ ﺃﻧﻴﻜﻬﺎ ﻣﻦ ﹸﻗﺪﱠﺍ ﹴﻡ ﻭﻟﻮ ﺫﻫﺒ ُ‬
‫ﲑ ﺫﻟﻚ ﻓﺘُﻜﺪﱢﻡ ﻓﻤﻲ ﻭﻭﺟﻬﻲ ﻗﺎﻝ ﻓﻘﻠﺖ ‪ :‬ﻓﺈﻧﱢﻲ ﺃﺳﺄﻟﹸﻚ ﺑﺎﻟﺬﻱ ﻳﺴُﺘ ُﺮ ﻋﻠﻴﻚ ﻫﻞ َﻧﺰَﻋﺖ ﻋﻦ‬ ‫ﺗﻈﻦﱠ ﰊ ﺃﱐ ﺃﺭﻳ ُﺪ ﻏ َ‬
‫ﻫﺬﺍ ﺍﻟﻌﻤﻞ ُﻣ ْﻨ ﹸﺬ ﺃﻋﻄﻴﺘَﲏ ﺻﻔﻘ ﹶﺔ ﻳﺪِﻙ (‬
 ‫ﺲ ﺑﻌﻬﺪﻙ ‪.‬‬ ‫ﺖ ﺇﱃ ﺫﻟﻚ ﹶﻓﺄﹶﺣﺘﺒ ُ‬ ‫ﺑﺎﻟﺘﱠﻮﺑﺔ ﻗﺎﻝ ‪ :‬ﺭﺑﱠﻤﺎ ﺣﻨَﻨ ُ‬
‫ﺖ ﺑﻌ َﺪﻙ ﺍﻣﺮﺃﺗﲔ ﻭﱄ ﻣﻨﻬﻤﺎ ﺭﺟﺎﻝﹲ‬
‫ﺖ ‪ :‬ﻭﺇﻧﱠﻚ ﻟﺘﺤﻦﱡ ﺇﻟﻴﻬﺎ ﻗﺎﻝ ‪ :‬ﻭﺍﻟﻠﹼﻪ ﺇﱐ َﻷ ِﺣﻦﱡ ﺇﻟﻴﻬﺎ ﻭﻟﻘﺪ َﺗ َﺰ ﻭﱠﺟ ُ‬‫ﻗﺎﻝ ‪ :‬ﻭﻗﻠ ُ‬
‫ﻭﻧﺴﺎﺀ ﻭﻣﻦ ﺗﻌ ﻮّﺩ ﺷﻴﺌﹰﺎ ﱂ ﻳﻜﺪ ﻳﺼﹺﺒﺮُ ﻋﻨﻪ ﻗﺎﻝ ‪ :‬ﻓﻘﻠﺖ ﻟﻪ ‪ :‬ﻫﻞ ﺗَﻌﺮﻑ ﺍﻟﻴﻮ َﻡ ﰲ ﺍﳊﹸﺮّﺍﺱ ﻣَﻦ ﻳﻨﻴﻚ ﺍﻟﻜﻠﺒﺎﺕ ﻗﺎﻝ‬
‫ﳊﻤّﺎﻣﻲّ ﻓﺈﻥﹼ ﻓﺎﺭﺳﹰﺎ ﻛﺎﻥ ﺣﺎﺭﺳﹰﺎ‬
‫‪ :‬ﻧﻌﻢ ﺧﺬ ﳏﻤ ﻮَﻳﻪ ﺍﻷﲪﺮ ﻭﺧﺬ ﻳﺸﺠﺐ ﺍﳊﺎﺭﺱ ﻭﺧﺬ ﻗﻔﺎ ﺍﻟﺸﺎﺓ ﻭﺧﺬ ﻓﺎﺭﺳﹰﺎ ﺍ ﹶ‬
‫ﺏ ﲬﺴﲔ ﺳﻨﺔ ﻭﺷﺎﺥ ﻭ ﻫُ ﹺﺰ ﹶﻝ ﻭﻗﺒُﺢ ﻭﺗﺸﻨﱠﺞ ﺣﺘّﻰ ﻛﺎﻥ ﻻ‬ ‫ﻭﻛﺎﻥ ﻗﻴﱢﻢ ﺣَﻤّﺎﻡ ﻭﻛﺎﻥ َﺣﻠﹶﻘﻴّﹰﺎ ﻓﺰﻋﻢ ﺃﻧّﻪ ﻧﺎ َﻙ ﺍﻟﻜﻼ َ‬
‫ﻑ‬
‫ﻳُﻨﻴﻜﻪ ﺃﺣﺪ ﻗﺎﻝ ‪ :‬ﻓﻠﻢ ﻳ َﺰ ﹾﻝ ﳛﺘﺎ ﹸﻝ ﻟﻜﻠﺐ ﻋﻨﺪَﻩ ﺣﱴ ﻧﺎﻛﻪ ﻗﺎﻝ ‪ :‬ﻭﻛﺎﻥ ﻣﻌﻪ ﲞﲑ ﺣﺘﱠﻰ ﻗﺘﻠﻪ ﺍﻟﻠﺼﻮﺹ ﰒﱠ ﺃﺷﺮ َ‬
‫ﺴﺐُ ﺍﻷﺣﺪ ﺏُ ﻭﻫﻮ ﻳﻨﻴﻚ ﻛﻠﺒ ﹰﺔ ﻓﺮﻣﺎﻩ ﲝﺠﺮ ﻓﺪ َﻣﻐَﻪ ﻗﺎﻝ ‪ :‬ﻓﺎﻟﻜﻼﺏ ﻛﻤﺎ ﺗﺮﻯ ﺗُﺘﱠﻬﻢ‬ ‫ﺱ ﻫﺬﺍ ﺍﶈﺘ ِ‬
‫ﻋﻠﻰ ﻓﺎ ﹺﺭ ﹴ‬
‫ﺑﺎﻟﻨﺴﺎ ِﺀ ﻭﻳﻨﻴﻜﻬﺎ ﺍﻟﺮﺟﺎﻝ ﻭﺗﻨﻴﻚ ﺍﻟﺮﺟﺎﻝ ﻭﻟﻴﺲ ﺷﻲﺀٌ ﺃﺣﻖّ ﺑﺎﻟﻨﻔﻲ ﻭﺍﻹﻏﺮﺍﺏ ﻭﺍﻹﻃﺮﺍﺩ ﻭﺑﺎﻟﻘﺘﻞ ﻣﻨﻬﺎ ﻭﳓﻦ‬

‫ﻣﻦ ﺍﻟﺴﺒﺎﻉ ﺍﻟﻌﺎ ِﺩﻳَﺔ ﺍﻟﻮﺣﺸﻴﱠﺔ ﰲ ﺭﺍﺣﺔ ﺇﻻﹼ ﰲ ﺍﻟﻔﹶﺮْﻁ ﻓﺈﻥﹼ ﳍﺎ ﻋُﺮﺍﻣﹰﺎ ﻋﻠﻰ ﺑﻌﺾ ﺍﳌﺎﺷﻴﺔ ﻭﺟﻨﺎﻳ ﹰﺔ ﻋﻠﻰ ﺷﺮﺍﺭ ﺍﻟﻌﺎﻣﱠﺔ‬
‫ﻁ ِﺀ ﺑﻌﲑ ﻭﻧﻄﺢ ﻛﺒﺶ ﺃﻭ ﲬﺶ ِﺳﻨّﻮ ﹴﺭ ﺃﻭ ﺭَﻣْﺢ ﲪﺎﺭ ﻭﻟﻌﻞﹼ ﺫﻟﻚ ﻳﻜﻮﻥ‬ ‫ﻭﻛﺬﻟﻚ ﺍﻟﺒﻬﺎﺋﻢ ﻭﻣﺎ ﻋﺴﻰ ﺃﻥ ﻳﺒﻠﻎ ﻣﻦ ﻭ ﹾ‬
‫ﰲ ﺍﻟﺪﻫﺮ ﺍﳌﺮّﹶﺓ ﻭﺍﳌﺮّﺗﲔ ﻭﻟﻌﻞﱠ ﺫﻟﻚ ﺃﻳﻀﹰﺎ ﻻ ﻳﻨﺎﻝ ﺇﻻﱠ ﻋﺒﺪﹰﺍ ﺃﻭ ﺧﺎﺩﻣﹰﺎ ﺃﻭ ﺳﺎﺋﺴﹰﺎ ﻭﺫﻟﻚ ﳏﺘَﻤﻞ ﻓﺎﻟﻜﻼﺏ ﻣﻊ ﻫﺬﻩ‬
‫ﺍﻵﻓﺎﺕ ﺷﺮﻛﺎ ُﺀ ﺍﻟﻨﺎﺱ ﰲ ﺩﻭﺭﻫﻢ ﻭﺃﻫﺎﻟﻴﻬﻢ ‪.‬‬
‫ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ‪ :‬ﺇ ﹾﻥ ﻛﻨﺘﻢ ﺇﱃ ﺍﻷﺫﻯ ﺑﺎﻟﺴﱡﻼﺡ ﺗﺬﻫﺒﻮﻥ ﻭﺇﱃ ﻗﹶﺸ ﹺﺮ ﻃِﲔ ﺍﻟﺴﻄﻮﺡ ﺑﺎﻟﱪﺍﺛﻦ ﲤﻴﻠﻮﻥ ﻭﺇﱃ ﻧﱳ‬
‫ﺍﻟﺴﱡﻼﺡ ﻭﻗﺬﹶﺭ ﺍﳌﺄﻛﻮﻝ ﻭﺍﳌﺸﺮﻭﺏ ﺗﻘﺼﺪﻭﻥ ﻓﺎﻟﺴﱢﻨﱠﻮ ُﺭ ﺃﻛﺜﺮ ﰲ ﺫﻟﻚ ﻭﻗﺪ ﺭﻭﻳﺘﻢ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﺕ ﻋﻠﻴﻜﻢ ﻓﺈﹺﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﰲ ﺍﻟﺴﻨﺎﻧﲑ ﻣﻐﺘﻔﺮﹰﺍ ﻻﻧﺘﻔﺎﻋﻬﻢ ﻬﺑﺎ ﰲ ﺃﻛﻞ ﺍﻟﻔﺄﺭ‬
‫ﰲ ﺫﻟﻚ ﺃﻧّﻪ ﻗﺎﻝ ‪ُ :‬ﻫﻦﱠ ِﻣ َﻦ ﺍﻟﻄﱠ ﻮﱠﺍﻓﺎ ِ‬
‫ﻓﻤﻨﺎﻓﻊ ﺍﻟﻜﻼﺏ ﺃﻛﺜ ُﺮ ﻭﻫﻲ ﺑﺎﻻﻋﺘﻘﺎﺩ ﺃﺣﻖّ ﻭﰲ ﺇﻃﻼﻕ ﺫﻟﻚ ﰲ ﺍﻟﺴﻨّﻮﺭ ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺃﻧّﻪ ﰲ ﺍﻟﻜﻼﺏ ﺃﺟْ ﻮَﺯ ‪.‬‬
‫ﺱ ﻭﻻ ﺍﻟﺒﹺﺮﺫﻭ ﹶﻥ ﻭﺍﻟﺒﻐ ﹶﻞ ﻭﺍﳊﻤﺎ َﺭ ﻭﺍﻟﺘﱠﻴﺲ‬
‫ﻭﺃﻣﱠﺎ ﻣﺎ ﺫﻛﺮﰎ ﻣﻦ ﺇﻧﻌﺎﻇﻪ ﻓﻠﻌﻤﺮﻱ ﺇﻧّﻪ ﻣﺎ ﻳﻨﺒﻐﻲ ﻟﻠﻐَﻴﻮ ﹺﺭ ﺃﻥ ﻳُﻘﻴﻢ ﺍﻟﻔﺮ َ‬
‫ﺐ ﰲ ﺫﻟﻚ ﺃﺣﺴ ُﻦ ﺣﺎ ﹰﻻ ﻭﻗﺪ ﻛﺮﹺﻩ ﻧﺎﺱٌ ﺇﺩﺧﺎﻝ ﻣﻨﺎﺯﳍﻢ ﺍﳊﻤﺎ َﻡ ﻭﺍﻟﺪﱢﻳﻜﹶﺔ‬ ‫ﰲ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﺗﺮﺍﻫﺎ ﺍﻟﻨﺴﺎ ُﺀ ﻭﺍﻟﻜﻠ ُ‬
‫ﻼ ﻋﻦ ﺗُﻴﻮﺱ ﺍﻟﺼﻔﺎﻳﺎ‬ ‫ﻭﺍﻟﺪﺟﺎﺝ ﻭﺍﻟﺒﻂﹼ ﺧﺎﺻﺔ ﻷﻥﹼ ﻟﻪ ﻋﻨﺪ ﺍﻟﺴﻔﺎﺩ ﻗﻀﻴﺒﹰﺎ ﻳﻈﻬﺮ ﻭﻛﺬﻟﻚ ﺍﻟﺘﻴﺲ ﻣﻦ ﺍﻟﻈﺒﺎ ِﺀ ﻓﻀ ﹰ‬
‫ﻓﻬﺬﺍ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﺫﻛﺮ ﹾﰎ ﳚﺮﻱ ﰲ ﻭﺟﻮ ٍﻩ ﻛﹶﺜﲑﺓ‬

‫ﻭﻋﻠﻰ ﺃﻥﹼ ﻟﻠﺤﻤﺎﻡ ﺧﺎﺻﱠ ﹰﺔ ﻣﻦ ﺍﻻﺳﺘﺸﺎﺭﺓ ﻭﺍﻟ ﹶﻜﺴْﻢ ﺑﺎﻟﺬﺋﺐ ﻭﺍﻟﺘﻘﺒﻴﻞ ﺍﻟﺬﻱ ﻟﻴﺲ ﻟﻠﻨﺎﺱ ﻣﺜﻠﹸﻪ ﰒﱠ ﺍﻟﺘﻘﺒﻴﻞ ﻭﺍﻟﺘﻐﺰّﻝ‬
‫ﻭﺍﻟﺘﱠﻨﻔﱡﺶ ﻭﺍﻻﺑﺘﻬﺎﺝ ﲟﺎ ﻳﻜﻮﻥ ﻣﻨﻪ ﺑﻌ َﺪ ﺍﻟﻔﺮﺍﻍ ﻭﺭﻛﻮﺏ ﺍﻷﻧﺜﻰ ﻟﻠﺬﻛﺮ ﻭﻋﺪﻡ (‬
‫ﺞ ﻟﻠﻨﺴﺎﺀ ﳑﱠﺎ ﺫﻛﺮﰎ ﻓﻠﻢ ﺃﻓﺮﺩﰎ ﺍﻟﻜﻠﺐ ﺑﺎﻟﺬﱢﻛﺮ ﺩﻭ ﹶﻥ ﻫﺬﻩ ﺍﻷﻣﻮ ﹺﺭ ﺍﻟﱵ ﺇﺫﺍ‬‫ﺇﻣﻜﺎﻬﻧﺎ ﻟﻐﲑ ﺫﻛﺮﻫﺎ ﻣﺎ ﻳﻜﻮ ﹸﻥ ﺃﻫﻴ َ‬
‫ﻋﺎﻳﻨﺖ ﺍﳌﺮﺃﺓ ﻏﹸﺮﻣُﻮ ﹶﻝ ﻭﺍ ِﺣ ٍﺪ ﻣﻨﻬﺎ ﺣﻘﹶﺮﺕ ﺑﻌﻠﹶﻬﺎ ﺃﻭ ﺳﻴﱢﺪَﻫﺎ ﻭﱂ ﻳﺰﻝ ﻇ ﱡﻞ ﺫﻟﻚ ﺍﻟﻐﺮﻣﻮﻝ ﻳﻌﺎﺭﺿﻬﺎ ﰲ ﺍﻟﻨﻮﻡ‬
‫ﻭﻳﻨﺒﱢﻬﻬﺎ ﺳﺎﻋ ﹶﺔ ﺍﻟﻐﻔﻠﺔ ﻭﻳُﺤﺪِﺙ ﳍﺎ ﺍﻟﺘﻤﻨﱢ َﻲ ﳌﺎ ﻻ ﺗﻘﺪﺭ ﻋﻠﻴﻪ ﻭﺍﻻﺣﺘﻘﺎﺭَ ﳌﺎ ﺗﻘﺪﺭ ﻋﻠﻴﻪ ﻭﺗﺮﻛﺘﻢ ﺫﻛﺮ ﻣﺎ ﻫﻮ ﺃﺟ ﱡﻞ‬
‫ﻭﺃﻋﻈ ُﻢ ﺇﱃ ﻣﺎ ﻫﻮ ﺃﺧﺲﱡ ﻭﺃﺻﻐﺮ ﻓﺈ ﹾﻥ ﻛﻨﺘﻢ ﺗﺬ ﻫَﺒﻮﻥ ﰲ ﺍﻟﺘﺸﻨﻴﻊ ﻋﻠﻴﻪ ﺇﱃ ﻣﺎ ﻳﻌﻘﺮ ﻣﻦ ﺍﻟﺼﺒﻴﺎﻥ ﻋﻨﺪ ﺍﻟﻌَﺒﺚ‬
‫ﻭﺍﻟﺘﻌﺮﱡﺽ ﻭﺍﻟﺘﱠﺤَﻜﻚ ﻭﺍﻟﺘﻬﻴﹺﻴﺞ ﻭﺍﻟﺘﺤﺮﻳﺶ ﻓﻠﻮ ﺃﻥﹼ ﺍﻟﺬﻱ ﻳﺄﰐ ﺻﺒﻴﺎﻧُﻜﻢ ﺇﱃ ﺍﻟﻜﻠﺐ ﻣﻦ ﺍﻹﳊﺎﺡ ﺑﺄﺻﻨَﺎﻑ ﺍﻟﻌَﺒَﺚ‬
‫ﻭﺍﻟﺼﱢﺒﻴﺎ ﹸﻥ ﺃﻗﺴﻰ ﺍﳋ ﹾﻠ ﹺﻖ ﻭﺃﻗﹶﻠﹼﻬﻢ ﺭﲪ ﹰﺔ ﺃ ْﻧ َﺰﻟﹸﻮُﻩ ﺑﺎﻷﺣﻨﻒ ﺍﺑﻦ ﻗﻴﺲ ﻭﻗﻴﺲ ﺑﻦ ﻋﺎﺻﻢ ﺑﻞ ﲝﺎﺟﺐ ﺑﻦ ﺯُﺭﺍﺭﺓ ﻭ ِﺣﺼﻦ‬
‫ﺢ ﳑﱠﺎ ﳜﺮﺝ ﺇﻟﻴﻪ ﺍﻟﻜﻠﺐ ﻭﻣَﻦ ﺗﺮﻙ ﻣﻨﻬﻢ ﺍﻷﺧﺬﹶ ﻓﻮﻕ ﻳ ِﺪ ﺍﺑﻨﻪ ﻓﻬﻮ ﺃﺣﻖﱡ ﺑﺎﻟﻼﺋِﻤﺔ ‪.‬‬
‫ﳋ َﺮﺟُﻮﺍ ﺇﱃ ﺃﻗَﺒ َ‬
‫ﺑﻦ ﺣُﺬﹶﻳﻔﺔ ﹶ‬
 ‫ﺐ ﻋﻠﻰ ﺻﱯﱟ ﻓﻌﻘﹶﺮﻩ ِﻣ ْﻦ ﺗﻠﻘﺎ ِﺀ ﻧﻔﺴﻪ ﻭﺇﻧّﻪ ﻟﻴﺘﺮﺩﱠﺩ ﻋﻠﻴﻪ ﻭﻫﻮ ﰲ ﺍﳌﻬﺪ ﻭﻫﻮ ﳊﻢٌ ﻋﻠﻰ‬
‫ﻭﺑﻌﺪ ﻓﻤﺎ ﻭﺟ ْﺪﻧَﺎ ﻛﻠﺒﹰﺎ ﻭﺛ َ‬
‫ﺽ ﻛﻠﺐٌ ﻳﻠﻘﻰ ﻛﻠﺒﹰﺎ‬
‫ﺸﻤﱡﻪ ﻭﻻ ﻳﺪﻧﻮ ﻣﻨﻪ ﻭﻫﻮ ﺃﻛﺜ ُﺮ ﺧﻠ ﹺﻖ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺗﺸﻤﱡﻤﹰﺎ ﻭﺍﺳﺘﺮﻭﺍﺣﹰﺎ ﻭﻣﺎ ﰲ ﺍﻷﺭ ﹺ‬ ‫ﻭﺿَﻢ ﻓﻼ ﻳ َ‬
‫ﺤﺰَﻥ ﻋﻠﻰ ﻣﻮﺗِﻪ ﻭﳛﻤﻞ ﺇﱃ‬ ‫ﺽ ﻣَﺠﻮﺳﻲﱞ ﻳَﻤﻮﺕ ﻓُﻴ ْ‬ ‫ﺖ ﺻﺎﺣﺒﹺﻪ ﻭﻻ ﰲ ﺍﻷﺭ ﹺ‬ ‫ﻏﺮﻳﺒﹰﺎ ﺇﻻﱠ ﺷﻢّ ﻛ ﱡﻞ ﻭﺍﺣ ٍﺪ ﻣﻨﻬﻤﺎ ﺍﺳ َ‬
‫ﺸﻤﱡﻪ ﻓﺈﻧّﻪ ﻻ ﳜﻔﻰ ﻋﻠﻴﻪ ﰲ ﴰﱢﻪ ﻋﻨﺪَﻫﻢ ﺃﺣﻲﱞ ﻫﻮ ﺃﻡ ﻣﻴﱢﺖٌ ﻟﻠﻄﺎ ﹶﻓ ِﺔ ِﺣﺴﱢﻪ‬ ‫ﺍﻟﻨﺎﻭُﻭﺱ ﺇﻻﱠ ﺑﻌﺪ ﺃﻥ ﻳُﺪﱏ ﻣﻨﻪ ﻛﻠﺐٌ ﻳ َ‬
‫ﻭﺃﻧّﻪ ﻻ ﻳﺄﻛﻞ ﺍﻷﺣﻴﺎﺀَ ﻓﺄﻣﱠﺎ ﺍﻟﻴﻬﻮﺩ ﻓﺈﻧّﻬﻢ ﻳﺘﻌﺮﱠﻓﻮﻥ ﺫﻟﻚ ﻣﻦ ﺍﳌﻴّﺖ ﺑﺄﻥ ﻳﺪ ﻫُﻨﻮﺍ ﺍﺳﺘَﻪ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ﻭﻫﻮ‬
‫ﺴﺤُﻮﺍ ﺍ ْﺳَﺘﻪُ ﺑﺪُﻫ ﹴﻦ ﻭ َﺣﻔﱡﻮﺍ َﺣ ْﻮﻟﹶﻪ ﺑﻘﺮَﺍﻡ‬
‫ﻳﺮﻣﻲ ﻧﺎﺳﹰﺎ ﺑﺪﻳﻦ ﺍﻟﻴﻬﻮﺩﻳﺔ ‪ :‬ﺇﺫﺍ ﻣﺎﺕ ﻣﻨﻬﻢ ﻣﻴﱢﺖٌ َﻣ َ‬

‫ﺟﻨﺎﻳﺎﺕ ﺍﻟﺪﻳﻚ‬

‫ﺕ ﺍﻟﻜﻼﺏ ﻓﻮﺍﺣﺪٌ ﻣﻦ ﺟﻨﺎﻳﺎﺕ ﺍﻟﺪﱢﻳَﻜﺔ ﺃﻋﻈ ُﻢ ﻣﻦ ﺟﻨﺎﻳﺎﺕ ﺍﻟﻜﻼﺏ ﻷﻥﹼ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ‬ ‫ﻭﻗﺎﻟﻮﺍ ‪ :‬ﻓﺈﺫﺍ ﺫﻛﺮﰎ ﺟﻨﺎﻳﺎ ٍ‬
‫ﻚ ﰲ ﺩﺍﺭ ﻋﺜﻤﺎﻥ ﻧﻘﺮ ﻋﻴﻨﻪ‬ ‫ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﹼﺎﻥ ﺍﺑ َﻦ ﺑﻨﺖ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﻧﱠﻤﺎ ﻣﺎﺕ ﻣﻦ ﻧ ﹾﻘ ﹺﺮ ﺩﻳ ٍ‬
‫ﲑ ﳑﱠﺎ ﺗﺴﺘﻌﻈﻤﻮﻧَﻪ ﻣﻦ‬
‫ﺐ ﻣﻮﺗﻪ ﻓﻘ ْﺘ ﹸﻞ ﺍﻟﺪﻳﻚ ﻟِﻌﺘْﺮﺓ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻋﻈ ُﻢ ﻣﻦ ﻛﺜ ﹴ‬‫ﻓﻜﺎﻥ ﺳَﺒ َ‬
‫ﺟﻨﺎﻳﺎﺕ ﺍﻟﻜﻼﺏ ‪.‬‬

‫ﲔ ﺍﺑﻦ َﺣﺴَﻜﺔ ﺑﻦ َﻋﺘﱠﺎﺏ ﺃﻭ ﻋﲔ ﺍﺑﻦ ﺃﺧﺘﻪ ‪.‬‬‫ﻭﻗﺪ ﻧﻘﺮ ﺩﻳﻚٌ ﻋ َ‬

‫ﺐ ﺩﻳﻚ ﻓﻄﻌﻦ‬‫ﻭﻗﺪ ﻧﻘﺮ ﺩﻳﻚ ﻋﲔ ﺍﺑﻦ ﺍﻟﺮﻳﺎﻥ ﺑﻦ ﺃﰊ ﺍﳌﺴﻴﺢ ﻭﻫﻮ ﰲ ﺍﳌﻬﺪ ﻓﺎﻋﻮﺭّ ﰒﱠ ﺿﺮﺑﺘﻪ ﺍﳊﹸﻤﺮﺓ ﻓﻤﺎﺕ ﻭﻭﺛ َ‬
‫ﺖ ﺇﻟﻴﻬﺎ ﺣﱴ ﻛﹶﻤﺪ ﻭﺟﻬﻬُﺎ‬
‫ﺖ ﻟﺜﹸﻤﺎﻣﺔ ﺑﻦ ﺃﺷﺮﺱ ﻗﺎﻝ ﲦﺎﻣﺔ ‪ :‬ﻓﺄﺗﺎﱐ ﺍﻟﺼّﺮﻳﺦ ﻓﻮ ﺍﻟﻠﹼﻪ ﻣﺎ ﻭﺻﻠ ُ‬
‫ﺼﺘِﻪ ﻋﲔ ﺑﻨ ٍ‬
‫ﺑﺼِﻴ َ‬
‫ﻒ ﻭﺍﻟ َﻮﺟْﻨﺘﺎﻥ ﻭﻏﺎﺭﺕ ﺍﻟﻌﻴﻨﺎﻥ ﻭﻛﺎﻥ ﺷﺄ ﹸﻥ ﻫﺬﺍ (‬
‫ﻛﻠﱡﻪ ﻭﺍﺳ َﻮﺩﱠ ﺍﻷﻧ ُ‬
‫ﻼ ﺫﻛﺮ ﺃﻥﱠ ﺩﻳﻜﹰﺎ ﻋﻨﺪ ﺑﻘﱠﺎ ﹴﻝ ﳍﻢ ﻳﻘﺎﺗﻞ ﺑﻪ ﺍﻟﻜﻼﺏ ﻗﺎﻝ ‪:‬‬ ‫ﺍﻟﺪﻳﻚ ﻓﻴﻤﺎ ﺯﻋﻢ ﲦﺎﻣﺔ ﻋﺠﺒﹰﺎ ﻣﻦ ﺍﻟﻌﺠﺐ ‪ :‬ﺫﻛﺮ ﺃﻥﱠ ﺭﺟ ﹰ‬
‫ﺖ ﺍﻟﺒﻘﱠﺎﻝ ﺍﻟﺬﻱ ﻋﻨﺪﻩ ﻓﺴﺄﻟﺘُﻪ ﻋﻦ ﺍﻟﺪﻳﻚ ﻓﺰﻋﻢ ﺃﻧﱠﻪ ﻗﺪ ﻭﺟﱠﻪ ﺑﻪ ﺇﱃ ﻗﺘﺎﻝ ﺍﻟﻜﻼﺏ ﻭﻗﺪ ﺗﺮﺍﻫﻨﻮﺍ ﰲ ﺫﻟﻚ ﻓﻠﻢ‬ ‫ﻓﺄﺗﻴ ُ‬
‫ﺖ ﺃﺻﻮﻧُﻪ ﻭﺟﻌﻠﺘﻪ ﰲ َﻣ ﹶﻜﻨّﺔ ﻓﺨﺮﺟﺖ ﻳﻮﻣﹰﺎ ﻟﺒﻌﺾ ﻣﺼﻠﺤ ٍﺔ ﻭﺃﻗﺒﻠﺖ ﺑﻨﱵ ﻫﺬﻩ ﻟﺘﻨﻈﺮ ﺇﻟﻴﻪ‬ ‫ﺡ ﺣﺘﱠﻰ ﺍﺷَﺘ َﺮ ْﻳﺘُﻪُ ﻭﻛﻨ ُ‬
‫ﺃﺑﺮ ْ‬
‫ﻓﻜﺎﻥ ﻫﺬﺍ ﺟﺰﺍﺋِﻲ ﻣﻨﻪ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﺩﻳﻚٌ ﺁﺧﺮ ﺃﻗﺒﻞ ﺇﱃ ﺭﺃﺱ ﺯﻳﺪ ﺑﻦ ﻋﻠﻲ ﺣﺘﱠﻰ ﻭﻃ ﹶﺊ ﰲ ﺫﺅﺍﺑﺘﻪ ﰒﹼ ﺃﻗَﺒ ﹶﻞ ﻳﻨ ﹸﻘ ُﺮ ﺩِﻣﺎﻏﻪ ﻭﻋﻴﻨﻴﻪ ﻓﻘﺎﻝ ﺭﺟﻞ ﻣﻦ‬
‫ﻗﺮﻳﺶ ﳌﻦ ﺣﻀﺮ ﺫﻟﻚ ﻣﻦ ﺍﳋﺪﻡ ‪:‬‬

‫ﻧﻔﻊ ﺍﻟﻜﻠﺐ‬

‫ﻭﺍﻟﻜﻠﺐ ﺇﻥ ﻛﺎﻥ ﻛﻤﺎ ﻳﻘﻮﻝ ﻓﺈﻥﱠ ﻟﻪ ﻳﺪﹰﺍ ﺗﺸﺞﱡ ﻭﺃﺧﺮﻯ ﺗﺄﺳُﻮ ﺑﻞ ﻣﺎ ﻳﺪﻓﹶﻊ ﺍﻟﻠﹼﻪ ﲝﺮﺍﺳﺘﻪ ﻭﳚﻠﺐ ﻣﻦ ﺍﳌﻨﺎﻓﻊ ﺑﺼﻴﺪﻩ‬
‫ﺃﻛﺜ ُﺮ ﻭﺃﻏﻤﺮ ﻭﻫﻮ‬
 ‫ﺸﺞﱡ ﻭﻻ ﻳﺄﺳﻮ‬
‫ﺍﻟﻐﺎﻣﺮ ﻻ ﺍﳌﻐﻤﻮﺭ ﻭﺍﻟﻔﺎﺿﻞ ﻻ ﺍﳌﻔﻀﻮﻝ ﻭﺍﻟﺪﻳﻚ ﻳﻔﻘﺄ ﺍﻟﻌُﻴﻮ ﹶﻥ ﻭﻳﻨﻘﹸﺮ ﺍﻷﺩﻣﻐﺔ ﻭﻳﻘﺘﻞ ﺍﻷﻧﻔﺲ ﻭﻳ ُ‬
‫ﻓﺸﺮﱡﻩ ﺻِﺮﻑ ﻭﺧﲑﻩ ﳑﺰﻭﺝ ﺇﻻﹼ ﺃ ﹾﻥ ﻳﺰﻋﻤﻮﺍ ﺃﻧّﻪ ﳛﺮﺱ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﻓﻴﻜﻮﻥ ﻫﺬﺍ ﻣﻦ ﺍﻟﻘﻮﻝ ﺍﻟﺬﻱ ﳛﺘﺎﺝ ﺇﱃ‬
‫ﺍﻟﱪﻫﺎﻥ ﻭﻣﻦ ﻋﺎﺭﺽ ﻣﻨﺎﻓﻊ ﺍﻟﻜﻼﺏ ﻭﺣﺮﺍﺳﺘَﻬﺎ ﺃﻣﻮﺍ ﹶﻝ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﻠﺼﻮﺹ ﻭﻣﻨ َﻊ ﺍﻟﺴﱢﺒﺎﻉ ﻣﻦ ﺍﳌﺎﺷﻴﺔ ﻭﻣﻮﺿ َﻊ‬
‫ﻧﻔﻊ ﺍﻟﻜﻠﺐ ﰲ ﺍﳌﺰﺍﺭﻉ ﻭﺫﻟﻚ ﻋﻴﺎﻥ ﻭﻧﻔﻌﻪ ﻋﺎﻡﱡ ﻭﺧﻄﺒﻪ ﻋﻈﻴﻢ ﲟﺎ ﻳُﺪﱠﻋَﻰ ﻣﻦ ﺣﺮﺍﺳﺔ ﺍﻟﺪﱢﻳﻜﺔ ﻟﻠﺸﻴﻄﺎﻥ ﱂ ﻳﻜﺎﻳﻞ‬
‫ﻱ‬
‫ﻂ ﻋﻠﻰ ﻣﻌﻨَﻰ ﺍﳌﻘﺎﺑﻠﺔ ﻭ َﺩﻝﱠ ﺑﺬﻟﻚ ﻋﻠﻰ ﺃﻥﱠ ﻣﺒﻠ ﹶﻎ ﺭﺃﻳﹺﻪ ﻻ ﳚﻮﺯ ﺭﺃ َ‬
‫ﻭﱂ ﻳُﻮﺍﺯﹺﻥ ﻭﱂ ﻳَﻌﺮﻑ ﺍﳌﻘﺎﻳﺴﺔ ﻭﻻ ﻭﻗﹶﻒ ﻗ ﱡ‬
‫ﺍﻟﻨﺴﺎﺀ ‪.‬‬

‫ﺍﻟﻌﻮﺍﺀ ﻭﻣﺎ ﻗﻴﻞ ﻣﻦ ﺍﻟﺸﻌﺮ ﻓﻴﻪ‬

‫ﺐ ﻭﺍﻟﻔﺼﻴﻞ ﻭﻗﺎﻝ ﺍﻟﻨﺎﺑﻐﺔ ‪ ) :‬ﺃﱂ ﺃ ُﻙ ﺟﺎﺭَﻛﻢ ﻓﺘﺮﻛﺘﻤﻮﱐ ** ﻟِﻜﻠﱯ ﰲ ﺩﻳﺎﺭﻛ ُﻢ‬ ‫ﻭﻳﻜﻮﻥ ﺍﻟﻌُﻮﺍﺀ ﻟﻠﻜﻠﺐ ﻭﺍﻟﺬﺋ ﹺ‬
‫ﺢ ﹶﺛ ْﻮﺑَﻪ ** ﻟﻴَﺴﻘﹸﻂ ﻋﻨ ُﻪ ﻭﻫﻮ ﺑﺎﻟﺜﱠﻮﺏ ُﻣﻌْﺼ ُﻢ‬
‫ﺢ ﺗَﺴﺘَﻜﺸِﻂ ﺍﻟﺮّﻳ ُ‬
‫ﻋُﻮﺍ ُﺀ ( ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ :‬ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﻭﻣﺴَﺘﻨْﺒ ﹴ‬
‫(‬

‫ﺕ ﻟﻠﻘِﺮَﻯ **‬
‫ﻉ ُﻧﻮّ ُﻡ ( ) ﻓﺠﺎﻭَﺑﻪُ ﻣﺴﺘﺴ ِﻤ ُﻊ ﺍﻟﺼﻮ ِ‬
‫ﺢ ﻛﻠﺐٌ ﺃﻭ ﻟﻴﻔ َﺰ َ‬‫) ﻋَﻮﻯ ﰲ ﺳﻮﺍ ِﺩ ﺍﻟﻠﻴﻞ ﺑﻌ َﺪ ﺍﻋﺘﺴﺎﻓِﻪ ** ﻟﻴﻨَﺒ َ‬
‫ﺠﻢُ ( ﻭﻗﺎﻝ ﺫﻭ‬
‫ﻼ ** ﻳﻜﻠﱢﻤُﻪ ﻣﻦ ﺣﺒﱢ ِﻪ ﻭَﻫﻮَ ﺃﻋ َ‬ ‫ﻒ ﻣُ ﹾﻘﹺﺒ ﹰ‬
‫ﲔ َﻣ ﹾﻄ َﻌﻢُ ( ) َﻳﻜﹶﺎ ُﺩ ﺇﺫﺍ ﻣﺎ ﺃﺑﺼﺮ ﺍﻟﻀﻴ َ‬
‫ﻟﻪ ﻣﻊ ﺇﺗﻴﺎﻥ ﺍﳌﹸﻬﺒﱢ َ‬
‫ﺍﻟﺮﱡﻣﱠﺔ ‪ ) :‬ﺑﻪ ﺍﻟﺬﺋﺐ ﳏﺰﻭﻧﹰﺎ ﻛﺄﻥﱠ ﻋﻮﺍﺀَﻩ ** ﻋﻮﺍ ُﺀ ﻓﺼﻴﻞ ﺁﺧ َﺮ ﺍﻟﻠﻴ ﹺﻞ ﻣُﺤﹶﺜ ﹺﻞ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﻭﻣﻨﻬ ﹴﻞ ﻃﺎﻣﺴﺔ‬
‫ﺐ ﻭﺗَﺰﻗﹸﻮ ﻫﺎﻣُﻪ ( ﻭﻗﺎﻝ ﻋَﻘﻴﻞ ﺑﻦ ﻋُﻠﹼﻔﺔ ﻳﻬﺠﻮ ﺯﺑﱠﺎﻥ ﺑﻦ ﻣﻨﻈﻮﺭ ‪ ) :‬ﻻ ﺑﺎﺭ َﻙ ﺍﻟﻠﹼُﻪ ﰲ ﻗﻮ ﹴﻡ‬ ‫ﺃﻋﻼﻣُﻪ ** ﻳَﻌﻮﹺﻱ ﺑﻪ ﺍﻟﺬ ﹾﺋ ُ‬
‫ﻕ ﺍﳊﺼَﻰ ﺣﻮ ﹶﻝ ﺯﺑّﺎﻥ‬ ‫ﻳﺴﻮﺩﻫ ُﻢ ** ﺫﺋﺐٌ ﻋَﻮﻯ ﻭﻫﻮ ﻣﺸﺪﻭﺩ ﻋﻠﻰ ﻛﹸﻮ ﹺﺭ ( ) ﱂ ﻳﺒ َﻖ ﻣﻦ ﻣﺎﺯ ٍﻥ ﺇﻻﱠ ﺷﺮﺍ ُﺭ ﻫُﻢ ** ﻓﻮ َ‬
‫ﺑ ﹺﻦ ﻣﻨﻈﻮ ﹺﺭ ( ﻭﻗﺎﻝ ﻏﹶﻴﻼﻥ ﺑﻦ ﺳﻠﻤﺔ ‪ ) :‬ﻭﻣﻌﺮﱢﺱ ﺣﲔ ﺍﻟﻌﺸﺎﺀ ﺑﻪ ** ﺍﳊﺒﺲ ﻓﺎﻷﻧﻮﺍﺀ ﻓﺎﻟﻌﻘﻞ ( ) ﻓﺘﺮﻛﺘﻪ ﻳﻌ ﻮﹺﻱ‬
‫ﺡ ﻛﺄﻧّﻪ َﺳﺤْﻞ ( ﻭﻗﺎﻝ ﻣﻐﻠﹼﺲ ﺑﻦ‬
‫ﺑﻘﹶﻔﺮﺗِﻪ ** ﻭﻟﻜﻞﱢ ﺻﺎﺣِﺐ ﻗﻔﺮ ٍﺓ ﺷﻜ ﹸﻞ ( ) ﺑَﺘﻨُﻮﻓ ٍﺔ ﺟﺮﺩﺍ َﺀ ﳚﺰﻋﻬﺎ ** ﹶﻟﺤِﺐ ﻳﻠﻮ ُ‬
‫ﻟﻘﻴﻂ ‪ ) :‬ﻋﻮﻯ ﻣﻨ ُﻬ ُﻢ ﺫﺋﺐٌ ﻓﻄﺮﱠﺏ ﻋﺎﺩﻳﹰﺎ ** ﻋﻠﻰ ﻓﻌﻠﻴﺎﺕ ﻣُﺴْﺘَﺜﹶﺎﺭﹴ ﺳﺨﻴﻤﻬﺎ (‬

‫ﺖ ﺃﺣﺴﺎﺩُﻫﺎ ﻭﳊﻮﻣُﻬﺎ ( ﻭﻗﺎﻝ ﺍﻷﺣﻴﻤِﺮُ ﺍﻟﺴﻌﺪﻱﱡ ‪ :‬ﻋﻮﻯ‬ ‫ﺴ َﻦ ﻣﻦ ﺫﻱ ﻗﺮﺍﺑ ٍﺔ ** ﺩﻣﹰﺎ ُﻫﻠِﺴ ْ‬‫ﺤْ‬‫) ﺇﺫﺍ ُﻫﻦﱠ ﱂ ﻳﻠ َ‬
‫ﺐ ﺇﺫ ﻋﻮﻯ (‬ ‫ﺖ ﺑﺎﻟﺬﺋ ﹺ‬
‫ﺐ ﻓﺎﺳﺘﺄﻧﺴ ُ‬ ‫ﺍﻟﺬﺋ ُ‬
‫ﺖ ﻟﻠﻐﻮﺭ ﺗﺎﻟﻴﺔ‬
‫ﲑ ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﻭﻋﺎ ﹴﻭ ﻋَﻮﻯ ﻭﺍﻟﻠﹼ ْﻴ ﹸﻞ ﻣﺴﺘﺤﻠﺲ ﺍﻟﻨﺪﻯ ** ﻭﻗﺪ َﺯ َﺣ ﹶﻔ ْ‬ ‫ﺕ ﺃﻃ ُ‬
‫ﺕ ﺇﻧﺴﺎﻥ ﻓﻜِﺪ ُ‬ ‫ﻭﺻﻮﱠ َ‬
‫ﺍﻟﻨﱠﺠﹺﻢ ( ﻭﺫﻟﻚ ﺃﻥﹼ ﺍﻟﺮﺟ ﹶﻞ ﺇﺫﺍ ﻛﺎ ﹶﻥ ﺑﺎﻏﻴﹰﺎ ﺃﻭ ﺯﺍﺋﺮﹰﺍ ﺃﻭ ﳑﱠﻦ ﻳﻠﺘﻤِﺲ ﺍﻟﻘﺮَﻯ ﻭﱂ ﻳﺮ ﺑﺎﻟﻠﻴﻞ ﻧَﺎﺭﹰﺍ ﻋﻮﻯ ﻭﻧﺒﺢ ﻟﺘﺠﻴﺒَﻪ‬
‫ﺍﻟﻜﻼﺏ ﻓﻴﻬﺘﺪﻱ ﺑﺬﻟﻚ ﺇﱃ ﻣﻮﺿﻊ ﺍﻟﻨﺎﺱ ‪.‬‬
‫ﺢ ﺑﻌﺪ ﺍﳍ ُﺪﻭﱢ‬
‫ﺢ ﺃﻫ ﹶﻞ ﺍﻟﺜﱠﺮﻯ ﻳَﻠﻤَﺲ ﺍﻟﻘِﺮﻯ ﺇﻟﻴﻨﺎ ﻭﳑﺴﺎﻩ ﻣﻦ ﺍﻷَﺭﺽ ﻧﺎﺯﺡ ) ﻭﻣﺴﺘﻨﺒ ﹴ‬ ‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ :‬ﻭﻣُﺴﺘَﻨﹺﺒ ﹴ‬
‫ﺩﻋﻮﺗُﻪ ** ﻭﻗﺪ ﺣﺎ ﹶﻥ ﻣﻦ ﺳﺎﺭﹺﻱ ﺍﻟﺸﱢﺘﺎ ِﺀ ﻃﺮﻭﻕ ( ﻓﻬﺬﺍ ﻣﻦ ﻋﻮﺍﺀ ﺍﻟﻔﺼﻴﻞ ﻭﺍﻟﺬﺋﺐ ﻭﺍﻟﻜﻠﺐ ‪.‬‬

‫ﻣﺎ ﻗﺎﻟﻮﺍ ﰲ ﺃﻧﺲ ﺍﻟﻜﻠﺐ ﻭﺇﻟﻔﻪ‬

‫ﺴ َﻦ ﺇﻟﻴﻪ ﻗﻮﻝ ﺍﺑﻦ ﺍﻟﻄﹼﺜﺮﻳّﺔ ‪ ) :‬ﻳﺎ‬
‫ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ‪ :‬ﻭﳑّﺎ ﻗﺎﻟﻮﺍ ﰲ ﺃﻧْﺲ ﺍﻟﻜﻠﺐ ﻭﺇﻟﻔﻪ ﻭﺣﺒﱢﻪ ﻷﻫﻠﻪ ﻭﳌﻦ ﺃﺣ َ‬
‫ﻚ ﺑﺎﻟﻀﱡﺤَﻰ ** ﺣﺘﱠﻰ‬ ‫ﺏ ﺃﻫِﻠ ِ‬
‫ﹸﺃﻡﱠ ﻋﻤ ﹴﺮ ﻭ ﺃ ِﳒﺰﹺﻱ ﺍﳌﻮﻋﻮﺩﺍ ** ﻭﺍﺭ َﻋ ْﻲ ﺑﺬﺍ ِﻙ ﺃﻣﺎﻧ ﹰﺔ ﻭ ُﻋﻬُﻮﺩﺍ ( ) ﻭﻟﻘﺪ ﻃﺮﻗﹾﺖ ﻛﻼ َ‬
‫ﺕ ﺃﺫﺭُﻋﹰﺎ ﻭﺧﺪﻭﺩﺍ ( ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) :‬ﻟﻮ‬ ‫ﺡ ﺑﻨﺎ ** ﻣﺘﻮﺳﱢﺪﺍ ٍ‬
‫ﺏ ﻣِﻦ ﻓﺮ ﹴ‬
‫ﺖ ُﻋﻘﹸﻮ َﺭ ُﻫﻦﱠ ُﺭﻗﹸﻮﺩﺍ ( ) ﻳﻀ ﹺﺮْﺑ َﻦ ﺑﺎﻷﺫﻧﺎ ﹺ‬
‫ﺗﺮﻛ ُ‬
‫ﻚ ﻳﻔﻌﻤﲏ **‬ ‫ﺢ ﺍﳌِﺴ ِ‬
‫ﺖ ﻭﺭﹺﻳ ُ‬
‫ﺐ ﺃﻧﱢﻲ ﺻﺎﺣﺐ ﺍﻟﺪﱠﺍ ﹺﺭ ( ) ﻟﻜ ْﻦ ﺃﺗﻴ ُ‬
‫ﲪﻞﹸ ﲬﺮﹰﺍ ﻳﻮ َﻡ ﺯﺭﺗُﻜﻢ ** ﱂ ﻳُﻨﻜِﺮ ﺍﻟﻜﻠ ُ‬
‫ﺖﺃِ‬ ‫ﹸﻛ ْﻨ ُ‬
‫ﱪ ﺍﻟ َﻮ ْﺭﺩُ ﺃﹸﺫﻛﻴﻪ ﻋﻠﻰ ﺍﻟﻨﺎﺭ ( ) ﻓﺄﻧﻜﺮ ﺍﻟﻜﻠﺐ ﺭﳛﻲ ﺣﲔ ﺃﺑﺼﺮﱐ ** ﻭﻛﺎﻥ ﻳﻌﺮﻑ ﺭﻳﺢ ﺍﻟﺰﱢﻕﱢ ﻭﺍﻟﻘﺎﺭ (‬ ‫ﻭﺍﻟﻌﻨ ُ‬
‫ﺸﻤْﺨﻲ ‪:‬‬‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻄﹼﻤَﺤﺎﻥ ﺍﻟﻘﻴﲏّ ﰲ ﺍﻹﻟﻒ ﻭﻫﻮ ﳝﺪﺡ ﻣﺎﻟﻚ ﺑﻦ ﲪﺎﺭ ﺍﻟ َ‬

‫ﺖ ﻛﻼﺑُﻬ ُﻢ ﺛﻴﺎﰊ ** ﻛﺄﻧﱢﻲ ﻣﻨﻬ ُﻢ‬

‫ﺱ ﻭﺑُ ْﺰ ﹺﻝ ( ) ﻭﻗﺪ ﻋ َﺮ ﹶﻓ ْ‬
‫ﺽ ** ﻋِﻈﺎ ﹴﻡ ﹺﺟﻠﱠ ٍﺔ ﺳُﺪُ ﹴ‬
‫) ﻓﻤﺎ ﺃﻧﺎ ﻭﺍﻟﺒﻜﺎ َﺭﹸﺓ ﻣﻦ ﳐﺎ ﹴ‬
‫ﻉ ﻭﺃﺻ ﹺﻞ ( ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ﰲ ﹶﺃﻧَﺲ‬ ‫ﺖ ﻣِﻦ ﻓﺮ ﹴ‬‫ﺦ ﺯﹺﻧَﺎﺩٌ ** ﳍﺎ ﻣﺎ ﺷﺌ َ‬ ‫ﺖ ﺑﻚ ﻣﻦ ﺑﲏ َﺷ ْﻤ ﹴ‬‫ﺖ ﺃﻫﻠﻲ ( ) ﹶﳕ ْ‬
‫ﻭﻧﺴﻴ ُ‬
‫ﻕ ﺍﻟﻌِﺸﺎ ﹺﺭ ﻭ َﺭ ْﻋﻴﹺﻬﺎ ** ﻭﻟﻜ ْﻦ ﺑَﺘ ﹾﻠﻘﹶﺎ ﹺﻡ ﺍﻟﺜﱠﺮﹺﻳ ِﺪ ﺭﻓﻴ ُﻖ ( ) َﺳﻨﹺﻴﺪ ﻳ ﹶﻈ ﱡﻞ‬
‫ﻼ ‪ ) :‬ﻋﻨﻴﻒ ﺑَﺘﺴْﻮﺍ ﹺ‬‫ﺍﻟﻜﻼﺏ ﻭﺇﻟﻔﻬﺎ ﻳﺬﻛﺮ ﺭﺟ ﹰ‬
‫ﺸﻤﱡﻪ **‬
‫ﺙ ﻭﺍﻟﻜﻼﺏ َﺗ َ‬ ‫ﻀ ﹾﻎ ﺛﹶﻮﺑَﻪ ** ﻟﻪ ﰲ ﺩﻳﺎ ﹺﺭ ﺍﻟﻐﺎﻧﻴﺎﺕ ﹶﻃﺮﹺﻳﻖ ( ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) :‬ﺑﺎﺕ ﺍﳊﻮﻳﺮ ﹸ‬ ‫ﺍﻟﻜﻠﺐ ﳝ َ‬
‫ﺏ ﺍﳊﻲ ﺣﺘﱠﻰ ﺃﻟِﻔﻨَﲏ ** ﻭﻣُﺪﱠﺕ ﻧُﺴﻮﺝ‬ ‫ﺾ ﻛﺎﳍﻼﻝ ﻋﻠﻰ ﺍﻟﻄﱠﻮَﻯ ( ﻭﻗﺎﻝ ﺫﻭ ﺍﻟﺮﻣﺔ ‪ ) :‬ﺭﺃﺗﲏ ﻛﻼ ُ‬ ‫ﻭﺳَﺮﺕ ﺑﺄﺑﻴ َ‬
‫ﱪ ﺍ ْﺑ ﹺﻦ ﻣﺎﺭﻳ ﹶﺔ ﺍﻟﻜﺮ ﹺﱘ‬
‫ﱪ ﺃﺑﻴﻬ ُﻢ ** ﻗ ﹺ‬ ‫ﺍﻟﻌﻨﻜﺒﻮﺕ ﻋﻠﻰ ﺭﺣﻠﻲ ( ﻭﻗﺎﻝ ﺣﺴﱠﺎﻥ ﺑﻦ ﺛﺎﺑﺖ ‪ ) :‬ﺃﻭﻻﺩ َﺟ ﹾﻔَﻨ ﹶﺔ ﺣﻮ ﹶﻝ ﻗ ﹺ‬
‫ﺸ ْﻮ ﹶﻥ ﺣﺘﱠﻰ ﻣﺎ َﺗ ﹺﻬﺰﱡ ﻛﻼﻬﺑﻢ‬
‫ﻑ ﻣﻦ ﺍﻟﻄﱠﺮﺍ ﹺﺯ ﺍ َﻷ ﻭﱠ ﹺﻝ ( ) ﻳُﻐ َ‬
‫ﻀ ﹺﻞ ( ) ﺑﹺﻴﺾ ﺍﻟﻮﺟﻮِﻩ ﻧﻘﻴﱠﺔﹲ ﺣُﺠﺰﺍﺗُﻬ ْﻢ ** ﺷﻢﱡ ﺍﻷﻧُﻮ ِ‬ ‫ﺍﳌﹸ ﹾﻔ ِ‬
‫ﺖ ﺍﻟﻌُﻔﺎ ﹶﺓ‬
‫ﺡ ( ) ﻛﻔﻴ َ‬‫ﺕ ﺑﻴﺘﻚ ﰲ ﻣَﻌﻠ ﹴﻢ ** َﺭﺣِﻴﺐ ﺍ ﹶﳌﺒَﺎﺀ ِﺓ ﻭﺍﳌﺴْﺮ ﹺ‬ ‫** ﻻ َﻳﺴَﺄﻟﻮ ﹶﻥ ﻋﻦ ﺍﻟﺴّﻮﺍ ِﺩ ﺍﳌﻘﹺﺒ ﹺﻞ ( ) ﻭﺑﻮﱠﺃ ِ‬
‫ﺢ(‬ ‫ﺢ ﺍﻟﻜﻼﺏ ﳌﺴَﺘ ْﻨﹺﺒ ﹺ‬ ‫ﺏ ﺍﻟ ِﻘﺮَﻯ ** ﻭَﻧ ْﺒ َ‬
‫ﻼ َ‬‫ِﻃ ﹶ‬

‫ﺖ ﻋﻠﻰ ﺍﻟﺸﺮﻙ‬
‫ﺖ ﰲ ﻧﻔﻖ ﺯﺍﺋ ﹴﻎ ** ﻟﻜﹸْﻨ َ‬
‫ﺢ ( ) ﻭﻟﻮ ﻛْﻨ َ‬
‫) َﺗﺮَﻯ َﺩﻋْﺲ ﺁﺛﹶﺎ ﹺﺭ ﺗﻠﻚ ﺍﳌﻄﻲﱢ ** ﺃﺧﺎﺩِﻳ َﺪ ﻛﺎﻟﻠﱠﻘﻢ ﺍﻷﻓَﻴ ﹺ‬
‫ﺍﻷﻭﺿَﺢ ( ﻭﰲ ﻣﺜﻞ ﺫﻟﻚ ﻭﻟﻴﺲ ﰲ ﺫﻛﺮ ﺇﻟﻒ ﺍﻟﻜﻼﺏ ﻭﻟ ِﻜﻨﱠﻪ ﳑﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﳎﻤﻮﻋﹰﺎ ﺇﱃ ﻫﺬﻩ ﺍﻷﺷﻌﺎﺭ‬
‫ﻑ‬
‫ﺸ ﹺﺮ ِ‬
‫ﺕ ﻣُﻨﺘﻮﺍ َﻙ ﻭﻟﻜ ْﻦ ** ﰲ ﺫﹸﺭَﻯ ﻣُ ْ‬ ‫ﻭﺑﻚ ﺇﱃ ﺫﻟﻚ ﺣﺎﺟﺔ ﺷﺪﻳﺪﺓ ﻗﺎﻝ ﺃﻣﻴﱠ ﹸﺔ ﺑ ُﻦ ﺃﰊ ﺍﻟﺼﱠﻠﹾﺖ ‪ ) :‬ﻻ ﺍﻟﻐﻴﺎﺑﺎ ُ‬
‫ﲑ‬
‫ﺱ ﻓﻤﺎ ﻳﻨَﺒﺤُﻬُ ْﻢ ** ِﻣ ْﻦ ﺃﺳﻴﻒ ﻳﺒﺘﻐﻲ ﺍﳋ َ‬ ‫ﻒ ﺍﻟﻨﺎ َ‬
‫ﺍﻟﻘﹸﺼﻮ ﹺﺭ ﺫﺭَﺍﻛﺎ ( ﻭﻗﺎﻝ ﺍﻟﺒﺰﱠﺍﺭ ﺍﳊﻠﱢﻲّ ﰲ ﺍﳌﻌﲎ ﺍﻷﻭﻝ ‪ ) :‬ﺃِﻟ َ‬
‫ﲔ ﺃﺑﻮﺍﻬﺑﻢ **‬‫ﻭ ُﺣﺮّ ( ﻭﻗﺎﻝ ﻋِﻤﺮﺍﻥ ﺑﻦ ﻋﺼﺎﻡ ‪ِ ) :‬ﻟ َﻌ ْﺒ ِﺪ ﺍﻟﻌﺰﹺﻳ ﹺﺰ ﻋﻠﻰ ﹶﻗ ْﻮﻣِﻪ ** ﻭﻏﹶﲑ ِﻫﻢُ ِﻣَﻨ ٌﻦ ﻏﹶﺎ ِﻣ َﺮ ْﻩ ( ) ﻓﺒﺎﺑﻚ ﺃﻟ ُ‬
‫ﻭﺩﺍﺭُﻙ ﺁﻫﻠﺔﹲ ﻋﺎﻣﺮ ْﻩ ( ) ﻭﻛﻠﺒُﻚ ﺁﻧﺲ ﺑﺎﳌﻌﺘﻔِﲔ ** ﻣﻦ ﺍ ُﻷﻡﱢ ﺑﺎﺑﻨﺘﻬﺎ ﺍﻟﺰﱠﺍﺋﺮ ْﻩ ( ) ﻭﻛﻔﱡﻚ ﺣﲔ ﺗﺮﻯ ﺍﻟﺴﺎﺋﻠﻲ ** ﻥ‬
‫ﺃﻧﺪَﻯ ﻣﻦ ﺍﻟﻠﱠﻴﻠ ِﺔ ﺍﳌﺎﻃﺮ ْﻩ ( ﻭﻗﺎﻝ ﻫﻼﻝ ﺑﻦ ﺧﺜﻌﻢ ‪ ) :‬ﺇﻧﱢﻲ ﹶﻟ َﻌﻒﱞ ﻋﻦ ﺯﻳﺎﺭﺓ ﺟﺎﺭَﰐ ** ﻭﺇﻧﱢﻲ ﻟﹶﻤﺸْﻨﻮﺀٌ ﺇﱄﹼ ﺍﻏﺘﻴﺎﺑُﻬﺎ (‬

‫ﺚ ِﺳﺮﱢﻫﺎ ** ﻭﻻ‬ ‫ﺲ ﺇﱄﱠ ﻛﻼﺑُﻬﺎ ( ) ﻭﻣﺎ ﺃﻧَﺎ ﺑﺎﻟﺪﱠﺍﺭﹺﻱ ﺃﹶﺣﺎﺩﻳ ﹶ‬

‫ﺏ ﻋﻨﻬﺎ ﺑﻌﻠﻬﺎ ﱂ ﺃﻛ ْﻦ ﳍﺎ ** ﺯَﺅﻭﺭﹰﺍ ﻭﱂ ﺗﺄَﻧ ْ‬ ‫) ﺇﺫﺍ ﻏﺎ َ‬
‫ﺏ ﺍﻟﺒﻄ ﹺﻦ ﻳﻜﻔﻴﻚ ﻣﻠﺆُﻩ ** ﻭﻳَﻜﻔﻴﻚ ﺳﻮﺀَﺍﺕ ﺍﻷﻣﻮﺭ ﺍﺟﺘﻨﺎﺑُﻬﺎ ( ﻭﻗﺎﻝ‬ ‫ﻋﺎﻟِﻢ ِﻣ ْﻦ ﺃﻱﱢ ﺣﻮ ٍﻙ ﺛِﻴﺎﺑُﻬﺎ ( ) ﻭﺇﻥﹼ ِﻗﺮَﺍ َ‬
‫ﺣﺎﰎ ﺍﻟﻄﺎﺋﻲ ﻭﻫﻮ ﺣﺎﰎ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﻭﻳﻜﲎ ﺃﺑﺎ َﺳﻔﱠﺎﻧﺔ ﻭﻛﺎﻥ ﺃﺳﺮﻩ ﺛﻮﺏ ﺍﺑﻦ ﺷَﺤﻤﺔ ﺍﻟﻌﻨﱪﻱّ ﻣُﺠﲑ ﺍﻟﻄﲑ ‪ ) :‬ﺇﺫﺍ‬
‫ﺐ َﻋﻘﹸﻮﺭُﻫﺎ ( ) ﻓﺈﻧﱢﻲ ﺟﺒﺎ ﹸﻥ ﺍﻟﻜﻠﺐ ﺑﻴﱵ ﻣﻮﻃﱠﺄﹲ **‬
‫ﻒ ﺍﻟﻐﺮﻳ ﹺ‬
‫ﺕ ﻛﻼﺑُﻪ ** ﻭ َﺷﻖﱠ ﻋﻠﻰ ﺍﻟﻀﱠﻴ ِ‬
‫ﻣﺎ ﲞﻴ ﹸﻞ ﺍﻟﻨﱠﺎﺱ َﻫﺮﱠ ْ‬
‫ﺲ َﺷﺢﱠ ﺿﻤﲑُﻫﺎ ( ) ﻭﻟﻜﻦ ﻛﻼﰊ ﻗﺪ ﺃﹸﻗِﺮﱠﺕ ﻭ ُﻋ ﻮﱢﺩﺕ ** ﻗﻠﻴﻞ ﻋﻠﻰ ﻣَﻦ ﻳﻌﺘﺮﻳﻬﺎ ﻫَﺮﻳﺮُﻫﺎ (‬ ‫ﺟَﻮﺍﺩ ﺇﺫﺍ ﻣﺎ ﺍﻟﻨﱠﻔ ُ‬

‫ﻫﺠﻮ ﺍﻟﻨﺎﺱ ﻬﺑﺠﻮ ﻛﻼﻬﺑﻢ‬

 ‫ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ‪ :‬ﺇﻥﹼ ﻛﺜﲑﹰﺍ ﻣﻦ ﻫﺠﺎ ِﺀ ﺍﻟﻜﻠﺐ ﻟﻴﺲ ﻳﺮﺍﺩ ﺑﻪ ﺍﻟﻜﻠﺐ ﻭﺇﻧﱠﻤﺎ ﻳﺮﺍﺩ ﺑﻪ ِﻫﺠَﺎ ُﺀ ﺭﺟ ﹴﻞ ﻓﻴﺠﻌﻞ‬
‫ﺱ ﺑﻪ ) ﻣِﻦ ﺩﻭ ِﻥ ﺳَﻴﺒﻚ ﻟﻮ ﹸﻥ ﻟﻴﻞ‬‫ﺍﻟﻜﻠﺐ ﻭُﺻﻠﹰﺔ ﰲ ﺍﻟﻜﻼﻡ ﻟﻴﺒﻠﻎ ﻣﺎ ﻳﺮﻳ ُﺪ ﻣﻦ ﺷﺘﻤﻪ ﻭﻫﺬﺍ ﺃﻳﻀﹰﺎ ﳑﺎ ﻳﺮﺗﻔﻖ ﺍﻟﻨﺎ ُ‬
‫ﻒ ﻗﻮﻣِﻚ ﻻﺋﻢ ﻻ ﻳَﺤ َﻤﺪُ (‬ ‫ﻣﻈﻠ ﹴﻢ ** ﻭﺣَﻔﻴﻒ ﻧﺎﻓﺠ ٍﺔ ﻭﻛﻠﺐ ﻣُﻮ َﺳﺪُ ( ) ﻭﺃﺧﻮ َﻙ ﳏﺘﻤﻞ ﻋﻠﻴﻚ ﺿﻐﻴﻨﺔ ** ﻭ ُﻣﺴِﻴ ُ‬

‫ﻚ‬
‫ﻒ ِﻋ ْﻨ َﺪ َﻙ ﻣﺜ ﹸﻞ ﺃﺳﻮ َﺩ ﺳﺎﱁ ** ﻻ ﺑ ﹾﻞ ﺃﺣﺒﱡﻬﻤﺎ ﺇﻟﻴﻚ ﺍﻷَﺳﻮﺩُ ( ﻓﻬﺬﺍ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ :‬ﻭﻣﺎ ﻳ ُ‬ ‫) ﻭﺍﻟﻀّﻴ ُ‬
‫ﺡ ﺍﻟﻜﻠﺐ ﺑﺎﳉﱭ ﻭﺇﻧﱠﻤﺎ ﺃﺭﺍﺩ ﻧﻔﺴﻪ ﺣﲔ ﻗﺎﻝ ‪:‬‬ ‫ﺐ َﻣﻬْﺰﻭﻝﹸ ﺍﻟﻔﺼﻴ ﹺﻞ ﻓﻬﻮ ﱂ ﻳﺮ ْﺩ ﻣﺪ َ‬
‫ﺐ ﻓﺈﻧﱢﻲ َﺟﺒَﺎ ﹸﻥ ﺍﻟﻜﻠ ﹺ‬
‫ﰲﱠ ﻣِﻦ ﻋﻴ ﹴ‬
‫ﺐ ﺇﳕﺎ ﺃﺳﺮَﻩ ﺃﻫﻠﹸﻪ ﻓﺈﻧﱠﻤﺎ ﺍﻟﻠ ﻮْﻡ ﻋﻠﻰ ﻣﻦ ﺃﺳﺮَﻩ ﻭﺇﳕﺎ ﻫﺬﺍ ﺍﻟﻀﱠﺮﺏ‬
‫ﻭﺣﻔﻴﻒ ﻧﺎﻓﺠﺔ ﻭﻛﻠﺐ ﻣﻮﺳﺪ ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻜﻠ ُ‬
‫ﻑ ﻛﻠﺒﻬ ُﻢ ** ﻗﺎﻟﻮﺍ ُﻷﻣﱢﻬ ُﻢ ﺑُﻮﱄ ﻋﻠﻰ ﺍﻟﻨﱠﺎ ﹺﺭ ( ﻭﻣﻌﻠﻮﻡ ﺃﻥﹼ ﻫﺬﺍ ﻻ ﻳﻜﻮﻥ ﻭﻟﻜﻦ‬
‫ﺢ ﺍﻷَﺿﻴﺎ ُ‬
‫ﻛﻘﻮﻟﻪ ‪ ) :‬ﻗﻮﻡ ﺇﺫﺍ ﺍﺳﺘﻨَﺒ َ‬
‫ﺣﻘﱠﺮ ﺃﻣﺮﻫﻢ ﻭﺻﻐﱠﺮﻫﻢ ‪.‬‬
‫ﺖ ﹶﻓ َﺪﻟﱠ ْﺘﻪُ ﻋﻠﻲّ ﻛﻼﰊ ( ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﻬﻴﺔ ‪ ) :‬ﺟﻠﹶﺒﻨﺎ ﺍﳋﻴ ﹶﻞ‬
‫ﺤ ْ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ َﻫﺮْﻣﺔ ‪ ) :‬ﻭﺇﺫﺍ ﺗﻨ ﻮﱠ َﺭ ﻃﺎﺭﹺﻕ ﻣﺴﺘﻨﺒﹺﺢ ** ﻧﺒ َ‬
‫ﺵ ﻛﻠﺒُﻬﻢ ﻛﻠﺒﹰﺎ ﻋَﻘﻮﺭﺍ‬‫ﻚ ﻛﻠﺒُﻬﻢ ﻟﻴﻔﻴﻖ ﺣﺘﱠﻰ ** ﻳُﻬﺎ ﹺﺭ َ‬
‫ﻣﻦ ﺷُﻌَﺒَﻰ ﺗَﺸَﻜﱠﻰ ** ﺣﻮﺍ ِﻓﺮَﻫﺎ ﺍﻟﺪﻭﺍﺑ َﺮ ﻭﺍﻟﻨﱡﺴﻮﺭﺍ ( ) ﻭﱂ ﻳ ُ‬
‫( ﻭﻣﻌﻠﻮﻡ ﺃﻥﱠ ﻫﺬﺍ ﻻ ﻳﻜﻮﻥ ﺇﳕﺎ ﻫﻮ ﻣﺜﻞ ﻭﻗﺎﻝ ﺃﻋﺮﺍﰊّ ‪:‬‬

‫ﺐ ﺍﻟﻜﺮ ﹺﱘ ﻧﺒﺎﺣُﻪ ** ﻛﺮﹺﻳﻪٌ ﺇﱃ‬

‫ﺨﻔﱠﺮُ ( ) ﺣﺒﻴﺐٌ ﺇﱃ ﻛﻠ ﹺ‬
‫ﺐ ﺍﺠﻤﻟ َﺪ ﻓﹸﺮﺻ ﹰﺔ ** ﺇﱃ ﺃﻫﻠﻪ ﺃﻭ ِﺫﻣﱠ ﹰﺔ ﻻ ﺗُ َ‬
‫) ﺃﺧﻮ ﺛﻘ ٍﺔ ﹶﻗ ْﺪ ﳛﺴ ُ‬
‫ﺏ ﺍﳊﻲﱢ ﻳﺘَﺒﻌُﻬﺎ ** ﺷَﺤﻢٌ َﻳ ﹺﺰﻑﱡ ﺑﻪ ﺍﻟﺪﺍﻋِﻲ‬ ‫ﺼﺮُ ( ﻭﻗﺎﻝ ﺍﺑﻦ َﻫﺮْﻣﺔ ‪ ) :‬ﻭﻓﺮﺣﺔ ﻣﻦ ﻛﻼ ﹺ‬ ‫ﺐ ﺃﺑ َ‬
‫ﺍﻟﻜﻮﻣﺎ ِﺀ ﻭﺍﻟﻜﻠ ُ‬
‫ﺐ‬
‫ﺢ ﺇﻧﱠﻤﺎ ﺍﻟﻜﻠ ُ‬
‫ﺐ َﻳ ْﻨَﺒ ْ‬
‫ﻉ ﺍﻟﻜﻠ َ‬
‫ﺠ ْﻤﻨَﺎ ﻋﻠﻴﻪ ﻭﻫﻮ ﻳَﻜ َﻌﻢُ ﻛﻠﺒَﻪ ** َﺩ ﹺ‬‫ﻭﺗَﺮﻋِﻴﺐُ ( ﻓﻬﺬﺍ ﻗﻮﻝ ﻫﺆﻻ ِﺀ ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪َ ) :‬ﻫ َ‬
‫ﺐ ﺍﳊﻲﱢ ﻣِﻦ ﺧَﺸﻴ ِﺔ ﺍﻟﻘِﺮﻯ ** ﻭﻧﺎﺭُ َﻙ ﻛﺎﻟ َﻌﺬﹾﺭﺍ ِﺀ ِﻣ ْﻦ ﺩُﻭﻬﻧﺎ ِﺳ ْﺘﺮُ ( ﻭﻗﺎﻝ‬
‫ﺢ ( ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) :‬ﻭَﺗ ﹾﻜﻌَﻢ ﻛﻠ َ‬ ‫ﻧﺎﺑ ُ‬
‫ﺖ ﺍﻟﻜﻼﺑﺎ ( ﻓﺎﻟﻜﻠﺐ ﻣﺮﱠ ﹰﺓ ﻣﻜﻌﻮﻡ‬ ‫ﺃﻋﺸﻰ ﺑﲏ ﺗﻐﻠﺐ ‪ ) :‬ﺇﺫﺍ ﺍﺣﺘﻠﱠﺖ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﻋﻤﺮﻭ ** ﻋﻠﻰ ﺍﻷﻃﻮﺍﺀ َﺧﻨﱠ ﹶﻘ ِ‬
‫ﻭﻣﺮّﺓ ﳐﻨﻮﻕ ﻭﻣﺮّﺓ ﻣُﻮﺳَﺪ ﻭﳏﺮﱠﺵ ﻭﻣﺮ ﹰﺓ ﳚﻌﻠﻪ ﺟﺒﺎﻧﹰﺎ ﻭﻣﺮّ ﹰﺓ ﻭﺛﹼﺎﺑﹰﺎ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺮﺍﻋﻲ ﰲ ﺍﳊﻄﻴﺌﺔ ‪ ) :‬ﻭﻗﻌﻨﺎ ﺇﻟﻴﻪ ﻭﻫﻮ‬
‫ﺢ ( ﻭﻗﺎﻝ ﺃﻋﺸﻰ ﺑﲏ ﺗﻐﻠﺐ ‪:‬‬ ‫ﺐ ﻧﺎﺑ ُ‬
‫ﺢ ﺇﻧﱠﻤﺎ ﺍﻟﻜﻠ ُ‬
‫ﺐ ﻳﻨَﺒ ْ‬
‫ﳜﻨ ُﻖ ﻛﻠﺒَﻪ ** ﺩَﻉ ﺍﻟﻜﻠ َ‬

‫ﺢ ( ﻭﻗﺎﻝ ﺍﻟﻔﺮﺯﺩﻕ ‪ :‬ﻭﻻ ﺗﻨﺰﻉ ﺍﻷﺿﻴﺎﻑ ﺇﻻﹼ‬ ‫ﺚ ﻗﺮﹺﻳﺘَﻪ ** ﺃﻻ ﻛ ﱡﻞ َﻋﺒْﺴﻲﱟ ﻋﻠﻰ ﺍﻟﺰﺍ ِﺩ ﻧﺎﺑ ُ‬
‫ﺖ ﻋﻠﻰ ﺯﺍ ٍﺩ ﺧﺒﻴ ٍ‬ ‫) ﺑ ﹶﻜ ْﻴ َ‬
‫ﺢ ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ :‬ﺃﻻ‬
‫ﺐ ﻧﺎﺑ ُ‬
‫ﺢ ﺇﻧﱠﻤﺎ ﺍﻟﻜﻠ ُ‬‫ﺐ ﻳﻨَﺒ ْ‬
‫ﺐ ﺃﻭﻗﺪﺍ ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ :‬ﺩَﻉ ﺍﻟﻜﻠ َ‬ ‫ﺢ ﺍﻟﻜﻠ ُ‬ ‫ﺇﱃ ﻓﺘًﻰ ﺇﺫﺍ ﻣﺎ ﺃﺑَﻰ ﺃﻥ ﻳﻨَﺒ َ‬
‫ﺐ ﺃﻭ ﹶﻗﺪَﺍ (‬‫ﺢ ﺍﻟﻜﻠ ُ‬‫ﺢ ﻭﻗﺎﻝ ﺍﻟﻔﺮﺯﺩﻕ ‪ :‬ﺇﺫﺍ ﻣﺎ ﺃﰉ ﺃﻥ ﻳﻨَﺒ َ‬ ‫ﻚ ﻧﺎﺑ ُ‬‫ﺐ ﻻ ﺃﺑﺎ ﹶﻟ َ‬
‫ﻛ ﱡﻞ ﻛﻠ ﹴ‬
‫ﻭﻣﱴ ﺻﺎﺭ ﺍﻟﻜﻠﺐ ﻳﺄﰉ ﺍﻟﻨﺒﺎﺡ ﻓﻬﺬﹶﺍ ﻋﻠﻰ ﺃﻧّﻬﻢ ﻳﺘﺸﻔﹼﻮﻥ ﺑﺬﻛﺮ ﺍﻟﻜﻠﺐ ﻭﻳﺮَﺗ ِﻔﻘﹸﻮ ﹶﻥ ﺑﻪ ﻻ ﻋﻠﻰ ﺃﻥﹼ ﻫﺬﺍ ﺍﻷﻣ َﺮ ﺍﻟﺬﻱ‬
‫ﺫﻛﺮﻭﻩ ﻗﺪ ﻛﺎ ﹶﻥ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ‪ :‬ﻭﻗﺎﻝ ﺍﻵﺧﺮ ﻭﻫﻮ ﺟﺮﻳﺮ ‪:‬‬

‫ﺻ ْﻮﺑَﻪ ** ﻭَﻳ ْﻨﻈﹸﺮُ‬

‫ﺕ ﻳُﻤﻨﱢﻴﻨَﺎ ﺍﻟﺮﺑﻴ َﻊ ﻭ َ‬
‫ﻀﺐﱢ ﺍﻟﻌَﺮﺍ ِﺩ َﺧ ﹾﻄ ﻮُﻩ ﻣﺘﻘﺎ ﹺﺭﺏُ ( ) ﻓﺒﺎ َ‬
‫ﺏ ﺁﺧ َﺮ ﺍﻟﻠﱠﻴ ﹺﻞ ﻭَﻃ ﺆُﻩ ** ﻛ َ‬
‫) ﻳُﺜﲑ ﺍﻟﻜﻼ َ‬
‫ﺏ ﺧﻄﻮﻩ ﻭﺇﺧﻔﺎ َﺀ ﺣﺮﻛﺘﻪ ﻭﺃﻧﱠﻪ ﻣﻊ ﺫﻟﻚ ﻗﺪ ﺃﺛﺎﺭ ﺍﻟﻜﻼﺏ ﻣﻦ ﺁﺧﺮ ﺍﻟﻠﻴﻞ‬ ‫ﻣﻦ ﹸﻟﻘﱠﺎﻋ ٍﺔ ﻭﻫﻮ ﻛﺎﺫﺏ ( ﻓﺬﻛﺮ ﺗﻘﺎﺭُ َ‬
‫ﻭﺫﻟﻚ ﻭﻗﺖ ﻧﻮﻣﻬﺎ ﻭﺭﺍﺣﺘﻬﺎ ﻭﻫﺬﺍ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﺗﻴﻘﱡﻈﻬﺎ ﻭ ِﺩﻗﱠﺔ ﺣﺴﱢﻬﺎ ‪.‬‬
‫ﻭﻓﻴﻤﺎ ﺫﻛﺮﻭﺍ ﻣِﻦ ﺣﺎﻟﺔ ﺍﻟﻜﻠﺐ ﻟﺴﺒﺐ ﺍﻟﻘﺮﻯ ﻣﻦ ﺍﻟﱪﺩ ﻭﺍﻟﺬﻱ ﻳﻠﻘﻰ ﻭﻛﻴﻒ ﺍﻟﺸﺄﻥ ﰲ ﺫﻟﻚ ﻗﺎﻝ ﺃﻋﺸﻰ ﺑﺎﻫﻠﺔ‬
‫ﺠﺮُ (‬
‫ﺐ ُﻣ ْﺒَﻴﺾﱡ ﺍﻟﺼﱠﻘِﻴ ﹺﻊ ﹺﺑ ِﻪ ** ﻭﺃﹶﳉﺄ ﺍﳊﻲﱠ ﻣﻦ ﺗﻨﻔﺎﺣﻪ ﺍﳊﹸ َ‬
‫ﺤ َﺮ ﺍﻟﻜﻠ َ‬
‫‪ ) :‬ﻭﺃ ْﺟ َ‬
 ‫ﺕ ( ﻭﻗﺎﻝ ﺍﺑﻦ َﻫﺮْﻣﺔ ‪ ) :‬ﻭﺳﻞ‬ ‫ﺝ ﻻ ﺧُﻮ ﹴﺭ ﻭﻻ ﹶﻗﻔِﺮﺍ ِ‬ ‫ﺐ ﺍﻟﺼﱠﻘِﻴ ُﻊ ﺍﺗﱠ ﹶﻘ ْﻴﻨَﻪ ** ﺑﺄﺛﺒﺎ ﹺ‬
‫ﻭﻗﺎﻝ ﺍﳊﻄﻴﺌﺔ ‪ ) :‬ﺇﺫﺍ ﺃﺟْﺤﺮ ﺍﻟﻜﻠ َ‬
‫ﺢ ﺍﻟﻜﻞ ** ﺏ ﻭﺭﺍ َﺀ ﺍﻟ ﹸﻜﺴُﻮ ﹺﺭ‬ ‫ﺍﳉﺎ َﺭ ﻭﺍﳌﻌﺼﱢﺐ ﻭﺍﻷﺽ ** ﻳﺎﻑ َﻭ ﻫْﻨﹰﺎ ﺇﺫﺍ ﲢﺒﱠ ﻮْﺍ ﻟﺪﻳّﺎ ( ) ﻛﹶﻴﻒ َﻳﻠﹾﻘ ْﻮﻧَﲏ ﺇﺫﺍ ﻧَﺒ َ‬
‫ﺙ **‬
‫ﺏ ﻓﻠﻢ ﻳَﻘ ﹺﺮ ﺃﺻﻔ َﺮ ﺍﳊﻲّ ﺭﻳّﺎ ( ) ﱂ َﺗ ﹸﻜ ْﻦ ﺧﺎﺭﺟﻴﱠ ﹰﺔ ﻣﻦ ﺗﺮﺍ ٍ‬ ‫ﺐ ﺍ ﹾﻟ ُﻤﹺﺒﺲﱡ ﺇﱃ ﺍﻟﻨﱠﺎ ** ﹺ‬ ‫َﻧﺒْﺤﹰﺎ َﺧ ِﻔﻴّﺎ ( ) ﻭﻣَﺸَﻰ ﺍﳊﺎﻟ ُ‬
‫ﺖ ﻓﻴﻪ ﺍﻟﻌﺒﲑﺍ ( ) ﻭﺗﺴﺨﻦ ﻟﻴﻠﹶﺔ‬ ‫ﻒ َﺭﻗﺮﻗ َ‬‫ﺱ ﰲ ﺍﻟﺼﱠ ْﻴ ِ‬
‫ﺖ ﺫﺍ َﻙ ﻋَﻠﻴﱠﺎ ( ) ﻭﺗَﱪُﺩ َﺑ ْﺮ َﺩ ﺭﹺﺩﺍ ِﺀ ﺍﻟﻌَﺮﻭ ** ﹺ‬
‫ﺙ ﺑﻞ َﻭﺭﹺﺛ ُ‬
‫ﺣﺎﺩ ٍ‬
‫ﺙ ﺟﺎ ﹺﺯﺭُﻫﺎ ** ﳜﺘﺺﱡ‬
‫ﻉ ﻧُﺒﺎﺣﹰﺎ ﻬﺑﺎ ﺍﻟﻜﻠﺐ ﺇﻻ ﻫﺮﻳﺮﺍ ( ﻭﻗﺎﻝ ﺍﳍﺬﱄ ‪ ) :‬ﻭﻟﻴﻠٍﺔ ﻳَﺼﻄﹶﻠﻲ ﺑﺎﻟﻔﹶﺮ ِ‬ ‫ﻻ ﻳﺴﺘَﻄﻲ ** ُ‬
‫ﲑ ﻭﺍﺣﺪٍﺓ ** ﻣﻦ ﺍﻟﺸﱢﺘﺎ ِﺀ ﻭﻻ ﺗَﺴﺮﹺﻱ ﺃﻓﺎﻋﻴﻬﺎ (‬ ‫ﺐ ﻓﻴﻬﺎ ﻏ َ‬ ‫ﺢ ﺍﻟﻜﻠ ُ‬ ‫ﺑﺎﻟﻨﱠﻘﹶﺮﻯ ﺍﳌﹸﺜﺮﹺﻳ َﻦ ﺩﺍﻋﻴﻬﺎ ( ) ﻻ ﻳﻨَﺒ ُ‬

‫ﺕ ﺍﳊﻲﱢ َﻧﻜﹾﺒﺎﺀُ ﺣ ْﺮ َﺟﻒُ ( ) ﻭﺟَﺎ َﺀ ﻗﺮﻳ ُﻊ‬

‫ﻕ ﺍﻟﺴﱠﻤﺎ ِﺀ ﻭ ﻫَﺘﱠﻜﹶﺖ ** ﹸﻛﺴُﻮ َﺭ ﺑَﻴﻮ ِ‬
‫ﻭﻗﺎﻝ ﺍﻟﻔﺮﺯﺩﻕ ‪ ) :‬ﺇﺫﺍ ﺍﲪﺮﱠ ﺁﻓﺎ ُ‬
‫ﺏ ﻛ ﱡﻞ ﺫِﻓﺮﱠ ٍﺓ ** ﳍﺎ ﺗﺎﻣﻚٌ ﻣﻦ ﻋﺎﺗﻖ‬
‫ﺖ ﺍﻷﻃﻨﺎ َ‬‫ﻒ ( ) ﻭﻫﺘﱠ ﹶﻜ ِ‬
‫ﺕ ﺧَﻠﻔﹶﻪ ﻭﻫﻲ ُﺯﺣﱠ ُ‬‫ﺍﻟﺸﱠﻮ ﹺﻝ ﻗﺒ ﹶﻞ ﺇﻓﹶﺎﻟِﻬﺎ ** َﻳ ﹺﺰﻑﱡ ﻭﺟﺎ َﺀ ْ‬
‫ﺐ ﺍﳊﻲﱢ ﻋﻦ ﻧﺎ ﹺﺭ‬‫ﻑ ( ) ﻭﻗﺎﺗ ﹶﻞ ﻛﻠ ُ‬
‫ﺍﻟﻨﱠﻲﱢ ﺃﻋ َﺮﻑُ ( ) ﻭﺑﺎﺷ َﺮ ﺭﺍﻋﻴﻬﺎ ﺍﻟﺼﱠﻠﹶﻰ ﺑﻠﺒﺎﻧﻪ ** ﻭ ﹶﻛﻒﱟ ﳊﺮﱢ ﺍﻟﻨﺎﺭ ﻣﺎ ﻳﺘﺤﺮّ ُ‬
‫ﻑ(‬‫ﺐ ﻗﹸﻄﹾﻦ ﻣُﻨﺪﱠ ُ‬
‫ﺢ ﻣﺒَﻴﺾﱡ ﺍﻟﺼﱠﻘﻴ ﹺﻊ ﻛﺄﻧّﻪ ** ﻋﻠﻰ ﺳَﺮَﻭﺍﺕ ﺍﻟﻨﱢﻴ ﹺ‬
‫ﻒ ( ) ﻭﺃﺻَﺒ َ‬
‫ﺃﻫﻠِﻪ ** ﻟﲑﺑﹺﺾ ﻓِﻴﻬﺎ ﻭﺍﻟﺼﱢﻼ ﻣﺘﻜﻨﱠ ُ‬

‫ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‬

‫ﺍﺣﺘﺠﺎﺝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ﺑﺎﻷﺷﻌﺎﺭ ﺍﳌﻌﺮﻭﻓﺔ‬

‫) ﻭﺍﻷﻣﺜﺎ ﹺﻝ ﺍﻟﺴﱠﺎﺋﺮﺓ ﻭﺍﻷﺧﺒﺎﺭ ﺍﻟﺼﺤﻴﺤﺔ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺄﺛﻮﺭﺓ ﻭﻣﺎ ﺃﻭﺟﺪ ﺍﻟﻌﻴﺎﻥ ( ) ﻓﻴﻬﺎ ﻭﻣﺎ ﺍﺳﺘﺨﺮﺟﺖ‬
‫ﺏ ﻣﻨﻬﺎ ﻣﻦ ﺃﺻﻨﺎﻑ ﺍﳌﻨﺎﻓﻊ ﻭﺍﳌﺮﺍﻓﻖ ﻭﻋﻦ (‬‫ﺍﻟﺘﺠﺎﺭ ُ‬

‫ﻣﻮﺍﺿﻊ ﺃﺧﻼﻗﻬﺎ ﺍﶈﻤﻮﺩﺓ ﻭﺃﻓﻌﺎﳍﺎ ﺍﳌﺮﺍﺩﺓ‬

‫‪ ( .‬ﻭﻧﺒﺪﺃ ﺑﻘﻮﻝ ﺍﻟﻌﺮﺏ ‪ :‬ﺇﻥﱠ ﺩﻣﺎ َﺀ ﺍﳌﻠﻮﻙ ﺷﻔﺎﺀٌ ﻣﻦ ﺩﺍﺀ ﺍﻟﻜﻠﺐ ﹸﺛﻢﱠ ﻧﺬﻛﺮ ﺍﻷﺑﻮﺍﺏ ﳌﺎ ﻗﺪﱠﻣﻨﺎ ﰲ ﺻﺪﺭ ﻛﻼﻣﻨﺎ‬
‫ﺠ ﹴﺮ ﰲ ﻟﻘﺎﺋﻬ ُﻢ ﺟَﻔﺎﺀُ ( ) ﻣ َﻦ ﺍﻟﺒﹺﻴﺾ ﺍﻟ ﻮُﺟﻮ ِﻩ ﺑﲏ‬
‫ﻫﺬﺍ ﻗﺎﻝ ﺑﻌﺾ ﺍ ﹸﳌﺮﱢﻳﱢﲔ ‪ ) :‬ﺃﺭَﻯ ﺍﳋﻼﹼ ﹶﻥ ﺑﻌﺪ ﺃﰉ ﻋﻤﲑ ** ﺑﹺﺤ ْ‬
‫ﺲ ﺍﻟﻨﱠﻬﺎ ﹺﺭ ﺇﺫﺍ ﺍﺳﺘﻘﱠﻠﺖ ** ﻭﻧُﻮﺭٌ ﻣﺎ ﻳﻐﻴﱢﺒُﻪ ﺍﻟﻌَﻤﺎﺀُ ( ) ﺑُﻨﺎﹸﺓ‬
‫ﻚ ﺗﺴﺘﻀﻴﺊ ﻬﺑﻢ ﺃﺿﺎﺀﻭﺍ ( ) ﳍﻢ ﴰ ُ‬ ‫ﺳﻨﺎﻥ ** ﻟ َﻮ ﺃﻧﱠ َ‬
‫ﺐ ﺍﻟﺸﻔﺎﺀ ( ﻭﻗﺎﻝ ﺍﻟﻔﺮﺯﺩﻕ ‪:‬‬ ‫ﻣَﻜﺎﺭ ﹴﻡ ﻭﺃﺳﺎ ﹸﺓ ﻛﹶﻠ ﹴﻢ ** ﺩِﻣﺎﺅﻫﻢُ ِﻣ َﻦ ﺍﻟﻜ ﹶﻠ ﹺ‬

‫) ﺳﻘﻂ ‪ :‬ﺑﻴﺖ ﺍﻟﺸﻌﺮ ( ) ﻣﻦ ﺍﻟﺪﺍﺭﻣﻴﲔ ﺍﻟﺬﻳﻦ ﺩﻣﺎﺅﻫﻢ ** ﺷﻔﺎﺀ ﻣﻦ ﺍﻟﺪﺍﺀ ﺍﺠﻤﻟﻨﺔ ﻭﺍﳊﺒﻞ ( ﻭﻗﺎﻝ ﻋﺒ ُﺪ ﺍﻟﻠﱠﻪ ﺑ ُﻦ‬
‫ﺐ ( ﻭﻗﺎﻝ ﺍﺑﻦ ﻋَﻴﱠﺎﺵ ﺍﻟﻜﻨﺪﻱﱡ‬ ‫ﺲ ﻓﺎﺷﺘﻔﻴﺖ ﻛﻤﺎ ** ﺗَﺸﻔﻲ ﺩِﻣﺎﺀ ﺍﳌﻠﹸﻮ ِﻙ ﻣﻦ ﹶﻛﹶﻠ ﹺ‬
‫ﻗﻴﺲ ﺍﻟﺮّ ﹶﻗﻴﱠﺎﺕ ‪ ) :‬ﻋﺎ ﻭَﺩَﱐ ﺍﻟﻨﱡﻜ ُ‬
‫ﺠ َﺮ ﺑ َﻦ ﻋﻤﺮﻭ ‪:‬‬
‫ﻟﺒﲏ ﺃﺳَﺪ ﰲ ﻗﺘﻠﻬﻢ ﺣُ ْ‬

‫ﺐ ( ﻭﻗﺎﻝ ﺍﻟﻔﺮﺯﺩﻕ ‪ ) :‬ﻭﻟﻮ ﺗَﺸﺮ ﺏُ‬ ‫) ﻋﺒﻴﺪ ﺍﻟﻌﺼﺎ ﺟﺌﺘ ْﻢ ﺑﻘﺘ ﹺﻞ ﺭﺋﻴﺴﻜ ْﻢ ** ﺗُﺮﻳﻘﻮﻥ ﺗﺎﻣﻮﺭﹰﺍ ﺷﻔﺎ ًﺀ ﻣﻦ ﺍﻟﻜﹶﻠ ْ‬
‫ﳋ ْﺒ ﹺﻞ ﺍﻟﺬﻱ ﻫﻮ ﺃ ْﺩَﻧﻒُ ( ﻭﺫﺍﻙ ﺃﻧﱠﻬ ْﻢ ﻳﺰﻋﻤﻮﻥ ﺃﻥﱠ ﺩﻣﺎ َﺀ ﺍﻷﺷﺮﺍﻑ ﻭﺍﳌﻠﻮﻙ‬
‫ﺽ ﺩﻣﺎﺀَﻧﺎ ** َﺷ ﹶﻔﺘْﻬﺎ ﻭﺫﻭ ﺍ ﹶ‬ ‫ﺍﻟﻜﹶﻠﹾﱮ ﺍ ِﳌﺮَﺍ ُ‬
‫ﺽ‬
‫ﺏ ﺍﻟﻜﹶﻠﹾﺒَﻰ ﺍ ِﳌﺮَﺍ ُ‬
‫ﺐ ﻭﺗَﺸﻔﻲ ﻣﻦ ﺍﳉﻨﻮﻥ ﺃﻳﻀﹰﺎ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻔﺮﺯﺩﻕ ‪ ) :‬ﻭﻟﻮ ﺗﺸﺮ ُ‬ ‫ﺐ ﺍﻟﻜ ﹶﻠ ﹺ‬
‫ﺗَﺸﻔﻲ ﻣﻦ َﻋﻀﱠ ِﺔ ﺍﻟﻜ ﹾﻠ ﹺ‬
‫ﺩﻣﺎﺀﻧﺎ ** ﺷﻔﺘﻬﺎ (‬
‫ﳋ ْﺒ ﹺﻞ ﺍﻟﺬﻱ ﻫﻮ ﺃ ْﺩَﻧﻒُ ﻭﻗﺪ ﻗﺎﻝ ﺫﻟﻚ ﻋﺎﺻﻢ ﺑﻦ ﺍﻟ ِﻘﺮﱢﻳﱠﺔ ﻭﻫﻮ ﺟﺎﻫﻠﻲّ ‪ ) :‬ﻭﺩﺍﻭﻳُﺘ ُﻪ ﳑﺎ ﹺﺑِﻪ ﻣﻦ َﻣﺠَﻨ ٍﺔ‬ ‫ﰒ ﻗﺎﻝ ‪ :‬ﻭﺫﻭ ﺍ ﹶ‬
‫ﻑ ( ﻭﻛﺎﻥ‬ ‫ﻒ ( ) ﻭ ﹶﻗﻠﱠ ْﺪﺗُﻪ ﺩﻫﺮﹰﺍ ﲤﻴﻤﹶﺔ َﺟﺪﱢﻩ ** ﻭﻟﻴﺲ ﻟِﺸﻲ ِﺀ ﻛﺎ َﺩﻩُ ﺍﻟﻠﱠُﻪ ﺻﺎﺭ ُ‬
‫** ﺩ َﻡ ﺍﺑ ﹺﻦ ﻛﹸﻬﺎ ﹺﻝ ﻭﺍﻟﻨﱢﻄﺎﺳﻲﱡ ﻭﺍﻗ ُ‬
‫ﺃﺻﺤﺎﺑﻨﺎ ﻳﺰﻋُﻤﻮﻥ ﺃﻥﱠ ﻗﻮﳍﻢ ‪ :‬ﺩﻣﺎﺀ ﺍﳌﻠﻮﻙ ﺷﻔﺎ ُﺀ ﻣﻦ ﺍﻟﻜﻠﺐ ﻋﻠﻰ‬

‫ﺐ‬
‫ﺨﺘَﺒ ﹾﻞ ( ﻭﻋﻠﻰ ﻣﻌﲎ ﻗﻮﻟﻪ ‪ :‬ﹶﻛ ِﻠ ٌ‬
‫ﺐ ﻣِﻦ ِﺣﺲﱢ ﻣﺎ ﻗﺪ ﻣﺴﱠ ُﻪ ** ﻭﺃﻓﺎﻧﲔ ﻓﹸﺆﺍﺩ ُﻣ ْ‬
‫ﻣﻌﲎ ﺃﻥﱠ ﺍﻟﺪﱠﻡ ﺍﻟﻜﺮﱘ ﻫﻮ ) ﹶﻛِﻠ ٌ‬
‫ﺐ ﻣﻦ ﺍﻟﻐﻴﻆ ﻭﺍﻟﻐﻀﺐ ﻓﺄﺩﺭﻙ ﺛﺄﺭﻩ ﻓﺬﻟﻚ ﻫﻮ ﺍﻟﺸﻔﺎﺀ ﻣﻦ ﺍﻟﻜﻠﹶﺐ ﻭﻟﻴﺲ ﺃﻥﱠ‬ ‫ﺏ ﻓﺈﺫﺍ ﹶﻛِﻠ َ‬
‫ﺏ ﺟَﻤﺎﺟ ﹺﻢ ﻭﺭﹺﻗﺎ ﹺ‬
‫ﺑﹺﻀ ْﺮ ﹺ‬
‫ﻒ ﻟﻜﺎﻥ ﺫﻟﻚ ﺍﻟﺘﺄﻭﻳ ﹸﻞ ﺟﺎﺋﺰﹰﺍ ﻭﻗﻮﻝ‬ ‫ﺏ ﻭﻟﻮﻻ ﻗﻮﻝ ﻋﺎﺻﻢ ﺑﻦ ﺍﻟﻘﺮﱢﻳﱠﺔ ‪ :‬ﻭﺍﻟﻨﱢﻄﺎﺳﻲﱡ ﻭﺍﻗ ُ‬ ‫ﻫﻨﺎﻙ ﺩﻣﹰﺎ ﰲ ﺍﳊﻘﻴﻘﺔ ﻳُﺸﺮ ُ‬
‫ﻋﻮﻑ ﺑﻦ ﺍﻷﺣﻮﺹ ‪:‬‬

‫) ﻭﻻ ﺍﻟﻌﻨﻘﺎﺀ ﺛﻌﻠﺒﺔ ﺑﻦ ﻋﻤﺮﻭ ** ﺩِﻣﺎﺀُ ﺍﻟﻘﹶﻮ ﹺﻡ ﻟﻠﻜﹶﻠﹾﺒَﻰ ﺷِﻔﺎﺀُ ( ﻭﰲ ﺍﻟﻜﻠﺐ ﻳﻘﻮﻝ ﺍﻷﻋﺸﻰ ‪ ) :‬ﺃﹸﺭﺍﱐ ﻭ َﻋﻤْﺮﹰﺍ ﺑﻴﻨﻨﺎ‬
‫ﺠﻦﱠ ﻭﺃﻛﻠﺒﺎ ( ﺃﻻ ﺗﺮﻯ ﺃﻧﱠﻪ ﻓﺮﱠﻕ ﺑﻴﻨﻬﻤﺎ ﻭﻟﻮ ﻛﺎﻥ ﻛﻤﺎ ﻗﺎﻝ ﻟﺒﻴﺪ ﺑﻦ ﺭﺑﻴﻌﺔ ‪) :‬‬ ‫ﺸ ﹴﻢ ** ﻓﻠﻢ ﻳﺒﻖ ﺇﻻًّ ﺃ ﹾﻥ ُﻳ َ‬
‫َﺩﻕﱡ َﻣ ْﻨ ِ‬
‫ﺐ ( ﻟﻜﺎﻥ ﺫﻟﻚ ﻋﻠﻰ ﺗﺄﻭﻳﻞ ﻣﺎ ﺫﻫﺒﻮﺍ ﺇﻟﻴﻪ‬ ‫ﻳَﺴْﻌَﻰ ﺧُﺰﳝ ﹸﺔ ﰲ ﻗﻮ ﹴﻡ ﻟﻴﻬﻠﻜﻬ ْﻢ ** ﻋﻠﻰ ﺍﳊﻤﺎﻟﺔ ﻫﻞ ﺑﺎﳌﺮﺀ ﻣِﻦ ﻛ ﹶﻠ ﹺ‬
‫ﺐ ( ﻭﻫﺬﺍ ﻋﻨﺪﻱ ﻻ ﻳﺪﺧﻞ‬ ‫ﲔ ﻋﻴﻨﻴﻪ ﻣُﻜﻠ ُ‬
‫ﺟﺎﺋﺰﹰﺍ ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) :‬ﻭﺃ ْﻣ َﺮ ﺃﻣﲑﻱ ﻗﺪ ﺃﻃﹶﻌﺘ ْﻢ ﻓﺈﻥﹼﱠ ﻣﺎ ** ﻛﹶﻮﺍﻩ ﺑَﻨﺎ ﹴﺭ ﺑ َ‬
‫ﰲ ﺍﻟﺒﺎﺏ ﺍﻷ ﻭﱠﻝ ﻭﻗﺪ ﺟﻌﻠﻮﻩ ﻣﻨﻪ ‪.‬‬
‫ﺐ ﺍﻟﻜﻠﺐ ‪ :‬ﻭﺯﻋﻤﺘﻢ ﺃﻧّﻪ ﻳﺒﻠ ﹸﻎ ﻣﻦ ﻓﻀﻞ ﻗ ﻮﱠﺓ ﻃﺒﺎﻉ ﺍﻟﺪﱢﻳﻚ ﰲ ﺍﻹﻟﻘﺎﺡ ﺃﻧﱠﻪ ﻣﱴ ﺳﻔﺪ ﺩﺟﺎﺟﺔ ﻭﻗﺪ‬ ‫ﻗﺎﻝ ﺻﺎﺣ ُ‬
‫ﺍﺣﺘﺸﺖ ﺑﻴﻀﹰﺎ ﺻﻐﺎﺭﹰﺍ ﻣﻦ ﻧﺘﺎﺝ ﺍﻟﺮﱢﻳﺢ‬

‫ﻉ‬
‫ﻭﺍﻟﺘﺮﺍﺏ ﻗﻠﺒﻬﺎ ﻛﻠﱠﻬﺎ ﺣﻴﻮﺍﻧﹰﺎ ﻭﻟﻮ ﱂ ﻳﻜ ْﻦ ﺳﻔِﺪﻫﺎ ﺇﻻﱠ ﻣﺮﱠ ﹰﺓ ﻭﺍﺣﺪﺓ ﻭﺟﻌﻠﺘﻤﻮﻩ ﰲ ﺫﻟﻚ ﺑﻐﺎﻳﺔ ﺍﻟ ِﻔﺤْﻠﺔ ﻓﻄﺒﺎ ُ‬
‫ﺐ ﺇﺫﺍ ﻋﺾﱠ ﺇﻧﺴﺎﻧﹰﺎ ﻓﺄ ﻭﱠﻝ ﺫﻟﻚ ﺃ ﹾّﻥ ﻳُﺤﻴﻠﻪ ﻧﺒﱠﺎﺣﹰﺎ ﻣﺜﻠﻪ‬
‫ﺐ ﻭﺃﻗﻮﻯ ﻭﺃﺑﻌﺪ ﻷﻥﱠ ﺍﻟﻜﻠ َ‬
‫ﺐ ﺇﻟﻘﺎﺣﹰﺎ ﻭﺃﺛﻘ ُ‬
‫ﺍﻟﻜﻠﺐ ﺃﻋﺠ ُ‬
‫ﻭﻳﻨﻘﻠﹶﻪ ﺇﱃ ﻃﺒﺎﻋﻪ ﻓﺼﺎﺭ ﻳﻨﺒﺢ ﰒ ﻳُﺤﺒﻠﻪ ﻭﻳُﻠﻘﺤﻪ ﺑﺄﺟﺮﺍ ٍﺀ ﺻﻐﺎﺭ ﻳَﺒﻮﻟﹸﻬﺎ ﻋَﻠﻘﹰﺎ ﰲ ﺻُ ﻮَﺭ ﺍﻟﻜﻼﺏ ﻋﻠﻰ ﺑُﻌﺪ ﻣﺎ ﺑﲔ‬
‫ﺍﻟﻌُﻨﺼﺮﻳ ﹺﻦ ﻭﺍﻟﻄﱠﺒﻌﲔ ﻭﺍﳉﻨﺴﲔ ﻭﺍﻟﺬﻯ ﻳﺘﻮﻟﱠﺪ ﰲ ﺃﺭﺣﺎﻡ ﺍﻟﺪﺟﺎﺝ ﺃﻗﺮﺏ ﻣﺸﺎﻛﻠﺔ ﺇﱃ ﻃﺒﺎﻉ ﺍﻟﺪﻳﻚ ﻓﺎﻟﻜﻠﺐ ﻫﻮ (‬
‫ﺍﻟﻌﺠﺐ ﺍﻟﻌﺠﻴﺐ ﻷﻧﱠﻪ ﺃﺣَﺒ ﹶﻞ ﺫﻛﺮﹰﺍ ﻣﻦ ﺧِﻼﻑ ﺟﻨﺴﻪ ﻭﻷﻧّﻪ ﻣﻊ ﺍﻹﺣﺒﺎﻝ ﻭﺍﻹﻟﻘﺎﺡ ﺃﺣﺎﻟﻪ ﻧﺒﱠﺎﺣﹰﺎ ﻣﺜﻠﻪ ﻓﺘﻠﻚ‬
‫ﺍﻷﺩﺭﺍﺹ ﻭﺗﻠﻚ ﺍﻟﻜﻼﺏ ﺍﻟﺼﻐﺎﺭ ﺃﻭﻻﺩٌ ﻭﻧﺘِﺎﺝ ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻳﺒﻘﻰ ‪.‬‬
‫ﻭﻗﺪ ﺗﻌﻠﻤﻮﻥ ﺃﻥﱠ ﺃﻭﻻ َﺩ ﺍﻟﺒﻐْﻼﺕ ﻣﻦ ﺍﻟﺒﻐﺎﻝ ﻻ ﺗﺒﻘﻰ ﻭﺃﻥ ﺍﻟﻠﱢﻘﺎﺡ ﻗﺪ ﻳﻘﻊ ﻭﺇﳕﺎ ﻣُﻨﻊ ﺍﻟﺒﻐﻞ ﻣﻦ ﺍﻟﺒﻐﻠﺔ ﻬﺑﺬﻩ ﺍﻟﻌﻠﱠﺔ ‪.‬‬

‫ﺃﺳﺮﺓ ﺗﺘﻮﺍﺭﺙ ﺩﻭﺍﺀ ﺍﻟﻜﻠﺐ‬

‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻴﻘﻈﺎﻥ ﻭﻏﲑﻩ ‪ :‬ﻛﺎﻥ ﺍﻷﺳﻮﺩ ﺑﻦ ﺃﻭﺱ ﺑﻦ ﺍﳊﹸﻤﱠﺮﺓ ﺃﺗﻰ ﺍﻟﻨﱠﺠﺎﺷﻲﱠ ﻭﻣﻌﻪ ﺍﻣﺮﺃﺗﻪ ﻭﻫﻲ ﺑﻨﺖ ﺍﳊﺎﺭﺙ ﺃﺣﺪ‬
‫ﺑﲏ ﻋﺎﺻﻢ ﺑﻦ ﻋﺒﻴﺪ ﺑﻦ‬

‫ﺛﻌﻠﺒﺔ ﻓﻘﺎﻝ ﺍﻟﻨﺠﺎﺷﻲﱡ ‪ :‬ﻷﻋﻄﻴﻨﱠﻚ ﺷﻴﺌﹰﺎ ﻳﺸﻔﻲ ﻣﻦ ﺩﺍﺀ ﺍﻟﻜﻠﺐ ﻓﺄﻗَﺒ ﹶﻞ ﺣﺘﱠﻰ ﺇﺫﺍ ﻛﺎﻥ ﺑﺒﻌﺾ ﺍﻟﻄﺮﻳﻖ ﺃﺗﺎﻩ ﺍﳌﻮﺕ‬
‫ﻕ ﺩﺍﻣﺔ ﺑ َﻦ ﺍﻷﺳﻮﺩ ﻭﺃﻥ ﺗﻌﻠﹼﻤﻪ ﺩﻭﺍﺀ ﺍﻟﻜﻠﹶﺐ ﻭﻻ ﳜﺮُﺝ ﺫﻟﻚ ﻣﻨﻬﻢ ﺇﱃ ﺃﺣﺪ‬
‫ﻓﺄﻭﺻﻰ ﺍﻣﺮﺃﺗﻪ ﺃﻥ ﺗﺘﺰ ﻭﱠﺝ ﺍﺑﻨﻪ ﹴ‬
‫ﻓﺘﺰ ﻭَﺟﺘﻪ ﻧﹺﻜﺎﺡ َﻣﻘﹾﺖ ﻭﻋﻠﹼﻤﺘﻪ ﺩﻭﺍﺀ ﺍﻟﻜﻠﺐ ﻓﻬﻮ ﺇﱃ ﺍﻟﻴﻮﻡ ﻓﻴﻬﻢ ‪.‬‬
 ‫ﺤﻞﱠ ﻭﺃﻣﱡﻪ ﺑﻨﺖ ﺍﳊﺎﺭﺙ ﻓﻜﺎﻥ ﺍ ِﶈ ﱡﻞ ﻳُﺪﺍﻭﻱ ﻣﻦ ﺍﻟﻜ ﹶﻠﺐ ﻓﻮﻟﺪ ﺍﶈﻞﹼ ﻋُﻘﺒ ﹶﺔ‬ ‫ﻓ ﻮَﻟ َﺪ ﺍﻷﺳﻮﺩ ﻗﹸﺪﺍﻣﺔ ﻭﻭﻟﺪ ﻗﹸﺪﺍﻣﺔ ﺍ ﹸﳌ ِ‬
‫ﻭﻋﻤﺮﹰﺍ ﻓﺪﺍﻭﻯ ﺍﺑ ُﻦ ﺍﶈ ﹸﻞ ﻋُﺘﻴﺒﺔ ﺑﻦ ﻣﺮﺩﺍﺱ ﻭﻫﻮ ﺍﺑﻦ ﻓﹶﺴﻮﺓ ﺍﻟﺸﺎﻋﺮ ﻓﺒﺎﻝ ﻣﺜ ﹶﻞ ﺃﺟﺮﺍﺀ ﺍﻟﻜﻠﺐ َﻋﻠﹶﻘﹰﺎ ﻭﻣِﺜﻞ ﺻ ﻮُﺭ‬
‫ﺕ ﺇﺫﺍ ﻣﺎ ﺍﻟﻨﱠﺎﺱ َﻫﺮﱠ‬
‫ﺤﻞﱢ ﻭﻋﻠﻤُﻪ ** َﻫﺮَﺭ ُ‬
‫ﺉ ‪ ) :‬ﻭﻟﻮﻻ ﺩﻭﺍ ُﺀ ﺍﺑ ﹺﻦ ﺍ ﹸﳌ ِ‬
‫ﺍﻟﻨﱠﻤْﻞ ﻭﺍﻷﺩﺭﺍﺹ ﻓﻘﺎﻝ ﺍﺑﻦ ﻓﺴ ﻮْﺓ ﺣﲔ ﺑﺮ َ‬
‫ﻛﻼ ﻬﺑُﺎ (‬

‫ﻉ ** ﻣُ َﻮﻟﱠﻌَﺔ ﺃﻛﺘﺎﻓﻬﺎ ﻭﺟﻨﻮﺑُﻬﺎ ( ﻭﺃﻭﻻﺩ ﺯﺍﺭﻉ ‪ :‬ﺍﻟﻜﻼﺏ ‪.‬‬‫) ﻭﺃﺧﺮﺝ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺃﻭﻻﺩ ﺯﺍﺭ ﹴ‬
‫ﺐ ﺍﻟﻜِﻠﺐُ ﻳﻨﺒﺢ ﻧﺒﺎﺡ‬
‫ﺐ ﺇﱃ ﺃﻥﱠ ﺍﻟﺬﻱ ﻳَﻌَﻀﱡﻪ ﺍﻟﻜ ﹾﻠ ُ‬
‫ﺕ ﻓﺈﻧﱠﻤﺎ ﺫﻫ َ‬
‫ﺤﻞﱢ ﻭﻋﻠﻤﻪ ﻫﺮﺭ ُ‬
‫ﻭﺃﻣﱠﺎ ﻗﻮﻟﻪ ‪ :‬ﻭﻟﻮﻻ ﺩﻭﺍﺀ ﺍﺑﻦ ﺍ ﹸﳌ ِ‬
‫ﺍﻟﻜﻼﺏ ﻭَﻳ ﹺﻬﺮﱡ ﻫﺮﻳﺮﻫﺎ ‪ ) .‬ﺃﻋﺮﺍﺽ ﺍﻟﻜﹶﻠﹶﺐ ( ﻭﻗﺎﻝ ﳏﻤﱠﺪ ﺑﻦ ﺣﻔﺺ ﻭﻫﻮ ﺃﺑﻮ ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﳏﻤﺪ ﺍﺑﻦ ﻋﺎﺋﺸﺔ ‪:‬‬
‫ﱪ ﻛﻠﺐٌ ﻛﻠﺐ ﻓﺄﺻﺎﺑﻪ ﺩﺍ ُﺀ ﺍﻟﻜﻠﺐ ﻓﺒﺎﻝ َﻋﻠﹶﻘﹰﺎ ﰲ ﺻﻮﺭ ِﺓ ﺍﻟﻜﻼﺏ ﻓﻘﺎﻟﺖ ﺑﻨﺖ ﺍﳌﺴَﺘﻨْﺜﺮ ‪:‬‬
‫ﻼ ﻣﻦ ﺑَﲏ ﺍﻟ َﻌ ْﻨ ﹺ‬
‫ﻋﺾّ ﺭﺟ ﹰ‬

‫ﺐ ( ﻭﺣﺪﱠﺛﲏ ﺃﺑﻮ ﺍﻟﺼﱠﻬﺒﺎﺀ ﻋﻦ ﺭﺟﺎ ﹺﻝ ﻣﻦ ﺑﲏ‬‫ﻚ ﻟﻌﻤْﺮﻱ ﻧُﻬﻴَﺔ ﺍﳌﺘ َﻌﺠﱢ ﹺ‬

‫ﻉ ** ﻭﺗﻠ َ‬
‫ﻚ ﺃﺩﺭﺍﺻﹰﺎ ﻭﺃﻭﻻ َﺩ ﺯﺍﺭ ﹴ‬
‫) ﺃﺑﺎ ﻟ َ‬
‫ﺐ ﺍﳌﺎﺀ ﺑﺄﺷﺪﱢ‬
‫ﺶ ﻭﻳﻄ ﹸﻠ ُ‬
‫ﺐ ﺍﻟﻜﻠِﺐ ﻓﻜﺎﻥ ﻳﻌﻄ ُ‬
‫ﲑ ﺍﻟﻜﻠ ُ‬ ‫ﺳﻌﺪ ﻣﻨﻬﻢ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺷﺒﻴﺐ ﻗﺎﻟﻮﺍ ‪ :‬ﻋﺾّ ﺳﻨﺠ َ‬
‫ﺐ ﺗﻠﻚ ﺍﻟﻌﻀّﺔ ﻭﺫﻟﻚ ﺃﻧﱠﻪ ﻳﻌﻄﺶ‬ ‫ﺍﻟﻄﻠﺐ ﻓﺈﺫﺍ ﺃﺗﻮﻩ ﺑﻪ ﺻﺎﺡ ﻋﻨﺪ ﻣﻌﺎﻳﻨﺘﻪ ‪ :‬ﻻ ﻻ ﺃﺭﻳﺪ ﻭﻫﻜﺬﺍ ﻳﺼﻴﺐ ﺻﺎﺣ َ‬
‫ﻋﻨﻬﺎ ﺃﺷﺪّ ﺍﻟﻌﻄﺶ ﻭﻳﻄﻠﺐ ﺍﳌﺎﺀ ﺃﺷﺪﱠ ﺍﻟﻄﻠﺐ ﻓﺈﺫﺍ ﺃﺗﻮﻩ ﺑﻪ ﻫﺮَﺏ ﻣﻨﻪ ﺃﺷﺪﱠ ﺍﳍﺮﺏ ﻓﻘﺎﻝ َﺩﻟﹶﻢ ﻭﻫﻮ ﻋﺒﺪٌ ﻟﺒﲏ ﺳﻌﺪ‬
‫‪ ) :‬ﻟﻘﺪ ﺟﺌﺖ ﻳﺎ ﺳﻨﺠﲑ ﺃﺟﻠﻮ ﻣﻠﻘﺔ ** ﺇﺑﺎﺅﻙ ﻟﻠﺸﻲﺀ ﺍﻟﺬﻱ ﺃﻧﺖ ﻃﺎﻟﺐ ( ﻭﻫﻲ ﺃﺑﻴﺎ ﺕٌ ﱂ ﺃﺣﻔﻆ ﻣﻨﻬﺎ ﺇﻻﱠ ﻫﺬﺍ‬
‫ﺍﻟﺒﻴﺖ ‪.‬‬
‫ﺴ ﹶﻠﻤَﺔ ﺑﻦ ﳏﺎﺭﺏ ﻭﻋﻠﻲﱡ ﺑﻦ ﳏﻤﱠﺪ ﻋﻦ ﺭﺟﺎﻟﻪ ﺃﻥﱠ ﺯﻳﺎﺩﹰﺍ ﻛﺘﺐ ﺩﻭﺍﺀ ﺍﻟﻜﻠﺐ ﻭﻋﻠﱠﻘﻪ ﻋﻠﻰ ﺑﺎﺏ ﺍﳌﺴﺠﺪ‬
‫ﻭﺫﻛﺮ َﻣ ْ‬
‫ﺍﻷﻋﻈﻢ ﻟﻴﻌﺮﻓﻪ ﲨﻴﻊ ﺍﻟﻨﺎﺱ ‪.‬‬

‫ﳊﻲﱢ ﻭﳓ ﹺُﻦ ﰲ ﺍﻟﻜﺘﱠﺎﺏ‬ ‫ﺖ ﻛﻠﺒﹰﺎ ﻣﺮّ ﹰﺓ ﰲ ﺍ ﹶ‬

‫) ﺭﺩّ ﻋﻠﻰ ﻣﺎ ﺯﻋﻤﻮﺍ ﻣﻦ ﺃﻋﺮﺍﺽ ﺍﻟﻜﻠﺐ ( ﻭﺃﻧﺎ ﺣﻔﻈﻚ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﺭﺃﻳ ُ‬
‫ﻓﻌﺮﺽ ﻟﻪ ﺻﱯﱞ ﻳﺴﻤّﻰ ﻣﻬﺪﻳّﹰﺎ ﻣﻦ ﺃﻭﻻﺩ ﺍﻟﻘﺼّﺎﺑﲔ ﻭﻫﻮ ﻗﺎﺋﻢ ﳝﺤﻮ ﻟﹶﻮﺣﻪُ ﻓﻌﺾّ ﻭﺟﻬﻪ ﻓﻨﻘﻊ ﺛﹶﻨﻴﱠﺘﻪ ﺩﻭ ﹶﻥ ﻣﻮﺿﻊ‬
‫ﺐ‬
‫ﺍﳉﻔﻦ ﻣﻦ ﻋﻴﻨﻪ ﺍﻟﻴﺴﺮﻯ ﻓﺨﺮﻕ ﺍﻟﻠﺤ َﻢ ﺍﻟﺬﻱ ﺩﻭﻥ ﺍﻟﻌﻈﻢ ﺇﱃ ﺷﻄﺮ ﺧﺪّﻩ ﻓﺮﻣﻰ ﺑﻪ ﻣﻠﻘﻴﱠﹰﺎ ﻋﻠﻰ ﻭﺟﻬﻪ ﻭﺟﺎﻧ ﹺ‬
‫ﺖ ﺃﻧﱠﻪ ﻻ ﻳﻌﻴﺶ ﻣﻌﻪ ﻭﺑﻘﻲ ﺍﻟﻐﻼ ُﻡ ﻣﺒﻬﻮﺗﹰﺎ ﻗﺎﺋﻤﹰﺎ ﻻ ﻳﻨﺒﺲ‬ ‫ﺷِﺪﻗﻪ ﻭﺗﺮﻙ ﻣُﻘﻠﺘَﻪ ﺻﺤﻴﺤﺔ ﻭﺧﺮﺝ ﻣﻨﻪ ﻣﻦ ﺍﻟﺪّﻡ ﻣﺎ ﻇﻨﻨ ُ‬
‫ﻭﺃﺳﻜﺘﻪ ﺍﻟﻔﺰﻉ ﻭﺑﻘﻲ ﻃﺎﺋﺮ ﺍﻟﻘﻠﺐ ﰒﱠ ﺧﻴﻂ ﺫﻟﻚ ﺍﳌﻮﺿ ُﻊ ﻭﺭﺃﻳﺘﻪ ﺑﻌﺪ ﺫﻟﻚ ﺑﺸﻬﺮ ﻭﻗﺪ ﻋﺎﺩ ﺇﱃ ﺍﻟﻜﹸﺘّﺎﺏ ﻭﻟﻴﺲ‬
‫ﺉ ﻭﻻ ﻫﺮﱠ ﻭﻻ ﺩﻋﺎ ﲟﺎ ٍﺀ ﺣﺘﱠﻰ ﺇﺫﺍ ﺭﺁﻩ‬
‫ﺢ ﺇﱃ ﺃﻥ ﺑﺮ َ‬
‫ﰲ ﻭﺟﻬﻪ ﻣﻦ ﺍﻟﺸﱠﺘْﺮ ﺇﻻ ﻣﻮﺿ ُﻊ ﺍﳋﻴﻂ ﺍﻟﺬﻯ ﺧﻴﻂ ﻓﻠﻢ ﻳﻨَﺒ ْ‬
‫ﺻﺎﺡ ‪ :‬ﺭُﺩﱡﻭﻩ ﻭﻻ ﺑﺎﻝ ﺟﺮﻭﹰﺍ ﻭﻻ ﻋَﻠﻘﹰﺎ ﻭﻻ ﺃﺻﺎﺑﻪ ﳑﱠﺎ ﻳﻘﻮﻟﻮﻥ ﻗﻠﻴﻞ ﻭﻻ ﻛﺜﲑ ﻭﱂ ﺃﺟ ْﺪ ﺃﺣﺪﹰﺍ ﻣﻦ ﺗﻠﻚ ﺍﳌﺸﺎﻳﺦ‬
‫ﺴ َﺪ ﻃﺒﻌﹰﺎ ﻣﻨﻪ ﻓﻬﺬﺍ ﺍﻟﺬﻱ ﻋﺎﻳﻨﺖ ‪.‬‬
‫ﺐ ﻭﻻ ﺃ ﹾﻓ َ‬
‫ﻂ ﺃ ﹾﻛﹶﻠ َ‬
‫ﻳﺸﻚﱡ ﺃﻧﱠﻬﻢ ﱂ ﻳَﺮﻭﺍ ﻛﻠﺒﹰﺎ ﻗ ﱡ‬
‫ﻭﺃﻣﺎ ﺍﻟﺬﻱ ﺑﻠﻐﲏ ﻋﻦ ﻫﺆﻻﺀ ﺍﻟﺜﻘﺎﺕ ﻓﻬﻮ ﺍﻟﺬﻱ ﻗﺪ ﻛﺘﺒﺘُﻪ ﻟﻚ ‪.‬‬

‫ﺐ ** ﻭﺇﻧّﻤﺎ‬
‫ﺐ ﺃﻧﺸﺪ ﺍﻷﻋﺮﺍﰊ ‪ ) :‬ﺣﻴﱠﺎﻛﹸﻢ ﺍﻟﻠﱠﻪ ﻓﺈﻧﱢﻲ ﻣﻨﻘﻠ ْ‬
‫ﺐ ﺍﻟ ﹶﻜِﻠ ﹺ‬
‫) ﳑﺎ ﻗﻴﻞ ﰲ ﺍﻟﻜﻠﺐ ﺍﻟﻜﻠِﺐ ( ﻭﰲ ﺍﻟ ﹶﻜ ﹾﻠ ﹺ‬
‫ﺏ ) ﻓﺈﻥ ﻛﻨُﺘﻢ ﹶﻛﻠﹾﱮ ﻓﻌﻨﺪﻱ ﺷﻔﺎﺅﻛﻢ ** ﻭﰲ ﺍﳉﻦﱢ ﺇﻥ ﻛﺎ ﹶﻥ‬ ‫ﺐ ( ﺃﻛﺜﺮ ﻣﺎ ﻳﺄﰐ ﻋﻠﻰ ﻓﻴﻪ ﺍﻟﻜﹶﺬ ْ‬ ‫ﺍﻟﺸﺎﻋﺮ ﳎﻨﻮﻥ ﻛﻠ ْ‬
 ‫ﺖ َﻋﻤْﺮﹰﺍ ** ﺃ ﹶﻛ ﹾﻠﺒَﻰ ﺁ ﹸﻝ ﻋﻤﺮﻭ ﺃ ْﻡ ﺻِﺤﺎﺡُ ( ﻗﺎﻝ ‪ :‬ﻓﺄﻣﺎ‬
‫ﺍﻋﺘﺮﺍﻙ ﺟُﻨﻮ ﹸﻥ ( ﻭﺃﻧﺸﺪﱐ ‪ ) :‬ﻭﻣﺎ ﺃﺩﺭﻱ ﺇﺫﺍ ﻻﻗﻴ ُ‬
‫ﺐ ﻛﻼﺑَﻪ ﺩﺍﺀٌ ﰲ ُﺭﺅُﻭﺳﻬﺎ ﻳﺴﻤﱠﻰ ﺍﳉﹸﺤﺎﻡ ﻓُﺘﻜﹾﻮﻯ ﺑﲔ ﺃﻋﻴﻨﻬﺎ‬ ‫ﺍﳌﹸﻜﻠﺐ ﺍﻟﺬﻱ ﻳﺼﻴ ُ‬

‫ﻣﺴﺄﻟﺔ ﻛﻼﻣﻴﺔ‬

‫ﻭﺳﻨﺬﻛﺮ ﻣﺴﺄﻟﺔ ﻛﻼﻣﻴﱠﺔ ﻭﺇﻧﱠﻤﺎ ﻧﺬﻛﺮﻫﺎ ﻟﻜﺜﺮﺓ ﻣﻦ ﻳﻌﺘﺮﺽ ﰲ ﻫﺬﺍ ﳑﱠﻦ ﻟﻴﺲ ﻟﻪ ﻋﻠﻢ ﺑﺎﻟﻜﻼﻡ ﻭﻟﻮ ﻛﺎﻥ ﺃﻋﻠ ُﻢ‬
‫ﺍﻟﻨﺎﺱ ﺑﺎﻟﻠﻐﺔ ﱂ ﻳﻨﻔﻌﻚ ﰲ ﺑﺎﺏ ﺍﻟﺪﻳﻦ ﺣﺘّﻰ ﻳﻜﻮﻥ ﻋﺎﳌﹰﺎ ﺑﺎﻟﻜﻼﻡ ﻭﻗﺪ ﺍﻋﺘﺮﺽ ﻣﻌﺘﺮﺿﻮﻥ ﰲ ﻗﻮﻟﻪ ﻋﺰّ ﻭﺟﻞ ‪:‬‬
‫ﻭَﺍ ْﺗ ﹸﻞ َﻋ ﹶﻠ ْﻴ ﹺﻬ ْﻢ ﻧَﺒﺄ ﺍﻟﱠﺬﻱ‬

‫ﺦ ﻣﻨﻬﺎ ﻓﺄﺗﺒﻌﻪ ﺍﻟﺸﻴﻄﺎ ﹸﻥ ﹶﻓﻜﹶﺎ ﹶﻥ ﻣﻦ ﺍﻟﹾﻐﺎﻭﻳﻦ ﻭَﻟ ْﻮ ﺷﺌﻨﺎ ﹶﻟ َﺮﻓﹶﻌﻨﺎُﻩ ﹺﺑﻬَﺎ ﻭَﻟﻜﻨﱠﻪُ ﺃﺧْﻠ َﺪ ﺇﱃ ﺍﻷﺭﺽ‬
‫ﺁﺗﻴﻨﺎﻩُ ﺁﻳﺎﺗﻨﺎ ﻓﺎﻧﺴﻠ َ‬
‫ﺚ ﺫﻟﻚ ﻣَﺜ ﹸﻞ ﺍﻟﻘﻮ ﹺﻡ ﺍﻟﱠﺬﻳﻦ ﻛﺬﱠﺑﻮﺍ ﺑﺂﻳﺎﺗﻨﺎ‬ ‫ﺚ ﺃﻭ َﺗﺘْﺮ ﹾﻛ ُﻪ ﻳﻠﻬ ﹾ‬
‫ﻭﺍﺗﱠﺒَﻊ َﻫ ﻮَﺍُﻩ ﻓﻤﺜﹸﻠ ُﻪ ﻛﻤﺜﻞ ﺍﻟﻜﻠﺐ ﺇ ﹶﻥ ﹾﲢ ِﻤ ﹾﻞ َﻋﻠﹶﻴﻪ ﻳَﻠﻬ ﹾ‬
‫ﻓﺰَﻋَﻤﻮﺍ ﺃﻥﱠ ﻫﺬﺍ ﺍﳌﹶﺜ ﹶﻞ ﻻ ﳚﻮ ُﺯ ﺃﻥ ﻳُﻀﺮَﺏ ﳍﺬﺍ ﺍﳌﺬﻛﻮﺭ ﰲ ﺻﺪﺭ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻷﻧﻪ ﻗﺎﻝ ‪ :‬ﻭَﺍ ْﺗ ﹸﻞ َﻋ ﹶﻠ ْﻴ ﹺﻬ ْﻢ َﻧَﺒﹶﺄ ﺍﻟﱠﺬِﻱ‬
‫ﺦ ِﻣ ْﻨﻬَﺎ ﻓﻤﺎ ﻳُﺸﺒﱠﻪ ﺣﺎ ﹸﻝ ﻣﻦ ﺃﹸﻋﻄﻲ ﺷﻴﺌﹰﺎ ﻓﻠﻢ ﻳﻘﺒﻠﻪ ﻭﱂ ﻳﺬﻛﺮ ﻏﲑ ﺫﻟﻚ ﺑﺎﻟﻜﻠﺐ ﺍﻟﺬﻱ ﺇﻥ‬ ‫ﺴﹶﻠ َ‬
‫ﺁﺗَﻴْﻨَﺎﻩُ ﺁﻳَﺎﺗِﻨﺎ ﻓﹶﺎ ْﻧ َ‬
‫ﺖ ﻋﻠﻴﻪ ﻧﺒﺢ ﻭﻭﱃ ﺫﺍﻫﺒﹰﺎ ﻭﺇﻥ ﺗﺮﻛﺘﻪ ﺷﺪﱠ ﻋﻠﻴﻚ ﻭﻧﺒﺢ ﻣﻊ ﺃﻥﹼ ﻗﻮﻟﻪ ‪ :‬ﻳﻠﻬﺚ ﱂ ﻳﻘﻊ ﰲ ﻣﻮﺿﻌﻪ ﻭﺇﳕﺎ ﻳﻠﻬﺚ‬ ‫ﲪﻠ َ‬
‫ﻚ‬
‫ﺶ ﺷﺪﻳﺪ ﻭﺣﺮﱟ ﺷﺪﻳﺪ ﻭﻣﻦ ﺗﻌﺐ ﻭﺃﻣﺎ ﺍﻟﻨﱡﺒﺎﺡ ﻭﺍﻟﺼﱢﻴﺎﺡ ﻓﻤﻦ ﺷﻲﺀ ﺁﺧﺮ ﻗﻠﻨﺎ ﻟﻪ ‪ :‬ﺇﻥ ﻗﺎﻝ ﺫﻟ َ‬ ‫ﺍﻟﻜﻠﺐ ﻣﻦ ﻋَﻄ ﹺ‬
‫َﻣﹶﺜﻞﹸ ﺍﻟﻘﹶﻮ ﹺﻡ ﺍﻟﱠﺬﻳﻦ ﻛﺬﱠﺑﻮﺍ ﺑﺂﻳﺎﺗﻨﺎ ﻓﻘﺪ ﻳﺴﺘﻘﻴﻢ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺮﺍﺩّ ﻻ ﻳﺴﻤﱠﻰ ﻣﻜﺬﺑﹰﺎ ﻭﻻ ﻳﻘﺎﻝ ﳍﻢ ﻛﺬﱠﺑﻮﺍ ﺇﻻ ﻭﻗﺪ ﻛﺎﻥ‬
‫ﺫﻟﻚ ﻣﻨﻬﻢ ﻣﺮﺍﺭﹰﺍ ﻓﺈﻥ ﱂ ﻳﻜﻦ ﺫﻟﻚ ﻓﻠﻴﺲ ﺑﺒﻌﻴﺪ ﺃﻥ ﻳﺸﺒﱠﻪ ﺍﻟﺬﻱ ﺃﻭﰐ ﺍﻵﻳﺎﺕ ﻭﺍﻷﻋﺎﺟﻴﺐ ﻭﺍﻟﱪﻫﺎﻧﺎﺕ‬
‫ﳉﺪﱠ ﻭﺍﳉﹸﻬْﺪ ﻣﻦ‬
‫ﺐ ﻳُﻌﻄﻲ ﺍ ِ‬
‫ﻭﺍﻟﻜﺮﺍﻣﺎﺕ ﰲ ﺑﺪﺀ ﺣﺮﺻﻪ ﻋﻠﻴﻬﺎ ﻭﻃﻠﺒﻪ ﳍﺎ ﺑﺎﻟﻜﻠﺐ ﰲ ﺣﺮﺻﻪ ﻭﻃﻠﺒﻪ ﻓﺈﻥﱠ ﺍﻟﻜﻠ َ‬
‫ﻧﻔﺴﻪ ﰲ ﻛﻞﱢ ﺣﺎﻟ ٍﺔ ﻣﻦ ﺍﳊﺎﻻﺕ ﻭﺷﺒﱠﻪ ﺭﻓﻀﻪ ﻭﻗﺬﻓﻪ ﳍﺎ ﻣﻦ ﻳﺪﻳﻪ ﻭﺭﺩﱠﻩ ﳍﺎ ﺑﻌﺪ ﺍﳊﺮﺹ ﻋﻠﻴﻬﺎ ﻭﻓﺮﻁ ﺍﻟﺮﻏﺒﺔ ﻓﻴﻬﺎ‬
‫ﺑﺎﻟﻜﻠﺐ ﺇﺫﺍ ﺭﺟﻊ ﻳﻨﺒﺢ ﺑﻌﺪ‬

‫ﺇﻃﺮﺍﺩﻙ ﻟﻪ ﻭﻭﺍﺟﺐٌُ ﺃﻥ ﻳﻜﻮﻥ ﺭﻓﺾ ﻗﺒﻮﻝ ﺍﻷﺷﻴﺎﺀ ﺍﳋﻄﲑﺓ ﺍﻟﻨﻔﻴﺴﺔ ﰲ ﻭﺯﻥ ﻃﻠﺒﻬﻢ (‬
‫ﻼ ﺇﻟﻴﻚ ﻭﻣﺪﺑﺮﹰﺍ ﻋﻨﻚ ﳍﺚ ﻭﺍﻋﺘﺮﺍﻩ ﻣﺎ ﻳﻌﺘﺮﻳﻪ ﻋﻨﺪ‬‫ﺹ ﻋﻠﻴﻬﺎ ﻭﺍﻟﻜﻠﺐ ﺇﺫﺍ ﺃﺗﻌﺐ ﻧﻔﺴﻪ ﰲ ﺷﺪﱠﺓ ﺍﻟﻨﱡﺒﺎﺡ ﻣﻘﺒ ﹰ‬
‫ﻭﺍﳊﺮ ﹺ‬
‫ﺍﻟﺘﱠﻌﺐ ﻭﺍﻟﻌﻄﺶ ﻭﻋﻠﻰ ﺃﻧﱠﻨﺎ ﻣﺎ ﻧﺮﻣﻲ ﺑﺄﺑﺼﺎﺭﻧﺎ ﺇﱃ ﻛﻼﺑﻨﺎ ﻭﻫﻲ ﺭﺍﺑﻀﺔﹲ ﻭﺍﺩﻋﺔ ﺇﻻ ﻭﻫﻲ ﺗﻠﻬﺚ ﻣﻦ ﻏﲑ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﻫﻨﺎﻙ ﺇﻻ ﺣﺮﺍﺭﺓ ﺃﺟﻮﺍﻓﻬﺎ ﻭﺍﻟﺬﻱ ﻃﹸﺒﻌﺖ ﻋﻠﻴﻪ ﻣﻦ ﺷﺄﻬﻧﺎ ﺇﻻ ﺃﻥﱠ ﳍﺚ ﺍﻟﻜﻠﺐ ﳜﺘﻠﻒ ﺑﺎﻟﺸﺪﱠﺓ ﻭﺍﻟﻠﱢﲔ ‪.‬‬

‫ﻛﺮﻡ ﺍﻟﻜﻼﺏ‬

‫ﺕ ﺍﻷﲰﺎﺀ ﺍﳌﻌﺮﻭﻓﺔ ﻭﺍﻷﻟﻘﺎﺏ‬ ‫ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ‪ :‬ﻟﻴﺲ ﺍﻟﺪﱢﻳﻚ ﻣﻦ ﺍﻟﻜﻠﺐ ﰲ ﺷﻲﺀ ﻓﻤﻦ ﺍﻟﻜﻼﺏ ﺫﻭﺍ ُ‬
‫ﺍﳌﺸﻬﻮﺭﺓ ﻭﻟﻜﺮﺍﻣﻬﺎ ﻭﺟﻮﺍﺭﺣﻬﺎ ﻭﻛﻮﺍﺳﺒﻬﺎ ﻭﺃﺣﺮﺍﺭﻫﺎ ﻭﻋﺘﺎﻗﻬﺎ ﺃﻧﺴﺎ ﺏٌ ﻗﺎﺋﻤﺔﹲ ﻭﺩﻭﺍﻭﻳ ُﻦ ﳐﻠﹼﺪﺓ ﻭﺃﻋﺮﺍﻕٌ ﳏﻔﻮﻇﺔ‬
‫ﺐ ﺑﻦ ﺍﻟﱪﺍﻕ ﺑﻦ ﳛﲕ ﺑﻦ ﻭﺛﹼﺎﺏ ﺑﻦ ﻣﻈﻔﱢﺮ ﺑﻦ ﻣُﺤﺎﺭﺵ ‪.‬‬ ‫ﻭﻣﻮﺍﻟﻴﺪ ﻣُﺤﺼﺎﺓ ﻣﺜﻞ ﻛﻠﺐ ﺟﺬﻋﺎﻥ ﻭﻫﻮ ﺍﻟﺴﱠﻠﹾﻬ ُ‬

‫ﺷﻌﺮ ﻓﻴﻪ ﺫﻛﺮ ﺃﲰﺎﺀ ﺍﻟﻜﻼﺏ‬

 ‫ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﻌﺮﺏ ﺃﲰﺎﺀَﻫﺎ ﻭﺃﻧﺴﺎﻬﺑﺎ ﻗﺎﻝ ﻣﺰﺭﱢﺩ ﺑﻦ ﺿﺮﺍﺭ ‪:‬‬

‫ﺾ ﺍﻟﺸّﻌﺮ ﺇﻥ ﻛﻨﺖ ﻣُﻐْﺰﺭﹰﺍ ** ﻓﺈﻥ ﻏﺰﻳﺮ ﺍﻟﺸﻌﺮ ﻣﺎ ﺷﺎﺀ ﻗﺎﺋﻞ ( ) ﻟﻨﻌﺖ ﺻﺒُﺎﺣﻲﱟ ﻃﻮﻳﻞ ﺷﻘﺎﺅﻩ ** ﻟﻪ‬ ‫) ﻓ َﻌﺪّ ﻗﺮﻳ َ‬
‫ﺐ ** َﺗ ﹶﻘﻠﹾﻘﻞﹸ ﰲ ﺃﻋﻨﺎﻗﻬﻦﱠ ﺍﻟﺴﱠﻼﺳ ﹸﻞ ( ) ﺳُﺨﺎﻡٌ ﻭﻣِﻘﻼﺀ‬
‫ﲔ ﻟﻪ ﳑﺎ ﻳﱪّﻱ ﻭﺃﻛﻠ ﹴ‬
‫َﺭﻗﹶﻤﻴﱠﺎﺕ ﻭﺻَﻔﺮﺍ ُﺀ ﺫﺍﺑﻞ ( ) ﺑَﻘ َ‬
‫ﲔ ﻛﺎﻧﺎ ﺣﻴﺎﺗﻪ ** ﻓﻤﺎﺗﺎ ﻓﺄﻭﺩﻯ ﺷﺨﺼُﻪ‬ ‫ﺺ ﻭﺳﻠﹾﻬﺐٌ ** ﻭﺟﺪْﻻ ُﺀ ﻭﺍﻟﺴﱠ ْﺮﺣﺎﻥ ﻭﺍﳌﺘﻨﺎﻭ ﹸﻝ ( ) ﺑﻨﺎﺕ ﺳﻠﹸﻮ ِﻗﻴﱠ ﹺ‬ ‫ﺍﻟﻘﹶﻨﻴ ﹺ‬
‫ﻑ ﰲ ﺃﺻﺤﺎﺑﻪ ﻳﺴﺘﺜﻴﺒﻬ ْﻢ‬ ‫ﻓﻬﻮ ﺧﺎﻣ ﹸﻞ ( ) ﻭﺃﻳﻘﻦ ﺇ ﹾﺫ ﻣﺎﺗﺎ ﲜُﻮﻉ ﻭ َﺧﻠﱠ ٍﺔ ** ﻭﻗﺎﻝ ﹶﻟﻪُ ﺍﻟﺸﱠﻴﻄﺎ ﹸﻥ ‪ :‬ﺇﻧﱠﻚ ﻋﺎﺋ ﹸﻞ ( ) ﻓﻄﻮّ َ‬
‫ﻚ ﻫﺎﺑ ﹸﻞ (‬
‫ﺱ ﺃﻣﱡ ِ‬
‫ﺕ ﻋﻠﻴﻪ ﺍﳌﺴﺎﺋ ﹸﻞ ( ) ﻓﻘﺎﻝ ﳍﺎ ‪ :‬ﻫَﻞ ﻣﻦ ﻃﻌﺎ ﹴﻡ ﻓﺈﻧﱠﲏ ** ﺃﺫﻡﱡ ﺇﻟﻴﻚ ﺍﻟﻨﺎ َ‬ ‫** ﻓﺂﺏ ﻭﻗﺪ ﺃﻛﹾﺪ ْ‬

‫ﺖ ﻧﻔﺴُﻪ ﻣِﻦ ﻃﻌﺎﻣِﻪ **‬

‫ﺖ ‪ :‬ﻧَﻌ ْﻢ ﻫﺬﺍ ﺍﻟﻄﱠﻮﻱﱡ ﻭﻣﺎﺅﻩ ** ﻭﻣُﺤﺘَﺮﻕٌ ﻣﻦ ﺣﺎﺋﻞ ﺍﳉﻠﺪ ﻗﺎ ِﺣﻞﹸ ( ) ﻓﻠﻤﺎ ﺗﻨﺎﻫ ْ‬
‫) ﻓﻘﺎﻟ ْ‬
‫ﲔ ﺍﻟﺮﱡﻗﺎﺩ ﺍﻟﺒﻼﺑ ﹸﻞ ( ﻓﻔﻜﱢ ْﺮ‬
‫ﻭﺃﻣﺴﻰ ﻃﻠﻴﺤﹰﺎ ﻣﺎ ﻳُﻌﺎﻧﻴﻪ ﺑﺎﻃ ﹸﻞ ( ) ﺗَﻐﺸﱠﻰ ﻳﺮﻳ ُﺪ ﺍﻟﻨّﻮﻡ ﻓﻀﻞ ﺭﺩﺍﺋﻪ ** ﻓﺄﻋﻴﺎ ﻋﻠﻰ ﺍﻟﻌ ﹺ‬
‫ﻒ ﻋﻠﻰ ﻓﺼﻮﻟﻪ ﺣﱴ ﺗﻌﺮﻑ ﻏﻨﺎﺀ ﺍﻟﻜﻼﺏ ﻋﻨﺪﻫﻢ ﻭﻛﺴﺒﻬﺎ ﻋﻠﻴﻬﻢ ﻭﻣﻮﻗﻌﻬﺎ ﻣﻨﻬﻢ ﻭﻗﺎﻝ ﻟﺒﻴ ٌﺪ‬ ‫ﰲ ﻫﺬﺍ ﺍﻟﺸﻌﺮ ﻭ ِﻗ ْ‬
‫ﺕ‬
‫ﻑ ﲪﺎﻣُﻬﺎ ( ) ﻓﺘﻘﺼﱠﺪ ْ‬ ‫ﺖ ﺇﻥ ﱂ َﺗ ﹸﺬ ْﺩ ** ﺃ ﹾﻥ ﻗﺪ ﺃﺣﻢﱠ ِﻣ َﻦ ﺍﳊﺘﻮ ِ‬
‫ﰲ ﺫﻛﺮﻫﺎ ﻭﺫﻛﺮ ﺃﲰﺎﺀَﻫﺎ ‪ ) :‬ﻟﺘﺬﻭﺩﻫﻦﱠ ﻭﺃﻳﻘﻨ ْ‬
‫ﺏ ﻭﺿﺮﱢﺟﺖ ** ﺑﺪ ﹴﻡ ﻭﻏﹸﻮ ِﺩ َﺭ ﰲ ﺍ ﹶﳌ ﹶﻜﺮﱢ ﺳُﺨﺎﻣُﻬﺎ (‬ ‫ﻣﻨﻬﺎ ﻛﹶﺴﺎ ﹺ‬

‫ﻋﺎﺩﺓ ﺍﻟﺸﻌﺮﺍﺀ ﺣﲔ ﻳﺬﻛﺮﻭﻥ ﺍﻟﻜﻼﺏ‬

‫ﻭﺍﻟﺒﻘﺮ ﰲ ﺷﻌﺮﻫﻢ‬

‫ﺏ ﺍﻟﱵ ﺗﻘﺘ ﹸﻞ ﺑﻘ َﺮ ﺍﻟﻮﺣﺶ ﻭﺇﺫﺍ ﻛﺎﻥ‬

‫ﻭﻣﻦ ﻋﺎﺩﺓ ﺍﻟﺸﻌﺮﺍﺀ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺸﻌ ُﺮ ﻣَﺮﺛﻴﹰﺔ ﺃﻭ ﻣﻮﻋﻈ ﹰﺔ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻜﻼ ُ‬
‫ﺏ ﻫﻲ ﺍﳌﻘﺘﻮﻟﺔ ﻟﻴﺲ ﻋﻠﻰ ﺃﻥﱠ ﺫﻟﻚ ﺣﻜﺎﻳﺔ‬ ‫ﺍﻟﺸﻌﺮ ﻣﺪﳛﹰﺎ ﻭﻗﺎﻝ ﻛﺄﻥّ ﻧﺎﻗﱵ ﺑﻘﺮﺓ ﻣﻦ ﺻﻔﺘﻬﺎ ﻛﺬﺍ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻜﻼ ُ‬
‫ﻋﻦ ﻗﺼّﺔ ﺑﻌﻴﻨﻬﺎ ﻭﻟﻜﻦﱠ ﺍﻟﺜﱢﲑﺍﻥ ﺭﺑﱠﻤﺎ ﺟﺮﺣﺖ ﺍﻟﻜﻼﺏ ﻭﺭﺑﱠﻤﺎ ﻗﺘﻠﺘﻬﺎ‬

‫ﺷﻌﺮ ﺁﺧﺮ ﻓﻴﻪ ﺫﻛﺮ ﻟﺒﻌﺾ ﺃﲰﺎﺀ ﺍﻟﻜﻼﺏ‬

‫ﻭﻗﺎﻝ ﻟﺒﻴ ٌﺪ ﰲ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ ﻏﲑ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﻭﺫﻟﻚ ﻋﻠﻰ ﻣﻌﲎ ﻣﺎ ﻓﺴّﺮﺕ ﻟﻚ ﻓﻘﺎﻝ ﰲ ﺫﻟﻚ ﻭﺫﻛﺮ‬
‫ﺏ ﻭﻫﺎﺟﻪ ** ﺃﺧُﻮ ﻗﻔﺮ ٍﺓ ُﻳﺸْﻠﻰ ﺭﹺﻛﺎﺣﹰﺎ ﻭﺳﺎﺋﻼ (‬
‫ﺃﲰﺎﺀﻫﺎ ‪ ) :‬ﻓﺄﺻﺒﺢ ﻭﺍﻧﺸﻖﱠ ﺍﻟﻀﱠﺒﺎ ُ‬

‫ﺖ‬
‫ﺲ ﻛﺎﻟﻨﱡﺸﱠﺎﺏ ﺗﺪﻣَﻰ ﳓﻮﺭُﻫﺎ ** ﻳﺮﻳْﻦ ﺩﻣﺎ َﺀ ﺍﳍﺎﺩﻳﺎﺕ ﻧﻮﺍﻓﻼ ( ﻭﻣﻦ ﺃﲰﺎﺋﻬﺎ ﻗﻮﳍﻢ ‪ :‬ﻋﻠﻰ ﺃﻫﻠﻬﺎ ﺟﻨ ْ‬
‫) ﻋﻮﺍﺑ َ‬
‫ﺿﺒﱠﺎﺭﺍ (‬
‫ﺖ َ‬‫ﲔ ﺗﱪﻗﻌ ْ‬‫ﺕﺣ َ‬
‫ﺖ ** ﻓﺬﻛ ْﺮ ُ‬
‫ﺞ ﻓﺘﱪ ﹶﻗ َﻌ ْ‬
‫ﺕ ﻓﻘﻠﺖ ﳍﺎ َﻫ ﹴ‬
‫ﺑﺮﺍﻗﺶ ﻭﻣﻦ ﺃﲰﺎﺋﻬﺎ ﻗﻮﻝ ﺍﻵﺧﺮ ‪ :‬ﺿﺒﱠﺎﺭ ‪ ) :‬ﺳﻔﹶﺮ ْ‬
‫ﺖ ﻋﻠﻴﻪ ﺍﻟﺴﱠﻤﺎ ** ُﺀ ﻣﻦ ﻛﻞﱢ ﺣﺎﺑﻴٍﺔ َﺗ ْﻬﻄﹸﻞﹸ ( ) ُﻣ ِﻜﺒﱠﺎ ﻛﻤﺎ ﺍﺟﺘﻨﺢ ﺍﳍﺎﻟﻜﻲّ‬
‫ﻭﻗﺎﻝ ﺍﻟﻜﹸﻤﻴﺖ ﺍﻷﺳﺪﻱّ ‪ ) :‬ﻓﺒﺎﺕ ﻭﺑﺎﺗ ْ‬
‫ﻑ‬
‫ﻒ ﻳﺮﻯ ِﺣ ﹾﻘﻔﹶﻪ ** ﺧَﻄﺎ ِ‬ ‫ﺿﺒْﻦ ﺣِﻘ ٍ‬ ‫ﺼ ﹸﻞ ( ﰒ ﺫﻛﺮ ﺃﲰﺎﺀ ﺍﻟﻜﻼﺏ ﻓﻘﺎﻝ ‪ ) :‬ﻭﰲ ِ‬ ‫** ﻋﻠﻰ ﺍﻟﻨّﺼْﻞ ﺇﺫ ﻃﹸﺒﻊ ﺍﳌ ْﻨ ُ‬
‫ﻭَﺳ ْﺮ َﺣﺔﹸ ﻭﺍﻷﺣْﺪﻝﹸ (‬
‫ﺕ ﻗﺮَﺍﻧﺎ ﻧﺒْﺢ‬
‫ﲔ ﺍﻟﺒُﻴﻮ ِ‬
‫ﺕ ﺟﻠﻴﺪ ﺍﻟﻠﱠﻴﻞ ﻳَﻀﺮﺑﻨُﺎ ** ﺑ َ‬ ‫) ﻭﺃﺭﺑﻌﺔﹲ ﻛﻘِﺪﺍﺡ ﺍﻟﺴﱠﺮﺍ ** ﺀ ﻻ ﻋﺎﻧﻴﺎ ﺕٌ ﻭﻻ ُﻋﺒﱠ ﹸﻞ ( ) ﺑﺘﻨﺎ ﻭﺑﺎ َ‬
‫ﺱ ( ﻭﺩﺭﻭﺍﺱ ‪ :‬ﺍﺳﻢ ﻛﻠﺐ ﻭﺍﻟﻮﺿﺮﻯ‬ ‫ﺕ ﺇﺟﺮﺍ ﹺ‬‫ﺖ ﺗﻐﻨﱢﻴﻪ ﻭﺿْﺮَﻯ ﺫﺍ ُ‬ ‫ﻼ ﺑﻄﻨَﻪ ﺃﻟﺒﺎﻬﻧﺎ َﺣﻠﹶﺒﹰﺎ ** ﺑﺎَﺗ ْ‬
‫ﺱ ( ) ﺇﺫﺍ َﻣ ﹶ‬
‫ﺩﺭﻭﺍ ﹺ‬
‫ﻕ‬
‫ﺙ ﰲ ﺫﻟﻚ ‪ ) :‬ﻓﺘﺮﻣّﻠﹶﺖ ﺑﺪ ﹴﻡ ﻗﹶﺪﺍ ﹺﻡ ﻭَﻗ ْﺪ ** ﺃﻭﰱ ﺍﻟﻠﱠﺤﺎ ُ‬ ‫‪ :‬ﺍﺳﺘﻪ ﻭﻏﻨﺎﺅﻫﺎ ‪ :‬ﺍﻟﻀﱡﺮﺍﻁ ﻭﻗﺎﻝ ﺿﺎﺑﺊ ﺑ ُﻦ ﺍﳊﺎﺭ ﹸ‬
‫ﻭﺣﺎ ﹶﻥ ﻣﺼﺮﻋﻪ ( ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) ( :‬ﻭﻟﻮ ﻫﻴّﺎ ﻟﻪ ﺍﻟﻠﱠﻪ ** ﻣﻦ ﺍﻟﺘﻮﻓﻴﻖ ﺃﺳﺒﺎﺑﺎ ( ) ﻟﺴﻤﱠﻰ ﻧﻔﺴَﻪ ﻋَﻤﺮﹰﺍ ** ﻭﲰﱠﻰ‬
‫ﺐ ﻭﺛﱠﺎﺑﺎ ( ﻭﻣﺜﻞ ﻫﺬﺍ ﻛﺜﲑ ‪.‬‬
‫ﺍﻟﻜﻠ َ‬

‫ﺃﺣﺮﺹ ﺍﻟﻜﻼﺏ‬

‫ﺐ ﺫﻧﺐ ﺍﻟﻈﱠﱯ ﻭﺍﻷﺭﻧﺐ ﻭﺍﻟﺜﱠﻮﺭ ﻭﻏﲑ ﺫﻟﻚ ﳑﺎ ﻫﻮ ﻣﻦ‬

‫ﺠ َ‬
‫ﺐ ﺃﺷﺪﱡ ﻣﺎ ﻳﻜﻮﻥ ﺣﺮﺻﹰﺎ ﺇﺫﺍ ﻛﺎﻥ ﺧﻄ ُﻤ ُﻪ ﳝﺲّ ﻋ ْ‬
‫ﻭﺍﻟﻜﻠ ُ‬
‫ﺻﻴﺪﻩ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﺭﺑﱠﻤﺎ ﺃﻏﺪﻭ ﻣَﻌﻲ ﻛﻠﱯ ** ﻃﺎﻟﺒﹰﺎ ﻟﻠﺼﻴّﺪ ﰲ ﺻﺤﱯ ( ) ﻓﺎﺳﺘﺪﺭﱠﺗْﻪ ﻓﺪﺭﱠ ﳍﺎ **‬
‫ﲔ ﺑﺎﻟﺘﱡﺮﺏ ( ) ﻓﺎﺩﱠﺭﺍﻫﺎ َﻭ ْﻫ َﻲ ﻻﻫﻴﺔﹲ ** ﰲ ﲨﻴﻢ ﺍﳊﺎﺝ ﻭﺍﻟ َﻐﺮْﺏ ( ) ﻓﻔﺮﻯ ُﺟﻤﱠﺎﻋﻬﻦﱠ ﻛﻤﺎ ** ﹸﻗﺪﱠ‬
‫َﻳﻠﹾﻄ ُﻢ ﺍﻟﺮﱡﻓﹾﻐ ﹺ‬
‫ﺐ(‬
‫ﳐﻠﻮﻻﻥ ﻣﻦ ﻋَﺼ ﹺ‬

‫ﺐ‬
‫ﺿﻤﱠﻚ ﺍﻟﻜﺴﺮَﻳ ﹺﻦ ﺑﺎﻟﺸﻌ ﹺ‬ ‫ﺨ ِﻄ ِﻤِﻪ ** َ‬
‫ﺤﻴَﻴ ِﻪ ﲟ ْ‬
‫ﰒ ﻗﺎﻝ ‪ ) :‬ﻏﲑ ﻳﻌﻔﻮ ﹴﺭ ﺃﹸﻫﻞﹼ ﺑﻪ ** ﺟﺎﻑ َﺩﻓﱠﻴ ِﻪ ﻋﻦ ﺍﻟﻘﹶﻠﹾﺐ ( ) ﺿﻢّ ﹶﻟ ْ‬
‫ﺐ ()‬
‫ﺠ ﹺ‬
‫ﺲ ﺣﲔ ﻛﺒَﺎ ** ﻭﺩﻧﺎ ﻓﹸﻮُﻩ ﻣﻦ ﺍﻟ َﻌ ْ‬ ‫ﺐ ( ) ﻓﺘﻌﺎﻳﺎ ﺍﻟﺘﱠﻴ ُ‬‫ﺕ َﺷﻐْﻮﺍﺀُ ﻣﻦ ﹾﳍ ﹺ‬ ‫ﺕ ﻛﻤﺎ ** ﹶﻛﺴَﺮ ْ‬ ‫( ) ﻭﺍﻧﺘﺤﻰ ﻟﻠﺒﺎﻗﻴﺎ ِ‬
‫ﺖ ﻓﺘًﻰ ** ﱂ ﺃﹸﻗ ﹾﻞ ﻣﻦ ﻟﺬﹼ ِﺓ ﺣﺴﱯ (‬
‫ﻚ ﻟﺬﱠﺍﰐ ﻭﻛﻨ ُ‬
‫ﺐ ( ) ﺗﻠ َ‬
‫ﻇﻞﱠ ﺑﺎﻟﻮﻋﺴﺎﺀ ﻳﻨﻔﹸﻀﻪ ** ﺁﺭﹺﻣﹰﺎ ﻣﻨﻪ ﻋﻠﻰ ﺍﻟﺼﱡ ﹾﻠ ﹺ‬
‫ﺍﻹﻫﻼﻝ ﻭﺍﻻﺳﺘﻬﻼﻝ ﻭﺃﻣﺎ ﻗﻮﻟﻪ ‪ :‬ﻏﲑ ﻳﻌﻔﻮﺭ ﺃﹸﻫﻞﱠ ﺑﻪ ﻓﺎﻹﻫﻼﻝ ﺍﻟﺬﻱ ﺫﻛﺮ ﻫﻮ ﺷﻲﺀٌ ﻳﻌﺘﺮﻳﻪ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‬
‫ﳜﺮﺝ ﻣﻦ ﺟﻮﻓﻪ ﺻﻮﺕٌ ﺷﺒﻴﻪ ﺑﺎﻟﻌُﻮﺍﺀ ﺍﳋﻔﻴﻒ ﻭﻫﻮ‬

‫ﻣﺎ ﺑﲔ ﺍﻟﻌﻮﺍﺀ ﻭﺍﻷﻧﲔ ﻭﺫﻟﻚ ﻣﻦ ﺣﺎﻕ ﺍﳊﺮﺹ ﻭﺷﺪﱠﺓ ﺍﻟﻄﻠﺐ ﻭﺧﻮﻑ ﺍﻟﻔﻮﺍﺕ ﻭﻳﻘﺎﻝ ‪ :‬ﺃﻫﻠﹼﺖ ﺍﻟﺴﻤﺎ ُﺀ ﺇﺫﺍ‬
‫ﺐ ﺍﳌﻌﺘ ِﻤ ْﺮ ( ﻭﻣﻨﻪ‬
‫ﺻﺒﱠﺖ ﻭﺍﺳﺘﻬﻠﺖ ‪ :‬ﺇﺫﺍ ﺍﺭﺗﻔﻊ ﺻﻮﺕ ﻭﻗﻌﻬﺎ ) ُﻳ ﹺﻬ ﱡﻞ ﺑﺎﻟﻔﺮﻗﺪ ﺭُﻛﺒﺎﻧُﻬﺎ ** ﻛﻤﺎ ﻳُﻬ ﱡﻞ ﺍﻟﺮﺍﻛ ُ‬
‫ﺍﺳﺘﻬﻼﻝ ﺍﻟﺼﱯ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﻷﻋﺮﺍﰊﱡ ‪ :‬ﺃﺭﺃﻳﺖ ﻣﻦ ﻻ ﺷﺮﺏ ﻭﻻ ﺃﻛﻞ ﻭﻻ ﺻﺎﺡ ﻭﺍﺳﺘﻬﻞ ﺃﻟﻴﺲ ﺫﻟﻚ ُﻳ ﹶﻄﻞﹼ‬

‫ﲣﺮﻳﻖ ﺍﻟﻜﻠﺐ ﺃﺫﻧﻴﻪ‬

‫ﺐ ﰲ ﺍﻓﺘﺮﺍﺵ ﺫﺭﺍﻋﻴﻪ‬‫ﺐ ﻭﻫﻮ ﺃﻥ ﳝﺪﱠ ﺿﺒْﻌﻪ ﻛﻠﱠﻪ ﻭﻻ ﻳﻜﻮﻥ ﻛﺎﳊﻤﺎﺭ ﺍﻟﻀﻴﱢﻖ ﺍﻹﺑﻄﻴْﻦ ﻭﺍﻟﻜﻠ ُ‬
‫ﻭﺇﺫﺍ ﺿﺒَﻊ ﺍﻟﻜﻠ ُ‬
‫ﻭﺑﺴﻂ ﺭﺟﻠﻴﻪ ﺣﺘﱠﻰ ﻳﺼﻴﺐ ﻗﺼﱡﻪ ﺍﻷﺭﺽ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﻔﺮﺱ ﻭﻋﻨﺪ ﺫﻟﻚ ﻣﺎ َﻳﻨْﺸﻂ ﺃﺫﻧﻴﻪ ﺣﺘﱠﻰ ﻳﺪﻣﻴﻬﻤﺎ ﻭﻟﺬﻟﻚ‬
‫ﺖ ﺍﳌﺸﲑ ﻣُﻮﻫﻨﹰﺎ ﺑﻨﺎﺭِﻩ (‬ ‫ﺖ ﻬﺑﻤﺎ ‪ ) :‬ﻓﺎﻧﺼﺎﻉ ﻛﺎﻟﻜﻮﻛﺐ ﰲ ﺍﳓﺪﺍﺭﻩ ** ﹶﻟ ﹾﻔ َ‬ ‫ﻗﺎﻝ ﺍﳊﺴﻦ ﺑﻦ ﻫﺎﻧﺊ ﻭﻗﺪ ﻃﺎﻝ ﻣﺎ ﻧﻌ َ‬
‫ﺐ ﻣﻦ‬ ‫ﻕ ﺃﺫﻧﻴﻪ ﺷﺒَﺎ ﺃﻇﻔﺎﺭ ِﻩ ( ﻭﺃ ﻭّﻝ ﻫﺬﻩ ﺍﻷﺭﺟﻮﺯﺓ ‪ ) :‬ﳌﺎ ﹶﻏﺪَﺍ ﺍﻟﺜﱠﻌﻠ ُ‬
‫ﻒ ﰲ ﺇﺣﻀﺎﺭﻩ ** َﺧﺮّ َ‬ ‫) َﺷﺪﱠﺍ ﺇﺫﺍ ﺃﺣْﺼ َ‬
‫ﻭﹺﺟﺎﺭﻩ ** ﻳَﻠَﺘﻤِﺲ ﺍﻟ ﹶﻜﺴْﺐ ﻋﻠﻰ ﺻﻐﺎﺭ ِﻩ (‬

‫ﻣﻌﺮﻓﺔ ﺃﰊ ﻧﻮﺍﺱ ﺑﺎﻟﻜﻼﺏ ﻭﺟﻮﺩﺓ ﺷﻌﺮﻩ‬

 ‫ﺖ ﻟﻚ ﺭﺟﺰﻩ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻷﻧﱠﻪ ﻛﺎﻥ ﻋﺎﳌﹰﺎ ﺭﺍﻭﻳﺔ ﻭﻛﺎﻥ ﻗﺪ ﻟﻌﺐ ﺑﺎﻟﻜﻼﺏ ﺯﻣﺎﻧﹰﺎ ﻭﻋﺮﻑ ﻣﻨﻬﺎ ﻣﺎ ﻻ‬ ‫ﻭﺃﻧﺎ ﻛﺘﺒ ُ‬
‫ﺗﻌﺮﻓﻪ ﺍﻷﻋﺮﺍﺏ ﻭﺫﻟﻚ ﻣﻮﺟﻮﺩ ﰲ ﺷﻌﺮﻩ ﻭﺻﻔﺎﺕ ﺍﻟﻜﻼﺏ ﻣﺴﺘﻘﺼﺎﺓ ﰲ ﺃﺭﺍﺟﻴﺰﻩ ﻫﺬﺍ ﻣﻊ ﺟﻮﺩﺓ ﺍﻟﻄﺒﻊ ﻭﺟﻮﺩﺓ‬
‫ﺖ ﺷِﻌﺮَﻩ ﻓﻀﱠﻠَﺘﻪُ ﺇﻻﱠ ﺃﻥ ﺗﻌﺘﺮﺽ ﻋﻠﻴﻚ ﻓﻴﻪ ﺍﻟﻌﺼﺒﻴّﺔ ﺃﻭ ﺗﺮﻯ ﺃﻥﹼ ﺃﻫﻞ ﺍﻟﺒﺪﻭ‬
‫ﺍﻟﺴﺒﻚ ﻭﺍﳊﺬﻕ ﺑﺎﻟﺼﻨﻌﺔ ﻭﺇﻥ ﺗﺄﻣﱠﻠ َ‬
‫ﺃﺑﺪﹰﺍ ﺃﺷﻌ ُﺮ ﻭﺃﻥﱠ ﺍﳌﻮﻟﱠﺪﻳﻦ ﻻ ﻳﻘﺎﺭﺑﻮﻬﻧﻢ ﰲ ﺷﻲﺀ ﻓﺈﻥ ﺍﻋﺘﺮﺽ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻋﻠﻴﻚ ﻓﺈﻧﻚ ﻻ ﺗﺒﺼﺮ ﺍﳊﻖﱠ ﻣﻦ ﺍﻟﺒﺎﻃﻞ‬
‫ﺖ ﻣﻐﻠﻮﺑﹰﺎ‬
‫ﻣﺎﺩﻣ َ‬

‫ﻃﺮﺩﻳﺎﺕ ﺃﰊ ﻧﻮﺍﺱ‬

‫ﺿﻪُ ﰲ َﺳﻨَﻦ‬
‫ﺐ ﻋﻠﻰ ﺻﻐﺎﺭﻩ ( ) ﻋﺎﺭ َ‬
‫ﺐ ﻣﻦ ﻭﹺﺟﺎﺭﹺﻩ ** ﻳﻠﺘَﻤﺲ ﺍﻟﻜﺴ َ‬
‫ﻗﺎﻝ ﺍﳊﺴﻦ ﺑﻦ ﻫﺎﻧﺊ ‪ ) :‬ﳌﺎ ﻏﺪﺍ ﺍﻟﺜﻌﻠ ُ‬
‫ﺝ ﰲ ﺻِﺪﺍﺭﻩ (‬
‫ﺍﻣﺘﻴﺎﺭﻩ ** ﻣﻀﻤﱠﺮٌ َﻳﻤُﻮ ُ‬

‫ﺖ ﺍﻟﺘﺴﻬﻴ ُﻢ ﻣﻦ ﺃﻗﻄﺎﺭﻩ ** ﻣﻦ ﺑﻌﺪ ﻣﺎ‬ ‫) ﰲ ﺣَﻠﻖ ﺍﻟﺼﱡﻔﹾﺮ ﻭﰲ ﺃﺳﻴﺎﺭﹺﻩ ** ﻣﻨﻀﻤﱠﺔ ﹸﻗﺼْﺮﺍ ُﻩ ﻣﻦ ﺇﺿﻤﺎﺭﻩ ( ) ﻗﺪ ﻧَﺤ َ‬
‫ﻼ ﱂ َﻳ ْﺪﻥﹸ ﻣﻦ‬
‫ﺐ ﻋﻦ ﺃﻇﺂﺭﻩ ( ) ﻭﻫﻮ ﹶﻃ ﹰ‬ ‫ﻛﺎﻥ ﺇﱃ ﺃﺻﺒْﺎﺭﻩ ( ) ﹶﻏﻀّﹰﺎ ﹶﻏﺬﹶﺗ ُﻪ ﺍﳉﹸﻮ ُﺭ ﻣﻦ ِﻋﺸَﺎﺭﻩ ** ﺃﻳﱠﺎﻡ ﻻ ﻳُﺤﺠ ُ‬
‫ﺱ ﻓﻴﻪ ﻃﹶﺮ ﹶﻓ ْﻲ ﻬﻧﺎﺭﹺﻩ ** ﺣﺘﱠﻰ ﺇﺫﺍ ﺃﺣْﻤ َﺪ ﰲ ﺍﺧْﺘﺒﺎﺭﻩ ( ) َﺟ ْﻤ َﺮ‬
‫ﺠﺐُ ﻋﻦ ُﺯ ﻭﱠﺍﺭﻩ ( ) ﻳُﺴﺎ ُ‬
‫ﺇﺷﻐﺎﺭﻩ ** ﰲ َﻣﻨْﺰ ﹴﻝ ُﻳﺤ َ‬
‫ﻏﻀًﻰ ﻳﺪ ِﻣﻦُ ﰲ ﺍﺳﺘﻌﺎﺭﻩ ** ﻛﺄﻥﱠ ﻟﹶﺤﻴَﻴﻪ ﻟﺪﻯ ﺍﻓﺘﺮﺍﺭﻩ (‬

‫ﲑ ﻋﻠﻰ ﻃﹶﻮﺍﺭﻩ ** ﻳﻀﻢﱡ ﻗﹸﻄﺮﻳﻪ ﻣﻦ ﺍﺿﻄﺒﺎﺭﻩ ( ) ﻭﺇﻥ ﲤﻄﱠﻰ ﰎﹼ ﰲ ﺃﺷﺒﺎﺭﻩ ** ﻋَﺸْﺮٌ ﺇﺫﺍ ﻗﹶﺪّﺭ ﰲ‬ ‫) ﺷﻚ ﻣَﺴﺎﻣ َ‬
‫ﺖ‬
‫ﻉ ﻛﺎﻟﻜﻮﻛﺐ ﰲ ﺍﳓﺪﺍﺭﻩ ** ﹶﻟ ﹾﻔ َ‬ ‫ﺡ ﱂ ﺗُﻤﺎﺭﹺﻩ ** ﺇﻻ ﺑﺄﻥ ﻳُﻄ ﹶﻠ َﻖ ﻣﻦ ﻋِﺬﺍﺭﻩ ( ) ﻓﺎﻧﺼﺎ َ‬
‫ﺍﻗﺘﺪﺍﺭﻩ ( ) ﲰْﻊٌ ﺇﺫﺍ ﺍﺳَﺘ ْﺮ َﻭ َ‬
‫ﻒ ﰲ ﺇﺣﻀﺎﺭﻩ ** ﺧﺮﱠﻕ ﺃﺫﻧﻴﻪ ﺷﺒﺎ ﺃﻇﻔﺎﺭﻩ ( ) ﺣﱴ ﺇﺫﺍ ﻣﺎ ﺍﻧﺴﺎﺏ ﰲ‬ ‫ﺼ َ‬‫ﲑ ﻣُﻮ ﻫِﻨﹰﺎ ﺑﻨﺎﺭﻩ ( ) ﺷﺪﱠﹰﺍ ﺇﺫﺍ ﺃ ْﺣ َ‬
‫ﺍﳌﹸﺸ ﹺ‬
‫ﻏﺒﺎﺭﻩ ** ﻋﺎﻓﹶﺮ ُﻩ ﺃ ْﺧ َﺮﻕُ ﰲ ﻋِﻔﺎﺭﻩ (‬

‫ﲑ ﻟﻠﺜﱠﻌﻠﺐ ﰲ ﺍﺑﺘﻜﺎﺭﻩ‬
‫ﺼ ﹶﻞ ﻣﻦ ﻓﹶﻘﺎﺭﹺﻩ ** ﻭﺷﻖﱠ ﻋﻨﻪ ﺟﺎﻧَﺒ ْﻲ ﺻِﺪﺍﺭﹺﻩ ( ﻣﺎ ِﺧ َ‬ ‫) ﻓَﺘﻠَﺘ ﹶﻞ ﺍﳌ ﹾﻔ ِ‬
‫ﺐ ﻳﺴﻤﻰ ﺯُﻧﺒﻮﺭﹰﺍ ‪ ) :‬ﺇﺫﺍ‬
‫ﻃﺮﺩﻳﺔ ﺛﺎﻧﻴﺔ ﻷﰊ ﺍﻟﻨﻮﺍﺱ ﻭﻗﺎﻝ ﰲ ﻛﻠﺐ ﺳُﻠﻴﻤﺎﻥ ﺑﻦ ﺩﺍﻭﺩ ﺍﳍﺎﴰﻲّ ﻭﻛﺎﻥ ﺍﻟﻜﻠ ُ‬
‫ﺨﺰﱠﺍﻥ ﺍﻟﻔﻼ ﹸﺛﺒُﻮﺭﺍ ** ﺃﺩﰱ ﺗﺮﻯ ﰲ ﺷِﺪﻗِﻪ ﺗﺄﺧﲑﺍ‬ ‫ﺖ ِﻟ ِ‬
‫ﺕ ﺯُﻧﺒﻮﺭﺍ ** ﻗﺪ ﻗﹸﻠﱢ َﺪ ﺍﳊﻠ ﹶﻘ ﹶﺔ ﻭﺍﻟﺴﱡﻴﻮﺭﺍ ( ) َﺩ َﻋ ْ‬
‫ﲔ ﺭﺃ ْ‬ ‫ﺍﻟﺸﻴﺎﻃ ُ‬
‫ﺖ ﺳُﻄﻮﺭﺍ (‬ ‫ﺿﺘَﻪ ﻣﻔﺮﻭﺭﺍ ** ﺧﻨﺎﺟﺮﹰﺍ ﻗﺪ ﻧﺒﺘ ْ‬ ‫( ) ﺗﺮﻯ ﺇﺫﺍ ﻋﺎﺭ ْ‬

‫) ﺳﻘﻂ ‪ :‬ﺑﻴﺖ ﺍﻟﺸﻌﺮ ( ) ﻓﺘﻠﺘﻞ ﺍﳌﻔﺼﻞ ﻣﻦ ﻓﻘﺎﺭﻩ ** ﻭﺷﻖ ﻋﻨﻪ ﺟﺎﻧﱯ ﺻﺪﺍﺭﻩ ( ) ﺣﺘﱠﻰ ﺗﻮﻓﱠﻰ ﺍﻟﺴﱠﺒْﻌ ﹶﺔ ﺍﻟﺸﻬﻮﺭﺍ‬
‫** ﻣﻦ ِﺳﻨﱢ ِﻪ ﻭﺑَﻠ ﹶﻎ ﺍﻟﺸﱡﻐﻮﺭﺍ ( ) ﻭﻋَﺮﻑ ﺍﻹﳛﺎ َﺀ ﻭﺍﻟﺼﱠﻔﲑﺍ ** ﻭﺍﻟﻜﻒﱠ ﺃ ﹾﻥ ﺗﻮﻣﺊ ﺃﻭ ﺗﺸﲑﺍ ( ) ﻳﻌﻄﻴﻚ ﺃﻗﺼﻰ‬
‫ﺣُﻀْﺮﻩ ﺍﳌﺬﺧﻮﺭﺍ ** َﺷﺪ‪‬ﺍ َﺗﺮَﻯ ﻣﻦ ﳘﺰ ِﻩ ﺍﻷُﻇﻔﹸﻮﺭﺍ ( ) ﻣُﻨﺘﺸِﻄﹰﺎ ﻣﻦ ﺃﹸﺫﻧﻪ ﺳُﻴﻮﺭَﺍ ** ﻓﻤﺎ ﻳﺰﺍ ﹸﻝ ﻭﺍﻟﻐﹰﺎ ﺗﺎﻣﻮﺭﺍ ( )‬
‫ﻣِﻦ ﺛﻌﻠﺐ ﻏﺎ َﺩﺭَﻩ ﳎﺰﻭﺭﺍ ** ﺃﻭ ﺃﺭﻧﺐ ﻛ ﻮﱠﺭَﻫﺎ ﺗﻜﻮﻳﺮﺍ ( ) ﺃﻭ ﻇﺒﻴ ٍﺔ ﺗﻘﺮﻭ ﺭَﺷﹰﺎ ﻏﺮﻳﺮﺍ ** ﻏﺎﺩَﺭﻫﺎ ﺩﻭﻥ ﺍﻟﻄﱠﻼ‬
‫ﻋَﻘﲑﺍ ( ) ﻓﺄﻣﺘ َﻊ ﺍﻟﻠﱠ ُﻪ ﺑﻪ ﺍﻷﻣﲑﺍ ** َﺭﺑﱢﻲ ﻭﻻ ﺯﺍ ﹶﻝ ﺑﻪ ﻣﺴﺮﻭﺭﺍ ( ﻭﻗﺪ ﻗﺎﻝ ﻛﻤﺎ ﺗﺮﻯ ‪ ) :‬ﺷﺪ‪‬ﺍ ﺗﺮﻯ ﻣﻦ َﻫﻤْﺰﻩ‬
‫ﺍﻷﻇﻔﻮﺭﺍ ** ﻣُﻨﺘﺸِﻄﹰﺎ ﻣﻦ ﺃﹸﺫﻧﻪ ﺳﻴُﻮﺭﺍ (‬
 ‫ﺑﺈﺛﺮ ﻗﻮﻟﻪ ‪ ) :‬ﺣﺘﱠﻰ ﺗﻮﻓﱠﻰ ﺍﻟﺴﺒﻌﺔ ﺍﻟﺸﻬﻮﺭﺍ ** ﻣﻦ ِﺳﻨﱢ ِﻪ ﻭﺑﻠﻎ ﺍﻟﺸﻐﻮﺭﺍ ( ﻓﺈﻥﱠ ﺍﻟﻜﻠﺐ ﺇﺫﺍ ﺷﻐﺮ ﺑﺮﺟﻠﻪ ﻭﺑﺎ ﹶﻝ‬
‫ﻓﺬﻟﻚ ﺩﻟﻴ ﹸﻞ ﻋﻠﻰ ﲤﺎﻡ ﺑﻠﻮﻏﻪ ﻟﻺﻟﻘﺎﺡ ﻭﻫﻮ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﺍﻟﺬﻱ ﳛﺘﻠﻢ ‪.‬‬
‫ﻕ ﻃﺮﻑ ﺍﻷﺭﻧﺒﺔ ﻭﻣﻨﻬﺎ ﺗﻐﻴﱡﺮ ﺭﻳﺢ ﺇﺑﻄﻴﻪ ﻭﻣﻨﻬﺎ ﺍﻷﻧﻴﺎﺏ ﻭﻣﻨﻬﺎ‬ ‫ﻭﺃﻣﺎ ﺍﺣﺘﻼﻡ ﺍﻟﻐﻼﻡ ﻓﻴﻌﺮﻑ ﺑﺄﻣﻮﺭ ‪ :‬ﻣﻨﻬﺎ ﺍﻧﻔﺮﺍ ُ‬
‫ﻏﻠﻆ ﺍﻟﺼﻮﺕ ﻭﻣﻦ ﺍﻟﻐﻠﻤﺎﻥ ﻣﻦ ﻻ ﳛﺘﻠﻢ ﻭﰲ ﺍﳉﻮﺍﺭﻱ ﺟﻮﺍ ﹴﺭ ﻻ ﳛﻀْﻦ ﻭﺫﻟﻚ ﰲ ﺍﻟﻨﺴﺎﺀ ﻋﻴﺐ ﻭﻟﻴﺲ ﻣﺜﻠﻪ ﻣﻦ‬
‫ﺍﻟﺮﺟﺎﻝ ﻋﻴﺒﹰﺎ ﻭﻗﺪ ﺭﺃﻳﺖ ﺭﺟﺎ ﹰﻻ ﻳﻮﺻﻔﻮﻥ ﺑﺎﻟﻘﻮﺓ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ ﻭﺑﻌﻀﻬﻢ ﱂ ﳛﺘﻠﻢ ﺇﻻ ﻣﺮﺓ ﺃﻭ ﻣﺮﺗﲔ ﻭﺑﻌﻀﻬﻢ ﱂ‬
‫ﳛﺘﻠﻢ ﺍﻟﺒﺘﺔ‬
‫ﻃﺮﺩﻳﺔ ﺛﺎﻟﺜﺔ ﻷﰊ ﻧﻮﺍﺱ ﻗﺪ ﻗﺎﻝ ﺍﳊﺴﻦ ﺑ ُﻦ ﻫﺎﻧﺊ ﻣﺜﻞ ﺫﻟﻚ ﰲ ﺃﺭﺟﻮﺯﺓ ﺃﺧﺮﻯ ‪ ) :‬ﻳَﻤْﺮﻱ ﺇﺫﺍ ﻛﺎﻥ ﺍﳉﺮﺍ ُﺀ ﻋﺒْﻄﺎ‬
‫ﺤ َﻢ ﺍﻷﺛﺎﰲ ُﻣ ﹾﻠﻄﺎ (‬
‫** ﺑﺮﺍﺛِﻨﺎ ﺳُ ْ‬

‫ﻳَﻨْﺸِﻂ ﺃﹸﺫﻧﻴﻪ ﻬﺑﻦّ َﻧﺸْﻄﺎ ﻭﻫﺬﻩ ﺍﻷﺟﻮﺯﺓ ﺃ ﻭﱠﳍﺎ ‪ ) :‬ﻋَﺪّﺩْﺕ ﻛﻠﺒﹰﺎ ﻟﻠﻄﱠﺮﺍ ِﺩ َﺳﻠﹾﻄﺎ ** ﻣﻘﻠﱠﺪﹰﺍ ﻗﻼﺋﺪﹰﺍ ﻭَﻣﻘﹾﻄﺎ ( ) ﻓﻬﻮ‬
‫ﺤ َﻢ ﺍﻷﺛﺎﰲ‬
‫ﳉﺮَﺍﺀ َﻋﺒْﻄﺎ ** ﺑﺮﺍﺛﻨﹰﺎ ﺳُ ْ‬
‫ﺍﳉﻤﻴﻞ ﻭﺍﳊﺴﻴﺐ ﺭﻫْﻄﺎ ** ﺗﺮﻯ ﻟﻪ ﺷِﺪﻗﲔ ُﺧﻄﹼﱠﺎ َﺧﻄﱠﺎ ( ) ﳝﺮﻱ ﺇﺫﺍ ﻛﺎﻥ ﺍ ِ‬
‫ﲔ ﻣﻨﻬﺎ ﺷﺮﻃﺎ ( ) ﻣﺎ ﺇ ﹾﻥ ﻳﻘﻌ َﻦ ﺍﻷﺭﺽ ﺇﻻ ﹶﻓﺮْﻃﺎ ** ﻛﺄﻧﱠﻤﺎ‬ ‫ُﻣﻠﹾﻄﺎ ( ) ﻳﻨﺸِﻂ ﹸﺃ ﹾﺫﻧَﻴﻪ ﻬﺑﻦﱠ ﻧﺸﻄﹰﺎ ** ﲣﺎ ﹸﻝ ﻣﺎ ﺩَﻣ َ‬
‫ﻳُﻌﺠ ِﻠ َﻦ ﺷﻴﺌﹰﺎ ﻟﻘﹾﻄﺎ (‬

‫) َﻳ ﹾﻠﻘﹶﲔ ﻣِﻨﻪ ﺣَﻜﻤﹰﺎ ﻣﺸْﺘﻄﹰﺎ ** ﻟﻠﻌﻈﹾﻢ ﺣﻄﻤﹰﺎ ﻭﺍﻷﺩِﱘ َﻋﻄﱠﺎ ( ‪٤‬‬

‫ﺷﻌﺮ ﰲ ﻧﻌﺖ ﺳﺮﻋﺔ ﺍﻟﻘﻮﻡ‬

‫ﺏ ﺑﺄﻇﹾﻼﻑ ﲦﺎﻧﻴﺔ ** ﻭ َﻣﺴﱡﻬﻦ ﺇﺫﺍ ﺃﻗﺒﻠﻦ‬

‫ﻭﺍﻟﺸﻌﺮﺍﺀ ﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ ﺳﺮﻋﺔ ﺍﻟﻘﻮﺍﺋﻢ ﻗﺎﻟﻮﺍ ﻛﻤﺎ ﻗﺎﻝ ‪ ) :‬ﳜﻔﻲ ﺍﻟﺘﱡﺮﺍ َ‬
‫ﺗَﺤﻠﻴ ﹸﻞ ( ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪:‬‬

‫ﺽ ﺃﺭَﺑﻌُﻪُ ( ﻓﺄﻓﺮﻁ ﺍﳌﻮﻟﱠﺪﻭﻥ ﰱ ﺻﻔﺔ ﺍﻟﺴﺮﻋﺔ ﻭﻟﻴﺲ ﺫﻟﻚ ﺑﺄﺟﻮﺩ‬ ‫ﺕ ﺃﻟﻴﱠُﺘ ُﻪ ** ﺃﻥ ﻻ َﺗ َﻤﺲﱠ ﺍﻷﺭ َ‬
‫) ﻭﻛﺄﻧﱠﻤﺎ َﺟ َﻬ َﺪ ْ‬
‫ﺿ ﹺﻊ ﻭﻗﺎﻝ ﺍﳊﺴﻦ ﺑﻦ ﻫﺎﻧﺊ ‪ :‬ﻣﺎ ﺇ ﹾﻥ ﻳﻘﻌﻦ‬ ‫ﻓﻘﺎﻝ ﺷﺎﻋﺮٌ ﻣﻨﻬﻢ ﻳﺼﻒ ﻛﻠﺒﺔ ﺑﺴﺮﻋﺔ ﺍﻟ َﻌﺪْﻭ ‪ :‬ﻛﺄﻧﱠﻤﺎ ﺗَﺮ ﹶﻓﻊُ ﻣﺎ ﱂ ﻳُﻮ َ‬
‫ﺕ ﺟﺪﻭﺩُﻫﻢ‬ ‫ﺖ ﻛﻠﺒﹰﺎ ﺃﻫﻠﹸﻪ ﰲ ﹶﻛﺪﱢﻩ ** ﻗﺪ َﺳﻌِﺪ ْ‬
‫ﺍﻷﺭﺽ ﺇﻻ ﻓﺮْﻃﺎ ﻭﻗﺎﻝ ﺍﳊﺴﻦ ﺑﻦ ﻫﺎﻧﺊ ﰲ ﻧﻌﺖ ﻛﻠﺐ ‪ ) :‬ﺃﻧﻌ َُ‬
‫ﺠﺪﱢﻩ (‬
‫ﹺﺑ َ‬

‫ﺖ ﺃﺩﱏ ﺻﺎﺣﺐ ﻣﻦ‬

‫) ﺳﻘﻂ ‪ :‬ﺑﻴﺖ ﺍﻟﺸﻌﺮ ( ) ﻓﻜﻞ ﺧﲑ ﻋﻨﺪﻫﻢ ﻣﻦ ﻋﻨﺪﻩ ** ﻳﻈﻞ ﻣﻮﻻﻩ ﻟﻪ ﻛﻌﺒﺪﻩ ( ) ﻳﺒﻴ ُ‬
‫ﲔ ﺣُﺴ َﻦ ﻗﺪﱢﻩ ( ) ﻳﺎ ﺣُﺴ َﻦ ﺷِﺪﻗﻴﻪ‬ ‫ﱪﺩِﻩ ( ) ﺫﻭ ﻏﹸﺮﱠ ٍﺓ ﳏﺠّﻞﹲ ﺑ َﺰﻧْﺪ ِﻩ ** َﺗ ﹶﻠﺬﹼ ﻣﻨﻪ ﺍﻟﻌ ُ‬
‫ﻣﻬْﺪﻩ ** ﻭﺇﻥ ﻋﺮﻱ ﺟﻠﱠﻠﻪ ُﺑ ْ‬
‫ﻚ ِﻣ ْﻦ ﻛﻠﺐ ﻧﺴﻴﺢ‬ ‫ﺏ ﻛﺄﺳﹰﺎ ﺷﺪﱡﻫﺎ ﰲ ﺷﺪّﻩ ** ﻳﺎ ﻟ َ‬ ‫ﻭﻃﻮﻝَ ﺧﺪﱢﻩ ** ﺗﻠﻘﹶﻰ ﺍﻟﻈﱢﺒﺎﺀ ﻋﻨﺘﹰﺎ ﻣﻦ ﹶﻃﺮْﺩﻩ ( ) ﻳﺸﺮ ُ‬
‫ﻭﺣْﺪ ِﻩ ( ﻃﺮﺩﻳﺔ ﺧﺎﻣﺴﺔ ﻷﰊ ﺍﻟﻨﻮﺍﺱ ﻭﻗﺎﻝ ﰲ ﺻﻔﺎﻬﺗﺎ ﻭﺃﲰﺎﺋﻬﺎ ﻭﲰﺎﻬﺗﺎ ﻭﺃﻧﺴﺎﻬﺑﺎ ﻭﺃﻟﻘﺎﻬﺑﺎ ﻭﺗﻔﺪﻳﺔ ﺃﺭﺑﺎﻬﺑﺎ ﳍﺎ ﻛﻤﺎ‬
‫ﲑ ﰲ َﻣﺜﹾﻮﺍﺗِﻬﺎ ** ﱂ ﺗُﻌْﺮﹺﺏ ﺍﻷﻓﻮﺍُﻩ ﻋﻦ ﻟﹸﻐﺎﻬﺗﺎ (‬ ‫ﺫﻛﺮﻧﺎ ﻗﺒﻞ ﺫﻟﻚ ‪ ) :‬ﻗﺪ ﺃﻏﺘﺪِﻱ ﻭﺍﻟﻄﱠ ُ‬
 ‫ﺖ ﺍﻟﺘﻘﺮﻳﺢ ﻭﺍﺭﹺﻳﺎﻬﺗﺎ ** ﻣﻦ ﺷﺪﱠﺓ ﺍﻟﺘﺴﻬﻴﻢ‬ ‫ﺶ ﻣﻦ ﺃﻗﻮﺍﺗِﻬﺎ ( ) ﻗﺪ ﹶﳓ َ‬ ‫ﲔ ﺍﻟ َﻮ ْﺣ ﹺ‬
‫) ﺑﺄﻛﻠﺐ ﲤ َﺮﺡُ ﰲ ِﻗﺪّﺍﺗِﻬﺎ ** َﺗ ُﻌﺪﱡ ِﻋ َ‬
‫ﺺ ﻣﻦ ﺣُﻔﺎﺗِﻬﺎ ** ﻭﻗﻠﺖُ ﻗﺪ ﺃﺣﻜﻤﺘَﻬﺎ ﻓﻬﺎﺗِﻬﺎ ( ) ﻭﺃﺩْﻥ ﻟﻠﺼﱠﻴﺪ ﻣُﻌﻠﱠﻤﺎﺗِﻬﺎ ** ﻭﺍﺭﻓ ْﻊ‬ ‫ﻭﺍﻗﺘﻴﺎﻬﺗﺎ ( ) ﻭﺃﺷ ﹶﻔ َﻖ ﺍﻟﻘﺎﻧ ُ‬
‫ﺐ ﻣﺆﻧﱠﻔﺎﻬﺗﺎ ( ) ﹸﻏﺮﱠ ﺍﻟﻮﺟﻮﻩ ﻭﳏﺠﱠﻼﺗِﻬﺎ ** ﻣُﺸ ﹺﺮ ﹶﻓ ﹶﺔ‬ ‫ﻟﻨﺎ ﻧﺴﺒ ﹶﺔ ﺃﻣﱠﻬﺎﺗِﻬﺎ ( ) ﻓﺠﺎﺀ ﻳُﺰﺟﻴﻬﺎ ﻋﻠﻰ ﺷِﻴﺎﻬﺗﺎ ** ُﺷﻢﱠ ﺍﻟﻌﺮﺍﻗﻴ ﹺ‬
‫ﻑ ﻣُﻮﻓِﻴﺎﺗِﻬﺎ (‬
‫ﺍﻷﻛﻨﺎ ِ‬

‫ﺠﻴﱠﺎﻬﺗﺎ ( ) ﳐﺘَﺒﺮَﺍﺕ ﻣﻦ َﺳﻠﹸﻮﻗﻴﱠﺎﺗِﻬﺎ ** ﻛﺄﻥﹼ ﺃﻗﻤﺎﺭﹰﺍ ﻋﻠﻰ‬ ‫ﺻﻔﹾﺮﹰﺍ ﻭ َﺧ ﹶﻠ ْﻨ ﹺ‬

‫) ﻗﹸﻮﺩ ﺍﳋﺮﺍﻃﻴﻢ ُﻣﺨْﺮﻃﹶﻤﺎﺗِﻬﺎ ** ﺳﻮﺩﹰﺍ ﻭ ُ‬
‫ﺕ ﻭﻣُﺤﻤﱠﻴﺎﺗِﻬﺎ ( ) ﻣﻔﺮﻭﺷﺔ ﺍﻷﻳﺪﻱ َﺷ َﺮ ْﻧﺒَﺜﺎﺗِﻬﺎ ** ُﺷﻢﱠ ﺍﻟﻌَﺮﺍﻗﻴﺐ‬ ‫ﹶﻟﺒﱠﺎﺗِﻬﺎ ( ) ﺗَﺮَﻯ ﻋﻠﻰ ﺃﻓﺨﺎﺫﻫﺎ ﺳِﻤﺎﺗِﻬﺎ ** ﻣُﻔﺪﱠﻳﺎ ِ‬
‫ﲑ ُﻣ ﹶﻜﻌْﱪﺍﺗِﻬﺎ ** ُﺯﻝﱠ ﺍﳌﺂﺧﲑ َﻋ َﻤﻠﱠﺴﺎﻬﺗﺎ ( ﺗﺴﻤ ُﻊ ﰲ ﺍﻵﺛﺎﺭ ﻣﻦ ﻭﺣَﺎﺗِﻬﺎ‬ ‫ﻣﺆﻟﻔﺎﻬﺗﺎ ( ) ﺣﻴ َﺪ ﺍﻷﻇﺎﻓ ﹺ‬

‫ﺐ ﰲ ﻭﻓﺎﻬﺗﺎ ** ﺣﺘﱠﻰ ﺗﺮﻯ ﺍﻟﻘِﺪ َﺭ‬‫ﺐ َﻋ ْﻦ ﺣﻴﺎﻬﺗﺎ ( ) ﺇﻥﱠ ﺣﻴﺎ ﹶﺓ ﺍﻟﻜﻠ ﹺ‬

‫) ﻣ ْﻦ ﻧَﻬ ﹺﻢ ﺍﳊﺮﺹ ﻭﻣﻦ ﺧَﻮﺍﺗِﻬﺎ ** ﻟَﺘﻔﹾﺜﺄ ﺍﻷﺭﻧ َ‬
‫ﻋﻠﻰ َﻣﺜﹾﻔﺎﺗِﻬﺎ ( ) ﻛﺜﲑﺓ ﺍﻟﻀﱢﻴﻔﺎ ِﻥ ﻣﻦ ﻋُﻔﺎﺗِﻬﺎ ** ﺗﻘ ِﺬﻑُ ﺟﺎﻻﻫﺎ ﲜَﻮْﺯَﻱ ﺷﺎﻬﺗﺎ ( ﻓﻘﺪ ﻗﺎﻝ ﻛﻤﺎ ﺗﺮﻯ ‪ ) :‬ﺗﺴ َﻤﻊُ ﰲ‬
‫ﺍﻵﺛﺎﺭ ِﻣ ْﻦ ﻭﺣﺎﻬﺗﺎ ** ﻣﻦ ﻬﻧﹶﻢ ﺍﳊِﺮﺹ ﻭﻣﻦ ﺧَﻮﺍﺗِﻬﺎ ( ﻭﻫﺬﺍ ﻫﻮ ﻣﻌﻨﺎﻫﺎ ﺍﻷﻭﻝ ﻭﺃﻣﺎ ﻗﻮﻟﻪ ‪ :‬ﺗ ُﻌﺪﱡ ﻋﲔ ﺍﻟ َﻮﺣْﺶ ﻣﻦ‬
‫ﺃﻗﻮﺍﻬﺗﺎ ﻓﻌﻠﻰ ﻗﻮﻝ ﺃﰊ ﺍﻟﻨﱠﺠﻢ ‪( :‬‬
‫ﺗ ُﻌﺪﱠ ﻋﺎﻧﺎﺕ ﺍﻟﻠﱢﻮﻯ ﻣﻦ ﻣﺎﳍﺎ ﻛﻄﻠﻌﺔ ﺍﻷﴰﻂ ﻣﻦ ﺟﻠﺒﺎﺑﻪ‬

‫ﻂ ﻣﻦ ﺑُﺮْﺩ َﺳ َﻤ ﹾﻞ ﻃﺮﺩﻳﺔ‬ ‫ﴰِ‬ ‫ﻂ ﻣﻦ ﻛﺴﺎﺋﻪ ﻭﻫﻮ ﻛﻤﺎ ﻗﺎﻝ ﺍﻵﺧﺮ ‪ :‬ﻛ ﹶﻄﻠﹾﻌ ِﺔ ﺍﻷ ﹶ‬ ‫ﻫﻮ ﻗﻮﻝ ﺍﻷﻭﻝ ‪ :‬ﻛﻄﻠﻌ ِﺔ ﺍﻷﴰ ِ‬
‫ﻂ ﻣﻦ ﺟﻠﺒﺎﺑﻪ ( )‬ ‫ﴰ ِ‬
‫ﺢ ﻣﻦ ﺣِﺠﺎﺑﹺﻪ ** ﻛ ﹶﻄ ﹾﻠ َﻌ ِﺔ ﺍﻷ ﹶ‬ ‫ﺳﺎﺩﺳﺔ ﻷﰊ ﺍﻟﻨﻮﺍﺱ ﻭﻗﺎﻝ ﺍﳊﺴﻦ ﺑﻦ ﻫﺎﻧﺊ ‪ ) :‬ﳌﱠﺎ ﺗﺒﺪﱠﻯ ﺍﻟﺼﱡﺒ ُ‬
‫ﺠﻨﺎ ﺑﻪ ( ) َﺧﺮﱠ ﹶﻃﻪُ ﺍﻟﻘﺎﹺﻧﺺُ ﻭﺍﻏﺘﺪﻯ ﺑﻪ ** ﻳَﻌﺰﱡﻩ ﻃﻮﺭﹰﺍ ﻋﻠﻰ‬ ‫ﺐ ﻃﺎﳌﺎ ِﻫ ْ‬
‫ﻭﺍﻧﻌﺪ ﹶﻝ ﺍﻟﻠﱠﻴ ﹸﻞ ﺇﱃ ﻣﺂﺑﹺﻪ ** ِﻫﺠْﻨﺎ ﺑﻜﻠ ﹴ‬
‫ﻕ ﻣﻦ ﺳﺤﺎﺑﻪ‬ ‫ﺼﺐﱡ ﻻﻧﺼﺒﺎﺑﻪ ** ﻓﺎﻧﺼﺎﻉ ﻟﻠﺼﱠﻮﺕ ﺍﻟﺬﻱ ﻳﻌﲎ ﺑﻪ ( ﻛﻠ َﻤﻌَﺎﻥ ﺍﻟﱪ ﹺ‬ ‫ﺍﺳﺘﺼﻌﺎﺑﻪ ( ) ﻭﺗﺎﺭﹰﺓ ﻳﻨ َ‬

‫) ﻛﺄﻥﱠ ﻋﻴﻨﻴﻪ ﻟﺪﻯ ﺍﺭﺗﻴﺎﺑﻪ ** ﹶﻓﺼﱠﺎ ﻋَﻘﻴ ٍﹺﻖ ﻗﺪ ﺗﻘﺎﺑَﻼ ﺑﻪ ( ) ﺣﺘﱠﻰ ﺇﺫﺍ ﻋﻔﱠﺮَﻩ ﻫﺎﻫﺎ ﺑﻪ ** ﺑﹶﺎﺑَﺎ ﺑﻪ ﻳﺎ ﺑﻌﺪ ﻣﺎ ﺑَﺎﺑَﺎ ﺑﹺﻪ ( )‬
‫ﻑ ﻣﻦ ﺷَﺒﺎﺑﹺﻪ ** ﻛﺄﻥﱠ ﻣ ْﺘﻨَﻴ ِﻪ ﻟﺪﻯ ﺍﻧﺴﻼﺑﹺﻪ ( ) ﻣَﺘﻨﺎ ﺷُﺠﺎﻉ ﹶﻟﺞﱠ ﰲ ﺍﻧﺴﻴﺎﺑﹺﻪ ** ﻛﺄﻧﱠﻤﺎ ﺍﻷُﻇﻔﻮﺭ ﰲ ﻗِﻨﺎﺑﻪ‬ ‫ﻭ َﻣﻴْﻌ ٍﺔ ِ ﺗُﻌ َﺮ ِ‬
‫(‬

‫ﻉ ُﺭﺩﱠ ﰲ ﻧﹺﺼﺎﺑﹺﻪ ** ﻳﺜ ُﺮ ُﺩ ﻭﺟﻪ ﺍﻷﺭﺽ ﰲ ﺫﻫﺎﺑﻪ ( ) ﻛﺄﻥﹼ ﻧﺴﺮﹰﺍ ﻣﺎ ﺗﻮﻛﱠﻠﻨﺎ ﺑﹺﻪ ** ﻳَﻌﻔﹸﻮ ﻋﻠﻰ ﻣﺎ ﺟﺮﱠ‬ ‫) ﻣُﻮﺳﻰ ﺻﻨﺎ ﹴ‬
‫ﺤَﺘ ﻮَﻯ ﺑﹺﻪ ( َﻳﺮُﺣ َﻦ ﺃﺳْﺮﻯ ﻇﹸﻔﺮ ِﻩ ﻭﻧﺎﺑﻪ‬
‫ﺶ ُﻳ ْ‬
‫ﻣﻦ ﺛﻴﺎﺑﻪ ( ) ﺇﻻﱠ ﺍﻟﺬﻱ ﺃﺛﱠ َﺮ ﻣﻦ ﻫُﺪﱠﺍﺑﹺﻪ ** ﺗَﺮَﻯ َﺳ ﻮَﺍﻡ ﺍ ﹾﻟ َﻮ ْﺣ ﹺ‬

‫‪٤‬‬

‫ﺻﻔﺔ ﺃﰊ ﻧﻮﺍﺱ ﻟﺜﻌﻠﺐ ﺃﻓﻠﺖ ﻣﻨﻪ ﻣﺮﺍﺭﺍ‬

‫ﺖ ﻣﻨ ُﻪ ﻣﺮﺍﺭﹰﺍ ‪ ) :‬ﻗﺪ ﻃﺎﻟﹶﻤﺎ ﺃﻓﻠﺖﱠ ﻳﺎ ﺛﻌﺎﻻ ** ﻭﻃﺎﳌﺎ ﻭﻃﺎﳌﺎ ﻭﻃﺎﻻ ( ) ﺟُﻠﺖ‬ ‫ً ( ﻭﻗﺎﻝ ﰲ ﺛﻌﻠﺐ ﻛﺎﻥ ﻗﺪ ﺃﻓﹾﻠ َ‬
‫ﺖ ﻣ ْﻦ ﻻ ﻳﺴﺄ ُﻡ ﺍﳌِﻄﺎﻻ ( ) ﺣﺘﱠﻰ ﺇﺫﺍ ﺍﻟﻴﻮ ُﻡ ﺣﺪﺍ ﺍﻵﺻﺎﻻ ** ﺃﺗﺎﻙ َﺣ ْﻴﻦُ ﻳﻘﺪ ُﻡ‬
‫ﻚ ﺍﻷﺟﻮﺍﻻ ** ﻣﺎ ﹶﻃ ﹾﻠ َ‬
‫ﺑﻜﻠﱯ ﻳﻮ َﻣ َ‬
 ‫ﺐ ** ﻗﺪ ﺃﺩﱠﺑﻮﻫﺎ ﺃﺣﺴ َﻦ‬
‫ﺍﻵﺟﺎﻻ ( ﻃﺮﺩﻳﺔ ﺳﺎﺑﻌﺔ ﻷﰊ ﻧﻮﺍﺱ ﻭﻗﺎﻝ ﺃﺑﻮ ﻧﻮﺍﺱ ﺃﻳﻀﹰﺎ ‪ ) :‬ﻟِﻔِﺘْﻴ ٍﺔ ﻗﺪ َﺑﻜﱠﺮُﻭﺍ ﺑﺄﻛﻠﹸ ﹺ‬
‫ﺏ(‬‫ﺍﻟﺘﺄﺩ ﹺ‬

‫ﺐ ** ﻓﻤﺎ ﺗَﻨﹺﻲ‬
‫ﺨﹶﻠ ﹺ‬
‫ﺸﻂﹸ ﺃﺫﹾﻧﻴﻪ ﲜﺪﱢ ﺍِﳌ ْ‬
‫ﺏ ( ) ﻳﻨ ِ‬
‫ﺏ ﺍﳌﹸﻘﹾ َﺮ ِﹺ‬
‫ﺐ ** ﻳﺸﺐﱡ ﰲ ﺍﻟﻘﹶ ﻮْﺩ ﺷِﺒﺎ َ‬
‫) ِﻣ ْﻦ ﻛﻞ ﺃﺩﰱ َﻣَﻴﺴﺎ ِﻥ ﺍﳌْﻨ ِﻜ ﹺ‬
‫ﺐ(‬
‫ﻭﺷﻴﻘﹶﺔﹲ ﻣ ْﻦ ﺃﺭَﻧ ﹺ‬

‫ﺐ ** ﻭﻣِﺮﺟﻞﹲ ﻳﻬﺪِﺭ‬
‫ﺕ ﻭﹸﺃﻡﱡ ﺍﻟﺘﱠ ْﻮﹶﻟ ﹺ‬
‫ﺐ ( ) ﻭﻋ ْﻴ ُﺮ ﻋﺎﻧﺎ ٍ‬
‫) ﻭﺟﻠﺪَﺓ ﻣﺴﻠﻮﺑﺔﹲ ﻣﻦ ﺛﻌﻠﺐ ** ﻣﻘﻠﻮﺑﺔ ﺍﻟﻔﺮْﻭﺓ ﺃ ْﻭ ﹾﱂ ﺗُ ﹾﻘﹶﻠ ﹺ‬
‫ﺏ(‬‫ﺐ ( ﻳَﻘﺬﻑ ﺟﺎﻻُﻩ ﹺﺑﺠَﻮﺯ ﺍﻟﻘﹶﺮ ﻫَﺐ ) ﺻﻔﺔ ﻣﺎ ﻳﺴﺘﺪ ﱡﻝ ﺑﻪ ﻋﻠﻰ ﻓﺮﺍﻫﻴﺔ ﺍﻟﻜﻼ ﹺ‬ ‫ﺼ َﻌ ﹺ‬
‫َﻫﺪْﺭ ﺍﳌﹸ ْ‬

‫ﻭﺷﻴﺎﻬﺗﺎ ﻭﺳﻴﺎﺳﺘﻬﺎ‬

‫ﻗﺎﻝ ﺑﻌﺾ ﻣﻦ ﺧﱪ ﺫﻟﻚ ‪ :‬ﺇﻥﱠ ﻃﻮﻝ ﻣﺎ ﺑﲔ ﻳﺪﻱ ﺍﻟﻜﻠﺐ ﻭﺭﺟﻠﻴﻪ ﺑﻌﺪ ﺃﻥ ﻳﻜﻮﻥ ﻗﺼﲑ ﺍﻟﻈﻬﺮ ﻣﻦ ﻋﻼﻣﺔ ﺍﻟﺴﱡﺮﻋﺔ‬

‫ﺾ ﺧﻠﻘﻪ ﺑﻌﻀﹰﺎ ﻭﺃﻥ ﻳﻜﻮﻥ ﺃﻏﻀﻒ‬‫ﻗﺎﻝ ‪ :‬ﻭﻳﺼﻔﻮﻧﻪ ﺑﺄﻥ ﻳﻜﻮﻥ ﺻﻐﲑ ﺍﻟﺮﺃﺱ ﻃﻮﻳﻞ ﺍﻟﻌُﻨ ُﻖ ﻏﻠﻴﻈﻬﺎ ﻭﺃﻥ ﻳﺸﺒﻪ ﺑﻌ ُ‬
‫ﺍﻷﺫﻧﲔ ﻣُﻔﺮﻁ ﺍﻟﻐﻀﻒ ﻭﻳﻜﻮﻥ ﺑﻌﻴﺪ ﻣﺎ ﺑﻴﻨﻬﻤﺎ ﻭﻳﻜﻮﻥ ﺃﺯﺭﻕ ﺍﻟﻌﻴﻨﲔ ﻃﻮﻳﻞ ﺍﳌﻘﻠﺘﲔ ﻧﺎﺗﺊ ﺍﳊﺪﻗﺔ ﻃﻮﻳﻞ ﺍﳋﻄﻢ‬
‫ﻭﺍﺳﻊ ﺍﻟﺸﱢﺪﻗﲔ ﻧﺎﺗﺊ ﺍﳉﺒﻬﺔ ﻋﺮﻳﻀﻬﺎ ﻭﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺸﱠﻌﺮ ﺍﻟﺬﻱ ﲢﺖ ﺣﻨﻜﻪ ﻛﺄﻧﱠﻪ ﻃﺎﻗﺔ ﻭﻳﻜﻮﻥ ﻏﻠﻴﻈﹰﺎ ﻭﻛﺬﻟﻚ‬
‫ﺷﻌ ُﺮ ﺧﺪﱠﻳﻪ ﻭﻳﻜﻮﻥ ﻗﺼﲑ ﺍﻟﻴﺪﻳﻦ ﻃﻮﻳﻞ ﺍﻟﺮﺟﻠﲔ ﻷﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﻛﺎﻥ ﺃﺳﺮﻉ ﰲ ﺍﻟﺼﻌﻮﺩ ﲟﻨﺰﻟﺔ ﺍﻷﺭﻧﺐ‬
‫ﲑ ﺍﻟﻴﺪﻳﻦ ﻃﻮﻳﻞ ﺍﻟﺮﱢﺟﻠﲔ ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺐ ﻗﺼ ﹺ‬‫ﻗﺎﻟﻮﺍ ‪ :‬ﻭﻻ ﻳﻜﺎﺩ ﻳﻠﺤﻖ ﺍﻷﺭﻧﺐ ﰲ ﺍﻟﺼﱠﻌﻮﺩ ﺇﻻﱠ ﻛ ﱡﻞ ﻛﻠ ﹴ‬
‫ﻃﻮﻳﻞ ﺍﻟﺼﺪﺭ ﻏﻠﻴﻈﹰﺎ ﻭﻳﻜﻮ ﹶﻥ ﻣﺎ ﻳﻠﻲ ﺍﻷﺭﺽ ﻣﻦ ﺻﺪﺭﻩ ﻋﺮﻳﻀﹰﺎ ﻭﺃﻥ ﻳﻜﻮﻥ ﻏﻠﻴﻆ ﺍﻟﻌﻀُﺪﻳﻦ ﻣﺴﺘﻘﻴﻢ ﺍﻟﻴﺪﻳﻦ‬
‫ﻣﻀﻤﻮﻡ ﺍﻷﺻﺎﺑﻊ ﺑﻌﻀﻬﺎ ﺇﱃ ﺑﻌﺾ ﺇﺫﺍ ﻣﺸﻰ ﺃﻭ ﻋﺪﺍ ﻭﻫﻮ ﺃﺟﺪ ُﺭ ﺃﻻﱠ ﻳﺼﲑ ﺑﻴﻨﻬﺎ ﻣﻦ ﺍﻟﻄﱢﲔ ﻭﻏﲑ ﺫﻟﻚ ﻣﺎ‬
‫ﻳﻔﺴُﺪﻫﺎ ﻭﻳﻜﻮﻥ ﺫﻛﻲﱠ ﺍﻟﻔﺆﺍﺩ ﻧﺸﻴﻄﹰﺎ ﻭﻳﻜﻮﻥ ﻋﺮﻳﺾ ﺍﻟﻈﱠﻬﺮ ﻋﺮﻳﺾ ﻣﺎ ﺑﲔ ﻣﻔﺎﺻﻞ ﻋﻈﺎﻣﻪ ﻋﺮﻳﺾ ﻣﺎ ﺑﲔ‬

‫ﻋﻈﻤﻲ ﺃﺻ ﹺﻞ ﺍﻟﻔﺨﺬﻳﻦ ﺍﻟﻠﺬﻳﻦ ﻳﺼﻴﺒﺎﻥ ﺃﺻﻞ ﺍﻟﺬﻧﺐ ﻭﻃﻮﻳﻞ ﺍﻟﻔﺨﺬﻳﻦ ﻏﻠﻴﻈﻬﻤﺎ ﺷﺪﻳﺪ ﳊﻤﻬﻤﺎ ﻭﻳﻜﻮﻥ ﺭﺯﻳﻦ‬
‫ﺍﶈﺰﻡ ﺭﻗﻴﻖ ﺍﻟﻮﺳﻂ ﻃﻮﻳﻞ ﺍﳉﻠﺪﺓ ﺍﻟﱵ ﺑﲔ ﺃﺻﻞ ﺍﻟﻔﺨﺬﻳﻦ ﻭﺍﻟﺼﺪﺭ ﻭﻣﺴﺘﻘﻴﻢ ﺍﻟﺮﺟﻠﲔ ﻭﻳﻜﻮﻥ ﰲ ﺭﻛﺒﺘﻪ ﺍﳓﻨﺎﺀ‬
‫ﻭﻳﺼﲑ ﻗﺼﲑ ﺍﻟﺴﺎﻗﲔ ﺩﻗﻴﻘﻬﻤﺎ ﻛﺄﻧﱠﻬﻤﺎ ﺧﺸﺒﺔ ﻣﻦ ﺻﻼﺑﺘﻬﻤﺎ ﻭﻟﻴﺲ ﻳﻜﺮﻩ ﺃﻥ ﺗﻜﻮﻥ ﺍﻹﻧﺎﺙ ﻃﻮﺍﻝ ﺍﻷﺫﻧﺎﺏ‬
‫ﲔ ﺷﻌﺮﳘﺎ (‬‫ﻭﻳﻜﺮﻩ ﺫﻟﻚ ﻟﻠﺬﻛﻮﺭ ﻭﻟ ُ‬
‫ﻳﺪ ﱡﻝ ﻋﻠﻰ ﺍﻟﻘﻮﺓ ﻭﻗﺪ ﻳﺮﻏﺐ ﺫﻟﻚ ﰲ ﲨﻴﻊ ﺍﳉﻮﺍﺭﺡ ﻣﻦ ﺍﻟﻄﲑ ﻭﺫﻭﺍﺕ ﺍﻷﺭﺑﻊ ﻣﻦ ﻟﲔ ﺍﻟﺮﱢﻳﺶ ﻟﺬﻭﺍﺕ ﺍﻟﺮﻳﺶ‬
‫ﺐ ﺷﺪﻳﺪ ﺍﳌﻨﺎﺯﻋﺔ‬ ‫ﲔ ﺍﻟﺸﱠﻌﺮ ﻟﺬﻭﺍﺕ ﺍﻟﺸﻌﺮ ﻣﻦ ﻋِﺘﺎﻕ ﺍﳋﻴﻞ ﻋﻼﻣﺔﹲ ﺻﺎﳊﺔ ﻗﺎﻝ ‪ :‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻜﻠ ُ‬ ‫ﻭﻟ ُ‬
‫ﻟﻠﻤﻘﻮﺩ ﻭﺍﻟﺴﱢﻠﺴﻠﺔ ﻭﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﻈﻢ ﺍﻟﺬﻱ ﻳﻠﻲ ﺍﳉﻨَﺒﲔ ﻣﻦ ﻋﻈﺎﻡ ﺍﳉﻨﺒﲔ ﺻﻐﲑﹰﺍ ﰲ ﻗﺪﺭ ﺛﻼﺙ ﺃﺻﺎﺑﻊ ﻭﺯﻋﻢ‬
‫ﺃﻧﱠﻬﻢ ﻳﻘﻮﻟﻮﻥ ‪ :‬ﺇﻥﹼ ﺍﻟﺴﱡﻮﺩ ﻣﻨﻬﺎ ﺃﻗﻠﹼﻬﺎ ﺻﱪﹰﺍ ﻋﻠﻰ ﺍﻟﱪﺩ ﻭﺍﳊﺮ ﻭﺇﻥﹼ ﺍﻟﺒﻴﺾ ﺃﻓﺮ ُﻩ ﺇﺫﺍ ﻛﻦﱠ ﺳُﻮ َﺩ ﺍﻟﻌﻴﻮﻥ ﻗﺎﻝ ‪ :‬ﻭﻣﻦ‬
‫ﻋﻼﻣﺔ ﺍﻟ ﹶﻔﺮَﻩ ﺍﻟﱵ ﻟﻴﺲ ﺑﻌﺪﻫﺎ ﺷﻲﺀ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﺳﺎﻗﻴﻪ‬

‫ﺃﻭ ﻋﻠﻰ ﺇﺣﺪﺍﳘﺎ ﺃﻭ ﻋﻠﻰ ﺭﺃﺱ ﺍﻟﺬﻧﺐ ﳐﻠﺐ ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳُﻘﻄﻊ ﻣﻦ ﺍﻟﺴﱠﺎﻗﲔ ﻟﺌﻼ ﳝﻨﻌﻪ ﻣﻦ ﺍﻟﻌﺪﻭ‬
 ‫ﺧﲑ ﻏﺬﺍﺀ ﻟﻠﻜﻠﺐ‬

‫ﺲ ) ﺳﻘﻂ ‪ :‬ﺍﻟﺼﻔﺤﺔ ﻛﺎﻣﻠﺔ ( ﻭﻳﻜﹸﻮﻥ ﺍﳌﺎﺀ‬

‫ﻭﺫﻛ َﺮ ﺃﻥﱠ ﺧﲑ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﺗُﻄﻌﻤُﻬﺎ ﻟﻠﻜﻠﺐ ﺍﳋﺒ ُﺰ ﺍﻟﺬﻱ ﻗﺪ ﻳَﺒ ﹺ‬
‫ﺍﻟﺬﻱ ﻳﺴﻘﺎﻩ ﻋﻠﻴﻪ ﺷﻲﺀ ﻣﻦ ﺯﻳﺖ ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻛﺎﻟﻘﺖ ﺍﶈﺾ ﻟﻠﺨﻴﻞ ‪ ،‬ﻭﻳﺸﺘﺪ ﻋﻠﻴﻪ ﻋﺪﻭﻩ ‪.‬‬

‫ﺧﲑ ﻃﻌﺎﻡ ﻹﲰﺎﻥ ﺍﻟﻜﻼﺏ‬

‫ﻭﻗﺎﻝ ‪ :‬ﺧﲑ ﺍﻟﻄﻌﺎﻡ ﰲ ﺇﲰﺎﻥ ﺍﻟﻜﻼﺏ ﺭﺃﺱ ﻣﻄﺒﻮﺥ ‪ ،‬ﻭﺃﻛﺎﺭﻉ ﺑﺸﻌﺮﻫﺎ ‪ ،‬ﻣﻦ ﻏﲑ ﺃﻥ ﺗﻄﻌﻢ ﻣﻦ ﻋﻈﺎﻣﻬﺎ ﺷﻴﺌﺎ ‪،‬‬
‫ﻭﺍﻟﺴﻤﻦ ﺇﺫﺍ ﻃﻌﻢ ﻣﻨﻪ ﻗﺪﺭ ﺛﻼﺙ ﺳﻜﺮﺟﺎﺕ ﻣﺮﺗﲔ ﺃﻭ ﺛﻼﺙ ﻣﺮﺍﺕ ﻓﺈﻥ ﺫﻟﻚ ﳑﺎ ﻳﺴﻤﻨﻪ ‪ ،‬ﻭﻳﻘﺎﻝ ﺇﻧﻪ‬

‫) ﺍﻟﺼﻔﺤﺔ ﻛﺎﻣﻠﺔ ( ﻳﻌﻴﺪ ﳍﺮﻡ ﺷﺎﺑﺎ ‪ ،‬ﺣﱴ ﻳﻜﻮﻥ ﺫﻟﻚ ﰲ ﺍﻟﺼﻴﺪ ﻭﰲ ﺍﳌﻨﻈﺮ ‪ ،‬ﻭﺍﻟﻌﻈﻢ ﻭﺍﻟﺜﺮﻳﺪ ﻣﻦ ﺃﺭﺩ ﻣﺎ ﺗﺄﻛﻠﻪ‬
‫ﻟﻠﻌﺪﻭ ‪.‬‬

‫ﻣﻦ ﻋﻼﺝ ﺍﻟﻜﻼﺏ‬

‫ﻭﳑﺎ ﻳﻜﻮﻥ ﻏﺬﺍﺀ ﻭﻣﻦ ﺧﲑ ﺷﻲﺀ ﻳﺪﺍﻭﻱ ﺑﻪ ﺍﻟﻜﻠﺐ ﻣﻦ ﻭﺟﻊ ﺍﻟﺒﻄﻦ ﻭﺍﻟﺪﻳﺪﺍﻥ ‪ ،‬ﺃﻥ ﻳﻄﻌﻢ ﻗﻄﻌﺔ ﺃﻟﻴﺔ ﻭﺻﻮﻑ‬
‫ﺷﺎﺓ ﻣﻌﺠﻮﻧﺎ ﺑﺴﻤﻦ ﺍﻟﺒﻘﺮ ‪ ،‬ﻓﺈﻧﻪ ﻳﻠﻘﻰ ﻛﻞ ﺩﻭﺩ ﻭﻗﺬﺭ ﰲ ﺑﻄﻨﻪ ‪.‬‬
‫ﻭﺧﲑ ﻣﺎ ﻳﻌﺎﰿ ﺑﻪ ﺍﳋﻔﺎ ﺃﻥ ﻳﺪﻫﻦ ﺃﺳﺘﻪ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ‪ ،‬ﻭﳚﻢ ﻓﻴﻬﺎ ﻭﻻ ﻳﺴﺘﻌﻤﻞ ‪ ،‬ﺃﻭ ﳝﺴﺢ ﻋﻠﻰ ﻳﺪﻳﻪ ﻭﺭﺟﻠﻴﻪ‬
‫ﺍﻟﻘﻄﺮﺍﻥ ‪.‬‬
‫ﻭﺫﻛﺮ ﻋﻦ ﺧﺰﳝﺔ ﺑﻦ ﻃﺮﺧﺎﻥ ﺍﻷﺳﺪﻱ ‪ ،‬ﻣﻦ ﺃﻫﻞ ﳘﺬﺍﻥ ‪ ،‬ﺃﻧﻪ ﻗﺎﻝ ‪ :‬ﻟﻴﺲ ﻣﻦ ﻋﻼﺝ ﺍﻟﻜﻠﺐ ﺧﲑ ﻣﻦ ﺃﻥ ﳛﻘﻦ‬
‫‪ ) .‬ﻛﺪﻯ ‪ ،‬ﻭﺃﻛﺪﻯ ‪ ،‬ﻭﺍﻟﻜﺪﻳﺔ (‬
‫ﻭﻗﺎﻝ ‪ :‬ﻳﻘﺎﻝ ﻛﺪﻯ ﺍﳉﺮﻭ ﻳﻜﺪﻯ ﻛﺪﻯ ﻭﻫﻮ ﺩﺍﺀ ﻳﺄﺧﺬ ﺍﳉﺮﺍﺀ ﺧﺎﺻﺔ ‪ ،‬ﻳﺼﻴﺒﻬﺎ ﻣﻨﻪ ﻗﻲﺀ ﻭﺳﻌﺎﻝ ‪ ،‬ﺣﱴ ﺗﻜﻮﻯ‬
‫ﺑﲔ ﻋﻴﻨﻴﻬﺎ ‪ .‬ﻭﻳﻘﺎﻝ ﺃﻛﺪﻯ‬

‫ﺕ ﻭﹶﺃﻥﱠ ﺑﻴﻨَﻬﻤﺎ ﻋﺪﺍﻭ ﹰﺓ ﻷﻥﱠ ﺍﳊﻴﱠ ﹶﺔ ﺃﻳﻀﹰﺎ‬

‫ﺏ ﺗﺄﻛ ﹸﻞ ﺍﳊﻴّﺎ ِ‬
‫ﻋﺪﺍﻭﺓ ﺑﻌﺾ ﺍﳊﻴﻮﺍﻥ ﻟﺒﻌﺾ ﻭﺯﻋﻢ ﺻﺎﺣﺐ ﺍﳌﻨﻄﻖ ﹶﺃﻥﱠ ﺍﻟﻌُﻘﺎ َ‬
‫ﺾ ﺍﻟﺒﻮﻣﺔ ﻬﻧﺎﺭﹰﺍ ﻭﺗﺸﺪﱡ ﺍﻟﺒﻮﻣﺔﹸ ﻋﻠﻰ‬ ‫ﺨﻄِﻒ ﺑﻴ َ‬ ‫ﻑ َﻳ ْ‬
‫ﺗَﻄﻠﺐُ ﺑﻴﻀَﻬﺎ ﻭﻓﺮﺍﺧﻬﺎ ﻗﺎﻝ ‪ :‬ﻭﺍﻟﻐُﺪﺍﻑ ﻳﻘﺎﺗﻞ ﺍﻟﺒُﻮﻣﺔ ﻷﻥﱠ ﺍﻟﻐُﺪﺍ َ‬
‫ﻼ ﻓﺘﺄﻛﻠﻪ ﻷﻥﱠ ﺍﻟﺒﻮﻣ ﹶﺔ ﺫﻟﻴﻠﺔﹲ ﺑﺎﻟﻨﻬﺎﺭ ﺭﺩﻳﱠﺔ ﺍﻟﻨﻈﺮ ﻭﺇﺫﺍ ﻛﺎ ﹶﻥ ﺍﻟﻠﹼﻴ ﹸﻞ ﱂ َﻳ ﹾﻘ َﻮ ﻋﻠﻴﻬﺎ ﺷﻲﺀٌ ﻣﻦ ﺍﻟﻄﲑ‬
‫ﺑﻴﺾ ﺍﻟﻐُﺪﺍﻑ ﻟﻴ ﹰ‬
‫ﻭﺍﻟﻄﲑ ﻛﻠﱡﻬﺎ ﺗﻌﺮﹺﻑ ﺍﻟﺒﻮﻣ ﹶﺔ ﺑﺬﻟﻚ ﻭﺻﻨﻴﻌَﻬﺎ ﺑﺎﻟﻠﻴﻞ ﻓﻬﻲ ﺗﻄﲑ ﺣﻮ ﹶﻝ ﺍﻟﺒﻮﻣ ِﺔ ﻭﺗﻀﺮﺑُﻬﺎ ﻭَﺗ ْﻨﺘِﻒ ﺭﻳﺸﻬﺎ ﻭﻣﻦ ﺃ ْﺟ ﹺﻞ‬
‫ﺱ ﻷﻧﻪ ﻳﺄﻛﻞ ﺑﻴﻀَﻪ ﻭﻓﺮﺍﺧَﻪ‬ ‫ﺫﻟﻚ ﺻﺎ َﺭ ﺍﻟﺼﻴﱠﺎﺩﻭﻥ ﻳﹺﻨﺼِﺒﻮﻬﻧﺎ ﻟﻠﻄﲑ ﻭﺍﻟﻐﺪﺍﻑ ﻳﻘﺎﺗﻞ ﺍﺑ َﻦ ِﻋ ْﺮ ﹴ‬

‫ﺐ ﻭﺃﺳ َﺮﻉُ ﻃﲑﺍﻧﹰﺎ ﻭﺑﲔ‬

‫ﺾ ﺍﻟﻐﺪﺍﻑ ﻷﻧﱠﻬﺎ ﺃﺷﺪﱡ ﳐﺎﻟ َ‬
‫ﻒ ﺑﻴ َ‬
‫ﻗﺎﻝ ‪ :‬ﻭﺑﲔ ﺍﳊِﺪﺃﺓ ﻭﺍﻟﻐُﺪﺍﻑ ﻗﺘﺎﻝﹲ ﻷﻥﱠ ﺍﳊِﺪﺃﺓ ﲣ ِﻄ َ‬
‫ﺍ ُﻷ ﹾﻃ ُﺮ ﹸﻏﻠﱠﺔ ﻭﺍﻟﺸﱠ ﹾﻘﺮَﺍﻕ ﻗﺘﺎﻝ ﻷﻧﱠﻪ ﻳﻘﺘﻞ ﺍ ُﻷ ﹾﻃ ُﺮ ﹸﻏﻠﱠﺔ ﻭﻳُﻄﺎﻟﺒﻬﺎ ﻭﺑﲔ ﺍﻟﻌﻨﻜﺒﻮﺕ ﻭﺍﻟ َﻌﻈﹶﺎﻳﺔ ﻋﺪﺍﻭﺓ ﻭﺍﻟﻌَﻈﺎﻳﺔ ﺗﺄﻛﻞ‬
‫ﺍﻟﻌﻨﻜﺒﻮﺕ ﻭﻋﺼﻔﻮﺭ ﺍﻟﺸﱠﻮﻙ ﻳﻌَﺒﺚﹸ ﺑﺎﳊﻤﺎﺭ ﻭﻋَﺒﺜﻪ ﺫﻟﻚ ﻗﺘﱠﺎﻝ ﻟﻪ ﻷﻥﱠ ﺍﳊﻤﺎ َﺭ ﺇﺫﺍ َﻣﺮﱠ ﺑﺎﻟﺸﱠﻮﻙ ﻭﻛﺎﻧﺖ ﺑﻪ َﺩَﺑﺮَﺓ ﺃﻭ‬
‫ﺖ ﻓﺮﺍﺧُﻪ ﲣﺮﺝ ﻣﻦ ﻋﺸّﻬﺎ ﻭﳍﺬﻩ‬ ‫ﺾ ﻋﺼﻔﻮﺭ ﺍﻟﺸﻮﻙ ﻭﺟﻌﻠ ْ‬ ‫ﻂ ﺑﻴ ُ‬ ‫ﺏ ﲢﻜﱠﻚ ﹺﺑِﻪ ﻭﻟﺬﻟﻚ ﻣﺘَﻰ ﻬﻧِﻖ ﺍﳊﻤﺎﺭ ﺳﻘ ﹶ‬‫َﺟ َﺮ ٌ‬
‫ﺐ ﲨﻴﻌﹰﺎ ﻷﻧﱠﻪ ﻳﺄﻛﻞ ﺍﻟﻠﺤﻢ‬‫ﲑ ﺍﻟﻌﺼﻔﻮ ُﺭ ﻭﺭﺍ َﺀ ﺍ ﹾﻟﺤِﻤﺎﺭ ﻭﻳﻨﻘﹸﺮ ﺭﺃﺳﻪ ﻭﺍﻟﺬﺋﺐ ﳐﺎﻟﻒٌ ﻟﻠﺜﱠﻮﺭ ﻭﺍﳊﻤﺎ ﹺﺭ ﻭﺍﻟﺜﻌﻠ ﹺ‬
‫ﺍﻟ ِﻌﻠﹼﺔ ﻳﻄ ُ‬
‫ﺐ‬
‫ﺍﻟﻨﱢﻲ َﺀ ﻭﻟﺬﻟﻚ ﻳﻘﻊ ﻋﻠﻰ ﺍﻟﺒﻘﺮ ﻭﺍﳊﻤﲑ ﻭﺍﻟﺜﻌﺎِﻟ ِﹺ‬

‫ﺐ ﻭﺍﻟﺰﱡﺭﱠﻕ ﺧﻼﻑٌ ﳍﺬﻩ ﺍﻟﻌﻠﹼﺔ ﻷﻧﱠﻬﻤﺎ ﲨﻴﻌﹰﺎ ﻳﺄﻛﻼﻥ ﺍﻟﻠﺤﻢ ﻭﺍﻟﻐﺮﺍﺏ ﻳُﺨﺎﻟﻒ ﺍﻟﺜﱠﻮ َﺭ ﻭﻳُﺨﺎﻟﻒ ﺍﳊﻤﺎﺭ‬ ‫ﻭﺑﲔ ﺍﻟﺜﻌﺎِﻟ ﹺ‬
‫ﺏ ** َﻋﺪَﺍ َﻭ ﹶﺓ ﺍ ﹾﻟﺤِﻤﺎ ﹺﺭ‬ ‫ﲨﻴﻌﹰﺎ ﻭﻳﻄﲑ ﺣﻮﻟﹶﻬﻤﺎ ﻭﺭﺑّﻤﺎ َﻧ ﹶﻘ َﺮ ﻋﻴﻮ ﻬﻧﹶﻤﺎ ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) ( :‬ﻋَﺎ َﺩ ْﻳَﺘﻨَﺎ ﻻ ﺯﻟﺖ ﰲ َﺗﺒَﺎ ﹺ‬
‫ﲔ ﺃﺣﺮﺍﺭ ﺍﻟﻄﹼﲑ‬ ‫ﻱ ِﻣ ْﻦ ﺑ ﹺ‬
‫ﺐ ﻻ ﳚﻮ ُﺯ ﺃﻥ ُﻳﻌَﺎ ِﺩ َ‬‫ﺏ ( ﻭﻻ ﺃﻋﺮﻑ ﻫﺬﺍ ﻣﻦ ﻗﻮﻝ ﺻﺎﺣﺐ ﺍﳌ ْﻨﻄِﻖ ﻷﻥﱠ ﺍﻟﺜﻌﻠ َ‬ ‫ﻟﻠﻐُﺮﺍ ﹺ‬
‫ﺐ ﻋﺪﺍﻭﺗﻪ ﻟﻪ ﺍﺟﺘﻤﺎﻋَﻬُﻤﺎ ﻋﻠﻰ ﹶﺃ ﹾﻛ ﹺﻞ ﺍﻟﻠﹼﺤﻢ‬ ‫ﲑ ﺍﻟﺰﱡﺭﱠﻕ ﺁ ِﻛﻞﹸ ﺍﻟﻠﱠﺤﻢ ﻭﺇﻥ ﻛﺎﻥ ﺳﺒ ُ‬‫ﻕ ﻭﺣﺪَﻩ ﻭﻏ ُ‬
‫ﻭﺟَﻮﺍﺭﹺﺣﻬﺎ ﺍﻟﺰﱡﺭﱠ َ‬
‫ﺐ ﺇﱃ ﺃ ﹾﻥ ﳛﺴُ َﺪ ﻣﺎ ﻫﻮ ﻛﺬﻟﻚ‬ ‫ﺐ ﻣﻦ ﺫﻭﺍﺕ ﺍﻷﺭﺑَﻊ ﻓﺈﻧّﻬﺎ ﺁﻛﻞ ﻟِﻠﹼﺤﻢ ﻭﺍﻟﺜﱠﻌﹶﻠ ُ‬ ‫ﺏ ﻣﻦ ﺍﻟﻄﲑ ﻭﺍﻟﺬ ﹾﺋ َ‬‫ﻓﻠُﻴ ْﺒﻐِﺾ ﺍﻟﻌﻘﺎ َ‬
‫ﺏ ﻭﺃﻭﻟﹶﻰ ﰲ ﺍﻟﻘﻴﺎﺱ ﻓﻠﻮ ﺯﻋﻢ ﺃﻧّﻪ َﻳ ُﻌﻢﱡ ﺃ ﹶﻛ ﹶﻠ ﹶﺔ ﺍﻟﻠﹼﺤﻢ ﺑﺎﻟﻌﺪﺍﻭﺓ ﺣﺘّﻰ ﻳُﻌﻄﻰ ﺍﻟﺰﱡﺭﱠﻕ ﻣﻦ ﺫﻟﻚ ﻧﺼﻴﺒَﻪ ﻛﺎﻥ ﺫﻟﻚ‬ ‫ﺃﻗﺮ ُ‬
‫ﺃ ْﺟ َﻮ َﺯ ﻭﻟﻌﻞﱠ ﺍﳌﺘﺮﺟﹺﻢ ﻗﺪ ﺃﺳﺎﺀ ﰲ ﺍﻹﺧﺒﺎﺭ ﻋﻨﻪ ﻗﺎﻝ ‪ :‬ﻭﺍﳊﻴﱠﺔ ﺗﻘﺎﺗﻞ ﺍﳋِﻨﺰﻳ َﺮ ﻭﺗﻘﺎﺗِﻞ ﺍﺑ َﻦ ِﻋﺮْﺱ ﻭﺇﻧّﻤﺎ ﺗﻘﺎﺗ ﹸﻞ ﺍﺑ َﻦ‬
‫ﺖ ﻭﺍﺣﺪ ﻭﺗﻘﺎﺗ ﹸﻞ ﺍﳋﻨﺰﻳﺮ ﻷﻥﹼ ﺍﳋﻨﺰﻳﺮ ﻳﺄﻛ ﹸﻞ ﺍﳊﻴﱠﺎﺕ ﻭﻳﺰﻋﻤﻮﻥ ﺃﻥﹼ ﺍﻟﺬﻱ ﻳﺄﻛ ﹸﻞ‬ ‫ﺱ ﺇ ﹾﺫ ﻛﺎﻥ ﻣﺄﻭﺍﳘﺎ ﰲ ﺑﻴ ٍ‬‫ِﻋ ْﺮ ﹴ‬
‫ﺕ ﺍﻟﻘﻨﺎﻓ ﹸﺬ ﻭﺍﻷﻭﻋﺎ ﹸﻝ ﻭﺍﳋﻨﺎﺯﻳ ُﺮ ﻭﺍﻟ ِﻌﻘﹾﺒﺎﻥ ﻗﺎﻝ ‪ :‬ﻓﺎﳊﻴﱠﺔ ﺗﻌﺮﻑ ﻫﺬﺍ ﻣﻦ ﺍﳋﻨﺰﻳﺮ ﻓﻬﻲ ﺗُﻄﹶﺎﻟﺒﻪ ‪.‬‬
‫ﺍﳊﻴﱠﺎ ِ‬

‫ﺐ ﻣﺼﺎﺩﻕٌ ﻟﻠﺤﻴﱠﺔ ﻭﺍﻷﺳﺪ ﻭﺍﻟﻨﻤﺮ ﳐﺘﻠﻔﺎﻥ ﻗﺎﻝ ‪ :‬ﻭﺑﲔ ﺍﻟ ِﻔﻴَﻠ ِﺔ ﺍﺧﺘﻼﻑٌ‬‫ﻗﺎﻝ ‪ :‬ﻭﺍﻟﻐﺮﺍﺏ ﻣﺼﺎﺩﻕٌ ﻟﻠﺜﱠﻌﻠﺐ ﻭﺍﻟﺜﱠﻌﻠ ُ‬
‫ﺏ ﺇﺫﺍ ﻗﺎﺗَﻞ ﺑﻌﻀُﻬﺎ ﺑﻌﻀﹰﺎ ﻭﺗﻌﺘﻤﺪ ﻬﺑَﺎ ﻋﻠﻰ ﺍﳊﻴﻄﺎﻥ‬ ‫ﺷﺪﻳﺪ ﻭﻛﺬﻟﻚ ﺫﻛﻮﺭﻫﺎ ﻭﺇﻧﺎﺛﻬﺎ ﻭﻫﻲ ﺗَﺴﺘﻌﻤِﻞ ﺍﻷﻧﻴﺎ َ‬
‫ﻓﺘﻬ ِﺪﻣُﻬﺎ ﻭﺗﺰ ُﺣ ُﻢ ﺍﻟﻨﱠﺨﻠﹶﺔ ﲜﻨﺒﻬﺎ ﹶﻓَﺘﺼْ َﺮﻋُﻬﺎ‬

‫ﺗﺬﻟﻴﻞ ﺍﻟﻔﻴﻞ ﻭﺍﻟﺒﻌﲑ‬

‫ﻭﺇﺫﺍ ﺻﻌُﺐ ﻣﻦ ﺫﻛﻮﺭﻬﺗﺎ ﺷﻲﺀ ﺍﺣﺘﺎﻟﻮﺍ ﻟﻪ ﺣﺘﱠﻰ ﻳﻜﹸﻮﻣَﻪ ﺫﻛﺮٌ ﺁﺧﺮ ﻓﺈﺫﺍ ﻛﺎ َﻣﻪُ ﺧﻀَﻊ ﺃﺑﺪﹰﺍ ﻭﺇﺫﺍ ﺍﺷَﺘﺪﱠ ﺧُﻠﹸﻘﹸﻪ‬
‫ﲑ ﺇﺫﺍ ﺻﻌُﺐ ﻭﺧﺎﻓﹶﻪ ﺍﻟﻘﻮﻡ ﺍﺳﺘﻌﺎﻧﻮﺍ ﻋﻠﻴﻪ ﻓﺄﺑ َﺮﻛﹸﻮﻩ ﻭﻋَﻘﻠﻮﻩ ﺣﺘﱠﻰ‬ ‫ﻭﺻﻌُﺐ ﻋﺼَﺒﻮﺍ ﺭﹺﺟﻠﹶﻴﻪ ﻓﺴﻜﻦ ﻭﻳﻘﺎﻝ ﺇﻥﱠ ﺍﻟﺒﻌ َ‬
‫ﻳﻜﻮﻣَﻪ ﻓﺤﻞ ﺁﺧﺮ ﻓﺈﺫﺍ ﻓﻌ ﹶﻞ ﺫﻟﻚ ﺑﻪ ﹶﺫﻝﱠ ) ﺍﻟﻔﻴﻞ ﻭﺍﻟﺴﻨّﻮﺭ ( ﻭﺃﻣّﺎ ﺃﺻﺤﺎﺑﻨﺎ ﻓﺤﻜﹶﻮﺍ ﻭﺟﻮ َﻩ ﺍﻟﻌﺪﺍﻭ ِﺓ ﺍﻟﹼﱵ ﺑﲔ‬
‫ﺍﻟﻔﻴﻞ ﻭﺍﻟﺴﱢﻨّﻮﺭ ﻭﻫﺬﺍ ﺃﻋﺠﺐ ﻭﺫﻫﺒﻮﺍ ﺇﱃ ﻓﺰﻉ ﺍﻟﻔﻴﻞ ﻣﻦ ﺍﻟﺴﱢﻨﱠﻮﺭ ﻭ ﹾﱂ ﻳﺮَﻭﻩ ﻳﻔﺰﻉ ﳑﱠﺎ ﻫﻮ ﺃﺷﺪﱡ ﻭﺃﺿﺨﻢ ﻭﻫﺬﺍ‬
‫ﲏ ﻋﻠﻰ ﻋﺪﺍﻭﺓ ﺍﻷﻛﹾﻔﺎﺀ ‪.‬‬ ‫ﺏ ﻋﻠﻰ ﺧﻼﻑ ﺍﻷ ﻭّﻝ ﻛﺄﻥﱠ ﺃﻛﺜ َﺮ ﺫﻟﻚ ﺍﻟﺒﺎﺏ ُﺑ َ‬
‫ﺍﻟﺒﺎ ُ‬

‫ﻭﺍﻟﺸﺎﹸﺓ ﻣﻦ ﺍﻟﺬﺋﺐ ﺃﺷﺪﱡ ﹶﻓﺮَﻗﹰﺎ ﻣﻨﻬﺎ ﻣﻦ ﺍﻷﺳﺪ ﻭﺇﻥ ﻛﺎﻧﺖ ﺗﻌﻠﻢ ﺃﻥﱠ ﺍﻷﺳﺪ ﻳﺄﻛﻠﻬﺎ‬

‫ﺍﳊﻤﺎﻡ ﻭﺍﻟﺸﺎﻫﲔ‬
 ‫ﲔ ﻣﺎ ﻻ ﻳﻌﺘﺮﻳﻪ ﻣﻦ ﺍﻟﻌُﻘﺎﺏ ﻭﺍﻟﺒﺎﺯﻱ ﻭﺍﻟﺼﻘﺮ‬
‫ﻭﻛﺬﻟﻚ ﺍﳊﻤﺎﻡ ﻳَﻌﺘﺮﻳﻪ ﻣﻦ ﺍﻟﺸﱠﺎﻫ ﹺ‬

‫ﺃﻋﺪﺍﺀ ﺍﻟﻔﺄﺭﺓ‬

‫ﻭﻛﺬﻟﻚ ﺍﻟﻔﺄﺭﺓ ﻣﻦ ﺍﻟﺴﱢﻨّﻮﺭ ﻭﻗﺪ ﻳﺄﻛﻠﻬﺎ ﺍْﺑ ُﻦ ِﻋﺮْﺱ ﻭﺃﻛﺜﺮ ﺫﻟﻚ ﺃﻥ ﻳﻘﺘﻠﻬﺎ ﻭﻻ ﻳﺄﻛﻠﻬﺎ ﻭﻫﻲ ﻣﻦ (‬
‫ﺍﻟﺴﱢﻨّﻮ ﹺﺭ ﺃﺷﺪﱡ ﻓﺮَﻗﹰﺎ‬

‫ﺍﻟﺜﻌﻠﺐ ﻭﺍﻟﺪﺟﺎﺟﺔ‬

‫ﺐ ﻳﻄﺎﻟﺒﻬﺎ ﻣُﻄﺎﻟﺒ ﹰﺔ ﺷﺪﻳﺪﺓ ﻭﻟﻮ ﺃﻥﱠ ﺩﺟﺎﺟﺎﹰ ﻋﻠﻰ ﺭﻑﱟ ﻣﺮﺗﻔﻊ ﺃﻭ ﹸﻛﻦﱠ‬ ‫ﻭﺍﻟﺪﱠﺟﺎﺟﺔ ﺗﺄﻛﻠﻬﺎ ﺃﺻﻨﺎﻑ ﻣﻦ ﺍﻟﺴﺒﺎﻉ ﻭﺍﻟﺜﻌﻠ ُ‬
‫ﻒ ﳑﱠﺎ ﻳﺄﻛﻠﻬﺎ ﻓﹺﺈﻧﱠﻬﺎ ﺗَﻜﻮﻥﹸ ﻣﺴﺘﻤﺴﻜ ﹰﺔ ﻬﺑﺎ ﻣﻌﺘﺼﻤ ﹰﺔ ﺑﺎﻷﻏﺼﺎﻥ‬
‫ﻋﻠﻰ ﺃﻏﺼﺎﻥ ﺷﺠﺮٍﺓ ﺷﺎﻫﻘﺔ ﰒﹼ ﻣﺮﱠ ﲢﺘَﻬﺎ ﻛ ﱡﻞ ﺻِﻨ ٍ‬
‫ﺖ ﺑﻨﻔﺴﻬﺎ ﺇﻟﻴﻪ‬
‫ﺍﻟﱵ ﻫﻲ ﻋﻠﻴﻬﺎ ﻓﺈﺫﺍ ﻣﺮﱠ ﲢﺘﻬﺎ ﺍﺑ ُﻦ ﺁﻭﻯ ﻭ ُﻫﻦﱠ ﺃﻟﻒٌ ﱂ َﺗ ْﺒ َﻖ ﻭﺍﺣﺪﺓﹲ ﻣﻨﻬﻦﱠ ﺇﻻﹼ ﺭ َﻣ ْ‬

‫ﻣﺎ ﻳﺄﺑﺎﻩ ﺑﻌﺾ ﺍﳊﻴﻮﺍﻥ ﻣﻦ ﺍﻟﻄﻌﺎﻡ‬

‫ﻕ ﺍﳊﻤﻮﺿﺔ ﻭﻳَﺠْﺰَﻉ ﻣﻦ ﺍﻟﻄﱠﻌﺎﻡ ﺍﳊﺎﺭﱢ ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ ﰒﱠ ﺭﺟَﻊ ﺑﻨﺎ‬ ‫ﻭﺍﻟﺴﺒﻊ ﻻ ﻳﺄﻛﻞ ﺍﳊﺎﺭﱠ ﻭﺍﻟﺴﱢﻨﱠﻮﺭ ﻻ ﻳﺬﻭ ُ‬
‫ﺐ ﺍ ُﻷﺳُﻮ َﺩ ﻭﺍﻹﻧﺴﺎﻥ ﻭﺑﺸﻲﺀ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﻌﻈﹶﺎﻝ ﻗﺎﻝ‬ ‫ﺍﻟﻘﻮ ﹸﻝ ﺇﱃ ﻣﻔﺎﺧﺮ ﺍﻟﻜﻠﺐ ﻭﻧﺒﺪﺃ ﺑﻜﻞﱢ ﻣﺎ ﺃﺷﺒﻪ ﻓﻴﻪ ﺍﻟﻜﻠ ُ‬
‫ﺏ ﺍﻷﺳَﺪُ ﲟﺨﺎﻟﺒﻪ‬‫ﺻﺎﺣﺐ ﺍﳌﻨﻄﻖ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺬﻱ ﻳﻘﺎﻝ ﻟﻪ ﺍﳊﻴﻮﺍﻥ ﰲ ﻣﻮﺿ ﹴﻊ ﺫ ﹶﻛ َﺮ ﻓﻴﻪ ﺍﻷﺳﺪ ﻗﺎﻝ ‪ :‬ﺇﺫﺍ ﺿﺮ َ‬
‫ﻼ ﺇﻻﹼ ﺃﻧﱠﻪ ﻣﻦ ﺩﺍﺧ ﹴﻞ ﺃﻭﺳ ُﻊ ﺧﺮْﺯﹰﺍ ﻛﺄﻥﱠ ﺍﳉِﻠ َﺪ ﻳﻨﻀﻢﱡ‬
‫ﺖ ﻣﻮﺿﻊ ﺁﺛﺎﺭ ﳐﺎﻟﺒ ِﻪ ﰲ ﺃﻗﺪﺍﺭ ﺷﺮﻁ ﺍﳊﺠﱠﺎﻡ ﺃﻭ ﺃﺯْﻳ َﺪ ﻗﻠﻴ ﹰ‬ ‫ﺭﺃﻳ َ‬
‫ﺐ ﺍﻷﺳﺪَ‬‫ﻋﻠﻰ ﺳﻢ ﳐﺎﻟﺒﻪ ﻓﻴﺄﻛﻞ ﻣﺎ ﻫﻨﺎﻟﻚ ﻓﺄﻣّﺎ ﻋﻀﱠﺘﻪ ﻓﺈﻥﱠ ﺩﻭﺍﺀَﻫﺎ ﺩﻭﺍ ُﺀ ﻋﻀﱠ ِﺔ ﺍﻟﻜﻠﺐ ﻗﺎﻝ ‪ :‬ﻭﳑﱠﺎ ﺃﺷﺒﻪ ﻓﻴﻪ ﺍﻟﻜﻠ ُ‬
‫ﻀﻎﹸ ﻣَﻀ َﻐﹰﺎ ﻣﺘﺪﺍﺭﹺﻛﹰﺎ ﻭﻳﺒﺘﻠﻊ‬
‫ﻼ ﺷﺪﻳﺪﹰﺍ ﻭَﻳ ْﻤ َ‬
‫ﻕ ﺃﺳﻨﺎﻧﻪ ﻭﳑّﺎ ﺃﺷَﺒَﻪ ﻓﻴﻪ ﺍﻟﻜﻠﺐ ﺍﻷﺳﺪَ ﺍﻟﻨﱠ َﻬﻢُ ﻓﹺﺈﻥﱠ ﺍﻷﺳﺪَ ﻳﺄﻛﻞ ﺃﻛ ﹰ‬
‫ﺍﻧﻄﺒﺎ ُ‬
‫ﺍﻟَﺒﻀْﻊ ﺍﻟﻜﺒﺎﺭ ﻣﻦ ﺣﺎﻕﱢ ﺍﻟﺮﻏﺒﺔ ﻭﻣﻦ ﺍﳊﺮﺹ‬

‫ﻉ ﺍﻟﺴﱢﻨﱠﻮ َﺭ ﻣﻦ َﺷَﺒ ﹺﻬ ِﻪ ﺻﺎﺭ ﺇﺫﺍ ﺃﻟﻘﻴﺖ ﻟﻪ ﻗِﻄﻌﺔ ﳊﻢ ﻓﺈﻣﱠﺎ ﺃ ﹾﻥ ﳛﻤﻠﻬﺎ ﺃﻭ ﻳﺄﻛﻠﻬﺎ‬

‫ﻭﻛﺎﻟﺬﻱ ﳜﺎﻑ ﺍﻟﻔﻮﺕ ﻭِﻟﻤَﺎ ﻧﺎﺯ َ‬
‫ﺐ ﻳَﻌﺾﱡ ﻋﻠﻰ ﺍﻟﻌَﻈ ﹺﻢ‬
‫ﺚ ﻻ ﺗﺮﺍﻩ ﻭﺇﻣﱠﺎ ﺃﻥ ﻳﺄﻛﻠﻬﺎ ﻭﻫﻮ ﻳﻜﺜﺮ ﺍﻟﺘﻠﻔﱡﺖ ﻭﺇ ﹾﻥ ﱂ ﻳﻜ ْﻦ ﲝﻀْﺮﺗﻪ ﺳِﻨﱠﻮﺭ ﻳﻨﺎﺯﻋُﻪ ﻭﺍﻟﻜﻠ ُ‬ ‫ﺣﻴ ﹸ‬
‫ﻟﻴُﺮﺿﱠﻪ ﻓﺈ ﹾﻥ ﻣﺎَﻧﻌَﻪ ﺷﻲﺀٌ ﻭﻛﺎﻥ ﳑﺎ ﻳُﺴﻴﻐﻪ ﺍﺑَﺘ ﹶﻠﻌَﻪ ﻭﻫﻮ ﻭﺍﺛﻖ ﺑﺄﻧّﻪ ﻳﺴﺘَﻤﺮﻳﻪ ﻭﻳُﺴﻴﻐﻪ ﻭﺍﻟﻨﱠﻬﻢ ﻳﻌﺮﹺﺽ ﻟﻠﺤﻴﱠﺎﺕ ﻭﺍﳊﻴﱠﺔ‬
‫ﺕ ﺍﻟﺮﱠﺍﺳﺎﺕ ﻭﻫﻲ ﻏﲑ ﺫﻭﺍﺕ ﺍﻷﻧﻴﺎﺏ ﻓﹺﺈﻧّﻬﺎ ﲤﻀَﻎ ﺍﳌﻀْﻐﺔ ﻭﺍﳌﻀﻐﺘﲔ ﻭﺇﻥ ﺍﺑﺘﻠﻌﺖ ﺷﻴﺌﹰﺎ‬ ‫ﻀﻎﹸ ﻭﺇﳕﺎ ﺗﺒﺘﻠ ُﻊ ﺫﻭﺍ ُ‬
‫ﻻﲤ َ‬
‫ﺖ ﻋُﻮﺩﹰﺍ ﺷﺎﺧﺼﹰﺎ ﻓﺎﻟﺘﻮﺕ ﻋﻠﻴﻪ ﻓﺤﻄﹶﻤﺖ ﺍﻟﻌﻈﻢ ﻭﺍﳊﻴﱠﺔ ﻗﻮﻳّﺔ ﺟﺪﹰﺍ ﻗﺎﻝ ‪ :‬ﻭﺍﻷﺳﺪ ﻭﺇﻥ ﻛﺎﻥ ﳑﱠﺎ ﻻ‬ ‫ﻓﻴﻪ ﻋﻈﻢ ﺃَﺗ ْ‬
‫ﻳﻔﺎﺭﻕ ﺍﻟﻐِﻴﺎﺽ ﻭﻻ ﻳﻔﺎﺭﻕ ﺍﳌﺎﺀ ﻓﹺﺈﻧّﻪ ﻗﻠﻴ ﹸﻞ ﺍﻟﺸﺮﺏ ﻟﻠﻤﺎﺀ ﻭﻟﻴﺲ ﻳُﻠﻘﻰ َﺭ ْﺟﻌَﻪ ﺇﻻﹼ ﻣﺮ ﹰﺓ ﰲ ﺍﻟﻴﻮﻡ ﻭﺭﺑّﻤﺎ ﻛﺎﻥ ﰲ‬
‫ﺍﻟﻴﻮﻣﲔ ﻭﺍﻟﺜﻼﺛﺔ ﻭﺭﺟﻌُﻪ ﻳﺎﺑﺲ ﺷﺪﻳﺪ ﺍﻟﻴُﺒﺲ ﻣﺘﻌﻠﱢﻖ ﺷﺒﻴﻪ ﺑﺮﺟﻴﻊ ﺍﻟﻜﻠﺐ ﻭﻳﺸﺒﻬﻪ ﺃﻳﻀﹰﺎ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﻭﺫﻟﻚ‬
‫ﺃﻧّﻬﻤﺎ ﲨﻴﻌﹰﺎ ﺇﺫﺍ ﺑَﺎ ﹶﻻ َﺷﻐَﺮﺍ (‬
‫ﺐ ﻳُﺸﺒﻪ ﺍﳋِﻨﺰﻳﺮ ﻓﺈﻥﱠ ﺍﳋِﻨﺰﻳﺮ ﻳﺴﻤَﻦ ﰲ ﺃﺳﺒﻮﻉ ﻭﺇﻥ‬ ‫ﲔ ﺍﻟﻜﻠﺐ ﻭﺍﻟﻜﻠ ُ‬
‫ﻭﺍﻟﻜﻠﺐ ﻣﻦ ﺃﲰﺎﺀ ﺍﻷﺳﺪ ﻟﻘﺮﺍﺑ ِﺔ ﻣﺎ ﺑﻴﻨﻪ ﻭﺑ َ‬
 ‫ﺟﺎﻉ ﺃﻳّﺎﻣﹰﺎ ﰒ ﺷﺒﹺﻊ ﺷَﺒﻌ ﹰﺔ ﺗﺒﻴﱠﻦ ﺫﻟﻚ ﺗﺒﻴﱡﻨﹰﺎ ﻇﺎﻫﺮﹰﺍ ﺃﻻ ﺗﺮﺍ ُﻩ ﻳﻨﺰﻉ ﺇﱃ ﳏﺎﺳﻦ ﺍﳊﻴﻮﺍﻥ ﻭﻳُﺸﺒﻪ ﺃﺷﺮﺍﻑ ﺍﻟﺴﺒﺎﻉ‬
‫ﻭﻛﺮﺍﺋﻢ ﺍﻟﺒﻬﺎﺋﻢ‬

‫ﻋﻈﺎﻝ ﺍﻟﻜﻼﺏ‬

‫ﺱ ﺍﳊﻴﻮﺍﻥ ِﻟ ﹶﺬ ﹶﻛﺮﹺﻩ ﺣﺠﻢٌ ﻇﺎﻫﺮ ﺇﻻﱠ ﺍﻹﻧﺴﺎﻥ ﻭﺍﻟﻜﻠﺐ ﻭﻟﻴﺲ ﰲ‬ ‫ﻭﻳﻘﺎﻝ ‪ :‬ﻟﻴﺲ ﰲ ﺍﻷﺭﺽ ﻓﺤﻞﹲ ﻣﻦ ﲨﻴﻊ ﺃﺟﻨﺎ ﹺ‬
‫ﺍﻷﺭﺽ ﺷﻴﺌﺎﻥ ﻳﺘﺸﺎﺑﻜﺎ ِﻥ ﻣﻦ ﹶﻓﺮْﻁ ﺇﺭﺍﺩ ِﺓ ﻛﻞﱢ ﻭﺍﺣ ٍﺪ ﻣﻨﻬﻤﺎ ﻟﻄﺒﺎﻉ ﺻﺎﺣﺒﻪ ﺣﱴ ﻳﻠﺘﺤﻢ ﻋﻀ ُﻮ ﺍﻟﺬﻛﺮ ﺑﻌﻀﻮ‬
‫ﺍﻷﻧﺜﻰ ﺣﺘﱠﻰ ﻳﺼﲑ ﺍﻟﺘﺤﺎﻣﻬﻤﺎ ﺍﻟﺘﺤﺎ َﻡ ﺍﳋِﻠﻘﺔ ﻭﺍﻟﹺﺒﻨْﻴﺔ ﹶﻻ ﻛﺎﻟﺘِﺤﺎ ﹺﻡ ﺍﳌﻼ َﻣﺴَﺔ ﻭﺍﳌﻼﺯﻣﺔ ﺇﻻﹼ ﻛﻤﺎ ﻳُﻮﺟَﺪ ﻣﻦ ﺍﻟﺘﺤﺎﻡ‬
‫ﺐ ﺍﻟﻜﻠﺐ ﺑﹶﺜﻔﹾﺮ ﺍﻟﻜﻠﺒﺔ ‪.‬‬
‫ﻗﻀﻴ ﹺ‬
‫ﺐ ﺍﻟﻘﹸﺮﺍﺩ ﻛﺄﻧﱠﻪ ﺻَﺎ ِﺣﺐُ ﺛﹸﺆﻟﹸﻮﻝ ﻭﻣﺎ‬
‫ﻭﻗﺪ ﻳﻠﺰَﻕ ﺍﻟﻘﹸﺮﺍﺩ ﻭَﻳ ْﻐﻤِﺲ ﺍﻟﻌَﻠﺲ ﻣﻘﺎﺩﳝﻪ ﰲ ﺟﻮﻑ ﺍﻟﻠﺤﻢ ﺣﺘﱠﻰ ﻳُﺮَﻯ ﺻﺎﺣ ُ‬
‫ﺏ ﺑﻪ ﺍﳌﺜ ﹸﻞ ﰲ ﺍﻻﻟﺘﺤﺎﻡ ﺇﻻﹼ ﺩﻭﻥ ﺍﻟﺘﺤﺎ ﹺﻡ ﺍﻟﻜﻠﺒﲔ ﻭﻟﺬﻟﻚ ﺇﺫﺍ ﺿﺮﺑﻮﺍ ﺍﳌﺜﻞ ﻟﻠﻤﺘﺒﺎﺿِﻌﲔ ﺑﺎﻟﺴﱡﻴﻮﻑ‬ ‫ﺍﻟﻘﹸﺮﺍﺩ ﺍﳌﻀﺮﻭ ُ‬
‫ﻭﺍﳌ ﹾﻠَﺘ ِﻘﻴَﲔ ﻟﻠﺼﱢﺮﺍﻉ ﻓﺎﻟﺘﻒّ ﺑﻌﻀُﻬﻢ ﺑﺒﻌﺾ ﻗﺎﻟﻮﺍ ‪:‬‬

‫ﺏﰲ‬
‫ﺐ ﺍﳌﻨﻄﻖ ﻭﻏﲑُﻩ ﺃﻥﱠ ﺍﻟﺬﱡﺑﺎ َ‬
‫ﻉ ﻣﻦ ﺍﻟﺴﱢﻔﺎﺩ ﺇﻻﹼ ﻟﻠﻜﻼﺏ ﻭﺯﻋﻢ ﺻﺎﺣ ُ‬
‫ﻛﺄﻬﻧﻢ ﺍﻟﻜِﻼﺏ ﺍﳌﺘﻌﺎﻇِﻠﺔ ﻭﻟﻴﺲ ﻫﺬﺍ ﺍﻟﻨﱠﻮ ُ‬
‫ﺫﻟﻚ ﻛﺎﻟﻜﻠﺐ‬

‫ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻏﺰﻭﺍﻥ ﻭﺟﺎﺭﻳﺔ ﻣﻮﻳﺲ ﺑﻦ ﻋﻤﺮﺍﻥ‬

‫ﺚ‬
‫ﺖ ﻭﻗﻌ ﹰﺔ ﺇﻟﻴﻪ ﱂ ﲤﻜ ﹾ‬ ‫ﻭﻛﺎﻥ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﹶﻏﺰْﻭﺍﻥ ﻗﺪ ﺗﻌﺸّ َﻖ ﺟﺎﺭﻳﹰﺔ ﻛﺎﻧﺖ ﳌ َﻮﻳْﺲ ﺑﻦ ﻋﻤﺮﺍﻥ ﻭﻛﺎﻧﺖ ﺇﺫﺍ ﻭ ﹶﻗ َﻌ ْ‬
‫ﻋﻨ َﺪﻩُ ﺇﻻﹼ ﺑﻘﺪ ﹺﺭ ﻣﺎ ﻳ ﹶﻘﻊُ ﻋﻠﻴﻬﺎ ﻓﺈﺫﺍ ﹶﻓﺮَﻍ ﻟﺒﹺﺴﺖ ُﺧﻔﱠﻬﺎ ﻭﻃﺎﺭﺕ ﻭﻛﺎﻥ ﺇﲰﺎﻋﻴ ﹸﻞ ﻳﺸﺘﻬﻲ ﺍﳌﻌﺎ َﻭ َﺩﹶﺓ‬

‫ﻭﺃ ﹾﻥ ﻳﻄﻴ ﹶﻞ ﺍﳊﺪﻳﺚ ﻭﻳُﺮﻳ ُﺪ ﺍﻟﻘﹶﺮْﺹ ﻭﺍﻟﺸﻢﱠ ﻭﺍﻟﺘﻘﺒﻴ ﹶﻞ ﻭﺍﻟﺘﺠﺮﻳﺪ ﻭﻳﻌﻠﻢ ﺃﻧّﻪ ﰲ ﺍﻟ ﹶﻜ ﻮْﻡ ﺍﻟﺜﺎﱐ ﻭﺍﻟﺜﺎﻟﺚ ﺃﺟﺪﺭ ﺃﻥ ﻳُْﻨ ﹶﻈ َﺮ‬
‫ﺠ َﺮ ﻭﻳﺬﻛﺮُﻫﺎ ﺑﻘﻠﺒﻪ ﻭﻫﻮ ﰲ ﺍﺠﻤﻟﻠﺲ ﻓﻴﻘﻮﻝ ‪ :‬ﻳﺎﺭ ﺏﱢ ﺍﻣﺴَﺨْﲏ ﻭﺇﻳّﺎﻫﺎ ﻛﻠﺒَﲔ‬ ‫ﺿﹺ‬‫ﺸﺘَﻔ ﹺﻲ ﻓﻜﺎﻥ ﺭﺑﱠﻤﺎ َ‬
‫ﻭﺃﺟ َﺪﺭُ ﺃﻥ َﻳ ْ‬
‫ﲑ ﰲ ﻏﻀَﺐ ﻣﻮﻻﺗِﻬﺎ ﺇﻥ ﺍﺣَﺘَﺒﺴَﺖ‬ ‫ﺳﺎﻋﺔ ﻣﻦ ﺍﻟﻠﻴﻞ ﺃﻭ ﺍﻟﻨﱠﻬﺎﺭ ﺣﺘﱠﻰ ﻳﺸ َﻐﻠﹶﻬﺎ ﺍﻻﻟﺘﺤﺎ ُﻡ ﻋﻦ ﺍﻟﺘﻔﻜ ﹺ‬

‫ﻣﻦ ﺃﻋﺎﺟﻴﺐ ﺍﻟﻜﻼﺏ‬

‫ﺾ ﻭﻛﻠﺐ ﺃﺻﻔ ُﺮ ﻓﺘﺆﺩﱢﻱ‬ ‫ﻭﰲ ﺍﻟﻜﻠﺒﺔ ﺃﻋﺠﻮﺑﺔ ﺃﺧﺮﻯ ‪ :‬ﻭﺫﻟﻚ ﺃﻧّﻪ ﻳﺴ ﹶﻔﺪُﻫﺎ ﻛﻠﺐٌ ﺃﺑﻘ ُﻊ ﻭﻛﻠﺐ ﺃﺳﻮ ُﺩ ﻭﻛﻠﺐ ﺃﺑﻴ ُ‬
‫ﺇﱃ ﻛﻞﱢ ﺳﺎﻓ ٍﺪ ِﺷ ﹾﻜ ﹶﻠﻪُ ﻭ ِﺷﺒْﻬﻪ ﰲ ﺃﻛﺜﺮ ﻣﺎ ﻳﻜﹸﻮ ﹸﻥ ﺫﻟﻚ ﻭﺃﻣﺎ ﺗﺄﻭﻳﻞ ﺍﻟﻈﺎﻟﻊ ﰲ ﻗﻮﻝ ﺍﳊﻄﻴﺌﺔ ‪ ) :‬ﺗﺴﺪﱠﻳﺘُﻬﺎ ِﻣ ْﻦ َﺑ ْﻌ ِﺪ ﻣَﺎ‬
‫ﺏ ﻭﺃﺧْﱮ ﻧﺎ َﺭﻩُ ﻛ ﱡﻞ ﻣﻮ ِﻗ ِﺪ (‬
‫ﻧَﺎﻡ ﻇﹶﺎِﻟﻊُ ﺍﻝ ** ﻛﻼ ﹺ‬

‫ﺞ ﰲ ﺯﻣﻦ َﻫﻴْﺞ ﺍﻟﻜﻼﺏ‬ ‫ﺾ ﻣﺎ ﻳﻌﺮﺽ ﻟﻠﻜﻼﺏ ﻓﻼ ﳝﻨﻌﻪ ﺫﻟﻚ ِﻣ ْﻦ ﺃﻥ ﻳﻬﻴ َ‬ ‫ﺐ ﻟِﺒﻌ ﹺ‬

‫ﻗﺎﻝ ﺍﻷﺻﻤﻌﻲّ ‪ :‬ﻳﻈﻠﹶﻊ ﺍﻟﻜﻠ ُ‬
‫ﺖ ﹶﻓﺘْﺮ ِﺓ ﺍﻟﻜﻼﺏ‬
‫ﻼ َﻳﺰَﺍﻝ ﻳَﻨَﺘ ِﻈﺮُ ﻭﻗ َ‬
‫ﺏ ﻣﻨﺘﺒﻬ ﹲﺔ ﺗﻨﺒَﺢ ﹶﻓ ﹶ‬
‫ﻓﺈﹺﺫﺍ ﺭﺃﻯ ﺍﻟﻜﻠﺒﺔ ﺍﳌﺴﺘﺤ ﹺﺮﻣﺔ ﱂ ﻳﻄﻤَﻊ ﰲ ﻣﻌﺎﻇﻠﺘﻬﺎ ﻭﺍﻟﻜﻼ ُ‬
 ‫ﺏ‬
‫ﺱ ﻭﻧﺎﻡ ﺍﻟﻜﻼ ُ‬
‫ﻭﻧﻮﻣﻬﺎ ﻭﺫﻟﻚ ﻣِﻦ ﺁﺧﺮ ﺍﻟﻠﻴﻞ ﻭﻗﺎﻝ ﺃﹸ َﺣ ْﻴﺤَﺔ ﺑﻦ ﺍﳉﹸﻼﹶﺡ ‪ ) :‬ﻳﺎ ﻟﻴﺘَﲏ ﻟﻴﻠ ﹰﺔ ﺇﺫﺍ ﻫَﺠﻊ ﺍﻝ ** ﻧﱠﺎ ُ‬
‫ﺻﺎ ِﺣﺒُﻬﺎ (‬

‫ﻃﺮﺩﻳﺔ ﺛﺎﻣﻨﺔ ﻷﰊ ﻧﻮﺍﺱ‬

‫ﻭﳑﱠﺎ ﻗِﻴﻞ ﰲ ﺍﻟﻜﻼﺏ ‪ :‬ﻣﻦ ﺍﻟﺮﱠﺟﺰ ﻗﻮﻝ ﺃﺑﻮ ﻧﻮﺍﺱ ‪:‬‬

‫ﺾ ﻬﺑﺎﻟِﻴ ﹶﻞ ﻛﺮﺍ ﹺﻡ ﺍﳌﹸﻨْﺘَﻤَﻰ ** ﺑﺎﺗُﻮﺍ‬

‫ﲔ ﰲ ﺃﻋْﻠﻰ ﺍﻟﻌُﻼ ( ) ﺑﹺﻴ ﹴ‬ ‫) ﻭﻓِﺘﻴﺔ ﻣﻦ ﺁ ﹺﻝ ﺫﹸﻫ ﹴﻞ ﰲ ﺍﻟﺬﺭﻯ ** ﻣِﻦ ﺍﻟﺮﻗﺎ ِﺷﻴّ َ‬
‫ﺐ ﺍﻟﻜﹶﺮَﻯ ** ﺇﻻﹼ ِﻏﺸَﺎﺷﹰﺎ ﺑﻌﺪ ﻣﺎ ﻃﺎﻝ ﺍﻟﺴﱡﺮﻯ ( ) ﻳﻌﺪﻳﻦ‬ ‫َﻳﺴِﲑﻭﻥ ﺇﱃ ﺻُﻮﺡ ﺍﻟﻠﻮﻯ ( ) ﻳﻨﻔﹸﻮﻥ ﻋﻦ ﺃﻋﻴُﻨ ﹺﻬ ْﻢ ﻃِﻴ َ‬
‫ﺐ ﺍﻟﺼﱡﺒﺢ ﺑﺪَﺍ (‬ ‫ﺇﺑﻼﺀ ﺍﻟﻔﱴ ﻋﻠﻰ ﺍﻟﻔﱴ ** ﺣﱴ ﺇﺫﺍ ﻣﺎ ﻛﻮﻛ ُ‬

‫ﻒ ﰲ َﺩﻓﹶﺎ ** ﺗَﻠﻮﻱ ﺑﺄﺫﻧﺎﺏ ﻗﻠﻴﻼﺕ ﺍﻟﻠﱢﺤﺎ ( ) َﺳ َﻤ ْﻌﻤَﻌﺎﺕ ﺍﻟﻀﱡﻤْﺮ ﻣﻦ ﻃﹸﻮﻝ ﺍﻟﻄﱠﻮﻯ **‬ ‫ﻀ ٍ‬‫) ﺭﺣﻴﺒ ِﺔ ﺍﻷﺷﺪﺍﻕﹺ ﻏ ْ‬
‫ﻕ ﺍﳊﺸﺎ (‬‫ﺚ ﺍﻟُﺒﺮﺛﹸ ﹺﻦ َﺧﻔﹼﺎ ﹺ‬
‫ﺽ ﺍﻟﺸﱠﻮﻯ ** ﺷَﺮﻧَﺒ ِ‬
‫ﲔ َﻣ ْﻨﺤُﻮ ﹺ‬
‫ﺞ ﺍ ﹶﳌﺘْﻨ ﹺ‬
‫ﺤﻤْﻠ ﹺ‬
‫ﻣﻦ ﻛﻞﱢ ﻣَﻀْﺒُﻮﺭ ﺍﻟ ﹶﻘﺮَﺍ ﻋﺎﺭﻱ ﺍﻟﻨﱠﺴﺎ ( ) ُﻣ َ‬

‫ﻱ ﺻَﻔﺎ ( ) ﻳﻠﺘﻬﺐ ﺍﻟﻐﺎِﺋﻂﹸ ِﻣ ْﻨﻪُ ﺇﻥ ﻋﺪﺍ ** ﻳُﻘﺎﺩﺡ ﺍﳌﹾﺮ َﻭ‬ ‫) ﲣﺎ ﹸﻝ ﻣﻨﻪ ﺍﻟﻘﺺّ ﻣﻦ ﻏﲑ َﺟﻨَﺎ ** ﻣَﺴَﻨﱠﺘَﺎ ﺻَﻔﻮﺍﺀ ﰲ َﺣﻴْﺪ ْ‬
‫ﺤ َﺮ ﰲ َﺭﺃﹾﺩ ﺍﻟﻀﱡﺤﻰ ** ﲟﺮﺑَﺈ ﺃ ﻭْﻓﹶﻰ ﺑﻪ ﻋﻠﻰ ﺍﻟﺮﱡﺑﺎ ( ) ﺃﺭﺍﻧﺒﹰﺎ ﻣﻦ ﺩﻭﻬﻧﺎ ﺳِﺮﺑَﺎ‬ ‫ﳊﺼَﺎ ( ) ﺣﺘﱠﻰ ﺇﺫﺍ ﺍﺳﺘﺴ َ‬ ‫ﻭ َﺷﺬﹼﺍﻥ ﺍ ﹶ‬
‫ﻼ(‬‫ﺲ ﺇﱃ َﺧ ﹶ‬‫ِﻇِﺒﺎ ** ﻧﻮﺍﺷﺰﹰﺍ ﻣﻦ ﺃَﻧ ﹴ‬

‫ﺕ ﰲ ﻧَﻬﻴ ﹴﻢ ﻭﺻﺄﹶﻯ ** ﻛﹶﺄﻧﱠﻤﺎ‬

‫ﺺ ﺍﻟﻘﻄﺎ ** ﻟﹶﻌﻠﹶﻌ َﻦ ﻭﺍﺳﺘﻠﹾﻬﺜﻦ ﻣﻦ ﻏﻴْﺮ ﻇﻤﺎ ( ) ﻣﺒﺎﻟﻐﺎ ٍ‬ ‫) ﻓﻮﺿَﻰ ُﻳ َﺪ ْﻋﺜِﺮ ﹶﻥ ﺃﻓﺎﺣﻴ َ‬
‫ﻕ ﻻ ** ﰲ ﺍﻷﺭﺽ ﻳَﻬﻮﻳﻦَ ﻭﻻ ﻟﻮﺡ ﺍﳍﻮﺍ ( ) ﻛﹶﺄﻧّﻬﺎ ﰲ ﺷَﺮﻃﻬﺎ ﳌﺎ‬ ‫ﺃﻋﻴﻨُﻬﺎ ﲨﺮ ﺍﻟﻐَﻀﻰ ( ) ﰒﱠ ﺗ ﹶﻄﻠﹼﻌ َﻦ ﻣﻌﹰﺎ ﻛﺎﻟﱪ ﹺ‬
‫ﺍﻧﱪﻯ ** ﻛﻮﺍﻛﺐٌ ﻳُﺮﻣَﻰ ﺍﻟﺸّﻴﺎ ِﻃﲔُ ﻬﺑﺎ (‬

‫ﺕ ﻋﻠﻴﻬﻦّ ﻣﻦ ﺍﳌﻮﺕ ﺭَﺣﻰ ** ﲡﺬﻬﺑﻦﱠ‬

‫) ﻳ ﹾﺬ َﻣ ْﺮ ﹶﻥ ﺑﺎﻹﻳﺴﺎ ِﺩ ﹶﺫﻣْﺮﹰﺍ َﻭﹶﺃﻳَﺎ ** ﺣﱴ ﺇﺫﺍ ﻣﺎ ﻛﻦﱠ ﻣﻨﻬﻦﱠ ﻛﻬﺎ ( ) ﺩﺍﺭ ْ‬
‫ﺽ ﺍﻟﺼﱠﻼ (‬
‫ﺕ ﺍﻟﺸﱠﺒﺎ ( ) ﺷﻮَﺍﻣِﺬ ﻳﻠ َﻌﻄﹾﻦ َﻣ ْﻌﺒُﻮﻁ ﺍﻟﺪﱢﻣﺎ ** ﺑﲔ ﺧﻠﻴﻊ ﺍﻟﺰﱠﻭ ﹺﺭ ﻣﺮﺿُﻮ ﹺ‬
‫ﲝﺪﻳﺪﺍ ِ‬

‫ﺏ ﻭ ﹶﻛﺮَﺍﺩِﻳﺲ ﺍﻟﻄﱡﻠﻰ ﻃﺮﺩﻳﺔ ﺗﺎﺳﻌﺔ‬ ‫ﲔ ﺑﺎﻷﻛﺒﺎﺩِ ﻣﻨﻬﺎ ﻭﺍﻟ ﹸﻜﻠﹶﻰ ( ﻭﺑﺎﻟﻘﻠﻮ ﹺ‬ ‫) ﻭﻣﺎﺋ ﹺﻞ ﺍﻟﹶﻔ ْﻮﺩَﻳ ﹺﻦ ﳎﻠﻮﺯ ﺍﻟﻘﹶﻔﺎ ** ﻳُ ﹾﻘ ِﻔ َ‬
‫ﺺ ﻭﺍﻏﺘﺪَﻯ‬ ‫ﺢ ﻣﻦ ِﺣﺠَﺎﺑﹺﻪ ** ﻭﺍﻧﻌﺪ ﹶﻝ ﺍﻟﻠﻴ ﹸﻞ ﺇﱃ ﻣﺂﺑﹺﻪ ( ) ﺧﺮﱠﻃﻪ ﺍﻟﻘﺎﻧ ُ‬ ‫ﻷﰊ ﺍﻟﻨﻮﺍﺱ ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ ‪ ) :‬ﳌﱠﺎ ﺗَﺒَﺪﱠﻯ ﺍﻟﺼﱡ ْﺒ ُ‬
‫ﻉ ﻣﻦ ﺟﺬﹶﺍﺑﻪ ( ) َﻳﻌُﺰﱡﻩ ﻃﻮﺭﹰﺍ ﻋﻠﻰ ﺍﺳﺘﺼﻌﺎﺑﻪ ** ﻭﺗﺎﺭ ﹰﺓ ﻳﻨﺼﺐﱡ ﻻﻧﺼِﺒﺎﺑﻪ ( ) ﻛﺄﻧﱠﻤﺎ ﻳﻔَﺘﺮﱡ ﻣﻦ‬ ‫ﺑﻪ ** ﰲ ﻣِﻘﻮﺩ ﻳَﺮ َﺩ ُ‬
‫ﻑ ﻣِﻦ ِﺣﺪَﺍﺑﹺﻪ (‬
‫ﺽ ﰲ ﺫﹶﻫﺎﺑﹺﻪ ** ﺣﺘﱠﻰ ﺇﺫﺍ ﺃﺷ َﺮ َ‬‫ﻒ ﺍﻷﺭ ﹺ‬ ‫ﺃﻧﻴﺎﺑﻪ ** ﻋﻦ ﻣﺮ ﻫَﻔﺎﺕ ﺍﻟﺴﱢﻦﱢ ﻣﻦ ﺣِﺮﺍﺑﹺﻪ ( ) ﻳَﺮْﺛﹸﻢ ﺃﻧ َ‬

‫ﺴﻞﹼ‬
‫ﻉ ﺇﱃ ﺃﻋﺠﺎﹺﺑﻪ ( ) ﺃﺭ َﺳﻠﹶﻪ ﻛﺎﻟﺴﱠ ْﻬ ﹺﻢ ﺇ ﹾﺫ ﻏﺎﻟﹶﻰ ﺑﹺﻪ ** ﻳﻜﺎ ُﺩ ﺃﻥ ﻳﻨ َ‬ ‫) ﺑﻌﺪ ﺍﳓﺪﺍﺭ ﺍﻟﻄﱠﺮﻑ ﻭﺍﻧﻘﻼﺑﹺﻪ ** ﺑﺮﻭﺿ ِﺔ ﺍﻟﻘﺎ ﹺ‬
‫ﺕ ﺍﻟﺬﻱ ُﻳ ْﺪﻋَﻰ ﺑﻪ‬
‫ﺕ ﻟﻠﺼﱠﻮ ِ‬ ‫ﻕ ﰲ ﺳَﺤﺎﺑﹺﻪ ** ﺣﺘﱠﻰ ﺇﺫﺍ ﻣﺎ ﻛﺎ َﺩ ﺃﻭ َﺣﺪَﺍ ﺑﹺﻪ ( ) ﻭﺍﻧﺼﺎ َ‬ ‫ﻣﻦ ﺇﻫﺎﺑﻪ ( ) ﹶﻛ ﹶﻠﻤَﻌﺎ ِﻥ ﺍﻟﱪ ﹺ‬
‫ﺸﻬﱠﺮ ﺍﻟ ُﻐ ُﺪﻭﱢ ﰲ ﺇﻳﺎﺑﻪ (‬
‫ﳊﻴَﻴﻪ ﺇﱃ ﹶﺃ ﹾﻗﺮَﺍﺑﹺﻪ ** ﻣ َ‬
‫ﺞ ﰲ ﺧِﻀﺎﹺﺑِﻪ ( ) ﻣﺎﺑﲔ ﹾ‬ ‫** ﻛﺄﻧﱠﻤﺎ ﹸﺃﺩْﻣ َ‬
 ‫ﺡ ** ﻭﻻ‬
‫ﺽ ﳌﺎﺡ ﻭﻻ ﺍﻧﻘﻀﺎﺽ ﺍﻟﻜﻮﺍﻛﺐ ﺍﳌﻨﺼﺎﺡ ) ﻭﻻ ﺍﻧﺒﺘﺎﺕ ﺍﻟﺪﱠﻟﻮ ﺑﺎﳌﺘﱠﺎ ﹺ‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ ‪ :‬ﻣﺎ ﺍﻟﱪﻕ ﻋﺎﺭ ﹴ‬
‫ﺕ ﺑﺎ ﹸﳌْﻨﺪَﺍﺡ (‬
‫ﺏ ﺍﳊﹸﻮ ِ‬
‫ﺍﻧﺴﻴﺎ ُ‬

‫ﺡ ( ) ﻳَﻜﺎﺩُ ِﻋ ْﻨ َﺪ ﺛﹶﻤَﻞ ﺍ ِﳌﺮَﺍﺡ ** ﺇﺫﺍ َﺳﻤَﺎ ﺍﳋﺎﺗ ﹸﻞ‬

‫ﺡ ** ﺃﹶﺟﺪﱠ ﰲ ﺍﻟﺴﱡﺮﻋِﺔ ﻣﻦ ﺳِﺮﻳﺎ ﹺ‬
‫) ﺣﲔ ﺩﻧَﺎ ﻣﻦ ﺭﺍﺣ ِﺔ ﺍﻟﺴﱠﺒﱠﺎ ﹺ‬
‫ﺏ‬
‫ﺡ ** ﻭﻧﺎ ﹺﺯ ﹴ‬
‫ﺡ ( ) ﻓ ﹶﻜ ْﻢ ﻭ ﹶﻛ ْﻢ ﺫِﻱ ُﺟﺪﱠﺓ ﹶﻟﻴَﺎ ﹺ‬
‫ﺡ ** ﻳﻔﺘﺮﱡ ﻋﻦ ﻣِﺜ ﹺﻞ َﺷﺒَﺎ ﺍﻟﺮﱢﻣﺎ ﹺ‬
‫ﲑ ﰲ ﺍﳉ ﻮﱢ ﺑﻼ َﺟﻨَﺎ ﹺ‬
‫ﺡ ( ) ﻳَﻄ ُ‬
‫ﻸﺷْﺒﺎ ﹺ‬‫ﻟَ‬
‫ﺡ(‬‫ﺃ ْﻋ ﹶﻔ َﺮ ﺫﻱ ﻃِﻤﺎ ﹺ‬

‫ﺡ‬
‫ﻏﺎ َﺩ َﺭﻩُ ﻣﻀﺮﱠﺝ ﺍﻟﺼﱢﻔﺎ ﹺ‬

‫ﺑﺎﺏ ﺁﺧﺮ ﰲ ﺍﻟﻜﻠﺐ ﻭﺷﺄﻧﻪ‬

‫ﺗﻔﺴﲑ ﺷﻌﺮ ﻗﻴﻞ ﰲ ﺍﻟﻜﻼﺏ‬

‫ﺐ ﺃ ْﻫ ﹶﻠﻪُ ** ﺣَﻤَ ﻮْﺍ ﺟﺎ َﺭ ُﻫ ْﻢ ﻣِﻦ ﻛﻞﱢ ﺷﻨْﻌﺎ َﺀ ﻣُﻈﹾﻠِﻊ ( ﻳﻘﻮﻝ ‪ :‬ﺇﺫﺍ‬

‫ﻗﺎﻝ ﻃﹸﻔﻴﻞﹲ ﺍﻟ َﻐﻨَﻮﻱّ ‪ ) :‬ﺃﻧﺎﺱ ﺇﺫﺍ ﻣﺎ ﺃﻧﻜﺮ ﺍﻟﻜﻠ ُ‬
‫ﺏ ﺍﻟﺪﱠﺍﻋِﻲ ﻭﺃﻧ ﹶﻜ َﺮﻧﹺﻲ ﻛﹶﻠﹾﱯ (‬
‫ﺼﻴﱠ ﹰﺔ ** ﺇﺫﺍ ﺛﻮﱠ َ‬
‫ﺗﻜﻔﱠﺮﻭﺍ ﰲ ﺍﻟﺴﱢﻼﺡ ﹾﱂ َﺗ ْﻌ ﹺﺮ ﹾﻓﻬُﻢ ﻛﻼﺑُﻬُﻢ ) ﻓﻼ ﺗَﺮﻓﹶﻌﻲ ﺻﻮﺗﹰﺎ ﻭﻛﹸﻮﱐ ﹶﻗ ِ‬
‫ﺖ ﺍﳉﻴﺶ‬ ‫ﺥ ﺇﺫﺍ ﻋﺎَﻳْﻨ ِ‬
‫ﻳﻘﻮﻝ ‪ :‬ﺇﻳّﺎ ِﻙ ﻭﺍﻟﺼﱡﺮﺍ َ‬

‫ﻭﻗ ﻮﻟﻪ ‪ :‬ﺃﻧﻜﺮﱐ ﻛﻠﱯ ﳜﱪ ﺃﻥﱠ ﺳﻼ َﺣﻪُ ﺗﺎﻡﱞ ﻣﻦ ﺍﻟﺪﱢﺭﻉ ﻭﺍ ِﳌ ْﻐﻔﹶﺮ ﻭﺍﻟﺒَﻴﻀَﺔ ﻓﺈﺫﺍ ﺗﻜﻔﹼﺮ ﺑﺴﻼﺣﻪ ﺃﻧﻜﺮﻩ ﻛﻠﺒُﻪ ﻓﻨﺒﺤَﻪ‬
‫ﺱ ﺍﻟﻔﺤﻞ‬‫ﺏ ﻭ ُﻋﻖﱠ ﺍ ﹾﻟﻮَﻟ ْﺪ ( ﻓﺄﻣﱠﺎ ﻗﻮﻟﻪ ‪ :‬ﺇﺫﺍ ﺧ ﹺﺮ َ‬
‫ﺡ ﺍﻟﻜﻼ ُ‬
‫ﻂ ﺍﳊﹸﺠﻮ ﹺﺭ ** ﻭﺻﺎ َ‬
‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ ‪ ) :‬ﺇﺫﺍ َﺧﺮﹺﺱ ﺍﻟﻔﹶﺤﻞ ﻭﺳ ﹶ‬
‫ﺖ ﺍﳊﹸﺠﻮ ﹺﺭ ﻭﺃﻣﱠﺎ ﻗﻮﻟﻪ ‪ :‬ﻭﺻﺎﺡ ﺍﻟﻜﻼﺏ ﻓﺈﻥﱠ‬ ‫ﻕ ﺍﻟﺴﻴﻮﻑ ﱂ ﻳﻠﺘﻔﺖ ِﻟ ﹾﻔ َ‬
‫ﺶ ﻭﺑﻮﺍ ﹺﺭ َ‬
‫ﻓﺈﻥﱠ ﺍﻟﻔﺤ ﹶﻞ ﺇﺫﺍ ﻋﺎﻳَﻦ ﺍﳉﻴ َ‬
‫ﺏ ﰲ ﺗﻠﻚ ﺍﳊﺎﻟﺔ ﺗﻨﺒَﺢ ﺃﺭﺑﺎﺑَﻬﺎ ﻛﻤﺎ ﺗﻨﺒﺢ َﺳ َﺮﻋَﺎ ﹶﻥ ﺍﳋﹶﻴﻞ ﺇﻟﻴﻬﻢ ﻷﻧّﻬﺎ ﻻ ﺗﻌﺮﻓﻬﻢ ﻣﻦ ﻋﺪُ ﻭﱢﻫﻢ ﻭﺃﻣﺎ ﻗﻮﻟﻪ ‪:‬‬ ‫ﺍﻟﻜﻼ َ‬
‫ﺐ ﻋﻦ‬ ‫ﻭ ُﻋﻖﱠ ﺍﻟﻮﻟﺪ ﻓﺈﻥﱠ ﺍﳌﺮﺃ ﹶﺓ ﺇﺫﺍ ﺻﺒﱠﺤﺘﻬﻢ ﺍﳋﻴﻞ ﻭﻧﺎﺩﻯ ﺍﻟﺮﺟﺎﻝ ﻳﺎ ﺻﺒﺎﺣﺎﻩ ﺫﹸﻫِﻠﺖ ﻋﻦ ﻭﻟﺪﻫﺎ ﻭﺷﻐَﻠﻬﺎ ﺍﻟﺮﱡﻋ ُ‬
‫ﺖ ﻬﺑﻢ ﺃﻣﻮﺭ‬
‫ﻒ ﻋﻠﻴﻪ ﰲ ﺗﻠﻚ ﺍﳊﺎﻟﺔ ﻋﻘﻮﻗﹰﺎ ﻣﻨﻬﺎ ﻭﻫﻮ ﻗﻮﻟﹸﻬﻢ ‪ :‬ﻧﺰﻟ ْ‬
‫ﺠ َﻌ ﹶﻞ ﺗﺮﻛﻬﺎ ﺍﺣﺘﻤﺎ ﹶﻝ ﻭﻟﺪﻫﺎ ﻭﺍﻟﻌﻄ َ‬
‫ﻛﻞﱢ ﺷﻲﺀ ﻓ َ‬
‫ﻻ ﻳُﻨﺎﺩَﻯ ﻭﻟﻴﺪُﻫﺎ ﻭﺇﻧﱠﻤﺎ ﺍﺳﺘﻌﺎﺭﻭﺍ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻓﺼﻴّﺮﻭﻫﺎ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿ ﹺﻊ ﻣﻦ ﻫﺬﺍ ﺍﳌﻜﺎﻥ ﻭﻗﺪ ﺫﻛﺮ ﺫﻟﻚ ﻣﺰﺭﱢﺩ‬
‫ﺿﺮَﺍ ﹴﺭ ﻭﻏﲑُﻩ ﻓﻘﺎﻝ ‪:‬‬
‫ﺑﻦ ِ‬

‫ﺕ ﻣِﻦ ﺷَﺘ ﹺﻢ ﺍﻟﺮﺟﺎ ﹺﻝ ﺑﺘﻮﺑ ٍﺔ ** ﺇﱃ ﺍﻟﻠﹼﻪ ﻣِﲎ ﻻ ﻳُﻨﺎﺩَﻯ َﻭﻟِﻴﺪُﻫﺎ ( ) ﹶﻇﻬَﺮﺗُﻢ ﻋﻠﻰ ﺍﻷﺣﺮﺍﺭ ﻣﻦ َﺑ ْﻌ ِﺪ ﺫﻟﱠ ٍﺔ **‬
‫) َﺗَﺒﺮﱠﺃ ُ‬
‫ﺼﻄﹶﻠﻲ‬
‫ﱄ ‪ ) :‬ﻭﻟﻴﻠ ٍﺔ َﻳ ْ‬ ‫ﺡ ﺍﳌﻄﺮ ﻛﻤﺎ ﻗﺎﻝ ﺍﳍﺬ ﱡ‬‫ﻁ ﺍﻟﱪﺩ ﻭﺇﳊﺎ ُ‬ ‫ﺨﺮﹺﺳﻪ ﺇﻓﺮﺍ ﹸ‬‫ﺶ ﻻ ﻳُﻨﺎﺩَﻯ ﻭَﻟﻴﺪُﻫﺎ ( ﻭﺍﻟﺬﻱ ﻳُ ْ‬ ‫ﹺﻭ ِﺷ ﹾﻘ َﻮ ِﺓ ﻋَﻴ ﹴ‬
‫ﲑ ﻭﺍﺣﺪ ٍﺓ ** ﻣﻦ ﺍﻟﺼﱠﻘﻴ ﹺﻊ ﻭﻻ‬‫ﺐ ﻓﻴﻬﺎ ﻏ َ‬ ‫ﺨَﺘﺺﱡ ﺑﺎﻟﻨّ ﹶﻘﺮَﻯ ﺍﳌﹸﺜﺮﹺﻳ َﻦ ﺩَﺍﻋﻴﻬﺎ ( ) ﻻ ﻳَﻨَﺒﺢُ ﺍﻟﻜﻠ ُ‬
‫ﺙ َﺟﺎ ﹺﺯﺭُﻫﺎ ** َﻳ ْ‬
‫ﺑﺎﻟ ﹶﻔ ْﺮ ِ‬
‫ﺗَﺴْﺮﹺﻱ ﺃﻓﺎﻋﻴﻬﺎ (‬
‫ﺢ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ َﻫﺮْﻣﺔ ‪ ) :‬ﻭﺍﺳﺄ ﹺﻝ ﺍﳉﺎ َﺭ ﻭﺍﳌﻌﺼﱢﺐ ﻭﺍﻷﺿﻴﺎ ** ﻑ ﻭ ﻫْﻨﹰﺎ ﺇﺫﺍ ﲢﻴّ ﻮْﺍ ﻟﺪﻳﱠﺎ ( ) ﻛﻴﻒ ﻳَﻠﻘﹶﻮﻧَﲏ ﺇﺫﺍ ﻧَﺒ َ‬
‫ﺻﺮّ‬
‫ﺐ ﰲ ﺩﳝﺔ ** ﻭﺃﺧﺮﺳﻪُ ﺍﻟﻠﱠﻪ ﻣِﻦ ﻏﲑ ِ‬ ‫ﺏ ﻭﺭﺍ َﺀ ﺍﻟﻜﹸﺴﻮ ﹺﺭ ﻧَﺒﺤﹰﺎ ﺧَﻔﻴﱠﺎ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﺇﺫﺍ ﻋﻤ َﻲ ﺍﻟﻜﻠ ُ‬ ‫ﺍﻟﻜﻞ ** ُ‬
 ‫ﺐ ﻭﺇﻥ ﺃﺧ َﺮﺳَﻪ ﺍﻟﱪ ُﺩ ﺍﻟﺬﻯ ﻳﻜﻮﻥ ﻣﻊ ﺍﳌﻄﺮ ﻭﺍﻟﺮﱢﻳﺢ ﺍﻟﱵ ﲤﺮﱡ ﺑﺎﻟﺼﱠﺤﺎﺭﻯ ﺍﳌﻄﲑﺓ ﻓَﺘﱪُﺩُ ﻓﺈﻥﱠ‬
‫( ﻳﻘﻮﻝ ‪ :‬ﺍﻟﻜﻠ ُ‬
‫ﺻﺮّ‬
‫ﺐ ﻭﻟﻴﺲ ﺫﻟﻚ ﻣﻦ ِ‬ ‫ﺍﻟﻜﻠﺐ ﻭﺇﻥ ﻧﺎﻟﻪ ﺫﻟﻚ ﻓﺈﻥﹼ ﺫﻟﻚ ﻣﻦ ﺧِﺼ ﹴ‬

‫ﻧﺒﺢ ﺍﻟﻜﻼﺏ ﺍﻟﺴﺤﺎﺏ‬

‫ﱄ ﻻ ﺃﻏﹾﺰ ُﻭ‬ ‫ﺼ َﺮ ﻏﻴﻤﹰﺎ ﻧﺒﺤﻪ ) ﻭﻣﺎ ﹶ‬ ‫ﻭﺍﻟﻜﻠﺐ ﺇﺫﺍ ﺃﹶﳊﹼﺖ ﻋﻠﻴﻪ ﺍﻟﺴﺤﺎﺋﺐ ﺑﺎﻷﻣﻄﺎﺭ ﰲ ﺃﻳﺎﻡ ﺍﻟﺸﺘﺎﺀ ﻟﻘﹶﻲ ﹺﺟﻨﱠﺔ ﻓﻤﱴ ﺃﺑ َ‬
‫ﺖ ﳓ َﻮ ﺍﻟﺴﻤﺎﺀ ﻛﻼﻬﺑﺎ ( ﻳﻘﻮﻝ ‪ :‬ﻗﺪ ﻛﻨﺖ ﺃ َﺩﻉُ ﺍﻟﻐَﺰﻭ ﳐﺎﻓﹶﺔ ﺍﻟﻌﻄﺶ ﻋﻠﻰ ﺍﳋﻴﻞ‬ ‫ﻭﻟﻠﺪﱠﻫﺮ ﹶﻛﺮﱠﺓ ** ﻭﻗﺪ ﻧَﺒﺤ ْ‬
‫ﺏ ﻻﺗﻨﺒَﺢ ﺍﻟﺴﺤﺎﺏ ﺇﻻﱠ ﻣﻦ ﺇﳊﺎﺡ‬ ‫ﻭﺍﻷﻧﻔﺲ ﻓﻤﺎ ﻋُﺬﺭﹺﻱ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻐُﺪﺭﺍﻥ ﻛﺜﲑﺓ ﻭﻣَﻨﺎﻗﻊ ﺍﳌﻴﺎﻩ ﻣﻮﻓﻮﺭﺓ ﻭﺍﻟﻜﻼ ُ‬
‫ﺏ ﺩﺍ ٍﻥ‬
‫ﺍﳌﻄﺮ ﻭﺗﺮﺍﺩُﻓﻪ ﻭﻗﺎﻝ ﺍﻷﻓﻮﻩ ﺍﻷﻭ ِﺩﻱّ ﰲ ﻧﺒﺢ ﺍﻟﻜﻼﺏ ﺍﻟﺴﺤﺎﺏ ﻭﺫﻟﻚ ﻣﻦ ﻭﺻﻒ ﺍﻟﻐﻴﻢ ‪ ) :‬ﻟﻪ َﻫ ْﻴ َﺪ ٌ‬
‫ﺕ ﺍﳌﺎﺀ ﻓﻴﻬﺎ‬
‫ﺖ ﺑﻨﺎ ُ‬
‫ﺤ ْ‬
‫ﺿَ‬
‫ﺞ ( ) ﻓﺒﺎﺗَﺖ ﻛﻼﺏ ﺍﳊﻲﱢ ﻳﻨَﺒﺤْﻦ ﻣُ ْﺰَﻧﻪُ ** ﻭﺃ ْ‬
‫ﻭﺭﻋْﺪ ﻭَﳉﹼﺔﹲ ** ﻭﺑﺮﻕ ﺗﺮﺍ ُﻩ ﺳﺎﻃﻌﹰﺎ ﻳﺘﺒﻠﹼ ُ‬
‫ﺞ(‬
‫ﺗﻌﻤﱠ ُ‬

‫) ﻗﻮﻝ ﺃﰊ ﺣﻴﱠﺔ ﺍﻟﻨﻤﲑﻱ ﰲ ﺍﻟﻜﻠﺐ ( ﻭﻗﺎﻝ ﺃﺑﻮ ﺧﺎﻟﺪ ﺍﻟﻨﻤﲑﻱّ ‪ :‬ﻭﺫﻛﺮﻭﺍ ﻓﺮﻋﻮﻥ ﺫﺍ ﺍﻷﻭﺗﺎﺩ ﻋﻨﺪ ﺃﰊ ﺣﻴﱠﺔ‬
‫ﺐ ﺑﺬﻟﻚ ﻗﺎﻝ ‪ :‬ﻷﻥﱠ‬ ‫ﺖ ﺍﻟﻜﻠ َ‬
‫ﺼ َ‬
‫ﺼ ْ‬
‫ﺐ ﺧﲑ ﻣﻨﻪ ﻭﺃﺣﺰﻡ ﻗﺎﻝ ‪ :‬ﻓﻘﻴﻞ ﻟﻪ ﻛﻴﻒ َﺧ َ‬ ‫ﺍﻟﻨﻤﲑﻱّ ﻓﻘﺎﻝ ﺃﺑﻮ ﺣﻴﱠﺔ ‪ :‬ﺍﻟﻜﻠ ُ‬
‫ﱄ ﻻ ﺃ ﹾﻏﺰُﻭ ﻭﻟﻠﺪﱠﻫﺮ ﻛﺮﱠﺓ ** ﻭﻗﺪ ﻧﺒﺤﺖ ﳓ َﻮ ﺍﻟﺴﻤﺎ ِﺀ ﻛﻼﺑُﻬﺎ ( ﻭﻗﺎﻝ ﺍﻟﻔﺮﺯﺩﻕ ‪ ) :‬ﻓﺈﻧﱠﻚ‬
‫ﺍﻟﺸﺎﻋﺮ ﻳﻘﻮﻝ ‪ ) :‬ﻭﻣﺎ ﹶ‬
‫ﺇﻥ ﻬﺗﺠﻮ ﺣﻨﻴﻔ ﹶﺔ ﺳﺎﺩﺭﹰﺍ ** ﻭﻗﺒﻠﻚ ﻗﺪ ﻓﺎﺗﻮﺍ َﻳ َﺪ ﺍﳌﺘﻨﺎ ﻭﹺﻝ ( ) ﻛﻔِﺮ َﻋ ْﻮ ﹶﻥ ﺇﺫ ﻳﺮﻣﻲ ﺍﻟﺴﱠﻤﺎ َﺀ ﺑﺴﻬ ِﻤ ِﻪ ** ﻓ ُﺮﺩﱠ ﻋﻠﻴﻪ‬
‫ﺐ ﺇﻧﱠﻤﺎ َﻋﺮَﻑ ﳐﹶﺮﺝ ﺫﻟﻚ‬ ‫ﻕ ﻧﺎﺻﻠِﻲ ( ) ﺗﻌﺼّﺐ ﻓﻬﺪ ﺍﻷﺣﺰﻡ ﻟﻠﻜﻠﺐ ( ﻭﺯﻋﻢ ﻓﻬﺪٌ ﺍﻷﺣﺰﻡ ﺃﻥﱠ ﺍﻟﻜﻠ َ‬ ‫ﺍﻟﺴﻬﻢ ﺃﻓﻮ َ‬
‫ﺍﻟﺸﻲﺀ ﺍﳌﺆﺫﻱ ﻟﻪ ﺣﺘﱠﻰ ﻧﺒﺤﻪ ﺑﺎﻟﻘﻴﺎﺱ ﻷﻧﱠﻪ ﺇﳕﺎ ﻧَﺒﺤﻪ ﺑﻌﺪ ﺃﻥ ﺗﻮﺍﱃ ﻋﻠﻴﻪ ﺍﻷﺫﻯ ﻣﻦ ﺗﻠﻚ ﺍﳉﻬﺔ ﻭﻛﺎﻥ ﻓﻬﺪ‬
‫ﻳﺘﻌﺼﱠﺐ ﻟﻠﻜﻠﺐ ﻓﻘﻠﺖ ﻟﻪ ‪ :‬ﻭﻛﺬﻟﻚ ﺍﳊﻤﺎﺭ‬

‫ﺇﺫﺍ ﺭﻓﻌﺖ ﻋﻠﻴﻪ ﺍﻟﺴﱠﻮﻁ ﻣﺮﱠ ﻣﻦ ﲢﺘﻚ َﻣﺮ‪‬ﺍ ﺣﺜﻴﺜﹰﺎ ﻓﺎﻟﻘﻴﺎﺱ َﻋﻠﱠ َﻤﻪُ ﺃﻥﱠ ﺍﻟﺴﱠﻮﻁ ﻣﱴ ُﺭﻓِﻊ ُﺣﻂﱠ ﻭﻣﱴ ُﺣﻂﹼ ﺃﺻﺎﺑَﻪ‬
‫ﺐ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻋﻠﻰ ﺍﳊﻤﺎﺭ ﻭﺍﳊﻤﺎ ُﺭ ﻫﻮ ﺍﳌﻮﺻﻮﻑ ﺑﺎﳉﻬﻞ‬ ‫ﻀ ﹸﻞ ﺍﻟﻜﻠ ُ‬
‫ﻭﻣﱴ ﺃﺻﺎﺑﻪ ﺃﱂ ﻓﻤﺎ ﻓ ْ‬

‫ﳑﺎ ﻗﻴﻞ ﰲ ﻧﺒﺎﺡ ﺍﻟﻜﻼﺏ‬

‫ﻚ‬
‫ﺏ ﻭﺩُﻭﻧَﻬﺎ ** َﻣﻬَﺎ ِﻣﻪُ ﺗﻌْﺸِﻲ َﻧﻈﹾﺮﹶﺓ ﺍﳌﺘَﺄﻣﱢ ﹺﻞ ( ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) :‬ﻣﺎ ﹶﻟ َ‬
‫ﺐ ﺍﻟﺴﺤﺎ َ‬ ‫ﺢ ﺍﻟﻜﻠ ُ‬
‫ﻗﺎﻝ ﺍﻟﻔﺮﺯﺩﻕ ‪ ) :‬ﻭﻗﺪ َﻧَﺒ َ‬
‫ﺖ َﻧﺒﱠﺎﺣﹰﺎ ﻓﻤﺎ ﺑﺎ ﹸﻝ ﺍﻟَﻴ ْﻮ ْﻡ ( ﻗﺎﻝ ‪ :‬ﻛﺎﻥ ﻫﺬﺍ ﺭﺟﻞﹲ ﻳﻨﺘﻈﺮ ﻋِﲑﹰﺍ ﻟﻪ ﺗَﻘ َﺪ ْﻡ ﻓﻜﺎﻥ ﺇﺫﺍ‬
‫ﺐ ﺍﻟﺪﱠ ْﻭ ْﻡ ** ﻗﺪ ﻛﻨ َ‬
‫ﺢ ﻳﺎ ﹶﻛ ﹾﻠ َ‬
‫ﻻ ﺗَﻨﺒ ُ‬
‫ﲑ ﻓﻘﺎﻝ ﻛﺎﳌﺘﻤﻨﱢﻲ ﻭﻛﺎﳌﻨﺘﻈﺮ ﺍﳌﺴﺘﺒﻄﺊ ‪ :‬ﻣﺎ ﻟﻚ ﻻ ﺗﻨﺒﺢ ﺃﻱ ﻣﺎ ﻟﻠِﻌﲑﹺﻻ ﺗﺄﰐ‬ ‫ﺟﺎﺀﺕ ﺍﻟِﻌﲑُ ﻧﺒﺢ ﻓﺎﺣﺘﺒﺴﺖ ﻋﻠﻴﻪ ﺍﻟﻌ ُ‬
‫ﻭﻗﺎﻝ ‪ :‬ﺧﺮﺝ ﺇﻳﺎﺱ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﻓﺴﻤﻊ ﻧُﺒﺎﺡ ﻛﻠﺐ ﻓﻘﺎﻝ ‪ :‬ﻫﺬﺍ ﻛﻠﺐٌ ﻣﺸﺪﻭﺩ ﰒ ﲰﻊ ﻧﺒﺎﺣَﻪ ﻓﻘﺎﻝ ‪ :‬ﻗﺪ ﺃﹸﺭﺳِﻞ‬
‫ﺖ ﺃﻧﱠﻪ ﻣﻮﺛﹶﻖ ﻭﺃﻧﱠﻪ ﺃﹸﻃﻠﻖ ﻗﺎﻝ ‪:‬‬
‫ﻒ ﻋﻠﻤ َ‬
‫ﻓﹶﺎﻧﺘﻬﻮْﺍ ﺇﱃ ﺍﳌﺎﺀ ﻓﺴﺄﻟﻮﻫﻢ ﻓﻜﺎﻥ ﻛﻤﺎ ﻗﺎﻝ ﻓﻘﺎﻝ ﻟﻪ ﻏﻴﻼﻥ ﺃﺑﻮ ﻣﺮﻭﺍﻥ ‪ :‬ﻛﻴ َ‬

‫ﻑ ﰲ ﺫﻟﻚ‬
‫ﻛﺎﻥ ﻧﺒﺎﺣُﻪ ﻭﻫﻮ ﻣﻮﺛﻖ ﻳُﺴﻤَﻊ ﻣﻦ ﻣﻜﺎ ٍﻥ ﻭﺍﺣﺪ ﻓﻠﻤﺎ ﺃﹸﻃﻠﻖ ﲰﻌﺘ ُﻪ ﻳﻘﺮُﺏ ﻣﺮّ ﹰﺓ ﻭﻳﺒﻌﺪ ﻣﺮ ﹰﺓ ﻭﻳﺘﺼﺮﱠ ُ‬
‫ﺖ ﺫﻟﻚ‬
‫ﻒ ﻋﺮﻓ َ‬
‫ﺐ ﻏﺮﻳﺐ ﻗﻴﻞ ﻟﻪ ‪ :‬ﻛﻴ َ‬
‫ﺕ ﻛﻠ ﹴ‬
‫ﺕ ﻟﻴﻠٍﺔ ﲟﺎﺀ ﻓﻘﺎﻝ ‪ :‬ﺃﺳَﻤ ُﻊ ﺻﻮ َ‬
‫ﻭﻗﺎﻟﻮﺍ ‪ :‬ﻣﺮﱠ ﺇﻳﺎﺱ ﺑ ُﻦ ﻣﻌﺎﻭﻳﺔ ﺫﺍ َ‬
 ‫ﺏ ﺗﻨﺒَﺤﻪ ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱّ‬ ‫ﻗﺎﻝ ‪ :‬ﺑُﺨﻀﻮﻉ ﺻﻮﺗِﻪ ﻭ ِﺷﺪﱠﺓ ﻧُﺒﺎﺡ ﺍﻵﺧﺮ ﻓﺴﺄﻟﻮﺍ ﻓﺈﺫﺍ ﻫﻮ ﻏﺮﻳﺐ ﻣﺮﺑﻮﻁﹲ ﻭﺍﻟﻜﻼ ُ‬
‫ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ‪ :‬ﻛﻠﺐ ﺃﺑﻘﹶﻊ ﻭﻓﺮﺱ ﺃﺑﻠﻖ ﻭﻛﺒﺶ ﺃﻣﻠﺢ ﻭﺗﻴﺲٌ ﺃﺑﺮﻕ ﻭﺛﻮﺭ ﺃ ْﺷﻴَﻪ ﻭﻳﻘﺎﻝ ﻛﻠﺐ ﻭﻛﻼﺏ‬
‫ﺐ(‬‫ﺴﺪَﺍ َﺀ َﺗ ْﻨﺒَﺤﻨَﺎ ﺍﻟﻜﻠﻴ ُ‬
‫ﺚ ﺃﻣﺴَﻴْﻨَﺎ ﹶﻗﺮﹺﻳﺒﹰﺎ ** ﻋﻠﻰ َﺟ َ‬
‫ﻭﻛﹶﻠﻴﺐ ﻭﻣَﻌ ْﺰ ﻭﻣﺎﻋِﺰ ﻭﻣَﻌﻴﺰ ﻭﻗﺎﻝ ﻟﺒﻴﺪ ‪ ) :‬ﻓﹺﺒ ْﺘﻨَﺎ ﺣﻴ ﹸ‬

‫ﺏ ( ) َﺗ َﻌﻔﹼ َﻖ‬
‫ﺼﹺﺒﺢُ ﻋﻦ ِﻏﺐﱢ ﺍﻟﺴﱡﺮَﻯ ﻭﻛﺄﻧﱠﻬﺎ ** ﻣُ َﻮﻟﱠ َﻌ ﹲﺔ ﲣﺸﻰ ﺍﻟ ﹶﻘﻨﻴﺺ َﺷﺒُﻮ ُ‬ ‫ﻭﻗﺎﻝ َﻋ ﹾﻠﹶﻘﻤَﺔ ﺑﻦ َﻋﺒَﺪﺓ ‪ ) :‬ﻭﺗُ ْ‬
‫ﺝ ** ﺇﺫﺍ ﻣﺎ ﺃﺷﻨﺞ ﺍﻟﺼﱢﺮﱡ‬ ‫ﺕ َﻧ ْﺒﻠﹶﻬ ْﻢ ﻭ ﹶﻛﻠِﻴﺐ ( ) ﻓﹶﻤ ْﻦ ﻟﻠﺨَﻴ ﹺﻞ َﺑ ْﻌ َﺪ ﺃﰊ ﺳﺮَﺍ ﹴ‬
‫ﺑﺎﻷَﺭْﻃﻰ ﻟﹶﻬﺎ ﻭﺃﺭﺍﺩَﻫﺎ ** ﺭﺟﺎﻝﹲ ﻓَﺒﺬﱠ ْ‬
‫ﺍﻟ ﹶﻜﻠِﻴﺒَﺎ ( ﻭﻫﺆﻻﺀ ﻛﻠﻬﻢ ﺟﺎﻫﻠﻴّﻮﻥ‬

‫ﲔ‬
‫ﻚ ﺑﺎ ﹸﳌﺒَﺎ َﺭ ِﻙ َﺑ ْﻌ َﺪ ﺣ ﹴ‬
‫ﺭﺃﻯ ﳊﻤّﻮﻳﺔ ﺍﳋﺮﻳﱮ ﰲ ﺑﻘﻊ ﺍﻟﻜﻼﺏ ﻭﺳﻮﺍﺩﻫﺎ ﻭﻗﺎﻝ ﲪﱡﻮﻳَﻪ ﺍﳋﹸﺮَﻳْﱯ ﻭﺃﻧﺸﺪُﻭﻩ ‪ ) ( :‬ﻛﹶﺄﻧﱠ َ‬
‫ﺏ ( ﻭﺃﻧﺸﺪﻭﻩ ‪ ) :‬ﺃﺭﺳﻠﺖ ﹸﺃﺳْﺪﹰﺍ ﻋﻠﻰ ﺳُﻮ ِﺩ ﺍﻟﻜﻼﺏ ﻓﻘ ْﺪ ** ﺃﻣْﺴَﻰ ﺷﺮﻳ ُﺪ ُﻫ ُﻢ ﰲ‬ ‫ﻼ ﹺ‬
‫** ﺗَﺨُﻮﺽ ﻏِﻤﺎﺭﻩ ُﺑﻘﹾﻊ ﺍﻟ ِﻜ ﹶ‬
‫ﺏ ﺍﻟﺒﺘﺔ ﻭﺳُﻮﺩ ﺍﻟﻜﻼﺏ ﺃﻛﺜﺮﻫﺎ َﻋﻘﹸﻮﺭﹰﺍ‬
‫ﺽ ﻓﹸﻼﱠﻻ ( ﻓﻘﺎﻝ ‪ :‬ﻻ ﺧﲑ ﰲ ُﺑﻘﹾﻊ ﺍﻟﻜﻼ ﹺ‬ ‫ﺍﻷَﺭ ﹺ‬

‫ﺧﲑ ﺍﻟﻜﻼﺏ ﻭﺍﻟﺴﻨﺎﻧﲑ‬

‫ﲑ ﺍﻟﻜﻼﺏ ﻣﺎ ﻛﺎﻥ ﻟﻮﻧُﻪ ﻳﺬﻫﺐ ﺇﱃ ﺃﻟﻮﺍﻥ ﺍﻷﺳﺪ ﻣﻦ ﺍﻟﺼﱡﻔﹾﺮ ِﺓ ﻭﺍﳊﹸﻤﺮ ﹶﺓ ﻭﺍﻟﺘﺒﻘﻴﻊ ُﻫﺠْﻨﺔ ﻭﺧ ْﻴ ُﺮ ﺍﻟﺴﻨﺎﻧﲑ‬ ‫ﻭﺧ ُ‬
‫ﺵ ﺍﳊﹸﻤﺮ ﻭﺍﻟﺼﱡﻔﺮ ﻭﺍﻟﺴﱡﻮ ُﺩ ﻟ ِﻠﺬﱢﺋﺎﺏ ﻭﻫﻲ ﺷﺮﱡﻫﺎ‬ ‫ﺠﻴﱠﺔ ﻭﺧﲑ ﻛﻼﺏ ﺍﻟﺼﱠﻴﺪ ﺍﻟﺒﹺﻴﺾ ﻗﹶﺎﻟﻮﺍ ‪ :‬ﺇﻥﹼ ﺍﻷﺳَﺪﱠ ﻟﻠِﻬﺮﺍ ﹺ‬
‫ﺍﳋ ﹶﻠْﻨ ﹺ‬

‫ﺏ ﺃﹸﻣﱠﺔ ﻣﻦ ﺍﻷﻣ ﹺﻢ ﻷ َﻣ ْﺮﺕُ ﺑﻘﺘﻠﻬﺎ ﻭﻟﻜﻦ ﺍﻗﺘﻠﻮﺍ ﻣﻨﻬﺎ ﻛﻞﱠ ﺃﺳ َﻮ َﺩ‬

‫ﻭﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ :‬ﻟﻮ ﹶﻻ ﺃﻥﹼ ﺍﻟﻜﻼ َ‬
‫ﻬﺑﻴﻢ ﻭﻛ ﱡﻞ ﺷﻲ ٍﺀ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﺇﺫﺍ ﺍﺳﻮﺩﱠ ﺷﻌﺮُﻩ ﺃﻭ ﺟﻠ ُﺪ ُﻩ ﺃﻭ ﺧﲑ ﺍﳊﻤﺎﻡ ﻭﺯﻋﻢ ﺃﻥﹼ ﺍﳊﻤﺎﻡ ﺍ ﹸﳍﺪﱠﺍ َﺀ ﺇﳕﺎ ﻫﻮ ﰲ ﺍﳋﹸﻀ ﹺﺮ‬
‫ﻭﺍﻟﻨﻤﺮ ﻓﺈﺫﺍ ﺍﺳﻮﺩﱠ ﺍﳊﻤﺎﻡ ﺣﺘﱠﻰ ﻳﺪﺧﻞ ﰲ ﺍﻻﺣﺘﺮﺍﻕﹺ ﺻﺎ َﺭ ﻣﺜ ﹶﻞ ﺍﻟﺰﱢﳒﻲﱢ ﺍﻟﺸﺪﻳﺪ ﺍﻟﺒﻄﺶ ﺍﻟﻘﻠﻴﻞ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻷﺳ ﻮَﺩُ‬
‫ﻀﻌْﻒ ﻗﻮﺍﻩ ﻭﻋﻠﻰ ﻗﺪﺭ ﻣﺎ‬ ‫ﻻ ﳚﻲﺀ ﻣﻦ ﺍﻟﺒﻌﺪ ﻟﺴﻮﺩ ﻫﺪﺍﻳﺘﻪ ﻭﺍﻷﺑﻴﺾ ﻭﻣﺎ ﺿﺮَﺏ ﻓﻴﻪ ﺍﻟﺒﻴﺎﺽ ﻻ ﳚﻲﺀ ﻣﻦ ﺍﻟﻐﺎﻳﺔ ﻟ َ‬
‫ﻳﻌﺘﺮﻳﻪ ﻣﻦ ﺍﻟﺒَﻴﺎﺽ ﻳﻌﺘﺮﻳﻪ ﻣﻦ ﺍﻟﻀّﻌﻒ‬

‫ﳋ ﹶﻠﻨْﺠﻲﱡ ﺍﻟﻌﺴﱠﺎﻝ ﻭﺳﺎﺋﺮ ﺍﻷﻟﻮﺍﻥ‬

‫ﻓﺎﻟﻜﻠﺐ ﻫﻮ ﺍﻷﺻﻔﹶﺮ ﻭﺍﻷﲪﺮ ﻭﺍﳊﻤﺎﻡ ﻫﻮ ﺍﻷﺧﻀﺮ ﻭﺍﻷﻧْﻤﺮ ﻭﺍﻟﺴﱢﻨﱠﻮﺭ ﻫﻮ ﺍ ﹶ‬
‫ﻋﻴﺐ ﻭﻗﺪ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﻭﻣﻨﻬﺎ ﺍﳋﺎﺭﺟﻲﱡ ﻛﻤﺎ ﻳﻜﻮﻥ ﻣﻦ ﺍﳋﻴﻞ ﻭﻟﻜﻨﱠﻪ ﻻ ﻳﻜﺎ ُﺩ ﻳﻨﺠﺐ ﻭﻻ ﺗﻌﺪُﻭ ﺍﻷﻣﻮ ُﺭ ﺍﶈﻤﻮﺩﺓ‬
‫ﻣﻨﻪ ﺭﺃﺳَﻪ ﻭﻗﺪ ﻳﻜﻮﻥ ﺭﺑﱠﻤﺎ ﺃ ْﺷَﺒ َﻪ ﻭﻗﺮﺏ ﻣﻦ ﺍﻟﻨﱠﺠﺎﺑﺔ ﻓﺈﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﻛﺎﻥ ﻛﻬﺬﻩ ﺍﻷﻣﻬﺎﺕ ﻭﺍﻵﺑﺎﺀ ﺍﳌﹸﻨﺠﺒﺔ ﺇﻻﱠ‬
‫ﻚ ﻻ ﻳﺘﻢﱡ ﻣﻨﻬﺎ ﺇﻻ َﺑ ْﻌ َﺪ ﺑﻄﻮﻥ ِﻋﺪﱠ ٍﺓ ‪.‬‬
‫ﺃﻥﹼ ﺫﻟ َ‬
‫ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ ﻭﻗﺎﻝ ﺃﺑﻮ ﺯﻳﺪ ‪ :‬ﻗﺎﻝ ﺭﺩﱠﺍﺩ ‪ :‬ﺃﻗﻮﻝ ﻟﻠﺮﺟُ ﹺﻞ ﺍﻟﱠﺬِﻱ ﺇﺫﺍ ﺭﻛﺐ ﺍﻹﺑ ﹶﻞ ﹶﻓ َﻌ ﹶﻘ َﺮ ﻇﻬُﻮﺭَﻫﺎ ﻣﻦ ﺇﺗﻌﺎﺑﻪ ﻫﺬﺍ‬
‫ﺭﺟﻞ ِﻣ ْﻌ ﹶﻘ ٌﺮ ﻭﻛﺬﻟِﻚ ﺍﻟﺴﱠﺮْﺝ ﻭﺍﻟﻘﹶﺘَﺐ ﻭﻻ ﻳﻘﺎﻝ ﻟﻠﻜﻠﺐ ﺇﻻﱠ ﻋﻘﹸﻮﺭ ﻭﻳﻘﺎﻝ ﻫﻮ ﺿﺮْﻭ ﻟﻠﻜﻠﺐ ﺍﻟﻀﺎﺭﻱ ﻋﻠﻰ ﺍﻟﺼﻴﺪ‬
‫ﺖ ﺃﺷﺪﱠ ﺍﻟﻀﺮﺍﻭﺓ ﻭﻗﺎﻝ ﺫﻭ ﺍﻟﺮﱡﻣﱠﺔ ‪:‬‬ ‫ﺿﻮَﺍ ﹴﺭ ﻭﻗﺪ ﺿﺮﹺﻳ ْ‬
‫ﻭﺿﺮﻭﺓ ﻟﻠﻜﻠﺒﺔ ﻭﻫﺬﺍ ﺿﺮَﺍﺀٌ ﻛﺜﲑﺓ ﻭﻛﻠﺐ ﺿﺎ ﹴﺭ ﻭﻛﻼﺏ َ‬
‫ﻭﻗﺎﻝ ﻃﻔﻴﻞ ﺍﻟﻐﻨﻮﻱ ‪:‬‬
 ‫ﺐ(‬‫ﺖ ﻧَﺒﹶﺄﹰﺓ ﻣﻦ ﻣﻜﻠﱢ ﹺ‬
‫ﺝ ﻛﹶﺄﻧﱠﻬﺎ ** ﺿِﺮَﺍﺀٌ ﺃﹶﺣﺴﱠ ْ‬
‫) ﺗُﺒﺎﺭﻱ َﻣﺮَﺍﺧﻴﻬﺎ ﺍﻟﺰﱢﺟﺎ َ‬
‫ﻭﻣﻨﻪ ﻗﻴﻞ ‪ :‬ﺇﻧﺎﺀ ﺿﺎﺭ ﻭﻗﺪ ﻗﺎﻝ ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﻋﻨﻪ ‪ :‬ﺇﻳﱠﺎﻛ ُﻢ ﻭﻫ ِﺬِﻩ ﺍﺠﻤﻟﺎ ﹺﺯ َﺭ ﻓﺈﻥﱠ ﳍﺎ ﺿﺮَﺍ ﻭَﺓ ﻛﻀﺮَﺍ َﻭ ِﺓ ﺍﳋﻤﺮ‬
‫ﻭﻗﺎﻝ ﺍﻷﺻﻤﻌﻲّ ‪ :‬ﻛﻠﺐ ﺃﺑ ﹶﻘﻊُ ﻭﻛﻠﺒﺔﹲ ﺑﻘﻌﺎﺀ ﻭﻓﺮﺱ ﺃﺑﻠ ُﻖ ﻭﻓﺮﺱ ﺑَﻠﻘﺎﺀ ﻭﺗَﻴﺲ ﺃ ْﺑ َﺮﻕُ ﻭﻋَﻨْﺰٌ َﺑﺮْﻗﺎﺀ ﻭﻛﺬﻟﻚ َﺟﺒَﻞ‬
‫ﻕ ﻭﻛﺴﺎﺀٌُ ﺃﺑﺮﻕ ﻭﻛﻠﺐ ﺃﺑﺮﻕ ‪.‬‬
‫ﺃﺑﺮ ُ‬

‫ﺍﻟﻐﻼﻡ ﺍﻟﺸﺎﻋﺮ ﻭﻗﺎﻝ ﺍﺑﻦ ﺩﺍﺣﺔ ‪ :‬ﻧﺰﻝ ﻋﻨﺪﻧﺎ ﺃﻋﺮﺍﰊﱞ ﻭﻣﻌﻪ ﺍﺑﻨﺎﻥ ﻟﻪ ﺻﻐﲑﺍﻥ ﻭﻛﺎﻥ ﺃﺣﺪﳘﺎ ُﻣﺴﺘﻬﺘَﺮﹰﺍ ﺑﺎﻟﻠﱠﻌﺐ‬
‫ﺑﺎﻟﻜﻼﺏ ﻭﻛﺎﻥ ﺍﻵﺧﺮ ﻣُﺴَﺘ ْﻬﺘَﺮﹰﺍ ﺑﺎﳊﹸﻤﻼﻥ ﻓﻘﺎﻝ ﺍﻷﻋﺮﺍﰊﱡ ﻟﺼﺎﺣﺐ ﺍﻟﻜﻠﺐ ‪ ) :‬ﻣﺎ ﱄ ﺃﺭﺍ َﻙ ﻣﻊ ﺍﻟﻜﻼﺏ َﺟﻨﹺﻴﺒ ﹰﺔ‬
‫ﲑ‬
‫ﺏ ﻭ َﻫ ْﺮﺷُﻬﺎ َﻣ ْﻦ ﺩُﻭﻧَﻬﺎ ** ﻛﹶﺎ ﹶﻥ ﺍﻟﻮﻗ ُ‬
‫** ﻭﺃﺭَﻯ ﺃﺧﺎ َﻙ َﺟﻨﹺﻴﺒ ﹶﺔ ﺍﳊﹸﻤْﻼﻥ ( ﻗﺎﻝ ‪ :‬ﻓﺮﺩﱠ ﻋﻠﻴﻪ ﺍﻟﻐﻼﻡ ‪ ) :‬ﻟﻮﻻ ﺍﻟﻜﻼ ُ‬
‫ﺥ ﺑ ُﻦ‬
‫ﻓﹶﺮﻳﺴ ﹶﺔ ﺍﻟﺬﱡﺅﺑﺎ ِﻥ ( ﻭﺍﻟﻮﻗﲑ ‪ :‬ﺍﺳﻢ ﻟﻠﻐﻨﻢ ﺍﻟﻜﺜﲑِﺓ ﺍﻟﺴﺎﺋﻤ ِﺔ ﻣﻊ ﻣﺎ ﻓﻴﻬﺎ ِﻣ َﻦ ﺍﳊﻤﲑ ﻭﻏﲑ ﺫﻟﻚ ﻭﻗﺎﻝ ﺍﻟﺸﻤﺎ ُ‬
‫ﲑ(‬‫ﺿﺮَﺍ ﹴﺭ ‪ ) :‬ﻓﺄ ْﻭ َﺭ َﺩﻫُﻦﱠ َﺗ ﹾﻘﺮﹺﻳﺒﹰﺎ ﻭ َﺷﺪ‪‬ﺍ ** ﺷﺮَﺍﺋ َﻊ ﱂ ﻳﻜﺪﱢﺭْﻫﺎ ﺍﻟﻮَﻗ ُ‬

‫ﺻ ْﻮﹶﻟﹶﺔ ﺍﹾﻟ ُﻤﺴْﺘ ﹾﺄ ِﺳ ِﺪ‬

‫ﺏ ﻟﻪ ** ﻭﺗﺘﱠﻘﻲ َ‬
‫ﺏ ﻋﻠﻰَ َﻣ ْﻦ ﻻ ﻛﻼ َ‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ﰲ ﺗﺜﺒﻴﺖ ﻣﺎ ﻗﺎﻝ ﺍﻟﻐﻼﻡ ‪ ) :‬ﺗَﻌﺪُﻭ ﺍﻟﺬﹼﺋﺎ ُ‬
‫ﺍﻟﻀﺎﺭﹺﻱ ( ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) :‬ﺇﻥﱠ ﺍﻟﺬﺋﺎﺏ ﺗَﺮﻯ َﻣ ْﻦ ﻻ ﻛﻼﺏ ﻟﻪ ** ﻭﺗﺘّﻘﻲ َﺣ ْﻮ َﺯ ﹶﺓ ﺍﳌﺴﺘﺜِﻔﺮ ﺍﳊﺎﻣﻲ ( ﻋﻔﹼﺔ ﻋﻤﺮ ﺑﻦ‬
‫ﻑ َﻭﺑَﺮﺍﻋ ٍﺔ‬
‫ﺖ ﺫﺍﺕ ﲨﺎ ﹴﻝ ﻭﻋَﻔﺎ ٍ‬‫ﺖ ﺍﻣﺮﺃﺓ ﺇﱃ َﻣﻜﱠ ﹶﺔ ﻭﻛﺎﻧ ْ‬
‫ﺃﰊ ﺭﺑﻴﻌﺔ ﻭﺍﺑﻦ ﺃﰊ ﻋﺘﻴﻖ ﻭﻗﺎﻝ ﳏﻤﱠﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ‪ :‬ﹶﻗ ِﺪ َﻣ ِ‬
‫ﺝ ﻣِﻌﻲ‬ ‫ﻭﺷَﺎﺭﺓ ﻓﹶﺄﻋﺠﺒَﺖ ﺍﺑﻦ ﺃﰊ ﺭﺑﻴﻌﺔ ﻓﺄ ْﺭﺳَﻞ ﺇﻟﻴﻬﺎ ﻓﺨﺎﻓﺖ ِﺷ ْﻌﺮَﻩ ﻓﻠﻤﺎ ﺃﺭﺍﺩﺕ ﺍﻟﻄﱠﻮﺍﻑ ﻗﺎﻟﺖ ﻷﺧﻴﻬﺎ ‪ :‬ﺍﺧْﺮ ُ‬
‫ﺽ ﳍﺎ ﻋُﻤﺮ ﻓﻠﻤﱠﺎ ﺭﺃﻯ ﺃﺧﺎﻫﺎ ﺃ ْﻋﺮَﺽ ﻋﻨﻬﺎ ﻓﺄﻧﺸﺪﺕ ﻗﻮ ﹶﻝ ﺟَﺮﻳﺮ ‪ ) :‬ﺗﻌْﺪُﻭ ﺍﻟﺬﱢﺋﺎﺏ ﻋﻠﻰ َﻣ ْﻦ ﻻ‬ ‫ﺝ َﻣﻌَﻬﺎ ﻭ َﻋ َﺮ َ‬
‫ﺨ َﺮ َ‬
‫ﹶﻓ َ‬
‫ﻛﻼﺏ ﻟﻪ ** ﻭَﺗﺘﱠﻘﻲ ﺣَﻮ َﺯﹶﺓ ﺍﳌﺴﺘﺄﺳِﺪ ﺍﻟﻀَﺎﺭﻱ (‬

‫‪ | ٢٠١٠ ISLAM ICBOOK.W S‬جمي ع ا لح قو ق مت احة لج ميع ا لمسل م ين‬

 ‫ﻛﺘﺎﺏ‪ :‬ﺍﳊﻴﻮﺍﻥ‬
‫ﺍﳌﺆ ﻟﻒ‪:‬ﺃﺑﻮ ﻋﺜﻤﺎﻥ ﻋﻤﺮﻭ ﺑﻦ ﲝﺮ ﺍﳉﺎﺣﻆ‬

‫ﻂ ﻭﺇﳕﺎ ﻛﺎﻥ ﻳﺬﻫﺐ‬ ‫ﺤﻞﱠ ﺇﺯﺍﺭ َﻩ ﻋﻠﻰ ﺣَﺮﺍﻡ ﹶﻗ ﱡ‬

‫ﺚ ﺃﰊ ﺍﳊﺴﻦ ﻭﺃﻣّﺎ ﺑﻨﻮ َﻣ ﺨْﺰﻭ ﹺﻡ ﻓﻴﺰﻋُﻤﻮ ﹶﻥ ﺃﻥﹼ ﺍﺑﻦ ﺃﰊ ﺭَﺑﻴﻌﺔ ﱂ َﻳ ُ‬
‫ﻫﺬﺍ ﺣﺪﻳ ﹸ‬
‫ﻕ ﺍﺑﻦ ﺃﰊ ﻋَﺘﻴﻖ ﻓﺈﻥﱠ ﺍﺑﻦ ﺃﰊ ﻋﺘﻴﻖﹴ ﻛﺎﻥ ﻣِﻦ ﺃﻫﻞ ﺍﻟﻄﱠﻬﺎﺭﺓ ﻭﺍﻟﻌﻔﺎﻑ ﻭﻛﺎﻥ ﻣَﻦ ﲰ َﻊ ﻛﻼﻣَﻪ ﺗﻮﻫﱠﻢ‬ ‫ﰲ ﻧﺴﻴﺒﻪ ﺇﱃ ﺃﺧﻼ ﹺ‬
‫ﺃﻧﱠﻪ ﻣﻦ ﺃﺟﺮﺃ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻓﺎﺣﺸﺔ ﻭﻣﺎ ﻳُﺸﺒﹺﻪ ﺍﻟﺬﻱ ﻳﻘﻮ ﹸﻝ ﺑﻨﻮ ﻣَﺨﺰﻭ ﹴﻡ ﻣَﺎ ﺫﻛﺮﻭﺍ ﻋﻦ ﻗﺮﻳﺶ ﻭﺍﳌﻬﺎﺟﺮﻳﻦ ﻓﺈﻧّﻬﻢ ﻳﻘﻮﻟﻮﻥ‬
‫‪ :‬ﺇﻥﹼ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ (‬
‫ﺕ ﻋﻤﺮ ﻓﻠﻤﺎ ﻛﺎﻥ ﺑﻌﺪ ﺫﻟﻚ ﺫﻛﺮﻭﺍ ﻭﻣﺜ ﹸﻞ ﻫﺬ ﺍ‬‫ﺍﻟﻠﱠﻪ ﺑﻦ ﺃﰊ ﺭﺑﻴﻌﺔ ﺇﻧﱠﻤﺎ ُﺳﻤﱢﻲ ﺑﻌﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻭﺇﻧّﻪ ﻭﻟﺪ ﻟﻴﻠ ﹶﺔ ﻣﺎ َ‬
‫ﺍﻟﻜﻼ ﹺﻡ ﻻ ﻳﻘﺎ ﹸﻝ ﳌﻦ ﻳُﻮﺻﻒ ﺑﺎﻟﻌﻔﱠﺔ ﺍﻟﺜﺎﺑﺘﺔ ﻭﺻﻴﺔ ﺷﺮﻳﺢ ﳌﻌﻠﻢ ﻭﻟﺪﻩ ﻭﻟﺒُﻐﺾ ﺍﳌﹸﺰﺍﺡ ﰲ ﻟﻌﺐ ﺍﻟﺼﺒﻴﺎﻥ ﺑﺎﻟﻜِﻼﺏ‬
‫ﺐ ﻳَﻠﻬﻮ‬
‫ﺏ َﻭﻳَﻠﻌﺐ ﺑﺎﻟﻜﻼﺏ ‪َ ) :‬ﺗ َﺮ َﻙ ﺍﻟﺼﱠﻼﺓ ﻷﻛﻠ ﹴ‬
‫ﺐ ﺷﺮﻳﺢ ﺇﱃ ﻣﻌﻠﱢ ﹺﻢ ﻭﹶﻟ ٍﺪ ﻟﻪ ﻛﺎﻥ َﻳﺪَﻉ ﺍﻟﻜﺘﱠﺎ َ‬
‫ﻭﺍﺳﺘﻬﺘﺎﺭﹺﻫﻢ ﻬﺑﺎ ﹶﻛَﺘ َ‬
‫ﺲ(‬
‫ﺵ ﻣﻊ ﺍﻟﻐُﻮَﺍﺓ ﺍﻟﺮﱡﺟﱠ ﹺ‬
‫ﺐ ﺍﳍِﺮﺍ ﹺ‬
‫ﻬﺑﺎ ** ﻃﹶﻠ َ‬

‫ﻼ َﻣ ٍﺔ ** ﺃﻭ ِﻋﻈْﹼ ًﻪ ﻣﻮﻋِﻈ ﹶﺔ‬

‫ﺕ ﻓ َﻌﻀﱠﻪ ﺑَﻤ ﹶ‬
‫ﺲ ( ) ﻓﺈﺫﺍ ﺧَﻠﻮ َ‬
‫) ﻭﻟﻴﺄﺗﻴﻨﱠﻚ ﻏﺎﺩﻳﹰﺎ ﺑﺼﺤﻴﻔ ٍﺔ ** َﻳ ْﻐﺪُﻭ ﻬﺑﺎ ﻛﺼﺤﻴﻔﺔ ﺍﳌﺘﻠﻤﱢ ﹺ‬
‫ﺍﻷﺩﻳﺐ ﺍﻷﻛﻴﺲ ( ) ﻭﺇﺫﺍ ﳘﻤﺖ ﺑﻀﺮْﺑ ِﻪ ﻓﹺﺒ ِﺪﺭﱠ ٍﺓ ** ﻭﺇﺫﺍ ﺿﺮَﺑﺖ ﻬﺑﺎ ﺛﻼﺛﹰﺎ ﻓﺎ ْﺣﺒﹺﺲ ( ) ﻭﺍﻋﻠ ْﻢ ﺑﺄﻧّﻚ ﻣﺎ ﻓﻌﻠﺖ ﻓﺈﻧﱠﻪ‬
‫ﺠﺮﱢﻋُﲏ ﺃﻋﺰﱡ ﺍﻷﻧﻔﹸﺲ ( ﻭﻫﺬﺍ ﺍﻟﺸﻌﺮ ﻋﻨﺪﻧﺎ ﻷﻋﺸﻰ ﺑﲏ ﺳُﻠﻴﻢ ﰲ ﺍﺑ ﹴﻦ ﻟﻪ ﻭﻗﺪ ﺭﺃﻳﺖُ ﺍﺑﻨﻪ ﻫﺬﺍ ﺷﻴﺨﹰﺎ ﻛﺒﲑﹰﺍ‬ ‫** َﻣ َﻊ ﻣَﺎ ُﻳ َ‬
‫ﺚ ﻛﺜﲑﺓﹲُ ﻇﺮﻳﻔﺔ‬
‫ﻭﻫﻮ ﻳﻘﻮُﻝ ﺍﻟﺸﻌﺮ ﻭﻟﻪ ﺃﺣَﺎﺩﻳ ﹸ‬

‫ﻣﻦ ﺩﻻﺋﻞ ﻛﺮﻡ ﺍﻟﻜﻠﺐ‬

‫ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ‪ :‬ﻭﳑﺎ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﹶﻗ ْﺪ ﹺﺭ ﺍﻟﻜﻠﺐ ﻛﺜﺮ ﹸﺓ ﻣﺎ ﳚﺮﻱ ﻋﻠﻰ ﺃﻟﺴﻨ ِﺔ ﺍﻟﻨﱠﺎﺱ ﻣﻦ َﻣ ْﺪ ِﺣﻪ ﺑﺎﳋﲑ ﻭﺍﻟﺸﺮّ‬
‫ﻭﺑﺎﳊﻤﺪ ﻭﺑﺎﻟﺬﻡّ ﺣﺘﱠﻰ ﺫﻛﺮ ﰲ ﺍﻟﻘﺮﺁﻥ َﻣﺮﱠﺓ ﺑﺎﳊﻤﺪ ﻭﻣﺮّ ﹰﺓ ﺑﺎﻟﺬﻡّ ﻭﲟﺜﻞ ﺫﻟﻚ ﺫﻛﺮ ﰲ ﺍﳊﺪﻳﺚ ﻭﻛﺬﻟﻚ ﰲ ﺍﻷﺷﻌﺎﺭ‬
‫ﳊﻦﱢ‬
‫ﻭﺍﻷﻣﺜﺎﻝ ﺣﱴ ﺍﺳﺘﻌﻤﻞ ﰲ ﺍﻻﺷﺘﻘﺎﻗﺎﺕ ﻭﺟﺮﻯ ﰲ ﻃﺮﻳﻖ ﺍﻟﻔﺄﻝ ﻭﺍﻟﻄﱢﻴَﺮﺓ ﻭﰲ ﺫﻛﺮ ﺍﻟﺮﺅﻳﺎ ﻭﺍﻷﺣﻼﻡ ﻭﻣﻊ ﺍﳉِﻦ ﻭﺍ ِ‬
‫ﻁ ﻷﻥﱠ ﺫﻟﻚ ﻛﻠﱠﻪ ﻗﺪ ﻗﻴ ﹶﻞ ﻓﻴﻪ ﻓﺎﻟﺬﻱ‬
‫ﻭﺍﻟﺴﱢﺒﺎﻉ ﻭﺍﻟﺒﻬﺎﺋﻢ ﻓﺈﻥ ﻛﻨﺘﻢ ﻗﻀﻴﺘُﻢْ ﻋﻠﻴ ِﻪ ﺑﺎﻟﺸﺮ ﻭﺑﺎﻟﻨﻘﺺ ﻭﺑﺎﻟﻠﺆﻡ ﻭﺑﺎﻟﺴﻘﻮ ِ‬
‫ﺲ ﺷﻲﺀٌ ﺃﲨ َﻊ ﳋﺼﺎﻝ ﺍﻟﻨﻘﺺ ﻣﻦ ﺍﳋﹸﻤﻮﻝ ﻷﻥﱠ ﺗﻠﻚ‬ ‫ﻗِﻴ ﹶﻞ ﻓﻴﻪ ﻣﻦ ﺍﳋﲑ ﺃﻛﺜ ُﺮ ﻭﻣﻦ ﺍﳋﺼﺎﻝ ﺍﶈﻤﻮﺩﺓ ﺃﺷﻬﺮ ﻭﹶﻟ ْﻴ َ‬
‫ﺍﳋﺼﺎ ﹶﻝ ﺍﳌﺨﺎِﻟﻔﺔ ﻟﺬﻟﻚ ﺗُﻌﻄﻲ ﻣﻦ ﺍﻟﻨﱠﺒﺎﻫﺔِ ﻭﺗُﻘﻴﻢ ﻣﻦ ﺍﻟﺬﻛﺮ ﻋﻠﻰ ﹶﻗ ْﺪ ﹺﺭ ﺍﳌ ﹾﺬﻛﻮ ﹺﺭ ﻣﻦ ﺫﻟﻚ ﻭﻛﻤﺎ ﻻ ﺗﻜﻮﻥ ﺍﳋِﺼﺎﻝ‬
‫ﺍﻟﱵ ﺗُﻮﺭﺙ ﺍﳋﻤﻮﻝ ﻣﻮﺭﺛﺔ ﻟﻠﻨﺒﺎﻫﺔ ﻓﻜﹶﺬﻟﻚ ِﺧﺼَﺎﻝ ﺍﻟﻨّﺒﺎﻫﺔ ﰲ ﳎﺎﻧﺒﺔ ﺍﳋﹸﻤﻮﻝ ﻷﻥﱠ ﺍﳌﻠﻮ َﻡ ﺃﻓﻀ ﹸﻞ ﻣﻦ ﺍﳋﺎﻣﻞ‬

‫ﻼ ﻳﻘﻮﻝ ‪ :‬ﻣﺎ ﺟﺎﺀ‬

‫ﺍﻟﺘﺮﲨﺎﻥ ﺑﻦ ﻫﺮﱘ ﻭﺍﳊﺎﺭﺙ ﺑﻦ ﺷﺮﻳﺢ ﻭﲰﻊ ﺍﻟﺘﺮﲨﺎ ﹶﻥ ﺑﻦ ﻫُ َﺮﻳْﻢ ﻋﻨﺪ ﻳﺰﻳﺪ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻫﺒﲑﺓ ﺭﺟ ﹰ‬
‫ﺍﳊﺎﺭﺙ ﺍﺑﻦ ﺷﺮﻳﺢ ﺑﻴﻮﻡ َﺧﻴْﺮ ﹶﻗﻂﹼ ﻗﺎﻝ ﺍﻟﺘﱠﺮﲨﺎﻥ ‪ :‬ﺇﻻ ﻳﻜ ْﻦ ﺟﺎﺀ ﺑﻴﻮﻡ ﺧَﲑ ﻓﻘﺪ ﺟﺎﺀ ﺑﻴﻮﻡ َﺷﺮّ (‬
‫ﲑ ُﻩ ﳏﻀﹰﺎ ﻋ ِﺪ َﻡ ﺍﳍﹾﻴَﺒﺔﹶ ﻭ ﻣَﻦ ﱂ َﻳ ْﻌﻤَﻞ ﺑﺈﻗﺎﻣﺔ ﺟﺰﺍ ِﺀ ﺍﻟﺴﻴﺌﺔ ﻭﺍﳊﺴﻨﺔ ﻭﻗﺘﻞ ﰲ‬
‫ﺲ ﻛﺎﻥ ﺧ ُ‬
‫ﺳﻴﺎﺳﺔ ﺍﳊﺰﻡ ﻭﺑﻌ ُﺪ ﻓﺄﻱﱡ ﺭﺋﻴ ﹴ‬
‫ﺐ ﰲ ﻣﻮﺿﻊ ﺍﻟﻌﻘﻮﺑﺔ ﻭ َﻣﻨَﻊ ﺳﺎﻋ ﹶﺔ ﺍﳌﻨﻊ ﻭﺃﻋﻄﻰ‬
‫ﻣﻮﺿﻊ ﺍﻟﻘﺘﻞ ﻭﺃﺣْﻴَﺎ ﰲ ﻣﻮﺿﻊ ﺍﻹﺣﻴﺎﺀ ﻭ َﻋﻔﹶﺎ ﰲ ﻣﻮﺿﻊ ﺍﻟﻌﻔﻮ ﻭﻋﺎﻗ َ‬
‫ﻒ ﺍﻟﺮﱠﺏﱠ ﰲ ﺗﺪﺑﲑﻩ ﻭﻇﻦﱠ ﺃﻥ ﺭﲪﺘﻪ ﻓﻮﻕ ﺭﲪ ِﺔ ﺭﺑﻪ‬
‫ﺳﺎﻋﺔ ﺍﻹﻋﻄﺎﺀ ﺧﺎﹶﻟ َ‬
 ‫ﲑ ُﻩ‬
‫ﺾ ﺍﳌﻨﻊ ﺇﻋﻄﺎﺀ ﻭﻻ َﺧﻴْﺮ ﻓﻴﻤﻦ ﻛﺎﻥ ﺧ ُ‬
‫ﺾ ﺍﻟﻌﻔﻮ ﺇﻏﺮﺍﺀ ﻛﻤﺎ ﺃﻥﱠ ﺑﻌ َ‬ ‫ﺾ ﺍﻟﻘﺘﻞ ﺇﺣﻴﺎﺀٌ ﻟﻠﺠﻤﻴﻊ ﻭﺑﻌ ُ‬
‫ﻭﻗﺪ ﻗﺎﻟﻮﺍ ‪ :‬ﺑﻌ ُ‬
‫ﳏْﻀﹰﺎ ﻭ َﺷﺮﱞ ﻣﻨﻪ ﻣَﻦ ﻛﺎﻥ ﺷﺮﱡﻩ ﺻﺮﻓﹰﺎ ﻭﻟﻜﻦ ﺍﺧﻠِﻂ ﺍﻟﻮﻋ َﺪ ﺑﺎﻟﻮﻋﻴﺪ ﻭﺍﻟﺒﹺﺸﺮَ ﺑﺎﻟﻌﺒﻮﺱ ﻭﺍﻹﻋﻄﺎﺀ ﺑﺎﳌﻨﻊ ﻭﺍﳊِﻠ َﻢ ﺑﺎﻹﻳﻘﺎﻉ‬
‫ﻑ‬
‫ﻑ ﻭﱂ ﻳُﻮِﻗ ْﻊ ﻭﻋُ ﹺﺮ َ‬
‫ﻉ ﻭﺍﻹﺧﺎﻓﺔ ﻭﻣﻦ ﺃﺧﺎ َ‬
‫ﺱ ﻻ ﻳَﻬﺎﺑﻮﻥ ﻭﻻ ﻳﺼﻠﹸﺤﻮﻥ ﺇﻻﱠ ﻋﻠﻰ ﺍﻟﺜﹼﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ ﻭﺍﻹﻃﻤﺎ ﹺ‬ ‫ﻓﺈﻥﱠ ﺍﻟﻨﺎ َ‬
‫ﲑ ﻣﺎ‬
‫ﺑﺬﻟﻚ ﻛﺎ ﹶﻥ ﹶﻛ َﻤ ْﻦ ﺃﻃ َﻤ َﻊ ﻭﱂ ُﻳﻨْﺠ ﹺﺰ ﻭ ُﻋﺮﹺﻑ ﺑﺬﻟﻚ ﻭ َﻣ ْﻦ ُﻋﺮﹺﻑ ﺑﺬﻟﻚ ﺩﺧ ﹶﻞ ﻋﻠﻴﻪ ﲝﺴَﺐ ﻣﺎ ﻋُﺮﻑ ﻣﻨﻪ ﻓﺨﲑ ﺍﳋ ﹺ‬
‫ﲑ ﻭﺣﺪَﻩ ﻟﻜﹶﺎﻥ ﺍﻟﻠﱠﻪ ﻋ ﺰﱠ ﻭﺟﻞﱠ ﺃﻭﱃ ﺑﺬﻟﻚ‬
‫ﻛﺎﻥ ﳑﺰُﻭﺟﹰﺎ ﻭﺷﺮﱡ ﺍﻟﺸﺮﱢ ﻣَﺎ ﻛﺎ ﹶﻥ ﺻﺮﻓﹰﺎ ﻭﻟﻮ ﻛﺎ ﹶﻥ ﺍﻟﻨّﺎﺱ ﻳﺼﻠﹸﺤﻮﻥ ﻋﻠﻰ ﺍﳋ ﹺ‬
‫ﺍﳊﻜﻢ ﻭﰲ ﺇﻃﺒﺎﻕ ﲨﻴﻊ ﺍﳌﻠﻮﻙ ﻭﲨﻴﻊ ﺍﻷﺋﻤ ِﺔ ﰲ ﲨﻴﻊ ﺍﻷﻗﻄﺎﺭ ﻭﰲ ﲨﻴﻊ ﺍﻷﻋﺼﺎﺭ ﻋﻠﻰ ﺍﺳﺘﻌﻤﺎﻝ ﺍﳌﻜﺮﻭﻩ ﻭﺍﶈﺒﻮﺏ‬
‫ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥﱠ ﺍﻟﺼﻮﺍﺏ ﻓﻴﻪ ﺩﻭ ﹶﻥ ﻏﲑﻩ ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﺇﳕﺎ ﻳﺼﻠﺤﻮﻥ ﻋﻠﻰ ﺍﻟﺸﱢﺪﱠ ِﺓ ﻭﺍﻟﻠﲔ ﻭﻋﻠﻰ ﺍﻟﻌﻔﻮ ﻭﺍﻻﻧﺘﻘﺎﻡ‬
‫ﻭﻋﻠﻰ ﺍﻟﺒﺬﹾﻝ ﻭﺍﳌﻨﻊ ﻭﻋﻠﻰ ﺍﳋﲑ ﻭﺍﻟﺸﺮﱢ ﻋﺎﺩ ﺑﺬﻟﻚ ﺍﻟﺸﺮﱡ ﺧﲑﹰﺍ ﻭﺫﻟﻚ ﺍﳌﻨﻊ ﺇﻋﻄﺎﺀ ﻭﺫﻟﻚ ﺍﳌﻜﺮﻭﻩ ﳏﺒﻮﺑﹰﺎ ﻭﺇﻧﱠﻤﺎ‬
‫ﺍﻟﺸﺄ ﹸﻥ ﰲ ﺍﻟ َﻌﻮَﺍﻗﺐ ﻭﻓﻴﻤﺎ ﻳﺪﻭﻡ ﻭﻻ ﻳﻨﻘﻄﻊ ﻭﻓﻴﻤﺎ ﻫﻮ ﺃ ْﺩﻭَﻡ ﻭﻣﻦ ﺍﻻﻧﻘﻄﺎﻉ ﺃﺑ َﻌﺪُ‬

‫ﲑ ﺃﻏﻤﺎ ﹺﺭ ( ﻭﻗﺎﻝ‬
‫ﺏﻏ َ‬
‫ﺖ ﺃﺫﹶﻣﺎ َﺭ َﺣ ْﺮ ﹴ‬
‫ﺸ ﹾﻔ َ‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ﻭَﻫﻮﳝﺪﺡَ ﻗﹶﻮﻣﹰﺎ ‪ ) :‬ﻭﺇﻥ ﺗ َﻮﺩﱠﺩﺗَﻬ ْﻢ ﻻﻧﻮﺍ ﻭﺇﻥ ﺷُﻬﹺﻤﻮﺍ ** ﹶﻛ َ‬
‫ﻑ ﺃﱂﱠ َﻭﻣْﻨﻜ ﹺﺮ (‬
‫ﲑ ﻭﺷﺮ ﻛﻠﹶﻴﻬﻤﺎ ** ﲨِﻴﻌﹰﺎ ﻭﻣَﻌﺮﻭ ٍ‬
‫ﺍﻟﻌﺘﱯ ‪ ) :‬ﻭﻟﻜﻦ ﺑﻨﻮ ﺧ ﹴ‬

‫ﲑ ﰲﱠ ﻭﺍﻟﺸﺮّ ( ﻭﺍﻟﺸﺮﱡ ﰲﹼ ﺃﻛﺜ ْﺮ ﻭﻗﺎﻝ ﻋﺒ ُﺪ ﺍﳌﻠﻚ ﺑﻦ‬

‫ﺴ ْﺮ ** ﺍﳋ ُ‬
‫ﻼﻡُ ﺍﻷﻋ َ‬
‫ﻭﻗﺎﻝ َﺑ ْﻌﺾُ ﻣﻦ ﺍﺭﲡﺰ ﻳﻮﻡ َﺟﺒَﻠﺔ ‪ ) :‬ﺃﻧﺎ ﺍ ﹾﻟﻐُ ﹶ‬
‫ﲑ ﻣَﻦ ﻻ ُﻳﺘﱠﻘﻰ‬
‫ﺖ ﺍﻣﺮﹰﺃ ﻣِﻦ ﻛﻨﺪﺓ ﻗﺎﻝ ‪ :‬ﻭﻣﺎ ﺧ ُ‬‫ﺕُ ﻗﻴﺲ ‪ :‬ﺃﻟﺴ َ‬ ‫ﻣﺮﻭﺍﻥ ﻟ ُﺰﻓﹶﺮ ﺑﻦ ﺍﳊﺎﺭﺙ ﻭﻗﺪ ﺩﺧﻞ ﻋﻠﻴﻪ ﰲ ﺭﺟﺎﻻ ِ‬
‫َﺣﺴَﺪﹰﺍ ﻭﻳُﺪﻋَﻰ ﺭﻏﺒﺔ ﻭﻗﺎﻝ ﺛﹸﻤﺎﻣﺔ ‪ :‬ﺍﻟﺸﱡﻬﺮﺓ ﺑﺎﻟﺸﺮﱢ ﺧﲑٌ ﻣﻦ ﺃﻥ (‬
‫ﻑ ﲞﲑ ﻭﻻ ﺷّﺮ ﺃﻣﺎﺭﺍﺕ ﺍﻟﻨﺒﺎﻫﺔ ﻭﻛﺎﻥ ﻳﻘﺎﻝ ‪ :‬ﻳُﺴَﺘ َﺪ ﱡﻝ ﻋﻠﻰ ﻧﺒﺎﻫﺔ ﺍﻟﺮﱠﺟﻞ ﻣﻦ ﺍﳌﺎﺿﲔ ﺑﺘَﺒﺎﻳُ ﹺﻦ ﺍﻟﻨﺎﺱ ﻓﻴﻪ ﻭﻗﺎﻝ‬
‫ﻻ ﺃﹸﻋﺮ َ‬
‫‪ :‬ﺃﻻ ﺗﺮﻯ ﺃﻥ ﻋﻠﻴّﹰﺎ ﺭﺿ َﻲ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﻋﻨﻪ ﻗﺎﻝ ‪ :‬ﻳَﻬﻠﻚ ﰲﱠ ﻓﺌﺘﺎﻥ ‪ :‬ﳏ ﺐﱞ ﻣُﻔﺮﻁ ﻭﻣﺒﻐﺾ ﻣُﻔﺮﻁ ﻭﻫﺬﻩ ﺻﻔﺔ ﺃﻧَﺒ ِﻪ ﺍﻟﻨﺎﺱ‬
‫ﻭﺃﺑﻌﺪﻫِﻢ ﻏﺎﻳ ﹰﺔ ﰲ ﻣﺮﺍﺗﺐ ﺍﻟﺪﱢﻳﻦ ﻭﺷﺮَﻑ ﺍﻟﺪﻧﻴﺎ ﺃﻻ ﺗﺮﻯ ﺃﻥ ﺍﻟﺸﺎﻋﺮ ﻳﻘﻮﻝ ‪:‬‬

‫ﳉﻌَﻞ ﺍﻷﺣﻢﱢ (‬
‫) ﺃﺭَﻯ ﺍﻟﻌِﻠﺒﺎﺀ ﻛﺎﻟﻌِﻠﺒﺎ ** ِﺀ ﻻ ﺣُﻠﻮٌ ﻭﻻ ﻣﺮﱡ ( ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪َ ) :‬ﻋﻴﱠﺮﺗﲏ ﻳﺎ ﺛﻜﻠﺘْﲏ ﺃﻣﱢﻲ ** ﺃﺳْﻮﺩ ﻣﺜﻞ ﺍ ﹸ‬
‫ﻉ ﺍﻟﻨﺎﺱ ﺑَﺮﺍﻋ ﹰﺔ ﻭﺃﻇﻬَﺮﻫﻢ‬
‫ﺽ ﺍﳉَﺒ ﹺﻞ ﺍﻷﺻﻢﱢ ** ﻟﻴﺲ ﺑﺬﻱ ﺍﻟ ﹶﻘ ْﺮ ِﻥ ﻭﻻ ﺍﻷﺟﻢﱢ ( ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺮﺟ ﹸﻞ ﺃﺑﺮ َ‬
‫) ﻳﻨ ﹶﻄ ﺢُ ﻋُ ْﺮ َ‬
‫ﻼ ﻭﺃﲨﻌﻬﻢ ﳋﺼﺎﻝ ﺍﻟﺸﺮﻑ ﰒﱠ ﻛﺎﻧﺖ ﻛ ﱡﻞ ﺧَﺼﻠ ٍﺔ ﻣﺴﺎﻭﻳ ﹰﺔ ﻷﺧﺘﻬﺎ ﰲ ﺍﻟﺘﱠﻤﺎِﻡ ﻭﱂ ﺗﻐِﻠﺐ ﻋﻠﻴﻪ ﺧﺼﻠﺔ ﻭﺍﺣﺪﺓ ﻓﺈﻥﱠ‬ ‫ﻓﻀ ﹰ‬
‫ﻫﺬﺍ ﺍﻟﺮﱠﺟﻞ ﻻ ﻳﻜﺎ ُﺩ ﻳﻮﺻﻒ ﺇﻻﱠ ﺑﺎﻟﺴﻴﺎﺩﺓ ﻭﺍﻟﺮﻳﺎﺳﺔ ﺧﺎ ﺻّﺔ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻟﻪ ﻣﺴﻨﺪٌ ﻋﻤﺎ ﻳﻜﻮﻥ ﻫﻮ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻴﻪ ﻭﻗﺎﻟﻮﺍ‬
‫ﻓﻴﻤﺎ ﻳﺸﺒﹺﻪ ﻣﺎ ﺫﻛﺮﻧﺎ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻫﻮ ﺑﻌﻴﻨﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬

‫) ﻫَﻴْﻨﻮﻥ ﻟﹶﻴْﻨُﻮﻥﹶ ﺃﻳﺴﺎﺭٌ ﺫﻭُﻭ ﻳُﺴُ ﹴﺮ ** ﺳُﻮﱠﺍﺱ ﻣَﻜﺮُ َﻣ ٍﺔ ﺃﺑﻨﺎ ُﺀ ﺃﻳﺴﺎ ﹺﺭ ( ) َﻣ ْﻦ َﺗ ﹾﻠ َﻖ ﻣِﻨﻬ ْﻢ َﺗﻘﹸﻞ ﻻﹶﻗ ْﻴﺖُ َﺳﻴﱢﺪﻫﻢ ** ﻣﺜ ﹸﻞ‬
‫ﺍﻟﻨﱡﺠﻮﻡ ﺍﻟﱵ ﻳﺴﺮﹺﻱ ﻬﺑﺎ ﺍﻟﺴﺎﺭﻱ ( ﻭﻗﺪ ﻗﺎﻝ ﻣﺜﻞ ﺍﻟﺬﻱ ﻭ ﺻَﻔﻨﺎ ﺟﻌﻔﺮ ﺍﻟﻀﺒّﻲﱡ ﰲ ﺍﻟﻔﻀﻞ ﺑﻦ ﺳﻬﻞ ‪ :‬ﺃﻳﱡﻬﺎ ﺍﻷﻣﲑ‬
‫ﺃ ْﺳﻜﹶﺘﲏ ﻋﻦ ﻭﺻﻔﻚ ﺗَﺴﺎﻭﻱ ﺃﻓﻌﺎﻟﻚ ﰲ ﺍﻟﺴﱡﺆﺩﺩ ﻭﺣﻴﱠﺮﱐ ﻓﻴﻬﺎ ﻛﺜ َﺮﺓﹸ ﻋﺪﺩﻫﺎ ﻓﻠﻴﺲ ﺇﱃ ﺫﻛﺮ ﲨﻴﻌﻬﺎ ﺳﺒﻴﻞﹺ ﻭﺇﻥ‬
‫ﺖ ﺃﺧﺘﻬﺎ ﺇ ﹾﺫ ﱂ ﺗﻜﻦ ﺍﻷُﻭﱃ ﺃﺣﻖﱠ ﺑﺎﻟﺬﻛﺮ ﻭﻟﺴﺖ ﺃﺻﻔﹸﻬﺎ ﺇﻻﹼ ﺑﺈﻇﻬﺎﺭ ﺍﻟﻌَﺠﺰ ﻋﻦ ﻭَﺻﻔﻬﺎ‬
‫ﺕ ﻭَﺻﻒ ﻭﺍﺣﺪ ٍﺓ ﺍﻋﺘﺮﺿ ْ‬
‫ﺃﺭﺩ ُ‬
‫ﻭﻟﺬﻟﻚ ﻗﺎﻟﻮﺍ ‪ :‬ﺃﺣﻠﻢ ﻣﻦ ﺍﻷﺣﻨﻒ ﻭﻣﺎ ﻫﻮ ﺇﻻﱠ ﰲ ﺣﻠﻢ ﻣﻌﺎﻭﻳﺔ ﻭﺃﺣﻠﻢ ﻣِﻦ ﻗﹶﻴﺲ ﺑﻦ ﻋﺎﺻﻢ ﻭﱂ ﻳﻘﻮﻟﻮﺍ ‪ :‬ﺃﺣﻠ َﻢ ﻣﻦ‬
‫ﻋﺒﺪ ﺍﳌﻄﱠﻠﺐ ﻭ ﹶﻻ ﻫﻮ ﺃﺣﻠﻢ ﻣﻦ ﻫﺎﺷﻢ ﻷﻥﱠ ﺍﳊﻠﻢ ﺧَﺼﻠﺔ ﻣﻦ ﺧﺼﺎﻟﻪ ﻛﺘﻤﺎﻡ ﺣﻠﻤﻪ ﻓﻠﻤﱠﺎ ﻛﺎﻧﺖ ﺧﺼﺎﻟ ُﻪ ﻣﺘﺴﺎﻭﻳ ﹰﺔ‬
 ‫ﻭﺧﻼﻟﹸﻪ ﻣﺸﺮﻓﺔ ﻣﺘﻮﺍﺯﻳﺔِ ﻭﻛﻠﱡﻬﺎ ﻛﺎﻥ ﻏﺎﻟﺒﹰﺎ ﻇﺎﻫﺮﹰﺍ ﻭﻗﺎﻫﺮﹰﺍ ﻏﺎﻣﺮﹰﺍ ﲰﱢﻲ ﺑﺄﲨ ﹺﻊ ﺍﻷﺷﻴﺎﺀ ﻭﱂ ﻳُﺴﻢّ ﺑﺎﳋﺼﻠﺔ ﺍ ﹾﻟﻮَﺍﺣﺪﺓ‬
‫ﲑ ﻋﻠﹶﻴﻪ ‪.‬‬
‫ﻓﻴﺴﺘﺪﻝﱠ ﺑﺬﻟﻚ ﻋﻠﻰ ﺃﻧﱠﻬﺎ ﻛﺎﻧﺖ ﺃﻏﻠﺐ ﺧﺼﺎﻝ ﺍﳋ ﹺ‬

‫ﻫﺠﺎﺀ ﺍﻟﺴﻔﻬﺎﺀ ﻟﻸﺷﺮﺍﻑ ﻭﺇﺫﺍ ﺑﻠﻎ ﺍﻟﺴﱠﻴ ُﺪ ﰲ ﺍﻟﺴﱡﺆ َﺩ ِﺩ ﺍﻟﻜﻤﺎ ﹶﻝ ﺣﺴﺪﻩ ﻣﻦ ﺍﻷﺷﺮﺍﻑ ﻣﻦ ﻳُﻈﻦﱡ ﺃﻧﱠﻪ ﺍﻷﺣﻖﱡ ﺑﻪ‬
‫ﻭﻓﺨﺮﺕ ﺑﻪ (‬
‫ﻋﺸﲑﺗﻪ ﻓﻼ ﻳﺰﺍﻝ ﺳﻔﻴﻪٌ ﻣﻦ ﺷﻌﺮﺍﺀ ﺗﻠﻚ ﺍﻟﻘﺒﺎﺋﻞ ﻗﺪ ﻏﺎﻇﻪ ﺍﺭﺗﻔﺎﻋُﻪ ﻋﻠﻰ ﻣﺮ ﺗﺒ ِﺔ ﺳﻴﱠﺪ ﻋﺸﲑﺗَﻪ ﻓﻬﺠﺎﻩ ﻭﻣﻦ ﻃﻠﺐ ﻋﻴﺒﺎﹰ‬
‫ﺠ َﻲ ﺣِﺼ ُﻦ ﺑﻦ ﺣﺬﻳﻔ ﹶﺔ‬
‫ﺾ ﻣﺎ ﺇﺫﺍ ﺫﻛﺮﻩ ﻭﺟَﺪ ﻣَﻦ ﻳﻐﻠﻂ ﻓﻴﻪ ﻭﳛﻤﻠﻪ ﻋﻨﻪ ﻭﻟﺬﻟﻚ ﻫُ ﹺ‬ ‫ﻭ َﺟﺪَﻩ ﻓﺈﻥ ﱂ ﳚ ْﺪ ﻋﻴﺒﺎﹰ ﻭﺟ َﺪ ﺑﻌ َ‬
‫ﺕ ﻟﻚ ﻫﺆﻻﺀ ﻷﻬﻧﻢ ﻣﻦ‬ ‫ﺠ َﻲ ﻋﺒ ُﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺟُﺪﻋﺎﻥ ﻭﻫﺠ َﻲ ﺣﺎﺟﺐ ﺑﻦ ﺯﺭﺍﺭﺓ ﻭﺇﻧﱠﻤﺎ ﹶﺫﻛﹶﺮ ُ‬
‫ﺠ َﻲ ﺯُﺭﺍﺭﺓ ﺍﺑﻦ ﻋُﺪﺱ ﻭﻫُ ﹺ‬
‫ﻭﻫُ ﹺ‬
‫ﺐ ﺑﻦ‬
‫ﺐ ﻛﹸﻠﻴ ﹺ‬‫ﺳﺆ َﺩﺩِﻫﻢ ﻭﻃﺎﻋ ِﺔ ﺍﻟﻘﺒﻴﻠﺔ ﳍﻢ ﱂ ﻳﺬﻫﺒﻮﺍ ﻓﻴَﻤ ْﻦ ﲢﺖ ﺃﻳﺪﻳﻬﻢ ﻣﻦ ﻗﻮ ِﻣ ﹺﻬ ّْﻢ ﻭﻣﻦ ﺣﻠﻔﺎﺋﻬﻢ ﻭﺟﲑﺍﻬﻧﻢ َﻣ ﹾﺬ َﻫ َ‬
‫ﺐ ﻟﻘﻴﻂ ﺑﻦ ﺯُﺭﺍﺭﺓ ﻭﻷﻥﱠ ﻟﻘﻴﻄﹰﺎ ﱂ ﻳﺄﻣﺮ‬ ‫ﺐ ﻋﻴﻴﻨﺔ ﺑ ﹺﻦ ﺣﺼﻦ ﻭﻻ ﻣﺬﻫ َ‬ ‫ﺭﺑﻴﻌﺔ ﻭﻻ ﻣﺬﻫﺐ ﺣﺬﻳﻔﺔ ﺑﻦ ﺑﺪﺭ ﻭﻻ ﻣﺬﻫ َ‬
‫ﺿﻤْﺮﺓ ﺑﻦ ﺿﻤﺮﺓ ﺇﻻﱠ ﻭﻫﻮ ﻟﻮ ﺑَﻘﻲ ﻟﹶﺠﺎﻭﺯ ﻇﻠﻢ ﻛﻠﻴ ﺐ ﻭﻬﺗﻜﻢ ﻋﻴﻴﻨﺔ ﻓﺈﻥﱠ ﻫﺆﻻﹶﺀ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﺳﺎﺩ ﹰﺓ ﻓﻘﺪ ﻛﺎﻧﻮﺍ‬ ‫ﺑﺴﺤﺐ َ‬
‫ﻳَﻈﻠﻤﻮﻥ ﻭﻛﺎﻧﻮﺍ ﺑﲔ ﺃﻥ ﻳﻈﻠﻤﻮﺍ ﻭﺑﲔ ﺃﻥ ﳛﺘﻤﻠﻮﺍ ﻇﻠﻤ ﹰﺎ ﳑﻦ ﻇﻠﻤﻬﻢ ﻭﻻ ﺑﺪﱠ ﻣﻦ ﺍﻻﺣﺘﻤﺎﻝ ﻛﻤﺎ ﻻ ُﺑﺪﱠ ﻣﻦ ﺍﻻﻧﺘﺼﺎﺭ‬
‫ﺾ ﺍﻟﻘﹶﺘ ﹺﻞ ﺇﺣﻴﺎﺀٌ‬
‫ﺹ ﺣَﻴﺎﺓﹲ ﻭﺇﱃ ﻫﺬﺍ ﺍﳌﻌﲎ ﺭﺟَﻊ ﻗﻮ ﹸﻝ ﺍﳊﻜﻴﻢ ﺍﻷﻭﱠﻝ ‪ :‬ﺑﻌ ُ‬
‫ﻭﻗﺪ ﻗﺎﻝ ﻋ ﺰﱠ ﻭﺟﻞﱠ ‪َ :‬ﻭﹶﻟﻜﹸ ْﻢ ﰲ ﺍﻟﻘِﺼﺎ ﹺ‬
‫ﻟﻠﺠﻤﻴﻊ‬

‫ﺱ ﺇﱃ ﺃﻫﻮﺍﺋﻬﻢ ﻭﺇﱃ ﺍﻻﻧﺴﻴﺎﻕ ﳍﻢ ﺑ ُﻌﻨْﻒ ﺍﻟﺴﱠﻮﻕ‬

‫ﺣﺰﻡ ﺍﻟﺴﺎﺩﺓ ﻭﻋﺎﻣﱠﺔ ﻫﺆﻻﺀ ﺍﻟﺴﱠﺎﺩﺓ ﱂ ﻳﻜ ْﻦ ﺷﺄﻬﻧﻢ ﺃﻥ ﻳﺮﺩﱡﻭﺍ ﺍﻟﻨﺎ َ‬
‫ﺏ ﰲ ﺍﻟ ﹶﻘ ْﻮ ِﺩ ﺑﻞ ﻛﺎﻧﻮﺍ ﻻ ﻳﺆﺛﺮﻭﻥ ﺍﻟﺘﱠﺮﻫﻴﺐَ ﻋﻠﻰ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﳋﺸﻮﻧﺔ ﻋﻠﻰ ﺍﻟﺘﻠﻴﲔ ﻭﻫﻢ ﻣﻊ ﺫﻟﻚ ﻗﺪ ُﻫ ﺠُﻮﺍ‬ ‫ﳊ َﺮ ﹺ‬
‫ﻭﺑﺎ ﹶ‬
‫ﺑﺄﻗﺒﺢ ﺍﳍﺠﺎ ِﺀ ﻭﻣﱴ ﺃﺣﺐﱠ ﺍﻟﺴﱠﻴﱢ َﺪ ﺍﳉﺎﻣ َﻊ ﻭﺍﻟﺮﺋﻴﺲَ ﺍﻟﻜﺎﻣ ﹶﻞ ﻗﻮﻣُﻪ ﺃﺷﺪﱠ ﺍﳊﺐﱢ ﻭﺣﺎﻃﹶﻬ ْﻢ ﻋَﻠﻰ ﺣﺴﺐ ﺣﺒﻪ ﳍﻢ ﻛﺎﻥ‬
‫ﺾ ﺃﻋﺪﺍﺋﻬﻢ ﻟﻪ ﻋﻠﻰ ﺣﺴﺐ ﺣﺐﱢ ﻗﻮﻣﻪ ﻟﻪ ﻫﺬﺍ ﺇﺫﺍ ﱂ ﻳَﺘﻮﺛﱠﺐ ﺇﻟﻴﻪ ﻭﱂ ﻳﻌﺘﺮﺽ ﻋﻠﻴﻪ ﻣﻦ ﺑﲏ ﻋ ﻤّﻪ ﻭﺇﺧﻮﺗﻪ ﻣَﻦ ﻗﺪ‬ ‫ُﺑ ْﻐ ُ‬
‫ﺏ ﺃﺷﺪﱡ ﻭﻋﺪﺍﻭُﺗﻬﻢ ﻋﻠﻰ ﺣﺴﺐ ﺣﺴﺪﻫﻢ ﻭﻗﺪ ﻗﺎﻝ ﺍﻷﻭﱠﻟﻮﻥ ‪ :‬ﺭﹺﺿﺎ ﺍﻟﻨﺎﺱ‬ ‫ﺴﺪُ ﺍﻷﻗﺎﺭ ﹺ‬
‫ﺃﻃﻤﻌﺘْﻪ ﺍﳊﺎﻝ ﺑﺎﻟﻠﱠﺤﺎﻕ ﺑﻪ ﻭ َﺣ َ‬
‫ﺷﻲﺀٌ ﻻ ﻳﻨﺎﻝ ﻭﻗﺪ ﻗﻴﻞ ﻟﺒﻌﺾ ﺍﻟﻌﺮﺏ ‪ :‬ﻣَﻦ ﺍﻟﺴﱠﻴﱢ ُﺪ ﻓﻴﻜﻢ ﻗﺎﻝ ﺍﻟﺬﻱ ﺇﺫﺍ ﺃﻗﺒﻞ ﻫِﺒﻨﺎﻩ ﻭﺇﺫﺍ ﺃ ْﺩَﺑ َﺮ ﺍﻏﺘﺒﻨﺎﻩ ﻭﻗﺪ ﻗﺎﻝ‬
‫ﺍ َﻷﻭﱠﻝ ‪َ :‬ﺑ ْﻐﻀَﺎﺀ ﺍﻟﺴﱡﻮَﻕ ﻣﻮﺻﻮﻟﺔ ﺑﺎﳌﻠﻮﻙ ﻭﺍﻟﺴﺎﺩﺓ ﻭﲡﺮﻱ ﰲ ﺍﳊﺎﺷﻴﺔ ﳎﺮﻯ ﺍﳌﻠﻮﻙ ﺻﻌﻮﺑﺔ ﺳﻴﺎﺳﺔ ﺍﻟﻌﻮﺍﻡ ﻭﻟﻴﺲ ﰲ‬
‫ﱄ ﻳﺼﻒ ﺻُﻌﻮﺑﺔ ﺍﻟﺴﻴﺎﺳﺔ ‪:‬‬
‫ﺍﻷﺭﺽ ﻋﻤﻞﹲ ﺃﻛﺪّ ﻷﻫﻠﻪ ﻣﻦ ﺳِﻴﺎﺳﺔ ﺍﻟﻌﻮﺍﻡّ ﻭﹶﻗ ْﺪ ﻗﺎﻝ ﺍﳍ ﹾﺬ ﱡ‬

‫ﺼ َﻌ ٌﺪ ﺣَﺰْﻥﹲ‬
‫ﺐ ﺛﹶﻨﻴﱠﺔﹸٌ ** ﳍﺎ َﻣ ْ‬
‫ﺻ ْﻌﺪَﺍ ُﺀ ﻣَﻄﻠﺒُﻬﺎ ﻃﻮﻳﻞ ( ) ﻭﺩﻭ ﹶﻥ ﺍﻟﻨﱠﺪﻯ ﰲ ﻛﻞﱢ ﻗﻠ ﹴ‬
‫) ﻭﺇﻥ ﺳﻴﺎﺳﺔ ﺍﻷﻗﻮﺍ ﹺﻡ ﻓﺎﻋﻠ ْﻢ ** ﳍﺎ َ‬
‫ﻭُﻣْﻨ ﺤَﺪﺭٌُ َﺳ ْﻬﻞﹸ ( ) ﻭ َﻭﺩﱠ ﺍﻟﻔﱴ ﰲ ﻛﻞﱢ ﻧﻴ ﹴﻞ ﻳُﻨﹺﻴﻠﹸﻪ ** ﺇﺫﺍ ﻣﺎ ﺍﻧﻘﻀﻰ ﹶﻟ ْﻮ ﺃﻥﱠ ﻧﺎﺋﻠﻪ َﺟ ْﺰﻝﹸ (‬
‫ﺐ ( ) ﻓﻤﺎ ﺳﻮﱠﺩَﺗﲏ‬‫ﺖ ﺍﺑﻦ ﺳﻴﱢ ِﺪ ﻋﺎﻣ ﹴﺮ ** ﻭﻓﹶﺎﺭﺳﻬﺎ ﺍﳌﺸﻬﻮﺭ ﰲ ﻛﻞﱢ ﻣَﻮﻛ ﹺ‬ ‫ﻭﻗﺎﻝ ﻋﺎﻣﺮ ﺑﻦ ﺍﻟﻄﱡﻔﻴﻞ ‪ ) :‬ﻭﺇﻧﱢﻲ ﻭﺇ ﹾﻥ ﻛﹸﻨ ُ‬
‫ﺏ ( ) ﻭﻟﻜﻨﱠﲏ ﺃﲪﻲ ﺣِﻤﺎﻫﺎ ﻭﺃﺗﱠﻘﻲ ** ﺃﺫﺍﻫﺎ ﻭﺃﺭْﻣﻲ ﻣَﻦ ﺭﻣﺎﻫﺎ‬ ‫ﻋﺎﻣﺮ ﻣﻦ ﻭﺭﺍﺛﺔ ** ﺃﰉ ﺍﻟﻠﱠﻪ ﺃ ﹾﻥ ﺃﲰﻮ ﺑﺄﻡﱟ ﻭﻻ ﺃ ﹺ‬
‫ﺐ ( ﻭﻗﺎﻝ ﺯﻳﺎﺩ ﺑﻦ ﻇﹶﺒﻴﺎﻥ ﻻﺑﻨﻪ ﻋُﺒﻴﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺯﻳﺎﺩ ﻭﺯﻳﺎﺩٌ ﻳُﻐﺮﻏِﺮ ﺑﻨﻔﺴﻪ ‪:‬‬
‫ﹺﺑ َﻤﻨْﻜ ﹺ‬

‫ﺻﻴﱠﺔﹸ ﺍﳌﻴﱢﺖ ﻓﺎﳊﻲﱡ ﻫﻮ ﺍﳌﻴﱢﺖ ﻭﻗﺎﻝ ﺁﺧﺮ ﰲ‬

‫ﺃﻻ ﺃﹸﻭﺻﻲ ﺑﻚ ﺍﻷﻣﲑ ﻗﺎﻝ ‪ :‬ﻻ ﻗﺎﻝ ‪ :‬ﻭﱂ ﻗﺎﻝ ‪ :‬ﺇﺫﺍ ﱂ ﻳﻜ ْﻦ ﻟﻠﺤﻲ ﺇﻻﱠ َﻭ ِ‬
‫ﻫﺬﺍ ﺍﳌﻌﲎ ‪ :‬ﻭﺍﻟﻌﺰﱡ ﻻ ﻳﺄﰐ ﺑﻐﲑ ﺗﻄﻠﱡﺐ ﻭﻗﺎﻝ ﺑَﺸﺎﻣﺔ ﺑﻦ ﺍﻟﻐَﺪﻳﺮ ﰲ ﺧﻼﻑ ﺫﻟﻚ ﻭﺃﻥ ﻳﺜﺒﺖ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﻪ ﻛﺎﻥ ‪) :‬‬
 ‫ﺤﺘَﱯ ( ) ﻓﻠﻢ ﺃَﺗ َﻌﻤﱠﻞ ﻟﻠﺴﱢﻴﺎﺩﺓ ﻓِﻴ ﹺﻬﻢُ ** ﻭﻟ ِﻜ ْﻦ ﺃﺗَﺘﲏ‬
‫ﻉ ﻭﻳﺆﺗَﻰ ﺃﻣﺮﻩ ﻭﻫﻮ ُﻣ ْ‬
‫ﻭ َﺟﺪْﺕ ﺃﰊ ﻓﻴﻬﻢ َﻭ َﺟﺪﱢﻱ ﻛﻠﻴﻬﻤﺎ ** ﻳُﻄﺎ ُ‬
‫ﲑ ﻣُﺘْﻌﺐ ( ﲝﺚ ﰲ ﺍﻟﺴﻌﺎﺩﺓ‬ ‫ﻃﺎﺋﻌﹰﺎ ﻏ َ‬

‫ﻼ‬
‫ﺢ ﻭﺍﳌﺎﻝ ﺍﻟﻜﺜﲑ ِﻣ ْﻦ ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﻷُﻣﻮﺭ ﻋﺎﳌ ﹰﺎ ﺃﻭ ﻳﻜﻮ ﹶﻥ ﻬﺑﺎ ﺟﺎﻫ ﹰ‬
‫ﻭﻗﺎﻝ ﻣَﻦ ﳜﺎﻟﻔﻪ ‪ :‬ﻻ ﳜﻠﻮ ﺻﺎﺣﺐ ﺍﻟﺒﺪَﻥ ﺍﻟﺼﱠﺤﻴ ﹺ‬
‫ﻓﺈﻥ ﻛﺎ ﹶﻥ ﻬﺑﺎ ﻋﺎﳌﹰﺎ ﻓﻌﻠ ﻤُﻪ ﻬﺑﺎ ﻻ ﻳﺘﺮﻛﻪ ﺣﺘﱠﻰ ﻳﻜﻮﻥ ﻟﻪ ﻣﻦ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻌَﻤﻞ ﻋﻠﻰ ﺣﺴﺐ ﻋﻠﻤﻪ ﻷ ﻥﱠ ﺍﳌﻌﺮﻓﺔ ﻻ ﺗﻜﻮﻥ‬
‫ﺐ ﺍﻟﻨﱠﺒﺎﻫﺔ ﻭﺃﺩﱏ‬
‫ﲑ ﻋﺎﻣﻠﺔ ﻟﻜﺎﻧﺖ ﺍﳌﻌﺮﻓﺔ ﻛﻌﺪﻣﻬﺎ ﻭﰲ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞﹺ ﻣﺎ ﺃﻭﺟ َ‬
‫ﻛﻌﺪﻣﻬﺎ ﻷﻧﱠﻬﺎ ﻟﻮ ﻛﺎﻧﺖ ﻣﻮﺟﻮﺩﺓ ﻏ َ‬
‫ﺣﺎﻻﺗﻪ ﺃ ﹾﻥ ﺗُﺨﺮﹺﺟﻪ ﻣﻦ ﺣﺪﱢ ﺍﳋﻤﻮﻝ ﻭﻣﱴ ﺃﺧﺮﺟﺘﻪ ﻣﻦ ﺣﺪﱢ ﺍﳋﻤﻮﻝ ﻓﻘﺪ ﺻﺎﺭ ﻣﻌﺮﱠﺿﹰﺎ ﳌﻦ ﻳﻘﺪﺭ ﻋﻠﻰ ﺳﻠﺒﻪ ﻭﻛﻤﺎ ﺃﻥﱠ‬
‫ﻼ ﻭﺍﻟﻘﻮﻝ ﻻ ﻳﻜﻮ ﹸﻥ ﻗﻮ ﹰﻻ ﺇﻻﱠ ﻭﻫﻨﺎﻙ َﻣﻘﹸﻮﻝ ﻟﻪ‬
‫ﺍﳌﻌﺮﻓﺔ ﻻ ﺑﺪﱠ ﳍﺎ ﻣﻦ ﻋﻤ ﹴﻞ ﻭﻻ ﺑﺪﱠ ﻟﻠﻌﻤﻞ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻗﻮ ﹰﻻ ﺃﻭ ﻓﻌ ﹰ‬
‫ﻼ ﺇﻻﱠ ﻭﻫﻨﺎﻙ ﻣﻔﻌﻮﻝ ﻟﻪ ﻭﰲ ﺫﻟﻚ ﻣﺎ ﺃﺧْﺮَﺝ ﻣﻦ ﺍﳋﻤﻮﻝ ﻭ ُﻋﺮﹺﻑ ﺑﻪ ﺍﻟﻔﺎﻋﻞ ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﻌﺮﻓ ﹸﺔ‬ ‫ﻭﺍﻟﻔﻌﻞﹶ ﻻ ﻳﻜﻮﻥ ﻓﻌ ﹰ‬
‫ﲑ ﺃﺣﻖﱡ ﺑﺄﻥﱠ ﻋﻤﻠﹶﻪ ﺍﻟﺪّﻻﻟﺔﹸ ﻋﻠﻰ ﻣﻜﺎﻧﻪ ﻭﺍﻟﺴﱢﻌﺎﻳﺔﹸ ﻋﻠﻰ ﺃﻫﻠﻪ ﻭﺍﳌﺎ ﹸﻝ ﺃﺣ ﻖﱡ‬
‫ﻫﺬﺍ ﻋﻤﻠﹸﻬﺎ ﰲ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﻧﻔﺴﻬﺎ ﻓﺎﳌﺎ ﹸﻝ ﺍﻟﻜﺜ ُ‬
‫ﺖ ﻣﻌﺮﻓﺘُﻪ ﻧﺎﻗﺼ ﹰﺔ‬
‫ﺑﺎﻟﻨﻤﻴﻤﺔ ﻭﺃﻭﱃ ﺑﺎﻟﺸﻜﺮ ﻭﺃﺧﺪﻉ ﻟﺼﺎﺣﺒﻪ ﺑﻞ ﻳﻜﻮﻥ ﻟﻪ ﺃﺷﺪﱠ ﻗﻬﺮﹰﺍ ﻭﳊﻴﱢﻪ ﺃﺷﺪﱠ ﻓﺴﺎﺩﹰﺍ ﻭﺇﻥ ﻛﺎﻧ ْ‬
‫ﺐ ﺍﻟﺬﱢﻛﺮ ﻭﺑﻌ ُﺪ ﻓﻠﻴﺲ َﻳﻔﹾﻬﻢ‬
‫ﻓﺒﻘﺪْﺭ ﻧﻘﺼﺎﻬﻧﺎ ﳚﻬﻞ ﻣﻮﺍﺿﻊ ﺍﻟﻠﺬﺓ ﻭﺇﻥ ﻛﺎﻧﺖ ﺗﺎﻣﱠ ﹰﺔ ﻓﺒﻘﺪْﺭ ﲤﺎﻣﻬﺎ ُﻳ ْﻨﻔﹶﻰ ﺍﳋﻤﻮﻝ ﻭﻳُﺠﻠ ُ‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺴﻼﻣﺔ ﻭﺣﻘﺎﺋﻖ ﺭُ ْﺷ ِﺪ ﺍﻟﻌﺎﻓﻴﺔ ﺍﻟﺬﻳﻦ ﻟﻴﺲ ﳍ ْﻢ (‬
‫ﻁ ﺍﻟﻨﺎﺱ ﻭﻣﱴ ﻛﺎﻥ ﺫﻟﻚ‬ ‫ﻣﻦ ﺍﳌﻌﺮﻓﺔ ﺇﻻﱠ ﺍﻟﺸﱠﺪْﻭ ﻭﺇﻻﱠ ﺧ ﻼﹶﻕ ﺃﻭﺳﺎ ِ‬

‫ﻑ ﺫﻟﻚ ﻋﻠﻰ ﺣﻘﱢ ِﻪ ﻭﺻﺪِﻗ ِﻪ ﱂ ﻳ َﺪﻋّﻪ ﻓﻬ ُﻤ ُﻪ‬

‫ﻛﺬﻟﻚ ﱂ ﻳُﻌﺮَﻑ ﺍﳌ ْﺪﺧَﻞ ﺍﻟﺬﻱ ﻣﻦ ﺃﺟﻠﻪ ﻳَﻜﺮﻩ ﺫﻭ ﺍﳌﺎﻝ ﺍﻟﺸﱡﻬﺮﺓ ﻭﻣﻦ َﻋ َﺮ َ‬
‫ﻟﺬﻟﻚ ﺣﺘّﻰ ﻳﺪﻝﱠ ﻋﻠﻰ ﻓﻬﻤﻪ ﻭﻋﻠﻰ ﺃﻧﱠﻪ ﻻ ﻳﻔﻬﻢ ﻫﺬﺍ ﺍﳌﻮﺿ َﻊ ﺣﺘﱠﻰ ﻳﻔﻬﻢ ﻛﻞﱠ ﻣﺎ ﻛﺎﻥ ﰲ ﻃﺒﻘﺘﻪ ﻣ ﻦ ﺍﻟﻌﻠﻢ ﻭﰲ ﺃﻗﻞﱠ ﻣِﻦ‬
‫ﲑ ﺷﺮﻭﻁ ﺟﻮﺍ ﹺﺯ ﺍﻷﻓﻌﺎﻝ ﻭﺇﻣﻜﺎ ِﻥ ﺍﻷﻣﻮ ﹺﺭ ﻭﻟﻴﺲ ﺷﻲﺀ ﺃﻟ ﱡﺬ‬ ‫ﺫﻟﻚ ﻣﺎ ﻳَﺒﲔ ﺑﻪ ﺣﺎﻟﻪ ﻣِﻦ ﺣﺎﻝ ﺍﳋﺎﻣﻞ ﻭﺷﺮﻭﻁ ﺍﻷﻣﺎﱐﹼ ﻏ ُ‬
‫ﻭﻻ ﺃﺳﺮﱡ ﻣِﻦ ِﻋ ﺰﱢ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻭﻣﻦ ﺍﻟﻈﱠﻔ ﹺﺮ ﺑﺎﻷﻋﺪﺍﺀ ﻭﻣﻦ َﻋﻘﹾﺪ ﺍﳌﻨَﻦ ﰲ ﺃﻋﻨﺎﻕ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﺴﱡﺮﻭﺭﹺ ﺑﺎﻟﺮﱢﻳﺎﺳﺔ ﻭﺑﺜﻤﺮﺓ‬
‫ﺴﻢُ ﺍﻟﻨﱠﻔﺲ ﻓﹶﺄﻣﱠﺎ ﺍﳌﻄﻌﻢ ﻭﺍﳌﺸﺮﺏ ﻭﺍﳌﻨﻜﺢ ﻭﺍﳌﺸﻤﱠﺔ‬ ‫ﻆ ﺍﻟﺬﻫﻦ ﻭِﻗ ْ‬ ‫ﺐ ﺍﻟﺮﱡﻭﺡ ﻭ َﺣ ﱡ‬‫ﺍﻟﺴﻴﺎﺩﺓ ﻷﻥﱠ ﻫﺬﻩ ﺍﻷﻣﻮ َﺭ ﻫﻲ ﻧﺼﻴ ُ‬
‫ﺐ ﻛﺎ ﹶﻥ ﺃﰎﱠ ﻟﻮﺟﺪﺍﻧﻪ ﺍﻟﻄﻌﻢ ﻭﺫﻟﻚ‬
‫ﻭﻛ ﱡﻞ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﻧﺼﻴﺐ ﺍﳊﻮﺍ ﺱّ ﻓﻘﺪ ﻋﻠﻤْﻨﺎ ﺃﻥﱠ ﹸﻛﻞﱠ ﻣﺎ ﻛﺎ ﹶﻥ ﺃﺷﺪﱠ َﻧﻬَﻤﹰﺎ ﻭﺃﺭﻏ َ‬
‫ﻗﻴﺎ ﺱٌ ﻋﻠﻰ ﻣﻮﺍﻗﻊ ﺍﻟ ﱡﻄﻌْﻢ ﻣﻦ ﺍﳉﺎﺋﻊ ﻭﺍﻟﺸﺮﺍﺏﹺ ﻣﻦ ﺍﻟﻌﻄﺸﺎﻥ ﻭﻟﻜﻨﱠﺎ ﺇﺫﺍ ﻣﻴﱠﻠﹾﻨﺎ ﺑﲔ ﺍﻟﻔﻀﻴﻠﺔ ﺍﻟﱵ ﻣﻊ ﺍﻟﺴﱡﺮﻭﺭ ﻭﺑﲔ ﻟﺬﹼﺓ‬
‫ﲑ ﻓﺎﺿﻞ‬‫ﺍﻟﻄﻌﺎﻡ ﻭﻣﺎ ﻳُﺤﺪِﺙ ﺍﻟﺸﱠﺮﻩ ﻟﻪ ﻣﻦ ﺃ ﹺﱂ ﺍﻟﺴﻬﺮ ﻭﺍﻻﻟﺘﻬﺎﺏ ﻭﺍﻟﻘﻠﻖ ﻭﺷﺪﱠ ِﺓ ﺍﻟﻜﻠﺐ ﺭﺃﻳﻨﺎ ﺃﻥﱠ ﺻﺎ ِﺣَﺒﻪُ ﻣﻔﻀﻮﻝﹲ ﻏ ُ‬
‫ﺴﺐﱡ ﺑﻪ ﻭﻣﻊ ﲪﻠﻪ ﻟﻪ ﻋﻠﻰ ﺍﻟﻘﺒﻴﺢ ﻭﻋﻠﻰ ﺃﻥﹼ ﻧﻌﻤَﺘﻪُ ﻣﱴ ﺯﺍﻟﺖْ ﱂ ﻳﻜﻦ ﺃﺣ ُﺪ ﺃﺷﻘﻰ ﻣ ْﻨ ُﻪ ﻫﺬﺍ ﻣﻊ ﺳﺮﻭﺭ‬ ‫ﻫﺬﺍ َﻣ َﻊ ﻣﺎ ُﻳ َ‬
‫ﺐ ﺍﻟﻠﱠﻪ ﹶﻟﻪُ ﻣﻦ ﺍﻟﺴﻼﻣﺔ ﻣﻦ ﺁﻓﺔ ﺍﻟﺸﱠﺮَﻩ ﻭﻣِﻦ ﻓﺴﺎ ِﺩ ﺍﻷﺧﻼﻁ ‪.‬‬
‫ﺍﻟﻌﺎﱂ ﲟﺎ ﻭ َﻫ َ‬
‫ﲑ ﺍﳋﺎﻣ ﹸﻞ ﺍﻟﺬﻛﺮ ﻣِﻦ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﳑّﻦ ﻳﺮَﻏﺐ ﰲ ﺍﳌﺮﻛﺐ ﺍﻟﻔﺎﺭﹺﻩ ﻭﺍﻟﺜﻮﺏ‬
‫ﺐ ﺍﻟﺜﱠﺮﻭﺓ ﻭﺍﻟﺼﺎﻣﺖِ ﺍﻟﻜﺜ ﹺ‬
‫ﻭﺑﻌ ُﺪ ﻓﻼ ﳜﻠﻮ ﺻﺎﺣ ُ‬
‫ﲔ ﻭﺍﳉﺎﺭﻳﺔِ‬
‫ﺍﻟﻠ ﹺ‬

‫ﺍﳊﺴﻨ ِﺔ ﻭﺍﻟﺪﺍﺭ ﺍﳉﻴّﺪﺓ ﻭﺍﳌ ﹾﻄﻌَﻢ ﺍﻟﻄﻴﱢﺐ ﺃﻭ ﻳﻜﻮﻥ ﳑﻦ ﻻ ﻳﺮﻏﺐ ﰲ ﺷﻲ ٍﺀ ﻣﻦ ﺫﻟﻚ ﻓﺈﻥ ﻛﺎﻥ ﻻ ﻳﺮﻏﺐ ﰲ ﻫﺬﺍ ﺍﻟﻨﻮﻉ‬
‫ﻛﻠﱢﻪ ﻭﻻ ﻳﻌﻤﻞ ﰲ ﻣﺎﻟﻪ ﻟﻠﺪﱠﺍﺭ ﺍﻵﺧﺮ ِﺓ ﻭﻻ ﻳُﻌ ﺠَﺐ ﺑﺎﻷُﺣﺪﻭﺛﺔ ﺍﳊﺴﻨﺔ ﻭﻳﻜﻮ ﹸﻥ ﳑﻦ ﻻ ﺗﻌْﺪﻭ ﻟﺬﹼُﺗ ُﻪ ﺃﻥ ﻳﻜﻮﻥ ﻛﺜﲑ‬
‫ﺴﺪُ ﻃﺒْﻌﹰﺎ ﻣﻦ ﺍﳊﻤﺎﺭ ﻭﺃ ْﺟﻬَﻞ ﻣﻦ ﺍﳊﻤﺎﺭ ﻭﻗ ْﺪ ﺭﺿﻲ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﰲ ﻣَﺎﻟﻪ ﺃﺳﻮﺃ ﺣﺎ ﹰﻻ ﻣﻦ‬
‫ﺍﻟﺼﺎﻣﺖ ﻓﺈﻥﹼ ﻫﺬﺍ ﲪﺎﺭٌ ﺃﻭ ﺃﻓ َ‬
‫ﺍﻟﻮﻛﻴﻞ ﻭﺑﻌ ُﺪ ﻓﻼ ُﺑﺪﱠ ﻟﻠﻤﺎﻝ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳊِﺮﺍﺳ ِﺔ ﺍﻟﺸﱠﺪﻳﺪﺓ ﻭﻣﻦ ﺍﳋﻮﻑ ﻋﻠﻴﻪ ﻓﺈﻥ ﺃ ﻋَﻤ ﹶﻞ ﺍﳊِﺮﺍﺳﺔ ﻟﻪ ﻭﺗَﻌﺐ ﰲ ﺣﻔﻈﻪ‬
‫ﻒ ﻋﻠﻴ ِﻪ ﻭ ﹶﻻ ﻳﻜﻮﻥ ﺫﻟﻚ ﰲ ﺳﺒﻴﻞ ﺍﻟﺘﻮﻛﱡﻞ ﻓﻬﻮ ﰲ ﻃﺒﺎﻉ ﺍﳊﻤﺎﺭ‬‫ﺨ ْ‬‫ﺝ ﻋﻠﻴﻪ ﻓﻀْﻞﹲ ﻓﺈ ﹾﻥ ﻫﻮ ﱂ َﻳ َ‬
‫ﺐ ﺍﳋﻮﻑ ﺧﺮ َ‬ ‫ﺴ َ‬
‫َﻭ َﺣ َ‬
 ‫ﻭﰲ ﺟﻬْﻠﻪ ﻭﺍﻟﺬﻱ ﺃﻭﺟﺐ ﹶﻟﻪُ ﺍﳋﻤﻮﻝ ﻟﻴﺆﺩﱢﻳﻪ ﺇﱃ ﺳﻼﻣﺔ ﺍﳌﺎﻝ ﹶﻟﻪُ ﹶﻗ ْﺪ ﺃﻋْﻄﺎ ُﻩ ﻣﻦ ﺍﳉﻬ ﹺﻞ ﻣَﺎ ﻻ ﻳﻜﻮﻥ َﻣ َﻌﻪُ ﺇﻻﹼ ﻣ ﹾﺜ ﹸﻞ‬
‫ﳋﺒَﻂ ﻭﺇ ﹾﻥ ﻫﻮ ﺍﺑﺘﺎﻉ ﻓﹸﺮﱠ َﻩ ﺍﻟﺪﻭﺍﺏ ﻭﻓﹸﺮﱠ َﻩ ﺍﳋﹶﺪﻡ ﻭﺍﳉﹶﻮﺍﺭﻱ ﻭﺍﲣ ﹶﺬ ﺍﻟﺪﺍﺭَ ﺍﳉﻴﱢﺪﺓ ﻭﺍﻟﻄﻌَﺎﻡ‬ ‫ﻣ ﹾﻘﺪَﺍﺭ ﻟﺬﺓ ﺍﻟﺒﻬﻴﻤ ِﺔ ﰲ ﺃﻛﻞ ﺍ ﹶ‬
‫ﺿ ْﻴ َﻌ ﹲﺔ ﻓﺎﺷﻴﺔ ﺃﻭ ﲡﺎﺭ ﹶﺓ (‬
‫ﺕ ﹶﻟﻪُ َ‬
‫ﻚ ﹸﺛﻢﱠ ﻇﹶﻬﺮ ْ‬
‫ﺍﻟﻄﻴﱢﺐ ﻭﺍﻟﺜﹼﻮﺏ ﺍﻟﻠﻴّ َﻦ ﻭﺃﺷﺒﺎ َﻩ ﺫﻟﻚ ﻓﻘﺪ ﺩﻝﱠ ﻋﻠﻰ ﻣَﺎِﻟ ِﻪ ﻭ ﻣَﻦ ﻛﺎ ﹶﻥ ﻛﹶﺬِﻟ َ‬
‫ﺹ ﻋْﻨﺪ ﺃﻭﱠﻝ ﻣَﻦ ﻳﻘﻄﻊ ﻋﻠ ْﻴ ِﻪ ﺃﻭ ﻣﻜﺎﺑﺮﺓ‬ ‫ﻚ ﺍﻟﺬﻱ ﻳﻈﻬَﺮ ﻣﻦ ﻧﻔﻘﺘﻪ ﻭﺇﻻ ﻓﺈﻧﱠﻪ ﺳﻴُﻮﺟَﺪ ﰲ ﺍﻟﱡﻠﺼُﻮ ﹺ‬ ‫ﻣُﺮْﲝﺔ ﳛﺘﻤﻞ ﻣﺜ ﹶﻞ ﺫﻟ َ‬
‫ﺗﻜﹸﻮﻥ ﺃﻭ ﺗَﻌﺐ ﻳﺆﺧﺬ ﻷﻫﻠﻪ ﺍﳌﺎﻝ ﺍﻟﻌﻈﻴﻢ‬

‫ﻭﻟﻮ ﻋﲎ ﺑﻘﻮﻟﻪ ﺍﳋﻤﻮﻝ ﻭﺻﺤ ﹶﺔ ﺍﻟﺒﺪ ِﻥ ﻭﺍﳌﺎﻝ ﻓﺬﹶﻫﺐ ﺇﱃ ﻣﻘﺪﺍ ﹴﺭ ﻣﻦ ﺍﳌﺎﻝ ﻣﻘﺒﻮ ﹰﻻ ﻭﻟﻜﻦ ﻣﺎ ﳌﻦ ﻛﺎﻥ ﻣﺎﻟﹸﻪ ﻻ ﳚﺎﻭﺯ‬
‫ﺕ ﻛﺜﲑﺓ ﻗﺎﻝ ﺃﺑﻮ ﳔﻴﻠﺔ ‪ ) :‬ﺷﻜﺮﺗُﻚ ﺇﻥﱠ ﺍﻟﺸﱡ ﹾﻜ َﺮ‬‫ﻫﺬﺍ ﺍﳌﻘﺪﺍ َﺭ ﻳَﺘﻬﻴﱠﺄ ﺍﳋﻤﻮﻝ ﻭﻟﻌﻤﺮﻱ ﺇﻥﹼ ﺍﳋﻤﻮ ﹶﻝ ﻟﹶﻴﻜﻮ ﹸﻥ ﰲ ﻃﺒﻘﺎ ٍ‬
‫ﻼ ** ﻭﻟﻜﻦﱠ ﺑﻌﺾ‬ ‫ﺿﺘَﻪ ﹺﻧ ْﻌ َﻤ ﹰﺔ ﻳَﻘﻀِﻲ ( ) ﻓﺄﺣﻴﻴﺖَ ﻣﻦ ﺫﻛﺮﻱ ﻭﻣﺎ ﻛﺎﻥ ﺧﺎ ِﻣ ﹰ‬
‫ﺣَﺒْﻞﹲ ﻣﻦ ﺍﻟﺘّﻘﻰ ** ﻭﻣَﺎ ﻛ ﱡﻞ ﻣَﻦ ﺃ ﹾﻗ َﺮ ْ‬
‫ﺱ‬
‫ﺖ ﻣ َﻊ ﺍﻟﻨﺎ ﹺ‬
‫ﺾ ( ﻗﺎﻟﻮﺍ ‪ :‬ﻭﻟﺴﻘﻮﻁ ﺍﳋﹶﺎﻣﻞ ﻣﻦ ﻋُﻴﻮﻥ ﺍﻟﻨﺎﺱ ﻗﺎﻟﺖ ﺍﻷﻋﺮﺍﺑﱠﻴﺔ ﻻﺑﻨﻬﺎ ‪ :‬ﺇﺫﺍ ﺟﻠﺴ َ‬ ‫ﺍﻟﺬﻛ ﹺﺮ ﺃﻧﺒَﻪ ﻣﻦ َﺑ ْﻌ ﹺ‬
‫ﻒ ﺗُ ﹾﺬ ﹶﻛﺮ‬
‫ﺖ ﺃ ﹾﻥ ﺗﻘﻮ ﹶﻝ ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ ﹶﻓ ﹸﻘ ﹾﻞ ﻭﺇﻻﱠ ﻓﺨﺎِﻟ ْ‬
‫ﺴ ْﻨ َ‬
‫ﻓﺈ ﹾﻥ ﺃﺣ َ‬

‫ﺲ‬
‫ﻒ ﻭﻟﻮ ﺑﺄ ﹾﻥ ﺗﻌ ﻠﱢ َﻖ ﰲ ﻋﻨُﻘﻚ ﺃﻳ َﺮ ﲪﺎﺭ ﻭﻟﻴﺲ ﻳﻘﻮﻝ ﻫﺬﺍ ﺍﻟﻘﻮ ﹶﻝ ﺇﻻﱠ َﻣ ْﻦ ﻟﻴ َ‬ ‫ﻭﺃﻣﱠﺎ ﺍﻷﺻﻤﻌﻲﱡ ﻓﺰ َﻋ َﻢ ﺃﻧﱠﻬﺎ ﻗﺎﻟﺖ ‪ :‬ﻓﺨﺎﻟ ْ‬
‫ﺖ ﹶﻟﻪُ ﻭ ﹶﻗ ﹾﻄﻌَﻬﺎ ﻋُﻘﹸﻠﹶﻬﺎ ﻭ َﺧ ﹾﻠﻌَﻬﺎ ﻋُﺬﹸﺭَﻫﺎ ﻭﺗِﻴ َﻪ ﺃﺻﺤﺎﺑﹺﻬﺎ ﻭﻛﺜﺮ ﹶﺓ ﺧُﻄﺎﻫﻢ‬
‫ﺐ ﺍﻷﻣﻮﺍﻝ ﺇﱃ ﻣَﺎ ُﺧﻠِﻘ ْ‬
‫ﻳﻌﺮﹺﻑ َﺷﻜﹶﺮ ﺍﻟﻐِﲎ ﻭﺗﻘﱡﻠ َ‬
‫ﰲ ﺣﻔﻈِﻬﺎ ﻭﺳﺘْﺮﻫﺎ ﻭﻋﺠﺰْﻫﻢ ﻋﻦ ﺇﻣﺎﺗ ِﺔ ﺣﺮﻛﺘﻬﺎ ﻭﻣﻨﻌﻬﺎ ﻣﻦ ﲨﻴﻊ ﻣَﺎ ﺗُﻨﺎﺯﻉ ﺇﻟﻴﻪ ﻭﲢﻤﻞ ﻋﻠﻴﻪ ﻣﻠﺤﺔ ﻣﻦ ﺍﳌﻠﺢ ﻭﻗﺪ‬
‫ﻕ ﺍﳉﻤﺎﻋﺔ ﻻ‬ ‫ﺐ ﻟ َﻪ ‪ :‬ﺃﺑُﻮ َﻙ ﺍﻟﺬﻱ ﺟﻬﻞ ﻗ ْﺪ َﺭﻩُ ﻭﺗﻌﺪﱠﻯ ﻃﹶﻮﺭَﻩ ﻓﺸﻖﱠ ﺍﻟ َﻌﺼَﺎ ﻭﻓﺎ َﺭ َ‬
‫ﻼ ﻗﺎﻝ ﻟﺼﺎﺣ ﹴ‬
‫ﺢ ﺃﻥﱠ ﺭﺟ ﹰ‬
‫ﺭﻭﻳﻨﺎ ﰲ ﺍﳌﹸﻠ َ‬
‫َﺟ َﺮ َﻡ ﻟﻘﺪ ﻫُﺰﹺﻡ ﰒ ﺃﹸﺳﺮ ﰒﱠ ﻗﺘ ﹶﻞ ﰒﱠ ﺻُﻠﺐ ﻗﺎﻝ ﹶﻟﻪُ ﺻﺎﺣﺒ ُﻪ ‪َ :‬ﺩ ﻋْﲏ ﻣِﻦ ﺫﻛﺮ ﻫﺰﳝِﺔ ﺃﰊ ﻭﻣﻦ ﺃﺳْﺮ ِﻩ ﻭﻗ ﺘِﻠﻪ ﻭﺻﻠﹺﺒ ِﻪ ﺃﺑُﻮ َﻙ‬
‫ﺼﺮُﻫﺎ ﻭﺇﳕﺎ ﲡﺮﻱ ﺍﳍ َﻤﻢُ ﺑﺄﻫﻠﻬﺎ ﺇﱃ ﺍﻟﻐﺎﻳﺎﺕ‬
‫ﻂ ﻭﻟﻴﺲ ﺇﱃ ﺍﻟﻨﱠﺎﺱ ُﺑﻌّ ُﺪ ﺍﳍﻤﻢ ﻭﻗ َ‬‫ﺙ ﻧﻔﺴَﻪ ﺑﺸﻲﺀ ﻣﻦ ﻫﺬﺍ ﻗ ﱡ‬
‫ﻫ ﹾﻞ ﺣﺪﱠ ﹶ‬
‫ﻋﻠﻰ ﻗﺪﺭ ﻣَﺎ ﻳﻌﺮﹺﺽ ﳍﻢ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺃﻻ ﺗَﺮﻯ ﺃﻥﹼ ﺃﺑﻌ َﺪ ﺍﻟﻨﱠﺎﺱ ِﻫﻤﱠﺔ ﰲ ﻧﻔﺴِﻪ ﻭﺃﺷﺪﱠﻫﻢ ﺗﻠﻔﺘﹰﺎ ﺇﱃ ﺍﳌﺮﺍﺗﺐ ﻻ ﺗﻨﺎﺯﻋﻪ‬
‫ﺝ ﺇﱃ ﻧﺴﺐ ﺃﻭ ﺇﱃ ﺃﻣﺮ ﻗﺪ ُﻭﻃﱢﺊ ﹶﻟ ﻪُ‬
‫ﻧﻔﺴﻪ ﺇﱃ ﻃﻠﺐ ﺍﳋﻼﻓﺔ ﻷﻥ ﺫﻟﻚ ﳛﺘﺎ ُ‬

‫ﺙ ﻟﻪ‬
‫ﺐ ﺃﻭﺍﺋﻞ ﺍﳋﹶﻮﺍﺭﺝ ﺍﳋﻼﻓﺔ ﺑﺎﻟﺪﱢﻳﻦ ﻭﺣﺪَﻩ ﺩﻭ ﹶﻥ ﺍﻟﻨﱠﺴﺐ ﻓﺈﻥ ﺻﺎ َﺭ ﻣﻦ ﺍﳋﻮﺍﺭﺝ ﻓﻘﺪ ﺣﺪ ﹶ‬
‫ﺑﺴﺒﺐ ﻛﺴﺒَﺐ ﻃﻠ ﹺ‬
‫ﺐ ﺇﻣﻜﺎ ِﻥ ﺍﻟﻄﱠﻠﺐ ﺃﻛﹾﺪﻯ ﺃﻡ ﳒﺢ ﻭﻗﺪ ﺯﻋ َﻢ ﻧﺎ ﺱٌ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥﱠ ﺭﺟﺎ ﹰﻻ ُﺧﻄِﺒﺖ ﻟﻠﺴﱢﻴﺎﺩﺓ ﻭﺍﻟﻨﱠﺒﺎﻫﺔ ﻭﺍﻟﻄﱠﺎﻋﺔ ﰲ‬
‫ﺳﺒ ُ‬
‫ﺍﻟﻌﺸﲑﺓ ‪.‬‬

‫ﺳﻠﻄﺎﻥ ﺍﳊﻆ ﰲ ﻧﺒﺎﻫﺔ ﺍﻟﻘﺒﻴﻠﺔ‬

‫ﳉﺪﱢ ﻭﺇﻧﱠﻤﺎ ﺫﻟﻚ ﻋﻠﻰ ﻗﺪﺭ ﺍﻻﺗﻔﺎﻕ ﻭﺇﳕﺎ ﻫﻮ ﻛﺎﳌﻌﺎﻓﹶﻰ ﻭﺍﳌﺒﺘﻠﻰ‬

‫ﻭﻛﺬﻟﻚ ﺍﻟﻘﺒﻴﻠﺔ ﺭﺑﱠﻤﺎ َﺳﻌِﺪﺕ ﺑﺎﳊﻆﹼ ﻭﺭﺑﱠﻤﺎ ﺣﻈﻴﺖ ﺑﺎ ﹶ‬
‫ﺐ ** ﺗُ ِﻤ ْﺘﻪُ ﻭ َﻣ ْﻦ ُﺗ ﺨْﻄﺊ ﻳﻌﻤﱠ ْﺮ ﻓَﻴ ْﻬ َﺮ ﹺﻡ (‬
‫ﺼ ْ‬
‫ﺸﻮَﺍ َﺀ َﻣ ﻦّْ ُﺗ ِ‬
‫ﻂ َﻋ ْ‬
‫ﻭﺇﳕﺎ ﺫﻟﻚ ﻛﻤﺎ ﻗﺎﻝ ﺯﻫﲑ ‪َ ) :‬ﻭ َﺟ ْﺪﺕُ ﺍﳌﻨﺎﻳﺎ َﺧ ْﺒ ﹶ‬

‫ﺳﻠﻄﺎﻥ ﺍﳊﻆ ﻋﻠﻰ ﺍﻵﺛﺎﺭ ﺍﻷﺩﺑﻴﺔ‬

‫ﺾ ﺍﻷﻟﻔﺎﻅ ﺩﻭﻥ ﻏﲑﻫﺎ ﻭﺩﻭ ﹶﻥ ﻣﺎ ﳚﺮﻯ ﳎﺮﺍﻫﺎ ﺃﻭ ﻳﻜﻮ ﹸﻥ ﺃﺭﹶﻓ َﻊ ﻣﻨﻬﺎ‬

‫ﺤﻈﹶﻰ ﺑﻌﺾ ﺍﻷﺷﻌﺎﺭ ﻭﺑﻌﺾ ﺍﻷﻣﺜﺎﻝ ﻭﺑﻌ ُ‬
‫ﻭﻛﻤﺎ َﺗ ْ‬
‫ﻗﺎﻟﻮﺍ ‪ :‬ﻭﺫﻟﻚ ﻣﻮﺟﻮﺩٌ ﰲ ﺍﳌﺮﺯﻭﻕ ﻭﺍﶈﺮﻭﻡ ﻭﰲ ﺍﳌﹸﺤﺎﺭَﻑ‬
 ‫ﳉﻮَﻻ ﹶﻥ ﰲ ﲡﺎﺭﺗﻪ ﻭﻗﺪ ﺑﻠﻎ ﻓﹶﺮﻏﺎﻧَﺔ ﻣﺮﱠﺓ ﻭﺍﻷﻧﺪﻟﺲ ﻣﺮﺓ‬ ‫ﻕ ﺑﺼﻨﺎﻋﺘﻪ ﻭﻛﺜﲑ ﺍ ﹶ‬ ‫ﻭﺍﻟﺬﻱ ﲡﻮﺯ ﻋﻠﻴﻪ ﺍﻟﺼﱠ َﺪﹶﻗﺔﹸ ﻭﻛﻢ ﻣِﻦ ﺣﺎﺫ ﹴ‬
‫ﻕ ُﻳﺸَﺎﻭَﺭ ﻭﻻ ﻳُﺴَﺘ ْﻌﻤَﻞ ﰒﱠ ﻻ ﲡﺪﳘﺎ ﻳَﺴﺘَﺒﹺﻴﻨﺎﻥ ﻣﻦ ﺳُﻮ ِﺀ ﺍﳊﺎﻝ ﻭﻛﺜﺮﺓ‬
‫ﻭﻧﻘﱠﺐ ﰲ ﺍﻟﺒﻼﺩ ﻭﺭﺑَﻊ ﰲ ﺍﻵﻓﺎﻕ ﻭﻣﻦ ﺣﺎﺫ ﹴ‬
‫ﺚ ﻋﻠﻰ ﺑﺮﺍﺛﻨﻪ ﻣ َﻊ ﲤﹶﺎ ﹺﻡ ﺍﻟﻌﺰﳝ ِﺔ ﻭﺷﺪﱠﺓ ﺍﻟﺸﱠﻜﻴﻤﺔ ﻭَﻧﻔﹶﺎﺫ ﺍﻟﺒﺼﲑﺓ ﻭﻣﻊ‬
‫ﺏ ﻣﻨﻜﻮﺏ ﻭﻫﻮ ﺍﻟﻠﱠﻴ ﹸ‬ ‫ﺍﻟﺪﱠﻳﻦ ﻭﻣﻦ ﺻﺎﺣﺐ ﺣﺮ ﹴ‬
‫ﺍﳌﻌﺮﻓﺔ ﺑﺎﳌﻜﻴﺪﺓ ﻭﺍﻟﺼﱠﺒْﺮ ﺍﻟﺪﱠﺍﺋﻢﹺ ﻋﻠﻰ ﺍﻟﺸﺪﱠﺓ ﻭَﺑ ْﻌﺪُ ﻓ ﹶﻜ ْﻢ ﻣِﻦ ﺑﻴﺖ ﺷﻌﺮ ﻗﺪ ﺳﺎﺭ ﻭﺃﺟﻮ ُﺩ ﻣﻨﻪ ﻣﻘﻴﻢٌ ﰲ ﺑﻄﻮﻥ ﺍﻟﺪﱠﻓﺎﺗﺮ ﻻ‬
‫ﻆ ﺣﺘﱠﻰ ﻋ َﺮﻓﹶﺘﻪ ﺍﻹﻣﺎ ُﺀ‬
‫ﺗﺰﻳﺪﻩ ﺍﻷﻳﱠﺎ ُﻡ ﺇﻻﱠ ﲬﻮ ﹰﻻ ﻛﻤﺎ ﻻ ﺗﺰ ﻳﺪ ﺍﻟﺬﻱ ﺩﻭﻧَﻪ ﺇﻻﱠ ﺷُﻬﺮ ﹰﺓ ﻭﺭﹺﻓﻌ ﹰﺔ ﻭﻛﻢ ﻣﻦ ﻣَﺜ ﹴﻞ ﻗﺪ ﻃﺎﺭ ﺑﻪ ﺍﳊ ﱡ‬
‫ﻭ َﺭﻭَﺍﻩ ﺍﻟﺼﱢﺒﻴﺎﻥ ﻭﺍﻟﻨﱢﺴﺎﺀ‬

‫ﺃﺛﺮ ﺍﳊﻆ ﰲ ﻧﺒﺎﻫﺔ ﺍﻟﻔﺮﺳﺎﻥ‬

‫ﺱ ﺍﳌﺜ ﹶﻞ‬
‫ﺏ ﺍﻟﻨﺎ ُ‬
‫ﺿ َﺮ َ‬
‫ﺖ ﺷُﻬﺮ ﹸﺓ ﻋﻨﺘﺮﺓ ﰲ ﺍﻟﻌﺎﻣﱠﺔ ﻭﻧﺒﺎﻫﺔ ﻋﻤﺮﻭ ﺑﻦ َﻣ ْﻌ ِﺪ ﻳﻜﹶﺮﺏ ﻭ َ‬
‫ﻭﻛﺬﻟﻚ ﺣﻈﻮﻅ ﺍﻟﻔﹸﺮﺳﺎﻥ ﻭﻗﺪ ُﻋﺮﹺﻓ ْ‬
‫ﳊﺮّ ﻭﻫﻢ‬
‫ﺑﻌﺒﻴﺪ ﺍ ﻟﻠﱠﻪ ﺑﻦ ﺍ ﹸ‬

‫ﻂ ﺑﻌﺘُﻴَﺒﺔ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﺷﻬﺎﺏ ﻭﻻ ﺑﹺﺒﺴﻄﺎ ﹺﻡ ﺑﻦ ﻗﻴﺲ ﻭﻛﺎﻥ ﻋﺎﻣ ُﺮ ﺑﻦ ﺍﻟﻄﻔﻴﻞ ﺃﺫ ﹶﻛ َﺮ‬

‫ﻻ ﻳﻌﺮﻓﻮﻥ ﺑﻞ ﱂ ﻳﺴﻤ ﻌُﻮﺍ ﻗ ﱡ‬
‫ﲑ ﺑﻦ ﺫﹸﺅﻳﺐ ﻭﻻ َﻋﺒﱠﺎ َﺩ ﺑ َﻦ ﺍﳊﺼﲔ‬
‫ﳊﺮﱢ ﻭﻻ ﻳﻌﺮﻓﻮ ﹶﻥ ﺷُﻌﺒﺔ ﺑﻦ ﻇﹸﻬﲑ ﻭﻻ ﺯُﻫ َ‬
‫ﻣﻨﻬﻤﺎ ﻧﺴﺒﹰﺎ ﻭﻳﺬﻛﺮﻭﻥ ﻋُﺒﻴﺪَ ﺍﻟﻠﱠﻪ ﺑ َﻦ ﺍ ﹸ‬
‫ﻭﻳﺬﻛﺮﻭﻥ ﺍﻟﻠﺴﻦ ﻭ ﺍﻟﺒﻴﺎﻥ ﻭﺍﳋﻄﻴﺐ ﺍﺑﻦ ﺍﻟ ِﻘﺮﱢﻳﱠﺔ ﻭﻻ ﻳﻌﺮﻓﻮﻥ ﺳَﺤﺒﺎ ﹶﻥ ﻭﺍﺋﻞ ﻭﺍﻟﻌﺎﻣﱠﺔ ﱂ ﻳﺼﻞ ﺫﻛﺮ ﻫﺆﻻﺀ ﺇﻟﻴﻬﻢ ﺇﻻﱠ ﻣﻦ‬
‫ﺖ ﺑﺎﻟﺴﱠﺎﺑﻖ‬
‫ﺖ ﲢﺼﻴ ﹶﻞ ﺍﻷﻣﻮ ﹺﺭ ﻭﺍﳌﻮﺍﺯَﻧ ﹶﺔ ﺑﲔ ﺍﻟﺮﺟﺎﻝ ﻭﺣﻜﹶﻤ ْ‬
‫ِﻗﺒَﻞ ﺍﳋﺎ ﺻﱠﺔ ﻭﺍﳋﺎ ﺻﱠﺔ ﱂ َﺗ ﹾﺬﻛﹸﺮ ﻫﺆﻻﺀ ﺩﻭﻥ ﺃﻭﻟﺌﻚ ﻓﺘﺮ ﹶﻛ ْ‬
‫ﺇﱃ ﺍﻟﻘﻠﺐ ﻋﻠﻰ ﻗﺪﺭ ﻃﺒﺎﻉ ﺍﻟﻘﻠﺐ ﻭﻫﻴﺌﺘﻪ ﰒﱠ ﺍﺳﺘﻮﺕ ﻋِﻠﻞ ﺍﻟﻌﺎﻣﱠﺔ ﰲ ﺫﻟﻚ ﻭﺗﺸﺎﻬﺑﺖ ﻭﺍﻟﻌﺎﻣﱠﺔ ﻭﺍﻟﺒﺎﻋَﺔ ﻭﺍﻷﻏﻨﻴﺎﺀ‬
‫ﻭﺍﻟﺴﱢﻔﹼﻠﺔﹸ ﻛﺄﻧﱠﻬﻢ ﺃﻋﺬﺍ ُﺭ ﻋﺎ ﹴﻡ ﻭﺍﺣﺪ ﻭﻫﻢ‬

‫ﰲ ﺑﺎﻃﻨﻬﻢ ﺃﺷﺪﱡ ﺗﺸﺎﻬﺑﹰﺎ ﻣﻦ ﺍﻟﺘﻮﺃﻣﲔ ﰲ ﻇﺎﻫﺮﳘﺎ ﻭﻛﺬﻟﻚ ﻫﻢ ﰲ ﻣﻘﺎﺩﻳﺮ ﺍﻟﻌﻘﻮﻝ ﻭﰲ ﺍﻻﻋﺘﺮﺍﺽ ﻭﺍﻟﺘﺴﺮﱡﻉ ﻭﺇﻥ‬
‫ﺍﺧﺘﻠﻔﺖ ﺍﻟﺼﱡﻮﺭ ﻭﺍﻟﻨﱠﻐَﻢ ﻭﺍﻷﺳْﻨﺎﻥ ﻭﺍﻟﺒﻠﺪﺍﻥ ﺗﺸﺎﺑﻪ ﻃﺒﺎﺋﻊ ﺍﻟﻌﺎﻣّﺔ ﰲ ﻛﻞﹼ ﺑﻠﺪﺓ ﻭﰲ ﻛﻞ ﻋﺼﺮ ﻭﺫﻛﺮ ﺍﻟﻠﱠﻪ ﻋﺰﱠ ﻭﺟﻞﱠ‬
‫ﺏ ﻋﻠﻰ ﺍﻟﻨﱯﱢ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﻮﹶﻟﻪُ ﻓﺬﻛﺮ ﺃﻟﻔﺎﻇﹶﻬﻢ ﻭ َﺟﻬْﺪ ﻣﻌﺎﻧﻴﻬﻢ ﻭﻣﻘﺎﺩﻳﺮ ﳘﻤﻬﻢ‬ ‫ﺶ ﻭﻣُﺸﺮﹺﻛﻲ ﺍﻟ َﻌ َﺮ ﹺ‬
‫ﺭﺩﱠ ﻗﺮﻳ ﹴ‬
‫ﺖ ﹸﻗﻠﹸﻮﺑُﻬ ْﻢ ﻭﻗﺎﻝ ‪ :‬ﹶﺃﺗَﻮﺍ ﺻَﻮْﺍ ﹺﺑ ِﻪ ﰒ ﻗﺎﻝ ‪:‬‬
‫ﺍﻟﱵ ﻛﺎﻧﺖ ﰲ ﻭﺯﻥ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﲨﻴﻊ ﺍﻷﻣﻢ ﺇﱃ ﺃﻧﺒﻴﺎﺋﻬﻢ ﻓﻘﺎﻝ ‪َ :‬ﺗﺸَﺎﺑَﻬ ْ‬
‫ﻚ ﻻ ﺗَﺠ ِﺪُ ﺑُﺪ‪‬ﺍ ﰲ ﻛﻞﱢ ﺑﻠﺪ ٍﺓ ﻭﰲ ﻛﻞﱢ ﻋﺼﺮ ﻟﻠﺤﺎﻛﺔ ﻣﻦ ﺃﻥ‬
‫َﻭﺧُﻀﺘ ْﻢ ﻛﺎﻟﱠﺬِﻱ ﺧَﺎ ﺿُﻮﺍ ﻭﻣﺜ ﹸﻞ ﻫﺬﺍ ﻛﺜﲑ ﺃﹶﻻ ﺗﺮَﻯ ﺃﻧﱠ َ‬
‫ﻳﻜﻮﻧﻮﺍ ﻋﻠﻰ ﻣﻘﺪﺍ ﹴﺭ ﻭﺍﺣﺪ ﻭﺟﻬﺔ ﻭﺍﺣﺪ ٍﺓ ﻣﻦ ﺍﻟﺴﱠ ﺨَﻂ ﻭﺍﳊﻤﻖ ﻭﺍﻟﻐﺒﺎﻭﺓ ﻭﺍﻟﻈﻠﻢ ﻭﻛﺬﻟﻚ ﺍﻟﻨ ﺨﱠﺎﺳﻮﻥ ﻋﻠﻰ ﻃﺒﻘﺎﻬﺗﻢ‬
‫ﺏ ﺍﳋﹸﻠﻘﺎﻥ ﻛﻠﱡﻬﻢ ﰲ ﻛﻞﱢ ﺩﻫ ﹴﺮ ﻭﰲ ﻛﻞﱢ ﺑﻠ ٍﺪ‬
‫ﻣﻦ ﺃﺻﻨﺎﻑ ﻣﺎ ﻳﺒﻴﻌﻮﻥ ﻭﻛﺬﻟﻚ ﺍﻟﺴﻤﺎﻛﻮﻥ ﻭﺍﻟﻘﹶ ﻼﹼﺳﻮﻥ ﻭﻛﺬﻟﻚ ﺃﺻﺤﺎ ُ‬
‫ﻋﻠﻰ ﻣﺜﺎﻝ ﻭﺍﺣﺪ ﻭﻋﻠﻰ ﺟﻬ ٍﺔ ﻭﺍﺣﺪَﺓ ‪.‬‬
‫ﻭﻛ ﱡﻞ ﺣ ﺠﱠﺎ ﹴﻡ ﰲ ﺍﻷﺭﺽ ﻓﻬﻮ ﺷﺪﻳﺪ ﺍﻻﺳﺘﻬﺘﺎﺭ ﺑﺎﻟﻨﺒﻴﺬ ﻭﺇﻥ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍﻟﺒُﻠﺪﺍﻥ ﻭﺍﻷﺟﻨﺎﺱ ﻭﺍﻷﺳﻨﺎﻥ‬

‫ﻭﻻ ﺗﺮﻯ ﻣﺴﺠﻮﻧﹰﺎ ﻭﻻ َﻣﻀْﺮﻭﺑﹰﺎ ﻋﻨ َﺪ ﺍﻟﺴﱡﻠﻄﺎﻥ ﺇﻻﱠ ﻭﻫُﻮ ﻳﻘﻮﻝ ‪ :‬ﺇﻧّﻲ ﻣﻈﻠﻮﻡ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ :‬ﱂ ﻳَﺨﻠ ﹺﻖ ﺍﻟﻠﱠ ُﻪ‬
‫ﺴ ﺠُﻮﻧﹰﺎ ﺗﺴﺎﺋﹸﻠ ُﻪ ﻣﺎ ﺑﺎ ﹸﻝ ِﺳ ﺠْﻨﻚ ﺇﻻﹼ ﻗﺎ ﹶﻝ ﻣَﻈﻠﻮ ُﻡ ﻭﻟﻴﺲ ﰲ ﺍﻷﺭﺽ ﺧَﺼﻤﺎ ِﻥ ﻳﺘﻨﺎﺯﻋﺎﻥ ﺇﱃ ﺣﺎﻛﻢ ﺇﻻﹼ ﻛ ﱡﻞ ﻭﺍﺣ ٍﺪ‬
‫َﻣ ْ‬
‫ﻣﻨﻬﻤُﺎ ﻳﺪﱠﻋِﻲ ﻋﺪ َﻡ ﺍﻹﻧﺼﺎﻑ (‬
‫ﻭﺍﻟﻈﱡﻠﻢ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ‪.‬‬
 ‫ﻣﺒﺎﻟﻐﺔ ﺍﻹﻧﺴﺎﻥ ﰲ ﺗﻘﺪﻳﺮ ﻣﺎ ﻳﻨﺴﺐ ﺇﻟﻴﻪ‬

‫ﻂ ﰲ ﺷﻌﺮﹺﻩ ﻭﰲ ﻭﻟﺪﻩ ﺇﻻﹼ ﺃﻥﱠ ﺍﻟﻨﺎﺱَ ﰲ‬

‫ﺕ ﻧﻔﺴﻪ ﻭﻳﻌﺘﺮﻳﻪ ﺍﻟﻐَﻠ ﹶ‬
‫ﻭﻟﻴﺲ ﰲ ﺍﻷﺭﺽ ﺇﻧﺴﺎﻥﹲ ﺇﻻﱠ ﻭﻫُ َﻮ ﻳﻄﺮَﺏ ﻣﻦ ﺻﻮ ِ‬
‫ﺕ ﻣﻦ ﺍﻟﻐَﻠﻂ ‪ :‬ﻓﻤﻨﻬﻢ ﺍﻟﻐﺮﻕ ﺍﳌﻐﻤﻮﺭ ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺪ ﻧﺎﻝ ﻣﻦ ﺍﻟﺼﻮﺍﺏ ﻭﻧﺎﻝ ﻣﻦ ﺍﳋﻄﺄ ﻭﻣﻨﻬﻢ ﻣﻦ‬ ‫ﺫﻟﻚ ﻋﻠﻰ ﻃﺒﻘﺎ ٍ‬
‫ﺐ‬
‫ﺠ ﹺ‬
‫ﺤ ْﻦ ﺑﺎﻟﻜﺸﻒ ﻭﻟﺬﻟﻚ ﺍﺣﺘﺎﺝ ﺍﻟﻌﺎﻗﻞ ﰲ ﺍﻟﻌُ ْ‬
‫ﺴ َﻦ ﺣﺎﹶﻟ ُﻪ ﻣﺎ ﱂ ﻳُﻤَﺘ َ‬
‫ﻳﻜﻮﻥ ﺧﻄﺆﻩ ﻣﺴﺘﻮﺭﹰﺍ ﻟﻜﺜﺮﺓ ﺻﻮﺍﺑﻪ ﻓﻤﺎ ﺃﺣ َ‬
‫ﺑﻮﻟﺪﻩ ﻭﰲ ﺍﺳﺘﺤﺴﺎﻥ ﻛﺘﺒﻪ ﻭﺷﻌﺮﻩ ﻣﻦ ﺍﻟﺘﺤﻔﻆ ﻭﺍﻟﺘﻮﻗﱢﻰ ﻭﻣﻦ ﺇﻋﺎﺩﺓ ﺍﻟﻨﻈﹶﺮ ﻭﺍﻟﺘﱡﻬﻤﺔ ﺇﱃ ﺃﺿﻌﺎﻑ ﻣﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﰲ‬
‫ﺳﺎﺋﺮ ﺫﻟﻚ‬

‫ﺟﻮﺩ ﺣﺎﰎ ﻭﻛﻌﺐ ﺑﻦ ﻣﺎﻣﺔ‬

‫ﺤﺪﱠﺙﹸ ﺑﻪ ﻋﻦ‬
‫ﺿﺘَﻪ ﻋﻠﻴﻬﻢ ﻭﻟﻜﻦﱠ ﺍﻟﺬﻱ ﻳُ َ‬
‫ﻭﺍﻟﻌﺎﻣّﺔ ﲢﻜﻢ ﺃﻥﱠ ﺣﺎﲤﹰﺎ ﺃﺟﻮ ُﺩ ﺍﻟﻌﺮﺏ ﻭﻟﻮ ﹶﻗﺪﱠ َﻣﺘْﻪ ﻋﻠﻰ ﻫَﺮ ﹴﻡ ﺍﳉﹶﻮﺍ ِﺩ ﳌﺎ ﺍﻋﺘ َﺮ ْ‬
‫ﺐ ﺑﻦ ﻣﺎﻣﺔ ﻷﻥﱠ ﻛﻌﺒﹰﺎ ﺑ ﹶﺬ ﹶﻝ ﻧﻔﺴَﻪ ﰲ ﺃﻋﻄﻴﺔ ﺍﻟﻜﺮﻡ ﻭَﺑﺬﹾﻝ ﺍﺠﻤﻟﻬﻮﺩ ﻓﺴﺎﻭﻯ ﺣﺎﲤﹰﺎ‬ ‫ﺣﺎﰎ ﻻ ﻳﺒﻠﻎ ﻣﻘﺪﺍ َﺭ ﻣﺎ َﺭ َﻭ ْﻭﻩُ ﻋﻦ ﻛﻌ ﹺ‬
‫ﺐ ﺍﻟﻴﻘﲔ ﺑﺄﻥﱠ ﻛﻌﺒﹰﺎ‬
‫ﻣﻦ ﻫﺬﻩ ﺍﻟﻮﺟﻪ ﻭﺑﺎﻳَﻨَﻪ ﺑﺒﺬﹾﻝ ﺍﳌﹸﻬﺠﺔ ﻭﳓﻦ ﻧﻘﻮﻝ ‪ :‬ﺇ ﻥﱠ ﺍﻷﺷﻌﺎ َﺭ ﺍﻟﺼﺤﻴﺤﺔ ﻬﺑﺎ ﺍﳌﻘﺪﺍ ُﺭ ﺍ ﻟﺬﻱ ﻳﻮﺟ ُ‬
‫ﻛﺎﻥ ﻛﻤﺎ ﻭﺻﻔﻮﺍ ﻓﻠﻮ ﱂ ﻳﻜﻦ ﺍﻷﻣ ُﺮ ﰲ ﻫﺬﺍ ﺇﱃ ﺍﳉﹸﺪﻭﺩ ﻭﺍﳊﻈﻮﻅ ﻭﺍﻻﺗﱢﻔﺎﻗﺎﺕ ﻭﺇﱃ ﻋﻠ ﹴﻞ ﺑﺎﻃﻨ ٍﺔ ﲡﺮﻱ ﺍﻷﻣﻮ ُﺭ ﻋﻠﻴﻬﺎ‬
‫ﺹ ﻋﻠﻴﻬﺎ ﻭﰲ ﻣَﻌﺮﹺﻓﺘِﻬﺎ ﺑﺄﻋﻴﹺﺎﻬﻧﺎ ﻋُﺴﺮ ﹶﻟﻤَﺎ ﺟﺮﺕ ﺍﻷﻣﻮ ُﺭ ﻋﻠﻰ ﻫﺬﻩ‬
‫ﻭﰲ ﺍﻟﻐَﻮ ﹺ‬

‫ﺍﺠﻤﻟﺎﺭﻱ ﻭﻟﻮ ﻛﺎﻥ ﺍﻷﻣ ُﺮ ﻓﻴﻬﺎ ﻣﻔﻮﱠﺿﹰﺎ ﺇﱃ ﺗﻘﺪﻳﺮ ﺍﻟﺮﺃﻱ ﻟﻜﺎﻥ ﻳﻨﺒﻐﻲ ﻟﻐﺎﻟﺐ ﺑﻦ ﺻﻌﺼﻌ ﹶﺔ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﻣﻦ ﺍﳌﺸﻬﻮﺭﻳﻦ‬
‫ﺑﺎﳉﻮﺩ ﺩﻭﻥ ﻫ ﹺﺮ ﹴﻡ ﻭﺣﺎﰎ‬

‫ﻛﻠﻒ ﺍﻟﻌﺎﻣﺔ ﲟﺂﺛﺮ ﺍﳉﺎﻫﻠﻴﺔ‬

‫ﺖ ﺃﻥﱠ ﻏﺎﻟﺒﹰﺎ ﻛﺎﻥ ﺇﺳﻼﻣﻴ‪‬ﺎ ﻭﻛﺎﻥ ﺣﺎﰎﹲ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺍﻟﻨﺎ ﺱُ ﲟﺂﺛﺮ ﺍﻟﻌﺮﺏ ﰲ ﺍﳉﺎﻫﻠﻴﱠﺔ ﺃﺷﺪﱡ ﻛﻠﻔﹰﺎ ﻓﻘﺪ ﺻﺪﻗﹾﺖ‬
‫ﻓﺈ ﹾﻥ ﺯﻋﻤ َ‬
‫ﻭﻫﺬﺍ ﺃﻳﻀﹰﺎ ﻳُﻨﺒﺌﻚ ﺃﻥﱠ ﺍﻷﻣﻮﺭ ﰲ ﻫﺬﺍ ﻋﻠﻰ ﺧﻼﻑ ﺗﻘﺪﻳﺮ ﺍﻟﺮﺃﻱ ﻭﺇﻧﱠﻤﺎ ﲡﺮﻱ ﰲ ﺍﻟﺒﺎﻃﻦ ﻋﻠﻰ ﻧﺴ ﹴﻖ ﻗﺎﺋﻢ ﻭﻋﻠﻰ ﻧﻈﺮ‬
‫ﺻﺤﻴﺢ ﻭﻋﻠﻰ ﺗﻘﺪﻳﺮ ﳏﻜﻢ ﻓﻘﺪ ﺗﻘﺪﱠﻡ ﰲ ﺗَﻌْﺒﻴﺘﻬﻤﺎ ﻭﺗﺴﻮﻳﺘﻬﻤﺎ َﻣ ْﻦ ﻻ ﲣﻔﻰ ﻋﻠﻴﻪ ﺧﺎﻓﻴﺔ ﻭﻻ ﻳﻔﹸﻮﺗُﻪ ﺷﻲﺀٌ ﻭﻻ ﻳُﻌﺠﺰﻩ‬
‫ﱪ ﰲ ﺍﻟﻨﻔﻮﺱ ﻭﺃﺣﻞﱠ ﰲ ﺍﻟﺼﺪﻭﺭ ﻣِﻦ ﺭﺟﺎﻝ ﺍﳉﺎﻫﻠﻴﱠﺔ ﻣﻊ ﻗﹸﺮﺏ ﺍﻟﻌﻬﺪ‬ ‫ﻭﺇﻻﹼ ﻓﻤﺎ ﺑﺎ ﹸﻝ ﺃﻳﱠﺎ ﹺﻡ ﺍﻹﺳﻼﻡ ﻭﺭﺟﺎﳍﺎ ﱂ ﺗﻜ ْﻦ ﺃﻛ َ‬
‫ﻭ ِﻋﻈﹶﻢ ﺧَﻄ ﹺﺮ ﻣﺎ ﻣﻠﻜﻮﺍ ﻭﻛﺜﺮﺓ ﻣﺎ ﺟﺎﺩﺕ ﺑﻪ ﺃﻧﻔﺴُﻬﻢ ﻭﻣﻊ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﴰﻠﻬﻢ ﻭﺟﻌﻠﻪ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﺃﻭﱃ ﻬﺑﻢ ﻣﻦ‬
‫ﺃﺭﺣﺎﻣﻬﻢ ‪.‬‬
‫ﻭﻟﻮ ﺃﻥﱠ ﲨﻴ َﻊ ﻣﺂﺛﺮ ﺍﳉﺎﻫﻠﻴﱠﺔ ﻭُﺯﻧﺖ ﺑﻪ ﻭﲟﺎ ﻛﺎﻥ ﰲ ﺍﳉﻤﺎﻋﺎﺕ ﺍﻟﻴﺴﲑﺓ ﻣﻦ ﺭﺟﺎﻻﺕ ﻗﺮﻳﺶ ﰲ ﺍﻹﺳﻼﻡ ﻷﺭﺑﺖ ﻫﺬﻩ‬
‫ﻋﻠﻴﻬﺎ ﺃﻭ ﻟﻜﺎﻧﺖ ﻣﺜﻠﻬﺎ ‪.‬‬

‫ﺩﻻﻟﺔ ﺍﳋﻠﻖ ﻋﻠﻰ ﺍﳋﺎﻟﻖ‬

‫ﻓﻠﻴﺲ ﻟﻘﹶﺪْﺭ ﺍﻟﻜﻠﺐ ﻭﺍﻟﺪﱢﻳﻚ ﰲ ﺃﻧﻔﺴﻬﻤﺎ ﻭﺃﲦﺎﻬﻧﻤﺎ ﻭﻣﻨﺎﻇﺮﳘﺎ ﻭﳏﻠﱢﻬﻤﺎ ﻣﻦ ﺻُﺪﻭﺭ ﺍﻟﻌﺎﻣﱠﺔ ﺃﺳﻠﻔﻨﺎ ﻫﺬﺍ ﺍﻟﻜﻼﻡ‬
‫ﻭﺍﺑﺘﺪﺃﻧﺎ ﻬﺑﺬﺍ ﺍﻟﻘﻮﻝ ﻭﻟﺴﻨﺎ ﻧﻘِﻒ ﻋﻠﻰ ﺃﲦﺎﻬﻧﻤﺎ ﻣﻦ ﺍﻟﻔﻀﱠﺔ ﻭﺍﻟﺬﱠﻫﺐ ﻭﻻ ﺇﱃ ﺃﻗﺪﺍﺭﳘﺎ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﻭﺇﳕﺎ َﻧَﺘَﻨﻈﱠﺮُ ﻓﻴﻤﺎ‬
‫ﻒ ﺣﻜﻤﺘﻪ ﻭﻓﻴﻤﺎ‬
‫ﻭﺿﻊ ﺍﻟﻠﱠﻪ ﻋﺰﱠ ﻭﺟﻞﱠ ﻓﻴﻬﻤﺎ ﻣﻦ ﺍﻟﺪﱠﻻﻟﺔ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺇﺗﻘﺎﻥ ﺻُﻨْﻌﻪ ﻭﻋﻠﻰ ﻋﺠﻴﺐ ﺗﺪﺑﲑﻩ ﻭﻋﻠﻰ ﻟﻄﻴ ِ‬
 ‫ﺍﺳﺘ ﺨْﺰﻬﻧﻤﺎ ﻣﻦ ﻋﺠﺎﺋﺐ ﺍﳌﻌﺎﺭﻑ ﻭﺃﻭﺩﻋﻬﻤﺎ ﻣﻦ ﻏﻮﺍﻣﺾ ﺍﻷﺣﺴﺎﺱ ﻭﺳ ﺨّﺮ ﳍﻤﺎ ﻣﻦ ﻋﻈﺎﻡ ﺍﳌﻨﺎﻓﻊ ﻭﺍﳌﺮﺍﻓﻖ ﻭﺩﻝﱠ‬
‫ﻬﺑﻤﺎ ﻋﻠﻰ ﺃﻥﱠ ﺍﻟﺬﻱ ﺃﻟﺒَﺴﻬُﻤﺎ ﺫﻟﻚ ﺍﻟﺘﱠﺪﺑﲑَ ﻭﺃﻭ َﺩ َﻋ ُﻬﻤَﺎ ﺗِﻠﻚ ﺍﳊﻜﻢ ﳚﺐّ ﺃﻥ ﻳﻔﻜﱠﺮ ﻓﻴﻬﻤﺎ ﻭﻳﻌﺘَﺒَﺮ ﻬﺑﻤﺎ ﻭﻳﺴﺒﱠﺢ ﺍﷲ ﻋﺰﱠ‬
‫ﻭﺟﻞﹼ ﻋﻨﺪﳘﺎ ﻓﻐَﺸﱠﻰ ﻇﺎﻫﺮﳘﺎ ﺑﺎﻟﱪﻫﺎﻥ ﻭﻋﻢﱠ ﺑﺎﻃﻨَﻬﻤﺎ ﺑﺎﳊِﻜﻢ ﻭﻫﻴﱠﺞ َﻋﻠﹶﻰ ﺍﻟﻨﻈﺮ ﻓﻴﻬﻤﺎ ﻭﺍﻻﻋﺘﺒﺎﺭ ﻬﺑﻤﺎ ﻟﻴﻌﻠﻢ ﻛ ﱡﻞ ﺫﻱ‬
‫ﻼ ﻏﲑ ﻣﻮﺳﻮﻡ‬ ‫ﻼ ﻭﻟﻴﻌﻠﻤﻮﺍ ﺃﻥﱠ ﺍ ﷲ ﻋﺰّ ﻭﺟﻞﹼ ﱂ َﻳﺪَﻉ ﺷﻴﺌﺎﹰ ﻏﹸ ﹾﻔ ﹰ‬
‫ﻋﻘﻞ ﺃﻧّﻪ ﱂ َﻳ ﺨْﻠﻖ ﺍﳋﻠﻖ ُﺳﺪًﻯ ﻭﱂ ﻳﺘﺮﻙ ﺍﻟﺼﱡﻮﺭ َﻫ َﻤ ﹰ‬
‫ﻭﻧﺜﺮﹰﺍ ﻏﲑ ﻣﻨﻈﻮﻡ ﻭ ُﺳﺪًﻯ ﻏﲑ ﳏﻔﻮﻅ ﻭﺃﻧّﻪ ﻻﳜﻄﺌﻪ ﻣﻦ ﻋﺠﻴﺐ ﺗﻘﺪﻳﺮﻩ ﻭﻻ ﻳﻌﻄﻠﻪ ﻣﻦ ﺣﻠﹾﻲ ﺗﺪﺑﲑﻩ ﻭﻻ ﻣﻦ ﺯﻳﻨﺔ‬
‫ﺍﳊﻜﻢ ﻭﺟﻼﻝ ﻗﺪﺭﺓ ﺍﻟﱪﻫﺎﻥ‬

‫ﰒﱠ ﻋﻢّ ﺫﻟﻚ ﺑﲔ ﺍﻟﺼﱡﺆﺍﺑﹺﺔ ﻭﺍﻟﻔﺮَﺍﺷﺔ ﺇﱃ ﺍﻷﻓﻼﻙ ﺍﻟﺴﺒﻌﺔ ﻭﻣﺎ ﺩﻭﻧَﻬﺎ ﻣﻦ ﺍﻷﻗﺎﻟﻴﻢ ﺍﻟﺴﺒﻌﺔ ‪ ) ٤ .‬ﺗﺄﻭﻳﻞ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪:‬‬
‫ﺨﻠﹸ ﻖُ ﻣَﺎ ﹶﻻ َﺗ ْﻌ ﹶﻠﻤُﻮ ﹶﻥ ﻭﻗﺪ ﻳﺘﱠﺠﻪ ﻫﺬﺍ ﺍﻟﻜﻼ ُﻡ ﰲ ﻭﺟﻮﻩ ‪ :‬ﺃﺣﺪﻫﺎ ﺃ ﹾﻥ‬
‫ﻭﳜﻠﻖ ﻣﺎ ﻻ ﺗﻌﻠﻤﻮﻥ ‪ ( .‬ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ ‪َ :‬ﻭَﻳ ْ‬
‫ﳋ ﹾﻠﻖُ ﻣﻌﻨَﻰ ﻧﻔﺴﻪ ﺃﻭ (‬
‫ﺗﻜﻮﻥ ﻫﺎ ﻫﻨﺎ ﺿﺮﻭﺏٌ ﻣﻦ ﺍﳋﻠﻖ ﻻ ﻳﻌﻠﻢ ﲟﻜﺎﻬﻧﻢ ﻛﺜ ﲑٌ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﻻﺑﺪﱠ ﺃﻥ ﻳﻌﺮﻑ ﺫﻟﻚ ﺍ ﹶ‬
‫ﺾ ﺍﻟﻨﺎﺱ ﻻﳚﻮﺯ ﺇﻻﹼ ﺫﻟﻚ ﺃﻭ ﻳﻜﻮﻥ ﺍﷲ ﻋﱠﺰ ﻭﺟﻞﱠ‬ ‫ﻳﻌﻠﻤﻪ ﺻ ﹾﻔﻮﺓ ﺟﻨُﻮ ِﺩ ﺍﷲ ﻭﻣﻼﺋﻜﺘﻪ ﺃﻭ ﺗﻌ ﹺﺮﻓﹶﻪ ﺍﻷﻧﺒﻴﺎﺀ ﺃﻭ ﻳﻌ ﹺﺮﻓﹶﻪ ﺑﻌ ُ‬
‫ﻼ ﻭﺟﻌﻞ ﺫﻟﻚ ﺭﹺﻓﺪﹰﺍ ﳌﺎ ﻳﻈﻬ ُﺮ ﻟﻨﺎ ﻭﻧﻈﺎﻣﹰﺎ ﻭﻛﺎﻥ ﺑﻌﺾ ﺍﳌﻔﺴﱢﺮﻳﻦ ﻳﻘﻮﻝ ‪ :‬ﻣﻦ ﺃﺭﺍﺩ‬ ‫ﺇﳕﺎ ﻋﲎ ﺃﻧّﻪ ﺧﻠﻖ ﺃﺳﺒﺎﺑﹰﺎ ﻭﻭﻫﺐ ِﻋﹶﻠ ﹰ‬
‫ﺨﻠﹸﻖُ ﻣَﺎ ﹶﻻ َﺗ ْﻌﹶﻠﻤُﻮﻥ ﹶﻓ ﹾﻠﻴُﻮِﻗ ْﺪ ﻧﺎﺭﹰﺍ ﰲ ﻭﺳﻂ ﻏﹶﻴﻀﻪ ﺃﻭ ﰲ ﺻﺤﺮﺍﺀ ﺑﺮﻳّﺔ ﰒﹼ ﻳﻨﻈﺮ ﺇﱃ ﻣﺎ ﻳﻐﺸﻰ‬
‫ﺃﻥ ﻳﻌﺮﻑ ﻣﻌﲎ ﻗﻮﻟﻪ ‪َ :‬ﻭَﻳ ْ‬
‫ﺍﻟﻨﺎ َﺭ ﻣﻦ ﺃﺻﻨﺎﻑ ﺍﳋﻠﻖ ﻣﻦ ﺍﳊﺸﺮﺍﺕ ﻭﺍﳍﻤﺞ ﻓﺈﻧّﻪ ﺳﲑﻯ ﺻُﻮﺭﹰﺍ ﻭَﻳﺘَﻌﺮﱠﻑ ﺧﻠﻘﹰﺎ ﱂ ﻳﻜﻦ ﻳﻈ ﻦﱡ ﺃﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﺧﻠﻖ ﺷﻴﺌﺎﹰ‬
‫ﻑ ﻣﻮﺍﺿ ﹺﻊ ﺍﻟﻐﻴﺎﺽ ﻭﺍﻟﺒﺤﺎﺭ ﻭﺍﳉﺒﺎﻝ‬
‫ﻣﻦ ﺫﻟﻚ ﺍﻟﻌﺎﱂ ﻭ َﻋﻠﹶﻰ ﺃﻥﱠ ﺍﳋﻠﻖ ﺍﻟﺬﻱ ﻳﻐْﺸﻰ ﻧﺎ َﺭﻩُ ﳜﺘﻠﻒ َﻋﹶﻠﻰ ﻗﺪﺭ ﺍﺧﺘﻼ ِ‬
‫ﻭﻳﻌﻠﻢ ﺃﻥﱠ ﻣَﺎ ﱂ ﻳﺒﻠﻐﻪ ﺃﻛﺜ ُﺮ‬

‫ﻭﺃﻋﺠﺐ ﻭﻣَﺎ ﺃﺭﺩﱡ ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﻭﺇﻧّﻪ ﻟﻴﺪﺧﻞ ﻋﻨﺪﻱ ﰲ ﲨﻠ ِﺔ ﻣَﺎ ﺗﺪ ﱡﻝ ﻋﻠﻴﻪ ﺍﻵﻳﺔ ﻭ َﻣ ْﻦ ﹶﻟ ْﻢ ﻳَﻘﻞ ﺫﻟﻚ ﱂ ﻳﻔ َﻬ ْﻢ ﻋﻦ ﺭﺑﱢﻪ‬
‫ﻭﱂ ﻳﻔ ﹶﻘ ْﻪ ﰲ ﺩﻳﻨﻪ ‪٤ .‬‬

‫ﺩﻳﺪﺍﻥ ﺍﳋﻞ ﻭﺍﳌﻠﺢ‬

‫ﺢ ﻭﺍﻟﺪﱢﻳﺪَﺍﻥِ ﺍﻟﱵ ﺗﺘﻮﻟﺪ ﰲ ﺍﻟﺴﱡﻤﻮﻡ ﺇﺫﺍ ﻋَﺘﻘﺖ ﻭﻋﺮﺽ ﳍﺎ ﺍﻟﻌﻔﻦ ﻭﻫﻲ َﺑ ْﻌﺪُ‬
‫ﻛﺄﻧّﻚ ﻻ ﺗﺮﻯ ﺃﻥﱠ ﰲ ﺩِﻳﺪ ﺍ ِﻥ ﺍﳋﻞﱢ ﻭﺍﳌﻠ ﹺ‬
‫ﻗﻮﺍﺗﻞ ﻋﱪ ﹰﺓ ﻭﺃﹸﻋﺠﻮﺑﺔ ﻭﺃﻥﱠ ﺍﻟﺘﻔﻜﹼﺮ ﻓﻴﻬﺎ ﻣَﺸﺤﺬﺓﹲ ﻟﻸﺫﻫﺎﻥ ﻭﻣَﻨْﺒَﻬﺔﹲ ﻟﺬﹶﻭﻱ ﺍﻟﻐﻔﹾﻠﺔ ﻭﲢﻠﻴﻞﹲ ﻟﻌﻘﺪﺓ ﺍﻟُﺒﻠﹾﺪﺓ ﻭﺳﺒﺐٌ ﻻﻋﺘﻴﺎﺩ‬
‫ﺍﻟﺮﻭﻳّﺔ ﻭﺍﻧﻔﺴﺎﺡ ﺍﻟﺼﺪﻭﺭ ﻭﻋﺰﱞ ﰲ ﺍﻟﻨﻔﻮﺱ ﻭﺣﻼﻭﺓﹲُ ﺗﻘﺘﺎﺗَﻬﺎ ﺍﻟﺮﱡﻭﺡ ﻭﲦﺮﺓﹲ ﺗ َﻐﺬﱢﻱ ﺍﻟﻌﻘﻞ ﻭَﺗ َﺮ ﻕﱟ ﰲ ﺍﻟﻐﺎﻳﺎﺕ ﺍﻟﺸﺮﻳﻔﺔ‬
‫ﻑ ﺇﱃ ﻣﻌﺮﻓﹶﺔ ﺍﻟﻐﺎﻳﺎﺕ ﺍﻟﺒﻌﻴﺪﺓ ‪٤‬‬
‫ﺸﺮﱡ ٌ‬
‫ﻭَﺗ َ‬

‫ﻓﺄﺭﺓ ﺍﻟﺒﻴﺶ ﻭﺍﻟﺴﻤﻨﺪﻝ‬

‫ﻭﻛﺄﻧّﻚ ﻻ ﺗﺮﻯ ﺃﻥﱠ ﰲ ﻓﺄﺭﺓ ﺍﻟﺒﻴﺶ ﻭﰲ ﺍﻟﺴﻤ ْﻨﺪَﻝ ﺁَﻳ ﹰﺔ ﻏﺮﺑﻴﺔ ﻭﺻﻔ ﹰﺔ ﻋﺠﻴﺒﺔ ﻭﺩﺍﻋﻴ ﹰﺔ ﺇﱃ ﺍﻟﺘﻔﻜﱡﺮ ﻭﺳﺒﺒﺎﹰ ﺇﱃ ﺍﻟﺘﻌ ﺠﱡﺐ‬
‫ﻭﺍﻟﺘﱠﻌﺠﻴﺐ ‪.‬‬

‫ﺖ ﰲ ﺭﺃﻱ ﺍﻟﻌﲔ‬
‫ﳉﻌَﻞ ﺍﻟﺬﻱ ﻣﱴ ﺩﻓﻨﺘَﻪ ﰲ ﺍﻟﻮﺭﺩ ﺳﻜَﻨﺖّْ ﺣﺮﻛﺘﻪ ﻭﺑﻄﻠ ْ‬
‫ﳉﻌَﻞ ﻭﺍﻟﻮﺭﺩ ( ﻭﻛﺄﻧﱠﻚ ﻻ ﺗﺮﻯ ﺃﻥﹼ ﰲ ﺍ ﹸ‬
‫‪)٤‬ﺍ ﹸ‬
‫ﺐ‪٤‬‬
‫ﺠ ﹺ‬
‫ﺐ ﺍﻟﻌ َ‬
‫ﺠ َ‬
‫ﺭُﻭﺣُﻪ ﻭﻣﱴ ﺃﻋ ْﺪﺗَﻪ ﺇﱃ ﺍﻟﺮﱠﻭﺙ ﺍﳓﻠﹼﺖ ﻋُﻘﺪﺗﻪ ﻭﻋﺎﺩﺕ ﺣﺮﻛﺘُﻪ ﻭﺭﺟَﻊ ﺣﺴﱡﻪ ﺃﻋ َ‬
 ‫ﺣﺼﻮﻝ ﺍﳋﻠﺪ ﻋﻠﻰ ﺭﺯﻗﻪ‬

‫ﺐ ﻣﻦ ﺍﳋﹸﻠﹾﺪ ﻭﻛﻴﻒ ﻳﺄﺗﻴﻪ ﺭﺯﻗﻪ ﻭﻛﻴﻒ ﻳﻬﻴﱢﺊ ﺍﷲ ﻟﻪ ﻣﺎ ﻳﻘﻮﺗﻪ ﻭﻫﻮ ﺃﻋﻤﻰ ﻻ ﻳﺒﺼﺮ ﻭﺃﺻﻢﱡ ﻻ ﻳﺴﻤَﻊ‬
‫ﻭﺃﻱﱡ ﺷﻲﺀ ﺃﻋﺠ ُ‬
‫ﺐ ﺇﻟﻴﻪ ﺭﺍﺯﻗﹸﻪ ﻭﺭﺍﺯﻕ‬
‫ﺏ ﺟُﺤﺮﻩ ﻭﻻ ﻳﺘﻜﻠﹼﻒ ﺳﻮﻯ ﻣﺎ ﳚﻠ ُ‬ ‫ﻭﺑﻠﻴﺪٌ ﻻ ﻳﺘﺼﺮﱡﻑ ﻭﺃﺑﻠﻪُ ﻻ ﻳﻌﺮﹺﻑ ﻭﻣﻊ ﺫﻟﻚ ﺃﻧّﻪ ﻻ ﳚﻮﺯ ﺑﺎ َ‬
‫ﺐ ﻣﻦ ﻃﺎﺋ ﹴﺮ ﻟﻴﺲ ﻟﻪ ﺭﺯ ﻕٌُ ﺇﻻﱠ ﺃﻥ ﳜﻠﱢﻞ ﺃﺳﻨﺎ ﹶﻥ ﺍﻟﺘﱢﻤﺴﺎﺡ ﻭﻳﻜﻮﻥ ﺫﻟﻚ ﻟﻪ ‪.‬‬
‫ﻏﲑﻩ ﻭﺃﻱﱡ ﺷﻲ ٍﺀ ﺃﻋﺠ ُ‬

‫‪٤‬‬

‫ﺍﻟﻄﺎﺋﺮﺍﻥ ﺍﻟﻌﺠﻴﺒﺎﻥ‬

‫ﺱ ﻣﻦ ﺃﺩﱏ ﺟُﺪﻭﺩ ﺍﻟﺒﺤﺮ ﻣﻦ ِﺷﻖﱢ ﺍﻟﺒﺼﺮﺓ ﺇﱃ ﻏﺎﻳﺔ ﺍﻟﺒﺤﺮ ﻣﻦ ِﺷﻖّ ﺍﻟﺴﱢﻨﺪ‬

‫ﺐ ﻣﻦ ﻃﺎﺋﺮﻳﻦ ﻳﺮﺍﳘﺎ ﺍﻟﻨﺎ ُ‬
‫ﻭﺃﻱﱡ ﺷﻲ ٍﺀ ﺃﻋﺠ ُ‬
‫ﺻﻌُﺪﹰﺍ ﻭﺍﻵﺧَﺮ ﺻﻐﲑ ﺍﳉﺜﱠ ِﺔ ﻳﺘﻘﻠﱠﺐ ﻋﻠﻴﻪ ﻭﻳﻌﺒَﺚ ﺑﻪ ﻓﻼ ﻳﺰﺍﻝ ﻣﺮﱠ ﹰﺓ ﻳﺮﻓ ﹺﺮﻑُ َﺣﻮﻟﹶﻪ‬
‫ﳉﺜﹼﺔ ﻳﺮﺗﻔﻊ ﰲ ﺍﳍﻮﺍﺀ ُ‬
‫ﲑﺍﹸ‬
‫ﺃﺣﺪﳘﺎ ﻛﺒ ُ‬
‫ﲔ ﺭﺟﻠﻴﻪ ﻓﻼ ﻳﺰﺍﻝ ﻳﻐُﻤﱡﻪ ﻭﻳَﻜﺮُﺑﻪ ﺣﺘﱠﻰ‬ ‫ﺖ ﺟَﻨﺎﺣﻪ ﻭﳜﺮُﺝ ﻣﻦ ﺑ ﹺ‬ ‫ﲑ ﻋﻨﺪ ﺫﹸﻧﺎﺑَﺎﻩُ ﻭﻳﺪﺧ ﹸﻞ ﲢ َ‬
‫ﻭﻳﺮﺗﻘﻲ ﻋﻠﻰ ﺭﺃﺳﻪ ﻭﻣﺮﱠ ﹰﺓ ﻳﻄ ُ‬
‫ﻳﺘّﻘﻴﻪ ﺑﺬﺭِﻗ ِﻪ ﻓﺈﺫﺍ ﹶﺫﺭَﻕ ﺷﺤﺎ ﻟﻪ ﻓﺎﻩ ﻓﻼ ﳜﻄﺊ ﺃﻗﺼﻰ ﺣﻠﻘِﻪ ﺣﺘﱠﻰ ﻛﺄﻧّﻪ ﺩﺣﺎ ﺑﻪ ﰲ ﺑﺌﺮ ﻭﺣﺘّﻰ ﻛﺄﻥﱠ ﹶﺫ ْﺭﻗﹶﻪ ﻣِﺪﺣﺎﺓﹲ ﺑﻴﺪ‬
‫ﺃﹸﺳﻮﺍﺭ ﻓﻼ ﺍﻟﻄﺎﺋﺮ ﺍﻟﺼﻐﲑ ﳜﻄﺊ ﰲ ﺍﻟﺘﹶﻠﻘﱢﻲ ﻭﰲ ﻣﻌﺮﻓﺘﻪ ﺃﻧّﻪ ﻻ ﺭﺯﻕ ﻟﻪ ﺇﻻﹼ ﺍﻟﺬﻱ ﰲ ﺫﻟﻚ ﺍﳌﻜﺎﻥ ﻭﻻ ﺍﻟﻜﺒﲑ ﳜﻄﺊ‬
‫ﺍﻟﺘﱠﺴﺪﻳﺪ ﻭﻳﻌﻠ ُﻢ ﺃﻧّﻪ ﻻ ﻳﻨﺠﻴﻪ ﻣﻨﻪ ﺇﻻ ﺃ ﹾﻥ ﻳﺘّ ِﻘﻴَﻪ ﺑﺬ ّْﺭﻗِﻪ ﻓﺈﺫﺍ ﺃﻭﻋﻰ ﺫﻟﻚ ﺍﻟﺬﱠﺭْﻕ ﻭﺍﺳَﺘﻮْﰱ ﺫﻟﻚ ﺍﻟﺮﱢﺯﻕ ﺭﺟﻊ‬

‫ﺕ ﻳﻮﻣﻪ ﻭﻣﻀﻰ ﺍﻟﻄﺎﺋ ُﺮ ﺍﻟﻜﺒﲑ ﻟِﻄِﻴﱠﺘِﻪ ﻭﺃﻣﺮﳘﺎ ﻣﺸﻬﻮﺭٌ ﻭﺷﺄﻬﻧﻤﺎ ﻇﹶﺎﻫﺮ ﻻ ﳝﻜﻦ ﺩﻓﹸﻌﻪ ﻭﻻ ﺗُ َﻬ َﻤ ﺔﹸ‬
‫ﺷﺒﻌﺎ ﹶﻥ ﺭﻳﱠﺎ ﹶﻥ ﺑﻘﹸﻮ ِ‬
‫ﺍﳌﺨﺒﹺﺮﻳﻦ ﻋﻨﻪ ‪.‬‬

‫ﺍﺧﺘﻼﻑ ﺑﲔ ﺍﳊﻴﻮﺍﻥ ﰲ ﺍﻟﻄﺒﺎﻉ‬

‫ﺾ ﺍﳊﺸﺮﺍﺕ ﻳﺪﱠﺧِﺮ ﻟﻨﻔﺴﻪ‬

‫ﲑ ﳏﺘﺎﻝ ﻭﺑﻌ َ‬
‫ﻼﻏ َ‬
‫ﺾ ﺍﻟﻮﺣﻮﺵ ﻣﺘﻮﻛﱢ ﹰ‬
‫ﺾ ﺍﻟﻮﺣﻮﺵ ﹶﻛﺴُﻮﺑﹰﺎ ﳏﺘﺎ ﹰﻻ ﻭﺑﻌ َ‬
‫ﻓﺠﻌﻞ ﺗﻌﺎﱃ ﻭﻋﺰﱠ ﺑﻌ َ‬
‫ﺾ ﺍﳍﻤَﺞ ﻳﺪﱠﺧﺮ‬
‫ﻕ ﺳﻨَﺘِﻪ ﻭﺑَﻌﻀﹰﺎ ﻳﺘﱠﻜﻞ ﻋﻠﻰ ﺍﻟﺜﱢﻘ ِﺔ ﺑﺄﻥﱠ ﻟﻪ ﻛﻞﱠ ﻳﻮﻡ ﹶﻗ ْﺪ َﺭ ﻛِﻔﺎﻳِﺘ ِﻪ ﺭﺯﻗﹰﺎ ﻣﻌَﺪ‪‬ﺍ ﻭﺃﻣﺮﹰﺍ ﻣﻘﻄﻮﻋﹰﺎ َﻭ َﺟ َﻌ ﹶﻞ ﺑﻌ َ‬
‫ﹺﺭ ْﺯ َ‬
‫ﺨﺮﱢﺝ ﻭﻟﺪﻫﺎ ﻭﺑَﻌﺾ‬
‫ﺾ ﺍﻹﻧﺎﺙ ُﺗ َ‬
‫ﺾ ﺍﻟﺬﻛﻮﺭﺓ ﻳﻌُﻮ ﹸﻝ ﻭَﻟﺪﻩ ﻭﺑﻌﺾ ﺍﻟﺬﻛﻮﺭﺓ ﻻ ﻳﻌﺮﻑ ﻭَﻟﺪﻩ ﻭﺑﻌ َ‬ ‫ﻭﺑﻌﻀَﻪ ﻳﺘ ﹶﻜﺴﱠﺐ ﻭﺑﻌ َ‬
‫ﺾ ﺍﻷﺟﻨﺎﺱ ﻣﻌﻄﻮﹶﻓ ﹰﺔ ﻋﻠﻰ ﻛﻞ َﻭﻟﹶﺪ ﻣﻦ ﺟﻨﺴﻬﺎ ﻭﺑﻌﺾ ﺍﻹﻧﺎﺙ ﻻ‬
‫ﺍﻹﻧﺎﺙ ﺗﻀﻴﱢﻊ ﻭﻟﺪﻫﺎ ﻭﺗﻜﻔ ﹸﻞ ﻭَﻟ َﺪ ﻏ ْﻴﺮﹺﻫﺎ ﻭَﺑ ْﻌ َ‬
‫ﺾ ﺍﻹﻧﺎﺙ ﺗﺄﻛ ﹸﻞ ﻭَﻟﺪﻫَﺎ ﻭﻛﺬﻟﻚ‬ ‫ﻒ ﻋﻠ ْﻴ ِﻪ ﻭﺑﻌ َ‬
‫ﺗﻌﺮﻑ ﻭَﻟﺪَﻫﺎ ﺑﻌﺪ ﺍﺳﺘ ْﻐﻨَﺎﺋ ِﻪ ﻋﻨﻬﺎ ﻭﺑﻌﺾ ﺍﻹﻧﺎﺙ ﻻ ﺗﺰﺍﻝ ﺗﻌ ﹺﺮﻓﹸﻪ ﻭﺗﻌﻄ ُ‬
‫ﺾ ﺍﳊﻴﻮﺍﻥ ﻣﻦ ِﻗﺒَﻞ‬‫ﺾ ﺍﻷﺟﻨﺎﺱ ﻳُﻌﺎﺩﻱ ﹸﻛﻞﱠ ﻣﺎ ﻳﻜﺴﺮ ﺑﻴﻀَﻬﺎ ﺃﻭ ﻳﺄﻛﻞ ﺃﻭﻻﺩَﻫَﺎ ﻭﺟﻌﻞ ﻳُ ْﺘ َﻢ ﺑﻌ ﹺ‬ ‫ﺑﻌﺾ ﺍﻟﺬﻛﹸﻮﺭﺓ ﻭﺑﻌ َ‬
‫ﻍ‬
‫ﺃﻣﱠﻬﺎﻬﺗﺎ ﻭﺟﻌﻞ ﻳُ ْﺘ َﻢ ﺑﻌﻀﻬﺎ ﻣﻦ ِﻗﺒَﻞ ﺁﺑﺎﺋﻬﺎ ﻭﺟﻌﻞ ﺑﻌﻀَﻬﺎ ﻻ ﻳﻠﺘﻤﺲ ﺍﻟﻮﻟﺪ ﻭﺇﻥ ﺃﺗﺎﻩ ﺍﻟﻮﻟﺪ ﻭﺟﻌﻞ ﺑﻌﻀَﻬﺎ ﻣﺴﺘﻔ ﹺﺮ ﹶ‬
‫ﺍ ﹶﳍﻢﱢ ﰲ ُﺣﺐﱢ ﺍﻟﺬﱠﺭ ِﺀ ﻭﺍﻟﺘﻤﺎﺱ ﺍﻟﻮﻟ ِﺪ ﻭﺟﻌﻞ ﺑﻌﻀﻬﺎ ُﻳﺰَﺍﻭﹺﺝ ﻭﺑﻌﻀﻬﺎ ﻻ ﻳﺰﺍﻭﹺﺝ‬

‫ﻀ َﺮ ﺍﻓﺘﺮﺍﻕ ﺍﳌﻌﺎﱐ ﻭﺍﺧﺘﻼﻑ ﺍﻟﻌﻠﻞ‬ ‫ﻟﻴﻜﻮﻥ ﻟﻠﻤﺘﻮﻛﻞ ﻣﻦ ﺍﻟﻨﺎﺱ ﺟﻬﺔﹲ ﰲ ﺗﻮﻛﱡﻠﻪ ﻭﻟﻠﻤﺘﻜﺴﱢﺐ ﺟﻬ ﹰﺔ ﰲ ﺗﻜﺴﱡﺒﹺﻪ ﻭﻟُﻴ ﺤ ِ‬
‫ﻑ ﺍﻟﻌﻠﻞ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﺒﻌﻀﻬﻢ ‪ :‬ﺍﻋﻘِﻠﹾﻬَﺎ ﻭَﺗ َﻮﻛﱠ ﹾﻞ ﻭﻗﺎﻝ ﻟﺒﻼﻝ‬ ‫ﻭﳌﻜﺎ ِﻥ ﺍﻓﺘﺮﺍﻕ ﺍﳌﻌﺎﱐ ﻭﺍﺧﺘﻼ ِ‬
‫ﻼ ﹰﻻ ‪.‬‬
‫ﺶ ِﻣ ْﻦ ﺫﻱ ﺍﻟ َﻌﺮْﺵ ﺇ ﹾﻗ ﹶ‬
‫‪ :‬ﺃﹶﻧ ِﻔ ْﻖ ﺑ ﻼﹶﻝ ﻭﻻﲣ َ‬
‫ﲑ ﻭﺗﻌﻠﱠﻤﻮﺍ ﻫﺬﻩ ﺍﳊﻜﻢ ﻭﺍﻋﺮﻓﻮﺍ ﻣﺪﺍﺧﻠﹶﻬﺎ ﻭﳐﺎﺭﺟَﻬﺎ ﻭﻣﻔﺮﱠﻗﹶﻬﺎ ﻭﳎﻤﻮﻋَﻬﺎ ﻓﺈﻥﱠ ﺍﷲ ﻋﺰﱠ ﻭﺟﻞﱠ ﱂ‬
‫ﻓﺎﻓﻬﻤﻮﺍ ﻫﺬﺍ ﺍﻟﺘﺪﺑ َ‬
 ‫ُﻳ َﺮﺩﱢﺩ ﰲ ﻛﺘﺎﺑﻪ ﺫِﻛ َﺮ ﺍﻻﻋﺘﺒﺎ ﹺﺭ ﻭﺍﳊﺚﱠ َﻋﻠﹶﻰ ﺍﻟﺘﻔﻜﲑ ﻭﺍﻟﺘﺮﻏﻴﺐَ ﰲ ﺍﻟﻨﻈﺮ ﻭﰲ ﺍﻟﺘﺜﺒﱡﺖ ﻭﺍﻟﺘﻌﺮﱡﻑ ﻭﺍﻟﺘﻮﻗﱡﻒ ﺇﻻﹼ ﻭﻫﻮ‬
‫ﻳﺮﻳﺪ ﺃﻥ ﺗﻜﻮﻧﻮﺍ ﻋﻠﻤﺎ َﺀ ﻣﻦ ﺗﻠﻚ ﺍﳉﻬﺔ ﺣﻜﻤﺎ َﺀ ﻣﻦ ﻫﺬﻩ ﺍﻟﺘﻌﺒﺌﺔ ‪.‬‬
‫ﺍﳌﻌﺮﻓﺔ ﻭﺍﻻﺳﺘﺪﻻﻝ ﻭﻟﻮﻻ ﺍﺳﺘﻌﻤﺎﻝ ﺍﳌﻌﺮﻓﺔ ﳌﺎ ﻛﺎﻥ ﻟﻠﻤﻌﺮﻓﺔ ﻣﻌﲎ ﻛﻤﺎ ﺃﻧّﻪ ﻟﻮﻻ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﻷﺩﻟﺔ ﳌﺎ ﻛﺎﻥ ﻟﻮﺿﻊ‬
‫ﺍﻟﺪﻻﻟﺔ ﻣﻌﲎ ﻟﻮﻻ ﲤﻴﻴﺰُ ﺍﳌﻀﺎﺭﱢ ﻣﻦ ﺍﳌﻨﺎﻓﻊ ﻭﺍﻟﺮﺩﻱﱢ ﻣﻦ ﺍﳉﻴﱢﺪ ﺑﺎﻟﻌﻴﻮﻥ ﺍﺠﻤﻟﻌﻮﻟﺔ ﻟﺬﻟﻚ ﳌﺎ ﺟﻌَﻞ ﺍﷲ ﻋﺰﱠ ﻭﺟﻞﹼ ﺍﻟﻌﻴﻮ ﹶﻥ‬
‫ﻀﺮّ ﺃﺧﺬﻩ‬
‫ﺍﳌﺪ ﹺﺭ ﹶﻛ ﹶﺔ ﻭﺍﻹﻧﺴﺎﻥ ﺍﳊﺴﱠﺎﺱ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻷﻣﻮﺭ ﺍﳌﻤﻴﱠﺰﺓ ﻋﻨﺪﻩ ﺃﺧﺬ ﻣﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﻭﺗﺮﻙ ﻣﺎ ﻳﺴﺘﻐﲏ ﻋﻨﻪ ﻭﻣﺎ َﻳ ُ‬
‫ﻓﻴﺄﺧﺬ ﻣﺎ ﳛﺐﱡ ﻭﻳ َﺪ ﻉُ ﻣﺎ ﻳﻜﺮﻩ ﻭﻳﺸﻜﺮ‬

‫ﻑ‬
‫ﻋﻠﻰ ﺍﶈﺒﻮﺏ ﻭﻳﺼﱪ ﻋﻠﻰ ﺍﳌﻜﺮﻭﻩ ﺣﱴ ﻳﺬﻛﺮ ﺑﺎﳌﻜﺮﻭﻩ ﻛﻴﻔﻴﱠﺔ ﺍﻟﻌِﻘﺎﺏ ﻭﻳَﺬﻛﹸﺮ ﺑﺎﶈﺒﻮﺏ ﻛﻴﻔﻴّﺔ ﺍﻟﺜﻮﺍﺏ ﻭﻳﻌﺮ َ‬
‫ﺤﻨﹰﺎ ﺑﺎﻟﺼﱠﺒْﺮ ﻋﻠﻴﻪ ﻭﻣﺎ ﻳﺴﺮﱡﻩ ﺑﺎﺳﻄﹰﺎ ﻟﻪ ﻭﻣُﻤْﺘَ ﺤَﻨﺎﹰ ﺑﺎﻟﺸﻜﺮ ﻋﻠﻴﻪ‬
‫ﺑﺬﻟﻚ ﻛﻴﻔﻴﱠﺔ ﺍﻟﺘﻀﺎﻋﻴﻒ ﻭﻳﻜﻮﻥ ﻣﺎ ﻳﻐﻤﱡﻪ ﺭﺍﺩِﻋﹰﺎ ﻟﻪ ﻭﳑَﺘ َ‬
‫ﺸﻖﱡ ﻟﻠﺨﻮﺍﻃﺮ ﺃﺳﺒﺎﺏٌ ﻭﻳﺘﻬﻴّﺄ ﻟﺼﻮﺍﺏ (‬ ‫ﻭﻟﻠﻌﻘﻞ ﰲ ﺧِﻼﻝ ﺫﻟﻚ ﳎﺎﻝ ﻭﻟﻠﺮﺃﻱ ﺗﻘﻠﺐ ﻭﺗَﻨ َ‬
‫ﺍﻟﺮﺃﻱ ﺃﺑﻮﺍﺏ ﻭﻟﺘﻜﻮﻥ ﺍﳌﻌﺎﺭﻑ ﺍﳊﺴﱢﻴﺔ ﻭﺍﻟﻮﹺﺟﺪﺍﻧﺎﺕ ﺍﻟﻐﺮﻳﺰﻳّﺔ ﻭﲤﻴﻴﺰ ﺍﻷﻣﻮﺭ ﻬﺑﺎ ﺇﱃ ﻣﺎ ﻳﺘﻤﻴﺰ ﻋﻨﺪ ﺍﻟﻌﻘﻮﻝ ﻭﲢﺼﺮﻩ‬
‫ﺍﳌﻘﺎ ﻳﻴﺲ ﻭﻟﻴﻜﻮﻥ ﻋﻤ ﹸﻞ ﺍﻟﺪﱡﻧﻴﺎ ُﺳﻠﱠﻤﹰﺎ ﺇﱃ ﻋﻤﻞ ﺍﻵﺧﺮﺓ ﻭﻟﻴﺘ َﺮﻗﱠﻰ ﻣﻦ َﻣ ْﻌﺮﹺﻓﺔ ﺍﳊﻮﺍﺱ ﺇﻟﹶﻰ َﻣ ْﻌ ﹺﺮﹶﻓ ِﺔ ﺍﻟﻌُﻘﻮﻝ ﻭﻣﻦ ﻣ ْﻌ ﹺﺮﻓﹶﺔ‬
‫ﺍﻟﺮﻭﹺﻳّﺔ ﻣﻦ ﻏﺎﻳ ٍﺔ ﺇﻟﹶﻰ ﻏﺎﻳ ٍﺔ ﺣﺘﱠﻰ ﹶﻻ ﻳﺮﺿﻰ ﻣﻦ ﺍﻟﻌِﻠﻢ ﻭﺍﻟﻌَﻤَﻞ ﺇﻻﹼ ﲟﺎ ﺃﺩّﺍﻩ ﺇﻟﹶﻰ ﺍﻟﺜﱠﻮﺍﺏ ﺍﻟﺪﺍﺋﻢ ﻭﳒﱠﺎﻩ ﻣﻦ ﺍﻟﻌِﻘﺎﺏ ﺍﻷﻟﻴﻢ‬

‫ﻣﺎ ﳛﺴﻦ ﺍﻟﻜﻠﺐ ﳑﺎ ﻻ ﳛﺴﻨﻪ ﺍﻹﻧﺴﺎﻥ‬

‫ﺐ ﳑﱠﺎ ﻻﲢﺴﻨُﻪ ﺃﻧﺖ ﺃﻳﱡﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻣﻊ ﺍﺣﺘﻘﺎﺭﹺﻙ ﻟﻪ ﻭﻇﻠﻤِﻚ ﺇﻳﱠﺎﻩ ﻭﻛﻴﻒ ﻻ‬

‫ﻉ ﺍﷲ ﻋﺰﱠ ﻭﺟﻞﱠ ﺍﻟﻜﻠ َ‬
‫ﺳﻨﺬ ﹸﻛ ُﺮ ﹶﻃﺮَﻓﹰﺎ ﳑﱠﺎ ﺃﻭ َﺩ َ‬
‫ﺱ ﺩﻗﻴﻘﺔ ﻭﳓ ُﻦ ﻧَﻌﻠﻢ ﺃﻥﱠ ﺃﺩ ﻕﱠ ﺍﻟﻨﺎﺱ ِﺣﺴّﹰﺎ ﻭﺃﺭﻗﹼﻬُﻢ ِﺫﻫﻨﹰﺎ‬
‫ﺗﻜﻮﻥ ﺗﻠﻚ ﺍﳊﻜ ُﻢ ﻟﻄﻴﻔ ﹰﺔ ﻭﺗﻠﻚ ﺍﳌﻌﺎﱐ ﹶﻏﺮﹺﻳﺒ ﹰﺔ ﻭﺗﻠﻚ ﺍﻷﺣﺴﺎ ُ‬
‫ﲑ ﻣﻦ ﺣﺎﻻﺕ‬
‫ﺠ ﹺﺮﺑَﺔ ﻭﻋﻠﻤ ﹰﺎ ﹶﻟ ْﻮ ﺭَﺍ َﻡ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﳛﺴﻨُﻪ ﺍﻟﻜﻠﺐ ﰲ ﻛﺜ ﹴ‬
‫ﺻ ﺤﱠﻬﻢ ﺧﺎﻃِﺮﹰﺍ ﻭﺃﻛﻤﹶﻠ ُﻬ ْﻢ َﺗ ْ‬
‫ﻀﺮَﻫﻢ ﹶﻓﻬْﻤﹰﺎ ﻭﺃ َ‬
‫ﻭﺃﺣ َ‬
‫ﺍﻟﻜﻠﺐ ﹶﻟ ﹶﻈﻬَﺮ ﻟﻪ ﻣﻦ ﻋﺠﺰﹺﻩ ﻭﺧُﺮْﻗﻪ ﻭﻛﻼﻝ‬

‫ﺣﺪﱢﻩ ﻭﻓﹶﺴﺎﺩ ﺣﺴﱢ ِﻪ ﻣﺎ ﻻ ﻳﻌﺮﻑ ﺑﺪﻭﻧﻪ ﺇﻥﱠ ﺍﻷﻣﻮﺭ ﻟﹶﻢ ﺗُﻘﺴَﻢ ﻋﻠﻰ ﻣﻘﺪﺍﺭ ﺭﺃﻳﻪ ﻭﻻ َﻋﻠﹶﻰ ﻣﺒﻠ ﹺﻎ ﻋﻘِﻠ ﻪ ﻭﺗﻘﺪﻳﺮﻩ ﻭﻻ ﻋﻠﻰ‬
‫ﳏﺒﱠﺘِﻪ ﻭﺷﻬﻮﺗﻪ ﻭﺃﻥﹼ ﺍﻟﺬﻱ ﻗﺴﻢ ﺫﻟﻚ ﻻ ﳛﺘﺎﺝ ﺇﱃ ﺍﳌﺸﺎﻭﺭَﺓ ﻭﺍﳌﻌﺎﻭﻧَﺔ ﻭﺇﱃ ﻣﻜﺎﻧَﻔ ٍﺔ ﻭﻣُﺮﺍﻓﺪﺓ ﻭﻻ ﺇﱃ ﲡﺮﹺﺑﺔ ﻭﺭﻭﻳّﺔ‬
‫ﻼ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ‪.‬‬
‫ﻭﳓﻦ ﺫﺍﻛﺮﻭﻥ ﻣﻦ ﺫﻟﻚ ﲨ ﹰ‬

‫ﺧﱪﺓ ﺍﻟﻜﻠﺐ ﰲ ﺍﻟﺼﻴﺪ‬

‫ﺍﻋﻠﻢ ﺃﻥﱠ ﺍﻟﻜﻠﺐ ﺇﺫﺍ ﻋﺎﻳﻦ ﺍﻟﻈﱢﺒﺎ َﺀ ﻗﺮﻳﺒ ﹰﺔ ﻛﺎﻧﺖ ﺃﻭ ﺑﻌﻴﺪ ﹰﺓ ﻋﺮﻑ ﺍﳌ ْﻌَﺘﻞﱠ ﻭﻏﲑ ﺍﳌﻌْﺘﻞ ﻭﻋﺮَﻑ ﺍﻟﻌَﻨﺰ ﻣﻦ ﺍﻟﺘﱠﻴﺲ ﻭﻫﻮ ﺇﺫﺍ‬
‫ﺃﺑﺼ َﺮ ﺍﻟﻘﻄﻴ َﻊ ﱂ ﻳﻘﺼِﺪ ﺇﻻﹼ ﻗﺼ َﺪ ﺍﻟﺘﱠﻴﺲ ﻭﺇ ﹾﻥ ﻋﻠﻢ ﺃﻧّﻪ ﺃﺷﺪﱡ ﺣُﻀﺮﹰﺍ ﻭﺃﻃﻮ ﹸﻝ ﻭﺛﹾﺒ ﹰﺔ ﻭﺃﺑﻌﺪُ ﺷﻮﻃﹰﺎ ﻭَﻳ َﺪ ﻉُ ﺍﻟﻌﻨﺰ ﻭﻫﻮ ﻳﺮﻯ‬
‫ﺐ ﺑﺒﻮﻟﻪ ‪.‬‬ ‫ﺏ ﺧَﻄﻮﻫﺎ ﻭﻟﻜﻨﱠﻪ ﻳﻌﻠﻢ ﺃﻥﹼ ﺍﻟﺘﱠﻴﺲ ﺇﺫﺍ ﻋﺪﺍ ﺷﻮﻃﹰﺎ ﺃﻭ ﺷﻮﻃﲔ َﺣ ِﻘ َ‬ ‫ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﻧﻘﺼﺎﻥ ﺣُﻀْﺮﻫﺎ ﻭﻗﺼﺮ ﻗﺎ ﹺ‬
‫ﻣﺎ ﻳﻌﺮﺽ ﻟﻠﺤﻴﻮﺍﻥ ﻋﻨﺪ ﺍﻟﻔﺰﻉ ﻭﻛ ﱡﻞ ﺣﻴﻮﺍ ٍﻥ ﺇﺫﺍ ﺍﺷﺘﺪﱠ ﻓﺰﻋﻪ ﻓﺈﻧّﻪ ﻳَﻌﺮﹺﺽ ﻟﻪ ﺇﻣﱠﺎ ﺳَﻠﹶﺲ ﺍﻟﺒﻮﻝ ﻭﺍﻟﺘﻘﻄﲑ ﻭﺇﻣﱠﺎ ﺍ ُﻷ ْﺳ ُﺮ‬
‫ﳊﻘﹶﺐ ﻭﻛﺬﻟﻚ ﺍﳌﻀﺮﻭﺏ ﺑﺎﻟﺴﻴﺎﻁ ﻋﻠﻰ ﺍﻷﻛﺘﺎﻑ ﻭﺑﺎﻟﻌﺼﻲﱢ ﻋﻠﻰ ﺍﻷﺳﺘﺎﻩ ﻭﻣﺎ ﺃﻛﺜﺮ ﻣﺎ ﻳﻌﺘﺮﻳﻬﻢ ﺍﻟﺒﻮﻝ ﻭﺍﻟﻐﺎﺋﻂ‬ ‫ﻭﺍ ﹶ‬
 ‫ﺐ ﺍﻟﺘﱠﻴﺲ ﱂ‬
‫ﺾ ﺍﻟﻔﺮُﺳﺎﻥ ﺍﻷَﺑﻄﺎﻝ ﺇﺫﺍ ﻋﺎَﻳ َﻦ ﺍﻟﻌ ُﺪﻭّ ﻗﻄﱠ َﺮ ﺇﱃ ﺃﻥ ﻳﺬﻫﺐ ﻋﻨﻪ ﳍﹶﻮ ﹺﻝ ﺍﳉﹶﻨﺎﻥ ﻭﺇﺫﺍ َﺣ ِﻘ َ‬‫ﻭﻛﺬﻟﻚ ﺻﺎﺭ ﺑﻌ ُ‬
‫ﻉ ﻣﻦ ﺍﻟﻄﱠﺮْﻑ ﻓﻴﺜﻘﹸﻞ‬‫ﻳﺴﺘﻄﻊ ﺍﻟﺒَﻮﻝ ﻣﻊ ﺷﺪﱠﺓ ﺍﳊﹸﻀﺮ ﻭﻣﻊ ﺍﻟﻨﱠ ﹾﻔ ﹺﺰ ﻭﺍﻟﺰﱠﻣَﻊ ﻭﻭﺿﻊ ﺍﻟﻘﻮﺍﺋﻢ ﻣﻌﹰﺎ ﻭﺭَﻓﻌِﻬﺎ ﻣَﻌﹰﺎ ﰲ ﺃﺳ َﺮ َ‬
‫ﺐ ﻓﻴﺄﺧﺬﻩ ﻭﺍﻟﻌﻨﺰ ﻣﻦ ﺍﻟﻈﱢﺒﺎﺀ ﺇﺫﺍ ﺍﻋﺘﺮﺍﻫﺎ ﺍﻟﺒﻮ ﹸﻝ ﻣﻦ ﺷﺪﱠﻩ‬
‫َﻋ ْﺪﻭُﻩُ ﻭﻳﻘﺼ ُﺮ َﻣﺪَﻯ ﺧُﻄﺎﻩ ﻭﻳﻌﺘﺮﻳﻪ ﺍﻟُﺒﻬْﺮ ﺣﺘﱠﻰ ﻳﻠﺤﻘﻪ ﺍﻟﻜﻠ ُ‬
‫ﺴ َﻌ ِﺔ ﺍﻟﺴﱠﺒﹺﻴﻞ ﻭﺳﻬﻮﻟ ِﺔ ﺍﳌﺨﺮﺝ ﻓﺘﺼﲑ ﻟﺬﻟﻚ ﺃﺩﻭ َﻡ َﺷﺪّﹰﺍ‬
‫ﺏﻟ َ‬
‫ﺍﻟﻔﺰَﻉ ﱂ ﲡﻤﻌﻪ ﻭﺣﺬﻓﺖ ﺑﻪ ﻛﺈﻳﺰﺍﻍ ﺍﹶﳌ ﺨَﺎﺽ ﺍﻟﻀّﻮﺍ ﹺﺭ ﹺ‬
‫ﱪ ﻋﻠﻰ (‬
‫ﻭﺃﺻ َ‬
‫ﺍﳌﻄﺎﻭﻟﺔ ‪.‬‬
‫ﺝ ﰲ ﺫﻟﻚ ﺇﱃ ﻣُﻌﺎﻧﺎ ٍﺓ ﻭﻻ ﺇﱃ ﺗﻌﻠﱡﻢ‬ ‫ﻓﻬﺬﺍ ﺷﻲﺀٌ ﰲ ﻃﺒ ﹺﻊ ﺍﻟﻜﻠﺐ ﻣﻌﺮﻓﺘُﻪ ﺩﻭ ﹶﻥ ﺳﺎﺋﺮ ﺍﳊﻴﻮﺍﻥ ‪ .‬ﻭﺍﻟﻜﻠﺐ ﺍﺠﻤﻟﺮﱢﺏ ﻻ ﳛﺘﺎ ُ‬
‫ﻭﻻ ﺇﱃ ﺭﻭﻳّﺔ ﻭﻻ ﺇﱃ ﺗﻜﻠﻒ ﻗﺪ ﻛﻔﺎﻩ ﺫﻟﻚ ﺍﻟﺬﻱ ﺧَﻠﹶﻖ ﺍﻟﻌَﻘﻞ ﻭﺍﻟﻌﺎﻗﻞ ﻭﺍﳌﻌﻘﹸﻮﻝ ﻭﺍﻟﺪﺍﺀَ ﻭﺍﻟﺪﻭﺍﺀَ ﻭﺍﳌﺪﺍﻭﺍﺓﹶ ﻭﺍﳌﺪﺍﻭﹺﻱ‬
‫ﻭﻗﺴَﻢ ﺍﻷُﻣﻮﺭ ﻋﻠﻰ ﺍﳊﻜﻤﺔ ﻭﻋﻠﻰ ﲤﺎﻡ ﻣﺼﻠﺤﺔ ﺍﳋﻠﻴﻘﺔ ‪.‬‬

‫ﺫﻛﺎﺀ ﺍﻟﻜﻠﺐ ﻭﻣﻬﺎﺭﺗﻪ ﰲ ﺍﻻﺣﺘﻴﺎﻝ ﻟﻠﺼﻴﺪ‬

‫ﺞ ﻗﺪ ﺗﺮﺍﻛﻢ‬
‫ﺽ ﻓﻴﻪ ﻣﻠﺒَﺴﺔ ﻣﻦ ﺍﳉﻠﻴﺪ ﻭﻣﻐﺸﱠﺎﺓﹲ ﺑﺎﻟﺜﹼﻠ ﹺ‬
‫ﻭﻣﻦ ﻣﻌﺮﻓﺔ ﺍﻟﻜﻠﺐ ﺃﻥﱠ ﺍﳌﹸﻜﻠﱢﺐ ﻳُﺨﺮﺟﻪ ﺇﱃ ﺍﻟﺼﻴﺪ ﰲ ﻳﻮ ﹺﻡ ﺍﻷَﺭ ُ‬
‫ﻋﻠﻴﻬﺎ ﻃﺒﻘﹰﺎ َﻋﻠﹶﻰ ﻃ ﺒَﻖ‬

‫ﺣﺘﱠﻰ ﻃﺒﱠﻘﻬﺎ ﻭﺍﺳﺘﻔﺎﺽ ﻓﻴﻬﺎ ﺣﺘﱠﻰ ﺭﺑﱠﻤَﺎ ﺿﺮﺑﺘْﻪ ﺍﻟﺮﻳﺢ ﺑَﺒﺮْﺩﻫﺎ ﻓﻴﻌﻮﺩ ﻛ ﱡﻞ ﻃﺒ ﹴﻖ ﻣﻨﻬﺎ ﻭﻛﺄﻧّﻪ ﺻﻔﺎﺓﹲ ﻣﻠﺴﺎﺀ ﺃﻭ ﺻﺨﺮﺓﹲ‬
‫ﳉ ْﻬ ِﺪ ﻭﺍﻟﺘﱠﻔﺮﻳﻖ ﻓﻴﻤﻀﻲ‬
‫ﺧﻠﹾﻘﺎﺀ ﺣﱴ ﻻ ﻳﺜﺒﺖ ﻋﻠﻴﻬﺎ ﹶﻗ َﺪ ٌﻡ ﻭﻻ ُﺧﻒﱞ ﻭﻻ ﺣﺎﻓﺮ ﻭﻻ ﻇِﻠﻒ ﺇﻻﱠ ﺑﺎﻟﺘﺜﺒﻴﺖ ﺍﻟﺸﺪﻳﺪ ﺃﻭ ﺑﺎ ﹶ‬
‫ﻂ‬
‫ﺏ ﺑﺎﻟﻜﻠﺐ ﻭﻫﻮ ﺇﻧﺴﺎﻥﹲ ﻋَﺎﻗﻞ ﻭﺻﻴﱠﺎﺩٌ ﳎﺮﱢﺏ ﻭﻫﻮ ﻣﻊ ﺫﻟﻚ ﻻ ﻳﺪﺭﻱ ﺃﻳ َﻦ ﺟُﺤﺮ ﺍﻷَﺭﻧﺐ ﻣﻦ ﲨﻴ ﹺﻊ ﺑَﺴﺎِﺋ ِ‬ ‫ﺍﻟﻜ ﻼﹼ ُ‬
‫ﲔ ﻳﺪﻳﻪ‬
‫ﺽ ﻓﻴﺘ ﺨﱠﺮﻕ ﺍﻟﻜﻠﺐ ﺑ َ‬
‫ﺵ ﺍﻷﺭ ﹺ‬
‫ﲑ ﺫﻟﻚ ﻣﻦ ﻣﻮَﺍﰿ ﻭﺣﻮ ﹺ‬ ‫ﱯ ﻭﻻ َﻣ ﹾﻜ ﹺﻮ ﺛﻌﻠﺐ ﻭﻻ ﻏ َ‬
‫ﺍﻷﺭﺽ ﻭﻻ ﻣﻮﺿ َﻊ ﻛﹸﻨﺎﺱ ﻇ ﹴ‬
‫ﳉ ﺤَﺮﺓ ﻭﺣﱴ ﻳُﺜﲑ ﺍﻟﺬﻱ‬
‫ﻭﺧَﻠ ﹶﻔﻪُ ﻭﻋﻦ ﳝﻴﻨﻪ ﻭﴰﺎﻟﻪ ﻭﻳﺘﺸﻤّ ُﻢ ﻭﻳﺘﺒﺼّﺮ ﻓﻼ ﻳﺰﺍﻝ ﻛﺬﻟﻚ ﺣﺘﱠﻰ ﻳﻘِﻒ ﻋﻠﻰ ﺃﻓﻮﺍﻩ ﺗﻠﻚ ﺍ ِ‬
‫ﻓﻴﻬﺎ ﺑﺘﻨﻔﻴﺲ ﺍﻟﺬﻱ ﻓﻴﻬﺎ ﻭﺫﻟﻚ ﺃﻥ ﺃﻧﻔﺎﺳﻬﺎ ﻭﺑُﺨﺎ َﺭ ﺃﺟﻮﺍﻓﻬَﺎ ﻭﺃﺑﺪﺍﻧﹺﻬﺎ ﻭﻣﺎ ﳜﺮﺝ ﻣﻦ ﺍﳊﺮﺍﺭﺓ ﺍﳌﺴﺘﻜﻨّ ِﺔ ﰲ ﻋﻤﻖ‬
‫ﺞ ﺍﳉﺎﻣﺪ ﺣﱴ ﻳﺮ ﻕﱠ ﻭﻳﻜﺎﺩ ﺃﻥ ﻳﺜﻘﺒﻪ ﻭﺫﻟﻚ ﺧﻔﻲﱞ ﻏﺎﻣﺾ ﻻ ﻳﻘﻊ‬
‫ﳉ ﺤْﺮ ﻣﻦ ﺍﻟﺜﱠﻠ ﹺ‬
‫ﺍﻷﺭﺽ ﳑّﺎ ﻳُﺬﻳﺐ ﻣﺎ ﻻﻗﺎﻫَﺎ ﻣﻦ ﹶﻓ ﹺﻢ ﺍ ﹸ‬
‫ﻉ ﻭﻻ ﻗﺎﺋﻒ ﻭﻻ ﻓ ﻼﹼﺡ ﻭﻟﻴﺲ ﻳﻘﻊ ﻋﻠﻴﻪ ﺇﻻﹼ ﺍﻟﻜﻠﺐ ﺍﻟﺼﺎﺋﺪ ﺍﳌﺎﻫﺮ‬
‫ﻋﻠﻴﻪ ﻗﺎﻧﺺ ﻭﻻ ﺭﺍ ﹴ‬

‫ﻒ ﺍﻷﺭﺍﻧﺐ ﰲ ﺍﳉﺒﻞ ﺍﻟﺸﺎﻫﻖ ﻣﻦ ﺍﻟﺮﱢﻓﻖ ﻭﺣﺴﻦ ﺍﻻﻫﺘﺪﺍﺀ ﻭﺍﻟﺘﺄﺗﱢﻲ‬

‫ﻭﻋﻠﻰ ﺃﻥﹼ ﻟِﻠﻜﻠﺐ ﰲ ﺗَﺘَﺒﱡﻊ ﺍﻟﺪﱡﺭﱠﺍﺝ ﻭﺍﻹﺻﻌﺎ ِﺩ َﺧ ﹾﻠ َ‬
‫ﻣﺎ ﳜﻔﻰ ﻣﻜﺎﻧﻪ ﻋﻠﻰ ﺍﻟﺒﻴﺎﺯﺭﺓ ﻭﺍﻟﻜ ﻼﹼﺑﲔ ‪.‬‬

‫ﺍﻻﻧﺘﺒﺎﻩ ﺍﻟﻐﺮﻳﺰﻱ ﰲ ﺍﻟﻜﻠﺐ‬

‫ﺖ ﻭﺃﻏ ﹶﻠ َﻖ ﺩﻭﻧﻪ ﺍﻟﺒﺎﺏ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻛﺎﻥ ﻃﺒﱠﺎﺧﻪ ﻳﺮﺟﻊ ﻓﻴﻪ ﻣﻦ‬
‫ﻭﻗﺪ ﺧﺒّﺮﱐ ﺻﺪﻳﻖٌ ﱄ ﺃﻧّﻪ ﺣﺒﺲ ﻛﻠﺒ ﹰﺎ ﻟﻪ ﰲ ﺑﻴ ٍ‬
‫ﺢ ﺍﻟﺒﺎﺏ ﻟﺘﻮ ﳘﹼﻪ ﺃﻥﱠ ﺍﻟﻄﱠﺒﱠﺎﺥ ﻗﺪ ﺭﺟَﻊ ﻣﻦ‬ ‫ﺍﻟﺴﻮﻕ ﻭﻣﻌَﻪ ﺍﻟﻠﺤﻢ ﰒﱠ ﺃﺣﺪﱠ ﺳِﻜﱢﻴﻨﺎﹰ ﺑﺴﻜﲔ ﻓﻨﺒَﺢ ﺍﻟﻜﻠﺐ ﻭﻗﹶﻠﻖ ﻭﺭﺍﻡ ﻓﺘ َ‬
‫ﺍﻟﺴﻮﻕ ﺑﺎﻟﻮﻇﻴﻔﺔ ﻭﻫﻮ ﳛﺪ ﺍﻟﺴﱢﻜﱢﲔ ﻟﻴﻘﻄﻊ ﺍﻟﻠﱠﺤﻢ ﻗﺎﻝ ‪ :‬ﻓﻠﻤﺎ ﻛﺎﻥ ﺍﻟﻌﺸﻲﱡ ﺻَﻨ ْﻌﻨَﺎ ﺑﻪ ﻣﺜ ﹶﻞ ﺫﻟﻚ ﻟﻨﺘﻌﺮﱠﻑ ﺣﺎﻟﹶﻪ ﰲ‬
‫ﺐ ﱄ ﺁﺧ ﺮ ﻓﻠﻢ َﻳ ﹾﻘﹶﻠ ْﻖ ﺇﻻﹼ ﻗﻠﻘﹰﺎ ﻳﺴﲑﹰﺍ ﻓﻠﻢ ﻳﻠﺒﺚ ﺃ ﹾﻥ ﺭ َﺟ َﻊ‬
‫ﺖ ﺫﻟﻚ ﺑﻜﻠ ﹴ‬
‫ﻣﻌﺮﻓﺔ ﺍﻟﻮﻗﺖ ﻓﻠﻢ ﻳﺘﺤﺮّﻙ ﻗﺎﻝ ‪ :‬ﻭﺻﻨﻌ ُ‬
‫ﺖ ﺑﺎﻟﺮﱠ ﺻْﺪ‬
‫ﻑ ﺍﻟﻮﻗ َ‬
‫ﺢ ﺍﻟﺒﺎﺏ ﻗﺎﻝ ﻓﻘﻠﺖ ‪ :‬ﻭﺍﷲ ﻟﹶﺌ ْﻦ ﻛﺎﻥ ﻋﺮ َ‬
‫ﺍﻟﻄﹼﺒﺎﺥ ﻓﺼﻨَﻊ ﺑﺎﻟﺴّﻜﱢﲔ ﻣﺜﻞ ﺻﻨﻴﻌﻲ ﻓﻘﻠِﻖ ﺣﺘﱠﻰ ﺭﺍﻡ ﻓﺘ َ‬
‫ﺕ ﺍﻟﺴﱢﻜﱢﲔ‬‫ﺢ ﺍﻟﻠﺤﻢ ﻋﺮَﻑ ﺃﻧﱠﻪ ﻟﻴﺲ ﺑﺸﻲﺀ ﰒﱠ ﳌﺎ ﲰﻊ ﺻﻮ َ‬ ‫ﺸﻢﱠ ﺭﻳ َ‬
‫ﻓﺘﺤﺮﱠﻙ ﻟﻪ ﻓﻠﻤﺎ ﱂ ﻳ َ‬

‫ﺢ ﺍﻟﻠﱠﺤﻢ ﻣﻦ ﺍﳌﻄﺒﺦ ﻭﻫﻮ ﰲ ﺍﻟﺒﻴﺖ ﺃﻭ ﻋﺮﻑ ﹶﻓﺼْﻞ ﻣﺎ ﺑﲔ‬ ‫ﻭﺍﻟﻮﻗﺖُ َﺑ ْﻌﺪُ ﱂ َﻳﺬﹾﻫﺐ ﻭﻗﺪ ﺟﻲﺀ ﺑﺎﻟﻠﺤﻢ ﻓﺸﻢﱠ ﺭﹺﻳ َ‬
‫ﺇﺣﺪﺍﺩِﻱ ﺍﻟﺴﱢﻜﱢﲔ ﻭﺇﺣﺪﺍ ِﺩ ﺍﻟﻄﺒﺎﺥ ﺇﻥﹼ ﻫﺬﺍ ﺃﻳﻀﹰﺎ ﹶﻟَﻌ ﺠَﺐ ﻭﺇﻥﹼ ﺍﻟﻠﺤ َﻢ ﻟﻴﻜﻮﻥ ﺑﻴﲏ ﻭﺑﻴﻨَﻪ ﺍﻟﺬﺭﺍﻋﺎﻥ ﻭﺍﻟﺜﻼﺙ ﺍﻷﺫﺭﻉ‬
‫ﻓﻤﺎ ﺃﺟ ُﺪ ﺭﳛَﻪ ﺇﻻﹼ َﺑ ْﻌ َﺪ ﺃ ﹾﻥ ﺃﹸ ْﺩﹺﻧﻴَﻪ ﻣﻦ ﺃﻧﻔﻲ ﻭﻛ ﱡﻞ ﺫﻟﻚ ﻋﺠﺐ ‪.‬‬
‫ﺸﻜﱡﻮﻥ ﺃ ﻥﱠ ﻛﻠﺒﹰﺎ ﻛﺎﻥ ﻳﻜﻮ ﹸﻥ ﰲ ﺃﻋﻠﻰ ﺍﻟﺴﻜﺔ‬
‫ﻭﱂ ﺃ ﹺﺟ ْﺪ ﺃﻫﻞ ﺳﻜﹼﺔ ﺃﹶﺻﻄﹶﻔﺎﻧُﻮﺱ ﻭﺩﺍﺭ ﺟﺎﺭَﻳ ﹶﺔ ﻭﺑﺎ َﻋ ﹶﺔ ﻣُ َﺮﺑﱠ َﻌ ِﺔ ﺑﲏ ِﻣ ْﻨ ﹶﻘ ﹴﺮ ﻳ ُ‬
‫ﺤﺮَﺱ ﺍﳊﺎﺭﺱ ﺃﻳﺎ َﻡ ﺍﻷﺳﺒﻮﻉ ﻛﻠﱢﻪ ﺣﺘﱠﻰ ﺇﺫﹶﺍ ﻛﺎﻥ ﻳﻮ ُﻡ ﺍﳉﻤﻌﺔ ﺃﻗﺒ ﹶﻞ ﹶﻗ ْﺒ ﹶﻞ ﺻﻼﺓ ﺍﻟﻐﺪﺍﺓ ﻣﻦ ﻣﻮﺿﻌﻪ‬ ‫ﻭﻛﺎﻥ ﻻﳚﻮﺯ َﻣ ْ‬
‫ﳉﺰُﺭ ﰲ‬
‫ﻕ ﺍﳉﺰﱠﺍﺭ ﺷﻲﺀٌ ﻣﻦ ﳊﻢ ﻭﺑﺎﺏ ﺟﺎﺭﻳَﺔ ﺗُﻨﺤﺮ ﻋﻨﺪَﻩ ﺍ ﹸ‬ ‫ﺫﻟﻚ ﺇﱃ ﺑﺎﺏ ﺟﺎﺭﻳَﺔ ﻓﻼ ﻳﺰﺍﻝ ﻫﻨﺎ َﻙ ﻣﺎﺩﺍﻡ ﻋﻠﻰ ِﻣﻌْﻼ ﹺ‬
‫ﲨﻴﻊ ﺃﻳﱠﺎﻡ ﺍﳉﻤﻊ ﺧﺎ ﺻﱠﺔ ﻓﻜﺎﻥ ﺫﻟﻚ ﳍﺬﺍ ﺍﻟﻜﻠﺐ ﻋﺎﺩ ﹰﺓ ﻭﱂ ﻳﺮﻩ ﺃﺣﺪٌ ﻣﻨﻬﻢ ﰲ ﺫﻟﻚ ﺍﳌﻮﺿﻊ ﰲ ﺳﺎﺋﺮ ﺍﻷﻳﱠﺎﻡ ﺣﺘﱠﻰ ﺇﺫﺍ‬
‫ﻛﺎﻥ ﻏﺪﺍ ﹶﺓ ﺍﳉﻤﻌﺔ ﺃﹶﻗﺒَﻞ ‪.‬‬
‫ﻓﻠﻴﺲ ﻳﻜﻮ ﹸﻥ ﻣِﺜ ﹸﻞ ﻫﺬﺍ ﺇﻻﹼ ﻋﻦ ﻣﻘﺪﺍﺭﻳّ ٍﺔ ﲟﻘﺪﺍﺭ ﻣﺎ ﺑﲔ ﺍﻟﻮﻗﺘﲔ ﻭﻟﻌﻞﱠ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻟﻨﺎﺱ ﻳﻨﺘﺎﺑﻮﻥ ﺑﻌّﺾ ﻫﺬﻩ ﺍﳌﻮﺍﺿﻊ ﰲ‬
‫ﻳﻮ ﹺﻡ ﺍﳉﻤﻌ ِﺔ‬

‫ﺲ ﻣﻦ ﻧﻔﺴﻪ‬
‫ﺐ ﱂ ﻳﻨ َ‬
‫ﺇﻣّﺎ ﻟﺼﻼ ٍﺓ ﻭﺇﻣّﺎ ﻟﻐﲑ ﺫﻟﻚ ﻓﻼ َﻳ ْﻌ ِﺪﻣُﻬُﻢ ﺍﻟﻨﱢﺴﻴﺎﻥ ﻣﻦ ﺃﻧﻔﺴﻬﻢ ﻭﺍﻻﺳﺘﺬﻛﺎﺭ ﺑﻐﲑﻫﻢ ﻭﻫﺬﺍ ﺍﻟﻜﻠ ُ‬
‫ﻭﻻ ﻳﺴﺘﺬﻛﺮ ﺑﻐﲑﻩ ﻭﺯﻋﻢ ﻫﺆﻻﺀ ﺑﺄﲨﻌﻬﻢ ﺃﻧﱠﻬﻢ ﺗﻔﻘﱠﺪﻭﺍ ﺷﺄ ﹶﻥ ﻫﺬﺍ ﺍﻟﻜﻠﺐ ﻣﻨﺬ ﺍﻧﺘﺒﻬﻮﺍ ﻟﺼَﻨﻴﹺﻌﻪ ﻫﺬﺍ ﻓﻠﻢ ﹺﳚﺪُﻭﻩ ﻏﺎﺩ َﺭ‬
‫ﺫﻟﻚ ﻳﻮﻣﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻓﻬﺬﹶﺍ ﻫﺬﺍ ‪ ) .‬ﻗﺼّﺔ ﰲ ﻭﻓﺎﺀ ﺍﻟﻜﻠﺐ ( ) ﻳُ َﻌﺮﱢﺩُ ﻋﻨ ُﻪ ﺟﺎ ُﺭ ُﻩ ﻭﺷﻘﻴﻘﹸﻪ ** ﻭﻳﻨﺒﹺﺶ ﻋﻨﻪ ﻛ ﹾﻠُﺒ ُﻪ ﻭَﻫْﻮ‬
‫ﺐ‬
‫ﻼ ﺧﺮﺝ ﺇﱃ ﺍﳉﹶﺒّﺎﻥ ﻳﻨﺘﻈﺮ ﺭﹺﻛﺎﺑَﻪ ﻓﺄﺗﺒﻌﻪ ﻛﻠ ﺐٌ ﻛﺎﻥ ﻟﻪ ﻓﻀﺮﺏ ﺍﻟﻜﻠ َ‬
‫ﺿﺎ ﹺﺭُﺑ ْﻪ ( ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ‪ :‬ﻗﻴﻞ ﺫﻟﻚ ﻷﻥﱠ ﺭﺟ ﹰ‬
‫ﺐ ﺇﻻﹼ ﺃﻥ ﻳﺬﻫﺐ ﻣﻌﻪ ﻓﻠﻤﺎ ﺻﺎﺭ ﺇﱃ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﻓﻴﻪ ﺍﻻﻧﺘﻈﺎﺭ‬ ‫ﻭﻃﺮﺩَﻩ ﻭﻛﺮﻩ ﺃﻥ ﻳﺘﺒﻌﻪ ﻭﺭﻣﺎﻩ ﲝﺠﺮ ﻓﺄﰉ ﺍﻟﻜﻠ ُ‬
‫ﺐ ﻗﺮﻳﺒﹰﺎ ﻣﻨﻪ ﻓﺒﻴﻨﺎ ﻫﻮ ﻛﺬﻟﻚ ﺇﺫ ﺃﺗﺎ ُﻩ ﺃﻋﺪﺍﺀٌ ﹶﻟﻪُ ﻳﻄﻠﺒﻮﻧﻪ‬
‫ﺾ ﺍﻟﻜﻠ ُ‬
‫ﺭﺑ َ‬

‫ﲑ ﺑﻌﻴﺪﺓ‬
‫ﺕ ﻭﺭُﻣﻲ ﺑ ِﻪ ﰲ ﺑﺌ ﹴﺮ ﻏ ﹺ‬
‫ﺑﻄﺎﺋﻠ ٍﺔ ﳍﻢ ﻋﻨﺪﻩ ﻭﻛﺎﻥ ﻣﻌﻪ ﺟﺎﺭ ﹶﻟﻪُ ﻭﺃﺧﻮﻩ ِﺩﻧْﻴﹰﺎ ﻓﺄﺳﻠﻤﺎﻩ ﻭﻫﺮﺑﺎ ﻋﻨﻪ ﻓﺠﺮﺡ ﺟﹺﺮﺍﺣﺎ ٍ‬
‫ﻕ ﺭﺃﺳِﻪ ﻣﻨﻪ ﻭﺍﻟﻜﻠﺐُ ﰲ ﺫﻟﻚ ﻳَﺰﺟُﻢ ﻭَﻳ ﹺﻬﺮﱡ ﻓﻠﻤﱠﺎ‬‫ﺍﻟﻘﻌﺮ ﰒ ﺣَﺜﹶﻮْﺍ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺘﺮﺍﺏ ﺣﺘﱠﻰ ﹶﻏﻄﱠﻰ ﺭﺃﺳﻪ ﰒ ﻛﹸﻤﱢ َﻢ ﻓﻮ َ‬
‫ﺏ ﺑﻴﺪﻩ ﻭﻳﻜﺸﻒ ﻋﻦ ﺭﺃﺳﻪ ﺣﱴ ﺃﻇﻬﺮ ﺭﺃﺳﻪ‬ ‫ﺱ ﺍﻟﺒﺌﹾﺮ ﻓﻤﺎ ﺯﺍﻝ ﻳَﻌﻮﻱ ﻭﻳﻨﺒﺚ ﻋﻨﻪ ﻭﳛﺜﻮ ﺍﻟﺘﱡﺮَﺍ َ‬
‫ﺍﻧﺼﺮﻓﻮﺍ ﺃﺗﻰ ﺭﺃ َ‬
‫ﺕ ﻭﱂ ﻳﺒﻖ ﻣﻨﻪ ﺇﻻﹼ ﺣُﺸﺎﺷﺔ ﻓﺒﻴﻨﺎ ﻫﻮ ﻛﺬﻟﻚ ﺇﺫ َﻣﺮّ ﻧﺎﺱ ﻓﺄﻧﻜﺮﻭﺍ ﻣﻜﺎﻥ‬‫ﺕ ﺇﻟﻴﻪ ﺍﻟﺮﱡﻭﺡ ﻭﻗﺪ ﻛﺎﺩ ﳝﻮ ُ‬‫ﻓﺘﻨﻔﹼﺲَ ﻭ ُﺭﺩﱠ ْ‬
‫ﺍﻟﻜﻠﺐ ﻭﺭﺃﻭﻩ ﻛﺄﻧّﻪ ﳛﻔِﺮ ﻋﻦ ﻗﱪ ﻓﻨﻈﺮﻭﺍ ﻓﺈﺫﺍ ﻫﻢ ﺑﺎﻟﺮﱠﺟُ ﹺﻞ ﰲ ﺗﻠﻚ ﺍﳊﺎﻝ ﻓﺎﺳﺘﺸﺎﻟﻮﻩ ﻓﺄﺧﺮﺟﻮﻩ ﺣﻴﱠﹰﺎ ﻭﺣَﻤﻠﻮﻩ ﺣﺘﱠﻰ‬
‫ﺃﺩﱠﻭﻩ ﺇﱃ ﺃﻫﻠﻪ ﻓﺰﻋﻢ ﺃﻥﹼ ﺫﻟﻚ ﺍﳌﻮﺿ َﻊ ُﻳ ْﺪﻋَﻰ ﺑﺒﺌﹾﺮ ﺍﻟﻜﻠﺐ ﻭﻫﻮ ﻣُﺘﻴﺎ ﻣِﻦ ﻋﻦ ﺍﻟﻨﱠﺠﻒ ﻭﻫﺬﺍ ﺍﻟﻌﻤ ﹸﻞ ﻳﺪﻝ َﻋﻠﹶﻰ َﻭﻓﹶﺎﺀ‬
‫ﱪ ﻭﻋﻠﻰ ﻛﺮﻡ ﻭﺷﻜﺮ ﻭﻋﻠﻰ ﻏﻨﺎ ٍﺀ ﻋﺠﻴﺐ ﻭﻣﻨﻔﻌ ٍﺔ ﺗﻔﻮﻕ‬
‫ﻃﺒﻴﻌﻲ ﻭﺇﻟﻒٍ ﻏﺮﻳﺰﻱ ﻭﳏﺎﻣﺎ ٍﺓ ﺷﺪﻳﺪﺓ ﻭﻋﻠﻰ ﻣﻌﺮﻓ ٍﺔ ﻭﺻ ﹴ‬
‫ﺍﳌﻨﺎﻓﻊ َﻷﻥﹼ ﺫﻟﻚ ﻛﻠﱠﻪ ﻛﺎﻥ ﻣﻦ ﻏﲑ ﺗﻜﻠﻒ ﻭﻻ ﺗﺼﻨﱡ ﹴﻊ ‪.‬‬

‫ﻭﻗﺎﻝ ﻣﺆﻣﱠﻞ ﺑﻦ ﺧﺎﻗﺎﻥ ﻷﻋﺮﺍﰊﱟ ﻣﻦ ﺑﲏ ﺃﺳﺪ ﻭﻗﺪ ﺃ ﹶﻛ ﹶﻞ َﺟ ْﺮ َﻭ ﻛﻠﺐ ‪ :‬ﺃﺗﺄﻛﻞ ﳊﻢ ﺍﻟﻜﻠﺐ ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﺇﺫﺍ‬
‫ﻉ ﻳﻮﻣﹰﺎ ﺑﺒﻠﹶﺪ ٍﺓ ** ﻭﻛﺎﻥ ﲰﻴﻨﺎﹰ ﻛﻠﺒُﻪ ﻓﻬﻮ ﺁﻛﻠﹸﻪ ( ﺃ ﹸﻛﻞﱠ ﻫﺬﺍ ﹶﻗﺮَﻣ ﹰﺎ ﺇﱃ ﺍﻟﻠﺤﻢ ﻗﺎﻝ ‪ :‬ﻓﺄﻧﺸﺄ ﺍﻷﺳﺪﻱﱡ ﻳﻘﻮﻝ ‪) :‬‬ ‫ﺃﺳﺪﻱﱞ ﺟﺎ َ‬
‫ﺖ ﻻ ﺗﺪﺭﻱ (‬ ‫ﳊ ﹾﻠﻔﹶﺎ ِﺀ ﺇﻥ ﻛﻨ َ‬
‫ﺚ ﹸﻃﻌْﻤ ﹰﺎ ﻭ َﺷ ْﻬ َﻮ ﹰﺓ ** ﻓﺴﺎﺋِﻞ ﺃﺧﺎ ﺍ ﹶ‬
‫ﺻﺒّﹰﺎ ﲝﻆﱢ ﺍﻟﻠﱠﻴ ِ‬
‫ﻭ َ‬

‫ﻃﻠﺐ ﺍﻷﺳﺪ ﻟﻠﻜﻠﺐ‬

‫ﻗﺎﻝ ‪ :‬ﻭﺫﻟﻚ ﻷﻥﱠ ﺍﻷ َﺳ َﺪ ﻻ ﳛﺮﹺﺹ ﻋﻠﻰ ﺷﻲ ٍﺀ ﻣﻦ ﺍﻟﻠﱡﺤﻤﺎ ِﻥ ﺣِﺮ ﺻَﻪ ﻋﻠﻰ ﳊﻢ ﺍﻟﻜﻠﺐ ﻭﹶﺃﻣّﺎ ﺍﻟﻌَﺎﻣﱠﺔ ﻓﺘَﺰﻋُﻢ ﹶﺃ ﻥﱠ ﳊﹸﻮﻡ‬
‫ﺕ ﺍﻟﻘﹸﺮﻯ ﻃﻠﺒﹰﺎ ﻻﻏﺘﺮﺍﺭ ﺍﻟﻜﻠﺐ ﻷﻥﱠ ﻭﺛﺒﺔ ﺍﻷﺳﺪ‬
‫ﺍﻟﺸﺎ ِﺀ ﺃﺣﺐﱡ ﺍﻟﻠﱡﺤﻤﺎ ِﻥ ﺇﻟﻴﻪ ﻗﹶﺎﻟﹸﻮﺍ ‪ :‬ﻭﻟﺬﻟﻚ ﻳُﻄﻴﻒ ﺍﻷﺳ ُﺪ َﲜَﻨﺒَﺎ ِ‬
‫ﺗُﻌ ﺠﹺﻞ ﺍﻟﻜﻠﺐ ﻋﻦ ﺍﻟﻘﻴﺎﻡ ﻭﻫﻮ ﺭﺍﺑﺾ ﺣﺘﱠﻰ ُﺭﺑﱠﻤﺎ ﺩﻋﺎﻫﻢ ﺫﻟﻚ ﺇﱃ ﺇﺧﺮﺍﺝ ﺍﻟﻜﻠﺐ ﻣﻦ ﻗﹸﺮﺍﻫﻢ ﺇﻻﹼ ﺃ ﹾﻥ ﻳﻜﻮﻥ ﺑﻘﺮﺏ‬
‫ﺿِﻴﺎﻋﻬﻢ ﺧﻨﺎﺯﻳ ُﺮ ﻓﻠﻴﺲ ﺣﻴﻨﺌﺬٍ ﺷﻲﺀٌ ﺃﺣﺐﱠ ﺇﻟﻴﻬﻢ ﻣﻦ ﺃﻥ ﺗﻜﺜﺮ ﺍﻷُﺳﺪ ﻋﻨﺪﻫﻢ ﻭﺇﻧﱠﻤﺎ ﻳُﺨﺮﺟﻮﻥ ﻋﻨﻬﻢ ﰲ ﺗﻠﻚ‬
‫ﺍﳊﺎﻻﺕ ﺍﻟﻜﻼﺏ ﻷﻧﱠﻬﻢ ﳜﺎﻓﻮﻬﻧﺎ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻋﻨﺪﻫﻢ ﺃﻧ ﹶﻔﺲُ‬

‫ﻀ ِﺔ ﺃﻭ ﺍﳌﺄﺳَﺪﺓ ‪.‬‬
‫ﺏ ﺍﻟ َﻐ ْﻴ َ‬
‫ﻣﻦ ﺍﻟﻜﻠﺐ ﻭﻫﺬﻩ ﻣﺼﻠﺤﺔﹲ ﰲ ﺍﻟﻜﻠﺐ ﻭﻻ ﻳﻜﻮﻥ ﺫﻟﻚ ﺇﻻﹼ ﰲ ﺍﻟﻘﹸﺮﻯ ﺍﻟﱵ ﺑﻘﹸﺮ ﹺ‬
‫ﳊﻨَﻘﻪ ﻋﻠﻴﻪ ﻻ ﻣﻦ‬
‫ﺐ ﹶ‬
‫ﺐ ﺍﻟﻜﻠ َ‬ ‫ﲔ ﻗﻮ ﹰﻻ ﻻ ﺃﺩﺭﻱ ﻛﻴﻒ ﻫﻮ ﺫﻛﺮ ﺃﻧﱠﻬﻢ ﻻ ﻳﺸﻜﱡﻮ ﹶﻥ ﺃﻧﱠﻪ ﺇﻧﱠﻤﺎ ﻳﻄﻠ ُ‬
‫ﻓﺰﻋﻢ ﱄ ﺑﻌﺾ ﺍﻟﺪﱠﻫﺎِﻗ ﹺ‬
‫ﻁ ﺍﻷﻬﻧﺎﺭ ﻓﻴﺄﻛﻞ ﺍﻟﺴﱠﺮﺍﻃﲔ ﻭﺍﻟﻀﻔﺎﺩﻉ‬ ‫ﻃﺮﻳ ﹺﻖ ﺃﻥﹼ ﳊﻤَﻪ ﺃﺣﺐﱡ ﺍﻟﻠﱡﺤﻤﺎﻥ ﺇﻟﻴﻪ ﻭﺇﻥﱠ ﺍﻷﺳ َﺪ ﻟﻴَﺄﰐ ﻣَﻨﺎﻗِﻊ ﺍﳌﻴﺎﻩ ﻭﺷﻄﻮ ﹶ‬
‫ﻑ ﻣﻦ ﲪﲑ‬‫ﻭﺍﻟﺮﱠﻕ ﻭﺍﻟﺴﻼﺣﻒ ﻭﺇﻧﱠﻪ ﺃﺷ َﺮﻩُ ِﻣ ْﻦ ﹶﺃ ﹾﻥ ﳜﺘﺎ َﺭ ﳊﻤﹰﺎ ﻋﻠﻰ ﳊﻢ ﻗﺎﻝ ‪ :‬ﻭﺇﻧﱠﻤﺎ ﻳﻜﻮﻥ ﺫﻟﻚ ﻣﻨﻪ ﺇﺫﺍ ﺃﺭﺍ َﺩ ﺍﳌﺘﻄﺮﱢ َ‬
‫ﺐ ﰲ ﺍﻟﻨﱡﺒﺎﺡ ﺍﻧﺘﺒﻬﻮﺍ ﻭﻧﺬِﺭﻭﺍ ﺑﺎﻷﺳَﺪ ﻓﻜﺎﻧﻮﺍ َﺑ ْﻴ َﻦ ﺃﻥ ﳛﺼﱢﻨﻮﺍ ﺃﻣﻮﺍﻟﹶﻬﻢ‬ ‫ﺍﻟﻘﺮﻳﺔ ﻭﺷﺎﺋﻬﺎ ﻭﺳﺎﺋِﺮ ﺩﻭﺍﺑﱢﻬﺎ ﻓﺈﺫﺍ ﹶﻟ ﺞﱠ ﺍﻟﻜﻠ ُ‬
‫ﲔ ﺃﻥ ﻳﻬﺠﻬﺠﻮﺍ ﺑﻪ ﻓﲑﺟ َﻊ ﺧﺎﺋﺒﹰﺎ ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺫﻟﻚ ﺑﺪﺃ ﺑﺎﻟﻜﻠﺐ ﻷ ﹾﻥ ﻳﺄ َﻣ ْﻦ ﺑﺬﻟﻚ ﺍﻹﻧﺬﺍﺭ ﰒﱠ ﻳﺴﺘﻮﱄ ﻋﻠﻰ ﺍﻟﻘﺮﻳﺔ ﲟﺎ‬‫ﻭَﺑ َ‬
‫ﺏ ﳍﺬﻩ ﺍﻟﻌﻠﱠﺔ ‪.‬‬‫ﻓﻴﻬﺎ ﻓﺈﻧﱠﻤﺎ ﻳﻄﺎﻟﺐ ﺍﻷﺳ ُﺪ ﺍﻟﻜﻼ َ‬

‫ﺚ ﻳﺪُﻭﺭ ﺑﻴﻨﻬﻢ‬
‫ﺖ ﺍﳊﺪﻳ ﹶ‬
‫ﺖ ﺣﺪﻳﺜﹰﺎ ﻣﻦ ُﺷﻴُﻮﺥ َﻣ ﻼﱠﺣﻲ ﺍﳌﻮﺻﻞ ﻭﺃﻧﺎ ﻫﺎﺋﺐ ﻟﻪ ﻭﺭﺃﻳ ُ‬
‫ﻣﻦ ﺣﻴﻞ ﺍﻷﺳﺪ ﰲ ﺍﻟﺼﻴﺪ ﻭﲰﻌ ُ‬
‫ﻼ ﻭﺍﳌ ﻼﱠﺣﻮﻥ ﳝﺪﱡﻭﻥ ﺍﻟﺴﻔﻴﻨﺔﹶ ﻓﻼ‬ ‫ﻭﻳﺘﻘﺒّﻠﻪ ﲨﻴﻌُﻬﻢ ﻭﺯﻋﻤﻮﺍ ﺃﻥﹼ ﺍﻷﺳ َﺪ ُﺭﺑﱠﻤﺎ ﺟﺎﺀ ﺇﱃ ﻗﹶﻠﺲ ﺍﻟﺴﻔﻴﻨﺔ ﻓﻴﺘﺸﺒﱠﺚ ﺑﻪ ﻟﻴ ﹰ‬
‫ﻳﺸﻜﱡﻮﻥ ﺃﻥﱠ ﺍﻟﻘﹶﻠﹾﺲ ﻗﺪ ﺍﻟﺘﻒﱠ ﻋَﻠﻰ ﺻﺨﺮﺓ ﺃﻭ ﺗﻌﻠﱠﻖ ﺑﹺﺠﺬﹾﻡ ﺷﺠﺮﺓ ﻭﻣﻦ ﻋﺎﺩﺍﻬﺗ ﻢ ﺃ ﹾﻥ ﻳﺒﻌﺜﻮﺍ ﺍﻷﻭﱠﻝ ﻣﻦ ﺍﳌﺪﱠﺍﺩﻳﻦ ﻟﻴﺤﻠﹼﻪ‬
‫ﺼﻬُﻤﺎ ﺑﺎﻟﻠﻴﻞ ﻓﺈﺫﺍ ﻗﺮُﺏ‬ ‫ﻓﺈﺫﺍ ﺭﺟﻊ ﺇﻟﻴﻪ ﺍﳌ ﻼﹼﺡ ﻟﻴﻤﺪّﻩ ﲤﺪّﺩ ﺍﻷﺳ ُﺪ ﺑﺎﻷﺭﺽ ﻭﻟﺰﹺﻕ ﻬﺑﺎ ﻭﻏﻤّﺾ ﻋﻴﻨﻴﻪ ﻛﻲ ﻻ ﻳُﺒﺼَﺮ ﻭﺑﻴ ُ‬
‫ﻣﻨﻪ ﻭﺛﺐ ﻋﻠﻴﻪ ﻓﺨﻄ ﻔﹶﻪ ﻓﻼ ﻳﻜﻮﻥ ﻟﻠﻤ ﻼﹼﺣﲔ ﻫﻢﱞ ﺇﻻﹼ ﺇﻟﻘﺎﺀ ﺃﻧﻔﹸﺴﻬﻢ ﰲ ﺍﳌﺎﺀ ﻭﻋﺒﻮﺭَﻫﻢ ﺇﻟﻴﻪ ﻭﺭﲟﺎ ﺃﻛﻠﻪ ﺇﻻﹼ ﻣ ﺎ ﺑﻘ َﻲ ﻣﻨﻪ‬
‫ﻭﺭُﲟﺎ ﺟﺮﱠ ) ﺳﻼﺡ ﺍﻟﻜﻠﺐ ﻭﺳﻼﺡ ﺍﻟﺪﱢﻳﻚ ( ﻗﺎﻟﻮﺍ ‪ :‬ﻓﻠﻴﺲ ﺍﻟﺪﱢﻳﻚ ﻣﻦ ﺑﺎَﺑ ِﺔ ﺍﻟﻜﻠﺐ َﻷﻧّﻪُ ﺇ ﹾﻥ ﺳﺎ َﻭ َﺭﻩُ ﹶﻗ َﻬ َﺮﻩُ ﹶﻗ ْﻬ َﺮﹰﺍ ﺫﺭﻳﻌﹰﺎ‬
‫ﺡ ﺍﻟﻜﻠﺐ ﺍﻟﺬﻱ ﻫﻮ ﰲ ﻓﻴﻪ ﺃﻗﻮﻯ ﻣﻦ ﺻِﻴﺼﺔ‬
‫ﻭﺳﻼ ُ‬

‫ﺍﻟﺪﻳﻚ ﺍﻟﱵ ﰲ ﺭﺟﻠﻪ ﻭﺻﻮﺗﻪ ﺃﻧﺪَﻯ ﻭﺃﺑﻌَﺪ َﻣﺪَﻯ ﻭﻋﻴﻨﻪ ﺃﻳﻘﻆ ‪.‬‬

‫ﺩﻓﺎﻉ ﻋﻦ ﺍﻟﻜﻠﺐ‬

‫ﻭﺍﻟﻜﻠﺐ ﻳﻜﻔﻲ ﻧﻔﺴﻪ ﻭﳛﻤﻲ ﻏﲑﻩ ﻭﻳﻌُﻮﻝ ﺃﻫﻠﹶﻪ ﻓﻴﻜﻮﻥ ﻟﺼﺎﺣﺒﻪ ﻏﹸﻨﻤﻪ ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﻏﹸﺮﻣﻪ ﻭﻟﹶﻤَﺎ ﻳَﺮ َﻣ ﺢُ ﺍﻟﺪﻭﺍﺏﱡ ﻣﻦ‬
‫ﺍﻟﻨﺎﺱ ﻭﹶﻟﻤَﺎ ﻳَﺤﺮﻥ ﻭﳚﻤَﻊ ﻭﺗﻨﻄﹶﺢ ﻭﺗﻘﺘُﻞ ﺃﻫﻠﻬﺎ ﰲ ﻳﻮ ﹴﻡ ﻭﺍﺣﺪ ﺃﻛﹶﺜﺮُ ﳑﱠﺎ ﻳﻜﻮ ﹸﻥ ﻣﻦ ﲨﻴﻊ ﺍﻟﻜﻼﺏ ﰲ ﻋﺎﻡ ﻭﺍﻟﻜﺒﺶ‬
‫َﻳ ْﻨ ﹶﻄ ﺢُ ﻓﻴﻌﻘِﺮ ﻭﻳﻘﺘﻞ ﻣﻦ ﻏﲑ ﺃ ﹾﻥ ﻳُﻬﺎﺝ ﻭﻳُﻌﺒَﺚ ﺑﻪ ﻭﺍﻟﱪﺫﹶﻭﻥ ﻳَﻌﺾﱡ ﻭﻳﺮﻣَﺢ ﻣﻦ ﻏﲑ ﺃﻥ ﻳُﻬﺎﺝ ﺑﻪ ﻭﻳُﻌﺒَﺚ ﻭﺃﻧﺖ ﻻ ﺗﻜﺎ ُﺩ‬
‫ﺗﺮﻯ ﻛﻠﺒﹰﺎ ﻳَﻌﺾﱡ ﺃﺣﺪﹰﺍ ﺇﻻﹼ ﻣﻦ ﻬﺗﻴﻴﺞ ﺷﺪﻳﺪ ﻭﺃﻛﺜﺮ ﺫﻟﻚ ﺃﻳﻀﹰﺎ ﺇﻧﱠﻤﺎ ﻫﻮ ﺍﻟﻨﱡﺒﺎﺡ ﻭﺍﻟﻮﻋﻴﺪ ‪.‬‬

‫ﻣﻌﺮﻓﺔ ﺍﻟﻜﻠﺐ ﺻﺎﺣﺒﻪ ﻭﻓﺮﺣﻪ ﺑﻪ‬

‫ﻭﺍﻟﻜﻠﺐ ﻳﻌﺮﹺﻑ ﻭﺟ َﻪ ﺭﺑﱢﻪ ﻣﻦ ﻭﺟﻪ ﻋﺒﺪﻩ ﻭﺃ َﻣﺘِﻪ ﻭﻭﺟ َﻪ ﺍﻟﺰﺍﺋﺮ ﺣﺘﱠﻰ ﺭﺑﱠﻤﺎ ﻏﺎﺏ ﺻﺎﺣﺐ ﺍﻟﺪﺍﺭ ﺣﻮ ﹰﻻ ﳎﺮﱠﻣﹰﺎ ﻓﺈﺫﺍ‬
‫ﺃﺑﺼﺮَﻩ ﻗﺎﺩِﻣﹰﺎ ﺍﻋﺘﺮﺍﻩ ﻣﻦ ﺍﻟﻔﺮَﺡ ﻭﺍﻟﺒﺼﺒﺼﺔ ﻭﺍﻟﻌُﻮﺍﺀ ﺍﻟﺬﻱ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﺍﻟﺴﺮﻭﺭ ﻭﻋﻠﻰ ﺷﺪﱢﺓ ﺍﳊﻨﲔ ﻣﺎ ﻻ ﻳﻜﻮﻥ ﻓﻴﻪ‬
‫ﺷﻲﺀٌ ﻓﻮﻗﻪ ‪.‬‬
‫ﲑ ﺍﳌﻌﺎﻳﻨﺔ ﻟﻪ‬
‫ﻭﺧﺒﱠﺮﱐ ﺻﺪﻳﻖٌ ﱄ ﻗﺎﻝ ‪ :‬ﻛﺎﻥ ﻋﻨﺪﻧﺎ ﺟﺮ ُﻭ ﻛﻠﺐ ﻭﻛﺎﻥ ﱄ ﺧﺎﺩﻡٌ ﳍِ ﺞٌ ﺑﺘﻘﺮﻳﺒﻪ ﻣﻮﻟﻊٌ ﺑﺎﻹﺣﺴﺎﻥ ﺇﻟﻴﻪ ﻛﺜ ُ‬
‫ﺾ َﻣ ْﻦ ِﻋﻨْﺪﻱ ‪ :‬ﺃﺗﻈﻨﻮﻥ ﺃ ﻥﹼ ﻓﻼﻧﹰﺎ ﻳﻌﲏ ﺍﻟﻜﻠﺐ ﻳُﺜﺒﺖ ﺍﻟﻴﻮ َﻡ ﺻﻮﺭ ﹶﺓ ﻓﻼﻥ ﻳﻌﲏ‬
‫ﻓﻐﺎﺏ ﻋﻦ ﺍﻟﺒَﺼﺮﺓ ﺃﺷﻬﺮﹰﺍ ﻓﻘﻠﺖ ﻟﺒﻌ ﹺ‬
‫ﺧﺎﺩﻣَﻪ ﺍﻟﻐﺎﺋﺐ ﻭﻗﺪ ﻓﺎﺭﻗﹶﻪ ﻭﻫﻮ ﺟﺮﻭ ﻭﻗﺪ ﺻﺎﺭ ﻛﻠﺒﹰﺎ ﻳﺸﻐَﺮ ﺑﺒﻮﻟﻪ ﻗﺎﻟﻮﺍ ‪ :‬ﻣﺎ ﻧﺸﻚﱡ ﺃﻧّﻪ ﻗﺪ ﻧﺴ َﻲ ﺻﻮﺭﺗَﻪ ﻭﲨﻴ َﻊ ﺑﺮﱢﻩ‬
‫ﻛﺎﻥ ﺑﻪ ﻗﺎﻝ ‪ :‬ﻓﺒﻴﻨﺎ ﺃﻧﺎ ﺟﺎﻟﺲٌ ﰲ ﺍﻟﺪﺍﺭ ﺇﺫ ﲰﻌﺖ ﻣﻦ ِﻗَﺒ ﹺﻞ ﺑﺎﺏ ﺍﻟﺪﺍﺭ ﻧُﺒﺎﺣَﻪ ﻓﻠﻢ ﹶﺃ َﺭ ِﺷ ﹾﻜ ﹶﻞ ﻧﺒﺎﺣﻪ ﻣﻦ ﺍﻟﺘﺄﻧﱡﺐ‬
‫ﻭﺍﻟﺘﻌﺜﻴﺚ ﻭﺍﻟﺘﻮﻋّﺪ ﻭﺭﺃﻳﺖ ﻓﻴﻪ ﺑَﺼﺒﺼﹶﺔ‬

‫ﺐ ﻟﻴﻠَﺘﻒﱡ ﻋﻠﻰ ﺳﺎﻗﻴﻪ ﻭﻳﺮﺗﻔِﻊ ﺇﱃ ﻓﺨﺬﻳﻪ‬ ‫ﺍﻟﺴﱡﺮﻭﺭ ﻭﺣﻨﲔ ﺍﻹﻟﹾﻒ ﰒﱠ ﱂ ﺃﻟﺒَﺚ ﺃﻥ ﺭﺃﻳﺖُ ﺍﳋﺎﺩ َﻡ ﻃﺎﻟﻌﹰﺎ ﻋﻠﻴﻨﺎ ﻭﺇ ﻥﱠ ﺍﻟﻜﻠ َ‬
‫ﺡ ﻭﻟﻘﺪ ﺑﻠﹶﻎ ﻣﻦ ﺇﻓﺮﺍﻁ ﺳُﺮﻭﺭ ِﻩ ﺃﻧﱢﻲ ﻇﹶﻨﻨﺖُ ﺃﻧّﻪ ﻋُﺮﹺﺽ ﰒﱠ ﻛﺎﻥ ﺑﻌﺪ‬ ‫ﻭﻳﻨﻈﺮ ﰲ ﻭﺟﻬﻪ ﻭﻳﺼﻴﺢ ﺻﻴﺎﺣﹰﺎ ﻳﺴﺘَﺒﹺﲔ ﻓﻴﻪ ﺍ ﻟﻔﺮ ُ‬
‫ﺫﻟﻚ ﻳﻐﻴﺐ ﺍﻟﺸﱠﻬﺮﻳﻦ ﻭﺍﻟﺜﻼﺛﺔ ﺃ ْﻭ ﳝﻀﻲ ﺇﱃ ﺑﻐﺪﺍ َﺩ ﰒ ﻳﺮﺟﻊ ﺇﱃ ﺍﻟﻌﺴﻜﺮ ﺑﻌﺪ ﺃﻳﱠﺎﻡ ﻓﺄﻋﺮﻑ ﺑﺬﻟﻚ ﺍﻟﻀّﺮْﺏ ﻣﻦ‬
‫ﺖ ﻟﺒﻌﺾ ﻣﻦ ﻋﻨﺪﻱ ‪ :‬ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻓﻼﻥ ﻗﺪ ﻗﺪﻡ‬ ‫ﺍﻟﺒﺼﺒﺼﺔ ﻭﺑﺬﻟﻚ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﻨﱡﺒﺎﺡ ﺃﻥﱠ ﺍﳋﺎﺩ َﻡ ﻗﺪِﻡ ﺣﺘﱠﻰ ﻗﻠ ُ‬
‫ﺾ ﺍﻟﻄﻌﺎﻡ ﻓﻴﺄﻛﻞ ﻣﻨﻪ ﻣﺎ‬
‫ﻭﻫﻮ ﺩﺍﺧﻞ ﻋﻠﻴﻜﻢ ﻣﻊ ﺍﻟﻜﻠﺐ ﻭﺯﻋﻢ ﱄ ﺃﻧّﻪ ﺭﺑﱠﻤﺎ ﺃﹸ ﹾﻟ ِﻘ َﻲ ﳍﺬﺍ ﺍﳉﺮﻭ ﺇﱃ ﺃﻥ ﺻﺎﺭ ﻛﻠﺒﹰﺎ ﺗَﺎﻣّﹰﺎ ﺑﻌ َ‬
‫ﺾ ﺍﳌﺨﺎﺑﹺﺊ ﻓﻴﻀﻌﻪ‬
‫ﺃﻛﻞ ﰒ ( ﻳَﻤﻀﻲ ﺑﺎﻟﺒﺎﻗﻲ ﻓﻴﺨﺒﺆُﻩ ﻭﺭﺑﱠﻤﺎ ﺃﹸ ﹾﻟ ِﻘ َﻲ ﺇﻟﻴﻪ ﺍﻟﺸﻲ ُﺀ ﻭﻫﻮ ﺷَﺒْﻌﺎﻥ ﻓﻴﺤﺘﻤﻠﻪ ﺣﺘﱠﻰ ﻳﺄِﺗ َﻲ ﺑﻪ ﺑﻌ َ‬
‫ﻫﻨﺎﻙ ﺣﺘّﻰ ﺇﺫﺍ ﺟﺎﻉ ﺭﺟَﻊ ﺇﻟﻴﻪ ﻓﺄﻛﻠﻪ ‪.‬‬
‫ﺐ ﻳﺪﺧﻞ ﺍﻟﺪﺭﺏ ﺇﱃ ﻋﺮﺍﻗﻴﺐ ﺑﺮﺫﻭﻧﻪ‬
‫ﻭﺯﻋﻢ ﱄ ﻏِﻠﻤﺎﱐ ﻭﻏﲑُﻫﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﺪﱠﺭﺏ ﺃﻧﱠﻪ ﻛﺎﻥ ﻳﻨﺒﺢ ﻋﻠﻰ ﻛﻞﱢ ﺭﺍﻛ ﹴ‬
‫ﺏ ﺃﻭ ﺧﺎﺭﺟﹰﺎ ﻣﻨﻪ ﱂ‬
‫ﻼ ﺇﱃ ﺑﺎﺏ ﺍﻟﺪﺭ ﹺ‬
‫ﻚ ﺩﺍﺧ ﹰ‬
‫ﺐ ﺩﺍﺑّﺔٍ ﺇﻻﹼ ﺃﻧّﻪ ﻛﺎﻥ ﺇﺫﺍ ﺭﺃﻯ ﳏﻤ َﺪ ﺑﻦ ﻋﺒ ِﺪ ﺍﳌﻠ ِ‬
‫ﺳﺎﺋﺴﹰﺎ ﻛﺎﻥ ﺃﻭ ﺻﺎﺣ َ‬
‫ﻳﻨﺒَ ﺢْ ﺍﻟﺒﺘﱠﺔ ﻻ ﻋﻠﻴﻪ ﻭﻻ ﻋﻠﻰ ﺩﺍﺑﱠﺘﻪ ﺑﻞ ﻛﺎﻥ ﻻ ﻳﻘﻒ ﻟﻪ ﻋﻠﻰ ﺍﻟﺒﺎﺏ ﻭﻻ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﻭﻟﻜﻨﱠﻪ ﻳﺪﺧﻞ ﺍﻟﺪﱢﻫﻠﻴﺰ ﺳﺮﻳﻌﹰﺎ‬
‫ﺖ ﻋﻦ ﺫﻟﻚ ﻓﺒﻠﻐﲏ‬
‫ﻓﺴﺄﻟ ُ‬

‫ﺙ ﻣﺮﺍ ﹴﺭ ﺣﺘﱠﻰ‬
‫ﺡ ﺑﻪ ﺍﳋﺎﺩﻡ ﻭﺃﻫﻮَﻯ ﻟﻪ ﺑﺎﻟﻀﱠﺮﺏ ﻓﻴﺪﺧﻞ ﺍﻟﺪﱢﻫﻠﻴﺰ ﻭﺃﻧﻪ ﻣﺎ ﻓﻌﻞ ﺫﻟﻚ ﺑﻪ ﺇﻻﹼ ﺛﻼ ﹶ‬
‫ﺃﻧﻪ ﻛﺎﻥ ﺇﺫﺍ ﺃﻗﺒﻞ ﺻﺎ َ‬
‫ﻚ ﺩﺧﻞ ﺍﻟﺪﱢﻫﻠﻴﺰ ﻣﻦ ﺗﻠﻘﺎﺀ ﻧﻔﺴﻪ ﻓﺈﺫﺍ ﺟﺎﻭ َﺯ ﻭﺛﺐ َﻋﻠﹶﻰ ﻋﺮﺍﻗﻴﺐ ﺩﻭﺍﺏﱢ ﺍﻟﺸﺎﻛﺮﻳﱠﺔ‬ ‫ﺻﺎﺭ ﺇﺫﺍ ﺭﺃﻯ ﳏﻤﱠ َﺪ ﺑ َﻦ ﻋﺒ ِﺪ ﺍﳌﻠ ِ‬
‫ﱪ ﻋﻨﺪَﻫﻢ ﻣﺸﻬﻮﺭﹰﺍ ﻗﺎﻝ ‪ :‬ﻭﻛﹸﻨﱠﺎ ﺇﺫﺍ ﺗَﻐَﺪﱠﻳْﻨَﺎ ﺩﻧﺎ ﻣﻦ ﺍﳋِﻮﺍﻥ ﻓﺰﺟﺮﻧﺎﻩ ﻣﺮﱠ ﹰﺓ ﺃﻭ ﻣﺮﱠﺗﲔ ﻓﻜﺎﻥ ﻻ ﻳﻘﺮَﺑُﻨﺎ‬ ‫ﻭﺭﺃﻳﺖ ﻫﺬﺍ ﺍﳋ َ‬
‫ﺾ ﺍﻟﺪﱡﻧﻮﱢ ﻓﻜﹸﻨﱠﺎ‬
‫ﳌﻜﺎﻥ ﺍﻟﺰﱠﺟﺮ ﻭﻻ ﻳَﺒ ُﻌ ُﺪ ﻋﻦ ﺍﳋﻮﺍﻥ ﻟﻌﻠﱠ ِﺔ ﺍﻟﻄﻤﻊ ﻓﺈﻥ ﺃﻟﻘﻴﻨﺎ ﺇ ﻟﻴﻪ ﺷﻴﺌﺎﹰ ﺃﻛﻠﹶﻪ ﹶﺛﻢﱠ ﻭﺩﻧﺎ ﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ﺑﻌ َ‬
‫ﻕ ﻣَﺮﹺﺑﻀِﻪ ﺑﺄﺫﺭُﻉ ﻓﺈﺫﺍ ﺃﻛﻠﻬﺎ ﺍﺯﺩﺍﺩ ﰲ ﺍﻟﻄﹼﻤَﻊ ﻓﻘﺮﱠﺑﻪ ﺫﻟﻚ ﻣﻦ ﺍﳋِﻮﺍﻥ ﰒﱠ ﳚﻮﺯ‬‫ﻧﺴﺘﻈ ﹺﻬﺮُ ﻋﻠﻴﻪ ﻓﻨﺮﻣﻲ ﺑﺎﻟﻠﱡﻘﻤﺔ ﻓﻮ َ‬
‫ﲑ ﻣﺎ ﻳﻈﻬ ُﺮ ﻟﻨﺎ ﺣﺪﻳﺜﹰﺎ ﻟﻜﺎﻥ ﺇﻃﻌﺎﻡ ﺍﻟﻜﻠﺐ‬
‫ﻣﻮﺿﻌَﻪ ﺍﻟﺬﻱ ﻛﺎﻥ ﻓﻴﻪ ﻭﻟﻮﻻ ﻣﺎ ﻛﻨﺎ ﻧﻘﺼِﺪ ﺇﻟﻴﻪ ﻣﻦ ﺍﻣﺘﺤﺎﻥ ﻣﺎ ﻋﻨﺪَﻩ ﻟﻴﺼ َ‬
‫ﻭﺍﻟﺴﱢﻨّﻮﺭ ﻣﻦ ﺍﳋِﻮﺍﻥ ﺧﻄﺄ ﻣﻦ ﻭﺟﻮﻩ ‪ :‬ﺃﻭﱠﻟﹸﻬَﺎ ﺃﻥ ﻳﻜﻮﻥ ﻳﺼﲑ ﻟﻪ ﺑﻪ ﺩﺭْﺑﺔ ﺣﺘﱠﻰ ﺇﻥﱠ ﻣﻨﻬﺎ ﻣﺎ ﳝﺪﱡ ﻳَﺪﻩ ﺇﱃ ﻣﺎ ﻋﻠﻰ ﺍﳌﺎﺋﺪﺓ‬
‫ﺣﺘﱠﻰ‬

‫ﺽ ﺑﺬﻟﻚ ﺣﺘﱠﻰ ﻳﻌُﻮ َﺩ ﰲ ﻗﻴﺌﻪ ﻭﻫﺬﺍ ﻛﻠﻪ ﳑﱠﺎ‬ ‫ﺭﲟﺎ ﺗﻨﺎﻭﻝ ﺑﻔﻴﻪ ﻣﺎ ﻋﻠﻴﻬﺎ ﻭﺭﺑﱠﻤﺎ ﻗﺎﺀ ﺍﻟﺬﻱ ﻳﺄﻛﻞ ﻭﻫﻢ َﻳﺮَﻭﻧﻪ ﻭﺭﺑﱠﻤﺎ ﱂ ﻳﺮ َ‬
‫ﺱ ﻭﺍﳍِﻨﺪ ﻭﺃﻃﺒﱠﺎﺀ ﺍﻟﻴﻮﻧﺎﻧﻴﱢﲔَ ﻭﺩُﻫﺎ ﹸﺓ ﺍﻟﻌﺮﺏ ﻭﺃﻫ ﹸﻞ‬
‫ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﳛﻀُ َﺮﻩُ ﺍﻷﻛﻞ ﺑﲔ ﺃﻳﺪﻱ ﺍﻟﺴﺒﺎﻉ ﻓﺄﻣﱠﺎ ﻋﻠﻤﺎ ُﺀ ﺍﻟﻔﺮ ﹺ‬
‫ﺍﻟﺘﱠﺠﺮﺑﺔ ﻣﻦ ﻧﺎﺯﹺﻟﺔ ﺍﻷﻣﺼﺎﺭ ﻭ ُﺣﺬﹼﺍﻕ ﺍﳌﺘﻜﻠﹼﻤﲔ ﻓﺈﻬﻧﻢ ﻳﻜﺮﻫﻮﻥ ﺍﻷﻛ ﹶﻞ ﺑﲔ ﺃ ْﻳﺪِﻱ ﺍﻟﺴﱢﺒﺎﻉ ﳜﺎﻓﻮﻥ ﻧﻔﻮﺳَﻬﺎ ﻭﺃﻋﻴﻨﻬﺎ‬
‫ِﻟﻠﱠﺬﻱ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺸﱠﺮَﻩ ﻭﺍﳊِﺮﺹ ﻭﺍﻟﻄﱠﻠﹶﺐ ﻭﺍﻟﻜﹶﻠﹶﺐ ﻭﻟِﻤَﺎ ﻳﺘﺤﻠﱠ ﹸﻞ ﻋﻨﺪ ﺫﻟﻚ ﻣﻦ ﺃﺟﻮﺍﻓﻬﺎ ﻣﻦ ﺍﻟﺒﺨﺎﺭ ﺍﻟﺮﺩِﻱﺀ ﻭﻳﻨﻔﺼﻞ‬
‫ﻀﺘْﻪ ﻭﻗﺪ ﺭُﻭﻱ ﻣﺜ ﹸﻞ ﺫﻟﻚ ﻋﻦ ﺍﻟﺜﱠﻮﺭﻱ ﻋﻦ ﺳِﻤﺎﻙ‬ ‫ﻉ ﺍﻹﻧﺴﺎﻥ ﻧﻘ َ‬
‫ﺖ ﻃﺒﺎ َ‬
‫ﻣِﻦ ﻋﻴﻮﻬﻧﺎ ﻣﻦ ﺍﻷُﻣﻮﺭ ﺍﳌﻔﺴِﺪﺓ ﺍﻟﱵ ﺇﺫﺍ ﺧﺎﻟﻄ ْ‬
‫ﳉﻦّ ﻓﺈﺫﺍ ﻏﺸِﻴﻜﻢ‬
‫ﺿ َﻌ ﹶﻔ ِﺔ ﺍ ِ‬
‫ﳊ ﻦﱠ ﻣﻦ َ‬
‫ﳊﻦّ ﻭﺇﻥﹼ ﺍ ِ‬
‫ﺑﻦ َﺣﺮْﺏ ﻋﻦ ﺍﺑﻦ ﻋﺒّﺎﺱ ﺃﻧّﻪ ﻗﺎﻝ ﻋﻠﻰ ﻣِﻨﱪ ﺍﻟﺒَﺼﺮﺓ ‪ :‬ﺇﻥﹼ ﺍﻟﻜﻼﺏ ﻣﻦ ﺍ ِ‬
‫ﺲ ﺳﻮﺀ ﻭﻟﺬﻟﻚ ﻛﺎﻧﻮﺍ ﻳﻜﺮَﻫﻮﻥ ِﻗﻴَﺎ َﻡ ﺍﳋﺪ ﹺﻡ ﺑﺎﳌﺬﹶﺍﺏﱢ ﻭﺍﻷﺷﺮﺑ ِﺔ‬ ‫ﻣﻨﻬﺎ ﺷﻲﺀٌ ﻓﺄﻟﻘﻮﺍ ﺇﻟﻴﻪ ﺷﻴﺌﺎﹰ ﻭﺍﻃﺮﺩﻭﻫﺎ ﻓﺈﻥﹼ ﳍﺎ ﺃﻧﻔ َ‬
‫ﻋﻠﻰ ﺭُﺅُﻭﺳﻬﻢْ ﻭﻫﻢ ﻳﺄﻛﻠﻮﻥ ﳐﺎﻓﺔ ﺍﻟﻨﻔﺲ ﻭﺍﻟﻌَﲔ ﻭﻛﺎﻧﻮﺍ ﻳﺄﻣﺮﻭﻥ ﺑﺈﺷﺒﺎﻋﻬﻢ ﻗﺒ ﹶﻞ ﺃ ﹾﻥ‬

‫ﻳﺄﻛﹸﻠﻮﺍ ﻭﻛﺎﻧﻮﺍ ﻳﻘﻮﻟﻮﻥ (‬

‫ﺾ ﺍﳊﻜﻤﺎﺀ‬‫ﺖ ﺑﻌ َ‬‫ﰲ ﺍﻟﺴﱢﻨﱠﻮﺭ ﻭﺍﻟﻜﻠﺐ ‪ :‬ﺇﻣﱠﺎ ﺃ ﹾﻥ ﺗﻄﺮﺩَﻩ ﻗﺒﻞ ﺃﻥ ﺗﺄﻛ ﹶﻞ ﻭﺇﻣﱠﺎ ﺃﻥ ﺗﺸ َﻐﹶﻠ ﻪُ ﺑﺸﻲﺀ ﻳﺄﻛﻠﻪ ﻭﻟﻮ ﺑﻌﻈﻢ ﻭﺭﺃﻳ ُ‬
‫ﲔ ﻏﻼ ﹴﻡ ﻟﻪ ﲢﺪّﻕ ﳓ َﻮ ﻟﻘﻤﺘﻪ ﻭﺇﺫﺍ ﺍﻟﻐﻼ ُﻡ ﻳﺰ َﺩ ﹺﺭﺩُ ﺭﻳﻘﻪ ﻟﺘﺤﻠﱡﺐ ﻓﻤِﻪ ﻣﻦ‬
‫ﻭﻗﺪ ﺳﻘﻄﺖ ﻣﻦ ﻳﺪﻩ ﻟﻘﻤ ﺔﹲ ﹶﻓ َﺮﹶﻓ َﻊ ﺭﺃﺳﻪ ﻓﺈﺫﺍ ﻋ ُ‬
‫ﺱ ﺍﻟﺴﱢﺒﺎﻉ ﻭﺃﻋﻴﻨَﻬﺎ ﰲ‬ ‫ﺍﻟﺸﱠﻬﻮﺓ ﻭﻛﺎﻥ ﺫﻟﻚ ﺍﳊﻜﻴ ُﻢ ﺟﻴﱢ َﺪ ﺍﻟﻠﱠﻘﹾﻢ ﻃﻴﱢﺐ ﺍﻟﻄﻌﺎﻡ ﻭﻳﻀﻴﱢﻖ ﻋﻠﻰ ﻏﻠﻤﺎﻧﻪ ﻓﻴﺰﻋﻤﻮﻥ ﺃﻥﹼ ﻧُﻔﻮ َ‬
‫ﺴ َﻦ ِﺷ ْﺮ ﹶﻛ ﹲﺔ ﻭﻗﹶﺮَﺍﺑَﺔ‬
‫ﺐ ﺍﳌﺴﺘﺤ َ‬ ‫ﲔ ﺍﻟﺸﻲﺀ ﺍﻟﻌﺠﻴ َ‬‫ﲔ ﻫﺬﺍ ﺍﳌﻌﲎ ﻭﺑﲔ ﻗﻮﳍﻢ ﰲ ﺇﺻﺎﺑﺔ ﺍﻟﻌ ﹺ‬ ‫ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺃﺭﺩﺃ ﻭﺃﺧﺒَﺚ ﻭﺑ َ‬
‫ﻭﺫﻟﻚ ﺃﻧﱠﻬﻢ ﻗﺎﻟﻮﺍ ‪ :‬ﻗﺪ ﺭﺃﻳﻨﺎ ﺭﺟﺎ ﹰﻻ ﻳﻨﺴﺐ ﺫﻟﻚ ﺇﻟﻴﻬﻢ ﻭﺭﺃﻳﻨﺎﻫﻢ ﻭﻓﻴﻬﻢ ﻣﻦ ﺇﺻﺎﺑﺔ ﺍﻟﻌَﲔ ﻣﻘﺪﺍﺭٌ ﻣﻦ ﺍﻟﻌﺪﺩ ﻻ‬
‫ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﳒﻌﻞ ﺫﻟﻚ ﺍﻟﻨّﺴَﻖ ﻣﻦ ﺑﺎﺏ ﺍﻻﺗﱢﻔﺎﻕ ﻭﻟﻴﺲ ﺇﱃ ﺭﺩﱢ ﺍﳋﱪ ﺳﺒﻴﻞ ﻟﺘﻮﺍﺗﺮﻩ ﻭﺗﺮﺍ ُﺩﻓِﻪ ﻭﻷﻥﹼ ﺍﻟﻌِﻴﺎ ﹶﻥ ﻗﺪ ﺣﻘﹼﻘﻪ‬
‫ﺿﻤّﺖ ﺇﻟﻴﻪ‬
‫ﻭﺍﻟﺘﺠﺮﺑﺔ ﻗﺪ ُ‬

‫ﺍﻟﻌﲔ ﺍﻟﱵ ﺃﺻﺎﺑﺖ ﺳﻬﻞ ﺑﻦ ﺣﻨﻴﻒ‬

‫ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﳌﺄﺛﻮﺭ ﰲ ﺍﻟﻌﲔ ﺍﻟﱵ ﺃﺻﺎﺑﺖ َﺳﻬْﻞ ﺑﻦ ﺣُﻨﻴﻒ ﻓﺄﻣ َﺮ‬

‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺫﻟﻚ ﺑﺎﻟﺬﻱ ﺃ َﻣ َﺮ ﻭﺫﻟﻚ ﻣﺸﻬﻮﺭ ‪.‬‬

‫ﻛﻼﻡ ﰲ ﺍﻟﻌﲔ ﻭﺍﳊﺴﺪ‬

‫ﺾ‬
‫ﻗﺎﻟﻮﺍ ‪ :‬ﻭﻟﻮﻻ ﻓﺎﺻﻞ ﻳﻨﻔﺼﻞ ﻣﻦ ﻋﲔ ﺍﳌﺴﺘﺤﺴِﻦ ﺇﱃ ﺑﺪﻥ ﺍﳌﺴﺘﺤﺴَﻦ ﺣﺘﱠﻰ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﺪﺍﺧ ﹸﻞ ﻋﻠﻴﻪ ﻫﻮ ﺍﻟﻨﺎﻗ َ‬
‫ﻕ ﰲ ﺣَﻴﺰﻩ ﻭﻣﻮ ﺿِﻌﻪ ﻭﺍﻟﺬﻱ ﺃﺻﺎﺑﺘﻪ ﺍﻟﻌﲔ ﰲ‬‫ﻟﻘﹸﻮﺍ ُﻩ ﹶﻟﻤَﺎ ﺟﺎﺯ ﺃﻥ ﻳﻠﻘﻰ ﻣﻜﺮﻭﻫﺎﹰ ﺍﻟﺒﺘﱠﺔ ﻭﻛﻴﻒ ﻳﻠﻘﻰ ﺍﳌﻜﺮﻭﻩ ﻣﻦ ﺍﻧﺴﺎ َ‬
‫ﺣﻴّﺰﻩ ﺃﻳﻀﹰﺎ ﻭﻣﻮﺿﻌﻪ ﻣﻦ ﻏﲑ ﲤﺎ ﺱﱟ ﻭﻻ ﺗﺼﺎﺩُﻡ ﻭﻻ ﻓﺎﺻﻞ ﻭﻻ ﻋﺎﻣﻞ ﻻﻗﻰ ﻣﻌﻤﻮ ﹰﻻ ﻓﻴﻪ ﻭﻻ ﳚﻮﺯ ﺃ ﹾﻥ ﻳﻜﻮﻥ ﺍﳌﻌﺘﻞ‬
‫ﺑﻌﺪ ﺻ ﺤّﺘﻪ ﻳﻌﺘ ﱡﻞ‬
 ‫ﻣﻦ ﻏﲑ ﻣﻌﲎ ﺑﺪﻧُﻪ ﻭﻻ ﺗﻨﺘﻘﺾ ﺍﻷﺧﻼﻁ ﻭﻻ ﺗﺘﺰﺍﻳﻞ ﺇﻻﹼ ﻷﻣ ﹴﺮ ﻳﻌﺮﹺﺽ ﻷﻧﻪ ﺣﻴﻨﺌﺬٍ ﻳﻜﻮ ﹸﻥ ﻟﻴﺲ ﺑﺄﻭﱃ ﺑﺎﻻﻧﺘﻘﺎﺽ ﻣﻦ‬
‫ﺟﺴ ﹴﻢ ﺁﺧﺮ ﻭﺇﻥ ﺟﺎﺯ ﻟﻠﺼﺤﻴﺢ ﺃ ﹾﻥ ﻳﻌﺘﻞﹼ ﻣﻦ ﻏﲑ ﺣﺎﺩﺙ ﺟﺎﺯ ﻟﻠﻤﻌﺘﻞﹼ ﺃ ﹾﻥ ﻳﱪﺃ ﻣﻦ ﻏﲑ ﺣﺎﺩﺙ ﻭﻛﺬﻟﻚ ﺍﻟﻘﻮ ﹸﻝ ﰲ‬
‫ﺐ ﻗﻴﺎﺳﹰﺎ ﻋﻠﻰ ﺍﳊﺎﺿﺮ ﺍﻟﺬﻱ ﱂ ﻳﺪﺧﻞ ﻋﻠﻴﻪ ﺷﻲﺀ ﻣﻦ ﻣﺴﺘﺤﺴِﻦ ﻟﻪ‬ ‫ﺍﳊﺮﻛﺔ ﻭﺍﻟﺴﻜﻮﻥ ﻭﺇﺫﺍ ﺟﺎﺯ ﺫﻟﻚ ﻛﺎﻥ ﺍﻟﻐﺎﺋ ُ‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﻻﺑﺪﱠ ﻣﻦ ﻣﻌﲎ ﻗﺪ َﻋﻤِﻞ ﻓﻴﻪ ﻓﻠﻴﺲ ﻟﺬﻟﻚ ﺍﳌﻌﲎ ﻭﺟﻪ ﺇﻻﹼ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺍﻧﻔﺼﻞ ﺇﻟﻴﻪ ﺷﻲﺀ َﻋﻤِﻞ ﻓﻴﻪ ﻭﺇﻻﹼ ﻓﻜﻴﻒ‬
‫ﺕ ﻧﻔﺴﻪ ﻭﻫﻮ ﻋﻠﻰ ﺳﻼﻣﺘِﻪ ﻭﲤﺎﻡ ﻗﻮّﺗِﻪ ﻭﱂ ﻳﺘﻐﻴﱠ ْﺮ ﻭﱂ ﳛﺪُﺙ ﻋﻠﻴﻪ ﻣﺎﻳﻐﻴﱢﺮﻩ ﻓﻬﻮ ﻭﺟﺴﻢ ﻏﺎﺋﺐ ﰲ‬
‫ﳚﻮ ُﺯ ﺃﻥ ﻳﻌﺘﻞﹼ ﻣﻦ ﺫﺍ ِ‬
‫ﺍﻟﺴﱠﻼﻣﺔ ﻣﻦ ﺍﻷﻋﺮﺍﺽ ﺳﻮﺍﺀٌ ﻭﻫﺬﺍ ﺟﻮﺍﺏ ﺍﳌﺘﻜﻠﱢﻤﲔ ﺍﻟﺬﻳﻦ ﻳﺼﺪﱢﻗﻮﻥ ﺑﺎﻟﻌﲔ ﻭُﻳﺜﺒﺘﻮﻥ ﺍﻟﺮﱡﺅﻳﺎ ‪.‬‬
‫ﺻﻔﺔ ﺍﳌﺘﻜﻠﻤﲔ ﻭﻟﻴﺲ ﻳﻜﻮ ﹸﻥ ﺍﳌﺘﻜﻠ ُﻢ ﺟﺎﻣﻌﹰﺎ ﻷﻗﻄﺎﺭ ﺍﻟﻜﻼﻡ ﻣﺘﻤﻜﱢﻨﺎﹰ ﰲ ﺍﻟﺼﻨﺎﻋﺔ ﻳﺼﻠﺢ ﻟﻠﺮﺋﺎﺳﺔ ﺣﺘﱠﻰ ﻳﻜﻮﻥ (‬
‫ﺍﻟﺬﻱ ﻳُﺤﺴِﻦ ﻣﻦ ﻛﻼﻡ ﺍﻟﺪﱢﻳﻦ ﰲ ﻭﺯﻥ ﺍﻟﺬﻱ ﻳُﺤﺴِﻦ ﻣﻦ ﻛﻼﻡ ﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﻟﻌﺎﻟِﻢُ ﻋﻨﺪﻧﺎ ﻫﻮ ﺍﻟﺬﻱ ﳚْﻤَﻌﻬﻤﺎ ﻭﺍﻟﺼﻴﺐ‬
‫ﻫﻮ ﺍﻟﺬﻱ ﳚﻤَﻊ ﺑﲔ ﲢﻘﻴﻖ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺇﻋﻄﺎﺀ ﺍﻟﻄﺒﺎﺋﻊ ﺣﻘﺎﺋﻘﻬﺎ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﻭﻣﻦ ﺯﻋﻢ ﺃﻥﹼ ﺍﻟﺘﻮﺣﻴ َﺪ ﻻ ﻳﺼﻠﺢ ﺇﻻ‬
‫ﺑﺈﺑﻄﺎﻝ ﺣﻘﺎﺋﻖ ﺍﻟﻄﺒﺎﺋﻊ ﻓﻘﺪ ﲪﻞ‬

‫ﺠﺰَﻩ ﻋﻠﻰ ﺍﻟﻜﻼﻡ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺯﻋ َﻢ ﺃﻥﹼ ﺍﻟﻄﺒﺎﺋﻊَ ﻻ ﺗﺼ ﺢﱡ ﺇﺫﺍ ﻗﺮﻧﺘَﻬﺎ ﺑﺎﻟﺘﻮﺣﻴﺪ ﻭﻣﻦ ﻗﺎﻝ ﻓﻘﺪ ﲪﻞ‬ ‫ﻋ ْ‬
‫ﻋﺠﺰَﻩ ﻋﻠﻰ ﺍﻟﻜﻼﻡ ﰲ ﺍﻟﻄﺒﺎﺋﻊ ‪.‬‬
‫ﻕ ﺍﻟﻄﺒﺎﺋﻊ ﻷﻥﹼ ﰲ ﺭﻓﻊ ﺃﻋﻤﺎﳍﺎ ﺭﻓ َﻊ‬
‫ﻚ ﺍﻟﺘﻮﻓﱡﺮ ﻋﻠﻰ ﺍﻟﺘﻮﺣﻴﺪ ﺇﱃ ﺑَﺨﺲ ﺣﻘﻮ ﹺ‬ ‫ﻭﺇﻧﱠﻤﺎ َﻳﻴْﺄﺱ ﻣﻨﻚ ﺍﳌﻠﺤ ﺪ ﺇﺫﺍ ﱂ َﻳ ْﺪﻋُ َ‬
‫ﺖ ﺍﳌﺪﻟﻮﻝ ﻋﻠﻴﻪ ﻭﻟﻌﻤﺮﻱ ﺇﻥﹼ ﰲ ﺍﳉﻤﻊ‬
‫ﺖ ﺍﻟﺪّﻟﻴ ﹶﻞ ﻓﻘﺪ ﺃﺑﻄﻠ َ‬
‫ﺃﻋﻴﺎﻬﻧﺎ ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻷﻋﻴﺎﻥ ﻫﻲ ﺍﻟﺪﺍﻟﹼﺔ ﻋﻠﻰ ﺍﷲ ﻓﺮﻓ ْﻌ َ‬
‫ﺖ ﺭﻛﻨﹰﺎ‬
‫ﻀ ُ‬
‫ﺻ ْﻌﺐُ ﺍﳌﺪﺧﻞ ﻧﻘ ْ‬
‫ﺾ ﺍﻟﺸﱢﺪّﺓ ‪ .‬ﻭﺃﻧﺎ ﺃﻋﻮ ﹸﺫ ﺑﺎﷲ ﺗﻌﺎﱃ ﺃ ﹾﻥ ﺃﻛﻮﻥ ﻛﻠﹼﻤﺎ ﻏﹶﻤ َﺰ ﻗﻨﺎﰐ ﺑﺎﺏ ﻣﻦ ﺍﻟﻜﻼﻡ َ‬
‫ﺑﻴﻨﻬﻤﺎ ﻟﹶﺒﻌ َ‬
‫ﻣﻦ ﺃﺭﻛﺎﻥ ﻣﻘﺎﻟﱵ ﻭﻣﻦ ﻛﺎﻥ ﻛﺬﻟﻚ ﱂ ﻳُﻨﺘﻔﹶﻊْ ﺑﻪ ‪.‬‬

‫ﺍﻟﻘﻮﻝ ﰲ ﺇﺻﺎﺑﺔ ﺍﻟﻌﲔ ﻭﳓﻮﻫﺎ‬

‫ﻓﺈﻥ ﻗﺎﻝ ﻗﺎﺋﻞ ‪ :‬ﻭﻣﺎ ﺑﻠﻎ ﻣﻦ ﺃﻣﺮ ﻫﺬﺍ ﺍﻟﻔﺎ ﺻِﻞ ﺍﻟﺬﻱ ﻻ ﻳﺸﻌﺮ ﹺﺑ ِﻪ ﺍﻟﻘﻮﻡ ﺍﳊﻀﻮ َﺭ ﻭﻻ ﺍﻟﺬﻱ ﺍﻧﻔﺼﻞ ﻣﻨﻪ ﻭﻻ ﺍﳌﺎﺭّ‬
‫ﺏ ﺇﻧﺴﺎﻥ ﻣﺜﻠﻪ ﻭﻟﻌﻠﱠﻪ‬
‫ﺏ ﺩﻭ ﹶﻥ ﺍﻷﺑﻌﺪ ﻭﺍﻷﻗﺮ ُ‬
‫ﺑﻴﻨﻬﻤﺎ ﻭﻻ ﺍﳌﺘﻠﻘﱢﻲ ﻟﻪ ﺑﺒﺪﻧﹺﻪ ﻭﻟﻴﺲ ﺩﻭﻧ ُﻪ ﺷﻲﺀ ﻭﻛﻴﻒ ﱂ ﻳ ْﻌ َﻤ ﹾﻞ ﰲ ﺍﻷﻗﺮ ﹺ‬
‫ﺢ ﻭﻳُﻀ ﺠﹺﻊ ﺍﻟﻘﺎﺋﻢ ﻭﻳﻨﻘﹸﺾ ﺍﻟﻘﻮﻯ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﻃﺒﻌﻪُ ﺃﺷﺪﱠ ﺍﺟﺘﺬﺍﺑﹰﺎ ﻟﻶﻓﺎﺕ ﻭﺑﻌﺪ ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﺷﻲﺀٌ ﻳﺼﺮَﻉ ﺍﻟﺼﺤﻴ َ‬
‫ﻭﻳُﻤﺮﹺﺽ ﺍﻷﺻﺤﱠﺎﺀ ﻭﻳﺼﺪَﻉ ﺍﻟﺼﱠﺨﺮ ﻭﻳﻬﺸِﻢ ﺍﻟﻌﻈﹾﻢ‬

‫ﻭﻳ ﹾﻘﺘُﻞ ﺍﻟﺜﱠﻮﺭ ﻭﻳَﻬﺪﱡ ﺍﳊﻤﺎﺭ ﻭﳚﺮﻱ ﰲ ﺍﳉﹶﻤﺎﺩ ﻣَﺠﺮﺍﻩ ﰲ ﺍﻟﻨﺒﺎﺕ ﻭﳚﺮﻱ ﰲ ﺍﻟﻨﱠﺒﺎﺕ ﳎﺮﺍﻩ ﰲ ﺍﳊﻴﻮﺍﻥ ﻭﳚﺮﻱ ﰲ‬
‫ﺍﻟﺼّﻼﺑﺔ ﻭﺍﳌﻼﺳﺔ ﺟﺮﻳ ُﻪ ﰲ ﺍﻷﺷﻴﺎﺀ ﺍﻟﺴﺨﻴﻔﺔ ﺍﻟﺮﱢﺧﻮﺓ ﻭﻫﻮ ﳑﱠﺎ ﻟﻴﺲ ﻟﻪ ﺻﺪﻡ ﻛﺼﺪﻡ ﺍﳊﺠﺮ ﺃﻭ ﹶﻏﺮْﺏ ﻛﻐﺮْﺏ‬
‫ﺍﻟﺴﱠﻴﻒ ﺃﻭ ﺣﺪﱞ ﻛﺤﺪﱢ ﺍﻟﺴﱢﻨﺎﻥ ﻭﻟﻴﺲ ﻣﻦ ﺟﻨﺲ ﺍﻟﺴﻢّ ﻓﻴﺤﻤﻞ ﻋﻠﻰ ﻧﻔﻮﺫ ﺍﻟﺴﱡﻢّ ﻭﻟﻴﺲ ﻣﻦ ﺟﻨﺲ ﺍﻟﻐﺬﺍ ِﺀ ﻓﻴُﺤﻤﻞ‬
‫ﻋﻠﻰ ﻧﻔﻮﺫ ﺍﻟﻐِﺬﺍﺀ ﻭﻟﻴﺲ ﻣﻦ ﺟﻨﺲ ﺍﻟﺴﱢﺤﺮ ﻓﻴﻘﺎﻝ ﺇﻥﱠ ﺍﻟ ُﻌﻤﱠﺎﺭ ﻋﻤﻠﻮﺍ ﺫﻟﻚ ﻣﻦ ﻃﺮﻳﻖ ﻃﺎﻋﺘﻬﻢ ﻟﻠﻌﺰﺍﺋﻢ ﻓﻠﻌﻞﱠ ﺫﻟﻚ‬
‫ﳉﺮﱠﺍﺭﺓ‬
‫ﺇﻧﱠﻤﺎ ﻛﺎﻥ ﺷﻴﺌﺎﹰ ﻭﺍﻓﻖ ﺷﻴﺌﺎﹰ ﻗﻴﻞ ﳍﻢ ‪ :‬ﻗﺪ ﺗﻌﻠﻤﻮﻥ ﻛﻴﻒ ﻣﻘﺪﺍ ُﺭ َﺳﻢﱢ ﺍﳉﺮﱠﺍﺭﺓ ﺃﻭ ﺳﻢّ ﺍﻷﻓﹾﻌﻰ ﻭﻛﻴﻒ ﻟﻮ ﻭﺯﻧﺘﻢ ﺍ ﹶ‬
‫ﻗﺒﻞ ﻟﺴﻌِﻬﺎ ﻭﺑﻌﺪﻩ ﻟﻮﺟﺪﲤﻮﻫﺎ ﻋﻠﻰ ﺣﺎ ﹴﻝ ﻭﺍﺣﺪﺓ ﻭﺃﻧﺖ ﺗﺮﻯ ﻛﻴﻒ ﺗﻔﺴَﺦ ﻋْﻘ َﺪ ﺑﺪﻥ ﺍﻟﻔﻴﻞ ﻭﻛﻴﻒ ﺗﻨﻘﺾ ﻗﻮﻯ‬
‫ﺏ ﺍﻷ ﹾﻓﻌَﻰ ﻭﺇﺑﺮﺓﹸ‬
‫ﺤﺪﱢ ﺍﻟﺴﻨﺎﻥ ﻓﺈ ﹾﻥ ﻗﻠﺖ ‪ :‬ﻓﻬﻞ ﻧﺎ ُ‬
‫ﺏ ﻛﻐﺮﺏ ﺍﻟﺴﱠﻴﻒ ﻭﺣﺪﱟ ﹶﻛ َ‬
‫ﺍﻟﺒﻌﲑ ﻣﻦ ﻏﲑ ﺻﺪﻡ ﻛﺼﺪﻡ ﺍﳊﺠﺮ ﻭﻏﺮ ﹴ‬
‫ﲑ ﻟﻮ ﻛﺎﻥ ﺇﳕﺎ َﻳَﺘ ﹶﻔﺴﱠﺦ ﻟﻄﻌْﻦ ﺍﻟﻌَﻘﺮﺏ ﺑﺈﺑﺮﻬﺗﺎ ﳌﹶﺎ ﻛﺎﻥ ﺫﻟﻚ ﻳﺒﻠﻎ ﻣﻨﻬﺎ‬
‫ﺍﻟﻌﻘﺮﺏ ﺇﻻﹼ ﰲ ﺳﺒﻴ ﹺﻞ ﺣﺪﱢ ﺍﻟﺴﻨﺎﻥ ﻗﻠﻨﺎ ‪ :‬ﺇ ﻥﱠ ﺍﻟﺒﻌ َ‬
 ‫ﻣﻘﺪﺍﺭ ﺍﻟﻨﱠﺨﺲ ﻓﻘﹶﻂ ﻭﻟﻜﻨﱠﻪ ﹶﻻُﺑﺪﱠ ﺃﻥ ﻳﻜﻮﻥ (‬
‫ﺫﻟﻚ‬

‫ﻷﺣﺪ ﺃﻣﺮَﻳﻦ ‪ :‬ﺇﻣﱠﺎ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻌﻘﺮﺏُ ﲤ ﺞّ ﻓﻴﻪ ﺷﻴﺌﺎﹰ ﻣﻦ ﺇﺑﺮﻬﺗﺎ ﻓﻴﻜﻮﻥ ﻃﺒﻊ ﺫﻟﻚ ﻭﺇﻥ ﻗﻞﱠ ﻳﻔﺴﺦ ﺍﻟﻔﻴ ﹶﻞ ﻭﺍﻟﺰﱠﻧﺪﺑﻴﻞ‬
‫ﻭﺇﻣﱠﺎ ﺃﻥ ﻳﻜﻮﻥ ﻃﺒ ُﻊ ﺫﻟﻚ ﺍﻟﺪﱠﻡ ﺇﺫﺍ ﻻﻗﺎ ُﻩ ﻃﺒ ُﻊ ﺫﻟﻚ ﺍﻟﻨﺎﺏ ﻭﺗﻠﻚ ﺍﻹﺑﺮﺓ ﺃﻥ ﻳُﺠﻤﺪ ﻓﻴﻘﺘﻞ ﺑﺎﻹﲨﺎﺩ ﺃﻭ ﻳﺬﻳﺐ ﻓﻴﻘﺘﻞ‬
‫ﺑﺎﻹﺫﺍﺑﺔ ﻓﺄﻳﱠﻬﻤﺎ ﻛﺎﻥ ﻓﺈﻥﱠ ﺍﻷﻣ َﺮ ﻓﻴﻪ ﻋﻠﻰ ﺧﻼﻑ ﻣﺎ ﺻﺪﱠﺭﰎ ﺑﻪ ﺍﳌﺴﺄﻟﺔ ‪.‬‬
‫ﻂ ﺍﻟﺴﱢﺒﺎﻉ ﻭﺍﻷﺣﻨﺎﺵ ﻭﺍﳍﻤَﺞ ﻓﻬﻢ ﻟﻴﺲ‬
‫ﻉ ﺑﲔ ﺍﻷﻋﺮﺍﺏ ﻭﺍﻷﻋﺮﺍﺏُ ﻧﺎﺱ ﺇﻧّﻤﺎ ﻭﺿﻌﻮﺍ ﺑﻴﻮﺗَﻬﻢ ﻭﺃﺑﻨﻴﺘﻬﻢ ﻭﺳ ﹶ‬ ‫ﻭﻻ ﺗﻨﺎﺯ َ‬
‫ﻳﻌﺒُﺮﻭﻥ ﺇﻻﹼ ﻬﺑﺎ ﻭﻟﻴﺲ ﻳﻌﺮﻓﻮﻥ ﺳﻮﺍﻫﺎ ﻭﻗﺪ ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺃﻥﹼ ﺍﻷ ﹾﻓﻌَﻰ ﺇﺫﺍ ﻫﺮﹺﻣﺖ ﻓﻠﻢ ﺗَﻄ َﻌ ْﻢ ﻭﱂ ﻳﺒ َﻖ ﰲ ﻓﻤﻬﺎ ﺩﻡ ﺃﻧﱠﻬﺎ‬
‫ﻍ ﻭﻫﻞ ﻋﻨﺪﻧﺎ ﰲ ﺫﻟﻚ ﺇﻻ‬ ‫ﺗﻨﻜﺰ ﺑﺄﻧﻔﻬﺎ ﻭﺗﻄﻌﻦ ﺑﻪ ﻭﻻ ﺗﻌﺾﱡ ﺑﻔﻴﻬﺎ ﻓﻴﺒﻠﻎ ﺍﻟﻨﱠﻜ ُﺰ ﳍﺎ ﻣﺎ ﻛﺎﻥ ﻳﺒﻠﻎ ﳍﺎ ﻗﺒ ﹶﻞ ﺫﻟﻚ ﺍﻟﻠﱠﺪ ﹸ‬
‫ﻉ ﺇﱃ ﺍﻟﻔﺎﺻﻞ ﺍﻟﺬﻱ ﺃﻧﻜﺮﲤﻮﻩ ﻷﻥﱠ ﺃﺣﺪﹰﺍ ﻻ ﳝﻮﺕ ﻣﻦ ﺗﻠﻚ ﺍﻟﻨّﺨﺴﺔ ﺇﻥ ﻛﺎﻥ ﻟﻴﺲ ﻫﻨﺎﻙ ﺃﻛﺜﺮ‬ ‫ﺗﻜﺬﻳﺒُﻬﻢ ﺃﻭ ﺍﻟﺮﺟﻮ ُ‬
‫ﺤ ﹴﺮ ﻳﺪﹰﺍ ** ﻓﺄﺧﻄﺄ ﺍﻷ ﹾﻓﻌَﻰ َﻭﻻﹶﻗﻰ ﺍﻷﺳﻮﺩﺍ ( ﰒ ﻗﺎﻝ ‪ :‬ﺑﺎﻟﺸﻢﱢ ﻻ ﺑﺎﻟﺴﱠﻢﱢ‬
‫ﻣﻦ ﺗﻠﻚ ﺍﻟﻐﻤْﺰﺓ ) ﻛﻨﺘﻢ ﻛﹶﻤ ْﻦ ﺃﺩ َﺧ ﹶﻞ ﰲ ﺟُ ْ‬
‫ﻣﻨﻪ ﺃﻗﺼﺪﺍ ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪:‬‬

‫ﲔ‬
‫ﻀﺮَﺍ َﺀ ﺃﻳﺒﺴﻬﺎ ** ﺃﻭ ﻣﺲﱠ ﻣﻦ ﺣﺠ ﹴﺮ ﺃﻭْﻫَﺎﻩُ ﻓﺎ ﻧﺼﺪﻋﺎ ( ﻭﻗﺪ ﺣﺪﱠﺛﹶﲏ ﺍﻷﺻﻤ ِﻌﻲﱡ ﹺﺑ ﹶﻔﺮْﻕ ﻣﺎ ﺑ َ‬
‫) ﺃﺻﻢﱠ ﻣﺎ ﺷﻢّ ﻣﻦ َﺧ ْ‬
‫ﺍﻟﻨﱠﻜﹾﺰ ﻭﻏﲑﻩ ﻋﻨﺪ ﺍﻷﻋﺮﺍﺏ ﻭﻫﻬﻨﺎ ﺃﻣﺜﺎﻝ ﻧﻀْﺮﹺُﻫﺎ ﻭﺃﻣﻮﺭ ﻗﺪ ﻋﺎﻳﻨْﺘﻤﻮﻫﺎ ﻳﺬﻟﱠ ﹸﻞ ﻬﺑﺎ ﻫﺬﺍ ﺍﳌﻌﲎ ﻋﻨﺪَﻛﻢ ﻭﻳﺴﻬُﻞ ﻬﺑﺎ‬
‫ﲔ ﻳﻜﻮﻥ ﰲ ﺃﻗﺼﻰ ﺍﻟﺪﺍﺭ ﻭﻳﻔﻠﻖ ﺇﻧﺴﺎﻥ ﹺﺑﻄﱢﻴﺨ ِﺔ ﰲ ﺃﺩﱏ ﺍﻟﺪﺍﺭ ﻓﻼ ﻳﻔﻠﺢ ﺫﻟﻚ‬
‫ﺍﳌﺪﺧَﻞ ﻗﻮﻟﻮﺍ ﻟﻨﺎ ‪ :‬ﻣﺎ ﺑﺎ ﹸﻝ ﺍﻟﻌﺠ ﹺ‬
‫ﺍﻟﻌﺠﲔ ﺃﺑﺪﹰﺍ ﻭﻻ ﳜﺘﻤﺮ ﻓﻤﺎ ﺫﻟﻚ ﺍﻟﻔﺎﺻ ﹸﻞ ﻭﻛﻴﻒ ﺗﻘﻮﻟﻮﻥ ﺑﺼﺪ ﹴﻡ ﻛﺎﻥ ﺫﻟﻚ ﻛﺼﺪﻡ ﺍﳊﺠﺮ ﺃﻭ ﺑﻐﺮﺏ ﻛﻐﺮﺏ‬
‫ﺏ ﺇﻟﻴﻪ ﻣﻦ ﺫﻟﻚ ﺍﻟﻌﺠﲔ ﻭﻋﻠﻰ ﺃﻥﱠ ﻧﻜﹾﺰ ﺍﳊﻴﱠ ِﺔ ﺍﻟﱵ‬ ‫ﺍﻟﺴﻴﻒ ﻭﻛﻴﻒ ﱂ ﻳﻌﺮﹺﺽ ﺫﻟﻚ ﺍﻟﻔﺴﺎﺩ ﰲ ﻛﻞﱢ ﻣﻌﺠﻮﻥ ﻫﻮ ﺃﻗﺮ ُ‬
‫ﻼ ﻳﻀﺮﺏ ﺍﳊﻴﱠﺔ‬ ‫ﻳﺼﻔﹸﻪ ﺍﻟﺸﱡﻌَﺮﺍﺀ ﺑﺄﻥﱠ ﺍﳌﻨﻜﻮ َﺯ ﻣﻴﱢﺖ ﻻ ﳏﺎﻟﺔ ﰲ ﺳﺒﻴﻞ ﻣﺎ ﺣﺪﱠ ﺛﲏ ﺑﻪ ﺣﺎﺫ ﻕٌ ﻣﻦ ﺣﺬﱠﺍﻕ ﺍﻷﻃﺒﺎﺀ ﺃﻥﹼ ﺭﺟ ﹰ‬
‫ﺏ ﻷﻬﻧﻢ ﻳﺮﻭﻥ ﺃﻥﹼ ﺷﻴﺌﺎﹰ ﻓﹶﺼ ﹶﻞ ﻣﻦ ﺍﳊﻴﱠ ِﺔ ﻓﺠﺮﻯ ﻓﻴﻬﺎ ﺣﺘﱠﻰ ﺩﺍﺧﻞ ﺍﻟﻀﺎﺭﺏ‬
‫ﻣِﻦ ﺩﻭﺍﻫﻲ ﺍﳊﻴّﺎﺕ ﺑﻌﺼﺎ ُﻩ ﻓﻴﻤﻮﺕ ﺍﻟﻀّﺎﺭ ُ‬
‫ﻓﻘﺘﻠﻪ ﻭﺍﻷﻃﺒﺎﺀ ﺃﻳﻀﹰﺎ ﻭﺍﻟﻨﱠﺼﺎﺭﻯ‬

‫ﺃﺟْﺮﺃ ﻋﻠﻰ ﺩﻓﻊ ﺍﻟﺮﱡﺅْﻳﺎ ﻭﺍﻟﻌﲔ ﻭﻫﺬﻩ ﺍﻟﻐَﺮﺍﺋﺐﹺ ﺍﻟﱵ ﻓﺄﻣﱠﺎ ﺍﻟﺪﱡﻫﺮﻳّﺔ ﻓﻤﻨﻜِﺮﺓﹲ ﻟﻠﺸﻴﺎﻃﲔ ﻭﺍﳉﻦﱢ ﻭﺍﳌﻼﺋﻜﺔ ﻭﺍﻟﺮﱡﺅﻳﺎ ﻭﺍﻟﺮﱡﻗﻰ‬
‫ﻭﻫﻢ ﻳﺮﻭﻥ ﺃﻥﱠ ﺃﻣﺮَﻫﻢ ﻻ ﻳﺘﻢﱡ ﳍﻢ ﺇﻻﹼ ﲟﺸﺎﺭﻛ ِﺔ ﺃﺻﺤﺎﺏ ﺍﳉﹶﻬﺎﻻﺕ ‪( .‬‬
‫ﻭﻗﺪ ﳒ ُﺪ ﺍﻟﺮﺟُﻞ ﻳﻨﻘﻒ ﺷﺤﻢ ﺍﳊﻨﻈﻞ ﻭﺑﻴﻨﻪ ﻭﺑﲔ ﺻﺎﺣﺒﻪ ﻣﺴﺎﻓﺔ ﺻﺎﳊﺔ ﻓﻴﺠﺪ ﰲ ﺣﻠﻘﻪ ﻣَﺮﺍﺭﺓ ﺍﳊﻨﻈﻞ ﻭﻛﺬﻟﻚ‬
‫ﰿ ﺑ ِﻪ ﻭﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻹﻧﺴﺎ ِﻥ ﻣﺴﺎﻓﺔ ﻣﺘﻮﺳّﻄﺔ ﺍﻟﺒﻌﺪ ﹺﳚﺪُ ﰲ ﺣﻠﻘ ِﻪ ﺣﻼﻭﺓ ﺍﻟﺴﻮﺱ ﻭﻧﺎﻗﻒ ﺍﳊﻨﻈﻞ ﻻ‬
‫ﺍﻟﺴﱡﻮﺱ ﺇﺫﺍ ﻋﻮ ﹺ‬
‫ﲔ ﻳﻮ َﻡ‬
‫ﺗﺰﺍﻝ ﻋﻴﻨﻪ ﻬﺗﻤُﻞ ﻣﺎﺩﺍﻡ ﻳﻨﻘﻔﻪ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﺑﻦ ﺣُﺬﺍﻡ ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ‪ :‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ‪ ) :‬ﻛﺄﻧﱢﻲ ﻏﺪﺍ ﹶﺓ ﺍﻟﺒ ﹺ‬
‫ﻒ ﺣﻨْﻈﻞ ( ﳜﱪ ﻋﻦ ﺑﻜﺎﺋﻪ ﻭﻳﺼِﻒ ﺩُﺭُﻭ َﺭ ﺩَﻣﻌﺘِﻪ ﰲ ﺇﺛﹾﺮ ﺍﳊﻤﻮﻝ ﻓﺸﺒﱠﻪ ﻧﻔﺴﻪ‬ ‫ﺕ ﺍﳊﻲﱢ ﻧﺎﻗ ُ‬
‫ﲢﻤﱠﻠﻮﺍ ** ﹶﻟﺪَﻯ َﺳ ُﻤﺮَﺍ ِ‬
‫ﺑﻨﺎﻗﻒ ﺍﳊﻨﻈﻞ ﻭﻗﺪ ﺫﻛﺮﻩ ﺍﻣﺮﺅ ﺍﻟﻘﻴﺲ ﻗﻲ ﻗﻮﻟﻪ ‪:‬‬

‫) ﻋﻮﺟَﺎ ﻋﻠﻰ ﺍﻟﻄﹼﹶﻠ ﹺﻞ ﺍﻟﻘﺪﱘ ﻟﻌَﻠﹼﻨﺎ ** َﻧ ْﺒﻜِﻲ ﺍﻟﺪﱢﻳﺎ َﺭ ﻛﻤﺎ ﺑﻜﻰ ﺍﺑﻦ ﲪﺎ ﹺﻡ ( ﻭﻳﺰُﻋﻤﻮﻥ ﺃﻧّﻪ ﺃﻭّﻝ ﻣَﻦ ﺑﻜﻰ ﰲ ﺍﻟﺪﱢﻳﺎﺭ ﻭﻗﺪ‬
‫ﳋﺮْﺩﻝ ﻓﺘﺪﻣﻊ ﻋﻴﻨﺎﻩ ﻭﻳﻨﻈﺮ ﺍﻹﻧﺴﺎﻥ ﻓﻴﺪ ُﱘ ﺍﻟﻨّﻈ َﺮ ﰲ ﺍﻟﻌﲔ ﺍﶈﻤﺮﺓ ﻓﺘﻌﺘﺮﻱ ﻋﻴﻨَﻪ‬ ‫ِﳒﺪُ ﺍﻟﺮﱠﺟُ ﹶﻞ ﻳﻘﻄﹶﻊ ﺍﻟﺒﺼﻞ ﺃﻭ ﻳُﻮ ِﺧﻒُ ﺍ ﹶ‬
‫ﳉﺮَﺏ ﻭﺫﻟﻚ ﺃﻥﹼ ﻣَﻦ ﺗﺜﺎﺀَﺏ ﻣِﺮﺍﺭﹰﺍ ﻭﻫﻮ‬
‫ﺣُﻤﺮﺓ ﻭﺍﻟﻌﺮﺏ ﺗﻘﻮﻝ ‪ :‬ﻟﹶﻬُﻮ ﺃﻋﺪَﻯ ﻣﻦ ﺍﻟﱡﺜﺆَﺑﺎﺀ ﻛﻤﺎ ﺗﻘﻮﻝ ‪ :‬ﻟﹶﻬُﻮ ﺃﻋﺪﻯ ﻣﻦ ﺍ ﹶ‬
 ‫ﲔ ﺇﻧﺴﺎﻥ ﺍﻋﺘﺮﻯ ﺫﻟﻚ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺘﺜﺎﺅﺏ ﻭﺭﺃﻳﺖ ﻧﺎﺳﹰﺎ ﻣﻦ ﺍﻷﻃﺒﺎﺀ ﻭﻫﻢ ﻓﻼﺳﻔﺔ ﺍﳌﺘﻜ ﻠﱢﻤﲔ ﻣﻨﻬﻢ َﻣﻌْﻤﺮ‬ ‫ﺗُﺠﺎﻩ ﻋ ﹺ‬
‫ﰿ ﻣﻨﻪ ﺷﻴﺌﺎﹰ ﻓﻜﺄﻧّﻬﻢ‬
‫ﺚ ﻣﻦ ﺇﻧﺎ ٍﺀ ﺍﻟﻠﱭ ﻟَﺘﺴُﻮﻃﻪ ﺃﻭ ﺗﻌﺎ ﹶ‬
‫ﳉﻬْﻢ ﻭﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﺴﱢﻨْﺪﻱّ ﻳﻜﺮﻫﻮﻥ ﹸﺫُﻧﻮﱠ ﺍﻟﻄﺎﻣ ِ‬
‫ﻭﳏﻤﺪ ﺑﻦ ﺍ ﹶ‬
‫ﻳﺮﻭ ﹶﻥ ﺃﻥﱠ ﻟﺒ َﺪﻧﹺﻬﺎ ﻣﺎ ﺩﺍﻡ ﺫﻟﻚ ﺍﻟﻌ َﺮﺽُ ﻳﻌﺮﹺﺽ ﳍﺎ ﺭﺍﺋﺤ ﹰﺔ ﳍﺎ ﺣِﺪﱠﺓﹲ ﻭﲞﺎﺭ ﻏﻠﻴﻆ ﻳﻜﻮﻥ ﻟﺬﻟﻚ ﺍﹶﳌﺴُﻮﻁ ﻣُﻔﺴِﺪﹰﺍ ‪.‬‬

‫ﻣﻦ ﺃﺛﺮ ﺍﻟﻌﲔ ﺍﳊﺎﺳﺪﺓ‬

‫ﺖ ﺇﻻﹼ ﺇﻧﻜﺎ َﺭ ﺫﻟﻚ ﻓﻤﺎ ﺗﻘﻮﻝ ﰲ‬

‫ﻭﻻ ﺗُ ْﺒ ِﻌ َﺪﻥﱠ ﻫﺬﺍ ﻣﻦ ﻗﻠﺒﻚ ﺗﺒﺎﻋﺪﹰﺍ ﻳﺪﻋُﻮﻙ ﺇﱃ ﺇﻧﻜﺎﺭﻩ ﻭﺇﱃ ﺗﻜﺬﻳﺐ ﺃﻫﻠﻪ ﻓﺈ ﹾﻥ ﺃﺑﻴ َ‬
‫ﺖ ﺻﺎﺣﺒﻪ ﻭﻫﻮ ﰲ ﻭﺳﻂ ﻣﻮﻛِﺒﻪ ﻭﻏﺒﺎ ُﺭ ﺍﳌﻮﻛِﺐ ﻗﺪ ﺣﺎ ﹶﻝ ﺑﲔ ﺍﺳﺘﺒﺎﻧﺔِ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ ﻭﻟﻴﺲ ﰲ‬
‫ﺱ ﲢﹶﺼﱠﻦ ﲢ َ‬
‫ﻓﹶﺮ ﹴ‬
‫ﺽ ﺃﻭ ﹶﻏﺮَﺿﲔ ﺃﻭ ﻏﹶﻠﻮﺓ ﺃﻭ‬
‫ﳊﺼﺎﻥ ﻓﲑﻯ ﺣﺠﺮﹰﺍ ﺃﻭ ﺭﻣﻜﺔ ﻋﻠﻰ ﻗﺎﺏ ﹶﻏ َﺮ ﹴ‬ ‫ﺐﺍِ‬ ‫ﺖ ﺻﺎﺣ ُ‬‫ﺍﳌﻮﻛﺐ ِﺣ ﺠْﺮ ﻭﻻ ﺭﻣَﻜﺔ ﻓﻴﻠﺘﻔ ُ‬
‫ﺱ ﺍﻷﻧﺜﻰ ﻭﻣﺎ ﺑﺎﻟﻪ ﻳﺪﺧﻞ ﺩﺍﺭﹰﺍ ﻣﻦ ﺍﻟﺪﱡﻭ ﹺﺭ ﻭﰲ ﺍﻟﺪﱠﺍﺭ ﺍﻷﺧﺮﻯ‬
‫ﺢ ﺗﻠﻚ ﺍﻟﻔﺮ ﹺ‬
‫ﻏﻠﻮﺗﲔ ﺣﺪﱢﺛﲏ ﻛﻴﻒ ﺷﻢﱠ ﻫﺬﺍ ﺍﻟﻔﺮﺱ ﺭﻳ َ‬
‫ﻉ ﺻﻬﻴﻞ ﻭﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺳﻴﻘﻊ ﰲ ﻣﻮﺿﻌﻪ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻭﻗﺎﻝ‬ ‫ﺣِ ﺠْﺮٌ ﻓﻴﺘ ﺤَﺼﱠﻦ ﻣﻊ ﺩﺧﻮﻟﻪ ﻣﻦ ﻏﲑ ﻣﻌﺎﻳﻨﺔ ﻭ َﺳﻤَﺎ ﹺ‬
‫ﺽ ﻣﻦ ﺣﺠﺎﺭﺓ ﻓﻘﺎﻝ ‪ :‬ﺗﺎﻟﻠﹼ ِﻪ ﻣﺎ‬
‫ﺃﺑﻮ ﺳﻌﻴﺪ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻗﺮﻳﺐ ‪ :‬ﻛﺎﻥ ﻋﻨﺪﻧﺎ ﺭﺟُﻼﻥ ﻳَﻌﻴﻨﺎﻥ ﺍﻟﻨﺎﺱ ﻓﻤﺮﱠ ﺃﺣﺪﳘﺎ ﲝﻮ ﹴ‬
‫ﺭﺃﻳﺖَ ﻛﺎﻟﻴﻮﻡ ﻗﻂﱠ ﻓﺘﻄﺎﻳﺮ ﺍﳊﻮﺽ ﻓِﻠ ﻘﹶﲔ ﻓﺄﺧﺬﻩ ﺃﻫﻠﹸﻪ ﻓﻀﺒﱠﺒﻮﻩ ﺑﺎﳊﺪﻳﺪ ﻓﻤﺮﱠ ﻋﻠﻴﻪ ﺛﺎﻧﻴ ﹰﺔ ﻓﻘﺎﻝ ‪ :‬ﻭﺃﺑﻴﻚ ﻟﻘﻠﱠﻤﺎ ﺃﺿ َﺮ ْﺭﺕُ‬

‫ﺸﺮﱡ ﺍﻟﺸﱠﺨﺐ ﻓﻘﺎﻟﻮﺍ ﻟﻪ ‪ :‬ﺇﻧﻪ ﻓﻼﻥﹲ ﺍﺑﻨﻚ ﻗﺎﻝ‬

‫ﺕ ﺑَﻮ ﹴﻝ ﻣﻦ ﻭﺭﺍﺀ ﺣﺎﺋﻂ ﻓﻘﺎﻝ ‪ :‬ﺇﻧﱠﻚ ﻟ َ‬ ‫ﻗﺎﻝ ‪ :‬ﻭﺃﻣﱠﺎ ﺍﻵﺧﺮ ﻓﺈﻧﱠﻪ ﲰ َﻊ ﺻﻮ َ‬
‫ﺱ ﻋﻠﻴﻪ ﻗﺎﻝ ‪ :‬ﻻ ﻳﺒﻮ ﹸﻝ ﻭﺍﻟﻠﱠﻪ َﺑ ْﻌﺪَﻫﺎ ﺃﺑﺪﹰﺍ ﻗﺎﻝ ‪ :‬ﻓﻤﺎ ﺑﺎﻝ ﺣﺘﱠﻰ ﻣﺎﺕ ﻗﺎﻝ‬
‫‪ :‬ﻭﺍﻧﻘﻄﺎﻉ ﻇﻬﺮﺍﻩ ﻗﺎﻟﻮﺍ ‪ :‬ﺇﻧﻪ ﻻ ﺑﺄ َ‬
‫ﺝ ﻣﻦ‬
‫ﺕ ﺣﺮﺍﺭ ﹰﺓ ﲣﺮ ُ‬‫ﻼ َﻋﻴُﻮﻧﹰﺎ ﻓﺪُﻋ َﻲ ﻋﻠﻴﻪ ﻓ َﻌ ﹺﻮ َﺭ ﻗﺎﻝ ‪ :‬ﺇﺫﺍ ﺭﺃﻳﺖُ ﺍﻟﺸﻲ َﺀ ﻳُﻌﺠﺒﲏ ﻭﺟﺪ ُ‬
‫ﺍﻷﺻﻤﻌﻲّ ‪ :‬ﻭﺭﺃﻳﺖ ﺃﻧﺎ ﺭﺟ ﹰ‬
‫ﺕ َﺷ ﺨْﺒﻬﺎ ﻓﻘﺎﻝ ‪ :‬ﺃﻳﺘﱠﻬﻦ ﻫﺬﻩ ﻓﺨﺎﻓﻮﺍ ﻋﻴﻨَﻪ ﻓﻘﺎﻟﻮﺍ ‪ :‬ﺍﻟﻔﻼﻧﻴّﺔ‬
‫ﻋَﻴﲏ ﻗﺎﻝ ‪ :‬ﻭﲰﻊ ﺭﺟﻞﹲ ﺑﻘﺮ ﹰﺓ ﺗُﺤﻠﹶﺐ ﻓﺄﻋﺠﺒﻪ ﺻﻮ ُ‬
‫ﺱ ﻛﻤﺎ ﺗﺮﻯ ﻋﻠﻰ ﺍﻟﻌﲔ ﻣﺎ ﻻ ﳚﻮﺯ‬
‫ﻷﺧﺮﻯ ﻭَﺭﱠﻭﺍ ﻬﺑﺎ ﻋﻨﻬﺎ ﻓﻬﻠﻜﺘﺎ ﲨﻴﻌﹰﺎ ‪ :‬ﺍ ﹸﳌ َﻮﺭﱠﻯ ﻬﺑﺎ ﻭﺍﳌﻮﺭﱠﻯ ﻋﻨﻬﺎ ﻭﻗﺪ َﺣﻤَﻞ ﺍﻟﻨﱠﺎ ُ‬
‫ﺕ ﺣﺮﺍﺭ ﹰﺓ ﲣﺮﺝ ﻣﻦ ﻋﻴﲏ‬
‫ﺖ ﺍﻟﺸﻲ َﺀ ﻳﻌﺠﺒﲏ ﻭﺟﺪ ُ‬‫ﻭﻣﺎ ﻻ ﻳﺴﻮﻍ ﰲ ﺷﻲﺀ ﻣﻦ ﺍﺠﻤﻟﺎﺯﺍﺕ ﻭﻗﻮ ﹸﻝ ﺍﻟﺬﻱ ﺍﻋﻮﺭﱠ ‪ :‬ﺇﺫﺍ ﺭﺃﻳ ُ‬
‫ِﻣ ْﻦ ﺃﻋﻈﻢ ﺍﳊﺠﺞ ﰲ ﺍﻟﻔﺎﺻﻞ ﻣﻦ ﺻﺎﺣﺐ ﺍﻟﻌﲔ ﺇﱃ ﺍﳌﻌﲔ ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ﺇﻥﱠ ﻓﻼﻧﹰﺎ ﹶﻟﻌَﻴﻮﻥ ‪ :‬ﺇﺫﺍ ﻛﺎﻥ‬
‫ﻳﺘﺸﻮﱠﻑ ﻟﻠﻨﺎﺱ ﻟﻴﺼﻴَﺒﻬﻢ ﺑﻌﲔ ﻭﻳﻘﺎﻝ ِﻋ ْﻨﺖُ ﹾﻓ ﻼﹶﻧﺎ ﺃﻋِﻴﻨﻪ ﻋﻴْﻨ ﺎﹰ ‪ :‬ﺇﺫﺍ ﺃﺻﺒﺘَﻪ ﺑﻌﲔ ﻭﺭﺟﻞ ﻣَﻌﲔ ﻭﻣﻌﻴﻮﻥ ‪ :‬ﺇﺫﺍ ﺃﺻﻴﺐ‬
‫ﻚ ﺳﻴﱢﺪﹰﺍ ** ﻭﺇﺧﺎﻝ ﺃﻧﻚ ﺳﻴﱢﺪٌ ﻣﻌَﻴﻮﻥﹸ (‬
‫ﺑﺎﻟﻌﲔ ﻭﻗﺎﻝ ﻋﺒﱠﺎﺱ ﺑﻦ ﻣِﺮﺩﺍﺱ ‪ ) :‬ﻗﺪ ﻛﺎﻥ ﻗﻮﻣُﻚ ﳛﺴِﺒﻮﻧ َ‬

‫ﻭﻳﻘﺎﻝ ﻟﻠﻌَﻴﻮﻥ ‪ :‬ﺇﻧﱠﻪ ﻟﹶﻨَﻔﹸﻮ ﺱٌ ﻭﻣﺎ ﺃﻧﻔﺴَﻪ ﺃﻱ ﻣﺎ ﺃﺷﺪﱠ ﻋﻴﻨﻪ ﻭﻗﺪ ﺃﺻﺎﺑﺘﻪ ﻧَﻔﺲ ﺃﻭ ﻋﲔ ‪.‬‬
‫ﺐ ﺍﻟﺬﻱ (‬ ‫ﻭﺃﻣﱠﺎ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ ‪ :‬ﺇﻥﱠ ﻣﻦ ﻟﺆ ﹺﻡ ﺍﻟﻜﻠﺐ ﻭﻏﺪﺭﹺﻩ ﺃﻥﱠ ﺍﻟﻠﺺﱠ ﺇﺫﺍ ﺃﺭﺍﺩ ﺩﺍ َﺭ ﺃﻫﻠﻪ ﺃﻃ َﻌ َﻢ ﺍﻟﻜﻠ َ‬
‫ﻼ ﺃﺳْﻠ َﻢ ﺇﻟﻴﻪ ﺍﻟﺪﺍ َﺭ ﲟﺎ‬
‫ﻼ ﻭﻬﻧﺎﺭﹰﺍ ﻭﺩﻧﺎ ﻣﻨﻪ ﻭﻣﺴﺢ ﻇﻬَﺮ ُﻩ ﺣﱴ ﻳُﺜﺒﺖ ﺻﻮﺭﺗَﻪ ﻓﺈﺫﺍ ﺃﺗﺎﻩ ﻟﻴ ﹰ‬ ‫ﳛﺮﺳﻬﻢ ﹶﻗ ْﺒ ﹶﻞ ﺫﻟﻚ ﻣِﺮﺍﺭﹰﺍ ﻟﻴ ﹰ‬
‫ﻓﻴﻬﺎ ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﻻ ﻳﻜﻮ ﹸﻥ ﺇﻻﹼ ﻣﻦ ﻧﺘﻴﺠﺔِ ﺳﻮ ِﺀ ﺍﻟﺮﺃﻱ ﻓﺈﻥﱠ ﺳﻮ َﺀ ﺍﻟﺮﺃﻱ ﻳﺼﻮﱢﺭ ﻷﻫﻠﻪ ﺍﻟﺒﺎﻃ ﹶﻞ ﰲ ﺻﻮﺭﺓ ﺍﳊﻖﱢ ﻭﻓﻴﻪ‬
‫ﻕ ﺍﳌﺪﺡ ﻣﻦ‬ ‫ﺖ ﻟﻠﻜﻠﺐ ﺍﺳﺘﺤﻘﺎ ُ‬‫ﺾ ﺍﻟﻈﱡﻠﻢ ﻟﻠﻜﻠﺐ ﻭﺑﻌﺾ ﺍﳌﻌﺎﻧﺪﺓ ﻟﻠﻤﺤﺘ ﺞّ ﻋﻦ ﺍﻟﻜﻠﺐ ﻭﻗﺪ ﺛﹶﺒ َ‬ ‫ﺑﻌ ُ‬

‫ﺐ ﺑﹺﻔﺮﻁ ﺇﻟﻔِﻪ ﻭﺷﻜﺮﹺﻩ ﻛ ﻒﱠ ﻋﻦ ﺍﻟﻠﺺﱢ ﻋﻨ َﺪ ﺫِﻛﺮ ﺇﺣﺴﺎ ﻧﻪ ﻭﺇﺛﺒﺎﺕ ﺻﻮﺭِﺗ ِﻪ‬

‫ﺚ ﺃﺭَﺍ َﺩ ﺃﻥ ﻳﻬﺠﻮَﻩ ﻣﻨﻪ ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻜﻠ ُ‬
‫ﺣﻴ ﹸ‬
‫ﻓﻤﺎ ﺃﻛﺜ َﺮ ﻣ ْﻦ ُﻳ ﹾﻔﺮﹺﻁ ﻋﻠﻴﻪ ﺍﳊﻴﺎ ُﺀ ﺣﺘﱠﻰ ﻳﻨﺴﺐ ﺇﱃ ﺍﻟﻀﱠﻌﻒ ﻭﺍﻟﻜﺮﻡ ﻭﺣﺘﱠﻰ ﻳﻨﺴَﺐ ﺇﱃ ﺍﻟﻐﻔﻠﺔ ﻭ ُﺭﺑﱠﻤﺎ ﺷﺎﺏ ﺍﻟﺮﱠ ُﺟ ﹸﻞ‬
‫ﺾ ﺍﻟﻔﻄﻨﺔ ﺑﺒﻌﺾ ﺍﻟﺘﱠﻐﺎﻓﻞ ﻟﻴﻜﻮﻥ ﺃَﺗﻢﱠ ﻟﻜﹶﺮﻣﻪ ﻓﺈﻥﱠ ﺍﻟﻔﻄﻨﺔ ﺇﺫﺍ ﲤﱠﺖ ﻣﻨﻌﺖ ﻣﻦ ﺃﻣﻮ ﹺﺭ ﻛﺜﲑﺓ ﻣﺎ ﱂ ﻳﻜﻦ ﺍﳋِﻴ ُﻢ ﻛﺮﳝﹰﺎ‬ ‫ﺑﻌ َ‬
‫ﺐ ﻣﻊ ﻣﺎ ﻗﺪ َﻋ ﺠﱠ ﹶﻞ ﺇﻟﻴﻪ ﺍﻟﻠﺺّ ﻣﻦ ﺍﻟﻠﱠﻄﹶﻒ ﻭﺍﻹﺣﺴﺎﻥ ﺃ ﹾﻥ‬
‫ﲔ ﺗﻜﻠﱢﻒ ﺍﻟﻜﻠ َ‬
‫ﻭﺍﻟﻌِﺮْﻕ ﺳﻠﻴﻤﹰﺎ ‪ .‬ﻭﺇﻧﻚ ﺃﻳﱡﻬﺎ ﺍﳌﺘﺄﻭﱢﻝ ﺣ َ‬
 ‫ﺴﻦُ ﺍﻟﺮﺃﻱﹺ ﻓﻴﻪ ﺑﻌﻴ ُﺪ‬
‫ﻳﺘﺬﻛﹼ َﺮ ﻧﻌﻤ ﹰﺔ ﺳﺎﻟﻔﺔ ﻭﺃ ﹾﻥ ﳛﺘﺮﺱ ﻣﻦ ﺧﺪﻳﻌﺔ ﺍﶈﺴِﻦ ﺇﻟﻴﻪ ﳐﺎﻓﺔ ﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﻳُﺮﻳ ﹸﻎ ﺑﺈﻛﺮﺍﻣﻪ ﺳﻮﺀﹰﺍ ﻟﹶﺤ َ‬
‫ﲔ ﻋﻮﺍﺟﻠﻬﺎ‬ ‫ﺙ ﺍﻟﺪﻫﻮﺭ ﻭﻛﺎﻥ ﻳﻮﺍﺯﻥ ﺑ َ‬ ‫ﺐ ﺍﻷﻣﻮ ﹺﺭ ﻭﺣﻮﺍﺩ ِ‬ ‫ﺍﻟﻐﺎﻳ ِﺔ ﰲ ﺗﻔﻀﻴﻠﻪ ﻭﻟﻮ ﻛﺎﻥ ﻟﻠﻜﻠﺐﹺ ﺁﻟﺔ ﻳﻌ ﹺﺮﻑ ﻬﺑﺎ ﻋﻮﺍﻗ َ‬
‫ﻭﺃﻭﺍﺟﻠﻬﺎ ﻭﻛﺎﻥ ﻳﻌﺮﻑ ﻣﺼﺎﺩﺭﻫﺎ ﻭﻣﻮﺍﺭﺩَﻫﺎ ﻭﳜﺘﺎﺭ ﺃﻧﻘﺺ ﺍﻟﺸﺮّﻳﻦ ﻭﺃﰎﱠ ﺍﳋﲑﻳﻦ ﻭﻳﺘَﺜﺒﱠﺖُ ﰲ ﺍﻷﻣﻮﺭ ﻭﳜﺎﻑ ﺍﻟﻌَﻴﺐ‬
‫ﻭﻳﺄﺧﺬ ﲝ ﺠﱠ ٍﺔ ﻭﻳُﻌﻄﻲ ﲝ ﺠﱠﺔ ﻭﻳﻌﺮﻑ ﺍﳊﹸ ﺠﱠﺔ ﻣﻦ ﺍﻟﺸﱡﺒﻬﺔ ﻭﺍﻟﺜﱢ ﹶﻘ ِﺔ ﻣﻦ ﺍﻟﺮّﻳﺒﺔ ﻭﻳﺘﺜﺒﱠﺖ ﰲ ﺍﻟﻌﻠﱠﺔ ﻭﳜﺎﻑ ﺯَﻳﻎ ﺍﳍﻮﻯ ﻭﺳﺮَﻑ‬
‫ﺍﻟﻄﺒﻴﻌﺔ ﻟﻜﺎ ﹶﻥ ﻣﻦ ﻛﺒﺎ ﹺﺭ ﺍﳌﻜﻠﱠﻔﲔ ﻭﻣﻦ ُﺭﺅُﻭﺱ ﺍﳌﻤﺘَﺤﻨﲔ ‪.‬‬

‫ﺃﺧﺘﻴﺎﺭ ﺍﻷﺷﻴﺎﺀ ﻭﺍﳌﻮﺍﺯﻧﺔ ﺑﻴﻨﻬﺎ ﻟﺪﻯ ﺍﻟﻌﺎﻗﻠﲔ‬

‫ﺨﻄﱠﻰ ﻭﻻ ﻳﻐﺎ َﺩﺭُ ﻭﺍﻟﻨﻈﺎ ُﻡ ﺍﻟﺬﻱ ﻻ ﻳﻨﻘﻄﻊ ﻭﻻ ﳜﺘﻠﻂ ﰲ ﺫﻭﻱ ﺍﻟﺘﻤﻜﲔ‬

‫ﻭﺍﻟﻌﺎﺩﺓﹸ ﺍﻟﻘﺎﺋﻤﺔ ﻭﺍﻟﻨﱠﺴَﻖُ ﺍﻟﺬﻱ ﻻ ُﻳَﺘ َ‬
‫ﻭﺍﻻﺳﺘﻄﺎﻋﺔ ﻭﰲ ﺫﻭﻱ ﺍﻟﻌﻘﻮﻝ ﻭﺍﳌﻌﺮﻓﺔ ﺃﻥﱠ ﺃﺑﺪﺍﻧَﻬﻢ ﻣﺘﱠﻰ ﺃﺣﺴﱠﺖ ﺑﺄﺻﻨﺎﻑ ﺍﳌﻜﺮﻭﻩ ﻭﺍﶈﺒﻮﺏ ﻭﺍﺯَﻧﻮﺍ ﻭﻗﺎﺑَﻠﻮﺍ‬
‫ﻭﻋَﺎﻳَﺮُﻭﺍ ﻭﻣﻴﱠﺰﻭﺍ ﺑﲔ ﺃﰎﱢ ﺍﳋﲑﻳﻦ ﻭﺃﻧﻘﺺ ﺍﻟﺸﺮّﻳﻦ ﻭﻭﺻﻠﻮﺍ ﻛﻞﱠ ﻣﻀ ﹴﺮ ﺓ ﻭﻣﻨﻔﻌﺔ ﰲ ﺍﻟﻌﺎﺟﻞ ﺑﻜﻞﱢ ﻣﻀﺮﱠ ٍﺓ ﻭﻣﻨﻔﻌﺔ ﰲ‬
‫ﺺ‬
‫ﺍﻵﺟﻞ ﻭﺗﺘﺒﻌﻮﺍ ﻣﻮﺍﻗﻌﻬﺎ ﻭﺗﺪﺑﱠﺮﻭﺍ ﻣﺴﺎﻗﻄﹶﻬﺎ ﻛﻤﺎ ﻳﺘﻌﺮﱠﻓﻮ ﹶﻥ ﻣﻘﺎﺩﻳﺮَﻫﺎ ﻭﺃﻭﺯﺍﻬﻧﺎ ﻭﺍﺧﺘﺎﺭﻭﺍ ﺑﻌ َﺪ ﺫﻟﻚ ﺃﰎﱠ ﺍﳋﲑﻳﻦ ﻭﺃ ْﻧ ﹶﻘ َ‬
‫ﺍﻟﺸّﺮﻳﻦ ﻓﺄﻣﺎ ﺍﻟﺸﺮ ﺻﺮﻓﹰﺎ ﻭﺍﳋﲑ ﳏﻀﹰﺎ ﻓﺈﻧّﻬُﻢ ﻻ ﻳﺘﻮﻗﹼﻔﻮﻥ ﻋﻨﺪﳘﺎ ﻭﻻ ﻳﺘﻜﻠﹼﻔﻮﻥ ﺍﳌﻮﺍﺯَﻧ ﹶﺔ ﺑﻴﻨﻬﻤﺎ ﻭﺇﻧﱠﻤﺎ ﻳﻨﻈﺮﻭﻥ ﰲ‬
‫ﺍﳌﻤﺰﻭﺝ ﻭﰲ ﺑﻌﺾ ﻣﺎ ﳜﺸﻰ ﰲ ﻣﻌﺎﺭﺿﺘﻪ ﻭﻻ ﻳﻮﺛ ُﻖ َﺑﻤَﻌﺮّﺍﻩُ ﻭﻣُ ﹶﻜﺸﱠﻔِﻪ ﻓﻴﺤﻤﻠﻮﻧﻪ ﻋﻠﻰ ﺧﻼﺹ ﺍﻟﺬﱢﻫﻦ ﻛﻤﺎ ﳛﻤَﻞ‬
‫ﺍﻟﺬﹼﻫﺐ ﻋﻠﻰ ﺍﻟﻜﲑ‬

‫ﻭﺃﻣّﺎ ﺫﻭﺍﺕ ﺍﻟﻄﱠﺒﺎﺋﻊ ﺍﳌﺴﺨﱠﺮﺓ ﻭﺍﻟﻐﺮﻳﺰﺓ ﺍﶈﺒﻮﻟﺔ ﻓﺈﳕﺎ ﺗَﻌﻤَﻞ ﻣﻦ ﺟﻬﺔ ﺍﻟﺘﺴﺨﲑ ﻭﺍﻟﺘﻨﺒﻴﻪ ﻛﺎﻟﺴﻢّ ﺍﻟﺬﻱ ﻳﻘﺘﻞ ﺑﺎﻟ ﹶﻜﻤﱢﻴﱠﺔ‬
‫ﻭﻻ ﻳﻐﺬﻭ ﻭﻛﺎﻟﻐﺬﺍﺀ ﺍﻟﺬﻱ ﻳﻐﺬﻭ ﻭﻳﻘﺘﻞ ﺑﺎﺠﻤﻟﺎﻭَﺯﺓ ﳌﻘﺪﺍﺭ ﺍﻻﺣﺘﻤﺎﻝ ﻭﺇﻥ (‬
‫ﺖ‬
‫ﻑ ﺍﳊﻴﻮ ﺍﻥ ﺍﳌﺴ ﺨﱠﺮﺓ ﻟﺪﺭْﻙ ﻣﺎ ﻻ ﺗﺒﻠﻐﻪ ﺍﻟﻌﻘﻮ ﹸﻝ ﺍﻟﻠﻄﻴﻔﺔ ﺑﻠ َﻐﺘْﻪ ﺑﻐﲑ ﻣﻌﺎﻧﺎ ٍﺓ ﻭﻻ ﻭﻣﱴ ﺗﻘﺪﱠﻣ ْ‬
‫ﻫﻴﱠﺄ ﺍﻟﻠﱠﻪ ﻋﺰﱠ ﻭﺟﻞﹼ ﺃﺻﻨﺎ َ‬
‫ﻑ ﻣﻦ‬
‫ﺇﱃ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻳﻌﺎﳉﻬﺎ ﺃﻫ ﹸﻞ ﺍﻟﻌﻘﻮﻝ ﺍﳌﺒﺴﻮﻃﺔ ﺍﳌﺘﻤﻜﱢﻨﺔ ﺑﻄﺒﺎﺋﻌﻬﺎ ﺍﳌﻘﺼﻮﺭ ِﺓ ﻏﲑ ﺍﳌﺒﺴﻮﻃﺔ ﱂ ﳝﻜﻨْﻬﺎ ﺃﻥ ﺗﻌﺮ َ‬
‫ﺗﻠﻚ ﺍﻟﻄﺒﻴﻌﺔ ﻣﺎ ﻛﺎﻥ ﻣﻮﺍﺯﻳّﹰﺎ ﻟﺘﻠﻚ ﺍﻷﻣﻮﺭ ﺑﺒﺪﻳﻬ ٍﺔ ﻭﻻ ﻓﻜﺮﺓ ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻛﺬﻟﻚ ﻓﻠﻴﺲ ﺑﻮﺍﺟﺐ ﺃﻥ ﺗﻜﻮﻥ ﻛﻠﱠﻤﺎ‬
‫ﺖ ﺃﻣﺮﹰﺍ ﺃﻣﻜﻨَﻬﺎ ﺃﻥ ُﺗ ﺤْﺴ َﻦ ﻣﺎ ﻛﺎﻥ ﰲ ﻭﺯﻧﻪ ﰲ ﺍﻟﻐُﻤﻮﺽ ﻭﺍﻹﻟﻄﺎﻑ ﻭﰲ ﺍﻟﺼﱠﻨﻌ ِﺔ ﺍﻟﱵ ﻻ ﲤ ِﻜﻦُ ﺇﻻﹼ ﲝُﺴﻦ ﺍﻟﺘﺄﺗﱢﻲ‬
‫ﺃﺣﺴَﻨ ْ‬
‫ﺏ ﺇﻻﹼ ﻋﻨﺪ ﻣﻦ ﺟﹺﻬﺘُﻪ ﺍﻟﻌﻘﻞ ﻭﳝﻜُﻨﻪ ﺍﻻﺳﺘﺪﻻ ﹸﻝ‬‫ﻭﹺﺑﺒُﻌﺪ ﺍﻟﺮﻭﻳّﺔ ﻭﲟﻘﺎﺑﻠِﺔ ﺍﻷﻣﻮ ﹺﺭ ﺑَﻌﻀﻬَﺎ ﺑﺒﻌﺾ ﻭﻫﺬﺍ ﺍﻟﻔﻦﱡ ﻻ ﻳُﺼﺎ ُ‬
‫ﻑ ﻋﻨﻪ ﺇﱃ ﻋَﻘﻴﺒﹺﻪ ﻣﻦ ﺍﻷﻓﻌﺎﻝ ﻭ َﻣ ْﻦ ﺟﻬُﺘ ُﻪ‬
‫ﻍ ﻏﺎﻳﺘﻪ ﻭﺍﻻﻧﺼﺮﺍ ُ‬
‫ﻭﺍﻟﻜﻒﱡ ﻋﻨﻪ ﻭﺍﻟﻘﻄﻊُ ﻟﻪ ﺇﺫﺍ ﺷﺎﺀ ﻭﺇﲤﺎﻣُﻪ ﺇﺫﺍ ﺷﺎﺀ ﻭﺑﻠﻮ ﹶ‬
‫ﺴ ِﻪ ﻋﻠﻰ ﺍﳌﻘﺎﻳﻴﺲ ﻭﺍﻟﺘﻜﻠﱡﻒ ﻭﺍﻟﺘﺄﺗﱢﻲ‬
‫ﻑ ﺍﻟﻌِﻠﻞ ﻭﻳُﻤﻜُﻨ ُﻪ ﺇﻛﺮﺍﻩ ﻧﻔ ِ‬
‫ﺗﻌﺮّ ُ‬

‫ﻭﻣﱴ ﻛﺎﻧﺖ ﺍﻵﻟﺔ ﻣﻮﺟﻮﺩ ﹰﺓ ﻓﺈﻧّﻬﺎ ﺗُﻨﺒﻴﻚ ﻋﻠﻰ ﻣﻜﺎﻬﻧﺎ ﻭﺇﻻ ﻛﺎﻥ ﻭ ُﺟﻮﺩﻫﺎ ﻛﻌﺪﻣﻬﺎ ﻭﺑﺎﳊﺲﱢ ﺍﻟﻐﺮﻳﺰﻱّ ﺗُﺸﻌ ﹺﺮ ﺻﺎﺣﺒَﻬﺎ‬
‫ﺐ ﺍﻵﻟﺔ ﺃﺣَﻤ َﻖ ﻣﻦ ﺍﳊﺒﺎﺭﻯ ﻭﺃﺟ َﻬ ﹶﻞ‬
‫ﲔ ﻭﺇﺷﺎﺭﺓ ﻭﺇﱃ ﺗﻌﻠﻴﻢ ﻭﺗﺄﺩﻳﺐ ﻭﺇﻥ ﻛﺎﻥ ﺻﺎﺣ ُ‬
‫ﲟﻜﺎﻬﻧﺎ ﻻ ﳛﺘﺎﺝ ﰲ ﺫﻟﻚ ﺇﱃ ﺗﻠ ِﻘ ﹴ‬
‫ﻣﻦ ﺍﻟﻌﻘﺮﺏ‬

‫ﺍﻹﳍﺎﻡ ﰲ ﺍﳊﻴﻮﺍﻥ‬

‫ﻭﺍﻟﻌﺎﻗﻞ ﺍﳌﻤﻜﱠﻦ ﻻ ﻳﻔﻀ ﹸﻞ ﰲ ﻫﺬﺍ ﺍﳌﻜﺎﻥ ﻋﻠﻰ ﺍﻷﺷﻴﺎﺀ ﺍﳌﺴ ﺨﱠﺮﺓ ﻭﻻ ﻳﻨﻔﺼﻞ ﻣﻨﻬﺎ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ‪.‬‬
‫ﻒ ﺃﺳﺒﺎﺑﹺﻬﺎ ﻭﺍﻟﺘﻌﻠﱡﻢ ﳍﺎ ﻣﻦ‬
‫ﻭﻟﻴﺲ ﻋﻨﺪ ﺍﻟﺒﻬﺎﺋﻢ ﻭﺍﻟﺴﺒﺎﻉ ﺇﻻﱠ ﻣﺎ ﺻُﻨﻌﺖ ﻟﻪ ﻭﻧﺼﺒﺖ ﻋﻠﻴﻪ ﻭﺃﹸﳍﻤﺖّْ ﻣﻌﺮﻓﹶﺘﻪ ﻭﻛﻴﻔﻴﱠ ﹶﺔ ﺗﻜﱡﻠ ِ‬
 ‫ﺞ ﹶﺛ ﹺﻮﻳﱢ ِﻪ ﻭﻫﻮ ﻣﻦ ﺃﻋﺠﺐ ﺍﻟﻌﺠﺐ ﱂ ﳛﺴﻦ ﻋﻤ ﹶﻞ ﺑﻴﺖ ﺍﻟﺰﻧﺒﻮﺭﹺ ﻭﺇﺫﺍ ﺻﻨﻊ‬ ‫ﺴَ‬‫ﺕﻧ ْ‬
‫ﺴ َﻦ ﺍﻟﻌﻨﻜﺒﻮ ُ‬
‫ﺗﻠﻘﺎﺀ ﺃﻧﻔﺴﻬﺎ ﻓﺈﺫﺍ ﺃﺣ َ‬
‫ﺖ ﺍﻟﻌﻨﻜﺒﻮﺕ ﻭﺍﻟﺴﱡﺮْﻓﺔ ﺍﻟﱵ ﻳﻘﺎﻝ ‪ :‬ﺃﺻَﻨﻊُ ﻣﻦ‬
‫ﺍﻟﻨﱠﺤ ﹸﻞ ﺧﻼﻳﺎﻩ ﻣﻊ ﻋﺠﻴﺐ ﺍﻟِﻘﺴْﻤﺔ ﺍﻟﱵ ﻓﻴﻬﺎ ﱂ ﳛﺴ ْﻦ ﺃﻥ ﻳﻌﻤ ﹶﻞ ﻣﺜ ﹶﻞ ﺑﻴ ِ‬
‫ﺲ ﻛﺬﻟﻚ‬
‫ﺖ ﺍﻷ َﺭ ﺿَﺔ ﻋﻠﻰ ﺟﻔﺎ ِﺀ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻭﻏِﻠ ِﻈ ِﻪ ﻭﺩﻗﱠﺔ ﺫﻟﻚ ﺍﻟﻌﻤﻞ ﻭﻟﻄﺎﻓﺘﻪ ﻭﻟﻴ َ‬
‫ﺳُﺮﻓﺔ ﻻ ﺗُﺤﺴﻦ ﺃﻥ ﺗُﺒﲏ ﻣﺜ ﹶﻞ ﺑﻴ ِ‬
‫ﺲ ﺑﻨ ﺠﱠﺎ ﹴﺭ ﻓﻴﺘﻌﻠﱠﻢ ﺍﻟﻨﱢﺠﺎﺭﺓ ﰒﱠ‬
‫ﻑ ﻭ ُﺧﻮﱢﻝ ﺍﻻﺳﺘﻄﺎﻋﺔ ﻷﻧّﻪ ﻳﻜﻮﻥ ﻟﻴ َ‬
‫ﺐ ﺍﻟﺘﻤﻴﻴﺰ ﻭَﻣَﻦ ﻣَﻠﻚ ﺍﻟﺘﺼﺮّ َ‬
‫ﺍﻟﻌﺎﻗ ﹸﻞ ﻭﺻﺎﺣ ُ‬

‫ﻕ ﺍﻻﻧﺘﻘﺎ ﹸﻝ ﺇﱃ ﺍﻟﻔِﻼﺣ ِﺔ ﰒﱠ ﺭﺑّﻤﺎ ﻣﻠﻬﺎ ﺑﻌﺪ ﺃﻥ ﺣﺬﹶﻗﻬﺎ ﻭﺻﺎﺭ ﺇﱃ ﺍﻟﺘﺠﺎﺭﺓ ‪.‬‬

‫ﻳﺒﺪﻭ ﻟﻪ ﺑﻌ َﺪ ﺍﳊﺬ ﹺ‬

‫ﺃﲰﺢ ﻣﻦ ﻻﻓﻈﺔ‬

‫ﺢ ِﻣ ْﻦ ﻻﻓﻈﺔ ﺃﻥ ﺍﻟﻼﻓﻈﺔ ﺍﻟﺪﱢﻳﻚ ﻷﻧّﻪ َﻳ َﻌﺾﱡ ﻋﻠﻰ ﺍﳊﺒﱠ ِﺔ ﺑﻄﺮﻓﹶﻲ‬ ‫ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ‪ :‬ﻭﺯﻋﻤ َ‬
‫ﺖ ﺃﻥﱠ ﻗﻮﳍﻢ ﺃﺳَﻤ ُ‬
‫ﻑ ﻬﺑﺎ ﻗﹸﺪﱠﺍﻡ ﺍﻟﺪﱠﺟﺎﺟﺔ ﻭﻣﺎ ﺭﺃﻳﻨﺎ ﺃﺣﺪﹰﺍ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻣِﻦ ﺍﻟﺬﻳﻦ ﺭﻭَﻭﺍ ﻫﺬﺍ ﺍﳌﺜ ﹶﻞ ﻳﻘﻮﻝ ﺫﻟﻚ ﻭﺍﻟﻨﺎ ﺱُ ﰲ‬
‫ﻣﻨْﻘﺎﺭﻩ ﰒﹼ ﳛﺬ ُ‬
‫ﻫﺬﺍ ﺍﳌﺜﻞ ﺭﺟﻼﻥ ‪ :‬ﺯﻋﻢ ﺃﺣﺪُﳘﺎ ﺃﻥﱠ ﺍﻟﻼﻓﻈﺔ ﺍﻟﻌﻨﺰ ﻷﻥ ﺍﻟﻌﻨﺰ ( ﺗَﺮﻋﻰ ﰲ ﺭَﻭﺿ ٍﺔ ﻭﺗﺄﻛﻞ ﻣﻦ ﻣَﻌّْﻠﹶﻔﻬﺎ ﻭﻫﻲ ﺟﺎﺋﻌﺔ‬
‫ﻓﻴﺪﻋﻮﻫﺎ ﺍﻟﺮﺍﻋﻲ ﻭﺻﺎﺣﺒُﻬﺎ ﺑﺎﺳِﻤﻬﺎ ﺇﱃ ﺍﳊﻠﹾﺐ ﻓﺘﺘﺮﻙ ﻣﺎ ﻫﻲ ﻓﻴﻪ ﺣﱴ ُﺗ ْﻨﻬَﻚ ﺣﻠﺒﹰﺎ ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ :‬ﺍﻟﻼﻓﻈﺔ ﺍﻟﺮﱠﺣَﻰ‬
‫ﻷﻧّﻬﺎ ﻻ ﲤﺴﻚ ﰲ ﺟَﻮْﻓﻬﺎ ﺷﻴﺌﺎﹰ ﳑﺎ ﺻﺎﺭ ﰲ ﺑﻄﻨﻬﺎ ﻭﻛﻴﻒ ﺗﻜﻮﻥ ﺍﻟﻼﻓﻈﺔ ﺍﻟﺪﻳﻚَ ﻭﻟﻴﺲ ﻟﻨﺎ ﺃﻥ ﻧﻠﹾ ﺤِﻖ ﰲ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ‬
‫ﺗﺎﺀ ﺍﻟﺘﺄﻧﻴﺚ ﰲ ﺍﻷﲰﺎﺀ ﺍﳌ ﹶﺬﻛﱠﺮﹺﺓ ﻭﺍﻟﻼﻓﻈﺔ ﻣﻊ ﻫﺎﺀ ﺍﻟﺘﺄﻧﻴﺚ ﺃﺷﺒﻪ ﺑﺎﻟﻌﻨﺰ ﻭﺍﻟﺮّﺣَﻰ ﻭﺇﻧﱠﻤﺎ ﲰﱠﻴﻨﺎ ﺍﳉﻤ ﹶﻞ ﺭﺍﻭﻳﺔﹰ ﻭﺣﺎﻣ ﹶﻞ‬
‫ﻑ‬
‫ﻒ ﻭﻻ ﺍﺧﺘﻼ َ‬ ‫ﺍﻟﻌﻠ ﹺﻢ ﺭﺍﻭَﻳ ﹰﺔ ﻭﻋ ﻼﱠﻣﺔ ﺣﲔ ﺍﺣﺘ ﺞﱠ ﺃﻫ ﹸﻞ ﺍﻟﻠﻐ ِﺔ ﻋﻠﻰ ﺫﻟﻚ ﻭﱂ ﳜﺘﻠﻔﻮﺍ ﻓﻴﻪ ﻭﻛﹶﻴ َ‬

‫ﺑﻴﻨﻬﻢ ﺃﻥﹼ ﺍﻟﺪﻳﻚ ﺧﺎﺭﺝٌ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﻭﺇﻥﹼ ﺍﺧﺘﻼﻓﻬﻢ ﺑﲔ ﺍﻟﻌ ْﻨ ﹺﺰ ﻭﺍﻟﺮﱠﺣﻰ ﻭﺑﻌﺪ ﻓﻘﺪ ﺯﻋﻢ ﺛﹸﻤﺎﻣﺔ ﺑﻦ ﺃﺷﺮَﺱ ﺭﲪﻪ‬
‫ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ‪ :‬ﺃﻥﱠ ﺩِﻳﻜﹶﺔ ﻣَﺮْﻭ ﺗﻄﺮُﺩ ﺍﻟﺪﱠﺟﺎﺝ ﻋﻦ ﺍﳊﺐﱢ ﻭﺗﻨﺰﹺﻉ ﺍﳊﺐﱠ ﻣﻦ ﺃﻓﻮﺍﻩ ﺍﻟﺪﱠﺟﺎﺝ ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﺪﻳﻚ ‪ :‬ﻗﻮﳍﻢ‬
‫ﺨ َﺮ ﹲﺓُ ﺻﻤﱠﺎﺀ ﻭﺍﻟﺬﻱ ﻳُﺨﺮﺝ ﻣﺎ ﰲ ﺑﻄﻨﻬﺎ ﺍﳌﹸﺪﻳﺮ ﳍﺎ ﻭﺍﻟﻌﺮﺏُ ﺇﻧﱠﻤﺎ‬
‫ﺻ ْ‬
‫‪ :‬ﺃﺳَﻤﺢ ﻣﻦ ﻻﻓﻈﺔ ﻻ ﻳﻠﻴﻖ ﺑﺎﻟﺮﱠﺣﻰ ﻷﻥﱠ ﺍﻟﺮﱠﺣَﻰ َ‬
‫ﲤﺪﺡ ﻬﺑﺬﻩ ﺍﻷﲰﺎﺀ ﺍﻹﻧﺴﺎﻥ ﻭﻣﺎ َﺟﺮَﻯ ﳎﺮﺍﻩ ﰲ ﺍﻟﻮﺟﻮﻩ ﺍﻟﻜﺜﲑﺓ ﻟﻴﻜﻮﻥ ﺫﻟﻚ ﻣَﺸﺤ ﹶﺬ ﹰﺓ ﻟﻸﺫﻫﺎ ِﻥ ﻭﺩﺍﻋﻴ ﹰﺔ ﺇﱃ ﺍﻟﺴﱢﺒﺎﻕ‬
‫ﻆ ﻟﻠﻌ ﻠﹶﻒ ﺇﻻﹼ ﺃ ﹾﻥ ﳛﻤﻠﻮﺍ ﺫﻟﻚ ﻋﻠﻰ ﺍﺠﻤﻟﺎﺯﺍﺕ ﺍﻟﺒﻌﻴﺪﺓ ﻭﻗﺪ ﻳﻜﻮﻥ‬
‫ﻭﺑﻠﻮﻍ ﺍﻟﻐﺎﻳﺎﺕ ﻭﺃﻣﱠﺎ ﺗﺮْﻙ ﺍﻟﺸﱠﺎﺓ ﻟﻠﻌﻠﹶﻒ ﻓﻠﻴﺲ ﺑﻠﻔ ٍ‬
‫ﺐ‬
‫ﻒ ﻭﺗﻘﻠ ُ‬
‫ﺫﻟﻚ ﻋﻨﺪ ﺑﻌﺾ ﺍﻟﻀﱠﺮﻭﺭﺓ ﻭﺍﻟﺸّﺎﺓ ﺗﺮﺿﻊ ﻣﻦ ِﺧ ﹾﻠﻔِﻬﺎ ﺣﺘﱠﻰ ﺗﺄﰐ ﻋﻠﻰ ﺃﻗﺼﻰ ﻟﱭ ﰲ ﺿﺮﻋﻬﺎ ﻭﺗﻨﺜﹸﺮ ﺍﻟﻌﹶﻠ َ‬

‫ﺤﻠﹶﺐ ﻭﺗﻨﻄﹶﺢ ﻣﻦ ﻗﺎﻡ ﻋﻠﻴﻬﺎ ﻭﺃﺗﺎﻫﺎ ﺑﻐﺬﺍﺋﻬﺎ ﻭﻫﻲ ﻣﻦ ﺃ ْﻣﻮَﻕ ﺍﻟﺒﻬﺎﺋﻢ ﻭﺯﻭﺟُﻬﺎ ﺷَﺘﻴﻢ ﺍﶈﻴّﺎ ﻣﻨﺘِﻦُ ﺍﻟﺮﻳﺢ ﻳﺒﻮ ﹸﻝ ﰲ‬ ‫ﺍِﳌ ْ‬
‫ﺟﻮﻑ ﻓﻴ ِﻪ ﻭﰲ ﺣﺎ ﻕّ ﺧﻴﺎﺷﻴﻤِﻪ ﻭﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ‪ :‬ﻣﺎﻫُﻮ ﺇﻻﱠ ﺗﻴﺲٌ ﰲ ﺳﻔﻴﻨﺔٍ ﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ ﺑﻪ ﺍﻟ َﻐﺒَﺎﻭﺓ ﻭﻣَﺎ ﻫُ َﻮ ﺇﻻﱠ ﺗﻴﺲ ﺇﺫﺍ‬
‫ﺕ ﻧﻔﺴِﻪ ﺷﻲ ُﺀ‬ ‫ﻒ ﻳﻠ ِﻔﻆﹸ ﻣﺎ ﻗﹶﺪ ﺻَﺎ َﺭ ﰲ ﻣﻨﻘﺎﺭﻩ ﻭﻛﻴﻒ ُﻳﺆﹺﺛ ُﺮ ﺑﻪ ﹶﻃﺮُﻭﻗﹶﺘﻪ ﻣِﻦ ﺫﹶﺍ ِ‬
‫ﻚ ﻭﺷﺄﻧ ُﻪ ﻭﻛ ْﻴ َ‬
‫ﺃﺭﺍﺩﻭﺍ ﺑﻪ ﻧ ْﺘ َﻦ ﻭَﺃﻣﺮُ ﺍﻟﺪﱢﻳ ِ‬
‫ﻂ ﳑﱠﻦ‬
‫ﺱ ﻭﻳﺮﺍﻩ ﺟَﻤﹺﻴﻊُ ﺍﻟﻌﺒﺎﺩ ﻭﻫﺬﻩ ﺍﳌﻜﺮﻣﺔ ﻭﻫﺬﺍ ﺍﻟ َﻐﺰَﻝ ﻭﻫﺬﺍ ﺍﻹﻳﺜﺎﺭ ﺷﻲﺀٌ ﻳﺮﺍ ُﻩ ﺍﻟﻨﺎﺱ ﱂ ﻳﻜ ْﻦ ﰲ ﹶﺫ ﹶﻛ ﹴﺮ ﹶﻗ ﱡ‬ ‫ﻳﺮﺍ ُﻩ ﺍﻟﻨﺎ ُ‬
‫ﺻﺪَﻗﺘﻢ ﻋﻠﻰ ﺍﻟﻌﺮﺏ ﰲ ﺗﺄﻭﻳﻞ ﻫﺬﺍ ﺍﳌﺜﻞ ﻓﻬﺬﹶﺍ ﻏﻠﻂﹲُ ﻣﻦ‬ ‫ﻚ ﺃﺣﻖﱡ ﻬﺑﺬﺍ ﺍﳌﺜﻞ ﻓﺈ ﹾﻥ ﻛﻨﺘُﻢ ﻗﺪ َ‬ ‫ﻳﺰﺍ ﹺﻭﺝ ﺇﻻﱠ ﺍﻟﺪﻳﻚ ﻭﺍﻟﺪﱢﻳ ُ‬
‫ﺍﻟﻌﺮﺏ ﻭﻋﺼﺒﻴﱠﺔ ﻟﻠﱠَﺒ ﹺﻦ ﻭﻋﺸﻖ ﻟﻠﺪﱠﻗﻴﻖ ﻭﺍﳌﺜ ﹸﻞ ﺇﻧﱠﻤﺎ ﻳﻠﻔِﻆ ﺑﻪ ﺭﺟ ﹸﻞ ﻣﻦ ﺍﻷﻋﺮﺍﺏ ﻭﻟﻴﺲ ﺍﻷﻋﺮﺍﰊﱡ ﺑ ﹸﻘﺪْﻭِﺓ‬

‫ﺇﻻﱠ ﰲ ﺍﳉﺮﱢ ﻭﺍﻟﻨﺼﺐ ﻭﺍﻟﺮﻓﻊ ﻭﰲ ﺍﻷﲰﺎﺀ ﻭﺃﻣﱠﺎ ﻏﲑ ﺫﻟﻚ ﻓﻘﺪ ﳜﻄﺊ ﻓﻴﻪ ﻭﻳﺼﻴﺐ ﻓﺎﻟﺪﱢﻳﻚ ﺃﺣﻖﱡ ﻬﺑﺬﺍ ﺍﳌﺜﻞ ﺍﻟﺬﻱ‬
‫ﺫﻛﺮﻧﺎ ﻭﺳﺎﺋ ﹺﺮ ﺧﺼﺎﻟﻪ ﺍﻟﺸﺮﻳﻔﺔ ﻭﺍﻟﺬﻱ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﺃﻥﱠ ﻫﺬﺍ ﺍﻟﻔﻌ ﹶﻞ ﰲ ﺍﻟﺪﱢﻳﻚ ﺇﻧﱠﻤﺎ ﻫﻮ ﻣﻦ ﺟﻬﺔ ﺍﻟﻐﺰَﻝ ﻻ ﻏﲑ ﺃﻧﻪ ﻻ‬
‫ﺠ َﺰ ﻋﻦ ﺍﻟﺴﱢﻔﺎﺩ ﻭﺍﻧﺼﺮﻓﺖ ﺭﻏﺒﺘُﻪ ﻋﻨﻬ ﻦﱠ ﻭﻫﻮ ﰲ ﺃﻳﱠﺎﻡ ﺷَﺒﺎﺑﹺﻪ ﺃ ْﻧ َﻬﻢُ ﻭﺃﺣَﺮﺹ ﻋﻠﻰ ﺍﳌﺄﻛﻮﻝ‬
‫ﻳﻔﻌﻞﹸ ﺫﻟﻚ ﺇﺫﺍ ﻫﺮﹺﻡ ﻭﻋ َ‬
 ‫ﳊ ﺐﱢ ﻓﻤﺎ ﹶﻟﻪُ ﱂ ُﻳ ْﺆﺛِﺮﻫﻦّ ﺑﻪ ﻋ ْﻨ َﺪ ﺯﻫﺪﻩ ﻭﻳُﺆْﺛِﺮﻫُﻦﱠ ﻋﻨﺪ ﺭﻏﺒﺘﻪ ﻭﻣﺎ (‬
‫ﻭﺃﺿﻦﱡ ﻋﻠﻰ ﺍ ﹶ‬
‫ﻕ ﺍﻟﺴﻔﺎﺩ ﻓﺘﺮْﻛﻪ ﻟﺬﻟﻚ ﰲ ﺍﻟﻌﺠﺰ ﻋﻨﻬﻦﱠ ﻭﺑﺬﻟﹸﻪ ﰲ ﺃﻭﻗﺎﺕ‬
‫ﺑﺎﹸﻟ ُﻪ ﱂ ﻳﻔﻌﻞ ﺫﻟﻚ ﻭﻫﻮ ﻓ ﺮﱡﻭﺝ ﺻﻐﲑ ﻭﺻﻨَﻊ ﺫﻟﻚ ﺣِﲔ ﺃﻃﺎ َ‬
‫ﺍﻟﻘﻮﺓ ﻋﻠﻴﻬﻦﱠ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﻟﺬﻱ ﻗﻠﻨﺎ ﻭﻫﺬﺍ ﺑَﻴﱢﻦ ﻻ ﻳ ُﺮﺩﱡ ُﻩ ﺇﻻﹼ ﺟَﺎﻫﻞ ﺃﻭ ﻣﻌﺎﻧﺪ ‪.‬‬

‫ﺩﻓﺎﻉ ﻋﻦ ﺍﻟﻜﻠﺐ‬

‫ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ‪ :‬ﻟﺴﻨﺎ ﻧُﻨﻜِﺮ ﺧِﺼﺎ ﹶﻝ ﺍﻟﺪﱢﻳﻚ ﻭﻣﻨﺎﻗﺒَﻪ ﻣﻦ ﺍﻷﺧﺒﺎ ﹺﺭ ﺍﶈﻤﻮﺩﺓ ﻭﻟﻮﻻ ﺫﻟﻚ ﻣﺎ ﻣﻴﱠﻠﹾﻨﺎ ﺑﻴﻨَﻪ ﻭﺑﲔ‬
‫ﺲﰲ‬
‫ﺍﻟﻜﻠﺐ ﻭ َﻣ ْﻦ ﳝﻴﱢ ﹸﻞ ﺑﲔ ﺍﻟﻌﺴَﻞ ﻭﺍﳋﻞﱢ ﰲ ﻭﺟﻪ ﺍﳊﻼﻭﺓ ﻭﺍﳊﻤﻮﺿﺔ ﻭﻛﻴﻒ ﻳﻔﻀﻞ ﺷﻲﺀٌ ﻋﻠﻰ ﺷﻲﺀ ﻭﻟﻴ َ‬
‫ﺍﳌﻔﻀﻮ ﹺﻝ ﺷﻲﺀٌُ ﻣﻦ ﺍﻟﻔﻀﻞ ﻭﺍﻟﺬﻱ ﻗﹸﻠﺘﻢ ﻣﻦ ﻗ ﹾﺬﻗِﻪ ﺍﳊ ﺐّ ﹸﻗﺪﱠﺍ َﻡ ﺍﻟﺪﱠﺟﺎﺝ ﺻﺤﻴﺢ ﻭﻟﻴﺲ ﻫﺬﺍ ﺍﻟﺬﻱ ﺃﻧﻜﺮْﻧﺎ ﻭﺇﻧﱠﻤﺎ‬
‫ﺃﻧﻜﹾﺮﻧﺎ‬

‫ﻣﻮﺿ َﻊ ﺍﳌﺜﻞ ﺍﻟﺬﻱ ﺻﺮﻓﺘﻤﻮﻩ ﺇﱃ ﺣ ﺠّﺘﻜﻢ ﻭﺗﺮﻛﺘﻢ ﺍﻟﺬﻳﻦ ﻣﺎ ﺯﺍﻝ ﺍﻟﻨﺎﺱ ﻳﻘﻠﱢﺪﻭﻬﻧﻢ ﰲ ﺍﻟﺸﺎﻫﺪ ﻭﺍﳌﺜﻞ ﻭﺇﻥ ﺟﺎﺯ ﻟﻜﻢ‬
‫ﻼ ﺃﻭ ﺷﺎﻫﺪﹰﺍ ﺃ ﹾﻥ ﻳﺮﺩﱠ ﻋﻠﻴﻬﻢ ﻛﻤﺎ ﺭﺩﺩ ﹾﰎ ﻭﰲ ﺫﻟﻚ ﺇ ﹾﻓﺴَﺎ ُﺩ ﺃﻣ ﹺﺮ‬
‫ﺃﻥ ﺗﺮﺩﱡﻭﺍ ﻋﻠﻴﻬﻢ ﻫﺬﺍ ﺍﳌﺜ ﹶﻞ ﺟﺎﺯ ﻟﻜﻞﱢ ﻣَﻦ ﻛ ﹺﺮ َﻩ ﻣﺜ ﹰ‬
‫ﺖ ﺃﻥﹼ ﺍﻟﺪﻳﻚ ﻛﺎ ﹶﻥ ﺃﺣﻖﱠ ﺑﻪ ﻓﺨﺼﻮﻣُﻚ ﻛﺜﲑ ﻭﻟﺴﻨﺎ ﳓﻴﻂ ﺑﺄﻭﺍﺋﻞ ﻛﻼﻣﻬﻢ ﻋﻠﻰ ﺃﻱﱢ ﻣﻘﺎﺩﻳ َﺮ‬ ‫ﺏ ﻛﻠﻪ ﻓﺈ ﹾﻥ ﺯﻋﻤ َ‬
‫ﺍﻟ َﻌ َﺮ ﹺ‬
‫ﻛﺎﻧﻮﺍ ﻳﻀﻌﻮﻬﻧﺎ ﻭﻣﻦ ﺃﻱﱢ ﺷﻲﺀ ﺍﺷﺘﻘﱡﻮﻫﺎ ﻭﻛﻴﻒ ﻛﺎﻥ ﺍﻟﺴﺒﺐ ﻭ ُﺭﺏﱠ ﺷﻲ ٍﺀ ﺃﻧﻜﺮﻧَﺎ ُﻩ ﻓﺈﺫ ﺍ ﻋﺮﻓﻨﺎ ﺳﺒَﺒﻪ ﺃﻗﺮﺭﻧَﺎ ﺑﻪ ﻭﻗﺎﻝ‬
‫ﻚ ﻳﻨﻘﺮ ﺣﺒ‪‬ﺎ ﻭﻻ ﻳﻔﺮﹸﻗ ُﻪ ﻓﻘﺎﻝ ‪ :‬ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﻫﺮﹺﻣﹰﺎ ﻓﺈﻥﱠ ﺍﳍﺮﹺﻡ ﺇﺫﺍ ﺃﹸﻟﻘﻲ‬
‫ﺱ ﺑ ُﻦ ﻣﻌﺎﻭﻳﺔ ﺑﺪﻳ ِ‬
‫ﺃﺑﻮ ﺍﳊﺴﻦ ‪ :‬ﻣﺮ ﺇﻳﺎ ُ‬
‫ﺴﻪُ ‪.‬‬
‫ﺝ ﺣﻮﹶﻟﻪُ ﻭﺍﳍﺮﹺﻡ ﻗﺪ ﻓﻨﻴﺖْ ﺭﻏﺒﺘﻪُ ﻓﻴﻬﻦﱠ ﻓﻠﻴﺲ ﳘﱠ ُﻪ ﺇﻻﹼ ﻧﻔ َ‬ ‫ﻟﻪ ﺍﳊﺐﱡ ﱂ ﻳﻔﺮ ﹾﻗ ُﻪ ﻟﻴﺠﺘﻤﻊ ﺍﻟﺪﺟﺎ ُ‬
‫ﺝ ﻭﺍﳍ ﹺﺮ ُﻡ ﻻ ﻳﻔﻌﻞ ﺫﻟﻚ ﻭﺇﻧﱠﻤﺎ ﻫﻮ‬ ‫ﻭﺭﻭﻭﺍ ﻋﻨ ُﻪ ﺃﻧّ ُﻪ ﻗﺎﻝ ‪ :‬ﺍﻟﻼﻓﻈﺔ ﺍﻟﺪﻳﻚ ﺍﻟﺸﺎﺏﱡّ ﻭﺇﻧﱠﻪُ ﻳﺄﺧﺬ ﺍﳊﺒﱠﺔ ﻳﺆْﺛﺮ ﻬﺑﺎ ﺍﻟﺪﱠﺟﺎ َ‬
‫ﻻﻓﻈﺔﹲُ ﻣﺎﺩﺍﻡ ﺷﺎﺑّﹰﺎ‬

‫ﺖ ﺧُﻔﱠﻬﺎ‬
‫ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ‪ :‬ﻭﺫﻛﺮ ﺍﺑﻦ ﺳِﲑﹺﻳ َﻦ ﻋﻦ ﺃﰊ ﻫُﺮﻳﺮﺓ ‪ :‬ﺃﻥ ﻛﻠﺒﹰﺎ ﻣ ﺮﱠ ﺑﺎﻣﺮﺃ ٍﺓ ﻭﻫﻮ ﻳﻠ َﻬ ﺚﹸ ﻋﻨﺪ ﺑﺌﺮ ﻓﻨﺰ َﻋ ْ‬
‫ﻓﺴ ﹶﻘﺘْﻪ ﻓ َﻐ ﹶﻔ َﺮ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﳍﺎ ﻭﻋﻨﻪ ﻗﺎﻝ ‪ :‬ﻏﻔﹶﺮ ﺍﻟﻠﱠﻪ ﻟَﺒ ِﻐﻲّﱟ ﺃﻭ ﳌﺆﻣﻨﺔ ﻣﺮّ ﻬﺑﺎ ﻛﻠﺐٌ ﻓﻨﺰَﻋﺖ ﺧُﻔﱠﻬﺎ ﻓﺴﻘﺘﻪ ﻭﻗﺎﻝ ﺻﺎﺣﺐ‬
‫ﺍﻟﻜﻠﺐ ‪ :‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺩَﺍﺣَﺔ ‪ :‬ﺿﺮﺏ ﻧﺎ ﺱٌ ﻣﻦ ﺍﻟﺴﱡﻠﻄﺎ ِﺀ ﺟﺎﺭﹰﺍ ﳍﻢ ﻭﻟﺒﱠﺒﻮﻩ ﻭﺳﺤﺒﻮﻩ ﻭﺟﺮﱡﻭﻩ ﻭﻟﻪ ﻛﻠﺐٌ ﻗﺪ ﺭﺑﱠﺎﻩ ﻓﻠﻢ‬
‫ﺏ ﻛﺎﻥ ﻳﻜﻔﱡﻪ ﻭﻳﺰﺟُﺮﻩ ﻟﻘﺪ ﻛﺎﻥ ﻋﻘﹶﺮ ﺑﻌﻀَﻬﻢ ﺃﻭ ﻣﻨَﻌﻪ‬
‫ﺏ ﺍﳌﺴﺤﻮ َ‬
‫ﻳ َﺰ ﹾﻝ ﻳﻨﺒَ ﺢُ ﻋﻠﻴﻬﻢ ﻭﻳﺸﻘﱢﻖ ﺛﻴﺎﺑﹺﻬﻢ ﻭﻟﻮﻻ ﺃﻥﱠ ﺍﳌﻀﺮﻭ َ‬
‫ﻣﻨﻬﻢ ‪.‬‬
‫ﺏ‬
‫ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢُ ﺍﻟﻨﱠﻈﱠﺎﻡ ‪ :‬ﻗﺪﱠﻣﺘﻢ ﺍﻟﺴﱢﻨﱠﻮﺭ ﻋﻠﻰ ﺍﻟﻜﻠﺐ ﻭﺭﻭﻳﺘﻢ ﺃ ﹾﻥ ﺍﻟﻨﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻣ َﺮ ﺑﻘﺘﻞ ﺍﻟﻜﻼ ﹺ‬
‫ﺕ ﻋﻠﻴ ﹸﻜ ْﻢ ﻭﻛ ﱡﻞ ﻣﻨﻔﻌ ٍﺔ ﻋ ْﻨ َﺪ‬
‫ﻭﺍﺳﺘﺤﻴﺎ ِﺀ ﺍﻟﺴﻨﺎﻧﲑ ﻭﺗﻘﺮﻳﺒﹺﻬﺎ ﻭﺗﺮﺑﻴﺘﻬﺎ ﻛﻘﻮﻟﻪ ﻋﻨﺪ ﻣﺴﺄﻟﺘﻪ ﻋﻨﻬﺎ ‪ :‬ﺇﻧﱠ ُﻬﻦﱠ ﻣﻦ ﺍﻟﻄﱠﻮﱠﺍﻓﹶﺎ ِ‬
‫ﺐ ﻭﻳﺄﻛ ﹸﻞ ﺍﹶﻟﻔﹶﺄ َﺭ ﱂ‬
‫ﺍﻟﺴﱢﻨﱠ ْﻮ ﹺﺭ ﺇﻧّﻤﺎ ﻫﻲ ﺃﻛ ﹸﻞ ﺍﻟﻔﺄﺭ ﻓﻘﻂ ﻭﻋﻠﻰ ﺃﻧﱠﻜﹸﻢ ﻗﻠﱠﻤﺎ ﲡﺪﻭﻥ ﺳﻨّﻮﺭﹰﺍ ﻳﻄﻠﹸﺐ ﺍﻟ ﹶﻔﺄﹾﺭ ﻓﺈﻥ ﻛﺎﻥ ﳑﺎ ﻳَﻄﹸﻠ ُ‬
‫ﲑ(‬
‫ﻳﻌﺪﻣﻜﻢ ﺃﻥ ﻳﺄﻛ ﹶﻞ ﲪَﺎ َﻣ ﹸﻜ ْﻢ ﻭﻓِﺮﺍ َﺧﻜﹸ ْﻢ ﻭﺍﻟﻌَﺼﺎﹶﻓ َ‬
‫ﺻﻐَﺎﺭ ﺍﻟﻔﺮﺍﺭﹺﻳﺞ ﻓﺈ ﹾﻥ‬ ‫ﺻﻮْﺗﻪ ﻭﺍﻟﺬﻱ ﹶﻻُﺑﺪّ ﻣﻨﻪ ﺍﻟﻮﺛﻮﺏُ ﻋﻠِﻰ ِ‬ ‫ﺨﺬﹸ ِﻟﺤُﺴﻨ ِﻪ ﻭﺣُﺴ ﹺﻦ َ‬
‫ﺍﻟﱵ ﻳﺘﻠﻬﱠﻰ ﻬﺑَﺎ ﺃﻭ ﹶﻻﺩُﻛﹸ ْﻢ ﻭ ﺍﻟﻄﺎﺋ َﺮ ﻳُﺘﱠ َ‬
‫ﻫﻮ ﻋﻒﱠ ﻋَﻦ ﺃﻣﻮﺍﻟﻜﹸﻢْ ﱂ ﻳَﻌ ﻒّ ﻋَﻦ ﺃﻣﻮﺍﻝ ﺟﲑﺍﻧﻜﹸﻢْ ﻭﻣﻨﺎﻓﻊ ﺍﻟﻜﻠﺐ ﹶﻻ ﳛﺼﻴﻬﺎ ﺍﻟﻄﱠﻮﺍﻣﲑ ﻭﺍﻟﺴّﻨّﻮﺭ ﻣﻊ ﺫﻟﻚ ﻳﺄﻛﻞ‬
‫ﺕ‬
‫ﺕ ﺍﻵﺫﺍﻥ ﻭﺍﻟﻔﺄﺭَ ﻭﺍﳉﹸﺮﺫﺍﻥ ﻭﻛﻞﱠ ﺧﺒﻴﺜﺔٍ ﻭﻛﻞﹼ ﺫﺍ ِ‬
‫ﺕ ﻭَﺭْﺩﺍﻥ ﻭﺍﳊﻴّﺎﺕ ﻭﺩﺧﱠﺎﻻ ِ‬
‫ﻍ ﻭﺍﻟﻌﻘﺎﺭﺏ ﻭﺍﳋﻨﺎﻓﻴﺲ ﻭﺑﻨﺎ ِ‬ ‫ﺍﻷﻭﺯﺍ ﹶ‬
‫ﺳﻢّ ﻭﻛﻞﱠ ﺷﻲ ِﺀ‬
 ‫ﺗﻌﺎﻓﻪ ﺍﻟﻨﻔﺲ ﰒﱠ ﻗﻠﺘﻢ ﰲ ﺳﺆﺭ ﺍﻟﺴﱢﻨﱠﻮﺭ ﻭﺳﺆﺭ ﺍﻟﻜﻠﺐ ﻣﺎ ﻗﻠﺘﻢ ﰒﱠ ﱂ ﺗﺮﺿﻮﺍ ﺑﻪ ﺣﺘﱠﻰ ﺃﺿﻔﺘﻤﻮﻩ ﺇﱃ ﻧﺒﻴﱢﻜﹸﻢ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.‬‬
‫ﺐ ﺃﻓﻮﺍﻫﺎﹰ ﻣﻦ ﺍﻟﻜﻼﺏ ﻭﻛﺬﻟﻚ ﻛ ﱡﻞ ﺇﻧﺴﺎ ٍﻥ ﺳﺎﺋِﻞ‬
‫ﺸﻚﱡ ﺍﻟﻨﺎﺱ ﺃ ﹾﻥ ﻟﻴﺲ ﰲ ﺍﻟﺴﺒﺎﻉ ﺃﻃﻴ ُ‬
‫ﺃﻃﻴﺐ ﺍﻟﺒﻬﺎﺋﻢ ﺃﻓﻮﺍﻫﺎ ﻭﻻ ﻳ ُ‬
‫ﺍﻟﺮﻳﻖ ﺳﺎﺋِﻞ ﺍﻟﻠﻌﺎﺏ ﻭﺍﳋﹸﻠﻮﻑ ﻻ ﻳﻌﺮﺽ ﻟﻠﻤﺠﺎﻧﲔ ﺍﻟﺬﻳﻦ ﺗﺴﻴ ﹸﻞ ﺃﻓﻮﺍﻫﻬﻢ ﻭﻣﻦ ﻛﺎﻥ ﻻ ﻳﻌﺘﺮﻳﻪ ﺍﳋﻠﻮﻑ ﻓﻬﻮ ﻣﻦ‬
‫ﺐ ﺍﻷﻓﻮﺍﻩ ﺑﺎﻟﺮﻳﻖ ﺗﻨﻔﻲ ﺍﳋﹸﻠﻮﻑ ﻭﺣﺘﱠﻰ ﺇﻥﹼ ﻣﻦ‬ ‫ﺍﻟﺒﺨَﺮ ﺃﺑ َﻌﺪُ ﻭﻛﻤَﺎ ﺃﻥﱠ ﻃﻮ ﹶﻝ ﺍﻧﻄﺒﺎﻕ ﺍﻟﻔﻢ ﻳُﻮﺭﺙ ﺍﳋﻠﻮﻑ ﻓﻜﹶﺜﺮﺓﹸ ﹶﲢﱡﻠ ﹺ‬
‫ﺏ‬
‫ﺳﺎﻝ ﻓﹸﻮﻩ ﻣﻦ ﺍﻟﻠﻌﺎﺏ ﻓﺈﻧﱠﻤﺎ ﻗﻀﻮﺍ ﻟﻪ ﺑﺎﻟﺴﻼﻣ ِﺔ ﻣﻦ ﻓﻴ ِﻪ ﻭﺇﻥ ﺍﺳﺘﻨﻜﹶﻬﻮﻩ ﻣﻊ ﺃﺷﺒﺎ ِﻫ ِﻪ ﻭ َﺟﺪُﻭﻩ ﻃﻴﱢﺒﺎﹰ ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻳﻘﹶﺮ ُ‬
‫ﻑ َﺳﻨُﻮﻧﹰﺎ ﻭﻻ ﺳِﻮﺍﻛﹰﺎ ‪.‬‬
‫ﺱ ﺃﻓﻮﺍﻫﺎﹰ ﺍﻟﺰﱢﻧﺞ ﻭﺇ ﹾﻥ ﻛﺎﻧﺖ ﻻ ﺗﻌﺮ ُ‬
‫ﺐ ﺍﻟﻨﱠﺎ ﹺ‬
‫ﺳِﻮﺍﻛﹰﺎ ﻋﻠﻰ ﺍﻟﺮﻳﻖ ﻭﻛﺬﻟﻚ ﻳﻘﺎﻝ ﺇﻥ ﺃﻃﻴ َ‬
‫ﻀﺮَﺏ ﺑﻪ ﰲ ﺫﻟﻚ ﺍﳌﺜﻞ ﺍﻷ َﺳ ُﺪ ﻭﻗﺪ‬ ‫ﺕ ﺍﻷﺭﺑﻊ ﻣﻮﺻﻮﻓﹶﺔﹲ ﺑﺎﻟﺒ ﺨَﺮ ﻭﺍﻟﺬﻱ ﻳ ْ‬ ‫ﲑ ﻭﺫﻭﺍ ِ‬‫ﻉ ﺍﻟﻄ ﹺ‬
‫ﺐ ﺳﺒُﻊ ﻭﺳﺒﺎ ُ‬
‫ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﻜﻠ َ‬
‫ﺫﻛﺮﻩ ﺍﳊ ﹶﻜﻢُ ﺑﻦ ﻋﺒﺪﻝ ﰲ ﻫِﺠﹶﺎِﺋ ِﻪ ﳏﻤﱠ َﺪ ﺑ َﻦ ﺣﺴﱠﺎﻥ ﻓﻘﺎﻝ ‪:‬‬

‫ﻚ ﺍﻷ ْﻧﻴَﺎﺏ ﻭ ْﺭ ِﺩ ( ﻭﻗﺎﻝ ﺑﺸﱠﺎﺭ ‪ ) :‬ﻭﺃﹶﻓﹶﺴَﻰ ﻣﻦ ﺍﻟﻈﱠﺮْﺑﺎﻥ ﰲ ﻟﻴﻠ ِﺔ ﺍﻟﻜﹶﺮﻯ **‬

‫) ﻓﻨ ﹾﻜ َﻬﺘُﻪ ﻛﹶﻨ ﹾﻜ َﻬ ِﺔ ﺃﺧْﺪ ﹺﺭﻱﱟ ** ﺷﺘﻴﻢﹴ ﺷﺎﹺﺑ ِ‬
‫ﺐ ﺃﻓﹶﻮﺍﻫﺎﹰ ﻣﻦ ﺍﻟﻈﺒﺎﺀ ‪) .‬‬
‫ﺠﺮَﺩ ﻭﻳﻘﺎﻝ ‪ :‬ﻟﻴﺲ ﰲ ﺍﻟﺒﻬﺎﺋﻢ ﺃﻃﻴ ُ‬
‫ﻭﺃ ْﺧﹶﻠﻒُ ِﻣ ْﻦ ﺻﻘ ﹴﺮ ﻭﺇ ﹾﻥ ﻛﺎ ﹶﻥ ﻗﺪ ﻃ ِﻌ ْﻢ ( ﻳﻬﺠﻮ ﻬﺑﺎ ﲪﺎ َﺩ ﻋ ْ‬
‫ﺭﺿﻴﻊٌُ ﻣُﻠﹶﻬﻢ ( ﻭﺯﻋﻢ ﻋﻠﻤﺎ ُﺀ ﺍﻟﺒَﺼﺮﻳﱢﲔ ﻭﺫﻛﺮ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﺍﻟﻨﺤﻮﻱﱡ ﻭﺃﺑﻮ ﺍﻟﻴﻘﻈﺎﻥ ﺳُﺤﻴﻢ ﺑﻦ ﺣﻔﺺ ﻭﺃﺑﻮ ﺍﳊﺴﻦ‬
‫ﺍﳌﺪﺍﺋﲏ ﻭﺫﻛﺮ ﺫﻟﻚ ﻋﻦ ﳏﻤﱠ ِﺪ ﺑﻦ ﺣﻔﺺ ﻋﻦ ﻣَ ﺴْﻠ َﻤ ﹶﺔ ﺑﻦ ﳏﺎﺭﺏ ﻭﻫﻮ ﺣﺪﻳﺚﹲ ﻣﺸﻬﻮﺭٌُ ﰲ ﻣﺸﻴﺨﺔ ﺃﺻﺤﺎﺑﻨﺎ ﻣﻦ‬
‫ﺍﻟﺒﺼﺮﻳﱢﲔ ﺃﻥﱠ ﻃﹶﺎﻋﻮﻧﹰﺎ ﺟﺎﺭﹺﻓﹰﺎ ﺟﺎ َﺀ ﻋَﻠﻰ ﺃﻫ ﹺﻞ ﺩﺍﺭ ﻓﻠﻢ ﻳﺸﻚﱠ ﺃﻫ ﹸﻞ ﺗِﻠﻚ ﺍ ﹶﶈﻠﱠ ِﺔ ﺃﻧﱠﻪ ﱂ َﻳ ْﺒ َﻖ ﻓﻴﻬﺎ ﺻَﻐﲑٌ ﻭﻻ ﻛﺒﲑ ﻭﻗﺪ ﻛﺎﻥ‬
‫ﺻﹺﺒﻲﱞ ﻳﺮﺗﻀﻊ ﻭﳛﺒﻮ ﻭﻻ ﻳﻘﻮﻡ ﻋﻠﻰ ﺭﺟﻠﻴ ِﻪ ﻓﻌﻤَﺪ ﻣَﻦ ﺑﻘﻲ ﻣﻦ ﺍﳌﻄﻌﻮﻧﲔ ﻣﻦ ﺃﻫﻞ ﺗﻠﻚ ﺍ ﹶﶈﻠﱠ ِﺔ ﺇﱃ ﺑﺎﺏ ﺗﻠﻚ ﺍﻟﺪﺍﺭ‬ ‫ﻓﻴﻬﺎ َ‬
‫ﻓﺴﺪﱠ ُﻩ ﻓﻠﻤﱠﺎ ﻛﺎﻥ ﺑﻌﺪ ﺫﻟﻚ ﺑﺄﺷﻬﺮُ (‬
‫ﺐ ﻣﻊ‬
‫ﺼﱯﱟ ﻳﻠﻌ ُ‬
‫ﺏ ﻓﻠﻤﱠﺎ ﺃﻓﻀَﻰ ﺇﱃ َﻋﺮْﺻﺔ ﺍﻟﺪّﺍﺭ ﺇﺫﺍ ﻫﻮ ﺑ ِ‬
‫ﺾ َﻭ َﺭﹶﺛ ِﺔ ﺍﻟﻘﻮﻡ ﻓﻔﺘﺢ ﺍﻟﺒﺎ َ‬
‫ﲢﻮﱠﻝ ﻓﻴﻬﺎ ﺑﻌ ُ‬

‫ﺖ ﻛﻠﺒﺔﹲ ﻛﺎﻧﺖ ﻷﻫﻞ ﺍﻟﺪﺍﺭ ﻓﻠﻤﱠﺎ ﺭﺁﻫﺎ ﺍﻟﺼﱯﱡ‬ ‫ﺚ ﹶﺃ ﹾﻥ ﺃﻗﺒﻠ ْ‬

‫ﺃﺟﺮﺍﺀ ﻛﻠﺒ ِﺔ ﻭﻗﺪ ﻛﺎﹶﻧﺖ ﻷَﻫﻞ ﺍﻟﺪﺍﺭ ﻓﺮﺍ َﻋﻪُ ﺫﻟﻚ ﻓﻠﻢ ﻳﻠَﺒ ﹾ‬
‫ﺣﺒﺎ ﺇﻟﻴﻬﺎ ﻓﺄﻣﻜﻨﺘْﻪ ﻣﻦ ﺃﻃﺒﺎﺋﻬﺎ ﻓﻤﺼﱠﻬﺎ ﹶﻓ ﹶﻈﻨﱡﻮﺍ ﺃ ﻥﹼ ﺍﻟﺼّﱯّ ﳌﺎ ﺑﻘﻲ ﰲ ﺍﻟﺪﺍﺭﹺ ﻭﺻﺎ َﺭ ﻣﻨﺴِﻴ‪‬ﺎ ﻭﺍﺷﺘﺪﱠ ﺟﻮ ُﻋ ُﻪ ﻭﺭﺃﻯ ﺃﺟﺮﺍﺀَﻫﺎ‬
‫ﺖ ﺫﻟﻚ ﹶﻟﻪُ ﻭﺃﹶﺩَﺍﻡَ ﻫﻮ ﺍﻟﻄﻠﺐ ‪.‬‬
‫ﺗﺴﺘﻘﻲ ﻣﻦ ﺃﻃﺒﺎﺋﻬﺎ ﺣَﺒﺎ ﺇﻟﻴﻬﺎ ﻓﻌﻄﻔﺖ ﻋﻠﻴﻪ ﻓﻠﻤﱠﺎ ﺳ ﹶﻘ ْﺘﻪُ ﻣﺮﱠ ﹰﺓ ﺃﺩﺍﻣ ْ‬
‫ﻭﺍﻟﺬﻱ ﹶﺃﹶﻟﻬَﻢ ﻫﺬﺍ ﺍﹶﳌﻮْﻟﻮ َﺩ َﻣﺺﱠ ﺇﻬﺑﺎﻣﻪ ﺳَﺎ َﻋ ﹶﺔ ﻳُﻮﹶﻟﺪُ ﻣﻦ ﺑﻄﻦ ﺃﹸﻣّ ِﻪ ﻭﱂ ﻳﻌﺮﻑ ﻛﻴﻔﻴﱠ ﹶﺔ ﺍﻻﺭﺗﻀﺎﻉ ﻫﻮ ﺍﻟﺬﻱ ﻫﺪﺍﻩ ﺇﱃ‬
‫ﺍﻻﺭﺗﻀﺎﻉ ﻣ ْﻦ ﺃﻃﺒﺎ ِﺀ ﺍﻟﻜﻠﺒ ِﺔ َﻭﹶﻟ ْﻮ ﱂ ﺗﻜﹸﻦ ﺍﳍﺪﺍﻳَﺔﹸ ﺷﻴﺌﺎﹰ ﳎﻌﻮ ﹰﻻ ﰲ ﻃﺒﻴﻌﺘﻪ ﳌﺎ َﻣ ﺺﱠ ﺍﻹﻬﺑﺎ َﻡ ﻭﺣﻠ َﻤ َﹶﺔ ﺍﻟﺜﹼﺪْﻱ ﻓﻠﻤّﺎ ﺃﻓﺮﻁ‬
‫ﻚ ﺍﹶﳌﻌْ ﹺﺮﹶﻓ ﻪُ ﺇﱃ ﺍﻟﻄﻠﺐ ﻭﺍﻟﺪﻧﻮّ‬
‫ﺴ ُﻪ ﻭﺗﻠﻚ ﺍﻟﻄﺒﻴﻌﺔﹸ ﻓﻴ ِﻪ ﺩ َﻋ ْﺘﻪُ ﺗﻠﻚ ﺍﻟﻄﺒﻴﻌﺔ ﻭﺗﻠ َ‬
‫ﺖ ﻧ ﹾﻔ ُ‬
‫ﻉ ﻭﺍﺷﺘﺪﱠﺕ ﺣﺎﹸﻟ ُﻪ ﻭﻃﻠَﺒ ْ‬ ‫ﻋﻠﻴ ِﻪ ﺍﳉﻮ ُ‬
‫ﻓﺴﺒﺤﺎ ﹶﻥ َﻣ ْﻦ ﺩﺑﱠ َﺮ ﻫﺬﺍ ﻭﺃﳍﻤﻪ ﻭ َﺳﻮّﺍ ُﻩ ﻭﺩﻝﱠ ﺇﳍﺎﻡ ﺍﳊﻤﺎﻡ ﻭﻣﺜ ﹸﻞ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﺎ ُﺧﺒﱢﺮ ﺑﻪ ﻋﻦ ﺑﺎﺑﻮﻳﻪ ﺻﺎﺣﺐ ﺍﳊﻤﺎﻡ‬
‫ﺖ ﹶﺃﻧﱠﻪ ﺑﻌﻴﺪٌُ ﻣﻦ ﺍﻟﻜﺬﺏ ﻭﺍﻟﺘﺰﻳﺪ ﻭﻗﺪ ﺭﺃﻳﺘﻪ ﻭﺟﺎﻟﺴﺘﻪ ﻭﱂ ﺃﲰ ْﻊ ﻫﺬﺍ‬
‫ﻭﻟﻮ ﲰﻌﺖ ﻗﺼَﺼﻪ ﰲ ﻛﺘﺎﺏ ﺍﻟﻠﱡﺼﻮﺹ ﻋﻠﻤ َ‬
‫ﺚ ﻣﻨﻪ ﻭﻟﻜ ْﻦ ﺣﺪﱠﺛﲏ ﺑﻪ ﺷﻴ ﺦٌ ﻣﻦ ﻣﺸﺎﻳﺦ ﺍﻟﺒﺼﺮﺓ ﻭﻣﻦ ﺍﻟﻨﱡﺰﻭﻝ ﲝﻀﺮﺓ ﻣﺴﺠﺪ ﳏﻤﺪ ﺑﻦ ﺭَﻏﺒﺎﻥ ﻭﻗﺎﻝ ﺑﺎﺑﻮﻳﻪ ‪:‬‬ ‫ﺍﳊﺪﻳ ﹶ‬
‫ﺝ ﲪﺎﻡ ﻃﻴّﺎﺭ‬
‫ﺝ ﲪﺎ ﹴﻡ ﻣﻘﺼﻮﺹ ﻭﺯﻭ ُ‬
‫ﻛﺎﻥ ﻋﻨﺪﻱ ﺯﻭ ُ‬

‫ﺖ ﺟﻌﻠﺖ ﻗﹸﺪﱠﺍﻡ ﺍﻟ ﹶﻜﻮﱠﺓ ﺭﻓًّﺎ‬

‫ﻭﻓﺮﺧﺎ ِﻥ ﻣﻦ ﻓﺮﺍﺥ ﺍﻟﺰﱠﻭﺝ ﺍﻟﻄﻴﺎﺭ ﻗﺎﻝ ‪ :‬ﻭﻛﺎﻥ ﰲ ﺍﻟﻐُﺮﻓﺔ ﹶﺛ ﹾﻘﺐٌ ُ ﰲ ﺃﻋﻼﻫﺎ ﻭﻗﺪ ﻛﻨ ُ‬
‫ﺖ ﰲ ﺫﻟﻚ ﳐﺎﻓ ﹶﺔ ﺃﻥ ﻳﻌﺮﺽ ﱄ ﻋﺎﺭﺽٌ ﻓﻼ ﻳﻜﻮﻥ ﻟﻠﻄﱠﻴﺎﺭ ﻣﻨﻔﺬ‬ ‫ﻟﻴﻜﻮﻥ ﻣَﺴﻘﻄﹰﺎ ﳌﺎ ﻳﺪﺧ ﹸﻞ ﻭﳜﺮﺝ ﻣﻦ ﺍﳊﻤﺎﻡ ﻓﺘﻘﺪﱠﻣ ُ‬
‫ﻟﻠﺘﻜﺴﱡﺐ ﻭﻟﻮﺭﻭﺩ ﺍﳌﺎﺀ ﻓﺒﻴﻨَﺎ ﺃﻧﺎ ﻛﺬﻟﻚ ﺇ ﹾﺫ ﺟﺎﺀﱐ ﺭﺳﻮ ﹸﻝ ﺍﻟﺴﻠﻄﺎﻥ ﻓﻮ ﺿَﻌَﲏ ﰲ ﺍﳊﺒﺲ ﻓﻨﺴِﻴﺖ ﻗﺪْﺭ ﺍﻟﺰﱠﻭﺝ ﺍﻟﻄﻴﱠﺎﺭ‬
 ‫ﻭﺍﻟﻔﺮﺧﲔ ﻭﻣﺎ ﳍﻤﺎ ﻣﻦ ﺍﻟﺜﻤﻦ ﻭﻣﺎ ﻓﻴﻬﻤﺎ ﻣﻦ ﺍﻟﻜﺮﻡ ﻭﻣ ﺖﱡ ﻣﻦ ﺭَﲪ ِﺔ ﺍﻟﺰﱠﻭْﺝ ﺍﳌﻘﺼﻮﺹ ﻭﺷﻐﻠﲏ ﺍﻻﻫﺘﻤﺎ ُﻡ ﻬﺑﻤﺎ ﻋﻦ‬
‫ﺴﻠﹶﻤﺎ ﻭﻟﻌﻠﱠﻬﻤﺎ ﺃﻥ ﻳﺬﻫﺒﺎ‬
‫ﺝ ﺍﻟﻄﻴﱠﺎ ُﺭ ﻓﺈﻧﱠﻬﻤﺎ ﳜﺮﺟﺎﻥ ﻭﻳﺮﺟﹺﻌﺎﻥ ﻭﻳﺰُﻗﹼﺎﻥ ﻭﻟﻌﻠﱠﻬﻤﺎ ﺃﻥ َﻳ ْ‬
‫ﻛﺜﲑ ﳑﺎ ﺃﻧﺎ ﻓﻴﻪ ﻓﻘﻠﺖ ‪ :‬ﺃﻣﱠﺎ ﺍﻟﺰﱠ ْﻭ ُ‬
‫ﺖ ﺭﺑﱠﻴﺘﻬﻤﺎ ﺣﱴ ﲢﺼﱠﻨﺎ ﻭ َﻭﺭﱠﺩَﺍ ﻓﺈﺫﺍ ﺷﺐﱠ ﺍﻟﻔﺮﺧﺎﻥ ﻭﻬﻧﻀﺎ ﻣﻊ ﺃﺑﻮﻳﻬﻤﺎ ﻭﺳﻘﻄﺎ ﻋﻠﻰ ﺍﳌﻌﻼﺓ ﻓﺈﻣّﺎ ﺃﻥ ﻳﺜﺒُﺘﺎ ﻭﺇﻣﱠﺎ‬ ‫ﻭﻗﺪ ﻛﻨ ُ‬
‫ﺨﻠﱢﻲ ﺳَﺒﹺﻴﻠﻲ َﺑ ْﻌ َﺪ ﺷﻬﺮ ﻓﻠﻢ ﻳﻜﻦ ﱄ ﻫﻢﱞ ﺇﻻﱠ‬
‫ﺻ ْﻴ ﹺﻦ ﻭ َﻣ ْﻦ ﺃﺳﻮﹸﺃ ﺣﺎ ﹰﻻ ﻣﻨﻬﻤﺎ ﹶﻓ ُ‬
‫ﻒ ﻳﻜﻮ ﹸﻥ ﺣَﺎ ﹸﻝ ﺍﳌﻘﺼﻮ َ‬
‫ﺃ ﹾﻥ ﻳﺬﻫﺒﺎ ﻭﻟﻜ ْﻦ ﻛﻴ َ‬
‫ﺍﻟﻨﱠﻈﹶﺮ ﺇﱃ ﻣﺎ ﺧﻠﱠﻔﺖ ﺧﻠﹾﻔﻲ ﻣﻦ ﺍﳊﻤﺎ ﻡ ﻭﺇﺫﺍ ﺍﻟﻔﺮﺧﺎﻥ ﻗﺪ ﺛﹶﺒﺘَﺎ ﻭﺇﺫﺍ ﺍﻟﺰﱠ ْﻭﺟَﺎ ِﻥ ﻗﺪ ﺛﺒﺘﺎ ﻭﺇﺫﺍ ﺍﻟﺰﱠﻭﺟﺎﻥ ﺍﻟﻄﻴﱠﺎﺭﺍﻥ ﺛﺒﺘﺎ‬
‫ﺐ ﻭﰲ ﺍﻟﻘِﺮﻃِﻤﺘَﲔ ﻭﰲ ﺃﺻﻮ ﹺﻝ ﺍﳌﻨﺎﻗﲑ ﻭﰲ ﻋﻴﻮﻬﻧﻤﺎ‬ ‫ﻋﻠﻰ ﺣﺎﳍﻤﺎ ﺇﻻﹼ ﺃﻧﱢﻲ ﺭﺃﻳﺘﻬﻤﺎ ﺯﺍﻗﱠﲔ ﺇﺫ ﻋﻼﻣﺔﹸ ﺫﻟﻚ ﰲ ﻣﻮﺿﻊ ﺍﻟ َﻐَﺒ ﹺ‬
‫ﻓﻘﻠﺖ ‪ :‬ﻓﻜﻴﻒ ﻳﻜﻮﻧﺎﻥ ﺯﺍﻗﱠﲔ ﻣﻊ ﺍﺳﺘﻐﻨﺎ ِﺀ ﻓﺮﺧَﻴﻬﻤﺎ (‬
‫ﺖ ﺍﻟﻐﺮﻓﺔ ﻓﺈﺫﺍ ﳘﺎ ﻋﻠﻰ‬
‫ﻋﻨﻬﻤﺎ ﻭﻻ ﺃﺷﻚﱡ ﰲ ﻣﻮﺕ ﺍﳌﻘﺼﻮﺻﲔ ﰒﱠ ﺩﺧﻠ ُ‬

‫ﺚ ﺃﻥ َﺩﻧَﻮﺍ ﺇﱃ ﺃﻓﻮﺍﻩ ﺍﻟﺰﱠﻭﺝ ﺍﻟﻜﺒﺎﺭ ﻳﺼﻨﻌﺎﻥ ﻛﻤﺎ ﻳﺼﻨﻊ ﺍﻟﻔﺮْﺥ ﰲ ﻃﻠﺐ‬ ‫ﺃﻓﻀ ﹺﻞ ﺣﺎﻝ ﻓﺎﺷﺘﺪﱠ ﺗﻌ ﺠﱡﱯ ﻣﻦ ﺫﻟﻚ ﻓﻠﻢ ﺃﻟَﺒ ﹾ‬
‫ﻒ‬
‫ﺍﻟﺰﱠ ﻕﱢ ﻭﺭﺃﻳﺘﻬﻤﺎ ﺣﲔ ﺯﻗﱠﺎﳘﺎ ﻓﺈﺫﺍ ﳘﺎ ﳌﺎ ﺍﺷﺘﺪّ ﺟﻮﻋُﻬﻤﺎ ﻭﻛﺎﻧﺎ ﻳﺮﻳﺎﻬﻧﻤﺎ ﻳﺰﻗﹼﺎﻥ ﺍﻟﻔﹶﺮﺧَﲔ َﻭﻳَﺮﻳﺎ ِﻥ ﺍﻟﻔﺮﺧَﲔ ﻛﻴ َ‬
‫ﻉ ﻭﺣﺐﱡ ﺍﻟﻌﻴﺶ َﻭَﺗﹶﻠﻬﱡ ﺐُ ﺍﻟﻌﻄﺶ ﻭﻣﺎ ﰲ ﻃﺒﻌِﻬﻤﺎ ﻣﻦ ﺍﳍﺪﺍَﻳ ِﺔ ﻋﻠﻰ ﹶﺃ ﹾﻥ ﻃﻠﺒﺎ ﻣَﺎ‬ ‫ﻳﺴﺘﻄﻌﻤﺎﻥ ﻭﻳﺴَﺘ ﹺﺰﻗﱠﺎ ِﻥ ﲪﹶﻠ ﻬُﻤﺎ ﺍﳉﻮ ُ‬
‫ﺥ ﹶﻓ َﺰﻗﹼﺎﳘﺎ ﰒ ﺻﺎﺭ ﺍﻟﺰﱠ ﻕﱡ ﻋﺎﺩ ﹰﺓ ﰲ ﺍﻟﻄﻴﱠﺎﺭ ﻭﺍﻻﺳﺘﻄﻌَﺎ ُﻡ ﻋﺎﺩ ﹰﺓ ﰲ ﺍﳌﻘﺼﻮﺹ ‪.‬‬‫ﻳﻄﹶﻠﺐُ ﺍﻟﻔ ْﺮ ُ‬
‫ﻣﻦ ﻋﺠﺎﺋﺐ ﺍﳊﻤﺎﻡ ﻭ ﻣِﻦ ﺍﳊﻤﺎﻡ ﲪﺎﻡٌ ﻳ ُﺰ ﻕﱡ ﻓﺮﺍﺧﻪ ﻭﻻ ﻳﺰ ﻕﱡ ﺷﻴﺌﺎﹰ ﻣﻦ ﻓِﺮﺍﺥ ﻏﲑﻩ ﻭﺇﻥ ﺩﻧﺎ ﻣﻨﻪ ﻣﻊ ﻓﺮﺍﺧ ِﻪ ﻓﺮﺥٌ ِﻣ ْﻦ‬
‫ﺥ ﺩﻧﺎ ﻣﻨﻪ ﻛﻤﺎ ﺃﻥﱠ ﻣﻦ‬
‫ﻓﺮﺍﺥ ﻏﲑﻩ ﻭﺷﺎ ﹶﻛ ﹶﻞ ﻓﺮﺧﻴﻪ ﰲ ﺍﻟﺴﱢﻦﱢ ﻭﺍﻟﻠﱠﻮﻥ ﻃﺮﺩﳘﺎ ﻭﱂ ﻳﺰﻗﱠﻬﻤﺎ ﻭﻣﻦ ﺍﳊﻤﺎﻡ ﻣﺎ ﻳﺰ ﻕﱡ ﻛﻞﱠ ﻓﺮ ٍﹺ‬
‫ﺏ ﻫﻮ ﺍﻟﺬﻱ ﻻ ﻳﺰ ﻕّ ﻷﻥﱠ‬ ‫ﺍﳊﻤﺎﻡ ﲪﺎﻣ ﹰﺎ ﻻ ﻳ ُﺰ ﻕﱡ ﻓﺮﺍﺧَﻪ ﺍﻟﺒﺘّﺔﹶ ﺣﺘﱠﻰ ﳝﻮﺕ ﻭﺇﻧﱠﻤﺎ ﺗﻌﻈﹸﻢ ﺍﻟﺒﻠﻴّﺔﱡ ﻋﻠﻰ ﺍﻟﻔﹶﺮﺥ ﺇﺫﺍ ﻛﺎﻥ ﺍﻷ ُ‬
‫ﺍﻟﻮﹺﻻﺩ ﹶﺓ ﻭﻋﺎﻣﱠﺔ ﺍﳊﻀْﻦ ﻭﺍﻟﻜﹶﻔﹾﻞ ﻋﻠﻰ ﺍﻷﻡّ ﻓﺈﺫﺍ ﻇﻬﺮ ﺍﻟﻮﻟﺪ ﻓﻌﺎﻣﱠ ﹸﺔ ﺍﻟﺰﱠ ﻕﱢ ﻋﻠﻰ ﺍﻷﺏ ﻛﺄﻧﻪ ﺻﺎﺣﺐ ﺍﻟﻌِﻴﺎﻝ ﻭﺍﻟﻜﺎﺳِﺐ‬
‫ﻋﻠﻴﻬﻢ ﻭﻛﺎﻷ ﻡﱢ ﺍﻟﱵ ﺗﻠﺪ ﻭﺗُﺮ ﺿِﻊ ‪.‬‬

‫ﺥ ﻛﻠﱢﻬﺎ ﺑﻌﺪ ﺍﻟﻘﻴَﺎ ﹺﻡ ﺑﺸﺄﻥ ﻓﺮﺍﺥ ﻧﻔﺴﻪ‬

‫ﺐ ﻣﻦ ﻫﺬﺍ ﺍﻟﻄﺎﺋ ُﺮ ﺍﻟﺬﻱ ﻳﻘﺎﻝ ﻟﻪ ﻛﺎﺳﺮ ﺍﻟﻌﻈﺎﻡ ﻓﺈﻧّﻪ ﻳﺒْﻠ ﹸﻎ ﻣﻦ ﹺﺑﺮﱢ ﺍﻟﻔﺮﺍ ﹺ‬
‫ﻭﺃﻋﺠ ُ‬
‫ﺥ ﺍﻟﻌُﻘﹶﺎﺏ ﺍﻟﺜﺎﻟﺚ ﺍﻟﺬﻱ ﲣﺮﺟﻪ ﻣﻦ ﻋُﺸﱢﻬﺎ ﻷﻧﱠﻬﺎ ﺃﺷ َﺮﻩُ ﻭﺃﺭ ﹶﻏﺐُ ﺑَﻄﻨﹰﺎ ﻭﺃﻗﺴﻰ ﻗﻠﺒﹰﺎ ﻭﺃﺳﻮﹸﺃ ﺧُﻠﻘﹰﺎ ِﻣ ْﻦ ﺃ ﹶﻥ‬
‫ﺃﻧّ ُﻪ ﻳﺘﻌﺎﻫﺪ ﻓﺮ َ‬
‫ﻀ ﹶﻞ ﻋﻦ ﻓﺮﺧﲔ ﻓﺈﺫﺍ ﺃﺧﺮﺟﺘْﻪ ﻗﺒﻠﻪ ﻛﺎﺳ ُﺮ ﺍﻟﻌِﻈﺎﻡ‬ ‫ﲢَﺘ ِﻤ ﹶﻞ ﺇﻃﹾﻌﺎ َﻡ ﺛﻼﺛﹶﺔ ﻭﻫﻲ َﻣ َﻊ ﺫﻟﻚ ﺳﺮﻳﻌﺔ ﺍﳉﹶﺰﻉ ﻓﺘﺨﺮﺝ ﻣﺎ ﹶﻓ َ‬
‫ﺙ ﺑﻴﻀﺎﺕ ﰲ ﺃﻛﹶﺜﺮ ﺣﺎﻻﻬﺗﺎ ‪.‬‬ ‫ﺏ ﻣﻦ ﺍﻟﻼﺋﻲ ﺗﺒﻴﺾ ﺛﻼ ﹶ‬
‫ﻭﺃ ﹾﻃﻌَﻤ ُﻪ ﻷ ﹾﻥ ﺍﻟﻌُﻘﺎ َ‬
‫ﺐ ﺇﱃ ﻗﻮﻟﻪ ‪:‬‬
‫ﺩﻓﺎﻉ ﺃﺳﺪﻱ ﻋﻦ ﺃﻛﻞ ﻗﻮﻣﻪ ﳊﻮﻡ ﺍﻟﻜﻼﺏ ﻗﺎﻝ ‪ :‬ﻭ ُﻋﻴﱢﺮ ﺭﺟﻞﹲ ﻣﻦ ﺑﲏ ﺃﺳ ِﺪ ﺑﺄﻛﻞ ﳊﻮﻡ ﺍﻟﻜﻼﺏ ﻭﺫﹶﻫ َ‬
‫ﺴﻲﱡ ﹾﱂ ﺃﻛﻠﺘﻪ ﻟِﻤ ْﻪ‬
‫ﻳﺎ ﹶﻓ ﹾﻘ َﻌ ِ‬

‫ﺖ ﳊ َﻤﻪُ ﻭﻻ َﺩ َﻣ ْﻪ ﻗﺎﻝ ‪ :‬ﻓﻘﺎﻝ ﺍﻷَﻋﺮﺍﰊ ‪ :‬ﺃﻣَﺎ ﻋﻠِﻤﺖ ﺃ ﹾﻥ ﺍﻟﺸﱢﺪَﺓ ﻭﺍﻟﺸﺠﺎﻋﺔ‬

‫ﻚ ﺍﻟﻠﹼ ُﻪ ﻋﻠﻴ ِﻪ َﺣﺮﱠﻣ ْﻪ ﻓﹶﻤﺎ ﺃ ﻛﹶﻠ َ‬
‫ﻟﻮ ﺧﺎﻓ َ‬
‫ﻑ ‪ :‬ﺍﻟﻌﻘﺎﺏ ﰲ ﺍﳍﻮﺍﺀ ﻭﺍﻟﺘﻤﺴﺎﺡ ﰲ ﺳﺎﻛﻦ ﺍﳌﺎﺀ ﻭﺍﻷَﺳَﺪ ﰲ ﺳﺎﻛﻦ‬ ‫ﻭﺍﻟﺒﺄﹾ ﺱَ ﻭﺍﻟﻘﻮﺓ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﰲ ﺛﻼﹶﺛ ِﺔ ﺃﺻﻨﺎ ٍ‬
‫ﺍﻟﻐﻴﺎﺽ ﻭﻟﻴﺲ ﰲ ﺍﻷﺭﺽ ﳊﻢٌ ﺃﺷﻬﻰ ﺇﱃ ﺍﻟﺘﻤﺴﺎﺡ ﻭﻻ ﺇﱃ ﺍﻷَﺳﺪ ﻣﻦ ﳊﻢ ﺍﻟﻜﻠﺐ ﻓﺈﻥ ﺷﺌﺘﻢْ ﻓ ُﻌﺪﱡﻭﻩ ﻋﺪُﻭ‪‬ﺍ ﳍﻤﺎ (‬
‫ﻓﺈﻧّﻬُﻤﺎ ﻳﺄﻛﻼﹺﻧ ِﻪ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﻐَﻴﻆ ﻭﻃﻠﺐ ﺍﻟﺜﺄﺭ ﻭﺇﻥ ﺷﺌﺘﻢ ﻓﻘﻮﻟﻮﺍ ﻏﲑﺫﻟﻚ ‪.‬‬
‫ﻭﺑﻨﻮ ﺃ َﺳ ٍﺪ ﹸﺃﺳْﺪ ﺍﻟﻐﻴﺎﺽ ﻭﺃﺷﺒ ُﻪ ﺷﻲ ِﺀ ﺑﺎﻷﺳﺪ ﻓﻠﺬﻟﻚ ﺗﺸﺘﻬﻲ ﻣﻦ ﺍﻟﻠﱡﺤﻤﺎﻥ ﺃﺷﻬﺎﻫﺎ ﺇﱃ ﺍﻷَﺳﺪ ﻭﺍﻟﺪﱠﻟﻴ ﹸﻞ ﻋﻠﻰ ﺃﻧّ ُﻬ ْﻢ‬
 ‫ﺖ ﲨﻴ َﻊ ﺍﻟﻘﺘﻠﻰ ﻣﻦ ﺳﺎﺩﺍﺕ ﺍﻟﻌﺮﺏ ﻭ ِﻣ ْﻦ ﻓﹸﺮﺳﺎﻬﻧﻢ ﹶﻟ َﻮ ْﺟﺪَﺕ َﺷ ﹾﻄﺮَﻫﺎ ﺃﻭ ﻗﹶﺮﻳﺒﹰﺎ‬
‫ﺼ ْﻴ َ‬
‫ﻚ ﻟﻮ ﺃﺣ َ‬
‫ﻉ ﺍ ُﻷﺳْﺪ ﺃﻧّ َ‬
‫ﹸﺃﺳْﺪ ﻭﰲ ﻃﺒﺎ ﹺ‬
‫ﻣﻦ ﺷَﻄﺮﻫﺎ ﻟﺒﲏ ﺃﺳﺪ ‪.‬‬

‫ﺃﻧﻔﺔ ﺍﻟﻜﻠﺐ‬

‫ﺐ ﻻ ﻳﺮﺿﻰ ﺑﺎﻟﻨﻮﻡ ﻭﺍﻟﺮﱡﺑﻮﺽ ﻋﻠﻰ ﺑﻴﺎﺽ ﺍﻟﻄﺮﻳﻖ ﻭﻋﻠﻰ َﻋ ﹶﻔ ﹺﺮ ﺍﻟﺘﺮﺍﺏ ﻭﻫﻮ ﻳﺮﻯ‬
‫ﻗﺎﻟﻮﺍ ‪ :‬ﰒﱠ ﺑﻌ َﺪ ﺫﻟﻚ ﻛﻠﱢﻪ ﺃﻥﱠ ﺍﻟﻜﻠ َ‬
‫ﹶﻇﻬْﺮ ﺍﻟﺒﹺﺴﺎﻁ ﻭﻻ ﻳﺮﺿَﻰ ﺑﺎﻟﺒﹺﺴﺎﻁ ﻭﻫﻮ ﳚﺪ ﺍﻟﻮﹺﺳﺎﺩﺓ ﻭﻻ ﻳﺮﺿﻰ ﺑﺎﳌﻄﺎﺭﺡ ﺩﻭﻥ ﻣﺮﺍﻓﻖ ﺍﳌﻄﺎﺭﺡ ﻓﻤﻦ ﻧُﺒْﻠﻪ ﰲ ﻧﻔﺴﻪ‬
‫ﺚ ﻳ َﺪﻋُﻪ ﺭﺏﱡ ﺍﺠﻤﻟﻠﺲ ﺻﻴﺎﻧ ﹰﺔ ﻟﻪ ﻭﺇﺑﻘﺎﺀ ﻋﻠﻴﻪ ﺇﻻﱠ ﺃﻥ ﻳﺘﺼﺪﱠﺭ ﻓﻴﻪ ﻣ ْﻦ ﻻ‬
‫ﺃﻥ ﻳﺘﺨﻴﱠﺮ ﺃﺑﺪﹰﺍ ﺃﻧﺒ ﹶﻞ ﻣﻮ ﺿِﻊ ﰲ ﺍﺠﻤﻟﻠﺲ ﻭﺣﻴ ﹸ‬
‫ﳚﻮﺯ ﺇﻻﱠ ﺃ ﹾﻥ ﻳﻜﻮﻥ ﺻﺪﺭﹰﺍ ﻓﻼ ﻳﻘﺼﱢﺮ ﺍﻟﻜﻠﺐ ﺩﻭ ﹶﻥ ﺃﻥ ﻳﺮﻗﹶﻰ ﻋﻠﻴﻪ ﻭﻗﺪ ﻛﺎﻥ ﰲ ﺣُﺠﺞ ﻣﻌﺎﻭﻳﺔ ﰲ ﺍﲣﺎﺫ ﺍﳌﻘﺼﻮﺭﺓ ﺑﻌﺪ‬
‫ﺿﺮﺏ ﺍﻟُﺒﺮَﻙ ﺇﻳّﺎﻩ ﺑﺎﻟﺴﻴﻒ ﺃﻧّﻪ ﺃﺑﺼ َﺮ ﻛﻠﺒﹰﺎ ﻋﻠﻰ ﻣﻨﱪﻩ ‪.‬‬
‫ﺢ ﻋﻠﻴﻪ ﺇﻥ ﺩﻧﺎ ﻣﻦ ﺑﺎﺏ ﺃﻫﻠﻪ ﻣﻊ ﺍﻟﻮُﺛﻮﺏ ﻋﻠﻰ‬‫ﻫﺬﺍ ﻋﻠﻰ ﻣﺎ ﻃﹸﺒﻊ ﻋﻠﻴﻪ ﻣﻦ ﺇﻛﺮﺍﻡ ﺍﻟﺮﱠﺟُﻞ ﺍﳉﻤﻴﻞ ﺍﻟﻠﺒﺎﺱ ﺣﺘﱠﻰ ﻻ ﻳﻨﺒ ُ‬
‫ﻛﻞ ﺃﺳﻮَﺩ ﻭﻋﻠﻰ ﻛﻞﱢ ﺭﺙﱢ ﺍﳍﻴﺌﺔ ﻭﻋﻠﻰ ﻛﻞﱢ ﺳﻔﻴ ٍﻪ ﺗﺸﺒ ُﻪ ﺣﺎﻟﹸﻪ ﺣﺎ ﹶﻝ ﺃﻫﻞ ﺍﻟﺮﱢﻳﺒﺔ‬

‫ﲪﻴﱠﺘﻪ ﻭﺃﻧﻔﺘﻪ ﻭﺍﺣﺘﻘﺎﺭﻩ ﺃﻧْﻪ ﻣﱴ ﻧﺒﺢ ﻋﻠﻰ ﺭﺟُ ﹴﻞ ﰲ ﺍﻟﻠﻴﻞ ﻭﱂ ﳝْﻨﻌﻪ ﺣﺎﺭ ﺱٌ ﻭﱂ ﳝﻜﻨﻪ‬
‫ﻭﻣِﻦ ِﻛﺒْﺮﻩ ﻭﺷﺪﱠﺓ ﲡﺒﱡﺮﻩ ﻭﻓﹶﺮْﻁ ِ‬
‫ﺍﻟﻔﻮﺕ ﻓﺪﻭﺍﺅﻩ ﻋﻨﺪ ﺍﻟﺮﺟﻞ ﺃﻧّﻪ ﻻ ﻳﻨﺠﻴﻪ ﻣﻨﻪ ﺇﻻﱠ ﺃﻥ ﻳﻘﻌُ َﺪ ﺑﲔ ﻳﺪﻳﻪ ﻣﺴﺘﺨﺰﻳﹰﺎ ﻣﺴﺘﺴﻠﻤﹰﺎ ﻭﺃﻧّﻪ ﺇﺫﺍ ﺭﺁﻩ ﰲ ﺗﻠﻚ ﺍﳊﺎﻝ‬
‫ﺏ ﲡﺰﱡ‬
‫ﺴ ﹺﻢ ﹸﺫﻝﱟ ﻛﻤﺎ ﻛﺎﻧﺖ ﺍﻟﻌﺮ ُ‬
‫ﺴﻤَﻪ ﲟﻴ َ‬
‫ﲔ ﻇﻔﺮ ﺑﻪ ﻭﺭﺁﻩ ﲢﺖ ﻗﺪﺭﺗﻪ ﺭﺃﻯ ﺃ ﹾﻥ ﻳ ِ‬ ‫ﺩﻧﺎ ﻣﻨ ُﻪ ﻓﺸَﻐ َﺮ ﻋﻠﻴﻪ ﻭﱂ ﻳَﻬ ﺠْﻪ ﻛﺄﻧﱠﻪ ﺣ َ‬
‫ﺻ َﻲ ﺍﻷﺳﺮﻯ ﻣﻦ ﺍﻟﻔﹸﺮﺳﺎﻥ ﺇﺫﺍ ﺭﺍﻣﺖ ﺃ ﹾﻥ ﲣﻠﱢ َﻲ ﺳﺒﻴﻠﹶﻬﺎ ﻭﲤﻦﱠ ﻋﻠﻴﻬﺎ ﻭﻟﻮ ﹶﻛ ﻒﱠ ﺍﻟﻌﺮﰊﱡ ﻋﻦ ﺟﺰﱢ ﻧﺎﺻﻴﺘﻪ ﻟﻮ َﺳﻤَﻪ‬ ‫ﻧﻮﺍ ِ‬
‫ﺕ ﺍﻟﺒﻮﺍﻗﻲ ﺍﻟﱵ ﻫﻲ ﺃﺑﻘﻰ ﻣﻦ ﺍﳌِﻴﺴَﻢ ﲟﺎ ﻫﻮ ﺃﺿﺮﱡ ﻋﻠﻴﻪ ﻣﻦ َﺟﺰﱢ ﻧﺎﺻﻴﺘِﻪ ﻭﻟﻌﻠﱠ ُﻪ ﻻ‬ ‫ﺍﻷ ْﺳَﻴ ُﺮ ﻣﻦ ﺍﻟﺸﱢﻌﺮ ﻭﺍﻟﻘﻮﺍﰲ ﺍﳋﺎﻟﺪﺍ ِ‬
‫ﻱ ﻣﻊ ﺳﺎﺋﺮ ﺷﻌ ﹺﺮ ﺭﺃﺳﻪ ﻭﻟﻜﻦﱠ ﹸﺫﻝﱠ ﺍﳉﺰﱢ ﻻ ﻳﺰﺍﻝ ﻳﻠﹸﻮﺡ ﰲ ﻭﺟﻬﻪ ﻭﻻﻳﺰﺍﻝ ﻟﻪ ﺃﺛﺮٌ ﰲ ﻗﻠﺒﻪ ‪.‬‬
‫ﻳﺒﹸﻠ ﹸﻎ ﺃﻫﻠﹶﻪ ﺣﺘﱠﻰ ﺗﺴﺘﻮ َ‬

‫ﺗﻘﺪﻳﺮ ﻣﻄﺮﻑ ﻟﻠﻜﻠﺐ‬

‫ﻭﺫﹸﻛﺮ ﺃﻥﱠ ﻣُﻄﺮﱢﻑ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﻛﺎﻥ ﻳﻜﺮﻩ ﺃ ﹾﻥ ﻳﻘﺎﻝ ﻟﻠﻜﻠﺐ ﺍﺧﺴﺄ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﻭﰲ ﺩﻋﺎﺋﻪ ﻋﻠﻰ ﺃﺻﺤﺎﺏ ﺍﻟﻜﻠﺐ‬
‫ﺍﻟﺬﻱ ﻛﺎﻥ‬

‫ﺴ ﹺﻦ ﺭﺃﻳﻪ ﻓﻴﻪ ‪.‬‬

‫ﺼ ﻼﱠﻩ ﻗﺎﻝ ‪ :‬ﺍﻟﻠﻬﻢﱠ ﺍﻣﻨﻌﻬﻢ ﺑﺮﻛﺔ ﺻﻴﹺﺪﻩ ﺩﻟﻴﻞ ﻋﻠﻰ ﺣ ْ‬
‫ﺃﺭﺑﺎﺑُﻪ ﻻ ﳝﻨﻌﻮﻧﻪ ﻣﻦ ﺩُﺧﻮﻝ ُﻣ َ‬
‫ﱳ‬
‫ﺢ ﺑﻦ ﻣﺮﱘ ﰲ ﺍﳊﹶﻮﺍ ﹺﺭﻳﱢﲔ ﲜِﻴﻔﺔ ﻛﻠﺐ ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ ‪ :‬ﻣﺎ ﺃﺷﺪﱠ ﻧ َ‬‫ﻣﻦ ﺃﻗﻮﺍﻝ ﺍﳌﺴﻴﺢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻟﻮﺍ ‪ :‬ﻭﻣﺮﱠ ﺍﳌﺴﻴ ُ‬
‫ﻚ ﻓﻘﺎﻝ َﻫﻤﱠﺎﻡ ﺑﻦ ﺍﳊﺎﺭﺙ ‪:‬‬
‫ﺽ ﺃﺳﻨﺎﻧﻪ ‪ .‬ﻗﺎﻟﻮﺍ ‪ :‬ﻭﻗﺎﻝ ﺭﺟﻞﹲ ﻟﻜﻠﺐ ‪ :‬ﺍﺧﺴ ﹾﺄ ﻭﻳْﻠ َ‬
‫ﺖ ‪ :‬ﻣﺎ ﺃﺷﺪﱠ ﺑﻴﺎ َ‬
‫ﺭﳛﻪ ﻗﺎﻝ ‪ :‬ﻓﻬ ﻼﱠ ﻗﻠ َ‬
‫ﺍﻟﻮﻳﻞﹸ ﻷﻫ ﹺﻞ ﺍﻟﻨﱠﺎﺭ ‪.‬‬

‫ﻫﺮﺍﺵ ﺍﻟﻜﻼﺏ‬

‫ﲔ ﲨﻴﻊ ﺍﻷﺟﻨﺎﺱ ﺍﳌﺘﱠﻔِﻘﺔ ﻛﺎﻟﱪﺫﻭﻥ ﻭﺍﻟﱪﺫﻭﻥ ﻭﺍﻟﺒﻌﲑ ﻭﺍﻟﺒﻌﲑ ﻭﺍﳊﻤﺎﺭ‬ ‫ﻭﺍﳍِﺮﺍﺵ ﺍﻟﺬﻱ ﳚﺮﻱ ﺑﻴﻨﻬﺎ ﻭﻫﻮ َﺷﺮﱞ ﻳﻜﻮﻥ ﺑ َ‬
‫ﻭﺍﳊﻤﺎﺭ ﻭﻛﺬﻟﻚ ﲨﻴﻊ ﺍﻷﺟﻨﺎﺱ ﻓﺄﻣﱠﺎ ﺍﻟﺬﻱ ﻳﻔﺮﻁ ﻭﻳﺘﻢﱡّ ﺫﻟﻚ ﻓﻴﻪ ﻭﻳﺘﻤﻨّﻊ ﻧﺎﺱ ﻣﻦ ﺍﻟﻨّﺎﺱ‬
 ‫ﺐ ﻭﺍﻟﻜﻠﺐ ﻭﺍﻟﻜﺒﺶُ ﻭﺍﻟﻜﺒﺶ ﻭﺍﻟﺪﱢﻳﻚُ ﻭﺍﻟﺪّﻳﻚ‬ ‫ﻭﻳﻘﻊ ﻓﻴﻪ ﺍﻟﻘِﻤﺎﺭ ﻭﻳﺘﱠﺨﺬ ﻟﺬﻟﻚ ﻭﻳﻨﻔ َﻖ ﻋﻠﻴﻪ ﻭﻳُﻐﺎﻟﹶﻰ ﺑﻪ ﻓﺎﻟﻜﻠ ُ‬
‫ﳉﺮَﺫ ﻓﺈﻧﱠﻪ ﻻ ﻳﻘﺎﺗﻞ ﺍﳉﹸ َﺮ ﹶﺫ ﺣﺘﱠﻰ ﻳﺸﺪﱠ ﺭﺟﻞ ﺃﺣﺪﳘﺎ ﰲ ﻃﺮﻑ‬
‫ﻭﺍﻟﺴﱡﻤﺎﻧَﻰ ﻭﺍﻟﺴﱡﻤﺎﻧَﻰ ﺍﻟﺘﺤﺮ ﻳﺶ ﺑﲔ ﺍﳉﺮﺫﺍﻥ ﻓﹶﺄﻣﱠﺎ ﺍ ﹸ‬
‫ﳉﺮَﺫ ﺍﻵﺧﺮ ﺑﺎﻟﻄﺮﻑ ﺍﻵﺧﺮ ﻭﻳﻜﻮﻥ ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﺍﳌﺴﺎﻭﺍﺓ ﻭﺍﻻﻟﺘﻘﺎﺀ ﻭﺍﻟﻌﺾﱢ ﻭﺍﳋﻤﺶ ﻭﺇﺭﺍﻗﺔ ﺍﻟﺪﱠﻡ‬ ‫ﺧﻴﻂ ﻭﻳﺸﺪّ ﺍ ﹸ‬
‫ﻁ‬
‫ﺠﺮْﺫﺍﻥ ﻃﺒﻴﻌﺔ ﺍﻟﻘﺘﺎ ﹺﻝ ﺍﻟﺮﱢﺑﺎ ﹸ‬
‫ﻭﹶﻓﺮْﻱ ﺍﳉﻠﻮﺩ ﻣﺎ ﻻ ﻳﻜﻮﻥ ﺑﲔ ﺷﻴﺌﲔ ﻣﻦ ﺍﻷﻧﻮﺍﻉ ﺍﻟﱵ ﻳُﻬﺎﺭَﺵ ﻬﺑﺎ ‪ .‬ﻭﺍﻟﺬﻱ ﻳُﺤﺪﺙ ﻟﻠ ُ‬
‫ﻂ ﻭﺍﳓﻞﱠ ﺍﻟ َﻌﻘﹾﺪ ﺃﺧ ﹶﺬ ﻫﺬﺍ ﺷﺮﻗﹰﺎ ﻭﻫﺬﺍ ﻏﺮﺑﹰﺎ ﻭﱂ ﻳﻠﺘﻘِﻴﺎ ﺃﺑﺪﹰﺍ ﻭﺇﺫﺍ ﺗﻘﺎﺑﻠﺖ ﹺﺟ ﺤَﺮ ﹶﺓ ﺍﻟﻔﺄﺭ ﻭﺧَﻼ ﻟﹶﻬﺎ‬
‫ﻧﻔﺴُﻪ ﻓﺈﻥ ﺍﻧﻘﻄﻊ ﺍﳋﻴ ﹸ‬
‫ﺍﳌﻮﺿ ُﻊ ﻓﺒﻴْﻨَﻬﺎ ﺷﺮﱞ ﻃﻮﻳﻞ ﻭﻟﻜﻨﻪ ﻻ ﻳﻌﺪُﻭ ﺍﻟﻮﻋﻴﺪ‬

‫ﻗﺼﺔ ﲦﺎﻣﺔ ﻓﻴﻤﺎ ﺷﺎﻫﺪﻩ ﻣﻦ ﺍﻟﻔﺄﺭ ﻭﺣﺪﱠﺛﲏ ﲦﺎﻣﺔ ﺑﻦ ﺃ ْﺷﺮَﺱ ﻗﺎﻝ ‪ :‬ﻛﺎﻥ ﺑﻘ َﻲ ﰲ ﺍﳊﺒﺲ ُﺟ ﺤْﺮ ﻓﺄﺭ ﻭِﺗﻠﹾﻘﺎﺀَﻩ ﺟُﺤﺮٌ ﺁﺧﺮ‬
‫ﹶﻓﲑَﻯ ﻟﻜﻞﱢ ﻭﺍﺣ ٍﺪ ﻣﻨﻬﻤﺎ ﻭﻋﻴﺪﹰﺍ ﻭﺻﻴﺎﺣﹰﺎ ﻭﻭﺛﻮﺑﺎﹰ ﺣﺘﱠﻰ ُﻳ ﹶﻈﻦﱠ ﺃﻧﱠﻬُﻤﺎ ﺳﻴﻠﺘﻘﻴﺎﻥ ﰒ ﻻ ﳛﺘﺠﺰﺍﻥ ﺣﺘّﻰ ﻳﻘﹸﺘ ﹶﻞ ﻛ ﱡﻞ ﻭﺍﺣ ٍﺪ‬
‫ﻣﻨﻬﻤﺎ ﺻﺎﺣﺒَﻪ ﻓﺒﻴﻨﺎ ﻛ ﱡﻞ ﻭﺍﺣ ٍﺪ ﻣﻨﻬﻤﺎ ﰲ ﻏﺎﻳﺔ ﺍﻟﻮﻋﻴﺪ ﺇﺫ ﻣﺮﱠ ﻫﺎﺭﺑﹰﺎ ﺣﺘﱠﻰ ﺩﺧ ﻞ ﺟُﺤﺮﻩ ﻓﻤﺎ ﺯﺍﻻ ﻛﺬﻟﻚ ﺣﺘﱠﻰ ﺃﺗﻰ ﺍﻟﻠﱠﻪ‬
‫ﺗﻌﺎﱃ ﺑﺎﻟﻔﺮَﺝ ﻭ ُﺧﻠﱢﻲ ﺳﺒﻴﻠﻲ ‪.‬‬

‫ﺟﻮﺩﺓ ﺍﻟﺸﻢ ﻋﻨﺪ ﺍﻟﻜﻼﺏ ﺍﻟﺴﻠﻮﻗﻴﺔ‬

‫ﻭﺯﻋﻢ ﺃﻥﱠ ﺍﻟﺴﱠﻠﻮﻗﻴﱠ ﹶﺔ ﺍﻟﻄﻮﻳﻠ ﹶﺔ ﺍﳌﻨﺎﺧﺮ ﺃﺟﻮ ُﺩ َﺷﻤّﹰﺎ ﻭﺍﻟﺸﻢﱡ ﺍﻟﻌﺠﻴﺐ ﻭﺍﳊﺲﱡ ﺍﻟﻠﻄﻴﻒ ﻣﻦ ﺫﻟﻚ ﺇﻻﱠ ﺃﻥﱠ ﺫﻟﻚ ﰲ ﻃﻠﺐ‬
‫ﺡ ﺍﻟﻄﱡﻌﻢ ﻓﻠﻠﺴﱢﺒﺎﻉ ﰲ ﺫﻟﻚ ﻣﺎ ﻟﻴﺲ ﻟﻐﲑﻫﺎ‬
‫ﺙ ﻟﻠﺬﱡﻛﻮﺭ ﺧﺎﺻﺔ ﻭﺃﻣﱠﺎ ﺷﻢﱡ ﺍﳌﺄﻛﻮﻝ ﻭﺍﺳﺘﺮﻭﺍ ُ‬
‫ﺍﻟﺬﻛﻮﺭ ﻟﻺﻧﺎﺙ ﻭﺍﻹﻧﺎ ِ‬
‫ﺸﻢﱡ ﻭﻛﺬﻟﻚ ﺍﻟﻜﻠﺐ ﻭﻟﻪ ﰲ ﺫﻟﻚ ﻓﻀﻴﻠﺔ ﻭﻻ ﻳﺒﻠ ﹸﻎ ﻣَﺎ ﻳﺒﻠﻎ‬ ‫ﻭﺇﻥﱠ ﺍﻟﻔﺄ َﺭ ﹶﻟﻴَﺸﻢﱡ ﻭﺇﻥﱠ ﺍﻟﺬﱠﺭ ﻭﺍﻟﻨﻤﻞ ﹶﻟﻴَﺸﻢﱡ ﻭﺇﻥﱠ ﺍﻟﺴﻨﺎﻧﲑ ﻟﺘ َ‬
‫ﺵ ﻣِﻦ ﻛﻼﻬﺑﺎ‬ ‫ﺲ ﻻ ﻳﻨﺤﺎ ُ‬‫ﺻﺐﱠ ﻋﻠﻴﻪ ﺍﷲ ﻣﻦ ﺫِﺋﺎﻬﺑﺎ ( ) ﺃﻃﻠ َ‬
‫ﺍﻟﺬﺋﺐ ﻭﻗﺎﻝ ﺃﻋﺮﺍﰊّ ‪ ) :‬ﻛﺎﻥ ﺃﺑﻮ ﺍﻟﺼّﺤﻴﻢ ﻣﻦ ﺃﺭﺑﺎﻬﺑﺎ ** َ‬
‫** ﻳﻠﺘ ﹺﻬﻢُ ﺍﻟﻄﺎﺋ َﺮ ﰲ ﺫﹶﻫﺎﺑﹺﻬﺎ (‬

‫ﺐ ﻭﻟﻴﺲ‬
‫ﺸﺒﱠﻪ ﺑﺎﻟ ﹶﻜ ﹾﻠ ﹺ‬
‫ﳉ ْﺮَﻳ ِﺔ ﺍﻷﻭﻟﹶﻰ ﻓﻼ ﻣَﺸَﻰ ﻬﺑﺎ ﺃﻻ ﺗﺮﺍﻩ ﳚﺘﻬﺪ ﰲ ﺍﻟﺪﻋﺎﺀ ﻋﻠﻴﻬﺎ ﺑﺬﻧﺐ ﻻ ﻳﻨﺤﺎﴰﻦ ﺍﻟﻜﻼﺏ ﻣﺎ ﻳُ َ‬
‫ﰲﺍﹶ‬
‫ﻫﻮ ﻣﻨْﻪ ﻭﺇﺫﺍ ﺟﺮﻯ ﺍﻟﻔﺮﺱ ﺍﶈ ﺠﱢﻞ ﺷﺒﱠﻬﻮﺍ ﻗﻮﺍﺋﻤَﻪ ﺑﻘﻮﺍﺋﻢ ﺍﻟﻜﻠﺐ ﺇﺫﺍ ﺍﺭﺗﻔﻌﺖ ﰲ ﺑﻄﻨﻪ ﻓﻴﺼﲑ ﲢﺠﻴﻠﹸﻬﺎ ﻛﺄﻧﱠﻪ ﺃﻛﻠﹸ ٌ‬
‫ﺐ‬
‫ﺸ َﻦ ﺍﹶﳌ ْﻨﻘﹶﺒﺎ ( ﻭﻗﺎﻝ ﺍﻟﺒﺪﺭﻱّ ‪) :‬‬
‫ﱐ ‪ ) :‬ﻛﺄﹶﻥ ﲢﺖ ﺍﻟَﺒﻄﹾﻦ ﻣﻨﻪ ﺃﻛﻠﹸﺒَﺎ ** ﺑﹺﻴﻀﹰﺎ ﺻِﻐﺎﺭﹰﺍ ﻳﻨﺘﻬ ْ‬
‫ﺻﻐﺎﺭٌ ﺗﻌﺪﻭ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻌُﻤﺎ ﱡ‬
‫ﺾ(‬
‫ﺾ ** ﺩﻭ ﹶﻥ ﺻِﻔﺎﹶﻗﻴْﻪ ﺇﱃ ﺍﻟﺘﱠ ْﻐﺮﹺﻳ ﹺ‬
‫ﺏ ﺑﹺﻴ ﹺ‬
‫ﻛﺄﻥﱠ ﺃﺟﺮﺍ َﺀ ﻛﻼ ﹴ‬

‫ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) :‬ﻛﹶﺄﻥﱠ ِﻗﻄﹼﹰﺎ ﺃﻭ ﻛﻼﺑﹰﺎ ﺃﺭَﺑﻌَﺎ ** ﺩﻭﻥ ﺻِﻔﺎﻗﻴﻪ ﺇﺫﺍ ﻣﺎ َ‬

‫ﺿﺒَﻌﺎ ( ﻭﻳﺼﻔﻮﻥ ﺍﻟﻄﱠ ﹾﻠ َﻊ ﺃﻭﱠﻝ ﻣﺎ ﻳﺒﺪﻭ ﺻﻐﺎﺭﹰﺍ‬
‫ﺏ ﺍﻟﺒﹺﻴﺾﹺ ﻭﻗﺎﻝ ﰲ ﺫﻟﻚ ﺍﻟﺮﱠﺍﺟ ُﺰ ‪ ) :‬ﺃﻧ َﻌﺖُ ﺟُﻤﱠﺎﺭﹰﺍ ﻋﻠﻰ ﺳﺤﻴﺾ ** ﻳَﺨﺮﹺﺝ ﺑﻌﺪ ﺍﻟﻨﱠ ﺠْﻢ ﻭﺍﻟﺘﺒﻌﻴﺾ (‬
‫ﺑﺂﺫﺍ ِﻥ ﺍﻟﻜﻼ ﹺ‬
‫ﺕ ﺍﻟﺸﱠ ﺨْﺐ ﰲ ﺍﻹﻧﺎﺀ ﻬﺑﺮﻳﺮ ﻫﺮﺍﺵ ﺍﻟﻜﻼﺏ ﻗﺎﻝ ﺃﻋﺮﺍﰊّ ‪ ) :‬ﻛﺄ ﻥﱠ‬ ‫ﺾ ﻭﻳُﻮ ﺻَﻒ ﺻﻮ ُ‬ ‫ﺏ ﺍﻟﺒﻴ ﹺ‬
‫ﹶﻃﻠﹾﻌﹰﺎ ﻛﺂﺫﹶﺍ ِﻥ ﺍﻟﻜﻼ ﹺ‬
‫ﺏ ﻫُﻮﺭﹺﺷﺎ ﻓﹶﻬﺮّﺍ ( ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ :‬ﻫِﺮﺍ ﺵُ ﺃﺟﺮﺍ ٍﺀ ﻭﳌﺎ ﺗُ ﹾﺜ ِﻐ ﹺﺮ‬
‫ِﺧﻠﹾﻔﻴﻬﺎ ﺇﺫﹶﺍ ﻣﺎ ﻫﺮﱠﺍ ** ﺟﺮﻭَﺍ ﻛﻼ ﹴ‬

‫ﻑ ** ﺇﱃ ﻭَﻫَﻮْﻫ ﺔِ ﺍﻟﻜﻠﺐ ‪( .‬‬

‫ﻭﻗﺎﻝ ﺃﺑﻮ ُﺩﻭَﺍﺩ ‪ ) :‬ﻃﹶﻮﻳﻞ ﻃﺎﻣِﺢ ﺍﻟﻄﱠ ْﺮ ِ‬

‫ﺟﻮﺍﺏ ﺻﱯ‬
 ‫ﺐ ﰲ ﺍﻟﻄﺮﻳﻖ ﻓﻘﺎﻝ ﻟﻪ ﺭﺟﻞﹲ ‪ :‬ﺍﺑﻦ َﻣ ْﻦ ﻓﻘﺎﻝ‬ ‫ﻭﺯﻋﻢ ﺍﳍﻴﺜﻢ ﺑﻦ ﻋﺪﻱ ﻗﺎﻝ ‪ :‬ﻛﺎﻥ ﺭﺟﻞ ﻳُﺴﻤﱠﻰ ﻛﻠﺒﹰﺎ ﻭﻛﺎﻥ ﻟ ُﻪ ُﺑَﻨﻲﱞ ﻳﻠﻌ ُ‬
‫ﺐ ﺍﻟﺼﱠﺎِﺋ ِﺪ ﻳﺎﺑﺴﹰﺎ ﻟﻴﺲ ﻟﻪ ﻣﻦ‬
‫‪ :‬ﺍﺑﻦ َﻭ ْﻭ َﻭ ْﻭ َﻭ ْﻭ ) ﻣﺎ ﻳﺴﺘﺤﺐّ ﰲ ﺫﻧﺐ ﻛﻠﺐ ﺍﻟﺼﻴﺪ ( ﻭﳛﺒّﻮﻥ ﺃﻥ ﻳﻜﻮﻥ ﺫﻧَﺐ ﺍﻟﻜ ﹾﻠ ﹺ‬
‫ﺍﻟﻠﺤﻢ ﻗﻠﻴﻞ ﻭﻻ ﻛﺜﲑ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ‪:‬‬

‫ﻕﰲ‬
‫ﺐ ﻳﺒﻐﻲ ﺍﻟﻄﱢ ْﺮ َ‬
‫ﲏ ** ﻛﺎﻟﻐﺎﺑﻂ ﺍﻟﻜﻠ َ‬
‫ﻕ ﻟﻴَﻘ ﹺﺮَﻳ ﹺ‬
‫ﺐ ﺍﺑ ﹺﻦ ﻏ ﻼﹼ ﹺ‬
‫ﺕ ﺍﻟﻠﱢ ﺤَﺎ ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﺇﻧﱢﻲ ﻭ ﹶﻃ ﹾﻠ َ‬
‫ﺏ ﻗﻠﻴﻼ ِ‬
‫ﺗﻠﻮﹺﻱ ﺑﺄﺫﻧﺎ ﹴ‬
‫ﺍﻟﺬﱠﻧﺐ ( ﺍﻟﻄﱢﺮﻕ ‪ :‬ﺍﻟﺸﺤﻢ ﺍﻟﻴﺴﲑ ﻳﻘﺎﻝ ‪ :‬ﻟﻴﺲ ﺑﻪ ِﻃﺮْﻕ ‪.‬‬

‫ﻃﻴﺐ ﳊﻢ ﺃﺟﺮﺍﺀ ﺍﻟﻜﻼﺏ‬

‫ﺐ ﻣﻦ ﺃﺟﺮﺍﺀ ﺍﻟﻜﻠﺐ ﻭﻫﻲ‬ ‫ﻭﻳﻘﺎﻝ ‪ :‬ﻟﻴﺲ ﰲ ﺍﻷﺭﺽ ﻓﹶﺮﺥٌ ﻭﻻ ﺟﺮﻭٌ ﻭﻻ ﺷﻲﺀٌ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﺃﲰ َﻦ ﻭﻻ ﺃﺭﻃ َ‬
‫ﺐ ﻭﻻ ﺃﻃﻴ َ‬
‫ﺖ ﱂ ﺗﻘﺒﻞ ﺍﻟﺸﺤﻢ‬
‫ﺥ ﺍﳊﻤﺎﻡ ﺃﲰ ﹴﻦ ﺷﻲ ٍﺀ ﻣﺎﺩﺍﻣﺖ ﺻﻐﺎﺭﹰﺍ ﻣﻦ ﻏﲑ ﺃﻥ ﺗﺴﻤﱠﻦ ﻓﺈﺫﺍ ﺑﻠﹶﻐ ْ‬
‫ﺃﺷﺒ ُﻪ ﺷﻲ ٍﺀ ﺑﺎﳊﻤﺎﻡ ﻓﺈ ﻥﱠ ﻓِﺮﺍ َ‬
‫ﻭﻛﺬﻟﻚ ﺃﻭﻻ ُﺩ ﺍﻟﻜﻼﺏ ‪.‬‬

‫ﻒ ﺍﻷﺫﹾﻥ ﻃﺎﻭﻱ ﺍﻟَﺒ ﹾﻄ ﹺﻦ ﻣُﻀْ ﹶﻄ ِﻤ ﹴﺮ ** ِﻟ َﻮ ْﻫ َﻮ ٍﻩ َﺭﺫِﻡ ﺍﳋﻴﺸﻮ ﹺﻡ َﻫﺮﱠﺍ ﹺﺭ ( ﺍﻷﺻﻤ ِﻌﻲّ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ‬ ‫ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) :‬ﻭﺃﻏ َ‬
‫ﻀ ِ‬
‫ﺴﻤِﻦ‬
‫ﺃﻋﺮﺍﰊﱞ ‪ :‬ﺃﺻﺎﺑﺘﻨﺎ ﺳَﻨﺔ ﺷﺪﻳﺪﺓ ﰒ ﺃﻋﻘﺒﺘْﻬﺎ ﺳﻨﺔﹲ ﺗﺘﺎَﺑ َﻊ ﻓﻴﻬﺎ ﺍﻷﻣﻄﺎ ُﺭ ﻓﺴﻤِﻨﺖ ﺍﳌﺎﺷﻴﺔ ﻭﻛﺜﹸﺮﺕ ﺍﻷﻟﺒﺎﻥ ﻭﺍﻷﲰﺎﻥ ﻓ َ‬
‫ﺖ ﺃﺣﺪﻫﻢ ﺟﺮﻭ ﻳﺘﻤﻄﱠﻰ ‪.‬‬ ‫ﻭﹺﻟﹾﺪﺍﻥ ﺍﳊﻲﱢ ﺣﺘﱠﻰ ﻛﺄﻥﱠ ﺍﺳ َ‬
‫ﲑ ﺍﳌﺆﻣﻨﲔ ﻷﰊ ﺩُﻻﻣﺔ ‪َ :‬ﺳ ﹾﻞ ﻗﺎﻝ ‪ :‬ﻛﻠﺒﹰﺎ ﻗﺎﻝ ‪ :‬ﻭﻳﹶﻠ ﻚ ﻣﺎ‬
‫ﻃﻠﺐ ﺃﰊ ﺩﻻﻣﺔ ﺃﺑﻮ ﺍﳊﺴﻦ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﱠﺎﺱ ﺃﻣ ُ‬
‫ﺗﺼﻨﻊ ﺑﺎﻟﻜﻠﺐ ﻗﺎﻝ ‪ :‬ﻗﻠﺖ ﺃﺻﻴ ُﺪ ﺑﻪ ﻗﺎﻝ ‪ :‬ﻓﻠﻚ ﻛﻠﺐ ﻗﺎﻝ ‪ :‬ﻭﺩﺍﺑﱠﺔﹰ ﻗﺎﻝ ‪ :‬ﻭﺩﺍﺑّﺔ ﻗﺎﻝ ‪ :‬ﻭﻏﻼﻣﹰﺎ ﻳﺮﻛﹶﺐ ﺍﻟﺪﺍﺑﺔ‬
‫ﻭﻳَﺼﻴﺪ ﻗﺎﻝ ‪ :‬ﻭﻏﻼﻣﹰﺎ ﻗﺎﻝ ‪ :‬ﻭﺟﺎﺭﻳَﺔ ﻗﺎﻝ ‪ :‬ﻭﺟﺎﺭﻳﺔ ﻗﺎﻝ ‪ :‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻛﻠﺐٌ ﻭﻏﻼﻡٌ ﻭﺟﺎﺭﻳَﺔ ﻭﺩﺍﺑّﺔ ﻫﺆﻻﺀ ﻋِﻴﺎﻝ‬
‫ﺐ‬
‫ﺐ ﻋﺎﻣﺮ ﹰﺓ ﻭﻣﺎﹶﺋ ﹶﺔ ﺟﺮﻳ ﹴ‬
‫ﻭﻻﺑﺪﱠ ﻣِﻦ ﺩﺍﺭ ﻗﺎﻝ ‪ :‬ﻭﺩﺍﺭ ﻗﺎﻝ ‪ :‬ﻭﻻﺑﺪﱠ ﳍﺆﻻﺀ ﻣﻦ ﹶﻏﻠﱠ ِﺔ ﺿَﻴﻌﺔ ﻗﺎﻝ ‪ :‬ﺃﻗﻄﻌﻨﺎﻙ ﻣﺎﹶﺋ ﹶﺔ َﺟﺮﹺﻳ ﹴ‬
‫ﻏﺎﻣﺮﺓ ﻗﺎﻝ ‪ :‬ﻭﺃﻱﱡ ﺷﻲﺀ ﺍﻟﻐﺎﻣﺮﺓ ﻗﺎﻝ ‪ :‬ﻟﻴﺲ ﻓﻴﻬﺎ‬

‫ﻧﺒﺎﺕ ﻗﺎﻝ ‪ :‬ﺃﻧَﺎ ﺃﹸﻗﻄِﻌﻚ ﲬﺴَﻤﺎﹶﺋ ِﺔ ﺟﺮﻳﺐ ﻣﻦ ﻓﻴﺎﰲ ﺑﲏ ﺃﺳﺪ ﻏﺎﻣﺮ ﹰﺓ ﻗﺎﻝ ‪ :‬ﻗﺪ ﺟﻌﻠﻨﺎ ﻟﻚ ﺍﳌﺎﺋﺘﲔ ﻋﺎﻣِﺮﺗﲔ ﻛﹸﻠﱠﻬﺎ ﰒﱠ‬
‫ﺖ ﻋﻠﻤﻪ ﺣﻴﻠﺔ ﻓﻮﻗﻊ ﰲ ﺃﺳﺮﻫﺎ (‬ ‫ﻗﺎﻝ ‪ :‬ﺃﺑﻘ َﻲ ﻟﻚ ﺷﻲﺀ ﻗﺎﻝ ‪ :‬ﻧﻌﻢ ﺃﻗﺒﱢﻞ ﻳﺪﻙ ﻗﺎﻝ ‪ :‬ﺃﻣﱠﺎ ﻫﺬﻩ ﻓﺪﻋْﻬﺎ ﻗﺎﻝ ‪ :‬ﻣﺎ ﻣﻨﻌ َ‬
‫ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻦ ﺃﰊ ﻣﺮﱘ ﻗﺎﻝ ‪ :‬ﻛﺎﻥ ﻋﻨﺪﻧﺎ ﺑﺎﳌﺪﻳﻨﺔ ﺭﺟﻞﹲ ﻗﺪ ﻛﺜﹸﺮ ﻋﻠﻴﻪ ﺍﻟﺪﱠﻳﻦ ﺣﺘﱠﻰ ﺗﻮﺍﺭﻯ ﻣﻦ ﻏﺮﻣﺎﺋﻪ ﻭﻟﺰﹺﻡ ﻣﻨﺰﻟﻪ‬
‫ﲑ ﻬﺑﺎ ﺇﱃ‬
‫ﻒ ﺣﺘﱠﻰ ﻭﺻﻞ ﺇﻟﻴﻪ ﻓﻘﺎﻝ ﻟﻪ ‪ :‬ﻣﺎ ﲡﻌ ﹸﻞ ﱄ ﺇ ﹾﻥ ﺃﻧﺎ ﺩﻟﻠﺘﻚ ﻋﻠﻰ ﺣﻴﻠ ٍﺔ ﺗﺼ ُ‬
‫ﻓﺄﺗﺎﻩ ﻏﺮﱘ ﻟﻪ ﻋﻠﻴﻪ ﺷﻲ ﺀٌ ﻳﺴﲑ ﻓﺘﻠﻄﱠ َ‬
‫ﻚ ﺣﻘﱠﻚ ﻭﺃﺯﻳﺪُﻙ ﳑﱠﺎ ﻋﻨﺪﻱ ﳑﱠﺎ ﺗ ﱡﻘ ُﺮ ﺑﻪ ﻋﻴﻨﻚ ﻓﺘﻮ ﺛﱠﻖ ﻣﻨﻪ ﺑﺎﻷﳝﺎﻥ ﻓﻘﺎﻝ‬‫ﺍﻟﻈﻬﻮ ﹺﺭ ﻭﺍﻟﺴﱠﻼﻣ ِﺔ ﻣﻦ ﻏﺮﻣﺎﺋﻚ ﻗﺎﻝ ‪ :‬ﺃﻗﻀِﻴ َ‬
‫ﻀ ْﻊ ﻟﻚ‬
‫ﻂ ﻋﻠﻰ ﺩﻛﹼﺎﻧﻚ ُﺣﺼﺮﹰﺍ ﻭﻳ َ‬ ‫ﺴ ﹾ‬ ‫ﺲ ﺑﺎﺑَﻚ ﻭﻓِﻨﺎﺀَﻙ ﻭﻳﺮ ﺵﱠ ﻭﻳﺒ ُ‬
‫ﻟﻪ ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻏﺪﹰﺍ ﻗ ْﺒ ﹶﻞ ﺍﻟﺼﱠﻼ ِﺓ ﻣ ْﺮ ﺧﺎﺩﻣَﻚ ﻳﻜُﻨ ْ‬
‫ﻣﺘﱠﻜﺄ ﰒﹼ ﺃﻣﻬﹺﻞ ﺣﱴ ﺗﺼﺒَﺢ ﻭ ﳝﺮﱠ ﺍﻟﻨﺎﺱ ﰒﹼ ﲡﻠﺲ ﻭﻛ ﱡﻞ ﻣَﻦ ﳝﺮﱡ ﻋﻠﻴﻚ ﻭﻳﺴﻠﹼﻢ ﺍﻧﺒﺢ ﻟﻪ ﰲ ﻭﺟﻬﻪ ﻭﻻ ﺗﺰﻳ َﺪﻥﱠ ﻋﻠﻰ‬
‫ﺍﻟﻨﱡﺒﺎﺡ ﺃﺣﺪﹰﺍ ﻛﺎﺋﻨﹰﺎ ﻣَﻦ ﻛﺎﻥ ﻭ َﻣ ْﻦ ﻛﻠﹼﻤﻚ ﻣﻦ ﺃﻫﻠِﻚ ﺃﻭ ﺧﺪﻣﻚ ﺃﻭ ﻣﻦ ﻏﲑﻫﻢ ﺃﻭ ﻏﺮ ﹴﱘ ﺃﻭ ﻏﲑﻩ ﺣﺘﱠﻰ ﺗﺼﲑ ﺇﱃ‬
‫ﺢ ﻟﻪ ﻭﺇﻳﱠﺎﻙ ﺃﻥ ﺗَﺰﻳﺪَﻩ ﺃﻭ ﻏﲑَﻩ ﻋﻠﻰ ﺍﻟﻨﱡﺒﺎﺡ ﻓﺈﻥﱠ ﺍﻟﻮﺍﱄﹶ‬
‫ﺍﻟﻮﺍﱄ ﻓﺈﺫﺍ ﻛﻠﱠﻤﻚ ﻓﺎﻧَﺒ ْ‬

‫ﺸﻚﱠ ﺃﻧﱠﻪ ﻗﺪ ﻋﺮَﺽ ﻟﻚ ﻋﺎﺭﺽ ﻣﻦ َﻣﺲﱟ ﻓﻴﺨﻠﱢ َﻲ ﻋﻨﻚ ﻭﻻ ﻳﻐﺮﻱ ﻋﻠﻴﻚ ﻗﺎﻝ ‪ :‬ﻓﻔﻌَﻞ‬ ‫ﺇﺫﺍ ﺃﻳ ﹶﻘ َﻦ ﺃﻥﱠ ﺫﻟﻚ ﻣﻨﻚ ﹺﺟﺪﱞ ﱂ ﻳ ُ‬
‫ﺾ ﺟﲑﺍﻧﻪ ﻓﺴﻠﹼﻢ ﻋﻠﻴﻪ ﻓﻨﺒَﺢ ﰲ ﻭﺟﻬﻪ ﰒ ﻣﺮﱠ ﺁﺧ ُﺮ ﻓﻔﻌﻞ ﻣﺜ ﹶﻞ ﺫﻟﻚ ﺣﺘﱠﻰ ﺗﺴﺎﻣﻊ ﻏﺮﻣﺎﺅﻩ ﻓﺄﺗﺎﻩ ﺑﻌﻀُﻬﻢ‬
‫ﻓﻤﺮﱠ ﺑﻪ ﺑﻌ ُ‬
 ‫ﻓﺴﻠﹼﻢ ﻋﻠﻴﻪ ﻓﻠﻢ ﻳﺰﹺﺩْﻩ ﻋﻠﻰ ﺍﻟﻨﱡﺒﺎﺡ ﰒﱠ ﺁﺧ ُﺮ ﻓﺘﻌ ﻠﱠﻘﻮﺍ ﺑﻪ ﻓﺮﻓﻌﻮﻩ ﺇﱃ ﺍﻟﻮﺍﱄ ﻓﺴﺄﻟﻪ ﺍﻟﻮﺍﱄ ﻓﻠﻢ ﻳﺰﺩْﻩ ﻋﻠﻰ ﺍﻟﻨﱡﺒﺎﺡ ﻓﺮﻓﹶﻌﻪ‬
‫ﻑ‬
‫ﻣﻌﻬﻢ ﺇﱃ ﺍﻟﻘﺎﺿﻲ ﻓﻠﻢ ﻳﺰﺩﻩ ﻋﻠﻰ ﺫﻟﻚ ﻓﺄ َﻣ َﺮ ﲝﺒﺴﻪ ﺃﻳﱠﺎﻣﹰﺎ ﻭﺟﻌ ﹶﻞ ﻋﻠﻴﻪ ﺍﻟﻌﻴﻮﻥ ﻭﻣﻠﹶﻚ ﻧ ﹾﻔﺴَﻪ ﻭﺟ َﻌ ﹶﻞ ﻻ ﻳﻨ ﻄِﻖ ﲝﺮ ٍ‬
‫ﺡ‬
‫ﻑ ﺇﻻﱠ ﺍﻟﻨﺒﺎ َ‬
‫ﺳﻮﻯ ﺍﻟﻨﱡﺒﺎﺡ ﻓﻠﻤﱠﺎ ﺭﺃﻯ ﺍﻟﻘﺎﺿﻲ ﺫﻟﻚ ﺃﻣ َﺮ ﺑﺈﺧﺮﺍﺟﻪ ﻭﻭﺿ َﻊ ﻋﻠﻴﻪ ﺍﻟﻌﻴﻮ ﹶﻥ ﰲ ﻣﻨﺰﻟﻪ ﻭﺟﻌﻞ ﻻ ﻳﻨﻄِﻖ ﲝﺮ ٍ‬
‫ﷲ ﺗﻌﺎﱃ ﰒﱠ ﺇﻥﱠ‬
‫ﻓﻠﻤﺎ ﺗﻘﺮﱠ َﺭ ﺫﻟﻚ ﻋﻨﺪ ﺍﻟﻘﺎﺿﻲ ﺃﻣﺮ ﻏﺮﻣﺎﺀَﻩ ﺑﺎﻟﻜﻒﱢ ﻋﻨﻪ ﻭﻗﺎﻝ ‪ :‬ﻫﺬﺍ ﺭﺟﻞﹲ ﹺﺑ ِﻪ ﹶﻟﻤَﻢ ﻓﻤﻜﺚ ﻣﺎ ﺷﺎﺀ ﺍ ُ‬
‫ﻚ ﻳﺎ ﻓﻼﻥ‬ ‫ﻏﺮﳝَﻪ ﺍﻟﺬﻱ ﻛﺎﻥ ﻋ ﻠﹼﻤﻪ ﺍﳊﻴﻠﺔ ﺃﺗﺎﻩ ﻣﺘﻘﺎﺿﻴﹰﺎ ِﻟﻌِﺪﺗِﻪ ﻓﻠﻤﱠﺎ ﻛﻠﻤﻪ ﺟﻌﻞ ﻻ ﻳﺰﻳﺪ ُﻩ ﻋﻠﻰ ﺍﻟﻨﱡﺒﺎﺡ ﻓﻘﺎﻝ ﹶﻟﻪُ ﻭﻳﹶﻠ َ‬
‫ﻭﻋﻠﻲﱠ ﺃﻳﻀﹰﺎ ﻭﺃﻧﺎ ﻋﻠﱠﻤﺘﻚ ﻫﺬﻩ ﺍﳊﻴﻠﺔ ﻓﺠﻌﻞ ﻻ ﻳﺰﻳﺪُﻩ ﻋﻠﻰ ﺍﻟﻨﱡﺒﺎﺡ ﻓﻠﻤﱠﺎ ﻳﺌﺲ ﻣﻨﻪ ﺍﻧﺼﺮﻑ ﻳﺎﺋﺴﹰﺎ ﳑﺎ ﻳﻄﺎﻟﺒﻪ ﹺﺑ ِﻪ ‪.‬‬
‫ﺍﲢﺎﺩ ﺍﳌﺘﻌﺎﺩﻳﲔ ﰲ ﻭﺟﻪ ﻋﺪﻭﱢﳘﺎ ﺍﳌﺸﺘﺮﻙ ﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻦ ﺳﻠﻤﺔ ﺑﻦ ﺧﻄﹼﺎﺏ ﺍﻷﺯﺩﻱّ ﻗﺎﻝ ‪ :‬ﳌﱠﺎ ﺗﺸﺎﻏﻞ ﻋﺒ ُﺪ ﺍﳌﻠﻚ‬
‫ﺐ ﺑ ﹺﻦ ﺍﻟﺰﱡﺑﲑ ﺍﺟﺘ َﻤ َﻊ ﻭﺟﻮ ُﻩ ﺍﻟﺮﱡﻭﻡ ﺇﱃ ﻣﻠﻜﻬﻢ ﻓﻘﺎﻟﻮﺍ ﻟﻪ ‪ :‬ﻗﺪ ﺃﻣﻜﻨَﺘْﻚ ﺍﻟ ﹸﻔﺮْﺻ ﹸﺔ ﻣﻦ ﺍﻟﻌَﺮﺏ‬
‫ﺑ ُﻦ ﻣﺮْﻭﺍ ﹶﻥ ﲟﺤﺎﺭﺑ ِﺔ ﻣُﺼ َﻌ ﹺ‬
‫ﺑﺘَﺸﺎﻏﹸﻞ ﺑﻌﻀﻬﻢ‬

‫ﺖ ﺣﺎﺟﺘَﻚ ﻓﻼ‬
‫ﺖ ﺫﻟﻚ ﻬﺑﻢ ﻧﻠ َ‬
‫ﻣﻊ ﺑﻌﺾ ﻟﻮﻗﻮﻉ ﺑﺄﺳﻬﻢ ﺑﻴﻨﻬﻢ ﻓﺎﻟﺮﺃﻱُ ﻟﻚ ﺃﻥ ﺗﻐﺰﻭَﻫﻢ ﺇﱃ ﺑﻼﺩﻫﻢ ﻓﺈﻧﱠﻚ ﺇﻥ ﻓﻌﻠ َ‬
‫ﺏ ﺍﻟﱵ ﺑﻴﻨﻬﻢ ﻓﻴﺠﺘﻤﻌﻮﺍ ﻋﻠﻴﻚ ﻓﻨﻬﺎﻫﻢ ﻋﻦ ﺫﻟﻚ ﻭﺧﻄﱠﺄ ﺭﺃﻳَﻬﻢ ﻓﺄﺑﻮﺍ ﻋﻠﻴﻪ ﺇﻻﹼ ﺃﻥ ﻳﻐﺰُﻭﺍ‬ ‫ﺗ َﺪﻋْﻬﻢ ﺣﺘﱠﻰ ﺗﻨﻘﻀ َﻲ ﺍﳊﺮ ُ‬
‫ﺐ ﻓﺨ ﻼﱠﻩ ﻓﻠﻤﺎ‬‫ﲔ ﻓﺤﺮﱠﺵ ﺑﻴﻨﻬﻤﺎ ﻓﺎﻗﺘﺘﻼ ﻗﺘﺎ ﹰﻻ ﺷﺪﻳﺪﹰﺍ ﰒﱠ ﺩﻋﺎ ﺑﺜﻌﻠ ﹴ‬
‫ﺏ ﰲ ﺑﻼﺩﻫﻢ ﻓﻠﻤﱠﺎ ﺭﺃﻯ ﺫﻟﻚ ﻣﻨﻬﻢ ﺃ َﻣ َﺮ ﺑﻜﻠَﺒ ﹺ‬ ‫ﺍﻟﻌﺮ َ‬
‫ﺐ ﺗﺮﻛﺎ ﻣﺎ (‬
‫ﺭﺃﻯ ﺍﻟﻜﻠﺒﺎﻥ ﺍﻟﺜﻌﻠ َ‬
‫ﺏ ﺗﻘﺘﺘﻞﹸ ﺑﻴﻨﻬﺎ ﻓﺈﺫﺍ ﺭﺃﻭﻧﺎ ﺗﺮﻛﻮﺍ ﺫﻟﻚ‬
‫ﻛﺎﻧﺎ ﻓﻴﻪ ﻭﺃﻗﺒﻼ ﻋﻠﻴﻪ ﺣﺘﱠﻰ ﻗﺘﻼﻩ ﻓﻘﺎﻝ ﻣﻠﻚ ﺍﻟﺮﻭﻡ ‪ :‬ﻛﻴﻒ ﺗﺮﻭﻥ ﻫﻜﺬﺍ ﺍﻟﻌﺮ ُ‬
‫ﻭﺍﺟﺘﻤﻌﻮﺍ ﻋﻠﻴﻨﺎ ﻓﻌﺮَﻓﻮﺍ ﺻﺪﻗﻪ ﻭﺭﺟَﻌﻮﺍ ﻋﻦ ﺭﺃﻳﻬﻢ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﻗﺎﻝ ﺍﳌﻐﲑ ﹸﺓ ﻟﺮﺟ ﹴﻞ ﺧﺎﺻﻢ ﺇﻟﻴﻪ ﺻﺪﻳﻘﹰﺎ ﻟﻪ ﻭﻛﺎﻥ ﺍﻟﺼﺪﻳ ُﻖ ﺗﻮﻋﱠﺪَﻩ ﺑﺼﺪﺍﻗﺔ ﺍﳌﻐﲑﺓ ﻓﺄﻋﻠﻤﻪ ﺍﻟﺮﺟ ﹸﻞ ﺫﻟﻚ ﻭﻗﺎﻝ ‪:‬‬
‫ﺇﻥﱠ ﻫﺬﺍ ﻳﺘﻮﻋﱠﺪَﱐ ﲟﻌﺮﻓﺘﻚ ﺇﻳﱠﺎﻩ ﻭﺯﻋﻢ ﺃﻧﱠﻬﺎ ﺗﻨﻔﻌﻪ ﻋﻨﺪَﻙ ﻗﺎﻝ ‪ :‬ﺃ َﺟ ﹾﻞ ﺇﻧﱠﻬﺎ ﻭﺍﷲ ﻟﺘﻨﻔﹶﻊ ﻭﺇﻧﱠﻬﺎ ﻟﺘﻨﻔﹶﻊُ ﻋﻨﺪ ﺍﻟﻜﻠﺐ ﺍﻟﻌﻘﻮﺭ‬
‫‪.‬‬
‫ﻒ ﻭﺍﺣﺪﹰﺍ‬
‫ﺐ ﺍﻟﻌﻘﻮﺭُ ﻛﺬﻟﻚ ﻓﻤﺎ ﻇﻨﱡﻚ ﺑﻐﲑﻩ ﻭﺃﻧﺖ ﻻ ﺗﺼﻴﺐ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣَﻦ ﺗﻨﻔﻊ ﻋﻨﺪﻩ ﺍﳌﻌﺮﻓ ﹸﺔ ﻣﻦ ﺃﻟ ٍ‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻜﻠ ُ‬
‫ﻼ ﻭﻧَﺎﺋِﻤﹰﺎ ﻭﻳﻘﻈﺎﻥ ﻭﻻ‬
‫‪ .‬ﻭﻫﺬﺍ ﺍﻟﻜﺮ ُﻡ ﰲ ﺍﻟﻜﻼﺏ ﻋﺎﻡﱞ ﻭﺍﻟﻜﻠﺐُ ﳛﺮُﺱ ﺭﺑﱠﻪ ﻭﳛﻤﻲ ﺣﺮﳝﻪ ﺷﺎﻫﺪﹰﺍ ﻭﻏﺎﺋﺒﹰﺎ ﻭﺫﺍﻛﺮﹰﺍ ﻭﻏﺎﻓ ﹰ‬
‫ﻳﻘﺼﱢﺮ ﻋﻦ ﺫﻟﻚ ﻭﺇﻥ ﺟﻔﹶﻮﻩ ﻭﻻ ﳜﺬﹸﳍﻢ ﻭﺇﻥ ﺧﺬﹶﻟﻮﻩ ‪.‬‬

‫ﻧﻮﻡ ﺍﻟﻜﻠﺐ‬

‫ﺖ ﺣﺎﺟﺘﻬﻢ ﺇﱃ ﺍﻟﻨﻮﻡ ﻭﺇﻧﱠﻤﺎ ﻧﻮﻣﻪ ﻬﻧﺎﺭﹰﺍ ﻋﻨﺪ ﺍﺳﺘﻐﻨﺎﺋِﻬﻢ ﻋﻦ ﺣﺮﺍﺳ ٍﺔ ﰒﱠ ﻻ ﻳﻨﺎﻡ ﺇﻻﱠ‬
‫ﻭﺍﻟﻜﻠﺐُ ﺃﻳ ﹶﻘﻆﹸ ﺍﳊﻴﻮﺍﻥ ﻋﻴﻨﺎﹰ ﰲ ﻭﻗ ِ‬
‫ﻼ‬
‫ﺐ ﻣﺎ ﻳﻜﻮﻡ ﺍﻟﻨّﻮ ُﻡ ﻋﻠﻴﻪ ﻭﺃﺷﺪﱡ ﻣﺎﻳﻜﻮﻥ ﺇﺳﻜﺎﺭﹰﺍ ﻟﻪ ﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﻛﻤﺎ ﻗﺎﻝ ﺭﺅﺑﺔ ‪ :‬ﻻﻗﻴﺖ َﻣ ﹾﻄ ﹰ‬ ‫ﻏِﺮﺍﺭﹰﺍ ﻭﺇﻻﱠ ِﻏﺸَﺎﺷﹰﺎ ﻭﺃﻏﻠ ُ‬
‫ﺢ ﻋﻴﻨَﻪ ﺑﻘﺪْﺭ ﻣﺎ ﻳﻜﻔﻴﻪ‬
‫ﺐ ﻳﻌﲏ ﺑﺬﻟﻚ ﺍﻟ ﹶﻘ ْﺮ َﻣﻄﹶﺔ ﰲ ﺍﳌﻮﺍﻋﻴﺪ ﻭﻛﺬﻟﻚ ﻓﺈﻧﱠﻪ ﺃ ْﻧ َﻮﻡُ ﻣﺎﻳﻜﻮ ﹸﻥ ﺃ ﹾﻥ ﻳﻔﺘ َ‬ ‫ﺱ ﺍﻟ ﹶﻜ ﹾﻠ ﹺ‬
‫ﻛﻨُﻌﺎ ﹺ‬

‫ﻗﻮﻝ ﺭﺟﻞ ﻣﻦ ﺍﻟﻌﺮﺏ ﰲ ﺍﳉﻤﺎﻝ ﻭﻗﻴ ﹶﻞ ﻟﺮﺟُﻞ ﻣﻦ ﺍﻟﻌﺮﺏ ‪ :‬ﻣﺎ ﺍﳉﻤﺎﻝ ﻓﻘﺎﻝ ‪ :‬ﻏﹸﺆﻭﺭ ﺍﻟﻌﻴﻨَﲔ ﻭﺇﺷﺮﺍﻑ ﺍﳊﺎﺟﺒﲔ‬
‫ﻭ ُﺭﺣْﺐ ﺍﻷﺷﺪﺍﻕ ﻭُﺑ ْﻌ ُﺪ ﺍﻟﺼﻮﺕ ‪.‬‬

‫ﻋﻼﺝ ﺍﻟﻜﻠﺐ ﻭﺍﺣﺘﻤﺎﻟﻪ‬

 ‫ﻫﺬﺍ ﻣﻊ ﻗﻠﺔ ﺍﻟﺴﺂﻣﺔ ﻭﺍﻟﺼﱠﺒْﺮﹺ ﻋﻠﻰ ﺍﳉﻔﻮﺓ ﻭﺍﺣﺘﻤﺎ ﹺﻝ ﺍﳉﺮﺍﺣﺎﺕ ﺍﻟﺸﱢﺪﺍﺩ ﻭﺟﻮﺍﺋﻒ ﺍﻟﻄﻌﺎﻥ ﻭﻧﻮﺍِﻓ ِﺬ ﺍﻟﺴﻬﺎﻡ ﻭﺇﺫﺍ ﻧﺎﻟﻪ‬
‫ﺫﻟﻚ ﱂ َﻳ َﺰ ﹾﻝ ﻳﻨﻈﱢﻔﻪ ﺑﺮﻳﻘﻪ ﳌﻌﺮﻓﺘﻪ ﺑﺄﻥﱠ ﺫﻟﻚ ﻫﻮ ﺩﻭﺍﺅﻩ ﺣﺘﱠﻰ ﻳﱪﺃ ﻻ ﳛﺘﺎﺝ ﺇﱃ ﻃﺒﻴﺐ ﻭﻻ ﺇﱃ ِﻣ ﺮْﻫﻢ ﻭﻻ ﺇﱃ ﻋﻼﺝ ‪.‬‬

‫ﻃﻮﻝ ﺫﻣﺎﺀ ﺍﻟﻀﺐ ﻭﺍﻟﻜﻠﺐ ﻭﺍﻷﻓﻌﻰ‬

‫ﺐ ﰲ ﺫﻟﻚ ﻣﻨﻪ ﻭﺇﻧﱠﻤﺎ ﻋﺠﺒﻮﺍ ﻣﻦ ﺍﻟﻀﱠﺐﱢ ﻷﻧﱠﻪ َﻳ ْﻐﺒُﺮ ﻟﻴﻠﺘﻪ‬

‫ﻭﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ‪ :‬ﺍﻟﻀﺐﱡ ﺃﻃﻮ ﹸﻝ ﺷﻲ ٍﺀ ﹶﺫﻣَﺎﺀ ﻭﺍﻟﻜﻠﺐُ ﺃﻋﺠ ُ‬
‫ﻣﺬﺑﻮﺣﹰﺎ ﻣﻔ ﹺﺮﻱﱠ ﺍﻷﻭﺩﺍﺝ ﺳﺎﻛ َﻦ ﺍﳊﺮﻛﺔ ﺣﺘﱠﻰ ﺇﺫﺍ ﻗﺮﱢﺏ ﻣﻦ ﺍﻟﻨﺎﺭ ﲢﺮّﻙ ﻛﺄﻧﱠﻬﻢ ﻳﻈﻨﱡﻮﻥ ﺃﻧﱠﻪ ﻗﺪ ﻛﺎﻥ ﺣﻴﹰﺎ ﻭﺇﻥ ﻛﺎﻥ ﰲ‬
‫ﺍﻟﻌﲔ ﻣﻴّﺘﺎﹰ ﻭﺍﻷﻓﻌَﻰ ﺗﺒﻘﻰ ﺃﻳﱠﺎﻣﹰﺎ ﺗﺘﺤﺮﱠﻙ‬

‫ﳉﺰُﺭ ﲣﺘﻠﺞ ﻭﻫﻲ ﻋﻠﻰ‬

‫ﺤ ُﻢ ﺍﻟﺒﻘﺮ ﻭﺍ ﹸ‬
‫ﻣﺎ ﻳﻌﺘﺮﻳﻪ ﺍﻻﺧﺘﻼﺝ ﺑﻌﺪ ﺍﳌﻮﺕ ﻓﺄﻣﱠﺎ ﺍﻟﺬﻱ ﻳﻌﺘﺮﻳﻪ ﺍﻻﺧﺘﻼﺝ ﺑﻌﺪ ﺟُﻤﻮﺩﻩ ﻟﻴﻠ ﹰﺔ ﻓﻠ ْ‬
‫ﺍﳌﻌﺎﻟﻴﻖ‬

‫ﺣﻴﺎﺓ ﺍﻟﻜﻠﺐ ﻣﻊ ﺍﳉﺮﺍﺡ ﺍﻟﺸﺪﻳﺪﺓ‬

‫ﺐ ﻭﺍﳋﻨﺰﻳﺮُ ﻭﺍﳋﹸ ْﻨﻔﹶﺴﺎﺀ ‪.‬‬

‫ﻗﺎﻝ ‪ :‬ﻭﺍﻟﻜﻠﺐ ﺃﺷﺪّ ﺍﻷﺷﻴﺎ ِﺀ ﺍﻟﱵ ﺗﻌﻴﺶ ﻋﻠﻰ ﺍﳉﺮﺍﺡ ﺍﻟﱵ ﻻ ﻳﻌﻴﺶ ﻋﻠﻴﻬﺎ ﺷﻲﺀ ﺇﻻ ﺍﻟﻜﻠ ُ‬
‫) ﻗﻮﺓ ﻓﻚّ ﺍﻟﻜﻠﺐ ﻭﺃﻧﻴﺎﺑﻪ ( ﻭﺍﻟﻜﻠﺐُ ﺃﺷﺪﱡ ﺍﻷﺷﻴﺎﺀ ﹶﻓﻜﹼﹰﺎ ﻭﺃﺭْﻫﻔﻬﺎ ﻧﺎﺑﹰﺎ ﻭﺃﻃَﻴﺒُﻬﺎ ﻓﻤﹰﺎ ﻭﺃﻛﺜﺮﻫﺎ ﺭﻳﻘﹰﺎ ﻳُﺮﻣَﻰ ﺑﺎﻟﻌﻈﻢ‬
‫ﺍﳌ ْﺪﻣَﺞ ﻓﻴﻌﻠﻢ ﺑﺎﻟﻐﺮﻳﺰﺓ ﺃﻧﱠﻪ ﺇﻥ ﻋﻀﱠﻪ ﺭ ﺿّﻪ ﻭﺇﻥ ﺑﻠﻌَﻪ ﺍﺳﺘﻤﺮﺃﻩ ‪.‬‬

‫ﺇﻟﻒ ﺍﻟﻜﻠﺐ ﻭﻏﲑﻩ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻟﻺﻧﺴﺎﻥ‬

‫ﻒ ﻭﺍﳊﻤﺎ َﻡ ﻭﺍﻟﺴﻨﺎﻧﲑ ﺑﻞ ﻳﺰﻳﺪ ﻋﻠﻰ ﺫﻟﻚ ﰲ ﺑﺎﺏ‬

‫ﲑ ﻭﺍﳋﻄﺎﻃﻴ َ‬
‫ﻭﻫﻮ ﺃﻟﻮﻑٌ ﻟﻠﻨﺎﺱ ﻣﺸﺎﺭﻙٌ ﻣﻦ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﺍﻟﻌﺼﺎﻓ َ‬
‫ﳋﻄﱠﺎﻑ‬
‫ﱐ ﻭﺣﺸﻲﱞ ﻭﻣﻨﻪ ﻣﺎ ﻫﻮ ﺁﻟﻒٌ ﺃﻫﻠﻲ ﻭﺍ ﹸ‬
‫ﺍﳋﺎﺹﱢ ﻭﰲ ﺑﺎﺏ ﺍﻟﻌﺎﻡﱢ ﻓﺄﻣﱠﺎ ﺑﺎﺏ ﺍﳋﺎ ﺹﱢ ﻓﺈﻥ ﻣﻦ ﺍﳊﻤﺎﻡ ﻣﺎ ﻫﻮ ﻃﹸﻮﺭﺍ ﱞ‬
‫ﺚ ﻻ ﺗﻨﺎﻟﻪ ﺃﻳﺪﻳﻬﻢ ﻓﻬﻮ ﻣﻘﺴﻮﻡٌ‬
‫ﻣﻦ ﺍﻟﻘﻮﺍﻃﻊ ﻏﲑ ﺍﻷﻭﺍﺑﺪ ﺇﺫﺍ ﻗﻄﻊ ﺇﱃ ﺍﻹﻧﺲ ﱂ َﻳ ْﺒ ﹺﻦ ﺑﻴﺘَﻪ ﺇﻻﱠ ﰲ ﺃﺑﻌ ِﺪ ﺍﳌﻮﺍﺿﻊ ﻣﻦ ﺣﻴ ﹸ‬
‫ﺚ ﲤﺘﻨﻊ ﻣﻨﻬﻢ ﰲ ﺃﻧﻔﺴﻬﺎ ﻭﺍﻟﻜﻼﺏ‬ ‫ﻋﻠﻰ ﺑﻼﺩﻩ ﻭﺑﻼ ِﺩ ﻣﻦ ﺍﺿﻄﺮﱠﺗﻪ ﺇﻟﻴﻪ ﺍﳊﺎﺟﺔ ﻭﺍﻟﻌﺼﺎﻓﲑ ﺗﻜﻮﻥ ﰲ ﺍﻟﻘﺮﺏ ﺣﻴ ﹸ‬
‫ﳐﺎﻟﻄﺔﹲ ﳍﺎ ﻣﻼﺑﹺﺴﺔ ﻟﻴﺲ ﻣﻨﻬﺎ ﻭﺣﺸﻲّ ﻭﻛﻠﱡﻬﺎ ﺃﻫﻠﻲ ﻭﻟﻴﺲ ﻣﻦ ﺍﻟﻘﻮﺍﻃﻊ ﻭﻻ ﻣﻦ ﺍﻷﻭﺍﺑﺪ ﻣﺎ ﻳﻜﻮﻥ ﺁﻧﺲ ﺑﺎﻟﻨﺎﺱ ﻣﻦ‬
‫ﻕ ﺇﻟﻒ ﺍﻹﻧﺴﺎﻥ ﺍﻷﻟﻮﻑ ﻭﻫﻮ ﰲ ﺍﻟﻜﻠﺐ ﺃﻏ َﺮﺏُ ﻣﻨﻪ ﰲ ﺍﳊﻤﺎﻡ ﻭﺍﻟﻌﺼﻔﻮﺭ ﻷﻧﱠﻪ ﺳﺒﻊ‬‫ﻒ ﺍﻟﻜﻠﺐ ﻓﻮ َ‬
‫ﻛﺜﲑ ﻭﻋﻠﻰ ﺃﻥﹼ ﺇﻟ َ‬
‫ﺵ ﻭﳝﻨﻊ ﲨﻴ َﻊ‬
‫ﻭﺍﳊﻤﺎﻡ ﻬﺑﻴﻤﺔ ﻭﺍﻟﺴﺒﻊ ﺑﺎﻟﺴﺒﺎﻉ ﺃﺷﺒﻪ ﻓﺘﺮﻛﹶﻬﺎ ﻭﱂ ﻳﻨﺎﺳﺒﻬﺎ ﻭﺭﻏِﺐ ﻋﻨﻬﺎ ﻭﻛﻴﻒ ﻭﻫﻮ ﻳﺼﻴﺪ ﺍﻟﻮُﺣﻮ َ‬
‫ﲪﺪُ ﻟﻪ‬
‫ﺍﻟﺴﱢﺒﺎﻉ ﻣﻦ ﺍﻹﻓﺴﺎﺩ ﻓﺬﻟﻚ ﺃ َ‬

‫ﺐ ﻛﻠﺒﹰﺎ ﻣﺎ ﺩﺍﻡ‬
‫ﺏ ﺩِﻧﻴﱠ ﹰﺔ ﻭﹸﻗﺼْﺮ ﹰﺓ ﻭﻻ ﺗﺮﺍﻩ ﻳﻼﻋ ُ‬
‫ﺲ ﺑﺎﻟﻨﱠﺎﺱ ﻣﻨﻪ ﺑﺎﻟﻜﻼ ﹺ‬
‫ﲑ ﻣﻦ ﺣﺎﻻﺗﻪ ﺁَﻧ َ‬
‫ﲑ ﰲ ﻛﺜ ﹴ‬
‫ﻭﺃﻭ َﺟﺐُ ﻟﺸﻜﺮﻩ ﰒﱠ ﻳﺼ ُ‬
‫ﳋﻄﱠﺎﻑ ﻭﺍﳊﻤﺎﻡ ﻭﺍﻟﻌﺼﻔﻮﺭ‬ ‫ﺽ ﻬﺑﺬﻩ ﺍﻟﻘﺮﺍﺑﺔ ﻭﻫﺬﻩ ﺍﳌﺸﺎﻛﻠﺔ ﻭﲟﻘﺪﺍﺭ ﻣﺎ ﻋﻠﻴﻪ ﻣﻦ ﻃﺒﺎﻉ ﺍ ﹸ‬ ‫ﺇﻧﺴﺎﻥﹲ ﻳﻼﻋﺒﻪ ﰒﱠ ﱂ ﻳ ْﺮ َ‬
‫ﻭﲟﻘﺪﺍﺭ ﻣﺎ ﻓﻀﱠﻠﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﹺﺑ ِﻪ ﻣﻦ ﺍﻷُﻧﺲ ﺣﺘﱠﻰ ﺻﺎﺭ ﺇﱃ ﻏﺎﻳ ِﺔ ﺍﳌﻨﺎﻓﻊ ُﺳﻠﱠﻤﹰﺎ ﻭﺇﱃ ﺃﻛﺜﺮ ﺍﳌﺮﺍﻓﻖ ‪.‬‬

‫ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﻟﻜﻼﺏ‬
 ‫ﱪ ﻛﺎﻥ ﺃﺣﺐﱠ ﺇﻟﻴﻪ ﻭﻻ ﺑﺪﱠ ﻷﻗﺎﻃﻴﻊ ﺍﳌﻮﺍﺷﻲ ﻣﻦ‬ ‫ﺱ ﺃﻣﻮﺍﳍﻢ ُﺑﺪﱞ ﻣﻦ ﻛﻠﺐ ﻭﻛﻠﱠﻤﺎ ﻛﺎﻥ ﺃﻛ َ‬
‫ﻭﻟﻴﺲ ﳊﺎﺭﺱ ﺍﻟﻨﺎﺱ ﻭﳊﺎﺭ ﹺ‬
‫ﺏ ﺍﻟﺼّﻴﺪ ﺣﺘﱠﻰ ﻛﺎﻥ ﺃﻛﺜ ُﺮ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻋِﻴﺎ ﹰﻻ ﻋﻠﻰ ﻛﻞﱢ ﻛﻠﺐ‬
‫ﺍﻟﻜﻼﺏ ﻭﺇﻻﱠ ﻓﺈﻧّﻬﺎ ﻬﻧﺐ ﻟﻠﺬﺋﺎﺏ ﻭﻟﻐﲑ ﺍﻟﺬﺋﺎﺏ ﰒﹼ ﻛﻼ ﹺ‬
‫ﻣﻘﻠﺪﺍﺕ ﺍﻷﻧﺴﺎﻥ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻭﻗﺪ ﺻﺎﺭ ﺍﻟﻴﻮ َﻡ ﻋﻨ َﺪ ﺍﻟﻜﻠﺐ ﻣﻦ ﺍﳊﻜﺎﻳﺎﺕ ﻭﻗﹶﺒﻮﻝ ﺍﻟﺘﻠﻘﲔ ﻭﺣُﺴْﻦ ﺍﻟﺘﺼﺮﻳﻒ ﰲ‬
‫ﺃﺻﻨﺎﻑ ﺍﻟﻠﱠﻌِﺐ ﻭﰲ ﻓﻄﻦ ﺍﳊﻜﺎﻳﺎﺕ ﻣﺎ ﻟﻴﺲ‬

‫ﰲ ﺍﳉﻮﺍﺭﺡ ﺍﳌﺬﻟﻠﺔ ﻟﺬﻟﻚ ﺍﳌﺼﺮﻓﺔ ﻓﻴﻪ ﻭ ﻣﺎ ﻟﻴﺲ ﻋﻨﺪ ﺍﻟﺪﺏ ﻭﺍﻟﻘﺮﺩ ﻭﺍﻟﻔﻴﻞ ﻭﺍﻟﻐَﻨَﻢ ﺍﳌﻜﱢﻴﱠﺔ ﻭﺍﻟﺒَﺒﻐَﺎﺀ ) ﺍﻟﻜﻠﺐ ﺍﻟﺰﱢﻳﲏّ‬
‫ﺿﺒﱠ ﹶﺔ ﻛﻠﺐ ﺯﻳﲏﱞ‬
‫ﺕ ﻛﺜﲑ ﹰﺓ ﻣﻦ ﺍﻟﻠﱠﻴْﻞ ﻓﻼ ﻳﺘﺤﺮﱠﻙ ﻭﻗﺪ ﻛﺎﻥ ﰲ ﺑﲏ َ‬ ‫( ﻭﺍﻟﻜﻠﺐ ﺍﻟﺰﱢﻳﲏّ ﺍﻟﺼﱢﻴﲏّ ﻳُﺴﺮَﺝ ﻋﻠﻰ ﺭﺃﺳﻪ ﺳﺎﻋﺎ ٍ‬
‫ﺴﺮَﺟ ﹸﺔ ﻋﻠﻰ ﺭﺃﺳﻪ ﻓﻼ ﳝﻴﻞ‬
‫ﻀ َﻌ ِﺔ ﳊﻢ ﻭﺍِﳌ ْ‬
‫ﺻﻴﲏّ ﻳُﺴﺮَﺝ ﻋﻠﻰ ﺭﺃﺳﻪ ﻓﻼ ﻳﻨﺒﹺﺾ ﻓﻴﻪ ﻧﺎﺑﹺﺾ ﻭﻳﺪﻋﻮﻧﻪ ﺑﺎﲰﻪ ﻭﻳُﺮﻣﻰ ﺇﻟﻴﻪ ﺑﹺﺒ ْ‬
‫ﻭﻻ ﻳﺘﺤﺮﱠﻙ ﺣﺘﱠﻰ ﻳﻜﻮ ﹶﻥ ﺍﻟﻘﻮ ُﻡ ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﺄﺧﺬﻭﻥ ﺍﳌﺼﺒﺎﺡ ﻣﻦ ﺭﺃﺳﻪ ﻓﺈﺫﺍ ﺯﺍﻳَﻞ ﺭﺃﺳَﻪ ﻭﺛﹶﺐ ﻋﻠﻰ ﺍﻟﻠﺤﻢ ﻓﺄﻛﻠﻪ ُﺩﺭﱢﺏ‬
‫ﻓ َﺪﺭﹺﺏ ﻭﹸﺛﻘﱢﻒ ﹶﻓﹶﺜ ِﻘ ﻒ ﻭﹸﺃﺩﱢﺏ ﻓ ﹶﻘﺒﹺﻞ ﻭﺗﻌ ﻠﱠﻖ ﰲ ﺭﻗﺒﺘﻪ ﺍﻟﺰﻧْﺒﻠﺔ ﻭﺍﻟﺪﱠﻭْﺧَﻠﹼﺔ ﻭﺗﻮﺿﻊ ﻓﻴﻬﺎ ﺭُﻗﻌﺔ ﰒ ﳝﻀﻲ ﺇﱃ ﺍﻟﺒﻘﱠﺎﻝ ﻭﳚﻲﺀ‬
‫ﺑﺎﳊﻮﺍﺋﺞ ‪.‬‬

‫ﺗﻌﻠﻴﻢ ﺍﻟﻜﻠﺐ ﻭﺍﻟﻘﺮﺩ‬

‫ﺐ ﺍﻟﺮﱡﺑﱠﺎﺡ ِﻣ ْﻦ ﰒﱠ ﻳﺴﺘﺨ ﹺﺮﺝُ ﻓﻴﻤﺎ ﺑﲔ ﺍﻟﻜﻠﹾﺐ ﻭﺍﻟﻘِﺮﺩ ﺿُﺮﻭﺑﹰﺎ ﻣﻦ ﺍﻟﻌﻤَﻞ ﻭﺃﺷﻜﺎ ﹰﻻ ﻣﻦ ﺍﻟﻔِﻄﹶﻦ‬
‫ﰒﱠ ﺻﺎﺭ ﺍﻟ ﹶﻘﺮﱠﺍ ُﺩ ﻭﺻﺎﺣ ُ‬
‫ﺣﺘﱠﻰ ﺻﺎﺭﻭﺍ ﻳﻄﺤﻨﻮﻥ‬

‫ﻋﻠﻴﻪ ﻓﺈﺫﺍ ﻓﺮﻍ ﻣﻦ ﻃﺤﻨﻪ ﻣﻀَﻮﺍ ﺑﻪ ﺇﱃ ﺍﳌﹸﺘ َﻤﻌﱠﻚ ﻓﻴُﻤﻌﱠﻚ ﻛﻤﺎ ﻳُﻤﻌﱠﻚ ﲪﺎﺭ ﺍﹸﳌﻜﹶﺎﺭﹺﻱ ﻭﺑﻐ ﹸﻞ ﺍﻟﻄ ﺤﱠﺎﻥ ﻭﻗﺮﺍﺑﺔﹲ ﺃﺧﺮﻯ ﺑﻴﻨﻪ‬
‫ﺐ ﻭﺍﻹﻧﺴﺎﻥ ‪.‬‬ ‫ﻭﺑﲔ ﺍﻹﻧﺴﺎﻥ ‪ :‬ﺃﻧّﻪ ﻟﻴﺲ ﺷﻲﺀٌ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻟﺬﻛﺮﻩ ﺣ ﺠْﻢٌ ﺑﺎ ٍﺩ ﺇﻻ ﺍﻟﻜﻠ ُ‬
‫ﺢ ﻣﻦ ﺣﻴّﺔ ﻭﻻ ﻳﺘﻌ ﻠﱠﻖ ﹺﺑ ِﻪ ﰲ ﺫﻟﻚ ﺍﻟﺜﱠﻮﺭ ﻭﺫﻟﻚ ﻓﻀﻴﻠﺔﹲ ﻟﻪ‬
‫ﻣﺎ ﻳﺴﺒﺢ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻭﻣﺎ ﻻ ﻳﺴﺒﺢ ﻭﺍﻟﻜﻠﺐُ ﺑﻌﺪ ﻫﺬﺍ ﺃﺳﺒ ُ‬
‫ﻋﻠﻰ ﺍﻟﻘِﺮﺩ ﻣ َﻊ ﻛﺜﺮ ِﺓ ِﻓﻄﹶﻦ ﺍﻟ ِﻘﺮْﺩ ﻭﺗﺸﺒﱡﻬ ِﻪ ﺑﺎﻹﻧﺴﺎﻥ ﻷﻥﹼ ﻛﻞﱠ ﺣﻴﻮﺍ ٍﻥ ﰲ ﺍﻷﺭﺽ ﻓﺈﻧﱠﻪ ﺇﺫﺍ ﺃﻟﻘﻲ ﰲ ﺍﳌﺎﺀ ﺍﻟ َﻐﻤْﺮ ﺳﺒﺢ ﺇﻻﹼ‬
‫ﺍﻟﻘﺮ َﺩ ﻭﺍﻟﻔﺮ ﺱَ ﺍﻷﻋﺴَﺮ ﻭﺍﻟﻜﻠﺐ ﺃﺳﺒﺤُﻬﺎ ﻛﻠﱢﻬﺎ ﺣﺘّﻰ ﺇﻧّﻪ ﻟﻴُ ﹶﻘﺪﱠﻡ ﰲ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﺒﻘﺮﺓ ﻭﺍﳊﻴﱠﺔ ‪.‬‬

‫ﺃﻋﺠﻮﺑﺔ ﰲ ﺍﻟﻜﻼﺏ ﻣﻦ ﺍﻷﻋﺎﺟﻴﺐ‬

‫ﺏ‬
‫ﻭﰲ ﻃﺒﺎﻉ ﺃﺭﺣﺎ ﹺﻡ ﺍﻟﻜﻼﺏ ﺃﹸﻋﺠﻮﺑَﺔ ﻷﻧﱠﻬﺎ ﺗَﻠﻘﹶﺢ ﻣﻦ ﺃﺟﻨﺎﺱ ﻏﲑ ﺍﻟﻜﻼﺏ ﻭﻳُﻠﻘﺤﻬﺎ ﻛﻤﺎ ﻳﻠﻘﺢ ﻣﻨﻬﺎ ﻭﺗﻠﻘﺢ ﻣﻦ ﻛﻼ ﹴ‬
‫ﺐ ﻭﻣﻦ ﻣﺮ ٍﺓ ﻭﺍﺣﺪﺓ ﻛﻤﺎ ﲤﺘﻠﺊ ﻣﻦ ﻋﺪﱠﺓ‬
‫ﳐﺘﻠﻔﺔ ﺍﻷﻟﻮﺍﻥ ﻓﹶﺘﺆﺩﱢﻱ َﺷﺒَﻪ ﻛﻞﱢ ﻛﻠﺐ ﻭﲤﺘﻠﺊ ﺃﺭﺣﺎﻣُﻬﺎ ﺃﺟﺮﺍ ًﺀ ﻣﻦ ﺳِﻔﺎﺩ ﻛﻠ ﹴ‬
‫ﺐ ﻭﺍﺣﺪ ﻭﻟﻴﺴﺖ ﻫﺬﻩ ﺍﻟﻔﻀﻴﻠﺔ ﺇﻻﹼ ﻷَﺭﺣﺎﻡ ﺍﻟﻜﻼﺏ ‪.‬‬
‫ﺏ ﻭﻣﻦ ﻛﻠ ﹴ‬
‫ﻛﻼ ﹴ‬

‫ﻓﺨﺮ ﻗﺒﻴﻠﺘﲔ ﺯﳒﻴﺘﲔ ﻗﺎﻟﻮﺍ ‪ :‬ﻭﺍﻟﺰﱢﻧﺞ ﺻِﻨﻔﺎﻥ ﻗﺒﻴﻠﺔ ﺯﳒﻴﱠﺔ ﻓﻮﻕ ﻗﺒﻴﻠﺔ ﻭﳘﺎ ﺻِﻨﻔﺎﻥ ‪ :‬ﺍﻟﻨﻤﻞ ﻭﺍﻟﻜﻼﺏ ﻓﻘﺒﻴﻠﺔﹲ ﻫﻢ‬
‫ﺍﻟﻜﻼﺏ ﻭﻗﺒﻴﻠﺔﹲ ﻫﻢ ﺍﻟﻨﻤﻞ ﻓﺨﺮ ﻫﺆﻻﺀ ﺑﺎﻟﻜﺜﺮﺓ ﻭﻓﺨﺮ ﻫﺆﻻﺀ ﺑﺎﻟﺸﺪﱠﺓ ﻭﻫﺬﺍﻥ ﺍﻻﲰﺎﻥ ُﻫﻤَﺎ ﻣﺎ ﺍﺧﺘﺎﺭَﺍﳘﺎ ﻷﻧﻔﺴِﻬﻤﺎ‬
‫ﻭﱂ ﻳُﻜﺮَﻫﺎ ﻋﻠﻴﻬﻤﺎ ‪.‬‬

‫ﺣﺪﻳﺚ ﺃﻛﻠﻚ ﻛﻠﺐ ﺍﷲ‬

 ‫ﺐ ﺍﷲ ﻓﺄﻛﻠﻪ ﺍﻷﺳﺪ ﻓﻮﺍﺣﺪﺓﹲ ‪ :‬ﻗﺪ‬ ‫ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ﺇﻥﹼ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﻟﻌُﺘْﺒﺔ ﺑﻦ ﺃﰊ ﳍﹶﺐ ‪ :‬ﺃﻛﻠﻚ ﻛﻠ ُ‬
‫ﺐ ﺍﷲ ﻭﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺃﻥﹼ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻻ ﻳُﻀﺎﻑ ﺇﻟﻴﻪ ﺇﻻﱠ ﺍﻟﻌﻈﻴ ُﻢ‬
‫ﺛﺒﺖ ﺑﺬﻟﻚ ﺃﻥﱠ ﺍﻷﺳﺪ ﻛﻠ ُ‬

‫ﻣﻦ ﲨﻴﻊ ﺍﳋﲑ ﻭﺍﻟﺸﺮﱢ ﻓﺄﻣﺎ ﺍﳋﲑ ﻓﻘﻮﻟﻚ ‪ :‬ﺑﻴﺖ ﺍﷲ ﻭﺃﻫﻞ ﺍﷲ ﻭ ُﺯﻭﱠﺍﺭ ﺍﷲ ﻭﻛِﺘﺎﺏ ﺍﷲ ﻭﲰﺎﺀ ﺍﷲ ﻭﺃﺭﺽ ﺍﷲ ﻭﺧﻠﻴ ﹸﻞ‬
‫ﺍﷲ ﻭ ﹶﻛﻠِﻴﻢ ﺍﻟﻠﹼﻪ ﻭﺭﻭﺡ ﺍﷲ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﻭﺃﻣﺎ ﺍﻟﺸﺮﱡ ﻓﻜﻘﻮﳍﻢ ‪ :‬ﺩﻋْﻪ ﰲ ﻟﻌَﻨ ِﺔ ﺍﷲ ﻭﺳ ﺨَﻂ ﺍﷲ ﻭﺩﻋْﻪ ﰲ ﻧﺎﺭ ﺍﷲ‬
‫ﻭﺳَﻌﲑﻩ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﻭﻗﺪ ﻳﺴﻤﱢﻲ ﺍﳌﺴ ﻠِﻤﻮﻥ ﻭﺍﻟﻨﱠﺎﺱ ﻛﻠﺒﹰﺎ ‪.‬‬

‫ﺗﺴﻤﻴﺔ ﺑﻨﺎﺕ ﺁﻭﻯ ﻭﺍﻟﺜﻌﺎﻟﺐ ﻭﺍﻟﻀﺒﺎﻉ ﺑﺎﻟﻜﻼﺏ‬

‫ﺕ ﺁﻭﻯ ﻭﺍﻟﺜﻌﺎﻟﺐَ ﻭﺍﻟﻀﱢﺒﺎ ﻉَ ﻭﺍﻟﻜﻼﺏَ ﻛﻠﱠﻬﺎ ﻛﻼﺏ ﻭﻟﺬﻟﻚ ﺗَﺴﺎﹶﻓﺪُ ﻭَﺗ ﻼﹶﻗﺢ ﻭﻗﺎﻝ‬
‫ﻭﻗﺪ ﺯﻋﻢ ﺁﺧﺮﻭﻥ ‪ :‬ﺃﻥﱠ ﺑﻨﺎ ِ‬
‫ﺁﺧﺮﻭﻥ ‪ :‬ﻟﻌَﻤﺮﻱ ﺇﻧﱠﻬﺎ ﺍﻟﻜﻼﺏ ﺇﺫﺍ ﺃﺭﺩﰎ ﺃﻥ ﺗﺸﺒﱢﻬﻮﻫﺎ ﻓﺄﻣﱠﺎ ﺃﻥ ﺗﻜﻮ ﹶﻥ ﻛ ﻼﺑﹰﺎ ﻟِﻌﻠﱠ ٍﺔ ﺃﻭ ِﻋﻠﱠﺘﲔ ﻭﺍﻟﻮﺟﻮﻩُ ﺍﻟﱵ ﲣﺎﻟﻒ‬
‫ﺏ ﺇﱃ ﺍﳊ ﻖﱢ ﻣﻦ‬‫ﻓﻴﻬﺎ ﺍﻟﻜﻼﺏ ﺃﻛﺜﺮ ﻓﺈﻥﱠ ﻫﺬﺍ ﳑّﺎ ﻻ ﳚﻮﺯ ﻭﻗﻮﻝ َﻣ ْﻦ ﺯﻋﻢ ﺃﻥﹼ ﺍﳉﻮﺍﻣﻴﺲ ﺑﻘﺮٌ ﻭﺃﻥﹼ ﺍﳋﻴ ﹶﻞ ُﺣ ُﻤ ٌﺮ ﺃﻗﺮ ُ‬
‫ﺶ ﻧﹺﻌﺎﺟﹰﺎ ﻛﺄﻬﻧﻢ ﺇﳕﺎ‬
‫ﻗﻮﻟِﻜﻢ ﻭﻗﻮ ﹺﻝ ﻣﻦ ﺯﻋَﻢ ﺃﻥﹼ ﺍﳉﻮﺍﻣﻴﺲ ﺿﺄ ﹸﻥ ﺍﻟﺒﻘﺮ ﻭﺍﻟﺒﻘﹶﺮ ﺿﺄﻥﹲ ﺃﻳﻀﹰﺎ ﻭﻟﺬﻟﻚ ﲰﱠﻮﺍ ﺑﻘ َﺮ ﺍﻟﻮ ْﺣ ﹺ‬
‫ﺐ ﻭﺍﺑﻦَ ﺁﻭﻯ ﻛﻼﺏٌ ﺃﺣﻖﱡ ﺑﺎﻟﺼﻮﺍﺏ ﳑﱠﻦ‬
‫ﺍﺑﺘﻐﻮﺍ ﺍﺗﱢﻔﺎﻕ ﺍﻷﲰﺎﺀ ﻭﻣﺎﺑﺎ ﹸﻝ ﻣﻦ ﺯﻋﻢ ﺃﻥﱠ ﺍﻷﺳَﺪ ﻭﺍﻟﺬﺋﺐ ﻭﺍﻟﻀﺒﻊ ﻭﺍﻟﺜﻌﻠ َ‬
‫ﺯﻋﻢ ﺃﻥﱠ ﺍﳉﻮﺍﻣﻴﺲ ﺿﺄﻥﹲ ﻭﺍﻟﺒﻘﺮ ﺿﺄﻥﹲ‬

‫ﺏ ﺇﱃ ﺍﻹﻣﻜﺎﻥ ﻟﺘﺸﺎﻬﺑﻬﺎ ﰲ ﺍﻟﻈﱢﻠﻒ ﻭﺍﻟﻘﹸﺮﻭﻥ ﻭﺍﻟﻜﺮﻭﺵ ﻭﺃﻧﱠﻬﺎ ﲡَﺘﺮﱡ ﻭﺍ ﻟﺴﱢﻨﱠﻮﺭ‬

‫ﻭﺍﳌﺎﻋ ُﺰ ﻛﻠﻬﺎ ﺷﻲﺀ ﻭﺍﺣﺪ ﻭﻫﺬﺍ ﺃﻗﺮ ُ‬
‫ﻭﺍﻟﻔﻬﺪ ﻭﺍﻟﻨﻤﺮ ﻭﺍﻟَﺒﺒْﺮ ﻭﺍﻷﺳﺪ ﻭﺍﻟﺬﺋﺐ ﻭﺍﻟﻀﺒﻊ (‬
‫ﺕ ﺁﻭﻯ‬
‫ﺏ ﻭﺑﻨﺎ ِ‬
‫ﻭﺍﻟﺜﹼﻌﻠﺐُ ﺇﱃ ﺃﻥ ﺗﻜﻮ ﹶﻥ ﺷﻴﺌﺎﹰ ﻭﺍﺣﺪﹰﺍ ﺃﻗﺮﺏ ﻭﻋﻠﻰ ﺃﻧﱠﻨﺎ ﱂ ﻧﺘﺒﲔْ ﺇﱃ ﺍﻟﺴﺎﻋﺔ ﺃﻥﱠ ﺍﻟﻀﱢﺒﺎﻉ ﻭﺍﻟﻜﻼ َ‬
‫ﻭﺍﻟﺬﺋﺎﺏَ ﺗﺘﻼﻗﺢ ﻭﻣﺎ ﺭﺃﻳﻨﺎ ﻋﻠﻰ ﻫﺬﺍ ﻗﻂ ِﺳﻤْﻌﹰﺎ ﻭﻻ ِﻋﺴْﺒﺎﺭﹰﺍ ﻭﻻ ﻛﻞﱠ ﻣﺎ ﻳ ُﻌﺪّﱡﻭﻥ ﻭﻣﺎ ﺫِﻛﹾﺮﻫ ﻢ ﻟﺬﻟﻚ ﺇﻻﱠ ﻣﻦ ﻃﺮﻳﻖ‬
‫ﺾ ﻣﺎ ﻳُﺸﺒﻪ ﺫﻟﻚ ﻓﺄﻣّﺎ ﺍﻟﺘﻼﻗﹸﺢ ﻭﺍﻟﺘﺮﻛﻴﺐ ﺍﻟﻌﺠﻴﺐ ﺍﻟﻐﺮﻳﺐ ﻓﺎﻷﻋﺮﺍﺏ ﺃﻓﻄ ُﻦ‬ ‫ﺍﻹﺧﺒﺎﺭ ﻋﻦ ﺍﻟﺴﱡﺮﻋﺔ ﺃﻭ ﻋﻦ ﺑﻌ ﹺ‬
‫ﻭﺍﻟﻜﻼﻡ ﻋﻨﺪﻫﻢ ﺃﺭﺧﺺ ﻣ ْﻦ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻭ ﺻَﻔﹸﻮﺍ ﻛﻞﱠ ﺷﻲ ٍﺀ ﻳﻜﻮﻥ ﰲ ﺍﻟﻮﺣﺶ ﻭﻛﻞﱠ ﺷﻲ ٍﺀ ﻳﻜﻮﻥ ﰲ ﺍﻟﺴّﻬﻞ ﻭﺍﳉﺒﻞ‬
‫ﻑ ﻭﻻ ﺃﻛﺜ َﺮ ﳑﱠﺎ ﻳﺪﱠﻋﻮﻥ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﱠﺴﺎﻓﹸﺪ ﻭﺍﻟﺘّﻼﻗﹸﺢ ﻭﺍﻟﺘﺮﺍﻛﻴﺐ ﰲ ﺍﻻﻣﺘﺰﺍﺟﺎﺕ‬
‫ﳑﺎ ﺇﺫﺍ ﲨﻊ ﲨﻴ ُﻊ ﺃﻋﺎﺟﻴﺒﻪ ﱂ ﻳﻜ ْﻦ ﺃﻇﺮ َ‬
‫ﻑ ﻭﺍﻟﺬﻱ ﻫُﻮ ﺃﻋﺠﺐ ﻭﺃﺭﻏﺐ ﺇﱃ ﻣﺎ ﻳﺴﺘﻮﻱ ﰲ ﻣﻌﺮﻓﺘﻪ ﲨﻴ ُﻊ ﺍﻟﻨﺎﺱ ﺗﺘﻤﱠﺔ ﺍﻟﻘﻮﻝ ﰲ‬
‫ﻒ َﻳ َﺪﻋُﻮﻥ ﻣﺎ ﻫﻮ ﺃﻇﺮ ُ‬
‫ﻓﻜﻴ َ‬
‫ﺣﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ ‪ :‬ﻟﻴﺲ ﺍﻟﻜﻠﺐٌ ﻣﻦ ﺃﲰﺎﺀ ﺍﻷﺳﺪ ﻛﻤﺎ ﺃ ﹾﻥ ﻟﻴﺲ ﺍﻷﺳﺪ ﻣﻦ ﺃﲰﺎﺀ ﺍﻟﻜﻠﺐ ﺇﻻﹼ ﻋﻠﻰ ﺃ ﹾﻥ‬
‫ﲤﺪﺣُﻮﺍ ﻛﻠﺒَﻜﻢ ﻓﻴﻘﻮﻝ ﻗﺎﺋﻠﻜﻢ ‪ :‬ﻣﺎﻫﻮ ﺇﻻﹼ‬

‫ﺍﻷﺳﺪ ﻭﻛﺬﻟﻚ ﺍﻟﻘﻮﻝ ﰲ ﺍﻷﺳَﺪ ﺇﺫﺍ ﲰﱠﻴﺘﻤﻮﻩ ﻛﻠﺒﹰﺎ ﻭﺫﻟﻚ ﻋﻨﺪ ﺇﺭﺍﺩﺓ ﺍﻟﺘﺼﻐﲑ ﻭﺍﻟﺘﺤﻘﲑ ﻭﺍﻟﺘﺄﻧﻴﺐ ﻭﺍﻟﺘﻘﺮﻳﻊ ﻛﻤﺎ‬
‫ﻳﻘﺎﻝ ﺫﻟﻚ ﻟﻺﻧﺴﺎﻥ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﺘﺸﺒﻴﻪ ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﺫﻟﻚ ﻓﺈ ﻥﱠ ﺫﻟﻚ ﻋﻠﻰ ﺑﻌﺾ ﻣﺎ‬
‫ﺐ ﺍﷲ ﺇﻻ ﻛﻨُﻮﺭ ﺍﷲ ‪ .‬ﻭﺍﷲ‬‫ﻭﺻﻔﹾﻨﺎ ﻟﻚ ﻭﻳﻘﻮﻝ ﺃﻫﻞ ﲪﺺ ‪ :‬ﺇﻬﻧﻢ ﻻ ﻳُﻐﻠﹶﺒﻮﻥ ﻷﻥ ﻓﻴﻬﺎ ﻧﻮ َﺭ ﺍﷲ ﰲ ﺍﻷﺭﺽ ﻭﻣﺎ ﻛﻠ ُ‬
‫ﺏ ﻭﺍﻟﺴﻨﺎﻧﲑُ ﻭﺍﻟﻀﱢﺒﺎ ﻉُ ﻭﺍﻟﺜﻌﺎﻟﺐ ﻭﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﱂ ﻳﻘﻞ‬
‫ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻋُﻠﹸﻮّﹰﺍ ﻛﺒﲑﹰﺍ ﻻ ﺗﻀﺎﻑ ﺇﻟﻴﻪ ﺍﻟﻜﻼ ُ‬
‫ﻂ ﻭﺇ ﹾﻥ ﻛﺎﻥ ﻗﺎﻟﹶﻪ ﻓﻌﻠﻰ ﺻﻠ ِﺔ ﻛﻼ ﹴﻡ ﺃﻭ ﻋﻠﻰ ﺣﻜﺎﻳ ِﺔ ﻛﻼﻡ ‪.‬‬
‫ﻫﺬﺍ ﻗ ﱡ‬
‫ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ‪ :‬ﻗﺪ ﻭ ﺿَﺢ ﺍﻷﻣﺮ ﻭﺗﻠﻘﱠﺎﻩ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻘﹶﺒﻮﻝ ﰲ ﺃﻥﱠ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ‪ :‬ﺃﻛﹶﻠﹶﻚ‬
‫ﺕ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.‬‬
‫ﺚ ﻓﻘﺪ ﺃﻧﻜ َﺮ ﻋﻼﻣﺎ ِ‬
‫ﺐ ﺍﷲ ﻭﻫﻮ ﻳﻌﲏ ﺍﻷﺳﺪ ﻭﻣﻦ ﺩﻓﻊ ﻫﺬﺍ ﺍﳊﺪﻳ ﹶ‬
‫ﻛﻠ ُ‬
 ‫ﺍﻟﺘﺴﻤﻴﺔ ﲟﺸﺘﻘﺎﺕ ﺍﻟﻜﻠﺐ‬

‫ﺐ ﻭﻣﻜﺎﻟﻴﺐ ﻭﻣﻜﺎﻟﺒﺔ ﺑﻨﻮ ﺭﺑﻴﻌﺔ ﻭﻛﻠﻴﺐ ﺑﻦ ﺭﺑﻴﻌﺔ ﺑﻦ ﻋﺎﻣﺮ‬

‫ﺐ ﻭﻛﹸﻠﻴﺐ ﻭﻛِﻼﺏ ﻭﺃﻛﻠ ُ‬
‫ﺱ ﺑﻜﻠ ﹴ‬
‫ﻭﺍﻟﻨﱠﺎ ﺱُ ﻗﺪ ﲰﱠﻮﺍ ﺍﻟﻨﺎ َ‬
‫ﻭﰲ ﺍﻟﻌﺮﺏ ﻣﻦ‬

‫ﺐ ﺑﻦ ﺭﺑﻴﻌ ﹶﺔ ﺑ ﹺﻦ ﻧﺰﺍﺭ ﻋِﻤﺎﺭﺓﹲ ﺿﺨﻤﺔﹲ ﻭﻛ ﻠﹾﺐ ﺑﻦ َﻭﺑْﺮﺓ ﺟﹺﺬﹾﻡٌ ﻣﻦ‬

‫ﺍﻟﻘﺒﺎﺋﻞ ﻛﻠﺐ ﻭﺑﻨﻮ ﺍﻟﻜﻠﹾﺒﺔ ﻭﺑﻨﻮ ﻛﻼﺏ ﻭﺃﻛﻠ ُ‬
‫ﺍﻷﺟﺬﺍﻡ ﻭﻫﻢ ﻧﻔ ُﺮ ﺟُﻤ ﺠُﻤﺔ ﻭﻛﻞﹼ ﺳﺎﺩﺍﺕ ﻓﻬﻮ ﻳﻜﲎ ﺃﺑﺎ ﻛﻠﻴﺐ ﻭﻣﻦ ﺫﻟﻚ ﻋﻤﺮﻭ ﺫﻭ ﺍﻟﻜﻠﺐ ﻭﺃﺑﻮ ﻋﻤﺮﻭ ﺍﻟﻜﻠﺐ‬
‫ﺍﳉﺮﻣﻲ ﻭﺃﺑﻮ ﻋﺎﻣﺮ ﺍﻟﻜﻠﺐ ﺍﻟﻨﺤﻮﻱ ﻭﻛﻴﻒ ﻻ ﳚﻮﺯ ﻣﻊ ﺫﻟﻚ ﺃ ﹾﻥ ﻳﺴﻤﱠﻰ ﺍﻷﺳﺪ ﺑﺎﻟﻜﻠﺐ ﻭﻛ ﱡﻞ ﻫﺆﻻﺀ ﺃﺭﹶﻓﻊُ ﻣﻦ‬
‫ﺐ ﺍﻟﺮﺣﻰ ﻭﺍﻟﻀﱠﺒﱠﺔ ﺍﻟﱵ ﰲ ﺍﻟﺮﺣﻞ ﻳﻘﺎﻝ ﳍﺎ ﺍﻟﻜﻠﺐ ﻭﺍﻟﻜﻠﺐ ‪ :‬ﺍﳋﺸﺒﺔ ﺍﻟﱵ ﲤﻨﻊ‬
‫ﺍﻷﺳﺪ ﻭﻗﺪ ﻗﺎﻟﻮﺍ ‪ :‬ﻛﻠﺐ ﺍﳌﺎﺀ ﻭﻛﻠ ُ‬
‫ﺍﳊﺎﺋﻂ ﻣﻦ ﺍﻟﺴﻘﻮﻁ‬

‫ﻭﺗﺸﺨﺺ ﰲ ﺍﻟﻘﻨﺎﻃﺮ ﻭﺍﳌﻨﺴﻴﺎﺕ ﻭﺍﻟﻜﻠﺐ ﺍﻟﺬﻱ ﰲ ﺍﻟﺴﻤﺎﺀ ﺫﻭ ﺍﻟﺼﱡﻮَﺭ ﻭﻳﻘﺎﻝ ‪ :‬ﺩﺍﺀ ﺍﻟ ﹶﻜﻠﹶﺐ ﻭﻗﺪ ﺍﻋﺘﺮﺍﻩ ﰲ ﺍﻟﻄﻌﺎﻡ‬
‫ﻛﻠﺐ ﻭﻗﺪ ﻛﻠﺐ ﻋﻠﻴﻬﻢ ﰲ ﺍﳊﺮﺏ ﻭ ِﺩﻣَﺎ ُﺀ ﺍﻟﻘﻮﻡ ﻟﻠﻜﹶﻠﹾﱮ ﺷﻔﺎﺀ ﻭﻣﻨﻪ ﺍﻟﻜﻠﹾﺒﺔ ﻭﺍﻟﻜﻠﹾﺒﺘﺎﻥ ﻭﺍﻟﻜﹸ ﻼﱠﺏ ﻭﺍﻟﻜﻠﱡﻮﺏ ﰒﱠ‬
‫ﺍﳌﻜﻠﱢﺐ ﻭﺍﳌﻜﻠﺐ ﻭﻫﺬﺍ ﳐﺘﻠﻒ ﻣﺸﺘ ﻖﱞ ﻣﻦ ﺫﻟﻚ ﺍﻷﺻﻞ ﻭﻣﻨﻪ َﻋﻠﱡﻮَﻳ ْﻪ ﻛﻠﺐ ﺍﳌﻄﺒﺦ ﻭﲪﻮﻳﻪ ﻛﻠﺐ ﺍﳉﻦّ ‪.‬‬

‫ﱐ ﻋﻨﺪ ﺳﻮّﺍﺭ ﺑ ﹺﻦ ﻋﺒﺪ ﺍﷲ ﺃﻭ ﻏﲑﻩ ﻣﻦ ﺍﻟﻘﻀﺎﺓ ﻭ‬

‫ﺑﲔ ﺃﰊ ﻋﻠﻘﻤﺔ ﺍﳌﺰﱐ ﻭﺳﻮﺍﺭ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻭﳌﺎ ﺷﻬ َﺪ ﺃﺑﻮ ﻋﻠﻘﻤﺔ ﺍﹸﳌ َﺰ ﱡ‬
‫ﺖ ﰲ ﺇﺟﺎﺯﺓ ﺷﻬﺎﺩﰐ ﻗﺎﻝ ‪ :‬ﺑﻠﻐﲏ ﺃﻧﱠﻚ ﺗﻠﻌَﺐ ﺑﺎﻟﻜِﻼﺏ‬ ‫ﻒ ﰲ ﻗﹶﺒﻮﻝ ﺷﻬﺎﺩﺗﻪ ﻗﺎﻝ ﻟﻪ ﺃﺑﻮ ﻋﻠﻘﻤﺔ ‪ :‬ﱂ ﺗﻮﻗﱠﻔ َ‬ ‫ﺗﻮﻗﱠ َ‬
‫ﻭﺍﻟﺼﱡﻘﻮﺭ ﻗﺎﻝ ‪َ :‬ﻣ ْﻦ ﺧﺒﱠﺮﻙ ﺃﻧﱢﻲ ﺃﻟﻌﺐ ﻓﻘﺪ ﺃ ْﺑﻄﹶﻞ ﻭﺇﺫﺍ ﺑﻠﻐﻚ ﺃﻧﱢﻲ ﺃﺻﻄﺎ ُﺩ ﻬﺑﺎ ﻓﻘﺪ ﺻ َﺪﻗﹶﻚ َﻣ ْﻦ ﺃﺑﻠﻐﻚ ﻭﺇﻧﱢﻲ ﺃﺧﱪﻙ‬
‫ﻒ‬
‫ﲔ ﺍﳉﺪﱢ ﻭﺍﻟﻠﱠﻌﺐ ﻗﺎﻝ ‪ :‬ﻣﺎ ﻭﹶﻗ َ‬ ‫ﻕ ﻣﺎ ﺑ َ‬
‫ﻒ ﺍﳌﺒﻠﱢﻎ ﻋﻠﻰ ﻓﺮ ﹺ‬ ‫ﺐ ﻭﻻ ﻫﺎﺯﺉ ﻓﻘﺪ ﻭ ﹶﻗ َ‬ ‫ﲑ ﻻﻋ ﹴ‬ ‫ﺃﻧﱢﻲ ﺟﺎﺩﱞ ﰲ ﺍﻻﺻﻄﻴﺎﺩ ﻬﺑﺎ ﻏ ُ‬
‫ﻚ ﻣَﺎﺫﹶﺍ ﺃﹸﺣﻞﱠ ﹶﻟ ُﻬ ْﻢ‬
‫ﺴﹶﺄﻟﹸﻮَﻧ َ‬
‫ﻚ ﻣَﺎﺫﹶﺍ ﹸﺃ ِﺣﻞﱠ ﹶﻟ ُﻬ ْﻢ ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ‪َ :‬ﻳ ْ‬
‫ﻭﻻ ﻭﻗﱠﻔﺘﻪ ﻋﻠﻴﻪ ﻓﺄﺟﺎ َﺯ ﺷﻬﺎﺩﺗَﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪َ :‬ﻳﺴْﺄﻟﻮَﻧ َ‬
‫ﺡ ﻛﺎﺳﺐ ِﻣ ْﻦ ﺑﺎ ﹺﺯ‬
‫ﳉﻮَﺍﺭﹺﺡ ﻣُﻜﻠﱢﺒﹺﲔ ﻓﺎﺷَﺘﻖﱠ ﻟﻜﻞﱢ ﺻﺎﺋ ٍﺪ ﻭﺟﺎﺭ ﹴ‬
‫ﺕ َﻭﻣَﺎ َﻋﻠﱠ ْﻤُﺘ ْﻢ ِﻣ َﻦ ﺍ ﹶ‬
‫ﻓﻘﺎﻝ ﻟﻨﺒﻴﱢﻪ ‪ :‬ﻗ ﹾﻞ ﺃﹸﺣﻞﱠ ﻟ ﹸﻜ ُﻢ ﺍﻟﻄﱠﻴﱢﺒَﺎ ُ‬
‫ﻭﺻﻘ ﹴﺮ ﻭﻋُﻘﺎﺏ ﻭﹶﻓﻬْﺪ‬

‫ﻕ ﻭﻳﺆﻳﺆ ﻭﺑﺎﺷﻖ ﻭ َﻋﻨَﺎﻕ ﺍﻷﺭﺽ ﻣﻦ ﺍﺳﻢ ﺍﻟﻜﻠﺐ ﻭﻫﺬﺍ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﺃﻧّﻪ ﺃﻋﻤﱡﻬﺎ ﻧﻔﻌﹰﺎ ﻭﺃﺑﻌﺪﻫﺎ ﺻِﻴﺘﺎﹰ‬ ‫ﻭﺷﺎﻫﲔ ﻭﺯﺭﱠ ﹴ‬
‫ﷲ َﻋﹶﻠ ْﻴ ِﻪ ﻓﺬﻛﺮ‬
‫ﺴ ﹾﻜ َﻦ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ ﻭَﺍ ﹾﺫ ﹸﻛﺮُﻭﺍ ﺍﺳ َﻢ ﺍ ِ‬
‫ﻭﺃﻧﺒﻬﻬﺎ ﺫﻛﺮﹰﺍ ﰒﱠ ﻗﺎﻝ ‪ُ :‬ﺗ َﻌﻠﱢ ﻤُﻮَﻧ ُﻬﻦﱠ ِﻣﻤﱠﺎ َﻋﻠﱠﻤ ﹸﻜ ُﻢ ﺍﷲ ﻓﹶﻜﹸﻠﻮﺍ ِﻣﻤّﺎ ﹶﺃ ْﻣ َ‬
‫ﻑ ﺫﻟﻚ ﺇﱃ ﻧﻔﺴﻪ ﰒﱠ ﺃﺧَﺒ َﺮ ﻋﻦ ﺃﺩَﻬﺑﺎ ﻭﺃﻧﱠﻬﺎ ﺗُﻤﺴِﻚ ﻋﻠﻰ ﺃﺭﺑﺎﻬﺑﺎ ﻻ ﻋﻠﻰ ﺃﻧﻔﺴﻬﺎ ﻭﺯﻋَﻢ ﺃﺻﺤﺎﺏ‬
‫ﺗﻌﻠﻴﻤَﻬﻢ ﳍﺎ ﺇﺫ ﺃﺿﺎ َ‬
‫ﻚ ﻋﻠﻰ ﻧﻔﺴﻪ ﻣﻦ ﺍﻟﻜﻠﺐ (‬ ‫ﺴ َ‬
‫ﺍﻟﺼﱠﻴْﺪ ﺃ ﹾﻥ ﻟﻴﺲ ﰲ ﺍﳉﻮﺍﺭﺡ ﺷﻲﺀٌ ﺃﺟﺪ ُﺭ ﺃﻥ ﻳُﻤﺴِﻚ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﻭﻻ ﻳُﻤ ِ‬
‫ﻒ ﻭَﺍﻟﺮّﻗِﻴﻢﹺ‬‫ﺏ ﺍ ﹾﻟ ﹶﻜ ْﻬ ِ‬
‫ﺖ ﹶﺃﻥﹼ ﹶﺃ ﺻْﺤﺎ َ‬ ‫ﺴ ْﺒ َ‬‫ﺗﺄﻭﻳﻞ ﺁﻳﺔ ﺃﺻﺤﺎﺏ ﺍﻟﻜﻬﻒ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻟﻨﺒﻴﱢﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ :‬ﹶﺃ ْﻡ َﺣ ِ‬
‫ﻚ َﺭ ْﺣ َﻤ ﹰﺔ َﻭ َﻫﻴﱢ ﹾﺊ ﻟﹶﻨَﺎ ِﻣ ْﻦ ﺃﹶﻣْﺮﹺﻧَﺎ َﺭﺷَﺪﹰﺍ‬
‫ﻒ ﻓﹶﻘﹶﺎﻟﹸﻮﺍ ‪ :‬ﺭَﺑﱠﻨَﺎ ﺁﺗِﻨَﺎ ِﻣ ْﻦ ﹶﻟﺪُ ْﻧ َ‬
‫ﻛﺎﻧُﻮﺍ ِﻣ ْﻦ ﺁﻳﺎﺗِﻨَﺎ َﻋ ﺠَﺒﹰﺎ ﺇﺫ ﺃﻭَﻯ ﺍ ﹾﻟ ِﻔ ْﺘَﻴﺔﹸ ﺇﻟﹶﻰ ﺍ ﹾﻟ ﹶﻜ ْﻬ ِ‬
‫ﲔ َﻋﺪَﺩﹰﺍ ﹸﺛﻢﱠ‬‫ﻒ ِﺳﹺﻨ َ‬ ‫ﻓﺨﺒﱠﺮ ﻛﻤﺎ ﺗﺮﻯ ﻋﻦ ﺩﻋﺎﺋﻬﻢ ﻭﺇﺧﻼﺻﻬﻢ ﰒﱠ ﻗﺎﻝ ﺟﻞﹼ ﻭﻋﺰﱠ ‪ :‬ﻓﹶﻀَﺮَﺑْﻨَﺎ َﻋﻠﹶﻰ ﺁﺫﹶﺍﹺﻧ ﹺﻬ ْﻢ ﰲ ﺍ ﹾﻟ ﹶﻜ ْﻬ ِ‬
‫ﳊﻖﱢ ﺇﻧّ ُﻬ ْﻢ ِﻓ ْﺘَﻴ ﹲﺔ ﺁﻣَﻨُﻮﺍ‬
‫ﻚ َﻧَﺒﹶﺄﻫُﻢْ ﺑﹺﺎ ﹶ‬
‫ﺤﻦُ َﻧ ﹸﻘﺺﱡ َﻋﹶﻠ ْﻴ َ‬
‫ﳊ ْﺰَﺑ ْﻴ ﹺﻦ ﺃﹶﺣْﺼَﻰ ِﻟﻤَﺎ ﹶﻟﹺﺒﺜﹸﻮﺍ ﹶﺃﻣَﺪﹰﺍ ﰒﱠ ﻗﺎﻝ ﻋﺰﱠ ﻭﺟﻞﹼ ‪َ :‬ﻧ ْ‬‫َﺑ َﻌ ﹾﺜﻨَﺎ ُﻫ ْﻢ ِﻟَﻨ ْﻌﹶﻠ َﻢ ﹶﺃﻱﱡ ﺍ ِ‬
‫ﺽ ﹶﻟ ْﻦ َﻧ ْﺪﻋُ َﻮ َﻣ ْﻦ ﺩَﻭﹺﻧ ِﻪ ﺇﳍﹰﺎ‬‫ﺕ ﻭَﺍ َﻷ ْﺭ ﹺ‬ ‫ﺑ َﺮﺑﱢﻬ ْﻢ َﻭ ﹺﺯ ْﺩﻧَﺎ ُﻫ ْﻢ ُﻫﺪًﻯ ﻭَﺭَﺑَﻄﹾﻨَﺎ َﻋﻠﹶﻰ ﻗﹸﻠﹸﻮﻬﺑﻢْ ﺇ ﹾﺫ ﻗﹶﺎ ﻣُﻮﺍ ﻓﹶﻘﹶﺎﻟﹸﻮﺍ ‪ :‬ﺭَﺑﱡﻨَﺎ َﺭﺏﱡ ﺍﻟﺴﱠﻤﻮﺍ ِ‬
‫ﹶﻟ ﹶﻘ ْﺪ ﻗﹸﻠﹾﻨَﺎ‬
 ‫ﺲ‬
‫ﻒ ﻳﻨﺸﺮ ﹶﻟ ﹸﻜ ْﻢ َﺭﺑﱡﻜ ْﻢ ِﻣ ْﻦ َﺭ ْﺣ َﻤِﺘ ِﻪ ﻭُﻳ َﻬﻴﱢ ﹾﺊ ﹶﻟ ﹸﻜ ْﻢ ِﻣ ْﻦ ﺃ ْﻣ ﹺﺮ ﹸﻛ ْﻢ ِﻣ ْﺮﻓﹶﻘﹰﺎ َﻭَﺗﺮَﻯ ﺍﻟﺸﱠ ْﻤ َ‬ ‫ﺇﺫﹰﺍ ﺷﻄﻄﺎﹰ ﰒ ﻗﺎﻝ ‪ :‬ﻓﹶﺄﻭُﻭﺍ ﺇﻟﹶﻰ ﺍ ﹾﻟ ﹶﻜ ْﻬ ِ‬
‫ﺕ ﺍﻟﺸﱢﻤﺎﻝ ﰒﹼ ﻗﹶﺎ ﹶﻝ ﺑﻌ َﺪ ﻫﺬﻩ ﺍﻟﺼﱢﻔﺔ ﳊﺎﳍﻢ‬ ‫ﺿﻬُﻢ ﺫﹶﺍ َ‬ ‫ﺖ َﺗ ﹾﻘ ﹺﺮ ُ‬
‫ﲔ ﻭَﺇﺫﹶﺍ ﹶﻏ َﺮَﺑ ْ‬
‫ﺕ ﺍ ﹾﻟَﻴ ِﻤ ﹺ‬
‫ﺖ َﺗﺰَﺍ َﻭﺭُ َﻋ ْﻦ ﹶﻛ ْﻬ ِﻔ ﹺﻬ ْﻢ ﺫﹶﺍ َ‬
‫ﺇﺫﺍ ﹶﻃﹶﻠ َﻌ ْ‬
‫ﺖ‬
‫ﻭﺍﻟﺘﻤﻜﲔ ﳍﻢ ﻣﻦ ﻗﻠﻮﺏ ﺍﻟﺴﱠﺎﻣﻌﲔ ﻭﺍﻷُﻋﺠﻮﺑﺔِ ﺍﻟﱵ ﺃﺗﺎﻫﻢ ﻬﺑﺎ ‪َ :‬ﻭ ﹶﻛ ﹾﻠﺒُﻬُ ْﻢ ﺑَﺎﺳِﻂﹲ ﺫﺭَﺍ َﻋ ْﻴ ِﻪ ﺑﺎ ﹾﻟ َﻮ ﺻِﻴ ِﺪ ﰒﱠ ﻗﺎﻝ ‪ :‬ﹶﻟ ﹺﻮ ﺍﻃﱠﹶﻠ ْﻌ َ‬
‫ﻒ ﺍﻟﻨﱠﺎﺱ ﻭﻳﺮﺗﻔﻘﻮﻥ ﺑﻪ‬ ‫ﺖ ﻣ ْﻨ ُﻬ ْﻢ ُﺭﻋْﺒﹰﺎ ﻓﺨﺒﱠﺮ ﺃﻧﱠﻬﻢ ﱂ ﻳﺴﺘﺼﺤﺒﻮﺍ ﻣِﻦ ﲨﻴﻊ ﻣَﻦ ﻳﺄﻟ ُ‬ ‫ﺖ ِﻣ ْﻨ ُﻬ ْﻢ ِﻓﺮَﺍﺭﹰﺍ َﻭ ﹶﻟﻤُﻠ ﹾﺌ َ‬
‫َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﹶﻟ َﻮﻟﱠ ْﻴ َ‬
‫ﻒ‬
‫ﲑ ﺍﻟﻜﻠﺐ ﻓﺈﻥﹼ ﳑّﺎ ﻳﺄﻟ ُ‬
‫ﻒ ﺍﻟﻨﱠﺎﺱ ﻭﻳﺮﺗﻔﻘﻮﻥ ﺑﻪ ﻭﻳﺴﻜﻨﻮﻥ ﺇﻟﻴﻪ ﺷﻴﺌﺎﹰ ﻏ َ‬
‫ﲑ ﺍﻟﻜﻠﺐ ﻓﺈﻥﱠ ﳑّﺎ ﻳﺄﻟ ُ‬
‫ﻭﻳﺴﻜﻨﻮﻥ ﺇﻟﻴﻪ ﺷﻴﺌﺎﹰ ﻏ َ‬
‫ﺱ ﻭﺍﻟﺒﻌﲑَ ﻭﺍﳊﻤﺎﺭ ﻭﺍﻟﺒﻐﻞ ﻭﺍﻟﺜﱠﻮﺭ ﻭﺍﻟﺸﺎﺓ ﻭﺍﳊﻤﺎ َﻡ ﻭﺍﻟﺪﱢﻳَﻜﺔ ﻛﻞﹼ ﺫﻟﻚ ﳑﺎ‬
‫ﺍﻟﻨﱠﺎﺱ ﻭﻳﺮﺗﻔﻘﻮﻥ ﺑﻪ ﻭﻳﺴﻜﻨﻮﻥ ﺇﻟﻴﻪ ‪ :‬ﺍﻟﻔﺮ َ‬
‫ﻳﺮﺗﻔﹶﻖ ﺑﻪ ﻭﻳُﺴﺘﺼﺤﺐ ﰲ ﺍﻷﺳﻔﺎﺭ ﻭﻳﻨﻘﹶﻞ ﻣﻦ ﺑﻠ ٍﺪ ﺇﱃ ﺑﻠﺪ ‪.‬‬
‫ﻭﺍﻟﻨﺎﺱ ﻳﺼﻄﺎﺩﻭﻥ ﺑﻐﲑ ﺍﻟﻜﻠﺐ ﻭﻳﺴﺘﻤﺘﻌﻮﻥ ﺑﺄﻣﻮﺭ ﻛﺜﲑﺓ ﻓﺨﺒﱠﺮ ﻋﻨﻬﻢ ﺑﻌﺪ ﺃﻥ ﺟﻌﻠﻬﻢ ﺧﻴﺎﺭﹰﺍ ﺃﺑﺮﺍﺭﹰﺍ ﺃﻧّﻬﻢ ﱂ ﳜﺘﺎﺭﻭﺍ‬
‫ﺏ ﺷﻲ ٍﺀ ﺳﻮﻯ ﺍﻟﻜﻠﺐ ﻭﻟﻴﺲ ﻳﻜﻮﻥ ﺫﻟﻚ ﻣﻦ ﺍﳌﻮﻓﹼﻘﲔ ﺍﳌﻌﺼﻮﻣﲔ ﺍﳌﺆﻳﱠﺪﻳﻦ ﺇﻻﹼ ﲞﺎ ﺻّ ٍﺔ ﰲ ﺍﻟﻜﻠﺐ ﻻﺗﻜﻮﻥ‬ ‫ﺍﺳﺘﺼﺤﺎ َ‬
‫ﰲ ﻏﲑﻩ ﰒﱠ ﺃﻋﺎﺩ ﺫﻛﺮ ﺍﻟﻜﻠﺐ ﻭﻧﺒﱠﺄ ﻋﻦ ﺣﺎﻟﻪ ﺑﺄ ﹾﻥ ﻗﺎﻝ ﻋﺰﱠ ﻭﺟﻞﱠ ‪ :‬ﺇﺫ َﻳَﺘﻨَﺎ َﺯﻋُﻮ ﹶﻥ َﺑ ْﻴَﻨ ُﻬ ْﻢ ﹶﺃ ْﻣ َﺮ ُﻫ ْﻢ ﻓﹶﻘﹶﺎﻟﹸﻮﺍ ﺍﺑْﻨُﻮﺍ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ‬
‫ﺴ ﺠﹺﺪﹰﺍ َﺳَﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ ﺛﹶﻼﺛﹶﺔﹲ ﺭَﺍﹺﺑﻌُﻬُ ْﻢ ﹶﻛ ﹾﻠﺒُﻬُ ْﻢ‬ ‫ﺨ ﹶﺬﻥﱠ َﻋﹶﻠ ْﻴﻬﹺﻢ َﻣ ْ‬ ‫ﺑُ ْﻨﻴَﺎﻧﹰﺎ َﺭﺑﱡ ُﻬ ْﻢ ﹶﺃ ْﻋﹶﻠﻢُ ﺑﹺﻬ ْﻢ ﻗﹶﺎ ﹶﻝ ﺍﻟﱠﺬﻳ َﻦ ﹶﻏﹶﻠﺒُﻮﺍ َﻋﻠﹶﻰ ﹶﺃ ْﻣ ﹺﺮ ِﻫ ْﻢ ﹶﻟَﻨﺘﱠ ِ‬
‫ﺐ َﻭَﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ َﺳ ْﺒ َﻌ ﹲﺔ َﻭﺛﹶﺎ ِﻣﻨُﻬُ ْﻢ ﹶﻛ ﹾﻠﺒُﻬُﻢ ﹸﻗ ﹾﻞ َﺭﺑﱢﻲ ﹶﺃ ْﻋﹶﻠﻢُ ﹺﺑ ِﻌﺪﱠﺗِﻬ ْﻢ ﻣَﺎ َﻳ ْﻌﹶﻠﻤُﻬُ ْﻢ‬ ‫ﺴ ﹲﺔ ﺳَﺎ ِﺩ ُﺳﻬُﻢ ﹶﻛ ﹾﻠﺒُﻬُ ْﻢ َﺭﺟْﻤﹰﺎ ﺑﹺﺎ ﹾﻟ َﻐ ْﻴ ﹺ‬
‫َﻭَﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ َﺧ ْﻤ َ‬
‫ﻼ ُﺗﻤَﺎ ﹺﺭ ﻓِﻴﻬ ْﻢ‬
‫ﺇﻻﹼ ﻗﹶﻠﻴﻞﹲ ﹶﻓ ﹶ‬

‫ﺴ ﹲﺔ ﺳَﺎ ِﺩ ُﺳﻬُﻢ‬
‫ﻼﹶﺛ ﹲﺔ ﺭَﺍﺑﹺﻌُﻬُﻢ ﹶﻛ ﹾﻠﺒُﻬُ ْﻢ َﻭﻳَﻘﻮﻟﹸﻮ ﹶﻥ َﺧ ْﻤ َ‬
‫ﺖ ﻓِﻴﻬ ْﻢ ِﻣ ْﻨ ُﻬ ْﻢ ﹶﺃﺣَﺪﹰﺍ ﻭﰲ ﻗﻮﳍﻢ ﰲ ﺍﻵﻳﺔ ﹶﺛ ﹶ‬ ‫ﺴَﺘ ﹾﻔ ِ‬‫ﺇﻻﹼ ِﻣﺮَﺍ ًﺀ ﻇﹶﺎﻫِﺮﹰﺍ َﻭ ﹶﻻ َﺗ ْ‬
‫ﺐ ﺭﻓﻴ ُﻊ ﺍﳊﺎﻝ ﻧﺒﻴﻪ ﺍﻟﺬﱢﻛﺮ ﺇﺫ ُﺟﻌِﻞ ﺭﺍﺑﻌَﻬﻢ‬ ‫ﺐ َﻭَﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ َﺳ ْﺒ َﻌ ﹲﺔ َﻭﺛﹶﺎ ِﻣُﻨﻬُﻢ ﹶﻛ ﹾﻠﺒُﻬُ ْﻢ ﺩَﻟِﻴﻞﹲ َﻋﻠﹶﻰ ﺃﻥﱠ ﺍﻟﻜﻠ َ‬
‫ﹶﻛ ﹾﻠﺒُﻬُ ْﻢ َﺭﺟْﻤﹰﺎ ﺑﹺﺎ ﹾﻟ َﻐ ْﻴ ﹺ‬
‫ﻭﻋُﻄﻒ ِﺫ ﹾﻛﺮُﻩ ﻋﻠﻰ ﺫﻛﺮ ِﻫ ْﻢ ﻭﺍﺷﺘﻖﱠ ﺫﻛﹾﺮﻩ ﻣﻦ ﺃﺻﻞ ﺫﻛﺮﻫ ْﻢ ﺣﺘﱠﻰ ﻛﺄﻧﱠﻪ ﻭﺍﺣﺪٌ ﻣﻨﻬﻢ ﻭﻣﻦ ﺃﻛﻔﺎﺋﻬﻢ (‬
‫ﲔ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ ﻣﻌﻬﻢ ﻛﻠ ﺐٌ ﳍﻢ‬
‫ﺃ ْﻭ ﺃﺷﺒﺎﻫﻬﹺﻢ ﺃﻭ ﳑﱠﺎ ﻳﻘﺎﺭﻬﺑﻢ ﻭﻟﻮﻻ ﺫﻟﻚ ﻟﻘﺎﻝ ‪ :‬ﺳَﻴﻘﹸﻮﻟﻮﻥ ﺛﻼﺛﹶﺔﹲ ﻣﻌﻬﻢ ﻛﻠﺐٌ ﳍﻢ ﻭﺑ َ‬
‫ﻭﺑﲔ ﻗﻮﻟﻪ ) ﺭَﺍﺑﹺﻌُﻬُﻢ ﹶﻛ ﹾﻠﺒُﻬُﻢ ( ﻓﺮ ﻕٌ ﺑﻴﱢﻦ ﻭﻃﺮﻳﻖ ﻭﺍﺿﺢ ﻓﺈ ﹾﻥ ﻗﻠﺘﻢ ‪ :‬ﻫﺬﺍ ﻛﻼﻡ ﱂ ﳛﻜﻪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﻧﻔﺴﻪ ﻭﺇﻧﱠﻤﺎ‬
‫ﺻﺪَﻗﺘُﻢ ﻭﺍﻟﺼﱢﻔﺔ ﻋﻠﻰ‬
‫ﺴ ﹲﺔ ﺳﺎ ِﺩﺳُﻬُ ْﻢ ﹶﻛ ﹾﻠﺒُﻬُ ْﻢ َﻭﹶﻗ ْﺪ َ‬
‫ﺣﻜﺎﻩ ﻋﻦ ﻏﲑﻩ ﻭﺣﻴﺚ ﻳﻘﻮﻝ ‪ :‬ﺛﹶﻼﺛﹶﺔﹲ ﺭَﺍﹺﺑﻌُﻬُ ْﻢ ﹶﻛ ﹾﻠﺒُﻬُ ْﻢ َﻭَﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ َﺧ ْﻤ َ‬
‫ﻣﺎ ﺫﻛﺮﰎ ﻷ ﻥﱠ ﺍﻟﻜﻼ َﻡ ﻟﻮ ﻛﺎﻥ ﻣﻨﻜﺮﹰﺍ ﻷﻧﻜﺮﻩ ﺍﷲ ﺗﻌﺎﱃ ﻭﻟﻮ ﻛﺎﻥ ﻣﻌﻴﺒﺎﹰ ﻟﻌﺎﺑﻪ ﺍﷲ ﻓﺈ ﹾﺫ ﺣﻜﺎﻩ ﻭﱂ َﻳ ِﻌ ْﺒ ﻪُ ﻭﺟﻌﻠﻪ ﻗﺮﺁﻧﹰﺎ‬
‫ﻭﻋﻈﹼﻤﻪ ﺑﺬﻟﻚ ﺍﳌﻌﲎ ﳑّﺎ ﻻ ﻳﻨﻜ َﺮ ﰲ ﺍﻟﻌﻘﻞ ﻭﻻ ﰲ ﺍﻟﻠﻐﺔ ﻛﺎﻥ ﺍﻟﻜﻼﻡ ﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﻣﺜﻠﹶﻪ ﺇﺫ ﻛﺎﻥ ﺍﷲ ﻋﺰّ‬
‫ﺾ ﺃﺻﺤﺎﺑﻨﺎ ﻓﻘﺎﻝ ‪:‬‬
‫ﺾ ﺍﳌﺨﺎﻟﻔﲔ ﰲ ﺍﻟﻘﺪَﺭ ﻓﺈﻧّﻪ ﺳﺄﻝ ﺑﻌ َ‬‫ﻭﺟﻞﹼ ﺍﳌﻨْﺰﻝ ﻟﻪ ﺍﻻﺳﺘﻄﺎﻋﺔ ﻗﺒﻞ ﺍﻟﻔﻌﻞ ﻭﻣﺜ ﹶﻞ ﺫﻟﻚ ﻣﺜﱠ ﹶﻞ ﺑﻌ ُ‬
‫ﻑ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺃﻧﱠﻪ ﻳُﺨﹺﺒﺮُ ﻋﻦ ﺍﻻﺳﺘﻄﺎﻋﺔ ﺃﻧّﻬﺎ ﻗﺒ ﹶﻞ‬
‫ﻫﻞ ﺗﻌﺮ ُ‬

‫ﻚ ﻭﺇﻧﱢﻲ‬‫ﻚ ﹺﺑ ِﻪ ﹶﻗ ْﺒ ﹶﻞ ﹶﺃ ﹾﻥ َﺗﻘﹸﻮ َﻡ ِﻣ ْﻦ ﻣَﻘﺎ ِﻣ َ‬

‫ﺠﻦﱢ ﹶﺃﻧَﺎ ﺁﺗِﻴ َ‬
‫ﺍﻟﻔﻌﻞ ﻗﺎﻝ ‪ :‬ﻧﻌﻢ ﺃﺗﻰ ﻛﺜﲑٌ ِﻣ ْﻦ ﺫﻟﻚ ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ ﻗﹶﺎ ﹶﻝ ﻋِﻔﹾﺮﹺﻳﺖٌ ِﻣ َﻦ ﺍ ﹾﻟ ﹺ‬
‫ﺖ ﰲ ﻭﺟﻬﻪ‬ ‫ﲔ ﻳﺪﻱﱠ ﻟَﺒﺰَﻗ ُ‬ ‫ﺖ ﻟﻮ ﻛﺎﻥ ﺑ َ‬ ‫ﲔ ﻗﺎﻝ ﺍﳌﺨﺎﻟﻒ ‪ :‬ﺳﺄﻟﺘﻚ ﺃ ﹾﻥ ﲣﱪﱐ ﻋﻦ ﺍﷲ ﻓﺄﺧﱪﺗﲏ ﻋﻦ ﻋﻔﺮﻳ ٍ‬ ‫َﻋﹶﻠﻴْﻪ ﹶﻟﻘﹶﻮ ﻱﱞ ﹶﺃ ِﻣ ٌ‬
‫ﲑ ﻋﻠﻴﻪ ﻭﻟﻮ ﻛﺎﻥ ﻣﺜ ﹸﻞ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻛﻔﹾﺮﹰﺍ‬ ‫ﻗﺎﻝ ﺻﺎﺣُﺒﻨﺎ ‪ :‬ﺃﻣّﺎ ﺳﻠﻴﻤﺎ ﹸﻥ ﺍﻟﻨﱯﱡ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺪ ﺗﺮ َﻙ ﺍﻟﻨﱠﻜ َ‬
‫ﻭﺍﻓﺘﺮﺍﺀً ﻋﻠﻰ ﺍﷲ ﻭﻣﻐﺎﻟﺒ ﹰﺔ ﻭﺗﻔﻮﻳﻀﹰﺎ ﻟﻠﻤﺸﻴﺌﺔ ﺇﱃ ﺍﻟﻨﻔﺲ ﻟﻜﺎﻥ ﺳﻠﻴﻤﺎﻥ ﻭ ﻣَﻦ ﺣﻀﺮﻩ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺍ ﳉﱢﻦ ﻭﺍﻹﻧﺲ‬
‫ﺃﺣﻖﱠ ﺑﺎﻹﻧﻜﺎﺭ ﺑﻞ ﱂ ﻳﻜﻦ ﺍﻟﻌِﻔﺮﻳﺖُ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻫﻮ ﺍﻟﺬﻱ ﻳﺴﺮﻉ ﻓﻴﻪ ﻭﻳﺬﻛﺮ ﺍﻟﻄﺎﻋﺔ ﻭﻻ ﻳﺘﻘﺮﱠﺏ ﻓﻴﻪ ﺑﺬﻛﺮ ﺳﺮﻋﺔ‬
‫ﺍﻟﻨﻔﻮﺫ ﻭﻳﺒﺸﺮ ﻓﻴﻪ ﺑﺄﻥﹼ ﻣﻌﻪ ﻣﻦ ﺍﻟﻘﻮﱢﺓ ﺍﺠﻤﻟﻌﻮﻟﺔ ﻣﺎ َﻳَﺘﻬَﻴﺄ ﳌﺜﻠﻪ ﻗﻀﺎ ُﺀ ﺣﺎﺟﺘﻪ ﻓﻴﻜﺬﺏ ﰒﱠ ﻻ ﻳﺮﺿﻰ ﺑﺎﻟﻜﺬﺏ ﺣﺘﱠﻰ ﻳﻘﻮﻝ‬
‫ﻗﻮ ﹰﻻ ﻣﺴﺘﻨﻜﺮﹰﺍ ﻭﻳﺪﱠﻋﻲ ﻗﻮﱠﺓ ﻻ ﺗُﺠﻌَﻞ ﻟﻪ ﰒﹼ ﻳﺴﺘَﻘﺒﻞ ﺑﺎﻻﻓﺘﺮﺍﺀ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻻﺳﺘﺒﺪﺍﺩ ﻋﻠﻴﻪ ﻭﺍﻻﺳﺘﻐﻨﺎﺀ ﻋﻨﻪ ﻧﺒﻴّﺎﹰ ﻗ ْﺪ‬
‫ﻼ ﻋﻦ ﺃ ﹾﻥ ﻳﻀﺮﺑَﻪ ﻭﻳﺴ ﺠُﻨﻪ‬
‫ﲑ ﺍﳉﺒﺎﻝ ﻭﻧﻄ َﻖ ﻛﻞﱢ ﺷﻲﺀ ﰒﱠ ﻻ ﻳﺰﺟﺮﻩ ﻓﻀ ﹰ‬
‫ﻣﻠﻚ ﺍﳉ ﻦﱠ ﻭﺍﻹﻧﺲ ﻭﺍﻟﺮﱢﻳﺎﺡَ ﻭﺍﻟﻄﲑ ﻭﺗﺴْﻴ َ‬
 ‫ﻼ ﻋﻦ ﺃﻥ ﻳﻘﺘﻠﻪ ‪.‬‬
‫ﻓﻀ ﹰ‬
‫ﻭﺑﻌ ُﺪ ﻓﺈﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﱂ ﳚﻌﻞ ﺫﻟﻚ ﺍﻟﻘﻮﻝ ﻗﺮﺁﻧﹰﺎ ﻭﻳﺘﺮﻙ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﻌَﻴﺐ ﺇﻻﹼ ﻭ ﺍﻟﻘﻮﻝ ﻛﺎﻥ ﺻِﺪﻗﹰﺎ‬
‫ﻣﻘﺒﻮ ﹰﻻ‬

‫ﻭﺑﻌﺪ ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﻘﻮ ﹶﻝ ﻗﺪ ﲰﻌﻪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺗﻼ ُﻩ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻭﻣﺎ ﺯﺍﻟﻮﺍ ﻳﺘﻠﻮﻧﻪ ﰲ ﳎﺎﻟﺴﻬﻢ‬
‫ﻀﺐُ ﷲ ﺗﻌﺎﱃ ﻏﻀﺒﻚ ‪.‬‬
‫ﻭﳏﺎﺭﻳﺒﻬﻢ ﺃﻓﹶﻤﺎ ﻛﺎﻥ ﰲ ﲨﻴﻊ ﻫﺆﻻﺀ ﻭﺍﺣﺪٌ ﻳﻌﺮﻑ ﻣﻌﺮﻓﺘﻚ ﺃﻭ ﻳﻐ َ‬

‫ﺩﻓﺎﻉ ﻋﻦ ﺍﻟﻜﻠﺐ‬

‫ﺐ ﺃﻫ ﹶﻞ ﺧﻴﻤ ٍﺔ ﻭﺍﺣﺪﺓ‬
‫ﺖ ﲨﻴ َﻊ ﺃﻫﻞ ﺍﻟﺒﺪﻭ ﰲ ﲨﻴﻊ ﺍﻵﻓﺎﻕ ﻣﻦ ﺍﻷﺭﺽ ﺃ ﹾﻥ ُﺗﺼِﻴ َ‬ ‫ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ‪ :‬ﻟﻮ ﺍﻋﺘﺮ ْ‬
‫ﺿ َ‬
‫ﻕ ﺍﻟﻮﺍﺣﺪ ﳌﹶﺎ ﻭﺟﺪﺗﻪ ﻭﻛﺬﻟﻚ ﻛﺎﻧﻮﺍ ﰲ ﺍﳉﺎﻫﻠﻴﱠﺔ ﻭﻋﻠﻰ ﺫﻟﻚ ﻫﻢ ﰲ ﺍﻹﺳﻼﻡ ﻓﻤﻦ‬ ‫ﻟﻴﺲ ﻋﻨﺪ ُﻫ ْﻢ ﻛﻠﺐٌ ﻭﺍﺣﺪ ﻓﻤﺎ ﻓﻮ َ‬
‫ﻱ‬
‫ﺭﺟ َﻊ ﺑﺎﻟﺘﺨﻄﺌﺔ ﻋﻠﻰ ﲨﻴﻊ ﻃﻮﺍﺋﻒ ﺍﻷﻣﻢ ﻭﺍﻟﺘﺄﻧﻴﺐﹺ ﻭﺍﻻﻋﺘﺮﺍﺽ ﻋﻠﻰ ﲨﻴﻊ ﺍﺧﺘﻴﺎﺭﺍﺕ ﺍﻟﻨﺎﺱ ﻓﻠﻴﺘﱠﻬﻢ ﺭﺃﻳَﻪ ﻓﺈﻥﱠ ﺭﺃ َ‬
‫ﺍﻟﻔﺮ ِﺩ ﻭﻻﺳﻴّﻤﺎ ﺍﳊﺴﻮ ُﺩ ﻻ ﻳَﻔﻲ ﺑﺮﺃﻱ ﻭﺍﺣﺪ ﻭﻻ ﻳﺮﻯ ﺍﻻﺳﺘﺸﺎﺭﺓ ﺣﻈﹰﺎ ﻭﻛﻴﻒ ﺑﺄ ﹾﻥ ﻳَﻔ َﻲ ﲜﻤﻴﻊ ﺃﻫﻞ ﺍﻟﺒﺪﻭ ﻣﻦ‬
‫ﺍﻟﻌﺮﺏ ﻭﺍﻟﻌﺠﻢ ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥﱠ ﺍﻟَﺒ ْﺪ ﹺﻭ ﻗﺪ ﻳﻜﻮﻥ ﰲ ﺍﻟﻠﱡﻐﺔ ﳍﻤﺎ ﲨﻴﻌﹰﺎ ﻗﻮ ﹸﻝ ﺍﷲ ﻋﺰﱠ ﻭﺟﻞﱠ ‪َ :‬ﻭﺟَﺎ َﺀ ﹺﺑ ﹸﻜ ْﻢ ِﻣ َﻦ ﺍ ﹾﻟَﺒ ْﺪ ﹺﻭ ِﻣ ْﻦ‬
‫ﺐ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﻳَﻨﺰﻝ ﺍﻟﺒﺎﺩﻳﺔ ﻟﺘﺤﻮﱠﻝ ﺭﺃﻳُﻪ ﻭﺍﺳﺘﺒ َﺪ ﹶﻝ ﺑ ِﻪ‬ ‫ﻍ ﺍﻟﺸﱠ ْﻴﻄﹶﺎ ﹸﻥ ﺑَﻴْﻨﹺﻲ َﻭَﺑ ْﻴ َﻦ ﺇ ْﺧ َﻮﺗِﻲ ﻭﻟﻮ ﺍﺑﺘُﻠﻲ ﺻﺎﺣ ُ‬
‫َﺑ ْﻌ ِﺪ ﹶﺃ ﹾﻥ َﻧ َﺰ ﹶ‬
‫ﻱ‬
‫ﺭﺃ َ‬

‫ﺐ ﺍﻟﻜﻠﺐ ﻭﺇﺑﻌﺎﺩَﻩ ﻭﻗﺪ ﻗﺎﻝ ﺃﺑﻮ ﻋﱠﺒﺎ ٍﺩ ﺍﻟﻨﻤﲑﻱ ‪ :‬ﻻ ﻳﻜﻮﻥ ﺍﻟﺒُﻨْﻴَﺎﻥ ﻗﺮَﻳ ﹰﺔ ﺣﱴ ﻳﻨﺒ ﺢَ ﻓﻴﻪ ﻛﻠ ٌ‬
‫ﺐ‬ ‫ﻣﻦ ﻗﺪ ﺟﺮّﺏ ﺗﻘﺮﻳ َ‬
‫ﲑ ﻓﻴﻬﺎ ﺣﺎﺋﻚٌ ﻭﻣﻌﻠﱢﻢ ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﱠﺎﺩ ‪ :‬ﻳﺎ‬ ‫ﻭﻳﺰْﻗ َﻮ ﻓﻴﻪ ﺩﻳﻚ ﻭﳌﱠﺎ ﻗﺎﻝ ﺃﲪﺪ ﺑ ُﻦ ﺍﳋﹶﺎﺭَﻛﻲ ‪ :‬ﻻ ﺗَﺼﲑ ﺍﻟﻘﺮﻳ ﹸﺔ ﻗﺮَﻳ ﹰﺔ ﺣﺘﱠﻰ ﻳﺼ َ‬
‫ﺕ ﺇﱃ ﻫﺬﺍ ﻓﻘﺪ ﺻﺎﺭﺕ ﻣﺪﻳﻨﺔ ‪.‬‬ ‫ﳎﻨﻮ ﹸﻥ ﺇﺫﺍ ﺻﺎﺭ ْ‬
‫ﻭﻟﻠﻜﻠﺐ ﺇﺛﺒﺎﺗُﻪ ﻭﺟ َﻪ ﺻﺎﺣﺒﹺﻪ ﻭﻧﻈﺮُﻩ ﰲ ﻋﻴﻨﻴﻪ ﻭﰲ ﻭﺟﻬﻪ ﻭﺣﺒﱡﻪ ﻟﻪ ﻭ ُﺩﻧﱡﻮﻩ ﻣﻨﻪ ﺣﺘﱠﻰ ﺭﺑﱠﻤﺎ ﻻﻋﺒﻪ ﻭﻻﻋﺐ ﺻﺒﻴﺎﻧَﻪ‬
‫ﺱ ﺍﻟﱵ ﻟﻮ ﻧﺸﱠﺒﻬﺎ ﰲ ﺍﻟﺼﺨﺮ ﻟَﻨﺸِﺒﺖ ﻭﺍﻷﻧﻴﺎﺏُ ﺍﻟﱵ ﻟﻮ ﺃﳓﻰ ﻬﺑﺎ ﻋﻠﻰ‬
‫ﺑﺎﻟﻌﺾﱢ ﺍﻟﺬﻱ ﻻ ﻳﺆﺛﱢﺮ ﻭﻻ ﻳُﻮﺟﹺﻊ ﻭﻫﻲ ﺍﻷﺿﺮﺍ ُ‬
‫ﺍﳊﺼَﻰ ﻟﺮ ﺿﱠﻬﺎ‬

‫ﺚ ﺍﻟﻌﻬﹺﺪ‬
‫ﻭﻗﺪ ﺗﺮﺍﻩ ﻭﻣﺎ ﻳﺼﻨﻊ ﺑﺎﻟﻌﻈﹾﻢ ﺍﳌﺪﻣَﺞ ﻭﺑﺎﻟﻔِﻘﹾﺮﺓ ﻣﻦ ﺍﻟﺼﱡﻠﺐ ﺍﻟﻘﺎﺳﻲ ﺍﻟﺬﻱ ﻟﻴﺲ ﺑﺎﻟﻨﱠ ﺨِﺮ ﺍﻟﺒﺎﱄ ﻭﻻ ﺑﺎﳊﺪﻳ ِ‬
‫ﺾ ﺍﳉﻮﻉ‬
‫ﺾ ﺍﳌﻤﺎﻧﻌ ِﺔ ﻭﻭﺍﻓ َﻖ ﻣﻨﻪ ﺑﻌ َ‬
‫ﺑﺎﻟﻮﺩَﻙ ﺍﻟﺬﻱ ﻳﻠﲔ ﻣﻌﻪ ﺑﺎﳌﻀْﻎ ﻭﻳَﻄﻴﺐ ﻓﺘﺮﺍﻩ ﻛﻴﻒ ﻳﺮ ﺿﱡﻪ ﻭﻳﻔﺘّﺘﻪ ﰒﱠ ﺇﻥ ﻣﺎَﻧﻌَﻪ ﺑﻌ َ‬
‫ﻛﻴﻒ ﻳﺒﺘﻠِﻌﻪ ﻭﻫﻮ ﻭﺍﺛﻖ ﺑﹺﺎﺳﺘﻤﺮﺍﺋﻪ ﻭﻫﻀْﻤﻪ ﺃﻭ ﺑﺈﺫﺍﺑﺘﻪ ﻭ َﺣﻠﱢﻪ ‪ .‬ﻭﻟﻪ ﺿﺮﻭﺏٌ ﻣﻦ ﺍﻟﻨﱠﻐَﻢ ﻭﺃﺷﻜﺎﻝ ﻣﻦ ﺍﻷﺻﻮﺍﺕ ﻭﻟﻪ‬
‫ﲔ ﺇﺫﺍ ﻛﺎﻥ‬
‫ﻧﻮﺡ ﻭﺗﻄﺮﻳﺐ ﻭﺩُﻋﺎﺀ ﻭﺧُﻮﺍﺭ ﻭ َﻫﺮﹺﻳﺮ ﻭﻋُﻮﺍﺀ ﻭﺑَﺼﺒﺼﺔ ﻭﺷﻲ ٌﺀ ﻳﺼﻨَﻌﻪ ﻋﻨﺪ ﺍ ﻟﻔﺮﺡ ﻭﻟﻪ ﺻﻮﺕٌ ﺷﺒﻴﻪٌ ﺑﺎﻷﻧ ﹺ‬
‫ﲔ ﺍﻟﻌُﻮﺍﺀ ﻭﺍﻷﻧﲔ ﻭﻟﻪ ﻭﻁﺀٌ ﻟﻠﺤﺼﻰ ﻣﺜﻠﻪ ﺑﺄﻥ ﻟﻮ‬ ‫ﻒ ﺷﻲﺀٌ ﺑ َ‬
‫ﺐ ﺃﺷﻜﺎﻟﻪ ﰲ ﹸﻏﺪُﻭﺍﺕ ﺍﻟﺼﱠﻴ ِ‬
‫ﻳَﻐْﺸَﻰ ﺍﻟﺼﻴﺪ ﻭﻟﻪ ﺇﺫﺍ ﻻ َﻋ َ‬
‫ﻭﻃﺊ ﺍﳊﺼﻰ ﻋﻠﻰ ﺃﺭﺽ ﺍﻟﺴﻄﻮﺡ ﻻ ﻳﻜﻮﻥ ﻣﺜﻠﻪ ﻭﻁﺀ ﺍﻟﻜﻠﺐ ﻳﺮﰉ ﻋﻠﻰ ﻭﺯﻧﻪ ﻣﺮﺍﺭﹰﺍ ﻭﺇﺫﺍ ﻣﺮﱠ ﻋﻠﻰ ﻭﺍ ٍﺩ ﺟﺎﻣ ٍﺪ‬
‫ﺐ ﻣﻮﺍﺿ َﻊ ﺍﳋﺮﻳﺮ ﰲ ﺃﺳﻔﻠﻪ ‪.‬‬‫ﻇﺎﻫ ﹺﺮ ﺍﳌﺎﺀ ﺗﻨﻜﹼ َ‬
‫ﻼ ﺍﲰﻪ ﻭﺛﱠﺎﺏ ﻭﺍﺳﻢ ﻛﻠﺒﹺﻪ ﻋﻤﺮﻭ ﻓﻘﺎﻝ ‪ ) :‬ﻭﻟﻮ ﻫَﻴﱠﺎ ﻟﻪ ﺍﻟﻠﹼﻪ ** ﻣِﻦ ﺍﻟﺘﱠﻮﻓﻴﻖ ﺃﺳﺒﺎﺑﺎ ( ) ﻟﺴﻤﱠﻰ‬ ‫ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ﻭﺭﺃﻯ ﺭﺟ ﹰ‬
‫ﺐ َﻭﺛﱠﺎﺑﺎ (‬
‫ﻧﻔﺴِﻪ َﻋﻤْﺮﹰﺍ ** ﻭ ﲰﱠﻰ ﺍﻟﻜﻠ َ‬
‫) ﺃﻃﹾﺒﺎﺀ ﺍﻟﻜﻠﺒﺔ ﻭﺍﳋﻨﺰﻳﺮﺓ ﻭﺍﻟﻔﻬﺪﺓ ( ﻗﺎﻝ ‪ :‬ﻭﺍﻟﻜﻠﺒﺔ ﻛﺜﲑ ﹸﺓ ﺍﻷﻃﺒﺎ ِﺀ ﻭﻛﺬﻟﻚ ﺍﳋﻨﺰﻳﺮﺓ ﻭﻟﻠﻔﹶﻬﺪﺓ ﺃﺭﺑﻌﺔ ﺃﻃﺒﺎﺀ ﻣﻦ ﹶﻟ ُﺪ ﹾﻥ‬
‫ﺻﺪﺭﹺﻫﺎ ﻭﻗﺮﺏ ﺇﺑﻄﻴﻬﺎ ﺇﱃ ﺭﻓﻐﻴﻬﺎ ﻭﻟﻠﻔﻴﻞ ﺣﻠﻤﺘﺎﻥ ﺗﺼﻐﺮﺍﻥ ﻋﻦ ﺟﺜﹼﺘﻪ ﻭﳘﺎ ﳑﺎ ﻳﻠﻲ ﺍﻟﺼﱠﺪﺭ ﻣﺜﻞ ﺍﻹﻧﺴﺎﻥ ﻭﺍﻟﺬﹼﻛﹸﺮ ﰲ‬
‫ﺫﻟﻚ ﻳﺸﺒﱠﻪ ﺑﺎﻟﺮﺟﻞ ﻷ ﹾﻥ ﻟﻠﺮﺟﻞ ﺛﺪﻳَﻴْﻦ ﺻﻐﲑَﻳﻦ ﻋﻦ ﺟﺜﺘﻪ ‪.‬‬
‫ﺏ ﺍﻣﺮﺃﺗَﻪ ﺑﺎﻟﺴﻴﻒ‬
‫ﺏ ﻭﺍﻗﻴ ﹰﺔ ﻣﻦ ﻋﺒﺚ ﺍﻟﺴﱡﻔﻬﺎﺀ ﻭﺍﻟﺼﱢﺒﻴﺎﻥ ﻬﺑﺎ ﻗﺎﻝ ﺩُﺭﻳﺪ ﺑﻦ ﺍﻟﺼﱢﻤﱠﺔ ﺣﲔ ﺿ َﺮ َ‬
‫ﻭﻳﻘﺎﻝ ‪ :‬ﺇﻥﱠ ﻋﻠﻰ ﺍﻟﻜﻼ ﹺ‬
‫ﺏ(‬
‫ﺖ ﻳﺪﺍﻫﺎ ** ﻭﻣﺎ ﺇﻥ ﻳُﻌﺼﺒَﺎﻥ ﻋﻠﻰ ِﺧﻀَﺎ ﹺ‬
‫ﲔ ﹶﺃ ﹾﻥ ُﻋﺼِﺒ ْ‬
‫ﻭﱂ ﻳﻘﺘﻠﹾﻬﺎ ‪ ) :‬ﺃﹶﻗﺮّ ﺍ ﹾﻟ َﻌ َ‬

‫ﺏ ﳍﺎ‬
‫) ﻓﺄﺑﻘﹶﺎ ُﻫﻦﱠ ﺃ ﻥﱠ ﳍﻦّﱠ َﺟﺪّﹰﺍ ** ﻭﻭﺍﻗﻴﺔ ﻛﻮﺍﻗﻴﺔ ﺍﻟﻜﻼﺏ ( ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) :‬ﺇ ﹾﻥ ﻳَﻘِﻨَﺎ ﺍﻟﻠﱠﻪ ﻣِﻦ َﺷﺮﱢﻫﺎ ** ﻓﺈ ﻥﱠ ﺍﻟﻜﻼ َ‬
‫ﺖ ** ﺇﻥ ﺍﻟﻜﻼﺏ ﻃﻮﻳﻠﺔ‬ ‫ﻭﺍﻗَﻴ ْﻪ ( ﻭﻳﺮﻭﻯ ‪ :‬ﺳﻴﻨْ ﺠﹺﻴﻪ ِﻣ ْﻦ ﺷﺮﱢﻫﺎ ﺷﺮﱡﻩ ﻭﻗﺎﻝ ﻏﲑﻩ ‪ ) :‬ﻭﻟﻘ ْﺪ ﻗﺘﻠﺘُﻚ ﺑﺎﳍﺠﺎﺀ ﻓﻠﻢ ﹸﲤ ْ‬
‫ﺏ ﺗﻨﻬَﺸﻬﺎ‬
‫ﳋ ْﺘﺮُ ( ) ﻛﺄﺫﺅ ﹴ‬
‫ﺱ ﺩَﺃﺑﺎﹰ ﰲ ﻃﻼﺏ ﺍﻟﺜﹼﺮَﺍ ** ﻓﻜﹸﻠﱡﻬﻢ ﻣﻦ ﺷﺄﻧﻪ ﺍ ﹶ‬
‫ﺍﻷﻋْﻤﺎ ﹺﺭ ( ﻭﻗﺎﻝ ﺑﹺﺸﺮ ﺑﻦ ﺍﳌﻌْﺘﻤﺮ ‪ ) :‬ﺍﻟﻨﺎ ُ‬
‫ﺃﺫﹾﺅﺏٌ ** ﳍﺎ ﻋُﻮﺍﺀٌ ﻭﳍﺎ ﺯَﻓ ُﺮ (‬

‫ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ﻗﺰَﺡ ﺍﻟﻜﻠﺐ ﺑﺒﻮﻟﻪ ﻳﻘﺰﺡ ﻗﺰْﺣﹰﺎ ﺇﺫﺍ ﺑﺎﻝ ﻗﺎﻝ ‪ :‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺼﱠﻘﺮ ‪ :‬ﻳﻘﺰَﺡ ﺑﺒﻮﻟﻪ ﺣﲔ‬
‫ﺖ ﺭﹺﺟﻠﹶﻬﺎ‬ ‫ﺕ ﺑﺎﳌﺮﺃﺓ ﺃﺷﻐُﺮﻫﺎ ﺷﻐْﺮﹰﺍ ﺇﺫﺍ ﺭﻓﻌ َ‬
‫ﻳﺒﻮﻝ ﻭﺷﻐﺮ ﺍﻟﻜﻠﺐ ﻳﺸﻐَﺮ ﺇﺫﺍ ﺭﻓﹶﻊ ﺭ ْﺟﻠﹸﻪ ﺑﺎﻝ ﺃﻭ ﱂ ﻳﺒﻞ ﻭﻳﻘﺎﻝ ﺷﻐﺮ ُ‬
‫ﺐ ﻣَﺸَﻰ ﻟﻠﻜﻠَﺒ ِﺔ **‬
‫ﺸَﻴ ِﺔ ﺍﻟﻜﻠ ﹺ‬
‫ﺐ ﻣُﻌﺎﻇﹶﻠ ﹰﺔ ﻳﻌﲏ ﺍﻟﺴﱢﻔﺎﺩ ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺰﺣﻒ ‪ ) :‬ﻛ ِﻤ ْ‬
‫ﻟﻠﻨﱢﻜﺎﺡ ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ﻋﺎﻇﹶﻞ ﺍﻟﻜﻠ ُ‬
‫ﻳَﺒﻐﻲ ﺍﻟﻌِﻈﺎ ﹶﻝ ﻣُﺼْﺤﺮﹰﺍ ﺑﺎﻟﺴﱠﻮﺀَﺓ ( ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ﻛﻠ ﺐٌ ﻋﺎﻇِﻞ ﻭﻛﻼﺏٌ ُﻋﻈﹼﻞ ﻭَﻋﻈﹶﺎﱃ ﻭﻗﺎﻝ ﺣﺴﺎﻥ ﺑﻦ ﺛﺎﺑﺖ‬
‫ﺐ(‬
‫ﲑ ﻣﻦ َﻳﺰﹺﻳ َﺪ ﻭﺧَﺎﻟ ٍﺪ ** ﻭﻟﺴﺖ ﲞﻴْﺮ ﻣﻦ ﻣﻌﺎﻇﻠﺔ ﺍﻟﻜﻠ ﹺ‬
‫ﺍﻷﻧﺼﺎﺭﻱ ‪ ) :‬ﻭﻟﹶﺴﺖ ﺑَﺨ ﹴ‬

‫ﺕ َﻳ ْﻮﻣَﺌ ٍﺬ ﺇﱃ ﺑﲏ ﻋﺒﺪ (‬
‫ﻒ ﺍﻟﺮﱢﻳﺢ ‪ :‬ﺣﺪﱠﺛﲏ ﺃﰊ ﻟﻘ ْﺪ ﻧﻈﺮ ُ‬
‫ﳉﻌْﺪ ﻱّ ﻳﻮﻡ ﻓﻴ ِ‬
‫ﻗﺎﻝ ﻣﺎِﻟﻚُ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺍ ﹶ‬
‫ﺍﳊﺎﺭﺙ ﺑﻦ ﳕﲑ ﻓﻤﺎ ﺷﺒﱠﻬﺘُﻬﻢ ﺇﻻﱠ ﺑﺎﻟﻜﻼﺏ ﺍﳌﺘﻌﺎﻇﻠﺔ َﺣ ْﻮ ﹶﻝ ﺍﻟﻠﻮﺍﺀ ‪.‬‬
‫ﺐ ﺍ َﻷ ِﺳﻨﱠﺔ ﻻﻋﺒﻪ ﺍﳊﺎﺭﺙ ﻭﺍﻟﻴﻮﻡ ﻗﺎﻝ ﻓﻘﺎﻝ ﻣﻨﺬ ﻳﻮﻣﺌﺬ ﻗﺎﻝ ‪ :‬ﻭﺍﻟﺴﱠﻠﻮﻗﻴّﺔ ﻣﻨﺴﻮﺑَﺔﹲ‬‫ﻚ ﻣﻼﻋ ُ‬‫ﻭﻗﺎﹶﻝ ﺃﺑﻮ َﺑﺮَﺍﺀ ﻋﺎﻣ ُﺮ ﺑﻦ ﻣﺎﻟ ٍ‬
‫ﻕ ﻟﻪ ** ﹶﻃﻮْﺭﹰﺍ ﺗُﻌﺎﹺﻧﺪُﻩ‬
‫ﺿﻮَﺍ ﹴﺭ ِﻣ ْﻦ ﺳَﻠﻮ َ‬
‫ﻕ ﻣﻦ ﺑﻼﺩ ﺍﻟﻴَﻤﻦ ﳍﺎ ﺳﻼﺡٌ ﺟﻴﱢﺪ ﻭﻛﻼﺏ ﹸﻓﺮﱠﻩ ﻭﻗﺎﻝ ﺍﻟ ﹶﻘﻄﹶﺎﻣﻲﱡ ‪ ) :‬ﻣﻌﻪ َ‬
‫ﺇﱃ ﺳَﻠﻮ َ‬
‫ﻭﺗﻨﻔﻌﻪ ( ﺗﻌﻔﲑ ﺍﻟﺒﻬﺎﺋﻢ ﻭﺍﻟﺴﺒﺎﻉ ﺃﻭﻻﺩﻫﺎ ﻗﺎﻟﹸﻮﺍ ‪ :‬ﻭﻟﻴﺲ ﰲ ﺍﻷَﺭﺽ ﻬﺑﻴﻤﺔﹲ ﻭﻻ ﺳﺒﻊ ﺃﻧﺜﻰ ﺗﺮﻳﺪ ﻓِﻄﺎﻡَﻭﻟﺪﻫﺎ ﻭﺇﺧﺮﺍﺟَﻪ‬
‫ﻣﻦ ﺍﻟﻠﱠﺒَﻦ ﺇﱃ ﺍﻟﻠﺤﻢ ﺃﻭ ﻣﻦ ﺍﻟﻠَﺒ ﹺﻦ ﺇﱃ ﺍﻟ ُﻌﺸْﺐ ﺇﻥ ﻛﺎﻧﺖ ﻬﺑﻴﻤ ﹰﺔ‬

‫ﺇﻻﱠ ﻭﻫﻲ ﺗﻌﻔﺮ ﻭﻟﺪَﻫﺎ ﻭﺍﻟﺘﻌﻔﲑ ‪ :‬ﺃﻥ ﺗﺮﺿﻌﻪ ﻭﲤﻨﻌﻪ ﺣﱴ ﳚﻮﻉ ﻭﻳﻄﻠﺐ ﺍﻟﻠﺤ َﻢ ﺇﻥ ﻛﺎﻥ ﺳﺒﻌﹰﺎ ﻭﺍﻟﻌُﺸْﺐَ ﺇﻥ ﻛﺎﻥ ﻬﺑﻴﻤﺔ‬
‫ﺤ ﹺﻢ ﺃﻭ‬
‫ﺖ ﻣﻨﻌِﻬﺎ ﻟﻪ ﺃﻃﻮ ﹶﻝ ﺣﺘﱠﻰ ﺇﺫﺍ ﻗﻮﻱ ﻋﻠﻰ ﺃﻛﹾﻞ ﺍﻟﻠﱠ ْ‬ ‫ﺕ ﻋﻠﻴﻪ ﺍﻷﻳﱠﺎﻡ ﻛﺎﻥ ﻭﻗ ُ‬ ‫ﻓﻼ ﺗﺰﺍ ﹸﻝ ﺗﻨﻮﱢﻟﻪ ﻭﺗُﻤﺎﻃﻠﻪ ﻭﻛﻠﻤﺎ ﻣﺮﱠ ْ‬
‫ﺖ َﻭﻫَﺎﺩِﻳﺔﹸ ﺍﻟﺼﱢﻮَﺍ ﹺﺭ ِﻗﻮَﺍ ُﻣﻬَﺎ ( )‬
‫ﺸﻴﱠ ﹲﺔ ﻣَﺴْﺒُﻮﻋَﺔﹲ ** ﺧُ ِﺬﹶﻟ ْ‬
‫ﻚ ﹶﺃ ْﻡ َﻭ ْﺣ ِ‬
‫ﺍﻟ ُﻌﺸْﺐ ﻓﻄﻤﺘﻪ ﻗﺎﻝ ﻟﺒﻴﺪٌ ﰲ ﻣﺜﻞ ﺫﻟﻚ ‪ ) :‬ﹶﺃ ﹾﻓ ِﺘ ﹾﻠ َ‬
‫ﻉ ِﺷ ﹾﻠ َﻮﻩُ ** ﹸﻏﺒْﺲٌ ﹶﻛﻮَﺍ ِﺳﺐُ ﹶﻻ‬
‫ﺽ ﺍﻟﺸﱠﻘﹶﺎِﺋ ﹺﻖ ﻃﹶﻮْﻓﹸﻬَﺎ َﻭﺑُﻐَﺎﻣُ َﻬﺎ ( ) ﳌﹸ َﻌﻔﱠ ﹴﺮ ﹶﻗ ْﻬ ٍﺪ َﺗﻨَﺎ َﺯ َ‬
‫ﺖ ﺍﻟﹾﻔﹶﺮﹺﻳﺮَ ﻓﹶﻠﻢ َﻳ ﹺﺮ ْﻡ ** ﻋُ ْﺮ َ‬
‫ﺿﻴﱠ َﻌ ِ‬
‫َﺧ ْﻨﺴَﺎ ُﺀ َ‬
‫ﺶ ﺳِﻬﺎﻣُﻬﺎ ( ﻷﻥﱠ ﺍﻟﺒﻘﺮﺓ ﺇﺫﺍ ﻛﺎﻧﺖ ﲝﻀْﺮﺓ ﻭﻟﺪﻫﺎ ﱂ‬ ‫ﺻ ْﺒَﻨﻬَﺎ ** ﺇﻥﱠ ﺍﳌﻨﺎﻳﺎ ﻻ َﺗﻄِﻴ ُ‬ ‫ُﻳ َﻤﻦﱡ ﹶﻃﻌَﺎ ُﻣﻬَﺎ ( ) ﺻَﺎﺩَﻓ َﻦ ﻣِﻨْﻬَﺎ ِﻏﺮﱠ ﹰﺓ ﹶﻓﹶﺄ َ‬
‫ﺖ ﺩﻭَﻧﻪُ ﺑﻘﹸﺮﻭﻬﻧ ﺎ ﺃﺷﺪﱠ ﺍﻟﻘﺘﺎﻝ ﺣﺘﱠﻰ ﺗُﻨﺠﻴَﻪ ﺃﻭ ﺗﻌﻄﹶﺐ ‪.‬‬ ‫ﻉ ﻣﻨﻪ ﻭﻗﺎﺗﹶﻠ ْ‬ ‫ﺗﻀﻴﱢﻌﻪ ﻭﻣَﻨﻌﺖ ﺍﻟﺴﱢﺒﺎ َ‬

‫ﺑﻌﺾ ﻣﻦ ﻛﲏ ﺑﺎﻟﻜﻼﺏ‬
 ‫ﺝ ُﺣﺒﱠﻰ ﺍﳌﺪَﻧﻴﱠﺔ ﻳﻘﺎﻝ ﻟﻪ ﺍﺑﻦ ﺃﻡﱢ ﻛِﻼﺏ ﻭﻗﹶﺎﻝ ﺍﻟﺸﱠﺎﻋﺮ‬
‫ﺏ ﻭﻛﺎﻥ ﺯﻭ ُ‬
‫ﳊﻤﱠﺮَﺓ ﻳﻜﲎ ﺃﺑﺎ ﻛﻼ ﹴ‬
‫ﻗﺎﻝ ‪ :‬ﻭﻛﺎﻥ ﺍﺑ ُﻦ ِﻟﺴَﺎ ِﻥ ﺍ ﹸ‬
‫ﻳﺬﻛﹸﺮﻫﺎ ‪:‬‬

‫ﺏ(‬
‫ﺕ َﻭﺟْﺪﻱ ﺑﻪ ﺃﻡﱡ ﻭﺍﺣ ٍﺪ ** ﻭﻻ ﻭ ْﺟ ُﺪ ُﺣﺒﱠﻰ ﺑﺎﺑ ﹺﻦ ﺃﻡﱢ ِﻛ ﻼ ﹺ‬
‫) ﻭﻣَﺎ َﻭ َﺟ َﺪ ْ‬

‫ﺻﻔﺔ ﻋﻴﻮﻥ ﺍﻟﻜﻼﺏ‬

‫ﺼﻒُ ﻋﻴﻮ ﹶﻥ ﺍﻟﻜﻼﺏ ﺇﺫﺍ ﺃﺑﺼﺮﺕ ﺍﻟﺼﱠﻴﺪ ‪ ) :‬ﳎﺰﱠﻋَﺔﹲ ﻏﹸﻀْﻒٌ ﻛﺄﻥﱠ ﻋﻴﻮﻧَﻬﺎ ** ﺇﺫﺍ ﺁ ﹶﺫ ﹶﻥ ﺍﻟ ﹸﻘﻨﱠﺎ ُ‬
‫ﺹ ﺑﺎﻟﺼﱠﻴﺪ‬ ‫ﻭﻗﺎﻝ ﺁﺧﺮ ﻳ ِ‬
‫ﲔ ﲣِﺘﻞﹸ ﺍﻟﺼﱠﻴﺪ‬ ‫ﻀ َﺮﺱُ ( ﳎﺰّﻋﺔ ‪ :‬ﰲ ﺃﻋﻨﺎﻗﻬﺎ َﺟﺰْﻉ ﻭﻫﻮ ﺍﻟﻮﺩَﻉ ﻳُﺠﻌَﻞ ﰲ ﺍﻟﻘﻼﺋﺪ ﻳﻘﻮﻝ ‪ :‬ﺗﺒﻴﺾﱡ ﻋﻴﻮﻧُﻬﺎ ﺣ َ‬
‫َﻋ ْ‬
‫ﺏ(‬
‫ﺡ ﻟﻠ ﹶﻜ ﻼﱠ ﹺ‬
‫ﺕ ** ِﻓ ْﻌ ﹶﻞ ﺍﻟﻀﱢﺮﺍﺀ َﺗﺮَﺍ ُ‬
‫ﺥ ﺇﺫﺍ ﹶﻏ َﺪ ْ‬
‫ﻀﺮَﺱ ﻫﺎﻫﻨﺎ ‪ :‬ﺍﻟَﺒﺮَﺩ ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) :‬ﺧُﻮﺹٌ َﺗﺮَﺍﺡ ﺇﱃ ﺍﻟﺼﱡﺮﺍ ﹺ‬
‫ﻭﺍﻟ َﻌ ْ‬
‫ﺏ(‬
‫ﲔ ﺗَﻬَﺘ ﹺﺮﺵُ ﺍﻟﻜِﻼ ُ‬‫ﻭﻗﺎﻝ ﺁﺧﺮ ﻭﺫﻛﺮ ﺍﻟﻀﱢﺮﺍﺀ ﻭﻫﻮ ﻳﺼﻒ ﺍﻟﺸﱠﻴﺦ ﻭﺿ ْﻌﻔﹶﻪ ‪ ) :‬ﻭﻣﻨﻬﺎ ﺃﻥ ﻳُﻘﺎ َﺩ ﺑﻪ ﺑَﻌﲑ ** ﺫﹶﻟﹸﻮﻝﹲ ﺣ َ‬

‫ﺝ ** ﻭﻛ ﱡﻞ ﻣُﻔﺪﱠﺍ ِﺓ ﺍﻟﻌُﻼﻟﺔ‬
‫ﺐ ﺧﲑﹰﺍ ﻛﻞﹼ ﺃﻫﻮﺝ ِﻣ ْﻬ َﺮ ﹴ‬
‫ﺐ ﻭﺍﳌﻄﻴﱠﺔ ﻭﺃﹶﻧﺸﺪ ‪ ) :‬ﻓﺄﻋ ﹶﻘ َ‬
‫ﻗﺎﻝ ‪ :‬ﻭﻫُﻢ ﻋﻨﺪ ﺍﳊﺎﺟﺔ ُﻳ ِﻌﺪﱡﻭﻥ ﺍ ﻟﻜﻠ َ‬
‫ﺻ ﹾﻠ ِﺪ ﹺﻡ ( ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ :‬ﻣُﻔﺪﱠﻳﺎﺕ ﻭﻣﻠﻘﱠﺒﺎﺕ ﻭﺃﻧﺸﺪ ﻗﻮﻝ ﺃﰊ ﹸﺫﺅَﻳﺐ ﰲ ﺷﺒﻴﻪٍ ﺑﺎﳌﻌﲎ ﺍﻷﻭّﻝ ‪ :‬ﻳﻘﻮﻝ ‪ :‬ﻫﺬﻩ ﺍﻟﺜﱢﲑﺍﻥ ﳌﺎ‬ ‫ِ‬
‫ﲔ ﻣﻊ ﺍﻟﺼﺒﺢ ﻭﺍﻹﺷﺮﺍﻕ ﻣﻦ‬
‫ﻗﺪ ﻟﹸﻘﱢ َ‬

‫ﺸﺮﱠ ﻕُ ﰲ ﺍﻟﺸﻤﺲ ﻓﻌﻨﺪﻫﺎ ﺗُﺮﺳَﻞ‬ ‫ﺍﻟﻜﻼﺏ ﺻﺎﺭ ﺃﺣﺪﻫﺎ ﺣﲔ َﻳﺮَﻯ ﺳﺎﻃﻊ ﺍﻟﺼﺒﺢ َﻳ ﹾﻔ َﺰ ﻉُ ﻭﺫﻟﻚ ﺃﻧﱠﻬﺎ ﲤ ﹶﻄﺮُ ﻟﻴﻠﺘَﻬﺎ ﻓَﺘ َ‬
‫ﺐ ﻟﻠﻐﻨﻢ ﻣﻊ ﺍﻟﺼﱡﺒْﺢ ﻭﺇﻧﱠﻤﺎ ﺭﻗﹶﺐ‬
‫ﻋﻠﻴﻬﺎ ﺍﻟﻜﻼﺏ ﺻﻮﻟﺔ ﺍﻟﺬﺋﺐ ﻋﻠﻰ ﺍﻟﻐﻨﻢ ﻣﻊ ﺍﻟﺼﺒﺢ ﻭﻳﻘﺎﻝ ﺇﻥﱠ ﺃﻛﺜ َﺮ ﻣﺎ ﻳﻌﺮﹺﺽ ﺍﻟﺬﹼﺋ ُ‬
‫ﺴ َﺮ ﺫﺋﺐ ﺷﺎ ﹰﺓ ﻟﻪ ﻣﻊ ﺍﻟﺼﱡﺒﺢ ﻓﻘﺎﻝ ‪ ) :‬ﺃﻭﺩَﻯ‬ ‫ﺕ ﻟﻴﻠﺘَﻪ ﺩﺍﺋﺒﺎﹰ ﳛﺮﺱ ﻭﻗﺎﻝ ﺃﻋﺮﺍﰊﱞ ﻭﻛ َ‬ ‫ﻓﺘْﺮ ﹶﺓ ﺍﻟﻜﻠﺐ ﻭﻛﻼﻟﹶﻪ ﻷﻧْﻪ ﺑﺎ َ‬
‫ﺡ ﺃﻭ ﺑَﻜﹶﺮَﺍ ( ) ﻟﻮﻻ ﺍﺑُﻨﻬﺎ ﻭﺳَﻠِﻴ ﻼﹶﺕٌ ﳍﺎ ﹸﻏﺮَﺭ ** ﻣﺎ ﺍﻧﻔﻜﱠﺖ‬
‫ﺴ ﹴﻞ ** ﻣِﻦ ﺍﻟﺬﱢﺋﺎﺏ ﺇﺫﺍ ﻣﺎ ﺭﺍ َ‬
‫ﺑﻮَﺭﺩ ﹶﺓ ﹸﺃﻡﱢ ﺍﻟ َﻮ ْﺭ ِﺩ ﺫﻭ َﻋ َ‬
‫ﺐ ﻭﹺﺗ ﹴﺮ ﻛﺎﻥ ﻓﺎﺗﱠﺄﺭﺍ ( ) ﺍﻋﺘﺎﻣَﻬﺎ‬
‫ﺐ ﺇﺫ ﻳﻌﺪﻭ ﻋﻠﻰ ﻏﻨَﻤﻲ ** ﰲ ﺍﻟﺼﱡﺒﺢ ﻃﺎﻟ ُ‬ ‫ﺍﻟﻌﲔ ﺗ ﹾﺬﺭﹺﻱ ﺩﻣﻌَﻬﺎ ﺩِﺭَﺭَﺍ ( ) ﻛﺄﻧﱠﻤﺎ ﺍﻟﺬﱢﺋ ُ‬
‫ﺼﻢُ ﺍﻟ ﹶﻘﺼَﺮﺍ (‬
‫ﺍﻋﺘﺎﻣَﻪ ﺷَﺜﻦٌ ﺑﺮﺍﺛِﻨُﻪ ** ﻣﻦ ﺍﻟﻀﱠﻮﺍﺭﹺﻱ ﺍﻟﻠﹼﻮﺍﰐ ﺗﻘ ِ‬

‫ﻣﺴﺄﻟﺔ ﺯﻳﺪ ﺍﳋﻴﻞ ﻟﻠﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ ﻭﳌﺎ ﻗﺎﻝ ﺍﻟﻨﱯﱡ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻟﺰﻳ ِﺪ ﺍﳋﻴﻞ ﻣِﻦ ﺍﳋﲑ ﻣﺎ ﻗﹶﺎﻝ ﻭ ﲰﱠﺎﻩ ﺯﻳ َﺪ‬
‫ﺍﳋﲑ ﻣﺎ ﺳﺄﻟﻪ ﺯﻳﺪٌ ﺷﻴﺌﺎﹰ ﻭﻻ ﺫﻛﺮ ﻟﻪ ﺣﺎﺟﺔ ﺇﻻﹼ ﺃﻧﱠﻪ ﻗﺎﻝ ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ﻓﻴﻨﺎ ﺭﺟُﻼﻥ ﻳﻘﺎﻝ ﻷﺣﺪﳘﺎ ﹶﺫﺭﹺﻳﺢ ﻭﺍﻵﺧﺮ‬
‫ﻚ ﻣَﺎﺫﹶﺍ ﹸﺃ ِﺣﻞﱠ‬
‫ﺴﹶﺄﻟﹸﻮَﻧ َ‬
‫ﻳﻜﲎ ﺃﺑﺎ ﺩُﺟﺎﻧﺔ ﻭﳍﻤﺎ ﺃﻛﻠﺐ ﲬﺴﺔ َﺗﺼِﻴﺪ ﺍﻟﻈﺒﺎﺀ ﻓﻤﺎ ﺗﺮﻯ ﰲ ﺻﻴﺪﻫﻢ ﻓﺄﻧﺰ ﹶﻝ ﺍﻟﻠﱠﻪ ﻋﺰﱠ ﻭﺟﻞﹼ ‪َ :‬ﻳ ْ‬
‫ﲔ ُﺗ َﻌﻠﹼﻤُﻮَﻧ ُﻬ ﻦّ ﻣﱠﻤﺎ ﻓﺄﻭﱠ ﹸﻝ ﺷﻲ ٍﺀ ﻳﻌﻈﱢﻢ ﰲ ﻋﻴﻨﹺﻚ ﺷﺄ ﹶﻥ‬
‫ﺡ ﻣُ ﹶﻜﻠﹼﹺﺒ َ‬
‫ﳉ َﻮ ﺍ ﹺﺭ ﹺ‬
‫ﺕ َﻭﻣَﺎ َﻋﻠﱠ ْﻤُﺘ ْﻢ ِﻣ َﻦ ﺍ ﹶ‬
‫ﻟﹸﻬ ْﻢ ﹸﻗ ﹾﻞ ﹸﺃ ِﺣﻞﱠ ﹶﻟﻜﹸﻢُ ﺍﻟﻄﱠﻴﱢﺒَﺎ ُ‬
‫ﺍﻟﻜﻠﺐ ﺃﻥﱠ ﻫﺬﺍ ﺍﻟﻮَﺍﻓ َﺪ ﺍﻟﻜﺮ َﱘ ﺍﻟﺬﻱ ﻗِﻴﻞ ﻟﻪ ﻣﺎ ﻗﻴﻞ ﻭ ُﺳﻤﱢﻲ ﲟﺎ ﱂ ﻳﺴﻢﱠ ﺑﻪ ﺃﺣﺪ ﱂ ﻳﺴﹶﺄ ﹾﻝ ﺇﻻﹼ ﻋﻦ ﺷﺄﻥ ﺍﻟﻜﻠﺐ ﻭﺛﺎﻧﻴﺔ‬
‫ﻭﻫﻲ ﺃﻋﻈﻤﻬﺎ ‪ :‬ﺃﻥﱠ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﺃﻧﺰﻝ ﻓﻴﻪ ﻋﻨﺪ ﺫﻟﻚ ﺁﻳﹰﺎ ﻣُ ﺤْﻜﻤﹰﺎ ﻓﻘﺎﻝ ‪ :‬ﹸﺃ ِﺣﻞﹼ ﻟﹶﻜ ُﻢ ﺍﻟﻄﱠﻴﱢﺒَﺎﺕُ ﻓﺴﻤﱠﻰ ﺻﻴﺪَﻫﺎ ﻃﻴّﺒﺎﹰ ﰒ‬
‫ﲔ ﳐﱪﹰﺍ ﻋ ْﻦ ﻗﹶﺒﻮﳍﺎ ﻟﻠﺘﻌﻠﻴﻢ‬
‫ﺡ ﻣُ ﹶﻜﻠﱢﹺﺒ َ‬
‫ﻗﺎﻝ ‪َ :‬ﻭﻣَﺎ َﻋ ﻠﱠ ْﻤُﺘ ْﻢ ِﻣ َﻦ ﺍ ﹾﻟ ﺠَﻮﺍ ﹺﺭ ﹺ‬

‫ﺏ ﻣﻦ ﺍﻟﺘﻌﻠﻴ ﹺﻢ ﻭﺍﻟﻌﻠﻢﹺ َﻣﺮْﺿﻲﱞ ﻋﻨﺪ ﺍﻟﻠﱠﻪ ﻋ ﺰﱠ ﻭﺟﻞﹼ ﹶﻟﻤَﺎ ﺃﺿﺎﻓﻪ‬ ‫ﻭﺍﻟﺘﺄﺩﻳﺐ ﰒ ﻗﺎﻝ ‪ِ :‬ﻣﻤﱠﺎ َﻋ ﻠﱠ َﻤﻜﹸﻢُ ﺍﻟﻠﱠﻪ ﻭﻟﻮﻻ ﺃﻥﱠ ﺫﻟﻚ ﺍﻟﺒﺎ َ‬
‫ﺴ ﹾﻜ َﻦ َﻋﹶﻠﻴْﻜ ْﻢ ﻭَﺍ ﹾﺫﻛﹸﺮﻭﺍ ﺍ ْﺳ َﻢ ﺍﻟﻠﱠ ِﻪ َﻋﹶﻠ ْﻴ ِﻪ ﻓﺄﻭﱠ ﹸﻝ ﺷﻲ ٍﺀ ﻳﻌﻈﹸﻢ ﺑﻪ ﰲ ﻋﻴﻨﻚ ﺇﻣﺴﺎﻛﹸﻪ ﻋﻠﻴﻚ‬
‫ﺇﱃ ﻧﻔﺴﻪ ﰒ ﻗﺎﻝ ‪ :‬ﻓﹶﻜﻠﹸﻮﺍ ﳑﱠﺎ ﹶﺃ ْﻣ َ‬
‫ﺐ ﻓﺈﻧّ ُﻪ ﻳُﻤﺴﻚ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﻭﻟﻮ‬
‫ﺏ ﺍﻟﺼﱠﻴﺪ ﺇﻥﱠ ﻛﻞﱢ ﺻﺎﺋ ٍﺪ ﻓﺈﻧﱠﻤﺎ ﻳُﻤﺴِﻚ ﻋﻠﻰ ﻧﻔﺴﻪ ﺇﻻﹼ ﺍﻟﻜﻠ َ‬
‫ﻭﻫﻜﺬﺍ ﻳﻘﻮﻝ ﺃﹶﺻﺤﺎ ُ‬
 ‫ﻕ‬
‫ﻒ ﻭﺍﻟﻜﺘﺎﺏُ ﻓﻮ َ‬
‫ﺏ ﻟﺰﻳﺪ ﺍﳋﻴﻞ ﺳُﻨﱠ ﹰﺔ ﻣﻦ ﺳُﻨ َﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﹶﻜﺎ ﹶﻥ ﰲ ﺫﻟﻚ ﺍﻟﺮﱢﻓﻌﺔﹸ ﻓﻜﻴ َ‬
‫ﻛﺎﻥ ﺍﳉﻮﺍ ُ‬
‫ﺏ ﺃﰊ ﺩُﺟﺎﻧﺔ ﻓﻘﺎﻝ ‪ :‬ﺍﳌﺨﺘﻠِﺲ ﻭﻏ ﻼﱠﺏ‬ ‫ﺢ ﻫﺬﻩ ﻭﻛﻼ َ‬ ‫ﺏ ﺫﹶﺭﻳ ﹴ‬‫ﺍﻟﺴﱡﻨّﺔ ﻭﻗﺪ ﺭﻭﻯ ﻫﺸﺎﻡ ﺃﻥﹼ ﺍﺑ َﻦ ﻋﺒﱠﺎﺱ ﲰﱠﻰ ﻛِﻼ َ‬
‫ﻭﺍﻟﻘﹶﻨﻴﺺ ﻭﺳَﻠﻬﺐ ﻭ ِﺳﺮْﺣﺎﻥ ﻭﺍﳌﺘﻌﺎﻃِﺲ ‪.‬‬
‫ﺩﻭﺍﺀ ﺍﻟﺬﲝﺔ ﻭﺍﳋﺎﻧﻮﻕ ﻭﺯﻋﻢ ﺍﻷﻃﺒﱠﺎﺀ ﺃﻥﱠ ﻣﻦ ﺃﺟﻮ ِﺩ ﺃﺩﻭَﻳ ِﺔ ﺍﻟﺬﱡﲝﺔ ﻭﺍﳋﺎﻧﻮﻕ ﺃ ﹾﻥ ﻳﻨﻔﺢ ﰲ ﺣﻠﻖ ﻣَﻦ ﻛﺎﻥ ﺫﻟﻚ ﺑﻪ ﻣﺎ‬
‫ﳊﻤﱠﻰ ‪.‬‬
‫َﺟﻒّ ﻣﻦ ﺭَﺟﻴﻊ ﺍﻟﻜﻼﺏ ﻭﺃﺟﻮ ُﺩ ﺫﻟﻚ ﺃ ﹾﻥ ﻳﻜﻮﻥ ﻳﺘﻐﺮﻏﺮ ﺑﻪ ﻭﺭﺑﱠﻤﺎ ﻃﻠﻮْﻩ ﻋﻠﻰ ﺟﻠﺪ ﺍﶈﻤﻮﻡ ﺍﳊﺪﻳ ِﺪ ﺍ ﹸ‬

‫ﺭﺟﻴﻊ ﺍﻟﻜﻼﺏ‬

‫ﺏ ﺃ ﹾﻥ ﻳﺸﺘﺪّ ﺑﻴﺎﺿ ُﻪ ﻭﻟﻴﺲ ﻳﻌﺘﺮﻳﻪ ﺍ ﻟﺒَﻴﺎﺽُ ﺇﻻﹼ ﻋﻦ ﺃﻛﹾﻞ ﺍﻟﻄﻌﺎﻡ ﻭﺫﻟﻚ ﺭﺩﻱﺀٌ ﻟﻠﻘﺎﻧﺺ ﻣﻨﻬﺎ ‪.‬‬
‫ﻭﺃﺟﻮﺩ ﺭﺟﻴﻊ ﺍﻟﻜﻼ ﹺ‬
‫ﺕ ﺻﺎﺣﺒﻬﺎ ﺍﻟﻠﱭ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺃﺑﻮ ﻛﻼﺏ ﻭﻫﻮ ﺍﺑﻦ ﻟﺴﺎﻥ ﺍﳊﻤﱠﺮﺓ ﻭﻣ ﺮﱠ ﺑﻪ ﺭﺟﻞﹲ ﻣﻦ‬ ‫ﻭﺍﳉﻌﻮﺭ ﻗﺪ ﺗﺒﻴَﺾﱡ ﺇﺫﺍ ﻛﺎﻥ ﻗﻮ ُ‬
‫ﻒ ﻋﻠﻴﻪ ﻓﻀﺮَﺑﻪ ﺑﺎﻟﺴﻴﻒ ﺣﱴ‬ ‫ﺽ ﺟُﻌﻮﺭ ﻓﻌﻜ َ‬‫ﺸ َﺮ ﺑﲏ ﺃﺳ ٍﺪ ﺃﻧّﻜﻢ ﺃﺷﺪﱡﻫﺎ ﺑَﻴﺎ َ‬
‫ﺏ ﻳﺎ ﻣﻌ َ‬
‫ﺑﲏ ﺃﺳﺪ ﻓﻘﺎﻝ ‪ :‬ﻗﺪ ﻋﻠﻤﺖ ﺍﻟﻌﺮ ُ‬
‫ﺾ‬
‫َﺑﺮَﺩ ﻭﺫﻟﻚ ﺃﻧّﻪ ﻋﻴّﺮﻩ ﺑﺄﻧّﻬﻢ ﻻ ﻳﻌﺮﻓﻮﻥ ﺍﻟَﺒﻘﹾﻞ ﻭﻻ ﻳﻌﺮﻓﻮﻥ ﺇﻻﹼ ﺍﻟﻠﱭ ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋ ُﺮ ﻳﻬﺠﻮ ﻧﺎﺳﹰﺎ ﻣﻨﻬﻢ ‪ ) :‬ﻋَﺮﺍﺟﹺﻠﺔﹲ ﺑﻴ ُ‬
‫ﺐ ( ﻭﺍﻟﻌﺮﺏ ﺗﻘﻮﻝ ‪ :‬ﺍﻟﻠﱠﺤﻢ ﺃﻗ ﱡﻞ ﺍﻟﻄﹼﻌﺎﻡَِﺑ ﺨَﺮﹰﺍ‬
‫ﺐ ﺍﻟ َﻌﻨَﺎ ِﻛ ﹺ‬
‫ﳉﻌُﻮ ﹺﺭ ﻛﺄﻧّﻬ ْﻢ ** ﲟ ْﻨ َﻌﺮَﺝ ﺍﻟﻐِﻴﻄﹶﺎ ِﻥ ُﺷ ْﻬ ُ‬
‫ﺍﹸ‬

‫ﺩﻓﺎﻉ ﻋﻦ ﺍﻟﻜﻠﺐ‬

‫ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ‪ :‬ﻭﻣﺎ ﻟﻠﺪﱢﻳﻚ ﻭﻟﻠﻜﻼﺏ ﻭﺍﻟﻜﻼﺏُ ﻳﻨﺰﱠﻝ ﻓﻴﻬﺎ ﺍﻟﻘﺮﺁ ﹸﻥ ُﻭ ْﳛﺪَﺙ ﻓﻴﻬﺎ ﺍﻟﺴﻨﻦ ﻭﻳُﺸﺘﻖﱡ ﻣﻦ ﺃﲰﺎﺋﻬﺎ‬
‫ﻟﻠﻨﱠﺎﺱ ﻭﻟ ﻸُﺳﺪ ﻭﳍﺎ ﺃﲰﺎﺀٌ ﻣﻌﺮﻭﻓﺔﹲ ﻭﺃﻋﺮﺍﻕ ﻣﻨﺴﻮﺑﺔ ﻭﺑُﻠﺪﺍﻥ ﻣﺸﻬﻮﺭﺓ ﻭﺃﻟﻘﹶﺎﺏٌ ﻭﺳِﻤﺎﹶﺕ ﻭﻣﻨﺎِﻗﺐُ ﻭﻣﻘﹶﺎﻣﺎﺕ ﻭﻣﺎ‬
‫ﻟﻠﺪﱢﻳﻚ ﺇﻻﹼ ﻣﺎ ﺗﻘﻮﻝ ﺍﻟﻌﻮﺍﻡ ‪ :‬ﺇﻧّﻪ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺍﻟﺪﺍﺭﹺ ﺩﻳﻚٌ ﺃﺑﻴﺾ ﺃﻓﺮَﻕ ﱂ ﻳﺪﺧﻠﻪ ﺷﻴﻄﺎﻥ ﻭﻟﻴﺲ ﻳﻘﻮ ُﻡ َﺧﻴْﺮ ﺫﻟﻚ ﻭﻟﻮ‬
‫ﻛﺎﻥ ﺫﻟﻚ ﺣﻘًّﺎ ﺑﺸﺆﻣﻪ ﻷﻥﱠ ﺍﻟﻌﻮﺍﻡﱠ ﺗﻘﻀﻲ ﻋﻠﻰ ﻣَﻦ ﻛﺎﻥ ﰲ ﺩﺍﺭﻩ ﺩﻳﻚٌ ﺃﹶﺑﻴﺾ ﺃﻓﺮﻕ ﺑﺎﻟﺰﻧﺪﻗﺔ ‪.‬‬
‫ﻕ ﱂ ﻳﺪﺧُﻠﹾﻬﺎ ﺷﻴﻄﺎﻥ ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﻘﻮﻟﻮﻥ َﻣ ْﻦ ﺃﻛ ﹶﻞ ﳊﻢ ِﺳﻨّﻮ ﹴﺭ ﺃﺳﻮ َﺩ‬
‫ﻭﺍﻟﺬﻳﻦ ﻳﻘﻮﻟﻮﻥ ﺇﻥﹼ ﺍﻟﺪﺍﺭ ﺇﺫﺍ ﻛﺎﻥ ﻓﻴﻬﺎ ﺩﻳﻚٌ ﺃﻓﺮ ُ‬
‫ﻀﺮْﻩ ﺳﺤﺮ ﻭﺇﺫﺍ ُﺩﺧﱢﻨﺖ ﺍﻟﺪﺍﺭ ﺑﺎﻟﺪﱡﺧﻨﺔ ﺍﻟﱵ ﲰّﻮﻫﺎ ﺑﺪُﺧﻨﺔ ﻣﺮﱘ ﺃﻭ ﺑﺎﻟﻠﱡﺒﺎﻥ ﱂ ﻳﻜ ْﻦ ﻋﻠﻴﻬﺎ ﻟ ُﻌﻤﱠﺎﺭ ﺍﻟﺪﱠﺍﺭ ﺳﺒﻴﻞ ﻓﺈﻥ‬
‫ﱂ َﻳ ِ‬
‫َﻣﺮﱠﺕ ﺳﺎﺣﺮﺓ ﺗﻄﲑ ﺳﻘﹶﻄﺖ ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﻻ ﻳﺸﻜﱡﻮﻥ ﺃﻥﹼ ﻣَﻦ ﻧﺎﻡ ﺑﲔ ﺍﻟﺒﺎﺑَﲔ ﲣﺒﱠﻄﹶﻪ ﺍﻟ ُﻌﻤﱠﺎ ُﺭ ﻭ َﺧﺒَﻠﺘﻪ ﺍﳉ ﻦّ‬

‫) ﻣﺎ ﻳﻘﺎﻝ ﻟﻪ ‪ :‬ﺟﺮﻭ ( ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ﻟﻮﻟﺪ ﺍﻟﻜﻠﺐ ﻭﺍﻟﺬﱢﺋﺐﹺ ﻭﺍﻟﺴﱢﻨﱠﻮﺭ ﺃﺷﺒﺎﻩ ﺫﻟﻚ ‪ :‬ﺟﺮﻭ ﻭﻳﻘﺎﻝ ﻟﻠﺼﻐﲑ ﻣﻦ ﺍﳊﻨْﻈﻞ‬
‫ﻋﻠﻰ ﻣِﺜﻞ ﺫﻟﻚ ‪ :‬ﺟﺮﻭ ﻭﻗﹶﺎﻝ ﺍﻟﻨﱠ ِﻤﺮُ ﺑ ُﻦ َﺗﻮْﻟﺐ ‪ ) :‬ﲜ ْﺮ ﹴﻭ ﻳُﻠﻘﱠﻰ ﰲ ﺳِﻘﺎ ٍﺀ ﻛﺄﻧّﻪ ** ِﻣ َﻦ ﺍﻟﹶﺤ ْﻨﻈﹶﻞ ﺍﻟﻌﺎ ِﻣﻲﱢ ﺟَﺮْﻭٌ ﻣﻔﻠﱠ ُﻖ ‪( .‬‬

‫ﻣﻦ ﻗﻮﻝ ﺍﻟﻜﻠﺐ‬

‫ﻭﳑﱠﺎ ﺯﺍ َﺩ ﰲ ِﺫﻛﹾﺮ ﺍﻟﻜﻠﺐ ﻗﻮ ﹸﻝ ﺍﻟﺴﱠﻴﱢﺪ ﺑﻦ ﳏﻤﺪ ﰲ ﺷﺄﻥ ﻋﺎﺋﺸﺔ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ َﺭﻭَﻭﻩ ﻭﻛﺎﻥ‬

‫ﺏ(‬‫ﺏ ﹶﺃ ْﻫ ﹺﻞ ﺍﳊ ْﻮ َﺀ ﹺ‬
‫ﺖ ** َﺑ ْﻌ َﺪ ﺍ ﹸﳍ ُﺪﻭﱢ ﻛِﻼ َ‬
‫) ﹾﻬﺗﻮﹺﻱ ﻣﻦ ﺍﻟَﺒﹶﻠ ِﺪ ﺍﳊﺮَﺍ ﹺﻡ ﻓﻨﺒﱠﻬ ْ‬
‫ﺻﺮَﺍﻓﹰﺎ ﻭ ﺻُﺮﻭﻓﹰﺎ ﻭ ﹶﻇﻠﹶﻌﺖ ﺗﻈﻠﹶﻊ ﻇﹸﻠﻮﻋﹰﺎ ) ﻗﻮﳍﻢ ‪ :‬ﻻ ﺃﻓﻌﻞ ﺣﱴ ﻳﻨﺎﻡ ﻇﺎﻟﻊ ﺍﻟﻜﻼﺏ (‬ ‫ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ﺻﺮَﻓﺖ ﺍﻟﻜﻠﺒﺔ ِ‬
‫ﺏ‬
‫ﻗﺎﻝ ‪ :‬ﻭﻣﻦ ﺍﻷﻣﺜﺎﻝ ﰲ ﺫﻟﻚ ‪ :‬ﻻ ﺃﻓ َﻌﻞﹸ ﺣﺘﱠﻰ ﻳَﻨﺎ َﻡ ﻇﺎِﻟﻊُ ﺍﻟﻜﻼﺏ ﻗﺎﻝ ﺍﻷﺻﻤﻌﻲﱡ ‪ :‬ﻫﺬﺍ ﺑﺎﻃﻞ ﺇﻧّﻤﺎ ﺫﻟﻚ ﺇﺫﺍ ﺃﺻﺎ َ‬
‫ﻕ ﻭﲢﺘﺎﺝ ﺇﱃ ﺍﻟﻨﱠﻮﻡ‬
‫ﺏ ﺍﻟﻨﱡﺒﺎﺡ ﻭﺗَﻔﺘ ﹺﺮ َ‬
‫ﺐ ﻣﺎ ﻳﻈﻠﹶﻊ ﻣﻨﻪ ﱂ ﻳُ ﻄِﻖ ﺳِﻔﺎﺩ ﺍﻟﻜﻠﺒﺔ ﺣﺘﱠﻰ ﻬﺗﺪﺃ ﺍﻟﺮﱢﺟْﻞ ﻭﺣﺘﱠﻰ ﲤﻞﱠ ﺍﻟﻜﻼ ُ‬
‫ﺍﻟﻜﻠ َ‬
‫ﻟﻄﻮﻝ ﺍﻟﺘﻌﺐ ﻭﺇﺫﺍ ﻛﺎﻥ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻳﻠﺘﻤﺲ ﺍﻟﻈﺎﻟﻊ ﻭﺭﺍ َﻡ ﺳِﻔﺎﺩ ﺍﻟﻜﻠﺒﺔ ﱂ ﻳﻌﺮﻑ ﻇﹶﻠﻌﻪ ﺇﻻﹼ ﺍﻟﻜﻠﺒﺔ ﻭﺃﻧﺸﺪ ﻓﻘﺎﻝ ‪:‬‬
‫ﳉﺮَﺍﻥ ﺍﻟ َﻌ ْﻮ ِﺩ ‪ ) :‬ﻭﻛﺎ ﹶﻥ ﻓﹸﺆﺍﺩﻱ‬
‫ﺏ ﻭﺃ ْﺧﺒَﻰ ﻧﺎﺭَﻩ ﻛ ﱡﻞ ﻣُﻮﻗِﺪ ( ﻭﺃﻧﺸﺪ ﻏﲑ َﻩ ِ‬
‫) ﺗﺴﺪﱠﻳﺘُﻬﺎ ِﻣ ْﻦ َﺑ ْﻌ ِﺪ ﻣﺎ ﻧﺎﻡ ﻇﺎِﻟﻊُ ﺍ ﹾﻝ ** ﻛِﻼ ﹺ‬
‫ﻒ ( ) ﻛﺄﻥﱠ ﺍﳍﺪﻳ ﹶﻞ ﺍﻟﻈﹼﺎِﻟ َﻊ ﺍﻟﺮﱢﺟْﻞ ﻭَﺳْﻄﹶﻬَﺎ ** ِﻣ َﻦ ﺍﻟﺒﻐْﻲ ﺷِﺮﱢﻳﺐٌ‬
‫ﺻ ﺤَﺎ ﰒﱠ ﻫﺎﺟﻪ ** ﺣَﻤﺎﺋ ُﻢ ﻭُﺭْ ﻕٌُ ﺑﺎﻟﹶﻤﺪَﺍﺋ ﹺﻦ ُﻫﺘﱠ ُ‬ ‫ﻗ ْﺪ َ‬
‫ﻳُ َﻐﺮﱢﺩُ ﻣُ ْﺘ َﺮﻑُ (‬

‫ﻣﺎ ﻗﻴﻞ ﻣﻦ ﺍﻟﺸﻌﺮ ﰲ ﺇﺷﻼﺀ ﺍﻟﻜﻠﺐ ﻋﻠﻰ ﺍﻟﻀﻴﻮﻑ ﻭﻗﺎﻟﻮﺍ ﺃﺑﻴﺎﺗﹰﺎ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻗﺎﻝ ﺍﻷﻋﺮﺍﰊّ ‪ ) :‬ﹶﻓﻘﹸﻠﹼ ﺖُ‬
‫ﻷﺻﺤﺎﰊ ﺃﹸﺳﺮﱡ ﺇﻟﻴﻬ ُﻢ ** ﺃﺫﹶﺍ ﺍﻟﻴَﻮ ُﻡ ﺃﻭ ﻳﻮ ُﻡ ﺍﻟِﻘﻴﺎﻣﺔ ﺃﻃﻮ ﹸﻝ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﺃﻋ َﺪ ْﺩﺕُ ﻟﻠﻀﱢﻴﻔﺎ ِﻥ ﻛﻠﺒﹰﺎ ﺿﺎﺭﻳﹰﺎ ** ﻋِﻨﺪﻱ‬
‫ﺖ ﺑﻐﺮﱠ ٍﺓ ** ﺇﺫﺍ ﻣﺎ‬
‫ﱐ ‪ ) :‬ﻭﻭﺍﺣﺪﺓﹲ ﺇﻻﹼ ﺃﺑﻴ َ‬
‫ﻚ ﺑﻦ ﺣَﺮﱘ ﺍﳍﻤْﺪﺍ ﱡ‬
‫ﻭﻓﻀ ﹶﻞ ﻫِﺮﺍﻭَﺓ ِﻣ ْﻦ ﹶﺃ ْﺭ َﺯ ِﻥ ( ﻭﻗﺎﻝ ﰲ ﺧﻼﻑ ﺫﻟﻚ ﻣﺎﻟ ُ‬
‫َﺳﻮَﺍ ُﻡ ﺍﳊﻲﱢ ﺑﺎﺕ ﻣﺼﺮﱠﻋﺎ (‬

‫ﻑ‬
‫ﺖ ﻛﻠَﺒﻨَﺎ ** ﺇﺫﺍ ﻧﺰَﻝ ﺍﻷﺿﻴﺎ ُ‬
‫) ﻭﺛﺎﻧﻴ ﹸﺔ ﺃﻻﱠ ﺗﻔﺰّﱠﻉ ﺟَﺎﺭﰐ ** ﺇﺫﺍ ﻛﺎﻥ ﺟَﺎ ُﺭ ﺍﻟﻘﻮﻡ ﻓﻴﻬﻢ ﻣﻔﺰﱠﻋﺎ ( ) ﻭﺛﺎﻟﺜﺔ ﹶﺃﻻﱠ ﺃﹸﺻﻤﱢ َ‬
‫ﺐ ﺍﻹﻧﺎ َﺀ ﻓﻬﻮ ﻳﻠ ﺤَﺰﻩ ﻟﹶﺤﺰﹰﺍ ﻭﳊﺴَﻪ ﻓﻬﻮ ﻳﻠ ﺤَﺴﻪ ﳊﺴﹰﺎ ﻗﺎﻝ‬‫ﺤ َﺰ ﺍﻟﻜﻠ ُ‬
‫ﺣِﺮﺻﹰﺎ ﻟﺘُﻮﺯَﻋﺎ ( ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ﹶﻟ ِ‬
‫ﺃﺑﻮ ﻳﺰﻳﺪ ‪ :‬ﻭﺫﻟﻚ ﺇﺫﺍ ﳊِﺲ ﺍﻹﻧﺎ َﺀ ﻣﻦ ﺑﺎﻃﻨﻪ ﻭﺍﻟﻘﹶﺮْﻭ ‪ :‬ﻣِﻴﻠﹶﻐﺔ ﺍﻟﻜﻠﺐ ﻓﺈﺫﺍ ﻛﺎﻥ ﻟﻠﻜﻠﺐ ﻓﺈﻧﱠﻤﺎ ﻫﻮ ﻣﻦ ﺃﺳﻔﹶﻞ ﻛﹸﻮ ﹺﺯ ﺃﻭ‬
‫ﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﻭﺇﻻﱠ ﻓﺎﻟ ﹶﻘ ْﺮﻭُ ﺃﺳﻔ ﹸﻞ ﳔﻠ ٍﺔ ُﻳ ْﻨ ﺠَﺮ ﻭﻳ ﹶﻘﻮﱠﺏ ﻭﻳُ ْﻨَﺘَﺒﺬﹸ ﻓﻴﻪ ‪.‬‬
‫ﺠ َﺪ ﹴﻝ ﺷُﻴﱢﺪ ُﺑ ْﻨﻴَﺎُﻧ ُﻪ ** ﻳ ﹺﺰﻝﹼ ﻋﻨْﻪ‬
‫ﲔ ﺍﻟ ﹶﻘ ْﺮ ﹺﻭ ﻭﺍﻟﻌﺎ ﺻِﺮ ( ) ﰲ ِﻣ ْ‬
‫ﺖ ** ﻭﺃﻧﺖَ ﺑ َ‬ ‫ﺿ ْ‬ ‫ﻭﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪ ) :‬ﺃﺭﻣِﻲ ﻬﺑﺎ ﺍﻟﺒﹺﻴﺪَ ﺇﺫﺍ ﺃﻋ َﺮ َ‬
‫ﺱ ﺑﻌﻀُﻬﻢ ﺑﻌﻀﹰﺎ ﺃﻥ ﻳﻘﻮﻟﻮﺍ ‪ :‬ﺃﺗﻌﺮﻓﻮﻥ ﺷﻴﺌﺎﹰ ﺇﺫﺍ ﻗﺎﻡ ﻛﺎﻥ ﺃﻗﺼ َﺮ ﻣﻨﻪ ﺇﺫﺍ ﻗﻌﺪ‬
‫ﻇﹸﻔ ُﺮ ﺍﻟﻄﱠﺎﺋﺮ ( ﻭﳑﱠﺎ ﻳُﺤﺎﺟﻲ ﺑﻪ ﺍﻟﻨﱠﺎ ُ‬
‫ﻳﺮﻳﺪﻭﻥ ﺍﻟﻜﻠﺐ ﻷﻥﱠ ﺍﻟﻜﻠﺐ ﻗﻌﻮﺩُﻩ‬

‫ﺐ‬
‫ﺴﻤْﻜﻪ ﻭﺃﺭﻓ َﻊ ﰲ ﺍﳍﻮﺍﺀ ﻃﻮ ﹰﻻ ﻣﻨﻪ ﺇﺫﺍ ﻗﺎﻡ ﻭﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﳉﺄ ‪ ) :‬ﻋﻠﻴﻪ ﺣِﻨْﻮﺍ ﹶﻗَﺘ ﹴ‬
‫ﺇﻗﻌﺎﺅﻩ ﻭﻫﻮ ﺇﺫﺍ ﺃﻗﻌَﻰ ﻛﺎﻥ ﺃﺭﻓﹶﻊ ﻟ َ‬
‫ﺐ ﺇﻗﻌﺎﺀ ﻭﻻ ﻳﻘﺎﻝ ﻗﻌﺪ ﻭﻻ ﺟﻠﺲ ﻭﰲ ﺍﳊﺪﻳﺚ ‪ :‬ﹶﺃﻧﱠﻪ‬ ‫ﺼ ﹺﻢ ( ﻭﻳﻘﺎﻝ ﺃﻗﻌﻰ ﺍﻟﻜﻠ ُ‬‫ﺐ ﺍﳌﻌ ِ‬
‫ﻣﺴﺘﻘﺪ ﹺﻡ ** ﻣُ ﹾﻘ ﹴﻊ ﻛﺈﻗﻌﺎﺀ ﺍﻟﻜﻠﻴ ﹺ‬
‫َﻧﻬَﻰ ﹶﺃ ﹾﻥ ﻳُ ﹾﻘ ِﻌ َﻲ ﺃﺣﺪُﻫﻢ ﰲ ﺍﻟﺼﻼﺓ ﺇﻗﻌﺎ َﺀ ﺍﻟﻜﻠﺐ ‪.‬‬
‫ﻼ‬
‫ﺐ ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ‪ :‬ﻳُﻌﺮَﻑ ﻓﹶﺘﺎﺀ ﺍﻟﻜﻠﺐ ﻭﻫَﺮ ُﻣ ُﻪ ﺑﺎﻷﺳﻨﺎﻥ ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺳﻮﺩﺍﺀ ﻛﺎﻧﺖ ﺩﻟﻴ ﹰ‬ ‫ﻣﻌﺮﻓﺔ ﺳ ﻦّ ﺍﻟ ﹶﻜ ﹾﻠ ﹺ‬
‫ﻋﻠﻰ ﻛﱪﻩ ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﹺﺑﻴﻀﹰﺎ ﺣﺎﺩّﺓ ﺩﻟﱠﺖ ﻋﻠﻰ ﺍﻟﻔﺘﺎﺀ ﻭﺍﳊﺪﺍﺛﺔ ﻭﻗﺎﻝ ‪ :‬ﺃﺳﻨﺎﻥ ﺍﻟﺬﱠﻛﺮ ﺃﻛﺜﺮ ‪.‬‬
‫ﺃﺻﻨﺎﻑ ﺍﳊﻴﻮﺍﻥ ﺍﳌﺸﻘﻮﻗﺔ ﺍﻷﻓﻮﺍﻩ ﻭﺃﺻﻨﺎﻑ ﺍﳊﻴﻮﺍ ِﻥ ﺍﳌﺸﻘﻮﻗﺔﹸ ﺍﻷﻓﻮﺍﻩ ﻛﺎﻟﻜﻠﺐ ﻭﺍﻷﺳﺪ ﻭﺍﻟﻔﻬْﺪِ ﻣﻮ ﺻُﻮﻓﺎﺕٌ ﺑﺸﺪﱠﺓ‬
‫ﺐ ﺍﻷﺳ َﺪ ﰲ ﺷَ ﺤْﻮ ﺍﻟﻔﻢ ﻭﺍﺗﱢﺴﺎﻋﻪ ﻭﻋﻠﻰ ﺃ ﻥﱠ‬
‫ﺍﳌﻤﺎﺿﻴﻎ ﻭﺍﻟﻔﻚّ ﻭﺍﳋﺮﺍﻃﻴﻢ ﻛﺎﻟﻜﻠﺐ ﻭﺍﳋﻨﺰﻳﺮ ﻭﺍﻟﺬﺋﺐ ﻓﺄﺷَﺒ َﻪ ﺍﻟﻜﻠ ُ‬
‫ﺷَ ﺤْﻮ ﻓﻤﻪ ﻋﻠﻰ ﻣﻘﺪﺍﺭ‬

‫ﺐ ﻭﺍﳋﻨﺰﻳﺮَ ﰲ ﻃﻮﻝ ﺍﳋﹶﻄﻢ ﻭﺍﻣﺘﺪﺍﺩ ﺍﳋﹸﺮﻃﻮﻡ ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﺷﺪﻳ َﺪ ﺍﻟﻘﻠﺐ ﺟﻴﱢ َﺪ ﺍﻻﺳﺘﺮﻭﺍﺡ‬ ‫ﺟﺴﻤﻪ ﻭﺃﺷﺒَﻪ ﺍﻟﺬﱢﺋ َ‬
‫ﺺ ﻭﺍﺳﻊ‬‫ﻓﺠﻤﻊ ﺍﻟﻜﻠﺐ ﺩﻭﻥ ﻫﺬﻩ ﺍﻷﺻﻨﺎﻑ ﻣﺎ ﻳﺼﻠﹸﺢ ﻟﻠﺮﺽﱢ ﻭﺍﳊﻄﻢ ﺑﻌﺾ ﻣﺎ ﻗﻴﻞ ﰲ ﺍﻷﺳﺪ ﻭﺍﻷﺳﺪ ﺣﺮﻳ ُ‬
‫ﻀ َﻌ ﹶﺔ ﺍﻟﱵ ﻟﻮ ﺭﺁﻫﺎ ﺍﻹﻧﺴﺎﻥ ﱂ ﻳﻈ ﻦﱠ ﺃﻥﱠ ﺣﻠﻘﹶﻪ ﻳﺘﱠﺴﻊ ﳌﺮﻭ ﹺﺭ ﺫﻟﻚ ﻭﻳﻘﺎﻝ ﺇﻥﹼ ﻋﻨ ﻘﹶﻪ ﻋﻈﻢٌ ﻭﺍﺣﺪ‬
‫ﺍﻟﺸﱠ ﺤْﻮ ﻓﻬﻮ ﻳﺒﺘﻠﻊ ﺍﻟَﺒ ْ‬
‫ﺤ ﹺﻮ ﻟﹶﺤﻴﻴﻪ‬
‫ﻭﺍﻟﱡﻠﻘﹶﻢ ﻻ ﲡﻮﻝ ﻓﻴﻪ ﻭﻫﻮ ﰲ ﺫﻟﻚ ﻗﻠﻴ ﹸﻞ ﺍﻟﺮﱢﻳﻖ ﻓﻼ ﻳﺴﻠﹸﺲ ﰲ ﺣﻠﹾﻘﻪ ﻣﺎ ﳝﺮّ ﻓﻴﻪ ﺑﻞ ﻳﺒﺘﻠﻊ ﻟﻔﺮْﻁ ﻧَﻬﻤﻪ ﻭﺷ ْ‬
‫ﺿِﻌﻔﹶﻲ ﺫﻟﻚ ﺍﳌﻘﺪﺍﺭ ﻭﻗﺪ ﺯﻋﻢ ﻧﺎ ﺱٌ ﺃﻥﹼ ﺍﻟﺬﻱ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﺃﻥﱠ ﻋﻨ َﻖ ﺍﻟﺴﺒُﻊ ﻋﻈﻢٌ ﻭﺍﺣ ٍﺪ ﺿﻌﻔﹸﻪ ﻋﻦ ﺗﺼﺮﻳﻔﻪ ﻋﻨﻘﹶﻪ ﻓﻼ‬
 ‫ﺖ ** ﻭﰲ ﺍﻟﺬﱢﺭﺍﻋﲔ‬
‫ﻳﻠﺘﻔﺖ ﺇﻻﱠ ﻣﻌﹰﺎ ﻓﻴﺴﻤﱠﻰ ﺍﻷﺻﻴﺪ ﻭﻗﺎﻝ ﺟﹺﺮﺍﻥ ﺍﻟ َﻌ ْﻮ ِﺩ ﰲ ﺍﻟﺬﺋﺐ ‪ ) :‬ﺷﺪّﱠ ﺍﳌﻤﺎﺿ ﹶﻎ ﻣﻨﻪ ﻛﻞﱠ ﻣُﻠﹾَﺘ ﹶﻔ ٍ‬
‫ﻭﺍﳋﹸﺮﻃﻮ ﹺﻡ ﺗﺴﻬﻴ ﹸﻞ (‬

‫ﺕ ﺑﺄﻧﱠﻬﺎ ﻣَﻤﻄﹸﻮﻟﺔ ﰲ ﺍﻟﻔﻜﹼﲔ ﻳُ ﹾﺬ َﻫﺐُ ﺇﱃ ﺃﻧّﻪ ﻋﻈﻢٌ ﳐﻠﻮﻕ ﰲ ﺍﻟﻔﻚ‬

‫ﻭﻗﺎﻟﻮﺍ ﰲ ﺃﺳﻨﺎﻥ ﺍﻟﺬﺋﺐ ﻭﰲ ﺃﺳﻨﺎﻥ ﺑﻌﺾ ﺍﳊﻴﱠﺎ ِ‬
‫ﺕ(‬‫ﻕ ﺭﺣﻴﺒﺎ ِ‬ ‫ﺱ ﻭﺃﺷﺪﺍ ﹴ‬
‫ﻼ ﺇﱃ ** ﺭﺃ ﹴ‬ ‫ﲔ ﻣَﻄ ﹰ‬
‫ﻭﺃﻧّﻪ ﻻ ُﻳ ﹾﺜﻐِﺮ ﻭﺃﻧﺸﺪﻭﺍ ‪ ) :‬ﻣُ ِﻄ ﹾﻠ َﻦ ﰲ ﺍﻟﻠﱠ ﺤْﻴ ﹺ‬
‫ﺖ‬
‫ﺕ ﺗﻮ ﺻَﻒ ﺑﺴﻌﺔ ﺍﻷَﺷﺪﺍﻕ ﻭﺍﻷﻓﺎﻋﻲ ﺧﺎ ﺻﱠﺔ ﻫﻲ ﺍﳌﻨﻌﻮﺗﺔ ﺑﺬﻟﻚ ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ﻭﻫﻮ ﺟَﺎﻫﻠﻲ ‪ ) :‬ﺧُِﻠ ﹶﻘ ْ‬ ‫ﻭﺍﳊﻴﱠﺎ ُ‬
‫ﲑ(‬‫ﲔ َﺷ ِﻌ ﹺ‬
‫ﺤﹺ‬
‫ﺢ ﻣﻦ ﻃ ِ‬
‫ﹶﻟﻬَﺎ ﹺﺯﻣُﻪُ ِﻋﺰﹺﻳ َﻦ ﻭَﺭﺃﺳُﻪُ ** ﻛﺎﻟﻘﹸﺮﺹ ﻓﹸﻠﻄ َ‬

‫ﺐ ﺍﻹ ﻧﺴﺎﻥ ﻭﺍﻷﺳﺪ ( ﻭﳑﱠﺎ ﺃﺷﺒَﻪ‬ ‫ﺾ ﺑَﺮﻳﺮ ( ) ﳑﺎ ﺃﺷﺒﻪ ﻓﻴﻪ ﺍﻟﻜﻠ ُ‬

‫) ﻭﻳَﺪﻳﺮُ ﻋَﻴﻨﺎﹰ ﻟﻠﻮﹺﻗﺎﻉ ﻛﺄﻬﻧﺎ ** ﲰﺮﺍ ُﺀ ﻃﺎﺣﺖ ﻣﻦ َﻧﻔِﻴ ﹺ‬
‫ﺾ‬
‫ﺱ ﺇﻧﱠﻤﺎ ﻟﻪ ﺑﻄ ُﻦ ﻭﺍﺣﺪ ﻭﺑﻌ َﺪ ﺍﻟﺒﻄﻦ ﺍِﳌﻌَﻰ ﺇﻻ ﺃﻥﱠ ﺑﻌ َ‬
‫ﺐ ﺍﻹﻧﺴﺎﻥ ﻭﺍﻷﺳﺪ ﺃﻥﹼ ﻛﻞﹼ ﻭﺍﺣ ِﺪ ﻣﻦ ﻫﺬﻩ ﺍﻷﺟﻨﺎ ﹺ‬ ‫ﻓﻴﻪ ﺍﻟﻜﻠ ُ‬
‫ﺑﻄﻨﻬﺎ ﺃﻋﻈ ُﻢ ﻣﻦ ﺑﻌﺾ ﻭﻳﻨﺎﺳﺒﻬﺎ ﰲ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎ ﺍﻟﺬﺋﺐُ ﻭﺍﻟﺪﱡﺏّ ﻓﻤﺎ ﺃﻛﹶﺜ َﺮ ﻣﺎ ﻳﻨﺎﺳﺒﺎﻥ ﺍﻟﻜﻠﺐ ﻓﻠﺬﻟﻚ ﺻﺎﺭﺍ‬
‫ﻳﺘﻨﺎﻛﺤﺎﻥ ﻭﻳﺘﻼﻗﺤﺎﻥ ﻭﻫﺬﺍ ﻗﻮﻝ ﺻﺎﺣﺐ ﺍﳌﻨﻄﻖ ﻗﺎﻝ ‪ :‬ﻭﺃﻣﻌﺎﺀ ﺍﻟﻜﻠﺐ ﺃﺷﺒ ُﻪ ﺷﻲ ٍﺀ ﺑﺄﻣﻌﺎﺀ ﺍﳊﻴﱠﺔ ﻭﻫﺬﺍ ﺃﻳﻀﹰﺎ ﳑﺎ ﻳﺰﻳ ُﺪ‬
‫ﰲ ﻗﺪﺭﻩ ﻷﻧّﻪ ﺇﻣّﺎ ﺃﻥ ﻳﺸﺒﻪ ﺍﻹﻧﺴﺎﻥ ﻭﺇﻣﱠﺎ ﺃ ﹾﻥ ﻳﺸﺒﹺﻪ ﺭﺅﺳﺎﺀ ﺍﻟﺴﺒﺎﻉ ﻭﺩﻭﺍﻫﻲ ﺍﳊﺸﺮﺍﺕ ﻭﻛﻠﱠﻤﺎ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﻓﻴﻪ‬
‫ﺃﻛﺜﺮ ﻛﺎﻥ ﻗﺪﺭﻩ ﺃﻛﱪ‬

‫ﻣﺎ ﳛﺘﻠﻢ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻭﻣﺎ ﳛﺘﻠﻢ ﻗﺎﻝ ‪ :‬ﻭﺍﻟﻜﻠﺐ ﳛﻠ ُﻢ ﻭﳛﺘﻠﻢ ﻭﻛﺬﻟﻚ ﺍﻟﻔﺮﺱ ﻭﺍﳊﻤﺎﺭ ﻭﺍﻟﺼﱯﱡ ﳛﻠﻢ ﻭﻻ ﳛﺘﻠﻢ‬
‫ﻉ ﻭﺃﻧﻌَﻆ ﻭﺯﻋﻢ ﺃﻥﱠ ﺍﻻﺣﺘﻼ َﻡ ﻗﺪ ﻋُﻮﻳﻦ ﻣﻦ ﺍﻟﻔﹶﺮﺱ‬
‫ﻭﺍﻟﺜﱠﻮﺭ ﰲ ﻫﺬﺍ ﻛﻠﻪ ﻛﺎﻟﺼﱯّ ﻭﻳﻌﺮﻑ ﺫﻟﻚ ﰲ ﺍﻟﻜﻠﺐ ﺇﺫﺍ ﺗﻔﺰﱠ َ‬
‫ﻭﺍﻟﺒﹺﺮﺫﻭﻥ ﻭﺍﳊﻤﺎﺭ ﺑﻌﺾ ﺍﻷﻣﻮﺭ ﺍﻟﺘﻨﺎﺳﻠﻴﺔ ﻟﺪﻯ ﺍﳊﻴﻮﺍﻥ ‪ .‬ﻗﺎﻟﻮﺍ ‪ :‬ﻭﻟﻴﺲ ﺍﻟﻌِﻈﺎﻝ ﻭﺍﻟﺘﺤﺎﻡ ﺍﻟﻔﺮﺟﲔ ﺇﻻﹼ ﰲ ﺍﻟﻜﻠﺐ‬
‫ﲔ ﺍﻟﻜﻼﺏ ﺇﺫﺍ ﻗﺎﻟﻮﺍ ‪ :‬ﻭﺍﳊﻴﻮﺍﻥ ﺍﻟﺬﻱ ﻳﻄﺎﻭﹺﻝ ﻋﻨﺪ ﺍﻟﺴﱢﻔﺎﺩ ﻣﻌﺮﻭﻑ ﻣﺜﻞ ﺍﻟﻜﻠﺐ‬ ‫ﻭﺍﻟﺬﺋﺎﺏ ﻭﻣَﻦ ﺃﺭﺍﺩ ﺃﻥ ُﻳ ﹶﻔﺮﱢﻕ ﺑ َ‬
‫ﻁ‬
‫ﻭﺍﻟﺬﺋﺐ ﻭﺍﻟﻌﻨﻜﺒﻮﺕ ﻭﺍﳉﻤﻞ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﺍﻟﺘﺤﺎﻡ ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﻌﻨﻜﺒﻮﺕ ﺍﻟﺴﻔﺎ َﺩ ﺟﻠﹶﺒﺖ ﺍﻷﻧﺜﻰ ﺑﻌﺾ ﺧﻴﻮ ِ‬
‫ﻼ ﻳﺰﺍﻻ ِﻥ ﻳﺘﺪﺍﻧﻴﺎﻥ ﺣﱴ ﻳﺘﺸﺎﺑﻜﺎ ﻓﻴﺼﲑ ﺑﻄ ُﻦ ﺍﻟﺬﱠﻛﺮ‬
‫ﻧﺴْﺠﻬﺎ ﻣﻦ ﺍﻟﻮﺳﻂ ﻓﺈﺫﹶﺍ ﻓﻌﻠﺖ ﺫﻟﻚ ﻓﻌَﻞ ﺍﻟﺬﻛﹶﺮ ﻣﺜ ﹶﻞ ﺫﻟﻚ ﹶﻓ ﹶ‬
‫ﻚ ﺷَﺒﻴﻪٌ ﺑﻌﺎﺩﺍﺕ ﺍﻟﻀﻔﺎﺩﻉ ‪.‬‬
‫ﻗﹸﺒﺎﹶﻟ ﹶﺔ ﺑﻄ ﹺﻦ ﺍﻷﻧﺜﻰ ﻭﺫﻟ َ‬

‫ﺤ َﻢ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋ ْﻦ ﺑﻌﺾ ﺍﻷَﻋﺮﺍﺏ ﻗﺎﻝ ‪ :‬ﺇﺫﺍ َﻫ ﺠَﻢ ﺍﻟﺮﱠﺟ ﹸﻞ ﻋﻠﻰ ﺍﻟﺬﹼﺋﺐ ﻭﺍﻟﺬﱢﺋﺒﺔِ ﻭﳘﺎ ﻳﺘﺴﺎﻓﺪﺍﻥ ﻭﻗﺪ ﺍﻟﺘ َ‬
‫ﻼ ﻣﺎ ﻳُﻮﺟﺪَﺍﻥ ﻛﺬﻟﻚ َﻷﻥﱠ ﺍﻟﺬﺋﺐ ﻭﺣﺸﻲﱞ ﺟﺪ‪‬ﺍ ﻭﺷَﻬﻲﱞ‬ ‫ﺍﻟﻔﹶﺮْﺟﺎﻥ ﻗﺘﻠﹶﻬﻤﺎ ﺫﻟﻚ ﺍﳍﺎﺟﻢ ﻋﻠﻴﻬﻤﺎ ﻛﻴﻒ ﺷﺎ َﺀ ﻷﻧﱠﻬﻤﺎ ﻗﻠﻴ ﹰ‬
‫ﺐ ﻗﻔﺮﺓ ﻭﺧﻠﻮﺓ ﻭﺍﻧﻔﺮﺍﺩٍ ﻭﺗﺒﺎﻋﺪ ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺬﱢﺋﺒﺔ ﺗﻮﺧﱠﻰ ﻣﻮﺿﻌﹰﺎ ﻣﻦ ﺍﻟﻘِﻔﺎﺭ ﻻ ﻳﻄﺆﻩ ﺍﻷَﻧﻴﹺﺲ ﺧﻮﻓﹰﺎ ﻋﻠﻰ‬
‫ﺟﺪّﹰﺍ ﺻﺎﺣ ُ‬
‫ﻧﻔﺴﻪ ﻭﺿﻨ‪‬ﺎ ﺑﺎﻟﺬﻱ ﻳَﺠﺪ ﰲ ﺍﳌﻄﺎﻭﻟﺔ ﻣ ﹺﻦ ﺍﻟﻠﹼﺬﺓ ‪( .‬‬
‫ﺖ ﺇﱃ ﺻﺤﺮﺍﺀ ﺧﻮﺥ ﳉﻨﺎَﻳ ٍﺔ ﺟﻨﻴﺘﻬﺎ ﻭ ِﺧ ﹾﻔﺖُ ﺍﻟﻄﹼﻠﺐ ﻭﺃﻧﺎ‬ ‫ﺣﺪﻳﺚ ﺃﲪﺪ ﺑﻦ ﺍﳌﺜﲎ ﻭﺣﺪﱠﺛﲏ ﺃﲪﺪ ﺑﻦ ﺍﳌﺜﹶﻨﱠﻰ ﻗﺎﻝ ‪ :‬ﺧﺮﺟ ُ‬
‫ﻂ َﺑﺮﱢﻳّ ِﺔ ﻻ‬
‫ﺖ ﻛﻠﹼﻤﺎ ُﺩﺭْﺕ ﻣﻦ ِﺷﻖّ ﺍﺳﺘﺪﺍ َﺭ ﰊ ﻓﺈﺫﺍ ُﺩﺭْﺕ ﻟﻪ ﺩَﺍ َﺭ ﻣﻦ ﺧ ﻠﹾﻔﻲ ﻭﺃﻧﺎ ﻭ ْﺳ ﹶ‬ ‫ﺷﺎﺏﱞ ﺇ ﹾﺫ ﻋﺮﺽ ﱄ ﺫﺋﺐ ﻓﻜ ْﻨ ُ‬
‫ﺃﺟﺪ ﻣُﻌﻴﻨﺎﹰ ﺇﻻﹼ ﺑﺸﻲﺀ ﺃﺳﻨﺪ ﺇﻟﻴﻪ ﻇﻬْﺮﻱ ﻭﺃﺻﺎﺑَﲏ ﺍﻟﺪﱡﻭﺍﺭ ﻭﺃﻳﻘﻨْﺖُ ﺑﺎﳍﻠﹶﻜﺔ ﻓﺒﻴﻨﺎ ﺃﻧَﺎ ﻛﺬﻟﻚ ﻭﻗﺪ ﺃﺻﺎﺑﲏ ﻣﺎ ﺃﺻﺎﺑﲏ‬
‫ﺐ ﻭﻗﺪﱠﺭﻩ ﺇﺫﺍ ﺫﺋﺒﺔﹲ ﻗﺪ ﻋﺮَﺿﺖ ﻭﻛﺎﻥ ﻣﻦ ﺍﻟﺼﱡﻨﻊ ﻭﺗﺄﺧِﲑ ﺍ َﻷﺟَﻞ ﺃﻥﱠ ﺫﻟﻚ ﻛﺎﻥ ﰲ ﺯﻣﻦ‬ ‫ﻭﺫﻟﻚ ﻫﻮ ﺍﻟﺬﻱ ﺃﺭﺍﺩﻩ ﺍﻟﺬﱢﺋ ُ‬
‫ﺼ َﺪ ﳓﻮﻫﺎ ﻓﻤﺎ‬
‫ﺍﻫﺘﻴﺎﺟﹺﻬﺎ ﻭﺗﺴﺎﻓﹸﺪﻫﺎ ﻓﻠﻤﺎ ﻋﺎﻳَﻨﻬﺎ ﺗﺮﻛﹶﲏ ﻭﻗ َ‬
 ‫ﺕ ﰲ ﺑﻌﺾ ﺍﻟﻜﺘﺐ ﺃﻧﱠﻬﺎ ﺗﻠﺘﺤﻢ ﹶﻓ ﹶﻔﻮﱠﻗﺖ ﺳ ْﻬﻤِﻲ ﻭﳘﺎ ﻳﻨﻈﺮﺍﻥ ﺇﱄﹼ ﻓﻠﻤﱠﺎ ﱂ ﺃ َﺭ ﻋﻨﺪﳘﺎ‬ ‫ﺖ ﻗﺮﺃ ُ‬
‫َﺗﹶﻠ ْﻌﹶﺜ َﻢ ﺃ ﹾﻥ ﺭﻛِﺒﻬﺎ ﻭﻗﺪ ﻛﻨ ُ‬
‫ﺸﻴْﺖ ﺇﻟﻴﻬﻤﺎ ﺑﺴَﻴﻔﻲ ﺣﺘﱠﻰ ﻗﺘﻠﺘﻬﻤﺎ ‪.‬‬ ‫ﻧﻜﲑﹰﺍ ﺣﻘﱠ َﻖ ﺫﻟﻚ ﻋﻨﺪﻱ ﻣﺎ ﻛﺎﻥ ﰲ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺗﻼﺣُﻤِﻬﻤﺎ ﻓﹶﻤ َ‬

‫ﻟﻘﺎﺡ ﺍﻟﻜﻼﺏ ﻭﺍﳋﻨﺎﺯﻳﺮ‬

‫ﺢ ﻭﺗَﻠﻘﹶﺢ ﳊﺎﻝ ﺍﻟﺪﱢﻑﺀ ﺃﻭ ﺍﳋِﺼﺐ ﻭﺍﻟﻜﻠﺐُ ﻭﺍﳋﻨﺰﻳﺮ ﰲ ﺫﻟﻚ ﺳﻮﺍﺀ ﻭﻻ‬

‫ﻗﺎﻝ ‪ :‬ﻭﳑﺎ ُﻳ َﻌﺪﱡ ﻟﻠﻜﻼﺏ ﺃﻧﱠﻬﺎ ﻛﺜﲑﹰﺍ ﻣﺎ ﺗُﻠﻘ ُ‬
‫ﺐ ﻛﻤﺎ ﺗﺮﻯ ﻳﻨﺎﺯﻉ ﺃﻳﻀﹰﺎ ﻣﻮﺍﺿﻊ ﺍﻹﺳﺎﺀﺓ ﻭﺍﶈﺎﺳﻦ ﰲ‬
‫ﻳﻜﺎﺩ ﻏﲑُﳘﺎ ﻣﻦ ﺍﻷﺻﻨﺎﻑ ﻳﺘﻼﻗﺢ ﰲ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ ﻓﺎﻟﻜﻠ ُ‬
‫ﲨﻴﻊ ﺍﳊﻴﻮﺍﻥ ‪.‬‬
‫ﺃﺳﻮﺃ ﻣﺎ ﻳﻜﻮﻥ ﺍﳊﻴﻮﺍﻥ ﺧﻠﻘﹰﺎ ﻗﺎﻝ ‪ :‬ﻭﺇﻧﺎﺙﹸ ﺍﻟﻜﻼﺏ ﺗﺼﻌُﺐ ﺃﺧﻼﻗﹸﻬﺎ ﺇﺫﺍ ﻛﺎ ﹶﻥ ﳍﺎ ﺟﹺﺮﺍﺀ ﻭﻛ ﱡﻞ ﺷﻲﺀ ﻟﻪ ﺑَﻴﺾٌ ﺃﻭ‬
‫ﺟﹺﺮﺍﺀ ﺃﻭ ﻓِﺮﺍﺥٌ ﻓﺄﺳﻮﹸﺃ ﻣﺎ ﻳﻜﻮﻥ ﺧُﻠﻘ ﹰﺎ ﻭﺃﻧﺰ ﻕُ ﻭﺃﻛﺜ ُﺮ ﻣﺎ ﻳﻜﻮﻥ ﺃﺫﹰﻯ ﻭﺃ ْﻋ َﺮ ﻡُ ﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﺇﻻﱠ ﺇﻧﺎﺙ ﺍﻟﺒﻘﹶﺮ ‪.‬‬
‫ﻭﺍﻟﻜﻠﺐ ﻛﻠﻤﺎ ﻛﺎﻥ ﺃﺳﻦﱠ ﻛﺎ ﹶﻥ ﺻﻮﺗُﻪ ﺃﺟﻬ َﺮ ﻭﺃﻏﻠﻆ ‪.‬‬

‫ﺗﻨﺎﺳﻞ ﺍﻟﻜﻼﺏ‬

‫ﻗﺎﻝ ‪ :‬ﻭﺍﻟﻜﻠﺐ ﻳﻨﺰﻭ ﺇﺫﺍ ﲤﱠﺖ ﻟﻪ ﺳﺘﱠ ﹸﺔ ﺃﺷﻬﺮ ﻭﺭﺑﱠﻤﺎ ﻛﺎﻥ ﺫﻟﻚ ﻣﻨﻪ ﻭﻫﻮ ﺍﺑﻦ ﲦﺎﻧﻴﺔ ﺃﺷﻬﺮ ﻭﺍﻟﻜﻠﺒﺔﹸ ﺍﻷﻧﺜﻰ ﲢﻤِﻞ ﻭﺍﺣﺪﹰﺍ‬
‫ﻭﺳﺘﲔ ﻳﻮﻣﹰﺎ ﺃﻃﻮ ﹶﻝ ﻣﺎ ﻳﻜﻮﻥ ﻭﻻ ﺗﻀ ُﻊ ﻗﺒﻞ ﺃﻥ ﻳﺘﻢّ ﳊﻤﻠﻬﺎ ﺳﺘﱡﻮﻥ ﻳﻮﻣﹰﺎ ﻭﻻ ﻳﺒﻘﻰ ﺍﳉﺮْﻭ ﻭﻻ ﻳﺜﺮﺑّﻰ ﺇﺫﺍ ﻗﺼﱠﺮ ﻋﻦ‬
‫ﺫﻟﻚ ﻭﺍﻷﻧﺜﻰ ﺗﺼﻠﺢ ﺃﻥ ﻳُﻨﺰَﻯ ﻋﻠﻴﻬﺎ ﺑﻌﺪ ِﺳﺘﱠﺔ ﺃﺷﻬﺮ ‪.‬‬
‫ﳊ ﺠْﺮ ﻭﺍﳌﺮﺃ ﹸﺓ ﻭﻏﲑ ﺫﻟﻚ ﻳﻜﻮﻥ ﺃﻭﱠ ﹸﻝ ﻧﹺﺘﺎﺟﻬﺎ ﺃﺻﻐ َﺮ ﺟُﺜﹼﺔ ﻭﻛﺬﻟﻚ‬
‫ﻭﻟﺪ ﺍﻟﺒﻜﺮ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻭﺍﻹﻧﺴﺎﻥ ﻭﺍﻟﻜﻠﺒﺔ ﻭﺍ ِ‬
‫ﺍﻟَﺒ ْﻴﺾُ ﺇﺫﺍ ﻛﺎﻥ ﺑﻜﺮﹰﺍ ﻭﻛﺬﻟﻚ ﻣﺎ ﳜﺮﺝ ﻣﻨﻪ ﻣﻦ ﻓ ﺮﱡﻭﺝ ﺃﻭ ﻓﺮﺥ ﺑﻘﻴﺔ ﺍﻟﻘﻮﻝ ﰲ ﺗﻨﺎﺳﻞ ﺍﻟﻜﻼﺏ ﻭﺫﹸﻛﻮﺭ ﺍﻟﻜﻼﺏ‬
‫ﺗَﻬﻴﺞ ﻗﺒﻞ ﺍﻹﻧﺎﺙ ﰲ ﺍﻟﺴّﻦّ ﻭﺍﻹﻧﺎﺙ ﻬﺗﻴﺞ ﻗﺒﻠﻬﺎ ﰲ ﻭﻗﺖ ﺣﺮﻛﺘﻬﺎ ﻭﻛﻠﻤﺎ ﺗﺄﺧﱠﺮ ﻭﻗﺖ ﺍﳊﺪﺙ ﺇﱃ ﲤﺎﻡ ﺍﻟﺸﱠﺒﺎﺏ ﻛﺎﻥ‬
‫ﺃﻗﻮﻯ ﻟﻮﻟﺪﻩ‬

‫ﱐ ﻋﺸﺮﺓ ﺳﻨﺔ ﻭﺭﲟﺎ ﺍ ْﻧَﺘﺪَﺭﺕ‬

‫ﻭﺍﻟﻜﻼﺏُ ﻻ ﺗﺮﻳﺪ ﺍﻟﺴﱢﻔﺎﺩ ﻋُﻤﺮﻫﺎ ﻛﻠﻪ ﺑﻞ ﺇﱃ ﻭﻗﺖ ﻣﻌﻠﻮﻡ ﻭﻫﻲ ﺗﻠﻘﺢ ﺇﱃ ﺃﻥ ﺗﺒﻠﻎ ﲦﺎ ﹶ‬
‫ﺍﻟﻜﻠﺒﺔ ﻓﺒﻠﻐﺖ ﺍﻟﻌﺸﺮﻳﻦ ﻭﺍﻟﻜﻼﺏُ ﺃﺟﻨﺎ ﺱٌ ﻛﺜﲑﺓ ‪ :‬ﺍﻟﻜﻠﺐ ﺍﻟﺴﻠﻮﻗﻲﱡ ﻳَﺴﻔﹶﺪ ﺇﺫﺍ ﻛﺎﻥ ﺍﺑﻦ ﲦﺎﻧﻴﺔ ﺃﺷﻬﺮ ﻭﺍﻷﻧﺜﻰ ﺗﻄﻠﺐ‬
‫ﺫﻟﻚ ﻗﺒﻞ ﺍﻟﺜﻤﺎﻧﻴﺔ ﻭﺫﻟﻚ ﻋﻨﺪ ﺷﻐُﻮﺭ ﺍﻟﺬﻛﺮ ﺑﺒﻮﻟﻪ ﻭﺍﻟﻜﻠﺒﺔ ﲢﻤِﻞ ﻣﻦ ﻧ ْﺰ ﹴﻭ ﻭﺍﺣﺪ ﻭﻗﺪ ﻋﺮﻑ ﺫﻟﻚ ﺍﻟﺬﻳﻦ ﻋﺮﻓﻮﺍ‬
‫ﺍﻟﻜﻼﺏ ﻭﺣﻀﺮﻭﺍ ﻟﻴﻌﺮﻓﻮﺍ ﺫﻟﻚ ﻗﺎﻝ ‪ :‬ﻭﺍﻟﻜﻠﺒﺔ ﺍﻟﺴﱠﻠﻮﻗﻴﱠﺔ ﲢﻤِﻞ ُﺳﺪْﺱ ﺍﻟﺴﻨﺔ ِﺳﺘﱢﲔ ﻳﻮﻣﹰﺎ ﻭ ُﺭﺑﱠﻤﺎ ﺯﺍﺩﺕ ﻋﻠﻰ ﺫﻟﻚ‬
‫ﻳﻮﻣﹰﺎ ﺃﻭ ﻳﻮﻣﲔ ﻭﺍﳉﺮﻭ ﺇﺫﺍ ﻭُﺿﻊ ﻳﻜﻮﻥ ﺃﻋﻤﻰ ﺍﺛَﻨ ْﻲ ﻋَﺸﺮ ﻳﻮﻣﹰﺎ ﰒﱠ ﻳﺒﺼﺮ ﻭﺍﻟﻜﻠﺒﺔ ﺗﺴﻔﹶﺪ ﺑﻌﺪ ﻭﺿﻌِﻬﺎ ﰲ ﺍﻟﺸﻬﺮ ﺍﻟﺜﺎﱐ‬
‫ﻭﻻ ﺗﺴﻔﺪ ﻗﺒﻞ ﺫﻟﻚ ‪.‬‬
‫ﻭﻣﻦ ﺇﻧﺎﺙ ﺍﻟﻜﻼﺏ ﻣﺎ ﲢﻤﻞ ﺧُﻤﺲ ﺍﻟﺴﻨﺔ ﻳﻌﲎ ﺍﺛﻨﲔ ﻭﺳﺒﻌﲔ ﻳﻮﻣﹰﺎ ﻭﺇﺫﺍ ﻭﺿﻌﺖ ﺍﳉﺮﺍﺀ ﺗﻜﻮﻥ ﻋﻤﻴﺎ َﺀ ﺍﺛﻨﲔ‬
‫ﻭﻋﺸﺮﻳﻦ ﻳﻮﻣﹰﺎ ‪ .‬ﻭﻣﻦ ﺃﺻﻨﺎﻑ ﺍﻟﻜﻼﺏ ﻣﺎ ﳛﻤﻞ ﺭُﺑﻊ ﺍﻟﺴﻨﺔ ﺃﻋﲏ ﺛﻼﺛﺔ ﺃﺷﻬﺮ ﻭﺗﻀﻊ ﺟﺮﺍﺀ ﻭﺗﺒﻘﻰ ﻛﺬﻟﻚ ﺳﺒﻌﺔ‬
‫ﻋﺸﺮ ﻳﻮﻣﹰﺎ ﰒﱠ ﺗُﺮﺿﻊ ﺟﹺﺮﺍﺀَﻫﺎ ﻋﻠﻰ ﻋﺪﺩ ﺃﻳﱠﺎﻣِﻬﺎ ﺍﻟﱵ ﻻ ﺗﺒﺼﺮ ﻓﻴﻬﺎ ‪.‬‬
‫ﺾ ﰲ ﻛﻞﱢ ﺳﺒﻌﺔ ﺃﻳﺎﻡ ﻭﻋﻼﻣﺔ ﺫﻟﻚ َﻭﺭَﻡ ﺃﺛﻔﺎﺭﹺﻫﺎ ﻭﻻ ﺗﻘﺒَﻞ ﺍﻟﺴﻔﺎﺩ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﺑﻞ‬ ‫ﻭﺯﻋﻢ ﺃﻥﱠ ﺇﻧﺎﺙ ﺍﻟﻜﻼﺏ ﲢﻴ ُ‬
‫ﰲ ﺍﻟﺴﺒﻌﺔ ﺍﻟﱵ ﺑﻌﺪﻫﺎ ﻟﻴﻜﻮﻥ ﺫﻟﻚ ﲤﺎ َﻡ ﺃﺭﺑﻌَﺔ ﻋﺸ َﺮ ﻳﻮﻣﹰﺎ ﺃﻛﺜ َﺮ ﻣﺎ ﻳﻜﻮﻥ ﻭﺭﲟﺎ ﻛﺎﻥ ﻛﺬﻟﻚ ﻟﺘﻤﺎﻡ ﺳﺘﱠ ﹶﺔ ﻋﺸ َﺮ ﻳﻮﻣﹰﺎ ‪.‬‬
 ‫ﻗﺎﻟﻮﺍ ‪ :‬ﻭﺇﻧَﺎﺙ ﺍﻟﻜﻼﺏ ﺗُﻠﻘﻲ َﺑ ْﻌ َﺪ ﻭ ﺿْﻊ ﺍﳉِﺮﺍ ِﺀ ﺭُﻃﻮَﺑ ﹰﺔ ﻏﻠﻴﻈ ﹰﺔ ﺑﻠﻐﻤﻴﱠﺔ ﻭﺇﺫﺍ ﻭ ﺿَﻌﺘْﻬﺎ ﺑﻌ َﺪ ﺍﳉِﺮﺍﺀ ﺍﻋﺘﺮﺍﻫﺎ ﻫُﺰﺍﻝ‬
‫ﱭ ﰲ ﺃﻃﺒﺎﺋﻬﺎ ﻗﺒﻞ‬
‫ﻀ َﻊ ﲞﻤﺴﺔ ﺃﻳﺎﻡ ﺃﻛﺜﺮ ﺫﻟﻚ ﻭﺭﲟﺎ ﻛﺜﹸﺮ ﺍﻟﻠ ُ‬
‫ﻭﻛﺬﻟﻚ ﻋﺎﻣﱠﺔ ﺍﻹﻧﺎﺙ ﻭﻟﺒﻨﻬﺎ ﻳﻈﻬَﺮ ﰲ ﺃﻃﺒﺎﺋﻬﺎ ﻗﺒﻞ ﺃﻥ ﺗ َ‬
‫ﺫﻟﻚ ﺑﺴﺒﻌﺔ ﺃﻳﺎﻡ ﻭﺭّﲟﺎ ﻛﺎﻥ ﺫﻟﻚ ﰲ ﻣﻘﺪﺍ ﹺﺭ ﺃﺭﺑﻌﺔ ﺃﻳﺎﻡ ﻭﻟﺒﻨﻬﺎ ﻳﻈﻬَﺮ (‬
‫ﺖ ﻣﻦ ﺳﺎﻋﺘﻬﺎ ﻗﺎﻝ ‪ :‬ﻓﺄﻣﱠﺎ ﺍﻟﺴﻠﻮﻗﻴّﺔ ﻓﻴﻈﻬﺮ ﻟﺒﻨﻬﺎ ﺑﻌﺪ ﲪﻠﻬﺎ ﺑﺜﻼﺛﲔ ﻳﻮﻣﹰﺎ ﻭﻳﻜﻮﻥ ﻟﺒﻨُﻬﺎ ﺃﻭﱠ ﹶﻝ ﻣﺎ ﺗﻀ ُﻊ‬ ‫ﺿ َﻌ ْ‬
‫ﻭﳚﻮﺩ ﺇﺫﺍ َﻭ َ‬
‫ﺏ ﳜﺎﻟﻒ ﻟﱭ ﺳﺎﺋ ﹺﺮ ﺍﳊﻴﻮﺍﻥ ﺑﺎﻟﻐﻠﻆ ﺑﻌﺪ ﻟﱭ ﺍﳋﻨﺎﺯﻳﺮ ﻭﺍﻷﺭﺍﻧﺐ ‪.‬‬ ‫ﱭ ﺍﻟﻜﻼ ﹺ‬ ‫ﻏﻠﻴﻈﹰﺎ ﻓﺈﺫﺍ ﺃﺯﻣﻦ ﺭ ﻕﱠ ﻭﺩ ﻕﱠ ﻭﻟ ُ‬
‫ﻭﻗﺪ ﺗﻜﻮﻥ ﻋﻼﻣﺔ ﻣﺒﻠ ِﻎﹸ ﺳِﻔﺎﺩﻫﺎ ﻣﺜ ﹶﻞ ﻣَﺎ ﻳﻌﺮﹺﺽ ﻟﻠﻨﱢﺴﺎ ِﺀ ﻣﻦ ﺍﺭﺗﻔﺎﻉ ﺍﻟﺜﱠﺪﻳﲔ ﻭﻣﻌﺮﻓﺔ ﺫﻟﻚ ﻋﺴﲑﺓ ﻭﻫﺬﻩ ﻋﻼﻣَﺎﺕ‬
‫ﺗﻈﻬﺮ ﻹﻧَﺎﺙ ﺍﻟﻜﻼﺏ ﻭﺫﻛﻮﺭ ﹸﺓ ﺍﻟﻜﻼﺏ ﺗﺮﻓﻊ ﺃﺭﺟﻠﹶﻬﺎ ﻭﺗﺒﻮﻝ ﻟﺘﻤﺎﻡ ﺳﺘﱠ ِﺔ ﺃﺷﻬﺮ ﻭﻣﻨﻬﺎ ﻣَﺎ ﻻ ﻳﻔﻌﻞ ﺫﻟﻚ ﺇﱃ ﺃﻥ ﻳﺒﻠﻎ‬
‫ﲦﺎﻧﻴﺔ ﺃﺷﻬﺮ ﻭﻣﻨﻬﺎ ﻣَﺎ ﻳﻌ ﺠﱢﻞ ﻗﺒﻞ ﺫﻟﻚ ﻗﺎﻝ ‪ :‬ﻭﻧﻘﻮﻝ ﺑﻘﻮ ﹴﻝ ﻋﺎ ﻡﱟ ﺇﻥﱠ ﺍﻟﺬﻛﻮ َﺭ ﺗﻔﻌﻞﹸ ﺫﻟﻚ ﺇﺫﺍ ﻗﻮﹺﻳﺖ ﻓﺄﻣّﺎ ﺍﻹﻧَﺎﺙ ﻓﻬﻲ‬
‫ﺗﺒﻮﻝ ﻣُ ﹾﻘﻌِﻴﺔ ﻭﻣﻨﻬﺎ ﻣَﺎ ﺗﺸﻐَﺮ ﻭﺃﻛﺜ ُﺮ ﻣﺎ ﺗﻀ ُﻊ ﺍﻟﻜﻠﺒ ﹸﺔ ﺍﺛﻨﺎ َﻋﺸَﺮ ﺟﺮﻭﹰﺍ ﻭﺫﻟﻚ ﰲ ﺍﻟﻔﹶﺮْﻁ‬

‫ﻭﺃﻛﺜﺮ ﺫﻟﻚ ﺍﳋﻤﺴﺔ ﻭﺍﻟﺴّﺘﺔ ﻭﺭّﲟﺎ ﻭﺿﻌﺖ ﻭَﺍﺣﺪﹰﺍ ﻓﺄﻣﱠﺎ ﺇﻧﺎﺙ ﺍﻟﺴﻠﻮﻗﱠﻴﺔ ﻓﻬﻲ ﺗﻀ ُﻊ ﲦﺎﻧﻴ ﹶﺔ ﺃﺟﺮﺍﺀ ﻭﺇﻧَﺎﺛﹸﻬﺎ ﻭَﺫﻛﻮ ُﺭﻫﺎ‬
‫ﺖ ﻭَﻳﻌﺮﹺﺽ ﻟﻠﻜﻼﺏ ﺍﻟﺴﻠﻮﻗﻴﱠﺔ ﻋَﺮَﺽ ﺧﺎﺹﱞ ‪ :‬ﻭَﻫﻲ ﺃﻧﱠﻬﺎ ﻛﻠﱠﻤﺎ ﺑﻘﻴﺖ ﻛﺎﻧﺖ ﺃﻗﻮﻯ ﻋﻠﻰ ﺍﻟﺴﱢﻔﺎﺩ‬ ‫ﺗﺴﻔﹶﺪ ﻣﺎ َﺑ ِﻘَﻴ ْ‬

‫ﺃﻋﻤﺎﺭ ﺍﻟﻜﻼﺏ‬

‫ﻭﺫﻛﻮﺭﺓ ﺍﻟﺴﻠﻮﻗﱠﻴﺔ ﺗﻌﻴﺶ ﻋﺸ َﺮ ﺳﻨﲔ ﻭﺍﻹﻧﺎﺙ ﺗﻌﻴﺶ ﺍﺛﻨﱵ ﻋﺸﺮﺓ ﺳﻨﺔ ﻭَﺃﻛﺜﺮ ﺃﺟﻨﺎﺱ ﺍﻟﻜﻼﺏ ﺗﻌﻴﺶ ﺃﺭﺑ َﻊ ﻋﺸﺮﺓ‬
‫ﺳﻨﺔ ﻭَﺑﻌﺾ ﺍﻷﺟﻨﺎﺱ ﺗﺒﻘﻰ ﻋﺸﺮﻳﻦ ﺳﻨﺔ ‪ .‬ﻗﺎﻝ ‪ :‬ﻭﺇﻧﺎﺙ ﺍﻟﻜﻼﺏ ﺃﻃﻮ ﹸﻝ ﺃﻋﻤﺎﺭﹰﺍ ﻣﻦ ﺍﻟﺬﻛﻮﺭ ﻭﻛﺬﻟﻚ ﻫﻲ ﰲ ﺍﳉﻤﻠﺔ‬
‫ﻭﻟﻴﺲ ﻳُﻠﻘﻲ ﺍﻟﻜﻠﺐ ﻣﻦ ﺃﺳﻨﺎﻧﻪ ﺳﻨ‪‬ﺎ ﻣﺎ ﺧﻼ ﺍﻟﻨﱠﺎﺑﲔ ﻭﺇﻧﱠﻤﺎ ﻳﻠﻘﻴﻬﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﺑ َﻦ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ‪ .‬ﻗﺎﻝ ‪ :‬ﻭﻣﻦ ﺃﺟْﻞ ﺃﻥﱠ‬
‫ﲑ ﻫﺬﻳﻦ ﺍﻟﻨﱠﺎﺑﲔ ﻳﺸﻚﱡ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺃﻬﻧﺎ ﻻ ﺗﻠﻘﻰ ﺳِﻨ‪‬ﺎ ﺍﻟﺒﺘّﺔ‬‫ﺏ ﻻ ُﺗﻠِﻘﻲ ﻏ َ‬
‫ﺍﻟﻜﻼ َ‬

‫ﺃﻣﺮﺍﺽ ﺍﻟﻜﻼﺏ‬

‫ﻑ ﻣﻦ ﺍﳌﺮﺽ ﻭﺃﲰﺎﺅﻫﺎ ‪ :‬ﺍﻟﻜﻠﺐ ﺑﻔﺘﺢ ﺍﻟﻼﻡ ﻭﺍﻟﺬﲝَﺔ ﻭﺍﻟﻨﻘﺮﺱ ﻭﺍﻟﻜﻠﹶﺐ ﺟُﻨﻮﻥ ﻓﺈ ﹾﻥ‬
‫ﻗﺎﻝ ‪ :‬ﻭﻟﻠﻜﻼﺏ ﺛﻼﺛﺔ ﺃﺻﻨﺎ ٍ‬
‫ﺏ ﻛﻞﱠ ﺷﻲﺀ‬
‫ﻋﺮَﺽ ﻟﺸﻲﺀ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻛﹶﻠ ﺐٌ ﺃﻳﻀﹰﺎ ﺃﻣﺎﺗﻪ ﻣﺎﺧﻼ ﺍﻹﻧﺴﺎﻥ ﻭﻫﻮ ﺩﺍﺀٌ ﻳﻘﺘﻞ ﺍﻟﻜﻼﺏ ﻭﺗﻘﺘُﻞ ﺑﻪ ﺍﻟﻜﻼ ُ‬
‫ﺴﻠﹶﻢ ﺃﺩﻭﺍﺀ ﺑﻌﺾ ﺍﳊﻴﻮﺍﻥ ﻗﺎﻝ ‪ :‬ﻭﺩﺍﺀ ﺍﻟﻜﻠﹶﺐ ﻳﻌﺮﹺﺽ ﻟﻠﺤﻤﺎﺭ ﻓﺄﻣﱠﺎ ﺍﳉﻨﻮﻥ ﻭﺫﹶﻫﺎﺏُ‬
‫ﻋﻀّﺘﻪ ﺇﻻﹼ ﺍﻹﻧﺴﺎﻥ ﻓﺈﻧّﻪ ﻳﻌﺎﰿ ﻓﻴ ْ‬
‫ﻉ ﻛﻤﺎ ﻳُﺼﺮﻉ ﺍﺠﻤﻟﻨﻮﻥ ﻭﺍﻟﺴﺎﺋﺲ ﻣﻦ‬
‫ﺐ ﻛﻞﱠ ﺷﻲﺀ ﻓﻤﻦ ﺫﻟﻚ ﻣﺎ ﻳﺼﻴﺐ ﺍﻟﺪﻭﺍﺏﱠ ﻓﺈﻥﱠ ﻣﻨﻬﺎ ﻣَﺎ ﻳُﺼﺮ َ‬‫ﺍﻟﻌﻘﻞ ﻓﺈﻧّﻪ ﻳﺼﻴ ُ‬
‫ﺍﻟﺪﻭﺍﺏ ‪ :‬ﺍﻟﺬﺍﻫﺐ ﺍﻟﻌﻘﻞ ‪.‬‬
‫ﺻﺮﻉ ﺃﻋﲔ ﺍﻟﻄﺒﻴﺐ ﻭﻗﺪ ﻛﺎﻥ ﺷﺄﻥ ﺃﹶﻋﲔ ﺍﻟﻄﺒﻴﺐ َﻋ ﺠَﺒﹰﺎ ﻭﺫﻟﻚ ﺃﻧّﻪ ﻛﺎﻥ ﻳُﺼﺮﻉ ﻭﺍﺗﱠﻔﻖ ﹶﺃﻧّﻪ ﻛﺎﻥ ﻟﻪ ﺑﻐﻞﹲ ﻳﺼﺮﻉ‬
‫ﻓﻜﺎﻥ ﺭﺑﱠﻤﺎ ﺍﺗّﻔﻖ ﺃﻥ ﻳُﺼﺮَﻋﺎ ﲨﻴﻌ ﹰﺎ ﻭﻗﺪ ﺭﺃﻯ ﺫﻟﻚ ﻛﺜﲑ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﺍﻟﺒﺼﺮﻳﱢﲔ‬

‫ﻉ ﻋﻨﺪ ﺍﳊﻴﻮﺍﻥ ﻭﺍﻟﺼﱠﺮْﻉ ﻋﺎﻡﱞ ﰲ ﺍﳊﻴﻮﺍﻥ ﻟﻴﺲ ﻳﺴﻠﻢ ﻣﻨﻪ ﺻِﻨﻒ ﻣﻨﻬﺎ ﺣﺘﱠﻰ ﻻ ﻳﻌﺮﺽ ﻟﻪ ﻣﻨﻪ ﺷﻰﺀ ﻭﺍﻹﻧﺴﺎﻥ‬
‫ﺍﻟﺼﱠ ْﺮ ُ‬
‫ﻓﻮﻕ ﲨﻴﻊ ﺍﳊﻴﻮﺍﻥ ﺗﻌﺬﻳﺒﹰﺎ ﻭﻛﺬﻟﻚ ﻫﻮ ﰲ ﺍ ﻟﻌﻘﻞ ﻭﺍﳌﻌﺮﻓﺔ ﻭﺍﻻﺣﺘﻴﺎﻝ ﻟﻪ ﻣﻊ ﺩﻓﻊ ﺍﳌﻀﺮّﺓ ﻭﺍﺟﺘﻼﺏ ﺍﳌﻨﻔﻌﺔ ﻭﻣَﺎ ﺃﻛﺜﺮ‬
‫ﻣَﺎ ﻳﻌﺘﺮﻳﻬﻢ ﺫﻟﻚ ﻭﻣﻦ ﺫﻟﻚ ﻣَﺎ ﻳﺬﻫﺐ ﻭﻣﻦ ﺫﻟﻚ ﻣﺎ ﻻ ﻳﺬﻫﺐ ﺑﻌﺾ ﻣﻦ ﻋﺮﺽ ﳍﻢ ﺍﻟﺼﺮﻉ ﻣﻦ ﺍﻟﻔﻀﻼﺀ ﻭﻗﺪ ﻛﺎﻥ‬
‫َﺑ ﺨِْﺘﻴَﺸﻮ ﻉُ ﺍﳌﺘﻄﺒﱢﺐ ﻋﺮَﺽ ﻟﻪ ﺫﻟﻚ ﻭﻗﺪ ﻛﺎﻥ ﻋﺮﺽ ﻟﻌﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻗﹸﺮﻳﺐ ﻓﺬﻫﺐ ﻋﻨﻪ ﻭﺭﱠﲟﺎ ﻋﺮﺽ ﻟﻠﺮّﺟﻞ ﺍ ﻟﺬﻱ ﻻ‬
‫ﺏ ﻭﻻ ﰲ ﺍﻋﺘﺪﺍ ﹴﻝ ﻣﻦ ﺍﻷﺧﻼﻁ ﻭﺍﻟﺼ ﺤﱠﺔِ ﻣﻦ ﺍﳌﺰَﺍﺝ ﹸﺛﻢﱠ ﻻ ﻳﻌﺮﺽ ﻣﻦ‬
‫ُﻳ ﹶﻈﻦﱡ ﺑﻪ ﺫﻟﻚ ﰲ ﺑﻴﺎﻥ ﻭﻻ ﺗﺒﻴﲔ ﻭﻻ ﰲ ﺃﺩ ﹴ‬
‫ﺫﻟﻚ ﺇﻻﱠ ﻣﺎ ﻻ ﺣﻴﻠ ﹶﺔ ﻟﻪ ﻓﻴﻪ ﻛﻤﺎ ﻛﺎﻥ ﻳﻌﺮﺽ ﻟﺒﹺﺸﺮ ﺑﻦ ﺃﰊ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﻼﺀ ﺍﻟﻨﺤﻮﻱﱢ‬

‫ﺻﺮﹺﻋﺎ ‪.‬‬
‫ﺍﳌﺎﺯﱐﹼ ﻭﻛﻤﺎ ﻋﺮﺽ ﻟﻌﺒﺪ ﺍﻟﺮﲪﻦ ﻭﻣﻨﺼﻮﺭ ﺍﻷﺳﺪﱠﻳﲔ ﻓﻤﺎ ﺯﺍﻻ ﻛﺬﻟﻚ ﺣﺘﱠﻰ ﻣﺎﺗَﺎ ﻭﱂ ﻳﺒﻠﻐﻨﺎ ﺃﻬﻧﻤﺎ ُ‬
‫ﻕ ﻋﺎﺩ ﺇﱃ ﻛﻤﺎﻝ ﻋﻘﻠﻪ ﻛﺎﻟﻨﺎﺋﻢ ﻭﺍﻟﺴﻜﺮﺍﻥ ﻭﺍﳌﻐﺸﻲﱢ ﻋﻠﻴﻪ ﻭﺇﻥ‬ ‫ﺍﳌﻮﺗَﺔ ﻭﺍﳌﹸﻮﺗَﺔ ﺟﻨﺲٌ ﻣﻦ ﺍﻟﺼﱠﺮْﻉ ﺇﻻﱠ ﹶﺃﻥﱠ ﺻﺎﺣﺒَﻪ ﺇﺫﺍ ﺃﻓﺎ َ‬
‫ﺐ ﺍﳌﹸﻮﺗﺔ ﰲ ﺫﻟﻚ ﻣﺎﺋﺔ ﻋﺎﻡ ‪ .‬ﻭﻟﻴﺲ ﻳﻠﻘﻰ ﺷﻲﺀٌ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻛﻤﺎ ﻳﻠﻘﹶﻰ ﺍﻟ َﻮﺭَﺷﺎﻥ (‬ ‫ﻋﺎﺵ ﺻﺎﺣ ُ‬
‫ﺃﺧﺘﻼﻑ ﺩﺭﺟﺎﺕ ﺍﻟﺴﱡﻜﹾﺮ ﻟﺪﻯ ﺍﳊﻴﻮﺍﻥ ﻛﺘﺒﻴﺎﻬﻧﺎ ﻟﺪﻯ ﺍﻹﻧﺴﺎﻥ ﻭﹶﺃﻣﱠﺎ ﺍﻟﺴﱡﻜﹾﺮ ﻓﻠﻴﺲ ﺷﻲﺀٌ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﺇﻻﱠ ﻭﻫﻮ ﻳﺴﻜﺮ‬
‫ﻭﺍﺧﺘﻼﻑ ﺳﻜﺮﻩ ﻛﺎﺧﺘﻼﻑ ﺳﻜﺮ ﺍﻹﻧﺴﺎﻥ ﻓﺈﻥﱠ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣَﻦ ﺗﺮﺍﻩ ﻳﺘﺤﺪﱠﺙ ﻭﻫﻮ ﻳﺸﺮَﺏ ﻓﻼ ﺗﻨﻜﺮ ﻣﻨﻪ ﺷﻴﺌﺎﹰ ﺣﺘﱠﻰ‬
‫ﻳﻐﻠﺐ ﻋﻠﻴﻪ ﻧﻮﻡ ﺍﻟﺴﱡﻜﺮ ﺿﺮﺑ ﹰﺔ ﻭﺍﺣﺪﺓ‬

‫ﻆ ﺣﺴﱡﻪ ﻭﻳﺘﻤ ﺤﱠﻖ ﺣﱴ ﻳَﻄﻴﺶ ﻋﻠﻴﻪ‬

‫ﻭﻣﻨﻬﻢ ﻣﻦ ﺗﺮﺍﻩ ﻭﺍﻟﻨﺒﻴﺬ ﻳﺄﺧ ﹸﺬ ﻣﻨﻪ ﺍﻷﻭﱠ ﹶﻝ ﻓﺎﻷﻭﱠﻝ ﻭﺗﺮﺍﻩ ﻛﻴﻒ ﺗَﺜﻘﹸﻞ ﺣﺮﻛﺘ ُﻪ ﻭﻳﻐﹸﻠ ﹸ‬
‫ﺍﻟﺴﱡﻜ ُﺮ ﺑﺎﻟﻌﺒﺚ ﻭﻳﻄﺒ َﻖ ﻋﻠﻴﻪ ﺍﻟﻨﻮﻡ ﻭﻣﻨﻬﻢ ﻣَﻦ ﻳﺄﺧﺬﹸﻩ ﺑﺎﻟﻌَﺒﺚ ﻻ ﻳﻌﺪُﻭﻩ ﻭﻣﻨﻬﻢ ﻣﻦ ﻻ ﻳﺮﺿﻰ ﺑﺪﻭﻥ ﺍﻟﺴﱠﻴﻒ ﻭﺇﻻ ﺑﺄﻥ‬
‫ﻳﻀﺮﺏ ﺃﻣﱠﻪ ﻭﻳﻄﻠﱢﻖ ﺍﻣﺮﺃﺗﻪ ﻭﻣﻨﻬﻢ ﻣَﻦ ﻳﻌﺘﺮﻳﻪ ﺍﻟﺒﻜﺎﺀ ﻭﻣﻨﻬﻢ ﻣَﻦ ﻳﻌﺘﺮﻳﻪ ﺍﻟﻀﱠ ﺤِﻚ ﻭﻣﻨﻬﻢ ﻣَﻦ ﻳﻌﺘﺮﻳﻪ ﺍﳌ ﻠﹶﻖ ﻭﺍﻟﺘﱠﻔﺪِﻳﺔﹸ‬
‫ﺺ ﻭﹺﻳﺜِﺐ ﻭﻳﻜﻮﻥ ﺫﻟﻚ ﻋﻠﻰ ﺿﺮﺑﲔ ‪ :‬ﺃﺣﺪﳘﺎ ﻣﻦ‬ ‫ﻭﺍﻟﺘﱠﺴﻠﻴﻢُ ﻋﻠﻰ ﺍﺠﻤﻟﺎﻟﺲ ﻭﺍﻟﺘﱠﻘﺒﻴﻞﹸ ﻟﺮﺅﻭﺱ ﺍﻟﻨﺎﺱ ﻭﻣِﻨﻬﻢ ﻣﻦ ﻳﺮﻗ ُ‬
‫ﺍﻟﻌَﺮْﺽ ﻭﻓﻀﻞ ﺍﻷﺷَﺮ ﻭﺍﻵﺧﺮ ﲢﺮﻳﻚ ﺍﳌﺮﺍﺭﺓ ﻭﻫﻲ ﻋﻠﱠ ﹸﺔ ﺍﻟﻔﺴﺎﺩ ﻭﻫﻴَﺠﺎﻥ ﺍﻵﻓﺔ ‪.‬‬
‫ﻭﻛ ﱡﻞ ﻫﺬﻩ ﺍﳊﺎﻻﺕ ﻭﺍﻟﺼّﻮﺭ ﻭﺍﻟﻨﻌﻮﺕ ﻭﺍﻷﺟﻨﺎﺱ ﻭﺍﻟﺘﻮﻟﻴﺪ ﺍﻟﺬﻱ ﳜﺘﻠﻒ ﰲ ﻃﺒﺎﺋﻊ ﺍﻟﻨﺎﺱ ﻭﻃﺒﺎﺋﻊ ﺍﻷﺷﺮﺑﺔ ﻭﻃﺒﺎﺋﻊ‬
‫ﺍﻟﺒُﻠﺪﺍﻥ ﻭﺍﻷﺯﻣﺎﻥ ﻭﺍﻷَﺳﻨﺎﻥ ﻭﻋﻠﻰ ﻗﺪﺭ ﺍﻷَﻋﺮﺍﻕ ﻭﺍﻷَﺧﻼﻕ ﻭﻋﻠﻰ ﻗﺪﺭ ﺍﻟﻘﻠﱠﺔ ﻭﺍﻟﻜﺜﺮﺓ ﻭﻋﻠﻰ ﻗﺪﺭ ﺍﻟﺘﺼﺮﻳﻒ‬
‫ﻭﺍﻟﺘﻮﻓﻴﻖ ﻗﺪ ﻭﺟﺪﻭﻩ ﰲ ﲨﻴﻊ ﺃﺻﻨﺎﻑ ﺍﻟﻨﺎﺱ ﻭﺍﳊﻴﻮﺍﻥ ﺇﻻﱠ ﹶﺃﻥﱠ ﰲ ﺍﻟﻨﺎﺱ ﻭﺍﺣﺪ ﹰﺓ ﱂ ﺗُﻮﺟَﺪ ﰲ ﺳﺎﺋﺮ ﺍﳊﻴﻮﺍﻥ ﻗﻂُْﹼ ﻓﺈﻥﱠ‬
‫ﺴﻜﹶﺮ ﺍﻟﺒﺘّﺔ ﻛﺎﻥ ﳏﻤﺪ ﺑﻦ ﺍﳉﻬﻢ ﻭﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺍﻟ َﻌﻤﱢﻲﱡ‬
‫ﰲ ﺍﻟﻨﺎﺱ ﻣﻦ ﻻ ﻳ ْ‬

‫ﻭﻛﺎﻥ ﺑﲔ ﻋﻘﻞ ﺯﺑﻴﺪ ﺑﻦ ﺣُﻤﻴﺪ ﺇﺫﺍ ﺷﺮﺏ ﻋﺸْﺮﺓ ﺃﺭﻃﺎﻝ ﻭﺑﲔ ﻋﻘﻠﻪ ﺇﺫﺍ ﺍﺑﺘﺪﺃ ﺍﻟﺸﺮﺏ ﻣﻘﺪﺍﺭٌ ﺻﺎﱀ ‪.‬‬
‫ﺳ ﹾﻜ ُﺮ ﺍﻟﻌﻤّﻲّ ﻭﺇﻣﱠﺎ ﺍﻟ َﻌﻤّﻲّ ﻓﺈﻥﱠ ﺑﲏ ﻋﺒﺪ ﺍﳌﻠﻚ ﺍﻟﺰ ﻳﺎﺩﻳﱢﲔ ﺩﻋَﻮﱐ ﻣﺮﱠ ﹰﺓ ﻟﻴ َﻌ ﺠﱢﺒﻮﱐ ﻣﻨﻪ ﻭﱂ ﻳﻨﺒﱢﻬﻮﱐ ﻋﻠﻰ ﻫﺬﻩ ﺍﳋﺎ ﺻﱠﺔ ﺍﻟﱵ‬
‫ﻆ ﺍﳌﻌﺎﱐ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻜﻼﻡ ﺃﺷﻞ‬ ‫ﻓﻴﻪ ﻷﻛﻮﻥ ﺃﻧﺎ ﺍﻟﺬﻱ ﺃﻧﺘﺒﻪ ﻋﻠﻴﻪ ﻓﺪﺧﻠﺖ ﻋﻠﻰ ﺭﺟ ﹴﻞ ﺿﺨ ﹴﻢ ﹶﻓﺪْﻡ ﻏﻠﻴﻆ ﺍﻟﻠﺴﺎﻥ ﻏﻠﻴ ِ‬
‫ﺍﳌﺆﻧﺔ ﻭﰲ ﻣﻌﺎﻧﻴﻪ ﺍﺧﺘﻼﻑٌ ﻟﻴﺲ ﻣﻨﻬﺎ ﺷﻲٌ ﻳﻮﺍﰐ ﺻﺎﺣﺒَﻪ ﻭﻻ ﻳﻌﺎﻭﻧُﻪ ﻭﻻ ﻳﺸﺎﺭﻛﹸﻪ ﻭﻻ ﻳﻨﺎﺳﺒﻪ ﻭﺣﺘﱠﻰ ﺗﺮﻯ ﺃﻥﱠ ﺃﺫﻧﻪ ﰲ‬
‫ِﺷﻖﱟ ﻭﻟﺴﺎﻧَﻪ ﰲ ﺷﻖﱟ ﻭﺣﺘﱠﻰ ﺗﻈﻦﱠ ﺃ ﻥﹼ ﻛﻼﻣﻪ ﻛﻼ ُﻡ ﳏﻤﻮ ﹴﻡ ﺃﻭ ﳎﻨﻮﻥ ﻭﺃﻥﱠ ﻛﻞﱠ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻳﻘﻄﻊ ﻧﻈﺎﻡ ﺍﳌﻌﺎﱐ ﻭﳜﻠﻂ‬
‫ﺖ ﻛﺄﻧﱢﻲ ﺭﺟ ﹲﻞ‬ ‫ﺏ ﺍﳍﻴﻢ ﻭﻛﺎﻧﺖ ﳍﻢ ﺃﺟﺴﺎﺩٌ ﻣﺪْﺑﺮﺓ ﻭﺃﺟﻮﺍﻑٌ ﻣﻨﻜﹶﺮﺓ ﻭﻛﻨ ُ‬ ‫ﺑﲔ ﺍﻷﺳﺎﻓﻞ ﻭﺍﻷﻋﺎﱄ ﻓﺸﺮﺏ ﺍﻟﻘﻮﻡ ﺷُﺮ َ‬
‫ﺖ ﺇﻧﱢﻲ ﱂ‬
‫ﻼ ﻭﻳﺮ ﻕﱡ ﻟﺴﺎﻧُﻪ ﻭﻳﻨﺤ ﱡﻞ َﻋﻘﹾﺪﻩ ﻭﻳﺼﻔﻮ ﺫﻫُﻨ ُﻪ ﻭﻳﺬﻫﺐ ﻛﺪﺭﻩ ﻭﻟﻮ ﹸﻗ ﹾﻠ ُ‬‫ﻣﻦ ﺍﻟﻨﱠﻈﱠﺎﺭﺓ ﻓﻤﺎ ﺯﺍﻝ ﺍﻟﻌﻤﱢﻲ ﻳﺸﺮَﺏ ﺭﹺﻃ ﹰ‬
‫ﺖ ﺻﺎﺩﻗﹰﺎ ﻓﺎﻟﺘﻔﺖ ﺇﱄﱠ ﺍﻟﻘﻮ ُﻡ ﺃﲨﻌُﻬﻢ (‬
‫ﺲ ﻛﻨ ُ‬
‫ﺴ َﻦ ﻧﻔ ﹴ‬
‫ﺃ َﺭ ﻣﺜﻠﹶﻪ ﺣُ ْ‬
‫ﻓﻘﺎﻟﻮﺍ ‪ :‬ﻟﻮﻻ ﻫﺬﺍ ﺍﻟ َﻌ ﺠَﺐ ﻣَﺎ َﻋ ﺠﱠ ْﺒﻨَﺎﻙ ﺍﻟﻴﻮﻡَﻣ َﻊ ﺣﺪﺍﺛﺔِ ﻋﻬﺪﻧﺎ ﺑﻚ ‪.‬‬

‫ﻉ ﺍﳋﺼﻮ َﻡ ﻛﺎﻥ ﺫﻟﻚ‬ ‫ﻭﺯﻋﻢ ﺍﻟﻌﻤﱢﻲﱡ ﻭﻛﺎﻥ ﻛﺜ َ‬

‫ﲑ ﺍﳌﻨﺎﺯَﻋﺔ ﻋﻨﺪ ﺍﻟﻘﻀﺎﺓ ﺃﻧﱠﻪ ﻛﺎﻥ ﺇﺫﺍ ﻗﺎﺭﺏ ﺍﻟﻌﺸﺮ ﹶﺓ ﺍﻷﺭﻃﺎ ﹺﻝ ﰒﹼ ﻧَﺎ َﺯ َ‬
‫ﺏﰲ‬ ‫ﻱ ﺍﻟﻘﺎﺿﻲ ﺍﳌﻨﻌﻘﺪ ﰲ ﳎﻠﺴﻪ ﺍﻟﻄﻮﻳﻞ ﺍﻟﻘﻄﻮ ﹺ‬ ‫ﺤ ﹴﻦ ﲝ ﺠﱠﺘﻪ ﻭﻳﺴﺘﻤﻴﻞ ﻓﻴﻪ ﺭﺃ َ‬
‫ﻉ ﺍﳋﺼﻮﻡ ِﻟﹶﻠ َ‬
‫ﺍﻟﻴﻮ ُﻡ ﺍﻟﺬﻱ ﻳﻔﻮﺕ ﻓﻴﻪ ﹶﺫ ْﺭ َ‬
‫ﻼ ﺇﺫﺍ ﻛﺎ ﹶﻥ ﺻﺎﺣِﻴﺎ ( ) ﺗﺰﻳ ُﺪ‬
‫ﻼ ﺇﺫﺍ ﺍﻧﺘﺸﻰ ** ﺃﻗﻠﱠ ُﻬ ُﻢ ﻋﻘ ﹰ‬
‫ﺕ ﺃﻗﻞﱠ ﺍﻟﻨﱠﺎﺱ ﻋﻘ ﹰ‬
‫ﻭ ْﺟ ِﻪ ﻣَﻦ ﻧﺎﺯﻉ ﺇﻟﻴﻪ ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﻭﺟﺪ ُ‬
‫ﺐﻻ‬
‫ﺾ ﺍﳌﻮﻟﱠﺪﻳﻦ ﻭﺍﻷﻋﺎﺭﻳ ُ‬
‫ﻕ ﺍﻟﺮﱢﺟﺎ ﹺﻝ ﻛﻤﺎ ﻫِﻴﺎ ( ﻗﺎﻝ ‪ :‬ﻭﻫﺬﺍ ﺷﻌﺮ ﺑﻌ ﹺ‬
‫ﻼَ‬‫ﺣُﺴَﻰ ﺍﻟﻜﺎﺱ ﺍﻟﺴﱠﻔِﻴ َﻪ ﺳَﻔﺎﻫ ﹰﺔ ** ﻭَﺗ ْﺘﺮُﻙُ ﺃ ْﺧ ﹶ‬
‫ﺱُ ﺻﺎﺣﺐ ﺯﻫﲑ ﻭﺭﺃﻳﻨﺎ ﺃﺣﺴ َﻦ‬ ‫ﺗُﺨﻄﺊ ﻫﺬﺍ ﺍﳋﻄﺄ ﻗﺪ ﺭﺃﻳﻨﺎ ﺃ ْﺳ ﹶﻔ َﻪ ﺍﻟﻨﺎﺱ ﺻﺎﺣﻴﹰﺎ ﺃﺣﻠﻢ ﺍﻟﻨﺎﺱ ﺳﻜﺮﺍﻥ ﻭﻫﻮ ﻣِﺮﺩﺍ ٌ‬
‫ﺍﻟﻨﱠﺎﺱ ﺧُﻠﻘﹰﺎ ﻭﺃﻭﺯﻧَﻬﻢ ﺣﻠﻤﹰﺎ ﺣﺘﱠﻰ ﺇﺫﺍ ﺻﺎﺭ ﰲ ﺭﺃﺳﻪ ﺭﹺﻃﻞﹲُ ﻛﺎﻥ ﺃﺧﻒﱠ ﻣﻦ ﹶﻓﺮَﺍﺷﺔ ﻭﺃﻛﺜ َﺮ ﻧﺰﻭﹰﺍ ﻣﻦ ﺟَﺮﺍﺩ ٍﺓ َﺭﻣِﻀﺔ ﻓﺈﻥﱠ‬
‫ﺍﳌﹶﺜ ﹶﻞ ﻬﺑﺎ ﻳُﻀﺮَﺏ ‪.‬‬
‫ﺐ ﻣﺎ ﹶﻟﻪُ ﻋﺮَﻑ ﺃﺻﺤﺎﺑُﻨﺎ ﺳﻜﹾﺮ ﺍﻟﺒﻬﺎﺋﻢ ﺃﻥﱠ ﳏﻤﱠ َﺪ ﺑ َﻦ ﻋﻠﻲﱢ ﺑ ﹺﻦ‬
‫ﻑ ﺍﳌﻌﺘﺰﻟﺔ ﺳﻜ َﺮ ﺍﻟﺒﻬﺎﺋﻢ ﻭﻛﺎﻥ ﺳﺒ ُ‬
‫ﺳﺒﺐ ﻣَﺎ ﻟﻪ ﻋ َﺮ َ‬
‫ﺳﻠﻴﻤﺎ ﹶﻥ ﺍﳍﺎﴰﻲﱠ ﳌﱠﺎ ﺷﺮﺏ ﻋﻠﻰ ﻋ ﻠﱡﻮﻳﻪ ﻛﻠﺐ ﺍﳌﻄﺒﺦ ﻭﻋﻠﻰ ﺍﻟﺪﱡﳘﺎﻥ ﻭﻋﻠﻰ ُﺷﺮﱠﺍﺏ‬

‫ﳉﻮَﺍﺩﱢ ﻣﻦ ﺍﻟﺸﱡﺮﱠﺍﺏ ﺃ َﺣﺐﱠ ﺃﻥ ﻳﺸْﺮَﺏ ﻋﻠﻰ‬ ‫ﺍﻟﺒﺼﺮﻳﱢﲔ ﻭﻋﻠﻰ ﹸﻛﻞﱢ ﻣﻦ ﻧﺰَﻉ ﺇﻟﻴﻪ ﻣﻦ ﺍﻷﻗﻄﺎﺭ ﻭﲢﺪﱠﺍﻩ ﻣﻦ ﺍﻟﺸﺮﱠﺍﺏ ﺍ ﹶ‬
‫ﺍﻹﺑﻞ ﻣﻦ ﺍﻟﺒَﺨﺎﰐﱢ ﻭﺍﻟﻌِﺮﺍﺏ ﹸﺛﻢﱠ َﻋﻠﹶﻰ ﺍﻟﻈﱢﻠﻒ ﻣﻦ ﺍﳉﻮﺍﻣﻴﺲ ﻭﺍﻟﺒﻘﺮ ﰒ ﻋﻠﻰ ﺍﳋﻴﻞ ﺍﻟﻌِﺘﺎﻕ ﻭﺍﻟَﺒﺮَﺍﺫﻳﻦ ﻓﻠﻤّﺎ ﻓﺮَﻍ ﻣﻦ‬
‫ﳉ ﹾﻔﺮَﺓ ﺻﺎﺭ ﺇﱃ ﺍﻟﺸﺎﺀ ﻭﺍﻟﻈﱢﺒﺎﺀ ﰒﹼ ﺻﺎﺭ ﺇﱃ ﺍﻟﻨﱡﺴﻮﺭ ﻭﺍﻟﻜﻠﺐ ﻭﺇﱃ ﺍﺑﻦ ﻋِﺮﺱ ﻭﺣﺘﱠﻰ ﺃﺗَﺎﻫﻢ‬‫ﻛﻞﱢ ﻋﻈﻴ ﹺﻢ ﺍﳉﺜﺔ ﻭﺍﺳﻊ ﺍ ﹸ‬
‫ﺣﺎ ﹴﻭ ﻓﺄﺭﻏﺒﻮﻩ ﻓﻜﺎﻥ ﳛﺘﺎﻝ ﻷﻓﻮﺍﻩ ﺍﳊﻴﱠﺎﺕ ﺣﺘﱠﻰ ﻳﺼﺐﱠ ﰲ ﺣﺎ ﻕﱢ ﺃﺟﻮﺍﻓِﻬﺎ ﺑﺎﻷﻗﻤﺎﻉ ﺍﳌﺪﻧﻴّﺔ ﻭﺑﺎﹶﳌﺴَﺎﻋﻂ ﻭﻳﺘﱠﺨﺬ ﻟﻜﻞﱢ‬
‫ﺕ ﰲ ﻫﺬﻩ ﺍﻷﺟﻨﺎﺱ ﺍﳌﺨﺘﻠﻔﺔ ‪.‬‬ ‫ﺷﻲﺀ ﺷﻜﻠﻪ ﻭﻛﺎﻥ ﻣﻠﻜﹰﺎ ﺗﻮﺍﺗﻴﻪ ﺍﻷﻣﻮﺭ ﻭﺗُﻄﻴﻌﻪ ﺍﻟﺮﺟﺎﻝ ﻓﺄﹶﺑﺼَﺮُﻭﺍ ﺗﻠﻚ ﺍﻻﺧﺘﻼﻓﺎ ِ‬
‫ﺴﻪُ ﺣﻴﻨﺎﹰ ﻭﻛﺎﻥ ﺇﺑﺮﺍﻫﻴﻢُ ﻣﺄﻣﻮ ﹶﻥ ﺍﻟﻠﱢﺴﺎﻥ ﹶﻗِﻠﻴ ﹶﻞ ﺍﻟﺰﱠﻟﹶﻞ‬
‫ﻕ ﺇﺑﺮﺍﻫﻴﻢُ ﺍﻟﻨﱠﻈﺎﻡ ﻭﻗﺪ ﻛﺎﻥ ﺟﺎﻟ َ‬
‫ﻧﻌﺖ ﺍﻟﻨّﻈﺎﻡ ﻓﺨﺒّﺮﱐ ﺃﺑﻮ ﺇﺳﺤﺎ َ‬
‫ﻭﺍﻟﺰﱠﻳﻎ ﰲ ﺑﺎﺏ ﺍﻟﺼﺪﻕ ﻭﺍﻟﻜﺬﺏ ﻭﱂ ﺃﺯﻋﻢ ﺃﻧﱠﻪ ﹶﻗﻠِﻴ ﹸﻞ ﺍﻟﺰﱠﻳﻎ ﻭﺍﻟﺰﱠﻟﹶﻞ ﻋﻠﻰ ﹶﺃﻥﱠ ﺫﻟﻚ ﻗﺪ ﻛﺎﻥ ﻳﻜﻮ ﹸﻥ ﻣﻨﻪ ﻭﺇﻥ ﻛﺎﻥ‬
‫ﺖ ﺗﺮﻳﺪ ﻫﻨﺎﻙ ﺣﻴﺎ ًﺀ ﺍﻟﺒﺘﺔ ﻭﺫﻟﻚ ﺃﻧﱠﻬﻢ ﺭﺑﱠﻤﺎ‬
‫ﺖ َﻋﻠﹶﻰ ﻣﺜﻞ ﻗﻮﻟﻚ ‪ :‬ﻓ ﻼﹶﻥﹲ ﹶﻗﻠِﻴﻞ ﺍﳊﻴﺎﺀ ﻭﺃﻧﺖَ ﻟﺴ َ‬‫ﻼ ﺑ ﹾﻞ ﺇﻧﱠﻤﺎ ﻗﹸﻠ ُ‬
‫ﻗﻠﻴ ﹰ‬
‫ﻭَﺿﻌﻮﺍ ﺍﻟﻘﻠﻴ ﹶﻞ ﰲ ﻣﻮﺿ ﹺﻊ ﻟﻴﺲ ﻭَﺇﳕﺎ ﻛﺎﻥ ﻋﻴُﺒ ُﻪ ﺍﻟﺬﻱ ﻻ ﻳﻔﺎﺭﻗﻪ ﺳﻮ َﺀ (‬
‫ﻇﻨﱢ ِﻪ ﻭﺟَﻮﺩ ﹶﺓ ﻗﻴﺎ ِﺳ ِﻪ َﻋﻠﹶﻰ ﺍﻟﻌﺎﺭﺽ‬

‫ﺢ ﺍﻷﺻﻞ ﺍﻟﺬﻱ ﻛﺎﻥ ﻗﺎﺱ‬

‫ﺲ ﺗﺼﺤﻴ َ‬
‫ﺱ ﺍﻟﺘ َﻤ َ‬
‫ﻭﺍﳋﺎﻃﺮ ﻭﺍﻟﺴﺎﺑﻖ ﺍﻟﺬﻱ ﻻ ﻳُﻮﺛﹶﻖ ﲟﺜﻠﻪ ﻓﻠﻮ ﻛﺎﻥ ﺑ َﺪ ﹶﻝ ﺗﺼﺤﻴ ﺤِﻪ ﺍﻟﻘﻴﺎ َ‬
‫ﻋﻠﻴﻪ ﺃﻣﺮَﻩ ﻋﻠﻰ ﺍﳋﻼﺹ ﻭﻟﻜﻨﱠﻪ ﻛﺎﻥ ﻳﻈ ﻦﱡ ﰒﱠ ﻳﻘﻴﺲ ﻋﻠﻴﻪ ﻭﻳﻨﺴﻰ ﺃﻥﱠ ﺑﺪ َﺀ ﺃﻣﺮﹺﻩ ﻛﺎﻥ ﹶﻇﻨّﹰﺎ ﻓﺈﺫﺍ ﺃﺗﻘ َﻦ ﺫﻟﻚ ﻭﺃﻳﻘﻦَ َﺟﺰَﻡ‬
‫ﻋﻠﻴ ِﻪ ﻭﺣﻜﺎ ُﻩ ﻋﻦ ﺻﺎﺣﺒﻪ ﺣﻜﺎَﻳ ﹶﺔ ﺍﳌﺴﺘﺒﺼﺮ ﰲ ﺻ ﺤﱠﺔ ﻣﻌﻨﺎﻩ ﻭﻟﻜﻨّﻪ ﻛﺎﻥ ﻻ ﻳﻘﻮﻝ ﲰﻌﺖ ﻭﻻ ﺭﺃﻳﺖ ﻭﻛﺎﻥ ﻛﻼﻣُﻪ ﺇﺫﺍ‬
‫ﻉ ﻗﺪ ﺍﻣﺘﺤﻨﻪ ﺃﻭ ﻋﻦ ﻣﻌﺎﻳﻨ ٍﺔ ﻗﺪ ﻬﺑﺮ ﺗﻪ ‪.‬‬
‫ﺸﻚﱠ ﺍﻟﺴﺎﻣ ُﻊ ﺃﻧﱠﻪ ﺇﻧﱠﻤﺎ ﺣﻜﻰ ﺫﻟﻚ ﻋﻦ ﲰﺎ ﹴ‬
‫ﺧﺮﺝ ﳐﺮﺝ ﺍﻟﺸﱠﻬﺎﺩ ِﺓ ﺍﻟﻘﺎﻃﻌﺔ ﱂ ﻳ ُ‬
‫ﺕ ﺃﻛﺜ َﺮ ﻫﺬﻩ ﺍﻟﺘﱠﺠﺮﺑ ِﺔ ﺍﻟﱵ ﻛﺎﻧﺖ‬‫ﺣﺪﻳﺚ ﺍﻟﺒﻬﺎﺋﻢ ﰲ ﲡﺮﺑﺔ ﺇﺳﻜﺎﺭ ﺍﻟﺒﻬﺎﺋﻢ ﻭﺍﻟﺴﺒﺎﻉ ﻓﺤﺪﱠﺛﲏ ﺇﺑﺮﺍﻫﻴﻢُ ﻗﺎﻝ ‪ :‬ﺷﻬﺪ ُ‬
‫ﻑ ﺍﻟﺴﺒﺎﻉ ﻭﹶﻟﻘﹶﺪ ﺍﺣﺘﺎ ﹶﻝ ﻷﺳﺪ ﻣﻘﻠﱠﻢ ﺍﻷَﻇﻔﺎﺭ ﻳُﻨﺎﺩﻯ ﻋﻠﻴﻪ ‪ :‬ﺍﻟﻌ ﺠَﺐ ﺍﻟﻌ ﺠَﺐ ﺣﺘﱠﻰ‬ ‫ﻣﻨﻬﻢ ﰲ ﺇﺳﻜﺎﺭ ﺍﻟﺒﻬﺎﺋﻢﹺ ﻭَﺃﺻﻨﺎ ِ‬
‫ﺢ ُﺳﻜﹾﺮﹰﺍ ﻣﻦ ﺍﻟﻈﱠﱯ ﻭﻟﻮﻻ ﺃﻧﱠﻪ ﻣﻦ ﺍﻟﺘﺮﻓﱡﻪ‬
‫ﺳﻘﹶﺎﻩ ﻭﻋﺮَﻑ ﻣﻘﺪﺍﺭَﻩ ﰲ ﺍﻻﺣﺘﻤﺎﻝ ﻓﺰﻋ َﻢ ﺃﻧّﻪ ﱂ ﹺﳚ ْﺪ ﰲ ﲨﻴ ﹺﻊ ﺍﳊﻴﻮﺍﻥ ﺃﻣﻠ َ‬
‫ﱯ ﺣﺘﱠﻰ ﺃﺳﻜِﺮﻩ ﻭَﺃﺭﻯ ﻃﺮﺍﺋﻒَ ﻣﺎ ﻳﻜﻮﻥ ﻣﻨﻪ ‪.‬‬ ‫ﻟﹶﻜﻨﺖُ ﻻ ﻳﺰﺍﻝ ﻋﻨﺪﻱ ﺍﻟﻈﱠ ُ‬

‫ﻗﺎﻝ ‪ :‬ﻭﺇﻧﺎﺙ ﺍﻟﻜﻼﺏ ﺍﻟﺴﻮﻗﻴﺔ ﺃﺳﺮﻉ ﺗﻌﻠﻤﹰﺎ ﻣﻦ ﺍﻟﺬﻛﻮﺭﺓ ﻗﺎﻝ ‪ :‬ﻭﲨﻴﻊ ﺃﺻﻨﺎﻑ ﺍﻟﺴﺒﺎﻉ ﹸﺫﻛﹸﻮﺭﺗُﻬﺎ ﺃﺟﺮﹸﺃ ﻭَﺃﻣﻀﻰ‬
‫ﻭﺃﻗﻮﻯ ﺇﻻﱠ ﺍﻟ ﹶﻔﻬْﺪﺓ ﻭﺍﻟﺬﱢﻳﺒَﺔﹶ ﻭﺍﻟﻌﺎﻣﱠﺔ ﺗﺰﻋﻢ ﺃﻥﱠ ﺍﻟﻠﱠﺒُﺆﺓ ﺃﺟ َﺮﺃﹸ ﻣﻦ ﺍﻷﺳﺪ ﻭﻟﻴﺲ ﺫﻟﻚ ﺑﺸﻲﺀ ﻭﻫﻮ ﺃﻧ َﺰ ﻕُ ﻭﹶﺃ َﺣﺪﱡ ﻭﺃﻓ َﺮ ﻕُ‬
‫ﻣﻦ ﺍ ﹶﳍ ﺠْﻬ ﺠَﺔ ﻭﺃﺑﻌَﺪُ ﻣﻦ ﺍﻟﺘﺼﻤﻴﻢ ﻭﺷﺪﱠﺓ ﺍﻟﺼﱠﻮﻟﺔ ‪ ) .‬ﺑﲔ ﻋﺮﻭﺓ ﺑﻦ ﻣﺮﺛﺪ ﻭﻛﻠﺐ ﺣﺴﺒﻪ ﻟﺼّﹰﺎ ( ﻗﺎﻝ ﺑﹺﺸﺮ ﺑﻦ ﺳﻌﻴﺪ ‪:‬‬
 ‫ﺖ ﻟﻪ ﰲ ﺳﻜﱠﺔ ﺑﲏ ﻣﺎﺯﻥ ﻭﺑﻨﻮ ﺃﺧﺘﻪ ﻣﻦ‬
‫ﺸ ﹴﻞ ﻳﻘﺎﻝ ﻟﻪ ﻋُﺮﻭﺓ ﺑﻦ َﻣﺮْﺛﺪ ﻧﺰﻝ ﺑﺒﲏ ﺃﺧ ٍ‬
‫ﻛﺎﻥ ﺑﺎﻟﺒَﺼﺮﺓ ﺷﻴ ﺦٌ ﻣﻦ ﺑﲏ ﻧَﻬ َ‬
‫ﻗﹸﺮﻳﺶ ﻓﺨﺮﺝ ﺭﺟﺎﻟﹸﻬﻢ ﺇﱃ ﺿﻴﺎﻋﻬﻢ ﻭﺫﻟﻚ ﰲ ﺷﻬ ﹺﺮ ﺭﻣﻀﺎﻥ ﻭﺑﻘِﻴﺖ ﺍﻟﻨﱢﺴﺎ ُﺀ ﻳﺼﻠﱢﲔ ﰲ ﻣﺴﺠﺪﻫﻢ ﻓﻠﻢ ﻳﺒﻖ ﰲ ﺍﻟﺪﺍﺭ‬
‫ﺖ‬
‫ﺾ ﺍﻹﻣﺎ ِﺀ ﻓﻈﱠﻨﻮﺍ ﺃ ﻥﱠ ﻟﺼّﹰﺎ ﺩﺧﻞ ﺍﻟﺪﺍﺭ ﻓﺬﻫﺒ ْ‬
‫ﺇﻻﹼ ﻛﻠﺐ ﻳ ُﻌﺲﱡ ﻓﺮﺃﻯ ﺑﻴﺘﺎﹰ ﻓﺪﺧﻞ ﻭﺍﻧﺼﻔﻖ ﺍﻟﺒﺎﺏ ﻓﺴﻤِﻊ ﺍﳊﺮﻛ ﹶﺔ ﺑﻌ ُ‬
‫ﺇﺣﺪﺍﻫﻦﱠ ﺇﱃ ﺃﰊ ﺍﻷﻋﺰّ ﻭﻟﻴﺲ ﰲ ﺍﳊﻲﱢ ﺭﺟﻞﹲ ﻏﲑﻩ ﻓﺄﺧﱪ ْﺗ ُﻪ‬

‫ﻸﻣَﺎﻥ ﺃﹶﻣﺎ‬
‫ﺏ ﺍﻟﺒﻴﺖ ﻓﻘﺎﻝ ‪ :‬ﺇﻳﻪ ﻳﺎ َﻣ َ‬
‫ﻒ ﻋﻠﻰ ﺑﺎ ﹺ‬
‫ﻓﻘﺎﻝ ﺃﺑﻮ ﺍﻷﻋ ﹺّﺰ ‪ :‬ﻣﺎ ﻳﺒﺘﻐﻲ ﺍﻟﻠﺺﱡ ﻣِﻨﱠﺎ ﰒﱠ ﺃﺧ ﹶﺬ ﻋﺼﺎ ُﻩ ﻭﺟﺎﺀ ﺣﺘﱠﻰ ﻭﻗ َ‬
‫ﺖ ﺣﺎﻣﻀﹰﺎ ﺧﺒﻴﺜﺎﹰ ﺣﺘﱠﻰ ﺇﺫﺍ‬ ‫ﺹ ﺑﲏ ﻣﺎﺯﻥ ﺷﺮﹺﺑ َ‬
‫ﺖ ﺇﻻ ﻣﻦ ﻟﹸﺼﻮ ﹺ‬‫ﷲ ﺇﻧﱠﻚ ﰊ ﻟﻌَﺎﺭﻑ ﻭﺇﻧﱢﻲ ﺑﻚ ﺃﻳﻀﹰﺎ ﻟﻌﺎﺭﻑ ﻓﻬﻞ ﺃﻧ َ‬ ‫ﻭﺍ ِ‬
‫ﺖ ﺩُﻭ َﺭ ﺑﲏ ﻋﻤﺮﻭ ﻭﺍﻟﺮﱢﺟﺎﻝﹸ ﺧُﻠﻮﻑ ﻭﺍﻟﻨﱢﺴﺎﺀ ﻳﺼﻠﱢﲔ ﰲ‬ ‫ﺡ ﰲ ﺭﺃﺳﻚ ﻣﻨﱠﺘْﻚ ﻧﻔﺴُﻚ ﺍﻷﻣﺎﱐﱠ ﻭﻗﻠ َ‬ ‫ﺩﺍﺭﺕ ﺍﻷﻗﺪﺍ ُ‬
‫ﺖ ﻋﻠﻴﻚ‬
‫ﺝ ﻭﺇﻻﱠ ﺩﺧﻠ ُ‬
‫ﻚ ﻓﺎﺧﺮ ْ‬
‫ﷲ ﻣﺎ ﻣﻨﱠﺘﻚ ﻧﻔﺴُ َ‬
‫ﷲ ﻣﺎ ﻳﻔﻌﻞ ﻫﺬﺍ ﺍﻷﺣﺮﺍ ُﺭ ﻟﺒﺌﹾﺲَ ﻭﺍ ِ‬
‫ﻣﺴﺠﺪﻫﻦﱠ ﻓﺄﺳﺮﻗﻬﻦﱠ ﺳَﻮﺀَﺓﹲ ﻭﺍ ِ‬
‫ﷲ ﻟﺘَﺨ ُﺮ َﺟﻦﱠ ﺃﻭ ﻷﻫﺘ ﹶﻔﻦّ ﻫﺘْﻔ ﹰﺔ ﻣﺸﺆﻭﻣ ﹰﺔ ﻋﻠﻴﻚ ﻳﻠﺘﻘﻲ (‬
‫ﻓﹶﺼَﺮَﻣَﺘْﻚ ﻣﻨﱢﻲ ﺍﻟﻌُﻘﻮﺑﺔ ﻻ ُﱘ ﺍ ِ‬
‫ﲑ ﺃﻣﺮُﻙ ﺇﱃ ﺗﺎﻝ ﻭﳚﻲﺀ ﺳﻌْﺪٌ ﺑ َﻌ َﺪ ِﺩ ﺍﳊﺼﻰ ﻭﻳَﺴﻴﻞ ﻋﻠﻴﻚ ﺍﻟﺮﱢﺟﺎ ﹸﻝ ﻣﻦ ﻫﺎﻫﻨﺎ‬ ‫ﻓﻴﻬﺎ ﺍﳊﻴﱠﺎ ِﻥ ‪ :‬ﻋﻤﺮﻭ ﻭﺣﻨﻈﻠﺔ ﻭﻳﺼ ُ‬
‫ﺝ ﻳﺎ ُﺑَﻨﻲﱠ ﻭﺃﻧﺖَ‬ ‫ﺖ ﻟﺘﻜﻮَﻧﻦﱠ ﺃﺷﺄ َﻡ ﻣﻮﻟﻮﺩٍ ﰲ ﺑﲏ ﲤﻴﻢ ﻓﻠﻤﺎ ﺭﺃﻯ ﺃﻧﱠﻪ ﻻ ﳚﻴﺒُﻪ ﺃ َﺧ ﹶﺬﻩُ ﺑﺎﻟﻠﱢﲔ ﻭﻗﺎﻝ ‪ :‬ﺍﺧﺮ ْ‬
‫ﻭﻫﺎﻫﻨﺎ ﻭﻟﺌﻦ ﻓﻌﻠ َ‬
‫ﺖ ﺑﻘﻮﱄ ﻭﺍﻃﻤﺄﻧﻨﺖ ﺇﱄﱠ ﺃﻧﺎ ﻋُﺮﻭﺓ ﺑﻦ ﻣَﺮﺛﺪ ﺃﺑﻮ ﺍﻷَﻋﺰﱢ ﺍﳌﹶﺮﹶﺛ ِﺪﻱﱡ‬ ‫ﻣﺴﺘﻮﺭ ﺇﻧﱢﻲ ﻭﺍﷲ ﻣﺎ ﹸﺃﺭَﺍﻙ ﺗﻌﺮﻓﹸﲏ ﻭﻟﻮ ﻋﺮﻓﺘَﲏ ﻟﻘﺪ ﻗﻨﹺﻌ َ‬
‫ﻭﺃﻧﺎ ﺧﺎ ﹸﻝ ﺍﻟﻘﻮ ﹺﻡ ﻭﺟﹺﻠﺪﺓﹸ ﻣﺎ ﺑﲔ ﺃﻋﻴﻨﻬﻢ ﻻ ﻳﻌﺼُﻮﻧَﲏ ﰲ ﺃﻣﺮ ﻭﺃﻧﺎ ﻟﻚ ﺑﺎﻟﺬﱢﻣﺔ ﻛﻔﻴﻞﹲ ﺧﻔﲑ ﺃﺻﻴﱢﺮﻙ‬

‫ﺖ ﰲ ﺫِﻣﱠﱵ ﻭﺇﻻ ﻓﺈ ﻥﱠ ﻋﻨﺪﻱ ﹶﻗﻮْﺻﺮﱠﺗَﲔ ﺇﺣﺪﺍﳘﺎ ﺇﱃ ﺍﺑﻦ ﺃﺧﱵ ﺍﻟﺒﺎﺭّ‬

‫ﺑﲔ ﺷﺤﻤ ِﺔ ﺃﺫﱐ ﻭﻋﺎﺗﻘﻲ ﻻ ﺗُﻀﺎﺭّ ﻓﺎﺧﺮﺝ ﻓﺄﻧ َ‬
‫ﺐ ﺇﺫﺍ ﲰ َﻊ ﺍﻟﻜﻼ َﻡ‬
‫ﺍﻟ َﻮ ﺻُﻮﻝ ﻓﺨ ﹾﺬ ﺇﺣﺪﺍﳘﺎ ﻓﺎﻧَﺘﹺﺒﺬﹾﻫﺎ ﺣﻼ ﹰﻻ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﺭﺳﻮِﻟ ِﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻛﺎﻥ ﺍﻟﻜﻠ ُ‬
‫ﱐ ﻟﻚ‬
‫ﺿﻌَﻬﻢ ﺃﹶﻻ ﻳ ﹾﺄ ﹺ‬
‫ﺱ ﻭﺃﻭ َ‬
‫ﻱ ﺗﺴﺎﻗﻂ ﰒﱠ ﻗﺎﻝ ‪ :‬ﻳﺎ ﺃﻷ َﻡ ﺍﻟﻨﺎ ﹺ‬
‫ﻕ ﻭﺇﺫﺍ ﺳﻜﺖ ﻭﺛﹶﺐ ﻳُﺮﻳ ﹸﻎ ﺍﳌﺨﺮﺝ ﻓﺘﻬﺎﻓﺖ ﺍﻷﻋﺮﺍﰊﱡ ﺃ ْ‬ ‫ﺃﻃﺮ َ‬
‫ﻚ ﺗَﺮﻳﻎﹸ‬
‫ﺖ ﻭﺗﻄﺮﹺﻕ ﻓﺈﺫﺍ ﺳﻜﺖﱡ ﻋﻨ َ‬ ‫ﺖ ﻟﻚ ﺍﻟﺴﱠﻮﺩﺍ َﺀ ﻭﺍﻟﺒﻴﻀﺎﺀ ﺗﺴﻜ ُ‬
‫ﺃﻧﱠﺎ ﻣﻨ ﹸﺬ ﺍﻟﻠﻴﻠﺔ ﰲ ﻭﺍ ٍﺩ ﻭﺃﻧﺖَ ﰲ ﺁﺧﺮ ﺇﺫﺍ ﻗﻠ ُ‬
‫ﺕ ﺟَﺎﺭﻳﺔﹲ ﻣﻦ ﺇﻣﺎﺀ ﺍﳊﻲﱢ‬‫ﳉﻦﱠ ﻋﻠﻴﻚ ﺍﻟﺒﻴﺖ ﺑﺎﻟﻌُﻘﻮﺑﺔ ﻓﻠﻤﺎ ﻃﺎﻝ ﻭﻗﻮﻓﹸﻪ ﺟَﺎ َﺀ ْ‬
‫ﺍﳌﺨﺮﺝ ﻭﺍﷲ ﻟﺘﺨ ُﺮ َﺟﻦﱠ ﺑﺎﻟﻌَﻔﻮ ﻋﻨﻚ ﺃﻭ ﻷ ﹶ‬
‫ﺐ ﺷﺪّﹰﺍ ﻭﺣﺎ َﺩ ﻋﻨﻪ ﺃﺑﻮ ﺍﻷﻋﺰّ‬ ‫ﺏ ﻓﺨﺮﺝ ﺍﻟﻜﻠ ُ‬ ‫ﻓﻘﺎﻟﺖ ‪ :‬ﺃﻋﺮﺍﰊﱞ ﳎﻨﻮﻥ ﻭﺍﷲ ﻣﺎ ﺃﺭﻯ ﰲ ﺍﻟﺒﻴﺖِ ﺷﻴﺌﺎﹰ ﻭﺩﻓﻌﺖ ﺍﻟﺒﺎ َ‬
‫ﻣﺴﺘﻠﻘﻴﹰﺎ ﻭﻗﺎﻝ ‪ :‬ﺍﳊﻤ ُﺪ ﷲ ﺍﻟﺬﻱ َﻣﺴَﺨﻚ ﻛﻠﺒﹰﺎ ﻭﻛﻔﺎﱐ ﻣﻨﻚ ﺣﺮ ﺑﹰﺎ ﰒ ﻗﺎﻝ ‪ :‬ﺗﺎﷲ ﻣﺎ ﺭﺃﻳﺖُ ﻛﺎﻟﻠﱠﻴﻠ ِﺔ ﻣﺎ ﺃﹸﺭﺍﻩ ﺇﻻﹼ ﻛﻠﺒﹰﺎ‬
‫ﺃﻣَﺎ‬

‫ﺑﻌﺾ ﺧﺼﺎﻝ ﺍﻟﺪﻳﻚ‬

‫ﱪ ﲢﺖ ﺍﻟﺴﱢﻴﺎﻁ‬
‫ﱪ ﻋﻨﺪ ﺍﻟﻠﱢﻘﺎﺀ ﻭﻫﻢ ﻻ ﳚﺪﻭﻥ ﺍﻟﺼﱠ َ‬
‫ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﺪﻳﻚ ‪ :‬ﰲ ﺍﻟﺪﱢﻳﻚ ﺍﻟﺸّﺠﺎ َﻋﺔﹸ ﻭﰲ ﺍﻟﺪﻳﻚ ﺍﻟﺼّ ُ‬
‫ﻭﺍﻟﻌﺼﺎ ﺇﻻﹼ ﺃ ﹾﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﻣﻮﺻﻮﻻﹰ ﺑﺎﻟﺼﱠﱪ ﰲ ﺍﳊﺮﺏ ﻋﻠﻰ ﻭﻗﻊ ﺍﻟﺴﱢﻼﺡ‬

‫ﳉﻮَﻻﻥ ﻭﻫﻮ ﺿﺮﺏ ﻣﻦ ﺍﻟﺮﱠﻭَﻏﺎﻥ ﻭﺟﻨﺲٌ ﻣﻦ ﺗﺪﺑﲑ ﺍﳊﺮﺏ ﻭﻓﻴﻪ ﺍﻟﺜﱠﻘﺎﻓ ﹸﺔ ﻭﺍﻟﺘﺴﺪﻳﺪ ﻭﺫﻟﻚ ﺃﻧﱠﻪ ﻳﻘﺪﱢﺭ‬
‫ﻭﰲ ﺍﻟﺪﱢﻳَﻚ ﺍ ﹶ‬
‫ﳉﺰﱠﺍﺭ ﻭﻳﻀﺮﹺﺑﻮﻥ ﺑﻪ ﺍﳌﺜﻞ ﺇ ﹾﺫ‬
‫ﺇﻳﻘﺎﻉ ﺻِﻴﺼِﻴَﺘِﻪ ﺑﻌﲔ ﺍﻟﺪﻳﻚ ﺍﻵﺧﺮ ﻭﻳﺘﻘﺮﱠﺏ ﺇﱃ ﺍﳌﺬﺑﺢ ﻓﻼ ﳜﻄﺊ ﻭﻫﻢ ﻳﺘﻌ ﺠﱠﺒﻮﻥ ﻣﻦ ﺍ ﹶ‬
‫ﻛﺎﻥ ﻻﳜﻄﺊﹾ ﺍﻟﻠﱠﺒﱠﺔ ﻭﻣﻦ ﺍﻟﻠ ﺤﱠﺎﻡ ﺇﺫﺍ ﻛﺎﻥ ﻻ ﳜﻄﺊ ﺍﹶﳌ ﹾﻔﺼِﻞ ﻭﻟﺬﻟﻚ ﻗﺎﻟﻮﺍ ﰲ ﺍﳌﺜﻞ ‪ :‬ﻳﻄﺒﱢﻖ ﺍ ﹶﶈﺰﱠ ﻭﻻﳜﹾﻄﺊ ﺍﹶﳌ ﹾﻔﺼِﻞ ﻭﻫﺬﺍ‬
‫ﺐ ﻭﻟﻪ ﻣﻊ ﺍﻟﻄﱠﻌﻨﺔ ﺳﺮﻋﺔ ﺍﻟ َﻮﺛﹾﺒﺔ ﻭﺍﻻﺭﺗﻔﺎﻉ ﰲ ﺍﳍﻮﺍﺀ ﻭﺳﻼﺣﻪ‬ ‫ﺍﻟﻘﻮ ﹸﻝ ﻳﺬﻣﱡﻮﻥ ﺑﻪ ﻭَﻳﻤْﺪﺣﻮﻥ ﻭﺍﻟﺪﻳﻚ ﰲ ﺫﻟﻚ ﺃﻋﺠ ُ‬
‫ﺼﻴَﺔ ﰒ ﲰﱠﻮﺍ ﺍﻵﻃﺎﻡ ﺍﻟﱵ ﻛﺎﻧﺖ ﺑﺎﳌﺪﻳﻨﺔ‬
‫ﹶﻃﺮﹺﻳﺮ ﻭﰲ ﻣﻮﺿﻊ ﻋﺠﻴﺐ ﻭﻟﻴﺲ ﺫﻟﻚ ﺇﻻﹼ ﻟﻪ ﻭﺑﻪ ﲰﱠﻰ ﻗﹶﺮْﻥ ﺍﻟﺜﻮﺭ ﺻِﻴ ِ‬
 ‫ﺻﻴَﺎ ﺻِﻴﻬ ْﻢ‬
‫ﺏ ِﻣ ْﻦ َ‬
‫ﺻ َﻲ ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋ ﺰﱠ ﻭﺟﻞﱠ ‪َ :‬ﻭﹶﺃ ْﻧ َﺰ ﹶﻝ ﺍﻟﱠﺬِﻳﻦَ ﻇﺎﻫَﺮُﻭﻫُﻢْ ِﻣ ْﻦ ﹶﺃ ْﻫ ﹺﻞ ﺍ ﹾﻟ ِﻜﺘَﺎ ﹺ‬
‫ﻟﻼﻣﺘﻨﺎﻉ ﻬﺑﺎ ﻣﻦ ﺍﻷﻋﺪﺍﺀ ﺻﻴﺎ ِ‬
‫ﺼﻴَﺔ ﲰﱠﻮﺍ ﻗﺮ ﹶﻥ‬
‫ﺻﻴ ِ‬‫ﺐ ﺳﻼﺡ ﻓﻠﻤﺎ ﻛﺎﻥ ﺍﺳﻢ ﺳﻼﺡ ﺍﻟﺪﻳﻚ ﻭﻣﺎ ﳝﺘﻨﻊ ﺑﻪ ِ‬ ‫ﻭﺍﻟ َﻌ َﺮﺏُ ﺗﺴﻤﱢﻲ ﺍﻟﺪﱠﺍﺭﻉ ﻭﺫﺍ ﺍﳉﹸﻨﱠﺔ ﺻﺎﺣ َ‬
‫ﺼﻴَﺔ ﻭَﻋﻠﻰ ﺃﻧّﻪ ﻳﺸﺒﱠﻪ ﰲ ﺻﻮﺭﺗﻪ ﺑﺼﻴﺼِﻴﺔ ﺍﻟﺪﻳﻚ‬
‫ﺍﻟﺜﻮﺭ ﺍﻟﺬﻱ ْﳚﺮَﺡ ﺻﻴ ِ‬

‫ﻭﺇﻥ ﻛﺎﻥ ﺃﻋﻈﻢ ﰒﱠ ﳌﱠﺎ ﻭﺟﺪﻭﺍ ﺗﻠﻚ ﺍﻵﻃﺎ َﻡ ﻣﻌﺎ ﻗِﻠﻬﻢ ﻭﺣﺼﻮﻧَﻬﻢ ﻭﺟُﻨّﺘَﻬﻢ ﻭﻛﺎﻧﺖ ﰲ ﳎﺮﻯ ﺍﻟﺘﱡﺮﺱ ﻭﺍﻟﺪﺭﻉ ﻭﺍﻟﺒَﻴﻀﺔ‬
‫ﺠﺮَﻯ ﺍﻟﺴﻼﺡ ﰒ ﲰﱠﻮﻫﺎ ﺻﻴﺎﺻﻲ ﰒﱠ ﺃ ﲰَﻮْﺍ ﺷﻮﻛ ﹶﺔ ﺍﳊﺎﺋﻚ ﺍﻟﱵ ﻬﺑﺎ ﻬﺗﻴﱠﹸﺄ ﺍﻟﺴﱠﺪَﺍﺓ ﻭﺍﻟﻠﱡﺤﻤﺔ ﺻِﻴﺼِﻴ ﹰﺔ ﺇ ﹾﺫ ﻛﺎﻧﺖ‬ ‫ﺃﺟﺮﻭﻫﺎ ُﻣ ْ‬
‫ﳊﻮْﻙ ﻭﺍﻟﻐَﺰْﻝ ﻭﻷﻧﱠﻬﺎ ﰲ ﻳﺪﻩ ﻛﺎﻟﺴﻼﺡ ﻣﱴ‬ ‫ﻣﺸﺒﱠﻬﺔ ﻬﺑﺎ ﰲ ﺍﻟﺼﻮﺭﺓ ﻭﺇ ﹾﻥ ﻛﺎﻧﺖ ﺃﻃﻮ ﹶﻝ ﺷﻴﺌﺎﹰ ﻭﻷﻧﱠﻬﺎ ﻣﺎﻧﻌﺔﹲ ﻣﻦ ﻓﺴﺎﺩ ﺍ ﹶ‬
‫ﺡ َﺗﻨُﻮ ُﺷ ُﻪ ** ﹶﻛ َﻮﻗﹾﻊ ﺍﻟﺼﱠﻴﺎ ﺻِﻲ ﰲ‬
‫ﺷﺎ َﺀ ﺃﻥ ﳚﺄ ﻬﺑﺎ ﺇﻧﺴﺎﻧﹰﺎ ﻭﺟﺄﻩ ﺑﻪ ﻭﻗﺎﻝ ﺩُﺭﻳﺪ ﺑﻦ ﺍﻟﺼﱢﻤﱠﺔ ‪َ ) :‬ﻧ ﹶﻈ ْﺮﺕُ ﺇﹶﻟ ْﻴ ِﻪ ﻭﺍﻟﺮﱢﻣَﺎ ُ‬
‫ﺞ ﺍﳌﹸ َﻤﺪﱠ ِﺩ (‬
‫ﺍﻟﻨﱠﺴﻴ ﹺ‬

‫ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ‬

‫ﺼﻴَﺔ ﺍﻟﺪﻳﻚ ﺷﻮﻛﺔ ﻭﻫﻲ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﺷﺒﻴﻬﺔﹲ ﺑﺸَﻮﻙ‬

‫ﺏ ﺇﺑﺮﺓ ﺍﻟﻌﻘﺮﺏ ﺷﻮﻛﺔ ﻛﻤﺎ ﺗﺴﻤﱢﻲ ﺻﻴ ِ‬
‫ﻭﻗﺪ ﺗﺴﻤﱢﻲ ﺍﻟﻌﺮ ُ‬
‫ﺍﻟﻨﱠﺨﻞ‬

‫ﳊﻤْﺮﺓ ﻗ ْﺪ ﺿﺮﺑﺘﻪ ﺍﻟﺸﱠﻮﻛﺔ ﻷﻥﱠ ﺍﻟﺸﱠﻮﻛ ﹶﺔ ﺇﺫﺍ ﺿﺮﺑﺖ ﺇﻧﺴﺎﻧﹰﺎ ﻓﻤﺎ ﺃﻛﺜ َﺮ ﻣﺎ ﺗﻌﺘﺮﻳﻪ ﻣﻦ ﺫﻟﻚ ﺍﳊﻤﺮ ﹸﺓ‬
‫ﻭﻳﻘﺎﻝ ﳌﻦ ﺿﺮﺑﺘﻪ ﺍ ﹸ‬
‫ﺽ ﺣﺘﱠﻰ ﻛﺄﻧّﻤﺎ ** ﲣﺰﻡ ﺑﺎﻷﻃﺮﺍﻑ ﺷﻮﻙ‬ ‫ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻘﹶﻄﺎﻣﻲﱡ ﰲ ﺗﺴﻤﻴﺔ ﺇﺑﺮﺓ ﺍﻟﻌﻘﺮﺏ ﺷَﻮﻛﺔ ‪ ) :‬ﺳﺮﻯ ﰲ ﺟَﻠﻴ ِﺪ ﺍﻷ ْﺭ ﹺ‬
‫ﳊ ﺠْﺮ ﻭﺗﺸﺒﱠﻪ ﺑﺎﻟﺸﱠﻮﻛﺔ َﻷﻥﱠ ﺍﻟﺸﱠﻮﻛﺔ ﻏﻠﻴﻈ ﹸﺔ ﺍﳌﺂﺧِﺮ ﻟﻄﻴﻔﺔ ﺍﳌﹶﻘﺎﺩﻡ ﻭﺍﻟﺸﱠﻮﻙُ ﻭﺍﻟﺴﱡ ﻼﹼ ُﺀ ﺳﻮﺍﺀٌ‬ ‫ﺏ ( ﻭﺗُﻮﺻﻒ ﺍ ِ‬‫ﺍﻟﻌَﻘﺎﺭ ﹺ‬
‫ﳊ ﺠْﺮ ‪ُ ) ( :‬ﺳ ﻼﹼﺀَﺓ ﻛ َﻌﺼَﺎ ﺍﻟﻨﱠ ْﻬ ِﺪﻱﱢ ﹸﻏﻞﱠ ﳍﺎ ** ﺫﹸﻭ ﻓﹶﻴﺌﺔٍ ِﻣ ْﻦ َﻧﻮَﻯ ﻗﹸﺮّﺍﻥ‬
‫ﻭﻗﺎﻝ ﰲ ﺫﻟﻚ َﻋﻠﹾﻘﻤﺔ ﺑﻦ ﻋَﺒﺪﺓ ﻳﺼﻒ ﺍ ِ‬
‫ﺕ ﺍﻟﺸﻌﺮ ﻛﺎﻟﺪﱠﺑْﺮ ﻭﺍﻟﺰﱠﻧَﺎﺑﲑ ﻭﺫﻭَﺍﺕ‬
‫َﻣﻌْﺠﻮﻡُ ( ﻭﻣﻦ ﲰﱠﻰ ﺇﺑﺮﺓ ﺍﻟﻌﻘﺮﺏ ﺣُﻤَﺔ ﻓﻘﺪ ﺃﺧﻄﺄ ﻭﺇﻧﱠﻤﺎ ﺍ ﳊﹸﻤﺔ ﲰﻮ ُﻡ ﺫﻭﺍ ِ‬
‫ﺍﻷﻧﻴﺎﺏ ﻭﺍﻷَﺳﻨﺎﻥ ﻛﺎﻷﻓﺎﻋﻲ ﻭﺳﺎﺋﺮ‬

‫ﺕ ﺍﻹﺑﺮ ﻣﻦ ﺍﻟﻌﻘﺎﺭﺏ ﻓﺄﻣّﺎ ﺍﻟﺒﻴﹺﺶُ ﻭﻣﺎ ﺃﺷﺒﻬﻪ ﻣﻦ ﺍﻟﺴﱡﻤﻮﻡ ﻓﻠﻴﺲ ﻳﻘﺎﻝ ﻟﻪ ﺣُﻤَﺔ ﻭﻫﺎ ﻫﻨﺎ ﺃﻣﻮﺭ ﳍﺎ‬ ‫ﺍﳊﻴﺎﺕ ﻭﲰﻮﻡ ﺫﻭَﺍ ِ‬
‫ﺹ ﻭﺍﻟﻄﹼﺒﱡﻮ ﻉُ‬
‫ﲰﻮﻡٌ ﰲ ﺧﺮﺍﻃﻴﻤﻬﺎ ﻛﺎﻟﺬﱢﺑﱠﺎﻥ ﻭﺍﻟﺒَﻌﻮﺽ ﻭﺃﺷﻴﺎ ُﺀ ﻣﻦ ﺍﳊﺸﺮﺍﺕ ﺗَﻌﺾﱡ ﻭﺭﺑﱠﻤﺎ ﻗﺘﻠﺖ ﻛﺎﻟﺸّﺒَﺚ ﻭﺳﺎ ﻡﱢ ﺃﺑ َﺮ َ‬
‫ﺷﺪﻳﺪ ﺍﻷﺫﻯ ﻭﺍﻟﺮﱡﺗَﻴْﻼﺀ ﺭﲟﺎ ﻗﺘﻠﺖ ﻭﺍﻟﻀﱠﻤﺞ ﺩﻭﻥ ﺫﻟﻚ ﻭﻋﻘﺎﺭﺏ ﻃﻴﱠﺎﺭﺓﹲ ‪ :‬ﻭﱂ ﻧﺮﻫﻢ ﻳﺴﻤﱡﻮﻥ ﲨﻴﻊ ﺍﻟﺴﱡﻤﻮﻡ ﺑﺎ ﳊﹸﻤﺔ‬
‫ﺚ ﺍﻧﺘﻬﻮﺍ ‪.‬‬
‫ﻓﻘﻠﹾﻨﺎ ﻣﺜﻞ ﻣﺎ ﻗﺎﻟﻮﺍ ﻭﺍﻧﺘﻬﻴﻨﺎ ﺇﱃ ﺣﻴ ﹸ‬

‫ﺑﻌﺾ ﻣﻦ ﺗﻘﺘﻞ ﻋﻀﺘﻪ‬

‫ﺏ‬
‫ﺾ ﺍﻟﻨّﺎﺱ ﺑﺄﻧّﻪ ﻣﱴ ﻋﺾّ ﹶﻗﺘَﻞ ﻛﺎﻥ ﻣﻨﻬﻢ ﺻﻔﻮﺍﻥ ﺃﺑﻮ ﺟﺸَﻢ ﺍﻟﺜﹼﻘﹶﻔﻲّ ﻭﺩﺍﻭ ُﺩ ﺍﻟ ﹶﻘﺮﱠﺍﺩ ﻭﺳﻴﻘﹶﻊ ﻫﺬﺍ ﺍﻟﺒﺎ ُ‬
‫ﻑ ﺑﻌ ُ‬
‫ﻭﻗﺪ ﻳُﻌﺮ ُ‬
‫ﰲ ﻣﻮﺿﻌﻪ ﻋﻠﻰ ﻣﺎ ﳝﻜﻨﻨﺎ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ‪.‬‬

‫ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ‬
 ‫ﻼ ﺇﻻﹼ ﻧﻜﺤﻪ‬
‫ﻼ ﻭﺧَﺼﻴّﹰﺎ ﻛﺎﻥ ﺃﻭ ﻓﺤ ﹰ‬
‫ﻉ ﺫﻛﺮﹰﺍ ﻏﻼ َﻣﹰﺎ ﻛﺎﻥ ﺃﻭ ﺭﺟ ﹰ‬
‫ﻭﺍﻟﻨﺎﺱ ﻳﺴﻤﱡﻮﻥ ﺍﻟﺮﱠﺟ ﹶﻞ ﺇﺫﺍ ﺑﻠﻎ ِﻣ ْﻦ ﺣﺮﺻﻪ ﺃﻻﹼ ﻳﺪ ﹺ‬
‫ﺼﻴَﺔ ﻭﻳﻘﻮﻟﻮﻥ ‪ :‬ﻣﺎ ﻓﻼﻥﹲ ﺇﻻ ﺻِﻴﺼﻴَﺔ ﻭﻫﻮ‬‫ﻣِﻦ ﻓﹶﺮْﻁ ﻏﹸﻠﹾﻤﺘﻪ ﻭﻣﻦ ﻗﻮّﺓ ﻓِﺤﹶﻠﺘِﻪ ‪ :‬ﺻِﻴ ِ‬

‫ﺑﻌﺾ ﻣﺰﺍﻳﺎ ﺍﻟﺪﻳﻚ‬

‫ﺢ ﻣﻦ ﲨﻴ ﹺﻊ ﺍﻹﻧﺎﺙ‬
‫ﻕ ﺍﻟﻮﺍﺿ ُ‬
‫ﻭﻟﻠﺪﻳﻚ ﺍﻧﺘﺼﺎُﺑ ُﻪ ﺇﺫﺍ ﻗﺎﻡ ﻭﻣﺒﺎﻳﻨﺘُﻪ ﺻﻮ َﺭ ﹰﺓ ﰲ ﺍﻟﻌﲔ ﻟﺼُﻮﺭﺓ ﺍﻟﺪﺟﺎﺟﺔ ﻭﻟﻴﺲ ﻫﺬﺍ ﺍﻟﻔﺮ ُ‬
‫ﻭﺍﻟﺬﻛﻮﺭ ﻣﻮﺟﻮﺩﹰﺍ ﺇﻻﹼ ﻓﻴﻪ ﻭﻟﻴﺲ ﺫﻟﻚ ﻟﻠﺤﻤﺎﻡ ﻭﺍﳊﻤﺎﻣﺔ ﻭﻻ ﻟﻠﺤﻤﺎﺭ ﻭﺍﳊﻤﺎﺭﺓ ﻭﻻ ﻟﻠﺒﹺﺮﺫﹶﻭﻥ ﻭﺍﻟﺮﱠﻣَﻜﺔ ﻭﻻ ﻟﻠﻔﺮﺱ‬
‫ﳊ ﺠْﺮ ﻭﻻ ﻟﻠﺠﻤَﻞ ﻭﺍﻟﻨﱠﺎﻗﺔ ﻭﻟﻴﺲ ﺫﻟﻚ ﺇﻻﹼ ﳍﺬﻩ ﺍﻟﻔﺤﻮﻟﺔ ﻷﻧّﻬﺎ ﻛﺎﻟﺮﱠﺟﻞ ﻭﺍﳌﺮﺃﺓ ﻭﺍﻟﺘﱠﻴﺲ ﻭﺍﻟﻈﺒﻴﺔ ﻭﺍﻟﺪﱢﻳﻚ‬
‫ﻭﺍ ِ‬
‫ﻭﺍﻟﺪﱠﺟَﺎﺟﺔ ﻭﻛﹶﺎﻟ ﹸﻔ ﺤﱠﺎﻝ ﻭﺍﻟﻨﺨﻠﺔ ﺍﳌﻄﻌﻤﺔ ﺃﻻ ﺗﺮﻯ ﺃﻧّﻚ ﻟﻮ ﺭﺃﻳﺖَ ﻧﺎﻗ ﹰﺔ ﻣﻘﺒﻠﺔ ﱂ ﺗﺪﺭ‬

‫ﺃﻧَﺎﻗﺔ ﻫﻲ ﺃﻡ ﲨﻞ ﺣﱴ ﺗﻨﻈﺮ ﺇﱃ ﻣﻮﺿﻊ ﺍﻟﺜﱢﻴﻞ ﻭﺍﻟﻀّﺮْﻉ ﻭﺇﱃ ﻣﻮﺿﻊ ﺍﳊﻴﺎ ﻭﻛﺬﻟﻚ ﺍﻟﻌﻨﺰ ﻭﻛﺬﻟﻚ ﲨﻴﻊ ﻣﺎ ﻭﺻﻔﺖ‬
‫ﺇﻻﹼ ﺃﻥ ﻳﺪّﻋﻮﺍ ﺃﻥ ﻟﻠﻌﺎﻣﺔ ﺃﻭ ﻟﺒﻌﺾ ﺍﳋﺎﺻﺔ ﰲ ﺫﻟﻚ ﺧﺼﻮﺻﻴﱠﺔ ﻭﻟﺬﻟﻚ ﺿﺮﺑﻮﺍ ﺍﳌﺜﻞ ﺑﺎﻟﺘّﻴﺲ ﻭﺍﻟﻨﺨﻠﺔ ﻭﺍﻟﻔﹸ ﺤّﺎﻝ‬
‫ﻓﺎﺷﺘﻘﻮﺍ ﻣﻦ ﻫﺬﺍ ﺍﻟﻔﺤﻞ ﻭﻫﺬﺍ ﺃﻳﻀﹰﺎ ﻣﻦ ﺧﺼﺎﻝ ﺍﻟﺪﱢﻳﻚ ﹸﺛﻢﱠ ﻟﻠﺪﻳﻚ ﳊﻴﺔ ﻇﺎﻫﺮﺓ ﻭﻟﻴﺴﺖ ﺗﻜﻮﻥ ﺍﻟﻠﱢﺤﻰ ﺇﻻﹼ ﻟﻠﺠﻤﻞ‬
‫ﺲ ﺍ َﻷ َﺣﻢّ ** ﺳﺎ ﹴﻡ‬
‫ﻓﺈﻧّﻪ ﻳﻮﺻﻒ ﺑﺎﻟﻌﺜﻨﻮﻥ ﻭﺇﻻﹼ ﻟﻠﺘﱠﻴﺲ ﻭﺇﻻﹼ ﻟﻠﺮﱠﺟﻞ ﻭﻗﺎﻝ ﺍﻟﺮﱠﺍﺟﺰ ﰲ ﺍﳉﻤﻞ ‪ ) :‬ﳐﺘﻠﻂ ﺍﻟﻌُﺜﻨﻮﻥِ ﻛﺎﻟﺘّﻴ ﹺ‬
‫ﻛﺄﻥﹼ ﺭﺃﺳَﻪ ﻓﻴﻪ ﻭَﺫﻡ ( ﺇ ﹾﺫ ﺿﻢﱠ ﻣﻦ ﻗﻄﺮَﻳﻪ ﻫﻴﺎﺝ ﹶﻗﻄِﻢ ﰒﱠ ﺍﻟﺪﻳﻚ ﺑﻌ ُﺪ ﺻﺎﺣﺐ ﺍﻟﻠﱢﺤﻴﺔ ﻭﺍﻟﻔﹶﺮَﻕ ﻭﻗﺎﻟﺖ ﺍﻣﺮﺃﺓ ﰲ ﻭﻟﺪﻫﺎ‬
‫ﺖ ﺷﻌ َﺮ ﺭﺃﺳ ِﻪ ﻛﺮﺃﺱ ﺍﻟﺪﻳﻚ‬ ‫ﻭﺯﻭﺟﻬﺎ ‪ :‬ﺃﻣّﺎ ﻗﻮﳍﺎ ﺃﺷﻬﺐ ﻓﺈﻧّﻬﺎ ﺗﺮﻳﺪ ﺃﻥﹼ ﺷﻌ َﺮ ﺟﺴﺪﻩ ﻗﺪ ﺍﺑﻴﺾﱠ ﻣﻦ ﺍﻟ ِﻜﺒَﺮ ﻭﺇﻧﱠﻤﺎ ﺟﻌﻠ ْ‬
‫ﺖ ﺭﺃﹾﺳﻪ‬
‫ﺽ ﻟﻪ ﺑﺸﺒﻪ ﺍﻟﺮﺟَﺎﻝ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﺣﺘﱠﻰ ﺟﻌﻠ ْ‬
‫ﳊﻤْﺮﺓ ﹸﺛﻢﱠ ﱂ ﺗﺮ َ‬
‫ﺏ ﺍﻟﺮﺃﺱ ﻭﺍﻟﻠﱢﺤﻴﺔ ﺑﺎ ﹸ‬
‫ﻷﻧّﻪ ﻛﺎﻥ ﳐﻀﻮ َ‬

‫ﻕ ﻭﺫﻟﻚ ﺷﻲﺀٌ ﻣﻦ ﺍﳉﻤﺎﻝ ﻭﺍﻟﻮﻗﺎﺭ ﻭﺍﻟﻔﻀﻞ ﻻﻳﺘَﻬﻴﱠﺄ ﻟﻠﻨﺎﺱ ﻣﻊ ﻛﻤﺎﳍﻢ ﻭﲤﺎﻣﻬﻢ ﺇﻻﹼ ﺑﺎﻟﺘﻜﻠﻒ ﻭﺍﻻﺣﺘﻴﺎﻝ ﻓﻴﻪ ﹸﺛﻢﱠ‬
‫ﺃﻓﺮ َ‬
‫ﻳﺒﻠﻎ ﻣﻦ ﺷﺪّﺓ ﺗﻌﺠﻠﻪ ﻭﻣﻦ ﻗﻮﱠﺗﻪ ﻋﻠﻰ ﺍﻟﺴﱢﻔﺎﺩ ﻭﻋﻠﻰ ﺍﻟﺒﺎﺏ ﺍﻟﺬﻱ ﻳﻔﺨﺮ ﺑﻪ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﻛﺎﻥ ﺫﺍ ﺣﻆﹲ ﻣﻨﻪ ﻭﻫﻮ ﳑّﺎ‬
‫ﺿﺮَﺏ‬‫ﺨﱵّ ﺍﻟﻔﺎﰿ ﻋﺪّﺓ ﻗﻼﺹ ﻓﺈﺫﺍ َ‬ ‫ُﻳﺬﹾﻛﻲ ﺍﻟﻨﱠﻔﺲ ﻛﻨﺤﻮ ﻣﺎ ﺫﻛﺮ ﻋﻦ ﺍﻟﺘّﻴﺲ ﺍﳌﺮﺍﻃﻲّ ﻭﻛﻨﺤﻮ ﻣَﺎ ﺗﺮﺍﻫﻢ ﻳُﱪﻛﻮﻥ ﻟﻠُﺒ ْ‬
‫ﺍﻷُﻭﱃ ﻓﺨﺎﻓﻮﺍ ﻋﻠﻴﻬﺎ ﺃﻥ ﳛﻄِﻤﻬﺎ ﻭﻫﻮ ﰲ ﺫﻟﻚ ﻗﺪ ﺭﻣﻰ ﺑﹺﻤﺎﺋ ِﻪ ﻣِﺮﺍﺭﹰﺍ ﺃ ﹾﻓﻠﹶﺘﻪ ﺍﻟﺮﱢﺟَﺎ ﹸﻝ ﻋﻠﻰ ﺍﻟﱵ ﺗﻠﻴﻪ ﰲ ﺍﻟﻘﺮﺏ ﺣﱴ ﻳﺄﰐ‬
‫ﻋﻠﻰ ﺍﻟﺜﱠﻼﺙ ﻭﺍﻷﺭﺑ ﹺﻊ ﻋﻠﻰ ﺫﻟﻚ ﺍﳌﺜﺎﻝ ﻭﻣﺎ ﺩﻋﺎﻫﻢ ﺇﱃ ﲢﻮﻳﻠﻪ ﻋﻦ ﺍﻟﺜﺎﻟﺜﺔ ﺇﱃ ﺍﻟﺮﺍﺑﻌﺔ ﺇﻻﹼ ﲣﻮﻓﻬﻢ ﻣﻦ ﺍﻟﻌﺠﺰ ﻣﻨﻪ‬
‫ﻭﺯﻋﻢ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻷﺑﺮﺹ ﺍﻟ َﻌﻤﱢﻲﱡ ﻭﻛﺎﻥ ﻣﻦ ﺍﳌﻌﺘﺰﻟﲔ ﺃﻥﹼ ﺍﻟﺘﱠﻴﺲ ﺍﳌﺮﺍﻃﻲ ﻗﺮَﻉ ﰲ ﺃﻭﻝ ﻳﻮ ﹴﻡ ﻣﻦ ﺃﻭﱠﻝ َﻫ ْﻴ ﺠﹺﺔ َﻧﻴﱢﻘﹰﺎ‬
‫ﻭﲦﺎﻧﲔ ﻗﹶﺮﻋﺔ ﻭﺍﻟﻨّﺎ ﺱُ ﳛﻜﻮﻥ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻌُﺼﻔﻮﺭ ﰲ ﺍﻟﺴﺎﻋﺔ ﺍﻟﻮﺍﺣﺪﺓِ ﻣﻦ ﺍﻟ َﻌﺪَﺩ ﺍﻟﻜﺜﲑ ﻭﺍﻟﻨّﺎﺱ ﻳُﺪﺧﻠﻮﻥ ﻫﺬﺍ‬
‫ﺍﻟﺸﻜﻞ ﰲ ﺑﺎﺏ ﺍﻟﻔﻀْﻞ ﻭﰲ ﺑﺎﺏ ﺷﺪﱠﺓ ﺍﻟﻌﺠﻠﺔ ﻭﺗﻈﺎﻫ ﹺﺮ ﺍﻟﻘﻮﱠﺓ ﻭﺍﻟﺪﻳﻚ ﻳﻜﻮﻥ ﻟﻪ ﻭﺣﺪَﻩ (‬
‫ﲑ ﻓﻴُﻮﺳِﻌﻬﺎ ﻗﻤﻄﹰﺎ ﻭﺳﻔﺎﺩﹰﺍ‬
‫ﺍﻟﺪّﺟﺎﺝ ﺍﻟﻜﺜ ُ‬

‫ﻭﻗﺪ ﻗﻠﻨﺎ ﰲ ﺣﺎﻟﺔ ﺍﻟﺒﻴﺾ ﺍﻟﻜﺜﲑ ﺍﻟﺘﱡﺮﺍﰊ ﻭﻗﻠﺒﹺﻪ ﺇﻳﱠﺎﻩ ﺑﺴﻔﺎ ٍﺩ ﺇﱃ ﺍﳊﻴﻮﺍﻧﻴّﺔ ﻭﻋﻠﻰ ﺃﻥﹼ ﺍﻟﺬﻱ ﻳَﺨﺼﻴﻪ ﻭﺃﻧﺎ ﺭﺃﻳﺖُ ﺩﻳﻜﹰﺎ‬
‫ﲔ ﳎﱠﻬﺎ ﻭﻗﺪ ﺯَﻟِﻖ ﻋﻦ ﻇﻬﺮﻫﺎ ﻋﻠﻰ َﻣﺪَﺭﺓ ﻭﻛﺎﻧﺖ ﺍﻟﺪﺍﺭ‬ ‫ﻫِﻨﺪﻳّﹰﺎ ﺗﺴﻨﱠﻢ َﺩﺟَﺎﺟَﺔ ﻫِﻨﺪﻳّﺔ ﻓﻠﻢ ﻳﺘﻤﻜﱠ ْﻦ ﻣﻨﻬﺎ ﻓﺮﺃﻳﺖ ﻧﻄﻔﺘﻪ ﺣ َ‬
‫ﺾ ﻣَﻦ ﻛﺎﻥ ﻣﻌﻨﺎ ﻓﺸﻤﱠﻬﺎ ﺣﲔ ﺭﺃﻯ ﺑﻴﺎﺿﻬﺎ‬ ‫ﻣُﺜﺎﺭَﺓ ﻟﺘُﺠﻌَﻞ ﺑُﺴﺘﺎﻧﹰﺎ ﻓﺈﺫﺍ ﺗﻠﻚ ﺍﺠﻤﻟﱠﺔ ﻛﺎﻟَﺒﺰْﻗﺔ ﺍﻟﺒﻴﺼﺎﺀ ﻓﺄﺧﺬﻫﺎ ﺑﻌ ُ‬
‫ﺢ ﻃﹶﻠﻊ ﺍﻟ ﹸﻔ ﺤﱠﺎﻝ ﻓﻠﻢ ﳚ ْﺪ ﺫﻟﻚ ‪.‬‬
‫ﺢ ﻧُﻄﻔﺔ ﺍﻹﻧﺴﺎﻥ ﻭﺭﹺﻳ َ‬
‫ﻭﺧَﺜﻮﺭﻬﺗﺎ ﻭﻛﺪﺭﻬﺗﺎ ﻟﻴﻌﻠﻢ ﻫﻞ ﺗﻨﺎﺳﺐ ﺭﳛُﻬﺎ ﺭﻳ َ‬
‫ﻑ ﺁ ﻧﺎﺀ ﺍﻟﻠﻴﻞ ﻭﻋﺪ َﺩ ﺍﻟﻠﻴﻞ ﻭﻋﺪ َﺩ‬
‫ﰒﱠ ﻣﻌﺮﻓ ﹸﺔ ﺍﻟﺪﱢﻳﻚ ﺑﺎﻟﻠﱠﻴﻞ ﻭﺳﺎﻋﺎﺗﻪ ﻭﺍﺭﺗﻔﺎ ﻕُ ﺑﲏ ﺁﺩﻡ ﲟﻌﺮﹺﻓﺘﻪ ﻭﺻﻮﺗﻪ ‪ :‬ﻳﻌﺮ ُ‬
‫ﺍﻟﺴﱠﺎﻋﺎﺕ ﻭﻣﻘﺎﺩﻳ َﺮ ﺍﻷﻭﻗﺎﺕ ﰒﱠ ﻳﻘﺴﱢﻂ ﺃﺻﻮﺍﺗَﻪ ﻋﻠﻰ ﺫﻟﻚ ﺗﻘﺴﻴﻄﹰﺎ ﻣﻮﺯُﻭﻧﹰﺎ ﻻ ﻳُﻐﺎﺩﺭ ﻣﻨﻪ ﺷﻴﺌﺎﹰ ﰒﱠ ﻗﺪ ﻋﻠﻤﻨﺎ ﺃﻥﹼ ﺍﻟﻠﱠﻴﻞ‬
 ‫ﺸ َﺮ ﹶﺓ ﺳﺎﻋَﺔ ﺃﻧّﻪ ﻳﻘﺴﱢﻂ ﺃﺻﻮﺍﺗَﻪ ﺍﳌﻌﺮﻭﻓﺔﹶ ﺑﺎﻟﻌَﺪﺩ ﻋﻠﻴﻬﺎ ﻛﻤﺎ ﻳﻘﺴﻄﻬﺎ ﻭﺍﻟﻠﻴﻞ ﺗﺴ ُﻊ ﺳﺎﻋﺎﺕ ﰒﱠ ﻳﺼﻨﻊ‬
‫ﺲﻋ ْ‬
‫ﺇﺫﺍ ﻛﺎﻥ ﲬ َ‬
‫ﻓﻴﻤﺎ ﺑﲔ ﺫﻟﻚ ﻣﻦ ﺍﻟﻘﺴﻤﺔ ﻭﺇﻋﻄﺎﺀ‬

‫ﻕ ﺍﻷَﺳﻄﺮْﻻﺏ ﻭﻓﻮﻕ ﻣﻘﺪﺍﺭ ﺍﳉﺰْﺭ ﻭﺍﳌﺪﱢ ﻋﻠﻰ ﻣﻨﺎﺯﻝ ﺍﻟﻘﻤﺮ‬ ‫ﺍﳊﺼﺺ ﻋﻠﻰ ﺣﺴﺎﺏ ﺫﻟﻚ ﻓﻠﻴﻌﻠﻢ ﺍﳊﻜﻤﺎ ُﺀ ﺃﻧّﻪ ﻓﻮ َ‬
‫ﻭﺣﺘﱠﻰ ﻛﺄﻥﹼ ﻃ ْﺒﻌَﻪ ﻓﹶﻠﻚٌ ﻋﻠﻰ ِﺣﺪَﺓ ﻓﺠ َﻤ َﻊ ﺍﳌﻌﺮﻓ ﹶﺔ ﺍﻟﻌﺠﻴﺒﺔﹶ ﻭﺍﻟﺮﱢﻋﺎﻳﺔ ﺍﻟﻌﺠﻴﺒﺔ ‪.‬‬
‫ﻑ ﻛﻠﹼﻬﺎ ﻣﻔﺼّﻠﺔ ﻣﻘﺪّﺭﺓ ﺇﻻﹼ ﺃﻧّﻬﺎ ﰲ‬
‫ﻭﺭﺏﱠ ﻣﻌﺮﻓ ٍﺔ ﺗﻜﻮﻥ ﻧﺒﻴﻠ ﺔﹰ ﻭﺃﺧﺮﻯ ﻻ ﺗﻜﻮﻥ ﰲ ﻃﺮﻳﻖ ﺍﻟﻨﱠﺒﺎﻟﺔ ﻭﺇ ﹾﻥ ﻛﺎﻧﺖ ﺍﳌﻌﺎﺭ ُ‬
‫ﻣﻨﺎ ﹺﺯ ﹶﻝ ﻭﻣﺮﺍﺗﺐ ﻭﻟﻴﺲ ﰲ ﺍﻷﺭﺽ ﻣﻌﺮﻓﺔﹲ ﺑﺪﻗﻴ ﹴﻖ ﻭﻻ ﺟﻠﻴﻞ ﻭﻫﻲ ﰲ ﻧﻔﺴﻬﺎ ﺷﺮﻳﻔﺔ ﻛﺮﳝﺔﹲ ﻭﺍﳌﻌﺮﻓ ﹸﺔ ﻛﻠﱡﻬﺎ ﺑَﺼﺮ ﻭﺍﳉﻬْﻞ‬
‫ﻛﻠﻪ ﻋﻤًﻰ ﻭﺍﻟﻌﻤﻰ ﻛﻠﱡﻪ ﺷَ ﻴْﻦٌ ﻭﻧﻘﺺ ﻭﺍﻻﺳﺘﺒﺎﻧﺔ ﻛﻠﱡﻬﺎ ﺧﲑٌ ﻭﻓﻀْﻞ ﰒ ّ ﻟﻪ ﺑﻌﺪ ﺫﻟﻚ ﺍﺭﺗﻔﺎﻕ ﺍﻟﻨﺎﺱ ﻬﺑﺬﺍ ﺍﳌﻌﲎ ﻣﻨﻪ‬
‫ﻭﻣﻦ ﺫﻟﻚ ﺑُﻌ ْﺪ ﺻﻮﺗﻪ ﻭﺃﻧّﻪ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﺃﻥﹼ ﻣﻮﺿﻌَﻪ ﻣﺄﻫُﻮﻝﹲ ﻣﺄﻧﻮﺱ ﻭﻟﺬﻟﻚ ﻗﺎﻟﻮﺍ ‪ :‬ﻻ ﻳﻜﻮﻥ ﺍﻟﺒُﻨْﻴﺎﻥ ﻗﺮﻳ ﹰﺔ ﺣﺘﱠﻰ ﻳﺼﻘﹶﻊ‬
‫ﻓﻴﻬﺎ ﺩﻳﻚ ‪ .‬ﻭﻟﻴﺲ ﰲ ﺍﻷَﺭﺽ ﻃﺎﺋﺮ ﺃﹶﻣﻠﺢ ﻣِﻠﺤﹰﺎ ﻣﻦ ﻓﺮﱡﻭﺝ ﻭﻟﻴﺲ ﺫﻟﻚ ﺍﻻﺳﻢ ﺇﻻﹼ ﻟﻮﻟﺪ ﺍﻟﺪﻳﻚ ﻭﺇﻻﹼ ﻓﻜ ﱡﻞ ﺷﻲ ٍﺀ‬
‫ﳜﺮﺝ ﻣﻦ ﺍﻟﺒﻴﺾ ﻓﺈﻧﱠﻤﺎ ﻫﻮ ﻓﺮﺥ‬

‫ﳋﻠﱠﺔ ﻭﻫﻮ ﺃﺻَﻴﺪُ ﻟﻠﺬﱡﺑﺎﺏ ﻣﻦ‬‫ﻭﺍﻟﻔﹶﺮﱡﻭﺝ ﺣﲔ ﺗﻨﺼﺪِﻉ ﻋﻨﻪ ﺍﻟﺒَﻴﻀﺔ ﳜﺮﺝ ﻛﺎﺳﺒﹰﺎ ﻋﺎﺭﻓﹰﺎ ﲟﻮﺿﻊ ﻟﻘﹾﻂ ﺍﳊﺐ ﻭﺳﺪﱢ ﺍ ﹶ‬
‫ﺍﻟﺴﱡﻮﺩﺍﱐﹼ ﻭﻳﺪﺭُﺝ ﻣﻊ ﺍﻟﻮﻻﺩﺓ ﺑﻼ ﹶﻓﺼْﻞ ﻭﻫﺬﺍ ﻣﻊ ﻣﺎ ﺃﻋﻄﻰ ﻣﻦ ﳏﺒﱠﺔ ﺍﻟﻨﺴﺎﺀ ﻭﺭﲪﺔ ﺍﻟﺮﺟَﺎﻝ ﻭﺣُﺴْﻦ ﺍﻟﺮﱠﺃﻱ ﻣﻦ ﲨﻴﻊ‬
‫ﺍﻟﺪﺍﺭ ﰒ ﺍﺗﱢﺒﺎﻋﻪ ﳌﻦ َﺩﻋَﺎﻩ ﻭﺇﻟﻔﹸﻪ ﳌﻦ ﻗﺮﱠﺑﻪ ﰒﹼ ﻣﻼﺣ ﹸﺔ ﺻﻮﺗﻪ ﻭﺣُﺴﻦ ﹶﻗﺪﱢﻩ ﰒﱠ ﺍﻟﺬﻱ ﻓﻴﻪ ﳑﱠﺎ ﻳﺼ ﺢﱡ ﻟﻪ ﺍﻟﻔﺮﻭﺝ ﻭﻳﺘﻔﺮﱠﺝ ﻓﻴﻪ‬
‫‪.‬‬

‫ﺗﻔﻀﻴﻞ ﺍﻟﺪﻳﻚ ﻋﻠﻰ ﺍﻟﺜﻌﻠﺐ‬

‫ﻗﻮﻝ ﺟﻌﻔﺮ ﺑﻦ ﺳﻌﻴﺪ ﰲ ﺗﻔﻀﻴﻞ ﺍﻟﺪﻳﻚ ﻋﻠﻰ ﺍﻟﻄﺎﻭﺱ‬

‫ﻭﻛﺎﻥ ﺟﻌﻔﺮ ﺑﻦ ﺳﻌﻴﺪ ﻳﺰﻋﻢ ﺃﻥﱠ ﺍﻟﺪّﻳﻚ ﺃﲪ ُﺪ ﻣﻦ ﺍﻟﻄﺎﻭﺱ ﻭﺃﻧﱠﻪ ﻣﻊ ﲨﺎﻟﻪ ﻭﺍﻧﺘﺼﺎﺑﻪ ﻭﺍﻋﺘﺪﺍﻟﻪ ﻭﺗَﻘﱡﻠﻌﻪ ﺇﺫﺍ ﻣﺸﻰ ﺳَﻠﻴﻢٌ‬
‫ﻣﻦ ﻣﻘﺎﺑﺢ ﺍﻟﻄﺎﻭﺱ ﻭﻣﻦ ﻣُﻮﻗﻪ ﻭﻗﺒﺢ ﺻﻮﺭﺗﻪ ﻭﻣﻦ ﺗﺸﺎﺅﻡ ﺃﻫﻞ ﺍﻟﺪﺍﺭ ﺑﻪ ﻭﻣﻦ ﻗﹸﺒﺢ ﺭﺟﻠﻴﻪ ﻭﻧَﺬﹶﺍﻟﺔ َﻣﺮْﺁﺗﻪ ﻭﺯﻋﻢ ﺃﻧﱠﻪ ﻟﻮ‬
‫ﺲ ﺭﺟﻠﻴﻪ ﺧﻔﱠﹰﺎ‬
‫ﻣﻠﻚ ﻃﺎﻭﺳﹰﺎ ﻷﻟَﺒ َ‬

‫ﻭﻛﺎﻥ ﻳﻘﻮﻝ ‪ :‬ﻭﺇﻧﱠﻤَﺎ ﻳُﻔ ﺨَﺮ ﻟﻪ ﺑﺎﻟﺘﱠﻼﻭﻳﻦ ﻭﺑﺘﻠﻚ ﺍﻟﺘﻌﺎﺭﻳﺞ ﺍﻟﱵ ﻷﻟﻮﺍﻥِ ﺭﻳﺸﻪ ﻭﺭﺑﱠﻤﺎ ﺭﺃﻳﺖَ ﺍﻟﺪﱢﻳﻚ ﺍ ﻟﻨﱠﺒَﻄﻲﱠ ﻭﻓﻴﻪ ﺷﺒﻴﻪٌ‬
‫ﺑﺬﻟﻚ ﺇﻻﹼ ﺇﻥﱠ ﺍﻟﺪﱢﻳﻚ ﺃﲨ ﹸﻞ ﻣﻦ ﺍﻟﺘﱡﺪْﺭُﺝ ﳌﻜﺎﻥ ﺍﻻﻋﺘﺪﺍﻝ ﻭﺍﻻﻧﺘﺼﺎﺏ ﻭﺍﻹﺷﺮﺍﻑ ﻭﺃﺳﻠ ُﻢ ﻣﻦ ﺍﻟﻌﻴﻮﺏ ﻣﻦ ﺍﻟﻄﺎﻭﺱ‬
‫ﻭﻛﺎﻥ ﻳﻘﻮﻝ ‪ :‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻄﺎﻭﺱ ﺃﺣﺴ َﻦ ﻣﻦ ﺍﻟﺪﱢﻳﻚ ﺍﻟﻨﱠﺒَﻄﻲ ﰲ ﺗﻼﻭﻳﻦ ﺭﻳﺸﻪ ﻓﻘﻂ ﻟﻜﺎﻥ ﻓﻀ ﹸﻞ ﺍﻟﺪﻳﻚ ﻋﻠﻴﻪ ﺑﻔﻀﻞ‬
‫ﳋﺮْﻁ ﻭﺑﻔﻀﻞ ﺣُﺴْﻦ ﺍﻻ ﻧﺘﺼﺎﺏ ﻭﺟﻮﺩﺓ ﺍﻹﺷﺮﺍﻑ ﺃﻛﺜ َﺮ ِﻣ ْﻦ ﻣﻘﺪﺍ ﹺﺭ ﻓﻀْﻞ ﺣُﺴ ﹺﻦ ﺃﻟﻮﺍﻧﹺﻪِ ﻋﻠﻰ ﺃﻟﻮﺍﻥ ﺍﻟﺪﻳﻚ‬
‫ﺍﻟﻘﺪﱢ ﻭﺍ ﹶ‬
‫ﲔ ﺍﻟﻨﺎﻇﺮ ﺇﻟﻴﻪ‬
‫ﻭﻟﻜﺎ ﹶﻥ ﺍﻟﺴﻠﻴ ُﻢ ﻣﻦ ﺍﻟﻌﻴﻮﺏ ﰲ ﺍﻟﻌﲔ ﺃﲨﻞ ﻻﻋﺘﺮﺍﺽ ﺗﻠﻚ ﺍﳋﺼﺎﻝ ﺍﻟﻘﹶﺒﻴﺤﺔ ﻋﻠﻰ ﺣﺴﻦ ﺍﻟﻄﺎﻭﺱ ﰲ ﻋ ﹺ‬
‫ﻭﺃﻭﱠﻝ ﻣﻨﺎﺯﻝ ﺍﳊﻤﺪ ﺍﻟﺴﻼﻣﺔ ﻣﻦ ﺍﻟﺬﱠﻡﱢ ﻭﻛﺎﻥ ﻳﺰﻋﻢ ﺃﻥﱠ ﻗﻮﻝ ﺍﻟﻨﺎﺱ ﻓﻼﻥﹲ ﺃﺣﺴﻦ ﻣِﻦ ﺍ ﻟﻄﺎﻭﺱ ﻭﻣﺎ ﻓﻼﻥ ﺇﻻﹼ ﻃﺎﻭﺱ‬
‫ﻭﺃﻥﱠ ﻗﻮ ﹶﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬
‫ﺶ ﺍﺑﻦ ﺍﻷﺷﻌﺚ ﺍﻟﻄﻮﺍﻭﻳﺲ ﻟﻜﺜﺮ ِﺓ ﻣَﻦ ﻛﺎﻥ ﳚﺘﻤﻊ ﻓﻴﻪ ﻣﻦ ﺍﻟﻔﺘﻴﺎﻥ‬ ‫ﺟﻠﻮﺩُﻫﺎ ﻣﺜ ﹸﻞ ﻃﻮﺍﻭﹺﻳﺲﹺ ﺍﻟﺬﱠﻫﺐ ﻭﺃﻧّﻬﻢ ﳌﹼﺎ ﲰﱠﻮﺍ ﺟﻴ َ‬
‫ﺱ ﰲ ﺍﻷﺭﺽ‬ ‫ﺍﳌﻨﻌﻮﺗﲔ ﺑﺎﳉﻤﺎﻝ ﺇﳕﺎ ﻗﺎﻟﻮﺍ ﺫﻟﻚ ﻷﻥ ﺍﻟﻌﺎﻣﱠﺔ ﻻ ﺗﺒﺼﺮ ﺍﳉﻤﺎﻝ ﻭﻟﹶﻔﹶﺮ ﺱٌ ﺭﺍﺋﻊٌ ﻛﺮﱘ ﺃﺣﺴ ُﻦ ﻣﻦ ﻛﻞﱢ ﻃﺎﻭ ﹴ‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﺮﱠﺟُﻞ ﻭﺍﳌﺮﺃﺓ ﻭﺇﻧّﻤﺎ ﺫﻫﺒﻮﺍ ﻣﻦ ﺣﺴﻨﻪ ﺇﱃ ﺣﺴﻦ ﺭﻳﺸﻪ ﻓﻘﻂ ﻭﱂ ﻳﺬﻫﺒﻮﺍ ﺇﱃ ﺣﺴﻦ ﺗﺮﻛﻴﺒﻪ ﻭﺗﻨﺼﱡﺒﻪ ﻛﺤﺴﻦ‬
‫ﺍﻟﺒﺎﺯﻱ ﻭﺍﻧﺘﺼﺎﺑﻪ ﻭﱂ ﻳﺬﻫﺒﻮﺍ ﺇﱃ ﺍﻷﻋﻀﺎﺀ ﻭﺍﳉﻮﺍﺭﺡ ﻭﺇﱃ ﺍﻟﺸﱢﻴﺎﺕ ﻭﺍﳍﻴﺌﺔ ﻭﺍﻟﺮﺃﺱ ﻭﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻓﻴﻪ ‪.‬‬
‫ﻭﻛﺎﻥ ﺟﻌﻔﺮ ﻳﻘﻮﻝ ‪ :‬ﳌﹼﺎ ﱂ ﻳﻜﻦ ﰲ ﺍﻟﻄﺎﻭﺱ ﺇﻻﹼ ﺣﺴﻨُﻪ ﰲ ﺃﻟﻮﺍﻧﻪ ﻭﱂ ﻳﻜﻦ ﻓﻴﻪ ﻣﻦ ﺍﶈﺎﺳﻦ ﻣﺎ ﻳﺰﺍﺣ ُﻢ ﺫﻟﻚ ﻭﳚﺎﺫُﺑ ُﻪ‬
‫ﻭﻳﻨﺎﺯﻋﻪ ﻭﻳَﺸﻐﻞ ﻋﻨﻪ ﺫﹸ ِﻛ َﺮ ﻭﺗﺒﻴّﻦ ﻭﻇﻬﺮ ﻭﺧﺼﺎﻝ ﺍﻟﺪﻳﻚ ﻛﺜﲑﺓ ﻭﻫﻲ ﻣﺘﻜﺎﻓﺌﺔ ﰲ ﺍﳉﻤﺎﻝ ﻭﻧﻘﻮﻝ ‪ :‬ﱂ ﻳﻜﻦ ﻟﻌﺒﺪ‬
‫ﺐ ﻣﻦ ﺃﺧﺘﻬﺎ‬
‫ﺍﳌﻄﹼﻠﺐ ﰲ ﻗﺮﻳﺶ ﻧﻈﲑ ﻭﻛﻤﺎ ﺃﻧّﻪ ﻟﻴﺲ ﻟﻠﻌﺮﺏ ﰲ ﺍﻟﻨﱠﺎﺱ ﻧﻈﲑ ﻭﺫﻟﻚ ﺣﲔ ﱂ ﺗﻜﻦ ﻓﻴﻪ ﺧﺼﻠﺔﹲ ﺃﻏﻠ َ‬
‫ﻭﺗﻜﺎﻣﻠﺖ ﻓﻴﻪ ﻭﺗﺴﺎﻭﺕ ﻭﺗﻮﺍﻓﺖ ﺇﻟﻴﻪ‬

‫ﻓﻜﺎﻥ ﺍﻟﻄﱠﺒﻊ ﰲ ﻭﺯﻥ ﺍﳌﻌﺮﻓﺔ ﻓﻘﺎﻟﻮﺍ ﻋﻨﺪ ﺫﻟﻚ ‪ :‬ﺳﻴﱢﺪ ﺍﻷﺑﻄﺢ ﻭﺳﻴﱢﺪ ﺍﻟﻮﺍﺩﻱ ﻭﺳﻴﱢﺪ ﻗﺮﻳﺶ ﻭﺇﺫﺍ ﻗﺎﻟﻮﺍ ﺳﻴﱢﺪ ﻗﺮﻳﺶ‬
‫ﻓﻘﺪ ﻗﺎﻟﻮﺍ ﺳﻴﱢﺪ ﺍﻟﻌﺮﺏ ﻭﺇﺫﺍ ﻗﺎﻟﻮﺍ ﺳﻴﱢﺪ ﺍﻟﻌﺮﺏ ﻓﻘﺪ ﻗﺎﻟﻮﺍ ﺳﻴﱢﺪ ﺍﻟﻨﺎﺱ (‬
‫ﻭﻟﻮ ﻛﺎﻥ ﻣﺜﻞ ﺍﻷﺣﻨﻒ ﺍﻟﺬﻱ ﺑﺮﻉ ﰲ ﺣﻠﻤﻪ ﻭﺑﺮَﻉ ﰲ ﺳﺎﺋﺮ ﺧﺼﺎﻟﻪ ﻟﺬﻛﺮﻭﻩ ﺑﺎﳊﻠﻢ ﻭﻟﺬﻟﻚ ﺫﻛﺮ ﻗﹶﻴﺲ ﺑﻦ ﺯُﻫﲑ ﰲ‬
‫ﺐ‬
‫ﻒ ﺑﻦ ﻗﻴﺲ ﺭﺃﻯ ﺣﺎﺟ َ‬ ‫ﺍﻟﺪﱠﻫﺎﺀ ﻭﺍﳊﺎﺭﺙ ﺑﻦ ﻇﺎﱂ ﰲ ﺍﻟﻮﻓﺎﺀ ﻭﻋﺘﻴﺒﺔ ﺍﺑﻦ ﺍﳊﺎﺭﺙ ﰲ ﺍﻟﻨﱠﺠﺪﺓ ﻭﺍﻟﺜﹼﻘﺎﻓﺔ ﻭﻟﻮ ﺃﻥﹼ ﺍﻷﺣَﻨ َ‬
‫ﺑﻦ ﺯُﺭﺍﺭﺓ ﺃﻭ ﺯُﺭﺍﺭﺓ ﺑﻦ ُﻋﺪَﺱ ﺃﻭ ﺣِﺼْﻦ ﺑﻦ ﺣﺬﻳﻔﺔ ﻟﻘﺪﱠﻣﻬﻢ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﻫﺆﻻﺀ ﻋﻴﻮ ﹸﻥ ﺃﻫ ﹺﻞ ﺍﻟﻮﺑﺮ ﻻ ﻳُﺬﻛﹶﺮﻭﻥ ﺑﺸﻲ ٍﺀ‬
‫ﺖ ﺍﻷَﻣﺎﻧﺔ ﱂ ﲣﹸﻨْﻬﺎ ** ﻛﺬﻟﻚ ﻛﺎ ﹶﻥ ﻧﻮ ٌ‬
‫ﺡ‬ ‫ﺩﻭ ﹶﻥ ﺷﻲ ٍﺀ ﻻﺳﺘﻮﺍ ِﺀ ﺧِﺼﺎﻝ ﺍﳋﲑ ﻓﻴﻬﻢ ﻭﰲ ﻣﻨﺤﻮﻝ ﺷﻌﺮ ﺍﻟﻨﺎﺑﻐﺔ ‪ ) :‬ﻓﺄﻟﻔﻴ ُ‬
‫ﻻ ﳜﹸﻮ ﹸﻥ ( ﻭﻟﻴﺲ ﳍﺬﺍ ﺍﻟﻜﻼﻡ ﻭﺟﻪٌ ﻭﺇﻧﱠﻤﺎ ﺫﻟﻚ ﻛﻘﻮﳍﻢ ﻛﺎﻥ ﺩﺍﻭ ُﺩ ﻻ ﳜﻮﻥ ﻭﻛﺬﻟﻚ ﻛﺎﻥ ﻣﻮﺳﻰ ﻻ ﳜﻮﻥ ﻋﻠﻴﻬﻤﺎ‬
‫ﺏ ﺧِﻴﺎﻧ ٍﺔ ﻭَﻻ ﲡﻮ ُﺯ ﻋﻠﻴﻬﻢ ﻓﺈ ﻥﱠ ﺍﻟﻨﱠﺎﺱ ﺇﻧﱠﻤﺎ ﻳﻀﺮﺑﻮﻥ ﺍﳌﺜ ﹶﻞ‬
‫ﺍﻟﺴﻼﻡ ﻭﻫﻢ ﻭَﺇﻥ ﱂ ﻳﻜﻮﻧﻮﺍ ﰲ ﺣﺎ ﹴﻝ ﻣﻦ ﺍﳊﺎﻻﺕ ﺃﺻﺤﺎ َ‬
‫ﱪ ﻋﻠﻰ ﺍﻟﺒﻼ ِﺀ ﻓﻘﹶﺎﻝ ‪:‬‬
‫ﺑﺎﻟﺸﻲﺀ ﺍﻟﻨﺎﺩﺭ ﻣﻦ ﻓِﻌﻞ ﺍﻟﺮﺟﺎﻝ ﻭﻣﻦ ﺳﺎﺋﺮ ﺃﻣﻮﺭﻫﻢ ﻛﻤﺎ ﻗﺎﻟﻮﺍ ‪ :‬ﻋﻴﺴﻰ ﻭﻟﻮ ﺫﻛﺮ ﺫﺍﻛﺮٌ ﺍﻟﺼ َ‬
‫ﻛﺬﻟﻚ ﻛﺎﻥ ﺃﻳﱡﻮﺏ ﻻ ﳚﺰﻉ‬

‫ﻛﺎﻥ ﻗﻮ ﹰﻻ ﺻﺤﻴﺤﹰﺎ ﻭﻟﻮ ﻗﺎﻝ ‪ :‬ﻛﺎﻥ ﻛﺬﻟﻚ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻻ ﳚﺰﻉ ﱂ ﺗﻜﻦ ﺍﻟﻜﻠﻤﺔ ﺃﻋﻄِﻴﺖ ﺣﻘﱠﻬﺎ ﻭﻟﻮ ﺫﻛﺮ‬
‫ﺍﻻﺣﺘﻤﺎﻝ ﻭﲡﺮﱡﻉ ﺍﻟﻐﻴﻆ ﻓﻘﺎﻝ ‪ :‬ﻭﻛﺬﻟﻚ ﻛﺎﻥ ﻣﻌﺎﻭﻳﺔ ﻻ ﻳﺴﻔﻪُ ﻭﻛﺎﻥ ﺣﺎﰎ ﻻ ﻳﻔ ﺤُﺶ ﻟﻜﺎﻥ ﻛﻼﻣﹰﺎ ﻣﺼﺮﻭﻓﹰﺎ ﻋﻦ‬
‫ﺟﻬﺘﻪ ﻭﻟﻮ ﻗﺎﻝ ‪ :‬ﻛﺬﻟﻚ ﻛﺎﻥ ﺣﺎﰎ ﻻ ﻳﺒ ﺨَﻞ ﻟﻜﺎﻥ ﺫﻟﻚ ﻛﻼﻣﹰﺎ ﻣﻌﺮﻭﻓﹰﺎ ﻭﻟﻜﺎﻥ ﺍﻟﻘﻮﻝ ﻗﺪ ﻭﻗﻊ ﻣﻮﻗﻌَﻪ ﻭﺇﻥ ﻛﺎﻥ ﺣﺎﰎﹲ‬
‫ﺴﺮﱡﻉ ﺇﱃ ﺍﳌﻜﺎﻓﺄﺓ ﻭﻟﻮ ﻗﺎﻝ ‪ :‬ﺳﺄﻟﺘﻚ ﻓﻤﻨﻌﺘﲏ ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﺸﱠﻌﱯﱡ ﻻ ﳝﻨﻊ ﻭﻛﺎﻥ ﺍﻟﻨﱠﺨ ِﻌﻲﱡ‬‫ﻻ ﻳُﻌﺮَﻑ ﺑﻘﻠﹼﺔ ﺍﻻﺣﺘﻤﺎﻝ ﻭﺑﺎﻟﺘﱠ َ‬
‫ﲑ ﳏﻤﻮ ٍﺩ ﰲ ﺟﻬﺔ ﺍﻟﺒﻴﺎﻥ ﻭﺇﻥ ﻛﺎﻥ ﳑﱠﻦ ﻳُﻌﻄِﻲ ﻭﳜﺘﺎﺭ ﻧﻌﻢ ﻋﻠﻰ ﻻ ﻭﻟﻜ ْﻦ ﳌﱠﺎ ﱂ ﻳﻜﻦ ﺫﻟﻚ ﻫﻮ‬‫ﻻ ﻳﻘﻮﻝ ﻻ ﻟﻜﺎﻥ ﻏ َ‬
‫ﺍﳌﺸﻬﻮﺭ ﻣﻦ ﺃﻣﺮﳘﺎ ﱂ ﺗُﺼﺮَﻑ ﺍﻷﻣﺜﺎﻝ ﺇﻟﻴﻬﻤﺎ ﻭﱂ ﺗﻀﺮﺏ ﻬﺑﻤﺎ ﻗﺎﻝ ﺟﻌﻔﺮ ‪ :‬ﻭﻛﺬﻟﻚ ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﺪﻳﻚ ﻭﲨﺎﻟِﻪ ﻟﻜﺜﺮﺓ‬
‫ﺧﺼﺎﻟﻪ ﻭﺗﻮﺍﺯُﻥ ﺧﻼﻟﻪ ﻭﻷﻥﱠ ﲨﺎﻝ ﺍﻟﺪﻳﻚ ﻻ ﻳﻠﻬَﺞ ﺑﺬﻛﺮﻩ ﺇﻻﹼ ﺍﻟﺒُﺼﺮﺍﺀ ﲟﻘﺎﺩﻳﺮ ﺍﳉﻤﺎﻝ ﻭﺍﻟﺘﻮﺳﱡﻂِ ﰲ ﺫﻟﻚ‬
‫ﻭﺍﻻﺧﺘﻼﻁ ﻭﺍﻟﻘﺼﺪ ﻭﻣﺎ ﻳﻜﻮﻥ ﳑﺰﻭﺟﹰﺎ ﻭﻣﺎ ﻳﻜﻮﻥ ﺧﺎﻟﺼﹰﺎ ﻭﺣُﺴﻦ ﺍﻟﻄﺎﻭﺱ ﺣﺴﻦٌ ﻻ ﺗﻌﺮﻑ ﺍﻟﻌﻮﺍﻡﱡ ﻏﲑَﻩ ﻓﻠﺬﻟﻚ‬
‫ﳍِﺠﺖ ﺑﺬﻛﺮﻩ‬

‫ﺴ ﹶﻜ ﹺﺮﻱّ ﻭﻣﻦ ﺍﻟﺪّﻳَﻜﺔ ﻣﺎ ﻳُﺨﺼﻰ ﻓﻼ ﻳﺒﻠﻐﻪ ﰲ‬

‫ﻭﻣﻦ ﺍﻟﺪﱠﺟﺎﺝ ﺍﳋِﻼﺳﻲﱡ ﻭﺍﳍﻨﺪﻱّ ﻭﻣﻦ ﺍﻟﺪﱠﺟﺎﺝ ﺍﻟﺰﱢﳒﻲ ﻭﻣﻨﻬﺎ ﺍﻟ ﹶﻜ ْ‬
‫ﲑ ﺧَﺼﻲﱟ ﻓﻘﺪ ﻳُﻤﺪﺡ ﺫﻟﻚ ﻣﻦ ﻭﺟ ٍﻪ ﻫﻮ ﺃ َﺭﺩﱡ ﻋﻠﻴﻪ ﰲ ﺑﺎﺏ ﺍﻟﻔﺨﺮ‬ ‫ﺍﻟﻄﱢﻴﺐ ﻭﺍﻟﺴﱢﻤﻦ ﺷﻲﺀ ﻭﺇﻥ ﺍﺷﺘﺪﱠ ﳊﻤﻪ ﻭﺇﻥ ﻛﺎﻥ ﻏ ﹺ‬
‫ﺾ ﺳﺒﺎﻉ ﺍﻟﻄﱠﲑ ﺃﻭ ﻋﺪﺍ َﺧ ﹾﻠ ﻔﹶﻪ ﺇﻧﺴﺎﻥﹲ ﻓﻜﺎﻥ ﻳﺮﻳﺪ‬
‫ﻣﻦ ﺭَﺧﺎﻭﺓ ﺍﻟﻠﱠﺤﻢ ﻭﺍﺳﺘﻄﺎﺑﺔ ﺍﻷﻛﻞ ﻭﻋﻠﻰ ﺃﻧﱠﻪ ﻟﻮ ﻛﺎﻥ ﺃﺩﻧﺎﻩ ﻣﻦ ﺑﻌ ﹺ‬
 ‫ﳉﻤَﻊ ﺑﻪ ﺍﳋﺼﺎﻝ ﻛﻠﱠﻬﺎ ﻭﻟﻮ ﻋ ﻠﱢ َﻖ ﰲ‬
‫ﺃ ْﺧﺬﹶﻩ ﺣﺘﱠﻰ ﺇﺫﺍ ﻓﺴﺨﻪ ﺍﻟﺒﻬﺮ ﺍﺭﺗﺪّ ﰲ ﻣﻮﺿﻌﻪ ﻻ ﻳﱪﺣُﻪ ﰒ ﺫﲝﻪ ﻋﻠﻰ ﺍﳌﻜﺎﻥ ﹶ‬
‫ﺠ ٌﺮ ﻟﻴﻠﺘَﻪ ﺑﻌﺪ ﺃ ﹾﻥ ﺫﲝﻪ (‬
‫ﻋﻨﻘﻪ َﺣ َ‬
‫ﳉ َﻤ َﻊ ﺑ ِﻪ ﺍﳋﺼﺎﻝ ﻓﺈﻧّﻪ ﺃ ْﻋ َﻤﻞﹸ ﻓﻴﻪ ﻣﻦ ﺍﻟﺒُﻮﺭَﻕ ﻭﻗﺸﻮ ﹺﺭ ﺍﻟﹺﺒﻄﹼﻴﺦ ﰲ ﺍﻟﻠﺤﻢ ﺍﳌﻔﺼّﻞ ﻭﻫﻮ‬
‫ﺃﻭ ﺃﻭﰿ ﺑﻄﻨَﻪ ﺷﻴﺌﺎﹰ ﻣﻦ ﺣِﻠﹾﺘﻴﺖ ﹶ‬
‫ﺑﻌ ُﺪ ﻏﻴﻮﺭٌ ﳛﻤﻲ ﺩَﺟﺎﺟَﻪ ﻭﻗﺎﻝ ﺍﻟﺮﱠﺍﺟﺰ ‪ :‬ﻳﻐﺎ ُﺭ ﻭﺍﻟﻐَﲑﺓﹸ ﺧُﻠﹾﻖٌ ﰲ ﺍﻟﺬﱠ ﹶﻛ ْﺮ‬

‫ﺤﻤِﻲ َﺷ ْﻮﹶﻟﻪُ َﻣﻌْﻘﻮﻻ‬

‫ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ :‬ﺍﻟﻔﺤﻞ َﻳ ْ‬

‫ﳊﻢ ﺍﻟﺪﺟﺎﺝ‬

‫ﻭﳊﻢ ﺍﻟﺪﱠﺟﺎﺝ ﻓﻮﻕ ﲨﻴﻊ ﺍﻟﻠﱡﺤﻤﺎﻥ ﰲ ﺍﻟﻄﱢﻴﺐ ﻭﺍﻟﺒﻴﺎﺽ ﻭﰲ ﺍﳊﺴﻦ ﻭﺍﳌﻠﻮﻙ ﺗﻘﺪﱢﻣﻪ ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﻔﺮﺍﺥ ﻭﺍﻟﻨﻮﺍﻫﺾ‬
‫ﻭﺍﻟﺒﻂﱢ ﻭﺍﻟﺪﱡﺭﱠﺍﺝ ﻭﻫﻢ ﻟﻠﺪﱡﺭّﺍﺝ ﺁ ﹶﻛﻞﹸ ﻣﻨﻬﻢ ﻟﻠ ﺠﹺﺪﺍﺀ ﺍﻟﺮﱡ ﺿﱠﻊ ﻭﻟﻠﻌُﻨُﻖ ﺍﳊﹸﻤﺮ ﻣﻦ ﺃﻭﻻﺩ ﺍﻟﺼﱠﻔﺎﻳﺎ ‪ .‬ﻭﺍﻟﺪﱠﺟﺎﺝُ ﺃﻛﺜﺮ‬
‫ﺍﻟﻠﱡﺤﻮﻡ ﺗﺼﺮﱡﻓﹰﺎ ﻷﻧﱠﻬﺎ ﺗﻄﻴﺐ ﺷِﻮﺍ ًﺀ ﰒ ﺣﺎﺭﱠﹰﺍ ﻭﺑﺎﺭﺩﹰﺍ ﰒﱠ ﺗﻄﻴﺐ ﰲ ﺍﻟَﺒ ْﺰﻣَﺎ َﻭﺭْﺩ ﰒ ﺗﻄﻴﺐ ﰲ ﺍﳍﺮﺍﺋِﺲ‬

‫ﻭﳛﺪﺙ ﻟﹶﻬﺎ ﺑﻪ ﻧﻔﺤﺔﹲ ﻻ ﺗُﺼﺎﺏ ﻣﻊ ﻏﲑﻫﺎ ﻭﺗَﻄﻴﺐ ﻃﺒﻴﺨﺎﹰ ﻭﺗَﻄﻴﺐ ﻓﹸﺼﻮﺻﻬﺎ ﻭﺇ ﹾﻥ ﻗﻄﱠﻌﺘﻬﺎ ﻣﻊ ﺍﻟﻠﺤﻢ َﺩ ِﺳ َﻢ ﺫﻟﻚ‬
‫ﺍﻟﻠﺤﻢ ﻭﺗﺼﻠﺢ ﻟﻠﺤَﺸﺎﻭﻯ ﻭﻟﻠﻤﻼﻗﺴﻄﻲ ﻭﺗﺼﻠﺢ ﰲ ﺍﻻﺳﻔﺮﺟَﺎﺕ ﻭﲰﻴﻨُﻬﺎ ﻳﻘﺪﱠﻡ ﰲ ﺍﻟﺴﱢﻜﺒﺎﺟﺔ ﻋﻠﻰ ﺍﻟﺒﻂﹼ ﺇﻻﹼ ﺃﻬﻧﺎ‬
‫ﺗُ ﹾﻄ َﻌﻢُ ﺍﹶﳌ ﹾﻔﺼُﻮ َﺩ ﻭﻟﻴﺲ ﺫﻟﻚ ﻟﻠﺒﻂ ‪.‬‬
‫ﻟﻔﻆ ‪ :‬ﺍﻟﺪﺟﺎﺝ ﻗﺎﻝ ‪ :‬ﻭﺍﻟﺪﱢﻳَﻜﺔ َﺩﺟَﺎﺝ ﺇﺫﺍ ﺫﻛﺮﺕ ﰲ ﲨﻠﺔ ﺍﳉﻨﺲ ﻭﻫﺬﺍ ﺍﻟﺒﺎﺏ ﳑﺎ ﺗﻐﻠﱠﺐ ﻓﻴﻪ ﺍﻹﻧﺎﺙ ﻋﻠﻰ ﺍﻟﺬﱡﻛﻮﺭﺓ‬
‫ﻚ ﻧﻔﺴﻪ َﺩﺟَﺎﺟﺔ ﺇﻻﱠ ﺃﻧﱠﻬﻢ ﺃﺭﺍﺩﻭﺍ ﺇﹺﺑﺎﻧَﺘﻪ ﺑﺄﻧﱠﻪ ﺫﻛﺮٌ ﻓﻘﺎﻟﻮﺍ ‪ :‬ﺩﻳﻚ ﻛﻤﺎ ﻳﺴﻤﱡﻮﻥ ﺍﻟﺬﱠﻛﺮ‬
‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ ‪ :‬ﻻ ﻭﻟﻜﻦﱠ ﺍﻟﺪﱢﻳ َ‬
‫ﻭﺍﻷﻧﺜﻰ ﻓﺮﺳﹰﺎ ﺑﻼ ﻫﺎﺀ ﻓﺈﺫﺍ ﺃﺭﺍﺩﻭﺍ ﺃﻥ ﻳُﺜﺒﺘﻮﺍ ﺇﻧﺎﺛﻬﺎ ﻗﺎﻟﻮﺍ ِﺣ ﺠْﺮ ﻭﺇﻥ ﻛﺎﻧﺖ ِﺣ ﺠْﺮﹰﺍ ﻓﻬﻲ ﻓﺮﺱ ﻭﻗﺎﻝ ﺍﻷﺧﻄﻞ ‪) :‬‬
‫ﺖ َﻭﻗﹾﻔﺔﹸ ﺍﻟﺴﱠﺎﺭﹺﻱ (‬
‫ﺝ ﻭﺣﺎﻧ ْ‬
‫ﺡ ﺍﻟﺪﱠﺟَﺎ ُ‬
‫ﺡ ﺍﻟﺸﱠﻤُﻮ ﹶﻝ ﻭﻗ ْﺪ ** ﺻﺎ َ‬
‫ﻧﺎﺯﻋْﺘﻪ ﰲ ﺍﻟﺪﱡﺟَﻰ ﺍﻟﺮﱠﺍ َ‬

‫ﺝ ( ﻭﺫﻟﻚ‬
‫ﻚ ﻋﻦ ﺫﺅﺍﹺﺑ ِﺔ ﺯﻳ ٍﺪ ** ﻛﺎ ﹶﻥ ﻣَﺎ ﻛﺎ ﹶﻥ ﻻ ﺗﻄﹶﺎ ُﻩ ﺍﻟﺪﱠﺟَﺎ ُ‬
‫ﻭﻗﺪ ﺑﻴﱠﻦ ﺫﻟﻚ ﺍﻟﻘﺮﺷﻲﱡ ﺣﻴﺚ ﻳﻘﻮﻝ ‪ ) :‬ﺍﻃﺮُﺩﻭﺍ ﺍﻟﺪﱢﻳ َ‬
‫ﻒ ﺑﻦ ﻋﻤﺮ ﻓﺠﺎﺀ ﺩﻳﻚٌ ﻓﻮﻃﺊ ﺷ ْﻌﺮَﻩ ﻭﻧﻘﹶﺮﻩ ﰲ ﳊﻤﻪ ﻟﻴﺄﻛﻠﻪ ‪.‬‬
‫ﺱ ﺯﻳ ِﺪ ﺑﻦ ﻋﻠﻲ ﰲ ﺩﺍﺭ ﻳﻮﺳ َ‬
‫ﺃﻧّﻪ ﻛﺎﻥ ﺭﺃﻯ ﺭﺃ َ‬

‫ﺣﻮﺍﺭ ﰲ ﺻﻴﺎﺡ ﺍﻟﺪﻳﻜﺔ‬

‫ﻗﺎﻟﻮﺍ ‪ :‬ﻗﺪ ﺃﺧﻄﺄ ﻣَﻦ ﺯﻋﻢ ﺃﻥﹼ ﺍﻟﺪﱢﻳﻜﺔ ﺇﻧﱠﻤﺎ ﺗﺘﺠﺎﻭﺏ ﺑﻞ ﺇﻧﱠﻤﺎ ﺫﻟﻚ ﻣﻨﻬﺎ ﺷﻲﺀٌ ﻳﺘﻮﺍﻓﻖ ﰲ ﻭﻗﺖ ﻭﻟﻴﺲ ﺫﻟﻚ ﺑﺘ ﺠﺎﻭُ ﹴ‬
‫ﺏ‬
‫ﺖ ﻟﻪ ﻭﺇﻧﱠﻤﺎ ﻫﻮ ﺻﺎﻣﺖٌ ﺳﺎﻛﺖ ﻣﺎ ﱂ ﳛﺲﱠ ﺑﺸﻲﺀ ﻳﻔﺰَﻉ ﻣﻨﻪ ﻓﺈﺫﺍ ﺃﺣﺲﱠ ﺑﻪ ﻧَﺒﺢ‬
‫ﺐ ﻻ ﻭﻗ َ‬ ‫ﻛﻨﺒﺎﺡ ﺍﻟﻜﻼﺏ ﻷﻥﹼ ﺍﻟﻜﻠ َ‬
‫ﺏﰒ‬
‫ﺐ ﺁﺧﺮ ﺃﺟَﺎ َ‬
‫ﻭﺇﺫﺍ ﲰﻊ ﻧُﺒﺎﺡ ﻛﻠ ﹴ‬

‫ﺐ ﺍﻷﻭﱠ ﹸﻝ ﻭﺗﺒﻴﱠﻦ ﺃﻧّﻪ ﺍﺠﻤﻟﺎﻭﹺﺏ ﲨﻴﻊ ﺍﻟﻜﻼﺏ ﻭﺍﻟﺪﱢﻳﻚ ﻟﻴﺲ ﺇﺫﹰﺍ ﻣﻦ ﺃﺟْﻞ ﺃﻧّﻪ ﺃ ﻧﻜﺮ‬
‫ﻚ ﺁﺧ ُﺮ ﰒﱠ ﺃﺟﺎﻬﺑﻤﺎ ﺍﻟﻜﻠ ُ‬
‫ﺏ ﺫﻟ َ‬
‫ﺃﺟﺎ َ‬
‫ﺖ ﻣﻦ ﺍﻟﻠﱠﻴﻞ ﻫﻴّ ﺠَﻪ ﻓﹶﻌ َﺪﺩُ‬
‫ﺷﻴﺌﺎﹰ ﺍﺳﺘﺠﺎﺏ ﺃﻭ ﲰﻊ ﺻﻮﺗﹰﺎ ﺻﻘﻊ ﻭﺇﻧﱠﻤﺎ ﻳﺼﻘﻊ ﻟﺸﻲ ِﺀ ﰲ ﻃﺒﻌﻪ ﺇﺫﺍ ﻗﺎﺑﻞ ﺫﻟﻚ ﺍﻟﻮﻗ َ‬
‫ﺏ ﻓﻴﻪ ﺍﻟﺪﱢﻳﻜﺔ ﻛﻌ َﺪ ِﺩ ﺃﺻﻮﺍِﺗ ِﻪ ﰲ ﺍﻟﻘﺮﻳ ِﺔ ﻭﻟﻴﺲ ﰲ ﺍﻟﻘﺮَﻳ ِﺔ ﺩﻳﻚٌ ﻏﲑﻩ ﻭﺫﻟﻚ‬
‫ﺖ ﺍﻟﺬﻱ ُﻳ ﹶﻈﻦﱡ ﺃﻧّﻪ ﺗﺘﺠﺎﻭ ُ‬
‫ﺃﺻﻮﺍِﺗ ِﻪ ﰲ ﺍﻟﻮﻗ ِ‬
‫ﺖ ﺑﻌﻴﻨﻪ ﺷﺎﺋﻌﺔﹲ ﻓﻴﻬﺎ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻭﻟﻴﺲ ﻛﺬﻟﻚ ﺍﻟﻜﻼﺏ ﻗﺪ ﺗﻨﺒﺢ‬ ‫ﻫﻮ ﰲ ﺍﳌﻮﺍﻗﻴﺖ ﻭﺍﻟﻌﻠﱠ ﺔﹸ ﺍﻟﱵ ﳍﺎ ﻳﺼﻘﹶﻊ ﰲ ﻭﻗ ِ‬
‫ﺍﻟﻜﻼﺏ ﰲ ﺍﳋﹸ َﺮﻳْﺒﺔ ﻭﻛﻼﺏٌ ﰲ ﺑﲏ ﺳﻌﺪ ﻏﲑ ﻧﺎﲝﺔ ﻭﻟﻴﺲ ﳚﻮﺯ ﺃﻥ ﺗﻜﻮﻥ ِﺩﻳَﻜﺔ ﺍﳌﻬﺎﻟﺒﺔ ﺗﺼﻘﻊ ﻭﺩﻳﻜﺔ ﺍﳌﺴﺎﻣِﻌﺔ‬
 ‫ﺳﺎﻛﺘﺔ ﻓﺈ ﹾﻥ ﺃﺭﺍﺩ ﻣﺮﻳﺪٌ ﺑﻘﻮﻟﻪ ﺇﻥﹼ ﺍﻟﺪﱢﻳﻜﺔ ﺗﺘﺠﺎﻭﺏ ﻭﻋﻠﻰ ﻣﺜﻞ ﻗﻮﻝ ﺍﻟﻌﺮﺏ ‪ :‬ﻫﺬﻩ ﺍﳉﺒﺎﻝ ﺗﺘﻨﺎﻇﹶﺮ ﺇﺫﺍ ﻛﺎﻥ ﺑﻌﻀُﻬﺎ‬
‫ﺾ ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﳉﺒ ﹸﻞ ﻣﻦ ﺻﺎﺣﺒﻪ ﺑﺎﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻟﻮ ﻛﺎﻥ ﺇﻧﺴﺎﻥﹲ ﺭﺁﻩ ﺟَﺎﺯ ﺫﻟﻚ ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﳌﺜﺎﻝ ﻗﺎﻝ ﺍﻟﻨﱯﱡ‬ ‫ﻗﹸﺒﺎﻟﺔ ﺑﻌ ﹴ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﻧﺎ ﹺﺭ ﺍﳌﺸﺮﻛﲔ ﻣﺎ ﻗﺎﻝ ﺣﻴﺚ ﻗﺎﻝ ‪ :‬ﻻ َﺗَﺘﺮَﺍﺀَﻯ ﻧﺎﺭَﺍﳘﺎ ﻭﻣﻊ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬

‫ﻀﻴّ ﺢُ ( ﻭﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ‪:‬‬

‫ﺐ ﺍﳌ َ‬
‫ﺐ ﺍﻟﻘﹶﻠﻴ ﹺ‬
‫ﺚ َﻳﺮَﻯ ﻫَﻀ َ‬
‫ﻻ ﺗﺘﺮﺍﺀَﻯ ﻗﺒﻮﺭﳘﺎ ) َﺳ ﹺﻞ ﺍﻟﺪﱠﺍﺭ ﻣﻦ ﺟﻨْﺒَﻲ ِﺣﱪﱟ ﻓﹶﻮﺍﻫﺐﹴ ** ﻭﺣﻴ ﹸ‬
‫ﺨ ﹾﺬ ﻋﻦ ﻳﺴﺎﺭﹺﻙ ﺃﻭ ﻋﻦ ﳝﻴﻨﻚ ﻭﻗﺎﻝ ﺍﻟﺮﱠﺍﺟﺰ ‪ :‬ﻭﻛﻤﺎ ﻳﺮﻯ‬
‫ﺚ ﻳﻨﻈﹸﺮ ﺇﻟﻴﻚ ﺍﳉﺒُﻞ ﻓ ُ‬
‫ﺖ ﲟﻜﺎﻥ ﻛﺬﺍ ﻭﻛﺬﺍ ﺣﻴ ﹸ‬
‫ﺇﺫﺍ ﻛﺎﻧ َ‬
‫َﺷﻴْﺦ ﺍﳉﺒﺎ ﹺﻝ ﹶﺛﺒﹺﲑﺍ ﻭﺷﻴﺦ ﺍﳉﺒﺎﻝ ﻋﻨﺪﻩ ﺃﺑﻮ ﻗﺒﻴﺲ ﻭﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻋﻠﻰ ﺁﻟﻪ ﺍﻷﺧﻴﺎﺭ ‪ :‬ﺃﻧﺎ ﺑﺮﻱﺀٌ‬
‫ﻣﻦ ﻛﻞﱢ ﻣﺴﻠ ﹴﻢ ﻣﻊ ﻛﻞﱢ ﻣﺸﺮﻙ ﻗﻴﻞ ‪ :‬ﻭِﻟ َﻢ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﹼﻪ ﻗﺎﻝ ‪ :‬ﻻ ﺗﺘﺮﺍﺀَﻯ ﻧﺎﺭﺍﻫُﻤﺎ‬

‫ﻭﻗﺎﻝ ﺍﻟﻜﺴﺎِﺋﻲّ ‪ :‬ﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ‪ :‬ﺩﺍﺭﻱ ﺗﻨﻈﹸﺮ ﺇﱃ ﺩﺍﺭ ﻓﻼﻥ ﻭﺩﻭﺭﻧﺎ ﺗﺘﻨﺎﻇﺮ ﻭﻗﺎﻝ ﺍﻟﻠﹼﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ‪ :‬ﻭَﺗَﺮَﺍﻫُﻢْ‬
‫ﻚ َﻭ َﻫ ْﻢ ﻻ ﻳُﺒﺼِﺮُﻭ ﹶﻥ ﻭﺇﻧﱠﻤﺎ ﻗﺎﻝ ﺍﻟﻘﻮﻡ ﰲ ﲡﺎﻭُﺏ ﺍﻟﺪﱢﻳﻜﺔ ﺑﺒﻴﺖِ ﺷﻌ ﹴﺮ ﲰﻌﻮﻩ ﻟﻠﻄﱢ ﹺﺮﻣﱠﺎﺡ ﺟﻬﻠﻮﺍ ﻣﻌﻨﺎﻩ ﻭﻫﻮ ‪:‬‬
‫َﻳ ْﻨ ﹸﻈﺮُﻭ ﹶﻥ ﺇﹶﻟ ْﻴ َ‬
‫) ﻓﻴﺎ ﺻﺒﺢ ﻛﻤﺶ ﻏﱪ ﺍﻟﻠﻴﻞ ﻣﺼﻌﺪﺍ ** ﺑﺒﻢ ﻭﻧﺒﻪ ﺍﻟﻌﻔﺎﺀ ﺍﳌﻮﺷﺢ ( ) ﺇﺫﺍ ﺻﺎﺡ ﱂ ﳜﺬﻝ ﻭﺟﺎﻭﺏ ﺻﻮﺗﻪ ** ﲪﺎﺵ‬
‫ﺍﻟﺸﻮﻯ ﻳﺼﺪﺣﻦ ﻣﻦ ﻛﻞ ﺻﺪﺍﺡ ( ﻭﻛﺬﻟﻚ ﻏﻠﻄﻮﺍ ﰲ ﻗﻮﻝ ﻋﺒﺪﺓ ﺑﻦ ﺍﻟﻄﺒﻴﺐ ‪ ) :‬ﺇﺫﺍ ﺻﻔﻖ ﺍﻟﺪﻳﻚ ﻳﺪﻋﻮ ﺑﻌﺾ‬
‫ﰲ ﺫﻟﻚ ﻣﻨﻬﺎ ﻣﻌﹰﺎ ﻓﺠﻌﻠﻬﺎ ﺩﻋﺎﺀ ﻭﲡﺎﻭﺑﺎ ﻋﻠﻰ ﻣﺎ ﻓﺴﺮﻧﺎﻩ ‪.‬‬
‫ﺃﺳﺮﺗﻪ ** ﺇﱃ ﺍﻟﺼﺒﺎﺡ ﻭﻫﻢ ﻗﻮﻡ ﻣﻌﺎﺯﻳﻞ ( ﻭﺇﻧّﻤﺎ ﺃﺭﺍ َﺩ ﺗَﻮﺍ ﹶ‬

‫ﺏ ﺑﻪ ﺍﳌﺜ ﹸﻞ ﰲ ﺍﳉﻬﻞ ﻳﻘﻮ ُﻡ ﰲ ﺍﻟﺼﱠﺒﺎﺡ ﻭﰲ ﺳﺎﻋﺎﺕ ﺍﻟﻠﹼﻴﻞ ﻣﻘﺎ َﻡ‬ ‫ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ‪ :‬ﻟﻮﻻ ﺃﻧّﺎ ﻭﺟﺪﻧﺎ ﺍﳊﻤﺎﺭ ﺍﳌﻀﺮﻭ َ‬
‫ﲑ ﻣَﺮْﺩُﻭﺩ ﻭﻟﻮ ﺃﻥﱠ ﻣﺘﻔﻘﱢﺪﹰﺍ ﻳﺘﻔﻘﱠﺪ ﺫﻟﻚ ﻣﻦ ﺍﳊﻤﺎﺭ ﻟﻮﺟﺪَﻩ ﻣﻨﻈﻮﻣ ﹰﺎ ﻳﺘﺒﻊ ﺑﻌﻀُﻪ‬
‫ﺍﻟﺪّﻳﻜﺔ ﻟﻘﺪ ﻛﺎﻥ ﺫﻟﻚ ﻗﻮ ﹰﻻ ﻭﻣﺬﹾﻫﺒﹰﺎ ﻏ َ‬
‫ﺑﻌﻀﹰﺎ ﻋﻠﻰ ﻋﺪﺩ ﻣﻌﻠﻮﻡ ﻭﻟﻮ َﺟ َﺪ ﺫﻟﻚ ﻣﻘﺴﻮﻣﹰﺎ ﻋﻠﻰ ﺳﺎﻋﺎﺕ ﺍﻟﻠﻴﻞ ﻭﻟﻜﺎﻥ ﻟﻘﺎﺋ ﹴﻞ ﺃﻥ ﻳﻘﻮﻝ ﰲ ﻬﻧﻴﻖ ﺍﳊﻤﺎﺭ ﰲ ﺫﻟﻚ‬
‫ﺏ ﺇﻧﱠﻤﺎ ﺫﻟﻚ ﺷﻲﺀ ﻳﺘﻮﺍﰱ ﻣﻌﹰﺎ ﻻﺳﺘﻮﺍﺀ ﺍﻟﻌﻠﺔ ﻭﱂ ﺗﻜﻦ ﻟﻠﺪﱢﻳﻚ ﺍﳌﻮﺻﻮﻑِ ﺑﺄﻧّﻪ ﻓﻮﻕ‬
‫ﺍﻟﻮﻗﺖ ‪ :‬ﻟﻴﺲ ﻋﻠﻰ ﲡﺎﻭ ﹴ‬
‫ﻒ ﺃﲪ ُﺪ ﺑﻦ‬
‫ﺍ َﻷﺳْﻄﺮﻻﺏ ﻓﻀﻴﻠﺔﹲ ﻟﻴﺴﺖ ﻟﻠﺤﻤﺎﺭ ﻭﻋﻠﻰ ﺃﻥﹼ ﺍﳊﻤﺎﺭ ﺃﺑﻌ ُﺪ ﺻﻮﺗﹰﺎ ﻭﻗﺪ ﺑﻠﻎ ﻣﻦ ﺷﺪﱠﺓ ﺻﻮﺗِﻪ ﻣﺎ ﺇﻥ ﺣﹶﻠ َ‬
‫ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ‪ :‬ﺇﻥﹼ ﺍﳊﻤﺎﺭ ﻣﺎ ﻳﻨﺎﻡ ﻗﻴﻞ ﻟﻪ ‪ :‬ﻭﻣﺎ ﺫﺍﻙ ﻗﺎﻝ ‪َ :‬ﻷﻧﱢﻲ ﺃﺟ ُﺪ ﺻﻴﺎﺣَﻪ ﻟﻴﺲ ﺑﺼﻴﺎﺡ ﺷﻲ ٍﺀ ﺍﻧﺘﺒﻪ ﺗﻠﻚ ﺍﻟﺴﺎﻋﺔ‬
‫ﺡ ﻣﻦ ﻳﺮﻳﺪ ﺃﻥ ﻳﻨﺎﻡ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﺻﻴﺎﺣﻪ ﻫﺬﺍ ﻭﺍﳊﻤﺎ ُﺭ ﻫﻮ ﺍﻟﺬﻱ ﺿَﺮﺏ ﺑﻪ ﺍﻟﻘﺮﺁ ﹸﻥ ﺍﳌﺜ ﹶﻞ ﰲ ﺑُﻌﺪ ﺍﻟﺼﻮﺕ‬ ‫ﻭﻻ ﻫﻮ ﺻﻴﺎ ُ‬
‫ﺤ ِﻤﻞﹸ ﹶﺃ ْﺳﻔﹶﺎﺭﹰﺍ ﻓﻠﻮ ﻛﺎﻥ ﺷﻲﺀٌ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﺃﺟﻬ ﹶﻞ ﲟﺎ ﰲ ﺑﻄﻮﻥ‬
‫ﳊﻤَﺎ ﹺﺭ َﻳ ْ‬
‫ﻭ ﺿَﺮﺏ ﺑﻪ ﺍﳌﺜ ﹶﻞ ﰲ ﺍﳉﻬْﻞ ﻓﻘﺎﻝ ‪ :‬ﹶﻛ َﻤﹶﺜ ﹺﻞ ﺍ ِ‬
‫ﺍﻷﺳﻔﺎﺭ ﻣِﻦ ﺍﳊﻤﺎﺭ ﻟﻀَﺮﺏ ﺍﻟﻠﹼﻪ ﺍﳌﺜ ﹶﻞ ﺑﻪ ﺩﻭﻧَﻪ ﻋﺸﺮﺓ ﺃﻣﺜﺎﻝ ﰲ ﺷﺄﻥ ﺍﳊﻤﺎﺭ ﻭﻋﻠﻰ ﺃﻥﹼ ﻓﻴﻪ ﻣﻦ ﺍﳋﺼﺎﻝ ﻣﺎ ﻟﻴﺲ ﰲ‬
‫ﺏ ﻭﺿﻌﺘﻪ ﻣﻦ ﺍﻷﻣﺜﺎﻝ ﺍﻟﱵ ﻫﻲ ﻟﻪ ﰲ ﻋﺸﺮﺓ ﺃﻣﺎﻛﻦ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪:‬‬ ‫ﺍﻟﺪﻳﻚ ﻭﺫﻟﻚ ﺃﻥﹼ ﺍﻟﻌﺮ َ‬

‫ﻼ ﻭﻗﺎﻝ ﺍﻟﻌﺮﺏ ‪ :‬ﺃ ْﻧ ﹶﻜ ﺢُ ﻣﻦ ﺍﻟﻔﹶﺮَﺃ ﻭﺍﻟ ﹶﻔ َﺮﺃﹸ ﻣﻬﻤﻮﺯ ﻣﻔﺘﻮﺣﺔ ﺍﻟﻔﺎﺀ ﳎﻤﻮ ُﻋ ُﻪ‬‫ﻑ ﺍﻟﻔﹶﺮَﺍ ﻭﻛﻔﺎﻙ ﹺﺑ ِﻪ ﻣﺜ ﹰ‬ ‫ﻛ ﱡﻞ ﺍﻟﺼﱠ ْﻴ ِﺪ ﰲ ﺟ ْﻮ ِ‬
‫ﺽ ﺗَﺒُﻮﺭُﻫﺎ ( ﻭﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ‪ :‬ﺍﻟ َﻌ ْﻴﺮُ‬
‫ﺏ ﻛﺂﺫﺍ ِﻥ ﺍﻟ ِﻔﺮَﺍ ِﺀ ﹸﻓﻀُﻮﻟﹸﻪ ** ﻭ ﹶﻃ ْﻌ ﹴﻦ ﻛﺈﻳﺰﺍﻍ ﺍﳌ ﺨَﺎ ﹺ‬
‫ﻀ ْﺮ ﹴ‬
‫ﻓِﺮَﺍﺀٌ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﹺﺑ َ‬
‫ﻚ ﺍﻷﻋﻴﺎﺭ ﻭﻗﺎﻟﻮﺍ ‪:‬‬ ‫ﺶ ﺇﺫﺍ ﻓﺎَﺗ ْﺘ َ‬
‫ﺤ َ‬‫ﺃﻭْﻗﻰ ِﻟ َﺪﻣِﻪ ﻭﻗﻮﳍﻢ ‪َ :‬ﻣ ْﻦ َﻳﻨﹺﻚ ﺍﻟ َﻌﻴْﺮ َﻳﻨﹺﻚ ﻧﻴﱠﺎﻛﹰﺎ ﻭﻗﺎﻟﻮﺍ ‪ :‬ﺍﳉ ْ‬

‫ﲔ ﻋﺎﻣ ﹰﺎ ﻭﻗﺎﻟﻮﺍ ‪ :‬ﺇﻥ ﺫﹶﻫَﺐ ﻋ ﲑٌ ﻓﹶﻌﻴْ ﺮٌ ﰲ‬ ‫ﺃﺻَﺒﺮُ ﻣﻦ ﻋَﲑ ﺃﰊ ﺳﻴﱠﺎﺭﺓ ﻷﻧﱠﻪ ﻛﺎﻥ ﺩﻓ َﻊ ﺑﺄ ْﻫ ﹺﻞ ﺍﳌﻮﺳﻢ ﻋﻠﻰ ﺫﻟﻚ ﺍﳊﻤﺎﺭ ﺃﺭﺑﻌ َ‬
‫ﻀﺮﹺﻁ ﻭﺍﳌِﻜﻮﺍ ﹸﺓ ﰲ ﺍﻟﻨﱠﺎﺭ ﻭﻗﺎﻟﻮﺍ ‪:‬‬‫ﺍﻟﺮﱢﺑﺎﻁ ﻭﻗﺎﻟﻮﺍ ﰲ ﺍﳌﺪﻳﺢ ﻟﺼﺎﺣﺐ ﺍﻟﺮﺃﻱ ‪ُ :‬ﺟﺤَﻴﺶ َﻭ ْﺣﺪِﻩ ﻭ ﻋُﻴَﲑ ﻭﺣﺪﻩ ﻭ ﺍﻟ َﻌ ْﻴﺮُ َﻳ ْ‬
 ‫ﲪَﺎﺭٌ ﳛﻤﻞ ﺃﺳﻔﺎﺭﹰﺍ ﻭ ﺃﺿ ﱡﻞ ﻣﻦ ﲪﺎ ﹺﺭ ﺃﻫﻠﻪ ﻭ (‬
‫ﺃﺧﺰﻯ ﺍﻟﻠﹼﻪ ﺍﳊِﻤﺎ َﺭ ﻣﺎ ﹰﻻ ﻻ ُﻳ َﺰﻛﱠﻰ ﻭﻻ ﻳ ﹶﺬﻛﹼﻰ ﻭ ﻗﺪ ﺣِﻴ ﹶﻞ ﺑﲔ ﺍﻟ َﻌﻴْﺮ ﻭﺍﻟﻨﱠﺰَﻭﺍﻥ‬

‫ﻓﺎﻟﺬﻱ ﻣُﺪﺡ ﺑﻪ ﺃﻛﺜﺮ ﻓﻘﺪ ﻭﺟﺪﻧﺎ ﺍﳊﻤﺎﺭ ﺃﺑﻌ َﺪ ﺻﻮﺗﹰﺎ ﻭﻭﺟﺪﻧﺎﻩ ﻳﻌﺮﻑ ﻣﻦ ﺃﻭﻗﺎﺕ ﺍﻟﻠﻴﻞ ﻭﳝﻴﱢﺰ ﻋﺪﺩﹰﺍ ﻣﻌﻠﻮﻣ ﹰﺎ ﺇﱃ‬
‫ﺍﻟﺼﺒﺢ ﺇﻻﹼ ﺃﻥﹼ ﻟﻪ ﰲ ﺍﻷﺳﺤﺎﺭ ﻓﻀﻴﻠﺔ ﻭﺍﳊﻤﺎﺭٌ ﺃﺟﻬ ﹸﻞ ﺍﳋﻠﻖ ﻓﻠﻴﺲ ﻳﻨﺒﻐﻲ ﻟﻠﺪﱢﻳﻚ ﺃﻥ ﻳُﻘﻀَﻰ ﻟﻪ ﺑﺎﳌﻌﺮﻓﺔ ﻭﺍﳊﻤﺎﺭ ﻗﺪ‬
‫ﺳﺎﻭﺍﻩ ﰲ ﻳَﺴِﲑ ﻋﻠﻤﻪ ﰒ ﺑﺎَﻳﻨَﻪ ﺃﻥﹼ ﺍﳊﻤﺎﺭ ﺃﺣﺴ ُﻦ ﻫﺪﺍﻳﺔ ﻭﺍﻟﺪﱢﻳﻚ ﺇﻥ ﺳﻘﻂ ﻋﻠﻰ ﺣﺎﺋﻂ ﺟَﺎﺭﹺﻩ ﱂ ﻳُﺤﺴﻦ ﺃﻥ ﻳﻬﺘﺪﻱ ﺇﱃ‬
‫ﺩﺍﺭﻩ ﻭﺇﻥ ﺧﺮﺝ ﻣِﻦ ﺑﺎﺏ ﺍﻟﺪﺍﺭ ﺿﻞﱠ ﻭﺿﻼﻟﹸﻪ ﻣﻦ ﺃﺳﻔﻞ ﻛﻀﻼﻟِﻪ ﻣﻦ ﻓﹶﻮﻕ ‪.‬‬

‫ﻣﺎ ﺭﻭﻯ ﺻﺎﺣﺐ ﺍﻟﺪﻳﻚ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﰲ ﺍﻟﺪﻳﻚ‬

‫ﺥ ﺩﻳﻚٌ ﻋﻨ َﺪ‬
‫ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﺪﻳﻚ ‪ :‬ﺣﺪﱠﺛﻮﻧﺎ ﻋﻦ ﺻﺎﱀ ﺑﻦ ﻛﻴﺴﺎﻥ ﻋﻦ ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺍﺑﻦ ﻋﺘﺒﺔ ﻗﺎﻝ ‪ :‬ﺻﺮ َ‬
‫ﺾ ﺃﺻﺤﺎﺑﻪ ﻓﻘﺎﻝ ‪ :‬ﻻ ﺗَﺴﺒﱠ ُﻪ ﻓﺈﻧﱠﻪ ﻳﺪﻋُﻮ ﺇﱃ ﺍﻟﺼﻼﺓ ﻭﻋﻦ ﺍﺑﻦ ﺍﳌﺎ ﹺﺟﺸُﻮ ِﻥ ﻋﻦ‬
‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺴﺒﱠﻪ ﺑﻌ ُ‬
‫ﺻﺎﱀ ﺑﻦ ﻛﻴﺴﺎﻥ ﻋﻦ ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﺘﺒﺔ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﺧﺎﻟﺪ ﺍﳉﹸﻬﲏ ‪ :‬ﺃﻥﹼ ﺭَﺳﻮ ﹶﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ َﻧﻬَﻰ ﻋﻦ ﺳﺐﱢ ﺍﻟﺪﻳﻚ ﻭﻗﺎﻝ ‪ :‬ﺇﻧّﻪ ﻳﺆﺫﱢﻥ ﻟﻠﺼﱠ ﻼﹶﺓ ‪.‬‬

‫ﺍﳊﺴﻦ ﺑﻦ ﻋﻤﺎﺭﺓ ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﻣﺮﱠﺓ ﻭﻋﻦ ﺳﺎﱂ ﺑﻦ ﺃﰊ ﺍﳉﻌﺪ ﻳﺮﻓﻌﻪ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ‪ :‬ﺇﻥﱠ ﳑﺎ‬
‫ﺖ ﺍﻟﻌﺮﺵ ﻭﺑَﺮَﺍﺛِﻨُﻪُ ﰲ ﺍﻷﺭﺽ ﺍﻟﺴﱡﻔﻠﻰ ﻭﺟَﻨﺎﺣﺎﻩ ﰲ ﺍﳍﻮﺍ ِﺀ ﻓﺈﺫﺍ ﺫﻫﺐ ﺛﹸﻠﺜﺎ ﺍﻟﻠﻴﻞ ﻭﺑﻘﻲ‬
‫ﺧﻠﻖ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﹶﻟﺪِﻳﻜﹰﺎ ﻋُ ْﺮﻓﹸﻪ ﲢ َ‬
‫ﲑ‬
‫ﻚ ﹶﻟﻪُ ﻓﻌﻨﺪ ﺫﻟﻚ ﺗﻀﺮﹺﺏ ﺍﻟﻄﱠ ُ‬
‫ﻱ ﹶﺃﻧﱠﻪُ ﹶﻻ َﺷﺮﹺﻳ َ‬
‫ﻚ ﺍﻟﻘﹸﺪﱡﻭﺱ ُﺳﺒﱡﻮﺡ ﹶﻗﺪﱡﻭﺱ ﺃ ْ‬
‫ﺏ ﲜﻨﺎﺣﻪ ﰒ ﻗﺎﻝ ‪ :‬ﺳﺒﱢﺤﻮﺍ ﺍﳌِﻠ َ‬
‫ﺛﹸﻠﺜﹸﻪ ﺿﺮ َ‬
‫ﺖ ﺍﻟﻌﺮﺵ ﻭﺑﺮﺍﺛﻨﻪُ ﰲ ﺃﺳﻔﻞ ﺍﻷﺭَﺿﲔ‬‫ﺢ ﺍﻟﺪﱢﻳَﻜﺔ ﻭﺃﺑﻮ ﺍﻟﻌﻼﺀ ﻋﻦ ﻛﹶﻌﺐ ‪ :‬ﺇﻥﱠ ِﻟﻠﱠ ِﻪ َﺗﻌَﺎﻟﹶﻰ ﺩِﻳﻜﹰﺎ ﻋُﻨ ﹸﻘ ُﻪ ﹾﲢ َ‬ ‫ﺑﺄﺟﻨﺤﺘﻬﺎ ﻭﺗﺼﻴ ُ‬
‫ﺲ ﺷﻲ ٍﺀ ﻭﺭﻭﻱ‬
‫ﻚ ﺍﻟﻘﹸﺪﱡﻭﺱ ﺍﳌﻠِﻚ ﺍﻟﺮﱠﲪﻦ ﻻ ﺇﻟﻪ ﻏﲑﻩ ﻗﺎﻝ ‪ :‬ﻭﺍﻟﺪﱢﻳَﻜﺔ ﺃﻛﻴ ُ‬ ‫ﻓﺈﺫﺍ ﺻﺎﺣﺖ ﺍﻟﺪﻳﻜ ﹸﺔ ﻳﻘﻮﻝ ‪ :‬ﺳﺒﺤﺎ ﹶﻥ ﺍﳌِﻠ ِ‬
‫ﺾ ﺻﺪﻳﻘﻲ ﻭﻋﺪﻭﱡ ﻋﺪﻭﱢ ﺍﻟﻠﹼﻪ ﳛﺮﺱ ﺩﺍ َﺭ ﺻﺎ ِﺣﹺﺒ ِﻪ ﻭﺳﺒ َﻊ‬
‫ﻚ ﺍﻷﺑﻴ َ‬
‫ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ ‪ :‬ﺇﻥﱠ ﺍﻟﺪﱢ ﻳ َ‬
‫ﺩُﻭﺭ ﻭﻛﺎﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺒﻴﱢﺘﻪ ﻣﻌﻪ ﰲ ﺍﻟﺒﻴﺖ ‪ .‬ﻭﺭُﻭﻱ ﺃﻥﹼ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻛﺎﻧﻮﺍ ﻳﺴﺎﻓﺮﻭﻥ ﺑﺎﻟﺪﱢﻳﻜﺔ ‪.‬‬

‫ﺫﺑﺢ ﺍﻟﺪﻳﻚ ﺍﻷﻓﺮﻕ‬

‫ﺏ ﺍﻟﺘﱠﺠﺮﹺﺑﺔِ ﺃﻧﱠﻪ ﻛﺜﲑﹰﺍ ﻣﺎ ﻳَﺮﻭﻥ ﺍﻟﺮﱠﺟﻞ ﺇﺫﺍ ﺫﺑﺢ ﺍﻟﺪﱢﻳﻚ ﺍﻷﺑﻴ َ‬

‫ﺾ ﺍﻷﻓﺮﻕ ﺃﻧّﻪ ﻻ ﻳﺰﺍﻝ ُﻳ ْﻨﻜﹶﺐ ﰲ ﺃﻫﻠﻪ‬ ‫ﻭﺯﻋﻢ ﺃﺻﺤﺎ ُ‬
‫ﻭﻣﺎﻟﻪ ‪.‬‬

‫ﻛﻴﻒ ﺗﻌﺮﻑ ﺍﻟﺪﻳﻚ ﻣﻦ ﺍﻟﺪﺟﺎﺟﺔ‬

‫ﺇﺫﺍ ﻛﺎﻥ ﺻﻐﲑﺍ‬

 ‫ﺝ ﻣﻦ ﺍﻟﺒﻴﻀﺔ ﻓﻘﺎﻟﻮﺍ ‪:‬‬
‫ً ( ﻭﳑﱠﺎ ﰲ ﺍﶈﺎﺟﺎﺓ ﺃﻥ ﻳﻘﺎﻝ ‪ :‬ﻛﻴﻒ ﺗﻌﺮﻑ ﺍﻟﺪﱢﻳﻚ ﻣﻦ ﺍﻟﺪﺟﺎﺟﺔ ﺇﺫﺍ ﻛﺎﻥ ﺻﻐﲑﹰﺍ ﺣﲔ ﳜﺮ ُ‬
‫ﻳﻌﻠﹼﻖ ﲟﻨﻘﺎﺭﻩ ﻓﺈ ﹾﻥ ﲢﺮﱠ َﻙ ﻓﻬﻮ ﺩﻳﻚ ﻭﺇﻥ ﱂ ﻳﺘﺤﺮﱠﻙ ﻓﻬﻮ ﺩﺟَﺎﺟﺔ ‪.‬‬

‫ﺷﻌﺮ ﰲ ﺣﺴﻦ ﺍﻟﺪﺟﺎﺟﺔ ﻭﻧﺒﻞ ﺍﻟﺪﻳﻚ‬

‫ﺐ ﺍﻟﻌﺼﲑ (‬
‫ﻕ ** ﺃﺑﺎ ﺍﻟﺪﱠﻫﻨﺎﺀ ﻣﻦ َﺣﹶﻠ ﹺ‬
‫ﺕ ِﻋ ْﺮ ﹴ‬
‫ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ﰲ ﺣُﺴﻦ ﺍﻟﺪﱠﺟﺎﺟﺔ ﻭﻧَﺒﻞ ﺍﻟﺪﻳﻚ ‪ ) :‬ﹶﻏ َﺪ ْﻭﺕُ ﺑَﺸﺮﺑ ٍﺔ ﻣﻦ ﺫﺍ ِ‬
‫ﺕ ﺍﻟﺮﱡﻭﻡ ﰲ‬
‫ﲑ ( ) ﻛﺄﻥﱠ ﺩﺟَﺎﺟَﻬﻢ ﰲ ﺍﻟﺪﱠﺍﺭ ﺭُﻗﻄﹰﺎ ** ﺑﻨﺎ ُ‬ ‫) ﻭﺃﹸﺧﺮﻯ ﺑﺎﻟﻌ ﹶﻘ ْﻨﻘﹶﻞ ﰒ ﺭُﺣﻨﺎ ** ﻧﺮﻯ ﺍﻟﻌُﺼﻔﻮ َﺭ ﺃﻋﻈ َﻢ ﻣﻦ ﺑَﻌ ﹺ‬
‫ﲔ ﻋﻨﱢﻲ **‬‫ﲑ ( ) ﺃﹸﺩﺍﻓﻌُﻬﻦﱠ ﺑﺎﻟﻜﻔﱠ ﹺ‬
‫ﺼﹺ‬
‫ﺕ ** َﻳﻨَﻠ َﻦ ﺃﻧﺎ ِﻣ ﹶﻞ ﺍﻟﺮﱠﺟُ ﹺﻞ ﺍﻟ ﹶﻘ ِ‬
‫ﺐ ﺩﺍﻧﹺﻴﺎ ٍ‬
‫ﺺ ﺍﳊﺮﻳ ﹺﺮ ( ) ﻓﺒﺖﱡ ﹸﺃﺭَﻯ ﺍﻟﻜﻮﺍﻛ َ‬
‫ﻗﹸﻤُ ﹺ‬
‫ﺐ ﺍﻟﻘﻤﺮ ﺍﳌﻨﲑ (‬
‫ﻭﺃﻣﺴﺢ ﺟَﺎﻧ َ‬

‫ﻃﻌﻦ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ﰲ ﺍﻟﺪﻳﻚ‬

‫ﻒ ﺍﻟﻨﺎﺱ ﻻ ﺗﺮﻳﺪ ﺳﻮﺍﻫﻢ ﻛﺎﻟﻌﺼﻔﻮﺭ ﻭﺍﳋﻄﱠﺎﻑ ﻭﺍﻟﻜﻠﺐ ﻭﺍﻟﺴّﻨﻮﺭﹺ‬ ‫ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ‪ :‬ﺍﻷﺷﻴﺎ ُﺀ ﺍﻟﱵ ﺗﺄﻟ ُ‬
‫ﻭﺍﻟﺪﱢﻳﻚُ ﳑﱠﺎ ﻳﺘﱠﺨﺬﻩ ﺍﻟﻨﺎﺱ ﻭﻟﻴﺲ ﳑﱠﺎ ﳛﻦﱡ ﺇﻟﻴﻬﻢ ﻓﻴﻘﻄﹶﻊ ﺍﻟﺒﻼ َﺩ ﻧﹺﺰﺍﻋﹰﺎ ﻓﻴﻜﻮﻥ ﻛﺎﻟﻘﻮﺍﻃﻊ ﻣﻦ ﺍﻟﻄﲑ ﺍﻟﱵ ﺗﺮﻳﺪﻫﻢ‬
‫ﻛﺎﳋﻄﱠﺎﻑ ﻭﻻ ﻫﻮ ﻣﻦ ﺍﻷﻭﺍﺑﺪ ﻛﺎﻟﻌﺼﻔﻮﺭ ﺍﻟﺬﻱ ﺣﻴﺜﹸﻤﺎ ﺩﺍﺭ ﺭﺟﻊ ﺇﻟﻴﻬﻢ ﻭﻻ ﻫﻮ ﻛﺎﻟﻜﻠﺐ ﺍﻟﺬﻱ ﻻ ﻳﻌﺮﻑ ﺳﻮﺍﻫﻢ‬
‫ﻭﻻ ﻫﻮ ﻛﺎﻷﻫﻠ ﻲﱢ ﻣﻦ ﺍﻟﺴﻨﺎﻧﲑ ﺍﻟﱵ ﻣﱴ ﺃﻟﻔِﺘﻬﻢ ﱂ ﺗﻔﺎﺭﻗﻬﻢ ﻭﺗ ُﻌﺲﱡ ﺑﺎﻟﻠﱠﻴﻞ ﻭﺗﻄﻮﻑ ﰲ ﺍﻟﻘﺒﺎﺋﻞ ﻣﻦ ﺩﺍﺭ ﺇﱃ ﺩﺍﺭ ﰒﱠ ﻻ‬
‫ﻑ ﺫﻟﻚ ﻛﻠﱢﻪ ﰒﹼ ﻻ ﻳﺄﻟﻒ ﻣﻨﺰﻟﻪ ﻭﻻ ﻳﻌﺮﻑ َﺭﺑْﻌﻪ ﰒ ﻻ ﳛ ﻦﱡ ﺇﱃ ﺩﺟﺎﺟ ِﻪ ﰒﱠ‬
‫ﻳﻜﻮﻥ ﻣﺮﺟﻌُﻬﺎ ﺇﻻﱠ ﺇﻟﻴﻬﻢ ﻭﺍﻟﺪﱢﻳﻚ ﰲ ﺧﻼ ِ‬
‫ﻻ ﺗﺘﻮﻕ ﻧﻔﺴُﻪ ﺇﱃ ﻃﹶﺮﻭﻗﺘﻪ ﻭﻻ ﻳﺸﺘﺎﻕ ﺇﱃ ﻭﻟﺪﻩ ﻭﻻ ﻳﻌﺮﻑ ﺍﻟﺬﻳﻦ ﻏﹶﺬﻭﻩ ﻭﺭﺑﱠﻮﻩ ﺑﻞ ﱂ ﻳﺪﺭ ﻗ ﻂﹼ ﺃﻥﱠ ﻟﻪ ﻭﻟﺪﹰﺍ ﻭﻟﻮ ﻛﺎﻥ‬
‫ﺩﺭَﻯ ﻟﻜﺎﻥ ﻋﻠﻰ ﺩﺭﺍﻳﺘﻪ ﺩﻟﻴﻞ ﻓﺈ ﹾﺫ ﻗ ْﺪ ﻭﺟﺪﻧﺎ ُﻩ ﻟﻔﺮﺍﺭﳚﻪ ﻭﺑﻴﻀﻪ ﺍﳌﺨﻠﻮﻗﺔ ﻣﻨﻪ ﻭ ِﻣ ْﻦ ﹾﳒﻠِﻪ ﻛﻤﺎ ﳒﺪﻩ ﳌﺎ ﱂ ﻳﻠ ْﺪ ﻭﳌﺎ ﻟﻴﺲ‬
‫ﻣِﻦ ﺷﻜﻠﻪ ﺃﻳﻀﹰﺎ ﻭﻻ ﻳﺮﺟ ُﻊ ﺇﱃ ﻧﺴﺒﻪ ﻓﻜﻴﻒ ﻻ ﻧﻘﻀﻲ ﻋﻠﻴﻪ ﺑﺎﻟﻨﱠﻘﺺ ﺇﺫ ﻛﺎﻧﺖ ﺍﻷﻣﻮﺭ ﻻ ﻭﻫﻮ ﻻ ﻳﻌﺮﻑ ﺃﻫ ﹶﻞ ﺩﺍﺭﹺﻩ‬
‫ﺖ ﺟﻨﺎﺣﻪ ﻭﱂ ﻳﺰ ﹾﻝ ﰲ ﺭﺯﻗﻪ ﻭﻋِﻴﺎﻟﻪ ﻭﺍﳊﻤﺎﻡ ﺗﺮﺟﻊ ﺇﻟﻴﻪ‬
‫ﻭﻻ ﻳُﺜﺒﺖ ﻭﺟ َﻪ ﺻﺎﺣﺒﻪ ﺍﻟﺬﻱ ﱂ ُﻳ ﺨْﻠ ْﻖ ﺇﻻﹼ ﻋﻨﺪَﻩ ﻭﰲ ﻇﻠﱢﻪ ﻭﲢ َ‬
‫ﺸ َﺮ ِﺣ ﺠَﺞ ﰒﱠ ﻫﻮ‬
‫ﻣﻦ ﻣﺎﺋﱵ ﻓﺮﺳﺦ ﻭﻳُﺼﻄﺎﺩ ﻓﻴﺘﺤﻮﱠﻝ ﻋﻦ ﻭﻃﻨﻪ ﻋ ْ‬

‫ﺕ ﻋﻬﺪﻩ ﻭﻗﻮﱠ ِﺓ ﻋﻘﹾﺪﻩ ﻭﻋﻠﻰ ﺣِﻔﺎﻇﻪ ﻭﺇﻟﻔﻪ ﻭﺍﻟﻨﱢﺰﺍﻉ ﺇﱃ ﻭﻃﻨﻪ ﻓﺈﻥ ﻭﺟﺪ ﻓﹸﺮﺟﺔ ﻭﻭﺍﻓﻖ ﺟﻨﺎﺣَﻪ ﻭﺍﻓﻴﹰﺎ ﻭﺍﻓﺎﻩ‬
‫ﻋﻠﻰ ﺛﺒﺎ ِ‬
‫ﻭﺻﺎﺭ ﺇﻟﻴﻪ ﻭﺇﻥ ﻛﺎﻥ ﺟﻨﺎﺣُﻪ ﻣﻘﺼﻮﺻﹰﺎ َﺟﺪَﻑ ﺇﱃ ﺃﻫﻠﻪ ﻭﺗﻜ ﻠﱠﻒ ﺍﳌﻀﻲﱠ ﺇﱃ ﺳﻜﹶﻨﻪ ﻓﺈﻣّﺎ َﺑﻠﹶﻎ ﻭﺇﻣﱠﺎ ﺃﹶﻋْﺬﹶﺭ ‪.‬‬
‫ﳋﻄﹼﺎﻑ ﻳﻘﻄﻊ ﺇﻟﻴﻬﻢ ﻣﻦ ﺣﻴﺚ ﻻ ﻳﺒﻠﻐﻪ ﺧﱪ ﻭﻻ ﻳﻄﺆﻩ ﺻﺎﺣﺐ ﺳﻔﺮ ﻋﻠﻰ ﺃﻧّﺎ ﻻ ﻧﺮﺍﻩ ﻳﺘﱠﺨﺬ ﻭﻛﺮَﻩ ﺇﺫﺍ ﺻﺎﺭ ﺇﻟﻴﻬﻢ‬ ‫ﻭﺍ ﹸ‬
‫ﺼ ﹺﻦ ﻣﻮﺿﻊ ﻭﻻ ﳛﻤﻠﻪ ﺍﻷُﻧْﺲ ﻬﺑﻢ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﺘﱠﺤﺮﱡﺯ ﻣﻨﻬﻢ ﻭﺍﳊﺰ ﹺﻡ ﰲ ﻣُﻼﺑَﺴﺘﻬﻢ ﻭﻻ ﳛﻤﻠﻪ ﺍﳋﻮﻑ ﻣﻨﻬﻢ‬‫ﹺﺇﻻﹼ ﰲ ﺃﺣ َ‬
‫ﻋﻠﻰ ﻣﻨْﻊ ﻧﻔﺴﻪ ﻟﺬﹼ ﹶﺓ ﺍﻟﺴﱡﻜﻮ ِﻥ ﺇﻟﻴﻬﻢ ﻭﻻ ﻳﺒﺨﺲ ﺍﻻﺭﺗﻔﺎﻕ ﻬﺑﻢ ﺣﻈﹼﻪ ﻭﺍﻟﻌﺼﺎﻓﲑ ﻻ ﺗﻘﻴﻢ ﰲ ﺩﺍﺭ ﺇﻻﹼ ﻭﻫﻲ ﻣﺴﻜﻮﻧﺔ‬
‫ﺱ ﱂ ﺗُ ِﻘ ْﻢ ﻓﻴﻬﺎ ﺍﻟﻌﺼﺎﻓﲑ ‪.‬‬
‫ﻓﺈﻥ ﻫﺠﺮﻫﺎ ﺍﻟﻨﺎ ُ‬
‫ﺥ ﺍﳊﻤﺎﻡ ﻭﻳُﻌﺎﺑﹺﺚ ﻓﺮﺍﺭﻳﺞ ﺍﻟﺪﺍﺭ ﺇﻥ‬‫ﻗﻮﻝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ﰲ ﺍﻟﺴﻨﻮﺭ ﻭﺍﳍﺮﺓ ﻭﺍﻟﺴﱢﻨﱠﻮﺭ ﻳﻌﺮﻑ ﺭﺑﱠ ﹶﺔ ﺍﳌﻨﺰﻝ ﻭﻳﺄﻟﻒ ﻓﺮ َ‬
‫ﺳُﺮﻕ ﻭﺭُﺑﻂ ﺷﻬﺮﹰﺍ ﻋﺎﺩ ﻋﻨﺪ ﺍﻧﻔﻼﺗﻪ ﻭﺍﳓﻼﻝ ﺭﺑﺎﻃﻪ ﻭﺍﳍﺮﱠ ﹸﺓ ﺗﻌﺮﻑ ﻭﻟﺪَﻫﺎ ﻭﺇﻥ ﺻﺎﺭ ﻣﺜﻠﹶﻬﺎ ﻭﺇﻥ ﺃﹸﻃﻌِﻤﺖ ﺷﻴﺌﺎﹰ ﲪﻠﺘﻪ‬
‫ﺇﻟﻴﻪ ﻭﺁﺛﺮﺗﻪ ﺑﻪ ﻭﺭﺑّﻤﺎ ﺃﹸﻟﻘﻲ ﺇﻟﻴﻬﺎ ﺍﻟﺸﻲ ُﺀ ﻓﺘﺪﻧﻮ ﻟﺘﺄﻛﻠﹶﻪ ﻭﻳُﻘﺒ ﹸﻞ ﻭﻟﺪﻫﺎ ﻓﺘُﻤﺴِﻚ‬
 ‫ﻋﻨﻪ ﻭﺗﺮ ﺿﱡﻪ ﻟﻪ ﻭﺭﺑّﻤﺎ ﻃﹸﺮﺡ ﳍﺎ ﺍﻟﺸﻲ ُﺀ ﻭﻭﻟﺪﻫﺎ ﻏﺎﺋﺐٌ ﻋﻨﻬﺎ ﻭﳍﺎ ﺿﺮﻭﺏٌ ﻣﻦ ﺍﻟﻨﱠﻐَﻢ ﻭﺃﺷﻜﺎ ﹲﻝ ﻣﻦ ﺍﻟﺼﱢﻴﺎﺡ ﻓﺘﺼﻴﺢ‬
‫ﺡ ﺍﻟﺪﱡﻋﺎﺀ ﻻ ﻏﲑ ﺫﻟﻚ ﻭﻳﻘﺎﻝ ‪ :‬ﺃَﺑﺮﱡ ِﻣ ْﻦ ِﻫﺮﱠﺓ (‬
‫ﻑ ﺃﻫ ﹸﻞ ﺍﻟﺪﱠﺍ ﹺﺭ ﺃﻧّﻪ ﺻﻴﺎ ُ‬
‫ﺿﺮﺑﹰﺎ ﻣﻦ ﺍﻟﺼﱢﻴﺎﺡ ﻳﻌﺮ ُ‬
‫ﺖ ﻟﻪ‬‫ﺏ ﰲ ﺯﺍﻭﻳﺔٍ ﻣﻦ ﺯﻭﺍﻳﺎ ﺍﻟﺪﱠﺍﺭ ﻓﺘﺒﺤﺜﻪ ﺣﺘﱠﻰ ﺇﺫﺍ ﺟﻌﻠ ْ‬
‫ﺐ ﺍﻟﻐﺎﺋﻂ ﺃﺗﺖ ﻣﻮﺍﺿ َﻊ ﺗﺮﺍ ﹴ‬‫ﺕ ﻣﺎ ﻳﺮﻳ ُﺪ ﺻﺎﺣ ُ‬‫ﻭﻣﱴ ﺃﺭﺍﺩ ْ‬
‫ﺖ ﺃﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺘﺮﺍﺏ ﻭﻣﺎ ﻇﻬ َﺮ ﻣﻨﻪ ﻓﺈ ﹾﻥ‬‫ﻣﻜﺎﻧﹰﺎ ﻛﻬﻴﺌﺔ ﺍﳊﻔﺮﺓ ﺟﻌﹶﻠﺘْﻪ ﻓﻴﻬﺎ ﰒﱠ ﻏﻄﹼﺘ ُﻪ ﻣﻦ ﺫﻟﻚ ﺍﻟﺘﱡﺮﺍﺏ ﰒﱠ ﺗﺸﻤﱠﻤ ْ‬
‫ﺕ ﺷﻴﺌﺎﹰ ﻣﻦ ﺍﻟﺮﺍﺋﺤﺔ ﺯﺍﺩﺕ ﻋﻠﻴﻬﺎ ﺗﺮﺍﺑﺎﹰ ﻓﻼ ﺗﺰﺍﻝ ﻛﺬﻟﻚ ﺣﺘﱠﻰ ﺗﻌﻠﻢ ﺃﻧﱠﻬﺎ ﻗﺪ ﺃﺧﻔﺖ ﺍﳌﺮﺋﻲّ ﻭﺍﳌﺸﻤﻮﻡ ﲨﻴﻌﹰﺎ ﻓﺈ ﹾﻥ‬ ‫ﻭﺟ َﺪ ْ‬
‫ﻫﻲ ﱂ ﲡ ْﺪ ﺗﺮﺍﺑﺎﹰ ﺧَﻤﺸﺖ ﻭﺟ َﻪ ﺍﻷﺭﺽ ﺃﻭ ﹶﻇ ْﻬ َﺮ ﺍﻟﺴﱠﻄﺢ ﺣﺘﱠﻰ ﺗﺒﻠ ﹶﻎ ﰲ ﺍﳊﻔﺮ ﺍﳌﺒﻠ ﹶﻎ ﻭﻣﻦ ﺳﺘﺮ ﺫﻟﻚ ﺍﺠﻤﻟﻬﻮ َﺩ ‪.‬‬
‫ﺢ ﺭﺟْﻌ ِﻪ ﻓﺈﳕﺎ ﻳﺴﺘﺮﻩ ﳌﻜﺎﻥ ﺷﻢّ ﺍﻟﻔﺄﺭ ﹶﻟﻪُ ﻓﺈﻬﻧﺎ ﺗﻔﺮﱡ ﻣﻦ ﺗﻠﻚ‬
‫ﻑ ﻭﺣﺪَﻩ ﺭﻳ َ‬
‫ﻭﺯﻋﻢ ﻧﺎ ﺱٌ ﻣﻦ ﺍﻷﻃﺒﱠﺎ ِﺀ ﺃﻥ ﺍﻟﺴﱢﻨﱠﻮ َﺭ ﻳﻌﺮ ُ‬
‫ﺍﻟﺮﺍﺋِﺤﺔ ﺃﻭ ﻳُﻐﻄﱢﻴﻪ ﳌﺎ ﻳﻜﻮﻥ ﻓﻴﻪ ﻣﻦ ﺧﻠﹸﻖ ﻣﻦ ﺃﺧﻼﻕ ﺍﻷﺳﺪ ﻭ ﻣﺎ ﻳﺸﺎﻛﻞ ﻓﻴ ِﻪ ﺍﻷﺳ َﺪ ﰲ ﺍﳋﹸﻠﹸﻖ ﻋﻠﻰ ﻗﺪﺭ ﻣﺎ ﻳﺸﺎﻛﻠﻪ‬
‫ﰲ ﺍﳋﹶﻠﻖ ﻭﺗﻌﺪﺍﺩ ﺫﻟﻚ ﻛﺜﲑٌ ‪.‬‬

‫ﺏ ﺭﺏﱢ ﺍﻟﺪﺍﺭ ﻭﻻ ﻓِﺮﺍﺷﻪ ﻭﻻ ﺑﹺﺴﺎﻃﻪ ﻫﺬﺍ ﻭﺣﻴﺎﺗُﻪ‬

‫) ﺳُﻼﺡ ﺍﻟﺪﻳﻚ ( ﻭﺍﻟﺪﱢﻳﻚُ ﻻ ﺗﺮﺍﻩ ﺇﻻﱠ ﺳﺎﳊﹰﺎ ﰒﱠ ﻻ ﻳﺘﻮﻗﱠﻰ ﺛﻮ َ‬
‫ﺍﻟﺘﱡﺮﺍﺏ ﻭﻟﺬﺍ ﻳﺪﻓﻦ ﻧﻔﺴَﻪ ﻓﻴ ِﻪ ﻭﻳُﺪﺧﻠﻪ ﰲ ﺃﺻﻮ ﹺﻝ ﺭﻳﺸ ِﻪ ﰒﱠ ﻻ ﺗﺮﻯ ﺳُﻼﺣﹰﺎ ﺃﻧﱳ ﻣﻦ ﺳُﻼﺣ ِﻪ ﻭﻻ ﻳﺸﺒﻪ ﹶﺫﺭْﻕ ﺍﳊﻤﺎﻡ‬
‫ﻼ ﺭﻗﻴﻘﹰﺎ ﻭﻟﻮ ﻛﺎﻥ ﻣُﺪَﺣﺮَﺟﹰﺎ ﻛﺄﺑﻌﺎﺭ ﺍﻟﺸﺎ ِﺀ ﻭﺍﻹﺑﻞ ﻭﺍﻟﻈﺒﺎﺀ‬
‫ﺻﻮْﻡ ﺍﻟﻨﱠﻌﺎ ﹺﻡ ﻭ َﺟﻌْﺮ ﺍﻟﻜﻠﺐ ﰒ ﻣﻊ ﺫﻟﻚ ﻻ ﺗﺮﺍﻩ ﺇﻻﹼ ﺳﺎﺋ ﹰ‬
‫ﻭ َ‬
‫ﻚ‬
‫ﺱ ﰲ ﺩﻳ ِ‬‫ﺠﻌْﺮ ﺍﻟﻜﻠﺐ ﻭﺍﻷﺳﺪ ﰒﱠ ﻟﻮ ﻛﺎﻥ ﻋﻠﻰ ﻣﻘﺪﺍﺭ ﻧﺘﻨﻪ ﻟﻜﺎﻥ ﺃﻫﻮﻥﹶ ﰲ ﺍﳉﻤﻠﺔ ﻭﻗﺎﻝ ﺃﺑﻮ ﻧُﻮﺍ ﹴ‬ ‫ﺃﻭ ﻣﺘﻌﻠﻘﹰﺎ ﻳﺎﺑﺴﹰﺎ ﻛ َ‬
‫ﺡ ** ﻓﻨ ﺠﱢﻨﺎ ِﻣ ْﻦ ﻣُ ْﻨِﺘ ﹺﻦ ﺍﻷﺭْﻭَﺍﺡ ‪( .‬‬
‫ﻚ ﺍﻟﺴﱠﻼﹼ ﹺ‬
‫ﺑﻌﺾ ﺃﺻﺤﺎﺑﻪ ‪ ) :‬ﺁﺫﻳﺘَﻨﺎ ﺑﺪِﻳﻜ َ‬

‫ﺍﺳﺘﺨﺪﺍﻡ ﺍﳋﻨﺎﻗﲔ ﻟﻠﻜﻠﺐ‬

‫ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ‪ :‬ﻭﻣﻦ ﻣَﺮﺍﻓﻖ ﺍﻟﻜﻠﺐ ﺃﻥﹼ ﺍﳋﻨﱠﺎﻗﲔ ﻳﻈﺎﻫﺮ ﺑﻌﻀُﻬﻢ ﺑﻌﻀﹰﺎ ﻓﻼ ﻳﻜﻮﻧﻮﻥ ﰲ ﺍﻟﺒﻼﺩ ﺇﻻﹼ ﻣﻌﹰﺎ ﻭﻻ‬
‫ﻳﺴﺎﻓﺮﻭﻥ ﺇﻻﹼ ﻣﻌﹰﺎ‬

‫ﺏ ﺑﺄﺳْﺮﻩ ﺃﻭ ﻋﻠﻰ ﻃﺮﻳ ﹴﻖ ﺑﺄﺳﺮﻩ ﻭﻻ ﻳﻨﺰﻟﻮﻥ ﺇﻻﹼ ﰲ ﻃﺮﻳﻖ ﻧﺎﻓﺬ ﻭﻳﻜﻮﻥ ﺧﻠﻒ ﺩُﻭﺭﻫﻢ ‪ :‬ﺇﻣﺎ‬‫ﻓﺮﺑﱠﻤﺎ ﺍﺳﺘﻮﻟﹶﻮﺍ ﻋﻠﻰ ﺩﺭ ﹴ‬
‫ﺻَﺤﺎﺭﻯ ﻭﺇﻣﱠﺎ ﺑﺴﺎﺗﲔ ﻭﺇﻣﺎ ﻣﺰﺍﺑﹺﻞﹸ ﻭﺃﺷﺒﺎ ُﻩ ﺫﻟﻚ ﻭﰲ ﻛﻞﱢ ﺩﺍ ﹴﺭ ﻛﻼﺏٌ ﻣﺮﺑﻮﻃﺔ ﻭﺩُﻓﻮﻑ ﻭﻃﹸﺒﻮﻝ ﻭﻻ ﻳﺰﺍﻟﻮﻥ ﳚﻌﻠﻮﻥ‬
‫ﺏ‬
‫ﺏ ﺑﻌﻀﻬﻢ ﺍﻟﻜﻼ َ‬ ‫ﺏ ﺍﻟﻨﱢﺴﺎ ُﺀ ﺑﺎﻟﺪﱡﻓﻮﻑ ﻭﺿﺮ َ‬
‫ﺏ ﻣﻨﻬﻢ ﻓﺈﺫﺍ ﺧﻨﻖ ﺃﻫ ﹸﻞ ﺩﺍ ﹴﺭ ﻣﻨﻬﻢ ﺇﻧﺴﺎﻧﹰﺎ ﺿﺮ َ‬ ‫ﻋﻠﻰ ﺃﺑﻮﺍﻬﺑﻢ ﻣﻌﻠﱠ َﻢ ﻛﺘّﺎ ﹴ‬
‫ﺡ ﺑﺎﻟﺼﱢﺒﻴﺎﻥ ‪ :‬ﺍﻧﺒَ ﺤُﻮﺍ ﻭﺃﺟﺎﻬﺑﻢ ﺃ ْﻫ ﹸﻞ ﻛﻞﱢ ﺩَﺍ ﹴﺭ ﺑﺎﻟﺪﻓﻮﻑ ﻭﺍﻟﺼﱡﻨﻮﺝ ﻛﻤﺎ ﻳﻔﻌﻞ ﻧﺴﺎ ُﺀ ﺃ ْﻫ ﹺﻞ ﺍﻟﻘﺮﻯ‬
‫ﻓﺴﻤﻊ ﺍﳌﻌﻠﱢﻢ ﻓﺼﺎ َ‬
‫ﻕ ﲪﺎﺭﹰﺍ ﳌﺎ ﺷَﻌﺮ ﲟﻜﺎﻧﻪ ﺃﺣﺪ ﻛﻤﺎ ﻛﺎﻥ ﺫﻟﻚ ﺑﺎﻟﺮﱠﻗﱠﺔ ‪.‬‬
‫ﻭﻫَﻴﱠﺠﻮﺍ ﺍﻟﻜﻼﺏ ﻓﻠﻮ ﻛﺎﻥ ﺍﳌﺨﻨﻮ ُ‬
‫ﺏ ﺑﺄﺳﺮﻩ ﻭﺫﻟﻚ ﺃﻥﹼ ﺑﻌﻀﻬﻢ ﺭﻏِﺐ ﰲ ﹸﺛﻮَﻳﺐ ﻛﺎﻥ ﻋﻠﻰ ﲪّﺎﻝ ﻭﻓﻴ ِﻪ ﺩﺭﻳﻬﻤﺎﺕ ﻣ َﻌ ﻪُ‬ ‫ﻭﺍﻧﻈﺮْ ﻛﻴﻒ ﺃﺧﺬﹸﻭﺍ ﺃ ْﻫ ﹶﻞ َﺩ ْﺭ ﹴ‬
‫ﺖ ﻭﲢﺮﱠﻙ ﺑﻄﻨُﻪ ﻓﺄﺗﻰ ﺍﳌﺘﻮ ﺿﱠﺄ ﻭﲢﺮﱠﻙ (‬ ‫ﻓﺄﻟﻘﻰ ﺍﻟﻮَﻫَﻖ ﰲ ﻋﻨﻘ ِﻪ ﻓﻐُﺸﻲ ﻋﻠﻴ ِﻪ ﻭﱂ ﳝ ْ‬
‫ﺼ َﺪ ﳓ َﻮ ﺑﺎﺏ ﺍﻟﺪﺍﺭ ﻭﺧﺮﺡ ﻭﺯﹺﻳﺎﺭ ُﻩ ﰲ‬
‫ﺍﳊﻤﱠﺎﻝ ﻭﺍﻟﺴﱠﺎﺟﻮﺭ ﰲ ﻋﻨﻘِﻪ ﻓﺮﺟَﻌﺖ ﻧﻔﹾﺲ ﺍﳊﻤﺎﻝ ﻓﻠﻤّﺎ ﱂ ﳛﺲّ ﺑﺄ َﺣ ٍﺪ ﻋﻨﺪَﻩ ﹶﻗ َ‬
‫ﻋﻨﻘ ِﻪ ﻭﺗﻠﻘﹼﺘ ُﻪ ﲨﺎ َﻋﺘُﻪ ﻓﺄﺧﱪﻫﻢ ﺍﳋﱪ ﻭﺗﺼﺎﻳﺢ ﺍﻟﻨﱠﺎﺱ ﻓﺄﹸﺧِﺬﻭﺍ ﻋﻦ ﺁﺧﺮﻫﻢ ‪.‬‬

‫ﺑﻌﺾ ﺍﳋﱪ ﻭﺍﻟﺸﻌﺮ ﰲ ﺍﳋﻨﺎﻗﲔ‬

 ‫ﻭﻗﺪ ﻛﺎﻥ ﺑﺎﻟﻜﻮﻓﺔ ﺷﺒﻴﻪٌ ﺑﺬ ﻟﻚ ﻭﰲ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺒﻠﺪﺍﻥ ﻓﻘﺎﻝ ﲪﺎﺩٌ ﺍﻟﺮﱠﺍﻭﻳﺔ ﻭﺫﻛﺮ ﺍﳌﺮﻣﻴﱢﲔ ﺑﺎﳋﻨﻖ ﻣﻦ ﺍﻟﻘﺒﺎﺋﻞ‬
‫ﺴ ْﺮ ﰲ ﺻَﺤﺎﺑ ٍﺔ **‬
‫ﺠ ﹴﻞ ﻓ ِ‬
‫ﺕ ﰲ ِﻋ ْ‬
‫ﳋﻨﱠﺎﻕ ﻭ ﲰﱠﻰ ﺑﻌﻀَﻬﻢ ﻓﻘﺎﻝ ‪ ) :‬ﺇﺫﺍ ﺳﺮ َ‬
‫ﻭﺃﺻﺤﺎﺏ ﺍﻟﻘﺒﺎﺋﻞ ﻭﺍﻟﻨﱢ ﺤَﻞ ﻭﻛﻴﻒ ﻳﺼﻨﻊ ﺍ ﹸ‬
‫ﻒ ( ) ﻭﰲ ﺷﻴﻌﺔ ﺍﻷﻋﻤﻰ ﺯﻳﺎﺭ ﻭﻏِﻴﹶﻠﺔﹲ ** ﻭﻗﹶﺸْﺐٌ ﻭﺇﻋﻤﺎ ﹲﻝ ﳉﻨْﺪﻟﺔ ﺍﻟ ﹶﻘﺬﹾﻑ ( )‬ ‫ﺴ ِ‬
‫ﺨ ْ‬
‫ﻭ ِﻛ ْﻨ َﺪﺓﹸ ﻓﹶﺎ ْﺣ ﹶﺬﺭْﻫﺎ ﺣِﺬﺍ َﺭ َﻙ ﻟﻠ َ‬
‫ﺖ ﰲ َﺣﻴﱠ ْﻲ ﺑَﺠﻴﹶﻠ ﹶﺔ ﻓﹶﺎﺳﺘﻤ ْﻊ ** ﻓﺈﻥﱠ ﳍﻢ‬
‫ﺿَﻨﺔﹸ ﺍﻟ ِﻜﺴْﻒ ( ) ﻣﱴ ﻛﻨ َ‬
‫ﻭﻛﻠﱡﻬﻢ َﺷﺮﱞ َﻋﻠﹶﻰ ﺃﻥﱠ ﺭﺃﺳَﻬﻢ ** ﲪﻴﺪ ﹸﺓ ﻭﺍﳌﻴﻼ ُﺀ ﺣﺎ ِ‬
‫ﹶﻗﺼْﻔﹰﺎ ﻳ ُﺪ ﱡﻝ ﻋﻠﻰ َﺣﺘْﻒ ( ) ﺇﺫﺍ ﺍﻋﺘﺰﻣﻮﺍ ﻳﻮﻣﹰﺎ ﻋﻠﻰ ﺧ ْﻨ ﹺﻖ ﺯﺍِﺋ ﹴﺮ ** ﺗﺪﺍﻋَﻮْﺍ َﻋﹶﻠ ْﻴ ِﻪ ﺑﺎﻟﻨﱡﺒﺎﺡ ﻭﺑﺎﻟﻌﺰﻑ (‬

‫ﻭﺃﻣﱠﺎ ﺫِﻛﺮﻩ ﻟﺒﲏ ﻋﺠﻞ ﻓﻠﻤﻜﺎﻥ ﺫﻱ ﺍﻟﻀﻔﺮﺗﲔ ﻭﻏﲑﻩ ﻣﻦ ﺑﲏ ﻋﺠﻞ ﻭﺃﻣﱠﺎ ﺫﻛﺮﻩ ﻛﻨﺪﺓ ﻓﻘﺪ ﺃﻧﺸﺪﻧﺎ ﺳُﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ‬
‫ﻭﺃﺑﻮ ﻋﺒﻴﺪﺓ ﺍﻟﻨﺤﻮﻱﱡ ‪ :‬ﻭﻣﻦ ﻛِﻨﺪﺓ ﺃﺑﻮ ﻗﺼﺒﺔ ﺃﹸﺧﺬ ﺑﺎﻟﻜﻮﻓﺔ ﻭﹸﻗﺘِﻞ ﻭ ﺻُﻠﺐ ﻭﻛﺎﻥ ﺑﺎﻟﻜﻮﻓﺔ ﳑﱠﻦ ﻳﺄﻛ ﹸﻞ ﳊﻮ َﻡ ﺍﻟﻨﱠﺎﺱ َﻋ ِﺪﻳﱠﺔﹸ‬
‫ﺍﳌﺪَﻧﻴﺔ ﺍﻟﺼﱠﻔﺮﺍﺀ ﻭﻛﺎﻥ ﺑﺎﻟﺒَﺼﺮﺓ ﺭَﺍ َﺩﻭَﻳﻪ ﺻﺎﺣﺐ ﻗﺼﺎﺏ ﺭﺍﺩﻭﻳﻪ ﻭﺃﻣﱠﺎ ﺍﻷﻋﻤﻰ ﰲ ﺑﲏ ﺿﺒﱠﺔ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﻓﻬﻮ ﺍﳌﹸﻐﲑﺓ‬
‫ﲑﻳﱠﺔ ﻭﻫﻢ ﺻِﻨْﻒٌ ﳑﱠﻦ ﻳﻌﻤﻞ ﰲ ﺍﳋﻨﻖ ﺑﻄﺮﻳﻖ ﺍﳌﻨﺼﻮﺭﻳﱠﺔ ﻭﺍﳌﻐﲑﺓ ﻫﺬﺍ ﻣﻦ ﻣﻮﺍﱄ َﺑ ﺠﹺﻴﻠﺔ ﻭﻫﻮ‬ ‫ﺑﻦ ﺳﻌﻴﺪ ﺻﺎﺣﺐ ﺍﹸﳌ ِﻐ ﹺ‬
‫ﺴ ﹺﺮﻱّ ﻭﻋِﻨﺪ ﺫﻟﻚ ﻗﺎﻝ ﺧﺎﻟﺪ ﻭﻫﻮ ﻋَﻠﻰ ﺍﳌِﻨﱪ ‪ :‬ﺃﻃ ِﻌﻤُﻮﱐ ﻣﺎ ًﺀ ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ‬
‫ﺍﳋﺎﺭﺝ ﻋَﻠﻰ ﺧﺎﻟﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺍﻟ ﹶﻘ ْ‬
‫ﳛﲕ ﺑﻦ ﻧﻮﻓﻞ ‪:‬‬

‫ﲑ ﺍﻟﺴﱢﻦﱢ ﺫﻱ ﺑَﺼ ﹴﺮ‬

‫ﺦ ** ﻛﹶﺒ ﹺ‬‫ﺝ ﲦﺎﻧﻴ ٍﺔ ﻭ َﺷ ْﻴ ﹴ‬
‫ﺖ َﻋﻠﹶﻰ ﺍﻟﺴﱠﺮﹺﻳﺮ ( ) ﻷﻋﻼ ﹴ‬
‫ﺖ ﻟِﻤﺎ ﺃﺻﺎﺑَﻚ ﺃﻃﻌِﻤﻮﱐ ** ﺷﺮﺍﺑﺎﹰ ﰒﱠ ﺑُ ﹾﻠ َ‬
‫) ﻭﻗﻠ َ‬
‫ﺿﺮﻳﺮ ( ﻭﺃﻣﺎ ﲪﻴﺪﺓ ﻓﻘﺪ ﻛﺎﻧﺖ ﳍﺎ ﺭﻳﺎﺳﺔ ﰲ ﺍﻟﻐﺎﻟِﻴﺔ ﻭﻫﻲ ﳑﱠﻦ ﺍﺳﺘﺠﺎﺏ ﻟﻠﻴﻠﻰ ﺍﻟﺴﺒﺎﺋﻴﺔ ﺍﻟﻨﺎﻋِﻈﻴﺔ ﻭﺍﳌﻴﻼ ُﺀ ﺣﺎ ﺿِﻨﺔ ﺃﰊ‬
‫ﻣﻨﺼﻮﺭ ﺻﺎﺣﺐ ﺍﳌﻨﺼﻮﺭﻳﱠﺔ ﻭﻫﻮ ﺍﻟ ِﻜﺴْﻒ ﻗﺎﻟﺖ ﺍﻟﻐﺎﻟﻴﺔ ‪ :‬ﺇﻳﱠﺎﻩ َﻋﻨَﻰ ﺍﻟﻠﹼ ُﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻭَﺇ ﹾﻥ ﻳَﺮَﻭْﺍ ِﻛﺴْﻔﹰﺎ ِﻣ َﻦ ﺍﻟﺴﱠﻤﺎ ِﺀ‬
‫ﺳَﺎﻗِﻄﹰﺎ ﻳَﻘﹸﻮﻟﹸﻮﺍ ﺳَ ﺤَﺎﺏٌ ﻣَﺮْﻛﹸﻮﻡٌ ﻭﻗﺪ ﹶﺫ ﹶﻛﺮَﻩ ﺃﺑﻮ ﺍﻟﺴ ﹺﺮﻱﱢ َﻣ ْﻌﺪَﺍ ﹸﻥ ﺍﻷَﻋﻤﻰ ﺍﻟﺸﱡﻤَﻴﻄﻲ ﰲ ﻗﺼﻴﺪﺗﻪ ﺍﻟﱵ ﺻﻨّﻒ ﻓﻴﻬﺎ‬
‫ﺍﻟﺮﱠﺍﻓﻀﺔ ﰒ ﺍﻟﻐﺎﻟﻴﺔ ﻭﻗﺪﱠﻡ ﺍﻟﺸﱡﻤﻴﻄﻴﱠﺔ َﻋﻠﹶﻰ (‬
‫ﲨﻴﻊ ﺃﺻﻨﺎﻑ ﺍﻟﺸﻴﻌﺔ ﻓﻘﺎﻝ ‪:‬‬

‫ﺐ ﺇﻣﺎﻣﹰﺎ ** ﻭﻓﺮﻳﻖٌ ﻳﺮﺽ‬ ‫ﺻﺪﱠ ﺁﻝ ﹸﻛﻤَﻴ ﹴﻞ ** ﻭﻛﹸﻤَﻴْﻞﹲ ﺭَﺫﹾﻝﹲ ﻣﻦ ﺍﻷﺭْﺫﺍ ﹺﻝ ( ) ﻣﻨﻬﻢ ﺟﺎﻋ ﹸﻞ ﺍﻟﻌَﺴﻴ ﹺ‬ ‫ﻒ َ‬‫ﺴ َ‬‫) ﺇﻥﱠ ﺫﺍ ﺍﻟ ِﻜ ْ‬
‫ﻼ ﹺﻝ ( ) ﻭﺑﺮَﺍﺀٌ ِﻣ َﻦ ﺍﻟﺬﻱ َﺳﻠﹼ َﻢ ﺍ َﻷ ْﻡ ** ﺭ َﻋﻠﹶﻰ ﻗﺪﺭ ٍﺓ‬
‫ﺏ ﻭﹺﺑ ﹶ‬
‫َﺯﻧْﺪ ﺍﻟﺸﱠﻤﺎﻝ ( ) ﻭﻓﺮﻳﻖٌ ﻳﻘﻮﻝ ﺇﻧﱠﺎ ﺑﺮَﺍﺀٌ ** ﻣﻦ َﻋِﻠ ﻲﱟ ﻭﺟُ ْﻨﺪُ ﹴ‬
‫ﺑﻐﲑ ﻗﺘﺎﻝ ( ) ﻭﻓﺮﻳﻖٌ ﻳﺪﻳﻦ ﺑﺎﻟﻨﺺﱢ َﺣﺘْﻤﹰﺎ ** ﻭﻓﺮﻳﻖٌ ﻳﺪِﻳ ُﻦ ﺑﺎﻹﳘﺎﻝ ( ﻷﻥﱠ ﺍﻟﻜﻤﻴﻠﻴﱠﺔ ﻻ ﲡﻴﺰ ﺍﻟﻮَﻛﺎﻟﺔ ﰲ ﺍﻹﻣﺎﻣﺔ‬
‫ﺱ ﺇﻟﻴ ِﻪ ﺃﻋْﻨﺎﻗﹶﻬﻢ ﻭﺃﺑﻮ ﻣ ْﻨﺼُﻮ ﹴﺭ ﻳﻘﻮ ﹸﻝ ﲞﻼﻑ ﺫﻟﻚ ﻭﺃﻣﱠﺎ‬
‫ﺖ ﺃﻭ ﻧﺎ ِﻃ ﹴﻖ ﻭﻻﺑﺪﱠ ﻣﻦ َﻋﹶﻠﻢ ﳝﺪﱡ ﺍﻟﻨﺎ ُ‬
‫ﻭﺗﻘﻮﻝ ﹶﻻُﺑﺪﱠ ﻣﻦ ﺇﻣَﺎ ﹴﻡ ﺻﺎﻣ ٍ‬
‫ﻑ(‬
‫ﻗﻮﻟﻪ ‪ ) :‬ﻭﰲ ﺷِﻴﻌﺔ ﺍﻷﻋﻤﻰ ﺯﹺﻳﺎﺭٌ ﻭﻏﻴﻠﺔ ** ﻭﻗﺸﺐ ﻭﺇﻋﻤﺎﻝﹲ ﳉ ْﻨ َﺪﹶﻟ ِﺔ ﺍﻟ ﹶﻘ ﹾﺬ ِ‬

‫ﻓﻘﺪ ﻗﺎﻝ ﻣَﻌْﺪﺍﻥ ‪ ) :‬ﺣﺒﺸﻲﱞ ﻭﻛﺎﻓﺮ ﺳﺒﻴﺎﱐ ** ﺣَﺮ ﰊﱞ ﻭﻧﺎﺳﺦ ﹶﻗﺘﱠﺎﻝ ( ) ﺗﻠﻚ ﺗﻴﻤﻴﱠﺔﹲ ﻭﻫﺎﺗﻴﻚ ﺻﻤﺖ ** ﰒﱠ ﺩﻳﻦ ﺍﳌﻐﲑﺓ‬
‫ﺍﳌﻐﺘﺎ ﹺﻝ ( ) ﺧﻨﻖ ﻣﺮﱠ ﹰﺓ ﻭ َﺷﻢﱡ ﲞﺎﺭ ** ﰒﱠ ﺭ ﺿْ ﺦٌ ﺑﺎﳉﻨ َﺪ ﹺﻝ ﺍﳌﺘﻮﺍﱄ ( ﻷﻥﱠ ﻣﻦ ﺍﳋﻨّﺎﻗﲔ ﻣﻦ ﻳﻜﻮﻥ ﺟﺎﻣﻌ ﹰﺎ ﻭﺑﺬﻟﻚ ﻳﺴﻤﱡﻮﻧﻪ‬
‫ﻼ ﺑﺮﺟ ﹴﻞ ﻣﻦ ﺃﻫﻞ‬ ‫ﺠﺮَﻳﻦ ﻣﺴﺘﺪﻳﺮﻳﻦ ﻣُﺪ ْﻣﻠﹶﻜﲔ ﻭﻣﻠﻤﻠﻤﲔ ﻓﺈﺫﺍ ﺧ ﹶ‬ ‫ﺇﺫﺍ ﲨ َﻊ ﺍﳋﻨْﻖ ﻭﺍﻟﺘﺸﻤﻴﻢ ﻭﲪﻞ ﻣﻌﻪ ﰲ َﺳﻔﹶﺮ ِﻩ َﺣ َ‬
‫ﺤ ُﺪ َﻭﺗَﻪ ﻭﻛﺬﻟﻚ ﺇﻥ ﻛﺎﻥ ﺳﺎﺟﹺﺪﹰﺍ ﻓﺈﻥ ﺩﻣﻐﻪ ﺍﻷَﻭﻝ ﺳﻠَﺒﻪُ ﻭَﺇ ﹾﻥ ﻫُ َﻮ َﺭﻓﹶﻊ ﺭﺃ َﺳﻪُ ﻃﺒﱠﻖ‬
‫ﺍﻟﺮﱡﻓﻘﺔ ﺍﺳﺘﺪﺑﺮﻩ ﹶﻓﺮَﻣﻰ ﺑﺄﺣﺪﳘﺎ ﹶﻗ َﻤ ْ‬
‫ﻼ ﺧﺮﺝ ﻣﻦ ﺍﻟﺮﱠﻱﱢ ﻭﰲ ﺣَﻘﻮﻩ ﻫِﻤْﻴَﺎ ﹲﻥ‬
‫ﺐ ﻣﻨﻬﻢ ﻧَﺎ ﺱٌ ﺭﺟ ﹰ‬
‫ﺤ َ‬
‫ﺻِ‬‫ﻼ ﻭﻟﻘﺪ َ‬‫ﺑﺎﻵﺧﺮ َﻭ ْﺟ َﻬﻪُ ﻭَﻛﺬﻟﻚ ﺇ ﹾﻥ ﺃﻟﻔﺎﻩ ﻧَﺎﺋﻤﹰﺎ ﺃﻭ ﻏﺎِﻓ ﹰ‬
‫ﻓﻜﺎﻥ ﹶﻻ ﻳﻔﺎﺭﻕ ﻣُ ْﻌ ﹶﻈ َﻢ ﺍﻟﻨﱠﺎﺱ ﻓﻠﻤﱠﺎ ﺭﺃﻭ ُﻩ ﻗﺪ ﹶﻗﺮُﺏ ِﻣ ْﻦ ﻣﻔﺮﹺﻕ ﺍﻟﻄﱠﺮﻳﻘﲔ ﻭﺭﺃﻭﺍ ﺍﺣﺘﺮﺍ َﺳﻪُ ﻭﻫﻢ ﻧﺰﻭﻝﹲ ﺇﻣﱠﺎ ﻓِﻲ ﺻﺤﺮﺍﺀ‬
‫ﺡ ﺍﳋﺎﻧَﺎﺕ ﻭﺍﻟﻨّﺎﺱ ﻣُﺘﺸﺎﻏﻠﻮﻥ ﺑﺄﻣُﻮﺭ ِﻫ ْﻢ ﻓﻠﻢ ﻳﺸ ُﻌ ْﺮ ﺻﺎ ِﺣﺐُ ﺍﳍِﻤْﻴﺎﻥ ﻬﻧﺎﺭﹰﺍ ﻭﺍﻟﻨّﺎﺱ َﺣ ْﻮﹶﻟﻪُ ﺇﻻ‬
‫ﺾ ﺳُﻄﻮ ﹺ‬
‫ﻭﺇﻣّﺎ ﰲ َﺑ ْﻌ ﹺ‬
‫ﺲ ﻋﻠﹶﻰ ﺻَﺪﺭﻩ ﻭ َﻣﺪﱠ ﺍﻵﺧَﺮ ﺑﺮﺟْﻠﻴ ِﻪ ﻭﺃﻟﻘﻰ ﻋﻠﻴ ِﻪ‬
‫ﺐ ﺇﻟﻴ ِﻪ ﻭﺟﹶﻠ َ‬
‫ﻭﺍﻟ َﻮ َﻫﻖُ ﰲ ﻋﻨ ِﻘ ِﻪ ﻭﻃﺮ َﺣﻪُ ﺍﻵﺧﺮ ﺣﲔ ﺃﻟﻘﺎﻩ ﰲ ﻋﻨﻘِﻪ ﻭ َﻭﹶﺛ َ‬
‫ﹶﺛﻮْﺑﹰﺎ ﻭﺃﺫﹼ ﹶﻥ ﻓِﻲ ﺃﺫﹸﹺﻧ ِﻪ‬

‫ﺾ ﺃﻫﻞ ﺍﻟﺮﱡﻓﻘﺔ ﻛﺎﳌﻌﲔ ﻭﺍﳌﺘﻔ ﺠﱢﻊ ﻓﻘﺎﻟﻮﺍ ﻟﻪ ‪ :‬ﻣﻜﺎﻧَﻚ ﻓﺈﻧّﻪ ﺇ ﹾﻥ ﺭﺁﻙ ﺧ ﺠﹺﻞ ﻭﺍﺳﺘ ﺤَﻰ ﻓﺄﻣﺴﻚ ﺍﻟﻘﻮ ُﻡ‬
‫ﻓﻘﺎﻡ ﺇﻟﻴﻬﻢ ﺑﻌ ُ‬
‫ﻋﻨﻬﻢ ﻭﺍﺭﲢﻞ ﺍﻟﻘﻮﻡ ﻭﺃﻋﺠﻠﻮﺍ ﺑﺼﺎﺣﺒﻬﻢ ﻓﻠﻤﱠﺎ َﺧﻠﹶﻮﺍ ﺑﻪ ﺃﺧﺬﻭﺍ ﻣﺎ ﺃﺣَﺒﱡﻮﺍ ﻭﺗﺮﻛﻮﺍ ﻣﺎ ﺃﺣَﺒﱡﻮﺍ ﰒﱠ ﲪﻠﻮﻩ َﻋﻠﹶﻰ ﺃﻳﺪﻳﻬﻢ ﺣﱴ‬
‫ﺇﺫﺍ ﺑﺮﺯﻭﺍ ﺭﻣَﻮﻩ ﰲ (‬
‫ﺑﻌﺾ ﺍﻷﻭﺩﻳﺔ ‪.‬‬
‫ﺕ ﻋﻠﻴﻜﻢ‬ ‫ﺷﻌﺮ ﺃﻋﺸﻰ ﳘﺪﺍﻥ ﰲ ﺍﻟﺴﺒﺌﻴﺔ ﻭﻗﺪ ﺫﻛﺮ ﺃﻋﺸَﻰ َﻫﻤْﺪﺍ ﹶﻥ ﺍﻟﺴﱠﺒﺌﻴﱠﺔﹶ ﻭﺷﺄﻧَﻬﻢ ﰲ ﻛﺮﺳﻲﱢ ﺍﳌﺨﺘﺎﺭ ‪ ) :‬ﺷﻬﺪ ُ‬
‫ﺖ ﻋﻠﻴ ِﻪ‬
‫ﺴﻢُ ﻣﺎ ﻛﺮﺳﻴﱡﻜﻢ ﺑﺴَﻜِﻴﻨﺔٍ ** ﻭﺇ ﹾﻥ ﻛﺎ ﹶﻥ ﻗﺪ ﹸﻟﻔﱠ ْ‬
‫ﻑ ( ) ﻭﺃﹸﻗ ِ‬
‫ﺃﻧّﻜﻢ ﺳﺒَﺌِﻴﱠﺔ ** ﻭﺇﻧﱢﻲ ﺑﻜﻢ ﻳﺎ ﺷُ ْﺮﻃﹶﺔ ﺍﻟ ﹸﻜﻔﹾﺮ ﻋﺎﺭ ُ‬
‫ﺍﻟﻠﻔﺎﺋﻒ ( ) ﻭﺇﻧﱢﻲ ﺍﻣﺮﺅٌ ﺃﺣﺒﺒﺖُ ﺁ ﹶﻝ ﳏﻤﱠ ٍﺪ ** ﻭﺁﹶﺛ ْﺮﺕُ َﻭﺣْﻴﹰﺎ ﺿُﻤﱢَﻨ ْﺘ ﻪُ ﺍﳌﺼﺎ ِﺣﻒُ (‬

‫ﲑ ﺭﻗﺎﺑُﻨﺎ ** ﻭﻻ ﹶﻏ ْﺒ َﻦ‬
‫ﺖ ** ﺑﺄﻋﻮﺍﺩ ﺫﺍ ﹴﻭ ﺩﺑﺮﺕ ﻻ ﺗﺴﺎﻋﻒ ( ) ﻭﺩَﺍﻧَﺖْ ﹺﺑ ِﻪ ﻻﺑﻦ ﺍﻟﺰﱡﺑ ﹺ‬
‫ﺤ ْ‬
‫ﺖ ﺑﻪ ﻭﲤﺴﱠ َ‬
‫) ﻭﺇﻥ ﺷﺎﻛﺮﹰﺍ ﻃﺎﻓ ْ‬
‫ﻒ ( ) ﻭﳚ َﻤ ﻊُ ﺭﰉ ﺃﹸﻣﱠ ﹰﺔ ﹶﻗ ْﺪ‬
‫ﺼﺮُ ﻣَﻈﻠﻮﻡٌ ﻭﻳﺄﻣﻦ ﺧﺎﺋ ُ‬
‫ﺐ ﻋُﻘﺒﺎﻫﺎ ﻵ ﹺﻝ ﳏﻤﱠ ٍﺪ ** ﹶﻓﻴُ ْﻨ َ‬
‫ﺤﺰﱡ ﺍﻟﺴﱠﻮﺍِﻟﻒُ ( ) ﻭﺃﺣﺴ ُ‬
‫ﻓﻴﻬﺎ ﺃﻭ ُﺗ َ‬
‫ﺖ ﺣُﺮﻭﺏٌ ﺑﻴﻨَﻬُﻢْ ﻭ َﺣﺴَﺎِﺋﻒُ ( ﺃﺑﻮ ﻋﺒﻴﺪﺓ ‪ :‬ﺍﳊﺴﻴﻔﺔ ﺍﻟﻀﻐﻴﻨﺔ ﻭﲨﻌﻬﺎ ﺣﺴﺎﺋﻒ ‪.‬‬ ‫ﺖ ** ﻭﻫﺎﺟ ّْ‬ ‫ﺸﺘَّﺘ ْ‬
‫َﺗ َ‬
‫ﺴ ُﻪ ﺑﻴﺪﻩ ﺇﻣﱠﺎ ﳋﻮﻑ ﺍﳌﹸ ﺜﹾﻠﺔ ﻭﺇﻣﱠﺎ ﳋﻮﻑ ﺍﻟﺘﻌﺬﻳﺐ ﻭﺍﳍﻮﺍﻥ ﻭﻃﻮ ﹺﻝ ﺍﻷﺳﺮ ﻭﻗﺪ‬ ‫ﻣﻦ ﻗﺘﻞ ﻧﻔﺴﻪ ﺑﻴﺪﻩ ﻭﻣﺎ ﺃﻛﺜﺮ ﻣﻦ ﻗﺘﻞ ﻧﻔ َ‬
‫ﻛﺎﻥ ﺍﳊﻜ ُﻢ ﺑﻦ ﺍﻟﻄﱡﻔﻴﻞ ﺃﺧﻮ ﻋﺎﻣﺮ ﺑﻦ ﺍﻟﻄﻔﻴﻞ ﻭﺃﺻﺤﺎﺑُﻪ ﺧﻨَﻘﹸﻮﺍ ﺃﻧﻔﺴَﻬﻢ ﰲ ﺑﻌﺾ ﺍﻷﻳﺎﻡ ﻓﻌُﻴﱢﺮﻭﺍ ﺑﺬﻟﻚ ﺗﻌﻴﲑﹰﺍ ﺷﺪﻳﺪﹰﺍ‬
‫ﻓﻘﺎﻝ ﺧُﺮﺍﺷﺔ ﺑﻦ ﻋﺎﻣﺮ ﺑﻦ ﺍﻟﻄﻔﻴﻞ ‪ ) :‬ﻭﻗﹸ ْﺪﺗَﻬﻢ ﻟﻠﻤﻮﺕ ﹸﺛﻢﱠ َﺧ ﹶﺬﻟﹾَﺘﻬُﻢْ ** ﹶﻓ ﻼ ﻭﺃﻟﺖْ ﻧﻔﺲٌ ﻋﻠﻴﻚ ﲢﺎﺫ ُﺭ ( ) ﻓﻬ ﹾﻞ‬
‫ﺖ ﺫﺍﻛ ُﺮ (‬
‫ﺖ ﻋﻦ ﺳﻠﻤﺎﻥ ﺃﻡ ﺃﻧ َ‬
‫ﺗﺒﻠِﻐﻨﱢﻲ ﻋﺎﻣﺮﹰﺍ ﺇ ﹾﻥ ﹶﻟﻘِﻴﺘَﻪ ** ﺃﺳﻠﱢﻴ َ‬

‫ﻼ ﹺﻝ‬
‫ﺖ ﺃ ﹾﻇ ﹶ‬
‫ﺨ ﹰﺔ ﺁﺫﺍﻧُﻬﺎ ﻭﺍﻟﻐﺪﺍﺋﺮُ ( ) ﻭﺇﻧﱠﻜﻢ ﺇﺫ ﲣﻨُﻘﻮﻥ ﻧﻔﻮﺳَﻜﻢ ** ﻟﻜ ْﻢ ﲢ َ‬
‫ﻀﻤﱠ َ‬
‫) ﻓﺈﻥﱠ ﻭﺭﺍ َﺀ ﺍﳊﻲﱢ ِﻏﺰْﻻ ﹶﻥ ﺃﻳْﻜ ٍﺔ ** ﻣُ َ‬
‫ﺡ ﻭﻋَﻀْﺒﺎ ﻣُﺬﹶﻛﱠﺮﺍ ( ) ﺑﻜﻞﱢ ﺭﻗﻴ ﹺﻖ ﺍﻟﺸﱠﻔﹾﺮﺗﲔ ﻣُ َﻬﻨﱠ ٍﺪ‬
‫ﺍﻟ ِﻌﻀَﺎ ِﻩ ﺟﺮﺍﺋ ُﺮ ( ) ﻭﳓ ُﻦ ﺻَﺒ ﺤْﻨﺎ ﻋﺎﻣﺮﹰﺍ ﰲ ﺩِﻳﺎﺭﹺﻫﺎ ** ﻋُﻼﻟﹶﺔ ﺃﺭﻣﺎ ﹴ‬
‫ﳋﻄﱢﻲﱢ ﻗﺪ ﻃﺮﱠ ﺃ ﲰَﺮَﺍ ( ) ﻋ ﺠﹺﺒﺖ ﳍﻢ ﺇﺫ ﳜﻨ ﹸﻘﻮُﻥ ﻧﻔﻮﺳَﻬﻢ ** ﻭ َﻣ ﹾﻘﺘَﻠﻬ ْﻢ ﻋﻨﺪ ﺍﻟﻮﻏﹶﻰ ﻛﺎﻥ ﺃﻋﺬﺭﺍ ( )‬ ‫** ﻭﹶﻟ ْﺪ ٍﻥ ﻣﻦ ﺍ ﹶ‬
‫ﺸﺪﱡ ﺍﳊﻠﻴ ُﻢ ﻣﻨﻬﻢ َﻋ ﹾﻘ َﺪ ﺣﺒﻠﻪ ** ﺃ ﹶﻻ ﺇﻧﱠﻤﺎ ﻳﺄﰐ ﺍﻟﺬﻱ ﻛﺎﻥ ُﺣﺬﱢﺭَﺍ (‬
‫َﻳ ُ‬

‫ﺐ ﹶﻟﻪُ ﻛﺎﻥ ﻳُﺴﺎﻭﺭ ﺍﻷﺳ َﺪ ﻭﳝﻨﻌﻪ ﻣﻦ ﺍﻟﻔﺴﺎﺩ ﺣﲔ ﺣﻄﻤﻪ ﺍﻷﺳﺪ‬

‫ﺭﺛﺎﺀ ﺃﰊ ﺯﺑﻴﺪ ﺍﻟﻄﺎﺋﻲ ﻛﻠﺒﹰﺎ ﻟﻪ ﻭﻗﺎﻝ ﺃﺑﻮ ﺯَُﺑ ْﻴ ِﺪ ﰲ ﻛﻠ ﹴ‬
‫ﻭﻛﺎﻥ (‬
‫ﲔ ﺍﳊﹶﻮْﺽ ﻭﺍﻟ َﻌ ﹶﻄ ﹺﻦ ( ) ﻻﻗﻰ ﻟﺪﻯ ﺛﻠﻞ ﺍﻷ ﺿﻮﺍﺀ‬
‫ﺍﲰﻪ ﺃﻛﺪﺭ ﻓﻘﺎﻝ ‪ ) :‬ﺃﺧَﺎﻝ ﺃ ﹾﻛ َﺪﺭُ ﳐﺘﺎ ﹰﻻ ﻛﻌﺎﺩﺗِﻪ ** ﺣﱴ ﺇﺫﺍ ﻛﺎﻥ ﺑ َ‬
‫ﺩﺍﻫﻴﺔ ** ﺃﺳﺮﺕ ﻭﺃﻛﺪﺭﺕ ﲢﺖ ﺍﻟﻠﻴﻞ ﰲ ﻗﺮﻥ (‬

‫ﺏ َﺧ ﹾﻄ ﹺﻮ ﺍﻟﺴﺎ ِﻋﺪَﻳ ﹺﻦ ﹶﻟﻪُ ** ﻓﻮﻕ‬

‫) ﺣﻄﱠﺖ ﹺﺑ ِﻪ ﺳُﻨﱠﺔﹲ ﻭﺭْﻫﺎ ُﺀ ﺗَﻄﹾﺮُﺩُﻩ ** ﺣﺘﱠﻰ َﺗﻨَﺎﻫﻰ ﺇﱃ ﺍﻷﻫﻮﺍﻝ ﰲ َﺳَﻨ ﹺﻦ ( ) ﺇﱃ ﻣُﻘﺎﺭ ﹺ‬
‫ﻉ ** ﻛﺎﻟﺒﻐﻞ ﺧﻂﹼ ﺑﻪ ﺍﻟﻌﺠﻼﻥ ﰲ ﺳﻜﻦ ( )‬ ‫ﺿ َﺮ ٌ‬ ‫ﻀ ﹺﻦ ( ) ﺭﹺﻳﺒﺎ ﹸﻝ ﻇﻠﻤﺎ َﺀ ﻻ ﻗﹶ ﺤْﻢٌ ﻭﻻ َ‬
‫ﺍﻟﺴﱠﺮﺍﺓِ ﹶﻛ ِﺬ ﹾﻓﺮَﻯ ﺍﻟﻘﺎﺭﹺﺡ ﺍﻟ َﻐ ِ‬
‫ﲑ‬
‫ﻓﺄﺳﺮَﻳﺎ ﻭﳘﺎ ﺳﻨﱠﺎ ﳘﻮﻣﻬﻤﺎ ** ﺇﱃ ﻋﺮﻳﻦ ﻛﹸﻌ ﺶﱢ ﺍﻷﺭﻣَﻞ ﺍﻟَﻴ ﹶﻔ ﹺﻦ ( ) ﻫﺬﺍ ﲟﺎ ﻋﻠﻘﺖ ﺃﻇﻔﺎﺭﻩ ﻬﺑﻢ ** ﻭﻇﻦﱡ ﺃﻛ َﺪ َﺭ ﻏ ُ‬
‫ﺍ َﻷ ﹾﻓ ﹺﻦ ﻭﺍﳊﹶﺘَﻦ (‬
 ‫) ﺳﻘﻂ ‪ :‬ﺑﻴﺖ ﺍﻟﺸﻌﺮ ( ) ﺣﱴ ﺇﺫﺍ ﻭﺭﺩ ﺍﻟﻐﺰﺍﻝ ﻭﺍﻧﺘﺒﻬﺖ ** ﳊﺴﻪ ﺃﻡ ﺃﺟﺮ ﺳﺘﺔ ﺷﺰﻥ ( ) ﺑﺎ ٍﺩ ﺟﻨﺎﺟﻨﻬﺎ ﺣﺼﱠﺎﺀ ﻗﺪ‬
‫ﻑ‬
‫ﺃﻓﻠﺖ ** ﳍﻦ ﻳﺒﻬﺮﻥ ﺗﻌﺒﲑﹰﺍ َﻋﻠﹶﻰ ﺳﺪﻥ ( ) ﻭﻇ ﻦﱠ ﺃﻛﺪ ُﺭ ﺃﻥ ﲤﻮﺍ ﲦﺎﻧﻴﺔ ** ﺃﻥ ﻗﺪ ﲡﻠﱠﻞ ﺃﻫ ﹸﻞ ﺍﻟﺒﻴﺖ ﺑﺎﻟﻴُﻤ ﹺﻦ ( ) ﻓﺨﺎ َ‬
‫ﻒ ﻋﻠﻴﻬﻦﱠ ﺿﺎﻓِﻲ‬‫ﻋﺰﱠﻬﺗﻢ ﳌﺎ ﺩﻧﺎ ﳍ ُﻢ ** ﻓﺤﺎﺹ ﺃﻛ َﺪﺭُ ﻣﺸﻔﻴّﹰﺎ ﻣﻦ ﺍﻟ َﻮ َﺳ ﹺﻦ ( ) ﺑﺄﺭﺑَﻊ ﻛﻠﱡﻬﺎ ﰲ ﺍﳋﻠﻖ ﺩﺍﻫﻴﺔ ** ﻋُﻀ ٍ‬
‫ﳉَﻨ ﹺﻦ ( ﺭﺛﺎﺀ ﺃﻋﺮﺍﰊ ﺷﺎﺓ ﻟﻪ ﺃﻛﹶﻠﻬﺎ ﺫﺋﺐ‬
‫ﺏ ﺟُﻨﱠﺘَﻪ ** ﻭﻛﺎ ﹶﻥ ﺑﺎﻟﻠﱠﻴﻞ َﻭﻻﱠﺟﹰﺎ ﺇﱃ ﺍ ﹶ‬
‫ﺨ ﹶﺬ ﺍﻷﻧﻴﺎ ﹺ‬
‫ﺍﻟﻠﺤﻢ ﻭﺍﻟﻠﱭ ( ) ﺃﻟﻔﺎﻩ ﻣﺘﱠ ِ‬
‫ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ‪ :‬ﻗﺎﻝ ﺃﻋﺮﺍﰊﱞ ﻭﺃﻛﻞ ﺫﻳﺐٌ ﺷﺎ ﹰﺓ ﹶﻟﻪُ ﺗﺴﻤّﻰ ﻭﺭﺩﺓ ﻭ ﹸﻛ ْﻨﻴَﺘﻬﺎ ﺃﻡ ﺍﻟﻮَﺭﺩ ‪:‬‬

‫ﺡ ﺃﻭ ﺑَﻜﹶﺮَﺍ ( ) ﻟﻮﻻ ﺍﺑﻨُﻬﺎ ﻭﺳَﻠﻴﻼﺕٌ ﳍﺎ ﻏ ُﺮﺭٌ ** ﻣﺎ‬

‫) ﺃﻭﺩَﻯ ﹺﺑ َﻮ ْﺭ َﺩ ﹶﺓ ﺃﻡﱢ ﺍﻟﻮَﺭ ِﺩ ﺫﹸﻭ َﻋﺴَﻞ ** ﻣﻦ ﺍﻟﺬﺋﺎﺏ ﺇﺫﺍ ﻣﺎ ﺭﺍ َ‬
‫ﺐ ﻭﹺﺗ ﹴﺮ ﻛﺎ ﹶﻥ ﻓﹶﺎﺗﱠﺄﺭﺍ ( )‬
‫ﺢ ﻃﺎﻟ ُ‬
‫ﺍﻧﻔﻜﱠﺖ ﺍﻟ َﻌ ْﻴﻦُ َﺗ ﹾﺬﺭﹺﻱ َﺩﻣْﻌﻬﺎ ِﺩ َﺭﺭَﺍ ( ) ﻛﺄﻧﱠﻤﺎ ﺍﻟﺬﱢﺋﺐ ﺇﺫ َﻳ ْﻌﺪُﻭ َﻋﻠﹶﻰ ﹶﻏﻨَﻤﻲ ** ﰲ ﺍﻟﺼﱡﺒ ﹺ‬
‫ﺍﻋﺘﺎﻣَﻬﺎ ﺍﻋﺘﺎ َﻣﻪُ ﺷَﺜﹾﻦٌ ﺑﺮﺍﺛِﻨﻪُ ** ﻣﻦ ﺍﻟﻀّﻮﺍﺭﻱ ﺍﻟﻠﱠﻮﺍﰐ ﺗﻘﺼِﻢ ﺍﻟﻘﹶﺼَﺮَﺍ ( ﻗﺎﻝ ‪ :‬ﰲ ﻫﺬﺍ ﺍﻟﺸﻌﺮ ﺩَﻟﻴﻞﹲ ﺃﻥﱠ ﺍﻟﺬﱢﺋﺐ ﺇﻧﱠﻤﺎ‬
‫ﺢ ﺟﺎ َﺀ‬‫ﺕ ﻟﻴﻠﹶﺘ ُﻪ ﻛﻠﹼﻬﺎ ﺩﺍﺋﺒﺎﹰ ﻳﻘﻈﺎ ﹶﻥ ﳛﺮُﺱ ﻓﻠﻤﱠﺎ ﺟَﺎ َﺀ ﺍﻟﺼﱡﺒ ُ‬
‫ﻳﻌﺪﻭ ﻋﻠﻴﻬﺎ ﻣﻊ ﺍﻟﺼﺒﺢ ﻋﻨﺪ ﻓﺘﻮﺭ ﺍﻟﻜﻠﹾﺐ ﻋﻦ ﺍﻟﻨﱡﺒﺎﺡ ﻷﻧﱠﻪ ﺑﺎ َ‬
‫ﺐ ﺑﺄﻥ ﻳﺄﻛﻠﻪ ﺍﻷَﺳﺪ ﺣﺘﱠﻰ ﳜﺘﺎﺭﻩ ﻭﻳﻌﺘﺎﻣﻪ ﺇﻻﱠ‬ ‫ﺖ َﻧﻮْﻡ ﺍﻟﻜﻼﺏ ﻭﻣﺎ ﻳﻌﺘﺮﻳﻬﺎ ﻣﻦ ﺍﻟﻨّﻌﺎﺱ ﰒ ﱂ َﻳ ْﺪ ﻉُ ﺍﻟﻠﱠ َﻪ َﻋﻠﹶﻰ ﺍﻟﺬﱢﺋ ﹺ‬
‫ﻭَﻗ ُ‬
‫ﻂ ﺃﺟﺎ َﺯ‬
‫ﻭﺍﻷﺳ ُﺪ ﻳﺄﻛﻞ ﻗﻮﻝ ﺻﺎﺣﺐ ﺍﻟﺪﻳﻚ ﰲ ﺇﺟﺎﺯﺓ ﺍﻟﺸﻌﺮﺍﺀ ﺍﻟﺪﺟﺎﺝ ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﺪﱢﻳﻚ ‪ :‬ﱂ ﻧﺮ ﺷﺮﻳﻔﹰﺎ ﹶﻗ ﱡ‬
‫ﺷﺎﻋﺮﹰﺍ ﺑﻜﻠﹾﺐ ﻭﻻ ﺣَﺒﺎ ﺑﹺﻪ ﺯﺍﺋﺮﺍﹰ ﻭﻗﺪ ﺭﺃﻳﺘَﻬﻢ ﳚﻴﺰﻭﻥ ﺍﻟﺸﱡ َﻌﺮَﺍﺀ ﺑﺎﻟﺪﱠﺟﺎﺝ ﻭﺃ ْﻋ ﹶﻈﻢُ ﻣﻦ‬

‫ﺝ ﳌﺎ ﻗﺎﻝ ﰲ ﺍﻓﺘﺘﺎﺡ ﺧﻴﱪ ﻭﻫﻮ ﻳﻌﲏ (‬

‫ﺫﻟﻚ ﺃﻥ ﻟﻘﻴ َﻢ ﺍﻟﺪﱠﺟَﺎ ﹺ‬
‫ﺕ ﻣَﻨﺎﻛِﺐ ﻭﹶﻓﻘﹶﺎﺭ ( ﻭﻫَﺐ ﹶﻟﻪُ ﺩَﺟﺎﺝ ﺧَﻴﺒَﺮ‬
‫ﺖ ﻧَﻄﺎﺓﹸ ﻣﻦ ﺍﻟﻨﱯﱢ ﺑ ﹶﻔﻴْﻠ ﹴﻖ ** ﺷﻬْﺒﺎ َﺀ ﺫﺍ ِ‬
‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ) :‬ﺭُ ِﻣَﻴ ْ‬
‫ﻋﻦ ﺁﺧﺮﻫﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﻋﻤﺮﻭ ﻭﺍﳌﺪﺍﺋﲏ ﻋﻦ ﺻﺎﱀ ﺑﻦ ﻛﹶﻴّْﺴﺎﻥ ﻭﻟﺘﻠﻚ ﺍﻟﺪﱠﺟَﺎﺝ ﻗﻴﻞ ‪ :‬ﻟﻘﻴﻢ ﺍﻟﺪﱠﺟَﺎﺝ ‪.‬‬
‫ﺇﻳﺎﺱ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﻭﺃﺧﻮﻩ ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ ‪ :‬ﻛﺎ ﹶﻥ ﺇﻳﺎ ﺱٌ ﺑ ُﻦ ﻣﻌﺎﻭﻳَﺔ ﻭﻫﻮ ﺻﻐﲑٌ ﺿﻌﻴﻔﹰﺎ ﺩﻗﻴﻘﹰﺎ‬
‫ﺖ ﺇﻧﱠﻚ‬
‫ﺩﻣﻴﻤﹰﺎ ﻭﻛﺎ ﹶﻥ ﻟﹶﻪ ﺃﺥٌ ﺃﺷﺪﱡ ﺣﺮ ﹶﻛ ﹰﺔ ﻣ ْﻨ ُﻪ ﻭَﺃﻗﻮﻯ ﻓﻜﺎﻥ ﻣﻌﺎﻭَﻳﺔﹸ ﺃﺑﻮﻩ ﻳﻘﺪﱢﻣﻪُ ﻋﻠﹶﻰ ﺇﻳﺎﺱ ﻓﻘﺎﻝ ﻟﹶﻪ ﺇﻳﺎ ﺱٌ َﻳﻮْﻣﹰﺎ ﻳﺎ ﺃﺑ ِ‬
‫ﺏ ﻟﻚ ﻣﺜﻠﻲ ﻭﻣﺜﻠﹶﻪ ‪ :‬ﻫﻮ ﻣﺜﻞ ﺍﻟ ﹶﻔﺮﱡﻭﺝ‬
‫ﺗ ﹶﻘﺪﱢﻡُ ﺃﺧﻲ َﻋﹶﻠﻲّ ﻭﺳﺄﺿﺮ ُ‬

‫ﺴﻪُ ﻳﻠﺘﻘﻂ ﻭﻳﺴﺘﺨﻔﱡﻪ ﺍﻟﻨﺎﺱ ﻭﻛﻠﹼﻤﺎ ﻛﱪ ﺍﻧﺘُﻘﺺ ﺣﱴ ﺇﺫﺍ َﺗﻢﱠ ﻓﺼﺎﺭ‬

‫ﺣﲔ ﺗﻨﻔﻠﻖ ﻋﻨﻪ ﺍﻟﺒَﻴﻀﺔ ﳜﺮﺝ ﻛﺎﺳﻴﹰﺎ ﻛﺎﻓﻴ ﹰﺎ َﻧ ﹾﻔ َ‬
‫ﻂ ﻻ ﻳﻘﺪﺭ َﻋﻠﹶﻰ ﺣﺮﻛﺔ ﻓﺄﺑَﻮﺍﻩ‬
‫ﺥ ﺍﳊﻤﺎﻡ ﺣﲔ ﺗﻨﻔﻠﻖ ﻋﻨﻪ ﺍﻟﺒَﻴﻀﺔﹸ ﻋﻦ ﺳﺎﻗ ٍ‬
‫ﺢ ﺇﻻﹼ ﻟﻠﺬﺑﺢ ﻭﺃﻧﺎ ﻣﺜ ﹸﻞ ﻓﹶﺮ ﹺ‬
‫ﺩﺟﺎﺟﺔ ﱂ ﻳﺼﻠ ْ‬
‫ﺠﺪُ ﺑﻪ ﺍﻟﻨﺎﺱ ﻭﻳﻜﺮﻣﻮَﻧﻪُ ﻭﻳﺮﺳﻞ ﻣﻦ ﺍﳌﻮﺍﺿﻊ ﺍﻟﺒﻌﻴﺪﺓ‬ ‫ﺸ ُﻪ ﰒﱠ ﳛﺴُﻦ ﺑﻌﺪ ﺫﻟﻚ ﻭﻳﻄﲑ ﻓﹶﻴ ﹺ‬‫ﻳﻐﺬﹸﻭﺍﹺﻧ ِﻪ ﺣﺘّﻰ ﻳﻘﻮﻯ ﻭﻳﺜﺒﺖَ ﺭﻳ ُ‬
‫ﺸﺘَﺮﻯ ﺑﹺﺎ َﻷﺛﹾﻤﺎ ِﻥ ﺍﻟﻐﺎﻟﻴﺔ ﻓﻘﺎﻝ ﺃﺑﻮﻩ ‪ :‬ﻟﻘﺪ ﺃﺣﺴﻨﺖ ﺍﳌﺜﻞ ﻓﻘﺪﱠﻣﻪ َﻋﻠﹶﻰ ﺃﺧﻴ ِﻪ ﻓﻮﺟَﺪ‬
‫ﻓﻴﺠﻲﺀ ﻓﻴُﺼﺎﻥ ﻟﺬﻟﻚ ﻭﻳُ ﹾﻜ َﺮﻡُ ﻭُﻳ ْ‬
‫ِﻋ ْﻨ َﺪﻩُ ﺃﻛﺜ َﺮ ﳑﺎ ﻛﺎ ﹶﻥ ﻳﻈ ﻦﱡ ﻓﻴﻪ ‪.‬‬
‫ﺾ ﻣﺼﺎﱀ ﺍﻟﺪﱠﺟﺎﺝ ﻭﺫﻟﻚ ﺃﻥﹼ ﺍﻟﺪﱠﺟﺎﺝ ِﻣ ْﻦ ﻟ ُﺪ ﹾﻥ ﳜﺮﺝ ﻣﻦ‬
‫ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ‪ :‬ﻭﻗﺪ ﺃﻏﻔﻞ ﺇﻳﺎ ﺱٌ ﰲ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺑﻌ َ‬
‫ﺚ ﺣﺎ ﹰﻻ ﻷﻧﱠ ُﻪ ﻻ ﻳﺼﻠﺢ ﻓﻴﻪ‬
‫َﺣﺪﱢ ﺍﻟﺼﱢﻐَﺮ ﻭﺍﻟ ﹶﻜﻴْﺲ ﺇﱃ ﺃﻥ ﻳﺪﺧﻞ ﰲ َﺣﺪﱢ ﺍﻟﻜﱪ ﻭﺍﺣﺘﻤﺎ ﹺﻝ ﺍﻟﻠﱠﺤﻢ ﻭﺍﻟﺸﱠﺤﻢ ﻳﻜﻮﻥ ﺃﺧﺒ ﹶ‬
‫ﳋﺐﱡ ﻻ ﳜﺪﻋﲏ ﻭﻻ ﳜﺪَﻉ‬ ‫ﺖ ِﲞﺐﱟ ﻭﺍ ِ‬
‫ﻟﻠﺬﱠﺑﺢ ﻭﻗﺪ ﺧﺮﺝ ﻣﻦ ﺣﺪﱢ ﺍﻟ ﹶﻜﻴْﺲ ﻭﺍﻻﺳﺘﻤﻼﺡ ﻭﺇﻳﺎ ﺱٌ ﻫﻮ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ‪ :‬ﻟﺴ ُ‬
‫ﺍﺑﻦ ﺳﲑﻳﻦ ﻭﻫﻮ ﳜﺪﻉ ﺃﰊ ﻭﳜﺪَﻉ ﺍﳊﺴَﻦ ‪.‬‬

‫ﺑﺎﺏ ﻣﺎ ﳛﺘﺎﺝ ﺇﱃ ﻣﻌﺮﻓﺘﻪ‬

‫ﳊﺮُ ﻭﲨﻌﻪ ﺃﺣْﺮﺍﺡ ﻭﻗﺎﻝ ﺍﻟﻔﺮﺯﺩﻕ ‪ ) :‬ﺇﻧﱢﻲ ﺃﻗﻮ ُﺩ‬
‫ﻳﻘﺎﻝ ﹶﻓﺮْﺝ ﺍﳌﺮﺃﺓ ﻭﺍﳉﻤﻊ ﻓﹸﺮﻭﺝ ﻭﻫﻮ ﺍﻟ ﹸﻘﺒُﻞ ﻭﺍﻟﻔﹶﺮْﺝُ ﻛِﻨﺎﻳﺔ ﻭ ﺍﻻﺳﻢ ﺍ ِ‬
‫ﻼ ْﳑﺮَﺍﺣَﺎ ** ﰲ ﻗﹸﺒﱠ ٍﺔ ﻣُﻮﻗﹶﺮ ٍﺓ ﺃ ْﺣﺮَﺍﺣَﺎ ( ﻗﺎﻟﻮﺍ ‪ :‬ﻭﺇﻧﱢﻤﺎ ﲨﻌﻮﻩ َﻋﻠﹶﻰ ﺃﺣﺮﺍﺡ َﻷﻥﱠ ﺍﻟﻮﺍﺣﺪ ِﺣﺮْﺡ ﻫﻜﺬﺍ ﻛﺎﻥ ﺃﺻﻠﻪ ﻭﻗﺪ‬
‫ﲨﹰ‬
‫ﻳﺴﺘﻌﺎﺭ ﺫﻟﻚ ﻭﻫﻮ ﻗﻠﻴﻞ ﻗﺎﻝ ﺍﻟﺸﺎ ِﻋﺮُ ‪ :‬ﻓﻠﻢ ﻳﺮﺽ ﺍﻻﺳﺘﻌﺎﺭﺓ ﺣﺘﱠﻰ ﺃﳊﻖ ﻓﻴﻬﺎ ﺍﳍﺎﺀ ﻭﻫﻮ ﺍﻟ ﹶﻜ ْﻌﺜﹶﺐ ﻭﻗﺎﻝ ﺍﻟﻔﺮﺯﺩﻕ ‪) :‬‬
‫ﺐ(‬‫ﻕ ﺍ َﻷﺛﹶﺎﰲ ﺭَﻓﻌﻨﻬﺎ ** ﺑﺜﺪﻳﲔ َﻣ ْﻊ ﳓﺮ ﻛﺮ ﹴﱘ ﻭ ﹶﻛ ْﻌﹶﺜ ﹺ‬
‫ﺇﺫﺍ ﺑﻄِﺤﺖ ﻓﻮ َ‬

‫ﺢ ﻭﻫﻮ ﺍﻷﺟﻢ ﻭﻗﺎﻝ ﺍﻟﺮﱠﺍﺟﺰ ‪ ) :‬ﺟﺎﺭﻳﺔ ﺃﻋﻈﻤﻬﺎ ﺃﺟَﻤﱡﻬﺎ ** ﻗﺪ ﲰﱠﻨﺘْﻬﺎ‬ ‫ﺼﹺ‬‫ﺐ ﱂ َﻳ ْﻤ َ‬

‫ﻭﻗﺎﻝ ﺍﻷﻏﻠﺐ ‪ :‬ﺣَﻴﱠﺎﻛﺔ ﻋﻦ ﻛﻌْﺜ ﹴ‬
‫ﲔ ﻭﺇﺳﻜﺎﻥ ﺍﻟﻜﺎﻑ ﻭﺃﻧﺸﺪﻭﺍ ‪) :‬‬ ‫ﺑﺎﻟﺴﱠﻮﻳﻖ ﺃﻣﱡﻬﺎ ( ﺑﺎﺋﻨﺔ ﺍﻟﺮﱢ ْﺟ ﹺﻞ ﻓﻤﺎ ﺗَﻀﻤﱡﻬﺎ ﻭﻗﺎﻝ ‪ :‬ﻭﻗﺪ ﻳﺴﻤّﻰ ﺍﻟﺸﱠﻜﹾﺮ ﺑﻔﺘﺢ ﺍﻟﺸﱢ ﹺ‬
‫ﺖ َﻋ ْﻤ َﺮ ﺓﹸ ﻣﻦ‬
‫ﺖ ** َﲟﻨْﻊ ﺍﻟﺸﱠ ﹾﻜ ﹺﺮ ﺃﺗﺄﻣَﻬَﺎ ﺍﻟﻘﹶﺒﻴﻞﹸ ( ﺃﺗﺄﻣﻬﺎ ‪ :‬ﺃﻓﻀﺎﻫﺎ ﻭﺃﻣﱠﺎ ﻗﻮﻟﻪ ‪ ) :‬ﻗﺪ ﺃﻗﺒﹶﻠ ْ‬‫ﺖ ﻛﻠﻴﻠﺔ ﺍﻟﺸﱠ ْﻴﺒَﺎﺀ َﻫﺒﱠ ْ‬ ‫ﻭﻛﻨ َ‬
‫ﳊ َﺮ ﻓﻠﻴﺲ ﺫﻟﻚ ﻣﻦ ﺃﲰﺎﺋﻪ ﻭﻟﻜﻨﻪ ﺳﱠﻤﺎﻩ ﺑﺬﻟﻚ ﻋﻠﻰ‬ ‫ﻕ ﺑﺎﻗﻬﺎ ( ﻗﺎﻝ ‪ :‬ﻭﻫﻮ ﺇﻥ ﺃﺭﺍ َﺩ ﺍ ِ‬ ‫ﺝ ﲞَﺎ ﹺ‬
‫ﺼﻘﹶﺔ ﺍﻟﺴﱠ ْﺮ ﹺ‬ ‫ِﻋﺮَﺍﻗِﻬﺎ ** ﻣُ ﹾﻠ َ‬
‫ﺍﳌﺰﺍﺡ‬

‫ﺨﻒﱢ ﻓﻘﺎﻝ ‪ ) :‬ﺳﺎ َﻭﺭَﻫﺎ‬

‫ﻗﺎﻟﻮﺍ ‪ :‬ﻭﺍﻟﻈﱠﺒْﻴَﺔﹸ ﺍﺳﻢ ﺍﻟ ﹶﻔﺮْﺝ ﻣﻦ ﺍﳊﺎﻓﺮ ﻭﺍﳉﻤﻊ ﺍﻟﻈﱠﺒَﻴﺎﺕ ﻭﻗﺪ ﺍﺳﺘﻌﺎﺭﻩ ﺃﺑﻮ ﺍﻷﺧﺰﺭ ﻓﺠﻌﻠﻪ ﻟﻠ ُ‬
‫ﻕ ﹶﻇ ْﺒَﻴﻴْﻬﺎ‬
‫ﺨﺮﱠ َ‬
‫ﻚ ** ﹶﻓ َ‬
‫ﻋﻨ َﺪ ﺍﻟ ﹸﻘﺮُﻭ ِﺀ ﺍﻟﻮﺣ ْﻢ ** ﰲ ﺍﻷﺭﺽ ﺫﺍﺕ ﺍﻟﻈﹼﺒﻴﺎﺕ ﺍﳉﺤ ْﻢ ( ) ﻓﺠﺎﺀ ﺑﻐُﺮﻣﻮ ﹴﻝ ﻭﻓﻠﻚ ﻣُ َﺪﻣْﹶﻠ ٍ‬
‫ﳋﻒﱢ ﺍﳊﻴﺎ ﻭﺍﳉﻤﻊ ﺃﹶﺣﻴﻴﺔ ﻭﻫﻮ ﻣﻦ ﺍﻟﺴﺒﻊ ﹶﺛﻔﹾﺮ ﻭﻗﺪ ﺍﺳﺘﻌﺎﺭﻩ ﺍﻷَﺧﻄﻞﹸ ﻟﻠﻈﱢﻠﹾﻒ‬ ‫ﺸﺒﱢﻖُ ( ﻭﻫﻮ ﻣﻦ ﺍﻟﻈﱢﻠﻒ ﻭﺍ ﹸ‬ ‫ﺍﳊِﺼﺎﻥﹸ ﺍﳌﹸ َ‬
‫ﺽ ﺃﻥ ﺍﺳﺘﻌﺎﺭﻩ ﻣﻦ ﺍﻟﺴﱠﺒُﻊ ﻟﻠﺒﻘﺮﺓ‬ ‫ﻼ َﻣ ﹰﺔ ** ﻭﻋﺒﻠﺔ ﹶﺛﻔﹾﺮ ﺍﻟﺜﹼ ْﻮ َﺭ ِﺓ ﺍﳌَﺘﻀَﺎ ﹺﺟ ﹺﻢ ( ﻓﻠﻢ ﻳﺮ َ‬
‫ﻓﻘﺎﻝ ‪َ ) :‬ﺟﺰَﻯ ﺍﻟﻠﱠﻪ ﻋﻨّﺎ ﺍ َﻷ ْﻋ َﻮ َﺭ ْﻳ ﹺﻦ َﻣ ﹶ‬
‫ﺣﺘﱠﻰ ﺟﻌﻞ ﺍﻟﺒﻘﺮﺓ ﺛﻮﺭﺓ ﻭﻗﺪ ﺍﺳﺘﻌﺎﺭﻩ ﺍﻟﻨﱠﺎﺑﻌﺔﹸ ﺍﳉﹶﻌﺪﻱﱡ (‬
‫ﻼ(‬
‫ﺖ ِﻣ ْﻦ ﺁﺧﺮ ﺍﻟﻠﻴﻞ ﺃﹸﻳﱠ ﹶ‬
‫ﻟﻠﺤﺎﻓﺮ ﻛﻤﺎ ﺍﺳﺘﻌﺎﺭﻩ ﺍﻷﺧﻄﻞ ﻟﻠﻈﱢﻠﻒ ﻓﻘﺎﻝ ‪ ) :‬ﺑُﺮﹺﻳﺬَﻧ ﹲﺔ َﺑﻞﱠ ﺍﻟَﺒﺮَﺍﺫﻳﻦ ﹶﺛ ﹾﻔﺮَﻫﺎ ** ﻭﻗﺪ َﺷﺮﹺﺑ ْ‬

‫ﻭﻗﺪ ﻗﺎﻟﻮﺍ ﺑﹺﺮﺫﻭﻧﺔ ﻭﻗﺎﻝ ﺍﻟﺮﱠﺍﺟﺰ ‪ ) :‬ﺗ َﺰ ْﺣﺰَﺣﻲ ﺇﻟﻴﻚ ﻳﺎ ﺑﹺﺮ ﹶﺫﻭْﻧ ْﻪ ** ﺇﻥﹼ ﺍﻟﱪﺍﺫِﻳ َﻦ ﺇﺫﹶﺍ َﺟ َﺮ ْﻳَﻨ ْﻪ ( َﻣ َﻊ ﺍﳉﻴﺎ ِﺩ ﺳﺎﻋَﺔﹲ ﺃﻋَﻴ ْﻴَﻨ ْﻪ‬
‫ﺶ ﻭﺍﻟﺜﱠﻔﹾﺮُ ﻭَﺍ ﹺﺭﻡُ (‬‫ﺖ ﺍﻟ ﹶﻜ ْﺒ ﹺ‬
‫ﺤﺮﱠﻙُ ﹾﲢ َ‬ ‫ﺴﻴﱠ ﹲﺔ ** َﺗ َ‬
‫ﺠﻌَﻠ ُﻪ ﻟﻠﻨﻌﺠﺔ ﻓﻘﺎﻝ ‪ ) :‬ﻭﻣﺎ ﻋﻤﺮُﻭ ﺇﻻﱠ َﻧ ْﻌ ﺠَﺔ ﺳَﺎ ﹺﺟ ِ‬
‫ﻭﻗﺪ ﺍﺳﺘﻌﺎﺭﻩ ﺁﺧ ُﺮ ﹶﻓ َ‬
‫ﺏ ** ﺑﻨﺖ ﺳُﻮﻳﺪ‬ ‫ﺴﻴّﺔﹸ ‪ :‬ﺿﺄ ﹸﻥ ﰲ ﺗﻐﻠﺐ ﻭﻗﺪ ﺍﺳﺘﻌﺎﺭﻩ ﺁﺧ ُﺮ ﻓﺠﻌﻠﻪ ﻟﻠﻤﺮﺃﺓ ﻓﻘﺎﻝ ‪ ) :‬ﳓﻦ ﺑﻨﻮ َﻋ ْﻤﺮَﺓ ﰲ ﺍﻧﺘِﺴﺎ ﹺ‬
‫ﻭﺍﻟﺴﱠﺎ ﹺﺟ ِ‬
‫ﺐ ﺍﻟﺒﻌﲑ ﻭﻫﻮ ﻟﻜﻞﱢ ﺷﻲﺀ ﻭ ِﻣﻘﹼﻠﻢ‬ ‫ﺏ ( ﻭﻳﻘﺎﻝ ﳉﹸﺮﺩﺍﻥ ﺍﳊﻤﺎﺭ ﻏﺮﻣﻮﻝ ﻭﻗﺪ ﻳﻘﺎﻝ ﺫﻟﻚ ﻟﻺﻧﺴﺎﻥ ﻭﻗﻀﻴ ﹺ‬ ‫ﺃ ﹾﻛﺮَﻡ ﺍﻟﻀﱢﺒﺎ ﹺ‬
‫ﺍﳉﻤﻞ ﻓﻘﻂ ﻭﻣﻦ ﺍﻟﺴﺒﺎﻉ ﺍﻟﻌﻘﺪﺓ ﻭﺃﺻﻠﻪ ﻟﻠﻜﻠﺐ ﻭﺍﻟﺬﱢﺋﺐ ﻭﻗﺎﻝ ﺟﺮﻳﺮ ‪ ) :‬ﺇﺫﺍ َﺭﻭﹺﻳ َﻦ ﻋَﻠﹶﻰ ﺍﳋﻨﺰﻳﺮ ﻣﻦ َﺳ ﹶﻜ ﹴﺮ **‬
‫ﲔ ُﺟ ْﺮﺩَﺍﻧﺎ ( ﻭﻳﻘﺎﻝ ‪ :‬ﺻﺮﻓﺖ ﺍﻟﻜﻠﺒﺔ ﺻﺮﺍﻓﹰﺎ ﻭ ﺻِﺮﻭﻓﹰﺎ ﻭﻇﻠﻌﺖ ﺗﻈﻠﻊ ﻇﻠﻮﻋ ﹰﺎ‬
‫ﻧﺎﺩَﻳ َﻦ ﻳﺎ ﺃ ْﻋ ﹶﻈ َﻢ ﺍﻟ ﹶﻘﺴﱢ َ‬

‫ﻭﻗﺎﻟﻮﺍ ﰲ ﺍﻷﻣﺜﺎﻝ ‪ :‬ﻻ ﺃ ﹾﻓ َﻌﻞﹸ ﺣﺘﱠﻰ ﻳﻨﺎ َﻡ ﻇﺎِﻟ ُﻊ ﺍﻟﻜﻼﺏ ﺃﻱ ﺍﻟﺼﺎﺭﻑ ﻭﱂ ﻳﻌﺮﻑ ﺍﻷَﺻﻤ ِﻌﻲﱡ ﻇﻠﻌﺖ ﺍﻟﻜﻠﺒﺔ ﲟﻌﲎ‬
‫ﺻﺮَﻓﺖ ﻭﺍﺳﺘﺤﺮﻣﺖ ﻭﺃ ْﺟﻌَﻠﺖ ﻭﺍﺳﺘﺠﻌﻠﺖ ﻭﺍﺳﺘﻄﺎﺭﺕ ﻭﺍﻟﺬﺋﺒﺔ ﰲ ﺫﻟﻚ ﻛﺎﻟﻜﻠﺒﺔ ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ﰲ ﺍﻟﺴﱢﺒﺎﻉ ‪ :‬ﻗﺪ‬ ‫َ‬
‫َﻭ ﺿَﻌﺖ ﻭﻭﻟﹶﺪﺕ ﻭﺭﻣﺼَﺖ ﻣﺜ ﹶﻞ ﻣﺎ ﻳﻘﺎ ﹸﻝ ﻟﻠﻨﱠﺎﺱ ﻭﺍﻟﻐﻨﻢ ‪.‬‬

‫ﲝﺚ ﰲ ﺍﳌﺬﻛﺮ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻭﻣﺆﻧﺜﻪ‬

‫ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ﻛﻠﺒﺔ ﻭﻛﻠﺐ ﻭﺫﺋﺒﺔ ﻭﺫﺋﺐ ﻭﺑﹺﺮﺫﻭﻥ ﻭﺑﺮﺫﹶﻭﻧﺔ ﻭﺃﻧﺸﺪ ‪:‬‬
‫ﲑ ﻃﺎﺋِﻞ ( ﻭﻳﻘﺎﻝ ﺭﺟﻞ ﻭﺭﺟﺎﻝ ﻭﺍﻣﺮﺃﺓ ﻭﻧﺴﺎﺀ ﻭﻟﻴﺲ ﳍﺎ‬
‫ﺖ ﻋﻠﻰ ﹺﺑ ْﺮ ﹶﺫ ْﻭَﻧ ٍﺔ ﻏ ﹺ‬
‫ﺖ ﺇﺫﺍ ﻣﺎ ﺟﺎﻟﺖ ﺍﳋ ْﻴ ﹸﻞ َﺟﻮْﻟ ﹰﺔ ** ﻭﺃﻧ َ‬
‫) ﺃﺭ ْﻳ َ‬
‫ﲨﻊٌ ﻣﻦ ﻭﺍﺣﺪﻫﺎ ﻭﻳﻘﺎﻝ ﺑﻌﲑ ﻭﻧﺎﻗﺔ ﻭﲨﻞ ﻭﻻ ﻳﻘﺎﻝ ﲨﻠﺔ ﻭﻻ ﺑﻌﲑﺓ ﻭﻗﺪ ﻗﺎﻟﻮﺍ ﺭﺟﻞ ﻭﺭﺟﻠﺔ ﻭﺷﻴﺦ ﻭﺷﻴ ﺨَﺔ ﻭﻳﻘﺎﻝ‬
‫ﻛﺒﺶ ﻭﻧﻌﺠﺔ ﻭﻻ ﻳﻘﺎﻝ ﻛﺒﺸﺔ ﻛﻤﺎ ﻻ ﻳﻘﺎﻝ ﺃﺳﺪﺓ ﻭﻳﻘﺎﻝ ﺃﺳﺪ ﻭﻟﺒﻮﺓ ﻭﻟﺒﻮﺍﺕ ﻭﻳﻘﺎﻝ ﺫﺋﺒﺔ ﻭﺫﺋﺐ ﻭﻗﺎﻝ ﺍﻟﺸﺎ ِﻋﺮُ ‪:‬‬
‫ﻭﻳﻘﺎﻝ ﺇﻧﺴﺎﻥ ﻭﺇﻧﺴﺎﻧَﺔﹲ ﻭﺳﺒﻊ ﻭﺳﺒﻌﺔ ﻭﲪﺎﻡ ﻭﲪﺎﻣﺔ ﻭﲪﺎﺭ ﻭﲪﺎﺭﺓ ﻭ ِﺳﺮْﺣﺎﻥ ﻭﺳﺮﺣﺎﻧَﺔ ﻭَﺳِﻴﺪٌ ﻭﺳِﻴﺪﺓ ﻭﻫِﻘﻞ ﻭ ﻫِﻘﻠﺔ‬
‫ﺕ ﺇﻟ ﹶﻘ ﹰﺔ ﻣﻦ ﺍﻹﻟ ْﻖ ﻭﺯﻋﻢ ﺃﻧﱠﻪ ﻳﻘﺎﻝ ﺿﺒﻊ ﻭﺿﺒﻌﺔ ﻭﺛﻌﻠﺐ ﻭﺛﻌﻠﺒﺔ ﻭﺃﺻﺤﺎﺑُﻨﺎ ﻻ‬
‫ﻭﺇﻟﻖ ﻭﺇﻟﹼﻘﹶﺔ ﻭَﻗﺎﻝ ﺭﺅﺑﺔ ‪َ :‬ﺟﺪﱠ ﻭﺟﺪﱠ ْ‬
‫ﺿﺒُﻌﺔ ﻋﺮﺟﺎﺀ ﻭﻳﻘﺎﻝ ﺛﹸﺮﻣُﻠﺔ‬ ‫ﻳﻘﻮﻟﻮﻥ ﻫﺬﺍ ﻭﻳﻀﺤﻜﻮﻥ ﳑﻦ ﻳﻘﻮﻟﻮﻥ َ‬

‫ﺿﺒْﻌﺎَﻧ ﹲﺔ ﻭﺟﻴﺄﻝ ﻭ َﺟﻴْﺄﻟﺔ‬ ‫ﺿﺒْﻌﺎﻥ َﻭ ِ‬ ‫ﻭﻳﻘﺎﻝ ﻣﻦ ﺍﻟﻔﺮﺍﺥ ﻓﺮﺥ ﻭَﻓﺮﺧﺔ ﻭﻣﻦ ﺍﻟﻨﻤﻮﺭ ﻧَﻤِﺮ َﻭَﻧﻤِﺮﺓ ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ﺫِﻳ ﺦٌ ﻭ ِﺫ ﹶﳜ ﹲﺔ ﻭ ِ‬
‫ﺕ ** َﻋ ﹾﻘ َﺮَﺑ ﹲﺔ ﻳﻜﹸﻮﻣُﻬﺎ‬
‫ﻭﻳﻘﺎﻝ ﻋﻘﺮﺏ ﻭﻋﻘ َﺮﺑَﺔ ﻭﺍﻟﻌُﻘﺮُﺑﺎﻥ ﺍﻟﺬﱠﻛﹶﺮ ﻭﺣﺪَﻩ ﻭﻗﺎﻝ ﺍﻟﺸﺎ ِﻋﺮُ ‪ ) :‬ﻛﺄﻥﱠ َﻣ ﺮْﻋﻰ ﹸﺃﻣﱠ ﹸﻜ ْﻢ ﺇ ﹾﺫ ﹶﻏ َﺪ ْ‬
‫ُﻋ ﹾﻘﺮُﺑﺎ ﹾﻥ ( ﻭﻣﻦ ﺍﻟﻀﻔﺎﺩﻉ ﺿﻔﺪَﻉ ﻭَﺿﻔ َﺪﻋَﺔ ﻭﻣﻦ ﺍﻟﻘﻨﺎﻓﺬ ﻗﹸﻨﻔﹸﺬ ﻭﻗﹸﻨﻔﺬﺓ ﻭ َﺷ ْﻴ َﻬ ٌﻢ ﻭﺷَﻴﻬﻤﺔﹲ ﻭﻣﻦ ﺍﻟﻘﺮﻭﺩ ﻗﺮﺩ ﻭﻗﺮﺩﺓ‬
‫ﻭﻳﻘﺎﻝ ﺇﻟﹾﻘﺔ ﻭ ِﻗﺸﱠﺔ ﻭﻻ ﻳﻘﺎﻝ ﺇﻟﹾﻖ ﻭِﻗﺶّ ﻭﻳﻘﺎﻝ ﻟﻮﻟﺪ ﺍﻟﻘﺮﺩ ُﺭﺑﱠﺎﺡ ﻭﺍﻷُﻧﺜﻰ ﺇﻟﻘﺔ ﻭﻗﺎ ﹶﻝ ﺍﻟﺸﱠﺎ ِﻋﺮُ ‪ ) :‬ﻭﺇﻟﹾﻘﹶﺔﹸ ﺗُﺮﻏِﺚ‬
‫ُﺭﺑﱠﺎﺣﻬَﺎ ** ﻭﺍﻟﺴﱠﻬْﻞﹸ ﻭﺍﻟﻨﱠﻮﹶﻓﻞﹸ ﻭﺍﻟﻨﱠﻀْﺮُ (‬

‫ﻭﻣِﻦ ﺍﻟﻨﻌﺎﻡ ﻫِﻘﻞ َﻭﻫِﻘﻠﺔ ﻭﻫَﻴﻖ ﻭﻫَﻴ ﻘﹶﺔﹲ ﻭ ﺻَﻌﻞ ﻭ ﺻَﻌﻠﺔ ﻭﺳ ﹶﻔﻨﱠﺞ ﻭﺳ ﹶﻔﻨﱠﺠﺔ ﻭﻧﻌﺎﻡٌ ﻭَﻧﻌﺎﻣ ﺔ ﻭﺍﻟﻮﺍﺣﺪ ﻣﻦ ﻓﺮﺍﺧﻬﺎ ﺍﻟﺮﺃﻝ‬
‫ﻭﺍﳉﻤﻊ ﺭﺋﺎﻝ ﻭﺭﹺﺋﻼﻥ ﻭﺃﺭﺁﻝ ﻭﺃﺭﺅﻝ ﻭﺍﻷُﻧﺜﻰ ﺭﺃﻟﺔ ﻭﺣﻔﹼﺎﻧﺔﹲ ﻭﺍﳉﻤﻊ ﺣَﻔﹼﺎﻥ ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﳊﹶﻔﹼﺎﻥ ﺃﻳﻀﹰﺎ ﻟﻠﻮﺍﺣﺪ ﻭﻳﻘﺎﻝ ﳍﺎ‬
‫ﻗِﻼﺹ ﻭﺍﻟﻮﺍﺣﺪﺓ ﻗﻠﻮﺹ ﻭﻻ ﻳﻘﺎﻝ ﻗﻠﻮﺻﺔ ﻭﻳﻘﺎﻝ ﻇﻠﻴﻢ ﻭﻻ ﻳﻘﺎﻝ ﻇﹶﻠ ﻴﹺﻤﺔ ﻭﻳﻘﺎﻝ ﹺﻧ ﹾﻘﻨﹺﻖ ﻭﻻ ﻳﻘﺎﻝ ﻧﹺﻘﻨﹺﻘﺔ ﻭﻳﻘﺎﻝ ﻣﻦ‬
‫ﺍﻷَﺭﺍﻧﺐ ﺃﺭﻧﺐ ﻭﻻ ﻳﻘﺎﻝ ﺃﺭﻧﺒﺔ ﻭﺍﻟﺬﻛﺮ ُﺧﺰَﺯ ﻭﻳﻘﺎﻝ ﻟﻸُﻧﺜﻰ ِﻋ ﹾﻜﺮﹺﺷﺔ ﻭﻟﻮﻟﺪﻫﺎ ﺧِﺮْﻧﹺﻖ ﻭﻳﻘﺎﻝ ﻫﺬﻩ ﺃﺭﻧﺐ ﻭﻫﺬﻩ ﻋﻘﺎﺏ‬
‫ﻉ‬
‫ﺱ ِﻋ ﹾﻜ ﹺﺮ َﺷ ٍﺔ َﺯﻣُﻮ ﹺ‬
‫ﺕ ** ﲡﺮّ ﺑﺮَﺃ ﹺ‬
‫ﻭﻻ ﻳﻘﺎﻝ ﻫﺬﺍ ﺍﻷَﺭﻧﺐ ﻭﻻ ﻫﺬﺍ ﺍﻟﻌﻘﺎﺏ ﻭﻗﺎﻝ ﺍﻟﺸﱠﻤﱠﺎﺥ ‪ ) :‬ﻓﻤﺎ ﺗﻨﻔﻚﱡ ﺑﲔ ﻋُﻮﻳ ﹺﺮ ﺿَﺎ ٍ‬
‫(‬

‫ﺐ(‬
‫ﻗﺎﻝ ﻭﻳﻘﺎﻝ ﻟﻮﻟﺪ ﺍﻟﻜﻠﺐ ﺟﺮﻭٌ ﻭﺍﻷُﻧﺜﻰ ﺟﺮﻭﺓ ﻭﻫﻮ ِﺩ ْﺭﺹ ﻭﺍﳉﻤﻊ ﺃﺩﺭﺍﺹ ﻭﻳﻘﺎﻝ ﳌﻦ ﻋﻀﱠﻪ ﺍﻟﻜ ﹾﻠ ُ‬
‫ﺍﻟ ﹶﻜِﻠﺐُ ‪ :‬ﺑﺎ ﹶﻝ ﻛﺄﺩﺭﺍﺹ ﺍﻟﻜﻼﺏ ‪.‬‬

‫ﺑﺪﺀ ﺍﻹﺑﺼﺎﺭ ﻋﻨﺪ ﺃﻭﻻﺩ ﺍﻟﺴﺒﺎﻉ‬

‫ﲑ ﻣﻦ ﺍﻟﺴﱢﺒﺎﻉ ‪.‬‬
‫ﻭﺟﺮﻭ ﺍﻟﻜﻠﺐ ﻳﻜﻮﻥ ﺃﻋﻤﻰ ﻋَﺸﺮ ﹶﺓ ﺃﻳﺎﻡ ﻭﺃﻛﺜﹶﺮ ﻭﻗﺪ ﻳﻌﺮﹺﺽ ﺷﺒﻴﻪٌ ﺑﺬﻟﻚ ﻟﻜﺜ ﹴ‬
‫ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ ﻭﻳﻘﺎﻝ ﺑﺼﺒﺺ ﺍﳉﺮ ُﻭ ﻭﻓﻘﱠﺢ ﻭﺟﺼﱠﺺ ﺇﺫﺍ ﻓﺘﺢ ﻋﻴﻨﻴﻪ ﺷﻴﺌﺎﹰ ﻭﺻﺄﺻﺄ ﺇﺫﺍ ﱂ ﻳﻔﺘﺢ ﻋﻴﻨﻴﻪ ﻭﻟﺬﻟﻚ ﻗﺎﻝ‬
‫ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺟﺤﺶ ﻭﺍﻟﺴﱠﻜﺮﺍﻥ ﺑﻦ ﻋﻤﺮﻭ ﻟﻠﻤﺴﻠﻤﲔ ﺑﺒﻼﺩ ﺍﳊﺒﺸﺔ ‪ :‬ﺇﻧﱠﺎ ﻓﹶﻘﱠﺤﻨﺎ ﻭﺻﺄﺻﺄﰎ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺮﱡﺟﺎﺯ ﰲ‬
‫ﺑﻌﺾ ﺍﻟﺼﱢﺒﻴﺎﻥ ‪:‬‬

‫ﺐ ﱂ ﻳﻔﻘﱢﺢ ( ﻭﻳﻘﺎﻝ ﻟﻮﻟﺪ ﺍﻷَﺳﺪ ﺟﺮﻭ ﻭﺃﺟﺮﺍﺀ ﻭﺟﹺﺮﺍﺀ ﻭﻫﻲ ﳉﻤﻴﻊ‬ ‫ﺢ ** ﻣ ﹾﺜ ﹶﻞ ُﺟ َﺮﻱﱢ ﺍﻟﻜ ﹾﻠ ﹺ‬
‫ﺢ ﺑ ِﻪ ِﻣ ْﻦ َﻭﻟﹶﺪ ﻭﹶﺃ ْﺷ ِﻘ ﹺ‬
‫) ﺃﻗِﺒ ْ‬
‫ﺠﻪُ ﺍﻝ ** ﺃﺑﻄﺎ ﹸﻝ ِﻣ ْﻦ‬
‫ﲔ ﺗﺘﱠ ﹺ‬
‫ﺠﻊُ ِﺣ َ‬
‫ﺖ ﺃﹶﺷ َ‬
‫ﺍﻟﺴﺒﺎﻉ ﻭﻳﻘﺎﻝ ﻟﻪ ﺧﺎ ﺻﱠ ﹰﺔ ‪ِ :‬ﺷﺒْﻞ ﻭﺍﳉﻤﻊ ﺃﺷﺒﺎﻝ ﻭﺷُﺒﻮﻝ ﻭﻗﹶﺎﻝ ﺯُﻫﲑ ‪ ) :‬ﻭﻷَﻧ َ‬
‫ﺚ ﺃﰊ ﹶﺃﺟْﺮ ‪( ِ .‬‬
‫ﹶﻟ ْﻴ ٍ‬
 ‫ﺧﺒﺚ ﺍﻟﺜﻌﻠﺐ‬

‫ﺐ ﻗﹶﻨﺺ ﻭﻗﹶﺎ ﹶﻝ ﱄ ﻣﺎ ﺃﻋﺠﺐ ﺃﻣﺮ ﺍﻟﺜﻌﻠﺐ‬

‫ﺥ ﻟﻨَﺎ ﻣﻦ ﺧُﺒﺚ ﺍﻟﺜﱠﻌﻠﺐ ﻭﻛﺎﻥ ﺻﺎﺣ َ‬
‫ﺐﺃ ُ‬
‫ﻭﺣﺪﱠﺛﲏ ﺻﺪﻳﻖٌ ﱄ ﻗﺎﻝ ‪ :‬ﺗﻌ ﺠﱠ َ‬
‫ﻳﻔﺼﻞ ﺑﲔ ﺍﻟﻜﻠﺐ ﻭﺍﻟﻜ ﻼﱠﺏ ﻓﻴﺤﺘﺎ ﹸﻝ ﻟﻠ ﹶﻜ ﻼﱠﺏ ﲟﺎ ﻳﻌﻠﻢ ﺃﻧﱠﻪ ﻳَﺠﻮﺯ ﻋﻠﻴﻪ ﻭﻻ ﳛﺘﺎﻝ ﻣﺜﻞ ﺗﻠﻚ ﺍﳊﻴﻠﺔ ﻟﻠﻜﻠﺐ ﻷ ﻥﹼ‬
‫ﺍﻟﻜﻠﺐ ﻻ ﻳَﺨﻔﻰ ﻋﻠﻴﻪ ﺍﳌﻴﱢﺖ ﻣﻦ ﺍﳌﻐﺸﻲﱢ ﻋﻠﻴﻪ ﻭﻻ ﻳﻨﻔﻊ ﻋ ْﻨﺪَﻩ ﺍﻟﺘﱠﻤﺎﻭﺕ ﻭﻟﺬﻟﻚ ﻻ ﻳُﺤﻤﻞ ﻣﻦ ﻣَﺎﺕ ﻣﻦ ﺍﺠﻤﻟﻮﺱ ﺇﱃ‬
‫ﳊﺲﱢ ﺃ َﺣﻲﱞ ﻫُ َﻮ ﺃﻭ ﻣﻴﺖ ﻭﻟﻠﻜﻠﺐ ﻋﻨﺪ ﺫﻟﻚ ﻋﻤﻞ ﻳﺴَﺘ ِﺪ ﱡﻝ‬
‫ﺍﻟﻨﱠﺎﺭ ﺣﱴ ُﻳ ْﺪّﻧَﻰ ﻣﻨﻪ ﻛﻠﺐٌ ُ َﻷﻧّﻪ ﻻ ﻳَﺨﻔﻰ ﻋﻠﻴﻪ ﻣ ْﻐﻤُﻮﺭ ﺍ ِ‬
‫ﹺﺑ ِﻪ ﺍﺠﻤﻟﻮﺱ‬

‫ﺚ ﺃﻥ‬
‫ﺐ ﰲ ﻣَﻀﻴﻖ ﻭﻣﻌﻲ ُﺑَﻨﻲﱞ ﱄ ﻓﺈﺫﺍ ﻫﻮ ﻣﻴﱢﺖٌ ﻣﻨﺘﻔِ ﺦٌ ﻓﺼ َﺪﺩْﺕ ﻋﻨﻪ ﻓﻠﻢ ﺃﻟﹶﺒ ﹾ‬
‫ﺠ ْﻤﺖُ ﻋﻠﻰ ﺛﻌﻠ ﹴ‬
‫ﻗﺎﻝ ‪ :‬ﻭﺫﻟﻚ ﺃﻧﱢﻲ َﻫ َ‬
‫ﳊِﻘﺘﲏ ﺍﻟﻜﻼﺏ ﻓﻠﻤﱠﺎ ﺃﺣﺲﱠ ﻬﺑﺎ ﻭﺛﹶﺐ ﻛﺎﻟﱪﻕ ﺑﻌﺪ ﺃﻥ ﲢﺎَﻳ َﺪ ﻋﻦ ﺍﻟﺴﱠﻨﻦ ﻓﺴﺄﻟﺖ ﻋﻦ ﺫﻟﻚ ﻓﺈﺫﺍ ﺫﻟﻚ ﻣﻦ ﻓِﻌ ﻠِﻪ‬
‫ﺦ ﺧﻮﺍﺻﺮَﻩ ﻭﻳﺮﻓ َﻊ ﻗﻮﺍﺋﻤﻪ ﻓﻼ ﻳﺸﻚﱡ ﻣَﻦ ﺭﺁﻩ ﻣﻦ ﺍﻟﻨﺎﺱ ﺃﻧّﻪ ﻣﻴﱢﺖ ﻣﻨ ﹸﺬ ﺩﻫﺮ ﻭﹶﻗ ْﺪ‬ ‫ﻣﻌﺮﻭﻑٌ ﻭﻫﻮ ﺃ ﹾﻥ ﻳﺴﺘﻠﻘ َﻲ ﻭﻳﻨﻔ َ‬
‫ﺕ ﰲ ﺍﻟﺰﱡﻗﺎﻕ ﺍﻟﺬﻱ ﰲ ﺃﺻﻞ ﺩﺍﺭ ﺍﻟﻌﺒﱠﺎﺳﻴّﺔ ﻭﻣﻨﻔﹶﺬﻩ ﺇﱃ ﻣﺎﺯﻥ‬ ‫ﺖ ﺃﺗﻌ ﺠﱠﺐ ِﻣ ْﻦ ﺫﻟﻚ ﺇ ﹾﺫ ﻣﺮ ْﺭ ُ‬
‫ﺥ ﺑﺪﻧُﻪ ﻓﻜﻨ ُ‬‫ﺗَﺰﻛﱠ َﺮ ﺑﺎﻻﻧﺘﻔﺎ ﹺ‬
‫ﺐ ﻣﻬﺰﻭ ﹲﻝ ﺳﻴﱢﺊ ﺍﻟﻐﺬﺍﺀ ﻗﺪ ﺿﺮﺑﻪ ﺍﻟﺼﱢﺒﻴﺎﻥ ﻭﻋﻘﹶﺮﻭﻩ ﻓﻔﺮﱠ ﻣﻨﻬﻢ ﻭﺩﺧﻞ ﺍﻟﺰﱡﻗﺎﻕ ﻓﺮﻣﻰ ﺑﻨﻔﺴﻪ ﰲ ﺃﺻﻞ‬ ‫ﻓﺈﺫﺍ ﺟﺮﻭ ﻛﻠ ﹴ‬
‫ﺕ ﻓﻀﺮﺑﻮﻩ ﺑﺄﺭﺟﻠﻬﻢ ﻓﻠﻢ ﻳﺘﺤﺮﱠ ْﻙ ﻓﺎﻧﺼﺮﻓﻮﺍ ﻋﻨﻪ ﻓﻠﻤﱠﺎ ﺟﺎﻭﺯُﻭﺍ‬ ‫ﺃﹸﺳﻄﹸﻮﺍﻧﺔ ﻭﺗﺒﹺﻌﻮﻩ ﺣﺘﱠﻰ ﻫَﺠﻤُﻮﺍ ﻋﻠﻴﻪ ﻓﺈﺫﺍ ﻫﻮ ﻗﺪ َﺗﻤَﺎ َﻭ َ‬
‫ﺗﺄﻣﱠﻠﺖ ﻋﻴﻨَﻪ ﻓﺈﺫﺍ ﻫﻮ ﻳﻔﺘَ ﺤُﻬﺎ ﻭﻳُﻐﻤِﻀﻬﺎ ﻓﻠﻤّﺎ ﺑﻌﺪﻭﺍ ﻋﻨﻪ ﻭﺃ ِﻣﻨَﻬﻢ ﻋﺪﺍ ﻭﺃﺧ ﹶﺬ ﰲ ﻏﲑ (‬
‫ﺐﰲ‬
‫ﺐ ﺍﻟﺬﻱ ﻛﺎﻥ ﰲ ﻧﻔﺴﻲ ﻟﻠﺜﱠﻌﻠﺐ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺜﱠﻌﻠﺐ ﻟﻴﺲ ﻓﻴﻪ ﺇﻻﱠ ﺍﻟﺮﱠﻭَﻏﺎﻥ ﻭﺍﳌﻜﺮ ﻭﻗﺪ ﺳﺎﻭﺍﻩ ﺍﻟﻜﻠ ُ‬
‫ﻃﺮﻳﻘﻬﻢ ﻓﺄﺫ َﻫ َ‬
‫ﺃﺟﻮ ِﺩ ﺣِﻴﻠ ِﻪ ‪.‬‬

‫ﻣﻘﺎﻳﺴﺔ ﺑﲔ ﺍﻟﺜﻌﻠﺐ ﻭﺍﻟﻜﻠﺐ‬

‫ﻭﻣﻊ ﺍﻟﻜﻠﺐ ﺑﻌ ُﺪ ﻣﺎ ﻟﻴﺲ َﻣ َﻌﻪُ ﺇﻻﱠ ﺃ ﹾﻥ ُﻳﻔ ﺨَﺮ ﺑﻔﺮﻭﺗﻪ ﰲ ﻣﻮﺿﻊ ﺍﻧﺘﻔﺎﻉ ﺍﻟﻨﱠﺎﺱ ﺑﻪ ﻓﺠﻌْﺮ ﺍﻟﻜﻠﺐ ﻟﻠﺬﱡﲝﺔ ﺃﻧﻔﻊ ﻣﻨﻪ ﺇﺫ‬
‫ﻛﺎﻥ ﰲ ﺍﻟﺬﱡﲝﺔ ﺍﳌﻮﺕ ﻭﻟﻴﺲ ﻳﻘﻮﻡ ﻣﻘﺎﻣﻪ ﺷﻲﺀٌ ﻭﺟﻠﺪ ﺍﻟﺜﹼﻌﻠﺐ ﻣﻨﻪ ﻋِﻮَﺽ ‪.‬‬
‫ﻗﻮﻝ ﺻﺎﺣﺐ ﺍﻟﺪﻳﻚ ﰲ ﺍﻟﻜﻼﺏ ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﺪﻳﻚ ‪ :‬ﺷِﺮﺍﺭ ﻋِﺒﺎﺩ ﺍﻟﻠﱠﻪ ﻣَﻦ ﻗﺘﻞ ﺃﻭﻻ َﺩ ﺭﺳﻮ ﹺﻝ ﺍﻟﻠﱠﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻭﱂ ﳒ ْﺪ ﺷﻌﺮﺍ َﺀ ﺍﻟﻨﱠﺎﺱ ﺷﺒﱠﻬﻮﺍ ﺃﻭﻟﺌﻚ ﺍﻟﻘﺎﺗﻠﲔ ﺑﺸﻲ ٍﺀ ﺳﻮﻯ ﺍﻟﻜﻼﺏ ﻗﺎﻝ ﺃﺑﻮ ﻧﻀﻠﺔ ﺍﻷﺑﱠﺎﺭ ﰲ ﻗﺘﻞ ﺳﻠﻢ ﺑﻦ‬
‫ﺕ ﻻ َﻫﺪَﻯ ﺍﻟﻠﱠﻪ‬
‫ﺼ ﹺﺮ ﺑﻦ ﺳﻴﱠﺎﺭ ﺍﻟﻠﱠﻴﺜﻲ ﳛﲕ ﺑ ْﻦ ﺯَﻳ ٍﺪ ﻭﺃﺻﺤﺎﺑﻪ ﻓﻘﺎﻝ ‪ ) :‬ﻛﻼﺏٌ ﺗﻌﺎ َﻭ ْ‬
‫ﺃﺣﻮﺯ ﺍﳌﺎﺯﱐﱢ ﺻﺎﺣﺐ ﺷﺮﻃﺔ َﻧ ْ‬
‫ﺕ ﺑﺼَﻴ ٍﺪ ﻻ ﳛ ﱡﻞ ﻵﻛﻞ ( ) ﺑﻨﻔﺴﻲ ﻭ ﺃﻫﻠﻲ ﻓﺎﻃﻤ ﻲﱞ ﺗﻘﻨﱠﺼﻮﺍ ** ﺯَﻣﺎ ﹶﻥ ﻋﻤًﻰ ِﻣ ْﻦ ﺃﻣﱠ ٍﺔ ﻭﲣﺎﺫﻝ ( ) ﻟﻘﺪ‬ ‫ﺳُﺒْﻠﹶﻬﺎ ** ﻓﺠﺎﺀ ْ‬
‫ﺏ ﻗﹶﺒﻴﹺﻞﹸ ﺍﳊﻖﱢ ﺩُﻭ ﹶﻥ ﺍﻟﻘﺒﺎﺋِﻞ (‬
‫ﻛﺸﻔﺖ ﻟﻠﻨّﺎﺱ ﻟﻴﺚﹲُ ﻋﻦ ﺍﺳﺘﻬﹺﺎ ** ﻭﻏﺎ َ‬

‫ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﺪﻳﻚ ‪ :‬ﻭﺭﻭﻯ ﻫُﺸﻴﻢ ﻋﻦ ﺍﳌﻐﲑﺓ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻗﺎﻝ ‪ :‬ﱂ ﻳﻜﻮﻧُﻮﺍ ﻳ ْﻨ َﻬ ْﻮَﻧﻨَﺎ ﻋﻦ ﺷﻲ ٍﺀ ﻣﻦ ﺍﻟﻠﻌﺐ ﻭﳓ ُﻦ‬
‫ﻏِﻠﻤﺎ ﹸﻥ ﺇﻻﱠ ﺍﻟﻜﻼﺏ ‪.‬‬
‫ﺍﻟﺘﻘﺎﻣﺮ ﺑﺎﻟﺒﻴﺾ ﻭﺫﻛﺮ ﳏﻤﱠﺪ ﺑﻦ ﻋﺠﻼﻥ ﺍﳌﺪﻳﲏّ ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ ﺃﻧّﻪ ﻛﺎﻥ ﻻ ﻳﺮﻯ ﺑﺄﺳﹰﺎ ﺑﺎﻟﺒﻴﺾ ﺍﻟﺬﻱ ﻳﺘﻘﺎﻣﺮ ﹺﺑ ِﻪ‬
‫ﺍﻟﻔﺘﻴﺎﻥ ﺃﻥ ﻳُﻬﺪَﻯ ﺇﻟﻴﻪ ﻣﻨﻪ ﺷﻲﺀ ﺃﻭ ﻳﺸﺘﺮﻳَﻪ ﻓﻴﺄﻛﻠﻪ ‪.‬‬
‫ﻭﻫﺸﺎﻡ ﺑﻦ ﺣﺴﱠﺎﻥ ﻗﺎﻝ ‪ :‬ﺳﺌﻞ ﺍﳊﺴﻦ ﻋﻦ ﺍﻟﺒﻴﺾ ﻳَﻠﻌَﺐ ﹺﺑ ِﻪ ﺍﻟﺼﱢﺒﻴﺎﻥ ﻳﺸﺘﺮﻳﻪ ﺍﻟﺮﺟﻞ ﻓﻴﺄﻛﻠﻪ ﻓﻠﻢ ﻳﺮ ﹺﺑ ِﻪ ﺑﺄﺳﹰﺎ ﻭﺇﻥ‬
‫ﺃﻃﻌﻤﻮﻩ ﺃﻥ ﻳﺄﻛﻞ ﻣﻨﻪ ﻭﺍﳉﻮﺯ ﺍﻟﺬﻱ ﻳﻠﻌﺐ ﹺﺑ ِﻪ ﺍﻟﺼﱢﺒﻴﺎﻥ ‪.‬‬
‫ﰲ ﻗﹶﺎﻝ ‪ :‬ﺣﺪّﺛﻨﺎ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺣَﺮﻣَﻠﺔ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴّﺐ ﺃﻧّﻪ ﱂ ﻳﻜﻦ ﻳﺮﻯ ﺑﺄﺳﹰﺎ ﺑﺎﻟﺒﻴﺾ‬
‫ﻭﺣﺎﰎ ﺑﻦ ﺇﲰﺎﻋﻴ ﹶﻞ ﺍﻟﻜﻮ ﱡ‬
‫ﺍﻟﺬﻱ ﻳﻠﻌﺐ ﺑﻪ ﺍﻟﺼﱢﺒﻴﺎﻥ ‪.‬‬

‫ﻗﺘﻞ ﺍﳊﻴﺎﺕ ﻭﺍﻟﻜﻼﺏ‬

‫ﻗﺎﻝ ‪ :‬ﻭﺣﺪﱠﺛﲏ ﺍﺑﻦ ﺟُﺮﻳﺞ ﻗﹶﺎﻝ ﻭﺃﺧﱪﱐ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋُﺒﻴﺪ ﺑﻦ ﻋﻤﲑ ﻗﺎﻝ ‪ :‬ﺃﺧﱪﱐ ﺃﺑﻮ ﺍﻟﻄﻔﻴﻞ ﺃﻧّﻪ ﲰﻊ ﻋﻠﻲﱠ ﺑ َﻦ ﺃﰊ‬
‫ﻃﺎﻟﺐ ﻳﻘﻮﻝ ‪ :‬ﺍﻗﺘُﻠﻮﺍ ﻣﻦ ﺍﳊﻴﱠﺎﺕ ﺫﺍ ﺍﻟﻄﱡﻔﻴﺘﲔ ﻭﺍﻟﻜﻠﺐَ ﺍﻷﺳﻮ َﺩ ﺍﻟﺒﻬﻴﻢ ﺫﺍ ﺍﻟ ُﻐﺮﱠﺗﲔ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﺍﻟ ُﻐﺮﱠ ﹸﺓ ‪ُ :‬ﺣﻮﱠﺓ ﺗﻜﻮﻥ ﺑﻌﻴﻨﻴﻪِ ‪.‬‬

‫ﻗﻮﻝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ﰲ ﺻﻘﺎﻉ ﺍﻟﺪﻳﻚ‬

‫ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ‪ :‬ﻗﺪ ﺃﺧﱪﱐ ﺃﺑﻮ ﺣﺮﺏ ﻋﻦ ﻣﻨﺼﻮﺭ ﺍﻟﻘﺼﱠﺎﺏ ﻗﺎﻝ ‪ :‬ﺳﺄﻟﺖ ﺍﳊﺴﻦ ﻋﻦ ﺍﻟﺒﻴﺾ ﺍﻟﺬﻱ ﻳﺘﻘﺎﻣﺮﻭﻥ‬
‫ﹺﺑ ِﻪ ﻓﻜﺮﻫ ُﻪ ‪.‬‬
‫ﺻﻘﹶﺎﻉ ﺍﻟﺪﱢﻳﻚ ‪ .‬ﻭﺇﻧﱠﻤﺎ ﻳﻮﺍﱄ ﺍﻟﺪﱢﻳﻚ ﺑﲔ ﺻﻴﺎﺣﻪ ﻗﹸﺒﻴﻞ ﺍﻟﻔﺠﺮ ﰒﱠ ﻣﻊ ﺍﻟﻔﺠﺮ‬
‫ﻂ ﺃﺣَﺪﹰﺍ ﻳﺮﻳﺪ ﺍﻻﺩﱢﻻﺝ ﻳﻨﺘﻈﺮ ُ‬
‫ﻭﻣﺎ ﺭﺃﻳﻨﺎ ﻗ ﱡ‬
‫ﺇﱃ ﺃﻥ ﻳﻨﺒﺴﻂ ﺍﻟﻨﻬﺎﺭ ﻭﻓﻴﻤﺎ ﺑﲔ ﺍﻟﻔﹶﺠﺮ ﻭﺍﻣﺘﺪَﺍ ِﺩ ﺍﻟﻨﻬﺎﺭ ﻻ ﳛﺘﺎﺝ ﺍﻟﻨﱠﺎﺱ ﺇﱃ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺄﹶﻥ ﻳﺼﻮﱢﺕ ﺍﻟﺪﻳﻚ ‪ .‬ﻭﳍﺎ ﰲ‬
‫ﺍﻷﺳﺤﺎﺭ ﺃﻳﻀﹰﺎ ﺑﺎﻟﻠﻴﻞ ﺍﻟﺼﱠﻴﺤﺔ ﻭﺍﻟﺼﱠﻴﺤﺘﺎﻥ ﻭﻛﺬﻟﻚ‬

‫ﺐ َﺳ ﺤُﻮ ﹴﺭ‬
‫ﺍﳊﻤﺎﺭ ‪ .‬ﻋَﻠﹶﻰ ﺃﻥﹼ ﺍﳊﻤﺎ َﺭ ﺃﺑﻌ ُﺪ ﺻﻮﺗﹰﺎ ﻭﺃﺟﺪﺭ ﺃﻥ ﻳﻨﺒﱢﻪ ﻛﻞﱠ ﻧﺎﺋ ﹴﻢ ﳊﺎﺟ ٍﺔ ﺇﻥ ﻛﺎﻧﺖ ﻟﻪ ‪ .‬ﻭﻣﺎ ﺭﺃﻳﻨﺎ ﺻﺎﺣ َ‬
‫ﺡ ﺍﻟﺪﱢﻳﻚ َﻷﻥﹼ ﺻﻮ َﺭ ﹶﺓ ﺻﻮﺗِﻪ ﻭﻣﻘﺪﺍ َﺭ‬
‫ﺖ ﺃﺫﺍﻧﹺﻪ َﻋﻠﹶﻰ ﺻﻴﺎ ﹺ‬
‫ﻳﺴﺘﻌﻤﻠﻪ ﻭﻛﺬﻟﻚ ﺻﺎﺣﺐ ﺍﻷﺫﺍﻥ ﻭﻣﺎ ﺭﺃﻳﻨﺎﻩ ﻳﺘﱠﻜﻞ ﰲ ﻭﻗ ِ‬
‫ﻣَﺨﺮﺟ ِﻪ ﰲ ﺍﻟﺴﱠ ﺤَﺮ ﺍﻷَﻛﱪ ﻛﺼﻴﺎﺣِﻪ ﻗﺒ ﹶﻞ ﺍﻟﻔﺠﺮ ‪ .‬ﻭﺻﻴﺎ َﺣﻪُ ﻗﺒ ﹶﻞ ﺍﻟﻔﺠﺮ ﻛﺼﻴﺎﺣِﻪ ﻭﻗﺪ ﻧﻮﱠﺭ ﺍﻟﻔﺠ ُﺮ ﻭﻗﺪ ﺃﺿﺎﺀ ﺍﻟﻨﻬﺎﺭ‬
‫ﻼ‪.‬‬
‫‪ .‬ﻭﻟﻮ ﻛﺎﻥ ﺑﲔ ﺍﻟﺼﻴﺤﺘﲔ ﻓﺮ ﻕٌ ﻭﻋﻼﻣﺔﹲ ﻛﺎ ﹶﻥ ﻟﻌﻤﺮﻱ ﺫﻟﻚ ﺩﻟﻴ ﹰ‬
‫ﻭﻟ ِﻜﻨﱠﻪُ ﻣَﻦ ﲰﻊ ﻫُﺘﺎﻓﻪ ﻭ ﺻُﻘﺎ َﻋﻪُ ﻓﹺﺈﻧﱠﻤﺎ ﻳﻔﺰﻉ ﺇﱃ ﻣﻮﺍﺿﻊ ﺍﻟﻜﻮﺍﻛﺐ ﻭﺇﱃ ﻣﻄﻠﻊ ﺍﻟﻔﺠﺮ ﺍﻟﻜﺎﺫﺏ ﻭﺍﻟﺼﺎﺩﻕ ‪.‬‬
‫ﺕ ﺑﺎﻟﻨﱠﻬﺎﺭ ﻻ ﻳﻐﺎﺩﺭ ﻣﻨﻬﺎ ﺷﻴﺌﺎﹰ ﻭﻟﺘﻠﻚ ﺃﻭﻗﹶﺎﺕٌ ﻻ ﳛﺘﺎﺝ ﻓﻴﻬﺎ ﺍﻟﻨﱠﺎﺱ ﺇﻟﻴ ِﻪ ‪.‬‬
‫ﻭﺍﻟﺪﻳﻚ ﻟﻪ ِﻋﺪﱠﺓﹸ ﺃﺻﻮﺍ ٍ‬
‫ﺕ ﺧﻄﻮ ﹲ‬
‫ﻁ‬ ‫ﻭﻣﻠﻮﻛﹸﻨﺎ ﻭﻋﻠﻤﺎﺅﻧﺎ ﻳﺴﺘﻌﻤﻠﻮﻥ ﺑﺎﻟﻨﱠﻬﺎﺭ ﺍﻷَﺳﻄﹸﺮﻻﺑﺎﺕ ﻭﺑﺎﻟﻠﻴﻞ ﺍﻟﺒَﻨﻜﺎﻣﺎﺕ ﻭﳍﻢ ﺑﺎﻟﻨّﻬﺎﺭ ﺳﻮﻯ ﺍﻷﺳﻄﺮﻻﺑﺎ ِ‬
‫ﺏ ﺍﻟﺒَﺴﺎﺗﲔ‬
‫ﻱ ‪ .‬ﻭﺭﺃﻳﻨﺎ ﺃﺻﺤﺎ َ‬
‫ﻭﻇ ﱞﻞ ﻳﻌﺮﻓﻮﻥ ﹺﺑ ِﻪ ﻣﺎ ﻣَﻀﻰ ﻣﻦ ﺍﻟﻨﻬﺎﺭ ﻭﻣﺎ ﺑﻘﻲ ‪ .‬ﻭﺭﺃﻳﻨﺎﻫﻢ ﻳَﺘ ﹶﻔﻘﱠﺪُﻭﻥ ﺍﳌﻄﺎﻟﻊ ﻭﺍﺠﻤﻟﺎ ﹺﺭ َ‬
‫ﻭﻛﻞﹼ ﻣَﻦ ﻛﺎﻥ ﺑﻘﹸﺮﺏ ﺍﻟﺮﱢﻳﺎﺽ ﻳﻌﺮﻓﻮﻥ ﺫﻟﻚ ﺑﺮﻳﺢ ﺍﻷَﺯﻫﺎﺭ ‪.‬‬
‫ﺕ ﺍﳋﻨﺎﺯﻳﺮ ﻭﹺﺑﺒُﻜﹸﻮﺭﻫﺎ ﻭﻏﺪﻭﱢﻫَﺎ ﻭَﺃﺻﻮﺍﻬﺗﺎ ﻭﻟﺬﻟﻚ ﻗﺎﻟﻮﺍ ﰲ ﻭَﺻﻒ‬
‫ﻭﺭﺃﻳﻨﺎ ﺍﻟﺮﱡﻭ َﻡ َﻭَﻧﺼَﺎﺭﻯ ﺍﻟﻘﹸﺮﻯ ﻳَﻌﺮﻓﹸﻮﻥ ﺫﻟﻚ ﲝﺮﻛﺎ ِ‬
‫ﺍﻟﺮﺟﻞ ‪ :‬ﻟﻪ‬

‫ﻭَﺛﺒﺔ ﺍﻷﺳﺪ ﻭ َﺭﻭَﻏﺎﻥ ﺍﻟﺜﻌﻠﺐ ﻭﺍﻧﺴﻼﺏ ﺍﻟﺬﱢﺋﺐ ﻭﺟَﻤﻊ ﺍﻟﺬﺭّﺓ ﻭﺑُﻜﻮﺭ ﺍﳋِﻨﺰﻳﺮ ‪ .‬ﻭﺍﻟﺮﱠﺍﻋﻲ ﻳﻌﺮﻑ ﺫﻟﻚ ﰲ ﺑﻜﻮﺭ‬
‫ﲑ ﺫﻟﻚ ﻣﻦ ﺃﻣﺮﻫﺎ ‪.‬‬ ‫ﺍﻹﺑﻞ ﻭﰲ ﺣﻨﻴﻨﻬﺎ ﻭﻏ ﹺ‬
‫ﺡ ﻭﺩُﻋﺎ ٍﺀ ﻣﻊ ﺍﻟﺼﱡﺒﺢ ﻭﻗﺒﻴﻞﹶ ﺫﻟﻚ ﻋﻠﻰ ﻧﺴَﻖ ﻭﺍﺣﺪ ﻭﻟﻜﻦﱠ ﺍﻟﻨﱠﺎﺱ ﺇﻧﱠﻤﺎ ﺫﻛﺮﻭﺍ ﺫﻟﻚ ﰲ ﺍﻟﺪﱢﻳﻚ‬
‫ﺕ ﺻﻴﺎ ﹴ‬‫ﻭﻟﻠ ﺤَﻤﺎﻡ ﺃﹶﻭﻗﺎ ُ‬
‫ﻭﺍﳊﻤﺎﺭ ﻻﻣﺘﺪﺍﺩ ﺃﺻﻮﺍﻬﺗﻤﺎ ‪( .‬‬
 ‫ﻫﺪﻳﻞ ﺍﳊﻤﺎﻡ‬

‫ﻭﻫﺪﻳ ﹸﻞ ﺍﳊﻤﺎ ﹺﻡ ﻭﺩﻋﺎﺅﻩ ﻻ ﻳَﺠﻮﺯُ ﺑﻌﻴﺪﹰﺍ ﺇﻻﱠ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﻮﺭﺍﺷﲔ ﻭﺍﻟﻔﹶﻮﺍﺧِﺖ ﰲ ُﺭﺀُﻭﺱ ﺍﻟﻨﱠﺨﻞ‬

‫ﻣﺎ ﻳﺼﻴﺢ ﻣﻦ ﺍﻟﻄﲑ ﻣﻊ ﺍﻟﻔﺠﺮ‬

‫ﻒ ﻭﻋﺎﻣﱠ ﺔ ﺍﻟﻄﱠﲑ ﳑﱠﺎ ﻳﺼﻔِﺮ ﺃﻭ ﻳُﺼﺮ ﺻِﺮ ﻭﳑّﺎ ﻳﻬﺪِﻝ ﻣﻊ ﺍﻟﻔﺠﺮ ﺇﱃ ﺑُﻌﻴ ِﺪ ﺫﻟﻚ ﺻِﻴﺎﺡٌ ﻛﺜﲑ ‪ .‬ﰒﱠ‬
‫ﻭﻟﻠﻌﺼﺎﻓﲑ ﻭﺍﳋﻄﺎﻃﻴ ِ‬
‫ﺍﻟﺬﻱ ﻻ ﻳﺪﻉ ﺍﻟﺼﱢﻴﺎﺡ‬

‫ﰲ ﺍﻷﺳﺤﺎﺭ ﻣﻊ ﺍﻟﺼﺒﱡﺢ ﺃﺑﺪﹰﺍ ﺍﻟﻀﱡﻮَﻉ ﻭﺍﻟﺼﱠﺪَﻯ ﻭﺍﳍﺎ َﻣ ﹶﺔ ﻭﺍﻟﺒُﻮﻣﺔ ﻭﻫﺬﺍ ﺍﻟﺸﱠﻜ ﹸﻞ ﻣﻦ ﺍﻟﻄﱠﲑ ‪ .‬ﻭﻗﺪ ﻛﺘﺒﻨﺎ ﰲ ﻏﲑ ﻫﺬﺍ‬
‫ﺍﳌﻮﺿ ﹺﻊ ﺍﻷﺷﻌﺎ َﺭ ﰲ ﺫﻟﻚ ‪.‬‬
‫ﳊﻤﱠ ُﺮ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﺃﻛﹶﺜ َﺮ‬
‫ﻗﺎﻝ ‪ :‬ﻭﻗﺪ ﻳﺼﻴﺢ ﻣﻊ ﺍﻟﺼﱡﺒﺢ ﺍﻟﺒُﻮﻡ ﻭﺍﻟﺼﺪﻯ ﻭﺍﳍﺎﻡ ﻭﺍﻟﻀﱡﻮَﻉ ﻭﺍﳋﻄﺎﻃﻴﻒ ﻭﺍﻟﻌﺼﺎﻓﲑ ﻭﺍ ﹸ‬
‫ﺖ ﺃﻭ ﺳِﲑﹺﻱ ( ) ﻓﻠﻤﺎ ﺃﻥ ﺩَﻧﺎ‬
‫ﻚ ﰲ ﺍﻟﻌﲑ ** ﻗﻔﻲ ﺇﻥ ﺷﺌ ِ‬ ‫ﻣﻦ ﺍﻟﺪﱢﻳَﻜﺔ ‪ .‬ﻗﺎﻝ ﺍﻟﻮﻟﻴ ُﺪ ﺑﻦ ﻳﺰﻳﺪ ﰲ ﺫﻟﻚ ‪ُ ) :‬ﺳﻠﹶﻴﻤﻰ ﺗِﻴ َ‬
‫ﲑ ( ﻭﻗﺎﻝ ﻛﻠﺜﻮﻡ ﺑﻦ ﻋﻤﺮﻭ ﺍﻟ َﻌﺘّﺎﰊّ ‪ ) :‬ﻳﺎ ﻟﻴﻠ ﹰﺔ ﺑُﺤﻮﱠﺍﺭﹺﻳ َﻦ ﺳﺎﻫﺮﺓ ** ﺣﺘﱠﻰ ﺗﻜﻠ َﻢ ﰲ‬
‫ﺕ ﺍﻟ َﻌﺼَﺎﻓ ﹺ‬
‫ﺢ ** ﺑﺄﺻﻮﺍ ِ‬‫ﺍﻟﺼﱡﺒ ُ‬
‫ﺢ ﺍﻟ َﻌﺼَﺎﻓﲑُ (‬
‫ﺍﻟﺼﱡﺒ ﹺ‬

‫ﺻﻌَﲑ‬
‫ﳊﻤّﺮ ﻭﺍﳊﻤﺎﻡ ﻭﺍﻟﻀﱡﻮﻋﺎﻥ ﻭﺃﺻﻨﺎﻑ ﺍﻟﺒﻮﻡ ﻛﻠﱡﻬﺎ ﺗﻘﻮﻡ ﻣَﻘﺎﻡ ﺍﻟﺪﻳﻚ ‪ .‬ﻭﻗﺎﻝ ﺛﹶﻌﻠﺒﺔ ﺑﻦ ُ‬ ‫ﻓﺎﻟﻌَﺼﺎﻓﲑ ﻭﺍﳋﻄﺎﻃﻴﻒ ﻭﺍ ﹸ‬
‫ﻉ **‬
‫ﻯ ﻭﻣﺂﺛ ﹺﺮ ( ) ﺑﺎﻛﺮﺗُﻬُﻢ ﺑﺴِﺒﺎﺀ ﺟَﻮ ٍﻥ ﻣُﺘ َﺮ ﹴ‬
‫ﺾ ﺍﻟﻮَﺟﻮ ِﻩ ﺫﻭﻱ ﻧﺪ ً‬
‫ﺏ ﻓِﺘﻴﺔٍ ** ﺑﻴ ﹺ‬
‫ﻚ ﺃﻥ ﺭُ َ‬
‫ﲑ ﻣﺎ ﻳُﺪﺭﻳ ِ‬
‫ﺍﳌﺎﺯﱐﹼ ‪ ) :‬ﺃﻋُﻤ َ‬
‫ﺡ ﻭﻗﹶﺒﻞ ﻟﻐ ﹺﻮ ﺍﻟﻄﺎﺋ ﹺﺮ (‬
‫ﻗﹶﺒ ﹶﻞ ﺍﻟﺼﱠﺒﺎ ﹺ‬

‫ﺻﻮﺕ ﺍﻟﺪﻳﻚ ﻭﻣﺎ ﻗﻴﻞ ﻓﻴﻪ ﻣﻦ ﺍﻟﺸﻌﺮ‬

‫ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ﻟﺼﻮﺕ ﺍﻟﺪﱢﻳَﻜﺔ ﺍﻟﺪﱡﻋﺎﺀ ﻭﺍﻟﺰﻗﺎﺀ ﻭﺍﳍﹸﺘﺎﻑ ﻭﺍﻟﺼﱡﺮﺍﺥ ﻭﺍﻟﺼﱡﻘﺎﻉ ‪ .‬ﻭﻫﻮ ﻳﻬﺘِﻒ ﻭﻳَﺼﻘﹶﻊ ﻭﻳﺰﻗﹸﻮ ﻭﻳﺼﺮُﺥ ‪.‬‬
‫ﻭﻗﺎﻝ ﺟﹺﺮﺍ ﹶﻥ ﺍﻟﻌَﻮﺩ ‪:‬‬

‫) ﲤﻴ ﹸﻞ ﺑﻚ ﺍﻟﺪﻧﻴﺎ ﻭﻳَﻐﻠﹸﺒﻚ ﺍﳍﻮﻯ ** ﻛﻤﺎ ﻣَﺎ ﹶﻝ َﺧﻮﱠﺍ ُﺭ ﺍﻟﻨﱠﻘﹶﺎ ﺍﳌﺘﻘﺼﻒ ( ) ﻭﻧُﻠﻐَﻰ ﻛﺄﻧﱠﺎ ﻣَﻐﻨَﻢٌ ﻗﺪ ﺣﻮﺑﺘﻪ ** ﻭﺗﺮ ﹶﻏ ﺐُ‬
‫ﲔ ﺃﻫﻠِﻨﺎ ** ﻭﺃﻫﻠِﻚ ﺣﺘﱠﻰ ﺗﺴ َﻤ َﻊ ﺍﻟﺪﻳﻚَ ﻳﻬِﺘﻒُ ( ﻭﻗﹶﺎﻝ‬
‫ﻂ ﺍﻟﺬﻱ ﺑ َ‬ ‫ﻋﻦ ﺟَﺰ ﹺﻝ ﺍﻟﻌَﻄﺎ ِﺀ ﻭﺗَﺼﺪﻑُ ( ) ﻓﻤﻮ ِﻋﺪُ َﻙ ﺍﻟﺸﱠ ﱡ‬
‫ﻕ ( ) ﺃﹸﻧﻴﺨﺖ ﲜﻮّ‬
‫ﺹ ﺍﻟ ﹶﻘﻄﹶﺎ ِﺓ ﺍﳌﻄﺮﱢ ﹺ‬
‫ﺐ ﻏﹶﺮﺯﹺﻫﺎ ** َﻧﺴِﻴﻔﹰﺎ ﻛﺄﹸﻓﺤﻮ ﹺ‬
‫ﻱ ﰲ ﺟَﻨ ﹺ‬
‫ﺨﺬﹶﺕ ﺭﺟﻼ َ‬ ‫ﺍﳌﻤﺰﱠﻕ ﺍﻟﻌَﺒﺪﻱﱡ ‪ ) :‬ﻭﻗﹶﺪ َﺗ ِ‬
‫ﻚ ﺍﻟﺼﱠﺒﺎﺡ ﺑﺴُﺤ َﺮ ٍﺓ **‬‫ﻉ ﻛﺎﺩِﺉ ﺍﻟﻨﺒﺖ ﺳَﻤﹶﻠ ﹺﻖ ( ﻭﻗﺎﻝ ﻟﹶﺒﻴﺪ ‪ ) :‬ﻟﹶﺪُﻥ ﺃﻥ ﺩﻋﺎ ﺩﻳ ُ‬ ‫ﻳﺼﺮُﺥ ﺍﻟﺪﻳﻚ ﻋﻨﺪَﻫﺎ ** ﻭﺑﺎﺗَﺖ ﺑﹺﻘﺎ ﹴ‬
‫ﺏ(‬
‫ﺇﱃ ﻗﺪﺭ ﻭﹺﺭ ِﺩ ﺍﳋﺎﻣِﺲ ﺍﳌﺘﺄﻭﱢ ﹺ‬

‫ﻃﻴﻮﺭ ﺍ ﻟﻠﻴﻞ‬

‫ﺝ ﻣﻦ ﻭَﻛﺮﻩ ﺑﺎﻟﻠﱠﻴﻞ ﺍﻟﺒﻮﻣﺔ ﻭﺍﻟﺼﱠﺪَﻯ ﻭﺍﳍﺎﻣﺔ ﻭﺍﻟﻀﱡﻮَﻉ ﻭﺍﻟﻮَﻃﻮﺍﻁ ﻭﺍﳋﹸﻔﱠﺎﺵ ﻭﻏﹸﺮﺍﺏ ﺍﻟﻠﱠﻴﻞ‬
‫ﻭﻳﻘﺎﻝ ﻟﻠﻄﺎﺋﺮ ﺍﻟﺬﻱ ﳜﺮ ُ‬
‫ﻭﻳﺼﻴ ُﺪ ﺑﻌﻀﻬﺎ ﺍﻟﻔﺄ َﺭ‬
 ‫ﺹ ﻭﺍﻟﻘﹶﻄﺎ ﻭ ﺻِﻐﺎ َﺭ ﺍﳊﺸﺮﺍﺕ ﻭﺑﻌﻀﻬﺎ ﻳﺼﻴﺪ ﺍﻟﺒﻌﻮﺽ ﻭﺍﻟﻔﺮﺍﺵ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ‪ .‬ﻭﺍﻟﺒﻮﻡ ﻳﺪﺧﻞ ﺑﺎﻟﻠﻴﻞ‬ ‫ﻭﺳﺎﻡﱠ ﺃﺑﺮ َ‬
‫ﻋﻠﻰ ﻛﻞ ﻃﺎﺋ ﹴﺮ ﰲ ﺑﻴﺘﻪ ﻭﻳُﺨﺮﺟﻪ ﻣﻨﻪ ﻭﻳﺄ ﹸﻛ ﹸﻞ ﻓِﺮﺍﺧﻪ ﻭﺑَﻴﻀَﻪ ‪ .‬ﻭﻫﺬﻩ ﺍﻷﲰﺎﺀ ﻣﺸﺘﺮﻛﺔ ‪.‬‬
‫ﺐ ** ﻓﺈﻥ ﺯُﻗﺎ َﺀ ﺍﳍﺎ ﹺﻡ‬
‫ﻣﺎ ﻗﻴﻞ ﻣﻦ ﺍﻟﺸﻌﺮ ﰲ ﺍﳍﺎﻣﺔ ﻭﺍﻟﺼﺪﻯ ﻭﻗﺎﻝ ﺧﺰﳝﺔ ﺑﻦ ﺃﺳﻠﻢ ‪ ) :‬ﻓﻼ ﺗَﺰﻗﹸ ﻮَﻥ ﱄ ﻫﺎﻣﺔﹲ ﻓﻮﻕ ﻣَﺮﹶﻗ ﹴ‬
‫ﺖ ﺑﺎﳌﹶﺮﻭَﻳ ﹺﻦ ﻫﺎﻣﺎ ( ﻭﻗﺎﻝ‬‫ﻚ ﻫﺎﻣ ﹰﺔ َﻬﺑﺮَﺍ ﹶﺓ ﺗَﺰﻗﹸﻮ ** ﻓﻘﺪ ﺃﺯﻗﹶﻴ َ‬
‫ﺚ ( ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺧﺎﺯﻡ ﺃﻭ ﻏﲑﻩ ‪ ) :‬ﻓﺈﻥ ﺗ ُ‬
‫ﺃﺧَﺒﺚﹸ ﺧﺎﹺﺑ ِ‬
‫ﺖ ﺗﺴﻠﻴ َﻢ ﺍﻟﺒﺸﺎﺷ ِﺔ‬
‫ﺗﻮﺑﺔ ﺑﻦ ﺍﳊﻤﻴﱢﺮ ‪ ) :‬ﻭﻟﻮ ﺃﻥ ﻟﻴﻠﻰ ﺍﻷﺧﻴﻠﻴﱠﺔ َﺳﻠﹼﻤﺖ ** َﻋﹶﻠﻲﱠ ﻭﺩﻭﱐ ﺟَﻨﺪَﻝﹲ ﻭﺻﻔﺎﺋﺢ ( ) ﻟﺴﻠﱠﻤ ُ‬
‫ﺃﻭﺯَﻗﺎ ** ﺇﻟﻴﻬﺎ ﺻﺪﻯ ﻣﻦ ﺟﺎﻧﺐ ﺍﻟﻘﱪ ﺻﺎﺋﺢ (‬

‫ﺴ ٍﺔ ﺃﻋﻼﻣُﻪ ** ﻳَﻌﻮﹺﻱ ﺑﻪ ﺍﻟﺬﱢﺋﺐ ﻭَﻳﺰﻗﹸﻮ ﻫﺎﻣُﻪ ( ) ﲡﺸﱠﻤﺖ ﻣﻦ َﺟﺮﱠﺍ ِﻙ ﻭﺍﻟﺒﻮﻡ‬

‫ﻭﻗﺎﻝ ﺍﻟﺮﱠﺍﺟﺰ ‪ ) ( :‬ﻭﻣَﻨﻬَﻞ ﻃﺎ ِﻣ َ‬
‫ﺖ ﻣﻦ ﺃﺟﻠﻲ ( ﻭﻗﺎﻝ ﺳُﻮﻳﺪ ﺑﻦ ﺃﰊ ﻛﺎﻫﻞ ﰲ ﺍﻟﻀﱡﻮَﻉ ‪ ) :‬ﻟﻦ ﻳﻀِﺮﱐ ﻏﲑ ﺃﻥ‬ ‫ﺖ ﺃﺳﺮﻳ ِ‬ ‫ﻭﺍﺍﻟﺼﺪﻯ ** ﻟﻪ ﺻﺎﺋﺢ ﺃﻥ ﻛﻨ ِ‬
‫ﺴ َﺪﻧﹺﻲ ** ﻓﻬﻮ ﻳَﺰﻗﹸﻮ ﻣﺜﻞ ﻣﺎ ﻳﺰﻗﻮ ﺍﻟﻀﱡﻮَﻉ ( ﻗﺎﻝ ‪ :‬ﰲ ﻗﺮﺍﺀﺓ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪ :‬ﺇﻥ ﻛﺎﻧﺖ ﺇﻻ ﺯَﻗَﻴ ﹰﺔ ﻭﺍﺣﺪ ﹰﺓ ﻭﻧﻔﺦ ﰲ‬
‫ﳛُ‬
‫ﺍﻟﺰﱠﻗﻴﺔ ﻳﺮﻳﺪ ﺍﻟﺼﱡﻮﺭ ‪.‬‬
‫ﻭﺻﻮﺕ ﺍﻟﺪﺟﺎﺟﺔ ﺍﻟﻘﻮﻗﺄﺓ ﺗﻘﻮﻝ ﻫﻲ ﺗﻘﻮﻗﺊ ‪.‬‬

‫ﺷﻌﺮ ﰲ ﺍﻟﺪﺟﺎﺝ‬

‫ﺠﺮَﻫﺎ ﻗﺎﻣﺖ ﻋﻠﻴﻪ ﺍﻟﻨﻮﺍﺋ ﺢُ ( ) ﺗﻨ ﺠﱠﺒﻬﺎ ﻻ ﺃﻛﺜﺮ ﺍﷲ ﺧﲑ ُﻩ‬

‫ﻭﻗﺎﻝ ﺃﻋﺮﺍﰊﱞ ‪ ) :‬ﺃﻟﻴﺲ ﻳﺮﻯ ﻋﻴﲏ ﺟُﺒﲑﺓ ﺯﻭﺟﻬﺎ ** ﻭﻣَﺤ ﹺ‬
‫ﺶ ﺗﺎ ﹺﺭﺡُ (‬
‫ﺢ ( ) ﳍﺎ ﺃﻧﻒ ﺧﻨﺰﻳ ﹴﺮ ﻭﺳﺎﻗﺎ ﺩﺟﺎﺟ ٍﺔ ** ﻭﺭُﺅﻳﺘﻬﺎ ﺗَﺮﺡٌ ﻣﻦ ﺍﻟﻌﻴ ﹺ‬
‫** ﺭُﻣﻴﺼﺎﺀ ﻗﺪ ﺷﺎﺑﺖ ﻋﻠﻴﻬﺎ ﺍﳌﺴﺎﺋ ُ‬

‫ﺏ ( ) ﺇﻥ ﻬﺗ ﺠُﺮﻭﱐ ﻓﻘﺪ‬
‫ﲔ ﺳﺎﻫﺮ ﹰﺓ ** ﺣﱴ ﺃﹸﺻﻴﺐ ﺑﻐﻴﻆ ﺁ ﹶﻝ ﻣﻄﻠﻮ ﹺ‬
‫ﻭﻗﺎﻝ ﺍﻟ ُﻌ ﺠَﲑ ﺍﻟﺴﱠﻠﹸﻮﱄﹼ ‪ ) :‬ﻻ ﻧﻮﻡ ﺇﻻ ﻏِﺮﺍﺭُ ﺍﻟ َﻌ ﹺ‬
‫ﺢ ﱂ ﻳَُﺘ ﹶﻘﺒﱠ ﹺﻞ‬
‫ﺐ ( ) ﺃﱂ ﺗﻌﻠﻤﺎ ﻳﺎ ﺍﺑﻨَﻲ ﺩﺟﺎﺟﺔ ﺃﻧﱠﲏ ** ﺃ ﹸﻏﺶﱡ ﺇﺫﺍ ﻣﺎ ﺍﻟﻨﱡﺼ ُ‬
‫ﻕ ﺍﻟﺪﺟﺎﺝ ﲝﻔﹼﺎﺯ ﺍﻟَﻴﻌَﺎﻗِﻴ ﹺ‬
‫ﺖ ﺃﻳﻜﺘُﻜﻢ ** ﺫﹶﺭ َ‬
‫ﺑﺪﱠﻟ ُ‬
‫(‬

‫ﺷﻌﺮ ﰲ ﻫﺠﺎﺀ ﺍﻟﺪﺟﺎﺝ ﻭﻫﺠﺎﺕﺀ ﻣﻦ ﺍﲣﺬﻫﺎ‬

‫ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ‪ :‬ﻭﺳﻨﺮﻭﻱ ﰲ ﺍﻟﺪﺟﺎﺝ ﻭﻧﺬﻛ ُﺮ ﻛﻞﱠ ﻣﻦ ﻫﺠﺎﻫﺎ ﻭﻫﺠﺎ ﻣَﻦ ﺍﺗﱠﺨﺬﻫﺎ ﻭﺃﺷﺒﻬﻬﺎ ﰲ ﻭﺟ ٍﻪ ﻣﻦ‬
‫ﺝ **‬
‫ﺝ ( ) ﹶﻓﻬُﻢ ﺭﺟﺎﺝٌ ﻭﻋﻠﻰ َﺭﺟَﺎ ﹺ‬
‫ﺝ ** ﺑﺎﳊﻲﱢ ﻗﺪ ﻣﻞﹼ ﻣﻦ ﺍﻹﺩﻻ ﹺ‬
‫ﲑ ﻭﻣﻦ ُﺳﻮَﺍ ﹺ‬
‫ﺍﻟﻮﺟﻮﻩ ﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ ‪ ) :‬ﺃﻗﺒﻠﻦ ﻣﻦ ﹺﻧ ﹴ‬
‫ﳝﺸﻮﻥ ﺃﻓﻮﺍﺟﹰﺎ ﺇﱃ ﺃﻓﻮﺍﺝ (‬

‫ﺱ ﻋﻨﱢﻲ ** ﻭﻳﺮﻛﺐ ﰊ َﻋﺮُﻭﺿﹰﺎ ﻋﻦ‬ ‫ﺝ ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳊ ﺠّﺎﺝ ‪ ) :‬ﻓﺈﻥ ﻳُﻌﺮﹺﺽ ﺃﺑﻮ ﺍﻟﻌﺒﱠﺎ ﹺ‬‫ﻣﺸ َﻲ ﺍﻟﻔﺮﺍﺭﻳ ﺞﹺ ﺇﱃ ﺍﻟﺪﺟﺎ ﹺ‬
‫ﺡ ** ﻭﻳَﺠﺒُﺮ ﻛﺴ َﺮ‬
‫ﷲ ﻳﺄﺳُﻮ ﻛﻞﱠ ﺟُﺮ ﹴ‬
‫ﺾ ( ) ﻓﻨﺼ ُﺮ ﺍ ِ‬
‫ﺽ ( ) ﻭﳚﻌﻞ ﻭﺩﱠ ُﻩ ﻳﻮﻣﹰﺎ ﻟﻐﲑﻱ ** ﻭﻳُﺒﻐِﻀﲏ ﻓﺈﱐ ﻣﻦ َﺑﻐِﻴ ﹺ‬
‫َﻋﺮُﻭ ﹺ‬
‫ﺐ ﺍﳊﻮﺍ ِﻥ ﻭﺫﺍﻙ‬
‫ﺽ ( ) ﻟﺪﻯ ﺟﻨ ﹺ‬
‫ﺖ ﻳﻮﻣﹰﺎ ** ﺗﻠﻘﺎﱐ ﲜﺎﻣﻌ ٍﺔ َﺭﺑُﻮ ﹺ‬
‫ﻯ ﻟﻚ ﻣﻦ ﺇﺫﺍ ﻣﺎ ﺟﺌ ُ‬ ‫ﺾ ( ) ﻓﺪ ً‬
‫ﺫﻱ ﺍﻟﻌﻈﻢ ﺍﳌﻬﻴ ﹺ‬
‫ﺾ(‬‫ﺦ ﺍﳌﺮﻳ ﹺ‬
‫ﻓﹸﺤﺶٌ ** ﻭﺑﹺﺌﺴﺖ ﺧُﺒﺰﺓ ﺍﻟﺸﱠﻴ ﹺ‬

‫ﺾ ( ﻭﻗﺎﻟﺖ ﺍﻣﺮﺃﺓ ﰲ ﺯﻭﺟﻬﺎ ﻭﻫﻲ ﺗﺮﻗﱢﺺ ﺍﺑﻨﹰﺎ ﳍﺎ ﻣﻨﻪ ‪) :‬‬

‫ﺤﺘِﻬﺎ ﺇﺫﺍ َﺑ َﺮﻛﹶﺖ َﻧﻘِﻴ ُ‬
‫) ﺇﻭﺯﱠﺓ ﻏﹶﻴﻀ ٍﺔ ﹶﻟﻘِﺤﺖ ﻛﺸﺎﻓﹰﺎ ** ِﻟﻔﹶﻘ َ‬
‫ﺱ ﺍﻟﺪﻳﻚِ ﺗﺮﻳﺪ ﺑﻘﻮﳍﺎ ﺃﺷﻬﺐ ﺃﻧﻪ‬
‫ﺱ ﻛﺮﺃ ﹺ‬
‫ﺐ ﺫﻱ ﺭﺃ ﹴ‬
‫ﻭُﻫﺒﺘُﻪ ﻣﻦ ﺳَﻠ ﹶﻔ ﹴﻊ ﹶﺃﻓﹸﻮﻙ ** ﻭﻣﻦ ِﻫَﺒﻞﱟ ﻗﺪ ﻋﺴﺎ ﺣَﻨﹺﻴﻚِ ( ﺃﺷﻬ َ‬
 ‫ﺷﻴﺦ ﻭﺷﻌﺮ ﺟﺴﺪﻩ ﺃﺑﻴﺾ ﻭﺃﻥ ﳊﻴﺘﻪ ﲪﺮﺍﺀ ‪.‬‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ﻭﻫﻮ ﺍﻷﻋﺸﻰ ‪ ) :‬ﻭﺑﲏ ﺍﳌﻨﺬﺭ ﺍﻷﺷﺎﻫﺐ ﺑﺎﳊﻲ ** ﺭﺓ ﳝﺸﻮﻥ ﻏﹸﺪﻭﺓ ﻛﺎﻟﺴﻴﻮﻑ ( ﻭﺇﳕﺎ ﺃﺭﺍﺩ‬
‫ﺍﻷﻋﺸﻰ ﺃﻥ ﻳﻌﻈﱢﻢ ﻭﻳﻔ ﺨﱢﻢ ﺃﻣﺮﻫﻢ ﻭﺷﺄﻬﻧﻢ ﺑﺄﻥ ﳚﻌﻠﻬﻢ ﺷﻴﻮﺧﺎ ‪ .‬ﻭﺃﻣﺎ ﻗﻮﳍﺎ ‪ :‬ﺫﻱ ﺭﺃﺱ ﻛﺮﺃﺱ ﺍﻟﺪﻳﻚ ﻓﺈﳕﺎ ﺗﻌﲏ ﺃﻧﻪ‬
‫ﺏ ﺍﻟﺮﱠﺃﺱ ﻭﺍﻟﻠﱢﺤﻴﺔ ‪.‬‬
‫ﳐﻀﻮ ُ‬
‫ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) :‬ﺣﻠﱠﺖ ﺧﻮﻳﻠﺔ ﰲ ﺣﻲﱟ ﳎﺎﻭﺭ ﹰﺓ ** ﺃﻫﻞ ﺍﳌﺪﺍﺋﻦ ﻓﻴﻬﺎ ﺍﻟﺪﻳﻚ ﻭﺍﻟﻔﻴﻞﹸ ( ) ﻳﻘﺎﺭﻋُﻮﻥ ﺭﺀُﻭﺱ ﺍﻟﻌُﺠ ﹺﻢ‬
‫ﺿﺎﺣﻴ ﹰﺔ ** ﻣﻨﻬﻢ ﻓﻮﺍﺭﺱ ﻻ ﻋﺰﻝﹲ ﻭﻻ ﻣﻴ ﹸﻞ (‬

‫ﻗﺎﻝ ﺍﺑﻦ ﺃﲪﺮ ‪ ) :‬ﰲ ﺭﺃﺱ ﺧﻠﻘﺎ َﺀ ﻣﻦ ﻋﻨﻘﺎ َﺀ ﻣُﺸﺮﹺﻓ ٍﺔ ** ﻻ ﻳﺒﺘﻐﻰ ﺩﻭﻬﻧﺎ ﺳﻬﻞﹲ ﻭﻻ ﺟﺒ ﹸﻞ ( ) ﻫﻴﻬﺎﺕ ﺣﻲﱞ ﻏﺪﻭﺍ ﻣﻦ‬
‫ﺛﹶﺠ َﺮ ﻣﻨﺰﳍﻢ ** ﺣﻲﱞ ﺑﻨﺠﺮﺍ ﹶﻥ ﺻﺎﺡ ﺍﻟﺪﻳﻚ ﻓﺎﺣﺘﻤﻠﻮﺍ ( ﻭﻗﺎﻝ ‪ ) :‬ﺃﺑﻌﺪ ﺣﻠﻮ ﹴﻝ ﺑﺎﻟﺮﱢﻛﺎﺀ ﻭﺟﺎﻣ ﹴﻞ ** ﻏﺪﹰﺍ ﺳﺎﺭﺣﹰﺎ ﻣﻦ‬
‫ﲔ‬
‫ﺣﻮﻟﻨﺎ ﻭَﺗَﻨﺸﱠﺮﺍ ( ) ﺗﺒﺪﻟﺖ ﺇﺻﻄﺒﻼ ﻭﺗﻼًّ ﻭ َﺟﺮﱠ ﹰﺓ ** ﻭﺩﻳﻜﹰﺎ ﺇﺫﺍ ﻣﺎ ﺁﻧﺲ ﺍﻟﻔﺠﺮ ﻓﺮﻓﺮﺍ ( ) ﻭﺑﺴﺘﺎﻥ ﺫﻱ ﺛﻮﺭﻳﻦ ﻻ ﻟ َ‬
‫ﻋﻨﺪﻩ ** ﺇﺫﺍ ﻣﺎ ﹶﻃﻐَﻰ ﻧﺎﻃﻮﺭ ُﻩ ﻭَﺗﻐَﺸﻤﺮﺍ ( ﻭﻗﺎﻝ ﺃﻭﺱ ﺑﻦ ﺣﺠﺮ ‪ ) :‬ﻛﺄﻥ ﻫﺮﹰﺍ ﺟﻨﻴﺒﺎﹰ ﻋﻨﺪ ﻣَﻐ ﹺﺮ ﺿِﻬﺎ ** ﻭﺍﻟﺘﻒّ ﺩﻳﻚٌ‬
‫ﺑﺮﺟﻠﻴﻬﺎ ﻭﺧﻨﺰﻳ ُﺮ (‬

‫ﻚ ﺗﺴﻌ ﺔﹲ ** ﻛﺄﻧﻚ ﺩﻳﻚٌ ﻣﺎﺋ ﹸﻞ ﺍﻟﺮﺃﺱ ﺃﻋﻮ ُﺭ ( ) ﲣﻴﱠﺮﺕ ﺃﺛﻮﺍﺑﺎﹰ ﻟﺰﻳﻨﺔ‬

‫ﻭﻗﺎﻝ ﺍﳊﻜﻢ ﺑﻦ ﻋﺒﺪﻝ ‪ ) :‬ﻣﺮﺭﺕ ﻋﻠﻰ ﺑﻐ ﹴﻞ َﺗﺰُﱡﻓ َ‬
‫ﺲ‬
‫ﺼ ﹴﺮ ﻭﻋ ﹴﻲ ** ﻭﻣﻦ ﻧﻔ ﹴ‬‫ﻚ ﺃﻓﻘ ُﺮ ( ﻭﻗﺎﻝ ﺍﻟﻨﱠﻤِﺮ ﺑﻦ ﺗَﻮﻟﺐ ‪ ) :‬ﹶﺃﻋِﺬﱐ ﺭَﺏ ﻣﻦ َﺣ َ‬
‫ﻣﻨﻈ ﹴﺮ ** ﻭﺃﻧﺖ ﺇﱃ ﻭﺟﻪ ﻳﺰﻳﻨ َ‬
‫ﺕ ﺍﻟﻨﻔﺲ ﺣﺎﺟﺎ ( ) ﻭﺃﻧﺖَ ﻭﹺﻟﻴّﻬﺎ ﻭﺑﺮﺋﺖُ ﻣﻨﻬﺎ‬ ‫ﺼ َﻤﻨﱢﻲ ** ﻓﺈﻥ ﳌﻀﻤﺮﺍ ِ‬ ‫ﺃﹸﻋﺎِﻟ ﺠُﻬﺎ ﻋِﻼﺟﺎ ( ) ﻭﻣﻦ ﺣﺎﺟﺎﺕ ﻧﻔﺴﻲ ﻓﺎﻋ ِ‬
‫ﲏ ﺍﻟﺪﱠﺟﺎﺟﺎ ( ) ﻭﻣﺎ ﺗُﻐﻨﹺﻲ ﺍﻟﺪﺟﺎﺝ‬
‫** ﺇﻟﻴﻚ ﻭﻣﺎ ﻗﻀﻴﺖ ﻓﻼ ﺧِﻼﺟﺎ ( ) ﻭﺗﺄﻣﺮﱐ ﺭﺑﻴﻌﺔﹸ ﻛﻞﱠ ﻳﻮ ﹴﻡ ** ﻷﺷﺮﻳَﻬﺎ ﻭﺃﻗﺘ َ‬
‫ﺖ ﻓﻴﻬﺎ ** ﻣِﺮﺍﺭ ﺍﻟﻄﻌﻦ ﻭﺍﻟﻀﺮﺏ ﺍﻟﺸﱢﺠﺎﺟﺎ (‬
‫ﺍﻟﻀﱠﻴﻒ ﻋﲏ ** ﻭﻟﻴﺲ ﺑﻨﺎﻓﻌﻲ ﺇﻻ ﻧﹺﻀﺎﺟﺎ ( ) ﺃﺃﻫﻠﻜﻬﺎ ﻭﻗﺪ ﻻﻗﻴ ُ‬

‫ﺞ ﺍﺧﺘﻼﺟﺎ ( ) ﺟَﻤﻮﻡ ﺍﻟﺸﺪﱢ ﺷﺎﺋﻠ ﹸﺔ ﺍﻟﺬﱡﻧﺎﰉ ** ﲣﺎﻝ ﺑﻴﺎﺽ‬

‫ﻼ ﻏﺪﻭﺍﺕ ﺻُﻬﱮ ** ﻋﻠﻰ ﺍﻷﻋﺪﺍﺀ ﲣﺘﻠ ُ‬
‫) ﻭﺗﺬﻫﺐ ﺑﺎﻃ ﹰ‬
‫ﻏﹸﺮﻬﺗﺎ ﺳِﺮﺍﺟﺎ ( ) ﻭﺷﺪﱢﻱ ﰲ ﺍﻟﻜﺮﻳﻬﺔ ﻛﻞ ﻳﻮ ﹴﻡ ** ﺇﺫﺍ ﺍﻷﺻﻮﺍﺕ ﺧﺎﻟﻄﺖ ﺍﻟَﻌ ﺠَﺎﺟﺎ ( ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﳊﻜﻢ ‪:‬‬
‫ﺡ‬
‫ﺕ ﻣﻦ ﺍﻟﺪﺟﺎﺝ ( ﻭﻗﺎﻝ ﺍﻵﺧﺮ ﻟﺼﺎﺣﺒﻪ ‪ ) :‬ﺁﺫﻳﺘﻨﺎ ﺑﺪﻳﻜﻚ ﺍﻟﺴﱠ ﻼﱠ ﹺ‬
‫) ﻭﻟﻸﻧﺼﺎﺭ ﺁﻛﻞ ﰲ ﻗﹸﺮﺍﻫﺎ ** ﳋﹸﺒﺚ ﺍﻷﻃﻌﻤﺎ ِ‬
‫ﱳ ﺍﻷﺭﻭﺍﺡ ( ﻭﻗﺎﻟﻮﺍ ‪ :‬ﻫﻮ ﺃﺳﻠﺢ ﻣﻦ ﺣُﺒﺎﺭﻯ ﺳﺎﻋﺔ ﺍﳋﻮﻑ ﻭﻣﻦ ﺩﺟﺎﺟ ٍﺔ ﺳﺎﻋﺔ ﺍﻷﻣﻦ ‪.‬‬ ‫** ﻓﻨ ﺠﱢﻨﺎ ﻣﻦ ﻣُﻨ ﹺ‬
‫ﺾ‬
‫ﺐ ( ) ﺗﺒﻴﺖُ ﻋﻠﻰ ﺭَﻣ ﹴ‬
‫ﻼ ﻛﺄﻥ ﻏﹸﺒﺎﺭﻫﺎ ** ﺑﺄﺳﻔ ﹺﻞ ﻋِﻠﻜﺪ ﺩﻭﺍﺧ ُﻦ ﺗﻨﻀُ ﹺ‬
‫ﻭﻗﺎﻝ ﻋﻘﻴﻞ ﺑﻦ ﻋ ﻠﱠﻔﺔ ‪ ) :‬ﻭﻫﻞ ﺃﺷﻬﺪﻥ ﺧﻴ ﹰ‬
‫ﺐ(‬
‫ﻛﺄﻥ ﻋُﻴُﻮﻬﻧﻢ ** ﻓِﻘﺎﺡُ ﺍﻟﺪﺟﺎﺝ ﰲ ﺍﻟ َﻮ ِﺩﻱﱢ ﺍﳌﻌﺼ ﹺ‬

‫ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﺪﻳﻚ ‪ :‬ﺣﺪﱠﺙ ﺍﻷﺻﻤﻌﻲﱡ ﻗﺎﻝ ‪ :‬ﺃﺧﱪﱐ ﺍﻟﻌﻼﺀ ﺑﻦ ﺃﺳﻠﻢ ﻗﺎﻝ ‪ :‬ﺃﺭﺩﺕ ﺍﳋﺮﻭﺝ ﺇﱃ ﻣﻜﺔ ﺍﳌﻌﻈﱠﻤﺔ‬
‫ﺷﺮﱠﻓﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻓﺠﺎﺀﱐ ﻫﺸﺎﻡ ﺍﺑﻦ ﻋﻘﺒﺔ ﻭﻫﻮ ﺃﺧﻮ ﺫﻱ ﺍﻟﺮﱡﻣﺔ ﻓﻘﺎﻝ ﱄ ‪ :‬ﻳﺎ ﺍﺑﻦ ﺃﺧﻲ ﺇﻧﻚ ﺗﺮﻳﺪ ﺳﻔﺮﹰﺍ ﳛﻀُﺮ‬
‫ﺍﻟﺸﻴﻄﺎﻥ ﻓﻴﻪ ﺣﻀﻮﺭﹰﺍ ﻻ ﳛﻀﺮﻩ ﰲ ﻏﲑﻩ ﻓﺎﺗّ ﹺﻖ ﺍﷲ ﻭﺻﻞﱢ ﺍﻟﺼﻠﻮﺍﺕ ﻟﻮﻗﺘﻬﺎ ﻓﺈﻧﻚ ﻣﺼﻠﻴﻬﺎ ﻻ ﳏﺎﻟﺔ ﻓﺼﻠﱢﻬﺎ ﻭﻫﻲ‬
‫ﺗﻨﻔﻌﻚ ﻭﺍﻋﻠﻢ ﺃﻥ ﻛﻞ ﺭُﻓﻘ ٍﺔ ﻛﻠﺒﹰﺎ ﻳﻨﺒﺢ ﻋﻠﻴﻬﻢ ﻓﺈﻥ ﻛﺎﻥ ﻬﻧﺐٌ َﺷﺮﹺﻛﻮﻩ ﻓﻴﻪ ﻭﺇﻥ ﻛﺎﻥ ﻋﺎﺭٌ ﺗﻘﻠﹼﺪﻩ ﺩﻭﻬﻧﻢ ﻓﻼ ﺗﻜﻦ‬
‫ﻛﻠﺐ ﺍﻟﺮﱡﻓﻘﺔ ﻭﻗﺪ ﺭﻭﻭﺍ ﺷﺒﻴﻬﹰﺎ ﺑﺬﻟﻚ ﻋﻦ ﺗﺒﻴﻊ ﺑﻦ ﻛﻌﺐ ‪( .‬‬
‫ﲔ ﺇﳕﺎ ** ﺃﻧﺘﻢ ﺇﻣﺎﺀٌ ﻳﺘﱠﺒﻌﻦ ﺍﻷﺷﺘﺮﺍ (‬
‫ﺃﻡ ﻛﻠﺒﺔ ﻭﻗﺎﻝ ﺯﻳﺪ ﺍﳋﻴﻞ ‪ ) :‬ﻳﺎ ﻧﺼﺮ ﻧﺼﺮ ﺑﲏ ﻗﻌ ﹴ‬
 ‫ﺐ ﻣﻨﻐﻂ ** ﻋ ﺾﱠ ﺍﻟﻜﻼﺏ ﺑﻌﺠﺒﻪ ﻓﺎﺳﺘَﺜﻔﹶﺮَﺍ ( ﻗﺎﻝ ‪ :‬ﻓﻠﻤﺎ ﻗﺪﻡ ﺯﻳﺪ ﻣﻦ ﻋﻨﺪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ‬‫) ﻳﺘﺒﻌﻦ ﻓﻀﻠﺔ ﺃﺑﺮ ﻛﻠ ﹴ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﺃﺑﺮﺡ ﻓﱴ ﺇﻥ ﱂ ﺗﺪﺭﻛﻪ ﺃﻡ ﻛﻠﺒﺔ ﻳﻌﲏ ﺍﳊﻤﱠﻰ ‪.‬‬
‫ﺍﻟﻜﻠﺐ ﺑﲔ ﺍﳍﺠﺎﺀ ﻭﺍﻟﻔﺨﺮ ﻭﻗﺎﻝ ﺟﺮﻳﺮ ﰲ ﺍﻟﺒﻌﻴﺚ ‪ :‬ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ‪ :‬ﻭﻗﺪ ﻗﺎﻝ ﻋﻤﺮﻭ ﺑﻦ ﻣﻌﺪ ﻳﻜﺮﺏ ‪) :‬‬
‫ﺢ ( ﺍﺳﺘﻌﺎﺭﺍﺕ ﻣﻦ‬
‫ﺖ ﺇﺫﺍ ﻣﺎ ﺍﱀ ** ﻱﱡ ﻳﻮﻣ ﹰﺎ ﹶﻛ ﹺﺮﻫُﻮﺍ ﺻُﻠﺤﻲ ( ) ﹶﺃﹸﻟﻒﱡ ﺍﳋﻴ ﹶﻞ ﺑﺎﳋﻴ ﹺﻞ ** ﻭﺃﻛﻔِﻲ ﺍﻟﻨﱠﺒ ﺢَ ﺑﺎﻟﻨّﺒ ﹺ‬
‫ﻭﻗﺪ ﻛﻨ ُ‬
‫ﺿﺮَﺑﺖ‬
‫ﺍﺳﻢ ﺍﻟﻜﻠﺐ ﻗﺎﻝ ﻭﻣﻦ ﺍﻻﺳﺘﻌﺎﺭﺍﺕ ﻣﻦ ﺍﺳﻢ ﺍﻟﻜﻠﺐ ﻗﻮﻝ ﺍﻟﺮﺟﻞ ﻣﻨﻬﻢ ﺇﻥ ﺃﻭﻃﻦ ﻧﻔﺴﻪ ﻋﻠﻰ ﺷﻲﺀ ‪ :‬ﻗﺪ َ‬
‫ﺟَﺮﻭَﰐ ﻭﺿﺮﺑﺖ ﻋﻠﻴﻪ ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻨّﺠﻢ ‪:‬‬

‫) ﺣﱴ ﺇﺫﺍ ﻣﺎ ﺍﺑﻴﺾﱠ ﺟﺮﻭ ﺍﻟﺘّﻨﻔﹸﻞ ** ﻭُﺑﺪﱢﻟﺖ ﻭﺍﻟﺪﻫﺮ ﺫﻭ ﺗﺒﺪﱡ ﹺﻝ ( ﻭﻗﺎﻝ ‪ :‬ﻣﻦ ﺍﳊﻨﻈﻞ ﺍﻟﻌﺎﻣﻲﱢ ﺟﺮﻭٌ ﻣﻔﻠﱠ ُﻖ ﻭﻗﺎﻝ ﻋُﺘﺒﺔ‬
‫ﺍﻷﻋﻮﺭ ‪ ) :‬ﺫﻫﺐ ﺍﻟﺬﻳﻦ ﺃﺣﺒﱡﻬﻢ ** ﻭﺑﻘﻴﺖ ﻓﻴﻤﻦ ﻻ ﺃﺣﺒﻪ ( ) ﺇﺫ ﻻ ﻳﺰﺍﻝ ﻛﺮﱘ ﻗﻮ ** ﻣﻲ ﻓﻴﻬﻢ ﻛﻠﺐٌ ﻳﺴُﺒﱡﻪ (‬

‫ﺍﺣﺘﻘﺎﺭ ﺍﻟﻌﺮﺏ ﻟﻠﺼﻴﺪ‬

‫ﻓﺨﺮﰎ ﻋﻠﻴﻨﺎ ﺑﺼﻴﺪ ﺍﻟﻜﻠﺐ ﻭﻫﺠﻮﰎ ﺍﻟﺪﻳﻚ ﺇﺫ ﻛﺎﻥ ﳑﺎ ﻻ ﻳﺼﻴﺪ ﻭﻻ ﻳﺼﺎﺩ ﺑﻪ ﻭﻗﺪ ﻭﺟﺪﻧﺎ ﺍﻟﻌﺮﺏ ﻳﺴﺘﺬﻟﱡﻮﻥ ﺍﻟﺼﻴﺪ‬
‫ﻭﳛﻘﺮﻭﻥ ﺍﻟﺼﻴﺎﺩ ﻓﻤﻦ ﺫﻟﻚ ﻗﻮﻝ ﻋﻤﺮﻭ ﺑﻦ ﻣﻌﺪ ﻳﻜﺮﺏ ‪:‬‬

‫ﺐ ( ﻧﺼ ﹸﻞ ﺍﳋﻤﻴﺲ ﺇﱃ ﺍﳋﻤﻴﺲ ﻭﺃﻧﺘﻢ ﺑﺎﻟﻘﻬﺮ ﺑﲔ ﻣﺮﺑﱢﻖ‬ ‫ﺐ ﻭﳓﻦ ﻓﺮﻭﻉ ﺃﺻﻞ ﹶﻃﻴﱢ ﹺ‬‫) ﺍﺑﲏ ﺯﻳﺎ ٍﺩ ﺃﻧﺘﻢ ﰲ ﻗﻮﻣﻜﻢ ** ﹶﺫَﻧ ٌ‬
‫ﻑ ﺳﻌ ُﻲ ﺃﺑﻴﻬ ُﻢ **‬
‫ﺐ ( ) ﺣﻴﺪٌ ﻋﻦ ﺍﳌﻌﺮﻭ ِ‬
‫ﺴَﺒﻦﱠ ﺑﻨﻮ ﻃﹸﻠﻴﺤ ﹶﺔ ﺣﺮﺑﻨﺎ ** ﺳﻮﻕ ﺍﳊﻤﲑ ﲝﺎﻧ ٍﺔ ﻓﺎﻟﻜﻮﻛ ﹺ‬
‫ﺐ)ﻻﳛ َ‬ ‫ﻭﻣﻜﻠﱢ ﹺ‬
‫ﺏ(‪٤‬‬
‫ﺐ ﺷﺎﻣﻞ ** ﺗﺮﺣﹰﺎ ﻟﻪ ﻣﻦ ﻛﺎﻫﻦ ﻣﺘﻜﺬﱢ ﹺ‬
‫ﺐ ( ) ﺣﱴ ﻳﻜﻬﱠ َﻦ ﺑﻌﺪ ﺷَﻴ ﹴ‬
‫ﺐ ﺍﻟﻮُﻋﻮﻝ ﺑﻮﻓﻀ ٍﺔ ﻭﺑﺄﻛﻠﹸ ﹺ‬
‫ﻃﻠ ُ‬

‫ﺍﻻﺷﺘﻔﺎﺀ ﺑﺪﻣﺎﺀ ﺍﳌﻠﻮﻙ ﻭﺍﻷﺷﺮﺍﻑ‬

‫ﻭﺃﻣﺎ ﻗﻮﻝ ﺯﻫﲑ ‪ ) :‬ﻭﺇﻥ ﻳُﻘﺘﻠﻮ ﻓﻴُﺸَﺘﻔﹶﻰ ﺑﺪﻣﺎﺋﻬﻢ ** ﻭﻛﺎﻧﻮﺍ ﻗﺪﳝﹰﺎ ﻣﻦ َﻣﻨَﺎﻳﺎﻫﻢ ﺍﻟﻘﺘ ﹸﻞ ( ﻓﻬﺬﺍ ﺍﻟﺒﻴﺖ ﻧﻔﺴﻪ ﻟﻴﺲ ﻳﺪ ﱡﻝ‬
‫ﻚ ﺃﻭ ﺳﻴ ٍﺪ ﻛﺮﱘ ﺃﻓﺎﻕ ﻭﺑﺮﺉ ‪.‬‬ ‫ﻋﻠﻰ ﻗﻮﳍﻢ ﺃﻥ ﻛﻞ ﻣﻦ ﻛﺎﻥ ﺑﻪ ﺟﻨﻮﻥﹲ ﺃﻭ ﻛﻠﹶ ﺐٌ ﰒ ﺣﺴَﺎ ﻣﻦ ﺩﻡ ﻣﻠ ٍ‬

‫ﻓﺮﺍﺭ ﺍﻟﻜﻠﺐ ﺍﻟﻜﻠﺐ ﻣﻦ ﺍﳌﺎﺀ‬

‫) ﺳﻘﻂ ‪ :‬ﺍﻟﺴﻄﺮ ﻛﺎﻣﻞ (‬

‫ﻭﻗﺪ ﺿﺮﺑﻮﺍ ﻟﺼﺎﺣﺐ ﺍﻟﻜﻠﺐ ﺃﻣﺜﺎﻻ ﻛﺜﲑﺓ ﰲ ﺷﺪﺓ ﻃﻠﺒﻪ ﺍﳌﺎﺀ ‪ ،‬ﻭﰲ ﺷﺪﺓ ﻓﺮﺍﺭﻩ ﻣﻨﻪ ﺇﺫﺍ ﻋﺎﻳﻨﻪ‬

‫ﻭﻗﺎﻟﻮﺍ ﻭﻗﻠﺘﻢ ‪ :‬ﻓﺎﳌﺎﺀ ﺍﳌﻄﻠﻮﺏ ﺇﺫﺍ ﻋﺎﻳﻨﻪ ﻣﻦ ﻏﲑ ﺃﻥ ﳝﺴﱠﻪ ﻭﻫﻮ ﺍﻟﻄﺎﻟﺐ ﻟﻪ ﻭﱂ ﳛﺮﺹ ﻋﻠﻴﻪ ﺇﻻ ﻣﻦ ﺣﺎﺟﺔ ﺇﻟﻴﻪ ‪.‬‬
‫ﻓﻜﻴﻒ ﺻﺎﺭ ﺇﺫﺍ ﺭﺁﻩ ﺻﺎﺡ ﻗﺎﻟﻮﺍ ‪ :‬ﻭﻗﺪ ﻳﻌﺘﺮﻱ ﺍﻟﻨﺎﻇﺮ ﺇﱃ ﺍﳌﺎﺀ ﻭﺍﻟﺬﻱ ﻳﺪﱘ ﺍﻟﺘﱠﺤﺪﻳﻖ ﺇﻟﻴﻪ ﻭﻫﻮ ﳝﺸﻲ ﻋﻠﻰ ﻗﻨﻄﺮ ٍﺓ ﺃﻭ‬
‫ُﺟﺮُﻑ ﺃﻭ ﺟﺴﺮ ﺍﻟﺪﱡﻭﺍ ُﺭ ﻓﺈﻧﻪ ﺭﲟﺎ ﺭﻣﻰ ﺑﻨﻔﺴﻪ ﻣﻦ ﺗﻠﻘﺎﺀ ﻧﻔﺴﻪ ﺇﱃ ﺍﳌﺎﺀ ﻭﺇﻥ ﻛﺎﻥ ﻻ ﳛﺴﻦ ﺍﻟﺴﺒﺎﺣﺔ ‪ .‬ﻭﺫﻟﻚ ﺇﳕﺎ‬
‫ﻳﻜﻮﻥ ﻋﻠﻰ ﻗﺪﺭ ﻣﺎ ﻳﺼﺎﺩﻑ ﺫﻟﻚ ﻣﻦ ﺍﳌﺮﺍﺭ ﻭﻣﻦ ﺍﻟﻄﱢﺒﺎﻉ ‪.‬‬
‫ﻓﻤﻦ ﻓﻌﻞ ﺫﻟﻚ ﺑﻨﻔﺴﻪ ﺃﺑﻮ ﺍﳉﻬﺠﻬﺎﻩ ﳏﻤﺪ ﺑﻦ ﻣﺴﻌﻮﺩ ﻓﻜﺎﺩ ﳝﻮﺕ ﺣﱴ ﺍﺳﺘُﺨﺮﺝ ‪ .‬ﻭﻣﻨﻬﻢ ﻣﻨﺼﻮﺭ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‬
‫ﺍﻟﺘﻤﱠﺎﺭ ﻭﲨﺎﻋﺔ ﻗﺪ ﻋﺮﻓﺖ ﺣﺎﳍﻢ ‪.‬‬
 ‫ﻣﺎ ﻳﻌﺘﺮﻱ ﺍﳌﺨﺘﻨﻖ ﻭﺍﳌﻤﺮﻭﺭ ﻭﻫﺬﺍ ﻛﻤﺎ ﻳﻌﺘﺮﻱ ﺍﻟﺬﻱ ﻳﺼﻴﺒﻪ ﺍﻷﺳ ُﻦ ﻣﻦ ﺍﻟﺒﺨﺎﺭ ﺍﳌﺨﺘﻨﻖ ﰲ ﺍﻟﺒﺌﺮ ﺇﺫﺍ ﺻﺎﺭ ﻓﻴﻬﺎ ﻓﺈﻧﻪ‬
‫ﻼ ﻭﺃﻥ ﻳﺰﻣّﻞ‬‫ﺭﲟﺎ ﺍﺳﺘﻘﻲ ﻭﺍﺳﺘﺨﺮﺝ ﻭﻗﺪ ﺗﻐﻴﱠﺮ ﻋﻘﻠﻪ ‪ .‬ﻭﺃﺻﺤﺎﺏ ﺍﻟﺮّﻛﺎﻳﺎ ﻳﺮﻭﻥ ﺃﻥ ﺩﻭﺍﺀَﻩ ﺃﻥ ﻳﻠﻘﻮﺍ ﻋﻠﻴﻪ ﺩِﺛﺎﺭﹰﺍ ﺛﻘﻴ ﹰ‬
‫ﻼ ﻭﺇﻥ ﻛﺎﻥ ﰲ ﲤﹼﻮﺯ ﻭﺁﺏ ﰒ ﳛﺮﺱ ﻭﺇﻥ ﻛﺎﻥ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﺭﺃﺱ ﺍﻟﺒﺌﺮ ﻓﺈﻧّﻪ‬
‫ﺗﺰﻣﻴ ﹰ‬

‫ﲑ ﻣﻦ ﻋﻘﻠﻪ ﰒ‬
‫ﺇﻥ ﱂ ﻳُﺤﻞ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ ﻃﺮﺡ ﻧﻔﺴﻪ ﰲ ﺗﻠﻚ ﺍﻟﺒﺌﺮ ﺃﺗﺎﻫﺎ ﺳﻌﻴﹰﺎ ﰲ ﺃﻭّﻝ ﻣﺎ ﻳﻔﺘﺢ ﻋﻴﻨَﻪ ﻭﻳﺮﺟﻊ ﺇﻟﻴﻪ ﺍﻟﻴﺴ ُ‬
‫ﻳُﻜﻔﻲ ﻧﻔﺴﻪ ﻓﻴﻬﺎ ﻣﻦ ﺫﺍﺕ ﻧﻔﺴِﻪ ﰲ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻟﻘﻲ ﻣﻨﻪ ﻣﺎ ﻟﻘﻲ ﻭﻗﺪ ﻛﺎﻥ ﻋﻨﺪﻩ ﻣﻌﻠﻮﻣﹰﺎ ﺃﻥﹼ ﺍﻟﻘﻮﻡ ﻟﻮ ﺗﺮﻛﻮﻩ‬
‫ﲔ ﳍﻠﻚ ‪ .‬ﻫﻜﺬﺍ ﻛﺎﻥ ﻋﻨﺪﻩ ﺃﻳﺎﻡ ﺻﺤ ِﺔ ﻋﻘﻠﻪ ﻓﻠﻤّﺎ ﻓﺴﺪ ﺃﺭﺍﻩ ﻭﻛﻤﺎ ﻳﻌﺘﺮﻯ ﺍﳌﺮﻭ َﺭ ﺣﱴ ﻳﺮﺟُﻢ ﺍﻟﻨﺎﺱ ﻓﺈﻥ‬
‫ﻃﺮﻓ ﹶﺔ ﻋ ﹴ‬
‫ﺍِﳌﺮﱠﺓ ﺗﺼﻮﱢﺭ ﻟﻪ ﺃﻥ ﺍﻟﺬﻱ َﺭﺟَﻤﻪ ﻗﺪ ﻛﺎﻥ ﻳﺮﻳﺪ ﺭﲨﻪ ﻓﲑﻯ ﺃﻥ ﺍﻟﺼﻮﺍﺏ ﻳﺒﺪﺃﻩ ﺑﺎﻟﺮّﺟﻢ ﻭﻋﻠﻰ ﻣﺜ ﹺﻞ ﺫﻟﻚ ﺗُﺮﻳﻪ ﺍِﳌﺮّﺓ ﺃﻥ‬
‫ﻃﺮﺣﻪ ﻧﻔﺴﻪ ﰲ ﺍﻟﻨّﺎﺭ ﺃﺟﻮ ُﺩ ﻭﺃﺣﺰﻡ ‪.‬‬
‫ﻭﻟﻴﺲ ﰲ ﺍﻷﺭﺽ ﺇﻧﺴﺎﻥﹲ ﻳﺬﺑﺢ ﻧﻔﺴَﻪ ﺃﻭ ﳜﺘﻨﻖ ﺃﻭ ﻳﺘﺮﺩﱠﻯ ﰲ ﺑﺌﺮ ﺃﻭ ﻳﺮﻣﻲ ﻧﻔﺴﻪ ﻣﻦ ﺣﺎﻟ ﹴﻖ ﺇﻻ ﻣﻦ ﺧﻮﻑ ﺍﳌﺜﻠﺔ ﺃﻭ‬
‫ﺍﻟﺘﻌﺬﻳﺐ ﺃﻭ ﺍﻟﻌﻴﲑ ﻭﺗﻘﺮﻳﻊ ﺍﻟﺸﺎﻣﺘﲔ ﺃﻭ ﻷﻥ ﺑﻪ ﻭﺟﻌﹰﺎ ﺷﺪﻳﺪﹰﺍ ﻓﻴﺤﺮﱢ ُﻙ ﻋﻠﻴﻪ ﺍِﳌﺮﱠﺓ ﻓﻴﺤﻤﻰ ﻟﺬﻟﻚ ﺑﺪﻧُﻪ ﻭﻳﺴﺨ ُﻦ ﺟﻮﻓﻪ‬
‫ﻓﻴﻄﲑ ﻣﻦ ﺫﻟﻚ ﺷﻲﺀٌ ﺇﱃ ﺩﻣﺎﻏﻪ ﺃﻭ ﻗﻠﺒ ِﻪ ﻓﻴﻮﳘﻪ ﺫﻟﻚ ﺃﻥ ﺍﻟﺼﻮﺍﺏ ﰲ ﻗﺘ ﹺﻞ ﻧﻔﺴﻪ ﻭﺃﻥ ﺫﻟﻚ ﻫﻮ ﺍﻟﺮّﺍﺣﺔ ﻭﺃﻥ ﺍﳊﺰﻡ‬
‫ﻣﻊ ﺍﻟﺮﺍﺣﺔ ‪.‬‬
‫ﻉ ﺍﻟﺮﺍﺑﺢ ﺍﺑﻠﺮﺍﻓﻪ ﺍﻟﺴﻠﻴ ُﻢ ﺍﻟﻌﻘ ﹺﻞ ﻭﺍﻟﻄﱢﺒﺎﻉ ‪ .‬ﻭﻟﻠﻐﻴﻆ ﺭﲟﺎ ﺭَﻣﻰ ﺑﻨﻔﺴﻪ ﰲ ﻫﺬﻩ ﺍﳌﻬﺎﻟﻚ ﻭﻗﹶﺬﻑ‬
‫ﻭﻻ ﳜﺘﺎﺭ ﺍﳋﻨ َﻖ ﺍﻟﻮﺍﺩ َ‬
‫ﻬﺑﺎ ﰲ ﻫﺬﻩ ﺍﳌﻬﺎﻭﻱ ‪.‬‬
‫ﻑ ﺃﻭ ﺧﻀﺮﺍﺀ‬
‫ﻭﻗﺪ ﻳﻌﺘﺮﻯ ﺍﻟﺬﻱ ﻳﺼﻌَﺪ ﻋﻠﻰ ﻣﺜﻞ ﺳﻨﺴﲑﺓ ﺃﻭ ﻋﻘ ﺮَﻗﻮ َ‬

‫ﺯﻭﺝ ﻓﺈﻧﻪ ﻳﻌﺘﺮﻳﻪ ﺃﻥ ﻳﺮﻣﻲ ﺑﻨﻔﺴﻪ ﻣﻦ ﺗﻠﻘﺎﺀ ﻧﻔﺴﻪ ﻓﲑﻭﻥ ﻋﻨﺪ ﺫﻟﻚ ﺃﻥ ﻳﺼﻌﺪ ﺇﻟﻴﻪ ﺑﻌﺾ ﺍﳌﻌﺎﻭﺩﻳﻦ ﺍﺠﻤﻟﺮّﺑﲔ ﻭﻻ‬
‫ﻳﺼﻨﻊ ﺷﻴﺌﺎﹰ (‬
‫ﺣﱴ ﻳﺸﺪﱠ ﻋﻴﻨﻴﻪ ﻭﳛﺘﺎﻝ ﻹﻧﺰﺍﻟﻪ ‪ .‬ﻓﻬﺬﺍ ﺍﳌﻌﲎ ﻋﺎﻡﱞ ﻓﻴﻤﻦ ﻛﺎﻧﺖ ﻃﺒﻴﻌﺘﻪ ﺗﺜﻮﺭ ﻋﻨﺪ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻌﻠﹼﺔ ‪ .‬ﻭﻣﺎ ﺍﻛﺜﺮ ﻛﻤﻦ ﻻ‬
‫ﻳﻌﺘﺮﻳﻪ ﺫﻟﻚ ‪.‬‬
‫ﺱ ﰲ ﻋﺬﺭ ﻫﺆﻻﺀ ﻭﻷﻥ ﻓﻴﻬﻢ ﺿﺮﻭﺑﹰﺎ ﻣﻦ ﺍﻷﻗﺎﻭﻳﻞ ‪.‬‬ ‫ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻨﺎ ُ‬
‫ﺾ ﺍﺳﺘﻄﺎﻋﺘﻪ ﻓﻠﻴﺲ ﺑﻴﻨﻨﺎ‬
‫ﺽ ﻻ ﺗُﻔﺴِﺪ ﻋﻘﻠﻪ ﻭﻻ ﺗﻨ ﹸﻘ ُ‬
‫ﻭﺇﳕﺎ ﺗﻜﻠﻤﻨﺎ ﻋﻠﻰ ﺍﳌﻐﻠﻮﺏ ‪ .‬ﻓﺄﻣﺎ ﻣﻦ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻌﻮﺍﺭ ُ‬
‫ﺍﺧﺘﻼﻑٌ ﰲ ﺃﻧﻪ ﻣﻠﻮﻡ ‪ .‬ﻋﻠﻰ ﺃﻥ ﺇﻟﺰﺍﻣﻪ ﺍﻟﻼﺋﻤ ﹶﺔ ﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﻣﻦ ﺑﻌﺪ ﺧﺼﻮﻣ ٍﺔ ﻃﻮﻳﻠﺔ ﻻ ﻳﺼﻠﺢ ﺫﻛﺮﻫﺎ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‬
‫‪.‬‬

‫ﺍﻟﻐﺮﺍﺏ‬

‫ﻟﺆﻡ ﺍﻟﻐﺮ ﺍﺏ ﻭﺿﻌﻔﻪ‬

‫ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ‪ :‬ﺍﻟﻐﺮﺑﺎ ﻣﻦ ﻟﺌﺎﻡ ﺍﻟﻄﲑ ﻭﻟﻴﺲ ﻣﻦ ﻛﺮﺍﻣﻬﺎ ﻭﻣﻦ ﺑﻐﺎﺛﻬﺎ ﻭﻟﻴﺲ ﻣﻦ ﺃﺣﺮﺍﺭﻫﺎ ﻭﻣﻦ ﺫﻭﺍﺕ‬
‫ﺍﻟﱪﺍﺛﻦﹺ ﺍﻟﻀﻌﻴﻔﺔ ﻭﺍﻷﻇﻔﺎﺭ‬
 ‫ﺍﻟﻜﻠﻴﻠﺔ ﻭﻟﻴﺲ ﻣﻦ ﺫﻭﺍﺕ ﺍﳌﺨﺎﻟﺐ ﺍﳌﻌﻘﱠﻔﺔ ﻭﺍﻷﻇﻔﺎﺭ ﺍﳉﺎﺭﺣﺔ ﻭﻣﻦ ﺫﻭﺍﺕ ﺍﳌﻨﺎﻗﲑ ﻭﻟﻴﺲ ﻣﻦ ﺫﻭﺍﺕ ﺍﳌﻨﺎﺳﺮ ‪ .‬ﻭﻫﻮ‬
‫ﻣﻊ ﺃﻧﻪ ﻗﻮﻱﱡ ﺍﻟﻨﱠﻈﺮ ‪ .‬ﻻ ﻳﺘﻌﺎﻃﻰ ﺍﻟﺼﻴﺪ ‪ .‬ﻭﺭﲟﺎ ﺭﺍﻭﻍ ﺍﻟﻌﺼﻔﻮﺭ ﻭﻻ ﻳَﺼﻴﺪ ﺍﳉﺮﺍﺩﺓ ﺇﻻ ﺃﻥ ﻳﻠﻘﺎﻫﺎ ﰲ ﺳﺪﱟ ﻣﻦ ﺍﳉﺮﺍﺩ‬
‫‪ .‬ﻭﻫﻮ ﻓﺴﻞﹲ ﺇﺫﺍ ﺃﺻﺎﺏ ﺟﹺﻴﻔ ﹰﺔ ﻧﺎﻝ ﻣﻨﻬﺎ ﻭﺇﻻ ﻣﺎﺕ ﻩٌ ﺯﺍ ﹰﻻ ﻭﻳﺘﻘﻤﻢ ﻛﻤﺎ ﻳﺘﻘﻤﻢ ﻬﺑﺎﺋﻢ ﺍﻟﻄﲑ ﻭﺿﻌﺎﻓﻬﺎ ﻭﻟﻴﺲ ﺑﺒﻬﻴﻤ ٍﺔ‬
‫ﳌﻜﺎﻥ ﺃﻛﻠِﻪ ﺍﳉﻴﻒ ﻭﻟﻴﺲ ﺑﺴَﺒﻊ ﻟﻌﺠﺰﻩ ﻋﻦ ﺍﻟﺼﻴﺪ ‪.‬‬

‫ﺃﻟﻮﺍﻥ ﺍﻟﻐﺮﺑﺎﻥ‬

‫ﻚ ﺍﻟﺴﻮﺍﺩ ﺷﺪﻳ َﺪ ﺍﻻﺣﺘﺮﺍﻕ ﻭﻳﻜﻮﻥ ﻣﺜﻠﻪ ﻣﻦ ﺍﻟﻨﺎﺱ ﺍﻟﺰﱢﻧﺞ ﻓﺈﻬﻧﻢ ﺷﺮﺍ ُﺭ ﺍﻟﻨﺎﺱ ﻭﺃﺭﺩﹸﺃ ﺍﳋﻠﻖ‬
‫ﻭﻫﻮ ﻣﻊ ﺫﻟﻚ ﻳﻜﻮﻥ ﺣﺎﻟ َ‬
‫ﺗﺮﻛﻴﺒﹰﺎ ﻭﻣﺰﺍﺟﹰﺎ ﻛﻤﻦ ﺑﺮﺩﺕ ﺑﻼﺩُﻩ ﻓﻠﻢ ﺗﻄﺒﺨﻪ ﺍﻷﺭﺣﺎﻡ ﺃﻭ ﺳﺨﻨﺖ ﻓﺄﺣﺮﻗﺘﻪ ﺍﻷﺭﺣﺎﻡ ‪ .‬ﻭﺇﳕﺎ ﺻﺎﺭﺕ ﻋﻘﻮ ﹸﻝ ﺃﻫﻞ‬
‫ﻕ ﺍﻟﻌﻘﻮﻝ ﻭﲨﺎﳍﻢ ﻓﻮﻕ ﺍﳉﻤﺎﻝ ﻟﻌﻠﺔ ﺍﻻﻋﺘﺪﺍﻝ ‪.‬‬
‫ﺑﺎﺑَﻞ ﻭﺇﻗﻠﻴﻤِﻬﺎ ﻓﻮ َ‬

‫ﻑ ﺗﺮﻛﻴﺒﻪ‬
‫ﻭﻟﻠﻐﺮﺍﺏ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺷﺪﻳﺪ ﺍﻻﺣﺘﺮﺍﻕ ﻓﻼ ﻳﻜﻮﻥ ﻟﻪ ﻣﻌﺮﻓﺔﹲ ﻭﻻ ﲨﺎﻝ ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺃﺑﻘ َﻊ ﻓﻴﻜﻮﻥ ﺍﺧﺘﻼ ُ‬
‫ﻼ ﻋﻠﻰ ﻓﺴﺎ ِﺩ ﺃﻣﺮﻩ ‪ .‬ﻭﺍﻟﺒُﻘﻊ ﺃ َﻷﻡُ ﻣﻦ ﺍﻟﺴﻮﺩ ﻭﺃﺿﻌﻒ ‪.‬‬
‫ﻭﺗﻀﺎﺩﱡ ﺃﻋﻀﺎﺋِﻪ ﺩﻟﻴ ﹰ‬

‫ﺃﻧﻮﺍﻉ ﺍﻟﻐﺮﺑﺎﻥ‬

‫ﻕ ﺍﻟﻐﺮﺑﺎﻥ ﻭﺗﺸﺒﱠﻪ ﺑﺄﺧﻼﻕ ﺍﻟﺒﻮﻡ ‪.‬‬

‫ﻭﻣﻦ ﺍﻟﻐِﺮﺑﺎﻥ ﻏﺮﺍﺏ ﺍﻟﻠﻴﻞ ﻭﻫﻮ ﺍﻟﺬﻱ ﺗﺮﻙ ﺃﺧﻼ َ‬
‫ﺏ‬
‫ﲔ ‪ .‬ﻭﻏﺮﺍﺏ ﺍﻟﺒﲔ ﻧﻮﻋﺎﻥ ‪ :‬ﺃﺣﺪﳘﺎ ﻏﺮﺑﺎﻥﹲ ﺻﻐﺎﺭٌ ﻣﻌﺮﻭﻓﺔﹲ ﺑﺎﻟﻀﱠﻌﻒ ﻭﺍﻟﻠﱡﺆﻡ ﻭﺍﻵﺧﺮ ﹸﻛ ﹸﻞ ﻏﺮﺍ ﹴ‬
‫ﺏ ﺍﻟَﺒ ﹺ‬
‫ﻭﻣﻨﻬﺎ ﻏﺮﺍ ُ‬
‫ﻳُﺘَﺸﺎﺀَﻡ ﺑﻪ ‪ .‬ﻭﺇﳕﺎ ﻟﺰﻣﻪ ﻫﺬﺍ ﺍﻹﺳﻢ ﻷﻥ ﺍﻟﻐﺮﺍﺏ ﺇﺫﺍ ﺑﺎﻥ ﺃﻫ ﹸﻞ ﺍﻟﺪﺍﺭ ﻟﻠﻨﱡﺠﻌﺔ ﻭﻗﻊ ﰲ ﻣﺮﺍﺑﺾ ﺑﻴﻮﻬﺗﻢ ﻳﻠﺘﻤﺲ ﻭﻳﺘﻘﻤﱠﻢ‬
‫ﻓﻴﺘﺸﺎﺀﻣﻮﻥ ﺑﻪ ﻭﻳﺘﻄﻴﱠﺮﻭﻥ ﻣﻨﻪ ﺇﺫﺍ ﻛﺎ ﻥ ﻻ ﻳﻌﺘﺮﻯ ﻣﻨﺎﺯﳍﻢ ﺇﻻ ﺇﺫﺍ ﺑﺎﻧﻮﺍ ﻓﺴﻤﱠﻮﻩ ﻏﺮﺍﺏ ﺍﻟﺒﲔ ‪ .‬ﰒ ﻛﺮﻫﻮﺍ ﺇﻃﻼﻕ ﺫﻟﻚ‬
‫ﲔ ﺍﻟﻐﺮﺍﺏ ﻛﻤﺎ ﻗﺎﻟﻮﺍ ‪:‬‬
‫ﲑ ﹶﺓ ﻭﻋﻠﻤﻮﺍ ﺍﻧﻪ ﻧﺎﻓﺬ ﺍﻟﺒﺼﺮ ﺻﺎﰲ ﺍﻟﻌﲔ ﺣﱴ ﻗﺎﻟﻮﺍ ﺃﺻﻔﻰ ﻣﻦ ﻋ ﹺ‬
‫ﺍﻻﺳﻢ ﻟﻪ ﳐﻼﻓﺔ ﺍﻟﺰﱠﺟﺮ ﻭﺍﻟﻄﱢ َ‬
‫ﺃﺻﻔﻰ ﻣﻦ ﻋﲔ ﺍﻟﺪﱢﻳﻚ‬

‫ﻓﺴﻤّﻮﻩ ﺍﻷﻋﻮﺭ ﻛﻨﺎﻳ ﹰﺔ ﻛﻤﺎ ﻛﻨَﻮﺍ ﻃﲑﺓ ﻋﻦ ﺍﻷﻋﻤﻰ ﻓﻜﻨﻮﻩ ﺃﺑﺎ ﺑَﺼﲑ ‪ .‬ﻭﻬﺑﺎ ﺍﻛﺘﲏ ﺍﻷﻋﺸﻰ ﺑﻌﺪ ﺃﻥ ﻋﻤﻲ ‪ .‬ﻭﻟﺬﻟﻚ‬
‫ﲰﱠﻮﺍ ﺍﳌﻠﺪﻭﻍ ﻭﺍﳌﻨﻬﻮﺵ ﺳﻠﻴﻤﹰﺎ ﻭﻗﺎﻟﻮﺍ ﻟﻠﻤﻬﺎﻟﻚ ﻣﻦ ﺍﻟﻔﻴﺎﰲ ‪ :‬ﺍﳌﻔﺎﻭﺯ ‪ .‬ﻭﻫﺬﺍ ﻛﺜﲑ ‪.‬‬

‫ﺍﻟﺘﺸﺎﺅﻡ ﺑﺎﻟﻐﺮﺍﺏ‬

‫ﻭﻣﻦ ﺃﺟﻞ ﺗﺸﺎﺅﻣﻬﻢ ﺑﺎﻟﻐﺮﺍﺏ ﺍﺷﺘﻘﱡﻮﺍ ﻣﻦ ﺍﲰﻪ ﺍﻟﻐﺮﺑﺔ ﻭﺍﻻﻏﺘﺮﺍﺏ ﻭﺍﻟﻐﺮﻳﺐ ‪.‬‬
‫ﻭﻟﻴﺲ ﻓﻐﻲ ﺍﻷﺭﺽ ﺑﺎﺭﺡٌ ﻭﻻ ﻧَﻄﻴﺢ ﻭﻻ ﻗﹶﻌﻴﺪ ﻭﻻ ﺃﹶﻋﻀﺐ ﻭﻻ ﺷﻲﺀٌ ﳑﺎ ﻳﺘﺸﺎﺀﻣﻮﻥ ﺑﻪ ﺇﻻ ﻭﺍﻟﻐﺮﺍﺏُ ﻋﻨﺪَﻫﻢ ﺃﻧﻜ ُﺪ‬
‫ﻣﻨﻪ ﻳﺮﻭﻥ ﺃﻥ ﺻِﻴﺎﺣَﻪ ﺃﻛﺜﺮ ﺃﺧﺒﺎﺭﹰﺍ ﻭﺃﻥ ﺍﻟﺰﱠﺟﺮ ﻓﻴﻪ ﺃﻋﻢﱡ ‪ .‬ﻭﻗﺎﻝ ﻋﻨﺘﺮﺓ ‪َ ) :‬ﺣﺮﹺﻕ ﺍﳉﻨﺎﺡ ﻛﺄﻥ ﳊﻴَﻰ ﺭﺃﺳ ِﻪ ** َﺟﻠﹶﻤﺎ ِﻥ‬
‫ﺑﺎﻷﺧﺒﺎﺭ ﻫﺶﱞ ﻣُﻮﻟﹶﻊ (‬

‫ﺍﻟﺘﻌﺎﻳﺮ ﺑﺄﻛﻞ ﳊﻢ ﺍﻟﻐﺮﺍﺏ‬

 ‫ﻭﻫﻮ ﻋﻨﺪﻫﻢ ﻋﺎﺭ ﻭﻫﻢ ﻳﺘﻌﺎﻳﺮﻭﻥ ﺑﺄﻛﻞ ﳊﻤﻪ ‪ .‬ﻭﻟﻮ ﻛﺎﻥ ﺫﻟﻚ ﻣﻨﻬﻢ ﻷﻧﻪ ﻳﺄﻛﻞ ﺍﻟﻠﺤﻮﻡ ﻭﻷﻧﻪ ﺳﺒﻊ ﻟﻜﺎﻧﺖ‬
‫ﺕ‬
‫ﺡ ﺃﺣﻖﱠ ﺑﺬﻟﻚ ﻋﻨﺪﻫﻢ ‪ .‬ﻭﻗﺪ ﻗﺎﻝ ﻭَﻋ ﻠﹶﺔ ﺍﳉﹶﺮﻣﻲ ‪ ) :‬ﻓﻤﺎ ﺑﺎﻟﻌﺎﺭ ﻣﺎ َﻋﻴﱠﺮ ﺗُﻤﻮﻧﺎ ** ﺷِﻮﺍ َﺀ ﺍﻟﻨﺎﻫِﻀﺎ ِ‬
‫ﺍﻟﻀﻮﺍﺭﹺﻱ ﻭﺍﳉﻮﺍﺭ ُ‬
‫ﺏ ﻟﻨﺎ ﺑﺰﺍ ٍﺩ ** ﻭﻻ َﺳﺮَﻃﺎﻥﹸ ﺃﻬﻧﺎ ﹺﺭ ﺍﻟﱪﻳﺺ (‬
‫ﻣﻊ ﺍﳋﺒﻴﺺ ( ) ﻓﻤﺎ ﳊ ُﻢ ﺍﻟﻐﺮﺍ ﹺ‬

‫ﻓﺴﻖ ﺍﻟﻐﺮﺍﺏ ﻭﺗﺄﻭﻳﻞ ﺭﺅﻳﺎﻩ‬

‫ﳊﻞﱢ ﻭﺍﳊﺮﻡ ﻭ ﲰﱢﻴﺖ ﺑﺎﻟﻔﺴﻖ ﻭﻫﻲ ﻓﻮﺍﺳﻖ ﺍﺷﺘﻖﱠ ﳍﺎ ﻣﻦ‬

‫ﻗﺎﻝ ‪ :‬ﻭﺍﻟﻐﺮﺑﺎﻥﹸ ﺟﻨﺲٌ ﻣﻦ ﺍﻷﺟﻨﺎﺱ ﺍﻟﱵ ﺃﻣﺮ ﺑﻘﺘﻠﻬﺎ ﰲ ﺍ ِ‬
‫ﺍﺳﻢ ﺇﺑﻠﻴﺲ ‪.‬‬
‫ﻭﻗﺎﻟﻮﺍ ‪ :‬ﺭﺃﻯ ﻓﻼﻥ ﻓﻴﻤﺎ ﻳﺮﻯ ﺍﻟﻨﺎﺋ ُﻢ ﺃﻧﻪ ﻳُﺴ ِﻘﻂﹸ ﺃﻋﻈ َﻢ ﺻﻮﻣﻌﺔٍ ﺑﺎﳌﺪﻳﻨﺔ ﻏﺮﺍﺏٌ ‪ .‬ﻓﻘﺎﻝ ﺳﻌﻴ ُﺪ ﺑﻦ ﺍﳌﺴﻴﱢﺐ ‪ :‬ﻳﺘﺰﻭﺡ‬
‫ﺃﻓﺴَﻖ ﺍﻟﻔﺎﺳﻘﲔ ﺍﻣﺮﺃ ﹰﺓ ﻣﻦ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ‪ .‬ﻓﻠﻢ ﻳﻠﺒﺜﻮﺍ ﺇﻻ ﺃﻳﱠﺎﻣﹰﺎ ﺣﱴ ﻛﺎﻥ ﺫﻟﻚ ‪.‬‬

‫ﻏﺮﺍﺏ ﻧﻮﺡ‬

‫ﺏ ﻧﻮﺡ ﻭﺃﻫﻞ ﺍﻟﺒﺼﺮﺓ ﻳﻘﻮﻟﻮﻥ ‪ :‬ﺣﺘّﻰ ﻳﺮﺟ َﻊ ﻧﺸﻴﻂﹲ ﻣﻦ ﻣَﺮﻭ ﻭﺃﻫﻞ‬

‫ﻭﻗﺎﻟﻮﺍ ﰲ ﺍﳌﺜﻞ ‪ :‬ﻻ ﻳﺮﺟ ُﻊ ﻓﻼﻥﹲ ﺣﱴ ﻳﺮﺟﻊ ﻏﺮﺍ ُ‬
‫ﺍﻟﻜﻮﻓﺔ ﻳﻘﻮﻟﻮﻥ ‪ :‬ﺣﺘّﻰ ﻳﺮﺟ َﻊ ﻣَﺼﻘﹶﻠﺔ ﻣﻦ ِﺳ ﺠﹺﺴﺘﺎﻥ ‪ .‬ﻓﻬﻮ ﻣﺜﻞﹲ ﰲ ﻛﻞ ﻣﻮﺿ ﹴﻊ ﻣﻦ ﺍﳌﻜﺮﻭﻩ ‪.‬‬

‫ﻗﺒ ﺢ ﻓﺮﺥ ﺍﻟﻐﺮﺍﺏ ﻭﻓﺮﺥ ﺍﻟﻌﻘﺎﺏ‬

‫ﺾ ﻭﻻ ﺃﻗﺬ َﺭ‬
‫ﺞ ﻭﻻ ﺃﺑﻐ َ‬
‫ﺢ ﻭﻻ ﺃﲰ َ‬
‫ﻒ ﺍﻷﲪﺮ ﺃﻧّﻪ ﻗﺎﻝ ‪ :‬ﺭﺃﻳﺖ ﻓﺮﺥ ﻏﺮﺍﺏ ﻓﻠﻢ ﺃﺭ ﺻﻮﺭﺓ ﺃﻗﺒ َ‬
‫ﻭﺯﻋﻢ ﺍﻷﺻﻤﻌ ُّﻲ ﻋﻦ ﺧﻠ ٍ‬
‫ﺻ َﻐ َﺮ ﺑﺪﻥ‬
‫ﺱﻭ ِ‬
‫ﱳ ﻣﻦ ﺍﳍﺪﻫﺪ ﻋﻠﻰ ﺃﻥﹼ ﺍﳍﺪﻫ َﺪ َﻣﹶﺜ ﹲﻞ ﰲ ﺍﻟﻨّﱳ ﻓﺬﻛﺮ ِﻋ ﹶﻈ َﻢ ﺭﺃ ﹴ‬
‫ﺥ ﺍﻟﻐﺮﺑﺎﻥ ﺃﻧ ُ‬
‫ﱳ ﻣﻨﻪ ‪ .‬ﻭﺯﻋﻢ ﺃ ﻥﹼ ﻓِﺮﺍ َ‬‫ﻭﻻ ﺃﻧ َ‬
‫ﻁ ﺃﺳﻮﺩ ﻭﺳﺎﻗﻂ ﺍﻟﻨّﻔﺲ ﻭﻣُﻨﱳ ﺍﻟﺮّﻳﺢ ‪.‬‬ ‫ﺼ َﺮ ﺟﻨﺎﺡ ﻭﺃﻧّﻪ ﺃﻣﺮ ﹸ‬‫ﻭﻃﻮ ﹶﻝ ﻣﻨﻘﺎﺭ ﻭِﻗ َ‬

‫ﻭﺻﺎﺣﺐ ﺍﳌﻨﻄﻖ ﻳﺰﻋُﻢ ﺃﻥﹼ ﺭﺅﻳ ﹶﺔ ﻓﺮﺥ ﺍﻟﻌُﻘﺎﺏ ﺃﻣﺮٌ ﺻﻌﺐ ﻭﺷﻲ ٌﺀ ﻋﺴﲑ ‪ .‬ﻭﻟﺴﺖ ﺃﺣﺴﻦ ﺃﻥ ﺃﻗﻀ َﻲ ﺑﻴﻨﻬﻤﺎ ‪.‬‬
‫ﻭﺍﻟﻐﺮﺅﺍﺑﻦ ﻋﻨﺪﻧﺎ ﺑﺎﻟﺒَﺼﺮﺓ ﺃﻭﺍﺑ ُﺪ ﻏﲑ ﻗﻮﺍﻃﻊ ﻭﻫﻲ ﺗﻔﺮﺥ ﻋﻨﺪﻧﺎ ﰲ ﺭﺀﻭﺱ ﺍﻟﻨّﺨﻞ ﺍﻟﺸّﺎﳐﺔ ﻭﺍﻷﺷﺠﺎﺭ ﺍﻟﻌﺎﻟﻴﺔ ‪.‬‬

‫ﺃﺳﻄﻮﺭﺓ ﺧﺪﺍﻉ ﺍﻟﻐﺮﺍﺏ ﻟﻠﺪﻳﻚ‬

‫ﺏ ﻋﻨﺪ ﺍﻟﻌﺮﺏ ﻣﻊ ﻫﺬﺍ ﻛﻠﱢﻪ ﻗﺪ ﺧﺪﻉ ﺍﻟﺪّﻳﻚ ﻭﺗﻠﻌﱠﺐ ﺑﻪ ﻭ َﺭﻫَﻨﻪ ﻋﻨﺪ ﺍﳊﻤّﺎﺭ ﻭﲣﻠﹼﺺ ﻣﻦ ﺍﻟﻐُﺮﻡ ﻭﺃﻏﻠﻘﻪ ﻋﻨﺪ‬
‫ﻓﺎﻟﻐﺮﺍ ُ‬
‫ﺍﳊﻤّﺎﺭ ﻓﺼﺎﺭ ﻟﻪ ﺍﻟﻐﻨﻢ ﻭﻋﻠﻰ ﺍﻟﺪﻳﻚ ﺍﻟﻐﺮﻡ ﰒﹼ ﺗﺮﻛﻪ ﺗﺮﻛﹰﺎ ﺿﺮﺏ ﺑﻪ ﺍﳌﺜﻞ ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﻣﻌﲎ ﺍﳋﱪ ﻋﻠﻰ ﻇﺎﻫﺮ ﻟﻔﻈﻪ ﻓﺎﻟﺪﻳﻚ ﻫﻮ ﺍﳌﻐﺒﻮﻥ ﻭﺍﳌﺨﺪﻭﻉ ﻭﺍﳌﺴﺨﻮﺭ ﺑﻪ ﰒ ﻛﺎﻥ ﺍﳌﺘﻠﻌّﺐ ﺑﻪ ﺃﻧﺬ ﹶﻝ ﺍﻟﻄﲑ‬
‫ﻭﺃﻷﻣَﻪ ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻘﻮ ﹸﻝ ﻣﻨﻬﻢ ﳚﺮﻱ ﳎﺮﻯ ﺍﻷﻣﺜﺎﻝ ﺍﳌﻀﺮﻭﺑﺔ ﻓﻠﻮﻻ ﺃﻥ ﻋُﻠﻴﺎ ﺍﻟﺪّﻳﻚ ﰲ ﻗﻠﻮﻬﺑﻢ ﺩﻭﻥ ﳏﻞﱢ ﺍﻟﻐﺮﺍﺏ ﻋﻠﻰ‬
‫ﻟﺆﻡ ﺍﻟﻐﺮﺍﺏ ﻭﻧﺬﺍﻟﺘﻪ ﻭﻣُﻮﻗﻪ ﻭﻗﻠﹼﺔ ﻣﻌﺮﻓﺘﻪ ﳌﺎ ﻭﺿﻌﻮﻩ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ‪.‬‬
 ‫‪ ) ٤‬ﺩﻫﺎﺀ ﺃﻣﻴﺔ ﺑﻦ ﺃﰊ ﺍﻟﺼّﻠﺖ ( ﻓﺈﻥ ﺃﺭﺩﰎ ﻣﻌﺮﻓﺔ ﺫﻟﻚ ﻓﺎﻧﻈﺮﻭﺍ ﰲ ﺃﺷﻌﺎﺭﻫﻢ ﺍﳌﻌﺮﻭﻓﺔ ﻭﺃﹶﺧﺒﺎﺭﻫﻢ ﺍﻟﺼﺤﻴﺤﺔ ﰒ‬
‫ﺍﺑﺪﺀﻭﺍ ﺑﻘﻮﻝ ﺃﻣﻴّﺔ ﺑﻦ ﺃﰊ ﺍﻟﺼّﻠﺖ ﻓﻘﺪ ﻛﺎﻥ ﺩﺍﻫﻴ ﹰﺔ ﻣﻦ ﺩﻭﻫﻲ ﺛﹶﻘﻴﻒ ﻭﺛﻘﻴﻒٌ ﻣﻦ ﺩُﻫﺎ ِﺓ ﺍﻟﻌﺮﺏ ﻭﻗﺪ ﺑﻠﻎ ﻣﻦ ﺍﻗﺘﺪﺍﺭﻩ‬
‫ﰲ ﻧﻔﺴﻪ ﺃﻧﱠﻪ ﻛﺎﻥ ﻗﺪ ﻫﻢﱠ ﺑﺎﺩﱢﻋﺎﺀ ﺍﻟﻨﱡﺒﻮﺓ ﻭﻫﻮ ﻳﻌﻠﻢ ﻛﻴﻒ ﺍﳋﺼﺎ ﹸﻝ ﺍﻟﱵ ﻳﻜﻮﻥ ﻬﺑﺎ ﺍﻟﺮﺟﻞ ﻧﺒﻴّﺎﹰ ﺃﻭ ﻣﺘﻨﺒﻴّﺎﹰ ﺇﺫﺍ ﺍﺟﺘﻤﻌﺖ‬
‫ﻟﻪ ‪ .‬ﻧﻌﻢ ﻭﺣﺘّﻰ ﺗﺮﺷﱠﺢ ﻟﺬﻟﻚ ﺑﻄﻠﺐ ﺍﻟﺮﱢﻭﺍﻳﺎﺕ ﻭﺩﺭﺱ ﺍﻟ ﹸﻜﺘُﺐ ‪ .‬ﻭﻗﺪ ﺑﺎﻥ ﻋﻨ َﺪ ﺍﻟﻌﺮﺏ ﻋ ﻼﹼﻣ ﹰﺔ ﻭﻣﻌﺮﻭﻓ ﹰﺎ ﺑﺎﳉﹶﻮﻻﻥ ﰲ‬
‫ﺍﻟﺒﻼﺩ ﺭﺍﻭﻳﺔﹰ ‪.‬‬

‫ﺣﺪﻳﺚ ﺍﻟﻌﺮﺏ ﰲ ﺍﻟﻐﺮﺍﺏ‬

‫ﻭﺍﻟﺪﻳﻚ ﻭﻃﻮﻕ ﺍﳊﻤﺎﻡ‬

‫ﲑ ﻣﻦ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻌﺮﺏ ﺃﻥ ﺍﻟﺪﻳﻚ ﻛﺎﻥ ﻧﺪﳝﹰﺎ ﻟﻠﻐﺮﺍﺏ ﻭﺃﻬﻧﻤﺎ ﺷﺮﺑﺎ ﺍﳋﻤﺮ ﻋﻨﺪ ﲬﹼﺎ ﹴﺭ ﻭﱂ ﻳﻌﻄﻴﺎﻩ‬
‫ﻭﰲ ﻛﺜ ﹴ‬
‫ﺏ ﻟﻴﺄﺗﻴﻪ ﺑﺎﻟﺜﱠﻤ ﹺﻦ ﺣﲔ ﺷﺮﺏ ﻭﺭَﻫﻦ ﺍﻟﺪّﻳﻚ ﻓﺨﺎﺱ ﺑﻪ ﻓﺒﻘﻲ ﳏﺒﻮﺳﹰﺎ ‪.‬‬
‫ﺷﻴﺌﺎﹰ ﻭﺫﻫﺐ ﺍﻟﻐﺮﺍ ُ‬

‫ﻭﺃﻥﹼ ﻧﻮﺣﹰﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﲔ ﺑﻘﻲ ﰲ ﺍﻟﱡﻠ ﺠّﺔ ﺃﻳﺎﻣﹰﺎ ﺑﻌﺚ ﺍﻟﻐﺮﺏ ﻓﻮﻗﻊ ﻋﻠﻰ ﺟﻴﻔ ٍﺔ ﻭﱂ ﻳﺮﺟﻊ ﰒ ﺑﻌﺚ ﺍﳊﻤﺎﻣﺔ‬
‫ﺡ ﺍﻟﻄﱠﻮﻕ ﺍﻟﺬﻱ ﰲ ﻋﻨﻘﻬﺎ ﻓﺮﺷﺎﻫﺎ‬
‫ﻟﺘﻨﻈﺮ ﻫﻞ ﺗﺮﻯ ﰲ ﺍﻷﺭﺽ ﻣﻮﺿﻌﹰﺎ ﻳﻜﻮﻥ ﻟﻠﺴﻔﻴﻨﺔ ﻣَﺮﻓﹰﺄ ﻭﺍﺳﺘﺠﻌَﻠﺖ ﻋﻠﻰ ﻧﻮ ﹴ‬
‫ﻼ ﳍﺎ ‪.‬‬
‫ﺑﺬﻟﻚ ﺃﻱ ﻓﺠﻌﻞ ﺫﻟﻚ ﺟُﻌ ﹰ‬
‫ﺏ ( ﻳﻘﻮﻝ ‪:‬‬
‫ﻭﰲ ﲨﻴﻊ ﺫﻟﻚ ﻳﻘﻮﻝ ﺃﻣﻴﺔ ﺑﻦ ﺃﰊ ﺍﻟﺼﻠﺖ ‪ ) .‬ﺑﺂﻳ ِﺔ ﻗﺎﻡ ﻳﻨﻄﻖ ﻛ ﹸﻞ ﺷﻲ ٍﺀ ** ﻭﺧﺎ ﹶﻥ ﺃﻣﺎﻧ ﹶﺔ ﺍﻟﺪﻳﻚ ﺍﻟﻐﺮﺍ ُ‬
‫ﺣﲔ ﺗﺮﻛﻪ ﰲ ﺃﻳﺪﻳﻬﻢ ﻭﺫﻫﺐ ﻭﺗﺮﻛﻪ ‪.‬‬
‫ﺽ ﻋﻴﻨﺎﹰ **‬
‫ﺖ ﺍﳊﻤﺎﻣ ﹸﺔ ﺑﻌﺪ ﺳﺒ ﹴﻊ ** ﺗﺪ ﱡﻝ ﻋﻠﻰ ﺍﳌﻬﺎﻟﻚ ﻻ ﺗَﻬﺎﺏُ ( ) ﺗﻠﻤّﺲ ﻫﻞ ﺗﺮﻯ ﰲ ﺍﻷﺭ ﹺ‬
‫ﰒﹼ ﻗﺎﻝ ‪ ) :‬ﻭﺃﺭﺳﻠ ِ‬
‫ﺕ‬
‫ﺏ ( ) ﻓﻠﻤﺎ ﻓﺮﱠﺳﻮﺍ ﺍﻵﻳﺎ ِ‬
‫ﻒ ** ﻋﻠﻴﻪ ﺍﻟﺜﱠﺄﻁ ﻭﺍﻟﻄﲔ ﺍﻟﻜﹸﺒﺎ ُ‬
‫ﺏ ( ) ﻓﺠﺎﺀﺕ ﺑﻌﺪﻣﺎ ﺭﻛﻀﺖ ﺑﻘِﻄ ٍ‬ ‫ﻭﻏﺎﻳﺘﻪ ﻣﻦ ﺍﳌﺎﺀ ﺍﻟﻌُﺒﺎ ُ‬
‫ﺏ(‬
‫ﺻﺎﻏﻮﺍ ** ﳍﺎ ﻃﻮﻗﹰﺎ ﻛﻤﺎ ﻋُ ِﻘ َﺪ ﺍﻟﺴﱢﺨﺎ ُ‬

‫ﺏ‬
‫ﳉﻨﱢﻲﱢ ﺃﺭﺳﻠﻪ ﻳﺘﺎ ُ‬
‫) ﺇﺫﺍ ﻣﺎﺗﺖ ﺗﻮﺭﱢﺛﹸﻪ ﺑﻨﻴﻬﺎ ** ﻭﺇﻥ ﺗُﻘﺘﻞ ﻓﻠﻴﺲ ﳍﺎ ﺍﺳﺘﻼﺏ ( ) ﻛﺬﻱ ﺍﻷﻓﻌﻰ ﻳﺮﺑﱢﻴﻬﺎ ﻟﺪﻳﻪ ** ﻭﺫﻱ ﺍ ِ‬
‫ﺏ ( ﺍﳉﻨّﻲّ ‪ :‬ﺇﺑﻠﻴﺲ ﻟﺬﻧﻮﺑﻪ ‪ .‬ﻭﺍﻷﻓﻌﻰ ﻫﻲ ﺍﳊﻴﱠﺔ ﺍﻟﱵ ﻛﻠﻢ‬
‫( ) ﻓﻼ ﺭﺏﱡ ﺍﳌﻨﻴﺔ ﺑﺄﻣَﻨﻨﻬﺎ ** ﻭﻻ ﺍﳉﲏﱡ ﺃﺻﺒﺢ ﻳُﺴﺘﺘﺎ ُ‬
‫ﺇﺑﻠﻴﺲ ﺁﺩﻡ ﻣﻦ ﺟﻮﻓﻬﺎ ‪ .‬ﻭﻣﻦ ﻻ ﻋﻠﻢ ﻋﻨﺪﻩ ﻳﺮﻭﻱ ﺃﻳﻀﹰﺎ ﺃﻥ ﺇﺑﻠﻴﺲ ﻗﺪ ﺩﺧﻞ ﺟﻮﻑ ﺍﳊﻤﺎﺭ ﻣﺮﱠﺓ ﻭﺫﻟﻚ ﺃﻥ ﻧﻮﺣﹰﺎ ﳌﱠﺎ‬
‫ﺲ ﻗﺪ ﺃﺧﺬ ﺑ ﹶﺬﻧَﺒﻪ ‪ .‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ ‪ :‬ﺑﻞ ﻛﺎﻥ ﰲ ﺟﻮﻓﻪ ﻓﻠﻤﺎ ﻗﺎﻝ‬
‫ﺩﺧﻞ ﺍﻟﺴﻔﻴﻨﺔ ﲤﻨﱠﻊ ﺍﳊﻤﺎﺭ ﺑﻌﺴﺮﻩ ﻭﻧّﻜﹼﺪﻩ ﻭﻛﺎﻥ ﺇﺑﻠﻴ ُ‬
‫ﺇﺑﻠﻴﺲ ﻟﻠﺤﻤﺎﺭ ‪ :‬ﺍﺩﺧﻞ ﻳﺎ ﻣﻠﻌﻮﻥ ﻭﺩﺧﻞ ﺍﳊﻤﺎﺭ ﺩﺧﻞ ﺇﺑﻠﻴﺲ ﻣﻌﻪ ﺇﺫ ﻛﺎﻥ ﰲ ﺟﻮﻓﻪ ‪ .‬ﻗﺎﻝ ‪ :‬ﻓﻠﻤﺎ ﺭﺁﻩ ﻧﻮﺡٌ ﰲ‬
‫ﺍﻟﺴﻔﻴﻨﺔ ﻗﺎﻝ ‪ :‬ﻳﺎ ﻣﻠﻌﻮﻥ ﻣﻦ ﺃﺩﺧﻠﻚ ﺍﻟﺴﻔﻴﻨﺔ ﻗﺎﻝ ‪ :‬ﺃﻧﺖ ﺃﻣﺮﺗﲏ ‪ .‬ﻗﺎﻝ ‪ :‬ﻭﻣﱴ ﺃﻣﺮﺗﻚ ﻗﺎﻝ ‪ :‬ﺣﲔ ﻗﻠﺖ ﺍﺩﺧﻞ ﻳﺎ‬
‫ﻣﻠﻌﻮﻥ ﻭﱂ ﻳﻜﻦ ﹶﺛﻢﱠ ﻣﻠﻌﻮﻥ ﻏﲑﻱ (‬
‫ﺕ‬
‫ﺕ ﺳُﻔﻮﺭﺍ ( ) ﺧﻠﻖ ﺍﻟﻨﱠﺨﻞ ﻣﺼﻌﺪﺍ ٍ‬
‫ﻗﺎﻝ ﺃﻣﻴﱠﺔ ﺑﻦ ﺃﰊ ﺍﻟﺼﻠﺖ ‪ ) :‬ﻫﻮ ﺃﺑﺪﻯ ﻣﻦ ﻛﻞﹼ ﻣﺎ ﻳﺄﺛﹸﺮ ﺍﻟﻨﺎ ** ﺱ ﺃﻣﺎﺛﻴ ﹶﻞ ﺑﺎﻗﻴﺎ ٍ‬
‫ﺕ ﻭﺍﳋﻀﱡﻮﺭﺍ (‬
‫ﺗﺮﺍﻫﺎ ** ﺗﻘﺼﻒ ﺍﻟﻴﺎﺑﺴﺎ ِ‬
 ‫ﻂ ﻋِﻴﻨﺎﹰ ** ﻭﻧﻌﺎﻣﹰﺎ ﺧﻮﺍﺿﺒﹰﺎ‬
‫) ﻭﺍﻟﺘّﻤﺎﺳﻴﺢ ﻭﺍﻟﺘﻤﺎﺛﻴﻞ ﻭﺍﻷّ ** ﻳﱢﻞ ﺷﺘّﻰ ﻭﺍﻟﺮﱢﱘَ ﻭﺍﻟﻴَﻌﻔﻮﺭﺍ ( ) ﻭﺻﻮﺍﺭﹰﺍ ﻣﻦ ﺍﻟﻨﻮﺍﺷ ِ‬
‫ﺢ ** ﻭﺇﻭَﺯﱢﻳﻦ‬
‫ﻭﲪﲑﺍ ( ) ﻭﺃﹸﺳﻮﺩﹰﺍ ﻋﻮﺍﺩﻳﺎﹰ ﻭﻓﻴﻮ ﹰﻻ ** ﻭﺫﻳﺎﺑﺎﹰ ﻭﺍﻟﻮﺣﺶَ ﻭﺍﳋﻨﺰﻳﺮﺍ ( ) ﻭﺩﻳﻮﻛﹰﺎ ﺗﺪﻋﻮ ﺍﻟﻐﺮﺍﺏ ﻟﺼﻠ ﹴ‬
‫ﺡ ** ﺭﺑﱡﻨﺎ ﺫﻭ ﺍﳉﻼﻝ ﻭﺍﻹﻓﻀﺎ ﹺﻝ ( )‬ ‫ﺃﺧﺮﺟﺖ ﻭﺻﻘﻮﺭﺍ ( ﻗﺎﻝ ‪ :‬ﰒ ﺫﻛﺮ ﺍﳊﻤﺎﻣﺔ ﻓﻘﺎﻝ ‪ ) :‬ﲰﻊ ﺍﷲ ﻻﺑ ﹺﻦ ﺁﺩﻡ ﻧﻮ ﹴ‬
‫ﻒ ﳌﺎ ﻏﺪﺍ‬
‫ﻕ ﳌﹼﺎ ﺭﺷﺎﻫﺎ ** ﻭﺑﻘِﻄ ٍ‬
‫ﺣﲔ ﺃﻭﰱ ﺑﺬﻱ ﺍﳊﻤﺎﻣﺔ ﻭﺍﻟﻨﺎ ** ﺱ ﲨﻴﻌﹰﺎ ﰲ ﻓﹸﻠ ِﻜ ِﻪ ﻛﺎﻟﻌﻴﺎﻝ ( ) ﻓﺄﺗﺘ ُﻪ ﺑﺎﻟﺼﺪ ﹺ‬
‫ﻋِﺜﻜﺎ ﹺﻝ ( ﻭﻭﺻﻒ ﰲ ﻫﺬﻩ ﺍﻟﻘﺼﻴﺪﺓ ﺃﻣﺮ ﳊﻤﺎﻣﺔ ﻭﺍﻟﻐﺮﺍﺏ ﺻﻔ ﹰﺔ ﺛﺎﻧﻴﺔ ﻭﻏﲑ ﺫﻟﻚ ﻭﺑﺪﺃ ﺑﺬﻛﺮ ﺍﻟﺴﻔﻴﻨﺔ ﻓﻘﺎﻝ ‪ ) :‬ﺗَﺮﻓﱠ ُﻊ‬
‫ﰲ ﺟَﺮﻱ ﻛﺄﻥ ﹶﺃﻃِﻴﻄﹶﻪ ** ﺻﺮﻳﻒ ﻣَﺤﺎ ﹴﻝ ﺗﺴﺘﻌﻴﺪ ﺍﻟﺪّﻭﺍﻟﻴﺎ (‬

‫ﺐ ** ﺳﺮﺍﻩ ﻭﻏﹶﻴ ﹴﻢ ﺃﻟﺒﺲ ﺍﳌﺎﺀ ﺩﺍﺟﻴﺎ ( ) ﺗﺸﻖ ﻬﺑﻢ ﻬﺗﻮﻱ ﺑﺄﺣﺴﻦ ﺇﻣﺮ ٍﺓ ** ﻛﺄﻥ ﻋﻠﻴﻬﺎ‬
‫) ﻋﻠﻰ ﻇﻬﺮ ﺟﻮ ٍﻥ ﱂ ُﻳ َﻌﺪّ ﻟﺮﺍﻛ ﹴ‬
‫ﻫﺎﺩﻳﹰﺎ ﻭﻧﻮﺍﺗﻴﺎ ( ) ﻭﻛﺎﻥ ﳍﺎ ﺍﳉﻮ ِﺩﻱﱡ ﻬﻧﻴﹰﺎ ﻭﻏﺎﻳ ﹰﺔ ** ﻭﺃﺻﺒﺢ ﻋﻨﻪ ﻣﻮﺟﻪ ﻣﺘﺮﺍﺧﻴﺎ ( ﰒ ﻗﺎﻝ ‪ ) :‬ﻭﻣﺎ ﻛﺎﻥ ﺃﺻﺤﺎﺏ‬
‫ﺲ ﺍﻟﺜﻮﺏ‬‫ﺍﳊﻤﺎﻣﺔ ﺧﻴﻔﺔ ** ﻏﺪﺍ ﹰﺓ ﻏﺪَﺕ ﻣﻨﻬﻢ ﺗﻀﻢ ﺍﳋﻮﺍﻓﻴﺎ ( ) ﺭﺳﻮ ﹰﻻ ﳍﻢ ﻭﺍﷲ ﻳُﺤ ِﻜﻢُ ﺃﻣﺮَﻩ ** ﻳﺒﲔ ﳍﻢ ﻫﻞ ﻳﻮﻧ ُ‬
‫ﻒ ﺁﻳ ﹰﺔ ﻣﺴﺘﺒﻴﻨﺔﹰ ** ﻓﺄﺻﺒﺢ ﻣﻨﻬﺎ ﻣﻮﺿﻊ ﺍﻟﻄﲔ ﺟﺎﺩﻳﺎ ( ) ﻋﻠﻰ ﺧﻄﻤِﻬﺎ ﻭﺍﺳﺘﻮﻫﺒﺖ ﺛﹼﻢﱠ ﻃﻮﻗﻬﺎ‬
‫ﺑﺎﺩﻳﺎ ( ) ﻓﺠﺎﺀﺕ ﺑﻘِﻄ ٍ‬
‫ﻑ ﻧﺒﺎﳍﻢ ** ﳜﺎﻟﻮﻧﻪ ﻣﺎﱄ ﻭﻟﻴﺲ ﲟﺎﻟﻴﺎ (‬
‫** ﻭﻗﺎﻟﺖ ﺃﻻ ﻻ ﲡﻌﻞ ﺍﻟﻄﻮﻕ ﺣﺎﻟﻴﺎ ( ) ﻭﻻ ﺫﻫﺒﹰﺎ ﺇﱐ ﺃﺧﺎ ُ‬

‫ﲔ ﻣﻨﻚ ﺑﻨﻌﻤ ٍﺔ **‬

‫) ﻭﺯﺩﱐ ﻋﻠﻰ ﻃﺮﻗﻲ ﻣﻦ ﺍﳊﹶﻠ ﹺﻲ ﺯﻳﻨ ﹰﺔ ** ﺗُﺼﻴﺐ ﺇﺫﺍ ﺃﺗﺒﻌﺖ ﻃﻮﻗﻲ ﺧﻀﺎﺑﻴﺎ ( ) ﻭﺯﺩﱐ ﻟﻄﺮﻑ ﺍﻟﻌ ﹺ‬
‫ﻼ ﻭﺯﻳﻨ ﹰﺔ ** ﻭﻳﻬﻮﻳﻦ ﺯﻳﲏ ﺯﻳﻦ ﺃﻥ ﻳﺮﺍﻧﻴﺎ (‬
‫ﻭﺃﺭﱢﺙ ﺇﺫﺍ ﻣﺎ ﻣﺖﱡ ﻃﻮﻗﺲ ﲪﺎﻣﻴﺎ ( ) ﻳﻜﻮﻥ ﻷﻭﻻﺩﻱ ﲨ ﹰ‬
‫ﺏ ﻻ ﳝﻞ ﺍﳊﻮﺍﻧﻴﺎ ( ) ﻭﻣَﺮ َﻫﻨُﻪ‬
‫ﰒ ﻋﺎﺩ ﺃﻳﻀﹰﺎ ﰲ ﺫﻛﺮ ﺍﻟﺪﻳﻚ ﻓﻘﺎﻝ ‪ ) :‬ﻭﻻ ﻏﺮﻭ ﺇﻻ ﺍﻟﺬﻳﻚ ﻣﺪﻣﻦ ﲬﺮ ٍﺓ ** ﻧﺪﱘ ﻏﺮﺍ ﹴ‬
‫ﻋﻦ ﺍﻟﻐﺮﺍﺏ ﺣﺒﻴﺒَﻪ ** ﻓﺄﻭﻓﻴﺖ ﻣﺮﻫﻮﻧﹰﺎ ﻭﺧﻠﻔﹰﺎ ﻣﺴﺎﺑﻴﺎ ( ) ﺃﻣﻨﺘﻚ ﻻ ﺗﻠﺒَﺚ ﻣﻦ ﺍﻟﺪﱠﻫﺮ ﺳﺎﻋ ﹰﺔ ** ﻭﻻ ﻧﺼﻔﻬﺎ ﺣﱴ‬
‫ﺲ ﻋﻨﺪ ﻃﻠﻮﻋﻬﺎ ** ﻓﺄﻋﻠ َﻖ ﻓﻴﻬﻢ ﺃﻭ ﻳﻄﻮﻝ ﺛﻮﺍﺋﻴﺎ ( ) ﻓﺮ ﺩّ ﺍﻟﻐﺮﺍﺏ ﻭﺍﻟﺮﺩﺍﺀ‬ ‫ﺗﺌﻮﺏ ﻣﺂﺑﻴﺎ ( ) ﻭﻻ ﺗﺪﺭﻛﻨﻚ ﺍﻟﺸﻤ ُ‬
‫ﺐ ﺃﻭ ﺑﺄﻳﺔ ﺣُﺠ ٍﺔ ** ﺃﺩﻋﻚ ﻓﻼﺍ ﺗﺪﻋﻮ ﻋﻠﻲ ﻭﻻ ﻟﻴﺎ ( ) ﻓﺈﱐ‬ ‫ﳛﻮﺯﻩ ** ﺇﱃ ﺍﻟﺪﻳﻚ ﻭﻋﺪﹰﺍ ﻛﺎﺫﺑﹰﺎ ﻭﺃﻣﺎﻧﻴﺎ ( ) ﺑﺄﻳﺔ ﺫﻧ ﹴ‬
‫ﻧﺬﺭﺕ َﺣ ﺠﱠ ﹰﺔ ﻟﻦ ﺃﻋﻮﻗﻬﺎ ** ﻓﻼ ﺗﺪﻋﻮ ﰊ ﻣﺮﺓ ﻣﻦ ﻭﺭﺍﺋﻴﺎ (‬

‫) ﺗﻄﲑﺕ ﻣﻨﻬﺎ ﻭﺍﻟﺪﻋﺎﺀ ﻳﻌﻮﻗﲏ ** ﻭﺃﺯﻣﻌﺖ ﺣَﺠﹰﺎ ﺃﻥ ﺃﻃﲑ ﺃﻣﺎﻣﻴﺎ ( ) ﻓﻼ ﺗﻴﺄﺳﻦ ﺇﱐ ﻣﻊ ﺍﻟﺼﱡﺒﺢ ﺑﺎﻛﺮٌ ** ﺃﻭﺍﰲ ﻏﺪﹰﺍ‬
‫ﺉ ﻓﺎﻛﻬﺘُﻪ ﻗﺒﻞ َﺣ ﺠﱠﱵ ** ﻭﺁﺛﺮﺕ ﻋﻤﺪﹰﺍ ﺷﺄﱐ ﻗﺒﻞ ﺷﺎﻧﻴﺎ ( ) ﻫﻨﺎﻟﻚ ﻇﻦ ﺍﳉﺪﻳﻚ‬
‫ﳓﻮ ﺍﳊﺠﻴﺞ ﺍﻟﻐﻮﺍﺩﻳﺎ ( ) ﳊﺐﱢ ﺍﻣﺮ ﹴ‬
‫ﺏ ﻫﻞ ﲰﻌﺖ‬
‫ﺇﺫ ﺯﺍﻝ ﺯﻭﹸﻟ ُﻪ ** ﻭﻃﺎﻝ ﻋﻠﻴﻪ ﺍﻟﻠﻴﻞ ﺃﻻ ﻣﻔﺎﺩﻳﺎ ( ) ﻓﻠﻤﺎ ﺃﺿﺎﺀ ﺍﻟﺼﱡﺒﺢ ﻃﺮﱠﺏ ﺻﺮﺧ ﹰﺔ ** ﺃﻻ ﻳﺎ ﻏﺮﺍ ُ‬
‫ﻕ ﻣﻮﺍﺗﻴﺎ ( ) ﻭﺃﻣﺴﻰ ﺍﻟﻐﺮﺍﺏ ﻳﻀﺮﺏ ﺍﻷﺭﺽ ﻛﻠﱠﻬﺎ‬ ‫ﻧﺪﺍﺋﻴﺎ ( ) ﻋﻠﻰ ﻭﺩﻩ ﻟﻮ ﻛﺎﻥ ﰒ ﳎﻴﺒﻪ ** ﻭﻛﺎﻥ ﻟﻪ ﻧﺪﻣﺎﻥ ﺻﺪ ﹴ‬
‫** ﻋﺘﻴﻘﺎﹰ ﻭﺃﺿﺤﻰ ﺍﻟﺪﻳﻚ ﰲ ﺍﻟ ِﻘﺪﱢ ﻋﺎﻧﻴﺎ ( ) ﻓﺬﻟﻚ ﳑﺎ ﺃﺳﻬﺐ ﺍﳋﻤﺮ ﻟﺒﱠﻪ ** ﻭﻧﺎﺩﻡ ﻧﺪﻣﺎﻧﹰﺎ ﻣﻦ ﺍﻟﻄﲑ ﻋﺎﺩﻳﺎ (‬

‫ﻗﺎﻝ ‪ :‬ﻭﻣﻦ ﺍﻟﻄﱠﲑ ﻣﺎ ﻳُﻠﻘﻢ ﻓِﺮﺍﺧﻪ ﻣﺜﻞ ﺍﻟﻌﺼﻔﻮﺭ ﻷﻥﱠ ﺍﻟﻌﺼﻔﻮﺭ ﻻ ﻳﺰ ﻕّ ‪ .‬ﻭﻛﺬﻟﻚ ﺃﺷﺒﺎﻩ ﺍﻟﻌﺼﻔﻮﺭ ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﻄﲑ ﻣﺎ ﻳﺰﻕ ﻓﺮﺍﺧﻪ ﻣﺜﻞ ﺍﳊﻤﺎﻡ ﻭﻣﺘﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﻛﺒﻬﺎﺋﻢ ﺍﻟﻄﲑ ﺍﳋﺎﻟﺼﺔ ﻷﻥ ﺍﻟﺪّﺟﺎﺟﺔ ﺗﺄﻛﻞ ﺍﻟﻠﹼﺤﻢ ﻭﺗﹶﻠﻎﹸ ﰲ‬
‫ﺍﻟﺪﻡ ﻭﻭﻟﺪﻫﺎ ﺣﲔ ﳜﺮﺝ ﻣﻦ ﺍﻟﺒﻴﺾ ﳜﺮﺝ ﻛﺎﺳﺒﹰﺎ ﻣﻠﻴﺤﹰﺎ ﻛﻴﺴﹰﺎ ﺑﺼﲑﹰﺍ ﲟﺎ ﻳُﻌﻴﺸﻪ ﻭﻳﻘﻮﺗﻪ ﻭﻻ ﳛﺘﺎﺝ ﺇﱃ ﺗﻠﻘﻴﻢ ﺳﺒﺎﻉ‬
‫ﲑ ﻭﺍﻟﻌﺼﺎﻓﲑ ﻷﻭﻻﺩﻫﺎ ﻷﻥ ﺃﻭﻻﺩﻫﺎ ﺇﺫ ﱂ ﺗﺮﺿﻊ ﻭﱂ ﺗﻠﻘﻂ ﺍﳊ ﺐﱠ ﻛﺎﻟﻔﺮﺍﺭﻳﺞ ﺃﻭّﻝ ﻣﺎ ﲣﺮﺝ ﻣﻦ ﺍﻟﺒﻴﺾ ﻭﱂ ﺗﺰﻗﱠﻬﺎ‬
‫ﺍﻟﻄ ﹺ‬
‫ﺍﻵﺑﺎﺀ ﻭﻻ ﺍﻷﻣﻬﺎﺕ ﻛﺄﺟﻨﺎﺱ ﺍﳊﻤﺎﻡ ﻓﻼ ﺑﺪ ﳍﺎ ﻣﻦ ﺗﻠﻘﻴﻢ ‪.‬‬

‫ﻣﺎ ﻟﻪ ﻃﺒﻴﻌﺔ ﻣﺸﺘﺮﻛﺔ ﻣﻦ ﺍﻟﻄﲑ‬

 ‫ﻭﺍﻟﻔﺮﱡﻭﺝ ﻣﺸﺘﺮﻙ ﺍﻟﻄﺒﻴﻌﺔ ﻗﺪ ﺃﺧﺬ ﻣﻦ ﻃﺒﺒﺎﺋﻊ ﺍﳉﻮﺍﺭﺡ ﻧﺼﻴﺒﺎﹰ ﻭﻫﻮ ﺃﻛﻠﻪ ﻟﻠﺤﻢ ﻭﺣﺴﻮﻩ ﻟﻠﺪّﻡ ﻭﺃﻛﻠﻪ ﻟﻠﺪﻳﺪﺍﻥ ﻭﻣﺎ‬
‫ﻫﻮ ﺃﻗﺬﺭ ﻣﻦ ﺍﻟﺬﺑﺎﺏ ‪ .‬ﻭﺍﻟﻌﺼﻔﻮﺭ ﺃﻳﻀﹰﺎ ﻣﺸﺎﺭﻙ ﺍﻟﻄﱢﺒﺎﻉ ﻷﻧﻪ ﳚﻤﻊ ﺑﲔ ﺃﻛﻞ ﺍﳊﺒﻮﺏ ﻭﺍﻟﻠﱡﺤﻤﺎﻥ ﻭﺑﲔ ﻟﻘﻂ ﺍﳊﺒﻮﺏ‬
‫ﺱ ﻛﺜﲑﺓ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻛﺎﻟﻨﻤﻞ ﺇﺫﺍ ﻃﺎﺭ‬
‫ﻭﺃﺟﻨﺎ ﹴ‬

‫ﻭﻛﺎﳉﺮﺍﺩ ﻭﻏﲑ ﺫﻟﻚ ‪ .‬ﻭﻟﻴﺲ ﰲ ﺍﻷﺭﺽ ﺭﺃ ﺱٌ ﺃﺷﺒﻪ ﺑﺮﺃﺱ ﺍﳊﻴﱠﺔ ﻣﻦ ﺍﻟﻌﺼﻔﻮﺭﺓ ‪.‬‬

‫ﻫﺪﺍﻳﺔ ﺍﻟﻌﺼﻔﻮﺭ‬

‫ﺐ ﻣﻦ ﻓﺮﺳﺦ ‪.‬‬
‫ﻭﺍﻟﻌﺼﻔﻮﺭ ﻳﺘﻌﺎﱃ ﻭﻳﻄﲑ ﻭﻳﻬﺘﺪﻱ ﻭﻳﺴﺘﺠﻴﺐ ‪ .‬ﻭﻟﻘﺪ ﺑﻠﻐﲏ ﺃﻧﻪ ﻗﺪ ﺭﺟﻊ ﻣﻦ ﻗﺮﻳ ﹴ‬
‫ﻭﻫﻲ ﺗﻜﻮﻥ ﻋﻨﺪﻧﺎ ﺑﺎﻟﺒﺼﺮﺓ ﰲ ﺍﻟﺪﱡﻭﺭ ﻓﺈﺫﺍ ﺃﻣﻜﻨﺖ ﺍﻟﺜﻤﺎ ُﺭ ﱂ ﲡﺪ ﻣﻨﻬﺎ ﺇﻻ ﺍﻟﻴﺴﲑ ﻓﺘﺼﲑ ﻣﻦ ﺍﻟﻘﻮﺍﻃﻊ ﺇﱃ ﻗﺎﺻﻲ‬
‫ﺍﻟﻨﱠﺨﻞ ﻭﺫﻟﻚ ﺃﻬﻧﺎ ﺇﺫﺍ ﻣﺮّﺕ ﺑﻌﺼﺎﻓﲑ ﺍﻟﻘﺮﻯ ﻭﻗﺪ ﺳﺒﻘﺖ ﺇﱃ ﻣﺎ ﻫﻮ ﺇﻟﻴﻬﺎ ﺃﻗﺮﺏ ﺟﺎﻭﺯَﻬﺗﺎ ﺇﱃ ﻣﺎ ﻫﻮ ﺃﺑﻌﺪ ﰒ ﺗﻘﺮﺏ‬
‫ﺍﻷﻳﺎﻡ ﺍﻟﻜﺜﲑﺓ ﺇﱃ ﻣﺎ ﻫﻮ ﺃﺑﻌﺪ ﰒ ﺗﻘﺮﺏ ﺍﻷﻳّﺎﻡ ﺍﻟﻜﺜﲑﺓ ﺍﳌﻘﺪﺍﺭ ﰲ ﺍﳌﺴﺎﻓﺔ ﺇﱃ ﺃﻛﺜﺮ ﳑﺎ ﺫﻛﺮﺕ ﻣﻦ ﺍﻟﻔﺮﺳﺦ ﺃﺿﻌﺎﻓﹰﺎ ‪.‬‬
‫ﲢﻨﻦ ﺍﻟﻌﺼﺎﻓﲑ ﻭﻋﻄﻔﻬﺎ ﻭﺍﻟﻌﺼﺎﻓﲑ ﻻ ﺗﻘﻴﻢ ﰲ ﺩﻭﺭ ﺍﻷﻣﺼﺎﺭ ﺇﺫﺍ ﺷﺨﺺ ﺃﻫﻠﻬﺎ ﻋﻨﻬﺎ ﺇﻻ ﻣﺎ ﻛﺎﻥ ﻣﻘﻴﻤﹰﺎ ﻣﻨﻬﺎ ﻋﻠﻰ‬
‫ﺑﻴﺾ ﺃﻭ ﻓﺮﺍﺥ ﻓﺈﻧﻪ ﻟﻴﺲ ﺑﺎﻷﺭﺽ ﻃﺎﺋﺮٌ ﺃﺣﲎ ﻋﻠﻰ ﻭﻟﺪﻩ ﻭﻻ ﺃﺷﺪﱡ ﺗﻌﻄﻔﹰﺎ ﻣﻦ ﻋﺼﻔﻮﺭ ‪ .‬ﻭﺍﻟﺬﻱ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﺃﻥ ﰲ‬
‫ﻃﺒﻌﻬﺎ ﻣﻦ ﺫﻟﻚ ﻣﺎ ﻟﻴﺲ‬

‫ﰲ ﻃﺒﻊ ﺳﻮﺍﻫﺎ ﻣﻦ ﺍﻟﻄﲑ ﺍﻟﺬﻱ ﲡﺪ ﻣﻦ ﺇﺳﻌﺎﺩ ﺑﻌﻀﻬﻦﱠ ﻟﺒﻌﺾ ﺇﺫﺍ ﺩﺧﻠﺖ ﺍﳊﻴﱠﺔ ﺇﱃ ﺣُﺠﺮ ﺑﻌﻀﻬﻦ ﻟﺘﺄﻛﻞ ﻓﺮﺧﹰﺎ ﺃﻭ‬
‫ﺗﺒﺘﻠﻊ ﺑﻴﻀﹰﺎ ﻓﺈﻥ ﻷﺑﻮﻯ ﺍﻟﻔﺮﺥ ﻋﻨﺪ ﺫﻟﻚ ﺻﻴﺎﺣﹰﺎ ﻭﻗﻠﻘﹰﺎ ﻭﻃﲑﺍﻧﺎﹰ ﻭﺗﺪﻓﻴﻔﹰﺎَ ﻭﺗﺮﻧﻴﻘﺎﹰ ﻓﻮﻕ ﺍﳊﹸﺠﺮ ﻭﺩﻭﻧﻪ ﻭﺣﻮﺍﻟﻴﻪ ﻓﻼ‬
‫ﺕ ﻳﺼﻨﻌﻦ ﻣﻌﻬﻤﺎ ﻛﻤﺎ‬
‫ﻳﺒﻘﻰ ﻋﺼﻔﻮﺭٌ ﻣﻦ ﺣﻴﺚ ﻳﺴﻤﻊ ﺻﻴﺎﺣَﻬﻤﺎ ﺃﻭ ﻳﺴﻤﻊ ﺃﺻﻮﺍﺗَﻬﻤﺎ ﺇﻻ ﺟﺌﻦ ﺃﺭﺳﺎ ﹰﻻ ﻣﺴﻌﺪﺍ ٍ‬
‫ﻳﺼﻨﻌﺎﻥ ‪.‬‬
‫ﻕ ﺣﺬﺭﹰﺍ ﻣﻨﻪ ‪ .‬ﻭﻳﻘﺎﻝ ﺇﻧﻪ ﰲ ﺫﻟﻚ ﻷﻛﺜﺮ ﻣﻦ ﺍﻟﻌَﻘﻌَﻖ ﻭﺍﻟﻐﺮﺍﺏ ‪.‬‬
‫ﺣﺬﺭ ﺍﻟﻌﺼﻔﻮﺭ ﻭﻟﻴﺲ ﰲ ﺍﻷﺭﺽ ﺃﺻﺪ ُ‬
‫ﻭﺧﺒﱠﺮﱐ ﻣﻦ ﻳﺼﻴﺪ ﺍﻟﻌﺼﺎﻓﲑ ﻗﺎﻝ ‪ :‬ﺭﲟﺎ ﻛﺎﻥ ﺍﻟﻌﺼﻔﻮﺭ ﺳﺎﻗﻄﹰﺎ ﻋﻠﻰ ﺣﺎﺋﻂ ﺳﻄﺢ ﲝﺬﺍﺋﻲ ﻓﻴﻐﻤﱡﲏ ﺻﻴﺎ ُﺣ ُﻪ ﻭﺣﺪﺓ‬
‫ﺻﻮﺗﻪ ﻓﺄﺻﻴﺢ ﻭﺃﻭﻣﺊ ﺇﻟﻴﻪ ﺑﻴﺪﻱ ﻭﺃﺷﲑ ﻛﺄﱐ ﺃﺭﻣﻴﻪ ﻓﻤﺎ ﻳﻄﲑ ‪ .‬ﺣﱴ ﺭﲟﺎ ﺃﻫﻮﻳﺖ ﺇﱃ ﺍﻷﺭﺽ ﻛﺄﱐ ﺃﺗَﻨﺎﻭﻝ ﺷﻴﺌﺎﹰ ﻛﻞ‬
‫ﺫﻟﻚ ﻻ ﻳﺘﺤﺮﻙ ﻟﻪ ‪ .‬ﻓﺈﻥ ﻣﺴﱠﺖ ﻳﺪﻱ ﺃﺩﱏ ﺣﺼﺎﺓ ﺃﻭ ﻧﻮﺍ ٍﺓ ﻭﺃﻧﺎ ﺃﺭﻳﺪ ﺭﻣﻴﻬﺎ ﻃﺎﺭ ﻗﺒﻞ ﺃﻥ ﺗﺴﺘﻤﻜﻦ ﻣﻨﻬﺎ ﻳﺪﻱ ‪.‬‬

‫ﺳﻔﺎﺩ ﺍﻟﻌﺼﻔﻮﺭ ﻭﺃﺛﺮﻩ ﰲ ﻋﻤﺮﻩ ﻭﻟﻴﺲ ﰲ ﺍﻟﻄﱠﲑ ﺃﻛﺜﺮ ﻋﺪ َﺩ ﺳِﻔﺎ ِﺩ ﻣﻦ ﺍﻟﻌﺼﺎﻓﲑ ﻭﻟﺬﻟﻚ ﻳﻘﺎﻝ ﺇﻧّﻬﺎ ﺃﻗﺼﺮ ﺍﻟﻄﱠﲑ‬
‫ﺃﻋﻤﺎﺭﹰﺍ ‪ .‬ﺓ ﻳﻘﺎﻝ ﺇﻧّﻪ ﻟﻴﺲ ﺷﻲﺀٌ ﳑﺎ ﻳﺄﻟﹶﻒ ﺍﻟﻨﺎﺱ ﻭﻳﻌﺎﻳﺸﻬﻢ ﰲ ﺩﻭﺭﻫﻢ ﺃﻗﺼﺮ ﻋﻤﺮﹰﺍ ﻣﻨﻬﺎ ‪ .‬ﻳﻌﻨﻮﻥ ‪ :‬ﻣﻦ ﺍﳋﻴﻞ‬
‫ﻒ ﻭﺍﻟﺰﺭﺍﺯﻳﺮ ﻭﺍﳊﻤﺎﻡ ﻭﺍﻟﺪّﺟﺎﺝ ‪.‬‬ ‫ﻭﺍﻟﺒﻐﺎﻝ ﻭﺍﳊﻤﲑ ﻭﺍﻟﺒﻘﺮ ﻭﺍﻟﻐﻨﻢ ﻭﺍﻟﻜﻼﺏ ﻭﺍﻟﺴّﻨﺎﻧﲑ ﻭﺍﳋﻄﺎﻃﻴ ِ‬
‫ﻧﻘﺰﺍﻥ ﺍﻟﻌﺼﻔﻮﺭ ﻭﻻ ﻳﻘﺪﺭ ﺍﻟﻌﺼﻔﻮﺭ ﻋﻠﻰ ﺍﳌﺸﻲ ﻭﻟﻴﺲ ﻋﻨﺪﻩ ﺇﻻ ﺍﻟﻨﱠﻘﺰﺍﻥ ﻭﻟﺬﻟﻚ ﻳﺴﻤﱠﻰ ﺍﻟﻨﱠﻘﱠﺎﺯ ﻭﺇﳕﺎ ﳚﻤﻊ ﺭﺟﻠﻴﻪ ﰒ‬
‫ﻳﺜﺐ ﻭﺫﻟﻚ ﰲ ﲨﻴﻊ ﺣﺮﻛﺎﺗﻪ ﻭﰲ ﲨﻴﻊ ﺫﻫﺎﺑﻪ ﻭﳎﻴﺌﻪ ‪ .‬ﻓﻬﻲ ﺍﻟﺼﱠﻌﻮ ﻭﺍﻟﻌﺼﺎﻓﲑ ﻭﺍﻟﻨﻘﺎﻗﻴﺰ ‪ .‬ﻭﺇﻥ ﻫﻮ ﻣﺸﻰ ﻫﺬﻩ‬
‫ﺢ ﻭﺇﻥ ﺍﺭﺗﻔﻊ ﲰﻜﻪ ﻓﻜﺄﻧﻚ ﺗﺴﻤﻊ ﻟﻮﻃﺌﻪ ﻭﻗﻊ ﺣﺠ ﹴﺮ ﻟﺸﺪﺓ ﻭﻃﺌﻪ ﻭﻟﺼﻼﺑﺔ ﻣﺸﻴﻪ ‪.‬‬ ‫ﺍﳌﺸﻴﺔ ﺍﻟﱵ ﻫﻲ ﻧَﻘﹶﺰﺍﻥ ﻋﻠﻰ ﺳﻄ ﹴ‬
‫ﻭﻫﻮ ﺿﺪﱡ ﺍﻟﻔﻴﻞ ﻷﻥ ﺇﻧﺴﺎﻧﹰﺎ ﻟﻮ ﻛﺎﻥ ﺟﺎﻟﺴﹰﺎ ﻭﻣﻦ ﺧﻠﻒ ﻇﻬﺮﻩ ﻓﻴﻞﹲ ﳌﺎ ﺷﻌﺮ ﺑﻪ ﳋﻔﹼﺔ ﻭﻗﻊ ﻗﻮﺍﺋﻤﻪ ﻣﻪ ﺳﺮﻋﺔ ﻣﺸﻲ‬
‫ﲔ ﰲ ﺍﳋﻄﺎ ‪.‬‬
‫ﻭﲤﻜ ﹴ‬
 ‫ﻭﺍﻟﺮﱠﺧﻢ ﻭﺍﻟﻨﱠﺴﺮ ﺳﺒﺎﻉ ﻭﺇﳕﺎ ﻗﺼﱠﺮ ﻬﺑﺎ ﻋﺪﻡ ﺍﻟﺴﻼﺡ ‪ .‬ﻓﺄﻣﺎ ﺍﻟﺒﺪﻥ ﻭﺍﻟﻘﻮّﺓ ﻓﻔﻮﻕ ﲨﻴﻊ ﺍﳉﻮﺍﺭﺡ ﻭﻟﻜﻨﻬﺎ ﰲ ﻣﻌﲎ‬
‫ﺍﻟﺪّﺟﺎﺝ ﳌﻜﺎﻥ ﺍﻟﱪﺍﺛﻦ ﻭﻟﻌﺪﻡ ﺍﳌﺨﺎﻟﺐ ‪.‬‬
‫ﻭﻓﺎﺀ ﺍﻟﻌﺼﺎﻓﲑ ﻭﻟﻘﺪ ﺭﺃﻳﺖ ِﺳﻨﱠﻮﺭﹰﺍ ﻭﺛﺐ ﻋﻠﻰ ﻓﺮﺥ ﻋﺼﻔﻮ ﹴﺭ ﻓﺄﺧﻄﺄﻩ ﻓﺘﻨﺎﻭﻝ ﺍﻟﻔﺮﺥ ﺑﻌﺾ ﺍﻟﻐﻠﻤﺎﻥ ﻓﻮﺿﻌﻪ ﰲ ﺍﻟﺒﻴﺖ‬
‫ﻓﻜﺎﻥ ﺃﺑﻮﻩ ﳚﻲﺀ ﺣﱴ ﻳﻄﻌﻤﻪ ﻓﻠﻤﺎ ﻗﻮﻱ ﻭﻛﺎﺩ ﻳﻄﲑ ﺟﻌﻠﻪ ﰲ ﻗﻔﺺ ﻓﺮﺃﻳﺖ ﺃﺑﺎﻩ ﳚﻲﺀ ﻳﺘﺨﺮﻕ ﺍﻟﺴّﻨﺎﻧﲑ ﻭﻫﻲ ﻬﺗﻢّ ﺑﻪ‬
‫ﺣﱴ ﻳﺪﺧﻞ ﺇﻟﻴﻪ ﻣﻦ ﺃﻋﻠﻰ ﻓﺘﺢ ﺍﻟﺒﺎﺏ ﻭﻫﻲ ﻬﺗﻢﱡ ﺑﺎﻟﻮﺛﻮﺏ ﻭﺍﻻﺧﺘﻄﺎﻑ ﻟﻪ ﺣﱴ ﻳﺴﻘﹸﻂ ﻋﻠﻰ ﺍﻟﻘﻔﺺ ﻓﻴﻨﺎﺯﻋﻪ ﺳﺎﻋﺔ‬
‫ﻓﺈﺫﺍ ﱂ ﳚﺪ ﺇﱃ ﺍﻟﻮﺻﻮﻝ ﺳﺒﻴ ﻼﹰ ﻃﺎﺭ ﻓﺴﻘﻂ ﺧﺎﺭﺟﹰﺎ ﻣﻦ ﺍﻟﺒﻴﺖ ﰒ ﻻ ﻳﺼﱪ ﺣﱴ ﻻ ﻳﻌﻮﺩ ‪ .‬ﻓﻜﺎﻥ ﺫﻟﻚ ﺩﺃﺑﻪ ‪ .‬ﻓﻠﻤﺎ‬
‫ﻗﻮﻱ ﻓﺮﺧﻪ ﺃﺭﺳﻠﻮﻩ ﻣﻌﻪ ﻓﻄﺎﺭﺍ ﲨﻴﻌﹰﺎ ‪.‬‬
‫ﺏ ﺩﻭﻥ ﺍﻷﻡﱢ ﻟﺴﻮﺍﺩ ﺍﻟﻠﱢﺤﻴﺔ ‪.‬‬
‫ﻭﻋﺮﻓﻨﺎ ﺃﻧﻪ ﺍﻷ ُ‬

‫ﺍﻟﻘﻮﻝ ﰲ ﲰﺎﺟﺔ ﺻﻮﺕ ﺍﻟﺪﻳﻚ‬

‫ﺏ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﺫﻛﺮ ﺍ ﻟﺼﱠﺒُﻮﺡ ﺑﺴُﺤﺮ ٍﺓ‬

‫ﲑ ﻣﻄﺮ ﹴ‬
‫ﻗﺎﻝ ‪ :‬ﻭﺍﻟﺪﻟﻴﻞﹸ ﻋﻠﻰ ﺃﻥ ﺻﻮﺕ ﺍﻟﺪﻳﻚ ﻛﺮﻳﻪٌ ﰲ ﺍﻟﺴﱠﻤﺎﻉ ﻏ َ‬
‫ﻓﺎﺭﺗﺎﺣﺎ ** ﻭﺃﻣﱠﻠﹶﻪ ﺩﻳﻚ ﺍﻟﺼﱠﺒﺎﺡ ﺻِﻴﺎﺣﺎ (‬

‫ﺻﻐﺮ ﻗﺪﺭ ﺍﻟﺪﺟﺎﺝ‬

‫ﻗﺎﻝ ‪ :‬ﻭﻳﺪ ﱡﻝ ﻋﻠﻰ ﺻِﻐﺮ ﻗﺪﺭ ﺍﻟﺪﺟﺎﺝ ﻋﻨﺪﻫﻢ ﻗﻮﻝ ﺑﺸّﺎﺭ ﺑﻦ ﺑﺮ ٍﺩ ﺍﻷﻋﻤﻰ ‪ ) :‬ﲜﺪﱢﻙ ﻳﺎ ﺍﺑﻦ ﺃﻗﺮ َ‬
‫ﻉ ﻧﻠﺖ ﻣﺎ ﹰﻻ ** ﺃﻻ‬
‫ﺇﻥ ﺍﻟﻠﺌﺎﻡ ﳍﻢ ﺟﺪﻭﺩ ( ) ﻓﻤﻦ ﻧﺬﺭ ﺍﻟﺰﻳﺎﺩﺓ ﰲ ﺍﳍﺪﺍﻳﺎ ** ﺃﻗﻤﺖ ﺩﺟﺎﺟﺔ ﻓﻴﻤﻦ ﻳﺰﻳﺪ (‬

‫ﺃﺛﺮ ﻛﺜﺮﺓ ﺍﻟﺪﺟﺎﺝ ﰲ ﻋﺪﺩ ﺑﻴﻀﻬﺎ ﻭﻓﺮﺍﺭﳚﻬﺎ‬

‫ﻗﺎﻝ ‪ :‬ﻭﺇﺫﺍ ﻛﺜﺮ ﺍﻟﺪﺟﺎﺝ ﰲ ﺩﺍ ﹴﺭ ﺃﻭ ﺇﺻﻄﺒﻞ ﺃﻭ ﻗﺮﻳﺔ ﱂ ﻳﻜﻦ ﻋﺪﺩ ﺑﻴﻀﻬﺎ ﻭ ﻓﺮﺍﺭﳚﻬﺎ ﻋﻠﻰ ﺣﺴﺐ ﻣﺎ ﻛﺎﻥ ﻳﺒﻴﺾ‬
‫ﺍﻟﻘﻠﻴﻞ ﻣﻨﻬﻦﱠ ﻭﻳﻔﺮﺧﻪ ‪ .‬ﻳﻌﺮﻑ ﺫﻟﻚ ُﺗ ﺠﱠﺎﺭ ﺍﻟﺪّﺟﺎﺝ ﻭﻣﻦ ﺍﲣﺬﻫﺎ ﻟﻠﻐ ﻠﱠﺔ ‪.‬‬

‫ﺭﻋﻲ ﺍﻟﺪﺟﺎﺝ ﰲ ﻣﺼﺮ‬

‫ﻭﻫﻲ ﹺﺑﻤِﺼﺮ ﺗَﺮﻋﻰ ﻛﻤﺎ ﻳَﺮﻋَﻰ ﺍﻟﻐﻨﻢ ﻭﳍﺎ ﺭﺍ ﹺ‬

‫ﻉ ﻭﻗﻴﱢﻢ ‪.‬‬

‫ﻓﺮﺍﺥ ﺍﻟﺪﺟﺎﺝ ﻭﻓﺮﺍﺥ ﺍﳊﻤﺎﻡ‬

‫ﺕ ﺇﱃ ﺍﻟﺪﱠﺟﺎﺝ ﺳﺮﻳﻊٌ ﺟﺪﹰﺍ ﻭﺍﻟﻌﺎﺩﺓ ﰲ ﺻِﻐﺎﺭ ﻓﺮﺍﺭﳚﻬﺎ ﺧﻼﻑ ﻣﺎ ﻋﻠﻴﻬﺎ ﻧﺘﻮﱡ ﻓﺮﺍﺥ ﺍﳊﻤﺎﻡ ﻷﻥﱠ ﺍﻟﻔﺮﱡﻭﺝ ﺗﺘﺼﺪﱠﻉ‬
‫ﻭﺍﳌﻮ ُ‬
‫ﻒ ﲟﻌﺮﻓﺘﻪ ﺑﺼﲑٌ ﲟﻮﺿﻊ ﻣﻌﻴﺸﺘﻪ ﻣﻦ ﻟﹶﻘﻂ ﺍﳊﺐ‬
‫ﺤﺐﱞ ﻏ ﲏﱞ ﺑﻨﻔﺴﻪ ﻣﻜﺘ ٍ‬
‫ﻋﻨﻪ ﺍﻟﺒﻴﻀﺔ ﰲ ﻛﻴﱢﺲٌ ﻇﺮﻳﻒ ﻣﻠﻴﺢ ﻣﻘﺒﻮﻝ ُﻣ َ‬
‫ﻭﻣﻦ ﺻَﻴﺪ ﺍﻟﺬﱡﺑﺎﺏ ﻭﺻﻐﺎﺭ ﺍﻟﻄﲑ ﻣﻦ ﺍﳍﻮﺍﻡّ ‪.‬‬
‫ﺕ ﺍﻷﺭﺑﻊ ‪ .‬ﻭﳜﺮﺝ ﺳﺮﻳ َﻊ ﺍﳊﺮﻛﺔ ﺷﺪﻳ َﺪ ﺍﻟﺼﻮﺕ ﺣﺪﻳﺪﻩ ( ﻳُﺪﻋﻰ ﺑﺎﻟﻨﱠﻘﺮ‬‫ﻭﳜﺮﺝ ﻛﺎﺳﻴﹰﺎ ﺣﱴ ﻛﹶﺄﻧﱠﻪ ﻣﻦ ﺃﻭﻻﺩ ﺫﻭﺍ ِ‬
 ‫ﻒ ﻋﻠﻴﻪ ﻭﺗﺘﺒﻊ ﺍﻟﺬﻱ‬
‫ﻓﻴُﺠﻴﺐ ﻭﻻ ﻳﻘﺎﻝ ﻟﻪ ‪ :‬ﻗﺮ ﻗﺮ ﺛﻼﺙ ﻣﺮّﺍﺕ ﺣﱴ ﻳَﻠﻘﻨَﻪ ‪ .‬ﻓﺈﻥ ﺍﺳﺘﺪﺑﺮﻩ ﻣﺴﺘﺪﺑﺮٌ ﻭﺩﻋﺎﻩ ﻋﻄ َ‬
‫ﻳﻄﻌﻤﻪ ﻭﻳﻼﻋﺒﻪ ﻭﺇﻥ ﺗﺒﺎﻋﺪ ﻣﻦ ﻣﻜﺎﻧﻪ ﺍﻷﻭﱠﻝ ‪ .‬ﻓﻬﻮ ﺁﻟﻒ ﺷﻲﺀ ‪.‬‬
‫ﰒﱠ ﻛﻠﻤﺎ ﻣﺮﺕ ﻋﻠﻴﻪ ﺍﻷﻳﺎﻡ ﻣﺎﻕ ﻭﲪﻖ ﻭﻧﻘﺺ ﻛﻴﺴﻪ ﻭﺃﻗﺒﻞ ﻗﺒ ﺤُﻪ ﻭﺃﺩﺑﺮ ﻣِﻠ ﺤُﻪ ‪ .‬ﻓﻼ ﻳﺰﺍﻝ ﻛﺬﻟﻚ ﺣﱴ ﻳﻨﺴﻠﺦ ﻣﻦ‬
‫ﺤﺐﱡ ﻟﻪ ﺇﱃ ﺿﺪﱢ ﺫﻟﻚ ﻭﻳﺼﲑ ﻣﻦ ﺣﺎﻟﺔ ﺇﱃ ﺣﺎﻝ ﱂ ﻳﺒﻠﻎ ﺍﻻﻧﺘﻔﺎﻉ ﺑﺬﲝﻪ ﻭﺑﻴﻀِﻪ ﻭﻓﺮﺍﺭﳚﻪ ﻭﺫﻫﺐ‬ ‫ﲨﻴ ﹺﻊ ﻣﺎ ﻛﺎﻥ ُﻳ َ‬
‫ﻋﻨﻬﻢ ﺍﻻﺳﺘﻤﺘﺎﻉ ﺑﻜﻴﺴﻪ ‪ .‬ﻭﻻ ﻳﻜﺎﺩ ﻳﻘﺒﻞ ﺍﻟﺸﱠﺤﻢ‬

‫ﺣﱴ ﻳﻠﺤ َﻖ ﺑﺄﺑﻴﻪ ﻭﻛﺬﻟﻚ ﺇﻥ ﻛﺎﻧﺖ ﺃﻧﺜﻰ ﻻ ﺗﻘﺒﻞ ﺍﻟﺴﱢﻤﻦ ﻭﻻ ﲢﻤﻞ ﺍﻟﻠﱠﺤ َﻢ ﺣﺘﱠﻰ ﺗﻜﺎ َﺩ ﺗﻠﺤ ُﻖ ﺑﺄﹸﻣﱢﻬﺎ ﰲ ﺍﳉﺜﹼﺔ ‪.‬‬
‫ﺢ ﺷﻲﺀ ‪ .‬ﻭﻫﻮ ﰲ ﺫﻟﻚ ﻋﺎﺭﻱ ﺍﳉﻠﺪ ﳐﺘﻠﻒ‬ ‫ﺺ ﻣﻦ ﺃﻥ ﻳﻘﺎ ﹶﻝ ﻟﻪ ﻣﺎﺋﻖ ﻭﺃﻗﺒ َ‬
‫ﻭﺍﻟﻔﺮﺥ ﳜﺮﺝ ﺣﺎﺭﺿﹰﺎ ﺳﺎﻗِﻄﹰﺎ ﺃﻧﻘ َ‬
‫ﻒ ﺍﳊﻮ ﺻَﻠﺔ ﻋﻈﻴﻢ ﺍﳌﻨﻘﺎﺭ ‪ .‬ﻓﻜﻠﱠﻤﺎ ﻣﺮﱠﺕ ﺑﻪ ﺍﻷﻳﱠﺎﻡ ﺯﺍﺩﺕ ﰲ ﳊﻤﻪ ﻭﺷﺤﻤﻪ ﻭﰲ‬ ‫ﺍﻷﻭﺻﺎﻝ ﻣﺘﻔﺎﻭﺕ ﺍﻷﻋﻀﺎﺀ ﺿﻌﻴ ُ‬
‫ﻸ ﻣﻨ ُﻪ ﺍﻷﺟﻼﺩ‬
‫ﺝ ﻣﻨﻪ ﻣِﻦ ﺍﻷُﻣﻮﺭ ﺍﶈﻤﻮﺩ ِﺓ ﻣﺎ ﻋﺴﻰ ﻟﻮ ﺃ ﻥﱠ ﻭﺍﺻﻔﹰﺎ ﺗﺘﱠﺒﻊ ﺫﻟﻚ ﹶﳌ َ‬
‫ﻣﻌﺮﻓﺘﻪ ﻭﺑﺼﺮﻩ ﺣﱴ ﺇﺫﺍ ﺑﻠﻎ ﺧﺮ َ‬
‫ﺍﻟﻜﺜﲑﺓ ‪ .‬ﰒ ﺇﺫﺍ ﺟَﺎﺯ ﺣﺪﱠ ﺍﻟﻔِﺮﺍﺥ ﺇﱃ َﺣﺪﱢ ﺍﻟﻨﻮﺍﻫﺾ ﺇﱃ َﺣﺪﱢ ﺍﻟﻌُﺘّﻖ ﻭﺍﳌﺨﺎﻟﺐ ﻗﻞﱠ ﳊﻤُﻪ ﻭﺫﻫﺐ ﺷﺤﻤُﻪ ﻋﻠﻰ ﺣﺴﺎﺏ‬
‫ﺚ ﳊﻤﹰﺎ ﻣﻨﻪ ﻭﻻ ﺃﺟﺪ َﺭ ﺃﻻﱠ ﻳﻘﺒ ﹶﻞ‬
‫ﺫﻟﻚ ﻳﻨﻘﺺ ‪ .‬ﻓﺈﺫﺍ ﰎﹼ ﻭﺍﻧﺘﻬﻰ ﱂ ﺗﻜﻦ ﰲ ﺍﻷﺭﺽ ﺩﺍﺑﱠﺔﹲ ﻭﻻ ﻃﺎﺋﺮٌ ﺃﻗﻞﱠ ﺷﺤﻤﹰﺎ ﻭﻻ ﺃﺧﺒ ﹶ‬
‫ﺷﻴﺌﺎﹰ ﻣﻦ ﺍﻟﺴﱢﻤَﻦ ﻭﻟﻮ ﲣﻴّﺮﻭﺍ ﻟﻪ ﻓﺆﺍﺭَﺓ ﺍﳌﺴﻤِﻨﺎﺕ ﻭﻣﺎ ﻳﺴﻤّﻦ ﺑﻪ ﻣﺎ ﲰِﻦ ‪.‬‬

‫ﺝ ﺇﺫﺍ ﻛﺜﹸﺮﻥ ﻗﻞﹼ ﺑﻴﻀ ُﻬﻦﱠ ﻭﻓﺮﺍﺧﻬﻦﱠ ﻓﺰﻋﻤﻮﺍ ﺃﻧﱠﻬﺎ ﰲ ﻃﺒﺎﻉ ﺍﻟﻨﱠﺨﻞ ﻓﺈﻥ‬
‫ﻭﺳﺄﹶﻟﺖ ﻋﻦ ﺍﻟﺴﱠﺒﺐ ﺍﻟﺬﻱ ﺻﺎﺭ ﻟﻪ ﺍﻟﺪﱠﺟَﺎ ُ‬
‫ﻒ ﺍﻷُﺧﺮﻯ ﻭﺟﺎﻭﺭﻬﺗﺎ ﻭ ﺿﻴﱠﻘﺖ ﻋﻠﻴﻬﺎ ﰲ ﺍﳍﻮﺍﺀ‬
‫ﻑ ﺳﻌ ِ‬
‫ﺍﻟﻨﱠﺨﻠﹶﺔ ﺇﺫﺍ َﺯﺣَﻤﺖ ﺃﺧﺘﻬﺎ ﺑﻞ ﺇﺫﺍ ﻣﺲّ ﻃ َﺮﻑُ ﺳَﻌﻔِﻬﺎ ﻃﺮ َ‬
‫ﻭﻛﺬﻟﻚ ﺃﻃﺮﺍﻑ ﺍﻟﻌُﺮﻭﻕ ﰲ ﺍﻷﺭﺽ ﻛﺎﻥ ﺫﻟﻚ ﻛﺮﺑﹰﺎ ﻋﻠﻴﻬﺎ ﻭﻏﻤّ ﹰﺎ ‪.‬‬
‫ﻗﺎﻟﻮﺍ ‪ :‬ﻓﹶﺘﺪَﺍﻧﻴﻬﺎ ﻭﺗﻀﺎ ﹸﻏﻄﹸﻬﺎ ﻭﺃﻧﻔﺎﺳﻬﺎ ﻭﺃﻧﻔﺎ ﺱُ ﺃﺑﺪﺍﻬﻧﺎ ﻳُﺤﺪﺙ ﳍﺎ ﻓﺴﺎﺩﹰﺍ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﻛﻤﺎ ﺃﻥﱠ ﺍﳊﻤﺎ َﻡ ﺇﺫﺍ ﻛﺜﹸﺮﺕ ﰲ ﺍﻟﻜﹸﻨّﺔ ﻭﺍﻟﺸﺮﳛﺔ ﺍﺣﺘﺎﺟﺖ ﺇﱃ ﴰﺲ ﻭﺇﱃ ﻣﺎﺀ ﺗﻐﺘﺴِﻞ ﻓﻴ ِﻪ ﰲ ﺑﻌﺾ ﺍﻷﺣﺎﻳﲔ‬
‫ﲑ ﺑﻴﺾ ‪ .‬ﻋﻠﻰ ﺃﻧّﻪ ﺇﺫﺍ ﻛﺎﻥ ﳍﺎ ﰲ‬
‫ﻭﺇﱃ ﺃﻥ ﺗﻜﻮﻥ ﺑﻴُﻮﺗُﻬﺎ ﻣﻜﻨﻮﺳﺔ ﰲ ﺑﻌﺾ ﺍﻷﻭﻗﺎﺕ ﻭﻣﺮﺷﻮﺷﺔ ﻭﺇﻻﱠ ﱂ ﻳﻜﻦ ﳍﺎ ﻛﺒ ُ‬
‫ﺍﻟﺼﻤﻴﻤﲔ ﺍﻟﺪﱢﻑ ُﺀ ﰲ ﺍﻟﺸﺘﺎ ِﺀ ﻭﺍﻟﻜِﻦﱡ ﰲ ﺍﻟﺼّﻴﻒ ﱂ ﺗُﻐﺎﺩِﺭ ﺍﻟﺪﻫﺮ ﻛﻠﱠﻪ ﺃﻥ ﺗﺒﻴﺾ ‪.‬‬

‫ﻓﺨﺮ ﺻﺎﺣﺐ ﺍﻟﺪﻳﻚ ﺑﻜﺜﺮﺓ ﻣﺎ ﺍﺷﺘﻖ ﻣﻦ ﺍﻟﺒﻴﺾ‬

‫ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﺪﱢﻳﻚ ‪ :‬ﻓﺨﺮﰎ ﻟﻠﻜﻠﺐ ﺑﻜﺜﺮﺓ ﻣﺎ ﺍﺷﺘﻖﱠ ﻟ ﻸَﺷﻴﺎﺀ ﻣﻦ ﺍﺳﻢ ﺍﻟﻜﻠﺐ ﻭﻗﺪ ﺍﺷﺘﻖّ ﻷﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﺍﻟﻌﺪﺩ‬
‫ﻣﻦ ﺍﻟﺒﻴﺾ ﻓﻘﺎﻟﻮﺍ ﻟﻘﹶﻼﻧﺲ ﺍﳊﺪﻳﺪ ﺑَﻴﺾٌ ﻭﻗﺎﻟﻮﺍ ‪ :‬ﻓﹸ ﻼﹶﻥ ﻳَﺪﻓﻊ ﻋﻦ ﺑَﻴﻀﺔ ﺍﻹﺳﻼﻡ (‬
‫ﻀﺔﹸ ﺍﻟَﺒﹶﻠ ِﺪ ‪ .‬ﻭﰲ ﻣﻮﺿﻊ ﺍﻟﺬﻡﱢ ﻣﻦ ﻗﻮﳍﻢ ‪ :‬ﻭﻳﺴﻤّﻰ ﺭﺃﺱ‬ ‫ﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ :‬ﺃﻧَﺎ ﺑَﻴ َ‬ ‫ﻭﻗﺎﻟﻮﺍ ‪ :‬ﻗﺎﻝ ﻋﻠﻲﱡ ﺍﺑﻦ ﺃﰊ ﻃﺎﻟ ﹴ‬
‫ﺲ ﺇﺫﺍ ﻛﺎﻥ ﻣﻌﻤُﻮﺭﺍ ﻏﲑ ﻣﻄﻮّﻝ َﺑﻴﺾٌ ﺟﺎﲦﺔ ﻭﻳﻘﺎﻝ ﻟﻠﻮﻋﺎﺀ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻓﻴﻪ‬ ‫ﺍﻟﺼﱠﻮﻣَﻌﺔ ﻭﺍﻟﻘﺒّﺔِ ﺑَﻴﻀﺔ ‪ .‬ﻭﻳﻘﺎﻝ ﻟﻠﻤﺠِﻠ ﹺ‬
‫ﳋﺮَﺍﺝ ﻭﻫُ َﻮ ﺍﻟﺬِﻱ ﳚﺘﻤﻊ ﻓِﻴ ِﻪ ﺍﻟﻘﹶﻴﺢ ﺑﻴﻀﺔ ‪ .‬ﻭﻗﺎﻝ ﺍﻷﺷﺘﺮ ﺑﻦ ﻋُﺒﺎﺩﺓ ‪ ) :‬ﻳﻜﻒﱡ ﹸﻏﺮُﻭﺑَﻬﺎ َﻭﻳَﻐﺾﱡ ﻣﻨﻬﺎ ** ﻭَﺭﺍﺀ‬
‫ﺍﳊِﱭ ﻭﺍ ﹶ‬
‫ﺤﻬُﻢ‬
‫ﺼﺒّ َ‬
‫ﻼﻡُ ( ﻭﻗﺎﻝ ﺍ ﻟﻨّﺎﺑﻐﺔ ‪ ) :‬ﹶﻓ َ‬
‫ﺹ ** ﹺﺑ ِﻪ ﻣﻦ ﻭَﻗﻌ ٍﺔ ﺃﹸﺧﺮﻯ ِﻛ ﹶ‬
‫ﻀﺘَﲔ ﻋﻠﻰ ِﺩ ﹶﻻ ﹴ‬ ‫ﺍﻟﻘﹶﻮﻡ ﺧﺸﻴﺔ ﺃﻥ ﻳﻼﻣُﻮﺍ ( ) ﻣُﻈﺎ ِﻫﺮُ ﺑَﻴ َ‬
‫ﺾ ﺍﻟﻨﻌﺎﻡ (‬
‫ُﻣﻠﹶﻤ ﹶﻠ َﻤ ﹰﺔ َﺭﺩَﺍﺣﹰﺎ ** ﹶﻛﹶﺄﻥﱠ ﺭُﺅﻭﺳُﻬﻢ ﺑَﻴ ُ‬

‫ﺻﻠﹼﺖ ( ‪٤‬‬
‫ﲑ ﺍﻟﺴﱠﻠﻮﱄ ‪ ) :‬ﺇﺫﺍ ﺍﻟﺒَﻴﻀَﺔﹸ ﺍﻟﺼﱠﻤﱠﺎﺀ ﻋﻀّﺖ ﺻﻔﻴﺤﺔﹲ ** ﺑﹺﺤﺮﺑَﺎﺋﻬﺎ ﺻﺎﺣَﺖ ﺻِﻴﺎﺣﹰﺎ ﻭ َ‬
‫ﻭﻗﹶﺎﻝ ﺍﻟﻌُﺠ ُ‬
 ‫ﺷﺮﻁ ﺃﰊ ﻋﺒﺎﺩ ﰲ ﺍﳋﻤﺮ‬

‫ﺡ‬
‫ﺕ ﻋﻠﻰ ﺍﻟ ﹶﻔﺘَﻰ ﰲ ﺭﺣﻠﻪ ** ﻗﺒ ﹶﻞ ﺍﻟﺼﱠﺒﺎ ﹺ‬
‫ﻭﳌﺎ ﺃﻧﺸﺪﻭﺍ ﺃﺑﺎ ﻋﺒﱠﺎﺩ ﺍﻟﻨﱠ َﻤ ﹺﺮﻱﱠ ﻗﻮ ﹶﻝ ﺍﺑ ﹺﻦ َﻣﻴﱠﺎﺩﺓ ﻭﻫﻮ ﺍﻟﺮﱠﻣﱠﺎﺡ ‪ ) :‬ﻭﻟﻘﺪ ﻏﺪَﻭ ُ‬
‫ﻚ‬
‫ﺝ ( ) َﺗ َﺪ ﻉُ ﺍﻟﻐﻮﻱﱠ ﻛﺄﻧﱠﻪ ﰲ ﻧﻔﺴﻪ ** َﻣِﻠ ٌ‬
‫ﺝ ( ) ﺟﺎ َﺩ ﺍﻟﻘﻼ ﹸﻝ ﻟﻪ ﺑ َﺪﺭﱢ ﺻﺒﺎﺑﺔ ** ﲪﺮﺍ َﺀ ﻣﺜﻞ ﺳﺨﻴﻨﺔ ﺍﻷﻭﺩﺍ ﹺ‬ ‫ﻉ َﻧﺸﱠﺎ ﹺ‬
‫ﲟُﺘ َﺮ ﹴ‬
‫ﺝ(‬ ‫ﺐ ﺭﺃ ُﺳ ُﻪ ﺑﺎﻟﺘﱠﺎ ﹺ‬
‫ﻳﻌﺼﱠ ُ‬

‫ﺝ ( ﻓﺤﲔ ﲰﻌﻪ ﺃﺑﻮ ﻋﺒّﺎﺩ ﻳﻘﻮﻝ ‪ ) :‬ﺣُﺒﺴﺖ ﺛﻼﹶﺛ ﹶﺔ‬

‫ﺐ ﺍﻟﻌﺮﺍﻕ ﻧﺰَﻟ َﻦ ﺑﺎﻷﺣﺪﺍ ﹺ‬
‫) ﻭﻳ ﹶﻈ ﱡﻞ ﳛﺴِﺐ ﻛﻞﱠ ﺷﻲ ٍﺀ ﺣﻮﹶﻟﻪ ** ﻧُﺠ َ‬
‫ﺕ ﲬﺮﹰﺍ ﺯﻳﺘﻴّﺔ ﺫﻫﺒﻴﺔ ﺃﺻﻔﻰ ﻣﻦ ﻋﲔ ﺍﻟﺪﻳﻚ ﻭﻋَﲔ‬‫ﺝ ( ﻗﺎﻝ ‪ :‬ﻟﻮ ﻭﺟﺪ ُ‬ ‫ﲔ ﺟَﻮﺍﺯﻝ ﻭﺩَﺟﺎ ﹺ‬‫ﺱ ﰲ ﺩَﺍﺭ ٍﺓ ** ﻗﹶﻮﺭﺍ َﺀ َﺑ َ‬
‫ﺃﺣﺮُ ﹴ‬
‫ﺠﻴﻊ ﻏﺰﺍﻝ ﻭﻣﻦ ﻓﹸﻮﱠ ِﺓ ﺍﻟﺼﱠﺒﺎﻍ ﻟﹶﻤﺎ ﺷﺮﺑﺘﻬﺎ‬‫ﺏ ﺍﳉﹸﻨﺪﺏ ﻭﻣﺎﺀ ﺍﳌﻔﺎﺻﻞ ﻭﺃﺣﺴ َﻦ ﲪﺮ ﹰﺓ ﻣﻦ ﺍﻟﻨّﺎﺭ ﻭﻣﻦ َﻧ ﹺ‬
‫ﺍﻟﻐﺮﺍﺏ ﻭﻟﻌﺎ ﹺ‬
‫ﺣﺘﱠﻰ ﺃﻋﻠ َﻢ ﺃﻧﱠﻬﺎ ﻣﻦ ﻋﺼﲑ ﺍﻷﺭﺟﻞ ﻭﺃﻧﱠﻬﺎ ﻣﻦ ﻧﺒﺎﺕ ﺍﻟﻘﺮﻯ ﻭﻣﺎ ﱂ ﺗﻜﺪﺭ ﰲ ﺍﻟﺰﱢﻗﺎﻕ‬

‫ﻂ ﺩَﺳﻜﺮ ٍﺓ ﻭﰲ ﻗﺮﻳﺔ ﺳَﻮﺍ ِﺩﻳﱠﺔ ﻭﺣﻮﻟﹶﻬﺎ ﺩَﺟﺎﺝٌ‬

‫ﺴ ﺠَﺖ ﻋﻠﻴﻬﺎ ﻭﺃﻧﱠﻬﺎ ﱂ ﺗﺼﺮ ﻛﺬﻟﻚ ﺇﻻﱠ ﻭﺳ ﹶ‬
‫ﻭﺃﻥﱠ ﺍﻟﻌﻨﻜﺒﻮﺕ ﻗﺪ ﻧ َ‬
‫ﻭﻓﺮﺍﺭﻳﺞ ‪.‬‬
‫ﻭﺇﻥ ﱂ ﺗﻜﻦ ﺭﻗﻄﺎ َﺀ ﺃ ﻭ ﻓﻴﻬﺎ ﺭُﻗﻂ ﻓﺈﹺﻧﱠﻬﺎ ﱂ ﺗﺘﻢﱠ ﻛﻤﺎ ﺃﺭﻳﺪ ‪ .‬ﻭﺃﻋ ﺠَﺐ ﻣﻦ ﻫﺬﺍ ﺃﻧﱢﻲ ﻻ ﺃﻧﺘﻔﻊ ﺑﺸُﺮﻬﺑﺎ ﺣﺘﱠﻰ ﻳﻜﻮﻥ ﺑﺎﺋﹸﻌﻬﺎ‬
‫ﺼ ُﻪ ﻣﺘﻘ ﻄﱢﻌﹰﺎ ﺑﺎﻟﻘﺎﺭ ‪ .‬ﻭﺃﻋﺠﺐ ﻣﻦ ﻫﺬﺍ ﺃﻥﹼ ﺍﻟﺬﻱ ﻻ‬
‫ﻋﻠﻰ ﻏﲑ ﺍﻹﺳﻼﻡ ﻭﻳﻜﻮ ﹶﻥ ﺷﻴﺨﹰﺎ ﻻ ﻳُﻔﺼﺢ ﺑﺎﻟﻌﺮﺑﻴﱠﺔ ﻭﻳﻜﻮ ﹶﻥ ﻗﻤﻴ ُ‬
‫ﺑﺪﱠ ﻣﻨﻪ ﺃﻥ ﻳﻜﻮﻥ ﺍﲰﻪ ﺇﻥ ﻛﺎﻥ ﳎُﻮﺳﻴّﹰﺎ ﺷﻬﺮﻳﺎﺭ ﻭﻣﺎﺯﻳﺎﺭ (‬
‫ﻭﻣَﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﻣﺜﻞ ﺃﺩﻳﺮ ﻭﺍﺭﺩﺍﻥ ﻭﻳﺎﺯﺍﻥ ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻳﻬﻮﺩﻳّﹰﺎ ﻓﺎﲰﻪ ﻣﺎﻧﺸﺎ ﻭﺃﺷﻠﻮﻣﺎ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻧﺼﺮﺍﻧﻴّﺎﹰ‬
‫ﻓﺎﲰﻪ ﻳُﻮﺷﻊ ﻭﴰﻌﻮﻥ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ‪.‬‬
‫ﺲ ﺍﻟﺪﱢﻳﻜﺎﻥ ﺍﺣﺘﻤﺎﺳﹰﺎ ﺇﺫﺍ ﺍﻗﺘﺘﻼ ﺍﻗﺘﺘﺎ ﹰﻻ‬
‫ﺲ ﺇﺫﺍ ﺍﺷﺘﺪّ ‪ .‬ﻭﻳﻘﺎﻝ ﻗﺪ ﺍﺣَﺘ َﻤ َ‬
‫ﲪ َ‬
‫ﺲ ﺍﻟﺸﺮﱡ ﻭﺃ َ‬
‫ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ ﻭﻳﻘﺎﻝ َﺣ ِﻤ َ‬
‫َﺷﺪِﻳﺪﹰﺍ ‪ .‬ﻭﻳﻘﺎﻝ ﻭﹶﻗ َﻊ ﺍﻟﻄﺎﺋﺮ ﻳﻘﹶﻊ ﻭُﻗﻮﻋ ﹰﺎ ‪ .‬ﻭﻛ ﱡﻞ ﻭﺍﻗ ﹴﻊ ﻓﻤﺼﺪﺭﻩ ﺍﻟﻮﻗﻮﻉ ﻭﻣﻜﺎﻧﻪ ﻣﻮﻗﻌَﺔﹲ ﻭﺍﳉﻤﻊ ﻣﻮﺍﻗﻊ ‪ .‬ﻭﻗﺎﻝ‬
‫ﺍﻟﺮﱠﺍﺟﺰ ‪ ) :‬ﻛﺄﻥﱠ ﻣﺘﻨﻴﻪ ﻣﻦ ﺍﻟﻨَﻔﻲﱢ ** ﻣﻮﺍﻗ ُﻊ ﺍﻟﻄﲑ ﻋﻠﻰ ﺍﻟﺼﱡﻔﻲﱢ (‬

‫ﻳﻘﺎﻝ ﺻَﻔﹰﺎ ﻭ ﺻُﻔﻲﱢ ‪ .‬ﻭﺍﻟﻨّ ِﻔﻲﱡ ‪ :‬ﻣﺎ ﻧﻔﻰ ﺍﻟﺮﱢﺷﺎﺀ ﻣﻦ ﺍﳌﺎﺀ ﻭﻣﺎ ﺗَﻨﻔﻴﻪ ﻣﺸﺎﻓ ُﺮ ﺍﻹﺑﻞ ﻣﻦ ﺍﳌﺎﺀ ﺍﹶﳌﺪِﻳﺮ ‪.‬‬
‫ﻓﺸﺒﱠﻪ ﻣﻜﺎﻧَﻪ ﻋﻠﻰ ﻇﻬﺮ ﺍﻟﺴﺎﻗﻲ ﻭﺍﳌﺴﺘَﻘﻲ ﹺﺑﺬﹶﺭﻕ ﺍﻟﻄﱠﲑ ﻋﻠﹶﻰ ﺍﻟﺼﱠﻔﺎ ‪.‬‬
‫ﻭﻳﻘﺎﻝ ﻭﻗﻊ ﺍﻟﺸﻲ ُﺀ ﻣﻦ ﻳﺪﻱ ﻭُﻗﻮﻋﺎ ﻭﺳﻘﻂ ﻣﻦ ﻳﺪﻱ ﺳُﻘﻮﻃﺎ ‪ .‬ﻭﻳﻘﺎﻝ ﻭﻗﹶﻊ ﺍﻟﺮﺑﻴﻊ ﺑﺎﻷﺭﺽ ﻭﻳﻘﺎﻝ ﺳَﻘﻂ ‪ .‬ﻭﻗﺎﻝ‬
‫ﺏ ﺧَﻄ ُﻮ ُﻩ ** ﻭﺭﺃﻯ ﺑﻌَﻘ َﻮِﺗ ِﻪ ﺃﺯﻝﱠ َﻧﺴُﻮﻻ ( ﻟﺆﻡ ﺍﻟﻔﺮﻭﺝ ﻗﺎﻝ ‪ :‬ﻭﻛﺎﻥ ﻋِﻨﺪَﻧﺎ ﻓﺮﱡﻭ ٌ‬
‫ﺝ‬ ‫ﺍﻟﺮّﺍﻋﻲ ‪ ) :‬ﻭﻗ َﻊ ﺍﻟﺮﺑﻴﻊ ﻭﻗﹶﺪ ﺗﻔﺎﺭ َ‬
‫ﲑ ﺗُﻌﺎﺑﺚ ﺍﳊﻤﺎ َﻡ ﻭﻓﺮﺍﺧﻪ ﻭﻛﺎﻥ ﺍﻟﻔﺮﱡﻭﺝ ﻳﻬﺮُﺏ ﻣﻨﻬﺎ ﺇﱃ ﺍﳊﻤﺎﻡ ﻓﺠﺎﺀُﻭﻧﺎ ﺑ ُﺪﺭﱠﺍﺝ ﻓﺘﺮﻙ ﺍﳊﻤﺎ ًﻡ ﻭﺻﺎﺭ‬ ‫ﻭﰲ ﺍﻟﺪﺍﺭ ﺳﻨﺎﻧ ُ‬
‫ﻣﻊ ﺍﻟﺪﱡﺭﱠﺍﺝ ﰒ ﺍﺷﺘﺮﻳﻨﺎ ﻓﹶﺮﻭﺟﹰﺎ ﻛﹶﺴﻜﹶﺮﻳّﹰﺎ ﻟﻠﺬﹼﺑﺢ ﻓﺠﻌﻠﻨﺎﻩ ﰲ ﻗﻔﺺ ﻓﺘﺮﻙ ﺍﻟﺪﱡﺭﱠﺍﺝ ﻭﻟﺰﻡ ﻗﹸﺮﺏ ﺍﻟﻘﻔﹶﺺ ﻓﺠﺌﻨﺎ ﹺﺑ َﺪﺟَﺎ َﺟ ٍﺔ‬
‫ﺕ ﻗﻮ ﹶﻝ ﺍﻟﻔِﺰﺭ ﻋﺒﺪ ﺑﲏ ﹶﻓﺰَﺍﺭﺓ ﻭﻛﺎﻧﺖ ﺑﺄﹸﺫﹺﻧ ِﻪ ﺧُﺮﺑﺔ ‪:‬‬
‫ﻓﺘﺮﻙ ﺍﻟﺪﱢﻳﻚ ﻭﺻﺎﺭ ﻣﻊ ﺍﻟﺪﱠﺟﺎﺟﺔ ﹶﻓ ﹶﺬﻛﹶﺮ ُ‬

‫ﺇﻥﱠ‬

‫ﺍﻟﻮﺋﺎﻡ‬
‫ﻳَﺘﱪﱠﻉ ﰲ ﲨﻴﻊ ﺍﻟﻄﱠﻤﺶ ﻻ ﻳﻘﺮﺏ ﺍﻟﻌﻨ ُﺰ ﺍﻟﻀﱠﺄﻥ ﻣﺎ ﻭﺟﺪﺕ ﺍﳌﻌﺰ ﻭﺗﻨﻔﺮ ﻣﻦ ﺍﳌِﺨﻠﹶﺐ ﻭﻻ ﺗﺘﺄﹶﻧّﺲ ﺑﺎﳊﻒّ ‪ .‬ﻓﺠﻌﻠﹶﻬﺎ ﻛﻤﺎ‬
‫ﺗﺮﻯ ﺗﻨﻔﺮ ﻭﻻ ﺗَﺄ ﻧﺲ ﻣﻨﺰﻟﻪ ‪.‬‬
‫ﺖ ﻟﻠﻤﻨﺘَ ﺠﹺﻊ ﺑﻦ ﻧﺒﻬﺎﻥ ﻭﻛﺎﻧﺖ ﺑﺄﹸﺫﹺﻧ ِﻪ ﺧﺮﺑﺔ ﺃﻛﺎﻥ ﲤﻴﻢٌ ﻣﺴﻠﻤﹰﺎ ﻗﺎﻝ ‪ :‬ﺇﻥ ﻛﺎﻥ ﻫﻮ‬
‫ﻭﻛﺬﻟﻚ ﺣﺪّﺛﻨﺎ ﺍﻷﺻﻤ ِﻌﻲﱡ ﻗﺎﻝ ‪ :‬ﻗﻠ ُ‬
‫ﺍﻟﺬﻱ ﲰﱠﻰ ﺍﺑﻨَﻪ ﺯَﻳ َﺪ ﻣﻨﺎ ﹶﺓ ﻓﻤﺎ ﻛﺎﻥ ﻣُﺴ ﻠِﻤﹰﺎ ﻭَﺇﻻﱠ ﻳﻜﻦ ﻫﻮ ﺍﻟﺬﻱ ﲰﱠﺎﻩ ﻓﻼ ﺃﺩﺭﻱ ‪ .‬ﻭﱂ ﻳﻘﻞ ‪ :‬ﻭﺇﻻﹼ ﻳﻜﻦ ﻫﻮ ﲰﱠﺎﻩ ﻓﻘﺪ‬
‫ﻛﺎﻥ ﻣﺴﻠﻤﹰﺎ ‪ ) ٤ .‬ﺍﻟﻮﺋﺎﻡ ( ﻭﺍﻟﻮﺋﺎﻡ ‪ :‬ﺍﳌﺸﺎﻛﻠﺔ ‪ .‬ﻭﻗﺎﻟﻮﺍ ‪ :‬ﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ‪ :‬ﻟﻮﻻ ﺍﻟﻮﺋﺎﻡ ﳍﻠﻚ ﺍﻷﻧﺎﻡ ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ‪:‬‬
‫ﺾ ﺍﻟﻨﺎﺱ ﺇﹺﺫﺍ ﺭﺃﻯ ﺻﺎﺣﺒﻪ ﻗﺪ ﺻﻨَﻊ ﺧﲑﹰﺍ ﻓﺘﺸﺒﱠﻪ ﹺﺑ ِﻪ ﳍﻠﻚ ﺍﻟﻨﺎﺱ ‪ .‬ﻭَﻗﺎﻝ ﺍﻵﺧﺮﻭﻥ ‪ :‬ﹺﺇﻧﱠﻤﺎ (‬
‫ﺗﺄﻭﻳ ﹸﻞ ﺫﻟﻚ ‪ :‬ﻟﻮﻻ ﺃﻥﱠ ﺑﻌ َ‬
‫ﺲ ﺑَﻌﺾ ﺍﻟﻨﺎﺱ ﺑﺒَﻌﺾ ﻛﹶﺄﻧﱠﻪ ﻗﺎﻝ ‪ :‬ﺇﻧﱠﻤﺎ ﻳﺘﻌﺎﻳﺸﻮﻥ ﻋَﻠﻰ ﻣﻘﺎﺩِﻳﺮ ﺍﻷُﻧﺲ ﺍﻟﺬﻱ ﺑﻴﻨﻬﻢ ﻭﻟﻮ ﻋﻤﱠﺘﻬﻢ ﺍﻟﻮَﺣﺸﺔ‬ ‫ﺫﻫﺐ ﺇﱃ ﺃﹸﻧ ﹺ‬
‫ﻼ َﻡ ﺃﹸﻭَﺍﺋﻢ ﺍﻟﺒﺨﻼ َﺀ ﻓﻴﻬﺎ ** ﻓﺄﻗﻌﺪ ﻻ ﺃﺯُﻭ ُﺭ ﻭ ﹶﻻ ﺃﹸﺯﺍ ُﺭ (‬
‫ﻋﻤّﺘﻬﻢ ﺍ ﹶﳍﻠﹶﻜﺔ ‪ .‬ﻭﻗﺎﻝ ﻗﹶﻮﻡ ﺑﻦ ﻣَﺎﻟﻚ ﰲ ﺍﻟﻮﺋﺎﻡ ‪َ ) :‬ﻋ ﹶ‬

‫ﺝ ﻭﺣﺎﻧﺖ ﻭﻗﻔﺔ ﺍﻟﺴﱠﺎﺭﹺﻱ ( ) ﳌﱠﺎ ﻣَﺮﺭﺕُ‬‫ﺡ ﺍﻟﺪﱠﺟَﺎ ُ‬

‫ﺡ ﺍﻟﺸﱠﻤُﻮ ﹶﻝ ﻭﻗﺪ ** ﺻﺎ َ‬
‫ﻭﻗﺎﻝ ﺍﻷﺧﻄﻞ ‪ ) :‬ﻧﺎﺯﻋﺘﻪ ﰲ ﺍﻟﺪﺟَﻰ ﺍﻟﺮﱠﺍ َ‬
‫ﺲ ( ﺷﻌﺮ ﰲ ﺍﻟﺪﻳﻜﺔ ﻭﺍﻟﺪﺟﺎﺝ ﻗﺎﻟﻮﺍ ‪ :‬ﻭﻗﺪ ﻭﺟﺪﻧَﺎ ﺍﻟﺪﱢﻳَﻜ ﹶﺔ‬ ‫ﺝ ﻭﻗﺮ ﻉٌ ﺑﺎﻟﻨﻮﺍﻗﻴ ﹺ‬ ‫ﺕ ﺍﻟﺪﱠﺟﺎ ﹺ‬
‫ﻋﻠﻰ ﺍﻟﺪﱠﻳﺮَﻳﻦﹺ ﺃﺭﱠﻗﹶﲏ ** ﺻَﻮ ُ‬
‫ﺲ‬
‫ﺕ ﻣﻦ ﺇﻳﻐﺎﳍﻦﱠ ﺑﻨﺎ ** ﺃﻭﺍ ِﺧ ﹺﺮ ﺍﹶﳌﻴ ﹺ‬
‫ﺕ ﰲ ﻣﻮﺍﺿ َﻊ ﻛﺜﲑﺓ ﻗﺎﻝ ﺫﻭ ﺍﻟﺮﱡﻣﺔ ‪ ) :‬ﻛﺄﻥﱠ ﺃﺻﻮﺍ َ‬‫ﻭﺍﻟﺪﱠﺟَﺎﺝَ ﻭﺃﻓﻌﺎﻟﹶﻬﺎ ﻣﺬﻛﻮﺭﺍ ٍ‬
‫ﺕ ﺍﻟﻔﺮَﺍﺭﻳ ﺞﹺ ( ﻭﻗﺎﻝ ﺍﳍﺬﱄ ‪ ) :‬ﻭﻣﻦ ﺃﻳﻨﻬﺎ ﺑﻌﺪ ﺇﹺﺑﺪﺍﻬﻧﺎ ** ﻭﻣﻦ ﺷﺤﻢ ﺃﹶﺛﺒﺎﺟﻬﺎ ﺍﳍﺎﺑﻂ (‬
‫ﺃﺻﻮﺍ ُ‬

‫ﺝ ﻋﻠﻰ ﺍﳊﺎﺋﻂ (‬
‫ﲑ ﰲ ﺍﻟﻮﺍﺳﻂ ( ) ﻓﻬﻮ ﻋﻠﻰ ﻛﻞﱢ ﻣﺴﺘﻮﻓﺰ ** ﺳﻘﻮﻁ ﺍﻟﺪﱠﺟَﺎ ﹺ‬
‫ﺡ ﺍﳌﺴﺎ ِﻣ ﹺ‬
‫ﺢ ﺟﻨﺎ ِﺩﺑُﻪُ ُﺭﻛﱠﺪﹰﺍ ** ﺻِﻴﺎ َ‬
‫) ﺗﺼﻴ ُ‬
‫ﺱ ﻗﺪ ﻋﻼ ﺭﻣﺴَﻪ **‬ ‫ﻭﻗﺎﻝ ﻣَﺮﻭﺍﻥ ﺑﻦ ﳏﻤﺪ ‪ ) :‬ﺿﻴﱠﻊ ﻣﺎ ﻭُﺭّﺛﹶﻪ ﺭﺍﺷﺪٌ ** ﻣِﻦ ﻛﻴﹶﻠ ِﺔ ﺍﻷﻛﺪﺍﺱ ﰲ ﺻﻔﱢ ِﻪ ( ) ﻓﺮﺏﱠ ﻛﺪ ﹺ‬
‫ﻛﺎﻟﺪﱢﻳﻚ ﺇﺫ ﻳﻌﻠﻮ َﻋﻠﹶﻰ َﺭﻓﱢﻪ ( ﺑﻴﻀﺔ ﺍﻟﺪﻳﻚ ﻭﺑﻴﻀﺔ ﺍﻟﻌﻘﺮ ﻭﻳﻘﺎﻝ ﰲ ﺍﳌﺜﻞ ﻟﻠﺬﻱ ﻳﻌﻄﻰ ﻋﻄﻴّ ﹰﺔ ﻻ ﻳﻌﻮ ُﺩ ﰲ ﻣﺜﻠﻬﺎ ‪:‬‬
‫ﻛﺎﻧَﺖ ﺑَﻴﻀَﺔ ﺍﻟﺪﱢﻳﻚ ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻣﻌﺮﻭﻑ ﻟﻪ ﻗﻴﻞ ‪ :‬ﺑَﻴﻀﺔ ﺍﻟﻌُﻘﺮ ‪.‬‬
‫ﺾ ﻭﺑُﻴﺾ ﺑﺈﺳﻜﺎﻥ ﻣﻮﺿﻊ ﺍﻟﻌﲔ ﻣﻦ ﺍﻟﻔﻌﻞ ﻣﻦ ﻟﻐﺔ ﺳﻔﻠﻰ ﻣﻀﺮ ﻭﺿﻢﱢ ﻣﻮﺿﻊ‬ ‫ﺝ ﺑﻴ ﹴ‬
‫ﻭﻳﻘﺎﻝ ﺩﺟَﺎﺟﺔ ﺑَﻴﻮﺽ ﰲ ﺩَﺟﺎ ﹴ‬
‫ﺍﻟﻌﲔ ﻣﻦ ﻧﻈﲑﻩ ﻣﻦ ﺍﻟﻔﻌﻞ ﻣﻊ ﺍﻟﻔﺎﺀ ﻣﻦ ﻟﻐﺔ ﺃﻫﻞ ﺍﳊﺠﺎﺯ ‪.‬‬

‫ﺞ ﻓﻮﺭﹺﻡ ﻭﱂ ﻳُﺨﺮﹺﺝ ﺑَﻴﻀَﺘﻪ ﻭﺫﻟﻚ ﺍﻟﻮﹺﻋﺎﺀ ﻭﺍﻟﻐِﻼﻑ ﺍﻟﺬﻱ‬

‫ﻭﻳﻘﺎﻝ ﻋﻤﺪ ﺍﳉﺮﺡ ﻳَﻌﻤَﺪ َﻋﻤَﺪﹰﺍ ﺇﺫﺍ ﻋُﺼﺮ ﻗﺒﻞ ﺃﻥ ﻳﻨﻀ َ‬
‫ﺝ ﺫﻟﻚ ﺑﺎﻟﻌﺼﺮ ﻣﻦ ﻣﻮﺿﻊ ﺍﻟﻌَﲔ ﻓﻘﺪ ﺃﻓﺎﻕ ﺻﺎﺣﺒُﻪ ‪.‬‬
‫ﳚﻤﻊ ﺍِﳌﺪﱠﺓ ﻳﺴﻤّﻰ ﺑﻴﻀﺔ ‪ .‬ﻭ ﺇﺫﺍ ﺧﺮ َ‬
‫ﻭﻳﻘﺎﻝ ﺣﻀَﻦ ﺍﻟﻄﺎﺋﺮ ﻓﻬﻮ ﳛﻀﻦ ِﺣﻀَﺎﻧﹰﺎ ‪٤ ( .‬‬

‫ﺍﻟﺴﻔﺎﺩ ﻭﺍﻟﻀﺮﺍﺏ ﻭﳓﻮﳘﺎ‬

‫ﻭﻳﻘﺎﻝ ﻫﻮ ﺍﻟﺘﱠﺴﺎﻓﺪ ﻣﻦ ﺍﻟﻄﲑ ﻭﺍﻟﺘﻌﺎﻇﻞ ﻣﻦ ﺍﻟﺴﱢﺒﺎﻉ ‪ :‬ﻭﻳﻘﺎﻝ ﻗﹶﻤَﻂ ﺍﳊﻤﺎﻡ ﺍﳊﻤﺎﻣﺔ ﻭﺳ ِﻔﺪَﻫﺎ ‪ .‬ﻭﻳﻘﺎﻝ ﹶﻗﻌَﺎ ﺍﻟﻔﺤ ﹸﻞ‬
‫ﻳﻘﻌﻮ ﻗﹶﻌﻮﺍ ﻭﻫﻮ ﺇﺭﺳﺎﻟﻪ ﺑﻨﻔﺴﻪ ﻋﻠﻴﻬﺎ ﰲ ﺿﺮﺍﺑﻪ ‪ .‬ﻭﺍﻟﻔﺤﻞ ﻣﻦ ﺍﳊﻒﱢ ﻳَﻀﺮﹺﺏ ﻭﻫﻮ ﺍﻟﻘﹶﻌﻮ ﻭﺍﻟﻀﱢﺮﺍﺏ ‪ .‬ﻭﻣﻦ ﺍﻟﻈﱢﻠﻒ‬
‫ﻭﺍﳊﺎﻓﺮ ﻳﻨﺰﻭ ﻧﺰﻭﺍ ﻭﻛﺬﻟﻚ ﺍﻟﺴﻨﺎﻧﲑ ‪ .‬ﻭﺍﻟﻈﻠﻴﻢ ﻳﻘﻌﻮ ﻭﻛﻞﹼ ﺍﻟﻄﲑ ﻳﻘﻌﻮ ﻗﻌﻮﺍ ‪ .‬ﻭﺃﻣﺎ ﺍﳊ ﻒّ ﻭﺍﻟﻈﱢﻠﻒ ﻓﺈﻧّﻪ ﻳﻘﻌُﻮ ﺑﻌﺪ‬
‫ﺍﻟﺘﺴﻨﻢ ‪ .‬ﻭﻫﻮ ﺿﺮﺍﺏٌ ﻛﻠﱡﻪ ﻣﺎ ﺧﻼ ﺍﻟﺘﺴﻨﱡﻢ ‪ .‬ﻭﺃﻣﺎ ﺍﻟﻈﱢﻠﻒ ﺧﺎ ﺻﱠﺔ ﻓﻬﻮ ﻗﹶﺎﻓﻂ ﻳﻘﺎﻝ ﻗﻔﻂ ﻳﻘﻔﹸﻂ ﻗﻔﻄﺎ ‪ .‬ﺃﻭ ﺍﻟﻘﻔﻂ‬
‫ﻧﺰﻭﺓ ﻭﺍﺣﺪﺓ ‪ .‬ﻭﻟﻴﺲ ﰲ ﺍﳊﺎﻓﺮ ﺇﻻﹼ ﺍﻟﻨﱠﺰﻭ ‪.‬‬
‫ﺖ ﺍﻟﺪّﺟﺎﺟﺔ ﻭﺃﻛﺜ ُﺮ ﺫﻟﻚ ﻷﻥﱠ ﺍﻟﺬﱠﻛﺮ ﻳﻌَﺒﺚ ﺑﺎﻷﻧﺜﻰ‬
‫ﺾ ﺍﻟﻄﺎﻭﺱ ﲢ َ‬
‫ﺣﻀﻦ ﺍﻟﺪﺟﺎﺝ ﺑﻴﺾ ﺍﻟﻄﺎﻭﺱ ﻗﺎﻝ ‪ :‬ﻭﻳُﻮﺿﻊ ﺑﻴ ُ‬
 ‫ﺇﺫﺍ َﺣﻀَﻨﺖ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﳍﺬﻩ ﺍﻟﻌﻠﱠﺔ ﻛﺜ ﲑٌ ﻣﻦ ﺇﻧﺎﺙ‬

‫ﻃﲑ ﺍﻟﻮﺣﺶ ﻳﻬﺮﱢﺑﻦ ﺑﻴﻀ ُﻬﻦﱠ ﻣﻦ ﺫﻛﻮﺭﻬﺗﺎ ﰒﱠ ﻻ ﺗﻀﻌﻪ ﲝﻴﺚ ﻳﺸﻌﺮ ﺑﻪ ﺫﻛﻮﺭﻬﺗﹸﻦ ‪.‬‬
‫ﲔ ﺃﻛﺜ َﺮ ﻣﻦ ﺫﻟﻚ ‪َ .‬ﻋﻠﹶﻰ ﺃﻧﱠﻬﻢ‬
‫ﺖ ﺍﻟﺪﺟﺎﺟﺔِ ﺑﻴﻀﺘﺎﻥ ﻣﻦ ﺑﻴﺾ ﺍﻟﻄﺎﻭﺱ ﻻ ﺗﻘﻮﻯ ﻋﻠﻰ ﺗﺴﺨ ﹺ‬ ‫ﻗﺎﻝ ‪ :‬ﻭﻳُﻮ ﺿَﻊ ﲢ َ‬
‫ﻳﺘﻌﻬّﺪﻭﻥ ﺍﻟﺪﱠﺟﺎﺟﺔ ﲜﻤﻴﻊ ﺣﻮﺍﺋِﺠﻬﺎ ﺧﻮﻓﹰﺎ ﻣﻦ ﺃﻥ ﺗﻘﻮﻡ ﻋﻨﻪ ﻓﻴﻔﺴﺪﻩ ﺍﳍﻮﺍﺀ ‪٤ .‬‬

‫ﺧﺼﻰ ﺫﻛﻮﺭ ﺍﻟﻄﲑ‬

‫ﻗﺎﻝ ‪ :‬ﻭﺧُﺼﻰ ﺫﻛﻮ ﹺﺭ ﺃﺟﻨﺎﺱ ﺍﻟﻄﱠﲑ ﺗﻜﻮ ﹸﻥ ﰲ ﺃﻭﺍﻥ ﺃﻭّﻝ ﺍﻟﺴﻔﺎﺩ ﺃﻋﻈﻢ ‪ .‬ﻭ ﹸﻛﻠﱠﻤﺎ ﻛﺎ ﹶﻥ ﺍﻟﻄ ُ‬
‫ﲑ ﺃﻋﻈﻢ ﺳِﻔﺎﺩﹰﺍ ﻛﺎﻧﺖ‬
‫ﳊﺠَﻞ ‪.‬‬‫ﺧﺼﻴﺘﻪ ﺃﻋﻈ َﻢ ﻣﺜ ﹸﻞ ﺍﻟﺪﱢﻳﻚ ﻭﺍﻟ ﹶﻘﺒَﺞ ﻭﺍ ﹶ‬
‫ﻭﺧُﺼﻴﺔ ﺍﻟﻌﺼﻔﻮﺭ ﺃﻋﻈﻢ ﻣﻦ ﺧُﺼﻴ ِﺔ ﻣﺎ ﻳﺴﺎﻭﻳﻪ ﰲ ﺍﳉﺜﱠﺔ ﻣﺮﱠﺗﲔ ‪.‬‬
‫ﺑﻴﺾ ﺍﻟﺪﺟﺎﺝ ﻗﺎﻝ ‪ :‬ﻭﻛ ﱡﻞ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﺪﱠﺟﺎﺝ ﺃﺻﻐ َﺮ ﺟﺜﱠﺔ ﻳﻜﻮﻥ ﺃﻛﱪ ﻟﺒﻴﻀﻪ ‪ .‬ﻭﺑﻌﺾ ﺍﻟﺪﱠﺟّﺎﺝ ﻳﻜﻮﻥ ﻳﺒﻴﺾ ﺑﻴﻀﹰﺎ‬
‫ﻛﺜﲑﹰﺍ ﻭﺭﲟﺎ ﺑﺎﺽ ﺑَﻴﻀﺘﲔ ﰲ ﻳﻮ ﹴﻡ ﻭﺍﺣﺪ ﻭﺇﺫﺍ ﻋﺮﺽ ﻟﻪ ﺫﻟﻚ ﻛﺎﻥ ﻣﻦ ﺃﺳﺒﺎﺏ ﻣﻮﺗﻪ ‪.‬‬

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‫ﺷﻌﺮ ﰲ ﺻﻔﺔ ﺍﻟﺪﻳﻚ‬

‫ﺕ ﺳﺎ ِﻛ ﹺﻦ ﺍﻟﺪﱠﺍ ﹺﺭ ( ) ﻛﹶﺄﻥﱠ‬
‫ﺕ ﺫِﻱ َﺭﻋَﺜﺎ ٍ‬
‫ﺠﺒُﲏ ** ﻣِﻦ ﺻﻮ ِ‬ ‫ﻭﻗﺎﻝ ﺁﺧﺮ ﰲ ﺻﻔﺔ ﺍﻟﺪﻳﻚ ‪ ) :‬ﻣﺎﺫﺍ ﻳﺆﺭﱢﻗﲏ ﻭﺍﻟﻨﻮﻡُ ﻳُﻌ ﹺ‬
‫ﺢ ﹶﻛﻤﱢﺶ ﻏﹸﺒﱠ َﺮ ﺍﻟﻠﱠﻴ ﹺﻞ ﻣُﺼﻌِﺪﹰﺍ‬
‫ﺣُﻤﱠﺎﺿ ﹰﺔ ﰲ ﺭﺃﺳ ِﻪ ﻧﺒﺘَﺖ ** ﻣﻦ ﺁﺧﺮ ﺍﻟﻠﻴﻞ ﻗﺪ ﳘﱠﺖ ﺑﺈﹺﲦﺎ ﹺﺭ ( ﻭﻗﺎﻝ ﺍﻟﻄﱢﺮﻣﱠﺎﺡ ‪ ) :‬ﻓﻴﺎ ﺻﺒ ُ‬
‫ﺡ‬
‫ﺏ ﺻَﻮَﺗﻪُ ** ﺣَﻤﺎ ﺵُ ﺍﻟﺸﱠﻮَﻯ ﻳَﺼﺪَﺣ َﻦ ﻣﻦ ﹸﻛﻞﱢ ﻣَﺼ َﺪ ﹺ‬
‫ﺡ ﱂ ﻳُﺨﺬﹶﻝ ﻭَﺟﺎ َﻭ َ‬
‫ﺢ ( ) ﺇﺫﺍ ﺻﺎ َ‬
‫** ﹺﺑَﺒﻢّ ﻭَﻧﺒﱢﻪ ﺫﺍ ﺍﻟﻌﻔﺎ ِﺀ ﺍﳌﻮﺷﱠ ﹺ‬
‫(‬

‫ﺲ ﻟﻪ ‪٤ .‬‬
‫ﺣﻀﻦ ﺍﳊﻤﺎﻡ ﺑﻴﺾ ﺍﻟﺪﺟﺎﺝ ﻗﺎﻝ ‪ :‬ﻭﺍﻟﻔﺮﱡﻭﺝ ﺇﺫﺍ ﺧﺮﺝ ﻣﻦ ﺑﻴﻀﻪ ﻋﻦ ﺣﻀﻦ ﺍﳊﻤﺎﻡ ﻛﺎﻥ ﺃﻛﻴ َ‬

‫ﺑﻴﺾ ﺍﻟﻄﺎﻭﺱ‬

‫ﺾ ﺍﻟﻄﱠﺎﻭﺱ ﺇﺫﺍ ﱂ ﲢﻀﻨﻪ ﺍﻷﻧﺜﻰ ﺍﻟﱵ ﺑﺎﺿﺘﻪ ﺧﺮﺝ ﺍﻟﻔﺮﺥ ﺃﹶﻗﻤﹶﺄ ﻭﺃﺻﻐَﺮ ‪.‬‬
‫ﻭﺑﻴ ُ‬
‫ﺑﻴﺾ ﺍﻟﺪﺟﺎﺝ ﻗﺎﻝ ‪ :‬ﻭﺇﺫﺍ ﺃﹸﻫ ﹺﺮﻣَﺖ ﺍﻟﺪﱠﺟَﺎﺟﺔ ﻓﻠﻴﺲ ﻷﻭﺍﺧﺮ ﻣﺎ ﺗَﺒﻴﺾ ﺻُﻔﺮﺓ ‪ .‬ﻭﻗﺪ ﻋﺎﻳَﻨﻮﺍ ﻟﻠﺒَﻴﻀَﺔ ﺍﻟﻮﺍﺣﺪﺓ ُﻣ ﺤﱠﺘﲔ‬
‫ﺧﺒّﺮﱐ ﺑﺬﻟﻚ ﲨﺎﻋﺔ ﳑﱠﻦ َﻳَﺘ َﻌﺮﱠﻑ ﺍﻷُﻣﻮﺭ ‪ .‬ﻭﺇﺫﺍ ﱂ ﻳﻜﻦ ﻟﻠﺒﻴﻀﺔ ُﻣ ﺢﱞ ﱂ ﻳُﺨﻠﻖ ﻣﻦ ﺍﻟﺒﻴﻀﺔ ﻓﺮﱡﻭﺝ ﻭﻻ ﻓﺮﺥ َﻷﻧّﻪ ﻟﻴﺲ ﻟﻪ‬
‫ﻃﻌﺎﻡ ﻳﻐﺬﻭﻩ ﻭﻳُﺮﺑﹺﻴﻪ ‪ .‬ﻭﺍﻟﺒﻴﺾ ﺇﺫﺍ ﻛﺎﻥ ﻓﻴﻪ ﳏّﺘﺎﻥ ﻭﻛﺎﻥ ﺍﻟﺒﻴﺎﺽ ﻭﺍﻓﺮﹰﺍ ﻭﻻ ﻳﻜﻮﻥ ﺫﻟﻚ ﻟﻠﻤﺴِﻨﱠﺎﺕ ﻓﺈﹺﺫﺍ ﻛﺎﻥ ﺫﻟﻚ‬
‫ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺍﻟﺒَﻴﺎﺽ ﹶﻓﺮﱡﻭﺟﲔ ﻭﺗﺮﺑﱠﻰ ﺍﻟﻔﹶﺮﱡﻭﺟﺎﻥ ﻭﰎﱠ ﺍﳋﻠﻖ َﻷﻥﱠ ﺍﻟﻔﺮﺥ ﹺﺇﻧﱠﻤﺎ ﳜﻠﻖ ﻣﻦ ﺍﻟﺒَﻴﺎﺽ ﻭﺍﻟﺼﻔﺮﺓ ﻏﺬﺍﺀ‬
‫ﺍﻟﻔﺮﻭﺝ ‪.‬‬
 ‫‪٤‬‬

‫ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ‬

‫ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ﻗﻔﹶﻂ ﺍﻟﻄﺎﺋﺮ ﻳﻘﻔﹸﻂ ﻗﻔﻄﺎ ﻭﺳﻔِﺪ ﻳﺴﻔﹶﺪ ﺳﻔﺎ ًﺩ ﻭﳘﺎ ﻭﺍﺣﺪ ‪ .‬ﻭﻳﻜﻮﻥ ﺍﻟﺴﱢﻔﺎﺩ ﻟﻠﻜﻠﺐ ﻭﺍﻟﺸﺎﺓ ‪ .‬ﻭﻳﻘﺎﻝ‬
‫ﻗﹶﻤﻂ ﺍﳊﻤﺎﻡ ﻳﻘﻤُﻂ ﻗﻤﻄﺎ ‪.‬‬
‫ﻭﻳﻘﺎﻝ ﺫﹶﺭﻕ ﺍﻟﻄﺎﺋﺮ ﻳﺬ ُﺭ ﻕ ﺫﺭﻗﺎ ﻭﺧﺰَﻕ ﳜﺰﹺﻕ ﺧَﺰﻗﺎ ﻭﻳﻘﺎﻝ ﺫﻟﻚ ﻟﻺﻧﺴﺎﻥ ‪ .‬ﻓﺈﺫﺍ ﺍﺷﺘﻖّ ﻟﻪ ﻣﻦ ﺍﳊﺬﻗﺔ ﻧﻔﺴﻪ ﻭﻣﻦ‬
‫ﺍﲰﻪ ﺍﻟﺬﻱ ﻫﻮ ﺍﲰﻪ ﻗﻴﻞ ﺧﺮﺉ ﻭﻫﻮ ﺍﳋﹸﺮ ُﺀ ﻭﺍﳋِﺮﺍﺀ ‪ .‬ﻭﻳﻘﺎﻝ ﻟﻠﺤﺎﻓﺮ ﺭﺍﺙ ﻳﺮُﻭﺙ ﻭﻟﻠﻤﻌﺰ ﻭﺍﻟﺸﺎﺀ ‪ :‬ﺑﻌﺮ ﻳﺒﻌُﺮ ‪.‬‬
‫ﻭﻳﻘﺎﻝ ﻟﻠﻨﱠﻌﺎﻡ ‪ :‬ﺻﺎﻡ َﻳﺼُﻮﻡ ﻭﻟﻠﻄﲑ ﳒﺎ ﻳﻨﺠﻮ ﻭﺍﺳﻢ ﳒﻮ ﺍﻟﻨﱠﻌﺎﻡ ﺍﻟﺼﱠﻮﻡ ﻭﺍﺳﻢ ﳒﻮ ﺍﻟﻄﱠﲑ ﺍﻟ ُﻌﺮﱠﺓ ‪ .‬ﻭﻗﺎﻝ ﺍﻟﻄﱢ ﹺﺮﻣّﺎﺡ ‪) :‬‬
‫ﲑ ﹶﻛﺼَﻮ ﹺﻡ ﺍﻟﻨﱠﻌﺎ ﹺﻡ ( ﻭﻳﻘﺎﻝ ﻟﻠﺼﱯ َﻋﻘﹶﻰ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻟﻌِﻘﻰ ‪.‬‬
‫ﰲ َﺷﻨَﺎﻇِﻲ ﺃﹸﹶﻗ ﹴﻦ ﺑَﻴَﻨﻬَﺎ ** ُﻋﺮﱠﺓ ﺍﻟﻄﱠ ﹺ‬
‫ﻭﻳﻘﺎﻝ ﳊﻤﺖ ﺍﻟﻄﲑ ‪ .‬ﻭﻳﻘﺎﻝ ﺃﳊﻢ ﻃﺎِﺋﺮَﻙ ﺇﳊﺎﻣﹰﺎ ﺃﻱ ﺃﻃﻌﻤﻪ ﳊﻤﺎ ﻭﺍﺗّﺨﺬ ﻟﻪ ‪ .‬ﻭﻳﻘﺎﻝ ﻫﻲ ﻟﹸﺤﻤﺔ ﺍﻟﻨﱠﺴﺐ ‪ .‬ﻭﻳﻘﺎﻝ‬
‫ﺃﳊﻤﺖ ﺍ ﻟﺜﱠﻮﺏ ﺇﳊﺎﻣﺎ ﻭﺃﳊﻤﺖ ﺍﻟﻄﺎﺋِﺮ ﺇﳊﺎﻣﹰﺎ ﻭﻫﻲ ﳊﻤﺔ ﺍﻟﺜﱠﻮﺏ ﻭﳊﻤﺔ ﺑﺎﻟﻔﺘﺢ‬

‫ﲔ ﺍﻟﺪﱢﻳﻚ ﻭﺇﺫﺍ ﻭﺻﻔﻮﺍ ﻋَﲔ‬

‫ﺻﻔﺎﺀ ﻋﲔ ﺍﻟﺪﻳﻚ ﻭﻣﻦ ﺧﺼﺎﻝ ﺍﻟﺪﱢﻳﻚ ﺍﶈﻤﻮﺩ ِﺓ ﻗﻮﳍﻢ ﰲ ﺍﻟﺸﺮﺍﺏ ‪ :‬ﺃﺻﻔﹶﻰ ﻣِﻦ َﻋ ﹺ‬
‫ﲔ ﺍﻟﺪﱢﻳﻚ ‪ .‬ﻭﺇﺫﺍ ﻗﺎﻟﻮﺍ ‪ :‬ﺃﺻﻔﻰ ﻣﻦ ﻋﲔ ﺍﻟﻐﺮﺍﺏ ﻓﺈﻧّﻤﺎ‬
‫ﲔ ﺍﳉﺮﺍ ِﺩ ﻗﺎﻟﻮﺍ ‪ :‬ﻛﺄﻧﱠﻬﺎ ﻋ ُ‬
‫ﺍﳊﻤﺎﻡ ﺍﻟﻔﹶﻘﻴﻊ ﺑﺎﳊﻤﺮﺓ ﺃﻭ ﻋ َ‬
‫ﻳﺮﻳﺪﻭﻥ ِﺣﺪﱠﺗﻪ ﻭﻧﻔﺎ ﹶﺫ ﺍﻟﺒﺼﺮ ‪( .‬‬
‫ﺏ‬
‫ﻚ ﺑﺎﻛﹶﺮﺕ َﺣﺪﱠﻫﺎ ** ﺑﻐﺮﻬﺗﺎ ﺇﺫ ﻏﺎ َ‬‫ﲔ ﺍﻟﺪﱢﻳ ِ‬‫ﺱ ﻛ َﻌ ﹺ‬
‫ﻣﺎ ﻗﻴﻞ ﰲ ﻋﲔ ﺍﻟﺪﻳﻚ ﻭﰲ ﻋﲔ ﺍﻟﺪﻳﻚ ﻳﻘﻮﻝ ﺍﻷﻋﺸﻰ ‪ ) :‬ﻭﻛﺄ ﹴ‬
‫ﺏ(‬ ‫ﺕ ﺣﺪﻫﺎ ** ﺑﻔﺘﻴﺎ ِﻥ ﺻِﺪﻕ ﻭﺍﻟﻨّﻮﺍﻗِﻴﺲَ ﺗُﻀﺮ ُ‬ ‫ﻋﻨﻬﺎ ﺑُﻐﺎﺗُﻬﺎ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﻭﻛﺄﺱ ﻛﻌﲔ ﺍﻟﺪﻳﻚ ﺑﺎﻛﺮ ُ‬

‫ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﹶﻗﺪﱠﻣَﺘ ُﻪ ﻋﻠﻰ ﻋُﻘﺎ ﹴﺭ ﻛﹶﻌﲔ ﺍﻟﺪﱢﻱ ** ﻙ ﺻﻔﱠﻰ ﺯُ ﹶﻻﻟﹶﻬﺎ ﺍﻟﺮﱠﺍﻭُﻭ ﻕُ ( ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) :‬ﺛﻼﹶﺛ ﹶﺔ ﺃﺣﻮﺍﻝ ﻭﺷَﻬﺮﹰﺍ‬
‫ﺏ ( ﻭﺍﻟﻌُﺘﺮُﻓﺎﻥ ﻣﻦ ﺃﲰﺎﺀ ﺍﻟﺪﱢﻳﻚ ﻭﲰﺎﻩ ﺑﺎﺠﻤﻟﺎﻭﺏ ﻛﻤﺎ ﲰّﺎﻩ ﺑﺎﻟﻌُﺘﺮُﻓﺎﻥ ‪.‬‬‫ﲔ ﺍﻟﻌُﺘﺮُﻓﹶﺎﻥ ﺍﺠﻤﻟﺎ ﹺﻭ ﹺ‬
‫ﺠﺮﱠﻣﺎ ** ﺗﻀﺊ ﻛﹶﻌ ﹺ‬
‫ُﻣ َ‬
‫ﺏ ﺑﺎﻟﺼﱠﺎﰲ ﻗﺎﻟﻮﺍ ﻛﺄﻧّﻪ ﺍﻟﺪﱠﻣﻊ ﻭﻛﺄﻧﱠﻪ ﻣﺎﺀ ﻗﹶﻄﺮ ﻭﻛﺄﻧّﻪ ﻣﺎﺀ ﻣَﻔﺼِﻞ ﻭﻛﹶﺄﻧّﻪ ﻟﻌﺎﺏ ﺍﳉﻨﺪﺏ ‪.‬‬
‫ﻭﺇﺫﺍ ﻭﺻﻔﻮﺍ ﺍﳌﹶﺎ َﺀ ﻭﺍﻟﺸﱠﺮﺍ َ‬
‫ﺇﻻﹼ ﹶﺃﻥﹼ ﻫﺬﺍ ﺍﻟﺸﺎﻋﺮ ﻗﺎﻝ ‪ ) :‬ﻣﻄﺒﻘﺔ ﻣﻶﻧﺔ ﺑﺎﺑﻠﻴﱠﺔ ** ﻛﺄﻥﹼ ﺣُﻤﻴﱠﺎﻫﺎ ُﻋﻴُﻮﻥ ﺍﳉﻨَﺎﺩِﺏ (‬

‫ﺼ ﹺﻞ ( ﺍﳌﻔﺎﺻﻞ ﻭﻣﺎﺀ ﺍﳌﻔﺎﺻﻞ‬ ‫ﺕ ﻛﺄﻧﱠﻬﺎ ** ﺇﺫﺍ ُﺳ ِﻜﺒَﺖ ﻣِﻦ ﺩَﻧﱢﻬﺎ ﻣﺎ ُﺀ ﻣَﻔ ِ‬

‫ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﻭﻣَﺎ ﻗﺮﻗﹶ ﻒٌ ﻣﻦ ﺃﹶﺫﺭﹺﻋﺎ ٍ‬
‫ﺏ ﲟﺎ ٍﺀ ﻣِﺜ ﹺﻞ ﻣﺎ ِﺀ‬
‫ﺚ ﻧﹺﺘﺎﺟُﻬﺎ ** ﺗﺸَﺎ ُ‬
‫ﳉﺒَﻞ ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺫﺅﻳﺐ ‪ ) :‬ﻣَﻄﺎﻓﻴ ﹶﻞ ﺃﺑﻜﺎ ﹴﺭ َﺣﺪِﻳ ٍ‬ ‫ﻭﺍﳌﻔﺎﺻﻞ ‪ :‬ﻣﺎﺀٌ ﺑﲔ ﺍﻟﺴﱠﻬﻞ ﻭﺍ ﹶ‬
‫ﳉﻤَﻞ ﻷﻥﹼ ﻟﻜﻞﱢ ﻣَﻔﺼِﻞ ُﺣﻘﹼﺎ ﻓﻴﺴﺘﻨﻘﻊ ﻓﻴﻪ َﻣ ﺎﺀٌ ﻻ ﲡﺪ ﻣَﺎ ًﺀ ﺃﺑﺪﹰﺍ‬
‫ﺻ ﹺﻞ ( ﻭﻗﺎﻝ ﺍﺑﻦ ﳒﻴﻢ ‪ :‬ﹺﺇﻧﱠﻤﺎ ﻋﻨَﻮﺍ ﻣﻔﺎﺻﻞ ﹶﻓﻘﹶﺎ ﹺﺭ ﺍ ﹶ‬
‫ﺍﹶﳌﻔﹶﺎ ِ‬
‫ﺃﺻﻔﻰ ﻭﻻ ﺃﺣﺴﻦ ﻣﻨﻪ ﻭﺇﹺﻥ ﺭ ﻕّ ‪.‬‬

‫ﺛﻘﻮﺏ ﺑﺼﺮ ﺍﻟﻜﻠﺐ ﻭﲰﻌﻪ ﻭﻗﺎﻝ َﻣﺮﱠﺓ ﻗﻄﺮﺏٌ ﻭﻫﻮ ﳏﻤﺪ ﺑﻦ ﺍﳌﺴﺘﻨﲑ ﺍﻟﻨﺤﻮﻱﱡ ‪ :‬ﻭﺍﷲ ﻟﹶﻔﻼﻥ ﺃﺑﺼ ُﺮ ﻣﻦ ﻛﻠﺐ ﻭﺃﲰ ُﻊ‬
‫ﲑ‬
‫ﻣﻦ ﻛﻠﺐ ﻭﺃﺷﻢﱡ ﻣِﻦ ﻛﻠﺐ ‪ .‬ﻓﻘﻴﻞ ﻟﻪ ‪ :‬ﺃﻧﺸﺪﻧﺎ ﰲ ﺫﻟﻚ ﻣﺎ ﻳُﺸﺒﹺﻪ ﻗﻮﻟﹶﻚ ‪ .‬ﻓﺄﹶﻧﺸﺪ ﻗﻮﻟﻪ ‪ ) :‬ﻳﺎ َﺭﺑﱠﺔ ﺍﻟﺒَﻴﺖِ ﻗﻮﻣﻲ ﻏ َ‬
‫ﲑ ﻭﺍﺣﺪ ٍﺓ ** ﺣﺘﱠﻰ ﳚﺮﱠ ﻋﻠﻰ ﺧَﻴﺸُﻮﻣِﻪ ﺍﻟﺬﱠﻧَﺒﺎ‬
‫ﺐ ﻓﻴﻬﺎ ﻏ َ‬
‫ﺻﺎﻏﺮﺓ ** ُﺣﻄﱢﻲ ﺇﻟﻴﻚ ﺭﹺﺣﺎﻝ ﺍﻟﻘﹶﻮﻡ ﻓﹶﺎﻟﻘﹸﺮُﺑﺎ ( ) ﻻ ﻳَﻨﺒَ ﺢُ ﺍﻟﻜﻠ ُ‬
‫(‬
 ‫ﻭﺃﻧﺸﺪ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﰲ ﺛﹸﻘﻮﺏ ﺑﺼﺮﻩ ﻭﺍﻟﺸﱢﻌﺮ ﳌﺮﱠﺓ ﺑﻦ ﻣِﺤﻜﹶﺎﻥ ﺍﻟﺴﻌﺪﻱّ ‪ .‬ﰒﱠ ﺃﻧﺸ َﺪ ﰲ ﺛﹸﻘﻮﺏ ﺍﻟﺴّﻤﻊ ‪ ) :‬ﺧَﻔﻲّ‬
‫ﺐ ﻭﺍﻟﻜﻠﺐُ ﺩﺍﺑﺐ ( ﺧﺼﺎﻝ ﺍﻟﻘﺎﺋﺪ ﺍﻟﺘﺮﻛﻲ ﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ‬ ‫ﺢ ﺍﻟﻜﻠ ﹺ‬
‫ﺐ ﻭَﻃﹶﺄﻩُ ** ﺃﺗﻰ ﺩُﻭ ﹶﻥ ﻧَﺒ ﹺ‬
‫ﺍﻟﺴﱡﺮَﻯ ﻻ َﻳﺴ َﻤﻊُ ﺍﻟﻜﹶﻠ ُ‬
‫‪ :‬ﻗﺎﻝ ﻧﺼﺮ ﺑﻦ ﺳﻴﱠﺎ ﹴﺭ ﺍﻟﻠﱠﻴﺜﻲ ‪ :‬ﻛﺎﻥ ﻋﻈﻤﺎ ُﺀ ﺍﻟﺘﱡﺮ ِﻙ ﻳﻘﻮﻟﻮﻥ ﻟﻠﻘﺎﺋِﺪ ﺍﻟﻌﻈﻴﻢ ﺍﻟﻘِﻴﺎﺩﺓ ‪ :‬ﻵ ﺑﺪﱠ ﺃﻥ ﺗﻜﻮ ﹶﻥ ﻓﻴﻪ ﻋﺸ ُﺮ ﺧﺼﺎ ﹴﻝ‬
‫ﻣﻦ ﺃﺧﻼﻕ‬

‫ﺍﳊﻴﻮﺍﻥ ‪ :‬ﺳﺨﺎﺀ ﺍﻟﺪﻳﻚ ﻭﲢﻨﱡﻦ ﺍﻟﺪﺟﺎﺟﺔ ﻭﻗﻠﺐ ﺍﻷﺳﺪ ﻭﲪﻠﺔ ﺍﳋﻨﺰﻳﺮ ﻭﺭﻭَﻏﺎﻥ ﺍﻟﺜﻌﻠﺐ ﻭﺧَﺘﻞ ﺍﻟﺬﺋﺐ ﻭﺻﱪ ﺍﻟﻜﻠﺐ‬
‫ﻋﻠﻰ ﺍﳉﺮﺍﺣﺔ ﻭﺣﺬﹶﺭ ﺍﻟﻐﺮﺍﺏ ﻭﺣِﺮﺍﺳﺔ ﺍﻟﻜﹸﺮﻛﻲﱢ ﻭﻫﺪﺍﻳﺔ ﺍﳊﻤﺎﻡ ‪.‬‬
‫ﺲ ﻣﻨﻬﺎ‬
‫ﺐ ﻫﺬﺍ ﺍﻟﻜﻼ ﹺﻡ ﻗﺴّﻢ ﻫﺬﻩ ﺍﳋﺼﺎﻝ ﻓﺄﻋﻄﻰ ﻛﻞﱠ ﺟﻨ ﹴ‬
‫ﺏ ﻣﺎ ﻟﻠﺪﱠﺟﺎﺝ ﻭﺍﻟﺪﱢﻳﻚ ﻷﻥﱠ ﺻﺎﺣ َ‬
‫ﻭﻗﺪ ﻛﺘﺒﻨﺎ ﻫﺬﺍ ﰲ ﺑﺎ ﹺ‬
‫ﺧَﺼﻠ ﹰﺔ ﻭﺍﺣﺪﺓ ﻭﺃﻋﻄﻰ ﺟﻨﺲ ﺍﻟﺪﺟَﺎﺝ ﺧَﺼﻠﺘﲔ ‪.‬‬
‫ﺑﻌﺾ ﻣﺎ ﻭﺭﺩ ﻣﻦ ﺍﳊﺪﻳﺚ ﻭﺍﳋﱪ ﰲ ﺍﻟﺪﻳﻚ ﻭﻋﺒﱠﺎﺩ ﺑﻦ ﺇﺑﺮﺍﻫﻲ ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺯﻳﺪ ﻗﺎﻝ ‪ :‬ﻛﺎﻥ ﻣﻜﺤﻮﻝﹲ ﻳﺴﺎﻓﺮ‬
‫ﺑﺎﻟﺪﱢﻳﻚ ‪.‬‬
‫ﻚ ﺻﺪِﻳﻘﻲ ﻭﺻﺪﻳﻖ ﺻﺪﻳﻘﻲ ﻭﻋ ُﺪﻭﱡ ﻋﺪﻭﱢ ﺍﷲ‬
‫ﻭﻋﻨﻪ ﰲ ﻫﺬﺍ ﺍﻹﺳﻨﺎﺩ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ :‬ﺍﻟﺪﱢﻳ ُ‬
‫ﳛﻔﹶﻆ ﺩﺍﺭَﻩ ﻭﺃﺭَﺑ َﻊ ﺩُﻭﺭ ﻣﻦ ﺣﻮﺍﻟﻴﻪ ‪.‬‬
‫ﻭﺍﳌﺴﻴﺐ ﺑﻦ ﺷﺮﻳﻚ ﻋﻦ ﺍﻷﻋﻤﺶ ﳓﺴﺒﻪ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ :‬ﻻ ﺗَﺬﺑَ ﺤُﻮﺍ‬
‫ﺍﻟﺪﱢﻳﻚ ﻓﺈﻥﱠ ﺍﻟﺸﱠﻴﻄﹶﺎﻥ ﻳُﻔ َﺮﺡُ ﹺﺑ ِﻪ ‪.‬‬

‫‪٤‬‬

‫ﺭﻳﺶ ﺟﻨﺎﺡ ﺍﻟﻄﺎﺋﺮ‬

‫ﻗﺎﻝ ‪ :‬ﻭﻟﻴﺲ ﺟﻨﺎﺡ ﺇﻻﱠ ﻭﻓﻴﻪ ﻋﺸﺮﻭﻥ ﺭﻳﺸ ﹰﺔ ‪ :‬ﻓﺄﺭﺑ ُﻊ ﻗﻮﺍﺩﻡ ﻭﺃﺭﺑﻊُ ﻣﻨﺎﻛﺐ ﻭﺃﺭﺑﻊ ﺃﺑﺎﻫﺮ ﻭﺃﺭﺑﻊ ﻛﻠ ًﻰ ﻭﺃﺭﺑﻊٌ َﺧﻮَﺍ ِ‬
‫ﻑ‬
‫ﻑ ﻭﺳﺎﺋﺮﻩ ﻟﻘﺐ ‪٤ .‬‬ ‫ﻭﻳﻘﺎﻝ ‪ :‬ﺳﺒﻊٌ ﻗﻮﺍﺩﻡ ﻭﺳﺒﻊٌ ُ ﺧَﻮﺍ ٍ‬

‫ﻭﺍﻟﻜﻒ ﻭﺍﻟﺮﻛﺒﺔ ﻟﺪﻯ ﺍﻹﻧﺴﺎﻥ ﻭﺫﻭﺍﺕ ﺍﻷﺭﺑﻊ‬

‫ﻗﺎﻝ ‪ :‬ﻭﻛ ﱡﻞ ﺷﻲﺀ ﻣﻦ ﺫﻭﺍﺕ ﺍﻷﺭﺑﻊ ﻓﺮﻛﺒﺘﺎﻩ ﰲ ﻳﺪﻳﻪ ﻭﺭﻛﺒﺘﺎ ﺍﻹﻧﺴﺎ ِﻥ ﰲ ﺭﺟﻠﻴﻪ ﻗﺎﻝ ‪ :‬ﻭﺍﻹﻧﺴﺎﻥ ﻛﻔﱡﻪ ﰲ ﻳﺪﻩ‬
‫ﻭﺍﻟﻄﺎﺋﺮ ﻛﻔﻪ ﰲ ﺭﺟﻠﻪ ‪٤ .‬‬

‫ﺃﺳﻨﺎﻥ ﺍﻹﻧﺴﺎﻥ‬

‫ﳊﻜﹾﻢ ﻭﺍﻟﻨﱠﻮﺍﺟﺬ ﻭﺍﻟﻌﻮﺍﺭﺽ ﺳﻮﺍﺀ‬

‫ﺿﺮْﺱ ﺍ ﹸ‬
‫ﻗﺎﻝ ‪ :‬ﻭﰲ ﺍﻟﻔﻢ ﺛﹶﻨﹺﻴﱠﺘﺎﻥ ﻭ َﺭﺑَﺎﻋِﻴﺘَﺎﻥ ﻭﻧﺎﺑﺎﻥ ﻭﺿﺎﺣﻜﺎﻥ ﻭﺃﺭﺑﻌﺔﹸ ﺃﺭﺣﺎ ِﺀ ﺳﻮﻯ ِ‬
‫ﻭﻣﺜﻠﻬﺎ ﺃﺳﻔﻞ ‪.‬‬
 ‫ﺍﻟﺘﻔﺎﺅﻝ ﺑﺎﻟﺪﺟﺎﺟﺔ (‬
‫ﺴﺔﹸ ﺑﻦ ﺳﻌﻴﺪ ﻗﺎﻝ ﻻﺑﻨﻪ‬
‫ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﺪﱢﻳﻚ ‪ :‬ﻭﺍﻟﺪﱠﺟَﺎﺟﺔﹸ ﻳُﺘﻔﺎﺀَﻝ ﺑﺬِﻛﺮﻫﺎ ﻭﻟﺬﻟﻚ ﻟﱠﻤﺎ ﻭﻟﺪ ﻟﺴﻌﻴﺪ ﺑﻦ ﺍﻟﻌﺎﺹ َﻋﻨَْﺒ َ‬
‫ﺤﻠﹸﻪ ﻗﺎﻝ ‪َ :‬ﺩﺟَﺎﺟﺔ ﺑﻔﺮﺍﺭﳚﻬﺎ ﻳﺮﻳﺪ ﺍﺣﺘﻘﺎﺭﻩ ﺑﺬﻟﻚ ﺇﺫ ﻛﺎﻥ ﺍﺑ َﻦ ﹶﺃ َﻣ ٍﺔ ﻭﱂ ﻳﻜﻦ ﺍﺑ َﻦ ﺣﺮّﺓ ﻓﻘﺎﻝ‬
‫ﳛﲕ ‪ :‬ﺃﻯ ّ ﺷﻲ ٍﺀ َﺗ ْﻨ َ‬
‫ﻕ ﺍﻟ َﻄﱠﲑُ ﻟﹶﻴﻜﻮَﻧﻦﱠ ﺃﻛﺜ َﺮ ُﻫ ْﻢ ﻭﻟﺪﹰﺍ ﻓﻬﻢ ﺍﻟﻴﻮ َﻡ ﺃﻛﺜ ُﺮ ُﻫ ْﻢ َﻭﻟﹶﺪﹰﺍ ﻭﻫﻢ ﺑﺎﻟﻜﻮﻓﺔ ﻭﺍﳌﺪﻳﻨﺔ ‪.‬‬
‫ﺳﻌﻴﺪ ﺃﻭ ﻗِﻴ ﹶﻞ ﻟﻪ ‪ :‬ﺇﻥ ﺻ َﺪ َ‬
‫ﲑ ( ) ﻭﺃﹸﺧﺮﻯ‬
‫ﻕ ** ﺇﺑﺎ ﺍﻟﺪﱠﻫﻨﺎﺀ ﻣﻦ ﺣَﻠﺐ ﺍﻟﻌﺼ ﹺ‬ ‫ﺸﺮْﺑ ٍﺔ ِﻣ ْﻦ ﺫﺍﺕ ِﻋ ْﺮ ﹴ‬
‫ﺕﺑ َ‬‫ﺷﻌﺮ ﰲ ﺍﻟﺪﺟﺎﺝ ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﻏﺪَﻭ ُ‬
‫ﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻰ ﺍﻟﺴﱠﺮﻳﺮ (‬ ‫ﲑ ** ﺃﻣ ُ‬‫ﻚ ﺩِﻳﻚ ﺑﲏ ﻧُﻤ ﹺ‬
‫ﲑ ( ) ﻛﺄ ﻥﱠ ﺍﻟﺪﱢﻳ َ‬
‫ﺑﺎﻟ َﻌ ﹶﻘ ْﻨﻘﹶﻞ ﰒﱠ ِﺳﺮْﻧﺎ ** ﻧﺮﻯ ﺍﻟﻌُﺼﻔﻮ َﺭ ﺃﻋﻈ َﻢ ﻣِﻦ ﺑَﻌ ﹺ‬
‫ﺐ ﺩﺍﻧﻴﺎﺕ ** َﻳَﻨ ﹾﻠ َﻦ ﺃﻧَﺎﻣِﻞ‬
‫ﺺ ﺍﳊﺮﻳ ﹺﺮ ( ) ﻓﺒﺖﱡ ﺃﺭﻯ ﺍﻟ ﹶﻜﻮَﺍﻛ َ‬‫ﺕ ﺍﻟﺮﱡﻭ ﹺﻡ ﰲ ﻗﹸﻤ ﹺ‬ ‫) ﻛﺄﻥﱠ َﺩﺟَﺎ َﺟ ُﻬ ْﻢ ﰲ ﺍﻟﺪﱠﺍﺭ ﺭُﻗﻄﹰﺎ ** ﺑﻨﺎ ُ‬
‫ﲑ(‬
‫ﺐ ﺍﻟ ﹶﻘ َﻤ ﹺﺮ ﺍﳌﹸﻨ ﹺ‬
‫ﺴ ﺢُ ﺟَﺎﻧ َ‬
‫ﲔ ﻋﲏﱢ ** ﻭﺃﻣ َ‬
‫ﲑ ( ) ﺃﹸﺩﺍﻓﻌﻬﻦﱠ ﺑﺎﻟﻜﹶﻔ ﹺ‬
‫ﺍﻟﺮﱠﺟُ ﹺﻞ ﺍﻟﻘﺼ ﹺ‬

‫ﺝ ﻋﻦ ﺍﻟﻘﹶﺺ ** ﺩ‬
‫ﻧﻄﻖ ﺍﻟﺪﺟﺎﺝ ﻗﺎﻝ ‪ :‬ﻭﻳﻮﺻﻒ ﺑﺎﻟﺪﱡﻋﺎ ِﺀ ﻭﺑﺎﳌﻨﻄﻖ ﻗﺎﻝ ﻟﹶﺒﻴﺪ ﺑﻦ ﺭﺑﻴﻌﺔ ‪ ) :‬ﻭﺻﺪﱠ ُﻫ ْﻢ ﻣَﻨ ِﻄ ﻖُ ﺍﻟﺪﱠﺟَﺎ ﹺ‬
‫ﺴ ﺤْﺮ ٍﺓ ** ﺇﱃ ﻗﹶﺪﺭ ﻭﺭﹺﺩ ﺍﳋﺎﻣِﺲ ﺍﳌﺘﺄﻭّﺏ ( ﺩﻋﺎﺑﺔ ﺃﻋﺮﺍﰊ‬ ‫ﻚ ﺍﻟﺼﺒﺎﺡ ﺑ ُ‬
‫ﺿ ْﺮﺏُ ﺍﻟﻨﱠﺎﻗﻮﺱ ﻓﺎ ْﺟُﺘﻨﹺﺒﺎ ( ) ﹶﻟ ُﺪ ﹾﻥ ﺃﻥ ﺩﻋﺎ ﺩﻳ ُ‬
‫ﻭ َ‬
‫ﻭﻗﺴﻤﺘﻪ ﻟﻠﺪﺟﺎﺝ ﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ ‪ :‬ﺣﺪﱠﺛﲏ ﺃﻋﺮﺍﰊﱞُ ﻛﺎﻥ ﻳﻨﺰﻝ ﺑﺎﻟَﺒﺼْﺮﺓ ﻗﺎﻝ ‪ :‬ﻗﺪِﻡ ﺃﻋﺮﺍﰊﱞ ﻣﻦ ﺍﻟﺒﺎﺩﻳﺔ ﻓﺄﹶﻧﺰﻟﺘﻪ ﻭﻛﺎﻥ‬
‫ﻋﻨﺪﻱ َﺩﺟَﺎﺝ ﻛﺜﲑ ﻭﱄ ﺍﻣﺮﺃﺓﹲ ﻭﺍﺑﻨﺎﻥ ﻭﺍﺑﻨﺘﺎﻥ ﻣﻨﻬﺎ ﻓﻘﻠﺐ ﻻﻣﺮﺃﰐ ‪ :‬ﺑَﺎﺩِﺭﻱ ﻭﺍﺷﻮﻱ ﻟﻨﺎ َﺩﺟَﺎﺟَﺔ ﻭﻗﺪﱢﻣﻴﻬﺎ ﺇﻟﻴﻨﺎ‬
‫ﻧﺘﻐﺪﱠﺍﻫﺎ ﻓﻠﻤﱠﺎ ﺣﻀﺮ ﺍﻟﻐﺪﺍﺀ ﺟﻠﺴﻨﺎ ﲨﻴﻌﹰﺎ ﺃﻧﺎ ﻭﺍﻣﺮﺍﰐ ﻭﺍﺑﻨﺎﻱ ﻭﺍﺑﻨﺘﺎﻱ ﻭﺍﻷﻋﺮﺍﰊّ ﻗﺎﻝ ‪ :‬ﻓﺪﻓﻌﻨﺎ ﺇﻟﻴﻪ ﺍﻟﺪﱠﺟﺎﺟﺔ ﻓﻘﻠﻨﺎ ﻟﻪ‬
‫‪ :‬ﺍﻗﺴﻤِﻬﺎ ﺑﻴﻨﻨﺎ ﻧﺮﻳﺪ ﺑﺬﻟﻚ ﺃﻥﹼ ﻧﻀﺤﻚ ﻣﻨﻪ ﻓﻘﺎﻝ ‪ :‬ﻻ ﺃﺣﺴ ُﻦ ﺍﻟﻘِﺴﻤﺔ ﻓﺈﻥ ﺭﺿﻴﺘﻢ ﺑﻘﺴﻤَﱵ ﻗﺴﻤْﺘُﻬﺎ ﺑﻴﻨﻜﻢ ﻗﻠﻨﺎ ‪:‬‬
‫ﺱ ﺍﻟﺪﱠﺟَﺎﺟﺔ ﻓﻘﻄﻌﻪ ﻓﻨﺎﻭَﻟﹶﻨﻴﹺﻪ ﻭﻗﺎﻝ ‪ :‬ﺍﻟﺮﱠﺃﺱ ﻟﻠﺮّﺃﺱ ﻭﹶﻗ ﹶﻄ َﻊ ﺍﳉﻨﺎﺣﲔ ﻭﻗﺎﻝ ‪ :‬ﺍﳉﻨﺎﺣﺎﻥ‬
‫ﻓﺈﻧﱠﺎ ﻧ ْﺮ ﺿَﻰ ﻓﺄﺧ ﹶﺬ ﺭﺃ َ‬

‫ﻟﻼﺑﻨﲔ ﰒﱠ ﻗﻄﻊ ﺍﻟﺴﱠﺎﻗﲔ ﻓﻘﺎﻝ ‪ :‬ﺍﻟﺴﱠﺎﻗﺎﻥ ﻟﻼﺑﻨﺘﲔ ﰒﱠ ﹶﻗ ﹶﻄ َﻊ ﺍﻟ َﺰ ِﻣﻜﱠﻲ ﻭﻗﺎﻝ ‪ :‬ﺍﻟﻌ ﺠُﺰ ﻟﻠ ُﻌ ﺠُﺰ ﻭﻗﺎﻝ ‪ :‬ﺍﻟﱠﺰﻭﺭ ﻟﻠﺰﺍﺋﺮ ‪ :‬ﻗﺎﻝ‬
‫ﺕ ﻓﻠﻤﺎ‬‫ﺲ ( ﺩَﺟﺎﺟَﺎ ٍ‬
‫ﺖ ﻻﻣﺮﺃﰐ ‪ :‬ﺍﺷﻮﻱ ﻟﻨﺎ َﺧ ْﻤ َ‬
‫ﻓﺄ َﺧ ﹶﺬ ﺍﻟﺪﱠﺟَﺎﺟﺔ ﺑﺄﺳْﺮﻫﺎ ﻭ َﺳ ﺨِﺮ ﺑﻨﺎ ﻗﺎﻝ ‪ :‬ﻓﻠﻤﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﻐﺪ ﻗﻠ ُ‬
‫ﺣﻀﺮ ﺍﻟﻐﺪﺍ ُﺀ ﻗﻠﺖ ‪ :‬ﺍﻗﺴﻢ ﺑﻴﻨﻨﺎ ﻗﹶﺎﻝ ‪ :‬ﺇﻧﱢﻲ ﺃﻇﻦﱡ ﺃﻧّﻜﻢ ﻭﺟَﺪْﰎ ﰲ ﺃﻧﻔﺴﻜﻢ ﻗﻠﻨﺎ ‪ :‬ﻻ ﱂ ﳒﺪ ﰲ ﺃﻧﻔﺴﻨﺎ ﻓﺄﻗﺴِﻢ ﻗﹶﺎﻝ ‪:‬‬
‫ﺴﻢُ ﺷﻔﻌﹰﺎ ﺃﻭ ﻭﹺﺗﺮﹰﺍ ﻗﻠﻨﺎ ‪ :‬ﺍﻗﺴِﻢ ﻭﹺﺗﺮﹰﺍ ﻗﺎ ﹶﻝ ‪ :‬ﺃﻧﺖ ﻭﺍﻣﺮﺃﺗﻚ ﻭ َﺩﺟَﺎﺟﺔ ﺛﻼﺛﺔ ﰒﱠ ﺭﻣﻰ ﺇﻟﻴﻨﺎ ﺑﺪﺟﺎﺟﺔ ﹸﺛﻢﱠ ﻗﹶﺎ ﹶﻝ ‪ :‬ﻭﺍﺑﻨﺎﻙ‬
‫ﺃﻗ ِ‬
‫ﻭﺩﺟﺎﺟﺔ ﺛﻼﺛﺔ ﰒﹼ ﺭﻣﻰ ﺇﻟﻴﻬﻤﺎ ﺑﺪﺟﺎﺟﺔ ﰒﱠ ﻗﺎﻝ ‪ :‬ﻭﺍﺑﻨﺘﺎﻙ ﻭﺩﺟﺎﺟﺔ ﺛﻼﺛﺔ ﰒﹼ ﺭﻣﻰ ﺇﻟﻴﻬﻤﺎ ﺑﺪﺟﺎﺟﺔ ﰒﱠ ﻗﹶﺎ ﹶﻝ ‪ :‬ﺃﻧَﺎ‬
‫ﻼﹶﺛ ﹰﺔ ﻭﺃﺧﺬ ﺩﺟﺎﺟﺘﲔ ﻭﺳ ﺨِﺮ ﺑﻨﺎ ﻗﹶﺎ ﹶﻝ ‪ :‬ﻓﺮﺁﻧﺎ ﻭﳓﻦ ﻧﻨﻈﺮ ﺇﱃ ﺩﺟﺎﺟﺘﻴﻪ ﻓﻘﺎﻝ ‪ :‬ﻣﺎ ﺗﻨﻈﺮﻭﻥ ﻟﻌﻠﱠﻜﻢ‬
‫ﻭﺩﺟﺎﺟﺎﺗﺎﻥ ﺛ ﹶ‬
‫ﺖ ﻭﺍﺑﻨﺎﻙ‬
‫ﻛﺮﻫﺘﻢ ﻗﺴَﻤِﱵ ﺍﻟﻮﹺﺗﺮ ﻻ ﳚﻲﺀ ﺇﻻﱠ ﻫﻜﺬﺍ ﻓﻬﻞ ﻟﻜ ْﻢ ﰲ ﻗِﺴﻤَﺔ ﺍﻟﺸﱠﻔﻊ ﻗﻠﻨﺎ ‪ :‬ﻧﻌﻢ ﻓﻀﻤﱠﻬﻦﱠ ﺇﻟﻴﻪ ﰒ ﻗﺎﻝ ‪ :‬ﺃﻧ َ‬
‫ﻭﺩﺟﺎﺟﺔ ﺃﺭﺑﻌﺔ ﻭﺭﻣﻰ ﺇﻟﻴﻨﺎ ﺑﺪﺟَﺎﺟَﺔ ﰒﱠ ﻗﺎﻝ ‪ :‬ﻭﺍﻟﻌﺠﻮﺯ ﻭﺍﺑﻨﺘﺎﻫﺎ ﻭﺩﺟَﺎﺟﺔ ﺃﺭﺑﻌﺔ ﻭﺭﻣﻰ ﺇﻟﻴﻬﻦﱠ ﺑﺪﺟَﺎ َﺟ ٍﺔ ﰒﹼ ﻗﺎ ﹶﻝ ‪ :‬ﺃﻧَﺎ‬

‫ﺖ ﻓﹶ ﻬﱠﻤﺘﻨﻴﻬﺎ ‪.‬‬
‫ﻭﺛﻼﺙ ﺩَﺟَﺎﺟَﺎﺕ ﺃﺭﺑﻌﺔ ﻭﺿﻢﱠ ﺇﻟﻴﻪ ﺍﻟﺜﱠﻼﺙ ﻭﺭﹶﻓ َﻊ ﻳﺪﻳﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻭﻗﺎﻝ ‪ :‬ﺍﻟﻠﹼﻬﻢ ﺍﳊﻤﺪ ﺃﻧ َ‬
‫ﻗﻮﻝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ﻋﻠﻰ ﻛﻴﺲ ﺍﻟﻔﺮﻭﺝ ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ‪ :‬ﺃﻣﱠﺎ ﻗﻮﳍ ْﻢ ‪ :‬ﻣﻦ ﺃﻋﻈﻢ ﻣَﻔﺎﺧِﺮ ﺍﻟﺪﱢﻳﻚ ﻭﺍﻟﺪﱠﺟَﺎﺝ‬
‫ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﳊﻴﻮﺍﻥ ﺇﻥﱠ ﺍﻟ ﹶﻔﺮﱡﻭﺝ ﳜﺮﺝ ﻣﻦ ﺍﻟﺒﻴﻀﺔ ﻛﺎﺳﻴﺎ ﻳﻜﻔِﻲ ﻧﻔﺴﻪ ﰒﱠ ﳚﻤﻊ ﻛﻴْﺲ ﺍﳋِﻠﻘﺔ ﻭﻛﻴْﺲ ﺍﳌﻌ ﺮﹺﻓﺔ ﻭﺫﻟﻚ‬
‫ﺐ ﺍﳌﻨﻄﻖ ﺃﻥﱠ ﻭﻟﺪ ﺍﻟﻌﻨﻜﺒﻮﺕ ﻳﺄﺧ ﹸﺬ ﰲ ﺍﻟﻨﱠﺴﺞ ﺳﺎﻋ ﹶﺔ ﻳُﻮﻟﺪ ﻭﻋﻤ ﹸﻞ‬
‫ﻛﻠﱡﻪ ﻣﻊ ﺧُﺮﻭﺟﻪ ﻣﻦ ﺍﻟﺒﻴﻀﺔ ﻓﹶﻘﺪ ﺯﻋﻢ ﺻﺎﺣ ُ‬
‫ﺝ ﻭﻻ ﺃﺑﻮ ﺍﻟ ﹶﻔﺮﱡﻭﺝ ﻋﻠﻰ ﺃﻥﹼ ﻣﺎ ﻣﺪَﺣﻮﺍ ﺍﻟﻔﺮﱡﻭﺝ ﺑﻪ ﻣﻦ ﺧُﺮﻭﺟﻪ‬
‫ﺕ ﻋﻤﻞﹲ ﺷﺎ ﻕٌ ﻭﻟﻄﻴﻒٌ ﺩﻗﻴﻖ ﻻﻳﺒﻠﻐﻪ ﺍﻟ ﹶﻔﺮﱡﻭ ُ‬
‫ﺍﻟﻌﻨﻜﺒﻮ ِ‬
‫ﲑ ﺟﹺﻨﺴﻪ ﻭﻛﺬﻟﻚ ﺫﹶﻭﺍﺕ ﺍﻷﺭﺑَﻊ ﻛﻠﻬﺎ ﺗُﻠﺪ ﻛﻮﺍ ِﺳ َﻲ ﻛﻮﺍﺳﺐ ﻛﻮﻟﺪ ﺍﻟﺸﺎﺀ‬ ‫ﻣﻦ ﺍﻟﺒﻴﻀﺔ ﻛﺎﺳﻴﹰﺎ ﻗﺪ ﺷﺮﹺﻛﻪ ﰲ ﺣﺎﻟﻪ ﻏ ُ‬
‫ﺝ ﻭﻓﺮﺍﺥ ﺍﻟﺒﻂﱢ ﺍﻟﺼﱢﻴﲏﱢ ﰲ ﺫﻟﻚ ﻛﻠﱢﻪ ﻻﺣﻘﺔﹸ ﺑﺎﻟﻔﺮﺍﺭﻳﺞ ﻭﺗﺰﻳ ُﺪ ﻋﻠﻰ ﺫﻟﻚ ﺃﻧﱠﻬﺎ ﺗﺰﺩﺍﺩ ﺣُﺴﻨﹰﺎ‬
‫ﺞ ﻭﺍﻟﺪﱡﺭﱠﺍ ﹺ‬
‫ﻭﻓِﺮﺍﺥ ﺍﻟﻘﹶﺒ ﹺ‬
‫ﻛﻠﱠﻤﺎ ﻛِﱪﺕ ﻓﻘﺪ ﺳﻘﻂ ﻫﺬﺍ ﺍﻟﻔﺨﺮ ‪.‬‬

‫‪ | ٢٠١٠ ISLA MICBOOK.WS‬جميع الحقوق متاحة لج ميع المسل مين‬

 ‫ﻛﺘﺎﺏ ‪:‬ﺍﳊﻴﻮﺍﻥ‬
‫ﺍﳌﺆﻟﻒ ‪ :‬ﺃﺑﻮ ﻋﺜﻤﺎﻥ ﻋﻤﺮﻭ ﺑﻦ ﲝﺮ ﺍﳉﺎﺣﻆ‬

‫ﺖ ﹶﻓﺮْﺟﹰﺎ َﺭﺣِﻴﺒﹰﺎ ** ﻣِﺜ ﹶﻞ ﺻَﺤﺮﺍﺀ‬

‫ﲔ ** ﰒﱠ ﻗﺎﻟﺖ ‪ :‬ﻣَﻦ َﻳﻨﹺﻴﻚ ( ) ﻓﹶﺘﺤ ْ‬
‫ﺼﹴ‬‫ﺖ ﺃﻡﱡ ﺣُ َ‬
‫ﺷﻌﺮ ﻫﺰﱄﹼ ﰲ ﺍﻟﺪﻳﻚ ) َﻫَﺘ ﹶﻔ ْ‬
‫ﻚ ( ﺣﺪﻳﺚ ﺻﺎﺣﺐ ﺍﻷﻫﻮﺍﺯ ﻋﻦ ﺍﻟﻌﺮﺏ ﻗﺎﻝ ‪ :‬ﻭﳑﱠﺎ ﻓﻴﻪ ِﺫ ﹾﻛﺮُ‬ ‫ﻂ ** ﻓﻴﻪ ﺩُﺭّﺍﺝٌ ﻭﺩِﻳ ْ‬‫ﻚ ( ) ﻓﻴﻪ َﻭﺯﱞ ﻓﻴﻪ َﺑ ﱞ‬
‫ﺍﻟﻌَﺘﻴ ْ‬
‫ﺍﻟ َﺪﺟَﺎﺝ ﻭﻟﻴﺲ ﻣﻦ ِﺷﻜﹾﻞ ﻣﺎ ﺑﻨَﻴﻨﺎ ﻛﻼﻣَﻨﺎ ﻋﻠﻴﻪ ﻭﻟﻜﻨﱠ ُﻪ ﻳُﻜﺘَﺐ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﻌﺠﺐ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺍﳍﺎﻣَﺮﺯ ﻗﺎﻝ ﺻﺎﺣﺐ‬
‫ﺖ‬
‫ﺲ ﻓﻜﻠﱠَﻤﺘﻪ ﰲ ﺣﺎﺟ ٍﺔ ﱄ ﺇﱃ ﺍﺑﻦ ﺯﻳﺎﺩ ﻭﻛﻨ ُ‬‫ﺖ ﺍﻷﺣﻨﻒَ ﺑ َﻦ ﻗﻴ ﹴ‬
‫ﺍﻷﻫﻮﺍﺯ ‪ :‬ﻣﺎ ﺭﺃﻳﻨﺎ ﻗﻮﻣﹰﺎ ﺃﻋﺠﺐ ﻣﻦ ﺍﻟﻌَﺮَﺏ ﺃﺗﻴ ُ‬
‫ﻗﺪ ﻇﻠﻤﺖ ﰲ ﺍﳋﹶﺮﺍﺝ ﻓﻜﻠﱠﻤَﻪ (‬
‫ﺖﰲ‬
‫ﺴ َﻦ ﺇﱄﹼ ﻭﺣﻂﹼ ﻋﻨﱢﻲ ﻓﺄﻫ َﺪ ْﻳﺖُ ﺇﻟﻴﻪ ﻫﺪﺍﻳﺎ ﻛﺜﲑﹰﺓ ﻓﻐَﻀِﺐ ﻭﻗﺎﻝ ‪ :‬ﺇﻧﱠﺎ ﻻ ﻧﺄ ُﺧ ﹸﺬ ﻋﻠﻰ َﻣﻌُﻮﻧﺘِﻨﺎ ﺃﺟﺮﹰﺍ ﻓﻠﻤﱠﺎ ﻛﻨ ُ‬
‫ﻓﺄﺣ َ‬
‫ﺕ ﻟﻪ‬
‫ﺖ ﻣﻦ ﺭﺩﺍﺋﻚ ﻓﺄﻣﺮ ُ‬ ‫ﺖ ﻣﻦ ﺭﺩﺍﺋﻲ ﺩَﺟﺎﺟﺔﹲ ﻓﻠﺤﻘﲏ ﺭﺟﻞﹲ ﻣﻨﻬﻢ ﻓﻘﺎﻝ ‪ :‬ﻫﺬِﻩ ﺳﻘﻄ ْ‬ ‫ﺾ ﺍﻟﻄﺮﻳﻖ ﺳﻘﻄ ْ‬ ‫ﺑﻌ ﹺ‬

‫ﺕ ﹶﻟﻪُ ﺑﺪﺭﺍﻫﻢ ﰒﱠ ﳊﻘﲏ ﺑﺎﻷﻫﻮﺍﺯ ﻓﻘﺎﻝ ‪ :‬ﺃﻧﺎ ﺻﺎﺣﺐ‬ ‫ﺐ ﺍﻟﺪﱠﺟﺎﹶﺟﺔ ﻓﺄﻣ ْﺮ ُ‬

‫ﺑ ِﺪ ْﺭ َﻫ ﹴﻢ ﰒﱠ ﳊِﻘﲏ ﺑﺎﻷُﺑُﻠﱠﺔ ﻓﻘﺎﻝ ‪ :‬ﺃﻧﺎ ﺻﺎﺣ ُ‬
‫ﺖ ﺯﺍﺩﻱ ﺑﻌﺪ ﻫﺬﺍ ﻛﻠﱢﻪ ﻗﺪ ﺳﻘﻂ ﻓﻼ ﺗُﻌْﻠﻤِﲏ ﻭﻫُ َﻮ ﻟﻚ ‪.‬‬ ‫ﺍﻟﺪﱠﺟﺎﺟﺔ ﻓﻘﻠﺖ ﻟﻪ ‪ :‬ﺇﻥ ﺭﺃﻳ َ‬
‫ﺟﺮﻭ ﺍﻟﺒﻄﺤﺎﺀ ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ‪ :‬ﻛﺎﻥ ﻳﻘﺎﻝ ﻷﰊ ﺍﻟﻌﺎﺻﻲ ﺑﻦ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﻋﺒﺪ ﺍﻟ ُﻌﺰﱠﻯ ﺑﻦ ﻋﺒﺪ ﴰﺲ ﻭﻫﻮ‬
‫ﺯﻭﺝ ﺍﳌﻮﺭﻳﺎﱐ ﺃﺳﻄﻮﺭﺓ ﺍﻟﺒﺎﺯﻱ ﻭﺍﻟﺪﻳﻚ ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﺪﻳﻚ ﻟﺼﺎﺣﺐ ﺍﻟﻜﻠﺐ ‪ :‬ﻭﺳﻨﻀﺮﺏ ﻟﻚ ﺍﳌﺜ ﹶﻞ ﺍﻟﺬﻱ‬
‫ﱐ ﻟﻠﺪﱢﻳﻚ ﻭﺍﻟﺒﺎﺯﻱ ‪ :‬ﻭﺫﻟﻚ ﺃﻥﱠ ﺧﻼﱠﺩ ﺑﻦ ﻳﺰﻳ َﺪ ﺍﻷﺭﻗﻂ‬
‫ﺿﺮَﺑﻪ ﺍﳌﻮﺭﹺﻳﺎ ﱡ‬
‫َ‬

‫ﲑ‬
‫ﱐ ﺟﺎﻟﺲٌ ﰲ ﺃﻣْﺮﻩ ﻭﻬﻧﻴﻪ ﺇﺫ ﺃﺗﺎﻩ ﺭﺳﻮ ﹸﻝ ﺃﰊ ﺟﻌﻔ ﹴﺮ ﻓﺎ ْﻧُﺘﻘِﻊ ﻟﻮﻧﻪ ﻭﻃﺎﺭﺕ ﻋﺼﺎﻓ ُ‬ ‫ﻗﺎﻝ ‪ :‬ﺑﻴﻨﻤﺎ ﺃﺑﻮ ﺃﻳﱡﻮﺏ ﺍﳌﻮﺭﹺﻳﺎ ﱡ‬
‫ﺾ ُﺣﺒْﻮﺗﻪ ﻭﺍﺳﺘﻄﺎﺭ ﻓﺆﺍﺩﻩ ﰒﱠ ﻋﺎﺩ ﻃﻠ َﻖ ﺍﻟﻮﺟْﻪ ﻓﺘﻌﺠﱠﺒﻨﺎ ﻣﻦ ﺣﺎﻟﹶﻴﻪ ﻭﻗﻠﹾﻨﺎ ﹶﻟﻪُ‬
‫ﺭﺃﺳِﻪ ﻭﹶﺃﺫِﻥ ﺑﻴﻮ ﹺﻡ ﺑﺄﺳﻪ ﻭﺫﻋِﺮ ﺫﻋﺮﹰﺍ ﻧ ﹶﻘ َ‬
‫ﻼ ِﻣ ْﻦ‬
‫ﺐ ﺍﳌﻨﺰﻟﺔ ﻓﻠ َﻢ ﺫﻫﺐ ﺑﻚ ﺍﻟ ﱡﺬﻋُﺮ ﻭﺍﺳﺘﻔﺮَﻏﻚ ﺍﻟ ﻮَﺟﻞ ﻓﻘﺎﻝ ‪ :‬ﺳﺄﹶﺿﺮﺏ ﻟﻜﻢ ﻣﺜ ﹰ‬ ‫ﻒ ﺍﳋﺎﺻﱠﺔ ﻗﺮﻳ ُ‬ ‫‪ :‬ﺇﻧﱠﻚ ﻟﻄﻴ ُ‬
‫ﻱ ﻗﺎ ﹶﻝ ﻟﻠﺪﻳﻚ ‪ :‬ﻣﺎ ﰲ ﺍﻷﺭﺽ ﺷﻲﺀٌ ﺃﻗ ﱡﻞ ﻭﻓﺎ ًﺀ ﻣﻨﻚ ﻗﺎ ﹶﻝ ‪ :‬ﻭﻛﻴﻒ ﻗﺎ ﹶﻝ ‪ :‬ﺃﺧ ﹶﺬ َﻙ‬
‫ﺃﻣﺜﺎﻝ ﺍﻟﻨﺎﺱ ‪ .‬ﺯﻋﻤﻮﺍ ﺃﻥﱠ ﺍﻟﺒﺎﺯ َ‬
‫ﺕ‬
‫ﺕ ﺻﺮ َ‬ ‫ﺕ ﺑﻴﻨﻬﻢ ﺣﺘﱠﻰ ﺇﺫﺍ ﻛﱪ َ‬
‫ﺖ ﻋﻠﻰ ﺃﻳﺪﻳﻬﻢ ﻓﺄﻃﻌﻤُﻮ َﻙ ﻋَﻠﹶﻰ ﺃﻛﻔﱢﻬﻢ ﻭﻧﺸﺄ َ‬ ‫ﻀﻨُﻮﻙ ﰒﱠ ﺧﺮﺟ َ‬ ‫ﻚ ﺑﻴﻀ ﹰﺔ ﻓﺤ َ‬
‫ﺃﻫﻠ َ‬
‫ﺕ ﺃﻧﺎ ﻣﻦ ﺍﳉﺒﺎﻝ ﻣﺴﻨّﺎ ﻓﻌﻠﱠﻤﻮﱐ ﻭﺃﻟﱠﻔﻮﱐ‬ ‫ﺖ َﻭﺻِﺤﺖ ﻭﹸﺃﺧِﺬ ُ‬
‫ﺠ َ‬‫ﺠْ‬‫ﺿﹺ‬‫ﺕ ﻫﺎﻫﻨﺎ ﻭﻫﺎﻫﻨﺎ ﻭ َ‬‫ﻻ ﻳﺪﻧﻮ ﻣﻨﻚ ﺃﺣﺪٌ ﺇﻻﱠ ﻃﺮ َ‬
‫ﰒﱠ ﳜﻠﱠﻰ ﻋَﻨﱢﻲ ﻓﺂﺧ ﹸﺬ ﺻﻴﺪﻱ‬

‫ﺖ ﻣﻦ‬
‫ﺖ ﻣﻦ ﺍﻟﺒُﺰﺍﺓ ﰲ ﺳَﻔﺎﻓﻴﺪﻫﻢ ﻣﺜ ﹶﻞ ﻣﺎ ﺭﺃﻳ ُ‬‫ﰲ ﺍﳍﻮﺍﺀ ﻓﺄﹶﺟﻲﺀُ ﹺﺑ ِﻪ ﺇﱃ ﺻﺎﺣﱯ ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﺪﱢﻳﻚ ‪ :‬ﺇﻧﱠﻚ ﻟﻮ ﺭﺃﻳ َ‬
‫ﺖ ﺃﻧ ﹶﻔ َﺮ ﻣﻨﱢﻲ ﻭﻟﻜﻨﱠﻜﻢ ﺃﻧﺘ ْﻢ ﻟﻮ ﻋﻠﻤﺘﻢ ﻣﺎ ﺃﻋﻠﹶﻢ ﱂ ﺗﺘﻌﺠﱠﺒﻮﺍ ﻣﻦ ﺧ ﻮُﰲ ﻣﻊ ﻣﺎ ﺗﺮﻭ ﹶﻥ ﻣﻦ ﲤ ﱡﻜ ﹺﻦ ﺣﺎﱄ ‪.‬‬
‫ﺍﻟﺪﱡﻳُﻮﻙ ﻟﻜﻨ َ‬
‫ﺻﺨْﺮ ﻗﺎﻝ ‪ :‬ﺃﺭﺳﻞ ﻣﺴﻠ َﻢ‬ ‫ﺍﺳﺘﺠﺎﺩﺓ ﺍﳋﻴﻞ ﻭﺍﻟﻜﻼﺏ ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ‪ :‬ﺫﻛﺮ ﳏﻤﱠﺪ ﺑﻦ ﺳﻼﱠ ﹴﻡ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ َ‬
‫ﺐ ﻗﻨْﺺ ﻗﺎﻝ ‪:‬‬ ‫ﻼ ﻓﻘﺎﻝ ﻟﻪ ‪ :‬ﻻ ﻋﻠﻢ ﱄ ﺑﺎﳋﻴﻞ ﻭﻛﺎﻥ ﺻﺎﺣ َ‬ ‫ﺑﻦ ﻋﻤﺮﻭ ﺍﺑﻦ َﻋﻢﱟ ﹶﻟﻪُ ﺇﱃ ﺍﻟﺸﱠﺎﻡ ﻭﻣِﺼﺮ ﻳﺸﺘﺮﻱ ﹶﻟﻪُ ﺧﻴ ﹰ‬
‫ﺐ ﻛﻼﺏ ﻗﺎﻝ ‪ :‬ﺑﻠﻰ ﻗﺎﻝ ﻓﹶﺎْﻧﻈ ْﺮ ﻛﻞﱠ ﺷﻲ ٍﺀ ﺗﺴﺘﺤﺴﻨﻪ ﰲ ﺍﻟﻜﻠﺐ ﻓﹶﺎﺳﺘﻌﻤﻠﻪ ﰲ ﺍﻟ ﹶﻔﺮَﺱ ﻓﻘﺪِﻡ ﲞﻴ ﹴﻞ ﱂ‬ ‫ﺖ ﺻﺎﺣ َ‬‫ﺃﻟﺴ َ‬
‫ﻳﻜ ْﻦ ﰲ ﺍﻟﻌﺮَﺏ ﻣﺜﻠﹸﻬﺎ ‪( .‬‬
 ‫ﺣﺎﺟﺔ ﺍﹶﻟﺪﻳﻚ ﺇﱃ ﺍﻟﺪﺟﺎﺟﺔ ﻗﺎﻝ ﳏﻤﱠﺪ ﺑﻦ ﺳﻼﹼﻡ ‪ :‬ﺍﺳﺘﺄﹾﺫ ﹶﻥ ﺭﺟﻞﹲ ﻋَﻠﹶﻰ ﺍﻣﺮﺃٍﺓ ﻓﻘﺎﻟﺖ ﻟﻪ ‪ :‬ﻣَﺎﻟﻪ ﻣﻦ ﺣﺎﺟ ٍﺔ ﻗﺎﻟﺖ‬
‫ﺍﳉﺎﺭﻳﺔ ‪ :‬ﻳﺮﻳ ُﺪ ﺃﻥ ﻳﺬﻛﺮ ﺣﺎﺟﺔ ﻗﺎﻟﺖ ‪ :‬ﻟﻌﻠﻬﺎ ﺣﺎﺟﺔ ﺍﻟﺪﱢﻳﻚ ﺇﱃ ﺍﻟﺪﱠﺟَﺎﺟَﺔ ‪.‬‬
‫ﻫﺮﺏ ﺍﻟﻜﻤﻴﺖ ﻣﻦ ﺍﻟﺴﺠﻦ ﻣﺘﻨﻜﺮﹰﺍ ﺑﺜﻴﺎﺏ ﺯﻭﺟﻪ ﳏﻤﱠﺪ ﺑﻦ ﺳﻼﹼﻡ ﻋﻦ ﺳَﻼﹼﻡ ﺃﰊ ﺍﳌﻨﺬﺭ ﻗﹶﺎ ﹶﻝ ‪ :‬ﺣﺒﺲ ﺧﺎﻟ ُﺪ ﺑﻦ‬
‫ﺲ َﻳ ﻮْﻣﹰﺎ ﺛﻴﺎﺑَﻬﺎ‬
‫ﺏ ﻭ ﻫَﻴﺌﺔ ﺣﺘﱠﻰ ﻋﺮَﻓﻬﺎ ﺍﻟﺒ ﻮﱠﺍﺑُﻮ ﹶﻥ ﻓﻠﺒ َ‬ ‫ﺖ ﺑﻦ َﺯﻳْﺪ ﻭﻛﺎﻧﺖ ﺍﻣﺮﺃﺗُﻪ ﲣﺘﻠﻒ ﺇﻟﻴﻪ ﰲ ﺛﻴﺎ ﹴ‬ ‫ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺍﻟﻜﻤﻴ َ‬
‫ﺢ ﻭﲰﱠﻰ ﺧﺎﻟﺪﹰﺍ ﺍ ﹸﳌﺸْﻠ ﹺﻲ ‪:‬‬
‫ﻭﺧﺮﺝ ﻋﻠﻴﻬﻢ ﻓﺴﻤﱠﻰ ﰲ ﺷِﻌﺮﻩ ﺍﻟﺒ ﻮﱠﺍﺑﲔ ﺍﻟﻨﱠﻮﺍﺑ َ‬

‫ﺕ‬
‫ﺢ ﻭﺍﳌﺸﻠ ﹺﻲ ( ) ﻋﻠﻲﱠ ﺛِﻴﺎﺏُ ﺍﻟﻐﺎﻧﹺﻴﺎ ِ‬
‫ﻚ ﺍﻟﻨﱠﻮﺍﺑ ﹺ‬
‫ﺡ ﺍﺑ ﹺﻦ ﻣُ ﹾﻘﹺﺒ ﹴﻞ ** ﻋﻠﻰ ﺍﻟﺮﱠﻏﹾﻢ ﻣﻦ ِﺗ ﹾﻠ َ‬
‫ﺡ ﻗﺪ ﹺ‬
‫ﺝ ﺍﻟ ِﻘ ْﺪ ﹺ‬
‫) ﺧﺮﺟﺖ ﺧﺮﻭ َ‬
‫ﺖ َﺳﻠﱠﺔ ﺍﻟﻨﱠﺼْﻞ ‪ ( .‬ﻓﺘﻴﺎ ﺍﳊﺴﻦ ﰲ ﺍﺳﺘﺒﺪﺍﻝ ﺍﻟﺒﻴﺾ ﻗﺎﻝ ‪ :‬ﻭﺃﺧﱪﻧﺎ ﺧَﺸْﺮَﻡ ﻗﺎﻝ ‪:‬‬ ‫ﺻﺮﹺﳝ ﹸﺔ َﻋ ْﺰ ﹴﻡ ﺃ ْﺷَﺒ َﻬ ْ‬
‫ﻭﲢﺘَﻬﺎ ** َ‬
‫ﺖ ﻓﻼﻧﹰﺎ ﺍﻟﺒﻘﱠﺎ ﹶﻝ ﻳﺴﺄﻝ ﺍﳊﺴ َﻦ ﻗﹶﺎ ﹶﻝ ‪ :‬ﺇﻥﹼ ﺍﻟﺼﺒﻴﺎﻥ ﻳﺄﺗُﻮﻧَﲏ ﺑﺒﻴﻀَﺘﲔ ﻣﻜﺴﻮﺭﺗﲔ ﻳﺄﹾﺧﺬﻭﻥ ﻣﻨﱢﻲ ﺻﺤﻴﺤﺔﹰ ﻭﺍﺣﺪﺓ‬ ‫ﲰﻌ ُ‬
‫ﻗﺎﻝ ‪ :‬ﻟﻴﺲ ﺑﻪ ﺑﺄﹾﺱ ﺃﺭﺣﺎﻡ ﺍﻟﻜﻼﺏ ﳏﻤّﺪ ﺑﻦ ﺳﻼﹼﻡ ﻋﻦ ﺑﻌﺾ ﺃﺷﻴﺎﺧﻪ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﻣُﺼﻌَﺐ ﺑﻦ ﺍﻟﺰﱡﺑﲑ ﻋﻠﻰ ﻣﻨﱪ‬
‫ﻣﺴﺠﺪ ﺍﻟﺒﺼﺮﺓ ﻟﺒﻌﺾ ﺑﲏ ﺃﰊ ﺑ ﹾﻜﺮﻩ ‪ :‬ﺇﳕﺎ ﻛﺎﻧﺖ ﺃﻣﱡﻜﻢ ﻣﺜ ﹶﻞ ﺍﻟﻜﻠﺒﺔ ﻳﻨﺰُﻭ ﻋﻠﻴﻬﺎ ﺍﻷَﻋﻔﺮ ﻭﺍﻷﺳﻮ َﺩ ﻭﺍﻷﺑﻘﹶﻊ‬
‫ﻓﺘﺆﺩﻱ ﺇﱃ ﻛﻞﱢ ﻛﻠﺐ ِﺷ ْﺒﻬَﻪ‬

‫ﺻﺤّﺔ ﻃِﺒﺎﻉ ﺍﻷﺭﺣﺎﻡ‬

‫ﺏ ﺍﻟﻜﻼﺏ ﻳﺮﻭﻥ ﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﺍﻟﻨﱠﺠﺎﺑﺔ ﻭﺃﻥﱠ ﺫﻟﻚ ﻣﻦ ِ‬ ‫ﻫﺬﺍ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻫِﺠﺎﺀ ﻭﺃﺻﺤﺎ ُ‬
‫ﺣﲔ ﻻ ﲣﺘﻠﻂ ﺍﻟﻨﱡﻄﹶﻒ ﻓﺘﺠﻲﺀ ﺟﻮﺍﺭﺡ ﺍﻷﻭﻻﺩ ﳐﺘﻠﻔﺔ ﳐﺘﻠﻄﺔ ‪.‬‬
‫ﻁ ﻟﻠﺸﱡﻄﱠﺎﺭ ﺍﻟﻠﱡﺼﻮﺹ ‪ :‬ﺇﻳﱠﺎﻛﻢ‬
‫ﻣﻦ ﻭﺻﻴﺔ ﻋﺜﻤﺎﻥ ﺍﳋﻴﺎﻁ ﻟﻠﺸﻄﺎﺭ ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ‪ :‬ﰲ ﻭﺻّﻴﺔ ﻋﺜﻤﺎ ﹶﻥ ﺍﳋﻴﱠﺎ ِ‬
‫ﺏ ﺍﻟﺰﱠﺑﻴﺐ ﺍﳌﻄﺒﻮﺥ ﻭﻋﻠﻴﻜﻢ ﺑﺎﺗﱢﺨﺎﺫ ﺍﻟﻐِﻠﹾﻤﺎﻥ ﻓﺈﻥﱠ ﻏﻼﻣَﻚ ﻫﺬﺍ‬ ‫ﺏ ﺍﻟﻌﻮﺩ ﻭﺷﺮ َ‬
‫ﻉ ﺿﺮ ﹺ‬
‫ﺇﻳّﺎﻛﻢ ﻭﺣﺐﱠ ﺍﻟﻨﱢﺴﺎﺀ ﻭﲰﺎ َ‬
‫ﺃﻧﻔ ُﻊ ﻟﻚ ﻣﻦ ﺃﺧﻴﻚ ﻭﺃﻋﻮ ﹸﻥ ﻟﻚ ِﻣ ْﻦ ﺍﺑ ﹺﻦ ﻋﻤّﻚ ﻭﻋﻠﻴﻜﻢ ﺑﻨَﺒﻴﺬ ﺍﻟﺘﱠﻤﺮ ﻭﺿﺮﺏ ﺍﻟ ﱡﻄﻨْﺒﻮﺭ ﻭﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻠﻒ‬
‫ﻭﺍﺟﻌﻠﻮﺍ ﺍﻟﻨّﻘﻞ ﺑﺎﻗﻼﹼﺀ ﻭﺇﻥ ﻗﺪَﰎ ﻋﻠﻰ ﺍﻟﻔﹸﺴﺘ ﹺﻖ ﻭﺍﻟﺮﱠﳛﺎﻥ ﺷﺎ ﻫَﺴْﻔﹶﺮَﻡ‬

‫ﻭَﺍﻥ ﻗﺪﺭﰎ ﻋﻠﻰ ﺍﻟﻴﺎﲰﲔ ﻭﺩَﻋﻮﺍ ﻟﹸﺒﺲ ﺍﻟﻌﻤﺎﺋﻢ ﻭﻋﻠﻴﻜﻢ ﺑﺎﻟﻘِﻨﺎﻉ ﻭﺍﻟ ﹶﻘ ﹶﻠﻨْﺴﻮﺓ ﹸﻛﻔﹾﺮ ﻭﺍﳋﻒ ﺷِﺮﻙ ﻭﺍﺟﻌﻞ ﳍ ﻮَﻙ‬
‫ﺵ ﻭﺍﻟﻠﱠﻌِﺐ ﺑﺎﻟﺼﱡﻘﻮﺭﺓ ﻭﺍﻟﺸﱠﻮﺍﻫﲔ ﻭﺇﻳﱠﺎﻛﻢ ﻭﺍﻟﻔﻬﻮ َﺩ ﻓﻠﻤﺎ ﺍﻧﺘﻬﻰ ﺇﱃ‬ ‫ﺏ ﻭﺇﹺﻳﱠﺎﻙ ﻭﺍﻟﻜﺒﺎ َ‬
‫ﳊﻤَﺎ َﻡ ﻭﻫﺎﺭﹺﺵ ﺍﻟﻜﻼ َ‬
‫ﺍﹶ‬
‫ﻚ ﻓﺈﻥﱠ ﹶﻟﻪُ ﺻﱪﹰﺍ ﻭﳒﺪﺓ َﻭ َﺭﻭَﻏﺎﻧﺎ ﻭﺗﺪﺑﲑﹰﺍ ﻭﺇﻋﻤﺎ ﹰﻻ ﻟﻠﺴﱢﻼﺡ ﻭﻫﻮ (‬
‫ﺍﻟﺪﻳﻚ ﻗﺎﻝ ‪ :‬ﻭﺍﻟﺪﱢﻳ َ‬
‫ﻳﺒﻬﺮ ﻬﺑﺮ ﺍﻟﺸﱡﺠﺎﻉ ‪.‬‬
‫ﰒ ﻗﺎﻝ ‪ :‬ﻭﻋﻠﻴﻜﻢ ﺑﺎﻟﻨﱠﺮﺩ ﻭﺩﻋﻮﺍ ﺍﻟﺸﱢﻄﹾﺮَﻧﺞ ﻷﻫﻠﻬﺎ ﻭﻻ ﺗﻠﻌﺒﻮﺍ ﰲ ﺍﻟﻨﱠ ْﺮﺩ ﺇﻻ ﺑﺎﻟﻄﻮﻳﻠﺘﲔ ﻭﺍﻟﻮ َﺩﻉُ ﺭﺃﺱ ﻣﺎ ﹴﻝ ﻛﺒﲑ‬
‫ﻭﺃ ﻭﱠﻝ ﻣﻨﺎﻓﻌﻪ ﺍﳊﺬﻕ ﺑﺎﻟﻠﱠﻘﹾﻒ ‪ .‬ﰒﱠ ﺣﺪﱠﺛﹶﻬﻢ ﲝﺪﻳﺚ ﻳﺰﻳﺪ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﻘﹶﻴﺴﻲّ ‪.‬‬
‫ﻛﺮﺍﻫﻴﺔ ﺍﻟﻜﻠﺐ ﺍﻷﺳﻮﺩ ﺍﻟﺒﻬﻴﻢ ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﺪﻳﻚ ‪ :‬ﺫﻛﺮ ﳏﻤﱠﺪ ﺑﻦ ﺳﻼﱠﻡ ﻋﻦ ﳛﲕ ﺑﻦ ﺍﻟﻨﻀﺮ ﻋﻦ ﺃﰊ ﺃﻣﻴّﺔ‬
‫ﺐ ﺍﻷﺳﻮﺩِ ﺍﻟﺒﻬﻴﻢ ‪.‬‬
‫ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﳌﻌﻠﱢﻢ ﻗﺎﻝ ‪ :‬ﻛﺎﻥ ﺍﳊﺴ ُﻦ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻳﻜ َﺮﻩُ ﺻﻴ َﺪ ﺍﻟﻜﻠ ﹺ‬
‫ﺐ ﺍﻟﻜﻠﺐ ﻗﻮ ﹶﻝ ﺃﲪﺪ ﺑﻦ ﺯﻳﺎﺩ ﺑﻦ ﺃﰊ ﻛﺮﳝﺔ ﰲ ﺻﻔﺔ‬ ‫ﻗﺼﻴﺪﺓ ﺍﺑﻦ ﺃﰊ ﻛﺮﳝﺔ ﰲ ﺍﻟﻜﻠﺐ ﻭﺍﻟﻔﻬﺪ ﻭﺃﻧﺸﺪ ﺻﺎﺣ ُ‬
‫ﺻ ْﻴ ِﺪ ﺍﻟﻜﻠﺐ ﻗﺼﻴﺪﺓ ﻃﻮﻳﻠﺔ ﺃﻭّﹸﻟﻬَﺎ ‪:‬‬
‫َ‬
 ‫ﺐ ( ) ﻣُﻮﺍ ﹺﺟ ِﻪ ﹶﻃﻠﻖ ﱂ ﻳﺮﺩﱢﺩ ﺟَﻬﺎﻣَﻪ ** ﺗﺬﺍ ﺅُﺏ‬‫ﺖ ﻋﻦ ﲰﺎﺋﻪ ** ﺷﺎﻣﻴﱠ ﹸﺔ ﺣﺼﱠﺎ ُﺀ ﺟُﻮﻥ ﺍﻟﺴﱠﺤﺎﺋ ﹺ‬ ‫) ﻭ ِﻏﺐﱠ ﻏﻤﺎ ﹴﻡ َﻣﺰﱠﻗ ْ‬
‫ﺖ ** ﻟﻐﺮﱠﺓ ﻣﺸﻬﻮﺭ ﻣﻦ ﺍﻟﺼﺒﱡﺢ ﺛﺎﻗﺐ ( ) ﻗﺪ ﻻﺡ‬ ‫ﺼ ْ‬
‫ﺖ ﻭﺃﺛﻮﺍ ﺏُ ﺍﻟﺪﱡﺟﻰ ﻗﺪ ﺗﻘﻠﱠ َ‬ ‫ﺃﺭْﻭﺍﺡ ﺍﻟﺼﱠﺒﺎ ﻭﺍﳉﻨﺎﺋﺐ ( ) ﺑﻌْﺜ ُ‬
‫ﺡ ﻟﻄﻴﻔ ٍﺔ **‬
‫ﻒ ﻛﺎﻟﻘِﺪﺍ ﹺ‬
‫ﻀ ٍ‬‫ﺐﻏ ْ‬ ‫ﺠﻨﹺﻴ ﹺ‬ ‫ﻧﺎﻋِﻲ ﺍﻟﻠﻴﻞ ﺣﺘﱠﻰ ﻛﺄﻧﱠﻪ ** ﻟﺴَﺎﺭﻱ ﺍﻟﺪﱡﺟَﻰ ﰲ ﺍﻟﻔﺠﺮ ﻗﻨﺪﻳ ﹶﻞ ﺭﺍﻫﺐ ( ) َﺗ ْ‬
‫ﺐ(‬
‫ﻣُﺸﺮﱠﻃ ٍﺔ ﺁﺫﺍﻬﻧﺎ ﺑﺎﳌﺨﺎﻟ ﹺ‬

‫ﺕ ﲟ ْﺘﻨﹺﻪ **‬
‫ﺖ ﺧَﺒﺘﹰﺎ ﺃﺛﺎﺭ ْ‬
‫) ﲣﺎ ﹸﻝ ﺳِﻴﺎﻃﹰﺎ ﰲ ﺻﻼﻫﺎ َﻣﻨُﻮ ﹶﻃ ﹰﺔ ** ﻃﻮﺍﻝ ﺍﳍﻮﺍﺩﻱ ﻛﺎﻟﻘﺪﺍﺡ ﺍﻟﺸﻮﺍﺯﺏ ( ) ﺇﺫﺍ ﺍﻓَﺘ َﺮ َﺷ ْ‬
‫ﻑ ﺳﺒﻘﹰﺎ ﻛﺄﻧّﻬﺎ ** ﺳﻬﺎ ُﻡ ﻣُﻐﺎﻝ ﺃﻭ ﺭُﺟﻮ ُﻡ ﺍﻟﻜﻮﺍﻛﺐ ( )‬ ‫ﺕ ﺧُﻄﺎﻫﺎ ﺍﻟﻄﹼ ْﺮ َ‬‫ﻋﺠﺎﺟﹰﺎ ﻭﺑﺎﻟ ﹶﻜﺬﱠﺍﻥ ﻧﺎ ُﺭ ﺍﳊﹶﺒﺎﺣِﺐ ( ) ﻳﻔﻮ ُ‬
‫ﺴ ﱡﻞ ﹸﻛﻠﱠﻤﺎ **‬
‫ﺕ ﺍﳌﺴﺎﺭﺏ ( ) ﺗﻜﺎ ُﺩ ﻣﻦ ﺍﻷَﺣﺮﺍﺝ ﺗﻨ َ‬ ‫ﻃِﺮﺍﺩُ ﺍﳍﹶﻮﺍﺩﻱ ﻻﺣَﻬﺎ ﻛﻞﹼ َﺷْﺘ َﻮ ٍﺓ ** ﺑﻄﺎﻣﺴﺔ ﺍﻷﺭﺟﺎ ِﺀ َﻣ ْﺮ ِ‬
‫ﺐ( )‬
‫ﺾ ﺃﺑﻨﺎ ِﺀ ﺍﻟﻨﱢﻔﺎﻕ ﺍﻷﺭﺍﻧ ﹺ‬
‫ﺸ ﹴﺰ ﻭﻓﹶﺪﻓ ٍﺪ ** ﻣﺮﺍﹺﺑ َ‬
‫ﺽ ﺍﳌﻨﺎﻛﺐ ( ) ﺗﺴُﻮ ﻑ ﻭﺗُﻮﰱ ﻛﻞﱠ َﻧ ْ‬ ‫ﺕ َﺷﺒَﺤﹰﺎ ﻟﻮﻻ ﺍﻋﺘﺮﺍ ُ‬ ‫ﺭﺃ ْ‬
‫ﺏ(‬ ‫ﲔ ﺍﳌﹶﻜﹶﺎﻛﻲ ﺃﻭ ﺻﺮﻳ ُﺮ ﺍﳉﻨﺎﺩ ﹺ‬
‫ﻛﺄﻥﹼ ﻬﺑﺎ ﺫﻋﺮﹰﺍ ُﻳﻄِﲑ ﻗﹸﻠﻮﺑَﻬﺎ ** ﺃﻧ ُ‬

‫ﺠﻦّ ﻃﹶﺮﻳﺪَﻫﺎ‬‫ﺖ ﱂ ُﻳ ﹺ‬
‫ﺤﺜﹼ ْ‬
‫ﺏ ﺍﻷﻧﺎﺋﺐ ( ) ﺇﺫﺍ ﻣَﺎ ﺍﺳُﺘ ِ‬‫) ﺗﺪﻳ ُﺮ ﻋﻴﻮﻧﹰﺎ ُﺭﻛﱢﺒﺖ ﰲ ﺑَﺮﺍ ِﻃ ﹴﻞ ** ﻛﺠْﻤﺮ ﺍﻟﻐَﻀﻰ ُﺧﺰْﺭﹰﺍ ِﺫﺭَﺍ ُ‬
‫ﺖ ** ﻋﻠﻴﻪ ﺑﺪُﻭﻥ ﺍﳉﹸﻬﺪ ﺳُﺒ ﹶﻞ‬ ‫ﻑ ﺃﻣﺴ ﹶﻜ ْ‬
‫ﺻﻠﹾﺘﹰﺎ ﻣﺪَﻯ ﺍﻟﻄﹼﺮ ِ‬ ‫ﺐ ( ) ﻭﺇﻥ ﺑﺎﺻﻬﺎ َ‬
‫** ﳍﻦﱠ ﺿَﺮﺍﺀٌ ﺃﻭ ﳎﺎﺭﹺﻱ ﺍ ﹶﳌﺬﹶﺍﻧ ﹺ‬
‫ﺐ(‬
‫ﺖ ﺍﳉِﺮْﻡ ﻋﺎﺭﻱ ﺍﻟﺮﱠﻭﺍﺟ ﹺ‬ ‫ﺨ ِ‬‫ﺐ ﻋﻨﻬﺎ ﺇﺫﺍ ﺍﻧﺘﺤﺖ ** ﻟﻨﺒّﺄﺓ َﺷ ْ‬‫ﺍﳌﺬﺍﻫﺐ ( ) ﺗﻜﺎ ُﺩ َﺗ ﹶﻔﺮﱠﻯ ﺍﻷُﻫ ُ‬

‫) ﻛﺄﻥﹼ ﻏﺼﻮﻥ ﺍﳋﻴﺰﺭﺍ ِﻥ ُﻣﺘُﻮﻧُﻬﺎ ** ﺇﺫﺍ ﻫﻲ ﺟَﺎﻟﺖ ﰲ ﻃِﺮﺍ ِﺩ ﺍﻟﺜﱠﻌﺎﻟﺐ ( ) ﻛﻮﺍﺷ ُﺮ ﻋﻦ ﺃﻧﻴﺎﻬﺑﻦﱠ ﻛﻮﺍﱀﹲ ** ﻣُ ﹶﺬﻟﹼﻘﺔ‬
‫ﺐ‬
‫ﺍﻵﺫﺍﻥ ﺷﻮﺱ ﺍﳊﻮﺍﺟﺐ ( ﰒ ﻭﺻﻒ ﺍﻟﻔﻬﻮﺩ ‪ ) :‬ﺑﺬﻟﻚ ﺃﺑﻐﻲ ﺍﻟﺼّﻴ َﺪ ﻃﻮﺭﹰﺍ ﻭﺗﺎﺭﺓ ** ﲟُﺨْ ﹶﻄ ﹶﻔ ِﺔ ﺍﻷﻛﹾﻔﺎ ﹺﻝ ﺭُ ْﺣ ﹺ‬
‫ﻕ ﻛﺄﻥﹼ ﻋﻴﻮﻬﻧﺎ **‬ ‫ﺏ ( ) ُﻣ َﺪﻧّﺮٍﺓ ﻭُ ْﺭ ﹴ‬
‫ﺐ ﺍﻟﻐَﻮﺍﺭ ﹺ‬
‫ﺏ ﻧُ ْﻤ ﹴﺮ ﻇﻬﻮﺭُﻫﺎ ** ﳐﻄﹼﻄ ِﺔ ﺍﻵﻣَﺎﻕ ﻏﹸﻠ ﹺ‬
‫ﺍﻟﺘﱠﺮﺍﺋﺐ ( ) ﻣﺮﻗﹼﻘﹶﺔ ﺍﻷَﺫﻧﺎ ﹺ‬
‫ﺣَﻮﺍ ﹺﺟﻞﹸ ﺗﺴﺘَﺬﹾﻣﻰ ﻣﺘﻮ ﹶﻥ ﺍﻟﺮّﻭﺍﻛﺐ (‬

‫ﺲ ** ﲣﺎ ﹸﻝ‬
‫ﺐ ( ) ﻣُ َﻮﻟﹼﻌﺔ ﻓﻄﺢ ﺍﳉِﺒﺎِﻩ ﻋﻮﺍﺑ ﹴ‬
‫ﺿ َﺮ ﹴﻡ ﰲ ﻇﹸﻠﻤِﺔ ﺍﻟﻠﱠﻴﻞ ﺛﺎﻗ ﹺ‬
‫) ﺇﺫﺍ ﻗﻠﱠﺒﺘﻬﺎ ﰲ ﺍﻟﻔِﺠﺎﺝ ﺣﺴﺒﺘﻬﺎ ** ﺳَﻨﺎ َ‬
‫ﺐ ( ) ﺫﻭﺍﺕ‬‫ﺱ ﻣﻦ ﻛﻞﱢ ﺟﺎﻧ ﹺ‬ ‫ﻑ ﻛﺄﻧّﻬﺎ ** ﻣَﺪﺍﻫ َﻦ ﻟﻺﺟْﺮﺍ ﹺ‬ ‫ﺐ ( ) ﻧَﻮﺍﺻِﺐ ﺁﺫﺍﻥ ِﻟﻄﹶﺎ ٍ‬ ‫ﻋﻠﻰ ﺃﺷﺪﺍﻗِﻬﺎ ﺧﻂﱠ ﻛﺎﺗ ﹺ‬
‫ﺏ‬
‫ﲔ ﻛﹶﺄﻧّﻬﺎ ** ﺗﻌﻘﺮ ُ‬
‫ﻒ ﹶﻗ ﹴ‬
‫ﺐ ( ) ﺫِﺭﺍﺏ ﺑﻼ ﺗﺮﻫﻴ ِ‬ ‫ﺻﻢﱢ ﺍﻟﺼﱡﺨﻮ ﹺﺭ ﻧَﻮﺍ ِﺷ ﹺ‬
‫ﻑ ُﺭﻛﱢﺒﺖ ﰲ ﺃ ﹸﻛﻔﱢﻬﺎ ** َﻧ ﻮَﺍ ِﻓ ﹶﺬ ﰲ ُ‬
‫ﺃﺷﺎ ٍ‬
‫ﺐ ﺍﻟﻜﺘﺎﺋﺐ (‬ ‫ﺖ ﺑﺎﻟﺒﹺﻴﺪ ﺷُﻬ َ‬
‫ﺴ ْ‬‫ﺱ ﻣَﺎﱂ ﺗﻠﻖ َﺣﺮْﺑﹰﺎ ﻭﺭَﺟْﻠﺔﹲ ** ﺇﺫﺍ ﺁﻧ َ‬
‫ﻍ ﺍﳌِﻼﺡ ﺍﻟﻜﻮﺍﻋِﺐ ( ) ﻓﻮﺍﺭ ُ‬ ‫ﺃﺻﺪﺍ ﹺ‬

‫ﺏ ﰲ ﻛﻞﱢ ﻻﺣِﺐ ( ) ﺗﻀﺎ َﺀﻝﹸ ﺣﺘّﻰ ﻻ ﺗﻜﺎ ُﺩ ﺗُﺒﹺﻴﻨُﻬﺎ ** ﻋُﻴُﻮﻥﹲ‬

‫ﲔ َﻳﻜﹸﻮ ﹸﻥ ﺩَﺭﻳﺌ ﹰﺔ ** ﳍﻦﱠ ﺑﹺﺬﻱ ﺍ َﻷﺳْﺮﺍ ﹺ‬
‫ﺴ ِﻜ ٌ‬
‫) ﺗ َﺮﻭﱟ َﻭَﺗ ْ‬
‫ﺚ ﺟَﺮﻳﹺﻬﺎ ** ﺿِﺮﺍﺀٌ ِﻣَﺒﻼﹼﺕ ﺑﻄﻮﻝ ﺍﻟﺘﱠﺠﺎﺭﺏ ( )‬
‫ﻕ ﺃﻣﻜ ﹸ‬‫ﺏ ( ) ﺣﺮﺍﺹٌ ﻳَﻔﻮﺕ ﺍﻟﱪ َ‬ ‫ﻟﺪﻯ ﺍﻟﺼﺮﱠﺍﺕ ﻏﲑ ﻛﻮﺍﺫ ﹺ‬
‫ﺗُ ﻮَﺳﱢﺪ ﺃﺟْﻴﺎ َﺩ ﺍﻟ ﹶﻔﺮَﺍﺋِﺲ ﺃﺫﺭﻋﹰﺎ ** ﻣ َﺮﻣّﻠ ﹰﺔ ﲢﻜﻰ ﻋﻨﺎﻕ ﺍﳊﹶﺒﺎﺋﺐ (‬

‫ﺕ ﻣﻦ ﺍﳉﻮﻉ ﻓﻠﻤﺎ ﺍﺿﻄﺮﺭﻧﺎﻩ ﻗﺎﻝ ‪:‬‬ ‫ﺡ ﺣﺘّﻰ ﻛﺪﻧَﺎ ﳕﻮ ُ‬

‫ﻗﺎﻝ ﺩِﻋْﺒﻞﹲ ﺍﻟﺸﺎﻋﺮ ‪ :‬ﺃﻗﻤﻨﺎ ﻋﻨﺪ ﺳﻬﻞ ﺑﻦ ﻫﺎﺭﻭ ﹶﻥ ﻓﻠﻢ ﻧﱪ ْ‬
‫ﺱ ﻫﺮﻡ ﻟﻴﺲ ﻗﺒﻠﹶﻬﺎ ﻭﻻ ﺑﻌﺪَﻫﺎ ﻏﲑُﻫﺎ ﻻ ﲢﺰﱡ‬
‫ﻳﺎﻏﻼﻡ ﻭﻳْﻠﹶﻚ ﻏﺪﱢﻧﺎ ﻗﺎﻝ ‪ :‬ﻓﹸﺄﺗِﻴﻨﺎ ﺑﻘﹶﺼﻌﺔٍ ﻓﻴﻬﺎ ﻣﺮﻕٌ ﻓﻴ ِﻪ ﳊ ُﻢ ﺩﻳﻚ ﻋﺎ ﹴ‬
‫ﻓﻴﻪ ﺍﻟﺴﻜﲔ ﻭﻻ ﺗﺆﺛﱢﺮ ﻓﻴﻪ ﺍﻷﺿﺮﺍﺱ ﻓﺎﻃﹼﻠﻊ ﰲ ﺍﻟﻘﺼﻌﺔ ﻭﻗﻠﱠﺐ ﺑﺼﺮَﻩ ﻓﻴﻬﺎ ﰒﹼ ﺃﺧﺬ ِﻗﻄﹾﻌ ﹶﺔ ﺧﺒ ﹴﺰ ﻳﺎﺑﺲ ﻓﻘﻠﱠﺐ ﲨﻴﻊ‬
‫ﻣَﺎﰲ ﺍﻟﻘﹶﺼﻌﺔ ﺣﺘﱠﻰ ﻓﻘﺪ ﺍﻟﺮﺃﺱ ﻣﻦ ﺍﻟﺪﱢﻳﻚ ﻭﺣﺪﻩ ﻓﺒﻘﻲ ﻣﻄﺮﹺﻗﹰﺎ ﺳﺎ َﻋﹰﺔ ﰒﱠ ﺭﻓﻊ ﺭﺃﺳﻪ ﺇﱃ ﺍﻟﻐﻼﻡ ﻓﻘﺎﻝ ‪ :‬ﺃﻳﻦ ﺍﻟﺮﱠﺃﺱ‬
 ‫ﺖ ﺃﻧﱢﻲ ﻻ ﺁﻛﻠﹸﻪ ﻓﻮﺍﻟﻠﹼﻪ ﺇﻧﱢﻲ‬
‫ﺖ ﺑﻪ ﻗﺎﻝ ‪ :‬ﻭﱂ ﺭﻣﻴﺖ ﺑﻪ ﻗﺎﻝ ‪ :‬ﱂ ﺃﻇﻨّﻚ ﺗﺄﻛﻠﻪ ﻗﺎﻝ ‪ :‬ﻭ َﻷﻱﱢ ﺷﻲ ٍﺀ ﻇﹶﻨﻨ َ‬‫ﻓﻘﺎﻝ ‪ :‬ﺭﻣﻴ ُ‬
‫ﻷَﻣﻘﺖُ ﻣَﻦ ﻳﺮﻣﻲ ﺑﺮﺟﻠﻴ ِﻪ ﻓﻜﻴﻒ ﻣﻦ ﻳﺮﻣﻲ ﺑﺮﺃﺳﻪ ﰒ ﻗﺎﻝ ﹶﻟﻪُ ‪ :‬ﻟﻮ ﱂ‬

‫ﺖ ﺇﻻﹼ ﻟﻠﻄﱢﻴَﺮِﺓ ﻭﺍﻟﻔﺄﻝ ﻟﻜﹶﺮ ْﻫﺘُﻪ ﺍﻟﺮﺃﺱ ﺭﺋﻴﺲٌ ﻭﻓﻴ ِﻪ ﺍﳊﻮﺍﺱﱡ ﻭﻣﻨﻪ ﻳﺼﺪَﺡ ﺍﻟﺪﻳﻚ ﻭﻟﻮﻻ ﺻﻮﺗُﻪ ﻣﺎ‬
‫ﺃﻛﺮ ْﻩ ﻣَﺎ ﺻﻨَﻌ َ‬
‫ﺃﺭﹺﻳ َﺪ ﻭﻓِﻴ ِﻪ ﻓﹶﺮﻗﹸﻪ ﺍﻟﺬﻱ ﻳُﺘﱪّﻙ ﺑﻪ ﻭﻋَﻴُﻨُﻪ ﺍﻟﱵ ﻳﻀﺮﺏ ﻬﺑﺎ ﺍﳌﺜﻞ ﻳﻘﺎﻝ ‪ :‬ﺷﺮﺍﺏٌ ﻛﻌﲔ ﺍﻟﺪﻳﻚ ﻭ ِﺩﻣَﺎﻏﹸﻪ ﻋﺠﻴﺐ ﻟﻮﺟَﻊ‬
‫ﻂ(‬‫ﺍﻟﻜﻠﻴﺔ ﻭﱂ ﺃ َﺭ ﻋَﻈﻤﹰﺎ ﹶﻗ ﱡ‬
‫ﺖ ﺃﻥﹼ ﺍﻟﻌِﻴﺎﻝ ﻳﹾﺄ ﹸﻛﻠﹸﻮﻧﻪ ﻭﺇ ﹾﻥ ﻛﺎ ﹶﻥ ﺑ ﹶﻠ ﹶﻎ ﻣﻦ‬
‫ﺖ ﺃﻧﱢﻲ ﻻ ﺁﻛﻠﹸﻪ ﻇﻨﻨ َ‬
‫ﺃﻫﺶﱠ ﲢﺖ ﺍﻷﺳﻨﺎﻥِ ﻣﻦ َﻋﻈﹾﻢ ﺭﺃ ِﺳ ِﻪ ﻓ َﻬﻼﹼ ﺇ ﹾﺫ ﻇﻨﻨ َ‬
‫ﺡ ﻭﻣﻦ ﺍﻟﺴﱠﺎﻕ ﻭﺍﻟﻌﻨﻖ ﺍﻧﻈ ْﺮ ﺃﻳﻦ‬ ‫ﺖ ﺃﻧّﻪ ﺧﲑٌ ﻣﻦ ﻃﹶﺮَﻑ ﺍﳉﹶﻨﺎ ﹺ‬
‫ُﻧ ْﺒﻠِﻚ ﺃﻧّﻚ ﻻ ﺗﺄﹾﻛﻠﹸﻪ ﻓﺈﻥﹼ ِﻋ ْﻨﺪَﻧﺎ ﻣﻦ ﻳ ﹾﺄﻛﹸﻠﹸﻪ ﺃ َﻭ ﻣﺎ ﻋﻠﻤ َ‬
‫ﺖ ﹺﺑِﻪ ﻗﺎﻝ ‪ :‬ﻟﻜﻨﱢﻲ ﺃﺩﺭﻱ ﺃﻧّﻚ ﺭﻣَﻴﺖ ﹺﺑ ِﻪ ﰲ ﺑﻄﻨﻚ ﻭﺍﻟﻠﹼ ُﻪ ﺣَﺴﻴﺒﻚ ‪.‬‬
‫ﻫﻮ ﻗﺎﻝ ‪ :‬ﻭﺍﻟﻠﹼﻪ ﻣﺎ ﺃﺩﺭﻱ ﺃﻳ َﻦ ﺭﻣﻴ ُ‬

‫ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﻓﺎﲢﺔ‬

‫ﺍﺳﺘﻨﺸﺎﻁ ﺍﻟﻘﺎﺭﺉ ﺑﺒﻌﺾ ﺍﳍﺰﻝ‬

‫ﻚ‬
‫ﺤ ﹶﺬ ﺍﻟﻌﻘﻮﻝ ﻓﺈﻧّﺎ ﺳﻨﻨﺸﱢﻄ َ‬
‫ﳉﺪﱢ ﻭﺑﺎﻻﺣﺘﺠﺎﺟﺎ ﺕِ ﺍﻟﺼﺤﻴﺤﺔ ﻭﺍﳌ َﺮ ﻭﱠﺟﺔ ﻟﺘﻜﺜﱠﺮ ﺍﳋﻮﺍﻃﺮ ﻭﺗﺸ َ‬ ‫ﻭﺇﻥ ﻛﻨﱠﺎ ﻗﺪ ﺃﻣَﻠﹾﻠﻨﺎﻙ ﺑﺎ ِ‬
‫ﻁ ﻏﺒﺎﻭ ِﺓ ﺻﺎﺣﺒﻪ ﻣﻦ‬ ‫ﺕ ﺍﻟﻐﺮﻳﺒﺔ ﻓﺮ ﺏﱠ ﺷﻌ ﹴﺮ ﻳﺒ ﹸﻠ ﹸﻎ ﺑ ﹶﻔ ْﺮ ِ‬
‫ﺑﺒﻌﺾ ﺍﻟﺒَﻄﺎﻻﺕ ﻭﺑﺬﻛﺮ ﺍﻟﻌﻠﻞ ﺍﻟﻈﱠﺮﻳﻔﺔ ﻭﺍﻻﺣﺘﺠﺎﺟﺎ ِ‬
‫ﲨ ﹺﻊ ﺍﳌﻌﺎﱐ ‪.‬‬ ‫ﺍﻟﺴﺮﻭﺭ ﻭﺍﻟﻀﺤﻚ ﻭﺍﻻﺳﺘﻄﺮﺍﻑ ﻣﺎ ﻻ ﻳﺒﻠﻐﻪ ﺣﺸ ُﺪ ﺃﺣﺮﱢ ﺍﻟﻨﻮﺍﺩﺭ ﻭﺃ َ‬

‫ﲔﰲ‬ ‫ﺝ ﻣﺘﻨﺎ ﹺﺯ َﻋ ﹺ‬
‫ﺚ ﺍﻷﻋﺮﺍﺏ ﻭﺍﻷﻣ ُﺮ ﺍﻵﺧَﺮ ﺍﺣﺘﺠﺎ ُ‬ ‫ﻉ ﺣﺪﻳ ِ‬‫ﻑ ﺃﻣﺮَﻳﻦ ﺍﺳﺘﻈﺮﺍﻓﹰﺎ ﺷﺪﻳﺪﹰﺍ ‪ :‬ﺃﺣﺪﳘﺎ ﺍﺳﺘﻤﺎ ُ‬ ‫ﻭﺃﻧﺎ ﺃﺳﺘﻈِﺮ ُ‬
‫ﺐ ﺍﻟﻄﱢﻴﺐ ﻣﺎ ﻳُﻀﺤِﻚ ﻛﻞﱠ ﹶﺛﻜﹾﻼ ﹶﻥ ﻭﺇﻥ ﺗﺸﺪﱠﺩ ﻭﻛﻞﱠ‬ ‫ﺍﻟﻜﻼﻡ ﻭﳘﺎ ﻻ ﳛﺴﻨﺎ ِﻥ ﻣﻨﻪ ﺷﻴﺌﹰﺎ ﻓﺈﻧﱠﻬﻤﺎ ﻳُﺜﲑﺍ ِﻥ ﻣﻦ ﻏﹶﺮﻳ ﹺ‬
‫ﺐ ﺍﻟﻐﻀَﺐ ﻭﻟﻮ ﺃﻥﱠ ﺫﻟﻚ ﻻ ﳛﻞﹼ ﻟﻜﺎﻥ ﰲ ﺑﺎﺏ ﺍﻟﻠﱠﻬﻮ ﻭﺍﻟﻀﱠﺤِﻚ ﻭﺍﻟﺴﱡﺮﻭ ﹺﺭ ﻭﺍﻟﺒَﻄﺎﻟﺔ‬ ‫ﻏﻀﺒﺎ ﹶﻥ ﻭﺇﻥ ﺃﺣﺮﻗﹶﻪ ﹶﻟﻬﹺﻴ ُ‬
‫ﻭﺍﻟﺘﺸﺎﻏﹸﻞ ﻣﺎ ﳚﻮﺯ ﰲ ﻛﻞﱢ ﻓﻦ ‪.‬‬
‫ﺖ ﳑﱠﻦ ﻳﺴﺘﻌﻤِﻞ ﺍﳌﻼﻟ ﹶﺔ‬ ‫ﻼ ﻭﻧُﻮ ﹺﺭﺩُ ﻋﻠﻴﻚ ﻣﻦ ﺍﺣﺘﺠﺎﺟﺎﺕ ﺍﻷﻏﺒﻴﺎ ِﺀ ُﺣﺠَﺠﹰﺎ ﻓﺈ ﹾﻥ ﻛﻨ َ‬ ‫ﻭﺳﻨﺬﻛﺮ ﻣﻦ ﻫﺬﺍ ﺍﻟﺸﻜﻞ ﻋِﻠ ﹰ‬
‫ﺏ ﺗﻨﺸﻴﻄﹰﺎ ﻟﻘﻠﹾﺒﻚ ﻭﺟَﻤﺎﻣﹰﺎ ﻟﻘ ﻮﱠﺗﻚ ﻭﻟﻨﺒﺘﺪِﺉ ﺍﻟﻨﱠﻈ َﺮ ﰲ ﺑﺎﺏ ﺍﳊﻤﺎﻡ ﻭﻗﺪ ﺫﻫﺐ‬
‫ﻭَﺗ ْﻌﺠَﻞ ﺇﻟﻴﻪ ﺍﻟﺴﺂﻣﺔ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺒﺎ ُ‬
‫ﺙ ﺍﻟﻨﺸﺎﻁ ‪.‬‬ ‫ﻋﻨﻚ ﺍﻟﻜﹶﻼ ﹸﻝ ﻭﺣ َﺪ ﹶ‬
‫ﻒ ﺗﺒﻴﱡﻦ‬
‫ﲑ ﻭﺩﺭﺍﺳ ِﺔ ﻛﺘُﺐ ﻭﺣِﻠ َ‬
‫ﲑ ﻭﺗﻨﻘ ﹴ‬
‫ﻒ ﺗﻔﻜ ﹴ‬
‫ﺖ ﺇﻟ َ‬‫ﺐ ﻋﻠ ﹴﻢ ﻭ ﹺﺟﺪﱟ ﻭﻛﻨﺖ ﳑﺮﱠﻧﹰﺎ ﻣﻮﻗﱠﺤﹰﺎ ﻭﻛﻨ َ‬
‫ﺖ ﺻﺎﺣ َ‬ ‫ﻭﺇﻥ ﻛ ْﻨ َ‬
‫ﻀ ْﺮ َﻙ ﻣﻜﺎﻧﻪ ﻣﻦ ﺍﻟﻜِﺘﺎﺏ ﻭ ﹶﲣﻄﱢﻴﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺃﻭﱃ ﺑﻚ‬‫ﻭﻛﺎﻥ ﺫﻟﻚ ﻋﺎﺩﺓ ﻟﻚ ﱂ ﻳ ِ‬
 ‫ﺏ ﻭﺃﻓﺼﱢ ﹸﻞ ﺃﺑﻮﺍَﺑﻪ ﺑﻨﻮﺍ ِﺩ َﺭ‬
‫ﺖ ﻭﺍﻟﻠﹼ ُﻪ ﺍﳌﻮﻓﱢﻖ ﺃﻧﱢﻲ ﺃﻭﺷﱢﺢ ﻫﺬﺍ ﺍﻟﻜﺘﺎ َ‬
‫ﺿﺮﻭﺭﺓ ﺍﻟﺘﻨﻮﻳﻊ ﰲ ﺍﻟﺘﺄﻟﻴﻒ ﻭﻋﻠﻰ ﺃﻧﱢﻲ ﻗﺪ ﻋﺰﻣ ُ‬
‫ﺉ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺑﺎﺏ ﺇﱃ ﺑﺎﺏ ﻭﻣﻦ ﺷﻜﻞ ﺇﱃ ﺷﻜﻞ‬ ‫ﺏ ﺍﻷﺣﺎﺩﻳﺚ ﻟﻴﺨﺮﺝ ﻗﺎﺭ ُ‬ ‫ﺏ ﺍﻟﺸﱢﻌﺮ ﻭﺿﺮﻭ ﹺ‬‫ﻣﻦ ﺿُﺮﻭ ﹺ‬
‫ﺕ ﺍﳌ ﹾﻄ ﹺﺮﺑَﺔ ﻭﺍﻷﻏﺎﱐﱠ ﺍﳊﺴﻨﺔ ﻭﺍﻷﻭﺗﺎ َﺭ ﺍﻟﻔﹶﺼﻴﺤﺔ ﺇﺫﺍ (‬
‫ﻉ ﲤ ﱡﻞ ﺍﻷﺻﻮﺍ َ‬
‫ﺖ ﺍﻷﲰﺎ َ‬
‫ﻓﺈﻧﱢﻲ ﺭﺃﻳ ُ‬
‫ﻃﺎﻝ ﺫﻟﻚ ﻋﻠﻴﻬﺎ ﻭﻣﺎ ﺫﻟﻚ ﺇﻻﱠ ﰲ ﻃﺮﻳﻖ ﺍﻟﺮﺍﺣﺔ ﺍﻟﱵ ﺇﺫﺍ ﻃﺎﻟﺖ ﺃﻭﺭﺛﺖ ﺍﻟﻐﻔﻠﺔ ‪.‬‬
‫ﺢ ﻭﻣﺎ‬
‫ﲑ ِﻟﻤَﺎ ﻃﺎ ﹶﻝ ﻭﻛﺜﹸﺮ ﺃﺻ ﹶﻠ َ‬
‫ﺕ ﰲ ﺻﻐﺎ ﹺﺭ ﺍﻟﻜﺘﺐ ﻫﺬﻩ ﺍﻟﺴﱢﲑ ﹶﺓ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺘﱠﺪﺑ ُ‬ ‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻷَﻭﺍﺋ ﹸﻞ ﻗﺪ ﺳﺎﺭ ْ‬
‫ﻏﺎﻳﺘﻨﺎ ﻣِﻦ ﺫﻟﻚ ﻛﻠﱢﻪ ﺇﻻﱠ ﺃﻥ ﺗَﺴﺘَﻔﻴﺪُﻭﺍ ﺧﲑﹰﺍ ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺪﱠﺭﺩﺍﺀ ‪ :‬ﺇﻧﱢﻲ ﻷُﺟﻢﱡ ﻧﻔﺴﻲ ﺑﺒَﻌْﺾ ﺍﻟﺒﺎﻃﻞ ﻛﺮﺍﻫ ﹶﺔ ﺃ ﹾﻥ ﺃﲪِﻞ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﳊﻖ ﻣﺎ ﳝ ﱡﻠﻬﺎ ‪.‬‬
‫ﻓﻤﻦ ﺍﻻﺣﺘﺠﺎﺟﺎﺕ ﺍﻟﻄﻴﱢﺒﺔ ﻭﻣﻦ ﺍﻟﻌِﻠﻞ ﺍﳌﻠﻬﻴﺔ ﻣﺎ ﺣﺪﱠﺛﲏ ﺑﻪ ﺍﺑﻦ ﺍﳌﺪﻳﲏ ﻗﺎﻝ ‪ :‬ﲢ ﻮﱠﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺍﻟﻜﺮْﺧﻲﱡ‬
‫ﱐ ﺇﱃ‬
‫ﺍﻟﻠﱢﺤﻴﺎ ﱡ‬

‫ﳊﺮْﺑﻴﱠﺔ ﻓﺎﺩﱠﻋﻰ ﺃﻧﱠﻪ ﻓﻘﻴﻪ ﻭﻇﻦﱠ ﺃﻥﱠ ﺫﻟﻚ ﳚﻮ ُﺯ ﻟﻪ ﳌﻜﺎ ِﻥ ﳊﻴﺘﻪ ﻭ َﺳﻤْﺘﻪ ﻗﺎﻝ ‪ :‬ﻓﺄﻟﻘﻰ ﻋﻠﻰ ﺑﺎﺏ ﺩﺍﺭﻩ ﺍﻟﺒﻮﺍﺭﻱّ‬
‫ﺍﹶ‬
‫ﺾ ﺍﳉﲑﺍﻥ ﻓﺄﺗﺎﻩ ﺭﺟﻞﹲ ﻓﻘﺎﻝ ‪ :‬ﻳﺎ ﺃﺑﺎ ﻋﺒ ِﺪ ﺍﻟﻠﹼ ِﻪ ﺭﺟﻞﹲ ﺃﺩﺧﻞ ﺇﺻَﺒﻌَﻪ ﰲ ﺃﻧﻔﻪ ﻓﺨﺮَﺝ ﻋﻠﻴﻬﺎ‬
‫ﻭﺟﻠﺲ ﻭﺟﻠﺲ ﺇﻟﻴﻪ ﺑﻌ ُ‬
‫ﺕ ﻓﻘﻴﻬﹰﺎ‬ ‫ﺕ ﻃﺒﻴﺒﹰﺎ ﺃﻭ ﻗﻌﺪ َ‬‫ﺩﻡٌ ﺃﻱﱠ ﺷﻲ ٍﺀ ﻳﺼﻨﻊ ﻗﺎﻝ ‪ :‬ﳛﺘﺠﻢ ﻗﺎﻝ ‪ :‬ﻗﻌﺪ َ‬

‫ﺟﻮﺍﺏ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺍﳌﺮﻭﺯﻱ‬

‫ّ ( ﻭﺣﺪﱠﺛﲏ ﴰﻌﻮﻥ ﺍﻟﻄﺒﻴﺐ ﻗﺎﻝ ‪ :‬ﻛﻨﺖ ﻳﻮﻣﺎ ﻋﻨﺪ ﺫﻱ ﺍﻟﻴَﻤﻴﻨﲔ ﻃﺎﻫ ﹺﺮ ﺑﻦ ﺍﳊﺴﲔ ﻓﺪﺧﻞ ﻋﻠﻴﻪ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﹼﻪ‬
‫ﺍﳌﺮ َﻭ ﹺﺯﻱّ ﻓﻘﺎﻝ ﻃﺎﻫﺮ ‪ :‬ﻳﺎ ﺃﺑﺎ ﻋﺒ ِﺪ ﺍﻟﻠﹼﻪ‬

‫ﺖ ﺍﻟﻌﺮﺍﻕ ﻗﺎﻝ ‪ :‬ﻣﻨﺬ ﻋِﺸﺮﻳﻦ ﺳﻨ ﹰﺔ ﻭﺃﻧﺎ ﺻﺎﺋﻢ ﻣﻨﺬ ﺛﻼﺛﲔ ﺳﻨﺔ ﻗﺎﻝ ‪ :‬ﻳﺎ ﺃﺑﺎ ﻋﺒ ِﺪ ﺍﻟﻠﹼﻪ ﺳﺄﻟﻨﺎﻙ ﻋﻦ‬
‫ﻣ ﹾﺬ ﻛ ْﻢ ﺩﺧﻠ َ‬
‫ﻣﺴﺄﻟ ٍﺔ ﻓﺄﺟﺒﺘَﻨﺎ ﻋﻦ ﻣﺴﺄﻟﺘﲔ‬

‫ﺟﻮﺍﺏ ﺷﻴﺦ ﻛﻨﺪﻱ‬

‫ﺐ ِﻛﻨْﺪﺓ ﻓﻘﻠﺖ ﻟﻪ‬

‫ﻭﺣﺪﱠﺛﲏ ﺃﺑﻮ ﺍﳉﻬﺠﺎﻩ ﻗﺎﻝ ‪ :‬ﺍﺩﱠﻋﻰ ﺷﻴﺦٌ ﻋﻨﺪﻧﺎ ﺃﻧﱠﻪ ﻣﻦ ﻛﻨﺪﺓ ﻗﺒ ﹶﻞ ﺃﻥ ﻳﻨﻈ َﺮ ﰲ ﺷﻲ ٍﺀ ﻣﻦ ﻧﺴ ﹺ‬
‫ﻳﻮﻣﹰﺎ ﻭﻫﻮ ﻋﻨﺪﻱ ‪ :‬ﳑﻦ ﺃﻧﺖ ﻳﺎ ﺃﺑﺎ ﻓﻼﻥ ﻗﺎﻝ ‪ :‬ﻣﻦ ﻛﻨﺪﺓ ﻗﻠﺖ ‪ :‬ﻣﻦ ﺃﻳﱢﻬﻢ ﺃﻧﺖ ﻗﺎﻝ ‪ :‬ﻟﻴﺲ ﻫﺬﺍ ﻣﻮﺿ َﻊ ﻫﺬﺍ‬
‫ﺍﻟﻜﻼﻡ ﻋﺎﻓﺎﻙ ﺍﻟﻠﹼﻪ ‪.‬‬
‫ﺐ ﳑﻦ ﻳﺄﺧﺬﻩ‬
‫ﺖ ﻋﻠﻰ َﺧﺘَﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺑﺮﻳﺮﺓ ﻭﻛﺎﻥ ﺷﻴﺨﹰﺎ ﻳﻨﺘﺤﻞ ﻗﻮﻝ ﺍﻹﺑﺎﺿﻴﱠﺔ ﻓﺴﻤﻌﺘُﻪ ﻳﻘﻮﻝ ‪ :‬ﺍﻟﻌﺠ ُ‬
‫ﻭﺩﺧﻠ ُ‬
‫ﺍﻟﻨﱠﻮ ُﻡ ﻭﻫﻮ ﻻ ﻳﺰﻋﻢ ﺃﻥﱠ ﺍﻻﺳﺘﻄﺎﻋﺔ ﻣﻊ ﺍﻟﻔﻌْﻞ ﻗﻠﺖ ‪ :‬ﻣﺎ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﻗﺎﻝ ‪ :‬ﺍﻷﺷﻌﺎﺭ ﺍﻟﺼﺤﻴﺤﺔ ﻗﻠﺖ ‪:‬‬
‫ﻣﺜﻞ ﻣﺎﺫﺍ ﻗﺎﻝ ‪ :‬ﻣﺜﻞ ﻗﻮﻟﻪ ‪:‬‬

‫ﺽ ﺇﻻﹼ ﻭﻓﻘﺎ ﻭﻣﺜﻞ ﻗﻮﻟﻪ ‪ :‬ﻳَﻬ ﻮﹺﻳﻦ ﺷﺘﱠﻰ ﻭﻳﻘﻌﻦ ﻭﻓﻘﺎ ﻭﻣﺜﻞ ﻗﻮﳍﻢ ﰲ ﺍﳌﺜﻞ ‪ :‬ﻭ ﹶﻗﻌَﺎ ﻛ ِﻌ ﹾﻜ َﻤ ْﻲ ﻋَﲑ ‪.‬‬
‫ﻣَﺎ ﺇ ﹾﻥ ﻳ ﹶﻘ ْﻌ َﻦ ﺍ َﻷ ْﺭ َ‬
‫ﺻﺨْﺮ َﺣﻄﱠﻪ ﺍﻟﺴﱠﻴ ﹸﻞ ﻣﻦ ﻋ ﹺﻞ ( ﻭﻛﻘﻮﻟﻪ ‪ ) :‬ﺃﻛﻒﱡ ﻳﺪﻱ‬
‫ﻭﻛﻘﻮﻟﻪ ﺃﻳﻀﹰﺎ ‪ ) :‬ﻣِﻜﺮّ ِﻣ ﹶﻔﺮﱟ ﻣُﻘﺒ ﹴﻞ ُﻣﺪْﺑ ﹴﺮ ﻣﻌﹰﺎ ** ﹶﻛﺠُﻠﻤﻮ ِﺩ َ‬
 ‫ﻋﻦ ﺃ ﹾﻥ ﲤﺲﱠ ﺃﻛﻔﻬﻢ ** ﺇﺫﺍ ﳓ ُﻦ ﺃﻫ ﻮَﻳﻨﺎ ﻭﺣﺎﺟﺘﻨﺎ َﻣﻌَﺎ ( ﰒ ﺃﻗﺒﻞ ﻋﻠﻲﱠ ﻓﻘﺎﻝ ‪ :‬ﺃﻣﺎ ﰲ ﻫﺬﺍ ﻣﻘﻨﻊ ﻗﻠﺖ ‪ :‬ﺑﻠﻰ ﻭﰲ‬
‫ﺩﻭﻥ ﻫﺬﺍ‬

‫ﺟﻮﺍﺏ ﻫﺸﺎﻡ ﺑﻦ ﺍﳊﻜﻢ‬

‫ﻭﺫﻛﺮ ﳏﻤﱠ ُﺪ ﺑ ُﻦ ﺳﻼﱠﻡ ﻋﻦ ﺃﺑﺎ ِﻥ ﺑ ﹺﻦ ﻋﺜﻤﺎ ﹶﻥ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺭﺟﻞﹲ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ ﳍﺸﺎ ﹺﻡ ﺍﺑﻦ ﺍﳊﻜﻢ ‪ :‬ﺃﺗُﺮَﻯ ﺍﻟﻠﹼ َﻪ ﻋﺰﱠ‬
‫ﻭﺟﻞﹼ ﰲ ﻋﺪْﻟﻪ ﻭﻓﻀﻠِﻪ ﻛﻠﱠﻔﻨﺎ ﻣﺎ ﻻ ﻧﻄﻴ ُﻖ ﰒﱠ ﻳﻌﺬﱢﺑُﻨﺎ ﻗﺎﻝ ‪ :‬ﻗ ْﺪ ﻭﺍﻟﻠﹼﻪ ﻓﻌﻞ ﻭﻛﻨﱠﺎ ﻻ ﻧﺴﺘﻄﻴﻊ ﺃ ﹾﻥ ﻧﺘﻜﻠﱠﻢ ﺑﻪ ‪.‬‬

‫ﺳﺆﺍﻝ ﳑﺮﻭﺭ ﻷﰊ ﻳﻮﺳﻒ ﺍﻟﻘﺎﺿﻲ‬

‫ﳊﻴَﻞ‬
‫ﺏﺍ ِ‬
‫ﺐ ﻛﺘﺎ َ‬
‫ﲑ ﺑ ﹶﻈﻬْﺮ ﺍﻟﻜﻮﻓﺔ ﻭﺫﻟﻚ ﺑﻌ َﺪ ﺃﻥ ﻛﺘ َ‬
‫ﻒ ﺍﻟﻘﺎﺿﻲ ﻳﺴ ُ‬
‫ﻭﺣﺪﱠﺛﲏ ﳏﻤّﺪ ﺑﻦ ﺍﻟﺼﺒﺎﺡ ﻗﺎﻝ ‪ :‬ﺑﻴﻨﺎ ﺃﺑﻮ ﻳﻮﺳ َ‬
‫ﻚ‬
‫ﺖ ﻋﻠﻴ َ‬
‫ﺖ ﰲ ﻛﺘﺎﺏ ﺍﳊﻴﻞ ﻭﻗﺪ ﺑﻘﻴ ْ‬ ‫ﺽ ﻟﻪ ﳑﺮﻭﺭٌ ﻋﻨﺪﻧﺎ ﺃﻃﻴﺐ ﺍﳋﻠﹾﻖ ﻓﻘﺎﻝ ﻟﻪ ‪ :‬ﻳﺎ ﺃﺑﺎ ﻳﻮﺳﻒ ﻗﺪ ﺃﺣﺴﻨ َ‬ ‫ﺇﺫ ﻋﺮ َ‬
‫ﳊ ﹺﺮ ﻛﺎﻓﺮٌ ﻫﻮ ﺃﻭ‬
‫ﺴ ﹾﻞ ﻗﺎﻝ ‪ :‬ﺃﺧﱪْﱐ ﻋﻦ ﺍ ِ‬
‫ﻚ ﹶﻓ َ‬
‫ﺖﻟ َ‬
‫ﻣﺴﺎﺋ ﹸﻞ ﰲ ﺍﻟﻔِﻄﻦ ﻓﺈ ﹾﻥ ﺃﺫِﻧﺖ ﱄ ﺳﺄﻟﺘﻚ ﻋﻨﻬﺎ ﻗﺎﻝ ‪ :‬ﻗﺪ ﺃﺫﻧ ُ‬
‫ﻣﺆﻣﻦ ﻓﻘﺎﻝ ﺃﺑﻮ ﻳﻮﺳﻒ ‪ :‬ﺩﻳ ُﻦ ﺍﳊ ﹺﺮ ﺩﻳ ُﻦ ﺍﳌﺮﺃﺓ ﻭﺩﻳ ُﻦ ﺻﺎﺣﺒ ِﺔ ﺍﳊِﺮ ‪ :‬ﺇﻥ ﻛﺎﻧﺖ ﻛﺎﻓﺮ ﹰﺓ ﻓﻬﻮ ﻛﺎﻓﺮ ﻭﺇﻥ ﻛﺎﻧﺖ‬
‫ﻣﺆﻣﻨ ﹰﺔ ﻓﻬﻮ ﻣﺆﻣﻦ ﻗﺎﻝ ‪ :‬ﻣﺎ ﺻﻨﻌﺖ‬

‫ﳊﺮُ ﻛﺎﻓﺮ ﻗﺎﻝ ‪ :‬ﻭﻛﻴﻒ ﻋﻠﻤﺖ ﺫﻟﻚ ﻗﺎﻝ ﻷﻥﱠ ﺍﳌﺮﺃﹶﺓ ﺇﺫﺍ‬
‫ﺷﻴﺌﹰﺎ ﻗﺎﻝ ‪ :‬ﻓﻘﻞ ﺃﻧﺖ ﺇ ﹶﺫ ﹾﻥ ﺇ ﹾﺫ ﱂ ﺗﺮﺽ ﺑﻘﻮﱄ ﻓﻘﺎﻝ ‪ :‬ﺍ ِ‬
‫ﳊﺮُ ﺍﻟﻘِﺒﻠﺔ ﻭﺍﺳﺘﻘﺒﻠﺖ ﻫﻲ ﺍﻟﻘﺒﻠﺔ ﻭﻟﻮ ﻛﺎﻥ ﺩﻳﻨُﻪ ﺩﻳ َﻦ ﺍﳌﺮﺃﺓ ﻟﺼﻨﻊ ﻛﻤﺎ ﺗﺼﻨﻊ ﻫﺬﻩ‬
‫ﺕ ﺍﺳﺘﺪﺑﺮ ﺍ ِ‬
‫ﺠ َﺪ ْ‬
‫ﺖ ﺃﻭ ﺳ َ‬
‫ﺭﻛ َﻌ ْ‬
‫ﻭﺍﺣﺪﺓﹲ ﻳﺎ ﺃﺑﺎ ﻳﻮﺳﻒ ﻗﺎﻝ ‪ :‬ﺻﺪﻗﺖ ‪.‬‬
‫ﺖ ﻋﻠﻰ ﺑَﻮﻝ ﻭﺧِﺮﺍﺀ ﻛﻴﻒ‬
‫ﺖ ﺻﺤﺮﺍ َﺀ ﻓﻬﺠ ْﻤ َ‬‫ﻗﺎﻝ ‪ :‬ﻓﺘﺄﺫﻥ ﱄ ﰲ ﺃﺧﺮﻯ ﻗﺎﻝ ‪ :‬ﻧﻌﻢ ﻗﺎﻝ ‪ :‬ﺃﺧﱪﱐ ﻋﻨﻚ ﺇﺫﺍ ﺃﺗﻴ َ‬
‫ﺗﻌﺮﻑ ﺃﺑﻮ ﹸﻝ ﺍﻣﺮﺃ ٍﺓ ﻫﻮ ﺃﻡ ﺑﻮﻝ ﺭﺟﻞ ﻗﺎﻝ ‪ :‬ﻭﺍﻟﻠﹼﻪ ﻣﺎ ﺃﺩﺭﻱ ﻗﺎﻝ ﺃﺟﻞ ﻭﺍﻟﻠﹼﻪ ﻣﺎ ﺗﺪﺭﻱ ﻗﺎﻝ ‪ :‬ﺃﻓﺘﻌﺮﻑ ﺃﻧﺖ ﺫﺍﻙ‬
‫ﻗﺎﻝ ‪ :‬ﻧﻌﻢ ﺇﺫﺍ ﺭﺃﻳﺖ ﺍﻟﺒﻮﻝ ﻗﺪ ﺳﺎﻝ ﻋﻠﻰ ﺍﳋِﺮﺍﺀ ﻭﺑﲔ ﻳﺪﻳﻪ ﻓﻬﻮ ﺑﻮ ﹸﻝ ﺍﻣﺮﺃﺓ ﻭﺧِﺮﺍﺀ ﺍﻣﺮﺃﺓ ﻭﺇﺫﺍ ﺭﺃﻳﺖ ﺍﻟﺒﻮ ﹶﻝ‬
‫ﺑﻌﻴﺪﹰﺍ ﻣﻦ ﺍﳋِﺮﺍﺀ ﻓﻬﻮ ﺑﻮﻝ ﺭﺟﻞ ﻭﺧِﺮﺍﺀ ﺭﺟﻞ ﻗﺎﻝ ‪ :‬ﺻﺪﻗﺖ ‪.‬‬
‫ﺏ ﻣﺴﺎﺋ ﹶﻞ ﻓﻨﺴﻴﺖ ﻣﻨﻬﺎ ﻣﺴﺄﻟﺔ ﻓﻌﺎﻭﺩﺗﻪ ﻓﺈﺫﺍ ﻫﻮ ﻻ ﳛﻔﻈﻬﺎ ‪.‬‬‫ﻗﺎﻝ ‪ :‬ﻭﺣﻜﻰ ﱄ ﺟﻮﺍ َ‬

‫ﺟﻮﺍﺏ ﺍﳊﺠﺎﺝ ﺍﻟﻌﺒﺴﻲ‬

‫ﺖ ﺃﺳﺮﻉ ﻭﺍﻟﺘﻒّ ﻗﺎﻝ ‪ :‬ﻟﻘﺮﺑﻪ‬

‫ﺖ ﺇﺫﺍ ﻧﺒ َ‬
‫ﻭﺣﺪﱠﺛﲏ ﺃﻳﱡﻮﺏ ﺍﻷﻋﻮ ُﺭ ﻗﺎﻝ ﻗﺎﺋﻞ ﻟﻠﺤﺠﺎﺝ ﺍﻟﻌﺒْﺴﻲ ‪ :‬ﻣﺎ ﺑﺎﻝ ﺷﻌﺮ ﺍﻻ ْﺳ ِ‬
‫ﻣﻦ ﺍﻟﺴﱠﻤﺎﺩ ﻭﺍﳌﺎﺀ ﻫﻄِﻞﹲ ﻋﻠﻴﻪ ‪.‬‬

‫ﺟﻮﺍﺏ ﻧﻮﻓﻞ ﻋﺮﻳﻒ ﺍﻟﻜﻨﺎﺳﲔ‬

‫ﻒ ﺍﻟﻜﻨﱠﺎﺳﲔ ﻭﺇﺫﺍ ﻣُﻮﺳْ ﻮَﺱ ﻗﺪ ﻭﻗﻒ ﻋﻠﻴﻪ ﻭﻋﻨﺪَﻩ ﻛ ﱡﻞ‬ ‫ﺖ ﻋﻠﻰ ﻧﻮﻓ ﹴﻞ ﻋَﺮﻳ ِ‬‫ﻭﺣﺪﱠﺛﲏ ﳏﻤﱠﺪ ﺑﻦ ﺣﺴﱠﺎﻥ ﻗﺎﻝ ‪ :‬ﻭﻗﻔ ُ‬
‫ﻉ ﻗﻌ َﺮ ﺍﻟﺒﺌﺮ ﻭﻓﻴﻪ ﹸﻛﺮﱡ ﺧِﺮﺍﺀ ﻭﻫﻮ ﳍﺎ ﻣُﺴْﻠﻢٌ ﻭﻋﻠﻴﻬﺎ‬
‫ﺖ ﻭﺭﺩﺍﻥ ﺗﺪ ُ‬ ‫ﻛﻨﱠﺎﺱ ﺑﺎﻟﻜﹶﺮْﺥ ﻓﻘﺎﻝ ﻟﻪ ﺍﳌﻮﺳﻮَﺱ ‪ :‬ﻣﺎ ﺑﺎﻝ ﺑﻨ ِ‬
 ‫ﻣﻮﻓﺮ ﻭﲡﻲﺀ ﺗﻄﻠﺐ ﺍﻟﻠﱡﻄﺎﺧﺔ ﺍﻟﱵ ﰲ ﺍﺳﺖ ﺃﺣﺪﻧﺎ ﻭﻫﻮ ﻗﺎﻋﺪٌ ﻋﻠﻰ ﺍ ﹶﳌ ﹾﻘﻌَﺪﺓ ﻓﺘﻠﹾﺰﻡ ﻧﻔﺴﻬﺎ ﺍﻟﻜﹸﻠﻔ ﹶﺔ ﺍﻟﻐﻠﻴﻈﺔ‬
‫ﻭﺗﺘﻌﺮﱠﺽ ﻟﻠﻘﺘﻞ ﻭﺇﻧﱠﻤﺎ ﻫﺬﺍ ﺍﻟﺬﻱ ﰲ ﺃﺳﺘﺎﻫﻨﺎ ﻗﲑﺍﻁ ﻣﻦ ﺫﻟﻚ ﺍﻟﺪﺭﻫﻢ ﻭﻗﺪ ﺩﻓﻌﻨﺎ ﺇﻟﻴﻬﺎ ﺍﻟﺪﱢﺭﻫﻢ ﻭﺍﻓﻴﹰﺎ ﻭﺍﻓﺮﹰﺍ ﻗﺎﻝ ‪:‬‬
‫ﻓﻀﺤﻚ ﺍﻟﻘﻮﻡ ﻓﺤﺮﱠﻙ ﻧﻮﻓﻞﹲ ﺭﺃﺳَﻪ ﰒ ﻗﺎﻝ ‪ :‬ﺃﺗﻀﺤﻜﻮﻥ ﻗ ْﺪ ﻭﺍﻟﻠﹼ ِﻪ ﺳﺄﻝ ﺍﻟﺮﺟﻞ ﻓﺄﺟﻴﺒﻮﺍ ﻭﺃﻣﱠﺎ ﺃﻧﺎ ﻓﻘﺪ ﻭﺍﻟﻠﹼﻪ‬
‫ﲔ َﺳَﻨ ﹰﺔ ﻭﻟﻜﻨﱠﻜﻢ ﻻ ﺗﻨﻈﺮﻭﻥ ﰲ ﺷﻲ ٍﺀ ﻣﻦ ﺃﻣﺮ ﺻﻨﺎﻋﺘﻜﻢ ﻻ َﺟ َﺮ َﻡ ﺃﻧﱠﻜﻢ ﻻ ﺗﺮَﺗ ِﻔﻌُﻮﻥ ﺃﺑﺪﹰﺍ ﻗﺎﻝ‬ ‫ﻓﻜﱠﺮﺕ ﻓﻴﻬﺎ ﻣﻨﺬ ﺳﺘﱢ َ‬
‫ﺖ ﺯﻋﻴ ُﻢ ﺍﻟﻘﻮﻡ ﻓﻘﺎﻝ ﻧﻮﻓﻞ ‪ :‬ﻗﺪ ﻋﻠﻤﻨﺎ ﺃﻥﱠ ﺍﻟﺮﱡﻃﹶﺐ‬
‫ﻟﻪ ﺍﳌﻮﺳ ﻮَﺱ ‪ :‬ﻗ ﹾﻞ ﻳﺮﲪُﻚ ﺍﻟﻠﹼﻪ ﻓﺄﻧ َ‬

‫ﺚ ﺃﻃﺮﻑ ﻣﻦ ﺍﻟﻌﺘﻴﻖ ﻭﺍﻟﺸﻲ َﺀ ﻣﻦ َﻣﻌْﺪﻧﹺﻪ ﺃﻃﻴَﺐ ﻭﺍﻟﻔﺎﻛﻬ ﹶﺔ ﻣﻦ ﺃﺷﺠﺎﺭﹺﻫﺎ ﺃﻃﺮﻑ ﻗﺎﻝ ‪:‬‬ ‫ﺐ ﻣﻦ ﺍﻟﺘﱠﻤﺮ ﻭﺍﳊﺪﻳ ﹶ‬
‫ﺃﻃﹾﻴ ُ‬
‫ﺏﻻ‬ ‫ﺖ ﻋﻠﻴﻨﺎ ﺣﱴ ﻇَﻨﻨﱠﺎ ﺃﻧﱠﻚ ﺳﺘُﺠﻴﺐ ﲜﻮﺍ ﹴ‬
‫ﻓﻐﻀﺐ ﺷﺮﻳﻜﹶﻪ ﻣﺴﺒﱢﺢ ﺍﻟﻜﻨﱠﺎﺱ ﰒ ﻗﺎﻝ ‪ :‬ﻭﺍﻟﻠﹼﻪ ﻟﻘﺪ ﻭﺑﱠﺨﺘﻨﺎ ﻭﻫ ﻮﱠﻟ َ‬
‫ﳛﺴﻨُﻪ ﺃﺣﺪ ﻣﺎ ﺍﻷﻣ ُﺮ ﻋﻨﺪَﻧَﺎ ﻭﻋﻨﺪ ﺃﺻﺤﺎﺑﻨﺎ ﻫﻜﺬﺍ ﻗﺎﻝ ‪ :‬ﻓﻘﺎﻝ ﻟﻨﺎ ﺍﳌﻮﺳﻮﺱ ‪ :‬ﻣﺎ ﺍﳉﻮﺍﺏ ﻋﺎﻓﺎﻛﻢ ﺍﻟﻠﹼﻪ ﻓﺈﻧﱢﻲ ﻣﺎ‬
‫ﻒ ﺟﺎﺭﻳ ٍﺔ ﺣﺴﻨﺎﺀ ﰒ ﻋَﺘ ﹾﻘ َﻦ ﻋﻨﺪَﻩ ﻟﱪﺩَﺕ‬
‫ﺖ ﺍﻟﺒﺎﺭﺣ ﹶﺔ ﻣﻦ ﺍﻟﻔِﻜﺮَﺓ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻗﺎﻝ ﻣﺴﺒﱢﺢ ‪ :‬ﻟﻮ ﺃﻥﱠ ﻟﺮﺟ ﹴﻞ ﺃﻟ َ‬
‫ﳕ ُ‬
‫ﺕ ﻣﻦ ﺷﻬﻮﻬﺗﺎ ﻓﺒﻨﺖ ﻭﺭﺩﺍ ﹶﻥ‬ ‫ﺷﻬﻮﺗُﻪ ﻋﻨﻬﻦﱠ ﻭﻓﺘﺮﺕ ﰒﱠ ﺇﻥ ﺭﺃﻯ ﻭﺍﺣﺪ ﹰﺓ ﺩﻭﻥ ﺃﺧﺴﱢﻬﻦ ﰲ ﺍﳊﺴْﻦ ﺻﺒﺎ ﺇﻟﻴﻬﺎ ﻭﻣﺎ َ‬
‫ﺱ‬
‫ﺾ ﺍﻟﻨﺎ ﹺ‬
‫ﺗﺴﺘﻈﺮﻑ ﺗﻠﻚ ﺍﻟﻠﻄﺎﺧﺔ ﻭﻗﺪ ﻣﻠﱠﺖ ﺍﻷﻭﱃ ﻭﺑﻌ ُ‬

‫ﲑ ﳝﻨَﻊ ﺍﻟﺸﱠﻬﻮﺓ ﻭﻳﻮﺭﺙ ﺍﻟﺼﱡﺪﻭﺩ ﻗﺎﻝ ‪ :‬ﻓﻘﺎﻝ ﺍﳌﻮﺳﻮﺱ‬

‫ﲑ ﺃﺣﺐﱡ ﺇﻟﻴﻬﻢ ﻣﻦ ﺍﳋﻤﲑ ﻭﺃﻳﻀﹰﺎ ﺇﻥﹼ ﺍﻟﻜﺜ َ‬
‫ﺍﻟﻔﻄ ُ‬
‫ﺲ ﺇﱃ‬
‫ﻑ ﻣِﻘﺪﺍ َﺭ ﺍﻟﻌﺎ ﹺﱂ ﺣﺘﱠﻰ ﲡﻠ َ‬‫ﺏ ﻣﺴﺒﱢﺢ ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﻻ ﻳﺮﻯ ﺟﻮﺍﺑﹰﺎ ﺇﻻﹼ ﺟﻮﺍﺏ ﻧﻮﻓﻞ ‪ :‬ﻻ ﺗﻌﺮ ُ‬ ‫ﺴ َﻦ ﺟﻮﺍ َ‬
‫ﻭﺍﺳﺘﺤ َ‬
‫ﺺ ﺃﺣﺪٌ ﻣﻨﻬﻢ ﺇﱃ ﻣﺜ ﹺﻞ ﻣﺎ‬ ‫ﺖ ﻋﻠﻤﺎﺀَﻫﺎ ﻋﻨُﻪ ﻣﻨ ﹸﺬ ﻋﺸﺮﻳ َﻦ ﺳﻨ ﹰﺔ ﻓﻤﺎ ﲣﻠﹼ َ‬
‫ﻏﲑﻩ ﺃﻧﺘﻢ ﺃﻋﻠﻢ ﺃﻫﻞ ﻫﺬﻩ ﺍﳌﺪَﺭﺓ ﻭﻟﻘﺪ ﺳﺄﻟ ُ‬
‫ﺐ ﺍﺳﺘﻼﺑﹰﺎ ﺃﻧﱠﻪ ﺃﻟﺬ‬
‫ﺴﺘَﻠ ُ‬
‫ﺏ ﺑﻜﻢ ﻋﻴﺸﻲ ﻭﻗﺪ ﻋﻠﻤﻨﺎ ﺃﻥﹼ ﻛﻞﹼ ﺷﻲ ٍﺀ ُﻳ ْ‬ ‫ﲣﻠﹼﺼْﺘﻢ ﺇﻟﻴﻪ ﻭﻗ ْﺪ ﻭﺍﻟﻠﹼﻪ ﺃﻧَﻤْﺘﻢ ﻋﻴﲏ ﻭﻃﺎ َ‬
‫ﺐ ﺇﱃ ﺍﻟﻐِﻠﻤﺎﻥ ﻭﻧﻴﻜﻬﻢ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﻘﻬﺮ ﺃﻟﺬ ﻭﺃﻃﻴﺐ ﻭﻛ ﱡﻞ ﺷﻲ ٍﺀ ﻳﺼﻴﺒُﻪ ﺍﻟﺮﱠﺟﻞ ﻓﻬﻮ‬ ‫ﻭﺃﻃﻴﺐ ﻭﻟﺬﻟﻚ ﺻﺎ َﺭ ﺍﻟﺪﱠﺑﻴ ُ‬
‫ﺃﻋﺰﱡ ﻋﻠﻴﻪ ﻣﻦ ﺍﳌﺎﻝ ﺍﻟﺬﻱ ﻳﺮﺛﻪ ﺃﻭ ﻳﻮﻫﺐ ﻟﻪ ‪( .‬‬
‫ﻒ ‪ :‬ﻭﺍﻟﻠﹼ ِﻪ ﻟﹶﻄﹶﺎﻋﱵ ﺃﻭ َﺟﺐُ‬
‫ﺝ ﺑ َﻦ ﻳﻮﺳ َ‬
‫ﻋﻠﺔ ﺍﳊﺠﺎﺝ ﺑﻦ ﻳﻮﺳﻒ ﻗﺎﻝ ‪ :‬ﻭﺣﺪﱠﺛﲏ ﺃﺑﺎ ﹸﻥ ﺑﻦ ﻋﺜﻤﺎ ﹶﻥ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺍﳊﺠﱠﺎ ُ‬
‫ِﻣ ْﻦ ﻃﺎﻋ ِﺔ ﺍﻟﻠﹼﻪ ﻷﻥﱠ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ‪ :‬ﻓﺎﺗﱠﻘﹸﻮﺍ ﺍﻟﻠﹼﻪ ﻣَﺎ ﺍﺳَﺘ ﹶﻄ ْﻌﺘُﻢ‬

‫ﺖ ﻟﺮﺟﻞ ‪ :‬ﺍﺩﺧﻞ ﻣِﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‬

‫ﺠ َﻌ ﹾﻞ ﻓﻴﻬﺎ ﻣﺜﻨَﻮﻳﱠﺔ ﻭﻟﻮ ﻗﻠ ُ‬
‫ﺠ َﻌ ﹶﻞ ﻓﹺﻴﻬَﺎ ﻣَﺜَﻨ ﹺﻮﻳﱠ ﹰﺔ ﻭﻗﺎﻝ ‪َ :‬ﻭﺍﺳْﻤﻌُﻮﺍ ﻭَﺃﻃِﻴﻌُﻮﺍ ﻭﱂ َﻳ ْ‬
‫ﻓَ‬
‫ﺤﻞﱠ ﱄ ﺩﻣُﻪ ‪.‬‬ ‫ﻓﻠﻢ ﻳﺪﺧﻞ ﹶﻟ َ‬

‫ﺍﺣﺘﺠﺎﺝ ﻣﺪﱐ ﻭﻛﻮﰲ‬

‫ﻗﺎﻝ ‪ :‬ﻭﺃﺧﱪﱐ ﳏﻤﱠﺪ ﺑﻦ ﺳﻠﻴﻤﺎ ﹶﻥ ﺑ ﹺﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺍﻟﻨﻮﻓﻠﻲﱡ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺭﺟﻞﹲ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ ﻟﺮﺟﻞ ﻣﻦ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ‬
‫‪ :‬ﳓﻦ ﺃﺷﺪﱡ ﺣﺒﱠﹰﺎ ِﻟﺮَﺳﻮ ﹺﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻋﻠﻰ ﺁﻟِﻪ ِﻣ ْﻨﻜﹸﻢ ﻳﺎ ﺃﻫ ﹶﻞ ﺍﳌﺪﻳﻨﺔ ﻓﻘﺎﻝ ﺍﳌﺪﱐﹼ ‪ :‬ﻓﻤﺎ َﺑ ﹶﻠ ﹶﻎ ِﻣ ْﻦ‬
‫ﻚ ﻟﺮﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻋﻠﻰ ﺁﻟﻪ ﻗﺎﻝ ‪ :‬ﻭﺩِﺩﺕ ﺃﻧﱢﻲ ﻭَﻗﻴﺖُ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ‬ ‫ﺣُﺒﱢ َ‬
‫ﺻ ﹶﻞ ﺇﻟﻴﻪ ﻳﻮ َﻡ ﺃﹸﺣُ ٍﺪ ﻭﻻ ﰲ ﻏﲑﻩ ﻣﻦ ﺍﻷﻳﱠﺎﻡ ﺷﻲﺀٌ ﻣﻦ ﺍﳌﻜﺮﻭﻩ ﻳﻜﺮﻫﻪ ﺇﻻ ﻛﺎﻥ ﰊ ﺩﻭﻧَﻪ ﻓﻘﺎﻝ‬ ‫ﻭﺳﻠﻢ ﻭﺃﻧﱠﻪ ﱂ ﻳﻜ ْﻦ ﻭ َ‬
‫ﺴﺮﱠ ﺑﻪ ﺍﻟﻨﱯﱡ ﺻﻠﻰ‬
‫ﺐ ﻛﺎ ﹶﻥ ﺁ َﻣ َﻦ ﻓ ُ‬
‫ﲑ ﻫﺬﺍ ﻗﺎﻝ ‪ :‬ﻭ ِﺩ ْﺩﺕُ ﺃﻥﱠ ﺃﺑﺎ ﻃﺎﻟ ﹴ‬
‫ﲑ ﻫﺬﺍ ﻗﺎﻝ ‪ :‬ﻭﻣﺎ ﻳﻜﻮﻥ ﻏ ُ‬
‫ﱐ ‪ :‬ﺃ ﹶﻓ ِﻌ ْﻨ َﺪ َﻙ ﻏ ُ‬
‫ﺍﳌﺪ ﱡ‬
‫ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃﻧﱢﻲ ﻛﺎﻓﺮ‬
 ‫ﻼ ﻣﻦ ﻭُﺟﻮ ِﻩ ﺃﻫﻞ ﺍﻟﺸّﹰﺎ ﻡ ﺇ ﹾﺫ ﻣﺮﱠ ﲝﻤﱠﺎ ﹴﻝ ﻣﻌَﻪ‬‫ﻭﺣﺪﱠﺛﲏ ﺃﺑﺎ ﹸﻥ ﺑ ُﻦ ﻋﺜﻤﺎﻥ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺍﺑ ُﻦ ﺃﰊ ﻟﻴﻠﻰ ‪ :‬ﺇﻧّﻲ ﻷُﺳَﺎﻳﺮُ ﺭﺟ ﹰ‬
‫ﺠﺒْﺖُ ﻣﻦ ﺫﻟﻚ ﰒﱠ ﺭﺟﻌﺖ ﺇﱃ ﻧﻔﺴﻲ ﻭﻛﺬﱠﺑﺖ ﺑﺼﺮﻯ ﺣﺘﱠﻰ ﻣﺮﱠ‬ ‫ﺠﻌَﻠﻬﺎ ﰲ ﻛﹸﻤﱢﻪ ﹶﻓ َﻌ ﹺ‬
‫ﺭُﻣﱠﺎﻥ ﻓﺘﻨﺎﻭ ﹶﻝ ﻣﻨﻪ ﺭُﻣﱠﺎﻧَﺔ ﻓ َ‬
‫ﺖ ﻋﺠﺒﹰﺎ ﻗﺎﻝ ‪ :‬ﻭﻣﺎ ﻫﻮ‬ ‫ﺖ ﻟﻪ ‪ :‬ﺭﺃﻳﺘُﻚ ﹶﻗﺪ ﻓﻌﻠ َ‬
‫ﺖ ﺃﻧﱢﻲ ﺭﺃﻳﺘُﻬﺎ ﻓﻘﻠ ُ‬
‫ﺑﺴﺎِﺋ ﹴﻞ ﻓﻘﲑ ﻓﺄﺧﺮﺟﻬﺎ ﻓﻨﺎﻭَﻟﻪ ﺇﻳﱠﺎﻫﺎ ﻗﺎﻝ ‪ :‬ﻓﻌﻠﻤ ُ‬
‫ﺖ ﺃﻧﱢﻲ‬‫ﻼ ﻗﺎﻝ ‪ :‬ﻭﺇﻧﱠﻚ ﳑﱠﻦ ﻳﻘﻮﻝ ﻫﺬﺍ ﺍﻟﻘﻮ ﹶﻝ ﺃﻣﺎ ﻋﻠِﻤ َ‬‫ﺕ ُﺭﻣﱠﺎَﻧﹰﺔ ِﻣ ْﻦ َﺣﻤﱠﺎﻝ ﻭﺃﻋﻄﻴﺘﻬﺎ ﺳﺎﺋ ﹰ‬
‫ﻗﻠﺖ ‪ :‬ﺭﺃﻳﺘُﻚ ﺃﺧ ﹾﺬ َ‬
‫ﻚ ﺃﺧ ﹾﺬﺗَﻬﺎ‬
‫ﺖ ﺃَﻧ َ‬
‫ﺕ ﻗﺎﻝ ‪ :‬ﻓﻘﺎﻝ ﺍﺑﻦ ﺃﰊ ﻟﻴﻠﻰ ‪ :‬ﺃﻣَﺎ ﻋﻠِﻤ َ‬
‫ﺴﻨَﺎ ٍ‬
‫ﺸ َﺮ َﺣ َ‬
‫ﹶﺃ َﺧ ﹾﺬﺗُﻬﺎ ﻭﻛﺎﻧﺖ ﺳﻴﱢﹶﺌ ﹰﺔ ﻭﺃﻋﻄﻴﺘﻬﺎ ﻓﻜﺎﻧﺖ ﻋ ْ‬
‫ﺖ ﺳﻴﱢﺌ ﹰﺔ ﻭﺃﻋﻄﻴﺘَﻬﺎ ﻓﻠﻢ ﺗُ ﹾﻘَﺒ ﹶﻞ ﻣﻨﻚ‬
‫ﻓﻜﺎﻧ ْ‬

‫ﺟﻬﻞ ﺍﻷﻋﺮﺍﺏ ﺑﺎﻟﻨﺤﻮ‬

‫ﻭﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ ‪ :‬ﻗﻠﺖ ﻷﻋﺮﺍﰊﱟ ‪ :‬ﺃَﺗ ْﻬ ِﻤﺰُ ﺇﺳﺮﺍﺋﻴﻞ ﻗﺎﻝ ‪ :‬ﺇﻧﱢﻲ ﺇﺫﹰﺍ ﹶﻟ َﺮﺟُﻞﹸ َﺳﻮْﺀ ﻗﻠﺖ ‪ :‬ﺃ ﹸﲡﺮﱡ ﻓِﻠﹶﺴﻄﲔ ﻗﺎﻝ ‪ :‬ﺇﻧﱢﻲ ﺇﺫﹰﺍ‬
‫ﹶﻟ ﹶﻘ ﹺﻮﻱّ ‪.‬‬

‫ﺍﺣﺘﺠﺎﺝ ﺭﺟﻞ ﻣﻦ ﺃﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ‬

‫ﻉ ﺍﳊﺎﺝﱢ َﺳﺮﹺﻗﺔ ﻓﺈﺫﺍ ﻗﻴﻞ‬

‫ﺠ ٌﻦ ﻳﺘﻨﺎ َﻭ ﹸﻝ ﺑﻪ ﻣَﺘﺎ َ‬‫ﻗﺎﻝ ‪ :‬ﻭﺣﺪﱠﺛﻨﺎ ﲪﱠﺎ ُﺩ ﺑ ُﻦ ﺳﹶﻠﻤَﺔ ﻗﺎﻝ ‪ :‬ﻛﺎﻥ ﺭﺟﻞﹲ ﰲ ﺍﳉﺎﻫﻠﻴﱠﺔ ﻣﻌَﻪ ِﻣ ْ‬
‫ﺤَ‬
‫ﻟﻪ ‪ :‬ﺳﺮﻗﺖ ﻗﺎﻝ ‪ :‬ﹾﱂ ﺃﺳﺮﹺﻕ ﺇﻧﱠﻤﺎ ﺳَﺮَﻕ ِﻣﺤْﺠﲏ ﻗﺎﻝ ‪ :‬ﻓﻘﺎﻝ ﲪﺎﺩ ‪ :‬ﻟﻮ ﻛﺎ ﹶﻥ ﻫﺬﺍ‬

‫ﺍﻷﻋﻤﺶ ﻭﺟﻠﻴﺴﻪ‬

‫ﻕ ﺍﻟﻌُﻴﻮ ِﻥ َﻧ ِﻘﻴﱠﺔ ﺍﻟﺒﻄﻮ ِﻥ‬

‫ﺲ ﻟﻪ ‪ :‬ﺃﻣﺎ ﺗَﺸﺘَﻬﻲ ﺑﻨﺎﱐﱠ ﺯُ ْﺭ َ‬
‫ﺶ ﳉﻠﻴ ﹴ‬
‫ﻗﺎﻝ ‪ :‬ﻭﺣﺪّﺛﲏ ﳏﻤﱠﺪ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺍﻷﻋﻤ ُ‬
‫ﺳُﻮ َﺩ ﺍﻟﻈﱡﻬﻮﺭ ﻭﺃﺭﻏﻔ ﹰﺔ‬

‫ﺖ ﻣَﻌﻪ ﻭﺩﺧﻞ ﻣﻨ ﹺﺰﻟﹶﻪ ﻗﻞ ‪ :‬ﻓﺄﻭ َﻣﹶﺄ ﺇﹶﻟﻲّ ‪:‬‬

‫ﻀ ُ‬
‫ﺣﺎﺭﱠ ﹰﺓ ﻟﻴﱢﻨﺔ ﻭﺧَﻼًّ ﺣﺎﺫﻗﹰﺎ ﻗﺎﻝ ‪ :‬ﺑﻠﻰ ﻗﺎﻝ ‪ :‬ﻓﺎﻬﻧﺾ ﺑﻨﺎ ﻗﺎﻝ ﺍﻟﺮﱠﺟﻞ ‪ :‬ﻓﻨَﻬ ْ‬
‫ﺚ ﻗﺎﻝ ‪ :‬ﻓﺠﻌﻞ ﻳﺄﻛﻞ ﻗﺎﻝ ‪:‬‬ ‫ﺦ ِﺷﹺﺒ ٍ‬
‫ﺃ ﹾﻥ ُﺧ ﹾﺬ ﺗِﻠﻚ ﺍﻟﺴﱠﻠﱠﺔ ﻗﺎﻝ ‪ :‬ﻓﻜﺸَﻔﻬﺎ ﻓﺈﺫﺍ ﺑﺮﻏﻴﻔﲔ ﻳﺎﺑﺴﲔ ﻭ ُﺳ ﹸﻜﺮﱠﺟﺔ ﻛﺎ َﻣ ﹺ‬
‫ﻓﻘﺎﻝ ﱄ ﺗَﻌﺎﻝ ﹸﻛ ﹾﻞ ﻓﻘﻠﺖ ‪ :‬ﻭﺃﻳ َﻦ ﺍﻟﺴﻤﻚ ﻗﺎﻝ ‪ :‬ﻣﺎ ﻋﻨﺪﻱ ﲰﻚ ﺇﳕﺎ ﻗﻠﺖ ﻟﻚ ‪ :‬ﺗﺸﺘﻬﻲ ‪ ) .‬ﺭﺃﻱٌ ﺣﻔﺺ ﺑﻦ‬
‫ﺱ ﲟﺎ ﻳﻜﻮﻥ‬
‫ﺺ ﺑﻦ ﻏِﻴﺎﺙ ﻋﻦ ﻓِﻘﻪ ﺃﰊ ﺣﻨﻴﻔﺔ ﻗﺎﻝ ‪ :‬ﻛﺎ ﹶﻥ ﺃﺟ َﻬ ﹶﻞ ﺍﻟﻨﱠﺎ ﹺ‬ ‫ﻏﻴﺎﺙ ﰲ ﻓﻘﻪ ﺃﰊ ﺣﻨﻴﻔﺔ ( ﻗﺎﻝ ‪ :‬ﻭﺳُﺌﻞ ﺣ ﹾﻔ ُ‬
‫ﻭﺃﻋﺮﻓﹶﻬﻢ ﲟﺎ ﻻ ﻳﻜﻮﻥ ‪.‬‬

‫ﻋﻠﺔ ﺧﺸﻨﺎﻡ ﺑﻦ ﻫﻨﺪ‬

‫ﺸﻨَﺎ َﻡ ﺑﻦ ﻫﻨﺪ ﻓﺈﻥﱠ ﺧﺸﻨﺎﻡ ﺑﻦ ﻫِﻨ ٍﺪ ﻛﺎﻥ ﺷﻴﺨﹰﺎ ﻣﻦ ﺍﻟﻐﺎﻟﻴِﺔ ﻭﻛﺎﻥ ﳑﱠﻦ ﺇﺫﺍ ﺃﺭﺍﺩ ﺃ ﹾﻥ ﻳﺴﻤﱢ َﻲ ﺃﺑﺎ ﺑﻜﺮ‬
‫ﻭﺃﻣﺎ ﻋﻠﺔ ُﺧ ْ‬
‫ﺖ ﻭﺍﻟﻄﱠﺎﻏﻮﺕ ﻭﻣُﻨْﻜﺮ ﻭﻧﻜﲑ ﻭﹸﺃﻑﱞ ﻭُﺗﻒﱞ ﻭ ﹸﻛﺴَﲑ ﻭ ُﻋ ﻮَﻳﺮ ﻭﻛﺎﻥ ﻻ ﻳَﺰﺍﻝ ﻳُﺪﺧِﻞ ﺩﺍﺭَﻩ ﲪﺎ َﺭ‬ ‫ﻭﻋُﻤ َﺮ ﻗﺎﻝ ‪ :‬ﺍﳉْﺒ ُ‬
‫ﻂ ﺃﺷﺪﱠ ﺍﺣﺘﺮﺍﻓﹰﺎ ﻣﻨﻪ ﻭﻛﺎﻥ ﻣﻊ ﺫﻟﻚ ﻧﺒﻴ ِﺬﻳّﹰﺎ‬ ‫ﻛﺴﱠﺎﺡ ﻭﻳﻀﺮﺑﻪ ﻣﺎﹶﺋ ﹶﺔ ﻋﺼﹰﺎ ﻋﻠﻰ ﺃﻥﱠ ﺃﺑﺎ ﺑﻜﺮ ﻭﻋﻤ َﺮ ﰲ ﺟﻮﻓﻪ ﻭﱂ ﺃﺭ ﹶﻗ ﱡ‬
 ‫ﺥ ﺍﳊﺮﺑﻴﱠﺔ ﻭﻛﺎﻥ ﻣﻦ ﺑﲏ ﹸﻏﺒَﺮ ﻣﻦ ﺻﻤﻴﻤﻬﻢ ﻭﻛﺎﻥ ﻟﻪ ُﺑَﻨﻲﱞ ﻳﺘﺒﻌﻪ‬ ‫ﺐ ﲪَﺎﻡ ﻭﻳُﺸﺒﻪ ﰲ ﺍﻟ ﹶﻘﺪﱢ ﻭﺍﳋﹶﺮْﻁ ﺷُﻴﻮ َ‬
‫ﻭﺻﺎﺣ َ‬
‫ﻓﻜﺎﻥ ﻳﺰﻧﱢﻲ ﺃﻣﱠﻪ ﻋﻨﺪ ﻛﻞﱢ ﺣﻖﱟ ﻭﺑﺎﻃﻞ ﻭ ِﻋ ْﻨ َﺪ ﻛﻞﱢ ﹺﺟﺪﱟ ﻭ ﻫَﺰْﻝ ﻗﻠﺖ ﻟﻪ ﻳﻮﻣﹰﺎ ﻭﳓﻦ‬

‫ﺝ ﳌﺎ ﻗ ﹶﺬ ﹾﻓﺘَﻬﺎ‬
‫ﻑ ﺃﹸﻣﱠﻪ ﺑﺎﻟﺰﱢﻧَﺎ ﻓﻘﺎﻝ ‪ :‬ﻟﻮ ﻛﺎ ﹶﻥ ﻋﻠﻲﱠ ﰲ ﺫﻟﻚ َﺣ َﺮ ٌ‬
‫ﻚ ﺑﺄﻱﱢ ﺷﻲ ٍﺀ ﺗﺴﺘﺤ ﱡﻞ ﺃ ﹾﻥ ﺗﻘ ِﺬ َ‬
‫ﺤ َ‬
‫ﻋﻨﺪ ﺑﲏ ﹺﺭ ْﺑ ِﻌﻲّ ‪ :‬ﻭ ْﻳ َ‬
‫ﺖ ﺣِﻴﻠ ﹰﺔ ﺣﺘﱠﻰ ﺣﻞﱠ ﱄ ﻣﻦ ﺃﺟﻠﻬﺎ ﻣﺎ ﻛﺎﻥ ﳛﺮﻡ‬ ‫ﺖ ﺍﻣﺮﺃﹰﺓ ﻟﻴﺲ ﰲ ﻗ ﹾﺬﻓِﻬﺎ ﺣﺮﺝ ﻗﺎﻝ ‪ :‬ﺇﻧﱢﻲ ﻗﺪ ﺍﺣﺘَﻠ ُ‬ ‫‪ :‬ﻓِﻠ َﻢ ﺗﺰ ﻭﱠﺟ َ‬
‫ﺖ‬
‫ﺖ ﺇﺫﺍ ﺍﻓﺘﺮﻳ ُ‬‫ﻗﻠﺖ ‪ :‬ﻭﻣﺎ ﺗﻠﻚ ﺍﳊﻴﻠﺔ ﻗﺎﻝ ‪ :‬ﺃﻧﺎ ﺭﺟﻞﹲ ﺣﺪﻳﺪٌ ﻭﻫﺬﺍ ﻏﻼﻡٌ ﻋﺎﺭﻡ ﻭﻗﺪ ﻛﻨﺖ ﻃﻠﱠﻘﺖ ﺃﻣﱠﻪ ﻓﻜﻨ ُ‬
‫ﻋﻠﻴﻬﺎ ﺃﲦﺖ ﻓﻘﻠﺖ ﰲ ﻧﻔﺴﻲ ﺇﻥ ﺃﺭَﻏﺘﻬﺎ ﻭﺧﺪَﻋﺘُﻬﺎ ﺣﺘﱠﻰ ﺃﻧﻴﻜﹶﻬﺎ َﻣﺮﱠ ﹰﺓ ﻭﺍﺣﺪﹰﺓ ﺣﻞﹼ ﱄ ﺑﻌ َﺪ ﺫﻟﻚ ﺍﻓﺘﺮﺍﺋﻲ ﻋﻠﻴﻬﺎ ﺑﻞ‬
‫ﺖ‬
‫ﻕ ﻭﻟﺴ ُ‬‫ﻑ ِﻓﺮْﻳﺔ ﻓﺄﻧﺎ ﺍﻟَﻴ ْﻮ َﻡ ﺃﺻ ُﺪ ُ‬
‫ﺖ ﺃﻥﱠ َﺯ ْﻧَﻴ ﹰﺔ ﻭﺍﺣﺪﹰﺓ ﻻ ﺗَﻌﺪِﻝ ﻋﺸﺮﺓ ﺁﻻ ِ‬
‫ﻻ ﻳﻜﻮ ﹸﻥ ﻗﻮﱄ ﺣﻴﻨﺌ ٍﺬ ِﻓﺮْﻳﺔ ﻭﻋﻠِﻤ ُ‬
‫ﺃ ﹾﻛﺬِﺏ ﻭﺍﻟﺼﱠﺎ ِﺩﻕُ ﻣﺄﺟﻮﺭ ﺇﱐ ﻭﺍﻟﻠﹼ ِﻪ ﻣﺎ ﺃﺷﻚﱡ ﹶﺃﻥﱠ ﺍﻟﻠﹼَﻪ ﺇﺫﺍ ﻋﻠﻢ ﺃﻧﱢﻲ ﱂ ﺃ ْﺯ ِﻥ ﻬﺑﺎ ﺗﻠﻚ ﺍﳌﺮﱠﺓ ﺇﻻﱠ ﻣِﻦ ﺧﻮﻑ ﺍﻹﰒ ﺇﺫﺍ‬
‫ﺖ ﺍﻵﻥ ﻋﻠﻰ ﻳﻘﲔ ﺃﻥﹼ ﺯﻧﺎ َﻙ ﻃﺎﻋﺔﹲ ﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻗﺎﻝ ‪ :‬ﻧﻌﻢ ‪.‬‬ ‫ﻗﺬﻓﺘﻬﺎ ﺃﻧﱠ ُﻪ ﺳﻴﺠ َﻌﻞﹸ ﺗﻠﻚ ﺍﻟﺰﱠﻧﻴ ﹶﺔ ﻟﻪ ﻃﺎﻋﺔ ﻓﻘﻠﺖ ‪ :‬ﺃﻧ َ‬

‫ﺣﺠﺔ ﺍﻟﺸﻴﺦ ﺍﻹﺑﺎﺿﻲ ﰲ ﻛﺮﺍﻫﻴﺔ ﺍﻟﺸﻴﻌﺔ‬

‫ﺦ ﺍﻹﺑﺎﺿﻲ ﻭﻗﺪ ﺫﻫﺐ ﻋﲏ ﺍﲰُﻪ ﻭﻛﻨﻴﺘُﻪ ﻭﻫﻮ ﺧَﱳ ﺃﰊ ﺑﻜﺮ ﺑﻦ َﺑﺮﹺﻳﺮﺓ ﻭﺟﺮﻯ ﻳﻮﻣﹰﺎ ﺷﻲﺀٌ ﻣﻦ ﺫِﻛ ﹺﺮ‬ ‫ﻗﺎﻝ ﺍﻟﺸﱠﻴ ُ‬
‫ﺖ ﺃﻥﱠ ﺫﻟﻚ ﺇﻧﱠﻤﺎ ﺍﻋﺘﺮﺍﻩ ﻟﻺﺑﺎﺿﻴّﺔ ﺍﻟﱵ ﻓﻴﻪ ﻭﻗﻠﺖ ‪:‬‬‫ﺍﻟﺘﺸﻴﱡﻊ ﻭﺍﻟﺸﱢﻴﻌﺔ ﻓﺄﻧﻜﺮ ﺫﻟﻚ ﻭﺍﺷﺘﺪﱠ ﻏﻀﺒُﻪ ﻋﻠﻴﻬﻢ ﻓﺘﻮ ﻫﱠ ْﻤ ُ‬
‫ﺖ ‪ :‬ﻭﻣﺎ‬
‫ﻭﻣﺎ ﻋﻠﻲﱠ ﺇﻥ ﺳﺄﹶﻟﺘﻪ ﻓﺈﻧﱠﻪ ﻳُﻘﺎﻝ ‪ :‬ﺇﻥﱠ ﺍﻟﺴﺎﺋﻞ ﻻ ﻳﻌْﺪﻣُﻪ ﺃ ﹾﻥ ﻳﺴ َﻤ َﻊ ﰲ ﺍﳉﻮﺍﺏ ﺣُﺠﱠﹰﺔ ﺃﻭ ﺣِﻴﻠ ﹰﺔ ﺃﻭ ﻣُﻠﺤﺔ ﻓﻘﻠ ُ‬
‫ﺕ ﻣﻨﻪ ﻣﻜﺎﻥ ﺍﻟﺸﱢﲔ ﺍﻟﱵ ﰲ ﺃ ﻭّﻝ ﺍﻟﻜﻠﻤﺔ ﻷﱐ ﱂ ﺃﺟﺪ ﺍﻟﺸﱢﲔ‬ ‫ﺃﻧﻜﹶﺮﺕ ﻣﻦ ﺍﻟﺘﺸﻴﱡﻊ ﻭﻣﻦ ﺫﻛﺮ ﺍﻟﺸﱢﻴﻌﺔ ﻗﺎﻝ ‪ :‬ﺃﻧﻜﺮ ُ‬
‫ﻂ ﺇﻻﱠ ﻭﻫﻲ ﻣﺴﺨﻮﻃﺔ ﻣﺜﻞ ‪ :‬ﺷﺆﻡ ﻭﺷﺮﱟ ﻭﺷﻴﻄﺎﻥ ﻭﺷﻐﺐ ﻭﺷﺢّ ﻭﴰﺎﻝ ﻭﺷﺠَﻦ ﻭﺷﻴﺐ ﻭﺷﲔ‬ ‫ﰲ ﺃ ﻭﱠﻝ ﻛﻠﻤ ٍﺔ ﻗ ﱡ‬
‫ﻭﺷﺮﺍﺳﺔ ﻭ َﺷﻨَﺞ ﻭ َﺷﻚّ ﻭﺷﻮﻛﺔ َﻭﺷَﺒﺚ ﻭﺷﺮﻙ ﻭﺷﺎﺭﺏ ﻭﺷﻄﲑ ﻭﺷﻄﻮﺭ ﻭﺷِﻌﺮﺓ ﻭﺷﺎﱐ‬

‫ﻭﺷﺘْﻢ ﻭﺷﺘﻴﻢ ﻭﺷِﻴﻄﹶﺮْﺝ ﻭﺷﻨﻌﺔ ﻭﺷَﻨﺎﻋﺔ ﻭﺷﺄﻣﺔ ﻭﺷﻮﺻﺔ ﻭﺷﺘﺮ ﻭﺷﺠﻮﺏ ﻭ َﺷﺠﱠﺔ ﻭﺷﻄﻮﻥ ﻭﺷﺎﻃﻦ ﻭﺷﻦّ ﻭﺷﻠﹶﻞ‬
‫ﻭﺷِﻴﺺ ﻭﺷﺎﻃﺮ ﻭﺷﺎﻃﺮﺓ ﻭﺷﺎﺣﺐ ‪.‬‬
‫ﻂ ﻳﻘﻮﻝ ﻫﺬﺍ ﻭﻻ ﻳﺒﻠﹸﻐﻪ ﻭﻻ ﻳﻘﻮ ُﻡ ﳍﺆﻻﺀ ﺍﻟﻘﹶﻮﻡ ﻗﺎﺋﻤﺔﹲ ﺑﻌﺪ ﻫﺬﺍ ‪.‬‬
‫ﺖ ﻣﺘﻜﻠﱢﻤﹰﺎ ﻗ ﱡ‬
‫ﻗﻠﺖ ﻟﻪ ‪ :‬ﻣﺎ ﲰﻌ ُ‬

‫ﺣﻴﻠﺔ ﺃﰊ ﻛﻌﺐ ﺍﻟﻘﺎﺹ‬

‫ﺐ ﺍﻟﻘﺎﺹﱡ ﺑﻄﻔﺸﻴﻞ ﻛﺜﲑ ﺍﻟﻠﹼﻮﺑﹺﻴﺎ ﻭﺃﻛﺜﹶﺮ ﻣِﻨﻪ ﻭﺷِﺮﺏ ﻧﺒﻴ ﹶﺬ ﲤﺮ ﻭ ﹶﻏﻠﱠﺲ ﺇﱃ ﺑﻌﺾ ﺍﳌﺴﺎﺟﺪ‬
‫ﻗﺎﻝ ‪ :‬ﻭﺗﻌﺸﱠﻰ ﺃﺑﻮ ﻛﻌ ﹴ‬
‫ﺴﺠﹺﺪﹰﺍ ﻣَﺴﺘﻮﺭﹰﺍ ﺑﺎﻟﺒَﻮﺍﺭﻱﱢ ﻣﻦ ﺍﻟَﺒ ْﺮ ِﺩ‬
‫ﻟﻴﻘﺺﱠ ﻋﻠﻰ ﺃﻫﻠﻪ ﺇﺫ ﺍﻧﻔﺘﻞ ﺍﻹﻣﺎ ُﻡ ﻣﻦ ﺍﻟﺼﻼﺓ ﻓﺼﺎﺩﻑ ﺯﺣﺎﻣﹰﺎ ﻛﺜﲑﹰﺍ ﻭﻣ ْ‬
‫ﺲﰲ‬ ‫ﺏ ﻭﺟﻠ َ‬ ‫ﻭﺍﻟﺮﱢﻳﺢ ﻭﺍﳌﹶﻄﺮ ﻭﺇﺫﺍ ﳏﺮﺍ ﺏٌ ﻏﺎﺋِﺮٌ ﰲ ﺍﳊﺎﺋﻂ ﻭﺇﺫﺍ ﺍﻹﻣﺎ ُﻡ ﺷﻴﺦٌ ﺿﻌﻴﻒ ﻓﻠﻤﱠﺎ ﺻﻠﹼﻰ ﺍﺳﺘﺪْﺑ َﺮ ﺍﶈﺮﺍ َ‬
‫ﺐ ﹶﻓﺠَﻌﻞ ﻇ ْﻬﺮَﻩ ﺇﱃ ﻭﺟﻪ ﺍﻹﻣﺎﻡ ﻭَﻭﺟﻬﻪ ﺇﱃ ﻭُﺟﻮﻩ ﺍﻟﻘﻮﻡ ﻭﻃﺒﱠﻖ ﻭﺟﻪ ﺍﶈﺮﺍﺏ‬ ‫ﺯﺍﻭﻳَﺔ ﻣﻨﻪ ﻳﺴﺒﱢﺢ ﻭﻗﺎﻡ ﺃﺑﻮ ﻛﻌ ﹴ‬
‫ﲑ ﺷﻲﺀ ﻭَﻗﺺّ ﻭﲢﺮﱠﻙ ﺑﻄﻨُﻪ ﻓﹶﺄﺭَﺍﺩ ﺃ ﹾﻥ‬ ‫ﲜِﺴﻤﻪ َﻭﻓﹶﺮﻭﺗﻪ ﻭﻋﻤﺎﻣﺘﻪ ﻭﻛﺴﺎﺋِﻪ ﻭَﱂ ﻳﻜﻦ ﺑﲔ ﻓﹶﻘﺤﺘﻪ ﻭَﺑﲔ ﺃﻧﻒ ﺍﻹﻣﺎ ﹺﻡ ﻛﺒ ُ‬
‫ﻳﺘﻔﺮﱠﺝ ﺑﻔﹶﺴﻮ ٍﺓ ﻭَﺧﺎﻑ ﺃ ﹾﻥ ﺗﺼﲑ ﺿﺮﺍﻃﹰﺎ ﻓﻘﺎﻝ ﰲ ﻗﹶﺼﺼﻪ ‪ :‬ﻗﻮﻟﻮﺍ ﲨﻴﻌﹰﺎ ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻﹼ ﺍﻟﻠﹼﻪ ﻭﺍﺭﻓﹶﻌﻮﺍ ﻬﺑﺎ ﺃﺻﻮﺍﺗﻜﻢ‬
‫ﻭﻓﹶﺴﺎ ﻓﹶﺴﻮ ﹰﺓ ﰲ ﺍﶈﺮﺍﺏ ﻓﺪﺍﺭﺕ ﻓﻴﻪ َﻭ َﺟﺜﹶﻤﺖ ﻋﻠﻰ ﺃﻧﻒ ﺍﻟﺸﻴﺦ ﻭَﺍﺣﺘﻤﻠﻬﺎ ﰒﱠ ﻛﺪﱠﻩ ﺑﻄﻨُﻪ ﻓﺎﺣﺘﺎﺝ ﺇﱃ ﺃﺧﺮﻯ ﻓﻘﺎﻝ‬
‫ﻒ ﺍﻟﺸﻴﺦ‬ ‫ﺨ ِﻄ ﹾﺊ ﺃْﻧ َ‬
‫‪ :‬ﻗﻮﻟﻮﺍ ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻﱠ ﺍﻟﻠﹼﻪ ﻭَﺍﺭﻓﻌﻮﺍ ﻬﺑﺎ ﺃﺻﻮﺍﺗﻜﻢ ﻓﺄﹶﺭﺳﻞ ﻓﹶﺴﻮ ﹰﺓ ﺃﺧﺮﻯ ﻓﻠﻢ ُﺗ ْ‬

‫ﺦ ﺃﻧﻔﹶﻪ ﻓﺼﺎﺭ ﻻ ﻳﺪﺭﻱ ﻣﺎ ﻳﺼﻨﻊ ﺇ ﹾﻥ ﻫﻮ ﺗﻨﻔﱠﺲ ﻗﺘ ﹶﻠﺘْﻪ ﺍﻟﺮﺍﺋﺤﺔ ﻭﺇ ﹾﻥ ﻫﻮ ﱂ‬

‫ﺖ ﰲ ﺍﶈﺮﺍﺏ ﻓﺨﻤﱠﺮ ﺍﻟﺸﱠﻴ ُ‬
‫ﻭﺍﺧﺘَﻨ ﹶﻘ ْ‬
‫ﺝ ﺇﱃ ﺃﺧﺮﻯ ﻭﻛﻠﻤﺎ‬ ‫ﺐ ﺃﻥ ﺍﺣﺘﺎ َ‬‫ﺚ ﺃﺑﻮ ﻛﻌ ﹴ‬ ‫ﻳﺘﻨﻔﱠﺲ ﻣﺎﺕ ﹶﻛﺮْﺑﹰﺎ ﻓﻤﺎ ﺯَﺍ ﹶﻝ ﻳُﺪﺍﺭﹺﻱ ﺫﻟﻚ ﻭﺃﺑﻮ ﻛﻌﺐ ﻳﻘﺺﱡ ﻓﻠﻢ ﻳﻠَﺒ ﹾ‬
‫ﻃﺎ ﹶﻝ ﹸﻟ ْﺒﺜﹸﻪ ﺗﻮﻟﱠﺪ ﰲ َﺑ ﹾﻄﹺﻨ ِﻪ ﻣﻦ ﺍﻟﻨﱠﻔﺦ ﻋﻠﻰ َﺣﺴَﺐ ﺫﻟﻚ ﻓﻘﺎﻝ ‪ :‬ﻗﻮﻟﻮﺍ ﲨﻴﻌﹰﺎ ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻠﹼﻪ ﻭﺍﺭﻓﹶﻌﻮﺍ ﻬﺑﺎ ﺃﺻﻮﺍﺗﻜﻢ‬
‫ﻓﻘﺎﻝ ﺍﻟﺸﻴﺦ ِﻣ َﻦ ﺍﶈﺮﺍﺏ ﻭﺃ ﹾﻃ ﹶﻠ َﻊ ﺭﺃﺳَﻪ ﻭﻗﺎﻝ ‪ :‬ﻻ ﺗﻘﻮﻟﻮﺍ ﻻ (‬
‫ﺐ ﻭﻗﺎﻝ ‪ :‬ﺟﺌﺖ ﺇﱃ ﻫﺎ ﻫﻨﺎ ﻟﺘﻔﺴ َﻮ ﺃﻭ ﺗﻘﺺّ‬ ‫ﺏ ﺃﰊ ﻛﻌ ﹴ‬ ‫ﺗﻘﻮﻟﻮﺍ ﻗﺪ ﻗﹶﺘﻠﲏ ﺇﻧﱠﻤﺎ ﻳﺮﻳﺪ ﺃﻥ ﻳﻔﺴ َﻮ ﰒ ﺟﺬﺏ ﺇﻟﻴﻪ ﺛﻮ َ‬
‫ﺱ ﻭﺍﺧﺘَﻠﹶﻂ ﺍﺠﻤﻟﻠﺲ ‪.‬‬
‫ﻓﻘﺎﻝ ‪ :‬ﺟﺌﻨﺎ ﻟﻨﻘﺺ ﻓﺈﺫﺍ ﻧﺰﻟﺖ ﺑﻠﻴﱠﺔﹲ ﻓﻼ ﺑﺪﱠ ﻟﻨﺎ ﻭﻟﻜﻢ ﻣﻦ ﺍﻟﺼﱠﱪ ﻓﻀﺤﻚ ﺍﻟﻨﺎ ُ‬
‫ﺲ ﻋﻠﻴﻬﻢ ﰲ‬ ‫ﺏ ﻛﻞﱠ ﺃﺭﺑﻌﺎ ﻓﺎﺣﺘَﺒ َ‬
‫ﺐ ﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻘﺺﱡ ﰲ ﻣﺴﺠﺪ ﻋﺘﱠﺎ ﹴ‬‫ﺟﻮﺍﺏ ﺃﰊ ﻛﻌﺐ ﺍﻟﻘﺎﺹّ ﻭﺃﺑﻮ ﻛﻌ ﹴ‬
‫ﺑﻌﺾ ﺍﻷَﻳﺎﻡ ﻭﻃﺎﻝ ﺍﻧﺘﻈﺎﺭُﻫﻢ ﻟﻪ ﻓﺒﻴﻨﻤﺎ ُﻫ ْﻢ ﻛﺬﻟﻚ ﺇﺫ ﺟﺎﺀ ﺭﺳﻮﻟﻪ ﻓﻘﺎﻝ ‪ :‬ﻳﻘﻮﻝ ﻟﻜﻢ ﺃﺑﻮ ﻛﻌﺐ ‪ :‬ﺍﻧﺼﺮﻓﻮﺍ ﻓﺈﻧﱢﻲ‬
‫ﻗﺪ ﺃﺻﺒﺤْﺖ ﺍﻟﻴﻮﻡ ﳐﻤﻮﺭﹰﺍ‬

‫ﺖ ﺍﻟﺰﱠﻛﺎﺓ‬
‫ﻋﻠﺔ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻭﺃﻣّﺎ ﻋﻠﺔ ﻋﺒ ِﺪ ﺍﻟﻌﺰﻳﺰ ﺑﺸﻜﺴﺖ ﻓﺈﻥﱠ ﻋﺒ َﺪ ﺍﻟﻌﺰﻳﺰ ﻛﺎﻥ ﻟﻪ ﻣﺎﻝﹲ ﻭﻛﺎﻥ ﺇﺫﺍ ﺟﺎ َﺀ ﻭﻗ ُ‬
‫ﻭﺟﺎﺀ ﺍﻟﹶﻘ ﻮّﺍ ُﺩ ﺑﻐﻼ ﹴﻡ ﻣﺆﺍﺟَﺮ ﻗﺎﻝ ‪ :‬ﻳﺎ ﻏﻼﻡ ﺃﻟﻚ ﺃﻡﱞ ﺃﻟﻚ ﺧﺎﻻﺕ ﻓﻴﻘﻮﻝ ﺍﻟﻐﻼﻡ ‪ :‬ﻧﻌﻢ ﻓﻴﻘﻮﻝ ‪ُ :‬ﺧ ﹾﺬ ﻫﺬﻩ ﺍﻟﻌﺸﺮﺓ‬
‫ﺖ ﺃﻥ ُﺗﺒْﺮﻛﲏ ﺑﻌﺪ ﺫﻟﻚ ﻋﻠﻰ ﺟﻬﺔ ﺍﳌﻜﺎﺭﻣﺔ‬ ‫ﺍﻟﺪﺭﺍﻫﻢ ﺃﻭ ُﺧ ﹾﺬ ﻫﺬﻩ ﺍﻟﺪﱠﻧﺎﻧﲑ ﻣِﻦ ﺯﻛﺎِﺓ ﻣﺎﱄ ﻓﺎﺩ ﹶﻓﻌْﻬﺎ ﺇﻟﻴﻬﻦﱠ ﻭﺇ ﹾﻥ ﺷﺌ َ‬
‫ﺖ ﺃ ﹾﻥ ﺗﻨْﺼَﺮﹺﻑ ﻓﺎﻧﺼﺮﻑ ﻓﻴﻘﻮﻝ ﺫﻟﻚ ﻭﻫﻮ ﻭﺍﺛ ٌﻖ ﺃﻥﱠ ﺍﻟﻐُﻼ َﻡ ﻻ ﳝَﻨﻌُﻪ ﺑﻌﺪ ﺃﺧْﺬ ﺍﻟﺪﺭﺍﻫﻢ ﻭﻫﻮ ﻳﻌﻠﻢ‬ ‫ﻓﺎﻓﻌﻞ ﻭﺇ ﹾﻥ ﺷﺌ َ‬
‫ﺡ ﻃﺒﺎﻉ ﺍﳌﺆﺍﺟَﺮﻳﻦ ﺃﻥ ﻳﺆﺩﱡﻭﺍ ﺍﻷﻣﺎﻧﺎﺕ ﹶﻓﻐَﱪ ﺑﺬﻟﻚ ﺛﻼﺛﲔ ﺳﻨﺔ ﻭﻟﻴﺲ ﻟﻪ ﺯﻛﺎﺓﹲ ﺇﻻﹼ ﻋﻨﺪ‬ ‫ﺃﻧﻪ ﻟﻦ ﻳﺒﻠﻎ ﻣِﻦ ﺻﻼ ﹺ‬
‫ﺃﻣﱠﻬﺎﺕ ﺍﳌﺆﺍﺟَﺮﻳﻦ ﻭﺃ َﺧ َﻮﺍﻬﺗﻢ ﻭﺧﺎﻻﻬﺗﻢ ‪.‬‬

‫ﺍﺣﺘﺠﺎﺝ ﻛﻮﰲ ﻟﻠﺘﺴﻤﻴﺔ ﲟﺤﻤﺪ‬

‫ﻭﺣﺪﺛﲏ ﳏﻤﱠﺪ ﺑﻦ ﻋﺒﱠﺎﺩ ﺑﻦ ﻛﺎﺳﺐ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﱄ ﺍﻟﻔﻀﻞ ﺑﻦ ﻣﺮﻭﺍﻥ ﺷﻴﺦ ﻣﻦ ِﻃﻴَﺎﺏ ﺍﻟﻜﻮﻓﻴﱢﲔ ﻭﺃﻏﹾﺒﻴﺎﺋﻬﻢ ‪ :‬ﺇ ﹾﻥ‬
‫ﻭُِﻟ َﺪ ﻟﻚ ﻣﺎﹶﺋﺔﹸ ﺫﻛ ﹴﺮ ﻓﺴﻤﻬﻢ ﻛﻠﱠﻬﻢ ﳏﻤﺪﹰﺍ ﻭﻛﻨﱢﻬﻢ ﲟﺤﻤﺪ ﻓﺈﻧّﻚ ﺳﺘﺮﻯ ﻓﻴﻬﻢ ﺍﻟﱪﻛﺔ ﺃ َﻭ َﺗﺪْﺭﻱ ﻷﻱﱢ ﺷﻲ ٍﺀ ﻛﺜﺮ‬
‫ﺖ ﻧَﻔﹾﺴﻲ ﻓﻴﻤﺎ ﺑﻴﲏ ﻭَﺑ ْﻴ َﻦ ﺍﻟﻠﹼ ِﻪ ﳏﻤﺪﹰﺍ ﻭﺇﺫﺍ ﻛﺎﻥ‬
‫ﻣﺎﱄ ﻗﻠﺖ ‪ :‬ﻻ ﻭﺍﻟﻠﹼﻪ ﻣﺎ ﺃﺩﺭﻱ ﻗﺎﻝ ‪ :‬ﺇﻧﱠﻤﺎ ﻛﺜﺮ ﻣﺎﱄ ﻷﻧﱢﻲ ﲰﱠﻴ ُ‬
‫ﺍﲰﻲ ﻋﻨ َﺪ ﺍﻟﻠﹼﻪ ﳏﻤﺪﹰﺍ ﻓﻤﺎ ﺃﹸﺑﺎﱄ ﻣﺎ ﻗﺎﻝ ﺍﻟﻨﺎﺱ‬

‫ﺟﻮﺍﺏ ﺃﲪﺪ ﺑﻦ ﺭﺑﺎﺡ ﺍﳉﻮﻫﺮﻱ‬

‫ﺾ ﻃﺒَﺮﻳّﹰﺎ ﹺﺑﺄﹶﺭﺑﻌﻤِﺎﹶﺋ ِﺔ‬

‫ﺖ ﻛﺴﺎ ًﺀ ﺃﺑﻴ َ‬
‫ﻭﺷﺒﻪ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻗﻮﻝ ﺍﳌ ْﺮ ﻭَﺯﻱ ‪ :‬ﻗﻠﺖ ‪ :‬ﻷﲪﺪ ﺑﻦ ﺭﻳﺎﺡ ﺍﳉﻮﻫﺮﻱ ﺍﺷﺘﺮﻳ َ‬
‫ﺩﺭﻫﻢ ﻭﻫﻮ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﻓﻴﻤﺎ ﺗﺮﻯ ﻋﻴﻮﻬﻧﻢ ﻗﹸﻮﻣَﺴﻲّ ﻳﺴﺎﻭﻱ ﻣﺎﹶﺋ ﹶﺔ ﺩﺭ َﻫ ﹴﻢ ﻗﺎﻝ ‪ :‬ﻋﻠﻢ ﺍﻟﻠﹼﻪ ﺃﻧﱠﻪ ﻃﱪﻱﱞ ﻓﻤﺎ ﻋﻠﻲﱠ ﳑﱠﺎ‬
‫ﻗﺎﻝ ﺍﻟﻨﺎﺱ‬
 ‫ﺍﺣﺘﺠﺎﺝ ﺣﺎﺭﺱ ﻳﻜﲎ ﺃﺑﺎ ﺧﺰﳝﺔ‬

‫ﻒ ﺍﻛﺘﻨَﻰ ﻫﺬﺍ ﺍﻟ ِﻌ ﹾﻠﺞُ ﺍ َﻷ ﹾﻟ ﹶﻜﻦُ ﺑﺄﰊ‬

‫ﻭﻛﺎﻥ ﻋﻨﺪﻧﺎ ﺣﺎﺭﺱٌ ﻳﻜﲎ ﺃﺑﺎ ﺧُﺰﳝﺔ ﻓﻘﻠﺖ ﻳﻮﻣﹰﺎ ﻭﻗﺪ ﺧﻄﹶﺮ ﻋﻠﻰ ﺑﺎﱄ ‪ :‬ﻛﻴ َ‬
‫ﺧﺰﳝﺔ ﰒﹼ ﺭﺃﻳﺘُﻪ ﻓﻘﻠﺖ ﻟﻪ ‪ :‬ﺧﺒﱢﺮﱐ ﻋﻨﻚ ﺃﻛﺎﻥ ﺃﺑﻮﻙ ﻳﺴﻤﱠﻰ ﺧﺰﳝﺔ ﻗﺎﻝ ‪ :‬ﻻ ﻗﻠﺖ ‪ :‬ﻓﺠﺪﱡﻙ ﺃﻭ ﻋﻤﻚ ﺃﻭ ﺧﺎﻟﻚ‬
‫ﻗﺎﻝ ‪ :‬ﻻ ﻗﻠﺖ ‪ :‬ﻓﻠﻚ ﺍﺑ ُﻦ ﻳﺴﻤﱠﻰ ﺧﺰﳝﺔ ﻗﺎﻝ ‪ :‬ﻻ ﻗﻠﺖ ‪ :‬ﻓﻜﺎﻥ ﻟﻚ ﻣﻮﻟﹼﻰ ﻳﺴﻤﻰ ﺧﺰﳝﺔ ﻗﺎﻝ ‪ :‬ﻻ ﻗﻠﺖ ‪ :‬ﻓﻜﺎﻥ‬
‫ﺖ‬
‫ﺖ ﻋِﻠﺞٌ ﺃ ﹾﻟﻜﹶﻦ ﻭﺃﻧ َ‬
‫ﰲ ﻗﺮﻳﺘﻚ ﺭﺟﻞﹲ ﺻﺎﱀ ﺃﻭ ﻓﻘﻴ ًﻪ ﻳﺴﻤﻰ ﺧﺰﳝﺔ ﻗﺎﻝ ‪ :‬ﻻ ﻗﻠﺖ ‪ :‬ﻓﻠﻢ ﺍﻛﺘﻨﻴﺖ ﺑﺄﰊ ﺧﺰﳝﺔ ﻭﺃﻧ َ‬
‫ﲔ ﲨﻴﻊ ﺍﻟﻜﲎ ﻗﺎﻝ ‪ :‬ﻣﺎ‬ ‫ﺖ ﻫﺬﻩ ﺍﻟﻜﻨﻴ ﹶﺔ ﻣﻦ ﺑ ﹺ‬
‫ﻱ ﺷﻲ ٍﺀ ﺍﺷﺘَﻬﻴ َ‬
‫ﻸﹺ‬
‫ﻓﻘﲑٌ ﻭﺃﻧﺖ ﺣﺎﺭﺱ ﻗﺎﻝ ‪ :‬ﻫﻜﺬﺍ ﺍﺷﺘﻬﻴﺖ ﻗﻠﺖ ‪ :‬ﻓ َ‬
‫ﻳُﺪﺭﻳﲏ‬

‫ﺟﻮﺍﺏ ﺍﻟﺰﻳﺎﺩﻱ‬

‫ﺕ ﺑﻪ ﻭﻫﻮ ﺟﺎﻟﺲٌ ﰲ ﻳﻮﻡ ﻏِﻤﻖ ﺣﺎﺭﱟ ﻭ ِﻣ ٍﺪ ﻋﻠﻰ ﺑﺎﺏ ﺩﺍﺭﻩ ﰲ‬

‫ﺴﻌَﺪ ﹸﺓ ﺑﻦ ﻃﺎﺭﻕ ﻗﻠﺖ ﻟﻠﺰﻳﺎ ِﺩﻱﱢ ﻭﻣﺮﺭ ُ‬
‫ﱢ ( ﻭﺣﺪﺛﲏ َﻣ ْ‬
‫ﺷﺮﻭﻉ ﻬﻧﺮ‬

‫ﻚ ﻣِﻦ ﺩﺍ ﹺﺭ ﺟﺪﱢﻙ ﺯﻳﺎ ٍﺩ ﺑﻦ ﺃﰊ‬

‫ﺖ ﺩﺍﺭﻙ ﻭﺣﻈﱠ َ‬
‫ﺍﳉﹸﻮﺑﺎﺭ ﺑﺄﺭﺩﻳﺔ ﻭﺇﺫﺍ ﺫﻟﻚ ﺍﻟﺒﺤﺮ ﻳﺒﺨﺮ ﰲ ﺃﻧﻔﻪ ﻗﺎﻝ ﻓﻘﻠﺖ ﻟﻪ ﺑﻌ َ‬
‫ﺖ ﳎ ِﻠﺴَﻚ ﰲ ﺳﺎﺑﺎﻁ ﻏﹶﻴﺚ ﻭﺇﺷﺮﺍﻓﹶﻚ ﻋﻠﻰ ﺭَﺣﺒﺔ ﺑﲏ ﻫﺎﺷﻢ ﻭﳎﻠﺴَﻚ ﰲ ﺍﻷﺑﻮﺍﺏ ﺍﻟﱵ ﺗﻠﻲ ﺭَﺣﺒﺔ‬ ‫ﺳﻔﻴﺎﻥ ﻭﺗﺮﻛ َ‬
‫ﺖ ﺃﻃﻮ ﹶﻝ ﺁﻣﺎﱄ ﰲ ﻗﺮﺏ ﻫﻮﻻﺀ‬‫ﺖ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﱠﻬﺮ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻭﺭﺿِﻴﺖ ﺑ ِﻪ ﺟﺎﺭﹰﺍ ﻗﺎﻝ ﻧﻠ ُ‬ ‫ﺑﲏ ﺳﻠﻴﻢ ﻭﺟﻠﺴ َ‬
‫ﺏ ﺍﳌﻘﺎﺑﺮ ﻓﻘﻠﺖ ﻧﺰﻟﺖ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻟﻼﺗﱢﻌﺎﻅ ﺑﻪ ﻭﺍﻻﻋﺘﺒﺎﺭ ﻛﺎﻥ ﺫﻟﻚ ﻭﺟﻬﹰﺎ ﻭﻟﻮ‬ ‫ﺍﻟَﺒﺰّﺍﺯﻳﻦ ﻗﻠﺖ ﻟﻪ ﻟﻮ ﻛﻨﺖ ﺑﻘﹸ ْﺮ ﹺ‬
‫ﺖ ﺑﻘﹸﺮْﺏ ﺍﳊﺪﱠﺍﺩﻳﻦ ﻓﻘﻠﺖ ﻷَﺗ ﹶﺬﻛﱠ َﺮ ﻬﺑﺬﻩ ﺍﻟﻨﱢﲑﺍﻥ ﻭﺍﻟﻜِﲑﺍﻥ ﻧﺎﺭ ﺟﻬﻨﱠﻢ ﻛﺎﻥ ﺫﻟﻚ ﻗﻮ ﹰﻻ ﻭﻟﻮ ﻛﻨﺖ ﺍﺷﺘﺮﻳﺖ‬‫ﻛﻨ َ‬
‫ﺐ ﺭﺍﺋﺤ ِﺔ ﺍﻟﻄﱢﻴﺐ ﻛﺎﻥ ﺫﻟﻚ ﻭﺟﻬﹰﺎ‬
‫ﺩﺍﺭﹰﺍ ﺑﻘﺮﺏ ﺍﻟﻌﻄﱠﺎﺭﻳﻦ ﻓﺎﻋَﺘﻠﹶﻠﺖ ﺑ ﹶﻄ ﹶﻠ ﹺ‬

‫ﻚ ﻓﻴﻬﻢ ﺩﺍ ُﺭ ﹶﻏﻠﱠ ٍﺔ ﺃﻭ ﻫ ﹾﻞ ﻟﻚ ﻋﻠﻴﻬﻢ ﺩُﻳُﻮﻥﹲ ﺣﺎﻟﱠﺔﹲ ﺃﻭ ﻫ ﹾﻞ ﻟﻚ ﻓﻴﻬﻢ‬

‫ﺏ ﺍﻟَﺒﺰﱠﺍﺯﹺﻳﻦ ﻓﻘﻂ ﻓﻬﺬﺍ ﻣﺎ ﻻ ﺃﻋﺮﻓﻪ ﺃ ﹶﻓﹶﻠ َ‬
‫ﻓﺄﻣّﹰﺎ ﹸﻗ ْﺮ ُ‬
‫ﺃﻭ ﻋِﻨﺪَﻫﻢ ﻏِﻠﻤﺎﻥﹲ ﻳﺆﺩﱡﻭﻥ ﺍﻟﻀﱠﺮﻳﺒﺔ ﺃﻭ ﻫ ﹾﻞ ﻟﻚ ﻣﻌَﻬﻢ ِﺷﺮْﻛﺔ ﻣُﻀﺎﺭَﺑ ٍﺔ ﻗﺎﻝ ‪ :‬ﻻ ﻗﻠﺖ ‪ :‬ﻓﻤﺎ ﺗﺮﺟﻮ ﺇﺫﹰﺍ ﻣﻦ ﻗﺮﻬﺑﻢ‬
‫ﻓﻠﻢ ﻳﻜﻦ ﻋﻨﺪﻩ ﺇﻻﹼ ‪ :‬ﻧﻠﺖ ﺁﻣﺎﱄ ﺑﻘﹸﺮﺏ ﺍﻟﺒﺰَﺍﺯﻳﻦ ‪.‬‬
‫ﺣﻜﺎﻳﺔ ﲦﺎﻣﺔ ﻋﻦ ﳑﺮﻭﺭ ﻭﺣﺪﺛﲏ ﲦﺎﻣﺔ ﺑﻦ ﺃﺷْﺮﺱ ﻗﺎﻝ ‪ :‬ﻛﺎﻥ ﺭﺟﻞﹲ ﳑﺮﻭﺭ ﻳﻘﻮﻡ ﻛﻞﱠ ﻳﻮﻡ ﻓﻴﺄﰐ ﺩﺍﻟِﻴ ﹰﺔ ﻟﻘﻮﻡ ﻭﻻ‬
‫ﻳﺰﺍ ﹸﻝ ﻳَﻤْﺸﻲ ﻣﻊ ﺭﺟﺎﻝ ﺍﻟﺪﺍﻟﻴﺔ ﻋﻠﻰ ﺫﻟﻚ ﺍﳉﺬﻉ ﺫﺍﻫﺒﹰﺎ ﻭﺟﺎﺋﻴﹰﺎ ﰲ ﺷﺪﱠﺓ ﺍﳊﺮﱢ ﻭﺍﻟﱪﺩ ﺣﺘﱠﻰ ﺇﺫﺍ ﺃﻣﺴﻰ ﻧﺰﻝ ﺇﻟﻴﻬﻢ‬
‫ﻭﺗﻮﺿﱠﹶﺄ ﻭﺻﻠﱠﻰ ﻭﻗﺎﻝ ‪ :‬ﺍﻟﻠﹼ ُﻬﻢﱠ ﺍﺟﻌ ﹾﻞ ﻟﻨﺎ ِﻣ ْﻦ ﻫﺬﺍ ﻓﹶﺮﺟﹰﺎ ﻭ َﻣﺨْﺮﺟﹰﺎ ﰒﱠ ﺍﻧﺼﺮﻑ ﺇﱃ ﺑﻴﺘﻪ ﻓﻜﺎﻥ ﻛﺬﻟﻚ ﺣﺘّﻰ ﻣﺎﺕ ‪.‬‬
‫ﺑﲔ ﺃﻋﻤﻰ ﻭﻗﺎﺋﺪﻩ ﻭﺣﺪﱠﺛﲏ ﺍﳌﻜﹼﻲّ ﻗﺎﻝ ‪ :‬ﻛﺎﻥ ﺭﺟﻞﹲ ﻳﻘﻮﺩ ﺃ ْﻋﻤَﻰ ﹺﺑﻜﺮﺍﺀ ﻭﻛﺎﻥ ﺍﻷﻋﻤﻰ ﺭﺑﱠﻤﺎ َﻋﹶﺜ َﺮ ﺍﻟ َﻌﹶﺜ َﺮ ﹶﺓ ﻭﻧُﻜِﺐ‬
‫ﺍﻟﻨّﻜﺒﺔ ﻓﻴﻘﻮﻝ ‪ :‬ﺍﻟﻠﱠﻬﻢﱠ ﺃ ْﺑﺪِﻝ‬

‫ﱄ ﺑﹺﻪ ﻗﺎﺋﺪﹰﺍ ﺧﲑﹰﺍ ﻣﻨﻪ ﻗﺎﻝ ‪ :‬ﻓﻘﺎﻝ ﺍﻟﻘﺎﺋﺪ ‪ :‬ﺍﻟﻠﱠ ُﻬﻢﱠ ﺃ ْﺑ ِﺪ ﹾﻝ ﱄ ﺑ ِﻪ ﺃﻋَﻤﻰ ﺧﲑﹰﺍ ﱄ ﻣﻨﻪ ﲪﺎﻗﺔ ﳑﺮﻭﺭ ﻭﺣﺪﺛﲏ ﻳﺰﻳ ُﺪ ﻣﻮﱃ‬
‫ﻕ ﺑﻦ ﻋﻴﺴﻰ ﻗﺎﻝ ﹸﻛﻨّﺎ ﰲ ﻣﻨﺰﻝ ﺻﺎﺣﺐ ﻟﻨﺎ ﺇ ﹾﺫ ﺧﺮﺝ ﻭﺍﺣﺪٌ ﻣﻦ ﲨﺎﻋﺘﻨﺎ ﻟَﻴﻘِﻴ ﹶﻞ ﰲ ﺍﻟﺒﻴﺖ ﺍﻵﺧﺮ ﻓﻠﻢ ﻳﻠﺒﺚ‬ ‫ﺇﺳﺤﺎ َ‬
‫ﺇﻻﹼ ﺳﺎﻋ ﹰﺔ ﺣﱴ ﲰِﻌﻨﺎﻩ ﻳﺼﻴﺢ ‪ :‬ﺃ ْﻭ ِﻩ ﺃﻭﻩ ﻗﺎﻝ ‪ :‬ﻓﻨ َﻬﻀْﻨﺎ ﺑﺄﲨﻌﻨﺎ ﺇﻟﻴﻪ ﻓﹶﺰﻋﲔ ﻓﻘﻠﻨﺎ ﻟﻪ ‪ :‬ﻣﺎ ﻟﻚ ﻭﺇﺫﺍ ﻫﻮ ﻧﺎﺋﻢ ﻋﻠﻰ‬
 ‫ﺷﻘﱢ ِﻪ ﺍﻷﻳﺴﺮ ﻭﻫﻮ ﻗﹶﺎﺑﺾٌ ﻋﻠﻰ ﺧﺼﻴﺘﻪ ﺑﻴﺪﻩ ﻓﻘﻠﺖ ﻟﻪ ‪ :‬ﱂ ﺻﺤﺖ ﻗﺎﻝ ‪ :‬ﺇﺫﺍ ﻏﻤﺰﺕ ُﺧﺼْﻴﱵ ﺍﺷﺘﻜﻴﺘﻬﺎ ﻭﺇﺫﺍ‬
‫ﺍﺷﺘﻜﻴُﺘﻬﺎ ﺻﺤﺖ ﻗﺎﻝ ‪( :‬‬
‫ﻓﻘﻠﻨﺎ ﻟﻪ ‪ :‬ﻻ َﺗ ْﻐ ِﻤﺰْﻫﺎ ﺑﻌ ُﺪ ﺣﱴ ﻻ ﺗﺸﺘﻜﻲ ﻗﺎﻝ ‪ :‬ﻧﻌﻢ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ‪.‬‬
‫ﲪﺎﻗﺔ ﻣﻮﻻﺓ ﻋﻴﺴﻰ ﺑﻦ ﻋﻠﻲ ﻗﺎﻝ ﻳﺰﻳﺪ ‪ :‬ﻭﻛﺎﻧﺖ ﻟﻌﻴﺴﻰ ﺑﻦ ﻋﻠﻲﱟ ﻣَﻮﻻﺓﹲ ﻋﺠﻮﺯٌ ﺧُﺮَﺍﺳﺎﻧﻴﺔﹲ ﺗﺼﺮُﺥ ﺑﺎﻟﻠﻴﻞ ﻣﻦ‬
‫ﲑ ﺇﺳﺤﺎﻕ ﻓﻘﻠﺖ ﻟﻪ ‪ :‬ﺇﻧﱠﻬﺎ ﻣﻊ ﺫﻟﻚ ﻻ َﺗﺪَﻉ ﺃ ﹾﻛ ﹶﻞ ﺍﻟﺘﻤﺮ ﻗﺎﻝ ‪ :‬ﻓﺒﻌﺚ‬ ‫ﺿﺮَﺑﺎﻥ ﺿﺮﺱ ﳍﺎ ﻓﻜﺎﻧﺖ ﻗﺪ ﺃﺭﱠﻗﺖ ﺍﻷﻣ َ‬ ‫َ‬
‫ﺖ ﺃﻛﻠﺖ ﻭﺇﺫﺍ ﺃﻭﺟَﻌﲏ‬ ‫ﲔ ﺑﺎﻟﻠﱠﻴ ﹺﻞ ﻓﻘﺎﻟﺖ ‪ :‬ﺇﺫﺍ ﺍﺷﺘﻬﻴ ُ‬
‫ﺇﻟﻴﻬﺎ ﺑﺎﻟﻐﺪﺍﺓ ﻓﻘﺎﻝ ﳍﺎ ‪ :‬ﺃﺗﺄﻛﻠﲔ ﺍﻟﺘﱠﻤﺮ ﺑﺎﻟﻨﱠﻬﺎﺭ ﻭَﺗﺼِﻴﺤ َ‬
‫ﺻِﺤﺖ ‪.‬‬

‫ﺽ َﻧ ِﺪﻳﱠﺔ ﻭﺍﻟﺴﱠﻤﺎ ُﺀ ﻣﺘﻐﻴﱢﻤﺔ ﻭﺍﻟﺮﱢﻳﺢ ﺷَﻤﺎﻝﹲ‬

‫ﺣﻜﺎﻳﺔ ﲦﺎﻣﺔ ﻋﻦ ﳑﺮﻭﺭ ﻭﺣﺪﺛﲏ ﲦﺎﻣﺔﹸ ﻗﺎﻝ ‪ :‬ﻣَﺮﺭﺕُ ﰲ ﻏﺐّ ﻣﻄ ﹴﺮ ﻭﺍﻷﺭ ُ‬
‫ﺤﺠُﻤُﻪُ ﻭﻗﺪ ﻭﺿﻊ ﻋﻠﻰ ﻛﺎ ﻫِﻠﻪ‬ ‫ﺲ ﻋﻠﻰ ﻗﺎﺭﻋﺔ ﺍﻟﻄﱠﺮﻳﻖ ﻭﺣَﺠّﺎﻡٌ ﺯﹺﳒﻲﱞ َﻳ ْ‬ ‫ﺻ ﹶﻔﺮُ ﻛﹶﺄﻧﱠﻪ َﺟﺮَﺍﺩَﺓ ﻗ ْﺪ ﺟﻠ َ‬
‫ﻭﺇﺫﺍ ﺷَﻴﺦٌ ﺃ ْ‬
‫ﺖ ﻋﻠﻴﻪ ﻓﻘﻠﺖ ‪:‬‬ ‫ﺤﺠَﻤ ٍﺔ ﻛﺄﻧﱠﻬﺎ ﹶﻗﻌْﺐ ﻭﻗ ْﺪ َﻣﺺﱠ َﺩ َﻣﻪُ ﺣﺘﱠﻰ ﻛﺎ َﺩ ﺃ ﹾﻥ ﻳَﺴَﺘ ﹾﻔ ﹺﺮﻏﹶﻪ ﻗﺎﻝ ‪ :‬ﻓﻮﻗﹶﻔ ُ‬
‫ﻭﺃ ْﺧ َﺪ َﻋﻴْﻪ ﻣَﺤﺎﺟﹺﻢ ﻛﻞ ِﻣ ْ‬
‫ﺤﺘَﺠﹺﻢ ﰲ ﻫﺬﺍ ﺍﻟﱪﺩ ﻗﺎﻝ ﳌﻜﺎ ِﻥ ﻫﺬﺍ ﺍﻟﺼﱡﻔﺎﺭ ﺍﻟﺬﻱ ﰊ ‪.‬‬ ‫ﺦ ِﻟ َﻢ َﺗ ْ‬
‫ﻳﺎ ﺷﻴ ُ‬
‫ﺻﻨﻴﻊ ﳑﺮﻭﺭ ﻭﺣﺪﺛﲏ ﲦﺎﻣﺔ ﻗﺎﻝ ‪ :‬ﺣﺪﱠﺛﹶﲏ ﺳﻌﻴﺪ ﺑﻦ ﻣﺴﻠﻢ ﻗﺎﻝ ‪ :‬ﻛﹸﻨﺎ ﲞُﺮﺍﺳﺎ ﹶﻥ ﰲ ﻣﻨﺰﻝ ﺑﻌﺾ ﺍﻟﺪﱠﻫﺎﻗﲔ ﻭﳓﻦ‬
‫ﺴﺢ‬‫ﺐ ﻓ َﺪ َﻫ َﻦ ﺑﻌﻀُﻨﺎ ﺭﺃﺳَﻪ ﻭﺑﻌﻀﻨﺎ ﳊﻴﺘﻪ ﻭﺑﻌﻀُﻨﺎ َﻣ َ‬
‫ﺷَﺒﺎ ﺏٌ ﻭﻓﻴﻨﺎ ﺷﻴﺦ ﻗﺎﻝ ‪ :‬ﻓﺄﺗَﺎﻧﺎ َﺭﺏﱡ ﺍﳌﻨﺰﻝ ﺑﺪُﻫﻦ ﻃﻴ ﹴ‬

‫ﺷﺎﺭﹺﺑﻪ ﻭﺑﻌﻀُﻨﺎ َﻣﺴَﺢ ﻳﺪﻳﻪ ﻭﺃ َﻣﺮﱠﻫُﻤﺎ ﻋﻠﻰ ﻭﺟﻬﻪ ﻭﺑﻌﻀُﻨﺎ ﺃ َﺧ ﹶﺬ ﺑﻄﹶﺮَﻑ ﺇﺻﺒﻌﻪ ﻓﺄﺩ َﺧ ﹶﻞ ﰲ ﺃﻧﻔﻪ ﻭ َﻣﺴَﺢ ﺑﻪ ﺷﺎ ﹺﺭﺑَﻪ‬
‫ﺖ ﺃﺣﺪﹰﺍ ﺇﺫﺍ ﹶﺃَﺗ ْﻮﻩُ‬‫ﻚ ﻛﹸﻠﱠﻬُﻢ ﻫﻞ ﺭﺃ ْﻳ َ‬‫ﺦ ﺇﱃ ﺑﻘﻴﱠ ِﺔ ﺍﻟﺪﱡﻫﻦ ﻓﺼﺒﱠﻬﺎ ﰲ ﺃﺫﻧﻪ ﻓﻘﻠﻨﺎ ﻟﻪ ‪ :‬ﻭﳛﻚ ﺧﺎﻟﻔﺖ ﺃﺻﺤﺎﺑ َ‬ ‫ﹶﻓ َﻌﻤَﺪ ﺍﻟﺸﻴ ُ‬
‫ﻕ‬
‫ﺺ ﺳﻴّﺪ ﺑﲏ ﲤﻴﻢ ﻭﺣﺪﱠﺛﲏ َﻣﺴْ َﻌ َﺪﺓﹸ ﺑ ُﻦ ﻃﺎﺭ ﹴ‬ ‫ﺐ ﺻﺒﱠﻪ ﰲ ﺃﺫﻧﻪ ﻗﺎﻝ ‪ :‬ﻓﺈﻧّﻪ ﻣﻊ ﻫﺬﺍ ﻳﻀﺮﱡﱐ ﺃﻣْﺮ ﻋﻴ ﹴ‬ ‫ﹺﺑﺪُﻫﻦ ﻃِﻴ ﹴ‬
‫ﺍﻟﺬﱠﺭﱠﺍﻉ ﻗﺎﻝ ‪ :‬ﻭﺍﻟﻠﹼ ِﻪ ﺇﻧﱠﺎ ﻟﹶﻮُﻗﹸﻮﻑٌ ﻋﻠﻰ ﺣﺪﻭ ِﺩ ﺩﺍﺭ ﻓﻼﻥ ﻟﻠﻘِﺴﻤﺔ ﻭﳓ ُﻦ ﰲ ﺧﺼﻮﻣ ٍﺔ ﺇ ﹾﺫ ﺃ ﹾﻗﺒَﻞ ﻋِﻴﺺٌ ﺳﻴﱢ ُﺪ ﺑﲏ ﲤﻴ ﹴﻢ‬
‫ﺴﻜﹾﻨﺎ ﻋﻦ ﺍﻟﻜﻼﻡ ﻓﺄﻗﺒﻞ ﻋﻠﻴﻨﺎ ﻓﻘﺎﻝ ‪ :‬ﺣﺪﱢﺛﻮﱐ‬ ‫ﻼ ﺇﻟﻴﻨﺎ ﺃﻣ َ‬
‫ﻭﻣﻮﺳﺮﻫﻢ ﻭﺍﻟﺬﻱ ﻳﺼﻠﱢﻲ ﻋﻠﻰ ﺟﻨﺎﺋﺰﻫﻢ ﻓﻠﻤﱠﺎ ﺭﺃﻳﻨﺎُﻩ ﻣﻘﹺﺒ ﹰ‬
‫ﻋﻦ ﻫﺬﻩ ﺍﻟﺪﱠﺍﺭ َﻫ ﹾﻞ ﺿﻢﱠ ﻣﻨﻬﺎ ﺑﻌﻀﻬﺎ ﺇﱃ ﺑﻌﺾ ﺃﺣﺪ ﻗﺎﻝ ﻣﺴﻌﺪﺓ ‪ :‬ﻓﺄﻧﺎ ُﻣ ْﻨ ﹸﺬ ﺳﺘﲔ ﺳﻨﺔ‬

‫ﺃﻓﻜﱢ ُﺮ ﰲ ﻛﻼﻣﻪ ﻣﺎ ﺃﺩﺭﻱ ﻣﺎ ﻋَﻨَﻰ ﺑﻪ ﻗﺎﻝ ‪ :‬ﻭﻗﺎﻝ ﱄ ﻣﺮّﺓ ‪ :‬ﻣﺎ ﻣﻦ ﺷﺮ ﻣﻦ ﺫﻳﻦ ﻗﻠﺖ ‪ :‬ﻭﱂ ﺫﺍﻙ ﻗﺎﻝ ‪ :‬ﻣﻦ ﺟﺮﺍ‬
‫ﻳﺘﻌﻠﻘﻮﻥ ‪.‬‬
‫ﻂ ﻓَﺒﻌَﺚ ﺇﻟﻴﻨﺎ ﻟﻨَﺸﻬﺪ (‬
‫ﺾ ﺑﲏ ﻋﻤﱢﻪ ﰲ ﺣﺎﺋ ٍ‬‫ﱄ ﻗﺎﻝ ‪ :‬ﻧﺎﺯَﻉ ﺍﻟﺘﻤﻴﻤﻲﱡ ﺑﻌ َ‬
‫ﻭﺣﺪّﺛﲏ ﺍﳋﻠﻴ ﹸﻞ ﺑ ُﻦ ﳛﲕ ﺍﻟﺴﱠﻠﹸﻮ ﱡ‬
‫ﺻﺮْﻧﺎ ﺇﻟﻴﻪ ﻭﻗﻒ ﺑﻨﺎ ﻋﻠﻰ ﺍﳊﺎﺋﻂ‬‫ﻋﻠﻰ ﺷَﻬﺎﺩﺗِﻪ ﻓﺄﺗﺎﻩ ﲨﺎﻋﺔﹲ ﻣﻨﻬﻢ ﺍﳊﻤﲑﻱﱡ ﻭﺍﻟﺰﻫﺮﻱﱡ ﻭﺍﻟﺰﱢﻳﺎﺩﻱﱡ ﻭﺍﻟﺒﻜﺮﺍﻭﻱ ﻓﻠﻤّﺎ ِ‬
‫ﻒ ﻫﺬﺍ ﺍﳊﺎﺋﻂ ﱄ ‪.‬‬ ‫ﻭﻗﺎﻝ ‪ :‬ﺃﹸ ْﺷ ﹺﻬﺪُﻛﻢ ﲨﻴﻌﹰﺎ ﺃﻥﱠ ﻧﹺﺼ َ‬
‫ﻒ ﺩِﺭﻫﻢ ﻓﻘﺎﻝ ﺍﺑ ُﻦ ﻋﻤﱢﻪ ‪ :‬ﻣﺎ ﺃﻋ ﹺﺮﻑُ‬
‫ﺟﻮﺍﺏ ﳑﺮﻭﺭ ﻗﺎﻝ ‪ :‬ﻭﻗﺪِﻡ ﺍﺑ ُﻦ ﻋﻢﱟ ﻟﻪ ﺇﱃ ﻋﻤﺮ ﺑﻦ ﺣﺒﻴﺐ ﻭﺍﺩﱠﻋَﻰ ﻋﻠﻴﻪ ﺃﻟ َ‬
‫ﺐ ﺑﺈﻧﻜﺎﺭﻩ ﻗﺎﻝ ‪ :‬ﻓﻘﺎﻝ ﻋﻤﺮ ‪ ) :‬ﺃﻣﻨﻴﺔ‬ ‫ﻼ ﻭﻻ ﻛﺜﲑﹰﺍ ﻭﻻ ﻟﻪ ﻋﻠﻲّ ﺷﻲﺀ ﻗﺎﻝ ‪ :‬ﺃﺻﻠﺤﻚ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻓﺎﻛُﺘ ْ‬ ‫ﳑﱠﺎ ﻗﺎ ﹶﻝ ﻗﻠﻴ ﹰ‬
‫ﺃﰊ ﻋﺘﺎﺏ ﺍﳉﺮﱠﺍﺭ ( ﻗﺎﻝ ‪ :‬ﻭﻗﻠﺖ ﻷﰊ ﻋﺘّﺎﺏ ﺍﳉﺮﱠﺍﺭ ‪ :‬ﺃﻻ ﺗَﺮَﻯ ﻋﺒ َﺪ ﺍﻟﻌﺰﻳ ﹺﺰ ﺍﻟ َﻐﺰﱠﺍﻝ ﻭﻣﺎ ﻳﺘﻜﻠﻢ ﺑﻪ ﰲ ﹶﻗﺼَﺼﻪ ﻗﺎﻝ‬
‫‪ :‬ﻭﺃﻱﱡ ﺷﻲﺀ ﻗﺎﻟﻪ ﻗﻠﺖ ‪ :‬ﻗﺎﻝ ‪ :‬ﻟﻴﺖ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ‬
 ‫ﺖ‬
‫ﱂ َﻳﻜﹸﻦ ﺧﻠﻘﹶﲏ ﻭﺃﻧﺎ ﺍﻟﺴﱠﺎﻋﺔ ﺃﻋﻮﺭ ﻗﺎ ﹶﻝ ﺃﺑﻮ ﻋﺘّﺎﺏ ‪ :‬ﻭﻗﺪ ﻗﺼﱠ َﺮ ﰲ ﺍﻟﻘﻮﻝ ﻭﺃﺳﺎ َﺀ ﰲ ﺍﻟﺘﻤﲏ ﻭﻟﻜﻨﱢﻲ ﺃﻗﻮﻝ ‪ :‬ﻟﻴ َ‬
‫ﻉ ﺍﻟﻴﺪﻳﻦ ﻭﺍﻟﺮﺟﻠﲔ ‪ ) .‬ﺗﻌﺰﻳﺔ ﻃﺮﻳﻔﺔ ﻷﰊ ﻋﺘﱠﺎﺏ ﺍﳉﺮﺍﺭ (‬ ‫ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﱂ ﻳ ﹸﻜ ْﻦ ﺧﻠﻘﲏ ﻭﺃﻧﺎ ﺍﻟﺴﺎﻋﺔ ﺃﻋﻤﻰ ﻣﻘﻄﹸﻮ ُ‬
‫ﲔ ﻳﺪﻳﻪ ﻭﻛﺎﻥ ﻛﺎﳉﻤﻞ‬‫ﻭﺩﺧﻞ ﺃﺑﻮ ﻋﺘّﺎﺏ ﻋﻠﻰ ﻋﻤﺮﻭ ﺑﻦ ﻫﺪﱠﺍﺏ ﻭﻗﺪ ﹸﻛﻒﱠ َﺑﺼُﺮﻩ ﻭﺍﻟﻨﺎﺱ ﻳُﻌﺰﱡﻭﻧُﻪ ﻓﻤﹶﺜ ﹶﻞ ﺑ َ‬
‫ﺖ ﺃﻥﹼ ﺍﻟﻠﹼﻪ‬
‫ﺍﶈﺠُﻮﻡ ﻭﻟﻪ ﺻﻮ ﺕٌ ﺟﻬﲑ ﻓﻘﺎﻝ ‪ :‬ﻳﺎ ﺃﺑﺎ ﺃﺳﻴﺪ ﻻ ﻳﺴﻮﺀﻧﱠﻚ ﺫﹶﻫﺎﺑُﻬﻤﺎ ﻓﻠﻮ ﺭﺃﻳﺖ ﺛﻮﺍَﺑﻬﻤﺎ ﰲ ﻣِﻴﺰﺍﻧﹺﻚ ﲤﻨّﻴ َ‬
‫ﻚ‪.‬‬ ‫ﺿ ﹾﻠ َﻌ َ‬
‫ﺗﻌﺎﱃ ﻗﺪ ﹶﻗﻄﹶﻊ ﻳﺪﻳﻚ ﻭﺭﺟﻠﻴﻚ ﻭ َﺩﻕﱠ ﹶﻇ ْﻬﺮَﻙ ﻭﺃﺩْﻣﻰ ِ‬

‫ﺩﺍﻭﺩ ﺑﻦ ﺍﳌﻌﺘﻤﺮ ﻭﺑﻌﺾ ﺍﻟﻨﺴﺎﺀ‬

‫ﻭﺑﻴﻨﻤﺎ ﺩﺍﻭ ُﺩ ﺑﻦ ﺍﳌ ْﻌﺘَﻤﺮ ﺍﻟﺼﱡﺒَﲑﻱّ ﺟﺎﻟﺲٌ ﻣﻌﻲ ﺇﺫ ﻣﺮﺕ ﺑﻪ ﺍﻣﺮﺃﺓﹲ ﲨﻴﻠﺔ ﳍﺎ ﻗﹶ ﻮَﺍﻡٌ ﻭﺣُﺴْﻦ ﻭﻋﻴﻨﺎﻥ ﻋﺠﻴﺒﺘﺎﻥ ﻭﻋﻠﻴﻬﺎ‬
‫ﺾ ﺩَﺍﻭ ُﺩ‬
‫ﺛﻴﺎﺏٌ ﺑﻴﺾ ﻓﻨ َﻬ َ‬

‫ﺖ ﻟﺘﻜﻠﱢﻤﻬﺎ‬ ‫ﺖ ﻏﻼﻣﻲ ﻟﻴَﻌﺮﻑ ﺫﻟﻚ ﻓﻠﻤّﺎ ﺭﺟﻊ ﻗﻠﺖ ﻟﻪ ‪ :‬ﻗﺪ ﻋﻠﻤﺖ ﺃﻧّﻚ ﺇﳕﺎ ﻗﹸﻤ َ‬ ‫ﻓﻠﻢ ﺃ ُﺷﻚّ ﺃﻧّﻪ ﻗﺎﻡ ﻟَﻴ ْﺘﺒَﻌﻬﺎ ﻓﺒﻌﹾﺜ ُ‬
‫ﺕ ﺍﻟﻘﻮﻝ ﻭﺃﻱ ﺷﻲ ٍﺀ‬ ‫ﻒ ﺍﺑﺘَﺪﺃ َ‬
‫ﻚ ﺇﻻ ﺍﻟﺼﱢﺪﻕ ﻭﻻ ﻳ ْﻨﺠﹺﻴﻚ ﻣﻨﱢﻲ ﺍﳉﹸﺤﻮﺩ ﻭﺇﳕﺎ ﻏﺎﻳﱵ ﺃ ﹾﻥ ﺃﻋﺮﻑ ﻛﻴ َ‬ ‫ﻓﻠﻴﺲ ﻳﻨﻔﻌُ َ‬
‫ﻚ‬
‫ﺖ ﻋﻠﻴ ِ‬ ‫ﺖ ﳍﺎ ‪ :‬ﻟﻮﻻ ﻣﺎ ﺭﺃﻳ ُ‬ ‫ﺕ ﺍﻟﻘﻮﻝ ﺑﺄ ﹾﻥ ﻗﻠ ُ‬
‫ﺖ ﳍﺎ ﻭﻋﻠﻤﺖ ﺃﻧﱠﻪ ﺳﻴﺄﰐ ﺑﺂﺑﺪﺓ ﻭﻛﺎﻥ ﻣﻠﻴّﹰﺎ ﺑﺎﻷﻭﺍﺑﺪ ﻗﺎﻝ ‪ :‬ﺍﺑﺘﺪﺃ ُ‬ ‫ﻗﻠ َ‬
‫ﻉ ﻣِﺜﻠﻲ‬ ‫ﻚ ﻣِﻦ ﺍﺗﱢﺒﺎ ﹺ‬
‫ﺕ ﺇﱃ ﺍﳊﺎﺋﻂ ﰒﱠ ﻗﺎﻟﺖ ‪ :‬ﺇﳕﺎ ﳝﻨﻊ ﻣِﺜﹶﻠ َ‬ ‫ﺖ ﺣﱴ ﺍﺳﺘَﻨ َﺪ ْ‬ ‫ﻀﺤِﻜ ْ‬‫ﳋﻴْﺮ ﹾﱂ ﺃﺗﺒَﻌْﻚ ﻗﺎﻝ ‪ :‬ﻓ َ‬ ‫ﻣﻦ ﺳﻴﻤﺎﺀ ﺍ ﹶ‬
‫ﻭﺍﻟﻄﱠﻤَﻊ ﻓﻴﻬﺎ ﻣﺎ َﻳﺮَﻯ ﻣﻦ ﺳِﻴﻤﺎﺀ ﺍﳋﲑ ﻓﺄﻣﱠﺎ ﺇ ﹾﺫ ﻗﺪ ﺻﺎﺭ ﺳﻴﻤﺎ ُﺀ ﺍﳋﲑ ﻫﻮ ﺍﻟﺪﻱ ﻳُﻄ ِﻤﻊُ ﰲ ﺍﻟﻨﺴﺎﺀ ﻓﺈﻧﺎ ﻟﻠﹼِﻪ ﻭﺇﻧﺎ ﺇﻟﻴﻪ‬
‫ﺭﺍﺟﻌﻮﻥ ‪.‬‬
‫ﻭﺗﺒﻊ ﺩﺍﻭ ُﺩ ﺑ ُﻦ ﺍﳌﻌﺘﻤﺮ ﺍﻣﺮﺃﺓ ﻓﻠﻢ ﻳﺰ ﹾﻝ ﻳُﻄﺮﻳﻬﺎ ﺣﱴ ﺃﺟﺎﺑﺖ ﻭ َﺩﻟﱠﻬﺎ ﻋﻠﻰ ﺍﳌﻨﺰﻝ ﺍﻟﺬﻱ ﳝﻜﻨﻬﺎ ﻓﻴﻪ ﻣﺎ ﻳﺮﻳﺪ ﻓﺘﻘﺪﻣﺖ‬
‫ﺍﻟﻔﺎﺟﺮﺓ ﻭﻋﺮﺽ ﻟﻪ‬

‫ﺕ ﺣﺎﺟﺘﻬﺎ ﻓﻠﻢ ﺗﻨﺘﻈﺮﻩ ﻓﻠﻤﺎ ﺃﺗﺎ ُﻫ ْﻢ ﻭﱂ َﻳﺮَﻫﺎ ﻗﺎ ﹶﻝ‬ ‫ﺭﺟﻞﹲ ﻓﺸ َﻐ ﹶﻠﻪُ ﻭﺟﺎﺀ ﺇﱃ ﺍﳌﻨﺰﻝ ﻭﻗﺪ ﻗﻀﻰ ﺍﻟ ﹶﻘ ْﻮﻡُ ﺣﻮﺍﺋِﺠ ُﻬ ْﻢ ﻭﺃ َﺧ ﹶﺬ ْ‬
‫ﺕ ﻗﺎﻟﻮﺍ ‪ :‬ﻻ ﻭﺍﻟﻠﹼﻪ ﻣﺎ ﻧﺪﺭﻱ ﻗﺎﻝ ﻓﺈ ﹾﻥ َﻋ َﺪ ْﻭﺕُ‬ ‫‪ :‬ﺃﻳﻦ ﻫﻲ ﻗﺎﻟﻮﺍ ‪ :‬ﻭﺍﻟﻠﹼﻪ ﻗﺪ ﹶﻓ َﺮﻏﹾﻨﺎ ﻭ ﹶﺫ َﻫﺒَﺖ ﻗﺎﻝ ‪ :‬ﻓﺄﻱﱠ ﻃﺮﻳ ﹴﻖ ﺃ َﺧ ﹶﺬ ْ‬
‫ﺖ ﺍﻵﻥ ﻗﺎﻟﻮﺍ ‪:‬‬ ‫ﰲ ﺇ ﹾﺛﺮﹺﻫﺎ ﺣﺘﱠﻰ ﺃﻗﹸﻮ َﻡ ﻋﻠﻰ ﳎﺎﻣﻊ ﺍﻟﻄﹸﺮﻕ ﺃﺗُﺮَ ﻭْﱐ ﺃﳊﻘﻬﺎ ﻗﺎﻟﻮﺍ ‪ :‬ﻻ ﻭﺍﻟﻠﹼ ِﻪ ﻣﺎ ﺗَﻠﺤﻘﻬﺎ ﻗﺎﻝ ‪ :‬ﻓﻘﺪ ﻓﺎَﺗ ِ‬
‫ﻂ ﺑﺈﻧﺴﺎ ٍﻥ ﻳﺸ ﻚﱡ ﺃﻥﱠ ﺍﻟﺴﱠﻼﻣﺔ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﺧﲑ ﻏﲑﻩ ‪ ) .‬ﻗﻮﻝ ﺃﰊ‬ ‫ﲰ ْﻊ ﻗ ﱡ‬ ‫ﻧﻌﻢ ﻗﺎﻝ ‪ :‬ﻓﻌﺴﻰ ﺃﻥ ﻳﻜﻮﻥ ﺧﲑﹰﺍ ﻓﻠﻢ ﺃ َ‬
‫ﺾ ﺃﺻﺤﺎﺑﻨﺎ ﺃﺑﺎ ﻟﹸﻘﻤﺎﻥ ﺍﳌﻤﺮﻭﺭ ﻋﻦ ﺍﳉﺰﺀ ﺍﻟﺬﻱ ﻻ ﻳﺘﺠﺰﱠﺃ ‪:‬‬ ‫ﻟﻘﻤﺎﻥ ﺍﳌﻤﺮﻭﺭ ﰲ ﺍﳉﺰﺀ ﺍﻟﺬﻱ ﻻ ﻳﺘﺠﺰﱠﺃ ( ﻭﺳﺄﻝ ﺑﻌ ُ‬
‫ﻣﺎ ﻫﻮ ﻗﺎﻝ ‪ :‬ﺍﳉﺰﺀ ﺍﻟﺬﻱ ﻻ ﻳﺘﺠﺰﺃ ﻫﻮ ﻋﻠﻲﱡ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻘﺎﻝ ﻟﻪ ﺃﺑﻮ ﺍﻟﻌﻴﻨﺎﺀ ﳏﻤﺪ ‪:‬‬

‫ﺃﻓﻠﻴﺲ ﰲ ﺍﻷﺭﺽ ﺟﺰﺀٌ ﻻ ﻳﺘﺠﺰﺃ ﻏﲑُﻩ ﻗﺎﻝ ‪ :‬ﺑﻠﻰ ﺣَﻤﺰﺓﹸ ﺟﺰﺀٌ ﻻ ﻳﺘﺠﺰﺃ ﻭ َﺟﻌَﻔﺮٌ ﺟﺰﺀ ﻻ ﻳﺘﺠﺰﺃ ﻗﺎﻝ ﻓﻤﺎ ﺗﻘﻮﻝ ﰲ‬
‫ﺍﻟﻌﺒﺎﺱ ﻗﺎﻝ ‪ :‬ﺟﺰﺀ ﻻ ﻳﺘﺠﺰﺃ ﻗﺎﻝ ‪ :‬ﻓﻤﺎ ﺗﻘﻮﻝ ﰲ ﺃﰊ ﺑﻜﺮ ﻭﻋﻤﺮ ﻗﺎﻝ ‪ :‬ﺃﺑﻮ ﺑﻜﺮ ﻳﺘﺠﺰﺃ ﻭﻋﻤﺮ ﻳﺘﺠﺰﺃ ﻗﺎﻝ ‪ :‬ﻓﻤﺎ‬
‫ﺗﻘﻮﻝ ﰲ ﻋﺜﻤﺎﻥ ﻗﺎﻝ ‪ :‬ﻳﺘﺠﺰﱠﺃ ﻣَﺮﱠﺗﲔ ﻭﺍﻟﺰﱡﺑﲑ ﻳﺘﺠﺰﱠﺃ ﻣﺮﱠﺗﲔ ﻗﺎﻝ ‪ :‬ﻓﺄﻱﱠ ﺷﻲ ٍﺀ ﺗﻘﻮ ﹸﻝ ﰲ ﻣﻌﺎﻭﻳﺔ ﻗﺎﻝ ‪ :‬ﻻ ﻳﺘﺠﺰﺃ ﻭﻻ‬
‫ﻻ ﻳﺘﺠﺰﺃ ‪.‬‬
‫ﻓﻘﺪ ﻓﻜﺮﻧﺎ ﰲ ﺗﺄﻭﻳﻞ ﺃﰊ ﻟﻘﻤﺎﻥ ﺣﲔ ﺟﻌﻞ ﺍﻹﻣﺎﻡ ﺟﺰْﺀﹰﺍ ﻻ ﻳﺘﺠﺰﺃ ﺇﱃ ﺃﻱﱢ ﺷﻲ ٍﺀ ﺫﻫﺐ ﻓﻠﻢ ﻧﻘﻊ ﻋﻠﻴﻪ ﺇﻻﹼ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻛﺎﻥ ﺃﺑﻮ ﻟﻘﻤﺎﻥ ﺇﺫﺍ ﲰﻊ ﺍﳌﺘﻜﻠﱢﻤﲔ ﻳﺬﻛﺮﻭﻥ ﺍﳉﹸ ْﺰ َﺀ ﺍﻟﺬﻱ ﻻ ﻳﺘﺠﺰﱠﺃ ﻫﺎﻟﻪ ﺫﻟﻚ ﻭﻛﺒُﺮ ﰲ ﺻﺪﺭﻩ ﻭﺗﻮ ﻫﱠ َﻢ ﺃﻧﱠﻪ‬
 ‫ﱪ ﻣِﻦ ﻋِﻠﻢ ﺍﻟﻔﻠﺴﻔﺔ ﻭﺃﻥ ﺍﻟﺸﻲ َﺀ ﺇﺫﺍ ﻋﻈﹸﻢ َﺧ ﹶﻄﺮُﻩ ﲰﻮﻩ ﺑﺎﳉﺰﺀ ﺍﻟﺬﻱ ﻻ ﻳﺘﺠﺰﺃ ‪.‬‬ ‫ﺏ ﺍﻷﻛ ُ‬ ‫ﺍﻟﺒﺎ ُ‬
‫ﻼ‬
‫ﻭﻗﺪ ﺗﺴﺨﱠﻔﹾﻨﺎ ﰲ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﺳﺘﺠﺰْﻧﺎ ﺫﻟﻚ ﲟﺎ ﺗﻘﺪﱠﻡ ﻣﻦ ﺍﻟﻌُﺬﺭ ﻭﺳﻨَﺬﹾﻛﺮ ﹶﻗ ْﺒ ﹶﻞ ِﺫﻛﺮﹺﻧﺎ ﺍﻟﻘﻮﻝ ﰲ ﺍﳊﻤﺎﻡ ﲨ ﹰ‬
‫ﻉ‬
‫ﺕ ﻟﻨُﻌ ِﻄ َﻲ ﻗﺎﺭﺉ ﺍﻟﻜِﺘﺎﺏ ﻣﻦ ﻛﻞﱢ ﻧﻮ ﹴ‬ ‫ﻒ ﻭﻓ ﹶﻘ ﹴﺮ ﻣِﻦ ﻗﺼﺎِﺋ َﺪ ﻗﺼﺎﺭ ﻭﺷﻮﺍ ﹺﺭ َﺩ ﻭﺃﺑﻴﺎ ٍ‬
‫ﻣﻦ ﻏﹸ َﺮ ﹴﺭ ﻭَﻧ ﻮَﺍ ِﺩ َﺭ ﻭﺃ ْﺷﻌَﺎ ﹴﺭ ﻭﻧُﺘ ٍ‬
‫ﺱ ﻧﺼﻴﺒﹰﺎ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﹼﻪ ‪.‬‬
‫َﺗ ﹾﺬ َﻫﺐُ ﺇﻟﻴﻪ ﺍﻟﻨﱡﻔﻮ ُ‬

‫ﺗﻨﺎﺳﺐ ﺍﻷﻟﻔﺎﻅ ﻣﻊ ﺍﻷﻏﺮﺍﺽ‬

‫ﻒ ﻟﻠﺴﺨﻴﻒ‬‫ﻉ ﻣِﻦ ﺍﳌﻌﺎﱐ ﻧﻮﻉٌ ﻣﻦ ﺍﻷﲰﺎﺀ ‪ :‬ﻓﺎﻟﺴﱠﺨﻴ ُ‬

‫ﺏ ﻣﻦ ﺍﳊﺪﻳﺚ ﺿَﺮْﺏٌ ﻣﻦ ﺍﻟﻠﻔﻆ ﻭﻟﻜﻞﱢ ﻧﻮ ﹴ‬‫ﻭﻟﻜﻞﱢ ﺿﺮ ﹴ‬
‫ﺡ ﰲ ﻣَﻮﺿﻊ ﺍﻹﻓﺼﺎﺡ ﻭﺍﻟﻜِﻨﺎﻳ ﹸﺔ ﰲ ﻣﻮﺿﻊ ﺍﻟﻜﻨﺎﻳﺔ ﻭﺍﻻﺳﺘﺮﺳﺎﻝ ﰲ‬‫ﻒ ﻟﻠﺨﻔﻴﻒ ﻭﺍﳉﹶﺰ ﹸﻝ ﻟﻠﺠَﺰﻝ ﻭﺍﻹﻓﺼﺎ ُ‬
‫ﳋﻔِﻴ ُ‬
‫ﻭﺍ ﹶ‬
‫ﻣﻮﺿﻊ ﺍﻻﺳﺘﺮﺳﺎﻝ ‪.‬‬
‫ﺖ ﻓﻴﻪ ﺍﻹﻋﺮﺍﺏ‬ ‫ﺚ ﻋﻠﻰ ﺃﻧﱠ ُﻪ ﻣُﻀْﺤِ ﻚٌ ﻭﻣُ ﹾﻠ ٍﻪ ﻭﺩﺍﺧِﻞﹲ ﰲ ﺑﺎﺏ ﺍﳌﺰَﺍﺡ ﻭﺍﻟﻄﱢﻴﺐ ﻓﺎﺳﺘ ْﻌﻤَﻠ َ‬
‫ﺿﻊُ ﺍﳊﺪﻳ ِ‬ ‫ﻭﺇﺫﺍ ﻛﺎﻥ َﻣ ْﻮ ِ‬
‫ﺚ ﺍﻟﺬﻱ ﻭَﺿِﻊ ﻋﻠﻰ ﺃ ﹾﻥ ﻳُﺴﺮﱠ‬ ‫ﺖ ﺍﻟﺴﱠﺨﺎﻓﹶﺔ ﺑﺎﳉﹶﺰﺍﻟﺔ ﺻﺎ َﺭ ﺍﳊﺪﻳ ﹸ‬
‫ﺐ ﻋﻦ ﹺﺟ َﻬﺘِﻪ ﻭﺇ ﹾﻥ ﻛﺎﻥ ﰲ ﻟﻔﻈﻪ ُﺳﺨْﻒ ﻭﺃ ْﺑ َﺪ ﹾﻟ َ‬ ‫ﺍﻧ ﹶﻘ ﹶﻠ َ‬
‫ﺱ ُﻳ ﹾﻜ ُﺮ ﻬﺑﺎ ﻭَﻳ ﹾﺄﺧُﺬﹸ ﹺﺑﺄﹶﻛﻈﺎﻣﻬﺎ ‪.‬‬
‫ﺍﻟﻨﱡﻔﻮ َ‬

‫ﺍﻟﻮﻗﺎﺭ ﺍﳌﺘﻜﻠﻒ‬

‫ﺏ ﺍﻟﺘﱠ ﻮَﺭﱡﻉ ﻭﺃﻛﹶﺜﺮُ َﻣ ْﻦ‬

‫ﳊ ﹺﺮ ﻭﺍﻷﻳﺮ ﻭﺍﻟﻨﻴﻚ ﺍﺭَﺗﺪَﻉ ﻭﺃﻇﻬﺮ ﺍﻟﺘ ﹶﻘﺰﱡﺯ ﻭﺍﺳَﺘ ْﻌ َﻤ ﹶﻞ ﺑﺎ َ‬ ‫ﺱ ﺇﺫﺍ ﺍﻧﺘﻬﻰ ﺇﱃ ﺫِﻛ ﹺﺮ ﺍ ِ‬ ‫ﻭﺑﻌﺾ ﺍﻟﻨﺎ ﹺ‬
‫ﻑ ﻭﺍﻟ ﹶﻜﺮَﻡ ﻭﺍﻟﻨﱡﺒْﻞ ﻭﺍﻟﻮَﻗﺎﺭ ﺇﻻﱠ ﺑ ﹶﻘ ْﺪ ﹺﺭ ﻫﺬﺍ ﺍﻟﺸﱠﻜﻞ ﻣﻦ ﺍﻟﺘﱠﺼﻨﻊ ﻭﱂ‬ ‫ﲡﺪﻩ ﻛﺬﻟﻚ ﻓﺈﻧﱠﻤﺎ ﻫﻮ ﺭﺟﻞﹲ ﻟﻴﺲ َﻣﻌَﻪ ﻣﻦ ﺍﻟﻌَﻔﺎ ِ‬
‫ﺴَﺘ ْﻌﻤَﻞ ﻭﻧﺬﺍﻟ ٍﺔ ﻣﺘﻤﻜﱢﻨﺔ ‪ ) .‬ﺗﺴﻤﱡﺢ ﺑﻌﺾ ﺍﻷﺋﻤﺔ ﰲ ﺫﻛﺮ ﺃﻟﻔﺎﻅ‬ ‫ﻕ ﺇﻻﱠ ﻋﻦ ﻟﺆ ﹴﻡ ُﻣ ْ‬‫ﻂ ﺻﺎ ِﺣﺐُ ﺭﻳﺎ ٍﺀ ﻭﻧﹺﻔﺎ ﹴ‬
‫ﻒﻗ ﱡ‬ ‫ﺸ ْ‬
‫ُﻳ ﹾﻜ َ‬
‫ﺾ ﺍﻟﻨﺎﺱ ﻳُﻨﺸﺪ ﰲ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ‪ ) :‬ﺳﻘﻂ ‪ :‬ﺑﻴﺖ‬ ‫ﲔ َﺳﻤِﻌﻪ ﺑﻌ ُ‬‫ﺱ َﻣ ﹾﻘﻨَﻊ ﺣ َ‬
‫( ﻭﻗﺪ ﻛﺎﻥ ﳍﻢ ﰲ ﻋﺒ ِﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﺒﺎ ﹴ‬
‫ﺍﻟﺸﻌﺮ ( ) ﻭﻫﻨﺎ ** ﺇﻥ ﺗﺼﺪﻕ ﺍﻟﻄﲑ ﺗﻨﻚ ﳌﻴﺴﺎ (‬

‫ﻓﻘﻴﻞ ﻟﻪ ﰲ ﺫﻟﻚ ﻓﻘﺎﻝ ‪ :‬ﺇﻧﱠﻤﺎ ﺍﻟﺮﱠﹶﻓﺖُ ﻣﺎ ﻛﺎﻥ ﻋﻨﺪ ﺍﻟﻨﺴﺎﺀ ‪.‬‬

‫ﻭﻗﺎﻝ ﺍﻟﻀﱠﺤﱠﺎﻙ ‪ :‬ﻟﻮ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﻘﻮ ﹸﻝ َﺭﻓﹶﺜﹰﺎ ﻟﻜﺎﻥ ﻗ ﹾﻄ ُﻊ ﻟﺴﺎﻧﹺﻪ ﺃﺣﺐﱡ ﺇﻟﻴﻪ ﻣِﻦ ﺃﻥ َﻳﻘﹸﻮ ﹶﻝ ُﻫﺠْﺮﹰﺍ ﻗﺎﻝ ﺷَﺒﻴﺐُ ﺑﻦ‬
‫ﻚ َﻧﻴﱠﺎﻛﺎ ﻭﻗﺎﻝ ﻋﻠﻲﱡ ﺑ ُﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ‬ ‫ﻚ ﺍ ﹾﻟ َﻌ ْﻴ َﺮ َﻳﹺﻨ ْ‬
‫ﺏ ﺑ َﻦ ﻭﺭَﻗﺎﺀ ‪َ :‬ﻣ ْﻦ َﻳﹺﻨ ِ‬
‫ﺖ ﻋﺘﱠﺎ َ‬
‫ﻳﺰﻳﺪ ﺍﻟﺸﻴﺒﺎﱐ ﹶﻟ ْﻴ ﹶﻠﹶﺔ َﺑﻴﱠ َ‬
‫ﲔ ﺩ َﺧ ﹶﻞ ﻋﻠﻰ ﺑﻌﺾ ﺍﻷﻣﺮﺍﺀ ﻓﻘﺎﻝ ﻟﻪ ‪ :‬ﻣَﻦ ﰲ ﻫﺬﻩ ﺍﻟﺒﻴﻮﺕ ﻓﻠﻤﺎ ﻗﻴﻞ ﻟﻪ ‪ :‬ﻋﻘﺎﺋ ﹸﻞ ﻣﻦ ﻋﻘﺎﺋﻞ‬ ‫ﺣ َ‬

‫ﺍﻟﻌﺮﺏ ﻗﺎﻝ ﻋﻠﻲﱞ ‪َ :‬ﻣ ْﻦ َﻳ ﹸﻄ ﹾﻞ ﹶﺃ ْﻳﺮُ ﹶﺃﺑﹺﻴ ِﻪ َﻳ ْﻨﺘَﻄﻖ ﺑﻪ ‪.‬‬

‫ﻓﻌَﻠﹶﻰ ﻋﻠﻲﱟ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻋﻨﻪ ﻳﻌ ﻮﱠﻝ ﰲ ﺗﻨﺰﻳﻪ ﺍﻟﻠﻔﻆ ﻭﺗﺸﺮﻳﻒ ﺍﳌﻌﺎﱐ ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﺣﲔ ﻗﺎﻝ ﺑُﺪَﻳﻞ ﺑ ُﻦ ﻭﺭﻗﺎﺀ ﻟﻠﻨﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ :‬ﺟﺌﺘَﻨﺎ ﺑﻌﺠﺮﺍﺋﻚ‬
‫ﺖ ﺑَﺒﻈﹾﺮ‬
‫ﻀ َ‬
‫ﻀ ْ‬
‫ﺡ ﹶﻟ ﹶﻘ ْﺪ ﺃﺳْﻠﹶﻤُﻮﻙ ﻓﻘﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ‪َ :‬ﻋ ِ‬
‫ﻭﺳﻮﺩﺍﻧﻚ ﻭﻟﻮ ﻗﺪ َﻣﺲﱠ ﻫﺆﻻﺀ ﻭ ْﺧ ُﺰ ﺍﻟﺴﱢﻼ ﹺ‬
‫ﺍﻟﻼﱠﺕ ‪.‬‬
 ‫ﻭﻗﺪ ﺭ َﻭﻭْﺍ ﻣﺮﻓﻮﻋﹰﺎ ﻗﻮﻟﻪ ‪َ :‬ﻣ ْﻦ ُﻳ ْﻌ ِﺬﺭُﱐ ﻣﻦ ﺍﺑﻦ ﺃﻡّ ﺳﺒﺎﻉ ﻣُﻘﻄﱢﻌَﺔ ﺍﻟﺒُﻈﻮﺭ ‪ ) ( .‬ﻟﻜﻞﱢ ﻣﻘﺎﻡ ﻣﻘﺎﻝ ( ﻭﻟﻮ ﻛﺎﻥ ﺫﻟﻚ‬
‫ﻅ ﻣﻮﺍﺿ ُﻊ ﺍﺳﺘﻌﻤﻠﻬﺎ ﺃﻫ ﹸﻞ ﻫﺬﻩ ﺍﻟﻠﱡﻐﺔ ﻭﻛﺎﻥ‬
‫ﺍﳌﻮﺿ ُﻊ ﻣﻮﺿ َﻊ ﻛﻨﺎﻳﺔ ﻫﻲ ﺍﳌﺴﺘﻌﻤﻠﺔ ﻭﺑﻌﺪ ﻓﻠﻮ ﱂ ﻳﻜﻦ ﳍﺬﻩ ﺍﻷﻟﻔﺎ ِ‬
‫ﻆ ﻬﺑﺎ ﱂ َﻳ ﹸﻜ ْﻦ ﻷ ﻭﱠﻝ ﻛﻮﻬﻧﺎ ﻣﻌﻨًﻰ ﺇﻻﹼ ﻋﻠﻰ ﻭﺟﻪ ﺍﳋﻄﺄ ﻭﻟﻜﺎﻥ ﰲ ﺍﳊﺰْﻡ ﻭﺍﻟﺼﱠ ْﻮ ِﻥ ﳍﺬﻩ ﺍﻟﻠﱡﻐﺔ ﺃ ﹾﻥ ﺗُ ْﺮ ﹶﻓ َﻊ‬ ‫ﻱ ﺃﻻﱠ ﻳُﻠ ﹶﻔ ﹶ‬
‫ﺍﻟﺮﺃ ُ‬
‫ﻫﺬﻩ ﺍﻷﲰﺎﺀ ﻣﻨﻬﺎ ‪.‬‬
‫ﺏ ﺍﻟﺬﻱ ﻗﺎﻝ ‪ِ :‬ﻟ ﹸﻜﻞﱢ َﻣﻘﹶﺎ ﹴﻡ ﻣَﻘﺎﻝ ‪.‬‬
‫ﻭﻗﺪ ﺃﺻﺎﺏ ﻛﻞﱠ ﺍﻟﺼﱠﻮﺍ ﹺ‬

‫ﺻﻮﺭﺓ ﻣﻦ ﺍﻟﻮﻗﺎﺭ ﺍﳌﺘﻜﻠﻒ‬

‫ﺙ ﻛﺎﻥ ﹶﻗ ْﺪ ﻭ ﹶﻗ َﻊ ﺇﱃ ﺃﺻﺤﺎﺏ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺑﻦ ﺯﻳﺪ ﻭﳓ ُﻦ ﻋﻨﺪ ﻣُﻮﺳﻰ ﺑﻦ ِﻋﻤْﺮﺍﻥ ﻓﺪﺍ َﺭ‬ ‫ﻭﻟﻘﺪ ﺩﺧﻞ ﻋﻠﻴﻨﺎ ﻓﺘًﻰ َﺣ َﺪ ﹾ‬
‫ﻒ ﻭﺯﻳﺘﻮﻧﺔ ﻭﻧﺼﻒ ﺃﻭ ﺯﻳﺘﻮَﻧﺔ ﻭﺛﻠﺚ ﺃﻭ ﺯﻳﺘﻮﻧَﺔ ﻭﺛﹸﻠﹾﺜﹶﻲ‬‫ﺕ ﺍﻟﺒﺎﺭﺣ ﹶﺔ ﻋﻠﻰ ﺭﻏﻴ ٍ‬
‫ﺚ ﺇﱃ ﺃﻥ ﻗﺎﻝ ﺍﻟﻔﱴ ‪ :‬ﺃﻓﻄﺮ ُ‬ ‫ﺍﳊﺪﻳ ﹸ‬
‫ﺯﻳﺘﻮﻧﺔ ﺃﻭ ﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﺑﻞ ﺃﻗﻮﻝ ‪ :‬ﺃﻛﻠﺖ ﺯﻳﺘﻮﻧَﺔ ﻭﻣﺎ ﻋﻠﻢ ﺍﻟﻠﹼﻪ ﻣﻦ‬

‫ﻚ ﻫﺬﺍ ﻣﻦ ﺫﻟﻚ ﺍﻟﻮﺭﻉ ‪.‬‬ ‫ﺃﺧﺮﻯ ﻓﻘﺎﻝ ﻣﻮﺳﻰ ‪ :‬ﺇﻥﹼ ﻣِﻦ ﺍﻟﻮﺭﻉ ﻣﺎ ﻳُﺒﻐِﺼُﻪ ﺍﻟﻠﹼﻪ ﻋﻠ َﻢ ﺍﻟﻠﹼﻪ ﻭﺃ ﹸﻇﻦﱡ ﻭ َﺭ َﻋ َ‬
‫ﲔ ﺟﺎ َﺯﻧﹺﻲ ﺷﻴﺌﹰﺎ ﺃﻭ‬‫ﺠ ُﻢ ﻋﻠﻰ ِﻗﻤﱠﺔ ﺍﻟﺮﺃﺱ ﺃﻭ ﺣ َ‬ ‫ﲔ ﺻﺎ َﺭ ﺍﻟﺘﱠ ْ‬
‫ﻭﻛﺎﻥ ﺍﻟﻌُﺘْﱯ ﺭﺑّﻤﺎ ﻗﺎﻝ ‪ :‬ﻓﻘﺎﻝ ﱄ ﺍﳌﺄﻣﻮﻥ ﻛﺬﺍ ﻭﻛﺬﺍ ﺣ َ‬
‫ﺐ ﻇﻨﱢﻲ ﻭﺃﻛ َﺮﻩُ ﺃ ﹾﻥ ﺃﺟ ﹺﺰ َﻡ ﻋﻠﻰ ﺷﻲ ٍﺀ ﻭﻫُ َﻮ ﻛﻤﺎ ﻗﻠﺖ ﺇﻥ ﺷﺎﺀ‬
‫ﻱ ﻫﺎﻣﱵ ﻫﻜﺬﺍ ﻫﻮ ﻋﻨﺪﻱ ﻭﰲ ﺃﻏ ﹶﻠ ﹺ‬ ‫ﻗﺒﻞ ﺃﻥ ﻳﻮﺍﺯ َ‬
‫ﺲ ﻣﻦ ﺍﳊﺪﻳﺚ ﰲ ﺷﻲﺀ ﻭﺫﻟﻚ ﺍﳊﺪﻳﺚ ﺇﻥ ﻛﺎﻥ َﻣ َﻊ‬ ‫ﺖ ﺍﻟﺬﻱ ﻟﻴ َ‬ ‫ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻭﻗﺮﻳﺒﹰﺎ ﳑّﺎ ﻧﻘﻠﺖ ﻓﻴﺘﻮﻗﻒ ﰲ ﺍﻟﻮﻗ ِ‬
‫ﺚ ﰲ ﻧﻔﺴﻪ ﱂ‬ ‫ﺲ ﱂ َﻳ ﹺﺰﺩْﻩ ﺫﻟﻚ ﺧﲑﹰﺍ ﻭﺇﻥ ﻛﺎﻥ َﻣ َﻊ ﻏﺮُﻭﻬﺑﺎ ﱂ ﻳﻨﻘﹸﺼﻪ ﺫﻟﻚ ﺷﻴﺌﹰﺎ ﻫﺬﺍ ﻭﻟﻌﻞﱠ ﺍﳊﺪﻳ ﹶ‬‫ﻉ ﺍﻟﺸﻤ ﹺ‬ ‫ﻃﻠﻮ ﹺ‬
‫ﺏ ﺍﻟﻜﹶﻬﻒ ﹶﻓﻌَﺮﻑ َﻋ َﺪﺩَﻫﻢ‬‫ﻂ ﻭﱂ ﻳَﺼ ﹾﻞ ﻫﻮ ﰲ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ ﺍﻟﺒﺘّﺔ ﻭﻫﻮ ﻣﻊ ﺫﻟﻚ ﺯﻋﻢ ﺃﻧّﻪ ﺩﺧَﻞ ﻋﻠﻰ ﺃﺻﺤﺎ ﹺ‬ ‫ﻳ ﹸﻜ ْﻦ ﹶﻗ ﱡ‬
‫ﻭﻛﺎﻧﺖ ﻋﻠﻴﻬﻢ ﺛﻴﺎ ﺏٌ َﺳﺒَﻨﻴّﺔ ﻭﻛﻠﺒﻬﻢ ُﻣ َﻤﻌّﻂ ﺍﳉﻠﺪ ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞﹼ ﻟﻨﺒﻴّﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ :‬ﹶﻟ ﹺﻮ‬
‫ﺖ ِﻣ ْﻨ ُﻬ ْﻢ ُﺭﻋْﺒﹰﺎ ‪.‬‬
‫ﺖ ِﻣ ْﻨ ُﻬ ْﻢ ِﻓﺮَﺍﺭﹰﺍ َﻭ ﹶﻟﻤُ ِﻠﺌﹾ َ‬
‫ﺖ َﻋ ﹶﻠ ْﻴ ﹺﻬ ْﻢ ﹶﻟ َﻮﻟﱠْﻴ َ‬
‫ﺍﻃﱠ ﹶﻠ ْﻌ َ‬

‫ﺑﻌﺾ ﻧﻮﺍﺩﺭ ﺍﻟﺸﻌﺮ‬

‫ﻭﺳﻨﺬﻛ ُﺮ ﻣﻦ ﻧﻮﺍﺩ ﹺﺭ ﺍﻟﺸﱢﻌﺮ ﲨﻠ ﹰﺔ ﻓﺈﻥ ﻧﺸﻄﺖ ﳊِﻔﻈِﻬﺎ ﻓﺎﺣﻔﹶﻈﻬﺎ ﻓﺈﻧﱠﻬﺎ ﻣﻦ ﺃﺷﻌﺎﺭ ﺍﳌﺬﺍﻛﺮﺓ ﻗﺎﻝ ﺍﻟﺜﱠﻘﻔﻲ ‪َ ) :‬ﻣ ْﻦ‬
‫ﻛﹶﺎ ﹶﻥ ﺫﹶﺍ َﻋﻀُ ٍﺪ ﻳُﺪ ﹺﺭ ْﻙ ﻇﹸﻼﻣَﺘ ُﻪ ** ﺇﻥ ﺍﻟﺬﱠﻟﻴ ﹶﻞ ﺍﻟﱠﺬِﻱ ﻟﹶﻴْﺴَﺖ ﹶﻟﻪُ ﻋﻀُﺪ ( ) ﺗَﻨْﺒُﻮ َﻳﺪَﺍُﻩ ﺇﺫﹶﺍ ﻣَﺎ ﻗﻞﱠ ﻧَﺎﺻﺮُﻩُ ** ﻭﻳَﺄﻧﻒ‬
‫ﺍﻟﻀﱠﻴ َﻢ ﺇ ﹾﻥ ﺃﺛﹾﺮﻯ ﹶﻟﻪُ َﻋ َﺪﺩُ ( ﻭﻗﺎﻝ ﺃﺑﻮ ﻗﻴﺲ ﺑﻦ ﺍﻷﺳﻠﺖ ‪:‬‬

‫ﻕ ﻭﺍﻟﻔﻬ ِﺔ‬
‫ﺲ ﻭﺍﻟ ﹸﻘ ﻮﱠﹸﺓ ﺧﻴْﺮٌ ِﻣ ْﻦ ﺍﻝ ** ﺇ ْﺷﻔﹶﺎ ﹺ‬
‫ﻉ ( ) ﺍﻟﻜ ْﻴ ُ‬ ‫ﺠﺰَﺍ ﹺ‬
‫ﲑ ِﻣ ْ‬‫ﺴ ﹴﻞ ﺣَﺎﺫ ﹴﺭ ** ﻟﻠﺪﱠﻫﺮ ﹺﺟ ﹾﻠ ٍﺪ ﻏ ﹺ‬‫ﺉ ﻣُﺴَْﺘﺒْ ِ‬
‫) ﺑﺰﱡ ﺍﻣﺮ ﹴ‬
‫ﺨ ﻮﱠﻟٍﺔ ** ﻭﻛ ﱡﻞ ﺷﻲ ٍﺀ َﺣﺒَﺎُﻩ ﺍﻟﻠﹼ ُﻪ ﺗَﺨﻮﹺﻳﻞﹸ ( ﻭﻛﺎﻥ ﻋﻤ ُﺮ‬ ‫ﻉ ( ﻭﻗﺎﻝ َﻋ ْﺒ َﺪﻩُ ﺑ ُﻦ ﺍﻟﻄﱠﺒﻴﺐ ‪َ ) :‬ﺭﺏﱞ َﺣﺒَﺎﻧَﺎ ﺑﺄ ْﻣ ﻮَﺍ ﹴﻝ ُﻣ َ‬‫ﻭﺍﳍﹶﺎ ﹺ‬
‫ﺠﺐُ ِﻣ ْﻦ ﺟَﻮ َﺩﺓ ﻣﺎ ﻗﹶﺴﻢ ‪.‬‬ ‫ﺑ ُﻦ ﺍﳋﻄﱠﺎﺏ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻋﻨﻪ ﻳﺮﺩﱢﺩ ﻫﺬﺍ ﺍﻟﻨﺼﻒ ﺍﻵ ِﺧ َﺮ ﻭﻳَﻌ َ‬
 ‫ﺤ ﹾﻔﻆﹸ ﺍﳌﺎﻝ ﺃﻳﺴﺮ ﻣﻦ ﺑُﻐﺎ ُﻩ **‬
‫ﻭﻗﺎﻝ ﺍﳌﺘﻠﻤﱢﺲ ‪ ) :‬ﻭﺃ ْﻋ ﹶﻠﻢُ ﻋ ﹾﻠ َﻢ َﺣﻖﱢ ﹶﻏ ْﻴ َﺮ ﹶﻇﻦﱟ ** ﻭَﺗ ﹾﻘ ﻮَﻯ ﺍﻟﻠﹼ ِﻪ ِﻣ ْﻦ ﺧ ْﻴ ﹺﺮ ﺍﻟ َﻌﺘَﺎﺩ ( ) ﹶﻟ ِ‬
‫ﲑ َﻣ َﻊ ﺍﻟﻔﹶﺴﺎ ِﺩ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪) :‬‬ ‫ﻼﺡُ ﺍﻟﻘﹶﻠﻴ ﹺﻞ ﻳﺰﻳ ُﺪ ﻓﻴﻪ ** ﻭﻻ ﻳَﺒْﻘﹶﻰ ﺍﻟﻜﺜ ُ‬ ‫ﺻﹶ‬ ‫ﺏ ﰲ ﺍﻟﺒﹺﻼ ِﺩ ﹺﺑ َﻐ ْﻴ ﹺﺮ ﺯَﺍ ِﺩ ( ) ﻭﺇ ْ‬
‫ﻭﺿﺮ ﹴ‬
‫ﺸ َﻐﻞﹸ‬
‫ﺖ ﲜﻤﻌ ِﻪ ** ﹶﺃ َﺷﺪﱡ ﻣﻦ ﺍﳉﻤْﻊ ﺍﻟﺬﻱ ﺃﹶﻧﺖ ﻃﺎﻟﺒُﻪ ( ﻭﻗﺎﻝ ﺣُﻤﻴﺪ ﺑﻦ ﺛﹶﻮﺭ ﺍﳍِﻼﱄﹼ ‪ ) :‬ﺃﺗ ْ‬ ‫ﻚ ﻣَﺎ ﹰﻻ ﹶﻗ ْﺪ ﻋُﻨﻴ َ‬
‫ﻭ ِﺣﻔﹾﻈ َ‬
‫ﻋﻨﱠﺎ ﻳَﺎْﺑ َﻦ ﻋﻢﱢ ﻓﻠﻦ ﺗﺮﻯ ﺃﺧﺎ ** ﺍﻟﺒﺨﻞ ﺇﻻﱠ ﺳﻮﻑ ﻳﻌﺘ ﱡﻞ ﺑﺎﻟﺸﻐﻞ ( ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﲪﺮ ‪ ) :‬ﻫﺬﺍ ﺍﻟﺜﻨﺎﺀ ﻭﹶﺃ ْﺟ ِﺪ ْﺭ ﺃ ﹾﻥ‬
‫ﺃﺻﺎﺣﺒﻪ ** ﻭﻗﺪ ﻳﺪﻭﱢﻡ ﺭﹺﻳ َﻖ ﺍﻟﻄﺎ ِﻣ ﹺﻊ ﺍﻷﻣ ﹸﻞ (‬

‫ﺶ ﺃ ﹾﻛ َﺪﺡُ ( ﻭﻗﺎﻝ ﻋﻤﺮﻭ ﺑﻦ‬

‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﻘﺒﻞ ‪َ ) :‬ﻫ ﹺﻞ ﺍﻟﺪﱠﻫ ُﺮ ﺇﻻﱠ ﺗَﺎ َﺭﺗَﺎﻥ ﻓﻤِﻨﻬﻤﺎ ** ﺃﻣﻮﺕ ﻭﺃﹸﺧْﺮَﻯ ﺃﺑْﺘَﻐِﻲ ﺍﻟ َﻌْﻴ َ‬
‫ﺺ ﻋُ ْﻤﺮَﻩ **‬
‫ﻫﻨﺪ ‪ ) ( :‬ﻭﺇﻥ ﺍﻟﺬﻱ ﻳﻨْﻬﺎﻛ ُﻢ ﻋﻦ ﻃﻼﺑﹺﻬﺎ ** ﻳُﻨﺎﻏﻲ ﻧﹺﺴﺎ َﺀ ﺍﳊﻲﱢ ﰲ ﻃﹸﺮﱠ ِﺓ ﺍﻟﺒُﺮ ِﺩ ( ) ﻳُ َﻌﻠﱠﻞﹸ ﻭﺍﻷﻳﱠﺎ ُﻡ ﺗﻨﹸﻘ ُ‬
‫ﻛﻤﺎ ﺗﻨﻘﺺ ﺍﻟﻨﱢﲑﺍﻥ ﻣﻦ ﻃﺮﻑ ﺍﻟﺰﱠﻧﺪ (‬

‫ﺤﻞﱢ ﺍﻟ ِﻌﻘﹶﺎﻝ ( ﺷﻌﺮ ﰲ ﺍﻟﻐﺰﻝ ﻭﻗﺎﻝ‬ ‫ﺠ َﺰﻉُ ﺍﻟﻨﱡﻔﹸﻮﺱ ِﻣ َﻦ ﺍﻷ ْﻡ ** ﹺﺭ ﻟ ُﻪ ﹶﻓ ْﺮﺟَﺔ ﹶﻛ َ‬ ‫ﻭﻗﺎﻝ ﺃﹸ َﻣﻴﱠﺔ ﺇﻥ ﻛﺎﻥ ﻗﺎﳍﺎ ‪ُ ) :‬ﺭﺑﱠﻤﺎ َﺗ ْ‬
‫ﺱ َﺭﻣِﻴ ُﻢ ( ﺃ ﹶﻻ ُﺭﺏﱠ ﻳﻮ ﹴﻡ ﹶﻟ ْﻮ َﺭ َﻣ ْﺘﻨﹺﻲ ﺭَﻣَﻴْﺘُﻬَﺎ ﻭﻟ ِﻜﻦﱠ‬
‫ﺸﻴﱠﺔ ﺁﺭَﺍﻡ ﺍﻟﻜِﻨﺎ ﹺ‬ ‫ﺁﺧﺮ ‪َ ) :‬ﺭ َﻣ ْﺘﻨﹺﻲ َﻭ ِﺳ ْﺘﺮُ ﺍﻟﻠﹼِﻪ َﺑ ْﻴﻨﹺﻲ َﻭ ﺑَﻴْﻨَﻬَﺎ ** َﻋ ِ‬
‫ﺿ ِﻤﻨْﺖ ﹶﻟ ﹸﻜ ْﻢ ﹶﺃ ﹾﻥ ﹶﻻ َﻳﺰَﺍ ﹸﻝ ﻳَﻬﻴﻢُ ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﱂ ﹶﺃ ْﻋ ﹸﻄﻬَﺎ‬ ‫ﺖ ﻟﹶﺠﺎﺭَﺍﺕ َﺑ ْﻴِﺘﻬَﺎ َ‬‫َﻋ ْﻬﺪِﻱ ﺑﺎﻟﻨﱢﻀَﺎ ﹺﻝ ﻗ ِﺪﱘُ َﺭﻣِﻴ ُﻢ ﺍﻟﱠﺘِﻲ ﻗﺎﻟ ْ‬
‫ﺼ ُﻦ ﺍﳉﻴ ِﺪ ﻟﻠﺠﹺﻴ ِﺪ (‬
‫ﹺﺑَﻴﺪِﻱ ﺇ ﹾﺫ ﹺﺑﺖﱡ ﺃ ْﺭﺷُﻔﻬَﺎ ** ﺇﻻﱠ ﺗﻄﺎ َﻭ ﹶﻝ ﹸﻏ ْ‬

‫ﻚ ﻟﻠﺒَﺨﻴ ﹺﻞ ﻓ ﹸﻘ ﹾﻞ ﺑُﻌﺪﹰﺍ ﻭ ُﺳﺤْﻘﹰﺎ‬ ‫ﺖ ﻬﺑﻠﹸ ٍ‬

‫ﻀﺮَﺍ َﺀ ﻧَﺎ ِﻋ َﻤٍﺔ ** ﻣﻄﻮﱠﻗﹶﺎ ِﻥ ﺃﺻَﺎﺧَﺎ ﺑﻌﺪ ﺗﻐﺮﻳ ِﺪ ( ﻓﺈ ﹾﻥ َﺳﻤِﻌ َ‬
‫) ﻛﻤﺎ َﺗﻄﹶﺎ َﻋ َﻢ ﰲ َﺧ ْ‬
‫ﺠﺪُﻩُ ** ﺣَﺘﱠﻰ ﻳُ َﺰﻳﱠ َﻦ ﺑﺎﻟﱠﺬِﻱ ﱂ َﻳﻔﹾﻌ ﹺﻞ ( )‬
‫ﺴﻌَﻰ ﰒﱠ ﻳُ ْﺪ ﹺﺭﻙُ َﻣ ْ‬
‫ﻚ ﻣُﻮﺩِﻱ ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻷﺳﻮﺩ ﺍﻟﺪﺅﱄ ‪ ) :‬ﺍﳌﺮ ُﺀ َﻳ ْ‬ ‫ﻟﻪ ِﻣ ْﻦ ﻫَﺎﻟ ٍ‬
‫ﺲ ﺣﺮﻭﺏ ﻻ ﻳﺰﺍﻝ ﺭﺑﻴﺌ ﹰﺔ ** ﻣﺸﻴﺢٌ‬ ‫ﻭَﺗ َﺮﻯ ﺍﻟﺸﻘﻲﱠ ﺇﺫﺍ ﺗﻜﺎ َﻣ ﹶﻞ ﹶﻏﻴﱡﻪ ** ﻳُﺮْﻣﻰ ﻭﻳ ﹾﻘ ﹶﺬﻑُ ﺑﺎﻟﱠﺬِﻱ ﱂ ﻳ ْﻌ َﻤ ﹺﻞ ( ) ﺭﺋﻴ ُ‬
‫ﻋﻠﻰ ﳏﻘﻮﻗﻒ ﺍﻟﺼﱡﻠﺐ ﻣُ ﹾﻠَﺒ ِﺪ ( ) ﺻَﺒﻮﺭ ﻋﻠﻰ ﺭﺯﺀ ﺍﳌﺼﺎﺋﺐ ﺣﺎﻓﻆﹲ ** ﻣﻦ ﺍﻟﻴﻮﻡ ﺃﻋﻘﺎﺏ ﺍﻷﺣﺎﺩﻳﺚ ﰲ ﻏ ِﺪ ( )‬
‫ﺖ ﻳﺪﻱ (‬‫ﺖ ﻭﱂ ﺃ َﲞ ﹾﻞ ﲟﺎ ﻣﻠﻜ ْ‬
‫ﻭﻫَﻮﱠﻥ ﻭﺟﺪﻱ ﺃﻧﲏ ﱂ ﺃﻗ ﹾﻞ ﻟﻪ ** ﻛﺬﹶﺑ َ‬

‫ﺴﻌِﻴ ُﺪ ( ﻭﻗﺎﻝ ﺃﻛﺜ ُﻢ‬

‫ﺼﹺﺒﺢُ ﺳَﺎﻟِﻤﹰﺎ ** ِﻣ َﻦ ﺍﻟﻨﱠﺎﺱ ﺇﻻﱠ ﻣﺎ ﺟﻨَﻰ ﹶﻟ َ‬
‫ﻭﻗﺎﻝ ﺳﻌﻴ ُﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ‪ ) :‬ﻭﺇﻥﱠ ﺍﻣﺮﹰﺃ ﻳُﻤﺴﻲ ﻭﻳُ ْ‬
‫ﺖ‬
‫ﺤ ُ‬‫ﺾ ﺍﶈﺪَﺛﲔ ‪ ) :‬ﻓﺎﻵ ﹶﻥ ﹶﺃﺳْﻤ ْ‬ ‫ﺑ ُﻦ ﺻﻴﻔﻲّ ‪ ) :‬ﻧُﺮﺑﱠﻰ ﻭﻳَﻬْﻠِﻚ ﺁﺑﺎﺅﻧَﺎ ** ﻭَﺑ ْﻴﻨَﺎ ُﻧ َﺮﺑﱢﻲ ﺑَﻨﹺﻴﻨَﺎ ﻓﹶﻨﹺﻴﻨَﺎ ( ﻭﻗﹶﺎﻝ ﺑﻌ ُ‬
‫ﺠﺐُ ( ) ﹶﻗﻠﱠﺒﲏ ﺍﻟﺪﱠﻫ ُﺮ ﰲ ﻗﻮﺍﻟﺒﻪ ** ﻭ ﹸﻛ ﱡﻞ ﺷﻲ ٍﺀ ﻟﻴﻮﻣِﻪ َﺳَﺒﺐُ ( ﻭﻗﺎﻝ‬ ‫ﺙ َﻳ ﹺ‬ ‫ﻼ ** ﻳُﻠﹾﻔﹶﻰ ﻓﹸﺆﺍﺩِﻱ ِﻣ ْﻦ ﺣَﺎ ِﺩ ٍ‬
‫ﺏ ﹶﻓ ﹶ‬
‫ﻟﻠﺨﻄﻮ ﹺ‬
‫ﻚ ﹶﻗ ْﺪ ﻫﺠﻤﺖ ﻋﻠﻰ ﻣَﺸﻴﱯ **‬
‫ﻒ ﻭﻻ ﺗُﺤَﺎﰊ ( ) ﻛﺄﻧﱠ َ‬
‫ﺖ ﻓﻤﺎ َﺗﺤِﻴ ُ‬
‫ﻚ ﺑُﺪّﹰﺍ ** ﺃﹶﺑﻴ َ‬
‫ﺕ ﱂ ﹶﺃ َﺭ ِﻣ ْﻨ َ‬
‫ﺁﺧﺮ ‪ ) :‬ﺃ ﹶﻻ ﻳﺎ ﻣﻮ ُ‬
‫ﺠ َﻢ ﺍﳌﺸﻴﺐ َﻋﹶﻠﻰ ﺷﺒﺎﰊ (‬ ‫ﻛﻤﺎ َﻫ َ‬

‫ﺹ ( ) ﻻ ﺷﻲﺀ ﰲ‬ ‫ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﻳﺎ ﻧﻔﺲ ﺧﻮﺿﻲ ﲝَﺎ َﺭ ﺍ ﹾﻟ ِﻌ ﹾﻠ ﹺﻢ ﺃﻭ ﻏﹸﻮﺻﻲ ** ﻓﺎﻟﻨﱠﺎﺱُ ِﻣ ْﻦ َﺑ ْﻴ ﹺﻦ َﻣﻌْﻤﻮ ﹴﻡ ﻭ َﻣﺨْﺼﻮ ﹺ‬
‫ﺹ ( ﺷﻌﺮ ﰲ ﺍﻟﺘﺸﺒﻴﻪ ﻭﺃﻧﺸﺪﻧﺎ ﻟﻸﺣﻴﻤﺮ ‪ ) :‬ﺑﺄ ﹶﻗﺐﱠ ﻣ ْﻨ ﹶﻄ ِﻠ ﹺﻖ‬ ‫ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻳُﺤﺎﻁ ﺑﻪ ** ﺇﻻﱠ ﺇﺣَﺎ ﹶﻃ ﹶﺔ ﻣَﻨﻘﻮﺹ ﲟﻨﻘﻮ ﹺ‬
‫ﺍﻟﻠﱠﺒﺎ ِﻥ ﻛﺄﻧﱠﻪ ** ﺳِﻴﺪٌ َﺗَﻨﺼﱠﻞ ﻣﻦ ﺣُﺠﻮﺭ ﺳَﻌﺎﱄ ( ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) :‬ﺃﺭﺍﻗﺐ ﶈﹰﺎ ﻣﻦ ﺳﻬﻴ ﹴﻞ ﻛﺄﻧﱠﻪ ** ﺇﺫﹶﺍ ﻣﺎ َﺑﺪَﺍ ِﻣ ْﻦ‬
‫ﺖ ﻻﻣﺮﺉ ﺍﻟﻘﻴﺲ ﻭﻫﻮ ﻗﻮﻟﻪ ‪:‬‬ ‫ﲨ َﻊ ﻣِﻦ ﺑﻴ ٍ‬
‫ﻑ ( ﻭﻗﺎﻟﻮﺍ ‪ :‬ﻗﺎﻝ ﺧﻠﻒٌ ﺍﻷﲪﺮ ‪ :‬ﱂ ﹶﺃ َﺭ ﺃ َ‬
‫ﺩُﺟْﻴﺔ ﺍﻟﻠﱠﻴﻞ ﻳﻄﺮ ُ‬
 ‫ﻼ ﹶﻇ ْﺒ ﹴﻲ ﻭﺳَﺎﻗﹶﺎ َﻧﻌَﺎ َﻣ ٍﺔ **‬
‫) ﺃﻓﺎ َﺩ ﻭﺟَﺎ َﺩ ﻭﺳَﺎﺩ ﻭﺯَﺍ َﺩ ** ﻭﻗﺎﺩ ﻭﺫﺍﺩ ﻭﻋﺎ َﺩ ﻭﺃﻓﻀﻞ ( ﻭﻻ ﺃﲨ َﻊ ِﻣ ْﻦ ﻗﻮﻟﻪ ‪ ) :‬ﻟ ُﻪ ﹶﺃ ْﻳ ﹶﻄ ﹶ‬
‫ﲔ ﺷﺒّﻪ ﺷﻴﺌﲔ ﺑﺸﻴﺌﲔ ﰲ ﺣﺎﻟﹶﺘﲔ ﳐﺘﻠﻔﲔ‬ ‫ﺐ َﺗ ْﺘﻔﹸﻞ ( ﻭﻗﺎﻟﻮﺍ ‪ :‬ﻭﱂ ﻧﺮ ﰲ ﺍﻟﺘﺸﺒﻴﻪ ﻛﻘﻮﻟﻪ ﺣ َ‬
‫ﻭﺇﺭﺧﺎ ُﺀ ِﺳ ْﺮﺣَﺎ ِﻥ ﻭَﺗ ﹾﻘﺮﹺﻳ ُ‬
‫ﺸﻒُ ﺍﻟﺒَﺎﱄ (‬ ‫ﳊَ‬ ‫ﺏ َﻭ ﺍ ﹶ‬‫ﲑ َﺭﻃﹾﺒﹰﺎ ﻭﻳَﺎﺑﺴﹰﺎ ** ﻟﺪَﻯ ﻭﻛﹾﺮ ﻫَﺎ ﺍﻟ ُﻌﻨﱠﺎ ُ‬
‫ﺏ ﺍﻟﻄﱠ ﹺ‬
‫ﺖ ﻭﺍﺣ ٍﺪ ﻭﻫﻮ ﻗﻮﻟﻪ ‪ ) :‬ﻛﺄﻥ ﻗﻠﻮ َ‬ ‫ﰲ ﺑﻴ ٍ‬
‫ﻀ َﻮ ﹶﺃﺳْﻔﺎ ﹴﺭ ﺃﹸﻣﻴ َﻤﺔﹸ ﺷﺎﺣﺒﹰﺎ **‬
‫ﺕ ﹺﻧ ْ‬‫ﺖ ﺃﻋﺮﺍﺑﻴﱠﺔ ‪َ ) :‬ﺭﹶﺃ ْ‬ ‫ﻗﻄﻌﺔ ﻣﻦ ﺃﺷﻌﺎﺭ ﺍﻟﻨﺴﺎﺀ ﻭﺳﻨﺬﻛ ُﺮ ﻗِﻄﻌﺔ ﻣﻦ ﺃﺷﻌﺎ ﹺﺭ ﺍﻟﻨﺴﺎﺀ ﻗﺎﻟ ْ‬
‫ﻚ َﻣﻮْﱃ ِﻓ ْﺮ ﹶﻗ ٍﺔ ﻻ ﺗَﺰﻳﻨُﻬﺎ (‬
‫ﺖ ﻭ َﻣ ْﻦ َﺗ ﹸﻜ ْﻦ ** ﻓﺈﻧﱠ َ‬
‫ﺖ ﻣِﻦ ﺃﻱﱢ ﺍﻟﻨﺎﺱ ﺃﻧ َ‬‫ﻀ ﹺﻮ ﺃﺳﻔﺎ ﹴﺭ ﻓﺠﻦﱠ ُﺟﻨُﻮﻬﻧﺎ ( ) ﻓﻘﺎﻟ ْ‬
‫ﻋﻠﻰ ﹺﻧ ْ‬

‫ﻕ ( ) ﺃﺣﺐﱡ ﺍﻟﻔﱴ‬ ‫ﺐ ْﺑ َﻦ ﻃﺎﺭ ﹺ‬

‫ﺖ ﺍﻟﻠﹼﻪ ﹶﻛ ْﻌ َ‬
‫ﻭﻗﺎﻟﺖ ﺍﻣﺮﺃﺓ ﻣﻦ ﺧﺜﻌﻢ ‪ ) :‬ﻓﺈ ﹾﻥ ﺗﺴﺄﻟﻮﱐ َﻣ ْﻦ ﹸﺃ ِﺣﺐﱡ ﻓﺈﻧﱠﲏ ** ﹸﺃ ِﺣﺐﱡ ﻭﺑَﻴ ِ‬
‫ﺴ َﻦ ﺍﻟﺪﱡﻧﻴﺎ ﻭﰲ ﺍﻟﺪﱠﺍ ﹺﺭ‬
‫ﻕ ( ﻭﻗﺎﻟﺖ ﺃﺧﺮﻯ ‪ ) :‬ﻭﻣﺎ ﺃﺣ َ‬ ‫ﺏ ﺍﳌﹶﻔﺎﺭ ﹺ‬
‫ﻀ ْﺮ ﹺ‬
‫ﳉ ْﻌ َﺪ ﺍﻟﺴﱠﻠﻮِﻟﻲﱠ ﻧﺎﺿﻼ ** ﻋﻠﻰ ﺍﻟﻨﱠﺎﺱ ﻣُﻌﺘﺎﺩﹰﺍ ﻟ َ‬
‫ﺍﹶ‬
‫ﺖ ﹸﺃﻡﱡ ﻓﹶﺮﻭﺓ ﺍﻟﻐﻄﹶﻔﺎﻧﻴﱠﺔ ‪ ) :‬ﻓﻤﺎ ﻣﺎ ُﺀ ﻣ ْﺰ ٍﻥ ﺃﻱﱡ ﻣﺎ ٍﺀ ﺗﻘﻮﻟ ُﻪ ** ﺗَﺤﺪﱠ َﺭ ِﻣ ْﻦ ﹸﻏﺮﱟ‬
‫ﺧﺎﻟﺪ ** ﻭﹶﺃﻗﹶﺒﺤَﻬﺎ ﳌﱠﺎ َﺗﺠَﻬ َﺰ ﻏﺎﺩِﻳﺎ ( ﻭﻗﺎﻟ ْ‬
‫ﺼ ُﺮ‬
‫ﺐ ِﻣﻤﱠﻦ ﻳﻘ ُ‬ ‫ﺐ ( ) ﺑﺄﻃﹾﻴ َ‬ ‫ﺢ ﺍﻟ ﹶﻘﺬﹶﺍ ﻋ ْﻦ ﻣﺘﻮﻧﹺﻪ ** ﻓﻤﺎ ﺇ ﹾﻥ ﹺﺑ ِﻪ ﻋَﻴﺐٌ ﻳﻜﻮ ﹸﻥ ﻟﻌﺎﺋ ﹺ‬ ‫ﺴﻢُ ﺍﻟﺮﱢﻳ ﹺ‬
‫ِﻃ ﻮَﺍ ﹶﻝ ﺍﻟﺬﱠ ﻭَﺍﺋﺐ ( ) َﻧﻔﹶﻰ َﻧ َ‬
‫ﺾ ﺍﻟﻌَﻮﺍﻗﺐ (‬ ‫ﻑ ﺩُﻭﻧَﻪ ** ﺗُﻘﻰ ﺍﻟﻠﹼ ِﻪ ﻭﺍﺳﺘﺤﻴﺎ ُﺀ ﺑ ْﻌ ﹺ‬‫ﺍﻟﻄﱠ ْﺮ َ‬

‫ﺖ ﺍﻟﹼﱵ‬ ‫ﲔ ﺟُﺜﻮ ُﻡ ( ) ﻭﺃﻧ ِ‬‫ﳉ ﹾﻠ َﻬَﺘ ﹺ‬

‫ﺞ ﺍﻟﺴﱡﺮَﻯ ** ﻭﺟُﻮ ﹸﻥ ﺍﻟ ﹶﻘﻄﹶﺎ ﺑﺎ ﹶ‬
‫ﺖ ﺍﻟﱠﱵ ﻛﻠﱠﻔِﺘﻨﹺﻲ َﺩﹶﻟ َ‬
‫ﻕ ‪ ) :‬ﻭﺃﻧ ِ‬
‫ﺾ ﺍﻟﻌُﺸﺎ ﹺ‬
‫ﻭﻗﺎﻝ ﺑﻌ ُ‬
‫ﺖ ﺍﻟﱵ ﺃﺳﺨﻄﺖ ﻗﻮﻣﻲ ﻓﻜ ﱡﻠ ُﻬ ْﻢ ** َﺑﻌِﻴ ُﺪ‬ ‫ﺡ ﺍﻟﻘﹶﻠﺐ ﻭﻫﻮ ﻛﻠﻴﻢ ( ) ﻭﺃﻧ ِ‬ ‫ﺖ ﻗﹶﺮ َ‬
‫ﺖ ﻗﹶﻠﱯ ﺣَﺮﺍﺭ ﹰﺓ ** ﻭﻗﺮّﺣ ِ‬
‫ﹶﺃ ْﻭﺭَﺛ ِ‬
‫ﺖ ﺍﻟﱠﺬِﻱ ﺃ ْﺧ ﹶﻠ ﹾﻔﺘَﲏ ﻣﺎ َﻭ َﻋ ْﺪﺗَﲏ ** ﻭﺃﴰﺖﱠ ﰊ َﻣ ْﻦ ﻛﺎﻥ‬ ‫ﺍﻟﺮﱢﺿَﺎ ﺩَﺍﻧﹺﻲ ﺍﻟﺼﱡﺪُﻭ ِﺩ ﹶﻛﻈِﻴ ُﻢ ( ﻓﻘﺎﻟﺖ ﺍﳌﻌﺸﻮﻗﺔ ‪ ) :‬ﻭﺃﻧ َ‬
‫ﺴ َﻢ ﻗﺪ‬‫ﺖ ﺳَﻠﻴﻢُ ( ) ﻓﻠ ْﻮ ﹶﺃﻥﱠ ﹶﻗ ْﻮ ﹰﻻ ﻳﻜِﻠﻢُ ﺍﳉ ْ‬ ‫ﺱ ﺣﺘﱠﻰ ﺗﺮﻛﹾﺘَﲏ ** ﹶﻟ ُﻬ ْﻢ ﹶﻏﺮَﺿﹰﺎ ﺃﹸﺭْﻣﻰ ﻭﺃﻧ َ‬
‫ﻚ ﻳَﻠﻮﻡُ ( ) ﻭﺃﺑﺮَﺯﺗَﲏ ﻟﻠﻨﱠﺎ ﹺ‬‫ﻓِﻴ َ‬
‫ﻚ ﻏﺎﺩﺓﹲ ** ﺭَﺩَﺍﺡٌ ﻭﹶﺃﻥﱠ ﺍﻟﻮﺟ َﻪ‬ ‫ﺖ ﺍﻟﻠﹼ ِﻪ ﺃﻧﱠ ِ‬
‫ﺕ ﻭﺑَﻴ ِ‬
‫ﻱ ِﻣ ْﻦ ﻗﹶ ﻮْﻝ ﺍﻟ ﻮُﺷﺎﺓ ﻛﹸﻠﻮ ُﻡ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﺷﻬ ْﺪ ُ‬ ‫َﺑﺪَﺍ ** ﲜ ﹾﻠ ِﺪ َ‬
‫ﻚ ﻣُﻄﻴ ُﻖ (‬
‫ﻚ ﻻ ﲡﺰﻳﻨﲏ ﲟ َﻮﺩﱠ ٍﺓ ** ﻭﻻ ﺃﻧﺎ ﻟﻠﻬﺠْﺮﺍ ِﻥ ﻣِﻨ ِ‬ ‫ﻚ ﻋَﺘﻴﻖُ ( ) ﻭﺃﻧﱠ ِ‬‫ﻣِﻨ ِ‬

‫ﻚ ﺭَﻗﻴﻖُ (‬
‫ﺼ َﺮ ﻣِﻨ َ‬
‫ﻚ ﺑﺎ ﹺﺭﺩُ ﺍﻝ ** ﺛﱠَﻨﺎﻳﺎ ﻭﺃﻥﱠ ﺍﳋ ْ‬
‫ﺖ ﺍﻟﻠﹼ ِﻪ ﺃﻧﱠ َ‬
‫ﻓﺄﺟﺎﺑﺘﻪ ‪ ) :‬ﺷَﻬﺪْﺕ ﻭﺑﻴ ِ‬
‫ﺷﻌﺮ ﳐﺘﺎﺭ ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﺍﻟﻠﹼﻪ ﻳﻌﻠﻢ ﻳﺎ ﻣﻐﲑﺓ ﺃﻧﲏ ** ﻗﺪ ﺩُﺳﺘﻬﺎ ﺩَﻭﺱ ﺍﳊﺼﺎﻥ ﺍﳍﻴﻜﻞ ( ) ﻓﺄﺧﺬﻬﺗﺎ ﺃ ْﺧ ﹶﺬ‬
‫ﺕ ﺑﺎﻟﻘﹸﺮَﻯ‬‫ﺐ ﺑ ُﻦ ﺳﻌ ٍﺪ ﺍﻟ َﻐﻨَﻮﻱ ‪ ) :‬ﻭﺣَﺪﱠﺛﺘﻤﺎﱐ ﺃﻧﱠﻤﺎ ﺍﳌﻮ ُ‬
‫ﺍﳌﻘﺼﱢﺐ ﺷﺎَﺗﻪُ ** ﻋَﺠﻼ ﹶﻥ ﻳَﺸﻮﻳﻬﺎ ﻟﻘﻮ ﹴﻡ ﻧُﺰﱠ ﹺﻝ ( ﻭﻗﺎﻝ ﻛﻌ ُ‬
‫ﺐ(‬ ‫ﻀَﺒ ﹲﺔ ﻭﹶﻗﻠِﻴ ُ‬
‫ﻒ ﻭﻫﺎﺗَﺎ َﻫ ْ‬
‫** ﻓﻜﹶﻴ َ‬

‫ﻕ ﻭﻏِﺒﻄ ٍﺔ ** ﻭﻣﺎ ﺍﻗﹾﺘﺎ ﹶﻝ ﰲ‬

‫ﲑ ﻣَﺠﻤﱠ ٍﺔ ** ﺑَﺒﺮّﻳّ ٍﺔ ﲡﹾﺮﹺﻱ َﻋﻠﹶﻴ ِﻪ ﺟﻨﻮﺏ ( ) ﻭﻣﻨﺰﻟﺔ ﰲ ﺩﺍ ﹺﺭ ﺻﺪ ﹺ‬
‫) ﻭﻣﺎ ُﺀ ﲰﺎ ٍﺀ ﻛﺎ ﹶﻥ ﻏ َ‬
‫ﺐ‬
‫ﻒ ﺍﻟﺼﱡﻠ ﹺ‬
‫ﺏ ﻻ ﻳﺰَﺍ ﹸﻝ َﺭﺑﹺﻴﹶﺌ ﹰﺔ ** ﻣﺸﻴﺢ ﻋﻠﻰ ُﻣﺤْﻘﻮﻗ ِ‬
‫ﺲ ﺣُﺮﻭ ﹴ‬ ‫ﺐ ( ﻭﻗﺎﻝ ﺩُﺭَﻳﺪ ﺑﻦ ﺍﻟﺼﱢﻤﱠﺔ ) ﺭﺋﻴ ُ‬ ‫ﺣُ ﹾﻜ ﹴﻢ ﻋﻠﻲﱠ ﻃﹶﺒﻴ ُ‬
‫ﺏ ﺍﻷﺣﺎﺩﻳﺚِ ﰲ ﹶﻏ ِﺪ ( ) ﻭ َﻫﻮﱠ ﹶﻥ ﻭَﺟﺪﻱ ﺃﻧﲏ ﱂ‬ ‫ﺐ ﺣﺎﻓﻆﹲ ** ِﻣ َﻦ ﺍﻟﻴَﻮ ﹺﻡ ﺃﻋﻘﺎ َ‬
‫ُﻣﻠﹾﺒ ِﺪ ( ) ﺻﺒﻮﺭٌ ﻋﻠﻰ ﺭُﺯﺀ ﺍﳌﺼﺎﺋ ﹺ‬
‫ﺨ ﹾﻞ ﲟﺎ ﻣَﻠﹶﻜﹶﺖ ﻳَﺪﻱ ( ﻗﻄﻊ ﻣﻦ ﺍﻟﺒﺪﻳﻊ ﻭﻗﻄﻌﺔﹲ ﻣﻦ ﺍﻟﺒَﺪﻳﻊ ﻗﻮﻟﻪ ‪:‬‬ ‫ﺖ ﻭﱂ ﺃ ْﺑ َ‬
‫ﺃﻗ ﹾﻞ ﹶﻟﻪُ ** ﹶﻛ ﹶﺬ ْﺑ َ‬

‫) ﻳﺘﺒﻌْﻦ ﻣﻨﻬﻦ ﺟُﻼ ﹰﻻ ﺃﺗﻠﻌﺎ ** ﺃﺩﻣﻚ ﰲ ﻣﺎﺀ ﺍﳌﻬﺎﻭﻱ ﻣُ ْﻨ ﹶﻘﻌَﺎ ( ﻭﻗﺎﻝ ﺍﻟﺮﺍﺟ ُﺰ ﰲ ﺍﻟﺒﺪﻳﻊ ﺍﶈﻤﻮﺩ ‪ ) :‬ﻗﺪ ﻛﻨﺖ ﺇ ﹾﺫ‬
‫ﺤﺴَﻦ ﻣﻨﻪ ﻗﻮ ﹸﻝ ﺣُﺠْﺮ ﺑﻦ ﺧﺎﻟﺪ‬ ‫ﺏ َﺗ ْﺒَﻐﺶُ ( ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺪﻳﻊ ﺍﳌﺴَﺘ ْ‬ ‫ﺐ ﺍﻟﺸﺒﺎ ﹺ‬ ‫ﺣﺒ ﹸﻞ ﺻِﺒﺎﻙ ُﻣ ْﺪﻣَﺶ ** ﻭﺇ ﹾﺫ ﺃﻫﺎﺿﻴ ُ‬
‫ﻕ ﺍﻟﻐَﻤﺎﻡُ ﺍﻟ ُﻐﺮﱡ ﻣﻦ ﻛﻞﱢ‬
‫ﺱ َﺣﺰْﻣﹰﺎ ﻭﻧﺎﺋﻼ ( ) ﻳُﺴﺎ ُ‬
‫ﺖ ﹺﺑ ِﻔ ْﻌ ﹺﻞ ﺍﻟﻔﺎﻋﻠﲔ ﻓﻠﻢ ﺃﹶﺟ ْﺪ ** ﻛ ِﻔ ْﻌ ﹺﻞ ﺃﰊ ﻗﺎﺑﻮ َ‬
‫ﺑﻦ ﻣﺮﺛﺪ ‪ ) :‬ﲰﻌ ُ‬
‫ﺑﻠﺪ ٍﺓ ** ﺇﻟﻴﻚ ﻓﺄﺿﺤﻰ َﺣ ْﻮ ﹶﻝ ﺑﻴﺘِﻚ ﻧَﺎﺯﹺﻻ (‬
 ‫ﻉ ﻭﺍﻟﻨﱠﺪَﺍ **‬
‫ﺖ َﺗ ْﻬﻠِﻚ َﻳ ْﻬﻠِﻚ ﺍﻟﺒﺎ ُ‬
‫ﺢ ﻣﻨﻪ ﻛ ﱡﻞ ﻭﺍ ٍﺩ ﺣﻠﻠﺘَﻪ ** ﻭﺇﻥ ﻛﺎﻥ ﻗﺪَﺧ ﻮﱠﻯ ﺍﳌﺮﺍﺑﻴ ُﻊ ﺳﺎﺋﻼ ( ) ﻓﺈﻥ ﺃﻧ َ‬
‫) ﻓﺄﺻﺒ َ‬
‫ﺹ ﺍﳊﻤﺪ ﺟَﺮْﺑﺎﺀ ﺣﺎﺋِﻼ ( ) ﻓﻼ ﻣﻠ ﻚٌ ﻣﺎ ﻳﺒﻠ َﻐﻨﱠﻚ َﺳ ْﻌﻴُﻪُ ** ﻭﻻ ﺳُﻮﻗﺔﹲ ﻣﺎ ﻳَﻤْﺪَﺣَﻨﱠﻚ ﺑﺎﻃﻼ ( ) ﺻﺪﻕ‬ ‫ﻀﺤِﻲ ﻗﻠﻮ ُ‬‫ﻭُﺗ ْ‬
‫ﺍﻟﻈﱠﻦﱢ ﻭﺟَﻮﺩﺓ ﺍﻟﻔِﺮﺍﺳﺔ ( ﻗﺎﻝ ﺃﻭﺱ ﺑﻦ ﺣﺠﺮ ‪ ) :‬ﺍﻷﳌﻌﻲﱡ ﺍﻟﺬﻱ ﻳﻈﻦﱡ ﺑﻚ ﺍﻟﻆ ** ﻥﹼ ﻛﹶﺄ ﹾﻥ ﹶﻗ ْﺪ ﺭﺃﻯ ﻭﻗﺪ ﲰﻌﺎ (‬
‫ﻕ ﻓﻄﻨﺘﻪ ‪.‬‬
‫ﻑ ﺻﺪ َ‬
‫ﻭﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﱠﺎﺏ ‪ :‬ﺇﻧﻚ ﻻ َﺗ ْﻨﺘَﻔ ُﻊ ﺑﻌﻘﻞ ﺍﻟﺮﱠﺟﻞ ﺣﺘّﻰ ﺗﻌﺮ َ‬

‫ﺐ ( ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻔﻀﱠﺔ ﻗﺎﺗِﻞ ﺃﲪ َﺮ ﺑﻦ‬ ‫ﻕ ** ﻧﹺﻘﺎﺏٌ ﻳُﺤﺪﱠﺙ ﺑﺎﻟﻐَﺎﺋ ﹺ‬‫ﻭﻗﺎﻝ ﺃﻭﺱ ﺑﻦ ﺣﺠﺮ ‪ ) :‬ﻣﻠﻴﺢٌ َﻧﺠﻴﺢٌ ﺃﺧﻮ َﻣ ﹾﺄ ﹺﺯ ﹺ‬
‫ﺖ‬
‫ﲔ ** ﻓﺈﻥﱠ ﺍﻟﻈﱠﻦّ َﻳ ْﻨﻘﹸﺺُ ﺃ ْﻭ ﻳﺰﻳ ُﺪ ( ﻭﻗﻴﻞ ﻷﰊ ﺍﳍﺬﻳﻞ ‪ :‬ﺇﻧﱠﻚ ﺇﺫﺍ ﺭﺍﻭَﻏﹾﺖ ﻭﺍﻋﺘ ﹶﻠ ﹾﻠ َ‬ ‫ﴰﻴﻂ ‪ ) :‬ﻓﺈﻻﱠ ﻳَﺄِﺗ ﹸﻜ ْﻢ َﺧَﺒ ٌﺮ َﻳ ِﻘ ٌ‬
‫ﲔ‬
‫ﻚ ﻭﻓﻴ ِﻪ ﻗﺎﻝ ‪َ :‬ﺧ ْﻤﺴُﻮﻥ ﺷﻜﹼﹰﺎ ﺧﲑٌ ِﻣ ْﻦ َﻳ ِﻘ ﹴ‬
‫ﺱ ﻓﻴ َ‬
‫ﺴﻦُ ﺣﺎﻻﺗِﻚ ﺃ ﹾﻥ ﻳﺸﻚﱠ ﺍﻟﻨﱠﺎ ُ‬ ‫ﺖ ﺗﻜﻠﱢﻢ ﺍﻟﻨﻈﺎﻡ ﻭﻗﻤﺖ ﻓﺄ ْﺣ َ‬ ‫ﻭﺃﻧ َ‬
‫ﺖ ﹶﻟﻪُ ﻭﻻ‬
‫ﻭﺍﺣﺪ ﻭﻗﺎﻝ ﻛﹸﺜﹶﻴﱢﺮٌ ﰲ ﻋﺒ ِﺪ ﺍﳌﻠﻚ ‪ ) :‬ﺭَﺃﻳﺖُ ﺃﺑﺎ ﺍﻟﻮَﻟﻴﺪ ﹶﻏﺪَﺍﹶﺓ ﺟَﻤ ﹴﻊ ** ﺑﻪ ﺷَﻴﺐٌ ﻭﻣﺎ ﹶﻓ ﹶﻘ َﺪ ﺍﻟﺸﱠﺒَﺎﺑَﺎ ( ) ﻓﻘﻠ ُ‬
‫ﺽ ﺃﻭ‬
‫ﺐ ﺣﺰﻡٌ ** ﺇﺫﺍ ﻣﺎ ﻗﺎﻝ ﺃ ْﻣ َﺮ َ‬ ‫ﺖ ﺫﺍ َﻙ ﺍﻟﺸﻴ ﹺ‬‫ﺕ ﺍ ﹶﳌ ْﺮ ِﺀ ﺷَﺎﺑَﺎ ( ) ﻭﻟﻜ ْﻦ ﺗَﺤ َ‬
‫ﺖ ِﻟﺪَﺍ ُ‬
‫ﺃﻋﻴﺎ ﺟَﻮﺍﺑﹰﺎ ‪ ** :‬ﺇﺫﺍ ﺷﺎﺑ ْ‬
‫ﺖ ﺑﻠﻌﺎﺀ ﺑ ﹺﻦ ﻗﻴﺲ ‪:‬‬ ‫ﺖ ﺷﻌ ﹴﺮ ﺃﺣﺴﻦ ِﻣ ْﻦ ﺑﻴ ِ‬ ‫ﺃﺻﺎﺑﺎ ( ﻭﻟﻴﺲ ﰲ ﺟَﻮﺩﺓ ﺍﻟﻈﱠﻦﱢ ﺑﻴ ُ‬

‫ﻕ‬
‫ﺻﺪﱠ َ‬
‫) ﻭﺃﺑﻐﻰ ﺻﻮﺍﺏ ﺍﻟﻈﻦ ﺃﻋﻠﻢ ﺃﻧﻪ ** ﺇﺫﺍ ﻃﺎﺵ ﻇﻦ ﺍﳌﺮﺀ ﻃﺎﺷﺖ ﻣﻘﺎﺩﺭﻩ ( ﻭﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞﱠ ‪َ :‬ﻭﹶﻟ ﹶﻘ ْﺪ َ‬
‫ﺲ ﹶﻇﻨﱠﻪُ ﻓﺎﺗﱠَﺒﻌُﻮ ُﻩ ‪.‬‬
‫َﻋ ﹶﻠ ْﻴ ﹺﻬ ْﻢ ﺇ ْﺑﻠِﻴ ُ‬
‫ﺵ‬
‫ﺖ ﰲ ﺍﻟﻔِﺮﺍ ﹺ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﺭﺑﻴﻌ ﹶﺔ ﰲ ﺍﻟﻈﱠﻦﱢ ‪ ) :‬ﻭﺩَﻋﺎﱐ ﺇﱃ ﺍﻟﺮﱠﺷﺎ ِﺩ ﻓﺆﺍﺩٌ ** ﻛﺎﻥ ﻟﻠ َﻐﻲﱢ َﻣﺮﱠ ﹰﺓ ﹶﻗ ْﺪ ﺩَﻋﺎﱐ ( ) ﻭَﺗ ﹶﻘﻠﱠﺒ ُ‬
‫ﻭﻻ ﺗَﻊ ** ﹶﻟﻢُ ﺇﻻﱠ ﺍﻟ ﱡﻈﻨُﻮ ﹶﻥ ﺃ ْﻳ َﻦ ﻣَﻜﺎﻧﹺﻲ (‬

‫ﻣﻦ ﳐﺘﺎﺭ ﺍﻟﺸﻌﺮ‬

‫ﺕ ﻭﻣﺴﺘَﻤﻌﹰﺎ ﻣﻄﻴﻌﺎ ( )‬
‫ﺢ ﻣ ْﻨ ُﻪ ** ﺇﺫﺍ َﻧ ﹶﻈ َﺮ ْ‬
‫ﺼﹺ‬
‫ﲔ ﺍﻟﻨﱡ ْ‬
‫ﺖ َﻋ َ‬
‫ﻭﻗﺎﻝ ﺍﺑ ُﻦ ﺃﰊ ﺭﺑﻴﻌﺔ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ‪ ) :‬ﻭ ِﺧﻞﱟ ﻛﻨ ُ‬
‫ﺖ ﹶﻟﻪُ ﺃﹶﺭَﻯ ﺃﻣﺮﹰﺍ ﺷَﻨﻴﻌَﺎ ( ) ﹶﺃ َﺭ ْﺩﺕُ ﺭَﺷﺎﺩَﻩ ﺟَﻬْﺪﻱ ﻓﻠﻤﺎ ** ﺃﺑَﻰ ﻭﻋَﺼﻰ ﹶﺃﺗَﻴﻨﺎﻫﺎ‬
‫ﻑ ﺑﻐﻴﱠ ٍﺔ ﹶﻓﻨَﻬﻴﺖُ ﻋﻨﻬﺎ ** ﻭ ﹸﻗ ﹾﻠ ُ‬
‫ﺃﻃﺎ َ‬
‫ﺟَﻤﻴﻌَﺎ ( ﻭﻗﺎﻝ ﻣ َﻌﻘﱢﺮ ﺑﻦ ﲪﺎﺭ ﺍﻟﺒﺎﺭﻗﻲ ‪( :‬‬

‫ﱭ ﺑﺎﳋﹶﺼﻞ (‬ ‫) ﺍﻟﺸﱢﻌ ُﺮ ﻟﺐﱡ ﺍﳌ ْﺮ ِﺀ َﻳ ْﻌﺮﹺﺿﻪ ** ﻭﺍﻟﹶﻘ ْﻮ ﹸﻝ ﻣِﺜ ﹸﻞ َﻣ ﻮَﺍ ِﻗ ﹺﻊ ﺍﻟﻨﱠ ْﺒ ﹺﻞ ( ) ﻣﻨﻬﺎ ﺍﳌﻘﺼﱢﺮ ﻋَﻦ َﺭ ِﻣﻴﱠﺘِﻪ ** ﻭَﻧ ﻮَﺍﻓ ﹲﺬ ﻳﺬ َﻫ َ‬
‫ﺤﺪَﺛﲔ ِﺣﺴَﺎﻥ ﻗﺎﻝ ﺍﻟ َﻌﺘﱠﺎﰊّ ‪َ ) :‬ﻭ ﹶﻛ ْﻢ ﻧﹺﻌﻤ ٍﺔ ﺁﺗﺎﻛﻬﺎ ﺍﻟﻠﹼ ُﻪ َﺟ ْﺰﹶﻟﹰﺔ ** ﻣُﱪﱠﹶﺃﹰﺓ‬ ‫ﲔ ﺣِﺴﺎﻥﹲ ( ﻭﺃﺑﻴﺎ ﺕٌ ﻟﻠﻤ ْ‬ ‫) ﺃﺑﻴﺎ ﺕٌ ﻟﻠﻤﺤﺪَﺛ َ‬
‫ﺖ‬
‫ﺖ ﺍﻣﺮﹰﺃ ﻟﻮ ﺷِﺌ َ‬ ‫ﺖ ﺃﹶﺧﻼﻗﹰﺎ ﻋﻠﻴﻬﺎ ﺫﻣِﻴﻤ ﹰﺔ ** َﺗﻌَﺎ ﻭَﺭﻬﻧﺎ ﺣَﺘﱠﻰ ﺗَﻔﹶﺮﱠﻯ ﺃﺩِﳝﻬﺎ ( ) ﻭﻛﻨ َ‬ ‫ِﻣ ْﻦ ﹸﻛﻞﱢ ﺧُ ﹾﻠ ﹴﻖ َﻳ ِﺬﳝُﻬﺎ ( ) ﻓﹶﺴﻠﻄ َ‬
‫ﻼ ** ِﻣ َﻦ ﺍﻟﺼﱠﺨ َﺮ ِﺓ ﺍﻟﺼّﻤﱠﺎﺀ‬
‫ﺲ ﺃﻋﺴﺮ ﳏ َﻤ ﹰ‬
‫ﺃ ﹾﻥ َﺗ ْﺒﻠﹸ ﹶﻎ ﺍﳌﺪَﻯ ** َﺑﻠﹶﻐﺖ ﺑﺄﺩﱏ ﻧﹺﻌﻤَﺔ َﺗﺴَْﺘ ِﺪﳝُﻬﺎ ( ) ﻭﻟﻜ ْﻦ ﻓِﻄﺎﻡُ ﺍﻟﻨﱠ ﹾﻔ ﹺ‬
‫ﺣِﲔ ﺗﺮُﻭﻣُﻬﺎ (‬

‫ﲑ ﺍﳌﺆﻣﻨﲔ ﺑﹺﻬﻤﱠ ٍﺔ **‬

‫ﺠ َﻌ ٍﺔ ﺃﺳﺘﻠﻴﻨُﻬﺎ ( ) ﺃﹸﻭﺍﰲ ﺃﻣ َ‬
‫ﺴَﺘ ِﻔﺰّﱐ ** ﺭﺿﺎﻋﻲ ﺑﺄﺩﱏ ﺿ ْ‬
‫ﺖ ﺍﻣﺮﹰﺃ َﻫﻴﱠﺎَﺑﹰﺔ َﺗ ْ‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ ‪ ) :‬ﻭﻛﻨ ُ‬
‫َﺗ َﻮﻗﱠﻞﹸ ﰲ ﻧَﻴ ﹺﻞ ﺍﳌﹶﻌﺎﱄ ﻓﻨُﻮﻧُﻬﺎ ( ) ﺭَﻋﻰ ﺃﹸﻣﱠ ﹶﺔ ﺍﻹﺳﻼ ﹺﻡ ﻓﻬﻮ ﺇﻣﺎﻣُﻬﺎ ** ﻭﺃﺩﱠﻯ ﺇﻟﻴﻬﺎ ﺍﳊﻖﱠ ﻓﻬﻮ ﺃﻣﻴﻨُﻬﺎ ( ) ﻭﻳَﺴﺘَﻨﺘﺞ‬
‫ﺚ ﺍﺳَﺘ ﹶﻘﺮﱠ ﺟﻨﻴﻨُﻬﺎ ( ) ﻭﻣﺎ ﻛﻞ ﻣَﻮﺻﻮﻑٍ ﹶﻟﻪُ ﻳَﻬﺘَﺪِﻱ ** ﻭﻻ ﻛﻞ ﻣَﻦ ﹶﺃﻡﱠ‬
‫ﺍﻟﻌﻘﻤﺎﺀ ﺣﺘﱠﻰ ﻛﺄﳕﺎ ** َﺗ َﻐ ﹾﻠ َﻐ ﹶﻞ ﰲ ﺣﻴ ﹸ‬
‫ﺏ ﻭﻋُﻮﻧُﻬﺎ ( ﻭﻗﺎﻝ ﺍﳊﺴﻦ ﺑﻦ‬ ‫ﳋﻄﹸﻮ ﹺ‬ ‫ﻑ ﺃﺑﻜﺎ ﹺﺭ ﺍ ﹸ‬
‫ﺚ ﺗَﻠﺘَﻘﻲ ** ﻃﻮﺍﺭ ُ‬
‫ﺴَﺘﺒﹺﻴﻨُﻬﺎ ( ) ﻣُﻘﻴﻢٌ ﲟﺴﱳﱢ ﺍﻟﻌُﻼ ﺣﻴ ﹸ‬‫ﺍﻟﺼﱡﻮَﻯ َﻳ ْ‬
 ‫ﻀ ﹺﻞ ﻭﺇﺷﻔﺎ ﹸﻗُﻪ ** ﺃﺧﻠﹶﻰ ﹶﻟﻪُ‬
‫ﺲ ﺍﳊﺎﺷﺪ ( ) ﻧَﺼﻴﺤ ﹸﺔ ﺍﻟ ﹶﻔ ْ‬
‫ﻫﺎﻧﺊ ‪ ) :‬ﻗﹸﻮ ﹶﻻ ﳍﺎﺭُﻭﻥ ﺇﻣﺎ ﹺﻡ ﺍﳍﺪَﻯ ** ﻋﻨ َﺪ ﺍﺣﺘِﻔﺎ ﹺﻝ ﺍﺠﻤﻟِﻠ ﹺ‬
‫ﻚ ﻣِﻦ ﺣَﺎﺳﺪ ( ) ﺑﺼﺎﺩِﻕ ﺍﻟﻄﺎﻋ ِﺔ ﺩﻳﱠﺎﻧﹺﻬﺎ ** ﻭﻭﺍﺣﺪ ﺍﻟﻐﺎﺋﺐ ﻭﺍﻟﺸﺎﻫﺪ (‬ ‫ﻭﺟ َﻬ َ‬

‫ﺠ َﻤ َﻊ‬
‫ﺖ ﻣِﺜ ﹶﻞ ﺍﻟ ﹶﻔﻀْﻞ ﺑﺎﻟﻮﺍ ﹺﺟ ِﺪ ( ) ﻭﻟﻴﺲ ﻋﻠﻰ ﺍﻟﻠﹼﻪ ﲟﺴﺘﻨﻜﺮ ** ﺃ ﹾﻥ َﻳ ْ‬
‫ﻚ ِﻣ ْﻦ ﻗﹸ ْﺪ َﺭٍﺓ ** ﻣﺎ ﺃﻧ َ‬
‫ﺖ ﻋﻠﻰ ﻣﺎ ﹺﺑ َ‬
‫) ﺃﻧ َ‬
‫ﻉ ﺍﻟﻌﺎﻣﻠﻲ ‪ ) :‬ﻭﻗﹶﺼﻴﺪ ٍﺓ ﹶﻗ ْﺪ ﹺﺑﺖﱡ ﺃﺟْﻤ ُﻊ َﺑ ْﻴﻨَﻬﺎ ** ﺣﺘﱠﻰ ﺃﹸ ﹶﻗﻮﱢ َﻡ َﻣﻴْﻠﻬَﺎ‬ ‫ﺍﻟﻌﺎﹶﻟ َﻢ ﰲ ﻭﺍﺣﺪ ( ﻭﻗﺎﻝ ﻋَﺪﻱﱡ ﺑﻦ ﺍﻟﺮﱢﻗﺎ ﹺ‬
‫ﺴﺖُ ﺃ ْﺳﹶﺄﻝﹸ ﻋﺎﻟِﻤﺎ **‬ ‫ﻭﺳﻨﺎﺩﻫﺎ ( ) ﻧ ﹶﻈ َﺮ ﺍﳌﺜﻘﱢﻒ ﰲ ﹸﻛﻌُﻮﺏ ﻗﹶﻨﺎﺗِﻪ ** ﺣﺘﱠﻰ ﻳُﻘﻴ َﻢ ﺛِﻘﺎﻓﹸﻪُ ﻣُﻨﺂﺩﻫﺎ ( ) ﻭ َﻋ ِﻠ ْﻤﺖُ ﺣﺘﱠﻰ ﹶﻟ ْ‬
‫ﺉ ﻭﺩﱠﻋﺘﻪ ** ﻭﹶﺃَﺗﻢﱠ ﹺﻧﻌْ َﻤَﺘﻪُ َﻋ ﹶﻠ ْﻴ ِﻪ َﻭﺯَﺍﺩَﻫﺎ (‬
‫َﻋ ْﻦ َﺣﺮْﻑ ﻭَﺍﺣﺪﺓ ﻟﻜﻲْ ﺃ ْﺯﺩَﺍ َﺩ َﻫﺎ ( ) ﺻَﻠﱠﻰ ﺍﻹﻟ ُﻪ ﻋَﻠﹶﻰ ﺍﻣْﺮ ﹴ‬

‫ﺷﻌﺮ ﻟﺒﻨﺖ ﻋﺪﻱ ﺑﻦ ﺍﻟﺮﻗﺎﻉ‬

‫ﻉ ﻳُﺮﻳﺪﻭﻥ ﻣُﻤﺎَﺗَﻨَﺘﻪُ ﻭﻣُﺴﺎ َﺟ ﹶﻠﺘَﻪ ﻓﺨَﺮﺟَﺖ ﺇﻟﻴﻬ ْﻢ ﺑﹺﻨْﺖٌ ﻟﻪ‬

‫ﺏ ﻋَﺪﻱﱢ ﺑﻦ ﺍﻟﺮﻗﺎ ﹺ‬
‫ﻗﺎﻝ ‪ :‬ﻭﺍﺟﺘﻤﻊ ﻧﺎﺱٌ ﻣﻦ ﺍﻟﺸﱡ َﻌﺮَﺍﺀ ﺑﺒﺎ ﹺ‬
‫ﺏ ﻭﻣَﻨﺰﻝ ** ﻋَﻠﻰ ﻭَﺍﺣ ٍﺪ ﻻ ﺯ ﹾﻟُﺘ ُﻢ ِﻗ ْﺮ ﹶﻥ ﻭﺍﺣﺪ (‬ ‫ﺻﻐﲑﺓ ﻓﻘﺎﻟﺖ ‪ ) :‬ﲡﹶﻤﱠﻌْﺘُﻢ ﻣ ْﻦ ﹸﻛﻞﱢ ﹶﺃ ْﻭ ﹴ‬

‫ﺷﻌﺮ ﻟﻌﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻷﻧﺼﺎﺭﻱ ﻭﻫﻮ ﺻﻐﲑ ﻭﻗﺎﻝ ﻋﺒ ُﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺣﺴّﺎﻥ ﺍﻷﻧﺼﺎﺭﻱ ﻭﻫﻮ ﺻﻐﲑ ‪ ) :‬ﺍﻟﻠﹼﻪ َﻳ ْﻌ ﹶﻠﻢُ ﺃﻧﱢﻲ‬
‫ﺻﻄﹶﺎ ُﺩ ﺍﻟَﻴﻌَﺎﺳِﻴﺒَﺎ ( ﻭﻗﺎﻝ ﻷﺑﻴﻪ ﻭﻫﻮ ﺻﱯﱞ ﻭﺭﺟﻊ ﺇﻟﻴﻪ ﻭﻫﻮ ﻳﺒﻜﻲ ﻭﻳﻘﻮﻝ ‪:‬‬‫ﻼ ** ﰲ ﺩَﺍ ﹺﺭ َﺣﺴﱠﺎ ﹶﻥ ﹶﺃ ْ‬
‫ﻛﹸﻨْﺖ ﻣُﺸَْﺘ ِﻐ ﹰ‬
‫ﻟﺴﻌﲏ ﻃﺎﺋﺮ ﻗﺎﻝ ‪ :‬ﻓﺼﻔﻪ ﱄ ﻳﺎ ﺑﲏّ ﻗﺎﻝ ﻭﻛﺎﻥ ﺍﻟﺬﻱ ﻟﹶﺴﻌﻪ ﺯﻧﺒﻮﺭﹰﺍ ‪.‬‬

‫ﺷﻌﺮ ﺳﻬﻞ ﺑﻦ ﻫﺎﺭﻭﻥ ﻭﻫﻮ ﺻﻐﲑ‬

‫ﺏ ﳉﺎ ﹴﺭ ﳍﻢ ‪ ) :‬ﻧُﺒﱢﻴﺖ ﺑَﻐْﻠﻚ ﻣﺒْﻄﻮﻧﹰﺎ ﻓﻘﻠﺖ ﻟﻪ ** ﻓﻬﻞ ﺗَﻤﺎﺛﹶﻞ ﺃﻭ‬ ‫ﻭﻗﺎﻝ َﺳ ْﻬﻞﹸ ﺑﻦ ﻫﺎﺭﻭﻥ ﻭﻫﻮ ﳜﺘﻠﻒ ﺇﱃ ﺍﻟ ﹸﻜﺘﱠﺎ ﹺ‬
‫ﳉﻮﱡ ﻓﺒﹺﻴﻀﻲ ﻭﺍﺻ ِﻔﺮﹺﻱ (‬
‫ﻚﺍ ﹶ‬ ‫ﻚ ِﻣ ْﻦ ﹸﻗﺒﱠﺮ ٍﺓ َﲟ ْﻌ َﻤ ﹺﺮ ** ﺧﻼ ﻟ ِ‬
‫ﻧﺄﺗﻴﻪ ﻋُ ﻮﱠﺍﺩﺍ ( ﻭﻗﺎﻝ ﻃﺮﻓﺔ ﻭﻫﻮ ﺻﱯﱞ ﺻﻐﲑ ‪ ) :‬ﻳﺎ ﹶﻟ ِ‬
‫ﺠ ﹾﺊ ﺑﺰﺍ ِﺩ (‬
‫ﺴﺮﱠ َﻙ ﺃﻥ ﻳَﻌﻴﺶ ﻓ ﹺ‬ ‫ﺕ ﻣَﻴْﺖٌ ﻣِﻦ ﺗَﻤﻴ ﹴﻢ ** ﻓ َ‬ ‫ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺸﻌﺮﺍﺀ ‪ ) :‬ﺇﺫﺍ ﻣﺎ ﻣﺎ َ‬

‫ﺱ‬
‫ﻒ ﰲ ﺍﻟﹺﺒﺠَﺎ ِﺩ ( ) ﺗﺮﺍﻩ ﻳَﻄﻮﻑ ﺑﺎﻵﻓﺎﻕ ِﺣﺮْﺻﹰﺎ ** ﻟﻴﺄﻛﹸ ﹶﻞ ﺭﺃ َ‬ ‫ﺴ ْﻤ ﹴﻦ ** ﺃﻭ ﺍﻟﺸﱠﻲ ْﺀ ﺍﳌﻠﻔﱠ ِ‬ ‫ﺤ ﹴﻢ ﺃ ْﻭ ﹺﺑ َ‬‫) ﲞﺒ ﹴﺰ ﺃﻭ ﹺﺑ ﹶﻠ ْ‬
‫ﻟﹸﻘﻤْﺎﻥ ﺑ ﹺﻦ ﻋﺎ ِﺩ ( ﻭﻗﺎﻝ ﺍﻷﺻﻤﻌﻲ ‪ :‬ﺍﻟﺸﻲﺀ ﺍﳌﻠﻔﱠﻒ ﰲ ﺍﻟﺒﹺﺠﺎﺩ ‪ :‬ﺍﻟ ﻮَﻃﹾﺐ ‪.‬‬
‫ﺢ ) ﻟﺘُﺪﺭﹺﻙ ﺑﺎﻹﻣْﺴﺎﻙ ﻭﺍﳌﹶﻨْﻊ ﹶﺛﺮْﻭ ﹰﺓ‬ ‫ﺕ َﺗ ﹾﻠﺤَﻰ ﻗَﺘْﻴ ﹶﻠﺔﹸ َﺑ ْﻌﺪَﻣﺎ ﺑﺪﺍ ﰲ ﺳَﻮﺍ ِﺩ ﺍﻟ َﺮّﺃﺱ ﺃﺑﻴﺾ ﻭﺍﺿ ُ‬
‫ﻭﻗﺎﻝ ﺃﻋﺮﺍﰊﱞ ‪ :‬ﹶﺃ ﹶﻻ َﺑ ﹶﻜ َﺮ ْ‬
‫ﺢ ( ) ﻓﻘﻠﺖ ﳍﺎ ‪ :‬ﻻ ﺗﻌﺬﹸﻟﻴﲏ ﻓﺈﳕﺎ ** ﺑ ِﺬﻛﹾﺮ ﺍﻟﻨﱠﺪَﻯ ﺗَﺒْﻜِﻲ َﻋ ﹶﻠﻲﱠ ﺍﻟﻨﻮﺍﺋﺢ (‬ ‫** ِﻣ َﻦ ﺍﳌﺎﻝ ﺃﻓﻨﺘْﻬﺎ ﺍﻟﺴّﻨﻮ ﹶﻥ ﺍﳉﹶﻮﺍﺋ ُ‬
‫ﻭﻗﺎﻝ ﺑَﺸﱠﺎﺭٌ ﺃﺑﻴﺎﺗﹰﺎ ﲡﻮﺯ ﰲ ﺍﳌﺬﺍﻛﺮﺓ ﰲ ﺑﺎﺏ ﺍﳌﲎ ﻭﰲ ﺑﺎﺏ ﺍﳊﺰﻡ ﻭﰲ ﺑﺎﺏ ﺍﳌﺸﻮﺭﺓ ﻭﻧﺎﺱٌ ﳚﻌﻠﻮﻬﻧﺎ ﻟﻠﺠﻌﺠﺎﻉ‬
‫ﺍﻷﺯﺩﻱ ﻭﻧﺎﺱٌ ﻳَﺠﻌﻠﻮﻬﻧﺎ ﻟﻐﲑﻩ ﻭﻫﻲ ﻗﻮﻟﻪ ‪:‬‬

‫ﺿ ﹰﺔ‬
‫ﻚ ﻏﹶﻀﺎ َ‬‫ﺐ ﺍﻟﺸّﻮﺭﻯ َﻋ ﹶﻠْﻴ َ‬ ‫ﺴ ﹺ‬‫ﺢ ﺃﻭ ﻧَﺼﻴﺤ ِﺔ ﺣﺎﺯﹺﻡ ( ) ﻭﻻ ﹾﲢ َ‬ ‫ﻱ ﻧَﺼﻴ ﹴ‬ ‫ﻱ ﺍ ﹶﳌﺸَﻮﺭَﺓ ﻓﺎﺳَﺘ ِﻌ ْﻦ ** ﺑ َﺮﹾﺃ ﹺ‬
‫) ﺇﺫﺍ َﺑ ﹶﻠ ﹶﻎ ﺍﻟﺮﱠﺃ ُ‬
‫ﺸ ﹺﻬ ِﺪ ﺍﻟﺸّﻮﺭَﻯ ﺍﻣﺮﹰﺃ ﹶﻏ ْﻴ َﺮ ﻛﺎﺗِﻢ ( )‬
‫ﺏ َﻧ ﹾﻔﺴَﻪ ** ﻭﻻ ﺗُ ْ‬‫** َﻣﻜﹶﺎ ﹸﻥ ﺍﳋﹶﻮﺍﰲ ﺭﺍﻓِﺪٌ ﻟﻠﻘﹶﻮﺍﺩﻡ ( ) ﻭﺃ ْﺩ ِﻥ ِﻣ َﻦ ﺍﻟ ﹸﻘﺮْﰉ ﺍﳌﻘﺮﱢ َ‬
‫ﺼ ﹴﻞ ﹶﻟ ْﻢ ﻳُﺆَﻳ ْﺪ ﺑﹺﻘﺎﺋ ﹺﻢ ( ) ﻓﺈﻧّﻚ ﻻ َﺗﺴْﺘﻄ ﹺﺮﺩُ ﺍ ﹶﳍ َّﻢ ﺑﹺﺎﳌﹶﲎ ** ﻭﻻ‬
‫ﻭﻣﺎ ﺧ ْﻴ ُﺮ ﹶﻛﻒﱟ ﺃﻣﺴَﻚ ﺍﻟﻐ ﹸّﻞ ﹸﺃ ْﺧَﺘﻬَﺎ ** ﻭﻣَﺎ ﺧ ْﻴ ُﺮ َﻧ ْ‬
‫ﺲ ﻟﻪ ﺷﻔﺎ ُﺀ (‬
‫َﺗ ْﺒﻠﹸﻎﹸ ﺍﻟﻌَﻠﻴَﺎ ﺑ َﻐ ْﻴ ﹺﺮ ﺍﳌﹶﻜﺎ ﹺﺭ ﹺﻡ ( ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻷﻧﺼﺎﺭ ‪ ) :‬ﻭَﺑ ْﻌﺾُ ﺧﻼﺋ ﹺﻖ ﺍﻷﻗﻮﺍ ﹺﻡ ﺩَﺍﺀٌ ** ﻛﹶﺪﺍ ِﺀ ﺍﻟﺸﻴْﺦ ﻟﻴ َ‬
‫) ﻭَﺑ ْﻌﺾُ ﺍﻟ ﹶﻘﻮْﻝ ﻟﻴﺲ ﹶﻟﻪُ ﻋِﻨﺎﺝٌ ** ﻛﻤﺨْﺾ ﺍﳌﺎﺀ ﻟﻴﺲ ﹶﻟﻪُ ﺇﺗﺎ ُﺀ ( ﻭﻗﺎﻝ ﺗﺄﺑَﻂ َﺷﺮّﹰﺍ ﺇ ﹾﻥ ﻛﺎﻥ ﻗﺎﹶﳍﺎ ‪:‬‬

‫ﻼ ﺍﻟﻄِّﻌﻤَﲔ‬
‫) ﺷﺎﻣِﺲٌ ﰲ ﺍﻟ ﹸﻘ ﹺّﺮ ﺣﺘَّﻰ ﺇﺫﺍ ﻣَﺎ ** ﺫﹶﻛﹶﺖ ﺍﻟﺸِّﻌْﺮﻯ ﹶﻓﺒَﺮ ٌﺩ ﻭ ِﻇ ﹸّﻞ ( ) ﻭﹶﻟﻪُ ﹶﻃ ْﻌﻤَﺎ ِﻥ ‪ :‬ﺃﹶﺭْﻱٌ ﻭﺷَﺮﻱّ ** ﻭ ِﻛ ﹶ‬
‫ﻕ‬
‫ﳊ ﹺّﻲ ﺃﺣْﻮَﻯ ﹺﺭ ﹶﻓ ﹸّﻞ ** ﻭﺇﺫﺍ ﻳﻐْﺪﻭ ﻓﺴِﻤْﻊٌ ﺃ َﺯ ﹸّﻝ ( ) ﻣُﻄﺮﹺﻕٌ ﻳَﺮ َﺷﺢُ ُﺳ ًﻤّﺎ ﻛﻤﺎ ** ﺃﹶﻃ َﺮ َ‬
‫ﻕ ﹸﻛ ﹸّﻞ ( ) ﻣُﺴْﺒﹺﻞﹲ ﰲ ﺍ ﹶ‬
‫ﻗ ْﺪ ﺫﹶﺍ َ‬
‫ﺻ ﹸّﻞ ( ) َﺧَﺒ ٌﺮ ﻣَﺎ ﻧﺎَﺑﻨَﺎ ﻣُﺼ َﻤِﺌ ﹸّﻞ ** َﺟﻞﹼ ﺣﺘَﻰ ﺩﻕّ ﻓﻴﻪ ﺍﻷﺟَ ﱡﻞ (‬
‫ﺃﻓﹾﻌَﻰ َﻳ ْﻨﻔﹸﺚﹸ ﺍﻟﺴﻢّ ِ‬

‫ﺴ ﹸّﻞ ( ) ﻓﹶﺎﺳﻘِﻨﻴﻬﺎ ﻳﺎ َﺳ ﻮَﺍﺩ ﺑ َﻦ ﻋَﻤﺮﻭ ** ﺇﻥﱠ ﺟﹺﺴﻤﻲ ﺑَﻌ َﺪ‬

‫ﻕ ﺇﺫﺍ ﻣﺎ ُﻳ َ‬
‫ﺴﻨَﺎ ﺍﻟﺒَﺮ ﹺ‬
‫ﺽ ﻗﹶﺪ َﺗ َﺮ َﺩّﻯ ﺑﹺﻤﺎﺽ ** ﹶﻛ َ‬
‫) ﹸﻛ ﹸّﻞ ﻣﺎ ﹴ‬
‫ﻚ‬
‫ﺼﻊُ ﹺﺇﹺﻧّﻲ ﺳَﻮﻑ ﺃﹶﺟﺰﹺﻳ َ‬
‫ﺻ ْﻌ َ‬
‫ﺧﺎﱄ ﳋ ﹸّﻞ ( ﻭﻗﺎﻝ ﺳﻼﻣَﺔ ﺑ ُﻦ ﺟَﻨﺪَﻝ ‪ ) :‬ﺳﺄﹶﺟﺰﻳﻚ ﺑﺎﻟ ُﻮ ِّﺩ ﺍﻟﺬﻱ ﻛﺎﻥ ﺑﻴﻨَﻨﺎ ** ﺃ َ‬
‫ﺚ ِﻣﺪْﺣ ﹰﺔ ** ﺇﻟﻴﻚ ﻭﺇﻥ ﺣﻠﹶّﺖ ُﺑﻴُﻮﺗﻚ ﻟﹶﻌﻠﻌﺎ ( ) ﻓﺈ ﹾﻥ ﻳَﻚ ﳏﻤﻮﺩﹰﺍ ﺃﺑﻮﻙ ﻓﺈﻧﱠﻨﺎ‬
‫ﺻ ْﻌﺼَﻌﺎ ( ) ﺳﹸﺄ ْﻫﺪِﻱ ﻭﺇﻥ ﻛﻨﺎ ﺑﺘﺜﻠﻴ ﹶ‬
‫َ‬
‫ﺖ ﺃﻫﺪﻳﻨَﺎ ﺛﻨﺎ ًﺀ ﻭﻣﺪﺣ ﹰﺔ ** ﻭﺇﻥ ﺷﺌﺖ ﺃﻫﺪﻳﻨَﺎ ﹶﻟﻜﹸﻢ ﻣﺎﺋﹰﺔ ﻣﻌﺎ (‬
‫** ﻭﺟﺪﻧﺎﻙ ﻣَﺤﻤُﻮﺩ ﺍﳋﹶﻼﺋ ﹺﻖ ﺃﺭ ﻭَﻋﺎ ( ) ﻓﺈﻥ ﺷﺌ َ‬
‫ﻓﻘﺎﻝ ﺻﻌﺼَﻌﺔ ﺑﻦ ﳏﻤﻮﺩ ﺑﻦ ﺑﺸﺮ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻣﺮﺛﺪ ‪ :‬ﺍﻟﺜﱠﻨﺎﺀ ﻭﺍﳌﺪﺣﺔ‬

‫ﺐ ﺇﻟﻴﻨﺎ ﻭﻛﺎﻥ ﺃﲪﺮ ﺑﻦ ﺟﻨﺪﻝ ﺃﺳﲑﹰﺍ ﰲ ﻳﺪﻩ ﻓﺨ ﹶﻠّﻰ ﺳﺒﻴﻠﹶﻪ ﻣﻦ ﻏﲑ ﻓﺪﺍﺀ ‪.‬‬
‫ﺃﺣ ُ‬
‫ﺱ ﺑﻦ ﺣَﺠَﺮ ﰲ ﻫﺬﺍ ﺍﻟﺸّﻜﻞ ﻣﻦ ﺍﻟﺸّﻌﺮ ﻭﻫﻮ ﻳﻘﻊ ﰲ ﺑﺎﺏ ﺍﻟﺸّﻜﺮ ﻭﺍﳊﻤﺪ ‪ ) :‬ﹶﻟﻌَﻤﺮُﻙ ﻣَﺎ ﻣﹶﻠّﺖ ﹶﺛﻮَﺍ َﺀ‬‫ﻭﻗﺎﻝ ﺃﻭ ُ‬
‫ﺞ ﻓﺎﻟﻘﻨﺎﻓﺬ ُﻋ َﻮّﺩﻱ ( )‬
‫ﺛﹶﻮﻳﱢﻬﺎ ** ﺣَﻠﻴ َﻤﺔﹸ ﺇ ﹾﺫ ﺃﻟﹾﻘﻰ ﻣﺮﺍﺳ َﻲ ﻣُﻘ َﻌ ِﺪ ( ) َﻭﹶﻟ ِﻜ ْﻦ ﺗَﻠﻘﺖ ﺑﺎﻟﻴﺪَﻳ ﹺﻦ ﺿَﻤﺎﻧﱵ ** َﻭ َﺣ ﹶّﻞ ﺑﻔﹶﻠ ﹴ‬
‫ﻚ ﻋﲏ ﻣﺜﹶﻮﹺّﺏٌ **‬ ‫ﻚ ﺃﻭ ﻳَﺠﺰﹺﻳ ِ‬ ‫ﺨ ُﺮّ ِﺩ ( ) ﺳﺄﺟﺰﻳ ِ‬
‫ﺖ ِﻣ ْﻦ ﹸﺃﻛﺮُﻭ َﻣ ٍﺔ ﻭَﺗ َ‬
‫ﻭﱂ ﺗُﻠﻬﻬَﺎ ﺗِﻠﻚ ﺍﻟَّﺘﻜﹶﺎﻟﻴﻒُ ﺇﻧّﻬﺎ ** ﻛﻤﺎ ﺷِﺌ َ‬
‫ﻚ ﻭَﺗُﺤﻤَﺪِﻱ (‬
‫ﻭﺣَﺴْﺒُﻚ ﺃﻥ ُﻳ ﹾﺜﻨَﻰ َﻋ ﹶﻠْﻴ ِ‬

‫ﺴﺒُﻚ ﻣِﻨّﻲ ﺃﻥ ﺃ َﻭ َﺩ ﻭﺃﺟﻬﺪﺍ (‬

‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻳﻌﻘﻮﺏ ﺍﻷﻋﻮﺭ ‪ ) :‬ﻓﻠﻢ ﺃﺟْﺰ ِﻩ ﺇﻻﱠ ﺍﳌ َﻮ َﺩّﺓ ﺟﺎﻫﺪﹰﺍ ** َﻭ َﺣ ْ‬

‫ﻣﻦ ﺷﻌﺮ ﺍﻹﳚﺎﺯ‬

‫ﻑ ﺇﱃ ﺍﻹﳚﺎﺯ ﻭ َﺣﺬﹾﻑ ﺍﻟﻔﻀﻮﻝ ﻗﺎﻝ ﺑﻌﻀﻬﻢ ﻭﻭﺻﻒ ِﻛﻼﹶﺑﹰﺎ ﰲ ﺣﺎ ﹺﻝ َﺷ ِﺪّﻫﺎ ﻭ َﻋ ْﺪﻭﹺﻫﺎ ﻭﰲ ﺳُﺮﻋ ِﺔ‬ ‫ﻭﺃﺑﻴﺎﺕ ﺗﻀﺎ ُ‬
‫ﺿ ﹺﻊ ﻭﻭﺻﻒ ﺁﺧ ُﺮ ﻧﺎﻗﺔ ﺑﺎﻟﻨﺸﺎﻁ ﻭﺍﻟﻘ َﻮّﺓ ﻓﻘﺎﻝ ‪ :‬ﺧﺮﻗﹶﺎ ُﺀ ﺇﻻﱠ‬‫ﺭﻓ ﹺﻊ ﻗﻮﺍﺋﻤﻬﺎ ﻭﻭﺿﻌﻬﺎ ﻓﻘﺎﻝ ‪ :‬ﻛﺄﻧﱠﻤﺎ َﺗ ْﺮ ﹶﻓﻊُ ﻣﺎ ﹶﻟ ْﻢ ﻳُﻮ َ‬
‫ﻀﺢُ ﻭﻭﺻﻒ ﺍﻵﺧﺮ ﹶﻗ ﻮْﺳﹰﺎ ﻓﻘﺎﻝ ‪:‬‬
‫ﻉ ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ :‬ﺍﻟﻠﻴ ﹸﻞ ﺃﺧﻔﻰ ﻭﺍﻟﻨْﻬﺎ ُﺭ ﺃﻓ َ‬ ‫ﺻﻨَﺎ ﹺ‬
‫ﺃﻬﻧﺎ َ‬

‫ﺴَﺒﺢُ ** ﹶﻛﹶﺄﻧَﻤﺎ ﺩﻟﻴﻠﹸﻪ ﻣﻄ َﻮّﺡ ( ) َﻳ ْﺪﹶﺃﺏُ ﻓِﻴ ِﻪ ﺍﻟ ﹶﻘ ْﻮﻡُ ﺣﺘّﻰ َﻳ ﹾﻄ ﹶﻠﺤُﻮﺍ **‬
‫ﺏ َﻳ ْ‬
‫ﺴﺮَﺍ ُ‬
‫ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪َ ) :‬ﻭ َﻣ ْﻬ َﻤ ٍﻪ ﻓِﻴ ِﻪ ﺍﻟ َ‬
‫ﺻَﺒﺤُﻮﺍ ( ﻭﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﺍﻷﺧﲑ ﻗﻮﻟﻪ ‪ ) :‬ﻭﻛﺄﻧﱠﻤﺎ ﺑَﺪْﺭٌ َﻭﺻِﻴ ﹸﻞ ﻛﹸﺘﻴﻔﺔ ** ﻭﻛﺄﻧّﻤﺎ ِﻣ ْﻦ‬ ‫ﺤْﻴﺚﹸ ﺃ ْ‬‫ﻛﺄَﻧّﻤﺎ ﺑَﺎﺗُﻮﺍ ﹺﺑ َ‬
‫ﳊ ْﺮ َﻣ ﹺﻞ ( ﻭﻣﻦ ﺍﻟﺒﺎﺏ ﺍﻷ ﻭّ ﹺﻝ ﻗﻮﻟﻪ ‪) :‬‬‫ﺱ ﻣﻦ ﺍ ﹶ‬ ‫ﺖ ﹸﻗﺴَﺎ ﹴ‬
‫ﻋﺎ ِﻗ ﹴﻞ ﺃ ْﺭﻣَﺎ ُﻡ ( ﻭﻣﺜﻠﻪ ‪ ) :‬ﲡﺎ َﻭ ْﺯﺕُ ُﺣ ْﻤﺮَﺍ ﹶﻥ ﰲ ﻟﻴﻠ ٍﺔ ** ﻭﻗﹸﻠ ُ‬
‫ﺝ ( ﻭﻫﺬﺍ ﺍﻟﺸﱢﻌﺮ ﳉﹸﻌَﻴﻔﺮﺍﻥ ﺍﳌ َﻮ ْﺳ ﻮَﺱ ‪.‬‬ ‫ﺞ ** ﹸﻛ ﹸّﻞ َﻫ ﹴﻢّ ﺇﱃ ﹶﻓ َﺮ ْ‬ ‫ﻋﺎﺩَﱐ ﺍﳍ ُّﻢ ﻓﺎﻋﺘﻠ ْ‬
‫ﻭﻗﺎﻝ ﺍﻵﺧَﺮ ‪:‬‬
 ‫ﻉ‬
‫ﺾ ﺑَﺴّﺎﻡٌ ﻭﺇﻥ ﱂ ﻳﻌﺠﺐ ** ﻭﻻ ﻳﻀﻦ ﺑﺎﳌﺘﺎ ﹺ‬ ‫ﺐ ( ) ﺃﺑﻴ ُ‬‫ﻀ ﹺ‬‫ﺾ ﻣﻦ ﺻﺤْﺒ ِﺔ ﺯَﻳ ٍﺪ ﺃﺭَﰊ ** ﻓﺘًﻰ ﺇﺫﺍ ﻧﺒّ ْﻬﺘَﻪ ﱂ َﻳ ْﻐ َ‬ ‫) ﱂ ﺃ ﹾﻗ ﹺ‬
‫ﺖ ﹶﺫﻣِﻴ ﹶﻞ ﺍﻟ َﻌﻨْﺲ **‬
‫ﻆ ﺍﻟﻐُﻴّﺐ ** ﺃﻗﺼﻰ ﺭﻓِﻴﻘﻴﻪ ﻟﻪ ﻛﺎﻷ ﹾﻗﺮَﺏ ( ) ﻭﻗ ْﺪ ﺗ َﻌﻠﹼﻠ ُ‬ ‫ﺤ ﹾﻔ ِ‬
‫ﺍﶈﻘﹶﺐ ( ) ﻣُ َﻮﻛﱠﻞﹸ ﺍﻟﻨﱠﻔﺲ ﹺﺑ ِ‬
‫ﺲ ﻭﻗﺎﻝ ﺩُﻛﹶﲔٌ ﺃﻳﻀﹰﺎ ‪ :‬ﲟَﻮﻃ ﹴﻦ ﻳُ ْﻨﹺﺒﻂﹸ ﻓﻴﻪ ﺍﶈﺘﺴﻲ‬ ‫ﺝ ﺍﻟﺸﱠﻤ ﹺ‬ ‫ﺑﺎﻟﺴّﻮْﻁ ﰲ َﺩﻳْﻤﻮﻣ ٍﺔ ﻛﺎﻟﺘّﺮْﺱ ( ﺇ ﹾﺫ ﻋَﺮﱠﺝ ﺍﻟﻠﹼﻴ ﹶﻞ ﺑﺮﻭ َ‬
‫ﺲ‬
‫ﻑ ﺍﻷ ْﻧﻔﹸ ﹺ‬
‫ﺸ َﺮ ِﻓﻴّﺎﺕ ﻧﹺﻄﺎ َ‬
‫ﺑﺎﳌ ْ‬

‫ﲑ ﻭﺍﻟﻀّﺤﻰ ( ) ﺣَﺘَﻰ ﻋُﺠﺎ ُﻫ َّﻦ ﻓﻤﺎ ﲢﺖ‬

‫ﺠﹺ‬‫ﲔ ﺍ ﹶﳍ ﹺ‬
‫ﺺ ﰲ ِﺣ ﹺ‬
‫ﻭﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ ‪ ) :‬ﻃﹶﺎ ﹶﻝ ﻋﻠﻴﻬ َّﻦ ﺗﻜﺎﻟﻴﻒ ﺍﻟﺴّﺮَﻯ ** ﻭﺍﻟﻨّ ُّ‬
‫ﻚ ﺍﳌﺰﻥ ﻬﺑﺎ ﹶّﰒ ﺑﻜﻰ ﻭﻣﻦ ﺍﻹﳚﺎﺯ‬ ‫ﺤ َ‬‫ﺿِ‬
‫ﻀ ْﺒ َﻦ ُﻣ ْﺒَﻴﺾﱠ ﺍﳊﹶﺼﻰ ( ﰲ ﻫﺬﻩ ﺍﻷﺭﺟﻮﺯﺓ ﻳﻘﻮﻝ ‪ :‬ﻭ َ‬ ‫ﺨ ِ‬
‫ﺍﻟﻌُﺠﻰ ** ﺭَ ﻭَﺍﻋِﻒٌ َﻳ ْ‬
‫ﻒ ﺻﺮَﻋﻪ ﻭﻫﻮ ﻗﻮﻟﻪ ‪ :‬ﺣﺘَﻰ ﳒﹶﺎ ِﻣ ْﻦ‬‫ﲔ ﺭَﻣﻰ ﻋَﲑﹰﺍ ﻛﻴﻒ َﻧ ﹶﻔ ﹶﺬ ﺳﻬﻤﻪ ﻭﻛﻴ َ‬‫ﺍﶈﺬﻭﻑ ﻗﻮ ﹸﻝ ﺍﻟﺮﺍﺟﺰ ﻭﻭﺻﻒ ﺳَﻬﻤﻪ ﺣ َ‬
‫ﺐ(‬
‫ﺐ ** ﻭ َﻫﺠْﻤ ﹰﺔ ﻳَﺤﺎﺭُ ﻓﻴﻬﺎ ﺍﻟﻄﹶﺎِﻟ ْ‬
‫ﺖ ﺍﻟﻔِﺘَﻴ ﹶﺔ ﺍﻟﺴَﻼ ِﻫ ْ‬
‫ﺟﻮﻓﻪ ﻭﻣﺎ ﳒﺎ ) ﺷﻌﺮ ﰲ ﺍﻻﺗِﻌﺎﻅ ﻭﺍﻟﺰﻫﺪ ( ) ﺃﻧﺖ ﻭ َﻫْﺒ َ‬

‫ﻒ ﻛ ﹸّﻞ ﺷﻲ‬ ‫ﻒ ﻭﺃﻧْﻄ ْ‬ ‫ﺐ ( ﻭﻣﺜﻠﻪ ﻗﻮ ﹸﻝ ﺍﳌﺴﻌﻮﺩﻱّ ‪ ) :‬ﺃﺧِﻠ ْ‬ ‫ﻉ ﺃﻳَﺎ ﹴﻡ ﻭ ﹸﻛ ﱞﻞ ﺫﹶﺍ ِﻫ ْ‬

‫ﺏ ** ﻣﺘﺎ َ‬
‫ﳉﺮَﺍ ِﺩ ﺍﻟﺴّﺎ ﹺﺭ ْ‬
‫) ﻭﻏﻨَﻤﺎ ﻣِﺜ ﹶﻞ ﺍ ﹶ‬
‫ﻱ ﰲ ﺍﻟ ﹺﺮّﻫﺎﻥ ﳉﹶﺎﺟﹰﺔ‬ ‫ﺐ ( ﻭﻗﺎﻝ ﺍﻟﻘﹸﺪﺍﺭ ﻭﻛﺎﻥ ﺳﻴّﺪ َﻋﻨَﺰﺓ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ‪ ) :‬ﺃﻫ ﹶﻠﻜﹾﺖ ﻣُ ْﻬ ﹺﺮ َ‬ ‫ﺢ ﺫﺍﻫ ْ‬ ‫** ٍﺀ ﺯﻋﺰﻋﺘْﻪ ﺍﻟﺮﻳ ُ‬
‫ﻀ ُّﺮ َﻭﻳَﻨ ﹶﻔﻊُ ( ﻗﺎﻝ ‪ :‬ﻭﲰﻌﺖ ﻋﺒﺪ ﺍﻷﻋﻠﻰ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺎﻣﺮ ﻳﻨﺸﺪ ﻭﻛﺎﻥ ﻓﺼﻴﺤﹰﺎ ‪) :‬‬ ‫** ﻭﻣﻦ ﺍﻟﻠﹼﺠَﺎﺟﺔ ﻣﺎ َﻳ ُ‬
‫ﺲ ﺍﻟﻌَﺪﺍﻭ ِﺓ ﺣﺘﱠﻰ‬
‫ﺇﺫﺍ ﺃﻧﺖ ﱂ ﺗﻨﻔﻊ ﻓﻀ َّﺮ ﻓﺈﻧَﻤﺎ ** ُﻳ َﺮﺟَﻰ ﺍﻟﻔﱴ ﻛﻴﻤﺎ ﻳﻀﺮﱠ ﻭﻳﻨﻔﻌﺎ ( ﻭﻗﺎﻝ ﺍﻷﺧﻄﻞ ‪ُ ) :‬ﺷ ْﻤ ُ‬
‫ﻳُﺴﺘﻔﺎ ُﺩ ﳍﻢ ** ﻭﺃﻋﻈ ُﻢ ﺍﻟﻨّﺎﺱ ﺃﺣﻼﻣﹰﺎ ﺇﺫﺍ ﻗﺪﺭﻭﺍ (‬

‫ﺖ ﻣﺎﺫﺍ‬
‫ﺖ ﻓﻴﻤَﻦ ﳚ ﹺﺮّﺏ ( ) ﻭﺟﺮّﺑ ُ‬
‫ﺏ ** ﺳَﻔﺎﻫﹰﺎ ﻭ ﹶﻗ ْﺪ َﺟ َﺮّ ْﺑ ُ‬
‫ﺖ ﺑﻔﺎﺛﻮﺭ ﻭﻣﺎ ﻛﺪﺕ ﺃﻃﺮ ُ‬ ‫ﻭﻗﺎﻝ ﺣﺎﺭﺛﺔ ﺑﻦ ﺑﺪﺭ ‪ ) :‬ﻃﺮﺑ ُ‬
‫ﺠﻨَﻮ ﹸﻥ ﻳﻘﻠﹼﺐ ( ) ﻭﻣﺎ ﺍﻟﻴﻮ ُﻡ ﺇﻻﱠ ﻣِﺜ ﹸﻞ ﺃﻣْﺲ ﺍﻟﺬﻱ ﻣﻀﻰ ** ﻭﻣﺜ ﹸﻞ ﻏ ِﺪ ﺍﳉﺎﺋﻲ‬
‫ﺍﻟ َﻌ ْﻴﺶُ ﺇﻻﱠ ﺗِﻌﻠﹼﺔﹲ ** ﻭﻣﺎ ﺍﻟﺪﱠﻫﺮ ﺇﻻﹼ َﻣ ْﻨ َ‬
‫ﺖ ﺗﻌﺎﺩِﻟﻪ ( ) ﻓﻼ ﺗُ ْﻨ ﹺﺰﹶﻟ ْﻦ ﺃ ْﻣ َﺮ ﺍﻟﺸﺪِﻳﺪِﺓ‬ ‫ﺖ ُﲟ ْﻤﻀِﻴ ِﻪ ﻭﺃﻧ َ‬
‫ﺴ َ‬‫ﻭﻛ ﱞﻞ ﺳﻴَﺬﹾﻫﺐ ( ) ﺇﺫﺍ ﺍﳍ ُّﻢ ﺃﻣﺴَﻰ ﻭَﻫﻮ ﺩﺍﺀٌ ﻓﹶﺄ ﹾﻟﻘِﻪ ** ﻭﹶﻟ ْ‬
‫ﺥ ﺃﻛﹶﺜﺮُ ﺍﻟﺮﱠﻭﻉ ﺑﺎ ِﻃﻠﹸﻪ‬ ‫ﺉ ** ﺇﺫﺍ ﺭﺍ َﻡ ﺃﻣﺮﹰﺍ َﻋ َّﻮ ﹶﻗ ْﺘﻪُ ﻋَﻮﺍﺫِﻟﻪ ( ) ﻭَﻗﹸﻞ ﻟﻠﻔ ﺆﹺﺍﺩ ﺇﻥ ﻧَﺰﺍ ﺑﹺﻚ ﻧﺰ َﻭ ﹰﺓ ** ِﻣ َﻦ ﺍﻟﺮﱠﻭﻉ ﺃﻓﹾﺮ ْ‬
‫ﺑﺎﻣﺮ ﹴ‬
‫ﺙ ﺑﻦ ﻳﺰﻳﺪ ﻭﻫﻮ ﺟﺪﱡ ﺍﻷﺣَﻴﻤِﺮ ﺍﻟﺴﱠﻌﺪﻱﱢ ﻭﻫﻮ ﻳﻘﻊ ﰲ ﺑﺎﺏ ﺍﻟﻐﺰْﻭ ﻭﲤﺪُّﺣﻬﻢ ﺑﺒﻌﺪ‬ ‫( ) ﺷﻌﺮ ﰲ ﺍﻟ َﻐ ْﺰ ﹺﻭ ( ﻭﻗﺎﻝ ﺍﳊﺎﺭ ﹸ‬
‫ﺿﺞﱠ ﺍﳌﹶﻄﻲﱡ ﻣ َﻦ ﺍﻟﺪﱠَﺑ ْﺮ (‬ ‫ﺍﳌﻐْﺰﻯ ‪ ) :‬ﻻ ﻻ ﺃ ُﻋﻖﱡ ﻭﻻ ﺃﺣﻮ ** ﺏ ﻭﻻ ﺃﹸﻏﲑ َﻋﻠﹶﻰ ﻣُﻀ ْﺮ ( ) ﻟﹶﻜﻨﱠﻤﺎ ﻏﺰﻭﻱ ﺇﺫﺍ ** َ‬
‫ﱐ‪:‬‬‫ﻭﻗﺎﻝ ﺍﺑﻦ ﳏﻔﹼﺾ ﺍﳌﺎﺯ ﱡ‬

‫) ﺇﻥ ﺗَﻚ ﺩِﺭْﻋﻲ َﻳ ْﻮ َﻡ ﺻَﺤﺮَﺍ ِﺀ ﻛﹸﻠﻴ ٍﺔ ** ﹸﺃﺻِﻴﺒﺖ ﻓﻤﺎ ﺫﹶﺍ ﹸﻛ ْﻢ َﻋ ﹶﻠﻲﱠ ﺑﹺﻌﺎ ﹺﺭ ( ) ﺃﱂ ﺗﻚ ﻣ ْﻦ ﺃﺳْﻼﺑﻜ ْﻢ ﻗﺒﻞ ﺫﺍﻛ ُﻢ **‬
‫ﻋَﻠﹶﻰ ﻭَﻗﹶﺒَﻰ ﻳﻮﻣًﺎ ﻭَﻳ ْﻮ َﻡ ﺳَﻔﺎ ﹺﺭ ( ) ﻓﺘﻠﻚ ﺳﺮﺍﺑﻴﻞ ﺍﺑﻦ ﺩﺍﻭ َﺩ ﺑﻴﻨﻨﺎ ** ﻋﻮﺍﺭﻱﱡ ﻭﺍﻷﻳﺎﻡ ﻭﻏﲑ ﻗﺼﺎ ﹺﺭ ( ) ﻭﳓﻦ ﻃﺮَﺩﻧﺎ‬
‫ﺍﳊﻲﱠ َﺑ ﹾﻜ َﺮ ﺑ َﻦ ﻭﺍﺋ ﹴﻞ ** ﺇﱃ َﺳَﻨ ٍﺔ ﻣﺜ ﹺﻞ ﺍﻟﺸﱢﻬﺎﺏ َﻭﻧَﺎ ﹺﺭ ( ) ﻭﻣُﻮ ﹴﻡ ﻭﻃﺎﻋﻮﻥ ﻭ ُﺣﻤّﻰ ﻭ ًﺣﺼْﺒ ٍﺔ ** ﻭﺫﻱ ِﻟَﺒ ٍﺪ ﻳَﻐﺸﻰ‬
‫ﺞ ﺿﺎﺭﻱ (‬ ‫ﺠ ﹺﻬ َ‬
‫ﺍﳌ َﻬ ْ‬

‫ﻭﻗﺎﻝ ﺁﺧﺮ ‪ُ ) :‬ﺧﺬﹸﻭﺍ ﺍﻟ َﻌ ﹾﻘ َﹶﻞ ﺇﻥ ﺃﻋﻄﺎﻛﹸﻢ ﺍﻟ ﹶﻘﻮْﻡ َﻋ ﹾﻘ ﹶﻠ ﹸﻜ ْﻢ ** ﻭﻛﻮﻧﻮﺍ ﹶﻛ َﻤ ْﻦ ﺳِﻴ َﻢ ﺍ ﹶﳍ ﻮَﺍ ﹶﻥ ﻓﺄﹶﺭﺗﻌﺎ ( ) ﻭﻻ ﺗُﻜﺜﺮﻭﺍ‬
‫ﺱ ﻓﹶﺤﻞ **‬‫ﺝ ﻓﺈﻧَﻪ ** ﳏَﺎ ﺍﻟﺴّﻴﻒ ﻣﺎ ﻗﺎ ﹶﻝ ﺍﺑ ُﻦ ﺩَﺍﺭ ﹶﺓ ﺃ ْﺟﻤَﻌﺎ ( ﻭﻗﺎﻝ ﺃﺑﻮ ﻟﻴﻠﻰ ‪ ) :‬ﻛﺄﹶﻥ ﻗﻄﺎﻬﺗﺎ ﻛﹸﺮﺩُﻭ ُ‬ ‫ﻓﻴﻬﺎ ﺍﻟﻀِﺠﺎ َ‬
‫ﻣﻘﻠﹼﺼﺔ ﻋﻠﻰ ﺳﺎ ﹶﻗ ْﻲ ﻇﻠﻴ ﹺﻢ (‬
 ‫ﺷﻌﺮ ﰲ ﺍﻟﺴﻴﺎﺩﺓ‬

‫ﺡ(‬
‫ﺡ ** ﻭ ِﻣ ْﻦ ﺳﻔِﻴ ٍﻪ ﺩﺍﺋ ﹺﻢ ﺍﻟﻨﱡﺒﺎ ﹺ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺳﻠﻤﻰ ‪ ) :‬ﻻﺑﺪﱠ ﻟﻠﺴﱡﻮﺩﺩ ﻣﻦ ﺃﺭﻣﺎ ﹺ‬

‫ﺡ ﻭﻗﺎﻝ ﺍﳍﺬﱄ ‪ ) :‬ﻭﺇﻥﱠ ﺳﻴﺎﺩﺓ ﺍﻷﻗﻮﺍﻡ ﻓﺎ ْﻋﹶﻠ ْﻢ ** ﳍﺎ ﺻﻌْﺪﺍ ُﺀ ﻣَﻄﻠﺒﻬﺎ ﻃﻮﻳﻞ ( ﻭﻗﺎﻝ ﺣﺎﺭﺛﺔ‬ ‫ﻭﻣ ْﻦ ﻋَﺪﻳ ٍﺪ ﻳُﺘﱠﻘﻰ ﺑﺎﻟﺮّﺍ ﹺ‬
‫ﺑﻦ ﺑﺪﺭ ﻭﺃﻧﺸﺪﻩ ﺳﻔﻴﺎﻥ ﺑ ُﻦ ﻋُﻴﻴﻨﺔ ‪ ) :‬ﺧﻠﹶﺖ ﺍﻟﺪﱢﻳﺎ ُﺭ ﹶﻓﺴُ ْﺪ ﺕُ ﻏ ْﻴ َﺮ ﻣُﺴَ ﻮﱠﺩ ** ﻭ ِﻣ َﻦ ﺍﻟﺸﱠﻘﺎﺀ ﺗﻔﺮّﺩﻱ ﺑﺎﻟﺴﱡﻮﺩ ِﺩ (‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﳔﻴﻠﺔ ‪ ) :‬ﻭﺇﻥﱠ ﺑ ﹶﻘ ْﻮ ﹴﻡ ﺳَ ﻮﱠﺩﻭﻙ ﹶﻟﻔﹶﺎ ﹶﻗ ﹰﺔ ** ﺇﱃ َﺳﻴﱢ ٍﺪ ﻟ ْﻮ ﻳﻈ ﹶﻔﺮُﻭﻥ ﺑﺴﻴﱢ ِﺪ ( ﻭﻗﺎﻝ ﺇﻳﺎﺱ ﺑﻦ ﻗﺘﺎﺩﺓ ﰲ ﺍﻷﺣﻨﻒ‬
‫ﺑﻦ ﻗﻴﺲ ‪ ) :‬ﻭﺇﻥﱠ ِﻣ َﻦ ﺍﻟﺴّﺎﺩﺍﺕ ﻣَﻦ ﻟﻮ ﺃﻃ ْﻌﺘَﻪ ** َﺩﻋَﺎﻙ ﺇﱃ ﻧﺎ ﹴﺭ َﻳﻔﹸﻮ ُﺭ ﺳَﻌﲑﻫﺎ ( ﻭﻗﺎﻝ ﺣُﻤﻴﻀﺔ ﺑﻦ ﺣﺬﻳﻔﺔ ‪) :‬‬
‫ﻚ ﻳَﻈِﻠﻢُ (‬
‫ﻉ ﻻ ﺃﺑﺎﻟ َ‬
‫ﺃﻳﻈﻠﻤﻬﻢ ﻗﺴﺮﹰﺍ ﻓﺘﺒّﹰﺎ ﻟﺴَﻌﻴ ِﻪ ** ﻭﻛﻞ ﻣﻄﺎ ﹴ‬

‫ﺖ ﺑﻌﺪ ﺍﳊﻠﻢ ﰲ ﺍﳊﻲﱢ ﻇﺎﳌﺎ ** ﹶﲣﻤﱠﻂﹸ ﻓﻴﻬﻢ ﻭﺍﳌﺴ ﻮﱠ ُﺩ َﻳ ﹾﻈ ِﻠﻢُ ( ﻭﻛﺎﻥ ﺃﻧﺲ ﺑﻦ ﻣﺪﺭﻛﺔ‬ ‫ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﻓﺄﺻﺒﺤ َ‬
‫ﺡ ** ﻷﻣ ﹺﺮ ﻣﺎ ﻳﺴ ﻮﱠ ُﺩ َﻣ ْﻦ ﻳﺴﻮ ُﺩ ( ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) :‬ﻛﻤﺎ ﻗﺎﻝ‬ ‫ﺍﳋﺜﻌﻤﻲ ﻳﻘﻮﻝ ‪ ) :‬ﻋﺰﻣﺖ ﻋﻠﻰ ﺇﻗﺎﻣ ِﺔ ﺫﻱ ﺻﺒﺎ ﹴ‬
‫ﺖ ﻣﻦ ﺷﻲﺀ ﻷﻣﺮ ( ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻴّﺔ ‪ ) :‬ﺇﺫﺍ ﻗﹸ ﹾﻠ َﻦ ﻛﻼﱠ ﻗﺎﻝ ﻭﺍﻟﻨﱠﻘﹾﻊ ﺳﺎﻃ ٌﻊ ** ﺑﻠﻰ‬ ‫ﺍﳊﻤﺎﺭ ﻟﺴﻬﻢ ﺭﺍ ﹴﻡ ** ﻟﻘﺪ َﺟﻤﱠ ْﻌ َ‬
‫ﻭﻫﻮ ﻭﺍٍﻩ ﺑﺎﳉﺮﺍ ِﺀ ﺃﺑﺎ ﹺﺟﻠﹸﻪ ( ) ﺇﱐ ﺭﺃﻳﺖ ﺃﺑﺎ ﺍﻟﻌﻮﺭﺍﺀ ﻣﺮﺗﻔﻘﹰﺎ ** ﺑﺸﻂﹼ ﺩﺟﻠﺔ ﻳﺸﺮﻱ ﺍﻟﺘﻤﺮ ﻭﺍﻟﺴﻤﻜﺎ ( ) ﻛﺸﺪﱠﺓ‬
‫ﺍﳋﻴﻞ ﺗﺒﻘﻰ ﻋﻨﺪ ﻣﺬﻭﺩﻫﺎ ** ﻭﺍﳌﻮﺕ ﺃﻋﻠﻢ ﺇﺫ ﻗﻔﱠﻰ ﲟﻦ ﺗﺮﻛﺎ ( ) ﻫﺬﻩ ﻣﺴﺎﻋﻴﻚ ﰲ ﺁﺛﺎﺭ ﺳﺎﺩﺗﻨﺎ ** ﻭﻣﻦ ﺗﻜﻦ‬
‫ﺃﻧﺖ ﺳﺎﻋﻴﻪ ﻓﻘﺪ ﻫﻠﻜﺎ (‬

‫ﺱ ﹶﺃﺳْﻮﹰﺍ َﺭﻓِﻴﻘﹶﺎ ( )‬ ‫ﻭﻗﺎﻝ ﺷﺘﻴﻢ ﺑﻦ ﺧﻮﻳﻠﺪ ﺃﺣﺪ ﺑﲏ ﻏﺮﺍﺏ ﺑﻦ ﻓﺰﺍﺭﺓ ‪ ) :‬ﻭﻗﻠﺖ ﻟﺴﻴﱢﺪِﻧﺎ ﻳﺎ ﺣﻠﻴ ُﻢ ** ﺇﻧﱠﻚ ﹶﻟ ْﻢ ﺗ ﹾﺄ ُ‬
‫ﺖ ﻬﺑﺎ ﻣ ْﺆﻳﹺﺪﹰﺍ َﺧ ْﻨ ﹶﻔﻘِﻴﻘﹶﺎ (‬
‫ﺕ ﻬﺑﺎ ﻟﻴﻠ ﹰﺔ ﻛﻠﱠﻬﺎ ** ﻓﺠﺌ َ‬ ‫ﺖ ﻋﺪﻳّﹰﺎ ﻋﻠﻰ ﺷَﺄﻭﻫﺎ ** ﺗُﻌﺎﺩﻱ ﻓﹶﺮﻳﻘﹰﺎ ﻭﺗُﺒﻘﻲ ﻓﺮﻳﻘﹶﺎ ( ) ﺯَﺣﺮ َ‬
‫ﺃﻋَﻨ َ‬
‫ﺖ ﺍﺑﻦ ﻗﺸﺮﺍ ِﺀ ﺍﻟﻌِﺠﺎ ِﻥ ﻓﻠﻢ ﺃﺟ ْﺪ ** ﻟﺪﻯ ﺑَﺎﺑ ِﻪ ﺇﺫﻧﹰﺎ ﻳﺴﲑﹰﺍ ﻭﻻ ﻧُﺰْﻻ ( ) ﻭﺇﻥﱠ ﺍﻟﱠﺬﻱ ﻭﻻﹼﻙ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﻴﺎﺩﺓ ‪ ) :‬ﺃﺗﻴ ُ‬
‫ﺃﻣْﺮ ﲨﺎﻋ ٍﺔ ** ﻷﻧ ﹶﻘﺺُ ﻣﻦ ﻳَﻤْﺸﻲ ﻋﻠﻰ ﻗﹶﺪَﻡ ﻋَﻘﻼ (‬

‫ﺷﻌﺮ ﰲ ﺍﺠﻤﻟﺪ ﻭﺍﻟﺴﻴﺎﺩﺓ‬

‫ﻕ ** ﺃﺳ ﹾﺄﻧَﺎ ﰲ ﺩﻳﺎ ﹺﺭ ِﻫﻢُ ﺍﻟﺼﱠﻨﻴﻌﺎ (‬

‫ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﻭﺭﹺﺛﻨَﺎ ﺍﺠﻤﻟﹾﺪ ﻋﻦ ﺁﺑﺎ ِﺀ ﺻِﺪ ﹴ‬

‫) ﺳﻘﻂ ‪ :‬ﺑﻴﺖ ﺍﻟﺸﻌﺮ ( ) ﺇﺫﺍ ﺍﺠﻤﻟﺪ ﺍﻟﺮﻓﻴﻊ ﺗﻌﺎﻭﺭﺗﻪ ** ﺑﻨﺎﺓ ﺍﻟﺴﻮﺀ ﺃﻭﺷﻚ ﺃﻥ ﻳﻀﻴﻌﺎ ( ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) :‬ﺇﺫﺍ ﺍﳌﺮ ُﺀ‬
‫ﺃ ﹾﺛ َﺮﻯ ﰒﱠ ﻗﺎﻝ ﻟﻘﻮﻣِﻪ ** ﺃﻧَﺎ ﺍﻟﺴﱠﻴﱢ ُﺪ ﺍﳌﹸﻔﹾﻀَﻰ ﺇﻟﻴﻪ ﺍﳌﻌﻤﱠ ُﻢ ( ) ﻭﱂ ﻳ ْﻌﻄِﻬ ْﻢ ﺧﲑﹰﺍ ﺃَﺑ ﻮْﺍ ﺃ ﹾﻥ ﻳَﺴُﻮﺩَ ﻫُﻢ ** ﻭﻫﺎ ﹶﻥ ﻋﻠﻴﻬ ْﻢ‬
‫ﺖ‬
‫ﺖ ﻟﺒﺤ ﹴﺮ ﺩِﺭ ﻫَﻤﻴﻪ ﻭ ﹶﱂ َﻳ ﹸﻜ ْﻦ ** ﻟﻴَﺪﻓﹶﻊ ﻋَﻨّﻲ ﺧَﻠﱠﱵ ِﺩ ْﺭﳘﹶﺎ ﲝ ﹺﺮ ( ) ﻓﻘﻠ ُ‬‫َﺭ ﹾﻏﻤُﻪُ ﻭﻫﻮ ﺃﻇﹾﻠﻢ ( ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) :‬ﺗﺮﻛ ُ‬
‫ﺖ ﲝﺮﹰﺍ‬ ‫ﲑ ﲪ ٍﺪ ﻭﻻ ﺃﺟ ﹺﺮ ( ) ﺃﲤَﻨﻊُ ﺳُﺆﺍﻝ ﺍﻟﻌﺸﲑ ِﺓ ﺑﻌ َﺪ ﻣَﺎ ** ﺗﺴﻤﱠﻴ َ‬ ‫ﻟﺒﺤ ﹴﺮ ﺧ ﹾﺬ ﻫُﻤﺎ ﻭﺍﺻ ﹶﻄﺮﹺﻓﻬُﻤﺎ ** ﻭﺃﹶﻧﻔﻘﹾﻬﻤﺎ ﰲ ﻏ ﹺ‬
‫ﱭ ﺻﻤِﻴﻤﻲ (‬ ‫ﺼَ‬ ‫ﱄ ‪ ) :‬ﻭﻛﻨﺖ ﺇﺫﺍ ﻣﺎ ﺍﻟﺪّﻫ ُﺮ ﺃﺣﺪَﺙ ﻧَﻜﺒﺔ ** ﺃﻗﻮ ﹸﻝ ﺷَﻮًﻯ ﻣﺎ ﻟﹶﻢ ﻳُ ِ‬ ‫ﻭﺃﻛﻨﻴﺖ ﺃﺑﺎ ﺍﻟﻐَﻤﺮ ( ﻭﻗﺎﻝ ﺍﳍﺬ ﱡ‬
 ‫ﺐ ﹶﺃﻧﱠﻬﺎ ** ﺑﻌﻴﺪٌ ﻣﻦ ﺍﻷﺩﻭﺍﺀ ﹶﻃﹺﻴَﺒﺔﹸ ﺍﻟَﺒ ﹾﻘ ﹺﻞ ( ) ﺑﲎ‬
‫ﻭﻗﺎﻝ ﺁﺧﺮ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ‪ ) :‬ﺳﻘﻰ ﺍﻟﻠﹼﻪ ﺃﺭﺿﹰﺎ َﻳ ْﻌ ﹶﻠﻢُ ﺍﻟﻀﱠ ُّ‬
‫ﺉ ﰲ ﺣِﺮ ﹶﻓِﺔ ﺍﻟ َﻌﻴْﺶ ﺫﹸﻭ ﻋَﻘﹾﻞ (‬ ‫ﺸ ﹴﺰ ﻭ ﹸﻛﺪْﻳٍﺔ ** ﻭﻛ ﱡﻞ ﺍﻣﺮ ﹴ‬
‫ﺑﻴﺘﻪ ﰲ ﺭﺃﺱ َﻧ ْ‬

‫ﺃﺑﻮ ﺍﳊﺎﺭﺙ ﲨﲔ ﻭﺍﻟﱪﺫﻭﻥ‬

‫ﻭﺣﺪّﺛﲏ ﺍﳌﻜﻲﱡ ﻗﺎﻝ ‪ :‬ﻧﻈﺮ ﺃﺑﻮ ﺍﳊﺎﺭﺙ ﺟُﻤﱠﲔ ﺇﱃ ﺑﺮﺫﻭﻥ ﻳُﺴﺘﻘﻰ ﻋﻠﻴﻪ ﻣﺎﺀٌ ﻓﻘﺎﻝ ‪ :‬ﺍﳌﺮﺀ ﺣﻴﺚ ﻳﻀﻊ ﻧﻔﺴﻪ ﻫﺬﺍ‬
‫ﻟﻮ ﻗﺪ ﳘﺠﻠﺞ ﱂ ﻳﺒﺘﻞ ﲟﺎ ﺗﺮﻯ ) ﺑﲔ ﺍﻟﻌﻘﻞ ﻭﺍﳊﹶﻆ ( ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺯُﺭﺍﺭﺓ ﺍﻟﻜﻼﰊ ‪ ) :‬ﻭﻣﺎ ﹸﻟﺐﱡ ﺍﻟﻠﱠﺒﻴﺐ‬
‫ﺕ ﺍﳊﹸﻈﻮﻅ ﻣﻦ ﺍﻟﻌﻘﻮﻝ (‬ ‫ﳊﻆﱠ ﻳﺴﺘُﺮ ﻛﻞﱠ ﻋَﻴْﺐ ** َﻭ َﻫ ْﻴﻬَﺎ َ‬
‫ﺑﻐﲑ ﺣﻆﱟ ** ﺑﺄﻏﲎ ﰲ ﺍﳌﻌﻴﺸ ِﺔ ﻣﻦ ﻓﹶﺘﻴﻞ ( ) ﺭﺃﹶﻳﺖ ﺍ ﹶ‬

‫ﻒ ( ) ﻣﻦ ﻛﻞﱢ ﻣَﻄ ﹺﻮﻱﱟ‬

‫ﺐ ﺍﻟﱠﺬﻳﻦ ﺃﹸﺣﺒﱡﻬﻢ ﺳﻠﹶﻔﹰﺎ ** ﻭَﺑﻘِﻴﺖ ﻛﺎﳌﻘﹾﻬﻮﺭ ﰲ َﺧ ﹾﻠ ِ‬
‫ﳋﻠﹾﻒ ( ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) :‬ﺫﻫ َ‬
‫) ﻫﺠﻮ ﺍ ﹶ‬
‫ﻀﺠﱢﻊ ُﻳ ﹾﻜﻔﹶﻰ ﻭﻻ ﻳَﻜﻔِﻲ ( ) ﻋﺒﺪ ﺍﻟﻌَﲔ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﻭ َﻣﻮْﱃ ﹶﻛ َﻌ ْﺒ ِﺪ ﺍﻟ َﻌﻴْﻦ ﺃﻣﱠﺎ ﻟِﻘﺎﺅﻩ **‬
‫ﻋﻠﻰ َﺣَﻨ ﹴﻖ ** ُﻣَﺘ َ‬
‫ﻓﻴُﺮﺿﻰ ﻭﺃﻣّﺎ ﻏﹶﻴﺒُﻪ ﻓ ﹶﻈﻨُﻮ ﹸﻥ ( ﻭﻳﻘﺎﻝ ﻟﻠﻤﺮﺍﺋﻲ ﻭﳌﻦ ﺇﺫﺍ ﺭﺃﻯ ﺻﺎﺣﺒَﻪ ﲢﺮّﻙ ﻟﻪ ﻭﺃﺭَﺍﻩ ﺍﳋﺪْﻣﺔ ﻭﺍﻟﺴﺮﻋﺔ ﰲ ﻃﺎﻋﺘﻪ‬
‫ﺏ ﻋﻨﻪ ﻭﻋﻦ ﻋﻴﻨﻪ ﺧﺎﻟﻒ ﺫﻟﻚ ‪ :‬ﺇﻧﱠﻤﺎ ﻫﻮ َﻋْﺒﺪُ ﻋَﲔ ‪.‬‬ ‫ﻓﺈﺫﺍ ﻏﺎ َ‬

‫ﻚ ﻭَﻣ ْﻨﻬُﻢ َﻣ ْﻦ ﺇ ﹾﻥ ﺗ ﹾﺄ َﻣ ْﻨ ُﻪ ﺑﺪِﻳﻨَﺎ ﹴﺭ ﹶﻻ ﻳُ َﺆﺩﱢﻩ‬

‫ﺏ ﻣَﻦ ﺇ ﹾﻥ ﺗَﺄ َﻣﻨْﻪ ﹺﺑﻘِﻨﻄﺎ ﹴﺭ ُﻳ َﺆﺩﱢﻩ ﺇﹶﻟْﻴ َ‬
‫ﻭﻗﺎﻝ ﺍﻟﻠﹼ ُﻪ ﻋﺰﱠ ﻭﺟﻞﹼ ‪َ :‬ﻭ ِﻣ ْﻦ ﺃ ْﻫ ﹺﻞ ﺍﻟ ِﻜﺘَﺎ ﹺ‬
‫ﺖ َﻋ ﹶﻠ ْﻴِﻪ ﻗﺎﺋﻤﹰﺎ ‪.‬‬
‫ﻚ ﺇﻻﱠ ﻣَﺎ ﺩُ ْﻣ َ‬
‫ﺇﹶﻟ ْﻴ َ‬

‫ﻣﻦ ﺇﳚﺎﺯ ﺍﻟﻘﺮﺁﻥ‬

‫ﻑ ﻬﺑﺎ ﻓﺼﻞ ﻣﺎ‬ ‫ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﺃﺑﻴﺎﺗﹰﺎ ﺗُﻀﺎﻑ ﺇﱃ ﺍﻹﳚﺎﺯ ﻭِﻗﻠﱠﺔ ﺍﻟﻔﹸﻀﻮﻝ ﻭﱄ ﻛﺘﺎﺏٌ َﺟ َﻤ ْﻌﺖُ ﻓﻴﻪ ﺁﻳﹰﺎ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻟﺘَﻌ ﹺﺮ َ‬
‫ﳉ ْﻤ ﹺﻊ ﻟﻠﻤﻌﺎﱐ‬
‫ﳊﺬﹾﻑ ﻭﺑﲔ ﺍﻟﺰّﻭﺍﺋﺪ ﻭﺍﻟﻔﹸﻀﻮﻝ ﻭﺍﻻﺳﺘﻌﺎﺭﺍﺕ ﻓﺈﺫﺍ ﻗﺮﺃﹾﻬﺗﺎ ﺭﺃﻳﺖ ﻓﻀﻠﻬﺎ ﰲ ﺍﻹﳚﺎﺯ ﻭﺍ ﹶ‬ ‫ﲔ ﺍﻹﳚﺎﺯ ﻭﺍ ﹶ‬ ‫ﺑ َ‬
‫ﻒ ﲬ َﺮ ﺃﻫ ﹺﻞ‬
‫ﲔ ﻭﺻ َ‬
‫ﺏ ﺍﻹﳚﺎ ﹺﺯ ﻭﺗﺮﻙ ﺍﻟﻔﻀﻮﻝ ﻓﻤﻨﻬﺎ ﻗﻮﻟﻪ ﺣ َ‬ ‫ﺍﻟﻜﺜﲑِﺓ ﺑﺎﻷﻟﻔﺎﻅ ﺍﻟﻘﻠﻴﻠﺔ ﻋﻠﻰ ﺍﻟﱠﺬﻱ ﻛﺘﺒُﺘ ُﻪ ﻟﻚ ﰲ ﺑﺎ ﹺ‬
‫ﺏ ﲬ ﹺﺮ ﺃﻫ ﹺﻞ ﺍﻟﺪﱡﻧﻴﺎ ‪.‬‬
‫ﺼﺪﱠﻋُﻮﻥ َﻋﻨْﻬﺎ َﻭ ﹶﻻ ﻳُﻨْﺰﹺﻓﻮﻥ ﻭﻫﺎﺗﺎﻥ ﺍﻟﻜﻠﻤﺘﺎﻥ ﻗﺪ َﺟﻤَﻌﺘﺎ ﲨﻴ َﻊ ﻋُﻴﻮ ﹺ‬
‫ﺍﳉﻨّﺔ ‪ :‬ﹶﻻ ﻳُ َ‬
‫ﲔ ﺫﻛﺮ ﻓﺎﻛﻬﺔ ﺃﹼﻫ ﹺﻞ ﺍﳉﻨّﺔ ﻓﻘﺎﻝ ‪ :‬ﹶﻻ َﻣ ﹾﻘﻄﹸﻮﻋٍﺔ َﻭ ﹶﻻ َﻣ ْﻤﻨُﻮﻋ ٍﺔ ‪ .‬ﲨﻊ ﻬﺑﺎﺗﲔ ﺍﻟﻜﻠﻤﺘﲔ ﲨﻴ َﻊ ﺗﻠﻚ‬ ‫ﻭﻗﻮﻟﹸﻪ ﻋﺰّ ﻭﺟﻞ ﺣ َ‬
‫ﺍﳌﻌﺎﱐ ‪.‬‬
‫ﻭﻫﺬﺍ ﻛﺜﲑٌ ﻗﺪ ﺩَﻟﻠﺘﻚ ﻋﻠﻴﻪ ﻓﺈ ﹾﻥ ﺃﺭﺩﺗﻪ ﻓﻤﻮﺿﻌﻪ ﻣﺸﻬﻮﺭ ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﻋﺮﺍﰊ ﻣﻦ ﺑﲏ ﺃﺳﺪ ‪ ) :‬ﻳﻘﹸﻮﻟﻮﻥ ﺛﹶﻤﱢﺮ ﻣﺎ ﺍﺳَﺘﻄﹶﻌﺖ ﻭﺇﳕﺎ ** ِﻟ ﻮَﺍ ﹺﺭﺛِﻪ ﻣﺎ ﹶﺛﻤﱠ َﺮ ﺍﳌﹶﺎ ﹶﻝ ﻛﺎﺳﺒُﻪ ( ) ﻓﻜ ﹾﻠ ُﻪ ﻭﺃﻃﻌ ْﻤ ُﻪ‬
‫ﻚ ﻧﻮﺍﺋُﺒ ْﻪ (‬
‫ﻭَﺧﺎﻟِﺴ ُﻪ ﻭَﺍﺭﹺﺛﹰﺎ ** ﺷﺤﻴﺤﺎﹰ ﻭﺩﻫﺮﹰﺍ َﺗ ْﻌﺘَﺮﻳ َ‬

‫ﺷﻌﺮ ﰲ ﺍﳍﺠﺎﺀ‬

‫(‬
 ‫ﻒ ﺑﻞ ﻗﺪ ﺟﺎ َﻭ َﺯ ﺍﻟﻨﱠﺼَﻔﺎ ( )‬
‫ﺼ َ‬
‫ﻼ ** ﻻ ﻳَﻌ ﹺﺮﻑُ ﺍﻟﻨﱠ ْ‬
‫ﻭﻗﺎﻝ ﺭﺟﻞﹲ ﻣﻦ ﺑﲏ َﻋﺒْﺲ ‪ ) :‬ﺃﺑﻠﻎ ﻗﹸﺮﺍﺩﹰﺍ ﻟﻘﺪ َﺣﻜﱠﻤُﺘ ُﻢ ﺭﺟ ﹰ‬
‫ﺐ ﺍﻟﺴﱠ ْﻬ ﹶﻞ َﺳ ْﻬ ﹶﻞ ﺍﳊﻖﱢ ﻭﺍﻋﺘﺴﻔﺎ ( ) ﻭﺫﺍﻛ ُﻢ ﺃﻥﱠ ﹸﺫﻝﱠ ﺍﳉﺎﺭ ﺣﺎﻟﹶﻔﹶﻜﹸﻢ ** ﻭﺃﻥﹼ‬
‫ﻛﺎﻥ ﺍﻣﺮﹰﺃ ﺛﺎﺋﺮﹰﺍ ﻭﺍﳊﻖﱡ َﻳ ْﻐ ِﻠﺒُﻪ ** ﻓﺠﺎَﻧ َ‬
‫ﺐ ﺍﻟﺴﱠﻴﻒ ﺃﻭ ﺣﺪﱠ ﺍﻟﻘﹶﻨﺎ ﺟَﻨﻔﹶﺎ ( ) ﻣَﻦ ﻻﺫ‬‫ﺐ َﺣﺴَﺒﹰﺎ ** ﺃ ْﻭ َﻳ ْﺮ َﻫ ﹺ‬
‫ﺃﻧ ﹶﻔﻜﹸﻢُ ﻻ ﻳﻌ ﹺﺮﻑُ ﺍﻷﻧَﻔﺎ ( ) ﺇﻥﱠ ﺍﶈﻜﱠﻢَ ﻣﺎ ﹶﻟ ْﻢ َﻳ ْﺮَﺗ ِﻘ ْ‬
‫ﺠ ﹴﻞ ﺃﻭ ﻋﺎﺵ ﻣُﻨْﺘَﺼِﻔﹶﺎ ( ) ﺑﹺﻴﻌُﻮﺍ ﺍﳊﻴﺎﺓ ﻬﺑﺎ ﺇﺫ ﺳﺎﻡ ﻃﺎﻟﺒُﻬﺎ ** ﺇﻣﱠﺎ‬ ‫ﻒ ﻻﻗﻰ ﻗﹶﺮﺿَﻪ ﻋﺠﺒﺎ ** ﻣﻮﺗﹰﺎ ﻋﻠﻰ َﻋ َ‬ ‫ﺑﺎﻟﺴﱠﻴ ِ‬
‫ﺭَﻭﺍﺣﹰﺎ ﻭﺇﻣﺎ ِﻣَﺘ ﹰﺔ ﺃﻧَﻔﺎ (‬

‫ﺖ ﺟﹺﻴﻔﹶﺎ ( ) ﺃﺑﹺﻠ ﹾﻎ ﻟﹶﺪﻳﻚ ﺃﺑﺎ ﻛﻌﺐ ﻣ َﻐ ﹾﻠﻐَﻠﺔ **‬

‫ﺕ ﻳﻄﻠﺒُﻪ ** ﻫﺎﺗﻴﻚ ﺃﺟْﺴﺎ ُﺩ ﻋﺎ ٍﺩ ﺃﺻﺒﺤ ْ‬
‫) ﻟﻴﺲ ﺍﻣﺮ ﺅٌ ﺧﺎﻟﺪﹰﺍ ﻭﺍﳌﻮ ُ‬
‫ﺃﻥﱠ ﺍﻟﺬﻱ ﺑﻴﻨﻨﺎ ﻗﺪ ﻣﺎﺕ ﺃﻭ ﺩﻧﹺﻔﺎ ( ) ﺇﻧﱢﻲ ﻷﻋ ﹶﻠﻢُ ﹶﻇ ْﻬ َﺮ ﺍﻟﻀﱢﻐﻦ ﺃ ْﻋﺪِﻟﻪ ** ﻋَﻨﱢﻲ ﻭَﺃ ْﻋ ﹶﻠﻢُ ﹶﺃﹺﻧّﻲ ﺁ ﹸﻛ ﹸﻞ ﺍﻟﻜﺘﻔﺎ (‬

‫ﺷﻌﺮﺣﻜﻤﻰ‬

‫ﺚ ﻻ ﺗُﻤﺴﻲ ﻭﻃﹸﻠﻮﻋُﻬﺎ ﺑَﻴﻀﺎ َﺀ ﺻﺎ ِﻓَﻴ ﹰﺔ‬

‫ﺲ ﻭﻃﹸﻠﻮﻋُﻬﺎ ﻣ ْﻦ ﺣْﻴ ﹸ‬
‫ﻑ ﺍﻟﺸﻤ ﹺ‬ ‫ّ ( ﻭﻗﺎﻝ ﺃﺳﻘﻒﱡ ﳒﹾﺮﺍﻥ ‪ :‬ﻣَﻨ َﻊ ﺍﻟﺒﻘﹶﺎ َﺀ ﺗﺼﺮﱡ ُ‬
‫ﺻﻔﹾﺮﺍ َﺀ ﻛﺎﻟ ﻮَﺭْﺱ ﺍﻟﻴﻮﻡ ﺃﹶﻋﻠﻢ ﻣﺎ ﳚﻲ ُﺀ ﹺﺑِﻪ ﻭﻣﻀﻰ ﺑﻔﹶﺼْﻞ ﻗﻀﺎﺋﻪ ﹶﺃﻣْﺲ‬‫ﻭﻏﺮﻭﺑُﻬﺎ َ‬

‫ﺤ ﹺﺮﻣُﻮﻩ‬
‫ﺱ َﻳ ْ‬
‫ﺕ ﻻ ﻳَﺆﻭ ﺏُ ( ) َﻣ ْﻦ َﻳﺴْﺄ ﹺﻝ ﺍﻟﻨﱠﺎ َ‬
‫ﻭﻗﺎﻝ ﻋﺒﻴ ُﺪ ﺑﻦ ﺍﻷﺑﺮﺹ ‪ ) :‬ﻭ ﹸﻛ ﱡﻞ ﺫﻱ ﹶﻏﻴْﺒ ٍﺔ ﻳَﺆﻭ ﺏُ ** ﻭﻏﺎِﺋﺐُ ﺍﳌ ْﻮ ِ‬
‫ﺖ ﻓ ﹶﻘ ْﺪ ﻳُ ْﺒ ﹶﻠﻎﹸ‬
‫ﺢ ﲟﺎ ﺷ ﹾﺌ َ‬
‫ﺐ ( ) ﹶﺃﻓﹾﻠ ْ‬
‫ﺕ ﺭ ْﺣ ﹴﻢ ** ﻭﻏﺎﱎﹲ ﻣ ﹾﺜ ﹸﻞ َﻣ ْﻦ َﻳﺨِﻴ ُ‬
‫** ﻭﺳﺎﺋ ﹸﻞ ﺍﻟﻠﹼِﻪ ﻻ ﻳَﺨﻴﺐُ ( ) ﻭﻋﺎﻗﺮٌ ﻣﺜ ﹸﻞ ﺫﺍ ِ‬
‫ﺐ ** ﻃﹸﻮ ﹸﻝ ﺍﳊﹶﻴﺎِﺓ ﹶﻟﻪُ ﺗَﻌﺬِﻳﺐُ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪) :‬‬ ‫ﺐ ( ) ﺍﳌﺮ ُﺀ ﻣَﺎ ﻋﺎﺵ ﰲ َﺗﻜﹾﺬﻳ ﹺ‬ ‫ﺑﺎﻟﺾﱠ ** ْﻋﻒ ﻭ ﹶﻗ ْﺪ ﻳُﺨ َﺪﻉُ ﺍﻷﺭﻳ ُ‬
‫ﺖ ﺃ ﻭْﺻﺎﺑُﻬﺎ ﺗﻌﺘﺎﺩُﻫﺎ ** ﹶﻓ ْﻬ َﻲ ﺯُﺭﻭﻉٌ ﻗﺪ ﺩﻧﺎ َﺣﺼَﺎﺩﻫﺎ (‬
‫َﻭﺟَﻌ ﹶﻠ ْ‬

‫ﻣﺮﺛﻴﺔ ﰲ ﳏﻤﺪ ﺍﳌﺨﻠﻮﻉ‬

‫ﲔ ﻗﺘﻞ ‪( :‬‬
‫ﻭﻗﺎﻝ ﺑﻨﺖ ﻋﻴﺴﻰ ﺑﻦ ﺟﻌﻔﺮ ﻭﻛﺎﻥ ﻣُﻤْﹶﻠ ﹶﻜ ﹰﺔ ﶈﻤ ٍﺪ ﺍﳌﺨﻠﻮﻉ ﺣ َ‬

‫ﺖ ﺑﻪ ** ﺃﺭْﻣﻠﹶﲏ ﹶﻗْﺒ ﹶﻞ‬

‫ﺱ ﻓﹸﺠ ْﻌ ُ‬
‫ﺱ ( ) ﺃﺑﻜﻲ ﻋﻠﻰ ﻓﺎﺭ ﹴ‬
‫ﺢ ﻭﺍﻟ ﹶﻔ َﺮ ﹺ‬
‫) ﺃﺑْﻜﻴﹺﻚ ﻻ ﻟﻠﻨﱠﻌﻴﻢ ﻭﺍﻷﻧﺲ ** َﺑ ﹾﻞ ﻟﻠِﻤﻌَﺎﱄ ﻭﺍﻟﺮﱡﻣ ﹺ‬
‫ﺱ(‬‫ﹶﻟﻴْﻠ ِﺔ ﺍﻟﻌﺮ ُ‬

‫ﻣﻦ ﻧﻌﺖ ﺍﻟﻨﺴﺎﺀ‬

‫ﺲ ِﻋ ْﻨ َﺪ ﻃﻠﹸﻮﻋِﻬﺎ ** ﲜﻴ ٍﺪ ﻧﻘﻲﱢ ﺍﻟﹼﻠﻮ ِﻥ ﻣﻦ ﺃﹶﺛﺮ ﺍﻟ َﻮﺭْﺱ ( ) ﻓﻠﻤﺎ ﹶﻛ َﺮﺭْﺕ‬

‫ﺖ ﺍﻟﺸﱠﻤ ُ‬
‫ﺕ ﻓﻘﻠ ُ‬
‫ﻭﻗﺎﻝ ﺳَﻠﹾﻢٌ ﺍﳋﺎﺳﺮ ‪ ) :‬ﺗﺒﺪﱠ ْ‬
‫ﻑ ﻗﻠﺖ ﻟﺼَﺎﺣِﱯ ** ﻋﻠﻰ ﻣِﺮ ْﻳ ٍﺔ ‪ :‬ﻣﺎ ﻫﺎ ﻫُﻨﺎ ﻣﻄﻠﻊ ﺍﻟﺸﻤﺲ (‬
‫ﺍﻟﻄﹼﺮ َ‬

‫ﺷﻌﺮ ﺭﺛﺎﺀ‬
 ‫ﻚ ﱄ ﻋﻈﺎ ٌ‬
‫ﺕ‬ ‫ﺏ ﻗﺒَﺮﹺﻙ َﻋ ْﻦ َﻳ َﺪﻳﱠﺎ ( ) ﻭﻛﺎﻧﺖ ﰲ ﺣﻴﺎﺗ َ‬
‫ﻀﺖُ ﺗُﺮﺍ َ‬‫ﻚ ﹸﺛﻢﱠ ﹶﺃﻧﱢﻲ ** َﻧ ﹶﻔ ْ‬
‫ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) :‬ﻛﻔﻰ َﺣﺰَﻧﹰﺎ ﺑﺪَﻓﹺﻨ َ‬
‫ﻆ ﻣﻨْﻚ َﺣﻴّﺎ ( ﻗﺎﻝ ﻣﺰﺍﺣﻢٌ ﺍﻟﻌﻘﻴﻠﻲّ ‪ ) :‬ﻳﺰﻳﻦ ﺳﻨﺎ ﺍﳌﺎﻭﻱﱢ ﻛﻞﱠ ﻋﺸﻴّ ٍﺔ ** ﻋﻠﻰ ﻏﹶﻔﹶﻼﹶﺕ ﺍﻟﺰﱠﻳ ﹺﻦ‬ ‫ﺖ ﺍﻟﻴﻮْﻡ ﺃﻭﻋ ﹸ‬
‫** ﻭﺃﻧ َ‬
‫ﺻ َﺪ ْﻋ َﻦ ﺍﻟﺪﱡﺟﻰ ﺣﺘﱠﻰ ﺗﺮﻯ ﺍﻟﻠﱠﻴْﻞ ﻳﻨْﺠَﻠﻲ ( ﻭﻗﺎﻝ ﺍﻟﺸﱠﻤَﺮﺩَﻝ ‪:‬‬‫ﲔ ﺍﻋﺘﺸ ﻮْﺍ ﻬﺑﺎ ** َ‬ ‫ﳉ َ‬
‫ﺠﻤﱠ ﹺﻞ ( ) ﻭﺟﻮﻩٌ ﻟ َﻮ ﺍﻥﱠ ﺍﳌ ْﺪ ِ‬
‫ﻭﺍﳌﺘ َ‬
‫ﻚ ﻳَﻨْﺪﻯ ﰲ ﻣﻔﺎ ﹺﺭ ِﻗ ﹺﻬ ْﻢ ** ﺭﺍﺣُﻮﺍ ﻛﺄﻬﻧ ُﻢ َﻣﺮْﺿﻰ ﻣﻦ ﺍﻟ ﹶﻜﺮَﻡ (‬
‫ﺴ ُ‬
‫) ﺇﺫﺍ ﺟَﺮﻯ ﺍﳌ ْ‬

‫) ﻳﺸﺒﱠﻬﻮ ﹶﻥ ﻣﻠﻮﻛﹰﺎ ﻣﻦ ﲡﻠﹼﺘﻬﻢ ** ﻭﻃﻮ ﹺﻝ ﺃﻧﻀﻴﺔ ﺍﻷﻋﻨﺎﻕ ﻭﺍﻷُﻣﻢ ( ﺍﻟﻨﻀﻲﱡ ‪ :‬ﺍﻟﺴﱠﻬﻢ ﺍﻟﺬﻱ ﱂ ُﻳﺮَﺵ ﻳﻌﲏ ﺃﻥ‬
‫ﺃﻋﻨﺎﻗﻬﻢ ﻣُﻠﺲٌ ﻣﺴﺘﻮﻳﺔ ﻭﺍﻷﻣﻢ ‪ :‬ﺍﻟﻘﺎﻣﺎﺕ ‪.‬‬
‫ﺴﻴﱠﺎ ﹺﺭ ( ) ﻃﻮﺍﻝ ﺃﻧﻀﻴَﺔ ﺍﻷﻋﻨﺎﻕ‬
‫ﺼ ﹴﻦ ﺃﻭ ﻟ َ‬
‫ﳊْ‬
‫ﻚ ﺃﻭ ِ‬
‫ﻭﻗﺎﻝ ﺍﻟﻘﺘﱠﺎﻝ ﺍﻟﻜﻼﰊّ ‪ ) :‬ﻳﺎ ﻟﹶﻴﺘَﲏ ﻭﺍﳌﹸﲎ ﻟﹶﻴﺴﺖ ﺑﻨﺎﻓﻌ ٍﺔ ** ﳌﺎﻟ ٍ‬
‫ﺢ ﺍﻟ َﻮ ْﺟ ِﻪ ﻳَﺤﻤِﻲ‬
‫ﺿﹺ‬
‫ﻱ ﻭﺍﺿِﺤ ٍﺔ ** ﻟﻮﺍ ِ‬ ‫ﺢ ﺍﻹﻣﺎﺀ ﺇﺫﺍ ﺭﺍﺣﺖ ﺑﺄﺯﻓﺎﺭ ( ) ﱂ ﻳ ْﺮﺿَﻌﻮﺍ ﺍﻟﺪﱠﻫﺮ ﺇﻻ ﺛ َْﺪ َ‬ ‫ﱂ ﳚﺪﻭﺍ ** ﺭﻳ َ‬
‫ﺑﺎ َﺣ ﹶﺔ ﺍﻟﺪﱠﺍ ﹺﺭ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﺇﺫﺍ ﻛﺎﻥ ﻋَﻘﹾﻞﹲ ﻗﻠُﺘ ُﻢ ﺇﻥﱠ َﻋ ﹾﻘ ﹶﻠﻨَﺎ ** ﺇﱃ ﺍﻟﺸﱠﺎﺀ ﱂ ﺗْﺤ ﹸﻠ ﹾﻞ ﻋَﻠﻴﻨﺎ ﺍﻷﺑﺎ ِﻋﺮُ ( ) ﻭﺇﻥﱠ ﺍﻣﺮﹰﺃ‬
‫ﺑﻌﺪِﻱ ﻳُﺒﺎﺩﻝ ُﻭﺩﱠ ﹸﻛ ْﻢ ** ﺑُﻮﺩﱢ ﺑﲏ ﺫﺑﻴﺎﻥ ﻣﻮﱃ ﳋﺎ ِﺳﺮُ (‬

‫) ﺳﻘﻂ ‪ :‬ﺑﻴﺖ ﺍﻟﺸﻌﺮ ( ) ﺃﻭﻟﺌﻚ ﻗﻮﻡ ﻻ ﻳﻬﺎﻥ ﻫﺪﻳﻬﻢ ** ﺇﺫﺍ ﺻﺮﺣﺖ ﻛﺤﻞ ﻭﻫﺒﺖ ﺃﻋﺎﺻﺮ ( ) ﻣَﺬﺍﻟﻴﻖ ﺑﺎﳋﹶﻴﻞ‬
‫ﺍﻟﻌِﺘﺎﻕ ﺇﺫﺍ َﻋﺪَﻭﺍ ** ﺑﺄﻳﺪﻳﻬ ُﻢ ﺧﻄﱢﻴﱠﺔ ﻭﺑَﻮﺍِﺗ ُﺮ (‬
‫ﲔ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻄﱠ َﻤﺤَﺎﻥ ﺍﻟﻘﹶﻴﲏّ ﰲ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎ ‪ ) :‬ﻛﻢ ﻓﻴﻬ ُﻢ ِﻣ ْﻦ َﺳﻴﱢ ٍﺪ ﻭﺍﺑ ﹺﻦ َﺳﻴﱢﺪ ** َﻭﰲﱟ ﺑ َﻌ ﹾﻘ ِﺪ ﺍﳉﹶﺎ ﹺﺭ ِﺣ َ‬
‫ﻂ ﺑﻦ ﺯﺭﺍﺭﺓ ‪ ) :‬ﻭﺇﻧﱢﻲ‬ ‫ﻳُﻔﺎﺭﻗﹸﻪ ( ) ﻳﻜﺎﺩ ﺍﻟﻐَﻤﺎﻡ ﺍﻟ ُﻐﺮﱡ ﻳُ ْﺮ ِﻋﺪُ ﺃ ﹾﻥ ﺭَﺃﻯ ** ُﻭﺟُﻮ َﻩ ﺑَﲏ ﻷ ﹴﻡ ﻭَﻳ ْﻨ َﻬ ﱡﻞ ﺑﺎﺭﻗﹸﻪ ( ﻭﻗﺎﻝ ﹶﻟﻘِﻴ ﹸ‬
‫ﺐ‬
‫ِﻣ َﻦ ﺍﻟ ﹶﻘ ْﻮ ﹺﻡ ﺍﻟﺬﻳﻦ َﻋ َﺮﻓﹾﺘ ُﻢ ** ﺇﺫﺍ ﻣﺎﺕ ﻣ ْﻨ ُﻬ ْﻢ ﺳَﻴﱢﺪٌ ﻗﺎ َﻡ ﺻﺎﺣﺒُﻪ ( ) ﳒﻮ ُﻡ ﲰﺎ ٍﺀ ﻛﹸﻠﻤﺎ ﻏﺎﺭ ﻛﻮْﻛﹶﺐٌ ** َﺑﺪَﺍ ﹶﻛ ْﻮ ﹶﻛ ٌ‬
‫ﻉ ﺛﺎﻗِﺒﻪ ( ﻭﻗﺎﻝ ﺑﻌﺾ‬ ‫ﺕ ﳍ ْﻢ ﺃﺣﺴﺎ ُﻬﺑ ْﻢ ﻭﻭُﺟُﻮﻫﻬُﻢ ** ُﺩﺟَﻰ ﺍﻟﻠﹼﻴ ﹺﻞ ﺣﺘﱠﻰ َﻧﻈﱠ َﻢ ﺍﳉﺰ َ‬ ‫ﺗﺄﻭﻱ ﺇﻟﻴﻪ ﻛﻮﺍﻛﺒُﻪ ( ) ﺃﺿﺎ َﺀ ْ‬
‫ﻑ ﺑ َﻦ ﺍﻟ ﹶﻘﻌْﻘﺎﻉ ﺑ ﹺﻦ َﻣ ْﻌَﺒ ِﺪ ﺑﻦ ﺯﺭﺍﺭﺓ ‪ ) :‬ﲝﻖﱢ ﺍﻣﺮﺉ ﺳﺮﻭ ﻋﺘﻴﺒﺔ ﺧﺎﻟﻪ ** ﻭﺃﻧﺖ ﻟﹶﻘﻌﻘﺎﻉٌ‬
‫ﺍﻟﺘﻤﻴﻤﻴﱢﲔ ﳝﺪَﺡ ﻋﻮ َ‬
‫ﺐ(‬
‫ﺾ ﻋﻨﻪ ﺍﻟﻜﻮﺍﻛ ُ‬
‫ﺐ ( ) ﺩﺭﺍﺭﻱ ﳒﻮﻡ ﻛﻠﻤﺎ ﺍﻧﻘﺾﱠ ﻛﻮﻛﺐٌ ** ﺑﺪﺍ ﻛﻮﻛﺐ ﺗﺮﻓ ُّ‬ ‫ﻭﻋﻤُّﻚ ﺣﺎﺟ ُ‬

‫ﻭﻗﺎﻝ ﻃﻔﹶﻴﻞﹲ ﺍﻟ َﻐﻨَﻮﻱﱡ ‪ ) :‬ﻭﻛﺎ ﹶﻥ ﻫُﺮﱘٌ ﻣِﻦ ﺳِﻨﺎ ٍﻥ َﺧﻠِﻴﻔ ﹰﺔ ** ﻭﻋﻤﺮﻭ ﻭﻣﻦ ﺃﲰﺎ َﺀ ﻟﱠﻤﺎ َﺗ َﻐﻴّﺒُﻮﺍ ( ) ﳒﻮ ُﻡ ﻇﻼﻡ ﻛﻠﻤﺎ‬
‫ﺖ ** ﻟﹶﻈﻠﱠﺖ َﻣ َﻌﺪﱡ ﰲ‬
‫ﻏﺎﺏ ﻛﻮﻛﺐٌ ** َﺑﺪَﺍ ﺳﺎﻃِﻌﹰﺎ ﰲ ِﺣ ْﻨﺪِﺱ ﺍﻟﻠﹼﻰ ﹺﻝ ﻛﻮْﻛﺐ ( ) ﺑﻘﻴﱠﺔ ﺃﻗﻤﺎ ﹴﺭ ﻣﻦ ﺍﻟ ُﻐﺮﱢ ﻟﻮ ﺧَﺒ ْ‬
‫ﺾ ﻏﹺﻨﻲﱟ ﻭﻫﻮ ﳝﺪﺡ‬ ‫ﺍﻟﺪﱡﺟﻰ ﺗَﺘ ﹶﻜﺴﱠﻊُ ( ) ﺇﺫﺍ ﻗﻤﺮٌ ﻣﻨﻬﻢ َﺗَﻐ ﻮﱠ َﺭ ﺃﻭ ﺧَﺒﺎ ** ﺑﺪَﺍ ﻗﹶﻤﺮٌ ﰲ ﺟﺎﻧﺐ ﺍﻟﻠﻴﻞ َﻳ ﹾﻠ َﻤﻊُ ( ﻭﻗﺎﻝ ﺑﻌ ُ‬
‫ﲨَﺎﻋﺔ ﺇﺧﻮﺓ ﺃﻧﺸﺪﻧﻴﻬﺎ ﺃﺑﻮ ﻗﻄﹶﻦ ﺍﻟﺬﻱ ﻳﻘﺎﻝ ﻟﻪ ﺷﻬﻴﺪ ﺍﻟ ﹶﻜﺮَﻡ ‪ ) :‬ﺣَﺒﱢﺮ ﹶﺛﻨﺎ َﺀ ﺑﲏ ﻋﻤ ﹴﺮ ﻭ ﻓﺈﻧﱠﻬ ُﻢ ** ﺃﹸﻭﻟﻮ ﻓﹸﻀﻮ ﹴﻝ‬
‫ﺐ ﺃﺧﺒﺎﺭ‬‫ﳋ ْﻴ َﺮ ﻳُﻌﻄﻮ ُﻩ ﻭَﺇ ﹾﻥ ﺟُ ﹺﻬﺪُﻭﺍ ﻓﺎﳉ ْﻬ ُﺪ ﻳُﺨْﺮﺝ ﻣ ْﻨ ُﻬ ْﻢ ﻃِﻴ َ‬
‫ﺴﺄﹶﻟﻮﺍ ﺍ ﹶ‬
‫ﻭﺃﻧْﻔﺎ ﹴﻝ ﻭﺃﺧﻄﺎ ﹺﺭ ( ﺇ ﹾﻥ ُﻳ ْ‬

‫ﺖ َﺳﻴﱢ َﺪﻫُ ْﻢ ِﻣ ﹾﺜﻞﹸ‬

‫ﲑ ﺃﻏﻤﺎ ﹺﺭ ﻣَﻦ َﺗ ﹾﻠ َﻖ ِﻣ ْﻨ ُﻬ ْﻢ َﺗ ﹸﻘ ﹾﻞ ﻻﻗﹶﻴ ُ‬
‫ﺏ ﹶﻏ َ‬
‫ﺖ ﺃﺫﻣَﺎﺭ ﺣﺮ ﹴ‬
‫ﻭﺇ ﹾﻥ ﺗَﻮﺩﱠﺩْﺗَﻬﻢ ﻻﻧُﻮﺍ ﻭﺇﻥ ُﺷﻬﹺﻤﻮﺍ ﻛﺸ ﹾﻔ َ‬
‫ﺍﻟﻨﱡﺠﻮﻡ ﺍﻟﱵ ﻳﺴﺮﻱ ﻬﺑﺎ ﺍﻟﺴﱠﺎﺭﻱ ﻭﻗﺎﻝ ﺭﺟﻞﹲ ْ ﻣﻦ ﺑﲏ ﻬﻧﺸﻞ ‪ ) :‬ﺇﻧﱢﻲ ِﳌ ْﻦ َﻣﻌْﺸﺮ ﺃﻓﹾﻨَﻰ ﺃﻭﺍﺋ ﹶﻠ ُﻬ ْﻢ ** ﻗﻴ ﹸﻞ ﺍﻟﻜﹸﻤﺎ ِﺓ ﺃﻻ‬
‫ﺲ َﻳ ﹾﺬ َﻫﺐُ ِﻣﻨّﺎ ﺳَﻴﱢ ٌﺪ‬
‫ﺃﹶﻳ َﻦ ﺍﶈﺎﻣُﻮﻧﺎ ( ) ﻟﻮ ﻛﺎ ﹶﻥ ﰲ ﺍﻷﻟﻒ ﻣﻨﱠﺎ ﻭﺍﺣﺪٌ ﻓ َﺪ َﻋ ﻮْﺍ ** َﻣ ْﻦ ﻓﺎﺭﺱٌ ﺧﺎﹶﻟ ُﻬ ْﻢ ﺇﻳّﺎ ُﻩ ﻳَﻌﻨُﻮﻧﺎ ( ) ﻭﻟﻴ َ‬
‫ﺃﺑَﺪﹰﺍ ** ﺇﻻﱠ ﺍﻓﺘ ﹶﻠﻴْﻨﺎ ﻏﹸﻼﻣﹰﺎ َﺳﻴﱢﺪﹰﺍ ﻓِﻴﻨﺎ ( ﻭﰲ ﺍﳌﻌﲎ ﺍﻷ ﻭّﻝ ﻳﻘﻮﻝ ﺍﻟﻨّﺎﺑﻐﺔ ﺍﻟﺬﱡﺑﻴﺎﱐﹼ ‪ ) ( :‬ﻭﺫﺍ َﻙ ﻷﻥﱠ ﺍﻟﻠﹼ َﻪ ﺃﻋﻄﺎﻙ ﺳُﻮ َﺭﹰﺓ‬
‫ﺖ ﱂ َﻳ ْﺒﺪُ ﻣﻨﻬﻦّ ﻛﹶﻮ ﹶﻛﺐُ ( )‬‫ﻚ ﺩُﻭﻬﻧﺎ َﻳَﺘ ﹶﺬﺑْ ﹶﺬﺏُ ( ) ﺑﺄﻧﱠﻚ ﴰﺲٌ ﻭﺍﳌﻠﻮﻙ ﻛﻮﺍﻛﺐ ** ﺇﺫﺍ ﹶﻃﻠﹶﻌ َ‬ ‫** ﺗﺮَﻯ ﹸﻛﻞﱠ ﻣُ ﹾﻠ ِ‬
 ‫ﺶ ﺑﺎﺳﻢ ﺃﺑﻴﻬ ُﻢ ﻳُﺴﺘَﻬ َﺰﻡُ ( ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ ﺍﻟﻔﺮﺯﺩﻕ ‪ ) :‬ﻟﺘَﺒْﻚ ﻭﻛﻴﻌﹰﺎ‬ ‫ﺖ َﺣﻴّﹰﺎ ﰲ ﺍﳊﺮﻭﺏ ﳏﻠﱡﻬﻢ ** ﻭﺍﳉﻴ ُ‬ ‫ﻭﺃﺗﻴ ُ‬
‫ﺧﻴ ﹸﻞ ﻟﻴ ﹴﻞ ﻣُﻐﲑﺓﹲ ** ﺗَﺴﺎﹶﻗﻰ ﺍﻟﺴﱢﻤﺎ َﻡ ﺑﺎﻟﺮﱡ َﺩ ْﻳﹺﻨﻴﱠﺔ ﺍﻟﺴﱡ ْﻤ ﹺﺮ (‬

‫ﺡ ﻬﺑﻢ ﲡﺮﻱ ( ﻭﺃﻣﺎ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ ‪ :‬ﲣﺎﻣﻞ ﺍﶈﺘﺪ ﺃﻭ‬

‫) ﻟﻘﻮﺍ ﻣﺜﻠﹶﻬﻢ ﻓﺎﺳﺘﻬﺰَﻣﻮﻫ ْﻢ ﺑﺪﻋﻮ ٍﺓ ** ﺩ َﻋﻮْﻫﺎ ﻭﻛﻴﻌﹰﺎ ﻭﺍﻟﺮﱢﻣﺎ ُ‬
‫ﺐ ﺇﱃ ﺃﻥﱠ ﺍﻟﺪﱠﻋﻮﺓ ﺇﺫﺍ ﻗﺎﻡ ﻬﺑﺎ ﺧﺎﻣﻞ ﺍﻟﺬﱢﻛﺮ ﻭﺍﻟﻨﺴﺐ ﻓﻼ ﳛﺴُﺪﻩ ﻣﻦ ﺃﻛﻔﺎﺋﻪ ﺃﺣﺪٌ ﻭﺃﻣﺎ ﺇﺫﺍ ﻗﺎﻡ ﻬﺑﺎ‬ ‫ﻫﺰﺍﻡ ﻓﺈﻧﱠﻤﺎ ﺫﹶﻫ َ‬
‫ﻣﺬﻛﻮﺭٌ ﺑﻴُﻤﻦ ﺍﻟﻨﱠﻘﻴﺒﺔ ﻭﺑﺎﻟﻈﱠﻔﹶﺮ ﺍﳌﺘﺘﺎﺑﻊ ﻓﺬﻟﻚ ﺃﺟﻮﺩ ﻣﺎ ﻳﻜﻮﻥ ﻭﺃﻗ َﺮﺏُ ﺇﱃ ﲤﺎﻡ ﺍﻷﻣﺮ ‪.‬‬
‫ﺹ ﺗﺄﺗِﻴﲏ ﻭﳛﺘﻘﺮﻭﻬﻧﺎ‬ ‫ﻭﻗﺎﻝ ﺍﻟﻔﺮﺯﺩﻕ ‪ ) :‬ﺗَﺼﺮﱠﻡ ﻣﻨّﻲ ُﻭﺩّ ﺑﻜ ﹺﺮ ﺑ ﹺﻦ ﻭَﺍﺋ ﹴﻞ ** ﻭﻣﺎ ﻛﺎﻥ ﻭُﺩِّﻱ َﻋ ْﻨﻬُﻢُ ﻳﺘﺼﺮﱠ ُﻡ ( ) ﻗﻮﺍﺭ ُ‬
‫ﲔ‬
‫ﺖ ﺃﹸﺭﺍﻩ ﻭﺍﺣﺪﹰﺍ ﻻ ﺃﺧَﺎ ﹶﻟﻪُ ** ﻳﺆﻣﱢﻠﻪ ﰲ ﺍﻟ ﻮَﺍﺭﹺﺛ َ‬ ‫** ﻭ ﹶﻗ ْﺪ ﻳَﻤﻸ ﺍﻟ ﹶﻘ ﹾﻄﺮُ ﺍﻷﻧﺎ َﺀ ﹶﻓﻴُ ﹾﻔ َﻌﻢُ ( ﻭﻗﺎﻝ ﺍﻟﻔﺮﺯﺩﻕ ‪ ) :‬ﻭﻗﺎﻟ ْ‬
‫ﺍﻷﺑﺎﻋ ُﺪ (‬

‫ﻚ ﻳﻮﻣﹰﺎ ﺃﻥ ﺗﺮَﻳْﲏ ﻛﺄﻧﱠﻤﺎ ** َﺑﲏﱠ َﺣﻮَﺍﱄﱠ ﺍﻷﺳُﻮ ُﺩ ﺍﳊﻮﺍ ﹺﺭﺩُ ( ﻭﻗﺎﻝ ﺍﻟﻔﺮﺯﺩﻕ ﺃﻳﻀﹰﺎ ‪ ) :‬ﻓﺈ ﹾﻥ ﻛﺎﻥ ﺳﻴﻒٌ ﺧﺎﻥ‬ ‫) ﻟﻌﻠﱠ ِ‬
‫ﺱ‬
‫ﻱ َﻭﺭْﻗﺎ َﺀ ﻋﻦ ﺭﺃ ﹺ‬
‫ﺿ َﺮﺑُﻮﺍ ﹺﺑِﻪ ** ﻧﺒﺎ ﺑﻴ َﺪ ْ‬
‫ﺲ ﻭﻗﺪ َ‬ ‫ﺴ ْﻴﻒُ ﺑﲏ َﻋْﺒ ﹴ‬ ‫ﺕ ﻳﻮ ﹴﻡ َﺣ ْﺘﻔﹸﻪ ﻏﲑ ﺷﺎﻫﺪ ( ) ﻓ َ‬ ‫ﺃﻭ ﹶﻗ َﺪ ٌﺭ ﺃﺗﻰ ** ﳌﻴﻘﺎ ِ‬
‫ﻁ ﺍﻟﻘﹶﻼﺋ ِﺪ (‬
‫ﻑ ﺍ ِﳍ ْﻨ ِﺪ ﺗ ْﻨﺒُﻮ ﻇﹸﺒﺎﺗُﻬﺎ ** ﻭﻳ ﹾﻘ ﹶﻄﻌْﻦ ﺃﺣﻴﺎﻧﹰﺎ َﻣﻨَﺎ ﹶ‬
‫ﺧﺎﻟ ِﺪ ( ) ﻛﺬﺍﻙ ﺳُﻴﻮ ُ‬

‫ﺲ ﺫﻟﻚ ﰲ ﻗﺼﺎﺭ‬
‫ﺖ ﺃﻥ ﺗﺮﻭﹺﻱ ﻣِﻦ ﻗِﺼﺎﺭ ﺍﻟﻘﺼﺎﺋ ِﺪ ﺷِﻌﺮﹰﺍ ﱂ ﻳُﺴﻤَﻊ ﲟﺜﻠﻪ ﻓﺎﻟَﺘ ِﻤ ْ‬
‫ﺧﲑ ﻗﺼﺎﺭ ﺍﻟﻘﺼﺎﺋﺪ ﻭﺇ ﹾﻥ ﺃﺣﺒﺒ َ‬
‫ﻂ ﳚ َﻤﻊُ ﺍﻟﺘﱠﺠﻮﻳ َﺪ ﰲ ﺍﻟﻘِﺼﺎﺭ ﻭﺍﻟﻄﱢﻮﺍﻝ ﹶﻏ ْﻴ َﺮ ‪.‬‬
‫ﻗﺼﺎﺋ ِﺪ ﺍﻟ ﹶﻔﺮَﺯﺩﻕ ﻓﺈﻧﻚ ﱂ َﺗ َﺮ ﺷﺎﻋﺮﹰﺍ ﻗ ﱡ‬
‫ﺱ ﻳﺰْﻋﻤﻮﻥ ﺃﻧّﻚ ﻻ ﺗﻘﺪِﺭ ﻋﻠﻰ ﺍﻟﻘﺼﺎﺭ ﻗﺎﻝ ‪َ :‬ﻣ ْﻦ ﻗﺎﻝ ﺍﻟﻄﱢﻮﺍﻝ ﻓﻬﻮ ﻋﻠﻰ ﺍﻟﻘِﺼﺎﺭ‬ ‫ﻭﻗﺪ ﻗﻴﻞ ﻟﻠﻜﹸﻤﻴﺖ ‪ :‬ﺇ ﹾﻥ ﺍﻟﻨﱠﺎ َ‬
‫ﺃﻗﺪﺭ ‪( .‬‬
‫ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻳَﺨْﺮﺝ ﰲ ﻇﺎﻫﺮ ﺍﻟﺮﱠﺃﻱ ﻭﺍﻟﻈﱠﻦ ﻭﱂ ﳒ ْﺪ ﺫﻟﻚ ﻋﻨﺪ ﺍﻟﺘﱠﺤﺼﻴﻞ ﻋﻠﻰ ﻣﺎ ﻗﺎﻝ ‪.‬‬

‫ﺟﻮﺍﺏ ﻋﻘﻴﻞ ﺑﻦ ﻋﻠﻔﻪ ﻭﺟﺮﻳﺮ‬

‫ﻭﻗﻴﻞ ﻟ َﻌﻘِﻴﻞ ﺑﻦ ﻋُﻠﱠﻔﺔ ‪ :‬ﱂ ﻻ ﺗُﻄﻴﻞ ﺍﳍﺠﺎﺀ ﻗﺎﻝ ‪ :‬ﻳَﻜﻔﻴﹺﻚ ِﻣ َﻦ ﺍﻟﻘِﻼﺩﺓ ﻣَﺎ ﺃﺣَﺎﻁ ﺑﺎﻟﻌُﻨﻖ ‪.‬‬
‫ﻭﻗﻴﻞ ﳉﺮﻳﺮ ‪ :‬ﺇﱃ ﹶﻛ ْﻢ ﻬﺗﺠُﻮ ﺍﻟﻨﱠﺎﺱ ﻗﺎﻝ ‪ :‬ﺇﻧﱢﻲ ﻻ ﺃﺑﺘﺪﻱ ﻭﻟﻜﻨﱢﻲ ﺃﻋﺘﺪﻱ ‪.‬‬
‫ﺡ ﳝﻨﻊ ﺍﻷﺫﻯ ‪.‬‬ ‫ﻭﻗﻴﻞ ﻟﻪ ‪ :‬ﱂ ﻻ ﺗﻘﺼﱢﺮ ﻗﺎﻝ ‪ :‬ﺇﻥ ﺍﳉﻤﺎ َ‬
‫ﺖ ﺃﻥﱠ ﺑَﲏ َﺟﺪِﻳﻠ ﹶﺔ ﺃ ْﻭ َﻋﺒُﻮﺍ ** ﻧُﻔﹶﺮﺍ َﺀ ﻣﻦ َﺳﻠﹾﻤﻰ ﻟﻨﺎ ﻭَﺗ ﹶﻜَﺘّﺒُﻮﺍ (‬
‫ﻗﺎﻝ ﻋﺒﻴﺪ ﺑﻦ ﺍﻷﺑﺮﺹ ‪ ) :‬ﻧﺒﱢﺌ ُ‬

‫ﻀﺐُ ( ) ﻭﺃﺑﻮ ﺍﻟﻔِﺮﺍﺥ ﻋﻠﻰ ﺧﺸﺎﺵ ﻫﺸﻴﻤ ٍﺔ **‬ ‫) ﻭﻟﻘﺪ ﺟَﺮﻯ ﳍ ُﻢ ﻓﻠﻢ ﻳﺘﻌﻴﱠﻔﻮﺍ ** ﺗﻴﺲٌ ﻗﹶﻌﻴﺪٌ ﻛﺎ ِﳍﺮَﺍﻭِﺓ ﺃﻋ َ‬
‫ﺐ ﺇﺑﻂ ﺍﻟﺸﱠﻤﺎﺋﻞ ﻳ ْﻨ َﻌﺐُ ( ) ﻓﺘﺠﺎﻭﺯﻭﺍ ﺫﹶﺍ ﹸﻛ ْﻢ ﺇﻟﻴﻨﺎ ﻛﻠﱠﻪ ** َﻋﺪْﻭﹰﺍ ﻭَﻗﺮْﻃﺒ ﹰﺔ ﻓﻠﻤﺎ ﻗﺮﱠﺑﻮﺍ ( ) ﹸﻃﻌِﻨﻮﺍ ُﲟﺮﱠﺍﻥ‬ ‫ﻣﺘﻨﻜﱢ ٌ‬
‫ﺻﻨَﻤﹰﺎ ﻓ ِﻔﺮﱡﻭﺍ ﻳﺎ‬
‫ﺏ ﺑَﻌ َﺪ ﺇﳍ ﹺﻬ ْﻢ ** َ‬
‫ﺨﺐُ ( ) ﻭَﺗَﺒﺪﱠﻟﻮﺍ ﺍﻟَﻴﻌْﺒﻮ َ‬‫ﺸَ‬ ‫ﻕﻳْ‬ ‫ﻒ ﺍﻷ ِﺳﻨّ ِﺔ ﹶﻏ ْﻴ َﺮ ِﻋ ْﺮ ﹺ‬
‫ﺞ ﻓﻤﺎ ﺗَﺮﻯ ** ﺧﻠ َ‬‫ﺍﻟ ﻮَﺷﻴ ﹺ‬
‫َﺟﺪِﻳ ﹶﻞ ﻭﺃﻋﺬِﺑﻮﺍ (‬

‫ﻒ ﻳَﺼَﻨﻊُ ( ) َﻣﺘَﺎﺭﹺﻳﺐُ ﻣﺎ ﺗﻨﻔ ﻚﱡ ﻣﻨﻬﻢ‬

‫ﺠ ْﻮﺧَﻰ ﺇﱃ ﺟﲑﺍﻧﹺﻪ ﻛﻴ َ‬
‫ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﺃﱂ َﺗ َﺮ َﺣﺴّﺎﻥ ﺑ َﻦ ﻣَﻴﺴﺮﺓ ﺍﻟﺬﻱ ** ﹺﺑ ُ‬
‫ﺼﺪُﻭﻥ ﻭﻳ ْﺰ َﺭﻉُ (‬
‫ﻋِﺼﺎﺑﺔ ** ﺇﻟﻴﻪ ﺳِﺮﺍﻋﹰﺎ ﳛ ُ‬
 ‫ﺷﻌﺮ ﰲ ﻗﻮﻟﻪ ﻳﺮﻳﺪ ﺃﻥ ﻳﻌﺮﺑﻪ ﻓﻴﻌﺠﻤﻪ‬

‫ﻭﺑﺎ ﺏٌ ﺁﺧﺮ ﻣﺜ ﹸﻞ ﻗﻮﻟﻪ ‪ :‬ﻳﺮﻳﺪ ﺃﻥ ﻳُﻌ ﹺﺮﺑَﻪ ﻓﻴُﻌﺠ َﻤﻪُ ﻛﺄﻥﱠ َﻣ ْﻦ ﳛﻔﹶﻈﻬﺎ ﻳُﻀﻴﹺﻌﻬﺎ‬

‫ﺸ َﻌﺒُﻮﻫﺎ ﺭَﺃﻳﺘَﻬﺎ **‬

‫ﻒ ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﶈﺪَﺛﲔ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ ‪ ) :‬ﺇﺫﺍ ﺣَﺎﻭَﻟﻮﺍ ﺃﻥ َﻳ ْ‬
‫ﺝ ﻻ ﻳَﻨ ﹶﻔﻌُﻪُ ﺍﻟﺘﺜﱠﻘﻴ ُ‬
‫ﻭﻗﺎﻝ ﺁﺧﺮ ‪ :‬ﺃﻫﻮ ُ‬
‫ﺦ ﻻ َﻳ ْﺘﺮُ َﻙ ﺃﺧﻼ ﹶﻗﻪُ ** ﺣَﺘﱠﻰ ﻳُﻮﺍﺭَﻯ‬ ‫َﻣ َﻊ ﺍﻟﺸﱠﻌْﺐ ﻻ ﺗ ْﺰﺩَﺍ ُﺩ ﺇﻻ َﺗﺪَﺍ ِﻋﻴَﺎ ( ﻭﻗﺎﻝ ﺻَﺎِﻟﺢُ ﺑ ُﻦ ﻋﺒ ِﺪ ﺍﻟ ﹸﻘﺪﱡﻭﺱ ‪ ) :‬ﻭﺍﻟﺸﻴ ُ‬
‫ﺴ ِﻪ ( ) ﺇﺫﺍ ﺍ ْﺭ َﻋﻮَﻯ ﻋﺎ َﺩ ﺇﱃ ﺟَﻬ ِﻠ ِﻪ ** ﹶﻛﺬِﻱ ﺍﻟﻀﱠﻨﺎ ﻋﺎ َﺩ ﺇﱃ ﻧُ ﹾﻜﺴِﻪ ( ﻭﻣﺜﻞ ﻫﺬﺍ ﻗﻮﻟﻪ ‪ ) :‬ﻭﺗَﺮﻭﺽُ‬ ‫ﰲ ﺛﹶﺮَﻯ َﺭ ْﻣ ِ‬
‫ﻚ ﺑُﻐْﺾٌ ﰲ ﺍﻟﺼﱠﺪِﻳﻖ‬ ‫ﺖ ** َﻭ ِﻣ َﻦ ﺍﻟﻌَﻨﺎ ِﺀ ﺭﹺﻳﺎﺿﹸﺔ ﺍﳍ ﹺﺮ ﹺﻡ ( ﻭﻗﺎﻝ ﺣُﺴﻴﻞ ﺑﻦ ُﻋ ْﺮﻓﹸﻄﺔ ‪ِ ) :‬ﻟَﻴﻬْﻨﻴ َ‬
‫ﻚ َﺑ ْﻌ َﺪ ﻣﺎ َﻫﺮﹺﻣ ْ‬
‫ِﻋﺮْﺳ َ‬
‫ﺐ ** ﻗﹶﻼﻙ ﻭﻣﺜ ﹸﻞ ﺍﻟﺸﱠﺮﱢ ﻳُ ﹾﻜ َﺮﻩُ‬ ‫ﻚ ﻣَﺸْﻨﻮﺀٌ ﺇﱃ ﻛﻞﱢ ﺻﺎﺣ ﹴ‬ ‫َﻭﻇِﻨﺔ ** ﻭﲢﺪﻳﺜﹸﻚ ﺍﻟﺸﱠﻲﺀ ﺍﻟﺬﻱ ﺃﻧﺖ ﻛﺎ ِﺫُﺑ ْﻪ ( ) ﻭﺃﻧ َ‬
‫ﺟﺎﻧُﺒ ْﻪ (‬

‫ﺕ ﻏﺎﻟُﺒ ْﻪ (‬ ‫) ﻭﺃﻧﱠﻚ ِﻣﻬْﺪﺍﺀُ ﺍﳋﹶﻨﺎ َﻧ ِﻄﻒُ ﺍﻟﻨﺜﹶﺎ ** َﺷﺪِﻳ ُﺪ ﺍﻟﺴﱢَﺒﺎﺏ ﺭﺍﻓﻊ ﺍﻟﺼﻮ ِ‬
‫ﺼﻠﹶﺘﺎﻥ ﻛﺒﲑﺗﺎﻥ ﻓِﻲ ﺍﻣﺮﺉ ﺍﻟﺴﱠﻮﺀ ‪ِ :‬ﺷﺪﱠﺓ ﺍﻟﺴﱢﺒﺎﺏ‬ ‫ﻛﻠﻤﺔ ﻟﻠﺰﱢﺑﺮﻗﺎﻥ ﻭﻗﺎﻝ ﺍﻷﺻﻤﻌﻲ ‪ :‬ﻗﺎﻝ ﺍﻟﺰﱢﺑﺮﻗﹶﺎﻥ ﺑ ُﻦ ﺑﺪﺭ ‪َ :‬ﺧ ْ‬
‫ﻭﻛﺜﺮﺓ ﺍﻟﻠﱢﻄﺎﻡ ‪.‬‬
‫ﺐ ()‬
‫ﲤﺠﻴﺪ ﺍﻷﻗﺎﺭﺏ ﻭﻗﺎﻝ ﺧﺎﻟﺪ ﺑﻦ َﻧﻀْﻠﺔ ‪ ) :‬ﹶﻟ َﻌﻤْﺮﻱ ﹶﻟ َﺮ ْﻫﻂﹸ ﺍﳌﹶﺮ ِﺀ ﺧَﻴْﺮٌ َﺑﻘِﻴ ﹰﺔ ** ﻋﻠﻴَﻪ ﻭﻟﻮ ﻋﺎﹶﻟﻮْﺍ ﺑﻪ ﻛ ﹶّﻞ ﻣَﺮﻛ ﹺ‬
‫ﺖ ِﻣ ْﻨﻬُﻢُ‬‫ﺖ ﰲ ﻗﻮ ﹴﻡ ﻋِﺪﹰﺍ ﻟﺴ َ‬
‫ﺏ ( ) ﺇﺫﺍ ﻛْﻨ َ‬ ‫ﲑ ﻭﻻ ﻳُﻨْﺒﹺﻴﻚ ﻣﺜ ﹸﻞ ﺍﺠﻤﻟﺮﱢ ﹺ‬ ‫ﺐ ﺍﻷﻗﺼَﻰ ﻭﺇ ﹾﻥ ﻛﺎﻥ ﺫﺍ ﻧَﺪﻯ ** ﻛﺜ ﹴ‬ ‫ﻣ َﻦ ﺍﳉﺎﹺﻧ ﹺ‬
‫ﺖ ﺫﺍ ﺫﹶﻧْﺐ ﻭﺇﻥ ﹶﻏ ْﻴ َﺮ‬‫ﺲ ﰊ ﺧَﻴ ﹸﻞ ﺩُﻭﺩَﺍﻥ ﻻ ﹶﺃ ﹺﺭ ْﻡ ** ﻭﺇﻥ ﻛﻨ ُ‬ ‫ﺐ ( ) ﻓﺈ ﹾﻥ ﺗَﻠَﺘﹺﺒ ْ‬
‫ﺚ َﻭ ﹶﻃﻴﱢ ﹺ‬
‫ﺖ ِﻣ ْﻦ ﺧَﺒﻴ ٍ‬
‫** ﻓﻜ ﹾﻞ ﻣَﺎ ﻋُ ِﻠ ﹾﻔ َ‬
‫ﺐ(‬‫ُﻣ ﹾﺬﹺﻧ ﹺ‬

‫‪ ) ٤‬ﺑﻜﻞ ﻭﺍ ٍﺩ ﺑﻨﻮ ﺳﻌﺪ ( ﻗﺎﻝ ‪ :‬ﻭﳌﱠﺎ ﺗﺄﺫﱠﻯ ﺍﻷﺿﺒﻂ ﺑ ُﻦ ﻗﺮﻳﻊ ﰲ ﺑﲏ ﺳﻌﺪ ﲢ ﻮﱠ ﹶﻝ ﻋﻨﻬ ْﻢ ﺇﱃ ﺁﺧَﺮﻳ َﻦ ﻓﺂﺫﹶﻭﻩ ﻓﻘﺎﻝ ‪:‬‬
‫ﺑﻜ ﹺﱢﻞ ﻭﺍ ٍﺩ ﺑﻨﻮ ﺳﻌﺪ ‪.‬‬
‫ﺲ ﺯَﻳ َﻦ ﺍﻟﺮﱠﺣ ﹺﻞ ﻗِﻄﹾﻊٌ َﻭُﻧ ْﻤﺮُﻕ ** ﻭﻟﻜﻦﱠ ﺯَﻳ َﻦ ﺍﻟﺮﱠ ْﺣ ﹺﻞ ﻳﺎ ﻣﻲﱠ ﺭﺍﻛﺒُﻪ ( ﻭﻗﺎﻝ ﺃﻋﺮﺍﰊﱞ ‪ ) :‬ﻓﻤﺎ‬ ‫ﻣﻘﻄﱠﻌﺎﺕ ﺷﺘﱠﻰ ) ﺃﻻ ﻟﻴ َ‬
‫ﺼﻞﹸ ( ) ﲢﻮ ُﻡ ﻭَﺗ ْﻐﺸَﺎﻫﺎ ﺍﻟﻌِﺼﻲﱡ ﻭ َﺣ ﻮْﳍﺎ ** ﺃﻗﺎﹶﻃﻴﻊُ‬ ‫ﺼﻠﹾ َ‬
‫ﺖ ** ﻋﻦ ﺍﳌﺎﺀ ﺣﺘﱠﻰ َﺟﻮْﻓﻬﺎ َﻳَﺘ َ‬ ‫ﺡ ِﻣ َﻦ ﺍﳍﻴ ﹺﻢ ﺧﻠﱢﺌ ْ‬ ‫ﻭ ْﺟ ُﺪ ﻣِﻠﻮﺍ ﹴ‬
‫ﺠﻤّﻞﹸ (‬
‫ﺃﻧﻌﺎ ﹴﻡ ُﺗ َﻌ ﱡﻞ ﻭﺗُ ْﻨ َﻬﻞﹸ ( ) ﺑﺄﻛﺜ َﺮ ِﻣﻨﱢﻲ ﻏﹸﻠﱠ ﹰﺔ ﻭﺗﻌﻄﱡﻔﹰﺎ ** ﺇﱃ ﺍﻟﻮﺭﺩ ﺇﻻﱠ ﺃﻧَﲏ ﺃَﺗ َ‬

‫ﺤُﺘ ُﻢ‬
‫ﻭﻗﺎﻝ ﺧﺎﻟ ُﺪ ﺑﻦ َﻋ ﹾﻠﹶﻘ َﻤ ﹶﺔ ﺍﺑ ُﻦ ﺍﻟﻄﱠﻴﻔﺎﻥ ﰲ ﻋﻴﺐ ﺃ ْﺧ ِﺬ ﺍﻟ َﻌﻘﹾﻞ ﻭﺍﻟﺮﱢﺿﺎ ﺑﺸﻲ ٍﺀ ﺩﻭ ﹶﻥ ﺍﻟﺪﱠﻡ ﻓﻘﺎﻝ ‪ ) :‬ﻭﺇﻥﱠ ﺍﻟﱠﺬﻱ ﺃﺻﺒ ْ‬
‫ﺲ ﺑﺄ ْﺣ َﻤﺮَﺍ ( ) ﻓﻼ ﺗُﻮ ِﻋﺪُﻭﺍ ﺃﻭﻻ َﺩ َﺣﻴﱠﺎ ﹶﻥ َﺑ ْﻌﺪَﻣﺎ ** َﺭﺿِﻴُﺘ ْﻢ ﻭﺯ ﻭّﺟﺘﻢ َﺳﻴَﺎﻟﺔ‬
‫ﺗَﺤ ﹸﻠﺒُﻮﻧَﻪ ** ﺩَﻡٌ ﹶﻏ ْﻴ َﺮ ﺃﻥﹼ ﺍﻟﻠﱠﻮ ﹶﻥ ﻟﹶﻴ َ‬
‫ﺐ ﻣﻦ ﺫﻱ‬ ‫ﺐ ﻗِﺮ ٍﺩ ﻳﻘﺼﻢ ﺍﻟﻘﻤﻞ ﺣَﺎﻟﻘﹰﺎ ** ﺇﺫﺍ ﻋﺐّ ﰲ ﺍﻟَﺒﻘِﻴ ِﺔ َﺑ ْﺮَﺑﺮَﺍ ( ) ﺇﺫﺍ ﺳ ﹶﻜﺒُﻮﺍ ﰲ ﺍﻟﻘﹶﻌ ﹺ‬ ‫ﺠ َ‬ ‫ﺴ َﻬﺮَﺍ ( ) ﻭﺃﻋ َ‬ ‫ِﻣ ْ‬
‫ﺐ ﻭَﺭﺩﹰﺍ ﻭﺃﺷﻘﺮﺍ (‬ ‫ﺇﻧﺎﺋﻬﻢ ** ﺭﺃﻭﺍ ﻟﹶﻮﻧَﻪ ﰲ ﺍﻟﻘﹶﻌ ﹺ‬

‫ﺍﻟﻐﻀﺐ ﻭﺍﳉﻨﻮﻥ‬

‫ﰲ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﳏﻤﻮﺩﺍ‬

 ‫ً ( ﻗﺎﻝ ﺍﻷﺷﻬﺐُ ﺑﻦ ﺭُﻣَﻴﻠﺔ ‪:‬‬

‫ﺖ ﻋِﻤﺎﻣَﺘ ُﻪ **‬
‫ﺚ ﻗ ْﺪ ﻣﺎﹶﻟ ْ‬‫ﲔ ( ) ِﻣ ْﻦ ﻛﻞﱢ ﺃﺷﻌ ﹶ‬‫ﲑ ﻭﺍﺭﺗﺪّ ﺍﳌﺴﺎﻛ ُ‬‫ﺼ ْﻮﺻَﺐ ﺍﻟﺴﱠ ُ‬
‫) ﻫﺮّ ﺍﳌﹶﻘﺎﺩَﺓ ﻣﻦ ﻻ ﻳﺴﺘﻘﻴﹺﺪُﳍﺎ ** ﻭﺍﻋ َ‬
‫ﺖ ﻳَﻤﻴﲏ‬
‫ﺕ ﻧﻔﺴﻲ ﻭﻣﺎ َﻣ ﹶﻠ ﹶﻜ ْ‬‫ﻛﺄﻧﱠ ُﻪ ِﻣ ْﻦ ﺿِﺮﺍ ﹺﺭ ﺍﻟﻀﱠﻴﻢ ْﳎﻨُﻮﻥ ( ﻭﻗﺎﻝ ﰲ ﺷﺒﻴِﻪ ﺫﻟﻚ ﺃﺑﻮ ﺍﻟﻐﻮﻝ ﺍﻟ ﱡﻄﻬَﻮﻱﱡ ‪ :‬ﹶﻓ َﺪ ْ‬
‫ﺏ ﺍﻟﻄﱠﺤﻮﻥ ﻭﻻ ﳚﺰُﻭﻥ ﻣِﻦ ﺧﲑ ﺑﺸﺮ‬‫ﺕ َﺭ َﺣﻰ ﺍﳊﺮ ﹺ‬ ‫ﺖ ﻓﻴﻬﻢ ﹸﻇﻨُﻮﱐ ﻣَﻌﺎ ِﺷ َﺮ ﻻ ﳝﻠﱡﻮﻥ ﺍﳌﻨﺎﻳﺎ ﺇﺫﺍ ﺩَﺍﺭ ْ‬ ‫ﺻﺪﱢﻗ ْ‬
‫ﻣَﻌﺎ ِﺷ َﺮ ُ‬
‫ﺏ ﺣﻴﻨﹰﺎ ﺑﻌ َﺪ ﺣﲔ‬
‫ﳊ ْﺮ ﹺ‬
‫ﺻﻠﹸﻮﺍ ﺑﺎ ﹶ‬
‫ﲔ ﻭﻻ ﺗَﺒﻠﻰ َﺑﺴَﺎﻟﺘُﻬُ ْﻢ ﻭﺇ ﹾﻥ ُﻫ ْﻢ َ‬
‫ﻆ ﹺﺑِﻠ ﹺ‬
‫ﺠﺰُﻭﻥ ﻣﻦ ِﻏ ﹶﻠ ٍ‬
‫ﻭﻻ َﻳ ْ‬

‫ﳉُﻨﻮ ِﻥ ﻣﻦ‬‫ﺐ ﻋﻨﻬ ُﻢ َﺩ ْﺭ َﺀ ﺍﻷﻋﺎﺩِﻱ َﻭﺩَﺍ َﻭ ﻭْﺍ ﺑﺎ ﹸ‬

‫ﺕ ﺍ ﹶﳌﻨُﻮ ِﻥ ﻓَﻨﻜﱠ َ‬
‫ﲔ ﺃ ْﺷﺘَﺎ ِ‬
‫ﺏ ُﻳ َﺆﻟﱢﻒ ﺑ َ‬
‫ﻀ ْﺮ ﹴ‬
‫ُﻫ ُﻢ ﺃﲪَﻮ ﹾﺍ ﺣِﻤَﻰ ﺍﻟ َﻮ ﹶﻗﺒَﻰ ﺑ َ‬
‫ﺠﻨُﻮ ﹸﻥ ( ﻭﻗﺎ ﹶﻝ‬
‫ﻒ َﻣ ْ‬
‫ﺖ ﻓﺈﱐ ﻗﺪ ﳘﻤﺖ ﺑﻪ ** ﺑﺎﻟﺴّﻴﻒ ﺇﻥ ﺧﻄﻴﺐ ﺍﻟﺴﱠﻴ ِ‬ ‫ﺍﳉﻨﻮ ِﻥ ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻄﱠﺜﺮﻳﱠﺔ ‪ ) :‬ﺃﻭ ﻻﺧﺘﻄﺒ ُ‬
‫ﻉ ﻳَﻤﻴﻨﻪ ** ِﻛﻠﹾﺘﹶﺎ‬
‫ﺕ ﻬﺑﺎ ﻳَﻮ َﻡ ﺍﻟ ﻮَﺩﺍ ﹺ‬ ‫ﺝ ﺃ ْﻫ ِﻠ ِﻪ َﻣ ﹾﻈﻌُﻮﻥ ( ) ﺟﺎ َﺩ ْ‬
‫ﺁﺧﺮ ‪ ) :‬ﲪﺮﺍ ُﺀ ﺗﺎﻣِﻜﺔ ﺍﻟﺴﱠﻨﺎ ﹺﻡ ﻛﺄﻧﱠﻬﺎ ** َﺟ َﻤ ﹲﻞ ﹺﺑﻬَﻮﺩ ﹺ‬
‫ﲔ ( ) ﻣﺎ ﺇ ﹾﻥ ﳚﻮﺩ ﲟﺜﹾﻠﻬﺎ ﰲ ﻣﺜﻠِﻪ ** ﺇﻻﱠ ﹶﻛ ﹺﺮﱘُ ﺍﳋِﻴ ﹺﻢ ﺃﻭ ْﳎﻨُﻮ ﹸﻥ (‬ ‫ﻱ َﻋﻤْﺮﻭ ﺍﻟ َﻐﺪَﺍﹶﺓ ﻳَﻤ ُ‬
‫َﻳ َﺪ ْ‬

‫ﺱ ** ﻭ َﺩ ﻣﺎ ﹶﻟ ْﻢ‬
‫ﺏ ﻭﺍﻟﺸﱠ َﻌ َﺮ ﺍﻷ ْ‬‫ﺥ ﺍﻟﺸﱠﺒﺎ ﹺ‬ ‫ﻭﰲ ﻫﺬﺍ ﺍﳌﻌﲎ ﻳﻘﻮﻝ ﺣﺴﱠﺎﻥ ﺃﻭ ﺍﺑﻨُﻪ ﻋﺒ ُﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺣﺴﱠﺎﻥ ‪ ) :‬ﺇﻥﱠ َﺷ ْﺮ َ‬
‫ﺚ َﺳﻤِﻴﻨﺎ ( ﻭﰲ ﺷﺒﻴ ٍﻪ ﺑﺬﻟﻚ ﻗﻮﻝ‬ ‫ﺵ َﺣﺪِﻳﺚﹲ ** ﻓﺒﹺﻤﺎ ﻧﺄ ﹸﻛ ﹸﻞ ﺍﳊﺪﻳ ﹶ‬‫ﺹ ﻛﺎ ﹶﻥ ﺟُﻨﻮﻧَﺎ ( ) ﺇ ﹾﻥ ﻳ ﹸﻜ ْﻦ ﹶﻏﺚﱠ ِﻣ ْﻦ ﺭَﻗﺎ ﹺ‬
‫ُﻳﻌَﺎ َ‬
‫ﺖ ( ﻭﻗﺎﻝ ﺍﻟﻘﹸﻄﺎﻣﻲﱡ ﺣﲔ‬ ‫ﺴ ﹺﻦ ﺟُﻨّ ِ‬
‫ﺖ ** ﻓﻮﻝ ُﺟﻦﱠ ﺇﻧْﺴﺎﻥﹲ ِﻣ َﻦ ﺍﳊﹸ ْ‬‫ﺕ ﻭﹸﺃ ﹾﻛﻤِﻠ ْ‬
‫ﺖ ﻭﺍ ْﺳَﺒ ﹶﻜﺮﱠ ْ‬
‫ﺖ ﻭﺟﻠﱠ ْ‬ ‫ﺍﻟﺸﱠﻨْﻔﹶﺮَﻯ ‪ ) :‬ﻓ َﺪﻗﱠ ْ‬
‫ﺠﻨُﻮَﻧﹰﺔ ﺃﻭ ﺗُﺮَﻯ ﻣﺎ ﻻ ﺗَﺮَﻯ ﺍﻹﺑ ﹸﻞ (‬
‫ﺴﺒُﻬﺎ ** َﻣ ْ‬
‫ﲔﲢَ‬ ‫ﻭﺻﻒ ﺇﻓﺮﺍﻁ ﻧﺎ ﹶﻗﺘِﻪ ﰲ ﺍﳌﺮَﺡ ﻭﺍﻟﻨﱠﺸﺎﻁ ‪َ ) :‬ﻳ ْﺘَﺒﻌْﻦ ﺳﺎﻣﻴ ﹶﺔ ﺍﻟﻌَﻴَﻨ ﹺ‬
‫ﳉ ْﺮﺑﹺﻴﺎﺀُ ﺑﻪ ﺍﳊﻨﻴﻨﺎ (‬
‫ﳋﺰَﺍﻣﻰ ** ﺗﺪﺍﻋﻰ ﺍ ِ‬ ‫ﺠ ﹴﻞ ﻣﻦ ﻗﹶﺴﹰﺎ ﺫﹶﻓ ﹺﺮ ﺍ ﹸ‬ ‫ﻭﻗﺎﻝ ﺍﺑ ُﻦ ﺃﺣَﻤ َﺮ ﰲ ﻣﻌﲎ ﺍﻟﺘﺸﺒﻴﻪ ﻭﺍﻻﺷﺘﻘﺎﻕ ‪ ) :‬ﹺﺑ َﻬ ْ‬

‫) ﺳﻘﻂ ‪ :‬ﺑﻴﺖ ﺍﻟﺸﻌﺮ ( ) ﺗﻔﻘﺄ ﻓﻮﻗﻪ ﺍﻟﻘﻠﻊ ﺍﻟﺴﻮﺍﺭﻱ ** ﻭﺟﻦ ﺍﳊﺎﺯﺑﺎﺯ ﺑﻪ ﺟﻨﻮﻧﺎ ( ﻭﰲ ﻣﺜﻞ ﺫﻟﻚ ﻳﻘﻮﻝ‬
‫ﻕ ( ) ﱂ ﻳ ﹺﺰ ْﺩ ُﻫ ْﻢ ﺳَﻔﺎﻫ ﹰﺔ ﻧﺸْﻮﹸﺓ ﺍﳋﻢ ** ﹺﺭ‬
‫ﻉ ﻭﺍﻵﻓﺎ ُ‬
‫ﺡ ﻭ ُﺟﻦﱠ ﺍﻟﺘﱢﻼ ُ‬
‫ﺚ ﺻﻮﺑُﻪ َﻭﺿَﻊ ﺍﻟ ِﻘ ْﺪ ** َ‬
‫ﺍﻷﻋﺸﻰ ‪ ) :‬ﻭﺇﺫﺍ ﺍﻟﻐﻴ ﹸ‬
‫ﺸﺪَﻧﻴﻪ ﺃﺑﻮ ﺍﻷﺻﺒﻎ ﺑﻦ ﺭﹺﺑﻌﻲّ ‪ ) :‬ﺃﺗَﻮﱐ‬
‫ﻕ ( ﻭﻗﺎﻝ ﺁﺧﺮ ﰲ ﺑﺎﺏ ﺍﳌﺰﺍﺡ ﻭﺍﻟﺒَﻄﺎﻟﺔ ﳑﺎ ﺃﻧ َ‬‫ﻭﻻ ﺍﻟﻠﱠﻬ ُﻮ ﻓﻴﻬ ُﻢ ﻭﺍﻟﺴﱢﺒﺎ ُ‬
‫ﺢ ﺍﳌﺴﻠﱠ ُﻢ ( ﻭﺃﻧﺸﺪﱐ ﺍﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻫﺎﻧﺊ ﻭﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﻨﺼﻮﺭ‬ ‫ﲟﺠﻨﻮ ٍﻥ َﻳﺴِﻴ ﹸﻞ ﻟﹸﻌَﺎﺑُﻪ ** ﻭﻣﺎ ﺻﺎﺣﱯ ﺇﻻﱠ ﺍﻟﺼﱠﺤِﻴ ُ‬
‫‪ ) :‬ﺟﻨﻮﻧﻚ ﳎﻨﻮﻥ ﻭﻟﺴﺖ ﺑﻮﺍﺣ ٍﺪ ** ﻃﺒﻴﺒﹰﺎ ﻳﺪﺍﻭﻱ ﻣﻦ ﺟﻨﻮﻥ ﺟﻨﻮﻥ (‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻫﺎﻧﺊ ﻭﺍﻟﺸﻌﺮ‬

‫ﻭﻛﺎﻥ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻫﺎﻧﺊ ﻻ ﻳﻘﻴﻢ ﺷﻌﺮﹰﺍ ﻭﻻ ﺃﺩﺭﻱ ﻛﻴﻒ ﺃﻗﹶﺎ َﻡ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ‪.‬‬
‫ﺏ ﻭﺍﻟﻜﻼ ﹺﻡ ﻭﺍﳍﻨﺪﺳ ِﺔ ﻭﺍﻟﻠﺤﻮﻥ ﻭﺃﻧﻪ ﻳﻘﻮﻝ ﺍﻟﺸﻌﺮ ﻓﻘﺎﻝ ﺃﺑﻮ‬‫ﻭﻛﺎﻥ ﻳﺪﱠﻋﻰ ﲝﻀﺮﺓ ﺃﰊ ﺇﺳﺤﺎﻕ ﻋﻠ َﻢ ﺍﳊِﺴﺎ ﹺ‬
‫ﺖ ﺇﺫﺍ‬
‫ﺕ ﺗﺪّﻋﻲ ﻗﻮﻝ ﺍﻟﺸﻌﺮ ﻭﺃﻧ َ‬ ‫ﺇﺳﺤﺎﻕ ‪ :‬ﳓﻦ ﱂ ﳕﺘﺤِﻨﻚ ﰲ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻓﻠﻚ ﺃﻥ ﺗﺪّﻋِﻴﻬَﺎ ﻋﻨﺪﻧﺎ ﻛﻴﻒ ﺻ ْﺮ َ‬
‫ﺖ ﺃﻥ ﺃﻗﻴﻤﻪ ﺇﺫﺍ ﻗﻠﺖ ﻭﺃﻛﺴﺮﻩ ﺇﺫﺍ ﺃﻧﺸﺪﺕ ﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ‪ :‬ﻣﺎ‬ ‫ﺭﻭﻳﺘَﻪ ﻟﻐﲑﻙ ﻛﺴﺮﺗﻪ ﻗﺎﻝ ‪ :‬ﻓﺈﻧّﻲ ﻫﻜﺬﺍ ﻃﺒﹺﻌ ُ‬
‫ﺑﻌ َﺪ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻛﻼﻡ ‪.‬‬
‫ﻭﻗﻠﺖ ﻷﻋﺮﺍﰊّ ﺃﻳّﻤﺎ ﺃﺷﺪﱡ ﻏﻠﻤ ﹰﺔ ‪ :‬ﺍﳌﺮﺃﺓ ﺃﻭ ﺍﻟﺮﺟﻞ ﻓﺄﻧﺸﺪ ‪ ) :‬ﻓ ﻮَﺍﻟﻠﱠ ِﻪ ﻣﺎ ﺃ ْﺩﺭﹺﻱ ﻭﺇﻧﱢﻲ ﻟﹶﺴﺎِﺋﻞﹸ ** ﺃﹶﺃﻷﻳ ُﺮ ﺃﺩﻧَﻰ‬
‫ﳊﺮُ ( ) ﻭﻗﺪ ﺟﺎ َﺀ ﻫﺬﺍ ﻣُﺮﺧِﻴﹰﺎ ﻣﻦ ﻋِﻨﺎﻧﻪ ** ﻭﺃﻗﺒ ﹶﻞ ﻫﺬﺍ ﻓﺎﲢﹰﺎ ﻓﺎﻩ ﻳﻬﺪ ُﺭ (‬ ‫ﻟﻠﻔﺠﻮﺭ ﺃﻭ ﺍ ِ‬
 ‫ﻣﻘﻄﻌﺎﺕ ﺷﱴ‬

‫ﺏ‬
‫ﺱ ﻣﻦ ﺑﻴﺎﺽ ﻗﻨﺎﻋﺎ ( ) ﰒ َﻭﻟﱠﻰ ﺍﻟﺸﱠﺒﺎ ُ‬ ‫ﻕ ﺷﺎﻋﺎ ** ﻭﺍﻛﺘَﺴﻰ ﺍﻟﺮﺃ ُ‬
‫ﺐ ﰲ ﺍﳌﻔﺎ ﹺﺭ ﹺ‬
‫ﻭﺃﻧﺸﺪ ﺑﻌﻀﻬﻢ ‪ ) :‬ﺃﺻﺒَﺢ ﺍﻟﺸﱠﻴ ُ‬
‫ﺖ ﺗُﺨﺎﺻﺮﱐ ِﻟﻘﹸﺒﱠﺘِﻬﺎ ** ﺧَ ﻮْﺩٌ َﺗﹶﺄﻃﱠﺮُ ﻧﺎﻋِﻢٌ‬
‫ﻼ ** ﰒ ﻳﺄﺑَﻰ ﺍﻟﻘﻠﻴ ﹸﻞ ﺇﻻﱠ ﻧﺰﺍﻋﺎ ( ﻭﺃﻧﺸﺪ ﳏﻤﺪ ﺑﻦ ﻳﺴﲑ ‪ ) :‬ﻗﺎﻣ ْ‬
‫ﺇﻻﱠ ﺳﻘﻠﻴ ﹰ‬
‫ﺏ ﻟﻪ ** ﰲ ﻛﻞ ﻣﺒﻠﻎ ﹶﻟﺬﱠٍﺓ ُﻋ ﹾﺬ ُﺭ ( ﻭﻗﺎﻝ ﺍﻵﺧﺮُ ﰲ ﺧﻼﻑ ﺫﻟﻚ ﺃﻧﺸﺪﻧﻴﻪ ﳏﻤﺪ ﺑﻦ‬ ‫ﹺﺑ ﹾﻜﺮُ ( ) ﻛ ﱞﻞ ﻳَﺮَﻯ ﺃﻥﱠ ﺍﻟﺸﱠﺒﺎ َ‬
‫ﻫﺸﺎﻡ ﺍﻟﺴﱢﺪﺭﻱ ‪ ) :‬ﻓﻼ ﺗﻌﺬﹸﺭﺍﱐ ﰲ ﺍﻹﺳﺎﺀﺓِ ﺇﻧﱠﻪ ** ﺃﺷﺮﱡ ﺍﻟﺮﱢﺟﺎﻝ َﻣ ْﻦ ﻳﺴﻲ ُﺀ ﻓﻴُﻌ ﹶﺬﺭُ (‬

‫ﺡ ﺑ ُﻦ‬ ‫ﺖ ﻣﺎ ﱂ ﻳُﺤﻀﱠﺮ ( ﻭﻗﺎﻝ ﺍﻟﻄﱢ ﹺﺮﻣﱠﺎ ُ‬

‫ﺼﻔﹸﻮ ﹶﻥ ﻧﹺﻌﺎﻟﹶﻬﻢ ** ﻭﻻ ﻳﻠَﺒﺴُﻮﻥ ﺍﻟﺴﱢْﺒ َ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻓﺴﻮﺓ ‪ ) :‬ﺇﱃ َﻣ ْﻌﺸَﺮ ﻻ ﻳَﺨ ِ‬
‫ﺉ ﹶﻏ ْﻴ ﹺﺮ ﻃﺎﺋﻞ ( ) ﺇﺫﺍ ﻣﺎ ﺭﺁﱐ ﻗﻄﱠ َﻊ‬
‫ﺣﻜﻴﻢ ﻭﻫﻮ ﺃﺑﻮ ﻧﻔﹾﺮ ‪ ) :‬ﻟﻘﺪ ﺯﺍﺩﱐ ﺣُﺒّﹰﺎ ﻟﻨَﻔﺴ َﻲ ﺃﻧﱠﲏ ** ﺑَﻐﻴﺾٌ ﺇﱃ ﻛﻞﹼ ﺍﻣﺮ ﹴ‬
‫ﺕ ﻋﻠﻴﻪ ﺍﻷﺭﺽ ﺣﺘّﻰ ﻛﺄﻧّﻬﺎ ** ﻣﻦ ﺍﻟﻀﱢﻴ ﹺﻖ ﰲ ﻋَﻴ ْﻨَﻴِﻪ ِﻛﻔﱠﺔﹸ‬
‫ﻑ ﺍﳌﺘﺠﺎ ِﻫ ﹺﻞ ( ) ﻣﻸ ُ‬
‫ﲏ ِﻓ ْﻌ ﹶﻞ ﺍﻟﻌﺎ ﹺﺭ ِ‬
‫ﻑ َﺑﻴْﻨﻪ ** َﻭَﺑْﻴ َ‬
‫ﺍﻟﻄﱠ ْﺮ َ‬
‫ﺣﺎﺑﻞ (‬

‫ﳋﺮَﳝﻲ َﻭﺫﹶﻛﺮ ﻋﻤﺎﻩ ‪) :‬‬ ‫ﺲ ِﻣ ْﻦ ِﻗﺒَﻠﻲ َﺗﺪُﻭ ُﺭ ( ﻭﻗﺎﻝ ﺍ ﹸ‬

‫ﺖ َﻋﻨﱢﻲ ** ﻛﺄﻥﱠ ﺍﻟﺸﱠ ْﻤ َ‬‫ﺿ َ‬‫ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﺇﺫﺍ ﺃﺑﺼﺮﺗَﲏ ﺃ ْﻋ َﺮ ْ‬
‫ﻒ‬
‫ﺼ ﹶﻞ َﺑ ْﻴ َﻦ ﺍﻟﺸﱠﺮﹺﻳ ِ‬
‫ﺃﺻﻐﻲ ﺇﱃ ﻗﺎﺋﺪﻱ ﻟﻴﺨﱪﱐ ** ﺇﺫﺍ ﺍﻟﺘﻘﻴﻨﺎ ﻋﻤﻦ ﳛﻴﻴﲏ ( ) ﺃﺭﻳ ُﺪ ﺃﻥ ﺃﻋ ِﺪ ﹶﻝ ﺍﻟﺴﱠﻼ َﻡ ﻭﺃ ﹾﻥ ** ﺃﹶﻓ ِ‬
‫ﺖ ﻬﺑﺎ ** ﻟﻮ ﺃﻥﹼ‬ ‫ﲑ ﻣَﺄﻣُﻮ ِﻥ ( ) ِﻟﻠﹼﻪ ﻋﻴﲏ ﺍﻟﱵ ﻓﺠ ْﻌ ُ‬ ‫ﲰﻊُ ﻣﺎ ﻻ ﺃﺭَﻯ ﻓﺄﻛﺮﻩ ﺃ ﹾﻥ ** ﺃﹸﺧﻄِﺊ ﻭﺍﻟﺴﱠ ْﻤ ُﻊ ﻏ ُ‬ ‫ﻭﺍﻟﺪﱡﻭ ِﻥ ( ) ﺍ َ‬
‫ﺾ ﺍﻟﻘﺪَﻣﺎﺀ ‪) :‬‬
‫ﻚ ﻗﺎﺭُﻭﻥ ( ﻭﻗﺎﻝ ﺑﻌ ُ‬
‫ﺡ ﰲ ﻣُ ﹾﻠ ِ‬
‫ﺕ ﻣﺎ ﺃ َﺧ ﹾﺬﺕُ ﻬﺑﺎ ** َﺗﻌْﻤﹺﻴ َﺮ ﻧُﻮ ﹴ‬
‫ﺖ ﺧﻴﱢﺮ ُ‬ ‫ﺩَﻫﺮﹰﺍ ﻬﺑﺎ ﻳَﻮﺍﺗﻴﲏ ( ) ﻟﻮ ﻛ ْﻨ ُ‬
‫ﺙ ﻛﻞﱠ ﹶﻟْﻴﻠﹶﻪ (‬
‫ﺡ ** ﻭﺃﻣ ُﺮ ﺍﻟﻠﹼ ِﻪ ﳛﺪ ﹸ‬‫ﻳُ ﺆَﻣﱢﻞ ﺃ ﹾﻥ ﻳُ َﻌﻤﱠ َﺮ ﻋُ ْﻤ َﺮ ﻧُﻮ ﹴ‬

‫ﺱ ﺑﻌﺪ ﻣﺎ ﺫﻫﺐ ﺑﺼﺮﻩ ‪ ) :‬ﺇ ﹾﻥ ﻳﺄﺧُ ِﺬ ﺍﻟﻠﱠ ُﻪ ﻣﻦ ﻋﻴﲏﱠ ﻧُﻮ َﺭ ﻫُﻤﺎ ** ﻓﻔِﻲ ﻟِﺴﺎﻧﹺﻲ ﻭﻗﻠﱯ ِﻣ ْﻨﻬُﻤﺎ ﻧﻮ ُﺭ ( )‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﱠﺎ ﹴ‬
‫ﻒ ﻣﺄﺛﻮ ُﺭ ( ﻭﻗﺎﻝ ﺣﺴﱠﺎﻥ ﻳﺬﻛ ُﺮ ﺑﻴﺎ ﹶﻥ ﺍﺑﻦ ﻋﺒﱠﺎﺱ ‪) :‬‬
‫ﻗﻠﱯ ﺫﹶﻛﻲﱞ ﻭﻋَﻘﻠﻲ ﹶﻏ ْﻴﺮُ ﺫﻱ ﺩَﺧ ﹴﻞ ** ﻭﰲ ﻓﻤﻲ ﺻﺎﺭﻡٌ ﻛﺎﻟﺴﱠﻴ ِ‬
‫ﺠ ﹺﺮ ( ) ﻳﺼﺮﱢﻑ ﺑﺎﻟﻘﻮ ﹺﻝ ﺍﻟﻠﺴﺎ ﹶﻥ ﺇﺫﺍ ﺍﻧﺘﺤﻰ **‬‫ﻒ ** ِﻟ ِﻌﻲﱟ ﻭﱂ ﻳَﺜ ﹺﻦ ﺍﻟﻠﱠﺴﺎ ﹶﻥ ﻋﻠﻰ ﻫُ ْ‬
‫ﺇﺫﺍ ﻗﺎﻝ ﱂ ﻳَﺘﺮﻙ ﻣﻘﺎ ﹰﻻ ﻭﱂ ﻳﻘ ْ‬
‫ﻭﻳﻨﻈﺮ ﰲ ﺃﻋﻄﺎﻓﻪ ﻧﻈ َﺮ ﺍﻟﺼﱠﻘﹾﺮ (‬

‫ﺷﻌﺮ ﰲ ﺍﳋﺼﺐ ﻭﺍﳉﺪﺏ‬

‫ﺕ ** ﺷَﻘﺎ ِﺷﻖُ ﻓﻴﻬﺎ ﺭﺍﺋﺐٌ‬

‫ﳋﺼْﺐ ﻭﺍﳉﹶﺪْﺏ ‪ُ ) :‬ﻣ ِﻄﺮْﻧﺎ ﻓﻠﻤّﺎ ﺃ ﹾﻥ َﺭ ﻭﹺﻳَﻨﹰﺎ ﻬﺗﺎ َﺩ َﺭ ْ‬
‫ﺾ ﺍﻷﻋﺮﺍﺏ ﻳ ﹾﺬ ﹸﻛ ُﺮ ﺍ ِ‬
‫ﻭﻗﺎﻝ ﺑﻌ ُ‬
‫ﻭﺣَﻠﹺﻴﺐُ (‬

‫ﺖ **‬ ‫ﺖ ﺭﹺﻛﺎ ﺏٌ ﻟﻠﺼﱢﺒﺎ ﹶﻓَﺘ َﺮ ﻭﱠ َﺣ ْ‬

‫ﺏ ( ) ﻭُﻧﺼّ ْ‬ ‫ﺕ ﺫﹸﺣﻮﻝﹲ ﺑﻴﻨﻬﻢ ﻭﺫﻧﻮ ُ‬‫) ﻭﺭﺍﺑﺖ ﺭﺟﺎ ﹰﻻ ِﻣ ْﻦ ﺭﺟﺎﻝ ﻇﹸﻼﻣ ﹰﺔ ** ﻭ ُﻋﺪﱠ ّْ‬
‫ﺐ ( ) ﻭ ﹶﻃﻦﱠ ﻓﻨﺎ ُﺀ ﺍﳊﻲﱢ ﺣﺘﱠﻰ ﻛﺄﻧﱠﻪ ** ﺭَﺣﻰ َﻣ ْﻨ َﻬ ﹴﻞ ِﻣ ْﻦ ﹶﻛﺮﱢ ِﻫﻦّ ﳓﻴﺐ ( ) ﻓﻠﻮ ﹶﻗ ْﺪ ﺗَﻮَﻟﱠﻰ‬‫ﺐ ﺧﺒﻴ ُ‬
‫ﳍﻦﱠ ﲟﺎ ﻫﺎﺝ ﺍﳊﺒﻴ َ‬
‫ﻕ ﺍﳋﹶﻮﺩ ﻭﻫﻲ ﻛﺮﳝﺔﹲ ** ﻋﻠﻰ ﺃﻫﻠﻬﺎ‬ ‫ﲔ ﺗﺜﻮﺏ ( ) ﻭﺻﹶﺎ َﺭ ﹶﻏﺒُﻮ َ‬ ‫ﺖ ﺭﹺﻛﺎ ﺏُ ﺍﳊﻲﱢ ِﺣ َ‬ ‫ﺖ ﻭﺍﻣﺘﲑَﺕ ﺍﻟﻘﹸﺮﻯ ** ﻭ َﺣﻨﱠ ْ‬
‫ﺍﻟﻨﱠﺒ ُ‬
 ‫ﺐ ( ) ﺃﻭﻟﺌﻚ ﺃﻳﱠﺎﻡٌ ﺗَُﺒﻴﱢﻦُ‬
‫ﲔ ﻣَﺸُﻮﺏ ( ) ﻭﺻﺎﺭ ﺍﻟﱠﺬﻱ ﰲ ﺃ ْﻧﻔِﻪ ﺧُﻨﺰﻭﺍَﻧﹲﺔ ** ﻳﻨﺎﺩَﻯ ﺇﱃ ﻫﺎﺩﻱ ﺍﻟﺮﱠﺣﻰ ﻓﻴﺠﻴ ُ‬ ‫ﺫﻭ ُﺟﺪﱠﺗ ﹺ‬
‫ﺐ(‬ ‫ﺏ ﺳُﻜﹶﻴْﺖٌ ﺃﻡٌْ ﺃﺷﻢﱡ ﳒﻴ ُ‬
‫ﻣﺎ ﺍﻟﻔﹶﺘَﻰ ** ﺃﻛﺎ ﹴ‬

‫ﺱ ﺍﻟﺪﱡﻳﻠﻲ ‪ ) :‬ﺃﺣﺎ ﹺﺭ ﺑ َﻦ‬

‫ﺷﻌﺮ ﻷﻧﺲ ﺑﻦ ﺇﻳﺎﺱ ﻭﻗﺎﻝ ‪ :‬ﻭﳌﺎ ﻭَﻟِﻲ ﺣﺎﺭﺛﹶﺔ ﺑ ُﻦ َﺑ ْﺪ ﹴﺭ ﺳُﺮﱠﻕ ﻛﺘﺐ ﺇﻟﻴﻪ ﺃَﻧﺲُ ﺑﻦ ﺃﰊ ﺇﻳﺎ ﹴ‬
‫ﺴ ﹺﺮﻕُ ( ) ﻭﺑﺎِﻩ ﲤﻴﻤﹰﺎ ﺑﺎﻟﻐِﲎ ﺇﻥﱠ ﻟ ِﻠﻐِﲎ ** ﻟﺴﺎﻧﹰﺎ ﺑﻪ ﺍﳌﺮ ُﺀ ﺍ ﹶﳍﻴُﻮَﺑﺔﹸ‬
‫ﺖ ﻭﹺﻻﻳ ﹰﺔ ** ﻓ ﹸﻜ ْﻦ ُﺟﺮَﺫﹰﺍ ﻓﻴﻬﺎ َﺗﺨُﻮ ﹸﻥ ﻭَﺗ ْ‬
‫َﺑ ْﺪ ﹴﺭ ﻗﹶﺪ َﻭﻟِﻴ َ‬
‫ﺱ ﺇﻣﱠﺎ ﻣُﻜﺬﱠ ﺏٌ‬ ‫َﻳ ْﻨ ِﻄﻖُ ( ) ﻭﻻ ﲢ ِﻘ َﺮ ﹾﻥ ﻳﺎ ﺣﺎ ﹺﺭ ﺷﻴﺌﹰﺎ ﻣﻠﻜﺘﻪ ** ﻓﹶﺤﻈﱡﻚ ﻣﻦ ﻣﻠﻚ ﺍﻟﻌﺮﺍﻗﹶﲔ ُﺳﺮﱠﻕ ( ) ﻓﺈﻥﱠ ﲨﻴ َﻊ ﺍﻟﻨﱠﺎ ﹺ‬
‫ﺼﺪﱠﻕُ ( ) ﻳﻘﻮﻟﻮﻥ ﺃﻗﻮﺍ ﹰﻻ ﻭﻻ ﻳَﻌ ﹺﺮﻓﹸﻮﻬﻧﺎ ** ﻭﻟﻮ ﻗﻴﻞ ﻫﺎﺗُﻮﺍ ﺣﻘﱢﻘﻮﺍ ﱂ ﳛﻘﱢﻘﻮﺍ ( ﻭﻗﺎﻝ‬ ‫** ﻳَﻘﹸﻮﻝ ﺑَﻤﺎ ﻳَﻬﻮَﻯ ﻭﺇﻣﱠﺎ ﻣ َ‬
‫ﻀﻴﱠﻊُ ( ) ﻭﺃ ْﺩ َﺭ ﹶﻛﻨَﺎ ﻣﻦ ِﻋﺰﱢ‬
‫ﺚ ﻭﻫﻮ ﻓِﻴﻬ ْﻢ ﻣُ َ‬
‫ﺠﻤْﻌ ﹺﻬ ْﻢ ** ﺭَﻋﻴْﻨَﺎ ﺍﳊﺪﻳ ﹶ‬
‫ﺑﻌﺾ ﺍﻷﻋﺮﺍﺏ ‪ ) :‬ﻓﻠﻤﱠﺎ َﺭﺃﹶﻳﻨﺎ ﺍﻟﻘﻮﻡ ﺛﺎﺭﻭﺍ َﺑ َ‬
‫ﺲ ﺣﻔﻴﻈﺔﹲ ** ﻭﻻﺧﻴْﺮَ ﻓﻴﻤﻦ ﻻ ﻳﻀﺮّ ﻭﻳ ْﻨ ﹶﻔﻊُ (‬
‫ﻗﹶﻴ ﹴ‬

‫ﻧﺼﻴﺤﺔ ﺭﺟﻞ ﻟﺒﻌﺾ ﺍﻟﺴﻼﻃﲔ‬

‫ﺴﻨﹺﻬﺎ ﺣﺪﻳﺜﹰﺎ‬
‫ﺖ ﺃ ﹾﻥ ﺗﻜﻮ ﹶﻥ ﻣِﻦ ﺃﺣ َ‬
‫ﻼ ﻗﺎﻝ ﻟﺒﻌﺾ ﺍﻟﺴﱠﻼﻃﲔ ‪ :‬ﺍﻟﺪﱡﻧﻴﺎ ﲟﺎ ﻓﻴﻬﺎ ﺣﺪﻳﺚ ﻓﺈﻥ ﺍﺳَﺘﻄﹶﻌ َ‬ ‫ﻭﻳﻘﺎﻝ ﺇﻥﱠ ﺭﺟ ﹰ‬
‫ﻓﺎﻓ َﻌ ﹾﻞ ‪.‬‬
‫ﲔ ﺃﻋﻄﺎ ُﻫ ْﻢ ﺑﻠﺴﺎﻧﻪ ﻣﺎ ﺃﻋْﻄﻰ ‪ :‬ﺇﻳﱠﺎﻙ ﻭﺍﻟﻜﻼ َﻡ ﺍﳌﺄﺛﻮﺭ ‪.‬‬
‫ﻭﻗﺎﻝ ﺣُﺬﹶﻳﻔﺔ ﺑ ُﻦ ﺑﺪ ﹴﺭ ﻟﺼﺎﺣﺒﻪ ﻳﻮﻡ َﺟﻔﹾﺮ ﺍﳍﺒﺎﺀﺓ ﺣ َ‬
‫ﺾ‬
‫ﻭﺃﻧﺸﺪ ﺍﻷﺻﻤﻌﻲ ‪ ) :‬ﻛ ﱡﻞ ﻳﻮ ﹴﻡ ﻛﺄﻧﱠﻪ ﻳﻮ ُﻡ ﺃﺿْﺤﻰ ** ِﻋ ْﻨ َﺪ ﻋﺒﺪ ﺍﻟﻌَﺰﻳ ﹺﺰ ﺃﻭ ﻳ ﻮ ُﻡ ﻓِﻄ ﹺﺮ ( ﻭﻗﺎﻝ ‪ :‬ﻭﺫﻛﺮ ﱄ ﺑﻌ ُ‬
‫ﻀ ﹺﻞ ﺑﻦ ﳛﲕ ﻭﻋﻠﻰ ﺑﺎﺑﻪ ﲨﺎﻋﺔﹲ ﻣﻦ ﺍﻟﺸﻌﺮﺍﺀ ﻓﻘﺎﻝ ‪ ) :‬ﻣﺎ ﹶﻟﻘِﻴﻨﺎ ِﻣ ْﻦ ﺟُﻮ ِﺩ‬ ‫ﺏ ﺍﻟ ﹶﻔ ْ‬‫ﺍﻟﺒَﻐﺪﺍﺩﻳﱢﲔ ﺃﻧﱠﻪ ﲰﻊ ﻣ َﺪﹺﻧﻴّﹰﺎ ﻣﺮﱠ ﺑﺒﺎ ﹺ‬
‫ﺱ ﹸﻛﻠﱠ ُﻬ ْﻢ ُﺷ َﻌﺮَﺍ َﺀ (‬
‫ﻓﻀ ﹺﻞ ﺑ ﹺﻦ ﻳَﺤﲕ ** َﺗ َﺮ َﻙ ﺍﻟﻨﱠﺎ َ‬

‫ﻒ ﺍﻷﲪﺮ ‪ :‬ﺍﻟﻔﺎﺭﺳﻲُّ ﺇﺫﺍ ﺗﻈﺮّﻑ ﺗﺴﺎﻛﺖ ﻭﺍﻟﻨﱠﺒﻄﻲﱡ ﺇﺫﺍ ﺗﻈﺮﱠﻑ ﺃﻛﺜﺮ ﺍﻟﻜﻼﻡ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻷﺻﻤﻌﻲ ‪ :‬ﻗﺎﻝ ﱄ َﺧ ﹶﻠ ٌ‬
‫ﻭﻗﺎﻝ ﺍﻷﺻﻤﻌﻲﱡ ‪ :‬ﻗﺎ ﹶﻝ ﺭﺟﻞﹲ ﻷﻋﺮﺍﰊﱟ ‪ :‬ﻛﻴﻒ ﻓﻼﻥﹲ ﻓﻴﻜﻢ ﻗﺎ ﹶﻝ ‪ :‬ﻣﺮﺯﻭﻕٌ ﺃﲪﻖ ﻗﺎ ﹶﻝ ‪ :‬ﻫﺬﺍ ﺍﻟﺮﱠﺟ ﹸﻞ ﺍﻟﻜﺎﻣﻞ ‪.‬‬
‫ﳉﻨﱠﺔ ﺍﻷﺻﻤﻌﻲﱡ ﻗﺎﻝ ‪:‬‬ ‫ﻗﺎﻝ ‪ :‬ﻭﻗﺎﻝ ﺃﻋﺮﺍﰊﱞ ﻟﺮﺟﻞ ‪ :‬ﻛﻴﻒ ﻓﻼﻥﹲ ﻓﻴﻜﻢ ﻗﺎﹶﻝ ‪ :‬ﹶﻏﲏﱞ َﺣ ِﻈﻲﱞ ﻗﺎﻝ ‪ :‬ﻫﺬﺍ ﻣﻦ ﺃﻫﻞ ﺍ ﹶ‬
‫ﺃﺧﱪﱐ ﺟَﻮﺳﻖ ﻗﺎﻝ ‪ :‬ﻛﺎﻥ ﻳﻘﺎﻝ ﺑﺎﻟﺒﺪﻭ ‪ :‬ﺇﺫﺍ ﹶﻇ َﻬ َﺮ ﺍﻟﺒَﻴﺎﺽُ ﹶﻗﻞﱠ ﺍﻟﺴﱠﻮﺍﺩ ﻭﺇﺫﺍ ﹶﻇ َﻬ َﺮ ﺍﻟﺴﱠﻮﺍﺩ ﹶﻗﻞﱠ ﺍﻟﺒَﻴﺎﺽ ﻗﺎﻝ‬
‫ﺽ ﺍﻟﻠﱠﱭ ﻭﺍﻷﻗِﻂ ﻳﻘﻮﻝ ‪ :‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺴﱠَﻨﺔﹸ ﳎﺪِﺑﺔ ﻛﺜﹸ َﺮ ﺍﻟﺘﱠ ْﻤ ُﺮ ﻭﹶﻗﻞﱠ ﺍﻟﻠﱠﱭ‬ ‫ﺍﻷﺻﻤﻌﻲﱡ ‪ :‬ﻳﻌﲏ ﺑﺎﻟﺴﱠﻮﺍﺩ ﺍﻟﺘﱠﻤﺮ ﻭﺑﺎﻟﺒﻴﺎ ﹺ‬
‫ﻭﺍﻷﻗِﻂ ﻭﻗﺎﻝ ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﺎﻡ ﺧﺼﻴﺒﹰﺎ ﻇﻬﺮ ﰲ ﺻﺪﻗ ِﺔ ﺍﻟﻔِﻄﺮ ﺍﻟﺒﻴﺎﺽ ﻳﻌﲏ ﺍﻹﻗِﻂ ﻭﺇﺫﺍ ﻛﺎﻥ َﺟﺪِﺑﻴﹰﺎ ﻇﻬﺮ ﺍﻟﺴﱠﻮﺍﺩ‬
‫ﻳﻌﲏ ﺍﻟﺘّﻤﺮ ‪.‬‬
‫ﺐ‪.‬‬
‫ﻭﺗﻘﻮﻝ ﺍﻟﻔﹸﺮﺱ ‪ :‬ﺇﺫﺍ َﺯﺧَﺮﺕ ﺍﻷﻭﺩﻳﺔ ﺑﺎﳌﺎﺀ ﻛﺜﹸﺮ ﺍﻟﺘﱠﻤﺮ ﻭﺇﺫﺍ ﺍﺷﺘﺪﱠﺕ ﺍﻟﺮﱢﻯ ﺍﺡ ﻛﺜﺮ ﺍﳊ ُ‬

‫ﻭﻗﻞ ﰲ ﺃﺛﺮ ﺍﻟﺮﻳﺢ ﰲ ﺍﳌﻄﺮ‬

‫ﻒ ﲟﺎ ٍﺀ ﻣﻦ ﻣﻴﺎﻩ ﺍﻟﻌﺮﺏ ﻓﻘﺎﻝ ‪:‬‬

‫ﺱ ﻓﻮﻗ َ‬
‫ﻭﺣﺪﱠﺛﲏ ﳏﻤﱠﺪ ﺑﻦ ﺳﻼﻡ ﻋﻦ ﺷُﻌﻴﺐ ﺑﻦ ﺣﺠﺮ ﻗﺎﻝ ‪ :‬ﺟﺎﺀ ﺭﺟﻞﹲ ﻋﻠﻰ ﻓﺮ ﹴ‬
‫ﺢ ﺍﻟﱠﱵ ﺗ ﹸﻜﺐّ ﺍﻟﺒﻌﲑ ﻗﺎﻟﻮﺍ ‪ :‬ﻻ ﻗﺎﻝ ‪ :‬ﻓﺘﺬﹾﺭﹺﻱ ﺍﻟﻔﺎﺭﺱ ﻗﺎﻟﻮﺍ ‪ :‬ﻻ ﻗﺎﻝ ‪ :‬ﻓﻜﻤﺎ ﺗﻜﻮﻥ ﻳﻜﻮ ﹸﻥ ﻣﻄﺮُﻛﻢ‬
‫ﺃﻋﻨﺪﻛﻢ ﺍﻟﺮﱢﻳ ُ‬
‫‪.‬‬
‫ﺐ ﻣﻨﻪ ﻭﺇﺫﺍ ﺭﺟﺎﻝﹲ ﻳﺘﺮﻛﱠﻠﻮﻥ ﻋﻠﻰ‬
‫ﲔ ﺟﺒﻠﲔ ﻓﻠﻢ ﺃ َﺭ ﻭﺍﺩﻳﹰﺎ ﺃﺧﺼ َ‬
‫ﺠ ْﻤﺖُ ﻋﻠﻰ ﺑﻄ ﹴﻦ ﺑ َ‬
‫ﻭﺣﺪﱠﺛﲏ ﺍﻟ ُﻌ ْﺘﱯﱡ ﻗﺎﻝ ‪َ :‬ﻫ َ‬
‫ﺐ ﻗﺎﻝ ‪:‬‬
‫ﺐ ﻭﺍ ِﺩ ﻭﺃﻧﺘﻢ ﻻ ﺗﺸﹺﺒﻬُﻮ ﹶﻥ ﺍﳌﺨﺎﺻﻴ َ‬
‫ﺖ ‪ :‬ﻭﺍﺩﻳ ﹸﻜ ْﻢ ﺃﺧﺼ ُ‬
‫َﻣﺴَﺎﺣﻴﻬﻢ ﻭﺇﺫﺍ ﻭﺟﻮﻩٌ ﻣ َﻬﺠﱠﻨﺔ ﻭﺃﻟﻮﺍﻥ ﻓﺎﺳِﺪﺓ ﻓﻘﻠ ُ‬
‫ﻓﻘﺎﻝ ﺷﻴﺦٌ ﻣﻨﻬﻢ ‪ :‬ﻟﻴﺲ ﻟﻨﺎ ﺭﻳﺢ ‪.‬‬

‫ﺷﻌﺮ ﰲ ﺍﳋﺼﺐ‬

‫ﺕ ﳍﺎ َﺷﺒَﻬﺎ ** ﰲ ﺍﻟﻌﲔ ﻳﻮﻣﹰﺎ ﺗﻼﻗﹶﻴﻨْﺎ ﺑﺄﺭﻣﺎ ﹺﻡ ( ) ﻣﻴﺜﺎﺀُ ﺟﺎﺩ ﻋﻠﻴﻬﺎ‬ ‫ﻭﻗﺎﻝ ﺍﻟﻨﻤﺮ ﺑﻦ ﺗﻮﻟﺐ ‪ ) :‬ﻛﺄﻥﱠ ﺣَﻤﺪﹶﺓ ﺃﻭ ﻋﺰّ ْ‬
‫ﺐ ﺑﺰﻝ ﺑﺎﳌﺎﺀ ﺳَﺠﺎﻡ (‬ ‫ﻒ ﺛﺮﺍ ﻫَﺎ ﺑﻠﱠﻬﺎ ِﺩَﻳ ٌﻢ ** ﻣِﻦ ﻛﻮﻛ ﹴ‬ ‫ﻁ ﺃﻋﻮﺍ ﹺﻡ ( ) ﺇﺫﺍ ﻳَﺠ ُّ‬
‫ﺖ ﻻﺣﺘﻴﺎ ﹴﻝ ﹶﻓ ْﺮ ﹶ‬
‫ﻭﺍﹺﺑ ﹲﻞ َﻫ ِﻄ ﹲﻞ ** ﻓﹶﺄ ْﻣ َﺮ َﻋ ْ‬
‫ﻼ ** ﻛﺄ ﹶّﻥ‬
‫ﺴ َﻤﻊُ ﻟﻠﻄﱠﲑ ﰲ ﺣﺎﻓﺎﺗِﻬﺎ َﺯﺟ ﹰ‬ ‫ﺽ ﳏﻔﻮﻑ ﺑﺄﻋﻼﻡ ( ) َﺗ ْ‬ ‫) ﱂ َﻳ ْﺮﻋَﻬﺎ ﺃﺣ ُﺪ ﻭﺍﺭﺑﺘﻬﺎ ﺯَﻣﻨﹰﺎ ** ﻓﹶﺄﹾﻭٌ ِﻣ َﻦ ﺍﻷﺭ ﹺ‬
‫ﺝ ﻭﺃ ﻫْﻀﺎﻡ (‬ ‫ﺢ َﻳﻠﹶﻨﺠﻮ ﹴ‬‫ﺢ ُﺧﺰَﺍﻣﺎﻫﺎ ﻭﺣْﻨﻮَﻬﺗﺎ ** ﺑﺎﻟﻠﱠﻴﻞ ﺭﻳ ُ‬‫ﺕ ُﺟﺮﱠﺍ ﹺﻡ ( ) ﻛﺄﻥﱠ ﺭﻳ َ‬ ‫ﺃﺻﻮﺍﺗَﻬﺎ ﺃﺻﻮﺍ ُ‬

‫ﻉ ﻣﻌﻨًﻰ ِﻣ ْﻦ ﺃﺟﻠِﻪ ﻳُﺨﺼِﺐ ﺍﻟﻮﺍﺩﻱ ﻭﻳﻌﺘﻢﱡ ﻧﺒﺘُﻪ ﺇﻻﹼ ﺫﻛﺮﻩ ﻭﺻﺪﻕ ﺍﻟﻨﻤﺮ ‪.‬‬ ‫ﻗﺎﻝ ‪ :‬ﻓﻠﻢ َﻳ َﺪ ْ‬
‫ﻭﻗﺎﻝ ﺍﻷﺳﺪﻱﱡ ﰲ ﺫِﻛﺮ ﺍﳋِﺼْﺐ ﻭﺭﻃﻮﺑﺔ ﺍﻷﺷﺠﺎﺭ ﻭﻟﺪﻭﻧﺔ ﺍﻷﻏﺼﺎﻥ ﻭﻛﺜﺮﺓ ﺍﳌﺎﺀ ‪ ) :‬ﻭَﻛﺄﻥﱠ ﺃ ْﺭ ُﺣﻠﹶﻨﺎ ﲜﻮﱢ‬
‫ﺖ ﺍﳋﹸﺰَﺍﻣﻰ َﻋ ْﺮﻓﹶﺠﹰﺎ ** ﻳﺄﺗﻴﻚ ﻗﺎﹺﺑﺲُ ﺃﻫﻠﻪ ﱂ‬‫ﺚ ﺧﺎﹶﻟ ﹶﻄ ِ‬
‫ﺲ ( ) ﰲ ﺣﻴ ﹸ‬
‫ﺐ ** ﹺﺑﻠِﻮﻯ ﻋُﻨﻴﺰ ﹶﺓ ﻣﻦ ﻣَﻘﻴﻞ ﺍﻟﺘﱠﺮﻣُ ﹺ‬‫ﺤﺼﱠ ﹴ‬‫ﻣُ َ‬
‫ﺾ ﱂ ﻳﻘﺪﺡ ﻭﰲ ﺷﺒﻴ ٍﻪ‬ ‫ﺲ ( ﺫﻫﺐ ﺇﱃ ﺃﻧﱠﻪ ﻗﺪ ﺑَﻠ ﹶﻎ ﻣﻦ ﺍﻟﺮُّﻃﻮﺑﺔ ﰲ ﺃﻏﺼﺎﻧﻪ ﻭﻋﻴﺪﺍﻧﻪ ﺃﻧﱠﻬﺎ ﺇﺫﺍ ُﺣﻚﱠ ﺑﻌﻀﻬﺎ ﺑﺒﻌ ﹴ‬ ‫ﻳُ ﹾﻘَﺒ ﹺ‬
‫ﺑﺬﻟﻚ ﻳﻘﻮﻝ ﺍﻵﺧﺮ ﻭﺫﻫﺐ ﺇﱃ ﻛﺜﺮﺓ ﺍﻷﻟﻮﺍﻥ ﻭﺍﻷﺯﻫﺎﺭ ﻭﺍﻷﻧﻮﺍﺭ ‪:‬‬

‫) ﻛﺎﻧﺖ ﻟﻨﺎ ﻣﻦ ﻏﹶﻄﻔﺎ ﹶﻥ ﺟﺎ َﺭ ْﻩ ** ﻛﺄﻬﻧﺎ ﻣﻦ َﺩﺑَﻞ ﻭﺷﺎﺭﻩ ( ) ﻭﺍﳊﻠﹾﻲ ﺣ ﹾﻠ ﹺﻲ ﺍﻟﺘﱢﱪ ﻭﺍﳊِﺠﺎﺭَﻩ ** َﻣ ْﺪ ﹶﻓﻊُ ﻣَﻴﺜﺎ َﺀ ﺇﱃ‬
‫ﳊﻤْﺮﺍﺀ ﻭﺍﻟﺼﱠﻔﺮﺍ ُﺀ (‬ ‫ﺽ ﻭﻓﻴﻪ ﺍ ﹶ‬
‫ﺚ ﻛﺄﻧَﻪ ِﻗ ﹶﻄ ُﻊ ﺍﻟﺮﱠﻭ ** ﹺ‬
‫ﹶﻗﺮَﺍ َﺭ ْﻩ ( ﺇﻳﱠﺎ ِﻙ ﺃﹶﻋﲏ ﻭﺍﲰﻌﻲ ﻳﺎ ﺟﺎﺭﻩ ﻭﻗﺎﻝ ﺑﺸﱠﺎﺭ ‪ ) :‬ﻭﺣﺪﻳ ٍ‬
‫) ﺍﻟﻔﻄﻦ ﻭﻓﹶﻬﻢ ﺍﻟﺮﱠﻃﹶﺎﻧﺎﺕ ‪ ) ( . .‬ﻭﺍﻟﻜﻨﺎﻳﺎﺕ ﻭﺍﻟﻔﻬْﻢ ﻭﺍﻹﻓﻬﺎﻡ (‬

‫ﺣﺪﻳﺚ ﺍﳌﺮﺃﺓ ﺍﻟﱵ ﻃﺮﻗﻬﺎ ﺍﻟﻠﺼﻮﺹ‬

‫ﺐ ﺍﻟﻌُﺰﻟﺔ ﻭﻛﺎﻥ ﳍﺎ ﻏﻨَﻢٌ ﻓﻄﺮﻗﻬﺎ ﺍﻟﻠﱡﺼﻮﺹ ﻓﻘﺎﻟﺖ‬

‫ﺍﻷﺻﻤﻌﻲ ﻗﺎﻝ ‪ :‬ﻛﺎﻧﺖ ﺍﻣﺮﺃﺓ ﺗﻨﺰﹺﻝ ﻣﺘﻨﺤﱢﻴﺔ ﻣﻦ ﺍﳊﻲّ ﻭﲢ ُّ‬
‫ﻷﻣَﺘﻬﺎ ‪ :‬ﺍﺧﺮُﺟﻲ َﻣ ْﻦ ﻫﺎﻫﻨﺎ‬

‫ﺱ َﻋﻨْﺰ ﻭَﺷﺎﺩﻥ ﻭﺭﺍﻋِﻴﺎ َﺑﻬْﻤﻨﺎ ‪ :‬ﻓﻨﺤْﻦ ﻣﺎ ﺃﻭﻟﺌﻚ ﺃﻱ ‪:‬‬

‫ﺙ ﻭﺭﺃ ُ‬
‫ﻗﺎﻟﺖ ‪ :‬ﻫﺎﻫﻨﺎ َﺣﻴﱠﺎ ﹸﻥ ﻭﺍﳊﹸﻤﺎﺭﹺﺱ ﻭﻋﺎﻣﺮٌ ﻭﺍﳊﺎﺭ ﹸ‬
‫ﻓﻨﺤﻦ ﺃﻭﻟﺌﻚ ﻓﻠﻤﺎ َﺳ ِﻤﻌُﻮﺍ ﺫﻟﻚ ﻇﻨﱡﻮﺍ ﺃﻥﱠ ﻋِﻨﺪَﻫﺎ ﺑﻨﹺﻴﻬﺎ ﻭﻗﺎﻝ ﺍﻷﺻﻤﻌﻲﱡ ﻣﺮّﺓ ‪ :‬ﻓﻠﻤﺎ ﲰِﻌﺖ ِﺣﺴﱠﻬﻢ ﻗﺎﻟﺖ ﻷﻣَﺘﻬﺎ ‪:‬‬
‫ﺢ َﺑﲏﱠ ﻣﻦ ﻫﺎﻫﻦ ‪.‬‬ ‫ﺃﹶﺧﺮﺟﹺﻲ ﺳُﻠﹸ َ‬
‫ﺱ ﳍﺎ ‪ ) .‬ﻗﺼﺔ ﺍﳌﻤﻬُﻮﺭﺓ ﺍﻟﺸﻴﺎﻩ ﻭﺍﳋﻤﺮ ( ﻗﺎﻝ‬ ‫ﻗﺎﻝ ‪ :‬ﻭ ُﺳﻠﹸﺢ ﲨﻊ ﺳُﻼﺡ ﻭﺣﻴّﺎﻥ ﻭﺍﳊﻤﺎﺭﺱ ‪ :‬ﺃﲰﺎ ُﺀ ﺗُﻴﻮ ﹴ‬
‫ﺚ ﺑ ﹺﺰﻕﱢ ﺧَﻤْﺮ ﹶﻓ َﻌ َﻤ َﺪ‬
‫ﺚ ﻬﺑﺎ ﺭﺳﻮ ﹰﻻ ﻭﺑﻌ ﹶ‬
‫ﺍﻷﺻﻤﻌﻲﱡ ‪ :‬ﺗﺰ ﻭﱠﺝ ﺭﺟﻞﹲ ﺍﻣﺮﺃ ﹰﺓ ﻓﺴﺎﻕ ﺇﻟﻴﻬﺎ ﻣﻬﺮﻫﺎ ﺛﻼﺛﲔ ﺷﺎﺓ ﻭﺑﻌ ﹶ‬
‫ﺍﻟﺮﱠﺳﻮ ﹸﻝ ﻓﺬﺑﺢ ﺷﺎﹰﺓ ﰲ ﺍﻟﻄﺮﻳﻖ ﻓﺄﻛﹶﻠﻬﺎ ﻭ َﺷﺮَﺏ َﺑﻌْﺾ ﺍﻟﺰﱠﻕﱢ ﻓﻠﻤﺎ ﺃﺗَﻰ ﺍﳌﺮﺃﺓ ﻧﻈﺮﺕ ﺇﱃ ﺗﺴﻊ ﻭﻋﺸﺮﻳﻦ ﻭﺭﺃﺕ‬
‫ﺚ ﺇﻻﱠ ﺑﺜﻼﺛﲔ َﻭ ﹺﺯﻕﱟ ﳑﻠﻮ ٍﺀ‬
‫ﻕ ﻧﺎﻗﺼﹰﺎ ﻓﻌﻠﻤِﺖ ﺃﻥﱠ ﺍﻟﺮﺟﻞ ﻻ ﻳﺒﻌ ﹸ‬
‫ﺍﻟﺰﱢ َّ‬
 ‫ﻓﻘﺎﻟﺖ ﻟﻠﺮﺳﻮﻝ ‪ :‬ﻗﻞ ﻟﺼﺎﺣﺒﻚ ‪ :‬ﺇﻥ ﺳُﺤﻴﻤﹰﺎ ﻗﺪ ﺭُﰒ ﻭﺇﻥ ﺭﺳﻮﻟﹶﻚ ﺟﺎﺀَﻧﺎ ﰲ ﺍﶈﺎﻕ ﻓﻠﻤﺎ ﺃﺗﺎﻩ ﺍﻟﺮﱠﺳﻮ ﹸﻝ ﺑﺎﻟﺮﱢﺳﺎﻟﺔ‬
‫ﺱ ﺍﻟﺰﱢﻕ ﻓﺎﻋَﺘﺮَﻑ ﺑﺬﻟﻚ ‪ ) .‬ﻗﺼﺔ ﺍﻟﻌﻨﱪﻱّ‬ ‫ﺖ ﻣﻦ ﺭَﺃ ﹺ‬
‫ﲔ ﺷﺎ ﹰﺓ ﺷﺎﹰﺓ ﻭﺷ ﹺﺮ ْﺑ َ‬
‫ﺖ ِﻣ َﻦ ﺍﻟﺜﹶﻼﺛ َ‬
‫‪ :‬ﻗﺎﻝ ﻳﺎ ﻋﺪﻭﱠ ﺍﻟﻠﹼﻪ ﺃﻛﻠ َ‬
‫ﻼ ﻣﻦ ﺑﲏ ﺍﻟﻌﻨﱪ ﻗﺎﻝ ‪ :‬ﺩَﻋﻮﱐ‬ ‫ﺍﻷﺳﲑ ( ﺍﻷﺻﻤﻌﻲﱡ ﻗﺎﻝ ‪ :‬ﺃﺧﱪﱐ ﺷﻴﺦٌ ﻣﻦ ﺑﲏ ﺍﻟﻌﻨﱪ ﻗﺎﻝ ‪ :‬ﺃﺳﺮ ﺑَﻨﻮ ﺷَﻴﺒﺎ ﹶﻥ ﺭﺟ ﹰ‬
‫ﺣﱴ ﺃﺭﺳﻞ ﺇﱃ ﺃﻫﻠﻲ ﻟﻴَﻔﺪُﻭﱐ ﻗﺎﻟﻮﺍ ‪ :‬ﻋﻠﻰ ﺃﻻﹼ ﺗﻜﻠﹼﻢ ﺍﻟﺮّﺳﻮ ﹶﻝ ﺇﻻﱠ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﻗﺎﻝ ‪ :‬ﻧﻌﻢ ﻗﺎﻝ ‪ :‬ﻓﻘﺎﻝ ﻟﻠﺮﺳﻮﻝ‬
‫ﺖ ﺃﻫﻠﻲ ﻓﻘﻞ ‪ :‬ﺇﻥﱠ ﺍﻟﺸﱠﺠﺮ ﻗﺪ ﺃﻭْﺭﻕ ﻭﻗﻞ ‪ :‬ﺇﻥﱠ ﺍﻟﻨﱢﺴﺎ َﺀ ﻗﺪ ﺍﺷْﺘَﻜﺖ ﻭﺧﺮَﺯَﺕ ﺍﻟﻘِﺮﺏ ﰒﱠ ﻗﺎﻝ ﻟﻪ ‪ :‬ﺃﺗﻌ ِﻘﻞﹸ ﻗﺎﻝ ‪:‬‬
‫ﺍﺋ ِ‬
‫ﻧﻌﻢ ﻗﺎﻝ ‪ :‬ﺇ ﹾﻥ ﻛﻨﺖ ﺗَﻌ ِﻘﻞﹸ ﻓﻤﺎ ﻫﺬﺍ ﻗﺎﻝ ‪ :‬ﺍﻟﻠﻴﻞ ﻗﺎﻝ ‪ :‬ﺃﺭﺍﻙ ﺗﻌﻘﻞ ﺍﻧﻄﻠﻖ ﺇﱃ ﺃﻫﻠﻲ ﻓﻘﻞ ﳍﻢ ‪َ :‬ﻋﺮﱡﻭﺍ ﲨﻠﻲ‬
‫ﺍﻷﺻﻬﺐ ﻭﺍﺭ ﹶﻛﺒُﻮﺍ ﻧﺎﻗﱵ ﺍﳊﻤﺮﺍﺀ ﻭﺳﻠﻮﺍ ﺣﺎﺭﺛﹰﺎ ﻋﻦ ﺃﻣﺮﻱ ﻭﻛﺎﻥ ﺣﺎﺭﺙ ﺻﺪﻳﻘﹰﺎ ﻟﻪ ﻓﺬﻫﺐ ﺍﻟﺮﱠﺳﻮ ﹸﻝ ﻓﺄﺧَﺒﺮَﻫﻢ‬
‫ﻓﺪﻋَﻮﺍ ﺣﺎﺭﺛﹰﺎ ﻓﻘﺺﱠ ﻋﻠﻴﻪ ﺍﻟﺮﱠﺳﻮ ﹸﻝ ﺍﻟﻘِﺼﺔ ﻓﻘﺎﻝ ﺃﻣّﺎ ﻗﻮﻟﻪ ‪ :‬ﺇﻥﱠ ﺍﻟﺸﱠﺠَﺮ ﻗﺪ ﺃﻭﺭﻕ ﻓﻘﺪ ﺗﺴﻠﱠﺢ ﺍﻟﻘﻮﻡ‬

‫ﺏ ﻟﻠﻐﺰﻭ ﻭﺃﻣﺎ‬
‫ﻭﺃﻣّﺎ ﻗﻮﻟﻪ ‪ :‬ﺇﻥ ﺍﻟﻨﺴﺎﺀ ﻗﺪ ﺍﺷﺘﻜﺖ ْ ﻭﺧﺮَﺯﺕ ﺍﻟﻘِﺮَﺏ ﻓﻴﻘﻮﻝ ‪ :‬ﻗﺪ ﺍﲣﺬﺕ ﺍﻟﺸﱢﻜﺎ ﻭﺧَﺮﺯﺕ ﺍﻟ ِﻘ َﺮ َ‬
‫ﻗﻮﻟﻪ ‪ :‬ﻫﺬﺍ ﺍﻟﻠﻴﻞ ﻓﺈﻧﱠﻪ ﻳﻘﻮﻝ ‪ :‬ﺃﺗﺎﻛﻢ ﺟَﻴﺶٌ ﻣﺜ ﹸﻞ ﺍﻟﻠﻴﻞ ﻭﺃﻣّﺎ ﻗﻮﻟﻪ ‪ :‬ﻋﺮﱡﻭﺍ ﲨﻠﻲ ﺍﻷﺻﻬْﺐ ﻓﻴﻘﻮﻝ ‪ :‬ﺍﺭﲢﻠﻮﺍ ﻋﻦ‬
‫ﺍﻟﺼﱠﻤﱠﺎﻥ ﻭﺃﻣﺎ ﻗﻮﻟﻪ ‪ :‬ﺍﺭ ﹶﻛﺒُﻮﺍ ﻧﺎﻗﱵ ﺍﳊﻤﺮﺍﺀ ﻓﻴﻘﻮﻝ ﺍﻧ ﹺﺰﻟﹸﻮﺍ ﺍﻟﺪﱠﻫﻨﺎﺀ ‪.‬‬
‫ﻭﻛﺎﻥ ﺍﻟﻘﻮﻡ ﻗﺪ ﻬﺗﻴﱠﺆﻭﺍ ﻟ َﻐﺰْﻭﻫﻢ ﻓﺨﺎﻓﻮﺍ ﺃﻥ ﻳُﻨﺬِﺭﻫﻢ ﻓﺄﻧﺬﺭﻫﻢ ﻭﻫﻢ ﻻ ﻳﺸﻌﺮﻭﻥ ﻓﺠﺎﺀ ﺍﻟﻘﻮ ُﻡ ﻳﻄﻠﺒﻮﻬﻧﻢ ﻓﻠﻢ‬
‫ﻳﹺﺠﺪُﻭﻫﻢ ‪.‬‬

‫ﻗﺼﺔ ﺍﻟﻌﻄﺎﺭﺩﻱ‬

‫ﲔ ﱂ ﻳﺮﺟﹺﻊ ﳍ ْﻢ ﻗﹶﻮ ﹰﻻ ﺣﲔ‬

‫ﻭﻛﺬﻟﻚ ﺻﻨﻊ ﺍﻟﻌُﻄﺎﺭﺩﻱ ﰲ ﺷﺄﻥ ﺷِﻌﺐ ﺟﺒﻠﺔ ﻭﻫﻮ ﻛﺮﹺﺏ ﺑﻦ ﺻﻔﻮﺍﻥ ﻭﺫﻟﻚ ﺃﻧﻪ ﺣ َ‬
‫ﺳﺄﻟﻮﻩ ﺃﻥ ﻳﻘﻮﻝ ﻭﺭَﻣﻰ ﺑﺼُﺮﱠﺗﲔ ﰲ ﺇﺣﺪﺍﳘﺎ ﺷﻮﻙ ﻭﺍﻷﺧﺮﻯ ﺗﺮﺍﺏ ﻓﻘﺎﻝ ﻗﻴﺲ ﺑﻦ ﺯﻫﲑ ‪ :‬ﻫﺬﺍ ﺭﺟﻞﹲ ﻣﺄﺧﻮﺫﹲ‬
‫ﻋﻠﻴﻪ ﺃﻻ ﻳﺘﻜﻠﱠﻢ ﻭﻫﻮ ﻳﻨﺬِﺭﻛﻢ ﻋﺪَﺩﹰﺍ ﻭ َﺷ ﻮْﻛﺔ ‪.‬‬
‫ﺕ ﺍﻟﺸﱠ ْﻮ ﹶﻛ ِﺔ َﺗﻜﹸﻮ ﹸﻥ ﻟﹶﻜ ْﻢ ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻠﹼ ُﻪ ﻋﺰﱠ ﻭﺟﻞﱠ ‪َ :‬ﻭَﺗ َﻮﺩﱡﻭ ﹶﻥ ﹶﺃﻥﱠ ﹶﻏ ْﻴ َﺮ ﺫﹶﺍ ِ‬

‫ﺷﻌﺮ ﰲ ﺻﻔﺔ ﺍﳋﻴﻞ ﻭﺍﳉﻴﺶ‬

‫ﺴﻚُ ( ) ﻳُ ﹾﻔَﺘﻖُ ﻣِﻦ ﺃﻋْﺮﺍﺿﻬﺎ ﻭﻳُﻬﺘﻚ **‬ ‫ﺖ ﺍﻟﻘﹸﺒ ﹸﺔ ﻻ ﺗﺴﺘ ْﻤ ِ‬

‫ﺴ ِ‬
‫ﺖ ﺍﻟﺪﱢﻳ َﻦ ﺩﻳﻨﹰﺎ ﻳُﺆْﻓﹶﻚ ** ﻭﺃ ْﻣ َ‬
‫ﻗﺎﻝ ﺃﺑُﻮ ﳔﻴﻠﺔ ‪ ) :‬ﳌﺎ ﺭﺃﻳ ُ‬
‫ﺤﺮﱠﻙُ ( ﻭﻗﺎﻝ ﻣﻨَﺼﻮﺭٌ‬
‫ﺳﺮﺕ ﻣﻦ ﺍﻟﺒﺎﺏ ﻓﹶﻄﺎ َﺭ ﺍﻟﺪﱠﻛ َﺪﻙُ ( ) ﻣﻨﻬﺎ ﺍﻟﺪﱠﺟُﻮﺟﻲﱡ ﻭﻣِﻨﻬﺎ ﺍﻷ ْﺭَﻣﻚُ ** ﻛﺎﻟﹼﻠﻴﻞ ﺇﻻﱠ ﺃﻧﱠﻬﺎ َﺗ َ‬
‫ﺍﻟﻨﱠﻤﺮﻱ ‪ :‬ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﻛﺄﻧﱠﻬﻢ ﻟﻴﻞﹲ ﺇﺫﺍ ﺍﺳﺘﻨ ِﻔﺮُﻭﺍ ** ﺃﻭ ﻟﹸﺠﱠﺔﹲ ﻟﻴﺲ ﳍﺎ ﺳﺎﺣ ﹸﻞ (‬

‫ﻭﻗﺎﻝ ﺍﻟﻌﺠﺎﺝ ‪ ) :‬ﻛﺄﻧﱠﻤﺎ ﺯُﻫﺎﺅﻩ ﺇﺫﺍ ُﺟ ﹺﻬ ْﺮ ** ﻟﻴﻞﹲ َﻭ ﹺﺭﺯﱞ َﻭ ﹾﻏ ﹺﺮ ِﻩ ﺇﺫﺍ َﻭ ﹶﻏ ْﺮ ( ﺳﺎ ﹴﺭ َﺳﺮَﻯ ﻣِﻦ ِﻗﺒَﻞ ﺍﻟ َﻌ ْﻴ ﹺﻦ ﻓﺠﺮ ﻭﰲ ﻫﺬﺍ‬
‫ﻕ ﺭﺅُﻭﺳﻬﻢ ** ﻭﺃﺳﻴﺎﻓﹶﻨﺎ ﻟﻴﻞﹲ ﻬﺗﺎﻭﻯ ﻛﻮﺍﻛﺒُﻪ ( ﻭﻗﺎﻝ‬ ‫ﺍﻟﺒﺎﺏ ﻭﻟﻴﺲ ﻣﻨﻪ ﻳﻘﻮﻝ ﺑﺸﱠﺎﺭ ‪ ) :‬ﻛﺄﻥﱠ ﻣُﺜﺎ َﺭ ﺍﻟﻨﱠﻘﻊ ﻓﻮ َ‬
‫ﺾ ﺍﳌﺒَﺎﺗﲑُ ( ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﻗﺪ ﻏﻠﺐ‬ ‫ﻛﻠﺜﻮﻡ ﺑﻦ ﻋﻤﺮﻭ ‪ ) :‬ﺗَﺒﲏ ﺳﻨﺎﺑﻜﹸﻬﻢ ﻣﻦ ﻓﻮﻕ ﺃﹶﺭﺅﺳﻬﻢ ** ﺳﻘﻔﺎ ﻛﻮﺍﻛﺒﻪ ﺍﻟﺒﹺﻴ ُ‬
‫ﺏ ﻬﺑﺎ ﻳُﻐَﻨﱢﻲ ﻭَﺣﺪَﻩ ** َﻫﺰﹺﺟﹰﺎ ﻛ ِﻔ ْﻌ ﹺﻞ ﺍﻟﺸﱠﺎﺭﺏ ﺍﳌﺘﺮﻧﱢﻢ ( )‬
‫ﻋﻠﻴﻪ ﺑﺸّﺎﺭ ﻛﻤﺎ ﻏﻠﺐ ﻋﻨﺘﺮ ﹸﺓ ﻋﻠﻰ ﻗﻮﻟﻪ ‪ ) :‬ﻓﺘَﺮَﻯ ﺍﻟﺬﱡﺑﺎ َ‬
 ‫ﺽ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ‬
‫ﹶﻏﺮﹺﺩﹰﺍ ﻳُﺤﻚﱡ ِﺫﺭَﺍﻋﻪ ﺑ ِﺬﺭَﺍﻋﻪ ** ﻓِﻌﻞ ﺍ ﹸﳌ ِﻜﺐﱢ ﻋﻠﻰ ﺍﻟﺰﱢﻧﺎ ِﺩ ﺍﻷﺟﺬﹶﻡ ( ﻓﻠﻮ ﺃﻥﱠ ﺍﻣﺮﺃ ﺍﻟﻘﹶﻴﺲ ﻋَﺮ َ‬
‫ﻟﻌﻨﺘﺮﺓ ﻻﻓﺘَﻀَﺢ ‪.‬‬

‫ﻣﻘﻄﻌﺎﺕ ﺷﱴ‬
‫ﺖ ﻓﻴﻬﺎ‬
‫ﻀ ُ‬‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﳌﻌﲎ ‪ ) ( :‬ﻭﻓﻼ ٍﺓ ﻛﺄﻧﱠﻤﺎ ﺍﺷﺘْﻤَﻞ ﺍﻟﹼﻠﻲ ** ﹸﻝ ﻋﻠﻰ ﺭَﻛﺒﹺﻬﺎ ﺑﺄﺑﻨﺎ ِﺀ ﺣﺎ ﹺﻡ ( ) ﺧ ْ‬
‫ﺖ ** ﻭﻻ َﺟﺪِﻳ َﺪ ﺇﺫﺍ ﱂ‬
‫ﻱ ﻇﹶﻬﲑ ٍﺓ ﻭﻇﹶﻼﻡ ( ﻭﻗﺎﻝ ﺍﻟ َﻌﺮْﺟﻲﱡ ‪ ) :‬ﲰّﻴﺘﲏ ﺧَﻠﻘﹰﺎ َﲞﻠﱠٍﺔ ﻗ ُﺪ َﻣ ْ‬ ‫ﺇﱃ ﺍﳋﹶﻠﻴﻔﺔ ﺑﺎﻟﺮّ ** ﻗﱠ ِﺔ ْﲝ َﺮ ْ‬
‫ﻑ‬
‫ﳋﹶﻠﻖُ ( ) ﻳﺎ ﺃﻳﻬﺎ ﺍﳌﺘﺤﻠﱢﻲ ﻏ ْﻴ َﺮ ﺷِﻴﻤَﺘﻪ ** ﻭ ِﻣ ْﻦ ﺧﻼﺋﻘ ِﻪ ﺍﻹﻗﺼﺎ ُﺩ ﻭﺍﹶﳌ ﹶﻠﻖُ ( ) ﺍﺭﺟ ْﻊ ﺇﱃ ﺧِﻴﻤِﻚ ﺍﳌﻌﺮﻭ ِ‬ ‫ﻳُﻠﺒَﺲ ﺍ ﹶ‬
‫ﳋ ﹸﻠ ُﻖ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﺃﻭﺩَﻯ ﺍﳋِﻴﺎﺭُ ِﻣ َﻦ ﺍﳌﻌﺎ ِﺷ ﹺﺮ ﻛﻠﻬ ْﻢ ** ﻭﺍﺳَﺘﺐﱠ ﺑَﻌْﺪَﻙ ﻳﺎ‬
‫َﺩ ْﻳ َﺪﻧُﻪ ** ﺇﻥ ﺍﻟﺘﱠﺨَﻠ َﻖ ﻳﺄﰐ ﺩُﻭَﻧﻪُ ﺍ ﹸ‬
‫ﺲ ( ) ﻭﺗﻨﺎﺯَﻋﻮﺍ ﰲ ﻛﻞﱢ ﺃﻣ ﹺﺮ ﻋﻈﻴﻤ ٍﺔ ** ﻟﻮ ﻗ ْﺪ ﺗﻜﻮ ﹸﻥ ﺷﻬ ْﺪ ﹸﻬﺗ ْﻢ ﱂ ﻳ ْﻨﹺﺒﺴُﻮﺍ (‬
‫ﻛﹸ ﹶﻠْﻴﺐُ ﺍ ﹶﳌﺠْﻠ ُ‬

‫ﺱ ﰲ ﳎﻠِﺲ ﻛﻠﻴﺐ ﻭﻫﻮ ﻗﻮﻟﻪ ‪) :‬‬ ‫ﺱ ﻋﻠﻰ ﺃﻧﻪ ﻣﻮﻟﱠﺪ ﺷﺎﻃﺮ ﺃﺷﻌ َﺮ ﻣﻦ ﺷﻌﺮ ﻣﻬﻠﻬﻞ ﰲ ﺇﻃﺮﺍﻕ ﺍﻟﻨﱠﺎ ﹺ‬ ‫ﺕ ﺃﰊ ﻧﻮﺍ ﹴ‬
‫ﻭﺃﺑﻴﺎ ُ‬
‫ﺨ ﹺﻞ ** ﻭﻗﺪ ﺣﻞﱠ ﰲ ﺩَﺍ ﹺﺭ ﺍﻷﻣﺎﻥ ِﻣ َﻦ ﺍﻷﻛﹾﻞ ( ) ﻭﻣﺎ ﺧﺒ ُﺰ ُﻩ ﺇﻻﱠ ﻛﺂ ﻭَﻯ ﻳُﺮﻯ ﺍﺑﻨﻬﺎ **‬ ‫ﻋﻠﻰ ﺧﺒﺰ ﺇﲰﺎﻋﻴ ﹶﻞ ﻭﺍ ِﻗﻴَﺔ ﺍﻟﺒُ ْ‬
‫ﲑ ﺭُﺅﻳ ٍﺔ ** ﺳِﻮﻯ ﺻُﻮﺭٍﺓ ﻣﺎ ﺃﻥ ُﺗ ِﻤﺮﱡ ﻭﻻ ﺗُﺤْﻠﻲ‬
‫ﻭﱂ ﺗُ َﺮ ﺁﻭﻯ ﰲ ﺍﳊﺰﻭﻥ ﻭﻻ ﺍﻟﺴَﱠ ْﻬ ﹺﻞ ( ) ﳛﺪﺙ ﻋﻨﻬﺎ ﺍﻟﻨﱠﺎﺱ ﻣﻦ ﻏ ﹺ‬
‫ﺖ ﺍﻟَﺒ ﹾﻘ ﹺﻞ ( ) ﻭﺇ ﹾﺫ ﻫﻮ ﻻ ﻳﺴﺘﺐﱡ َﺧﺼْﻤﺎ ِﻥ ﻋِﻨﺪَﻩ **‬
‫ﱄ ﳛﻤﻲ ﻋﺰﱡﻩ َﻣﻨْﺒ َ‬
‫ﺐ ﺑ ُﻦ ﻭﺍﺋ ﹴﻞ ** ﻟﹶﻴﺎ ﹶ‬‫( ) ﻭﻣﺎ ﺧﺒﺰُﻩ ﺇﻻﱠ ﻛﻠﻴ ُ‬
‫ﻭﻻ ﺍﻟﻘﻮ ﹸﻝ ﻣﺮﻓﻮﻉٌ ﺑﹺﺠﺪ ﻭﻻ َﻫ ْﺰ ﹺﻝ (‬

‫ﻉ َﺩﻓﹾﻌﻪُ‬
‫) ﻓﺈ ﹾﻥ ﺧ ْﺒ ُﺰ ﺇﲰﺎﻋﻴﻞ ﺣﻞﱠ ﺑﻪ ﺍﻟﺬﻱ ** ﺃﺻﺎﺏ ﻛﻠﻴﺒﹰﺎ ﱂ ﻳﻜﻦ ﺫﺍﻙ ﻋﻦ َﺑﺬﹾﻝ ( ) ﻭﻟﻜ ْﻦ ﻗﻀﺎﺀٌُ ﻟﻴﺲ ﻳُﺴﻄﺎ ُ‬
‫** ﲝﻴﻠ ِﺔ ﺫﻱ َﺩ ْﻫ ﹴﻲ ﻭﻻ ِﻓ ﹾﻜ ﹺﺮ ﺫﻱ ﻋﻘﻞ (‬

‫ﺷﻌﺮ ﺍﻟﻌﺮﺏ ﻭﺍﳌ ﻮﻟﺪﻳﻦ‬

‫ﺏ ﺍﳋﺼﻮﻣﺔ ﻓﻴﻬﺎ ‪ :‬ﺃﻥﹼ ﻋﺎﻣّﺔ ﺍﻟﻌﺮﺏ ﻭﺍﻷﻋﺮﺍﺏ ﻭﺍﻟﺒﺪ ﹺﻭ ﻭﺍﳊﻀﺮ ﻣﻦ ﺳﺎﺋﺮ‬ ‫ﺸﻢُ ﻣﻨﻬﺎ ﻭﻻ ﺃﻫﺎ ُ‬
‫ﻭﺍﻟﻘﻀﻴﺔ ﺍﻟﱵ ﻻ ﺃﺣﺘ ِ‬
‫ﺐ ﳍﻢ ﰲ ﻛﻞﱢ ﻣﺎ ﻗﺎﻟﻮﻩ ‪.‬‬ ‫ﺍﻟﻌﺮﺏ ﺃﺷﻌﺮ ﻣﻦ ﻋﺎﻣﱠﺔ ﺷﻌﺮﺍﺀ ﺍﻷﻣﺼﺎﺭ ﻭﺍﻟ ﹸﻘﺮَﻯ ﻣﻦ ﺍﳌﻮﻟﺪﺓ ﻭﺍﻟﻨﺎﺑﺘﺔ ﻭﻟﻴﺲ ﺫﻟﻚ ﺑﻮﺍﺟ ﹴ‬
‫ﻂ ﺇﻻﱠ ﰲ ﺭﺍﻭﻳ ٍﺔ ﻟﻠﺸﻌ ﹺﺮ‬
‫ﻭﻗﺪ ﺭﺃﻳﺖ ﻧﺎﺳﹰﺎ ﻣﻨﻪ ﻳﺒﻬﺮﹺﺟﻮﻥ ﺃﺷﻌﺎ َﺭ ﺍﳌﻮﻟﹼﺪﻳﻦ ﻭﻳﺴﺘﺴﻘِﻄﻮﻥ ﻣَﻦ ﺭﻭﺍﻫﺎ ﻭﱂ ﺃﺭ ﺫﻟﻚ ﻗ ﹸّ‬
‫ﲑ ﲜﻮﻫﺮ ﻣﺎ ﻳﺮﻭﻯ ﻭﻟﻮ ﻛﺎﻥ ﻟﻪ ﺑﺼﺮٌ ﻟﻌﺮَﻑ ﻣﻮﺿ َﻊ ﺍﳉﻴﱢﺪ ﳑﱠﻦ ﻛﺎﻥ ‪ .‬ﻭﰲ ﺃﻱﱢ ﺯﻣﺎﻥ ﻛﺎﻥ ‪.‬‬ ‫ﲑ ﺑﺼ ﹴ‬
‫ﻏﹺ‬

‫ﲔ ﻭﳓﻦ ﰲ ﺍﳌﺴﺠﺪ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﺃﻥ ﻛﻠﱠﻒ‬ ‫ﻭﺃﻧﺎ ﺭﺃﻳﺖ ﺃﺑﺎ ﻋﻤﺮﻭ ﺍﻟﺸﻴﺒﺎﱐﱠ ﻭﻗﺪ ﺑﻠﻎ ﻣﻦ ﺍﺳﺘﺠﺎﺩﺗﻪ ﳍﺬﻳﻦ ﺍﻟﺒﻴﺘ ﹺ‬
‫ﻼ ﺣﱴ ﺃﺣﻀﺮﻩ ﺩﻭﺍﹰﺓ ﻭﻗﺮﻃﺎﺳﹰﺎ ﺣﺘﱠﻰ ﻛﺘﺒﻬﻤﺎ ﻟﻪ ﻭﺃﻧﺎ ﺃﺯﻋﻢ ﺃﻥﱠ ﺻﺎﺣﺐ ﻫﺬﻳﻦ ﺍﻟﺒﻴﺘﲔ ﻻ ﻳﻘﻮﻝ ﺷﻌﺮﹰﺍ ﺃﺑﺪﹰﺍ‬ ‫ﺭﺟ ﹰ‬
‫ﺕ‬
‫ﺴَﺒﻦﱠ ﺍﳌﻮ َ‬‫ﺖ ﺃﻥﹼ ﺍﺑﻨَﻪ ﻻ ﻳﻘﻮﻝ ﺷﻌﺮﹰﺍ ﺃﺑﺪﹰﺍ ﻭﳘﺎ ﻗﻮﻟﻪ ‪ ) :‬ﻻ ﲢ ِ‬ ‫ﻭﻟﻮﻻ ﺃﻥ ﺃﺩ ِﺧ ﹶﻞ ﰲ ﺍﳊﻜﻢ ﺑﻌﺾ ﺍﻟﻔﺘﻚ ﻟﺰﻋﻤ َ‬
‫ﺕ ﺳُﺆﺍ ﹸﻝ ﺍﻟﺮﱢﺟﺎ ﹺﻝ ( ) ﻛﻼﳘﺎ ﻣﻮﺕٌ ﻭﻟ ِﻜﻦﱠ ﺫﹶﺍ ** ﺃﻓ ﹶﻈ َﻊ ﻣﻦ ﺫﺍ َﻙ ﻟﺬﻝﱢ ﺍﻟﺴﱡﺆﺍﻝ (‬
‫ﺕ ﺍﻟﺒﹺﻠﹶﻰ ** ﻓﹶﺈﻧﱠﻤﺎ ﺍﳌﻮ ُ‬
‫َﻣ ْﻮ َ‬

‫ﺍﻟﻘﻮﻝ ﰲ ﺍﳌﻌﲎ ﻭﺍﻟﻠﻔﻆ‬

 ‫ﺦ ﺇﱃ ﺍﺳﺘﺤﺴﺎ ِﻥ ﺍﳌﻌﲎ ﻭﺍﳌﻌﺎﱐ ﻣﻄﺮﻭﺣﺔﹲ ﰲ ﺍﻟﻄﺮﻳﻖ ﻳﻌﺮﻓﻬﺎ ﺍﻟﻌﺠﻤﻲﱡ ﻭﺍﻟﻌﺮﰊﱡ ﻭﺍﻟﺒﺪﻭﻱﱡ ﻭﺍﻟﻘﺮَﻭﻱ‬ ‫ﻭﺫﻫﺐ ﺍﻟﺸﱠﻴ ُ‬
‫ﻭﺍﳌﺪﱐﹼ ﻭﺇﻧﱠﻤﺎ ﺍﻟﺸﺄ ﹸﻥ ﰲ ﺇﻗﺎﻣ ِﺔ ﺍﻟﻮﺯﻥ ﻭﲣﻴﱡﺮ ﺍﻟﻠﻔﻆ ﻭﺳﻬﻮﻟﺔ ﺍﳌﺨﺮﺝ ﻭﻛﺜﺮﺓ ﺍﳌﺎﺀ‬

‫ﺿﺮْﺏ ﻣﻦ ﺍﻟﻨﱠﺴﺞ ﻭﺟﻨﺲٌ ﻣﻦ ﺍﻟﺘﱠﺼﻮﻳﺮ ‪.‬‬

‫ﻭﰲ ﺻﺤﱠﺔ ﺍﻟﻄﺒﻊ ﻭﺟَﻮﺩَﺓ ﺍﻟﺴﱠﺒﻚ ﻓﺈﳕﺎ ﺍﻟﺸﻌﺮ ﺻﻨﺎﻋﺔﹲ ﻭ َ‬
‫ﻚ ﻻ ﺗﻘﻮ ﹸﻝ ﺍﻟﺸﱢﻌﺮ ﻗﺎﻝ ‪ :‬ﺍﻟﺬﻱ ﳚﻴﺌﹸﲏ ﻻ ﺃﺭﺿﺎﻩ ﻭﺍﻟﺬﻱ ﺃﺭْﺿﺎﻩ ﻻ ﳚﻴﺌﲏ ‪.‬‬
‫ﻭﻗﺪ ﻗﻴﻞ ﻟﻠﺨَﻠﻴ ﹺﻞ ﺑ ﹺﻦ ﺃﲪﺪ ‪ :‬ﻣﺎ ﻟ َ‬
‫ﻒ ﲡِﺪُﻙ ﻗﺎﻝ ‪:‬‬
‫ﺏ ﺍﻷﻋﺮﺍﰊﱢ ﺣﲔ ﻗﻴﻞ ﻟﻪ ‪ :‬ﻛﻴ َ‬
‫ﻓﺄﻧﺎ ﺃﺳﺘﺤﺴﻦ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻛﻤﺎ ﺃﺳﺘﺤﺴﻦ ﺟﻮﺍ َ‬

‫ﺷﻌﺮ ﺍﺑﻦ ﺍﳌﻘﻔﻊ‬

‫ﻭﻗﻴﻞ ﻻﺑﻦ ﺍﳌﻘﻔﱠﻊ ‪ :‬ﻣﺎ ﻟﻚ ﻻ ﲡﻮ ُﺯ ﺍﻟﺒﻴﺖ ﻭﺍﻟﺒﻴﺘﲔ ﻭﺍﻟﺜﻼﺛﺔ ﻗﺎﻝ ‪ :‬ﺇ ﹾﻥ ُﺟ ْﺰﺗُﻬﺎ ﻋﺮَﻓﻮﺍ ﺻﺎﺣﺒَﻬﺎ ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﺴﺎﺋﻞ ‪:‬‬
‫ﻭﻣﺎ ﻋﻠﻴﻚ ﺃ ﹾﻥ ﺗُﻌﺮَﻑ ﺑﺎﻟﻄﱢﻮﺍﻝ ﺍﳉﻴﺎﺩ ﻓﻌﻠﻢ ﺃﻧﱠﻪ ﱂ ﻳﻔﻬ ْﻢ ﻋﻨﻪ ‪.‬‬
‫ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﳌﻮﻟﺪ ﻭﺍﻷﻋﺮﺍﰊ ﻭﻧﻘﻮﻝ ‪ :‬ﺇﻥ ﺍﻟﻔﹶﺮﻕ ﺑﲔ ﺍﳌﻮﻟﱠﺪ ﻭﺍﻷﻋﺮﺍﰊ ‪ :‬ﺃﻥﱠ ﺍﳌﻮﻟﱠﺪ ﻳﻘﻮﻝ ﺑﻨﺸﺎﻃﻪ ﻭﲨﻊ ﺑﺎﻟﻪ‬
‫ﺏ ﻛﻼﻣُﻪ ‪.‬‬‫ﺖ ﻗﹸ ﻮﱠﺗُﻪ ﻭﺍﺿﻄﺮ َ‬
‫ﺕ ﺍﻟﻼﺣ ﹶﻘ ﹶﺔ ﺑﺄﺷﻌﺎ ﹺﺭ ﺃﻫ ﹺﻞ ﺍﻟﺒﺪﻭ ﻓﺈﺫﺍ ﺃﹶﻣﻌ َﻦ ﺍﳓﻠﱠ ْ‬
‫ﺍﻷﺑﻴﺎ َ‬

‫ﻕ ﻋﻨ َﺪ ﺍﻟﺴّﺎﺩﺓ ﻳﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ‬

‫ﺷﻌﺮ ﰲ ﺗﻌﻈﻴﻢ ﺍﻷﺷﺮﺍﻑ ﻭﰲ ﺷﺒﻴ ٍﻪ ﲟﻌﲎ ﻣﻬﻠﻬ ﹴﻞ ﻭﺃﰊ ﻧُﻮَﺍﺱ ﰲ ﺍﻟﺘﱠﻌﻈﻴﻢ ﻭﺍﻹﻃﺮﺍ ﹺ‬
‫ﻉ ﰲ ﻋِﺮﻧﻴﻨﻪ ﺷَﻤ ُﻢ ( ) ﻳﻐﻀِﻲ ﺣَﻴﺎ ًﺀ ﻭﻳﻐﻀَﻰ‬ ‫ﺾ ﺑﲏ ﻣﺮﻭﺍﻥ ‪ ) :‬ﰲ ﻛﻔﱢﻪ ﺧَﻴْﺰَﺭَﺍﻥﹲ ﹺﺭﳛُﻪ َﻋﹺﺒ ٌﻖ ** ﰲ ﻛﻒﱢ ﺃ ْﺭ َﻭ َ‬ ‫ﰲ ﺑﻌ ﹺ‬
‫ﺖ ﺍﻟﻜ ِﻠﻢُ‬‫ﺴﻢُ ( ) ﺇﻥ ﻗﺎﻝ ﻗﺎﻝ ﲟﺎ َﻳ ْﻬﻮَﻯ ﺟَﻤﻴﻌُﻬ ُﻢ ** ﻭﺇﻥ ﺗﻜﻠﱠ َﻢ ﻳﻮﻣﹰﺎ ﺳﺎ َﺧ ِ‬ ‫ﲔ ﻳﺒَﺘ ِ‬
‫ِﻣ ْﻦ ﻣَﻬﺎﺑﺘِﻪ ** ﻓﻤﺎ ﻳﻜﻠﱠﻢ ﺇﻻﱠ ﺣ َ‬
‫ﺕ ﻣﺎﺛﻠﺔ ** ﻟِﺴﻠﻴ ﹺﻞ‬
‫ﺕ ﻳﺎ ﻗﹸﹶﺜﻢُ ( ) ﻓﺘَﺮَﻯ ﺍﻟﺴﺎﺩﺍ ِ‬ ‫ﳋ ْﻴﺮَﺍ ِ‬
‫ﻉ ﻭﻫﺎﺗﻔ ٍﺔ ** َﻳ ْﺪﻋُﻮ َﻙ ﻳﺎ ﻗﹶﺜ َﻢ ﺍ ﹶ‬
‫ﻒ ﺑﻚ ﻣِﻦ ﺩﺍ ﹴ‬‫( ) ﹶﻛ ْﻢ ﻫﺎﺗ ٍ‬
‫ﺍﻟﺸﱠﻤﺲ ﻣﻦ ﻗﹶﻤﺮ ْﻩ ( ) ﻓﹶﻬ ُﻢ ﺷَﺘﱠﻰ ﹸﻇﻨُﻮﻧُﻬ ُﻢ ** َﺣ ﹶﺬ َﺭ ﺍﳌﻄﻮﻱﱢ ﻣﻦ َﺧَﺒ ﹺﺮ ْﻩ (‬

‫ﰲ ﺳﺮﻳﺮﻩ ** ﺇﺫﺍ‬ ‫ﺢ ﺍﳌﻨﺼﻮﺭ ﻭﻫﻮ ﺷﺒﻴ ٌﻪ ﻬﺑﺬﺍ ﻭﻟﻴﺲ ﻣﻨﻪ ‪ ) :‬ﻟﻪ ﳊﻈﺎﺕ ﻋ ْﻦ ﺣِﻔﺎ ﹾ‬ ‫ﻭﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺑ ُﻦ َﻫ ْﺮ َﻣ ﹶﺔ ﰲ ﻣﺪﻳ ﹺ‬
‫ﺕ ﺑﺎﻟﱡﺜﻜﹾﻞ ﺛﺎﻛ ﹸﻞ ( ﺷﻌﺮ ﰲ‬ ‫ﻛﺮﱠﻫﺎ ﻓﻴﻬﺎ ﻋﻘﺎﺏٌ ﻭﻧﺎﺋ ﹸﻞ ( ) ﻓﺄﻡﱡ ﺍﻟﺬﻱ ﺃﻣﱠﻨْﺖ ﺁﻣِﻨﺔ ﺍﻟﺮﱠﺩَﻯ ** ﻭﺃﻡﱡ ﺍﻟﺬﻱ ﺃﻭﻋﺪ َ‬
‫ﺍﳊﻠﻒ ﻭﺍﻟﻌﻘﺪ ﻭﻗﺎﻝ ﻣُﻬﻠﻬ ﹲﻞ ﻭﻫﻮ ﻳﻘﻊ ﰲ ﺑﺎﺏ ﺍﳊﻠﻒ ُﻭﻛﱢﺪ ﺑ َﻌﻘﹾﺪ ‪ ) :‬ﻣﻠﹾﻨﺎ ﻋﻠﻰ ﻭﺍﺋﻞ ﻭﺃ ﹾﻓ ﹶﻠﺘَﻨﺎ ** َﻳ ﻮْﻣﹰﺎ ﻋﺪﻱﱞ‬
‫ﺡ ﳎﺘﻬﺪﹰﺍ ** ِﺣﻔﹾﻈﹰﺎ ﻟِﺤﻠﻔﻲ ﻭﺣﻠﻒ ﺫﻱ ﻳَﻤﻦ ( ) ﺃﺫﻛ ُﺮ ﻣِﻦ ﻋﻬﺪِﻧﺎ ﻭﻋﻬﺪ ِﻫﻢُ‬ ‫ﺖ ﻋﻨﻪ ﺍﻟﺮﱢﻣﺎ َ‬‫ﺟُ َﺮﻳْ َﻌ ﹶﺔ ﺍﻟﺬﱠﹶﻗ ﹺﻦ ( ) ﻋ ُ‬
‫ﻀ ﹺﻦ ( ) ﻳﺰﻳﺪﻩ ﺍﻟﻠﱠﻴ ﹸﻞ‬ ‫ﺏ ﻣﻦ َﺣ َ‬ ‫ﻑ ﺍﳍﻀﺎ ُ‬ ‫** ﻋﻬﺪﹰﺍ ﻭَﺛﻴﻘﹰﺎ َﲟْﻨﺤَﺮ ﺍﻟُﺒﺪُﻥ ( ) ﻣﺎ ﺑﻞﱠ ﲝﺮٌ ﻛﻔﹰﺎ ﺑﺼﻮﻓﺘﻬﺎ ** ﻭﻣﺎ ﺃﻧﺎ َ‬
‫ﳉﻤُﻮﺡ ﰲ ﺍﻟﺸﱠ ﹶﻄ ﹺﻦ (‬
‫ﻁﺍ ﹶ‬
‫ﻭﺍﻟﻨﱠﻬﺎ ُﺭ ﻣﻌﹰﺎ ** َﺷﺪﱠﹰﺍ ِﺧﺮَﺍ ﹶ‬

‫ﻼ ﺑﻨﺎ ﻭﳏﻠﹼﻤﹰﺎ ** ﻏﺪﺍﺓ ﻧ ﹸﻜﺮﱡ ﺍﳋ ْﻴ ﹶﻞ‬ ‫ﺷﻌﺮ ﰲ ﻣﺼﺮﻉ ﻋﻤﺮﻭ ﺑﻦ ﻫﻨﺪ ﻭﻗﺎﻝ ﺟﺎﺑﺮ ﺑﻦ ﺣَﻨﻲﱟ ﺍﻟﺘﻐﻠﱯّ ‪ ) :‬ﻓﺴﺎﺋﻞ ﺷُﺮَﺣﺒﻴ ﹰ‬
‫ﰲ ﻛﻞﱢ ﺧَﻨْﺪَﻕ ( ) ﻟﻌﻤﺮﻙ ﻣﺎ ﻋﻤﺮُﻭ ﺑ ُﻦ ﻫﻨ ٍﺪ ﻭﹶﻗ ْﺪ ﺩﻋﺎ ** ﻟﺘﺨﺪ َﻡ ﻟﻴﻠﻰ ﺃﻣﱠ ُﻪ ﲟﻮﻓﱠ ﹺﻖ ( ) ﻓﻘﺎﻡ ﺍﺑ ُﻦ ﻛﹸﻠﺜﻮﻡ ﺇﱃ‬
‫ﺐ ﺻﺎﰲ‬ ‫ﺿﺮْﺑ ﹰﺔ ** ﺑﺬِﻱ ﺷُ ﹶﻄ ﹴ‬
‫ﻚ ﻣِﻦ َﻧ ْﺪﻣَﺎﻧﹺﻪ ﺑﺎﳌﺨﻨﱠ ﹺﻖ ( ) ﻭﻋﻤﻤﻪ ﻋﻤﺪﹰﺍ ﻋﻠﻰ ﺍﻟﺮﱠﺃﺱ َ‬ ‫ﺴ َ‬
‫ﺍﻟﺴﱠﻴﻒ ﻣُﻐْﻀﺒﹰﺎ ** ﻓﺄﻣ َ‬
‫ﺍﳊﺪﻳﺪﺓ ﹾﳐﻔﹶﻖ (‬
‫ﲔ ﺃﻥ ﻳﺘﺼﺪﱠﻋﻮﺍ ( )‬ ‫ﺷﻌﺮ ﰲ ﺍﻷﻗﺎﺭﺏ ﻭﻗﺎﻝ ﺍﳌﺘﻠﻤﱢﺲ ‪ ) :‬ﻋﻠﻰ ﻛﻠﹼﻬﻢ ﺁﺳَﻰ ﻭﻟﻸَﺻﻞ ﺯﻟﻔﺔ ** ﻓﺰﺣﺰﺡ ﻋﻦ ﺍﻷﺩَﻧ َ‬
‫ﲑ ﺃﺧﻮﺍﱄ‬ ‫ﻉ ( ﻭﻗﺎﻝ ﺍﳌﺘﻠﻤﺲ ‪ ) :‬ﻭﻟﻮ ﻏ ُ‬ ‫ﻭﻗﺪ ﻛﺎﻥ ﺇﺧﻮﺍﱐ ﻛﺮﳝﹰﺎ ﺟﻮﺍﺭُﻫﻢ ** ﻭﻟﻜﻦﱠ ﺃﺻ ﹶﻞ ﺍﻟﻌُﻮﺩ ِﻣ ْﻦ َﺣ ْﻴﺚﹸ ﻳُﻨﺰ ُ‬
‫ﺖ ﺇﻻﱠ ِﻣ ﹾﺜ ﹶﻞ ﻗﺎﻃ ﹺﻊ ﻛﻔﱢ ِﻪ ** ﺑﻜﻒﱟ ﻟ ُﻪ ﺃ ْﺧﺮَﻯ‬
‫ﲔ ﻣﻴﺴﻤﺎ ( ) ﻭﻣﺎ ﻛﻨ ُ‬ ‫ﻕ ﺍﻟﻌﺮﺍﹺﻧ ﹺ‬
‫ﺃﺭﺍﺩُﻭﺍ ﻧﻘِﻴﻀَﱵ ** ﺟَﻌﻠﺖُ ﳍﻢ ﻓﻮ َ‬
‫ﻕ‬
‫ﻕ ﺇﻃﺮﺍ َ‬ ‫ﻒ ﻫﺬﻩ ** ﻓﻠﻢ ﺗَﺠ ِﺪ ﺍﻷ ْﺧﺮَﻯ ﻋﻠﻴﻬﺎ ُﻣ ﹶﻘﺪﱠﻣﺎ ( ) ﻓﺄﹶﻃﺮ َ‬ ‫ﺖ ﻫ ِﺬ ِﻩ َﺣ ْﺘ َ‬
‫ﻓﺄﹶﺻﺒﺢ ﺃ ْﺟﺬﹶﻣﺎ ( ) ﻳﺪﺍ ُﻩ ﺃﺻﺎﺑ ْ‬
‫ﺙ ﺇﻧﺎ ﻟﻮ ﺗَﺴﺎﻁﹸ ﺩِﻣﺎ ﺅُﻧﺎ ** َﺗﺰَﺍَﻳ ﹾﻠ َﻦ ﺣﺘﱠﻰ ﻻ َﳝﺲﱠ‬
‫ﺼﻤﱠﻤﺎ ( ) ﺃﺣﺎﺭ ﹸ‬
‫ﻉ ﹶﻟ َ‬
‫ﺍﻟﺸﺠﺎﻉ ﻭﻟﻮ َﻳﺮَﻯ ** ﻣَﺴﺎﻏﹰﺎ ﻟﻨﺎﺑَﻴ ِﻪ ﺍﻟﺸﺠﺎ ُ‬
‫ﺖ ﻋﻦ ﻗﻮﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻋﻨﻪ ﻷﰊ َﻣﺮْﱘ ﺍﳊﹶﻨﻔﻲ ‪ :‬ﻭﺍﻟﻠﹼ ِﻪ ﻷَﻧﺎ ﺃﺷﺪﱡ (‬ ‫ﺩَﻡٌ ﺩﻣﺎ ( ﻗﺎﻝ ‪ :‬ﻭﺳﺄﹶﻟ ُ‬
‫ﺑﻐﻀﹰﺎ ﻟﻚ ﻣﻦ ﺍﻷﺭﺽ ﻟﻠﺪﱠﻡ ﻗﺎﻝ ‪:‬‬

‫ﺖ ﻣﻜﺎﻧَﻪ ﺃﺑﻴﺾ ‪.‬‬‫ﺾ ﰲ ﺍﻷﺭﺽ ﻭﻣﱴ ﺟﻒﱠ ﻭﲡﻠﱠﺐ ﻓﻔﺮﻗﺘﻪ ﺭﺃﻳ َ‬ ‫ﻷﻥﱠ ﺍﻟﺪﱠﻡ ﺍﳉﺎﺭﻱ ﻣﻦ ﻛﻞﱢ ﺷﻲ ٍﺀ ﺑﻴّﻦ ﻻ ﻳﻐﻴ ُ‬
‫ﺇﻻﱠ ﺇﻥﱠ ﺻﺎﺣﺐ ﺍﳌﻨﻄ ﹺﻖ ﻗﺎﻝ ﰲ ﻛﺘﺎﺑﻪ ﰲ ﺍﳊﻴﻮﺍﻥ ‪ :‬ﻛﺬﻟﻚ ﺍﻟﺪﱢﻣﺎﺀ ﺇﻻﱠ َﺩ َﻡ ﺍﻟﺒﻌﲑ ‪.‬‬
‫ﻚ ﻣﻦ َﺳﻌْﺪ (‬
‫ﺖ ﰲ ﺳﻌ ٍﺪ ﻭﺃﻣﱡﻚ ﻣﻨ ُﻬ ُﻢ ** ﻏﺮﻳﺒﹰﺎ ﻓﻼ ﺗَﻐْﺮُﺭْﻙ ﺃﻣﱡ َ‬ ‫ﺃﺷﻌﺎﺭ ﺷﱴ ﻭﻗﺎﻝ ﺍﻟﻨﱠ ِﻤﺮُ ﺑ ُﻦ ﺗﻮﻟﹶﺐ ‪ ) :‬ﺇﺫﺍ ﻛﻨ َ‬
‫ﺏ َﺟ ﹾﻠ ِﺪ (‬
‫ﺖ ﺍﻟﻘﹶﻮ ﹺﻡ ﻣُﺼﻐًﻰ ﺇﻧَﺎﺅﻩ ** ﺇﺫﺍ ﱂ ُﻳﺰَﺍ ِﺣ ْﻢ ﺧﺎﹶﻟﻪُ ﺑﺄ ﹴ‬
‫ﻭﻗﺎﻝ ‪ ) :‬ﻭﺇﻥﱠ ﺍﺑ َﻦ ﺃﹸﺧ ِ‬

‫ﺱ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﻭﻣﺎ ﺗﺮَﻙ ﺍﳍﺎﺟﻮﻥ ﱄ‬

‫ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﲣﻴﱠ َﺮﻩُ ﺍﻟﻠﹼ ُﻪ ﺍﻟﻐﺪﺍﹶﺓ ﻟﺪِﻳﻨﻪ ** ﻋﻠﻰ ِﻋ ﹾﻠ ِﻤ ِﻪ ﻭﺍﻟﻠﹼﻪ ﺑﺎﻟ ِﻌ ﹾﻠ ﹺﻢ ﺃ ﹾﻓ َﺮ ُ‬
‫ﺠ ِﻠﻲّ ﺃﻭ ﺍﻟﻌُﻜﻠﻲّ ﻟﻨﻮﺡ ﺑﻦ ﺟﺮﻳﺮ ‪ ) :‬ﻭﻟﻘﺪ ﺃﺭﻯ ﻭﺍﳌﻘﹾﺘَﻀﻰ‬ ‫ﺼﺤّﹰﺎ ﻭﻟﻜﻨّﻲ ﺃﺭﻯ ﻣُﺘﺮﻗﹼﻌﺎ ( ﻭﻗﺎﻝ ﺍﻟ ِﻌ ْ‬ ‫ﰲ ﺃﺩﳝِﻜﻢ ** َﻣ َ‬
‫ﺴﺘَﻄ ْﻊ ﺷﻴﺌﹰﺎ ﹶﻓ َﺪﻋْﻪ ** ﻭﺟﺎ ﹺﻭﺯْﻩ‬
‫ﺡ ﺃﻥﱠ ﺃﺑﺎﻙ ﻻ ﻳُﻮﻓِﻴﻨﺎ ( ﻭﻗﺎﻝ ﻋﻤﺮﻭ ﺑﻦ ﻣﻌﺪ ﻳﻜﺮﺏ ‪ ) :‬ﺇﺫﺍ ﱂ َﺗ ْ‬ ‫ﻣﺘﺠ ﻮﱢﺯٌ ** ﻳﺎ ﻧﻮ ُ‬
‫ﻉ ( ﻭﻗﺎﻝ ﺍﳌﻘﻨﱠﻊ ﺍﻟﻜِﻨﺪﻱﱡ ‪) :‬‬ ‫ﻚ ﺃﻭ َﺳﻤَﻮﺕ ﹶﻟﻪُ ﻭﻟﻮ ُ‬
‫ﻉ ﻓ ﹸﻜ ﱡﻞ ﺃﻣ ﹴﺮ ** َﺳﻤَﺎ ﻟ َ‬
‫ﺻ ﹾﻠﻪُ ﺑﺎﻟﺰﱠﻣَﺎ ﹺ‬
‫ﺴﺘَﻄﻴﻊُ ( ) ﻭ ِ‬
‫ﺇﱃ ﻣَﺎ َﺗ ْ‬
‫ﻑ ﳚﺮﻱ ﻫﺎ ﻫُﻨﺎ ﻭﻫﻨﺎ (‬ ‫ﺐ ﺍﻟﺴﱡﻮ ِﺀ ﻛﺎﻟﺪﱠﺍﺀ ﺍﻟﻌَﻴﺎﺀ ﺇﺫﺍ ** ﻣَﺎ ﺍﺭﹶﻓﺾﱠ ﰲ ﺍﳉﻮ ِ‬ ‫ﻭﺻﺎﺣ ﹺ‬

‫ﱀ ﺩﻓﻨﺎ ( ) ﻛﻤ ْﻬ ﹺﺮ ﺳَﻮ ٍﺀ ﺇﺫﺍ ﺭﻓﱠﻌﺖ َﺳ ْﻴ َﺮﺗَﻪ ** ﺭﺍ َﻡ‬ ‫ﺕ ﺻﺎﺣﺒﹺﻪ ** ﻭﻣﺎ ﺭﺃﻯ ﻋﻨﺪﻩ ﻣﻦ ﺻﺎ ﹴ‬ ‫) ﻳُﻨﱯ ﻭﻳُﺨﺒﹺﺮ ﻋﻦ َﻋﻮْﺭﺍ ِ‬
‫ﻑ ﹶﻟﻪُ َﺟﻨَﻨﺎ (‬
‫ﺕ ﺫﺍ َﻙ ﻓﻼ ﺗ ْﻌ ﹺﺮ ْ‬
‫ﺤ َﻲ ﺫﺍﻙ ﻓﻜ ْﻦ ﻣﻨﻪ ﲟ ْﻌﺰَﻟ ٍﺔ ** ﺃﻭ ﻣﺎ َ‬
‫ﺍﳉﻤﺎﺡ ﻭﺇﻥ ﺧَﻔﱠﻀﺘﻪ َﺣ َﺮﻧَﺎ ( ) ﺇﻥ َﻳ ْ‬

‫ﺧﺼﺎﻝ ﺍﳊﺮﻡ‬

‫ﱯ ﻭﻳُﺮﻳﻐﻪ ﻭﻳﻌﺎﺭﺿﻪ ﻓﺈﹺﺫﺍ ﺩ َﺧ ﹶﻞ ﺍﳊﺮﻡ ﻛﻒﱠ ﻋﻨﻪ ‪.‬‬

‫ﺐ ﻳﺼﻴﺪ ﺍﻟﻈﱠ َ‬
‫ﻓﻤﻦ ﺧﺼﺎﻟﻪ ‪ :‬ﺃﻥﹼ ﺍﻟﺬﱢﺋ َ‬

‫ﺖ ﺣﺎﻟﹸﻪ ﻭﻻ‬‫ﻭﻣﻦ ﺧﺼﺎﻟﻪ ‪ :‬ﺃﻧّﻪ ﻻ ﻳﺴﻘﻂ ﻋﻠﻰ ﺍﻟﻜﻌﺒﺔ ﲪﺎﻡ ﺇﻻﹼ ﻭﻫﻮ ﻋﻠﻴﻞ ﻳُﻌﺮﻑ ﺫﻟﻚ ﻣﱴ ﺍﻣﺘُﺤ َﻦ ﻭﺗﻌﺮﱢﻓ ْ‬
‫ﻳﺴﻘﻂ ﻋﻠﻴﻬﺎ ﻣﺎ ﺩﺍ َﻡ ﺻﺤﻴﺤﺎﹰ ‪.‬‬
‫ﻭﻣﻦ ﺧﺼﺎﻟﻪ ‪ :‬ﺃﻧّﻪ ﺇﺫﺍ ﺣﺎﺫﻯ ﺃﻋﻠﻰ ﺍﻟﻜﻌﺒﺔ َﻋ َﺮ ﹶﻗ ﹲﺔ ﻣﻦ ﺍﻟﻄﹼﲑ ﻛﺎﻟﻴﻤﺎﻡ ﻭﻏﲑﻩ ﺍﻧﻔﺮَﻗﺖ ﻓِﺮﻗﺘﲔ ﻭﱂ ﻳﻌﻠﻬﺎ ﻃﺎﺋﺮٌ ﻣﻨﻬﺎ‬
‫‪.‬‬
‫ﺏ ﺍﻟﺬﻱ ﻣﻦ ِﺷﻖﱢ ﺍﻟﻌِﺮﺍﻕ ﻛﺎﻥ ﺍﳋِﺼﺐ ﻭﺍﳌﻄ ُﺮ ﰲ ﺗﻠﻚ ﺍﻟﺴﱠﻨﺔ ﰲ ِﺷﻖﱢ‬‫ﻭﻣﻦ ﺧﺼﺎﻟﻪ ‪ :‬ﺃﻧﱠﻪ ﺇﺫﺍ ﺃﺻﺎﺏ ﺍﳌﻄ ُﺮ ﺍﻟﺒﺎ َ‬
‫ﺐ‬
‫ﺍﻟﻌِﺮﺍﻕ ﻭﺇﺫﺍ ﺃﺻﺎﺏ ﺍﻟﺬﻱ ﻣِﻦ ِﺷﻖﱢ ﺍﻟﺸﱠﺎﻡ ﻛﺎﻥ ﺍﳋﺼْﺐ ﻭﺍﳌﻄﺮ ﰲ ﺗﻠﻚ ﺍﻟﺴﱠَﻨ ِﺔ ﰲ ِﺷﻖﱢ ﺍﻟﺸﺎﻡ ﻭﺇﹺﺫﺍ ﻋﻢﱠ ﺟﻮﺍﻧ َ‬
 ‫ﺼﺐُ ﻋﺎﻣّﹰﺎ ﰲ ﺳﺎﺋﺮ ﺍﻟﺒُﻠﺪﺍ ‪.‬‬
‫ﳋ ْ‬
‫ﺖ ﻛﺎﻥ ﺍﳌﻄ ُﺮ ﻭﺍ ِ‬
‫ﺍﻟﺒﻴ ِ‬
‫ﺖ ﻋﻠﻰ ﹶﻃﻮَﺍ ﹺﻝ ﺍﻟﺪﱠﻫ ﹺﺮ ﰒﱠ‬
‫ﺱ ﺍﻟﺒﻴ َ‬
‫ﻭﻣﻦ ﺧﺼﺎﻝ ﺍﳊﺮَﻡ ‪ :‬ﺃﻥﱠ ﺣَﺼَﻰ ﺍﳉﻤِﺎﺭ ﻳُﺮﻣﻰ ﻬﺑﺎ ﰲ ﺫﻟﻚ ﺍﳌﺮﻣﻰ ُﻣ ﹾﺬ ﻳﻮ َﻡ َﺣﺞﱠ ﺍﻟﻨﱠﺎ ُ‬
‫ﻛﺄﻧﱠﻪ ﻋﻠﻰ ﻣﻘﺪﺍ ﹴﺭ ﻭﺍﺣﺪ ﻭﻟﻮﻻ ﻣﻮﺿﻊ ﺍﻵﻳ ِﺔ ﻭﺍﻟﻌﻼﻣﺔ ﻭﺍﻷﻋﺠﻮﺑ ِﺔ ﺍﻟﱵ ﻓﻴﻬﺎ ﻟﻘﺪ ﻛﺎﻥ ﺫﻟﻚ ﻛﺎﳉﺒﺎﻝ ﻫﺬﺍ ِﻣ ْﻦ ﻏﲑ‬
‫ﺴﺤَﻪ ﺍﻟﺴﱡﻴﻮﻝ ﻭﻳﺄﺧُ ﹶﺬ ﻣﻨﻪ ﺍﻟﻨﱠﺎﺱ ‪.‬‬ ‫ﺃﻥ ﺗﻜ َ‬
‫ﻚ ﻋﻠﻰ ﻣﻦ ﻋﻼﻫﺎ ﻭﻻ ﻭﲟﻜﺔ ﺭﺟﺎﻝﹲ ﻣﻦ‬ ‫ﻭﻣﻦ ُﺳﻨﱠﺘﻬﻢ ‪ :‬ﺃﻥﱠ ﻛﻞﱠ ﻣَﻦ ﻋﻼ ﺍﻟﻜﻌﺒ ﹶﺔ ﻣﻦ ﺍﻟﻌﺒﻴﺪ ﻓﻬﻮ ﺣﺮﱞ ﻻ ﻳﺮﻭﻥ ﺍِﳌ ﹾﻠ َ‬
‫ﺍﻟﺼﱡﻠﺤﺎﺀ ﱂ ﻳﺪﺧُﻠﻮﺍ ﺍﻟﻜﹶﻌﺒ ﹶﺔ ﻗﻂﹼ ‪.‬‬
‫ﺖ ﻣﺮﺑﱠﻊ ﻛﻌﺒﺔ ﻭﻣﻨﻪ ‪ :‬ﻛﻌﺒﺔ‬
‫ﺏ ﺗﺴﻤّّﻲ ﻛﻞﹼ ﺑﻴ ٍ‬ ‫ﻭﻛﺎﻧﻮﺍ ﰲ ﺍﳉﺎﻫﻠﻴﱠﺔ ﻻ ﻳﺒﻨُﻮﻥ ﺑﻴﺘﹰﺎ ﻣﺮﺑّﻌﹰﺎ ﺗﻌﻈﻴﻤﹰﺎ ﻟﻠﻜﻌﺒﺔ ﻭﺍﻟﻌﺮ ُ‬
‫ﻧَﺠﺮﺍﻥ ﻭَﻛﺎﻥ ﺃ ﻭﱠ ﹸﻝ ﻣَﻦ ﺑﲎ ﺑﻴﺘﹰﺎ ﻣﺮﺑﱠﻌﹰﺎ ﺣُﻤﻴﺪ ﺑﻦ ﺯﻫﲑ ﺃﺣﺪ ﺑﲏ ﺃﺳﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌُﺰَّﻯ ‪.‬‬
‫ﰒﱠ ﺍﻟﱪﻛﺔ ﻭﺍﻟﺸﻔﺎﺀ ﺍﻟﺬﻱ ﳚﺪُﻩ ﻣَﻦ ﺷﺮﺏ ﻣﻦ ﻣﺎ ِﺀ ﺯﻣﺰﻡ ﻋﻠﻰ ﻭﺟْﻪ ﺍﻟﺪﻫﺮ‬

‫ﻉ ﰲ ﺍﻷﺭﺽ َﺣﻤﱠﺔ ﺇﻻﱠ ﺃﺗﺎﻫﺎ ﻭﺃﻗﺎﻡ ﻋﻨﺪﻫﺎ ﻭﺷﺮﺏ ﻣﻨﻬﺎ‬ ‫ﻭﻛﺜﺮﹸﺓ ﻣﻦ ﻳُﻘﻴﻢ ﻋﻠﻴﻪ ﳚ ُﺪ ﻓﻴﻪ ﺍﻟﺸﻔﺎﺀ ﺑﻌﺪ ﺃ ﹾﻥ ﱂ ﻳﺪ ْ‬
‫ﻭﺍﺳﺘﻨﻘﻊ ﻓﻴﻬﺎ ‪.‬‬
‫ﲑ ﺍﻷﺑﺎﺑﻴ ﹺﻞ ﻭﺍﳊِﺠﺎﺭﺓ ﺍﻟﺴﱢﺠﱢﻴﻞ ﻭﺃﻧﱠﻬﺎ ﱂ ﺗﺰﻝ ﺃﻣْﻨﹰﺎ ﻭﻟﹶﻘﺎﺣﹰﺎ ﻻ ﺗﺆﺩﱢﻱ ﺇﺗﺎﻭﺓ ﻭﻻ َﺗﺪِﻳﻦ‬‫ﻫﺬﺍ ﻣﻊ ﺷﺄﻥ ﺍﻟﻔﻴﻞ ﻭﺍﻟﻄﱠ ﹺ‬
‫ﺖ ﺍﻟﻌﺘﻴﻖ ﻷﻧﱠﻪ ﱂ ﻳَﺰ ﹾﻝ ﺣُﺮّﹰﺍ ﱂ ﳝﻠِﻜﻪ ﺃﺣﺪ ‪.‬‬ ‫ﻟﻠﻤﻠﻮﻙ ﻭﻟﺬﻟﻚ ﲰﱢﻲ ﺍﻟﺒﻴ َ‬
‫ﺶ ( ) ﻓﺘﺄ َﻣ َﻦ َﻭ ْﺳ ﹶﻄ ُﻬ ْﻢ‬
‫ﻚ ﺍﻟﻨﱠﺪَﺍﻣﻰ ِﻣ ْﻦ ﻗﺮﻳ ﹺ‬
‫ﺡ ** ﹶﻓَﺘ ﹾﻜ ِﻔَﻴ َ‬
‫ﻭﻗﺎﻝ ﺣﺮﺏ ﺑﻦ ﺃﹸﻣﻴﱠﺔ ﰲ ﺫﻟﻚ ‪ ) :‬ﺃﺑﺎ ﻣﻄﹶﺮ َﻫ ﹸﻠﻢﱠ ﺇﱃ ﺻﻼ ﹺ‬
‫ﺶ(‬ ‫ﺶ ( ) ﻭَﺗ ْﻨ ﹺﺰ ﹶﻝ َﺑ ﹾﻠ َﺪﹰﺓ ﻋﺰﱠﺕ ﹶﻗﺪِﳝﹰﺎ ** ﻭﺗﺄ َﻣ َﻦ ﺃﻥ َﻳﺰُﺭ َﻭ َﻙ ﺭﺏﱡ ﺟﻴ ﹺ‬ ‫ﺖ ﳋ ْﻴ ﹺﺮ ﻋَﻴ ﹺ‬ ‫ﺶ ﻓﻴﻬﻢ ** ﺃﺑﺎ ﻣﻄﺮ ُﻫﺪِﻳ َ‬ ‫ﻭﺗَﻌﹺﻴ َ‬
‫ﺨﺬﹸﻭﺍ ِﻣ ْﻦ ﻣَﻘﺎ ﹺﻡ ﺇﺑْﺮﺍﻫﻴﻢ ﻣُﺼﻠًّﻰ ﻭﻗﺎﻝ ﻋﺰﱠ ﻭﺟﻞﱠ‬ ‫ﺱ َﻭﹶﺃﻣْﻨﹰﺎ ﻭﺍﺗﱠ ِ‬
‫ﺖ َﻣﺜﹶﺎَﺑ ﹰﺔ ﻟﻠﻨﱠﺎ ﹺ‬
‫ﻭﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﹼ ‪ :‬ﻭَﺇ ﹾﺫ َﺟ َﻌ ﹾﻠﻨَﺎ ﺍ ﹾﻟَﺒْﻴ َ‬
‫ﺣﻜﺎﻳ ﹰﺔ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ‪:‬‬

‫ﺱ‬
‫ﺤﺮﱠ ﹺﻡ َﺭﺑّﻨﺎ ِﻟﻴُﻘﹺﻴﻤُﻮﺍ ﺍﻟﺼّﻼﺓ ﻓﹶﺎ ْﺟ َﻌ ﹾﻞ ﹶﺃ ﹾﻓِﺌﺪَﺓ ِﻣ َﻦ ﺍﻟﻨﱠﺎ ﹺ‬
‫ﻚ ﺍﳌﹸ َ‬
‫ﻉ ﻋ ْﻨ َﺪ َﺑﻴْﺘ َ‬
‫ﺖ ِﻣ ْﻦ ﺫﹸﺭﱢﻳَّﱵ ﹺﺑﻮَﺍ ٍﺩ ﻏﹶﻴْﺮ ﺫﻱ َﺯ ْﺭ ﹴ‬ ‫َﺭﺑﱠﻨَﺎ ﺇﻧﱢﻲ ﹶﺃ ْﺳ ﹶﻜ ْﻨ ُ‬
‫ﺕ ﹶﻟ َﻌﻠﱠﻬُ ْﻢ ﻳﺸﻜﺮُﻭ ﹶﻥ ‪.‬‬
‫َﺗ ْﻬﻮﹺﻱ ﺇﻟ ْﻴ ﹺﻬ ْﻢ ﻭَﺍ ْﺭ ُﺯ ﹾﻗ ُﻬ ْﻢ ِﻣ َﻦ ﺍﻟﺜﱠ َﻤﺮَﺍ ِ‬

‫ﺧﺼﺎﻝ ﺍﳌﺪﻳﻨﺔ‬

‫ﻭﺍﳌﺪﻳﻨﺔ ﻫﻲ ﻃﹶﻴﺒﺔ ﻭﻟﻄﻴﺒﻬﺎ ﻗﻴﻞ ﺗﻠﻔِﻂ ﺧَﺒَﺜﻬﺎ ﻭﻳﻨﺼ ُﻊ ﻃﻴﺒُﻬﺎ ﻭﰲ ﺭﻳﺢ ﺗﺮﺍﻬﺑﺎ ﻭﺑﻨّ ِﺔ ﺗﺮْﺑﺘﻬﺎ ﻭﻋَﺮﻑ ﺗﺮﺍﻬﺑﺎ ﻭﻧﺴﻴ ﹺﻢ‬
‫ﲔ ﺟﻌﻠﺖ ﺣﺮﻣﹰﺎ ‪.‬‬‫ﻫﻮﺍﺋِﻬﺎ ﻭﺍﻟﻨﻌﻤﺔ ﺍﻟﱵ ﺗﻮﺟﺪ ﰲ ِﺳ ﹶﻜﻜِﻬﺎ ﻭﰲ ﺣﻴﻄﺎﻬﻧﺎ ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺃﻧﱠﻬﺎ ﺟُﻌﻠﺖ ﺁﻳﹰﺔ ﺣ َ‬
‫ﺐ ﺇﱃ ﺍﺳﺘﻨﺸﺎﻕ ﺭﻳﺢ ﺍﳍﻮﺍﺀ ﻭﺍﻟﺘﱡﺮْﺑﺔ ﰲ ﻛﻞ ﺑﻠﺪﺓ ﻓﺈﻧﱠﻪ ﻻﺑﺪﱠ ﻋﻨﺪ ﺍﻻﺳﺘﻨﺸﺎﻕ‬ ‫ﺝ ﻣﻦ ﻣﻨ ﹺﺰ ﹴﻝ ﻣ ﹶﻄﻴّ ﹴ‬
‫ﻭﻛ ﱡﻞ ﻣﻦ ﺧَﺮ َ‬
‫ﺕ ﻣﻦ ﺷﺄ ِﻥ ﺍﻟﺒُﻠﺪﺍﻥ ﺇﻻﹼ ﻣﺎ ﻛﺎﻥ ﰲ ﻣﺪﻳﻨﺔ ﺍﻟﺮّﺳﻮﻝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ‬‫ﻭﺍﻟﺘﺜﺒﱡﺖ ِﻣ ْﻦ ﺃ ﹾﻥ ﹺﳚﺪَﻫﺎ ﻣﻨﺘﻨ ﹰﺔ ﻓﺬﻟﻚ ﻋﻠﻰ ﻃﺒﻘﺎ ٍ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻠﻠﺼﱠﻴﱠﺎﺡ ﻭﺍﻟ ِﻌﻄﹾﺮ ﻭﺍﻟﺒَﺨﻮﺭ‬

‫ﻑ ﻣﺎ ﻳﻮﺟﺪ ﻟﻪ ﰲ ﻏﲑﹺﻫﺎ ﻣﻦ ﺍﻟﺒُﻠﺪﺍﻥ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺼﱠﻴّﺎﺡ ﺃﺟ ﻮَﺩ‬ ‫ﻭﺍﻟﻨﻀﻮﺡ ﻣﻦ ﺍﻟﺮﺍﺋﺤﺔ ﺍﻟﻄﻴﺒﺔ ﺇﺫﺍ ﻛﺎﻥ ﻓﻴﻬﺎ ﺃﺿﻌﺎ ُ‬
‫ﺾ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻟﺮﺩﻳﺌﺔ ( ﻭ ُﺭﺑّﺖ ﺑﻠﺪٍﺓ ﻳﺴﺘﺤﻴﻞ ﻓﻴﻬﺎ ﺍﻟﻌﻄ ُﺮ ﻭﺗﺬﻫﺐ ﺭﺍﺋﺤﺘﻪ‬
‫ﻭﺍﻟﻌﻄﺮ ﺃﻓﺨ َﺮ ﻭﺍﻟﺒَﺨﻮﺭ ﺃﲦﻦ ‪ ) .‬ﺑﻌ ُ‬
‫ﻛﻘﺼﺒَﺔ ﺍﻷﻫﻮﺍﺯ ‪.‬‬
 ‫ﺻ َﺪ ﹶﻗﻪُ ‪ :‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻟﻴﺴﺖ‬
‫ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﺮﺷﻴ ُﺪ ﻫﻢﱠ ﺑﺎﻹﻗﺎﻣﺔ ﺑﺄﻧﻄﺎﻛﻴَﺔ ﻭﻛﺮﻩ ﺃﻫﻠﹶﻬﺎ ﺫﻟﻚ ﻓﻘﺎﻝ ﺷﻴﺦٌ ﻣﻨﻬﻢ ﻭ َ‬
‫ﺡ ﻳﺼﺪﺃ ﻓﻴﻬﺎ‬
‫ﻼَ‬
‫ﻣﻦ ﺑﻼﺩﻙ ﻭﻻ ﺑﻼﺩ ﻣﺜﻠﻚ ﻷﻥﹼ ﺍﻟﻄﱢﻴﺐ ﺍﻟﻔﺎﺧ َﺮ ﻳﺘﻐﻴﱠﺮ ﻓﻴﻬﺎ ﺣﺘﱠﻰ ﻻ ﻳُﻨْﺘﻔ َﻊ ﻣﻨﻪ ﺑﻜﺜﲑ ﺷﻲﺀ ﻭﺍﻟﺴﱢ ﹶ‬
‫ﻭﻟﻮ ﻛﺎﻥ ﻣﻦ ﻗﻠﹾﻌﺔ ﺍﳍﻨﺪ ﻭﻣﻦ ﻃﺒﻊ ﺍﻟﻴﻤﻦ ﻭﻣﻄﺮﻫﺎ ﺭﺑﱠﻤﺎ ﺃﻗﺎﻡ‬

‫ﺷﻬﺮﻳﻦ ﻟﻴﺲ ﻓﻴﻪ ﺳﻜﻮﻥ ﻓﻠﻢ ُﻳﻘِﻢ ﻬﺑﺎ ‪.‬‬

‫ﺡ ﳑﺎ ﻻ ﻗﻴﻤ ﹶﺔ ﻟﻪ‬
‫ﰒﹼ ﺫﻛﺮ ﺍﳌﺪﻳﻨﺔ ﻓﻘﺎﻝ ‪ :‬ﻭﺇﻥﹼ ﺍﳉﹸﻮﻳﺮﻳﹶﺔ ﺍﻟﺴّﻮﺩﺍﺀ ﹶﻟﺘَﺠﻌﻞ ﰲ ﺭﺃﺳﻬﺎ ﺷﻴﺌﹰﺎ ﻣﻦ ﺑَﻠﺢ ﻭﺷﻴﺌﹰﺎ ﻣﻦ َﻧﺼُﻮ ﹴ‬
‫ﺱ ﻣﻦ ﺫﻭﻱ ﺍﻷﻗﺪﺍﺭ ﺣﺘﱠﻰ ﺇﻥﹼ‬ ‫ﺖ َﻋﺮُﻭ ﹴ‬
‫ﺐ ﺭﺍﺋﺤ ٍﺔ ﻻ ﻳﻌ ِﺪﻟﹸﻬﺎ ﺑﻴ ُ‬
‫ﳍﻮﺍﻧﻪ ﻋﻠﻰ ﺃﻫﻠﻪ ﻓﺘﺠﺪ ﻟﺬﻟﻚ ﺧُﻤﺮ ﹰﺓ ﻃﻴﱢﺒﺔ ﻭﻃﻴ َ‬
‫ﺍﻟﻨﱠﻮﻯ ﺍﳌﻨْﻘﻊ ﺍﻟﺬﻱ ﻳﻜﻮ ﹸﻥ ﻋﻨ َﺪ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ ﰲ ﻏﺎﻳﺔ ﺍﻟﻨﱠﺘْﻦ ﺇﺫﺍ ﻃﺎﻝ ﺇﻧﻘﺎﻋﻪ ﻳﻜﻮ ﹸﻥ ﻋﻨﺪَﻫﻢ ﰲ ﻏﺎﻳﺔ ﺍﻟﻄﱢﻴﺐ ﻭﺍﻟﻠﹼﻪ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻋﻠﻢ ‪.‬‬

‫ﺫﻛﺮ ﺍﳊﻤﺎﻡ‬

‫ﺃﺟﻨﺎﺳﻪ‬

‫ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﳊﻤﺎﻡ ‪ :‬ﺍﳊﻤﺎﻡ ﻭﺣﺸﻲﱞ ﻭﺃﻫﻠﻲّ ﻭﺑﻴﻮﰐﹼ ﻭﻃﻮﺭﺍﱐ ﻭﻛ ﱡﻞ ﻃﺎﺋ ﹴﺮ ﻳﻌﺮﻑ ﺑﺎﻟﺰﱢﻭﺍﺝ ﻭﲝﺴﻦ ﺍﻟﺼﱠﻮﺕ‬
‫ﺕ ﻭﺍﻟﻠﹼﻮﻥ ﻭﰲ ﺑﻌﺾ ﺍﻟﻘﺪﱢ‬
‫ﻒ ﺑﻌﻀ ُﻪ ﺑﻌﻀﹰﺎ ﰲ ﺑﻌﺾ ﺍﻟﺼّﻮ ِ‬
‫ﻭﺍﳍﺪﻳﻞ ﻭﺍﻟﺪﱡﻋﺎﺀ ﻭﺍﻟﺘﺮﺟﻴﻊ ﻓﻬﻮ ﲪﺎﻡ ﻭﺇﻥ ﺧﺎﻟ َ‬

‫ﻭﳊﻦ ﺍﳍﺪِﻳﻞ ﻭﻛﺬﻟﻚ ﲣﺘﻠﻒ ﺃﺟﻨﺎﺱ ﺍﻟﺪﱠﺟﺎﺝ ﻋﻠﻰ ﻣﺜﻞ ﺫﻟﻚ ﻭﻻ ﳜﺮﺟﻬﺎ ﺫﻟﻚ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ َﺩﺟَﺎﺟﹰﺎ ‪:‬‬
‫ﻛﺎﻟﺪﱢﻳﻚ ﺍﳍﻨﺪﻱ ﻭﺍﳋِﻼﺳﻲّ ﻭﺍﻟﻨﱠﺒ ِﻄﻲّ ﻭﻛﺎﻟﺪّﺟﺎﺝ ﺍﻟﺴﱢﻨﺪﻱّ ﻭﺍﻟﺰﳒﻲّ ﻭﻏﲑ ﺫﻟﻚ ﻭﻛﺬﻟﻚ ﺍﻹﺑﻞ ‪ :‬ﻛﺎﻟﻌِﺮﺍﺏ‬
‫ﺻﺮَﺍﻧﻴّﺎﺕ ﻭﺍﳊﹸﻮﺵ ﻭﺍﻟﻨﱡﺠﺐ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﻓﺤﻮﻝ ﺍﻹﺑﻞ ﻭﻻ ﳜﺮﺟﻬﺎ‬ ‫ﺖ ﻭﺍﻟﻔﻮﺍﰿ ﻭﺍﻟَﺒ ْﻬﻮَﻧﻴّﺎﺕ ﻭﺍﻟﺼﱠ ْﺮ َ‬
‫ﺨ ِ‬
‫ﻭﺍﻟُﺒ ْ‬
‫ﻼ‪.‬‬‫ﺫﻟﻚ ﻣﻦ ﺃ ﹾﻥ ﺗﻜﻮﻥ ﺇﺑ ﹰ‬
‫ﺱ ﺍﻟﺒﻘﺮ ﺍﻷﻫﻠﻴّﺔ ﻭﺍﻟﺒﻘﺮ‬
‫ﻭﻣﺎ ﺫﺍﻙ ﺇﻻﹼ ﳐﺎﻟﻔﺔ ﺍﳉﹸﺮﺫﺍ ِﻥ ﻭﺍﻟﻔﺄﺭ ﻭﺍﻟﻨّ ْﻤ ﹺﻞ ﻭﺍﻟﺬﹼﺭ ﻭﻛﺎﺧﺘﻼﻑ ﺍﻟﻀّ ﹾﺄ ِﻥ ﻭﺍﳌ ْﻌ ﹺﺰ ﻭﺃﺟﻨﺎ ﹺ‬
‫ﺍﻟﻮﺣﺸﻴﱠﺔ ﻭﻛﻘﺮﺍَﺑ ِﺔ ﻣﺎ ﺑﻴﻨﻬﻤﺎ ﻭﺑﲔ ﺍﳉﻮﺍﻣﻴﺲ ‪.‬‬

‫ﺕ ﻭﻛﺬﻟﻚ‬
‫ﺏ ﻭﺣﻴّﺎ ٍ‬
‫ﺏ ﺍﻻﺧﺘﻼﻑ ﻭﻻ ﳜﺮﺟﻬﺎ ﺫﻟﻚ ﻣﻦ ﺃﻥ ﺗﻜﻮ ﹶﻥ ﻋﻘﺎﺭ َ‬
‫ﺏ ﺑﻀﺮﻭ ﹺ‬
‫ﺕ ﻭﺍﻟﻌﻘﺎﺭ ُ‬
‫ﻭﻗﺪ ﲣﺘﻠﻒ ﺍﳊﻴّﺎ ُ‬
‫ﺏ ﻭﺍﻟ ِﻐﺮْﺑﺎﻥ ‪.‬‬
‫ﺍﻟﻜﻼ ُ‬
‫ﲔ ﺍﻟﻨّﺎﺱ ‪ :‬ﻛﺎﻟﺰﱢﻧﺞ ﻭﺍﻟﺼﻘﺎﻟﺒﺔ ﰲ ﺍﻟﺸﱡﻌُﻮﺭ ﻭﺍﻷﻟﻮﺍﻥ ﻭﻛﻴﺄﺟﻮﺝ ﻭﻣﺄﺟﻮﺝ ﻭﻋﺎﺩ ﻭﲦﻮﺩ‬ ‫ﺕ ﻣﺎ ﺑ َ‬
‫ﻭﺣﺴْﺒُﻚ ﺑﺘﻔﺎﻭ ِ‬
‫ﻭﻣﺜ ﹸﻞ ﺍﻟﻜﹶﻨْﻌَﺎﻧﻴّﲔ ﻭﺍﻟﻌﻤﺎﻟﻘﺔ ‪.‬‬
‫ﻓﻘﺪ ﲣﺎﻟﻒ ﺍﳌﺎﻋﺰﺓ ﺍﻟﻀﺎﺋﻨﺔ ﺣﱴّ ﻻ ﻳﻘﻊ ﺑﻴﻨﻬﻤﺎ ﺗﺴﺎﻓﺪٌ ﻭﻻ ﺗﻼﻗﺢ ﻭﻫﻲ ﰲ ﺫﻟﻚ ﻏﻨﻢٌ ﻭﺷﺎﺀ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﺍﻟﻘﹸﻤﺮﻱﱡ ﲪﺎﻡ ﻭﺍﻟﻔﺎﺧِﺘ ﹸﺔ ﲪﺎﻡ ﻭﺍﻟ َﻮﺭَﺷﺎﻥ ﲪﺎﻡ ﻭﺍﻟﺸﱢﻔﹾﻨﲔ ﲪﺎﻡ ﻭﻛﺬﻟﻚ ﺍﻟﻴﻤﺎﻡ ﻭﺍﻟﻴﻌﻘﻮﺏ ﻭﺿﺮﻭﺏٌ ﺃﺧﺮﻯ‬
‫ﻛﻠﻬﺎ ﲪﺎﻡ ﻭﻣﻔﺎﺧﺮﻫﺎ ﺍﻟﱵ ﻓﻴﻬﺎ ﺗﺮﺟﻊ ﺇﱃ ﺍﳊﻤﺎﻡ ﺍﻟﱵ ﻻ ﺗُﻌﺮﻑ ﺇﻻﹼ ﻬﺑﺬﺍ ﺍﻻﺳﻢ ‪.‬‬
‫ﺕ‬
‫ﺨﺬﹸ ﻟﻀﺮُﻭﺏ ‪ :‬ﻣﻨﻬﺎ ﻣﺎ ﻳُﺘﺨ ﹸﺬ ﻟﻸﻧﺲ ﻭﺍﻟﻨﺴﺎﺀ ﻭﺍﻟُﺒﻴُﻮ ِ‬
‫ﻗﺎﻝ ‪ :‬ﻭﻗﺪ ﺯﻋﻢ ﺃﻓﹾﻠﻴﻤﻮﻥ ﺻﺎﺣﺐ ﺍﻟﻔِﺮﺍﺳﺔ ﺃﻥﱠ ﺍﳊﻤﺎﻡ ﻳﺘّ َ‬
‫ﺨﺪُ ﻟﻠﺰﱢﺟﺎﻝ ﻭﺍﻟﺴﺒﺎﻕ ‪.‬‬
‫ﻭﻣﻨﺎ ﻣﺎ ﻳُﺘّ َ‬

‫ﻭﺍﻟﺰﺟﺎﻝ ‪ :‬ﺇﺭﺳﺎﻝ ﺍﳊﻤﺎﻡ ﺍﳍﻮﺍﺩﻱ‬

‫ﻣﻨﺎﻗﺐ ﺍﳊﻤﺎﻡ‬

‫ﻂ ﺃﻋﺪ ﹶﻝ ﻣﻮﺿِﻌﹰﺎ ﻭﻻ ﺃﻗﹾﺼَﺪ ﻣﺮﺗﺒ ﹰﺔ ﻣﻦ‬

‫ﻭﻣﻦ ﻣﻨﺎﻗﺐ ﺍﳊﻤﺎﻡ ﺣﺒﱡﻪ ﻟﻠﻨﺎﺱ ﻭﺃﻧﺲ ﺍﻟﻨﺎﺱ ﺑﻪ ﻭﺃﻧﱠﻚ ﱂ َﺗ َﺮ ﺣﻴﻮﺍﻧﹰﺎ ﻗ ﱡ‬
‫ﻕ ﺃﻥ ﻳﺘﱠﺨﺬﻫﺎ ﻭﻫﻲ ﺷﻲﺀٌ ﻳﺘﱠﺨﺬﻩ ﻣﺎ‬ ‫ﺍﳊﻤﺎﻡ ﻭﺃﺳﻔﻞ ﺍﻟﻨّﺎﺱ ﻻ ﻳﻜﻮﻥ ﺩُﻭﻥ ﺃ ﹾﻥ ﻳﺘﱠﺨﺬﻫﺎ ﻭﺃﺭﻓﻊ ﺍﻟﻨﺎﺱ ﻻ ﻳﻜﻮﻥ ﻓﻮ َ‬
‫ﺑﲔ ﺍﳊﺠﱠﺎﻡ ﺇﱃ ﺍﳌﻠﻚ ﺍﳍﻤﺎﻡ ‪.‬‬
‫ﻭﺍﳊﻤﺎ ُﻡ ﻣﻊ ﻋﻤﻮ ﹺﻡ ﺷﻬﻮ ِﺓ ﺍﻟﻨّﺎﺱ ﻟﻪ ﻟﻴﺲ ﺷﻲﺀٌ ﳑﺎ ﻳﺘّﺨﺬﻭﻧﻪ ُﻫ ْﻢ ﺃﺷﺪﱡ ﺷﻐﻔﹰﺎ ﺑﻪ ﻭﻻ ﺃﺷﺪﱡ ﺻَﺒﺎَﺑ ﹰﺔ ﻣﻨﻬﻢ ﺑﺎﳊﻤﺎﻡ ﰒﱠ‬
‫ﲡﺪ ﺫﻟﻚ ﰲ ﺍﳋِﺼﻴﺎﻥ ﻛﻤﺎ ﲡﺪُﻩ ﰲ ﺍﻟﻔﺤﻮﻝ ﻭﲡﺪﻩ ﰲ ﺍﻟﺼﱢﺒﻴﺎﻥ ﻛﻤﺎ ﲡﺪﻩ ﰲ ﺍﻟﺮﱢﺟﺎﻝ ﻭﲡ ُﺪُﻩ ﰲ ﺍﻟ ِﻔﺘْﻴﺎﻥ ﻛﻤﺎ‬
‫ﲡﺪُﻩ ﰲ ﺍﻟﺸﻴﻮﺥ ﻭﲡﺪﻩ ﰲ ﺍﻟﻨﺴﺎﺀ ﻛﻤﺎ ﲡﺪﻩ ﰲ ﺍﻟﺮﱢﺟﺎﻝ ‪.‬‬
‫ﺐ ﻛﺎﻟﻜﻠﺐ ﻭﺍﳊﻤﺎ ﹺﺭ ﻭﺃﺷﺒﺎﻩ‬ ‫ﻭﺍﳊﻤﺎ ُﻡ ﻣﻦ ﺍﻟﻄﱠﲑ ﺍﳌﻴﺎﻣﲔ ﻭﻟﻴﺲ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﺍﻟﺬﻱ ﺗﻈﻬﺮ ﻟﻪ ﻋﻮﺭﺓ ﻭﺣﺠﻢ ﻗﻀﻴ ﹴ‬
‫ﺫﻟﻚ ﻓﻴﻜﻮ ﹶﻥ ﺫﻟﻚ ﳑﺎ ﻳﻜﻮ ﹸﻥ ﳚﺐ ﻋﻠﻰ ﺍﻟﺮﱠﺟﺎﻝ ﺃﻻﹼ ﻳُ ْﺪ ِﺧِﻠﻮﻩ ﺩﻭﺭَﻫﻢ ‪.‬‬

‫ﻛﻠﻤﺔ ﳌﺜﲎ ﰲ ﺍﳊﻤﺎﻡ ﻗﺎﻝ ﻣﺜﻨﱠﻰ ﺑﻦ ﺯﻫﲑ ‪ :‬ﻭﻣﻦ ﺍﻟﻌﺠﺐ ﺃﻥﹼ ﺍﳊﻤﺎ َﻡ ﻣُﻠﹶﻘًّﻰ ﻭﺍﻟﺴﱠ ﹾﻜﺮَﺍﻥ ﻣُﻮﻗًّﻰ ﻓﺄﻧﺸﺪﻩ ﺍﺑﻦ ﻳﺴﲑ‬
‫ﳋﺮَﳝﻲّ ‪ ) :‬ﻭﺃ ْﻋﺪَﺩُﺗ ُﻪ ﹸﺫﺧْﺮﹰﺍ ﻟﻜﻞﱢ ﻣُِﻠﻤﱠﺔ ** ﻭ َﺳ ْﻬﻢُ ﺍﳌﻨَﺎﻳﺎ ﺑﺎﻟﺬﱠﺧﺎﺋ ﹺﺮ ﻣُﻮﹶﻟﻊُ ( ﻭﻣﱴ ﺭﺃﻯ ﺇﻧﺴﺎﻥ ﻋﻄﺸﺎﻥ‬
‫ﺑﻴﺖ ﺍ ﹸ‬
‫ﺐ ﻋﻄﺸﻪ ﻣﻦ ﹸﻗﺒْﺢ ﺣﺴْﻮ ﺍﻟﺪﻳﻚ ﻧﻐْﺒ ﹰﺔ‬ ‫ﺍﻟﺪﱢﻳﻚ ﻭﺍﻟﺪﱠﺟﺎﺟﺔ ﻳﺸﺮﺑﺎﻥ ﺍﳌﺎﺀ ﻭﺭﺃﻯ ﺫﺋﺒﹰﺎ ﻭﻛﻠﺒﹰﺎ ﻳﻠﻄﻌَﺎﻥ ﺍﳌﺎﺀ ﻟﻄﹾﻌﹰﺎ ﺫ َﻫ َ‬
‫ﻉ ﰲ ﺫﻟﻚ ﺍﳌﺎﺀ ﻣﻌﻪ ‪.‬‬
‫ﻧﻐْﺒﺔ ﻭﻣﻦ ﻟﻄﹾﻊ ﺍﻟﻜﻠﺐ ﻭﺇﻧﱠﻪ ﹶﻟﻴَﺮﻯ ﺍﳊﻤﺎﻡ ﻭﻫﻮ ﻳَﺸﺮﺏ ﺍﳌﺎﺀ ﻭﻫﻮ ﺭﻳّﺎﻥ ﻓﻴﺸﺘﻬﹺﻲ ﺃﻥ َﻳ ﹶﻜ َﺮ َ‬

‫ﺐ ﰲ ﻃﻠﺐ ﺍﻟﺴّﱢﻔﺎﺩ ﻭﰲ ﻃﻠﺐ ﺍﻟﺬﱠﺭْﺀ ﻛﻤﺎ ﻗﺎﻝ ﺃﺑﻮ ﺍﻷﺧﺰْﺭ‬ ‫) ﺻﺪﻕ ﺭﻏﺒﺔ ﺍﳊﻤﺎﻡ ﰲ ﺍﻟﻨﱠﺴﻞ ( ﻭﺍﻟﺪﱢﻳﻚ ﻭﺍﻟﻜﻠ ُ‬
‫ﺐ ﺍﻟﻮﻟﺪ ﻓﺈﺫﺍ ﻋﻠﻢ ﺍﻟﺬﱠ ﹶﻛﺮُ ﺃﻧﱠﻪ ﻗﺪ ﺃﻭﺩَﻉ‬
‫ﱐ ‪ :‬ﹶﻻ ﻣُﺒْﺘَﻐﻲ ﺍﻟﻀﱠﻦ ِﺀ ﻭ ﹶﻻ ﺑﹺﺎ ﹾﻟﻌَﺎ ﹺﺯ ﹺﻝ ﻭﺍﳊﻤﺎﻡ ﺃﻛﺜﺮ ﻣﻌﺎﻧﻴﻪ ﺍﻟﺬﹼﺭْﺀ ﻭﻃﻠ ُ‬
‫ﳊﻤﱠﺎ ﹸ‬
‫ﺍِ‬
‫ﺭﺣ َﻢ ﺍﻷﻧﺜﻰ ﻣﺎ ﻳﻜﻮﻥ ﻣﻨﻪ ﺍﻟﻮﻟﺪ ﺗﻘﺪﱠﻣﺎ ﰲ ﺇﻋﺪﺍﺩ ﺍﻟﻌﺶﱢ ﻭﻧﻘ ﹺﻞ ﺍﻟﻘﹶﺼَﺐ ﻭ ِﺷ ﹶﻘ ﹺﻖ ﺍﳋﹸﻮﺹ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ﻣﻦ ﺍﻟﻌِﻴﺪﺍﻥ‬
‫ﻼ ﻭﰲ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻗﺪ ﺭﺿﻴﺎﻩ ﺍﲣﺬﺍﻩ‬ ‫ﺍﳋﻮﱠﺍﺭﺓ ﺍﻟﺪﱢﻗﺎﻕ ﺣﱴ ﻳﻌﻤﻼ ﺃﹸﻓﺤﻮﺻﺔ ﻭﻳﻨﺴﺠﺎﻫﺎ ﻧﺴﺠﹰﺎ ﻣﺪﺍﺧ ﹰ‬

‫ﻂ ﺍﻟﺒﻴﺾ ﻭﲤَﻨﻌَﻪ ﻣﻦ‬‫ﲑ ﻣﺮﺗﻔﻌﺔ ﻟﺘﺤ ﹶﻔ ﹶ‬

‫ﻭﺍﺻﻄﻨَﻌﺎﻩ ﺑﻘﺪﺭ ﺟﺜﻤﺎﻥ ﺍﳊﻤﺎﻣﺔ ﰒﹼ ﺃ ْﺷﺨَﺼﺎ ﻟﺘِﻠﻚ ﺍﻷﻓﺤﻮﺻ ِﺔ ﺣُﺮﻭﻓﹰﺎ ﻏ َ‬
‫ﳊﻀْﻦ ﻭﺳَﺪﹰﺍ ﻟﻠﺒﻴﺾ ﰒﱠ ﻳﺘﻌﺎﻭﺭﺍﻥ ﺫﻟﻚ ﺍﳌﻜﺎﻥ‬ ‫ﺐﺍ ﹶ‬ ‫ﺍﻟﺘﱠﺪﺣﺮﺝ ﻭﻟﺘﻠﺰ َﻡ ﻛﻨَﻔﻲ ﺍﳉﺆﺟﺆ ﻭﻟﺘﻜﻮﻥ ﺭﹺﻓﺪﹰﺍ ﻟﺼﺎﺣ ﹺ‬
‫ﻭﻳﺘﻌﺎﻗﹶﺒﺎﻥ ﺫﻟﻚ ﺍﻟﻘﺮﻣُﻮﺹ ﻭﺗﻠﻚ ﺍﻷﻓﺤﻮﺻﺔ ﻳﺴﺨﱢﻨﺎﻬﻧﺎ ﻭﻳ َﺪﻓﱢﻴﺎﻬﻧﺎ ﻭﻳﻄﻴﱢﺒﺎﻬﻧﺎ ﻭﻳﻨﻔِﻴﺎﻥ ﻋﻨﻬﺎ ﻃِﺒﺎﻋﻬﺎ ﺍﻷ ﻭّﻝ ﻭﻳُﺤﺪﺛﺎﻥ‬
‫ﳍﺎ ﻃﺒﻴﻌ ﹰﺔ ﺃﺧﺮﻯ ﻣﺸﺘﻘﹼ ﹰﺔ ﻣﻦ ﻃﺒﺎﺋﻌﻬﻤﺎ ﻭﻣﺴﺘﺨﺮﺟ ﹰﺔ ﻣﻦ ﺭﺍﺋﺤ ِﺔ ﺃﺑﺪﺍﻬﻧﻤﺎ ﻭﻗﹸﻮﺍﳘﺎ ﺍﻟﻔﺎﺻِﻠﺔ ﻣﻨﻬﻤﺎ ﻟﻜﻲ ﺗﻘ َﻊ ﺍﻟﺒﻴﻀ ﹸﺔ‬
‫ﺇﺫﺍ ﻭﻗﻌﺖ ﰲ ﻣﻮﺿ ﹴﻊ ﺃﺷﺒ ِﻪ ﺍﳌﻮﺍﺿﻊ ﻃﺒﺎﻋﹰﺎ ﺑﺄﺭﺣﺎﻡ ﺍﳊﻤﺎﻡ ﻣﻊ ﺍﳊﻀﺎﻧﺔ ﻭﺍﻟﻮَﺛﺎﺭَﺓ ﻟﻜﻲ ﻻ ﺗﻨﻜﺴﺮ ﺍﻟﺒﻴﻀﺔ ﺑﻴﺒُﺲ‬
 ‫ﻉ ﺍﳌﻜﺎﻥ ﻭﻟﻴﻜﹸﻮﻥ ﻋﻠﻰ ﻣﻘﺪﺍ ﹴﺭ ﻣﻦ ﺍﻟَﺒﺮْﺩ ﻭ ﺍﻟﺴﱠﺨﺎﻧَﺔ ﻭﺍﻟﺮﱠﺧﺎﻭﺓ ﻭﺍﻟﺼﱠﻼﺑَﺔ ﰒﹼ ﺇ ﹾﻥ‬
‫ﺍﳌﻮﺿﻊ ﻭﻟﺌﻼ ﻳﻨﻜﺮ ﻃِﺒﺎﻋُﻬﺎ ﻃﺒﺎ َ‬
‫ﺽ ﻭﻃﹶﺮّﻗﺖ‬
‫ﺿﺮَﻬﺑﺎ ﺍﳌﺨﺎ ُ‬
‫َ‬

‫ﺖ ﺇﱃ ﺍﳌﻜﺎ ِﻥ ﺍﻟﺬﻱ ﺍﺗﱠﺨَﺬﺗْﻪ ﻭﺻﻨﻌﺘ ُﻪ ﺇﻻﹼ ﺃﻥ ﻳﻘﺮﱢﻋﻬﺎ ﺭﻋﺪٌ‬

‫ﺑﺒﻴﻀﺘﻬﺎ ﺑَﺪَﺭَﺕ ﺇﱃ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻗﺪ ﺃﻋﺪّﺗُﻪ ﻭﲢﺎﻣﻠ ْ‬
‫ﺖ ﻬﺑﺎ ﺩﻭﻥِ ِﻛﻨﱢﻬﺎ ﻭﻇﻞ ﻋُﺸﻬﺎ ﻭﺑﻐﲑ ﻣﻮﺿﻌﻬﺎ ﺍﻟﺬﻱ ﺍﺧﺘﺎﺭﺗﻪ ﻭﺍﻟﺮﱠﻋ َﺪ ﺭﲟﺎ‬ ‫ﻗﺎﺻﻒ ﺃﻭ ﺭﻳﺢٌ ﻋﺎﺻﻒٌ ﻓﺈﻧﱠﻬﺎ ﺭَﺑّﻤﺎ ﺭ َﻣ ْ‬
‫ﺕ ﺟﻨﻴﻨُﻬﺎ ﻣﻦ ﺍﻟﺮﱠﻭﻉ ‪.‬‬
‫َﻣﺮﹺﻕ ﻋﻨﺪﻩ ﺍﻟﺒﻴﺾ ﻭﻓﺴﺪ ﻛﺎﳌﺮﺃﺓ ﺍﻟﱵ ﺗُﺴﻘِﻂ ﻣﻦ ﺍﻟ ﹶﻔﺰَﻉ ﻭﳝﻮ ُ‬
‫ﺾ ﰲ ﺫﻟﻚ ﺍﳌﻜﺎﻥ ﻓﻼ ﻳﺰﺍﻻﻥ ﻳﺘﻌﺎﻗﺒﺎﻥ ﺍﳊﻀ َﻦ ﻭﻳﺘﻌﺎﻭﺭﺍﻧﻪ ﺣﺘِّﻰ‬ ‫ﻋﻨﺎﻳﺔ ﺍﳊﻤﺎﻡ ﻭﺃﻧﺜﺎﻩ ﺑﺎﻟﺒﻴﺾ ﻭﺇﹺﺫﺍ ﻭﺿَﻌﺖ ﺍﻟﺒﻴ َ‬
‫ﺖ ﺃﻳّﺎﻣﻪ ﻭﰎﱠ ﻣِﻴﻘﺎﺗﻪ ﺍﻟﺬﻱ ﻭﻇﱠﻔﻪ ﺧﺎﻟﻘﹸﻪ ﻭﺩﺑﱠﺮﻩ ﺻﺎﺣﺒﻪ ﺍﻧﺼﺪﻉ ﺍﻟﺒﻴْﺾ ﻋﻦ‬ ‫ﺾ ﻣَﺪﺍﻩ ﻭﺍﻧﺘ َﻬ ْ‬
‫ﺇﺫﺍ ﺑﻠﻎ ﺫﻟﻚ ﺍﻟﺒﻴ ُ‬
‫ﺝ‬
‫ﺍﻟﻔﺮﺥ ﻓﺨﺮ َ‬

‫ﺴﺪﱠ ﺍﳊﻠﻘﻮﻡ ﻓﻴﻌﻴﻨﺎﻧﻪ ﻋﻠﻰ ﺧﻼﺻِﻪ ﻣﻦ ﻗﻴﻀﻪ ﻭﺗﺮﻭﳛﻪ ﻣﻦ ﺿﻴﻖ َﻫ ﻮﱠﺗﻪ‬ ‫ﲑ ﺍﳉﹶﻨﺎﺡ ﻗﻠﻴ ﹶﻞ ﺍﳊِﻴﻠﺔ ﻣﻨ َ‬
‫ﻋﺎﺭﻱ ﺍﳉِﻠﹾﺪ ﺻﻐ َ‬
‫‪.‬‬
‫ﲔ ﻻ ﺗﺘﱠﺴﻊ ﺣﻠﻮﻗﻬﻤﺎ ﻭﺣﻮﺍﺻِﻠﻬُﻤﺎ ﻟﻠﻐﺬﺍﺀ ﻓﻼ ﻳﻜﻮﻥ ﳍﻤﺎ ﻋﻨﺪ ﺫﻟﻚ‬ ‫ﻋﻨﺎﻳﺘﻬﻤﺎ ﺑﺎﻟﻔﺮﺍﺥ ﻭﳘﺎ ﻳﻌﻠﻤﺎﻥ ﺃﻥ ﺍﻟﻔﺮ َﺧ ﹺ‬
‫ﻫﻢﱞ ﺇﻻﱠ ﺃ ﹾﻥ ﻳﻨﻔﺨﺎ ﰲ ﺣﻠﻮﻗﻬﻤﺎ ﺍﻟﺮﻳﺢ ﻟﺘﺘﺴﻊ ﺍﳊﻮﺻﻠﹸﺔ ﺑﻌﺪ ﺍﻟﺘﺤﺎﻣﻬﺎ ﻭَﺗ ْﻨﻔﹶﺘ َﻖ ﺑﻌ َﺪ ﺍﺭﺗﺘﺎﻗِﻬﺎ ﰒ ﻳﻌﻠﻤﺎﻥ ﺃﻥﹼ ﺍﻟﻔﺮﺥ‬
‫ﻭﺇﻥ ﺍﺗّﺴﻌﺖ ﺣَﻮﺻﻠﺘُﻪ ﺷﻴﺌﹰﺎ ﺃﻧّﻪ ﻻ ﳛﺘﻤﻞ ﰲ ﺃﻭﻝ ﺍﻏﺘﺬﺍﺋﻪ ﺃﻥ ﻳﺰﻕﱠ ﺑﺎﻟﻄﹼﻌﻢ ﻓُﻴ َﺰﻕّ ﻋﻨﺪ ﺫﻟﻚ ﺑﺎﻟﻠﱡﻌﺎﺏ ﺍﳌﺨﺘﻠﻂ‬
‫ﺑﻘﻮﺍﳘﺎ ﻭﻗﻮﻯ ﺍﻟﻄﻌْﻢ ﻭﻫ ْﻢ ﻳﺴﻤﱡﻮ ﹶﻥ ﺫﻟﻚ ﺍﻟﻠﱡﻌﺎﺏ ﺍﻟﻠﱢﺒﺎﺀ ﰒ ﻳﻌﻠﻤﺎﻥ ﺃﻥﹼ ﻃﺒﻊ ﺣﻮﺻﻠﺘِﻪ ﻳﺮﻕ ﻋﻦ ﺍﺳﺘﻤﺮﺍﺀ ﺍﻟﻐﺬﺍﺀ‬

‫ﺾ ﺍﳌﺘﺎﻧَﺔ ﻭﺍﻟﺼﻼﺑﺔ ﻓﻴﺄﻛﻠﻦ ﻣﻦ‬‫ﺝ ﺇﱃ َﺩ ْﺑ ﹴﻎ ﻭﺗﻘﻮﻳﺔ ﻭﲢﺘﺎﺝ ﺇﱃ ﺃﻥ ﻳﻜﻮﻥ ﳍﺎ ﺑﻌ ُ‬

‫ﻭﻫﻀﻢ ﺍﻟﻄﱡﻌ ﹺﻢ ﻭﺃﻥﱠ ﺍﳊﻮﺻﻠﺔ ﲢﺘﺎ ُ‬
‫ﲔ ﺍﳌِﻠﺢ ﺍﳋﺎﻟﺺ ﻭﺑﲔ ﺍﻟﺘﱡﺮﺍﺏ ﺍﳌﻠﺢ ﻓﻴﺰﻗﱠﺎﻥ ﺍﻟﻔﺮﺥ ﺣﺘِّﻰ ﺇﺫﺍ ﻋﻠﻤﺎ ﺃﻧّﻪ ﻗﺪ‬‫ﺷَﻮﺭَﺝ ﺃﺻﻮﻝ ﺍﳊِﻴﻄﺎﻥ ﻭﻫﻮ ﺷﻲﺀٌ ﺑ َ‬
‫ﺍﻧﺪﺑَﻎ ﻭﺍﺷﺘﺪّ ﺯﻗﹼﺎﻩ ﺑﺎﳊﺐﱢ ﺍﻟﺬﻱ ﻗﺪ ﻏﺐﱠ ﰲ ﺣﻮﺍﺻﻠﻬﻤﺎ ﰒ ﺯﻗﱠﺎﻩ ﺑﻌﺪ ﺫﻟﻚ ﺑﺎﳊﺐﱢ ﺍﻟﺬﻱ ﻫﻮ ﺃﻗﻮﻯ ﻭﺃﻃﺮﻯ ﻓﻼ‬
‫ﻳﺰﻻﻥ ﻳﺰُﻗﱠﺎﻧﻪ ﺑﺎﳊﺐﱢ ﻭﺍﳌﺎﺀ ﻋﻠﻰ ﻣﻘﺪﺍﺭ ﻗﹸ ﻮﱠﺗِﻪ ﻭﻣﺒﻠﻎ ﻃﺎﻗﺘﻪ ﻭﻫﻮ ﻳﻄﻠﺐ ﺫﻟﻚ ﻣﻨﻬﻤﺎ ﻭﻳﹺﺒﺾﱡ ﳓﻮﳘﺎ ﺣﱴ ﺇﺫﺍ ﻋﻠﻤﺎ‬
‫ﺖ ﻭﺃﻥ ﺃﺳﺒﺎﺑَﻪ ﻗﺪ‬‫ﻂ ﻓﻴﺘﻌ ﻮﱠﺩﻩ ﺣﱴ ﺇﺫﺍ ﻋﻠﻤﺎ ﺃ ﹾﻥ ﺃﺩَﺍﺗَﻪ ﻗﺪ ﲤﱠ ْ‬
‫ﺾ ﺍﳌﻨْﻊ ﻟﻴﺤﺘﺎﺝ ﺇﱃ ﺍﻟﻠ ﹾﻘ ِ‬
‫ﻂ ﻣﻨَﻌﺎﻩ ﺑﻌ َ‬
‫ﺃﻧّﻪ ﻗﺪ ﺃﻃﺎﻕ ﺍﻟﻠﻘ ﹶ‬
‫ﻱ ﻋﻠﻰ ﺍﻟﻠﱠﻘﻂ ﻭﺑﻠﻎ ﻟﻨﻔﺴِﻪ ﻣُﻨﺘِﻬﻰ ﺣﺎﺟﺘِﻪ ﺿﺮﺑﺎﻩ ﺇﺫﺍ‬ ‫ﺖ ﻭﺃﻧﱠﻬﻤﺎ ﺇﻥ ﻓﹶﻄﻤﺎُﻩ ﻓﻄﹾﻤﹰﺎ ﻣﻘﻄﻮﻋﹰﺎ ﳎﺬﻭﺫﹰﺍ ﻗ ﹺﻮ َ‬
‫ﺍﺟَﺘ َﻤ َﻌ ْ‬
‫ﺳﺄﳍﻤﺎ ﺍﻟﻜﻔﺎﻳﺔ ﻭَﻧﻔﹶﻴﺎﻩ ﻣﱴ ﺭﺟﻊ ﺇﻟﻴﻬﻤﺎ‬

‫ﰒﹼ ﺗﻨْﺰَﻉ ﻋﻨﻬﻤﺎ ﺗﻠﻚ ﺍﻟﺮﲪ ﹸﺔ ﺍﻟﻌﺠﻴﺒﺔ ﻣﻨﻬﻤﺎ ﻟﻪ ﻭﻳﻨﺴَﻴﺎﻥ ﺫﻟﻚ ﺍﻟﻌﻄﻒ ﺍﳌﺘﻤﻜﱢ َﻦ ﻋﻠﻴﻪ ﻭﻳُﺬ ﻫَﻼﻥ ﻋﻦ ﺗﻠﻚ ﺍﻷﺛﺮﺓ ﻟﻪ‬
‫ﻭﺍﻟﻜﺪﱢ ﺍﳌﻀﲏ ﻣﻦ ﺍﻟ ُﻐ ُﺪ ﻭﱢ ﻋﻠﻴﻪ ﻭﺍﻟﺮﱠﻭﺍﺡ ﺇﻟﻴﻪ ﰒ ﻳﺒﺘﺪﻳﺎﻥ ﺍﻟﻌﻤﻞ ﺍﺑﺘﺪﺍ ًﺀ ﺛﺎﻧﻴﹰﺎ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻨﻈﺎﻡ ﻭﻋﻠﻰ ﺗﻠﻚ‬
‫ﺍﳌﻘﺪّﻣﺎﺕ ‪.‬‬
‫ﻓﺴﺒﺤﺎﻥ ﻣﻦ ﻋﺮّﻓﻬﻤﺎ ﻭﺃﳍﻤﻬﻤﺎ ﻭﻫﺪﺍﳘﺎ ﻭﺟﻌﻠﻬﻤﺎ ﺩَﻻﻟﺔ ﳌﻦ ﺍﺳﺘﺪﻝﹼ ﻭ ُﻣﺨِﱪﹰﺍ ﺻﺎﺩﻗﹰﺎ ﳌﻦ ﺍﺳﺘﺨﱪ ﺫﻟﻜﻢ ﺍﻟﻠﹼﻪ ﺭﺏ‬
‫ﺕ ﺍﻟ ﱡﻄ ْﻌ ﹺﻢ ﺍﻟﺬﻱ ﻳﺼﲑ ﰲ‬
‫ﺍﻟﻌﺎﳌﲔ ‪ ) ٤ .‬ﺣﺎﻻﺕ ﺍﻟﻄﱡﻌﻢ ﺍﻟﺬﻱ ﻳﺼﲑ ﰲ ﺃﺟﻮﺍﻑ ﺍﳊﻴﻮﺍﻥ ( ﻭﻣﺎ ﺃﻋﺠﺐ ﺣﺎﻻ ِ‬
‫ﺕ ﻭﲣﺘﻠﻒ (‬
‫ﺃﺟﻮﺍﻑ ﺍﳊﻴﻮﺍﻥ ﻭﻛﻴﻒ ﺗﺘﺼﺮّﻑ ﺑﻪ ﺍﳊﺎﻻ ُ‬
 ‫ﰲ ﺃﺟﻨﺎﺳﻪ ﺍﻟﻮﺟﻮﻩ ‪ :‬ﻓﻤﻨﻬﺎ ﻣﺎ ﻳﻜﻮﻥ ﻣﺜﻞ ﺯﻕ ﺍﳊﻤﺎﻡ ﻟﻔﹶﺮﺧﻪ ﻭﺍﻟﺰﻕﱡ ﰲ ﻣﻌﲎ ﺍﻟﹾﻘﻲﺀ ﺃﻭ ﰲ ﻣﻌﲎ ﺍﻟﺘﻘﻴﺆ ﻭﻟﻴﺲ‬
‫ﻬﺑﻤﺎ ﻭ ﹺﺟ َﺮّﺓ ﺍﻟﺒﻌﲑ ﻭﺍﻟﺸﺎِﺓ ﻭﺍﻟﺒﻘﺮﺓ ﰲ ﻣﻌﲎ ﺫﻟﻚ ﻭﻟﻴﺲ ﺑﻪ ﻭﺍﻟﺒﻌﲑ ﻳﺮﻳﺪ ﺃﻥ‬

‫ﳉﺮﱠﺓﹸ ﺭﺟﻴﻌﹰﺎ ﻭﺍﻟﺮﱠﺟﻴﻊ ‪ :‬ﺃﻥ ﻳﻌﻮﺩ ﻋﻠﻰ ﻣﺎ ﻗﺪ ﺃﻋﺎﺩ ﻋﻠﻴﻪ‬

‫ﻳﻌﻮﺩ ﰲ ﺧَﻀﻤﻪ ﺍﻷ ﻭّﻝ ﻭﺍﺳﺘﻘﺼﺎﺀ ﻃﻌﻤﻪ ﻭﺭﺑﱠﻤﺎ ﻛﺎﻧﺖ ﺍ ِ‬
‫ﻣﺮﱠ ﹰﺓ ﺣﺘﱠﻰ ﻳﻨﺰﹺﻋﻪ ﻣﻦ ﺟَﻮﻓﻪ ﻭﻳﻘﻠﺒﻪ ﻋﻦ ﺟﻬﺘﻪ ‪َ ) .‬ﺯﻕّ ﺍﳊﻤﺎﻡ ( ﻭﺍﳊﻤﺎﻡ ﻳُﺨﺮﺟﻪ ﻣﻦ ﺣَﻮﺻﻠﺘﻪ ﻭﻣﻦ ﻣُﺴْﺘ ﹶﻜﻨﱢﻪ‬
‫ﺚ‬
‫ﺖ ﺑﻪ ﻧﻔﺴُﻪ ﻭﱂ ﺗ ْﻐَﻨ ﹾ‬
‫ﻭﻗﹶﺮﺍﺭﻩ ﻭﻣﻮﺿ ﹺﻊ ﺣﺎﺟﺘﻪ ﻭﺍﺳﺘﻤﺮﺍﺋﻪ ﺑﺎﻷﺛﹶﺮِﺓ ﻭﺍﻟﹺﺒﺮﱢ ﺇﱃ ﺣﻮﺻﻠ ِﺔ ﻭﻟﺪﻩ ﻗﺪ ﻣﻠﻚ ﺫﻟﻚ ﻭﻃﺎﺑ ْ‬
‫ﺚ ﻧﻔﺴُﻪ ﻭﱂ ﺗﺘﻐﻴﱠﺮ ﺷﻬﻮﺗﻪ ﻭﻟﻌﻞﱠ ﻟ ﹶّﺬﺗَﻪ ﰲ ﺇﺧﺮﺍﺟﻪ ﺃﻥ ﺗﻜﻮﻥ ﻛﻠﺬﹼﺗِﻪ ﰲ‬
‫ﺨُﺒ ﹾ‬
‫ﻋﻠﻴﻪ ﻧﻔﺴﻪ ﻭﱂ ﻳَﺘ ﹶﻘﺬﱠﺭ ﻣﻦ ﺻﻨﻴﻌﻪ ﻭﱂ َﺗ ْ‬
‫ﺇﺩﺧﺎﻟﻪ ﻭﺇﳕﺎ ﺍﻟﻠﺬﺓ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺑﺎﺠﻤﻟﺎﺭﹺﻱ ﻛﻨﺤﻮ ﻣﺎ ﻳﻌﺘﺮﻱ ﳎﺮَﻯ ﺍﻟﻨﱡﻄﻔ ِﺔ ﻣﻦ ﺍﺳﺘﻠﺬﺍﺫ ﻣﺮُﻭﺭ ﺍﻟﻨﱠﻄﻔﺔ ﻓﻬﺬﺍ ﺷﺄﻥ‬
‫ﹶﻗﻠﹾﺐ ﺍﳊﻤﺎﻡ ﻣﺎ ﰲ ﺟﻮﻓﻪ ﻭﺇﺧﺮﺍﺟﻪ ﺑﻌﺪ ﺇﺩﺧﺎﻟﻪ ﻭﺍﻟﺘﻤﺴﺎﺡ ﳜﺮﺟﻪ ﻋﻠﻰ ﺃﻧّﻪ ﺭﺟﻌُﻪ ﻭﻧْﺠﻮﻩ ﺍﻟﺬﻱ ﻻ ﳐﺮﺝ ﻟﻪ ﻭﻻ‬
‫ﻓﹶﺮَﺝ ﻟﻪ ﰲ ﺳﻮﺍﻩ ‪.‬‬

‫ﺗﺼﺮﻑ ﻃﺒﻴﻌﺔ ﺍﻹﻧﺴﺎﻥ ﻭﺍﳊﻴﻮﺍﻥ ﰲ ﺍﻟﻄﻌﺎﻡ ﻭﻗﺪ ﻳﻌﺘﺮﻱ ﺫﻟﻚ ﺍﻹﻧﺴﺎﻥ ﻟِﻤﺎ ﻳﻌﺮﹺﺽ ﻣﻦ ﺍﻟﺪﱠﺍﺀ ﻓﻼ ﻳﻌﺮﻑ ﺇﻻﹼ‬
‫ﺾ ﺍﻟﺸﱢﺪﱠ ِﺓ ﻭﻟﻴﺲ ﻣﺎ ﻋﺮَﺽ ﺑﺴﺒﺐ ﺁﻓ ٍﺔ ﻛﺎﻟﺬﻱ ﳜﺮﺝ ﻋﻠﻰ‬
‫ﺠ َﻮ ﺇﻻﹼ ﰲ ﺍﳊِﲔ ﻋﻠﻰ ﺑَﻌ ﹺ‬
‫ﺍﻷﻛ ﹶﻞ ﻭﺍﻟﻘﻲﺀ ﻭﻻ ﻳﻌﺮﻑ ﺍﻟﻨﱠ ْ‬
‫ﺃﺻﻞ ﺗﺮﻛﻴﺐ ﺍﻟﻄﺒﻴﻌﺔ ‪.‬‬
‫ﺽ ﻳﻌ ﹺﺮﺽُ ﳍﻤﺎ ﻣِﻦ ﺧُﺒْﺚ ﺍﻟﻨﱠﻔﺲ ﻭﻣﻦ ﺍﻟﻔﺴﺎﺩ‬
‫ﺐ ﻋﻠﻰ ﺧﻼﻑ ﺫﻟﻚ ﻛﻠﱢﻪ ﻷﻧْﻬﻤﺎ ﻳُﺨﺮﺟﺎﻧﻪ ﺑﻌﺎﺭ ﹴ‬‫ﻭﺍﻟﺴﱢﻨﱠﻮﺭ ﻭﺍﻟﻜﻠ ُ‬
‫ﻭﻣﻦ ﺍﻟﺘﱠﺜﻮﻳﺮ ﻭﺍﻻﻧﻘﺒﺎﺽ ﰒﱠ ﻳﻌﻮﺩﺍﻥ ﺑﻌﺪ ﺫﻟﻚ ﻓﻴﻪ ﻣﻦ ﺳﺎﻋﺘﻬﻤﺎ ﻣﺸﺘﻬﻴَﲔ ﻟﻪ ﺣﺮﻳﺼﲔ ﻋﻠﻴﻪ ‪.‬‬
‫ﻭﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﹶﺫﺭَﻋﻪ ﺫﻟﻚ ﱂ ﻳﻜﻦ ﺷﻲﺀ ﺃﺑﻐﺾ ﺇﻟﻴﻪ ﻣﻨﻪ ﻭﺭﺑﱠﻤﺎ ﺍﺳﺘﻘﺎﺀ ﻭﺗﻜﻠﹼﻒ ﺫﻟﻚ ﻟﺒَﻌﺾ ﺍﻷﻣﺮ ﻭﻟﻴﺲ‬
‫ﺍﻟﺘﻜﻠﻒ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺇﻻﹼ ﻟﻪ ‪.‬‬
‫ﳉﺮّﺓ ﻫﻲ ﺍﻟﻔﺮْﺙ ﻭﺃﺷﺪﱡ ﻣﻦ ﺫﻟﻚ ﺃ ﹾﻥ ﺗﻜﻮﻥ‬
‫ﺕ ﻣﻀْﻐﻪ ﺃﻋﺎﺩﺗﻪ ﻭﺍ ِ‬
‫ﻭﺫﻭﺍﺕ ﺍﻟﻜﺮﻭﺵ ﻛﻠﻬﺎ َﺗﻘﹾﻌﺺ ﲜﺮّﻬﺗﺎ ﻓﺈﺫﺍ ﺃﺟﺎﺩ ْ‬
‫ﺭﺟﻴﻌﹰﺎ ﻓﻬﻲ ﲡﻴ ُﺪ ﻣَﻀﻐَﻬﺎ ﻭﺇﻋﺎﺩﺗَﻬﺎ ﺇﱃ ﻣﻜﺎﻬﻧﺎ ﺇﻻﹼ ﺃﻥﱠ ﺫﻟﻚ ﳑّﺎ ﻻ ﳚﻮﺯ ﺃﻓﻮﺍﻫﻬﺎ ﻭﻟﻴﺲ ﻋﻨﺪ ﺍﳊﺎﻓِﺮ ﻣﻦ ﺫﻟﻚ ﻗﻠﻴﻞﹲ‬
‫ﻭﻻ ﻛﺜﲑ ﺑﻮﺟ ٍﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ‪.‬‬

‫ﻚ ﻳﻘﻲﺀ ﻗﻴﺌﹰﺎ ﺫﺭﻳﻌﹰﺎ ﻛﺎﻟﺒﺎﻝ ﻓﺈﻧﱠﻪ‬

‫ﺾ ﺍﻟﺴﱠﻤ ِ‬
‫ﻉ ﺍﻟﻄﲑ ﺷﺒﻴ ٌﻪ ﺑﺎﻟﻘﻲﺀ ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺴﻤﱡﻮﻧﻪ ﺍﻟﺰﱡﻣّﺞ ﻭﺑﻌ ُ‬
‫ﻭﻗﺪ ﻳﻌﺘﺮﻱ ﺳﺒﺎ َ‬
‫ﺖ ﺑﹺﺠﺮﱠﻬﺗﺎ ﰲ ﻭﺟﻪ‬ ‫ﺭﺑﱠﻤﺎ ﺩ َﺳ َﻊ ﺍﻟﺪﱠﺳﻌﺔ ﻓﺘﻠﻘﻰ ﺑﻌﺾ ﺍﳌﺮﺍﻛﺐ ﻓﻴﻠﻘﹶﻮﻥ ﻣﻦ ﺫﻟﻚ ِﺷﺪّﺓ ﻭﺍﻟﻨﺎﻗﺔ ﺍﻟﻀﺠﻮﺭ ﺭﺑﱠﻤﺎ ﺩﺳَﻌ ْ‬
‫ﺍﻟﺬﻱ ﻳﺮﺣُﻠﻬﺎ ﺃﻭ ﻳﻌﺎﳉﻬﺎ ﻓﻴﻠﻘﻰ ﻣﻦ ﺫﻟﻚ ﺃﺷﺪّ ﺍﻷﺫﻯ (‬
‫ﻭﻣﻌﻠﻮﻡٌ ﹶﺃﻧﱠﻬﺎ ﺗﻔ َﻌﻞﹸ ﺫﻟﻚ ﻋﻠﻰ ﻋﻤﺪ ‪.‬‬
‫ﻓﻠﺬﻭﺍﺕ ﺍﻷﻗﺪﺍﻡ ﰲ ﺫﻟﻚ ﻣﺬﻫﺐ ﻭﻟﺬﻭﺍﺕ ﺍﻟﻜﹸﺮﻭﺵ ﻣﻦ ﺍﻟﻈﱢﻠﻒ ﻭﺍﳋﻒﱢ ﰲ ﺫﻟﻚ ﻣﺬﻫﺐ ﻭﻟﺬﻭﺍﺕ ﺍﻷﻧﻴﺎﺏ ﰲ‬
‫ﻚ ﰲ ﺫﻟﻚ ﻣﺬﻫﺐ ‪.‬‬‫ﺫﻟﻚ ﻣﺬﻫﺐ ﻭﻟﻠﺴﱠﻤﻚ ﻭﺍﻟﺘﻤﺴﺎﺡ ﺍﻟﺬﻱ ﻳﺸﺒﻪ ﺍﻟﺴﱠ َﻤ َ‬
‫ﻭﻳﺰﻋﻤﻮﻥ ﺃﻥ ﺟﻮﻑ ﺍﻟﺘﻤﺴﺎﺡ ﺇﻥ ﻫﻮ ﺇﻻﱠ ﻣﻌﺎﻟﻴﻖ ﻓﻴﻪ ﻭﺃﻧﻪ ﰲ ﺻﻮﺭﺓ ﺍﳉﺮﺍﺏ ﻣﻔﺘﻮﺡ ﺍﻟﻔﻢ ﻣﺴﺪﻭﺩ ﺍﻟﺪﱡﺑﺮ ﻭﱂ‬
‫ﻑ ﺍﳊﺎﻝ ﻓﻴﻪ ‪.‬‬
‫ﺃﹶﺣﻖﱠ ﺫﻟﻚ ﻭﻣﺎ ﺃﻛﺜﺮ ﻣﻦ ﻻ ﻳﻌﺮ ُ‬
 ‫ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﻃﻠﺐ ﺍﻟﻨﺴﻞ ﻋﻨﺪ ﺍﳊﻤﺎﻡ ﰒ ﺭﺟﻊ ﺑﻨﺎ ﺍﻟﻘﻮ ﹸﻝ ﰲ ﺍﳊﻤﺎﻡ ﺑﻌﺪ ﺃﻥ ﺍﺳﺘﻐﲎ ﻭﻟﺪﻩ ﻋﻨﻪ ﻭﺑﻌﺪ ﺃﻥ ُﻧﺰﹺﻋﺖ‬
‫ﺉ ﺍﻟﺬﱠﻛ ُﺮ ﺍﻟﺪﱡﻋﺎﺀ ﻭﺍﻟﻄﺮﺩ ﻭﺗﺒﺘﺪﺉ ﺍﻷﻧﺜﻰ ﺑﺎﻟﺘﺄﺗّﻲ‬
‫ﺍﻟﺮﲪﺔ ﻣﻨﻪ ﻭﺫﻟﻚ ﺃﻧّﻪ ﻳﺒﺘﺪ ُ‬

‫ﻑ ﺑﻮﺟﻬﻬﺎ ﰒ ﻳﺘﻌﺎﺷﻘﺎﻥ ﻭﻳﺘﻄﺎﻭﻋﺎﻥ ﻭﳛﺪﺙ ﳍﻤﺎ‬

‫ﺐ ﻭﺗﺼﺪ ُ‬
‫ﻭﺍﻻﺳﺘﺪﻋﺎﺀ ﰒﱠ ﺗﺰﻳﻒ ﻭﺗﺘﺸﻜﹼﻞ ﰒﱠ ﲤﻜﱢﻦ ﻭﲤﻨﻊ ﻭﲡﻴ ُ‬
‫ﺦ ﻭﺍﻟﺘﻨﻔﱡﺞ ﻭﻣﻦ ﺍﳋﻴﻼﺀ ﻭﺍﻟﻜﱪﻳﺎﺀ‬ ‫ﻣﻦ ﺍﻟﺘﻐﺰﱡﻝ ﻭﺍﻟﺘ ﹶﻔﺘﱡﻞ ﻭﻣﻦ ﺍﻟﺴﱠﻮﻑ ﻭﺍﻟﻘﺒَﻞ ﻭﻣﻦ ﺍﳌﺺﱢ ﻭﺍﻟﺮﱠﺷﻒ ﻭﻣﻦ ﺍﻟﺘﻨ ﱡﻔ ﹺ‬
‫ﻭﻣﻦ ﺇﻋﻄﺎﺀ ﺍﻟﺘﻘﺒﻴﻞ ﺣﻘﻪ ﻭﻣﻦ ﺇﺩﺧﺎﻝ ﺍﻟﻔﻢ ﰲ ﺍﻟﻔﻢ ﻭﺫﻟﻚ ﻣﻦ ﺍﻟﺘﻄﺎﻋُﻢ ﻭﻫﻲ ﺍﳌﻄﺎﻋَﻤﺔ ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﱂ‬
‫ﺃﹶﻋﻄﻬﺎ ﺑﻴﺪﻱ ﺇﺫ ﺑﺖﱡ ﺃﺭ ُﺷﻔﹸﻬﺎ ** ﺇﻻﱠ ﺗَﻄﺎﻭ ﹶﻝ ﻏﺼ ُﻦ ﺍﳉﻴﺪ ﺑﺎﳉﻴ ِﺪ ( ﻫﺬﺍ ﻣﻊ ﺇﺭﺳﺎﳍﺎ ﺟﻨﺎﺣﻴﻬﺎ ﻭﻛﻔﱠﻴﻬﺎ ﻋﻠﻰ‬
‫ﺍﻷﺭﺽ ﻭﻣﻊ َﺗﺪَﺭﻋﻬﺎ ﻭﺗﺒﻌﱡﻠﻬﺎ ﻭﻣﻊ ﺗﺼﺎﻭﻟﻪ ﻭﺗﻄﺎ ﻭُﻟﻪ ﻭﻣﻊ ﺗﻨﻔﱡﺠﻪ ﻭﺗﻨ ﱡﻔﺨِﻪ ﻣﻊ ﻣﺎ ﻳﻌﺘﺮﻳﻪ ﻣﻊ ﺍﳊِﻜﺔ ﻭﺍﻟﺘﻔﻠﱢﻲ‬
‫ﻭﺍﻟﺘﻨﻔﱡﺶ ﺣﺘّﻰ ﺗﺮﺍُﻩ ﻭﻗﺪ ﺭﻣﻰ ﻓﻴﻪ ﲟﺜﻠﻪ ‪.‬‬
‫ﻍ ﻣﻦ‬
‫ﺴﺤِﻪ ﺑﺬﻧﺒﻪ ﻭﺍﺭﺗﻔﺎﻋِﻪ ﺑﺼﺪﺭﻩ ﻭﻣﻦ ﺿﺮْﺑﻪ ﲜﻨﺎﺣِﻪ ﻭﻣﻦ ﻓﺮﺣﻪ ﻭ َﻣ َﺮﺣِﻪ ﺑﻌﺪ ﹶﻗ ْﻤﻄِﻪ ﻭﺍﻟﻔﺮﺍ ﹺ‬ ‫ﱡﰒ ﺍﻟﺬﻱ ﺗﺮﻯ ﻣﻦ ﻛ ْ‬
‫ﺢ ﺍﻟﻨﱠﺎﺱ ‪.‬‬
‫ﺷﻬﻮﺗِﻪ ﰒﱠ ﻳﻌﺘﺮﻳﻪ ﺫﻟﻚ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﻔﺘﺮ ﻓﻴﻪ ﺃﻧﻜ ُ‬

‫ﺍﻟﻘﻮﺓ ﺍﻟﺘﻨﺎﺳﻠﻴﺔ ﻟﺪﻯ ﺍﳊﻤﺎﻡ‬

‫ﻭﺗﻠﻚ ﺍﳋﹶﺼﻠﺔﹸ ﻳﻔﹸﻮﻕ ﻬﺑﺎ ﲨﻴﻊ ﺍﳊﻴﻮﺍﻥ ﻷﻥﹼ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻫﻮ ﺃﻛﺜﺮ ﺍﳋﻠﹾﻖ ﰲ ﻗ ﻮّﺓ ﺍﻟﺸﻬﻮﺓ ﻭﰲ ﺩﻭﺍﻣﻬﺎ ﰲ ﲨﻴﻊ‬
‫ﺐ ﺍﳊﻴﻮﺍ ِﻥ ﰲ ﺍﻟﺘﺼَﻨﱡﻊ ﻭ ﺍﻟﺘﻐﺰﻝ ﻭﺍﻟﺘﺸﻜﱡﻞ ﻭﺍﻟﺘﻔﺘﱡﻞ ﺃﻓﺘﺮ ﻣﺎ ﻳﻜﻮ ﹸﻥ ﺇﺫﺍ ﻓﺮﻍ ﻭَﻋﻨﺪَﻫﺎ ﻳﺮﻛﺒُﻪ ﺍﻟﻔﹸﺘﻮﺭ‬ ‫ﺍﻟﺴﱠﻨﺔ ﻭﺃﺭﻏ ُ‬
‫ﻭﳛﺐﱡ ﻓِﺮﺍﻕ ﺍﻟﺰﱠﻭﺝ ﺇﱃ ﺃﻥ ﻳﻌﻮ َﺩ ﺇﱃ ﻧﺸﺎﻃِﻪ ﻭﺗﺮ ﹺﺟ َﻊ ﺇﻟﻴﻪ ﻗﹸ َّﻮﺗُﻪ ‪.‬‬
‫ﻭﺍﳊﻤﺎ ُﻡ ﺃﻧﺸﻂ ﻣﺎ ﻳﻜﻮﻥ ﻭﺃﻓﺮﺡ ﻭﺃﻗﻮﻯ ﻣﺎ ﻳﻜﻮﻥ ﻭﺃﻣﺮﺡ ﻣﻊ ﺍﻟﺰﱠﻫﻮ ﻭﺍﻟﺸﻜﻞ ﻭﺍﻟﻠﻬْﻮ ﻭﺍﳉﹶﺬﻝ ﺃﺑﺮ َﺩ ﻣﺎ ﻳﻜﻮﻥ‬
‫ﺍﻹﻧﺴﺎ ﹸﻥ ﻭﺃﻓﺘﺮﻩ ﻭﺃﻗﻄﹶﻊ ﻣﺎ ﻳﻜﻮﻥ ﻭﺃﻗﹾﺼﺮَﻩ ‪.‬‬
‫ﻫﺬﺍ ﻭﰲ ﺍﻹﻧﺴﺎﻥ ﺿﺮﻭ ﺏٌ ﻣﻦ ﺍﻟﻘﹸﻮﻯ ‪ :‬ﺃﺣﺪﻫﺎ ﻓﹶﻀَﻞ ﺍﻟﺸّﻬْﻮِﺓ ﻭﺍﻷﺧﺮﻯ ﺩﻭﺍﻡ ﺍﻟﺸﻬْﻮﺓ ﰲ ﲨﻴﻊ ﺍﻟﺪﱠﻫﺮ ﻭﺍﻷﺧﺮﻯ‬
‫ﺖ ﺧِﺼﺎﻟﹶﻪ ﻛﻠﻬﺎ ﻛﺎﻧﺖ ﺩﻭ ﹶﻥ ﻗ ﻮﱠ ِﺓ ﺍﳊﻤﺎﻡ ﻋﻨ َﺪ ﻓﹶﺮﺍﻏِﻪ ﻣﻦ ﺣﺎﺟﺘﻪ ﻭﻫﺬﻩ‬
‫ﺖ ﺇﺫﺍ ﲨﻌ َ‬
‫ﺼﻨﱡﻊ ﻭﺍﻟﺘﻜﻠﻒ ﻭﺃﻧ َ‬ ‫ﻗﻮﺓ ﺍﻟﺘ َ‬
‫ﻓﻀﻴﻠﺔﹲ ﻻ ﻳُ ْﻨ ِﻜﺮُﻫﺎ ﺃﺣﺪٌ ﻭ َﻣ ﹺﺰﻳّﺔ ﻻ ﳚﺤﺪﻫﺎ ﺃﺣﺪ ‪.‬‬

‫ﺍﻟﺒﻐﺎﻝ ﻭﻧﺸﺎﻃﻬﺎ‬
‫ﺠﺪُﻭﺍ ﻣﺜ ﹶﻞ ﻧﺸﺎﻁ ﺍﳊﻤﺎﻡ ﰲ ﻭَﻗﺖ ﹶﻓ ْﺘﺮَﺓ ﺍﻹﻧﺴﺎﻥ ﺇﻻﹼ ﻣﺎ ﻭﺟﺪﻭﻩ ﰲ ﺍﻟﺒﻐﺎﻝ ﻓﺈﻥﹼ ﺍﻟﺒﻐﺎﻝ‬
‫ﻭﻳﻘﺎﻝ ‪ :‬ﺇﻥﹼ ﺍﻟﻨﱠﺎﺱ ﱂ َﻳ ﹺ‬
‫ﻼ‬
‫ﲑ ﺑﻘﻴﱠﺔ ﻳﻮﻣﻬﺎ ﻭﺳﻮﺍ َﺩ ﻟﻴﻠﺘﻬﺎ ﻭﺻﺪ َﺭ ﻬﻧﺎ ﹺﺭ ﹶﻏﺪِﻫﺎ ﺣﺘّﻰ ﺇﺫﺍ ﺣﻄﱡﻮﺍ ﻋﻦ ﲨﻴﻊ ﻣﺎ ﻛﺎﻥ ﳏﻤّ ﹰ‬ ‫ﲢﻤِﻞ ﺃﺛﻘﺎ ﹰﻻ ﻋﺸﻴﺔ ﻓﺘﺴ ُ‬
‫ﻣﻦ ﺃﺻﻨﺎﻑ ﺍﻟﺪﻭَﺍﺏ ﺃﲪﺎﳍﺎ ﱂ ﻳﻜ ْﻦ ﻟﺸﻲﺀ ﻣﻨﻬﺎ ﳘﱠﺔﹲ ﻭﻻ ِﻟ َﻤ ْﻦ َﺭ ِﻛﺒَﻬﺎ ﻣﻦ ﺍﻟﻨّﺎﺱ ﺇﻻﹼ ﺍ ﹶﳌﺮَﺍﻏﺔ ﻭﺍﳌﺎﺀ ﻭﺍﻟﻌَﻠﻒ‬
‫ﻭﻟﻺﻧﺴﺎﻥ ﺍﻻﺳﺘﻠﻘﺎﺀ ﻭﺭﻓ ُﻊ ﺍﻟﺮﱢﺟْﻠﲔ ﻭﺍﻟﻐﻤْﺰ ﻭﺍﻟﺘﺄ ﻭﱡﻩ ﺇﻻﹼ ﺍﻟﺒﻐﺎﻝ ﻓﺈﻬﻧﺎ ﰲ ﻭﻗﺖ ﺇﻋﻴﺎﺀ ﲨﻴ ﹺﻊ ﺍﻟﺪﻭﺍﺏ ﻭﺷﺪّﺓ ﻛﻼﳍﺎ‬
‫ﺏ ﻬﺑﺎ ﺑﻄﻮﻧَﻬﺎ ﻭﲢﹸﻄﻬﺎ ﻭﺗﺮﻓﻌﻬﺎ‬
‫ﻭ َﺷﻐْﻠﻬﺎ ﺑﺄﻧﻔﺴﻬﺎ ﳑّﺎ ﻣﺮﱠ ﻋﻠﻴﻬﺎ ﻟﻴﺲ ﻋﻠﻴﻬﺎ ﻋﻤﻞﹲ ﺇﻻﹼ ﺃ ﹾﻥ ﺗﺪْﱄ ﺃﻳﻮﺭَﻫﺎ ﻭﺗﺸﻆﱠ ﻭﺗﻀ ﹺﺮ َ‬
‫ﺸ َﺮ ﳍﺎ ﻭﻻ َﻫﻢﱠ ﻬﺑﺎ ﻭﻟﻮ ﻛﺎﻥ ﻣُﻨﻌﻈﹰﺎ ﰒ ﺍﻋﺘﺮﺍﻩ ﺑﻌْﺾ ﺫﻟﻚ‬
‫ﻭﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻟﻮ ﺭﺃﻯ ﺍﳌﻜﺎﺭﻱ ﺍﻣﺮﺃﺓ ﺣﺴﻨﺎﺀ ﻟﹶﻤﺎ ﺍﻧَﺘ َ‬
‫ﺍﻹﻋﻴﺎﺀ ﻟﻨَﺴﻲ ﺍﻹﻧﻌﺎﻅ ‪.‬‬
‫ﻭﻫﺬﻩ َﺧﺼْﻠﺔ ﲣﺎﻟﻒ ﻓﻴﻬﺎ ﺍﻟﺒﻐﺎ ﹸﻝ ﲨﻴ َﻊ ﺍﳊﻴﻮﺍ ِﻥ ﻭﺗﺰﻋﻢ ﺍﻟ َﻌﻤَﻠﺔ ﺃﻧﱠﻬﺎ ﺗﻠﺘﻤﺲ ﺑﺬﻟﻚ ﺍﻟﺮﱠﺍﺣَﺔ ﻭﺗﺘﺪﺍﻭﻯ ﺑﻪ ﻓﻠﻴﺲ‬
‫ﺐ ﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﺣﻘﹼﹰﺎ ﺇﻻﹼ ﰲ ﺇﻣﻜﺎﻥ ﺫﻟﻚ ﳍﺎ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻭﺫﻟﻚ ﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﻋﻦ ﺷﻬﻮﺓ ﻭﺷَﺒ ﹴﻖ ﻣُﻔﺮﻁ‬
‫ﺍﻟﻌﺠ ُ‬
‫‪.‬‬

‫ﺍﻟﻨﺸﺎﻁ ﺍﻟﻌﺠﻴﺐ ﻟﺪﻯ ﺍﻷﺗﺮﺍﻙ ﻭﺷِﺒﻪٌ ﺁﺧ ُﺮ ﻭﺷِﻜﻞﹲ ﻣﻦ ﺫﻟﻚ ﻛﺎﻟﺬﻱ ﻳُﻮﺟ َﺪ ﻋﻨﺪ ﺍﻷﺗﺮﺍﻙ ﻋﻨﺪ ﺑﻠﻮﻍ ﺍﳌﻨْﺰﹺﻝ ﺑﻌﺪ‬
‫ﺖ ﻟﻴﺲ ﳍﻢ ﺇﻻﹼ ﺃﻥ ﻳﺘﻤﺪﺩﻭﺍ ﻭﻳﻘﻴﱢﺪﻭﺍ ﺩﻭﺍﺑّﻬﻢ ﻭﺍﻟﺘﺮﻛﻲ‬ ‫ﺱ ﰲ ﺫﻟﻚ ﺍﻟﻮ ﹾﻗ ِ‬ ‫ﺾ ﺍﻟﻨﱠﻬﺎﺭ ﻓﺈﻥ ﺍﻟﻨﱠﺎ َ‬
‫ﻣﺴﲑ ﺍﻟﻠﹼﻴﻞ ﻛﻠﱢﻪ ﻭَﺑ ْﻌ ﹺ‬
‫ﲑ ﺫﻟﻚ ﺍﻟﺴﲑ ﻭﺫﻟﻚ‬ ‫ﺾ ﲟﺜ ﹺﻞ ﻧﺸَﺎﻃﻪ ﻗﺒ ﹶﻞ ﺃﻥ ﻳﺴ َ‬ ‫ﺾ ﺍﻟﺼّﻴﺪ ﺍ ْﺑَﺘﺪَﺃ ﺍﻟﺮﱠ ﹾﻛ َ‬
‫ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﺇﺫﺍ ﻋﺎﻳﻦ ﻇﺒْﻴﹰﺎ ﺃﻭ ﺑﻌ َ‬
‫ﱪ ﻋﻠﻰ ﹶﻇﻬْﺮ ﺍﻟﺪّﺍﺑﱠ ِﺔ (‬
‫ﺖ ﻳَﻬﻢﱡ ﻓﻴﻪ ﺍﳋﺎﺭﹺﺟﻲﱠ ﻭﺍﳋﹶﺼﻲﱠ ﺃﻧﻔﺴُﻬﻤُﺎ ﻓﺈﻧﱠﻬﻤﺎ ﺍﳌﺬﻛﻮﺭﺍﻥ ﺑﺎﻟﺼﱠ ﹺ‬ ‫ﻭ ﹾﻗ َ‬
‫ﻓﻄﺎﻡ ﺍﻟﺒﻬﺎﺋﻢ ﺃﻭﻻﺩﻫﺎ ﻭﻟﻴﺲ ﰲ ﺍﻷﺭﺽ ﻬﺑﻴﻤﺔﹲ ﺗَﻔ ِﻄﻢُ ﻭﻟﺪَﻫﺎ ﻋﻦ ﺍﻟﻠﹼﱭ َﺩﻓﹾﻌ ﹰﺔ ﻭﺍﺣﺪﹰﺓ ﺑﻞ ِﲡﺪُ ﺍﻟﻈﹼﺒﻴ ﹶﺔ ﺃﻭ ﺍﻟﺒﻘﺮﺓ ﺃﻭ‬
‫ﺍﻷﺗﺎﻥ ﺃﻭ ﺍﻟﻨﺎﻗﺔ ﺇﺫﺍ ﻇﻨﺖ ﺃﻥﹼ ﻭﻟﺪَﻫﺎ ﻗﺪ ﺃﻃﺎﻕ ﺍﻷﻛﻞ ﻣَﻨ َﻌ ْﺘﻪُ ﺑﻌﺾ ﺍﳌﻨْﻊ ﰒﹼ ﻻ ﺗﺰﻝ ﺗُﻨﺰﱢﻝ ﺫﻟﻚ ﺍﳌﻨْﻊ ﻭﺗﺮﺗﺒﻪ‬
‫ﺖ ﺃﻥﹼ ﺑﻪ ﻏﻨًﻰ ﻋﻨﻬﺎ ﺇ ﹾﻥ ﻫﻲ ﻓﻄﻤﺘﻪ ﻓﻄﺎﻣﹰﺎ ﻻ ﺭ ْﺟﻌَﺔ ﻓﻴﻪ ﻣَﻨ َﻌﺘْﻪ ﻛﻞﱠ ﺍﳌ ْﻨﻊ ‪.‬‬
‫ﻭﺗﺪﺭﱢﺟﻪ ﺣﺘَّﻰ ﺇﺫﺍ ﻋﻠﻤ ْ‬

‫ﺐ‬
‫ﻉ ِﺷ ﹾﻠ ﻮَﻩ ** ﻏﹸﺒْﺲٌ ﻛﻮﺍﺳ ُ‬
‫ﲑ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﻟﺒﻴﺪ ‪ ) :‬ﳌﻌﻔﹼ ﹴﺮ ﹶﻗ ْﻬ ٍﺪ َﺗﻨَﺎ َﺯ َ‬
‫ﲑ ﻣﻦ ﺍﻟﺒﻬﺎﺋﻢ ﺍﻟﺘﱠﻌﻔ َ‬
‫ﻭﺍﻟﻌﺮﺏ ﺗﺴﻤﱢﻲ ﻫﺬﺍ ﺍﻟﺘﱠﺪﺑ َ‬
‫ﻣﺎ ُﻳ َﻤﻦﱡ ﻃﻌﺎﻣُﻬﺎ ( ﻭﻋﻠﻰ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺴﱢﲑﺓ ﻭﺍﻟﻌﺎﺩﺓ ﻳﻜﻮﻥ ﻋﻤ ﹸﻞ ﺍﳊﻤﺎ ﹺﻡ ﰲ ﻓﺮﺍﺧﻪ ‪.‬‬

‫ﻣﻦ ﻋﺠﻴﺐ ﺃﻣﺮ ﺍﳊﻤﺎﻡ‬

‫ﻭﻣﻦ ﻋﺠﻴﺐ ﺃﻣﺮ ﺍﳊﻤﺎﻡ ﺃﻧّﻪ ﻳﻘﻠﺐ ﺑﻴﻀﻪ ﺣﱴ ﻳﺼﲑ ﺍﻟﺬﻱ ﻛﺎﻥ ﻣﻨﻪ ﻳَﻠﻲ ﺍﻷﺭﺽ ﻳَﻠﻲ ﺑﺪ ﹶﻥ ﺍﳊﻤﺎﻡ ﻣﻦ ﺑﻄﻨﻪ‬
‫ﺼ ﹶﻠ ﹲﺔ ﺃﺧﺮﻯ ﳏﻤﻮﺩﺓﹲ‬
‫ﺽ ﻟﻌﻠﻤﻬﺎ ﻭ َﺧ ْ‬
‫ﻭﺑﺎ ِﻃ ﹺﻦ ﺟَﻨﺎﺣ ِﻪ ﺣﺘّﻰ ﻳُﻌﻄ َﻲ ﲨﻴ َﻊ ﺍﻟﺒﻴﻀ ِﺔ ﻧﺼﻴﺒﻬﺎ ﻣﻦ ﺍﳊﻀﻦ ﻭﻣﻦ َﻣﺲﱢ ﺍﻷﺭ ﹺ‬
‫ﲔ ﺍﳊﻤﺎﻡ‬
‫ﲔ ﺍﳊﻤﺎﺭ ﻭﺍﻟﺮﱠﻣَﻜﺔ ﻻ ﻳﺒﻘﻰ ﻟﻪ ﻧﺴﻞ ﻭﺍﻟﺮﱠﺍﻋِﱯ ﺍﳌﺘﻮﻟﹼﺪ ﻓﻴﻤﺎ ﺑ َ‬ ‫ﰲ ﺍﳊﻤﺎﻡ ﻭﺫﻟﻚ ﺃﻥﹼ ﺍﻟﺒﻐْﻞ ﺍﳌﺘﻮﻟﱢﺪ ﺑ َ‬
‫ﺏ ﺑﻌﻀُﻬﺎ ﺑﻌﻀﹰﺎ ﺧﺮﺝ ﺍﻟﻮﻟ ُﺪ ﻣﻨﻘﻮﺹ‬ ‫ﺖ ﻭﺍﻟﻔﻮﺍﰿ ﺇ ﹾﻥ ﺿ َﺮ َ‬
‫ﺨ ُ‬‫ﻭﺍﻟ ﻮَﺭﺷﺎﻥ ﻳﻜﺜﺮ ﻧﺴﻠﻪ ﻭﻳﻄﻮ ﹸﻝ ﻋﻤ ُﺮ ﻭﻟﺪ ِﻩ ﻭﺍﻟُﺒ ْ‬
‫ﲔ ﻣﺘّﻔِﻘﻬﺎ ﻭﳐﺘﻠﻔﻬﺎ ﻳﻜﻮﻥ ﺍﻟﻮﻟﺪ ﺗﺎﻡﱠ ﺍﳋﻠﻖ ﻣﺄﻣﻮﻝ‬ ‫ﺖﺑ َ‬
‫ﺍﳋﻠﻖ ﻻ ﺧﲑ ﻓﻴﻪ ﻭﺍﳊﻤﺎ ُﻡ ﻛﻴﻔﻤَﺎ ﺃﺩَﺭﺗَﻪ ﻭﻛﻴﻔﻤﺎ ﺯَﺍﻭ ْﺟ َ‬
‫ﺍﳋﲑ‬

‫ﻓﻤﻦ ﻧﺘﺎﺝ ﺍﳊﻤﺎﻡ ﺇﹺﺫﺍ ﻛﺎﻥ ﻣﺮﻛِﺒﹰﺎ ﻣﺸْﺘﺮﻛﹰﺎ ﻣﺎ ﻫﻮ ﻛﺎﻟﺮّﺍﻋِﱯ ﻭﺍﻟ ﻮَﺭﺩﺍﱐ ﻭﻋﻠﻰ ﺃﻥﹼ ﻟﻠﻮﺭْﺩﺍﱐ ﻏﺮﺍﺑ ﹶﺔ ﻟﻮﻥ ﻭﻇﺮَﺍﻓﹶﺔ‬
‫ﺥ ﻭﻟﻪ ﻣﻦ ﺍﳍﺪﻳ ﹺﻞ ﻭﺍﻟ ﹶﻘ ْﺮ ﹶﻗ َﺮِﺓ ﻣﺎ ﻟﻴﺲ ﻷﺑﻮﻳﻪ ﺣﱴﱢ ﺻﺎﺭ ﺫﻟﻚ ﺳﺒﺒﹰﺎ‬‫ﹶﻗﺪﱟ ﻟﻠﺮﱠﺍ ِﻋﱯﱢ ﻓﻀﻴﻠﺔﹲ ﰲ ﻋِﻈﻢ ﺍﻟﺒﺪ ِﻥ ﻭﺍﻟﻔِﺮﺍ ﹺ‬
‫ﺤﺮْﺹ ﻋﻠﻰ ﺍﺗﱢﺨﺎﺫﻩ ‪.‬‬ ‫ﻟﻠﺰﱢﻳﺎﺩﺓ ﰲ ﲦﻨﻪ ﻭﻋﻠﹼ ﹰﺔ ﻟﻠ ِ‬
‫ﻭﺍﻟﻐﻨ ُﻢ ﻋﻠﻰ ﻗﺴﻤﲔ ‪ :‬ﺿﺄﻥ ﻭﻣَﻌﺰ ﻭﺍﻟﺒﻘ ُﺮ ﻋﻠﻰ ﻗﺴﻤﲔ ‪ :‬ﺃﺣﺪﳘﺎ ﺍﳉﻮﺍﻣﻴﺲ ﺇﻻ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺑﻘ ﹺﺮ ﺍﻟﻮﺣْﺶ‬
‫ﻒ ﺇﺫﺍ ﺍﺧﺘﻠﹶﻔﺎ ﱂ ﻳﻜ ْﻦ ﺑﻴﻨﻬﻤﺎ ﺗﺴﺎﻓﹸﺪٌ ﻭﻻ ﺗﻼﻗﺢ ﻓﻬﺬﻩ ﻓﻀﻴﻠﺔ ﻟﻠﺤﻤﺎﻡ ﰲ ﺟﻬﺔ ﺍﻹﻧﺴﺎﻝ ﻭﺍﻹﻟﻘﺎﺡ ﻭﺍﺗﱢﺴﺎﻉ‬ ‫ﻭﺍﻟﻈﱢ ﹾﻠ ُ‬
‫ﲔ ﺳﺎﺋﺮ ﺃﺟﻨﺎﺱ ﺍﳊﻤﺎ ﹺﻡ ﻣﻦ ﺍﻟ َﻮﺭَﺍﺷﲔ ﻭﺍﻟﻘﻤﺎﺭﻱّ ﻭﺍﻟﻔﻮﺍﺧﺖ ﺗﺴﺎﻓﺪﹰﺍ‬
‫ﻑ ﺍﻟﻘﺒﻮﻝ ﻭﻋﻠﻰ ﺃﻥﱠ ﺑ َ‬
‫ﺍﻷﺭﺣﺎﻡ ﻷﺻﻨﺎ ِ‬
‫ﻭﺗﻼﻗﹸﺤﹰﺎ ‪.‬‬
 ‫ﳑﺎ ﺃﺷﺒﻪ ﻓﻴﻪ ﺍﳊﻤﺎﻡ ﺍﻟﻨﺎﺱ‬

‫ﺕ ﺍﳊﻀْﻦ ﺃﻛﺜﹸﺮﻫﺎ ﻋﻠﻰ ﺍﻷﻧﺜﻰ ﻭﺇﻧّﻤﺎ ﳛﻀُﻦ ﺍﻟﺬﹼﻛ ُﺮ ﰲ ﺻﺪْﺭ ﺍﻟﻨﻬﺎﺭ َﺣﻀْﻨﹰﺎ‬
‫ﺱ ﺃﻥﹼ ﺳﺎﻋﺎ ِ‬
‫ﻭﳑﱠﺎ ﺃﺷﺒّ َﻪ ﻓﻴﻪ ﺍﳊﻤﺎ ُﻡ ﺍﻟﻨﱠﺎ َ‬
‫ﻳﺴﲑﹰﺍ ﻭﺍﻷﻧﺜﻰ ﻛﺎﳌﺮﺃﺓ ﺍﻟﱵ ﺗﻜﻔﹸﻞ‬

‫ﺾ‬
‫ﻀ ُﻦ ﻭﺍﻧﺼﺮﻡ ﻭﻗﺘُﻪ ﻭﺻﺎﺭ ﺍﻟﺒﻴ ُ‬ ‫ﺍﻟﺼﱯﱠ ﻓَﺘ ﹾﻔﻄِﻤﻪ ﻭﲤﺮﱢﺿﻪ ﻭﺗﺘﻌﻬﺪﻩ ﺑﺎﻟﺘﻤﻬﻴ ِﺪ ﻭﺍﻟﺘﱠﺤﺮﻳﻚ ﺣﺘّﻰ ﺇﺫﺍ ﺫﻫﺐ ﺍﳊ ْ‬
‫ﻕ ﻋﻠﻰ ﺍﻟﺬﱠﻛﺮ ﻛﻤﺎ ﻛﺎﻥ ﺃﻛﺜ ُﺮ‬‫ﻓِﺮﺍﺧﹰﺎ ﻛﺎﻟﻌِﻴﺎﻝ ﰲ ﺍﻟﺒﻴﺖ ﳛﺘﺎﺟﻮﻥ ﺇﱃ ﺍﻟﻄﹼﻌﺎﻡ ﻭﺍﻟﺸّﺮﺍﺏ ﺻﺎﺭ ﺃﻛﺜ ُﺮ ﺳﺎﻋﺎﺕ ﺍﻟﺰﱠ ﹺّ‬
‫ﺕ ﺍﳊﻀ ْﻦ ﻋﻠﻰ ﺍﻷﻧﺜﻰ ‪.‬‬ ‫ﺳﺎﻋﺎ ِ‬
‫ﻭﳑﱠﺎ ﺃﺷﺒﻪ ﻓﻴﻪ ﺍﳊﻤﺎﻡ ﺍﻟﻨﱠﺎﺱ ﻣﺎ ﻗﺎﻝ ﻣﺜﻨﱠﻰ ﺑ ُﻦ ُﺯﻫﲑ ﻭﻫﻮ ﺇﻣﺎﻡ ﺍﻟﻨّﺎﺱ ﰲ ﺍﻟﺒﺼﺮﺓ ﺑﺎﳊﻤﺎﻡ ﻭﻛﺎﻥ ﺟﻴﱢﺪ ﺍﻟﻔِﺮﺍﺳﺔ‬
‫ﺣﺎﺫﻗﹰﺎ ﺑﺎﻟﻌﻼﺝ ﻋﺎﺭﻓﹰﺎ ﺑﺘﺪﺑﲑ ﺍﳋﺎﺭﺟﻲﱢ ﺇﺫﺍ ﻇﻬﺮﺕ ﻓﻴﻪ ﻣَﺨﻴﻠﺔ ﺍﳋﲑ ﻭﺍﺳﻢ ﺍﳋﺎﺭﺟﻲّ ﻋﻨﺪﻫﻢ ‪ :‬ﺍﺠﻤﻟﻬﻮﻝ ﻭﻋﺎﳌﹰﺎ‬
‫ﻒ ﺍﺑﻦ ﹸﻗ َﺮ َﺷﻴﱠﲔ‬
‫ﺕ ﺍﻟﻔﹸﺴﻮﻟِﺔ ﻭﺳﻮﺀ ﺍﳍِﺪﺍﻳﺔ ﻭﻗﺪﳝﻜﻦ ﺃﻥ ﻳَﺨﻠﹸ َ‬ ‫ﺕ ﻓﻴﻪ ﻋﻼﻣﺎ ُ‬ ‫ﺑﺘﺪﺑﲑ ﺍﻟﻌﺮﻳﹺﻖ ﺍﳌﻨﺴﻮﺏ ﺇﺫﺍ ﻇﻬَﺮ ْ‬
‫ﺝ ﺍﻟﻨﱠﺠﺎﺑﺔ ﻓﻴﻬﻢ ﺃﻛﺜ ُﺮ ﻭﺍﻟﺲﱟ‬ ‫َﻭَﻳ ْﻨﺪُﺏ ﺍﺑﻦ ﺧﻮ ﹺﺯﻱﱟ ﻣﻦ ﻧﺒﻄﻴﱠ ٍﺔ ﻭﺇﳕﺎ ﻓﻀَﻠﻨﺎ ﻧﺘﺎﺝ ﺍﻟﻌﻠﹾﻴﺔ ﻋﻠﻰ ﻧﹺﺘﺎﺝ ﺍﻟﺴﱢﻔﻠ ِﺔ ﻷﻥﹼ ﻧﹺﺘﺎ َ‬
‫ﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺴﻔﻠ ﹸﺔ ﻻ َﺗﻠِﺪ ﺇﻻﹼ ﺍﻟﺴﻔﻠﺔ ﻭﺍﻟ ِﻌﻠﹾﻴﺔ ﻻ َﺗﻠِﺪ ﺇﻻﹼ ﺍﻟﻌِﻠﻴ ﹶﺔ ﻭﻗﺪ‬ ‫ﻗﻮﻁ ﰲ ﺃﻭﻻﺩ ﺍﻟﺴﻔﻠﺔ ﺃﻋﻢﱡ ﻓﻠﻴﺲ ﺑﻮﺍﺟ ﹴ‬
‫ﺢ‪.‬‬‫ﻳﻠ ِﺪ ﺍﺠﻤﻟﻨﻮ ﹸﻥ ﺍﻟﻌﺎ ِﻗ ﹶﻞ ﻭﺍﻟﺴﺨﻲﱡ ﺍﻟﺒﺨﻴ ﹶﻞ ﻭﺍﳉﻤﻴﻞ ﺍﻟﻘﺒﻴ َ‬

‫ﺖ ﺍﻣﺮﺃ ﹰﺓ ﻣﻦ ﺍﻟﻌَﺮَﺏ ﻓﹶﺎﻧ ﹸﻈ ْﺮ ﺇﱃ ﺃﺧﻮﺍﳍﺎ‬

‫ﻼ ﻣﻦ ﺍﻟﻌﺮﺏ ﻗﺎﻝ ﻟﺼﺎﺣﺐ ﻟﻪ ‪ :‬ﺇﺫﺍ َﺗ َﺰ ﻭﱠ ْﺟ َ‬
‫ﻭﻗﺪ ﺯﻋﻢ ﺍﻷﺻﻤﻌﻲ ﺃﻥﹼ ﺭﺟ ﹰ‬
‫ﻭﺃﻋﻤﺎﻣﻬﺎ ﻭﺇﺧﻮﻬﺗﺎ ﻓﺈﻬﻧﺎ ﻻ ﲣﻄﺊ ﺍﻟﺸﺒّ َﻪ ﺑﻮﺍﺣ ٍﺪ ﻣﻨﻬﻢ ﻭﺇ ﹾﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﳌ ﻮًﺻﻲ ﻭﺍﳊﻜﻴﻢ ﺟﻌﻞ ﺫﻟﻚ ﺣُﻜﻤﹰﺎ ﻋﺎﻣّﹰﺎ‬
‫ﻂ ﰲ ﺭﺟ ﹺﻞ ﻭﺍﻣﺮﺃ ٍﺓ‬ ‫ﺐ ﺇﱃ ﺍﻟﺘّﺨﻮﻳﻒ ﻭﺍﻟﺰﱠﺟْﺮ ﻭﻗﺎﻝ ﻣﺜﻨّﻰ ﺑ ُﻦ ﺯﻫﲑ ‪ :‬ﱂ ﺃﺭ ﻗ ﱡ‬ ‫ﻑ ﰲ ﺍﻟﻘﻮﻝ ﻭﺇﻥ ﻛﺎﻥ ﺫﻫ َ‬‫ﻓﻘﺪ ﺃﺳﺮ َ‬
‫ﺖ ﻣﺜﻠﹶﻪ ﰲ ﺍﻟﺬﱠﻛﺮ ﻭﺍﻷﻧﺜﻰ ﻣﻦ ﺍﳊﻤﺎﻡ ‪ :‬ﺭﺃﻳﺖ ﲪﺎﻣﺔ ﻻ ﺗﺮﻳﺪ ﺇﻻﹼ ﺫﻛﺮَﻫﺎ ﻛﺎﳌﺮﺃﺓ ﻻ ﺗﺮﻳ ُﺪ ﺇﻻﹼ ﺯﻭﺟﻬﺎ‬ ‫ﺇﻻﹼ ﻭﻗﺪ ﺭﺃﻳ ُ‬
‫ﺖ ﺍﻣﺮﺃ ﹰﺓ ﻻ ﲤﻨﻊ َﻳ َﺪ ﻻﻣﺲ ﻭﺭﺃﻳﺖ ﺍﳊﻤﺎﻣ ﹶﺔ ﻻ ﺗﺰﻳﻒ ﺇﻻ‬ ‫ﺖ ﲪﺎﻣ ﹰﺔ ﻻ ﲤﻨَﻊ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟ ﱡﺬﻛﻮﺭﺓ ﻭﺭﺃﻳ ُ‬ ‫ﻭﺳﻴّﺪﻫﺎ ﻭﺭﺃﻳ ُ‬
‫ﺖ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻛﺬﻟﻚ‬ ‫ﻒ ﻷَ ﻭﱠِﻝ ﺫﹶﻛﺮ ﻳُﺮﻳﺪُﻫﺎ ﺳﺎﻋﹶﺔ ﻳﻘﺼِﺪ ﺇﻟﻴﻬﺎ ﻭﺭﺃﻳ ُ‬ ‫ﺐ ﻭﺭﺃﻳﺘُﻬﺎ ﺗﺰﹺﻳ َ‬
‫ﺑ ْﻌ َﺪ ﹶﻃ ْﺮ ٍﺩ ﺷﺪﻳﺪ ﻭﺷﺪﺓ ﻃﻠ ﹴ‬
‫ﻒ ﻟﻐﲑ ﺫﻛﺮﹺﻫﺎ‬‫ﺖ ﻣﺜﻞ ﺫﻟﻚ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻭﺭﺃﻳُﺘﻬﺎ ﺗﺰﻳ ُ‬ ‫ﻭﺭﺃﻳﺖ ﲪﺎﻣ ﹰﺔ ﳍﺎ ﺯﻭﺝ ﻭﻫﻲ ﲤﻜﻦ ﺫﻛﺮﹰﺍ ﺁﺧ َﺮ ﻻَﺗ ْﻌﺪُﻭُﻩ ﻭﺭﺃﻳ ُ‬
‫ﻂ ﺍﳊﻤﺎﻡ ﺍﻟﺬﻛﻮﺭ ﻭﺭﺃﻳﺖ‬ ‫ﻀ ُﻦ ﻭﺭﺃﻳﺖ ﺍﳊﻤﺎﻣ ﹶﺔ ﺗﻘ ُﻤ ﹸ‬
‫ﲑ ﺃﻭ ﳛ ُ‬
‫ﻭﺫﻛﺮُﻫﺎ ﻳﺮﺍﻫﺎ ﻭﺭﺃﻳﺘﻬﺎ ﻻ ﺗﻔﻌﻞ ﺫﻟﻚ ﺇﻻﹼ ﻭﺫﻛﺮﻫﺎ ﻳﻄ ُ‬
‫ﺙ ﻓﻘﻂ ﻭﻻ ﺗﺪَﻉ‬
‫ﺍﳊﻤﺎﻣ ﹶﺔ ﺗﻘﻤﻂ ﺍﳊﻤﺎﻣﺔ ﻭﺭﺃﻳﺖ ﺃﻧﺜﻰ ﻛﺎﻧﺖ ﱄ ﻻ ﺗﻘﻤﻂ ﺇﻻ ﺍﻹﻧﺎﺙ ﻭﺭﺃﻳﺖ ﺃﺧﺮﻯ ﺗﻘﻤﻂ ﺍﻹﻧﺎ ﹶ‬
‫ﺃﻧﺜﻰ ﺗﻘﻤﻄﻬﺎ ‪.‬‬

‫ﻗﺎﻝ ‪ :‬ﻭﺭﺃﻳﺖ ﺫﻛﺮﹰﺍ ﻳﻘﻤُﻂ ﺍﻟﺬﱡﻛﻮﺭﺓ ﻭﺗﻘﻤﻄﻪ ﻭﺭﺃﻳﺖ ﺫﹶﻛﺮﹰﺍ ﻳﻘﻤُﻄﻬﺎ ﻭﻻ ﻳﺪﻋﻬﺎ ﺗﻘﻤﻄﻪ ﻭﺭﺃﻳﺖ ﺃﻧﺜﻰ (‬
‫ﻒ ﻟﻠﺬﱡﻛﻮﺭ ِﺓ ﻭﻻ ﺗﺪﻉ ﺷﻴﺌﹰﺎ ﻣﻨﻬﺎ ﻳﻘﻤﻄﻬﺎ ‪.‬‬
‫ﺗﺰﻳ ُ‬
‫ﳊﻠﹶﻘﻴﱢﲔ ﻭﺍﻟﻠﱡﻮﻃﻴﱢﲔ‬
‫ﻑ ﻛﻠﱠﻬﺎ ﰲ ﺍﻟﺴﱠﺤّﺎﻗﺎﺕ ﻣﻦ ﺍﳌﺬﻛﱠﺮﺍﺕ ﻭﺍﳌﺆﻧﺜﺎﺕ ﻭﰲ ﺍﻟﺮﱠﺟﺎﻝ ﺍ ﹶ‬ ‫ﻗﺎﻝ ‪ :‬ﻭﺭﺃﻳﺖ ﻫﺬﻩ ﺍﻷﺻﻨﺎ َ‬
‫ﻭﰲ ﺍﻟﺮﺟَﺎﻝ ﻣﻦ ﻻ ﻳﺮﻳﺪ ﺍﻟﻨﺴﺎﺀ ﻭﰲ ﺍﻟﻨﺴﺎﺀ ﻣﻦ ﻻ ﻳﺮﻳﺪ ﺍﻟﺮﺟﺎﻝ ‪.‬‬
 ‫ﺖ ﻋﻠﻲﱠ ﺧﺼﻠﺔﹲ ﻓﻮ ﺍﻟﻠﹼﻪ ﻟﻘﺪ ﺭﺃﻳﺖ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻣﻦ ﺗﺰْﱐ ﺃﺑﺪﹰﺍ ﻭﺗﺴﺎﺣﻖ ﺃﺑﺪﹰﺍ ﻭﻻ ﺗﺘﺰﻭﺝ ﺃﺑﺪﹰﺍ ﻭﻣﻦ‬ ‫ﻗﺎﻝ ‪ :‬ﻭﺍﻣﺘﻨﻌ ْ‬
‫ﺖ ﲪﺎﻣَﺔ ﲤﻜﱢﻦ‬
‫ﺍﻟﺮﺟﺎﻝ ﻣﻦ ﻳﻠﻮﻁ ﺃﺑﺪﹰﺍ ﻭﻳﺰﱐ ﺃﺑﺪﹰﺍ ﻭﻻ ﻳﺘﺰ ﻭﱠﺝ ﻭﺭﺃﻳﺖ ﲪﺎﻣﹰﺎ ﺫﻛﺮﹰﺍ ﻳﻘﻤﻂ ﻣﺎ ﻟﻘﻲ ﻭﻻ ﻳﺰﺍﻭﺝ ﻭﺭﺃﻳ ُ‬
‫ﺾ‬
‫ﺙ ﻭﻻ ﺗﺰﺍ ﻭﹺﺝ ﻭﺭﺃﻳﺘﻬﺎ ﺗﺰَﺍﻭﺝ ﻭﻻ ﺗﺒﻴﺾ ﻭﺗﺒﻴ ُ‬‫ﻂ ﺍﻟﺬﻛﻮﺭﹶﺓ ﻭﺍﻹﻧﺎ ﹶ‬
‫ﻛﻞﱠ ﲪﺎ ﹴﻡ ﺃﺭﺍﺩَﻫﺎ ِﻣ ْﻦ ﺫﻛ ﹴﺮ ﻭﺃﻧﺜﻰ ﻭﺗﻘ ُﻤ ﹸ‬
‫ﻓﻴﻔﺴ ُﺪ ﺑﻴﻀُﻬﺎ ﻛﺎﳌﺮﺃﺓ ﺗﺘ َﺰ ﻭﱠﺝ ﻭﻫﻲ ﻋﺎﻗﺮ ﻭﻛﺎﳌﺮﺃﺓ ﺗﻠﺪ ﻭﺗﻜﻮﻥ ﺧﺮﻗﺎﺀ ﻭﺭْﻫﺎﺀ ﻭﻳﻌﺮﺽ ﳍﺎ ﺍﻟﻐﻠﻈﺔ ﻭﺍﻟﻌﻘﻮﻕ‬
‫ﻟﻸﻭﻻﺩ ﻛﻤﺎ ﻳﻌﺘﺮﻱ ﺫﻟﻚ ﺍﻟﻌُﻘﺎﺏ ‪.‬‬
‫ﻸﻭﻻﺩ ﺷﺎﺋﻌﹰﺎ ﰲ ﺍﻟﻠﹼﻮﺍﰐ َﺣ َﻤﻠﹾﻦ ﻣﻦ ﺍﳊﺮﺍﻡ ﻭﻟﺮﺑﱠﻤَﺎ ﻭﻟﺪﺕ ﻣﻦ ﺯَﻭﺟﻬﺎ ﻓﻴﻜﻮﻥ ﻋﻄﻔﻬﺎ‬
‫ﺖ ﺍﳉﻔﺎﺀ ﻟ َ‬‫ﻭﺃﻣﱠﺎ ﺃﻧَﺎ ﻓﻘﺪ ﺭﺃﻳ ُ‬
‫ﺕ‬
‫ﻭﲢﻨﱡﻨﻬﺎ ﻛﺘﺤﻨﻦ ﺍﻟﻌﻔﻴﻔﺎ ِ‬

‫ﻀﺮﹺﺏ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺫﻟﻚ ﺍﻟﻮﻟ ِﺪ ﺑﺸﺒﻜﺔ َﺭﺣِﻢ ﻭﻛﺄﻧّﻬﺎ ﱂ‬

‫ﱐ ﺃﻭ ﺗَﻘﹾﺤُﺐ ﻓﻜﹶﺄﻥﱠ ﺍﻟﻠﹼﻪ ﱂ ﻳ ْ‬
‫ﺍﻟﺴﱠﺘﲑﺍﺕ ﻓﻤﺎ ﻫﻮ ﺇﻻﹼ ﺃﻥ ﺗﺰ ﹶ‬
‫َﺗ ِﻠ ْﺪﻩُ ‪.‬‬
‫ﺖ ﺫﻛﺮﹰﺍ ﻟﻪ ﺃﻧﺜﻴﺎﻥ ﻭﻗﺪ ﺑﺎﺿَﺘﺎ ﻣﻨﻪ ﻭﻫﻮ ﳛﻀُﻦ ﻣﻊ ﻫﺬﻩ ﻭﻣﻊ ﺗﻠﻚ ﻭﻳ ُﺰﻕﱡ ﻣﻊ ﻫﺬﻩ ﻭﻣﻊ‬ ‫ﻗﺎﻝ ﻣﺜﻨﱠﻰ ﺑ ُﻦ ﺯﻫﲑ ‪ :‬ﻭﺭﺃﻳ ْ‬
‫ﺗﻠﻚ ﻭﺭﺃﻳﺖ ﺃﻧﺜﹶﻰ ﺗﺒﻴﺾ ﺑﻴﻀﺔ ﻭﺭﺃﻳﺖ ﺃﻧﺜﻰ ﺗﺒﻴﺾ ﰲ ﺃﻛﺜﺮ ﺣﺎﻻﻬﺗﺎ ﺛﻼﺙ ﺑﻴﻀﺎﺕ ‪.‬‬
‫ﻭﺯﻋﻢ ﺃﻧّﻪ ﺇﻧﱠﻤﺎ ﺟﺰَﻡ ﺑﺬﻟﻚ ﻓﻴﻬﺎ ﻭﱂ ﻳﻈﻨﻪ ﺑﺎﻟﺬﱠﻛﺮ ﻷﻧّﻬﺎ ﻗﺪ ﻛﺎﻧﺖ ﻗﺒﻞ ﺫﻟﻚ ﻋﻨﺪ ﺫﻛ ﹴﺮ ﺁﺧﺮ ﻭﻛﺎﻧﺖ ﺗﺒﻴﺾ‬
‫ﻛﺬﻟﻚ ‪.‬‬
‫ﺖ ﻣﻨ ُﻪ‬
‫ﻉ ﺣﺘِﻰ ﺗﻨﻘﺮ ﺃﻳ َﻦ ﺻﺎﺩﻓ ْ‬
‫ﻕ ﻭﺗﺴﺮﱡ ﹴ‬‫ﺽ ﳍﺎ ﺫﹶﻛﺮٌ ﺇﻻﹼ ﺍﺷﺘﺪّﺕ ﳓﻮﻩ ﲝﺪﱠٍﺓ ﻭﻧﺰ ﹴ‬
‫ﺖ ﺃﻧﺎ ﲪﺎﻣ ﹰﺔ ﰲ ﺍﳌﻨﺰﻝ ﱂ ﻳﻌ ﹺﺮ َ‬
‫ﻭﺭﺃﻳ ُ‬
‫ﻼ ﰲ ﺍﻟﻌَﲔ ﺭﺍﺋﻌﹰﺎ ﻭﻛﺎﻥ ﳍﺎ ﰲ ﺍﳌﻨﺰﻝ ﺑﻨﻮﻥ ﻭﺑﻨﻮ ﺑﻨﲔ ﻭﺑﻨﺎﺕ‬ ‫ﺣﱴ ﻳﺼﺪّ ﻋﻨﻬﺎ ﻛﺎﳍﺎﺭﺏ ﻣﻨﻬﺎ ﻭﻛﺎﻥ ﺯﻭﺟﻬﺎ ﲨﻴ ﹰ‬
‫ﻭﺑﻨﺎﺕ ﺑﻨﺎﺕ ﻭﻛﺎﻥ ﰲ ﺍﻟﻌَﲔ ﻛﺄﻧّﻪ ﺃﺷﺐﱡ ﻣﻦ ﲨﻴﻌﻬﻦﱠ ﻭﻗﺪ ﺑَﻠﹶﻎ ﻣﻦ ﺣﻈﻮﺗِﻪ ﺃﱐ ﻗﻠﱠﻤﺎ ﺭﺃﻳﺘُﻪ ﺃﺭﺍ َﺩ ﻭﺍﺣﺪ ﹰﺓ ﻣﻦ ﻋﺮْﺽ‬
‫ﺖ ﺗﻠﻚ‬
‫ﺕ ﻳﻮ ﹴﻡ ﺟﺎﻟﺲٌ ﲝﻴﺚ ﺃﺭﺍﻫﻦّ ﺇﺫ ﺭﺃﻳ ُ‬
‫ﺖ ﻋﻠﻴﻪ ﻭﻗﺪ ﻛﻦ ﳝﺘﻨﻌﻦ ﻣﻦ ﻏﲑﻩ ﻓﺒﻴﻨﺎ ﺃﻧﺎ ﺫﺍ َ‬
‫ﺙ ﻓﺎﻣﺘﻨﻌ ْ‬
‫ﺗﻠﻚ ﺍﻹﻧﺎ ِ‬
‫ﺖ ﻟﺒﻌﺾ ﺑﻨﻴﻬﺎ ﻓﻘﻠﺖ ﳋﺎﺩﻣﻲ ‪:‬‬‫ﺍﻷُﻧﺜﻰ ﻗﺪ ﺯﺍﻓ ْ‬

‫ﻣﺎ ﺍﻟﺬﻱ ﻏﻴﱠﺮﻫﺎ ﻋﻦ ﺫﻟﻚ ﺍﳋﻠﻖ ﺍﻟﻜﺮﱘ ﻓﻘﺎﻝ ‪ :‬ﺇﱐ ﺭَﺣّﻠﺖ ﺯﻭﺟﻬﺎ ﻣﻦ ﺍﻟﻘﺎﻃﻮﻝ ﻓﺬﻫﺐ ﻭﳍﺬﺍ ﺷﻬﺮ ﻓﻘﻠﺖ ‪:‬‬
‫ﻫﺬﺍ ﻋﺬﺭ ‪.‬‬
‫ﻗﺎﻝ ﻣﺜﻨّﻰ ﺑ ُﻦ ﺯﻫﲑ ‪ :‬ﻭﻗﺪ ﺭﺃﻳﺖ ﺍﳊﻤﺎﻣﺔ ﺗﺰﺍ ﻭﹺﺝ ﻫﺬﺍ ﺍﳊﻤﺎﻡ ﰒ ﺗﺘﺤﻮﻝ ﻣﻨﻪ ﺇﱃ ﺁﺧﺮ ﻭَﺭَﺃﻳﺖ ﺫﻛﺮﹰﺍ ﹶﻓ َﻌ ﹶﻞ ﻣﺜﻞ‬
‫ﲑ ﺍﻟﻨﱠﺴﻞ ﻗﻮًﻳﹰﺎ ﻋﻠﻰ ﺍﻟﻘﻤْﻂ ﰒﱠ ﻳُﺼِﻔﻲ ﻛﻤﺎ ﻳُﺼْﻔﻲ (‬‫ﺫﻟﻚ ﰲ ﺍﻹﻧﺎﺙ ﻭﺭﺃﻳﺖ ﺍﻟﺬﱠﻛ َﺮ ﻛﺜ َ‬
‫ﺍﻟﺮﱠﺟ ﹸﻞ ﺇﺫﺍ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﻨﱠﺴْﻞ ﻭﺍﳉﻤﺎﻉ ‪.‬‬
‫ﺏ ﻣﺜﻠﹸﻪ ﰲ ﺍﻟﻨﺎﺱ ‪ ) .‬ﺧﱪﺓ ﻣﺜﻨﱠﻰ ﺑﻦ ﺯﻫﲑ ﺑﺎﳊﻤﺎﻡ ( ﻭﺯﻋﻤﻮﺍ ﺃﻥﹼ‬ ‫ﲑ ﻣﺎ ﺣﻔِﻈﺖ ﳑﱠﺎ ﻳُﺼﺎ ُ‬ ‫ﰒﱠ ﻋﺪّﺩ ُﻣﹶﺜﻨ‪‬ﻰ ﺃﺑﻮﺍﺑﹰﺎ ﻏ َ‬
‫ﻣﺜﻨ‪‬ﻰ ﻛﺎﻥ ﻳﻨﻈﺮ ﺇﱃ ﺍﻟﻌﺎﺗِﻖ ﻭﺍﳌﺨﻠِﻒ ﻓﻴﻈ َﻦ ﺃﻧّﻪ ﳚﻲﺀ ﻣﻦ ﺍﻟﻐﺎﻳﺔ ﻓﻼ ﻳﻜﺎﺩ ﻇﻨ ُﻪ ﳜﻄﺊ ﻭﻛﺎﻥ ﺇﺫﺍ ﺃﻇﻬ َﺮ ﺍﺑﺘﻴﺎﻉ ﲪﺎ ﹴﻡ‬
‫ﺃﻏﻠ ﻮْﻩ ﻋﻠﻴﻪ‬

‫ﺱ ﰲ ﺫﻟﻚ ﻓﻔﻄﻨﻮﺍ ﻟﻪ ﻭﲢﻔﻈﻮﺍ ﻣﻨﻪ ﻓﺮﺑﱠﻤﺎ‬ ‫ﻭﻗﺎﻟﻮﺍ ‪ :‬ﱂ ﻳﻄﻠﹸﺒْﻪ ﺇﻻﹼ ﻭﻗﺪ ﺭﺃﻯ ﻓﻴﻪ ﻋﻼﻣ ﹶﺔ ﺍﺠﻤﻟﻲﺀ ﻣﻦ ﺍﻟﻐﺎﻳﺔ ﻭﻛﺎﻥ ﻳﺪ ُّ‬
‫ﺍﺷﺘﺮﻯ ﻧﺼﻔﹶﻪ ﻭﺛﻠﺜﻪ ﻓﻼ ﻳﻘﺼﱢﺮ ﻋﻨﺪ ﺍﻟﺰﱢﺟﺎﻝ ﻣﻦ ﺍﻟﻐﺎﻳﺔ ‪.‬‬
‫ﻭﻛﺎﻥ ﻟﻪ ﺧﺼﻲﱞ ﻳﻘﺎﻝ ﻟﻪ ﺧﺪﻳﺞ ﳚﺮﻱ ﳎﺮﺍﻩ ﻓﻜﺎﻧﺎ ﺇﺫﺍ ﺗﻨﺎﻇﺮﺍ ﰲ ﺷﺄ ِﻥ ﻃﺎِﺋ ﹴﺮ ﱂ ﺗُﺨﻠِﻒ ﻓﺮﺍﺳﺘﻬﻤﺎ ‪.‬‬
 ‫ﺍﳌﺪﺓ ﺍﻟﱵ ﻳﺒﻴﺾ ﻓﻴﻬﺎ ﺍﳊﻤﺎﻡ ﻭﺍﻟﺪﺟﺎﺝ‬

‫ﺽﰲ‬
‫ﻗﺎﻝ ‪ :‬ﻭﺍﳊﻤﺎﻡ ﺗﺒﻴﺾ ﻋﺸﺮﺓ ﺃﺷﻬ ﹺﺮ ﻣﻦ ﺍﻟﺴﱠﻨﺔ ﻓﺈﺫﺍ ﺻﺎﻧﻮﻩ ﻭﺣﻔِﻈﻮﻩ ﻭﺃﻗﺎﻣﻮﺍ ﻟﻪ ﺍﻟﻜﻔﺎﻳﺔ ﻭﺃﺣﺴﻨُﻮﺍ ﺗﻌﻬﱡﺪُﻩ ﺑﺎ َ‬
‫ﲨﻴﻊ ﺍﻟﺴﱠﻨﺔ ‪.‬‬
‫ﻗﺎﻟﻮﺍ ‪ :‬ﻭﺍﻟﺪﱠﺟﺎﺟﺔ ﺗﺒﻴﺾ ﰲ ﻛﻞﱢ ﺍﻟﺴﱠﻨﺔ ﺧﻼ ﺷﻬﺮﻳﻦ ‪.‬‬
‫ﺿﺮﻭﺏ ﻣﻦ ﺍﻟﺪﺟﺎﺝ ﻭﻣﻦ ﺍﻟﺪﱠﺟﺎﺝ ﻣﺎ ﻫﻮ ﻋﻈﻴﻢ ﺍﳉﺜﹼﺔ ﻳﺒﻴﺾ ﺑﻴﻀﹰﺎ ﻛﺒﲑﹰﺍ ﻭﻣﺎ ﺃﻗﻞ ﻣﺎ ﳛﻀُﻦ ﻭﻣﻦ ﺍﻟﺪﺟﺎﺝ ﻣﺎ‬
‫ﺾ ﺃﻛﺜ َﺮ ﻣﻦ ﺍﻟﺼﻐﲑ ﺍﳉﺜﱠﺔ ‪.‬‬
‫ﻳﺒﻴﺾ ﺳﺘﱢﲔ ﺑﻴﻀﺔ ﻭﺃﻛﺜ ُﺮ ﺍﻟﺪﺟﺎﺝ ﺍﻟﻌﻈﻴﻢ ﺍﳉﺜﱠﺔ ﻳﺒﻴ ُ‬

‫ﺾ ﰲ ﻛﻞﹼ ﻳﻮﻡ ﻭﻫﻲ ﺻﻌﺒﺔ ﺍﳋﻠﻖ‬ ‫ﻗﺎﻝ ‪ :‬ﺃﻣﺎ ﺍﻟﺪﱠﺟﺎﺝ ﺍﻟﱵ ﻧﺴﺒﺖ ﺇﱃ ﺃﰊ ﺭﻳﺎﻧﻮﺱ ﺍﳌﻠﻚ ﻓﻬﻮ ﻃﻮﻳ ﹸﻞ ﺍﻟﺒﺪَﻥ ﻭﻳﺒﻴ ُ‬
‫ﻭﺗﻘﺘﻞ ﻓﺮﺍﺭﳚﻬﺎ ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﺪﱠﺟَﺎﺝ ﺍﻟﺬﻱ ﻳﺮﺑﱠﻰ ﰲ ﺍﳌﻨﺎﺯﻝ ﻣﺎ ﻳﺒﻴﺾ ﻣﺮﱠﺗﲔ ﰲ ﺍﻟﻴﻮﻡ ﻭﻣﻦ ﺍﻟﺪﺟَﺎﺝ ﻣﺎ ﺇﺫﺍ ﺑﺎﺽ ﻛﺜﲑﹰﺍ ﻣﺎﺕ ﺳﺮﻳﻌﹰﺎ‬
‫ﻟﺬﻟﻚ ﺍﻟﻌَﺮﺽ ‪.‬‬
‫ﳋﻄﱠﺎﻑ ﺗﺒﻴﺾ َﻣﺮﱠﺗﲔ ﰲ ﺍﻟﺴّﻨﺔ ﻭﺗﺒﲏ ﺑﻴَﺘﻬﺎ ﰲ ﺃﻭﺛﻖ ﻣﻜﺎ ٍﻥ ﻭﺃﻋﻼﻩ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﺍ ﹸ‬
‫ﻓﺄﻣﱠﺎ ﺍﳊﻤﺎﻡ ﻭﺍﻟﻔﹶﻮﺍﺧﺖ ﻭﺍﻷ ﹾﻃﺮُﻏﻼﱠﺕ ﻭﺍﳊﻤﺎﻡ ﺍﻟﱪﻱﱡ ﻓﺈﻧّﻬﺎ ﺗﺒﻴﺾ ﻣﺮﱠﺗﲔ ﰲ ﺍﻟﺴﻨﺔ ﻭﺍﳊﻤﺎ ُﻡ ﺍﻷﻫﻠﻲﱡ ﻳﺒﻴﺾ ﻋﺸْﺮ‬
‫ﻣﺮﺍﺕ ﻭﺃﻣﺎ ﺍﻟ ﹶﻘﺒَﺞ ﻭﺍﻟﺪﱡﺭﱠﺍﺝ ﻓﻬﻤﺎ ﻳﺒﻴﻀﺎﻥ ﺑﲔ ﺍﻟﻌُﺸﺐ ﻭﻻ ﺳﻴﻤﺎ ﻓﻴﻤﺎ ﻃﺎﻝ ﺷﻴّﹰﺎ ﻭﺍﻟﺘﻮﻯ ‪.‬‬
‫ﺤﺪِﻳﺪ ﻭﺍﻟﺘﱠﻠﻄﻴﻒ ﺑﻞ ﻳﻜﻮﻥ ﺍﻟﺬﻱ ﻳﺒﺪﺃ‬ ‫ﲑ ﺑﻴﻀﹰﺎ ﱂ ﲣﺮُﺝ ﺍﻟﺒﻴﻀﺔ ﻣﻦ ﺣﺪﱢ ﺍﻟﺘ ْ‬
‫ﺧﺮﻭﺝ ﺍﻟﺒﻴﻀﺔ ﻭﺇﺫﺍ ﺑﺎﺽ ﺍﻟﻄﹼ ُ‬
‫ﻉ ﺇﱃ ﺃﻥﹼ ﺍﻟﺮﺃﺱ ﺍﶈﺪﱠﺩ ﻫﻮ ﺍﻟﺬﻱ ﳜﺮﺝ ﺃ ﻭّ ﹰﻻ ‪.‬‬
‫ﺑﺎﳋﺮﻭﺝ ﺍﳉﺎﻧﺐ ﺍﻷﻋﻈﻢ ﻭﻛﺎﻥ ﺍﻟﻈﻦﱡ ﻳﺴﺮ ُ‬

‫ﻼ ﳏﺪﱠﺩ ﺍﻷﻃﺮﺍﻑ ﻓﻬﻮ ﻟﻺﻧﺎﺙ ﻭﻣﺎ ﻛﺎﻥ ﻣﺴﺘﺪﻳﺮﹰﺍ ﻋﺮﻳﺾ ﺍﻷﻃﺮﺍﻑ ﻓﻬﻮ‬ ‫ﻗﺎﻝ ‪ :‬ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﺒﻴﺾ ﻣﺴﺘﻄﻴ ﹰ‬
‫ﻟﻠﺬﹼﻛﻮﺭ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﺍﻟﺒﻴﻀﺔ ﻋﻨ َﺪ ﺧﺮﻭﺟﻬﹺﺎ ﻟﻴﱢﻨَﺔ ﺍﻟ ِﻘﺸْﺮ ﻏﲑ ﺟﺎﺳﻴﺔ ﻭﻻ ﻳﺎﺑﺴﺔ ﻭﻻ ﺟﺎﻣﺪﺓ ‪.‬‬
‫ﺑﻴﺾ ﺍﻟﺮﻳﺢ ﻭﺍﻟﺘﺮﺍﺏ ﻗﺎﻝ ‪ :‬ﻭﺍﻟﺒﻴﺾ ﺍﻟﺬﻱ ﻳﺘﻮﻟﺪ ﻣﻦ ﺍﻟﺮﻳﺢ ﻭﺍﻟﺘﱡﺮﺍﺏ ﺃﺻﻐ ُﺮ ﻭﺃﻟﻄﹶﻒ ﻭﻫﻮ ﰲ ﺍﻟﻄﱢﻴﺐ ﺩُﻭ ﹶﻥ‬
‫ﺾ ﺍﻟﺮﱢﻳﺢ ﻣﻦ ﺍﻟﺪﺟﺎﺝ ﻭﺍﻟﻘﺒﺞ ﻭﺍﳊﻤﺎﻡ ﻭﺍﻟﻄﺎﻭﺱ ﻭﺍﻹﻭﺯ ‪.‬‬‫ﺍﻵﺧﺮ ﻭﻳﻜﻮ ﹸﻥ ﺑﻴ ُ‬
‫ﺃﺛﺮ ﺣﻀﻦ ﺍﻟﻄﺎﺋﺮ ﻗﺎﻝ ‪ :‬ﻭﺣﻀْﻦ ﺍﻟﻄﺎﺋﺮ ﻭﺟﺜﻮﻣﻪ ﻋﻠﻰ ﺍﻟﺒَﻴﺾ ﺻﻼﹶﺡ ﻟﺒَﺪﻥ ﺍﻟﻄﺎﺋﺮ ﻛﻤﺎ ﻳﻜﻮﻥ ﺻﻼﺣﹰﺎ ﻟﺒﺪَﻥ‬
‫ﻀ ُﻦ ﻋﻠﻰ ﺍﻟﻔﺮﺍﺥ ﻭﺍﻟﻔﺮﺍﺭﻳﺞ ﻓﺮﲟﺎ ﻫﻠﻚ ﺍﻟﻄﺎﺋﺮ ﻋﻦ ﺫﻟﻚ ﺍﻟﺴﺒﺐ ‪.‬‬
‫ﺍﻟﺒﻴﺾ ﻭﻻ ﻛﺬﻟﻚ ﺍﳊ ْ‬

‫ﺗﻜﻮّﻥ ﺑﻴﺾ ﺍﻟﺮﻳﺢ ﻭﺯﻋﻢ ﻧﺎﺱٌ ﺃﻥ ﺑﻴﺾ ﺍﻟﺮﱢﻳﺢ ﺇﳕﺎ ﺗﻜﻮﱠﻥ ﻣ ْﻦ ﺳﻔﺎ ٍﺩ ﻣﺘﻘﺪﱢﻡ ﻭﺫﻟﻚ ﺧﻄﺄﹲ ﻣﻦ ﻭﺟﻬﲔ ‪ :‬ﺃﻣّﺎ ﺃﺣﺪُﳘﺎ‬
‫ﺾ ﺍﻟﺮﻳﺢ ﱂ ﻳﻜﻦ ﻣﻨﻪ ﹶﻓﺮﱡﻭﺝ ﻗﻂﹼ ﺇﻻﹼ ﺃﻥ‬
‫ﺞ ﱂ ﻳَﺮﻳ َﻦ ﺩﻳﻜﹰﺎ ﻗﻂ ﻭﺍﻟﻮﺟﻪ ﺍﻵﺧﺮ ‪ :‬ﺃﻥ ﺑﻴ َ‬
‫ﻓﺄﻥ ﺫﻟﻚ ﻗﺪ ﻋُﺮﻑ ﻣﻦ ﹶﻓﺮَﺍﺭﻳ َ‬
‫ﻳﺴ ﹶﻔ َﺪ ﺍﻟﺪﺟَﺎﺟﺔ ﺩﻳﻚ ﺑﻌﺪ ﺃﻥ ﳝﻀﻲ ﺃﻳﻀﹰﺎ ﺧ ﹾﻠ ُﻖ ﺍﻟﺒﻴﺾ ‪.‬‬
 ‫ﻉ ﺧﺮﻭﺟﹰﺎ ﻣﻨﻪ ﰲ ﺍﻟﺸﺘﺎﺀ ﻭﻟﺬﻟﻚ ﲢﻀﻦ ﺍﻟﺪﺟﺎﺟﺔ‬ ‫ﻣﻌﺎﺭﻑ ﺷﱴ ﰲ ﺍﻟﺒﻴﺾ ﻗﺎﻝ ‪ :‬ﻭﺑﻴﺾ ﺍﻟﺼّﻴﻒ ﺍﶈﻀﻮﻥ ﺃﺳﺮ ْ‬
‫ﺍﻟﺒﻴﻀ ﹶﺔ ﰲ ﺍﻟﺼّﻴﻒ ﲬﺲ ﻋﺸﺮﺓ ﻟﻴﻠﺔ ‪.‬‬
‫ﺴ ُﺪ ﺍﻟﺒﻴﺾ ﻭﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﻓﻔﺴﺎﺩُﻩ ﰲ‬
‫ﺖ ﺣﻀْﻦ ﺍﻟﻄﺎﺋﺮ ﻓﻴﻔ ُ‬
‫ﻗﺎﻝ ‪ :‬ﻭﺭﺑﱠﻤﺎ ﻋَﺮَﺽ ﻏﻴﻢٌ ﰲ ﺍﳍﻮﺍﺀ ﺃﻭ ﺭَﻋْﺪٌ ﰲ ﻭﻗ ِ‬
‫ﺕ ﻓﻴﻬﺎ ﰲ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ ﺃﻋﻢّ ﻭﺃﻛﺜﺮ ﻣﺎ ﻳﻜﻮﻥ ﻓﺴﺎ ُﺩ ﺍﻟﺒﻴﺾ ﰲ ﺍﳉﹶﻨﺎﺋﺐ ﻭﻟﺬﻟﻚ ﻛﺎ ﹶﻥ‬
‫ﺍﻟﺼﻴﻒ ﺃﻛﺜﺮ ﻭﺍﳌﻮ ُ‬

‫ﺐ ﻣﻦ ﻧﺴﺎﺋﻪ ﺍﻟ ﻮَﻟﺪ ﺇﻻﹼ ﻭﺍﻟﺮﱢﻳﺢ ﴰﺎﻝ ﻭﻫﺬﺍ ﻋﻨﺪﻱ ﺗﻌﺮﱡﺽٌ ﻟﻠﺒﻼﺀ ﻭﲢﱡﻜﻚ ﺑﺎﻟﺸﺮّ ﻭﺍﺳﺘﺪﻋﺎﺀ‬ ‫ﺍﺑﻦ ﺍﳉﻬﻢ ﻻ ﻳﻄﻠ ُ‬
‫ﻟﻠﻌﻘﻮﺑﺔ ‪.‬‬
‫ﲑ ﺗ ﹾﻘَﺒﻞﹸ ﺍﻟﺮﱢﻯ ﺡ ﰲ ﺃﺟﻮﺍﻓﻬﺎ ‪.‬‬
‫ﳉﻨُﻮﰊﱠ ﻷﻥﱠ ﺃﺻﻨﺎﻑ ﺍﻟﻄﹼ ﹺ‬
‫ﺾ ﺍﻟﺮﱢﻳﺢ ‪ :‬ﺍﻟﺒﻴﺾ ﺍ ﹸ‬
‫ﻭﻗﺎﻝ ‪ :‬ﻭﺑﻌﻀﻬﻢ ﻳﺴﻤﱢﻲ ﺑﻴ َ‬
‫ﺾ ﺍﻟﺮﱢﻳﺢ ﺑﺴﻔﺎ ٍﺩ ﻛﺎﻥ ﻭﻟﻜﻦﱠ ﻟﻮﻧَﻪ ﻳﻜﻮ ﹸﻥ ﻣﺘﻐﻴﱢﺮﹰﺍ ﻭﺇﻥ ﺳﻔِﺪ ﺍﻷﻧﺜﻰ ﻃﺎﺋﺮٌ ﻣﻦ ﻏﲑ ﺟﻨﺴﻬﺎ ﻏﻴﱠﺮ ﺧﻠﻖ‬ ‫ﻭﺭﺑﱠﻤﺎ ﺃﻓﺮﺥ ﺑﻴ ُ‬
‫ﻕ ﺍﻟﺬﻱ ﻛﺎﻥ ﻣﻦ ﺍﻟﺬﹼﻛﺮ ﺍﳌﺘﻘﺪﱢﻡ ﻭﻫﻮ ﰲ ﺍﻟﺪﻳَﻜ ِﺔ ﺃﻋﻢﱠ ‪.‬‬ ‫ﺫﻟﻚ ﺍﳌﺨﻠﻮ ﹺ‬
‫ﻭﻳﻘﻮﻟﻮﻥ ‪ :‬ﺇﻥﹼ ﺍﻟﺒَﻴﺾ ﻳﻜﻮﻥ ﻣﻦ ﺃﺭﺑﻌ ِﺔ ﺃﺷﻴﺎﺀ ‪ :‬ﻓﻤِﻨﻪ ﻣَﺎ ﻳﻜﻮ ﹸﻥ ﻣﻦ ﺍﻟﺘﱡﺮﺍﺏ ﻭﻣﻨﻪ ﻣﺎ ﻳﻜﻮ ﹸﻥ ﻣﻦ ﺍﻟﺴﻔﺎﺩ ﻭﻣﻨﻪ ﻣﺎ‬
‫ﳊﺠَﻞ ﻭﻣﺎ ﺷﺎﻛﻠﻪ ﰲ ﺍﻟﻄﹼﺒﻴﻌﺔ‬‫ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻨّﺴﻴﻢ ﺇﺫﺍ ﻭﺻ ﹶﻞ ﺇﱃ ﺃﺭﺣﺎﻣﻬﻦ ﻭﰲ ﺑﻌﺾ ﺍﻟﺰﱠﻣَﺎﻥ ﻭﻣ ْﻨ ُﻪ ﺷﻲﺀٌُ ﻳﻌﺘﺮﻱ ﺍ ﹶ‬
‫ﺐ ﻣﻦ ِﺷ ﹺّﻖ ﺍﻟﺬﻛﹶﺮ ﰲ ﺑﻌﺾ ﺍﻟﺰﻣَﺎﻥ ﻓﺘﺤﺘﺸﻲ ﻣﻦ ﺫﻟﻚ ﺑﻴﻀﹰﺎ‬ ‫ﺖ ﻋﻠﻰ ﺳُﻔﹶﺎﻟ ِﺔ ﺍﻟﺮﻳﺢ ﺍﻟﱵ ﻬﺗ ُّ‬
‫ﻓﺈﻥﹼ ﺍﻷﻧﺜﻰ ﺭﺑﱠﻤﺎ ﻛﺎَﻧ ْ‬
‫ﺏ ﺍﻟﻔﹸﺤﱠﺎﻝ ﻭﲢﺖ ﺭﳛﻪ ﻓﺘَﻠﻘﺢ ﺑﺘﻠﻚ ﺍﻟﺮﻳﺢ ﻭﺗﻜﺘﻔﻲ ﺑﺬﻟﻚ‬
‫ﻭﱂ ﺃﺭﻫﻢ ﻳﺸﻜﻮﻥ ﺃﻥ ﺍﻟﻨﱠﺨﻠﺔ ﺍﳌﹸﻄﹾ ِﻠ َﻌ ﹶﺔ ﺗﻜﻮﻥ ﺑﻘﺮ ﹺ‬

‫ﺾ ﺃﺑﻜﺎ ﹺﺭ ﺍﻟﻄﹼﲑ ﺃﺻﻐﺮ ﻭﻛﺬﻟﻚ ﺃﻭﻻ ُﺩ ﺍﻟﻨﺴﺎﺀ ﺇﱃ ﺃ ﹾﻥ ﺗﺘﺴﻊ ﺍﻷﺭﺣَﺎﻡ ﻭﺗﻨﺘﻔﺦ ﺍﳉﻨﻮﺏ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﺑﻴ ُ‬

‫ﻫﺪﻳﻞ ﺍﳊﻤﺎﻡ‬

‫ﻆ‬
‫ﺕ ﺃﻏﻠ ﹶ‬
‫ﺝ ﺍﻟﺼّﻮ ُ‬
‫ﺢ ﺍﻟﺰﱠﻕﱡ ﺟ ﹾﻠﺪَﺓ ﻏﹶﺒﺒﻪ ﻭﺣﻮﺻﻠِﺘﻪ ﻓﺨ َﺮ َ‬
‫ﻼ ﻓﺈﺫﺍ ﺯﻕﱠ ِﻣﺮَﺍﺭﹰﺍ ﹶﻓَﺘ َ‬
‫ﻭﻳﻜﻮﻥ ﻫﺪﻳﻞ ﺍﳊﻤﺎﻡ ﺍﻟﻔﱵﱢ ﺿﺌﻴ ﹰ‬
‫ﻭﺃﺟﻬ َﺮ ‪.‬‬
‫ﺱ ﻛﻤﺎ ﻳﺜِﻘﻮﻥ ﲝﻴﺎﺓ ﺍﻟﺜﺎﱐ ﻭﻳﺮﻭﻥ ﺃﻥﹼ ﻃﺒﻴﻌَﺔ ﺍﻟﺸﺒﺎﺏ ﻭﺍﻻﺑﺘﺪﺍﺀ ﻻ‬ ‫ﺣﻴﺎﺓ ﺍﻟﺒﻜﺮ ﻭﻫﻢ ﻻ ﻳﺜِﻘﻮﻥ ﲝﻴﺎﺓ ﺍﻟﺒﻜﺮ ﻣﻦ ﺍﻟﻨّﺎ ﹺ‬
‫ﻳﻌﻄﻴﺎﻧﻪ ﺷﻴﺌﹰﺎ ﺇﻻﹼ ﺃﺧَﺬﻩ ﺗﻀﺎﻳ ُﻖ ﻣﻜﺎﻧﹺﻪ ﻣﻦ ﺍﻟﺮّﺣﻢ ﻭﳛﺒﱡﻮﻥ ﺃﻥ ﺗﺒﻜﹼﺮ ﲜﺎﺭﻳﺔ ﻭﺃ ﹸﻇﻦﱡ ﺃﻥ ﺫﻟﻚ ﺇﳕﺎ ﻫﻮ ﻟﺸﺪّ ِﺓ ﺧﻮﻓِﻬﻢ‬
‫ﻋﻠﻰ ﺍﻟﺬﻛﺮ ﻭﰲ ﺍﳉﻤﻠﺔ ﻻ ﻳﺘﻴﻤﱠﻨﻮﻥ ﺑﺎﻟﺒﻜﺮ ﺍﻟﺬﻛﺮ ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺒﻜ ُﺮ ﺍﺑ َﻦ ﺑﻜ ﹴﺮ ﺗﺸﺎﺀﻣُﻮﺍ ﺑﻪ ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺒ ﹾﻜ ُﺮ ﺍﺑ َﻦ‬
‫ﺑﻜﺮَﻳ ﹺﻦ ﻓﻬﻮ ﰲ ﺍﻟﺸﺆ ﹺﻡ‬

‫ﻆ ﺷﺄﻥ ﺍﻟﺒَﺴﻮﺱ ﺣﻔﻈﹰﺎ ﺃﺟﺰ ُﻡ‬

‫ﺲ ﺑ ﹺﻦ ﺯﻫﲑ ﻭﺍﻟﺒَﺴﻮﺱ ﻓﺈﻥ ﻗﻴﺴﹰﺎ ﻛﺎﻥ ﺃﺯْﺭﻕ ﻭﺑﻜﺮﹰﺍ ﺍﺑﻦ ﺑﻜﺮﻳﻦ ﻭﻻ ﺃﺣﻔ ﹸ‬
‫ﻣﺜﻞ ﻗﻴ ﹺ‬
‫ﻋﻠﻴﻪ ‪.‬‬

‫ﻣﺎ ﻳﻌﺘﺮﻱ ﺍﳊﻤﺎﻡ ﻭﺍﻹﻭﺯ ﺑﻌﺪ ﺍﻟﺴﻔﺎﺩ‬

‫ﺏ ﲜﻨﺎﺣِﻪ ﻭﺃﻣّﺎ ﺍﻹ َﻭﺯّ ﻓﺈﻧّﻪ ﺇﺫﺍ ﺳﻔِﺪ ﺃﻛﺜﺮ ﻣﻦ‬

‫ﺿ َﺮ َ‬
‫ﺾ ﺫﹶﻧﺒﻪ ﻭ َ‬
‫ﺶ ﻭﺗﻜﺒﱠﺮ ﻭَﻧ ﹶﻔ َ‬
‫ﻗﺎﻝ ‪ :‬ﻭﺃﻣّﺎ ﺍﳊﻤﺎﻡ ﻓﺈﻧّﻪ ﺇﺫﺍ ﻗﻤﻂ َﺗَﻨﻔﹼ َ‬
‫ﺍﻟﺴﺒﺎﺣﺔ ﺍﻋﺘﺮﺍﻩ ﰲ ﺍﳌﺎﺀ ﻣﻦ ﺍﳌﹶﺮَﺡ ﻣﺜ ﹸﻞ ﻣﺎ ﻳﻌﺘﺮﻱ ﺍﳊﻤﺎﻡ ﰲ ﺍﳍﻮﺍﺀ ‪.‬‬
 ‫ﺾ ﺍﻟﺪﺟَﺎﺝ ﻳﺘﻢﱡ ﺧﻠﻘﹸﻪ ﰲ ﻋﺸْﺮﺓ ﺃﻳﺎﻡ ﻭﺃﻛﺜ َﺮ ﺷﻴﺌﹰﺎ ﻭﺃﻣﱠﺎ ﺑﻴﺾ ﺍﳊﻤﺎﻡ ﻓﻔﻲ ﺃﻗﻞﱠ ﻣﻦ ﺫﻟﻚ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﺑﻴ ُ‬

‫ﺍﺣﺘﺒﺎﺱ ﺑﻴﺾ ﺍﳊﻤﺎﻣﺔ‬

‫ﺖ ﻷﻣﻮ ﹴﺭ َﺗ ْﻌ ﹺﺮﺽُ ﳍﺎ ‪ :‬ﺇﻣّﺎ ﻷﻣﺮ ﻋَﺮَﺽ ﻟ ُﻌﺸﱢﻬﺎ ﻭﺃﻓﺤﻮﺻﻬﺎ‬

‫ﺾ ﰲ ﺟﻮﻓﻬﺎ َﺑ ْﻌ َﺪ ﺍﻟﻮﻗ ِ‬ ‫ﺲ ﺍﻟﺒﻴ ُ‬‫ﻭﺍﳊﻤﺎﻣﺔ ﺭﺑﱠﻤﺎ ﺍﺣﺘَﺒ َ‬
‫ﺕ ﺭﻋﺪ ﻓﺈﻥﹼ ﺍﻟﺮﱠﻋ َﺪ ﺇﺫﺍ ﺍﺷَﺘﺪﱠ ﱂ ﻳﺒ َﻖ ﻃﺎﺋﺮٌ ﻋﻠﻰ‬
‫ﻒ ﺭﻳﺸﻬﺎ ﻭﺇﻣﱠﺎ ﻟﻌﻠﱠ ِﺔ ﻭﺟ ﹴﻊ ﻣﻦ ﺃﻭﺟﺎﻋﻬﺎ ﻭﺇﻣّﺎ ﻟﺼﻮ ِ‬ ‫ﻭﺇﻣّﺎ ﻟﻨْﺘ ِ‬
‫ﺖ‬
‫ﲑ ﺭَﻣﻰ ﺑﻨﻔﺴﻪ ﺇﱃ ﺍﻷﺭﺽ ﻗﺎﻝ ﻋﻠﻘﻤﺔ ﺑﻦ َﻋَﺒﺪَﺓ ‪ ) :‬ﻛﺄﻧّﻬ ُﻢ ﺻﺎﺑ ْ‬ ‫ﺍﻷﺭﺽ ﻭﺍﻗﻊ ﺇﻻﹼ ﻋﺪَﺍ ﻓﹶﺰﻋﹰﺎ ﻭﺇﻥ ﻛﺎﻥ ﻳﻄ ُ‬
‫ﺐ(‬ ‫ﻋﻠﻴﻬ ْﻢ ﺳﺤﺎﺑﺔﹲ ** ﺻﻮﺍﻋﻘﹸﻬﺎ ﻟﻄﲑ ِﻫ َّﻦ َﺩﺑﹺﻴ ُ‬

‫ﺗﻘﺒﻴﻞ ﺍﳊﻤﺎﻡ‬

‫ﻗﺎﻝ ‪ :‬ﻭﻟﻴﺲ ﺍﻟﺘﱠﻘﺒﻴ ﹸﻞ ﺇﻻﹼ ﻟﻠﺤﻤَﺎﻡ ﻭﺍﻹﻧﺴﺎﻥ ﻭﻻ ﻳ َﺪﻉُ ﺫﻟﻚ ﺫﻛ ُﺮ ﺍﳊﻤﺎﻡ ﺇﻻﱠ ﺑﻌﺪ ﺍ ﹶﳍﺮَﻡ ﻭﻛﺎﻥ ﰲ ﺃﻛﺜ ﹺﺮ ﺍﻟﻈﱠﻦﱢ ﺃﻧﱠﻪ‬
‫ﺞ ﺑﻪ ﻋﻨﺪ ﺍﻟ ِﻜَﺒ ﹺﺮ ﻭﺍﻟﻀﱠﻌﻒ ‪.‬‬
‫ﺝ ﻣﺎ ﻳﻜﻮﻥ ﺇﱃ ﺫﻟﻚ ﺍﻟﺘﱠﻬﻴﻴ ﹺ‬ ‫ﺃﺣﻮ ُ‬
‫ﻭﺗﺰﻋ ُﻢ ﺍﻟﻌﻮﺍﻡﱡ ﺃﻥﱠ ﺗﺴﺎﻓﹸ َﺪ ﺍﻟ ِﻐﺮْﺑﺎﻥ ﻫﻮ ﺗﻄﺎ ُﻋﻤُﻬﺎ ﺑﺎﳌﻨﺎﻗﲑ ﻭﺃﻥﹼ ﺇﻟﻘﺎﺣَﻬﺎ ﺇﻧﱠﻤﺎ ﻳﻜﻮ ﹸﻥ ﻣﻦ ﺫﻟﻚ ﺍﻟﻮﺟﻪ ﻭﱂ ﺃ َﺭ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﻳﻌﺮﻓﻮﻥ ﻫﺬﺍ ‪.‬‬
‫ﺾ ﻋﻦ ﺫﻟﻚ ﻭﻟ ِﻜ ْﻦ ﻻ ﻳﻜﻮﻥ ﻋﻦ‬ ‫ﺙ ﺍﳊﻤﺎﻡ ﺇﺫﺍ ﺗﺴﺎ ﹶﻓﺪَﺕ ﺃﻳﻀﹰﺎ ﹶﻗﺒﱠﻞ َﺑ ْﻌﻀُﻬُﻦﱠ ﺑﻌﻀﹰﺎ ﻭﻳﻘﺎﻝ ﺇﻧّﻬﺎ ﺗﺒﻴ ُ‬
‫ﻗﺎﻝ ‪ :‬ﻭﺇﻧﺎ ﹸ‬
‫ﲔ َﺧ ﹾﻠﻖُ ﺍﻟﻔِﺮﺍﺥ ﺇﺫﺍ‬
‫ﺾ ﻓِﺮﺍﺥ ﻭﺇﻧﱠﻪ ﰲ ﺳﺒﻴﻞ ﺑﻴﺾ ﺍﻟﺮﻳﺢ ‪ ) .‬ﺗﻜﻮﱡﻥ ﺍﻟﻔﺮﺥ ﰲ ﺍﻟﺒﻴﻀﺔ ( ﻗﺎﻝ ‪ :‬ﻭﻳَﺴﺘَﺒ ُ‬ ‫ﺫﻟﻚ ﺍﻟﺒﻴ ﹺ‬
‫ﻣﻀﺖ ﳍﺎ ﺛﻼﺛ ﹸﺔ ﺃﻳﱠﺎ ﹴﻡ ﺑﻠﻴﺎﳍﺎ ﻭﺫﻟﻚ ﰲ َﺷﺒَﺎﺏ ﺍﻟﺪﱠﺟﺎﺝ ﻭﺃﻣﱠﺎ ﰲ ﺍ ﹶﳌﺴَﺎﻥﱢ ﻣﻨﻬﺎ ﻓﻬﻮ ﺃﻛﺜﺮ ﻭﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﺗُﻮﺟﺪ‬
‫ﺍﻟﺼﱡﻔﺮ ﹸﺓ ﻣﻦ ﺍﻟﻨﱠﺎﺣﻴﺔِ ﺍﻟﻌُﻠﻴَﺎ ﻣﻦ ﺍﻟﺒَﻴﻀﺔ ﻋﻨﺪ ﺍﻟﻄﺮَﻑ ﺍﶈﺪﱠﺩ ﻭﺣﻴﺚ ﻳﻜﻮﻥ ﺃ ﻭﱠ ﹸﻝ َﻧ ﹾﻘﺮﹺﻫﺎ ﹶﻓﹶﺜﻢﱠ ﻳﺴﺘﺒﲔ ﰲ ﺑﻴﺎﺽ‬
‫ﺞ ﻭﺗﺘﺤﺮﱠﻙ ﻭﺍﻟﻔﺮﺥ ﺇﻧﱠﻤﺎ ﻳُﺨﻠﻖ ﻣﻦ ﺍﻟﺒَﻴﺎﺽ ﻭَﻳﻐْﺘﺬﻱ‬
‫ﺍﻟﺒَﻴﻀﺔ ﻣﺜ ﹸﻞ ﻧﻘﻄﺔ ﻣﻦ ﺩﻡ ﻭﻫﻲ ﲣﺘﻠ ُ‬

‫ﺻﻔﹾﺮﺗﺎﻥ‬
‫ﺱ ﻭ ْﺣ َﺪﻩُ ﺍﻟﺒﻴﺾ ﺍﻟﻌﺠﻴﺐ ﻗﺎﻝ ‪ :‬ﻭﻣﻦ ﺍﻟﺪﱠﺟﺎﺝ ﻣﺎ ﻳﺒﻴﺾ ﺑﻴﻀﹰﺎ ﻟﻪ ُ‬ ‫ﺍﻟﺼﱡﻔﺮﺓ ﻭﻳﺘﻢﱡ َﺧ ﹾﻠﻘﹸﻪ ﻟﻌﺸﺮ ِﺓ ﺃﻳّﺎﻡ ﻭﺍﻟﺮﱠﺃ ُ‬
‫ﺕ ﺃﺻﺤﺎﺑﹺﻨﺎ ‪.‬‬
‫ﺖ ﻣﻦ ﺛﻘﺎ ِ‬
‫ﰲ ﺑﻌﺾ ﺍﻷﺣﺎﻳﲔ ﺧﺒﱠﺮﱐ ﺑﺬﻟﻚ ﻛﻢ ِﺷﺌ َ‬
‫ﺸﺮَﺓ ﺑﻴﻀ ﹰﺔ ﻟﻜ ﹺﻞ ﺑﻴﻀ ٍﺔ ﻣُﺤﱠﺘﺎ ِﻥ ﰒﱠ ﺳﺨﱢﻨﺖ‬
‫ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﳌﻨﻄﻖ ‪ :‬ﻭﻗﺪ ﺑﺎﺿﺖ ﻓﻴﻤﺎ ﻣﻀﻰ ﺩَﺟﺎﺟﺔﹲ ﲦﺎﱐ ﻋ ْ‬
‫ﺾ ﺍﻟﺬﻱ ﻛﺎﻥ ﻓﺎﺳﺪﹰﺍ ﰲ ﺍﻷﺻﻞ ﻭﻗﺪ ﳜﺮﺝ ﻣﻦ ﺍﻟﺒَﻴﻀﺔ‬ ‫ﺝ ﻣﻦ ﻛﻞﱢ ﺑﻴﻀﺔ ﹶﻓﺮﱡﻭﺟﺎﻥ ﻣﺎ ﺧﻼ ﺍﻟﺒﻴ َ‬ ‫ﻭﺣُﻀﻨﺖ ﻓﺨ َﺮ َ‬
‫ﹶﻓﺮﱡﻭﺟﺎﻥ ﻭﻳﻜﻮﻥ ﺃﺣﺪُﳘﺎ ﺃﻋﻈ َﻢ ﺟﺜﱠ ﹰﺔ ﻭﻛﺬﻟﻚ ﺍﳊﻤﺎﻡ ﻭﻣﺎ ﺃ ﹶﻗﻞﱠ ﻣﺎ ﻳﻐﺎﺩﺭ ﺍﳊﻤﺎ ُﻡ ﺃﻥ ﻳﻜﻮﻥ ﺃﺣ ُﺪ ﺍﻟﻔ ْﺮ َﺧ ْﻴ ﹺﻦ ﺫﻛﹶﺮﹰﺍ‬
‫ﻭﺍﻵﺧﺮ ﺃﻧﺜﻰ ‪.‬‬
‫ﺖ ﺛﹶﻼﺙ ﺑﻴﻀﺎﺕ ﻓﺄﻣﱠﺎ ﺍﻷُﻃﺮُﻏﻼﱠﺕ‬ ‫ﺖ ﺍﳊﻤﺎﻣﺔﹸ ﻭﺃﺷﺒﺎﻫﻬﺎ ﻣﻦ ﺍﻟﻔﹶﻮﺍ ِﺧ ِ‬‫ﻣﻌﺎﺭﻑ ﰲ ﺍﻟﺒﻴﺾ ﻗﺎﻝ ‪ :‬ﻭﺭﺑﱠﻤﺎ ﺑﺎﺿ ْ‬
‫ﺙ‬
‫ﺖ ﺛﹶﻼ ﹶ‬
‫ﲔ ﻭﺭﺑّﻤﺎ ﺑﺎﺿ ْ‬
‫ﻭﺍﻟﻔﹶﻮﺍﺧﺖ ﻓﺈﻬﻧﺎ ﺗﺒﻴﺾ ﺑﻴﻀَﺘ ﹺ‬

‫ﺝ ﻣﻨﻬﺎ ﺃﻛﺜ ُﺮ ﻣﻦ ﻓﺮﺧﲔ ﻭﺭﺑّﻤﺎ ﻛﺎﻥ ﻭﺍﺣﺪﹰﺍ ﻓﻘﻂ ‪.‬‬ ‫ﺑﻴﻀﺎﺕ ﻭﻟﻜ ْﻦ ﻻ ﳜ ُﺮ ُ‬
‫ﻼ ﻭﺍﳊﻤﺎﻣﺔﹸ ﰲ ﺃﻛﺜﺮ ﺃﻣْﺮﻫﺎ ﻳﻜﻮ ﹸﻥ ﺃﺣ ُﺪ ﻓﹶﺮﺧَﻴﻬﺎ‬
‫ﳊ ْﻮ ﹺﻝ ﻋﻠﻴﻪ ﻛﹶﺎ َﻣ ﹰ‬
‫ﻗﺎﻝ ‪ :‬ﻭﺑﻌﺾ ﺍﻟﻄﲑ ﻻﻳﺒﻴﺾ ﺇﻻﹼ ﺑﻌ َﺪ ُﻣﺮُﻭ ﹺﺭ ﺍ ﹶ‬
 ‫ﻀ ُﻦ ﻣﺎ‬
‫ﺾ ﺃ ﻭّ ﹰﻻ ﺍﻟﺒﻴﻀ ﹶﺔ ﺍﻟﱵ ﻓﻴﻬﺎ ﺍﻟﺬﱠﻛﺮ ﰒﹼ ﺗﻘﻴﻢ ﻳﻮﻣﹰﺎ ﻭﻟﻴﻠﹰﺔ ﰒﱠ ﺗﺒﻴﺾ ﺍﻷﺧﺮﻯ ﻭﲢ ُ‬
‫ﺫﻛﺮﹰﺍ ﻭﺍﻵﺧﺮ ﺃﻧﺜﻰ ﻭﻫﻲ ﺗﺒﻴ ُ‬
‫ﲑ ﳑّﺎ‬‫ﺱ ﺍﻟﻄ ﹺ‬‫ﻑ ﻃﺒﺎﻉ ﺍﻟﺰﱠﻣﺎﻥ ﻭﺍﻟﺬﻱ ﻗﺎﻝ ‪ :‬ﻭﺃﻣّﺎ ﲨﻴ ُﻊ ﺃﺟﻨﺎ ﹺ‬
‫ﻼ ِ‬
‫ﺸ َﺮ ﻳﻮﻣﹰﺎ ﺇﱃ ﺍﻟﻌﺸﺮﻳﻦ ﻋﻠﻰ ﻗﺪْﺭ ﺍﺧﺘ ﹶ‬ ‫ﲔ ﺍﻟﺴﱠﺒْﻌ ﹶﺔ ﻋ َ‬
‫ﺑ َ‬
‫ﺾ ﻭﻳُﻔﺮﺥ ﺃﻛﺜ َﺮ ﻣﻦ ﻣﺮﱠﺓ ﻭﺍﺣﺪﺓ ﻣَﺎ ﺧﻼ ﺍﳋﹸﻄﹼﺎﻑ ﻓﺈﻧﱠﻪ ﻳﺒﻴﺾ ﻣﺮﱠﺗﲔ ‪.‬‬‫ﻳﺄﻛﻞ ﺍﻟﻠﹼّﺤ َﻢ ﻓﻠﻢ ﻳﻈﻬْﺮ ﻟﻨﺎ ﺃﻧﱠﻪ ﻳﺒﻴ ُ‬
‫ﺾ ﺛﻼﺙ ﺑﻴﻀﺎﺕ ﻓﹶﻴَﺨْﺮُﺝ ﳍﺎ ﻓﺮْﺧﺎﻥ ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ ‪ :‬ﻷﻬﻧﺎ ﻻ‬ ‫ﺏ ﺗﺒﻴ ُ‬
‫ﺗﺮﺑﻴﺔ ﺍﻟﻄﻴﻮﺭ ﻓﺮﺍﺧﻬﺎ ﻭﺍﻟﻌُﻘﺎ ُ‬
‫ﻀ ْﻦ ﻭَﳜﺮﺝ‬
‫ﲢﻀُﻦ ﺇﻻﱠ ﺑَﻴﻀﺘﲔ ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ ‪ :‬ﻗﺪ ﲢ ُ‬

‫ﳍﺎ ﺛﻼﹶﺛﺔﹸ ﺃﻓﺮﺍﺥ ﻭﻟﻜﻨﱠﻬﺎ ﺗﺮﻣﻲ ﺑﻮﺍﺣ ٍﺪ ﺍﺳﺘﺜﻘﺎ ﹰﻻ ﻟﻠﺘﻜﺴﱡﺐ ﻋﻠﻰ ﺛﹶﻼﺛﺔ ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ ‪ :‬ﻟﻴﺲ ﺫﻟﻚ ﺇﻻﹼ ﲟﺎ ﻳﻌﺘﺮﻳﻬﺎ‬
‫ﻒ ﻋﻦ ﺍﻟﺼّﻴﺪ ﻛﻤﺎ ﻳﻌﺘﺮﻱ ﺍﻟﻨﱡﻔﺴﺎﺀ (‬ ‫ﻣﻦ ﺍﻟﻀﻌ ِ‬
‫ﻣﻦ ﺍﻟﻮﻫْﻦ ﻭﺍﻟﻀّﻌﻒ ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ ‪ :‬ﺍﻟﻌُﻘﺎﺏ ﻃﺎﺋﺮ ﺳﻲّﺀ ﺍﳋﻠﻖ ﺭﺩﻱ ُﺀ ﺍﻟﺘﱠﺮﺑﻴﺔ ﻭﻟﻴﺲ ﻳُﺴﺘﻌﺎ ﹸﻥ ﻋﻠﻰ ﺗﺮﺑﻴﺔ‬
‫ﺕ ﺃﺛ َﺮ ٍﺓ ﳍﺎ‬
‫ﺥ ﺫﺍ َ‬
‫ﺍﻷﻭﻻﺩ ﺇﻻﱠ ﺑﺎﻟﺼﱠﺒْﺮ ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ ‪ :‬ﻻ ﻭﻟﻜﻨّﻬﺎ ﺷﺪﻳﺪ ﹸﺓ ﺍﻟﻨﱠﻬﻢ ﻭﺍﻟﺸﱠ َﺮ ِﻩ ﻭﺇﺫﺍ ﱂ ﺗﻜ ْﻦ ﺃﻡﱡ ﺍﻟﻔِﺮﺍ ﹺ‬
‫ﺿﺎﻋﺖ ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻗﺎﻟﻮﺍ ﰲ ﺍﻟﻌَﻘﻌ َﻖ ﻋﻨﺪ ﺇﺿﺎﻋﺘﻬﺎ ﻟﻔﺮﺍﺧﻬﺎ ﺣﱴ ﻗﺎﻟﻮﺍ ‪ :‬ﺃﲪ ُﻖ ﻣﻦ َﻋ ﹾﻘ َﻌ َﻖ ﻛﻤﺎ ﻗﺎﻟﻮﺍ ‪ :‬ﺃﺣﺬﹶﺭ ﻣﻦ ﻋﻘﹾﻌ َﻖ ‪.‬‬
‫ﻭﻗﺎﻟﻮﺍ ‪ :‬ﻭﺃﻣّﺎ ﺍﻟﻔﹶﺮﺥ ﺍﻟﺬﻱ ﻳُﺨﺮﺟﻪ ﺍﻟﻌُﻘﺎﺏ ﻓﺈﻥﹼ ﺍﳌﻜﻠﱠ ﹶﻔ ﹶﺔ ﻭﻫﻲ ﻃﺎﺋﺮٌ ﻳﻘﺎﻝ ﳍﺎ ﻛﺎﺳِﺮ ﺍﻟﻌِﻈﺎﻡ ﺗﻘﺒﻠﹸﻪ ﻭﺗﺮﺑﱢﻴﻪ ‪.‬‬
‫ﻭﺍﻟﻌُﻘﺎﺏ ﲢﻀﻦ ﺛﻼﺛﲔ ﻳﻮﻣﹰﺎ ﻭﻛﺬﻟﻚ ﻛ ﱡﻞ ﻃﺎﺋ ﹴﺮ ﻋﻈﻴﻢ ﺍﳉﺜﱠﺔ ﻣﺜﻞ ﺍﻹﻭﺯّ ﻭﺃﺷﺒﺎِﻩ ﺫﻟﻚ ﻓﺄﻣﱠﺎ ﺍﻟﻮﺳﻂ‬

‫ﺖ ﺛﻼﺙ ﺑﻴﻀﺎﺕ ﻭﺧﺮَﺝ ﻣﻨﻬﻦ ﺛﻼﺛﺔ ﻓِﺮﺍﺥ ‪.‬‬ ‫ﺾ ﺑﻴﻀﺘﲔ ﻭﺭﺑّﻤﺎ ﺑﺎﺿ ْ‬ ‫ﻭﺍﳊﺪﺃﺓ ﺗﺒﻴ ُ‬
‫ﻗﺎﻟﻮﺍ ‪ :‬ﻭﺃﻣﺎ ﺍﻟﻌﻘﺒﺎﻥ ﺍﻟﺴﱡﻮ ُﺩ ﺍﻷﻟﻮﺍﻥ ﻓﺈﻧﱠﻬﺎ ﺗﺮﺑّﻲ ﻭﲢﻀﻦ ‪.‬‬
‫ﻑ ﻣ َﻦ‬
‫ﻭﲨﻴﻊ ﺍﻟﻄﲑ ﺍﳌﻌﻘﱠﻒ ﺍﳌﺨﺎﻟﺐ ﺗﻄﺮ ُﺩ ﻓﺮﺍﺧﻬﺎ ﻣﻦ ﺃﻋﺸﺎﺷﻬﺎ ﻋﻨ َﺪ ﻗﻮﱠﻬﺗﺎ ﻋﻠﻰ ﺍﻟﻄﱠﲑﺍﻥ ﻭﻛﺬﻟﻚ ﺳﺎﺋﺮ ﺍﻷﺻﻨﺎ ِ‬
‫ﲑ ﻓﺈﻧﱠﻬﺎ ﺗﻄﺮ ُﺩ ﺍﻟﻔِﺮﺍﺥ ﰒﱠ ﻻ ﺗﻌﺮﻓﹸﻬﺎ ﻣﺎ ﻋﺪﺍ ﺍﻟﻐﺪﺍﻑ ﻓﺈﻬﻧﺎ ﻻ ﺗﺰﺍ ﹸﻝ ﻟﻮﻟﺪﻫﺎ ﻗﺎﺑﻠﺔ ﻭﳊﺎِﻟ ِﻪ ﻣﺘﻔﻘﱢﺪﺓ ‪.‬‬ ‫ﺍﻟﻄ ﹺ‬
‫ﺃﺟﻨﺎﺱ ﺍﻟﻌﻘﺒﺎﻥ ﻭﻗﺎﻝ ﻗﻮﻡ ‪ :‬ﺇﻥ ﺍﻟﻌِﻘﺒﺎ ﹶﻥ ﻭﺍﻟﺒُﺰﺍﺓ ﺍﻟﺘﱠﺎﻣّﺔ ﻭﺍﳉﻬﺎ ْﺭﺭَﺍﻧﻚ ﻭﺍﻟﺴﱡﻤﻨﺎﻥ‬

‫ﲔ ﻭﺍﻟﺼﱡﻘﻮﺭ ﹶﺓ ﻭﺍﻟﻴَﻮﺍﻳﺊ ﻓﺈﻬﻧﺎ ﺃﺟﻨﺎﺱٌ ﺃﺧﺮ ‪.‬‬

‫ﺞ ﻭﺍﻟﺰﱠﺭﺍﺭﻗﺔ ﺇﻬﻧﺎ ﻛﻠﹼﻬﺎ ِﻋﻘﹾﺒﺎﻥ ﻭﺃﻣﱠﺎ ﺍﻟﺸّﻮﺍﻫ ُ‬
‫ﻭﺍﻟﺰﱠﻣﺎﻣ ﹺ‬
‫ﺣﻀﻦ ﺍﻟﻄﲑ ﻗﺎﻝ ‪ :‬ﻭﻗﺎﻟﻮﺍ ‪ :‬ﻓﺮﺍﺥ ﺍﻟﺒﺰﺍﺓ ﲰﻴﻨﺔ ﹶﻃﻴﱢَﺒ ﹲﺔ ﺟﺪّﹰﺍ ﻭﺃﻣﺎ ﺍﻹﻭﺯﺓ ﻓﺈﻬﻧﺎ ﺍﻟﱵ ﲢﻀﻦ ﺩﻭ ﹶﻥ ﺍﻟﺬﻛﺮ ﻭﺃﻣّﺎ ﺍﻟﻐِﺮﺑﺎ ﹸﻥ‬
‫ﻓﻌﻠﻰ ﺍﻹﻧَﺎﺙ ﺍﳊﻀﻦ ﻭﺍﻟﺬﻛﻮﺭﺓ ﺗﺄﰐ ﺍﻹﻧَﺎﺙ ﺑﺎﻟﻄﱡﻌﻤﺔ ‪.‬‬
‫ﻭﺃﻣّﺎ ﺍﳊﺠَﻞ ﻓﺈﻥﱠ ﺍﻟﺰّﻭﺝ ﻣِﻨﻬﺎ ﻳﻬﻴّﺌﺎﻥ ﻟﻠﺒَﻴﺾ ﻋُﺸّﻰ ﻥ ﻭﺛﻴﻘﲔ‬

‫ﺶ‬
‫ﻣﻘﺴﻮﻣَﲔ ﻋﻠﻴﻬﻤﺎ ﻓﻴﺤﻀ ُﻦ ﺃﺣ ُﺪ ُﻫﻤَﺎ ﺍﻟﺬﱠ ﹶﻛ َﺮ ﻭﺍﻵﺧﺮَ ﺍﻷﻧﺜﻰ ﻭﻛﺬﻟﻚ ُﻫﻤَﺎ ﰲ ﺍﻟﺘﱠﺮﺑﻴﺔ ﻭﻛ ﱡﻞ ﻭﺍﺣ ٍﺪ ﻣﻨﻬﻤﺎ ﻳﻌﻴ ُ‬
‫ﺙ ﺳﻨﲔ ‪.‬‬ ‫ﺢ ﺍﻟﺬﻛ ُﺮ ﺇﻻﱠ ﺑﻌ َﺪ ﺛﻼ ِ‬
‫ﲬﺴﹰﺎ ﻭﻋِﺸﺮﻳﻦ ﺳﻨﺔ ﻭﻻ ﺗ ﹾﻠ ﹶﻘﺢُ ﺍﻷﻧﺜﻰ ﺑﺎﻟﺒﻴﺾ ﻭﻻ ُﻳﻠِﻘ ُ‬
‫ﺾ ﺍﻟﺮﻳﺢ ﻭﺍﻟﻄﺎﻭﺱ ﻳُﻠﻘﻲ ﺭﻳﺸَﻪ ﰲ ﺯَﻣﻦ‬ ‫ﺾ ﲦﺎﱐ ﺑﻴﻀﺎﺕ ﻭﺗﺒﻴﺾ ﺃﻳﻀﹰﺎ ﺑﻴ َ‬ ‫ﻗﺎﻝ ‪ :‬ﻭﺃﻣﱠﺎ ﺍﻟﻄﹼﺎﻭﺱ ﻓﺄ ﻭّﻝ ﻣﺎ ﺗﺒﻴ ُ‬
‫ﻂ ﻭﺇﺫﺍ ﺑﺪﺃ ﺍﻟﺸﱠﺠ ُﺮ ﻳﻜﺘﺴﻲ ﻭﺭﻗﹰﺎ ﺑﺪﺃ ﺍﻟﻄﺎﻭﺱ ﻓﺎﻛﺘﺴﻰ ﺭﻳﺸﹰﺎ ‪( .‬‬
‫ﻕ ﺍﻟﺸﱠﺠﺮ ﻳﺴ ﹸﻘ ﹸ‬
‫ﺍﳋﹶﺮﻳﻒ ﺇﺫﺍ ﺑﺪَﺍ ﺃ ﻭّ ﹸﻝ ﻭﺭ ﹺ‬

‫ﻣﺎ ﻟﻴﺲ ﻟﻪ ﻋﺶﱞ ﻣﻦ ﺍﻟﻄﲑ ﻗﺎﻝ ‪ :‬ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﻄﹼﲑ ﺍﻟﺜﱠﻘﻴﻞ ﺍﳉﺜﱠﺔ ﻓﻠﻴﺲ ﻳﻬﻴﺊ ﻟﺒﻴﻀ ِﻪ ﻋُﺸﹰﺎ ﻣﻦ ﺃﺟْﻞ ﺃﻧﱠﻪ ﻻ ﻳُﺠﻴﺪ‬
 ‫ﺞ ﻭﺇﳕﺎ ﻳﺒﻴﺾ ﻋﻠﻰ ﺍﻟﺘُﺮﺍﺏ ﻭﻓﺮﺍﺥ ﻫﺬﻩ ﺍﻷﺟﻨﺎﺱ‬
‫ﺤﻠﱠﻖ ﻣﺜﻞ ﺍﻟﺪﱡﺭﱠﺍﺝ ﻭﺍﻟ ﹶﻘَﺒ َ‬
‫ﺍﻟﻄﱠﲑَﺍﻥ ﻭﻳﺜﻘﻞ ﻋﻠﻴﻪ ﺍﻟﻨﻬﻮﺽ ﻭﻻ ﻳﺘ َ‬
‫ﻛﻔﺮﺍﺭﻳﺞ ﺍﻟﺪﱠﺟﺎﺝ ﻭﻛﺬﻟﻚ ﻓﺮﺍﺭﻳﺞ ﺍﻟﺒﻂﱢ ﺍﻟﺼﱢﻴﲏ ﻓﺈﻥﱠ ﻫﺬﻩ ﻛﻠﱠﻬﺎ ﲣﺮُﺝ ﻣﻦ ﺍﻟﺒﻴﺾ ﻛﺎﺳﻴﺔ ﻛﺎﺳﺒﺔ ﺗﻠﻘﻂ ﻣﻦ‬
‫ﺳﺎﻋﺘﻬﺎ ﻭﺗَﻜﻔﻲ ﻧﻔﺴﻬﺎ ‪.‬‬
‫ﲑ ﻣﻔﹸﻴﺖ ﻭﺃﻃﻤﻌﺘْﻪ ﰲ ﻧﻔﺴﻬﺎ‬
‫ﲔ ﻳﺪَﻳ ِﻪ ﻣَﺮﹰﺍ ﻏ َ‬
‫ﺕﺑَ‬
‫ﺍﻟﻘﺒﺠﺔ ﻗﺎﻝ ‪ :‬ﻭﺇﺫﺍ ﺩﻧﺎ ﺍﻟﺼﱠﻴّﺎﺩ ﻣﻦ ُﻋﺶﱢ ﺍﻟﻘﺒﺠﺔ ﻭﻟﹶﻬﺎ ﻓﺮﺍﺥٌ ﻣﺮﱠ ْ‬
‫ﺲ ﻣﻌﻬﺎ ﻣﻦ ﺍﳍِﺪﺍﻳﺔ ﻣﺎ ﻣﻊ‬ ‫ﻟﻴﺘﺒﻌﻬﺎ ﻓﺘﻤﺮﱡ ﺍﻟﻔﺮﺍﺥ ﰲ ﺭﺟﻮﻋﻬﺎ ﺇﱃ ﻣﻮﺿ ﹺﻊ ُﻋﺸﱢﻬﺎ ﻭﺍﻟﻔﺮﺍﺥ ﻟﻴ َ‬

‫ﺴﺐُ‬
‫ﺠ ﹶﺔ ﺳﻴﱢﺌﺔ ﺍﻟﺪﱠﻻﻟ ِﺔ ﻭﺍﳍﺪﺍﻳﺔ ﻭﻛﺬﻟﻚ ﻛ ﱡﻞ ﻃﺎﺋﺮ ﻳﻌﺠﱠ ﹸﻞ ﻟﻪ ﺍﻟ ﹶﻜﻴْﺲ ﻭﺍﻟﻜﺴْﻮﺓ ﻭﻳﻌﺠﱠﻞ ﻟﻪ ﺍﻟ ﹶﻜ ْ‬
‫ﺃﻣّﻬﺎ ﻭﻋﻠﻰ ﺃﻥﹼ ﺍﻟ ﹶﻘَﺒ َ‬
‫ﰲ ﺻﻐﺮﻩ ‪.‬‬
‫ﻭﻫﺬﺍ ﺇﻧﱠﻤﺎ ﺍﻋﺘﺮﺍﻫﺎ ﻟﻘﹶﺮﺍﺑ ِﺔ ﻣﺎ ﺑﻴﻨَﻬﺎ ﻭﺑﲔ ﺍﻟﺪﱢﻳﻚ ‪.‬‬
‫ﺚ ﻻ ﻳَﻬﺘﺪﻱ‬ ‫ﺿﻌِﻬﺎ ﻃﺎﺭﺕ ﻭﻗﺪ ﳓﱠﺘْﻪ ﺇﱃ ﺣﻴ ﹸ‬ ‫ﻗﺎﻝ ‪ :‬ﻓﺈﺫﺍ ﺃﻣﻌﻦ ﺍﻟﺼﱠﺎﺋﺪ ﺧﻠﹾﻔﻬﺎ ﻭﻗﺪ ﺧﺮﺟﺖ ﺍﻟﻔﺮﺍﺥ ﻣﻦ ﻣﻮ َ‬
‫ﺕ ﳍﺎ ﺣﺘﱠﻰ ﳚﺘﻤ ْﻌ َﻦ ﺇﻟﻴﻬﺎ ‪.‬‬
‫ﺖ ﻗﺮﻳﺒﹰﺎ ﺩﻋﺘْﻬﺎ ﺑﺄﺻﻮﺍ ٍ‬
‫ﺍﻟﺮﱡﺟﻮﻉ ﻣﻨﻪ ﺇﱃ ﻣﻮﺿﻊ ﻋﺸﱢﻬﺎ ﻓﺈﺫﺍ ﺳ ﹶﻘ ﹶﻄ ْ‬
‫ﺸ َﺮ ﹶﺓ ﺑﻴﻀﺔ ﺇﱃ ﺳﺖﱠ ﻋﺸﺮ ﹶﺓ ﺑﻴﻀﺔ ﻗﺎﻝ ‪ :‬ﻭﺍﻟﻘﺒﺞ ﻃﲑٌ ﻣﻨﻜﺮٌ ﻭﻫﻲ ﺗﻔﺮﱡ‬ ‫ﺲﻋ ْ‬‫ﺞ ﺗﺒﻴﺾ َﺧ ْﻤ َ‬ ‫ﺙ ﺍﻟ ﹶﻘَﺒ ْ‬
‫ﻗﺎﻝ ‪ :‬ﻭﺇﻧﺎ ﹸ‬
‫ﺻﻒُ ﺑﺎﻟﻘ ﻮّﺓ‬ ‫ﺑﺒَﻴﻀﻬﺎ ﻣﻦ ﺍﻟﺬﱠﻛﺮ ﻷﻥﱠ ﺍﻷﻧﺜﻰ ﺗﺸﺘﻐﻞ ﺑﺎﳊﻀْﻦ ﻋﻦ ﻃﺎﻋﺔ ﺍﻟﺬﱠﻛﺮ ﰲ ﻃﻠﺐ ﺍﻟﺴﱢﻔﺎﺩ ﻭﺍﻟ ﹶﻘﺒَﺞ ﺍﻟﺬﱠ ﹶﻛﺮُ ﻳﻮ َ‬
‫ﺠﻞﹸ ﻭﺍﻟﻌُﺼﻔﻮﺭ ‪.‬‬
‫ﻚ ﻭﺍﳊ َ‬ ‫ﻋﻠﻰ ﺍﻟﺴﱢﻔﺎﺩ ﻛﻤﺎ ﻳﻮﺻﻒ ﺍﻟﺪﱢﻳ ُ‬
‫ﺴ َﺪﻩُ ﻓﻠﺬﻟﻚ ﺗﺮﺗﺎﺩ ﺍﻷﻧﺜﻰ ﻋﺸﱠﻬﺎ ﰲ َﻣﺨَﺎﹺﺑ ﹶﺊ ﺇﺫﺍ‬
‫ﺐ ﻣﻮﺍﺿ َﻊ ﺑﻴﻀﻬﺎ ﺣﱴ ﻳﻔ ِ‬ ‫ﻗﺎﻝ ‪ :‬ﻓﺈﺫﺍ ﺷُﻐِﻠﹶﺖ ﻋﻨﻪ ﺑﺎﳊﻀْﻦ ﻇﻠ َ‬
‫ﺖ ﺍﻟﺒﻴﺾ ‪.‬‬
‫ﺃﺣﺴﱠﺖ ﺑﻮ ﹾﻗ ِ‬
‫ﺐ‬
‫ﺏ ﻣﻨﻬﺎ ﻣﺴﻔﻮﺩٌ ﻭﺍﻟﻐﺎﻟ ُ‬
‫ﺾ ﺫﹸﻛﻮﺭ ِﺓ ﺍﻟ ﹶﻘﺒَﺞ ﺑَﻌﻀﹰﺎ ﻓﺎﳌﻐﻠﻮ ُ‬
‫ﻭﺛﻮﺏ ﺍﻟﺬﻛﻮﺭﺓ ﻋﻠﻰ ﺍﻟﺬﻛﻮﺭﺓ ﻭﺇﺫﺍ ﻗﺎﺗﻞ ﺑﻌ ُ‬

‫ﺳﺎﻓﺪ ﻭﻫﺬﺍ ﺍﻟﻌﺮﺽ ﻳﻌ ﹺﺮﺽُ ﻟﻠﺪﱢﻳﻜﺔ ﻭﻟﺬﻛﻮﺭ ﺍﻟﺪﱠﺭﺍﺭﻳﺞ ﻓﺈﺫﺍ َﺩﺧَﻞ ﺑﲔ ﺍﻟﺪﱢﻳَﻜ ِﺔ ﺩﻳﻚٌ ﻏﺮﻳﺐ ﻓﻤَﺎ ﺃﻛﹶﺜ َﺮ ﻣﺎ ﲡﺘﻤﻊ‬
‫ﻋﻠﻴﻪ ﺣﺘﱠﻰ ﺗﺴ ﹶﻔﺪَﻩ ﻭﺳﻔﺎ ُﺩ ﺫﹸﻛﻮﺭﺓ ﻫﺬﻩ ﺍﻷﺟﻨﺎﺱﹺ ﺇﳕﺎ ﻳﻌﺮﺽ ﳍﺎ ﳍﺬﻩ ﺍﻷﺳﺒﺎﺏ ﻓﺄﻣﱠﺎ ﺫﹸﻛﻮﺭﹸﺓ ﺍﳊﹶﻤﲑ ﻭﺍﳋﹶﻨﺎﺯﻳ ﹺﺮ‬
‫ﺾ ﻣِﻦ ﺟﻬﺔ ﺍﻟﺸﱠﻬﻮﺓ ‪( .‬‬ ‫ﻭﺍﳊﻤﺎ ﹺﻡ ﻓﺈﻥﹼ ﺫﹸﻛﻮﺭَﻫﺎ ﺗِﺜﺐُ ﻋﻠﻰ ﺑﻌ ﹴ‬
‫ﲑ‬
‫ﲑ ﺇﻛﺮﺍٍﻩ ﻭﻣِﻦ ﻏ ﹺ‬‫ﺏ ﺑﻦ ﺻﺒﺎﺡ ﺍﻷﺷﻌﺜﻲﱢ ِﻫﺮّﺍﻥ ﺿﺨْﻤﺎﻥ ﺃﺣ ُﺪ ﻫُﻤﺎ ﻳﻜﻮ ُﻡ ﺍﻵﺧَﺮ ﻣﱴ ﺃﺭﺍﺩ ُﻩ ِﻣ ْﻦ ﻏ ﹺ‬ ‫ﻭﻛﺎﻥ ﻋﻨﺪ ﻳﻌﻘﻮ َ‬
‫ﺏ ﺷﺎﺋﻊٌ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷَﺟﻨﺎﺱ ﺇﻻﱠ ﺃﻧﱠﻪ ﰲ‬ ‫ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺍﳌﺴْﻔﻮ ُﺩ ﻳﺮﻳ ُﺪ ﻣﻦ ﺍﻟﺴﱠﺎﻓِﺪ ﻣِﺜ ﹶﻞ ﻣﺎ ﻳﺮﻳ ُﺪ ﻣﻨﻪ ﺍﻟﺴﱠﺎﻓﺪ ﻭﻫﺬﺍ ﺍﻟﺒﺎ ُ‬
‫ﻫﺬﻩ ﺍﻷَﺟﻨﺎﺱ ﺃ ﻭْﺟَﺪ ‪ ) .‬ﺻﻴﺪ ﺍﻟﺒُﺰﺍﺓ ﻟﻠﺤﻤﺎﻡ ( ﰒﱠ ﺭﺟَﻊ ﺑﻨﺎ ﺍﻟﻘﹶﻮ ﹸﻝ ﺇﱃ ﺫِﻛﺮ ﺍﳊﻤﺎﻡ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﺸﺎﺏ ﺑﺬﻛﺮ‬
‫ﻏﲑﻩ ‪.‬‬

‫ﺐ ﺍﳌﻨﻄﻖ ﺃﻥﱠ ﺍﻟﺒُﺰﺍ ﹸﺓ ﻋﺸﺮﺓ ﺃﺟﻨﺎﺱ ﻓﻤﻨﻬﺎ ﻣﺎ ﻳﻀﺮﹺﺏ ﺍﳊﻤﺎﻣﺔ ﻭﺍﳊﻤﺎﻣﺔ ﺟﺎﲦﺔ ﻭﻣﻨﻬﺎ ﻣﺎ ﻻ ﻳﻀﺮﺏ‬
‫ﺯﻋﻢ ﺻﺎﺣ ُ‬
‫ﺍﳊﻤﺎ َﻡ ﺇﻻﹼ ﻭﻫﻮ ﻳﻄﲑ ﻭﻣﻨﻬﺎ ﻣﺎ ﻻ ﻳﻀﺮﺏ ﺍﳊﻤﺎﻡ ﰲ ﺣﺎﻝ ﹶﻃَﻴﺮَﺍﹺﻧ ِﻪ ﻭﻻ ﰲ ﺣﺎﻝ ﺟﺜﻮﻣ ِﻪ ﻭﻻ ﻳﻌﺮﺽ ﻟﻪ ﺇﻻﱠ ﺃ ﹾﻥ ﳚﺪﻩ‬
‫ﺱ ﺻﻴﺪِﻫﺎ ﰒﱠ ﺫﻛ َﺮ ﺃﻥﱠ ﺍﳊﻤﺎ َﻡ ﻻ ﳜﻔﻰ ﻋﻠﻴﻪ ﰲ‬ ‫ﰲ َﺑﻌْﺾ ﺍﻷﻏﹾﺼﺎﻥ ﺃﻭ ﻋﻠﻰ ﺑﻌﺾ ﺍﻷﻧﺸﺎ ﹺﺯ ﻭﺍﻷﺷﺠﺎﺭ ﻓﻌﺪﱠﺩ ﺃﺟﻨﺎ َ‬
‫ﺻﻴﺪُﻩ ﻓﻴﺨﺎﻟﻒ ﺫﻟﻚ ﻭﳌﻌﺮﻓﺔ ﺍﳊﻤﺎ ﹺﻡ ﺑﺬﻟﻚ ﻣﻦ ﺍﻟﺒﺎﺯﻱ‬ ‫ﻉ ً‬ ‫ﻱ ﰲ ﺍﳍﻮﺍﺀ ﺃﻱﱡ ﺍﻟُﺒﺰَﺍِﺓ ﻫُﻮ ﻭﹶﺃﻱﱡ ﻧﻮ ﹴ‬
‫ﺃ ﻭّﻝ ﻣﺎ ﻳﺮﻯ ﺍﻟﺒﺎﺯ َ‬
‫ﺏ‬
‫ﲔ ﺍﻟﻐُﺮﺍ ﹺ‬
‫ﲔ ﺍﻟﺮّﲬِﺔ ﻭﺍﻟﺒﺎﺯﻱ ﻭﺑ َ‬
‫ﲔ ﺍﻟﻨﱠﺴﺮ ﻭﺍﻟﻌُﻘﺎﺏ ﻭﺑ َ‬‫ﺃﺷﻜﺎﻝ ‪ :‬ﺃ ﻭﱠ ﹶﻝ ﺫﻟﻚ ﺃﻥﹼ ﺍﳊﻤﺎ َﻡ ﰲ ﺃ ﻭﱠ ﹺﻝ ﻧُﻬﻮﺿِﻪ ﻳﻔﺼ ﹸﻞ ﺑ َ‬
 ‫ﲔ ﹶﻓ ﹶﻘ ْﺪ‬
‫ﻭﺍﻟﺼﱠﻘﺮ ﻓﻬ َﻮ ﻳَﺮَﻯ ﺍﻟﻜﺮْﻛﻲﱠ ﻭﺍﻟﻄﱠﱪﺯﻳﻦ ﻭﻻ ﻳﺴﺘﻮ ِﺣﺶُ ﻣﻨﻬﻤﺎ ﻭﻳﺮﻯ ﺍﻟﺰﱡﺭﱠﻕ ﻓﻴﺘﻀﺎﺀﻝ ﻓﺈ ﹾﻥ ﺭﺃﻯ ﺍﻟﺸّﺎﻫ َ‬
‫ﺭﺃﻯ ﺍﻟﺴّﻢﱠ ﺍﻟﺬﻋﺎﻑ ﺍﻟﻨﺎﻗِﻊ ‪.‬‬
‫ﺱ ﻭﺍﻟﺒﻌﲑ ﻓﻼ ﻳﻬﺰﱡﻫﺎ ﺫﻟﻚ ﻭﺗﺮﻯ ﺍﻟﺴﱠﺒﻊ ﻭﻫﻲ ﱂ ﺗﺮﻩ ﻗﺒﻞ ﺫﻟﻚ ﻭَﻋﻀ ﻮُ‬ ‫ﻭﺍﻟﻨﱠﻌﺠﺔ ﺗﺮﻯ ﺍﻟﻔِﻴ ﹶﻞ ﻭﺍﻟﺰﱠ ْﻧ َﺪﺑﹺﻴ ﹶﻞ ﻭﺍﳉﺎﻣﻮ َ‬
‫ﻣﻦ ﺃﻋﻀﺎﺀ ﺗﻠﻚ ﺍﻟﺒﻬﺎﺋﻢ ﺃﻋﻈ ُﻢ‬

‫ﻭﻫﻲ ﺃﻫﻮ ﹸﻝ ﰲ ﺍﻟﻌﲔ ﻭﺃﺷﻨ ُﻊ ﰒﱠ ﺗﺮﻯ ﺍﻷ َﺳ َﺪ ﻓﺘﺨﺎﻓﻪ ﻭﻛﺬﻟﻚ ﺍﻟَﺒﺒْﺮ ﻭﺍﻟﻨﻤﺮ ﻓﺈﻥ ﺭﺃﺕ ﺍﻟﺬﺋﺐ ﻭﺣﺪﻩ ﺍﻋﺘﺮﺍﻫﺎ ﻣﻨﻪ‬
‫ﻭ ْﺣ َﺪﻩُ ﻣﺜ ﹸﻞ ﻣﺎ ﺍﻋﺘﺮﺍﻫﺎ ﻣﻦ ﺗﻠﻚ ﺍﻷﺟﻨﺎﺱﹺ ﻟﻮ ﻛﺎﻧﺖ ﳎﻤﻮﻋ ﹰﺔ ﰲ ﻣﻜﺎ ٍﻥ ﻭﺍﺣﺪ ﻭﻟﻴﺲ ﺫﻟﻚ ﻋﻦ ﲡ ﹺﺮَﺑ ٍﺔ ﻭﻻ ﻷﻥﹼ‬
‫ﺼ ﹶﻞ‬
‫ﺴﺘَﻨ ﹶﻜ ﹴﺮ ﺃ ﹾﻥ َﺗ ﹾﻔ ِ‬
‫ﺲ ﰲ ﺫﻟﻚ ِﻋﻠﱠﺔ ﺇﻻﱠ ﻣﺎ ﻃﹸﺒﹺﻌﺖ ﻋﻠﻴﻪ ﻣﻦ ﲤﻴﻴﺰ ﺍﳊﻴﻮﺍﻥ ﻋﻨﺪﻫﺎ ﻓﻠﻴﺲ ُﲟ ْ‬
‫ﻣﻨﻈﺮَﻩ ﺃﺷﻨ ُﻊ ﻭﺃﻋﻈﻢ ﻭﻟﻴ َ‬
‫ﲔ ﺍﻟﺒﺎﺯﻱ ﻭﺍﻟﺒﺎﺯﻱ ﻛﻤﺎ ﻓﺼﻠﺖ ﺑﲔ ﺍﻟﺒﺎﺯﻱ ﻭﺍﻟ ﹶﻜﺮْﻛﻲﱢ ‪.‬‬ ‫ﺍﳊﻤﺎﻣﺔ ﺑ َ‬
‫ﺖ ﺃﻧﱠﻬﺎ ﺗﻌﺮﻑ ﺑﺎﳌﺨﺎﻟﺐ ﻓ ِﻤﻨْﻘﺎﺭُ ﺍﻟﻜﺮْﻛﻲﱢ ﺃﺷﻨﻊ ﻭﺃﻋﻈﻢ ﻭﺃﹶﻓﻈﻊ ﻭﺃﻃﻮ ﹸﻝ ﻭﺃﻋﺮﺽ ﻓﺄﻣﱠﺎ ﹶﻃ َﺮﻑُ ﻣﻨﻘﺎﺭ‬ ‫ﻓﺈ ﹾﻥ ﺯﻋﻤ َ‬
‫ﺍﻷﺑﻐﺚ ﻓﻤﺎ ﻛﺎ ﹶﻥ ﻛ ﱡﻞ ﺳﻨﺎ ٍﻥ ﻭﺇﻥ ﻛﺎﻥ ﻣﺬﺭﱠﺑﹰﺎ ﻟﻴﺒﻠﻐﻪ ‪.‬‬

‫ﺑﻼﻫﺔ ﺍﳊﻤﺎﻡ ﻭﺧﺮﻗﻪ‬

‫ﻒ ﻳﻜﻮ ﹸﻥ ﻟﻠﺤﻤﺎﻡ ﻣﻦ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﻔِﻄﻨﺔ ﻣﺎ ﺗﺬﻛﺮﻭﻥ ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺍﻷﺛﺮ ‪ :‬ﻛﹸﻮﻧُﻮﺍ ُﺑﻠﹾﻬﹰﺎ‬
‫ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﺪﱢﻳﻚ ‪ :‬ﻭﻛﻴ َ‬
‫ﻛﺎﳊﻤﺎﻡ ‪.‬‬
‫ﺏ ‪ :‬ﺃﺧْﺮَﻕ ِﻣ ْﻦ ﲪﺎﻣ ٍﺔ ﻭﳑﱠﺎ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﻗﻮ ﹸﻝ ﻋَﺒﻴ ِﺪ ﺑ ﹺﻦ ﺍﻷﺑﺮﺹ ‪َ ) :‬ﻋﻴﱡﻮﺍ‬‫ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﺪﱢﻳﻚ ‪ :‬ﺗﻘﻮﻝ ﺍﻟﻌﺮ ُ‬
‫ﳊﻤَﺎﻣ ْﻪ (‬
‫ﺖ ﺑَﺒ ْﻴﻀَﺘﻬَﺎ ﺍ ﹶ‬
‫ﹺﺑﹶﺄ ْﻣ ﹺﺮﻫُﻢُ ﻛﻤﺎ ** َﻋﻴﱠ ْ‬

‫ﺨﺮُﻭ ﹶﻥ ﻓﻘﺪ ﺃﻛﺜﺮﰎ ﰲ ﺫﻛﺮ ﺗﺪﺑﲑﻫﺎ ﳌﻮﺍﺿ ﹺﻊ‬

‫ﻓﺈﻥ ﻛﺎﻥ ﻋَﺒﻴﺪٌ ﺇﳕﺎ ﻋَﻨَﻰ ﲪﺎﻣ ﹰﺔ ﻣﻦ ﲪﺎﻣﻜﻢ ﻫﺬﺍ ﺍﻟﺬﻱ ﺃﻧﺘﻢ ﹺﺑِﻪ ﺗ ﹾﻔ َ‬
‫ﺑَﻴﻀﻬﺎ ﻭﺇﺣﻜﺎﻣﻬﺎ ﻟﺼَﻨﻌﺔ ﻋﺸﺎﺷﻬﺎ ﻭﺃﻓﺎﺣﻴﺼﻬﺎ ‪.‬‬
‫ﺴ ﹺﻦ ﺍﻟﺘﱠﺪْﺑﲑ‬
‫ﳊﻤَﺎ ﹺﻡ ِﻣ ْﻦ ﺣُ ْ‬
‫ﺾﺍﹶ‬
‫ﳊﻤَﺎﻡ ﺍﻟﻮﺣﺸﻲ ﻭﺍﻟَﺒﺮّﻱّ ﻓﻘﺪ ﺃﺧﺮﺟﺘ ْﻢ ﺑﻌ َ‬
‫ﺱﺍﹶ‬
‫ﺾ ﺃﺟﻨﺎ ﹺ‬‫ﻭﺇﻥ ﻗﻠﺘﻢ ‪ :‬ﺇﻧﱠﻪ ﺇﳕﺎ َﻋﻨَﻰ ﺑﻌ َ‬
‫ﻭﻋﺒﻴﺪٌ ﱂ ﻳُﺨﺺﱠ ﲪﺎﻣﹰﺎ ﺩُﻭ ﹶﻥ ﲪﺎﻡ ‪.‬‬

‫ﺭﻏﺒﺔ ﻋﺜﻤﺎﻥ ﰲ ﺫﺑﺢ ﺍﳊﻤﺎﻡ‬

‫ﺙ ﺃﻥﱠ ﻋﺜﻤﺎ ﹶﻥ ﺍﺑ َﻦ ﻋﻔﱠﺎ ﹶﻥ ﺭﺿﻲ ﺍﻟﻠﹼُﻪ ﺗﻌﺎﱃ ﻋﻨﻪ‬

‫ﺾ ﺃﺷْﻴﺎﺧِﻨﺎ ﻣﻨ ﹸﺬ ﺯﻣﺎ ٍﻥ ﳛﺪﱢ ﹸ‬
‫ﺖ ﺑﻌ َ‬
‫ﻭﺣﺪﱠﺙ ﺃﹸﺳﺎﻣﺔﹸ ﺑﻦ ﺯﻳﺪ ﻗﺎﻝ ‪ :‬ﲰﻌ ُ‬
‫ﺢ ﺍﳊﻤَﺎ َﻡ ﰒﱠ ﻗﺎﻝ ‪ :‬ﻟﻮﻻ ﺃﻧّﻬﺎ ﺃﹸﻣّﺔﹲ ﻣﻦ ﺍﻷﻣﻢ ﻷَﻣﺮﺕ ﺑﺬﲝﻬﻦ ﻭﻟﻜ ْﻦ ﹸﻗﺼﱡﻮﻫﻦﱠ ﻓﺪﻝﱠ ﺑﻘﻮﻟﻪ ‪ :‬ﹸﻗﺼﱡﻮﻫﻦّ‬ ‫ﺃﺭﺍﺩ ﺃ ﹾﻥ َﻳ ﹾﺬَﺑ َ‬
‫ﺏ ﺍﳌﺮﺍ ﻫَﻨﺔ‬
‫ﺙ ﻭﺍﻟﺸّﻄﱠﺎﺭ ﻭﺃﺻﺤﺎ ﹺ‬‫ﻋﻠﻰ ﺃﻧﱠﻬﺎ ﺇﳕﺎ ﺗُ ﹾﺬَﺑﺢُ ﻟﺮﻏﺒﺔ َﻣ ْﻦ ﻳﺘّﺨﺬﹸﻫﻦّ ﻭﻳَﻠﻌﺐُ ﻬﺑﻦﱠ ﻣﻦ ﺍﻟ ِﻔﺘْﻴﺎ ِﻥ ﻭﺍﻷَﺣﺪﺍ ِ‬
‫ﻭﺍﻟﻘِﻤﺎﺭ ﻭﺍﻟﺬﻳﻦ‬

‫ﻼ ِﻫ ﹺﻖ ﻭﻣﺎ ﺃﻛﺜﺮ َﻣ ْﻦ ﻗﺪ‬

‫ﳊﻤَﺎ ﹺﻡ ﺃﻭﻻﺩ ﺍﻟﻨﱠﺎﺱ ﻭﻳﺮﻣﻮﻥ ﺑﺎﳉﹸ ﹶ‬
‫ﻳﺘﺸﺮﱠﻓﻮﻥ ﻋﻠﻰ ﺣُﺮَﻡ ﺍﻟﻨﺎﺱ ﻭﺍﳉﲑﺍﻥ ﻭ ﹾﳜَﺘ ِﺪﻋُﻮﻥ ﺑﻔﺮﺍﺥ ﺍ ﹶ‬
‫ﺐ ﺑﻪ ﺍﻟﻘﻮ َﻡ ﰒ ﺗﺬﻫﺐ‬
‫ﺸ َﻢ ﺃﻧْﻔﹰﺎ ﻭﻫَﺘ َﻢ ﻓﹶﻤﹰﺎ ﻭﻫﻮ ﻻ ﻳﺪﺭﻱ ﻣَﺎ ﻳﺼﻨَﻊ ﻭﻻ َﻳ ِﻘﻒُ ﻋﻠﻰ ﻣﻘﺪﺍ ﹺﺭ ﻣَﺎ ﺭ ِﻛ َ‬
‫ﻓﻘﹶﺄ ﻋﻴﻨﹰﺎ ﻭﻫ َ‬
 ‫ﺟﹺﻨﺎﻳُﺘ ُﻪ ﻫﺪَﺭﹰﺍ ﻭﻳﻌﻮ ُﺩ ﺫﻟﻚ ﺍﻟﺪﱠ ُﻡ ﻣﻄﻠﻮ ﹰﻻ ﺑﻼ ﻋﻘﹾﻞ ﻭﻻ ﻗ َﻮ ٍﺩ ﻭﻻ ﻗِﺼﺎﺹ ﻭﻻ ﺃﺭْﺵ ﺇ ﹾﺫ ﻛﺎﻥ ﺻﺎ ِﺣﺒُﻪ ﳎﻬﻮ ﹰﻻ ‪.‬‬
‫ﺢ ﺍﻟﺪﱢﻳَﻜﺔ ﻭﺃﻣ َﺮ ﺍﻟﻨﱯﱡ ﺻﻠﱠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺳﻠﱠﻢ ﺑﻘﺘْﻞ ﺍﻟﻜﻼﺏ‬
‫ﻭﻋﻠﻰ ﺷﺒﻴ ٍﻪ ﺑﺬﻟﻚ ﻛﺎﻥ ﻋﻤ ُﺮ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﺃﻣﺮ ﹺﺑ ﹶﺬ ْﺑ ﹺ‬
‫‪.‬‬
‫ﺏ ﱂ ﻳﻜ ْﻦ ِﻣ ْﻦ ﺩﻳﻨﹺﻬﻢ ﻭﻻ ﺃﺧْﻼﻗ ﹺﻬ ْﻢ ﻭﻻ ِﻣ ْﻦ ﺩﻭﺍﻋﻲ ﺷﻬﻮﺍﻬﺗﻢ‬ ‫ﻗﺎﻟﻮﺍ ‪ :‬ﻓﻔﻴﻤﺎ ﺫﻛﺮﻧﺎ ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺃﻥﱠ ﺃ ﹾﻛ ﹶﻞ ﳊﻮ ﹺﻡ ﺍﻟﻜﻼ ﹺ‬
‫ﻭﻟﻮﻻ ﺫﻟﻚ ﳌﺎ ﺟﺎﺀ ﺍﻷﺛ ُﺮ ﻋﻦ ﺍﻟﻨﱯﱢ ﺻﻠﹼﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻋُﻤ َﺮ ﻭﻋُﺜﻤﺎ ﹶﻥ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻋﻨﻬﻤﺎ ﹺﺑ ﹶﺬﺑْﺢ ﺍﻟﺪﱢﻳﻜ ِﺔ‬
‫ﳊﻤَﺎ َﻡ ﻛﻤﺎ ﻗﺎﻝ ‪ :‬ﺍﻗﺘﻠﻮﺍ ﺍﻟﻜﻼﺏ‬ ‫ﳊﻤَﺎ ﹺﻡ ﻭﻗﺘْﻞ ﺍﻟﻜﻼﺏ ﻭﻟﻮﻻ ﺃﻥﹼ ﺍﻷﻣ َﺮ ﻋﻠﻰ ﻣﺎ ﻗﻠﻨﺎ ﻟﻘﺎﻟﻮﺍ ‪ :‬ﺍﻗﺘﻠﻮﺍ ﺍﻟﺪﱡﻳﻮ َﻙ ﻭﺍ ﹶ‬‫ﻭﺍ ﹶ‬
‫ﺕ ﻋﻨﺪَﻫﻢ ‪.‬‬ ‫ﻕ ﺍﳊﺎ ﹶﻻ ِ‬‫ﻭﰲ ﺗﻔﺮﻳﻘﻬﻢ ﺑﻴﻨﻬﺎ ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺍﻓﺘﺮﺍ ﹺ‬

‫ﳊﻤَﺎ َﻡ ﻭﺃﻧّﻪ ﻗﺎﻝ ‪َ :‬ﻣ ْﻦ (‬

‫ﻗﺎﻝ ‪ :‬ﺣﺪﱠﺛﲏ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ﻭﺇﺑﺮﺍﻫﻴ ُﻢ ﺑ ُﻦ ﺃﰊ ﳛﲕ ﺃﻥﱠ ﻋﺜﻤﺎﻥ ﺷ ﹶﻜﻮْﺍ ﺇﻟﻴﻪ ﺍ ﹶ‬
‫ﻆ ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﻭ ﹶﻗ َﻊ ﻋﻠﻰ ﺷِﻜﺎﻳﺔ ﺍﳊﹶﻤﺎﻡ ﻓﺈﻥ ﺍﳌﻌﲎ ﺇﻧﱠﻤﺎ ﻫﻮ ﻋﻠﻰ‬ ‫ﺃ َﺧ ﹶﺬ ﻣﻨﻬﻦﱠ ﺷﻴﺌﹰﺎ ﻓﻬﻮ ﻟﻪ ﻭﻗﺪ ﻋﻠﻤْﻨﺎ ﺃﻥﹼ ﺍﻟﻠﻔ ﹶ‬
‫ﲎ ﻳﺪ ُﻋﻮ ﺇﱃ ﺷﻜﺎﻳ ٍﺔ ‪.‬‬
‫ﺷﻜﺎﻳ ِﺔ ﺃﺻﺤﺎﺏ ﺍﳊﹶﻤﺎﻡ ﻷﻧّﻪ ﻟﻴﺲ ﰲ ﺍﳊﹶﻤﺎ ﹺﻡ ﻣَﻌ ً‬
‫ﻗﺎﻝ ‪ :‬ﻭﺣﺪّﺛﻨﺎ ﻋُﺜﻤﺎﻥ ﻗﺎﻝ ‪ :‬ﺳُﺌﻞ ﺍﳊﺴ ُﻦ ﻋﻦ ﺍﳊﹶﻤﺎﻡ ﺍﻟﺬﻱ ﻳﺼﻄﺎﺩﻩ ﺍﻟﻨﱠﺎﺱ ﻗﺎﻝ ‪ :‬ﻻ ﺗﺄﻛﻠﹾﻪ ﻓﺈﻧّﻪ ﻣ ْﻦ ﺃﻣﻮﺍﻝ‬
‫ﻒ ﳚﻮ ُﺯ‬
‫ﺍﻟﻨﺎﺱ ﻓﺠﻌﻠﻪ ﻣﺎ ﹰﻻ ﻭَﻧﻬَﻰ ﻋﻦ ﺃﻛﹾﻠﻪ ﺑﻐﲑ ﺇﺫ ِﻥ ﺃﻫﻠﻪ ﻭﻛ ﱡﻞ ﻣﺎ ﻛﺎﻥ ﻣﺎ ﹰﻻ ﻓﻴﺒﻴﻌُﻪ ﺣﺴَﻦٌ ﻭﺍﺑﺘﻴﺎﻋُﻪ ﺣﺴﻦ ﻓﻜﻴ َ‬
‫ﻟﺸﻲﺀ ﻫﺬﻩ ﺻﻔﺘﻪ ﺃ ﹾﻥ ﻳُﺬﺑﺢ ﺇﻻﱠ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻟﻌِﻘﺎﺏ ﻭﺍﻟﺰﱠ ْﺟ ﹺﺮ ﳌﻦ ﺍﺗﱠﺨﺬﹶﻩ ﳌﺎ ﻻ ﳛﻞﹼ ‪.‬‬
‫ﳊﻤَﺎﻡ ﻭﻋﻦ ﺭﻣﻲ ) ﺃﻣْﻦ ﲪﺎﻡ‬ ‫ﺐ ﺑﺎ ﹶ‬
‫ﻗﺎﻝ ‪ :‬ﻭﺭﻭﻭﺍ ﻋﻦ ﺍﻟﺰﱡﻫﺮﻱ ﻋﻦ ﺳﻌﻴ ِﺪ ﺑﻦ ﺍﳌﺴﻴﱠﺐ ﻗﺎﻝ ‪ :‬ﻧَﻬَﻰ ﻋُﺜﻤﺎ ﹸﻥ ﻋﻦ ﺍﻟﻠ ِﻌ ﹺ‬
‫ﻣﻜﺔ ﻭ ِﻏﺰْﻻﻬﻧﺎ ( ﻭﺍﻟﻨﺎﺱ ﻳﻘﻮﻟﻮﻥ ‪ :‬ﺁ َﻣﻦُ ِﻣ ْﻦ َﺣﻤَﺎ ﹺﻡ َﻣﻜﱠ ﹶﺔ ﻭ ِﻣ ْﻦ ﻏِﺰﻻﻥ ﻣﻜﺔ ﻭﻫﺬﺍ ﺷَﺎﺋﻊٌ ﻋﻠﻰ ﲨﻴﻊ ﺍﻷﻟﺴﻨﺔ ﻻ ﻳﺮﺩﱡ‬
‫ﺃﺣﺪٌ ﳑﻦ ﻳﻌ ﹺﺮﻑُ ﺍﻷَﻣﺜﹶﺎ ﹶﻝ ﻭﺍﻟﺸّﻮﺍﻫ َﺪ ﻗﺎﻝ ﻋُﻘﻴﺒ ﹸﺔ ﺍﻷَﺳﺪﻱﱡ ﻻﺑﻦ ﺍﻟﺰﱡﺑﲑ ‪:‬‬

‫ﺦ ﰲ ﺍﻟﺒُﺮَﺍ ** َﻳﺠْﺘ ْﺒ َﻦ‬

‫ﺲ ﺗﻨﻔ ُ‬ ‫ﻀﻦّ ﺍﻟﻌِﻴ ُ‬
‫ﺚ ﻳﺄ َﻣﻦُ ﻃﺎﺋﺮٌ ﻭﺣَﻤﺎﻡُ ( ) ﹶﻓ ﹶﻠَﺘ ْﻨ َﻬ َ‬
‫ﺞ ﲟﻜﺔ ﳏْﺮﻣﹰﺎ ** ﰲ ﺣﻴ ﹸ‬ ‫ﺖ ﻣﺬ ﺣِﺠ ﹴ‬ ‫) ﻣﺎ ﺯﻟ َ‬
‫ﺨﻔﹼ ِﺔ ﺍﻷﺣﻼﻡ ( ﻭﻗﺎﻝ ﺍﻟﻨﺎﺑﻐﺔﹸ ﰲ ﺍﻟ ِﻐﺰْﻻﻥ‬ ‫ﻋُﺮْﺽ ﻣَﺨﺎ ﹺﺭ ﹺﻡ ﺍﻷﻋﻼ ﹺﻡ ( ) ﺃﺑﻨﻮ ﺍﳌﻐﲑِﺓ ﻣﺜ ﹸﻞ ﺁ ﹺﻝ ﺧُﻮﻳﻠ ٍﺪ ** ﻳﺎ ﻟﹶﻠﺮّﺟﺎﻝ ِﻟ ِ‬
‫ﺴﺤُﻬﺎ ** ﺭُﻛﺒﺎ ﹶﻥ َﻣﻜﹼ ﹶﺔ ﺑﲔ ﺍﻟﻐِﻴ ﹺﻞ ﻭﺍﻟﺴﱠ َﻌ ِﺪ‬ ‫ﲑﲤ َ‬ ‫ﺕ ﺍﻟﻄ َ‬ ‫ﻭﺃ ْﻣﹺﻨﻬَﺎ ﻛﻘﻮﻝ ﲨﻴﻊ ﺍﻟﺸﱡﻌﺮﺍﺀ ﰲ ﺍﳊﻤﺎﻡ ‪ ) :‬ﻭﺍﳌﺆﻣﻦ ﺍﻟﻌﺎﺋﺬﺍ ِ‬
‫ﺨﺬﻫﺎ ﺑﹺﻤﺜﻞ ﺍﻟﺬﻱ ﺍﺑﺘُﻠﻴﺖ ﺑﻪ ﺍﳊﹶﻤﺎﻡ ﰒﱠ ﺭﻛﺒﻮﺍ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻟﻐِﺰﻻﻥ ﲟﺜﻞ ﻣﺎ‬ ‫( ﻭﻟﻮ ﺃﻥﹼ ﺍﻟﻈﱢﺒﺎﺀ ﺍﺑﺘُﻠﻴْﺖ ِﻣﻤﱠ ْﻦ ﻳﺘﱠ ِ‬
‫ﺢ ﺍﳊﻤﺎﻡ ‪.‬‬
‫ﺢ ﺍﻟﻐِﺰﻻﻥ ﻛﺴﲑﻬﺗﻢ ﰲ ﹶﺫ ْﺑ ﹺ‬ ‫ﺭﻛﺒﻮﻫﻢ ﺑﻪ ﰲ ﺍﳊﹶﻤﺎﻡ ﻟﺴﺎﺭﻭﺍ ﰲ ﹶﺫ ْﺑ ﹺ‬
‫ﺖ ﺍﳊﺮﺍﻡ ﺃﻥﹼ ﺃﻫ ﹶﻞ ﻣﻜﺔ ﻳﺸﻬَﺪﻭﻥ ﻋﻦ ﺁﺧﺮﻫﻢ ﺃﻧّﻬﻢ ﱂ َﻳ َﺮﻭْﺍ‬
‫ﻭﻗﺎﻟﻮﺍ ‪ :‬ﺇﻧّﻪ ﻟﹶﻴﺒﻠﹸﻎﹸ ﻣَﻦ ﺗﻌﻈﻴﻢ ﺍﳊﹶﻤﺎﻡ ﳊﹸﺮْﻣﺔ ﺍﻟﺒﻴ ِ‬
‫ﻂ ﻋﻠﻰ ﻇﻬﺮ ﺍﻟﻜﻌﺒﺔ ﺇﻻﱠ ِﻣ ْﻦ‬ ‫ﻂ ﺳ ﹶﻘ ﹶ‬
‫ﺣَﻤﺎﻣﹰﺎ ﻗ ﱡ‬

‫ﺖ ﻟﻪ ﻓﺈﻥ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﳌﻌﺮﻓﺔ ﺍﻛﺘﺴﺎﺑﹰﺎ ﻣﻦ ﺍﳊﹶﻤﺎﻡ ﻓﺎﳊﹶﻤﺎ ُﻡ ﻓﻮﻕ ﲨﻴ ﹺﻊ ﺍﻟﻄﲑ ﻭﻛﻞﱢ ﺫﻱ ﺃﺭﺑﻊ ﻭﺇﻥ ﻛﺎﻥ‬
‫ﻋِﻠ ٍﺔ َﻋﺮَﺿ ْ‬
‫ﺐ‬
‫ﻉ ﰲ ﺍﻟﺬﹼﻭﺍﺋ ﹺ‬‫ﻫﺬﺍ ﺇﻧﱠﻤﺎ ﻛﺎﻥ ﻣﻦ ﻃﺮﻳ ﹺﻖ ﻭﻗﺎﻝ ﺍﻟﺸّﺎﻋﺮ ﰲ ﺃﻣْﻦ ﺍﳊﻤَﺎﻡ ‪ ) :‬ﻟﻘﺪ ﻋﻠﻢ ﺍﻟﻘﺒﺎﺋ ﹸﻞ ﺃﻥﹼ ﺑَﻴْﱵ ** ﺗﻔﺮﱠ َ‬
‫ﺕ ﻣ َﻊ ﺍﳊﹶﻤﺎﻡ ( ﻭﻗﺎﻝ ﻛﺜﻴﱢﺮ ﺃﻭ ﻏﲑﻩ ﻣﻦ ﺑﲏ ﺳﻬﻢ ﰲ ﺃﻣْﻦ‬ ‫ﺤﻦُ ﺃﻭ ﹸﻝ ﻣﻦ َﺗَﺒﻨﱠﻰ ** ﲟﻜﹼﺘﻬﺎ ﺍﻟﺒﻴﻮ َ‬ ‫ﻭﺍﻟﺴﱠﻨﺎ ﹺﻡ ( ) ﻭﺃﻧﱠﺎ َﻧ ْ‬
‫ﺴﺐﱡ ﺍﳌﻄﻴﱠﺒﻮﻥ ﺟﺪﻭﺩﹰﺍ ** ﻭﺍﻟﻜﺮﺍ ُﻡ‬ ‫ﺴﻴْﻨﹰﺎ ِﻣ ْﻦ ﺳُﻮ ﹶﻗ ٍﺔ ﻭﺇﻣﺎ ﹺﻡ ( ) ﹶﺃﻳُ َ‬
‫ﺴﺐﱡ ﻋﻠﻴّﹰﺎ ** ﻭ ُﺣ َ‬
‫ﺍﳊﹶﻤﺎﻡ ‪ ) :‬ﹶﻟ َﻌ َﻦ ﺍﻟﻠﹼ ُﻪ َﻣ ْﻦ َﻳ ُ‬
‫ﺍﻷﺧﻮﺍ ﹺﻝ ﻭﺍﻷﻋﻤﺎ ﹺﻡ ( ) ﻳﺄﻣﻦ ﺍﻟﻈﱯ ﻭﺍﳊﹶﻤﺎﻡُ ﻭﻻ ﻳﺄ ** َﻣﻦُ ﺁ ﹸﻝ ﺍﻟﺮﱠﺳﻮ ﹺﻝ ِﻋ ْﻨ َﺪ ﺍﳌﹶﻘﺎ ﹺﻡ ( ) ﺭﲪ ﹸﺔ ﺍﻟﻠﹼ ِﻪ ﻭﺍﻟﺴﱠﻼ ُﻡ ﻋﻠﻴﻬﻢ‬
‫** ﻛﻠﻤﺎ ﻗﺎ َﻡ ﻗﺎﺋﻢٌ ﺑﺴﻼ ﹺﻡ (‬

‫ﻒ ﻣﻦ ﻣِﲎ ** ِﻣ َﻦ ﺍﻟﻨﱠﺎﺱ َﻳ ْﻌﻠ ْﻢ ﺃﻧﱠ ُﻪ‬

‫ﺦ ﺑﹺﺎﳋِﻴ ِ‬
‫ﻭﺫﻛﺮ ﺷﺄ ﹶﻥ ﺍﺑ ﹺﻦ ﺍﻟﺰﺑﲑ ﻭﺷﺄ ﹶﻥ ﺍﺑ ﹺﻦ ﺍﳊﻨﻔﻴﱠﺔ ﻓﻘﺎﻝ ‪ ) :‬ﻭﻣﻦ َﻳ َﺮ ﻫﺬﺍ ﺍﻟﺸﱠﻴ َ‬
‫ﺸﺮﹺﻱ ﻫُﺪﻯ‬ ‫ﻉ ﻏﺎﺭ ﹺﻡ ( ) ﺃﺑَﻰ ﻓﻬﻮ ﻻ ﻳ ْ‬ ‫ﲑ ﻇﺎﱂ ( ) َﺳ ِﻤﻲﱡ ﺍﻟﻨﱯﱢ ﺍﳌﺼﻄﻔﹶﻰ ﻭﺍﺑﻦ ﻋﻤﱢ ِﻪ ** ﻭﻓﻜﱠﺎ ُﻙ ﺃﻏﹾﻼ ﹴﻝ ﻭﻧﻔﱠﺎ ُ‬ ‫ﻏُ‬
‫ﻒ ﺍﶈﹶﺎ ﹺﺭ ﹺﻡ ( )‬
‫ﻒ ﺧَﻴ ِ‬
‫ﳋْﻴ ِ‬ ‫ﺑﻀَﻼﻟ ٍﺔ ** ﻭﻻ ﻳﺘﱠﻘِﻲ ﰲ ﺍﻟﻠﹼﻪ ﻟ ْﻮ َﻣ ﹶﺔ ﻻﺋ ﹺﻢ ( ) ﻭﳓﻦ َﲝ ْﻤ ِﺪ ﺍﻟﻠﹼ ِﻪ ﻧﺘﻠﹸﻮ ﻛﺘﺎَﺑﻪُ ** ﺣُﻠﻮ ﹰﻻ ﻬﺑﺬﺍ ﺍ ﹶ‬
‫ﺏ‬
‫ﳊﻤَﺎ ُﻡ ﺁﻣﻨﺎ ﺕٌ ﺳﻮﺍﻛﻦٌ ** ﻭﺗَﻠﹾﻘﹶﻰ ﺍﻟﻌ ُﺪﻭﱠ ﻛﺎﻟ َﻮﱄﱢ ﺍﳌﺴﺎ ﹺﱂ ( ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﳊﹶﻤﺎﻡ ‪ :‬ﺃﻣﱠﺎ ﺍﻟﻌﺮﺏ ﻭﺍﻷﻋﺮﺍ ُ‬ ‫ﺚﺍﹶ‬ ‫ﲝﻴ ﹸ‬
‫ﺖ‬
‫ﺡ ﻭﺭﺍﺋﺪﻩ ﻭﻫﻲ ﺍﻟﱵ ﺍﺳﺘﺠَﻌ ﹶﻠ ْ‬ ‫ﳊﻤَﺎﻣَﺔ ﻫﻲ ﺍﻟﱵ ﻛﺎﻧﺖ ﺩﻟﻴ ﹶﻞ ﻧﻮ ﹴ‬ ‫ﻭﺍﻟﺸﱡﻌَﺮﺍﺀ ﻓﻘﺪ ﺃﻃﺒﻘﻮﺍ ﻋﻠﻰ ﺃﻥﹼ ﺍ ﹶ‬

‫ﺡ ﻋﻠﻴﻪ‬
‫ﳊﻠﹾﻴﺔ ﻭﻣَﻨﺤَﻬﺎ ﺗﻠﻚ ﺍﻟﺰﱢﻳﻨﺔ ﺑﺪﻋﺎﺀ ﻧﻮ ﹴ‬
‫ﻕ ﺍﻟﺬﻱ ﰲ ﻋﻨﻘﻬﺎ ﻭﻋﻨﺪ ﺫﻟﻚ ﺃﻋﻄﺎﻫﺎ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺗﻠﻚ ﺍ ِ‬ ‫ﻋﻠﻴﻪ ﺍﻟﻄﹼ ْﻮ َ‬
‫ﺖ ﻣﻦ‬
‫ﳊﻤْﺄﺓ ﻣﺎ ﺑﺮﺟﻠﻴﻬﺎ ﻓﻌ ﻮﱢﺿ ْ‬
‫ﺖ ﺇﻟﻴﻪ ﻭﻣﻌﻬﺎ ﻣﻦ ﺍﻟﻜﺮْﻡ ﻣﺎ ﻣَﻌﻬﺎ ﻭﰲ ﺭﺟﻠﻴﻬﺎ ﻣﻦ ﺍﻟﻄﱢﲔ ﻭﺍ ﹶ‬ ‫ﲔ ﺭﺟﻌ ْ‬
‫ﺍﻟﺴﻼﻡ ﺣ َ‬
‫ﻕ ﺍﻟﻌﻨﻖ ‪.‬‬‫ﺏ ﺍﻟﺮﱢﺟﻠﲔ ﻭﻣﻦ ﺣُﺴﻦ ﺍﻟﺪﱠ ﹶﻻﹶﻟ ِﺔ ﻭﺍﻟﻄﱠﺎﻋ ِﺔ ﹶﻃ ْﻮ َ‬
‫ﺫﻟﻚ ﺍﻟﻄﱢﲔ ﺧِﻀﺎ َ‬

‫ﺷﻌﺮ ﰲ ﻃﻮﻕ ﺍﳊﻤﺎﻣﺔ‬

‫ﻚ ﺧﺎﺋﻔﹰﺎ ﻷﺫﺍ ِﺓ ﺷِﻌﺮﻱ ** ﻓﻘﺪ ﹶﺃ ِﻣ َﻦ ﺍ ِﳍﺠَﺎ َﺀ ﺑﻨﻮ َﺣﺮَﺍ ﹺﻡ ( ) ﻫﻢ ﻗﺎﺩُﻭﺍ‬

‫ﻭﰲ ﻃﻮﻗﻬﺎ ﻳﻘﻮﻝ ﺍﻟﻔﺮﺯﺩﻕ ‪ ) :‬ﻓﻤﻦ ﻳ ُ‬
‫ﻕ ﺍﳊﻤﺎ ﹺﻡ ( ﻭﻗﺎﻝ ﰲ ﺫﻟﻚ ﺑَﻜﹾﺮ ﺑﻦ ﺍﻟﻨﱠﻄﱠﺎﺡ ‪:‬‬
‫ﺳﻔﻴ َﻬﻬُﻢ ﻭﺧﺎﻓﹸﻮﺍ ** ﻗﻼِﺋ َﺪ ﻣِﺜ ﹶﻞ ﺃﻃﻮﺍ ﹺ‬

‫ﳊﻤَﺎ ُﻡ ﺍﳌﻄ ﻮﱠﻕ ( ) ﻟﺒﺎﺳﻲ ﺍﳊﺴﺎ ُﻡ ﺃﻭ ﺇﺯﺍﺭٌ ﻣُﻌﺼﻔ ٌﺮ ** ﻭ ِﺩ ْﺭﻉُ‬

‫ﺖ ﻏﻨﱠﺎﱐ ﺍ ﹶ‬
‫ﺖ ﻏﻨﱠﺘْﲏ ﹺﺑﺒَﻐﺪَﺍ َﺩ ﹶﻗ ْﻴﻨَﺔ ** ﻭﺇﻥ ﺷﺌ ُ‬
‫) ﺇﺫﺍ ﺷﺌ ُ‬
‫ﺖ ِﻣ َﻦ‬
‫ﺣﺪﻳ ٍﺪ ﺃﻭ ﻗﻤﻴﺺٌ ﳐﻠﱠﻖ ( ﻓﺬﻛﺮ ﺍﻟﻄﱠﻮﻕ ﻭﻭﺻَﻔﻬﺎ ﺑﺎﻟﻐِﻨﺎ ِﺀ ﻭﺍﻹﻃﺮﺍﺏ ﻭﻛﺬﻟﻚ ﻗﺎﻝ ُﺣﻤَﻴﺪ ﺑﻦ ﺛﹶﻮﺭ ‪ ) :‬ﻭﻟﻴﺴ ْ‬
‫ﺖ‬
‫ﻕ ﺇﻻﱠ ﲪﺎﻣﺔﹲ ** ﺩ َﻋ ْ‬‫ﺕ ﺍﳊﻲﱢ ﺇﻥﹼ ﻭﺇﻧﱠﻤﺎ ( ﰒﹼ ﻗﺎﻝ ‪ ) :‬ﻭﻣﺎ ﻫﺎﺝ ﻫﺬﺍ ﺍﻟﺸّﻮ َ‬ ‫ﺍﻟﻼﺋﻲ ﻳﻜﻮ ﹸﻥ ﺣﺪﻳﺜﹶﻬﺎ ** ﺃﻣَﺎﻡ ﺑﻴﻮ ِ‬
‫ﻕ ُﺣﺮﱟ َﺗ ْﺮ َﺣﹰﺔ ﻭَﺗ َﺮﻧﱡﻤﺎ (‬
‫ﺳﺎ َ‬

‫ﺖ‬
‫ﻒ ﻭﺍﳒﺎﺏ ﺍﻟﺮﺑﻴ َﻊ ﻓﺄﳒﻤﺎ ( ﰒﹼ ﻗﺎﻝ ﺑﻌﺪ ﺫﻛﺮ ﺍﻟﻄﻮﻕ ‪ ) :‬ﺇﺫﺍ ﺷﺌ ُ‬ ‫ﺡ ﻛﻠﻤﺎ ** ﺩﻧَﺎ ﺍﻟﺼﱠﻴ ُ‬ ‫) ﻣﻄﻮّﻗﺔﹲ ﺧﻄﹾﺒﺎﺀ ﺗﺼ َﺪ َ‬
‫ﺖ ﳍﺎ ﺃﻧﱠﻰ ﻳﻜﻮ ﹸﻥ ﻏِﻨﺎﺅﻫﺎ ** ﻓﺼﻴﺤﹰﺎ ﻭﱂ َﺗ ﹾﻔ َﻐ ْﺮ‬
‫ﺚ ﺃﻭ ﺑﻴﻠﻤﻠﻤﺎ ( ) ﻋﺠﺒ ُ‬ ‫ﺨ ﹺﻞ ِﻣ ْﻦ ﺗَﺜﻠِﻴ ﹶ‬
‫ﺸ ٍﺔ ** ﺃﻭ ﺍﻟﻨﱠ ْ‬
‫ﻉ ﺑﹺﻴ َ‬
‫ﻏﻨﱠ ْﺘﻨﹺﻲ ﺑﺄﺟﺰَﺍ ﹺ‬
‫ﺕ ﺃﻋﺠَﻤﺎ ( ﻭﻗﺎﻝ ﰲ ﺫﻛﺮ ﺍﻟﻄﹼﻮﻕ ﻭﺃﻥﹼ‬ ‫ﲟ ْﻨﻄِﻘﻬﺎ ﻓﻤَﺎ ( ) ﻭﱂ ﺃ َﺭ ﳏﺰُﻭﻧﹰﺎ ﻟُﻪ ﻣِﺜ ﹸﻞ ﺻﻮﺗِﻬﺎ ** ﻭﻻ َﻋﺮَﺑﻴّﹰﺎ ﺷﺎ ﹶﻗﻪُ ﺻﻮ ُ‬
‫ﺍﳊﹶﻤﺎﻣ ﹶﺔ ﻧَ ﻮّﺍﺣﺔﹲ ﻋﺒ ُﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﻭﻫﻮ ﺷﻬﻴﺪ ﻳﻮﻡ ﺍﻟﻄﺎﺋِﻒ ﻭﻫﻮ ﺻﺎﺣﺐٌ ﺍﺑﻦ ﺻﺎﺣِﺐ ‪:‬‬

‫ﺖ ﺍﻟﺼﱠﺒَﺎ ** ﻭﻣﺎ‬‫ﻚ ﻻ ﺃﻧْﺴﺎ ِﻙ ﻣَﺎ ﻫﺒﱠ ِ‬‫) ﻓﻠﻢ ﺃ َﺭ ﻣﺜﻠِﻲ ﻃﻠﹼﻖ ﺍﻟﻴﻮ َﻡ ﻣﺜﻠﻬﺎ ** ﻭﻻ ِﻣﺜﹾﻠﻬﺎ ﰲ ﻏﲑ ﺟﺮ ﹴﻡ ﺗ ﹶﻄﻠﹼﻖُ ( ) ﺃﻋﺎﺗ ُ‬
‫ﻕ ( ﻭﻗﺎﻝ َﺟﻬْﻢ ﺑﻦ َﺧﻠﹶﻒ ﻭﺫﻛﺮﻫﺎ ﺑﺎﻟﻨﱠﻮﺡ ﻭﺍﻟﻐﻨﺎﺀ ﻭﺍﻟﻄﹼ ﻮْﻕ ﻭﺩﻋﻮ ِﺓ ﻧﻮﺡ ﻭﻫﻮ ﹶﻗﻮُﹶﻟﻪُ ‪) :‬‬ ‫ﺡ ﻗﹸﻤ ﹺﺮﻱﱡ ﺍﳊﹶﻤﺎ ﹺﻡ ﺍﳌﻄ ﻮﱠ ُ‬
‫ﻧَﺎ َ‬
‫ﺖ ﻋَﻠﻴِﻪ ﺑﻠﺤ ﹴﻦ ﳍﺎ ** ﻳُﻬﻴﱢﺞ ﻟﻠﺼﱠﺐﱢ ﻣﺎ ﻗ ْﺪ‬ ‫ﻑ ﺍﻟﻀﱡﺤَﻰ ( ) َﺗ َﻐﻨﱠ ْ‬
‫ﺸﻲﱢ ﻫﺘﻮ ِ‬ ‫ﺏ ﺍﻟ َﻌ ِ‬
‫ﻭﻗﺪ ﺷﺎﻗﲏ َﻧ ْﻮﺡُ ﻗﹸﻤﺮﹺﻳ ٍﺔ ** ﻃﺮُﻭ ِﹺ‬
‫ﺡ ﳍﺎ ﺇﺫ َﺩﻋَﺎ ( ) ﻓﻠﻢ ﺃ َﺭ ﺑﺎﻛِﻴ ﹰﺔ ﻣِﺜﻠﻬﺎ ** ﺗﺒﻜﱢﻲ َﻭ َﺩ ْﻣﻌَﺘﻬﺎ ﻻ ﺗُﺮَﻯ (‬
‫ﺖ ﺯﹺﻳﻨ ﹰﺔ ** ﺑﺪﻋْﻮ ِﺓ ﻧﻮ ﹴ‬
‫ﻣَﻀﻰ ( ) ﻣﻄ ﻮﱠﻗٍﺔ ﹸﻛﺴِﺒ ْ‬
 ‫ﺖ ** ﻋَﻠﻴ ِﻪ ﻭﻣﺎ ﺫﺍ ﻳﺮﺩﱡ‬
‫ﺱ ﻣﻨ ُﻪ َﺑ ﹶﻜ ْ‬
‫ﺖ ﹶﻟﻪُ ** ﻭﻗﺪ َﻋﻠِﻘﺘْﻪ ﺣﺒﺎ ﹸﻝ ﺍﻟﺮﱠﺩَﻯ ( ) ﻓﻠﻤﺎ ﺑﺪﺍ ﺍﻟﻴ ﹾﺄ ُ‬ ‫ﺖ ﹸﻓ َﺮﻳْﺨﹰﺎ ﹶﻓﻄﹶﺎﹶﻓ ْ‬
‫) ﺃﺿﻠﹼ ْ‬
‫ﺚ ﺍﻟﻨﱠﺠَﺎ (‬
‫ﺡ َﺣﺜِﻴ ﹸ‬
‫ﻕ ﺍﳉﹶﻨﺎ ﹺ‬
‫ﺿ ﹺﺮ ٌﻡ ﻣُﻠﹾﺤِﻢٌ ** ﺧﻔﻮ ُ‬
‫ﺍﻟﺒُﻜﺎ ( ) ﻭﻗﺪ ﺻﺎ َﺩﻩُ َ‬

‫ﲑ ﻭﺍﻟﻮﺣْﺶ ﻣِﻦ ﺧَﻮﻓﻪ ** ﺟﻮﺍﻣ َﺰ‬

‫ﻕ ﻓﻴﻪ ﻗﻨﺎ ( ) ﺗَﺮَﻯ ﺍﻟﻄﹼ َ‬
‫ﻑ ﺿﺎ ﹴﺭ ﻣﻦ ﺍﻟﻮُ ْﺭ ﹺ‬
‫ﺐ ﻋﺎﺭﹺﻱ ﺍﻟ ﻮَﻇِﻲ ** ِ‬
‫) ﺣﺪﻳﺪ ﺍﳌﺨﺎِﻟ ﹺ‬
‫ﻣﻨﻪ ﺇﺫﺍ ﻣﺎ ﺍﻏﺘﺪﻯ ( ﻧﺰﺍﻉ ﺻﺎﺣﺐ ﺍﻟﺪﱢﻳﻚ ﰲ ﺍﻟﻔﺨﺮ ﺑﺎﻟﻄﻮﻕ ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﺪﻳﻚ ‪ :‬ﻭﺃﻣﱠﺎ ﻗﻮﻟﻪ ‪ ) :‬ﻣﻄ ﻮّﻗﹶﺔ‬
‫ﺝ ﺃﺣﻖﱡ‬ ‫ﺺ ﺑﻪ ﻃﲑﹰﺍ ﺳِﻮﺍ ﻫَﺎ ( ﻛﻴﻒ ﱂ ﳜﺼُﺺ ﺑﺎﻷﻃﻮﺍﻕ ﹶﻏ ْﻴ َﺮ ﺍﳊﹶﻤﺎﻡ ﻭﺍﻟﺘﱠﺪﺍ ﹺﺭ ُ‬
‫ﺼ ْ‬
‫ﻛﺴﺎﻫﺎ ﺍﻟﻠﹼﻪ ﻃﻮﻗﹰﺎ ** ﻭﱂ ﹾﳜ ُ‬
‫ﺑﺎﻷﻃﻮﺍﻕ ﻭﺃﺣﺴ ُﻦ ﺃﻃﻮﺍﻗﹰﺎ ﻣﻨﻬﺎ ﻭﻫﻲ ﰲ ﺫﹸﻛﻮﺭﻬﺗﺎ ﺃﻋﻢّ ﻭﻋﻠﻰ ﺃﻧّﻪ ﱂ ﻳﺼﻒ ﺑﺎﻟﻄﹼﻮﻕ ﺍﳊﹶﻤﺎﻣﺔ ﺍﻟﱵ ﻓﺎﺧﺮﰎ ﻬﺑﺎ‬
‫ﻕ ﻟﺬﻛﻮﺭﺓ ﺍﻟﻮﺍﺭﺷﲔ ﻭﺃﺷﺒﺎﻩ ﺍﻟﻮﺍﺭﺷﲔ ﻣﻦ ﻧﻮﺍﺋﺢ ﺍﻟﻄﹼﲑ‬ ‫ﺍﻟﺪﱢﻳﻚ ﻷﻥﱠ ﺍﳊﹶﻤﺎﻣﺔ ﻟﻴﺴﺖ ﲟﻄﻮﱠﻗﺔ ﻭﺇﳕﺎ ﺍﻷﻃﻮﺍ ُ‬
‫ﻭﻫﻮﺍﺗﻔِﻬﺎ ﻭﻣﻐﻨﱢﻴﺎﻬﺗﺎ‬

‫ﺡ ﻗﻤﺮﻳ ٍﺔ‬‫ﻕ ( ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) :‬ﻭﻗﺪ ﺷﺎﻗﲏ ﻧﻮ َ‬ ‫ﺡ ﻗﹸﻤ َﺮﻱﱡ ﺍﳊﻤَﺎ ﹺﻡ ﺍﳌﻄ ﻮﱠ ُ‬
‫ﺖ ﺍﻟﺼﱠﺒَﺎ ** ﻭﻣﺎ ﻧﺎ َ‬‫ﻚ ﻻ ﺃﻧﺴﺎ ِﻙ ﻣﺎ ﻫﺒﱠ ِ‬ ‫) ﺃﻋﺎﺗ َ‬
‫ﺡ ﳍﺎ ﺇ ﹾﺫ ﺩَﻋﺎ ( ﻓﺈﻥ‬‫ﻑ ﺍﻟﻀﱡﺤﻰ ( ﻭﻭﺻﻔﻬﺎ ﻓﻘﺎﻝ ‪ ) :‬ﻣﻄﻮﱠﻗ ٍﺔ ﹸﻛﺴِﻴﺖ ﺯﹺﻳﻨ ﹰﺔ ** ﺑﺪَﻋﻮِﺓ ﻧﻮ ﹴ‬ ‫ﺸﻲﱢ َﻫﺘُﻮ ِ‬ ‫ﺏ ﺍﻟ َﻌ ِ‬‫** ﻃﺮﻭ ﹺ‬
‫ﲔ ﻭﺍﻟﻮﺍﺭﺷﲔ ﲪﺎﻡٌ ﻛﻠﱡﻪ ﻗﻠﻨﺎ ‪ :‬ﺇﻧﱠﺎ ﻧﺰﻋﻢ ﺃﻥﹼ‬ ‫ﺖ ﻭﺍﻟﺪﱠﺑَﺎ ِﺳﻲﱠ ﻭﺍﻟﺸّﻔﺎﹺﻧ َ‬‫ﺯﻋﻤﺘﻢ ﺃﻥﹼ ﺍﳊﹶﻤﺎ َﻡ ﻭﺍﻟﻘ ْﻤ ﹺﺮﻱﱠ ﻭﺍﻟﻴﻤﺎ َﻡ ﻭﺍﻟﻔﻮﺍ ِﺧ َ‬
‫ﺨ ُﺮ ﺑﺎﻟﻄﹼﻮﻕ ﳓﻦ ﺃﻭﱃ‬ ‫ﺠ ﹺﻞ ﺩﻳﻮﻙٌ ﻛﻠﻬﺎ ﻓﺈ ﹾﻥ ﻛﺎﻥ ﺫﻟﻚ ﻛﺬﻟﻚ ﻓﺎﻟﻔ ْ‬ ‫ﺝ ﻭﺫﻛﻮﺭﹶﺓ ﺍﻟﻘﹶﺒَﺞ ﻭﺫﻛﻮﺭ ﹶﺓ ﺍﳊ َ‬ ‫ﺫﻛﻮﺭﹶﺓ ﺍﻟﺘﱠﺪَﺍ ﹺﺭ ﹺ‬
‫ﺑﻪ ‪.‬‬
‫ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﳊﹶﻤﺎﻡ ‪ :‬ﺍﻟﻌﺮﺏ ﺗﺴﻤﱢﻲ ﻫﺬﻩ ﺍﻷﺟﻨﺎﺱَ ﻛﻠﻬﺎ ﲪﺎﻣﹰﺎ ﻓﺠﻤﻌﻮﻫﺎ ﺑﺎﻻﺳﻢ ﺍﻟﻌﺎﻡّ ﻭﻓﺮﱠﻗﻮﻫﺎ ﺑﺎﻻﺳﻢ ﺍﳋﺎﺹ‬
‫ﻑ ﻭﰲ ﺍﳉﹸﺜﹶﺚ ﺑﻌﺾ ﺍﻻﺋﺘﻼﻑ ﻭﻛﺬﻟﻚ ﺍﳌﻨﺎﻗﲑ‬ ‫ﺾ ﺍﻻﺧﺘﻼ ِ‬‫ﻭﺭﺃﻳﻨﺎ ﺻُﻮﺭَﻫﺎ ﻣﺘﺸﺎﻬﺑﺔ ﻭﺇﻥ ﻛﺎ ﹶﻥ ﰲ ﺍﻷﺟﺴﺎﻡﹺ ﺑﻌ ُ‬
‫ﻭﻭﺟﺪﻧﺎﻫﺎ ﺗﺘﺸﺎﺑﻪ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﺰﱢﻭﺍﺝ ﻭﻣﻦ ﻃﺮﻳ ْﻖ‬

‫ﺍﻟﺪﱡﻋﺎﺀ ﻭﺍﻟﻐﻨﺎﺀ ﻭﺍﻟﻨﱠﻮﺡ ﻭﻛﺬﻟﻚ ﻫﻲ ﰲ ﺍﻟﻘﺪﻭ ِﺩ ﻭﺻُﻮ ﹺﺭ ﺍﻷﻋﻨﺎﻕ ﻭﻗﺼﺐ ﺍﻟﺮﻳﺶ ﻭﺻِﻴﻐَﺔ ﺍﻟﺮﱡﺅﻭﺱ ﻭﺍﻷﺭﺟﻞ‬
‫ﻭﺍﻟﺴﱡﻮﻕ ﻭﺍﻟﺒَﺮﺍِﺛ ﹺﻦ ‪.‬‬
‫ﲔ(‬‫ﻭﺍﻷﺟﻨﺎﺱُ ﺍﻟﱵ ﻋﺪﺩﰎ ﻟﻴﺲ ﳚﻤﻌﻬﺎ ﺍﺳﻢٌ ﻭﻻ ﺑﻠﺪﺓﹲ ﻭﻻ ﺻﻮﺭﺓﹲ ﻭﻻ ﺯﹺﻭﺍﺝ ﻭﻟﻴﺲ ﺑﲔ ﺍﻟﺪﱢﻳَﻜﺔ ﻭﺑ َ‬
‫ﺗﻠﻚ ﺍﻟﺬﱡﻛﻮﺭِﺓ ﻧﺴﺐٌ ﺇﻻﱠ ﺃﻧّﻬﺎ ﻣﻦ ﺍﻟﻄﱠﲑ ﺍﳌﻮﺻﻮﻓﺔ ﺑ ﹶﻜﺜﹾﺮ ِﺓ ﺍﻟﺴﱢﻔﺎﺩ ﻭﺃﻥﱠ ﻓِﺮﺍﺧَﻬﺎ ﻭﻓﺮﺍﺭﹺﳚﻬﺎ ﲣﺮُﺝ ﻣﻦ ﺑﻴﻀﻬﺎ ﻛﺎﺳﻴﺔ‬
‫ﺥ ﺍﻟﺒﻄﱠﺔ ﹶﻓﺮﱡﻭﺟﹰﺎ ﻭﺍﻷﻧﺜﻰ ﺩﺟﺎﺟﺔﹰ ﻭﺍﻟﺬﱠﻛ َﺮ ﺩِﻳﻜﹰﺎ ﻭﳓ ُﻦ ﳒﺪ‬
‫ﻂ ﻃﺎﺋﺮٌ ﻣﺜﻘﻞ ﻭﻗﺪ ﻳﻨﺒﻐﻲ ﺃﻥ ﲡﻌﻠﻮﺍ ﻓﺮ َ‬ ‫ﻛﺎﺳﺒﺔ ﻭﺍﻟﺒ ﱡ‬
‫ﱐ ﻭﳒﺪ ﺍﻟﻔﹶﻮﺍﺧِﺖ ﻭﺍﻟﻘﻤﺎﺭﻱّ ﺗﺘﺴﺎﻓﺪ‬ ‫ﺍﳊﹶﻤﺎ َﻡ ﻭﳒﺪ ﺍﻟﻮﺭﺍﺷﲔ ﺗﺘﺴﺎﻓﺪ ﻭﺗﺘﻼﻗﺢ ﻭﳚﻲﺀ ﻣﻨﻬﺎ ﺍﻟﺮﺍﻋﱯﱡ ﻭﺍﻟﻮﺭﺩﺍ ﱡ‬
‫ﺖ‬
‫ﺨ ِ‬ ‫ﺾ ﻛﺎﻟﺒُ ْ‬
‫ﻭﺗﺘﻼﻗﺢ ﻣﻊ ﻣﺎ ﺫﻛﺮﻧﺎ ﻣﻦ ﺍﻟﺘﺸﺎﺑ ُﻪ ﰲ ﺗﻠﻚ ﺍﻟﻮﺟﻮﻩ ﻭﻫﺬﺍ ﻛﻠﱡﻪ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﺃﻥﱠ ﺑﻌﻀﻬﺎ ﻣﻊ ﺑ ْﻌ ﹴ‬
‫ﻭﺍﻟﻌﺮﺍﺏ ﻭﻧﺘﺎﺋﺞ ﻣﺎ ﺑﻴﻨﻬﻤﺎ ﻭﻛﺎﻟﱪﺍﺫﻳﻦ ﻭﺍﻟﻌِﺘﺎﻕ ﻭﻛﻠﻬﺎ ﺧﻴﻞﹲ ﻭﺗﻠﻚ ﻛﻠﻬﺎ ﺇﺑﻞ ﻭﻟﻴﺲ ﺑﲔ ﺍﻟﺘﱠﺪﺍﺭﺝ ﻭﺍﻟ ﹶﻘﺒَﺞ‬
‫ﺝ ﻫﺬﻩ ﺍﻷﻣﻮ ُﺭ ﺍﻟﱵ ﺫﻛﺮﻧﺎ ‪.‬‬
‫ﺠ ﹺﻞ ﻭﺍﻟﺪﱠﺟﺎ ﹺ‬
‫ﳊَ‬
‫ﻭﺍ ﹶ‬
‫ﺕ‬
‫ﺡ ِﻣ َﻦ ﺍﳊﹶﻤﺎﻡ ﻷﻥﱠ ﻓﻴﻬﺎ ﻣﻦ ﺍﻷﻟﻮﺍﻥ ﻭﳍﺎ ﻣﻦ ﺍﻟﺸﱢﻴﺎ ِ‬ ‫ﻕ ﻋﺎﻣّ ﹰﺔ ﰲ ﺫﻭﺍﺕ ﺍﻷﻭﺿﺎ ﹺ‬ ‫ﻭﻋﻠﻰ ﺃﻧﱠﺎ ﻗﺪ ﻭﺟﺪْﻧﺎ ﺍﻷﻃﻮﺍ َ‬
‫ﺠﻨَﺎ ﺑﺎﻟﺘﱠﺴﺎﻓﹸ ِﺪ ﺩﻭﻥ ﺍﻟﺘﱠﻼﻗﹸﺢ ﻟﻜﺎﻥ ﻟﻘﺎﺋﻞ ﻣﻘﺎﻝ‬
‫ﺠْ‬
‫ﻭﺃﺷﻜﺎﻝﹺ ﻭﺃﻟﻮﺍﻥ ﺍﻟﺮﻳﺶ ﻣﺎ ﻟﻴﺲ ﻟﻐﲑﻫﺎ ﻣﻦ ﺍﻟﻄﱠﲑ ﻭﻟﹶﻮ ﺍﺣْﺘ َ‬
‫ﻭﻟﻜﻨﱠﺎ ﻭﺟﺪﻧَﺎ ﻫَﺎ ﲡﻤﻊ ﺍﳋﹶﺼﻠﺘﲔ ﻷﻧﱠﺎ ﻗ ْﺪ ِﳒﺪُ ﺳُﻔﻬﺎﺀ‬
 ‫ﺍﻟﻨّﺎﺱ ﻭﻣﻦ ﻻ ﻳﺘﻘﱠﺬﺭ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﺍﻷﺣﺪﺍﺙ ﻭﻣﻦ ﺗﺸﺘﺪﱡ ﻏﻠﻤﺘﻪ ﻋﻨﺪ ﺍﺣﺘﻼﻣﻪ ﻭَﻳ ِﻘ ﱡﻞ ﻃﺮُﻭﻗﹸﻪ ﻭﺗﻄﻮﻝ ُﻋﺰْﺑﺘﻪ‬
‫ﻛﺎﳌﻌْﺰﹺﺏ ﻣﻦ ﺍﻟﺮﱢﻋﺎﺀ ﻓﺈﻥﹼ ﻫﺬﻩ ﺍﻟﻄﱠﺒَﻘ ﹶﺔ ﻣﻦ ﺍﻟﻨّﺎﺱ ﱂ َﻳ َﺪﻋُﻮﺍ ﻧَﺎ ﹶﻗ ﹰﺔ ﻭﻻ ﺑﻘ َﺮ ﹰﺓ ﻭﻻ ﺷﺎﹰﺓ ﻭﻻ ﺃﺗﺎﻧﹰﺎ ﻭﻻ َﺭﻣَﻜ ﹰﺔ ﻭﻻ ِﺣﺠْﺮﹰﺍ‬
‫ﻭﻻ ﻛﻠﺒ ﹰﺔ ﺇﻻﱠ ﻭﻗﺪ ﻭﻗﻌﻮﺍ ﻋﻠﻴﻬﺎ ‪.‬‬
‫ﺕ ﻫﺬﺍ ﺍﻟ َﻌ َﻤ ﹶﻞ ﺷﺎﺋﻌﹰﺎ ﰲ ﺃﻫﻞ ﻫﺬﻩ‬
‫ﻭﻟﹶﻮ ﹶﻻ ﹶﺃﻥﱠ ﰲ ﻧﻔﻮﺱ ﺍﻟﻨﱠﺎﺱ ﻭﺷَﻬ ﻮَﺍﺗِﻬﻢ ﻣﺎ ﻳﺪﻋﻮ ﺇﱃ ﻫﺬﻩ ﺍﻟﻘﺎﺫﻭﺭﺓ ﻟﹶﻤﺎ ﻭﺟ ْﺪ َ‬
‫ﺢ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺷﻴﺌﹰﺎ ﻭﻟﻘﺪ ﺧﺒﱠﺮﱐ ﻣﻦ ﺇﺧﻮﺍﱐ‬ ‫ﺖ ﺃﻛﺜ َﺮ ﻣﻦ ﺃﻫ ﹺﻞ ﺑ ْﻐﺪَﺍ َﺩ ﻭﺍﻟﺒﺼﺮﺓ ﰒ ﱂ ﻳُﻠﻘ ْ‬
‫ﺍﻟﺼﻔﺔ ﻭﹶﻟ ْﻮ ﲨﻌﺘَﻬﻢ ﳉﻤﻌ َ‬
‫ﻣﻦ ﻻ ﺃﺗﱠﻬ ُﻢ َﺧَﺒﺮَﻩ ﺃﻥﹼ ﳑﻠﻮﻛﹰﺎ ﻛﺎﻥ ﻟﺒﻌﺾ ﺃﻫﻞ ﺍﻟﻘﹶﻄﻴﻌﺔ ﺃﻋﲏ ﻗﻄﻴﻌﺔ ﺍﻟﺮﺑﻴﻊ ﻭﻛﺎﻥ ﺫﻟﻚ ﺍﳌﻤﻠﻮ ُﻙ ﻳَﻜﻮﻡُ ﺑﻐﻠ ﹰﺔ‬

‫ﺐ ﺍﻟﺰﻳﺎﺩﺓ ﻓﻠﻢ‬
‫ﺕ ﻭﻫﻮ ﻣﻮﻋﺐٌ ﻓﻴﻬﺎ ﺫﻛﺮَﻩ ﺗﻄﻠ ُ‬
‫ﺕ ﺗﺄﺧﱠ َﺮ ْ‬
‫ﻭﺃﻧّﻬﺎ ﻛﺎﻧﺖ ﺗﻮﺩﻕ ﻭﺗﺘﻠﻤّﻆ ﻭﺃﻧّﻬﺎ ﰲ ﺑﻌﺾ ﺗﻠﻚ ﺍﻟ َﻮﻗﹶﻌﺎ ِ‬
‫ﺾ‬
‫َﻳ َﺰ ﹾﻝ ﺍﳌﻤﻠﻮ ُﻙ ﻳﺘﺄﺧّ ُﺮ ﻭﺗﺘﺄﺧّ ُﺮ ﺍﻟﺒﻐْﻠﺔ ﺣﺘﱠﻰ ﺃﺳﻨﺪﺗْﻪ ﺇﱃ ﺯﺍﻭﻳ ٍﺔ ِﻣ ْﻦ ﺯَﻭﺍﻳﺎ ﺍﻹﺻﻄﺒﻞ ﻓﹶﺎﺿﱠﻐَﻄﺘْﻪ ﺣﺘّﻰ َﺑ َﺮ َﺩ ﻓﺪﺧﻞ ﺑﻌ ُ‬
‫ﺖ ﻭﺧﺮّ ﺍﻟﻐﻼﻡ َﻣﻴﱢﺘﹰﺎ ‪.‬‬
‫ﻣﻦ ﺩﺧﻞ ﻓﺮﺁﻩ ﻋﻠﻰ ﺗﻠﻚ ﺍﳊﺎﻝ ﻓﺼﺎﺡ ﻬﺑﺎ ﻓﺘﻨﺤّ ْ‬
‫ﻭﺃﺧﱪﱐ ﺻﺪﻳﻖٌ ﱄ ﻗﺎﻝ ‪ :‬ﺑﻠﻐﲏ ﻋﻦ ﹺﺑ ْﺮ ﹶﺫ ْﻭ ٍﻥ ﻟ ُﺰﺭْﻗﺎﻥ ﺍﳌﺘ ﹶﻜﻠﱢﻢ ﺃﻧّ ُﻪ ﻛﺎﻥ ﻳﺪﺭﺑﺦ ﻟﻠﺒﻐﺎﻝ ﻭﺍﳊﹶﻤﲑ ﻭﺍﻟﱪﺍﺫﻳﻦ ﺣﱴ‬
‫ﺠ َﺮﻓﹶﺔ ﻋﻠﻰ‬‫ﺗﻜﻮﻣَﻪ ﻗﺎﻝ ‪ :‬ﻓﺄﻗﺒﻠﺖ ﻳﻮﻣﹰﺎ ﰲ ﺫﻟﻚ ﺍﻹﺻﻄﺒﻞ ﻓﺘﻨﺎﻭﻟﺖ ﺍﺠﻤﻟﺮﻓﺔ ﹶﻓﻮَﺿ َﻌﺖُ ﺭﺃﺱ ﻋﻮ ِﺩ ﺍ ِﳌ ْ‬

‫ﺸ ٌﻦ ﻏﻠﻴﻆﹲ ﻏﲑ ﳏﻜﻮﻙ ﺍﻟﺮﺃﺱ ﻭﻻ َﳑﻠﹼﺴ ِﻪ ﻓﺪﻓﻌْﺘﻪ ﺣﱴ ﺑﻠﻎ ﺃﻗﺼﻰ‬

‫ﳋِ‬
‫ﻉ ﻭﻧﺼﻒ ﻭﺇﻧﻪ ﹶ‬
‫َﻣﺮَﺍﺛِﻪ ﻭﺇﻧّﻪ ﻷ ﹾﻛﹶﺜﺮُ ِﻣ ْﻦ ﺫﺭَﺍ ﹴ‬
‫ﻒ ﺃﻧّﻪ ﻣﺎ ﺭﺁﻩ ﺗﺄﻃﹼ َﺮ ﻭﻻ ﺍﻧﺜﲎ ‪.‬‬
‫ﺠﺮَﻓﺔ ﻓﺤ ﹶﻠ َ‬
‫ﺍﻟﻌﻮﺩ ﻭﺍﻣﺘﻨﻊ ﻣﻦ ﺍﻟﺪﱡﺧﻮﻝ ﺑﺒﺪﻥ ﺍ ِﳌ ْ‬
‫ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﳊﻤﺎﻡ ‪ :‬ﻓﻬﺬﺍ ﻓﺮﻕ ﻣﺎ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻜﻢ ‪( .‬‬

‫ﻣﺎ ﻭﺻﻒ ﺑﻪ ﺍﳊﻤﺎﻡ ﻣﻦ ﺍﻹﺳﻌﺎﺩ‬

‫‪(..‬‬

‫ﻭﺣﺴﻦ ﺍﻟﻐﻨﺎﺀ ﻭﺍﻟﻨﻮﺡ‬

‫ﻭَﻧﺬﹾﻛﺮ ﻣﺎ ُﻭﺻِﻒ ﺑﻪ ﺍﳊﻤﺎ ُﻡ ﻣﻦ ﺍﻹﺳﻌﺎﺩ ﻭﻣﻦ ﺣُﺴْﻦ ﺍﻟﻐُﻨﺎﺀ ﻭﺍﻹﻃﺮﺍﺏ ﻭﺍﻟﻨﱠﻮﺡ ﻭﺍﻟﺸّﺠَﺎ ﻗﺎﻝ ﺍﳊﺴﻦ ﺑﻦ ﻫﺎﻧﺊ ‪:‬‬
‫) ﺇﺫﺍ ﹶﺛَﻨﺘْﻪ ﺍﻟﻐﺼﻮﻥ ﺟﻠﹼﻠﲏ ** ﻓﹶﻴﻨﺎ ﹸﻥ ﻣَﺎ ﰲ ﺃﺩِﳝﻪ ﺟُ َﻮﺏُ (‬

‫ﺐ ( ) ﻳﻬﺐﱡ ﺷﻮﻗﻲ ﻭﺷﻮﻗ ُﻬﻦﱠ ﻣﻌﹰﺎ ** ﻛﺄﻧّﻤﺎ ﻳﺴﺘﺨﻔﱡﻨﺎ ﻃﺮﺏ (‬ ‫ﺖ ﰲ ﻣﺄ ﹴﰎ ﲪﺎﺋﻤﻪ ** ﻛﻤﺎ ُﺗ ﹺﺮ ﱡﻥ ﺍﻟﻔﻮﺍﻗ ُﺪ ﺍﻟﺴﱡﹸﻠ ُ‬
‫) ﺗﺒﻴ ُ‬
‫ﺖ ﺍﻋﺘﺬﺍﺭﹰﺍ ﻋﻨﺪ ﺫﺍﻙ ﻭﺇﻧّﲏ‬
‫ﺢ ﻟﹶﻴﻞ ﲪﺎﻣﺔﹲ ** ﻋﻠﻰ ﹶﻓَﻨ ﹴﻦ ﻭﻫﻨﹰﺎ ﻭﺇﻧﱢﻲ ﻟﹶﻨﺎﺋ ُﻢ ( ) ﻓﻘﻠ ُ‬ ‫ﺖ ﰲ ﺟُﻨ ﹺ‬ ‫ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﻟﻘﺪ َﻫﺘَﻔ ْ‬
‫ﳊﻤَﺎﺋﻢُ ( ﻭﻗﺎﻝ‬
‫ﺖ ﻋﺎﺷﻘﹰﺎ ** ﳌﺎ َﺳَﺒ ﹶﻘﺘْﲏ ﺑﺎﻟﺒُﻜﺎ ِﺀ ﺍ ﹶ‬‫ﺖ ﺍﻟﻠﹼِﻪ ﻟﻮ ﻛﻨ ُ‬
‫ﺖ ﻭﺑﻴ ِ‬
‫ﺖ ﻟﹶﻼﺋﻢُ ( ) ﻛﺬﺑ ُ‬ ‫** ﻟﻨﻔﺴﻲ ﳑﺎ ﻗﺪ َﺳﻤِﻌ ُ‬
‫ﺖ ﻗﹶﺒﻠﻲ ﻓﻬﻴﱠﺞ‬
‫ﺖ ﺻﺒﺎَﺑ ﹰﺔ ** ﺑﺴُﻌﺪﻱ ﺷَﻔﻴﺖ ﺍﻟﻨّﻔﺲ ﻗﺒ ﹶﻞ ﺍﻟﺘﻨﺪﱡ ﹺﻡ ( ) ﻭﻟﻜ ْﻦ َﺑ ﹶﻜ ْ‬ ‫ﻧﺼﻴﺐ ‪ ) :‬ﻭﻟﻮ ﹶﻗ ْﺒ ﹶﻞ َﻣﺒْﻜﺎﻫﺎ َﺑﻜﹶﻴ ُ‬
‫ﻚ ﺳَﻼ ُﻡ ﺍﻟﻠﹼﻪ ﻗﺎﻃﻌَﺔ ﺍﻟﻘﹸﻮﻯ ** ﻋﻠﻰ ﺃﻥﱠ ﻗﹶﻠﱯ‬ ‫ﺖ ﺍﻟﻔﹶﻀ ﹸﻞ ﻟﻠﹾﻤَُﺘ ﹶﻘﺪﱢ ﹺﻡ ( ﻭﻗﺎﻝ ﺃﻋﺮﺍﰊ ‪ ) :‬ﻋﻠﻴ ِ‬
‫ﱄ ﺍﻟﺒُﻜﺎ ** ُﺑﻜﹶﺎﻫﺎ ﻓﻘﻠ ُ‬
‫ﻟﻠﻔِﺮﺍﻕ ﻛﻠﻴ ُﻢ (‬
 ‫) ﺳﻘﻂ ‪ :‬ﺑﻴﺖ ﺍﻟﺸﻌﺮ ( ) ﻗﺮﻳﺢ ﺑﺘﻐﺮﻳﺪ ﺍﳊﻤﺎﻡ ﺇﺫﺍ ﺑﻜﺖ ** ﻭﺇﻥ ﻫﺐ ﻳﻮﻣﺎ ﻟﻠﺠﻨﻮﺏ ﻧﺴﻴﻢ ( ﻭﻗﺎﻝ ﺍﺠﻤﻟﻨﻮ ﹸﻥ ﺃﻭ‬
‫ﻉ ( ) ﲡﺎ َﻭ ْﺑ َﻦ ﻓﺎﺳﺘ ْﺒ ﹶﻜ ْﻴ َﻦ ﻣﻦ ﻛﺎﻥ ﺫﺍ‬
‫ﻏﲑﻩ ‪ ) :‬ﻭﻟﻮ ﱂ ﻳَﻬﺠْﲏ ﺍﻟﺮﺍﺋﺤﻮﻥ ﻟﹶﻬﺎﺟَﲏ ** ﲪﺎﺋ ُﻢ ﻭﺭﻕٌ ﰲ ﺍﻟﺪﱢﻳﺎﺭ ﻭُﻗﻮ ُ‬
‫ﺕ ﺍﻟﺪﱠﺣﺎﺋ ﹺﻞ ﺑﺎﻟﻠﱢﻮﻯ ** ﻋﻠﻴﻜﻦﱠ ﻣﻦ ﺑَﲔ‬ ‫ﻉ ( ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) :‬ﺃﻻ ﻳﺎ َﺳﻴَﺎﻻ ِ‬ ‫ﺢ ﻻ ﲡﺮﻱ ﳍ َّﻦ ﺩُﻣﻮ ُ‬
‫ﻫﻮﻯ ** ﻧﻮﺍﺋ ُ‬
‫ﺶ ﺁﺟﺎ ﹰﻻ ﺇﻟﻴﻜﻦﱠ ﺑﺎﻟﻀﺤﻰ ** ﳍ َﻦ ﺇﱃ ﺃﻓﻴﺎﺋﻜﻦﱠ ﺑُﻐﺎ ُﻡ (‬
‫ﺍﻟﺴﱠﻴﺎ ﹺﻝ ﺳﻼ ُﻡ ( ) ﺃﺭَﻯ ﺍﻟ َﻮ ْﺣ َ‬

‫ﻕ ﻛﻠﻤﺎ ** َﺗ َﺮﻧّ َﻢ ﰲ ﺃﻓﻨﺎﻧﻜﻦﱠ ﺣَﻤﺎﻡُ ( ﻭﻗﺎﻝ ﻋﻤﺮُﻭ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ‪ ) :‬ﺣﺎﻝ ِﻣ ْﻦ ﺩﻭ ِﻥ ﺃ ﹾﻥ‬

‫) ﻭﺇﻧﱢﻲ ﺠﻤﻟﻠﻮﺏٌ ﱄ ﺍﻟﺸﱠﻮ ُ‬
‫ﺖ ﻣﻦ َﻣﺴَﺎ ِﻛ ﹺﻦ ﻗ ﻮْﻣﻲ ** ﻭﺍﻟﻘﺼﻮﺭ ﺍﻟﱵ ﻬﺑﺎ ﺍﻵﻃﺎﻡ (‬ ‫ﺻ ْﺮﻑُ ﺍﻟﻨﱠﻮﻯ ﻭﺣَﺮْﺏٌ ﻋﻘﺎ ُﻡ ( ) ﻓﺘﺒﺪﱠﹾﻟ ُ‬‫ﻱﻭ َ‬ ‫ﺃﺣﻞﱠ ﺑ ِﻪ ﺍﻟﻨﱠﺄ ** ُ‬
‫ﺖ ﻣِﻦ ﻧَﺠ ِﺪ‬ ‫ﺠ َ‬
‫ﺻﺒَﺎ ﳒ ٍﺪ ﻣﱴ ِﻫ ْ‬
‫ﺱ ** ﺗﺘﻐﻨﱠﻰ ﻋﻠﻰ ﺫﺭﺍﻩ ﺍﳊﹶﻤﺎﻡُ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﺃﻻ ﻳﺎ َ‬ ‫ﺸﻴّ ٍﺪ ﺫﻱ ﺃﻭﺍ ﹴ‬
‫) ﻛﻞﱠ ﻗﺼ ﹴﺮ ﻣ َ‬
‫ﺖ ﻭﺭﻗﺎﺀ ﰲ َﺭﻭْﻧ ﹺﻖ ﺍﻟﻀﱡﺤﻰ ** َﻋﻠﹶﻰ ﻏﹸﺼُ ﹴﻦ ﻏﺾﱢ ﺍﻟﻨﱠﺒﺎﺕ‬
‫** ﻓﻘﺪ ﻫﺎﺝ ﱄ ﻣَﺴﺮﺍ َﻙ ﻭﺟﺪًﺍ ﻋﻠﹶﻰ ﻭَﺟﺪ ( ) ﺃﹶﺃﻥ َﻫﺘَﻔ ْ‬
‫ﻣِﻦ ﺍﻟﺮﱠ ْﻧ ِﺪ (‬

‫) ﺳﻘﻂ ‪ :‬ﺑﻴﺖ ﺍﻟﺸﻌﺮ ( ) ﺑﻜﻴﺖ ﻛﻤﺎ ﻳﺒﻜﻲ ﺍﻟﻮﻟﻴﺪ ﻭﱂ ﺗﻜﻦ ** ﺟﻠﻴﺪﺍ ﻭﺃﺑﺪﻳﺖ ﺍﻟﺬﻱ ﱂ ﺗﻜﻦ ﺗﺒﺪﻯ ( ) ﻭﻗﺪ‬
‫ﻒ ﻣﺎ ﺑﻨﺎ ** ﻋَﻠﹶﻰ ﺃﻥﹼ‬
‫ﺸ ِ‬
‫ﺯﻋﻤﻮﺍ ﺃﻥﹼ ﺍﶈﺐﱠ ﺇﺫﺍ ﺩﻧَﺎ ** ُﻳ َﻤ ﱡﻞ ﻭﺃﻥﹼ ﺍﻟﻨّﺄﻱ ﻳﺸﻔﻲ ِﻣ َﻦ ﺍﹾﻟ َﻮﺟْﺪ ( ) ﺑﻜﻞﱟ َﺗﺪَﺍ ﻭَﻳﻨْﺎ ﻓﻠﻢ َﻳ ْ‬
‫ﺏ ﺍﻟﺪﱠﺍ ﹺﺭ ﺧﲑٌُ ﻣﻦ ﺍﻟُﺒﻌْﺪ (‬
‫ﻗﹸﺮ َ‬

‫ﺃﻧﺴﺎﺏ ﺍﳊﻤﺎﻡ‬

‫ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﳊﹶﻤﺎﻡ ‪ :‬ﻟﻠﺤﻤﺎﻡ ﳎﺎﻫﻴﻞ ﻭﻣﻌﺮﻭﻓﺎﺕ ﻭﺧﺎﺭﺟﻴﱠﺎﺕ ﻭﻣﻨﺴﻮﺑﺎﺕ ﻭﺍﻟﺬﻱ ﻳﺸﺘﻤ ﹸﻞ ﻋﻠﻴﻪ ﺩﻭﺍﻭﻳ ُﻦ‬
‫ﺃﺻﺤﺐ ﺍﳊﻤﺎﻡ ﺃﻛﺜ ُﺮ ﻣﻦ ﻛﺘﺐ ﺍﻟﻨﱠﺴﺐ ﺍﻟﱵ ﺗﻀﺎﻑ ﺇﱃ ﺍﺑﻦ ﺍﻟﻜﻠﱯﱢ ﻭﺍﻟﺸّﺮﻗﻲﱢ ﺑﻦ ﺍﻟﻘﻄﺎﻣﻲﱢ ﻭﺃﰊ ﺍﻟﻴﻘﻈﺎﻥ ﻭﺃﰊ‬
‫ﻋُﺒﻴﺪﺓ ﺍﻟﻨﺤﻮﻱﱢ ﺑﻞ ﺇﱃ َﺩ ﹾﻏ ﹶﻔ ﹺﻞ ﺍﺑﻦ ﺣﻨﻈﻠﺔ ﻭﺍﺑﻦ ﻟﺴﺎﻥ ﺍﳊﹸﻤﱠﺮَﺓ ﺑﻞ ﺇﱃ ﺻُﺤﺎ ﹴﺭ ﺍﻟﻌﺒﺪﻱﱢ ﻭﺇﱃ ﺃﰊ ﺍﻟﺴﱠﻄﹼﺎﺡ ﺍﻟﻠﹼﺨﻤﻲّ‬
‫ﺑﻞ ﺇﱃ ﺍﻟﻨﱠﺨّﺎﺭ‬

‫ﳉﺮْﳘﻲﱢ ﻭﺇﱃ ﺯﻳﺪ ﺑﻦ‬

‫ﺍﻟﻌﺬﺭﻱﱢ ﻭﺻُﺒﺢ ﺍﻟﻄﺎﺋﻲﱢ ﺑﻞ ﺇﱃ ﻣﺜﹾﺠﻮﺭ ﺑﻦ ﻏﻴﻼﻥ ﺍﻟﻀّﱯّ ﻭﺇﱃ ﺳَﻄﻴﺢ ﺍﻟﺬﺋﱯّ ﺑﻞ ﺍﺑﻦ ﺷ ﹺﺮﻳﱠﺔ ﺍ ﹸ‬
‫ﺍﻟﻜﻴﱢﺲ ﺍﻟﻨﱠﻤَﺮﻱّ ﻭﺇﱃ ﻛﻞﱢ ﻧﺴﱠﺎَﺑ ٍﺔ ﺭﺍﻭَﻳ ٍﺔ ﻭﻛﻞﱢ ﻣﺘﻔﻨﻦ ﻋﻼﹼﻣﺔ ‪.‬‬
‫ﱐ ﻣﺜﻨّﻰ ﺑﻦَ ﺯُﻫﲑ ﻭﺣﻔﻈﻪ ﻷﻧﺴﺎﺏ ﺍﳊﻤﺎﻡ ﻓﻘﺎﻝ ‪ :‬ﻭﺍﻟﻠﹼﻪ ﳍﻮ ﺃﻧﺴَﺐ ﻣﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴّﺐ‬ ‫ﻭﻭﺻﻒ ﺍﳍﺬﻳﻞ ﺍﳌﺎﺯ ﱡ‬
‫ﺐ ﻣﻦ ﺃﰊ ﺑﻜﺮ ﺍﻟﺼﱢﺪﱢﻳﻖ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﻟﻘﺪ ﺩﺧﻠﺖ ﻋﻠﻰ ﺭﺟ ﹴﻞ‬ ‫ﻭﻗﹶﺘﺎﺩﺓ ﺑﻦ ﺩِﻋﺎﻣﺔ ﻟﻠﻨﱠﺎﺱ ﺑﻞ ﻫﻮ ﺃﻧﺴ ُ‬

‫ﺲ ﺑ ﹺﻦ‬
‫ﻑ ﲟﺎ ﺩﺧَﻠﻬﺎ ﻣﻦ ﺍ ﹸﳍﺠْﻨ ِﺔ ﻭﺍﻹﻗﺮﺍﻑ ﻣﻦ ﻳُﻮﻧ َ‬
‫ﺕ ﺍﳌ ْﻨﺠﹺﺒﺎﺕ ﻣﻦ ُﺳﺤَﻴﻢ ﺍﺑﻦ ﺣﻔﺺ ﻭﺃﻋﺮ َ‬ ‫ﻑ ﺑﺎﻷﻣﱠﻬﺎ ِ‬ ‫ﺃﻋْﺮ َ‬
‫ﺣﺒﻴﺐ ‪.‬‬
‫ﺖ‬
‫ﺱ ﰲ ﺍﻟﺼّﻮﺭ ﻭﺍﻟﺸﱠﻤﺎﺋ ﹺﻞ ﻭﺭﻗﹼﺔ ﺍﻟﻄﺒﺎﻉ ﻭﺳُﺮﻋﺔ ﺍﻟﻘﹶﺒﻮﻝ ﻭﺍﻻﻧﻘﻼﺏ ﺃﻧّﻚ ﺇﺫﺍ ﻛﻨ َ‬‫ﻗﺎﻝ ‪ :‬ﻭﳑﱠﺎ ﺃﺷَﺒ َﻪ ﻓﻴﻪ ﺍﳊﹶﻤﺎﻡُ ﺍﻟﻨﱠﺎ َ‬
‫ﻒ ﻋَﻠﻴﻚ‬‫ﺨ َ‬
‫ﱐ ﱂ َﻳ ْ‬
‫ﰲ ﻭﺑﻌﻀﻬﻢ ﺑَﺼﺮﻱٌ ﻭﺑﻌﻀﻬُﻢ ﺷﺎﻣﻲٌّ ﻭﺑﻌﻀُﻢ ﳝﺎ ﱞ‬ ‫ﺐ ﻓِﺮﺍﺳ ٍﺔ ﻓﻤﺮﱠ ﺑﻚ ﺭﺟﺎﻝﹲ ﺑﻌﻀُﻬﻢ ﻛﻮ ﱞ‬ ‫ﺻﺎﺣ َ‬
‫ﱐ ﻭﻛﺬﻟﻚ‬
‫ﺃﻣُﻮﺭﻫﻢ ﰲ ﺍﻟﺼﱡ ﻮَﺭ ﻭﺍﻟﺸﻤﺎﺋِﻞ ﻭﺍﻟﻘﹸﺪﻭ ِﺩ ﻭﺍﻟﻨﱠﻐﻢ ﺃﻳّﻬﻢ ﺑﺼﺮﻱٌّ ﻭَﺃﻳﱡﻬﻢ ﻛﻮﰲﹼ ﻭﺃﻳّﻬﻢ ﳝﺎﱐﹲّ ﻭَﺃﻳﻬﻢ ﻣﺪ ﱞ‬
‫ﺐ ﺣَﻤﺎ ﹴﻡ ﲣﻔﻰ ﻋﻠﻴﻪ ﻧﺴﺐ ﺍﳊﻤﺎﻡ ﻭﺟﻨﺴﻬﺎ ﻭﺑﻼﺩُﻫﺎ ﺇﺫﺍ ﺭﺁﻫﺎ ‪.‬‬ ‫ﺍﳊﻤﺎﻡ ﻻ َﺗﺮَﻯ ﺻﺎﺣ َ‬
 ‫ﻣﺒﻠﻎ ﲦﻦ ﺍﳊﻤﺎﻡ ﻭﻏﲑﻩ‬

‫ﻉ ﲞﺴﻤﺎﺋﺔ ﺩﻳﻨﺎﺭ ﻭﻻﻳﺒﻠﻎ ﺫﻟﻚ ﺑﺎ ﹴﺯ ﻭﻻ ﺷﺎﻫﲔٌ ﻭﻻ ﺻﻘ ٌﺮ‬ ‫ﻭﻟﻠﺤﻤﺎﻡ ﻣﻦ ﺍﻟﻔﻀﻴﻠﺔ ﻭﺍﻟﻔﺨْﺮ ﺃﻥ ﺍﳊﻤﺎﻡ ﺍﻟﻮﺍﺣ َﺪ ﻳﺒﺎ ُ‬
‫ﱪ ﺑﺄﻥﱠ ﺑﺮﺫﻭﻧﹰﺎ ﺃﻭ‬
‫ﻭﻻ ﻋُﻘﺎﺏ ﻭﻻ ﻃﺎﻭﺱ ﻭﻻ ﺗﺪْﺭَﺝٌ ﻭﻻ ﺩﻳ ﻚٌ ﻭﻻ ﺑﻌﲑٌ ﻭﻻ ﲪﺎﺭٌ ﻭﻻ ﺑﻐﻞﹲ ﻭﻟﻮ ﺃﺭ ْﺩﻧَﺎ ﺃﻥ ﳓﻘﱢ َﻖ ﺍﳋ َ‬
‫ﻓ َﺮ َﺳﹰﺎ ﺑﻴﻊ ﲞﻤﺴﻤﺎﺋﺔ ﺩﻳﻨﺎﺭ ﳌﺎ ﻗ َﺪﺭْﻧﺎ ﻋﻠﻴﻪ ﺇﻻﹼ ﰲ ﺣﺪﻳﺚ ﺍﻟﺴﱠﻤَﺮ ‪.‬‬
‫ﺖ ﺑﻐﺪﺍ َﺩ ﻭﺍﻟﺒﺼﺮﺓ ﻭﺟﺪْﺕ ﺫﻟﻚ ﺑﻼ‬ ‫ﺕ ﺃﻥ ﺗﺘﻌﺮﱠﻑ ﻣﺒﻠﻎ ﲦ ﹺﻦ ﺍﳊﻤﺎﻡ ﺍﻟﺬﻱ ﺟﺎﺀ ﻣﻦ ﺍﻟﻐﺎَﻳ ِﺔ ﰒﱠ ﺩﺧ ﹾﻠ َ‬ ‫ﻭﺃﻧﺖ ﺇﺫﺍ ﺃﺭ ْﺩ َ‬
‫ﺥ ﺍﻟﺬﱠﻛ ُﺮ ﻣﻦ ﻓﺮﺍﺥ ﺑﻌﺸﺮﻳﻦ ﺩﻳﻨﺎﺭﹰﺍ ﺃﻭ ﺃﻛﺜﺮ ﻭﺑﻴَﻌﺖ ﺍﻷﻧﺜﻰ‬ ‫ﻣﻌﺎﻧﺎﺓ ﻭﻓﻴﻪ ﺃﻥﱠ ﺍﳊﻤﺎﻡ ﺇﺫﺍ ﺟﺎﺀ ﻣﻦ ﺍﻟﻐﺎﻳﺔ ﺑﻴﻊ ﺍﻟﻔﹶﺮ ُ‬
‫ﺾ ﲟ ْﺆﻧَﺔ‬
‫ﺑﻌﺸﺮﺓ َﺩﻧَﺎﻧﲑ ﺃﻭ ﺃﻛﺜﺮ ﻭﺑﻴﻌَﺖ ﺍﻟﺒﻴﻀﺔ ﲞﻤﺴﺔ ﺩﻧﺎﻧﲑ ﻓﻴﻘﻮﻡ ﺍﻟﺰﱠﻭﺝ ﻣﻨﻬﺎ ﰲ ﺍﻟَﻐﻠﱠ ِﺔ ﻣﻘﺎﻡ ﺿﻴﻌﺔ ﻭﺣﱴ ﻳﻨ َﻬ َ‬
‫ﺖ ﺍﳌ ِﻐﻠﱠﺔ ﻫﺬﺍ ﻭﻫﻲ ﰲ ﺫﻟﻚ‬
‫ﺍﻟﻌِﻴﺎﻝ ﻭﻳَﻘﻀ َﻲ ﺍﻟﺪﱠﻳﻦ ﻭﺗﺒﲎ ﻣﻦ ﻏﻼﹼﺗِﻪ ﻭﺃﲦﺎ ِﻥ ﺭﻗﺎﺑ ِﻪ ﺍﻟﺪﱡﻭ ُﺭ ﺍﳉﻴﺎﺩ ﻭﺗﺒﺘﺎﻉ ﺍﳊﻮﺍﻧﻴ ُ‬
‫ﺖ ﻣَﻠﹾﻬﻰ ﻋﺠﻴﺐٌ ﻭﻣﻨﻈﺮٌ ﺃﻧﻴﻖ ﻭﻣﻌَﺘَﺒ ٌﺮ ﳌ ْﻦ ﻓﻜﹼﺮ ﻭﺩﻟﻴﻞﹲ ﳌﻦ ﻧﻈ َﺮ ‪.‬‬‫ﺍﻟﻮﻗ ِ‬

‫ﻋﻨﺎﻳﺔ ﺍﻟﻨﺎﺱ ﺑﺎﳊﻤﺎﻡ‬

‫ﻆ ﺗﻠﻚ ﺍﳌﺆﻭﻧﺎﺕ ﻭﻣﻦ‬

‫ﳊﺠَﺮ ﻭﺭﺃﹶﻯ ﻗﺼُﻮﺭَﻫﺎ ﺍﳌﺒﻨﻴﱠﺔ ﳍﺎ ﺑﺎﻟﺸّﺎﻣﺎﺕ ﻭﻛﻴﻒ ﺍﺧﺘﺰﺍ ﹸﻥ ﺗﻠﻚ ﺍﻟﻐﻼﱠﺕ ﻭﺣ ﹾﻔ ﹸ‬
‫ﻭﻣﻦ ﺩﺧﻞ ﺍ ﹶ‬
‫ﻅ ﺃﻳﱠﺎ َﻡ ﺍﻟﺰﱠﺟْﻞ ﰲ ﲪﻼﻬﻧﺎ ﻋﻠﻰ ﻇﻬﻮﺭ‬
‫ﺏ ﺍ ﹸﳍﺪﱠﻯ ﻭﻣﺎ ﳛﺘﻤﻠﻮﻥ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻜﹸﻠﻒ ﺍﻟﻐِﻼ ِ‬
‫ﺏ ﺍﳊﻤﺎﻡ ﻭﺃﺻﺤﺎ َ‬
‫ﺷﻬﺪ ﺃﺭﺑﺎ َ‬
‫ﻕ ﺇﺫﺍ ﻛﺎﻧﺖ‬‫ﺍﻟﺮﱢﺟﺎﻝ ﻭﻗﺒﻞ ﺫﻟﻚ ﰲ ﺑُﻄﻮﻥ ﺍﻟﺴﻔﻦ ﻭﻛﻴﻒ ﺗُ ﹾﻔ َﺮﺩُ ﰲ ﺍﻟﺒﻴﻮﺕ ﻭﲡﻤﻊ ﺇﺫﺍ ﻛﺎﻥ ﺍﳉﻤﻊ ﺃﻣﺜﻞ ﻭﺗﻔﺮﱠ ُ‬
‫ﻑ‬
‫ﻒ ﺗﻨ ﹶﻘﻞﹸ ﺍﻟﺬﱡﻛﻮ َﺭﺓﹸ ﻋﻦ ﺇﻧﺎﺛﻬﺎ ﺇﱃ ﻏﲑﻫﺎ ﻭﻛﻴﻒ ﻳُﺨﺎ ُ‬
‫ﺙ ﻋﻦ ﺫﹸﻛﻮﺭﺗِﻬﺎ ﻭﻛﻴ َ‬
‫ﺍﻟﺘﱠﻔ ﹺﺮ ﹶﻗﺔﹸ ﺃﻣﺜﻞ ﻭﻛﻴﻒ ﺗُﻨﻘ ﹸﻞ ﺍﻹﻧَﺎ ﹸ‬
‫ﻋﻠﻴﻬﺎ ﺍﻟﻀﱠﻮَﻯ ﺇﺫﺍ ﺗﻘﺎﺭﺑﺖ ﺃﻧﺴﺎﺑُﻬﺎ ﻭﻛﻴﻒ ﻳُﺨﺎﻑ ﻋﻠﻰ ﺃﻋﺮﺍﻗِﻬﺎ ﻣﻦ ﺩﺧﻮﻝ ﺍﳋﺎﺭﺟﻴّﺎﺕ ﻓﻴﻬﺎ ﻭﻛﻴﻒ ﳛﺘﺎﻁ ﰲ‬
‫ﺻﺤﱠﺔ ﻃﺮْﻗﻬﺎ ﻭﳒﹾﻠﻬﺎ ﻷﻧﱠ ُﻪ ﹶﻻ ُﻳ ْﺆﻣَﻦ ﺃﻥ ﻳﻘﻤُﻂ ﺍﻷﻧﺜﻰ ﺫﻛﺮٌ ﻣﻦ‬

‫ﺐ ﻓﺘﻌﺘﺮﻳﻪ ﺍﳍﹸﺠﻨﺔ ﻭﺍﻟﺒﻴﻀﺔ ﻋﻨﺪ ﺫﻟﻚ ﺗﻨﺴﺐ ﺇﱃ ﹶﻃﺮْﻗﻬﺎ ﻭﻫﻢ ﻻ ﳛﻮﻃﻮﻥ‬ ‫ﺏ ﰲ ﺍﻟﻨﱠﺠ ﹺﻞ ﺑﻨﺼﻴ ﹴ‬‫ﺽ ﺍﳊﻤﺎﻡ ﻓﻴﻀﺮ َ‬ ‫ﻋُ ْﺮ ﹺ‬
‫ﺙ ﺍﳊﻤﺎﻡ ﻭﻣﻦ ﺷﻬﺪ ﺃﺻﺤﺎﺏ ﺍﳊﻤﺎﻡ ﻋﻨﺪ َﺯﺟْﻠﻬﺎ ﻣﻦ‬ ‫ﺃﺭﺣﺎﻡ ﻧﺴﺎﺋﻬﻢ ﻛﻤﺎ ﻳُﺤﻮﻃﻮﻥ ﺃﺭﺣﺎ َﻡ ﺍﳌ ْﻨﺠﹺﺒﺎﺕ ﻣﻦ ﺇﻧﺎ ِ‬
‫ﻕ‬
‫ﻒ ﻳﺘﺨﻴﱠﺮُﻭﻥ ﺍﻟﺜﱢﻘﺔ ﻭﻣﻮﺿ َﻊ ﺍﻟﺼﱢﺪ ﹺ‬ ‫ﺍﻟﻐﺎﻳﺔ ﻭﺍﻟﺬﻳﻦ ﻳﻌﻠﹼﻤﻮﻥ ﺍﳊﻤﺎ َﻡ ﻛﻴﻒ ﳜﺘﺎﺭﻭﻥ ﻟﺼﺎﺣﺐ ﺍﻟﻌﻼﻣﺎﺕ ﻭﻛﻴ َ‬
‫ﻒ ﻳﺘﻮﺧّﻮْﻥ ﺫﺍ ﺍﻟﺘﱠﺠﺮﺑَﺔ ﻭﺍﳌﻌﺮﻓﺔ ﺍﻟﻠﱠﻄﻴﻔﺔ ﻭﻛﻴﻒ ﺗﺴﺨﻮ ﺃﻧﻔﺴُﻬ ْﻢ‬ ‫ﻭﺍﻷﻣﺎَﻧ ِﺔ ﻭﺍﻟﺒُﻌ ِﺪ ﻣﻦ ﺍﻟ ِﻜﺬﹶﺏ ﻭﺍﻟﺮّﺷﻮﺓ ﻭﻛﻴ َ‬
‫ﺴ ﹺﻦ ﺍﳌﻌﺮ ﹶﻓ ِﺔ ﻟﻌَﻠﻢ ﻋﻨﺪ‬
‫ﳉ ﹶﻠ ِﺪ ﻭﺍﻟﺸﱠ ﹶﻔ ﹶﻘ ِﺔ ﻭﺍﻟَﺒﺼَﺮ ﻭﺣُ ْ‬
‫ﺑﺎﳉﻌﺎﻟﺔ ﺍﻟﺮﱠﻓﻴﻌﺔ ﻭﻛﻴﻒ ﳜﺘﺎﺭﻭﻥ ﳊﻤﻠﻬﺎ ﻣﻦ ﺭﺟﺎﻝ ﺍﻷﻣﺎﻧ ِﺔ ﻭﺍ ﹶ‬
‫ﺫﻟﻚ ﺻﺎﺣﺐ ﺍﻟﺪﱢﻳﻚ ﻭﺍﻟﻜﻠﺐ ﺃﻧﱠﻬﻤﺎ ﻻ ﳚﺮﻳﺎﻥ ﰲ ﻫﺬﻩ ﺍﳊﻠﺒ ِﺔ ﻭﻻ ﻳﺘﻌﺎﻃﻴﺎﻥ ﻫﺬﻩ (‬
‫ﺍﻟﻔﻀﻴﻠﺔ ‪.‬‬

‫ﺧﺼﺎﺋﺺ ﺍﳊﻤﺎﻡ‬

‫ﻆ ﻭﺍﻟﺬﱢﻛ ْﺮ ﻭﻗ ﻮِّﺓ ﺍﻟﻨﱢﺰﺍﻉ ﺇﱃ ﺃﺭﺑﺎﺑﻪ ﻭﺍﻹﻟﻒ‬

‫ﳊ ﹾﻔ ِ‬
‫ﺕﺍ ِ‬
‫ﻗﺎﻝ ‪ :‬ﻭﻟﻠﺤﻤﺎﻡ ﻣﻦ ﺣﺴ ﹺﻦ ﺍﻻﻫﺘﺪﺍ ِﺀ ﻭﺟﻮﺩِﺓ ﺍﻻﺳﺘﺪﻻﻝﹺ ﻭﺛﹶﺒﺎ ِ‬
‫ﻟﻮﻃﻨﻪ ﻣﺎ ﻟﻴﺲ ﻟﺸﻲﺀ‬
 ‫ﻭﻛﻔﺎﻙ ﺍﻫﺘﺪﺍ ًﺀ ﻭﻧﹺﺰﺍﻋﹰﺎ ﺃﻥ ﻳﻜﻮﻥ ﻃﺎﺋﺮٌ ﻣﻦ ﻬﺑﺎﺋﻢ ﺍﻟﻄﲑ ﳚﻲﺀ ﻣﻦ َﺑ ْﺮ ﹶﻏﻤَﺔ ﻻ َﺑ ﹾﻞ ﻣﻦ ﺍﻟﻌﻠﻴﻖ ﺃﻭ ﻣﻦ ﺧَﺮﺷﻨﺔ ﺃ ْﻭ ﻣﻦ‬
‫ﺍﻟﺼﻔﺼﺎﻑ ﹶﻻ َﺑ ﹾﻞ ﻣﻦ ﺍﻟَﺒ ْﻐﺮﺍﺱ ﻭﻣﻦ ﻟﺆﻟﺆﺓ ‪.‬‬
‫ﺐ‬
‫ﰒﱠ ﺍﻟﺪﱠﻟﻴ ﹸﻞ ﻋﻠﻰ ﺃﻧﱠﻪ ﻳَﺴﺘﺪ ﱡﻝ ﺑﺎﻟﻌﻘ ﹺﻞ ﻭﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﻔِﻜﺮ ِﺓ ﻭﺍﻟﻌﻨﺎﻳﺔ ﺃﻧﱠﻪ ﺇﳕﺎ ﳚﻲﺀ ﻣﻦ ﺍﻟﻐﺎﻳﺔ ﻋﻠﻰ ﺗﺪﺭﻳﺞ ﻭَﺗ ْﺪﺭﹺﻳ ﹴ‬
‫ﻭﺗﻨﺰﻳﻞ ﻭﺍﻟﺪﻟﻴﻞ ﻋَﻠﹶﻰ ﻋﻠﻢ ﺃﺭﺑﺎﺑﻪ ﺑﺄﻥﹼ ﺗﻠﻚ ﺍﳌﻘﺪﱠﻣﺎﺕ ﻗﺪ َﻧﺠَﻌ َﻦ ﻓﻴﻪ ﻭﻋﻤﻠﻦ ﰲ ﻃِﺒﺎﻋﻪ ﺃﻧّ ُﻪ ﺇﺫﺍ ﺑﻠﻎ ﺍﻟﺮﱠ ﹶﻗّﺔ ﻏﻤﱠﺮﻭﺍ‬
‫ﻕ ﺍﻟﺪﱠﺭْﺏ ﻣﻦ ﺑﻼﺩ ﺍﻟﺮﱡﻭﻡ ﺑﻞ ﻻ ﳚﻌﻠﻮﻥ ﺫﻟﻚ‬ ‫ﺑ ِﻪ ﺑ ﹶﻜﺮّ ٍﺓ ﺇﱃ ﺍﻟﺪﱠﺭﺏ ﻭﻣﺎ ﻓﻮ َ‬

‫ﻭﻟﻮ ﻛﺎﻥ ﺍﳊﻤﺎﻡ ﳑﱠﺎ ﻳُﺮﺳَﻞ ﺑﺎﻟﻠﹼﻴﻞ ﻟﻜﺎﻥ ِﻣﻤﱠﺎ ﻳﺴﺘِﺪ ﱡﻝ ﺑﺎﻟﻨﱡﺠﻮﻡ ﻷﻧّﺎ ﺭﺃﻳﻨﺎﻩ ﻳﻠﺰَﻡ ﺑَﻄ َﻦ ﺍﻟﻔﹸﺮﺍﺕ ﺃﻭ ﺑﻄ َﻦ ﺩِﺟﻠﺔ ﺃﻭ‬
‫ﳉ ﻮَﻻ ِﻥ ﻭ َﺑ ْﻌ َﺪ ﺍﻟﺰﱢﺟﺎﻝ ﺇﺫﺍ‬
‫ﺼﺮُ ﻭﻳﻔ َﻬﻢُ ﺍﳓﺪﺍﺭ ﺍﳌﺎﺀ ﻭﻳﻌﻠ ُﻢ َﺑ ْﻌ َﺪ ﻃﻮ ﹺﻝ ﺍ ﹶ‬
‫ﺑُﻄﻮ ﹶﻥ ﺍﻷﻭﺩﻳ ِﺔ ﺍﻟﱵ ﻗﺪ ﻣﺮﱠ ﻬﺑﺎ ﻭﻫﻮ ﻳﺮﻯ ﻭﻳُﺒ ِ‬
‫ﻫﻮ ﺃﺷﺮﻑ ﻋﻠﹶﻰ ﺍﻟﻔﺮﺍﺕ ﺃﻭ ﺩِﺟﻠﺔ ﺃﻥﹼ ﻃﺮﹺﻳﻘﹶﻪ ﻭﻃﺮﻳﻖ ﺍﳌﺎﺀ ﻭﺍﺣﺪ ﻭﺃﻧُﻪ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻨﺤﺪِﺭ ﻣَﻌﻪُ ‪.‬‬
‫ﻑ ﺫﻟﻚ‬ ‫ﺤ ِﺪ ٌﺭ ﺗ َﻌﺮﱠ َ‬
‫ﳉﻮَﺍﺩﱢ ﻣﻦ ﺍﻟ ﱡﻄﺮُﻕ ﺇﺫﺍ ﺃﻋﻴ ْﺘ ُﻪ ﺑﻄﻮ ﹸﻥ ﺍﻷﻭﺩﻳﺔ ﻓﺈﺫﺍ ﱂ َﻳ ْﺪ ﹺﺭ ﺃﻣُﺼْﻌِﺪٌ ﺃ ْﻡ ﻣُ ْﻨ َ‬
‫ﻭﻣﺎ ﺃﻛﺜ َﺮ ﻣﺎ ﻳﺴﺘﺪ ﹸّﻝ ﺑﺎ ﹶ‬
‫ﺹ ﺍﻟﺸﻤﺲ ﰲ ﺍﻟﺴﻤﺎﺀ ﻭﺇﻧﱠﻤﺎ ﳛﺘﺎﺝ ﺇﱃ ﺫﻟﻚ ﻛﻠﱢﻪ ﺇﺫﺍ ﱂ ﻳﻜﹸﻦ َﻭ ﹶﻗ َﻊ ﺑﻌﺪ ﻋﻠﻰ ﺭﺳﻢ ﻳﻌ َﻤﻞﹸ‬ ‫ﺑﺎﻟﺮﱢﻳﺢ ﻭﻣﻮﺍﺿ ﹺﻊ ﻗﹸ ْﺮ ﹺ‬
‫ﻕ ﺍﻟﻜﺜﲑﺓ ‪.‬‬ ‫ﺦ ﺍﻟﻜﺜﲑﹶﺓ ﻭﻓﻮ َ‬ ‫ﻋﻠﻴﻪ ﻓﺮﱠﲟﺎ ﹶﻛﺮّ ﺣﲔ ﻳﺰﺟﻞ ﺑ ِﻪ ﳝﻴﻨﹰﺎ ﻭﺷِﻤﺎ ﹰﻻ ﻭﺟﻨﻮﺑﹰﺎ ﻭﺷَﻤﺎ ﹰﻻ ﻭﺻَﺒﹰﺎ ﻭ َﺩﺑُﻮﺭﹰﺍ ﺍﻟﻔﺮَﺍ ِﺳ َ‬

‫) ﺍﻟﻐُﻤﺮ ﻭﺍﺠﻤﻟﺮّﺏ ﻣﻦ ﺍﳊﻤﺎﻡ ( ﻭﰲ ﺍﳊﻤﺎﻡ ﺍﻟ ُﻐﻤْﺮ ﻭﺍﺠﻤﻟﺮّﺏ ﻭﻫﻢ ﻻ ﻳُﺨﺎﻃِﺮﻭﻥ ﺑﺎﻷﻏﻤﺎﺭ ﻟﻮﺟﻬﲔ ‪ :‬ﺃﺣﺪﳘﺎ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺍﻟ ُﻐﻤْﺮ ﻋﺮﻳﻔﹰﺎ ﻓﺼﺎﺣﺒُﻪ ﻳﻀﻦﱡ ﺑﻪ ﻓﻬﻮ ﻳﺮﻳ ُﺪ ﺃﻥ ﻳﺪﺭﱢﺑﻪ ﻭﳝﺮﱢﻧَﻪ ﰒﱠ ﻳﻜﻠﻔﻪ ﺑﻌﺪ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﺍﺗّﺨﺬﻩ ﻟﻪ ﻭﺑﺴﺒﺒﻪ‬
‫ﺍﺻﻄﻨﻌﻪ ﻭﺍﲣﺬ ُﻩ ﻭﺇﻣﱠﺎ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺍﻟﻐﻤْﺮ ﳎﻬﻮ ﹰﻻ ﻓﻬﻮ ﻻ ﻳﺘﻌﻨﹺّﻰ ﻭﻳُﺸﻘﻲ ﻧﻔﺴَﻪ ﻭﻳﺘﻮﻗﱠ ُﻊ ﺍ ِﳍﺪَﺍَﻳ ﹶﺔ ﻣﻦ ﺍﻷﻏﻤﺎﺭ ﺍﺠﻤﻟﺎﻫﻴﻞ ‪.‬‬
‫ﺕ ﻓﺤﻤﻠ ُﻪ ﻣﻌﻬﺎ ﺇﱃ ﺍﻟﻐﺎﻳﺔ ﻓﺠﺎﺀ ﺳﺎﺑﻘﹰﺎ ﱂ ﻳﻜ ْﻦ ﻟﻪ ﻛﺒﲑ‬ ‫ﻭﺧَﺼﻠﺔﹲ ﺃﺧﺮﻯ ‪ :‬ﺃﻥﹼ ﺍﺠﻤﻟﻬﻮ ﹶﻝ ﺇﺫﺍ َﺭ َﺟ َﻊ ﻣﻊ ﺍﳍﺪﱠﻯ ﺍﳌﻌﺮﻭﻓﺎ ِ‬
‫ﺐ ﻓﻴﻬﻦﱠ ﺻﺎﺭ ﺃﺑﹰﺎ ﻣﺬﹾﻛﻮﺭﹰﺍ ﻭﺻﺎﺭ َﻧﺴَﺒﹰﺎ ﻳﺮﺟَﻊ ﺇﻟﻴﻪ ﻭﺯﺍﺩ ﺫﻟﻚ ﰲ ﲦﻨﻪ ‪.‬‬ ‫ﺠ َ‬‫ﲦ ﹴﻦ ﺣﺘﱠﻰ ﺗﺘﻼﺣﻖ ﺑﻪ ﺍﻷﻭﻻﺩ ﻓﹺﺈ ﹾﻥ ﺃ ْﻧ َ‬

‫ﺏ‬
‫ﻓﺄﻣﱠﺎ ﺍﺠﻤﻟﺮﱠﺏ ﻏﲑ ﺍﻟﻐﻤﺮ ﻓﻬﻮ ﺍﻟﺬﻱ ﻗﺪ ﻋﺮﱠﻓﻮﻩ ﺍﻟﻮُﺭﻭ َﺩ ﻭﺍﻟﺘﺤَﺼﱡﺐ ﻷﻧّﻪ ﻣﱴ ﱂ ﻳﻘﺪ ْﺭ ﻋَﻠﻰ ﺃﻥ ﻳﻨﻘﺾّ ﺣﺘﱠﻰ ﻳﺸﺮ َ‬
‫ﻉ ﻭﻋﻄﺶ‬ ‫ﺤﺼّﺐ ﺑﻄﻠﺐ ﺑُﺰﻭ ﹺﺭ ﺍﻟﱪﺍﺭﻱ ﻭﺟﺎ َ‬ ‫ﺍﳌﺎﺀ ﻣﻦ ﺑﻄﻮﻥ ﺍﻷﻭﺩﻳ ِﺔ ﻭﺍﻷﻬﻧﺎﺭ ﻭﺍﻟﻐُﺪْﺭﺍﻥ ﻭﻣﻨﺎﻗﻊ ﺍﳌﻴﺎﻩ ﻭﱂ ﻳﺘ َ‬
‫ﺲ ﻣﻮﺍﺿ َﻊ ﺍﻟﻨﺎﺱ ﻭﺇﺫﺍ ﻣﺮﱠ ﺑﺎﻟﻘﺮﻯ ﻭﺍﻟﻌُﻤْﺮﺍﻥ ﺳﻘﻂ ﻭﺇﺫﺍ ﺳﻘﻂ ﹸﺃﺧِﺬ ﺑﺎﻟﺒَﺎﻳْﻜﲑ‬ ‫ﺍﻟﺘﻤ َ‬

‫ﺏ ﺍﻟﺼﱠﻴﺪ ‪.‬‬
‫ﺥ ﻭﺭﻣﻰ ﺃﻳﻀﹰﺎ ﺑﺎﳉﹸﻼ ﻫِﻖ ﻭﺑﻐﲑ ﺫﻟﻚ ﻣﻦ ﺃﺳﺒﺎ ﹺ‬
‫ﻒ ﻭﺑﺎﻟﺘﱠﺪْﺑﻴﻖ ﻭﺑﺎﻟﺪﱡﺷَﺎ ﹺ‬
‫ﻭﺑﺎﻟﻘﻔﱠﺎﻋﺔ ﻭﺑﺎ ِﳌ ﹾﻠ ﹶﻘ ِ‬
‫ﻭﺍﳊﻤﺎﻡ ﻃﺎﺋﺮٌ ﻣُﻠﻘًّﻰ ﻏﲑ ﻣُﻮَﻗًّﻰ ﻭﺃﻋﺪﺍﺅﻩ ﻛﺜﲑ ﻭﺳﺒﺎﻉ ﺍﻟﻄﹼﲑ ﺗﻄﻠﹸﺒﻪ ﺃﺷﺪّ ﺍﻟﻄﻠﺐ ﻭﻗﺪ ﻳﺘﺮﻓﹼﻊ ﻣﻊ ﺍﻟﺸّﺎﻫﲔ ﻭﻫﻮ‬
‫ﻟﻠﺸﺎﻫﲔ ﺃﺧﻮَﻑ ﻓﺎﳊﹶﻤﺎ ُﻡ‬

‫ﺨﻠﹶﺺ ﻭﻳﻌﺘﺮﻳﻪ ﻣﺎ ﻳﻌﺘﺮﻱ ﺍﳊﻤﺎﺭ ﻣﻦ ﺍﻷﺳﺪِ ﺇﺫﺍ‬

‫ﺏ ﺍ ﹶﳌ ْ‬
‫ﻉ ﺍﻟﻄﲑ ﻭﻟ ِﻜﻨﱠﻪُ ُﻳﺬﹾﻋ ُﺮ ﻓﻴﺠ َﻬﻞﹸ ﺑﺎ َ‬
‫ﲑ ﻣ ْﻨ ُﻪ ﻭﻣﻦ ﲨﻴ ﹺﻊ ﺳﺒﺎ ﹺ‬
‫ﺃ ﹾﻃ َ‬
‫ﺭﺁﻩ ﻭﺍﻟﺸﺎﹶﺓ ﺇﺫﺍ ﺭﺃﺕ ﺍﻟﺬﱢﺋﺐ ﻭﺍﻟﻔﺎﺭﺓ ﺇﺫﺍ ﺭﺃﺕ ﺍﻟﺴﱢﻨﱠﻮﺭ ‪.‬‬

‫ﺳﺮﻋﺔ ﻃﲑﺍﻥ ﺍﳊﻤﺎﻡ‬

 ‫ﻭﺍﳊﻤﺎ ُﻡ ﺃﺷﺪﱡ ﻃﲑﺍﻧﹰﺎ ﻣﻦ ﲨﻴﻊ ﺳﺒﺎﻉ ﺍﻟﻄﲑ ﺇﻻﱠ ﰲ ﺍﻧﻘﻀﺎﺽ ﻭﺍﳓﺪﺍﺭ ﻓﺈﻥﱠ ﺗﻠﻚ ﺗﻨﺤﻂﹼ ﺍﳓﻄﺎﻁ ﺍﻟﺼﺨﻮﺭ ﻭ ﻣﱴ‬
‫ﻂ ﳑﺪﻭﺩ ﻓﻜ ﱡﻠﻬَﺎ ﻳﻌﺘﺮﻳﻬﺎ ﻋﻨﺪ ﺫﻟﻚ‬
‫ﺍﻟﺘﻘﺖ ﺃﻣﱠﺔﹲ ﻣﻦ ﺳﺒﺎﻉ ﺍﻟﻄﱠﲑ ﺃ ْﻭ ﺟُﻔﺎﻟﺔﹲ ﻣﻦ ﻬﺑﺎﺋﻢ ﺍﻟﻄﲑ ﺃﻭ ِﻃ ْﺮ ﹶﻥ ﻋَﻠﹶﻰ َﻋﺮَﻗ ٍﺔ ﻭﺧﻴ ِ‬
‫ﺍﻟﺘﱠﻘﺼﲑ ﻋﻤﺎ ﻣﺎ ﻛﺎﻧﺖ ﻋﻠﻴﻪ ﺇﺫﺍ ﻃﺎﺭﺕ ﰲ ﻏﲑ ﲨﺎﻋﺔ‬

‫ﻭﻟﻦ ﺗﺮﻯ ﲨﺎﻋﺔ ﻃﲑ ﺃﻛﺜ َﺮ ﻃﲑﺍﻧﹰﺎ ﺇﺫﺍ ﹶﻛﺜﹸ ْﺮ ﹶﻥ ﻣﻦ ﺍﳊﻤﺎﻡ ﻓﺈﻧّ ُﻬﻦّ ﻛﻠﻤﺎ ﺍﻟﺘﻔﻔﻦ ﻭﺿﺎﻕ ﻣﻮﺿﻌُﻬ َّﻦ ﻛﺎﻥ ﺃﺷﺪّ‬
‫ﻉ‬
‫ﺕ ** ﺇﱃ ﲪﺎ ﹴﻡ ﺷﺮﺍ ﹴ‬ ‫ﳊﻲﱢ ﺇﺫ َﻧﻈﹶﺮ ْ‬
‫ﱐ ﰲ ﻗﻮﻟﻪ ‪ ) :‬ﻭَﺍﺣْﻜﻢْ ﹶﻛﺤُ ﹾﻜ ﹺﻢ ﹶﻓﺘَﺎ ِﺓ ﺍ ﹶ‬ ‫ﻟﻄﲑﺍﻬﻧﻦﱠ ﻭﻗﺪ ﺫﻛﺮ ﺫﻟﻚ ﺍﻟﻨﱠﺎﺑﻐﺔ ﺍﻟ ﹸﺬّﺑﻴﺎ ﱡ‬
‫ﺤ ﹾﻞ ﻣﻦ ﺍﻟﺮﱠﻣ ِﺪ ( ) ﻗﺎﻟﺖ ‪ :‬ﺃﻻ ﻟﹶﻴﺘﻤﺎ ﻫﺬﺍ ﺍﳊﻤﺎ ُﻡ‬ ‫ﻭﺍﺭ ِﺩ ﺍﻟﺜﱠﻤ ِﺪ ( ) ﳛﻔﱡﻪ ﺟﺎﻧﺒًﺎ ﻧﹺﻴ ﹴﻖ ﻭَﻳ ْﺘَﺒﻌُﻪُ ** ﻣﺜ ﹸﻞ ﺍﻟﺰﱡﺟﺎﺟ ِﺔ ﱂ ُﺗ ﹾﻜ َ‬
‫ﺺ ﻭﱂ ﺗ ﹺﺰ ِﺩ ( ) ﻓﻜﹶﻤﱠﻠﺖ‬
‫ﲔ ﱂ ﺗﻨ ﹸﻘ ْ‬
‫ﺖ ** ﺗِﺴﻌًﺎ ﻭﺗﺴْﻌ َ‬ ‫ﺴَﺒ ْ‬
‫ﺼﻔﹸﻪُ ﹶﻓ ﹶﻘ ِﺪ ( ) ﻓﺤﺴَﺒﻮﻩ ﻓﺄﻟﻔﹶﻮﻩ ﻛﻤﺎ َﺣ َ‬ ‫ﻟﻨﺎ ** ﺇﱃ ﲪﺎﻣَﺘﺎ ﻭﹺﻧ ْ‬
‫ﺴَﺒ ﹰﺔ ﰲ ﺫﻟﻚ ﺍﻟ َﻌ َﺪ ِﺩ (‬
‫ﺖ َﺣ ْ‬
‫ﻣﺎﺋ ﹰﺔ ﻓﻴﻬﺎ ﲪﺎﻣﺘُﻬﺎ ** ﻭﺃ ْﺳ َﺮ َﻋ ْ‬

‫ﺢ ﺍﳊﺎﺳﺐ ﻭﺳﺮﻋﺔ ﺇﺻﺎﺑﺘﻪ ﺷﺪﱠ َﺩ ﺍﻷﻣ َﺮ ﻭﺿﻴﱠﻘﻪ ﻋﻠﻴﻪ ﻟﻴﻜﻮﻥ ﺃﲪ َﺪ ﻟﻪ ﺇﺫﺍ ﺃﺻﺎﺏ‬ ‫ﻗﺎﻝ ﺍﻷﺻﻤﻌﻲﱡ ‪ :‬ﳌﺎ ﺃﺭﺍﺩ ﻣَﺪﻳ َ‬
‫ﲑ ﻭﺃﻛﺜﺮُﻫﺎ ﺍﺟﺘﻬﺎﺩﹰﺍ ﰲ ﺍﻟﺴﺮﻋﺔ ﺇﺫﺍ‬ ‫ﲑ ﺃﺧﻒﱡ ﻣﻦ ﻏﲑﻩ ﰒﱠ ﺟﻌﻠﻪ ﲪﺎﻣﹰﺎ ﻭﺍﳊﻤﺎ ُﻡ ﺃﺳﺮﻉ ﺍﻟﻄﹼ ﹺ‬ ‫ﻓﺠ َﻌ ﹶﻠﻪُ ﺣَﺰَﺭ ﻃﲑﹰﺍ ﻭﺍﻟﻄﹼ ُ‬
‫ﻛﺜﺮ ﻋﺪﺩﻫﻦﱠ ﻭﺫﻟﻚ ﺃﻧّﻪ ﻳﺸﺘﺪﱡ ﻃﲑﺍُﻧ ُﻪ ﻋﻨﺪ ﺍﳌﺴﺎﺑﻘﺔ ﻭﺍﳌﻨﺎﻓﺴﺔ ﻭﻗﺎﻝ ‪ :‬ﳛﻔﹼﻪ ﺟﺎﻧﺒﺎ ﻧﹺﻴ ﹴﻖ ﻭﻳﺘﺒﻌﻪ ﻓﺄﺭﺍﺩ ﺃﻥﹼ ﺍﳊﻤﺎﻡ ﺇﺫﺍ‬
‫ﻉ ﻣﻨﻪ ﺇﺫﺍ‬
‫ﻛﺎﻥ ﰲ ﻣﻀﻴ ﹴﻖ ﻣﻦ ﺍﳍﻮﺍﺀ ﻛﺎﻥ ﺃﺳ َﺮ َ‬

‫ﻏﺎﻳﺎﺕ ﺍﳊﻤﺎﻡ‬

‫ﻭﺻﺎﺣﺐ ﺍﳊﹶﻤﺎﻡ ﻗﺪ ﻛﺎﻥ ﻳﺪﺭﱢﺏ ﻭﳝﺮﱢﻥ ﻭﻳُﻨﺰﹺﻝ ﰲ ﺍﻟﺰﱢﺟﺎﻝ ﻭﺍﻟﻐﺎﻳَﺔ ﻳﻮﻣﺌ ٍﺬ ﻭﺍﺳﻂ ﻓﻜﻴﻒ ﻳﺼﻨَﻊ ﺍﻟﻴﻮ َﻡ ﺑﺘﻌﺮﻳﻔﻪ‬
‫ﺍﻟﻄﱠﺮﻳﻖ ﻭﺗﻌﺮﻳﻔ ِﻪ ﺍﻟ ﻮُﺭﻭﺩ ﻭﺍﻟﺘﺤﺼﱡﺐ ﻣﻊ ﺑُﻌﺪ ﺍﻟﻐﺎﻳﺔ‬

‫ﻣﺎ ﳜﺘﺎﺭ ﻟِﻠﺰّﺟْﻞ ﻣﻦ ﺍﳊﹶﻤﺎﻡ ﻭﺍﻟﺒﻐﺪﺍﺩﻳﻮﻥ ﳜﺘﺎﺭﻭﻥ ﻟﻠﺰﱢﺟﺎﻝ ﻣﻦ ﺍﻟﻐﺎﻳ ِﺔ ﺍﻹﻧﺎﺙ ﻭﺍﻟﺒﺼﺮﻳّﻮﻥ ﳜﺘﺎﺭﻭﻥ ﺍﻟﺬﱡﻛﻮﺭ‬
‫ﺖ ﻧﻔﺴُﻪ ﺇﱃ ﺍﻟﺴﱢﻔﺎﺩ ﻭﺭﺃﻯ ﺃﻧﺜﺎﻩ ﰲ ﻃﺮﻳﻘﻪ‬ ‫ﻓﺤﺠﱠﺔ ﺍﻟﺒﻐﺪﺍﺩﻳّﲔ ﺃﻥ ﺍﻟﺬﱠﻛﺮ ﺇﺫﺍ ﺳﺎﻓﺮ ﻭَﺑﻌُﺪ ﻋﻬﺪﻩ ﺑﻘﹶﻤْﻂ ﺍﻹﻧﺎﺙ ﻭﺗﺎ ﹶﻗ ْ‬
‫ﲑ ﺇﻥ ﻛﺎﻥ ﻭﻗﻊ ﻋﻠﻰ ﺍﻟ ﹶﻘﺼْﺪ ﻭﻣﺎ ﹶﻝ ﺇﱃ ﺍﻷﻧﺜﻰ ﻭﰲ ﺫﻟﻚ‬ ‫ﺐ ﺇﻥ ﻛﺎﻥ ﺑﻌُﺪ ﰲ ﺍﳉ ﻮَﻻﻥ ﺃﻭ ﺗﺮﻙ ﺍﻟﺴﱠ َ‬ ‫ﺗﺮﻙ ﺍﻟﻄﱠﻠ َ‬
‫ﺍﻟﻔﺴﺎ ُﺩ ﻛﻠﱡﻪ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺒَﺼﺮﻱﱡ ‪ :‬ﺍﻟﺬﱠﻛ ُﺮ ﺃﺣﻦﱡ ﺇﱃ ﺑﻴﺘِﻪ ﳌﻜﺎﻥ ﺃﻧﺜﺎﻩ ﻭﻫﻮ ﺃﺷﺪﱡ ﻣﺘْﻨﹰﺎ ﻭﺃﻗﻮﻯ ﺑﺪَﻧﹰﺎ ﻭﻫﻮ ﺃﺣﺴ ُﻦ ﺍﻫﺘﺪﺍﺀ ﻓﹶﻨﺤﻦُ ﻻ ﻧَﺪﻉ‬
‫ﺽ ﻭﻗﺪ ﻻ ﻳﻌﺮﺽ ‪.‬‬ ‫ﺗﻘﺪ َﱘ ﺍﻟﺸﻲﺀ ﺍﻟﻘﺎﺋﻢ ﺇﱃ ﻣﻌﻨًﻰ ﻗﺪ ﻳﻌﺮ ُ‬
‫ﺖ ﺷﺪﻓﻮﻳﻪ ﺍﻟﺴﻼﺋﺤﻲ ﻣﻦ ﳓﻮ ﲬﺴﲔ ﺳﻨﺔ ﻭﻫﻮ ﻳﻘﻮﻝ ﻟﻌﺒﺪ ﺍﻟﺴﻼﻡ ﺑﻦ‬ ‫ﻧﺼﻴﺤﺔ ﺷﺪﻓﻮﻳﻪ ﰲ ﺗﺮﺑﻴﺔ ﺍﳊﹶﻤﺎﻡ ﻭﲰﻌ ُ‬
‫ﺻﺤْﻦ ﺩﺍﺭﹺﻙ ﻓﺈﻥﱠ ﺍﳊﹶﻤﺎ َﻡ ﺇﺫﺍ ﻛﺎﻥ ﻣﺘَﻰ ﺧﺮﺝ ﻣﻦ ﺑﻴﺘﻪ ﺇﱃ ﺍﳌﻌﻼﺓ ﱂ ﻳﺼﻞ ﺇﱃ‬ ‫ﺃﰊ ﻋﻤﺎﺭ ‪ :‬ﺍﺟﻌﻞ ﻛﻌﺒﺔ ﲪﺎﻣﻚ ﰲ َ‬
‫ﻱ‬
‫ﺽ ﻭﻣﻜﹶﺎﺑ َﺪِﺓ ﺍﻟﺼﻌﻮﺩ ﺍﺷﺘﺪﱠ ﻣ ْﺘﻨُﻪ ﻭﻗﻮ َ‬
‫ﻣﻌﻼﺗ ِﻪ ﺇﻻﹼ ﲜﻤﻊ ﺍﻟﻨﱠﻔﺲ ﻭﺍﳉﻨﺎﺣﲔ ﻭﺑﺎﻟﻨﻬﻮ ﹺ‬

‫ﺟﻨﺎﺣُﻪ ﻭﳊﻤﻪ ﻭﻣﱴ ﺃﺭﺍﺩ ﺑﻴﺘَﻪ ﻓﺎﺣْﺘﺎﺝ ﺇﱃ ﺃﻥ ﻳﻨﺘﻜﺲ ﻭﳚﻲﺀ ﻣﻨﻘﻀّﹰﺎ ﻛﺎﻥ ﺃﻗﻮَﻯ ﻋﻠﻰ ﺍﻻﺭﺗﻔﺎﻉ ﰲ ﺍﳍﻮﺍ ِﺀ ﺑﻌﺪ ﺃﻥ‬
‫ﺱ ﻻ ُﻳﺼِﻴﺐ ﺍﻟﺒﺎ ِﻃﲏﱠ ﰲ ﺭﺟﻠﻪ ﻟﻴﺲ ﺫﻟﻚ‬ ‫ﻳﺮﻭﻯ ﻭﻗﺪ ﺗﻌﻠﻤﻮﻥ ﹶﺃﻥﱠ ﺍﻟﺒﺎﻃﻨﻴﱢﲔ ﺃﺷﺪّ ﻣﺘﻨﹰﺎ ﻣﻦ ﺍﻟﻈﺎﻫﺮﻳﱢﲔ ﻭﺃﻥﹼ ﺍﻟﻨﱢﻘ ﹺﺮ َ‬
‫ﺞ ﺩﺭﺟ ﹰﺔ ﺑﻌﺪ ﺩﺭﺟﺔ ﻭﻛﺬﻟﻚ ﻧﺰﻭﻟﻪ ﻓﻠﻮ ﺩﺭﱠﺑﺘﻢ ﺍﳊﹶﻤﺎ َﻡ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘّﺮﺗﻴﺐ‬ ‫ﺇﻻﱠ ﻷﻧﱠﻪ ﻳﺼﻌﺪ ﺇﱃ ﺍﻟﻌﻼﱄ ﻓﻮﻕ ﺍﻟﻜﹶﻨﺎﺩِﻳ ﹺ‬
 ‫ﻛﺎ ﹶﻥ ﺃﺻﻮﺏ ﻭﻻ ﻳﻌﺠَﺒُﲏ َﺗﺪْﺭﻳﺐ ﺍﻟﻌﺎﺗﻖ ﻭﻣﺎ ﻓﻮﻕ ﺍﻟﻌﺎﺗﻖ ﺇﻻﹼ ﻣﻦ ﺍﻷﻣﺎﻛ ﹺﻦ ﺍﻟﻘﺮﻳﺒﺔ ﻷﻥ ﺍﻟﻌﺎﺗ َﻖ ﻛﺎﻟﻔﺘﺎﺓِ ﺍﻟﻌﺎﺗﻖ‬
‫ﻒ ﺍﻟﺒﺪﻥ ﻭﻗﻠﱠ ﹸﺔ ﺍﳌﻌﺮﻓﺔ ﻭﺳﻮﺀ ﺍﻹﻟﻒ ﻭﻻ ﻳُﻌﺠﺒُﲏ ﺃﻥ ﺗﺘﺮﻛﻮﺍ ﺍﳊﻤﺎﻡ ﺣﺘّﻰ‬ ‫ﻭﻛﺎﻟﺼﺒّﻲ ﺍﻟﻐﺮﻳﺮ ﻓﻬﻮ ﹶﻻ َﻳ ْﻌ ِﺪﻣُﻪ ﺿﻌ ُ‬

‫ﺇﺫﺍ ﺻﺎﺭ ﰲ ﻋﺪﺩ ﺍﳌﺴﺎﻥﱢ ﻭﺍﻛﺘﻬﻞ ﻭﻭﹶﻟ َﺪ ﺍﻟﺒﻄﻮ ﹶﻥ َﺑ ْﻌ َﺪ ﺍﻟﺒﻄﻮ ِﻥ ﻭﺃﺧﺬ ﺫﻟﻚ ﻣﻦ ﻗ ﻮﱠِﺓ ﺷﺒﺎﺑ ِﻪ ﲪﻠﺘﻤﻮﻩ ﻋﻠﻰ ﺍﻟﺰﱠﺟْﻞ‬
‫ﳊﺪﱠِﺓ ﻭﻛﻤﺎﻝ ﺍﻟﻘ ﻮﱠ ِﺓ ﻣﻦ ﻗﺒﻞ ﺃﻥ‬ ‫ﻭﻋﻠﻰ ﺍﻟﺘﱠﻤْﺮﻳﻦ ﰒﱠ ﺭﻣﻴﺘﻢ ﺑﻪ ﺃﻗﺼﻰ ﻏﺎﻳ ٍﺔ ﹶﻻ ﻭﻟﻜﻦﱠ ﺍﻟﺘﱠﺪﺭﻳﺐ ﻣﻊ ﺍﻟﺸﺒﺎﺏ ﻭﺍﻧﺘﻬﺎﺀ ﺍ ِ‬
‫ﺗﺄﺧﺬ ﺍﻟﻘ ﻮّﺓ ﰲ ﺍﻟﻨﱡﻘﺼﺎﻥ ﻓﻬﻮ ﻳﻠﻘﱠﻦ ﺑﻘﺮﺑﻪ ﻣﻦ ﺍﳊﺪﺍﺛﺔ ﻭﻳُﻌﺮﱠﻑ ﲞﺮﻭﺟﻪ ﻣﻦ ﺣﺪﱢ ﺍﳊﺪﺍﺛﺔ ﻓﺎﺑﺘ ِﺪﺋﹸﻮﺍ ﺑﻪ ﺍﻟﺘّﻌﻠﻴ َﻢ‬
‫ﻭﺍﻟﺘﻤْﺮﻳ َﻦ ﰲ ﻫﺬﻩ ﺍﳌﻨﺰﻟﺔ ﺍﻟ ﻮُﺳﻄﻰ ‪.‬‬
‫ﺥ ﺃﺧﺮﺟُﻮﻫﺎ ﻭﻫﻲ ﺟﺎﺋﻌﺔ ﺣﱴ ﺇﺫﺍ ﺃﻟﻘﻮﺍ‬ ‫ﺍﻟﻮﻗﺖ ﺍﳌﻼﺋﻢ ﻟﺘﻤﺮﻳﻦ ﻓﺮﺍﺥ ﺍﳊﻤﺎﻡ ﻭ ُﻫ ْﻢ ﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ ﺃﻥ ﳝﺮﱢﻧﻮﺍ ﺍﻟﻔﺮﺍ َ‬
‫ﺏ ﻭﺍﻧﺘﺼﺎﻑ ﺍﻟﻨﻬﺎﺭ ﻭ ُﺣﺬﹼﺍﻗﻬﻢ ﻻ‬ ‫ﺨ َﺮﺝُ ﻭﺍﻟﺮﱢﻳﺢ ﻋﺎﺻﻒ ﻓﺘﺨﺮﺝ ﻗﺒﻞ ﺍﳌﻐﺮ ﹺ‬ ‫ﺇﻟﻴﻬﺎ ﺍﳊﺐﱠ ﺃﺳﺮﻋﺖ ﺍﻟﻨﺰﻭﻝ ﻭﻻ ﺗُ ْ‬
‫ﳜﺮﺟﻮﻬﻧﺎ ﻣﻊ ﺫﻛﻮﺭﺓ ﺍﳊﻤﺎﻡ ﻓﺈﻥﱠ ﺍﻟﺬﱡﻛﻮﺭﺓ ﻳﻌﺘﺮﻳﻬﺎ ﺍﻟﻨﱠﺸﺎﻁ ﻭﺍﻟﻄﱠﲑﺍﻥ ﻭﺍﻟﺘﱠﺒﺎ ُﻋ ُﺪ ﻭﳎﺎﻭﺯﺓ ﺍﻟﻘﺒﻴﻠﺔ ﻓﺈﻥ ﻃﺎﺭﺕ‬
‫ﱪ ﻭﻣُﻄﺎ ﻭَﻟﺔ ﻷﻥﹼ‬
‫ﺖ ﻋﻠﻰ ﺩﻭﺭ ﺍﻟﻨﺎﺱ ﻓﺮﻳﺎﺿﺘﻬﺎ ﺷﺪﻳﺪﺓ ﻭﲢﺘﺎﺝ ﺇﱃ ﻣﻌﺮﻓﺔ ﻭﻋﻨﺎَﻳ ٍﺔ ﻭﺇﱃ ﺻ ﹴ‬ ‫ﺥ ﻣﻌﻬﺎ ﺳﻘﻄ ْ‬‫ﺍﻟﻔِﺮﺍ ُ‬
‫ﺍﻟﺬﻱ ﻳُﺮﺍﺩ ﻣﻨﻬﺎ ﺇﺫﺍ ﺍﺣﺘﻴﺞ ﺇﻟﻴﻪ ﺑﻌﺪ ﻫﺬﻩ ﺍﳌﻘﺪّﻣﺎﺕ ﻛﺎﻥ ﺃﻳﻀﹰﺎ ﻣﻦ ﺍﻟﻌﺠَﺐ ﺍﻟﻌﺠﻴﺐ ‪.‬‬

‫ﺏ ﺑﻦ ﺩﺍﻭﺩ ﻗﺎﻝ ﻟﺒﻌﺾ‬ ‫ﺾ ﻣﻦ ﺃﺛ ُﻖ ﺑﻪ ﺃﻥﹼ ﻳَﻌﻘﻮ َ‬

‫ﺣﻮﺍﺭ ﻳﻌﻘﻮﺏ ﺑﻦ ﺩﺍﻭﺩ ﻣﻊ ﺭﺟﻞ ﰲ ﺍﺧﺘﻴﺎﺭ ﺍﳊﻤﺎﻡ ﻭﺣﺪﱠﺛﲏ ﺑﻌ ُ‬
‫ﺖ ﻋﺮﻓﺘﻪ ‪ :‬ﺃﹶﻣﺎ َﺗﺮَﻯ ﻛ ُﻲ ﺃﺧﻠﹶﻒ ﻇﻨﱡﻨﺎ ﻭﺃﺧﻄﺄ ﺭﺃﻳﻨُﺎ ﺣﺘّﻰ‬
‫َﻣ ْﻦ َﺩ َﺧ ﹶﻞ ﻋﻠﻴﻪ ﻭﻗﺪ ﺫﻫﺐ ﻋﻨﱢﻲ ﺍﲰُﻪ ﻭﻧﺴﻴﺘُﻪ َﺑ ْﻌ َﺪ ﹶﺃ ﹾﻥ ﻛ ْﻨ ُ‬
‫ﻋﻢﱠ ﺫﻟﻚ ﻭﱂ ﳜﺺّ ﺃﻣﺎ ﻛﺎﻥ ﰲ ﲨﻴﻊ ﻣﻦ ﺍﺻﻄﻨﻌﻨﺎﻩ ﻭﺍﺧﺘﺮﻧﺎﻩ ﻭﺗﻔﺮﱠﺳَﻨﺎ ﻓﻴﻪ ﺍﳋﲑ ﻭﺃﺭﺩﻧَﺎﻩ ﺑﹺﻪ ﻭﺍﺣﺪٌ ﺗﻜﻔِﻴﻨﺎ ﻣﻌﺮﻓﺘﻪ‬
‫ﺏ ﺇﻻﱠ ﺑﺎﺧﺘﻴﺎﺭﻫﻢ ﻗﺎﻝ ‪ :‬ﻓﻘﺎﻝ ﻟﻪ ﺭﺟﻞ ﺇﻥﹼ ﺍﳊﻤﺎﻡ‬ ‫ﺕ ﻻ ﺃﻗﺮّﻉ ﺇﻻﹼ ﻬﺑﻢ ﻭ ﹶﻻ ﺃﻋﺎ ُ‬ ‫ﻣﺆَﻧ ﹶﺔ ﺍﻻﺣﺘﺠﺎﺝ ﻋﻨﻪ ﺣﺘﱠﻰ ﺻ ْﺮ ُ‬
‫ﳋﻠﹾﻘﺔ ﰒ ﻻ ﻳﺮﺿﻰ ﻟﻪ ﺃﺭﺑﺎﺑُﻪ ﺑﺬﻟﻚ ﺣﱴ ﺗﺮﺗﱢﺒﻪ ﻭﺗﻨﺰﱢﻟ ُﻪ ﻭﺗُ َﺪﺭﱢﺟُﻪ ﰒ ﺗُﺤﻤَﻞ‬ ‫ﻳُﺨﺘﺎ ُﺭ ﻣﻦ ﺟﻬﺔ ﺍﻟﻨﱠﺴَﺐ ﻭﻣﻦ ﺟﻬﺔ ﺍ ِ‬
‫ﺐ ﺍﻟﺸﱠﻄ ُﺮ ﻭﻳﺮﺟ ُﻊ ﺍﻟﺸﻄﺮ ﺃﻭ ﺷﺒﻴ ٌﻪ ﺑﺬﻟﻚ ﺃﻭ ﻗﺮﹺﻳﺐٌ‬ ‫ﺐ ﺇﱃ ﺍﻟﻐﺎﻳﺔ ﻓﻴﺬﻫ ُ‬
‫ﺍﳉﻤﺎﻋ ﹸﺔ ﻣﻨﻪ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﺘّﺮﺗﻴﺐ ﻭﺍﻟﺘﱠ ْﺪﺭﹺﻳ ﹺ‬
‫ﺖ‬
‫ﺕ ﺇﱃ ﲪﺎ ﹴﻡ ﱂ ﺗﻨﻈ ْﺮ ﰲ ﹶﺃﻧْﺴﺎﺑﹺﻬﺎ ﻭﱂ ﺗﺘﺄﻣﱠ ﹾﻞ ﻣَﺨﻴﻠﺔ ﺍﳋﲑ ﰲ ﺧﻠﹾﻘﻬﺎ ﰒﱠ ﱂ ﺗﺮْﺽ ﺣﱴ ﺿﺮ ْﺑ َ‬ ‫ﺖ ﻋَﻤ ْﺪ َ‬‫ﻣﻦ ﺫﻟﻚ ﻭﺃﻧ َ‬
‫ﻬﺑﺎ ﺑ ﹶﻜﺮﱠٍﺓ ﻭﺍﺣﺪٍﺓ‬

‫ﺐ ﰲ ﺍﻟﺮﱡﺟﻮﻉ ﻓﺄﻣّﺎ ﰲ ﺍﻟﻀّﻼﻝ‬

‫ﻚ ﻭﺍﺣﺪٌ ﻣﻨﻬﺎ ﻭﺇﳕﺎ ﻛﺎﻥ ﺍﻟﻌَﺠ ُ‬
‫ﺐ ﻭﻻ ﻣُ ْﻨ ﹶﻜ ﹴﺮ ﺃﻻﹼ ﻳﺮﺟ َﻊ ﺇﻟﻴ َ‬
‫ﺠ ﹴ‬
‫ﺇﱃ ﺍﻟﻐﺎﻳﺔ ﻓﻠﻴﺲ ﺑ َﻌ َ‬
‫ﻓﻠﻴﺲ ﰲ ﺫﻟﻚ ﻋﺠﺐٌ ﻭﻋﻠﻰ ﺃﻧّﻪ ﻟﻮ ﺭﺟﻊ ﻣﻨﻬﺎ ﻭﺍﺣﺪٌ ﺃﻭ ﺃﻛﺜ ُﺮ ﻣﻦ ﺍﻟﻮﺍﺣ ِﺪ ﻟﻜﺎﻥ ﺧﻄﺆﻙ ﻣﻮﻓﹼﺮﹰﺍ ﻋﻠﻴﻚ ﻭﱂ‬
‫ﻕ ﻭﻋﻠﻰ ﻏﲑ ﺗﺪﺭﻳﺐ ‪) .‬‬ ‫ﺼ ُﻪ ﺧﻄﹸﺄ ﻣﻦ ﺃﺧﻄﺄ ﻷﻧّﻪ ﻟﻴﺲ ﻣﻦ ﺍﻟﺼﻮﺍﺏ ﺃﻥ ﳚﻲﺀ ﻃﺎﺋﺮﹰﺍ ﻣﻦ ﺍﻟﻐﺎﻳ ِﺔ ﻋﻠﻰ ﻏﲑ ِﻋ ْﺮ ﹴ‬‫ﻳﻨﺘﻘ ْ‬
‫ﻆ ﻣﺎ ﻳﻨﺒﻐﻲ ﺃﻥ‬
‫ﻉ ﻭﺍﻟﺸّﻮﻕ ( ﻭﺫﻟﻚ َﻳ ُﺪ ﱡﻝ ﻋﻠﻰ ﺛﺒﺎﺕ ﺍﻟﻌﻬﺪ ﻭﺣ ﹾﻔ ِ‬ ‫ﻛﺮﻡ ﺍﳊﹶﻤﺎﻡ ‪ ) ( . .‬ﺍﻹﻟﻒ ﻭﺍﻷﻧْﺲ ﻭﺍﻟﻨﱢﺰﺍ ُ‬
‫ﻒ ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﺍﳋﻠ ُﻖ ﰲ ﺑﻌﺾ ﺍﻟﻄﲑ ‪( .‬‬ ‫ﺻﺪْﻕ ﰲ ﺑﲏ ﺁﺩﻡ ﻓﻜﻴ َ‬ ‫ﻳُﺤﻔﹶﻆ ﻭﺻ ْﻮ ِﻥ ﻣﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺼﺎﻥ ﻭﺇﻧﻪ ﳋﻠﻖ ِ‬
‫ﻭﻗﺪ ﻗﺎﻟﻮﺍ ‪ :‬ﻋﻤﱠ َﺮ ﺍﻟﻠﹼﻪ ﺍﻟﺒُﻠﺪﺍﻥ ﲝﺐﱢ ﺍﻷﻭﻃﺎﻥ ‪.‬‬
‫ﺱ ﺑﺸﻲﺀ ِﻣ ْﻦ ﺃﻗﺴﺎﻣﻬﻢ ﺃﻗَﻨ َﻊ ﻣﻨﻬﻢ ﺑﺄﻭﻃﺎﻬﻧﻢ ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺰﱡﺑﲑ ‪ :‬ﻟﻴﺲ ﺍﻟﻨﱠﺎ ُ‬
 ‫ﻭﺃﺧﱪ ﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞﱠ ﻋﻦ ﻃﺒﺎﺋﻊ ﺍﻟﻨﱠﺎﺱ ﰲ ﺣﺐﱢ ﺍﻷﻭﻃﺎﻥ ﻓﻘﺎﻝ ‪ :‬ﻗﹶﺎﻟﹸﻮﺍ َﻭﻣَﺎ ﻟﻨَﺎ ﹶﺃﻻﹼ ﻧﻘﹶﺎِﺗ ﹶﻞ ﰲ ﺳَﺒﻴ ﹺﻞ ﺍﻟﻠﹼﻪ ﻭﻗ ْﺪ‬
‫ﺴﻜﹸ ْﻢ ﹶﺃ ﹺﻭ ﺍ ْﺧ ُﺮﺟُﻮﺍ ِﻣ ْﻦ ِﺩﻳَﺎ ﹺﺭ ﹸﻛ ْﻢ ﻣﺎ ﹶﻓﻌَﻠﻮﻩُ ﺇﻻﹼ‬
‫ﹸﺃ ْﺧ ﹺﺮ ْﺟﻨَﺎ ﻣﻦ ِﺩﻳَﺎ ﹺﺭﻧَﺎ َﻭﹶﺃ ْﺑﻨَﺎﺋﻨَﺎ ﻭﻗﺎﻝ ‪ :‬ﻭﹶﻟ ْﻮ ﺃﻧّﺎ ﻛﹶﺘ ْﺒﻨَﺎ َﻋ ﹶﻠ ْﻴ ﹺﻬ ْﻢ ﺃ ِﻥ ﺍ ﹾﻗُﺘﻠﹸﻮﺍ ﺃ ْﻧﻔﹸ َ‬
‫ﺴﺮﱠ ﹶﺃ ﹾﻥ َﺟ َﻤ َﻊ ﺍﻷ ْﻭﻃﹶﺎ ﹶﻥ ﻭﺍﳌ ﹶﻄﺮَﺍ ( ﻓﺘﺠ ُﺪ ُﻩ ﻳُﺮْﺳَﻞ ﻣ ْﻦ ﻣﻮﺿ ﹴﻊ‬
‫ﺖ ﻓﻴﻬ ْﻢ ﻛﻤ ْﻤﻄﹸﻮ ﹴﺭ ﺑَﺒ ﹾﻠﺪِﺗ ِﻪ ** ﻓ ُ‬
‫ﻗﹶﻠﻴﻞﹲ ﻣ ْﻨ ُﻬ ْﻢ ‪ ) .‬ﻭﻛﻨ ُ‬
‫ﻓﻴﺠﻲﺀ ﰒﱠ ﳜﺮﺝ ﻣﻦ ﺑﻴﺘﻪ ﺇﱃ ﺃﺿﻴﻖ ﻣﻮﺿﻊ ﻭﺇﱃ ﺭﺧﺎﻡ ﻭﻧﻘﺎﻥ ﻓﲑﺳﻞ ﻣﻦ ﺃﺑﻌﺪ ﻣﻦ ﺫﻟﻚ ﻓﻴﺠﻲﺀ ﰒ ﻳﺼﻨَﻊ ﺑﻪ ﻣﺜ ﹸﻞ‬
‫ﺫﻟﻚ ﺍﳌﺮﺍﺭ ﺍﻟﻜﺜﲑﺓ ﻭﻳﺰﺍﺩ ﰲ ﺍﻟﻔﺮﺍﺳﺦ ﰒ ﻳَﻜﻮﻥ ﺟﺰﺍﺅﻩ ﺃﻥ ﻳﻐﻤﱠﺮ ﺑﻪ ﻣﻦ ﺍﻟﺮﱠﻗﹼﺔ ﺇﱃ ﻟﺆﻟﺆﺓ ﻓﻴﺠﻲﺀ ﻭﻳﺴﺘَﺮَﻕ ﻣﻦ‬
‫ﻣﻨﺰﻝ‬

‫ﲔ ﻳﻨﺒﺖ ﺟﻨﺎﺣ ُﻪ ﳛﻦﱡ ﺇﱃ ﺇﻟﻔﻪ ﻭﻳﻨﺰﻉ ﺇﱃ ﻭﻃﻨﻪ ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﺻﺎﺣﺒﻪ ﻓﻴﻘﺺﱡ ﻭَﻳ ْﻐﱪُ ﻫﻨﺎﻙ ﺣﻮ ﹰﻻ ﻭﺃﻛﹶﺜ َﺮ ﻣﻦ ﺍﳊﻮﻝ ﻓﺤ َ‬
‫ﻀ ﹶﻞ ﻣﺎ ﺑﻴﻨﻬﻤﺎ ﳌﻮﺿ ﹺﻊ ﺗﺮﺑﻴﺘﻪ ﻭﺳﻜﻨﻪ ﻛﺎﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻟﻮ ﺃﺻﺎﺏ ﰲ‬ ‫ﺐﻓ ْ‬
‫ﺍﳌﻮﺿﻊ ﺍﻟﺜﱠﺎﱐ ﺃﻧﻔ َﻊ ﻟﻪ ﻭﺃﻧﻌ َﻢ ﻟﺒﺎﻟﻪ ﻓﻴَﻬ ُ‬
‫ﺸ َﺮ ﻣﺎ ﻫﻮ ﻓﻴﻪ ﰲ ﻭﻃﻨﻪ ‪.‬‬ ‫ﻏﹶﲑ ﺑﻼﺩِﻩ ﺍﻟﺮﱢﻳﻒ ﱂ ﻳﻘ ْﻊ ﺫﻟﻚ ﰲ ﻗﻠﺒﻪ ﻭﻫﻮ ﻳﻌﺎﳉﻬﻢ ﻋﻠﻰ ﺃﻥ ﻳُﻌﻄﹶﻰ ﻋُ ْ‬
‫ﺨﻠﹶﺼﹰﺎ ﺭﺟﻊ ﺇﻟﻴﻪ ﺣﺘﱠﻰ ﺭﲟﺎ ﹶﻓ َﻌ ﹶﻞ ﺫﻟﻚ ﻣِﺮﺍﺭﹰﺍ ﻭﺭﺑﱠﻤﺎ ﻃﺎﺭ َﺩ ْﻫ َﺮﻩُ ﻭﺟﺎ ﹶﻝ ﰲ ﺍﻟﺒﻼ ِﺩ‬
‫ﰒﱠ ﺭﺑﱠﻤﺎ ﺑﺎﻋﻪ ﺻﺎﺣﺒُﻪ ﻓﺈﺫﺍ ﻭﺟﺪ َﻣ ْ‬
‫ﺐ ﰲ ﺍﳍﻮﺍﺀ ﻭﺍﻟﻨﱠ ﹶﻈ َﺮ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﻓﻴﺒﺪﻭ ﻟﺼﺎﺣﺒﻪ ﻓﻴﻘﺺﱡ ﺟﻨﺎﺣَﻪ ﻭﻳُﻠﻘِﻴﻪ ﰲ ﺩﳝﺎﺱ ﻓﻴﻨﺒﺖ‬ ‫ﻒ ﺍﻟﻄﹼﲑﺍﻥ ﻭﺍﻟﺘﻘ ﱡﻠ َ‬‫ﻭﺃﻟ َ‬
‫ﺟﻨﺎ ُﺣ ُﻪ ﻓﻼ ﻳَﺬﹾﻫﺐ ﻋﻨﻪ ﻭﻻ ﻳﺘﻐﻴﱠﺮ ﻟﻪ َﻧ َﻌ ْﻢ ﺣَﺘﱠﻰ ﺭﺑّﻤﺎ ﺟَﺪَﻑ ﻭﻫﻮ ﻣﻘﺼﻮﺹٌ ﻓﺈﻣﱠﺎ ﺻﺎﺭ ﺇﻟﻴ ِﻪ ﻭﺇﻣّﺎ ﺑﻠ ﹶﻎ ﻋﺬﺭﹰﺍ ‪.‬‬

‫ﻗﺺ ﺟﻨﺎﺡ ﺍﳊﻤﺎﻡ‬

‫ﻭﻣﱴ ﻗﺺﱠ ﺃﺣﺪ ﺟﻨﺎﺣﻴﻪ ﻛﺎﻥ ﺃﻋﺠ َﺰ ﻟﻪ ﻋﻦ ﺍﻟﻄﹼﲑﺍﻥ ﻭﻣﱴ ﻗﺼﱢﻬﻤﺎ ﲨﻴﻌﹰﺎ ﻛﺎﻥ ﺃﻗﻮﻯ ﻟﻪ ﻋﻠﻴﻪ ﻭﻟﻜﻨ ُﻪ ﻻ ﻳ ْﺒﻌِﺪ ﻷﻧّﻪ‬
‫ﻒ ﺧﻠﻘﻪ ﻭﱂ ﻳﻌْﺘﺪﻝ ﻭﺯﻧﻪ ﻭﺻﺎ َﺭ ﺃﺣﺪُﳘﺎ ﻫﻮﺍﺋﻴﹰﺎ ﻭﺍﻵﺧﺮُ ﺃﺭﺿﻴﹰﺎ ﻓﺈﺫﺍ ﻗﺺّ‬ ‫ﺇﺫﺍ ﻛﺎﻥ ﻣﻘﺼﻮﺻﹰﺎ ﻣﻦ ِﺷﻖﱟ ﻭﺍﺣ ٍﺪ ﺍﺧﺘﻠ َ‬
‫ﺍﳉﻨﺎﺣﺎﻥ ﲨﻴﻌﹰﺎ ﻃﺎﺭ ﻭﺇﻥ ﻛﺎﻥ ﻣﻘﺼﻮﺻﹰﺎ ﻓﻘﺪ ﺑﻠﻎ ﺑﺬﻟﻚ ﺍﻟﺘﻌﺪﻳﻞ ﻣﻦ ﺟﻨﺎﺣﻴﻪ ﺃﻛﺜﺮ ﳑﺎ ﻛﺎﻥ ﻳﺒﻠﻎ ﻬﺑﻤﺎ ﺇﺫﺍ ﻛﺎﻥ‬
‫ﺃﺣﺪُﳘﺎ ﻭﺍﻓﻴﹰﺎ ﻭﺍﻵﺧﺮُ ﻣﺒﺘﻮﺭﹰﺍ ‪.‬‬
‫ﺐ ﺍﻟﺪﱢﻳﻚ ﺍﻟﺬﻱ ﻻﻳﻔﺨ ُﺮ ﻟﻠﺪﱢﻳﻚ ﺑﺸﻲ ٍﺀ ﻣﻦ‬
‫ﺐ ﺍﻟﺬﻱ َﺗﺪﱠﻋﻮﻥ ﻟﻪ ﺍﻹﻟﻒ ﻭﺛﺒﺎﺕ ﺍﻟﻌَﻬﺪ ﻻ ﻳﺒﻠ ﹸﻎ ﻫﺬﺍ ﻭﺻﺎﺣ ُ‬ ‫ﻓﺎﻟﻜﻠ ُ‬
‫ﺍﻟﻮﻓﺎﺀ ﻭﺍﳊﻔﺎﻅ ﻭﺍﻹﻟﻒ ﺃﺣﻖﱡ ﺑﺄﻻﹼ ﻳﻌﺮﹺﺽ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ‪.‬‬
‫ﺖ ﺇﺣﺪﻯ ﻳﺪﻳﻪ ﻓﺄﺭﺍﺩ ﺍﻟ َﻌﺪْﻭ ﻛﺎﻥ ﺧﻄﻮُﻩ ﺃﻗﺼﺮ ﻭﻛﺎﻥ ﻋﻦ‬ ‫ﻗﺎﻝ ‪ :‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻹﻧﺴﺎﻥ ﺷﺪﻳ َﺪ ﺍﳊﻀْﺮ ﻓﺈﺫﺍ ﻗﹸ ِﻄ َﻌ ْ‬
‫ﺏ‪.‬‬
‫ﺐ ﻭﻛﺎﻧﺖ ﻏﺎﹶﻳﹸﺔ ﳎﻬﻮﺩﻩ ﺃﻗﺮ َ‬
‫ﺫﻟﻚ ﺍﻟﻘﹶﺼﺪ ﻭﺍﻟﺴﱠﻨ ﹺﻦ ﺃﹶﺫﻫ َ‬

‫ﺖ ﺃﻥﹼ ﻧﺒﺎﺗَﺔ ﺍﻷَﻗﻄﻊ ﻭَﻛﺎﻥ ﻣ ْﻦ ﹶﺃ ِﺷﺪﱠﺍﺀ ﺍﻟﻔﺘﻴﺎﻥ ﻭﻛﺎﻧﺖ ﻳﺪُﻩ ﻗﻄﻌﺖ ﻣﻦ ﺩُﻭﻳ ﹺﻦ‬
‫ﺣﺪﻳﺚ ﻧﺒﺎَﺗ ﹶﺔ ﺍﻷﻗﻄﻊ ﻭﺧﺒّﺮﱐ ﻛﻢ ﺷﺌ َ‬
‫ﺖ ﻭﺇﻥ‬‫ﺏ ﺑﺴﻴﻔِﻪ ﻓﺈﻥ ﺃﺻﺎﺏ ﺍﻟﻀﱠﺮﻳﺒ ﹶﺔ ﹶﺛَﺒ َ‬
‫ﺐ ﻭﻛﺎﻥ ﺫﻟﻚ ﰲ ﺷﻘﱢﻪ ﺍﻷﻳﺴﺮ ﻓﻜﺎﻥ ﺇﺫﺍ ﺻﺎﺭ ﺇﱃ ﺍﻟﻘﺘﺎ ﹺﻝ ﻭﺿ َﺮ َ‬ ‫ﺍﳌﻨﻜ ﹺ‬
‫ﻂ ﻟﻮﺟﻬ ِﻪ ﺇﺫ ﱂ ﻳﻜ ْﻦ ﺟَﻨﺎﺣﻪ ﺍﻷﻳﺴﺮ ﻳُﻤﺴﻜﻪ ﻭﻳﺜﻘﹼﻠﻪ ﺣﱴ ﻳ ْﻌﺘَﺪ ﹶﻝ َﺑ َﺪﻧُﻪُ ‪.‬‬
‫ﺃﹶﺧﻄﺄ ﺳﻘ ﹶ‬
‫ﺕ ﻭﺍﻷﺭﺽ‬
‫ﳊﻤْﺪ ﻟﻠﹼﻪ ﻓﺎﻃ ﹺﺮ ﺍﻟﺴﱠﻤ ﻮَﺍ ِ‬ ‫ﺃﺟﻨﺤﺔ ﺍﳌﻼﺋﻜﺔ ﻭﻗﺪ ﻃﻌﻦ ﻗﻮﻡٌ ﰲ ﺃﺟﻨﺤﺔ ﺍﳌﻼﺋﻜﺔ ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ‪ :‬ﺍ ﹶ‬
 ‫ﳋ ﹾﻠ ﹺﻖ ﻣَﺎ ﻳﺸَﺎ ُﺀ ‪ .‬ﻭﺯﻋﻤﻮﺍ ﺃﻥﱠ ﺍﳉﻨﺎﺣﲔ‬
‫ﻉ َﻳﺰﹺﻳ ُﺪ ﰲ ﺍ ﹶ‬
‫ﺙ َﻭ ُﺭﺑَﺎ َ‬
‫ﺤ ٍﺔ َﻣ ﹾﺜﻨَﻰ َﻭﺛﹸﻼ ﹶ‬
‫ﻼ ﺃﹸﻭﱄ ﹶﺃ ْﺟﹺﻨ َ‬
‫ﺟَﺎﻋ ﹺﻞ ﺍ ﹾﻟ َﻤﻼﹶﺋ ﹶﻜ ِﺔ ﺭُﺳُ ﹰ‬
‫ﺖ ﻣﻌﺘﺪﻟﺔ ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺛﻼﹶﺛﺔ‬ ‫ﻛﺎﻟﻴﺪﻳﻦ ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﳉﻨﺎﺡ ﺍﺛﻨﲔ ﺃﻭ ﺃ ْﺭَﺑﻌَﺔ ﻛﺎﻧ ْ‬

‫ﻑ ﻣﻦ ﺍﻟﻄﱠﲑ ﺍﻟﺬﻱ ﺃﺣ ُﺪ ﺟﻨﺎﺣَﻴﻪ ﻣﻘﺼﻮﺹ ﻓﻼ ﻳﺴﺘﻄﻴﻊ ﺍﻟﻄﹼﻰ ﺭﺍﻥ ﻟﻌﺪﻡ ﺍﻟﺘﻌﺪﻳﻞ‬

‫ﺐ ﺍﻟﺜﱠﻼﺛ ِﺔ ﻛﺎﳉﺎ ِﺩ ُ‬
‫ﻛﺎﻥ ﺻﺎﺣ ُ‬
‫ﻒ َﺧ ﹾﻠﻘﹸﻪ ﻭﺻﺎﺭ ﺑَﻌْﻀُﻪ ﻳﺬﻫﺐ ﺇﱃ ﺃﺳ ﹾﻔ ﹶﻞ ﻭﺍﻵﺧﺮ ﺇﱃ ﻓﻮﻕ‬ ‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺃﺣ ُﺪ ﺟﻨﺎﺣﻴﻪ ﻭﺍﻓﻴﹰﺎ ﻭﺍﻵﺧﺮُ ﻣﻘﺼﻮﺻﹰﺎ ﺍﺧﺘﻠ َ‬
‫‪.‬‬
‫ﻱ ﻭﺍﻷﺭﺟﻞ ﰲ ﲨﻴﻊ ﺍﳊﻴﻮﺍﻥ ﻻ ﺗﻜﻮﻥ ﺇﻻﱠ ﺃﺯﻭﺍﺟﹰﺎ ﻓﻠﻮ ﺟﻌﻠﺘ ْﻢ ﻟ ﹸﻜﻞﱢ‬ ‫ﺡ ﻣﺜﻞ ﺍﻟﻴﺪ ﻭﻭﺟﺪﻧﺎ ﺍﻷﻳﺪ َ‬ ‫ﻭﻗﺎﻟﻮﺍ ‪ :‬ﺇﻧﱠﻤﺎ ﺍﳉﻨﺎ ُ‬
‫ﺺ ﺑﻮﺍﺣ ٍﺪ ﺃﻭ ﺃﻛﺜ َﺮ ﺑﻮﺍﺣ ٍﺪ ﱂ ﳒ ﻮﱢﺯﻩ ‪.‬‬
‫ﺡ ﱂ ُﻧ ْﻨ ِﻜ ْﺮ ﺫﻟﻚ ﻭﺇﻥ ﺟﻌﻠﺘﻤﻮﻫﺎ ﺃﻧﻘ َ‬
‫ﻭﺍﺣ ٍﺪ ﻣﻨﻬﻢ ﻣﺎﺋﹶﺔ ﺟَﻨﺎ ﹴ‬
‫ﺲ ﻟﻪ ﻗﹶﺮﻥ ﻭﺭﺃﻳﻨﺎ ﻣﺎ ﻟﻪ ﻗ ْﺮﻧَﺎﻥ ﺃﻣﻠﺴﺎﻥ ﻭﺭﺃﻳﻨﺎ ﻣﺎ ﻟﻪ (‬
‫ﻗﻴﻞ ﳍﻢ ‪ :‬ﻗﺪ ﺭﺃﻳﻨﺎ ﻣﻦ ﺫﻭﺍﺕ ﺍﻷﺭﺑﻊ ﻣﺎ ﻟﻴ َ‬
‫ﻗﺮﻧﺎﻥ ﳍﻤﺎ ﺷُﻌَﺐٌ ﰲ ﻣﻘﺎﺩﱘ ﺍﻟﻘﺮﻭﻥ ﻭﺭﺃﻳﻨﺎ ﺑﻌﻀَﻬﺎ ﺟُﻤّﹰﺎ ﻭﻷﺧَﻮﺍﺗِﻬﺎ ﻗﺮﻭﻥ ﻭﺭﺃﻳﻨﺎ ﻣﻨﻬﺎ ﻣﺎ ﻻ ﻳﻘﺎﻝ ﳍﺎ ُﺟﻢﱞ ﻷﻧﱠﻬﺎ‬
‫ﺕ ﺍﻟﻘﺮﻭﻥ ﻭﺭﺃﻳﻨﺎ ﻟﺒﻌﺾ ﺍﻟﺸﺎﺀ ِﻋﺪﱠﹶﺓ ﻗﺮﻭﻥ ﻧَﺎﺑﺘ ٍﺔ ﰲ ﻋﻈﻢ ﺍﻟﺮﱠﺃﺱ ﺃﺯﻭﺍﺟﹰﺎ ﻭﺃﻓﺮﺍﺩﹰﺍ ﻭﺭﺃﻳﻨﺎ‬‫ﻟﻴﺴﺖ ﳍﺎ ﺷﻜ ﹸﻞ ﺫﻭﺍ ِ‬
‫ﻗﺮُﻭًﻧﹰﺎ ﺟُﻮﻓﹰﺎ ﻓﻴﻬﺎ ﻗﺮﻭﻥ ﻭﺭﺃﻳﻨﺎ ﻗﺮﻭﻧﹰﺎ ﻻ ﻗﺮﻭ ﹶﻥ ﻓﻴﻬﺎ ﻭﺭﺃﻳﻨﺎﻫﺎ ﻣُﺼ َﻤﺘَﺔ ﻭﺭﺃﻳﻨﺎ ﺑﻌﻀَﻬﺎ ﻳﺘﺼُﻞ ﹶﻗ ْﺮﻧُﻪ ﰲ ﻛﻞﱢ ﺳﻨﺔ ﻛﻤﺎ‬
‫ﺾ ﺍﻷﺷﺠﺎﺭُ ﻭﺭﻗﻬﺎ ﻭﻫﻲ ﻗﹸﺮﻭﻥ ﺍﻷﻳﺎﺋ ﹺﻞ ﻭﻗﺪ ﺯﻋﻤﻮﺍ ﺃﻥﱠ ﻟﻠﺤِﻤﺎﺭ ﺍﳍﻨﺪﻱﱢ ﻗﺮﻧﹰﺎ ﻭﺍﺣﺪﹰﺍ ‪.‬‬ ‫ﺗﺴﻠﺦ ﺍﳊﻴﱠ ﹸﺔ ﺟﻠﺪَﻫﺎ ﻭﺗﻨﻔ ُ‬

‫ﺶ ﻛﺎﳋﹸﻔﺎﺵ ﻭﺭﺃﻳﻨﺎ ﻃﺎﺋﺮﹰﺍ ﻻﻳﻄﲑ ﻭﻫﻮ ﻭﺍﰲ ﺍﳉﹶﻨﺎﺡ ﻭﺭﺃﻳﻨﺎ ﻃﺎﺋﺮﹰﺍ ﻻ ﳝﺸﻲ‬ ‫ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﻃﺎﺋﺮﹰﺍ ﺷَﺪﻳ َﺪ ﺍﻟﻄﲑﺍﻥ ﺑﻼ ﺭﻳ ﹴ‬
‫ﻭﻫﻮ ﺍﻟﺰﱠﺭﺯﻭﺭ ﻭﳓﻦ ﻧُ ﺆْﻣﻦ ﺑﺄﻥﱠ ﺟﻌﻔﹶﺮﹰﺍ ﺍﻟﻄﱠﻴﺎ َﺭ ﺍﺑ َﻦ ﺃﰊ ﻃﺎﻟﺐ ﻟﻪ ﺟﻨﺎﺣﺎﻥ ﻳﻄﲑ ﻬﺑﻤﺎ ﰲ ﺍﳉِﻨﺎﻥ ُﺟﻌِﻼ ﻟﻪ ﻋﻮﺿﹰﺎ ﻣﻦ‬
‫ﻳﺪﻳﻪ ﺍﻟﻠﺘﲔ ﻗﻄﻌﺘﺎ ﻋﻠﻰ ﻟﻮﺍﺀ ﺍﳌﺴﻠﻤﲔ ﰲ ﻳﻮﻡ ﻣﺆﺗﺔ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺃﻋﺎﺟﻴﺐ ﺃﺻﻨﺎﻑ ﺍﳋﻠﻖ ‪.‬‬
‫ﻓﻘﺪ ﻳﺴﺘﻘﻴﻢ ﻭﻫﻮ ﺳﻬﻞﹲ ﺟﺎﺋﺰٌ ﺷﺎﺋﻊ ﻣﻔﻬﻮﻡ ﻭﻣﻌﻘﻮﻝ ﻗﺮﻳﺐٌ ﻏﲑ ﺑﻌﻴﺪ ﺃﻥ ﻳﻜﻮﻥ ﺇﹺﺫﺍ ﻭُﺿﻊ ﻃﺒﺎﻉ ﺍﻟﻄﺎﺋﺮ ﻋﻠﻰ ﻫﺬﺍ‬
‫ﲑ ﻫﺬﺍ ﺍﻟﺘﱠﺮﻛﻴﺐ ﺻﺎﺭﺕ‬ ‫ﺍﻟﻮﺿﻊ ﺍﻟﺬﻱ ﺗﺮﺍﻩ ﺃﻻﹼ ﻳﻄﲑ ﺇﻻﹼ ﺑﺎﻷﺯﻭﺍﺝ ﻓﺈﺫﺍ ﻭُﺿﻊ ﻋﻠﻰ ﻏﲑ ﻫﺬﺍ ﺍﻟ ﻮَﺿﻊ ﻭﺭﻛﱢﺐ ﻏ َ‬
‫ﺿ ﹺﻊ ﺃﺧﻼﻃﻪ ﻭﺃﻋﻀﺎﺋﻪ ﻭﺍﻣﺘﺰﺍﺟﺎﺗﻪ ﻛﺴﺎﺋﺮ ﺍﻟﻄﲑ ﳌﺎ‬
‫ﺛﻼﺛﺔ ﺃﺟﻨﺤﺔ َﻭﻓﹸﻮﻕ ﺗﻠﻚ ﺍﻟﻄﺒﻴﻌﺔ ﻭﻟﻮ ﻛﺎﻥ ﺍﻟ ﻮَﻃﻮﺍﻁ ﰲ ﻭ ْ‬
‫ﻃﺎﺭ ﺑﻼ ﺭﻳﺶ ‪.‬‬

‫ﺍﻟﻄﲑ ﺍﻟﺪﺍﺋﻢ ﺍﻟﻄﲑﺍﻥ ﻭﻗﺪ ﺯﻋﻢ ﺍﻟَﺒﺤْﺮﻳّﻮﻥ ﺃﻧّﻬﻢ ﻳﻌﺮﻓﻮﻥ ﻃﺎﺋﺮﹰﺍ ﱂ ﻳﺴﻘﻂ ﻗﻂﹼ ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﺳﻘﻮﻃﻪ ﻣﻦ ﻟ ُﺪ ﹾﻥ‬
‫ﺐ ﺭﻳﺸﻪ ﰒﱠ ﻳﻄﲑ ﻓﻠﻴﺲ ﻟﻪ ﺭﹺﺯﻕ ﺇﻻﹼ ﻣﻦ ﺑﻌﻮﺽ ﺍﳍﻮﺍﺀ ﻭﺃﺷﺒﺎﻩ ﺍﻟﺒَﻌﻮﺽ ﺇﻻﹼ ﹶﺃﻧﱠﻪُ‬ ‫ﺧﺮﻭﺟ ِﻪ ﻣﻦ ﺑﻴﻀﻪ ﺇﱃ ﺃﻥ ﻳﺘﻢﱠ ﻗﺼ ُ‬
‫ﲑ ﺍﻟﻌﻤﺮ ﺳﺮﻳ ُﻊ ﺍﻻﳓﻄﺎﻡ ‪.‬‬
‫ﻗﺼ ُ‬
‫ﻒ‬
‫ﲑ ﻋﺠْﻨﻪ ﺍﻷ ﻭﱠﻝ ﻓﻴﻌﻴﺶ ﺿﻌ َ‬ ‫ﺑﻘﻴﺔ ﺍﳊﺪﻳﺚ ﰲ ﺃﺟﻨﺤﺔ ﺍﳌﻼﺋﻜﺔ ﻭﻟﻴﺲ ﲟﺴﺘﻨﻜﺮ ﺃﻥ ﻳُﻤﺰَﺝ ﺍﻟﻄﺎﺋﺮ ﻭﻳُ ْﻌﺠَﻦ ﻏ َ‬
‫ﺫﻟﻚ ﺍﻟﻌُﻤﺮ ﻭﻗﺪ ﳚﻮﺯ ﺃﻳﻀﹰﺎ ﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﻣﻮﺿ ُﻊ ﺍﳉﹶﻨﺎﺡ ﺍﻟﺜﺎﻟﺚ ﺑﲔ ﺍﳉﹶﻨﺎﺣﲔ ﻓﻴﻜﻮﻥ ﺍﻟﺜﺎﻟﺚ ﻟﻠﺜﺎﱐ ﻛﺎﻟﺜﺎﱐ ﻟﻸ ﻭّﻝ‬
‫ﻭﺗﻜﻮﻥ ﻛ ﱡﻞ ﻭﺍﺣﺪ ٍﺓ ﻣﻦ ﺭﻳﺸ ٍﺔ ﻋﺎﻣﻠ ﹰﺔ ﰲ ﺍﻟﱵ ﺗﻠﻴﻬﺎ ﻣﻦ ﺫﻟﻚ ﺍﳉﺴﻢ ﻓﺘﺴﺘﻮﻱ ﰲ ﺍﻟﻘﻮﻯ ﻭﰲ ﺍﳊِﺼﺺ ‪.‬‬
 ‫ﻭﻟ َﻌﻞﱠ ﺍﳉﹶﻨﺎﺡ ﺍﻟﺬﻱ ﺃﻧﻜﺮﻩ ﺍﳌﻠﺤ ُﺪ ﺍﻟﻀﱠﻴﱢ ُﻖ ﺍﻟَﻌﻄﹶﻦ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﻣﺮﻛ ُﺰ ﻗﻮﺍ ِﺩ ِﻣ ِﻪ ﰲ ﺣﺎﻕﱢ ﺍﻟﺼﱡﻠﺐ ‪.‬‬
‫ﻭﻟ َﻌﻞﱠ ﺫﻟﻚ ﺍﳉﻨﺎﺡ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺮﻳﺸﺔ ﺍﻷﻭﱃ ﻣﻨﻪ ﻣﻌﻴﻨﺔ ﻟﻠﺠﻨَﺎﺡ ﺍﻷﳝﻦ ﻭﺍﻟﺜﺎﻧﻴﺔ ﻣﻌﻴﻨﺔ ﻟﻠﺠﻨﺎﺡ ﺍﻷﻳﺴﺮ ﻭﻫﺬﺍ ﳑﺎ‬
‫ﻻﻳﻀﻴ ُﻖ ﻋﻨﻪ ﺍﻟﻮﻫﻢ ﻭﻻ ﻳﻌﺠﹺﺰ ﻋﻨﻪ ﺍﳉﻮﺍﺯ ‪.‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﳑﻜﻨﹰﺎ ﰲ ﻣﻌﺮﻓﺔ ﺍﻟﻌﺒﺪ ﲟﺎ ﺃﻋﺎﺭﻩ ﺍﻟﺮ ﺏﱡ ﺟﻞﹼ ﻭﻋﺰﱠ ﻛﺎﻥ ﺫﻟﻚ ﰲ ﻗﺪﺭﺓ ﺍﻟﻠﹼﻪ ﺃﺟﻮﺯ (‬
‫ﻭﻣﺎ ﺃﻛﺜﺮ ﻣﻦ ﻳﻀﻴ ُﻖ ﺻﺪﺭُﻩ ﻟﻘﻠﱠﺔ ﻋﻠﻤﻪ ‪.‬‬

‫ﺃﻋﻀﺎﺀ ﺍﳌﺸﻲ ﻟﺪﻯ ﺍﳊﻴﻮﺍﻥ ﻭﺍﻹﻧﺴﺎﻥ‬

‫ﻭﻗﺪ ﻋﻠﻤﻮﺍ ﺃﻥﱠ ﻛﻞﹼ ﺫﻱ ﺃﺭﺑ ﹴﻊ ﻓﺈﻧّﻪ ﺇﺫﺍ ﻣَﺸﻰ ﻗﺪّﻡ ﺇﺣﺪِﻯ ﻳﺪﻳﻪ ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﺴﺘﻌﻤﻞ ﺍﻟﻴَﺪ ﺍﻷﺧﺮﻯ ﻭﻳﻘﺪﱢﻣﻬﺎ َﺑ ْﻌ َﺪ‬
‫ﺍﻷﻭﱃ ﺣَﺘّﻰ ﻳﺴﺘﻌﻤﻞ ﺍﻟﺮﱢﺟﻞ ﺍﳌﺨﺎﻟﻔﺔ ﻟﺘﻠﻚ ﺍﻟﻴﺪ ‪ :‬ﺇ ﹾﻥ ﻛﺎﻧﺖ ﺍﻟﻴ ُﺪ ﺍﳌﺘﻘﺪّﻣﺔ ﺍﻟﻴﻤﲎ ﺣﺮﱠ َﻙ ﺍﻟﺮﱢ ْﺟ ﹺﻞ ﺍﻟﻴﺴﺮﻯ ﻭﺇﺫﺍ‬
‫ﺣَﺮّﻙ ﺍﻟﺮﺟﻞ ﺍﻟﻴﺴﺮﻯ ﱂ ﳛﺮﱢﻙ ﺍﻟﺮﱢﺟْﻞ ﺍﻟﻴﻤﲎ ﻭﻫﻮ ﺃ ﹾﻗ َﺮﺏُ ﺇﻟﻴﻬﺎ ﻭﺃﺷﺒﻪ ﻬﺑﺎ َﺣﺘﱠﻰ ﳛﺮﱢﻙ ﺍﻟَﻴ َﺪ ﺍﻟﻴﺴﺮﻯ ﻭﻫﺬﺍ ﻛﺜﲑ ‪.‬‬

‫ﻭﰲ ﻃﺮﻳ ﹴﻖ ﺃﺧﺮﻯ ﻓﻘﺪ ﻳﻘﺎﻝ ‪ :‬ﺇﻥﱠ ﻛﻞﱠ ﺇﻧﺴﺎ ِﻥ ﻓﺈﳕﺎ ﺭُ ﹾﻛﺒَﺘﻪ ﰲ ﹺﺭِﺟﻠﻪ ﻭﲨﻴ َﻊ ﺫﻭﺍﺕ ﺍﻷﺭﺑَﻊ ﻓﺈَﻧّﻤﺎ ﺭُﻛﺒﻬﺎ ﰲ ﺃﻳﺪﻳﻬﺎ‬
‫ﻭﻛ ﱡﻞ ﺷﻲﺀ ﺫﻱ ﻛﻒﱢ ﻭﺑَﻨﺎﻥ ﻛﺎﻹﻧﺴﺎﻥ ﻭﺍﻟﻘﺮﺩ ﻭﺍﻷﺳﺪ ﻭﺍﻟﻀﱠﺐّ ﻭﺍﻟﺪﱡﺏ ﻓﻜﻔﱡﻪ ﰲ ﻳﺪﻩ ﻭﺍﻟﻄﱠﺎﺋﺮ ﻛﻔﹼﻪ ﰲ ﺭﺟﻠﻪ ‪.‬‬
‫ﺖ ﺃﺣﺪﹰﺍ ﻟﻴﺲ ﻟﻪ ﻳَﺪٌ ﺇﻻﹼ ﻭﻫﻮ ﻳﻌﻤﻞ ﺑﺮﺟﻠﻴﻪ ﻣﺎ ﻛﺎﻥ‬ ‫ﺍﺳﺘﻌﻤﺎﻝ ﺍﻹﻧﺴﺎﻥ ﺭﺟﻠﻴﻪ ﻓﻴﻤﺎ ﻳﻌﻤﻠﻪ ﰲ ﺍﻟﻌﺎﺩﺓ ﺑﻴﺪﻳﻪ ﻭﻣﺎ ﺭﺃﻳ ُ‬
‫ﺖ ﻗﻮﻣﹰﺎ ﻳﺘﻜﻠﹼﻔﻮﻧﻪ ﺑﺄﺭﺟﻠﻬﻢ ‪.‬‬
‫ﻳﻌﻤﻞ ﺑﻴﺪﻳﻪ ﻭﻣﺎ ﺃﻗﻒ ﻋﻠﻰ ﺷﻲﺀ ﻣﻦ ﻋﻤﻞ ﺍﻷﻳﺪﻱ ﺇﻻﹼ ﻭﺃﻧﺎ ﻗﺪ ﺭﺃﻳ ُ‬
‫ﱐ ﺭﹺﻃﻠﻴﱠﺎﺕ ﻭﻓﻘﱠﺎﻋِﻴّﺎﺕ ﻓﺮﺍﻫﻨﻮﻩ‬
‫ﺖ ﻭﺍﺣﺪﹰﺍ ﻣﻨﻬﻢ ﺭﺍﻫ َﻦ ﻋﻠﻰ ﺃﻥ ﻳُﻔﺮﹺﻍ ﺑﺮﺟﻠﻴﻪ ﻣﺎ ﰲ َﺩﺳْﺘﻴﺠﺔ ﻧﺒﻴﺬ ﰲ ﻗﻨﺎ ﹶّ‬
‫ﻭﻟﻘﺪ ﺭﺃﻳ ُ‬
‫ﻭﺃﺯﻋﺠﲏ ﺃﻣﺮٌ ﻓﺘﺮﻛﺘﻪ ﻋﻨﺪ ﺛﻘﺎﺕ ﻻ ﺃﺷﻚ ﰲ ﺧﱪﻫﻢ ﻓﺰﻋﻤﻮﺍ ﺃﻧّﻪ ﻭَﻓﹶﻰ ﻭﺯﺍﺩ ﻗﻠﺖ ‪:‬‬

‫ﺖ ﻗﻮﻟﹶﻜﻢ ﻭﰱ ﻓﻤﺎ ﻣﻌﲎ ﻗﻮﻟﻜﻢ ﺯﺍﺩ ﻗﺎﻟﻮﺍ ‪ :‬ﻫﻮ ﺃﻧّﻪ ﻟﻮ ﺻﺐﱠ ﻣﻦ ﺭﺃﺱ ﺍﻟﺪّﺳﺘﻴﺠﺔ ﺣﻮﺍﱄ ﺃﻓﻮﺍﻩ ﺍﻟﻘﻨﺎﱐﹼ‬ ‫ﻗﺪ ﻋﺮَﻓ ُ‬
‫ﻛﻤﺎ ﻳﻌﺠﹺﺰ ﻋﻦ ﺿَﺒﻄﻪ ﲨﻴ ُﻊ ﺃﺻﺤﺎﺏ ﺍﻟﻜﻤﺎﻝ ﰲ ﺍﳉﻮﺍﺭﺡ ﳌﺎ ﺃﻧﻜﺮﻧﺎ ﺫﻟﻚ ﻭﻟﻘﺪ ﻓﺮﱠﻍ ﻣﺎ ﻓﻴﻬﺎ ﰲ ﲨﻴﻊ ﺍﻟﻘﻨﺎﱐ‬
‫ﻓﹶﻤﺎ ﺿﻴّ َﻊ ﺃﻭﻗﻴﱠﹰﺔ ﻭﺍﺣﺪﺓ ‪.‬‬
‫ﻼ‬
‫ﻗﻴﺎﻡ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺑﻌﻤﻞ ﺩﻗﻴﻖ ﰲ ﺍﻟﻈﻼﻡ ﻭﺧﺒﱠﺮﱐ ﺍﳊﺰَﺍﻣﻲﱡ ﻋﻦ ﺧﻠﻴﻞ ﺃﺧﻴﻪ ﺃﻧّﻪ ﻣﱴ ﺷﺎﺀ ﺃﻥ َﻳ ْﺪﺧُ ﹶﻞ ﰲ ﺑﻴﹺﺖ ﻟﻴ ﹰ‬
‫ﺑﻼ ﻣﺼﺒﺎﺡ ﻭﻳﻔﺮﻍ ﻗﺮﺑﺔ ﰲ ﻗﻨﺎﱐﹼ ﻓﻼ ﻳﺼﺐﱡ ﺇﺳﺘﺎﺭﹰﺍ ﻭﺍﺣﺪﹰﺍ ﻓﻌﻠﻪ ‪.‬‬
‫ﻭﻟﻮ ﺣﻜﻰ ﱄ ﺍﳊﺰﺍﻣﻲﱡ ﻫﺬﺍ ﺍﻟﺼﱠﻨﻴ َﻊ ﻋﻦ ﺭﺟﻞ ﻭُﻟِﺪ ﺃﻋﻤﻰ ﺃﻭ ﻋﻤﻲ ﰲ ﺻﺒﺎﻩ ﻛﺎﻥ ﻳﻌﺠﺒﲏ ﻣﻨﻪ ﺃﻗ ﱡﻞ ﻓﺄﻣّﺎ ﻣﻦ ﺗﻌ ﻮّﺩ‬
‫ﺃﻥ ﻳﻔﻌﻞ ﻣﺜﻞ ﺫﻟﻚ ﻭﻫﻮ ﻳﺒﺼﺮ ﻓﻤﺎ ﺃﺷﺪﱠ ﻋﻠﻴﻪ ﺃﻥ ﻳﻔﻌﻠﻪ ﻭﻫﻮ ﻣﻐﻤَﺾ ﺍﻟﻌﻴﻨﲔ ﻓﺈﻥ ﻛﺎﻥ ﺃﺧﻮﻩ ﻗﺪ ﻛﺎﻥ ﻳﻘﺪﺭ ﻋﻠﻰ‬
‫ﺫﻟﻚ ﺇﺫﺍ ﻏﻤﱠﺾ ﻋﻴﻨﻴﻪ ﻓﻬﻮ ﻋﻨﺪﻱ ﻋﺠﺐ ﻭﺇﻥ ﻛﺎﻥ ﻳﺒﺼﺮ ﰲ ﺍﻟﻈﻠﻤﺔ ﻓﻬﻮ ﻗﺪ ﺃﺷﺒﻪ ﰲ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﺍﻟﺴﱢﻨّﻮ َﺭ ﻭﺍﻟﻔﺄﺭ‬
‫ﻓﺈﻥﱠ ﻫﺬﺍ ﻋﻨﺪﻱ ﻋﺠﺐٌ‬

‫ﺁﺧﺮ ﻭﻏﺮﺍﺋﺐ ﺍﻟﺪﱡﻧﻴﺎ ﻛﺜﲑﺓ ﻋﻨﺪ ﻛﻞﹼ ﻣﻦ ﻛﺎﻥ ﻛﻠﻔﹰﺎ ﺑﺘَﻌﺮﺍﻓﻬﺎ ﻭﻛﺎﻥ ﻟﻪ ﰲ ﺍﻟﻌﻠﻢ ﺃﺻﻞﹲ ﻭﻛﺎﻥ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﺘَﺒﻴﱡ ﹺﻦ‬
‫َﻧﺴَﺐ ‪( .‬‬
‫ﺍﺧﺘﻼﻑ ﺃﺣﻮﺍﻝ ﺍﻟﻨﺎﺱ ﻋﻨﺪ ﲰﺎﻋﻬﻢ ﻟﻠﻐﺮﺍﺋﺐ ﻭﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻻ ﲡﺪّﻫﻢ ﺇﻻﱠ ﰲ ﺣﺎﻟﺘﲔ ‪ :‬ﺇﻣّﺎ ﰲ ﺣﺎ ﹺﻝ ﺇﻋﺮﺍﺽ ﻋﻦ‬
‫ﺐ ﻭﺇﻧﻜﺎ ﹴﺭ ﻭﺗﺴﺮّﻉ ﺇﱃ ﺃﺻﺤﺎﺏ ﺍﻻﻋﺘﺒﺎﺭ ﻭﺗﺘﺒﱡ ﹺﻊ ﺍﻟﻐﺮﺍﺋﺐ ﻭﺍﻟﺮﻏﺒ ِﺔ ﰲ‬
‫ﺍﻟﺘﺒﻴﱡﻦ ﻭﺇﳘﺎﻝ ﻟﻠﻨّﻔﺲ ﻭﺇﻣﱠﺎ ﰲ ﺣﺎ ﹺﻝ ﺗﻜﺬﻳ ﹴ‬
‫ﺍﻟﻔﻮﺍﺋﺪ ﰒﱠ ﻳﺮﻯ ﺑﻌﻀﻬﻢ ﺃﻥﱠ ﻟﻪ ﺑﺬﻟﻚ ﺍﻟﺘﻜﺬﻳﺐ ﻓﻀﻴﻠ ﹰﺔ ﻭﺃﻥﹼ ﺫﻟﻚ ﺑﺎ ﺏٌ ﻣﻦ ﺍﻟﺘﻮﻗﱢﻲ ﻭﺟﻨﺲٌ ﻣﻦ ﺍﺳﺘﻌﻈﺎﻡ ﺍﻟﻜﺬﺏ‬
‫ﻕ ﻭﺑﺌﺲ ﺍﻟﺸﻲﺀ ﻋﺎﺩﺓ ﺍﻹﻗﺮﺍﺭ ﻭﺍﻟﻘﺒﻮﻝ ﻭﺍﳊﻖﱡ ﺍﻟﺬﻱ ﺃﻣﺮ ﺍﻟﻠﹼﻪ‬‫ﻭﺃﻧّﻪ ﱂ ﻳﻜﻦ ﻛﺬﻟﻚ ﺇﻻﱠ ﻣﻦ ﺣﺎﻕﱢ ﺍﻟﺮﱠﻏﺒ ِﺔ ﰲ ﺍﻟﺼﱢﺪ ﹺ‬
‫ﺾ ﻭﺍﺳﺘﺤﺎﻝ ﻭﺍﻵﺧﺮ ﻣﺎ ﺍﻣْﺘﻨﻊ ﰲ‬ ‫ﺗﻌﺎﱃ ﺑﻪ ﻭﺭﻏﺐ ﻓﻴﻪ ﻭﺣﺚﱠ ﻋﻠﻴﻪ ﺃﻥ ﻧﻨﻜﺮ ﻣﻦ ﺍﳋﱪ ﺿﺮﺑﲔ ‪ :‬ﺃﺣﺪﳘﺎ ﻣﺎ ﺗﻨﺎﹶﻗ َ‬
‫ﱪ ﻣﻦ ﻫﺬﻳﻦ ﺍﻟﺒﺎﺑﲔ ﻭﺟﺮﻯ ﻋﻠﻴﻪ ﺣﻜﻢ ﺍﳉﻮﺍﺯ ﻓﺎﻟﺘﺪﺑﲑ ﰲ ﺫﻟﻚ‬ ‫ﺍﻟﻄِﺒﻴﻌﺔ ﻭﺧﺮﺝ ﻣﻦ ﻃﺎﻗﺔ ﺍﳋﻠﻘﺔ ﻓﺈﺫﺍ ﺧﺮﺝ ﺍﳋ ُ‬
‫ﺍﻟﺘﺜﺒﺖ‬

‫ﻭﺃﻥ ﻳﻜﻮﻥ ﺍﳊﻖﱡ ﰲ ﺫﻟﻚ ﻫﻮ ﺿﺎﻟﹼﺘﻚ ﻭﺍﻟﺼﱢﺪﻕ ﻫﻮ ﺑُﻐﻴﺘﻚ ﻛﺎﺋﻨﹰﺎ ﻣﺎ ﻛﺎﻥ ﻭﻗﹶﻊ ﻣﻨﻚ ﺑﺎﳌﻮﺍﻓﻘ ِﺔ ﺃﻡ ﻭﻗﻊ ﻣﻨﻚ‬
‫ﺏ ﺍﳊﻖﱢ ﻭﲦﺮَﺓ ﺍﻟﺼﱢﺪﻕ ﺃﺟﺪﻯ ﻋﻠﻴﻚ ﻣﻦ ﺗﻠﻚ ﺍﳌﻮﺍﻓﻘ ِﺔ ﱂ ﺗﻘﹶﻊ ﻋﻠﻰ ﺃﻥ ﺗﻌﻄِﻲ‬ ‫ﺑﺎﳌﻜﺮﻭﻩ ﻭﻣﱴ ﱂ ﺗﻌﻠﻢ ﹶﺃﻥﹼ ﺛﻮﺍ َ‬
‫ﺖ َﺣﻘﹼﻪ ‪.‬‬
‫ﺍﻟﺘﺜﺒ َ‬
‫ﻗﺎﻝ ‪ :‬ﻭﻫﻢ ﻳﺼﻔﻮﻥ ﺍﻟﺮﱠﻣﺎﺩ ﺍﻟﺬﻱ ﺑﲔ ﺍﻷﺛﺎﰲﹼ ﺑﺎﳊﻤﺎﻣ ِﺔ ﻭﳚﻌﻠﻮﻥ ﺍﻷﺛﺎﰲﱠ ﺃﻇﺂﺭﹰﺍ ﳍﺎ ﻟﻼﳓﻨﺎﺀ ﺍﻟﺬﻱ ﰲ ﺃﻋﺎﱄ ﺗﻠﻚ‬
‫ﻕ ﰲ ﺍﻟﺪﱠﺍ ﹺﺭ‬
‫ﺍﻷﺣﺠﺎﺭ ﻭﻷﻧﱠﻬﺎ ﻛﺎﻧﺖ ﻣﻌﻄﹼﻔﺎﺕ ﻋﻠﻴﻬﺎ ﻭﺣﺎﻧﻴﺎﺕ ﻋﻠﻰ ﺃﻭﻻﺩﻫﺎ ﻗﺎﻝ ﺫﻭ ﺍﻟﺮﱡﻣﱠﺔ ‪ ) :‬ﻛﺄﻥﱠ ﺍﳊﻤﺎ َﻡ ﺍﻟﻮُ ْﺭ َ‬
‫َﺟﺜﱠﻤﺖ ** ﻋﻠﻰ َﺧﺮﹺﻕ ﺑﲔ ﺍﻷﺛﺎﰲ ﺟَﻮﺍ ﹺﺯﻟﹸﻪ ( ﺷﺒّﻪ ﺍﻟﺮّﻣﺎﺩ ﺑﺎﻟﻔﺮﺍﺥ ﻗﺒﻞ ﺃﻥ ﺗﻨﻬﺾ ﻭﺍﳉﹸﺜﻮﻡ ﰲ ﺍﻟﻄﲑ ﻣﺜﻞ ﺍﻟﺮﱡﺑﻮﺽ‬
‫ﲔ ﰲ ﻣَﻈﻠﻮ َﻣَﺘ ْﻴ ﹺﻦ ﹸﻛﺪَﺍﳘﺎ (‬
‫ﺙ ﺭَﻣﺎﺩ ﻛﺎﳊﻤﺎﻣﺔ ﻣﺎِﺛﻞ ** ﻭﻧُ ْﺆَﻳ َ‬
‫ﰲ ﺍﻟﻐﻨﻢ ﻭﻗﺎﻝ ﺍﻟﺸﻤﺎﺥ ‪ ) :‬ﻭﺇﺭ ِ‬

‫ﲑ ﺧﻮﺍﻟ ٍﺪ ﻟﹸ ﻮﱢﺣْﻦ ﺣَﱴ‬

‫ﻱ ** ﻛﺒﺎﻗﻲ ﺍﻟﻮﺣْﻲ ُﺧﻂﱠ ﻋﻠﻰ ﺇﻣﺎﻡ ( ﻭﻏ ﹺ‬ ‫ﺨﺪﱢ ﻧُ ْﺆ ﹴ‬
‫ﺕ ﻏﲑ َﻣ َ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻴﱠﺔ ‪ِ ) :‬ﻣ َﻦ ﺍﻟ َﻌﺮَﺻﺎ ِ‬
‫ﻬﺑﻦﱠ ﻋﻼﻣﺔﹲ ﻣﻦ ﻏﲑ ﺷﺎﻡ ) ﻛﺄﻥﹼ ﻬﺑﺎ ﲪﺎﻣَﺎﺕ ﺛﹶﻼﺛﹰﺎ ** َﻣﹶﺜ ﹾﻠ َﻦ ﻭﱂ َﻳ ِﻄ ْﺮ ﹶﻥ َﻣ َﻊ ﺍﳊﻤﺎ ﹺﻡ ( ﻭﻗﺎﻝ ﺍﻟ َﻌﺮْﺟﻲ ‪ ) :‬ﻭ َﻣﺮْﺑﻂ‬
‫ﺴ ﹾﻔ ْﻊ ﹶﺛ َﻮ ْﻳ َﻦ ﺍﻟ َﻌﺎ َﻡ ﻭﺍﻟﻌَﺎ َﻡ ﻗْﺒ ﹶﻠﻪُ **‬
‫ﺏ ﻛﺠُﺜﹾﻤﺎ ِﻥ ﺍﳊﻤﺎﻣ ِﺔ ﻫﺎ ِﻣﺪُ ( ﻭﻗﺎﻝ ﺍﻟَﺒﻌِﻴﺚ ‪َ ) :‬ﻭَﻳ ُ‬‫ﺱ ﻭﺧَﻴﻢٌ ﻣُﺼَﺮﱠﻉٌ ** ﻭﻫﺎ ﹴ‬‫ﺃ ﹾﻓﺮَﺍ ﹴ‬
‫ﺡ‬
‫ﺐ ( ﻭﻗﺎﻟﻮﺍ ﰲ ﻧﻮﺡ ﺍﳊﻤﺎﻡ ﻗﺎﻝ ﺟﹺﺮﺍﻥ ﺍﻟﻌَﻮﺩ ‪ ) :‬ﻭﺍﺳﺘﻘﺒﻠﻮﺍ ﻭﺍﺩِﻯ ﹰﺍ ﻧﻮ ُ‬ ‫ﺼ ﹺ‬
‫َﻭ َﺳﺤْﻖ ﺭَﻣﺎ ٍﺩ ﻛﺎﻟﻨﱠﺼﻴﻒ ﻣﻦ ﺍﻟﻌ ْ‬
‫ﻁ ﻣَﺜﺎﻛﻴ ﹺﻞ (‬
‫ﺕ ﺃﻧﺒﺎ ٍ‬
‫ﺍﳊﻤﺎ ﹺﻡ ﹺﺑِﻪ ** ﻛﺄﻧّﻪ ﺻﻮ ُ‬

‫ﻼ ﻭﺯﺭﻋﹰﺎ‬
‫ﺢ ﺑﻄﻨ ُﻪ ** ﺧﻴ ﹰ‬
‫ﻭﻗﺎﻟﻮﺍ ﰲ ﺍﺭﺗﻔﺎﻉ ﻣﻮﺍﺿ ﹺﻊ ﺑُﻴﻮﺗِﻬﺎ ﻭﺃﻋﺸﺎﺷﻬﺎ ﻭﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪ ) :‬ﺃﱂ ﺗﺮ ﺃﻥ ﺍﻟﻌِﺮْﺽ ﺃﺻَﺒ َ‬
‫ﻕ ﻓﻴﻪ ﻗﺮﺍﻣﺼَﺎ ( ﻭﻗﺎﻝ ﻋﻤﺮﻭ ﺑﻦ‬ ‫ﻧﺎﺑﺘﹰﺎ ﻭﻓﹶﺼﺎﻓﺼﺎ ( ) ﻭﺫﺍ ﺷُﺮُﻓﺎﺕ ﻳﻘﺼُﺮ ﺍﻟﻄﹼﺮﻑ ﺩﻭﻧَﻪ ** َﺗﺮَﻯ ﻟﻠﺤﻤﺎﻡ ﺍﻟﻮﺭ ﹺ‬
‫ﺱ ** ﺗﺘﻐﻨﱠﻰ‬‫ﺖ ﻣﻦ ﻣﺴﺎﻛ ﹺﻦ ﻗﻮﻣﻲ ** ﻭﺍﻟﻘﹸﺼﻮﺭ ﺍﻟﱵ ﻬﺑﺎ ﺍﻵﻃﺎ ُﻡ ( ) ﻛﻞﱠ ﻗﺼ ﹴﺮ ﻣﺸﻴّ ٍﺪ ﺫﻱ ﺃﻭﺍ ﹴ‬ ‫ﺍﻟﻮﻟﻴﺪ ‪ ) :‬ﻓﺘﺒﺪﱠﻟ ُ‬
‫ﻑ ﺍﻟﺮﱠﻛﺎﻳﺎ ﻭﻻ ﻳﻜﻮﻥ ﺫﻟﻚ ﺇﻻﹼ ِﻟﻠﹾﻮﺣﺸﻲﱢ ﻣﻨﻬﺎ ﻭﰲ ﺍﻟﺒﹺﲑ ﺍﻟﱵ‬ ‫ﻋﻠﻰ ﺫﹸﺭﺍﻩ ﺍﳊﻤﺎ ُﻡ ( ﻭﺍﳊﻤﺎﻡ ﺃﻳﻀﹰﺎ ﺭﲟﺎ ﺳﻜﻦ ﺃ ْﺟ ﻮَﺍ َ‬
‫ﺖ ** ﺣَﻤﺎﻣﹰﺎ ﻓِﻲ ﻣﺴﺎ ِﻛﻨﹺﻪ ﹶﻓﻄﹶﺎﺭَﺍ ( ﻳﻘﻮﻝ ‪ :‬ﺍﺳﺘﻘﻰ ﹺﺑﺴُﻔﺮﹺﺗﻪ ﻣﻦ‬
‫ﻻ ﺗُﻮﺭﺩ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﺑﺪﻟﻮ ﻏﲑ ﻣُﻜ َﺮَﺑٍﺔ ﺃﺻﺎﺑ ْ‬
‫ﻫﺬﻩ ﺍﻟﺒﺌﺮ ﻭﱂ ﻳﺴﺘ ﹺﻖ ﺑﺪَﻟ ﹴﻮ ﻭﻫﺬﻩ ﺑﺌﺮ ﻗﺪ ﺳﻜﻨﻬﺎ ﺍﳊﻤﺎﻡ ﻷﻧّﻬﺎ ﻻ ﺗُﻮ َﺭﺩُ‬

‫ﺖ ﺑﻠﺤ ﹴﻦ‬
‫ﻭﻗﺎﻝ ﺟﻬﻢ ﺑﻦ ﺧﻠﻒ ‪ ) :‬ﻭﻗﺪ ﻫﺎﺝ ﺷﻮﻗﻲ ﺃ ﹾﻥ ﺗَﻐﻨﱠﺖ ﲪﺎﻣﺔﹲ ** ﻣﻄﻮﱠﻗﺔﹲ ﻭﺭﻗﺎﺀ ﺗﺼ َﺪﺡُ ﰲ ﺍﻟﻔﺠﺮ ( ) ﺗﻐﻨﱠ ْ‬
‫ﺞ ﳍﺎ ** ﻳُﻬَﻴﱢﺞ ﻟﻠﺼﱠﺐﱢ‬
‫ﺕ ﺑﻠﺤ ﹴﻦ ﺷ ﹴ‬
‫ﺕ ﻛﺮﱠ ْ‬
‫ﺢ ﺑﺎﻷﺻﻴﺎﻑ ﰲ ﹶﻓَﻨ ﹺﻦ ﺍﻟﺴﱢﺪْﺭ ( ) ﺇﺫﺍ ﻓﹶﺘ َﺮ ْ‬
‫ﻓﺎﺳﺘﺠﺎﺑَﺖ ﻟﺼﻮﻬﺗﺎ ** ﻧَﻮﺍﺋ ُ‬
 ‫ﺕ ﻳَﻬﻴﺞُ ﺍﳌﺴﺘﻬﺎ َﻡ ﻋﻠﻰ ﺍﻟﺬﱢﻛ ﹺﺮ ( ) ﻓﻠﻢ‬ ‫ﺏ ﺍﻟﻌﺸﻴﱠﺎﺕ ﻭﺍﻟﻀُﺤﻰ ** ﺑﺼﻮ ٍ‬ ‫ﺍﳊﺰﻳ ﹺﻦ َﺟﻮَﻯ ﺍﻟﺼﱠ ْﺪ ﹺﺭ ( ) ﺩﻋﺘ ُﻬﻦﱠ ﻣِﻄﺮﺍ ُ‬
‫ﺃ َﺭ ﺫﺍ ﻭﺟﺪ ﻳﺰﻳ َﺪ ﺻﺒﺎﺑﹰﺔ ** ﻋﻠﻴﻬﺎ ﻭﻻ ﺛﻜﻠِﻰ ﺗُﺒَﻜﱢﻲ ﻋﻠﻰ ﹺﺑ ﹾﻜ ﹺﺮ ( ) ﻓﺄ ْﺳ َﻌﺪْﻬﻧﺎ ﺑﺎﻟﻨﱠﻮﺡ ﺣﺘﱠﻰ ﻛﺄﻧﱠﻤﺎ ** َﺷﺮﹺﺑ َﻦ ﺳُﻼﻓﹰﺎ‬
‫ﱪ ( ) ﺑﺴُﺮﱠ ِﺓ ﻭﺍ ٍﺩ ﻣﻦ َﺗﺒَﺎﻟﺔ‬
‫ﺢ َﻣﻴْﺖ ﻳﻠﺘ ِﺪ ْﻣ َﻦ ﻟﺪﻯ ﻗ ﹺ‬
‫ﳋ ْﻤ ﹺﺮ ( ) ﲡﺎﻭ ْﺑ َﻦ ﳊﻨًﺎ ﰲ ﺍﻟﻐُﺼﻮ ِﻥ ﻛﺄﻧﱠﻬﺎ ** ﻧﻮﺍﺋ ُ‬
‫ﻣﻦ ﻣﻌﺘﱠﻘﺔ ﺍ ﹶ‬
‫ﺢ ﻭﺍﻋﺘﻢﱠ ﺑﺎﻟﺰﱠ ْﻫ ﹺﺮ (‬
‫ﻣُﻮﹺﻧ ﹴﻖ ** ﻛﺴﺎ ﺟﺎﻧﺒﻴﻪ ﺍﻟﻄﹼﻠ ُ‬

‫ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ ﻭﻳﻘﺎﻝ ‪ :‬ﻫﺪﺭ ﺍﳊﻤﺎﻡ ﻳﻬﺪِﺭ ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ﰲ ﺍﳊﻤﺎﻡ ﺍﻟﻮﺣﺸﻲ ﻣﻦ ﺍﻟﻘﻤﺎﺭﻱﱢ ﻭﺍﻟﻔﻮﺍﺧﺖ‬
‫ﻼ ﻓﺈﺫﺍ ﻃﹶﺮﱠﺏ ﻗﻴﻞ ﻏﺮﱠﺩ ﻳﻐﺮﺩ ﺗﻐﺮﻳﺪﹰﺍ ﻭﺍﻟﺘﻐﺮﻳﺪ ﻳﻜﻮﻥ ﻟﻠﺤﻤﺎﻡ‬
‫ﻭﺍﻟﺪﱠﺑﺎﺳﻲ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ‪ :‬ﻗﺪ ﻫﺪﻝ ﻳﻬﺪِﻝ ﻫﺪِﻳ ﹰ‬
‫ﻭﺍﻹﻧﺴﺎﻥ ﻭﺃﺻﻠﻪ ﻣﻦ ﺍﻟﻄﲑ ‪.‬‬
‫ﻭﺃﻣﱠﺎ ﺃﺻﺤﺎﺑﻨﺎ ﻓﻴﻘﻮﻟﻮﻥ ‪ :‬ﺇﻥﹼ ﺍﳉﻤﻞ ﻳﻬﺪِﺭ ﻭﻻﻳﻜﻮﻥ ﺑﺎﻟﻼﻡ ﻭﺍﳊﻤﺎﻡ ﻳﻬﺪﻝ ﻭﺭﺑّﻤﺎ ﻛﺎﻥ ﺑﺎﻟﺮﺍﺀ ‪.‬‬
‫ﺴ َﺮ‬
‫ﻭﺑﻌﻀﻬﻢ ﻳﺰﻋُﻢ ﺃﻥﹼ ﺍﳍﺪﻳ ﹶﻞ ﻣﻦ ﺃﲰﺎﺀ ﺍﳊﻤﺎﻡ ﺍﻟﺬﱠﻛﺮ ﻗﺎﻝ ﺍﻟﺮّﺍﻋﻲ ﻭﺍﲰﻪ ﻋﺒﻴﺪ ﺑﻦ ﺍﳊﺼﲔ ‪ ) ( :‬ﻛﻬﺪﺍ ِﻫ ٍﺪ ﹶﻛ َ‬
‫ﻕ ﺣﺮﱟ ﺇﻧﱠﻤﺎ ﻫﻮ‬ ‫ﺍﻟﺮﱡﻣﺎ ﹸﺓ ﺟَﻨﺎﺣَﻪ ** ﻳﺪﻋُﻮ ﺑﻘﺎ ﹺﺭ َﻋ ِﺔ ﺍﻟﻄﱠﺮﹺﻳﻖ ﻫﺪﻳﻼ ( ﻭﺯﻋﻢ ﺍﻷﺻﻤﻌﻲﱡ ﺃﻥﹼ ﻗﻮﻟﻪ ‪ :‬ﻫﺘﻮﻑٌ ﺗﺒﻜﹼﻲ ﺳﺎ َ‬
‫ﺣﻜﺎﻳﺔ ﺻﻮﺕ ﻭﺣﺸﻲﱢ ﺍﻟﻄﲑ ﻣﻦ ﻫﺬﻩ ﺍﻟﻨﱠ ﻮﱠﺍﺣﺎﺕ ﻭﺑﻌﻀﻬﻢ ﻳﺰﻋﻢ ﺃﻥﹼ ﺳﺎﻕ ﺣﺮّ ﻫﻮ ﺍﻟﺬﻛﺮ ﻭﺫﻫﺐ ﺇﱃ ﻗﻮﻝ‬
‫ﻕ ﺍﳊﻤﺎ ِْﻡ (‬
‫ﻕ ﺳﺎ ﹺ‬
‫ﺍﻟﻄﱢﺮﻣﱠﺎﺡ ﰲ ﺗﺸﺒﻴﻪ ﺍﻟﺮﱠﻣﺎﺩ ﺑﺎﳊﻤﺎﻡ ﻓﻘﺎﻝ ‪ ) :‬ﺑﲔ ﺃﻇﺂ ﹴﺭ ﲟﻈﻠﻮﻣ ٍﺔ ** ﻛﺴَﺮﺍ ِﺓ ﺍﻟﺴّﺎ ﹺ‬

‫ﻼ ﹾﻝ ( َﺗ ﹾﻈ َﻤﺄﹸ‬
‫ﻼ ﹾﻝ ** ﺭﻓ ُﻊ ﻳ ٍﺪ ﻋَﺠﻠﹶﻰ ﻭﺭﹺﺟﻞ ﴰ ﹶ‬
‫ﺻﻔﺔ ﻓﺮﺱ ﻭﻗﺎﻝ ﺁﺧﺮ ﻳﺼﻒ ﻓﺮﺳﹰﺎ ‪ ) :‬ﻳﻨْﺠﻴﻪ ِﻣ ْﻦ ِﻣ ﹾﺜ ﹺﻞ ﲪﺎﻡ ﺍﻷ ﹾﻏ ﹶ‬
‫ﺖ ﻭﺗُﺮ ﻭَﻱ ﻣﻦ ﻋﺎ ﹾﻝ ﺍﻷﻏﻼﻝ ‪ :‬ﲨﻊ ﹶﻏ ﹶﻠ ﹴﻞ ﻭﻫﻮ ﺍﳌﺎﺀ ﺍﻟﺬﻱ ﳚﺮﻱ ﺑﲔ ﻇﻬﺮَﻱ ﺍﻟﺸّﺠﺮ ﻗﺎﻝ ‪ :‬ﻭﺍﳌﻌﲎ ﺃﻥﹼ‬ ‫ﻣﻦ ﲢ ُ‬
‫ﻱ ﺧﻔﻴﻔﺔ ‪.‬‬ ‫ﻉ ﳍﺎ ﻭﻗﻮﻟﻪ ‪ :‬ﺷِﻤﻼﻝ ﺃ ْ‬ ‫ﺍﳊﻤﺎﻡ ﺇﺫﺍ ﻛﺎﻥ ﻳﺮﻳﺪ ﺍﳌﺎﺀ ﻓﻬﻮ ﺃﺳﺮ ُ‬
‫ﻟﻴﺲ ﰲ ﺍﻷﺭﺽ ﺟﻨﺲٌ ﻳﻌﺘﺮﻳﻪ ﺍﻷﻭﺿﺎﺡ ﻭﺍﻟﺸﱢﻴﺎﺕ ﻭﻳﻜﻮﻥ ﻓﻴﻬﺎ ﺍﳌﺼْﻤَﺖ ﻭﺍﻟﺒﻬﻴ ُﻢ ﺃﻛﺜ َﺮ ﺃﻟﻮﺍﻧﹰﺎ ﻭ ﻣﻦ ﺃﺻﻨﺎﻑ‬
‫ﺍﻟﺘﱠﺤَﺎﺳِﲔ ﻣﺎ ﻳﻜﻮﻥ ﰲ ﺍﳊﻤﺎﻡ ﻓﻤﻨﻬﺎ ﻣﺎ ﻳﻜﻮﻥ ﺃﺧﻀ َﺮ ﻣُﺼﻤﱡﺘﹰﺎ ﻭﺃﲪﺮ ﻣﺼﻤﺘﹰﺎ ﻭﺃﺳﻮ َﺩ‬

‫ﻀ ﹺﺮ ﺍﻟﻨﱡﻤﺮ ﻓﺈﺫﺍ ﺍﺑﻴﺾﱠ ﺍﳊﻤﺎﻡ ﻛﺎﻟﻔﻘﻴﻊ‬

‫ﻣﺼﻤﺘﹰﺎ ﻭﺃﺑﻴﺾ ﻣﺼﻤﺘﹰﺎ ﻭﺿﺮﻭﺑﹰﺎ ﻣﻦ ﺫﻟﻚ ﻛﻠﻬﺎ ﻣﺼﻤﺘﺔ ﺇﻻﹼ ﺃﻥﹼ ﺍ ِﳍﺪَﺍَﻳ ﹶﺔ ﻟﻠﺨُ ْ‬
‫ﻀﺠْﻪ ﺍﻷﺭﺣﺎﻡ ﺇﺫ ﻛﺎﻧﺖ ﻭﺇﻥ ﺍﺳﻮﺩّ ﺍﳊﻤﺎ ُﻡ ﻓﺈﳕﺎ ﺫﻟﻚ‬ ‫ﻓﻤﺜﻠﻪ ﻣﻦ ﺍﻟﻨّﺎﺱ ﺍﻟﺼﱠﻘﻼﰊﱡ ﻓﺈﻥ ﺍﻟﺼﱠﻘﻼﰊﱠ ﻓﻄﲑٌ ﺧﺎﻡٌ ﱂ ُﺗ ْﻨ ِ‬
‫ﺍﺣﺘﺮﺍﻕٌ ﻭﳎﺎﻭﺯﺓ ﳊﺪﱢ ﺍﻟﻨﱡﻀﺞ ﻭﻣﺜ ﹸﻞ ﺳﻮﺩ ﺍﳊﻤﺎﻡ ﻣﻦ ﺍﻟﻨﺎﺱ ﺍﻟﺰﱢﻧﺞ ﻓﺈﻥ ﺃﺭﺣﺎﻣﻬﻢ ﺟﺎﻭﺯﺕ ﺣﺪﱠ ﺍﻹﻧﻀﺎﺡ ﺇﱃ‬
‫ﺍﻹﺣﺮﺍﻕ ﻭﺷﻴﱠﻄﺖ ﺍﻟﺸّﻤﺲ ﺷُﻌﻮﺭَﻫﻢ ﻓﺘﻘﺒﱠﻀﺖ ‪.‬‬
‫ﻭﺍﻟﺸّﻌﺮ ﺇﺫﺍ ﺃﺩﻧَﻴﺘﻪ ﻣﻦ ﺍﻟﻨﱠﺎﺭ ﲡﻌﱠﺪ ﻓﺈ ﹾﻥ ﺯ ْﺩﺗَﻪ ﺗﻔﹶﻠﻔﹶﻞ ﻓﺈﻥ ﺯﺩﺗَﻪ ﺍﺣﺘﺮﻕ ‪.‬‬
‫ﺾ ﺍﳊﻤﺎﻡ ﻭﺳﻮﺩُﻫﺎ ﺩﻭ ﹶﻥ ﺍﳋﹸﻀْﺮ ﰲ‬
‫ﻭﻛﻤﺎ ﺃﻥﹼ ﻋﻘﻮﻝ ﺳُﻮﺩﺍ ِﻥ ﺍﻟﻨﱠﺎﺱ ﻭﺣُﻤﺮﺍﻧﹺﻬﻢ ﺩﻭ ﹶﻥ ﻋﻘﻮﻝ ﺍﻟﺴﱡﻤﺮ ﻛﺬﻟﻚ ﺑﻴ ُ‬
‫ﺍﳌﻌﺮﻓﺔ ﻭﺍﳍﺪﺍَﻳ ِﺔ ‪.‬‬

‫ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ ﻭﺃﺻﻞ ﺍﳋﻀﺮﺓ ﺇﻧﱠﻤﺎ ﻫﻮ ﻟﻮﻥ ﺍﻟﺮﱠﳛﺎﻥ ﻭﺍﻟﺒﻘﻮ ﹺﻝ ﰒ ﺟﻌﻠﻮﺍ ﺑﻌ ُﺪ ﺍﳊﺪﻳ َﺪ ﺃﺧﻀ َﺮ ﻭﺍﻟﺴﻤﺎﺀ ﺧﻀﺮﺍﺀ‬
‫ﺣﺘّﻰ ﲰﱠﻮﺍ ﺑﺬﻟﻚ ﺍﻟ ﹸﻜﺤْﻞ ﻭﺍﻟﻠﹼﻴﻞ ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺸﱠﻤﱠﺎﺥ ﺑ ُﻦ ﺿﺮﺍﺭ ‪ ) :‬ﻭﺭُ ْﺣ َﻦ ﺭَﻭﺍﺣﹰﺎ ًﻣ ْﻦ َﺯﺭُﻭ َﺩ ﻓﻨﺎﺯﻋﺖ ** ﺯُﺑﺎﻟ ﹶﺔ ﺟﻠﺒﺎﺑﹰﺎ ﻣﻦ ﺍﻟﻠﻴﻞ ﺃﺧﻀﺮﺍ (‬
 ‫ﻒ ﺍﻟﺬﹼ ﹶﻛ ْﺮ ( ﻧﻀﻮ ﻫﻮﻯ ﺑﺎ ﹴﻝ‬ ‫ﻀ ْﺮ ** ﻣﺜﻞ ﺍﻧﺘﻀﺎﺀ ﺍﻟَﺒ ﹶﻄ ﹺﻞ ﺍﻟﺴﱠﻴ َ‬ ‫ﻭﻗﺎﻝ ﺍﻟﺮّﺍﺟﺰ ‪ ) :‬ﺣﺘﱠﻰ ﺍﻧﺘﻀﺎﻩ ﺍﻟﺼﱡﺒﺢ ﻣﻦ ﻟﻴ ﹴﻞ َﺧ ِ‬
‫ﻀ ﹺﻮ َﺳ ﹶﻔ ْﺮ ﻭﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﹼ ‪ :‬ﻭﻣ ْﻦ ﺩُﻭﻧﹺﻬﻤَﺎ َﺟﻨﱠﺘﺎ ِﻥ ﻓﹶﺒﺄﻱﱢ ﺁﻻﺀ َﺭﺑﱢﻜﻤﺎ ﺗُ ﹶﻜﺬﱢَﺑﺎﻥ ُﻣ ْﺪ ﻫَﺎ َﻣّﺘَﺎ ِﻥ ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ‪:‬‬
‫ﻋﻠﻰ ﹺﻧ َ‬
‫ﻕ ﺇﻧﱠﻤﺎ ﲰﱢﻲ ﺳﻮﺍﺩﹰﺍ ﺑﻠﻮﻥ ﺍﻟﺴﱠﻌَﻒ ﺍﻟﺬﻱ ﰲ ﺍﻟﻨّﺨﻞ ﻭﻣﺎﺋﻪ ‪.‬‬ ‫ﺇﻥ ﺍﻟﻌﺮﺍ َ‬
‫ﻭﺍﻷﺳﻮﺩﺍﻥ ‪ :‬ﺍﳌﺎﺀ ﻭﺍﻟﺘﻤﺮ ﻭﺍﻷﺑﻴﻀﺎﻥ ‪ :‬ﺍﳌﺎﺀ ﻭﺍﻟﻠﱭ ﻭﺍﳌﺎﺀ ﺃﺳﻮ ُﺩ ﺇﺫﺍ ﻛﺎﻥ ﻣﻊ ﺍﻟﺘّﻤﺮ ﻭﺃﺑﻴﺾ ﺇﺫﺍ ﻛﺎﻥ ﻣﻊ ﺍﻟﻠﹼﱭ ‪.‬‬

‫ﻭﻳﻘﻮﻟﻮﻥ ‪ :‬ﺳُﻮ ُﺩ ﺍﻟﺒﻄﻮﻥ ﻭﲪْﺮ ﺍﻟﻜﹸﻠﻰ ﻭﻳﻘﻮﻟﻮﻥ ‪ :‬ﺳﻮﺩ ﺍﻷﻛﺒﺎﺩ ﻳﺮﻳﺪﻭﻥ ﺍﻟﻌﺪﺍﻭﺓ ﻭﺃﻥ ﺍﻷﺣﻘﺎﺩ ﻗﺪ ﺃﺣﺮﻗﺖ‬
‫ﺃﻛﺒﺎﺩَﻫﻢ ﻭﻳﻘﺎﻝ ﻟﻠﺤﺎﻓﺮ ﺃﺳﻮﺩ ﺍﻟﺒﻄﻦ ﻷَﻥ ﺍﳊﺎﻓﺮ ﻻ ﻳﻜﻮﻥ ﰲ ﺑﻄﻮﻬﻧﺎ ﺷﺤﻢ ‪.‬‬
‫ﻭﻳﻘﻮﻟﻮﻥ ‪ :‬ﳓﻦ ﲞﲑ ﻣﺎ ﺭﺃﻳﻨﺎ ﺳَﻮﺍﺩ ﻓﻼﻥ ﺑﲔ ﺃﻇﻬﺮُﻧﺎ ﻳﺮﻳﺪﻭﻥ ﺷﺨﺼﻪ ﻭﻗﺎﻟﻮﺍ ‪ :‬ﺑﻞ ﻳﺮﻳﺪﻭﻥ ﻇﻠﱠﻪ ‪.‬‬
‫ﻀ ُﺮ ﻣُﺤﺎﺭﹺﺏ ﻓﺈﳕﺎ ﻳﺮﻳﺪﻭﻥ ﺍﻟﺴﱡﻮﺩ ﻭﻛﺬﻟﻚ ‪ُ :‬ﺧﻀْﺮ ﻏﺴﱠﺎﻥ ‪.‬‬ ‫ﻓﺄﻣّﺎ ﺧ ْ‬
‫ﺺ ﲦﺎ ٍﻥ ﻣﻨﻬ ُﻢ ﺍﳊﻜ ُﻢ ( ﻭﻣﻦ ﻫﺬﺍ ﺍﳌﻌﲎ‬
‫ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﻟﺸﺎ ِﻋﺮُ ‪ ) :‬ﺇﻥﹼ ﺍﳋﹶﻀﺎﺭﻣﺔ ﺍﳋﻀْﺮ ﺍﻟﺬﻳﻦ ﻏ َﺪ ﻭْﺍ ** ﺃ ْﻫ ﹶﻞ ﺍﻟﱪﻳ ﹺ‬
‫ﻗﻮﻝ ﺍﻟﻘﺮﺷﻲ ﰲ ﻣﺪﻳﺢ ﻧﻔﺴِﻪ ‪:‬‬

‫ﺏ ( ﻭﺇﺫﺍ ﻗﺎﻟﻮﺍ ‪ :‬ﻓﻼﻥ ﺃﺧﻀﺮ ﺍﻟﻘﻔﺎ ﻓﺈﳕﺎ ﻳﻌﻨﻮﻥ ﺑﻪ‬

‫ﺖ ﺍﻟﻌﺮ ْ‬
‫ﻀﺮُ ﺍﳉﻠﹾﺪِﺓ ﰲ َﺑ ْﻴ ِ‬
‫) ﻭﺃﻧﺎ ﺍﻷَﺧﻀَﺮُ َﻣ ْﻦ َﻳ ْﻌﺮﹺﻓﲏ ** ﺃﺧ َ‬
‫ﺃﻧّﻪ ﻗﺪ ﻭﻟﺪﺗْﻪ ﺳﻮﺩﺍﺀ ﻭﺇﺫﺍ ﻗﺎﻟﻮﺍ ‪ :‬ﻓﻼﻥ ﺃﺧﻀﺮ ﺍﻟﺒﻄﹾﻦ ﻓﺈﳕﺎ ﻳﺮﻳﺪﻭﻥ ﺃﻧّﻪ ﺣﺎﺋﻚ َﻷﻥﹼ ﺍﳊﺎﺋﻚ ﺑﻄﻨَﻪ ﻟﻄﻮﻝ ﺍﻟﺘﺰﺍﻗﻪ‬
‫ﺑﺎﳋﺸﺒﺔ ﺍﻟﱵ ﻳﻄﻮﻯ ﻋﻠﻴﻬﺎ ﺍﻟﺜﹼﻮﺏ ﻳﺴﻮﺩّ ‪.‬‬
‫ﺸﻒُ‬‫ﻭﻛﺎﻥ ﺳﺒﺐ ﻋﺪﺍﻭﺓ ﺍﻟﻌَﺮﻭﺿﻲ ﻹﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﱠﻈﺎﻡ ﺃﻧّﻪ ﻛﺎﻥ ﻳﺴﻤﱢﻴﻪ ﺍﻷَﺧﻀ َﺮ ﺍﻟﺒﻄﻦ ﻭﺍﻷﺳَﻮﺩ ﺍﻟﺒﻄﻦ ﻓﻜﺎﻥ ﻳﻜ ِ‬
‫ﺐ ﺃﰊ ﺇﺳﺤﺎﻕ ﺣﱴ ﻗﺎﻝ ﻟﻪ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻏﺰْﻭﺍﻥ ‪ :‬ﺇﻧﱠﻤﺎ ﻳﺮﻳﺪ ﺃﻧﱠﻚ ﻣﻦ ﺃﺑﻨﺎﺀ ﺍﳊﺎﻛﺔ‬ ‫ﺑﻄﻨَﻪ ﻟﻠﻨﺎﺱ ﻳﺮﻳ ُﺪ ﺑﺬﻟﻚ ﺗﻜﺬﻳ َ‬
‫ﻓﻌﺎﺩﺍﻩ ﻟﺬﻟﻚ ‪.‬‬
‫ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ ﻓﺈﺫﺍ ﻗﻴﻞ ﺃﺧﻀﺮ ﺍﻟﻨﱠﻮﺍﺟﺬ ﻓﺈﳕﺎ ﻳﺮﻳﺪﻭﻥ ﺃﻧّﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﹸﺮَﻯ ﳑّﻦ ﻳﺄﻛﻞ ﺍﻟﻜﹸﺮﱠﺍﺙ ﻭﺍﻟﺒﺼﻞ ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﻴﻞ ﻟﻠﺜﹼﻮﺭ ‪ :‬ﺧﺎﺿﺐ ﻓﺈﹺﳕﺎ ﻳﺮﻳﺪﻭ ﹶﻥ ﺃﻥﹼ ﺍﻟﺒﻘﻞ ﻗ ْﺪ َﺧﻀَﺐ ﺃﻇﻼﻓﻪ ﺑﺎﳋﻀﺮﺓ ﻭﺇﺫﺍ ﻗﻴﻞ ﻟﻠﻈﻠﻴﻢ ‪ :‬ﺧﺎﺿﺐ ﻓﺈﳕﺎ‬
‫ﻳَﺮﻳﺪﻭ ﹶﻥ ﲪﺮ ﹶﺓ ﻭﻇﻴﻔﻴﻪ‬

‫ﻓﺈﻬﻧﻤﺎ ﻳَﺤﻤﺮﱠﺍﻥ ﰲ ﺍﻟﻘﻴْﻆ ﻭﺇﺫﺍ ﻗﻴﻞ ﻟﻠﺮﱠﺟﻞ ﺧﺎﺿﺐ ﻓﺈﻧﱠﻤﺎ (‬

‫ﺻﺒَﻎ ﻭﻻ ﻳﻘﺎﻝ ﺧﻀﺐ ‪.‬‬ ‫ﳊﻨﱠﺎﺀ ﻗﺎﻟﻮﺍ ‪َ :‬‬
‫ﻳﺮﻳﺪﻭﻥ ﺍﳊﻨﱠﺎﺀ ﻓﺈﺫﺍ ﻛﺎﻥ ﺧﻀﺎﺑُﻪ ﺑﻐﲑ ﺍ ِ‬
‫ﻭﻳﻘﻮﻟﻮﻥ ﰲ ﺷﺒﻴ ٍﻪ ﺑﺎﻟﺒﺎﺏ ﺍ َﻷﻭﱠﻝ ‪ :‬ﺍﻷﲪﺮﺍﻥ ‪ :‬ﺍﻟﺬﻫﺐ ﻭﺍﻟﺰﻋﻔﺮﺍﻥ ﻭﺍﻷﺑﻴﻀﺎﻥ ‪ :‬ﺍﳌﺎﺀ ﻭﺍﻟﻠﱠﱭ ﻭﺍﻷﺳﻮﺩﺍﻥ ‪ :‬ﺍﳌﺎﺀ‬
‫ﻭﺍﻟﺘﻤﺮ ‪.‬‬
‫ﺱ ﺍﻷﺣﺎﻣِﺮ ‪ :‬ﺍﻟﺬﻫﺐ ﻭﺍﻟﺰﻋﻔﺮﺍﻥ ﻭﺍﻟﻠﱠﺤﻢ‬‫ﻚ ﺍﻟﻨﱠﺎ َ‬
‫ﻚ ﺍﻟﻨﱢﺴﺎﺀ ﺍﻷَﲪﺮﺍﻥ ‪ :‬ﺍﻟﺬﱠﻫﺐ ﻭﺍﻟﺰّﻋﻔﺮﺍﻥ ﻭﺃﻫﹶﻠ َ‬
‫ﻭﻳﻘﻮﻟﻮﻥ ‪ :‬ﺃﻫﹶﻠ َ‬
‫ﻭﺍﳋﻤﺮ ‪.‬‬
‫ﻭﺍﳉﺪﻳﺪﺍﻥ ‪ :‬ﺍﻟﻠﱠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻭﳘﺎ ﺍﳌﻠﻮﺍﻥ ‪.‬‬
‫ﺸﻲﱡ ﻗﺎﻝ ) ﻭﺃﻣﻄﹸﻠﻪ‬
‫ﻭﺍﻟﻌﺼﺮ ‪ :‬ﺍﻟﺪﱠﻫﺮ ﻭﺍﻟﻌﺼﺮﺍﻥ ‪ :‬ﺻﻼﺓ ﺍﻟﻔﹶﺠْﺮ ﻭﺻﻼﺓ ﺍﻟﻌﺸﻲ ﻭﺍﻟﻌﺼﺮﺍﻥ ‪ :‬ﺍﻟﻐَﺪﺍﺓ ﻭﺍﻟ َﻌ ِ‬
‫ﻒ ﺭَﺍ ِﻏﻢُ (‬
‫ﻒ ﺍﻟﺪﱠﻳ ﹺﻦ ﻭﺍﻷﻧ ُ‬
‫ﺼ ِ‬
‫ﺼﺮَﻳ ﹺﻦ َﺣﺘﱠﻰ ﳝﻠﱠﲏ ** ﻭَﻳﺮْﺿﻰ ﹺﺑﹺﻨ ْ‬
‫ﺍﻟ َﻌ ْ‬
 ‫ﻭﻳﻘﺎﻝ ‪ :‬ﺍﻟﺒﺎﺋﻌﺎﻥ ﺑﺎﳋﻴﺎﺭ ﻭﺇﻧﱠﻤﺎ ﻫﻮ ﺍﻟﺒﺎﺋﻊ ﻭﺍﳌﺸﺘﺮﻱ ﻓﺪﺧﻞ ﺍﳌﺒﺘﺎﻉ ﰲ ﺍﻟﺒﺎﺋﻊ ‪.‬‬
‫ﺱ ِﻣﻤﱠﺎ َﺗ َﺮ َﻙ ﺩﺧﻠﺖ ﺍﻷﻡﱡ ﰲ ﺍﺳﻢ ﺍﻷﺑ ﻮﱠﺓ ﻛﺄ ﹸﻬﻧ ْﻢ ﻳَﺠﻤﻌُﻮﻥ‬
‫ﻭﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞﱠ ‪َ :‬ﻭ َﻷَﺑ َﻮ ْﻳ ِﻪ ِﻟ ﹸﻜﻞﱢ ﻭَﺍ ِﺣ ٍﺪ ِﻣ ْﻨ ُﻬﻤَﺎ ﺍﻟﺴﱡ ُﺪ ُ‬
‫ﻋﻠﻰ ﺃ ْﻧَﺒ ِﻪ ﺍﻻﲰ ْﻴ ﹺﻦ ﻭﻛﻘﻮﳍﻢ ‪ :‬ﺛﹺﺒﲑَﻳﻦ ﻭﺍﻟﺒَﺼﺮﺗَﲔ ﻭﻟﻴﺲ ﺫﻟﻚ ﺑﺎﻟﻮﺍﺟﺐ ﻭ ﹶﻗ ْﺪ ﻗﺎﻟﻮﺍ ‪ :‬ﺳﲑَﺓ ﺍﻟﻌُ َﻤﺮَﻳﻦ ﻭﺃﺑﻮ ﺑ ﹾﻜ ﹴﺮ‬
‫ﻕ ﺍﻟﺴﱠﻤﺎ ِﺀ ﻋﻠﻴﻜ ُﻢ ** ﻟﻨﺎ ﻗﹶﻤﺮَﺍﻫﺎ ﻭﺍﻟﻨﱡﺠﻮ ُﻡ ﺍﻟﻄﱠﻮﺍﻟ ُﻊ ( ﻭﺃﻣﱠﺎ ﻗﻮ ﹸﻝ ﺫﻱ‬
‫ﻕ ﻋﻤﺮ ﻗﺎﻝ ﺍﻟﻔﺮ ْﺯﺩَﻕ ‪ ) :‬ﺃﺧ ﹾﺬﻧَﺎ ﺑﺂﻓﺎ ﹺ‬ ‫ﻓﻮ َ‬
‫ﲔ ﻭَﺍ ِﺣﺪُ ( ﻓﺈﻧ ُﻪ ﻟﻴﺲ ﻳﺮﻳ ُﺪ ﻟﻮ ﹶﻥ ﺍﳉﻠﺒﺎﺏ‬
‫ﺺ ﰲ ﺍﻟ َﻌ ﹺ‬
‫ﺨ ُ‬
‫ﺱ ﺍﺩﱠﺭﻋﺘُﻪ ** ﺑﺄﺭﺑْﻌ ٍﺔ ﻭﺍﻟﺸ ْ‬‫ﺏ ﺍﻟ َﻌﺮُﻭ ﹺ‬
‫ﺍﻟﺮﱡﻣﱠﺔ ‪ ) :‬ﻭﻟﻴ ﹴﻞ ﻛﺠﹺﻠﺒﺎ ﹺ‬
‫ﻭﻟﻜﻨّ ُﻪ ﻳﺮﻳﺪ ﺳُﺒﻮﻏﻪ ‪.‬‬

‫ﺖ‬
‫ﺿ ْ‬
‫ﻑ ﺣَﻤ ﹶﻞ ﺷﺎﺗِﻚ ﻗﺎﻝ ‪ :‬ﺇﺫﺍ ﺍﺳﺘﻔﺎ َ‬ ‫ﺟﻮﺍﺏ ﺃﻋﺮﺍﰊّ ﻗﺎﻝ ‪ :‬ﻭﻛﺬﻟﻚ ﻗﻮﻝ ﺍﻷﻋﺮﺍﰊﱢ ﺣ َ‬
‫ﲔ ﻗﻴﻞ ﻟﻪ ‪ :‬ﺑﺄﻱﱢ ﺷﻲﺀ ﺗﻌﺮ ُ‬
‫ﺧﺎﺻِﺮﻬﺗﺎ ﻭﺩَﺟﺖ َﺷ ْﻌﺮَﻬﺗﺎ ﻓﺎﻟﺪﱠﺍﺟﻲ ﻫﺎﻫﻨﺎ ﺍﻟﻼﺑﺲ ‪.‬‬
‫ﺝ ﻭﺃﻣﺎ ﻟﻔﻆ‬‫ﺏ ﺍﻹِﺳﻼ ﹺﻡ ﺩﺍ ﹴ‬
‫ﻗﺎﻝ ﺍﻷﺻﻤﻌﻲ ﻭﻣﺴﻌﻮﺩ ﺑﻦ ﻓﻴﺪ ﺍﻟﻔﺰﺍﺭﻱ ‪ :‬ﺃﻻ ﺗَﺮﻭﻧَﻪ ﻳﻘﻮﻝ ‪ :‬ﻛﺎﻥ ﺫﻟﻚ ﻭﺛﹶﻮ ُ‬
‫ﺍﻷﺻﻤﻌﻲّ ﻓﺈﻧّﻪ ﻗﺎﻝ ‪ :‬ﻛﺎﻥ ﺫﻟﻚ ﻣﻨ ﹸﺬ َﺩﺟَﺎ ﺍﻹﺳﻼﻡ ﻳﻌﲏ ﺃﻧّﻪ ﺃﹶﻟﺒﺲ ﻛﻞﱠ ﺷﻲﺀ ‪.‬‬
‫ﺕ ﺍﳊﻤﺎﻡ ‪.‬‬ ‫ﰒﱠ ﺭﺟﻊ ﺑﻨﺎ ﺍﻟﻘﻮﻝ ﺇﱃ ﺫﻛﺮ ﺷِﻴﺎ ِ‬
‫ﺡ ﻛﻠﱠﻬﺎ ﺿﻌَﻒ ﻗﻠﻴﻠﻬﺎ ﻭﻛﺜﲑﻫﺎ ﺇﻻﹼ ﺃﻥﱠ ﺫﻟﻚ ﺑﺎﳊِﺼَﺺ ﻋﻠﻰ ﻗﺪْﺭ ﺍﻟﻜﺜﺮﺓ ﻭﺍﻟﻘﻠﱠﺔ ﻛﺬﻟﻚ ﻫﻲ‬ ‫ﻭﺯﻋﻤﻮﺍ ﺃﻥﹼ ﺍﻷﻭﺿﺎ َ‬
‫ﺐ ﺣﱴ ﻻ ﻳﻐﺎﺩﺭ ﺷﻴﺌﹰﺎ ﺍﻟﺒﺘﺔ ﻷﻥﱠ ﺍﻟ ﹶﻜﻠﹾﺒ ﹶﺔ‬
‫ﰲ ﲨﻴﻊ ﺍﳊﻴﻮﺍ ِﻥ ﺳﻮﺍﺀٌ ﻣﺴﺘﻘﺒﻠﹸﻬﺎ ﻭﻣﺴﺘﺪْﺑﺮﻫﺎ ﻭﺫﻟﻚ ﻟﻴﺲ ﺑﺎﻟﻮﺍ ﹺﺟ ﹺ‬
‫ﺍﻟﺴﱠﻠﻮﻗﻴﱠ ﹶﺔ ﺍﻟﺒﻴﻀﺎ َﺀ ﺃﻛﺮ ُﻡ ﻭﺃﺻَﻴﺪُ ﻭﺃﺻَﺒﺮُ ﻣﻦ ﺍﻟﺴﱠ ﻮْﺩَﺍﺀ ‪( .‬‬
‫ﺽ ﺍﳌﹸﻐْﺮَﺏ‬
‫ﺱ ﻋﻠﻰ ﺿﺮﻭﺏ ‪ :‬ﻓﺎﳌﻌﻴﺐ ﻣﻨﻪ ﺑﻴﺎ ُ‬ ‫ﺽ ﰲ ﺍﻟﻨﱠﺎ ﹺ‬ ‫ﻭﺍﻟﺒﻴﺎ ُ‬

‫ﺵ ﻭﺍﻟﺸﻴﺐ ‪.‬‬ ‫ﺹ ﻭﺍﻟَﺒ َﺮ ﹺ‬

‫ﺽ ﺍﻟَﺒ َﻬ ﹺﻖ ﻭﺍﻟَﺒ َﺮ ﹺ‬
‫ﻭﺍﻷﺷﻘﹶﺮُ ﻭﺍﻷﲪ ُﺮ ﺃﻗ ﱡﻞ ﰲ ﺍﻟﻀّﻌﻒ ﻭﺍﻟﻔﹶﺴﺎ ِﺩ ﺇﺫﺍ ﻛﺎﻥ ﻣﺸﺘﻘﹼﹰﺎ ﻣﻦ ﺑَﻴﺎ ﹺ‬
‫ﻭﺍﳌ ْﻐ َﺮﺏُ ﻋﻨﺪ ﺍﻟﻌﺮﺏ ﻻ ﺧﲑ ﻓﻴﻪ ﺍﻟﺒﺘﺔ ﻭﺍﻟﻔﻘﻴﻊ ﻻ ﻳُﻨﺠﹺﺐ ﻭﻟﻴﺲ ﻋﻨﺪﻩ ﺇﻻﹼ ﺣﺴ ُﻦ ﺑﻴﺎﺿﻪ ﻋﻨﺪ ﻣﻦ ﺍﺷﺘﻬﻰ ﺫﻟﻚ ‪.‬‬
‫ﻂ ﺑﻠﻘﺎ َﺀ ﻭﻻ ﺃﺑﻠﻖ ﺟﺎﺀ ﺳﺎﺑﻘﹰﺎ ﻭﻗﺎﻝ ﺍﻷﺻﻤﻌﻲّ ‪ :‬ﱂ ﻳﺴﺒﻖ‬ ‫ﺳﻮﺍﺑﻖ ﺍﳋﻴﻞ ﻭﺯﻋﻢ ﺍﺑﻦ ﺳﻼﹼﻡ ﺍﳉﹶﻤﺤﻲّ ﺃﻧﱠﻪ ﱂ ﻳ َﺮ ﻗ ﱡ‬
‫ﺠ ﹶﻔ َﺮ ﻣﻦ ﺍﳋﻴﻞ ﻛﻤﺎ ﻗﺎﻝ ‪ ) :‬ﺧِﻴﻂ ﻋﻠﻰ ﺯَﻓﺮ ٍﺓ ﹶﻓَﺘﻢﱠ ﻭﱂ ** ﻳﺮﺟ ْﻊ ﺇﱃ ِﺩﻗﹼﺔ َﻭ ﹶﻻ‬ ‫ﻂ ﻷﻬﻧﻢ ﳝﺪﺣﻮﻥ ﺍﳌﹸ ْ‬ ‫ﻀﻢُ ﻗ ﱡ‬
‫ﳊ ﹾﻠﺒَﺔ ﺃﻫ َ‬
‫ﺍﹶ‬
‫ﻀ ﹺﻢ ( ﻭﻳﻘﻮﻟﻮﻥ ‪ :‬ﺇﻥﱠ ﺍﻟﻔﺮَﺱ ﺑﻌُﻨُﻘِﻪ ﻭﺑﻄﹾﻨﻪ ‪.‬‬ ‫َﻫ َ‬
‫ﺖ ﺍﳊﻠﺒﺔ ﻭﻫﺬﻩ ﻧﺎﺩﺭﺓﹲ ﻏﺮﻳﺒﺔ ‪.‬‬
‫ﻭﺧﺒّﺮﱐ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻧﱠﻪ ﺭﺃﻯ ﹶﻓﺮَﺳﹰﺎ ﻟﻠﻤﺄﻣﻮﻥ ﺑَﻠﻘﺎﺀ ﺳﺒﻘ ِ‬

‫ﻧﻈﻠﻔﺔ ﺍﳊﻤﺎﻡ ﻭﻧﻔﻊ ﺫﺭﻓﻪ‬

‫ﺡ ﺍﻟﺪﱠﺟﺎﺝ‬‫ﻭﺍﳊﻤﺎﻡ ﻃﺎﺋﺮ ﺃﻟﻮﻑٌ ﻣﺄﻟﻮﻑ ﻭﳏﺒﱠﺐ ﻣﻮﺻﻮﻑٌ ﺑﺎﻟﻨّﻈﺎﻓﺔ ﺣﱴ ﺇﻥﹼ ﺫﺭْﻗﻪ ﻻ ﻳﻌﺎﻑ ﻭﻻ ﻧﱳ ﻟﻪ ﻛﺴُ ﹶ‬
‫ﻼﹺ‬
‫ﺐ ﺍﳊﺼﺎﺓ ﻭﺍﻟﻔﻼﹼﺣﻮﻥ ﳚﺪﻭﻥ ﻓﻴﻪ ﺃﻛﺜ َﺮ ﺍﳌﻨﺎﻓﻊ ﻭﺍﳋﺒﱠﺎﺯ ﻳُﻠﻘﻲ ﺍﻟﺸﻲﺀ ﻣﻨﻪ ﰲ‬
‫ﻭﺍﻟﺪﱢﻳَﻜﺔ ﻭﻗﺪ ﻳُﻌﺎﰿ ﺑﺬﺭْﻗﻪ ﺻﺎﺣ ُ‬
‫ﳊﺠَﺮ ﻭﻫﻮ‬ ‫ﲔ ﺫﻟﻚ ﻓﻴﻪ ﻭﻟ ﹶﺬﺭْﻗﻪ ﻏﻼﹼﺕٌ ﻳﻌﺮﻑ ﺫﻟﻚ ﺃﺻﺤﺎﺏ ﺍ ﹸ‬ ‫ﲔ ﻭﻳﻌﻈﹸ َﻢ ﺍﻟﺮﻏﻴﻒ ﰒﹼ ﻻ ﻳﺴﺘﺒ ُ‬ ‫ﺦ ﺍﻟﻌﺠ ُ‬
‫ﺍﳋﻤﲑ ﻟﻴﻨﺘﻔ َ‬
‫ﺐ ﺍﻟﺪﱢﻳﻚ ‪ :‬ﺍﳊﻤﺎ ُﻡ ﻃﺎﺋﺮٌ ﻟﺌﻴﻢٌ‬
‫ﺢ ﰲ ﺑَﻌﺾ ﻭُﺟﻮ ِﻩ ﺍﻟﺪﱠﺑْﻎ ‪ ) .‬ﺍﳊﻤﺎ ُﻡ ﻃﺎﺋﺮٌ ﻟﺌﻴ ٌﻢ ﻗﺎﺳﻲ ﺍﻟﻘﻠﺐ ( ﻭﻗﺎﻝ ﺻﺎﺣ ُ‬ ‫ﻳﺼ ﹸﻠ ْ‬
‫ﻗﺎﺳﻲ ﺍﻟﻘﻠﺐ ﻭﺇﻥ ﺑﺮﱠ ﺑ َﺰ ْﻋﻤِﻜﻢ ﻭﻟ َﺪ ﻏﲑﹺﻩ ﻭﺻَﻨ َﻊ ﺑﻪ ﻛﻤﺎ ﻳﺼﻨﻊ ﺑﻔﺮﺧﻪ ﻭﺫﻟﻚ ﺃﻬﻧﻤﺎ ﳛﻀُﻨﺎﻥ ﻛﻞﱠ ﺑﻴﺾ ﻭﻳﺰُﻗﹼﺎﻥ‬
‫ﻛﻞﱠ ﻓﺮْﺥ ﻭﻣﺎ ﺫﺍﻙ ﻣﻨﻬﻤﺎ ﺇﻻﹼ ﰲ ﺍﻟ ﹶﻔﺮْﻁ ‪.‬‬
 ‫ﺴﺢُ‬
‫ﻟﺆﻡ ﺍﳊﻤﺎﻡ ﻓﺄﻣﱠﺎ ﻟﺆﻣﻪ ﻓﻤﻦ ﻃﺮﹺﻳﻖ ﺍﻟﻐَﲑﺓ ﻓﺈﻧّﻪ ﻳﺮﻯ ﺑﻌﻴﻨﻪ ﺍﻟﺬﹼ ﹶﻛ َﺮ ﺍﻟﺬﻱ ﻫﻮ ﺃﺿﻌﻒ ﻣﻨﻪ ﻭﻫﻮ ﻳﻄ ُﺮ ُﺩ ﺃﻧﺜﺎﻩ ﻭﻳﻜ َ‬
‫ﹺﺑ ﹶﺬﻧَﺒﻪ ﺣَﻮﳍﺎ ﻭﻳﺘﻄ ﻮﱠﺱ ﳍﺎ‬

‫ﺐ ﺫﻛﺮﹰﺍ ﻋﻨﺪ ﻣﺜ ﹺﻞ ﺫﻟﻚ ‪.‬‬

‫ﻭﻳﺴﺘﻤﻴﻠﻬﺎ ﻭﻫﻮ ﻳﺮﻯ ﺫﻟﻚ ﺑﻌَﻴﻨﻪ ﰒﱠ ﱂ ﻧﺮ ﻗﻂ ﺫﻛﺮﹰﺍ ﻭﺍﹶﺛ َ‬
‫ﻓﺈﺫﺍ ﻗﻠﺖ ‪ :‬ﺇﻧّﻪ ﻳﺸﺘﺪﱡ ﻋﻠﻴﻪ ﻭﳝﻨﻌﻪ ﺇﺫﺍ ﺟﺜﹶﻤﺖ ﻟﻪ ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﻌﻠﻮَﻫﺎ ﻓﻜ ﱡﻞ ﺫﻛﺮ ﻭﺃﻧﺜﻰ ﻫﻨﺎﻟﻚ ﻳﻔﻌﻞ ﺫﻟﻚ ﻭﻟﻴﺲ‬
‫ﺫﻟﻚ ﻣﻦ ﺍﻟﺬﻛﺮ ﺍﻟﻐﺮﻳﺐ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﻐَﲑﺓ ﻭﻟﻜﻨّﻪ ﺿﺮ ﺏٌ ﻣﻦ ﺍﻟُﺒﺨْﻞ ﻭﻣﻦ ﺍﻟﻨّﻔﺎﺳﺔ ﻭﺇﺫﺍ ﱂ ﻳﻜﻦ ﻣﻦ ﺫ ﹶﻛﺮﹺﻫﺎ ﺇﻻﹼ‬
‫ﺾ ﺗﻔﻌﻞ ﺫﻟﻚ ﻭﺗﻘﻄﻊ‬ ‫ﻣﺜ ﹸﻞ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﲨﻴﻊ ﺍﳊﻤﺎﻡ ﻋُﻠﻢ ﺃﻥﹼ ﺫﻟﻚ ﻣﻨﻪ ﻟﻴﺲ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﻐﲑﺓ ﻭﺃﻧﺎ ﺭﺃﻳﺖ ﺍﻟﻨﻮﺍﻫ َ‬
‫ﻋﻠﻰ ﺍﻟﺬﱠﻛﺮ َﺑ ْﻌ َﺪ ﺃﻥ ﻳﻌﻠﹸ َﻮ ﻋﻠﻰ ﺍﻷﻧﺜﻰ ‪.‬‬
‫ﺖ ﳏﺘﺎﺟ ﹰﺔ ﺇﱃ ﺍﻟﺰّﻕّ ﻓﺈﺫﺍ ﺍﺳﺘﻐﻨَﺖ ﻧُﺰﹺﻋﺖ ﻣﻨﻬﺎ‬ ‫ﻗﺎﻝ ‪ :‬ﻭﺃﻣﱠﺎ ﻣﺎ ﺫﻛﺮﰎ ﻣﻦ ﺃﻥ ﺍﳊﻤﺎ َﻡ ﻣﻌﻄﻮﻑٌ ﻋﻠﻰ ﻓِﺮﺍﺧﻪ ﻣﺎ ﺩﺍﻣ ْ‬
‫ﲔ ﰒﱠ ﺗُﻨ ﹶﻘﻞﹸ‬
‫ﺍﻟﺮﲪ ﹸﺔ ﻓﻠﻴﺲ ﺫﻟﻚ ﻛﻤﺎ ﻗﻠﺘﻢ ﺍﳊﻤﺎ ُﻡ ﻃﺎﺋِﺮٌ ﻟﻴﺲ ﻟﻪ ﻋﻬﺪ ﻭﺫﻟﻚ ﺃﻥﹼ ﺍﻟﺬﹼﻛ َﺮ ﺭﲟﺎ ﻛﺎﻧﺖ ﻣﻌﻪ ﺍﻷﻧﺜﻰ ﺍﻟﺴﱢﻨ َ‬
‫ﻒ ﻣﻨﻪ ﻓﲑﺍﻫﺎ ﻃﻮ ﹶﻝ ﺩ ﻫْﺮﻩ ﻭﻫﻲ ﺇﱃ ﺟﻨﺐ ﺑﻴﺘِﻪ‬
‫ﺿ َﻌ َ‬
‫ﺝﺃ ْ‬‫ﻋﻨﻪ ﻭﺗُﻮﺍﺭَﻯ ﻋﻨﻪ ﺷﻬﺮﹰﺍ ﻭﺍﺣﺪﹰﺍ ﰒ ﺗﻈﻬﺮ ﻟﻪ ﻣﻊ ﺯﻭ ﹴ‬
‫ﻭﲤﺎﺭﻳﺪﻩ ﻓﻜﺄﻧﻪ ﻻ ﻳﻌﺮﻓﻬﺎ ﺑﻌﺪ ﻣﻌﺮﻓﺘﻬﺎ ﺍﻟﺪﱠﻫ َﺮ ﺍﻟﻄﻮﻳﻞ ﻭﺇﳕﺎ ﻏﺎﺑﺖ ﻋﻨﻪ ﺍﻷﻳﱠﺎ َﻡ ﺍﻟﻴﺴﲑ ﹶﺓ ﻓﻠﻴﺲ ﻳﻮﺟﱠ ُﻪ ﺫﻟﻚ ﺍﳉﻬ ﹸﻞ‬
‫ﺍﻟﺬﻱ ﻳُﻌﺎﻣِﻞ ﺑﻪ ﻓﺮﺍ َﺧﻪُ ﺑﻌﺪ ﺃﻥ ﻛﹺﺒﺮَﺕ ﺇﻻﱠ ﻋﻠﻰ‬

‫ﺍﻟﻐﺒﺎﻭﺓ ﻭﺳُﻮ ِﺀ ﺍﻟﺬﱢﻛﺮ ﻭﺃﻥﹼ ﺍﻟﻔﺮْﺥ ﺣﲔ ﺍﺳﺘﻮﻯ ﺭﻳﺸ ُﻪ ﻭﺃﺷَﺒ َﻪ ﻏﲑَﻩ ﻣﻦ ﺍﳊﻤﺎﻡ ﺟﻬﹺﻞ ﺍﻟﻔﺼْﻞ ﺍﻟﺬﻱ ﺑﻴﻨﻬﻤﺎ ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﻳﻌﺮﻑ ﺃﻧﺜﺎﻩ ﻭﻫﻮ ﳚﺪُﻫﺎ ﻣﻊ ﺫ ﹶﻛ ﹴﺮ ﺿﻌﻴﻒ ﻭﻫﻮ ﻣﺴﻠﱢﻢ ﻟﺬﻟﻚ ﻭﻗﺎﻧﻊٌ ﹺﺑ ِﻪ ﻭﻗﻠﻴ ﹸﻞ ﺍﻻﻛﺘﺮﺍﺙ ﺑﻪ ﻓﻬﻮ ﻣﻦ‬
‫ﻟﺆ ﹺﻡ ﰲ ﺃﺻﻞ ﺍﻟﻄﺒﻴﻌﺔ ‪.‬‬
‫ﻗﺴﻮﺓ ﺍﳊﻤﺎﻡ ﻗﺎﻝ ‪ :‬ﻭﺑﺎ ﺏٌ ﺁﺧﺮ ﻣﻦ ﻟﺆﻣﻪ ‪ :‬ﺍﻟﻘﺴﻮﺓ ﻭﻫﻲ ﺃﻷ ُﻡ ﺍﻟﻠﹼﺆﻡ ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﺬﹼﻛﹶﺮ ﺭﺑﱠﻤﺎ ﻛﺎﻥ ﰲ ﺍﻟﺒﻴﺖ ﻃﺎﺋﺮٌ‬
‫ﺫﻛﺮٌ ﻗﺪ ﺍﺷﺘﺪﱠ ﺿﻌﻔﻪُ ﻓﻴﻨﻘﹸﺮ ﺭﺃﺳَﻪ ﻭﺍﻵﺧﺮُ ﻣﺴﺘﺨ ٍﺬ ﻟﻪ ﻗﺪ ﺃﻣ ﹶﻜﻨَﻪ ﻣﻦ ﺭﺃ ِﺳِﻪ ﺧﺎﺿﻌﹰﺎ ﻟﻪ ﺷﺪﻳ َﺪ ﺍﻻﺳﺘﺴﻼﻡ ﻷﻣﺮﻩ‬
‫ﺠﺰﹺﻩ ﻋﻨ ُﻪ ﻭﻻ ﻫﻮ ﻳﺮ َﺣﻤُﻪ ﳋﻀﻮﻋﻪ ﻭﻻ ﻫﻮ ﳝ ﱡﻞ ﻭﻟﻴﺲ ﻟﻪ ﻋﻨﺪﻩ ﻭﹺﺗﺮ ﰒﹼ ﻳﻨﻘﹸﺮ ﻳﺎﻓﹸﻮﺧَﻪ‬ ‫ﻓﻼ ﻫﻮ ﻳﺮﲪُﻪ ﻟﻀ ْﻌ ِﻔﻪ ﻭﻋ ْ‬
‫ﺕ ﺑﲔ َﻳ َﺪﻳْﻪ ‪.‬‬
‫ﺝ ِﺩﻣَﺎ ﹶﻏﻪُ ﻓﻴﻤﻮ َ‬ ‫ﺐ ﻋﻨُﻪ ﰒﱠ ﻻ ﻳﺰﺍﻝ ﻳﻨﻘﹸﺮ ﺫﻟﻚ ﺍﳌﻜﺎ ﹶﻥ َﺑ ْﻌ َﺪ ﺍﻟﻨّﻘﹾﺐ ﺣﱴ ﻳُﺨ ﹺﺮ َ‬ ‫ﺣﱴ ﻳﻨﻘﹸ َ‬
‫ﻉ ﺍﻟﻄﲑ ‪.‬‬ ‫ﻓﻠﻮ ﻛﺎﻥ ﳑﱠﺎ ﻳﺄﻛﻞ ﺍﻟﻠﱠﺤ َﻢ ﻭﺍﺷﺘﻬﻰ ﺍﻟﺪﻣﺎﻍ ﻛﺎﻥ ﺫﻟﻚ ﻟﻪ ﻋﺬﺭﹰﺍ ﺇﺫ ﱂ َﻳ ْﻌﺪُ ﻣﺎ ﹶﻃَﺒ َﻊ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﺳِﺒﺎ َ‬
‫ﲑ ﻣﻦ ﺍﻟﻘﹶﺴﻮِﺓ ﻣﺎ ﻻ ﻧﺮﻯ ﻣﻦ ﺳِﺒﺎﻉ ﺍﻟﻄﲑ ﱂ ﻳﻜﻦ ﻟﻨﺎ ﺇﻻﹼ ﺃﻥ ﻧﻘﻀ َﻲ ﻋﻠﻴِﻪ ﻣﻦ ﺍﻟﻠﺆﻡ‬ ‫ﻓﺈﺫﺍ ﺭﺃﻳﻨﺎ ﻣﻦ ﺑﻌﺾ ﻬﺑﺎﺋ ﹺﻢ ﺍﻟﻄ ﹺ‬
‫ﻋﻠﻰ ﺣﺴﺐ ﻣﺒﺎﻳﻨﺘﻪ ﻟﺸﻜﻞ‬

‫ﺍﻟﺒﻬﻴﻤﺔ ﻭﻳﺰﻳﺪ ﰲ ﺫﻟﻚ ﻋﻠﻰ ﻣﺎ ﰲ ﺟﻮﺍﺭﺡ ﺍﻟﻄﲑ ﻣﻦ ﺍﻟﺴﱠﺒُﻌِﻴﺔ ‪.‬‬

‫ﺃﻗﻮﺍﻝ ﻟﺼﺎﺣﺐ ﺍﻟﺪﻳﻚ ﰲ ﺍﳊﻤﺎﻡ ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﺪﻳﻚ ‪ :‬ﺯﻋﻢ ﺃﺑﻮ ﺍﻷﺻﺒﻎ ﺑﻦ ﺭﺑﻌﻲّ ﻗﺎﻝ ‪ :‬ﻛﺎﻥ ﺭَﻭﺡٌ ﺃﺑﻮ ﳘﺎﻡ‬
‫ﺚ ﺃﻥ‬
‫ﺻﺎﺣِﺐ ﺍﳌﻌﻤّﻰ ﻋﻨﺪ ﻣﺜﻨﱠﻰ ﺍﺑﻦ ﺯﻫﲑ ﻓﺒﻴﻨﻤﺎ ﻫﻮ ﻳﻮﻣﹰﺎ ﻭﻫﻮ ﻣﻌﻪُ ﰲ ﺍﻟﺴﻄﺢ ﺇﺫ ﺟﺎﺀ ﲨﺎﻋﺔﹲ ﻓﺼﻌِﺪﻭﺍ ﻓﻠﻢ ﻳﻠﺒ ﹾ‬
‫ﺚ ﺃﻥ ﺟﺎﺀ ﻣﺜﻠ ُﻬ ْﻢ ﻓﺄﻗَﺒ ﹶﻞ ﻋﻠﻴﻬﻢ ﻓﻘﺎﻝ ‪ :‬ﺃﻱﱡ ﺷﻲ ٍﺀ ﺟﺎﺀ ﺑﻜﻢ ﻭﻣﺎ ﺍﻟﺬﻱ ﺟَﻤَﻌﻜﻢ ﺍﻟﻴﻮﻡ ﻗﺎﻟﻮﺍ‬ ‫ﺟﺎﺀ ﺁﺧﺮﻭﻥ ﰒﱠ ﱂ ﻳﻠَﺒ ﹾ‬
‫‪ :‬ﻫﺬﺍ ﺍﻟﻴﻮ ُﻡ ﺍﻟﺬﻱ ﻳﺮﺟﻊ ﻓﻴ ِﻪ َﻣﺰَﺍﺟﻴ ﹸﻞ ﺍﳊﻤﺎ ﹺﻡ ﻣﻦ ﺍﻟﻐﺎَﻳ ِﺔ ﻗﺎﻝ ‪ :‬ﰒﱠ ﻣﺎﺫﺍ ﻗﺎﻟﻮﺍ ‪ :‬ﰒﱠ َﻧَﺘ َﻤﺘﱠﻊُ ﺑﺎﻟﻨﱠﻈﹶﺮ ﺇﻟﻴﻬﺎ ) ﺍﻟﺘﻠﻬﱢﻲ‬
‫ﺱ ﺑﺸﻲ ٍﺀ ﻣﺜﻞ ﺍﳊﻤﺎﻡ ﻭﻻ ﻭﺟﺪﻧﺎ ﺷﻴﺌﹰﺎ ﳑﺎ ﻳﺘﺨﺬﻩ ﺍﻟﻨّﺎﺱ‬ ‫ﺕ ﻳﻮﻡ ‪ :‬ﻣﺎ ﺗﻠﹶﻬﱠﻰ ﺍﻟﻨّﺎ ُ‬ ‫ﺑﺎﳊﻤﺎﻡ ( ﻭﻗﺎﻝ ﻣﺜﻨّﻰ ﺑ ُﻦ ﺯﻫﲑ ﺫﺍ َ‬
‫ﻭﻳُﻠَﻌﺐُ ﹺﺑِﻪ ﻭﻳُﻠﹾﻬَﻰ ﹺﺑ ِﻪ ﳜﺮﺝ ﻣﻦ ﺃﺑﻮﺍﺏ‬
‫ﳉﺪّ ﻛﺎﳊﻤﺎﻡ ﻭﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺣﺎﺿﺮ ﻓﻐﺎﻇﻪ ﺫﻟﻚ ﻭﻛﻈﻢ ﻋﻠﻰ ﻏﻴﻈﻪ ﻓﻠﻤﱠﺎ ﺭﺃﻯ ﻣﹶﺜﻨﱠﻰ ﺳﻜﻮﺗﻪ ﻋﻦ‬ ‫ﺍﳍﺰﻝ ﺇﱃ ﺃﺑﻮﺍﺏ ﺍ ِ‬
‫ﺕ ﻋ ْﻬﺪِﻩ ﻭﺣﻨﻴﻨﹺﻪ ﺇﱃ ﺃﻫﻠﻪ ﺃﻧﱢﻲ ﺭﺑّﻤﺎ‬‫ﺍﻟﺮﺩﱢ ﻋﻠﻴﻪ ﻃﻤِﻊ ﻓﻴﻪ ﻓﻘﺎﻝ ‪ :‬ﻳﺒﻠ ﹸﻎ ﻭﺍﻟﻠﹼ ِﻪ ِﻣ ْﻦ ﻛﺮَﻡ ﺍﳊﻤﺎ ﹺﻡ ﻭﻭﻓﺎﺋِﻪ ﻭﺛﺒﺎ ِ‬
‫ﺖ ﺟَﻨﺎﺣُﻪ ﻛﻨﺒﺎﺗﻪ ﺍﻷ ﻭﱠﻝ ﱂ َﻳ ْﺪﻋُﻪ ﺳﻮ ُﺀ ﺻﻨﻌِﻲ ﺇﻟﻴﻪ ﺇﱃ‬‫ﺖ ﺍﻟﻄﱠﺎﺋﺮ ﻭﺑﻌﺪ ﺃ ﹾﻥ ﻃﺎﺭ ﻋِﻨﺪﻱ ﺩﻫﺮﹰﺍ ﻓﻤﱴ ﻧَﺒ َ‬ ‫ﻗﺼَﺼ ُ‬
‫ﺍﻟﺬﱠﻫﺎﺏ ﻋﻨﱢﻲ ﻭﻟﺮﺑﱠﻤﺎ ﹺﺑ ْﻌﺘُﻪ ﻓﻴﻘﺼﱡﻪ ﺍﳌﺒﺘﺎﻉُ ﺣﻴﻨﹰﺎ ﻓﻤﺎ ﻫﻮ ﺇﻻﱠ ﺃﻥ ﳚ َﺪ ﰲ ﺟَﻨﺎﺣِﻪ ﻗ ﻮﱠ ٍﺓ ﻋﻠﻰ ﺍﻟﻨﱡﻬﻮﺽ ﺣﺘﱠﻰ ﺃﺭﺍﻩ ﺃﺗﺎﱐ‬
‫ﺖ ﺫﻟﻚ ﺑﻪ ﻣﺮﺍﺭﹰﺍ ﻛﺜﲑﺓ ﻛﻞﱠ ﺫﻟﻚ ﻻ ﻳﺰﺩَﺍ ُﺩ ﺇﻻﱠ ﻭﻓﺎﺀ ‪.‬‬ ‫ﺟﺎﺩﻓﹰﺎ ﺃﻭ ﻏﲑ ﺟﺎﺩﻑ ﻭﺭﺑﱠﻤﺎ ﻓﻌﻠ ُ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ‪ :‬ﺃﻣﱠﺎ ﺃﻧﺖ ﻓﺄﺭﺍ َﻙ ﺩﺍﺋﺒﹰﺎ ﲢﻤَﺪﻩ ﻭﺗﺬﻡﱡ َﻧ ﹾﻔﺴَﻚ ﻭﻟﺌ ْﻦ ﻛﺎﻥ ﺭﺟﻮﻋُﻪ ﺇﻟﻴﻚ ﻣﻦ ﺍﻟﻜﺮ ﹺﻡ ﺇﻥﹼ ﺇﺧﺮﺍﺟَﻚ‬
‫ﺐ ﻣﺎ ﻟﻠﺒﻬﻴﻤﺔ ﰒ ﻗﺎﻝ ‪:‬‬
‫ﻟﻪ ﻣﻦ ﺍﻟﻠﱡﺆﻡ ﻭﻣﺎ ﻳُﻌﺠﺒﲏ ﻣﻦ ﺍﻟﺮﱢﺟﺎﻝ َﻣ ْﻦ َﻳ ﹾﻘ ﹶﻄ ْﻊ ﻧﻔﺴَﻪ ﻟﺼﻠ ِﺔ ﻃﺎﺋﺮ ﻭﻳﻨﺴﻰ ﻣﺎ ﻋﻠﻴﻪ ﰲ ﺟﻨ ﹺ‬
‫ﺐ ﻭﻛﻠﹼﻤﺎ ﺑﺎﻋ ْﺪﺗُﻪ ﻛﺎﻥ ﱄ‬ ‫ﻚ ﺣﲔ ﺗﻘﻮﻝ ‪ :‬ﺭ َﺟ َﻊ ﺇﱄﱠ ﻣﺮﱠ ﹰﺓ ﺑﻌ َﺪ ﻣﺮﱠﺓ ﻭﻛﻠﻤﺎ ﺯ ِﻫ ْﺪﺕُ ﻓﻴﻪ ﻛﺎﻥ ﰲﱠ ﺃﺭﻏ َ‬ ‫ﺧﺒﱢﺮﱐ ﻋْﻨ َ‬
‫ﻚ ﺣﻦﱠ ﺃ ْﻡ ﺇﱃ ﻋُﺸﱢﻪ ﺍﻟﺬﻱ ﺩﺭَﺝ ﻣﻨﻪ ﻭﺇﱃ ﻭﻛﹾﺮﻩ ﺍﻟﺬﻱ ﺭُﺑﱢﻲ ﻓﻴﻪ ﺃﺭﺃﻳﺖ ﺃ ﹾﻥ ﻟﻮ ﺭ َﺟ َﻊ ﺇﻟﹶﻰ‬ ‫ﻚ ﺟﺎﺀ ﻭﺇﻟﻴ َ‬
‫ﺐ ﺇﻟﻴ َ‬
‫ﺃ ﹾﻃ ﹶﻠ َ‬
‫ﻭﻛﺮﹺﻩ ﻭﺑﻴﺘِﻪ ﰒﱠ ﱂ ﳚﺪْﻙ ﻭﺃﻟﻔﺎﻙ ﻏﺎﺋﺒﹰﺎ ﺃﻭ ﻣﻴﱢﺘﹰﺎ ﺃﻛﺎﻥ ﻳﺮ ﹺﺟﻊُ ﺇﱃ ﻣﻮﺿﻌﻪ ﺍﻟﺬﻱ ﺧﻠﹼﻔﻪ ﻭﻋﻠﻰ ﺃﻧّﻚ ﺗﺘﻌﺠﱠﺐ ﻣﻦ‬
‫ﻫﺪﺍﻳﺘِﻪ ﻭﻣﺎ ﻟﻚ ﻓﻴﻪ‬

‫ﲔ ﺇﱃ‬
‫ﻣﻘﺎﻝﹲ ﻏﲑﻩ ﻓﺄﻣﱠﺎ ﺷﻜﺮُﻙ ﻋﻠﻰ ﺇﺭﺍﺩﺗﻪ ﻟﻚ ﻓﻘﺪ ﺗﺒﻴﱠ َﻦ َﺧﻄﹶﺎﺅﻙ ﻓﻴﻪ ﻭﺇﳕﺎ ﺑﻘﻲ ﺍﻵﻥ ﺣﺴ ُﻦ ﺍﻻﻫﺘﺪﺍﺀ ﻭﺍﳊﻨ ُ‬
‫ﺍﻟﻮﻃﻦ ‪.‬‬

‫ﻣﺸﺎﻬﺑﺔ ﻫﺪﺍﻳﺔ ﺍﳊﻤﺎﻡ ﳍﺪﺍﻳﺔ ﺍﻟﺮﺧﻢ‬

‫ﻭﻗﺪ ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺃﻥﱠ ﺍﻟﺮﱠ َﺧ َﻢ ﻣﻦ ﻟﺌﺎﻡ ﺍﻟﻄﲑ ﻭﺑﻐﺎﺛﻬﺎ ﻭﻟﻴﺴﺖ ﻣﻦ ﻋِﺘﺎﻗﻬﺎ ﻭﺃﺣْﺮﺍﺭﻫﺎ ﻭﻫﻲ ﻣﻦ ﻗﻮﺍﻃِﻊ ﺍﻟﻄﹼﲑ ﻭ ِﻣ ْﻦ‬
‫ﺖ‬
‫ﺖ ﻭﻗ َ‬ ‫ﻣﻮﺿِﻊ َﻣ ﹾﻘﻄﹶﻌﻬﺎ ﺇﻟﻴﻨﺎ ﰒﱠ ﻣﺮ ﹺﺟﻌِﻬﺎ ﺇﻟﻴﻪ ﻣﻦ ﻋﻨﺪﻧﺎ ﺃﻛﹶﺜﺮُ ﻭﺃﻃ ﻮَﻝ ﻣﻦ ﻣﻘﺪﺍ ﹺﺭ ﺃﺑ َﻌ ِﺪ ﻏﺎﻳﺎﺕ ﲪﺎﻣﻜﻢ ﻓﺈﻥ ﻛﺎﻧ ْ‬
‫ﺽ ﻭﺍﻟﺒﹺﺤﺎ َﺭ ﻭﺍﳉﺒﺎ ﹶﻝ ﺣﺘّﻰ ﺗﺼﲑ‬‫ﺖ ﺗﻘﻄﹶﻊ ﺍﻟﺼﱠﺤﺎﺭﻯ ﻭﺍﻟﱪﺍﺭﻱﱠ ﻭﺍﳉﺰﺍﺋ َﺮ ﻭﺍﻟﻐِﻴﺎ َ‬ ‫ﺧُﺮﻭﺟﻬﺎ ﻣﻦ ﺃﻭﻃﺎﻬﻧﺎ ﺇﻟﻴﻨﺎ ﺧﺮﺟ ْ‬
‫ﺖ ﻭﻻ ﻋﻠﻰ ﻫِﺪﺍﻳٍﺔ ﻭﻻ ﺩَﻻﻟ ٍﺔ ﻭﻻ ﻋﻠﻰ ﺃﻣﺎﺭ ٍﺓ ﻭﻋَﻼﻣﺔ‬ ‫ﲰ ٍ‬
‫ﺖ ﲣﺮﺝ ﺇﻟﻴﻨﺎ ﻋﻠﻰ ْ‬‫ﺇﻟﻴﻨﺎ ﰲ ﻛﻞﱢ ﻋﺎﻡ ﻓﺈﻥ ﻗﻠﺖ ﺇﻧّﻬﺎ ﻟﻴﺴ ْ‬
‫ﺞ ﻗﺪ ﺃﻟﺒَﺲ ﺫﻟﻚ ﺍﻟﻌﺎﱂ‬ ‫ﻭﺇﳕﺎ َﻫﺮَﺑﺖ ﻣﻦ ﺍﻟﺜﱡﻠﻮﺝ ﻭﺍﻟﱪْﺩ ﺍﻟﺸﺪﻳﺪ ﻭﻋﻠﻤﺖ ﺃﻧّﻬﺎ ﲢﺘﺎﺝ ﺇﱃ ﺍﻟ ﱡﻄﻌْﻢ ﻭﺃﻥﹼ ﺍﻟﺜﹼﻠ َ‬
‫ﻑ ﺃﺭﺿﹰﺎ ِﺧﺼْﺒﹰﺎ ﺩﻓﺌﹰﺎ ﻓﺘﻘﻴﻢ ﻋﻨ َﺪ ﺃﺩﱏ ﻣﺎ ﲡﺪ ﻓﻤﺎ ﺗﻘﻮ ﹸﻝ ﻓﻴﻬﺎ ﻋﻨﺪ‬ ‫ﺖ ﻫﺎﺭﺑﺔ ﻓﻼ ﺗﺰﺍ ﹸﻝ ﰲ ﻫﺮﻬﺑﺎ ﺇﱃ ﺃﻥ ﺗﺼﺎﺩ َ‬
‫ﻓﺨﺮﺟ ْ‬
‫ﺭﺟﻮﻋﻬﺎ ﻭﻣﻌﺮﻓِﺘﻬﺎ ﺑﺎﳓﺴﺎ ﹺﺭ ﺍﻟﺜﻠﻮﺝ ﻋﻦ ﺑﻼﺩﻫﺎ ﺃﻟﻴﺴﺖ ﻗﺪ ﺍﻫﺘﺪﺕ ﻃﺮﹺﻳ َﻖ ﺍﻟﺮﱡﺟﻮﻉ ﻭﻣﻌﻠﻮﻡ ﻋﻨﺪ ﺃﻫﻞ ﺗﻠﻚ‬
‫ﺍﻷﻃﺮﺍﻑ ﻭﻋﻨﺪ ﺃﺻﺤﺎﺏ ﺍﻟﺘﱠﺠﺎﺭﺏ‬

‫ﺖ َﺭﺟَﻌﺖ ﺇﱃ ﺑﻼﺩﻫﺎ ﻭﺟﺒﺎﳍﺎ ﻭﺃﻭﻛﺎﺭﻫﺎ ﻭﺇﱃ ﻏﻴﺎﺿﻬﺎ ﻭﺃﻋﺸّﺘﻬﺎ ﻓﺘﺠﺪ‬ ‫ﻭﻋﻨﺪ ﺍﻟﻘﺎﻧﺺ ﺃﻥﹼ ﹶﻃ ْﻴ َﺮ ﻛﻞﱢ ﺟﻬ ٍﺔ ﺇﺫﺍ ﹶﻗ ﹶﻄَﻌ ْ‬
‫ﻫﺬﻩ ﺍﻟﺼﱢﻔﺔ ﰲ ﲨﻴﻊ ﺍﻟﻘﻮﺍﻃﻊ ﻣﻦ ﺍﻟﻄﱠﲑ ﻛﺮﺍﻣﻬﺎ ﻛﻠﺌﺎﻣﻬﺎ ﻭﻬﺑﺎﺋﻤﻬﺎ ﻛﺴﺒﺎﻋﻬﺎ ﰒﱠ ﻻ ﻳﻜﻮﻥ ﺍﻫﺘﺪﺍﺅﻫﺎ ﻋﻠﻰ ﲤﺮﻳ ﹴﻦ‬
‫ﲑ ﻭﺍﻟﺘﻘﻮﱘ ﻓﺎﻟﻘﻮﺍﻃﻊ ﻷﻧﻔﺴﻬﺎ ﺗﺼﲑ ﺇﻟﻴﻨﺎ‬
‫ﺖ ﺑﺎﻟﺘّﺪﺑ ﹺ‬
‫ﺐ ﻭﱂ ﺗﻠﻘﹼﻦ ﺑﺎﻟﺘّﻌﻠﻴﻢ ﻭﱂ ﺗﺜﺒّ ْ‬ ‫ﺐ ﻭﲡﺮﻳ ﹴ‬ ‫ﻭﺗﻮﻃﲔ ﻭﻻ ﻋﻦ ﺗﺪﺭﻳ ﹴ‬
‫ﻭﻷﻧﻔﺴﻬﺎ ﺗﻌﻮ ُﺩ ﺇﱃ ﺃﻭﻛﺎﺭﻫﺎ ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻷﻭﺍﺑﺪ ﻣﻦ ﺍﳊﻤﺎﻡ ﻷﻧﻔﺴﻬﺎ ﺗﺮﺟﻊ ﻭﺇﻟﻔﹸﻬﺎ ﻟﻠﻮﻃﻦ ﺇﻟﻒٌ ﻣﺸﺘﺮَﻙٌ ﻣﻘﺴﻮﻡٌ ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﻄﹼﲑ ﻓ ﹶﻘ ْﺪ َﺑ ﹶﻄ ﹶﻞ ﲨﻴ ُﻊ‬
‫ﻣﺎ ﺫﻛﺮﺕ ‪.‬‬
‫ﳉ ﻮَﺍﻑ ﻭﺍﻟﺒَﺮﺳﺘُﻮﺝ ﻓﺈﻥﱠ‬
‫ﲑ ﻗﻮﺍﻃ ُﻊ ﺍﻟﺴﱠﻤﻚ ﻛﺎﻷﺳﺒﻮﺭ ﻭﺍ ﹸ‬
‫ﺐ ﻣﻦ ﲨﻴ ﹺﻊ ﻗﻮﺍﻃ ﹺﻊ ﺍﻟﻄﹼ ﹺ‬
‫ﻗﻮﺍﻃﻊ ﺍﻟﺴﻤﻚ ﰒﹼ ﻗﺎﻝ ‪ :‬ﻭﺃﻋﺠ ُ‬
‫ﻉ ﺗﺄﰐ ﺩِﺟﻠﹶﺔ ﺍﻟﺒﺼﺮ ِﺓ ﻣﻦ‬
‫ﻫﺬﻩ ﺍﻷﻧﻮﺍ َ‬

‫ﺾ ﲝﻼﻭﺓ ﺍﳌﺎﺀ ﻭﻋﺬﻭَﺑﺘِﻪ ﺑﻌ َﺪ ﻣُﻠﻮﺣ ِﺔ ﺍﻟﺒﺤﺮ ﻛﻤﺎ‬

‫ﺏ ﺍﳌﺎﺀ ﰲ ﺫﻟﻚ ﺍﻹﺑﱠﺎﻥ ﻛﺄﻬﻧﺎ ﺗﺘﺤﻤﱠ ُ‬
‫ﺃﻗﺼﻰ ﺍﻟﺒﺤﺎﺭ ﺗﺴﺘﻌﺬ ُ‬
‫ﳋﻠﹼﺔ ﻭﻫﻮ ﻣﺎ ﺣﻼ ﻭﻋﺬﺏ ‪.‬‬ ‫ﺾ ﻭﻫﻮ ﻣﻠﺢٌ َﺑ ْﻌ َﺪ ﺍ ﹸ‬ ‫ﳊ ْﻤ َ‬
‫ﺗﺘﺤﻤﱠﺾ ﺍﻹﺑ ﹸﻞ ﻓﺘﺘﻄﻠﺐ ﺍ ﹶ‬
‫ﺴ ﹺﻮ ﺍﻟﺪﱢﻣﺎﺀ ﻭﺍﻟﺪﱢﻣﺎ ُﺀ ﺣﻠﻮﺓﹲ ﻭﺃ ﹾﻛ ﹺﻞ ﺍﻟﻠﹼﺤْﻢ ﻭﺍﻟﻠﹼﺤ ُﻢ ﺣﻠﻮ ﻃﻠﺒﺖ‬
‫ﺕ ِﻣ ْﻦ َﺣ ْ‬‫ﻃﻠﺐ ﺍﻷﺳﺪ ﻟﻠﻤﻠﺢ ﻭﺍ ُﻷ ْﺳ ُﺪ ﺇﺫﺍ ﺃﻛﺜﹶﺮ ْ‬
‫ﺢ ﺑﻪ ﻭﲡﻌﻠﹶﻪ ﻛﺎﳊﻤْﺾ ﺑ ْﻌ َﺪ ﺍﳋﹸﻠﹼﺔ ‪.‬‬ ‫ﺢ ﻟﺘﺘﻤﻠﹼ َ‬
‫ﺍ ِﳌ ﹾﻠ َ‬
‫ﲑ ﺣﺘّﻰ ﹺﳚ َﺪ َﻣﻼﱠﺣﺔ ﻭﺭﺑﱠﻤﺎ ﺍﻋﺘﺎ َﺩ ﺍ َﻷ َﺳﺪُ ﻣﻜﺎﻧﹰﺎ ﻓﻴﺠﺪﻩ ﳑﻨﻮﻋﹰﺎ (‬ ‫ﻼ ﻳﺰﺍ ﹸﻝ ﻳﺴ ُ‬ ‫ﻭﺍ َﻷ َﺳﺪُ ﳜﺮﺝ ﻟﻠﺘﻤﻠﱡﺢ ﹶﻓ ﹶ‬
‫ﻀﺘِﻪ ﻭﻋَﺮﻳﻨﹺﻪ ﻭﻏﺎﺑﻪ ﻭ ِﻋﺮﱢﻳﺴﺘﻪ ﻭﺇﻥ‬
‫ﲑ ﹶﺓ َﺑ ْﻌ َﺪ ﺫﻟﻚ ﻓﺈﺫﺍ ﲤﻠﱠﺢ ﺭﺟﻊ ﺇﱃ ﻣﻮﺿ ِﻌ ِﻪ ﻭ ﹶﻏ ْﻴ َ‬
‫ﺦ ﺍﻟﻜﺜ َ‬
‫ﻼ ﻳﺰﺍ ﹸﻝ ﻳ ﹾﻘ ﹶﻄﻊُ ﺍﻟﻔﺮﺍ ِﺳ َ‬
‫ﻓﹶ‬
‫ﻛﺎﻥ ﺍﻟﺬﻱ ﹶﻗﻄﹶﻊ ﲬﺴﲔ ﻓﺮﺳﺨﹰﺎ ‪.‬‬

‫ﳎﻲﺀ ﻗﻮﺍﻃﻊ ﺍﻟﺴﻤﻚ ﺇﱃ ﺍﻟﺒﺼﺮﺓ‬

‫ﻗﻮﺍﻃﻊ ﺍﻟﺴﻤﻚ ﻭﳓﻦ ﺑﺎﻟﺒﺼﺮﺓ ﻧﻌﺮﻑ ﺍ َﻷ ْﺷﻬُﺮ ﺍﻟﱵ ﻳﻘﺒﻞ ﺇﻟﻴﻨﺎ ﻓﻴﻬﺎ ﻫﺬﻩ ﺍﻷَﺻﻨﺎﻑ ﻭﻫﻲ ﺗﻘﺒ ﹸﻞ ﻣﺮﱠﺗﲔ ﰲ ﻛﻞﱢ ﺳﻨﺔ‬
‫ﲰ َﻦ ﺍﳉﻨﺲ ﻓﻴﻘﻴﻢ ﻛ ﱡﻞ ﺟﻨﺲ ﻣﻨﻬﺎ ﻋ ْﻨﺪَﻧﺎ ﺷﻬﺮَﻳﻦ ﺇﱃ ﹶﺛﻼﹶﺛﺔ ﺃﺷﻬُﺮ ﻓﺈﺫﺍ ﻣﻀﻰ ﺫﻟﻚ ﺍﻷَﺟﻞﹸ‬
‫ﰒﹼ ﳒﺪُﻫﺎ ﰲ ﺇﺣﺪﺍﳘﺎ ﺃ َ‬
‫ﻒ‬
‫ﺲ ﺍﻵﺧﺮ ﻓﻬﻢ ﰲ ﲨﻴﻊ ﺃﻗﺴﺎﻡ ﺷُﻬﻮ ﹺﺭ ﺍﻟﺴﱠَﻨ ِﺔ ﻣﻦ ﺍﻟﺸﺘﺎ ِﺀ ﻭﺍﻟﺮﺑﻴ ﹺﻊ ﻭﺍﻟﺼﱠﻴ ِ‬ ‫ﺲ ﺃﻗﹾﺒﻞ ﺍﳉﻨ ُ‬‫ﺖ ِﻋﺪّﺓﹸ ﺫﻟﻚ ﺍﳉﻨ ﹺ‬ ‫ﻭﺍﻧﻘﻀ ْ‬
‫ﺝ ُﻳ ﹾﻘﺒﹺﻞ ﺇﻟﻴﻨﺎ ﻗﺎﻃﻌﹰﺎ ﻣﻦ ﺑﻼﺩ ﺍﻟﺰﱢﻧﺞ ﻳﺴﺘﻌﺬﺏ‬ ‫ﲑ ﺍﻟﻨّﻮﻉ ﺍﻵﺧَﺮ ﺇﻻﱠ ﺃ ﹾﻥ ﺍﻟَﺒ َﺮ ْﺳﺘُﻮ َ‬
‫ﻉ ﻣﻦ ﺍﻟﺴﱠﻤﻚ ﹶﻏ ﹺ‬ ‫ﻭﺍﳋﺮﻳﻒ ﰲ ﻧﻮ ﹴ‬
‫ﻑ ﺫﻟﻚ ﲨﻴ ُﻊ ﺍﻟﺰﱢﻧﺞ ﻭﺍﻟﺒَﺤْﺮﻳّﲔ ‪.‬‬ ‫ﺼ َﺮِﺓ ﻳﻌﺮ ُ‬
‫ﺍﳌﺎﺀ ﻣﻦ ﺩِﺟﻠ ِﺔ ﺍﻟَﺒ ْ‬

‫ُﺑ ْﻌ ُﺪ ﺑﻼﺩ ﺍﻟﺰﱢﻧﺞ ﻭﺍﻟﺼﱢﲔ ﻋﻦ ﺍﻟﺒﺼﺮﺓ ﻭﻫﻢ ﻳﺰﻋﻤﻮﻥ ﺃﻥﹼ ﺍﻟﺬﻱ ﺑﲔ ﺍﻟﺒﺼﺮﺓ ﻭﺍﻟﺰﱢﻧﺞ ﺃﺑ َﻌﺪُ ﳑﺎ ﺑﲔ ﺍﻟﺼﱢﲔ ﻭﺑﻴﻨﻬﺎ ‪.‬‬
‫ﻭﺇﳕﺎ ﻏﻠﻂ ﻧﺎﺱٌ ﻓﺰﻋﻤﻮﺍ ﺃﻥﹼ ﺍﻟﺼﱢﲔ ﺃﺑﻌﺪ ﻷﻥ ﲝ َﺮ ﺍﻟﺰﱢﻧﺞ ﺣﻔﺮﺓﹲ ﻭﺍﺣِﺪﺓ ﻋﻤﻴﻘﹶﺔ ﻭﺍﺳﻌﺔ ﻭﺃﻣﻮﺍﺟﻬﺎ ﻋِﻈﺎﻡ ﻭﻟﺬﻟﻚ‬
‫ﺤ ﹺﺮ ﺭﻳﺢٌ ﻬﺗﺐﱡ ﻣﻦ ﻋُﻤﺎ ﹶﻥ ﺇﱃ ﺟﻬﺔ ﺍﻟﺰﱢﻧﺞ ﺷ ْﻬﺮَﻳﻦ ﻭﺭﻳﺢٌ َﺗ ُﻬﺐﱡ ﻣﻦ ﺑﻼﺩ ﺍﻟﺰﱢﻧﺞ ﺗﺮﻳ ُﺪ ﹺﺟﻬَﺔ ﻋُﻤﺎﻥ ﺷﻬْﺮﻳﻦ ﻋﻠﻰ‬ ‫ﺍﻟَﺒ ْ‬
‫ﺝ‬
‫ﺢ ﹶﻗ ﹺﻮﻳﱠ ﹰﺔ ﻭﺍﻷ ْﻣﻮﺍ ُ‬
‫ﺤﺮُ ﻋﻤﻴﻘﹰﺎ ﻭﺍﻟﺮﱢﻳ ُ‬
‫ﲔ ﺍﻟﺸﱢﺪﱠﺓ ﻭﺍﻟﻠﱢﲔ ﺇﻻﹼ ﺃﻧّﻬﺎ ﺇﱃ ﺍﻟﺸﺪﱢ ِﺓ ﺃ ﹾﻗﺮَﺏ ﻓﻠﻤﺎ ﻛﺎﻥ ﺍﻟَﺒ ْ‬
‫ﻣ ﹾﻘﺪَﺍ ﹴﺭ ﻭﺍﺣ ٍﺪ ﻓﻴﻤﺎ ﺑ َ‬
‫ﻸ ﺻﺎﺭﺕ‬ ‫ﳋﺐﱠ ﻭﺍﳌﻜ َﱠ‬ ‫ﻂ ﻭﻛﺎﻥ ﺳﲑﻫﻢ ﻣﻊ ﺍﻟ َﻮﺗَﺮ ﻭﱂ ﻳﻜﻦ ﻣﻊ ﺍﻟﻘﹶ ﻮْﺱ ﻭﻻ ﻳَﻌْﺮﻓﻮﻥ ﺍ ِ‬ ‫ﻉﻻﳛ ﱡ‬ ‫ﻋﻈﻴﻤَﺔ ﻭﻛﺎﻥ ﺍﻟﺸﱢﺮﺍ ُ‬
‫ﺞ ﺃﻗﻞ ‪.‬‬
‫ﺍ َﻷﻳّﺎ ُﻡ ﺍﻟﱵ ﺗﺴﲑ ﻓﻴﻬﺎ ﺍﻟﺴﱡﻔﻦ ﺇﱃ ﺍﻟﺰﱢْﻧ ﹺ‬

‫ﻀ ﹶﻞ ﻋ ْﻦ ﺻﻴ ِﺪ‬
‫ﺝ ﺍﳌﺎﺀ َﻭﻳَﺴﻴﺢ ﺇﱃ ﺍﻟﺒﺼﺮﺓ ِﻣ َﻦ ﺍﻟﺰﻧْﺞ ﰒ َﻳﻌُﻮ ُﺩ ﻣﺎ ﹶﻓ َ‬
‫ﺍﻟﱪﺳﺘُﻮﺝ ﻗﺎﻝ ‪ :‬ﻭﺍﻟَﺒ َﺮﺳْﺘﻮﺝ ﺳَﻤﻚٌ ﻳ ﹾﻘ ﹶﻄﻊُ ﺃﻣﻮﺍ َ‬
‫ﺍﻟﻨﺎﺱ ﺇﱃ ﺑﻼﺩﻩ ﻭﲝﺮﻩ ﻭﺫﻟﻚ ﺃ ْﺑ َﻌﺪُ ﳑّﺎ ﺑﲔ ﺍﻟﺒﺼﺮﺓ ﺇﱃ ﺍﻟﻌﻠﻴﻖ ﺍﳌﺮﺍ َﺭ ﺍﻟﻜﺜﲑﺓ ﻭﻫﻢ ﻻ ﻳﺼﻴﺪﻭﻥ ﻣﻦ ﺍﻟَﺒﺤْﺮ ﻓﻴﻤﺎ‬
‫ﺑﲔ ﺍﻟﺒَﺼﺮﺓ ﺇﱃ ﺍﻟﺰﻧْﺞ ﻣﻦ ﺍﻟَﺒ َﺮ ْﺳﺘُﻮﺝ ﺷﻴﺌﹰﺎ ﺇﻻﱠ ﰲ ﺇﺑﺎ ِﻥ ﻣَﺠﻴﺌﻬﺎ ﺇﻟﻴﻨﺎ ﻭﺭﺟﻮﻋِﻬﺎ َﻋﻨﱠﺎ ﻭﹺﺇﻻﱠ ﻓﺎﻟﺒﺤﺮ ﻣﻨﻬﺎ ﻓﺎﺭﻍﹲ ﺧﺎ ﹴﻝ‬
‫ﺐ ﻣﻦ ﺍﻟﻄﱠﲑ ‪.‬‬‫ﺐ ﻣﻦ ﲪﺎﻣﻜﻢ ﻭﻋﺎﻣﱠ ﹸﺔ ﺍﻟﺴّﻤﻚ ﺃﻋﺠ ُ‬ ‫ﲑ ﺃﻋﺠ ُ‬ ‫‪ .‬ﻓﹶﻌﺎﻣﺔ ﺍﻟﻄ ﹺ‬

‫ﻫﺪﺍﻳﺔ ﺍﻟﺴﻤﻚ ﻭﺍﳊﻤﺎﻡ‬

 ‫ﲑ ﺫﻭ ﺟﻨﺎﺣﲔ ﳛﻠﱢﻖ ﰲ ﺍﳍﻮﺍﺀ ﻓﻠﻪ ﺳُﺮﻋ ﹸﺔ ﺍﻟﺪﱠﺭَﻙ ﻭﺑﻠﻮﻍ ﺍﻟﻐﺎﻳﺔ ﺑﺎﻟﻄﲑﺍﻥ ﻭﻟﻪ ﺇﺩﺭﺍﻙ ﺍﻟﻌﺎﱂ ﲟﺎ ﻓﻴِﻪ ﺑﻌﻼﻣﺎﺕ‬
‫ﻭﺍﻟﻄﱠ ُ‬
‫ﻭﺃﻣﺎﺭﺍﺕ ﺇﺫﺍ ﻫﻮ‬

‫ﺣﻠﱠﻖ ﰲ ﺍﳍﻮﺍﺀ ﻭﻋﻼ ﻓﹶﻮﻕ ﻛﻞ ﺷﻲﺀ ﻭﺍﻟﺴﱠﻤﻜﺔ ﺗﺴﺒﱢﺢ ﰲ ﹶﻏﻤْﺮ ﺍﻟَﺒﺤْﺮ ﻭﺍﳌﺎﺀ ﻭﻻ ﺗﺴﺒﱢﺢ ﰲ ﺃﻋﻼﻩ ﻭﻧﺴﻴ ُﻢ ﺍﳍﻮﺍﺀ‬
‫ﻚ ﺳﺎﻋﺔ ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﻨﱪ ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﳔﻴﻠﺔ ﺍﻟﺮﺍﺟﺰ ﻭ ﹶﺫ ﹶﻛ َﺮ ﺍﻟﺴﻤﻚ ‪) :‬‬ ‫ﲑ ﻟﻮ ﺩﺍ َﻡ ﻋﻠﻰ ﺍﻟﺴ َﻤ ِ‬
‫ﺶ ﺑ ِﻪ ﺍﻟﻄ ُ‬
‫ﺍﻟﺬﻱ ﻳﻌﻴ ُ‬
‫ﺤ ُﺮ ﻟﻪ ﲣﻤﻴ ُﻢ ** ﻭﺃﻣﱡ ُﻪ ﺍﻟ ﻮَﺍﻟﺪﺓ ﺍﻟﺮﺅﻭ ُﻡ ( ﺗَﻠﻬﻤ ُﻪ‬
‫ﺗﻐﻤﱡﻪ ﺍﻟﻨﺸﺮَﺓ ﻭﺍﻟﻨﺴِﻴﻢ ** ﻓﹶﻼ ﻳﺰﺍﻝ ﻣُﻐﺮَﻗﹰﺎ َﻳﻌُﻮ ُﻡ ( ) ﰲ ﺍﻟﺒَﺤﺮ ﻭﺍﻟَﺒ ْ‬
‫ﻼ ﻭﻣﺎ َﻳ ﹺﺮﱘُ‬
‫ﺟﻬ ﹰ‬

‫ﺕ‬
‫ﺨﻦُ ﻭﺍﻟ َﻌﻔﹶﻦ ﻭﺍﻟﺮﱡﻃﻮﺑﺎ ُ‬
‫ﳋﻤُﻮ ُﻡ ﻭﺍﻟﻠﱠ َ‬
‫ﺕ ﺇﺫﺍ ﻃﺎﻝ ﻋﻠﻴﻪ ﺍ ﹸ‬
‫ﻳﻘﻮﻝ ‪ :‬ﺍﻟﻨﺸﺮَﺓ ﻭﺍﻟﻨﺴﻴﻢ ﺍﻟﺬﻱ ﻳُﺤﻴﻲ ﺟَﻤﻴ َﻊ ﺍﳊﻴﻮﺍﻧﺎ ِ‬
‫ﻚ ﻳﺄﻛ ﹸﻞ ﺑﻌﻀُﻪ ﺑﻌﻀﹰﺎ ﻭﻫﻮ ﰲ ﺫﻟﻚ ﹶﻻ‬ ‫ﺍﻟﻐﻠﻴﻈﺔ ﻓﺬﻟﻚ ﻳﻐﻢﱡ ﺍﻟﺴﱠﻤَﻚ ﻭﻳﻜ ُﺮﺑُﻪ ﻭﺃﻣﱡﻪ ﺍﻟﱵ ﻭﻟﺪﺗﻪ ﺗﺄﻛﻠﻪ ﻷﻥﹼ ﺍﻟﺴﱠﻤ َ‬
‫ﻳ ﹺﺮﱘُ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ‪.‬‬
‫ﻭﻗﺎﻝ ﺭﺅﺑﺔ ‪ ) :‬ﻭﺍﳊﻮﺕ ﻻ ﻳَﻜﻔِﻴﻪ ﺷﻲﺀٌ َﻳ ﹾﻠ َﻬﻤُﻪ ** ﻳُﺼﹺﺒﺢُ َﻋ ﹾﻄﺸَﺎ ﹶﻥ ﻭﰲ ﺍﳌﺎ ِﺀ ﹶﻓ ُﻤ ْﻪ ( ﻳﺼﻒ ﻃﺒﺎﻋَﻪ ﻭﺍﺗﱢﺼﺎﻟﻪ ﺑﺎﳌﺎﺀ‬
‫ﻭﺃﻧﱠﻪ ﺷﺪﻳﺪ ﺍﳊﺎﺟ ِﺔ ﺇﻟﻴﻪ ﻭﺇﻥ ﻛﺎﻥ ﹶﻏﺮﹺﻗﹰﺎ ﻓﻴﻪ ﺃﺑﺪﹰﺍ ‪.‬‬

‫ﻒ ﻓﺮْﺟﹰﺎ **‬‫ﻼ ﻭﻫﻮ ﻗﻮﻟﻪ ‪ ) :‬ﻟﻮ ﺭﺃﻯ ﰲ ﺍﻟﺴﱠﻘ ِ‬‫ﺷﻌﺮ ﰲ ﺍﳍﺠﺎﺀ ﻭﺃﻧﺸﺪﱐ ﳏﻤﱠ ُﺪ ﺑ ُﻦ ﻳﺴﲑ ﻟﺒﻌﺾ ﺍﳌﺪﻧﻴﱢﲔ ﻳﻬﺠُﻮ ﺭﺟ ﹰ‬
‫ﻂ ﲝ ﹴﺮ ** ﺻﺎ َﺭ ﻓﻴﻪ ﺍﻟﺪﱠﻫ َﺮ ﺣُﻮﺗَﺎ ( ﺷﻌﺮ ﰲ ﺍﻟﻀﻔﺪﻉ ﻭﻗﺎﻝ ﺍﻟﺬﱠﻛﻮﺍﱐ ﻭﻫﻮ ﻳﺼﻒ‬ ‫ﻟﻨﺰَﺍ ﺣﺘﱠﻰ ﳝﻮﺗَﺎ ( ) ﺃﻭ ﺭﺁُﻩ َﻭ ْﺳ ﹶ‬
‫ﻉ ‪ ) :‬ﻳُﺪﺧﻞ ﰲ ﺍﻷﺷْﺪَﺍﻕ ﻣﺎ ًﺀ ﻳَﻨﺼُﻔﻪّْ ** ﻛﹶﻴﻤَﺎ ﻳَﻨﻖﱠ ﻭﺍﻟﻨّﻘِﻴ ُﻖ ﻳُْﺘﻠِﻔ ْﻪ ( ﻗﺎﻝ ‪ :‬ﻳﻘﻮﻝ ‪ :‬ﺍﻟﻀﱢﻔﺪﻉ ﻻ ﻳﺼﻮﱢﺕ‬ ‫ﺍﻟﻀﱢﻔﹾﺪ َ‬
‫ﻭﻻ ﻳﺘﻬﻴﱠﺄ ﻟﻪ ﺫﻟﻚ ﺣﺘﱠﻰ ﻳﻜﻮﻥ ﰲ ﻓﻴﻪ ﻣﺎﺀ ﻭﺇﺫﺍ ﺃﺭﺍ َﺩ ﺫﻟﻚ ﺃﺩﺧﻞ ﻓﻜﻪ ﺍﻷﺳﻔﻞﹶ ﰲ ﺍﳌﺎ ِﺀ ﻭﺗﺮَﻙ ﺍﻷﻋﻠﻰ ﺣﱴ ﻳﺒﻠﹸ ﹶﻎ‬
‫ﺍﳌﺎ ُﺀ ﻧﹺﺼﻔﹶﻪ ‪.‬‬

‫ﺐ ﺧُﺼﻮﻣَﻪ ﻷﻥﹼ ﻓﺎ ُﻩ ﻣَﻶﻥ ﻣﺎ ًﺀ ﻭﻗﺎﻝ ﺷﺎﻋﺮ ُﻫ ْﻢ ‪) ( :‬‬

‫ﻭﺍﳌﺜﻞ ﺍﻟﺬﻱ َﻳَﺘ َﻤﺜﹼﻞﹸ ﹺﺑ ِﻪ ﺍﻟﻨّﺎﺱ ‪ :‬ﻓﻼﻥﹲ ﻻ ﻳﺴﺘﻄﻴ ُﻊ ﺃﻥ ﻳُﺠﻴ َ‬
‫ﲔ ﻭ َﺟﺪُﻭﺍ‬ ‫ﻼﺣ َ‬‫ﺖ ﻭﻟﻜ ْﻦ ﰲ ﻓﻤِﻲ ﻣﺎ ُﺀ ( ﻭﺇﻧﱠﻤﺎ ﺟﻌﻠﻮﺍ ﺫﻟﻚ ﻣﺜ ﹰ‬
‫ﻚ ﺑﺬﺍ ** ﻳﺎ َﻣ ْﻦ ﻫ ﻮﹺﻳ ُ‬
‫ﻭﻣﺎ ﻧﺴﻴﺖ ﻣﻜﺎﻥ ﺍﻵﻣﺮﻳ ِ‬
‫ﺍﻹﻧﺴﺎ ﹶﻥ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﻓﻤﻪ ﻣﺎﺀٌ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ﱂ َﻳﺴْﺘﻄﻊ ﺍﻟﻜﻼﻡ ﻓﻬﻮ ﺗﺄﻭﻳ ﹸﻞ ﻗﻮ ﹺﻝ ﺍﻟﺬﱠﻛﻮﺍﱐﱢ ‪ :‬ﻳُﺪ ِﺧﻞﹸ ﰲ ﺍﻷﺷﺪﺍﻕﹺ‬
‫ﺖ ﺇﺫﺍ ﺟﺎﺭﻱ ﺩَﻋﺎ ﳌﻀُﻮﻓ ٍﺔ ** ﺃﴰﱢﺮ‬
‫ﺐ ﺇﱃ ﻗﻮﻝ ﺍﻟﺸﺎﻋ ﹺﺮ ‪ ) :‬ﻭﻛﻨ ُ‬
‫ﻣﺎ ًﺀ ﻳَﻨْﺼُﻔﹸﻪ ﺑﻔﺘﺢ ﺍﻟﻴﺎ ِﺀ ﻭﺿﻢﱢ ﺍﻟﺼﱠﺎﺩ ﻓﺈﻧﱠﻪ ﺫﻫ َ‬
‫ﻕ ِﻣ ﹾﺌ َﺰﺭﹺﻱ ( ﺍﳌﻀﻮﻓﺔ ‪ :‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳﺸﻔ ُﻖ ﻣﻨﻪ ‪.‬‬
‫ﻒ ﺍﻟﺴﱠﺎ َ‬
‫ﺣﺘﱠﻰ َﻳ ْﻨﺼُ َ‬
‫ﻓﺈﻥﱠ ﺍﻟﻈﱠﻦﱠ َﻳ ْﻨﺼُﻒُ ﺃﻭ ﻳﺰﹺﻳ ُﺪ ﻭﻫﺬﺍ ﻟﻴﺲ ﻣﻦ ﺍﻹﻧﺼﺎﻑ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻌَﺪْﻝ ﻭﺇﻧﱠﻤﺎ ﻫﻮ ﻣﻦ ﺑﻠﻮﻍ ﹺﻧﺼْﻒ ﺍﻟﺴﺎﻕ ‪.‬‬

‫ﺖ ** ﹶﻓ َﺪﻝﱠ‬
‫ﺐ ﺇﱃ ﻗﻮﻝ ﺍﻟﺸﺎﻋِﺮ ‪ ) :‬ﺿﻔﺎ ِﺩﻉُ ﰲ ﻇﻠﻤﺎﺀ ﻟﻴﻞ ﲡﺎ ﻭَﺑ ْ‬‫ﻭﺃﻣﱠﺎ ﻗﻮﻟﻪ ‪ :‬ﻛﹶﻴﻤﺎ ﻳﻨﻖﱠ ﻭﺍﻟﻨﱠﻘِﻴ ُﻖ ﻳُﺘﻠِﻔﻪُ ﻓﺈﻧﻪ ﺫ َﻫ َ‬
‫ﺤ ﹺﺮ ( ﻣﻌﺮﻓﺔ ﺍﻟﻌﺮﺏ ﻭﺍﻷﻋﺮﺍﺏ ﺑﺎﳊﻴﻮﺍﻥ ﻭﻗﻞﱠ ﻣﻌﻨًﻰ َﺳﻤِﻌﻨﺎ ُﻩ ﰲ ﺑﺎﺏ َﻣﻌْﺮﻓ ِﺔ ﺍﳊﻴﻮﺍﻥ ﻣﻦ‬ ‫ﺻ ْﻮ ﻬﺗﹶﺎ َﺣﻴﱠﺔ ﺍﻟَﺒ ْ‬
‫َﻋ ﹶﻠ ْﻴﻬَﺎ َ‬
‫ﺐ ﺍﻷﻃﺒﱠﺎ ِﺀ ﻭﺍﳌﺘﻜﻠﻤﲔ ﹺﺇﻻﱠ ﻭﳓ ُﻦ ﻗﺪ ﻭﺟﺪﻧﺎﻩ ﺃﻭ ﻗﺮﻳﺒﹰﺎ ﻣﻨ ُﻪ ﰲ ﺃﺷﻌﺎﺭ ﺍﻟﻌَﺮﺏ ﻭﺍﻷﻋﺮﺍﺏ‬ ‫ﺍﻟﻔﻼﺳﻔﺔ ﻭﻗﺮﺃﻧﺎﻩ ﰲ ﻛﺘ ﹺ‬
 ‫ﲑ ﺃﺷﻌﺎ ﹴﺭ‬
‫ﺖ ﺗﻔﺴ َ‬
‫ﺕ ﺫﻟﻚ ﺃﲨ َﻊ ﻭﻋﻠﻰ ﺃﻧﱢﻲ ﻗﺪ ﺗﺮﻛ ُ‬
‫ﺏ ﻟﺬﻛﺮ ُ‬ ‫ﻭَﰲ ﻣﻌﺮﻓ ِﺔ ﺃﻫ ﹺﻞ ﻟﻐَﺘﻨﺎ ﻭ ِﻣﻠﹼﺘﻨﺎ ﻭﻟﻮﻻ ﺃ ﹾﻥ ﻳﻄﻮ ﹶﻝ ﺍﻟﻜﺘﺎ ُ‬
‫ﻛﺜﲑﺓ ﻭﺷﻮﺍﻫﺪ ﻋﺪﻳﺪﺓ ﳑﺎ ﻻ ﻳﻌﺮﻓﻪ ﺇﻻﱠ ﺍﻟﺮﱠﺍﻭﻳ ﹸﺔ ﺍﻟﻨﱢﺤﺮﻳﺮ ِﻣ ْﻦ ﺧﻮﻑ ﺍﻟﺘﻄﻮﻳﻞ ‪.‬‬

‫ﲪﺎﻡ ﺍﻟﻨﺴﺎﺀ ﻭﲪﺎﻡ ﺍﻟﻔﺮﺍﺥ‬

‫ﺕ ﺍﻻﺧﺘﻴﺎﻝ ﻭﺍﻟﺘﱠﺒﺨﺘﺮ‬‫ﺕ ﺍﻟﻌِﻈﺎ َﻡ ﺍﳊِﺴﺎ ﹶﻥ ﺫﻭﺍ ِ‬

‫ﺐ ﺍﻟﻔِﺮﺍﺳﺔ ‪ :‬ﺍﺟﻌﻞ ﲪﺎ َﻡ ﺍﻟﻨﺴﺎﺀ ﺍﳌﺴ ْﺮ ﻭَﻻ ِ‬ ‫ﻭﻗﺎﻝ ﺃﻓﻠﻴﻤﻮﻥ ﺻﺎﺣ ُ‬
‫ﺥ ﺇﻧﱠﻤﺎ ﺗﻜﺜﹸﺮ ﻋﻦ ُﺣﺴْﻦ‬
‫ﺕ ﺍﻷﻧﺴﺎﺏ ﺍﻟﺸﺮﻳﻔﺔ ﻭﺍﻷﻋﺮﺍﻕ ﺍﻟﻜﺮﳝﺔ ﻓﺈﻥﹼ ﺍﻟﻔﺮﺍ َ‬ ‫ﺥ ﺫﻭﺍ ِ‬‫ﻭﺍﳍﺪﻳﺮ ﻭﺍﺟﻌﻞ ﲪﺎﻡ ﺍﻟﻔِﺮﺍ ﹺ‬
‫ﺨ ﹾﺬ ﳍﻦﱠ ﺑﻴﺘﹰﺎ ﳏﻔﻮﺭﹰﺍ ﻋَﻠﹶﻰ ﺧِﻠﻘﺔ ﺍﻟﺼﱠﻮﻣَﻌﺔ ﳏﻔﻮﻓﹰﺎ ﻣﻦ ﺃﺳﻔﻠﻪ ﺇﱃ ﻣﻘﺪﺍ ﹺﺭ‬
‫ﺍﻟﺘﻌﻬﱡﺪ ﻭﻧﻈﺎ ﹶﻓ ِﺔ ﺍﻟﻘﺮﺍﻣِﻴﺺ ﻭﺍﻟﺒُﺮﻭﺝ ﻭﺍﺗﱠ ِ‬
‫ﻂ‬
‫ﺛﹸﻠﺜﹶﻲ ﺣﻴﻄﺎﻧﹺﻪ ﺑﺎﻟﺘﻤﺎﺭﻳﺪ ﻭﻟَﺘ ﹸﻜ ْﻦ ﻭﺍﺳﻌ ﹰﺔ ﻭﻟﻴﻜﻦ ﺑﻴﻨﻬﺎ ﺣَﺠﺎﺯ ﻭﺃﺟﻮ ُﺩ ﺫﻟﻚ ﺃﻥ ﺗﻜﻮ ﹶﻥ ﲤﺎﺭﻳﺪُﻫﺎ ﳏﻔﻮﺭ ﹶﺓ ﰲ ﺍﳊﺎِﺋ ِ‬
‫ﻋﻠﻰ ﺫﻟﻚ ﺍﳌﺜﺎﻝ ﻭﺗﻌﻬﱠﺪ ﺍﻟﺒُﺮْﺝ ﺑﺎﻟﻜﻨﺲ ﻭﺍﻟﺮﱠﺵﱢ ﰲ ﺯﻣﺎﻥ ﺍﻟﺮﺵ ﻭﻟﻴﻜﻦ ﳐﺮﺟُﻬﻦﱠ ﻣﻦ ﹶﻛﻮﱟ ﰲ ﺃﻋﻠﻰ‬

‫ﺖ‬
‫ﺝ ﻣﻨﻪ ﺍﻟﻮﺍﺣﺪ ﺑﻌﺪ ﺍﻟﻮﺍﺣﺪ ﻭﺇﻥ ﺍﺳﺘﻄﻌ َ‬ ‫ﺍﻟﺼﱠﻮﻣﻌﺔ ﻭﻟﻴﻜﻦ ﻣﻘﺘﺼﺪﹰﺍ ﰲ ﺍﻟﺴﱢﻌ ِﺔ ﻭﺍﻟﻀﱢﻴﻖ ﺑﻘﺪﺭ ﻣﺎ ﻳﺪﺧُﻞ ﻣﻨﻪ ﻭﳜﺮ ُ‬
‫ﺲ ﺫﻟﻚ ﺑﺎﻟﻔِﺮﺍﺳ ِﺔ ﺍﻟﱵ ﻻ ﲣﻄ ﹸﺊ ﻭﻗﻠﱠﻤﺎ‬‫ﺏ ﻣﻨﻬﺎ ﻓﺎﻟﺘﻤ ْ‬
‫ﺏ ﻣﺰﺭﻋٍﺔ ﻓﺎﻓﻌ ﹾﻞ ﻓﺈ ﹾﻥ ﺃﻋﺠﺰ َﻙ ﺍﳌﻨﺴﻮ ُ‬
‫ﺖ ﺑﻘﹸﺮ ﹺ‬
‫ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺍﻟﺒﻴ ُ‬
‫ﻳُﺨﻄ ﹸﺊ ﺍﳌﺘﻔﺮﱢﺱ ‪.‬‬
‫ﺖ ﻷﻥﱠ ﻣﻨﻬﺎ ﻣﺎ ﺗﻔﻀﻞ ﻗﻮﱠﺗ ُﻪ ﻋﻠﻰ ﻫِﺪﺍﻳﺘﻪ ﻭﻣﻨﻬﺎ‬
‫ﺚ ﺃﺭ ِﺳﻠ ْ‬
‫ﻗﺎﻝ ‪ :‬ﻭﻟﻴﺲ ﻛ ﱡﻞ ﺍﳍﹸﺪﱠﻯ ﺗَﻘﹾﻮَﻯ ﻋﻠﻰ ﺍﻟﺮّﺟﻌﺔ ﻣﻦ ﺣﻴ ﹸ‬
‫ﺍﻟﺒﻄﻲﺀ ﻭﺇﻥ ﻛﺎﻥ ﻗﻮﻳّﹰﺎ ﻭﻣﻨﻬﺎ ﺍﻟﺴﱠﺮﻳﻊ ﻭﺇﻥ ﻛﺎﻥ ﺿﻌﻴﻔﹰﺎ ﻋﻠﻰ ﻗﺪﺭ ﺍﳊﻨﲔ ﻭﺍﻻﻏﺘﺮﺍﻡ ﻭﻻ ﺑﺪﱠ ﳉﻤﻴﻌﻬﺎ ﻣﻦ ﺍﻟﺼﱠﺮﺍﻣﺔِ‬
‫ﻭﻣﻦ ﺍﻟﺘّﻌﻠﻴﻢ ﺃﻭﱠ ﹰﻻ ﻭﺍﻟﺘﱠﻮﻃﲔ ﺁﺧِﺮﹰﺍ ‪.‬‬

‫ﺍﻧﺘﺨﺎﺏ ﺍﳊﻤﺎﻡ‬

‫ﻭﻗﺎﻝ ‪ :‬ﺟﹺﻤﺎﻉ ﺍﻟ ِﻔﺮَﺍﺳ ِﺔ ﹶﻻ ﻳَﺨﺮﺝ ﻣﻦ ﺃﺭﺑﻌﺔ ﺃﻭﺟﻪ ‪ :‬ﺃ ﻭﱠﳍﺎ ﺍﻟﺘﻘﻄﻴﻊ ﺍﻟﺜﺎﱐ ﺍﺠﻤﻟﺴﱠﺔ ﻭﺍﻟﺜﺎﻟﺚ ﺍﻟﺸﻤﺎﺋﻞ ﻭﺍﻟﺮﺍﺑﻊ‬
‫ﺍﳊﺮﻛﺔ ‪.‬‬
‫ﺻﻐَﺮ ﻣﻊ ﻋﻈﻢ ﺍﻟﻘﺮﻃﻤﺘﲔ ﻭﺍﺗﱢﺴﺎﻉ‬
‫ﳋﻠﹾﻘﺔ ﻭﺍﺳﺘﺪﺍﺭﹸﺓ ﺍﻟﺮﺃﺱ ﻣﻦ ﻏﲑ ِﻋ ﹶﻈ ﹴﻢ ﻭﻻ ِ‬
‫ﻓﺎﻟﺘﻘﻄﻴﻊ ‪ :‬ﺍﻧﺘﺼﺎﺏ ﺍﻟﻌﻨﻖ ﻭﺍ ِ‬
‫ﺍﳌﻨﺨﺮﻳﻦ ﻭﺍﻬﻧﺮﺍﺕ ﺍﻟﺸﺪﻗﲔ‬

‫ﺡ ﻭﻏﲑ ﺫﻟﻚ ﰒﹼ ﺣُﺴ ُﻦ ِﺧﻠﹾﻘﺔ ﺍﻟﻌﻴﻨﲔ ﻭﻗِﺼﺮ ﺍﳌﻨﻘﺎﺭ ﰲ ﻏﲑ ِﺩﻗﹼﺔ ﰒﱠ‬

‫ﻭﻫﺬﺍﻥ ِﻣ ْﻦ ﺃﻋﻼ ﹺﻡ ﺍﻟ ﹶﻜﺮَﻡ ﰲ ﺍﳋﻴﻞ ﻟﻼﺳﺘﺮﻭﺍ ﹺ‬
‫ﻉ ﺍﻟﺼّﺪ ﹺﺭ ﻭﺍﻣﺘﻼ ُﺀ ﺍﳉﺆﺟﺆ ﻭﻃﻮ ﹸﻝ ﺍﻟﻌُﻨﻖ ﻭﺇﺷﺮﺍﻑ ﺍﳌﻨﻜِﺒﲔ ﻭﻃﻮﻝ ﺍﻟﻘﻮﺍﺩ ﹺﻡ ﰲ ﻏﲑ ﺇﻓﺮﺍﻁ ﻭﳊﹸﻮﻕ ﺑَﻌﺾ‬ ‫ﺍﺗّﺴﺎ ُ‬
‫ﻉ ﺍﳋﻠﹾﻖ ﰲ ﻏﲑ ﺍﳉﻌﻮﺩﺓ ﻭﺍﻟ ﹶﻜﺰَﺍ َﺯِﺓ ﻭ ِﻋ ﹶﻈﻢُ‬ ‫ﺥ ﻭﻻ ﻳُﺒﺲ ﻭﺍﺟﺘﻤﺎ ُ‬ ‫ﺐ ﰲ ﻏﲑ ﺍﻧﺘﻔﺎ ﹴ‬‫ﺼ ﹺ‬‫ﺍﳋﻮﺍﰲ ﺑﺒﻌﺾ ﻭﺻﻼﺑﺔ ﺍﻟ َﻌ َ‬
‫ﺍﻟﻔﺨﺬﻳﻦ ﻭﻗِﺼ َﺮ ﺍﻟﺴﺎﻗﲔ ﻭﺍﻟﻮﻇِﻴﻔﹶﲔ ﻭﺍﻓﺘﺮﺍﻕ ﺍﻷﺻﺎﺑﻊ ﻭﻗِﺼ َﺮ ﺍﻟﺬﱠﻧﺐ ﻭ ِﺧﻔﱠﺘﻪ ﻣﻦ ﻏﲑ َﺗﻔﹾﻨﲔ ﻭﺗﻔﺮﱡﻕ ﰒ َﺗ َﻮﻗﱡﺪ‬
‫ﺍﳊﹶﺪَﻗﺘﲔ ﻭﺻﻔﺎﺀ ﺍﻟﻠﱠﻮﻥ ﻓﻬﺬﻩ ﺃﻋﻼ ُﻡ ﺍﻟﻔِﺮﺍﺳﺔ ﰲ ﺍﻟﺘﻘﻄﻴﻊ ‪.‬‬
‫ﲑ ﹺﺭﻗﹼ ٍﺔ‬
‫ﲔ ﺍﻟﺮﱢﻳﺶ ﰲ ﻏ ﹺ‬ ‫ﻭﺃﻣﱠﺎ ﺃﻋﻼ ُﻡ ﺍﺠﻤﻟﺴﺔ ﻓﹶﻮﺛﹶﺎﻗﺔﹸ ﺍﳋﻠﹾﻖ ﻭﺷﺪﱠﺓ ﺍﻟﻠﱠﺤﻢ ﻭﻣَﺘﺎﻧَﺔ ﺍﻟﻌَﺼَﺐ ﻭﺻﻼﹶﺑ ﹸﺔ ﺍﻟ ﹶﻘﺼَﺐ ﻭﻟ ُ‬
‫ﲑ ﺩﻗﺔ ‪.‬‬‫ﻭﺻَﻼﺑَﺔ ﺍﳌِﻨﻘﺎ ﹺﺭ ﰲ ﻏ ﹺ‬
‫ﺕ ﺍﻟﻨﱠﻈﹶﺮ‬
‫ﻭﺃﻣﱠﺎ ﺃﻋﻼ ُﻡ ﺍﻟﺸﻤﺎﺋﻞ ﻓﻘﻠﱠﺔ ﺍﻻﺧْﺘﻴﺎﻝ ﻭﺻﻔﺎ ُﺀ ﺍﻟﺒﺼﺮ ﻭﺛﺒﺎ ُ‬
 ‫ﻭﺷﺪّﺓ ﺍﳊﹶﺬﺭ ﻭﺣﺴ ُﻦ ﺍﻟﺘّﻠﹶﻔﺖ (‬
‫ﻂ‪.‬‬
‫ﻭﻗﻠﱠ ﹶﺔ ﺍﻟﺮﻋْﺪ ِﺓ ﻋ ْﻨ َﺪ ﺍﻟﻔﺰﻉ ﻭﺧﻔﱠ ﹸﺔ ﺍﻟﻨّﻬﻮﺽ ﺇﺫﺍ ﻃﺎﺭ ﻭَﺗ ْﺮ ُﻙ ﺍﳌﺒﺎﺩﺭ ِﺓ ﺇﺫﺍ ﹶﻟﹶﻘ ﹶ‬
‫ﻭﺃﻣّﺎ ﺃﻋﻼﻡ ﺍﳊﺮﻛ ِﺔ ﻓﺎﻟﻄﲑﺍﻥ ﰲ ﻋﻠ ﹴﻮّ ﻭﻣﺪﱡ ﺍﻟﻌُﻨﻖ ﰲ ﲰﻮﱟ ﻭﻗﻠﺔ ﺍﻻﺿﻄﺮﺍﺏ ﰲ ﺟ ﻮﱢ ﺍﻟﺴﻤﺎ ِﺀ ﻭﺿﻢﱡ ﺍﳉﻨﺎﺣﲔ ﰲ‬
‫ﲑ َﺩ َﻭﺭَﺍ ٍﻥ ﻭﺷﺪﱠ ﹸﺓ ﺍﳌﺪﱢ ﰲ ﺍﻟﻄﲑﺍﻥ ﻓﺈﺫﺍ ﺃﺻﺒﺘَﻪ ﺟَﺎﻣﻌﹰﺎ‬
‫ﺴ ُﻦ ﺍﻟﻘﹶﺼْﺪ ﰲ ﻏ ﹺ‬
‫ﺍﳍﻮﺍﺀ ﻭَﺗﺪَﺍ ﹸﻓ ُﻊ ﺍﻟﺮﻛﺾ ﰲ ﻏﲑ ﺍﺧﺘﻼﻁ ﻭ ُﺣ ْ‬
‫ﳍﺬﻩ ﺍﳋﺼﺎﻝ ﻓﻬﻮ ﺍﻟﻄﺎﺋﺮ ﺍﻟﻜﺎﻣﻞ ﻭﺇﻻ ﻓﺒﻘﺪﺭ ﻣﺎ ﻓﻴ ِﻪ ﻣﻦ‬

‫ﺃﺩﻭﺍﺀ ﺍﳊﻤﺎﻡ ﻭﻋﻼﺟﻬﺎ‬

‫ﲑ ﺍﻟﺮﻗﻴﻖ ﺍﻟﺬﻱ ﺗُﺴﺮﹺﻉ ﺇﻟﻴ ِﻪ ﺍﻵﻓﺔ ﻭَﺗ ْﻌﺮُﻭُﻩ ﺍﻷﺩﻭﺍ ُﺀ ﻭﻃﹶﺒﻴﻌَﺘ ُﻪ ﺍﳊﹶﺮﺍﺭﺓ ﻭﺍﻟُﻴﺒْﺲ‬
‫ﻗﺎﻝ ‪ :‬ﻓﺎﻋﻠﻤﻮﺍ ﺃﻥﱠ ﺍﳊﻤﺎ َﻡ ﻣﻦ ﺍﻟﻄ ﹺ‬
‫ﺝ ﺇﱃ ﺍﳌﻜﺎ ِﻥ ﺍﻟﺒﺎﺭ ِﺩ‬
‫ﻭﺃﻛﺜ ُﺮ ﺃﺩﻭﺍﺋِﻪ ﺍﳋﹸﻨﺎﻥ ﻭﺍﻟﻜﺒﺎﺩ ﻭﺍﻟﻌُﻄﺎﺵ ﻭﺍﻟﺴﻞ ﻭﺍﻟ ﹸﻘﻤﱠﻞ ﻓﹶﻬ َﻮ ﳛﺘﺎ ُ‬

‫ﺵ ﻭﺍﻟﺸّﻌﲑ ﺍﳌﻨﺨﻮﻝ ﻭﺍﻟ ﹸﻘﺮْﻃ ُﻢ ﻟﻪ ﲟﻨﺰﻟﺔ ﺍﻟﻠﱠﺤﻢ ﻟﻺﻧﺴﺎﻥ ﳌﺎ ﻓﻴﻪ ﻣﻦ‬

‫ﺏ ﺍﻟﺒﺎ ِﹺﺭﺩَﺓ ﻛﺎﻟ َﻌﺪَﺱ ﻭﺍﳌﺎ ﹺ‬
‫ﻭﺍﻟﻨﱠﻈﻴﻒ ﻭﺇﱃ ﺍﳊﺒﻮ ﹺ‬
‫ﻗ ﻮِّﺓ ﺍﻟﺪﱠﺳﻢ ‪.‬‬
‫ﻓﻤﻤﱠﺎ ﻳُﻌﺎﹶﻟﺞُ ﹺﺑ ِﻪ ﺍﻟﻜﺒﺎ ُﺩ ‪ :‬ﺍﻟﺰﱠﻋﻔﺮﺍﻥ ﻭﺍﻟﺴﻜﺮ ﺍﻟﻄﺒَﺮْﺯَﺩ ﻭﻣﺎﺀ ﺍﳍِﻨﺪﺑﺎﺀ ﳚﻌﻞ ﰲ ﺳُﻜﺮﱠﺟﺔ ﰒﱠ ﻳُﻮﺟﺮ ﺫﻟﻚ ﺃﻭ ﳝﺞﱡ ﰲ‬
‫ﺣﻠﻘﻪ ﳎّﹰﺎ ﻭﻫﻮ ﻋﻠﻰ ﺍﻟﺮﱢﻳﻖ ‪.‬‬
‫ﺢ ﻳُﺪْﻟﹶﻚ ﻬﺑﺎ ﺣﺘﱠﻰ ﺗﻨﺴﻠﺦ‬ ‫ﻭﳑﱠﺎ ﻳﻌﺎﹶﻟﺞُ ﺑﻪ ﺍﳋﹸﻨﺎﻥ ‪ :‬ﺃ ﹾﻥ ﻳﻠﻴﱠ َﻦ ﻟﺴﺎﻧَﻪ ﻳﻮﻣﹰﺎ ﺃﻭ ﻳﻮﻣﲔ ﺑ ُﺪ ﻫْﻦ ﺍﻟﺒﻨﻔﺴﺞ ﰒﱠ ﺑﺎﻟﺮﱠﻣﺎ ِﺩ ﻭﺍﳌﻠ ﹺ‬
‫ﺍﳉﻠﺪﺓ ﺍﻟﻌﻠﻴﺎ ﺍﻟﱵ ﻏﺸﻴﺖ ﻟﺴﺎﻧَﻪ ﰒﱠ ﻳﻄﻠﻰ ﺑﻌَﺴﻞ ﻭﺩَﻫ ﹺﻦ ﻭﺭﺩ ﺣﺘّﻰ ﻳﱪﺃ ‪.‬‬
‫ﺐ ﻭﻳُﻘ ﹶﻄ َﻊ ﻣﻦ ﻭﻇﻴ ﹶﻔ ْﻴ ِﻪ ﻋِﺮﻗﺎﻥ‬
‫ﺵ ﺍﳌﻘﹾﺸﻮﺭ ﻭﳝﺞﱠ ﰲ ﺣﻠﹾﻘﻪ ﻣﻦ ﺍﻟﻠﱠﱭ ﺍﳊﻠﻴ ﹺ‬ ‫ﻭﳑﱠﺎ ﻳﻌﺎﰿ ﺑﻪ ﺍﻟﺴّﻞﹼ ‪ :‬ﺃ ﹾﻥ ﻳُﻄﻌَﻢ ﺍﳌﺎ َ‬
‫ﻇﺎﻫﺮﺍﻥ ﰲ ﺃﺳﻔﻞ ﺫﻟﻚ ﳑﺎ ﻳﻠﻲ ﺍﳌﻔﺼﻞ ﻣﻦ ﺑﺎﻃﻦ ‪.‬‬

‫ﻂ‬
‫ﺕ ﺣﱴ ﻳﺴﻘﹸ ﹶ‬‫ﻭﳑﱠﺎ ﻳﻌﺎﹶﻟﺞُ ﹺﺑ ِﻪ ﺍﻟﻘﹸﻤﱠﻞ ‪ :‬ﺃ ﹾﻥ ﻳُﻄﻠﻰ ﺃﺻﻮ ﹸﻝ ﺭﻳﺸ ِﻪ ﺑﺎﻟﺰﱢﻳﺒَﻖ ﺍﶈﻠﹼ ﹺﻞ ﺑﺪُﻫﻦ ﺍﻟﺒﻨﻔﺴَﺞ ﻳﻔﻌﻞ ﹺﺑِﻪ ﺫﻟﻚ ﻣﺮﱠﺍ ِ‬
‫ﺲ ﻣﻜﺎُﻧ ُﻪ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻓﻴِﻪ ﻛﻨﺴﹰﺎ ﻧﻈﻴﻔﹰﺎ ‪.‬‬
‫ﻗﻤﻠﹸﻪ ﻭﻳُ ﹾﻜَﻨ َ‬
‫ﲑ ﻛﻠﱠﻬﺎ ﻻ ﻳﺼﻠﹸﺢ ﺍﻟﺘﱠﻐﻤﲑ ﺑ ِﻪ ﻣﻦ ﺍﻟﺒﻌْﺪ ﻭﻫﺪﺍﻳﺘﻪ ﻋﻠﻰ ﻗﺪْﺭ ﺍﻟﺘﻌﻠﻴﻢ ﻭﻋﻠﻰ ﻗﺪﺭ‬ ‫ﻭﻗﺎﻝ ‪ :‬ﺍﻋﻠﻢ ﺃﻥﱠ ﺍﳊﻤﺎ َﻡ ﻭﺍﻟﻄ َ‬
‫ﺐ ﻋﻠﻴﻪ ﻋﻠﹶﻢٌ ﻳﻌﺮ ﹸﻓُﻪ ﻭﻳﻜﻮ ﹶﻥ ﻃﲑﺍﻧُﻪ ﻻ ﳚﺎﻭﺯ‬
‫ﺼ َ‬
‫ﺢ ﻳﻌﻠﻮ ﻋﻠﻴﻪ ﻭﻳُ ْﻨ َ‬‫ﺍﻟﺘﻮﻃﲔ ﻓﺄ ﻭﱠﻝ ﺫﻟﻚ ﺃﻥ ﳜﺮﺝ ﺇﱃ ﻇﻬﺮ ﺳﻄ ﹴ‬
‫ﻒ‬
‫ﺏ ﻟﻪ ﺣﺘﱠﻰ ﻳﺄﻟ َ‬
‫ﻕ ﺫﻟﻚ ﺍﻟﺴﱠﻄﹾﺢ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﻋ ﹶﻠﻤِﻪ ﺍﳌﻨﺼﻮ ﹺ‬
‫ﺸﻲﱢ ﻳُﻠﻘﹶﻰ ﻟﻪ ﻓﻮ َ‬
‫ﺤﻠﱠﺘُﻪ ﻭﺃﻥ ﻳﻜﻮﻥ َﻋ ﹶﻠﻔﹸﻪ ﺑﺎﻟﻐﺪﺍﺓ ﻭﺍﻟ َﻌ ِ‬
‫َﻣ َ‬
‫ﻉ ﺇﻟﻴﻪ ﻭﻟﻜﻦ‬
‫ﺍﳌﻜﺎ ﹶﻥ ﻭﻳﺘﻌﱠﻮ َﺩ ﺍﻟﺮﱡﺟﻮ َ‬

‫ﻟَﻴ ْﻨ ﹸﻈ ْﺮ ِﻣ ْﻦ ﺃﻱﱢ ﺷﻲﺀ ﻳﺘّﺨﺬ ﺍﻟﻌﻠ َﻢ ﻓﺈﻧّﻪ ﻻ ﻳﻨﺒﻐﻲ ﺃ ﹾﻥ ﻳﻜﻮﻥ ﺃﺳﻮ َﺩ ﻭﻻ ﻳﻜﻮﻥ ﺷﻴﺌﹰﺎ ﺗﺮﺍﻩ ﻣﻦ ﺍﻟﺒُ ْﻌ ِﺪ ﺃﺳﻮﺩ ﻭﻛﻠﻤﺎ ﻛﺎﻥ‬
‫ﺃﻋﻈ َﻢ ﻛﺎﻥ ﺃﺩﻝﱠ ‪.‬‬
‫ﻒ ﺃﺣﺪ ﻫُﻤﺎ ﻭﻳﻄﻴﱢﺮ ﺍﻵﺧﺮ ﻭﻳُﺨﺮَﺟﺎﻥ ﺇﱃ ﺍﻟﺴﱠﻄﺢ ﲨﻴﻌﹰﺎ ﰒﱠ ﻳﻄﻴﱠﺮ‬ ‫ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻄﻴﱢﺮﻩ ﻭﺯﻭﺟﺘَﻪ ﻣﻌﹰﺎ ﻭﻟﻜﻦ َﻳﻨْﺘ ُ‬
‫ﻒ(‬ ‫ﺍﻟﻮﺍﰲ ﺍﳉﻨﺎﺡ ﻓﺈﻧّﻪ ﻳﻨﺎﺯﹺﻉ ﺇﱃ ﺯﻭﺟﺘِﻪ ﻭﺇﺫﺍ ﻋﺮَﻑ ﺍﳌﻜﺎﻥ ﻭﺩَﺍ َﺭ ﻭﺭَﺟﻊ ﻭﺃِﻟ َ‬
‫ﺶ ﺍﻵ َﺧ ﹺﺮ ﺻُﻨﻊ ﺑﻪ ﻛﺬﻟﻚ ‪.‬‬ ‫ﺖ ﺭﻳ ُ‬
‫ﺫﻟﻚ ﺍﳌﻮﺿﻊ ﻭﻧﺒ َ‬
‫ﻭﺃﺟﻮﺩ ﻣﻦ ﺫﻟﻚ ﺃﻥ ﻳُﺨﺮَﺟﺎ ﺇﱃ ﺍﻟﺴﱠﻄﹾﺢ ﻭﳘﺎ ﻣﻘﺼﻮﺻﺎﻥ ﺣﺘّﻰ ﻳﺄﻟﻔﺎ ﺫﻟﻚ ﺍﳌﻮﺿﻊ ﰒﱠ ﻳﻄﻴﱠ َﺮ ﺃﺣ ُﺪ ﻫُﻤﺎ ﻗﺒ ﹶﻞ ﺻﺎﺣﺒﻪ‬
‫ﺼَﻨ َﻊ ﺑﺎﻟﺜﹼﺎﱐ ﻛﻤﺎ ﺻﻨﻊ ﺑﺎﻷ ﻭّﻝ ‪.‬‬
‫ﻭﻳُ ْ‬
‫ﻍ ﻣﻦ‬
‫ﻉ ﲨﻴ ﹺﻊ ﺍﻷﻟﺒﺎﻥ ﻭ ُﺷ ْﺮﺑَﻬﺎ ﻟﻠﺪﱠﻭﺍﺀ ﻓﻠﻤّﺎ ﻓﺮ ﹶ‬
‫ﻒ ﰲ ﻛﺘﺎﺑﻪ ﻃﺒﺎ َ‬
‫ﻭﻣﺎ ﺃﺷﺒﻪ ﻗﻮﻟﻪ ﻫﺬﺍ ﺑﻘﻮﻝ ﻣﺎﺳﺮﺟﻮﻳﻪ ﻓﺈﻧ ُﻪ ﻭﺻ َ‬
‫ﺝ ﺇﱃ‬
‫ﻚ ﺑﺪﺀﹰﺍ ﲢﺘﺎ ُ‬
‫ﺍﻟﺼّﻔﺔ ﻗﺎﻝ ‪ :‬ﻭﻗﺪ ﻭﺻﻔﺖ ﻟﻚ ﺣﺎ ﹶﻝ ﺍﻷﻟﺒﺎﻥ ﰲ ﺃﻧﻔﺴﻬﺎ ﻭﻟﻜﻦ ﺍﻧ ﹸﻈ ْﺮ ﺇﱃ ﻣﻦ ﻳﺴﻘﻴﻚ ﺍﻟﻠﱠﱭ ﻓﺈﻧﱠ َ‬
‫ﻑ ﻣﻘﺪﺍ َﺭ ِﻋﻠﱠﺘﻚ ﻣﻦ ﻗﺪﺭ ﺍﻟﻠﹼﱭ‬
‫ﺗﻨﻈﻴﻒ ﺟﻮﻓﻚ ﻭﲢﺘﺎﺝ ﺇﱃ ﻣَﻦ ﻳﻌﺮ ُ‬

‫‪٤‬‬

‫ﺣﻮﺍﺭ ﻣﻊ ﳒﺎﺭ‬

‫ﲔ ﻛﺮﱘ ﻓﻘﻠﺖ ﻟﻪ ‪ :‬ﺇﻥﹼ ﺇﺣﻜﺎ َﻡ ﺗﻌﻠﻴﻖ ﺍﻟﺒﺎﺏ ﺷﺪﻳﺪٌ ﻭﻻ‬ ‫ﺏﲦﹴ‬ ‫ﻭﻣﺜ ﹸﻞ ﺫﻟﻚ ﻗﻮﻝ ﳒﱠﺎ ﹴﺭ ﻛﺎﻥ ﻋﻨﺪﻱ ﺩﻋﻮﺗﻪ ﻟﺘﻌﻠﻴ ﹺﻖ ﺑﺎ ﹴ‬
‫ﺏ‬
‫ﳛﺴﻨﻪ ﻣﻦ ﻣﺎﺋِﺔ ﳒﱠﺎ ﹴﺭ ﳒﺎﺭٌ ﻭﺍﺣﺪ ﻭﻗﺪ ُﻳﺬﹾﻛﺮ ﺑﺎﳊﺬﹾﻕ ﰲ ﻧﹺﺠﺎﺭﺓ ﺍﻟﺴﻘﹸﻮﻑ ﻭﺍﻟﻘِﺒﺎﺏ ﻭﻫﻮ ﻻ ﻳﻜ ُﻤ ﹸﻞ ﻟﺘﻌﻠﻴﻖ ﺑﺎ ﹴ‬
‫ﻋﻠﻰ ﲤﺎ ﹺﻡ ﺍﻻﺣﻜﺎﻡ ﻓﻴﻪ ﻭﺍﻟﺴﻘﹸﻮﻑ ﻭﺍﻟﻘِﺒﺎﺏ ﻋﻨﺪ ﺍﻟﻌﺎﻣﱠﺔ ﺃﺻﻌﺐ ‪.‬‬
‫ﻱ ﻭﺍﳊﻤ ﹶﻞ ﻭﳛﻜﻤﺎﻥ ﺍﻟﺸﻲّ ﻭﳘﺎ ﻻ ﻳُﺤﻜﻤﺎ ِﻥ ﺷﻲﱠ‬ ‫ﳉ ْﺪ َ‬
‫ﻭﳍﺬﺍ ﺃﻣﺜﺎﻝ ‪ :‬ﻓﻤﻦ ﺫﻟﻚ ﺃﻥﹼ ﺍﻟﻐﻼﻡ ﻭﺍﳉﺎﺭﻳ ﹶﺔ ﻳﺸﻮﹺﻳﺎﻥ ﺍ ﹶ‬
‫ﺐ ﻭﻣَﻦ ﻻ ِﻋﻠﹾﻢ ﻟﻪ ﻳﻈﻦﱡ ﺃﻥﱠ ﺷﻲﱠ ﺍﻟَﺒﻌْﺾ ﺃﹶﻫﻮﻥﹸ ﻣﻦ ﺷﻲﱠ ﺍﳉﻤﻴﻊ ‪.‬‬‫ﺟﻨ ﹴ‬
‫ﺖ ﺣﲔ ﺃﻋﻠ ْﻤﺘَﲏ ﺃﻧّﻚ ﺗُﺒﺼِﺮ ﺍﻟﻌﻤﻞ ﻓﺈﻥﱠ ﻣﻌﺮﻓﱵ ﲟﻌﺮﻓﺘﻚ ﲤﻨﻌﲏ ﻣﻦ ﺍﻟﺘﺸﻔﻴﻖ ﹶﻓ َﻌﻠﱠﻘﻪ ﻓﺄﺣ ﹶﻜ َﻢ‬
‫ﻓﻘﺎﻝ ﱄ ‪ :‬ﻗﺪ ﺃﺣﺴﻨ َ‬
‫ﺕ ﺇﺻﻔﺎﻗﻪ ﻓﻘﻠﺖ ﻟﻪ ‪ :‬ﺃﻛﺮﻩ ﺃﻥ ﺃﺣﺒﺴَﻚ ﺇﱃ‬
‫ﺗَﻌﻠﻴﻘﹶﻪ ﰒﱠ ﱂ ﻳﻜ ْﻦ ﻋﻨﺪﻱ َﺣﻠﹾﻘﺔﹲ ﻟﻮﺟﻪ ﺍﻟﺒﺎﺏ ﺇﺫﺍ ﺃﺭﺩ ُ‬

‫ﺐ ﱄ ﻣﻮﺿﻌﻬﺎ ﻓﻠﻤﺎ ﺛﻘﹶﺒ ُﻪ ﻭﺃﺧﺬ ﺣﻘﹼﻪ ﻭﻻﹼﱐ ﻇﹶﻬﺮَﻩ ﻟﻼﻧﺼﺮﺍﻑ‬ ‫ﺃﻥ ﻳﺬﻫﺐ ﺍﻟﻐﻼ ُﻡ ﺇﱃ ﺍﻟﺴﻮﻕ ﻭﻳﺮﺟﻊ ﻭﻟﻜﻦ ﺍﺛﻘ ْ‬
‫ﺕ ﺍﻟﺜﱠﻘﺐ ﻭﻟﻜﻦ ﺍﻧ ﹸﻈ ْﺮ ﺃﻱﱡ ﳒﺎ ﹴﺭ ﻳ ُﺪﻕﱡ ﻓﻴﻪ ﺍﻟﺰﱢﺭﱠﺓ ﻓﺈﻧﻪ ﺇﻥ ﺃﺧﻄﺄ ﺑﻀﺮﺑﺔ ﻭﺍﺣﺪﺓ ﺷﻖّ‬
‫ﻭﺍﻟﺘﻔﺖ ﺇﱄﱠ ﻓﻘﺎﻝ ‪ :‬ﻗﺪ ﺟ ﻮّﺩ ُ‬
‫ﺖ ﺃﻧّ ُﻪ ﻳﻔ َﻬﻢُ ﺻِﻨﺎﻋَﺘﻪُ ﻓﻬﻤﹰﺎ ﺗَﺎﻣّﹰﺎ ‪ ) .‬ﻗﺺ ﺍﻟﹾﺤَﻤﺎﻡ ﻭﻧﺘﻔﻪ ( ﻭﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ‬ ‫ﺍﻟﺒﺎﺏ ﻭﺍﻟﺸﻖ ﻋﻴﺐ ﻓﻌﻠﻤ ُ‬
‫ﻒ ﻭﺍﻟﻘﺺﱢ ﺑَﻮﻥﹲ ﺑَﻌﻴﺪ ﻭﺍﻟﻘﺺﱡ ﻛﺜﲑ ﺍﻟﻘﺺﱢ ﻻ ﻳُﻮﺟ ُﻊ ﻭﻻ ﻳُ ﹶﻘﺮﱢﺡُ ﻣَﻐﺎ ﹺﺭ َﺯ‬ ‫ﻳﻌﻠﱢﻢ ﺯﻭﺟﹰﺎ ﻗﺼّﻬُﻤﺎ ﻭﱂ ﻳ ْﻨِﺘﻔﹾﻬﻤﺎ ﻭﺑﲔ ﺍﻟﻨﱠﺘ ِ‬
‫ﻒ ﺍﻟﻄﺎﺋ ُﺮ ﻣِﺮﺍﺭﹰﺍ ﱂ ﻳ ﹾﻘ َﻮ ﻋﻠﻰ ﺍﻟﻐﺎﻳﺔ ﻭﱂ ﻳ َﺰ ﹾﻝ ﻭﺍﻫ َﻦ ﺍﳌﻨﻜِﺒﲔ ﻭﻣﱴ‬
‫ﻗﺼﺐ ﺍﻟﺮﱢﻳﺶ ﻭﺍﻟﻨﱠﺘْﻒ ﻳُﻮﻫﻦ ﺍﳌﻨﻜِﺒﲔ ﻓﺈﺫﺍ ﻧُِﺘ َ‬
‫ﺃﺑﻄﺄ ﻋﻠﻴﻪ ﻓﻨﺘﻔ ُﻪ ﻭﻗﺪ ﺟﻔﹼﺖ ﺃﺻﻮﻟﹸﻪ ﻭﻗﹸﺮﺑﺖ ﻣﻦ ﺍﻟﻄﱠﺮﺡ ﻛﺎﻥ ﺃﻫﻮ ﹶﻥ ﻋﻠﻴ ِﻪ ﻭﻛﻠﻤﺎ ﻛﺎﻥ ﺍﻟﻨﺒﺎﺕُ ﺃﻃﺮﺃ ﻛﺎﻥ ﺃﺿﺮﱠ‬

‫ﺡ ﻭﺍﻷﻧﺜﻰ ﻻ ﺗُﺠﻴﺪ ﺍﻟﻘﹶﺒﻮﻝ ﻭﺭﺑّﻤﺎ ﻧﺘﻔﺖ ﺍﻷﻧﺜﻰ ﻭﻗﺪ‬

‫ﻋﻠﻴﻪ ﻭﺇﻧﻪ ﻟﻴﺒﻠ ﹶﻎ ﻣﻦ ﻣﻀﺮﱠﺗﻪ ﻭﺃﻥﹼ ﺍﻟﺬﹼ ﹶﻛ َﺮ ﻻ ﳚﻴ ُﺪ ﺍﻹﻟﻘﺎ َ‬
‫ﺾ ﻓﺘﺒﻄ ﹸﺊ َﺑ ْﻌ َﺪ ﻭﻗﺘﻬﺎ ﺍﻷﻳّﺎ َﻡ ﻭﺭُﲟﺎ ﺃﺿﺮﱠ ﺫﻟﻚ ﺑﺎﻟﺒﻴﺾ ‪ ) .‬ﺯﺟْﻞ ﺍﳊﻤﺎﻡ ( ﻗﺎﻝ‬
‫ﺖ ﺑﻴﻀﹰﺎ ﻭﻗﺪ ﻗﺎﺭَﺑﺖ ﺃﻥ ﺗﺒﻴ َ‬ ‫ﺍﺣﺘﺸ ْ‬
‫‪ :‬ﻭﺇﺫﺍ ﺑَﻠﻎ ﺍﻟﺜﱠﺎﱐ ﻣﺒﻠ ﹶﻎ ﺍﻷ ﻭﱠ ﹺﻝ ﰲ ﺍﺳﺘﻮﺍ ِﺀ ﺍﻟﺮﱢﻳﺶ ﻭﺍﻻﻫﺘﺪﺍﺀ ﺇﱃ ﺍﻟ َﻌﻠﹶﻢ ﻃﻴﱢﺮﺍ ﲨﻴﻌﹰﺎ ﻭﻣُﹺﻨﻌﺎ ﻣﻦ ﺍﻻﺳﺘﻘﺮﺍﺭ ﺇﻻﹼ ﺃﻥ‬
‫ﺖ‬
‫ﻳﻈﻦ ﻬﺑﻤﺎ ﺍﻹﻋﻴﺎﺀ ﻭﺍﻟﻜﻼﻝ ﰒ ﻳُ َﻮﻃﱠﻦُ ﳍﻤﺎ ﺍ ﹶﳌﺮَﺍ ﹺﺟﻞﹸ ﺑﺮّﹰﺍ ﻭﲝْﺮﹰﺍ ﻣﻦ ﺣﻴﺚ ﻳﺒﺼﺮﺍﻥ ﺇﺫﺍ ﳘﺎ ﺍﺭﺗﻔﻌﺎ ﰲ ﺍﳍﻮﺍﺀ ﺍﻟﺴﱠﻤ َ‬
‫ﺕ‬
‫ﳉ ﻮَﻻﻥ ﻓﺈﺫﺍ َﺭﺟَﻌﺎ ﻣﻦ ﺫﻟﻚ ﺍﳌﻜﺎ ِﻥ َﻣﺮﱠﺍ ٍ‬
‫ﺲ ﺍﻟ َﻌﻠﹶﻢ ﻭﺃﻗﺎﺻ َﻲ ﻣﺎ ﻛﺎﻧﺎ ﻳﺮﻳﺎﻧﹺﻪ ﻣﻨﻬﺎ ﻋﻨﺪ ﺍﻟﺘﱠﺒﺎﻋﺪ ﰲ ﺍﻟﺪّﻭﺭَﺍ ِﻥ ﻭﺍ ﹶ‬
‫ﻭﻧ ﹾﻔ َ‬
‫ُﺯﺟﹺﻼ ﻣﻦ ﺃﺑ َﻌ َﺪ ﻣﻨﻪ ﻭﻗﺪ ﻛﺎﻧﻮﺍ َﻣﺮﱠ ﹰﺓ ﻳﻌﺠﺒﻬﻢ ﺃﻥ ﻳﺰﺟُﻠﻮﺍ ﻣﻦ ﲨﻴﻊ ﺍﻟﺘﻮﻃﻴﻨﺎﺕ ﻣﺎ ﱂ ﺗﺒﻌ ْﺪ ﻣﺮّﺗﲔ ﻣﺮﱠﺗﲔ ﻓﻼ ﻳﺰﺍﻻﻥ‬
‫ﻒ ﻋﻠﻴﻪ ﺃﻥ‬
‫ﻛﺬﻟﻚ ﺣﺘﱠﻰ ﻳﺒﻠﻐﺎ ﺍﻟﻐﺎﻳﺔ ﻭﻳﻜﻮﻥ ﺃﺣﺪﳘﺎ ﳏﺘﺒﺴﹰﺎ ﺇﺫﺍ ﺃﺭﺳﻞ ﺻﺎﺣﺒﻪ ﻟﻴﺘﺬﻛﹼﺮَﻩ ﻓﲑﺟ َﻊ ﺇﻟﻴﻪ ﻓﺈ ﹾﻥ ﺧﻴ َ‬
 ‫ﻳﻜﻮﻥ ﻗﺪ ﻣﻞﱠ ﺯﻭﺟﺘَﻪ ﻋﺮﹺﺿﺖ ﻋﻠﻴﻪ ﺯﻭﺟﺔﹲ ﺃﺧﺮﻯ ﻗﺒﻞ ﺍﻟﺰﱠﺟﻞ ﻓﺈﺫﺍ ﺗﺴﻨﱠﻤَﻬﺎ ﻣﺮﱠﺓ ﺣِﻴ ﹶﻞ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ ﻳﻮﻣَﻪ ﺫﻟﻚ ﰒﱠ‬
‫ﻉ ﻟﻪ ‪.‬‬
‫ﻋﺮﺿﻮﻫﺎ ﻋﻠﻴﻪ ﻗﺒﻞ ﺃ ﹾﻥ ﻳُﺤﻤَﻞ ﻓﺈﺫﺍ ﺃﻃﺎﻑ ﻬﺑﺎ ُﻧﺤﱢﻴﺖ ﻋﻨ ُﻪ ﰒﱠ ُﺣﻤِﻞ ﺇﱃ ﺍﻟﺰﱠﺍﺟﻞ ﻓﺈﻥﱠ ﺫﻟﻚ ﺃﺳﺮ َ‬
‫ﺖ ﺃﻋﻼﻣُﻪ ﻛﺎﻟﺼﱠﺤﺎﺭﻯ ﻭﺍﻟﺒﹺﺤﺎﺭ ‪.‬‬‫ﻭﻗﺎﻝ ‪ :‬ﺍﻋﻠﻤﻮﺍ ﺃﻥﱠ ﺃﺷﺪﱠ ﺍ ﹶﳌﺰَﺍ ﹺﺟ ﹺﻞ ﻣﺎ ﻗﻠﱠ ْ‬
‫ﻒ ﰲ ﺍﻟﻄﹼﺒﺎﻉ ﺍﺧﺘﻼﻓﹰﺎ ﺷﺪﻳﺪﹰﺍ ‪ :‬ﻓﻤﻨﻬﺎ ﺍﻟﻘﻮﻱﱡ ﻭﻣﻨﻬﺎ ﺍﻟﻀﻌﻴﻒ ﻭﻣﻨﻬﺎ ﺍﻟﺒﻄﻲﺀ ﻭﻣﻨﻬﺎ ﺍﻟﺴﱠﺮﻳﻊ‬ ‫ﻗﺎﻝ ‪ :‬ﻭﺍﻟﻄﲑ ﲣﺘﻠ ُ‬
‫ﱪ ﻋﻠﻰ ﺍﻟﻌﻄﺶ ﻭﻣﻨﻬﺎ ﺍﻟﺼﱠﺒﻮ ُﺭ ﻭﺫﻟﻚ ﻻ ﳜﻔﻰ ﻓﻴﻬﻦﱠ ﻋﻨﺪ‬ ‫ﻭﻣﻨﻬﺎ ﺍﻟﺬﱠﻫﻮ ﹸﻝ ﻭﻣﻨﻬﺎ ﺍﻟﺬﱠﻛﻮ ُﺭ ﻭﻣﻨﻬﺎ ﺍﻟﻘﻠﻴﻞ ﺍﻟﺼﱠ ﹺ‬
‫ﻒ ﻭﺍﻟﺬﱠﻫﻮ ﹺﻝ ﻭﺍﻟﻘﹶﻠﻴ ﹺﻞ ﺍﻟﺼﱠﱪ ﻋﻠﻰ ﺍﻟﻌﻄﺶ‬
‫ﺍﻟﺘﱠﻌﻠﻴ ﹺﻢ ﻭﺍﻟﺘﱠﻮﻃﲔ ﰲ ﺳﺮﻋﺔ ﺍﻹﺟﺎﺑﺔ ﻭﺍﻹﺑﻄﺎﺀ ﻓﻼ ﺗ ْﺒ ِﻌ َﺪﻥﹼ ﻏﺎَﻳ ﹶﺔ ﺍﻟﻀﱠﻌﻴ ِ‬
‫ﻭﻻ ﺗﺰﺟﻠﻦﱠ ﻣﺎ ﻛﺎﻥ ﻣﻨﺸﺆﻩ ﰲ ﺑﻼ ﺍﳊﺮﱢ ﰲ ﺑﻼﺩ ﺍﻟﱪﺩ ﻭﻻ ﻣﺎ ﻛﺎﻥ ﻣﻨﺸﺆﻩ ﰲ ﺑﻼﺩ ﺍﻟَﺒﺮْﺩ ﰲ ﺑﻼﺩ ﺍﳊﺮﱢ ﺇﻻﱠ ﻣﺎ ﻛﺎﻥ‬
‫ﱪ ﻋﻠﻰ ﻃﻮﻝ ﺍﻟﻄﲑﺍﻥ ﰲ ﻏﲑ ﻫﻮﺍﺋِﻪ ﻭﺃﺟﻮﺍﺋﻪ ﻃﺎﺋﺮٌ ﺇﻻ ﺑﻄﻮ ﹺﻝ ﺍﻹﻗﺎﻣ ِﺔ ﰲ ﺫﻟﻚ ﺍﳌﻜﺎﻥ ﻭﻻ‬ ‫ﺑﻌﺪ ﺍﻻﻋﺘﻴﺎﺩ ﻭﻻ ﻳﺼ ُ‬
‫ﺏ ﻣﻦ ﻃِﺒﺎﻉ ﻫﻮﺍﺋﻪ ‪( .‬‬‫ﺗﺴﺘﻮﻱ ﺣﺎﻟﻪ ﻭﺣﺎ ﹸﻝ ﻣﻦ ﻻ ﻳَﻌْﺪُﻭ َﻫﻮَﺍﺀَﻩ ﻭﺍ ﹶﳍ ﻮَﺍ َﺀ ﺍﻟﺬﻱ ﻳﻘ ُﺮ ُ‬

‫ﺕ ﺑﻪ ﺫﻟﻚ ﻓﺄ ْﻭ ﹺﺭﺩْﻩ ﺍﻟﻌﻴﻮ ﹶﻥ ﻭﺍﻟﻐُﺪْﺭﺍ ﹶﻥ ﻭﺍﻷﻬﻧﺎ َﺭ‬

‫ﺗﻌﻠﻴﻢ ﺍﳊﻤﺎﻡ ﻭﺭﻭﺩ ﺍﳌﺎﺀ ﻗﺎﻝ ‪ :‬ﻭﻻ ﺑﺪﱠ ﺃﻥ ﻳُﻌﻠﱠﻢ ﺍﻟﻮﺭﻭ َﺩ ﻓﺈﺫﺍ ﺃﺭَﺩ َ‬
‫ﰒﱠ ُﺣ ﹾﻞ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻨﱠﻈِﺮ ﺇﱃ ﺍﳌﺎﺀ ﺣﱴ ﺗﻜﻒﱠ ﺑﺼﺮَﻩ ﺑﺄﺻﺎﺑﹺﻌِﻚ ﻋﻦ ﺟﻬﺔ ﺍﳌﺎﺀ ﻭﺍﺗﱢﺴﺎﻉ ﺍﳌﻮﺭﺩ ﺇﻻﱠ ﺑﻘﺪْﺭ ﻣﺎ ﻛﺎﻥ‬
‫ﻼ ﺑﻘﺪﺭ ﻣﺎ ﻻ َﻳﺮُﻭﻋﻪ ﺫﻟﻚ ﺍﳌﻨْﻈﺮ ﻭﻟﻴﻜﻦ ْﻣﻌﻄﱠﺸﹰﺎ ﻓﺈﻧّﻪ ﺃﺟﺪ ُﺭ ﺃﻥ‬ ‫ﺏ ﻓﻴﻪ ﻣﻦ ﺍﳌﺴﺎﻗﻲ ﰒﱠ ﺃﻭ ِﺳ ْﻊ ﻟﻪ ﺇﺫﺍ َﻋﺐّ ﻗﻠﻴ ﹰ‬ ‫ﻳﺸﺮ ُ‬
‫ﺢ ﻟﻪ ﺍﳌﻨْﻈﹶﺮ ﺃﻭّ ﹰﻻ ﺃ ﻭﱠ ﹰﻻ ﺣﺘﱠﻰ ﻻ ﻳُﻨﻜِﺮ ﻣﺎ ﻫﻮ ﻓﻴﻪ ﻓﻼ ﺗﺰﺍ ﹸﻝ ﹺﺑِﻪ ﺣﺘﱠﻰ ﻳﻌﺘﺎ َﺩ‬
‫ﻳﺸﺮَﺏ ﺗﻔﻌﻞﹸ ﺑﻪ ﺫﻟﻚ ﻣﺮﺍﺭﹰﺍ ﰒﱠ ﺗﻔﺴ ُ‬
‫ﲑ ﺳﺘﺮﺓ ‪.‬‬
‫ﺏ ﺑ َﻐ ﹺ‬
‫ﺍﻟﺸﱡﺮ َ‬
‫ﺱ ﻭ َﺷﺮﹺﺏ ﻣﻦ ﺍﳌﺴﺎﻗﻲ ﻭﹶﻟﻘﹶﻂ ﰲ‬ ‫ﺶ ﺍﻟﻨّﺎ َ‬
‫ﺍﺳﺘﺌﻨﺎﺳﻪ ﻭﺍﺳﺘﻴﺤﺎﺷﻪ ﻗﺎﻝ ‪ :‬ﻭﺍﻋﻠﻢ ﺃﻥﱠ ﺍﳊﻤﺎ َﻡ ﺍﻷﻫﻠﻲﱠ ﺍﻟﺬﻱ ﻋﺎﻳ َ‬
‫ﺍﻟﺒﻴﻮﺕ ﳜﺘ ﱡﻞ ﺑﺎﻟ ﻮَﺣﺪﺓ ﻭﻳَﺴﺘَﻮﺣِﺶ ﺑﺎﻟﻐُﺮﺑﺔ ‪.‬‬

‫ﻗﺎﻝ ‪ :‬ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﺍﻟﻮﺣﺸﻲﱠ ﻳﺴﺘﺄﹺﻧﺲ ﻭﺍﻷﻫﻠﻲ ﻳﺴﺘﻮﺣﺶ ‪.‬‬

‫ﳘ ﹶﻞ ﻛﻤﺎ ﻳﺘﺄﺩﱠﺏ ﺑﻌﺪ ﺍﻹﳘﺎﻝ ‪.‬‬
‫ﺐ ﺇﺫﺍ ﺃﹸ ِ‬‫ﻗﺎﻝ ‪ :‬ﻭﺍﻋﻠﻢ ﺃﻧّﻪ ﻳﻨﺴﻰ ﺍﻟﺘّﺄﺩﻳ َ‬
‫ﺨﻄﹾﺮﻑ ﺑﻪ ﻣﻦ ﻧﺼﻒ ﺍﻟﻐﺎﻳﺔ ﺇﱃ ﺍﻟﻐﺎﻳﺔ ﻭﻟﻜﻦ ﺭﺗﱢﺐ ﺫﻟﻚ ﻓﹺﺈﻧّﻪ ﺭﺑّﻤﺎ ﺍﻋﺘﺎ َﺩ ﺍﺠﻤﻟﻲﺀ‬ ‫ﺖ ﻓﻼ ُﺗ َ‬
‫ﺗﺮﺗﻴﺐ ﺍﻟﺰﺟْﻞ ﻭﺇﺫﺍ َﺯﺟَﻠ َ‬
‫ﺉ ﺃ ْﻣﺮَﻩ ﺍﺑﺘﺪﺍ ًﺀ ﻭﻫﻢ ﺍﻟﻴﻮ َﻡ ﻻ ﻳﻔﻌﻠﻮﻥ ﺫﻟﻚ ﻷﻧّﻪ‬
‫ﺏ ﻣﻨﻪ ﲢﻴﱠﺮ ﻭﺃﺭﺍ َﺩ ﺃﻥ ﻳﺒﺘﺪ َ‬
‫ﻣﻦ ﺫﻟﻚ ﺍﻟﺒُﻌﺪ ﻓﻤﱴ ﺃﺭﺳﻠﺘَﻪ ﻣﻦ ﺃﻗﺮ َ‬
‫ﻕ ﺫﻟﻚ ﺷﻴﺌﹰﺎ ﻓﻘ ْﺪ ﺻﺎﺭ ﻋُ ﹾﻘ َﺪ ﹰﺓ ﻭﺻﺎﺭ ﻟﻪ ﲦﻦٌ ﻭ ﹶﻏﻠﹼﺔ ﻓﻬﻮ ﻻ ﻳﺮﻯ ﺃﻥ ﻳُﺨﺎﻃﺮ ﺑﺸﻲ ٍﺀ ﻟﻪ ﻗﺪْﺭ‬ ‫ﺇﺫﺍ ﺑﻠﻎ ﺍﻟﺮﱠﻗﹼﺔ ﺃﻭ ﻓﻮ َ‬
‫ﺏ ﺑﻪ ﻷﻧّﻪ ﺇﻥ ﺫﻫﺐ ﱂ ﻳﺬﻫﺐ ﺷﻲﺀٌ ﻟﻪ ﲦﻦ ﻭﻻ ﻃﺎﺋﺮٌ ﻟﻪ ﺭﻳﺎﺳﺔ‬ ‫ﺖ ﺃﹸ ْﺩ ﹺﺭ َ‬
‫ﻭﻟﻜﻨّﻪ ﺇﻥ ﺟﺎ َﺀ ﻣﻦ ﻫِﻴ َ‬

‫ﻭﻟﻴﺲ ﻟﻪ ﺍﺳﻢ ﻭﻻ ﺫِﻛﺮ ﻭﺇﻥ ﺟﺎﺀ ﺟﺎﺀ ﺷﻲﺀ ﻛﺒﲑ ﻭﺧﻄﲑ ﻭﻗﺎﻝ ‪ :‬ﻻ ﺗﺮﺳِﻞ ﺍﻟﺰﱠﺍﻕﱠ ﺣﱴ ﺗﺴﺘﺄﻧﻒ ﺑﻪ ﺍﻟﺮﱢﻳﺎﺿﺔ‬
‫ﻉ ﻣﺎ ُﺗ ِﻌﺪﱡﻩ ﻟﻠﺰﱢﺟﺎﻝ ﺃﻥ ﳛﺼﻦ ﺑﻴﻀﹰﺎ ﻭﻻ ﳚﺜﻢ ﻋﻠﻴﻪ ﻓﺈﻥﹼ ﺫﻟﻚ ﳑّﺎ ﻳﻨﻘﹸﻀﻪ ﻭُﻳ ﹶﻔﺘﱢﺤﻪ ﻭﻳﻌﻈﻢ ﻟﻪ ﺭﺃﺳَﻪ ﻷﻧّﻪ ﻋﻨ َﺪ‬ ‫ﻭﻻ َﺗ َﺪ ْ‬
‫ﺾ ﻭﺯﻕﱠ‬ ‫ﺐ ﺍﻟﺒﻴ َ‬
‫ﺫﻟﻚ ﻳﺴﻤَﻦ ﻭﺗﻜﺜﹸﺮ ﺭﻃﻮﺑﺘُﻪ ﻓﺘﻘ ِﺬﻑُ ﺍﳊﺮﺍﺭﺓ ﺗﻠﻚ ﺍﻟﺮﱡﻃﻮﺑﺔ ﺍﳊﺎﺩﱠﺓ ﺍﻟﻌﺎﺭﺿ ﹶﺔ ﺇﱃ ﺭﺃﺳﻪ ﻓﺈﹺﻥ ﺛ ﹶﻘ َ‬
‫ﻀﻪُ ﺇﱃ ﻏﲑﻩ َﺑ ْﻌ َﺪ ﺃﻥ‬
‫ﻚ ﺃﻥ ﺗﺴﺘﻔﺮﺧﻪ ﻓﺎﻧ ﹸﻘ ﹾﻞ ﺑﻴ َ‬
‫ﻭﺣَﻀﻦ ﺍﺣﺘﺠْﺖ ﺇﱃ ﺗﻀﻤﲑﻩ ﻭﺍﺳﺘﺌﻨﺎﻑ ﺳﻴﺎﺳِﺘﻪ ﻭﻟﻜ ْﻦ ﺇ ﹾﻥ َﺑﺪَﺍ ﻟ َ‬
‫ﺼﺪَﻉ ‪.‬‬
‫ﺗُ ْﻌﻠِﻤﻪ ﺑﻌﻼﻣ ٍﺔ ﺗﻌ ﹺﺮﻓﹸﻪ ﻬﺑﺎ ﺇﺫﺍ ﺍﻧ َ‬
 ‫ﻉ ﻭﺫﹸﻋْﺮٌ ﻋﻦ ﻃﻠﺐ ﺷﻲ ِﺀ ﻣﻦ ﺍﳉﻮﺍﺭﺡ ﻟﻪ ﻓﺈﻳﱠﺎﻙ ﺃﻥ ﺗُﻌﻴﺪَﻩ ﺇﱃ‬
‫ﻋﻼﺝ ﺍﳊﻤﺎﻡ ﺍﻟﻔﺰﻉ ﻭﺇﻥ ﺃﺻﺎﺏ ﺍﳊﻤﺎ َﻡ ﺃﻳﻀﹰﺎ ﹶﻓ َﺰ ٌ‬
‫ﻒ ﺑﻪ ﺍﻟﺘّﻮﻃﲔ ‪( .‬‬
‫ﺍﻟﺰﱠﺟﻞ ﺣﺘّﻰ ﺗﺮﺿﻤﻪ ﻭﺗﺴﺘﻔﺮﺧﻪ ﻓﺈﻥ ﺫﻟﻚ ﺍﻟ ﱡﺬ ْﻋ َﺮ ﻻ ﻳﻔﺎﺭﻗﹸﻪ ﻭﻻ ﻳﺴﻜﻦ ﺣﱴ ﺗﺴﺘﺄﻧ َ‬
‫ﺕ ﺃﻥ ﺗﺴﺘﻜﺜ َﺮ ﻣﻦ ﺍﻟﻔِﺮﺍﺥ ﻓﺎﻋ ﹺﺰ ﹺﻝ ﺍﻟﺬﱡﻛﻮﺭ ﹶﺓ ﻋﻦ ﺍﻹﻧﺎﺙ ﺷﻬﺮﹰﺍ ﺃﻭ ﳓ ﻮَﻩ ﺣﱴ‬ ‫ﻃﺮﻳﻘﺔ ﺍﺳﺘﻜﺜﺎﺭ ﺍﳊﻤﺎﻡ ﻭﺇ ﹾﻥ ﺃﺭﺩ َ‬
‫ﺽ ﺃﺛﲑﺕ‬ ‫ﻳﺼﻮﻝ ﺑﻌﻀﻬﺎ ﻋﻠﻰ ﺑﻌﺾ ﰒ ﺍﲨ ْﻊ ﺑﻴﻨﻬﺎ ﻓﺈﻥﹼ ﺑﻴﻀﻬﺎ ﺳﻴﻜﺜﹸﺮ ﻭﻳﻘ ﱡﻞ ﺳَﻘﻄﻪُ ﻭﻣُﺮُﻭﻗﻪ ﻭﻛﺬﻟﻚ ﻛ ﱡﻞ ﺃﺭ ﹴ‬
‫ﺻﻠﱠَﺒﻬَﺎ ﺍﻟ ُﻊ ** ﺽﱡ ﻭ َﺭ ْﻋﻲُ ﺍﳊِﻤَﻰ‬
‫ﻼ ﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪ِ ) :‬ﻣ ْﻦ َﺳﺮَﺍﺓ ﺍ ِﳍﺠَﺎ ِﻥ َ‬
‫ﻭﻛﺬﻟﻚ ﺍﳊِﻴﺎﻝﹸ ﳌﺎ ﻛﺎﻥ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﺣﺎﺋ ﹰ‬
‫ﳊﻴَﺎ ﹺﻝ (‬
‫ﻭﻃﹸﻮ ﹸﻝ ﺍ ِ‬

‫ﻼ ‪ :‬ﺩﺙ ﺃﻓﻠﻴﻤﻮﻥ ﻋﻦ ﻧﻔﻊ ﺍﳊﻤﺎﻡ ﻭﻗﺎﻝ ﺃﻓﻠﻴﻤﻮﻥ ﺻﺎﺣﺐ ﺍﻟﻔِﺮﺍﺳﺔ‬ ‫ﻭﻗﺎﻝ ﺍﳊﺎﺭﺙ ﺑﻦ ﻋﺒﺎ ٍﺩ ﻭ َﺟﻌَﻞ ﺫﻟﻚ ﻣﺜ ﹰ‬
‫ﻚ‬
‫ﲔ ﻃﻠﺐ ﺃﺣﺪُﳘﺎ ﻣُ ﹾﻠ َ‬‫ﺚ ﻳﺰﻳﺪُﻙ ﺭﻏﺒﺔ ﻓﻴﻬﺎ ‪ :‬ﻭﺫﻟﻚ ﺃﻥﱠ َﻣ ِﻠ ﹶﻜ ﹺ‬‫ﻟﺼﺎﺣﺒﻪ ‪ :‬ﻭﺃﻧﺎ ﳏﺪﱢﺛﻚ ﻋﻦ ﻧﻔﹶﻊ ﺍﳊﻤﺎﻡ ﲝﺪﻳ ٍ‬
‫ﺽ ﺑﻌﻴﺪﺓ ﻓﻠﻤﺎ‬ ‫ﺏ ﺃﻛﺜ َﺮ ﻣﺎﻻ ﻭﺃﻗﻞﱠ ﺭﺟﺎ ﹰﻻ ﻭﺃﺧﺼﺐ ﺑﻼﺩﹰﺍ ﻭﻛﺎﻧﺖ ﺑﻴﻨﻬﻤﺎ ﻣﺴﺎﻓﺔﹲ ﻣﻦ ﺍﻷﺭ ﹺ‬ ‫ﺻﺎﺣﹺﺒ ِﻪ ﻭﻛﺎﻥ ﺍﳌﻄﻠﻮ ُ‬
‫ﺖ ﻟﻚ ﺃﻳﱡﻬﺎ‬ ‫ﺑﻠﻐَﻪ ﺫﻟﻚ ﺩﻋﺎ ﺧﺎﺻﱠﺘﻪ ﻓﺸﺎ َﻭ َﺭﻫُ ْﻢ ﰲ ﺃﻣْﺮﻩ ﻭﺷَﻜﺎ ﺇﻟﻴﻬﻢ ﺧﻮﻓﹶﻪ ﻋﻠﻰ ﻣُﻠﻜﻪ ﻓﻘﺎﻝ ﻟﻪ ﺑﻌﻀﻬﻢ ‪ :‬ﺩﺍﻣ ْ‬
‫ﺲ ِﻣ ْﻦ ﺷﺄ ِﻥ‬‫ﲑ ﻣﻦ ﺍﻟﻄﻤﻊ ﻭﻟﻴ َ‬ ‫ﺖ ﻟﻪ ﻧﻔﺴﻚ ﻗﺪ ﻳُﺤﺘﺎ ﹸﻝ ﻟﻪ ﺑﺎﻟﻴَﺴ ﹺ‬
‫ﺖ ﺍﳌﻜﺮﻭﻩ ﺇﻥﱠ ﺍﻟﺬﻱ ﺗﺎﹶﻗ ْ‬‫ﺍﳌِﻠﻚُ ﺍﻟﺴﻼﻣﺔﹸ ﻭ ﻭُﻗﻴ َ‬
‫ﺍﻟﻌﺎﻗ ﹺﻞ ﺍﻟﺘﱠﻐﺮﻳ ُﺮ ﻭﻟﻴﺲ ﺑﻌﺪ ﺍ ﹸﳌﻨﺎ َﺟﺰَﺓ ﺑﻘﻴّﺔ ﻭﺍﳌﻨﺎﺟ ُﺰ ﻻ ﻳﺪﺭﻱ ﳌﻦ ﺗﻜﻮﻥ ﺍﻟ َﻐﻠﹶﺒﺔ ﻭﺍﻟﺘﻤﺴﱡﻚ ﺑﺎﻟﺜﻘ ِﺔ ﺧﲑٌ ﻣﻦ ﺍﻹﻗﺪﺍﻡ‬
‫ﻋﻠﻰ ﺍﻟﻐَﺮﺭ‬

‫ﻱ ﺍﲣﺎﺫ‬
‫ﺲ ﰲ ﺍﻟ ﱡﺬﻝﱢ َﺩ َﺭ ٌﻙ ﻭﻻ ﰲ ﺍﻟﺮﱢﺿﺎ ﺑﺎﻟﻀﻴﻢ ﺑﻘﻴﱠﺔ ﻓﺎﻟﺮﱠﺃ ُ‬
‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ‪ :‬ﺩﺍ َﻡ ﻟﻚ ﺍﻟﻌﺰﱡ ﻭ ُﻣﺪّ ﻟﻚ ﰲ ﺍﻟﺒﻘﺎﺀ ﻟﻴ َ‬
‫ﺕ ﰲ ﻋﺰﱟ ﺧﲑٌ ﻣﻦ ﺍﳊﻴﺎﺓ ﰲ ﺫﻝ ‪.‬‬ ‫ﺍﳊﹸﺼﻮﻥ ﻭﺇﺫﻛﺎ ُﺀ ﺍﻟﻌُﻴﻮ ِﻥ ﻭﺍﻻﺳﺘﻌﺪﺍﺩُ ﻟﻠﻘﺘﺎﻝ ﻓﺈﻥﹼ ﺍﳌﻮ َ‬
‫ﺐ‬
‫ﳋﻄﹾﺒﺔ ﺇﻟﻴﻪ ﻓﹺﺈﻥﹼ ﺍﻟﺼﻬ َﺮ ﺳﺒ ُ‬‫ﻱ ﻃﻠﺐ ﺍﳌﺼﺎﻫﺮﺓ ﻟﻪ ﻭﺍ ِ‬ ‫ﻀ ﹶﻞ ﺍﳌﺰﻳﺪ ﺍﻟﺮﱠﺃ ُ‬‫ﺖ ﹶﻓ ْ‬
‫ﺖ ﻭﻛﹸﻔِﻴﺖ ﻭﺃﹸﻋﻄﻴ َ‬‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ‪ُ :‬ﻭﻗِﻴ َ‬
‫ﺃﹸﻟﻔ ٍﺔ ﺗﻘ ُﻊ ﺑﻪ ﺍﳊﹸﺮْﻣﺔﹸ ﻭﺗﺜﺒﺖ ﹺﺑ ِﻪ ﺍﳌﻮﺩﱠﺓ َﻭﻳُﺤ ﱡﻞ ﺑﻪ ﺻﺎﺣُﺒ ُﻪ ﺍﶈﻞﱠ ﺍﻷﺩﱏ ﻭﻣ ْﻦ ﺣﻞﱠ ﻣﻦ ﺻﺎﺣﺒﻪ ﻫﺬﺍ ﺍﶈﻞﱠ ﱂ ﳜﻠﱢﻪ ﳑﺎ‬
‫ﺲ َﺑ ْﻌ َﺪ ﺍﳋِﻠﻄ ِﺔ ﻋﺪﺍﻭﺓﹲ ﻭﻻ ﻣَﻊ ﺍﻟﺸﱢﺮﻛﺔ ﻣﺒﺎﻳَﻨﺔ ‪.‬‬
‫ﻋَﺮﺍﻩ ﻭﱂ ﳝﺘﻨﻊ ﻣﻦ ﻣﻨﺎﻭﺃﺓ ﻣﻦ ﻧﺎﻭﺍﻩ ﻓﺎﻟﺘﻤﺲ ﺧِﻠﻄﹶﺘﻪُ ﻓﺈﻧّﻪ ﻟﻴ َ‬
‫ﻱ ﻭﻟﻜﻞﱟ ﻣﺪﱠﺓ ﻭﺃﻧﺎ ﻧﺎﻇِﺮٌ ﰲ ﻗﻮﻟِﻜﻢ ﻭﺑﺎﻟﻠﹼﻪ ﺍﻟﻌِﺼﻤﺔ ﻭﺑﺸﻜﺮﻩ ﺗﺘﻢﱡ ﺍﻟﻨﻌﻤﺔ‬ ‫ﻓﻘﺎﻝ ﳍﻢ ﺍﳌﻠﻚ ‪ :‬ﻛ ﱞﻞ ﻗﺪ ﺃﺷﺎ َﺭ ﺑﺮﺃ ﹴ‬
‫ﻼ ﻭﺃﻫﺪﻯ ﻫﺪﺍﻳﺎ ﻭﺃ َﻣ َﺮ ﻫُﻢ ﲟﺼﺎﻧﻌ ِﺔ ﲨﻴﻊ ﻣَﻦ َﻳﺼِﻞ ﺇﻟﻴﻪ ﻭﺩﺱﱠ‬ ‫ﻚ ﺍﻟﺬﻱ ﻓﹶﻮﻗﹶﻪ ﻭﺃﺭﺳﻞ ﺭُﺳ ﹰ‬ ‫ﳋﻄﺒﺔ ﺇﱃ ﺍﳌﻠ ِ‬‫ﻭﺃﻇ َﻬ َﺮ ﺍ ِ‬
‫ﺭﺟﺎ ﹰﻻ ﻣﻦ ﺛﻘﺎﺗِﻪ ﻭﺃﻣَﺮ ﻫُﻢ ﺑﺎﺗﱢﺨﺎﺫ ﺍﳊﻤﺎﻡ ﰲ ﺑﻼﺩﻩ ﻭﺗَﻮﻃﻴﹺﻨ ﹺﻬﻦﱠ ﻭﺍﲣﺬ ﺃﻳﻀﹰﺎ ﻋﻨ َﺪ ﻧﻔﺴﻪ ﻣِﺜﻠﻬﻦﱠ ﻓﺮﻓﱠﻌﻬﻦ ﻣﻦ ﻏﺎَﻳ ٍﺔ ﺇﱃ‬
‫ﻚ ﻳﺮﺳﻠﻮﻥ ﻣﻦ ﺑﻼﺩ‬ ‫ﻏﺎﻳﺔ ﻓﺠﻌ ﹶﻞ ﻫﺆﻻﺀ ﻳﺮﺳﻠﻮﻥ ﻣﻦ ﺑﻼﺩ ﺻﺎﺣﺒﻬﻢ ﻭﺟﻌﻞ ﻣَﻦ ﻋﻨ َﺪ ﺍﳌِﻠ ِ‬

‫ﱪ ﻛﻞﱢ ﻳﻮﻡ ﻭﺗﻌﻠﻴ ﹺﻖ ﺍﻟﻜﺘُﺐ ﰲ (‬

‫ﺍﳌﻠﻚ ﻭﺃﻣﺮﻫ ْﻢ ﲟﻜﺎﺗَﺒﺘِﻪ ﲞ ﹺ‬
‫ﺃﺻﻮ ﹺﻝ ﺃﺟﻨﺤﺔ ﺍﳊﻤﺎﻡ ﻓﺼﺎﺭ ﻻ ﳜﻔﻰ ﻋﻠﻴﻪ ﺷﻲﺀٌ ﻣﻦ ﺃﻣﺮﻩ ﻭﺃﻃﻤﻌَﻪ ﺍﻟﹾﻤﻠِﻚ ﰲ ﺍﻟﺘﺰﻭﻳﺞ ﻭﺍﺳﺘﻔﺮ َﺩ ُﻩ ﻭﻃﺎﻭﻟﹶﻪ ﻭﺗَﺎﺑ َﻊ‬
‫ﺐ ﺃﺻﺤﺎﺑ ُﻪ ﺇﻟﻴﻪ ﺑﻐِﺮﱠﻬﺗﻢ‬ ‫ﺑﲔ ﺍﳍﺪﺍﻳﺎ ﻭﺩﺱﱠ ﳊﺮﺳِﻪ ﺭﺟﺎ ﹰﻻ ﻳﻼﻃﻔﻮﻧَﻬ ْﻢ ﺣﱴ ﺻﺎﺭﻭﺍ ﻳﺒﻴﺘﻮﻥ ﺑﺄﺑﻮﺍﺑﻪ ﻣﻌﻬﻢ ﻓﻠﻤﱠﺎ ﻛﺘ َ‬
‫ﻭﺻﻞ ﺍﳋﱪ ﺇﻟﻴﻪ ﻣﻦ ﻳﻮﻣِﻪ ﻓﺴﺎﺭ ﺇﻟﻴﻪ ﰲ ﺟﻨ ٍﺪ ﻗﺪ ﺍﻧﺘﺨﺒﻬﻢ ﺣﱴ ﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻰ ﻟﻴﻠ ٍﺔ ﺃﻭ ﺑَﻌْﺾ ﻟﻴﻠﺔ ﺃﺧﺬ ﲟﺠﺎﻣﻊ‬
‫ﺏ ﻭ ﹶﻗﺘَﻠﻮﺍ ﺍ ﹶﳌﻠِﻚ‬
‫ﺐ ﺃﺻﺤﺎﺑ ُﻪ ﻣﻦ ﺩﺍﺧِﻞ ﺍﳌﺪﻳﻨ ِﺔ ﻭﻫﻮ ﻭﺟﻨﺪﻩ ﻣﻦ ﺧﺎﺭﺝ ﻓﻔﹶﺘﺤﻮﺍ ﺍﻷﺑﻮﺍ َ‬ ‫ﺍﻟﻄﱡﺮُﻕ ﰒ ﺑﻴﱠَﺘ ُﻬ ْﻢ ﻭﻭﹶﺛ َ‬
‫ﺐ ﻋﻠﻰ ﺗﻠﻚ ﺍﳌﺪﻳﻨﺔ ﻭﻋﻠﻰ ﺗﻠﻚ ﺍﳌﻤﻠﻜﺔ ﻓﹶﻌﻈﹸ َﻢ ﺷﺄﻧُﻪ ﻭﺃﻋﻈﹶﻤﺘْﻪ ﺍﳌﻠﻮﻙ ﻭ ﹸﺫﻛِﺮ ﻓﻴﻬﻢ ﺑﺎﳊﺰْﻡ ﻭﺍﻟ ﹶﻜﻴْﺪ‬ ‫ﺢ ﻗﺪ ﹶﻏ ﹶﻠ َ‬ ‫ﻭﺃﺻَﺒ َ‬
 ‫‪.‬‬
‫ﻭﺇﳕﺎ ﻛﺎﻥ ﺳﺒﺐ ﺫﻟﻚ ﻛﻠﱢﻪ ﺍﳊﻤﺎﻡ ‪.‬‬

‫ﺏ‬
‫ﺚ ﺁﺧﺮ ﰲ ﺃﻣﺮ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺮﱢﺟﺎﻝ ﻭﻣﺎ ﻳﺼﺎ ُ‬ ‫ﺣﺪﻳﺚ ﺁﺧﺮ ﰲ ﻧﻔﻊ ﺍﳊﻤﺎﻡ ﻗﺎﻝ ‪ :‬ﻭﺃﺣﺪﱢﺛﻚ ﻋﻦ ﺍﳊﻤﺎﻡ ﺃﻳﻀﹰﺎ ﲝﺪﻳ ٍ‬
‫ﻼ ﺃﺗَﺎﱐ ﻣﺮﱠ ﹰﺓ ﹶﻓﺸَﻜﺎ ﺇﱄﱠ ﺣﺎﻟﻪ ﰲ ﻓﺘﺎ ٍﺓ ُﻋﻠﱢﻘﻬﺎ‬
‫ﻣﻦ ﺍﻟﻠﱠﺬﱠ ِﺓ ﻓﻴﻬﻦﱠ ﻭﺍﻟﺼﱠﻮﺍﺏ ﰲ ﻣﻌﺎﻣﻠﺘﻬﻦﱠ ﻗﺎﻝ ‪ :‬ﻭﺫﻟﻚ ﺃﻥﱠ ﺭﺟ ﹰ‬
‫ﺕ ﻋﻘ ﹴﻞ ﻭﺣﻴﺎﺀ ﻭﻛﺎﻧﺖ ﻏﹶﺮﻳﺮ ﹰﺓ ﻓﻴﻤﺎ ﳛﺴِﻦ ﺍﻟﻨﱢﺴﺎ ُﺀ ﻣﻦ‬ ‫ﻓﺘ َﺰﻭّﺟﻬﺎ ﻭﻛﺎﺕ ﺟﺎﺭﻳﺔﹲ ِﻏﺮّﹰﺍ ﺣﺴﻨﺎﺀ ﻭﻛﺎﻧﺖ ﺑﻜﺮﹰﺍ ﺫﺍ َ‬
‫ﺖ ﻋﻠﻴﻪ ﻭﺩﺍﻓﻌﺘﻪ ﻋﻦ ﻧﻔﺴﻬﺎ‬ ‫ﺍﺳﺘﻤﺎﻟ ِﺔ ﺃﻫﻮﺍﺀ ﺍﻟﺮﱢﺟﺎﻝ ﻭ ِﻣ ْﻦ ﺃ ْﺧﺬِﻫﺎ ﺑﻨﺼﻴﺒﻬﺎ ﻣﻦ ﻟﺬﹼﺓ ﺍﻟﻨﺴﺎﺀ ﻓﻠﻤﺎ ﺩ َﺧ ﹶﻞ ﻬﺑﺎ ﺍﻣﺘﻨﻌ ْ‬
‫ﻒ ﻭﺃﺩﺧﻞ ﻋﻠﻴﻬﺎ ﻣِﻦ ﻧﺴﺎﺋﻪ ﻭﻧﺴﺎﺋﻬﺎ َﻣ ْﻦ ﹶﻇﻦﱠ ﺃﻧﱠﻬﺎ ﺗﻘﺒَﻞ ﻣﻨﻬﻦّ ﻓﺄﻋﻴ ْﺘﻬُﻦ‬‫ﺏ ﻛﺎﻥ ﳛﺴُﻨ ُﻪ ﻣﻦ ﻟﹶﻄ ٍ‬ ‫ﻓﹶﺰﺍﻭﳍﺎ ﺑﻜﻞﱢ ﺿﺮ ﹴ‬
‫ﺼ ﹶﻞ‬‫ﺣﱴ ﻫﻢﱠ ﺑﺮﻓﻀﻬﺎ ﻣﻊ ﺷﺪﱠﺓ ﻭﺟْﺪﻩ ﻬﺑﺎ ﻓﺄﺗَﺎﱐ ﻓﺸﻜﺎ ﺫﻟﻚ ﺇﱄﱠ ﻣﺮ ﹰﺓ ﻓﺄﻣﺮْﺗﻪ ﺃﻥ ﻳُ ﹾﻔ ﹺﺮﺩﻫﺎ ﻭﳜﻠﱢﻴَﻬﺎ ﻣﻦ ﺍﻟﻨﺎﺱ ﻓﻼ َﻳ ِ‬
‫ﺐ ﻭﻏﲑ‬ ‫ﺏ ﻭﻣَﻠﺒﺲ ﻭﻃﻴ ﹴ‬ ‫ﻒ ﻭﺍﻹﻗﺎﻣﺔ ﳌﺎ ﻳُﺼﻠِﺤﻬﺎ ﻣﻦ ﻣَﻄﻌَﻢ ﻭﻣﺸ َﺮ ﹴ‬ ‫ﻒ ﳍﺎ ﺍﻟﻜﺮﺍﻣﺔ ﰲ ﺍﻟﻠﹼﻄ ِ‬ ‫ﺇﻟﻴﻬﺎ ﺃﺣﺪٌ ﻭﺃ ﹾﻥ ﻳﻀْﻌ َ‬
‫ﺠﺐُ ﹺﺑ ِﻪ ﻭﺃ ﹾﻥ ﳚ َﻌ ﹶﻞ ﺧﺎ ِﺩﻣَﻬﺎ ﺃﻋﺠﻤﻴﱠ ﹰﺔ ﻻ َﺗ ﹾﻔﻬَﻢ ﻋﻨﻬﺎ ﻭﻫﻲ ﰲ ﺫﻟﻚ ﻋﺎﻗﻠﺔ ﻭﻻ ﺗﻔﹾﻬﻤُﻬﺎ‬
‫ﺫﻟﻚ ﳑﺎ ﺗﻠﻬﻮ ﺑﻪ ﺍﻣﺮﺃﺓﹲ ﻭﺗُﻌ َ‬
‫ﺇﻻﹼ‬

‫ﺶ ﺇﻟﻴﻬﺎ ﻭﺇﱃ ﻛﻞ ﻣﻦ ﻳﺼﻞ ﺇﻟﻴﻬﺎ ﻣﻦ ﺍﻟﻨﱠﺴﺎﺀ ﻭﺣﱴ ﺗﺸﺘﻬ َﻲ ﺃﻥ ِﲡ َﺪ َﻣ ْﻦ ﻳﺮﺍﺟﻌﻬﺎ ﺍﻟﻜﻼﻡ‬ ‫ﺑﺎﻹﳝﺎﺀ ﺣﱴ ﺗﺴﺘﻮ ِﺣ َ‬
‫ﺼﻴﱢ َﺮ ُﻫﻦّ‬
‫ﻭﺗﺸﻜﻮ ﺇﻟﻴﻪ ﻭﺣْﺸﺔ ﺍﻟ َﻮﺣْﺪﺓ ﻭﺃ ﹾﻥ ﻳَﺪﺧِﻞ ﻋﻠﻴﻬﺎ ﺃﺯﻭﺍﺟﹰﺎ ﻣﻦ ﺍﳊﻤﺎﻡ ﺫﻭﺍﺕ ﺻﻮﺭٍﺓ ﺣﺴﻨ ٍﺔ ﻭ ﹶﲣﻴﱡﻞ ﻭﻫﺪﻳﺮ ﻓُﻴ َ‬
‫ﺖ ﻧﻈﻴﻒ ﻭﳚﻌﻞ ﳍﻦّ ﰲ ﺍﻟﺒﻴﺖ ﲤﺎﺭﻳﺪ ﻭﺑﲔ ﻳﺪﻱ ﺍﻟﺒﻴﺖ ﺣﺠْﺮﺓ ﻧﻈﻴﻔﺔ ﻭﻳﻔﺘﺢ ﳍﺎ ﻣﻦ ﺑﻴﺘﻬﺎ ﺑﺎﺑﹰﺎ ﻓﻴﺼْﺮﻥ‬ ‫ﰲ ﺑﻴ ٍ‬
‫ﺐ ﻋﻴﻨﻬﺎ ﻓﺘﻠﻬﻮ ﻬﺑﻦ ﻭﺗﻨﻈﺮ ﺇﻟﻴﻬﻦﱠ ﻭﳚﻌﻞ ﺩﺧﻮﻟﻪ ﻋﻠﻴﻬﺎ ﰲ ﺍﻟﻴﻮﻡ َﺩ ﹾﻓ َﻌ ﹰﺔ ﺇﱃ ﺗﻠﻚ ﺍﳊﻤﺎﻡ ﻭﺍﻟﺘﺴﻠﹼﻲ ﻬﺑﻦّ‬
‫ﺼ َ‬‫ﻧُ ْ‬
‫ﺕ ﺣﺎﳍﻦ ﻓﺈﻥﱠ ﺍﻟﻄﱠﺒﻴﻌ ﹶﺔ ﻻ‬
‫ﻭﺍﻻﺳﺘﺪﻋﺎﺀ ﳍﻦّ ﺇﱃ ﺍﳍﺪﻳﺮ ﺳﺎﻋ ﹰﺔ ﰒ ﳜﺮﺝ ﻓﺈﻧﱠﻬﺎ ﻻ ﺗﻠﺒﺚ ﺃ ﹾﻥ ﺗﺘﻔﻜﹼﺮ ﰲ ﺻﻨﻴﻌﻬﻦّ ﺇﺫﺍ ﺭﺃ ْ‬
‫ﺐ ﺍﳌﻼﻫﻲ ﻋﻠﻴﻬﺎ ﺍﻟﻨﱠ ﹶﻈ َﺮ ﺇﻟﻴﻬﻦ ﻷﻥﱠ ﺍﳊﻮﺍﺱ ﻻ‬
‫ﺗَﻠَﺒﺚﹸ ﺣﱴ ﲢﺮّﻛﻬﺎ ﻭﻳﻜﻮﻥ ﺃﻭﻓ ُﻖ ﺍﳌﻘﺎﻋﺪ ﳍﺎ ﺍﻟﺪﻧّﻮ ﻣﻨﻬﻦ ﻭﺃﻏﻠ ُ‬
‫ﺗﺆﺩﻱ ﺇﱃ ﺍﻟﻨﱠﻔﺲ ﺷﻴﺌﹰﺎ ﻣﻦ ﻗِﺒَﻞ ﺍﻟﺴﻤ ﹺﻊ ﻭﺍﻟﺒَﺼﺮ ﻭﺍﻟﺬﻭﻕ ﻭﺍﻟﺸﻢ‬

‫ﻭﺍﺠﻤﻟﺴّﺔ ﺇﻻﹼ ﲢﺮّﻙ ِﻣ َﻦ ﺍﻟ َﻌﻘﹾﻞ ﻗﻲ ﹶﻗﺒُﻮ ﹺﻝ ﺫﻟﻚ ﺃ ْﻭ َﺭﺩﱢﻩ (‬

‫ﺐ ﻋﻠﻴﻬﺎ‬
‫ﺖ ﺍﻟﻐﺎﻟ َ‬
‫ﺲ ﻣﻨﻪ ﻓﺈﺫﺍ ﺭﺃﻳ َ‬
‫ﻭﺍﻻﺣﺘﻴﺎ ﹺﻝ ﰲ ﺇﺻﺎﺑﺘﻪ ﺃﻭ ﺩﻓِﻌﻪ ﻭﺍﻟﻜﺮﺍﻫﻴﺔ ﻟﻪ ﺃﻭ ﺍﻟﺴﱡﺮﻭﺭ ﺑﻪ ﺑﻘﺪﺭ ﻣﺎ ﺣﺮّﻙ ﺍﻟﻨﱠﻔ َ‬
‫ﺍﻟﺪﻧ ﻮّ ﻣﻨﻬﻦّ ﻭﺍﻟﺘﺄ ُﻣّﻞ ﳍﻦ ﻓﺄﺩ ِﺧ ﹾﻞ ﻋﻠﻴﻬﺎ ﺍﻣﺮﺃﹰﺓ ﳎﺮﱢﺑﺔ ﻏﹶﺰﻟﺔ ﺗﺄﻧﺲ ﻬﺑﺎ ﻭﺗﻔﻄﹸﻨﻬﺎ ﻟﺼﻨﻴﻌﻬﻦﱠ ﻭﺗﻌﺠﱡﺒُﻬﺎ ﻣﻨﻬﻦّ ﻭﺗﺴﺘﻤﻴﻞ‬
‫ﻓِﻜﺮﻬﺗﺎ ﺇﻟﻴﻬﻦّ ﻭَﺗﺼِﻒ ﳍﺎ ﻣﻮ ِﻗ َﻊ ﺍﻟﻠﱠﺬﹼﺓ ﻋﻠﻰ ﻗﺪْﺭ ﻣﺎ ﺗﺮﻯ ﻣﻦ ﲢﺮﻳﻚ ﺍﻟﺸّﻬﻮﺓ ﰒﹼ ﺃﺧْﺮﹺﺝ ﺍﳌﺮﺃﺓ ﻋﻨﻬﺎ ﻭﺣﺎ ﻭﹺﻝ ﺍﻟﺪﱡﻧﻮ‬
‫ﺖ ﻣﺎ ﲢﺐﱡ ﻭﺃﻣﻜَﻨﺘْﻚ‬ ‫ﺕ ﺍﳌﺮﺃ ﹶﺓ ﺇﻟﻴﻬﺎ ﻓﺈﻬﻧﺎ ﻻ ﺗﻠﺒَﺚ ﺃﻥ ﹾﲤ ِﻜﻨَﻚ ﻓﺈ ﹾﻥ ﻓﻌﻠ ْ‬
‫ﺖ ﻛﺮﺍﻫَﻴ ﹰﺔ ﺃﻣﺴﻜﹾﺖ ﻭﺃﻋ ْﺪ َ‬
‫ﻣﻨﻬﺎ ﻓﺈ ﹾﻥ ﺭﺃﻳ َ‬
‫ﺑﻌﺾ ﺍﻹﻣﻜﺎﻥ ﻭﱂ َﺗْﺒﻠﹸﻎ ﻣﺎ ﺗﺮﻳﺪ ﻓﺄﺧﱪﱐ ﺑﺬﻟﻚ ‪.‬‬
‫ﺖ ﻟﻪ ‪ :‬ﻣُﺮ ﺍﳌﺮﺃﹶﺓ ﻓﻠﺘﺴﺄﳍﺎ ﻋﻦ ﺣﺎﳍﺎ ﰲ ﻧﻔﺴﻬﺎ ﻭﺣﺎﻟِﻚ ﻋﻨﺪﻫﺎ ﻓﻠ َﻌﻞﹼ ﻓﻴﻬﺎ ﻃﺒﻴﻌ ﹰﺔ ﻣﻦ ﺍﳊﻴﺎﺀ َﺗ ْﻤَﻨﻌُﻬﺎ ﻣﻦ‬ ‫ﻗﺎﻝ ‪ :‬ﻭﻗﻠ ُ‬
‫ﻕ ﻓﻔﻌﻞ ﻭﺃﻣﺮ ﺍﳌﺮﺃﺓ ﺃﻥ ﺗﻜﺸﻔﻬﺎ ﻋﻦ ﺫﺍﺕ ﻧﻔﺴﻬﺎ ﻓﺸﻜﺖ‬ ‫ﺍﻻﻧﺒﺴﺎﻁ ﻭﻟﻌﻠﱠﻬﺎ ِﻏﺮﱞ ﻻ ﻳُﻠﺘﻤﺲ ﻣﺎ ِﻗﺒَﻠﻬﺎ ﻣﻦ ﺍﳋﹶﺮ َ‬
‫ﻒ‬
‫ﳋﺮَﻕ ﻓﺄﺷﺎﺭﺕ ﻋﻠﻴﻬﺎ ﺑﺎﳌﺘﺎﺑﻌﺔ ﻭﻗﺎﻟﺖ ‪ :‬ﺍﻋﺘﱪﻱ ﲟﺎ ﺗَﺮﻳ َﻦ ﻣﻦ ﻫﺬﺍ ﺍﳊﻤﺎﻡ ﻓﻘﺪ َﺗﺮَﻳﻦ ﺍﻟﺰّﻭﺟﲔ ﻛﻴ َ‬ ‫ﺇﻟﻴﻬﺎ ﺍ ﹶ‬
‫ﻳﺼﻨﻌﺎﻥ ﻗﺎﻟﺖ ‪ :‬ﻗﺪ‬
‫ﺕ‬
‫ﺴﻨُﻪ ﻓﻘﺎﻟﺖ ﳍﺎ ‪ :‬ﻻ ﲤﻨﻌﻲ ﻳ َﺪﻩُ ﻭﻻ ﲢﻤِﻠﻲ ﻋﻠﻰ ﻧﻔﺴﻚ ﺍﳍﻴﺒﺔ ﻭﺇ ﹾﻥ ﻭﺟﺪ ِ‬ ‫ﺖ ﺃ ْﺣ ِ‬
‫ﺖ ﻣﻨﻪ ﻭﻟﺴ ُ‬ ‫ﺗﺄﻣﱠﻠﺖ ﺫﻟﻚ ﻓﻌﺠﹺﺒ ُ‬
‫ﻚ ﻭﳛﺮﱢﻙ ﺫﻟﻚ ﻣﻨ ُﻪ ﺃﻛﺜ َﺮ ﳑﺎ‬
‫ﻣﻦ ﻧﻔﺴِﻚ ﺷﻴﺌﹰﺎ ﺗﺪﻋﻮ ِﻙ ﺇﻟﻴﻪ ﻟﺬﱠﺓﹲ ﻓﺎﺻﻨَﻌﻴﻪ ﻓﹺﺈﻥﱠ ﺫﻟﻚ ﻳﺄ ُﺧ ﹸﺬ ﺑﻘﻠﺒﻪ ﻭﻳﺰﻳ ُﺪ ﰲ ﳏﺒﱠِﺘ ِ‬
‫ﺐ ﺍﻟﺼﱡﻨﻊ ﳍﻤﺎ ﻭﺍﳋﺮﻭﺝ ﻣﻦ‬ ‫ﺚ ﺃ ﹾﻥ ﻧﺎﻝ ﺣﺎﺟﺘَﻪ ﻭﺫﻫﺒﺖ ﺍﳊﺸﻤﺔ ﻭﺳﻘﻄﺖ ﺍﳌﺪﺍﺭﺍﺓ ﻓﻜﺎﻥ ﺳﺒ ُ‬ ‫ﺃﻋﻄﺎﻙ ﻓﻠﻢ ﻳﻠﺒ ﹾ‬
‫ﺍﻟ َﻮﺣْﺸﺔ ﺇﱃ ﺍﻷُﻧﺲ ﻭﻣﻦ ﺍﳊﺎﻝ ﺍﻟﺪﱠﺍﻋِﻴﺔ ﺇﱃ ﻣﻔﺎﺭﻗﺘﻬﺎ ﺇﱃ ﺍﳊﺎﻝ ﺍﻟﺪﱠﺍﻋﻴﺔ ﺇﱃ ﻣﻼﺯﻣﺘﻬﺎ ﻭﺍﻟﻀﱠﻦﱢ ﻬﺑﺎ ﺍﳊﻤﺎﻡ ‪.‬‬

‫ﺍﳋﻮﻑ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ ﻣﻦ ﺍﳊﻤﺎﻡ‬

‫ﺐ‬
‫ﺲ ﳝَﻨﻌُﻪ ﻣﻦ ﺇﺩﺧﺎﻝ ﺍﳊﻤﺎﻡ ﺇﱃ ﻧﺴﺎﺋﻪ ﺍﻻﱠ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﺣﺚﱠ ﻋﻠﻴﻪ ﺻﺎﺣ ُ‬ ‫ﻭﻣﺎ ﺃﻛﺜ َﺮ ِﻣ َﻦ ﺍﻟﺮﱢﺟﺎﻝ ﻣﻦ ﻟﻴ َ‬
‫ﺍﻟﻔِﺮﺍﺳﺔ ﻭﺫﻟﻚ ﺃﻥﱠ ﺗﻠﻚ ﺍﻟﺮﱡﺅﻳ ﹶﺔ ﻗﺪ ﺗ ﹶﺬﻛﱢﺮ ﻭﺗﺸﻬﱢﻲ ﻭَﺗ ْﻤﺤَﻦ ﻭﺃﻛﺜ ُﺮ ﺍﻟﻨﱢﺴﺎﺀ ﺑﲔ ﺛﻼﺛﺔ ﺃﺣﻮﺍﻝ ‪ :‬ﺇﻣﱠﺎ ﺍﻣﺮﺃﺓ ﻗﺪ ﻣﺎﺕ‬
‫ﻚ ﻃِﺒﺎﻋﻬﺎ ﺧِﻄﺎﺭ ﺑﺄﻣﺎﻧﺘﻬﺎ ﻭﻋَﻔﺎﻓِﻬﺎ ﻭﺍﳌﹸﻐﻴﺒﺔ‬
‫ﺯَﻭﺟُﻬﺎ ﻓﺘﺤﺮﻳ ُ‬

‫ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﳌﻌﲎ ﻭﺍﻟﺜﱠﺎﻟﺜﺔ ‪ :‬ﺍﻣﺮﺃﺓﹲ ﻗﺪ ﻃﺎﻝ ﻟﹸﺒﺜﻬﺎ ﻣﻊ ﺯ ﻭْﺟﻬﺎ ﻓﻘﺪ ﺫﻫﺐ ﺍﻻﺳﺘﻄﺮﺍﻑ ﻭﻣﺎﺗﺖ ﺍﻟﺸﻬﻮﺓ ﻭﺇﺫﺍ ﺭﺃﺕ‬
‫ﺖ ﻋﻨﻪ ﲟﻨﺪﻭﺣﺔ ‪.‬‬‫ﺕ ﻣﺎ ﻛﺎﻧ ْ‬ ‫ﺫﻟﻚ ﲢﺮﱠﻙ ﻣﻨﻬﺎ ﻛ ﱡﻞ ﺳﺎﻛﻦ ﻭﺫ ﹶﻛ َﺮ ْ‬
‫ﺕ ﺍﻟﻠﱠﺬﱠﺓ ﻭﲢﺮﱡﻙ‬
‫ﺲ ﰲ ﺻﺪﺭﻫﺎ ﺍﳋﻮﺍﻃﺮ ﻭﱂ ﺗﺘﻮ ﻫﱠ ْﻢ ﺣﺎﻻ ِ‬ ‫ﺠ ْ‬
‫ﺽ ﻭﺍﻟﻘﹶﻠﺐ ﻣﺎ ﱂ َﺗ ْﻬ ﹺ‬‫ﻭﺍﳌﺮﺃﺓ ﺳﻠﻴﻤﺔ ﺍﻟﺪﻳﻦ ﻭﺍﻟ ِﻌ ْﺮ ﹺ‬
‫ﻒ ﺍﻟﻌَﺰﻡ ﻭﻋ ْﺰﻣُﻬﺎ ﻋﻠﻰ ﺭﻛﻮﺏ ﺍﳍﻮﻯ ﺃﻗﻮﻯ ﺍﻟ َﻌﺰْﻡ ‪.‬‬ ‫ﺍﻟﺸﻬﻮﺓ ﻓﺄﻣﱠﺎ ﺇﺫﺍ ﻭﻗﻊ ﺫﻟﻚ ﻓﻌ ْﺰﻣُﻬﺎ ﺃﺿﻌ ُ‬
‫ﻓﺄﻣﱠﺎ ﺍﻷﺑﻜﺎ ُﺭ ﺍﻟﻐﺮﻳﺮﺍﺕ ﻓﻬﻦﱠ ﺇﱃ ﺃﻥ ُﻳ ﺆْﺧﺬﹾﻥ ﺑﺎﻟﻘﺮﺍﺀﺓ ﰲ ﺍﳌﺼﺤﻒ ﻭﻳُﺤﺘﺎ ﹶﻝ ﳍﻦ ﺣﱴ ﻳﺼ ْﺮ ﹶﻥ ﺇﱃ ﺣﺎﻝ ﺍﻟﺘﺸﻴﻴﺦ‬
‫ﻼ ﻭﻻ ﻛﺜﲑﹰﺍ‬ ‫ﻭﺍﳉﱭ ﻭﺍﻟ ﹶﻜﺰَﺍﺯَﺓ ﻭﺣﺘﱠﻰ ﻻ ﻳﺴﻤﻌَﻦ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺒَﺎ ِﻩ ﻭﺍﻟﻐَﺰَﻝ ﻗﻠﻴ ﹰ‬

‫ﲑ ﻭﺃﺩﺑﺮ ﻭﻃﻤَﺮ ﻓﻤﺨَﻀﻬﺎ َﻣﺮَﱠ ﹰﺓ‬ ‫ﲑ ﻓﻠﻤﺎ ﺃﻗَﺒ ﹶﻞ ﻬﺑﺎ ﻫﺬﺍ ﺍﻟﺒﻌ ُ‬
‫ﺖ ﻋﺠﻮﺯٌ ﺳﻨﺪﻳﺔﹲ ﻇﻬﺮ ﺑﻌ ﹴ‬
‫ﻧﺎﺩﺭﺓ ﻟﻌﺠﻮﺯ ﺳﻨﺪﻳﺔ ﻭﻟﻘﺪ ﺭﻛﺒ ْ‬
‫ﺾ ﺍﻟﺴﻘﺎﺀ ﻭﺟﻌﻠﹶﻬﺎ َﻣﺮﱠ ﹰﺓ ﻛﺄﻧﱠﻬﺎ ﺗ ْﺮ َﻫﺰُ ﻓﻘﺎﻟﺖ ﺑﻠﺴﺎﻬﻧﺎ ﻭﻫﻲ ﺳﻨﺪﻳّﺔﹲ ﺃﻋﺠﻤﻴﱠﺔ ﺃﺧﺰَﻯ ﺍﻟﻠﹼﻪ ﻫﺬﺍ ﺍﻟﺬﱠﻣﻞ ﻓﺈَﻧﻪ ﻳﺬﻛﱢﺮ‬
‫ﳐ َ‬
‫ﺑﺎﻟﺴﱠﺮﱢ ﺗﺮﻳﺪ ‪ :‬ﺃﺧﺰﻯ ﺍﻟﻠﹼﻪ ﻫﺬﺍ ﺍﳉﻤﻞ ﻓﺈﻧﻪ ﻳﺬﻛﱢﺮ ﺑﺎﻟﺸﺮ ﺣﺪﺛﻨﺎ ﻬﺑﺬﻩ ﺍﻟﻨﺎﺩﺭﺓ ﳏﻤﱠﺪ ﺑﻦ ﻋﺒﱠﺎﺩ ﺑﻦ ﻛﺎﺳﺐ‬
‫ﺖ ﰲ ﻃﺮﻳﻖ ﻣﻜﺔ ﺇﱃ‬
‫ﺏ ﺟَﻠﺴ ْ‬‫ﻧﺎﺩﺭﺓ ﻟﻌﺠﻮﺯ ﻣﻦ ﺍﻷﻋﺮﺍﺏ ﻭﺣﺪﱠﺛﻨﺎ ﹺﺭﺑْﻌﻲﱞ ﺍﻷﻧﺼﺎﺭﻱﱡ ‪ :‬ﺃﻥﱠ ﻋﺠﻮﺯﹰﺍ ﻣﻦ ﺍﻷﻋﺮﺍ ﹺ‬
‫ﻓﺘﻴﺎ ٍﻥ ﻳﺸﺮﺑﻮﻥ ﻧﺒﻴﺬﹰﺍ ﳍﻢ ﻓﺴ ﹶﻘﻮْﻫﺎ ﹶﻗﺪَﺣﹰﺎ ﻓﻄﺎﺑﺖ ﻧﻔﺴُﻬﺎ‬

‫ﺿﺤِﻜﺖ ﻓﺴ ﹶﻘﻮْﻫﺎ ﻗﺪَﺣﹰﺎ ﺛﺎﻟﺜﹰﺎ ﻓﻘﺎﻟﺖ ‪ :‬ﺧﺒﱢﺮﻭﻱ ﻋﻦ ﻧﺴﺎﺋﻜﻢ‬

‫ﻭﺗﺒﺴﻤﺖ ﰒﱠ ﺳﹶﻘ ﻮْﻫﺎ ﻗﺪﺣﹰﺎ ﺁﺧ َﺮ ﻓﺎﲪﺮﱠ ﻭﺟﻬﻬﺎ ﻭ َ‬
‫ﺑﺎﻟﻌﺮﺍﻕ ﺃﻳﺸ َﺮ ْﺑ َﻦ ﻣﻦ ﻫﺬﺍ ﺍﻟﺸﺮﺍﺏ ﻓﻘﺎﻟﻮﺍ ‪ :‬ﻧﻌﻢ ﻓﻘﺎﻟﺖ ‪َ :‬ﺯَﻧْﻴ َﻦ ﻭ َﺭﺏﱢ ﺍﻟﻜﻌﺒﺔ ‪٤ .‬‬

‫ﻋﻘﺎﺏ ﺧﺼﻲ‬

‫ﺼ َﺮ ﲪﺎﻣﹰﺎ‬ ‫ﱄ ﺃﻥﱠ ﻋﺒﺎﺱ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﺟﺮﻳ ﹴﺮ ﺩ َﺧ ﹶﻞ ﻣﻘﺼﻮﺭﺓ ﻟﺒﻌﺾ ﺣَﻮﺍﺭﻳﻪ ﻓﺄﺑ َ‬

‫ّ ( ﻭﺯﻋﻢ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻷﻧﺼﺎﺭﻱﱡ ﺍﳌﻌﺘﺰ ﱡ‬
‫ﺼﻴّﹰﺎ ﻟﻪ‬
‫ﺢ ﺑﹺﺬﻧﺒﻪ ﻭﻧﻔﹶﺶ ﺭﻳﺸﻪ ﻓﻘﺎﻝ ‪ :‬ﳌﻦ ﻫﺬﺍ ﺍﳊﻤﺎﻡ ﻓﻘﺎﻟﻮﺍ ‪ :‬ﻟﻔﻼ ٍﻥ ﺧﺎﺩِﻣﻚ ﻳﻌْﻨﻮ ﹶﻥ َﺧ ِ‬
‫ﺴَ‬
‫ﻗﺪ ﻗﹶﻤﻂ ﲪﺎﻣ ﹰﺔ ﰒﱠ ﻛ َ‬
‫ﺏ ﻋﻨﻘﻪُ ‪.‬‬
‫ﻀ َﺮ َ‬
‫ﻓﻘﺪّﻣﻪ ﻓ َ‬
‫ﺏ َﺧﻴْﻤﺘ ِﻪ ﻓﺘﻐَﻨﱠﻰ ﺑﻌﻀُﻬ ْﻢ ﻏﻨﺎﺀ ﺍﻟﺮّﻛﺒﺎﻥ ﻓﻘﺎﻝ‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺍﳊﻄﻴﺌﺔ ﻟﻔﺘﻴﺎﻥ ﻣﻦ ﺑﲏ ﹸﻗﺮَﻳﻊ ﻭﻗﺪ ﻛﺎﻧﻮﺍ ﺭﺑﱠﻤﺎ ﺟ ﹶﻠﺴُﻮﺍ ﺑﻘﹸﺮ ﹺ‬
‫ﻱ ﻭﺍﻟﻐﻨﺎ َﺀ ﻓﺈﻧّﻪ ﺩﺍﻋﻴ ﹸﺔ ﺍﻟﺰﱢﻧﺎ ‪.‬‬
‫‪ :‬ﻳﺎ ﺑﲏ ﻗﺮﻳ ْﻊ ﺇﻳﱠﺎ َ‬

‫ﺐ ﲪﺎ ﹴﻡ ﰲ ﻳﻮﻡ ﳎﻲﺀ ﺣَﻤﺎﻣِﻪ ﻣﻦ‬‫ﺃﺑﻮ ﺃﲪﺪ ﺍﻟﺘﻤﺎﺭ ﻭﺻﺎﺣﺐ ﲪﺎﻡ ﻭﺃﻣﺎ ﺃﺑﻮ ﺃﲪﺪ ﺍﻟﺘﻤﺎﺭ ﺍﳌﺘﻜﻠﻢ ﻓﺈﻧّﻪ ﺷﺎﻫ َﺪ ﺻﺎﺣ َ‬
‫ﻭﺍﺳﻂ ﻭﻛﺎﻧﺖ ﻭﺍﺳﻂ ﻳﻮﻣﺌﺬ ﺍﻟﻐﺎﻳَﺔ ﻓﺮﺁﻩ ﻛﻠﻤﺎ ﺃﻗﺒ ﹶﻞ ﻃﺎﺋﺮٌ ﻣﻦ ﲪﺎﻣﻪ ﻧﻌﺮ ﻭﺭَﻗﹶﺺ ﻓﻘﺎﻝ ﻟﻪ ‪ :‬ﻭﺍﻟﻠﹼﻪ ﺇﱐ ﻷﺭَﻯ ﻣﻨﻚ‬
‫ﺖﱂ‬
‫ﻋﺠﺒﹰﺎ ﺃﺭﺍﻙ ﺗ ﹾﻔ َﺮﺡُ ﺑﺄﻥ ﺟﺎﺀﻙ ﲪﺎﻡٌ ﻣﻦ ﻭﺍﺳﻂ ﻭﻫﻮ ﺫﻟﻚ ﺍﻟﺬﻱ ﻛﺎﻥ ﻭﻫﻮ ﺍﻟﺬﻱ ﺟﺎﺀ ﻭﻫﻮ ﺍﻟﺬﻱ ﺍﻫﺘﺪﻯ ﻭﺃﻧ َ‬
‫ﲡﺊ ﻭﱂ ﻬﺗَﺘ ِﺪ ﻭﺣﲔ ﺟﺎ َﺀ ﻣﻦ ﻭﺍﺳﻂ ﱂ ﳚﺊ ﻣﻌﻪ ﺑﺸﻲ ٍﺀ ﻣﻦ ﺧﱪ ﺃﰊ ﲪﺰﺓ ﻭﻻ ﺑﺸﻲ ٍﺀ ﻣﻦ ﻣﻘﺎﺭﻳﺾ ﻭﺍﺳﻂ ﻭﺑﺰﻳﻮﻥ‬
‫ﻭﺍﺳﻂ ﻭﻻ ﺟﺎﺀ ﻣﻌﻪ ﺃﻳﻀﹰﺎ ﺑﺸﻲﺀ ﻣﻦ ِﺧ ﹾﻄ ِﻤﻲﱟ ﻭﻻ ﺑﺸﻲ ٍﺀ ﻣﻦ ﺟﻮﺯ‬

‫ﻭﻻ ﺑﺸﻲ ٍﺀ ﻣﻦ ﺯﺑﻴﺐ ﻭﻗﺪ ﻣﺮﱠ ﺑﻜﺴ ﹶﻜ َﺮ ﻓﺄﻳﻦ ﻛﺎﻥ ﻋﻦ ﹺﺟﺪَﺍﺀ ﻛﺴﻜﺮ ﻭﺩَﺟﺎﺝ ﻛﺴﻜﺮ ﻭﲰﻚ ﻛﺴﻜﺮ ﻭﺻﺤﻨﺎﺓ‬
‫ﻛﺴﻜﺮ ﻭﺭُﺑﻴﺜﺎﺀ ﻛﺴﻜﺮ ﻭﺷﻌﲑ ﻛﺴﻜﺮ ﻭﺫﻫﺐ ﺻﺤﻴﺤﺎﹰ ﻧﺸﻴﻄﹰﺎ ﻭﺭﺟﻊ ﻣﺮﻳﻀﹰﺎ ﻛﺴﻼﻥ ﻭﻗﺪ ﻏﺮﻣﺖ ﻣﺎ ﻏﺮﻣﺖ‬
‫ﻓﻘﻞ ﱄ ‪ :‬ﻣﺎ ﻭﺟﻪ ﻓﺮﺣﻚ ﻓﻘﺎﻝ ‪ :‬ﻓﺮﺣﻲ ﺃﻧﱢﻲ ﺃﺭﺟﻮ ﺃﻥ ﺃﺑﻴﻌﻪ ﲞﻤﺴﲔ ﺩﻳﻨﺎﺭﹰﺍ ﻗﺎﻝ ‪ :‬ﻭﻣَﻦ ﻳﺸﺘﺮﻳﻪ ﻣﻨﻚ ﲞﻤﺴﲔ‬
‫ﺩﻳﻨﺎﺭﹰﺍ ﻗﺎﻝ ‪ :‬ﻓﻼﻥ ﻭﻓﻼﻥ ﻓﻘﺎﻡ ﻭﻣﻀﻰ ﺇﱃ ﻓﻼﻥ ﻓﻘﺎﻝ ‪ :‬ﺯﻋﻢ ﻓﻼﻥ ﺃﻧّﻚ ﺗﺸﺘﺮﻱ ﻣﻨﻪ ﲪﺎﻣﹰﺎ ﺟﺎ َﺀ ﻣﻦ ﻭﺍﺳِﻂ‬
‫ﲞﻤﺴﲔ ﺩﻳﻨْﺎﺭﹰﺍ ﻗﺎﻝ ‪ :‬ﺻﺪﻕ ﻗﺎﻝ ‪ :‬ﻓﻘﻞ ﱄ ﱂ ﺗﺸﺘﺮﻳﻪ‬

‫ﲞﻤﺴﲔ ﺩﻳﻨﺎﺭﹰﺍ ﻗﺎﻝ ‪ :‬ﻷﻧّﻪ ﺟﺎﺀ ﻣﻦ ﻭﺍﺳﻂ ﻗﺎﻝ ‪ :‬ﻓﺈﺫﺍ ﺟﺎﺀ ﻣﻦ ﻭﺍﺳﻂ ﻓِﻠ َﻢ ﺗﺸﺘﺮﻳﻪ ﲞﻤﺴﲔ ﺩﻳﻨﺎﺭﹰﺍ ﻗﺎﻝ ‪ :‬ﻷﻧﱢﻲ‬
‫ﺥ ﻣﻨﻪ ﺑﺜﻼﹶﺛﺔ ﺩﻧﺎﻧﲑ ﻭﺍﻟﺒﻴﻀﺔ ﺑﺪﻳﻨﺎﺭﻳﻦ ﻗﺎﻝ ‪ :‬ﻭﻣﻦ ﻳﺸﺘﺮﻱ ﻣﻨﻚ ﻗﺎﻝ ‪ :‬ﻣﺜ ﹸﻞ ﻓﻼﻥ ﻭﻓﻼﻥ ﻓﺄﺧَﺬ َﻧﻌْﻠﻪ‬
‫ﺃﺑﻴﻊ ﺍﻟﻔﺮ َ‬
‫ﻭﻣﻀﻰ ﺇﱃ ﻓﻼﻥ ﻓﻘﺎﻝ ‪ :‬ﺯﻋﻢ ﻓﻼﻥ (‬
‫ﺃﻧّﻚ ﺗﺸﺘْﺮﻱ ﻣﻨﻪ ﻓﺮﺧﹰﺎ ﻣﻦ ﻃﺎﺋ ﹴﺮ ﺟﺎ َﺀ ﻣﻦ ﻭﺍﺳﻂ ﺑﺜﻼﺛﺔ ﺩﻧﺎﻧﲑ ﻭﺍﻟﺒﻴﻀ ﹶﺔ ﺑﺪﻳﻨﺎﺭَﻳﻦ ﻗﺎﻝ ‪ :‬ﺻَﺪَﻕ ﻗﺎﻝ ‪ :‬ﻓﻘﻞ ﱄ ‪:‬‬
‫ِﻟ َﻢ ﺗﺸﺘﺮﻱ ﻓﺮﺧَﺔ ﺑﺜﻼﺛﺔ ﺩﻧﺎﻧﲑ ﻗﺎﻝ ‪ :‬ﻷﻥﱠ ﺃﺑﺎﻩ ﺟﺎﺀ ﻣﻦ ﻭﺍﺳﻂ ﻗﺎﻝ ‪ :‬ﻭِﻟ َﻢ ﺗﺸﺘﺮﻳﻪ ﺑﺜﻼﺛﺔ ﺩﻧﺎﻧﲑ ﺇﺫﺍ ﺟﺎﺀ ﺃﺑﻮﻩ ﻣﻦ‬
‫ﻭﺍﺳﻂ ﻗﺎﻝ ‪ :‬ﻷﱐ ﺃﺭﺟﻮ ﺃﻥ ﳚﻲ َﺀ ﻣﻦ ﻭﺍﺳﻂ ﻗﺎﻝ ‪ :‬ﻭﺇﺫﺍ ﺟﺎﺀ ﻣِﻦ ﻭﺍﺳﻂ ﻓﺄﻱﱠ ﺷﻲﺀ ﻳﻜﻮﻥ ﻗﺎﻝ ‪ :‬ﻳﻜﻮﻥ ﺃﻥ‬
‫ﺃﺑﻴﻌَﻪ ﲞﻤﺴﲔ ﺩﻳﻨﺎﺭﹰﺍ ﻗﺎﻝ ‪ :‬ﻭﻣَﻦ ﻳﺸﺘﺮﻳﻪ ﻣﻨﻚ ﲞﻤﺴﲔ ﺩﻳﻨﺎﺭﹰﺍ ﻗﺎﻝ ‪ :‬ﻓﻼﻥ ﻓﺘﺮﻛﹶﻪ ﻭﻣﻀﻰ ﺇﱃ ﻓﻼ ٍﻥ ﻓﻘﺎﻝ ‪ :‬ﺯﻋﻢ‬
‫ﻓﻼﻥ ﺃﻥﹼ ﻓﺮﺧﹰﺎ ﻣﻦ ﻓﺮﺍﺧﻪ ﺇﺫﺍ ﺟﺎﺀ ﺃﺑُﻮﻩ ﻣﻦ ﻭﺍﺳﻂ ﺍﺷﺘﺮﻳﺘﻪ ﺃﻧﺖ ﻣﻨﻪ ﲞﻤﺴﲔ ﺩﻳﻨﺎﺭﹰﺍ ﻗﺎﻝ ‪ :‬ﺻﺪﻕ ﻗﺎﻝ ‪ :‬ﻭﱂ‬
‫ﺗﺸﺘﺮﻳﻪ ﲞﻤﺴﲔ ﺩﻳﻨﺎﺭﹰﺍ ﻗﺎﻝ ‪ :‬ﻷﻧﱠﻪ ﺟﺎﺀ ﻣﻦ ﻭﺍﺳﻂ ﻗﺎﻝ ‪ :‬ﻭﺇﺫﺍ ﺟﺎﺀ ﻣﻦ ﻭﺍﺳﻂ ﱂ ﺗﺸﺘﺮﻳﻪ ﲞﻤﺴﲔ ﺩﻳﻨﺎﺭﹰﺍ ﻗﺎﻝ ‪:‬‬
‫ﻓﺄﻋﺎﺩ ﻋﻠﻴﻪ ﻣﺜﻞ ﻗﻮ ﹺﻝ ﺍﻷ ﻭﱠﻝ ﻓﻘﻞ ‪ :‬ﻻ ﺭﺯﻕ ﺍﻟﻠﹼﻪ ﻣﻦ ﻳﺸﺘﺮﻱ ﲪﺎﻣﹰﺎ ﺟﺎﺀ ﻣﻦ ﻭﺍﺳﻂ ﲞﻤﺴﲔ ﺩﻳﻨﺎﺭﹰﺍ ﻭﻻ ﺭﺯﻕ ﺍﻟﻠﹼﻪ‬
‫ﺇﻻﱠ ﻣَﻦ ﹶﻻ ﻳﺸﺘﺮﻳﻪ ﺑﻘﻠﻴﻞ ﻭﻻ ﺑﻜﺜﲑ ‪.‬‬

‫ﻼ ﻛﺎﻧﺖ ﻋﻨﺪﻩ ﺃﻟ ُ‬
‫ﻒ‬ ‫ﻧﻮﺍﺩﺭ ﻷﰊ ﺃﲪﺪ ﺍﻟﺘﻤﺎﺭ ﻭﺃﺑﻮ ﺃﲪﺪ ﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﻗﺎﻝ ﻭﻫﻮ ﻳﻌﻆ ﺑﻌﺾ ﺍﳌﺴﺮﻓﲔ ﻟﻮ ﺃﻥﱠ ﺭﺟ ﹰ‬
‫ﻒ ﺩﻳﻨﺎﺭ ﻭﻫﻮ ﺍﻟﻘﺎﺋﻞ‬
‫ﻒ ﺃﻟ ِ‬
‫ﻼ ﻋﻨﺪﻩ ﺃﻟ ُ‬ ‫ﺃﻟﻒ ﺩﻳﻨﺎﺭ ﰒ ﺃﻧْﻔﻘﻬﺎ ﻛﻠﱠﻬﺎ ﻟﺬﻫﺒﺖ ﻛﻠﻬﺎ ﻭﺇﳕﺎ ﲰﻊ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ ‪ :‬ﻟﻮ ﺃﻥﱠ ﺭﺟ ﹰ‬
‫ﰲ ﻗﺼَﺼﻪ ‪ :‬ﻭﻟﻘﺪ ﻋﻈﱠ َﻢ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺣ َّﻖ ﺍﳉﺎ ﹺﺭ ﻭﻗﺎﻝ ﻓﻴﻪ ﻗﻮ ﹰﻻ ﺃﺳﺘﺤْﻴﻲ ﻭﺍﻟﻠﹼﻪ ﻣﻦ ﺫﻛﺮﻩ ‪.‬‬
 ‫ﺐ ﱄ ﻣﻨﻪ ﺃﻣﺮﹰﺍ ﻣﻦ ﺃ ْﻣ ﹺﺮ ﺍﻟﻠﹼﻪ ﻋﻈﻴﻢ ‪.‬‬
‫ﻭﻫﻮ ﺍﻟﺬﻱ ﻗﺎﻝ ﻟﺒﻌﻀﻬﻢ ‪ :‬ﺑﻠﻐﲏ ﺃﻥﱠ ﰲ ﺑﺴﺘﺎﻧﻚ ﺃﺷﻴﺎ َﺀ ﻬﺗﻤّﲏ ﻓﺄﺣﺐﱡ ﺃﻥ َﺗ َﻬ َ‬
‫ﻭﻛﺎﻥ َﺯﺟﱠﺎ ﹰﻻ ﻗﺒﻞ ﺃﻥ ﻳﻜﻮﻥ ﲤﺎﺭﹰﺍ ‪.‬‬
‫ﲔ ﺯَ ﻫِﺪ ﰲ ﺑﻴﻊ ﺍﳊﻤﺎﻡ‬ ‫ﻭﺯﻋﻢ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺰﺟﱠﺎﻝ ﻭﺃﺧﻮﻩ ﺛﺎﺑﺖ ﺃﻧّﻪ ﻗﺒﻞ ﺃﻥ ﻳﻜﻮﻥ ﲤﺎﺭﹰﺍ ﻗﺎﻝ ﻳﻮﻣﹰﺎ ﻭﺫﻛﺮ ﺍﳊﻤﺎﻡ ﺣ َ‬
‫ﺐ ﺑﺎﳊﻤﺎﻡ ﺳﻘﻂ ﻣﻦ ﻋﻴﲏ ‪.‬‬
‫ﺾ ﺍﳌﻠﻮﻙ ﻓﻘﺎﻝ ‪ :‬ﺃﻣﱠﺎ ﻓﻼﻥ ﻓﺈﻧّﻪ ﳌﺎ ﺑﻠﻐﲏ ﺃﻧﻪ ﻳﻠﻌ ُ‬
‫ﻭﺫ ﹶﻛ َﺮ ﺑﻌ َ‬

‫ﻭﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻋﻠﻢ ‪.‬‬

‫ﰎﱠ ﺍﻟﻘﻮ ﹸﻝ ﰲ ﺍﳊﻤﺎﻡ ﻭﺍﳊﻤﺪ ﻟﻠﹼﻪ ﻭﺣﺪَﻩ ‪ ) .‬ﺃﺟﻨﺎﺱ ﺍﻟﺬﱢﺑﱠﺎﻥ ( ﺑﺴﻢ ﺍﻟﻠﹼﻪ ﻭﺑﺎﻟﻠﹼﻪ ﻭﺍﳊﻤﺪ ﻟﻠﹼﻪ ﻭﻻ ﺣَﻮ ﹶﻝ ﻭﻻ ﻗﹸ ﻮﱠﺓ ﺇﻻ‬
‫ﲔ ﺍﻷﺧﻴﺎﺭ ‪.‬‬
‫ﺑﺎﻟﻠﹼﻪ ﻭﺻﻠﱠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻰ ﺳﻴﱢﺪﻧَﺎ ﳏﻤﱠ ٍﺪ ﺍﻟﻨﱯﱢ ﺍﻷﻣﻲﱢ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﹺﻪ ﻭﺳﻠﹼﻢ ﻭﻋﻠﻰ ﺃﺑﺮﺍﺭ ِﻋ ْﺘ َﺮﺗِﻪ ﺍﻟﻄﻴﱢﺒ َ‬
‫ﺃﻭﺻﻴﻚ ﺃﻳﱡﻬﺎ ﺍﻟﻘﺎﺭﺉ ﺍﳌﺘﻔﻬﱢﻢ ﻭﺃﻳﻬُﺎ ﺍﳌﺴﺘﻤ ُﻊ ﺍﳌﻨﺼﺖ ﺍﳌﺼﻴﺦ ﺃﻻﹼ ﲢ ِﻘ َﺮ ﺷﻴﺌﹰﺎ ﺃﺑﺪﹰﺍ ﻟﺼﻐﺮ ﺟﺜﱠﺘﻪ ﻭﻻ ﺗﺴﺘﺼﻐﺮ ﻗﺪﺭَﻩ‬
‫ﻟﻘﻠﱠﺔ ﲦ ﹴﻦ ‪.‬‬

‫ﻚ ﺍﳌﺸﺘﻤﻞ‬‫) ﺩﻻﻟﺔ ﺍﻟﺪﻗﻴﻖ ﻣﻦ ﺍﳋﻠﻖ ﻋﻠﻰ ﺍﻟﻠﹼﻪ ( ﰒﹼ ﺍﻋﻠ ْﻢ ﺃﻥﱠ ﺍﳉﺒ ﹶﻞ ﻟﻴﺲ ﺑﺄﺩﻝﹼ ﻋﻠﻰ ﺍﻟﻠﹼﻪ ﻣﻦ ﺍﳊﺼﺎﺓ ﻭﻻ ﺍﻟﻔﹶﻠ َ‬
‫ﻕ ﺍﻷﻣﻮ ُﺭ‬
‫ﲑ ﺫﻟﻚ ﻭﺩﻗﻴ ﹶﻘﻪُ ﻛﻌﻈﻴﻤ ِﻪ ﻭﺟﻠﻴﻠﻪ ﻭﱂ ﺗﻔﺘﺮ ﹺ‬
‫ﻋﻠﻰ ﻋﺎﻟﹶﻤﻨﺎ ﻫﺬﺍ ﺑﺄﺩ ﹶّﻝ ﻋَﻠﹶﻰ ﺍﻟﻠﹼﻪ ﻣﻦ َﺑﺪَﻥ ﺍﻹﻧﺴﺎﻥ ﻭﺃﻥﱠ ﺻﻐ َ‬
‫ﻕ ﺍﳌﻔﻜﹼﺮﻭﻥ ﻓﻴﻬﺎ ﻭﻣَﻦ ﺃﳘﹶﻞ ﺍﻟﻨﱠﻈﺮ ﻭﺃﻏ ﹶﻔ ﹶﻞ ﻣﻮﺍﺿﻊ ﺍﻟ ﹶﻔﺮْﻕ ﻭﻓﹶﺼﻮ ﹶﻝ ﺍﳊﺪﻭﺩ ‪.‬‬‫ﰲ ﺣﻘﺎﺋﻘﻬﺎ ﻭﺇﳕﺎ ﺍﻓﺘﺮ َ‬
‫ﻓﻤ ْﻦ ِﻗَﺒ ﹺﻞ ﺗ ْﺮ ِﻙ ﺍﻟﻨﱠﻈﺮ ﻭﻣﻦ ِﻗَﺒ ﹺﻞ ﻗﻄﹾﻊ ﺍﻟﻨﱠﻈﺮ ﻭﻣﻦ ِﻗﺒَﻞ ﺍﻟﻨﻈﺮ ﻣﻦ ﻏﲑ ﻭﺟﻪ ﺍﻟﻨﱠ ﹶﻈ ﹺﺮ ﻭﻣﻦ ِﻗﺒَﻞ ﺍﻹﺧﻼﻝ ﺑﺒﻌﺾ‬
‫ﺍﳌﻘﺪّﻣﺎﺕ ﻭﻣﻦ ِﻗﺒَﻞ ﺍﺑﺘﺪﺍﺀ ﺍﻟﻨﱠﻈﺮ ﻣﻦ ﺟﻬَﺔ ﺍﻟﻨﱠﻈ ﹺﺮ ﻭﺍﺳﺘﺘﻤﺎﻡ ﺍﻟﻨﻈﺮ ﻣﻊ ﺍﻧﺘﻈﺎﻡ ﺍﳌﻘﺪّﻣﺎﺕ ﺍﺧﺘﻠﹶﻔﻮﺍ ‪.‬‬
‫ﻓﻬﺬﻩ ﺍﳋﺼﺎ ﹸﻝ ِﻫ َﻲ ُﺟﻤﱠﺎﻉ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺇﻻﹼ ﻣﺎ ﱂ ﻧ ﹾﺬﻛﺮْﻩ ﻣﻦ ﺑﹺﺎﺏ ﺍﻟﻌﺠﺰ ﻭﺍﻟﻨﻘﺺ ﻓﺈﻥ ﺍﻟﺬﻱ ﺍﻣﺘﻨﻊ ﻭﺇﳕﺎ ﺫﻛﺮﻧﺎ‬
‫ﺏ ﺍﳋﻄﺄ ﻭﺍﻟﺼﱠﻮﺍﺏ ﻭﺍﻟﺘﱠﻘﺼﲑ ﻭﺍﻟﺘﻜﻤﻴﻞ ﻓﺈﹺﻳﺎﻙ ﺃﻥ ﺗﺴﻲ َﺀ ﺍﻟﻈﱠﻦّ ﺑﺸﻲ ٍﺀ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻻﺿﻄﺮﺍﺏ ﺍﳋﻠﻖ‬ ‫ﺑَﺎ َ‬
‫ﻭﻟﺘﻔﺎﻭُﺕ ﺍﻟﺘﺮﻛﻴﺐ ﻭﻷﻧّﻪ ﻣﺸﻨﻮﺀٌ ﰲ ﺍﻟﻌﲔ ﺃﻭ ﻷﻧّﻪ ﻗﻠﻴ ﹸﻞ ﺍﻟﻨّﻔ ﹺﻊ ﻭﺍﻟﺮﱠﺩﱢ ﻓﺈﻥﱠ ﺍﻟﺬﻱ ﺗ ﱡﻈﻦﱡ ﺃﻧﱠﻪ ﺃﻗﻠﱡﻬﺎ ﻧﻔﻌﹰﺎ ﻟﻌﻠﻪ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺃﻛﺜﺮَﻫﺎ ﺭﺩّﹰﺍ ﻓﺈﻻﱠ ﻳﻜﻦ ﺫﻟﻚ ﻣﻦ ﺟﻬ ِﺔ ﻋﺎﺟ ﹺﻞ ﺃﻣ ﹺﺮ ﺍﻟﺪﻧﻴﺎ‬

‫ﻛﺎﻥ ﺫﻟﻚ ﰲ ﺁﺟﻞ ﺃﻣﺮ ﺍﻟﺪﻳﻦ ﻭﺛﻮﺍ ﺏُ ﺍﻟﺪﻳﻦ ﻭﻋﻘﺎُﺑ ُﻪ ﺑﺎﻗﻴﺎﻥ ﻭﻣﻨﺎﻓ ُﻊ ﺍﻟﺪﻧﻴﺎ ﻓﺎﻧﻴﺔ ﺯﺍﺋﻠﺔ ﻓﻠﺬﻟﻚ ﻗﺪﱢﻣﺖ ﺍﻵﺧﺮﺓ‬
‫ﻋﻠﻰ ﺍﻷﻭﱃ ‪.‬‬
‫ﻼ ﺑﺴﺒﺐ ﺍﳌﻜﺎَﻧ ﹶﻔ ِﺔ ﺃﻭ ﻛﺎﻥ ﳑﺎ ﻳﺸﺘﺪﱡ ﺿﺮﺭُﻩ ﻭﺗﺸﺘﺪﱡ ﺍﳊِﺮﺍﺳﺔ‬
‫ﺖ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﺑﻌﻴﺪﹰﺍ ﻣﻦ ﺍﳌﻌﺎﻭَﻧﺔ ﻭﺟﺎﻫ ﹰ‬
‫ﻓﺈﺫﺍ ﺭﺃﻳ َ‬
‫ﺐ ﻣﻦ ﺍﻷﺳْﺪِ ﻭﺍﻟﻨﱡﻤﻮﺭ ﻭﺫﻭﺍﺕ ﺍﻹﺑﺮ ﻭﺍﻟﺸﻌﺮ ﻣﻦ‬ ‫ﺕ ﺍﳌﺨﺎﻟ ﹺ‬
‫ﺏ ﻭﺫﻭﺍ ِ‬‫ﺏ ﻣﻦ ﺍﳊﻴﱠﺎﺕ ﻭﺍﻟﺬﺋﺎ ﹺ‬‫ﻣﻨ ُﻪ ﻛﺬﻭﺍﺕ ﺍﻷﻧﻴﺎ ﹺ‬
‫ﺍﻟﻌﻘﺎﺭﺏ ﻭﺍﻟﺪﱠﺑْﺮ ﻓﺎﻋﻠﻢ ﺃﻥﹼ ﻣﻮﺍﻗﻊ ﻣﻨﺎﻓﻌﻬﺎ ﻣﻦ ﺟﻬﺔ ﺍﻻﻣﺘﺤﺎﻥ ﻭﺍﻟﺒﻠﹶﻮﻯ ﻭﻣﻦ ﺟﻬﺔ ﻣﺎ ﺃﻋﺪ ﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞﱠ‬
‫ﻟﻠﺼﺎﺑﺮﻳﻦ ﻭﳌﻦ ﻓﻬﻢ ﻋﻨﻪ ﻭﳌﻦ ﻋﻠﻢ ﺃﻥﱠ ﺍﻻﺧﺘِﻴﺎ َﺭ ﻭﺍﻻﺧﺘﺒَﺎﺭ ﻻ ﻳﻜﻮﻧﺎﻥ ﻭﺍﻟﺪﻧﻴﺎ ﻛﻠﱡﻬﺎ ﺷﺮﱞ ﺻِﺮْﻑٌ ﺃﻭ ﺧﲑٌ ﳏْﺾ‬
‫ﻑ ﻓﺈﺫﺍ‬
‫ﻓﺈﻥﹼ ﺫﻟﻚ ﻻ ﻳﻜﻮﻥ ﺇﻻﱠ ﺑﺎﳌﺰﻭﺍﺟﺔ ﺑﲔ ﺍﳌﻜﺮﻭ ِﻩ ﻭﺍﶈﺒﻮﺏ ﻭﺍﳌﹸﺆﱂ ﻭﺍﳌ ِﻠﺬﹼ ﻭﺍﶈﻘﱠ ﹺﺮ ﻭﺍﳌﻌﻈﱠﻢ ﻭﺍﳌﺄﻣُﻮﻥ ﻭﺍﳌﺨﻮ ِ‬
‫ﻆ ﺍﻷﻭَﻓ ُﺮ ﰲ ﺍﻻﺧﺘﺒﺎﺭ ﻭﺍﻻﺧﺘﻴﺎﺭ ﻭﻬﺑﻤﺎ ﻳُﺘﻮﺳﻞ ﺇﱃ ﻭﻻﻳﺔ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﹼ ﻭﺁﺑﹺﺪ ﻛﺮﺍﻣﺘﻪ ﻭﻛﺎﻥ ﺫﻟﻚ ﺇﳕﺎ‬ ‫ﻛﺎﻥ ﺍﳊ ﱡ‬
‫ﻳﻜﻮﻥ ﰲ (‬
‫ﺍﻟﺪﺍﺭ ﺍﳌﻤﺰﻭﺟِﺔ ﻣﻦ‬
 ‫ﺴ ﹺﺮ ﻭﺍﻟﻌﺴْﺮ ﻓﻠﻴﻌ ﹶﻠ ْﻢ ﻣﻮﺿ َﻊ ﺍﻟﻨﱠﻔﹾﻊ ﰲ ﺧﻠﹾﻖ ﺍﻟﻌﻘﺮﺏ‬
‫ﺍﳋﲑ ﻭﺍﻟﺸﺮﱢ ﻭﺍﳌﺸﺘﺮﻛﺔ ﻭﺍﳌﺮﻛﹼﺒﺔ ﺑﺎﻟﻨّﻔﹾﻊ ﻭﺍﻟﻀﺮ ﺍﳌﺸﻮﺑ ِﺔ ﺑﺎﻟﻴُ ْ‬
‫ﻒ ﺣﱴﱠ ﺗﺘﻔﻜﱠ َﺮ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺬﻱ‬‫ﺵ ﻭﺍﻟﺬﺭﱠ ﻭﺍﻟﺬﱢﺑﺎﻥ ﻭﻟﹾﺘ ِﻘ ْ‬ ‫ﳉﺮْﺟﺲ ﻭﺍﻟ ﹶﻔﺮَﺍ َ‬
‫ﻭﻣﻜﺎ ﹶﻥ ﺍﻟﺼﱡﻨْﻊ ﰲ َﺧﻠﹾﻖ ﺍﳊﻴﱠﺔ ﻓﻼ ﳛﻘﺮﻥﱠ ﺍ ِ‬
‫ﺕ ﺍﻟﺴﱡﻤﻮ ﹺﻡ ﻭﺍﻷﻧﻴﺎﺏ‬
‫ﺞ ﻭﺍﳊﺸﺮَﺍﺕ ﻭﺫﻭﺍ ِ‬ ‫ﺖ ﺇﻟﻴﻚ ﲜ ْﻤ ﹶﻠﺘِﻪ ﻓﺈﻧّﻚ ﺳﺘ ﹾﻜِﺜﺮُ َﺣ ْﻤ َﺪ ﺍﻟﻠﱠ ِﻪ َﻋﺰﱠ ﻭ َﺟﻞﱠ ﻋﻠﻰ ﺧﻠﹾﻖ ﺍﳍﻤ ﹺ‬
‫ﺭﻣﻴ ُ‬
‫ﻛﻤﺎ ﲢﻤَﺪﻩ ﻋَﻠﹶﻰ ﺧﻠ ﹺﻖ ﺍﻷﻏﺬﻳ ِﺔ ﻣﻦ ﺍﳌﺎ ِﺀ ﻭﺍﻟﻨﱠﺴﻴﻢ ‪.‬‬
‫ﻑ ﺫﻟﻚ ﻛﻠﱠ ُﻪ ﺇﱃ ﺍﳉﻦﱢ ﻭﺍﻹﻧﺲ ﻭﺍﺣ ِﻘ ْﺮ ﻣﻨﻬﻢ ﻛﻞﱠ ﻣَﻦ‬
‫ﲑ ﻭﺍﻟﻌَﺪﺍﻭﺓ ﻭﺍﻟﺘﱠﺼﻐﲑ ﻓﺎﺻﺮ ْ‬ ‫ﺕ ﺍﻟﺰﱢﺭﺍﻳﺔ ﻭﺍﻟﺘﱠﺤﻘ َ‬
‫ﻓﺈ ﹾﻥ ﺃﺭﺩ َ‬
‫ﲑ ﻣﻦ ﻭﺟﻪ ‪.‬‬‫ﺐ ﺑﻪ ﺍﻻﺣﺘﻘﺎﺭ ﻭﻳﺴﺘﺤﻖﱡ ﺑﻪ ﻏﺎﻳ ﹶﺔ ﺍﳌﻘﹾﺖ ﻣﻦ ﻭﺟ ٍﻪ ﻭﺍﻟﺘﺼﻐ َ‬‫ﻼ ﻣﻦ ﺟﻬ ِﺔ ﺍﻻﺧﺘﻴﺎﺭ ﻳﺴﺘﻮﺟ ُ‬ ‫ﻋﻤِﻞ ﻋﻤ ﹰ‬
‫ﳊﻴَﻮﺍﻥ ‪ :‬ﺿﺮﺑﹰﺎ ﻳﻘﺘﻠﻚ ﺑﺴﻤﻪ‬ ‫ﲔ ﻣﻦ ﺍ ﹶ‬
‫ﻓﺈﹺﻥ ﺃﻧﺖ ﺃﺑﻐﻀﺖ ﻣﻦ ﺟﻬ ِﺔ ﺍﻟﻄﺒﻴﻌﺔ ﻭﺍﺳَﺘ ﹾﺜﻘﹶﻠﺖ ﻣﻦ ﺟﻬﺔ ﺍﻟﻔِﻄﺮﺓ ﺿﺮﺑ ﹺ‬
‫ﻭﺿﺮﺑﹰﺎ ﻳﻘﺘﻠﻚ ﺑﺸﺪ ِﺓ ﺃﺳْﺮﻩ ﱂ ُﺗ ﹶﻠ ْﻢ ﺇﻻﹼ ﺃﻥﹼ ﻋﻠﻴﻚ ﺃ ﹾﻥ َﺗ َﻌ ﹶﻠ َﻢ ﺃﻥﹼ ﺧﺎﻟﻘﹶﻬﻤﺎ ﱂ ﳜﻠﻘﹾﻬﻤﺎ ﻷﺫﺍﻙ ﻭﺇﳕﺎ ﺧﻠﻘﻬﻤﺎ ﻟﺘﺼﺒَﺮ‬
‫ﻋَﻠﹶﻰ ﺃﺫﺍﳘﺎ ﻭﻷﻥ ﺗﻨﺎ ﹶﻝ ﺑﺎﻟﺼﱠﱪ ﺍﻟﺪَﺭﺟ ﹶﺔ ﺍﻟﱵ ﻳﺴﺘﺤﻴﻞ ﺃ ﹾﻥ ﺗﻨﺎﳍﺎ ﺇﻻﹼ ﺑﺎﻟﺼﱠﱪ‬

‫ﻼ ﻭﻋَﻠﹶﻰ ﺃﻧّﻚ‬
‫ﻭﺍﻟﺼﱪ ﻻ ﻳﻜﹸﻮ ﹶﻥ ﺇﻻﹼ ﻋَﻠﻰ ﺣَﺎﻝﱢ ﻣﻜﺮﻭﻩ ﻓﺴﻮﺍﺀٌ ﻋﻠﻴﻚ ﺃﻛﺎﻥ ﺍﳌﻜﺮﻭﻩ ﺳﺒُﻌﹰﺎ ﻭﺛﱠﺎﺑﹰﺎ ﺃﻭ ﻛﺎﻥ َﻣﺮَﺿﹰﺎ ﻗﺎﺗ ﹰ‬
‫ﺿ ْﻐ َﻤ ِﺔ ﺳﺒ ﹺﻊ ﻓﺈﻻﹼ ﺗ ﹸﻜ ْﻦ ﻟﻪ ﺣُﺮﻗﺔﹲ ﻛﺤﺮﻕ‬
‫ﺸﺮَﺟﺔ ﺃﻥ ﻳﻜﻮﻥ ﺃﺷﺪﱠ ﻣﻦ ﻟﺪْﻍ ﺣﻴﱠﺔ ﻭ َ‬
‫ﻉ ﻭﺍﻟَﻌ ﹶﻠ َﺰ ﻭﺍﳊ ْ‬
‫ﻻ ﺗﺪﺭﻱ ﻟﻌﻞﱠ ﺍﻟﻨ ْﺰ َ‬
‫ﻕ ﺫﻟﻚ ‪.‬‬ ‫ﺍﻟﻨﺎﺭ ﻭﺃﱂﹲ ﻛﺄﱂ ﺍﻟﺪّﻫﻖ ﻓﻠﻌﻞﱠ ﻫﻨﺎﻙ ﻣﻦ ﺍﻟ ﹶﻜﺮْﺏ ﻣﺎ ﻳﻜﻮﻥ ﻣﻮﻗ ِﻌﻪُ ﻣﻦ ﺍﻟﻨﱠﻔﺲ ﻓﻮ َ‬
‫ﺴﻤﱡﻮﻥ ﺍﻻﻧﺘﻈﺎﺭ ﻟﻮﻗﻊ ﺍﻟﺴﻴﻒ ﻋﻠﹶﻰ ﺻﻠﻴﻒ ﺍﻟﻌُﻨﻖ ﺟ َﻬ ْﺪ ﺍﻟﺒﻼ ِﺀ ﻭﻟﻴﺲ ﺫﻟﻚ ﺍﳉﻬﺪ ﻣﻦ‬ ‫ﻭﻗﺪ ﻋﻤﻨﺎ ﺃﻥﹼ ﺍﻟﻨﱠﺎﺱ ُﻳ َ‬
‫ﻚ ﺍﻟﻠﹼﻪ ﻣﻮﺍﻗﻊ ﺍﻟﻨﻔﻊ ﻛﻤﺎ ﻳﻌﺮﻓﻬﺎ ﺃﻫ ﹸﻞ ﺍﳊﻜﻤﺔ‬
‫ﺏ ﺑﺎﻟﻌﺼﺎ ﻓﺎﻓﻬﻢ ﻓﻬ َﻤ َ‬ ‫ﺷﻜﻞ ﻟﺬﹾﻉ ﺍﻟﻨﺎﺭ ﻭﻻ ﻣﻦ ﺷﻜﻞ ﺃﱂ ﺍﻟﻀﺮ ﹺ‬
‫ﻭﺃﺻﺤﺎﺏ ﺍﻷﺣْﺴَﺎﺱ ﺍﻟﺼﺤﻴﺤﺔ ‪.‬‬
‫ﻚ ﺍﻟﻠﹼ ُﻪ ﺗﻌَﺎﱃ ﻣﻦ ﺍﳋﺎﺻﺔ ﻓﺈﻧﻚ ﻣﺴﺆﻭﻝ ﻋﻦ ﻫﺬﻩ ﺍﻟﻔﻀﻴﻠﺔ ﻷﻧّﻬﺎ‬ ‫ﺐ ﺍﻟﻌﺎﻣّ ِﺔ ﻭﻗﺪ َﺟ َﻌﹶﻠ َ‬
‫ﻭﻻ َﺗﺬﹾﻫﺐ ﰲ ﺍﻷﻣﻮ ﹺﺭ ﻣﺬ َﻫ َ‬
‫ﱂ ﲡﻌﻞ ﻟِﻌﺒﹰﺎ ﻭﱂ ﺗﺘ َﺮ ْﻙ‬

‫ﻚ ﺇﻻًّ ﻭﻻ ِﺫﻣﱠﺔ ﻭﻻ ﻣﻮﺩﹰﺓ ﻭﻻ ﻛﺘﺎﺑﹰﺎ ﻭﻻ ﺳﻨﱠﺔ ﻭﻛﻠﻤﺎ ﺯﺍﺩﻙ‬ ‫ﻚ ﻻ ﻳﺮﺍﻗِﺐ ﻓِﻴ َ‬ ‫ﻑ ﺑُﻐﻀﻚ ﺇﱃ ﻣُﺮﻳ ِﺪ ﻇﻠﻤ َ‬ ‫ﻼ ﻭﺍﺻ ﹺﺮ ْ‬
‫َﻫ َﻤ ﹰ‬
‫ﺱ ﻛﻞﹼ‬‫ﺏ ﻛﻞﱠ ﺍﳍﺮﺏ ﻭﺍﺣﺘﺮ ْ‬ ‫ﻚ ُﺑﻐْﻀﹰﺎ ﻭ ِﻓﺮّ ﻛﻞﱠ ﺍﻟﻔِﺮﺍ ﹺﺭ ﻭﺍﻫ ُﺮ ْ‬
‫ﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞﱠ ﻧﻌﻤﺔ ﺍﺯﺩﺍ َﺩ ﻋﻠﻴﻚ ﺣﻨَﻘﹰﺎ ﻭﻟ َ‬
‫ﻑ َﺭﺑﱠﻪُ ﻣﻊ ﻇﻬﻮﺭ ﺁﻳﺎﺗِﻪ‬ ‫ﺍﻻﺣﺘﺮﺍﺱ ﳑﻦ ﻻﻳﺮﺍﻗﺐ ﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞﱠ ﻓﺈﻧﻪ ﻻ ﳜﻠﻮ ﻣﻦ ﺃﺣﺪ ﺃﻣﺮﻳﻦ ﺇﻣﱠﺎ ﺃﻥ ﻳﻜﻮﻥ ﻻ ﻳﻌﺮ ُ‬
‫ﻍ ﺁﻻﺋﻪ ﻭﺗﺘﺎﺑُﻊ َﻧﻌَﻤﺎﺋﻪ ﻭﻣﻊ ﺑﺮﻫﺎﻧﺎﺕ ﺭُﺳﻠﻪ ﻭﺑﻴﺎ ِﻥ ﻛﺘﹺﺒ ِﻪ ﻭﺇﻣﱠﺎ ﺃ ﹾﻥ ﻳﻜﻮ ِﻥ ﺑ ِﻪ ﻋﺎﺭﻓﹰﺎ ﻭﺑﺪﻳﻨﹺﻪ ﻣﻮﻗﻨﹰﺎ‬ ‫ﻭﺩﻻﻻﺗﻪ ﻭﺳﺒﻮ ﹺ‬
‫ﻼ ﻓﻬﻮ ﲝﻘﱢﻚ ﺃﺟﻬﻞ ﻭﻟﻪ ﺃﻧْﻜﹶﺮ ﻭﺇﻥ ﻛﺎﻥ ﺑﻪ ﻋﺎﺭﻓﹰﺎ (‬ ‫ﻭﻋﻠﻴ ِﻪ ﳎﺘﺮﺋﹰﺎ ﻭﲝُﺮﻣﺎﺗِﻪ ﻣﺴﺘﺨﻔﹰﺎ ﻓﺈﻥ ﻛﺎﻥ ﲝﻘﱢ ِﻪ ﺟﺎﻫ ﹰ‬
‫ﻭﻋﻠﻴﻪ ﳎﺘﺮﺋﹰﺎ ﻓﻬﻮ ﻋﻠﻴﻚ ﺃﺟﺮﺃ ﻭﳊﻘﻮﻗﻚ ﺃﺿﻴَﻊ ﻭﻷﻳﺎﺩﻳﻚ ﺃﻛﻔﺮ ‪.‬‬
‫ﳉﻌْﻼﻥ ﻭﺍﻟﻴﻌﺎﺳﻴﺐ ﻭﺍﳉﺮﺍﺩ ﻓﺈﻳﺎﻙ ﺃﻥ ﺗﺘﻬﺎﻭ ﹶﻥ ﺑﺸﺄﻥ‬ ‫ﻓﺄﻣﱠﺎ ﺧﻠﹾﻖ ﺍﻟﺒَﻌ ﻮﺿ ِﺔ ﻭﺍﻟﻨﱠﻤﻠﺔ ﻭﺍﻟ ﹶﻔﺮَﺍﺷ ِﺔ ﻭﺍﻟﺬﱠﺭﱠﺓ ﻭﺍﻟﺬﱢﺑّﺎﻥ ﻭﺍ ِ‬
‫ﺖ ﺃﻣﺔ ﻗﺪ ﺃﺟﻼﻫﺎ ﻋﻦ ﺑﻼﺩﻫﺎ ﺍﻟﻨﻤ ﹸﻞ ﻭﻧﻘﻠﹶﻬﺎ‬
‫ﻫﺬﺍ ﺍﳉﹸﻨْﺪ ﻭﺗﺴﺘﺨﻒ ﺑﺎﻵﻟﺔ ﺍﻟﱵ ﰲ ﻫﺬﺍ ﺍﻟﺬﱠﺭْﺀ ﻓﹶﺮﺑﱠ َ‬

‫ﺴ َﺪ ﻋﻴﺸﻬﺎ ﺍﻟﺬﱢﺑﱠﺎﻥ ﻓﻬﻲ‬ ‫ﳉﺮَﺍ ِﺩ ﻭ ُﻋﺬﱢﺑﺖ ﺑﺎﻟﺒﻌﻮﺽ ﻭﺃﻓ َ‬ ‫ﻂ ﺭﺅﻭﺳﻬﺎ ﺍﻟﺬﱠﺭﱡ ﻭﺃﹸﻫﻠِﻜﺖ ﺑﺎﻟﻔﺄﺭ ﻭﺟُﺮﺩﺕ ﺑﺎ ﹶ‬ ‫ﻋﻦ ﻣﺴﺎِﻗ ِ‬
‫ﲑ‬
‫ﻑ ﻬﺑﻢ ﺃﻥﱠ ﻛﺜ َ‬‫ﺟُﻨﺪٌ ﺇﻥ ﺃﺭﺍﺩ ﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞﱠ ﺃﻥ ﻳﻬﻠِﻚ ﻬﺑﺎ ﻗﻮﻣﹰﺎ َﺑ ْﻌ َﺪ ﻃﹸﻐْﻴﺎﻧﹺﻬﻢ ﻭﲡﺒﱡﺮﻫﻢ ﻭﻋَﺘﻮﱢﻫﻢ ﻟﻴﻌﺮﻓﻮﺍ ﺃﻭ ﻟﻴُﻌ َﺮ َ‬
‫ﺃﻣﺮﹺﻫﻢ ﻻ ﻳﻘﻮﻡ ﺑﺎﻟﻘﻠﻴ ﹺﻞ ﻣﻦ ﺃﻣﺮ ﺍﻟﻠﹼﻪ َﻋﺰّ ﻭﺟﻞﹼ ﻭﻓﻴﻬﺎ َﺑ ْﻌﺪُ ﻣُﻌﺘﱪٌ ﳌﻦ ﺍﻋﺘﱪ ﻭﻣﻮﻋﻈﺔﹲ ﳌﻦ ﻓﻜﹼﺮ ﻭﺻﻼﺝٌ ﳌﻦ ﺍﺳﺘﺒﺼﺮ‬
‫ﲑﰲ‬ ‫ﺐ ﺇﱃ ﺍﻟﺼّ ْﺒ ﹺﺮ ﻭﺍﻟ ِﻔ ﹾﻜ َﺮ ِﺓ ﻭَﳘﺎ ﹺﺟﻤَﺎﻉ ﺍﳋ ﹺ‬
‫ﻭﺑﻠﻮَﻯ ﻭﳏْﻨﺔ ﻭﻋﺬﺍ ﺏٌ ﻭﹺﻧﻘﹾﻤﺔ ﻭﺣُﺠﱠﺔ ﺻﺎﺩﻗﺔ ﻭﺁﻳﺔﹲ ﻭﺍﺿﺤﺔ ﻭ َﺳَﺒ ٌ‬
 ‫ﺏ ﺍﻷﺟْﺮ ﻭﻋِﻈ ﹺﻢ ﺍﳌﺜﻮﺑﺔ ‪.‬‬
‫ﺑﺎﺏ ﺍﳌﻌْﺮﻓﺔ ﻭﺍﻻﺳﺘﺒﺎﻧﺔ ﻭﰲ ﺑﺎ ﹺ‬
‫ﻭ َﺳَﻨﺬﹾﻛﺮ ﲨﻠ ﹰﺔ ﻣﻦ ﺣﺎﻝ ﺍﻟﺬﱠﺑّﺎﻥ ﰒ ﻧﻘﻮ ﹸﻝ ﰲ ﲨﻠ ِﺔ ﻣﺎ ﻳَﺤﻀﺮُﻧﺎ ﻣ ْﻦ َﺷ ﹾﺄ ِﻥ ﺍﻟ ِﻐﺮْﺑﺎ ِﻥ ﻭﺍﳉﻌﻼ ِﻥ‬

‫ﺃﻣﺜﺎﻝ ﰲ ﺍﻟﻔﺮﺍﺵ ﻭﺍﻟﺬﺑﺎﺏ‬

‫ﺶ ِﻣ ْﻦ ﻓﹶﺮﺍﺷَﺔ ﻭَﺃﺯﻫﻰ ِﻣ ْﻦ ِﺫﺑّﺎ ٍﻥ‬

‫ﻭﻳﻘﺎﻝ ﰲ ﻣﻮﺿﻊ ﺍﻟﺬﻡﱢ ﻭﺍﳍﺠﺎﺀ ‪ :‬ﻣﺎ ُﻫ ْﻢ ﺇﻻﹼ ﻓﹶﺮﺍﺵُ ﻧﺎ ﹴﺭ َﻭ ِﺫﺑﱠﺎ ﹸﻥ ﹶﻃ َﻤ ﹴﻊ ﻭَﻳﻘﺎﻝ ‪ :‬ﺃ ﹾﻃَﻴ ْ‬
‫‪.‬‬

‫ﻂ ﺳﻠﻤَﻰ ** ﻓﹶﺮَﺍﺵٌ ﺣﻮﻝ ﻧﺎ ﹴﺭ َﻳﺼْﻄﻠﻴﻨﺎ ( ) ﻳُ ﹶﻄ ﹾﻔ َﻦ ﲝﺮﱢﻫﺎ ﻭَﻳ ﹶﻘ ْﻌ َﻦ ﻓﻴﻬﺎ **‬

‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﻛﺄﻥﱠ ﺑﲏ ﺫﻭﻳﺒﺔ ﺭ ْﻫ ﹶ‬
‫ﲑ ﻭﺍﻟﺪﱠﺑْﺮ ﻛﻠﱠﻬﺎ ﻣﻦ ﺍﻟﺬﱢﺑﺎﻥ ﻭﺃﻣﺎ ﻗﻮﳍﻢ ‪ :‬ﺃﺯﻫﻰ‬ ‫ﺵ ﻭﺍﻟﻨﱠﺤ ﹶﻞ ﻭﺍﻟﺰﱠﻧﺎﺑ َ‬
‫ﻭﻻ َﻳ ْﺪﺭﹺﻳ َﻦ ﻣﺎﺫﺍ ﻳﺘﱠﻘﻴﻨﺎ ( ﻭﺍﻟﻌﺮﺏ ﲡﻌﻞ ﺍﻟﻔﹶﺮﺍ َ‬
‫ﻕ ﻋﻴﻨﻴﻪ ﻟﻴﺄﻛﻠﻪ ﰒ ﻳﻄﺮﺩﻩ ﻓﹶﻼ ﻳﻨﻄﺮﺩ ‪.‬‬ ‫ﻚ ﺍﳉﺒﱠﺎﺭ ﻭﻋﻠﻰ ﻣ ﻮُ ﹺ‬ ‫ﻒ ﺍﳌِﻠ ِ‬
‫ﻸ ﹶﻥ ﺍﻟﺬﱡﺑﺎﺏ ﻳﺴﻘﹸﻂ ﻋﻠﻰ ﺃﻧ ِ‬ ‫ِﻣ ْﻦ ﺫﹸﺑﺎﺏ ﻓ َ‬
‫ﻭﺍﻷﻧﻒ ﻫﻮ ﺍﻟﻨﱠﺨْﻮﺓ ﻭﻣﻮﺿ ُﻊ ﺍﻟﺘﱠﺠﺒﱡﺮ ‪.‬‬
‫ﺢ ﻭﺍﻟﺒﹺﺮﺫﻭ ﹸﻥ‬
‫ﻭﻛﺎﻥ ﻣﻦ ﺷﺄﻥ ﺍﻟﺒﻄﺎﺭﻗﺔ ﻭﻗ ﻮﱠﺍﺩ ﺍﳌﻠﻮﻙ ﺇﺫﺍ ﺃﻧﻔﻮﺍ ﻣﻦ ﺷﻲﺀ ﺃﻥ ﻳﻨﺨُِﺮﻭﺍ ﻛﻤﺎ ﻳ ْﻨﺨِﺮ ﺍﻟﺜﱠﻮ ُﺭ ﻋﻨ َﺪ ﺍﻟﺬﱠﺑ ﹺ‬
‫ﻋﻨﺪ ﺍﻟﻨﱠﺸﺎﻁ ‪.‬‬

‫ﳋ ْﻨﺰُﻭﺍﻧﺔ ﻭﺍﻟﻨﱡﻌَﺮ ِﺓ ﻭﺇﺫﺍ ﺗﻜﺒﱠﺮﺕ ﺍﻟﻨﱠﺎ ﹶﻗﺔﹸ ﺑﻌﺪ ﺃﻥ ﺗ ﹾﻠﻘﹶﺢ ﻓﺈ ﻬﻧﱠﺎ ﺗﺰﻡّ ﺑﺄﻧﻔﻬﺎ ‪.‬‬
‫ﻭﺍﻷﻧﻒ ﻫﻮ ﻣﻮﺿ ُﻊ ﺍ ﹸ‬
‫ﻭﺍﻷﺻﻴﺪ ‪ :‬ﺍﳌﻠﻚ ﺍﻟﺬﻱ ﺗﺮﺍﻩ ﺃﺑﺪﹰﺍ ﻣﻦ ِﻛﺒْﺮﻩ ﻣﺎﺋ ﹶﻞ ﺍﻟﻮﺟﻪ ﻭﺷُﺒﱢﻪ ﺑﺎﻷﺳﺪ ﻓﻘﻴﻞ ﺃﺻﻴﺪ ﻷﻥﱠ ﻋُﻨ َﻖ ﺍﻷﺳﺪِ ﻣﻦ ﻋﻈ ﹴﻢ‬
‫ﺖ ﺇﻻﹼّ ﺑﻜﹸﻠﱢﻪ ﻓﻠﺬﻟﻚ ﻳﻘﺎﻝ ﻟِﻠﻤَُﺘ ﹶﻜﺒﱢ ﹺﺮ ‪ :‬ﺇﻧﱠﻤﺎ ﺃﻧﻔﻪ ﰲ ﺃﺳﻠﻮﺏ ﻭﻳﻘﺎﻝ ‪ :‬ﺃﺭ ﹶﻏ َﻢ ﺍﻟﻠﹼﻪ ﺃﻧﻔﹶﻪ ﻭﺃﺫﻝﱠ‬ ‫ﻭﺍﺣﺪ ﻓﻬﻮ ﻻ ﻳﻠﺘﻔ ُ‬
‫ﻣﻌ ِﻄﺴَﻪ ﻭﻳﻘﺎﻝ ‪ :‬ﺳﺘﻔﻌﻞ ﺫﻟﻚ ﻭﺃﻧﻔﹸﻚ ﺭﺍﻏﻢ ﻭﺍﻟﺮﱠﻏﺎﻡ ‪ :‬ﺍﻟﺘّﺮﺍﺏ ﻭﻟﻮﻻ ﻛﺬﺍ (‬
‫ﻭﻛﺬﺍ ﳍﺸﱠﻤﺖ ﺃﻧﻔﻚ ﻓﺈﳕﺎ ﳜﺼﱡﻮﻥ ﺑﺬﻟﻚ ﺍﻷﻧﻒ ﻷﻥﱠ ﺍﻟﻜﱪ ﺇﻟﻴﻪ ﻳﻀﺎﻑ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﻳﺎ ُﺭﺏﱠ َﻣ ْﻦ ﻳُ ْﺒ ِﻐﺾُ‬
‫ﻼ ﻗﺪ ﺃﺑﲔ (‬ ‫ﺖ ﺍﻟﺒَﻘ ﹸﻞ َﻋﻠﹶﻰ ﺃﻧﻔِﻪ ** ﻟﺮُ ْﺣ َﻦ ﻣﻨﻪ ﺃﹸﺻُ ﹰ‬
‫ﺃﺫﹾﻭﺍﺩﻧﺎ ** ﺭُﺣﻦ ﻋَﻠﹶﻰ َﺑﻐْﻀﺎﺋﻪ ﻭﺍﻏﺘﺪﻳْﻦ ( ) ﻟﻮ َﻧَﺒ َ‬

‫ﺖ‬
‫ﺖ ﺃﻭ ﺃﺻﺎَﺑ ْ‬
‫ﺸ ْ‬
‫ﻭﻳﻘﺎﻝ ﺑﻌﲑ ﻣﺬﺑﻮﺏ ﺇﺫﺍ ﻋﺮﺽ ﻟﻪ ﻣﺎ ﻳﺪﻋﻮ ﺍﻟﺬﱢَﺑّﺎ ﹶﻥ ﺇﱃ ﺍﻟﺴﱡﻘﻮﻁ ﻋﻠﻴﻪ ﻭﻫﻢ ﻳﻌﺮﻓﻮﻥ ﺍﻟ ُﻐﺪﱠﺓ ﺇﺫﺍ ﻓ َ‬
‫ﺑﻌﲑﹰﺍ ﺑﺴُﻘﻮﻁ ﺍﻟﺬﱢﺑﱠﺎﻥ ﻋﻠﻴﻪ ‪.‬‬

‫ﺍﺣﺘﻴﺎﻝ ﺍﳉﻤﺎﻟﲔ ﻋﻠﻰ ﺍﻟﺴﻠﻄﺎﻥ‬

‫ﻭﺑﺴﻘﻮﻁ ﺍﻟﺬﹼﺑّﺎﻥ ﻋﻠﻰ ﺍﻟﺒﻌﲑ ﳛﺘﺎﻝ ﺍﳉﹶﻤﱠﺎﻝ ﻟﻠﺴﱡﻠﻄﺎﻥ ﺇﺫﺍ ﻛﺎﻥ ﻗﺪ ﺗﺴﺨﱠ َﺮ ﺇﺑ ﹶﻠﻪُ ﻭﻫﻮ ﻟﺬﻟﻚ ﻛﺎﺭﻩ ﻭﺇﺫﺍ ﻛﺎﻥ ﰲ‬
‫ﳋﻀْﺨﺎﺽ ﻓﻴﺼﺐﱡ ﻓﻴﻪ ﺷﻴﺌﹰﺎ ﻣﻦ ﺩِﺑﺲ ﰒ ﻳَﻄﹾﻠﻰ ﺑﻪ ﺫﻟﻚ‬ ‫ﺲ ﺃﻭ ﺍﻟﻨﺎﻗ ﹸﺔ ﺍﻟﻜﺮﳝﺔ ﻓﺈﻧﻪ ﻳﻌﻤِﺪ ﺇﱃ ﺍ ﹶ‬ ‫ﲨﺎﻟﻪ ﺍﳉﻤ ﹸﻞ ﺍﻟﻨﻔﻴ ُ‬
‫ﺢ ﺍﻟﺪﱢﺑﺲ ﺗﺴﺎﹶﻗ ﹾﻄ َﻦ ﻋﻠﻴﻪ ﻓﻴﺪﱠﻋﻲ ﻋﻨﺪ ﺫﻟﻚ ﺃﻥﱠ ﺑﻪ ﹸﻏﺪﱠﺓ ﻭﳚﻌ ﹸﻞ ﺍﻟﺸﺎﻫ َﺪ ﻟﻪ ﻋﻨ َﺪ‬
‫ﺍﻟﺒﻌﲑ ﻓﺈﺫﺍ ﻭﺟﺪ ﺍﻟﺬﹼﺑّﺎﻥ ﺭﹺﻳ َ‬
‫ﺍﻟﺴﱡﻠﻄﺎﻥ ﻣﺎ ﻳُﻮﺟﺪ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺬﱢﺑﺎﻥ ﻓﻤﺎ ﺃﻛﺜﺮ ﻣﺎ ﻳﺘﺨﻠﺼﻮﻥ ﺑﻜﺮﺍﺋﻢ ﺃﻣﻮﺍﳍﻢ ﺑﺎﳊﻴ ﹺﻞ ﻣﻦ ﺃﻳﺪﻱ‬
 ‫ﺍﻟﺴﻠﻄﺎﻥ ﻭﻻ ﻳﻈﻦﱡ ﺫﻟﻚ ﺍﻟﺴﱡﻠﻄﺎ ﹸﻥ ﺇﻻﹼ ﺃﻧﻪ ﻣﱴ ﺷﺎﺀ ﺃ ﹾﻥ ﻳﺒﻴ َﻊ ﻣﺎﺋ ﹶﺔ ﺃﻋﺮﺍﰊ ﺑﺪﺭﻫﻢ ﻓﹶﻌَﻞ ﻭﺍﻟﻐﺪّﺓ ﻋﻨﺪ ُﻫ ْﻢ ﺗُﻌﺪِﻱ‬
‫ﻭﻃﺒﺎﻉ ﺍﻹﺑﻞ ﺃﻗﺒ ﹸﻞ ﺷﻲﺀ ﻟﻸَﺩﻭﺍﺀ ﺍﻟﱵ ُﺗ ْﻌﺪِﻱ ﻓﻴﻘﻮﻝ ﺍﳉﻤﱠﺎﻝ ﻋ ْﻨ َﺪ ﺫﻟﻚ ﻟﻠﺴﱡﻠﻄﺎﻥ ‪ :‬ﻟﻮ ﱂ ﺃﺧﻒ ﻋﻠﻰ ﺍﻹﺑﻞ ﺇﻻﱠ‬
‫ﻱ ﱂ ﺃﺑﺎﻝ ﻭﻟﻜﻨﱢﻲ ﺃﺧﺎﻑ ﺇﻋﺪﺍﺀ ﺍﻟﻐُﺪﱠ ِﺓ ﻭﻣﻀﺮﱠﻬﺗﺎ ﰲ ﺳﺎﺋﺮ ﻣﺎﱄ ﻓﻼ ﻳﺰﺍﻝ ﻳﺴﺘﻌﻄِﻔﻪُ ﺑﺬﻟﻚ‬ ‫ﺑﻌﲑﻱ ﻫﺬﺍ ﺍﳌ ِﻐﺪّ ﺃﻥ ﻳُﻌ ِﺪ َ‬
‫ﺏ ﻗﺪْﺭﹰﺍ ﻓﻴﻪ ﻛﻤﺄﹶﺓ‬
‫ﻭﳛﺘﺎ ﹸﻝ ﻟﻪ ﺑﻪ ﺣﺘﱠﻰ ﳜﻠﱢ َﻲ ﺳﺒﻴﻠﹶﻪ ) ﻧﻔﻮﺭ ﺍﻟﺬﱠﺑّﺎﻥ ﻣﻦ ﺑﻌﺾ ﺍﻷﺷﻴﺎﺀ ( ﻭﻳﻘﺎﻝ ﺇﻥﱠ ﺍﻟﺬﱠﺑﱠﺎﻥ ﻻ ﻳ ﹾﻘﺮُ َ‬
‫ﻛﻤﺎ ﻻ ﻳَﺪﺧُﻞ ﺳﺎﻡﱡ ﺃﺑْﺮﺹ ﺑﻴﺘﹰﺎ ﻓﻴﻪ ﺯﻋﻔﺮﺍﻥ ‪ ) .‬ﺍﳋﻮﻑ ﻋﻠﻰ ﺍﳌﻜﻠﻮﺏ ﻣﻦ ﺍﻟﺬﱢﺑﱠﺎﻥ ( ﻭﻣﻦ ﺃﺻﺎﺑﻪ ﻋﺾ ﺍﻟﻜﻠﺐ‬
‫ﺐ َﺣﻤَﻮﺍ ﻭﺟﻬَﻪ ﻣﻦ ﺳﻘﻮﻁ ﺍﻟﺬﱢﺑﺎﻥ ﻋﻠﻴﻪ ﻗﺎﻟﻮﺍ ‪ :‬ﻭﻫﻮ ﺃﺷﺪﱡ ﻋﻠﻴﻪ ﻣﻦ ﺩﺑﻴﺐ ﺍﻟﻨﱢﱪ ﻋﻠﻰ ﺍﻟﺒﻌﲑ ‪.‬‬ ‫ﺍﻟ ﹶﻜِﻠ ﹺ‬

‫ﺐ ﻫﻼﻛﻪ ‪.‬‬
‫ﺍﻟﻨﱪ ﻭﺍﻟﻨﱢﺒْﺮ ﺩﻭﻳْﺒﱠﺔﹲ ﺇﺫﺍ ﺩﺑﱠﺖ ﻋﻠﻰ ﺍﻟﺒﻌﲑ ﺗﻮﺭﱠﻡ ﻭﺭﺑﱠﻤَﺎ ﻛﺎﻥ ﺫﻟﻚ ﺳَﺒ َ‬
‫ﻗﺎﻝ ﺍﻟﺸﺎﻋ ُﺮ ﻭﻫﻮ ﻳﺼﻒ ِﺳﻤَﻦ ﺇﺑﻠﻪ ﻭ ِﻋ ﹶﻈ َﻢ ﺃﺑﺪﺍﻬﻧﺎ ‪ ) :‬ﲪﺮ ﲢﻘﱠﻨَﺖ ﺍﻟﻨّﺠﻴﻞ ﻛﺄﻧﱠﻤﺎ ** ﲜﻠﻮﺩ ِﻫﻦﱠ َﻣﺪَﺍ ﹺﺭﺝُ ﺍﻷﻧْﺒﺎ ﹺﺭ (‬
‫ﳑﻴﺰﺍﺕ ﺧﻠﻘﻴﱠﺔ ﻟﺒﻌﺾ ﺍﳊﻴﻮﺍﻥ ﻭﻟﻴﺲ ﰲ ﺍﻷﺭﺽ ﺫﺑﺎ ﺏٌ ﺇﻻﱠ ﻭﻫﻮ ﺃﻗﹾﺮَﺡ ﻭﻻ ﰲ ﺍﻷﺭﺽ ﺑﻌﲑٌ ﺇﻻﹼ ﻭﻫﻮ ﺃﻋْﻠﻢ ﻛﻤﺎ‬
‫ﺃﻧﱠﻪ ﻟﻴﺲ ﰲ ﺍﻷﺭﺽ ﺛﻮﺭٌ ﺇﻻﹼ ﻭﻫﻮ ﺃﻓﻄﺲ ‪.‬‬
‫ﺸﺪْﻕ ﺍﻷﻋ ﹶﻠ ﹺﻢ (‬ ‫ﺼﺘُﻪ ﻛ ِ‬
‫ﺖ ﳎﺪﱠ ﹰﻻ ** ﲤﻜﻮ ﻓﺮﻳ َ‬‫ﻭﰲ ﺃﻥﱠ ﻛﻞﱠ ﺑﻌﲑ ﺃﻋﻠ ُﻢ ﻳﻘﻮ ﹸﻝ ﻋﻨﺘﺮﺓ ‪ ) :‬ﻭﺣَﻠﻴﻞ ﻏﺎﻧﻴ ٍﺔ ﺗﺮﻛ ُ‬

‫‪ | ٢٠١٠ ISLAM ICBOOK.W S‬جمي ع ا لح قو ق مت احة لج ميع ا لمسل م ين‬

 ‫ﻛﺘﺎﺏ ‪:‬ﺍﳊﻴﻮﺍﻥ‬
‫ﺍﳌﺆﻟﻒ ‪ :‬ﺃﺑﻮ ﻋﺜﻤﺎﻥ ﻋﻤﺮﻭ ﺑﻦ ﲝﺮ ﺍﳉﺎﺣﻆ‬

‫ﲑ ﺃﻋﻠﻢ ‪.‬‬
‫ﻛﺄﻧﱠﻪ ﻗﺎﻝ ‪ :‬ﻛﺸﺪﻕ ﺍﻟﺒﻌﲑ ﺇﺫ ﻛﺎﻥ ﻛﻠُﻪ ﺑﻌ ﹴ‬
‫ﻚ ﲢﻜِﻲ ﻓﹶﺎﻗﹸﺮﺍ ِﺳَﻴ ٍﺔ ** ﻣﻦ‬
‫ﻭﺍﻟﺸﻌﺮﺍﺀ ﻳﺸﺒﱢﻬﻮﻥ ﺍﻟﻀﺮﺑﺔ ﺑﺸِﺪْﻕ ﺍﻟﺒﻌﲑ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﻛ ْﻢ ﺿﺮﺑ ٍﺔ ﹶﻟ َ‬
‫ﲔ ﺗ ْﻐﺪُﻭ ﺳﺎﺩﺭﹰﺍ **‬
‫ﺶﺣ َ‬‫ﺖ ﺃﻃﻴ ُ‬‫ﺐ ﰲ ﺃﺷﺪﺍ ِﻗ ِﻪ َﺷَﻨﻊُ ( ﻭﻗﺎﻝ ﺍﻟﻜﻤﻴﺖ ‪ :‬ﻣَﺸﺎ ِﻓ َﺮ ﹶﻗ ْﺮﺣَﻰ ﺃﻛ ﹾﻠ َﻦ ﺍﻟﱪﻳﺮَﺍ ) ﻭﻷﻧ َ‬
‫ﺍﳌﹶﺼﺎﻋ ﹺ‬
‫ﺡ ﺍﻷﻗﺮَﺡ ( ﻳﻌﲏ ﺍﻟﺬﺑﱠﺎﻥ َﻷﻧَﻪ ﺃﻗﺮﺡ ﻭﻷﻧّﻪ ﺃﺑﺪﹰﺍ ﳛ ﻚﱡ ﺑﺈﺣﺪﻯ ﺫﺭﺍﻋﻴْﻪ ﻋﻠﻰ‬ ‫ﺣﺬﺭ ﺍﻟﻄﻌﺎﻥ ِﻣ َﻦ ﺍﻟﻘﺪﻭ ﹺ‬

‫ﺥ ﻭﻋﻔﹶﺎﺭ ﺃﻭ ﻋﺮﺟﻮﻥ ﺃﻭ ﻏﲑ ﺫﻟﻚ ﳑﺎ ﻳﻘﺪﺡ ﺑﻪ ‪.‬‬ ‫ﺍﻷﺧﺮﻯ ﻛﺄﻧّﻪ ﻳﻘﺪﺡ ﺑﻌﻮﺩَﻱ َﻣ ْﺮ ﹴ‬

‫ﺐ‬
‫ﺐ ﺗﺎﻡّ ﻭﰲ ﻣﻌﻨًﻰ ﻏﺮﻳ ﹴ‬
‫ﺃﺧﺬ ﺍﻟﺸﻌﺮﺍﺀ ﺑﻌﻀﻬﻢ ﻣﻌﺎﱐ ﺑﻌﺾ ﻭﻻ ﻳﻌﻠﻢ ﰲ ﺍﻷﺭﺽ ﺷﺎﻋﺮ َﺗ ﹶﻘﺪﱠ َﻡ ﰲ ﺗﺸﺒﻴ ٍﻪ ﻣُﺼﻴ ﹴ‬
‫ﻋﺠﻴﺐ ﺃﻭ ﰲ ﻣﻌﻨًﻰ ﺷﺮﻳﻒ ﻛﺮﱘ ﺃﻭ ﰲ ﺑﺪﻳ ﹺﻊ ﻣُﺨﺘﺮﻉ ﺇﻻﹼ ﻭﻛ ﱡﻞ َﻣ ْﻦ ﺟﺎ َﺀ ﻣﻦ ﺍﻟﺸُﻌَﺮﺍ ِﺀ ﻣ ْﻦ ﺑَﻌﺪِﻩ ﺃﻭ ﻣﻌﻪ ﺇ ﹾﻥ ﻫﻮ ﱂ‬
‫ﲔ ﺑﺎﳌﻌﲎ ﻭﳚ َﻌ ﹶﻞ ﻧﻔﺴﻪ ﺷﺮﻳﻜﹰﺎ (‬ ‫ﻉ ﺃﻥ ﻳﺴﺘﻌ َ‬ ‫ﻕ ﺑﻌﻀﻪ ﺃﻭ ﻳﺪ ِﻋﻴَﻪ ﺑﺄﺳْﺮﻩ ﻓﺈﻧّﻪ ﻻ ﻳَﺪ ُ‬
‫ﻳﻌ ُﺪ ﻋﻠﻰ ﻟﻔﻈﻪ ﻓﻴﺴﺮ َ‬
‫ﻓﻴﻪ ﻛﺎﳌﻌﲎ ﺍﻟﺬﻱ ﺗﺘﻨﺎﺯﻋُﻪ ﺍﻟﺸﻌﺮﺍ ُﺀ ﻓﺘﺨﺘﻠﻒ ﺃﻟﻔﺎﻇﻬﻢ ﻭﺃﻋﺎﺭﻳﺾُ ﺃﺷﻌﺎﺭ ِﻫ ْﻢ ﻭﻻﻳﻜﻮ ﹸﻥ ﺃﺣﺪٌ ﻣﻨﻬﻢ ﺃﺣﻖﱠ ﺑﺬﻟﻚ‬
‫ﻂ ﻭﻗﺎﻝ ﺇﻧﱠﻪ ﺧﻄ َﺮ ﻋﻠﻰ ﺑﺎﱄ ﻣﻦ ﻏﲑ ﲰﺎﻉ ﻛﻤﺎ ﺧﻄﹶﺮ‬ ‫ﺍﳌﻌﲎ ﻣﻦ ﺻﺎﺣﺒﻪ ﺃﻭ ﻟﻌﻠﹼﻪ ﺃﻥ ﳚﺤﺪ ﺃﻧّﻪ ﲰﻊ ﺑﺬﻟﻚ ﺍﳌﻌﲎ ﹶﻗ ﱡ‬
‫ﻋﻠﻰ ﺑﺎﻝ ﺍﻷ ﻭﱠﻝ ﻫﺬﺍ ﺇﺫﺍ ﻗﺮﱠﻋُﻮﻩ ﺑﻪ ﺇﻻﱠ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﻋﻨﺘﺮﺓ ﰲ ﺻﻔ ِﺔ ﺍﻟﺬﺑﺎﺏ ﻓﺈﻧﻪ ﻭﺻﻔﹶﻪ ﻓﺄﺟﺎﺩ ﺻﻔﺘﻪ ﻓﺘﺤﺎﻣﻰ‬
‫ﻣﻌﻨﺎ ُﻩ ﲨﻴ ُﻊ ﺍﻟﺸﻌﺮﺍﺀ‬

‫ﺾ ﺍﶈﺪَﺛﲔ ﳑﻦ ﻛﺎﻥ ﳛﺴﱢ ُﻦ ﺍﻟﻘﹶﻮﻝ ﻓﺒﻠﻎ ﻣﻦ ﺍﺳﺘﻜﺮﺍﻫﻪ ﻟﺬﻟﻚ ﺍﳌﻌﲎ‬ ‫ﺽ ﻟﻪ ﺑﻌ ُ‬ ‫ﺽ ﻟﻪ ﺃﺣﺪٌ ﻣﻨﻬﻢ ﻭﻟﻘﺪ ﻋَﺮ َ‬ ‫ﻓﻠﻢ ﻳﻌﺮ ْ‬
‫ﲔ ﹶﺛﺮﱠ ٍﺓ **‬
‫ﺕ ﻋﻠﻴﻬﺎ ﻛ ﱡﻞ ﻋ ﹴ‬
‫ﻼ ﻋﻠﻰ ﺳﻮﺀ ﻃﺒﻌﻪ ﰲ ﺍﻟﺸﻌﺮ ﻗﺎﻝ ﻋﻨﺘﺮﺓ ‪ ) :‬ﺟﺎ َﺩ ْ‬ ‫ﻭﻣﻦ ﺍﺿﻄﺮﺍﺑﻪ ﻓﻴﻪ ﺃﻧّﻪ ﺻﺎﺭ ﺩﻟﻴ ﹰ‬
‫ﻚ ﺫِﺭﺍﻋَﻪ ﺑ ِﺬﺭَﺍﻋِﻪ ** ِﻓ ْﻌ ﹶﻞ ﺍﳌﻜﺐﱢ ﻋﻠﻰ ﺍﻟﺰﱢﻧَﺎ ِﺩ ﺍﻷﺟﺬﻡ ( ﻗﺎﻝ ‪ :‬ﻳﺮﻳﺪ‬
‫ﹶﻓﺘَﺮ ﹾﻛ َﻦ ﻛﻞﱠ َﺣﺪِﻳﻘ ٍﺔ ﻛﺎﻟﺪﱢﺭْﻫﻢ ( ) ﻏﹶﺮﺩﹰﺍ ﻳُﺤ ُّ‬
‫ﻓﻌﻞ ﺍﻷﻗﹾﻄ ﹺﻊ ﺍﳌﻜﺐﱢ ﻋﻠﻰ ﺍﻟﺰﱢﻧﺎﺩ ﻭﺍﻷﺟﺬﻡ ‪ :‬ﺍﳌﻘﻄﻮﻉ ﺍﻟﻴﺪﻳﻦ ﻓﻮﺻﻒ ﺍﻟﺬﹼﺑﺎﺏ ﺇﺫﺍ ﻛﺎﻥ ﻭﺍﻗﻌﹰﺎ ﰒﱠ ﺣﻚّ ﺇﺣﺪﻯ‬
‫ﺏ ﻓﻬﻮ ﻳﻔﻌﻞ ﺫﻟﻚ ‪.‬‬ ‫ﻳﺪﻳﻪ ﺑﺎﻷﺧﺮﻯ ﻓﺸﺒﱠ َﻬﻪُ ﻋﻨﺪ ﺫﻟﻚ ﺑﺮﺟ ﹴﻞ ﻣﻘﻄﻮﻉ ﺍﻟﻴﺪﻳﻦ ﻳﻘ َﺪﺡُ ﺑﻌﻮﺩﻳﻦ ﻭﻣﱴ ﺳﻘﻂ ﺍﻟﺬﱡﺑﺎ ُ‬
‫ﻭﱂ ﺃﲰﻊ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ ﺑﺸﻌﺮ ﺃﺭﺿﺎﻩ ﻏﲑ ﺷِﻌﺮ ﻋﻨﺘﺮﺓ ‪.‬‬
‫ﻗﻮﻝﹲ ﰲ ﺣﺪﻳﺚ ﻭﻗﺪ ﻛﺎﻥ ﻋﻨﺪﻧﺎ ﰲ ﺑﲏ ﺍﻟﻌﺪﻭﻳﺔ ﺷﻴﺦٌ ﻣﻨﻬﻢ ﻣُﻨْﻜﺮ ﺷﺪﻳﺪ ﺍﻟﻌﺎﺭﺿﺔ ﻓﻴ ِﻪ ﺗﻮﺿﻴﻊ ﻓﺴﻤﻌﲏ ﺃﻗﻮﻝ ‪:‬‬
‫ﺖ ﺟَﻨﺎﺡ‬
‫ﻗﺪ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ‪ :‬ﺇﻥﱠ ﹾﲢ َ‬

‫ﺏ ﺃﻭ ﰲ َﻣﺮَﻕ ﻓﺎﻏﻤﺴﻮﻩ ﻓﻴﻪ ﻓﺈﻧﻪ‬ ‫ﺍﻟﺬﱡﺑﺎﺏ ﺍﻟﻴﻤﲔ ﺷﻔﺎ ًﺀ ﻭﲢﺖ ﺟَﻨﺎﺣﻪ ﺍﻷﻳﺴﺮ ﲰّﹰﺎ ﻓﺈﺫﺍ ﺳﻘﻂ ﰲ ﺇﻧَﺎ ٍﺀ ﺃﻭ ﰲ ﺷﺮﺍ ﹴ‬
‫ﺖ ﻭﺃﻣﻲ ﻫﺬﺍ ﳚﻤﻊ‬ ‫ﻂ ﺍﳉﻨﺎﺡ ﺍﻟﺬﻱ ﲢﺘﻪ ﺍﻟﺴﻢّ ﻓﻘﺎﻝ ‪ :‬ﺑﺄﰊ ﺃﻧ َ‬ ‫ﻳﺮ ﹶﻓﻊُ ﻋﻨﺪ ﺫﻟﻚ ﺍﳉﻨﺎﺡ ﺍﻟﺬﻱ ﲢﺘَﻪ ﺍﻟﺸﻔﺎﺀ ﻭﳛ ﱡ‬
‫ﺍﻟﻌﺪﺍﻭﹶﺓ ﻭﺍﳌﹶﻜﻴﺪﺓ ‪.‬‬
‫ﻗﺼّﺔ ﻟﺘﻤﻴﻤﻲ ﻣﻊ ﺃﻧﺎﺱ ﻣﻦ ﺍﻷﺯﺩ ﻭﻗﺪﻛﺎﻥ ﻋﻨﺪﻧﺎ ﺃﹸﻧَﺎﺱٌ ﻣﻦ ﺍﻷﺯﺩ ﻭﻣﻌﻬﻢ ﺍﺑﻦ ﺣﺰﻥ ﻭﺍﺑﻦ ﺣﺰﻥ ﻫﺬﺍ َﻋ َﺪ ﹺﻭﻱﱞ ﻣﻦ‬
‫ﺁﻝ ﻋﻤﻮﺝ ﻭﻛﺎﻥ ﻳﺘﻌﺼّﺐ ﻷﺻﺤﺎﺑﻪ ﻣﻦ ﺑﲏ ﲤﻴﻢ ﻭﻛﺎﻧﻮﺍ ﻋﻠﻰ ﻧﺒﻴﺬ ﻓﺴﻘﻂ ﺫﺑﺎ ﺏٌ ﰲ ﻗﺪَﺡ ﺑﻌﻀﻬﻢ ﻓﻘﺎﻝ ﻟﻪ‬
‫ﺍﻵﺧﺮ ‪ :‬ﻏﻂﱢ ﺍﻟﺘﻤﻴﻤﻲ ﰒﱠ ﺳﻘﻂ ﺁﺧﺮ ﰲ ﻗﺪَﺡ ﺑﻌﻀﻬﻢ ﻓﻘﺎﻝ ﺍﻟﺒﺎﻗﻮﻥ ‪ :‬ﻏﻂﱢ ﺍﻟﺘﻤﻴﻤﻲّ ﻓﻠﻤﱠﺎ ﻛﺎﻥ ﰲ ﺍﻟﺜﺎﻟﺜﺔ ﻗﺎﻝ ﺍﺑﻦ‬
 ‫ﺐ ﻭﺇﻥ ﻛﺎﻥ ﺃﺯْﺩﻳّﺎ ﻃﻔﹰﺎ ﻓﻘﺎﻝ ﺻﺎﺣﺐ ﺍﳌﻨﺰﻝ ‪ :‬ﻣﺎ ﻳﺴﺮﱡﱐ ﺃﻧﱠﻪ ﻛﺎﻥ ﻧﻘﺼﻜﻢ‬
‫ﺣﺰﻥ ‪ :‬ﻏﻄﱢﻪ ﻓﺈ ﹾﻥ ﻛﺎﻥ ﲤﻴﻤﻴﹰﺎ ﺭ َﺳ َ‬
‫ﺣﺮﻓﹰﺎ ﻭﺇﳕﺎ ﻋَﲎ ﺃﻥﱠ ﺃ ْﺯ َﺩ ﻋُﻤﺎﻥ َﻣﻼﱠﺣﻮﻥ ‪.‬‬

‫) ﺿﺮﻭﺏ ﺍﻟﺬﱢﺑﱠﺎﻥ ( ﻭﺍﻟﺬﱢَﺑّﺎﻥ ﺿﺮﻭﺏٌ ﺳِﻮﻯ ﻣﺎ ﺫﻛﺮَﻧﺎﻩ ﻣﻦ ﺍﻟﻔﹶﺮﺍﺵ ﻭﺍﻟﻨﱠﺤﻞ ﻭﺍﻟﺰﱠﻧﺎﺑﲑ ﻓﻤﻨﻬﺎ ﺍﻟﺸﱠﻌْﺮﺍﺀ ﻭﻗﺎﻝ‬
‫ﺨﻠﹼﻖ ﻣﻨﻬﺎ ﻭﻻ ﻳُﺮﻳ ُﺪ ﺳِﻮﺍﻫﺎ ﻭﻣﻨﻬﺎ ﺫﺑّﺎﻥ ﺍﻟﻜﻸ‬ ‫ﺍﻟﺮﺍﺟﺰ ‪ :‬ﺫﺑّﺎﻥ َﺷ ْﻌﺮَﺍﺀ ﻭﺑﻴﺖ ﻣﺎﺫ ﹺﻝ ﻭﻟﻠﻜﻼﺏ ﺫﺑﺎ ﺏٌ ﻋﻠﻰ ِﺣﺪَﺓ َﻳَﺘ َ‬
‫ﻒ ﻣﺎ ﺧﻠ َﻖ ﻣﻨﻪ ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻨﱠﺠْﻢ ‪ ) :‬ﻣﺴﺘَﺄﺳِﺪ ﺫﺑﱠﺎﻧﻪ ﰲ ﹶﻏﻴْﻄ ﹺﻞ ** ﻳﻘﹸﻠﻦ ﻟﻠﺮﱠﺍﺋ ِﺪ‬
‫ﻉ ﻣﻨﻬﺎ ﻳﺄﻟ ُ‬
‫ﻭﺍﻟﺮﻳﺎﺽ ﻭﻛﻞﹼ ﻧﻮ ﹴ‬
‫ﺃﻋﺸَﺒْﺖ ﺍﻧﺰﻝ (‬

‫ﺷﻌﺮ ﻭﻣﺜﻞ ﰲ ﻃﻨﲔ ﺍﻟﺬﺑﺎﺏ‬

‫ﲔ ﺍﻟﺬﱢﺑﱠﺎ ِﻥ ﻭﺍﻟﺒﻌﻮﺽ ﻏﻨﺎ ًﺀ ﻭﻗﺎﻝ ﺍﻷﺧﻄ ﹸﻞ ﰲ ﺻﻔﺔ ﺍﻟﺜﱠﻮﺭ ‪ ) :‬ﻓﹶﺮﺩﹰﺍ ﺗﻐﻨﱢﻴﻪ ﺫﺑﱠﺎﻥ ﺍﻟﺮﱢﻳﺎﺽ ﻛﻤﺎ **‬ ‫ﺏ ﺗﺴﻤّﻲ ﻃﹶﻨ َ‬ ‫ﻭﺍﻟﻌﺮ ُ‬
‫ﺞ ﻋِﻨﺪ ﺃﺳْﻮﺍ ﹺﺭ ( ﻭﻗﺎ ﹶﻝ َﺣﻀْﺮﻣﻲﱡ ﺑﻦ ﻋﺎﻣ ﹴﺮ ﰲ ﻃﻨﲔ ﺍﻟﺬﺑﺎﺏ ‪ ) :‬ﻣﺎ ﺯﺍﻝ ﺇﻫﺪﺍ ُﺀ ﺍﻟﻘﹶﺼﺎﺋ ِﺪ ﺑﻴﻨَﻨَﺎ **‬
‫ﺼ ْﻨ ﹴ‬
‫ﻏﹶﻨّﻰ ﺍﻟﻐﻮﺍﹸﺓ ﹺﺑ َ‬
‫ﲔ ﺫﹸﺑﺎﺏ ‪.‬‬
‫َﺷ ْﺘ َﻢ ﺍﻟﺼﱠﺪﻳ ﹺﻖ ﻭﻛ ﹾﺜ َﺮ ﹶﺓ ﺍﻷﻟﻘﺎﺏ ( ﻭﻳﻘﺎﻝ ‪ :‬ﻣﺎ ﻗﻮﱄ ﻫﺬﺍ ﻋﻨﺪﻙ ﺇﻻﹼ ﻃﻨ ُ‬

‫ﺳﻔﺎﺩ ﺍﻟﺬﺑﺎﺏ ﻭﺃﻋﻤﺎﺭﻫﺎ‬

‫ﻭﻟﻠﺬﱡﺑﺎﺏ ﻭﻗﺖٌ ﻬﺗﻴﺞ ﻓﻴ ِﻪ ﻟﻠﺴﱢﻔﺎﺩ ﻣﻊ ﻗﺼﺮ ﺃﻋﻤﺎﺭﻫﺎ ﻭﰲ ﺍﳊﺪﻳﺚ ‪ :‬ﺃﻥﱠ ﻋُ ْﻤ َﺮ ﺍﻟﺬﺑﺎﺏ ﺃﺭﺑﻌﻮﻥ ﻳﻮﻣﹰﺎ ﻭﳍﺎ ﺃﻳﻀﹰﺎ‬
‫ﺞ ﰲ ﺃ ﹾﻛ ﹺﻞ ﺍﻟﻨّﺎﺱ‬
‫ﻭﻗﺖ َﻫ ْﻴ ﹴ‬

‫ﺏ ﺩﻣﺎﺋﻬﻢ ﻭﺇﳕﺎ ﻳﻌﺮﺽ ﻫﺬﺍ ﺍﻟﺬﱢﺑﱠﺎﻥ ﰲ ﺍﻟﺒﻴﻮﺕ ﻋﻨﺪ ﻗﺮﺏ ﺃﻳﱠﺎﻣﻬﺎ ﻓﺈﻥﹼ ﻫﻼﻛﻬﺎ ﻳﻜﻮﻥ ﺑﻌﺪ ﺫﻟﻚ‬
‫ﻭﻋﻀّﻬﻢ ﻭﺷُﺮ ﹺ‬
‫ﺖ ﻣﻦ ﺍﻷﻭﻗﺎﺕ ﻣﻦ ﺣﺘﻮﻑ ﺍﻹﺑﻞ ﻭﺍﻟﺪﻭﺍ ﺏﱢ ‪.‬‬ ‫ﻭﺷﻴﻜﺎﹰ ﻭﺍﻟﺬﱢﺑﱠﺎﻥ ﰲ ﻭﻗ ٍ‬

‫ﻋﻠﺔ ﺷﺪﺓ ﻋﺾ ﺍﻟﺬﺑﺎﺏ‬

‫ﻭﺍﻟﺬﱡﺑﺎﺏ ﻭﺍﻟﺒَﻌﻮﺽ ﻣﻦ‬

‫ﺫﻭﺍﺕ ﺍﳋﺮﺍﻃﻴﻢ‬

‫ﺖ ﻋﻠﻰ ﺧﺮْﻕ ﺍﳉﻠﻮﺩ ﺍﻟﻐﻼﻅ ﻭﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ ﰲ ﻭﺻﻒ ﺍﻟﺒﻌﻮﺿﺔ ‪ ) :‬ﻣﺜﻞ ﺍﻟﺴﱡﻔﺎ ِﺓ ﺩﺍﺋﻢ‬ ‫ﻭﻟﺬﻟﻚ ﺍﺷﺘﺪﱠ ﻋﻀﱡﻬﺎ ﻭﻗﻮﻳ ْ‬
‫ﺐ ﰲ ﺧﺮﻃﻮﻣﻬﺎ ِﺳﻜﱢﻴﻨُﻬﺎ ( ) ﺫﻭﺍﺕ ﺍﳋﺮﺍﻃﻴﻢ ( ﻭﻗﺎﻟﻮﺍ ‪ :‬ﺫﻭﺍﺕ ﺍﳋﺮﺍﻃﻴﻢ ﻣﻦ ﻛﻞﱢ ﺷﻲﺀ ﺃﻗﻮﻯ‬ ‫ﻃﻨﻴﻨُﻬﺎ ** ﺭﻛﱢ َ‬
‫ﻋﻀّﹰﺎ ﻭﻧَﺎﺑﹰﺎ ﻭﻓﻜﹼﹰﺎ ﻛﺎﻟﺬﻳﺐ ﻭﺍﳋﻨﺰﻳﺮ ﻭﺍﻟﻜﻠﺐ ﻭﺃﻣّﺎ ﺍﻟﻔﻴﻞ ﻓﺈﻥﹼ ﺧﺮﻃﻮﻣَﻪ ﻫﻮ ﺃﻧﻔﻪ ﻛﻤﺎ ﺃﻥﱠ ﻟﻜﻞﱢ ﺷﻲ ٍﺀ ﻣﻦ ﺍﳊﻴﻮﺍﻥ‬
‫ﻂ‬
‫ﺕ ﰲ ﺍﻟﻘﺼَﺒ ِﺔ ﺑﺎﻟﻨّﻔﺦ ﻭﻣﱴ ﺗﻀﺎ ﹶﻏ ﹶ‬
‫ﺃﻧﻔﹰﺎ ﻭﻫﻮ ﻳﺪﻩ ﻭﻣﻨﻪ ﻳُﻐَﻨﱢﻲ ﻭﻓﻴﻪ ﳚﺮﻱ ﺍﻟﺼﱠﻮﺕ ﻛﻤﺎ ﻳُﺠﺮﻱ ﺍﻟﺰﱠﺍﻣ ُﺮ ﺍﻟﺼﱠﻮ َ‬
‫ﻂ ﺃﻭ ﻋﻠﻰ ﻗﺪﺭ ﺍﻟﺜﹼﻘﺐ ‪.‬‬
‫ﺕ ﻋﻠﹶﻰ ﻗﺪْﺭ ﺍﻟﻀّ ْﻐ ِ‬
‫ﺍﳍﻮﺍ ُﺀ ﺻﻮﱠ َ‬

‫ﺃﻣﺜﺎﻝ ﻣﻦ ﺍﻟﺸﻌﺮ ﰲ ﺍﻟﺬﺑﺎﺏ‬

 ‫ﻭﺍﻟﺬﺑﺎﺏ ‪ :‬ﺍﺳﻢ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻟﺬﹼﺑّﺎﻥ ‪ :‬ﺍﺳﻢ ﺍﳉﻤﺎﻋﺔ ﻭﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ ﺍﻟﺘﱠﺼﻐﲑ ﻭﺍﻟﺘﻘﻠﻴ ﹶﻞ ﺿﺮﺑﻮﺍ ﺑﺎﻟﺬﺑﱠﺎﻥ ﺍﳌﺜﻞ ﻗﺎﻝ‬
‫ﺏ ( ) ﻭﻣﺎ ﺭ ﻭّﺣْﺘﻨﺎ ﻟﺘ ﹸﺬﺏﱠ ﻋﻨﺎ **‬
‫ﻚ ﺣﺘﱠﻰ ** ﺣَﺴﺒﺖُ ﺍﳋﹸ ْﺒ َﺰ ﰲ ﺟ ﻮﱢ ﺍﻟﺴﱠﺤﺎ ﹺ‬
‫ﺖ ﺍﳋﺒ َﺰ ﻋﺰﱠ ﻟﺪَﻳ َ‬
‫ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﺭﺃﻳ ُ‬
‫ﺖ َﻣ ْﺮﺯﹺﻳﺔ ﺍﻟﺬﱡﺑﺎﺏ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﳌﺎ ﺭﺃﻳﺖ ﺍﻟﻘﺼْﺮ ﺃﹸ ﹾﻏ ِﻠ َﻖ ﺑﺎﺑ ُﻪ ** ﻭﺗﻌﻠﱠﻘﺖ ﻫَﻤﺪﺍﻥ ﺑﺎﻷﺳﺒﺎﺏ ( )‬‫ﻭﻟﻜ ْﻦ ِﺧ ﹾﻔ َ‬
‫ﺏ(‬
‫ﺲ ﺃ ْﻳ ﹺﺮ ﺫﺑﺎ ﹺ‬
‫ﺖ ﺃﻥﹼ ﺇﻣَﺎﺭﺓ ﺍﺑﻦ ﻣﻀﺎﺭﺏ ** ﱂ ﻳﺒﻖ ﻣﻨﻬﺎ ﻗِﻴ ُ‬
‫ﺃﻳﻘﻨ ُ‬

‫ﻗﺎﻝ ﺑﻌﻀﻬﻢ ‪ :‬ﱂ ﻳﺬﻫﺐ ﺇﱃ ﻣﻘﺪﺍﺭ ﺃﻳْﺮﻩ ﻭﺇﳕﺎ ﺫﻫﺐ ﺇﱃ ﻣﺜﻞ ﻗﻮﻝ ﺍﺑﻦ ﺃﲪﺮ ‪ ) :‬ﻣﺎ ﻛﻨﺖ ﻋ ْﻦ ﻗﻮﻣﻲ ﲟﻬﺘﻀﻢ **‬
‫ﺽ ﻓﻘ ْﺪ ** ﺃﻗﺼﺮﺕ ﻻ ﻧُﺠْﺢٌ ﻭﻻ ُﻋ ﹾﺬ ُﺭ ( ﻗﺎﻝ ‪ :‬ﻭﻟﻴﺲ ﺷﻲٌ ﳑﺎ ﻳﻄﲑ‬ ‫ﻟﻮ ﺃﻥﱠ ﻣﻌﺼﻴّﹰﺎ ﻟﻪ ﺃﻣ ُﺮ ( ) ﻛﻠﻔﹼﺘﲏ ُﻣﺦﱠ ﺍﻟﺒَﻌﻮ ﹺ‬
‫ﺏ ﺣَﺴﻮﹰﺍ ﺃﻭ ﻋﺒﱠﺔ ﺑﻌﺪ َﻋﺒّﺔ‬
‫ﺕ ﺍﻷﺭﺑﻊ ﻭﺃﻣّﺎ ﺍﻟﻄﹼﲑ ﻓﺈﻧﱠﻬﺎ ﺗﺸﺮ ُ‬
‫ﻳ ﹶﻠﻎﹸ ﰲ ﺍﻟﺪّﻡ ﻭﺇﳕﺎ ﻳﻠﻎ ﰲ ﺍﻟﺪﻣﺎﺀ ﻣﻦ ﺍﻟﺴﱢﺒﺎﻉ ﺫﻭﺍ ُ‬
‫ﻭﻧُﻐﺒ ﹰﺔ ﺑﻌﺪ ﻧﻐﺒﺔ ﻭﺳﺒﺎﻉ ﺍﻟﻄﹼﲑ ﻗﻠﻴﻠﺔ ﺍﻟﺸﱡﺮﺏ ﻟﻠﻤﺎﺀ ﻭﺍﻷُﺳﺪ ﻛﺬﻟﻚ ﻗﺎﻝ ﺃﺑﻮ ُﺯﺑَﻴﺪ ﺍﻟﻄﺎﺋﻲ ‪ ) :‬ﺗﺬﺏﱡ ﻋﻨ ُﻪ ﻛﻒﱞ ﻬﺑﺎ‬
‫ﺱ(‬‫ﺭَﻣﻖٌ ** ﻃﲑﹰﺍ ﻋﻜﻮﻓﹰﺎ ﻛﺰُ ﻭﱠ ﹺﺭ ﺍﻟﻌُﺮُ ﹺ‬

‫ﺲ(‬‫) ﺇﺫﺍ ﻭﱏ ﻭ ْﻧﻴَﺔ َﺩﻟﹶﻔ َﻦ ﻟﻪ ** ﻓﻬﻦﱠ ِﻣ ْﻦ ﻭﺍﻟ ﹴﻎ ﻭﻣُﻨَْﺘ ﹺﻬ ﹺ‬

‫ﻗﺎﻝ ‪ :‬ﻭﺍﻟﻄﹼﲑ ﻻ ﺗﻠﻎ ﻭﺇﳕﺎ ﻳﻠ ﹶﻎ ﺍﻟﺬﺑﺎﺏ ﻭﺟﻌﻠﻪ ﻣﻦ ﺍﻟﻄﹼﲑ ﻭﻫﻮ ﻭﺇﻥ ﻛﺎﻥ ﻳﻄﲑ ﻓﻠﻴﺲ ﺫﻟﻚ ﻣﻦ ﺃﲰﺎﺋﻪ ﻓﺈﺫ ﻗﺪ ﺟﺎﺯ‬
‫ﺃﻥ ﻳﺴﺘﻌﲑ ﻟﻪ ﺍﺳﻢ ﺍﻟﻄﺎﺋﺮ ﺟﺎﺯ ﺃﻥ ﻳﺴﺘﻌﲑ ﻟﻠﻄﲑ ﻭﻟﹾﻎ ﺍﻟﺴﱢﺒﺎﻉ ﻓﻴﺠﻌَﻞ ﺣﺴْﻮﻫﺎ ﻭﻟﹾﻐﹰﺎ ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﺳﺮﺍﻉ ﺇﱃ‬
‫ﻭﻟﹾﻎ ﺍﻟﺪﻣﺎ ِﺀ ﺭﻣﺎﺣﻬﻢ ** ﻭﰲ ﺍﳊﺮﺏ ﻭﺍﳍﻴﺠﺎﺀ ﺃﹸﺳْﺪٌ ﺿﺮﺍ ِﻏﻢُ (‬

‫ﺧﺼﻠﺘﺎﻥ ﳏﻤﻮﺩﺗﺎﻥ ﰲ ﺍﻟﺬﺑﺎﺏ‬

‫ﻗﺎﻝ ﻭﰲ ﺍﻟﺬﺑﺎﺏ ﺧﺼﻠﺘﺎﻥ ﻣﻦ ﺍﳋﺼﺎﻝ ﺍﶈﻤﻮﺩﺓ ‪.‬‬

‫ﺃﻣﱠﺎ ﺇﺣﺪﺍﳘﺎ ‪ :‬ﻓﻘﹸﺮﺏ ﺍﳊﻴﻠﺔ ﻟﺼﺮﻑ ﺃﺫﺍﻫﺎ ﻭﺩﻓﻊ ﻣﻜﺮﻭﻫﻬﺎ ﻓﻤﻦ ﺃﺭﺍﺩ ﺇﺧﺮﺍﺟﻬﺎ ﻣﻦ ﺍﻟﺒﻴﺖ ﻓﻠﻴﺲ ﺑﻴَﻨ ُﻪ ﻭﺑﲔ ﺃﻥ‬
‫ﺖ ﻋﻠﻰ ﺍﳌﻘﺪﺍ ﹺﺭ ﺍﻷ ﻭّ ﹺﻝ ﻣﻦ ﺍﻟﻀﱢﻴﺎﺀ ﻭﺍﻟ ِﻜﻦﱢ ﺑﻌﺪ ﺇﺧﺮﺍﺟﻬﺎ ﻣﻊ ﺍﻟﺴﱠﻼﻣﺔ ﻣﻦ ﺍﻟﺘﺄﺫﻱ ﺑﺎﻟﺬﺑﺎﻥ ﺇﻻﹼ ﺃﻥ ﻳُﻐﻠ َﻖ‬ ‫ﻳﻜﻮ ﹶﻥ ﺍﻟﺒﻴ ُ‬
‫ﺢ‬
‫ﺐ ﺍﻟﻀﻮﺀ ﻭﺍﳍﺮَﺏ ﻣﻦ ﺍﻟﻈﻠﻤﺔ ﻓﺈﺫﺍ ﺃﹸﺭﺧﻲ ﺍﻟﺴﱢﺘ ُﺮ ﻭﻓﺘ َ‬ ‫ﺏ ﻓﺈﻧﱠ ُﻬﻦﱠ ﻳﺘﺒﺎﺩﺭﻥ ﺇﱃ ﺍﳋﺮﻭﺝ ﻭﻳﺘﺴﺎَﺑ ﹾﻘ َﻦ ﰲ ﻃﹶﻠ ﹺ‬ ‫ﺍﻟﺒﺎ ُ‬
‫ﺏ ﻋﺎﺩ ﺍﻟﻀﱠﻮ ُﺀ ﻭﺳ ِﻠ َﻢ ﺃﻫﻠﹸﻪ ﻣﻦ ﻣﻜﺮﻭ ِﻩ ﺍﻟﺬﺑﺎﺏ ﻓﺈ ﹾﻥ ﻛﺎﻥ ﰲ ﺍﻟﺒﺎﺏ ﺷﻖّ ﻭﺇﻻﹼ ﺟَﺎﰱ ﺍﳌﻐﻠ ُﻖ ﺃﺣ َﺪ ﺍﻟﺒﺎﺑَﲔ ﻋﻦ‬ ‫ﺍﻟﺒﺎ ُ‬
‫ﺻﺎﺣﺒﻪ‬

‫ﻭﱂ ﻳﻄﺒﻘﻪ ﻋﻠﻴﻪ ﺇﻃﺒﺎﻗﹰﺎ ﻭﺭﺑّﻤﺎ ﺧﺮﺟْﻦ ﻣﻦ ﺍﻟﻔﺘْﺢ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺑﲔ ﺃﺳﻔﻞ ﺍﻟﺒﺎﺏ ﻭﺍﻟﻌﺘﺒﺔ ﻭﺍﳊﻴﻠ ﹸﺔ ﰲ ﺇﺧﺮﺍﺟﻬﺎ‬
‫ﻭﺍﻟﺴﱠﻼﻣ ِﺔ ﻣﻦ ﺃﺫﺍﻫﺎ ﻳﺴﲑﺓ ﻭﻟﻴﺲ ﻛﺬﻟﻚ ﺍﻟﺒﻌﻮﺽ ﻷﻥﱠ ﺍﻟﺒﻌﻮﺽ ﺇﳕﺎ ﻳﺸﺘﺪﱡ ﺃﺫﺍﻩ ﻭﻳﻘﻮﻯ ﺳﻠﻄﺎﻧُﻪ ﻭﻳﺸﺘﺪﱡ ﹶﻛﻠﹶﺒﻪ ﰲ‬
‫ﺱ ﺃ ﹾﻥ ﻳُﺪﺧﻠﻮﺍ ﻣﻨﺎﺯﻟﹶﻬﻢ ﻣﻦ ﺍﻟﻀﱢﻴﺎﺀ ﻣﺎ ﳝﻨ ُﻊ ﻋ َﻤ ﹶﻞ‬
‫ﺍﻟﻈﻠﻤ ِﺔ ﻛﻤﺎ ﻳﻘﻮَﻯ ﺳﻠﹸﻄﺎﻥ ﺍﻟﺬﺑﺎﻥ ﰲ ﺍﻟﻀﻴﺎﺀ ﻭﻟﻴﺲ ﳝﻜ ُﻦ ﺍﻟﻨّﺎ َ‬
‫ﻒ ﻻ ﺻ ْﺒ َﺮ‬‫ﺲ ﺍﻟﺼﻴﱡ ِ‬‫ﺲ ﻭﺍﻟﺒﻌﻮﺽ ﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﰲ ﺍﻟﺼﻴﱠﻒ ﻭﴰ ُ‬ ‫ﺍﻟﺒﻌﻮﺽ ﻷﻥﱠ ﺫﻟﻚ ﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﺑﺈﺩﺧﺎﻝ ﺍﻟﺸﱠﻤ ﹺ‬
‫ﺾ‬
‫ﳊﺮﱢ ﻭﻗﺪ ﻳﻔﺎﺭﻕ ﺍﳊﺮﱡ ﺍﻟﻀﻴﺎﺀ ﰲ ﺑﻌ ﹺ‬ ‫ﺽ ﺿﻴﺎﺀٌ ﺍﻧﻔﺼ ﹶﻞ ﻣﻦ ﺍﻟﺸﻤﺲ ﺇﻻﹼ ﻭﻣَﻌﻪ ﻧﺼﻴﺒ ُﻪ ﻣﻦ ﺍ ﹶ‬‫ﻋﻠﻴﻬﺎ ﻭﻟﻴﺲ ﰲ ﺍﻷﺭ ﹺ‬
‫ﳊﺮﱠ ﰲ ﻣﻜﺎ ٍﻥ ﻣﻦ ﺍﻷﻣﺎﻛﻦ ‪.‬‬
‫ﺍﳌﻮﺍﺿﻊ ﻭﺍﻟﻀﱢﻴﺎ ُﺀ ﻻ ﻳﻔﺎ ﹺﺭﻕُ ﺍ ﹶ‬
‫ﻓﺈﻣﻜﺎﻥ ﺍﳊِﻴﻠﺔ ﰲ ﺍﻟﺬﺑﺎﺏ ﻳﺴﲑ ﻭﰲ ﺍﻟﺒَﻌﻮﺽ ﻋﺴﲑ ‪.‬‬
 ‫ﻭﺍﻟﻔﻀﻴﻠﺔ ﺍﻷﺧﺮﻯ ‪ :‬ﺃﻧﻪ ﻟﻮﻻ ﺃﻥ ﺍﻟﺬﹼﺑﺎﺑﺔ ﺗﺄﻛﻞ ﺍﻟَﺒﻌُﻮﺿﺔ ﻭ ﺗﻄﻠﺒﻬﺎ ﻭﺗﻠﺘﻤﺴﻬﺎ ﻋﻠﻰ ﻭﺟﻮ ِﻩ ﺣﻴﻄﺎﻥ ﺍﻟﺒﻴﻮﺕ ﻭﰲ‬
‫ﺍﻟﺰﻭﺍﻳﺎ ﳌﺎ ﻛﺎﻥ ﻷَﻫﻠﻬﺎ ﻓﻴﻬﺎ ﻗﹶﺮﺍﺭ ‪.‬‬

‫ﺍﳊﻜﻤﺔ ﰲ ﺍﻟﺬﺑﺎﺏ‬

‫ﺕ ﻳﻮﻡ ‪ :‬ﻫﻞ ﺗﻌْﺮﻓﹸﻮﻥ ﺍﳊِﻜﻤﺔ ﺍﻟﱵ‬

‫ﺾ ﺍﻟﺜﻘﺎﺕ ﺃﻧﻪ ﻗﺎﻝ ﳍﻢ ﺫﺍ َ‬
‫ﻭﺫﻛﹶﺮ ﳏﻤﺪ ﺑﻦ ﺍﳉﻬﻢ ﻓﻴﻤﺎ ﺧﺒﱠﺮﱐ َﻋﻨْﻪ ﺑﻌ ُ‬
‫ﺍﺳﺘ ﹶﻔﺪْﻧﺎﻫﺎ ﰲ ﺍﻟﺬﱡﺑﺎﺏ ﻗﺎﻟﻮﺍ ‪ :‬ﻻ ‪.‬‬

‫ﻗﺎﻝ ‪ :‬ﺑﻠﻰ ﺇﻧّﻬﺎ ﺗﺄﻛﻞ ﺍﻟﺒﻌﻮﺽ ﻭﺗﺼﻴﺪﻩ ﻭﺗﻠﻘﻄﻪ ﻭﺗﻔﻨﻴﻪ ‪ :‬ﻭﺫﻟﻚ ﺃﻧّﻲ ﻛﻨﺖ ﺃﺭﹺﻳﺪ ﺍﻟﻘﺎﺋﻠﺔ ﻓﺄﻣﺮْﺕ ﺑﺈﺧﺮﺍﺝ ﺍﻟﺬﱡﺑﺎﺏ‬
‫ﺽ ﰲ ﺳﻠﻄﺎﻥ ﺍﻟﺒﻌﻮﺽ‬ ‫ﻕ ﺍﻟﺒﺎﺏ ﻗﺒ ﹶﻞ ﺫﻟﻚ ﺑﺴﺎﻋﺔ ﻓﺈﺫﺍ ﺧﺮﺟﻦ ﺣﺼﻞ ﰲ ﺍﻟﺒﻴﺖ ﺍﻟﺒﻌﻮ ُ‬ ‫ﺡ ﺍﻟﺴﱢﺘ ﹺﺮ ﻭﺇﻏﻼ ﹺ‬ ‫ﻭ ﹶﻃ ْﺮ ﹺ‬
‫ﺖ ﺫﺍﺕ ﻳﻮ ﹴﻡ ﺍﳌﻨ ﹺﺰ ﹶﻝ ﰲ ﻭﻗﺖ ﺍﻟﻘﺎﺋﻠﺔ‬
‫ﻼ ﺷﺪﻳﺪﹰﺍ ﻓﺄﺗﻴ ُ‬‫ﺖ ﺃﺩﺧ ﹸﻞ ﺇﱃ ﺍﻟﻘﺎﺋﻠﺔ ﻓﻴﺄﻛﻠﲏ ﺍﻟﺒﻌﻮﺽ ﺃﻛ ﹰ‬ ‫ﺿ ﹺﻊ ﻗ ﻮﱠﺗﻪ ﻓﻜﻨ ُ‬
‫ﻭﻣﻮ ِ‬
‫ﺖ ﻣﻔﺘﻮﺡٌ ﻭﺍﻟﺴﱢﺘ ُﺮ ﻣﺮﻓﻮﻉ ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﻐﻠﻤﺎﻥ ﺃﻏﻔﻠﻮﺍ ﺫﻟﻚ ﰲ ﻳﻮﻣﻬﻢ ﻓﻠﻤﺎ ﺍﺿﻄﺠ َﻌﺖُ ﻟﻠﻘﺎﺋﻠﺔ ﱂ‬ ‫ﻓﺈﺫﺍ ﺫﻟﻚ ﺍﻟﺒﻴ ُ‬
‫ﺖ ﰲ ﻋﺎﻓﻴﺔ ﻓﻤﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﻐﺪ ﻋﺎﺩُﻭﺍ ﺇﱃ‬ ‫ﺃﺟﺪ ﻣﻦ ﺍﻟﺒﻌﻮﺽ ﺷﻴﺌﹰﺎ ﻭﻗﺪ ﻛﺎﻥ ﻏﻀﱯ ﺍﺷﺘﺪﱠ ﻋﻠﻰ ﺍﻟﻐِﻠﻤﺎﻥ ﻓﻨﻤ ُ‬
‫ﺏ ﻳﻮﻣﹰﺎ ﺁﺧﺮ‬‫ﺽ ﻛﺜﲑ ﰒ ﺃﻏﻔﻠﻮﺍ ﺇﻏﻼﻕ ﺍﻟﺒﺎ ﹺ‬ ‫ﺲ ﺍﻟﻘﺎﺋﻠﺔ ﻓﺈﺫﺍ ﺍﻟﺒﻌﻮ ُ‬
‫ﺖ ﺃﻟﺘﻤ ُ‬
‫ﺝ ﺍﻟﺬﹼﺑﺎﺏ ﻓﺪﺧﻠ ُ‬
‫ﺇﻏﻼﻕ ﺍﻟﺒﺎﺏ ﻭﺇﺧﺮﺍ ﹺ‬
‫ﺕ ﺇﱃ ﺍﻟﻘﺎﺋﻠﺔ ﱂ ﺃﺟ ْﺪ ﺑﻌﻮﺿ ﹰﺔ ﻭﺍﺣﺪ ﹰﺓ ﻓﻘﻠﺖ ﰲ ﻧﻔﺴﻲ ﻋﻨﺪ ﺫﻟﻚ ‪ :‬ﺃﺭﺍﱐ‬ ‫ﻓﻠﻤﺎ ﺭﺃﻳﺘﻪ ﻣﻔﺘﻮﺣﹰﺎ ﺷﺘﻤُﺘ ُﻬ ْﻢ ﻓﻠﻤﱠﺎ ﺻﺮ ُ‬
‫ﺏ ﺗﺮْﻙ ﺇﻏﻼﻕ‬
‫ﺖ ﰲ ﻳَ ﻮْﻣَﻲ ﺍﻹ ﹾﻏﻔﹶﺎ ﹺﻝ ﻭَﺍﻟﺘﱠﻀْﻴﻴﻊ ﻭﺍﻣﺘَﻨ َﻊ ﻣﻨﱢﻲ ﺍﻟﻨﱠﻮ ُﻡ ﰲ ﺃﻳﱠﺎﻡ ﺍﻟﺘﺤﻔﱡﻆ ﻭﺍﻻﺣﺘﺮﺍﺱ ﻓِﻠ َﻢ ﻻ ﺃﺟﺮﱢ ُ‬
‫ﻗﺪ ﳕ ُ‬
‫ﺖ‬
‫ﺍﻟﺒﺎﺏ ﰲ ﻳﻮﻣﻲ ﻫﺬﺍ ﻓﺈﻥ ﳕ ُ‬

‫ﺖ ﺃﻥﱠ ﺍﻟﺼّﻮﺍﺏ ﰲ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﺬﱢﺑﺎﻥ ﻭﺑﲔ ﺍﻟﺒﻌﻮﺽ‬

‫ﺽ ﺃﺫﹰﻯ ﻣﻊ ﻓﺘﺢ ﺍﻟﺒﺎﺏ ﻋﻠﻤ ُ‬
‫ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻻ ﺃﻟﻘﻰ ﻣﻦ ﺍﻟﺒَﻌﻮ ﹺ‬
‫ﺐ ﻣﺎ ﹸﻛﻨﱠﺎ ﻧﺒﺎﻋﺪ ﻓﻔﻌﻠﺖُ ﺫﻟﻚ ﻓﺈﺫﺍ ﺍﻷﻣﺮ ﻗﺪ ﰎﹼ ﻓﺼﺮﻧﺎ ﺇﺫﺍ‬
‫ﺡ ﺃﻣﺮﻧﺎ ﰲ ﺗﻘﺮﻳ ﹺ‬
‫ﻓﺈﻥﱠ ﺍﻟﺬﱢﺑّﺎﻥ ﻫﻲ ﺍﻟﱵ ﺗُﻔﻨﻴﻪ ﻭﺃﻥﱠ ﺻﻼ َ‬
‫ﺝ ﺍﻟﺬﱢﺑّﺎ ِﻥ ﺃﺧﺮﺟْﻨﺎﻫﺎ ﺑﺄﻳﺴ ﹺﺮ ﻓﻬﺎﺗﺎﻥ َﺧﺼْﻠﺘﺎﻥ ﻣﻦ ﻣﻨﺎﻗﺐ ﺍﻟﺬﱢﺑّﺎﻥ ‪.‬‬
‫ﺃﺭﺩْﻧﺎ ﺇﺧﺮﺍ َ‬
‫ﲑ ﳑّﺎ ﺗﺮﻭْﻥ ﻣﻦ ﻋﻼﺝ ﺍﻟﻘﻮﺍﺑﻞ ﻭﺍﻟﻌﺠﺎﺋﺰ‬‫ﻃﺐّ ﺍﻟﻘﻮﺍﺑﻞ ﻭﺍﻟﻌﺠﺎﺋﺰ ﻭﻛﺎﻥ ﳏﻤﺪ ﺑﻦ ﺍﳉﻬﻢ ﻳﻘﻮﻝ ‪ :‬ﻻ ﺗﺘﻬﺎﻭﻧﻮﺍ ﺑﻜﺜ ﹴ‬
‫ﻓﺈﻥﹼ ﻛﺜﲑﹰﺍ ﻣﻦ ﺫﻟﻚ ﺇﳕﺎ ﻭﻗﻊ ﺇﻟﻴﻬﻦﱠ ﻣﻦ ﻗﺪﻣﺎﺀ ﺍﻷﻃﺒﺎﺀ ﻛﺎﻟﺬﹼﺑﺎﻥ ﻳُﻠﻘﻰ ﰲ ﺍﻹﲦِﺪ ﻭﻳﺴﺤﻖ ﻣﻌﻪ ﻓﻴﺰﻳﺪ ﺫﻟﻚ ﰲ ﻧﻮﺭ‬
‫ﺍﻟﺒﺼﺮ ﻭﻧﻔﺎﺫ ﺍﻟﻨﻈﺮ ﻭﰲ ﺗﺸﺪﻳﺪ ﻣﺮﺍﻛﺰ ﺷﻌﺮ ﺍﻷﺷﻔﺎﺭ ﰲ ﺣﺎﻓﹶﺎﺕ ﺍﳉﹸﻔﻮﻥ‬

‫ﺖ ﻟﻪ ﻣﺮﱠﺓ ‪ :‬ﻗﻴﻞ ﳌﺎﺳَﺮﺟَﻮﻳﻪ ‪ :‬ﻣﺎ ﺑﺎ ﹸﻝ ﺍﻷ ﹶﻛﺮَﺓ ﻭ ُﺳﻜﱠﺎﻥ ﺍﻟﺒﺴﺎﺗﲔ ﻣﻊ ﺃﻛﻠﻬﻢ‬ ‫ﻧﻔﻊ ﺩﻭﺍﻡ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﳋﻀﺮﺓ ﻭﻗﻠ ُ‬
‫ﺍﻟﻜﺮﱠﺍﺙ ﻭﺍﻟﺘﻤﺮ ﻭﺷﺮﻭﻬﺑﻢ ﻣﺎﺀ ﺍﻟﺴّﻮﺍﻗﻲ ﻋﻠﻰ ﺍﳌﺎﱀ ﺃﻗﻞﱠ ﺍﻟﻨﱠﺎﺱ ُﺧﻔﹾﺸﺎﻧﹰﺎ ﻭﻋﻤﻴﺎﻧﹰﺎ ﻭ ُﻋﻤْﺸﺎﻧﹰﺎ ﻭﻋﻮﺭﹰﺍ ﻗﺎﻝ ‪ :‬ﺇﱐ‬
‫ﻓﻜﹼﺮﺕ ﰲ ﺫﻟﻚ ﻓﻠﻢ ﺃﺟﺪ ﻟﻪ ﻋﻠﹼ ﹰﺔ ﺇﻻﹼ ﻃﻮ ﹶﻝ ﻭﻗﻮﻉ ﺃﺑﺼﺎ ﹺﺭ ِﻫ ْﻢ ﻋﻠﻰ ﺍﳋﹸﻀْﺮﺓ ‪.‬‬
‫ﻣﻦ ﻻ ﻳﺘﻘﺰﱠﺯ ﻣﻦ ﺍﻟﺬﹼﺑّﺎﻥ ﻭﺍﻟﺰﻧﺎﺑﲑ ﻭﺍﻟﺪّﻭﺩ (‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺍﳉﻬﻢ ‪ :‬ﻭﻣﻦ ﺃﻫﻞ ﺍﻟﺴﱡﻔﺎﻟﺔ ﻧﺎﺱٌ ﻳﺄﻛﻠﻮﻥ ﺍﻟﺬﹼﺑﺎﻥ ﻭ ُﻫ ْﻢ ﻻ ﻳﺮﻣﺪﻭﻥ ﻭﻟﻴﺲ ﻟﺬﻟﻚ ﺃﻛﻠﻮﻩ ﻭﺇﳕﺎ ُﻫ ْﻢ ﻛﺄﹶﻫﻞ‬
‫ﺧُﺮﺍﺳﺎﻥ ﺍﻟﺬﻱ ﻳﺄﻛﻠﻮﻥ ﻓﺮﺍﺥ ﺍﻟﺰﱠﻧﺎﺑﲑ ﻭﺍﻟﺰﱠﻧﺎﺑﲑ ﺫِﺑﺎﻥ ﻭﺃﺻﺤﺎﺏ ﺍﳉﱭ ﺍﻟﺮﱠﻃﺐ ﻳﺄﺧﺬﻭﻥ ﺍﳉﺒﻨﺔ ﺍﻟﱵ ﻗﺪ َﻧﻐِﻠﺖ‬
 ‫ﺩﻭﺩﹰﺍ ﻓﻴﻨﻜﺘﻬﺎ ﹶﺃ َﺣﺪُﻫﻢ ﺣﺘﱠﻰ ﳜﺮُﺝ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺪﱡﻭﺩ ﰲ ﺭﺍ َﺣﺘِﻪ ﰒ ﻳﻘ َﻤﺤُﻬﺎ ﻛﻤﺎ ﻳﻘ َﻤﺢُ ﺍﻟﺴﱠﻮﻳﻖ ﻭﻛﺎﻥ ﺍﻟﻔﺮﺯﺩﻕ‬
‫ﻳﻘﻮﻝ ‪ :‬ﻟﻴﺖ ﺃﻧﱠﻬ ْﻢ ﺩﻓﻌﻮﺍ ﺇﱄﱠ‬

‫ﺿﺮْﺑﺔ ﻭﺍﺣﺪﺓ ﺩﻋﻮﺗﺎﻥ ﻃﺮﻳﻔﺘﺎﻥ ﻷﺣﺪ ﺍﻟﻘﺼﺎﺹ ﻭﻗﺎﻝ ﺛﹸﻤﺎﻣﺔ ‪ :‬ﺗﺴﺎﻗﻂ ﺍﻟﺬﺑّﺎﻥ ﰲ ﻣَﺮﻕ ﺑﻌﺾ‬
‫ﻧﺼﻴﱯ ﻣﻦ ﺍﻟﺬﺑﺎﻥ َ‬
‫ﺍﻟﻘﺼﱠﺎﺹ ﻭﻋﻠﻰ ﻭﺟْﻬﻪ ﻓﻘﺎﻝ ‪ :‬ﻛﺜﺮﱠ ﺍﻟﻠﹼ ُﻪ ﺑﻜﻦّ ﺍﻟﻘﺒﻮﺭ ﻭﺣﻜﻰ ﲦﺎﻣﺔ ﻋﻦ ﻫﺬﺍ ﺍﻟﻘﺎﺹﱢ ﺃﻧﻪ ﲰﻌﻪ َﺑ َﻌﺒﱠﺎﺩﺍﻥ ﻳﻘﻮﻝ ﰲ‬
‫ﺼﺼِﻪ ‪ :‬ﺍﻟﻠﹼﻬﻢﱠ ُﻣﻦﱠ ﻋﻠﻴﻨﺎ ﺑﺎﻟﺸﻬﺎﺩ ِﺓ ﻭﻋﻠﻰ ﲨﻴﻊ ﺍﳌﺴﻠﻤﲔ ‪ ) .‬ﻗﺼّﺔ ﰲ ﻋﻤﺮ ﺍﻟﺬﱡﺑﺎﺏ ( ﻭﻗﺎﻝ ﱄ ﺍﳌﻜﱢﻲﱡ ﻣﺮﱠﺓ ‪ :‬ﺇﳕﺎ‬
‫ﻗَ‬
‫ﻋﻤﺮ ﺍﻟﺬﺑّﺎﻥ ﺃﺭﺑﻌﻮ ﹶﻥ ﻳﻮﻣﹰﺎ ﻗﻠﺖ ‪ :‬ﻫﻜﺬﺍ ﺟﺎﺀ ﰲ ﺍﻷﺛﺮ ﻭﻛﻨّﺎ ﻳﻮﻣﺌﺬ ﺑﻮﺍﺳﻂ ﰲ ﺃﻳﱠﺎﻡ ﺍﻟﻌﺴﻜﺮ ﻭﻟﻴﺲ َﺑ ْﻌ َﺪ ﺃﺭﺽ‬

‫ﺖ ﺍﳊﺎﺋﻂ ﻭﻛﹶﺄﻥﱠ ﻋﻠﻴ ِﻪ ِﻣﺴْﺤﹰﺎ ﺷﺪﻳ َﺪ ﺍﻟﺴﱠﻮﺍﺩ ﻣﻦ ﻛﺜﺮﺓ ﻣﺎ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺬﺑّﺎﻥ‬

‫ﺍﳍﻨْﺪ ﺃﻛﺜ ُﺮ ﺫَﺑﺎﺑﹰﺎ ﻣﻦ ﻭﺍﺳﻂ ﻭﻟﺮﺑّﻤﺎ ﺭﺃﻳ َ‬
‫ﻓﻘﻠﺖ ﻟﻠﻤﻜﹼﻲﱢ ‪ :‬ﺃﺣﺴﺐ ﺍﻟﺬﺑﱠﺎﻥ ﳝﻮﺕ ﰲ ﻛﻞ ﺃﺭﺑﻌﲔ ﻳﻮﻣﹰﺎ ﻭﺇﻥ ﺷﺌﺖ ﻓﻔﻲ ﺃﻛﺜ َﺮ ﻭﺇﻥ ﺷﺌﺖ ﻓﻔﻲ ﺃﹶﻗﻞﱠ ﻭﳓ ُﻦ ﻛﻤﺎ‬
‫ﺗﺮﻯ ﻧﺪﻭﺳُﻬﺎ ﺑﺄﹶﺭﺟﻠﻨﺎ ﻭﳓﻦ ﻫﺎ ﻫﻨﺎ ﻣﻘﻴﻤﻮﻥ ﻣﻦ ﺃﻛﺜﺮ ﻣﻦ ﺃﺭﺑﻌﲔ ﻳﻮﻣﹰﺎ ﺑﻞ ﻣﻨﺬ ﺃﺷﻬﺮ ﻭﺃﺷﻬﺮ ﻭﻣﺎ ﺭﺃﻳﻨﺎ ﺫﺑﺎﺑﹰﺎ‬
‫ﺕ ﺃﻥ ﲤﻮﺕ‬ ‫ﻭﺍﺣﺪﹰﺍ ﻣﻴّﺘﹰﺎ ﻓﻠﻮ ﻛﺎﻥ ﺍﻷﻣﺮ ﻋﻠﻰ ﺫﻟﻚ ﻟﺮﺃﻳﻨﺎ ﺍﳌﻮﺗﻰ ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﺍﻷﺣﻴﺎﺀ ﻗﺎﻝ ‪ :‬ﺇﻥﱠ ﺍﻟﺬﹼﺑﺎﺑﺔ ﺇﺫﺍ ﺃﺭﺍﺩ ْ‬
‫ﺖ ﺇﱃ ﺑﻌﺾ ﺍﳋﺮﹺﺑﺎﺕ ﻗﻠﺖ ‪ :‬ﻓﺈﻧﱠﺎ ﻗﺪ ﺩﺧﻠﻨﺎ ﻛﻞﱠ َﺧﺮﹺﺑ ٍﺔ ﰲ ﺍﻟﺪﱡﻧْﻴﺎ ﻣَﺎ ﺭﺃﻳﻨَﺎ ﻓﻴﻬﺎ ﻗﻂ ﺫﺑﺎﺑﹰﺎ ﻣﻴّﺘﹰﺎ ‪.‬‬ ‫ﺫﻫﺒ ْ‬
‫ﺐ ﺍﻟﻌﻠﻞ ﻭﻛﺎﻥ ﻳﺪﱠﻋﻲ ﻛﻞﱠ ﺷﻲ ٍﺀ ﻋﻠﻰ ﻏﺎﻳﺔ ﺍﻹﺣﻜﺎﻡ‬ ‫ﳊﻴَﻞ ﻋﺠﻴ َ‬ ‫ﻒﺍ ِ‬‫ﳊﺠَﺞ ﹶﻇﺮﹺﻳ َ‬‫ﻟﻠ َﻤﻜِﻲ ﻭﻛﺎﻥ ﺍﳌﻜﹼﻲّ ﻃﻴّﺒﹰﺎ ﻃﻴّﺐ ﺍ ﹸ‬
‫ﻂ ﻻ ﻣﻦ‬
‫ﺤ ِﻜ ْﻢ ﺷﻴﺌﹰﺎ ﻗ ﱡ‬
‫ﻭﱂ ُﻳ ْ‬

‫ﺾ ﺃﺣﺎﺩﻳﹺﺜﻪ ﻭﺃﺧﱪﻙ ﻋﻦ ﺑﻌﺾ ﻋﻠﻠﻪ ِﻟَﺘ ﹶﻠﻬﱠﻰ ﻬﺑﺎ ﺳﺎﻋ ﹰﺔ‬

‫ﺍﳉﻠﻴﻞ ﻭﻻ ﻣﻦ ﺍﻟﺪﱠﻗﻴﻖ ﻭﺇ ﹾﺫ ﻗﺪ ﺟﺮﻯ ﺫِﻛﺮﻩ ﻓﺴﺄﺣﺪﱢﺛﻚ ﺑﺒﻌ ﹺ‬
‫ﰒ ﻧﻌﻮ َﺩ ﺇﱃ ﺑﻘﻴﺔ ﺫﻛﺮ ﺍﻟﺬﱢﺑﱠﺎﻥ ‪.‬‬
‫ﺼ َﺮ ﺑﺎﻟﱪﺍﺫﻳﻦ ﻭﻧﻈ َﺮ ﺇﱃ ﺑﺮﺫﻭﻥ ﻭﺍﻗﻒ ﻗﺪ ﺃﻟﻘﻰ ﺻﺎﺣﺒﻪ ﰲ ﻓﻴﻪ ﺍﻟﻠﱢﺠﺎﻡ ﻓﺮﺃﻯ‬‫ﻧﻮﺍﺩﺭ ﻟﻠﻤﻜﻲ ﺍﺩّﻋﻰ ﻫﺬﺍ ﺍﳌﻜﹼﻲﱡ ﺍﻟَﺒ َ‬
‫ﻓﺄﺱ ﺍﻟﻠﱢﺠﺎﻡ ﻭﺃﻳﻦ ﺑﻠ ﹶﻎ ﻣﻨﻪ ﻓﻘﺎﻝ ﱄ ‪ :‬ﺍﻟﻌﺠﺐ ﻛﻴﻒ ﻻ ﻳ ﹾﺬ َﺭﻋُﻪ ﺍﻟﻘﻲﺀ ﻭﺃﻧﺎ ﻟﻮ ﺃﺩﺧﻠﺖ ﺇﺻﺒﻌﻲ ﺍﻟﺼﻐﺮﻯ ﰲ‬
‫ﺖ ﺃﻧﱠﻚ ُﺗﺒْﺼﺮ ﰒﱠ ﻣﻜﺚ ﺍﻟﱪﺫﹶﻭﻥ ﺳﺎﻋﹰﺔ ﻳﻠﻮ ُﻙ ﳉﺎﻣﻪ‬
‫ﺣﻠﻘﻲ ﳌﺎ َﺑ ِﻘ َﻲ ﰲ ﺟﻮﰲ ﺷﻲﺀٌُ ﺇﻻﱠ ﺧﺮﺝ ﻗﻠﺖ ‪ :‬ﺍﻵ ﹶﻥ ﻋﻠﻤ ُ‬
‫ﱪ ُﺩ ﺃﺳﻨﺎﻧَﻪ ﻗﻠﺖ ‪ :‬ﺇﳕﺎ ﻳﻜﻮﻥ ﻋﻠﻢ ﻫﺬﺍ (‬
‫ﻓﺄﻗﺒﻞ ﻋﻠﻲﱠ ﻓﻘﺎﻝ ﱄ ‪ :‬ﻛﻴﻒ ﻻ ﻳ ُ‬
‫ﻋﻨﺪ ﺍﻟﺒﺼﺮﺍ ِﺀ ﻣﺜﻠِﻚ ﰒﹼ ﺭﺃﻯ ﺍﻟﱪﺫﹶﻭ ﹶﻥ ﻛﻠﱠﻤﺎ ﻻﻙ ﺍﻟﻠﱢﺠﺎﻡ ﻭﺍﳊﺪﻳﺪﺓ ﺳﺎﻝ ﻟﻌﺎﺑُﻪ ﻋﻠﻰ ﺍﻷﺭﺽ ﻓﺄﻗﺒﻞ ﻋ ﹶﻠﻲﱠ ﻭﻗﺎﻝ ‪:‬‬
‫ﻼ ﻟﻜﺎﻥ ﺫﻫﻨُﻪ ﻗﺪ ﺻﻔﺎ ﻗﻠﺖ ﻟﻪ ‪ :‬ﻗﺪ ﻛﻨﺖ ﺃﹶﺷﻚ ﰲ ﺑَﺼﺮﻙ ﺑﺎﻟﺪﱠﻭﺍﺏّ ﻓﺄﻣّﺎ ﺑ ْﻌ َﺪ‬ ‫ﺴﺪُ ﺍﳋﻠﻖ ﻋﻘ ﹰ‬
‫ﻟﻮﻻ ﺃﻥﱠ ﺍﻟﺒﹺﺮﺫﹶﻭﻥ ﹶﺃَﻓ َ‬
‫ﺖ ﺃﹶﺷ ﻚﱡ ﻓﻴﻪ ‪.‬‬
‫ﻫﺬﺍ ﻓﻠﺴ ُ‬

‫ﻭﻗﻠﺖ ﻟﻪ ﻣﺮّﺓ ﻭﳓﻦ ﰲ ﻃﺮﻳﻖ ﺑﻐﺪﺍﺩ ‪ :‬ﻣَﺎ ﺑﺎ ﹸﻝ ﺍﻟﻔﺮﺳَﺦ ﰲ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻖ ﻳﻜﻮﻥ ﻓﺮﺳﺨﲔ ﻭﺍﻟﻔﺮﺳﺦ ﻳﻜﻮﻥ ﺃﹶﻗﻞﱠ ﻣﻦ‬
‫ﺐ ﺍﻟﻘﻄﻴﻌﺔ‬
‫ﻼ ﰒﱠ ﻗﺎﻝ ‪ :‬ﻛﺎﻥ ﻛِﺴﺮﻯ ﻳُ ﹾﻘ ِﻄﻊُ ﻟﻠﻨّﺎﺱ ﺍﻟﻔﺮﺍﺳﺦ ﻓﺈﺫﺍ ﺻﺎَﻧ َﻊ ﺻﺎﺣ َ‬
‫ﻒ ﻓﺮﺳﺦ ﻓﻔﻜﹼﺮ ﻃﻮﻳ ﹰ‬
‫ﻣﻘﺪﺍﺭ ﻧﺼ ِ‬
‫ﺯﺍﺩﻭﻩ ﻭﺇﺫﺍ ﱂ ﻳﺼﺎﻧﻊ ﻧﻘﺼﻮﻩ ‪.‬‬
‫ﺏ ﻓﻴﻪ ﲰﺴﻢ ﻛﹶﺄﻧّﻪ ﳜﹺﺒﺮُ ﺃﻥﱠ ﻋﻨ َﺪّﻩ‬
‫ﺖ ﺃﻥﹼ ﺍﻟﺸﺎﺭﻱ ﺣﺪّﺛﲏ ﺃﻥﱠ ﺍﳌﺨﻠﻮﻉ ﺑﻌﺚ ﺇﱃ ﺍﳌﺄﻣﻮﻥ ﲜﺮﺍ ﹴ‬ ‫ﻭﻗﻠﺖ ﻟﻪ َﻣﺮﱠﺓ ‪ :‬ﻋﻠﻤ ُ‬
‫ﻚ ﺃﻋﻮ َﺭ ﻳﺮﻳﺪ ﺃﻥﱠ ﻃﺎﻫﺮ ﺑﻦ ﺍﳊﺴﲔ ﻳﻘُﺘ ﹸﻞ ﻫﺆﻻ ِﺀ ﻛﻠﱠﻬﻢ‬
‫ﻣﻦ ﺍﳉﻨﺪ ﺑﻌﺪ ِﺩ ﺫﻟﻚ ﺍﳊﺐّ ﻭﺃﻥﹼ ﺍﳌﺄﻣﻮﻥ ﺑﻌﺚ ﺇﻟﻴﻪ ﺑﺪﻳ ٍ‬
‫ﻒ ﺳﺎﺭ ﰲ ﺍﻵﻓﻖ ﻭﺃﺣﺎﺩﻳﺜﻪ ﻭﺃﻋﺎﺟﻴﺒﻪ‬
‫ﻛﻤﺎ ﻳﻠﻘﻂ ﺍﻟﺪﱢﻳﻚ ﺍﳊﺐﱠ ﻗﺎﻝ ‪ :‬ﻓﺈﻥﱠ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻧﺎ ﻭﻟﱠﺪﺗﻪ ﻭﻟﻜﻦ ﺍﻧﻈ ْﺮ ﻛﻴ َ‬
‫ﻛﺜﲑﺓ ‪.‬‬

‫) ﻣﻌﺎﺭﻑ ﰲ ﺍﻟﺬﹼﺑﺎﺏ ( ﰒﱠ ﺭﺟﻊ ﺑﻨﺎ ﺍﻟﻘﻮﻝ ﺇﱃ ﺻﻠﺔ ﻛﻼﻣِﻨﺎ ﰲ ﺍﻹﺧﺒﺎﺭ ﻋﻦ ﺍﻟﺬﹼﺑّﺎﻥ ‪.‬‬
‫ﻼ ﻟِﻤﺎ ﻳﺘﻬﺎﻓﺖ ﻣﻦ‬‫ﻓﺄﻣﱠﺎ ﺳﻜﱠﺎﻥ ﺑﻼﺩ ﺍﳍﻨﺪ ﻓﺈﻧّﻬﻢ ﻻﻳﻄﺒُﺨﻮﻥ ﻗﺪﺭﹰﺍ ﻭﻻ ﻳﻌﻤﻠﻮﻥ ﺣَﻠﹾﻮَﻯ ﻭﻻ ﻳﻜﺎﺩﻭﻥ ﻳﺄﻛﻠﻮﻥ ﺇﻻﱠ ﻟﻴ ﹰ‬
‫ﺍﻟﺬﱢﺑّﺎﻥ ﰲ ﻃﻌﺎﻣﻬﻢ ﻭﻫﺬﺍ ﻳﺪ ﹸﻝ ﻋﻠﻰ ﻋ ﹶﻔ ﹺﻦ ﺍﻟﺘُّﺮﺑﺔ ﻭﹶﻟﺨَﻦ ﺍﳍﻮﺍﺀ ‪.‬‬
‫ﺱ ﺑﻌﻀﻬﺎ ﺑﻌﻀﹰﺎ‬
‫ﺐ ﻭﺟُﺤْﻼﻥﹲ ﻭﻟﻜﻦ ﻟﻴﺲ ﳍﺎ ﻗﺎﺋﺪٌ ﻭﻻ ﺃﻣﲑ ﻭﻟﻮ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻷﺻﻨﺎﻑ ﺍﻟﱵ ﳛﺮ ُ‬ ‫ﻭﻟﻠﺬﱢﺑّﺎ ِﻥ ﻳﻌﺎﺳﻴ ُ‬
‫ﻭﺗﺘﱠﺨﺬ ﺭﺋﻴﺴﹰﺎ ﻳﺪﺑﱢﺮﻫﺎ ﻭﳛﻮﻃﻬﺎ ﺇﳕﺎ ﺃﺧﺮﺝ ﺫﻟﻚ ﻣﻨﻬﺎ ﺍﻟﻌ ﹾﻘﻞﹸ ﺩﻭ ﹶﻥ ﺍﻟﻄﹼﺒﻊ ﻭﻛﺎﻟﺸﻲﺀ ﳜﺺﱡ ﺑﻪ ﺍﻟﺒﻌﺾ ﺩﻭﻥ ﺍﻟﻜﻞﹼ‬
‫ﻟﻜﺎﻥ ﺍﻟﺬﺭﱡ ﻭَﺍﻟﻨﱠ ْﻤ ﹸﻞ ﺃﹶﺣﻖﱠ ﺑﺬﻟﻚ ﻣﻦ ﺍﻟﻜﺮﺍﻛﻲﱢ ﻭﺍﻟﻐﺮﺍﻧﻴﻖ ﻭﺍﻟﺜﱢﲑﺍﻥ ﻭﻟﻜﹶﺎﻥ ﺍﻟﻔﻴ ﹸﻞ ﺃﺣﻖﱠ ﺑﻪ ﻣﻦ ﺍﻟﺒﻌﲑ ﻷﻧﻪ ﻟﻴﺲ ﻟﻠﺬﹼ ﹺّﺭ‬
‫ﻗﹶﺎﺋﺪٌ ﻭﻻ ﺣﺎﺭﺱ ﻭﻻ ﻳﻌﺴﻮ ﺏٌ ﳚﻤﻌﻬﺎ ﻭﳛﻤﻴﻬﺎ ﺑﻌﺾ‬

‫ﺲ ﺍﳌﹶﻘﹸﻮﺩ ﻭﻫﺬﺍ ﺍﻻﺳﻢ ﻣﺴﺘﻌﺎﺭٌ ﻣﻦ ﻓﺤﻞ ﺍﻟﻨﱠﺤﻞ ﻭﺃﻣﲑ ﺍﻟ َﻌﺴﱠﺎﻻﺕ ﻭﻗﺎﻝ‬ ‫ﺏ ﺫﻟﻚ ﺍﳉﻨ ﹺ‬ ‫ﻭﻛ ﱡﻞ ﻗﺎﺋ ٍﺪ ﻓﻬﻮ ﻳﻌﺴﻮ ُ‬
‫ﺖ ﺍﳌﺎ َﺀ ﺑﺎ ِﻗﺮُ ( ﻭﻛﻤﺎ ﻗﺎﻝ‬
‫ﺏ ﺇﺫ ﻋﺎﻑ ﺑﺎﻗِﺮٌ ** ﻭﻣﺎ ﺫ ْﻧﺒُﻪ ﺇﺫ ﻋﺎﻓ ِ‬
‫ﺏ ﺍﻟﻴﻌﺴﻮ ُ‬
‫ﺍﻟﺸﺎﻋﺮ ﻭﻫﻮ ﻳﻌﲏ ﺍﻟﺜﱠﻮﺭ ‪ ) :‬ﻛﻤﺎ ﺿُﺮ َ‬
‫ﺏ ﺍﻟﺪﱢﻳﻦ ﺑ ﹶﺬَﻧﺒﹺﻪ ‪.‬‬
‫ﺏ ﻳﻌﺴﻮ ُ‬ ‫ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﰲ ﺻﻼﺡ ﺍﻟﺰﱠﻣﺎﻥ ﻭﻓﺴﺎﺩﻩ ‪ :‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﺿَﺮ َ‬
‫(‬
‫ﺏ ﻗﺮﻳﺶ‬
‫ﻼ ﻳﻮﻡ ﺍﳉﻤﻞ ‪ :‬ﳍﻔﻲ ﻋﻠﻴﻚ َﻳ ْﻌﺴُﻮ َ‬
‫ﻭﻋﻠﻰ ﺫﻟﻚ ﺍﳌﻌﲎ ﻗﺎﻝ ﺣﲔ َﻣﺮﱠ ﺑﻌﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺘﺎﺏ ﺑﻦ ﺃﺳﻴﺪ ﻗﺘﻴ ﹰ‬
‫ﺖ ﻧﻔﺴﻲ ‪.‬‬‫ﺖ ﺃﻧْﻔِﻲ ﻭﺷ ﹶﻔ ْﻴ َ‬
‫ﺟﺪ ْﻋ َ‬
‫ﻗﺎﻟﻮﺍ ‪ :‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻌﲎ ﻗﻴﻞ ‪ :‬ﻳﻌﺴﻮﺏ ﺍﻟﻄﱡﻔﺎﻭﺓ ‪.‬‬

‫ﱳ ﻣﻦ ﺍﻟ َﻌﺬِﺭﺓ‬
‫ﺃﻗﺬﺭ ﺍﳊﻴﻮﺍﻥ ﻭﺯﻋﻢ ﺑﻌﺾ ﺍﳊﻜﻤﺎﺀ ﺃﻧﱠﻪ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺍﻷﺭﺽ ﺷﻲﺀٌ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﺃﻧ ُ‬
‫ﻓﻜﺬﻟﻚ ﻻ ﺷﻲﺀ ﺃﻗ ﹶﺬﺭُ ﻣﻦ ﺍﻟﺬﱢﺑﺎﻥ ﻭﺍﻟﻘﻤﻞ ﻭﺃﻣﱠﺎ ﺍﻟﻌَﺬﺭﺓ ﻓﻠﻮﻻ ﺃﻧﱠﻬﺎ ﻛﺬﻟﻚ ﻟﻜﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻣﻊ ﻃﻮﻝ ﺭُﺅﻳﺘِﻪ ﻟﹶﻬﺎ‬
‫ﻭﻛﺜﺮﹺﺓ ﴰﱢﻪ ﳍﺎ ﻣﻦ ﻧﻔﺴﻪ ﰲ ﻛﻞﱢ ﻳﻮﻡ ﺻﺒﺎﺣﹰﺎ ﻭﻣﺴﺎﺀ ﻟﻘﺪ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﻗﺪ ﺫﻫَﺐ ﺗﻘ ﹸﺬّ ُﺭُﻩ ﻟﻪ ﻋﻠﻰ ﺍﻷﻳﱠﺎﻡ ﺃﻭ‬
‫ﻒ ﺍﻟﺮﱠﺟﻞ ﻭﻣﻨﻬﻢ ﻣﻦ‬ ‫ﹶﲤﺤﱠﻖ ﺃﻭ ﺩﺧﻠﻪ ﺍﻟﻨﱠﻘﺺ ﻓﺜﺒﺎﺗُﻬﺎ ﺳﺘﲔ ﻋﺎﻣﹰﺎ ﻭﺃ ﹾﻛﹶﺜ َﺮ ﻭَﺃﻗﻞﹼ ﻋﻠﻰ ﻣﻘﺪﺍﺭ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻨﱳ ﰲ ﺃﻧ ِ‬
‫ﺕ ﻭﺻﻨﻴﻌَﻬﺎ ﰲ ﺍﻟﻄﱠﺒﺎﺋﻊ ﻭﻛﻴﻒ ﻬﺗﻮﱢﻥ ﺍﻟﺸﺪﻳ َﺪ ﻭﺗﻘﻠﹼﻞ‬ ‫ﻭﺟﺪﻧﺎﻩ ﺑﻌﺪ ﻣﺎﺋﺔ ﻋﺎﻡ ﻛﺬﻟﻚ ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﺍﳌِﺮﺍﻥ ﻭﺍﻟﻌﺎﺩﺍ ِ‬
‫ﺕ ﻭﻟﻌﺮﺽ ﳍﺎ ﻣﺎ ﻳﻌﺮﹺﺽ ﻟﺴﺎﺋﺮ ﺍﻟﻨﱠْﺘ ﹺﻦ ﻭَﺑﻌْﺪ ﻓﻠﻮ‬
‫ﺖ ﻫﺬﺍ ﺍﻟﺜﱠﺒﺎ َ‬
‫ﺍﻟﻜﺜﲑ ﻓﻠﻮﻻ ﺃﻧﱠﺎ ﻓﻮﻕ ﻛﻞﱢ ﺷﻲ ٍﺀ ﻣﻦ ﺍﻟﻨﱠ ْﺘ ﹺﻦ ﻟﹶﻤﺎ ﺛَﺒَﺘ ْ‬
‫ﻑ ﻏﲑﻩ ﻭﱂ‬ ‫ﺝ ﻣﻦ ﺟﻮ ِ‬ ‫ﺸﻢﱡ ﺷﻴﺌﹰﺎ ﺧﺮ َ‬
‫ﻛﺎﻥ ﺇﻧﱠﻤﺎ ﻳ َ‬

‫ﻑ ﻧﻔﺴﻪ ﻟﻜﺎﻥ ﺫﻟﻚ ﺃ ْﺷﺒَﻪ ﻓﺈﺫ ﻗﺪ ﺛﺒﺖ ﰲ ﺃﻧﻔﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻘﹾﺪﺍﺭ ﻭﻫﻮ ﻣﻨﻪ ﺩﻭ ﹶﻥ ﻏﲑﻩ ﻭﺣﺘﱠﻰ ﺻﺎﺭ‬
‫ﺝ ﻣﻦ ﺟﻮ ِ‬
‫ﳜﺮ ْ‬
‫ﳚﺪُﻩ ﺃﻧْﱳ ﻣﻦ ﺭَﺟﻴﻊ ﲨﻴﻊ ﺍﻷﺟﻨﺎﺱ ﻓﻠﻴﺲ ﺫﻟﻚ ﺇﻻﹼ ﳌﺎ ﻗﺪ ُﺧﺺّ ﺑﻪ ﻣﻦ ﺍﳌﻜﺮﻭﻩ ‪.‬‬
‫ﺦ ﺟﻠﺪﻩ ﻭﲞﺎﺭ ﺑﺪﻧﻪ ﻭﻛﺬﻟﻚ‬ ‫ﻭﻛﺬﻟﻚ ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﻘﻤﻞ ﺍﻟﺬﻱ ﺇﻧﱠﻤَﺎ ﻳُﺨْﻠﻖ ﻣﻦ ﻋَﺮَﻕ ﺍﻹﻧﺴﺎﻥ ﻭﻣﻦ ﺭﺍﺋﺤﺘﻪ ﻭﻭ َﺳ ﹺ‬
‫ﺴّﺒﺎﻉ ﺣﺘﱠﻰ‬
‫ﺴﺔﹸ ﳍﻢ ﺩُﻭ ﹶﻥ ﲨﻴﻊ ﺍﳍﻮﺍﻡﱢ ﻭﺍﳍﻤَﺞ ﻭﺍﻟﻄﹼﲑ ﻭﺍﻟﺒﻬﺎﺋ ﹺﻢ ﻭﺍﻟ ِ‬
‫ﺍﻟﺬﱢﺑﱠﺎﻥ ﺍﳌﺨﺎﻟﻄﺔ ﹸﳍ ْﻢ ﰲ ﲨﻴﻊ ﺍﳊﺎﻻﺕ ﻭﺍﳌﻼﺑ َ‬
 ‫ﺏ ﻣﻦ ﻛﻞﱢ ﻗﺮﻳﺐ ﺣﱴ ﻣﺎ ﳝﺘﻨﻊ ﻋﻠﻴﻪ ﺷﻲﺀ ﻣﻦ ﺑﺪﻥ ﺍﻹﻧﺴﺎﻥ ﻭﻻ ﻣﻦ ﺛﻮﺑﻪ ﻭﻻ‬ ‫ﺗﻜﻮﻥ ﺃﻟﺰﻡ ﻣﻦ ﻛﻞﱢ ﻣﻼﺯﻡ ﻭﺃﻗﺮ َ‬
‫ﻂ ﻛﻠﺰﻭﻣﻪ ﺣﱴ ﺇﻧّﻪ ﻳﺴﺎﻓﺮ ﺍﻟﺴﱠ ﹶﻔ َﺮ ﺍﻟﺒﻌﻴ َﺪ ﻣﻦ ﻣﻮﺍﺿﻊ‬
‫ﻣﻦ ﻃﻌﺎ ِﻣ ِﻪ ﻭﻻ ﻣِﻦ ﺷﺮَﺍﹺﺑ ِﻪ ﺣﺘﱠﻰ ﻟﺰﻣﻪ ﻟﺰﻭﻣﹰﺎ ﱂ ﻳﻠﺰﻣﻪ ﺷﻲﺀ ﻗ ﱡ‬
‫ﺍﳋِﺼْﺐ ﻓﻴﻘﻄﻊ ﺍﻟﱪﺍﺭﻱﱠ ﻭﺍﻟﻘِﻔﺎ َﺭ ﺍﻟﱵ ﻟﻴﺲ ﻓﻴﻬﺎ ﻭﻻ ﺑﻘﺮﻬﺑﺎ ﻧﺒﺎﺕٌ ﻭﻻ ﻣﺎﺀٌ ﻭﻻ ﺣﻴﻮﺍﻥ ﰒ ﻣﻊ ﺫﻟﻚ ﻳﺘﻮﺧﱠﻰ ﻋﻨﺪ‬
‫ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﻟﻐﺎﺋﻂ ﰲ ﺗﻠﻚ ﺍﻟَﺒﺮّﻳّﺔ ﺃﻥ ﻳﻔﺎﺭﻕ ﺃﺻﺤﺎﺑَﻪ ﻓﻴﺘﺒﺎﻋﺪ ﰲ ﺍﻷﺭﺽ ﻭﰲ ﺻﺤﺮﺍﺀ ﺧﻠﹾﻘﺎﺀ ﻓﺈﺫﺍ ﺗﱪﱠ َﺯ ﻓﻤﱴ‬
‫ﻭﻗﻊ ﺑﺼﺮُﻩ ﻋﻠﻰ ﺑﹺﺮﺍ ﹺﺯ ِﻩ ﺭﺃﻯ ﺍﻟﺬﱢﺑّﺎﻥ ﺳﺎﻗﻄﹰﺎ ﻋﻠﻴﻪ ﻓ ﹶﻘ ْﺒ ﹶﻞ ﺫﻟﻚ ﻣﺎ ﻛﺎﻥ ﻳَﺮﺍﻩ ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺬﱡﺑﺎﺏ ﺷﻴﺌﹰﺎ ﻳﺘﺨﻠﱠﻖ ﻟﻪ ﰲ‬
‫ﺲ‬
‫ﺐ ﳑﺎ ﺭﺁﻩ ﻭﳑﺎ ﺃﺭﺩﻧﺎ ﻭﺃﻛﺜ َﺮ ﳑّﺎ ﻗﻠﻨﺎ ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﻛﺎﻥ ﺳﺎﻗﻄﹰﺎ ﻋﻠﻰ ﺍﻟﺼﱡﺨﻮ ﹺﺭ ﺍﳌﹸ ﹾﻠ ﹺ‬ ‫ﺗﻠﻚ ﺍﻟﺴﺎﻋﺔ ﻓﻬﺬﻩ ﺃﻋﺠ ُ‬
‫ﻉ ﺍﳉﹸ ْﺮ ِﺩ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﻘﺎﺋﻆ ﻭﰲ ﺍﳍﺎﺟﺮﺓ‬ ‫ﻭﺍﻟﺒﹺﻘﺎ ﹺ‬

‫ﺐ ﳑّﺎ ﻗﻠﻨﺎ ﻭﺇﻥ ﻛﺎﻧﺖ ﻗﺪ ﺗﺒﻌﺘﻪ ﻣﻦ ﺍﻷﻣﺼﺎﺭ ﺇﻣﱠﺎ ﻃﺎﺋﺮﹰﺓ ﻣﻌﻪ ﻭﺇﻣﱠﺎ‬‫ﺍﻟﱵ ﺗﺸْﻮﻱ ﻛﻞﱠ ﺷﻲﺀ ﻭﻳﻨﺘﻈ ُﺮ ﳎﻴﺌﻪ ﻓﻬﺬﺍ ﺃﻋﺠ ُ‬
‫(‬
‫ﺖ ﻋﻨﻪ ﺇﱃ ﺑﹺﺮﺍﺯﻩ ﻓﻬﺬﺍ ﲢﻘﻴﻖٌ ﻟﻘﻮﻟﻨﺎ ﺇﻧّﻪ ﻻﻳﻠﺰﻡ ﺍﻹﻧﺴﺎ ﹶﻥ ﺷﻲﺀٌ ﻟﺰﻭﻡ ﺍﻟﺬﺑﺎﺏ ﻷﻥﱠ‬
‫ﺳﺎﻗﻄ ﹰﺔ ﻋﻠﻴﻪ ﻓﻠﻤﺎ ﺗﱪﱠ َﺯ ﺍﻧﺘﻘﻠ ُ‬
‫ﺱ ﻓﻬﻮ ﻳﻘﻴ ُﻢ ﻣﻊ ﺍﻟﻨﱠﺎﺱ ﻓﺈﺫﺍ ﻣﻀﻰ‬
‫ﺏ ﻭﻛﻞﱠ ﺷﻲﺀ ﻳﺄﻟﻒ ﺍﻟﻨّﺎ َ‬ ‫ﲑ ﻭﺍﳋﻄﺎﻃﻴﻒ ﻭﺍﻟﺰﱠﺭﺍﺯﻳﺮ ﻭﺍﻟﺴﱠﻨﺎﻧﲑ ﻭﺍﻟﻜﻼ َ‬ ‫ﺍﻟﻌﺼﺎﻓ َ‬
‫ﺍﻹﻧﺴﺎ ﹸﻥ ﰲ ﺳﻔﺮﻩ ﻓﺼﺎﺭ ﻛﺎﳌﺴﺘﻮﺣﺶ ﻭﻛﺎﻟﻨﱠﺎﺯﻝ ﺑﺎﻟﻘﻔﺎﺭ ﻓﻜ ﱡﻞ ﺷﻲ ٍﺀ ﺃﻫﻠﻲﱟ ﻳﺄﻟﻒ ﺍﻟﻨﱠﺎﺱ ﻓﺈﻧّﻤﺎ ﻫﻮ ﻣﻘﻴﻢٌ ﻋﻠﻰ ﻣﺜﻞ‬
‫ﺱ ﺇﱃ ﻣﻨﺎﺯﻝ ﺍﻟﻮﺣﺶ ﺇﻻﹼ ﺍﻟﺬﱢﺑﱠﺎﻥ ‪.‬‬
‫ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺇﻟﻔﻪ ﳍﻢ ﻻ ﻳﺘﺒﻌﻬﻢ ﻣﻦ ﺩﻭ ﹺﺭ ﺍﻟﻨﱠﺎ ﹺ‬
‫ﻗﺎﻝ ‪ :‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻹﻧﺴﺎ ﹸﻥ ﻳﺴﺘﻘ ِﺬﺭُ ﺍﻟﺬﱢَﺑّﺎﻥ ﰲ َﻣ َﺮﻗِﻪ ﻭﰲ ﻃﻌﺎﻣﻪ ﻫﺬﺍ ﺍﻻﺳﺘﻘﺬﺍﺭ ﻭﻳﺴﺘﻘ ِﺬﺭُ ﺍﻟ ﹶﻘ ْﻤ ﹶﻞ ﻣﻊ ﳏﻠﱢﻪ ﻣﻦ‬
‫ﺍﻟﻘﹶﺮﺍﺑ ﹶﺔ ﻭﺍﻟﻨﱢﺴﺒ ِﺔ ﻫﺬﺍ ﺍﻻﺳﺘﻘﺬﺍﺭ ﻓﻤﻌﻠﻮﻡٌ ﺃﻥﱠ ﺫﻟﻚ ﱂ ﻳﻜﻦ ﺇﻻﹼ ﳌﺎ ﺧﺺ ﺑﻪ ﻣﻦ ﺍﻟﻘﺬﺭ ﻭﺇﻻﹼ ﻓﺒﺪﻭﻥ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺑﺔ‬
‫ﲑ ﻣﻦ ﺍﶈﺒﻮﺏ ‪.‬‬ ‫ﺐ ﺍﻷﻧﻔﺲ ﻋﻦ ﻛﺜ ﹴ‬ ‫ﺴ ِﺔ ﺗﻄﻴ ُ‬
‫ﻭﻫﺬﻩ ﺍﳌﻼﺑ َ‬
‫ﺹ ﻓﹶﺴﻴﻠ ٍﺔ ﻭﺃﻗﻼﻬﺑﺎ ﻣﻦ‬
‫ﺖ ﻋﻠﻰ ﺧُﻮ ﹺ‬
‫ﺇﳊﺎﺡ ﺍﻟﺬﱡﺑﺎﺏ ﻗﺎﻝ ‪ :‬ﻭﰲ ﺍﻟﺬﹼّﺑّﺎﻥ ﺧُﺒْﺮٌ ﺁﺧَﺮ ‪ :‬ﻭﺫﻟﻚ ﺃﻧّ ُﻬﻦﱠ ﺭﺑﱠﻤﺎ ﺗَﻌ ﻮﱠ ْﺩ ﹶﻥ ﺍﳌﺒﻴ َ‬
‫ﻓﺴﺎﺋﻞ ﺍﻟﺪﱡﻭﺭ ﺃﻭ ﺷﺠﺮ ٍﺓ ﺃﻭ ِﻛﻠﱠ ٍﺔ ﺃ ْﻭ‬

‫ﺠﺮْﻥ ﺫﻟﻚ‬ ‫ﻒ ﺑﻴﺖ ﻓُﻴ ﹾﻄ َﺮﺩْﻥ ﺇﺫﺍ ﺍﺟﺘﻤﻌﻦ ﻟﻮﻗﺘﻬﻦﱠ ﻋﻨﺪ ﺍﳌﺴﺎﺀ ﻟﻴﻠﺘﲔ ﺃﻭ ﺛﻼﺙ ﻟﻴﺎﻝ ﻓﻴﺘﻔﹶﺮ ﹾﻗ َﻦ ﺃﻭ ﻳﻬ ُ‬ ‫ﺏ ﺃﻭ ﺳﻘ ِ‬
‫ﺑﺎ ﹴ‬
‫ﺴ َﻦ ﻣﺒﻴﺘﹰﺎ ﻏﲑَﻩ ﻭﻻ ﻳﻌﺮﺽ‬ ‫ﺍﳌﻜﺎﻥ ﰲ ﺍﳌﹸﺴَﺘ ﹾﻘَﺒ ﹺﻞ ﻭَﺇ ﹾﻥ ﻛﺎ ﹶﻥ ﺫﻟﻚ ﺍﳌﻜﺎ ﹸﻥ ﻗﺮﻳﺒﹰﺎ ﻭﻫﻮ ﳍﻦﱠ ﻣﻌﺮﱠﺽ ﰒﱠ ﻻ ﻳﺪ ْﻋ َﻦ ﺃﻥ ﻳﻠﺘ ِﻤ ْ‬
‫ﺏ ﻭﺍﻟﻄﹼ ْﺮﺩ‬
‫ﻉ ﺇﱃ ﺍﻟﻌﻴﻨﲔ ﻭﺍﻷﻧﻒ ﺑﻌ َﺪ ﺍﻟﺬﹼﱠ ﹺّ‬ ‫ﺝ ﰲ ﻣﺜﻞ ﺫﻟﻚ ﻣﺜ ﹸﻞ ﺍﻟﺬﻱ ﻳﻌﺮﹺﺽ ﳍﻦّ ﻣﻦ ﻛﺜﺮﺓ ﺍﻟﺮﱡﺟﻮ ﹺ‬ ‫ﳍﻦﱠ ﻣﻦ ﺍﻟﻠﱠﺠﺎ ﹺ‬
‫ﻭﺑﻌ َﺪ ﺍﻻﺟﺘﻬﺎﺩِ ﰲ ﺫﻟﻚ ‪.‬‬
‫ﺃﺫﻯ ﺍﻟﺬﺑﺎﺏ ﻭﳓﻮﻫﺎ ﻭﻗﺎﻝ ﳏﻤﱠﺪ ﺑﻦ ﺣﺮﺏ ‪ :‬ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺍﻟﺬﱢﺑّﺎ ﹸﻥ ﺳُﻤّﹰﺎ ﻧَﺎﻗِﻌﹰﺎ ﻷﻥﱢ ﹸﻛﻞﱠ ﺷﻲ ٍﺀ ﻳﺸﺘﺪﱡ ﺃﺫﺍﻩ‬
‫ﲔ ﻭﺍﳉﺮﱠﺍﺭﺍﺕ ﻗﺪ ﲤﺲﱡ‬ ‫ﻱ ﻭﻫﺬﻩ ﺍﻷﻓﺎﻋﻲ ﻭﺍﻟﺜﻌﺎﺑ ُ‬ ‫ﺑﺎﻟﻠﹼﻤﺲ ﻣﻦ ﻏﲑﻩ ﻓﻬﻮ ﺑﺎﳌﺪﺍﺧﻠﺔ ﻭﺍﳌﻼﺑﺴﺔ ﺃ ْﺟ ُﺪ ُﺭ ﺃﻥ ﻳﺆﺫ َ‬
‫ﺏ ﺍﻷﻓﻌﻰ ﺍﻟﺪﱠﻡ ﻭﳓﻦ ﻗﺪ ﳒﺪ ﺍﻟﺮﱠﺟُ ﹶﻞ ﻳﺪﺧُﻞ ﰲ ﺧَﺮْﻕ‬ ‫ﺏ ﻭﻧَﺎ ُ‬
‫ﺲ ﺇﺑﺮﹸﺓ ﺍﻟﻌﻘﺮ ﹺ‬ ‫ﺟﻠﻮﺩَﻫﺎ ﻧﺎﺱٌ ﻓﻼ ﺗﻀﺮﱡﻫﻢ ﺇﻻﹼ ﺑﺄﻥ ﺗﻼﺑ َ‬
‫ﺃﻧﻔِﻪ ﺫﺑَﺎ ﺏٌ ﻓﻴﺠﻮ ﹸﻝ ﰲ ﺃﻭﻟﻪ ﻣﻦ ﻏﲑ ﺃ ﹾﻥ ﳚﺎﻭ َﺯ ﻣﺎ ﺣﺎﺫﻯ‬

‫ﺦ ﻭﺷﺪﱠﺓ ﺍﻟﻨﱠﻔﹶﺲ ﻭﱂ ﻳﻜﻦ ﻟﻪ ﻫﻨﺎﻟﻚ ﻟﹸﺒْﺚﹲ ﻭﻻ ﻛﺎﻥ ﻣﻨﻪ‬

‫ﻑ ﺃﻧﻔﻪ ﺑﺎﻟﻨّﻔ ﹺ‬
‫ﺭﻭﺛﹶﺔ ﺃﻧﻔﻪ ﻭﺃﺭﻧﺒَﺘﻪ ﻓﻴﺨﺮﺟﻪ ﺍﻹِﻧﺴﺎ ﹸﻥ ﻣﻦ ﺟﻮ ِ‬
‫ﻋﺾّ ﻭﻟﻴﺲ ﺇﻻ ﻣﺎ ﻣﺲﱠ ﺑﻘﻮﺍﺋِﻤﻪ ﻭﺃﻃﺮﺍﻑ ﺟﻨﺎﺣﻴﻪ ﻓﻴﻘﻊ ﰲ ﺫﻟﻚ ﺍﳌﻜﺎﻥ ﻣﻦ ﺃﻧْﻔﻪ ﻣﻦ ﺍﻟﺪﱠﻏﺪﻏﺔ ﻭﺍﻷُﻛﺎﻝ ﻭﺍﳊﻜﱠﺔ‬
‫ﱭ ﺍﻟﺘﱢﲔ ﻓﻠﻴﺲ ﻳﻜﻮﻥ ﺫﻟﻚ ﻣﻨﻪ ﺇﻻﱠ ﻭﰲ ﻃﺒﻌﻪ ﻣﻦ ﻣﻀﺎﺩﱠ ِﺓ ﻃﺒﺎﻉ ﺍﻹﻧﺴﺎﻥ‬ ‫ﺼﻞﹸ ﺍﻟﻨﱠﺮﺟﹺﺲ ﻭﻟ ُ‬
‫ﳋ ْﺮﺩَﻝ ﻭَﺑ َ‬
‫ﻣﺎ ﻻ ﻳﺼﻨﻊ ﺍ ﹶ‬
 ‫ﻣﺎ ﻻ ﻳﺒﻠﻐﻪ ﻣﻀﺎﺩﱠﺓ ﺷﻲ ٍﺀ ﻭﺇﻥ ﺃﻓﺮﻁ ‪.‬‬
‫ﺨ ْﺰ ﻭﱂ َﻳُﻌﺾﱠ ﻭﱂ ﻳﻐﻤﺰ ﻭﱂ ﳜﺪﺵ ﻭﺇﻧﱠﻤﺎ ﻫﻮ‬
‫ﻗﺎﻝ ‪ :‬ﻭﻟﻴﺲ ﺍﻟﺸّﺄﻥ ﰲ ﺃﻧّﻪ ﱂ ﻳﻨﺨُﺲ ﻭﱂ ﳚﺮﺡ ﻭﱂ َﻳ ِ‬

‫‪٤‬‬

‫ﺍﻷﺻﻮﺍﺕ ﺍﳌﻜﺮﻭﻫﺔ‬

‫ﺏ ﺍﻧﻄﻔﺎﺀ ﺍﻟﻨﺎﺭ ﺃ ْﻭ ﻟﺒﻌﺾ ﺍﻟﺒﻠﹶﻞ ﻳﻜﻮﻥ ﻗﺪ ﺧﺎﻟﻂ ﺍﻟﻔﺘﻴﻠﺔ‬ ‫ﺾ ﺍﻟﻔﺘﻴﻠﺔ ﻭﺻ ْﻮﺗِﻬﺎ ﻋﻨ َﺪ ﻗﺮ ﹺ‬

‫ﻭﻗﺪ ﳒ ُﺪ ﺍﻹﻧﺴﺎ ﹶﻥ ﻳﻐَﺘﻢﱡ ﹺﺑَﺘَﻨﱡﻘ ﹺ‬
‫ﻭﻻ ﻳﻜﻮﻥ ﺍﻟﺼﱠﻮﺕ ﺑﺎﻟﺸﱠﺪﻳﺪ ﻭﻟﻜﻦﱠ ﺍﻻﻏﺘﻤﺎ َﻡ ﺑﻪ ﻭﺍﻟﺘﻜﹶﺮﱡﻩ ﻟﻪ ﻭﻳﻜﻮ ﹸﻥ ﰲ ﻣﻘﺪﺍ ﹺﺭ ﻣﺎ ﻳﻌﺘﺮﻳﻪ ﻣﻦ ﺃﺷﺪﱢ ﺍﻷﺻﻮﺍﺕ‬
‫ﻚ ﺍﻟﻜﺮﺍﻫ ﹸﺔ ﻟﻌﻠﱠ ِﺔ ﺍﻟﺸﱢﺪِّﺓ ﻭﺍﻟﺼﱠﻼﺑﺔ‬
‫ﻭﻣ ْﻦ ﺫﻟﻚ ﺍﳌﻜﺮﻭ ُﻩ ﺍﻟﺬﻱ ﻳﺪﺧ ﹸﻞ َﻋﻠﹶﻰ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻏﹶﻄﻴﻂ ﺍﻟﻨﱠﺎﺋِﻢ ﻭﻟﻴﺴﺖ ﺗﻠ َ‬
‫ﺕ ﺍﺣﺘﻜﺎﻙ ﺍﻵﺟُﺮﱢ ﺍﳉﺪﻳ ِﺪ ﺑﻌﻀِﻪ‬ ‫ﻭﻟﻜﻦ ﻣﻦ ِﻗَﺒ ﹺﻞ ﺍﻟﺼﱡﻮ َﺭ ِﺓ ﻭﺍﳌﻘﺪﺍﺭ ﻭﺇ ﹾﻥ ﱂ ﻳﻜﻦ ﻣﻦ ﻗﺒﻞ ﺍﳉﻨﺲ ﻭﻛﺬﻟﻚ ﺻﻮ ُ‬
‫ﺕ ﺍﻟﺼﱠﺎﻋﻘﺔ ﻭﻟﻮ ﻛﺎﻥ ﻋَﻠﹶﻰ ِﺛ ﹶﻘ ٍﺔ‬ ‫ﺲ ﺗﻜﺮ ﻫُﻪ ﻛﻤﺎ ﺗﻜﺮ ُﻩ ﺻﻮ َ‬
‫ﺑﺒﻌﺾ ﻭﻛﺬﻟﻚ ﺷﺠﺮ ﺍﻵﺟَﺎﻡ ﻋَﻠﹶﻰ ﺍﻷﺟﺮﺍﻑ ﻓﺈﻥﱠ ﺍﻟﻨّﻔ َ‬
‫ﻣﻦ ﺍﻟﺴﱠﻼﻣﺔ ﻣﻦ ﺍﻻﺣﺘﺮﺍﻕ ﹶﻟﻤَﺎ ﺍﺣﺘﻔﹶﻞ ﺑﺎﻟﺼﱠﺎﻋﻘﺔِ ﺫﻟﻚ ﺍﻻﺣﺘﻔﺎﻝﹶ ﻭﻟﻌﻞﱠ ﺫﻟﻚ ﺍﻟﺼﱠﻮﺕ ﻭﺣﺪَﻩ ﺃﻻﹼ ﻳﻘﺘﻠﻪ ‪.‬‬
‫ﺻ ْﺪﻣُﻪ‬
‫ﻓﹶﺄﻣﱠﺎ ﺍﻟﺬﻱ ﻧﺸﺎﻫ ُﺪ ﺍﻟﻴﻮ َﻡ ﺍﻷ ْﻣ َﺮ ﻋﻠﻴﻪ ﻓﺈﻧّﻪ ﻣﱴ ﻗﺮُﺏ ﻣﻨﻪ ﻗﺘﻠﻪ ﻭﻟﻌﻞﱠ ﺫﻟﻚ ﺇﻧﱠﻤﺎ ﻫﻮ ﻷﻥﱠ ﺍﻟﺸّﻲ ﺇﺫﺍ ﺍﺷﺘﺪّ َ‬
‫ﺦ ﺍﻟﻘ ﻮﱠﺓ‬
‫ﺴَ‬
‫ﹶﻓ َ‬

‫ﺕ ﻣﻦ ﺍﻟﻨّﺎﺭ‬
‫ﺃﻭ ﻟﻌﻞﱠ ﺍﳍﻮﺍﺀ ﺍﻟﺬﻱ ﻓﻴﻪ ﺍﻹﻧﺴﺎ ﹸﻥ ﻭﺍﶈﻴﻂ ﺑﻪ ﺃﻥ ﳛﻤَﻰ ﻭﻳﺴﺘﺤﻴ ﹶﻞ ﻧﺎﺭﹰﺍ ﻟﻠﺬﻱ ﹶﻗ ْﺪ ﺷﺎﺭﻙ ﺫﻟﻚ ﺍﻟﺼﱠﻮ َ‬
‫ﻂ ﻣﻨﻪ ﺍﻟﻨّﺎﺭ ‪.‬‬
‫ﺕ ﺷﺪﻳﺪﹰﺍ ﺟﺪّﹰﺍ ﺇﻻﱠ ﻣَﺎ ﺧﺎﹶﻟ ﹶ‬
‫ﻭﻫﻢ ﱂ ﳚﺪﻭﺍ ﺍﻟﺼﱠﻮ َ‬
‫ﺕ ﺍﻟﻔﺮﺍﺭﻳﺞ‬
‫ﲑ ﻣﻦ ﺧﻠﻖ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﹼ ﻭﻫﻮ ﻗﻮ ُ‬ ‫ﺕ ﺧ ﹾﻠ ﹴﻖ ﻛﺜ ﹴ‬
‫ﺕ ﺑﺎﻟﺬﱡﺑﺎﺏ ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺮﺏ ‪ :‬ﺍﻟﺬﱢﺑّﺎﻥ ﻗﻮ ُ‬ ‫ﻣﺎ ﻳﻘﺘﺎ ُ‬
‫ﺞ ﺍﻟﻄﲑ ﻭﺣﺸﺮﺍﺕ ﺍﻟﺴّﺒﺎﻉ ﻓﹶﺄﻣّﺎ ﺍﻟﻄﹼﲑ‬ ‫ﺏ ﻛﺜﲑٍﺓ ﻣﻦ ﺍ ﹶﳍﻤَﺞ ﳘ ﹺ‬ ‫ﳋﻠﹾﺪ ﻭﺿﺮﻭ ﹴ‬ ‫ﻭﺍﳋﻔﺎﻓﻴﺶ ﻭﺍﻟﻌﻨﻜﺒﻮﺕ ﻭﺍ ﹸ‬
‫ﻑ ﺍﻟﻄﹼﲑ ﻭﺃﻣّﺎ ﺍﻟﻀﱢﺒﺎﻉ ﻓﺈﻧّﻬﺎ ﺗﺄﹾﻛﻞ ﺍﳉﻴﻒ‬
‫ﺼﺎﻧﻴّﺎﺕ ﻭﺍﻟﺸﺎﻫْﻤُﺮْﻛﺎﺕ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺃﺻﻨﺎ ِ‬ ‫ﳊ َ‬
‫ﻭﺍﻟﺴﱡﻮﺩَﺍﹺﻧﻴﱠﺎﺕ ﻭﺍ ﹶ‬
‫ﻭﺗﺪﻉ ﰲ ﺃﻓﻮﺍﻫﻬﺎ ﹸﻓﻀُﻮ ﹰﻻ ﻭﺗﻔَﺘﺢُ ﺃﻓﻮﺍ ﻫَﻬﺎ‬

‫ﻉ ﻭﺍﺣ ٍﺪ ﻭﻫﻮ ﺍﻻﺧﺘﻄﺎﻑُ ﻭﺍﻻﺧﺘﻼﺱ ﻭﺇﻋﺠﺎﳍﺎ‬ ‫ﺖ ﺿﻤﱠﺖ ﻋﻠﻴﻬﺎ ﻓﻬﺬﻩ ﺇﻧّﻤﺎ ﺗﺼﻴﺪ ﺍﻟﺬﱢﺑﱠﺎ ﹶﻥ ﺑﻨﻮ ﹴ‬
‫ﺸ ْ‬
‫ﻟﻠﺬﱢﺑﱠﺎﻥ ﻓﺈﺫﺍ ﺍﺣﺘ َ‬
‫ﻋﻦ ﺍﻟﻮﺛﻮﺏ ﺇﺫﺍ ﺗﻠﻘﹼﻄﺘﻪ ﺑﺄﻃﺮﺍﻑ ﺍﳌﻨﺎﻗﲑ ﺃﻭ ﻛﺒﻌﺾ ﻣﺎ ﺫﻛﺮﻧﺎ ﻣﻦ ﺇﻃﺒﺎﻕ ﺍﻟﻔﻢ ﻋﻠﻴﻬﺎ ‪.‬‬
‫ﳊﺬﹾﻕ‬
‫ﻓﺄﻣﱠﺎ ﺍﻟﺼﱠﻴ ُﺪ ﺍﻟﺬﻱ ﻟﻴﺲ ﻟﻠﻜﻠﺐ ﻭﻻ ﻟ َﻌﻨَﺎﻕ ﺍﻷﺭﺽ ﻭﻻ ﻟﻠﻔﻬﺪ ﻭﻻ ﻟﺸﻲ ٍﺀ ﻣﻦ ﺫﻭﺍﺕ ﺍﻷﺭﺑﻊ ﻣﺜﻠﹸﻪ ﰲ ﺍ ِ‬
‫ﻭﺍﳋﹶﺘْﻞ ﻭﺍﳌﺪﺍﺭﺍﺓ ﻭﰲ ﺻﻮﺍﺏ ﺍﻟﻮﺛﹾﺒ ِﺔ ﻭﰲ ﺍﻟﺘﺴﺪﱡ ِﺩ ﻭﺳﺮﻋﺔ ﺍﳋﻄﻒ ﻓﻠﻴﺲ ﻣﺜﻞ ﺍﻟﺬﻱ ﻳﻘﺎﻝ ﻟﻪ ﺍﻟﻠﻴﺚ ﻭﻫﻮ ﺍﻟﺼّﻨﻒ‬
‫ﺽ ﻭﻛﻴﻒ ﻳﺴﻜﱢﻦ‬
‫ﻑ ﻣﻦ ﺍﻟﻌﻨﺎﻛﺐ ﺑﺼﻴﺪ ﺍﻟﺬﱢﺑّﺎﻥ ﻓﺈﻧﱠﻚ ﲡﺪُﻩ ﺇﺫﺍ ﻋﺎﻳﻦ ﺍﻟﺬﱢﺑﱠﺎﻥ ﺳﺎﻗﻄﹰﺎ ﻛﻴﻒ َﻳﻠﹾﻄﺄ ﺑﺎﻷﺭ ﹺ‬ ‫ﺍﳌﻌﺮﻭ ُ‬
‫ﻒ ﻳﺆﺧﱢﺮ ﺫﻟﻚ ﺇﱃ ﻭﻗﺖ ﺍﻟ ِﻐﺮﱠﺓ ﻭﻛﻴﻒ ﻳﺮﻳﻬﺎ ﺃﻧّﻪ ﻋﻨﻬﺎ ﻻ ٍﻩ ﻓﺈﻧّﻚ ﺗﺮﻯ ﻣﻦ ﺫﻟﻚ ﺷﻴﺌﹰﺎ ﱂ‬ ‫ﲨﻴ َﻊ ﺟﻮﺍﺭﺣِﻪ ﻟﻠﻮﺛﹾﺒﺔ ﻭﻛﻴ َ‬
‫ﻂ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻔﻬ ُﺪ ﻣﻮﺻﻮﻓﹰﺎ ﻣﻨﻌﻮﺗﹰﺎ ‪.‬‬
‫ﺗﺮ ﻣﺜﻠﻪ ﻣﻦ ﻓﻬﺪ ﻗ ﱡ‬

‫ﻭﺍﻋﻠﻢ ﺃﻧّﻪ ﻗﺪ ﻳﻨﺒﻐﻲ ﺃﻻﱠ ﻳﻜﻮ ﹶﻥ ﰲ ﺍﻷﺭﺽ ﺷﻲﺀٌ ﺃﺻَﻴﺪُ ﻣﻨﻪ ﻷﻧّﻪ ﻻ ﻳﻄﲑ ﻭﻻ ﻳﺼﻴ ُﺪ ﺇﻻﹼ ﻣﺎ ﻳﻄﲑ ﻭﻳﺼﻴ ُﺪ ﻃﺎﺋِﺮﹰﺍ‬
 ‫ﻍ ﹾﲣِﺘﻞﹸ‬
‫ﺷﺪﻳ َﺪ ﺍﳊﺬﺭ ﰒﱠ ﻳﺼﻴﺪ ﺻﻴﱠﺎﺩﹰﺍ ﻷﻥ ﺍﻟﺬﹼﺑﺎﺏ ﻳﺼﻴﺪ ﺍﻟﺒﻌﻮﺽ ﻭﺧﺪﻳﻌﺘﻚ ﻟﻠﺨﺪﱠﺍﻉ ﻭﺯﻋﻢ ﺍﳉﺮﺩﺍﱐ ﺃﻥﹼ ﺍﻟﻮﺯ ﹶ‬
‫ﺍﻟﺬﹼﺑﺎ ﹶﻥ ﻭﺗﺼﻴﺪُﻫﺎ ﺻﻴﺪﹰﺍ ﺣﺴﻨﹰﺎ ﺷﺒﻴﻬﹰﺎ ﺑﺼﻴﺪ ﺍﻟﻠﱠﻴﺚ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﺍﻟﺰﱡﻧﺒﻮﺭ ﺣﺮﻳﺺٌ ﻋﻠﻰ ﺻﻴ ِﺪ ﺍﻟﺬﹼﺑﱠﺎﻥ ﻭﻟﻜﻨﻪ ﻻ ﻳﻄﻤﻊ ﻓﻴﻬﺎ ﺇﻻﹼ ﺃﻥ ﺗﻜﻮﻥ ﺳﺎﻗﻄ ﹰﺔ ﻋﻠﻰ َﺧ ْﺮ ٍﺀ ﺩﻭ ﹶﻥ ﻛﻞﱢ ﲤﺮ‬
‫ﻭﻋﺴﻞ ﻟﺸﺪﱠﺓ ﻋﺠﺒﻬﺎ ﺑﺎﳋﹸﺮْﺀ ﻭﺗَﺸﺎﻏﻠﻬﺎ ﺑﻪ ﻓﻌﻨﺪ ﺫﻟﻚ ﻳﻄ َﻤﻊُ ﻓﻴﻪ ﺍﻟﺰﻧﺒﻮﺭ ﻭﻳﺼﻴﺪﻩ ﻭﺯﻋﻢ ﺍﳉﺮﺩﺍﱐ ﻭﺗﺎﺑﻌﻪ ﻛﻴﺴﺎﻥ‬
‫ﻚ ﻋﻦ ﺍﻟﻠﱠﻴﺚ ﻭﻣﱴ ﺭﺁﻩ ﺍﻟﻔﻬ ُﺪ ﻳﺼﻴﺪ ﺍﻟﺬﹼﺑّﺎ ﹶﻥ ﺣﱴ ﺗَﻌﻠﱠﻢ ﻣﻨﻪ ﻓﻈﻨﻨﺖ ﺃﻧﱠﻬﻤﺎ ﻗﻠﱠﺪَﺍ ﰲ ﺫﻟﻚ‬
‫‪ :‬ﺃﻥﹼ ﺍﻟﻔﻬ َﺪ ﺇﳕﺎ ﺃﺧَﺬ ﺫِﻟ َ‬
‫ﺡ ﺷﻴﺌﹰﺎ ﺃﺳﺮﻑ ﻓﻴﻪ ‪.‬‬‫ﺑﻌﺾ َﻣ ْﻦ ﺇﺫﺍ َﻣ َﺪ َ‬

‫‪٤‬‬

‫ﺗﻘﻠﻴﺪ ﺍﳊﻴﻮﺍﻥ ﻟﻠﺤﻴﻮﺍﻥ ﻭﺗﻌﻠﻤﻪ ﻣﻨﻪ‬

‫ﺻَﻴﺪُ ﻣﻨﻪ ﺗﻌﻠﱠ َﻢ ﻣﻨ ُﻪ ﻭﺃ َﺧ ﹶﺬ ﻋﻨﻪ ﻭﻫﺬﺍ ﱂ ﺃﺣﻘﹼﻪ ﻓﺄﻣّﺎ ﺍﻟﺬﻱ ﻻ‬

‫ﻭﻳﺰﻋﻤﻮﻥ ﺃﻥﹼ ﺍﻟﺴّﺒﻊ ﺍﻟﺼﱠﻴُﻮ َﺩ ﺇﺫﺍ ﻛﺎﻥ ﻣﻊ ﺳﺒ ﹴﻊ ﻫﻮ ﺃ ْ‬
‫ﺏ ﺍﻟﻄﱠﺎﺋ ﹺﺮ ﻣﻦ ﺷِﻜﻠﻪ‬
‫ﲑ ﻭﻣﻐﻨﱢﻴﺎﻬﺗﺎ ﻓﻜﺎﻥ ﺑﻘﺮ ﹺ‬ ‫ﺕ ﺍﳌﻠﺤﱢ َﻦ ﺇﺫﺍ ﻛﺎﻥ ﻣﻊ ﻧﻮﺍﺋﺢ ﺍﻟﻄﱠ ﹺ‬ ‫ﺴ َﻦ ﺍﻟﺼﱠﻮ ِ‬‫ﳊَ‬ ‫ﺃﺷﻚﱡ ﻓﻴﻪ ﻓﺄﻥﱠ ﺍﻟﻄﺎﺋ َﺮ ﺍ ﹶ‬
‫ﻭﻫﻮ ﺃﺣﺬﻕ ﻣﻨﻪ ﻭﺃﻛﺮﺯ ﻭﺃﻣﻬﺮ ﺟﺎﻭﺑَﻪ ﻭﺣﻜﺎﻩ ﻭﺗﻌﻠﱠﻢ ﻣﻨﻪ ﺃﻭ ﺻﻨَﻊ ﺷﻴﺌﹰﺎ ﻳﻘﻮﻡ ﻣﻘﺎ َﻡ ﺍﻟﺘﻌﻠﱡﻢ ‪٤ ( .‬‬

‫ﺗﻌﻠﻴﻢ ﺍﻟﱪﺍﺫﻳﻦ ﻭﺍﻟﻄﲑ‬

‫ﻼ ﻳﻌﻠﱢﻤﻬﺎ ﻓﺄﻣّﺎ ﺍﻟﺬﻱ ﺭﺃﻳﺘُﻪ ﺃﻧﺎ‬

‫ﲑ ﺭﺟُ ﹰ‬
‫ﻭﺍﻟﺒﹺﺮﺫﹶﻭ ﹸﻥ ﻳُﺮﺍﺽ ﻓﻴﻌ ﹺﺮﻑُ ﻣﺎ ﻳﺮﺍﺩ ﻣﻨﻪ ﻓﻴﻌﲔ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﺭﺑﱠﻤﺎ ﺍﺳﺘﺄﺟﺮﻭﺍ ﻟﻠﻄﹼ ﹺ‬
‫ﻼ ﻳُﺪْﻋَﻰ ﳍﺎ ﻓﻴﻄﺎ ﹺﺭﺣُﻬﺎ ﻣﻦ ﺷﻜﻞ ﺃﺻﻮﺍﻬﺗﺎ ‪.‬‬
‫ﺖ ﺭﺟُ ﹰ‬
‫ﰲ ﺍﻟﺒﻼﺑﻞ ﻓﻘﺪ ﺭﺃﻳ ُ‬
‫ﻂ ﻣﻦ ﺍﳌﺆﻟﱢﻒ ﻟﻠﺤﻮ ِﻥ ﻣﻦ ﺍﻟﻨﱠﺎﺱ ﻓﺈﻧّﻪ ﺭﺑﱠﻤﺎ ﺃﻧﺸﺄ‬ ‫ﺕ ﻭﺍﻟﻠﱡﺤﻮﻥ ﺍﻟﱵ ﱂ ﻳُﺴﻤﻊ ﲟﺜﻠﻬﺎ ﻗ ﱡ‬
‫ﻭﰲ ﺍﻟﻄﹼﲑ ﻣﺎ ﳜﺘﺮﻉ ﺍﻷﺻﻮﺍ َ‬
‫ﻂ‪.‬‬‫ﳊﻨﹰﺎ ﹶﻟ ْﻢ ﳝﺮّ ﻋﻠﻰ ﺃﲰﺎﻉ ﺍﳌﻐﻨﱢﲔ ﻗ ﱡ‬

‫ﻼ ﺫﺭﻳﻌﹰﺎ ‪.‬‬‫ﻭﺃﻛﺜ ُﺮ ﻣﺎ ﳚﺪﻭﻥ ﺫﻟﻚ ﻣﻦ ﺍﻟﻄﱠﲑ ﰲ ﺍﻟﻘﻤﺎﺭﻱﱢ ﻭﰲ ﺍﻟﺴﱡﻮﺩَﺍﻧﻴﺎﺕ ﰒﱠ ﰲ ﺍﻟﻜﺮﺍﺭﹺﺯﺓ ﻭﻫﻲ ﺗﺄﹾﻛﻞ ﺍﻟﺬﱢﺑّﺎﻥ ﺃﻛ ﹰ‬
‫ﲔ ﲨﻴﻊ ﺍﳊﻴﻮﺍﻥ ‪ :‬ﺍﳋﻨﻔﺴﺎﺀ ﻭﺍﻟﺬﱡﺑﺎﺏ‬ ‫ﺱ ﻣﻦ ﺑ ﹺ‬
‫‪ ) ٤‬ﺍﻟﻠﹼﺠﻮﺝ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ( ﻭﻳﻘﺎﻝ ﺇﻥ ﺍﻟﻠﱠﺠﺎﺡ ﰲ ﺛﻼﺛ ٍﺔ ﺃﺟﻨﺎ ﹴ‬
‫ﻂ‬
‫ﻼ ﻓﺘﺴﻘ ﹸ‬‫ﻭﺍﻟﺪﱡﻭﺩﺓ ﺍﳊﻤﺮﺍﺀ ﻓﺈﻧّﻬﺎ ﰲ ﺇﺑﱠﺎ ِﻥ ﺫﻟﻚ ﺗﺮﻭ ُﻡ ﺍﻟﺼﱡﻌﻮ َﺩ ﺇﱃ ﺍﻟﺴﱠﻘﻒ ﻭﲤﺮﱡ ﻋﻠﻰ ﺍﳊﺎﺋﻂ ﺍﻷﻣﻠﺲ ﺷﻴﺌﹰﺎ ﻗﻠﻴ ﹰ‬
‫ﻭﺗﻌﻮﺩ ﰒﱠ ﻻ ﺗﺰﺍﻝ ﺗﺰﺩﺍﺩ ﺷﻴﺌﹰﺎ ﰒﱠ ﺗﺴﻘﻂ ﺇﱃ ﺃﻥ ﲤﻀ َﻲ ﺇﱃ ﺑﺎﻃﻦ ﺍﻟﺴﱠﻘﻒ ﻓﺮﲟﺎ ﺳﻘﻄﺖ ﻭﹶﻟ ْﻢ ﻳﺒﻖ ﻋﻠﻴﻬﺎ ﺇﻻﱠ ﻣﻘﺪﺍ ُﺭ‬
‫ﺇﺻﺒﻊ ﰒﱠ ﺗﻌﻮﺩ ‪.‬‬
‫ﻭﺍﳋﻨﻔﺴﺎﺀ ﺗُ ﹾﻘﹺﺒﻞﹸ ِﻗﺒَﻞ ﺍﻹﻧﺴﺎ ِﻥ ﻓﻴﺪﻓﻌُﻬﺎ ﻓﺘﺒﻌُﺪ ﺑﻘﺪﺭ ﺗﻠﻚ ﺍﻟﻄﱠﺮﺩﺓ ﻭﺍﻟﺪﱠﻓﻌﺔ ﰒﱠ ﺗﻌﻮﺩ ﺃﻳﻀﹰﺎ ﻓﻴﺼﻨﻊ ﻬﺑﺎ ﺃﺷﺪﱠ ﻣﻦ ﺗﻠﻚ‬
‫ﻀﺒُﻪ ﺳﺒﺒﹰﺎ ﻟﻘﺘﻠﻬﺎ ‪٤ .‬‬
‫ﰒﱠ ﺗﻌﻮﺩ ﺣﺘﱠﻰ ﺭﲟﺎ ﻛﺎﻥ ﺫﻟﻚ ﺳﺒﺒﹰﺎ ﻟﻐﻀﺒﻪ ﻭﻳﻜﻮﻥ ﻏ َ‬

‫ﳉﺎﺝ ﺍﳋﻨﻔﺴﺎﺀ ﻭﺍﻋﺘﻘﺎﺩ ﺍﳌﻔﺎﻟﻴﺲ ﻓﻴﻬﺎ‬

 ‫ﺲ ﲡﻠﺐ ﺍﻟﺮﱢﺯﻕ ﻭﺃﻥﹼ ﺩﻧﻮﱠﻫﺎ ﺩﻟﻴﻞﹲ ﻋﻠﻰ‬ ‫ﻭﻣﺎ ﺯﺍﻟﻮﺍ ﻛﺬﻟﻚ ﻭﻣﺎ ﺯﺍﻟﺖ ﻛﺬﻟﻚ ﺣﺘﱠﻰ ﺳﻘﻂ ﺇﱃ ﺍﳌﻔﺎﻟِﻴﺲ ﺃﻥﱠ ﺍﳋﻨﺎﻓ َ‬
‫ﺕ‬
‫ﺖ ﰲ ﻗﻤُﺼﻬﻢ ﰒﱠ ﻧﻔ ﹶﺬ ْ‬‫ﺲ ﺇ ﹾﻥ ﺩﺧﹶﻠ ْ‬
‫ﺢ ﺃﻭ ﻫﺪﻳﱠٍﺔ ﺃﻭ ﺣﻆﹼ ﻓﺼﺎﺭﺕ ﺍﳋﻨﺎﻓ ُ‬ ‫ﺻ ﹶﻠ ٍﺔ ﺃﻭ ﺟﺎﺋﺰﺓ ﺃﻭ ﺭﺑ ﹴ‬
‫ﺭﺯﻕ ﺣﺎﺿﺮ ‪ :‬ﻣﻦ ِ‬
‫ﻼ ﻭﻻ ﻛﺜﲑﹰﺍ ﻭﺃﻛﺜ ُﺮ ﻣﺎ ﻋﻨﺪﻫﻢ ﺍﻟﻴﻮ َﻡ ﺍﻟﺪﱠﻓ ُﻊ ﳍﺎ ﺑﺒﻌﺾ ﺍﻟﺮﱢﻓﻖ ﻭﻳﻈﻦﱡ ﺑﻌﻀﻬﻢ ﺃﻧّﻪ‬‫ﺇﱃ ﺳَﺮﺍﻭﻳﻼﻬﺗﻢ ﹶﻟ ْﻢ ﻳﻘﻮﻟﻮﺍ ﳍﺎ ﻗﻠﻴ ﹰ‬
‫ﺕ ﰒﹼ ﺩﺍﻓﻌﻬﺎ ﻓﻌﺎﺩﺕ ﰒﹼ ﺩﺍﻓﻌﻬﺎ ﻓﻌﺎﺩﺕ ﺃﻥﹼ ﺫﻟﻚ ﻛﻠﻤﺎ ﻛﺎﻥ ﺃﻛﺜ َﺮ ﻛﺎﻥ ﺣﻈﱡﻪ ﻣﻦ ﺍﳌﺎﻝ ﺍﻟﺬﻱ‬ ‫ﺇﺫﺍ ﺩﺍﻓﻌﻬﺎ ﻓﻌﺎ َﺩ ْ‬
‫ﻳﺆﻣﱢﻠﻪ ﻋﻨﺪ ﳎﻴﺌﻬﺎ ﺃﺟﺰَﻝ ‪.‬‬
‫ﲔ ﺻﺪﱠﻗﻮﺍ ﻬﺑﺬﺍ‬
‫ﺱ ﻭﺃﻱﱡ ﺣﺼ ﹴﻦ ﺃﻧﺸﺄﻩ ﳍﺎ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻭﺃﻱﱡ ﺣﻆﱟ ﻛﺎﻥ ﳍﺎ ﺣ َ‬ ‫ﻓﺎﻧﻈﺮ ﺃﻳّﺔ ﻭﺍﻗﻴ ٍﺔ ﻭﺃﻳﱠﺔ ﺣﺎﻓِﻈﺔ ﻭﺃﻱﱡ ﺣﺎﺭ ﹴ‬
‫ﺍﳋﱪ ﻫﺬﺍ ﺍﻟﺘﺼﺪﻳﻖ ﻭﺍﻟﻄﱠﻤ ُﻊ ﻫﻮ ﺍﻟﺬﻱ ﺃﺛﺎ َﺭ ﻫﺬﺍ ﺍﻷ ْﻣ َﺮ ﻣِﻦ ﻣﺪﺍﻓِﻨﻪ ﻭﺍﻟﻔﻘﺮ ﻫﻮ ﺍﻟﺬﻱ ﺍﺟﺘﺬﺏ ﻫﺬﺍ ﺍﻟﻄﱠﻤﻊ ﻭﺍﺟﺘﻠﺒﻪ‬
‫ﺖ ﻋﻠﻰ ﹶﻏﹺﻨﻲﱟ ﻋﺎِﻟ ﹴﻢ ﻭﺧﺎﺻﱠﺔ ﺇﻥ ﻛﺎﻥ ﻣﻊ ﹺﺟ َﺪﺗِﻪ ﻭﻋﻠﻤِﻪ ﺣﺪﻳﺪﹰﺍ َﻋﺠُﻮﻻ ‪.‬‬
‫ﻭﻟﻜﻦ ﺍﻟﻮﻳﻞ ﳍﺎ ﺇ ﹾﻥ ﺃﻟﱠﺤ ْ‬

‫ﲑ ﺍﻟﺼﻮﺕ‬ ‫ﺏ ﺍﻟﻜﺒﲑ ﺍﻟﺸﺪﻳﺪ ﺍﻟﻄﻨﲔ ﺍﳌﻠﺢﱠ ﰲ ﺫﻟﻚ ﺍﳉﻬ َ‬ ‫ﺍﻋﺘﻘﺎﺩ ﺍﻟﻌﺎﻣﺔ ﰲ ﺃﻣﲑ ﺍﻟﺬﹼﺑﱠﺎﻥ ﻭﻗﺪ ﻛﺎﻧﻮﺍ ﻳﻘﺘﻠﻮﻥ ﺍﻟﺬﺑﺎ َ‬
‫ﺍﻟﺬﻱ ﺗﺴﻤﻴﻪ ﺍﻟﻌﻮﺍﻡﱡ ‪ :‬ﺃﻣﲑ ﺍﻟﺬﱢﺑﱠﺎﻥ ﻓﻜﺎﻧﻮﺍ ﳛﺘﺎﻟﻮﻥ ﰲ ﺻﺮﻓﻪ ﻭﻃﺮﺩﻩ ﻭﻗﺘﻠﻪ ﺇﺫﺍ ﺃﻛﺮﺑَﻬ ْﻢ ﺑﻜﺜﺮِﺓ ﻃﻨﻴﻨﻪ ﻭ َﺯﺟَﻠﻪ‬
‫ﺐ ﻭﺑُﺮﺀ ﺳﻘﻴﻢ ﺻﺎﺭﻭﺍ ﺇﺫﺍ ﺩﺧﻞ ﺍﳌﻨﺰ ﹶﻝ ﻭﺃﻭ َﺳ َﻌﻬُﻢ‬ ‫ﻭﻫِﻤﺎﻫِﻤﻪ ﻓﺈﻧّﻪ ﻻ ﻳﻔﺘﺮ ﻓﻠﻤﱠﺎ ﺳﻘﻂ ﺇﻟﻴﻬﻢ ﺃﻧّﻪ ﻣﺒﺸّﺮٌ ﺑﻘﺪﻭ ﹺﻡ ﻏﺎﺋ ﹴ‬
‫َﺷﺮّﹰﺍ ﱂ ﻳَﻬﺠْﻪ ﺃﺣﺪٌ ﻣﻨﻬﻢ ‪.‬‬
‫ﺴ ﹶﺊ ﰲ ﺃﺟ ﹺﻞ ﺷﻲ ٍﺀ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻫﻴﱠﺄ ﻟﺬﻟﻚ ﺳﺒﺒﹰﺎ ﻛﻤﺎ ﺃﻧّﻪ ﺇﺫﺍ ﺃﺭﺍﺩ ﰒﱠ ﺭﺟَﻊ ﺑﻨﺎ‬
‫ﻭﺇﺫﺍ ﺃﺭﺍ َﺩ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﹼ ﺃﻥ ﻳُ ْﻨ ِ‬
‫ﺍﻟﻘﻮ ﹸﻝ ﺇﱃ ﺇﳊﺎﺡ ﺍﻟﺬﹼﺑﱠﺎﻥ ‪.‬‬

‫ﻂ‬
‫ﺱ ﺣﺎﻛﻤﹰﺎ ﻗ ﱡ‬
‫ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻮﺍﺭ ﻭﺇﳊﺎﺡ ﺍﻟﺬﺑﺎﺏ ﻛﺎﻥ ﻟﻨﺎ ﺑﺎﻟﺒَﺼﺮﺓ ﻗﺎﺽ ﻳﻘﺎﻝ ﻟﻪ ﻋﺒ ُﺪ ﺍﻟﻠﹼﻪ ﺑ ُﻦ ﺳ ﻮﱠﺍﺭ ﱂ َﻳ َﺮ ﺍﻟﻨﱠﺎ ُ‬
‫ﻭﻻ ﹺﺯﻣﱢﻴﺘﹰﺎ ﻭﻻ ﺭَﻛﻴﻨﹰﺎ ﻭﻻ ﻭﻗﻮﺭﹰﺍ ﺣﻠﻴﻤﹰﺎ ﺿﺒﻂ ﻣﻦ ﻧﻔﺴﻪ ﻭﻣﻠﹶﻚ ﻣﻦ ﺣﺮﻛﺘﻪ ﻣﺜ ﹶﻞ ﺍﻟﺬﻱ ﺿﺒَﻂ ﻭﻣﻠﹶﻚ ﻛﺎﻥ ﻳﺼﻠﹼﻲ‬
‫ﺍﻟﻐﺪﺍ ﹶﺓ ﰲ ﻣﻨﺰﻟﻪ ﻭﻫﻮ ﻗﺮﻳﺐ ﺍﻟﺪﱠﺍﺭ ﻣﻦ ﻣﺴﺠﺪﻩ ﻓﻴﺄﹾﰐ ﳎﻠﺴَﻪ ﻓﻴﺤﺘﱯ ﻭﻻ ﻳﺘﱠﻜﺊ ﻓﻼ ﻳﺰﺍ ﹸﻝ ﻣﻨﺘﺼﺒﹰﺎ ﻭﻻ ﻳﺘﺤﺮﱠﻙ ﻟﻪ‬
‫ﻼ ﻋﻦ ﺭﺟﻞ ﻭﻻ ﻳَﻌﺘﻤﺪ ﻋﻠﻰ ﺃﺣﺪ ِﺷﻘﱠﻴﻪ ﺣَﺘﱠﻰ ﻛﺄﻧّﻪ ﺑﻨﺎﺀٌ ﻣﺒﲏﱞ ﺃﻭ‬
‫ﻋﻀ ﻮٌ ﻭﻻ ﻳﻠﺘﻔﺖ ﻭﻻ ﳛ ﱡﻞ ُﺣْﺒ ﻮَﺗﻪ ﻭﻻ ﳛ ﻮﱢﻝ ﺭﹺﺟ ﹰ‬
‫ﺻﺨﺮﺓﹲ ﻣﻨﺼﻮﺑﺔ ﻓﻼ ﻳﺰﺍﻝ ﻛﺬﻟﻚ ﺣﺘّﻰ ﻳﻘﻮﻡ ﺇﱃ ﺻﻼﺓ ﺍﻟﻈﻬﺮ ﰒﹼ ﻳﻌﻮ ُﺩ ﺇﱃ ﳎﻠﺴ ِﻪ ﻓﻼ ﻳﺰﺍﻝ ﻛﺬﻟﻚ ﺣﱴ ﻳﻘﻮﻡ‬
‫ﺇﱃ ﺍﻟﻌﺼﺮ ﰒﱠ ﻳﺮﺟﻊ ﺠﻤﻟﻠﺴﻪ ﻓﻼ ﻳﺰﺍﻝ ﻛﺬﻟﻚ ﺣَﱴ ﻳﻘﻮﻡ ﻟﺼﻼﺓ ﺍﳌﻐﺮﺏ ﰒﱠ ﺭُﲟﺎ ﻋﺎﺩ ﺇﱃ ﳏﻠﱢﻪ ﺑﻞ ﻛﺜﲑﹰﺍ ﻣﺎ ﻛﺎﻥ‬
‫ﻚ ﺇﺫﺍ ﺑﻘﻲ ﻋﻠﻴﻪ ﻣﻦ ﻗﺮﺍﺀﺓ ﺍﻟﻌﻬﻮﺩ ﻭﺍﻟﺸﱡﺮﻭﻁ ﻭﺍﻟﻮﺛﺎﺋﻖ ﰒﱠ ﻳُﺼﻠﱢﻲ ﺍﻟﻌﺸﺎﺀ ﺍﻷﺧﲑﺓ ﻭﻳﻨﺼَﺮﻑ ﻓﺎﳊﻖ‬ ‫ﻳﻜﻮﻥ ﺫﻟ َ‬
‫ﻳﻘﺎﻝ ‪ :‬ﹶﻟ ْﻢ ﻳُﻘ ْﻢ‬

‫ﺏ ﻣﺎ ًﺀ ﻭﻻ ﻏﲑَﻩ ﻣﻦ ﺍﻟﺸّﺮﺍﺏ‬
‫ﺝ ﺇﻟﻴﻪ ﻭﻻ ﺷ ﹺﺮ َ‬
‫ﰲ ﻃﻮﻝ ﺗﻠﻚ ﺍﳌﺪﱠ ِﺓ ﻭﺍﻟ ﻮﹺﻻﻳ ِﺔ َﻣﺮﱠﹰﺓ ﻭﺍﺣﺪ ﹰﺓ ﺇﱃ ﺍﻟﻮﺿﻮﺀ ﻭﻻ ﺍﺣﺘﺎ َ‬
‫ﲑ‬
‫ﻛﺬﻟﻚ ﻛﺎﻥ ﺷ ﹾﺄﻧُﻪ ﰲ ﻃﻮﺍﻝ ﺍﻷﻳﺎﻡ ﻭﰲ ﻗﺼﺎﺭﻫﺎ ﻭﰲ ﺻﻴﻔﻬﺎ ﻭﰲ ﺷﺘﺎﺋﻬﺎ ﻭﻛﺎﻥ ﻣﻊ ﺫﻟﻚ ﻻ ﳛﺮﱢﻙ ﻳﺪَﻩ ﻭﻻ ﻳُﺸ ُ‬
‫ﺕ ﻳﻮﻡ ﻭﺃﺻﺤﺎﺑﻪ‬ ‫ﺑﺮﺃﺳِﻪ ﻭﻟﻴﺲ ﺇﻻﹼ ﺃﻥ ﻳﺘﻜﻠﻢ ﰒﱠ ﻳﻮﺟﺰ ﻭﻳﺒﻠﻎ ﺑﺎﻟﻜﻼﻡ ﺍﻟﻴﺴﲑ ﺍﳌﻌﺎﱐ ﺍﻟﻜﺜﲑﺓ ﻓﺒﻴﻨﺎ ﻫﻮ ﻛﺬﻟﻚ ﺫﺍ َ‬
‫ﻕ ﻋﻴﻨﻪ ﻓﺮﺍﻡ ﺍﻟﺼﱠﱪ ﰲ‬ ‫ﻂ ﻋﻠﻰ ﺃﻧﻔِﻪ ﺫﹶﺑَﺎ ﺏٌ ﻓﺄﻃﺎﻝ ﺍﳌﻜﺚ ﰒﱠ ﲢ ﻮّﻝ ﺇﱃ ﻣُ ْﺆ ﹺ‬
‫ﲔ ﻳﺪﻳﻪ ﺇ ﹾﺫ ﺳ ﹶﻘ ﹶ‬
‫ﺣﻮﺍﻟﻴﻪ ﻭﰲ ﺍﻟﺴﱢﻤﺎﻃﲔ ﺑ َ‬
‫ﺳﻘﻮﻃﻪ َﻋﻠﹶﻰ ﺍﳌﺆﻕ ﻭﻋﻠﻰ ﻋﻀﱢﻪ ﻭﻧﻔﺎ ِﺫ ﺧﺮﻃﻮﻣﻪ ﻛﻤﺎ ﺭَﺍﻡ ﻣﻦ ﺍﻟﺼﱪ ﻋَﻠﻰ ﺳﻘﻮﻃﻪ َﻋﻠﹶﻰ ﺃﻧﻔِﻪ ﻣﻦ ﻏﲑ ﺃﻥ ﳛﺮﱢﻙ‬
‫ﺃﺭﻧﺒَﺘﻪ ﺃﻭ ﻳﻐﻀﱢ َﻦ ﻭﺟ َﻬﻪُ ﺃﻭ ﻳﺬ ﺏّ ﺑﺈﺻﺒﻌﻪ ﻓﻠﻤّﺎ ﻃﺎﻝ ﺫﻟﻚ ﻋﻠﻴ ِﻪ ﻣﻦ ﺍﻟﺬﺑَﺎﺏ ﻭﺷﻐَﻠﻪ ﻭﺃﻭﺟﻌَﻪ ﻭﺃﺣﺮَﻗ ُﻪ ﻭﻗﺼ َﺪ ﺇﱃ‬
 ‫ﲔ‬
‫ﻣﻜﺎﻥ ﻻ ﳛﺘﻤﻞ ﺍﻟﺘّﻐﺎﻓﹸ ﹶﻞ ﺃﻃﺒَﻖ ﺟﻔَﻨﻪُ ﺍﻷﻋْﻠﻰ ﻋَﻠﹶﻰ ﺟﻔﻨﹺﻪ ﺍﻷﺳﻔﻞﹺ ﻓﻠﻢ ﻳﻨﻬﺾ ﻓﺪﻋﺎﻩ ﺫﻟﻚ ﺇﱃ ﺃﻥ ﻭَﺍﱃ ﺑ َ‬
‫ﺲ ﺧﺮﻃﻮﻣﻪُ ﰲ ﻣﻜﺎﻥ‬‫ﻕ ﻭﺍﻟﻔﺘْﺢ ﻓﺘﻨﺤﱠﻰ ﺭﻳﺜﻤﺎ ﺳﻜ َﻦ ﺟﻔُﻨ ُﻪ ﰒﱠ ﻋﺎﺩ ﺇﱃ ﻣﺆﻗِﻪ ﺑﺄﺷﺪﱠ ﻣﻦ ﻣﺮﱠﺗﻪ ﺍﻷﻭﱃ ﹶﻓ َﻐ َﻤ َ‬‫ﺍﻹﻃﺒﺎ ﹺ‬
‫ﻛﺎﻥ ﻗﺪ ﺃﻭﻫﺎُﻩ (‬
‫ﻗﺒ ﹶﻞ ﺫﻟﻚ ﻓﻜﺎﻥ ﺍﺣﺘﻤﺎﻟﻪ ﻟﻪ‬

‫ﺃﺿﻌﻒ ﻭﻋﺠﺰُﻩ ﻋﻦ ﺍﻟﺼﱠﱪ ﰲ ﺍﻟﺜﺎﻧﻴﺔ ﺃﻗﻮﻯ ﻓﺤﺮﱠﻙ ﺃﺟﻔﺎَﻧﻪُ ﻭﺯﺍﺩ ﰲ ﺷﺪﱠﺓ ﺍﳊﺮﻛﺔ ﻭﰲ ﻓﺘﺢ ﺍﻟﻌﲔ ﻭﰲ ﺗﺘﺎﺑُﻊ ﺍﻟﻔﺘْﺢ‬
‫ﻍ ﺻ ْﺒﺮَﻩ ﻭﺑَﻠ ﹶﻎ‬
‫ﺿﻌِﻪ ﻓﻤﺎ ﺯﺍ ﹶﻝ ﻳﻠﺢﱡ ﻋﻠﻴﻪ ﺣﱴ ﺍﺳﺘﻔﺮ ﹶ‬ ‫ﺖ ﺣﺮﻛﹶﺘ ُﻪ ﰒﱠ ﻋﺎﺩ ﺇﱃ ﻣﻮ ِ‬
‫ﻭﺍﻹﻃﺒﺎﻕ ﻓﺘﻨﺤﱠﻰ ﻋﻨ ُﻪ ﺑﻘ ْﺪ ﹺﺭ ﻣﺎ ﺳ ﹶﻜَﻨ ْ‬
‫ﳎﻬُﻮﺩﻩ ﻓﻠﻢ ﳚ ْﺪ ﺑُﺪّﹰﺍ ﻣﻦ ﺃﻥ ﻳﺬﺏﱠ ﻋﻦ ﻋﻴﻨﻴ ِﻪ ﺑﻴﺪﻩ ﻓﻔﻌﻞ ﻭﻋﻴﻮﻥ ﺍﻟﻘﻮﻡ ﺇﻟﻴﻪ ﺗﺮﻣُﻘﻪ ﻭﻛﺄﻧّﻬﻢ ﻻ َﻳ َﺮ ْﻭﻧَﻪ ﻓﺘَﻨﺤﱠﻰ ﻋﻨﻪ‬
‫ﺑﻘﺪْﺭ ﻣﺎ َﺭﺩﱠ ﻳﺪَﻩ ﻭﺳﻜﹶﻨﺖْ ﺣﺮﻛﺘﻪ ﰒﱠ ﻋﺎﺩ ﺇﱃ ﻣﻮﺿﻌﻪ ﰒﱠ ﺃﳉﺄﻩ ﺇﱃ ﺃﻥ ﺫ ﺏﱠ ﻋﻦ ﻭﺟْﻬﻪ ﺑﻄﹶﺮَﻑ ﻛﻤﻪ ﰒ ﺃﳉﹶﺄﻩ ﺇﱃ‬
‫ﺃ ﹾﻥ ﺗﺎَﺑ َﻊ ﺑﲔ ﺫﻟﻚ ﻭﻋﻠﻢ ﺃﻥﱠ ﻓِﻌﻠﹶﻪ ﻛﻠﹼﻪ ﺑﻌﲔ َﻣ ْﻦ َﺣﻀَﺮﻩ ﻣﻦ ﺃﹸﻣﻨﺎﺋﻪ ﻭﺟﻠﺴﺎﺋﻪ ﻓﻠﻤﱠﺎ ﻧﻈﺮﻭﺍ ﺇﻟﻴﻪ ﻗﺎﻝ ‪ :‬ﺃﺷﻬﺪ ﺃﻥﱠ‬
‫ﺍﻟﺬﹼﺑﺎﺏ ﺃﹶﻟﺢﱡ ﻣﻦ ﺍﳋﻨﻔﺴﺎﺀ ﻭﺃﺯﻫﻰ ﻣﻦ ﺍﻟﻐﺮﺍﺏ ﻭﺃﺳﺘَﻐﻔﺮ ﺍﻟﻠﹼﻪ ﻓﻤﺎ ﺃﻛﺜﺮ ﻣَﻦ ﺃﻋﺠَﺒﺘْﻪ ﻧﻔﺴُﻪ ﻓﺄﺭﺍﺩ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﹼ ﺃﻥ‬
‫ﺖ ﺍﻟﻨﺎﺱ ﻓﻘﺪ ﻏﻠﹶﺒَﲏ ﻭﻓﹶﻀَﺤَﲏ‬ ‫ﻳﻌﺮﱢﻓﻪ ﻣﻦ ﺿ ْﻌﻔِﻪ ﻣﺎ ﻛﺎﻥ ﻋﻨ ُﻪ ﻣﺴﺘﻮﺭﹰﺍ ﻭﻗﺪ ﻋﻠﻤﺖ ﺃﻧﱢﻲ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ِﻣ ْﻦ ﺃ ْﺯ َﻣ ِ‬
‫ﺏ َﺷﻴْﺌﹰﺎ ﹶﻻ‬
‫ﺴﻠﹸ ْﺒﻬُﻢُ ﺍﻟ ﱡﺬﺑَﺎ ُ‬
‫ﻒ ﺧ ﹾﻠﻘِﻪ ﰒﱠ ﺗﻼ ﻗﻮﹶﻟﻪُ ﺗﻌﺎﱃ ‪ :‬ﻭَﺇ ﹾﻥ َﻳ ْ‬
‫ﺃﺿﻌ ُ‬

‫ﻭﻛﺎﻥ ﺑﻴﱢﻦ ﺍﻟﻠﱢﺴﺎﻥ ﻗﻠﻴ ﹶﻞ ﻓﻀﻮ ﹺﻝ ﺍﻟﻜﻼﻡ ﻭﻛﺎﻥ ﻣَﻬﻴﺒﹰﺎ ﰲ ﺃﺻﺤﺎﺑﻪ ﻭﻛﺎﻥ ﺃﺣ َﺪ َﻣ ْﻦ ﱂ َﻳ ﹾﻄ َﻌ ْﻦ ﻋﻠﻴ ِﻪ ﰲ ﻧﻔﺴﻪ ﻭﻻ ﰲ‬
‫ﺗﻌﺮﻳﺾ ﺃﺻﺤﺎﺑﹺﻪ ﻟﻠ َﻤﻨَﺎﻟﺔ ‪.‬‬
‫ﺖ ﺃﻣﺸﻲ ﰲ ﺍﳌﺒﺎﺭﻙ ﺃﺭﻳﺪ َﺩ ْﻳ َﺮ ﺍﻟﺮﺑﻴﻊ ﻭﱂ‬ ‫ﻗﺼﱠﺔ ﰲ ﺇﳊﺎﺡ ﺍﻟﺬﺑﺎﺏ ﻓﺄﻣﱠﺎ ﺍﻟﺬﻱ ﺃﺻﺎﺑﲏ ﺃﻧَﺎ ﻣﻦ ﺍﻟﺬﱢﺑﱠﺎﻥ ﻓﺈﻧﱢﻲ َﺧﺮَﺟ ُ‬
‫ﲑ ﺍﻟﺬﱢﺑﱠﺎﻥ ﻓﺴﻘﻂ ﺫﺑﺎﺏ ﻣﻦ ﺗﻠﻚ ﺍﻟﺬﹼﺑّﺎﻥ َﻋﻠﹶﻰ ﺃﻧﻔﻲ‬ ‫ﺕ ﻣﻠﺘﻒﱟ ﻛﺜ ﹺ‬ ‫ﺐ ﻭﻧﺒﺎ ٍ‬‫ﺐ ﹶﺃ ِﺷ ﹴ‬
‫ﺸ ﹴ‬
‫ﺕﰲ ﻋ ْ‬‫ﺃﻗ ِﺪ ْﺭ ﻋﻠﹶﻰ ﺩﺍﺑﱠٍﺔ ﻓﻤﺮﺭ ُ‬
‫ﻚ ﻳﺪﻱﱠ ﻓﺘﻨﺤﱠﻰ ﻋﲏ ﺑﻘﺪْﺭ ﺷﺪّﺓ ﺣﺮﻛﱵ‬ ‫ﺕ ﰲ ﲢﺮﻳ ِ‬ ‫ﻕ ﻋﻴﲏ ﻓﺰﺩ ُ‬‫ﻓﻄﺮﺩﺗﻪ ﻓﺘﺤﻮﻝﹼ ﺇﱃ ﻋﻴﲏ ﻓﻄﺮ ْﺩﺗُﻪ ﻓﻌﺎﺩ ﺇﱃ ﻣُﻮ ﹺ‬
‫ﺕ‬
‫ﺽ ﻭﺍﻟﺮﱢﻳﺎﺽ ﻭﻗﹾﻊٌ ﻟﻴﺲ ﻟﻐﲑﻫﺎ ﰒﱠ ﻋﺎ َﺩ ﺇﱄﱠ ﹶﻓﻌُ ْﺪ ﺕُ ﻋﻠﻴ ِﻪ ﰒﹼ ﻋَﺎﺩ ﺇﱄﹼ ﻓﻌﺪ ُ‬ ‫ﻭﺫﺑﱢﻲ ﻋﻦ ﻋﻴﲏ ﻭِﻟ ِﺬﺑّﺎﻥ ﺍﻟﻜﻺ ﻭﺍﻟﻐِﻴﺎ ﹺ‬
‫ﺚ ﺍﻟﺴﱠﲑ ﺃﺅﻣﱢﻞ‬ ‫ﺖ ﻛﻤﱢﻲ ﻓﹶﺬﹶﺑَﺒْﺖ ﹺﺑ ِﻪ ﻋﻦ ﻭﺟﻬﻲ ﰒﹼ ﻋﺎﺩ ﻭﺃﻧَﺎ ﰲ ﺫﻟﻚ ﺃﺣ ﱡ‬ ‫ﺑﺄﺷﺪّ ﻣﻦ ﺫﻟﻚ ﻓﻠﻤﺎ ﻋﺎﺩ ﺍﺳﺘﻌﻤﻠ ُ‬
‫ﺖ ﻃﹶﻴْﻠﹶﺴﺎﻧﹺﻲ ﻣﻦ ُﻋﻨُﻘﻲ ﻓﺬﺑﺒﺖ ﺑ ِﻪ ﻋَﻨﱢﻲ َﺑ َﺪ ﹶﻝ ﹸﻛﻤﱢﻲ ﻓﻠﻤﺎ‬
‫ﺑﺴﺮﻋﱵ ﺍﻧﻘﻄﺎ َﻋﻪُ ﻋﻨﱢﻲ ﻓﻠﻤﺎ ﻋَﺎﺩ ﻧﺰﻋ ُ‬

‫ﺖ ﺻﺒﻴّﹰﺎ ﻓﺘﻠﻘﹼﺎﱐ‬
‫ﻒ ﻣﺜﻠﹶﻪ ﻣ ﹾﺬ ﻛﻨ ُ‬
‫ﺖ ﺍﻟﻌ ْﺪ َﻭ ﻓﻌﺪﻭْﺕ ﻣﻨﻪ ﺷﻮﻃﹰﺎ َﺗﺎﻣﱠﹰﺎ ﱂ ﺃﺗﻜﻠ ْ‬
‫ﻋﺎ َﻭ َﺩ ﻭﱂ ﺃﺟ ْﺪ ﻟﻪ ﺣﻴﻠ ﹰﺔ ﺍﺳﺘﻌﻤﻠ ُ‬
‫ﺝ ﻣﻦ ﻣﻮﺿ ﹴﻊ‬ ‫ﺍﻷﻧﺪﻟﺴﻲﱡ ﻓﻘﺎﻝ ﱄ ‪ :‬ﻣﺎ ﻟﻚ ﻳﺎ ﺃﺑﺎ ﻋﺜﻤﺎﻥ ﻫﻞ ِﻣ ْﻦ ﺣﺎﺩﺛﺔ ﻗﻠﺖ ‪ :‬ﻧﻌﻢ ﺃﻛﱪ ﺍﳊﻮﺍﺩﺙ ﺃﺭﻳﺪ ﺃﻥ ﺃﺧﺮ َ‬
‫ﺖ ﺑﺎﻧﻘﻄﺎﻋﻪ ﻋﻨّﻲ ﺣﺘﱠﻰ ﺗﺒﺎﻋﺪ ﺟﺪّﹰﺍ ‪.‬‬
‫ﻟﻠﺬﱢﺑﱠﺎﻥ َﻋ ﹶﻠﻲﱠ ﻓﻴﻪ ﺳﻠﻄﺎﻥﹲ ﻓﻀﺤﻚ ﺣﱴ ﺟﻠﺲ ﻭﺍﻧﻘﻄﻊ ﻋﲏ ﻭﻣﺎ ﺻﺪّﻗ ُ‬
‫ﻼ ﹺﻝ ﺍﻟﺪّﻭﺍ ﺏّ ﻭﺃﻋﺠﺎﺯ‬
‫ﺱ ﺃﻧﱠﻬﻦﱠ ﻳﺘﺒﻌﻦ ﺍﻟﻌﺴﺎﻛ َﺮ ﻭﻳﺴﻘﹸ ﹾﻄ َﻦ ﻋﻠﻰ ﺍﳌﺘﺎﻉ ﻭﻋﻠﻰ ﹺﺟ ﹶ‬
‫ﺾ ﺍﻟﻨﱠﺎ ﹺ‬
‫ﺫﺑّﺎﻥ ﺍﻟﻌﺴﺎﻛﺮ ﻭﺯﻋﻢ ﺑﻌ ُ‬
‫ﻱ ﺇﱃ ﺍﳌﻨﺰﻝ ﺍﻵﺧﺮ ‪.‬‬ ‫ﺍﻟﱪﺍﺫِﻳ ﹺﻦ ﺍﻟﱵ ﻋﻠﻴﻬﺎ ﺃﺳﺒﺎﻬﺑﺎ ﺣﱴ ﺗﺆﺩﱢ َ‬
‫ﻭﻗﺎﻝ ﺍﳌﻜﱢﻲﱡ ‪ :‬ﻳﺘﺒﻌﻮﻧﻨﺎ ﻟُﻴﺆْﺫﻭﻧﺎ ﰒﱠ ﻻ ﻳﺮﻛﺒﻮﻥ ﺇﻻﹼ ﺃﻋﻨﺎﻗﹶﻨﺎ ﻭﺩﻭﺍﺑﱠﻨﺎ ‪.‬‬

‫ﺕ ﻭﺍﻷﲞﺮ ِﺓ ﻭﺍﻷﻧﻔﺎﺱ ﻓﺈﺫﺍ ﺫﻫﺒﺖ ﻓﻨﻴﺖ ﻣﻊ‬

‫ﲣﻠﹼﻖ ﺍﻟﺬﱡﺑﺎﺏ ﻭﻳﻘﻮﻝ ﺑﻌﻀﻬﻢ ‪ :‬ﺑﻞ ﺇﳕﺎ ﻳﺘﺨﻠﱠﻖ ﻣﻦ ﺗﻠﻚ ﺍﻟﻌُﻔﻮﻧﺎ ِ‬
 ‫ﺐ ﻭﺑﻘﻠﹼﺘﻬﺎ ﰲ ﺍﻟﺸﻤﺎﺋِﻞ ‪.‬‬ ‫ﺫﻫﺎﻬﺑﺎ ﻭﻳﺰﻋﻤﻮﻥ ﺃﻧّﻬﻢ ﻳﻌﺮﻓﻮﻥ ﺫﻟﻚ ﺑﻜﺜﺮﻬﺗﺎ ﰲ ﺍﳉﻨﺎﺋ ﹺ‬
‫ﺏ ﺑﺎﻟﺼﱢﻤَﺎﻣ ِﺔ ﻓﺈﺫﺍ ﻧﺰﻋْﻨﺎﻫﺎ ﻭﺟﺪﻧﺎ ﻫﻨﺎﻙ ﺫﺑﺎﺑﹰﺎ ﺻﻐﺎﺭﹰﺍ ‪.‬‬ ‫ﻗﺎﻟﻮﺍ ‪ :‬ﻭﺭﺑﱠﻤﺎ ﺳﺪﺩْﻧﺎ ﻓ َﻢ ﺍﻵﻧﻴ ِﺔ ﺍﻟﱵ ﻓﻴﻬﺎ ﺍﻟﺸﱠﺮﺍ ُ‬
‫ﺲ ( ﺍﻟ ِﻘﻨْﻊ ‪ :‬ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ‬
‫ﻭﻗﺎﻝ ﺫﻭ ﺍﻟﺮّﻣّﺔ ‪ ) :‬ﻭﺃﻳﻘﻦﱠ ﺃﻥﹼ ﺍﻟﻘﻨﻊ ﺻﺎﺭﺕ ﻧﹺﻄﺎﻓﻪ ** ﹶﻓﺮَﺍﺷﹰﺎ ﻭﺃﻥﹼ ﺍﻟَﺒ ﹾﻘ ﹶﻞ ﺫﹶﺍ ﹴﻭ ﻭﻳﺎﺑ ُ‬
‫ﳚﺘﻤﻊ ﻓﻴﻪ ﻧﻘﺮﺍﻥ ﺍﳌﺎﺀ ﻭﺍﻟﻔﺮﺍﺵ ‪ :‬ﺍﳌﺎﺀ ﺍﻟﺮﻗﻴﻖ ﺍﻟﺬﻱ ﻳﺒﻘﻰ ﰲ ﺃﺳﻔﻞ ﺍﳊِﻴﺎﺽ ‪.‬‬
‫ﻭﺃﺧﱪﱐ ﺭﺟﻞﹲ ﻣﻦ ﺛﻘﻴﻒ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨّﺒﻴﺬ ﺃﻧّﻬﻢ ُﺭﺑﱠﻤﺎ ﻓﻠﻘﻮﺍ ﺍﻟﺴﱠﻔﺮﺟﻠﺔ ﺃﻳﺎ َﻡ ﺍﻟﺴﱠﻔﺮﺟﻞ ﻟﻠﻨﱠﻘﹾﻞ ﻭﺍﻷﻛﻞ ﻭﻟﻴﺲ‬
‫ﻫﻨﺎﻙ ﻣﻦ ﺻﻐﺎﺭ ﺍﻟﺬﹼﺑﱠﺎﻥ ﺷﻲﺀٌ ﺍﻟﺒﺘّﺔ‬

‫ﻭﻻ ﻳُﻌ ِﺪﻣُﻬ ْﻢ ﺃ ﹾﻥ َﻳﺮَﻭﺍ ﻋﻠﻰ ﻣَﻘﺎﻃ ﹺﻊ ﺍﻟﺴﱠﻔﺮﺟ ﹺﻞ ﺫﹸﺑﺎﺑﹰﺎ ﺻﻐﺎﺭﹰﺍ ﻭﺭﺑﱠﻤﺎ ﺭﺻﺪﻭﻫﺎ ﻭﺗﺄﻣﱠﻠﻮﻫﺎ ﻓﻴﺠﺪﻭﻧَﻬﺎ ﺗﻌﻈﻢ ﺣﺘّﻰ‬
‫ﺗﻠﺤﻖ ﺑﺎﻟﻜﺒﺎﺭ ﰲ ﺍﻟﺴﱠﺎﻋﺔ‬
‫ﺣﻴﺎﺓ ﺍﻟﺬﱡﺑﺎﺏ ﺑﻌﺪ ﻣﻮﺗﻪ ﻗﺎﻝ ‪ :‬ﻭﰲ ﺍﻟﺬﱢﺑﺎﻥ ﻃﺒﻊ ﻛﻄﺒﻊ ﺍﳉِﻌﻼﻥ ﻓﻬﻮ ﻃﺒﻊٌ ﻏﺮﻳﺐ ﻋﺠﻴﺐ ﻭﻟﻮﻻ ﺃﻥﹼ ﺍﻟﻌِﻴﺎ ﹶﻥ ﻗ َﻬ َﺮ‬
‫ﺕ ﰲ ﺍﻟﻌﲔ ﻭﻓِﻨﻴﺖ ﺣﺮﻛﺎﺗُﻪ ﻛﻠﱡﻬﺎ‬‫ﱪ ﻋﻨُﻪ ﻓﹺﺈﻥﱠ ﺍﳉﹸ َﻌ ﹶﻞ ﺇﺫﺍ ﺩُ ِﻓ َﻦ ﰲ ﺍﻟﻮﺭ ِﺩ ﻣﺎ َ‬
‫ﺃﻫ ﹶﻠﻪُ ﻟﻜﺎﻧﻮﺍ ﺧﻠﻘﺎ َﺀ ﺃﻥ ﻳﺪﻓﻌﻮﺍ ﺍﳋ َ‬
‫ﻭﻋﺎﺩ ﺟﺎﻣﺪﹰﺍ ﺗﺎﺭﺯﹰﺍ ﻭﱂ ﻳﻔﺼِﻞ ﺍﻟﻨﺎ ِﻇﺮُ ﺇﻟﻴﻪ ﺑﻴﻨَﻪ ﻭﺑﲔ ﺍﳉﹸ َﻌ ﹺﻞ ﺍﳌﻴﱢﺖ ﻣﺎ ﺃﻗﺎﻡ ﻋﻠﻰ ﺗﺄﻣﻠﻪ ﻓﺈﺫﺍ ﺃﻋﻴﺪ ﺇﱃ ﺍﻟﺮﻭﺙ ﻋﺎﺩﺕ‬
‫ﺇﻟﻴﻪ ﺣﺮﻛﺔ ﺍﳊﻴﺎِﺓ ﻣﻦ ﺳﺎﻋﺘﻪ ‪.‬‬
‫ﺻ ﹶﻔ ِﺔ ﺍﳉﻌَﻞ ﻭﱂ ﻳﺒﻠ ﹾﻎ ﻛﻞﱠ ﺫﻟﻚ ﺇﻻﱠ ﻟﻘﹶﺮﺍﺑ ِﺔ ﻣﺎ‬
‫ﺕ ﺍﻷﻣﺮ ﻓﻴﻬﺎ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ِ‬ ‫ﺖ ﺃﻧﺎ ﻣﺜ ﹶﻞ ﺫﻟﻚ ﰲ ﺍﳋﻨﻔﺴﺎﺀ ﻓﻮﺟﺪ ُ‬ ‫ﻭﺟﺮﱠﺑ ُ‬
‫ﲔ ﺍﳋﻨﻔﺴﺎﺀ ﻭﺍﳉﹸﻌَﻞ ‪.‬‬ ‫ﺑ َ‬
‫ﺝ ﺇﺟﱠﺎﻧَﺔ ﻛﺎﻥ ﻓﻴﻬﺎ ﻣﺎﺀٌ ﻣﻦ ﻏﺴﺎﻟ ِﺔ ﺃﻭﺳﺎﺥ ﺍﻟﺜﻴﺎﺏ ﻭﺇﺫﺍ ِﺫﺑﱠﺎﻥ‬ ‫ﻭﺩﺧﻠﺖ ﻳﻮﻣﹰﺎ ﻋﻠﻰ ﺍﺑﻦ ﺃﰊ ﻛﺮﳝﺔ ﻭﺇﺫﺍ ﻫﻮ ﻗﺪ ﺃ ْﺧ َﺮ َ‬
‫ﻛﺜﲑﺓﹲ ﻗﺪ ﺗﺴﺎﻗ ﹾﻄ َﻦ ﻓﻴﻪ ﻣﻦ ﺍﻟﻠﱠﻴﻞ ﹶﻓ َﻤﻮﱠﺗْﻦ ﻫﻜﺬﺍ ﹸﻛﻦﱠ ﰲ ﺭﺃﻱ ﺍﻟﻌﲔ ﹶﻓ َﻐَﺒ ْﺮ ﹶﻥ ﻛﺬﻟﻚ‬

‫ﺨ َﻦ ﻭﻋ ِﻔﻦﱠ ﻭﺍﺳﺘﺮﺧﲔ ﻭﺇﺫﺍ ﺍﺑﻦ ﺃﰊ ﻛﺮﳝﺔ ﻗﺪ ﺃﻋﺪّ ﺁﺟُﺮّ ﹰﺓ‬ ‫ﺸﻴﱠَﺘﻬُﻦﱠ ﻭﻟﻴﻠﺘﻬﻦّ ﻭﺍﻟ َﻐ َﺪ ﺇﱃ ﺍﻧﺘﺼﺎﻑ ﺍﻟﻨﻬﺎﺭ ﺣﺘّﻰ ﺍﻧﺘﻔ ْ‬
‫َﻋ ِ‬
‫ﺕ ﺁ ُﺟﺮﱟ ﺟﺪﻳﺪ ﻭﺇﺫﺍ ﻫﻮ ﻳﺄﺧﺬ ﺍﳋﹶﻤﺲ ﻣﻨﻬﻦّ ﻭﺍﻟﺴﺖّ ﰒﹼ ﻳﻀﻌ ُﻬﻦّ َﻋﻠﹶﻰ ﻇﻬﺮ ﺍﻵﺟﺮﱠﺓ ﺍﳉﺪﻳﺪﺓ ﻭﻳﺬﺭﱡ‬ ‫ﺟﺪﻳﺪﺓ ﻭﻓﹸﺘﺎ َ‬
‫ﺖ ﰒﱠ ﻣﺸﺖ ﰒﱠ‬ ‫ﻋﻠﻴﻬﻦﱠ ﻣﻦ ﺩﻗﺎﻕ ﺫﻟﻚ ﺍﻵﺟﺮﱢ ﺍﳉﺪِﻳ ِﺪ ﺍﳌﺪﻗﻮﻕ ﺑﻘﺪْﺭ ﻣﺎ ﻳﻐﻤُﺮﻫﺎ ﻓﻼ ﺗﻠﺒﺚ ﺃﻥ ﻳﺮﺍﻫﺎ ﻗ ْﺪ ﲢﺮﱠﻛ ْ‬
‫ﻃﺎﺭﺕ ﺇﻻﱠ ﺃﻧّﻪ ﻃﹶﻴَﺮَﺍﻥﹲ ﺿﻌﻴﻒٌ ‪.‬‬
‫ﺖ ﻣﻴﱢﺘﹰﺎ ﺃﺑﺪﹰﺍ ﺣَﺘّﻰ َﻳ ْﻨﺘُ َﻦ ﻗﻠﺖ‬
‫ﺍﺑﻦ ﺃﰊ ﻛﺮﳝﺔ ﻭﻋﻮﺩ ﺍﳊﻴﺎﺓ ﺇﱃ ﻏﻼﻣﻪ ﻭﻛﺎﻥ ﺍﺑ ُﻦ ﺃﰊ ﻛﺮﳝﺔ ﻳﻘﻮﻝ ‪ :‬ﻻ ﻭﺍﻟﻠﹼﻪ ﻻ ﺩﻓْﻨ َ‬
‫ﺾ ﺍﻷﻣْﺮ ﻓﻘﺪِﻡ ﺃﺧﻮﻩ ﺗﻠﻚ ﺍﻟﻠﹼْﻴﻠﹶﺔ ﻓﻘﺎﻝ ‪ :‬ﻣﺎ‬
‫ﺕ ﺩﻓﻨﻪ ﻟﺒ ْﻌ ﹺ‬
‫ﺕ ﻓﺄﺧّ ْﺮ ُ‬
‫‪ :‬ﻭﻛﻴﻒ ﺫﺍﻙ ﻗﺎﻝ ‪ :‬ﺇﻥﹼ ﻏﻼﻣﻲ ﻫﺬﺍ ﻧُﺼﲑﹰﺍ ﻣﺎ َ‬
‫ﺕ ﰒﱠ ﺃﺧﺬ ﻓﺘﻴﻠﺘﲔ ﺿﺨﻤﺘﲔ ﻓﺮﻭّﺍﳘﺎ ﺩ ﻫْﻨﹰﺎ ﰒﱠ ﺃﺷﻌﻞ ﻓﻴﻬﺎ ﺍﻟﻨّﺎ َﺭ ﰒﱠ ﺃﻃﻔﺄﳘﺎ ﻭﻗﺮﱠﻬﺑﻤﺎ ﺇﱃ ﻣﻨﺨﺮﻳﻪ ﻓﻠﻢ‬ ‫ﺃﻇﻦﱡ ﺃﺧﻲ ﻣﺎ َ‬
‫ﺚ ﺃ ﹾﻥ ﲢﺮﱠﻙ ﻭﻫﺎ ﻫﻮ ﺫﺍ ﻗﺪ ﺗﺮﺍﻩ ﻗﻠﺖ ﻟﻪ ‪ :‬ﺇﻥ ﺃﺻﺤﺎﺏ ﺍﳊﺮﻭﺏ ﻭﺍﻟﺬﻳﻦ ﻳﻐﺴﻠﻮﻥ ﺍﳌﻮﺗﻰ ﻭﺍﻷﻃﺒﺎﺀ ﻋﻨﺪَﻫﻢ ﰲ‬ ‫ﻳﻠَﺒ ﹾ‬
‫ﻫﺬﺍ ﺩَﻻﻻﺕٌ ﻭﻋﻼﻣﺎﺕ ﻓﻼ ﲢﻤﻞ ﻋَﻠﹶﻰ ﻧﻔﺴﻚ ﰲ ﻭﺍﺣ ٍﺪ ﻣﻦ ﺃﻭﻟﺌﻚ ﹶﺃﻻﱠ ﺗﺴﺘُﺮﻩ ﺑﺎﻟﺪﻓﻦ ﺣﱴ ﻳَﺠﻴﻒ ‪.‬‬

‫ﻭﺍﺠﻤﻟﻮﺱ ﻳﻘﺮّﺑﻮﻥ ﺍﳌﻴﱢﺖ ﻣ ْﻦ ﺃﻧﻒ ﺍﻟﻜﻠﺐ ﻭﻳﺴﺘﺪﻟﻮﻥ ﺑﺬﻟﻚ ﻋَﻠﹶﻰ ﺃﻣﺮﻩ ﻓﻌﻠﻤﺖ ﺃﻥﹼ ﺍﻟﺬﻱ ﻋﺎَﻳﻨّﺎﻩ ﻣﻦ ﺍﻟﺬﹼﺑﱠﺎﻥ ﻗﺪ‬
‫ﺯﺍ َﺩ ﰲ ﻋ ْﺰﻣِﻪ ‪.‬‬
‫ﲑ ﺃﻭ ﺍﻟﺴﱠﺒﻊ ﻓﻴﺰﻡﱡ ﺑﺄﻧﻔِﻪ ﻟﻠﺬﻱ ﻳﻠﻘﻰ‬‫ﺖ ﰲ ﺃﻧﻒ ﺍﻟﺒﻌ ﹺ‬
‫ﺍﻟﻨﱡﻌَﺮ ﻭﺍﻟﻨﱡﻌَﺮ ‪ :‬ﺿﺮﺏٌ ﻣﻦ ﺍﻟﺬﱢﺑﺎﻥ ﻭﺍﻟﻮﺍﺣﺪ ﹸﺓ ﻧﻌَﺮﺓ ﻭﺭﲟﺎ ﺩﺧﻠ ْ‬
 ‫ﻣﻦ ﺍﳌﻜﺮﻭﻩ ﺑﺴﺒﺒﻪ ﻓﺎﻟ َﻌ َﺮﺏُ ﺗﺸﺒّﻪ ﺫﺍ ﺍﻟﻜِﺒْﺮ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﺇﺫﺍ ﺻﻌّﺮ ﺧﺪﻩ ﻭ َﺯﻡّ ﺃﻧﻔﻪ ﺑﺬﻟﻚ ﺍﻟﺒﻌﲑ ﰲ ﺗﻠﻚ ﺍﳊﺎﻝ‬
‫ﻓﻴﻘﺎﻝ ﻋﻨﺪ ﺫﻟﻚ ‪ :‬ﻓﻼﻥ ﰲ ﺃﻧﻔﻪ ﻧﻌﺮﺓ ﻭﰲ ﺃﻧﻔِﻪ ُﺧﻨْﺰﻭﺍﻧ ﹲﺔ ﻭﻗﺎﻝ ﻋﻤﺮ ‪ :‬ﻭﺍﻟﻠﹼﻪ ﻻ ﺃﻗﻠ ُﻊ ﻋﻨﻪ ﺃﻭ ﺃﻃﻴﱢ َﺮ ﻧُﻌﺮَﺗﻪ ‪.‬‬
‫ﻒ ﻭﰲ ﺍﳊﺮﱢ ‪.‬‬ ‫ﻭﻣﻨﻬﺎ ﺍﻟﻘﹶﻤَﻊ ﻭﻫﻮ ﺿﺮ ﺏٌ ﻣﻦ ﺫﺑّﺎﻥ ﺍﻟﻜﻸ ﻭﻗﺎﻝ ﺃﻭﺱ ‪ :‬ﻭﺫﻟﻚ ﳑﺎ ﻳﻜﻮﻥ ﰲ ﺍﻟﺼﻴ ِ‬

‫ﺾ ﺍﻟﺰﻣﺎﻥ‬‫ﺃﺫﻯ ﺍﻟﺬﹼﺑّﺎﻥ ﻟﻠﺪﻭﺍﺏّ ﻭﺍﻟﺬﹼﺑﺎﻥ ﺟﻨْﺪ ﻣﻦ ﺟﻨﺪ ﺍﻟﻠﹼﻪ ﺷﺪﻳ ُﺪ ﺍﻷﺫﻯ ﻭﺭﺑﱠﻤﺎ ﻛﺎ ﹶﻥ ﺃﺿﺮّ ﻣﻦ ﺍﻟﺪﱠﺑْﺮ ﰲ ﺑَﻌ ﹺ‬
‫ﺏ ﺑﺄﻧﻔﺴﻬﺎ ﺍﻷﺭﺽ ﻭﻫﻲ ﰲ ﺍﳌﻔﺎﻭﺯ‬ ‫ﻭﺭﲟﺎ ﺃﺗﺖ ﻋَﻠﹶﻰ ﺍﻟﻘﺎﻓﻠﺔ ﲟﺎ ﻓﻴﻬﺎ ﻭﺫﻟﻚ ﺃﻧّﻬﺎ ﺗﻐﺸﻰ ﺍﻟﺪﻭﺍﺏّ ﺣﺘّﻰ ﺗﻀﺮ َ‬
‫ﻭﺗﺴﻘﻂ ﻓﻴﻬﻠﻚ ﺃﻫﻞ ﺍﻟﻘﺎﻓﻠﺔ ﻷﻬﻧﻢ ﻻ ﳜﺮﺟﻮﻥ ﻣﻦ ﺗﻠﻚ ﺍﳌﻔﺎﻭﺯ ﻋﻠﻰ ﺩﻭﺍﻬﺑ ْﻢ ﻭﻛﺬﻟﻚ ﺗُﻀْﺮﺏ ﺍﻟﺮﱢﻋﺎﺀ ﺑﺈﺑﻠﻬﻢ‬
‫ﺐ ﺩﺍﺑﱠﺔ ﻭﻳﻘﻮﻝ ﺑﻌﻀُﻬﻢ ﻟﺒﻌﺾ ‪ :‬ﺑﺎ ِﺩﺭُﻭﺍ ﻗ ْﺒ ﹶﻞ ﺣﺮ ﹶﻛ ِﺔ‬
‫ﺴ ﹸﻠﻜﹸﻬﺎ ﺻﺎﺣ ُ‬
‫ﻭﺍﳉﻤﺎﻟﻮﻥ ﲜﻤﺎﳍﻢ ﻋﻦ ﺗﻠﻚ ﺍﻟﻨﺎﺣﻴﺔ ﻭﻻ ﻳ ْ‬
‫ﺽ ﻭﺍﻟﻜﻸ ‪.‬‬‫ﺍﻟﺬﱢﺑﺎﻥ ﻭﻗﺒﻞ ﺃ ﹾﻥ ﺗﺘﺤﺮﻙ ﺫﹼﺑﺎﻥ ﺍﻟﺮﱢﻳﺎ ﹺ‬
‫ﻑ ﳊﻮﻡ ﺍﻟﺪﻭﺍﺏّ ﻭﲣﺮﹺﻕ ﺍﳉﻠﻮ َﺩ‬ ‫ﻭﺍﻟﺰّﻧﺎﺑﲑ ﻻ ﺗﻜﺎ ُﺩ ﺗﺪْﻣﻲ ﺇﺫﺍ ﻟﺴﻌﺖ ﺑﺄﺫﻧﺎﻬﺑﺎ ﻭﺍﻟﺬﱢﺑﱠﺎﻥ ﺗﻐﻤﺲ ﺧﺮﺍﻃﻴﻤﻬﺎ ﰲ ﺟﻮ ِ‬
‫ﺕ ﺳﻢّ ﻭﻟﻮ ﺯﹺﻳ َﺪ ﰲ َﺑﺪَﻥ ﺍﻟﺒﻌﻮﺿﺔ‬ ‫ﻑ ﺍﻟﺪﱠ َﻡ ﻧﺰﻓﹰﺎ ﻭﳍﺎ ﻣﻊ ﺷﺪّﺓ ﺍﻟﻮﻗ ﹺﻊ ﲰﻮﻡٌ ﻭﻛﺬﻟﻚ ﺍﻟﺒَﻌﻮﺿﺔ ﺫﺍ ُ‬
‫ﺍﻟﻐﻼﻅ ﺣﱴ ﺗﻨﺰ َ‬
‫ﲑ َﺑﺪَﻬﻧﺎ ﻛﺒﺪﻥ ﺍﳉﺮﱠﺍﺭﺓ ﻓﺈﻬﻧﺎ ﺃﺻﻐﺮ ﺍﻟﻌﻘﺎﺭﺏ ﳌﺎ ﻗﺎﻡ ﻟﻪ ﺷﻲﺀٌ ﻭﻟﻜﺎﻥ ﺃﻋﻈ َﻢ ﺑﻠﻴﱠ ﹰﺔ‬ ‫ﻭﺯﹺﻳ َﺪ ﰲ ﺣﺮْﻗﺔ ﻟﺴْﻌﻬﺎ ﺇﱃ ﺃﻥ ﻳﺼ َ‬
‫ﳉﺮﱠﺍﺭﺓ‬
‫ﻣﻦ ﺍ ﹶ‬

‫ﺍﻟﻨﺼﻴﺒﻴﺔ ﺃﺿﻌﺎﻓﹰﺎ ﻛﺜﲑﺓ ﻭﺭﺑﱠﻤﺎ ﺭﺃﻳﺖ ﺍﳊﻤﺎﺭ ﻭﻛﺄﻧّﻪ ُﻣ َﻤﻐﱠﺮ ﺃﻭ ﻣﻌﺼﻔﺮ ﻭﺇﻧﱠ ُﻬ ْﻢ ﻣﻊ ﺫﻟﻚ ﻟﻴﺠﻠﱢﻠﻮﻥ ﲪُﺮَﻫﻢ‬
‫ﺖ ﺍﳊﻤﲑ ﻭﻋﻠﻴﻬﺎ ﺍﻟﺮﱢﺟﺎﻝ ﻓﻴﻤﺎ ﺑﲔ َﻋ ْﺒﺪَﺳﻲ ﻭﺍﳌﺬﺍ ﹺﺭ‬‫ﻭُﻳﺒَﺮﻗِﻌﻮﻬﻧﺎ ﻭﻣﺎ َﻳﺪَﻋﻮﻥ ﻣﻮﺿﻌﹰﺎ ﺇﻻﱠ ﺳﺘﺮﻭﻩ ﲜﻬﺪﻫﻢ ﻓﺮﺑﱠﻤﺎ ﺭﺃﻳ َ‬
‫ﺐ ﻭﻟﻴﺲ‬‫ﺽ ﻭﺍﺳﺘﺴﻠﻤﺖ ﻟﻠﻤﻮﺕ ﻭﺭﺑّﻤﺎ ﺭﺃﻳﺖ ﺻﺎﺣ َ‬ ‫ﺑﺄﻳﺪﻳﻬﻢ ﺍﳌﻨﺎﺧﺲ ﻭﺍﳌﺬﺍﺏﱡ ﻭﻗﺪ ﺿﺮﺑﺖ ﺑﺄﻧﻔﺴﻬﺎ ﺍﻷﺭ َ‬
‫ﺖ ﺫﹸﺑﺎﺑﹰﺎ ﺳﻘﻂ ﻋﻠﻰ ﺳﺎﻟﻔﺔ ﺣِﻤﺎﺭ ﻛﺎ ﹶﻥ ﲢﱵ ﻓﻀﺮﺏ ﺑﺄﹸﺫﻧﻴﻪ‬
‫ﳉﻠﺪ ﺍﻟﺒﻘﺮﺓ ﻭﺍﳊﻤﺎﺭ ﻭﺍﻟﺒﻌﲑ ﻋﻨﺪَﻩ ﺧﻄﺮ ﻭﻟﻘ ْﺪ ﺭﺃﻳ ُ‬
‫ﻭﺣﺮﱠﻙ ﺭﺃﺳﻪ ﺑﻜﻞﱢ‬

‫ﻁ ﻷﳓﱢﻴَﻪ ﺑﻪ ﻓﻨﺰﺍ ﻋﻨﻪ ﻭﺭﺃﻳﺖ ﻣﻊ ﻧ ْﺰ ﹺﻭ ِﻩ ﻋﻨﻪ ﺍﻟﺪﱠ َﻡ ﻭﻗﺪ ﺍﻧﻔﺠﺮ‬

‫ﺟﻬﺪﻩ ﻭﺃﻧﺎ ﺃﺗﹶﺄﻣﱠﻠﻪ ﻭﻣﺎ ﻳﻘﻠﻊ ﻋﻨﻪ ﻓ َﻌ َﻤ ْﺪ ﺕُ ﺑﺎﻟﺴﱠﻮ ِ‬
‫ﻛﹶﺄﻧﱠﻪُ ﻛﺎﻥ ﻳﺸﺮﺏ ﺍﻟﺪﱠ َﻡ ﻭﻗﺪ ﺳﺪﱠ ﺍﳌﺨﺮﺝ ﺑﻔﻴﻪ ﻓﻠﻤﱠﺎ ﳓﱠﺎﻩ ﻃﻠﻊ ‪.‬‬
‫ﺾ ﻭﻋﻠﻰ‬
‫ﻭﻧﻴﻢ ﺍﻟﺬﹼﺑﺎﺏ ﻭﺗﺰﻋ ُﻢ ﺍﻟﻌﺎﻣﱠ ﹸﺔ ﺃﻥﱠ ﺍﻟﺬﹼﺑﱠﺎﻥ ﹾﳜﺮَﺃ َﻋﻠﹶﻰ ﻣﺎ ﺷﺎﺀ ﻗﺎﻟﻮﺍ ‪ :‬ﻷﻧﱠﺎ ﻧﺮﺍﻩ ﳜﺮﺃ َﻋﻠﹶﻰ ﺍﻟﺸﻲﺀ ﺍﻷﺳﻮﺩ ﺃﺑﻴ َ‬
‫ﺾ ﺃﺳﻮﺩ ‪.‬‬ ‫ﺍﻷﺑﻴ ﹺ‬
‫ﻭﻳﻘﺎﻝ ﻗﺪ ﻭ ﹶﱎ ﺍﻟﺬﱡﺑﺎﺏ ﰲ ﻣﻌﲎ ﺧﺮﺉ ﺍﻹﻧﺴﺎﻥ ﻭﻋﺮﱠ ﺍﻟﻄﺎﺋﺮ ﻭﺻﺎﻡ ﺍﻟﻨﱠﻌﺎﻡ ﻭﺫﹶﺭَﻕ ﺍﳊﻤﺎﻡ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﻭ ﹶﻗ ْﺪ‬
‫ﻂ ﺍ ِﳌﺪَﺍ ِﺩ ( ﻭﻟﻴﺲ ﻃﻮ ﹸﻝ ﻛﹸ ْﻮ ﹺﻡ ﺍﻟﺒﻌﲑ ﺇﺫﺍ ﺭﻛﺐ ﺍﻟﻨﱠﺎﻗ ﹶﺔ ﻭﺍﳋﻨﺰﻳﺮ ﺇﺫﺍ‬
‫ﺏ ﻋﻠﻴﻪ ﺣﺘﱠﻰ ** ﻛﹶﺄﻥﱠ َﻭﻧﹺﻴﻤَﻪ ﻧﻘ ﹸ‬ ‫َﻭَﻧ َﻢ ﺍﻟﺬﱡﺑﺎ ُ‬
‫ﺙ ﻋﻨ َﺪ ﺍﻟﺴﱢﻔﺎﺩ ‪.‬‬
‫ﺚ ﺫﻛﻮﺭِﺓ ﺍﻟﺬﺑّﺎﻥ َﻋﻠﹶﻰ ﻇﻬﻮﺭ ﺍﻹﻧﺎ ِ‬ ‫ﺭﻛﺐ ﺍﳋﻨﺰﻳﺮﺓ ﺑﺄﻃﻮ ﹶﻝ ﺳﺎﻋ ﹰﺔ ﻣﻦ ﻟﹸ ْﺒ ِ‬

‫ﲣﻠﻖ ﺍﻟﺬﱡﺑﺎﺏ ﻭﺍﻟﺬﹼﺑﺎﺏ ﻣﻦ ﺍﳋﻠﹾﻖ ﺍﻟﺬﻱ ﻳﻜﻮ ﹸﻥ َﻣﺮّ ﹰﺓ ﻣﻦ ﺍﻟﺴﱢﻔﺎﺩ ﻭﺍﻟ ﻮﹺﻻﺩ ﻭﻣﺮّ ﹰﺓ ﻣﻦ ﺗﻌﻔﱡﻦ ﺍﻷﺟﺴﺎﻡ ﻭﺍﻟﻔﹶﺴﺎ ِﺩ‬
‫ﺍﳊﺎﺩﺙ ﻭﺍﻟﺒﺎﻗﻼ ُﺀ ﺇﺫﺍ ﻋَﺘ َﻖ ﺷﻴﺌﹰﺎ ﰲ ﺍﻷﻧﺒﺎﺭ ﺍﺳﺘﺤﺎﻝ ﻛﻠﱡﻪ ﺫﹸﺑﺎﺑﹰﺎ ﻓﺮﺑﱠﻤﺎ ﺃﻏﻔﻠﻮﻩ ﰲ ﺗﻠﻚ ﺍﻷﻧْﺒﺎﺭ ﻓﻴﻌﻮﺩﻭﻥ ﺇﱃ ﺍﻷﻧﺒﺎ ﹺﺭ‬
 ‫ﻕ ﻓﻼ ﳚﺪﻭﻥ ﰲ ﺍﻷﻧﺒﺎﺭ ﺇﻻﹼ ﺍﻟﻘﺸﻮﺭ ‪.‬‬ ‫ﻭﻗﺪ ﺗﻄﺎﻳﺮ ﻣﻦ ﺍﻟﻜﹸﻮَﻯ ﻭﺍﳋﺮﻭ ﹺ‬
‫ﻭﺍﻟﺬﹼﺑﺎﺏ ﺍﻟﺬﻱ ﳜﻠﻖ ﻣﻦ ﺍﻟﺒﺎﻗﻼﺀ ﻳﻜﻮﻥ ﺩﻭﺩﹰﺍ ﰒﱠ ﻳﻌﻮﺩ ﺫﺑﺎﺑﹰﺎ ﻭﻣﺎ ﺃﻛﺜﺮ ﻣﺎ ﺗﺮﻯ ﺍﻟﺒﺎﻗﻼﺀ ﻣﺜﻘﹼﺒﹰﺎ ﰲ ﺩﺍﺧﻠﻪ ﺷﻲﺀٌ‬
‫ﻛﹶﺄﻧﱠﻪ ﻣﺴﺤﻮﻕ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻠﹼﻪ ﻗﺪ ﺧﻠﻖ ﻣﻨﻪ ﺍﻟﺬﹼﺑﱠﺎﻥ ﻭﺻﻴﱠﺮﻩ ﻭﻣﺎ ﺃﻛﺜﺮ ﻣﺎ ﲡﺪﻩ ﻓﻴﻪ ﺗﺎﻡﱠ ﺍﳋﻠﻖ ﻭﻟﻮ ﰎﹼ ﺟﻨﺎﺣﺎﻩ ﻟﻘﺪ‬
‫ﻛﺎﻥ ﻃﺎﺭ ‪.‬‬

‫ﺦ ﻣﻦ ﺃﻫﻞ ﺍﳋﹸﺮﻳﺒﺔ ﻗﺎﻝ ‪ :‬ﻛﻨﺖ ﺃﺣﺐﱡ ﺍﻟﺒﺎﻗﻼﺀ‬ ‫ﺣﺪﻳﺚ ﺷﻴﺦ ﻋﻦ ﲣﻠﻖ ﺍﻟﺬﹼﺑﺎﺏ ﻭﺣﺪّﺛﲏ ﺑﻌﺾ ﺃﺻﺤﺎﺑﹺﻨﺎ ﻋﻦ ﺷﻴ ﹴ‬
‫ﺕ ﰲ ﺳﻔﻴﻨ ٍﺔ ِﺣﻤْﻠﻬﺎ ﺑﺎﻗﻼﺀ ﻓﻘﻠﺖ ﰲ ﻧﻔﺴﻲ ‪ :‬ﻫﺬﺍ ﻭﺍﻟﻠﹼﻪ‬‫ﻭﺃﺭﺩﺕ ﺇﻣﱠﺎ ﺍﻟﺒَﺼﺮﺓ ﻭﺇﻣﺎ ﺑﻐﺪﺍﺩ ﺫﻫﺐ ﻋﻨﱢﻲ ﺣﻔﻈﻪ ﻓﺼﺮ ُ‬
‫ﺲﰲ‬ ‫ﳉﺪﱢ ﻭﻣﻦ ﺍﻟﺘﱠﻮﻓﻴﻖ ﻭﺍﻟﺘﺴﺪﻳﺪ ﻭﻟﻘﺪ ﺃﺭﺑﻊ ﻣﻦ َﻭ ﹶﻗ َﻊ ﻟﻪ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺬﻱ ﻗﺪ ﻭﻗﻊ ﱄ ‪ :‬ﺃﺟﻠ ُ‬ ‫ﻣﻦ ﺍﳊﻆﱢ ﻭﺳﻌﺎﺩﺓ ﺍ ﹶ‬
‫ﻫﺬﻩ ﺍﻟﺴﻔﻴﻨﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺒﺎﻗﻼﺀ ﻓﺂﻛ ﹸﻞ ﻣﻨﻪ ﹺﻧﻴّﹰﺎ ﻭﻣﻄﺒﻮﺧﹰﺎ ﻭﻣﻘﻠ ﻮّﹰﺍ ﻭﺃﺭﺽﱡ ﺑﻌﻀَﻪ ﻭﺃﻃﺤﻨُﻪ ﻭﺃﺟْﻌﻠﻪ ﻣﺮﻗﹰﺎ ﻭﺇﺩﺍﻣﹰﺎ ﻭﻫﻮ‬
‫ﺴ ِﻤﻦُ ﻭﻳﺰﻳﺪ ﰲ ﺍﻟﺒﺎﻩ ﻓﺎﺑﺘﺪﺃﺕ ﻓﻴﻤﺎ ﺃﻣﱠﻠﺘﻪ ﻭﺩﻓﻌْﻨﺎ ﺍﻟﺴﱠﻔﻴﻨﺔ ﻓﺄﹶﻧ ﹶﻜ ْﺮﺕُ ﻛﺜﺮﺓ ﺍﻟﺬﹼﺑﱠﺎﻥ ﻓﻠﻤﺎ ﻛﺎﻥ‬
‫ﻳﻐْﺬﻭ ﻏﺬﺍ ًﺀ ﺻﺎﳊﹰﺎ ﻭﻳُ ْ‬
‫ﺏ ﻭﺫﻫﺒﺖ ﺍﻟﻘﺎﺋﻠﺔ ﻭﺫﻫﺐ ﺍﳊﹶﺪﻳﺚ ﻭﺷُﻐِﻠﺖ ﺑﺎﻟﺬﱠﺏﱢ ﻋﻠﻰ ﺃﻬﻧﻦﱠ‬ ‫ﺍﻟﻐ ُﺪ ﺟﺎﺀ ﻣﻨﻪ ﻣﺎ ﱂ ﺃﻗﺪْﺭ ﻣﻌﻪ ﻋﻠﻰ ﺍﻷﻛ ﹺﻞ ﻭﺍﻟﺸﺮ ﹺ‬
‫ﱂ ﻳﻜﻦﱠ ﻳﱪ ْﺣ َﻦ ﺑﺎﻟﺬﱠﺏّ ﻭﻛﻦﱠ‬

‫ﺖ ﻻ ﺃﻃﺮ ُﺩ ﻣﺎﹶﺋ ﹰﺔ ﺣﱴ ﳜﻠﻔﻬَﺎ ﻣﺎﺋﹶﺔ ﻣﻜﺎﻬﻧﺎ ﻭ ُﻫﻦﱠ ﰲ ﺃﻭ ﹺﻝ ﻣﺎ ﳜﺮ ْﺟ َﻦ ﻣﻦ‬

‫ﺃﻛﹶﺜ َﺮ ﻣﻦ ﺃ ﹾﻥ ﺃﻛﻮ ﹶﻥ ﺃﻗﻮﻯ ﻋﻠﻴﻬﻦﱠ ﻷﻧﱢﻲ ﻛﻨ ُ‬
‫ﺍﻟﺒﺎﻗﻼﺀ ﻛﹶﺄﻥﱠ ﻬﺑﻦّ َﺯﻣَﺎَﻧﹰﺔ ﻓﻠﻤﺎ ﻛﺎ ﹶﻥ ﻃﲑﺍﻬﻧﻦﱠ ﺃﺳﻮﺃ ﻛﺎﻥ ﺃﺳﻮﺃ ﳊﺎﱄ (‬
‫ﺖ ﻗﺎﻝ ‪ :‬ﺃ َﻭ ﻟﻴﺲ‬‫ﺖ ﻭﺷﺮَﺑ ْ‬ ‫ﻓﻘﻠﺖ ﻟﻠﻤﻼﺡ ‪ :‬ﻭﻳﻠﻚ ﺃﻱﱡ ﺷﻲ ٍﺀ ﻣﻌﻚ ﺣﱴ ﺻﺎﺭ ﺍﻟﺬﺑﺎﻥ ﻳﺘﺒﻌﻚ ﻗ ْﺪ ﻭﺍﻟﻠﹼ ِﻪ ﺃﻛﹶﻠ ْ‬
‫ﺗﻌﺮﻑ ﺍﻟﻘﺼﺔ ﻗﻠﺖ ‪ :‬ﻻ ﻭﺍﻟﻠﹼﻪ ﻗﺎﻝ ‪ :‬ﻫﻲ ﻭﺍﻟﻠﹼﻪ ﻣﻦ ﻫﺬﻩ ﺍﻟﺒﺎﻗﻼﺀ ﻭﻟﻮﻻ ﻫﺬﻩ ﺍﻟﺒﻠﻴّﺔ ﳉﺎﺀﻧَﺎ ﻣﻦ ﺍﻟﺮﱡﻛﺎﺏ ﻛﻤﺎ‬
‫ﳚﻴﺌﻮﻥ ﺇﱃ ﲨﻴﻊ ﺃﺻﺤﺎﺏ ﺍﳊﻤﻮﻻﺕ ﻭﻣﺎ ﻇﻨﻨﺘﻪ ﺇﻻﹼ ﳑﻦ ﻗﺪ ﺍﻏﺘﻔﺮ ﻫﺬﺍ ﻟﻠﲔ ﺍﻟﻜِﺮﺍﺀ ﻭﺣﺐﱢ ﺍﻟﺘﻔﺮﱡﺩ ﺑﺎﻟﺴﻔﻴﻨﺔ‬
‫ﻱ ﻣﻦ ﻫﻨﺎﻙ ﺇﱃ ﺣﻴﺚ ﺃﺭﻳﺪ ﻓﻘﺎﻝ ﱄ ‪ :‬ﺃﲢﺐﱡ ﺃ ﹾﻥ ﺃﺯ ﻭﱢﺩَﻙ ﻣﻨﻪ ﻗﻠﺖ‬ ‫ﻓﺴﺄﹶﻟُﺘ ُﻪ ﺃ ﹾﻥ ﻳﻘﺮﺑﲏ ﺇﱃ ﺑﻌﺾ ﺍﻟﻔﹸﺮَﺽ ﺣﱴ ﺃﻛﺘﺮ َ‬
‫‪ :‬ﻣﺎ ﺃﺣﺐﱡ ﺃ ﹾﻥ ﺃﻟﺘﻘ َﻲ ﺃﻧﺎ ﻭﺍﻟﺒﺎﻗﻼﺀ ﰲ ﻃﺮﻳ ﹴﻖ ﺃﺑَﺪﹰﺍ ‪ .‬ﻣﻦ ﻛﺮﻩ ﺍﻟﺒﺎﻗﻼﺀ ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﺃﺑﻮ ﴰﺮ ﻻ ﻳﺄﻛﻞ ﺍﻟﺒﺎﻗﻼﺀ‬
‫ﻭﻛﺎﻥ ﺃﺧﺬ ﺫﻟﻚ ﻋﻦ ﻣﻌﻠﱢﻤﻪ ﻣ َﻌﻤﱠﺮ ﺃﰊ ﺍﻷﺷﻌﺚ ﻭﻛﺬﻟﻚ ﻛﺎﻥ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻣﺴﻠﻤﺔ ﺑﻦ ﳏﺎﺭﺏ ﻭﺍﻟﻮﻛﻴﻌﻲﱡ ﻭﻣُﻌﻤﱠﺮ‬
‫ﻭﺃﺑﻮ ﺍﳊﺴﻦ ﺍﳌﺪﺍﺋﲏ ﺑﺮﻫ ﹰﺔ ﻣﻦ ﺩﻫﺮﻫﻢ ‪.‬‬

‫ﻭﻛﺎﻥ ﻳﻘﻮﻝ ‪ :‬ﻟﻮﻻ ﺃﻥﱠ ﺍﻟﺒﺎﻗﻼﺀ ﻋﻔِﻦ ﻓﺎﺳ ُﺪ ﺍﻟﻄﹼﺒ ﹺﻊ ﺭﺩﻱﺀٌ ﳜﺜﱢﺮ ﺍﻟﺪﱠ َﻡ ﻭﻳﻐﻠﹼﻈﹸﻪ ﻭﻳﻮﺭﺙ ﺍﻟﺴّﻮﺩﺍ َﺀ ﻭﻛﻞﱠ ﺑﻼﺀ ﳌﺎ ﻭﻟﹼ َﺪ‬
‫ﺍﻟﺬﱢﺑﺎﻥ ﻭﺍﻟﺬﹼﺑﺎﻥ ﺃﻗﺬ ُﺭ ﻣﺎ ﻃﺎﺭ ﻭﻣﺸَﻰ ﻭﻛﺎﻥ ﻳﻘﻮﻝ ‪ :‬ﻛ ﱡﻞ ﺷﻲ ٍﺀ ﻳﻨﺒﺖ ﻣﻨﻜﻮﺳﺎﹰ ﻓﻬﻮ ﺭﺩﻱﺀٌ ﻟﻠﺬﱢﻫﻦ ﻛﺎﻟﺒﺎﻗﻼﺀ‬
‫ﻭﺍﻟﺒﺎﺫﳒﺎﻥ ‪.‬‬
‫ﻼ ﻫﺮﺏ ﻣﻦ ﻏﺮﻣﺎﺋﻪ ﹶﻓﺪَﺧﻞ ﰲ ﻏﺎﺑ ِﺔ ﺑﺎﻗﻼﺀ ﻓﺘﺴﺘﱠﺮ ﻋﻨﻬﻢ ﻬﺑﺎ ﻓﺄﹶﺭﺍﺩ ﺑﻌﻀُﻬﻢ ﺇﺧﺮَﺍﺟﻪ‬ ‫ﻭﻛﺎﻥ ﻳﺰﻋﻢ ﺃﻥﹼ ﺭﺟ ﹰ‬
‫ﻭﺍﻟﺪﺧﻮﻝ ﻓﻴﻬﺎ ﻟﻄﻠﺒ ِﻪ ﻓﻘﺎﻝ ‪ :‬ﺃﺣﻜﻤ ُﻬ ْﻢ ﻭﺃﻋﻠﻤﻬﻢ ﻛﻔﺎﻛﻢ ﻟﻪ ﲟﻮﺿﻌﻪ ﺷﺮّﹰﺍ ‪.‬‬
‫ﻭﻛﺎﻥ ﻳﻘﻮﻝ ‪ :‬ﲰﻌﺖ ﻧﺎﺳﹰﺎ ﻣﻦ ﺃﹶﻫﻞ ﺍﻟﺘﺠْﺮﺑ ِﺔ ﳛﻠﻔﻮﻥ ﺑﺎﻟﻠﹼﻪ ‪ :‬ﺇﻧﱠﻪ ﻣﺎ ﺃﻗﺎﻡ ﺃﺣﺪٌ ﺃﺭﺑَﻌﲔ ﻳﻮﻣﹰﺎ ﰲ ﻣِﻨﺒﺖ ﺑﺎﻗﻼ َﺀ ﻭﺧﺮﺝ‬
‫ﻣﻨﻪ ﺇﻻﹼ ﻭﻗﺪ ﺃﺳﻘﻤ ُﻪ ُﺳﻘﹾﻤﹰﺎ ﻻ ﻳﺰﺍﻳ ﹸﻞ ﺟﹺﺴﻤَﻪ ‪.‬‬
 ‫ﻭﺯﻋﻢ ﺃﻥﹼ ﺍﻟﺬﻱ ﻣﻨﻊ ﺃﺻﺤﺎﺏ ﺍﻷﺩْﻫﺎﻥ ﻭﺍﻟﺘﺮﺑﻴِﺔ ﺑﺎﻟﺴﻤﺴﻢ ﻣ ْﻦ ﺃﻥ ﻳﺮﺑﱡﻮﺍ ﺍﻟﺴﱡﻤﺎﺳِﻢ ﺑَﻨﻮْﺭ ﺍﻟﺒﺎﻗﻼﺀ ﺍﻟﺬﻱ ﻳﻌﺮﻓﻮ ﹶﻥ‬
‫ﻣﻦ ﻓﺴﺎ ِﺩ ﻃﺒﻌ ِﻪ ﻭﺃﻧﱠﻪ ﻏﲑ‬

‫ﻣﺄﻣﻮﻥ ﻋﻠﻰ ﺍﻟﺪﱢﻣﺎﻍ ﻭﻋﻠﻰ ﺍﳋﻴﺸﻮﻡ ﻭﺍﻟﺼﱢﻤﺎﺥ ﻭﻳﺰﻋﻤﻮﻥ ﺃﻥﹼ ﻋﻤﻠﻪ ﺍﻟﺬﻱ ﻋﻤﻠﻪ ﻫﻮ ﺍﻟﻘﺼﺪ ﺇﱃ ﺍﻷﺫﻫﺎﻥ ﺑﺎﻟﻔﺴﺎﺩ‬
‫‪.‬‬
‫ﻭﻛﺎﻥ ﻳﺰﻋﻢ ﺃﻥﱠ ﻛﻞﱠ ﺷﻲ ٍﺀ ﻳﻜﻮﻥ ﺭﺩﻳﺌﹰﺎ ﻟﻠﻌﺼﺐ ﻓﺈﻧﱠﻪ ﻳﻜﻮﻥ ﺭﺩﻳﺌﹰﺎ ﻟﻠﺬﱢﻫﻦ ﻭﺃﻥ ﺍﻟﺒﺼﻞ ﺇﳕﺎ ﻛﺎﻥ ﻳﻔﺴﺪ ﺍﻟﺬﻫﻦ ﺇ ﹾﺫ‬
‫ﺙ ﺍﳊﻔﻆ ﻷﻧﱠﻪ ﺻﺎﱀ ﻟﻠﻌَﺼَﺐ ‪.‬‬ ‫ﻛﺎﻥ ﺭﺩﻳّﹰﺎ ﻟﻠﻌﺼﺐ ﻭﺃ ﹾﻥ ﺍﻟﺒَﻼﺫﹸ َﺭ ﺇﳕﺎ ﺻﺎﺭ ﻳُﺼﻠﺢ ﺍﻟﻌﻘ ﹶﻞ ﻭﻳﻮﺭ ﹸ‬
‫ﻭﻛﺎﻥ ﻳﻘﻮﻝ ‪ :‬ﺳﻮﺍﺀٌ ﻋﻠﻲّ ﺃﻛﻠﺖ ﺍﻟﺬﹼﺑﺎﻥ ﺃﻭ ﺃﻛﻠﺖ ﺷﻴﺌﹰﺎ ﻻ ﻳﻮﻟﱢﺪ ﺇﻻﱠ ﺍﻟﺬﱢﺑﺎ ﹶﻥ ﻭﻫﻮ ﻻ ﻳﻮﻟﱢﺪﻩ ﺇﻻﱠ ﻫُ َﻮ ﻭﺍﻟﺸﻲ ُﺀ ﻻ‬
‫ﻳﻠﺪ ﺍﻟﺸﻲ َﺀ ﺇﻻﹼ ﻭﻫﻮ ﺃﻭﱃ ﺍﻷﺷﻴﺎﺀِ ﺑ ِﻪ ﻭﺃﻗﺮﻬﺑﺎ ﺇﱃ ﻃﺒﻌ ِﻪ ﻭﻛﺬﻟﻚ ﲨﻴﻊ ﺍﻷﺭﺣﺎﻡ ﻭﻓﻴﻤﺎ ﻳﻨﺘﺞ ﺃﺭﺣﺎﻡ ﺍﻷَﺭﺽ ﻭﺃﺭﺣﺎﻡ‬
‫ﺍﳊﻴﻮﺍﻥ ﻭﺃﺭﺣﺎﻡ ﺍﻷَﺷﺠﺎﺭ ﻭﺃﺭﺣﺎﻡ ﺍﻟﺜﱢﻤَﺎﺭ ﻓﻴﻤﺎ ﻳﺘﻮﻟﱠﺪ ﻣﻨﻬﺎ ﻭﻓﻴﻬﺎ ‪.‬‬

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‫ﺣﺪﻳﺚ ﺃﰊ ﺳﻴﻒ ﺣﻮﻝ ﺣﻼﻭﺓ ﺍﳋﺮﺀ‬

‫ﻭﺑﻴﻨﻤﺎ ﺃﻧﺎ ﺟَﺎﻟﺲٌ ﻳﻮﻣﹰﺎ ﰲ ﺍﳌﺴﺠﹺﺪ ﻣﻊ ﻓِﺘﻴﺎ ٍﻥ ﻣﻦ ﺍﳌﺴﺠﺪﻳﱢﲔ ﳑﺎ ﻳﻠﻲ ﺃﺑﻮﺍﺏ ﺑﲏ ﺳﻠﻴﻢ ﻭﺃﻧَﺎ ﻳﻮﻣﺌ ٍﺬ ﺣَﺪﺙ ﺍﻟﺴّﻦّ ﺇ ﹾﺫ‬
‫ﻑ ﻣﻦ ﻗﻮ ﹴﻡ ﺳَﺮﺍﺓ ﺣﱴ ﻭﻗﻒ ﻋﻠﻴﻨﺎ ﻭﳓﻦ ﻧﺮﻯ ﰲ‬ ‫ﺃ ﹾﻗَﺒ ﹶﻞ ﺃﺑﻮ ﺳَﻴﻒ ﺍﳌﻤﺮﻭﺭ ﻭﻛﺎﻥ ﻻ ﻳ ﺆْﺫﻱ ﺃﺣﺪﹰﺍ ﻭﻛﺎﻥ ﻛﺜﲑ ﺍﻟﻈﱠ ْﺮ ِ‬
‫ﳉﺪﱢ ﰒﹼ ﻗﺎﻝ ﳎﺘﻬﺪﹰﺍ ‪ :‬ﻭﺍﻟﻠﹼﻪ ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻﹼ ﻫﻮ ﺇﻥ ﺍﳋ ْﺮ َﺀ ﳊﻠﻮ ﰒﱠ ﻭﺍﻟﻠﹼﻪ ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻﹼ ﻫﻮ ﺇﻥﱠ ﺍﳋﺮﺀ‬ ‫ﻭﺟﻬﻪ ﺃﺛﺮ ﺍ ِ‬
‫ﳊﻠﻮ ﰒ ﻭﺍﻟﻠﹼﻪ ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻﹼ ﻫﻮ ﺇﻥﹼ ﺍﳋﺮﺀ ﳊﻠﻮ ﳝﻴﻨﹰﺎ ﺑَﺎﺗﱠ ﹰﺔ ﻳﺴﺄﻟﲏ ﺍﻟﻠﹼ ُﻪ ﻋﻨﻬﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻓﻘﻠﺖ ﻟﻪ ‪ :‬ﺃﺷﻬﺪ ﺃﻧﱠﻚ‬
‫ﻚ ﺍﻟﻠﹼﻪ ﻗﺎﻝ ‪ :‬ﺭﺃﻳﺖ ﺍﻟﺬﹼﺑﱠﺎﻥ‬
‫ﺖ ﻋﻠﻤﺖ ﺃﻣﺮﹰﺍ ﻓﻌﻠﱠﻤﻨَﺎ ﳑﺎ ﻋﻠ َﻤ َ‬
‫ﻻ ﺗﺄﻛﻠﻪ ﻭﻻ ﺗﺬﻭﻗﹸﻪ ﻓﻤﻦ ﺃﻳﻦ ﻋﻠﻤﺖ ﺫﻟﻚ ﻓﺈﻥ ﻛ ْﻨ َ‬
‫ﻳَﺴﻘﻂ ﻋﻠﻰ ﺍﻟﻨّﺒﹺﻴﺬ ﺍﳊﻠﻮ ﻭﻻ ﻳﺴﻘﻂ ﻋﻠﻰ ﺍﳊﺎﺯﹺﺭ ﻭﻳﻘﻊ ﻋﻠﻰ ﺍﻟﻌﺴﻞ ﻭﻻ ﻳﻘﻊ ﻋﻠﻰ ﺍﳋﻞﹼ ﻭﺃﺭﺍﻩ ﻋَﻠﹶﻰ ﺍﳋﹸﺮﺀ ﺃﻛﺜ َﺮ‬
‫ﻣﻨﻪ ﻋﻠﻰ ﺍﻟﺘﱠﻤْﺮ ﺃﻓﺘﺮﻳﺪﻭﻥ ﺣُﺠﱠ ﹰﺔ ﺃﺑﲔ ﻣﻦ‬

‫ﲑ‬
‫ﺦ َﻋﻠﹶﻰ ﺍﻟﺸﺎﺏ ‪ ) ٤ .‬ﲣﻠﻖ ﺑﻌﺾ ﺍﳊﻴﻮﺍﻥ ﻣﻦ ﹶﻏ ﹺ‬ ‫ﻀ ﹸﻞ ﺍﻟﺸﱠﻴ ﹺ‬
‫ﻑﻓ ْ‬
‫ﻒ ﻬﺑﺬﺍ ﻭﺷﺒﻬﻪ ﻳُﻌﺮ ُ‬
‫ﻫﺬﻩ ﻓﻘﻠﺖ ‪ :‬ﻳﺎ ﺃﺑﺎ َﺳ ْﻴ ٍ‬
‫ﺫﻛﺮ ﻭﺃﻧﺜﻰ ( ﹸﺛﻢﱠ َﺭ َﺟ َﻊ ﺑﻨﺎ ﺍﻟﻘﻮﻝ ﺇﱃ ﺫِﻛﺮ ﺧﻠﻖ ﺍﻟﺬﱢﺑﺎﻥ ﻣﻦ ﺍﻟﺒﺎﻗﻼﺀ ﻭﻗﺪ ﺃﻧﻜﺮ ﻧﺎﺱٌ ﻣﻦ ﺍﻟﻌﻮﺍﻡﱢ ﻭﺃﺷْﺒﺎِﻩ ﺍﻟﻌﻮﺍﻡﱢ ﺃﻥ‬
‫ﻳﻜﻮ ﹶﻥ ﺷﻲﺀٌ ﻣﻦ ﺍﳋﻠﻖ ﻛﺎ ﹶﻥ ﻣﻦ ﻏﲑ ﺫﻛ ﹴﺮ ﻭﺃﻧﺜﻰ ﻭﻫﺬﺍ ﺟﻬﻞﹲ ﺑﺸﺄﻥ ﺍﻟﻌﺎﻟﹶﻢ ﻭﺑﺄﻗﺴﺎﻡ ﺍﳊﻴﻮﺍﻥ ﻭﻫﻢ ﻳﻈﻨﱡﻮﻥ ﺃﻥﱠ‬
‫ﻋﻠﻰ ﺍﻟﺪﱢﻳﻦ ﻣﻦ ﺍﻹﻗﺮﺍﺭ ﻬﺑﺪﺍ ﺍﻟﻘﻮﻝ ﻣﻀﺮﱠ ﹰﺓ ﻭﻟﻴﺲ ﺍﻷﻣﺮ ﻛﻤﺎ ﻗﺎﻟﻮﺍ ﻭﻛ ﱡﻞ ﻗﻮ ﹴﻝ ﻳﻜﺬﱢﺑُﻪ ﺍﻟﻌِﻴﺎﻥ ﻓﻬﻮ ﺃﻓﺤﺶ ﺧﻄﺄ‬
‫ﺨﻒُ ﻣﺬﻫﺒﹰﺎ ﻭﺃﺩ ﱡﻝ ﻋﻠﻰ ﻣﻌﺎﻧﺪ ٍﺓ ﺷﺪﻳﺪﺓ ﺃﻭ ﻏﻔﹾﻠﺔ ﻣ ﹾﻔﺮﻃﺔ ‪.‬‬
‫ﻭﺃﺳ َ‬
‫ﺐ ﺇﱃ ﺃﻥ ﻳﻘﻴﺲ ﺫﻟﻚ ﻋﻠﻰ ﳎﺎ ﹺﺯ ﻇﺎﻫﺮ ﺍﻟﺮﱠﺃﻱ‬ ‫ﻭﺇ ﹾﻥ ﺫﻫﺐ ﺍﻟﺬﱠﺍﻫ ُ‬

‫ﺩﻭ ﹶﻥ ﺍﻟﻘ ﹾﻄ ﹺﻊ ﻋﻠﻰ ﻏﻴﺐ ﺣﻘﺎﺋﻖ ﺍﻟﻌِﻠﻞ ﻓﺄ ْﺟﺮَﺍﻩ ﰲ ﻛﻞﱢ ﺷﻲﺀ ﻗﺎﻝ ﹶﻗ ْﻮ ﹰﻻ ﻳﺪﻓﻌﻪ ﺍﻟﻌِﻴﺎﻥﹸ ﺃﻳﻀﹰﺎ ﻣﻊ ﺇﻧﻜﺎﺭ ﺍﻟﺪﱢﻳﻦ ﻟﻪ ‪.‬‬
‫ﺏ ﻭﻟﻴﺲ ﻓﻴﻬﻤﺎ ﺣﻴﱠﺔﹲ ﻭﻻ ﺩﻭﺩﺓﹲ ﻓُﻴﺨْﻠﻖ ﻣﻨﻬﺎ ﰲ ﺟﻮﻓِﻪ‬ ‫ﻭﻗﺪ ﻋﻠﻤﻨﺎ ﺃﻥﱠ ﺍﻹﻧﺴﺎ ﹶﻥ ﻳﺄ ﹸﻛ ﹸﻞ ﺍﻟﻄﹼﻌﺎ َﻡ ﻭﻳﺸ َﺮﺏُ ﺍﻟﺸﱠﺮﺍ َ‬
‫ﺡ ﻣﻦ ﺃ ﹾﻥ ﻳﻜﻮﻥ‬
‫ﳊﻴﱠﺎﺕ ﻭﺃﺷﻜﺎﻝﹲ ﻣﻦ ﺍﻟﺪﱢﻳﺪﺍﻥ ﻣﻦ ﻏﲑ ﺫﹶﻛ ﹴﺮ ﻭﻻ ﺃﻧﺜﻰ ﻭﻟﻜﻦ ﻻﺑﺪﱠ ﻟﺬﻟﻚ ﺍﻟ ﻮﹺﻻ ِﺩ ﻭﺍﻟﻠﱢﻘﺎ ﹺ‬
‫ﺃﻟﻮﺍﻥ ﻣﻦ ﺍ ﹶ‬
‫ﻋﻦ ﺗﻨﺎﻛﺢ ﻃِﺒﺎﻉ ﻭﻣﻼﻗﺎﺓ ﺃﺷﻴﺎ َﺀ ﺗﺸﺒﻪ ﺑﻄﺒﺎﻋﻬﺎ ﺍﻷﺭﺣﺎ َﻡ ﻭﺃﺷﻴﺎ َﺀ ﺗﺸﺒﻪ ﰲ ﻃﺒﺎﺋﻌﻬﺎ ﻣﻠﻘﱢﺤﺎﺕ ﺍﻷﺭﺣﺎﻡ ‪٤ .‬‬

‫ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ ﺑﺸﻮﺍﻫﺪ ﻣﻦ ﺍﻟﺸﻌﺮ‬

‫ﺢ ﺍﻟﻠﱠ ْﻴ ﹶﻞ ﺍﻟﺒﻬﻴ َﻢ ﻓﹶﺄﹸﻟﹾﻘِﺤَﺖ ** ﻋﻦ َﻫْﻴﺠﹺﻪ ﻭﺍﺳُﺘ ْﻨِﺘﺠَﺖ ﺃﺣﻼﻣﺎ ( ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪) :‬‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﻓﺎ ْﺳَﺘ ْﻨ ﹶﻜ َ‬
‫ﺖ ** ﻓﺎﳉﻮﺩ ﺃﻛﺮﻣُﻬﺎ ﻧﹺﺘﺎﺟﺎ (‬ ‫ﺤ ْ‬‫ﻭﺇﺫﺍ ﺍﻷﻣُﻮﺭ ﺗﻨﺎ ﹶﻛ َ‬

‫ﺖ ** َﻣ َﻊ ﺍﻟﻠﱠﻴ ﹺﻞ ﺃﺣﻼ ُﻡ ﺍ ِﳍﺪَﺍ ِﻥ ﺍﳌﺜﻘﱠ ﹺﻞ ( ) ﹶﻟ ﹾﻠَﺒﺪْﺭ ﻃِﻔﻞﹲ ﰲ ِﺣﻀَﺎﻥ‬

‫ﺤ ْ‬
‫ﻭﻗﺎﻝ ﺫﻭ ﺍﻟﺮﱡﻣﱠﺔ ‪ ) :‬ﻭﺇﻧﱢﻲ ﳌِﺪﻻﺝٌ ﺇﺫﺍ ﻣﺎ ﺗﻨﺎ ﹶﻛ َ‬
‫ﺲ‬
‫ﺖ ﺫﻣﻴﻞ ﺍﻟﻌْﻨ ﹺ‬
‫ﺲ ( ﻭﻗﺎﻝ ﺩُﻛﲔٌ ﺍﻟﺮﱠﺍﺟﺰ ﺃﻭ ﺃﺑﻮ ﳏﻤﺪ ﺍﻟﻔﻘﻌﺴﻲﱢ ‪ ) :‬ﻭﻗﺪ ﺗﻌﻠﻠ ُ‬ ‫ﺴَﺘ ْﺰِﻟ ٌﻖ ﻣﻦ َﺭﺣِﻢ ﺍﻟﺸّ ْﻤ ﹺ‬
‫ﺍﳍﻮﺍ ** ﻣُ ْ‬
‫ﺽ‬
‫ﺝ ﺍﻟﺸﱠﻤﺲ ﻭﻗﺎﻝ ﺃﻣﻴﺔ ﺑﻦ ﺃﰊ ﺍﻟﺼﱠﻠﺖ ‪ ) :‬ﻭﺍﻷﺭ ُ‬ ‫ﺝ ﺍﻟﻠﱠﻴ ﹶﻞ ﺑﺮﻭ ُ‬ ‫ﺱ ( ﺇﺫﺍ َﻋﺮﱠ َ‬ ‫ﻁ ﰲ ﺩﳝﻮﻣ ٍﺔ ﻛﺎﻟﺘﱡﺮ ﹺ‬ ‫** ﺑﺎﻟﺴﱠﻮ ِ‬
‫ﺴ ﹶﻔﺪُ (‬
‫ﻧ ﻮﱠﺧﻬﺎ ﺍﻹﻟ ُﻪ ﹶﻃﺮُﻭﻗ ﹰﺔ ** ﻟﻠﻤﺎﺀ ﺣﺘﱠﻰ ﻛ ﱡﻞ َﺯ ْﻧ ٍﺪ ﻣُ ْ‬

‫ﺽ ﻓﻘﺎﻝ ‪ ) :‬ﻭﺍﻟﻄﱡﻮﻁ ﻧﺰْﺭﻋُﻪ ﻓﻴﻬﺎ‬ ‫ﺖ ﺃﻣﱠﻨﺎ ** ﻓﻴﻬﺎ ﻣﻘﺎﹺﺑ ُﺮﻧَﺎ ﻭﻓﻴﻬﺎ ﻧﻮﻟﺪ ( ﻭﺫﻛﺮ ﺃﻣﻴﱠﺔ ﺍﻷ ْﺭ َ‬‫ﺽ ﻣَﻌﻘِﻠﻨَﺎ ﻭﻛﺎﻧ ْ‬
‫) ﻭﺍﻷﺭ ُ‬
‫ﺽ ﺇﻻﱠ ﹶﺃﻧﱠﻨﺎ ﹸﻛ ﹸﻔ ُﺮ‬
‫ﻓﻨَﻠﺒَﺴﻪُ ** ﻭﺍﻟﺼﱡﻮﻑ ﳒﺘﺰﱡﻩ ﻣﺎ ﺃﺭﺩﻑ ﺍﻟ َﻮَﺑﺮُ ( ) ﻫﻲ ﺍﻟﻘﺮﺍ ُﺭ ﻓﻤﺎ ﻧﺒْﻐﻲ ﻬﺑَﺎ ﺑﺪ ﹰﻻ ** ﻣﺎ ﺃﺭ َﺣ َﻢ ﺍﻷﺭ َ‬
‫( ) ﻭﻃﹶﻌَﻨﺔﹸ ﺍﻟﻠﹼ ِﻪ ﰲ ﺍﻷﻋﺪﺍ ِﺀ ﻧﺎﻓﺬﺓﹲ ** ﺗُﻌﻴﹺﻲ ﺍﻷ ِﻃﺒﱠﺎ َﺀ ﻻ َﺗ ﹾﺜﻮَﻯ ﳍﺎ ﺍﻟﺴﱡُﺒ ُﺮ ( ﰒﱠ ﺭﺟﻊ ﺇﻟﻴﻬﺎ ﻓﻘﺎﻝ ‪ ) :‬ﻣِﻨﻬﺎ ُﺧ ِﻠ ﹾﻘﻨَﺎ‬
‫ﺖ ** ﻭﳓ ُﻦ ﺃﺑﻨﺎﺅﻫﺎ ﻟﻮ ﺃﻧﱠﻨَﺎ ُﺷ ﹸﻜ ُﺮ (‬
‫ﺖ ﹸﺃﻣّﻨﺎ ﺧُ ِﻠ ﹶﻘ ْ‬
‫ﻭﻛﺎَﻧ ْ‬

‫ﺱ ﻗﺎﻝ ‪:‬‬
‫ﺲ ﺃﺭﺣ ُﻢ ﺑﻨﺎ ﻓﺈﺫﺍ ﲰﻊ ﺍﻟﺴﺎﻣ ُﻊ ﻣﻨﻬﻢ ﺃﻥﱠ ﺟﺎﻟﻴﻨﻮ َ‬
‫ﻣﺎ ﺗﺴﺘﻨﻜﺮﻩ ﺍﻟﻌﺎﻣﺔ ﻣﻦ ﺍﻟﻘﻮﻝ ﻭﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ‪ :‬ﺍﻟﺸﻤ ُ‬
‫ﺲ ﺃﺭﺣﻢ ﺑﻨﺎ ﻭﻗﻮ ﹶﻝ ﺃﻣﻴّﺔ ‪ :‬ﻣﺎ‬
‫ﻋﻠﻴﻜﻢ ﺑﺎﻟَﺒﻘﹾﻠ ِﺔ ﺍﻟﺮﺣﻴﻤﺔ ﺍﻟﺴﱢﻠﻖ ﺍﺳﺘﺸﻨﻌﻪ ﺍﻟﺴﺎﻣﻊ ﻭﺇﺫﺍ ﲰﻊ ﻗﻮ ﹶﻝ ﺍﻟﻌﺮﺏ ‪ :‬ﺍﻟﺸﻤ ُ‬
‫ﺽ ﺇﻻ ﺃﻧﱠﻨﺎ ﹸﻛ ﹸﻔ ُﺮ ﱂ ﻳﺴﺘﺸﻨﻌﻪ ﻭﳘﺎ ﺳﻮﺍﺀ ‪ .‬ﻓﺈﺫﺍ ﲰﻊ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻳﻘﻮﻟﻮﻥ ‪ :‬ﺇﻥﱠ ﻋﻴﺴﻰ ﺍﺑﻦ ﻣﺮﱘ ﺃ َﺧ ﹶﺬ‬ ‫ﹶﺃ ْﺭ َﺣ َﻢ ﺍﻷﺭ َ‬
‫ﰲ ﻳﺪﻩ ﺍﻟﻴﻤﲎ ﻏﹸ ْﺮ ﹶﻓ ﹰﺔ ﻭﰲ ﺍﻟﻴﺴﺮﻯ ﻛِﺴ َﺮ ﹶﺓ ﺧﺒﺰ ﰒ ﻗﺎﻝ ‪ :‬ﻫﺬﺍ ﺃﰊ ﻟﻠﻤﺎ ِﺀ ﻭﻫﺬﻩ ﺃﻣﱢﻲ ﻟﻜﺴﺮﺓ ﺍﳋﺒﺰ ﺍﺳﺘﺸﻨﻌﻪ ﻓﺈﺫﺍ‬
‫ﺽ َﻧﻮﱠ َﺧﻬَﺎ ﺍﻹﻟﻪ ﹶﻃﺮُﻭ ﹶﻗ ﹰﺔ ** ﻟﻠﻤﺎ ِﺀ ﺣﺘﱠﻰ ﻛﻞ ﺯَﻧْﺪ ﻣُﺴ ﹶﻔﺪُ ( ﱂ ﻳﺴﺘﺸﻨﻌﻪ ﻭﺍﻷﺻﻞ ﰲ ﺫﻟﻚ‬
‫ﲰ َﻊ ﻗﻮ ﹶﻝ ﺃﻣﻴﱠﺔ ‪ ) :‬ﻭﺍﻷﺭ ُ‬
‫ﱐ ﻭﱂ ﻳﻜﻦ ﻋﻨﺪﻫﻢ ﻓﻴﻬﺎ ﻃﺎﺋﻞ‬
‫ﲔ ﻋ ِﺪﻣُﻮﺍ ﺍﳌﻌﺎ ﹶ‬
‫ﺏ ﻬﺗﻮﻳﻞ ﻷﻧﱠﻬﻢ ﺣ َ‬
‫ﻅ ﰲ ﻛﺘﺒﻬ ْﻢ ﻭﺃﺻﺤﺎ ُ‬ ‫ﺏ ﺃﻟﻔﺎ ٍ‬
‫ﺃﻥﹼ ﺍﻟﺰّﻧَﺎ ِﺩ ﹶﻗ ﹶﺔ ﺃﺻﺤﺎ ُ‬
‫ﻀﺮُ ﻭﺃﻳﺴ ُﺮ ﻭﺃﻭ َﺟﺰُ ﻛﺜﲑﹰﺍ ‪.‬‬ ‫ﻣﺎﻟﹸﻮﺍ ﺇﱃ ﺗﻜﻠﱡﻒ ﻣﺎ ﻫﻮ ﺃ ْﺧ َ‬

‫‪ ) ٤‬ﺣُﻈﹾﻮﺓ ﻃﻮﺍﺋﻒ ﻣﻦ ﺍﻷﻟﻔﺎﻅ ﻟﺪﻯ ﻃﻮﺍﺋﻒ ﻣﻦ ﺍﻟﻨﺎﺱ ( (‬

‫ﺖ ِﻋ ْﻨﺪَﻫﻢ ﻭﻛﺬﻟﻚ ﻛ ﱡﻞ ﺑﻠﻴ ﹴﻎ ﰲ ﺍﻷﺭﺽ ﻭﺻﺎﺣِﺐ ﻛﻼ ﹴﻡ ﻣﻨﺜﻮﺭ ﻭﻛ ﱡﻞ ﺷﺎ ِﻋ ﹴﺮ ﰲ ﺍﻷﺭﺽ‬‫ﻭﻟﻜﻞﱢ ﹶﻗ ْﻮ ﹴﻡ ﺃﻟﻔﺎﻅﹲ ﺣﻈِﻴ ْ‬
‫ﺞ ﻭﺃﻟﻒ ﺃﻟﻔﺎﻇﹰﺎ ﺑﺄﻋﻴﺎﻬﻧﺎ ﻟﻴﺪﻳﺮَﻫﺎ ﰲ ﻛﻼﻣﻪ ﻭﺇﻥ ﻛﺎﻥ ﻭﺍﺳ َﻊ‬‫ﺐ ﻛﻼ ﹴﻡ ﻣﻮﺯﻭﻥ ﻓﻼ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﳍ َ‬ ‫ﻭﺻﺎ ِﺣ ﹺ‬
‫ﲑ ﺍﻟﻠﱠﻔﻆ ‪. .‬‬
‫ﺍﻟﻌﻠ ﹺﻢ ﻏﺰﻳ َﺮ ﺍﳌﻌﺎﱐ ﻛﺜ َ‬
‫ﺢ‬
‫ﺕ ﻋﻠﻰ ﺃﻟﺴﻨﺘﻬﻢ ﺍﻟﺘﻨﺎﻛ َ‬
‫ﺖ ﺇﱃ ﻗﻠﻮﻬﺑﻢ ﻭﺍﺗﱠﺼﻠﺖ ﺑﻄﺒﺎﺋﻌﻬﻢ ﻭﺟَﺮ ْ‬
‫ﻆ ﺍﻟﺰﱠﻧَﺎ ِﺩ ﹶﻗ ِﺔ ﻣﻦ ﺍﻷﻟﻔﺎﻅ ﺍﻟﱵ ﺳﺒﻘ ْ‬
‫ﻓﺼﺎﺭ ﺣ ﱡ‬
 ‫ﻭﺍﻟﻨﺘﺎﺋِﺞ ﻭﺍﳌِﺰﺍﺝ ﻭﺍﻟﻨﱡﻮﺭ ﻭﺍﻟﻈﻠﻤﺔ ﻭﺍﻟﺪﻓﱠﺎﻉ ﻭﺍﳌﻨﱠﺎﻉ ﻭﺍﻟﺴﺎﺗﺮ ﻭﺍﻟﻐَﺎﻣﺮ ﻭﺍﳌﻨﺤﻞﹼ ﻭﺍﻟﺒُﻄﻼﻥ ﻭﺍﻟ ﹺﻮﺟْﺪﺍﻥ ﻭﺍﻷَﺛﲑ‬
‫ﻭﺍﻟﺼﱢﺪﱢﻳﻖ ﻭﻋﻤﻮﺩ ﺍﻟﺴﺒﺢ ﻭﺃﺷﻜﺎﻻﹰ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﹶﻓﺼَﺎ َﺭ ﻭﺇﻥ ﻛﺎﻥ ﻏﺮﻳﺒﹰﺎ‬

‫ﻣﺮﻓﻮﺿﹰﺎ ﻣﻬﺠﻮﺭﹰﺍ ﻋﻨْﺪ ﺃﻫ ﹺﻞ ﻣﻠﱠﺘﻨﺎ ﻭﺩﻋ َﻮﺗِﻨﺎ ﻭﻛﺬﻟﻚ ﻫﻮ ِﻋْﻨ َﺪ ﻋﻮﺍﻣﱢﻨﺎ ﻭﲨﻬُﻮﺭﻧﺎ ﻭﻻ ﻳﺴﺘﻌﻤﻠ ُﻪ ﺇﻻﹼ ﺍﳋﹶﻮﺍﺹﱡ ﻭﺇﻻﱠ‬
‫ﺍﳌﺘﻜﻠﱢﻤﻮﻥ ‪٤ .‬‬

‫ﺍﺧﺘﻴﺎﺭ ﺍﻷﻟﻔﺎﻅ ﻭﺻﻮﻍ ﺍﻟﻜﻼﻡ‬

‫ﺏ‬
‫ﺕ ﺑﺂﺩﺍ ﹺ‬
‫ﻼ ﻭﻟﻜﻨّﻲ ﺃﺧﺬ ُ‬ ‫ﻭﺃﻧﺎ ﺃﻗﻮ ﹸﻝ ﰲ ﻫﺬﺍ ﹶﻗ ْﻮ ﹰﻻ ﻭﺃﺭﺟﻮ ﺃﻥ ﻳﻜﻮﻥ ﻣﺮﺿﻴﹰﺎ ﻭﱂ ﺃﻗ ﹾﻞ ﺃﺭﺟﻮ ﻷﱐ ﺃﻋﻠ ُﻢ ﻓﻴﻪ ﺧﻠ ﹰ‬
‫ﺼﺤَﺎ ﹴﺭ ﺍﻟﻌﺒﺪﻱّ ‪ :‬ﺍﻟﺮﺟﻞ ﻳﻘﻮﻝ‬
‫ﻭﺟﻮِﻩ ﺃﻫ ﹺﻞ ﺩﻋﻮﰐ ﻭﻣﻠﱠﱵ ﻭﻟﻐﱵ ﻭﺟﺰﻳﺮﰐ ﻭﺟﲑﰐ ﻭﻫﻢ ﺍﻟﻌﺮﺏ ﻭﺫﻟﻚ ﺃﻧّﻪ ﻗﻴﻞ ﻟ ُ‬
‫ﺐ ﻋﻠﻴﻨﺎ ﻣﺒﻠﻐﹰﺎ‬
‫ﻟﺼﺎﺣِﺒﻪ ﻋ ْﻨ َﺪ ﺗﺬﻛﲑﻩ ﺃﻳﺎﺩﻳَﻪ ﻭﺇﺣْﺴﺎﻧﻪ ‪ :‬ﺃﻣﺎ ﳓ ُﻦ ﻓﺈﻧّﺎ ﻧﺮﺟﻮ ﺃﻥ ﻧﻜﻮ ﹶﻥ ﻗ ْﺪ ﺑﻠﻐْﻨﺎ ﻣﻦ ﺃﺩﺍ ِﺀ ﻣﺎ ﳚ ُ‬
‫ﺐ ﻭﺗﻔﻀّﻞ ﻋﻠﻴﻪ ﲟﺎ ﻻ ﳚﺐ ﻗﺎﻝ ﺻُﺤﺎﺭ ‪ :‬ﻛﺎﻧﻮﺍ ﻳﺴﺘﺤﺒﱡﻮﻥ ﺃﻥ َﻳ َﺪﻋُﻮﺍ‬ ‫ﻣُﺮﺿِﻴﹰﺎ ﻭ ﻫُ َﻮ ﻳﻌﻠﻢ ﺃﻧّﻪ ﹶﻗ ْﺪ ﻭﻓﹼﺎﻩ َﺣﻘﹼﻪ ﺍﻟﻮﺍﺟ َ‬
‫ﻼ ﻭﺃﻥ ﻳﺘﺠﺎﻓﹶﻮﺍ ﻋﻦ َﺣﻖﱟ ﺇﻥ ﺃﺭﺍﺩﻭﻩ ﱂ ﻳُﻤﻨَﻌﻮﺍ ﻣﻨﻪ ‪.‬‬ ‫ﻟﻠﻘﻮﻝ ﻣﺘﻨﻔﱠﺴﹰﺎ ﻭﺃﻥ ﻳﺘﺮﻛﻮﺍ ﻓﻴﻪ ﻓﻀ ﹰ‬
‫ﻚ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ‪.‬‬
‫ﻓﻠﺬﻟﻚ ﻗﻠﺖ ﺃﺭﺟﻮ ﻓﺎﻓ َﻬ ْﻢ ﹶﻓﻬّ َﻤ َ‬

‫ﺖ ﰲ ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﻫﻲ ﻋﺒﺎﺭﻬﺗﺎ ﻭﺍﻟﻌﺎﺩَﺓ ﻓﻴﻬﺎ ﺃﻥ ﺃﻟﻔِﻆ‬‫ﺏ ﻣﻦ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﺃ ﹾﻥ ﺃﻛﻮ ﹶﻥ ﻣﺎ ﺩﻣ ُ‬ ‫ﻓﺈﻥﱠ ﺭﺃﻳﻲ ﰲ ﻫﺬﺍ ﺍﻟﻀّﺮ ﹺ‬
‫ﻒ ﻟِﻤﺎ ﻋﺴﻰ ﺃﻻﱠ ﻳﺴﻠﺲ ﻭﻻ ﻳﺴﻬ ﹶﻞ ﺇﻻﱠ ﺑﻌﺪ ﺍﻟﺮﱢﻳﺎﺿﺔ ﺍﻟﻄﻮﻳﻠﺔ ‪.‬‬ ‫ﻉ ﺍﻟﺘﻜﻠﹼ َ‬
‫ﺑﺎﻟﺸّﻲﺀ ﺍﻟﻌﺘﻴﺪ ﺍﳌﻮﺟﻮﺩ ﻭﺃ َﺩ َ‬
‫ﺖ ﺧﺎﺋﻀﹰﺎ ﰲ ﺻﻨﺎﻋﺔ ﺍﻟﻜﻼﻡ ﻣﻊ ﺧﻮﺍﺹﱢ ﺃﻫﻞ ﺍﻟﻜﻼﻡ ﻓﺈﻥ ﺫﻟﻚ ﺃﻓﻬ ُﻢ ﳍ ْﻢ‬ ‫ﻅ ﺍﳌﺘﻜﻠﻤﲔ ﻣﺎ ﺩُﻣ ُ‬ ‫ﻭﺃﺭﻯ ﺃ ﹾﻥ ﺃﻟﻔِﻆ ﺑﺄﻟﻔﺎ ِ‬
‫ﻋﲏ ﻭﺃﺧﻒﱡ ﳌﺆﻧﺘﻬ ْﻢ ﻋﻠﻲّ ‪.‬‬
‫ﻼ‬
‫ﺖ ﻣُﺸﺎ ﹶﻛ ﹰ‬
‫ﻭﻟﻜﻞ ﺻﻨﺎﻋ ٍﺔ ﺃﻟﻔﺎﻁﹲ ﻗﺪ ﺣَﺼﻠﺖ ﻷﻫﻠﻬﺎ ﺑَﻌ َﺪ ﺍﻣﺘﺤﺎﻥ ﺳﻮﺍﻫﺎ ﻓﻠﻢ ﺗَﻠﺰَﻕ ﺑﺼِﻨﺎﻋﺘﻬﻢ ﺇﻻﱠ ﺑَﻌ َﺪ ﺃﻥ ﻛﺎَﻧ ْ‬
‫ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺗﻠﻚ ﺍﻟﺼﻨﺎﻋﺔ ‪.‬‬
‫ﻅ ﺍﳌﺘﻜﻠﱢﻤﲔ ﰲ ﺧُﻄﺒ ٍﺔ ﺃﻭ ﺭﺳﺎﻟﺔ ﺃﻭ ﰲ ﳐﺎﻃﺒ ِﺔ ﺍﻟﻌﻮﺍﻡ ﻭﺍﻟﺘﺠﺎﺭ ﺃﻭ ﰲ ﳐﺎﻃﺒ ِﺔ‬ ‫ﺢ ﺑﺎﳌﺘﻜﻠﻢ ﺃ ﹾﻥ ﻳﻔﺘﻘﺮ ﺇﱃ ﺃﻟﻔﺎ ِ‬‫ﻭﻗﺒﻴ ٌ‬
‫ﺙ ﺃﻭ ﺧﱪﻩ ﺇﺫﺍ ﺃﺧﱪ ‪( .‬‬ ‫ﺃﻫﻠﻪ ﻭﻋ ْﺒ ِﺪ ِﻩ ﻭﺃﻣﺘﻪ ﺃﻭ ﰲ ﺣﺪﻳﺜﻪ ﺇﺫﺍ ﲢﺪ ﹶ‬

‫ﺏ ﻭﺃﻟﻔﺎﻅ ﺍﻟﻌﻮﺍﻡّ ﻭﻫﻮ ﰲ ﺻﻨﺎﻋﺔ ﺍﻟﻜﻼﻡ ﺩﺍﺧﻞ ﻭﻟﻜﻞﱢ ﻣﻘﺎ ﹴﻡ‬

‫ﺐ ﺃﻟﻔﺎﻅ ﺍﻷﻋﺮﺍ ﹺ‬
‫ﻭﻛﺬﻟﻚ ﻓﺈﻧّﻪ ﻣﻦ ﺍﳋﻄﺄ ﺃﻥ ﳚ ِﻠ َ‬
‫ﻣﻘﺎﻝ ﻭﻟﻜﻞﱢ ﺻﻨﺎﻋﺔ ﺷﻜﻞ ‪٤ .‬‬

‫ﺧﻠﻖ ﺑﻌﺾ ﺍﳊﻴﻮﺍﻥ ﻣﻦ ﻏﲑ ﺫﻛﺮ ﻭﺃﻧﺜﻰ‬

‫ﰒ ﺭﺟﻊ ﺑﻨﺎ ﺍﻟﻘﻮﻝ ﺇﱃ ﻣﺎ ﳛﺪﺙ ﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞﱠ ﻣﻦ ﺧﻠﹾﻘﻪ ﻣﻦ ﻏﲑ ﺫﻛ ﹴﺮ ﻭﻻ ﺃﻧﺜﻰ ﻓﻘﻠﻨﺎ ‪ :‬ﺇﻧّﻪ ﻻﺑﺪﱠ ﰲ ﺫﻟﻚ ﻣﻦ‬
‫ﺽ ﻭﺍﳌﻄﺮ ﻭﻗﺪ ﺗﻘﺮﺏ ﺍﻟﻄﹼﺒﺎﺋ ُﻊ ﻣﻦ ﺍﻟﻄﺒﺎﺋﻊ ﻭﺇﻥ ﱂ ﺗﺘﺤ ﻮﱠ ﹾﻝ‬
‫ﺗﻼﻗﻲ ﺃﻣﺮﻳ ﹺﻦ ﻳﻘﻮﻣﺎ ِﻥ ﻣﻘﺎ َﻡ ﺍﻟﺬﹼﻛﺮ ﻭﺍﻷﻧﺜﻰ ﻭﻣﻘﺎ َﻡ ﺍﻷﺭ ﹺ‬
 ‫ﱭ ﻭﺍﻟﺪﱠﻡ ‪.‬‬
‫ﰲ ﲨﻴﻊ ﻣﻌﺎﻧﻴﻬﺎ ﻛﺎﻟﻨﻄﻔﺔ ﻭﺍﻟﺪﱠﻡ ﻭﻛﺎﻟﻠﹼ ﹺ‬
‫ﺐ ﺍﳌﻨﻄ ﹺﻖ ‪ :‬ﺃﻗﻮﻝ ﺑﻘﻮ ﹴﻝ ﻋﺎﻡﱟ ‪ :‬ﻻﺑﺪﱠ ﳉﻤﻴﻊ ﺍﳊﻴﻮﺍﻥ ﻣﻦ ﺩﻡ ﺃﻭ ﻣﻦ ﺷﻲﺀ ﻳﺸﺎﻛﻞ ﺍﻟﺪﱠﻡ ﻭﳓﻦ ﻗﺪ‬ ‫ﻭﻗﺪ ﻗﺎﻝ ﺻﺎﺣ ُ‬
‫ﻒ ﳜﻠﻖ ﻣﻨﻬﺎ ﺍﻟﺪﱢﻳﺪﺍﻥ ﻭﻛﺬﻟﻚ ﺍﻟﻌﺬﺭﺓ ﻭﻟﺬﻟﻚ ﺍﺠﻤﻟﻮﺳﻲﱡ ﻛﻠﻤﺎ ﺗﱪﱠﺯ ﺫﺭﱠ ﻋﻠﻰ ﺑُﺮﺍﺯﻩ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﺘﺮﺍﺏ ﻟﺌﻼ‬ ‫ﳒﺪ ﺍﳉﻴ َ‬
‫ﳜﻠﻖ ﻣﻨﻬﺎ‬

‫ﺽ ﺃ َﺣﺪُ‬
‫ﺩِﻳﺪﺍﻥ ﻭﺍﺠﻤﻟﻮﺳﻲﱡ ﻻ ﻳﺘﻐﻮﱠﻁ ﰲ ﺍﻵﺑﺎﺭ ﻭﺍﻟﺒﻼﻟﻴﻊ ﻷﻧّﻪ ﺑﺰﻋﻤﻪ ﻳُﻜﺮﻡ ﺑﻄ َﻦ ﺍﻷﺭﺽ ﻋﻦ ﺫﻟﻚ ﻭﻳﺰﻋﻢ ﺃﻥﹼ ﺍﻷﺭ َ‬
‫ﺍﻷﺭﻛﺎﻥ ﺍﻟﱵ ُﺑﹺﻨﻴَﺖ ﺍﻟﻌﻮﺍ ﹸﱂ ﺍﳋﻤﺴ ﹸﺔ ﻋﻠﻴﻬﺎ ﺑﺰﻋﻤﻬﻢ ‪ :‬ﺃﺑﺮﺳﺎﺭﺱ ﻭﺃﺑﺮﻣﺎﺭﺱ ﻭﺃﺑﺮﺩﺱ ﻭﻛﺎﺭﺱ ﻭﺣﺮﻳﺮﺓ ﺃﻣﻨﺔ‬
‫ﻭﺑﻌﻀﻬﻢ ﳚﻌﻞ ﺍﻟﻌﻮﺍﱂ ﺳﺘﺔ ﻭﻳﺰﻳﺪ ﺃﺳﺮﺱ ﻭﻟﺬﻟﻚ ﻻ ﻳﺪﻓﻨﻮﻥ ﻣﻮﺗﺎﻫﻢ ﻭﻻ ﳛﻔﺮﻭﻥ ﳍﻢ ﺍﻟﻘﺒﻮﺭ ﻭﻳﻀﻌﻮﻬﻧﻢ ﰲ‬
‫ﺍﻟﻨّﻮﺍﻭﻳﺲ ﻭﺿْﻌﹰﺎ ‪.‬‬
‫ﻗﺎﻟﻮﺍ ‪ :‬ﻭﻟﻮ ﺍﺳﺘﻄﻌﻨﺎ ﺃ ﹾﻥ ﳔﺮﺝ ﺗﻠﻚ ﺍﳉﻴﻒ ﻣﻦ ﻇﻬﻮﺭ ﺍﻷﺭﺿﲔ ﻭﺃﺟﻮﺍﻑ ﺍﻷﺣﺮﺍﺯ ﻛﻤﺎ ﺃﺧﺮﺟْﻨﺎﻫﺎ ﻣﻦ ﺑﻄﻮﻥ‬
‫ﺍﻷﺭَﺿﲔ ﻟﻔﻌﻠﻨﺎ ﻭﻫﻢ ﻳﺴﻤﱡﻮﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺭﻭﺯﺭﺳﺘﻬﺎﺭ ﻛﺄﻧّﻪ ﻳﻮﻡ ﺗﻘﻮﻡ ﺍﳉﻴﻒ ﻓﻤﻦ ﺑُﻐﻀﻬﻢ ﻷ ْﺑﺪَﺍﻥ ﺍﳌﻮﺗﻰ ﲰﱠﻮﻫﺎ‬
‫ﺑﺄﲰﺞ ﺃﲰﺎﺋﻬﻢ ‪.‬‬
‫ﻗﺎﻟﻮﺍ ‪ :‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﳌﺜﺎﻝ ﺃﻋﻈﻤْﻨﺎ ﺍﻟﻨّﺎﺭ ﻭﺍﳌﺎﺀ ﻭﻟﻴﺴﺎ ﺑﺄﺣﻖﱠ ﺑﺎﻟﺘﻌﻈﻴﻢ ﻣﻦ ﺍﻷﺭﺽ ‪.‬‬

‫ﺾ ﺍﻟﺸﺮﺍﺏ ﻓﻨَﺠﺪ ﻫﻨﺎﻟﻚ ﻣﻦ ﺍﻟﻔﺮﺍﺵ ﻣﺎ ﱂ‬ ‫ﻭﺑﻌﺪ ﻓﻨﺤﻦ ﻧﻨﺰﹺﻉ ﺍﻟﺼﱢﻤﺎﻣﺔ ﻣﻦ ﺭﺅﻭﺱ ﺍﻵﻧﻴﺔ ﺍﻟﱵ ﻳﻜﻮ ﹸﻥ ﻓﻴﻬﺎ ﺑﻌ ُ‬
‫ﺼ ْﺮ ﹶﻥ ﺃﻥ ﺍﻟ ِﻘ ْﻨ َﻊ‬
‫ﺾ ﺃﺟﺰﺍ ِﺀ ﺍﳍﻮﺍﺀ ﻭﺫﻟﻚ ﺍﻟﺸﺮﺍﺏ ﺇﺫﺍ ) ﻭﺃﺑ َ‬
‫ﻳﻜﻦ ﻋﻦ ﺫﻛﺮ ﻭﻻ ﺃﻧﺜﻰ ﻭﺇﳕﺎ ﺫﻟﻚ ﻻﺳﺘﺤﺎﻟﺔ ﺑﻌ ﹺ‬
‫ﺕ ﻧﹺﻄﺎﻓﹸﻪُ ** ﹶﻓﺮَﺍﺷﹰﺎ ﻭﺃﻥﱠ ﺍﻟﺒَﻘ ﹶﻞ ﺫﺍ ﹴﻭ ﻭﻳﺎﹺﺑﺲُ ( ﻭﻛﺬﻟﻚ ﻛ ﱡﻞ ﻣﺎ ﲣﻠﻖ ﻣﻦ ُﺟﻤﱠﺎ ﹺﺭ ﺍﻟﻨﱠﺨﻠﺔ ﻭﻓﻴﻬﺎ ﻣﻦ ﺿﺮﻭﺏ‬
‫ﺻﺎﺭ ْ‬
‫ﺕ ﻭَﺭﺩﺍﻥ ﻭَﺍﻟﺬﻱ ﻳﺴﻤﱠﻰ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ ﻓﺎﺫﻭ ﻭﻛﺎﻟﺴﱡﻮﺱ ﻭﺍﻟﻘﻮﺍﺩﺡ ﻭﺍﻷﺭَﺿﺔ‬ ‫ﺍﳋﹶﻠَﻖ ﻭﺍﻟﻄﱠﲑ ﻭﺃﺷﺒﺎﻩ ﺍﻟﻄﲑ ﻭﺃﺷﺒﺎﻩ ﺑﻨﺎ ِ‬
‫ﺕ َﻭﺭْﺩﺍﻥ ﺍﻟﻼﰐ ﳜﻠﻘﹾﻦ ﻣﻦ ﺍﻷَﺟﺬﺍﻉ ﻭﺍﳋﺸﺐ ﻭﺍﳊﺸﻮﺵ ﻭﻗﺪ ﳒﺪ ﺍﻷﺯَﺝ ﺍﻟﺬﻱ ﻳﻜﺒﺲ ﻓﻴﻪ ﺍﻟﻴﺦﱡ ﲞﺮﺍﺳﺎﻥ‬ ‫َﻭَﺑﻨَﺎ ِ‬
‫ﻉ ﻭﻣﺎ ﺍﻟﻀﱢﻔﺪﻉ ﺑﺄ َﺩﻝﹼ َﻋﻠﹶﻰ ﺍﻟﻠﹼﻪ ﻣﻦ ﺍﻟﻔﹶﺮﺍﺵ ‪.‬‬‫ﻛﻴﻒ ﻳﺴﺘﺤﻴﻞ ﻛﻠﻪ ﺿﻔﺎ ِﺩ َ‬

‫ﺞ ﺇﺫﺍ ﺍﻧﻔﺘﺢ ﻓﻴﻪ ﻛﻘﺪْﺭ ﻣﻨﺨﺮ ﺍﻟﺜﱠﻮﺭ ﺣﺘﱠﻰ ﺗ ْﺪﺧُﻠﻪ ﺍﻟﺮﱢﻳﺢ ﺍﻟﱵ ﻫﻲ ﺍﻟﻼﻗﺤﺔ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻠﹼﻪ‬
‫ﻭﺇﳕﺎ ﻳﺴﺘﺤﻴﻞ ﺫﻟﻚ ﺍﻟﺜﱠﻠ ُ‬
‫ﺢ ( ﻓﺠﻌﻠﻬﺎ ﻻﻗﺤ ﹰﺔ ﻭﱂ ﳚﻌﻠﻬﺎ ﻣﻠﻘﺤﺔ ‪( .‬‬ ‫ﺡ ﻟﻮَﺍ ِﻗ َ‬
‫ﻋﺰﱠ ﻭﺟﻞﱠ ‪َ ) :‬ﻭﹶﺃ ْﺭ َﺳ ﹾﻠﻨَﺎ ﺍﻟﺮﱢﻳَﺎ َ‬
‫ﻭﳒﺪ ﻭﺳْﻂ ﺍﻟﺪﱠﻫﻨﺎﺀ ﻭﻫﻲ ﺃﻭﺳﻊ ﻣﻦ ﺍﻟﺪ ﻭﱢ ﻭﻣﻦ ﺍﻟﺼﱠﻤﱠﺎﻥ ﻭﻋﻠﻰ ﻇﻬﺮ ﻣﺴﺠﺪ ﺍﳉﺎﻣﻊ ﰲ ﻏﺐﱢ ﺍﳌﻄﺮ ﻣﻦ ﺍﻟﻀﱠﻔﺎﺩِﻉ‬
‫ﻣﺎ ﻻ ﻳُﺤﺼﻰ ﻋﺪﺩُﻩ ﻭﻟﻴﺲ ﺃﻥﱠ ﺫﻟﻚ ﻛﺎﻥ ﻋﻦ ﺫﻛ ﹴﺮ ﻭﺃﻧﺜﻰ ﻭﻟﻜﻦﱠ ﺍﻟﻠﹼ َﻪ ﺧَﻠﻘﻬﺎ ﺗﻠﻚ ﺍﻟﺴﺎﻋﹶﺔ ﻣﻦ ﻃِﺒﺎﻉ ﺗﻠﻚ ﺍﻟﺘﱡﺮَﺑِﺔ‬
‫ﻉ ﻛﺎﻧﺖ ﰲ‬ ‫ﻂ ﻬﺑﻤﺎ ﻭﺗﻠﻚ ﺍﻟﺮﱢﻳﺢ ﺍﳌﺘﺤﺮﱢﻛ ِﺔ ﻭﺇ ﹾﻥ ﺯﻋﻤﻮﺍ ﺃﻥ ﺗﻠﻚ ﺍﻟﻀﱠﻔﺎﺩ َ‬ ‫ﻭﺫﻟﻚ ﺍﳌﻄﺮ ﻭﺫﻟﻚ ﺍﳍﻮﺍ ِﺀ ﺍﶈﻴ ِ‬
‫ﻉ ﻭﺗﺘﺮﺑّﻰ ﻭﺗﺘﻮﺍﹶﻟﺪُ ﰲ ﻣﻨﺎﻗﻊ ﺍﳌﻴﺎﻩ ﰲ‬ ‫ﺐ ﻣﻦ ﺍﻟﺬﻱ ﺃﻧﻜﺮﻭﻩ ﻭﺇﳕﺎ ﺗﻘﻴﻢ ﺍﻟﻀﱠﻔﺎﺩ ُ‬ ‫ﺍﻟﺴﱠﺤﺎﺏ ﻓﺎﻟﺬﻱ ﺃﻗﺮﱡﻭﺍ ﺑﻪ ﺃﻋﺠ ُ‬
‫ﺕ ﻓﺘﻨﺰﱡ ﺍﻟﺒﻄﻮﻥ ﻭﺍﳊﻔﺎﺋﺮ‬ ‫ﺏ ﻻ ﻳﻮﺻﻒ ﻬﺑﺬﻩ ﺍﻟﺼﻔﺔ ﻗﺪ ﳒﺪ ﺍﳌﺎﺀ ﻳﺰﻳﺪ ﰲ ِﺩﺟْﻠ ﹶﺔ ﻭﺍﻟﻔﹸﺮﺍ ِ‬ ‫ﺃﺭﺽ ﺗﻼﻗﻲ ﻣﺎ ًﺀ ﻭﺍﻟﺴﱠﺤﺎ ُ‬
‫ﻚ ﺍﻟﻜﺜﲑ ﻭﱂ ﻳﻜﻦ ﰲ ﺗﻠﻚ ﺍﳊﻔﺎﺋﺮ ﺍﳊﺪﺙ ﻭﻻ ﰲ ﲝﺮ ﺗﻠﻚ‬ ‫ﺍﻟﱵ ﺗﻠﻴﻬﺎ ﻣﻦ ﺍﻷَﺭﺽ ﻓﻴُﺨْﻠﻖ ﻣﻦ ﺫﻟﻚ ﺍﳌﺎ ِﺀ ﺍﻟﺴﱠﻤ ُ‬
‫ﻭﱂ ﳒﺪ ﺃﻫ ﹶﻞ ﺍﻟﻘﺎﻃﻮﻝ ﻳﺸﻜﱡﻮﻥ ﰲ ﺃﻥﱠ ﺍﻟﻔﺄﺭ ﲣﻠﱠﻖ ﻣﻦ ﺃﺭﺿﻬﻢ ﻭﺃﻧّ ُﻬ ْﻢ ﺭﺑﱠﻤﺎ ﺃﺑﺼﺮﻭﺍ ﺍﻟﻔﺄﺭَﺓ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﻳﺘﻢ ﺧ ﹾﻠﻘﹸﻬﺎ‬
 ‫ﺏ ﻭﺍﻷﺟﻮﺍﺀ ﻭﺍﻟﺰﻣﺎﻥ ﻛﻤﺎ ﻗﺎﻟﻮﺍ ﰲ‬
‫ﻓﻨﺴﺒﻮﺍ ﺑﺄﲨﻌﻬﻢ ﺧﻠﻖ ﺍﻟﻔﺄ ﹺﺭ ﺇﱃ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﻭﺇﱃ ﺑﻌﺾ ﺍﳌﻴﺎﻩ ﻭﺍﻟﺘﱡ َﺮ ﹺ‬
‫ﻉ ﻭﺍﻟﻌﻘﺎﺭﺏ ‪.‬‬ ‫ﺍﻟﺴﻤﻚ ﻭﺍﻟﻀﱠﻔﺎﺩ ﹺ‬

‫‪٤‬‬

‫ﺿﻌﻒ ﺍﻃﺮﺍﺩ ﺍﻟﻘﻴﺎﺱ ﻭﺍﻟﺮﺃﻱ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﻄﺒﻴﻌﻴﺔ‬

‫ﺲ ﺑﲔ ﺍﻟﺬﱢﺑﱠﺎﻥ ﻭﺑﻨﺎﺕ ﻭﺭﺩﺍﻥ ﻭﺑﲔ ﺍﻟﺰﱠﻧَﺎﺑﲑ ﻓﺮﻕ ﻭﻻ ﺑﲔ ﺍﻟﺰﱠﻧﺎﺑﲑ ﻭﺍﻟﺪّﺑْﺮ‬

‫ﻓﺈﻥ ﻗﺎﺱ ﺫﻟﻚ ﻗﺎﺋﺲ ﻓﻘﺎﻝ ‪ :‬ﻟﻴ َ‬
‫ﻭﺍﳋﻨﺎﻓﺲ ﻓﺮﻕ ﻭﻻ ﺑﲔ ﺍﻟﺰّﺭﺍﺯﻳﺮ ﻭﺍﳋﻔﺎﻓﻴﺶ ﻭﻻ ﺑﲔ ﺍﻟﻌﺼﺎﻓﲑ ﻭﺍﻟﺰّﺭﺍﺯﻳﺮ ﻓﺮﻕ ﻓﺈﺫﺍ ﻓﺮﻏﻮﺍ ﻣﻦ ﺧﺸﺎﺵ ﺍﻷﺭﺽ‬
‫ﺱ ﻗﻴﻞ ﳍﻢ ‪ :‬ﻟﻴﺲ‬ ‫ﺝ ﻭﺍﻟﺰﻣﺎﻣﺞ ﺣﱴ ﻳﺼﻌﺪﻭﺍ ﺇﱃ ﺍﻟﻨﺎ ﹺ‬ ‫ﺻﺎﺭﻭﺍ ﺇﱃ ﺑﻐﺎﺛﻬﺎ ﰒ ﺇﱃ ﺃﺣﺮﺍﺭﻫﺎ ﰒ ﺇﱃ ﺍﻟﻄﻮﺍﻭﻳﺲ ﻭﺍﻟﺘﺪّﺍﺭ ﹺ‬
‫ﺫﻟﻚ ﻛﺬﻟﻚ ﻭﻳﻨﺒﻐﻲ ﻟﻜﻢ َﺑ ِﺪﻳّﹰﺎ ﺃﻥ ﺗﻌﺮﻓﻮﺍ ﺍﻟﻄﹼﺒﻴﻌﺔ ﻭﺍﻟﻌﺎﺩﺓ ﻭﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﻐﺮﻳﺒﺔ ﻣﻦ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﻌﺎﻣّﻴﺔ ﻭﺍﳌﻤﻜﻦ ﻣﻦ‬
‫ﺍﳌﹸﻤَْﺘﹺﻨ ﹺﻊ َﻭَﺃﻥﹼ ﺍﳌﹸ ْﻤ ِﻜ َﻦ ﻋﻠﻰ ﺿﺮﺑَﲔ ‪ :‬ﻓﻤﻨﻪ ﺍﻟﺬﻱ ﻻ ﻳﺰﺍﻝ ﻳﻜﻮﻥ ﻭﻣﻨﻪ ﺍﻟﺬﻱ ﻻ ﻳﻜﺎﺩ ﻳﻜﻮﻥ ﻭﻣﺎ ﻋﻠﺔ ﺍﻟﻜﺜﺮﺓ ﻭﺍﻟﻘﻠﺔ‬
‫ﲔ ‪ :‬ﻓﻤﻨﻪ ﻣﺎ ﻳﻜﹸﻮﻥ ﻟﻌﻠﺔ ﻣﻮﺿﻮﻋﺔ ﳚﻮﺯ ﺩﻓﻌﻬﺎ ﻭﻣﺎ ﻛﺎﻥ ﻣﻨﻪ ﻟﻌﻠﺔ ﻻ ﳚﻮﺯ‬ ‫ﻭﺗﻌﺮﻓﻮﺍ ﺃﻥﹼ ﺍﳌﻤﺘﻨﻊ ﺃﻳﻀﹰﺎ َﻋﻠﹶﻰ ﺿﺮﺑ َ‬
‫ﲔ‬
‫ﺩﻓﻌﻬﺎ ﻭﻓﺼ ﹶﻞ ﻣﺎ ﺑﲔ ﺍﻟﻌﻠﺔ ﺍﻟﱵ ﻻ ﳚﻮﺯ ﺩﻓﻌُﻬﺎ ﻭﻫﻲ َﻋﻠﹶﻰ ﻛﻞ ﺣﺎ ﹴﻝ ﻋﻠﺔ ﻭﺑﲔ ﺍﻻﻣﺘﻨﺎﻉ ﺍﻟﺬﻱ ﻻ ﻋﻠﺔ ﻟﻪ ﺇﻻﱠ ﻋ ُ‬
‫ﺍﻟﺸﻲﺀ ﻭﺟﻨﺴُﻪ ‪.‬‬

‫ﻕ ﻣﺎ ﺑﲔ ﺍﶈﺎﻝ ﻭﺍﳌﻤﺘﻨﻊ ﻭﻣﺎ ﻳﺴﺘﺤﻴﻞ ﻛﻮﻧﻪ ﻣﻦ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﹼ ﻭﻣﺎ ﻳﺴﺘﺤﻴﻞ ﻛﻮﻧﻪ ﻣﻦ‬ ‫ﻭﻳﻨﺒﻐﻲ ﺃ ﹾﻥ ﺗﻌﺮﻓﻮﺍ ﹶﻓ ْﺮ َ‬
‫ﺍﳋﻠﻖ ‪.‬‬
‫ﻭﺇﺫﺍ ﻋﺮﻓﺘﻢ ﺍﳉﻮﺍﻫ َﺮ ﻭﺣﻈﻮﻇﻬﺎ ﻣﻦ ﺍﻟﻘﻮﻯ ﻓﻌﻨﺪ ﺫﻟﻚ ﻓﺘﻌﺎﻃﹶﻮﺍ ﺍﻹﻧﻜﺎ َﺭ ﻭﺍﻹﻗﺮﺍﺭ ﻭﺇﻻﱠ ﻓﻜﻮﻧﻮﺍ ﰲ ﺳﺒﻴﻞ ﺍﳌﺘﻌﻠﻢ‬
‫ﺃﻭ ﰲ ﺳﺒﻴﻞ ﻣﻦ ﺁﺛﹶﺮ ﺍﻟﺮﱠﺍﺣﺔ ﺳﺎﻋ ﹰﺔ ﻋَﻠﹶﻰ ﻣﺎ ﻳﻮﺭﹺﺙ ﻛﺪﱡ ﺍﻟﺘﻌﻠﱡﻢ ﻣﻦ ﺭﺍﺣﺔ ﺍﻷﺑﺪ ﻗﺪ ﻳﻜﻮﻥ ﺃﻥ ﳚﻲ َﺀ ﻋﻠﹶﻰ ﺟﻬﺔ‬
‫ﺍﻟﺘﻮﻟﻴﺪ ﺷﻲﺀٌ ﻳﺒﻌُﺪ ﰲ ﺍﻟﻮﻫﻢ ﻣَﺠﻴﺌﻪ ﻭﳝﺘﻨﻊ ﺷﻲﺀٌ ﻫﻮ ﺃﻗﺮﺏ ﰲ ﺍﻟﻮﻫﻢ (‬
‫ﻣﻦ ﻏﲑﻩ ﻷﻥﹼ ﺣﻘﺎﺋﻖ ﺍﻷﻣﻮﺭ ﻭﻣﻐﻴﱠﺒﺎﺕ ﺍﻷﺷﻴﺎﺀ ﻻ ﺗُﺮﺩﱡ ﺇﱃ ﻇﺎﻫﺮ ﺍﻟﺮﱠﺃﻱ ﻭﺇﳕﺎ ﻳﺮﺩﱡ ﺇﱃ ﺍﻟﺮﱠﺃﻱ ﻣﺎ ﺩﺧﻞ ﰲ ﺑﺎﺏ‬
‫ﺏ ﺇﱃ ﻧَﻴﻞ ﺍﳊﺎﺟﺔ ﻭﻟﻴﺲ ﻋﻨ َﺪ ﺍﻟﺮﱠﺃﻱ ﻋﻠﹾﻢٌ ﺑﺎﻟﻨﱡﺠْﺢ ﻭﺍﻹﻛﺪﺍﺀ ﻛﻨﺤﻮ ﳎﻲﺀ‬ ‫ﺍﳊﹶﺰﻡ ﻭﺍﻹﺿﺎﻋَﺔ ﻭﻣﺎ ﻫﻮ ﺃﺻ َﻮﺏُ ﻭﺃﻗﺮ ُ‬
‫ﺍﻟﺰﱡﺟَﺎﺝ ﻣﻦ ﺍﻟﺮﱠﻣﻞ ﻭﺍﻣﺘﻨﺎﻉ ﺍﻟﺸَّﺒ ِﻪ ﻭﺍﻟﺰﺋﺒﻖ ﻣﻦ ﺃﻥ ﻳﺘﺤ ﻮﱠﻝ ﰲ ﻃﺒﻊ ﺍﻟﺬﹼﻫﺐ ﻭﺍﻟﻔﻀّﺔ ﻭﺍﻟﺰﺋﺒﻖ ﺃﺷﺒ ُﻪ ﺑﺎﻟﻔﻀّﺔ ﺍﳌﺎﻳﻌﺔ‬
‫ﻣﻦ ﺍﻟﺮﱠﻣﻞ ﺑﺎﻟﺰﺟﺎﺝ ﺍﻟﻔﺮﻋﻮﱐﹼ ﻭﺍﻟﺸﱠﺒﻪ ﺍﻟﺪﻣﺸﻘﻲ ﺑﺎﻟﺬﻫﺐ ﺍﻹﺑﺮﻳﺰ ﺃﺷﺒﻪ ﻣﻦ ﺍﻟﺮﱠﻣﻞ ﹺﺑﻔِﻠﻖ ﺍﻟﺰﺟﺎﺝ ﺍﻟﻨﻘﻲﱢ ﺍﳋﺎﻟﺺ‬
‫ﺍﻟﺼﺎﰲ ‪.‬‬

‫ﲑ ﻣﻔﺎﺧِﺮ ﺍﻟﺬﹼﻫﺐ ﺇ ﹾﺫ ﻛﺎﻥ ﻻ ﻳﻐﻴﱢﺮ ﻃَﺒ َﻌﻪُ ﻣﺎﺀٌ‬

‫ﻭﻣﻦ ﺍﻟﻌﺠﺐ ﺃﻥﹼ ﺍﻟﺰﱡﺟﺎﺝ ﻭﻫﻮ ﻣﻮﻟﱠﺪ ﻗﺪ ﳚﺮﻱ ﻣﻊ ﺍﻟﺬﻫﺐ ﰲ ﻛﺜ ﹺ‬
‫ﺖ ﺃﺭﺿﹰﺎ ﻓﺄﻣﱠﺎ ﺍﳊﺪﻳﺪ ﻓﺈﻧّّﻪ ﰲ ﺫﻟﻚ‬
‫ﺖ ﲟﻮﻟﺪﺓ ﺇﺫﺍ ﺩﻓﻨﺖ ﺯﻣﺎﻧﹰﺎ ﻏﲑ ﻃﻮﻳ ﹴﻞ ﺍﺳﺘﺤﺎﻟ ْ‬
‫ﺴ ْ‬
‫ﻭﻻ ﺃﺭﺽ ﻭﺍﻟﻔﻀّﺔ ﺍﻟﱵ ﻟﻴ َ‬
‫ﺳﺮﻳﻊٌ ﻏﲑ ﺑﻄﻲﺀٌ ‪.‬‬
‫ﻕ ﺍﻟﺬﻱ ﺑﻴﻨﻬﻤﺎ ﺇﳕﺎ ﻫﻮ ﺃﻥﹼ ﻛﻞﱠ ﺷﻲ ٍﺀ ﻟﻪ ﰲ ﺍﻟﻌﺎﱂ ﺃﺻﻞﹲ ﻭﲬﲑﺓﹲ ﱂ ﻳﻜﻦ ﻛﺎﻟﺸﻲﺀ ﺍﻟﺬﻱ‬ ‫ﻭﻗﺪ ﺯﻋ َﻢ ﻧﺎﺱٌ ﺃﻥﹼ ﺍﻟﻔﺮ َ‬
 ‫ﻳﻜﺘﺴﺐ ﻭﳚﺘَﻠﺐ ﻭﻳﻠﻔﱠﻖ ﻭﻳﻠﺰّﻕ ﻭﺃﻥ ﺍﻟﺬﹼﻫﺐ ﻻ ﳜﻠﻮ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺭﻛﻨﹰﺎ ﻣﻦ ﺍﻷﺭﻛﺎﻥ ﻗﺎﺋﻤﹰﺎ ﻣﻨﺬ ﻛﺎﻥ ﺍﳍﻮﺍﺀ‬
‫ﺱ ﻣﺜﻠﻪ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺬﹼﻫﺐ ﺇﳕﺎ ﺣﺪﺙ ﰲ‬ ‫ﻭﺍﳌﺎﺀ ﻭﺍﻟﻨﺎﺭ ﻭﺍﻷﺭﺽ ﻓﺈﻥ ﻛﺎﻥ ﻛﺬﻟﻚ ﻓﻬﻮ ﺃﺑﻌﺪ ﺷﻲ ٍﺀ ﻣﻦ ﺃﻥ ﻳﻮﻟﱢﺪ ﺍﻟﻨّﺎ ُ‬
‫ﻋﻤﻖ ﺍﻷﺭﺽ ﺑﺄﻥ ﻳﺼﺎﺩﻑ ﻣﻦ ﺍﻷﺭﺽ َﺟ ْﻮ ﻫَﺮﹰﺍ ﻭﻣﻦ ﺍﳍﻮﺍ ِﺀ ﺍﻟﺬﻱ ﰲ ﺧﻼﳍﺎ ﺟﻮﻫﺮﹰﺍ ﻭﻣﻦ ﺍﳌﺎ ِﺀ ﺍﳌﻼﺑﹺﺲ ﳍﺎ ﺟﻮﻫﺮﹰﺍ‬
‫ﻭَﻣﻦ ﺍﻟﻨﺎﺭ ﺍﶈﺼﻮﺭﺓ ﻓﻴﻬﺎ ﺟﻮﻫﺮﹰﺍ ﻣﻊ ﻣﻘﺪﺍﺭ ﻣﻦ ﻃﻮﻝ ﻣُﺮﻭﺭ ﺍﻟﺰﻣﺎﻥ ﻭﻣﻘﺪﺍﺭ ﻣﻦ ﻣُﻘﹶﺎﺑﻼﺕ ﺍﻟﱪﻭﺝ ﻓﺈﹺﻥ ﻛﺎﻥ‬
‫ﺍﻟﺬﱠﻫﺐ ﺇﳕﺎ ﻫﻮ ﻧﺘﻴﺠﺔ ﻫﺬﻩ ﺍﳉﻮﺍ ِﻫ ﹺﺮ ﻋَﻠﹶﻰ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﻓﻮﺍﺟﺐ ﺃﻻﱠ ﻳﻜﻮﻥ ﺍﻟﺬﻫﺐ ﺃﺑﺪﹰﺍ ﺇﻻﹼ ﻛﺬﻟﻚ ‪.‬‬

‫ﺻﻠﹾﺐ ﺟُ َﺮ ِﺫ ﻭﺭﺣﻢ ﻓﺄﺭﺓ ﻭﺯﻋﻤﺘﻢ ﺃﻧﱠﻬﺎ ﻓﺄﺭﺓ ﻋﻠﻰ ﻣﻘﺎﺑﻠﺔ ﻣﻦ ﺍﻷﻣﻮﺭ‬

‫ﺖ ﻣﻦ ُ‬
‫ﻓﻴﻘﺎﻝ ﳍﺆﻻﺀ ‪ :‬ﺃﺭﺃﻳﺘﻢ ﺍﻟﻔﺄﺭﺓ ﺍﻟﱵ ﺧُ ِﻠﹶﻘ ْ‬
‫ﺍﻟﺴﱠﻤﺎﻭﻳّﺔ ﻭﺍﳍﻮﺍﺋﻴﱠﺔ ﻭﺍﻷﺭﺿﻴﺔ ﻭﻛﺎﻧﺖ ﻧﺘﻴﺠﺔ ﻫﺬﻩ ﺍﳋﺼﺎﻝ ﻣﻊ ﺍﺳﺘﻴﻔﹶﺎﺀ ﻫﺬِﻩ ﺍﻟﺼﱢﻔﺎﺕ ﺃﹶﻟﺴْﻨﺎ ﹶﻗ ْﺪ ﻭﺟﺪﻧﺎ ﻓﺄﺭﺓ‬
‫ﺃﺧﺮﻯ ﻬﺗﻴﱠﺄ ﳍﺎ ﻣﻦ ﺃﺭﺣﺎﻡ ﺍﻷﺭَﺿِﲔ ﻭﻣﻦ ﺣَﻀﺎﻧﺔ ﺍﳍﻮﺍﺀ ﻭﻣﻦ ﺗﻠﻘﻴﺢ ﺍﳌﺎﺀ ﻭﻣﻦ ﻣُﻘﺎﺑﻼﺕ ﺍﻟﺴﻤﺎﻭﻳﱠﺎﺕ ﻭﺍﳍﻮﺍﺋﻴّﺎﺕ‬
‫ﻓﺎﻟﺰﱠﻣﺎﻥ ﺃﺻَﺎ َﺭ ﲨﻴﻊ ﺫﻟﻚ ﺳﺒﺒﹰﺎ ﻟﻔﺄﺭﺓ ﺃﺧﺮﻯ ﻣﺜﻠﻬﺎ ﻭﻛﺬﻟﻚ ﻛ ﱡﻞ ﻣﺎ ﻋﺪﺩﻧﺎﻩ ﻓﻤﻦ ﺃﻳﻦ ﻳﺴﺘﺤﻴﻞ ﺃﻥ ﳜﻠﻂ ﺍﻹﻧﺴﺎ ﹸﻥ‬
‫ﲔ ﻣﺎﺋﻴﱠﺔ ﻃﺒﻴﻌﻴﺔ ﻭﻣﺎﺋﻴﱠﺔ ﺟﻮ ﻫَﺮ ﺇﻣﱠﺎ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﺘﺒﻌﻴﺪ ﻭﺍﻟﺘﻘﺮﻳﺐ ﻭﻣﻦ ﻃﺮﻳﻖ ﺍﻟﻈﱡﻨﻮﻥ ﻭﺍﻟﺘﺠﺮﻳﺐ ﺃ ْﻭ ﻣﻦ ﻃﺮﻳﻖ ﺃ ﹾﻥ‬
‫ﺑ َ‬
‫ﻳﻘﻊ ﺫﻟﻚ ﺍﺗﻔﺎﻗﹰﺎ ﻛﻤﺎ ﺻﻨﻊ ﺍﻟﻨﱠﺎﻃﻒ ﺍﻟﺴﺎﻗﻂ ﻣﻦ ﻳﺪ ﺍﻷﺟﲑ ﰲ ُﻣﺬﹶﺍﺏ ﺍﻟﺼﱡﻔﺮ ﺣﱴ ﺃﻋﻄﺎﻩ ﺫﻟﻚ ﺍﻟﻠﹼﻮﻥ ﻭﺟﻠﹶﺐ‬
‫ﺫﻟﻚ ﺍﻟﻨﱠﻔﻊ ﰒ ﺇﻥﱠ‬

‫ﺖ ﺣﱴ ﺻﺎ َﺭ َﺷَﺒ َﻬﹰﺎ ﺫﻫﺒﻴﹰﺎ ﻫﺬﺍ ﻣﻊ ﺍﻟﻨّﻮﺷﺎﺫﺭ ﺍﳌﻮﻟﹼﺪ ﻓﻠﻮ ﻗﻠﺘﻢ ‪ :‬ﺇﻥﱠ ﺫﻟﻚ ﻗﺎﺋ ُﻢ‬
‫ﺼ ْ‬
‫ﺕ ﻭﻧ ﹶﻘ َ‬
‫ﺍﻟﺮﱢﺟﺎ ﹶﻝ ﺩﺑﺮْﺗﻪ ﻭﺯﺍ َﺩ ْ‬
‫ﺍﳉﻮﺍ ﹺﺯ ﰲ ﺍﻟﻌﻘﻞ ﻣﻄﹼﺮﺩ ﰲ ﺍﻟﺮﱠﺃﻱ ﻏﲑ ﻣﺴﺘﺤﻴﻞ ﰲ ﺍﻟﻨﱠﻈﺮ ﻭﻟﻜﻨﱠﺎ ﻭﺟﺪْﻧﺎ ﺍﻟﻌﺎﻟﹶﻢ ﲟﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﻨﱠﺎﺱ ﻣﻨﺬ ﻛﺎﻧﺎ ﻓﺈﻥﱠ‬
‫ﺍﻟﻨﱠﺎﺱ ﻳﻠﺘﻤﺴﻮﻥ ﻫﺬﺍ ﻭﻳﻨﺘﺼﺒﻮﻥ ﻟﻪ ﻭﻳَﻜﻠﹶﻔﻮﻥ ﺑﻪ ﻓﻠﻮ ﻛﺎﻥ (‬
‫ﻫﺬﺍ ﺍﻷﻣ ُﺮ ﳚﻲ ُﺀ ﻣﻦ ﻭﺟﻪ ﺍﳉﻤﻊ ﻭﺍﻟﺘﻮﻟﻴﺪ ﻭﺍﻟﺘﺮﻛﻴﺐ ﻭﺍﻟﺘﺠﺮﻳﺐ ﺃ ْﻭ ﻣﻦ ﻭﺟﻪ ﺍﻻﺗﻔﺎﻕ ﻟﻘﺪ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ‬
‫ﲑ‬
‫ﲔ ﻭﺃﹸﻟﻮﻑ ﺇ ﹾﺫ ﻛﺎﻥ ﻫﺬﺍ ﺍﳌﻘﺪﺍ ُﺭ ﺃﻗﻞﱠ ﻣﺎ ﺗﺆﺭﱢﺥ ﺑﻪ ﺍﻷﻣﻢ ﻭﻟﻜﺎﻥ ﻫﺬﺍ ﻣﻘﺒﻮ ﹰﻻ ﻏ َ‬
‫ﻑ ﺳﻨ َ‬ ‫ﺫﻟﻚ ﻗﺪ ﻇﻬﺮ ﻣﻦ ﺃﻟﻮ ِ‬
‫ﺏ ﻛﻮ ِﻥ ﺍﻟﺸﻲﺀ‬ ‫ﺐ ﺇﻻﱠ ﻣﻦ ﺣﻴﺚ ﻭﺟﺪ ﻭﻟﻴﺲ ﻗﹸﺮ ُ‬ ‫ﻣﺮﺩﻭﺩ ﻭﻋﻠﻰ ﺃﻧﱠﻪ ﱂ ﻳﺘﺒﻴّ ْﻦ ﻟﻨﺎ ﻣﻨﻪ ﺃﻧﱠﻪ ﻳﺴﺘﺤﻴﻞ ﺃ ﹾﻥ ﻳﻜﻮﻥ ﺍﻟﺬﱠﻫ ُ‬
‫ﺐ ﻻﻣﺘﻨﺎﻋﻪ ‪.‬‬ ‫ﰲ ﺍﻟﻮﻫﻢ ﲟﻮﺟﺐ ﻟﻜﻮﻧِﻪ ﻭﻻ ﺑﻌﺪُﻩ ﰲ ﺍﻟﻮ ﻫْﻢ ﲟﻮﺟ ﹴ‬
‫ﻼ ﻗﺎﻝ ‪ :‬ﺇﻥﱠ ﻫﺬﺍ ﺍﻷَﻣ َﺮ ﺇﺫ ﻗﺪ ﳛﺘﺎﺝ ﺇﱃ ﺃ ﹾﻥ ﺗﺘﻬﻴّﺄ ﻟﻪ ﻃﺒﺎﻉ ﺍﻷَﺭﺽ ﻭﻃﺒﺎﻉ ﺍﳌﺎﺀ ﻭﻃﺒﺎﻉ ﺍﳍﻮﺍ ِﺀ ﻭﻃﺒﺎﻉ‬ ‫ﻭﻟﻮ ﺃﻥﱠ ﻗﺎِﺋ ﹰ‬
‫ﺍﻟﻨﺎﺭ ﻭﻣﻘﺎﺩﻳﺮ ﺣﺮﻛﺎﺕ‬

‫ﺍﻟﻔﻠﻚ ﻭﻣﻘﺪﺍﺭٌ ﻣﻦ ﻃﻮﻝ ﺍﻟﺰﻣﺎﻥ ﻓﻤﱴ ﱂ ﲡﺘﻤ ْﻊ ﻫﺬﻩ ﺍﳋﺼﺎ ﹸﻝ ﻭﺗﻜ ُﻤ ﹾﻞ ﻫﺬﻩ ﺍﻷُﻣﻮﺭ ﱂ ﻳﺘﻢﱠ ﺧﻠﻖ ﺍﻟﺬﱠﻫﺐ ﻭﻛﺬﻟﻚ‬
‫ﻗﺪ ﻳﺴﺘﻘﻴﻢ ﺃ ﹾﻥ ﻳﻜﻮﻥ ﻗﺪ ﻬﺗﻴﺄ ﻟﻮﺍﺣ ٍﺪ ﺃﻥ ﳚﻤﻊ ﺑﲔ ﻣﺎﺋﱵ ﺷﻜﻞ ﻣﻦ ﺍﳉﻮﺍ ِﻫ ﹺﺮ ﻓﻤﺰﺟﻬﺎ ﻋﻠﻰ ﻣﻘﺎﺩﻳ َﺮ ﻭﻃﺒﺨَﻬﺎ ﻋﻠﻰ‬
‫ﻣﻘﺎﺩﻳﺮ ﻭﺃﻏﺒّﻬﺎ ﻣﻘﺪﺍﺭﹰﺍ ﻣﻦ ﺍﻟﺰﻣﺎﻥ ﻭﻗﺎﺑﻠﺖ ﻣﻘﺪﺍﺭﹰﺍ ﻣﻦ ﺣﺮﻛﺎﺕ ﺍﻷﺟﺮﺍﻡ ﺍﻟﺴﻤﺎﻭﻳﱠﺔ ﻭﺻﺎﺩﻓﺖ ﺍﻟﻌﺎﱂ ﲟﺎ ﻓﻴﻪ ﻋﻠﻰ‬
‫ﺾ ﻣﺎ ﺟﺮﻯ ﻋﻠﻰ ﻳﺪﻩ ﺍﺗﻔﺎﻗﹰﺎ ﻭﺑﻌﻀﻪ ﻗﺼﺪﹰﺍ ﻓﻠﻤﺎ ﺍﺟﺘﻤﻌﺖ ﺟﺎﺀ ﻣﻨﻬﺎ ﺫﻫﺐٌ ﻓﻮ ﹶﻗ َﻊ ﺫﻟﻚ ﰲ ﲬﺴﺔ‬ ‫ﻫﻴﺌﺔ ﻭﻛﺎﻥ ﺑﻌ ُ‬
‫ﺁﻻﻑ ﺳﻨﺔ ﻣﺮّﺓ ﰒﱠ ﺃﺭﺍﺩ ﺻﺎﺣﺒُﻪ ﺍﳌﻌﺎ َﻭﺩَﺓ ﻓﻠﻢ ﻳﻘ ِﺪ ْﺭ ﻋﻠﻰ ﺃﻣﺜﺎﻝ ﻣﻘﺎﺩﻳﺮ ﻃﺒﺎﺋﻊ ﺗﻠﻚ ﺍﳉﻮﺍ ِﻫ ﹺﺮ ﻭﱂ ﻳﻀﺒﻂ ﻣﻘﺎﺩﻳ َﺮ ﻣﺎ‬
‫ﺼ َﺪ ﺇﻟﻴﻪ ﰲ ﺗﻠﻚ ﺍﳌﺮﱠﺓ ﻭﺃﺧﻄﺄ ﻣﺎ ﻛﺎﻥ ﻭ ﹶﻗ َﻊ ﻟﻪ ﺍﺗﱢﻔﺎﻗﹰﺎ ﻭﱂ ﻳﻘﺎﺑﻞ ﻣﻦ ﺍﻟﻔﻠﻚ ﻣﺜ ﹶﻞ ﺗﻠﻚ ﺍﳊﺮﻛﺎﺕ ﻭﻻ ﻣﻦ‬ ‫ﻛﺎﻥ ﻗ َ‬
‫ﺍﻟﻌﺎﱂ ﻣﺜﻞ ﺗﻠﻚ ﺍﳍﻴﺌﺔ ﻓﻠﻢ ُﻳ َﻌ ْﺪ ﻟﻪ ﺫﻟﻚ ‪.‬‬
‫ﻓﺈﻥ ﻗﺎﻝ ﻟﻨﺎ ﻫﺬﺍ ﺍﻟﻘﹶﻮﻝ ﻗﺎﺋﻞ ﻭﻗﺎﻝ ‪َ :‬ﺑﻴﱢﻨُﻮﺍ ﱄ ﻣﻮﺿﻊ ﺇﺣﺎﻟﺘﻪ ﻭﻻ ﲢﺘﺠﱡﻮﺍ ﺑﺘﺒﺎﻋﺪ ﺍﺟﺘﻤﺎﻉ ﺍﻷُﻣﻮﺭ ﺑﻪ ﻓﺈﻧﱠﺎ ﻧﻘﺮ ﻟﻜﻢ‬
‫ﺑﺘﺒﺎﻋﺪﻫﺎ ﻫﻞ ﻛﺎﻥ ﻋﻨﺪﻧﺎ ﰲ ﺫﻟﻚ ﻗﻮﻝﹲ ﻣﻘﻨﻊ ﻭﺍﻟﺪﱠﻟﻴﻞ ﺍﻟﺬﻱ َﺗﺜﹾﻠﺞ ﺑﻪ ﺍﻟﺼﱡﺪﻭﺭ ﻭﻫﻞ ﻋﻨﺪﻧﺎ ﰲ ﺍﺳﺘﻄﺎﻋﺔ ﺍﻟﻨﱠﺎﺱ ﺃﻥ‬
‫ﻳﻮﻟﹼﺪﻭﺍ ﻣﺜﻞ ﺫﻟﻚ ﺇﻻﱠ ﺑﺄﻥ ﻳُﻌﺮَﺽ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻋﻠﻰ ﺍﻟﻌﻘﻮﻝ‬

‫ﺍﻟﺴﻠﻴﻤﺔ ﻭﺍﻷﻓﻬﺎﻡ ﺍﻟﺘّﺎﻣﱠﺔ ﻭﺗﺮﺩﱠﻩ ﺇﱃ ﺍﻟﺮﺳُﻞ ﻭﺍﻟﻜﺘﺐ ﻓﺈﺫﺍ ﻭﺟﺪﻧﺎ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻛﻠﻬﺎ ﻧَﺎﻓﻴَﺔ ﻟﻪ ﻛﺎ ﹶﻥ ﺫﻟﻚ ﻋﻨﺪﻧﺎ ﻫُ َﻮ‬
‫ﺍﳌﻘﻨﻊ ﻭﻟﻴﺲ ﺍﻟﺸﺄﻥ ﻓﻴﻤﺎ ﻳﻈﻬﺮ ﺍﻟﻠﱢﺴﺎ ﹸﻥ ﻣﻦ ﺍﻟﺸﻚّ ﻓﻴﻪ ﻭﺍﻟﺘّﺠﻮﻳﺰ ﻟﻪ ﻭﻟﻜﻦ ﻟﲑﺩﱠﻩ ﺇﱃ ﺍﻟﻌﻘﻞ ﻓﺈﻧّﻪ ﺳﻴَﺠﺪﻩ ﻣﻨﻜﺮﹰﺍ‬
‫ﻭﻧﺎﻓﻴﹰﺎ ﻟﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﻘﻞ ﺳﻠﻴﻤﹰﺎ ﻣﻦ ﺁﻓﺔ ﺍﳌﺮﺽ ﻭﻣﻦ ﺁﻓﺔ ﺍﻟﺘﺨﺒﻴﻞ ‪٤ .‬‬

‫ﺿﺮﻭﺏ ﺍﻟﺘﺨﺒﻴﻞ‬

‫ﺐ ﱂ ﻳﺘﻮﻗﹼﺢ‬
‫ﺐ َﺭ ﹾﻃ ﹴ‬
‫ﻭﺍﻟﺘﺨﺒﻴﻞ ﺿﺮﻭﺏ ‪ :‬ﲣﺒﻴ ﹲﻞ ﻣﻦ ﺍ ِﳌﺮَﺍﺭ ﻭﲣﺒﻴﻞ ﻣﻦ ﺍﻟﺸّﻴﻄﺎﻥ ﻭﲣﺒﻴﻞ ﺁﺧﺮ ﻛﺎﻟﺮﺟﻞ ﻳﻌﻤِﺪ ﺇﱃ ﻗﹶﻠ ﹴ‬
‫ﺤﻤِﻠﻪ ﻋﻠﻰ ﺍﻟﺪﻗﻴﻖ ﻭﻫُﻮ َﺑ ْﻌﺪُ ﻻ ﻳﻔﻲ ﺑﺎﳉﻠﻴﻞ ﻭﻳﺘﺨﻄﹼﻰ ﺍﳌﻘﺪﱢﻣﺎﺕ ﻣﺘﺴﻜﻌﹰﺎ ﺑﻼ ﺃﻣَﺎﺭﺓ ﻓﺮﺟﻊ‬ ‫ﻭﺫﻫﻦ ﱂ ﻳﺴﺘ ِﻤﺮﱠ ﹶﻓَﻴ ْ‬
‫ﺣﺴﲑﹰﺍ ﺑﻼ ﻳﻘﲔ ﻭﻏﹶﺒَﺮ َﺯﻣَﺎَﻧﹰﺎ ﻻ ﻳﻌﺮﻑ ﺇﻻﹼ ﺍﻟﺸﻜﻮﻙ‬

‫ﺐ ﺍﻟﺬﻱ ﻳﻔﺴُﺪ ﰲ ﻳﻮ ﹴﻡ (‬
‫ﺐ ﻋﻠﻰ ﻫﺬﻩ ﺍﳍﻴﺌﺔ ﻛﺎﻧﺖ ﲦﺮﻬﺗﺎ ﺍﳊﲑﺓ ﻭﺍﻟﻘﻠ ُ‬ ‫ﻭﺍﳋﻮﺍﻃﺮ ﺍﻟﻔﺎﺳﺪﺓ ﺍﻟﱵ ﻣﱴ ﻻﻗﺖ ﺍﻟﻘﻠ َ‬
‫ﻗﻮﳍﻢ ‪ :‬ﻧﺒﻴﺬﹲ ﻳُﻤﻨﻊ ﺟﺎﻧﺒﻪ ﰒ ﺭﺟﻊ ﺑﻨﺎ ﺍﻟﻘﻮﻝ ﺇﱃ ﺫﻛﺮ ﺍﻟﺬﱢﺑﱠﺎﻥ ‪.‬‬
‫ﺐ ﺍﳌﻄﺒﺦ ‪ :‬ﺃﻱﱡ ﺷﻲ ٍﺀ ﻣﻌﲎ ﻗﻮﳍﻢ ‪ :‬ﻫﺬﺍ ﻧﺒﻴ ﹲﺬ ﳝﻨﻊ ﺟﺎﹺﻧﺒَﻪ ﻗﺎﻝ ‪ :‬ﻳﺮﻳﺪُﻭﻥ ﺃﻥ ﺍﻟﺬﹼﺑﱠﺎﻥ ﻻ ﻳﺪﻧﻮ ﻣﻨﻪ‬ ‫ﻗﻴﻞ ِﻟَﻌﻠﱡﻮﻳﻪ ﻛﻠ ﹺ‬
‫ﺶ ﺍ ﹾﻟ َﻌﻨﻜﹶﺒُﻮﺕ ﰲ ﹶﻗ ْﻌ ﹺﺮ َﺩﻧﱢﻲ ** ﺇﻥﱠ ﺫﺍ ِﻣ ْﻦ َﺭ ﹺﺯﻳﱢﱵ ﹶﻟ َﻌﻈِﻴ ْﻢ (‬
‫ﻭﻛﺎﻥ ﺍﻟﺮّﻗﺎﺷﻲ ﺣﺎﺿﺮﹰﺍ ﻓﺄﻧﺸ َﺪ ﻗﻮﻝ ﺍﺑﻦ ﻋﺒﺪﻝ ‪َ ) :‬ﻋﺸﱠ َ‬
‫ﻕ ﺭﺃﺳِﻪ‬ ‫ﺕ ﻓﻴ ِﻪ َﻳﻌُﻮ ْﻡ ( ) ﻏﺮﻗﹰﺎ ﻻ ﻳُﻐﻴﹺﺜﻪ ﺍﻟﺪﱠ ﻫْﺮ ﺇﻻﱠ ** َﺯَﺑ ٌﺪ ﻓﻮ َ‬
‫ﺼ َﺮ ﺍﻟ َﻌﻨْﻜﺒُﻮ َ‬
‫) ﻟﹶﻴﺘﲏ ﻗﺪ ﹶﻏ َﻤ ْﺮﺕُ ﺩَﱐ ﺣﺘﱠﻰ ** ﺃﹸ ْﺑ ِ‬
‫ﻣﺮﻛﻮ ْﻡ (‬

‫ﺸﻤﱡﻪُ‬
‫ﺏﻳ َ‬
‫) ﳐﺮﺟًﺎ ﻛﻔﱠﻪ ﻳﻨﺎﺩﻱ ﺫﹸﺑﺎﺑًﺎ ** ﺃﻥ ﺃﻏﺜﹾﲏ ﻓﺈﻧﱠﲏ َﻣﻐْﻤﻮ ْﻡ ( ) ﻗﺎﻝ ‪ :‬ﺩَﻋْﲏ َﹶﻓ ﹶﻠ ْﻦ ﹸﺃﻃِﻴ َﻖ ُﺩُﻧ ﻮ‪‬ﺍ ** ﻣﻦ ﺷَﺮﺍ ﹴ‬
‫ﺏ ﻋﻦ ﺷ ﹺّﻢ ﺷﻲ ٍﺀ ﻓﻬﻮ‬ ‫ﺍﳌﺰﻛﻮ ْﻡ ( ﻗﺎﻝ ‪ :‬ﻭﺍﻟﺬﱢﺑﱠﺎﻥ ﻳﻀﺮَﺏ ﺑﻪ ﺍﳌﺜ ﹸﻞ ﰲ ﺍﻟ ﹶﻘﺬﹶﺭ ﻭﰲ ﺍﺳﺘﻄﺎﺑﺔ ﺍﻟﻨﱠﺘْﻦ ﻓﺈﹺﺫﺍ ﻋَﺠ َﺰ ﺍﻟﺬﱡﺑﺎ ُ‬
‫ﱳ ﻣﻨﻪ ‪.‬‬ ‫ﺍﻟﺬﻱ ﻻ ﻳﻜﻮﻥ ﺃﻧ ُ‬
‫ﺖ‬
‫ﲔ ﺭﻣﻰ ﺍﺑ ُﻦ ﻋﺒﺪ ﹺﻝ ﳏﻤﱠ َﺪ ﺑﻦ َﺣﺴﱠﺎﻥ ﺑ ﹺﻦ ﺳﻌْﺪ ﺑﺎﻟﺒﺨﺮ ﻗﺎﻝ ‪ ) :‬ﻭﻣﺎ ﻳﺪﻧُﻮ ﺇﱃ ﻓﻴِﻪ ﺫﺑﺎ ﺏٌ ** ﻭﻟﻮ ﻃﹸ ِﻠَﻴ ْ‬ ‫ﻭﻟﺬﻟﻚ ﺣ َ‬
‫ﻣَﺸﺎ ِﻓﺮُﻩ ﺑ ﹶﻘﻨْﺪ ( ) َﻳ َﺮْﻳ َﻦ ﺣﻼﻭﹰﺓ ﻭﳜ ﹾﻔ َﻦ ﻣَﻮﺗﹰﺎ ** َﻭﺷِﻴﻜﹰﺎ ﺇ ﹾﻥ َﻫ َﻤ ْﻤ َﻦ ﻟﻪ ﺑ ﻮﹺﺭْﺩ ( ﻭﻳﻘﺎﻝ ﻟﻜﻞﱢ ﺃﲞﺮ ‪ :‬ﺃﺑﻮ ﺫﺑﱠﺎﻥ ﻭﻛﺎﻧﺖ‬
‫ﻓﻴﻤﺎ ﺯﻋﻤﻮﺍ ﻛﻨﻴﹶﺔ ﻋﺒ ِﺪ ﺍﳌﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ ﻭﺃﻧﺸﺪﻭﺍ ﻗﻮ ﹶﻝ ﺃﰊ ﺣُﺰﺍﺑ ﹶﺔ ‪:‬‬

‫ﺼ ْﻦ ( ﻭﻗﺪ ﺻﻔﹶﺖ َﺑ ْﻴﻌَﺘﻨﺎ ﻻﺑﻦ ﺣﺴﻦ‬

‫ﳊُ‬
‫ﺡ ِﻣ َﻦ ﺍ ﹸ‬
‫ﻉ ﺍﻟﺮﱠ َﺳ ْﻦ ** َﺧ ﹾﻠ َﻊ ﻋِﻨﺎ ِﻥ ﻗﹶﺎﺭ ﹴ‬
‫) ﺃﻣﺴﻰ ﺃﺑﻮ ﺫﺑّﺎ ﹶﻥ ﳐﻠﻮ َ‬

‫ﺷﻌﺮ ﻓﻴﻪ ﻫﺠﺎﺀ ﺑﺎﻟﺬﺑﺎﺏ‬

 ‫ﺲ ( ) ﻭﺃﹶﺑﺮﺃ‬‫ﻗﺎﻝ ﺭﺟﻞ ﻳﻬﺠﻮ ﻫﻼ ﹶﻝ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺍ ﹸﳍﻨَﺎﺋﻲﱠ ‪ ) :‬ﺃﻻ ﻣَﻦ َﻳﺸْﺘﺮﻱ ﻣﻨﱢﻲ ﻫِﻼ ﹰﻻ ** َﻣ َﻮﺩﱠﺗَﻪ ﻭﺧُﻠﱠﺘَﻪ ﺑ ﹶﻔ ﹾﻠ ﹺ‬
‫ﺱ‬
‫ﺡ ﻭﺃ ﹾﻛ ﹸﻞ ﺿ ْﺮ ﹺ‬
‫ﺲ ( ) ﻓﻤﻨﻬﻦﱠ ﺍﻟﻨﻐﺎﹺﻧﻎﹸ ﻭﺍﳌﻜﺎﻭﻱ ** ﻭﺁﺛﺎ ُﺭ ﺍﳉﺮﻭ ﹺ‬ ‫ﻉ ِﻣﻨﱢﻲ ** ﻫﻼ ﹰﻻ ﻣِﻦ ﺧﺼﺎ ﹴﻝ ﻓﻴﻪ َﺧ ْﻤ ﹺ‬ ‫ﻟﻠﺬﻱ ﻳﺒﺘﺎ ُ‬
‫ﺲ(‬‫ﺱ َﺟ ْﻌ ﹺ‬
‫ﺏ ﺑﺮﺃ ﹺ‬
‫( ) ﻭﻣﻦ ﺃ ْﺧ ِﺬ ﺍﻟﺬﺑﺎﺏ ﺑﺈﺻﺒﻌَﻴ ِﻪ ** ﻭﺇﻥ ﻛﺎ ﹶﻥ ﺍﻟﺬﱡﺑﺎ ُ‬

‫ﺏ َﻣﹶﺜ ﹲﻞ‬
‫ﻼ ﻓﻘﺎﻝ ‪ :‬ﻳﺎ ﹶﺃﻳﱡﻬﺎ ﺍﻟﻨﱠﺎﺱ ﺿُ ﹺﺮ َ‬ ‫ﺱ ﻭﻋﺠﺰﻫﻢ ﻣﺜ ﹰ‬ ‫ﻒ ﺍﻟﻨﱠﺎ ﹺ‬‫ﺍﻟﻘﻮﻝ ﰲ ﺁﻳﺔ ﻗﺎﻟﻮﺍ ‪ :‬ﻭﺿﺮﺏ ﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞﱠ ﻟﻀﻌ ِ‬
‫ﺏ َﺷﻴْﺌﹰﺎ ﻻ‬ ‫ﺨﻠﹸﻘﹸﻮﺍ ﺫﹸﺑَﺎﺑﹰﺎ َﻭﹶﻟ ﹺﻮ ﺍ ْﺟَﺘ َﻤﻌُﻮﺍ ﻟﹶﻪ ﻭَﺇ ﹾﻥ ﻳﺴْﻠﺒْﻬ ُﻢ ﺍﻟﺬﱡﺑﺎ ُ‬
‫ﻓﺎ ْﺳﺘَﻤﻌُﻮﺍ ﹶﻟﻪُ ﺇﻥﱠ ﺍﻟﺬِﻳﻦ َﺗﺪْﻋﻮﻥ ِﻣ ْﻦ ﺩُﻭ ِﻥ ﺍﻟﻠﹼﻪ ﻟ ْﻦ َﻳ ْ‬
‫ﺱ ﰲ ﺍﻟﻌﺠْﺰ ‪ :‬ﻭﻗﺎﻟﻮﺍ‬ ‫ﺾ ﺍﻟﻨﱠﺎﺱ ‪ :‬ﹶﻗ ْﺪ ﺳَﻮّﻯ ﺑﲔ ﺍﻟﺬﹼﺑّﺎﻥ ﻭﺍﻟﻨّﺎ ﹺ‬ ‫ﺏ ‪ .‬ﻓﻘﺎﻝ ﺑَﻌ ُ‬ ‫ﻒ ﺍﻟﻄﹼﺎِﻟﺐُ ﻭﺍﳌ ﹾﻄﻠﹸﻮ ُ‬‫ﺿﻌُ َ‬
‫ﻳﺴْﺘﻨْﻘِﺬﻭﻩ ﻣﻨْﻪ َ‬
‫ﲔ ﹶﻛ َﻬ ْﻴﹶﺌ ِﺔ ﺍﻟﻄﹼﻴْﺮ‬
‫ﺨﻠﹸﻖُ ﻣﻦ ﺍﻟﻄﱢ َ‬ ‫ﲑ ﺍﻟﻔﹸﺮﺍﺵ ﻭﻫﺬﺍ ﺧﻠﻖٌ ﻋﻠﻰ ﻗﻮﻟﻪ ‪ :‬ﻭﺇ ﹾﺫ َﺗ ْ‬ ‫‪ :‬ﻓﻘ ْﺪ ﻳﻮﻟﱢﺪ ﺍﻟﻨﱠﺎﺱ ﻣﻦ ﺍﻟﺘﱠﻌﻔﲔ ﺍﻟﻔﹶﺮﺍﺵ ﻭﻏ َ‬
‫ﺖ ﻭَﺑ ْﻊ ** ﺽ ﺍﻟﹾﻘﻮ ﹺﻡ ﳜ ﹸﻠ ُﻖ ﰒﱠ ﻻ‬
‫ﲔ ﻭﻋﻠﻰ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﻭﺃﺭَﺍ َﻙ ﺗﻔﹾﺮﻱ ﻣَﺎ ﺧ ﹶﻠ ﹾﻘ َ‬ ‫ﺴﻦُ ﺍﳋﹶﺎِﻟ ِﻘ َ‬
‫ﻭﻋﻠﻰ ﻗﻮﻟﻪ ‪ :‬ﹶﺃ ْﺣ َ‬
‫ﻳُﻔﺮﹺﻱ ( ﻗﻴﻞ ﳍﻢ ‪ :‬ﺇﳕﺎ ﺃﺭﺍﺩ ﺍﻻﺧﺘﺮﺍﻉ ﻭﱂ ﻳﺮﺩ ﺍﻟﺘﱠﻘﺪﻳﺮ ‪.‬‬

‫ﻑ ﺧِﻨﺪﻑٌ ** ﻭﻟﺴْﻨﺎ ﻧُﺒﺎﱄ ﺃﻥ ﻳَﻄﻦّ ﺫﹸﺑﺎﻬﺑﺎ ( ﻓﺈﻧﱠﻤﺎ‬

‫ﻗﻮﻝ ﰲ ﺷﻌﺮ ﻭﺃﻣّﺎ ﻗﻮﻝ ﺍﺑﻦ ﻣﻴﱠﺎﺩﺓ ‪ ) :‬ﺃﻻ ﻻ ﻧُﺒﺎﱄ ﺃ ﹾﻥ ﺗُﺨﻨﹺﺪ َ‬
‫ﻼ ﻭﻗﺪ ﻭﺿﻌَﻪ ﰲ ﻏﲑ ﻣﻮﺿﻊ ﲢﻘﲑ ﻟﻪ ﻭﻣﻮﺿﻊ ﺗﺼﻐﲑ ﻭﻫﻮ ﻣﺜﻞ ﻗﻮﻟﻪ ‪ ) :‬ﺑﲏ ﺃ َﺳ ٍﺪ‬ ‫ﺟﻌﻞ ﺍﻟﺬﱡﺑﺎﺏ ﻫﺎﻫﻨﺎ ﻣﺜ ﹰ‬
‫ﺖ ﻟﻠ َﻬ ﻮَﺍ ِﻥ ﺭﹺﻗﺎﺑُﻬﺎ ( ) ﻓﻠﻮ ﺣﺎﺭﺑﺘْﻨﺎ ﺍﳉﻦﱡ ﱂ ﻧﺮﻓﻊ ﺍﻟﻌﺼَﺎ ** ﻋﻦ ﺍﳉﻦﱢ ﺣﺘﱠﻰ ﻻ‬
‫ﱄ ﺫﻟﱠ ْ‬
‫ﻛﻮﻧُﻮﺍ ﳌﻦ ﻗﺪ ﻋﻠﻤﺘُﻢ ** َﻣﻮَﺍ ﹶ‬
‫ﺗَﻬﺮﱠ ﻛﻼﺑُﻬﺎ ( ﻭﻟﻴﺲ ﻳﺮﻳﺪ ﲢﻘﲑ ﺍﻟﻜﻼﺏ ‪.‬‬
‫ﻭﻳﻘﺎﻝ ‪ :‬ﻫﻮ ﺫﺑﺎﺏ ﺍﻟﻌﲔ ﻭﺫﺑﺎﺏ ﺍﻟﺴﱠﻴﻒ ﻭﻳﻘﺎﻝ ﺗﻠﻚ ﺃﺭﺽٌ َﻣ ﹶﺬﺑﱠﺔ ﺃﻱ ﻛﺜﲑﺓ ﺍﻟﺬﱡﺑﺎﺏ ‪.‬‬

‫ﻂ ﰲ َﻣﺮَﻗ ْﻪ (‬
‫ﺏ ﺳﺎﻗ ٍ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺸﻤﻘﻤﻖ ﰲ ﻫﺠﺎﺋﻪ ﻟﺒﻌﺾ ﻣﻦ ﺍﺑﺘﻠﻰ ﺑﻪ ‪ ) :‬ﺃﺳَﻤﺞ ﺍﻟﻨﱠﺎﺱ ﲨﻴﻌﹰﺎ ﻛﻠﱢﻬﻢ ** ﻛ ﹸﺬﺑَﺎ ﹴ‬
‫ﻭﻳﻘﺎﻝ ﺇﻥ ﺍﻟﻠﱭ ﺇﺫﺍ ﺿﺮﺏ ﺑﺎﻟﻜﻨﺪﺱ ﻭﻧﻀﺢ ﺑﻪ ﺑﻴﺖ ﱂ َﻳﺪْﺧﻠﻪ ﺫﺑﱠﺎﻥ ‪( .‬‬
‫ﺃﺑﻮ ﺣﻜﻴﻢ ﻭﲦﺎﻣﺔ ﺑﻦ ﺃﺷﺮﺱ ﻭﲰﻌﺖ ﺃﺑﺎ ﺣﻜﻴﻢ ﺍﻟﻜﻴﻤﺎﺋﻲ ﻭﻫﻮ ﻳﻘﻮﻝ ﻟﺜﻤﺎﻣﺔ ﺑ ﹺﻦ ﺃﺷﺮﺱ ‪ :‬ﻗﻠﻨﺎ ﻟﻜﻢ ﺇﻧﱠﻨﺎ ﻧﺪﻟﻜﻢ‬
‫ﻋﻠﻰ ﺍﻹﻛﺴﲑ ﻓﺎﺳﺘﺜﻘﻠﺘﻢ ﺍﻟﻐُﺮْﻡ ﻭﺃﺭﺩﰎ ﺍﻟﻐُﻨﻢ ﺑﻼ ﻏﺮﻡ ﻭﻗﻠﻨﺎ ﻟﻜﻢ ‪َ :‬ﺩﻋُﻮﻧﺎ ﻧﺼﻨﻊ ﻫﺬﻩ ﺍﳉﺴﻮﺭ ﺻﻨﻌ ﹰﺔ ﻻ ﺗﻨﺘﻘﺾ‬
‫ﺃﺑﺪﹰﺍ ﻓﺄﺑﻴﺘﻢ ﻭﻗﹸﻠﻨﺎ ﻟﻜﻢ ‪ :‬ﻣﺎ ﺗﺮﺟُﻮﻥ ﻣﻦ ﻫﺬﻩ ﺍﳌﺴﻨّﻴﺎﺕ ﺍﻟﱵ ﻬﺗﺪﻣﻬﺎ ﺍﳌﹸﺪﻭﺩ ﻭﲣﺮﱢﻬﺑﺎ ﺍﳌﺮﺍﺩﻱّ ﳓ ُﻦ ﻧﻌﻤﻞ ﻟﻜﻢ‬
‫ﺕ ﺑﻨﺼﻒ ﻫﺬﻩ ﺍﳌ ﺆُﻭﻧﹺﺔ ﻓﺘﺒﻘﻰ ﻟﻜﻢ‬
‫ﻣﺴﻨّﻴﺎ ٍ‬

‫ﺃﺑﺪﹰﺍ ﰒ ﻗﻮﻟﻮﺍ ﻟﻠﻤُﺪﻭﺩ ﺃﻥ ﲡﺘﻬﺪ ﺟﻬﺪَﻫﺎ ﻭﻟﻠ َﻤﺮَﺍﺩﻱﱢ ﺃ ﹾﻥ ﺗﺒﻠﻎ ﻏﺎﻳﺘﻬﺎ ﻓﺄﺑﻴﺘﻢ ﻭﻗﻮﻟﻮﺍ ﱄ ‪ :‬ﺍﻟﺬﱡﺑﺎﺏ ﻣﺎ ﺗﺮﺟﻮﻥ ﻣﻨﻬﺎ‬
‫ﺲ ﹶﱂ ﻻ َﺗ َﺪﻋُﻮﱐ ﺃﺧﺮﺟﻬﺎ ﻣﻦ ﺑﻴﻮﺗﻜﻢ ﺑﺎﳌﺆُﻭﻧَﺔ ﺍﻟﻴﺴﲑﺓ ﻭﻫﻮ‬
‫ﻭﻣﺎ ﺗﺸﺘﻬﻮﻥ ﻣﻦ ﺍﻟَﺒﻌُﻮﺽ ﻭﻣﺎ ﺭ ﹾﻏَﺒﺘُﻜ ْﻢ ﰲ ﺍﳉﺮﺟ ﹺ‬
‫ﻳﻘﻮﻝ ﻫﺬﹶﺍ ﺍﻟﻘﻮ ﹶﻝ ﻭﺃﺻﺤﺎﺑُﻨﺎ ﻳﻀﺤﻜﻮﻥ ﻭﺍﺑﻦ ﺳﺎﻓﺮﻱ ﺟﺎﻟﺲٌ ﻳﺴْﻤﻊ ‪.‬‬
‫ﺽ ﻣﻦ ﺩﺍﺭﻱ‬
‫ﺖ ﺃ ﹾﻥ ﲣﺮﺝ ﺍﻟَﺒﻌُﻮ َ‬
‫ﻓﻠﻤﺎ ﻧﺰﻟﻨﺎ ﺃﺧﺬ ﺑﻴﺪﻩ ﻭﻣﻀﻰ ﺑﻪ ﺇﱃ ﻣﻨﺰﻟﻪ ﻓﻐﺪﱠﺍﻩ ﻭﻛﺴﺎﻩ ﻭﺳَﻘﺎﻩ ﰒﱠ ﻗﺎﻝ ﻟﻪ ‪ :‬ﺃﺣﺒﺒ ُ‬
‫ﻓﺄﻣﱠﺎ ﺍﻟﺬﱡﺑﺎﺏ ﻓﺈﱐ ﺃﺣﺘﻤﻠﻪ ﻗﺎﻝ ‪ :‬ﻭﱂ ﲢﺘﻤﻞ ﺍﻷﺫﻯ ﻭﻗﺪ ﺃﺗﺎﻙ ﺍﻟﻠﹼُﻪ ﺑﺎﻟﻔﹶﺮﺝ ﻗﺎﻝ ‪ :‬ﻓﺎﻓﻌ ﹾﻞ ﻗﺎﻝ ‪ :‬ﻻ ﺑﺪﱠ ﱄ ﻣﻦ ﺃﻥ‬
‫ﺃﺧﻠﻂ ﺃﺩﻭﻳﺔ ﻭﺃﺷﺘﺮﻱ ﺃﺩﻭﻳﺔ ﻗﺎﻝ ‪ :‬ﻓﻜﻢ ﺗﺮﻳﺪ ﻗﺎﻝ ‪ :‬ﺃﹸﺭﻳﺪ ﺷﻴﺌﹰﺎ ﻳﺴﲑﹰﺍ ﻗﺎﻝ ‪ :‬ﻭﻛﻢ ﺫﺍﻙ ﻗﺎﻝ ‪ :‬ﲬﺴﻮﻥ ﺩﻳﻨﺎﺭﹰﺍ‬
‫ﻗﺎﻝ ‪ :‬ﻭﳛﻚ ﲬﺴﻮﻥ ﻳﻘﺎﻝ ﳍﺎ ﻳﺴﲑ ﻗﺎﻝ ‪:‬‬
‫ﺲ ﺗﺸﺘﻬﻲ ﺍﻟﺮﱠﺍﺣﺔ ﻣﻦ ﻗﺬﹶﺭ ﺍﻟﺬﱢﺑﱠﺎﻥ ﻭﻟﺴﻊ ﺍﻟﺒﻌﻮﺽ ﰒﱠ ﻟﺒﺲ ﻧﻌﻠﻴﻪ ﻭﻗﺎﻡ ﻋﻠﻰ ﺭﺟﻠﻴﻪ ﻓﻘﺎﻝ ﻟﻪ ‪ :‬ﺍﻗﻌﺪ ﻗﺎﻝ ‪:‬‬ ‫ﺃﻧﺖ ﻟﻴ َ‬
‫ﺕ ﻗﺒﻞ ﺃﻥ ﺁﺧﺬﹶﻫﺎ ﰒﱠ ﺍﺷﺘﺮﻳﺖ ﺩﻭﺍ ًﺀ ﲟﺎﺋﹶﺔ ﺩﻳﻨﺎﺭ ﱂ ﺗﻨﺘﻔ ْﻊ ﺑﻪ ﻓﺈﻧﱢﻲ ﻟﺴﺖ ﺃ َﺩﺧﱢ َﻦ ﻫﺬﻩ ﺍﻟﺪﱡﺧْﻨﺔ ﺇﻻﱠ ﻟﻠﺬﻳﻦ ﺇﺫﺍ‬
‫ﺇ ﹾﻥ ﻗﻌ ْﺪ ُ‬
‫ﻚ ﻣﺎ ﺃﹸﺭﻳ ُﺪ ﺇﻧﱢﻲ ﻟﺴﺖ ﺃﻗﺼﺪ ﺇﻻﱠ ﺇﱃ ﺍﻟ ُﻌﻤﱠﺎﺭ ﻓﻤﺎ ﻫﻮ ﺇﻻﹼ ﺃ ﹾﻥ ﲰﻊ ﺑﹺﺬﻛﺮ‬ ‫ﺃﻣﺮﻬﺗﻢ ﺑﺈﺧﺮﺍﺟﻬﻦﱠ ﺃﺧ َﺮﺟُﻮﻫﻦ ﻭﻻ ﺃﻛﺘﻤ َ‬
‫ﺍﻟ ُﻌﻤﱠﺎﺭ ﺣﱴ ﺫﻫﺐ ﻋﻘﻠﻪ ﻭﺩﻋﺎ ﻟﻪ ﺑﺎﻟﻜﻴﺲ ﻭﺫﻫﺐ ﻟﻴﺰﻥ ﺍﻟﺪﻧﱠﺎﻧﲑ ﻓﻘﺎﻝ ﻟﻪ ‪ :‬ﻻ ﺗﺸﻖﱠ ﻋﻠﻰ ﻧﻔﺴﻚ ﻫﺎﻬﺗﺎ ﺑﻼ ﻭﺯ ٍﻥ‬
‫ﻋﺪﺩﹰﺍ ﻭﺇﻧﱠﻤﺎ ﺧﺎﻑ ﺃﻥ ﲢﺪﺙ ﺣﺎﺩﺛﹶﺔﹲ ﺃﻭ ﻳﻘﻊ ﺷﻐﻞ ﻓﺘﻔﻮﺕ ﻓﻌﺪﱠﻫﺎ ﻭﻫﻮ َﺯ ِﻣ ٌﻊ ﻓﻐﻠﻂ ﺑﻌﺸﺮﺓ ﺩﻧﺎﻧﲑ ﻓﻠﻤﺎ ﺍﻧﺼﺮﻑ‬
‫ﻭﺯﻬﻧﺎ ﻭﻋﺪﱠﻫﺎ ﻓ ﻮَﺟ َﺪ ﺩَﻧﺎﻧﲑﻩ ﺗﻨﻘﺺ ﻓﺒ ﹶﻜ َﺮ ﻋﻠﻴﻪ ﻳﻘﺘﻀﻴﻪ ﺍﻟ ﹶﻔﻀْﻞ ﻓﻀﺤﻚ ﺃﺑﻮ ﺣﻜﻴﻢ ﺣﺘﱠﻰ ﻛﺎﺩ ﳝﻮﺕ ﹸﺛﻢﱠ ﻗﺎﻝ ‪:‬‬

‫ﺗﺴﺄﻟﲏ ﻋﻦ ﺍﻟﻔﺮﻉ ﻭﻗﺪ ﺍﺳﺘُﻬﻠﻚ ﺍﻷﺻﻞ ﻭﱂ ﻳﺰﻝ ﳜﺘﻠﻒ ﺇﻟﻴﻪ ﻭﻳﺪﺍﻓﻌُﻪ ﺣﺘﱠﻰ ﻗﺎﻝ ﻟﻪ ﲦﺎﻣﺔ ‪ :‬ﻭﻳﻠﻚ ﺃﳎﻨﻮﻥﹲ ﺃﻧﺖ‬
‫ﺿﺮﱡ ﻋﻠﻴﻚ‬‫ﺖ ﻋﺪﺍﻭﺓ ﺷﻴﻄﺎ ٍﻥ ﻫﻮ ﻭﺍﻟﻠﹼ ِﻪ ﺃ َ‬
‫ﺖ ﻧﻔﺴَﻚ ﻭﺭﲝ َ‬
‫ﺤ َ‬
‫ﻀْ‬
‫ﻗﺪ ﺫﻫﺐ ﺍﳌﺎ ﹸﻝ ﻭﺍﻟﺴﱡﺨﺮﻳﺔ ﻣﺴﺘﻮﺭﺓ ﻓﺈﻥ ﻧﺎﻓ ْﺮﺗَﻪ ﻓ َ‬
‫ﺏ ﻭﺍﻟﺒﻌﻮﺽ ﺑﻼ ﻛﹸﻠﻔﺔ ﻣﻊ ﺣﻖﱢ ﺍﳉﻮﺍﺭ ﻗﺎﻝ ‪ :‬ﻫﻢ ﺳﻜﱠﺎﱐ‬ ‫ﺲ ﳜﺮﺟﻮﻥ ﻋﻨﻚ ﺍﻟﺬﺑﺎ َ‬ ‫ﻣﻦ ُﻋﻤﱠﺎ ﹺﺭ ﺑﻴﺘِﻚ ﺍﻟﺬﻱ ﻟﻴ َ‬
‫ﻭﺟﲑَﺍﱐ ﻗﺎﻟﻮﺍ ‪ :‬ﻟﻮ ﻛﺎﻥ ﲰﻊ ﻣﻨﻚ ﺃﺑﻮ ﺣﻜﻴﻢ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻟﻜﺎﻧﺖ ﺍﳋﻤﺴﻮﻥ ﺩﻳﻨﺎﺭﹰﺍ ﻣﺎﹶﺋ ﹶﺔ ﺩﻳﻨﺎﺭ ) ﺷﻌﺮ ﰲ‬
‫ﺏ ﺇﺫﺍ ﺗﻐﻨﱠﻰ ** ﻛﺘَﻐﺮﻳﺪ ﺍﳊﻤﺎ ﹺﻡ ﻋﻠﻰ ﺍﻟﻐُﺼﻮﻥ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪) :‬‬
‫ﺃﺻﻮﺍﺕ ﺍﻟﺬﱡﺑﺎﺏ ﻭﻏﻨﺎﺋِﻬﺎ ( ( ) ﻭﺗﺴ َﻤﻊُ ﻟﻠﺬﱢﺑﺎ ﹺ‬
‫ُﺣﻮّ ﻣﺴَﺎ ﹺﺭﺑُﻪُ ** ﺗَﻐﻨّﻰ ﰲ ﻏﹶﻴﺎﻃِﻠﻪ ﺫﺑﺎﺑُﻪ (‬

‫ﺽ ﺍﻟﺬﻱ ﻳ ﹶﻜﻠﱢ ﹸﻠ ْﻪ ( ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ ‪ ) :‬ﻭﺍﻟﺸﻴﺦ ﻬﺗﺪﻳﻪ‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻨﺠﻢ ‪ ) :‬ﺃﻧﻒٌ ﺗﺮﻯ ﺫﺑَﺎﻬﺑﺎ ﺗ َﻌﻠﹼﻠﻪ ** ﻣﻦ َﺯ َﻫ ﹺﺮ ﺍﻟﺮﱠ ْﻭ ﹺ‬
‫ﺲ ﰲ ﲪﺮﺍﺋﻪ ( )‬ ‫ﻒ ﺍﻷﻟﻮﺍﻥ ﰲ ﺃﹶﲰﺎﺋﻪ ** َﻧ ﻮْﺭﹰﺍ ﲣﺎﻝ ﺍﻟﺸﱠ ْﻤ َ‬ ‫ﺽ ﻗﺪ ﻧ ﻮﱠﺭ ﰲ َﻋﺰﱠﺍﺋﻪ ( ) ﳐﺘﻠ َ‬ ‫ﺇﱃ ﻃﺤﻤﺎﺋﻪ ** ﻓﺎﻟﺮﱠﻭ ُ‬
‫ﺐ ﰲ َﺩﺭْﻣﺎﺋﻪ ** ﻳَﺪْﻋﻮ ﻛﺄﻥﱠ‬ ‫ﺸ ﹺ‬‫ﺏ ﺍﻟﻌُ ْ‬
‫ﺕ ﺫﺑﺎ ﹺ‬‫ﻼ ﺑﺎﻟﻮﺭ ِﺩ ﻣﻦ ﺻﻔﺮﺍﺋﻪ ** ﳚﺎﻭﺏ ﺍﳌﻜﱠﺎ َﺀ ﻣﻦ ﻣُﻜﱠﺎﺋِﻪ ( ) ﺻﻮ ُ‬ ‫ﻣﻜﻠﱠ ﹰ‬
‫ﺻ ﻮْﻬﺗﺎ ** ﺃﹶﻫﺎﺯﻳﺞُ ِﺫﺑﱠﺎ ٍﻥ ﻋَﻠﹶﻰ‬
‫ﺾ َ‬
‫ﺕ ُﻣ َﻐﻦﱟ َﻣﺪﱠ ﰲ ﻏِﻨﺎﺋﻪ ﻭﻗﺎﻝ ﺍﻟﺸﻤﱠﺎﺥ ‪ ) :‬ﻳﻜﻠﻔﻬﺎ ﺃﻻﱠ ﲣﻔﱢ َ‬ ‫ﺐ ِﻣ ْﻦ ﺩُﻋﺎﺋﻪ ( ﺻﻮ ُ‬
‫ﺍﻟ َﻌ ﹾﻘ َ‬
‫ﺞ ﺍﶈﺸْﺮﺝ (‬
‫ﺻ ْﻮﺗِﻪ ** ﺳَﺤﻴﻞﹲ ﻭﺃﹶﻋﻼﻩُ ﻧﺸﻴ ُ‬
‫ﺐ ﺃ ﻭﱠ ﹸﻝ َ‬
‫ﺞ ( ) ﺑﻌﻴ ُﺪ َﻣﺪَﻯ ﺍﻟﺘﻄﺮﻳ ﹺ‬
‫ﻋُﻮ ِﺩ َﻋ ْﻮ َﺳ ﹺ‬

‫ﺱ ﺍﳊﻤﺎﻡ ﻭﺍﻟﺒﻌﻮﺽ ﻭﺃﺻﻨﻒ ﺍﻟﺬﹼﺑّﺎﻥ ﻣﻦ ﺍﻟﺪﱠﺑْﺮ‬ ‫ﺍﳌﻐﻨﻴﺎﺕ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻭﺍﻷﺟﻨﺎﺱ ﺍﻟﱵ ﺗﻮﺻﻒ ﺑﺎﻟﻐﻨﹺﺎﺀ ﺃﺟﻨﺎ ُ‬
‫ﺝ ﻣﻦ ﺍﻟﺒﺎﻗﻼﺀ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﺗﺬ ﺏّ‬ ‫ﻭﺍﻟﻨﱠﺤ ﹺﻞ ﻭﺍﻟﺸﱠﻌْﺮﺍﺀ ﻭﺍﻟﻘﻤَﻊ ﻭﺍﻟﻨﱡﻌَﺮ ﻭﻟﻴﺲ ﻟ ِﺬﺑﱠﺎﻥ ﺍﻟﻜﻠﺐ ِﻏﻨَﺎﺀ ﻭﻻ ﳌﺎ ﳜ ُﺮ ُ‬
‫ﻒ ﻣﺎ ِﺫ ﹺﻝ ( ) ﺃﻟﻮﺍﻥ ﺍﻟﺬﱢﺑﱠﺎﻥ ( ﻭ ِﺫﺑﱠﺎﻥ ﺍﻟﺸﱠ ْﻌﺮَﺍﺀ ﺣُﻤﺮ ﻗﺎﻝ ‪ :‬ﻭﺍﻟﺬﱢﺑﱠﺎﻥ ﺍﻟﱵ‬
‫ﺚ ﺫﹶﺍﺋ ﹺﻞ ** ِﺫﺑﱠﺎﻥ َﺷ ْﻌﺮَﺍ َﺀ ﻭَﺻﻴ ٍ‬
‫ﻋﻨﻬﺎ ﺑﺄﹶﺛﻴ ٍ‬
‫ﺗُ ْﻬ ِﻠﻚُ ﺍﻹﺑ ﹶﻞ ﺯُﺭﻕ ‪.‬‬
‫ﺕ ﺍﻟﺬﹼﺑﺎﺏ ﺍﻷﺯﺭﻕ‬
‫ﺐ ﻣﻮﻧﹺﻖ ( ) ﺇﻻﱠ ﻣ َﻦ ﺃﺻﻮﺍ ِ‬
‫ﺖ ﻭﺍﻟﺪﱠﻫ ُﺮ ﺫﻭ ﺗﺼﻔﱡﻖ ** ﺣَﺎﻟﻴ ﹰﺔ ﺑﺬﻱ ﺳَﺒﻴ ﹴ‬ ‫ﻗﺎﻝ ﺍﻟﺸﺎ ِﻋﺮُ ‪ ) :‬ﺗﺮﺑﱠ َﻌ ْ‬
‫** ﺃﻭ ﻣﻦ ﻧﻘﺎﻧﻖ ﺍﻟﻔﹶﻼ ﺍﳌﻨﻘﹾﻨ ﹺﻖ (‬

‫ﻭﺍﻟﺬﹼﺑﱠﺎﻥ ﺍﻟﺬﻱ ﻳﺴﻘﻂ ﻋﻠﻰ ﺍﻟﺪﻭﺍﺏ ﺻُﻔﺮ ‪.‬‬

‫ﺡ ﻻ ﺗﺴْﺒ ﹺﻖ‬
‫ﻚ ﻭﺇﻥ ﺗ ُﺮ ْ‬
‫ﻭﻗﺎﻝ ﺃﺭﻃﺄﺓ ﺑﻦ ُﺳ َﻬﻴﱠﺔ ﻟﺰُﻣﻴﻞ ﺑﻦ ﺃﻡﱢ ﺩﻳﻨﺎﺭ ‪ ) :‬ﺃﺯﻣﻴﻞ ﺇﻧﱢﻲ ﺇﻥ ﺃﻛﻦ ﻟﻚ ﺟﺎﺯﻳﹰﺎ ** ﺃﹶﻋ ِﻜ ْﺮ ﻋﻠﻴ َ‬
‫ﺏ ﺍﻷﺯْﺭﻕ ( ﻭﺇﺫﺍ ﻣﺮﱠ ﺑﻚ ﺍﻟﺸّّﻌﺮ ﺍﻟﺬﻱ ﻳﺼﻠﺢ‬ ‫( ) ﺇﻧﱢﻲ ﺍﻣﺮ ﻭٌ ﲡﺪ ﺍﻟﺮﱢﺟﺎﻝ ﻋﺪَﺍﻭﰐ ** ﻭ ْﺟ َﺪ ﺍﻟﺮﱢﻛﺎﺏ ﻣَﻦ ﺍﻟﺬﱡﺑﺎ ﹺ‬
‫ﺲ(‬
‫ﻕ ﺍﳌﺘﻠﻤﱢ ُ‬
‫ﺲ ﺣﻈﱠﻚ ﻣﻦ ﺣِﻔﻈﻪ ‪ ) .‬ﻓﻬﺬﺍ ﺃ ﻭَﺍ ﹸﻥ ﺍﻟﻌِﺮْﺽ ُﺟﻦّ ﹸﺫﺑَﺎُﺑ ُﻪ ** ﺯﻧﺎﺑﲑُﻩ ﻭﺍﻷﺯﺭ ُ‬
‫ﻼ ﺗ ْﻨ َ‬
‫ﻟﻠﻤﺜﻞ ﻭﻟﻠﺤﻔﻆ ﹶﻓ ﹶ‬
‫ﻭﺑﻪ ﲰﱢﻲ ﺍﳌﺘﻠﻤﱢﺲ ‪.‬‬
 ‫ﺴﻌُﻬﺎ ** ﺇﺫﺍ ﺗﻐﺮﱠ َﺩ ﺣﺎ ٍﺩ ﺧﻠﻔﹶﻬﺎ ﻃﹶﺮﺏ ( ) ﻣﺎ ﻳﺴﻤﱠﻰ ﺑﺎﻟﺬﱢﺑﺎﻥ (‬
‫ﺲ ﻛﺄﻥﱠ ﺍﻟﺪﱠ ْﺑ َﺮ ﻳﻠ َ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﻴّﺎﺩﺓ ‪ ) :‬ﺑ َﻌ ْﻨﺘَﺮﻳ ﹴ‬
‫ﺱ ﺍﻟﻨﱠﺤﻞ ﻭﺍﻟﺪﱠﺑْﺮ ﻛﻠﹼﻬﺎ ِﺫﺑﱠﺎﻥ ﻣﺎ ﺣﺪﺙ ﺑﻪ ﻋﺒﱠﺎﺩ ﺑﻦ ﺻُﻬﻴﺐ ﻭﺇﲰﺎﻋﻴﻞ ﺍﳌﻜﹼﻲ ﻋﻦ ﺍﻷﻋﻤﺶ‬ ‫ﻭﺍﻟﺪّﻟﻴﻞ ﻋﻠﻰ ﺃﻥﱠ ﺃﺟﻨﺎ َ‬
‫ﺏ ﰲ ﺍﻟﻨﺎ ﹺﺭ ﺇﻻﱠ ﺍﻟﻨﱠﺤﻠﺔ ‪.‬‬
‫ﻋﻦ ﻋﻄﻴﱠﺔ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟَﻌ ﻮْﰲ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ :‬ﻛ ﱡﻞ ﹸﺫﺑﺎ ﹴ‬
‫ﻕ ﺍﻟﻌِﻈﺎﻡ ﻳﻌﲏ ﰲ ﺍﻟﻐﺰﻭ ‪.‬‬‫ﻭﻗﺎﻝ ﺳﻠﻴﻤﺎﻥ ‪ :‬ﲰﻌﺖ ﳎﺎﻫﺪﹰﺍ ﻳﻜﺮ ُﻩ ﻗﺘﻞ ﺍﻟﻨﱠﺤﻞ ﻭﺇﺣﺮﺍ َ‬
‫ﺲ ﺑﻦ ﻣﺎﻟﻚ ﺃﻥﹼ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬ ‫ﻭﺣﺪﺛﻨﺎ َﻋﻨْﺒﺴﺔ ﻗﺎﻝ ‪ :‬ﺣﺪّﺛﻨﺎ ﺣﻨْﻈﻠﺔ ﺍﻟﺴّﺪُﻭﺳﻲﱡ ﻗﺎﻝ ‪ :‬ﺃﻧﺒﺄﻧﺎ ﺃﻧ ُ‬
‫ﺏ ﺃﺭﺑﻌﻮﻥ ﻳﻮﻣﹰﺎ ﻭﺍﻟ َﱡﺬﺑَﺎﺏ ﰲ ﺍﻟﻨﺎﺭ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻋﻤﺮ ﺍﻟﺬﹼﺑﺎ ﹺ‬

‫ﲝﺚ ﻛﻼﻣﻲّ ﰲ ﻋﺬﺍﺏ ﺍﳊﻴﻮﺍﻥ ﻭﺍﻷﻃﻔﺎﻝ ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻨﱠﺎﺱ ﰲ ﺗﺄﻭﻳﻞ ﻗﻮﻟﻪ ‪ :‬ﻭﺍﻟﺬﺑﺎﺏ ﰲ ﺍﻟﻨﺎﺭ ﻭﻗﺎﻝ ﻗﻮﻡ ‪:‬‬
‫ﺍﻟﺬﹼﺑﺎﺏ ﺧﻠﻖٌ ﺧُﻠﻖ ﻟﻠﻨّﺎﺭ ﻛﻤﺎ ﺧﻠﻖ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻧَﺎﺳﹰﺎ ﻛﺜﲑﹰﺍ ﻟﻠﻨﱠﺎﺭ ﻭﺧﻠﻖ ﺃﻃﻔﺎ ﹰﻻ ﻟﻠﻨﱠﺎﺭ ﻓﻬﺆﻻﺀ ﻗﻮﻡٌ ﺧﻠﻌﻮﺍ ﻋُﺬﺭَﻫﻢ‬
‫ﻓﺼﺎﺭ ﺃﺣﺪﻫﻢ ﺇﺫﺍ ﻗﺎﻝ ‪ :‬ﺫﻟﻚ ﻋَﺪْﻝﹲ ﻣﻦ ﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞﹼ ﻓﻘﺪ ﺑﻠﻎ ﺃﻗﺼﻰ ﺍﻟﻌﺬﺭ ﻭﺭﺃﻯ ﺃﻧﱠﻪ ﺇﺫﺍ ﺃﺿﺎﻑ ﺇﻟﻴﻪ ﻋﺬﺍﺏ‬
‫ﻼ ﺇﱃ ﺃﻥ ﻳﺰﻋﻢ ﺃ ﹾﻥ ﺍﻟﻠﹼﻪ‬
‫ﻼ ﺇﱃ ﹶﺃ ﹾﻥ ﻳﻘﻮﻝ ﺇﻥﱠ ﺫﻟﻚ ﻇﹸﻠﻢ ﻟﻘﺎﻟﻪ ﻭﻟﻮ ﻭﺟﺪ ﺳﺒﻴ ﹰ‬ ‫ﺍﻷﻃﻔﺎﻝ ﻓﻘﺪ ﳎﱠﺪﻩ ﻭﻟﻮ ﻭﺟﺪ ﺳﺒﻴ ﹰ‬
‫ﺗﻌﺎﱃ ﳜﱪ ﻋﻦ ﺷﻲ ٍﺀ ﺃﻧّﻪ ﻳﻜﻮﻥ ﻭﻫﻮ ﻻ ﻳﻜﻮﻥ ﰒ ﻳﻘﻮﻝ ﺇﻻﹼ ﺃﻥﹼ ﺫﻟﻚ ﺻﺪﻕ ﻟﻘﺎﻟﻪ ﺇﻻﹼ ﺃﻧّﻪ ﳜﺎﻑ ﺍﻟﺴﱠﻴﻒ ﻋﻨﺪ ﻫﺬﻩ‬
‫ﻚ ﺃﻋﻈﻢ ﰲ ﺍﻟﻔِﺮﻳ ِﺔ ﻣﻦ ﻫﺬﻩ ‪.‬‬
‫ﻭﻻ ﳜﺎﻑ ﺍﻟﺴﱠﻴﻒ ﻋﻨﺪ ﺗﻠﻚ ﻭﺇﻥ ﻛﺎﻧﺖ ﺗﻠ َ‬
‫ﺏ ﺃﻃﻔﺎﻝ ﺍﳌﺸﺮﻛﲔ ﻟﻴﻐﻢﱠ ﻬﺑﻢ ﺁﺑﺎﺀﻫﻢ ﰒﱠ ﻗﺎﻝ ﺍﳌﺘﻌﺎﻗِﻠﻮﻥ ﻣﻨﻬﻢ ‪ :‬ﺑﻞ‬‫ﻭﺑﻌﺾ ﻳﺰﻋﻢ ﺃﻥﱠ ﺍﻟﻠﹼﻪ ﻋ َﺰ ﻭﺟﻞﱠ ﺇﻧﱠﻤﺎ ﻋﺬﹼ َ‬
‫ﻋﺬﹼﻬﺑﻢ ﻷﻧّﻪ ﻫﻜﺬﺍ ﺷﺎﺀ ﻭﻷﻥﱠ ﻫﺬﺍ ﻟﻪ ﻓﻠﻴﺖ ﺷﻌﺮﻱ ﺃﳛﺘﺴﺐ ﻬﺑﺬﺍ ﺍﻟﻘﻮﻝ ﰲ ﺑﺎﺏ ﺍﻟﺘﻤﺠﻴﺪ ﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻷﻥﹼ‬

‫ﺢ ﺃﻥﹼ‬
‫ﻛﻞ ﻣﻦ ﻓﻌﻞ ﻣﺎ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﻓﻬﻮ ﳏﻤﻮﺩ ﻭﻛﻞ ﻣﻦ ﱂ ﳜﻒ ﺳﻮﻁ ﺃﻣﲑ ﻓﺄﺗﻰ ﻗﺒﻴﺤﹰﺎ ﻓﺎﻟﺬﻱ ﳛﺴﻦ ﺫﻟﻚ ﺍﻟﻘﺒﻴ َ‬
‫ﺻﺎﺣﺒَﻪ ﻛﺎﻥ ﰲ ﻣﻮﺿﻊ ﺃﻣﻦ ﺃﻭ ﻷﻧّﻪ ﺁﻣﻦٌ ﳝﺘﻨﻊ ﻣﻦ ﻣﻄﺎﻟﺒﺔ ﺍﻟﺴﻠﻄﺎﻥ ﻓﻜﻴﻒ ﻭﻛﻮﻥ ﺍﻟﻜﺬﺏ ﻭﺍﻟﻈﱡﻠﻢ ﻭﺍﻟﻌﺒﺚ‬
‫ﻭﺍﻟﻠﻬﻮ ﻭﺍﻟُﺒﺨْﻞ ﻛﻠﱢﻪ ﳏﺎﻝ ﳑّﻦ ﻻ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﻭﻻ ﺗﺪﻋﻮﻩ ﺇﻟﻴﻪ ﺍﻟﺪﻭﺍﻋﻲ ‪.‬‬
‫ﺕ ﺍﺳﺘﻮﻯ ﺃﻫﻠﹸﻬﺎ‬ ‫ﺕ ﺍﺳﺘﻮﻯ ﺃﻫﻠﹸﻬﺎ ﰲ ﺍﻟﺜﱠﻮﺍﺏ ﻭﺃﻥﹼ ﺍﳌﻌﺎﺻﻲ ﺇﺫﺍ ﺍﺳﺘﻮ ْ‬ ‫ﻕ ﺃﻥﹼ ﺍﻟﻄﹼﺎﻋﺎﺕ ﺇﺫﺍ ﺍﺳﺘ َﻮ ْ‬
‫ﻭﺯﻋﻢ ﺃﺑﻮ ﺇﺳﺤﺎ َ‬
‫ﰲ ﺍﻟﻌﻘﺎﺏ ﻭﺇﺫﺍ ﱂ ﻳﻜﻦ ﻣﻨﻬﻢ ﻃﺎﻋﺔﹲ ﻭﻻ ﻣﻌﺼﻴﺔ ﺍﺳﺘ َﻮﻭْﺍ ﰲ ﺍﻟﺘﻔﻀﱡﻞ ‪.‬‬
‫ﲔ ﺍﻟﺒﻬﺎﺋﻢ ﻭﺍﺠﻤﻟﺎﻧﲔ‬
‫ﲔ ﺍﻷﻃﻔﺎﻝ ﻭﻻ ﺑ َ‬
‫ﻭﺯﻋﻢ ﺃﻥﹼ ﺃﹶﻃﻔﺎ ﹶﻝ ﺍﳌﺸﺮﻛﲔ ﻭﺍﳌﺴﻠﻤﲔ ﻛﻠﱠﻬﻢ ﰲ ﺍﳉﻨّﺔ ﻭﺯﻋﻢ ﺃﻧّﻪ ﻟﻴﺲ ﺑ َ‬
‫ﻓﺮﻕ ﻭﻻ ﺑﲔ ﺍﻟﺴﱢﺒﺎﻉ ﰲ ﺫﻟﻚ ﻭﺑﲔ ﺍﻟﺒﻬﺎﺋﻢ ﻓﺮﻕ ‪( .‬‬

‫ﻭﻛﺎﻥ ﻳﻘﻮﻝ ‪ :‬ﺇﻥﹼ ﻫﺬﻩ ﺍﻷﺑﺪﺍﻥ ﺍﻟﺴﺒُﻌﻴّﺔ ﻭﺍﻟﺒﻬﻴﻤﻴﺔ ﻻ ﺗﺪﺧﻞ ﺍﳉﻨّﺔ ﻭﻟﻜﻦﱠ ﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞﹼ ﻳﻨﻘﹸﻞ ﺗﻠﻚ ﺍﻷﺭﻭﺍﺡ‬
‫ﺧﺎﻟﺼ ﹰﺔ ﻣﻦ ﺗﻠﻚ ﺍﻵﻓﺎﺕ ﻓﲑﻛﱢﺒﻬﺎ ﰲ ﺃﻱﱢ ﺍﻟﺼﱡﻮﺭ ﹶﺃ َﺣﺐﱠ ‪.‬‬
‫ﻭﻛﺎﻥ ﺃﺑﻮ ﻛﻠﺪﺓ ﻭ َﻣ ْﻌﻤَﺮ ﻭﺃﺑﻮ ﺍ ﹸﳍﺬﹶﻳﻞ ﻭﺻﺤﺼﺢ ﻳﻜﺮﻫﻮﻥ ﻫﺬﺍ ﺍﳉﻮﺍﺏ ﻭﻳﻘﻮﻟﻮﻥ ‪ :‬ﺳﻮﺍﺀٌ ﻋﻨﺪ ﺧﻮﺍﺻﱢﻨﺎ ﻭﻋﻮﺍﻣﱢﻨﺎ‬
‫ﺡ ﻛﻼﺑﻨﺎ ﺗﺼﲑ ﺇﱃ ﺍﳉﻨّﺔ ﺃﻡ ﻗﻠﻨﺎ ‪ :‬ﺇﹺﻥ ﻛﻼﺑَﻨﺎ ﺗﺪﺧﻞ ﺍﳉﻨّﺔ ﻭﻣﱴ ﻣﺎ ﺍﺗﱠﺼﻞ ﻛﻼﻣُﻨﺎ ﺑﺬﻛﺮ ﺍﻟﻜﻠﺐ‬ ‫ﺃﹶﻗﻠﻨﺎ ‪ :‬ﺇﻥﱠ ﺃﹶﺭﻭﺍ َ‬
‫ﳉﻨّﺔ ﻓﻴﻬﺎ ﻛﻼﺏ ﻭﻟﻜﻨّﺎ ﻧﺰﻋﻢ ﺃﻥﹼ ﲨﻴﻊ ﻣﺎ ﺧﻠﹶﻖ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ِﻣ َﻦ‬
‫ﻋﻠﻰ ﺃﻱﱢ ﻭﺟٍﻪ ﻛﺎﻥ ﻓﻜﹶﺄﻧّﺎ ِﻋ ْﻨﺪَﻫﻢ ﻗﺪ ﺯﻋﻤﻨﺎ ﺃﻥﹼ ﺍ ﹶ‬
 ‫ﺍﻟﺴﱢﺒﺎﻉ ﻭﺍﻟﺒﻬﺎﺋﻢ ﻭﺍﳊﺸﺮﺍﺕ ﻭﺍﳍﻤﺞ ﻓﻬﻮ ﻗﺒﻴﺢ ﺍﳌﻨﻈﺮﺓ ﻣﺆﱂ ﺃﹶﻭ ﺣﺴﻦ ﺍﳌﹶﻨﻈﺮﺓ ُﻣ ِﻠﺬﹼ ﻓﻤﺎ ﻛﺎﻥ ﻛﺎﳋﻴﻞ ﻭﺍﻟﻈﺒﺎﺀ‬
‫ﺝ ﻓﺈﻥﱠ ﺗﻠﻚ ﰲ ﺍﳉﻨّﺔ ﻭﻳَﻠ ﱡﺬ ﺃﹸﻭﻟﻴﺎ ُﺀ ﺍﻟﻠﹼﻪ ﻋ َﺰ ﻭﺟﻞ ﲟﻨَﺎﻇﺮﻫﺎ ﻭﻣﺎ ﻛﺎﻥ ﻣﻨﻬﺎ ﻗﺒﻴﺤﹰﺎ ﰲ ﺍﻟﺪﱡﻧﻴﺎ‬
‫ﻭﺍﻟﻄﻮﺍﻭﻳﺲ ﻭﺍﻟﺘّﺪَﺍﺭ ﹺ‬
‫ﻣﺆِﻟ َﻢ ﺍﻟﻨﻈﹶﺮ‬

‫ﺟﻌﻠﻪ ﺍﻟﻠﹼﻪ ﻋﺬﺍﺑﹰﺎ ﺇﱃ ﻋﺬﺍﺏ ﺃﻋﺪﺍﺋﻪ ﰲ ﺍﻟﻨّﺎﺭ ﻓﺈﺫﺍ ﺟﺎﺀ ﰲ ﺍﻷﺛﺮ ‪ :‬ﺃﻥﱠ ﺍﻟﺬﹼﺑﺎﺏ ﰲ ﺍﻟﻨّﺎﺭ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﳋﻠﻖ ﻓﺈﻧﱠﻤﺎ‬
‫ﻳﺮﺍﺩ ﺑﻪ ﻫﺬﺍ ﺍﳌﻌﲎ ‪.‬‬
‫ﺐ‬
‫ﻭﺫﻫﺐ ﺑﻌﻀﻬﻢ ﺇﱃ ﺃﻬﻧﺎ ﺗﻜﻮﻥ ﰲ ﺍﻟﻨﱠﺎﺭ ﻭﺗ ﹶﻠ ﱡﺬ ﺫﻟﻚ ﻛﻤﺎ ﺃ ﹶﻥ َﺧ َﺰَﻧ ﹶﺔ ﺟﻬﻨﱠﻢ ﻭﺍﻟﺬﻳﻦ ﻳﺘﻮﻟﱠﻮﻥ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﺍﻟﺘﱠﻌﺬﻳ َ‬
‫ﻳﻠﺬﱡﻭﻥ ﻣﻮﺿﻌَﻬﻢ ﻣﻦ ﺍﻟﻨﺎﺭ ‪.‬‬
‫ﺶ ﻓﻴﻬﺎ ﻛﻤﺎ ﻃﺒﻊ ﺩﻳﺪﺍﻥ ﺍﻟﺜﹶﻠﺞ ﻭﺍﳋﻞﱢ ﻋﻠﻰ‬ ‫ﻭﺫﻫﺐ ﺑﻌﻀﻬﻢ ﺇﱃ ﺃﻥﱠ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻳﻄﺒَﻌﻬُﻢ ﻋﻠﻰ ﺍﺳﺘﻠﺬﺍﺫ ﺍﻟﻨﱠﺎﺭ ﻭﺍﻟﻌﻴ ﹺ‬
‫ﺍﻟﻌﻴﺶ ﰲ ﺃﻣﺎﻛﻨﻬﺎ ‪.‬‬
‫ﻭﺫﻫﺐ ﺁﺧﺮﻭﻥ ﺇﱃ ﺃﻥﱠ ﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞﱠ ﳛﺪﺙ ﻷﺑﺪﺍﻬﻧﻤﺎ ﻋﻠﱠ ﹰﺔ ﻻ ﺗﺼﻞ ﺍﻟﻨّﺎﺭ ﺇﻟﻴﻬﺎ ﻭﺗﻨﻌﻢ ﻗﻠﻮﻬﺑﻤﺎ ﻭﺃﺑﺪﺍﻬﻧﻤﺎ ﻣﻦ‬
‫ﺾ‬
‫ﻼ ﺣﱴ ﻳﺪﺧُﻞ ﺃﺣﺪُﻫﻢ ﺑَﻌ َ‬ ‫ﺱ ﳛﺘﺎﻟﻮﻥ ﻷﻧﻔﺴﻬﻢ ﰲ ﺍﻟﺪﱡﻧﻴﺎ ﺣِﻴ ﹰ‬ ‫ﻭﺟﻪ ﺁﺧﺮ ﻛﻴﻒ ﺷﺎﺀ ﻭﻗﺎﻟﻮﺍ ‪ :‬ﻭﻗﺪ ﻭﺟﺪﻧْﺎ ﺍﻟﻨّﺎ َ‬
‫ﲔ ﻗﺪﺭ ِﺓ ﺍﻟﻠﹼﻪ ﻭﻗﺪﺭﺓ‬
‫ﻀ ﹸﻞ ﻣﺎ ﺑ َ‬
‫ﺍﻷﺗﺎﺗﲔ ﺑﺬﻟﻚ ﺍﻟﻄﻼﺀ ﻭﻻ ﺗﻀﺮﱡﻩ ﺍﻟﻨﺎﺭ ﻭﻫﻮ ﰲ ﻣﻌﻈﻤﻬﺎ ﻭﻣﻮﺿﻊ ﺍﳉﺎﺣﻢ ﻣﻨﻬﺎ ﻓﻔ ْ‬
‫ﲔ َﺣﺮّ ﻧﺎﺭ ﺍﻟﺪﱡﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ‪.‬‬
‫ﻋﺒﺎﺩﻩ ﺃﻛﺜﺮ ﻣﻦ ﻓﻀﻞ ﻣﺎ ﺑ َ‬

‫ﺚ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﹼ َﻣﻠﹶﻜﹰﺎ ﻳﻘﺎﻝ ﻟﻪ‬

‫ﻑ ﻓﻴﻬﺎ َﺑ َﻌ ﹶ‬
‫ﻭﺫﻫﺐ ﺑﻌﻀﻬﻢ ﺇﱃ ﺃﻥﹼ ﺳﺒﻴﻠﻬﺎ ﻓﻴﻬﺎ ﻛﺴﺒﻴﻞ ﻧﺎﺭ ﺇﺑﺮﺍﻫﻴﻢ ﻓﺈﻧّﻪ ﳌﺎ ﻗﹸ ِﺬ َ‬
‫ﻣﻠﻚ ﺍﻟﻈﻞﱢ ﻓﻜﺎﻥ ﳛﺪﱢﺛﹸﻪ ﻭﻳُﺆﻧْﺴﻪ ﻓﻠﻢ ﺗﺼﻞ ﺍﻟﻨﺎﺭ ﺇﱃ ﺃﺫﺍﻩ ﻣﻊ ﻗﺮْﺑﻪ ﻣﻦ ﻃﺒﺎﻉ ﺫﻟﻚ ﺍﳌﹶﻠﻚ ‪.‬‬
‫ﺴﻦُ ﻣِﻦ ﻗﻮ ﹺﻝ َﻣ ْﻦ ﺯَﻋ َﻢ ﺃﻥﹼ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ُﻳ َﻌﺬﱢﺏ ﺑﻨﺎﺭ‬‫ﳉﻮَﺍﺑﺎﺕ ﻓﺈﻥ ﺃﺧﺴﱠﻬﺎ ﻭﺃﺷﻨَﻌﻬﺎ ﺃﺣ َ‬
‫ﻭﻛﻴ ﹶﻔﻤَﺎ ﺩﺍﺭ ﺍﻷﻣ ُﺮ ﰲ ﻫﺬﻩ ﺍ ﹶ‬
‫ﺟﻬﻨﱠ َﻢ ﻣﻦ ﱂ ﻳﺴﺨﻄﻪ ﻭﻻ ﻳﻌ ِﻘﻞﹸ ﻛﻴﻒ ﻳﻜﻮﻥ ﺍﻟﺴﺨﻂ ﻭﻣﻦ ﺍﻟ َﻌﺠَﺐ ﺃﻥﱠ ﺑ َﻌﻀُﻬﻢ ﻳﺰﻋ ُﻢ ﺃﻥ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺇﳕﺎ ﻋﺬﹼﺑﻪ‬
‫ﻒ ﺍﻷﱂ ﺍﻟﺬﻱ ﻳﻨﺎﳍﻢ‬ ‫ﺻ ﹶﻞ ﺇﱃ ﻫﻢ ﺿﻌﻒ ﺍﻻﻏﺘﻤﺎﻡ ﻭﺿﻌ َ‬ ‫ﻟﻴﻐﻢﱠ ﺃﺑﺎُﻩ ﻭﺇﳕﺎ ﻳﻔﻌﻞ ﺫﻟﻚ ﻣﻦ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺃﻥ ﻳُﻮ ِ‬
‫ﺑﺴﺒﺐ ﺃﺑﻨﺎﺋﻬﻢ ﻓﺄﻣّﺎ ﻣَﻦ ﻳﻘ ِﺪﺭُ ﻋﻠﻰ ﺇﻳﺼﺎﻝ ﺫﻟﻚ ﺍﳌﻘﺪﺍ ﹺﺭ ﺇﱃ ﻣﻦ (‬
‫ﻳﺴﺘﺤﻘﻪ ﻓﻜﻴﻒ ﻳﻮﺻﻠﻪ ﻭﻳﺼﺮﻓﻪ ﺇﱃ ﻣﻦ ﻻ ﻳﺴﺘﺤﻘﹼﻪ َ ﻭﻛﻴﻒ ﻳﺼﺮﻓﹸﻪ ﻋﻤﱠﻦ ﺃﺳﺨﻄﻪ ﺇﱃ ﻣﻦ ﱂ ﻳُﺴْﺨﻄﻪ ﻫﺬﺍ ﻭﻗﹶﺪ‬
‫ﺠ ﹺﺮﻡُ ﹶﻟ ْﻮ ﻳَﻔﹾﺘَﺪِﻱ ِﻣ ْﻦ َﻋﺬﹶﺍﺏ ﻳًﻮﻣِﺌ ٍﺬ ﹺﺑَﺒﻨﹺﻴ ِﻪ ﻭﺻَﺎ ِﺣﺒَﺘ ِﻪ ﻭﺃﺧِﻴﻪ ﻭَﻓﺼﻴﻠِﺘ ِﻪ ﺍﻟﺘﱠﻲ‬
‫ﲰﻌﻮﺍ ﻗﻮ ﹶﻝ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﱠ ‪َ ) :‬ﻳ َﻮﺩﱡ ﺍﳌﹸ ْ‬
‫ﺽ ﺟَﻤﻴﹺﻌﹰﺎ ﰒﱠ ﻳُﻨْﺠﻴ ِﻪ ﻛﻼﹼ ﺇﻧﱠﻬﺎ ﻟﻈﹶﻰ َﻧ َﺰﱠﺍﻋ ﹰﺔ ﻟ ِﻠﺸﱠﻮَﻯ ( ﻭﻛﻴﻒ ﻳﻘﻮ ﹸﻝ ﻫﺬﺍ ﺍﻟ ﹶﻘ ْﻮ ﹶﻝ َﻣ ْﻦ ﻳﺘﻠﻮ‬ ‫ُﺗ ْﺆ ﻭﹺﻳ ِﻪ َﻭ َﻣ ْﻦ ﰲ ﺍ َﻷ ْﺭ ﹺ‬
‫ﻑ ﺍﻟﺬﹼﺑﱠﺎﻥ ‪.‬‬‫ﺍﻟﻘﺮﺁﻥ ﰒﱠ ﺭﺟﻊ ﺑﻨﺎ ﺍﻟﻘﻮ ﹸﻝ ﺇﱃ ﺍﻟﺬﺑّﺎ ِﻥ ﻭﺃﺻﻨﺎ ِ‬

‫ﺟﻬﻞ ﺍﻟﺬﺑﺎﻥ ﻭﻣﺎ ﻗﻴﻞ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺸﻌﺮ‬

‫ﻭﺍﻟﺬﹼﺑﱠﺎﻥ ﺃﺟﻬ ﹸﻞ ﺍﳋﻠﹾﻖ ﻷﻧﱠﻬﺎ ﺗﻐْﺸَﻰ ﺍﻟﻨﱠﺎ َﺭ ﻣﻦ ﺫﺍﺕ ﺃﻧﻔﹸﺴﻬﺎ ﺣﱴ ﲢﺘﺮﻕ ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﺧَﺘَﻤْﺖ ﺍﻟ ﹸﻔ ﺆَﺍ َﺩ َﻋﻠﹶﻰ‬
‫ﺕ ﰊ ﺇﱃ ﺣﺒﻬﺎ ﻧﻈﺮﺓﹲ ** ُﻫ ﹺﻮﻱﱠ ﺍ ﹾﻟ ﹶﻔﺮَﺍ ِﺷ ِﺔ ﻟﻠﺠﺎﺣﻢ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﻛﺄﻥﱠ‬
‫ُﺣﺒﱢﻬﺎ ** ﻛﺬﺍ َﻙ ﺍﻟﺼّﺤﻴﻔﺔ ﺑﺎﳋﺎﰎ ( ) ﻫﻮ ْ‬
 ‫ﺏ‬
‫ﺖ ﺃﻭ َﻋ ﹶﺬ َ‬
‫ﺕ ** ﻧﻌﺎ ﹸﻝ ﺍﻟﺴﱠ ْﺒ ِ‬‫ﺏ ( ) ﺑﺄﻳﺪﻱ ﻣﺄﰎ ﻣﺘﺴﺎﻋﺪﺍ ٍ‬ ‫ﺕ ﻣﻨﻬﺎ ** ﺇﺫﺍ ﻣﺎ ﻣﺴﱠﻬﺎ ﹶﻗ َﻤﻊُ ﺍﻟﺬﱡﺑﺎ ﹺ‬
‫ﻣَﺸﺎ ِﻓ َﺮ ﺍﻟﻨﱠﺠﺪَﺍ ِ‬
‫ﺍﻟﺜﱢﻴﺎﺏ ( ﻧﻘﺪ ﺑﻴﺖ ﻣﻦ ﺍﻟﺸﻌﺮ ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺸﻌﺮﺍﺀ ﻳﻬﺠﻮ ﺣﺎﺭﺛﹶﺔ ﺑﻦ ﺑﺪﺭ ﺍﻟ ُﻐﺪَﺍﱐﱠ ‪:‬‬

‫ﻉ ﺍﻷﺭﻧﺐ ﻗﺎﻟﻮﺍ ‪ :‬ﻻ ﳚﻮﺯ ﺃ ﹾﻥ ﻳﻘﻮﻝ ‪:‬‬

‫ﺏ ﻓﻴﻨﺘﺸﻲ ُﺳﻜﹾﺮﹰﺍ ﻭﺗُﺸْﺒﻌُﻪ ﻛﹸﺮﺍ ُ‬
‫ﻭﺯﻋﻢ ﻧﺎﺱٌ ﺃﻧّﻪ ﻗﺎﻝ ‪ :‬ﻳُﺮ ﻭﹺﻳ ِﻪ ﻣﺎ ﻳُﺮْﻭﹺﻱ ﺍﻟﺬﱡﺑﺎ َ‬
‫ﻳﺮﻭﻳﻪ ﻣﺎ ﻳﺮﻭﻱ ﺍﻟﺬﺑﺎﺏ ﻭﻳﻮﺍﺭﹺﻳﻪ ﺟَﻨﺎﺡُ ﺍﳉﻨﺪﺏ ﰒ ﻳﻘﻮﻝ ‪ :‬ﻭﻳﺸﺒﻌﻪ ﻛﺮﺍﻉ ﺍﻷﺭﻧﺐ ‪.‬‬
‫ﻉ ﺍﻷﺭﻧﺐ ﻷﻥﹼ ﻳﺪ ﺍﻷﺭﻧﺐ ﻗﺼﲑﺓ ﻭﻟﺬﻟﻚ ﺗﺴﺮﻉ ﰲ ﺍﻟﺼﱡﻌﻮﺩ ﻭﻻ ﻳﻠﺤﻘﻬﺎ ﻣِﻦ ﺍﻟﻜﻼﺏ ﺇﻻﱠ ﻛ ﱡﻞ‬ ‫ﻭﺇﳕﺎ ﺫﻛﺮ ﻛﹸﺮﺍ َ‬
‫ﻗﺼﲑ ﺍﻟﻴﺪ ﻭﺫﻟﻚ ﳏﻤﻮﺩٌ ﻣﻦ ﺍﻟﻜﻠﺐ ﻭﺍﻟﻔﺮﺱ ﺗُﻮﺻَﻒ ﺑﻘﺼﺮ ﺍﻟﺬﱢﺭﺍﻉ ‪ ) .‬ﻗﺼﺔ ﰲ ﺍﳍﺮﺏ ﻣﻦ ﺍﻟﺬﹼﺑﺎﺏ ( ﻭﺣﺪّﺛﲏ‬
‫ﺕ ﺿﺤﻜﻪ ﻷﻧﱢﻲ ﺭﺃﻳﺘُﻪ ﻭﺣﺪﻩ‬‫ﺕ ﲞﺎﱄ ﻭﺇﺫﺍ ﻫﻮ ﻭﺣﺪﻩ ﻳﻀْﺤﻚ ﻓﺄﻧﻜﺮ ُ‬
‫ﺍﳊﺴ ُﻦ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻌﻠﻮﻱﱡ ﻗﺎﻝ ‪ :‬ﻣﺮﺭ ُ‬
‫ﻀﺤِﻚ ﻓﺴﺄﻟﺘﻪ ﻋﻦ ﺫﻟﻚ ﻓﻘﺎﻝ ‪ :‬ﺃﺗﺎﱐ ﻓﻼﻥﹲ‬
‫ﻼ ﺯﻣﱢﻴﺘﹰﺎ َﺭﻛِﻴﻨﹰﺎ ﻗﻠﻴ ﹶﻞ ﺍﻟ َ‬
‫ﻭﺃﻧﻜﺮﺗﻪ ﻷﻧﱠﻪ ﻛﺎﻥ ﺭﺟ ﹰ‬

‫ﺖ ﻟﻪ ‪ :‬ﻣﺎ ﻭﺭﺍﺀﻙ ﻓﻘﺎﻝ ‪ :‬ﺃﻧﺎ ﻭﺍﻟﻠﹼ ِﻪ ﻫﺎﺭﺏٌ ﻣﻦ ﺑﻴﱵ ﻗﻠﺖ ﻭ ﹶﱂ ﻗﺎﻝ ‪ :‬ﰲ ﺑﻴﱵ‬
‫ﺨﹰﺎ ﻣﺪﻳﻨﻴﺎﹰ ﻭﻫﻮ ﻣﺬﻋﻮﺭ ﻓﻘﻠ ُ‬
‫ﻳﻌﲏ ﺷﻴ ً‬
‫ﻕ ﻋﻴﲏ‬ ‫ﺖ ﺛﹶﺎ َﺭ ﰲ ﻭﺟﻬﻲ ﻭﻃﺎﺭ ﺣﻮﱄ ﻭﻃﻦﱠ ﻋﻨﺪ ﺃﺫﱐ ﻓﺈﺫﺍ ﻭﺟﺪ ﻣﲏ ﻏﻔﻠﹰﺔ ﱂ ﻳُﺨﻄﺊ ﻣﻮ َ‬ ‫ﺫﺑﺎ ﺏٌ ﺃﺯﺭﻕ ﻛﻠﻤﺎ ﺩﺧﻠ ُ‬
‫ﻫﺬﺍ ﻭﺍﻟﻠﹼ ِﻪ ﺩﺃﺑُﻪ ﻭﺩﺃﰊ ﺩﻫﺮﹰﺍ ﻣﻌﻪ ﻗﻠﺖ ﻟﻪ ‪ :‬ﺇﻥﹼ ﺷﺒﻪ ﺍﻟﺬﺑﺎﺏ ﺑﺎﻟﺬﺑﺎﺏ ﻛﺸﺒﻪ ﺍﻟﻐﺮﺍﺏ ﺑﺎﻟﻐﺮﺍﺏ ﻓﻠﻌﻞﱠ ﺍﻟﺬﻱ ﺁﺫﺍﻙ‬
‫ﺲ ﻓﻘﺎﻝ ‪ :‬ﺃﻋﺘ ُﻖ ﻣﺎ‬
‫ﲑ ﺍﻟﺬﻱ ﺁﺫﺍﻙ ﺃ ﻭﱠﻝ ﻣﻦ ﺃﻣ ﹺ‬
‫ﺲﻏ ُ‬ ‫ﺲ ﻭﻟﻌﻞﱠ ﺍﻟﺬﻱ ﺁﺫﺍﻙ ﺁﻣ ﹺ‬ ‫ﲑ ﺍﻟﺬﻱ ﺁﺫﺍﻙ ﺃﻣ ﹺ‬
‫ﺍﻟﻴﻮ َﻡ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﻏ َ‬
‫ﺃﻣﻠﻚ ﺇﻥ ﹶﻟ ْﻢ ﺃﻛﻦ ﺃﻋﺮﻓﻪ ﺑﻌﻴﻨﻪ ﻣﻨ ﹸﺬ ﲬﺲ ﻋﺸﺮﺓ ﺳﻨﺔ ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﺃﺿﺤﻜﲏ ‪.‬‬

‫ﻗﺼﺔ ﰲ ﺳﻔﺎﺩ ﺍﻟﺬﺑﺎﺏ‬

‫ﺐ ﺍﻟﻨﺎﻗﺔ ﺳﺎﻋ ﹰﺔ ﻣﻦ‬

‫ﺖ ﺍﳉﻤﻞ ﻳﺮﻛ ُ‬
‫ﻭﻗﺎﻝ ﺍﳋﻠﻴ ﹸﻞ ﺑﻦ ﳛﲕ ‪ :‬ﻗﺪ ﺭﺃﻳﺖ ﺍﳋﻨﺰﻳﺮ ﻳﺮ ﹶﻛﺐُ ﺍﳋﻨﺰﻳﺮﺓ ﻋﺎﻣﱠﺔ ﻬﻧﺎﺭﹺﻩ ﻭﺭﺃﻳ ُ‬
‫ﻬﻧﺎﺭﻩ ﻭﻛﻨﺖ ﻗﺒﻞ ﺫﻟﻚ ﺃﻏﺒﻂ‬

‫ﺍﻟﻌﺼﻔﻮﺭ ﻭﺍﻟﻌﺼﻢ ﻓﺈﻥﱠ ﺍﻟﺬﹼﻛ َﺮ ﻭﺇ ﹾﻥ ﻛﺎﻥ ﺳﺮﻳ َﻊ ﺍﻟﻨﱡﺰﻭﻝ ﻋﻦ ﻇﻬﺮ ﺍﻷﻧﺜﻰ ﻓﺈﻧّﻪ ﻟﺴُﺮﻋ ِﺔ ﺍﻟﻌﻮﺩﺓ ﻭﻟﻜﺜﺮ ِﺓ ﺍﻟﻌﺪﺩ ﻛﺄﻧّﻪ‬
‫ﺏ ﻭﻓﻄﻨﺖ ﻟﻪ ﻓﺈﺫﺍ ﻫﻮ ﻳﺮﻛﺐ ﺍﻟﺬﱡﺑﺎﺑﺔ ﻋﺎ َﻣّﺔ ﻬﻧﺎﺭﹺﻩ ﻓﻘﺎﻝ ﻟﻪ ﳏﻤﺪ ﺑﻦ‬ ‫ﰲ ﻣﻌﲎ ﺍﳋﻨﺰﻳﺮ ﻭﺍﳉﻤﻞ ﻭﺣﺘّﻰ ﺭﺃﻳﺖ ﺍﻟﺬﱡﺑﺎ َ‬
‫ﺖ ﺗﺮﻳﺪ ﺃ ﹾﻥ ﺗﻄﻴﺐ‬‫ﻋﻤﺮ ﺍﻟﺒﻜﺮﺍﻭﻱ ‪ :‬ﻟﻴﺲ ﺫﻟﻚ ﻫﻮ ﺍﻟﺴّﻔﺎﺩ ﻗﺎﻝ ‪ :‬ﺃﻣﱠﺎ ﺍﻟﺬﻱ ﺭﺃﺕ ﺍﻟﻌﻴﻨﺎ ِﻥ ﻓﻬﺬﺍ ﺣﻜﹸﻤﻪ ﻓﺈﻥ ﻛﻨ َ‬
‫ﻑ ﳑّﺎ ﻗﺴَﻢ ﺍﻟﻠﹼّﻪ ﻋﺰّ ﻭﺟﻞﹼ ﺑﲔ ﺧﻠﻘﻪ ﻣﻦ ﻓﻀﻮﻝ ﺍﻟﻠﹼﺬﱠﺓ ﻓﺪﻭﻧﻚ ‪. .‬‬ ‫ﻧ ﹾﻔﺴُﻚ ﺑﺈﻧﻜﺎﺭ ﻣﺎ ﺗﻌﺮ ُ‬
‫ﺳﻔﺎﺩ ﺍﻟﻮﺭﻝ ﻭﻳﺰﻋﻤﻮﻥ ﺃﻥﹼ ﻟﻠ ﻮَﺭﻝ ﰲ ﺫﻟﻚ ﻣﺎ ﻟﻴﺲ ﻋﻨﺪ ﻏﲑﻩ ‪.‬‬

‫) ﻗﺼﱠﺔ ﺁﻛﻞ ﺍﻟﺬﹼﺑّﺎﻥ ( ﻭﺃﻧﺸ َﺪ ﺍﺑﻦ ﺩﺍﺣﺔ ﰲ ﳎﻠﺲ ﺃﰊ ﻋﺒﻴﺪﺓ ﻗﻮ ﹶﻝ ﺍﻟﺴﱠﻴﱢﺪ ﺍﳊﻤﲑﻱﱢ ‪ :‬ﻛﺎﻧﻮﺍ ﻳَﺮﻭﻥ ﻭﰲ ﺍﻷﻣﻮﺭ‬
‫ﻑ ﺍﻷﺯْﻣﺎ ِﻥ ) ﺃﻥﹼ ﺍﳋِﻼﻓﹶﺔ ﰲ ﺫﺅﺍﺑ ِﺔ ﻫﺎﺷ ﹴﻢ ** ﻓﻴﻬﻢ ﺗﺼﲑ ﻭ َﻫ ْﻴَﺒ ﹶﺔ ﺍﻟﺴﱡﻠﻄﺎ ِﻥ ( ﻭﻛﺎﻥ ﺍﺑﻦ‬
‫ﻋﺠﺎﺋﺐٌ ﻳﺄﰐ ﻬﺑﻦّ ﺗﺼﺮﱡ ُ‬
‫ﺩﺍﺣﺔ ﺭﺍﻓﻀًﻴﹰﺎ ﻭﻛﺎﻥ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﺧﺎﺭﺟﻴّﹰﺎ ﺻُﻔﺮْﻳﹰﺎ ﻓﻘﺎﻝ ﻟﻪ ‪ :‬ﻣﺎ ﻣﻌﻨﺎﻩ ﰲ ﻗﻮﻟﻪ ‪ :‬ﺁﻛﻞ ﺍﻟﺬﹼﺑّﺎﻥ ﻓﻘﺎﻝ ‪ :‬ﻷﻧّﻪ ﻛﺎﻥ‬
‫ﺏ ﻋﻦ َﺣﻴْﺴﺔ‬ ‫ﻳﺬﺏﱡ ﻋﻦ ﻋﻄﺮ ﺍﺑﻦ ﺟُﺪْﻋﺎﻥ ﻗﺎﻝ ‪ :‬ﻭﻣﱴ ﺍﺣﺘﺎﺝ ﺍﻟﻌﻄﹼﺎﺭﻭﻥ ﺇﱃ ﺍﳌﺬﺍ ﺏّ ﻗﺎﻝ ‪ :‬ﻏﻠﻄﺖ ﺇﻧﱠﻤﺎ ﻛﺎﻥ ﻳﺬ ُ‬
‫ﺍﺑﻦ ﺟﺪﻋﺎﻥ ﻗﺎﻝ ‪ :‬ﻓﺎﺑﻦ ﺟُﺪﻋﺎﻥ ﻭﻫﺸﺎ ُﻡ‬
 ‫ﺐ ﻭﺍﻟﻘﺎﺋ ُﻢ ﻭﺍﻟﻘﺎﻋﺪُ ﻓﺄﻳﻦ‬
‫ﳊﻴْﺴ ﹸﺔ ﻋﻠﻰ ﻋﺪﱠﺓ ﺃﻧﻄﺎﻉ ﻓﻜﺎﻥ ﻳﺄﻛ ﹸﻞ ﻣﻨﻬﺎ ﺍﻟﺮﺍﻛ ُ‬
‫ﺱ ﻷﺣﺪﳘﺎ ﺍ ﹶ‬
‫ﺑﻦ ﺍﳌﻐﲑﺓ ﻛﺎﻥ ﻳُﺤﺎ ُ‬
‫ﻛﺎﻧﺖ ﺗﻘ ُﻊ ِﻣ ﹶﺬﺑّﺔﹸ ﺃﰊ ﻗﹸﺤﺎ ﹶﻓ ﹶﺔ ﻣﻦ ﻫﺬﺍ ﺍﳉﺒﻞ ﻗﺎﻝ ‪ :‬ﻛﺎﻥ ﻳﺬ ﺏﱡ ﻋﻨﻬﺎ ﻭﻳﺪﻭ ُﺭ ﺣﻮﺍﻟﹶﻴﻬﺎ ﻓﻀﺤﻜﻮﺍ ﻣﻨﻪ ﻓﻬﺠﺮ ﳎﻠﺴﻬﻢ‬
‫ﺳﻨ ﹰﺔ ‪ ) .‬ﲢﻘﲑ ﺷﺄﻥ ﺍﻟﺬﱡﺑﺎﺑﺔ ( ﻗﺎﻝ ‪ :‬ﻭﰲ ﺑﺎﺏ‬

‫ﲢﻘﲑ ﺷﺄﻥ ﺍﻟﺬﺑﺎﺑﺔ‬

‫ﺡ ﺫﺑﺎﺑ ٍﺔ ﻣﺎ ﺃﻋﻄﻰ ﺍﻟﻜﺎﻓﹶﺮ ﻣﻨﻬﺎ ﺷﻴﺌﹰﺎ‬

‫ﻭﺗﺼﻐﲑ ﻗﺪﺭﻫﺎ ﻳﻘﻮﻝ ﺍﻟﺮﺳﻮﻝ ‪ :‬ﻟﻮ ﻛﺎﻧﺖ ﺍﻟﺪﱡﻧﻴﺎ ﺗُﺴﺎﻭﻱ ﻋﻨﺪ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺟَﻨﺎ َ‬
‫‪.‬‬

‫ﺃﻋﺠﻮﺑﺔ ﰲ ﺫﺑﺎﻥ ﺍﻟﺒﺼﺮﺓ‬

‫ﺕ ﺃﻭ ﲟﺼﺮ ﻷﺩﺧﻠﻮﻫﺎ ﰲ ﺑﺎﺏ ﺍﻟﻄﱢﻠﹼﺴْﻢ ﻭﺫﻟﻚ ﺃﻥﹼ ﺍﻟﺘﱠﻤْﺮ‬ ‫ﻭﻋﻨﺪﻧﺎ ﺑﺎﻟﺒﺼﺮﺓ ﰲ ﺍﻟﺬﺑّﺎﻥ ﺃﻋﺠﻮﺑﺔ ﻟﻮ ﻛﺎﻧﺖ ﺑﺎﻟﺸّﺎﻣﺎ ِ‬
‫ﻳﻜﻮ ﹸﻥ ﻣﺼﺒﻮﺑﹰﺎ ﰲ ﺑﻴﺎﺩﺭ ﺍﻟﺘﻤﺮ ﰲ ﺷﻖّ ﺍﻟﺒﺴﺎﺗﲔ ﻓﻼ ﺗﺮﻯ ﻋﻠﻰ ﺷﻲ ٍﺀ ﻣﻨﻬﺎ ﹸﺫﺑَﺎَﺑ ﹰﺔ ﻻ ﰲ ﺍﻟﻠﹼﻴﻞ ﻭﻻ ﰲ ﺍﻟﻨّﻬﺎﺭ ﻭﻻ ﰲ‬
‫ﺍﻟَﺒ ْﺮﺩَﻳﻦ ﻭﻻ ﰲ ﺃﻧﺼﺎﻑ ﺍﻟﻨﻬﺎﺭ ﻧﻌﻢ ﻭﺗﻜﻮﻥ ﻫﻨﺎﻙ ﺍﳌﻌﺎﺻﺮ ﻭﻷﺻﺤﺎﺏ ﺍﳌﻌﺎﺻﺮ ﻇﻼﻝ ﻭﻣﻦ ﺷﺄﻥ ﺍﻟﺬﱡﺑﺎﺏ ﺍﻟﻔِﺮﺍ ُﺭ‬
‫ﻣﻦ ﺍﻟﺸّﻤﺲ ﺇﱃ ﺍﻟﻈﱢﻞﹼ ﻭﺇﻧﱠﻤﺎ ﺗﻠﻚ ﺍﳌﻌﺎﺻﺮ ﺑﲔ ﲤﺮﺓ ﻭ ُﺭ ﹶﻃﺒَﺔ ﻭ ِﺩﺑْﺲ ﻭﺛﺠﲑ ﰒﱠ ﻻﺗﻜﺎﺩ ﺗ َﺮَﻯ ﰲ ﺗﻠﻚ ﺍﻟﻈﹼﻼﻝ‬
‫ﻭﺍﳌﻌﺎﺻﺮ ﰲ ﺍﻧﺘﺼﺎﻑ ﺍﻟﻨﻬﺎﺭ ﻭﻻ ﰲ ﻭﻗﺖ ﻃﻠﺐ ﺍﻟﺬﱢﺑﱠﺎﻥ ﺍﻟ ِﻜﻦﱠ ﺇﻻﱠ ﺩﻭ ﹶﻥ ﻣﺎ ﺗَﺮﺍﻩ ﰲ ﺍﳌﻨﺰﻝ ﺍﳌﻮﺻﻮﻑ ﺑﻘﻠﹼﺔ ﺍﻟﺬﱢﺑﱠﺎﻥ‬
‫‪.‬‬
‫ﻭﻫﺬﺍ ﺷﻲﺀ ﻳﻜﻮﻥ ﻣﻮﺟﻮﺩﹰﺍ ﰲ ﲨﻴﻊ ﺍﻟﺸّﻖﱢ ﺍﻟﺬﻱ ﻓﻴﻪ ﺍﻟﺒﺴﺎﺗﲔ ﻓﺈﻥ ﲢ ﻮﱠﻝ ﺷﻲﺀ ﻣﻦ ﲤﺮ ﺗﻠﻚ ﺍﻟﻨﺎﺣﻴﺔ ﺇﱃ ﲨﻴﻊ ﻣﺎ‬
‫ﻳﻘﺎﺑﻠﻬﺎ ﰲ ﻧﻮﺍﺣﻲ ﺍﻟﺒﺼﺮﺓ ﻏﺸﻴَﻪ ﻣﻦ ﺍﻟﺬﹼﺑﺎﻥ ﻣﺎ ﻋﺴﻰ ﺃﻻﹼ ﻳﻜﻮ ﹶﻥ ﺑﺄﺭﺽ ﺍﳍﻨﺪ ﺃﻛﺜ ُﺮ ﻣﻨﻪ‬

‫ﻭﻟﻴﺲ ﺑﲔ ﺟﺰﻳﺮﺓ ﻬﻧﺮ ُﺩﺑَﻴﺲ ﻭﺑﲔ ﻣﻮﺿﻊ ﺍﻟﺬﺑّﺎﻥ ﺇﻻﹼ ﻓﻴﺾ ﺍﻟﺒﺼﺮﺓ ﻭﻻ ﺑﲔ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﺫﻟﻚ ﺑﻨﻬﺮ ﺃﺫﺭﺏ ﻭﺑﲔ‬
‫ﻣﻮﺿﻊ ﺍﻟﺬﺑّﺎﻥ ﳑّﺎ ﻳﻘﺎﺑﻠﻪ ﺇﻻﹼ ﺳﻴﺤﺎﻥ ﻭﻫﻮ ﺫﻟﻚ ﺍﻟﺘﻤﺮ ﻭﺗﻠﻚ ﺍﳌﻌﺼﺮﺓ ﻭﻻ ﺗﻜﻮﻥ ﺗﻠﻚ ﺍﳌﺴﺎﻓﺔ ﺇﻻﹼ ﻣﺎﺋﺔ ﺫﺭﺍﻉ ﺃﻭ‬
‫ﺺ ﺷﻴﺌﹰﺎ ‪.‬‬
‫ﺃﺯَﻳ َﺪ ﺷﻴﺌﹰﺎ ﺃﻭ ﺃﻧْﻘ َ‬
‫ﺐ ﻣﻦ ﻛﻞﱢ ﺷﻲ ٍﺀ ﺻﺪﱠﺭﻧﺎ ﺑﻪ ﲨﻠﺔ ﺍﻟﻘﹶ ﻮْﻝ‬‫ﺏ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻭﺃﻋﺠﻮﺑﺔ ﺃﹸﺧﺮﻯ ﻭﻫﻲ ﻋﻨﺪﻱ ﺃﻋﺠ ُ‬ ‫ﻧﻮﻡ ﻋﺠﻴﺐ ﻟﻀُﺮﻭ ﹴ‬
‫ﰲ ﺍﻟﺬﺑﺎﺏ ﻓﻤﻦ ﺍﻟﻌﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﺑﻌﺾ ﺍﳊﻴﻮﺍﻥ ﻻ ﻳﻨﺎ ُﻡ ﻛﺎﻟﺼﺎﻓﺮ ﻭﺍﻟُﺘَﻨﻮﱢﻁ ﻓﺈﻧﱠﻬﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻠﹼﻴ ﹸﻞ ﻓﺈﻥ ﺃﺣﺪﳘﺎ‬
‫ﻕ ﺍﻟﻨُﻮﺭ ﻭﺍﻵﺧﺮُ ﻻ‬ ‫ﺢ ﺣﺘﱠﻰ ﻳﱪُ َ‬
‫ﻳﺘﺪﻟﱠﻰ ﻣﻦ ﻏﺼﻦ ﺍﻟﺸّﺠﺮﺓ ﻭﻳﻀﻢﱡ ﻋﻠﻴﻪ ﺭﺟﻠﻴﻪ ﻭﻳﻨﻜﱢﺲ ﺭﺃﺳﻪ ﰒﱠ ﻻ ﻳﺰﺍﻝ ﻳﺼﻴ ُ‬
‫ﻒ ﻗﺒ ﹶﻞ ﺫﻟﻚ ﳑﱠﺎ ﻋﻠﻰ‬
‫ﻳﺰﺍ ﹸﻝ ﻳﺘﻨﻘﱠﻞ ﰲ ﺯﻭﺍﻳﺎ ﺑﻴﺘﻪ ﻭﻻ ﻳﺄﺧﺬﻩ ﺍﻟﻘﺮﺍﺭ ﺧﻮﻓﹰﺎ ﻋﻠﻰ ﻧﻔﺴﻪ ﻓﻼ ﻳﺰﺍﻝ ﻛﺬﻟﻚ ﻭﻗﺪ ﻧﺘ َ‬
‫ﻇﻬﻮﺭ‬

‫ﻼ ﰒﱠ ﻋ ِﻤ ﹶﻞ ﻣﻨﻪ ﹶﻛﻬَﻴﺌ ِﺔ ﺍﻟﻘﻔﱠﺔ ﰒﱠ ﺟﻌﻠﻪ ﻣُﺪﻟًّﻰ ﺑﺬﻟﻚ ﺍﳊﺒﻞ ﻭﻋ ﹶﻘﺪَﻩ‬

‫ﺍﻷﺷﺠﺎﺭ ﳑﺎ ﻳﺸﺒﻪ ﺍﻟﻠﻴﻒ ﻓﻨﻔﺸَﻪ ﰒﱠ ﻓﺘ ﹶﻞ ﻣﻨﻪ ﺣﺒ ﹰ‬
‫ﺑﻄﹶﺮَﻑ ﻏﹸًﺼ ﹴﻦ ﻣﻦ ﺗﻠﻚ ﺍﻷﻏﺼﺎﻥ ﺇﻻﱠ ﺃﻥﱠ ﺫﻟﻚ ﺑﺘﺮﺻﻴ ﹴﻊ ﻭﻧﺴْﺞ ﻭﻣُﺪَﺍﺧ ﹶﻠ ٍﺔ ﻋﺠﻴﺒﺔ ﰒﱠ ﻳﺘﱠﺨﺬ ﻋﺸﱠﻪ ﻓﻴﻪ ﻭﻳﺄﻭﻱ ﺇﻟﻴﻪ‬
‫ﳐﺎﻓﺔ ﻋﻠﻰ ﻧﻔﺴﻪ ‪.‬‬
‫ﲔ ﻋﻴﻨَﻴﻪ ﻓﺘﻜﻮ ﹸﻥ ﻭﺍﺣﺪﺓ ﻣﻄﺒﻘﺔ ﻧﺎﺋﻤﺔ ﻭﺗﻜﻮﻥ‬
‫ﺐ ﺷﺪﻳ ُﺪ ﺍﻻﺣﺘﺮﺍﺱ ﻭﺃﻧﱠﻪ ﻳُﺮﻭﺍﺡ ﺑ َ‬
‫ﻭﺍﻷﻋﺮﺍﺏُ ﻳﺰﻋﻤﻮﻥ ﺃﻥﱠ ﺍﻟﺬﱢﺋ َ‬
 ‫ﺍﻷﺧﺮﻯ ﻣﻔﺘﻮﺣﺔ ﺣﺎﺭﺳ ﹰﺔ ﻭﻻ ﻳﺸﻜﱡﻮﻥ ﺃﻥﹼ ﺍﻷﺭﻧﺐ ﺗﻨﺎﻡ ﻣﻔﺘﻮﺣﺔ ﺍﻟﻌﻴﻨﲔ ‪.‬‬
‫ﻭﺃﻣﱠﺎ ﺍﻟﺪﱠﺟﺎﺝ ﻭﺍﻟﻜﻼﺏ ﻓﺈﳕﺎ ﺗﻌﺰُﺏ ﻋﻘﻮﳍﻤﺎ ﰲ ﺍﻟﻨﱠﻮﻡ ﰒﱠ ﺗﺮﺟﻊ ﺇﻟﻴﻬﻤﺎ ﲟﻘﺪﺍﺭ ﺭﺟﻮﻉ ﺍﻷﻧْﻔﺎﺱ ﻓﺄﻣﱠﺎ ﺍﻟﺪﱠﺟﺎﺝ ﻓﺈﻬﻧﺎ‬
‫ﺗ ﹾﻔﻌَﻞ ﺫﻟﻚ ﻣﻦ ﺍﳉﱭ ﻭﺃﻣﱠﺎ ﺍﻟﻜﻠﺐ ﻓﺈﻧﱠﻪ ﻳﻔﻌﻞ ﺫﻟﻚ ﻣﻦ ﺷﺪّﺓ ﺍﻻﺣﺘﺮﺍﺱ ‪.‬‬
‫ﻭﺟﺎﺅﻭﺍ ﻛﻠﻬﻢ ﳜﱪﻭﻥ ﺃﻥ ﺍﻟﻐﺮﺍﻧﻴﻖ ﻭﺍﻟﻜﺮﺍﻛﻲّ ﻻ ﺗﻨﺎ ُﻡ ﺃﺑﺪﹰﺍ ﺇﻻﹼ ﰲ ﺃﺑﻌ ِﺪ ﺍﳌﻮﺍﺿ ﹺﻊ ﻣﻦ ﺍﻟﻨﱠﺎﺱ ﻭﺃ ْﺣ َﺮﺯﹺﻫﺎ ( ﻣِﻦ ﺻﻐﺎﺭ‬
‫ﺳﺒﺎﻉ ﺍﻷﺭﺽ ﻛﺎﻟﺜﻌﻠﺐ ﻭﺍﺑﻦ ﺁﻭﻯ ﻭﺃﻬﻧﺎ ﻻ ﺗﻨﺎﻡ ﺣﱴ ﺗﻘﻠﱢﺪ ﺃﻣﺮَﻫﺎ ﺭﺋﻴﺴﹰﺎ ﻭﻗﺎﺋﺪﹰﺍ ﻭﺣﺎﻓﻈﹰﺎ ﻭﺣﺎﺭﺳﹰﺎ ﻭﺃﻥ ﺍﻟﺮﺋﻴﺲ‬
‫ﻆ ﻟﻪ ‪.‬‬
‫ﺇﺫﺍ ﺃﻋﻴﺎ ﺭ ﹶﻓ َﻊ ﺇﺣﺪﻯ ﺭﺟﻠﻴﻪ ﻟﻴﻜﻮﻥ ﺃﻳ ﹶﻘ ﹶ‬

‫ﺳﻠﻄﺎﻥ ﺍﻟﻨﻮﻡ ﻭﺳﻠﻄﺎﻥ ﺍﻟﻨﱠﻮﻡ ﻣﻌﺮﻭﻑ ﻭﺇﻥ ﺍﻟﺮﱠﺟﻞ ﳑﻦ ﻳﻐﺰﻭ ﰲ ﺍﻟﺒﺤﺮ ﻟﻴﻌﺘﺼ ُﻢ ﺑﺎﻟﺸﱢﺮﺍﻉ ﻭﺑﺎﻟﻌﻮﺩ ﻭﺑﻐﲑ ﺫﻟﻚ‬
‫ﺖ ﻳﺪُﻩ ﺑﺎَﻳَﻨﻪُ ﺍﻟﺸﻲ ُﺀ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺮﻛﺒﻪ‬
‫ﺖ ﻳﺪُﻩ ﻭﻣﱴ ﺍﺳﺘﺮﺧ ْ‬‫ﻂ ﻋﻴﻨَﻴﻪ ﺍﺳﺘﺮ َﺧ ْ‬ ‫ﻭﻫﻮ ﻳﻌﻠﻢ ﺃﻥ ﺍﻟﻨﱠﻮ َﻡ ﻣﱴ ﺧﺎﻟ ﹶ‬
‫ﻭﻳَﺴَﺘﻌْﺼﻢ ﺑﻪ ﻭﺃﻧﻪ ﻣﱴ ﺑﺎﻳَﻨﻪ ﱂ ﻳﻘﺪ ْﺭ ﻋﻠﻴﻪ ﻭﻣَﱴ ﻋﺠﺰ ﻋﻦ ﺍﻟﻠﹼﺤﺎﻕ ﺑﻪ ﻓﻘﺪ ﻋﻄﺐ ﰒﹼ ﻫﻮ ﰲ ﺫﻟﻚ ﻻ ﳜﻠﻮ ﺇﺫﺍ‬
‫َﺳﻬﹺﺮ ﻟﻴﻠﺔ ﺃﻭ ﻟﻴﻠﺘﲔ ﻣﻦ ﺃ ﹾﻥ ﻳﻐﻠِﺒﻪ ﺍﻟﻨﱠﻮ ُﻡ ﻭﻳﻘﻬﺮَﻩ ﻭﺇﻣﱠﺎ ﺃ ﹾﻥ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﺍﳊﺎﺟﺔ ﺍﻟﱵ ﻳﺮﻳﻪ ﺍﻟﺮﺃﻱ ﺍﳋ ﻮّﺍﻥ ﻭﻓﺴﺎ ُﺩ ﺍﻟﻌ ﹾﻘ ﹺﻞ‬
‫ﺍﳌﻐﻤُﻮﺭ ﺑﺎﻟ ِﻌﻠﱠﺔ ﺍﳊﺎﺩﺛﺔ ﺃﻧّﻪ ﻗﺪ ﳝﻜﻦ ﺃ ﹾﻥ ﻳُﻐﻔ َﻲ ﻭﻳﻨﺘﺒ َﻪ ﰲ ﺃﺳﺮﻉ ﺍﻷَﻭﻗﺎﺕ ﻭﻗﺒ ﹶﻞ ﺃ ﹾﻥ ﺗَﺴﺘﺮ ِﺧ َﻲ ﻳ ُﺪ ُﻩ ﻛﻞﱠ ﺍﻻﺳﺘﺮﺧﺎﺀ‬
‫ﺖ ﺧﺸﺒﺔ ‪.‬‬
‫ﻭﻗﺒ ﹶﻞ ﺃﻥ ﺗﺒﺎﻳﹺﻨﻪ ﺍﳋﺸَﺒ ﹸﺔ ﺇﻥ ﻛﺎﻧ ْ‬

‫ﺍﻟﻌﺠﻴﺒﺔ ﰲ ﻧﻮﻡ ﺍﻟﺬﺑﺎﻥ‬

‫ﺐ ﻣﻦ ﻧﻮﻡ ﺍﻟﺬﱢﺑّﺎﻥ ﻭﺫﻟﻚ ﺃﻧﱠﻬﺎ ﺭﲟﺎ ﺟﻌﻠﺖ ﻣﺄﹾﻭﺍﻫﺎ‬‫ﺏ ﻧﻮ ﹺﻡ ﺍﳊﻴﻮﺍﻥ ﺃﻋﺠ ُ‬ ‫ﻭﻟﻴﺲ ﰲ ﲨﻴﻊ ﻣﺎ ﺭﺃﻳﻨﺎ ﻭﺭ ﻭَﻳﻨﺎ ﰲ ﺿﺮﻭ ﹺ‬
‫ﺲ ﻛﺄﻧﱠﻪ ﺻَﻔﺎﺓﹲ ﻓﺈﹺﺫﺍ ﻛﺎﻥ ﺍﻟﻠﱠﻴ ﹸﻞ ﻟﺰﻗﺖ ﺑﻪ ﻭﺟﻌﻠﺖ ﻗﻮﺍﺋﻤﻬﺎ ﳑﺎ‬
‫ﺝ ﺃﻣﻠ َ‬
‫ﺑﺎﻟﻠﻴﻞ َﺩﺭْﻭﻧْﺪ ﺍﻟﺒﺎﺏ ﻭﻗﺪ ﻏﺸﱠﻮﻩ ﺑﺒﻄﺎَﻧ ِﺔ ﺳﺎ ﹴ‬
‫ﻳﻠﻴﻪ ﻭﻋﻠﹼﻘﺖ ﺃﺑﺪﺍﻬﻧﺎ ﺇﱃ ﺍﳍﻮﺍﺀ ﻓﺈﻥ ﻛﺎﻧﺖ ﻻ ﺗﻨﺎﻡ ﺍﻟﺒﺘﱠﹶﺔ ﻭﻻﳜﺎﹸﻟﻄﹸﻬﺎ ﻋُﺰﻭﺏ ﺍﳌﻌﺮﻓﺔ ﻓﻬﺬﺍ ﺃﻋﺠﺐ ‪ :‬ﺃ ﹾﻥ ﺗﻜﻮ ﹶﻥ ﺃﻣّ ﹲﺔ‬
‫ﻣﻦ ﺃﻣﻢ ﺍﳊﻴﻮﺍ ِﻥ ﻻ ﺗﻌﺮﻑ ﺍﻟﻨﱠﻮ َﻡ ﻭﻻ ﲢﺘﺎﺝ ﺇﻟﻴﻪ ﻭﺇﻥ ﻛﺎﻧﺖ ﺗﻨﺎﻡ ﻭﻳﻌﺰﺏ ﻋﻨﻬﺎ ﻣﺎ ﻳﻌﺰُﺏ ﻋﻦ ﲨﻴﻊ ﺍﳊﻴﻮﺍﻥ ﺳﻮﻯ‬
‫ﻣﺎ ﺫﻛﺮﻧﺎ ﻓﻤﺎ ﲣﻠﻮ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﻗﺎﺑﻀﹰﺔ ﻋﻠﻰ ﻣﻮﺍﺿﻊ ﻗﻮﺍﺋﻤﻬﺎ ﳑﺴﻜﺔ ﻬﺑﺎ ﺃﻭ ﺗﻜﻮﻥ ﻣﺮﺳﻠﺔ ﳍﺎ ﳐﻠﹼﻴﺔ ﻋﻨﻬﺎ ﻓﺈ ﹾﻥ‬
‫ﻂ ﻭﻫﻲ ﺃﺛﻘ ﹸﻞ ﻣﻦ ﺍﳍﻮﺍﺀ ﻭﺇﻥ ﻛﺎﻧﺖ ﳑﺴﻜﺔ ﳍﺎ ﻓﻜﻴﻒ ﳚﺎﻣﻊ ﺍﻟﺘﺸﺪﱡﺩ ﻭﺍﻟﺘﺜﺒﻴﺖ‬ ‫ﻛﺎﻧﺖ ﻣﺮﺳِﻠ ﹰﺔ ﳍﺎ ﻓﻜﻴﻒ ﱂ ﺗﺴﻘ ﹾ‬
‫ﺍﻟﻨﱠﻮﻡ ‪.‬‬

‫ﳘﹰﺎ ﻭ ﺣﺒﻞﹲ ﺃﻭ ﻋﺼﺎ ﻓﺈﻧّﻪ ﻣﱴ ﺧﺎﻟﻂ ﻋﻴَﻨﻴْﻪ‬ ‫ﺑﻌﺾ ﻣﺎ ﻳﻌﺘﺮﻱ ﺍﻟﻨﺎﺋﻢ ﻭﳓﻦ ﻧﺮﻯ ﻛﻞﱠ ﻣﻦ ﻛﺎﻥ ﰲ ﻳﺪﻩ ﻛﻴﺲ ﺃ ْﻭ ﺩِﺭ ﹾ‬
‫ﺖ ﻳﺪﻩ ﻭﺍﻧﻔﺘﺤﺖ ﺃﺻﺎﺑﻌُﻪ ﻭﻟﺬﻟﻚ ﻳﺘﺜﺎﺀﺏ ﺍﶈﺘﺎﻝ ﻟﻠﻌﺒْﺪ ﺍﻟﺬﻱ ﰲ ﻳﺪﻩ ِﻋﻨﺎﻥ ﺩﺍﺑّ ِﺔ ﻣﻮﻻﻩ ﻭﻳﺘﻨﺎﻭﻡ ﻟﻪ‬ ‫ﺍﻟﻨﱠﻮﻡ ﺍﺳﺘﺮ َﺧ ْ‬
‫ﻭﻫﻮ ﺟﺎﻟﺲ ﻷﻥﱠ ﻣﻦ ﻋﺎﺩ ِﺓ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﲝﻀﺮﺗِﻪ ﻣﻦ ﻳﺸﻐﻠﻪ ﻭﺭﺃﻯ ﺇﻧﺴﺎﻧﹰﺎ ﻗﹶﺒﺎﹶﻟﺘَﻪ ﻳﻨﻮ ُﺩ ﺃﻭ َﻳﻨْﻌﺲ ﺃﻥ‬
‫ﺖ ﻳﺪُﻩ ﺃﻭ ﻗﺒﻀﺘﻪ ﻋﻦ ﹶﻃﺮَﻑ ﺍﻟﻌِﻨﺎﻥ ﻭﻗﺪ ﺧﺎﻣَﺮ ُﻩ ُﺳ ﹾﻜ ُﺮ ﺍﻟﻨﱠﻮﻡ ﻭﻣﱴ ﺻﺎﺭ ﺇﱃ‬
‫ﻳﺘﺜﺎﺀﺏ ﻭﻳﻨﻌَﺲ ﻣﺜﻠﻪ ﻓﻤﱴ ﺍﺳﺘﺮ َﺧ ْ‬
‫ﻫﺬﻩ ﺍﳊﺎﻝ ﺭﻛﺐ ﺍﶈﺘﺎﻝ ﺍﻟﺪﱠﺍﺑﱠﺔ ﻭﻣﺮّ ﻬﺑﺎ ‪.‬‬

‫ﺍﻟﻐﺮﺑﺎﻥ‬
 ‫ﺐ ﲟﺎ ﻳﻜﻮﻥ ﻣﻨﻪ ﻭﺍﻟﺜﱢﻘﺔ ﲟﺎ ﻋﻨﺪﻧﺎ ﻭﺍﺟﻌﻠﹾﻨﺎ ﻣﻦ ﺍﶈﺴﻨﲔ ‪.‬‬
‫ﺠ َ‬
‫ﺍﻟﻠﻬﻢ ﺟﻨﺒﻨﺎ ﺍﻟﺘﻜﻠﱡﻒ ﻭﺃ ِﻋ ﹾﺬﻧَﺎ ﻣِﻦ ﺍﳋﻄﹶﺄ ﻭﺍ ْﺣﻤِﻨﺎ ﺍﻟﻌُ ْ‬

‫ﺨﺰﹺﻧﺖ‬
‫ﺖ ﻣﻦ ﺍﻟﺪّﻻﻟﺔ ﻭﺍﺳُﺘ ْ‬
‫ﺐ ﻣﺎ ﺃﹸﻭ ِﺩ َﻋ ْ‬
‫ﻧﺬﻛﺮ ﻋﻠﻰ ﺍﺳﻢ ﺍﻟﻠﹼﻪ ﺟُ َﻤ ﹶﻞ ﺍﻟﻘﻮ ﹺﻝ ﰲ ﺍﻟﻐِﺮﺑﺎﻥ ﻭﺍﻹﺧﺒﺎﺭ ﻋﻨﻬﺎ ﻭﻋﻦ ﻏﺮﻳ ﹺ‬
‫ﻣﻦ ﻋﺠﻴﺐ ﺍﳍﺪﺍﻳﺔ ‪.‬‬
‫ﻚ ﻭﺻﺪﺍﻗﺘِﻪ ﻟﻪ ﻭﻛﻴﻒ ﺭﻫﻨﻪ ﻋﻨﺪ ﺍﳋﻤَﱠﺎﺭ ﻭﻛﻴﻒ‬ ‫ﺏ ﰲ ﺷﺄ ِﻥ ﻣﻨﺎ َﺩﻣِﺔ ﺍﻟﻐُﺮﺍﺏ ﻭﺍﻟﺪﱢﻳ َ‬
‫ﻭﻗﺪ ﹸﻛﻨﱠﺎ ﻗﺪﱠﻣﻨﺎ ﻣﺎ ﺗﻘﻮﻝ ﺍﻟﻌﺮ ُ‬
‫ﺏ ﺍﻷﻣﺜﺎ ﹶﻝ‬
‫ﲑ ﺧﺎﺋﺐ ﻭﻛﻴﻒ ﺿﺮﺑﺖ ﺑﻪ ﺍﻟﻌﺮ ُ‬ ‫ﲑ ﻏﺎﺭﻡ ﻭﻏﺎﳕﹰﺎ ﻏ َ‬
‫ﺨ َﺮ ﻣﻨﻪ ﻭﺧﺪﻋﻪ ﻭﻛﻴﻒ ﺧﺮﺝ ﺳﺎﳌﹰﺎ ﻏ َ‬ ‫ﺱ ﺑﻪ ﻭﺳ ِ‬ ‫ﺧﺎ َ‬
‫ﻕ ﻟﺰﺟْﺮﻫﺎ ﻋﻨﺪ ﻋﻴﺎﻓﺘﻬﺎ ﻭﻗِﻴﺎﻓﺘﻬﺎ ﻭﻛﻴﻒ ﻛﺎﻥ ﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ ‪.‬‬ ‫ﻭﻗﺎﻟﺖ ﻓﻴﻪ ﺍﻷﺷﻌﺎﺭ ﻭﺃﺩﺧﻠﺘْﻪ ﰲ ﺍﻻﺷﺘﻘﺎ ﹺ‬
‫ﺴ َﺪ ﺍﻟﺬﻱ ﱂ‬ ‫ﲔ ﻗﺮﱠﺑﺎ ﻗﺮﺑﺎﻧﹰﺎ ﻓﺤ َ‬ ‫ﺫﻛﺮ ﺍﻟﻐﺮﺍﺏ ﰲ ﺍﻟﻘﺮﺁﻥ ﻓﻬﺬﺍ ﺇﱃ ﻣﺎ ﺣﻜﻰ ﺍﻟﻠﹼ ُﻪ ﻋﺰﱠ ﻭﺟﻞﱠ ﻣﻦ ﺧﱪ ﺍﺑَﻨ ْﻲ ﺁﺩ َﻡ ﺣ َ‬
‫ﻳُﺘﻘﺒﱠ ﹾﻞ ﻣﻨﻪ ﺍﳌﺘﻘﺒﻞ ﻣﻨﻪ ﻓﻘﺎﻝ ﻋﻨﺪﻣﺎ ﻫﻢﱠ ﺑﻪ ﻣِﻦ ﻗﺘﻠِﻪ ﻭﻋﻨﺪ ﺇﻣﺴﺎﻛِﻪ ﻋﻨﻪ ﻭﺍﻟﺘﱠﺨﻠﻴ ِﺔ ﺑﻴﻨَﻪ ﻭﺑﲔ ﻣﺎ ﺍﺧﺘﺎ َﺭ ﻟﻨﻔﺴﻪ ‪ :‬ﺇﻧﱢﻲ‬
‫ﺖ ﹶﻟﻪُ َﻧ ﹾﻔﺴُﻪُ ﹶﻗ ْﺘ ﹶﻞ‬
‫ﲔ ﺛﹸﻢ ﻗﺎﻝ ‪ :‬ﹶﻓ ﹶﻄﻮﱠ َﻋ ْ‬
‫ﻚ ﺟَﺰﺍﺀُ ﺍﻟﻈﱠﺎِﳌ َ‬
‫ﺻﺤَﺎﺏ ﺍﻟﻨﱠﺎ ﹺﺭ ﻭَﺫِﻟ َ‬
‫ﻚ ﹶﻓَﺘﻜﹸﻮ ﹶﻥ ِﻣ ْﻦ ﺃ ْ‬‫ﺃﹸﺭﻳ ُﺪ ﺃﻥﹼ َﺗﺒُﻮ َﺀ ﺑﹺﺈﺛﹾﻤﻲ ﻭﺇ ِﲦ َ‬
‫ﺢ ِﻣ َﻦ ﺍﳋﺎﺳِﺮﹺﻳ َﻦ‬
‫ﺻَﺒ َ‬
‫ﺃﺧﹺﻴ ِﻪ ﹶﻓ ﹶﻘَﺘ ﹶﻠﻪُ ﻓﹶﺄ ْ‬

‫ﻒ ﻳُﻮﺍﺭﹺﻱ َﺳ ْﻮ َﺀ ﹶﺓ ﺃﺧِﻴ ِﻪ ﺣﺘّﻰ ﻗﺎﻝ ﺍﻟﻘﺎﺋﻞ ﻭﻫﻮ ﺃﺣﺪ ﺍﺑﲏ ﺁﺩﻡ ﻣﺎ ﻗﺎﻝ‬
‫ﺽ ِﻟﻴُ ﹺﺮَﻳﻪُ ﹶﻛْﻴ َ‬
‫ﺚ ﰲ ﺍﻷﺭ ﹺ‬
‫ﺚ ﺍﻟﻠﹼُﻪ ﻏﹸﺮﺍﺑﹰﺎ َﻳﺒْﺤ ﹸ‬
‫ﹶﻓَﺒ َﻌ ﹶ‬
‫‪ :‬ﻓﻠﻮﻻ ﺃﻥﹼ ﻟﻠﻐُﺮﺍﺏ ﻓﻀﻴﻠ ﹰﺔ ﻭﺃﻣﻮﺭﹰﺍ ﳏﻤﻮﺩ ﹰﺓ ﻭﺁﻟﹰﺔ ﻭﺳﺒﺒﹰﺎ ﻟﻴﺲ ﻟﻐﲑﻩ ﻣﻦ ﲨﻴﻊ ﺍﻟﻄﹼﲑ ﳌﺎ ﻭﺿﻌﻪ ﺍﻟﻠﹼ ُﻪ ﺗﻌﺎﱃ ﰲ‬
‫ﷲ ﻏﹶﺮﺍﺑﹰﺎ ﻳَﺒْﺤَﺚ ﰲ‬
‫ﺐ ﺍﻟﻨﺎﺱ ﻭﳌﺎ ﺟﻌﻠﻪ ﺍﻟﻮﺍﻋِﻆ ﻭﺍﳌ ﹶﺬﻛﱢ َﺮ ﺑﺬﻟﻚ ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞﱠ ‪ :‬ﻓﺒﻌَﺚ ﺍ ُ‬ ‫ﻣﻮﺿ ﹺﻊ ﺗﺄﺩﻳ ﹺ‬
‫ﻒ ﻳُﻮﺍﺭﻱ َﺳ ْﻮ َﺀ ﹶﺓ ﺃﺧِﻴ ِﻪ ﻓﺄﺧْﱪ ﺃﻧّﻪ ﻣﺒﻌﻮ ﺙﹲ ﻭﺃﻧﻪ ﻫﻮ ﺍﺧﺘﺎﺭﻩ ﻟﺬﻟﻚ ِﻣ ْﻦ ﺑﲔ ﲨﻴﻊ ﺍﻟﻄﹼﲑ ‪.‬‬
‫ﺽ ِﻟﻴُ ﹺﺮَﻳﻪُ ﹶﻛْﻴ َ‬
‫ﺍﻷﺭ ﹺ‬
‫ﻉ ﻣﻜﺎﻧﻪ ﻭﻛﻠﻤﺎ‬ ‫ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﺪﱢﻳﻚ ‪ :‬ﺟﻌﻠﺖ ﺍﻟﺪﱠﻟﻴ ﹶﻞ ﻋﻠﻰ ﺳﻮﺀ ﺣﺎﻟﻪ ﻭﺳﻘﻮ ِﻃ ِﻪ ﺍﻟﺪﱠﻟﻴ ﹶﻞ ﻋﻠﻰ ﺣُﺴ ﹺﻦ ﺣﺎﻟﻪ ﻭﺍﺭﺗﻔﺎ ﹺ‬
‫ﻉ ﺑﻪ ﺃﺳ ﹶﻔ ﹶﻞ ﻛﺎﻧﺖ ﺍﳌﻮﻋﻈﺔ ﰲ ﺫﻟﻚ ﺃﺑﻠ ﹶﻎ ﺃﻻ َﺗﺮَﺍ ُﻩ ﻳﻘﻮﻝ ‪ :‬ﻳﺎ ﻭَﻳْﻠﹶﺘَﻲ ﺃﻋَﺠَﺰْﺕ ﺃ ﹾﻥ ﺃﻛﻮ ﹶﻥ ﻣ ﹾﺜ ﹶﻞ ﻫﺬﺍ‬ ‫ﻛﺎﻥ ﺫﻟﻚ ﺍﳌﻘﺮﱠ ُ‬
‫ﲔ‪.‬‬
‫ﺢ ِﻣ َﻦ ﺍﻟﻨﱠﺎ ِﺩ ِﻣ َ‬
‫ﺻَﺒ َ‬
‫ﺏ ﻓﹸﺄ ﻭَﺍﺭﹺﻱ َﺳ ْﻮ َﺀ ﹶﺓ ﺃﺧﻲ ﹶﻓﹶﺄ ْ‬
‫ﺍ ﹾﻟ ُﻐﺮَﺍ ﹺ‬
‫ﺏ ﺭﺟﻞﹲ ﺻﺎﱀﹲ ﺃﻭ ﺇﻧﺴﺎﻥﹲ ﻋﺎﻗﻞﹲ ﳌﺎ َﺣﺴُﻦ ﺑﻪ ﺃﻥ ﻳﻘﻮ ﹶﻝ ‪ :‬ﻳﺎ ﻭﻳْﻠﱴ ﺃﻋﺠَﺰﺕ ﺃ ﹾﻥ ﺃﻛﻮﻥ‬ ‫ﻭﻟﻮ ﻛﺎﻥ ﰲ ﻣﻮﺿ ﹺﻊ ﺍﻟﻐُﺮﺍ ﹺ‬
‫ﺴ َﻦ ﻣﺎ‬‫ﺕ ﻭﺃﻧﺎ ﺇﻧﺴﺎﻥﹲ ﺃﻥ ﺃﹸﺣ ِ‬ ‫ﻣﺜ ﹶﻞ ﻫﺬﺍ ﺍﻟﻌﺎﻗِﻞ ﺍﻟﻔﺎﺿﻞ ﺍﻟﻜﺮ ﹺﱘ ﺍﻟﺸﱠﺮﻳﻒ ﻭﺇﺫﺍ ﻛﺎﻥ ﺩﻭﻧﹰﺎ ﻭَﺣﻘﲑﹰﺍ ﻓﻘﺎﻝ ‪ :‬ﺃﻋﺠﺰ ُ‬
‫ﳛﺴﻨﻪ ﻫﺬﺍ ﺍﻟﻄﺎﺋﺮ ﰒﹼ ﻃﺎﺋِﺮٌ ﻣﻦ ﺷِﺮﺍﺭ ﺍﻟﻄﲑ ﻭﺇﺫﺍ ﺃﺭﺍ ُﻩ ﺫﻟﻚ‬

‫ﰲ ﻃﺎﺋ ﹺﺮ ﺃﺳﻮ َﺩ (‬
‫ﺸﻴَﺔ ﻟﻴﺲ ﻣﻦ ﻬﺑﺎﺋﻢ ﺍﻟﻄﲑ ﺍﶈﻤﻮﺩﺓ ﻭﻻ ﻣﻦ ﺳﺒﺎﻋﻬﺎ ﺍﻟﺸﺮﻳﻔﺔ ﻭﻫﻮ َﺑ ْﻌﺪُ ﻃﺎﺋﺮٌ‬ ‫ﺢ ﺍﻟﺸﱠﻤﺎِﺋ ﹺﻞ ﺭﺩﻱﺀ ﺍ ﹶﳌ ْ‬ ‫ﻕ ﻗﺒﻴ ﹺ‬
‫ﳏﺘﺮ ﹴ‬
‫ﺢ ِﻣ َﻦ‬
‫ﺻَﺒ َ‬‫ﻳﺘﻨﻜﱠﺪ ﺑﻪ ﻭﻳﺘﻄﻴﱠﺮ ﻣﻨﻪ ﺁﻛ ﹸﻞ ﺟﻴﻒ ﺭﺩﻱ ُﺀ ﺍﻟﺼﻴّﺪ ﻭﻛﻠﻤﺎ ﻛﺎﻥ ﺃﺟﻬ ﹶﻞ ﻭﺃﻧْﺬﻝ ﻛﺎﻥ ﻭﺃﻣّﺎ ﻗﻮﻟﻪ ‪ :‬ﹶﻓﹶﺄ ْ‬
‫ﻼ ﻭﺇﳕﺎ ﻫﻮ ﻛﻘﻮﻟﻪ ‪َ :‬ﻭ َﻣ ْﻦ ﻳُ َﻮﻟﱢ ﹺﻬ ْﻢ َﻳ ْﻮﻣَﺌﺬ ﺩُﺑُ َﺮﻩُ ﺇﻻﹼ‬
‫ﲔ ﻓﻠﻢ ﻳﻜ ْﻦ ﺑﻪ ﻋﻠﻰ ﺟﻬﺔ ﺍﻹﺧﺒﺎﺭ ﺃﻧّﻪ ﻛﺎ ﹶﻥ ﹶﻗﺘَﻠ ُﻪ ﻟﻴ ﹰ‬ ‫ﺍﻟﻨّﺎﺩ ِﻣ َ‬
‫ﺐ ِﻣ َﻦ ﺍﻟﻠﹼ ِﻪ ﻭﻟﻮ ﻛﺎﻥ ﺍﳌﻌﲎ ﻭﻗﻊ ﻋﻠﻰ ﻇﺎﻫﺮ ﺍﻟﻠﱠﻔﻆ ﺩﻭ ﹶﻥ ﺍﳌﺴﺘﻌﻤﻞ‬
‫ﻣُﺘَﺤﺮﱢﻓﹰﺎ ﻟِﻘﺘﺎﻝ ﺃ ْﻭ ﻣُﺘﺤﻴﱢﺰﹰﺍ ﺇﱃ ﻓﺌ ٍﺔ ﻓﻘ ْﺪ ﺑﺎﺀ ﺑﹺﻐﻀ ﹺ‬
‫ﻼ ﱂ ﻳﻠﺰﻣْﻪ ﻭَﻋﻴﺪ ﻭﺇﳕﺎ ﻭﻗﻊ ﺍﻟﻜﻼ ُﻡ ﻋﻠﻰ ﻣﺎ ﻋﻠﻴﻪ‬‫ﻒ ﻟﻴ ﹰ‬
‫ﰲ ﺍﻟﻜﻼ ﹺﻡ ﻣﻦ ﻋﺎﺩﺍﺕ ﺍﻟﻨﺎﺱ ﻛﺎﻥ ﻣﻦ ﻓﺮﱠ ﻣﻦ ﺍﻟﺰﱠﺣ ِ‬
‫ﺕ ﺃﻋﻤﺎﻝ ﺍﻟﻨﺎﺱ ﻭﺫﻟﻚ ﻫﻮ ﺍﻟﻨّﻬﺎ ُﺭ ﺩﻭﻥ ﺍﻟﻠﹼﻴﻞ ‪.‬‬ ‫ﺐ ﻣﻦ ﺳﺎﻋﺎ ِ‬ ‫ﺍﻷﻏﻠ ُ‬
 ‫ﻭﻋﻠﻰ ﺫﻟﻚ ﺍﳌﻌﲎ ﻗﺎﻝ ﺻﺎﱀ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺣﲔ ﺩﻓﻌﻮﺍ ﺇﻟﻴﻪ ﺟ ﻮﱠﺍﺑﹰﺎ ﺍﳋﺎﺭﺟﻲﱠ ﻟﻴﻘﺘﻠﻪ ﻭﻗﺎﻟﻮﺍ ‪ :‬ﺇﻥ ﻗﺘﻠﻪ ﺑﺮﺋﺖ‬
‫ﺝ ﻣﻨﻪ ﻭﺇﻥ ﺗﺮﻙ ﻗﺘْﻠﻪ ﻓﻘﺪ‬
‫ﺍﳋﻮﺍﺭ ُ‬

‫ﻼ ﻣﺴﺘﻨﻜﺮﹰﺍ ‪ :‬ﻭﺫﻟ ﻚ ﺃﻧّﻪ ﻗﺎﻝ ‪ :‬ﻗﺪ ِﳒﺪُ ﺍﻟﺘّ ِﻘﻴﱠﺔ ﺗﺴﻴﻎ ﺍﻟﻜﻔﺮ‬
‫ﱀ ﻋﻨﺪ ﺫﻟﻚ ﺗﺄﻭﻳ ﹰ‬
‫ﺃﺑﺪﻯ ﻟﻨﺎ ﺻﻔﺤﺘﻪ ﻓﺘﺄ ﻭّﻝ ﺻﺎ ﹸ‬
‫ﻑ ﺑﺎﳉﺎﺭﺣﺔ ﻓﺈﺫﺍ ﺟﺎﺯﺕ ﺍﻟﺘ ِﻘﻴﱠﺔ ﰲ ﺍﻷﻋﻈﻢ ﻛﺎﻧﺖ ﰲ ﺍﻷﺻﻐﺮ ﺃﺟﻮﺯ‬ ‫ﻭﺍﻟﻜﻔﺮ ﺑﺎﻟﻠﺴﺎﻥ ﺃﻋﻈﻢ ﻣﻦ ﺍﻟﻘﺘﻞ ﻭﺍﻟﻘ ﹾﺬ ِ‬
‫ﻓﻠﻤﺎ ﺭﺃﻯ ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﻳﻄﹼﺮﺩ ﻟﻪ ﻭﻭﺟﺪ ﻋﻠﻰ ﺣﺎﻝ ﺑﺼﲑﺗﻪ ﻧﺎﻗﺼﺔ ﻭﺃﺣﺲّ ﺑﺄﻧّﻪ ﺇﳕﺎ ﺍﻟﺘﻤﺲ ُﻋﺬﹾﺭﹰﺍ ﻭﻟﺰّﻕ ﺍﳊﺠّﺔ‬
‫ﺗﻠﺰﻳﻘﹰﺎ ﻓﻠﻤﱠﺎ ﻋﺰ َﻡ ﻋﻠﻰ ﻗﺘﻞ ﺟﻮّﺍﺏ ﻭﻫﻮ ﻋﻨﺪﻩ ﻭﺍﺣ ُﺪ ﺍﻟﺼﱡﻔﺮﻳﺔ ﰲ ﺍﻟﻨﱡﺴﻚ ﻭﺍﻟﻔﻀﻞ ﻗﺎﻝ ‪ :‬ﺇﱐ ﻳﻮ َﻡ ﺃﻗﺘُﻞ َﺟ ﻮّﺍﺑﹰﺎ‬
‫ﺏ ﻣﻦ ﺍﻟﺘﺄﻭﻳﻞ ﳊﺮﻳﺺٌ ﻋﻠﻰ ﺍﳊﻴﺎﺓ ﻭﻟﻮ ﻛﺎﻥ ﺣﲔ ﻗﺎﻝ ﺇﱐ ﻳﻮﻡ ﺃﻗﺘﻞ ﺟﻮﱠﺍﺑﹰﺎ ﺇﳕﺎ ﻋﲎ ﺍﻟﻨﻬﺎ َﺭ ﺩﻭﻥ‬ ‫ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻀّﺮ ﹺ‬
‫ﻼ ﱂ ﻳﺄﰒ ﺑﻪ ﻭ ﻫﺬﺍ ﺃﻳﻀﹰﺎ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪ :‬ﻭﻻ َﺗﻘﹸﻮﻟﻦﱠ ﻟﺸ ْﻲ ٍﺀ ﺇﻧﱢﻰ ﻓﺎﻋِﻞﹲ‬ ‫ﺍﻟﻠﱠﻴﻞ ﻛﺎﻥ ﻋﻨﺪ ﻧﻔﺴﻪ ﺇﺫﺍ ﻗﺘﻠُﻪ ﺗﻠﻚ ﺍﻟﻘﺘﻠﺔ ﻟﻴ ﹰ‬
‫ﺫﻟﻚ ﻏﹶﺪﹰﺍ ﺇﻻ ﺃﻥ ﻳﺸﺎﺀ ﺍﻟﻠﹼ ُﻪ ‪.‬‬
‫ﻭﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﺍﳌﻌﲎ ﺇﳕﺎ ﻳﻘﻊ ﻋﻠﻰ ﻇﺎﻫﺮ ﺍﻟﻠﻔﻆ ﺩﻭ ﹶﻥ ﺍﳌﺴﺘﻌ َﻤ ﹺﻞ ﺑﲔ ﺍﻟﻨﺎﺱ ﻟﻜﺎﻥ ﺇﺫﺍ ﻗﺎﻝ ﻣﻦ ﺃ ﻭّﻝ ﺍﻟﻠﻴﻞ ‪ :‬ﺇﱐ‬
‫ﻓﺎﻋِﻞﹲ ﺫﻟﻚ ﻏﺪﹰﺍ ﰲ ﺍﻟﺴﱠﺤﺮ ﺃﻭ ﻣﻊ ﺍﻟﻔﺠﺮ ﺃﻭ ﻗﺎﻝ ﺍﻟﻐﺪﺍﺓ ‪ :‬ﺇﱐ ﻓﺎﻋِﻞﹲ ﻳﻮﻣﻲ ﻛﻠﹼﻪ ﻭﻟﻴﻠﱵ ﻛﻠﻬﺎ ﱂ ﻳﻜ ْﻦ ﻋﻠﻴﻪ ﺣِﻨﺚ‬
‫ﻭﱂ ﻳﻜﻦ ﳐﺎﻟﻔﹰﺎ ﺇﺫﺍ ﱂ ﻳﺴﺘﺜﻦ ﻭﻛﺎﻥ ﺇﺫﻥ ﻻ ﻳﻜﻮﻥ ﳐﺎﻟﻔﹰﺎ ﺇﻻﹼ ﻓﻴﻤﺎ ﻭﻗﻊ ﻋﻠﻴ ِﻪ‬

‫ﻒ ﺫﻟﻚ ﰲ ﺍﻟﻠﱠﻔﻆ ﻓﻼ ﻭﻟﻴﺲ ﺍﻟﺘّﺄﻭﻳﻞ ﻛﺬﻟﻚ ﻷﻧﱠﻪ ﺟﻞﱠ ﻭﻋﻼ ﺇﳕﺎ ﺃﻟﺰ َﻡ ﻋﺒﺪَﻩ ﺃﻥ ﻳﻘﻮﻝ ‪:‬‬ ‫ﺍﺳ ُﻢ ﻏﺪ ﻓﺄﻣّﺎ ﻛ ﱡﻞ ﻣﺎ ﺧﺎﻟ َ‬
‫ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﹼﻪ ﻟﻴَﺘﱠﻘﻰ ﻋَﺎ َﺩِﺓ ﺍﻟﺘﺄﻟﱢﻲ ﻭﻟﺌﻼ ﻳﻜﻮ ﹶﻥ ﻛﻼﻣُﻪ ﻭﻟﻔﻈﹸﻪ ﻳﺸﺒﻪ ﻟﻔﻆ ﺍﳌﺴﺘﺒﺪﱢ ﻭﺍﳌﺴﺘﻐْﲏ ﻭﻋﻠﻰ ﺃﻥ ﻳﻜﻮﻥ ِﻋﻨْﺪ‬
‫ﺫﻟﻚ ﺫﺍﻛ َﺮ ﺍﻟﻠﹼﻪ ﻷﻧﻪ ﻋﺒﺪٌ ﻣﺪﺑﱠﺮٌ ﻭﻣﻘﻠﱠﺐ ﻣﻴﱠﺴﺮ ﻭﻣﺼﺮﱠﻑٌ ﻣﺴﺨﱠﺮ ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻌﲎ ﻓﻴﻪ ﻭﺍﻟﻐﺎَﻳﺔﹸ ﺍﻟﱵ ﺟﺮﻯ ﺇﻟﻴﻬﺎ ﺍﻟﻠﻔﻆ ﺇﳕﺎ ﻫﻮ ﻋﻠﻰ ﻣﺎ ﻭﺻﻔﻨﺎ ﻓﻠﻴﺲ ﺑﲔ ﺃﻥ ﻳﻘﻮﻝ ﺃﻓ َﻌﻞﹸ ﺫﻟﻚ ﺑ ْﻌ َﺪ‬
‫ﻃ ْﺮ ﹶﻓ ٍﺔ ﻭﺑﲔ ﺃﻥ ﻳﻘﻮ ﹶﻝ ﺃﻓ َﻌﻞﹸ ﺫﻟﻚ َﺑ ْﻌ َﺪ ﺳﻨ ٍﺔ ﻓﺮﻕٌ ‪.‬‬
‫ﺱ ﻗﺘﻠﻮﺍ ﺇﺧﻮَﺗ ُﻬ ْﻢ ﻭﻧَﺪﻣﻮﺍ ﻓﺼﺎ َﺭ ﻫﺬﺍ (‬
‫ﺢ ِﻣ َﻦ ﺍﻟﻨّﺎﺩﻣِﻴﹺﻦ ﻓﻠﻴﺲ ﺃﻧّﻪ ﻛﺎﻥ ﻫﻨﺎﻟﻚ ﻧﺎ ُ‬ ‫ﻭﺃﻣﱠﺎ ﻗﻮﻟﻪ ‪ :‬ﹶﻓﹶﺄﺻْﺒ َ‬
‫ﺍﻟﻘﺎﺗ ﹸﻞ ﻭﺍﺣﺪﹰﺍ ﻣﻨﻬﻢ ﻭﺇﳕﺎ ﺫﻟﻚ ﻋﻠﻰ ﻗﻮﻟﻪ ﻵﺩﻡ ﻭﺣَ ﻮّﺍﺀ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ‪ :‬ﻭﻻ ﺗ ﹾﻘﺮَﺑﺎ ﻫﺬ ِﻩ ﺍﻟﺸﱠﺠ َﺮﹶﺓ ﻓﺘﻜﻮﻧﺎ ِﻣ َﻦ‬
‫ﺍﻟﻈﱠﺎﻟِﻤﲔَ ﻋﻠﻰ ﻣﻌﲎ ﺃﻥ ﻛﻞﹼ ﻣﻦ ﺻﻨﻊ ﺻﻨﻴﻌﻜﻤﺎ ﻓﻬﻮ ﻇﺎﱂ ‪.‬‬

‫ﺍﻻﺳﺘﺜﻨﺎﺀ ﰲ ﺍﳊﻠﻒ‬

‫ﺏ‬
‫ﺻﺤَﺎ َ‬
‫ﺱ ﻳﻨﻜﺮﻭﻥ ﻗﻮﻟﻨﺎ ﰲ ﺍﻷﺳﺘﺜﻨﺎﺀ ﻭﻗﺪ ﲰﻌﻮﺍ ﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞﱠ ﻳﻘﻮ ﹸﻝ ‪ :‬ﺇﻧّﺎ َﺑﹶﻠ ْﻮﻧَﺎ ُﻫ ْﻢ ﻛﻤﺎ ﺑَﻠﻮْﻧﺎ ﺃ ْ‬ ‫ﻭﻋﺠﺒﺖ ﻣﻦ ﻧﺎ ﹴ‬
‫ﲔ ﻭﻻ‬
‫ﺼﺒﹺﺤ َ‬
‫ﺼ ﹺﺮﻣُﻨﱠﻬﺎ ُﻣ ْ‬
‫ﳉﻨﱠ ِﺔ ﺇ ﹾﺫ ﺃ ﹾﻗﺴَﻤﻮﺍ ﻟَﻴ ْ‬
‫ﺍﹶ‬

‫ﺖ ﻛﺎﻟﺼّ ﹺﺮ ﹺﱘ ﻣﻊ ﻗﻮﻟﻪ ﻋﺰﱠ ﻭﺟﻞﱠ ‪ :‬ﻭﻻ َﺗﻘﹸﻮﻟﻦﱠ ﻟِﺸ ْﻲ ٍﺀ‬

‫ﺤ ْ‬
‫ﺻَﺒ َ‬
‫ﻚ َﻭ ُﻫ ْﻢ ﻧﺎﺋﹸﻤﻮ ﹶﻥ ﻓﺄ ْ‬
‫ﻑ ﻋﻠﻴْﻬﺎ ﻃﺎﺋﻒٌ ِﻣ ْﻦ َﺭﺑﱢ َ‬ ‫ﺴَﺘﺜﹾﻨﻮﻥ ﻓﻄﺎ َ‬
‫َﻳ ْ‬
‫ﺇﹺﻧﱢﻲ ﻓﺎﻋِﻞﹲ ﺫﻟﻚ ﻏﺪﹰﺍ ﺇﻻﹼ ﺃ ﹾﻥ ﻳﺸﺎ َﺀ ﺍﻟﻠﹼﻪ ‪.‬‬

‫ﺗﺴﻤﻴﺔ ﺍﻟﻐﺮﺍﺏ ﺍﺑﻦ ﺩﺃﻳﺔ‬

 ‫ﺏ ﺍﺑﻦ ﺩﺃﻳﺔ ﻷﻧﱠﻪ ﺇﺫﺍ ﻭﺟﺪ َﺩَﺑ َﺮ ﹰﺓ ﰲ ﻇﻬﺮ ﺍﻟﺒﻌﲑ ﺃﻭ ﰲ ﻋﻨﻘﻪ ﻗﺮﺣﺔ ﺳﻘﻂ ﻋﻠﻴﻬﺎ ﻭﻧﻘﺮُﻩ‬ ‫ﺏ ﺗﺴﻤﱢﻲ ﺍﻟﻐﺮﺍ َ‬
‫ﻭﺍﻟﻌﺮ ُ‬
‫ﺏ ﺣﱴ َﻧﻴﱡﻬﺎ ﻣﺘﻈﺎﻫﺮ ( )‬ ‫ﻭﺃﻛﻠﻪ ﺣﺘﱠﻰ ﻳﺒﻠﻎ ﺍﻟﺪﱠﺍﻳﺎﺕ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪َ ) :‬ﻧﺠﹺﻴﺒﺔ ﻗ ْﺮ ﹴﻡ ﺷﺎﺩَﻫﺎ ﺍﻟﹶﻘﺖﱡ ﻭﺍﻟﻨﱠﻮﻯ ** ﺑﻴﺜﺮ َ‬
‫ﻚ ﺃﻭ ﺧﲑﹰﺍ ﺗ َﺮ ﹾﻛﺖُ ﺭ ِﺫﻳّﺔ ** ﺗﻘﻠﱢﺐ‬
‫ﻚ ﻓﺎ ِﻃﺮُ ( ) ﻓ ِﻤﺜﹾﻠ ِ‬
‫ﻚ ﻣﻠﻤﻮﻡٌ ﻭﻧﺎﺑُ ِ‬
‫ﻚ ِﻋﻠﹼﺔ ** ﺳﻨﺎﻣ ِ‬
‫ﺖ ﳍﺎ ﺳﲑﻱ ﻓﻤﺎ ﺑ ِ‬ ‫ﻓﻘﻠ ُ‬
‫ﻋﻴﻨﻴﻬﺎ ﺇﺫﺍ ﻣﺮّ ﻃﺎﺋﺮ (‬

‫ﲑ ﺍﳌﻘﻴ ِﺪ ( ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻟﻌﻨﺘﺮﺓ‬ ‫ﻱ ِﻏﺮْﺑﺎﻥ ﺍﻟﺒَﻌ ﹺ‬

‫ﺼﺮﹺﻙ ﻃﻴّﺮﺕ ** ﺻﻘﻮ ﹺﺭ َ‬ ‫ﻭﻣﺜﻠﻪ ﻗﻮﻝ ﺍﻟﺮﱠﺍﻋﻲ ‪ ) :‬ﻓﻠﻮ ﻛﻨﺖ ﻣﻌﺬﻭﺭﹰﺍ ﺑﻨ ْ‬
‫ﻼ ﻟﻠﺒﻌﲑ ﺍﳌﻘﻴّﺪ ﺫﻱ ﺍﻟﺪّﺑَﺮ ﺇﺫﺍ ﻭﻗﻌﺖ ﻋﻠﻴﻪ ﺍﻟ ِﻐﺮْﺑﺎﻥ ‪.‬‬
‫ﰲ ﻗﺼﻴﺪﺓ ﻟﻪ ﺿﺮﺏ ﺫﻟﻚ ﻣﺜ ﹰ‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺑﻈﻬﺮ ﺍﻟﺒﻌﲑ َﺩَﺑ َﺮ ﹲﺓ ﻏﺮﺯﻭﺍ ﰲ ﺳﻨﺎﻣﻪ ﺇﻣّﺎ ﻗﻮﺍﺩ َﻡ ﺭﻳﺶ ﺃﺳﻮﺩ ﻭﺇﻣّﺎ ﺧﺮَﻗﹰﺎ ﺳُﻮﺩﹰﺍ ﻟﺘﻔﺰﻉ ﺍﻟ ِﻐﺮْﺑﺎﻥﹸ ﻣ ْﻨ ُﻪ ﻭﻻ‬
‫ﺕ ﺇﺑﻠﻲ ﺣﻄﺖ ﲪﻮﻟﺘﻬﺎ ** ﻫَﺰْﱃ ﻋﺠﺎﻓﹰﺎ ﻋﻠﻴﻬﺎ‬
‫ﺗﺴﻘﻂ ﻋﻠﻴﻪ ﻗﺎﻝ ﺍﻟﺸﺎ ِﻋﺮُ ﻭﻫﻮ ﺫﻭ ﺍﳋِﺮَﻕ ﺍﻟﻄﱡﻬﻮﻱ ‪ ) :‬ﳌﺎ ﺭَﺃ ْ‬
‫ﳋ َﺮﻕُ (‬
‫ﺶ ﻭﺍ ِ‬
‫ﺍﻟﺮﱢﻳ ُ‬

‫ﺶ ﺑﻪ ** ﻋﻤﱠﺎ ﻧﻼﻗﻲ ﻓﺸﺮﱡ ﺍﻟﻌﻴﺸﺔ ﺍﻟﺮﱠَﻧﻖُ ( ﺍﻟﺮﱠﻧَﻖ ﺑﺎﻟﺮّﺍﺀ ﺍﳌﻬﻤﻠﺔ ﻭﺑﺎﻟﻨﻮﻥ ﻫﻮ ﺍﻟﻜ ِﺪﺭُ‬
‫ﺖ ﺃﻻ ﺗﺒﺘﻐﻲ ﻋﻴﺸﹰﺎ ﻧﻌﻴ ُ‬
‫) ﻗﺎﻟ ْ‬
‫ﺏ ﺟﺮ ﹴﺯ ** ﰲ ﺣﻴﺜﻤﺎ ﺻﺮﻓﺘﻪ ﺍﻟﺮﱢﻳﺢ ﻳﻨﺼﺮﻑ ( ﺟَﺮَﺯ ‪ :‬ﻋﻈﻴﻢ‬ ‫ﻏﲑ ﺍﻟﺼﺎﰲ ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﻛﺄﻧﱠﻬﺎ ﺭﻳﺸﺔﹲ ﰲ ﻏﺎﺭ ﹴ‬
‫ﻗﺎﻝ ﺭﺅﺑﺔ ‪( :‬‬
‫ﻋﻦ َﺟ َﺮ ﹴﺯ ﻣﻨﻪ ﻭﺟﻮ ﹴﺯ ﻋﺎ ﹺﺭ ﻏﺮﺯ ﺍﻟﺮﻳﺶ ﻭﺟﻮﺯ ﻋﺎﺭﻩ ﻭﻗﺪ ﺗﻮﺿﻊ ﺍﻟﺮّﻳﺶ ﰲ ﺃﺳﻨﻤﺘﻬﺎ ﻭﺗﻐﺮﺯ ﻓﻴﻬﺎ ﻟﻐﲑ ﺫﻟﻚ ﻭﺫﻟﻚ‬
‫ﺃﻥﱠ ﺍﳌﻠﻮﻙ ﻛﺎﻧﺖ ﲡﻌﻞ ﺍﻟﺮّﻳﺶ ﻋﻼﻣﺔ ﳊﺒﺎﺀ ﺍﳌﻠﻚ ﲢﻤﻴﻬﺎ ﺑﺬﻟﻚ ﻭﺗﺸﺮﱢﻑ ﺻﺎﺣﺒﻬﺎ ‪.‬‬

‫ﺞ ( ﻭﻟﻠﺮﱢﻳﺶ ﻣﻜﺎﻥ ﺁﺧﺮ ‪ :‬ﻭﻫﻮ ﺃﻥﹼ‬

‫ﺐ ﺍﳍِﺠﺎ ﹶﻥ ﺑﺮﻳﺸﻬﺎ ﻭﺭﹺﻋﺎﺋﻬﺎ ** ﻛﺎﻟﻠﹼﻴ ﹺﻞ ﻗﺒ ﹶﻞ ﺻَﺒﺎﺣ ِﻪ ﺍﳌﺘﺒﻠ ﹺ‬
‫ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﻳﻬ ُ‬
‫ﺶ ﺳُﻮﺩ‬
‫ﺕ ﻓﻴﻬﺎ ﻗﻮﺍﺩ َﻡ ﺭﻳ ﹴ‬
‫ﻂ ﺑﺎﻟﻈﱠﻔﹶﺮ ﻏﺮﺯ ْ‬
‫ﺍﳌﻠﻮﻙ ﺇﺫﺍ ﺟﺎﺀﻬﺗﺎ ﺍﳋﺮﺍﺋ ﹸ‬

‫ﻏﺮﺑﺎﻥ ﺍﻹﺑﻞ‬

‫ﲑ ﺑﻪ ﺍﻟﻐِﺮﺑﺎﻥ َﺷ ﹾﻄ َﺮ ﺍﳌﻮﺍﺳﻢ (‬
‫ﻚ ** ﺗﻄ ُ‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﺳﺄﺭ ﹶﻓﻊُ ﻗﻮ ﹰﻻ ﻟﻠﺤُﺼﲔ ﻭﻣﺎﻟ ٍ‬

‫ﺠﻊُ ﺍﳊﻤﺎﺋ ﹺﻢ ( ﻳﻌﲏ ِﻏﺮْﺑﺎﻥ ﺍﻟﻠﻴﻞ ﻭﺃﻣّﺎ ﻗﻮﻟﻪ ‪ :‬ﻭﺗﺮﻭﻯ ﺑﻪ‬ ‫) ﻭﺗﺮﻭﻯ ﺑﻪ ﺍﳍﻴ ُﻢ ﺍﻟﻈﻤﺎ ُﺀ ﻭﻳﻄﱠﱯ ** ﺑﺄﻣْﺜﺎِﻟِﻪ ﺍﻟﻐﺎﺯﻳ َﻦ َﺳ ْ‬
‫ﺢ ‪ ) :‬ﻋﻠِﻘﺖ ﻳﺎ ﺣﺎﺭﺙ ﻋِﻨ َﺪ ﺍﻟ ﹺﻮ ْﺭ ِﺩ ** ﲜﺎﺫﻝ ﻻ َﺭ ِﻓ ﹺﻞ ﺍﻟﺘﱠ َﺮﺩﱢﻱ ( ﻭﻻ ﻋَﻴﻲﱟ ﺑﺎﺑﺘﻨﺎﺀ‬ ‫ﺍﳍﻴ ُﻢ ﺍﻟﻈﱢﻤﺎﺀ ﻓﻤﺜﻞ ﻗﻮﻝ ﺍﳌﺎﺗ ﹺ‬
‫ﺍ ﹾﺠﻤﻟ ِﺪ ﺷﻌﺮ ﰲ ﺗﻌﺮﺽ ﺍﻟﻐﺮﺑﺎﻥ ﻟﻺﺑﻞ‬

‫ﺷﻌﺮ ﰲ ﺗﻌﺮﺽ ﺍﻟﻐﺮﺑﺎﻥ ﻟﻼﺑﻞ ﻭﻗﺎﻟﻮﺍ ﰲ ﺍﻟﺒﻌﲑ ﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻴﻪ ﺣِﻤﻞﹾٌ ﻣﻦ ﲤﺮ ﺃﻭ ﺣﺐﱟ ﻓﺘ ﹶﻘﺪﱠﻡ ﺍﻹﺑ ﹶﻞ ﺑﻔﻀﻞ ﻗﹸﻮﱠﺗﻪ‬
‫ﻚ ﺑﺎﻟﻘﻮﺩ ﺍﳌﺴﺎﻧﻴﻒ‬ ‫ﺠ ﹾﻞ ** ﻋﻠﻴ َ‬‫ﺏ ﺇ ﹾﺫ َﺣ َ‬
‫ﺖ ﻗﻮ ﹰﻻ ﻟﻠﻐﺮﺍ ﹺ‬
‫ﻭﻧﺸﺎﻃﻪ ﻓﻌﺮﺽ ﻣﺎ ﻋﻠﻴﻪ ﻟﻠﻐﺮﺑﺎﻥ ﻗﺎﻝ ﺍﻟﺮﱠﺍﺟﺰ ‪ ) :‬ﻗﺪ ﻗﻠ ُ‬
‫ﺕ ﺍﻟ ِﻐﺮْﺑﺎ ﹾﻥ (‬
‫ﺠ ﹾﻞ ) ﻳﻘ ُﺪﻣُﻬﺎ ﻛ ﱡﻞ ﻋﻼﺓ ﻣﺬﻋﺎﻥ ** ﲪﺮﺍ َﺀ ﻣﻦ ﻣُ َﻌﺮﱢﺿﺎ ِ‬
‫ﺍﻷُ ﻭَﻝ ( َﺗ َﻐﺪﱠ ﻣﺎ ﺷﺌﺖ ﻋﻠﻰ ﻏﲑ َﻋ َ‬

‫ﺃﻣﺜﺎﻝ ﰲ ﺍﻟﻐﺮﺍﺏ‬
 ‫ﺼﺮُ ِﻣ ْﻦ ﻏﹸﺮﺍﺏ ﻭ ﺃﺻﻔﻰ ﻋﻴﻨﹰﺎ ﻣﻦ ﻏﺮﺍﺏ ‪.‬‬
‫ﻭﻳﻘﺎﻝ ‪ :‬ﺃﺻﺢﱡ ﺑﺪﻧﹰﺎ ِﻣ ْﻦ ﻏﺮﺍﺏ ﻭ ﺃﺑ َ‬
‫ﺱ ﻭﺩﻭﻬﻧﺎ ** ﺣِﺮَﺍﺝٌ ﻣﻦ ﺍﻟﻈﻠﹼﻤﺎﺀ ﻳﻌﺸﻰ ﻏﹸﺮﺍﺑُﻬﺎ ( ) ﻓﺒﺘْﻨﺎ ﻛﺄﻧّﺎ َﺑﻴْﻨﻨﺎ ﻟﻄﻤﻴّﺔﹲ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﻴّﺎﺩﺓ ‪ ) :‬ﺃﻻ ﻃﺮﻗﹶﺘﻨﺎ ﹸﺃﻡﱡ ﺃﻭ ﹴ‬
‫ﻚ ﺃﻭ ﺩﺍﺭﹺﻳﱠﺔﹲ ﻭﻋﻴﺎﺑُﻬﺎ ( ﻳﻘﻮﻝ ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻐﺮﺍﺏ ﻻ ﻳﺒﺼﺮ ﰲ ﺣِﺮﺍﺝ ﺍﻟﻈﻠﻤﺎ ِﺀ ﻭﻭﺍﺣﺪ ﺍﳊِﺮﺍﺝ َﺣﺮَﺟﺔ‬ ‫ﺴ ِ‬ ‫** ﻣﻦ ﺍ ِﳌ ْ‬
‫ﻒ ﻣﻦ ﺍﻟﻈﻼﻡ ﺣِﺮﺍﺟﹰﺎ ﻭﺇﻧّﻤﺎ ﺍﳊِﺮﺍﺝُ ﻣﻦ ﺍﻟﺴﱢ ْﺪ ﹺﺭ ﻭﺃﺷﺒﺎﻩ‬ ‫ﻭﻫﻲ ﻫﺎﻫﻨﺎ ﻣﺜﹶﻞﹲ ﺣﻴﺚ ﺟﻌﻞ ﻛﻞﱠ ﺷﻲ ٍﺀ ﺍﻟﺘﻒﱠ ﻭﻛﺜ َ‬
‫ﺍﻟﺴّﺪﺭ ‪.‬‬
‫ﺏ ﻣﻊ ﺣﺪﱠِﺓ ﺑﺼﺮﻩ ﻭﺻﻔﺎﺀ ُﻣﻘﹾﻠﺘﻪ ﻓﻤﺎ ﻇﻨﱡﻚ ﺑﻐﲑﻩ ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻄﻤﺤﺎﻥ ﺍﻟﻘ ْﻴﲏﱡ ‪) :‬‬ ‫ﻳﻘﻮﻝ ‪ :‬ﻓﺈﺫﺍ ﱂ ﻳﺒﺼ ْﺮ ﻓﻴﻬﺎ ﺍﻟﻐﺮﺍ ُ‬
‫ﺻ ﹾﻔ ﻮُﻫﺎ ﱂ ﻳﻜﺪّ ﹺﺭ (‬
‫ﺇﺫﺍ ﺷﺎﺀ ﺭﺍﻋﻴﻬﺎ ﺍﺳﺘﻘﻰ ِﻣ ْﻦ ﻭﻗﻴﻌ ٍﺔ ** ﻛﻌﲔ ﺍﻟﻐﺮﺍﺏ َ‬

‫ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ ﻭﺍﻟﻮﻗﻴﻌﺔ ‪ :‬ﺍﳌﻜﺎﻥ ﺍﻟﺼﻠﺐ ﺍﻟﺬﻱ ﻳُﻤﺴﻚ ﺍﳌﺎﺀ ﻭﺍﳉﻤﻊ ﺍﻟﻮﻗﺎﺋﻊ ‪.‬‬
‫ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ ) ﺇﺫﺍ ﻣﺎ ﺍﺳﺘﺒﺎﻟﻮﺍ ﺍﳋﻴﻞ ﻛﺎﻧﺖ ﺃﻛﻔﻬﻢ ** ﻭﻗﺎﺋﻊ ﻟﻸﺑْﻮﺍ ﹺﻝ ﻭﺍﳌﺎ ُﺀ ﺃﺑ َﺮﺩُ ( ﻳﻘﻮﻝ ‪ :‬ﻛﺎﻧﻮﺍ ﰲ ﻓﻼٍﺓ‬
‫ﻓﺎﺳﺘﺒﺎﻟﻮﺍ ﺍﳋﻴﻞ ﰲ ﺃﻛﻔﻬﻢ ﻓﺸﺮﺑﻮﺍ ﺃﺑﻮﺍﳍﺎ ﻣﻦ ﺍﻟﻌﻄﺶ ‪.‬‬
‫ﻂ ** ﻋﻠﻰ ﺯ ﹶﻓ ﹴﺮ ﺩﺍ ًﺀ ﻣﻦ‬ ‫ﺖ ﻭﻗِﻴﻌﺔﹸ ﺭﺍﻫ ٍ‬
‫ﻭﻳﻘﺎﻝ ﺷﻬﺪ ﺍﻟﻮﻗﻴﻘﺔ ﻭﺍﻟﻮ ْﹾﻗﻌَﺔ ﲟﻌﻨًﻰ ﻭﺍﺣﺪ ﻗﺎﻝ ﺍﻟﺸﺎﻋ ُﺮ ‪ ) :‬ﻟﻌﻤﺮﻱ ﻟﻘﺪ ﺃﺑﻘ ْ‬
‫ﻂ ** ﻟِﻤﺮْﻭﺍﻥ ﺻﺪْﻋﹰﺎ ﺑﻴﻨﻨﺎ ﻣﺘﻨﺎﺋﻴﺎ (‬ ‫ﺖ ﻭﻗﻴﻌﺔ ﺭﺍﻫ ٍ‬
‫ﺍﻟﺸﱠﺮﱢ ﺑﺎﻗﻴﺎ ( ﻭﻗﺎﻝ ُﺯﻓﹶﺮ ﺑ ُﻦ ﺍﳊﺎﺭﺙ ‪ ) :‬ﻟﻌﻤﺮﻱ ﻟﻘﺪ ﺃﺑﻘ ْ‬

‫ﺸ ﹺﺮ ﻭ ﹾﻗ َﻌ ﹰﺔ ** ﺇﱃ ﺍﷲ ﻣﻨﻬﺎ ﺍﳌﺸﺘﻜﻰ ﻭﺍﳌﻌ ﻮﱠﻝ (‬

‫ﻑ ﺑﺎﻟﺒ ْ‬
‫ﻭﻗﺎﻝ ﺍﻷﺧﻄﻞ ‪ ) :‬ﻟﻘﺪ ﺃﻭﻗﻊ ﺍﳉﺤّﺎ ُ‬

‫ﺃﻣﺜﺎﻝ ﻣﻦ ﺍﻟﺸﻌﺮ ﻭﺍﻟﻨﺜﺮ ﰲ ﺍﻟﻐﺮﺍﺏ‬

‫ﺿﺞﱠ ِﻣ ْﻦ ﻃﹸﻮ ﹺﻝ ﻋُ ْﻤ ﹺﺮِﻩ ﺍﻷﺑﺪ ( ) ﹶﻗ ْﺪ‬

‫ﻭﰲ ﺻﺤّﺔ ﺑﺪﻥ ﺍﻟﻐﺮﺍﺏ ﻳﻘﻮﻝ ﺍﻵﺧﺮ ‪ ) :‬ﺇﻥﹼ ﻣُﻌﺎ ﹶﺫ ﺑﻦ ﻣﺴ ِﻠ ﹴﻢ ﺭﺟُﻞﹲ ** ﻗ ْﺪ َ‬
‫ﺤﺐُ ﺫﻳﻞ‬ ‫ﺴَ‬‫ﺏ ُﻋﻤْﺮ ِﻩ ُﺟ ُﺪ ُﺩ ( ) ﻳﺎ ﻧَﺴْﺮ ﻟﻘﹾﻤﺎ ﹶﻥ ﻛ ْﻢ ﺗﻌﻴﺶ ﻭﻛﻢ ** َﺗ ْ‬ ‫ﺱ ﺍﻟﺰﱠﻣﺎ ِﻥ ﻭﺍﻛﺘﻬﻞ ﺍﻟﺪّ ْﻩ ** ﺭ ﻭﺃﺛﹾﻮﺍ ُ‬
‫ﺷﺎﺏ ﺭﺃ ُ‬
‫ﺍﳊﻴﺎﺓ ﻳﺎ ﻟﹸﺒَﺪ (‬

‫) ﺳﻘﻂ ‪ :‬ﺑﻴﺖ ﺍﻟﺸﻌﺮ ( ) ﻗﺪ ﺃﺻﺒﺤﺖ ﺩﺍﺭ ﺁﺩﻡ ﺧﺮﺑﺖ ** ﻭﺃﻧﺖ ﻓﻴﻬﺎ ﻛﺄﻧﻚ ﺍﻟﻮﺗﺪ ( ) ﺗﺴﺄ ﹸﻝ ﻏِﺮﺑﺎﻧَﻬﺎ ﺇﺫﺍ‬
‫ﺏ ﻭﻗﺪﱟ‬‫ﻂ ﺣﺮّﺍ ﹴ‬ ‫ﻉ ﻭﺍﻟﺮﱠ َﻣ ُﺪ ( ﻭﻳﻘﺎﻝ ‪ :‬ﺃﺭﺽٌ ﻻ ﻳﻄﲑ ﻏﺮﺍﻬﺑﺎ ﻗﺎﻝ ﺍﻟﻨﱠﺎﺑﻐﺔ ‪َ :‬ﻭِﻟ َﺮ ْﻫ ِ‬
‫ﺖ ** ﻛﻴﻒ ﻳﻜﻮ ﹸﻥ ﺍﻟﺼﱡﺪَﺍ ُ‬ ‫َﺣﺠَﻠ ْ‬
‫ﻼ ﻳﻌﲏ ﺃﻥﹼ ﻫﺬﻩ ﺍﻷﺭﺽ ﺗﺒﻠﻎ ﻣﻦ ﺧِﺼﺒﻬﺎ ﺃﻧﱠﻪ ﺇﺫﺍ ﺩﺧﻠﻬﺎ ﺍﻟﻐﺮﺍﺏ ﱂ‬ ‫َﺳ ْﻮ َﺭﺓﹲ ﰲ ﺍﺠﻤﻟﺪ ﻟﻴﺲ ﻏﺮﺍﺑُﻬﺎ ﲟُﻄﺎ ﹺﺭ ﺟﻌﻠﻪ ﻣﺜ ﹰ‬
‫ﳜﺮُﺝ ﻣﻨﻬﺎ ﻷﻥﹼ ﻛﻞﹼ ﺷﻲ ٍﺀ ﻳﺮﻳﺪ ُﻩ ﻓﻴﻬﺎ ‪.‬‬
‫ﺕ‬
‫ﺹ ﻋِﻨﺪﻩ ** ﺷﺠَﻦٌ ﻷﻣﱢﻚ ﻣِﻦ ﺑﻨﺎ ِ‬
‫ﺾ ﻗﺮﻳﺶ ‪ ) :‬ﺇﻥﹼ ﺍﻟﻔﺮﺍﻓِﺼﺔ ﺑﻦ ﺍﻷﺣْﻮ ﹺ‬‫ﻭﰲ ﺯﻫ ﹺﻮ ﺍﻟﻐُﺮﺍﺏ ﻳﻘﻮﻝ ﺣﺴﱠﺎﻥ ﰲ ﺑﻌ ﹺ‬
‫ﺏ(‬
‫ﺖ ﺃﻧﱠﻚ ﺃﻧﺖ ﺃﻷ ُﻡ َﻣ ْﻦ ﻣﺸﻰ ** ﰲ ﻓﺤﺶ ﻣُﻮﻣِﺴ ٍﺔ ﻭﺯ ْﻫ ﹺﻮ ﻏﺮﺍ ﹺ‬
‫ﲨ ْﻌ َ‬
‫ﻋُﻘﺎﺏ ( ) ﺃ َ‬

‫ﻭﻳﻘﺎﻝ ‪ :‬ﻭﺟﺪ ﻓﻼﻥ ﹾﲤﺮَﺓ ﺍﻟﻐُﺮﺍﺏ ﻛﺄﻧّﻪ ﻳﺘّﺒﻊ ﻋﻨﺪﻫﻢ ﺃﻃﻴﺐ ﺍﻟﺘﻤﺮ ﻭﻳﻘﺎﻝ ‪ :‬ﺇﻧّﻪ َﻷ ْﺣ ﹶﺬﺭُ ِﻣ ْﻦ ﻏﺮﺍﺏ ﻭ ‪ :‬ﺃﺷﺪ‬
‫ﺳﻮﺍﺩﹰﺍ ﻣﻦ ﻏﺮﺍﺏ ﻭﻗﺪ ﻣﺪﺣﻮﺍ ﺑﺴَﻮﺍ ِﺩ ﺍﻟﻐﺮﺍﺏ ﻗﺎﻝ ﻋﻨﺘﺮﺓ ‪ ) :‬ﻓﻴﻬﺎ ﺍﺛﻨﺘﺎﻥ ﻭﺃ ْﺭَﺑﻌُﻮﻥ ﺣﻠﻮﺑَﺔ ** ﺳُﻮﺩﹰﺍ ﻛﺨﺎﻓﻴ ِﺔ‬
‫ﺏ ﺑﺄﻋﻠﻰ ﺃﻧﻔﻪ ﺍﻟ َﻐﺮَﺩﺍ (‬
‫ﺴﻤِﻬﺎ ** َﻧ ﹾﻔ َﻲ ﺍﻟﻐُﺮﺍ ﹺ‬
‫ﺻﻌُﺪﹰﺍ ِﺷ ْﺮ ِﻗﻲﱠ َﻣ ْﻨ ِ‬
‫ﺏ ﺍﻷﺳﺤﻢﹺ ( ﻭﻗﺎﻝ ﺃﺑﻮ ﺩﺅﺍﺩ ‪ ) :‬ﺗﻨﻔﻲ ﺍﳊﺼﻰ ُ‬
‫ﺍﻟﻐﺮﺍ ﹺ‬
 ‫ﺖ ﺍﻟﻄﺒﻴﺐِﻗﺬﺍﻫﺎ ﻛﺎﳌﻐﺎﺭﻳ ِﺪ ( ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﺷﺪﱠﺓ ﻣﻨﻘﺎﺭﻩ ﻭﺣﺪﱠﺓ ﺑﺼﺮﻩ ﰲ‬
‫ﻒ ** ﻓﺎﺳ ُ‬
‫ﺠ ٌ‬
‫ﺤﺞﱡ ﻣﺄﹾﻣﻮﻣ ﹰﺔ ﰲ ﻗﻌْﺮﻫﺎ ﹶﻟ َ‬
‫) َﻳ ُ‬
‫ﻏﲑ ﻫﺬﺍ ﺍﳌﻜﺎﻥ ‪.‬‬

‫ﺷﻌﺮ ﰲ ﻣﺪﻳﺢ ﺍﻟﺴﻮﺍﺩ ﻭﻗﺎﻟﻮﺍ ﰲ ﻣﺪﻳﺢ ﺍﻟﺴﻮﺍﺩ ﻗﺎﻝ ﺍﻣﺮﺅ ﺍﻟﻘﻴﺲ ‪ ) :‬ﺍﻟﻌﲔٌ ﻗﺎﺩﺣﺔ ﻭﺍﻟﻴﺪﱡ ﺳﺎﲝﺔ ** ﻭﺍﻷُﺫﹾﻥ‬
‫ﺏ ﺍﻷﺳﺪﻱ ﻗﺎﺗﻞ ﻋﺘﻴﺒﺔ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﺷﻬﺎﺏ ‪) ( :‬‬ ‫ﺐ ( ﻭﰲ ﺍﻟﺴﱠﻮﺍﺩ ﻳﻘﻮﻝ ﺭﺑﻴﱢﻌﺔ ﺃﺑُﻮ ﺫﺅﺍ ﹴ‬ ‫ﻣﺼْﻐِﻴﺔﹲ ﻭﺍﻟﻠﱠﻮ ﹸﻥ ﻏِﺮﺑﻴ ُ‬
‫ﺶ ﻻ ﻳﻜﺖﱡ ﻋﺪﻳﺪُﻩ ** ﺳُﻮ ِﺩ ﺍﳉﻠﻮﺩ ﻣﻦ‬‫ﺏ ( ) ﺇﻻﱠ ﲜﻴ ﹴ‬
‫ﺇﻥ ﺍﳌﻮﺩﺓ ﻭﺍﳍﻮﺍﺩﺓ ﺑﻴﻨﻨﺎ ** ﺧﻠﻖٌ ﻛﺴﺤ ﹺﻖ ﺍ ﹾﻟﻴُ ْﻤَﻨ ِﺔ ﺍﳌﻨﺠﺎ ﹺ‬
‫ﺏ(‬‫ﺍﳊﺪﻳ ِﺪ ﻏﻀﺎ ﹺ‬

‫ﺐ ﺍﻟﻐُﺮﺍﺏ ﻭﻗﺎﻝ ﺍﻟﻌﺮْﺟ ﱡﻲ ‪ ) :‬ﻻ ﳛﻮ ﹸﻝ ﺍﻟﻔﺆﺍ ُﺩ‬ ‫ﺷﻌﺮ ﻭﻣﺜﻞ ﰲ ﺷﻴﺐ ﺍﻟﻐﺮﺍﺏ ﻭﰲ ﺍﳌﺜﻞ ‪ :‬ﻻ ﻳﻜﻮﻥ ﺫﻟﻚ ﺣﺘّﻰ ﻳﺸﻴ َ‬
‫ﺏ ( ﻭﻗﺎﻝ ﺳﺎﻋﺪﺓ ﺑﻦ ﺟُ َﺆﻳّﺔ ‪ ) :‬ﺷﺎﺏ ﺍﻟﻐﺮﺍﺏ ﻭﻻ ﻓﺆﺍﺩﻙ ﺗﺎﺭﻙ ** َﻋ ْﻬ َﺪ‬ ‫ﻋﻨﻪ ﺑ ُﻮﺩﱟ ** ﺃﺑﺪﹰﺍ ﺃﻭ ﳛﻮ ﹶﻝ ﻟﻮﻥ ﺍﻟﻐﺮﺍ ﹺ‬
‫ﻚ ﻳُﻌِﺘﺐُ ( ﻣﻌﺎﻭﻳﺔ ﻭﺃﺑﻮ ﻫﻮﺫﺓ ﺍﻟﺒﺎﻫﻠﻲ ﻭﳑﺎ ﻳﺬﻛﺮ ﻟﻠﻐﺮﺍﺏ ﻣﺎ ﺣﺪّﺙ ﺑﻪ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻦ ﺃﰊ‬ ‫ﺏ ﻭﻻ ﻋﺘﺎﺑُ َ‬‫ﺍﻟﻐَﻀﻮ ﹺ‬
‫ﲪ ﹶﻞ ﲨْﻌﹰﺎ ﻣﻦ ﺑﺎﻫﻠﺔ ﰲ ﺳﻔﻴﻨ ٍﺔ ﰒ ﺃﻏﺮﻗﻬﻢ‬
‫ﺳﻠﻴﻢ ﺃﻥﱠ ﻣﻌﺎﻭﻳﺔ ﻗﺎﻝ ﻷﰊ ﻫﻮﺫﺓ ﺑﻦ ﴰﹼﺎﺱ ﺍﻟﺒﺎﻫﻠﻲﱢ ‪ :‬ﻟﻘﺪ ﳘﻤﺖ ﺃﻥ ﺃ ِ‬
‫ﺏ ﺍﻷﺑﻘﻊ ﻭﻛﺎﻥ ﺑﻪ ﺑﺮﺹ‬ ‫ﻓﻘﺎﻝ ﺃﺑﻮ ﻫ ْﻮﺫﺓ ‪ :‬ﺇﺫ ﹾﻥ ﻻ ﺗﺮﺿﻰ ﺑﺎﻫﻠ ﹸﺔ ﺑ ِﻌﺪِّﺗ ﹺﻬ ْﻢ ﻣﻦ ﺑﲏ ﺃﻣﻴﺔ ﻗﺎﻝ ‪ :‬ﺍﺳﻜﺖ ﺃﻳﱡﻬﺎ ﺍﻟﻐﺮﺍ ُ‬

‫ﻓﻘﺎﻝ ﺃﺑﻮ ﻫﻮﺫﺓ ‪ :‬ﺇﻥﱠ ﺍﻟﻐﺮﺍﺏ ﺍﻷﺑﻘﻊ ﺭﺑﱠﻤﺎ ﺩﺭﺝ ﺇﱃ ﺍﻟﺮﱠﲬِﺔ ﺣﱴ ﻳﻨﻘﺮ ﺩِﻣﺎﻏﻬﺎ ﻭﻳﻘﻠﻊ ﻋﻴﻨﻴﻬﺎ ﻓﻘﺎﻝ ﻳﺰﻳﺪ ﺑﻦ ﻣﻌﺎﻭﻳﺔ‬
‫‪ :‬ﺃﻻ ﺗﻘﺘﻠﻪ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻓﻘﺎﻝ ‪َ :‬ﻣ ْﻪ ﻭﻬﻧﺾ ﻣﻌﺎﻭﻳﺔ ﰒﱠ ﻭﺟﻬﻪ ﺑﻌ ُﺪ ﰲ ﺳ ﹺﺮﻳﱠﺔ ﻓﻘﺘﻞ ﻓﻘﺎﻝ ﻣﻌﺎﻭﻳﺔ ﻟﻴﺰﻳﺪ ‪ :‬ﻫﺬﺍ‬
‫ﺃﺧﻔﻰ ﻭﺃﺻﻮﺏ ‪.‬‬
‫ﺖ ُﺣﺠْﺮﹰﺍ ** ُﻳﺮﹺﻳ ﹸﻎ ﺳﻮﺍ َﺩ‬
‫ﺷﻌﺮﰲ ﻧﻘﺮ ﺍﻟﻐﺮﺍﺏ ﺍﻟﻌﻴﻮﻥ ﻭﻗﺎﻝ ﺁﺧﺮ ﰲ ﻧﻘﹾﺮ ﺍﻟﻐﺮﺍﺏ ﺍﻟﻌُﻴﻮ ﹶﻥ ‪ ) :‬ﺃﺗﻮﻋﺪ ﺃﺳﺮﰐ ﻭﺗﺮﻛ َ‬
‫ﺏ ( ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻴﱠﺔ ﰲ ﺃﻥﹼ ﺍﻟﻐﺮﺍﺏ‬
‫ﺖ ﻣﻦ ﺍﻟﻐﻨﻴﻤ ِﺔ ﺑﺎﻹﻳﺎ ﹺ‬
‫ﺶ ** ﺭﺿﻴ َ‬ ‫ﺤ ﹴ‬‫ﺏ ( ) ﻭﻟﻮ ﻻﻗﻴﺖ ﻋِﻠﺒﺎ َﺀ ﺑﻦ َﺟ ْ‬ ‫ﻋﻴﻨﻴ ِﻪ ﺍﻟﻐُﺮﺍ ُ‬
‫ﺏ ﺍﻷﻋﻮ ﹺﺭ ( ﻷﻬﻧﺎ ﲣﺎﻑ ﻣﻦ‬ ‫ﺤ ﱡﻞ ﻗﺘﻮﺩﻫﺎ ﺑﺘﻨﻮﻓ ٍﺔ ** َﻣﺮﱠﺕ ﺗﻠﻴﺢ ﻣﻦ ﺍﻟﻐُﺮﺍ ﹺ‬
‫ﻳﺴﻤﱡﻮﻧﻪ ﺍﻷﻋﻮﺭ ﺗﻄﻴﱡﺮﹰﺍ ﻣﻨﻪ ‪ ) :‬ﻭﺇﺫﺍ ُﺗ َ‬
‫ﺍﻟﻐﺮﺑﺎﻥ ﳌﺎ ﺗﻌﻠ ُﻢ ﻣﻦ ﻭﻗﻮﻋﻬﺎ ﻋﻠﻰ ﺍﻟﺪﱠﺑﺮ‬

‫ﺏ ( ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻴﱠﺔ ‪) :‬‬

‫ﺷﻌﺮ ﻓﻴﻪ ﻣﺪﺡ ﻟﻮﻥ ﺍﻟﻐﺮﺍﺏ ) ﻏﺮﺍ ﺏٌ ﻛﺎ ﹶﻥ ﺃﺳْﻮ َﺩ ﺣﺎﻟﻜﻴّﹰﺎ ** ﺃﻻ َﺳﻘﹾﻴﹰﺎ ﻟﺬﻟﻚ ِﻣ ْﻦ ﻏﹸﺮﺍ ﹺ‬
‫ﻑ ** ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻫﻮ ﺇﻻﹼ‬ ‫ﺯﻣﺎ ﹶﻥ َﻋ ﹶﻠ َﱠﻲ ﻏﺮﺍ ﺏٌ ﻏﺪﺍﻑٌ ** ﻓﻄﻴﱠﺮ ُﻩ ﺍﻟﺪﱠ ْﻫ ُﺮ ﻋﲏ ﻓﻄﺎﺭﺍ ( ) ﻓﻼ ﻳُﺒﻌ ِﺪ ﺍﻟﻠﹼﻪ ﺫﺍﻙ ﺍﻟﻐُﺪﺍ َ‬
‫ﺍﺩّﻛﺎﺭﺍ ( ) ﻓﺄﺻﺒﺢ ﻣﻮﺿﻌﻪُ ﺑﺎﺋﻀﹰﺎ ** ﻣُﺤﻴﻄﹰﺎ ﺧِﻄﺎﻣﹰﺎ ﻣُﺤﻴﻄﹰﺎ ﻋﺬﺍﺭﺍ ( ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻴّﺔ ﰲ ﻏﲑ ﺫﻟﻚ ﻭﻫﻮ ﳑﺎ ﻳُﻌﺪّ‬
‫ﻟﻠﻐﺮﺍﺏ ‪ ) :‬ﻛﺄﻥﹼ ﻋﺼﻴﻢ ﺍﻟ ﻮَﺭْﺱ ﻣﻨﻬﻦﱠ ﺟﺎﺳﺪٌ ** ﲟﺎ ﺳﺎﻝ ﻣﻦ ﻏﺮﺑﺎﻬﻧﻦﱠ ﻣﻦ ﺍﳋﻄﹾﺮ (‬

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‫ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ‬
 ‫ﺱ ﻳﻘﺎﻝ ﻓﺄﹾﺱٌ ﺣﺪﻳﺪﺓ ﺍﻟﻐﺮﺍﺏ ﻭﻗﺎﻝ‬ ‫ﻭﺍﻟﻐﺮﺍﺏ ﺿﺮﻭﺏ ﻭﻳﻘﻊ ﻫﺬﺍ ﺍﻻﺳﻢ ﰲ ﺃﻣﺎﻛﻦ ﻓﺎﻟﻐﺮﺍﺏ ﺣﺪﱡ ﺍﻟﺴﻜﲔ ﻭﺍﻟﻔﺄ ﹺ‬
‫ﻁ ﺍﻟﻌِﻀﺎ ِﻩ ﻣُﺸﺎ ﹺﺭ ُﺯ ( ﺍﳌﺸﺎﺭﺯﺓ ‪ :‬ﺍﳌﻌﺎﺩﺍﺓ ﻭﺍﳌﺨﺎﺷﻨﺔ ‪.‬‬
‫ﺍﻟﺸّﻤﺎﺥ ‪ ) :‬ﻓﺄﳓﻰ ﻋﻠﻴﻬﺎ ﺫﺍﺕ ﺣﺪﱟ ﻏﺮﺍﻬﺑﺎ ** ﻋ ُﺪﻭﱞ ﻷ ﻭْﺳﺎ ِ‬
‫ﻭﺍﻟﻐﺮﺍﺏ ‪ :‬ﺣﺪﱡ ﺍﻟﻮﺭﻙ ﻭﺭﺃﺳﻪ ﺍﻟﺬﻱ ﻳﻠﻲ ﺍﻟﻈﻬﺮ ﻭﻳﺒْﺪﺃ ﻣﻦ ﻣﺆﺧﱠﺮ ﺍﻟﺮﱢﺩﻑ ﻭﺍﳉﻤ ُﻊ ﻏِﺮﺑﺎﻥ ﻗﺎﻝ ﺫﻭ ) ﻭ ﹶﻗﺮﱠْﺑ َﻦ‬
‫ﻕ ﺍﳊﻤﺎﺋﻞ ﺑﻌ َﺪ ﻣﺎ ** ﺗَﻘﹶ ﻮﱠﺏ ﻣﻦ ﻏِﺮﺑﺎﻥ ﺃﻭﺭﺍﻛﻬﺎ ﺍﳋ ﹾﻄ ُﺮ ( ﺗﻘﻮﱠﺏ ‪ :‬ﺗﻘﺸﺮ ﻣﺎ ﻋﻠﻰ ﺃﻭﺭﺍﻛﻬﺎ ﻣﻦ ﺳ ﹾﻠﺤِﻬﺎ‬
‫ﺑﺎﻟﺰﱡﺭ ﹺ‬
‫ﻭﺑﻮﳍﺎ ﻣﻦ ﺿﺮﻬﺑﺎ ﺑﺄﺫﻧﺎﻬﺑﺎ ‪.‬‬

‫ﻏﺮﺍﺏ ﺍﻟﺒﲔ‬

‫ﻭﻛﻞﹼ ﻏﺮﺍﺏ ﻓﻘﺪ ﻳﻘﺎﻝ ﻟﻪ ﻏﺮﺍﺏ ﺍﻟﺒﲔ ﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ ﺑﻪ ﺍﻟﺸﺆﻡ ﺃﻣّﺎ ﻏﺮﺍﺏ ﺍﻟﺒﲔ ﻧﻔﺴﻪ ﻓﺈﻧﱠﻪ ﻏﺮﺍ ﺏٌ ﺻﻐﲑ ﻭﺇﻧﱢﻤﺎ ﻗﻴﻞ‬
‫ﻉ‬
‫ﻟﻜﻞﱢ ﻏﺮﺍﺏ ﻏﺮﺍﺏ ﺍﻟﺒﲔ ﻟﺴﻘﻮﻃﻬﺎ ﰲ ﻣﻮﺍﺿ ﹺﻊ ﻣﻨﺎﺯﳍﻢ ﺇﺫﺍ ﺑﺎﻧﻮﺍ ﻋﻨﻬﺎ ﻗﺎﻝ ﺃﺑﻮ ﺧﻮﻟﺔ ﺍﻟﺮﱢﻳﺎﺣﻲّ ‪ ) :‬ﻓﻠﻴﺲ ﺑﲑﺑﻮ ﹴ‬
‫ﺇﱃ ﺍﻟﻌﻘﹾﻞ ﻓﺎﻗﹶﺔﹲ ** ﻭﻻ ﺩَﻧﺲ ﻳﺴﻮﺩﱡ ﻣﻨﻪ ﺛﻴﺎﺑُﻬﺎ ( ) ﻓﻜﻴﻒ ﺑﻨﻮﻛﻲ ﻣﺎﻟﻚ ﺇﻥ ﻛﻔﺮﰎ ** ﳍﻢ ﻫﺬﻩ ﺃﻡ ﻛﻴﻒ ﺑﻌ ُﺪ‬
‫ﲔ ﻏﺮﺍﻬﺑﺎ ( ‪ ) ٤‬ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻋﻘﺒﺔ ﻭﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ‬
‫ﺐ ﺇﻻﹼ ﺑﺒ ﹺ‬
‫ﺧِﻄﺎﻬﺑﺎ ( ) َﻣﺸَﺎﺋﻢ ﻟﻴﺴُﻮﺍ ﻣُﺼﻠﺤﲔ ﻋﺸﲑ ﹰﺓ ** ﻭﻻ ﻧﺎﻋ ﹴ‬
‫ﺏ ﻣﻦ ﺷﺮﺍ ﹺﺭ ﺍﻟﻄﱠﲑ ﻣﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﺍﳊﺴﻦ ﻗﺎﻝ ‪ :‬ﻛﺎﻥ ﺍﺑ ُﻦ ﺍﻟﺰﺑﲑ ﻳﻘﻌﺪ ﻣﻊ‬‫ﺍﻟﺰﺑﲑ ( ﻭﻣﻦ ﺍﻟﺪﱠﻟﻴﻞ ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﻐﺮﺍ َ‬
‫ﻣﻌﺎﻭﻳﺔ ﻋﻠﻰ ﺳﺮﻳﺮﻩ ﻓﻼ ﻳﻘﺪﺭ ﻣﻌﺎﻭﻳﺔ ﺃﻥ ﳝﺘﻨﻊ‬

‫ﻣﻨﻪ ﻓﻘﺎﻝ ﺫﺍﺕ ﻳﻮ ﹴﻡ ‪ :‬ﺃﻣﺎ ﺃﺣﺪٌ ﻳﻜﻔﻴﲏ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ﻓﻘﺎﻝ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻋﻘﺒﺔ ‪ :‬ﺃﻧﺎ ﺃﻛﻔﻴﻜﻪ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻓﺴﺒﻖ ﻓﻘﻌﺪ‬
‫ﰲ ﻣﻘﻌﺪﻩ ﻋﻠﻰ ﺍﻟﺴﺮﻳﺮ ﻭﺟﺎﺀ ﺍﺑﻦ ) ﺗﺴﻤّﻰ ﺃﺑﺎﻧﹰﺎ ﺑﻌﺪ ﻣﺎ ﻛﺎﻥ ﻧﺎﻓﻌﹰﺎ ** َﻭ ﹶﻗ ْﺪ ﻛﺎﻥ ﺫﹶﻛﹾﻮﺍﻥﹲ ﺗﻜﻨّﻰ ﺃﺑﺎ ﻋﻤﺮﹺﻭ (‬
‫ﻑ‬
‫ﲑ ( ) ﻭﻻ ﻋُﺮ َ‬‫ﺕ ﻋﻠﻴْﻜ ْﻢ ** ﺻ ِﻔﻴﱠﺔﹸ ﻣﺎ ﻋُ ِﺪﺩْﰎ ﰲ ﺍﻟﻨﱠﻔ ﹺ‬
‫ﻓﺎﳓﺪ َﺭ ﺍﻟﻮﻟﻴ ُﺪ ﺣﱴ ﺻﺎﺭ ﻣﻌﻪ ﰒ ﻗﺎﻝ ‪ ) :‬ﻭﻟﻮﻻ ُﺣﺮﱠﺓ ﻣ َﻬ َﺪ ْ‬
‫ﲑ ﰲ ﺍﻟﻄﻴﻮﺭ (‬‫ﲑ ﻭﻻ ﺃﺑﻮﻩ ** ﻭﻻ ﺟﻠﺲ ﺍﻟﺰﺑﲑ ﻋﻠﻰ ﺍﻟﺴﺮﻳﺮ ( ) ﻭﺩﺩْﻧﺎ ﺃﻥﱠ ﺃﻣّﻜﻢ ﻏﺮﺍﺏ ** ﻓﻜﻨﺘﻢ ﺷﺮﱠ ﻃ ﹴ‬ ‫ﺍﻟﺰﺑ ُ‬

‫ﺍﻟﻘﻮﺍﻃﻊ ﻭﺍﻷﻭﺍﺑﺪ‬

‫ﻗﺎﻝ ﺃﺑﻮ ﺯﻳﺪ ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺸﺘﺎﺀ ﻗﻄﻌﺖ ﺇﻟﻴﻨﺎ ﺍﻟﻐﺮﺑﺎﻥ ﺃﻱ ﺟﺎﺀﺕ ﺑﻼﺩﻧﺎ ﻓﻬﻲ ﻗﻮﺍﻃ ُﻊ ﺇﻟﻴﻨﺎ ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﺼﻴﻒ ﻓﻬﻲ‬
‫ﺭﻭﺍﺟﻊ ﻭﺍﻟﻄﲑ ﺍﻟﱵ ﺗﻘﻴﻢ ﺑﺄﺭﺽ ﺷﺘﺎﺀﻫﺎ ﻭﺻﻴﻔﻬﺎ ﺃﺑﺪﹰﺍ ﻓﻬﻲ ﺍﻷﻭﺍﺑﺪ ﻭﺍﻷﻭﺍﺑﺪ ﺃﻳﻀﹰﺎ‬

‫ﻫﻲ ﺍﻟﺪﻭﺍﻫﻲ ﻳﻘﺎﻝ ﺟﺎﺀﻧﺎ ﺑﺂﺑﺪﺓ ﻭﻣﻨﻬﺎ ﺃﻭﺍﺑﺪ ﺍﻟﻮﺣْﺶ ﻭﻣﻨﻬﺎ ﺃﻭﺍﺑﺪ ﺍﻷﺷﻌﺎﺭ ﻭﺍﻷﻭﺍﺑﺪ ﺃﻳﻀﹰﺎ ‪ :‬ﺍﻹﺑﻞ ﺇﺫﺍ ﺗﻮﺣﱠﺶ‬
‫ﻣﻨﻬﺎ ﺷﻲﺀٌ ﻓﻠﻢ ﻳُﻘﺪ َﺭ ﻋﻠﻴﻪ ﺇﻻ ﺑﻌﻘﹾﺮ ﻭﺃﻧﺸﺪ ﺃﺑﻮ ﺯﻳﺪ ﰲ ﺍﻷﻭﺍﺑﺪ ‪ ) :‬ﻭﻣَﻨْﻬﻞ َﻭ َﺭﺩْﺗﻪ ﺍﻟﺘﻘﺎﻃﺎ ** ﻃﺎ ﹴﻡ ﻓﻠ ْﻢ ﺃ ﹾﻟ َﻖ ﺑﻪ‬
‫ﹸﻓﺮﱠﺍﻃﺎ ( ﺇﻻﱠ ﺍﻟﻘﻄﺎ ﺃﻭﺍﺑﺪﹰﺍ ﻏﻄﺎﻃﺎ‬

‫ﺻﻮﺕ ﺍﻟﻐﺮﺍﺏ‬

‫ﻭﻳﻘﺎﻝ ﻧﻐﻖ ﺍﻟﻐﺮﺍﺏ ﻳﻨﻐِﻖ ﻧﻐﻴﻘﹰﺎ ﺑﻐﲔ ﻣﻌﺠﻤﺔ ﻭﻧﻌﺖ ﻳﻨﻌﺐ ﻧﻌﻴﺒﹰﺎ ﺑﻌﲔ ﻏﲑ ﻣﻌﺠﻤﺔ ﻓﺈﺫﺍ ﻣﺮّﺕ ﻋﻠﻴﻪ ﺍﻟﺴﱢﻨﻮﻥ‬
‫ﻕ ﻛﺄﻧّﻬﺎ **‬
‫ﺕ ﺑﺎﻟﻔﺮﺍ ﹺ‬
‫ﺴَﺘﺸْﺤﺠﺎ ٍ‬
‫ﺍﻟﻜﺜﲑﺓ ﻭﻏﻠﻆ ﺻﻮﺗﻪ ﻗﻴﻞ ﺷﺤَﺞ ﻳﺸﺤﺞ ﺷﺤﻴﺠﺎﹰ ﻭﻗﺎﻝ ﺫﻭ ﺍﻟﺮﱡﻣﱠﺔ ‪ ) :‬ﻭ ُﻣ ْ‬
‫ﻣﺜﺎﻛﻴ ﹸﻞ ﻣﻦ ﺻُﻴّﺎﺑ ِﺔ ﺍﻟﻨﱡﻮﺏ ُﻧ ﻮﱠﺡ ( ﻭﺍﻟﻨﱡﻮﺑﺔ ﺗﻮﺻﻒ ﺑﺎﳉﺰﻉ ‪.‬‬
 ‫ﺃﺛﺮ ﺍﻟﺒﺎﺩﻳﺔ ﰲ ﺭﺟﺎﻝ ﺍﻟﺮﻭﻡ ﻭﺍﻟﺴﻨﺪ ﻭﺃﺻﺤﺎﺏ ﺍﻹﺑﻞ ﻳﺮﻏﺒﻮﻥ ﰲ ﺍﲣﺎﺫ ﺍﻟﻨﻮﺑﺔ ﻭﺍﻟﱪﺑﺮ ﻭﺍﻟﺮﱡﻭﻡ ﻟﻺﺑﻞ ﻳﺮﻭﻥ ﺃﻬﻧﻢ‬
‫ﻳﺼﻠﺤﻮﻥ ﻋﻠﻰ ﻣﻌﺎﻳﺸﻬﺎ ﻭﺗﺼﻠﺢ ﻋﻠﻰ ﻗﻴﺎﻣﻬﻢ ﻋﻠﻴﻬﺎ ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﻌﺠﺐ ﺃﻥﱠ ﺭﺟﺎﻝ ﺍﻟﺮﱡﻭﻡ ﺗﺼﻠﺢ ﰲ ﺍﻟﺒﺪﻭ ﻣﻊ ﺍﻹﺑﻞ ﻭﺩﺧﻮﻝ ﺍﻹﺑﻞ ﺑﻼﺩ ﺍﻟﺮﻭﻡ ﻫﻮ ﻫﻼﻛﻬﺎ ﻓﺄﻣّﺎ ﺍﻟﺴﻨﺪ ﻓﺈﻥﱠ‬
‫ﺢ ﻣﻦ ﺃﰊ َﻣﻬْﺪﻳّﺔ ﻭﻣﻦ ﺃﰊ ﻣﻄﺮﻑ ﺍﻟﻐﻨﻮﻱّ‬ ‫ﺍﻟﺴﱢﻨﺪﻱﱠ ﺻﺎﺣﺐ ﺍﳋﺮْﺑﺔ ﺇﺫﺍ ﺻﺎﺭ ﺇﱃ ﺍﻟﺒﺪﻭ ﻭﻫﻮ ﻃﻔﻞ ﺧﺮﺝ ﺃﻓﺼ َ‬
‫ﻑ ﻻ ﺗﺮﻯ ﺑﺎﻟﺒﺼﺮﺓ ﺻ ْﻴ َﺮ ِﻓﻴّﹰﺎ ﺇﻻ ﻭﺻﺎﺣﺐ ﻛﻴﺴﻪ ِﺳﻨْﺪﻱﱞ ‪.‬‬
‫ﻭﳍﻢ ﻃﺒﻴﻌﺔ ﰲ ﺍﻟﺼﱠ ْﺮ ِ‬

‫ﱐ‬
‫ﻧﺒﻮﻍ ﺃﻫﻞ ﺍﻟﺴﻨﺪ ﻭﺍﺷﺘﺮﻯ ﳏﻤّﺪ ﺑﻦ ﺍﻟﺴّﻜﻦ ﺃﺑﺎ َﺭ ﻭْﺡ ﻓﺮَﺟﹰﺎ ﺍﻟﺴﱢﻨﺪﻱ ﻓﻜﺴﺐ ﻟﻪ ﺍﳌﺎﻝ ﺍﻟﻌﻈﻴﻢ ﻓﻘﻞﱠ ﺻﻴﺪﻻ ﱞ‬
‫ﻋﻨﺪﻧﺎ ﺇﻻﹼ ﻭﻟﻪ ﻏﻼ ُﻡ ﺳﻨﺪﻱﱞ ﻓﺒﻠﻐﻮﺍ ﺃﻳﻀﹰﺎ ﰲ ﺍﻟَﺒﺮْﻬﺑﺎﺭ ﻭﺍﳌﻌﺮﻓﺔ ﺑﺎﻟﻌﻘﺎﻗﲑ ﻭﰲ ﺻﺤّﺔ ﺍﳌﻌﺎﻣﻠﺔ ﻭﻟﻠﺴﱢﻨ ِﺪ ﰲ ﺍﻟﻄﺒﺦ‬
‫ﻃﺒﻴﻌﺔ ﻣﺎ ﺃﻛﺜﺮ ﻣﺎ ﻳﻨﺠﺒﻮﻥ ﻓﻴﻪ ‪.‬‬
‫ﻭﻗﺪ ﻛﺎﻥ ﳛﲕ ﺑﻦ ﺧﺎﻟﺪ ﺃﺭﺍﺩ ﺃﻥ ﳛﻮﱢﻝ ﺇﺟﺮﺍﺀ ﺍﳋﻴﻞ ﻋﻦ ﺻﺒﻴﺎﻥ ﺍﳊﺒﺸﺎﻥ ﻭﺍﻟﻨﱡﻮﺑﺔ ﺇﱃ ﺻﺒﻴﺎﻥ ﺍﻟﺴﻨﺪ ﻓﻠﻢ ﻳﻔﻠﺤﻮﺍ‬
‫ﻓﻴﻪ ﻭﺃﺭﺍﺩ ﲢﻮﻳﻞ ﺭﺟﺎﻝ ﺍﻟﺴّﻨﺪ ﺇﱃ ﻣﻮﺿﻊ ﺍﻟﻔﺮﱠﺍﺷﲔ ﻣﻦ ﺍﻟﺮﱡﻭﻡ ﻓﻠﻢ ﻳﻔﻠﺤﻮﺍ ﻓﻴﻪ (‬
‫ﻭﰲ ﺍﻟﺴﱢﻨﺪ ﺣﻠﻮﻕ ﺟﻴﺎﺩ ﻭﻛﺬﻟﻚ ﺑﻨﺎﺕ ﺍﻟﺴﻨﱢﺪ ‪.‬‬

‫ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ ﻭﺍﻟﻐﺮﺍﺏ ﻳﺴﻤّﻰ ﺃﻳﻀﹰﺎ ﺣﺎﲤﹰﺎ ﻭﻗﺎﻝ ﻋﻮﻑ ﺑﻦ ﺍﳋﺮﹺﻉ ‪ ) :‬ﻭﻟﻜﻨّﻤﺎ ﺃﻫْﺠُﻮ ﺻﻔﻲّ ﺑﻦ ﺛﺎﺑﺖ **‬
‫ﺖ ﻻ ** ﺃﻏﺪُﻭ ﻋﻠﻰ ﻭﺍﻕ‬
‫ﲑ ﺣﺎﲤﺎ ( ﻭﻗﺎﻝ ﺍﳌﺮﻗﱢﺶ ﻣﻦ ﺑﲏ ﺳﺪُﻭﺱ ‪ ) :‬ﻭﻟﻘﺪ ﻏﹶﺪﻭ ﺕُ ﻭﻛﻨ ُ‬ ‫َﻣﹶﺜﺒﱠﺠ ﹰﺔ ﻻﻗﺖ ﻣﻦ ﺍﻟﻄﱠ ﹺ‬
‫ﻭﺣﺎﰎ ( ) ﻓﺈﺫﺍ ﺍﻷﺷﺎﺋﻢُ ﻛﺎﻷﻳﺎ ** ِﻣ ﹺﻦ ﻭﺍﻷﻳﺎ ِﻣﻦُ ﻛﺎﻷﺷﺎﺋِﻢْ ( ) ﻭﻛﺬﺍﻙ ﻻ ﺧﲑٌ ﻭﻻ ** ﺷﺮﱞ ﻋﻠﻰ ﺃﺣ ٍﺪ ﺑﺪﺍِﺋ ْﻢ (‬

‫ﱐ ﺍﻟﻴﻮﻡ ﻭﺍﻕ ﻭﺣﺎ ﹸﰎ ( ) ﻭﻟﻜﻨّﻪ ﳝﻀﻲ‬‫ﺏ ﺇﺫﺍ ﺷﺪّ ﺭﺣْﻠﻪ ** ﻳﻘﻮ ﹸﻝ ﻋﺪﺍ ﹺ‬ ‫ﻭﺃﻧﺸﺪ ﳋﹸﺜﻴﻢ ﺑﻦ ﻋَﺪﻱﱟ ‪ ) :‬ﻭﻟﻴﺲ ﻬﺑﻴّﺎ ﹴ‬
‫ﺕ ﺍﳋﹸﺜﺎ ﹺﺭﻡُ ( ﻭﺍﳋﺜﺎﺭﻡ ‪ :‬ﻫﻮ ﺍﳌﺘﻄﻴﱢﺮ ﻣﻦ ﺍﻟﺮﱢﺟﺎﻝ ﻭﺃﻣﺎ ﻗﻮﻟﻪ ‪ :‬ﻭﺍﻕ‬ ‫ﺻﺪﱠ ﻋ ْﻦ ﺗﻠﻚ ﺍﳍﻨﺎ ِ‬
‫ﻋﻠﻰ ﺫﺍﻙ ﻣُﻘﺪﻣﹰﺎ ** ﺇﺫﺍ َ‬
‫ﻭﺣﺎ ﹸﰎ ﻓﺤﺎﰎ ﻫﻮ ﺍﻟﻐﺮﺍﺏ ﻭﺍﻟﻮﺍﻗﻲ ﻫﻮ ﺍﻟﺼﱠﺮﺩ ﻛﹶﺄﻧﱠﻪ ﻳﺮﻯ ﺃﻥﹼ ﺍﻟﺰﱠﺟْﺮ ﺑﺎﻟﻐﺮﺍﺏ ﺇﺫﺍ ﺍﺷﺘﻖﱠ ﻣﻦ ﺍﲰﻪ ﺍﻟ َﻐﺮْﺑﺔ‬
‫ﻭﺍﻻﻏﺘﺮﺍﺏ ﻭﺍﻟﻐﺮﻳﺐ ﻓﺈﻥﱠ ﺫﻟﻚ ﺣﺘﻢ ﻭﻳﺸﺘﻖ ﻣﻦ ﺍﻟﺼﱡﺮَﺩ ﺍﻟﺘﺼﺮﻳﺪ ﻭﺍﻟﺼﱠﺮَﺩ ﻭﻫﻮ ﺍﻟﱪﺩ ﻭﻳﺪﻟﻚ ﻋﻠﻰ ﺫﻟﻚ ﻗﻮﻟﻪ‬
‫ﺖ ‪ :‬ﺃﺗﺼﺮﻳﺪٌ ﻭﺷﺤﻂﹲ‬
‫ﺕ ﺍﻟﺒ ْﻴ ﹺﻦ ﻣﻨﻬﺎ ﻏﺮﺍﺑُﻬﺎ ( ) ﻓﻘﻠ ُ‬
‫ﻂ ** ﻭﺻﺎﺡ ﺑﺬﺍ ِ‬‫ﺼ ﹺﻦ ﺷ ْﻮ َﺣ ٍ‬
‫‪ ) :‬ﺩﻋﺎ ﺻَﺮ ٌﺩ ﻳﻮﻣﹰﺎ ﻋﻠﻰ ﻏ ْ‬
‫ﻭﻏﺮْﺑﺔ ** ﻓﻬﺬﺍ ﻟﻌﻤﺮﻱ ﻧﺄﻳُﻬﺎ ﻭﺍﻏﺘِﺮﺍﺑُﻬﺎ (‬

‫ﻂ‪.‬‬
‫ﻂ ﻣﻦ ﺍﻟﺸﱠ ﻮْﺣ ِ‬
‫ﺤﹶ‬
‫ﺏ ﻭﺍﻟﺸﱠ ْ‬
‫ﻓﺎﺷﺘﻖّ ﺍﻟﺘﱠﺼْﺮﻳ َﺪ ﻣﻦ ﺍﻟﺼﱡ َﺮ ِﺩ ﻭﺍ ﹾﻟ ُﻐﺮْﺑ ﹶﺔ ِﻣ َﻦ ﺍ ﹾﻟﻐُﺮﺍ ﹺ‬
‫ﻭﻳﻘﺎﻝ ﺃﹸﻏﺮﺏ ﺍﻟﺮّﺟُﻞ ‪ :‬ﺇﺫﺍ ﺍﺷﺘﺪﱠ ﻣﺮﺿﻪ ﻓﻬﻮ ﻣُﻐْﺮَﺏ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﺍﻟﻌﻨﻘﺎﺀ ﺍﳌﻐْﺮﹺﺏ ﺍﻟﻌﻘﺎﺏ ﻷﻬﻧﺎ ﲡﻲﺀ ﻣﻦ ﻣﻜﺎﻥ ﺑﻌﻴﺪ ‪.‬‬
‫ﺃﺻﻞ ﺍﻟﺘﻄﲑ ﰲ ﺍﻟﻠﻐﺔ ﻗﺎﻝ ‪ :‬ﻭﺃﺻﻞ ﺍﻟﺘﻄﻴﱡﺮ ﺇﳕﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﻄﹼﲑ ﻭﻣﻦ ﺟﻬﺔ ﺍﻟﻄﲑ ﺇﺫﺍ ﻣﺮﱠ ﺑﺎﺭﺣﹰﺎ ﺃ ْﻭ ﺳﺎﳓﹰﺎ ﺃﻭ ﺭﺁﻩ‬
‫ﻳﺘﻔﻠﻰ ﻭﻳﻨَﺘﺘِﻒ ﺣﱴ ﺻﺎﺭﻭﺍ ﺇﺫﺍ ﻋﺎﻳﻨﻮﺍ ﺍﻷﻋﻮ َﺭ ﻣﻦ ﺍﻟﻨّﺎﺱ ﺃﻭ ﺍﻟﺒﻬﺎﺋﻢ ﺃﻭ ﺍﻷﻋﻀﺐ ﺃﻭ ﺍﻷﺑﺘﺮ ﺯﺟﺮﻭﺍ ﻋﻨﺪ ﺫﻟﻚ‬
 ‫ﻭﺗﻄﻴﱠﺮﻭﺍ ﻋﻨﺪﻫﺎ ﻛﻤﺎ ﺗﻄﻴﱠﺮﻭﺍ ﻣﻦ ﺍﻟﻄﲑ ﺇﺫﺍ ﺭﺃﻭﻫﺎ ﻋﻠﻰ ﺗﻠﻚ ﺍﳊﺎﻝ ﻓﻜﺎﻥ ﺯﺟﺮ ﺍﻟﻄﹼﲑ ﻫﻮ ﺍﻷﺻﻞ ﻭﻣﻨﻪ ﺍﺷﺘﻘﻮﺍ‬
‫ﺍﻟﺘﻄﻴّﺮ ﰒﱠ ﺍﺳﺘﻌﻤﻠﻮﺍ ﺫﻟﻚ ﰲ ﻛﻞﱢ ﺷﻲﺀ ‪.‬‬
‫ﻭﺍﻟﻐﺮﺍﺏ ﻟﺴﻮﺍﺩﻩ ﺇﻥ ﻛﺎﻥ ﺃﺳﻮﺩ ﻭﻻﺧﺘﻼﻑ ﻟﻮﻧﻪ ﺇﻥ ﻛﺎﻥ ﺃﺑﻘﻊ ﻭﻷﻧّﻪ ﻏﺮﻳﺐ ﻳﻘﻄﻊ ﺇﻟﻴﻬﻢ ﻭﻷﻧّﻪ ﻻ (‬
‫ﻳﻮﺟﺪ ﰲ ﻣﻮﺿﻊ ﺧﻴﺎﻣﻬﻢ‬

‫ﻳﺘﻘﻤﱠﻢ ﺇﻻﱠ ﻋﻨﺪ ﻣﺒﺎﻳﻨﺘﻬﻢ ﳌﺴﺎﻛﻨﻬﻢ ﻭﻣﺰﺍﻳﻠﺘﻬﻢ ﻟﺪﻭﺭﻫﻢ ﻭﻷﻧّﻪ ﻟﻴﺲ ﺷﻲﺀٌ ﻣﻦ ﺍﻟﻄﲑ ﺃﺷﺪﱠ ﻋﻠﻰ ﺫﻭﺍﺕ ﺍﻟﺪﱠﺑﺮ ﻣﻦ‬
‫ﺇﺑﻠﻬﻢ ﻣﻦ ﺍﻟﻐﺮﺑﺎﻥ ﻭﻷﻧﻪ ﺣﺪﻳ ُﺪ ﺍﻟﺒﺼﺮ ﻓﻘﺎﻟﻮﺍ ﻋﻨﺪ ﺧﻮﻓﻬﻢ ﻣﻦ ﻋﻴﻨﻪ ﺍﻷﻋﻮﺭ ﻛﻤﺎ ﻗﺎﻟﻮﺍ ‪ :‬ﻏﺮﺍﺏ ﻻﻏﺘﺮﺍﺑﻪ ﻭﻏﺮﺑﺘﻪ‬
‫ﻭﻏﺮﺍﺏ ﺍﻟﺒﲔ ﻷﻧﱠﻪ ﻋﻨﺪ ﺑﻴﻨﻮﻧﺘﻬﻢ ﻳﻮﺟﺪ ﰲ ﺩُﻭﺭﻫﻢ ‪.‬‬
‫ﺐ ﻭﻓﻘﺎﺭ‬
‫ﻭﻳﺴﻤﱡﻮﻧﻪ ﺍﺑﻦ ﺩﺍﻳﺔ ﻷﻧّﻪ ﻳﻨﻘﺐ ﻋﻦ ﺍﻟﺪﱠﺑﺮ ﺣﺘﱠﻰ ﻳﺒﻠﻎ ﺇﱃ ﺩﺍﻳﺎﺕ ﺍﻟﻌﻨﻖ ﻭﻣﺎ ﺍﺗﺼﻞ ﻬﺑﺎ ﻣﻦ ﺧﺮﺯﺍﺕ ﺍﻟﺼﱡﻠ ﹺ‬
‫ﺍﻟﻈﻬﺮ ‪ ) .‬ﻣﺮﺍﻋﺎﺓ ﺍﻟﺘﻔﺎ ﺅُﻝ ﰲ ﺍﻟﺘﺴﻤﻴﺔ ( ﻭﻟﻠﻄﱠﻴَﺮﺓ ﲰﱠﺖ ﺍﻟﻌﺮﺏ ﺍﳌﻨﻬﻮﺵ ﺑﺎﻟﺴﱠﻠﻴﻢ ﻭﺍﻟﱪّﻳّﺔ ﺑﺎﳌﻔﺎﺯﺓ ﻭﻛﻨﻮﺍ ﺍﻷﻋﻤﻰ‬
‫ﺃﺑﺎ ﺑﺼﲑ ﻭﺍﻷﺳﻮﺩ ﺃﺑﺎ ﺍﻟﺒﻴﻀﺎﺀ ﻭﲰّﻮﺍ ﺍﻟﻐﺮﺍﺏ ﲝﺎﰎ ﺇﺫ ﻛﺎﻥ ﳛﺘﻢ ﺍﻟﺰّﺟﺮ ﺑﻪ ﻋﻠﻰ ﺍﻷﻣﻮﺭ ﻓﺼﺎﺭ ﺗﻄﻴﱡﺮﻫﻢ ﻣﻦ‬
‫ﺕ ﺃﻟﻮﺍﻥ ﻭﲨﻴ ﹺﻊ ﺫﻟﻚ ﺩﻭﻥ ﺍﻟﺘﱠﻄﻴﱡ ﹺﺮ ﺑﺎﻟﻐﺮﺍﺏ‬
‫ﺍﻟﻘﻌﻴﺪ ﻭﺍﻟﻨﱠﻄﻴﺢ ﻭﻣﻦ ﺟﺮﺩ ﺍﳉﺮﺍﺩ ﻭﻣﻦ ﺃﻥ ﺍﳉﺮﺍﺩﺓ ﺫﺍ ُ‬

‫‪ ) ٤‬ﺿﺮﻭﺏ ﻣﻦ ﺍﻟﻄﱢﻴَﺮﺓ ( ﻭﻹﳝﺎﻥ ﺍﻟﻌﺮﺏ ﺑﺒﺎﺏ ﺍﻟﻄﱢﲑﺓ ﻭﺍﻟﻔﺄﻝ ﻋ ﹶﻘﺪُﻭﺍ ﺍﻟﺮﱠﺗﺎﺋﻢ ﻭﻋﺸﱠﺮﻭﺍ ﺇﺫﺍ ﺩﺧﻠﻮﺍ ﺍﻟﻘﺮﻯ‬
‫ﺗﻌﺸﲑ ﺍﳊﻤﺎﺭ ‪٤‬‬

‫ﻗﺎﻋﺪﺓ ﰲ ﺍﻟﻄﲑﺓ‬

‫ﻭَﻳ ُﺪ ﱡﻝ ﻋﻠﻰ ﺃﻬﻧﻢ ﻳﺸﺘﻘﹸﻮﻥ ﻣﻦ ﺍﺳﻢ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻳﻌﺎﻳﻨﻮﻥ ﻭﻳﺴﻤﻌﻮﻥ ﻗﻮ ﹸﻝ ﺳَ ﻮّﺍﺭ ﺍﺑﻦ ﺍﳌﻀﺮّﺏ ‪ ) :‬ﺗﻐﻨّﻰ ﺍﻟﻄﺎﺋﺮﺍﻥ‬
‫ﺏ ﻭﺑﺎ ِﻥ (‬
‫ﲔ ﻟﻴﻠﻰ ** ﻋﻠﻰ ﻏﺼﻨﲔ ﻣﻦ ﹶﻏ ْﺮ ﹺ‬
‫ﺑﺒ ﹺ‬

‫ﲑ ﺩﺍ ِﻥ ( ﻓﺎﺷﺘﻖﱠ ﻛﻤﺎ ﺗﺮﻯ ﺍﻻﻏﺘﺮﺍﺏ ﻣﻦ ﺍﻟ َﻐﺮْﺏ‬ ‫ﺖ ﺳُﻠﻴﻤﻰ ** ﻭﰲ ﺍﻟ َﻐﺮْﺏ ﺍﻏﺘﺮﺍﺏٌ ﻏ ُ‬ ‫) ﻓﻜﺎﻥ ﺍﻟﺒﺎ ﹸﻥ ﺃﻥ ﺑﺎﻧ ْ‬
‫ﻭﺍﻟﺒﻴﻨُﻮﻧﺔ ﻣﻦ ﺍﻟﺒﺎﻥ ‪.‬‬
‫ﺡ ( ) ﻓﺄﻣﱠﺎ ﺍﻟﻌُﻘﺎﺏ ﻓﻬﻲ‬
‫ﻭﻗﺎﻝ ﺟﺮﺍﻥ ﺍﻟﻌﻮﺩ ‪ ) :‬ﺟﺮﻯ ﻳﻮﻡ ُﺭﺣْﻨﺎ ﺑﺎﳉﻤﺎﻝ ُﻧ ﹺﺰﻓﱡﻬﺎ ** ﻋُﻘﺎﺏٌ ﻭ َﺷﺤﱠﺎﺝ ﻣﻦ ﺍﻟﺒﲔ َﻳﺒْﺮ ُ‬
‫ﺝ ﻫﻮ ﺍﻟﻐﺮﺍﺏ‬ ‫ﺡ ( ﻓﻠﻢ ﳚﺪ ﰲ ﺍﻟﻌُﻘﺎﺏ ﺇﻻﹼ ﺍﻟﻌﻘﻮﺑﺔ ﻭﺟﻌﻞ ﺍﻟﺸﱠﺤﺎ َ‬ ‫ﻣﻨﻬﺎ ﻋﻘﻮﺑﺔ ** ﻭﺃﻣّﺎ ﺍﻟﻐُﺮﺍﺏ ﻓﺎﻟﻐﺮﻳﺐ ﺍﳌﻄ ﻮﱠ ُ‬
‫ﺍﻟﺒﺎﺭﺡ ﻭﺻﺎﺣﺐ ﺍﻟﺒﲔ ﻭﺍﺷﺘﻖﱠ ﻣﻨﻪ ﺍﻟﻐﺮﻳﺐ ﺍﳌﻄ ﻮّﺡ ‪.‬‬
‫ﻭﺭﺃﻯ ﺍﻟﺴﱠﻤﻬﺮﻱﱡ ﻏﺮﺍﺑﹰﺎ ﻋﻠﻰ ﺑﺎﻧ ٍﺔ ﻳﻨﺘﻒ ﺭﻳﺸﻪ ﻓﻠﻢ ﳚﺪ ﰲ ﺍﻟﺒﺎﻥ ﺇﻻﹼ ﺍﻟﺒﻴﻨﻮﻧﺔ ﻭﻭﺟﺪ ﰲ ﺍﻟﻐﺮﺍﺏ ﲨﻴﻊ ﻣﻌﺎﱐ‬
‫ﺖ ﻏﺮﺍﺑﹰﺎ ﻭﺍﻗﻌﹰﺎ ﻓﻮﻕ ﺑﺎﻧ ٍﺔ ** ﻳُﻨﺘﱢﻒ ﺃﻋﻠﻰ ﺭﻳﺸ ِﻪ ﻭﻳُﻄﺎﻳ ُﺮ ْﻩ (‬
‫ﺍﳌﻜﺮﻭﻩ ﻓﻘﺎﻝ ‪ ) :‬ﺭﺃﻳ ُ‬

‫) ﺳﻘﻂ ‪ :‬ﺑﻴﺖ ﺍﻟﺸﻌﺮ ( ) ﻓﻘﻠﺖ ‪ ،‬ﻭﻟﻮ ﺃﱏ ﺃﺷﺎﺀ ﺯﺟﺮﺗﻪ ** ﺑﻨﻔﺴﻲ ﻟﻠﻨﻬﺪﻯ ‪ :‬ﻫﻞ ﺃﻧﺖ ﺯﺍﺟﺮﻩ ( ) ﻓﻘﺎﻝ ‪:‬‬
‫ﺏ ﺑﺎﻏﺘﺮﺍﺏ ﻣﻦ ﺍﻟﻨﱠﻮﻯ ** ﻭﺑﺎﻟﺒﺎﻥ ﺑﲔٌ ﻣﻦ ﺣﺒﻴﺐ ﺗﻌﺎﺷﺮُﻩ ( ﻓﺬﻛﺮ ﺍﻟﻐﺮﺍﺏ ﺑﺄﻛﺜﺮ ﳑﱠﺎ ﺫﹸﻛﺮ ﺑﻪ ﻏﲑُﻩ ﰒﱠ ﺫﻛﺮ‬
‫ﻏﺮﺍ ُ‬
‫ﺡ‬
‫ﺲ َﺑ َﺮ ْ‬
‫ﺏ ﺍﻟﺒﲔ ﺃﻭ ﺗﻴ ﹴ‬
‫ﺡ ** ِﻣ ْﻦ ﻏﺮﺍ ﹺ‬‫ﲑ ﺍﻟﺮﱠ َﻭ ْ‬
‫ﺑﻌ ُﺪ ﺷﺄ ﹶﻥ ﺍﻟﺮﻳﺶ ﻭﺗﻄﺎﻳﺮﻩ ﻭﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪ ) :‬ﻣﺎ َﺗﻌِﻴﻒ ﺍﻟﻴﻮ َﻡ ﰲ ﺍﻟﻄ ﹺ‬
‫( ﻓﺠﻌﻞ ﺍﻟﺘﱠﻴﺲ ﻣﻦ ﺍﻟﻄﹼﲑ ﺇﺫ ﺗﻘﺪﻡ ﺫﻛﺮ ﺍﻟﻄﲑ ﻭﺟﻌﻠﻪ ﻣﻦ ﺍﻟﻄﲑ ﰲ ﻣﻌﲎ ﺍﻟﺘﻄﻴﱡﺮ ‪.‬‬
‫ﺏ ﺍﻷﺳْﻮﺩُ ( ﻭﻗﺎﻝ ﻋﻨﺘﺮﺓ ‪ ) :‬ﹶﻇ َﻌ َﻦ ﺍﻟﺬﻳﻦ‬
‫ﻭﻗﺎﻝ ﺍﻟﻨﱠﺎﺑﻐﺔ ‪َ ) :‬ﺯ َﻋ َﻢ ﺍﻟﺒﻮﺍ ﹺﺭﺡُ ﺃﻥﱠ ﹺﺭﺣْﻠﺘﻨﺎ ﻏﹶﺪﹰﺍ ** ﻭﺑﺬﺍﻙ ﺧﺒّﺮﻧﺎ ﺍﻟﻐﺮﺍ ُ‬
‫ﺡ ﻛﺄﻥﱠ ﻟﹶﺤْﻴَﻲ ﺭﺃﺳِﻪ ** ﺟَﻠﻤﺎ ِﻥ ﺑﺎﻷﺧﺒﺎﺭﹺ َﻫﺶﱞ‬
‫ﺏ ﺍﻷﺑﻘ ُﻊ ( ) َﺣ ﹺﺮﻕُ ﺍﳉﻨﺎ ﹺ‬
‫ﻓﺮﺍ ﹶﻗ ُﻬ ْﻢ ﺃﺗﻮﻗﱠ ُﻊ ** ﻭﺟﺮﻯ ﹺﺑَﺒ ْﻴﹺﻨﻬﹺﻢ ﺍﻟﻐُﺮﺍ ُ‬
‫ﻣُﻮﹶﻟﻊُ (‬

‫ﺐ ﱄ ﺑﻔﺮﺍﻗِﻬ ْﻢ ** ﻫﻢ ﺃﺳﻬﺮُﻭﺍ ﻟﻴﻠﻰ‬

‫ﺢ ﺧﺎﺋﻔﹰﺎ ﻳﺘﻔﺠﱠ ُﻊ ( ) ﺇﻥﱠ ﺍﻟﺬﻳﻦ َﻧ َﻌ َ‬
‫ﺼﹺﺒ َ‬
‫ﺥ ﺑﻴﻀُﻪ ** ﺃﺑﺪﹰﺍ ﻭﻳُ ْ‬
‫) ﻓﺰَﺟﺮﺗُﻪ ﺃﻻﹼ ﻳُﻔﺮﱢ َ‬
‫ﺍﻟﺘﱢﻤﺎ َﻡ ﻓﺄ ْﻭ َﺟﻌُﻮﺍ ( ﻓﻘﺎﻝ ‪ :‬ﻭﺟﺮﻯ ﺑﺒﻴﻨﻬﻢ ﺍﻟﻐﺮﺍﺏ ﻷﻧّﻪ ﻏﺮﻳﺐ ﻭﻷﻧﻪ ﻏﺮﺍﺏ ﺍﻟﺒﲔ ﻭﻷﻧّﻪ ﺃﺑﻘﻊ ﰒ ﻗﺎﻝ ‪ :‬ﺣَﺮﹺﻕ‬
‫ﺤَﻴ ْﻲ ﺭﺃﺳِﻪ ﺟﹺﻠﻤَﲔ ﻭﺍﳉﻠﹶﻢ ﻳﻘﻄﻊ ﻭﺟﻌﻠﻪ ﺑﺎﻷﺧﺒﺎﺭ ﻫﺸﱠﹰﺎ ﻣُﻮﻟﻌﹰﺎ ﻭﺟﻌﻞ ﻧﻌﻴﺒﻪ‬ ‫ﺍﳉﻨﺎﺡ ﺗﻄﲑﹰﺍ ﺃﻳﻀﹰﺎ ﻣﻦ ﺫﻟﻚ ﰒﱠ ﺟﻌﻞ ﹶﻟ َ‬
‫ﻭﺷﺤﻴﺠﻪ ﻛﺎﳋﱪ ﺍﳌﻔﻬﻮﻡ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻓﺎﻟﻐﺮﺍﺏ ﺃﻛﺜﺮ ﻣﻦ ﲨﻴﻊ ﻣﺎ ﻳُﺘﻄﻴﱠ ُﺮ ﺑﻪ ﰲ ﺑﺎﺏ ﺍﻟﺸﺆﻡ ﺃﻻ ﺗﺮﺍﻫﻢ ﻛﻠﻤﺎ ﺫﻛﺮﻭﺍ ﳑﱠﺎ ﻳﺘﻄﲑﻭﻥ ﻣﻨﻪ ﺷﻴﺌﹰﺎ ﺫﻛﺮﻭﺍ‬
‫ﺍﻟﻐﺮﺍﺏ ﻣﻌﻪ ‪.‬‬
‫ﻭﻗﺪ ﻳﺬﻛﺮﻭﻥ ﺍﻟﻐﺮﺍﺏ ﻭﻻ ﻳﺬﻛﺮﻭﻥ ﻏﲑﻩ ﰒ ﺇﺫﺍ ﺫﻛﺮﻭﺍ ﻛﻞﹼ ﻭﺍﺣ ٍﺪ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻻ ﳝﻜﻨﻬﻢ ﺃ ﹾﻥ ﻳﺘﻄﲑﻭﺍ ﻣﻨﻪ‬
‫ﺇﻻﹼ ﻣﻦ ﻭﺟ ٍﻪ ﻭﺍﺣﺪ ﻭﺍﻟﻐﺮﺍﺏ ﻛﺜﲑ ﺍﳌﻌﺎﱐ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻓﻬﻮ ﺍﳌﻘﺪﱠﻡ ﰲ ﺍﻟﺸﺆﻡ‬

‫ﺏ ﻭﻏﲑ ﺍﻟﻐﺮﺍﺏ ﰲ ﺫﻟﻚ ﺳﻮﺍﺀٌ ﻭﺍﻷﻋﺮﺍﰊﱡ ﺇﻥ ﺷﺎﺀ ﺍﺷﺘﻖﱠ‬ ‫ﺐ ﺍﻟﻐﺮﺍﺏ ‪ :‬ﺍﻟﻐﺮﺍ ُ‬

‫ﺩﻓﺎﻉ ﺻﺎﺣﺐ ﺍﻟﻐﺮﺍﺏ ﻗﺎﻝ ﺻﺎﺣ ُ‬
‫ﲑ ﻭﺇﻥ ﺷﺎﺀ ﺍﺷﺘﻖﱠ ﻣﻨﻬﺎ ﺍﻟﺸﺮّ ﻭﻛ ﱡﻞ ﻛﻠﻤﺔ ﲢﺘﻤ ﹸﻞ ﻭﺟﻮﻫﺎ ‪.‬‬‫ﻣﻦ ﺍﻟﻜﻠﻤﺔ ﻭﺗَﻮ ﻫﱠ َﻢ ﻓﻴﻬﺎ ﺍﳋ َ‬
‫ﳊ ْﺒﻞﹸ ( ) ﺇﱃ ﻇﺒﻴ ٍﺔ‬
‫ﺐﺍ ﹶ‬
‫ﺤﻴّﹰﺎ ﻭﻗﺪ ﺃﻓﹾﻀﻰ ﺇﱃ ﺍﻟﻠﱠَﺒ ﹺ‬
‫ﺕ ﻭﺃﺻﺤﺎﰊ ﺑﺒﻄﻦ ﻃﻮﻳﻠﻊ ** ﺿُ َ‬ ‫ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﻧﻈﺮ ُ‬
‫ﺖ ﻭﻋِﻔﺖ ‪ :‬ﺍﳊﺒ ﹸﻞ ﺣﺒ ﹸﻞ ﻭﺻﺎﳍﺎ ** ﲡﺬﱠﺫ ﻣﻦ‬ ‫ﺗﻌﻄﻮ ﺳﻴﺎ ﹰﻻ ﺗَﺼﻮﺭُﻩ ** ﳚﺎﺫﻬﺑﺎ ﺍﻷﻓﻨﺎﻥ ﺫﻭ ﺟُﺪﺩ ﻃﻔﻞ ( ) ﻓﻘﻠ ُ‬
‫ﺳﻠﻤﺎﻙ ﻭﺍﻧﺼﺮﻡ ﺍﳊﺒْﻞ ( ) ﻭﻗﻠﺖ ‪ :‬ﺳﻴﺎﻝ ﹶﻗ ْﺪ ﺗﺴﻠﱠﺖ ﻣﻮﺩﱠﰐ ** ﺗﺼﻮ ُﺭ ﻏﹸﺼُﻮﻧﹰﺎ ﺻﺎﺭ ﺟﺜﻤﺎﻬﻧﺎ ﻳﻌﻠﻮ (‬

‫ﻼ ﺃﺗﺖ ﺑﻪ ** ﻓﻘﻠﺖ ﻷﺻﺤﺎﰊ ‪ :‬ﻣﻀﻴﱡﻜﻢ ﺟَﻬﻞ ( ) ﺭُﺟﻮ ِﻋ َﻲ ﺣَﺰْﻡٌ ﻭﺍﻣﺘﺮﺍﺋ َﻲ ﺿِﻠﹼﺔﹲ **‬ ‫) ﻭﻋﻔﺖ ﺍﻟﻐﺮﻳ َﺮ ﺍﻟﻄﱢﻔﻞ ﻃﻔ ﹰ‬
‫ﺏ ( ﻭﻗﺎﻝ‬ ‫ﺏ ﺑُﺴﻌْﺪﻯ ** ﻣﺮﺣﺒﹰﺎ ﺑﺎﻟﺬﻱ ﻳﻘﻮﻝ ﺍﻟﻐﺮﺍ ُ‬ ‫ﱯ ﻭﺍﻟﻐُﺮﺍ ُ‬
‫ﻛﺬﻟﻚ ﻛﺎﻥ ﺍﻟﺰﱠ ْﺟ ُﺮ ﻳَﺼْﺪُﻗﲏ ﻗ ْﺒ ﹸﻞ ( ) َﺑﺸﱠﺮ ﺍﻟﻈﱠ ُ‬
‫ﺏ ﺭﺟﺎﻝﹲ ﺃﻥ ﻳﻘﻮﻟﻮﺍ‬ ‫ﺢ ( ) ﻭﻫﺎ َ‬‫ﺢ ﻓﻘﺎﻝ ﺍﻟ ﹶﻘﻮْﻡ ‪ :‬ﻣﺮﱠ ﺳﻨﻴ ُ‬‫ﺼﺪْﻧﺎ ﻋَﺎﻣِﺪﻳ َﻦ ﻷﺭﺿﻨﺎ ** ﺳﻨﻴ ٌ‬ ‫ﺁﺧﺮ ‪ ) :‬ﺑَﺪﺍ ﺇﺫ ﻗ َ‬
‫ﺡ‬
‫ﻉ ﻃﺮُﻭ ُ‬ ‫ﺢ ( ) ﻋﻘﺎﺏٌ ﺑﺈﻋﻘﺎﺏ ﻣﻦ ﺍﻟﺪﺍﺭ َﺑ ْﻌ َﺪ ﻣﺎ ** ﻣﻀﺖ ﻧﻴﱠﺔﹲ ﻻ ﺗﺴْﺘﻄﺎ ُ‬ ‫ﻭﲨْﺠﻤﻮﺍ ** ﻓﻘﻠﺖ ﳍﻢ ‪ :‬ﺟﺎﺭ ﺇﱄﱠ ﺭﺑﻴ ُ‬
‫ﺢ ( ) ﻭﻗﺎﻝ ﺻﺤﺎﰊ ‪ :‬ﻫُﺪﻫُﺪٌ ﻓﻮﻕ ﺑﺎﻧﺔ **‬‫( ) ﻭﻗﺎﻟﻮﺍ ‪ :‬ﺩﻡٌ ﺩﺍﻣﺖ ﻣﻮﺩّﺓ ﺑﻴﻨﻨﺎ ** ﻭﻋﺎﺩ ﻟﻨﺎ ﻏﺾ ﺍﻟﺸﺒﺎﺏ ﺻﺮﻳ ُ‬
‫ﺢ(‬‫ﺤﻢﱠ ﻟﻘﺎﺅُﻫﺎ ** ﻭﻃﻠﺢٌ ﻓﻨﻴﻠﺖ ﻭﺍﳌﻄﻲﱡ ﻃﻠﻴ ُ‬
‫ﺡ ( ) ﻭﻗﺎﻟﻮﺍ ‪ :‬ﲪﺎﻣﺎﺕ ﻓ ُ‬
‫ﻫﺪًﻯ ﻭﺑﻴﺎﻥﹲ ﰲ ﺍﻟﻄﺮﻳﻖ ﻳﻠﻮ ُ‬

‫ﺕ ﻓﺤﻢﱠ ﻟﻘﺎﺅﻫﺎ‬
‫ﻗﺎﻟﻮﺍ ‪ :‬ﻓﻬﻮ ﺇﺫﺍ ﺷﺎﺀ ﺟﻌﻞ ﺍﳊﻤﺎﻡ ﻣﻦ ﺍﳊِﻤﺎﻡ ﻭﺍﳊﻤﻴﻢ ﻭﺍﳊﻤﻰ ﻭﺇﻥ ﺷﺎﺀ ﻗﺎﻝ ‪ :‬ﻭﻗﺎﻟﻮﺍ ﲪﺎﻣﺎ ٌ‬
‫ﻭﺇﺫﺍ ﺷﺎﺀ ﺍﺷﺘﻖ ﺍﻟﺒﲔ ﻣﻦ ﺍﻟﺒﺎﻥ ﻭﺇﺫﺍ ﺷﺎ َﺀ ﺍﺷﺘﻖﱠ ﻣﻨﻪ ﺍﻟﺒﻴﺎﻥ ‪.‬‬
‫ﺡ ( ) ﻭﻗﺎﻟﻮﺍ ‪ :‬ﲪﺎﻣﺎﺕ‬
‫ﺠ ﹴﺮ ﻣﻨﻬ ُﻢ ﻭﻧﺰﻭ ُ‬
‫ﺖ ﺑﻌﺪ َﻫ ْ‬
‫ﺖ ﻋُﻘﹾﱮ ﻣﻦ ﺍﳍﻮﻯ ** ﺩﻧ ْ‬ ‫ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﻭﻗﺎﻟﻮﺍ ‪ :‬ﻋﻘﺎ ﺏٌ ﻗﻠ ُ‬
‫ﻕ ﺑﺎﻧﺔ ** ﻓﻘﻠﺖ ‪ُ :‬ﻫﺪًﻯ ﻧﻐﺪﻭ ﺑﻪ‬‫ﺏ ﺭَﺑﻴﺢُ ( ) ﻭﻗﺎﻟﻮﺍ ‪ :‬ﺗﻐﻨﱠﻰ ﻫﺪﻫﺪٌ ﻓﻮ َ‬
‫ﺤﻢﱠ ﻟﻘﺎﺅُﻫﺎ ** ﻭﻋﺎﺩ ﻟﻨﺎ ﺣُﻠ ُﻮ ﺍﻟﺸّﺒﺎ ﹺ‬
‫ﻓُ‬
‫ﺡ ( ﻭﻟﻮ ﺷﺎﺀ ﺍﻷﻋﺮﺍﰊّ ﺃﻥ ﻳﻘﻮﻝ ﺇﺫﺍ ﺭﺃﻯ ﺳﻮﺍ َﺩ ﺍﻟﻐﺮﺍﺏ ‪ :‬ﺳﻮﺍﺩ ﺳﻮﺩﺩ ﻭﺳﻮﺍﺩ ﺍﻹﻧﺴﺎﻥ ‪ :‬ﺷﺨﺼﻪ (‬ ‫ﻭَﻧﺮُﻭ ُ‬
 ‫ﻭﺳﻮﺍﺩ ﺍﻟﻌﺮﺍﻕ ‪ :‬ﺳﻌﻒ ﳔﻠﻪ ﻭﺍﻷﺳﻮﺩﺍﻥ ‪ :‬ﺍﳌﺎﺀ ﻭﺍﻟﺘﻤﺮ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ﻟﻘﺎﻟﻪ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﻫﺆﻻﺀ ﺑﺄﻋﻴﺎﻬﻧﻢ ﺍﻟﺬﻳﻦ ﻳﺼﺮﱢﻓﻮﻥ ﺍﻟﺰﱠﺟﺮ ﻛﻴﻒ ﺷﺎﺅﻭﺍ ﻭﺇﺫﺍ ﱂ ﳚﺪﻭﺍ ﻣﻦ ﻭﻗﻮﻉ ﺷﻲ ٍﺀ ﺑﻌﺪ ﺍﻟﺰﱠﺟﺮ ﺑُﺪّﹰﺍ ﻫﻢ‬
‫ﺍﻟﺬﻳﻦ ﺇﺫﺍ ﺑﺪﺍ ﳍﻢ ﰲ ﺫﻟﻚ ﺑﺪﺍﺀ ﺃﻧﻜﺮﻭﺍ ﺍﻟﻄﱢﻴَﺮﹶﺓ ﻭﺍﻟﺰﱠﺟْﺮ ﺍﻟﺒﺘّﺔ ‪.‬‬
‫ﺗﻄﲑ ﺍﻟﻨﺎﺑﻐﺔ ﻭﻣﺎ ﻗﻴﻞ ﻓﻴﻪ ﻣﻦ ﺍﻟﺸﻌﺮ‬

‫ﻭﻗﺪ ﺯﻋﻢ ﺍﻷﺻﻤﻌﻲ ﺃﻥﱠ ﺍﻟﻨﱠﺎﺑﻐ ﹶﺔ ﺧﺮﺝ ﻣﻊ َﺯﺑﱠﺎﻥ ﺑﻦ ﺳﻴّﺎﺭ ﻳﺮﻳﺪﺍﻥ ﺍﻟﻐﺰﻭ ﻓﺒﻴﻨﻤﺎ ﳘﺎ ﻳﺮﻳﺪﺍﻥ ﺍﻟﺮﺣﻠﺔ ﺇﺫ ﻧﻈﺮ ﺍﻟﻨﱠﺎﺑﻐﺔﹸ‬
‫ﺕ ﺃﻟﻮﺍﻥ ﻓﺘﻄﻴﱠﺮ ﻭﻗﺎﻝ ‪ :‬ﻏﲑﻱ ﺍﻟﺬﻱ ﺧﺮﺝ ﰲ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻓﻠﻤﺎ ﺭﺟﻊ ﺯﺑّﺎﻥ ﻣﻦ‬ ‫ﻭﺇﺫﺍ ﻋﻠﻰ ﺛﻮﺑﻪ ﺟﺮﺍﺩﺓﹲ ﲡﺮﺩ ﺫﺍ ُ‬
‫ﲑ ( ) ﺃﻗﺎﻡ ﻛﺄﻥﱠ ﻟﻘﹾﻤﺎﻥ ﺑﻦ ﻋﺎ ٍﺩ **‬
‫ﺨﹺﺒﺮَﻩ ﻭﻣﺎ ﻓﻴﻬﺎ ﺧﺒ ُ‬
‫ﺗﻠﻚ ﺍﻟﻐﺰﻭﺓ ﺳﺎﳌﹰﺎ ﻏﺎﳕﹰﺎ ﻗﺎﻝ ‪ ) :‬ﲣﺒﱠﺮ ﻃ ْﻴ َﺮﻩُ ﻓﻴﻬﺎ ﺯﻳﺎﺩٌ ** ﻟﺘ ْ‬
‫ﲑ ﻭﻫﻮ ﺍﻟﺜﱡﺒﻮﺭ ( ) ﺑﻠﻰ ﺷﻲﺀٌْ ﻳﻮﺍﻓﻖ ﺑﻌﺾ ﺷﻲ ٍﺀ **‬
‫ﲑ ( ) ﺗﻌﻠﱠ ْﻢ ﺃﻧﱠﻪ ﻻ ﻃﲑ ﺇﻻﹼ ** ﻋﻠﻰ ﻣﺘﻄ ﹴ‬
‫ﺃﺷﺎﺭ ﻟﻪ ﲝﻜﹾﻤﺘﻪ ﻣُﺸ ُ‬
‫ﲑ ( ﻓﺰﻋﻢ ﻛﻤﺎ ﺗﺮﻯ َﺯﺑّﺎﻥ ﻭﻫﻮ ﻣﻦ ﺩﻫﺎﺓ ﺍﻟﻌﺮﺏ ﻭﺳﺎﺩﺍﻬﺗﻢ ﺃﻥﹼ ﺍﻟﺬﻱ ﳚﺪﻭﻧﻪ ﺇﻧﱠﻤﺎ ﻫﻮ ﺷﻲﺀٌ‬ ‫ﺃﺣﺎﻳﻴﻨﺎ ﻭﺑﺎﻃﻠﻪ ﻛﺜ ُ‬
‫ﻣﻦ ) ﺗﻌﻠﱠ ْﻢ ﺃﻧﱠﻪ ﻻ ﻃ ْﻴ َﺮ ﺇﻻ ** ﻋﻠﻰ ﻣﺘﻄﻴﱢﺮ ﻭﻫﻮ ﺍﻟﱡﺜﺒُﻮﺭ (‬

‫ﺾ ﻗﻮﻟﻪ ﰲ‬‫ﻭﻫﺬﺍ ﻻ ﻳﻨﻘﺾ ﺍﻷﻭﻝ ﻣﻦ ﻗﻮﻟﻪ ‪ :‬ﺃﻣّﺎ ﻭﺍﺣﺪﺓ ﻓﺈﻧﻪ ﺇ ﹾﻥ ﺟﻌﻞ ﺫﻟﻚ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﻌﻘﺎﺏ ﻟﻠﻤﺘﻄﲑ ﱂ ﻳﻨﻘ ْ‬
‫ﺍﻻﺗﻔﺎﻕ ﻭﺇﻥ ﺫﻫﺐ ﺇﱃ ﺃﻥﹼ ﻣﺜﻞ ﺫﻟﻚ ﻗﺪ ﻳﻜﻮﻥ ﻭﻻ ﻳﺸﻌﺮ ﺑﻪ ﺍﻟﻼﹼﻫﻲ ﻋﻦ ﺫﻟﻚ ﻭﺍﻟﺬﻱ ﻻ ﻳﺆﻣﻦ ﺑﺎﻟﻄﲑﺓ ﻓﺈﻥﹼ‬
‫ﺾ ﺍﳌﻜﺮﻭﻩ ﺟﻌﻠﻪ ﻣﻦ ﺫﻟﻚ ‪.‬‬ ‫ﺍﳌﺘﻮﻗﱢﻊ ﻓﻬﻮ ﰲ ﺑﻼﺀ ﻣﺎﺩﺍﻡ ﻣﺘﻮﻗﻌﹰﺎ ﻭﺇﻥ ﻭﺍﻓﻖ ﺑﻌ ُ‬
‫ﺗﻄﲑ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ﻭﻳﻘﺎﻝ ﺇﻥﱠ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ﳌﺎ ﺧﺮﺝ ﻣﻊ ﺃﻫﻠﻪ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﺇﱃ ﻣﻜﹼﺔ ﲰﻊ ﺑﻌﺾ ﺇﺧﻮﺗﻪ ﻳﻨﺸﺪ ‪ ) :‬ﻭﻛ ﱡﻞ‬
‫ﺑﲏ ﹸﺃﻡﱟ َﺳﻴُ ْﻤﺴُﻮﻥ ﻟﻴﻠ ﹰﺔ ** ﻭﱂ َﻳ ْﺒ َﻖ ﻣﻦ ﺃﻋْﻴﺎﻧﹺﻬ ْﻢ ﻏ ْﻴ ُﺮ ﻭﺍﺣ ِﺪ ( ﻓﻘﺎﻝ ﻷﺧﻴﻪ ‪ :‬ﻣﺎ ﺩﻋﺎﻙ ﺇﱃ ﻫﺬﺍ ﻗﺎﻝ ‪ :‬ﺃﻣﺎ ﺇﱐ ﻣﺎ‬
‫ﺃﺭﺩﺗﻪ ﻗﺎﻝ ‪ :‬ﺫﻟﻚ ﺃﺷﺪﱡ ﻟﻪ ‪.‬‬
‫ﻭﻫﺬﺍ ﻣﻨﻪ ﺇﳝﺎﻥ ﺷﺪﻳﺪ ﺑﺎﻟﻄﲑﺓ ﻛﻤﺎ ﺗﺮﻯ ﺑﻌﺾ ﻣﻦ ﺃﻧﻜﺮ ﺍﻟﻄﲑﺓ‬

‫ﻭﳑﻦ ﻛﺎﻥ ﻻ ﻳﺮﻯ ﺍﻟﻄﲑﺓ ﺷﻴﺌﹰﺎ ﺍﳌﺮﻗﺶ ﻣﻦ ﺑﲏ ﺳﺪﻭﺱ ﺣﻴﺚ ﻗﺎﻝ ‪ ) :‬ﺇﱐ ﻏﺪﻭﺕ ﻭﻛﻨﺖ ﻻ ** ﺃﻏﺪﻭ ﻋﻠﻰ‬
‫ﻭﺍﻕ ﻭﺣﺎ ﹾﰎ ( ) ﻓﺈﺫﺍ ﺍﻷﺷﺎﺋﻢُ ﻛﺎﻷﻳﺎ ** ﻣﻦ ﻭﺍﻷﻳﺎ ِﻣﻦُ ﻛﺎﻷﺷﺎﺋﻢْ ( ) ﻓﻜﺬﺍﻙ ﻻ ﺧﲑ ﻭﻻ ** ﺷﺮﱞ ﻋﻠﻰ ﺃﺣﺪ ﺑﺪﺍﺋ ْﻢ‬
‫( ) ﻭﻣﻦ ﺗﻌﺮﱠﺽ ﻟﻠ ِﻐﺮْﺑﺎﻥ ﻳ ْﺰﺟُﺮﻫﺎ ** ﻋﻠﻰ ﺳﻼﻣﺘ ِﻪ ﻻ ﺑﺪﱠ ﻣﺸﺆﻭﻡ ( ﻭﳑﻦ ﻛﺎﻥ ﻳﻨﻜﺮ ﺍﻟﻄﲑﺓ ﻭﻳﻮﺻﻲ ﺑﺬﻟﻚ‬
‫ﺍﳊﺎﺭﺙ ﺑﻦ ﺣﻠﺰﺓ ﻭﻫﻮ ﻗﻮﻟﻪ ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ‪ :‬ﺃﻧﺸﺪﻧﻴﻬﺎ ﺃﺑﻮ ﻋﻤﺮﻭ ﻭﻟﻴﺴﺖ ﺇﻻ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ ﻭﺳﺎﺋﺮ ﺍﻟﻘﺼﻴﺪﺓ‬
‫ﻚ ﺍﳊﺎﺯﹺﻱ ﻭﻻ ﺍﻟﺸﺎ ِﺣﺞُ (‬
‫ﻣﺼﻨﻮﻉ ﻣﻮﻟﺪ ﻭﻫﻮ ﻗﻮﻟﻪ ‪ ) :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﳌﺰ ِﻣﻊُ ﰒ ﺍﻧﺜﲎ ** ﻻ ﻳ ﹾﺜﹺﻨ َ‬

‫ﺡ ﻟﻪ ﻣﻦ ﺃﻣْﺮﻩ ﺧﺎِﻟﺞُ‬
‫ﺝ ﻟﻪ ﻣﻦ َﻣ ْﺮَﺑ ﹴﻊ ﻫﺎِﺋﺞُ ( ) ﺑﻴﻨﺎ ﺍﻟﻔﱴ َﻳﺴﻌﻰ ﻭَﻳُﺴْﻌﻰ ﻟﻪ ** ﺗَﺎ َ‬
‫) ﻭﻻ ﻗﻌﻴﺪ ﺃﻏﻀﺐٌ ﻗ ْﺮُﻧ ُﻪ ** ﻫﺎ َ‬
‫ﺚ ﻓﻴﻪ ﳘﹶﺞٌ ﻫﺎ ِﻣﺞُ ( ) ﻻ ﺗﻜﺴﻊ ﺍﻟﺸّﻮﻝ ﺑﺄﻏﺒﺎﺭﻫﺎ ** ﺇﻧﻚ ﻻ َﺗﺪْﺭﻱ ﻣﻦ‬ ‫( ) ﻳﺘﺮ ُﻙ ﻣﺎ ﺭَﻗﱠﺢ ﻣﻦ ﻋﻴﺸﻪ ** ﻳﻌﻴ ﹸ‬
‫ﺞ ( ﻭﻗﺎﻝ ﺍﻷﺻﻤﻌﻲ ‪ :‬ﻗﺎﻝ َﺳﻠﹾﻢ ﺑﻦ ﻗﺘﻴﺒﺔ ‪ :‬ﺃﺿﻠﻠﺖ ﻧﺎﻗﺔ ﱄ ﻋﺸﺮﺍﺀ ﻭﺃﻧﺎ ﺑﺎﻟﺒﺪﻭ ﻓﺨﺮﺟﺖ ﰲ ﻃﻠﺒﻬﺎ ﻓﺘﻠﻘﺎﱐ‬ ‫ﺍﻟﻨﺎﺗ ُ‬
‫ﺭﺟﻞﹲ ﺑﻮﺟﻬﻪ ﺷﲔٌ ﻣﻦ ﺣَﺮْﻕ ﺍﻟﻨﺎﺭ ﰒ ﺗﻠﻘﱠﺎﱐ ﺭَﺟُﻞﹲ ﺁﺧﺬ ﲞﻄﺎﻡ ﺑﻌﲑﻩ ﻭﺇﺫﺍ ﻫﻮ ﻳﻨﺸﺪ ‪ ) :‬ﻓﻠِﺌ ْﻦ ﺑﻐﻴﺖ ﳍﺎ ﺍﻟﺒﻐﺎ ** ﺓ‬
‫ﻓﻤﺎ ﺍﻟﺒﻐﺎﺓ ﺑﻮﺍﺟﺪﻳﻨﺎ (‬
‫ﰒ ﻣﻦ ﺑﻌﺪ ﻫﺬﺍ ﻛﻠﹼﻪ ﺳﺄﻟﺖ ﻋﻨﻬﺎ ﺑﻌﺾ ﻣﻦ ﻟﻘﻴﺘُﻪ ﻓﻘﺎﻝ ﱄ ‪ :‬ﺍﻟﺘﻤﺴْﻬﺎ ﻋﻨﺪ ﺗﻠﻚ ﺍﻟﻨﺎﺭ ﻓﺄﺗﻴﺘﻬﻢ ﻓﺈﺫﺍ ﻫﻢّ ﻗﺪ ﻧﺘﺠﻮﻫﺎ‬
‫ﺖ‪.‬‬‫ﺣُﻮﺍﺭﹰﺍ ﻭﻗﺪ ﺃﻭﻗﺪُﻭﺍ ﳍﺎ ﻧﺎﺭﹰﺍ ﻓﺄﺧﺬﹾﺕ ﲞﻄﺎﻣﻬﺎ ﻭﺍﻧﺼﺮﻓ ُ‬
‫ﻋﺪﻡ ﺇﳝﺎﻥ ﺍﻟﻨﱠﻈﱠﺎﻡ ﺑﺎﻟﻄﲑﺓ ﻭﺃﺧﱪﱐ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺳﻴﱠﺎ ﹺﺭ ﺍﻟﻨﱠﻈﱠﺎﻡ ﻗﺎﻝ ‪ :‬ﺟﻌْﺖ ﺣﺘﱠﻰ ﺃﻛﻠﺖ ﺍﻟﻄﲔ ﻭﻣﺎ‬
‫ﺐ ﻋﻨﺪﻩ ﻏﺪﺍ ًﺀ ﺃﻭ ﻋﺸﺎﺀ ﻗﻤﺎ ﻗﺪﺭﺕ ﻋﻠﻴﻪ ﻭﻛﺎﻥ‬ ‫ﺻِﺮﺕ ﺇﱃ ﺫﻟﻚ ﺣﺘﱠﻰ ﻗﻠﺒﺖ ﻗﻠﱯ ﺃﺗﺬﱠﻛﺮ ‪ :‬ﻫ ﹾﻞ ﻬﺑﺎ ﺭﺟﻞﹲ ﺃﺻﻴ ُ‬
‫ﺕ ﺇﱃ ﻓﹸ ْﺮﺿَﺔ ﺍﻷﻫﻮﺍﺯ ﺃﺭﻳﺪ ﻗﺼﺒ ﹶﺔ‬
‫ﺖ ﺍﻟﻘﻤﻴﺺ ﺍﻷﺳﻔﻞ ﻓﺒﻌﺘﻪ ﺑﺪﺭﻳﻬﻤﺎﺕ ﻭﻗﺼ ْﺪ ُ‬ ‫ﻋﻠﻲ ﺟُﺒﱠﺔﹲ ﻭﻗﻤﻴﺼﺎﻥ ﻓﻨﺰﻋ ُ‬
‫ﺖ ﺍﻟﻔﺮﺿ ﹶﺔ ﻓﻠﻢ‬
‫ﺍﻷﻫﻮﺍﺯ ﻭﻣﺎ ﺃﻋﺮﻑ ﻬﺑﺎ ﺃﺣﺪﹰﺍ ﻭﻣﺎ ﻛﺎﻥ ﺫﻟﻚ ﺇﻻﹼ ﺷﻴﺌﹰﺎ ﺃﺧﺮﺟﻪ ﺍﻟﻀﱠﺠﺮ ﻭﺑﻌﺾ ﺍﻟﺘﻌﺮﱡﺽ ﻓﻮﺍﻓﻴ ُ‬
‫ﺕ ﻣﻦ ﺫﻟﻚ ﺃﻳﻀﹰﺎ‬ ‫ﺕ ﻣﻦ ﺫﻟﻚ ﰒ ﺇﱐ ﺭﺃﻳﺖ ﺳﻔﻴﻨ ﹰﺔ ﰲ ﺻﺪﺭﻫﺎ َﺧﺮْﻕٌ ﻭﻫﺸﻢ ﻓﺘﻄﲑ ُ‬ ‫ﺐ ﻓﻴﻬﺎ ﺳﻔﻴﻨﺔ ﻓﺘﻄﻴﱠﺮ ُ‬
‫ﺃﺻ ْ‬
‫ﻭﺇﺫﺍ ﻓﻴﻬﺎ ﲪﻮﻟﺔ ﻓﻘﻠﺖ ﻟﻠﻤﻼﺡ ‪ :‬ﲢﻤﻠﲏ ﻗﺎﻝ ‪ :‬ﻧﻌﻢ ﻗﻠﺖ ‪ :‬ﻣﺎ ﺍﲰﻚ ﻗﺎﻝ ‪ :‬ﺩﺍﻭﺩﺍﺫ ﻭﻫﻮ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ ﺍﻟﺸّﻴﻄﺎﻥ‬
‫ﻓﺘﻄﲑﺕ ﻣﻦ‬

‫ﺻﺤْﺖ ‪ :‬ﻳﺎ‬ ‫ﺫﻟﻚ ﰒ ﺭﻛﺒﺖ ﻣﻌﻪ ﺗﺼ ﻚّ ﺍﻟﺸﻤﺎﻝ ﻭﺟْﻬﻲ ﻭﺗُﺜﲑ ﺑﺎﻟﻠﻴﻞ ﺍﻟﺼﱠﻘﻴ َﻊ ﻋﻠﻰ ﺭﺃﺳﻲ ﻓﻠﻤﺎ ﻗﺮﺑﻨﺎ ﻣﻦ ﺍﻟﻔﺮﺻﺔ ِ‬
‫ﺾ ﻣﺎ ﻻ ُﺑﺪﱠ ﳌﺜﻠﻲ ﻣﻨﻪ ﻓﻜﺎﻥ ﺃﻭﻝ ﲪّﺎﻝ ﺃﺟﺎﺑﲏ ﺃﻋﻮﺭ ﻓﻘﻠﺖ ﻟﺒﻘﹼﺎﺭ‬
‫ﲪّﺎﻝ ﻣﻌﻲ ﳊﺎﻑٌ ﱄ ﺳَﻤﻞ ﻭﻣﻀْﺮﺑﺔ ﺧﻠﻖ ﻭﺑﻌ ُ‬
‫ﺕ ﻃﲑﺓ ﺇﱃ‬ ‫ﺐ ﺍﻟﻘﺮﻥ ﻓﺎﺯﺩﺩ ُ‬
‫ﻛﺎﻥ ﻭﺍﻗﻔﹰﺎ ‪ :‬ﺑﻜﻢ ﺗﻜﺮﻱ ﺛﻮﺭﻙ ﻫﺬﺍ ﺇﱃ ﺍﳋﺎﻥ ﻓﻠﻤﺎ ﺃﺩﻧﺎﻩ ﻣﻦ ﻣﺘﺎﻋﻲ ﺇﺫﺍ ﺍﻟﺜﱠﻮﺭ ﺃﻋﻀ ُ‬
‫ﻃﲑﺓ ﻓﻘﻠﺖ ﰲ ﻧﻔﺴﻲ ‪ :‬ﺍﻟﺮﱡﺟﻮﻉ ﺃﺳﻠﻢ ﱄ ﰒ ﺫﻛﺮﺕ ﺣﺎﺟﱵ ﺇﱃ ﺃﻛﻞ ﺍﻟﻄﲔ ﻓﻘﻠﺖ ‪ :‬ﻭﻣﻦ ﱄ ﺑﺎﳌﻮﺕ ﻓﻠﻤﺎ‬
‫ﺕ ﰲ ﺍﳋﺎﻥ ﻭﺃﻧﺎ ﺟﺎﻟﺲ ﻓﻴﻪ ﻭﻣﺘﺎﻋﻲ ﺑﲔ ﻳﺪﻱﱠ ﻭﺃﻧﺎ ﺃﻗﻮﻝ ‪ :‬ﺇﻥ ﺃﻧﺎ ﺧﻠﻔﺘﻪ ﰲ ﺍﳋﺎﻥ ﻭﻟﻴﺲ ﻋﻨﺪﻩ ﻣﻦ ﳛﻔﻈﻪ‬ ‫ﺻﺮ ُ‬
‫ﺏ ﻭﺳﺮﻕ ﻭﺇﻥ ﺟﻠﺴﺖ ﺃﺣﻔﻈﹸﻪ ﱂ ﻳﻜﻦ ﺠﻤﻟﻴﺌﻲ ﺇﱃ ﺍﻷﻫﻮﺍ ﹺﺯ َﻭﺟْﻪ ﻓﺒﻴﻨﺎ ﺃﻧﺎ ﺟﺎﻟﺲ ﺇﺫ ﲰﻌﺖ ﻗﺮْﻉ ﺍﻟﺒﺎﺏ‬
‫ﹸﻓﺶّ ﺍﻟﺒﺎ ُ‬
‫ﻗﻠﺖ ‪ :‬ﻣﻦ ﻫﺬﺍ ﻋﺎﻓﺎﻙ ﺍﷲ ﺗﻌﺎﱃ ﻗﺎﻝ ‪ :‬ﺭﺟﻞﹲ ﻳﺮﻳﺪﻙ ﻗﻠﺖ ‪ :‬ﻭﻣﻦ ﺃﻧﺎ ﻗﺎﻝ ‪ :‬ﺃﻧﺖ ﺇﺑﺮﺍﻫﻴﻢ ﻓﻘﻠﺖ ‪ :‬ﻭﻣﻦ ﺇﺑﺮﺍﻫﻴﻢ‬
‫ﺏ ﻓﻘﺎﻝ ‪:‬‬
‫ﺖ ﺍﻟﺒﺎ َ‬
‫ﺖ ﻭﻓﺘﺤ ُ‬ ‫ﻗﺎﻝ ‪ :‬ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﱠﻈﱠﺎﻡ ﻗﻠﺖ ‪ :‬ﻫﺬﺍ َﺧﻨّﺎﻕ ﺃﻭ ﻋﺪ ﻭﱞ ﺃﻭ ﺭﺳﻮ ﹸﻝ ﺳﻠﻄﺎﻥ ﰒ ﺇﱐ ﲢﺎﻣﻠ ُ‬
‫ﺃﺭﺳﻠﲏ ﺇﻟﻴﻚ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻭﻳﻘﻮﻝ ‪ :‬ﳓﻦ ﻭﺇﻥ ﹸﻛﻨّﺎ ﺍﺧﺘﻠﻔﻨﺎ ﰲ ﺑﻌﺾ ﺍﳌﻘﺎﻟﺔ ﻓﺈﻧﱠﺎ ﻗﺪ ﻧﺮﺟﹺﻊ ﺑﻌﺪ ﺫﻟﻚ‬
‫ﻕ ﺍﻹﺧﻼﻕ ﻭﺍﳊﺮﱢﻳﱠﺔ ﻭﻗﺪ ﺭﺃﻳﺘﻚ ﺣﲔ ﻣﺮﺭﺕ ﰊ‬ ‫ﺇﱃ ﺣﻘﻮ ﹺ‬

‫ﺖ‬
‫ﺾ ﻣﻦ ﻛﺎﻥ ﻣﻌﻲ ﻭﻗﺎﻝ ‪ :‬ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﻧﺰﻋ ْ‬
‫ﻋﻠﻰ ﺣﺎﻝ ﻛﺮﻫﺘﻬﺎ ﻣﻨﻚ ﻭﻣﺎ ﻋﺮﻓﺘﻚ ﺣﱴ ﺧﺒّﺮﱐ ﻋﻨﻚ ﺑﻌ ُ‬
‫ﺾ ﻣﺎ ﻳﻜﻔﻴﻚ ﺯﻣﻨﹰﺎ ﻣﻦ ﺩﻫﺮﻙ‬
‫ﺑﻚ ﺣﺎﺟﺔ ﻓﺈﻥ ﺷﺌﺖ ﻓﺄِﻗ ْﻢ ﲟﻜﺎﻧﻚ ﺷﻬﺮﹰﺍ ﺃﻭﺷﻬﺮﻳﻦ ﻓﻌﺴﻰ ﺃﻥ ﻧﺒﻌﺚ ﺇﻟﻴﻚ ﺑﺒﻌ ﹺ‬
‫ﻭﺇﻥ ﺍﺷﺘﻬﻴﺖ ﺍﻟﺮﱡﺟﻮﻉ ﻓﻬﺬﻩ ﺛﻼﺛﻮﻥ ﻣﺜﻘﺎ ﹰﻻ ﻓﺨﺬﻫﺎ ﻭﺍﻧﺼﺮﻑ ﻭﺃﻧﺖ ﺃﺣﻖﱡ ﻣﻦ ﻋَﺬ َﺭ ‪.‬‬
‫ﺖ ﻗﺒﻞ ﺫﻟﻚ ﺛﻼﺛﲔ ﺩﻳﻨﺎﺭﹰﺍ ﰲ ﲨﻴﻊ‬ ‫ﻗﺎﻝ ‪ :‬ﻓﻬﺠﻢ ﻭﺍﻟﻠﹼﻪ ﻋﻠﻲﱠ ﺃﻣﺮٌ ﻛﺎﺩ ﻳﻨﻘﻀﲏ ﺃﻣﺎ ﻭﺍ ِﺣ َﺪ ﹰﺓ ‪ :‬ﻓﺄﻧﱢﻲ ﱂ ﺃﻛ ْﻦ ﻣﻠﻜ ُ‬
‫ﺩﻫﺮﻱ ﻭﺍﻟﺜﹼﺎﻧﻴﺔ ‪ :‬ﺃﻧّﻪ ﱂ ﻳﻄﻠﻊ ﻣﻘﺎﻣﻲ ﻭﻏﻴﺒﱵ ﻋﻦ ﻭﻃﲏ ﻭﻋﻦ ﺃﺻﺤﺎﰊ ﺍﻟﺬﻳﻦ ﻫﻢ ﻋﻠﻰ (‬
‫ﺣﺎﻝ ﺃﺷﻜﻞ ﰊ ﻭﺃﻓﻬﻢ ﻋﻨﱢﻲ ﻭﺍﻟﺜﹼﺎﻟﺜﺔ ‪ :‬ﻣﺎ ﺑﻴّﻦ ﱄ ﻣﻦ ﺃﻥﱠ ﺍﻟﻄﲑﺓ ﺑﺎﻃﻞ ﻭﺫﻟﻚ ﺃﻧّﻪ ﻗﺪ ﺗﺘﺎﺑﻊ ﻋﻠﻲّ ﻣﻨﻬﺎ ﺿﺮﻭﺏٌ‬
‫ﻭﺍﻟﻮﺍﺣﺪﺓ ﻣﻨﻬﺎ ﻛﺎﻧﺖ ﻋﻨْﺪ ُﻫ ْﻢ ﻣُﻌﻄﺒﺔ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﻋﻠﻰ ﻣﺜﻞ ﺫﻟﻚ ﺍﻻﺷﺘﻘﺎﻕﹺ ﻳﻌﻤ ﹸﻞ ﺍﻟﺬﻳﻦ ﻳﻌﺒﱢﺮﻭﻥ ﺍﻟﺮﱡﺅﻳﺎ ‪.‬‬
‫ﻋﺠﻴﺒﺔ ﺍﻟﻐﺮﺑﺎﻥ ﺑﺎﻟﺒﺼﺮﺓ ﻭﺑﺎﻟﺒﺼﺮﺓ ﻣﻦ ﺷﺄﻥ ﺍﻟ ِﻐﺮْﺑﺎﻥ ﺿﺮﻭﺏٌ ﻣﻦ ﺍﻟﻌﺠﺐ ﻟﻮ ﻛﺎﻥ ﺫﻟﻚ ﲟﺼﺮ ﺃﻭ ﺑﺒﻌﺾ‬
‫ﺍﻟﺸﺎﻣﺎﺕ ‪ :‬ﻟﻜﺎﻥ ﻋﻨﺪﻫﻢ ﻣﻦ ﺃﺟﻮ ِﺩ ﺍﻟﻄﱢﻠﱠﺴﻢ ﻭﺫﻟﻚ ﺃﻥﹼ‬
 ‫ﺨ ﹶﻞ ﻭﺑﻌﻀﻬﺎ ﻣﺼﺮﻭﻣﺔ ﻭﻋﻠﻰ ﻛﻞﱢ ﳔﻠﺔ ﻋﺪَﺩٌ ﻛﺜﲑٌ ﻣﻦ ﺍﻟﻐﺮﺑﺎﻥ ﻭﻟﻴﺲ‬ ‫ﺍﻟﻐﺮﺑﺎﻥ ﺗﻘﻄﻊ ﺇﻟﻴﻨﺎ ﰲ ﺍﳋﺮﻳﻒ ﻓﺘﺮﻯ ﺍﻟﻨﱠ ْ‬
‫ﻣﻨﻬﺎ ﺷﻲﺀٌ ﻳﻘﺮﺏ ﳔﻠ ﹰﺔ ﻭﺍﺣﺪ ﹰﺓ ﻣﻦ ﺍﻟﻨّﺨﻞ ﺍﻟﺬﻱ ﱂ ﻳُﺼﺮﻡ ﻭﻟﻮ ﱂ ﻳﺒﻖ ﻋﻠﻴﻬﺎ ﺇﻻ ﻋﺬﻕٌ ﻭﺍﺣﺪ ﻭﺇﻧّﻤﺎ ﺃﻭﻛﺎﺭ ﲨﻴﻊ‬
‫ﲑ ﻭﺃﻗﻮﻯ ﻣﻨﻬﺎ ﰒ ﻻ ﳚﺘﺮﺉ ﺃﻥ ﻳﺴﻘﻂ ﻋﻠﻰ ﳔﻠﺔ ﻣﻨﻬﺎ ﺑﻌﺪ ﺃﻥ‬ ‫ﺍﻟﻄﲑ ﺍﳌﺼ ﻮﱢﺕ ﰲ ﺃﻗﻼﺏ ﺗﻠﻚ ﺍﻟﻨّﺨﻞ ﻭﺍﻟﻐﺮﺍﺏ ﺃﻃ ُ‬
‫ﻳﻜﻮﻥ ﻗﺪ ﺑﻘﻲ ﻋﻠﻴﻬﺎ ِﻋﺬﹾﻕ ﻭﺍﺣﺪٌ ‪.‬‬

‫ﻣﻨﻘﺎﺭ ﺍﻟﻐﺮﺍﺏ‬

‫ﺼﻞﹸ ﺇﱃ ﺍﻟﻜﻤﺄﺓ ﺍﳌﻨْﺪﻓِﻨﺔ ﰲ ﺍﻷﺭﺽ ﺑﻨﻘﹾﺮﺓ ﻭﺍﺣِﺪﺓ ﺣﱴ ﻳﺸﺨﺼﻬﺎ‬

‫ﻭﻣﻨﻘﺎﺭ ﺍﻟﻐﺮﺍﺏ ﻣﻌْ ﻮَﻝ ﻭﻫﻮ ﺷﺪﻳ ُﺪ ﺍﻟﻨﱠﻘﹾﺮ ﻭﺇﻧّﻪ ﻟﻴ ِ‬
‫ﺖ ﺍﻹﺟﺮﺩﱢ ﻭﺍﻟﻘِﺼﻴﺺ ﰲ ﻳﻮ ﹴﻡ ﻟﻪ ﴰﺲ ﺣﺎﺭﱠﺓ ﻭﺇﻥ ﺍﻷﻋﺮﺍﰊّ‬
‫ﻭﳍﻮ ﺃﺑﺼ ُﺮ ﲟﻮﺍﺿﻊ ﺍﻟﻜﻤﺄﺓ ﻣﻦ ﺃﻋﺮﺍﰊﱟ ﻳﻄﻠﺒﻬﺎ ﰲ ﻣﻨﺒ ِ‬
‫ﺝ ﺍﻟﻐﺮَﺍﺏ ﺇﱃ ﺩﻟﻴﻞ ﻭﻗﺎﻝ ﺃﺑﻮ‬ ‫ﺥ ﻭﺍﻻﻧﺼﺪَﺍﻉ ﻭﻣﺎ ﳛﺘﺎ ُ‬ ‫ﺝ ﺇﱃ ﺃﻥ ﻳﺮﻯ ﻣﺎ ﻓﻮﻗﻬﺎ ﻣﻦ ﺍﻷﺭﺽ ﻓﻴﻪ َﺑ ْﻌﺾُ ﺍﻻﻧﺘﻔﺎ ﹺ‬ ‫ﻟﻴﺤﺘﺎ ُ‬
‫ﺻﻌُﺪﹰﺍ ﺷﺮﻗِﻲ ﻣﻨْﺴﻤﻬﺎ ** ﻧَﻔﹾﻲ ﺍﻟﻐﺮﺍﺏ ﺑﺄﻋﻠﻰ ﺃﻧْﻔ ِﻪ ﺍﻟ َﻐﺮَﺩﺍ (‬
‫ﺩُﺅﺍ ٍﺩ ﺍﻹﻳﺎﺩﻱّ ‪ ) :‬ﺗَﻨْﻔﻲ ﺍﳊﺼﻰ ُ‬

‫ﻭﻟﻮ ﺃﻥﹼ ﺍﷲ ﻋﺰﱠ ﻭﺟﻞﹼ ﺃﺫﻥ ﻟﻠﻐﺮﺍﺏ ﺃﻥ ﻳﺴﻘﻂ ﻋﻠﻰ ﺍﻟﻨﺨﻠﺔ ﻭﻋﻠﻴﻬﺎ ﺍﻟﺜﹼﻤﺮﺓ ﻟﺬﻫﺒﺖ ﻭﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻟﻮ ﺃﻥﹼ‬
‫ﺕ ﺍﻟﻨﺎﺱ ﻭﻟﻜﻨّﻚ ﺗﺮﻯ ﻣﻨﻬﺎ ﻋﻠﻰ ﻛﻞﹼ ﳔﻠﺔ‬
‫ﺖ ﻏﻼﹼ ُ‬‫ﺇﻧﺴﺎﻧﹰﺎ ﻧﻘﺮ ﺍﻟﻌِﺬﹾﻕ ﻧﻘﺮ ﹰﺓ ﻭﺍﺣ َﺪﹰﺓ ﻻﻧﺘﺜﺮ ﻋﺎﻣﱠﺔ ﻣﺎ ﻓﻴﻪ ﻭﳍﻠﻜ ْ‬
‫ﻣﺼﺮﻭﻣ ِﺔ ﺍﻟﻐِﺮﺑﺎ ﹶﻥ ﺍﻟﻜﺜﲑﺓ ﻭﻻ ﺗﺮﻯ ﻋﻠﻰ ﺍﻟﱵ ﺗﻠﻴﻬﺎ ﻏﺮﺍﺑﹰﺎ ﻭﺍﺣﺪﹰﺍ ﺣﱴ ﺇﺫﺍ ﺻﺮﻣﻮﺍ ﻣﺎ ﻋﻠﻴﻬﺎ ﺗﺴﺎﺑﻘﻦ ﺇﱃ ﻣﺎ ﺳﻘﻂ‬
‫ﻣﻦ ﺍﻟﺘﻤﺮ ﰲ ﺟﻮﻑ ﺍﻟﻠﻴﻒ ﻭﺃﺻﻮﻝ ﺍﻟﻜﺮَﺏ ﻟﺘﺴﺘﺨﺮﺟﻪ ﻛﻤﺎ ﻳﺴﺘﺨﺮﺝ ﺍﳌﻨْﺘَﺎﺥُ ﺍﻟﺸّﻮﻙ ‪.‬‬

‫ﺣﻮﺍﺭ ﰲ ﻧﻔﻮﺭ ﺍﻟﻐﺮﺑﺎﻥ ﻣﻦ ﺍﻟﻨﺨﻞ‬

‫ﳋﺮَﻕ ﺍﻟﺴﱡﻮﺩ ﺍﻟﱵ ﺗُﻔﺰﻉ ﺍﻟﻄﲑ ﺃ ﹾﻥ ﻳﻘﻊ ﻋﻠﻰ ﺍﻟﺒﺰُﻭﺭ‬

‫ﻓﺈﻥ ﻗﺎﻝ ﻗﺎﺋﻞ ‪ :‬ﺇﳕﺎ ﺃﺷﺒﺎﺡ ﺗﻠﻚ ﺍﻷﻋﺬﺍﻕ ﺍﳌﺪﻻﹼ ِﺓ ﻛﺎ ِ‬
‫ﻭﻛﺎﻟﻘﻮﺩﺍﻡ ﺍﻟﺴﱡﻮ ِﺩ ﺗﻐﺮ ُﺯ ﰲ ﺃﺳﻨﻤ ِﺔ ﺫﻭﺍﺕ ﺍﻟﺪَﺑ ﹺﺮ ﻣﻦ ﺍﻹﺑﻞ ﻟﻜﻴﻼ ﺗﺴﻘﻂ ﻋﻠﻴﻬﺎ ﺍﻟﻐﺮﺑﺎﻥ ﻓﻜﺄﻬﻧﺎ ﺇﺫﺍ ﺭﺃﺕ ﺳﻮﺍﺩ‬
‫ﺍﻷﻋﺬﺍﻕ ﻓﺰﻋﺖ ﻛﻤﺎ ﻳﻔﺰﻉ ﺍﻟﻄﲑ ﻣﻦ ﺍﳋِﺮَﻕ ﺍﻟﺴﱡﻮﺩ ‪.‬‬

‫ﳋﺮَﻕ ﺍﻟﺴﱡﻮﺩ ﻓﻼ ﻳﺴﻘﻂ ﻋﻠﻰ ﺍﻟﺒﺰﻭﺭ ﻳﻘﻊ ﻛﻠﻪ ﻋﻠﻰ ﺍﻟﻨﺨﻞ‬‫ﻗﺎﻝ ﺍﻵﺧﺮ ‪ :‬ﻗﺪ ﳒ ُﺪ ﲨﻴﻊ ﺍﻟﻄﲑ ﺍﻟﺬﻣﻲ ﻳﻔﺰﻉ ﺑﺎ ِ‬
‫ﺏ ﺍﻟﻨّﺨﻞ ﺫﻭﺍﺕ ﺍﳊﻤﻞ ‪.‬‬‫ﻭﻋﻠﻴﻪ ﺍﳊﻤﻞ ﻭﻫﻞ ﻟﻌﺎﻣّﺔ ﺍﻟﻄﻴﱠﺮ ﻭﻛﻮﺭ ﺇﻻ ﰲ ﺃﻗﻼ ﹺ‬
‫ﺖ ﺇﻟﻴﻨﺎ ﻣﻦ ﻣﻮﺍﺿﻊ ﻟﻴﺲ ﻓﻴﻬﺎ ﻧَﺨْﻞﹲ ﻭﻻ ﺃﻋﺬﺍﻕ ﻭﻫﺬﺍ ﺍﻟﻄﲑ ﺍﻟﺬﻱ‬
‫ﻗﺎﻝ ﺍﻵﺧﺮ ‪ :‬ﻳﺸﺒﻪ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻐﺮﺑﺎﻥ ﻗﻄﻌ ْ‬
‫ﺖ ﻭﻧﺸﺄﺕ ﰲ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﱂ ﺗﺰﻝ ﺗﺮﻯ ﻓﻴﻬﺎ ﺍﻟﻨﱠﺨﻴﻞ ﻭﺍﻷﻋﺬﺍﻕ ﻭﻻ ﻧﻌﺮﻑ‬ ‫ﻕ ﺍﻟﺴﱡﻮﺩ ﺇﻧﱠﻤﺎ ﺧُﻠﻘ ْ‬
‫ﳋ َﺮ ﹺ‬
‫ﻳﻔﺰﻉ ﺑﺎ ِ‬
‫ﻟﺬﻟﻚ ﻋﻠﺔ ﺳﻮﻯ ﻫﺬﺍ ‪.‬‬
‫ﱪﺡُ ﺗ َﻌﺸﱢﺶ ﰲ ﺭﺅﻭﺱ‬
‫ﻗﺎﻝ ﺍﻵﺧﺮ ‪ :‬ﻭﻛﻴﻒ ﻳﻜﻮﻥ ﺍﻟﺸﺄﻥ ﻛﺬﻟﻚ ﻭﻣﻦ ﺍﻟﻐِﺮﺑﺎﻥ ﻏﺮﺑﺎﻥﹲ ﺃﻭﺍﺑ ُﺪ ﺑﺎﻟﻌِﺮﺍﻕ ﻓﻼ ﺗ َ‬
‫ﺥ ﺇﻻﱠ ﺃﻧﱠﻬﺎ ﻻ ﺗﻘﺮﺏ ﺍﻟﻨﱠﺨﻠﺔ ﺍﻟﱵ ﻳﻜﻮﻥ ﻋﻠﻴﻬﺎ ﺍﳊﻤﻞ ‪.‬‬ ‫ﺍﻟﻨﱠﺨﻞ ﻭﺗﺒﻴﺾ ﻭﺗﻔﹾﺮ ُ‬
‫ﻭﺍﻟﺪّﻟﻴﻞ َﻋﻠﹶﻰ ﺃﻬﻧﺎ ﺗﻌﺸﺶ ﰲ ﳔﻞ ﺍﻟﺒﺼﺮﺓ ﻭﰲ ﺭﺅﻭﺱ ﺃﺷﺠﺎﺭ ﺍﻟﺒﺎﺩﻳﺔ ﻗﻮ ﹸﻝ ﺍﻷﺻﻤﻌﻲﱢ ‪ ) :‬ﻭﻣﻦ ﺯﺭﺩَﻙ ﻣﺜﻞ ﻣﻜﻦ‬
‫ﺏ ** ﻭﻣﻦ ﺟﻴﺴﺮﺍ ٍﻥ ﻭﺑﻨْﺪﺍﺫﺟﺎﻥ (‬
‫ﺏ ** ﻳُﻨﺎﻭﺡ ﻋﻴﺪﺍﻧَﻪ ﺍﻟﺴﻴﻤﻜﺎﻥ ( ) ﻭﻣﻦ ﺷﻜﺮ ﻓﻴﻪ ُﻋﺶﱡ ﺍﻟﻐﺮﺍ ﹺ‬
‫ﺍﻟﻀﱢﺒﺎ ﹺ‬
‫ﺾ(‬
‫ﻒ ﻣﺮﺑﺪﱞ ﻫﺼﻮﺭٌ ﻫﺎﺋ ُ‬
‫ﺾ ** ﺃﻛﻠ ُ‬
‫ﺲ ُﺟﺮﺍﺋ ُ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ ﺍﻟﻔﻘﻌﺴﻲﱡ ﻭﻫﻮ ﻳﺼﻒ ﻓﺤﻞ َﻫﺠْﻤﺔ ‪ ) :‬ﻳﺘﺒﻌُﻬﺎ َﻋ َﺪﺑﱠ ٌ‬
‫ﺾ‬
‫ﺏ ﺍﻟﺒﺎﺋ ُ‬
‫ﺚ ﻳﻌﺘﺶ ﺍﻟﻐﺮﺍ ُ‬
‫ﲝﻴ ﹸ‬

‫ﻣﺎ ﻳﺘﻔﺎﺋﻞ ﺑﻪ ﻣﻦ ﺍﻟﻄﲑ ﻭﺍﻟﻨﺒﺎﺕ‬

‫ﺖ ﺑﻪ ‪.‬‬
‫ﻭﺍﻟﻌﺎﻣﱠﺔ ﺗﺘﻄﻴﱠ ُﺮ ﻣﻦ ﺍﻟﻐﺮﺍﺏ ﺇﺫﺍ ﺻﺎﺡ ﺻﻴﺤﺔ ﻭﺍﺣﺪﺓ ﻓﺈﺫﺍ ﺛﻨﱠﻰ ﺗﻔﺎﺀﻟ ْ‬
‫ﲑ ﻣﻦ ﺍﳋﻼﻑ ﻭﺍﻟﻔﺎﺭﺳﻲ‬ ‫ﻭﺍﻟﺒﻮﻡ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺮﱠﻱﱢ ﻭﺃﻫﻞ َﻣ ْﺮ ﹴﻭ ﻳُﺘﻔﺎﺀﻝ ﺑ ِﻪ ﻭﺃﻫﻞ ﺍﻟﺒﺼﺮﺓ ﻳﺘﻄﲑﻭﻥ ﻣﻨﻪ ﻭﺍﻟﻌﺮﰊﱡ ﻳﺘﻄ ُ‬
‫ﲑ ﺍﻟﻮﻓﺎﻕ ‪.‬‬
‫ﻳﺘﻔﺎﺀﻝ ﺇﻟﻴﻪ ﻷﻥﱠ ﺍﲰﻪ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ ﺑﺎﺫﺍﻣﻚ ﺃﻱ ﻳﺒﻘﻰ ﻭﺑﺎﻟﻌﺮﺑﻴﺔ ﺧﻼﻑ ﻭﺍﳋﻼﻑ ﻏ ُ‬
‫ﻭﺍﻟﺮﳛﺎﻥ ﻳُﺘﻔﺎﺀﻝ ﺑﻪ ﻷﻧﻪ ﻣﺸﺘﻖﱞ ﻣﻦ ﺍﻟﺮﱠﻭﺡ ﻭﻳﺘﻄﲑﱠ ﻣﻨﻪ ﻷﻥ ﻃﻌﻤﻪ ُﻣﺮﱞ ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺍﻟﻌﲔ ﻭﺍﻷﻧﻒ ﻣﻘﺒﻮ ﹰﻻ ‪.‬‬

‫ﻭﻗﺎﻝ ﺷﺎﻋﺮٌ ﻣﻦ ﺍﶈﺪﺛﲔ ‪ ) :‬ﺃﻫﺪﻯ ﻟﻪ ﺃﺣﺒﺎﺑُﻪ ﹸﺃ ْﺗﺮُﺟﱠ ﹰﺔ ** ﻓﺒﻜﻰ ﻭﺃﺷﻔﻖ ِﻣ ْﻦ ﻋﻴﺎﻓﺔ ﺯﺍﺟ ﹺﺮ ( ) ﻣﺘﻄﻴﱢﺮﹰﺍ ﳑّﺎ ﺃﺗﺎﻩ‬
‫ﻑ ﺍﻟﻈﹼﺎﻫ ﹺﺮ ( ﻭﺍﻟﻔﺮﺱ ﲢﺐﱡ ﺍﻵﺱ ﻭﺗﻜﺮﻩ ﺍﻟﻮﺭﺩ ﻷﻥ ﺍﻟﻮﺭﺩ ﻻ ﻳﺪﻭ ُﻡ ﻭﺍﻵﺱ ﺩﺍﺋﻢ ‪.‬‬ ‫ﻓﻄﻌﻤﻪ ** ﻟﻮﻧﺎﻥ ﺑﺎﻃﻨﻪ ﺧﻼ ُ‬
‫ﺕ ﻓﻬﻮ ﺧﲑ ﻋﻠﻰ ﻗﺪﺭ ﻋﺪﺩ ﺍﳊﺮﻭﻑ ‪.‬‬ ‫ﺏ ﻣﺮﺗﲔ ﻓﻬﻮ ﺷﺮﱞ ﻭﺇﺫﺍ ﺻﺎﺡ ﺛﻼﺙ ﻣﺮّﺍ ِ‬ ‫ﻗﺎﻝ ‪ :‬ﻭﺇﺫﺍ ﺻﺎﺡ ﺍﻟﻐﺮﺍ ُ‬

‫ﻋﺪﺍﻭﺓ ﺍﳊﻤﺎﺭ ﻟﻠﻐﺮﺍﺏ‬

‫ﻭﻳﻘﺎﻝ ‪ :‬ﺇﻥﹼ ﺑﲔ ﺍﻟﻐﺮﺍﺏ ﻭﺍﳊﻤﺎﺭ ﻋﺪﺍﻭ ﹰﺓ ﻛﺬﺍ ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﳌﻨﻄﻖ ‪.‬‬
‫ﺏ ** ﻋﺪﺍﻭﺓ ﺍﳊﻤﺎﺭ ﻟﻠﻐﺮﺍﺏ (‬
‫ﻭﺃﻧﺸﺪﱐ ﺑﻌﺾ ﺍﻟﻨﺤﻮﻳﱢﲔ ‪ ) :‬ﻋﺎﺩﻳﺘﻨﺎ ﻻ ﺯﻟﹾﺖ ﰲ ﺗﺒﺎ ﹺ‬

‫ﺃﻣﺜﺎﻝ ﰲ ﺍﻟﻐﺮﺍﺏ‬

‫ﻭﻳﻘﺎﻝ ‪ :‬ﺃﺻﺢﱡ ﻣﻦ ﻏﺮﺍﺏ ﻭﺃﻧﺸﺪ ﺍﺑﻦ ﺃﰊ ﻛﺮﳝﺔ ﻟﺒﻌﻀﻬﻢ ﻭﻫﻮ ﻳﻬﺠﻮ ﺻﺮﻳﻊ ﺍﻟﻐﻮﺍﱐ ﻣﺴﻠﻢ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ‪ ) :‬ﻓﻤﺎ‬
‫ﺕ ﻣﻨﻚ ﺇﱃ ﺍﻟﻐﻮﺍﱐ ( ﻭﺃﻧﺸﺪ ‪ ) :‬ﻭﺃﺻﻠﺐ ﻫﺎﻣ ﹰﺔ ﻣﻦ ﺫﻱ ُﺣﻴُﻮﺩ ** ﻭﺩُﻭﻥ‬ ‫ﺢ ﺍﻟﺴّﺬﺍﺏ ﺃﺷﺪﱡ ُﺑﻐْﻀﹰﺎ ** ﺇﱃ ﺍﳊﻴّﺎ ِ‬
‫ﺭﻳ ُ‬
‫ﺻﺪﺍﻋﻪ ﺣُﻤّﻰ ﺍﻟﻐﺮﺍﺏ ( ﻭﺯﻋﻢ ﱄ ﺩﺍﻫﻴﺔﹲ ﻣﻦ ﺩﻫﺎﺓ ﺍﻟﻌﺮﺏ ﺍﳊﻮّﺍﺋﲔ ﺃﻥﹼ ﺍﻷﻓﺎﻋﻲ ﻭﺃﺟﻨﺎﺱ ﺍﻷﺣﻨﺎﺵ ﺗﺄﰐ ﺃﺻﻮﻝ‬
‫ﺢ ﻭﺍﳊﺮْﻣﻞ ﺗﺴﺘﻈﻞ ﺑﻪ ﻭﺗﺴﺘﺮﻳﺢ ﺇﻟﻴﻪ ‪.‬‬ ‫ﺍﻟﺸﱢﻴ ﹺ‬
‫ﺏ ﻣﻦ ﻏﺮﺍﺏ ﻭﺃﻧﺸﺪ ﻗﻮﻝ ﻣﻀﺮّﺱ ﺑﻦ ﻟﻘﻴﻂ ‪ ) :‬ﻛﺄﱐ ﻭﺃﺻﺤﺎﰊ ﻭﻛﺮﱢﻱ ﻋﻠﻴﻬ ُﻢ ** ﻋﻠﻰ ﻛﻞﱢ ﺣﺎﻝ‬ ‫ﻭﻳﻘﺎﻝ ‪ :‬ﺃﻏﺮ ُ‬
‫ﻣﻦ ﻧﺸﺎﻁ ﻭﻣﻦ ﺳﺄ ْﻡ ( ) ﻏﺮﺍﺏٌ ﻣﻦ ﺍﻟﻐِﺮﺑﺎ ِﻥ ﺃﻳّﺎ َﻡ ﻗﺮﱢ ٍﺓ ** ﺭﺃﻳْﻦ ﳊﺎﻣﹰﺎ ﺑﺎﻟﻌﺮﺍﺹ ﻋﻠﻰ ﻭﺿ ْﻢ (‬

‫ﺣﺪﻳﺚ ﺍﻟﻄﲑﺓ ﻭﻗﺪ ﺍﻋﺘﺮﺽ ﻗﻮﻡٌ ﻋﻠﻴﻨﺎ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺟﺎﺀ ﰲ ﺗﻔﺮﻗﺔ ﻣﺎ ﺑﲔ ﺍﻟﻄﲑﺓ ﻭﺍﻟﻔﺄﻝ ﻭﺯﻋﻤﻮﺍ ﺃﻧّﻪ ﻟﻴﺲ‬
‫ﻟﻘﻮﻟﻪ ‪ :‬ﻛﺎﻥ ﻳﻌﺠﺒﻪ ﺍﻟﻔﺄ ﹸﻝ ﺍﳊﺴﻦ ﻭﻳﻜﺮﻩ ﺍﻟﻄﲑﺓ ﻣﻌﲎ ﻭﻗﺎﻟﻮﺍ ‪ :‬ﺇﻥ ﻛﺎﻥ ﻟﻴﺲ ﻟﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ ‪ :‬ﻳﺎ ﻫﺎﻟﻚ ﻭﺃﻧﺖ‬
‫ﻍ ﻭﺟﻪٌ ﻭﻻ ﲢﻘﻴﻖ ﻓﻜﺬﻟﻚ ﺇﺫﺍ ﻗﺎﻝ ‪ :‬ﻳﺎ ﻭﺍﺟﺪ ﻟﻴﺲ ﻟﻪ ﲢﻘﻴﻖ ﻭﻟﻴﺲ ﻗﻮﻟﻪ ﻳﺎ ﻣﻀ ﱡﻞ ﻭﻳﺎ ﻣﻬﻠﻚ ﺃﺣﻖﱠ ﺑﺄﻥ ﻳﻜﻮﻥ‬ ‫ﺑﺎ ﹴ‬
‫ﺐ ﺿﻼ ﹰﻻ ﻭﻻ ﻫﻼﻛﹰﺎ ﻣﻦ ﻗﻮﻟﻪ ﻳﺎ ﻭﺍﺟﺪ ﻭﻳﺎ ﻇﺎﻓﺮ ﻣﻦ ﺃﻻﹼ ﻳﻜﻮﻥ ﻳﻮﺟﺐ ﻇﻔﺮﹰﺍ ﻭﻻ ﻭﺟﻮﺩﹰﺍ ﻓﺈﻣّﺎ ﺃﻥﹼ ﻳﻜﻮﻧﺎ‬
‫ﻻ ﻳﻮﺟ ُ‬
‫ﲨﻴﻌﹰﺎ ﻳﻮﺟﺒﺎﻥ ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻧﺎ ﺟﻴﻤﻌﹰﺎ ﻻ ﻳﻮﺟﺒﺎﻥ ﻗﻴﻞ ﳍﻢ ‪ :‬ﻟﻴﺲ ﺍﻟﺘﺄﻭﻳﻞ ﻣﺎ ﺇﻟﻴﻪ ﺫﻫﺒﺘﻢ ﻟﻮ ﺃﻥ ﺍﻟﻨّﺎﺱ ﺃﻣﱠﻠﻮﺍ ﻓﺎﺋﺪﺓ‬
‫ﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞﱠ ﻭﺭﺟﻮﺍ ﻋﺎﺋِﺪﺗﻪ ﻋﻨﺪ ﻛﻞﱢ ﺳﺒﺐ ﺿﻌﻴﻒ ﻭﻗﻮﻱّ ﻟﻜﺎﻧﻮﺍ ﻋﻠﻰ ﺧﲑ ﻭﻟﻮ ﻏﻠﻄﻮﺍ ﰲ ﺟﻬﺔ ﺍﻟﺮّﺟﺎﺀ ﻟﻜﺎﻥ‬
‫ﳍﻢ ﺑﻨﻔﺲ ﺫﻟﻚ ﺍﻟﺮّﺟﺎﺀ ﺧﲑ ﻭﻟﻮ ﺃﻬﻧﻢ ﺑﺪﻝ ﺫﻟﻚ ﻗﻄﻌﻮﺍ ﺃﻣﻠﻬﻢ ﻭﺭﺟﺎﺀﻫﻢ ﻣﻦ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻟﻜﺎﻥ ﺫﻟﻚ ﻣﻦ ﺍﻟﺸﺮّ‬
‫ﻭﺍﻟﻔﺄﻝ ﺃﻥ ﻳﺴﻤﻊ ﻛﻠﻤ ﹰﺔ ﰲ ﻧﻔﺴﻬﺎ ﻣﺴﺘﺤﺴﻨﺔ ﰒﱠ ﺇﻥ ﺃﺣﺐﱠ ﺑﻌﺪ ﺫﻟﻚ ﺃﻭ ﻋﻨﺪ ﺫﻟﻚ ﺃﻥﹼ ﳛﺪﺙ ﻃﻤﻌﹰﺎ ﻓﻴﻤﺎ ﻋﻨﺪ (‬
‫ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻛﺎﻥ ﻧﻔﺲ ﺍﻟﻄﻤﻊ ﺧﻼﻑ ﺍﻟﻴﺄﺱ ﻭﺇﳕﺎ ﺧﺒﱠﺮ ﺃﻧّﻪ ﻛﺎﻥ ﻳﻌﺠﺒﻪ ﻭﻫﺬﺍ ﺇﺧﺒﺎﺭٌ ﻋﻦ ﺍﻟﻔﻄﺮﺓ ﻛﻴﻒ ﻫﻲ ﻭﻋﻦ‬
‫ﺍﻟﻄﺒﻴﻌﺔ ﺇﱃ ﺃﻱﱢ ﺷﻲﺀ ﺗﺘﻘﻠﺐ ‪.‬‬

‫ﻀ ﱞﻞ ‪ :‬ﻳﺎ ﻭﺍﺟﺪ ﻭﺃﻧﺖ ﺧﺎﺋﻒ ‪ :‬ﻳﺎ ﺳﺎﱂ ﻭﱂ ﻳﻘﻞ ﺇﻥﱠ‬

‫ﻭﻗﺪ ﻗﻴﻞ ﻟﺒﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ‪ :‬ﻣﺎ ﺍﻟﻔﺄﻝ ﻗﺎﻝ ‪ :‬ﺃﻥ ﺗﺴﻤﻊ ﻭﺃﻧﺖ ُﻣ ِ‬
‫ﺍﻟﻔﺄﻝ ﻳﻮﺟﺐ ﻟﻨﻔﺴﻪ ﺍﻟﺴﻼﻣﺔ ﻭﻟﻜﻨّﻬﻢ ﳛﺒﱡﻮﻥ ﻟﻪ ﺇﺧﺮﺍﺝ ﺍﻟﻴﺄﺱ ﻭﺳﻮﺀ ﺍﻟﻈﻦ ﻭﺗﻮ ﱡﻗ ﹺﻊ ﺍﻟﺒﻼﺀ ﻣﻦ ﻗﻠﺒﻪ ﻋﻠﻰ ﻛﻞ‬
‫ﺣﺎﻝ ﻭﺣﺎﻝ ﺍﻟﻄﲑﺓ ﺣﺎﻝ ﻣﻦ ﺗﻠﻚ ﺍﳊﺎﻻﺕ ﻭﳛﺒﻮﻥ ﺃﻥ ﻳﻜﻮﻥ ﷲ ﺭﺍﺟﻴﹰﺎ ﻭﺃﻥ ﻳﻜﻮﻥ ﺣﺴﻦ ﺍﻟﻈﻦ ﻓﺈﻥ ﻇﻦﱠ ﺃﻥ‬
‫ﺫﻟﻚ ﺍﳌﺮﺟ ﻮﱠ ﻳُﻮﺍﻓ ُﻖ ﺑﺘﻠﻚ ﺍﻟﻜﻠﻤﺔ ﻓﻔﺮﺡ ﺑﺬﻟﻚ ﻓﻼ ﺑﺄﺱ ﺗﻄﲑ ﺑﻌﺾ ﺍﻟﺒﺼﺮﻳﲔ ﻭﻗﺎﻝ ﺍﻷﺻﻤﻌﻲﱡ ‪ :‬ﻫﺮﺏ ﺑﻌﺾ‬
‫ﺴﺒَﻖ ﺍﻟﻠﹼ ُﻪ ﻋﻠﻰ ﺣِﻤﺎﺭ ** ﻭﻻ ﻋﻠﻰ ﺫﻱ‬
‫ﺍﻟﺒﺼﺮﻳﲔ ﻣﻦ ﺑﻌﺾ ﺍﻟﻄﱠﻮﺍﻋﲔ ﻓﺮﻛﺐ ﻭﻣﻀﻰ ﺑﺄﻫﻠﻪ ﳓﻮ َﺳﻔﹶﻮﺍﻥ ) ﻟﻦ ﻳُ ْ‬
‫ﺢ ﺍﻟﻠﹼﻪ ﺃﻣﺎﻡ ﺍﻟﺴّﺎﺭﻱ ( ﻓﻠﻤﺎ ﲰﻊ ﺫﻟﻚ ﺭﺟﻊ ﻬﺑﻢ ‪.‬‬ ‫ﲔ ﻋﻠﻰ ﻣﻘﺪﺍ ﹺﺭ ** ﻗﺪ ﻳﺼﺒ ُ‬
‫ﰐ ﺍﳊ ُ‬
‫َﻣ ْﻴ َﻌ ٍﺔ َﻣﻄﱠﺎ ﹺﺭ ( ) ﺃﻭ ﻳﺄ ﹶ‬

‫ﻣﻌﺮﻓﺔ ﰲ ﺍﻟﻐﺮﺑﺎﻥ‬

‫ﻗﺎﻝ ‪ :‬ﻭﺍﻟﻐﺮﺑﺎﻥ ﺗﺴﻘﻂ ﰲ ﺍﻟﺼﺤﺎﺭﻯ ﺗﻠﺘﻤﺲ ﺍﻟﻄﱡﻌﻢ ﻭﻻ ﺗﺰﺍﻝ ﻛﺬﻟﻚ ﻓﺈﺫﺍ ﻭﺟﺒﺖ ﺍﻟﺸﻤﺲ ﻬﻧﻀﺖ ﺇﱃ ﺃﻭﻛﺎﺭﻫﺎ‬
‫ﻣﻌﹰﺎ ﻭ ﻣﺎ ﺃﻗﻞﹼ ﻣﺎ ﲣﺘﻠﻂ ﺍﻟُﺒﻘﹾﻊ ﺑﺎﻟﺴّﻮﺩ ﺍﳌﺼﻤﺘﺔ ‪.‬‬
‫ﺍﻷﻧﻮﺍﻉ ﺍﻟﻐﺮﻳﺒﺔ ﻣﻦ ﺍﻟﻐﺮﺑﺎﻥ ﻗﺎﻝ ‪ :‬ﻭﻣﻨﻬﺎ ﺃﺟﻨﺎﺱ ﻛﺜﲑﺓ ﻋﻈﺎﻡ ﻛﺄﻣﺜﺎﻝ ﺍﳊﺪﺍﺀ ﺍﻟﺴﱡﻮﺩ ﻭﻣﻨﻬﺎ ﺻﻐﺎﺭٌ ﻭﰲ ﻣﻨﺎﻗﲑﻫﺎ‬
‫ﺍﺧﺘﻼﻑ ﰲ ﺍﻷﻟﻮﺍﻥ ﻭﺍﻟﺼﻮﺭ ﻭﻣﻨﻬﺎ ﻏﺮﺑﺎﻥ ﲢﻜﻲ ﻛﻞﹼ ﺷﻲﺀ ﲰﻌﺘﻪ ﺣﱴ ﺇﻬﻧﺎ ﰲ ﺫﻟﻚ ﺃﻋﺠﺐ ﻣﻦ ﺍﻟﺒﺒﻐﺎﺀ ﻭﻣﺎ‬
‫ﺖ ﻭﺃﻛﺜﺮ ﺍﳌﺘﺨﻠﱢﻔﺎﺕ ﻣﻨﻬﺎ ﺍﻟﺒﻘﻊ ﻓﺈﺫﺍ ﺟﺎﺀ‬‫ﺃﻛﺜﺮ ﻣﺎ ﻳﺘﺨﻠﹼﻒ ﻣﻨﻬﺎ ﻋﻨﺪﻧﺎ ﺑﺎﻟﺒﺼﺮﺓ ﰲ ﺍﻟﺼﻴﻒ ﻓﺈﺫﺍ ﺟﺎﺀ ﺍﻟﻘﻴﻆ ﻗﻠﱠ ْ‬
‫ﺍﳋﺮﻳﻒ ﺭﺟﻌﺖ ﺇﱃ ﺍﻟﺒﺴﺎﺗﲔ ﻟﺘﻨﺎﻝ ﳑﺎ ﻳﺴﻘﻂ ﻣﻦ ﺍﻟﺘﻤﺮ ﰲ ﻛﺮﺏ ﺍﻟﻨّﺨﻞ ﻭﰲ ﺍﻷﺭﺽ ﻭﻻ ﺗﻘﺮﺏ ﺍﻟﻨﱠﺨﻠﺔ ﺇﺫﺍ‬
‫ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﻋﺬﻕ ﻭﺍﺣﺪ ﻭﺃﻛﺜﺮ ﻫﺬﻩ ﺍﻟﻐﺮﺑﺎﻥ ﺳﻮﺩ ﻭﻻ ﺗﻜﺎﺩ ﺗﺮﻯ ﻓﻴﻬﻦّ ﺃﺑﻘﻊ‬

‫ﻂ ﺃﻗﺒﺢ ﻣﻦ ﻓﺮﺥ ﺍﻟﻐﺮﺍﺏ ﺭﺃﻳﺘﻪ ﻣﺮﱠﺓ ﻓﺈﺫﺍ ﻫﻮ ﺻﻐﲑ‬

‫ﻗﺒﺢ ﻓﺮﺥ ﺍﻟﻐﺮﺍﺏ ﻭﻗﺎﻝ ﺍﻷﺻﻤﻌﻲّ ‪ :‬ﻗﺎﻝ ﺧﻠﻒ ‪ :‬ﱂ ﺃ َﺭ ﻗ ﱡ‬
‫ﺍﳉﺴﻢ ﻋﻈﻴﻢ ﺍﻟﺮﺃﺱ ﻋﻈﻴﻢ ﺍﳌﻨﻘﺎﺭ ﺃﺟﺮﺩ ﺃﺳﻮ ُﺩ ﺍﳉﻠﺪ ﺳﺎﻗﻂ ﺍﻟﻨﻔﺲ ﻣﺘﻔﺎﻭﺕ ﺍﻷﻋﻀﺎﺀ ‪.‬‬
‫ﻏﺮﺑﺎﻥ ﺍﻟﺒﺼﺮﺓ ﻗﺎﻝ ‪ :‬ﻭﺑﻌﻀُﻬﺎ ﻳﻘﻴﻢ ﻋﻨﺪﻧﺎ ﰲ ﺍﻟﻘﻴﻆ ﻓﺄﻣﱠﺎ ﰲ ﺍﻟﺼﱠﻴﻒ ﻓﻜﺜﲑ ﻭﺃﻣﱠﺎ ﰲ ﺍﳋﺮﻳﻒ ﻓﺎﻟﺪﱡﻫﻢ ﻭﺃﻛﺜﺮ ﻣﺎ‬
‫ﻆ ﻭﺍﻟﺼﻴﻒ ﺍﻟﺒُﻘﻊ ﻭﺃﻛﺜﺮ ﻣﺎ ﺗﺮﺍﻩ ﰲ ﺍﳋﺮﻳﻒ ﰲ ﺍﻟﻨﺨﻞ ﻭﰲ ﺍﻟﺸﺘﺎﺀ ﰲ ﺍﻟﺒﻴﻮﺕ‬ ‫ﺗﺮﺍﻩ ﰲ ﺃﻋﺎﱄ ﺳﻄ ﻮﹺﺣﻨﺎ ﰲ ﺍﻟﻘﻴ ِ‬
‫ﺍﻟﺴﱡﻮﺩ ‪.‬‬
‫ﻭﰲ ﺟﺒﻞ ﺗﻜﺮﻳﺖ ﰲ ﺗﻠﻚ ﺍﻷَﻳﱠﺎﻡ ﻏِﺮْﺑﺎﻥﹲ ﺳﻮﺩٌ ﻛﺄﻣﺜﺎﻝ ﺍﳊﺪَﺍ ِﺀ ﺍﻟﺴﱡﻮﺩ ﻋﻈﻤﹰﺎ ‪.‬‬

‫ﺗﺴﺎﻓﺪ ﺍﻟﻐﺮﺑﺎﻥ ﻭﻧﺎﺱ ﻳﺰﻋﻤﻮﻥ ﺃﻥﱠ ﺗﺴﺎﻓﺪَﻫﺎ َﻋﻠﹶﻰ ﻏﲑ ﺗﺴﺎﻓﺪ ﺍﻟﻄﲑ ﻭﺃﻧّﻬﺎ ﺗﺰﺍﻕﱡ ﺑﺎﳌﻨﺎﻗﲑ ﻭﺗﻠﻘﺢ ﻣﻦ ﻫﻨﺎﻙ ‪.‬‬
 ‫ﻧﻮﺍﺩﺭ ﻭﺃﺷﻌﺎﺭ َﻧﺬﹾﻛﺮ ﺷﻴﺌﹰﺎ ﻣﻦ ﻧﻮﺍﺩﺭ ﻭﺃﺷﻌﺎﺭ ﻭﺷﻴﺌﹰﺎ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﻣﻦ ﺣﺎﺭﱢﻫﺎ ﻭﺑﺎﺭﺩﻫﺎ ‪.‬‬
‫ﻗﺎﻝ ﺍﺑ ُﻦ ﻧُﺠ ْﻴ ﹴﻢ ‪ :‬ﻛﺎﻥ ﺍﺑﻦ ﻣﻴّﺎﺩﺓ ﻳﺴﺘﺤﺴﻦ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻷَﺭﻃﺄ ﹶﺓ ﺑﻦ ﺳُﻬﻴّﺔ ‪ ) :‬ﻓﻘﻠﺖ ﳍﺎ ﻳﺎ ﺃﻡﱠ ﺑﻴﻀﺎ َﺀ ﺇﻧّﻪ ** ﻫُﺮﻳ َﻖ‬
‫ﺸﻦﱠ ﺃﺩﳝﻲ ( ﺻﺎﺭ ﺷﻨّﹰﺎ ‪.‬‬
‫ﺷﺒﺎﰊ ﻭﺍﺳَﺘ َ‬

‫ﺴﺮَﺍﺗِﻪ ** ﹶﻗﺪْﺭﹰﺍ‬‫ﻭﻛﺎﻥ ﺍﻷﺻﻤﻌﻲ ﻳﺴﺘﺤﺴﻦ ﻗﻮﻝ ﺍﻟﻄﺮﻣﺎﺡ ﺑﻦ ﺣﻜﻴﻢ ‪ ،‬ﰲ ﺿﻔﺔ ﺍﻟﻈﻠﻴﻢ ‪ ) :‬ﳎﺘﺎﺏ ﺷْﻤﻠﺔ ﺑُﺮﺟُ ٍﺪ ﻟ َ‬
‫ﻑ‬
‫ﻭﺃﺳﻠﻢ ﻣﺎ ِﺳ ﻮَﺍُﻩ ﺍﻟﺒَﺮ ُﺟ ُﺪ ( ﻭﻳﺴﺘﺤﺴﻦ ﻗﻮﻟﻪ ﰲ ﺻﻔﺔ ﺍﻟﺜﱠﻮﺭ ‪ ) :‬ﻳﺒﺪ ُﻭ ﻭﺗَﻀﻤﺮﻩ ﺍﻟﺒﻼﺩ ﻛﺄﻧﱠﻪ ** ﺳﻴﻒٌ ﻋﻠﹶﻰ ﺷﺮ ٍ‬
‫ﺖ ** ﻋُﺮﻯ ﺍﺠﻤﻟ ِﺪ‬ ‫ﺲ ﺍﻟﻄﹼﺮﻣﺎﺡ ﺃﺧ ﹶﻠﹶﻘ ْ‬ ‫ﺖ ﻧﻔ ُ‬‫ﻀ ْ‬ ‫ﺱ ﻳﺴﺘﺤﺴ ُﻦ ﻗﻮ ﹶﻝ ﺍﻟﻄﹼﺮﻣﺎﺡ ‪ ) :‬ﺇﺫﺍ ﻗﹸﹺﺒ َ‬
‫ﻳُﺴ ﱡﻞ ﻭﻳُﻐﻤ ُﺪ ( ﻭﻛﺎﻥ ﺃﺑﻮ ﻧُﻮﺍ ﹴ‬
‫ﻚ ﻋﻄﺎ ﺅُﻩ ** ﺻَﻨﻴﻌَﺔ ﹺﺑﺮﱟ ﺃﻭ ﺧِﻠﻴ ﹴﻞ ﺗﻮﺍ ِﻣﻘﹸﻪ ( )‬ ‫ﺐ ﻋﻠﻴ َ‬‫ﻭﺍﺳﺘﺮﺧﻰ ﻋﻨﺎﻥ ﺍﻟﻘﺼﺎﺋﺪ ( ﻭﻗﺎﻝ ﻛﺜﲑ ‪ ) :‬ﺇﺫﺍ ﺍﳌﺎﻝ ﻳﻮ ﹺﺟ ْ‬
‫ﺾ ﺍﳌﻨْﻊ ﺣﺰﻡٌ ﻭﻗﹸ ﻮﱠﺓﹲ ** ﻓﻠﻢ ﻳﻔﺘﻠﺘﻚ ﺍﳌﺎ ﹶﻝ ﺇﻻﹼ ﺣﻘﺎﺋﻘﻪ (‬
‫ﺖ ﻭﺑﻌ ُ‬
‫َﻣَﻨ ْﻌ َ‬

‫ﻭﻗﺎﻝ ﺳﻬﻞ ﺑﻦ ﻫﺎﺭﻭﻥ ﳝﺪﺡ ﳛﲕ ﺑﻦ ﺧﺎﻟﺪ ‪ ) :‬ﻋﺪ ﻭﱡ ﺗِﻼ ِﺩ ﺍﳌﺎﻝ ﻓﻴﻤﺎ ﻳﻨﻮﺑﻪ ** ﻣﻨﻮﻉٌ ﺇﺫﺍ ﻣﺎ ﻣﻨﻌُﻪ ﻛﺎﻥ ﺃﺣ َﺰﻣَﺎ (‬
‫ﻗﺎﻝ ‪ :‬ﻭﻛﺎﻥ ﺭﹺﺑﻌﻲﱡ ﺑﻦ ﺍﳉﺎﺭﻭﺩ ﻳﺴﺘﺤﺴﻦ ﻗﻮﻟﹶﻪ ‪ ) :‬ﻓﺨﲑ ﻣﻨﻚ ﻣﻦ ﻻ ﺧﲑ ﻓﻴﻪ ** ﻭﺧﲑ ﻣﻦ ﺯﻳﺎﺭﺗﻚ ﺍﻟﻘﹸﻌﻮ ُﺩ (‬
‫ﻂ ﻋﻠﻰ ﺃﺭﻣﺎﺣﻨﺎ ﺍﻟﺒَﻄ ﹸﻞ (‬
‫ﻭﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪ ) :‬ﻗﺪ ﻧﻄﻌُﻦ ﺍﻟ َﻌ ْﻴ َﺮ ﰲ ﻣﻜﻨﻮ ِﻥ ﻓﺎﺋﻠﻪ ** ﻭﻗﺪ َﻳﺸِﻴ ﹸ‬

‫ﺻﻠﱠﻮﺍ ** ﻭﹶﻟﻪُ‬
‫ﻭﻗﺎﻝ ﺍﻟﻌﻼﺀ ﺑﻦ ﺍﳉﺎﺭﻭﺩ ‪ ) :‬ﺃﻇﻬﺮﻭﺍ ﻟﻠﻨﱠﺎﺱ ﻧﺴﻜﹰﺎ ** ﻭﻋﻠﻰ ﺍﳌﻨﻘﻮﺵ ﺩﺍﺭُﻭﺍ ( ) َﻭﻟﹶﻪ ﺻﺎﻣُﻮﺍ ﻭ َ‬
‫َﺣﺠﱡﻮﺍ ﻭﺯﺍﺭُﻭﺍ ( ) ﻭﻟﻪ ﻗﺎﻣﻮﺍ ﻭﻗﺎﻟﻮﺍ ** ﻭﻟﻪ ﺣﻠﹼﻮﺍ ﻭﺳﺎﺭﻭﺍ ( ) ﻟﻮ ﻏﺪﺍ ﻓﻮﻕ ﺍﻟﺜﺮﻳﱠﺎ ** ﻭﳍﻢ ﺭﻳﺶ ﻟﻄﺎﺭﻭﺍ (‬
‫ﺐ‬
‫ﺶ ﺍﻟﺪﱠﺑﻴ َ‬
‫ﻚ ﺟﺒﻴﻨﻚ ﻟﻠﻘﻀﺎﺀ ﺑﺜﹸﻮ ﹺﻡ ( ) ﻭﺍﻣ ﹺ‬
‫ﻭﻗﺎﻝ ﺍﻵﺧﺮ ﰲ ﻣﺜﻞ ﺫﻟﻚ ‪ ) :‬ﴰﺮ ﺛﻴﺎﺑَﻚ ﻭﺍﺳﺘﻌﺪﱠ ﻟﻘﺎﺑ ﹴﻞ ** ﻭﺍﺣﻜ ْ‬
‫ﺐ ﻭﺩﻳﻌ ﹰﺔ ﻟﻴﺘﻴﻢ ( ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ ‪ :‬ﻛﺎﻥ ﻳﻘﺎﻝ ‪ :‬ﻣﻦ ﺭﻕّ ﻭﺟﻬُﻪ ﺭﻕّ ﻋِﻠﻤُﻪ ‪.‬‬ ‫ﺖ ﳊﺎﺟ ٍﺔ ** ﺣﱴ ﺗﺼﻴ َ‬‫ﺇﺫﺍ ﻣﺸَﻴ َ‬
‫ﻭﻗﺎﻝ ﻋﻤﺮ ‪ :‬ﺗﻔﻘﱠﻬﻮﺍ ﻗﺒﻞ ﺃﻥ ﺗﺴﻮﺩﻭﺍ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻷﺻﻤﻌﻲ ‪ :‬ﻭُﺻﻠﺖ ﺑﺎﻟﻌﻠﻢ ﻭﻛﺴﺒﺖ ﺑﺎﳌﻠﺢ ‪.‬‬
‫ﻭﻣﻦ ﺍﻷﺷﻌﺎﺭ ﺍﻟﻄﻴﺒﺔ ﻗﻮﻝ ﺍﻟﺸﺎﻋ ﹺﺮ ﰲ ﺍﻟﺴﻤﻚ ﻭﺍﳋﺎﺩﻡ ‪ ) :‬ﻣﻘﺒﻞ ﻣﺪﺑﺮ ﺧﻔﻴﻒ ﺫﹶﻓﻴﻒ ** ﺩﺳﻢ ﺍﻟﺜﱠﻮﺏ ﻗﺪ ﺷَﻮَﻯ‬
‫ﺕ(‬
‫ﲰﻜﺎ ِ‬

‫ﻒ‬
‫ﺕ ( ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﺇ ﹾﻥ ﺃﺟ ﹺﺰ ﻋﻠﻘﻤَﺔ ﺑﻦ َﺳْﻴ ِ‬ ‫) ﻣﻦ ﺷﺒﺎﺑﻴﻂ ﳉ ٍﺔ ﺫﺍﺕ ﹶﻏﻤْﺮ ** ﺣُﺪُﺏ ﻣﻦ ﺷُﺤﻮﻣﻬﺎ ﺯَﳘﺎ ِ‬
‫ﺳﻌَﻴﻪُ ** ﻻ ﺃﺟﺰﹺﻩ ﺑﺒﻼ ِﺀ ﻳﻮ ﹴﻡ ﻭﺍﺣ ِﺪ ( ) ﻷ َﺣﺒﱠﲏ ُﺣﺐّ ﺍﻟﺼﱯﱢ ﻭﺭَﻣﱠﲏ ** َﺭﻡﱠ ﺍ ﹶﳍ ِﺪﻱﱢ ﺇﱃ ﺍﻟﻐﲏّ ﺍﻟﻮﺍﺟﺪ ( ) ﻭﻟ ﹶﻘ ْﺪ‬
‫ﺖ ﺃﺧﻮﺍﱄ ﺃﺭﺍﺩﻭﺍ ﻋﻤﻮﻣﱵ‬ ‫ﺖ ﻏﻠﻴﻠﱵ ﻭﻧﻘﹶﻌﺘﻬﺎ ** ﻣﻦ ﺁﻝ ﻣﺴﻌﻮ ٍﺩ ﲟﺎ ٍﺀ ﺑﺎﺭﺩ ( ﻭﻗﺎﻝ ﺭﺟﻞ ﻣﻦ ﺟﺮﻡ ‪ ) :‬ﻧﺒﺌ ُ‬ ‫ﺷﻔﻴ ُ‬
‫** ﺑﺸﻨﻌﺎﺀ ﻓﻴﻬﺎ ﺛﺎﻣ ﹸﻞ ﺍﻟﺴﱡﻢﱢ ﻣُﻨﻘﹶﻌﺎ ( ) ﺳﺄﺭﻛﺒﻬﺎ ﻓﻴﻜﻢ ﻭﺃﹸﺩﻋﻰ ﻣﻔﺮﱢﻗﹰﺎ ** ﻭﺇﻥ ﺷﺌﺘﻢ ﻣﻦ ﺑﻌ ُﺪ ﻛﻨﺖ ﳎﻤﱢﻌﺎ (‬

‫ﻒ ﺷﻴﺌﹰﺎ ﺇﻻﹼ ﻭﻗ ْﺪ ﺳﺨﻦ ‪.‬‬ ‫ﻂ ﺇﻻﹼ ﻭﻗﺪ ﺑﺮﺩ ﻭﻻ ﺃﻛﻠﺖ ﰲ ﺻﻴ ٍ‬ ‫ﻭﻗﺎﻝ ﻳﻮﻧﺲ ﺑﻦ ﺣﺒﻴﺐ ‪ :‬ﻣﺎ ﺃﻛﻠﺖ ﰲ ﺷﺘﺎ ٍﺀ ﺷﻴﺌﹰﺎ ﻗ ﱡ‬
‫ﳊﺼَﺺ ﻣﺎ ﻧﺎﻟﲏ ﻛﻤﺎ ﻧﺎﻟﲏ ‪ :‬ﺍﺧﺘﻠﻔﺖ ﺍﳉﺎﺭﻳ ﹸﺔ ﺑﺎﻟﺸﺎﺓ ﺇﱃ ﺍﻟﺘﱠﻴﱠﺎﺱ‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮﻭ ﺍﳌﺪﻳﲏّ ‪ :‬ﻟﻮ ﻛﺎﻧﺖ ﺍﻟﺒﻼﻳﺎ ﺑﺎ ِ‬
‫ﻼ ﻭﺍﻟﺸﺎﺓ ﺣﺎﺋﻞ ‪.‬‬
‫ﺍﺧﺘﻼﻓﹰﺎ ﻛﺜﲑﹰﺍ ﻓﺮﺟﻌﺖ ﺍﳉﺎﺭﻳﺔ ﺣﺎﻣ ﹰ‬
‫ﺕ ﺃﻥ‬
‫ﻑ ﻣﻮﻛﹼﻞ ﺑﻜ ﹺّﻞ ﺷﻲﺀ ﻳﻜﻮﻥ ﺣﱴ ﺍﻟﻘﹶﺬﺍﺓ ﰲ ﺍﳌﺎﺀ ﰲ ﺭﺃﺱ ﺍﻟﻜﻮﺯ ﻓﺈﻥ ﺃﺭﺩ َ‬ ‫ﻭﻗﺎﻝ ﺟﻌﻔﺮ ﺑﻦ ﺳﻌﻴﺪ ‪ :‬ﺍﳋﻼ ُ‬
‫ﺱ ﺍﻟﻜﻮ ﹺﺯ ﻟﺘﺨﺮﺝ َﺭﺟَﻌﺖ ‪.‬‬
‫ﺕ ﺃﻥ ﺗﺼﺐﱠ ﻣﻦ ﺭﺃ ﹺ‬‫ﺕ ﺇﱃ ﻓﻴﻚ ﻭﺇﻥ ﺃﺭﺩ َ‬‫ﺗﺸﺮﺏ ﺍﳌﺎﺀ ﺟﺎﺀ ْ‬
 ‫ﺖ ﺍﳉﺎﺩﱠ ﹶﺓ ﻓﺎﺳﺘﻘﺒﻠﲏ ﻭﺍﺣﺪٌ ﻓ ﹶﻠ ﹺﺰ َﻡ (‬
‫ﻭﻗﺎﻝ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻏﺰْﻭﺍﻥ ‪ :‬ﺑ ﹶﻜﺮْﺕ ﺍﻟﻴﻮﻡ ﺇﱃ ﺃﰊ ﻋﻤﺮﺍﻥ ﻓﹶﻠﺰﻣ ُ‬
‫ﺕ ﻓﻌﺎﺩ ﰒﱠ ﻋُﺪﺕ‬ ‫ﺕ ﺇﱃ َﺳﻤْﱵ ﻓﹶﻌﺎﺩ ﹶﻓﻌُﺪ َ‬ ‫ﻑ ﻣﻌﻲ ﻓﻌُﺪ ُ‬ ‫ﺖ ﻋﻨﻪ َﻳ ْﻤَﻨ ﹰﺔ ﻓﺎﳓ َﺮ َ‬
‫ﺍﳉﺎﺩﱠﺓ ﺍﻟﱵ ﺃﻧﺎ ﻋﻠﻴﻬﺎ ﻓﻠﻤﺎ ﻏﺸﻴﲏ ﺍﳓﺮﻓ ُ‬
‫ﺐ ﺑﹺﺮﺫﻭﻥ ﻓﺮﱠﻕ ﺑﻴﻨﻨﺎ ﻟﻜﺎﻥ ﺇﱃ ﺍﻟﺴﺎﻋﺔ ﻳﻜﺪﱡﱐ ﹶﻓﺪَﺧﻠﺖ ﻋﻠﻰ ﺃﰊ ﻋﻤﺮﺍﻥ ﻓﹶﺪﻋﺎ ﺑ َﻐﺪَﺍﺋﻪ‬ ‫ﻓﹶﻌﺎﺩ ﻓﻠﻮﻻ ﺃﻥﱠ ﺻﺎﺣ َ‬
‫ﺖ ﺑﻠﻘﹾﻤﱵ ﺇﱃ‬
‫ﻓﺄﻫﻮﻳ ُ‬

‫ﺖ ﻓﻨﺤﱠﻰ ﻓﻘﻠﺖ ﻷﰊ ﻋﻤﺮﺍﻥ ‪ :‬ﺃﻻ‬ ‫ﺕ ﻓﹶﻌﺎﺩ ﰒﱠ ﳓﻴ ُ‬‫ﺍﻟﺼﱢﺒﺎﻍ ﻓﺄﻫﻮﻯ ﺇﻟﻴﻪ ﺑﻌﻀُﻬﻢ ﻓﻨﺤﱠﻴﺖ ﻳﺪﻱ ﻓﻨﺤﱠﻰ ﻳﺪﻩ ﰒﱠ ُﻋ ْﺪ ُ‬
‫ﺐ ﻣﻦ ﻫﺬﺍ ﺃﻧﺎ ﻣﻨ ﹸﺬ ﺃﻛﺜﺮ ِﻣ ْﻦ ﺳﻨﺔ ﺃﺷﻔ ُﻖ ﺃﻥ ﻳﺮﺍﱐ ﺍﺑﻦ ﺃﰊ ﻋﻮﻥ ﺍﳋﻴﺎﻁ ﻓﻠﻢ‬ ‫ﺗﺮﻯ ﻣﺎ ﳓﻦ ﻓﻴﻪ ﻗﺎﻝ ﺳﺄﺣﺪﱢﺛﻚ ﺑﺄﻋﺠ َ‬
‫ﺕ ﻷﰊ ﺍﳊﺎﺭﺙ ﺍﻟﺼﱡﻨﻊ ﰲ ﺍﻟﺴﻼﻣﺔ ﻣﻦ ﺭﺅﻳﺘﻪ ﻓﺎﺳﺘﻘﺒﻠﲏ‬ ‫ﺲ ﺫﻛﺮ ُ‬ ‫ﻳﺘﱠﻔﻖ ﱄ ﺃﻥ ﻳﺮﺍﱐ ﻣﺮﱠ ﹰﺓ ﻭﺍﺣﺪﺓ ﻓﻠﻤﺎ ﺃﻥ ﻛﺎ ﹶﻥ ﺃﻣ ﹺ‬
‫ﺲ ﺃﺭَﺑ َﻊ ﻣَﺮﱠﺍﺕ ‪٤ .‬‬
‫ﺃﻣ ﹺ‬

‫ﻧﻮﺍﺩﺭ ﻭﺑﻼﻏﺎﺕ‬

‫ﻭﺫﻛﺮ ﳏﻤّﺪ ﺑﻦ ﺳﻼﻡ ﻋﻦ ﳏﻤّﺪ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺟﺮﻳﺮ ‪ :‬ﺃﻧّﺎ ﻻ ﺃﺑﺘﺪﻱ ﻭﻟﻜﻨّﻲ ﺃﻋﺘﺪﻱ ‪.‬‬
‫ﻚ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ‪ :‬ﻗﺎﻝ ﺍﳊﺠّﺎﺝ ‪ :‬ﺃﻧﺎ ﺣﺪِﻳﺪٌ ﺣَﻘﻮﺩ ﺣﺴﻮﺩ ﻗﺎﻝ ‪ :‬ﻭﻗﺎﻝ ﻗﺪَﻳﺪ ﺑﻦ ﻣَﻨﻴﻊ ﳉﹸﺪﻯ ﻉ ﺑﻦ ﻋﻠﻲﱟ ‪ :‬ﹶﻟ َ‬
‫ﺣﻜﻢ ﺍﻟﺼﱯّ ﻋﻠﻰ ﺃﻫﻠﻪ‬

‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﻭﺫﻛ َﺮ ﺇﻧﺴﺎﻧﹰﺎ ‪ :‬ﻫﻮ ﻭﺍﻟﻠﹼﻪ ﺃﺗ َﺮﻑُ ﻣﻦ ﺭَﺑﻴﺐ َﻣﻠِﻚ ﻭﺃﺧﺮﻕ ﻣﻦ ﺍﻣﺮﺃﺓ ﻭﺃﻇﻠﻢ ﻭﻗﺎﻝ ﱄ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‬
‫‪ :‬ﻣﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻛﺎﻥ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻨﱠﻈﺎﻡ ﻗﻠﺖ ‪ :‬ﻭﻛﻴﻒ ﻗﺎﻝ ‪ :‬ﻣﺮﱠ ﰊ ﻳﻮﻣﹰﺎ ﻓﻘﻠﺖ ‪ :‬ﻭﺍﻟﻠﹼ ِﻪ ﻷﻣﺘﺤﻨﻨﱠﻪ‬
‫ﺐ ﺍﻟﺰﱡﺟﺎﺝ ﻗﺎﻝ ‪ :‬ﻳُﺴﺮﻉ ﺇﻟﻴﻪ ﺍﻟﻜﺴﺮ ﻭﻻ ﻳﻘﺒﻞ ﺍﳉﺒْﺮ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻜﻮﻥ ﻓﻜﹼﺮ‬ ‫ﻭﻷﲰ َﻌﻦﱠ ﻛﻼﻣﻪ ﻓﻘﻠﺖ ﻟﻪ ‪ :‬ﻣﺎ ﻋﻴ ُ‬
‫ﺃﻭ ﺍﺭﺗﺪﻉ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﻗﺎﻝ ﺟَﺒﱠﺎﺭ ﺑﻦ ﺳُﻠﻤﻰ ﺑﻦ ﻣﺎﻟﻚ ﻭﺫﻛﺮ ﻋﺎﻣﺮ ﺑﻦ ﺍﻟﻄﻔﻴﻞ ﻓﻘﺎﻝ ‪ :‬ﻛﺎﻥ ﻻ ﻳﻀ ﹸّﻞ ﺣﺘّﻰ ﻳﻀﻞﱠ ﺍﻟﻨﱠﺠﻢ ﻭﻻ‬
‫ﺲ‬
‫ﲔ ﻻﺗﻈﻦﱡ ﻧﻔﺲٌ ﺑﻨﻔ ﹴ‬‫ﲑ ﻣﺎ ﻳﻜﻮﻥ ﺣ َ‬‫ﻳَﻌﻄﺶُ ﺣَﺘﱠﻰ ﻳ ْﻌﻄﹶﺶ ﺍﻟﺒَﻌﲑ ﻭﻻ ﻳﻬﺎﺏ ﺣَﺘّﻰ ﻳﻬﺎﺏ ﺍﻟﺴﻴﻞ ﻛﺎﻥ ﻭﺍﻟﻠﹼﻪ ﺧ َ‬
‫ﺧﲑﹰﺍ ‪.‬‬

‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊّ ‪ :‬ﻗﺎﻝ ﺃﻋﺮﺍﰊ ‪ :‬ﺍﻟﻠﻬﻢﱠ ﻻ ﺗُﻨْﺰﻟﲏ ﻣﺎ َﺀ ﺳَﻮ ٍﺀ ﻓﺄﻛﻮ ﹶﻥ ﺍﻣﺮﺃ ﺳَﻮﺀ ﻳﻘﻮﻝ ‪ :‬ﻳﺪﻋﻮﱐ ﻗﻠﹼُﺘ ُﻪ ﺇﱃ ﻣﻨﻌﻪ ‪.‬‬
‫ﻭﻗﺎﻝ ﳏﻤﱠﺪ ﺑﻦ ﺳﻼﻡ ﻋﻦ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ﻋﻦ ﺍﻷﺯﺭﻕ ﺑﻦ ﻗﻴﺲ ‪ :‬ﺇﻥﹼ ﺍﻷﺣﻨﻒ ﻛﺎﻥ ﻳﻜﺮَﻩ ﺍﻟﺼﱠﻼﺓ ﰲ ﺍﳌﻘﺼﻮﺭﺓ‬
‫ﺾ ﺍﻟﻘﻮﻡ ‪ :‬ﻳﺎ ﺃﺑﺎ ﲝﺮ ﱂ ﻻ ﺗﺼﻠﻲ ﰲ ﺍﳌﻘﺼﻮﺭﺓ ﻗﺎﻝ ‪ :‬ﻭﺃﻧﺖ ﱂ ﻻﺗﺼﻠﱢﻲ ﻓﻴﻬﺎ ﻗﺎﻝ ‪ :‬ﻻ ﺃﹸﺗﺮﻙ ‪.‬‬ ‫ﻓﻘﺎﻝ ﻟﻪ ﺑﻌ ُ‬
‫ﻭﻫﺬﺍ ﺍﻟﻜﻼ ُﻡ ﻳﺪﻝ ﻋﻠﻰ ﺿﺮﻭﺏ ﻣﻦ ﺍﳋﲑ ﻛﺜﲑﺓ ‪.‬‬
‫ﺏ ﺳ ﹶﻔﺮﹺﻩ ﻓﻘﺎﻝ ‪ :‬ﺍﺫﻛﺮ ﺣﻮﺍﺋﺠﻚ ﻓﻘﺎ ﹶﻝ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ‪( :‬‬
‫ﻭﺩﺧﻞ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺍﳊﺴﻦ ﻋﻠﻰ ﻫﺸﺎ ﹴﻡ ﰲ ﺛﻴﺎ ﹺ‬
‫ﺏ ﺳﻔﺮﻱ ﻓﻘﺎﻝ ‪ :‬ﺇﻧﱠﻚ ﻻ ﲡﺪﱐ ﺧﲑﹰﺍ ﻣﻨﱢﻲ ﻟﻚ ﺍﻟﺴﺎﻋﺔ ‪.‬‬ ‫ﺭﻛﺎﰊ ﻣُﻨﺎﺧﺔﹲ ﻭ َﻋ ﹶﻠﻲﱠ ﺛﻴﺎ ُ‬
‫ﲔ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ‪ :‬ﺑﻠﻎ ﻋﻤ َﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻗﺪﻭ ُﻡ ﻋﺒ ِﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺍﳊﺴﻦ ﻓﺄﺭﺳﻞ ﺇﻟﻴﻪ ‪ :‬ﺇﱐ ﺃﺧﺎﻑ ﻋﻠﻴﻚ ﻃﻮﺍﻋ َ‬
‫ﺍﻟﺸﺎﻡ ﻭﺇﻧﱠﻚ ﻻ ﺗُﻐﹺﻨ َﻢ ﺃﻫﻠﹶﻚ ﺧﲑﹰﺍ ﳍﻢ ﻣﻨﻚ ﻓﺎﳊ ْﻖ ﻬﺑﻢ ﻓﺈﻥﹼ ﺣﻮﺍﺋﺠﻬﻢ ﺳﺘﺴﺒﻘﻚ ‪.‬‬
‫ﻼ ﻣﺬﻛﻮﺭﹰﺍ ﻭﻛﺎﻥ ﻣﻌﻨﺎﻫﻢ ﺍﻟﻜﺮﺍﻫﺔ ﳌﻘﺎﻣﻪ ﺑﺎﻟﺸﺎﻡ ﻭﻛﺎﻧﻮﺍ ﻳﺮﻭﻥ ﲨﺎﹶﻟﻪُ‬ ‫ﻭﻛﺎﻥ ﻇﺎﻫﺮ ﻣﺎ ﻳﻜﻠﱢﻤﻮَﻧِﻪ ﺑ ٍﻪ ﻭﻳُﺮُﻭﻧﻪ ﺇﻳﱠﺎﻩ ﲨﻴ ﹰ‬
‫ﻭﻳﻌﺮﻓﻮﻥ ﺑﻴﺎﻧَﻪ ﻭﻛﻤﺎﻟُﻪ ﻓﻜﺎﻥ ﺫﻟﻚ ﺍﻟﻌَﻤ ﹸﻞ ﻣﻦ ﺃﺟﻮ ِﺩ ﺍﻟﺘﺪﺑﲑ ﻓﻴﻪ ﻋﻨ َﺪ ﻧﻔﺴﻪ ‪.‬‬

‫‪٤‬‬

‫ﺷﻌﺮ ﰲ ﺍﻟﺰﻫﺪ ﻭﺍﳊﻜﻤﺔ‬

‫ﺖ ﻻﺑﺪﱠ ﺩﺍﺧﻠﹸﻪ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﺃﻛﻠ ﹸﻜ ُﻢ ﺃﻗﺎﻡ‬ ‫ﺕ ﺑﺎﺏٌ ﺃﻧ َ‬ ‫ﺕ ﺍﻟﺬﻱ ﻫﻮ ﻭﺍﻗﻊٌ ** ﻭﻟﻠﻤﻮ ِ‬ ‫ﻭﺃﻧﺸﺪ ‪ ) :‬ﺗُﻠﻴﺢ ﻣﻦ ﺍﳌﻮ ِ‬
‫ﻱ ﺑﻌ َﺪ‬
‫ﺖ ﺷﻌﺮ َ‬ ‫ﺕ ﺑﺎﺏٌ ﻭﻛﻞ ﺍﻟﻨﺎﺱ ﺩﺍﺧﻠﻪ ** ﻓﻠﻴ َ‬ ‫ﻋﻠﻰ ﻋﺠﻮ ﹴﺯ ** ﻋﺸ ْﻨ َﺰ َﺭٍﺓ ﻣﻘﻠﱠﺪ ٍﺓ ﺳِﺨﺎﺑﺎ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﺍﳌﻮ ُ‬
‫ﱪ‬
‫ﺖ ﺃﻋﻠﻢ ﻣ ْﻦ ﻳﺪﺭﻱ ﻓﻴﺨﱪﱐ ** ﺃﺟﻨﱠﺔ ﺍﳋﹸ ﹾﻠ ِﺪ ﻣﺄﻭﺍﻧﺎ ﺃﻡ ﺍﻟﻨﱠﺎ ُﺭ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﺍﺻ ْ‬ ‫ﺍﻟﺒﺎﺏ ﻣﺎ ﺍﻟﺪﱠﺍ ُﺭ ( ) ﻟﻮ ﻛﻨ ُ‬
‫ﲑ ﳐﻠﱠ ِﺪ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﻭﺍﻟﺸﻤﺲ ﺗَﻨْﻌَﻰ ﺳﺎ ِﻛ َﻦ ﺍﻝ ** ﺩﱡﻧﻴﺎ ﻭﻳُﺴ ِﻌﺪُﻫﺎ‬
‫ﻟﻜﻞﱢ ﻣﺼﻴﺒ ٍﺔ ﻭﲡﻠﹼ ِﺪ ** ﻭﺍﻋﻠ ْﻢ ﺑﺄﻥﱠ ﺍﳌﺮ َﺀ ﻏ ُ‬
‫ﺍﻟ ﹶﻘ َﻤ ْﺮ (‬

‫ﺤ ْﺮ ( ) ﻣﺎ ﻟﻠﻘﻠﻮﺏ‬
‫ﺤ ﹶﺔ ﺍﻟﺴﱠ َ‬
‫) ﺃﻳﻦ ﺍﻟﺬﻳﻦ ﻋﻠﻴﻬ ُﻢ ** َﺭ ﹶﻛﻢُ ﺍﳉﹶﻨﺎ ِﺩ ﹺﻝ ﻭﺍ ﹶﳌ َﺪ ْﺭ ( ) ﺃﻓﻨﺎ ُﻫ ُﻢ ﹶﻏﻠﹶﺲ ﺍﻟ ِﻌﺸَﺎ ** ِﺀ ﻳﻬﺰﱡ ﺃﺟﻨ َ‬
‫ﻑ‬
‫ﺠ ْﺮ ( ) ﻭﻟﻘﻠﱠﻤﺎ ﺗﺒْﻘﻰ ﻭﻋﻮ ** ﺩُ َﻙ ﻛﻞﱠ ﻳﻮ ﹴﻡ ﻳُﻬﺘَﺼ ْﺮ ( ﻭﻗﺎﻝ ﺯﻫﲑ ‪ ) :‬ﻭﻣﻦ ﻳُﻮ ِ‬ ‫ﺭﻗﻴﻘﺔﹲ ** ﻭﻛﺄﻥﱠ ﻗﻠﺒَﻚ ﻣﻦ ﺣ َ‬
‫ﺾ ﻗﻠﺒﻪ ** ﺇﱃ ﻣﻄﻤﺌﻦ ﺍﻟﱪﱢ ﻻ ﻳﺘﺠﻤﺠ ﹺﻢ ( ) ﻭﻣﻦ ﻳﻐﺘﺮﺏ ﳛﺴَﺐ ﻋﺪﻭ‪‬ﺍ ﺻﺪﻳﻘﻪ ** ﻭﻣﻦ ﻻ‬ ‫ﻻﻳُﺬﻣ ْﻢ ﻭ َﻣ ْﻦ ﻳُ ﹾﻔ ﹺ‬
‫ﺱ ﺗُﻌﻠ ﹺﻢ ( ) ﻭﻣﻦ ﻻ‬
‫ﻳﻜﺮﱢﻡ ﻧﻔﺴَﻪ ﻻ ﻳﻜﺮّ ﹺﻡ ( ) ﻭﻣﻬﻤﺎ ﺗﻜﻦ ْﻋﻨ َﺪ ﺍﻣﺮﺉ ﻣﻦ ﺧﻠﻴﻘﺔ ** ﻭﺇ ﹾﻥ ﺧﺎﳍﺎ ﲣﹾﻔﻰ ﻋﻠﻰ ﺍﻟﻨﱠﺎ ﹺ‬
‫ﺱ ﻧﻔﺴَﻪ ** ﻭﻻ ﻳُﻌﻔِﻬﺎ ﻳﻮﻣًﺎ ﻣﻦ ﺍﻟﺬﹼﻡﱢ ﻳﻨ َﺪ ﹺﻡ ( ﻭﻗﺎﻝ ﺯﻫﲑ ﺃﻳﻀﹰﺎ ‪ ) :‬ﻳﻄﻌﻨﻬﻢ ﻣﺎ ﺍﺭﲤﻮﺍ ﺣﱴ ﺇﺫﺍ‬ ‫ﻳﺰ ﹾﻝ ﻳﺴﺘﺮﺣ ﹸﻞ ﺍﻟﻨﱠﺎ َ‬
‫ﻃﹸ ِﻌﻨُﻮﺍ ** ﺿﺎﺭﺏ ﺣﺘﱠﻰ ﺇﺫﺍ ﻣﺎ ﺿﺎ َﺭﺑُﻮﺍ ﺍﻋﺘﻨﻘﺎ (‬

‫ﻭﻗﺎﻝ ‪ ) :‬ﺳﻘﻂ ﺑﻴﺖ ﺍﻟﺸﻌﺮ ( ) ﻭﺟﺎﺭ ﺍﻟﺒﻴﺖ ﻭﺍﻟﺮﺟﻞ ﺍﳌﻨﺎﺩﻯ ** ﺃﻣﺎﻡ ﺍﳊﻲ ﻋﻘﺪﳘﺎ ﺳﻮﺍﺀ ( ﻭﻗﺎﻝ ‪ ) :‬ﺟﻮﺍﺭٌ‬
‫ﺷﺎﻫﺪٌ ﻋﺪْﻝﹲ ﻋﻠﻴﻜﻢ ** ﻭ ِﺳﻴﱠﺎ ِﻥ ﺍﻟﻜﹶﻔﺎﻟ ﹸﺔ ﻭﺍﻟﺘﱠﻼ ُﺀ ( ) ﻓﺈﻥ ﺍﳊﻖﱠ ﻣﻘﹾﻄ ُﻌ ُﻪ ﺛﻼﺙ ‪ ** :‬ﻳَﻤﲔٌ ﺃﻭ ﻧﹺﻔﺎﺭٌ ﺃﻭ ﺟﹺﻼ ُﺀ ( ﻓﺘﻔﻬﱠ ْﻢ‬
‫ﺖ **‬ ‫ﺱ ﱂ ﹸﲤ ْ‬
‫ﻫﺬﻩ ﺍﻷﻗﺴﺎﻡ ﺍﻟﺜﻼﺛﺔ ﻛﻴﻒ ﻓﺼّﻠﻬﺎ ﻫﺬﺍ ﺍﻷﻋﺮﺍﰊّ ‪ ُ .‬ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ ‪ ) :‬ﻓﻠﻮ ﻛﺎﻥ ﲪﺪ ﻳُﺨ ِﻠﺪُ ﺍﻟﻨﱠﺎ َ‬
‫ﺙ ﺑﻨﻴﻚ ﺑﻌﻀَﻬﺎ ﻭﺗﺰ ﻭﱠ ِﺩ ( ) ﺗﺰ ﻭّ ْﺩ ﺇﱃ ﻳﻮﻡ‬
‫ﺕ ﻭﹺﺭﺍﹶﺛ ﹰﺔ ** ﻓﺄ ْﻭ ﹺﺭ ﹾ‬
‫ﺨ ِﻠ ِﺪ ( ) ﻭﻟﻜﻦﱠ ﻣﻨ ُﻪ ﺑﺎﻗﻴﺎ ٍ‬
‫ﺲ ﲟُ ْ‬
‫ﲪ َﺪ ﺍﳌﺮ ِﺀ ﻟﻴ َ‬
‫ﻭﻟﻜﻦﱠ ْ‬
‫ﺲ ﺁ ِﺧﺮُ ﻣ ْﻌ َﻬ ِﺪ ( ﻭﻗﺎﻝ ﺍﻷﺳﺪﻱﱡ ‪ ) :‬ﻓﺈﱐ ﺃﺣﺐﱡ ﺍﳋﹸﻠ َﺪ ﻟﻮ ﺃﺳﺘﻄﻴ ُﻊ ** ﻭﻛﺎﳋﹸﻠﺪ‬ ‫ﺕ ﻓﺈﻧﱠﻪ ** ﻭﺇ ﹾﻥ ﻛﺮﻫﺘْﻪ ﺍﻟﻨﱠﻔ ُ‬ ‫ﺍﳌﻤﺎ ِ‬
‫ﻋﻨﺪﻱ ﺃﻥ ﺃﻣﻮﺕ ﻭﱂ ﹸﺃﹶﻟ ْﻢ ( ﻭﻗﺎﻝ ﺍﳊﺎﺩﺭﺓ ‪ ) :‬ﻓﺄﺛﻨﻮﺍ ﻋﻠﻴﻨﺎ ﻻ ﺃﺑﺎ ﻷﺑﻴﻜﹸﻢ ** ﺑﺈﺣﺴﺎﻧﻨﺎ ﺇﻥﱠ ﺍﻟﺜﱠﻨﺎ َﺀ ﻫﻮ ﺍﳋﹸﻠﺪ ( ﻭﻗﺎﻝ‬
‫ﺍﻟﻐﻨﻮﻱ ‪ ) :‬ﻓﺈﺫﺍ ﺑﻠﻐﺘ ْﻢ ﺃﻫﻠﻜﻢ ﻓﺘﺤﺪﱠﺛﻮﺍ ** ﻭﻣﻦ ﺍﳊﺪﻳﺚ ﻣﻬﺎﻟﻚ ﻭﺧُﻠﻮ ُﺩ (‬

‫ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﺳﻘﻂ ‪ :‬ﺑﻴﺖ ﺍﻟﺸﻌﺮ ( ) ﻓﻘﺘﻼ ﺑﺘﻘﺘﻴﻞ ﻭﻋﻘﺮﺍ ﺑﻌﻘﺮﻛﻢ ** ﺟﺰﺍﺀ ﺍﻟﻌﻄﺎﺱ ﻻ ﳝﻮﺕ ﻣﻦ ﺍﺗﺄﺭ (‬
‫ﺚ ﻧﺒﺘُﻪ ﹶﺃ ِﻣﺮُ ( ﺃﻱ ﻛﺜﲑ ﻭﻟﻮ ﺷﺎﺀ ﺃﻥ ﻳﻘﻮﻝ ‪ :‬ﻭﺍﻟ ُّ‬
‫ﱪ‬ ‫ﻭﻗﺎﻝ ﺯﻫﲑ ‪ ) :‬ﻭﺍﻹ ﹸﰒ ﻣﻦ ﺷﺮﱢ ﻣﺎ ﺗﺼﻮ ﹺﻝ ﺑﻪ ** ﻭﺍﻟﱪﱡ ﻛﺎﻟﻐَﻴ ِ‬
‫ﻛﺎﳌﺎ ِﺀ ﻧﺒﺘُﻪ ﺃﻣﺮُ ﺍﺳﺘﻘﺎﻡ ﺍﻟﺸﻌﺮ ﻭﻟﻜﻦ ﻛﺎﻥ ﻻ ﻳﻜﻮﻥ ﻟﻪ ﻣﻌﲎ ﻭﺇﻧّﻤﺎ ﺃﺭﺍﺩ ﺃﻥ ﺍﻟﻨﺒﺎﺕ ﻳﻜﻮﻥ ﻋﻠﻰ ﺍﻟﻐﻴﺚ ﺃﺟﻮﺩ ﰒﱠ‬
‫ﺴ ْﻮ ﹶﻥ‬
‫ﺏ ﺍﳌﻌﺬﱠ ﹶﻝ ﻻ ** ﻣﻌﺮﻭ ﹸﻓ ُﻪ ﻣُﻨﻜﹶﺮ ﻭﻻ ﺣﺼ ُﺮ ( ) ﰲ ﻓﺘﻴٍﺔ ﹶﻟﻴﱢﲏ ﺍﳌﺂ ﹺﺯ ﹺﺭ ﻻ ** ﻳﻨ َ‬
‫ﻗﺎﻝ ‪ ) :‬ﻗﺪ ﺃﺷ َﻬﺪُ ﺍﻟﺸﱠﺎﺭ َ‬
‫ﺃﺣﻼﻣَﻬﻢ ﺇﺫﺍ َﺳﻜِﺮﻭﺍ ( ) ﻳﺸﻮُﻭﻥ ﻟﻠﻀَﻴﻒ ﻭﺍﻟﻌُﻔﺎ ِﺓ ﻭﻳُﻮ ** ﻓﻮﻥ ﻗﻀﺎ ًﺀ ﺇﺫﺍ ُﻫ ُﻢ َﻧﺬﹶﺭﻭﺍ (‬
 ‫ﺡ ﻛﻤﺎ ﺗﺮﻯ ﺃﻫ ﹶﻞ ﺍﳉﺎﻫﻠﹼﻴﺔ ﺑﺎﻟﻮﻓﺎﺀ ﺑﺎﻟﻨﱡﺬﻭﺭ ﺃﻧﺸﺪﱐ ﺣﺒﱠﺎﻥ ﺑﻦ ِﻋﺘْﺒﺎﻥ ﻋﻦ ﺃﰊ ﻋﺒﻴﺪﺓ ﻣﻦ ﺍﻟﺸﱠﻮﺍﺭﺩ ﺍﻟﱵ ﻻ‬ ‫ﳝﺪ ُ‬
‫ﻚ ﻣﺮﺟﱠﻠﻲ ** ﹶﻥ ﻛﺄﻧّ ُﻬ ْﻢ ﱂ‬ ‫ﺏ ﳍﺎ ﻗﻮﻟﻪ ‪ ) :‬ﺇﻥ ﻳ ْﻐ ِﺪﺭُﻭﺍ ﺃﻭ ﻳﻔﺠُﺮﻭﺍ ** ﺃﻭ ﻳﺒﺨَﻠﻮﺍ ﱂ ﳛﻔِﻠﻮﺍ ( ) ﻳَﻐﺪُﻭﺍ ﻋﻠﻴ َ‬
‫ﺃﺭﺑﺎ َ‬
‫ﲑ ﻭﺃﻓﻨَﻰ ﺍﻟﻜﱯ ** َﺭ ﻛﺮﱡ ﺍﻟﻐَﺪﺍ ِﺓ ﻭﻣﺮﱡ ﺍﻟﻌﺸﻲ‬ ‫ﺏ ﺍﻟﺼﻐ َ‬‫ﺶ ﻛﻞﱠ ﻳﻮ ** ﹴﻡ ﻟﻮﻧَﻪ ﻳﺘﺨﻴﱠ ﹸﻞ ( ) ﺃﺷﺎ َ‬‫ﻳﻔ َﻌﻠﹸﻮﺍ ( ) ﻛﺄﰊ ﺑَﺮﺍِﻗ َ‬
‫ﺵ ﻻ ﺗﻨﻘﻀﻲ‬ ‫( ) ﺇﺫﺍ ﻟﻴﻠﺔﹲ ﻫﺮﱠﻣْﺖ ﻳﻮﻣﻬﺎ ** ﺃﺗﻰ ﺑﻌﺪ ﺫﻟﻚ ﻳﻮﻡ ﻓﹶﱵ ( ) ﻧﺮﻭﺡ ﻭﻧﻐﺪُﻭ ﳊﺎﺟﺎﺗﻨﺎ ** ﻭﺣﺎﺟﺔ ﻣﻦ ﻋﺎ َ‬
‫ﺖ َﻳ ْﻮﻣًﺎ ﻟﺪﻯ َﻣﻌْﺸ ﹴﺮ ** ﺃﺭُﻭﱐ ﺍﻟﺴﱠﺮﻱﱠ ﺃ َﺭ ْﻭ َﻙ‬
‫( ) ﲤﻮﺕ ﻣﻊ ﺍﳌﺮ ِﺀ ﺣﺎﺟﺎﺗُﻪ ** ﻭﺗﺒﻘﻰ ﻟﻪ ﺣﺎﺟﺔﹲ ﻣﺎ ﺑﻘﻲ ( ) ﺇﺫﺍ ﻗﻠ َ‬
‫ﺍﻟﻐﲏ (‬

‫ﺉ ** ﻭﺳﺮﱡ ﺍﻟﺜﱠﻼﺛ ِﺔ‬

‫) ﺃﱂ َﺗ َﺮ ﻟﻘﻤﺎﻥ ﺃﻭﺻﻰ ﺑﲏ ** ِﻩ ﻭﺃﻭﺻﻴﺖ ﻋﻤﺮًﺍ ﻓﻨﻌﻢ ﺍﻟ ﻮَﺻﻲ ( ) ﻭﺳِﺮﱡﻙ ﻣﺎ ﻛﺎﻥ ﻋﻨ َﺪ ﺍﻣﺮ ﹴ‬
‫ﻉ ﻣﻦ ﻟﻴﺲ ﻋﻨﺪﻩ ** ﻣﻦ ﺍﻟﺪﱢﻳﻦ ﺷﻲﺀٌ ﺃﻥ‬ ‫ﻏﲑ ﺍﳋﻔﻲ ( ﺃﻧﺸﺪﱐ ﳏﻤﱠ ُﺪ ﺑﻦ ﺯﻳﺎﺩ ﺍﻷﻋﺮﺍﰊّ ‪ ) :‬ﻭﻻ ﺗُﻠﹺﺒﺚﹸ ﺍﻷﻃﻤﺎ ُ‬
‫ﺚ ﺍﻟﺪﱠﺣْﺲ ﺍﻹﻫﺎﺏ ﲢﻮﺯﻩ ** ﲜُﻤْﻌِﻚ ﺃﻥ ﻳﻨﻬﺎﻩ ﻋﻦ ﻏﲑﻙ ﺍﻟﺘﺮﺱ ( ﻭﺃﻧﺸﺪﱐ ﺃﺑﻮ ﺯﻳ ٍﺪ‬ ‫ﺲ ( ) ﻭﻻ ُﻳﻠﹾﺒ ﹸ‬
‫ﲤﻴﻞ ﺑﻪ ﺍﻟﻨﱠﻔ ُ‬
‫ﻼﰒ‬ ‫ﺍﻟﻨﺤﻮﻱﱡ ﻟﺒﻌﺾ ﺍﻟﻘﺪﻣﺎﺀ ‪ ) :‬ﻭَﻣ ْﻬﻤَﺎ ﻳﻜ ْﻦ َﺭﻳْﺐ ﺍ ﹶﳌﻨُﻮ ِﻥ ﻓﺈﻧﱠﲏ ** ﺃﺭﻯ ﻗﻤﺮ ﺍﻟﻠﹼﻴ ﹺﻞ ﺍﳌﻌﺬﱠ َﺭ ﻛﺎﻟﻔﺘَﻰ ( ) ﻳﻌﻮ ُﺩ ﺿﺌﻴ ﹰ‬
‫ﻳﺮﺟ ُﻊ ﺩﺍﺋﺒﹰﺎ ** ﻭﻳﻌﻈﻢ ﺣﺘﱠﻰ ﻗﻴﻞ ﻗﺪ ﺛﺎﺏ ﻭﺍﺳﺘﻮﻯ ( ) ﻛﺬﻟﻚ َﺯ ْﻳﺪُ ﺍﳌﺮﺀ ﰒﱠ ﺍﻧﺘﻘﺎﺻﻪ ** ﻭﺗﻜﺮﺍﺭُﻩ ﰲ ﺇﺛﺮﻩ َﺑ ْﻌ َﺪ ﻣﺎ‬
‫ﻣﻀﻰ (‬

‫ﻉ ** َﻣﺮﱡ ﺍﻟﻠﱠﻴﺎﱄ ﺃﺑْﻄﺌﻲ ﻭﺃﺳﺮﻋﻲ ( ) ﺃﻓﻨﺎُﻩ ﻗِﻴ ﹸﻞ ﺍﻟﻠﹼ ِﻪ ﻟﻠﺸﱠﻤْﺲ ﺍﻃﻠﻌﻲ ** ﹶّﰒ ﺇﺫﺍ ﻭﺍﺭﺍ ِﻙ‬‫) َﻣﻴﱠﺰ ﻋَﻨ ُﻪ ﻗﹸﻨﺰَﻋﹰﺎ ﻣﻦ ﻗ ْﻨﺰُ ﹺ‬
‫ﺃﹸﻓﻖ ﻓﺎﺭﺟﻌﻲ ( ﻭﻗﺎﻝ ﻋﻤﺮﻭ ﺑﻦ ﻫﻨﺪ ‪ ) :‬ﻭﺇﻥ ﺍﻟﺬﻱ ﻳﻨﻬﺎﻛﻢ ﻋﻦ ﻃﻼﺑﹺﻬﺎ ** ﻳُﻨﺎﻏﻲ ﹺﻧﺴَﺎ َﺀ ﺍﳊﻲﱢ ﰲ ﻃﺮﱠﺓ ﺍﻟﺒُ ْﺮ ِﺩ ( )‬
‫ﻑ ﺍﻟﺰّﻧ ِﺪ ( ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﻴﱠﺎﺩﺓ ‪ ) :‬ﻫﻞ ﻳﻨﻄ ُﻖ ﺍﻟﺮﱠﺑﻊ‬‫ﻳ َﻌﻠﱠﻞﹸ ﻭﺍﻷﻳﱠﺎﻡ ﺗﻨْﻘﺺ ﻋ ْﻤﺮَﻩ ** ﻛﻤﺎ ﺗﻨﻘﹸﺺ ﺍﻟﻨﱢﲑَﺍ ﹸﻥ ﻣﻦ ﻃﹶﺮ ِ‬
‫ﺡ ﻭﻣﺴﱳّ ﻟﻪ ﻃﹸﻨُﺐ ( ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺘﺎﻫﻴﺔ ‪ :‬ﺃﺳﺮَﻉ ﰲ ﻧﻘﺺ ﺍﻣﺮﺉ ﲤﺎ ُﻣﻪ ﻭﻗﺎﻝ ‪) :‬‬ ‫ﺑﺎﻟﻌَﻠﻴﺎﺀ ﻏﻴّﺮﻩ ** ﺳﺎﰲ ﺍﻟﺮﱢﻳﺎ ﹺ‬
‫ﻭﳌﺮﱢ ﺍﻟﻔﻨﺎ ٍﺀ ﰲ ﻛﻞﱢ ﺷﻲ ٍﺀ ** ﺣﺮﻛﺎ ﺕٌ ﻛﺄﻧﱠﻬﻦّ ﺳﻜﹸﻮﻥ ( ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﻴّﺎﺩﺓ ‪:‬‬

‫ﺤ َﻦ ﻭﻗﺪ ﺟﺮﱠ ْﻣ َﻦ ﻋﺸﺮﻳﻦ ِﺣﺠﱠﹰﺔ ** ﻛﻤﺎ ﻻﺡ‬ ‫) ﺃﺷﺎﻗﹶﻚ ﺑﺎﻟﻘِﻨ ﹺﻊ ﺍﻟﻐَﺪﺍ ﹶﺓ ﺭُﺳﻮ ُﻡ ** ﺩَﻭﺍﺭﹺﺱ ﺃﺩﱏ ﻋﻬﺪِﻫ َﻦ ﻗﺪ ُﱘ ( ) ﻳﻠ ْ‬
‫ﺖ ﺟَﻤَﻢ ** ﻋﻠﹶﻰ ﺍﻟﻀﱠﺠﻴﻊ ﻭﰲ ﺃﻧﻴﺎﻬﺑﺎ ﺷﻨَﺐ ( ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﻴﱠﺎﺩﺓ‬ ‫ﰲ ﻇﻬﺮ ﺍﻟﺒﻨَﺎﻥ ﻭﺷُﻮﻡ ( ) ﰲ ﻣﺮﻓﹶﻘﻴﻬﺎ ﺇﺫﺍ ﻣﺎ ﻋُﻮﻧﹺﻘ ْ‬
‫ﺠﺪﱢ‬
‫ﰲ ﺟﻌﻔﺮ ﻭﳏﻤﺪ ﺍﺑﲏ ﺳﻠﻴﻤﺎ ﹶﻥ ﻭﻫﻮ ﻳﻌﲏ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺍﳌﻨﺼﻮﺭ ‪ ) :‬ﻭﰱ ﻟﻜﻤﺎ ﻳﺎ ﺍﺑْﲏ ﺳﻠﻴﻤﺎﻥ ﻗﺎﺳﻢ ** ﹺﺑ َ‬
‫ﺶ‬
‫ﺤﺪَﺛﹰﺎ ﻓﹶﻬﻮ ﻫﺎﺩ ُﻣ ْﻪ ( ) ﻟ ﹸﻜ ْﻢ ﻛْﺒ ﹺ‬
‫ﺍﻟﻨﱡﻬﻰ ﺇﺫ ﻳﻘﺴِﻢ ﺍﳋﲑ ﻗﺎ ِﺳ ُﻤ ْﻪ ( ) ﻓﺒﻴﺘﻜﹸﻤﺎ ﺑَﻴﺖٌ ﺭﻓﻴﻊ ﺑﻨﺎﺅﻩ ** ﻣﱴ ﻳَﻠﻖ ﺷﻴﺌﹰﺎ ُﻣ ْ‬
‫ﺶ ﻳﺼﺎﺩ ُﻣ ْﻪ (‬
‫ﺏ ﺍﻟﺸﱠﻮ ﹶﻝ ﻋﻨﻜﻢ ** ﻭﻛﺴﱠﺮ ﻗﹶﺮْﱐ ﻛﻞﱢ ﻛﺒ ﹴ‬
‫ﺻِﺪﻕ ﺷﺬﱠ َ‬

‫ﻣﻦ ﻳﻬﺠﻰ ﻭﻳﺬﻛﺮ ﺑﺎﻟﺸﺆﻡ‬

‫ﲔ‬
‫ﺖ ﻣﻨﺰﻟﺘﻪ ‪ ) :‬ﻗﻞ ﻟﻸﻣ ﹺ‬ ‫ﺕ ﺃﻭ ﹸﻗﺘِﻞ ﺃﻭ ﺳﻘ ﹶﻄ ْ‬
‫ﻼ ﺇﻻﱠ ﻣﺎ َ‬
‫ﺐ ﺭﺟ ﹰ‬
‫ﻗﺎﻝ ﺩِﻋﺒﻞ ﺑﻦ ﻋﻠﻲّ ﰲ ﺻﺎﱀ ﺍﻷﻓﻘﻢ ﻭﻛﺎﻥ ﻻ ﻳﺼﺤ ُ‬
‫ﱀ ﺑﻦ ﻋﻄﻴﱠﺔ ﺍﳊﺠّﺎ ﹺﻡ ( )‬
‫ﺉ ﺷﻔ ﹴﻖ ﻋﻠﻴﻪ ﳏﺎ ﹺﻡ ( ) ﺇﻳﱠﺎﻙ ﺃﻥ ﺗُﻐﺘﺮﱠ ﻋﻨﻚ ﺻﻨﻴﻌﺔ ** ﰲ ﺻﺎ ﹺ‬
‫ﲔ ﺁﻝ ﳏﻤﱠ ٍﺪ ** ﻗﻮﻝ ﺍﻣﺮ ﹴ‬
‫ﺃﻣ ﹺ‬
‫ﺏ ﺑﻪ ﳓ َﺮ ﺍﻟﻌﺪ ﻭﱢ ﻓﺈﻧﱠﻪ ** ﺟﻴﺶٌ ﻣﻦ ﺍﻟﻄﺎﻋﻮﻥ‬ ‫ﻟﻴﺲ ﺍﻟﺼﱠﻨﺎﺋ ُﻊ ﻋﻨﺪَﻩ ﺑﺼﻨﺎﺋ ﹴﻊ ** ﻟﻜﻨﻬﻦﱠ ﻃﻮﺍﺋ ﹸﻞ ﺍﻹﺳﻼﻡ ( ) ﺍﺿﺮ ْ‬
‫ﻭﺍﻟﺒﹺﺮﺳﺎ ﹺﻡ ( ﻭﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﰲ ﳏﻤﺪ ﺑﻦ ﻋﺎﺋﺸﺔ ‪ ) :‬ﻟﻠِﻬﻼﱄﹼ ﻗﺘﻴ ﹲﻞ ** ﺃﺑﺪﹰﺍ ﰲ ﹸﻛﻞﱢ ﻋﺎ ﹺﻡ ( ) ﹶﻗَﺘ ﹶﻞ ﺍﻟﻔﻀ ﹶﻞ‬
‫ﺑﻦ ﺳﻬ ﹺﻞ ** ﻭﻋﻠﻲﱠ ﺑ َﻦ ﻫﺸﺎ ﹺﻡ ( ) ﻭﻋﺠﻴﻔﹰﺎ ﺁﺧﺮ ﺍﻟﻘﻮ ** ﹺﻡ ﺑﺄﻛﻨﺎﻑ ﺍﻟﺸﺂ ﹺﻡ (‬
‫ﲑ ﺍﻷﻧﺎﻡ ( ﻭﻗﺎﻝ ﻋﻴﺴﻰ ﺑﻦ ﺯﻳﻨﺐ‬ ‫) ﻭﻏﺪﺍ ﻳﻄﻠﺐ ﻣﻦ ﻳﻖ ** ﺗَﻞ ﺑﺎﻟﺴﱠﻴﻒ ﺍﳊﹸﺴﺎ ﹺﻡ ( ) ﻓﺄﻋَﺎ ﹶﺫ ﺍﻟﻠﹼ ُﻪ ﻣﻨﻪ ** ﺃﲪﺪﹰﺍ ﺧ َ‬
‫ﰲ ﺍﻟﺼﺨﺮﻱ ﻭﻛﺎﻥ ﻣﺸﺆﻭﻣﹰﺎ ‪ ) :‬ﻳﺎ ﻗﻮﻡ َﻣ ْﻦ ﻛﺎﻥ ﻟﻪ ﻭﺍﻟ ٌﺪ ** ﻳﺄﻛ ﹸﻞ ﻣﺎ ﲨﱠ َﻊ ِﻣ ْﻦ َﻭ ﹾﻓ ﹺﺮ ( ) ﻓﺈﻥﱠ ﻋﻨﺪﻱ ﻻﺑﻨِﻪ ﺣﻴﻠﺔ‬
‫ﺤَﺒﻪُ ﺍﻟﺼﺨﺮﻱ ( ) ﻛﺄﳕﺎ ﰲ ﻛﻔﹼﻪ ﻣِﱪﺩٌ ** ﻳﱪُﺩ ﻣﺎ ﻃﺎﻝ ﻣﻦ ﺍﻟُﻌﻤْﺮ (‬ ‫ﺻِ‬‫ﺕ ﺇﻥ ﺃﹸ ْ‬
‫** ﳝﻮ ُ‬

‫ﺷﻌﺮ ﰲ ﻣﺪﻳﺢ ﻭﻫﺠﺎﺀ‬

‫ﻭﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪ ) :‬ﻓﻤﺎ ﺇ ﹾﻥ ﻋﻠﻰ ﻗﻠﺒﻪ ﻏﹶﻤﺮﺓﹲ ** ﻭﻣﺎ ﺇﻥ ﺑﻌﻈ ﹴﻢ ﻟُﻪ ﻣﻦ َﻭ َﻫ ْﻦ ( ﻭﻗﺎﻝ ﺍﻟﻜﻤﻴﺖ ‪ ) :‬ﻭﱂ ﻳﻘ ﹾﻞ ِﻋ ْﻨ َﺪ َﺯﻟﱠ ٍﺔ‬
‫ﳍ ُﻢ ** ﹸﻛﺮﱡﻭﺍ ﺍﳌﻌﺎﺫﻳ َﺮ ﺇﻧﱠﻤﺎ ﺣَﺴﺒُﻮﺍ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﻓﻼ ﺗﻌﺬﺭﺍﱐ ﰲ ﺍﻹﺳﺎﺀﺓِ ﺇﻧﱠﻪ ** ﺷِﺮﺍﺭُ ﺍﻟﺮﱢﺟﺎﻝ ﻣﻦ ﻳﺴﻲ ُﺀ‬
‫ﻓﻴُﻌﺬ ُﺭ (‬

‫ﻚ‬
‫ﺐ ﺍﻟﺪﱠ ْﻫ ﹺﺮ ( ) ﻭﺟﻌﻠﺖ َﻋﺘْﺒ َ‬ ‫ﺕ ﻋﻠﻴﻪ ﻧﻮﺍﺋ ُ‬‫ﻭﻗﺎﻝ ﻛﻠﺜﻮﻡ ﺑﻦ ﻋﻤﺮ ﺍﻟﻌﺘﱠﺎﰊ ‪ ) :‬ﺭﺣﻞ ﺍﻟﺮﱠﺟﺎ ُﺀ ﺇﻟﻴﻚ ﻣﻐﺘﺮﺑﺎ ** ُﺣﺸِﺪ ْ‬
‫ﻋﺘْﺐ ﻣﻮﻋﻈ ٍﺔ ** ﻭﺭﺟﺎﺀ ﻋﻔﻮﻙ ُﻣ ْﻨَﺘﻬَﻰ ﻋُﺬﹾﺭﻱ ( ﻭﻗﺎﻝ ﺃﻋﺸﻰ ﺑﻜﺮ ‪ ) :‬ﻗﻠﱠﺪﺗﻚ ﺍﻟﺸﱢﻌﺮ ﻳﺎ ﺳﻼﻣﺔ ﺫﺍ ** ﺍﻹﻓﻀﺎ ﹺﻝ‬
‫ﺱ ** َﺗ ْﻨ َﺰ ﹶﻝ ﺭ ْﻋ ُﺪ ﺍﻟﺴﱠﺤﺎﺑ ِﺔ ﺍﻟﺴﱠﺒَﻼ ( ) ﻟﻮ ﻛﻨﺖ ﻣﺎ ًﺀ‬
‫ﺚ ﻣﺎ ﺟُﻌﻼ ( ) ﻭﺍﻟﺸﱢﻌﺮ َﻳﺴَْﺘﻨْ ﹺﺰﻝﹸ ﺍﻟﻜﺮ َﱘ ﻛﻤﺎ ﺍ ْ‬
‫ﻭﺍﻟﺸﱠﻲ ُﺀ ﺣﻴ ﹸ‬
‫ﺐ ﺁﺑﺎﺅﻩ ﺍﻟﻜﺮﺍ ُﻡ ﺑﻪ ** ﺇ ﹾﺫ ﳒﻼ ُﻩ ﹶﻓﹺﻨ ْﻌ َﻢ ﻣﺎ ﻧَﺠﻼ ( ) ﺍﺳﺘﺄﺛﹶﺮ‬ ‫ﺖ ﺇﺫﺍ ** ﻣﺎ ﻭﺭَﺩ ﺍﻟﻘﻮ َﻡ ﱂ ﺗﻜ ْﻦ ﻭﺷﻼ ( ) ﺃ ﹶﳒ َ‬ ‫ِﻋﺪّﹰﺍ ﲨﻤ َ‬
‫ﳊ ْﻢ ** ِﺩ ﻭ َﻭﻟﱠﻰ ﺍﳌﻼﻣَﺔ ﺍﻟﺮﱠﺟﻼ (‬
‫ﺍﻟﻠﹼ ُﻪ ﺑﺎﻟﺒَﻘﺎﺀ ﻭﺑﺎ ﹶ‬

‫ﳊﺮْﻣﺎﺯﻱﱡ ﻟﻘﻮﻣﻪ ﺃﻭ ﻟﻐﲑﻫﻢ ‪ ) :‬ﻟﻮ ﻛﻨﺘ ُﻢ ﺷﺎ ًﺀ ﻟﻜﻨﺘﻢ ﻧﻘﺪﺍ ** ﺃﻭ ﻛﻨﺘ ُﻢ ﻣﺎ ًﺀ ﻟﻜﻨﺘﻢ ﺛﹶﻤﺪﺍ ( ﺃﻭ‬
‫ﻭﻗﺎﻝ ﺍﻟﻜﺬﱠﺍﺏ ﺍ ِ‬
‫ﻕ‬
‫ﺐ ﺍﻟﻔِﺮﺍ ُ‬
‫ﻛﻨُﺘﻢ ﻗﻮ ﹰﻻ ﻟﻜ ْﻨﺘُﻢ ﻓﹶﻨﺪﺍ ﻭﻗﺎﻝ ﺍﻷﻋﺸﻰ ﰲ ﺍﻟﺜﻴﺎﺏ ‪ ) :‬ﻓﻌﻠﻰ ﻣﺜﻠﻬﺎ ﺃﺯﻭ ُﺭ ﺑﲏ ﻗﻲ ** ﺱ ﺇﺫﺍ ﺷﻂﱠ ﺑﺎﳊﺒﻴ ﹺ‬
‫( ) ﺍﳌﻬﻴﻨﲔ ﻣﺎ ﳍﻢ ﰲ ﺯﻣﺎ ِﻥ ﺍﻝ ** ﺳّﻮ ِﺀ ﺣﺘﱠﻰ ﺇﺫﺍ ﺃﻓﺎﻕ ﺃﻓﺎﻗﻮﺍ ( ) ﻭﺇﺫﺍ ﺫﻭ ﺍﻟﻔﻀﻮﻝ ﺿﻦﱠ ﻋﻠﻰ ﺍﳌﻮ ** ﱃ‬
‫ﻕ(‬‫ﺕ ﳋﻴﻤﻬﺎ ﺍﻷﺧﻼﻕُ ( ) ﺃﺧﺬﻭﺍ ﻓﻀْﻠ ُﻬ ْﻢ ﻫﻨﺎ َﻙ ﻭﻗﺪ ﺗﺞ ** ﺭﻱ ﻋﻠﻰ ﻋ ﹺﺮﻗﹾﻬﺎ ﺍﻟﻜﺮﺍ ُﻡ ﺍﻟﻌﺘﺎ ُ‬‫ﻭﺻﺎﺭ ْ‬

‫ﺏ ﺍﳋ ْﻢ ** ﹺﺭ ﻭﻻ ﺍﻟﻠﱠﻬ ُﻮ‬ ‫ﻕ ( ) ﱂ ﻳﺰ ْﺩ ُﻫ ْﻢ ﺳﻔﺎﻫ ﹰﺔ ﺷُﺮ ُ‬

‫ﻉ ﻭﺍﻵﻓﺎ ُ‬
‫ﺡ ﻭ ُﺟﻦﱠ ﺍﻟﺘﱢﻼ ُ‬
‫) ﻭﺇﺫﺍ ﺍﻟﻐﻴﺚ ﺻﻮُﺑ ُﻪ ﻭﺿﻊ ﺍﻟ ِﻘ ْﺪ ** َ‬
‫ﻕ ( ) ﰲ ﻣﻄﺎﻳَﺎ ﺃﺭﺑﺎُﺑ ُﻬﻦﱠ ﻋِﺠَﺎﻝﹲ **‬ ‫ﻕ ( ) ﻭﺍﺿﻌﹰﺎ ﰲ ﺳﺮﺍ ِﺓ َﻧﺠْﺮﺍ ﹶﻥ ﺭَﺣْﻠﻲ ** ﻧﺎﻋﻤﹰﺎ ﻏﲑ ﺃﻧﲏ ﻣُﺸﺘﺎ ُ‬ ‫ﻓﻴﻬ ُﻢ ﻭﺍﻟﺴﱢﺒﺎ َ‬
‫ﺾ ﺍﻟﻮﺟﻮِﺓ‬ ‫ﻚُ ﻏﹸﺪﻭ ﹰﺓ ﻟﻨﺎ ﻭﻧﺸﻴﻞﹲُ ** ﻭﺻَﺒُﻮﺡٌ ﻣﺒﺎﻛﺮٌ ﻭﺍﻏﺘﺒﺎﻕ ( ) ﻭﻧﺪﺍﻣﻰ ﺑﻴ ُ‬ ‫ﳘ ُﻬﻦﱠ ﺍﻟﻌِﺮﺍﻕُ ( ) َﺩ ْﺭَﻣ ٌ‬
‫ﻋﻦ ﺛﹶﻮﺍ ٍﺀ ﻭ ﱡ‬
‫ﺞ ** ﺩ ﹸﺓ َﺟﻤْﻌﹰﺎ ﻭﺍﳋﺎ ِﻃﺐُ ﺍﳌﺴْﻼﻕ (‬ ‫ﺼﺐُ ﻭﺍﻟﺴﱠﻤﺎﺣﺔﹸ ﻭﺍﻟﻨ ْ‬ ‫ﳋْ‬
‫ﻕ ( ) ﻓﻴﻬ ُﻢ ﺍ ِ‬
‫ﺏ ِﻣ ْﻨ ُﻬ ْﻢ ﻣﺼﺎﻋِﺐٌ ﺃﻓﻨﺎ ُ‬
‫ﻛﺄﻥﱠ ﺍﻟﺶﱠ ** ﺭ َ‬
‫ﺏ ﺑﺎﻟ ﹶﻘ ْﻮ ﹺﻡ‬
‫) ﻭﺃﺑﻴﱡﻮﻥ ﻻ ﻳُﺴﺎﻣُﻮﻥ ﺿﻴْﻤﹰﺎ ** ﻭﻣﻜﻴﺜﹸﻮﻥ ﻭﺍﳊﻠﻮ ُﻡ ﻭﺛﺎﻕ ( ) ﻭﺗﺮﻯ ﳎﻠﺴﹰﺎ ﻳﻐﺺﱡ ﺑﻪ ﺍﳌﺢ ** ﺭﺍ ُ‬
‫ﻕ(‬
‫ﺏ ﺭﻗﺎ ُ‬
‫ﻭﺍﻟﺜﱢﻴﺎ ُ‬

‫ﲑ ﺃﺭﺑﺎﻬﺑﺎ ( ) ﻭﻛﻌﺒﺔ َﻧﺠْﺮﺍﻥ ﺣﺘﻢ ﻋﻠﻲ **‬ ‫ﺢ ** ﻭﻗﻴﺴﹰﺎ ُﻫ ُﻢ ﺧ ُ‬ ‫ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ ﰲ ﺍﻟﺜﹼﻴﺎﺏ ‪ ) :‬ﺃﺯﻭﺭ ﻳﺰﻳ َﺪ ﻭﻋﺒ َﺪ ﺍﳌﺴﻴ ﹺ‬
‫ﺕ ﻬﺑِﻢ ** ﻭﺟﺮﱡﻭﺍ ﺃﺳﺎﻓ ﹶﻞ ُﻫﺪﱠﺍﻬﺑﺎ ( ) ﺃﹸﺳَﻴْﻠﻢ ﺫﺍﻛ ُﻢ ﻻ ﺧﻔﺎ ﲟﻜﺎﻧﻪ **‬ ‫ِﻙ ﺣﺘّﻰ ﺗُﻨﺎﺧِﻲ ﺑﺄﺑﻮﺍﻬﺑﺎ ( ) ﺇﺫﺍ ﺍﳊِﱪﺍ ﺕُ ﺗﻠ ﻮّ ْ‬
‫ﺏ ﹶﻗﻌْﻘﻌﻮﺍ ( )‬
‫ﺏ ﺍﻟﺮﱢﺟﺎﻝ ﺣَﻠﻘ ﹶﺔ ﺍﻟﺒﺎ ﹺ‬
‫ﺴﻤﱠﻊُ ( ) ﻣﻦ ﺍﻟﻨﱠﻔ ﹺﺮ ﺍﻟﺒﻴﺾ ﺍﻟﺬﻳﻦ ﺇﺫﺍ ﺍﻧْﺘَﻤَﻮْﺍ ** ﻭﻫﺎ َ‬
‫ﲔ ُﺗ َﺮﺟﱢﻲ ﺃﻭ ﻷﺫﻥ َﺗ َ‬
‫ﻟﻌ ﹴ‬
‫ﺟﻼ ﺍﻷﺫﻓﺮ ﺍﻷﺣﻮﻯ ﻣﻦ ﺍﻟﹾﻤﺴﻚ ﻓﺮﻗﻪ ** ﻭﻃﻴﺐ ﺍﻟﺪﱢﻫﺎ ِﻥ ﺭﺃﺳﻪ ﻓﻬﻮ ﺃ ْﻧﺰَﻉ ( ) ﺇﺫﺍ ﺍﻟﻨﱠﻔﺮ ﺍﻟﺴﱡﻮﺩ ﺍﻟﻴﻤﺎﻧﻮﻥ‬
 ‫ﺣﺎﻭﻟﻮﺍ ** ﻟﻪ ﺣﻮﻙ ﺑﺮﺩ ْﻳ ِﻪ ﺃﺟﺎﺩُﻭﺍ ﻭﺃﻭﺳﻌﻮﺍ ( ﻭﻗﺎﻝ ﻛﺜﻴّﺮ ‪ ) :‬ﳚﺮﱢﺭ ِﺳﺮْﺑﺎ ﹰﻻ ﻋﻠﻴﻪ ﻛﺄﻧّﻪ ** ﺳﱯﱡ ﻫﻼ ﹴﻝ ﱂ ﺗﻔﺘﻖ‬
‫ﺷﺮﺍﻧﻘﻪ ( ﻭﻗﺎﻝ ﺍﳉﻌﺪﻱ ‪:‬‬

‫ﺽ ﺍﳋ ْﻴﺰُﺭﺍ ِﻥ ( ﻳﺮﻳﺪ ﺃﺭﺽ ﺍﳋﺼﺐ ﻭﺍﻷﻏﺼﺎ ِﻥ ﺍﻟﻠﱠﻴﱢﻨ ِﺔ ‪.‬‬

‫) ﺃﺗﺎﱐ ﻧﺼﺮﻫ ْﻢ ﻭَﻫ ُﻢ ﺑَﻌِﻴﺪٌ ** ﺑﹺﻼﺩُﻫﻢُ ﺑﺄﺭ ﹺ‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﰲ ﻛﻔﱢ ِﻪ ﺧَﻴْﺰُﺭﺍﻥﹲ ﺭﳛﻬﺎ ﻋﺒﹺﻖٌ ** ﺑﻜﻒﱢ ﺃ ْﺭ ﻭَﻉ ﰲ ﻋِﺮﻧﻴﻨﻪ ﴰﻢ ( ﻷﻥ ﺍﳌﻠﻚ ﻻ ﳜﺘﺼ ُﺮ ﺇﻻﱠ ﹺﺑﻌُﻮ ِﺩ‬
‫ﻟ ْﺪ ٍﻥ ﻧﺎ ِﻋ ﹴﻢ ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﲡﺎﻭﺑُﻬﺎ ﺃﺧﺮﻯ ﻋﻠﻰ ﺧ ْﻴﺰُﺭﺍﻧ ٍﺔ ** ﻳﻜﺎﺩ ﻳﺪﻧﻴﻬﺎ ﻣﻦ ﺍﻷﺭﺽ ﻟﻴﻨﻬﺎ (‬

‫ﻋﲔ ﺍﻟﺮﺿﺎ ﻭﻋﲔ ﺍﻟﺴﺨﻂ‬

‫ﺏ ( ) ﻋﲔ‬
‫ﺴﻴﱠﺐُ ﺑﻦ ﻋﻠﺲ ‪ ) :‬ﻗِﺼﺎﺭ ﺍﳍﻢﱢ ﺇﻻﱠ ﰲ ﺻﺪﻳﻖ ** ﻛﺄﻥﱠ ﻭﹺﻃﺎَﺑﻬُ ْﻢ ﻣُﻮﺷﻰ ﺍﻟﻀﱢﺒﺎ ﹺ‬
‫ﻭﻗﺎﻝ ﺁﺧﺮ ‪ :‬ﻭﻗﺎﻝ ﺍﳌ َ‬
‫ﺴ ٌﻦ ﺑﺮﺃﻱ ﺍﻟﻌﲔ ﻣﺎ ِﲤﻖُ‬
‫ﺖ ﳍﺎ ** َﺣ َ‬‫ﺿ َ‬
‫ﺖ ﻓﺆﺍﺩﻙ ﺇﺫ ﻋﺮ ْ‬ ‫ﺍﻟﺮﺿﺎ ﻭﻋﲔ ﺍﻟﺴﺨﻂ ( ﻭﻗﺎﻝ ﺍﳌﺴﻴﺐ ﺑﻦ ﻋﻠﺲ ‪ ) :‬ﺗﺎﻣ ْ‬
‫ﺐ‬
‫ﲔ ﻣﻦ ﺗﻮﺩّْ ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ‪ ) :‬ﻭﻋﲔ ﺍﻟﺮﱢﺿﺎ ﻋﻦ ﻛﻞﱢ ﻋﻴ ﹴ‬ ‫( ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﺭﺑﻴﻌﺔ ‪ :‬ﺣﺴﻦٌ ﰲ ﻛﻞﱢ ﻋ ﹴ‬
‫ﺐ **‬
‫ﺼﺮُ ﻛﻞﱠ ﻋﻴ ﹺ‬
‫ﻂ ﺗﺒ ِ‬ ‫ﺨِ‬
‫ﲔ ﺍﻟﺴﱡ ْ‬
‫ﲔ ﺍﻟﺴﱡﺨﻂ ُﺗﺒْﺪﻱ ﺍﳌﺴﺎﻭﻳﺎ ( ﻭﻗﺎﻝ َﺭ ﻭْﺡ ﺃﺑﻮ ﳘﱠﺎﻡ ‪ ) :‬ﻭﻋ ُ‬ ‫ﻛﻠﻴﻠ ﹲﺔ ** ﻭﻟﻜﻦﱠ ﻋ َ‬
‫ﲔ ﺃﺧﻲ ﺍﻟﺮﱢﺿﺎ ﻋﻦ ﺫﺍ َﻙ ﺗَﻌْﻤﻰ (‬‫ﻭﻋ ُ‬

‫ﺷﻌﺮ ﻭﺧﱪ‬

‫ﺉ ﱂ ﻳُ ْﻐﻔِﻞ ﺍﻟﻌﻠﻢ ﺻﺪﺭُﻩ ** ﻭﻣﺎ ﺍﻟﺴﺎﺋﻞ ﺍﻟﻮﺍﻋﻲ ﺍﻷﺣﺎﺩﻳﺚ ﻛﺎﻟﻌﻤﻲ ( ﻭﻗﻴﻞ‬ ‫ﻭﻗﺎﻝ ﺍﻟﻔﺮﺯﺩﻕ ‪ ) :‬ﺳﺆﺍﻝ ﺍﻣﺮ ﹴ‬
‫ﺏ ﻣُﻀﻠِﻮ ُﻩ ﺑﻌﲔ ﺟﻠﻴﱠٍﺔ **‬
‫ِﻟ َﺪ ﹾﻏ ﹶﻔ ﹴﻞ ‪ :‬ﺃﻧﱠﻰ ﻟﻚ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻗﺎﻝ ‪ :‬ﻟﺴﺎﻥﹲ ﺳَﺆُﻭﻝﹲ ﻭﻗﻠﺐٌ ﻋﻘﻮﻝ ﻭﻗﺎﻝ ﺍﻟﻨﺎﺑﻐﺔ ‪ ) :‬ﻓﺂ َ‬
‫ﻭﻏﹸﻮ ِﺩ َﺭ ﺑﺎﳉ ﻮْﻻ ِﻥ ﺣَﺰْﻡٌ ﻭﻧﺎﺋ ﹸﻞ (‬

‫ﺽ‪.‬‬
‫ﻣُﻀِﻠﻮﻩ ‪ :‬ﺩﺍﻓﻨﻮﻩ ﻋﻠﻰ ﺣﺪﱢ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ :‬ﺃﺇﺫﺍ ﺿﻠﻠﻨﺎ ﰲ ﺍﻷﺭ ﹺ‬
‫ﺖ ﺑﻨﻮ ﻗﻴﺲ ﺑ ﹺﻦ َﺳ ْﻌ ٍﺪ ﻋﻤﻴﺪﻫﺎ ** ﻭﻓﺎﺭﺳﻬﺎ ﰲ ﺍﻟﺪﱠ ْﻫ ﹺﺮ ﻗﻴﺲ ﺑﻦ ﻋﺎﺻ ﹺﻢ ( ﻗﻮﺍﻝ ﺯﻫﲑٌ ﺃﻭ‬ ‫ﻭﻗﺎﻝ ﺍﳌﺨﺒّﻞ ‪ ) :‬ﺃﺿﻠﱠ ْ‬
‫ﺾ‬
‫ﺖ ( ﻭﻟﺬﻟﻚ ﺯﻋﻢ ﺑﻌ ُ‬ ‫ﺿﻠﱠ ِ‬
‫ﻏﲑﻩ ﰲ ﺳِﻨﺎ ِﻥ ﺑﻦ ﺃﰊ ﺣﺎﺭﺛﺔ ‪ ) :‬ﺇﻥ ﺍﻟﺮﱠﺯﻳﱠﺔ ﻻ ﺭ ﹺﺯﻳﱠ ﹶﺔ ﻣﺜﻠﻬﺎ ** ﻣﺎ ﺗﺒﺘﻐﻲ ﻏﻄﻔﺎ ﹸﻥ ﻳﻮ َﻡ ﺃ َ‬
‫ﻑ ﻓﺬﻫﺐ ﻋﻠﻰ ﻭﺟﻬﻪ ﻓﻠﻢ ﻳُﻮﺟﺪ ‪.‬‬ ‫ﺍﻟﻨﱠﺎﺱ ﺃﻥﹼ ﺳِﻨﺎﻥ ﺑﻦ ﺃﰊ ﺣﺎﺭﺛﺔ َﺧ ﹺﺮ َ‬

‫ﻣﻦ ﻫﺎﻡ ﻋﻠﻰ ﻭﺟﻬﻪ ﻓﻠﻢ ﻳﻮﺟﺪ‬

‫ﻭﻳﺰﻋﻤﻮﻥ ﺃﻥﱠ ﺛﻼﺛﺔ ﻧﻔ ﹴﺮ ﻫﺎﻣُﻮﺍ ﻋﻠﻰ ﻭﺟُﻮﻫﻬﻢ ﻓﻠﻢ ﻳُﻮﺟَﺪﻭﺍ ‪ :‬ﻃﺎﻟﺐ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻭﺳﻨﺎﻥ ﺑﻦ ﺃﰊ ﺣﺎﺭﺛﺔ‬
‫ﻀ ﹺﻞ ﺍﻟﺬﻱ ﻻ ﻳﺮﻯ ﻟﻴﺎ ( ﻭﻗﺎﻝ ﺍﻣﺮﺅ‬
‫ﻭﻣﺮﺩﺍﺱ ﺑﻦ ﺃﰊ ﻋﺎﻣﺮ ‪ ) .‬ﻭﺇﱐ ﻷﺳﺘﺤْﻴﻲ ﺃﺧﻲ ﺃ ﹾﻥ ﺃﺭﻯ ﻟﻪ ** ﻋﻠﻲﱠ ﻣﻦ ﺍﻟﻔ ْ‬
‫ﺖ ﺑﺄﻭﺟﺎ ﹺﻝ ( ﻭﻗﺎﻝ ﺍﻷﺻﻤﻌﻲ ‪ :‬ﻫﻮ ﻛﻘﻮﳍﻢ ‪:‬‬ ‫ﺍﻟﻘﻴﺲ ‪ ) :‬ﻭﻫﻞ َﻳ ِﻌ َﻤ ْﻦ ﺇﻻﱠ ﺧﻠﻲﱞ ﻣﻨَﻌﱠﻢٌ ** ﻗﻠﻴ ﹸﻞ ﺍﳍﻤﻮ ﹺﻡ ﻣﺎ ﻳﺒﻴ ُ‬
‫ﺡ ﻣ ْﻦ ﻻ َﻋﻘﹾﻞ ﻟﻪ ‪.‬‬ ‫ﺍﺳﺘﺮﺍ َ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﺭﺑﻴﻌﺔ ‪:‬‬
 ‫ﻀﺮُ ( ) ﻭﻭﺍ ﹴﻝ ﻛﻔﺎﻫﺎ ﻛﻞﱠ ﺷﻲ ٍﺀ َﻳ ُﻬﻤﱡﻬﺎ **‬
‫) ﻭﺃﻋﺠﺒﻬﺎ ِﻣ ْﻦ ﻋﻴﺸﻬﺎ ِﻇ ﱡﻞ ﻏﺮﻓ ٍﺔ ** ﻭﺭﻳﱠﺎ ﹸﻥ ُﻣﻠﹾﺘﻒﱡ ﺍﳊﺪﺍﺋﻖ ﺃ ْﺧ َ‬
‫ﺖ ﻟﺸﻲ ٍﺀ ﺁ ِﺧ َﺮ ﺍﻟﻠﱠﻴ ﹺﻞ ﺗﺴﻬ ُﺮ ( ) ﻣﺪﻳﺢ ﺍﻟﺼﱠﺎﳊﲔ ﻭﺍﻟﻔﹸﻘﻬﺎﺀ ( ﻗﺎﻝ ﺍﺑ ُﻦ ﺍﳋﻴﱠﺎﻁ ﳝﺪﺡ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ‪ ) :‬ﻳﺄﰉ‬ ‫ﻓﻠﻴﺴ ْ‬
‫ﻉ‬
‫ﻱ ﺍﻟﺘﻘﻲﱠ ﻭﻋﺰ ﺳﻠﻄﺎﻥ ﺍﻟﺘﱡﻘﻰ ** ﻓﻬﻮ ﺍﳌﻄﺎ ُ‬ ‫ﺏ ﻓﻤﺎ ﻳُﺮﺍ َﺟﻊُ َﻫ ْﻴَﺒ ﹰﺔ ** ﻭﺍﻟﺴﺎﺋﻠﻮ ﹶﻥ ﻧَﻮﺍ ِﻛﺲُ ﺍﻷﺫﹾﻗﺎﻥ ( ) ﻫﺪ ُ‬
‫ﺍﳉﻮﺍ َ‬
‫ﺲ ﻣﻦ ﻋﻠﻤﻪ‬
‫ﻭﻟﻴﺲ ﺫﺍ ﺳُﻠﹾﻄﺎ ِﻥ ( ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﳋﻴﺎﻁ ﰲ ﺑﻌﻀﻬﻢ ‪ ) :‬ﻓﱴ ﱂ ﳚﺎﻟﺲ ﻣﺎﻟﻜﹰﺎ ﻣﻨْﺬ ﺃ ﹾﻥ ﻧﺸﺎ ** ﻭﱂ ﻳﻘﺘﹺﺒ ْ‬
‫ﺖ ﺍﺑﻦ ﺳﲑﻳﻦ ( ﻭﻗﺎﻝ ﺍﳋﻠﻴﻞ‬ ‫ﲰ ِ‬ ‫ﻓﻬﻮ ﺟﺎﻫ ﹸﻞ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﻓﺄﻧﺖ ﺑﺎﻟﻠﱠﻴﻞ ﺫﺋﺐٌ ﻻ ﺣ ﹺﺮ َﱘ ﻟﻪ ** ﻭﺑﺎﻟﻨﱠﻬﺎ ﹺﺭ ﻋﻠﻰ ْ‬
‫ﳉﺪﱡ‬
‫ﳉﺪﱠ ﻓﻘﺎﻝ ‪ :‬ﺃﻣﱠﺎ ﺍ ِ‬
‫ﺑﻦ ﺃﲪﺪ ﻭﺫﻛﺮﻭﺍ ﻋﻨﺪﻩ ﺍﳊﻆﱠ ﻭﺍ ِ‬

‫ﺐ ﺇﺫﺍ ﺍﺗّﻜﻞ ﻋﻠﻴﻪ ﻭﻳﺒﻌﺪ ﺍﳌﻄﻠﻮﺏ ﺇﻟﻴﻪ ﻣﻦ ﻣﺬﻣﱠ ِﺔ‬

‫ﻓﻼ ﺃﻗﻮﻝ ﻓﻴﻪ ﺷﻴﺌﹰﺎ ﻭﺃﻣّﺎ ﺍﳊﻆﹼ ﻓﺄﺧﺰﻯ ﺍﻟﻠﹼ ُﻪ ﺍﳊﻆﱠ ﻓﺈﻧﻪ ﻳﺒﻠﱢﺪ ﺍﻟﻄﺎﻟ َ‬
‫ﺍﻟﻄﹼﺎﻟﺐ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺷﱪﻣﺔ ‪ ) :‬ﻟﻮ ﺷﺌﺖ ﻛﻨﺖ ﻛﻜﺮْﺯ ﰲ ﺗﻌﺒﱡﺪِﻩ ** ﺃﻭ ﻛﺎﺑ ﹺﻦ ﻃﺎﺭﻕ ﺣﻮ ﹶﻝ ﺍﻟﺒﻴﺖ ﻭﺍﳊﺮﻡ ( ) ﻗﺪ ﺣﺎ ﹶﻝ ﺩﻭ ﹶﻥ‬
‫ﺖ **‬
‫ﺏ ﺍﻟﺪﻫ ﹺﺮ ﺇ ﹾﺫ ﻓﺠﻌ ْ‬
‫ﻟﺬﻳ ِﺬ ﺍﻟﻌﻴﺶ ﺧﻮﻓﻬﻤﺎ ** ﻭﺳﺎﺭﻋﺎ ﰲ ﻃﻼﺏ ﺍﻟﻌﺰﱢ ﻭﺍﻟﻜﺮ ﹺﻡ ( ) ﻻ َﺩﺭﱠ َﺩﺭﱡ ﺧﻄﻮ ﹺ‬
‫ﺖ ﻟﻨﺎ ﺃﺳﻔﺎ ( ) ﻋﺶ ﻣﺎ ﺑﺪﺍ ﻟﻚ ﰲ ﺍﻟﺪﱡﻧﻴﺎ ﻓﻠﺴﺖ ﺗﺮﻯ ** ﰲ ﺍﻟﺪﱠﻫﺮ ﻣﻨ ُﻪ ﻭﻻ ﻣﻦ ِﻋ ﹾﻠ ِﻤ ِﻪ ﺧﻠﻔﺎ‬ ‫ﺑﺎﻷﺻﻤﻌﻲﱢ ﻟﻘ ْﺪ ﺃﺑﻘ ْ‬
‫(‬
‫ﺖ ﺷﻐْﻮﺍ ُﺀ ﰲ ﺃﻋﻠﻰ‬
‫ﻼ ﻣﻦ ﺍﻟﺘﱠﻠﻒ ** ﻟﻮﺃﻟ ْ‬
‫ﻒ ﺍﻷﲪﺮ ‪ ) :‬ﻟﻮ ﻛﺎﻥ ﺣﻲﱞ ﻭﺍﺋ ﹰ‬ ‫ﻭﻗﺎﻝ ﺍﳊﺴ ُﻦ ﺑﻦ ﻫﺎﻧﺊ ﰲ ﻣﺮﺛﻴﺔ ﺧﻠ ٍ‬
‫ﺐ ﺍﻷﻟﻐﺎ ِﺩ ﱂ ﻳﺄﹾﻛﻞ ﺑﻜﻒّْ (‬
‫ﺦ ﺃﺣﺮ َﺯﺗْﻪ ﰲ ﻟﹶﺠﻒ ** ﻣُ َﺰﻏﱠ ﹺ‬
‫ﻒ ( ) ﺃﻡﱡ ﻓﹸﺮﻳ ﹴ‬
‫ﺍﻟﺸﱠﻌ ْ‬

‫ﻉ ﺍﻟﻌﻠﻢ ﻣﺬ ﺃﻭﺩﻯ‬
‫ﻉ ﺍﻷﻟﻒّْ ( ) ﺃﻭﺩﻯ ﲨﺎ ُ‬
‫) ﻫﺎﺗﻴﻚ ﺃﻡ ﻋﺼﻤﺎ ُﺀ ﰲ ﺃﻋﻠﻰ ﺍﻟﺸّﺮﻑ ** ﺗﻈ ﱡﻞ ﰲ ﺍﻟ ﱡﻄﺒﱠﺎﻕ ﻭﺍﻟﻨﱠ ْﺰ ﹺ‬
‫ﻒ ** ﻭﺑﺎﺕ ﺩﻣْﻌﻲ‬
‫ﻒ ( ﻭﻗﺎﻝ ﻳﺮﺛﻴﻪ ﰲ ﻛﻠﻤ ٍﺔ ﻟﻪ ‪ ) :‬ﺑﺖﱡ ﺃﻋﺰّﻱ ﺍﻟﻔﺆﺍﺩ ﻋﻦ ﺧﻠ ِ‬ ‫ﺧﻠﻒ ** ﻗﻠﻴْﺬﻡٌ ﻣﻦ ﺍﻟﻌﻴﺎﱂ ﺍﳋﺴ ْ‬
‫ﻑ ( ) ﻛﺎﻥ ﻳﺴﻨﱠﻰ ﺑﺮﻓﹾﻘﻪ‬
‫ﺏ ﰲ ﺟَﺪ ِ‬
‫ﺖ ﺑﻪ ** ﺃﺿﺤﻰ ﺭﻫﻴﻨﹰﺎ ﻟﻠﺘﱡﺮ ﹺ‬
‫ﻒ ( ) ﺃﻧﺴﻰ ﺍﻟﺮﱠﺯﺍﻳﺎ ﻣَﻴﺖٌ ﻓﺠﻌ ُ‬
‫ﺇﻻﹼ ﻳَﻔِﺾ َﻳ ِﻜ ِ‬
‫ﻒ(‬
‫ﺖ ﳍﺎ ** ﺣﻴْﺮﺍﻥ ﺣﺘّﻰ ﻳﺸﻔﻴﻚ ﰲ ﻟﹸﻄ ِ‬ ‫ﺏ ﻋﻨﻚ ﺍﻟﱵ ﻋﺸﻴ َ‬ ‫ﻒ ( ) ﳚﻮ ُ‬
‫ﻕ ﻭﻻ ﻋُﻨ ِ‬ ‫ﻏﻠ ُﻖ ﺍﻝ ** ﺃﻓﻬﺎ ﹺﻡ ﰲ ﻻ ﺧﺮ ﹺ‬

‫) ﻻ ﻳﻬ ُﻢ ﺍﳊﺎﺀ ﰲ ﺍﻟﻘﺮﺍﺀﺓ ﺑﺎﳋﺎ ** ﺀ ﻭﻻ ﻻﻣﻬﺎ ﻣﻊ ﺍﻷﻟﻒ ( ) ﻭﻻ ﻣﻀﻼًّ ﺳُْﺒ ﹶﻞ ﺍﻟﻜﻼ ﹺﻡ ﻭﻻ ** ﻳﻜﻮﻥ ﺇﺳﻨﺎﺩﻩ‬
‫ﻒ ( ﻭﻗﺎﻝ ﺁﺧﺮ ﰲ ﺍﺑﻦ ﺷﱪُﻣﺔ ‪ ) :‬ﺇﺫﺍ ﺳﺄﻟﺖ ﺍﻟﻨﺎﺱ ﺃﻳﻦ ﺍﳌﻜﺮﻣ ْﻪ ** ﻭﺍﻟﻌﺰﱡ ﻭﺍﳉﹸﺮﺛﻮﻣ ﹸﺔ ﺍﳌﻘﺪﱠ َﻣ ْﻪ ( )‬ ‫ﻋﻦ ﺍﻟﺼﱡﺤُ ِ‬
‫ﺱ ﻋﻠﻰ ﺍﺑﻦ ﺷُﱪُ َﻣ ْﻪ (‬
‫ﻕ ﺍﻷﻣﻮ ﹺﺭ ﺍﶈﻜﻤﻪ ** ﺗﺘﺎﺑﻊ ﺍﻟﻨﱠﺎ ُ‬
‫ﻭﺃﻳﻦ ﻓﺎﺭﻭ ُ‬

‫ﺷﻌﺮ ﳐﺘﺎﺭ‬

‫ﻚ ﺑُﻐْﺾ ﻟﻠﺼﱠﺪِﻳﻖ ﻭﻇِﻨﱠﺔﹲ ** ﻭﲢﺪﻳﺜﻚ ﺍﻟﺸﱠ ْﻲ َﺀ ﺍﻟﺬﻱ ﺃﻧﺖ ﻛﺎﺫﺑُﻪ ( ) ﻭﺃﻧﱠﻚ ﻣﺸﻨﻮ ٌﺀ‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺮﻓﻄﺔ ‪ ) :‬ﻟﻴﻬﻨﻴ َ‬
‫ﺏ ﺭﺍﻓ ُﻊ‬
‫ﺐ ** ﺑﻼﻙ ﻭﻣﺜﻞ ﺍﻟﺸﺮ ﻳﻜﺮﻩ ﺟﺎﻧُﺒ ْﻪ ( ) ﻭﺇﻧّﻚ ﻣﻬﺪﺍ ُﺀ ﺍﳋﻨﺎ َﻧﻄِﻒ ﺍﻟﻨّﺜﺎ ** ﺷﺪﻳﺪ ﺍﻟﺴﱢﺒﺎ ﹺ‬ ‫ﺇﱃ ﻛﻞﱢ ﺻﺎﺣ ﹴ‬
‫ﺕ ﻏﺎﻟﺒُﻪ (‬
‫ﺍﻟﺼّﻮ ِ‬

‫ﻭﻗﺎﻝ ﺍﻟﻨّﺎﺑﻐﺔ ﺍﳉﻌﺪﻱ ‪ ) :‬ﺃﰉ ﱄ ﺍﻟﺒﻼ ُﺀ ﻭﺃﻧﱢﻲ ﺍﻣﺮﺅٌ ** ﺇﺫﺍ ﻣﺎ ﺗَﺒﻴﱠﻨﺖ ﱂ ﺃﺭْﺗﺐ ( ﻭﻟﻴﺲ ﻳﺮﻳﺪ ﺃﻧّﻪ ﰲ ﺣﺎﻝ ﺗﺒﻴﱡﻨُﻪ ﻏﲑ‬
‫ﻣُﺮﺗﺎﺏ ﻭﺇﻧﱠﻤﺎ ﻳﻌﲏ ﺃﻥﹼ ﺑﺼﲑﺗﻪ ﻻ ﺗﺘﻐﻴّﺮ ‪.‬‬
 ‫ﲑ ﻳ ﻮﻡ‬
‫ﻭﻗﺎﻝ ﺍﺑ ُﻦ ﺍﳉﻬﻢ ﺫﺍﺕ ﻳﻮﻡ ‪ :‬ﺃﻧﺎ ﻻ ﺃﺷ ﻚﱡ ﻗﺎﻝ ﻟﻪ ﺍﳌﻜﻲﱡ ‪ :‬ﻭﺃﻧﺎ ﻻ ﺃﻛﺎﺩ ﺃﻭﻗﻦ ﻭﻗﺎﻝ ﻃﺮﻓﺔ ‪ ) :‬ﻭﺗﻘﺼ ُ‬
‫ﺍﻟﺪﱠﺟ ﹺﻦ ﻭﺍﻟﺪّﺟﻦ ﻣﻌﺠﺐ ** ﺑﺒﻬﻜﻨٍﺔ ﲢﺖ ﺍﳋﺒﺎﺀ ﺍﳌﻤﺪﱠ ِﺩ ( ) ﺃﺭﻯ ﻗﱪ ﳓﱠﺎ ﹴﻡ ﲞﻴ ﹺﻞ ﲟﺎﻟﻪ ** ﻛﻘ ْﺒ ﹺﺮ ﻏﻮﻱﱟ ﰲ ﺍﻟﺒﻄﺎﻟ ِﺔ‬
‫ﺴ ِﺪ ( ) ﻟﻌﻤﺮُﻙ ﺇﻥﱠ ﺍﳌﻮﺕ ﻣﺎ ﺃﺧﻄﺄ ﺍﻟﻔﱴ ** ﻟﻜﺎﻟﻄﱠﻮ ﹺﻝ ﺍ ﹸﳌﺮْﺧﻰ ﻭﺛﻨْﻴﺎﻩ ﺑﺎﻟﻴﺪ ( ) ﺃﺭﻯ ﺍﳌﻮﺕ ﺃﻋﺪﺍﺩ ﺍﻟﻨﱡﻔﻮﺱ‬‫ﻣُ ﹾﻔ ِ‬
‫ﻭﻻ ﺃﺭﻯ ** ﺑﻌﻴﺪﹰﺍ ﻏﺪﹰﺍ ﻣﺎ ﺃﻗﺮﺏ ﺍﻟﻴﻮ َﻡ ﻣﻦ ﻏﺪ (‬

‫) ﻭﻇﻠﹾﻢ ﺫﻭﻱ ﺍﻟﻘﺮﰉ ﺃﺷﺪ ﻣﻀﺎﺿﺔ ** ﻋﻠﻰ ﺍﳌ ْﺮ ِﺀ ﻣﻦ ﻭﻗﻊ ﺍﳊﺴﺎ ﹺﻡ ﺍﳌﻬﻨﱠﺪ ( ) ﻭﰲ ﻛﺜﺮﺓ ﺍﻷﻳﺪﻱ ﻋﻦ ﺍﻟﻈﻠﻢ ﺯﺍﺟﺮٌ‬
‫ﺕ ﺃﻳﺪﻱ ﺍﻟﺮﱢﺟﺎ ﹺﻝ ﲟﺸﻬﺪ (‬
‫** ﺇﺫﺍ ﺧﻄ َﺮ ْ‬

‫ﺍﳉﻌﻼﻥ ﻭﺍﳋﻨﺎﻓﺲ‬

‫ﻭﺳﻨﻘﻮ ﹸﻝ ﰲ ﻫﺬﻩ ﺍﶈﻘﺮﺍﺕ ﻣﻦ ﺣﺸﺮﺍﺕ ﺍﻷﺭﺽ ﻭﰲ ﺍﳌﺬﻛﻮﺭ ﻣﻦ ﺑﻐﺎﺙ ﺍﻟﻄﹼﲑ ﻭﺧﺸﺎﺷﻪ ِﻣﻤﱠﺎ ﻳﻘﺘﺎﺕ ﺍﻟﻌﺬِﺭﺓ‬
‫ﺐ‬
‫ﻭﻳُﻮﺻﻒ ﺑﺎﻟﻠﺆﻡ ﻭُﻳﺘَﻘﺰﱠ ُﺯ ﻣﻦ ﳌﺴﻪ ﻭﺃﻛ ﹺﻞ ﳊﻤﻪ ﻛﺎﳋﻨﻔﺴﺎﺀ ﻭﺍﳉﻌﻞ ﻭﺍﳍﺪﺍ ِﻫ ِﺪ ﻭﺍﻟﺮﱠﺧﻢ ﻓﺈﻥﱠ ﻫﺬﻩ ﺍﻷﺟﻨﺎﺱ ﺃﻃﻠ ُ‬
‫ﻟﻠﻌﺬﺭﺓ ﻣﻦ ﺍﳋﻨﺎﺯﻳﺮ ‪.‬‬
‫ﻓﺄ ﻭﱠﻝ ﻣﺎ َﻧ ﹾﺬﻛﹸﺮ ﻣﻦ ﺃﻋﺎﺟﻴﺒﻬﺎ ﺻﺪﺍﻗ ﹸﺔ ﻣﺎ ﺑﲔ ﺍﳋﻨﺎﻓﺲ ﻭﺍﻟﻌﻘﺎﺭﺏ ﻭﺻﺪﺍﻗﺔ ﻣﺎ ﺑﲔ ﺍﳊﻴّﺎﺕ ﻭﺍﻟﻮﺯَﻍ ﻭﺗﺰﻋ ُﻢ‬
‫ﺍﻷﻋﺮﺍﺏ ﺃﻥﹼ ﺑﲔ ﺫﻛﻮﺭ ِﺓ ﺍﳋﻨﺎﻓﺲ ﻭﺇﻧﺎﺙ ﺍﳉﻌﻼﻥ ﺗﺴﺎﻓﺪﹰﺍ ﻭﺃﻬﻧﻤﺎ ﻳﻨﺘﺠﺎﻥ ﺧﻠﻘﹰﺎ ﻳﻨﺰﻉ ﺇﻟﻴﻬﻤﺎ ﲨﻴﻌﹰﺎ ‪.‬‬

‫ﻭﺃﻧﺸﺪ َﺧﺸْﻨﺎﻡُ ﺍﻷﻋﻮﺭ ﺍﻟﻨﺤﻮﻱﱡ ﻋﻦ ﺳﻴﺒﻮﻳﻪ ﺍﻟﻨﱠﺤﻮﻱّ ﻋﻦ ﺑﻌﺾ ﺍﻷﻋﺮﺍﺏ ﰲ ﻫِﺠﺎﺋ ِﻪ ﻋﺪ ﻭّﹰﺍ ﻟﻪ ﻛﺎﻥ ﺷﺪﻳﺪ‬
‫ﺏ ُﻋُﺘﻞْﹼ‬
‫ﻒ ﺍﻟﻨّﺎ ﹺ‬
‫ﺕ ﺍﳉَﺒ ﹾﻞ ( ) ﻣﻦ ﻛﻞﹼ ﻋ ْﻮ ٍﺩ ﻣُﺮ َﻫ ِ‬
‫ﺍﻟﺴﱠﻮﺍﺩ ‪ ) :‬ﻋﺎﺩﻳﺘﻨﺎ ﻳﺎ ﺧُﻨْﻔﺴﹰﺎ ﻛﺎ ُﻡ ﺟُﻌ ﹾﻞ ** ﻋﺪﺍﻭﺓ ﺍﻷﻭﻋﺎ ﹺﻝ ﺣﻴﱠﺎ ِ‬
‫** ﹾﳜ ﹺﺮﻕُ ﺇ ﹾﻥ ﻣﺲّ ﻭﺇ ﹾﻥ ﺷﻢّ ﹶﻗَﺘ ﹾﻞ ( ﻭﻳﺜﺒﺖ ﺃﻛﻞ ﺍﻷﻭﻋﺎﻝ ﻟﻠﺤﻴّﺎﺕ ﺍﻟﺸﱢﻌ ُﺮ ﺍﳌﺸﻬﻮﺭ ﺍﻟﺬﻱ ﰲ ﺃﻳﺪﻱ ﺃﺻﺤﺎﺑﻨﺎ ﻭﻫﻮ‬
‫ﻉ ﻣﺮﱠﺓ ** ﺭَﺑﹺﺬﹸﻯ ﺍﳋﻄﹾﻔ ِﺔ‬
‫ﺕ ﺍﳉﺒ ﹾﻞ ( ) ﻳﺘﻮﺍﺭﻯ ﰲ ﺻُﺪﻭ ﹴ‬
‫ﺾ ﺣﻴﱠﺎ ِ‬
‫ﺱ ﺑﻌ َ‬
‫‪َ ) :‬ﻋﻞﱠ ﺯﻳﺪﹰﺍ ﺃﻥ ﻳُﻼﻗﻲ َﻣﺮﱠ ﹰﺓ ** ﰲ ﺍﻟﺘﻤﺎ ﹴ‬
‫ﺖ ﰲ ﹶﻃ ﹶﻔ ﹾﻞ ( ) ﻃﺮﺩ ﺍﻷﺭْﻭﻯ ﻓﻤﺎ ﺗﻘﺮُﺑ ُﻪ‬
‫ﺲ ﻻﺣ ْ‬ ‫ﺡ ﺍﳌﹸﺆ ﹾﻝ ( ) ﻭﺗﺮﻯ ﺍﻟﺴﻢّ ﻋﻠﻰ ﺃﺷﺪﺍﻗﻪ ** ﻛﺸﻌﺎﻉ ﺍﻟﺸّﻤ ﹺ‬ ‫ﻛﺎﻟﻘِﺪ ﹺ‬
‫ﺠ ﹾﻞ (‬
‫ﳊَ‬
‫ﺾﺍﹶ‬ ‫ﺕ ﻋﻦ ﺑﻴ ﹺ‬ ‫** ﻭﻧﻔﻰ ﺍﳊﻴﱠﺎ ِ‬

‫ﻭﺇﳕﺎ ﺫﻛﺮ ﺍﻷﺭﻭﻯ ﻣﻦ ﺑﲔ ﲨﻴﻊ ﻣﺎ ﻳﺴﻜﻦ ﺍﳉﺒﺎﻝ ﻣﻦ ﺃﺻﻨﺎﻑ ﺍﻟﻮﺣﺶ ﻷﻥﱠ ﺍﻷﺭﻭﻯ ﻣﻦ ﺑﻴﻨﻬﺎ ﺗﺄﻛ ﹸﻞ ﺍﳊﻴّﺎﺕ‬
‫ﻟﻠﻌﺪﺍﻭﺓ ﺍﻟﱵ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﳊﻴّﺎﺕ ‪.‬‬

‫ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ‬

‫ﻭﺍﻷﺭْﻭﻯ ‪ :‬ﺇﻧﺎﺙ ﺍﻷﻭﻋﺎﻝ ﻭﺍﺣﺪﻬﺗﺎ ﺃﹸﺭﻭﻳّﺔ ﻭﺍﻟﻨﺎﺱ ﻳُﺴﻤﱡﻮﻥ ﺑﻨﺎﺗِﻬﻢ ﺑﺎﺳﻢ ﺍﳉﻤﺎﻋﺔ ﻭﻻ ﻳﺴﻤﱡﻮﻥ ﺍﻟﺒﻨﺖ ﺍﻟﻮﺍﺣﺪﺓ‬
‫ﺖ‬
‫ﺑﺎﺳﻢ ﺍﻟﻮﺍﺣﺪﺓ ﻣﻨﻬﺎ ‪ :‬ﻻ ﻳﺴﻤﱡﻮﻥ ﺑﺄﺭﻭﻳﱠﺔ ﻭﻳﺴﻤﱡﻮﻥ ﺑﺄﺭْﻭﻯ ﻭﻗﺎﻝ ﴰﺎﺥ ﺑﻦ ﺿِﺮﺍﺭ ‪ ) :‬ﻓﻤﺎ ﺃﺭْﻭﻯ ﻭﺇ ﹾﻥ ﻛﺮُﻣ ْ‬
‫ﻋﻠﻴﻨﺎ ** ﺑﺄﺩﱏ ﻣﻦ ﻣُﻮﻗﱠﻔ ٍﺔ َﺣﺮُﻭ ِﻥ ( ﻭﺃﻧﺸﺪ ﺃﺑﻮ ﺯﻳ ٍﺪ ﰲ ﲨﺎﻋﺔ ﺍﻷﻭﺭﻳّﺔ ‪ ) :‬ﻓﻤﺎ ﻟﻚ ﻣﻦ ﺃﺭْﻭﻯ ﺗﻌﺎﺩﻳﺖ ﺑﺎﻟﻌﻤﻰ **‬
 ‫ﺖ ﻛﻼﺑﹰﺎ ﻣُﻄﻼًّ ﻭﺭﺍﻣﻴﺎ ( ﻳﻘﺎﻝ ‪ :‬ﺗﻌﺎﺩﻯ ﺍﻟﻘﻮ ُﻡ ﻭﺗﻔﺎﻗﺪﻭﺍ ‪ :‬ﺇﺫﺍ ﻣﺎﺕ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺇﺛﺮ ﺑﻌﺾ ‪( .‬‬
‫ﻭﻻﻗﻴ ِ‬
‫ﻭﻗﺎﻟﺖ ﰲ ﺫﻟﻚ ﺿﺒﺎﻋ ﹸﺔ ﺑﻨﺖ ﻗﹸﺮْﻁ ﰲ ﻣﺮﺛﻴﺔ ﺯﻭﺟﻬﺎ ﻫﺸﺎﻡ ﺑﻦ ﺍﳌﻐﲑﺓ ‪:‬‬

‫) ﺳﻘﻂ ‪ :‬ﺑﻴﺖ ﺍﻟﺸﻌﺮ ( ) ﺇﻥ ﺃﺑﺎ ﻋﺜﻤﺎﻥ ﱂ ﺃﻧﺴﻪ ** ﻭﺇﻥ ﺻﻤﺘﺎ ﻋﻦ ﺑﻜﺎﺀ ﳊﻮﺏ ( ) ﺗﻔﺎ ﹶﻗﺪُﻭﺍ ﻣﻦ ﻣﻌﺸ ﹴﺮ ﻣﺎ ﳍ ْﻢ‬
‫ﺾ ﺍﳊﺠﻞ ﻓﺈﻥﱠ‬
‫ﺕ ﻋ ْﻦ ﺑْﻴ ﹺ‬
‫ﺐ ( ) ﻃﻠﺐ ﺍﳊﻴّﺎﺕ ﺍﻟﺒﻴﺾ ( ﻭﺃﻣﺎ ﻗﻮﻟﻪ ‪ :‬ﻭﻧﻔﻰ ﺍﳊﻴﱠﺎ ِ‬ ‫** ﺃﻱﱠ ﺫﻧﻮﺏ ﺻﻮّﺑﻮﺍ ﰲ ﺍﻟﻘﻠﻴ ْ‬
‫ﺾ ﻛﻞﱢ ﻃﺎﺋ ﹴﺮ ﳑﺎ ﻳﺒﻴﺾ ﻋﻠﻰ ﺍﻷﺭﺽ ﺃﺣﺐﱡ ﺇﻟﻴﻬﺎ ﻓﻤﺎ ﺃﻋﺮﻑ ﻟﺬﻟﻚ‬ ‫ﺐ ﺑﻴﺾ ﻛﻞﱢ ﻃﺎﺋﺮ ﻭﻓﺮﺍﺧﻪ ﻭﺑﻴ ُ‬ ‫ﺍﳊﻴّﺎﺕ ﺗﻄﻠ ُ‬
‫ِﻋﻠﱠ ﹰﺔ ﺇﻻ ﺳﻬﻮﻟﺔ ﺍﳌﻄﹾﻠﺐ ‪.‬‬
‫ﺕ ﻭﺗﻌﺎﺩﻳﻬﺎ ‪.‬‬
‫ﺕ ﻭﺍﳋﻨﺎﺯﻳ ُﺮ ﺗﺄﹾﻛﻞ ﺍﳊﻴﱠﺎ ِ‬
‫ﻭﺍﻷﻳﺎﺋﻞ ﺗﺄﻛﻞ ﺍﳊﻴﱠﺎ ِ‬

‫ﻋﺪﺍﻭﺓ ﺍﳊﻤﺎﺭ ﻟﻠﻐﺮﺍﺏ‬

‫ﺏ‬
‫ﺖ ﰲ ﺗﺒﺎ ﹺ‬
‫ﺾ ﺍﻟﻨﺤﻮﻳﱢﲔ ‪ ) :‬ﻋﺎﺩﻳﺘﻨﺎ ﻻ ﹺﺯ ﹾﻟ َ‬
‫ﺐ ﺍﳌﻨﻄﻖ ﺃﻥ ﺑﲔ ﺍﳊﻤﺎﺭ ﻭﺍﻟﻐﺮﺍﺏ ﻋﺪﺍﻭﺓ ﻭﺃﻧﺸﺪﱐ ﺑﻌ ُ‬ ‫ﻭﺯﻋﻢ ﺻﺎﺣ ُ‬
‫ﺏ(‬
‫** َﻋﺪَﺍ ﻭَﺓ ﺍﳊﻤﺎ ﹺﺭ ﻟﻠﻐُﺮﺍ ﹺ‬

‫ﺕ ﻣﻨﻚ‬
‫ﺏ ﺃﺷﺪﱠ ُﺑﻐْﻀﹰﺎ ** ﺇﱃ ﺍﳊﻴﱠﺎ ِ‬
‫ﺢ ﺍﻟﺴﱠﺬﺍ ﹺ‬
‫ﻭﺃﻧﺸﺪ ﺍﺑ ُﻦ ﺃﰊ ﻛﺮﳝﺔ ﻟﺒﻌﺾ ﺍﻟﺸﱡﻌﺮﺍﺀ ﰲ ﺻﺮﻳﻊ ﺍﻟﻐﻮﺍﱐ ‪ ) :‬ﻓﻤﺎ ﺭﻳ ُ‬
‫ﺇﱃ ﺍﻟﻐﻮﺍﱐ (‬

‫ﺃﻣﺜﺎﻝ‬

‫ﳋﻠﹾﻖ ‪ :‬ﺍﳋﻨﻔﺴﺎﺀ ﻭﺍﻟﻈﱠﺮﹺﺑﺎﻥ ‪.‬‬

‫ﻭﺍﻟﻔﺴﺎﺀ ﻳُﻮﺻﻒ ﺑﻦ ﺿﺮﺑﺎﻥ ﻣﻦ ﺍ ﹶ‬
‫ﰿ‬
‫ﺏ( )ﺃ ﱡ‬
‫ﲑ ﺍﳋﻄﺎ ِﺀ ﻗﻠﻴ ﹸﻞ ﺍﻟﺼّﻮﺍ ﹺ‬
‫ﻑ ** ﻛﺜ ُ‬
‫ﻭﰲ ﳉﺎﺝ ﺍﳋﻨﻔﺴﺎﺀ ﻳﻘﻮ ﹸﻝ ﺧﻠﻒٌ ﺍﻷﲪﺮ ‪ ) :‬ﻟﻨﺎ ﺻﺎﺣﺐٌ ﻣُﻮﻟﻊٌ ﺑﺎﳋﻼ ِ‬
‫ﺏ(‬‫ﳉﺎﺟﹰﺎ ﻣﻦ ﺍﳋﻨﻔﺴﺎﺀ ** ﻭﺃﺯْﻫﻰ ﺇﺫﺍ ﻣﺎ ﻣﺸﻰ ﻣ ْﻦ ﻏﺮﺍ ﹺ‬

‫ﻃﻮﻝ ﺫﻣﺎﺀ ﺍﳋﻨﻔﺴﺎﺀ‬

‫ﻭﻗﺎﻝ ﺍﻟﺮﻗﺎﺷﻲ ‪ :‬ﺫﻛﺮﺕ ﺻﱪ ﺍﳋﻨﺰﻳﺮ ﻋﻠﻰ ﻧﻔﻮﺫ ﺍﻟﺴﻬﺎﻡ ﰲ ﺟﻨﺒﻪ ﻓﻘﺎﻝ ﱄ ﺃﻋﺮﺍﰊﱞ ‪ :‬ﺍﳋﻨﻔﺴﺎﺀ ﺃﺻﱪ ﻣﻨﻪ ﻭﻟﻘﺪ‬
‫ﺭﺃﻳﺖ ﺻﺒﻴّﹰﺎ ﻣﻦ ﺻﺒﻴﺎﻧﻜﻢ ﺍﻟﺒﺎﺭﺣﺔ‬

‫ﻭﺃﺧﺬ ﺷﻮﻛﺔ ﻭﺟﻌﻞ ﰲ ﺭﺃﺳﻬﺎ ﻓﺘﻴﻠ ﹰﺔ ﰒﱠ ﺃﻭﻗﺪ ﻬﻧﺎﺭﹰﺍ ﰒﱠ ﻏﺮﺯﻫﺎ ﰲ ﻇﻬﺮ ﺍﳋﻨﻔﺴﺎﺀ ﺣﺘﱠﻰ ﺃﻧﻔﺬ ﺍﻟﺸﱠ ﻮْﻛﺔ ﻓﻐﱪْﻧﺎ ﻟﻴﻠﺘﻨﺎ‬
‫ﺖ ُﻣ ﹾﻘﺮﹺﺑﹰﺎ ﻻﻧﺘﻔﺎﺥ ﺑﻄﻨﻬﺎ ‪.‬‬
‫ﻭﺇﻧﱠﻬﺎ ﻟﺘﺠﻮ ﹸﻝ ﰲ ﺍﻟﺪّﺍ ﹺﺭ ﻭﺗُﺼﺒﹺﺢ ﻟﻨﺎ ﻭﺍﻟﻠﹼ ِﻪ ﺇﻧﱢﻲ ﻷﻇﻨﻬﺎ ﻛﺎﻧ ْ‬
‫ﱐ ‪ :‬ﺍﻟَﻌ ﻮَﺍﺳﺎﺀ ‪ :‬ﺍﳊﺎﻣﻞ ﻣﻦ ﺍﳋﻨﺎﻓﺲ ﻭﺃﻧﺸﺪ ‪ :‬ﺑﻜﹾﺮﹰﺍ ﻋﻮﺍﺳﺎ َﺀ ﺗﻔﺎﺳﺎ ُﻣ ﹾﻘﺮﹺﺑﺎ‬
‫ﻗﺎﻝ ‪ :‬ﻭﻗﺎﻝ ﺍﻟﻘﻨﺎ ﱡ‬

‫ﺃﻋﺎﺟﻴﺐ ﺍﳉﻌﻞ‬
 ‫ﻗﺎﻝ ‪ :‬ﻭﻣﻦ ﺃﻋﺎﺟﻴﺐ ﺍﳉﻌﻞ ﺃﻧﱠﻪ ﳝﻮﺕ ﻣﻦ ﺭﻳﺢ ﺍﻟﻮﺭﺩ ﻭﻳﻌﻴﺶ ﺇﺫﺍ ﺃﻋﻴﺪ ﺇﱃ ﺍﻟﺮﱠﻭﺙ ﻭﻳﻀﺮﺏ ﺑﺸﺪﱠﺓ ) ُﻣ َﻬﺮّﺕ‬
‫ﺡ ﻟﻪ ﰒ ﻳﻨﺒﺖ ﻟﻪ ﺟﻨﺎﺣﺎﻥ‬‫ﻂ ُﺟ َﻌ ﹾﻞ ( ﻭﺍﳉﻌﻞ ﻳ ﹶﻈ ﱡﻞ ﺩﻫﺮﹰﺍ ﻻ ﺟﻨﺎ َ‬
‫ﺍﻷﺷﺪﺍﻕ ﻋﻮﺩ ﻗﺪ ﹶﻛ َﻤ ﹾﻞ ** ﻛﺄﻧﱠﻤﺎ ﻗﹸﻤﱢﺺ ﻣﻦ ﻟِﻴ ِ‬
‫ﻛﺎﻟﻨﻤﻞ ﺍﻟﺬﻱ ﻳ ْﻐﺒُﺮ ﺩﻫﺮﹰﺍ ﻻ ﺟﻨﺎﺡ ﻟﻪ ﰒ ﻳﻨْﺒﺖ ﻟﻪ ﺟﻨﺎﺣﺎﻥ ﻭﺫﻟﻚ ﻋﻨﺪ َﻫ ﹶﻠ ﹶﻜﺘِﻪ ‪.‬‬

‫ﺗﻄﻮﺭﺍﻟﺪﻋﺎﻣﻴﺺ‬

‫ﻭﺍﻟﺪّﻋﺎﻣﻴﺺ ﻗﺪ ﺗﻐﱪ ﺣﻴﻨﹰﺎ ﺑﻼ ﺃﺟﻨﺤﺔ ﰒ ﺗﺼﲑ ﻓﺮﺍﺷﹰﺎ ﻭﺑﻌﻮﺿﹰﺎ ﻭﻟﻴﺲ ﻛﺬﻟﻚ ﺍﳉﺮﺍﺩ ﻭﺍﻟﺬﱢﺑﱠﺎﻥ ﻷﻥﱠ ﺃﺟﻨﺤﺘﻬﺎ‬
‫ﺗﻨﺒﺖ ﻋﻠﻰ ﻣﻘﺪﺍﺭ ﻣﻦ ﺍﻟﻌﻤﺮ ﻭﻣﺮﻭﺭ ﻣﻦ ﺍﻷﻳﺎﻡ ‪.‬‬

‫ﻭﺯﻋﻢ ﲦﺎﻣﺔ ﻋﻦ ﳛﲕ ﺑﻦ ﺧﺎﻟﺪ ‪ :‬ﺃﻥﱠ ﺍﻟﱪﻏﻮﺙ ﻗﺪ ﻳﺴﺘﺤﻴﻞ ﺑﻌﻮﺿﺔ ‪.‬‬

‫ﻋﺎﺩﺓ ﺍﳉﻌﻞ‬

‫ﺱ ﺍﻟﻨّﻰ ﺍﻡ ﻓﻜﻠﻤﺎ ﻗﺎﻡ ﻣﻨﻬﻢ ﻗﺎﺋﻢٌ ﻓﻤﻀﻰ ﳊﺎﺟﺘﻪ ﺗﺒﹺﻌﻪ ﻃﻤﻌﹰﺎ ﰲ ﺃﻧﱠﻪ ﺇﻧﱠﻤﺎ ﻳﺮﻳﺪ ﺍﻟﻐﺎﺋﻂ ﻭﺃﻧﺸﺪ ﺑﻌﻀﻬﻢ‬
‫ﻭﺍﳉﻌﻞ ﳛﺮ ُ‬
‫ﺱ ( ﻭﺃﻧﺸﺪ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ‬ ‫ﺕ ﰲ َﺣ َﺮ ﹺ‬‫ﺖ ﰲ ﳎﻠﺲ ﺍﻷﻗﻮﺍ ﹺﻡ ﻳﺮْﺑ ﺆُﻫﻢ ** ﻛﺄﻧﱠﻪ ﺷﺮﻃﻲﱞ ﺑﺎ َ‬
‫ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﻳﺒﻴ ُ‬
‫ﻼ ﺑﺎﻟﻔﺴﻮﻟﺔ ﻭﺑﻜﺜﺮﺓ ﺍﻷﻛﻞ ﻭﺑﻌﻈﻢ َﺣﺠْﻢ ﺍﻟﻨﱠﺠﻮ ‪ ) :‬ﺣﺘﱠﻰ ﺇﺫﺍ ﺃﺿﺤﻰ ﺗﺪﺭﱠﻯ ﻭﺍﻛﺘﺤﻞ‬ ‫ﺍﻷﻋﺮﺍﺏ ﰲ ﻫﺠﺎﺋﻪ ﺭﺟ ﹰ‬
‫** ﳉﺎﺭَﺗﻴﻪ ﰒﱠ ﻭﻟﱠﻰ ﻓﹶﻨﺜ ﹾﻞ (‬

‫ﲰﻰ ﺍﻟﻘﺮﻧﱯ ﻭﺍﳉﻌﻞ ﺇﺫ ﻛﺎﻧﺎ ﻳﻘﺘﺎﺗﺎﻥ ﺍﻟﺰﱢﺑﻞ ﺃﻧُﻮﻗﲔ ﻭﺍﻷﻧﻮﻕ ‪ :‬ﺍﻟﺮﱠﲬﺔ ﻭﻫﻲ ﺃﺣﺪ ﻣﺎ ﻳﻘﺘﺎﺕ ﺍﻟﻌﺬﺭﺓ ﻭﻗﺎﻝ ﺍﻷﻋﺸﻰ‬
‫ﺐ ( ﺍﳌﻄﻴﺐ ‪ :‬ﺍﻟﺬﻱ ﻳﺴﺘﻄﻴﺐ ﺑﺎﳊﺠﺎﺭﺓ ﺃﻱ ﻳﺘﻤﺴﱠﺢ‬ ‫ﺠﻞﹸ ﻛﻒﱠ ﺍﳋﺎﺭﺉ ﺍﳌﹸﻄﻴ ﹺ‬ ‫‪ ) :‬ﻳﺎ ﺭَﲬﹰﺎ ﻗﺎﻅ ﻋﻠﻰ َﻳﻨْﺨﻮﺏ ** ﻳُ ْﻌ ﹺ‬
‫ﻬﺑﺎ ﻭﻫﻢ ﻳﺴﻤﱡﻮﻥ ﺑﺎﻷﻧﻮﻕ ﻛﻞﱠ ﺷﻲ ٍﺀ ﻳﻘﺘﺎﺕ ﺍﻟﻨّﺠْﻮ ﻭﺍﻟﺰﱢﺑﻞ ﺇﻻﱠ ﺃﻥﹼ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﺘﺸﺒﻴﻪ ﳍﺎ ﺑﺎﻟﺮّﺧﻢ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ‬
‫ﺼﻞﹼ ( ) ﺭﺍﻓ َﻊ ﻛﻔﱠﻴ ِﻪ ﻛﻤﺎ ﻳﻔﺮﻱ‬‫ﺢ ﺍﻟ ﹶﻘَﺒ ﹾﻞ ** ﻳﺪﻋُﻮ ﻋﻠﻲﱠ ﻛﻠﻤﺎ ﻗﺎﻡ ُﻳ َ‬
‫ﻭﺣﺪ ُﻩ ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﻳﺎ ﺃﻳﻬﺬﺍ ﺍﻟﻨّﺎﲝﻲ َﻧ ْﺒ َ‬
‫ﺕ ﺑﻄﹾﻨﻪ ﺣﱴ ﺃﺗﻞ ( ﻏﻴﻈﹰﺎ ﻓﺄﻣﺴﻰ ﺿ ْﻐﻨُﻪ ﻗﺪ ﺍﻋﺘﺪﻝ ﻭﺍﻟﻘﺒﻞ ‪ :‬ﻣﺎ ﺃﻗﺒﻞ ﻋﻠﻴﻚ ﻣﻦ ﺍﳉﺒﻞ ﻭﻗﻮﻟﻪ‬ ‫ﺍﳉﹸﻌ ﹾﻞ ** ﻭﻗﺪ ﻣﻸ ُ‬
‫ﺃﺗﻞ ﺃﻱ ﺍﻣﺘﻸ ﻋﻠﻴﻚ ﻏﻴْﻈﹰﺎ ﻓﻘﺼّﺮ ﰲ ﻣﺸﻴﹺﺘﻪ ﻭﻗﺎﻝ ﺍﳉﻌﺪﻱّ ‪ ) :‬ﻣﻨ َﻊ ﺍﻟﻐﺪﺭ ﻓﻠﻢ ﺃﳘ ْﻢ ﺑﻪ ** ﻭﺃﺧُﻮ ﺍﻟ َﻐﺪْﺭ ﺇﺫﺍ َﻫﻢﱠ‬
‫ﻓﻌ ﹾﻞ ( ) ﺧﺸﻴ ﹸﺔ ﺍﻟﻠﹼﻪ ﻭﺃﻧﱢﻲ ﺭﺟﻞﹲ ** ﺇﳕﺎ ﺫﻛﺮﻱ ﻛﻨﺎﺭ ﺑ ﹶﻘَﺒ ﹾﻞ (‬

‫ﺕ ﻳﻌﺸﱢﻲ ﻭﺣْﺪﻩ ﺃﻟﹾﻔﻲ ﺟُﻌَﻞ‬

‫ﻭﻗﺎﻝ ﺍﻟﺮﱠﺍﺟﺰ ﻭﻫﻮ ﻳﻬﺠﻮ ﺑﻌﻀﻬﻢ ﺑﺎﻟﻔﹸﺴﻮﻟﺔ ﻭﺑﻜﺜﺮﺓ ﺍﻷﻛﻞ ﻭﻋِﻈﹶﻢ ﺣﺠْﻢ ﺍﻟﻨﱠﺠْﻮ ‪ :‬ﺑﺎ َ‬
‫ﻱ‬
‫ﺕ ﺍﳉﻌﺪ َﺟﻌْﺪ ﺑﲏ ﺃﺑﺎﻥ ** ﺭﺩﺍﺋﻲ ﺑﻌﺪ ﻋُ ْﺮ ﹴ‬ ‫ﺖ ﲨﻊ ﺑﲏ ﺃﺑﺎﻥ ** ﻓﺈﱐ ﻻﺋﻢٌ ﻟﻠﺠ ْﻌ ِﺪ ﻻﺣﻲ ( ) ﻛﺴﻮ ُ‬ ‫) ﺇﺫﺍ ﻻﻗﻴ َ‬
‫ﺡ ( ) ﺗﻀﻤﻦ‬ ‫ﻼ ** ﻫُﺪﻭﺟﹰﺎ ﺑﲔ ﺃﻗﻠﺒ ٍﺔ ﻣِﻼ ﹺ‬
‫ﺤﹰ‬‫ﺡ ( ﰒ ﺷﺒﱠﻬﻪ ﺑﺎﳉﻌﻞ ﻓﻘﺎﻝ ‪ ) :‬ﻛﺄﻥﱠ ﻣﺆﺷﺮ ﺍﻟﻌﻀﺪ ْﻳ ﹺﻦ َﺟ ْ‬ ‫ﻭﺍﻓﺘﻀﺎ ﹺ‬
‫ﺡ(‬‫ﻧﻌﻤﱵ ﻓﻐﺪﺍ ﻋﻠﻴﻬﺎ ** ﺑُﻜﻮﺭﹰﺍ ﺃﻭ ﻬﺗﺠﱠﺮ ﰲ ﺍﻟﺮﱠﻭﺍ ﹺ‬
‫ﺞ(‬ ‫ﲔ ﺃﻓﻠ ﹺ‬
‫ﺽ ﺃﻃﺮﺍﻑ ﺍﻟﺬﱢﺭﺍﻋ ﹺ‬‫ﺽ ﻫﻮﻯ ﻟﻪ ** ﻣﻔﺮّ ُ‬ ‫ﻭﻗﺎﻝ ﺍﻟﺸﻤﱠﺎﺥ ‪ ) :‬ﻭﺇﻥ ﻳُﻠﻘﻴﺎ ﺷﺄﻭﹰﺍ ﺑﺄ ْﺭ ﹴ‬
 ‫ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ ﻭﺍﻟﺸﺄﻭ ﻫﺎﻫﻨﺎ ‪ :‬ﺍﻟﺮﱠﻭﺙ ﻛﺄﻧَﻪ ﻛﺜﺮﻩ ﺣﺘﱠﻰ ﺃﳊﻘﻪ ﺑﺎﻟﺸﺄﻭ ﺍﻟﺬﻱ ﳜﺮﺝ ﻣﻦ ﺍﻟﺒﺌﺮ ﻛﻤﺎ ﻳﻘﻮﻝ ﺃﺣﺪﻫﻢ‬
‫ﺝ ﻣﻦ ﺗﻠﻚ ﺍﻟﺒﺌﹸﺮ ﺷﺄﹾﻭﹰﺍ ﺃﻭ ﺷﺄﹾﻭﻳﻦ ﻳﻌﲏ ﻣﻦ ﺍﻟﺘﺮﺍﺏ ﺍﻟﺬﻱ ﻗﺪ ﺳﻘﻂ ﻓﻴﻬﺎ ﻭﻫﻮ ﺷﻲﺀٌ‬
‫ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳُﻨْﻘﻲ ﺍﻟﺒﺌﺮ ‪ :‬ﺃﺧ ﹺﺮ ْ‬
‫ﻛﻬﻴﺌﺔ ﺍﻟﺰﱠﺑﻴﻞ ﺍﻟﺼﱠﻐﲑ ‪.‬‬
‫ﻭﺍﻟﺸﺎﻭ ‪ :‬ﺍﻟﻄﱢﻠﹾﻖ ﻭﺍﻟﺸﺄﻭ ‪ :‬ﺍﻟ ﹶﻔﻮْﺕ ‪.‬‬
‫ﻭﺍﳌﻔﺮّﺽ ﺍﻷﻓﻠﺞ ﺍﻟﺬﻱ ﻋﲎ ﻫﻮ ﺍﳉﻌﻞ ﻷﻥﱠ ﺍﳉﻌﻞ ﰲ ﻗﻮﺍﺋﻤﻪ ﲢﺰﻳﺰ ﻭﻓﻴﻬﺎ َﺗﻔﹾﺮﻳﺞ ‪.‬‬

‫ﻣﻌﺮﻓﺔ ﰲ ﺍﳉﻌﻞ‬
‫ﺸﺪّﺓ ﲤﻜﻨﻬﻤﺎ ﰲ ﻇﻬﺮﻩ ‪.‬‬
‫ﻭﻟﻠﺠﻌﻞ ﺟﻨﺎﺣﺎﻥ ﻻ ﻳﻜﺎﺩﺍﻥ ﻳُﺮﻳﺎ ِﻥ ﺇﻻﱠ ﻋﻨﺪ ﺍﻟﻄﱠﲑﺍﻥ ﻟﺸﱠﺪﺓ ﺳﻮﺍﺩﳘﺎ ﻭﺷﺒﻬﻬﻤﺎ ﲜﻠﺪﻩ ﻭﻟ ِ‬
‫ﻒ‬
‫ﳋ َﻮﻧَﺔ ﻭﺣﺚﱠ ﺍﻷﻣﲑ ﻋﻠﻰ ﳏﺎﺳﺒﺘﻬﻢ ‪ ) :‬ﻭﺍﺷ ُﺪ ْﺩ ﻳﺪﻳﻚ ﺑﺰ ْﻳ ٍﺪ ﺇﻥ ﻇﻔِﺮْﺕ ﺑﻪ ** ﻭﺍ ْﺷ ِ‬
‫ﺚ ﻋﺪّﺩ ﺍ ﹶ‬
‫ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ﺣﻴ ﹸ‬
‫ﺍﻷﺭﺍﻣﻞ ﻣﻦ ﺩُﺣﺮﻭﺟﺔ ﺍﳉﹸﻌ ﹺﻞ ( ﻭﺍﳉﻌﻞ ﻻ ﻳﺪﺣﺮﺝ ﺇﻻﹼ ﺟﻌﺮﹰﺍ ﻳﺎﺑﺴﹰﺎ ﺃﻭ ﺑﻌﺮﺓ ‪.‬‬
‫ﻭﻗﺎﻝ ﺳﻌﺪ ﺑﻦ ﻃﺮﻳﻒ ﻳﻬﺠﻮ ﺑﻼﻝ ﺑﻦ ﺭﺑﺎﺡ ﻣﻮﱃ ﺃﰊ ﺑﻜﺮ ‪ ) :‬ﻭﺫﺍﻙ ﺃﺳﻮ ُﺩ ﻧﻮﰊﱞ ﻟﻪ ﺫﻓﺮٌ ** ﻛﺄﻧﱠﻪ ﺟُﻌﻞﹲ ﳝﺸﻲ‬
‫ﺡ ( ﻭﺳﻨﺬﻛﺮ ﺷﺄﹾﻧﻪ ﻭﺷﺄﹾﻥ ﺑﻼ ﹴﻝ ﰲ ﻣﻮﺿﻌﻪ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ‪.‬‬ ‫ﹺﺑ ِﻘ ْﺮ ﻭﺍ ﹺ‬

‫ﺃﺑﻮ ﺍﳋﻨﺎﻓﺲ ﻭﺃﺑﻮ ﺍﻟﻌﻘﺎﺭﺏ‬

‫ﻭﻛﺎﻥ ﺑﺎﻟﻜﻮﻓﺔ ﺭﺟﻞﹲ ﻣﻦ ﻭﻟﺪ ﻋﺒﺪ ﺍﳉﺒّﺎﺭ ﺑﻦ ﻭﺍﺋﻞ ﺑﻦ ُﺣﺠْﺮ ﺍﳊﻀﺮﻣﻲّ ﻳﻜﲎ ﺃﺑﺎ ﺍﳋﻨﺎﻓﺲ ﺭﺍﺿﻴﹰﺎ ﺑﺬﻟﻚ ﻭﱂ ﺗﻜﻦ‬
‫ﺍﻟﻜﻨﻴﺔ ﻟﻘﺒﹰﺎ ﻭﻻ ﻧَﺒﺰﹰﺍ ﻭﻛﺎﻥ ﻣﻦ ﺍﻟﻔﹸﻘﻬﺎﺀ ﻭﻟﻪ ﻫﻴﺌﺔ ﻭﺭﻭﺍﺀٌ ﻭﺳﺄﻟﺘﻪ ‪ :‬ﻫﻞ ﻛﺎﻥ ﰲ ﺁﺑﺎﺋﻪ ﻣﻦ ﻳﻜﲎ ﺃﺑﺎ ﺍﳋﻨﺎﻓﺲ ﻓﺈﻥ‬
‫ﺃﺑﺎ ﺍﻟﻌﻘﺎﺭﺏ ﰲ ﺁﻝ ﺳﻠﻢ ﻣﻮﱃ ﺑﲏ ﺍﻟﻌﺒﺎﺱ ﻛﺜﲑٌ ﻋﻠﻰ ﺍﺗّﺒﺎﻉ ﺃﺛﺮ ﻭﻛﺎﻥ ﺃﺑﻮ ﺍﳋﻨﺎﻓﺲ ﻫﺬﺍ ﺍﻛﺘﲎ ﺑﻪ ﺍﺑﺘﺪﺍ ًﺀ ‪.‬‬
‫ﻭﻗﺎﻝ ﱄ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺍﻟﻌﻨﱪﻱّ ‪ :‬ﻳﻘﻮﻟﻮﻥ ‪ :‬ﺍﻟﻀّﺐﱡ ﺃﻃﻮﻝ ﺷﻲ ٍﺀ ﺫﻣﺎﺀ ﻭﺍﳋﻨﻔﺴﺎﺀ ﺃﻃﻮﻝ ﻣﻨﻪ ﺫﻣﺎﺀ ﻭﺫﻟﻚ ﺃﻧﻪ ﻳُﻐﺮﺯ‬
‫ﺼﹺﺒﺢُ ﻷﻫﻞ ﺍﻟﺪّﺍﺭ ﻭﻫﻲ ﺗ ِﺪ ﺏﱡ ﻬﺑﺎ‬
‫ﰲ ﻇﻬﺮﻫﺎ ﺷﻮﻛﺔﹲ ﺛﺎﻗﺒﺔ ﻭﻓﻴﻬﺎ ﺫﺑﺎﻟ ﹲﺔ ﺗﺴﺘﻮﻗ ُﺪ ﻭﺗُ ْ‬

‫ﲑ ﰲ ﻓﻢ ﺍﳉﻤﻞ ﻓﻴﺒﺘﻠﻌﻬﺎ‬ ‫ﻭﲡﻮﻝ ﻭﺭﲟﺎ ﻛﺎﻧﺖ ﰲ ﺗﻀﺎﻋﻴﻒ ﺣﺒﻞ ﻗﺖﱟ ﺃﻭ ﰲ ﺑﻌﺾ ﺍﳊﺸﻴﺶ ﻭﺍﻟﻌُﺸﺐ ﻭﺍﳋﻼ ﻓﺘﺼ ُ‬
‫ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻀْﻐﻢ ﺍﳋﻨﻔﺴﺎﺀ ﻓﺈﺫﺍ ﻭﺻﻠﺖ ﺇﱃ ﺟﻮﻓﻪ ﻭﻫﻲ ﺣﻴﱠﺔﹲ ﺟﺎﻟﺖ ﻓﻴﻪ ﻓﻼ ﲤﻮﺕ ﺣﱴ ﺗﻘﺘﻠﻪ ‪.‬‬
‫ﺕ ﺧﻮﻓﹰﺎ ﻣﻦ ﺍﳋﻨﺎﻓﺲ ‪.‬‬
‫ﻓﺄﺻﺤﺎﺏ ﺍﻹﺑﻞ ﻳﺘﻌﺎﻭﺭﻭﻥ ﺗﻠﻚ ﺍﻷﻭﺍﺭﻱّ ﻭﺍﻟﻌﻠﻮﻓﺎ ِ‬
‫ﻫﺠﺎﺀ ﺟﻮﺍﺱ ﳊﺴﱠﺎﻥ ﺑﻦ ﲝﺪﻝ ﻭﻗﺎﻝ ﺟَﻮّﺍﺱ ﺑﻦ ﺍﻟﻘﻌْﻄﻞ ﰲ ﺣﺴﱠﺎﻥ ﺑﻦ ﺑَﺤْﺪﻝ ‪ ) :‬ﻫﻞ ﻳُﻬﻠﻜﻨﱢﻲ ﻻ ﺃﺑﺎﻟﻜﻢ **‬
‫ﺺ ﺍﻟﺸﱠﺒْﺮ ( ) ﻟﺰﺑﺎَﺑ ٍﺔ ﺳﻮﺩﺍﺀ ﺣﻨﻈﻠ ٍﺔ‬
‫ﺦ ﺍﻟﻘ ْﺪ ﹺﺭ ( ) ﺟُﻌﻞﹲ ﲤﻄﱠﻰ ﰲ ﻋﻤﺎﻳﺘﻪ ** َﺯ ِﻣﺮُ ﺍﳌﺮﻭﺀ ِﺓ ﻧﺎﻗ ُ‬ ‫ﺏ ﻛﻄﺎﺑ ﹺ‬‫َﺩﹺﻧﺲُ ﺍﻟﺜﻴﺎ ﹺ‬
‫** ﻭﺍﻟﻌﺎﺟﺰ ﺍﻟﺘﱠﺪﺑﲑ ﻛﺎﻟ َﻮ ْﺑ ﹺﺮ (‬

‫ﻓﺄﻣﱠﺎ ﺍﳍﺠﺎﺀ ﻭﺍﳌﺪﺡ ﻭﻣﻔﺎﺧﺮﺓ ﺍﻟﺴﱡﻮﺩﺍﻥ ﻭ ﺍﳊﻤﺮﺍﻥ ﻓﺈﻥﱠ ﺫﻟﻚ ﻛﻠﱠﻪ ﳎﻤﻮﻉٌ ﰲ ﻛﺘﺎﺏ ﺍﳍﺠﻨﺎﺀ ﻭﺍﻟﺼﱡﺮﺣﺎﺀ ‪.‬‬
‫ﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﺟﻨﺎﺱ ﺍﻟﻠﺌﻴﻤﺔ‬
‫ﻭﻗﺪ ﻗﺪّﻣﻨﺎ ﰲ ﺻﺪﺭ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﲨﻠ ﹰﺔ ﰲ ﺍﻟﻘﻮﻝ ﰲ ﺍﳉﻌْﻼ ِﻥ ﻭﻏ ﹺ‬

‫ﺍﳍﺪﻫﺪ‬
 ‫ﻭﺃﻣﺎ ﺍﻟﻘﻮﻝ ﰲ ﺍﳍﺪﻫﺪ ﻓﺈﻥﱠ ﺍﻟﻌﺮﺏ ﻭﺍﻷﻋﺮﺍﺏ ﻛﺎﻧﻮﺍ ﻳﺰﻋﻤﻮﻥ ﺃﻥﱠ ﺍﻟﻘﻨﺰﻋﺔ ﺍﻟﱵ ﻋﻠﻰ ﺭﺃﺳﻪ ﺛﻮﺍﺏٌ ﻣﻦ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ‬
‫ﺖ ﺟﻌﻞ ﻗﱪﻫﺎ ﻋﻠﻰ ﺭﺃﺳﻪ ﻓﻬﺬﻩ ﺍﻟﻘﻨﺰﻋﺔ ﻋﻮﺽٌ ﻋﻦ ﺗﻠﻚ ﺍﻟ َﻮ ﻫْﺪﺓ ‪.‬‬ ‫ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﹺﺑﺮﱢﻩ ﻷُﻣﱢﻪ ﻷﻥﱠ ﺃﻣﱠﻪ ﳌﺎ ﻣﺎﺗ ْ‬
‫ﲑ ﻋﺮَﺽ ﻳﻌ ﹺﺮﺽُ ﻟﻪ‬ ‫ﺢ ﻭﺍﻟﺒﺪﻥ ﻣﻦ ﺟﻮﻫﺮﻩ ﻭﺫﺍﺗﻪ ﻓﺮ ﺏﱠ ﺷﻲ ٍﺀ ﻳﻜﻮ ﹸﻥ ﻣُﻨﺘِﻨﹰﺎ ﻣﻦ ﻧﻔﺴﻪ ﻣﻦ ﻏ ﹺ‬ ‫ﻭﺍﳍﺪﻫﺪ ﻃﺎﺋﺮٌ ﻣُﻨﱳ ﺍﻟﺮﻳ ﹺ‬
‫ﺕ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺃﺟﻨﺎﺱ ﺍﳊﻴﻮﺍﻥ ‪.‬‬ ‫ﻛﺎﻟﺘﻴﻮﺱ ﻭﺍﳊﻴّﺎ ِ‬
‫ﻓﺄﻣﱠﺎ ﺍﻷﻋﺮﺍﺏ ﻓﻴﺠﻌﻠﻮﻥ ﺫﻟﻚ ﺍﻟﻨﱠ ْﺘ َﻦ ﺷﻴﺌﹰﺎ ﺧﺎﻣﺮﻩ ﺑﺴﺒﺐ ﺗﻠﻚ ﺍﳉﻴﻔِﺔ‬

‫ﺍﻟﱵ ﻛﺎﻧﺖ ﻣﺪﻓﻮﻧ ﹰﺔ ﰲ ﺭﺃﺳﻪ ﻭﻗﺪ ﻗﺎﻝ ﰲ ﺫﻟﻚ ﺃﻣﻴﱠﺔ ﺃﻭ ﻏﲑُﻩ ﻣﻦ ﺷﻌﺮﺍﺋﻬﻢ ﻓﺄﻣﱠﺎ ﺃﻣﻴﱠﺔ ﻓﻬﻮ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ‪ ) :‬ﺗﻌَﻠ ْﻢ‬
‫ﲔ ﲟﺎ‬ ‫ﺤﺪُ ( ) ﻭﺑﻜﻞﱢ ﻣﻨﻜﺮ ٍﺓ ﻟ ُﻪ َﻣ ْﻌﺮُﻭﻓﺔ ** ﺃﺧﺮﻯ ﻋﻠﻰ ﻋ ﹴ‬
‫ﺑﺄﻥﱠ ﺍﻟﻠﹼﻪ ﻟﻴﺲ ﻛﺼﻨُ ْﻌ ِﻪ ** ﺻﻨﻴ ٌﻊ ﻭﻻ ﳜﻔﻰ ﻋﻠﻰ ﺍﻟﻠﹼﻪ ﻣُﻠ ِ‬
‫ﻳﺘﻌﻤﱠ ُﺪ ( ) ﺟُﺪﺩٌ ﻭﺗﻮﺷﻴﻢ ﻭﺭﺳ ُﻢ ﻋﻼﻣ ٍﺔ ** ﻭﺧﺰﺍﺋﻦٌ ﻣﻔﺘﻮﺣﺔ ﻻ ﺗﻨﻔ ُﺪ ( ) ﻋﻤﻦ ﺃﺭﺍﺩ ﻬﺑﺎ ﻭﺟﺎﺏ ﻋِﻴﺎﻧَﻪ ** ﻻ‬
‫ﻳﺴﺘﻘﻴﻢ ﳋﺎﻟﻖ ﻳﺘﺰﻳﱠﺪ ( ) ﻏﻴﻢ ﻭﻇﻠﻤﺎﺀ ﻭﻏﻴﺚ ﺳﺤﺎﺑ ٍﺔ ** ﺃﺯْﻣﺎ ﹶﻥ ﻛﻔﱠ َﻦ ﻭﺍﺳﺘﺮﺍ َﺩ ﺍﳍﺪ ُﻫ ُﺪ ( ) ﻣَﻬﺪﹰﺍ ﻭﻃﻴﺌﹰﺎ ﻓﺎﺳﺘﻘﻞﱠ‬
‫ﱀ ﲪﻠﻬﺎ ** ﻭﻟﺪًﺍ ﻭﻛﻠﻒ ﻇﻬﺮﻩ ﻣﺎ ﺗﻔﻘﺪ ( ) ﻓﺘﺮﺍﻩ‬ ‫ﲑ ﳛﻤﻠﻬﺎ ﻭﻻ ﻳﺘﺄ ﻭﱠﺩ ( ) ﻣﻦ ﺃﻣﱢ ِﻪ ﻓﺠُﺰﻱ ﺑﺼﺎ ﹺ‬
‫ﲝﻤْﻠِﻪ ** ﰲ ﺍﻟﻄﱠ ﹺ‬
‫ﱀ ﻣﺎ ﻣﺸﻰ ﲜﻨﺎﺯ ٍﺓ ** ﻓﻴﻬﺎ ﻭﻣﺎ ﺍﺧﺘﻠﻒ ﺍﳉﺪﻳﺪ ﺍﳌﺴﻨﺪ (‬ ‫ﻳ ْﺪ ﹸ‬

‫ﻣﻌﺮﻓﺔ ﺍﳍﺪﻫﺪ ﲟﻮﺍﺿﻊ ﺍﳌﻴﺎﻩ‬

‫ﻭﻳﺰﻋﻤﻮﻥ ﺃﻥﱠ ﺍﳍﺪﻫﺪ ﻫﻮ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺪ ﱡﻝ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻣﻮﺍﺿﻊ ﺍﳌﻴﺎﻩ ﰲ ﻗﻌﻮﺭ ﺍﻷﺭﺿﲔ ﺇﺫﺍ ﺃﺭﺍﺩ‬
‫ﺍﺳﺘﻨﺒﺎﻁ ﺷﻲﺀ ﻣﻨﻬﺎ ‪.‬‬

‫ﺳﺆﺍﻝ ﻭﻣﺜﻞ ﰲ ﺍﳍﺪﻫﺪ‬

‫ﻭﻳﺮ ﻭُﻭﻥ ﺃﻥﹼ ﳒﹾﺪﺓ ﺍﳊﺮُﻭﺭﻱﱠ ﺃﻭ ﻧﺎﻓﻊ ﺑﻦ ﺍﻷﺯﺭﻕ ﻗﺎﻝ ﻻﺑﻦ ﻋﺒﺎﺱ ‪ :‬ﺇﻧّﻚ ﺗﻘﻮﻝ ﺇﻥﱠ ﺍﳍﺪﻫ ُﺪ ﺇﺫﺍ ﻧﻘﺮ ﺍﻷﺭﺽ ﻋﺮﻑ‬
‫ﻣﺴﺎﻓﺔ ﻣﺎ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﳌﺎﺀ ﻭﺍﳍﺪ ﻫُﺪ ﻻ ُﻳﺒْﺼﺮ ﺍﻟﻔﺦﱠ ﺩُﻭَﻳﻦ ﺍﻟﺘﺮﺍﺏ ﺣﱴ ﺇﺫﺍ ﻧﻘﺮ ﺍﻟﺘّﻤْﺮﺓ ﺍﻧﻀﻢّ ﻋﻠﻴﻪ‬

‫ﺍﻟﻔﺦﱡ ﻓﻘﺎﻝ ‪ :‬ﺍﺑ ُﻦ ﻋﺒﱠﺎﺱ ﺇﺫﺍ ﺟﺎﺀ ﺍﻟﻘﺪ ُﺭ ﻋﻤﻲ ﺍﻟﺒﺼ ُﺮ ‪.‬‬
‫ﲔ ﻏﻄﹼﻰ ﺍﻟﻌﲔ ‪.‬‬ ‫ﻭﻣﻦ ﺃﻣﺜﺎﳍﻢ ‪ :‬ﺇﺫﺍ ﺟﺎﺀ ﺍﳊ ُ‬
‫ﻑ ﺍﻟﻘﻮ ﹺﻝ ﰲ‬
‫ﺱ ﺇﻥ ﻛﺎﻥ ﻗﺎﻝ ﺫﻟﻚ ﻓﺈﻧّﻤﺎ ﻋﲎ ﻫﺪ ُﻫﺪ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻌﻴﻨﻪ ﻓﺈﻥﱠ ﺍﻟﻘﻮﻝ ﻓﻴﻪ ﺧﻼ ُ‬ ‫ﻭﺍﺑﻦ ﻋﺒﺎ ﹴ‬
‫ﺳﺎﺋﺮ ﺍﳍﺪﺍﻫﺪ ‪.‬‬
‫ﺐ ﺃﹸﻫﺒﺎﻥ ﺑﻦ ﺃﻭﺱ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﻫﺬﺍ ﺍﻟﻔﻦّ‬
‫ﺏ ﻧﻮﺡ ﻭﺣِﻤﺎﺭ ﻋُﺰﻳﺮ ﻭﺫﺋ ﹺ‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻨﺎﺱ ﰲ ﻫُﺪ ﻫُﺪ ﺳُﻠﻴﻤﺎﻥ ﻭﻏﺮﺍ ﹺ‬
‫ﺃﻗﺎﻭﻳﻞ ﻭﺳﻨﻘﻮﻝ ﰲ ﺫﻟﻚ ﲜﻤﻠ ٍﺔ ﻣﻦ ﺍﻟﻘﻮﻝ ﰲ ﻣﻮﺿﻌﻪ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﹼﻪ ‪.‬‬

‫ﺑﻴﺖ ﺍﳍﺪﻫﺪ‬

‫ﻼ ﻳﺘﺨﺬ ﻋﺸﱠﻪ ﻣﻨﻪ ﻓﻴﺨﺘﻠﻒ ﺫﻟﻚ‬

‫ﺐ ﺍﳌﻨﻄﻖ ﻭﺯﻋﻢ ﰲ ﻛﺘﺎﺏ ﺍﳊﻴﻮﺍﻥ ﺃﻥﱠ ﻟﻜﻞﱢ ﻃﺎﺋ ﹴﺮ ﻳﻌﺸﱢﺶ ﺷﻜ ﹰ‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺻﺎﺣ ُ‬
‫ﻋﻠﻰ ﻗﺪﺭ ﺍﺧﺘﻼﻑ ﺍﳌﻮﺍﺿﻊ‬
 ‫ﻭﻋﻠﻰ ﻗﺪﺭ ﺍﺧﺘﻼﻑ ﺻﻮﺭ ﺗﻠﻚ ﺍﻟﻘﺮﺍﻣﻴﺺ ﻭﺍﻷﻓﺎﺣﻴﺺ ﻭﺯﻋﻢ ﺃﻥﱠ ﺍﳍﺪ ﻫُﺪ ﻣﻦ ﺑﻴﻨﻬﺎ ﻳﻄﻠﺐ ﺍﻟﺰﱢﺑﻞ ﺣﺘّﻰ ﺇﺫﺍ‬
‫ﺿﺔﹸ ﻣﻦ ﺍﻟﺘّﺮﺍﺏ ﻭﻳﺒﲏ ﻣﻨﻪ ﺑﻴﺘﹰﺎ ﻛﻤﺎ ﺗﺒﲏ ﺍﻷﺭﺿﺔ ﻭﻳﻀﻊ ﺟُﺰﺀﹰﺍ ﻋﻠﻰ ﺟُﺰْﺀ ﻓﺈﺫﺍ‬ ‫ﻭﺟﺪﻩ ﻧﻘﻞ ﻣﻨﻪ ﻛﻤﺎ ﺗﻨﻘﻞ ﺍﻷَﺭ َ‬
‫ﻃﺎﻝ ﻣُﻜﺜﻪ ﰲ ﺫﻟﻚ ﺍﻟﺒﻴﺖ ﻭﻓﻴﻪ ﺃﻳﻀﹰﺎ ﻭﻟﺪ ﺃﻭ ﰲ ﻣﺜﻠﻪ ﻭﺗﺮﺑّﻰ ﺭﻳﺸﻪ ﻭﺑﺪﻧﻪ ﺑﺘﻠﻚ ﺍﻟﺮﺍﺋﺤﺔ ﻓﺄﺧ ِﻠ ْﻖ ﺑﻪ ﺃﻳﻀﹰﺎ ﺃﻥ‬
‫ﻳُﻮﺭﺙ ﺍﺑﻨﻪ ﺍﻟﻨﱠﺘْﻦ ﺍﻟﺬﻱ َﻋﻠِﻘﻪ ﻛﻤﺎ ﺃﻭﺭﺙ ﺟﺪﱡُﻩ ﺃﺑﺎﻩ ﻭﻛﻤﺎ ﺃ ﻭْﺭﺛﻪ ﺃﺑﻮﻩ ﻗﺎﻝ ‪ :‬ﻭﻟﺬﻟﻚ ﻳﻜﻮﻥ ﻣﻨﺘِﻨﹰﺎ ‪.‬‬
‫ﻭﻫﺬﺍ ﻭﺟ ُﻪ ﺃ ﹾﻥ ﻛﺎﻥ ﻣﻌﻠﻮﻣﹰﺎ ﺃﻧّﻪ ﻻ ﻳﺘﱠﺨِﺬ ﻋﺸﱠﻪ ﺇﻻﹼ ﻣﻦ ﺍﻟﺰﱢﺑﻞ ‪.‬‬
‫ﻓﺄﻣﱠﺎ ﻧﺎﺱٌ ﻛﺜﲑ ﻓﻴﺰﻋﻤﻮﻥ ﺃﻥ ُﺭﺏﱠ ﺑﺪ ٍﻥ ﻳﻜﻮ ﹸﻥ ﻃﻴﺐ ﺍﻟﺮﱠﺍﺋﺤﺔ ﻛﻔﺄﺭﺓ ﺍﳌﺴﻚ ﺍﻟﱵ ﺭﲟﺎ ﻛﺎﻧﺖ ﰲ ﺍﻟﺒﻴﻮﺕ ﻭﻣﻦ‬
‫ﺕ ﻭﺍﻷﻓﺎﻋﻲ ﻭﺍﻟﺜﱠﻌﺎﺑﲔ ﻭﻳﻮﺟ ُﺪ ﻋﻠﻴﻪ ﺍﻟﺘﱡﻴﻮﺱ ‪.‬‬‫ﺫﻟﻚ ﻣﺎ ﻳﻜﻮ ﹸﻥ ﻣُ ْﻨِﺘ َﻦ ﺍﻟﺒَﺪ ِﻥ ﻛﺎﻟﺬﻱ ﳛﻜﻰ ﻋﻦ ﺍﳊﻴﱠﺎ ِ‬

‫ﺍﻏﺘﻴﻮﻟﺲ‬
‫ﻭﺫﻛﺮ ﺻﺎﺣﺐ ﺍﳌﻨﻄﻖ ﺃﻥﱠ ﺍﻟﻄﲑ ﺍﻟﻜﺒﲑ ﺍﻟﺬﻱ ﻳﺴﻤﻰ ﺑﺎﻟﻴﻮﻧﺎﻧﻴﺔ ﺍﻏﺘﻴﻮﻟﺲ ﳛﻜﻢ ﻋُﺸﱠﻪ ﻭﻳﺘﻘﻨُﻪ ﻭﳚﻌﻠﻪ ﻣﺴﺘﺪﻳﺮﹰﺍ‬
‫ﻼ ﻛﺄﻧﱠﻪ ﻛﺮﺓ ﻣﻌﻤﻮﻟﺔ ﻭﺭﻭﻯ ﺃﻧﱠﻬﻢ ﻳﺰﻋﻤﻮﻥ ﺃﻥﱠ ﻫﺬﺍ ﺍﻟﻄﺎﺋﺮ ﳚﻠﺐ ﺍﻟﺪّﺍﺭﺻﻴﲏﱠ (‬
‫ﻣُﺪﺍﺧ ﹰ‬
‫ﺱ ﺇﱃ‬‫ﺵ ﺑﻪ ﻋﺸﱠﻪ ﻭﻻ ﻳﻌﺸﱢﺶ ﺇﻻﹼ ﰲ ﺃﻋﺎﱄ ﺍﻟﺸّﺠَﺮ ﺍﳌﺮﺗﻔﻌﺔ ﺍﳌﻮﺍﺿﻊ ﻗﺎﻝ ‪ :‬ﻭﺭﺑّﻤﺎ ﻋﻤﺪ ﺍﻟﻨﺎ ُ‬
‫ﻣﻦ ﻣﻮﺿﻌﻪ ﻓﻴﻔﹾﺮ ُ‬
‫ﺳﻬﺎ ﹴﻡ ﻳﺸﺪﱡﻭﻥ ﻋﻠﻴﻬﺎ ﺭﺻﺎﺻﹰﺎ ﰒﱠ ﻳﺮﻣﻮﻥ ﻬﺑﺎ ﺃﻋﺸﺘﻬﺎ ﻓﻴﺴﻘﻂ ﻋﻠﻴﻬﻢ ﺍﻟﺪّﺍﺭﺻﻴﲏﱡ ﻓﻴﻠﺘﻘﻄﻮﻧﻪ ﻭﻳﺄﺧﺬﻭﻧﻪ ‪.‬‬
‫ﻣﻦ ﺯﻋﻢ ﺍﻟﺒﺤﺮﻳﲔ ﰲ ﺍﻟﻄﲑ ﻭﻳﺰﻋ ُﻢ ﺍﻟﺒﺤْﺮﻳﱡﻮﻥ ﺃﻥﱠ ﻃﺎﺋﺮﻳﻦ ﻳﻜﻮﻧﺎﻥ ﺑﺒﻼﺩ ﺍﻟﺴﱡﻔﺎﻟﺔ ﺃﺣﺪُﳘﺎ ﻳﻈﻬﺮ ﻗﺒﻞ ﻗﹸﺪﻭﻡ‬
‫ﺍﻟﺴﻔﻦ ﺇﻟﻴﻬﻢ ﻭﻗﺒﻞ ﺃﻥ ﻳُﻤ ِﻜ َﻦ ﺍﻟﺒﺤ َﺮ ﻣﻦ ﻧﻔﺴﻪ ﳋﺮﻭﺟﻬﻢ ﰲ ﻣﺘﺎﺟﺮﹺﻫﻢ ﻓﻴﻘﻮﻝ ﺍﻟﻄﺎﺋﺮ ‪ :‬ﻗﺮﺏ ﺁ َﻣ ْﺪ ﻓﻴﻌﻠﻤﻮﻥ‬
‫ﺑﺬﻟﻚ ﺃﻥﱠ ﺍﻟﻮﻗﺖ ﻗ ْﺪ ﺩﻧﺎ ﻭﺃ ﹾﻥ ﺍﻹﻣﻜﺎﻥ ﻗﺪ ﻗﺮﺏ ‪.‬‬

‫ﻗﺎﻟﻮﺍ ‪ :‬ﻭﳚﻲﺀ ﺑ ِﻪ ﻃﺎﺋﺮٌ ﺁﺧﺮ ﻭﺷﻜﻞ ﺁﺧﺮ ﻓﻴﻘﻮﻝ ‪ :‬ﲰﺎﺭﻭ ﻭﺫﻟﻚ ﰲ ﻭﻗﺖ ﺭﺟﻮﻉ ﻣﻦ ﻗﺪ ﻏﺎﺏ ﻣﻨﻬﻢ ﻓﻴﺴﻤﱡﻮﻥ‬
‫ﺏ ﺿﺮﺑﹰﺎ ﻣﻦ‬
‫ﻫﺬﻳﻦ ﺍﳉﻨﺴﲔ ﻣﻦ ﺍﻟﻄﲑ ‪ :‬ﻗﺮﺏ ﻭﲰﺎﺭﻭ ﻛﺄﻧﱠﻬﻢ ﲰﱠﻮﳘﺎ ﺑﻘﻮﳍﻤﺎ ﻭﺗﻘﻄﻴﻊ ﺃﺻﻮﺍﻬﺗﻤﺎ ﻛﻤﺎ ﲰﱠﺖ ﺍﻟﻌﺮ ُ‬
‫ﺕ ﺍﻟﺬﻱ ﻇﻬﺮ ﻣﻨﻪ ‪.‬‬ ‫ﺍﻟﻄﱠﲑ ﺍﻟﻘﻄﺎ ﻷﻥ ﺍﻟﻘﻄﺎ ﻛﺬﻟﻚ ﺗﺼﻴﺢ ﻭﺗﻘﻄﻴﻊ ﺃﺻﻮﺍﻬﺗﺎ ﻗﻄﺎ ﻭﻛﻤﺎ ﲰﱠﻮﺍ ﺍﻟﺒﺒﻐﺎﺀ ﺑﺘﻘﻄﻴﻊ ﺍﻟﺼﱠﻮ ِ‬
‫ﻓﻴﺰﻋﻢ ﺃﻫﻞ ﺍﻟﺒﺤﺮ ﺃﻥﹼ ﺫﻳﻨﻚ ﺍﻟﻄﺎﺋﺮﻳﻦ ﻻ ﻳﻄﲑ ﺃﺣﺪﳘﺎ ﺃﺑﺪﹰﺍ ﺇﻻﹼ ﰲ ﺇﻧﺎﺙ ﻭﺃﻥﹼ ﺍﻵﺧﺮ ﻻ ﻳﻄﲑ ﺃﺑﺪﹰﺍ ﺇﻻﹼ‬

‫ﻭﻓﺎﺀ ﺍﻟﺸﻔﻨﲔ‬

‫ﺾ ﺍﻷﻃﺒﺎﺀ ﳑﻦ ﺃﺻﺪّﻕ ﺧﱪﻩ ﺃﻥﹼ ﺍﻟﺸﱢﻔﻨﲔ ﺇﺫﺍ ﻫﻠﻜﺖ ﺃﻧﺜﺎﻩ ﱂ ﻳﺘﺰ ﻭﱠﺝ ﻭﺇﻥ ﻃﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺘﻌﺰﱡﺏ ﻭﺇﻥ‬
‫ﻭﺯﻋﻢ ﱄ ﺑﻌ ُ‬
‫ﻫﺎﺝ ﺳﻔﺪ ﻭﱂ ﻳﻄﻠﺐ ﺍﻟﺰﻭﺍﺝ ‪.‬‬

‫ﻣﻦ ﻋﺠﺎﺋﺐ ﺍﻟﻄﲑ‬

‫ﻭﺣﻜﻮﺍ ﺃﻥﱠ ﻋﻨﺪﻫﻢ ﻃﺎﺋﺮﻳﻦ ﺃﺣﺪﳘﺎ ﻭﺍﰲ ﺍﳉﻨﺎﺣﲔ ﻭﻫﻮ ﱂ ﻳ ِﻄ ْﺮ ﻗﻂﹼ ﻭﺍﻵﺧﺮ ﻭﺍﰲ ﺍﳉﻨﺎﺣﲔ ﻭﻟﻜﻨﻪ ﻣﻦ ﻟ ُﺪ ﹾﻥ‬
‫ﲑ ﻭﻳﻘﺘﺎﺕ ﻣﻦ ﺍﻟﻔﺮﺍﺵ ﻭﺃﺷﺒﺎﻩ ﺍﻟﻔﺮﺍﺵ ﻭﺃﻧﱠﻪ ﻻ ﻳﺴﻘﻂ ﺇﻻﱠ ﻣﻴﱢﺘﹰﺎ ﺇﻻﱠ ﺃﻬﻧﻢ ﺫﻛﺮﻭﺍ ﺃﻧﻪ‬
‫ﻳﻨﻬﺾ ﻟﻠﻄﱠﲑﺍ ِﻥ ﻓﻼ ﻳﺰﺍ ﹸﻝ ﻳﻄ ُ‬
‫ﻗﺼﲑ ﺍﻟﻌﻤﺮ ‪.‬‬
‫ﻛﻼﻡ ﰲ ﻗﻮﻝ ﺃﺭﺳﻄﻮ ﻭﻟﺴﺖ ﺃﺩﻓﻊ ﺧﱪ ﺻﺎﺣﺐ ﺍﳌﻨﻄﻖ ﻋﻦ ﺻﺎﺣﺐ ﺍﻟﺪﺍﺭﺻﻴﲏ ﻭﺇﻥ ﻛﻨﺖ ﻻ ﺃﻋﺮﻑ ﺍﻟﻮﺟﻪ ﰲ‬
‫ﺃﻥﱠ ﻃﺎﺋﺮﹰﺍ ﻳﻨﻬﺾ ﻣﻦ ﻭﻛﺮﻩ ﰲ ﺍﳉﺒﺎﻝ ﺃﻭ ﺑﻔﺎﺭﺱ ﺃﻭ ﺑﺎﻟﻴﻤﻦ ﻓﻴﺆﻡﱡ ﻭﻳﻌﻤﺪ ﳓﻮ ﺑﻼﺩ ﺍﻟﺪﺍﺭﺻﻴﲏ ﻭﻫﻮ ﱂ ﳚﺎﻭﺯ‬
‫ﻣﻮﺿﻌﻪ ﻭﻻ ﻗﺮﺏ ﻣﻨﻪ ﻭﻟﻴﺲ ﳜﻠﻮ ﻫﺬﺍ ﺍﻟﻄﺎﺋﺮ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺍﻷﻭﺍﺑﺪ ﺃﻭ ﻣﻦ ﺍﻟﻘﻮﺍﻃﻊ ﻭﺇ ﹾﻥ ﻛﺎﻥ ﻣﻦ ﺍﻟﻘﻮﺍﻃﻊ‬
‫ﻓﻜﻴﻒ ﻳﻘﻄﻊ ﺍﻟﺼﱠﺤﺼﺤﺎﻥ ﺍﻷﻣﻠﺲ‬

‫ﻭﺑﻄﻮﻥ ﺍﻷ ﻭْﺩﻳِﺔ ﻭﺃﻫﻀﺎ َﻡ ﺍﳉﺒﺎﻝ ﺑﺎﻟﺘّﺪﻭﱘ ﰲ ﺍﻷﺟﻮﺍﺀ ﻭﺑﺎﳌﻀﻲﱢ ﻋﻠﻰ ﺍﻟﺴﱠﻤﺖ ﻟﻄﻠﺐ ﻣﺎ ﱂ ﻳ َﺮﻩُ ﻭﱂ ﻳﺸﻤﱡﻪ ﻭﱂ ﻳﺬﻗﹾﻪ‬
‫ﻭﺃﺧﺮﻯ ﻓﺈﻧّﻪ ﻻ ﳚﻠﺐ ﻣﻨﻪ ﲟﻨﻘﺎﺭﻩ ﻭﺭﺟﻠﻴﻪ ﻣﺎ ﻳﺼﲑ ﻓِﺮﺍﺷﹰﺎ ﻟﻪ ﻭﻣﻬﺎﺩﹰﺍ ﺇﻻ ﺑﺎﻻﺧﺘﻼﻑ ﺍﻟﻄﻮﻳﻞ ﻭﺑﻌﺪ ﻓﺈﻧّﻪ ﻟﻴﺲ‬
‫ﺑﺎﻟﻮﻃﻲﺀ ﺍﻟﻮﺛﲑ ﻭﻻ ﻫﻮ ﻟﻪ ﺑﻄﻌﺎﻡ ‪.‬‬
‫ﻑ ﺍﻟﻌﻠﱠﺔ ﺑﻌﻴﻨﻬﺎ ﻓﻠﺴﺖ ﺃﻧﻜﺮ ﺍﻷﻣﻮﺭ ﻣﻦ ﻫﺬﻩ ﺍﳉﻬﺔ ﻓﺎﺫﻛ ْﺮ ﻫﺬﺍ ‪.‬‬
‫ﻓﺄﻧﺎ ﻭﺇﻥ ﻛﻨﺖ ﻻ ﺃﻋﺮ ُ‬

‫ﻗﻮﻝ ﺃﰊ ﺍﻟﺸﻴﺺ ﰲ ﺍﳍﺪﻫﺪ‬

‫ﺲ ( ) ﺃﻭ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺸﱢﻴﺺ ﰲ ﺍﳍﺪﻫﺪ ‪ ) :‬ﻻ ﺗﺄﻣﻨﻦﱠ ﻋﻠﻰ ِﺳﺮﱢﻱ ﻭ ِﺳﺮﱢﻛ ُﻢ ** ﻏﲑﻱ ﻭﻏﻴْﺮﻙ ﺃﻭ ﻃﻲﱢ ﺍﻟﻘﺮﺍﻃﻴ ﹺ‬
‫ﺲ(‬ ‫ﺐ ﺗﻨﻘﲑ ﻭﺗﺪﺳﻴ ﹺ‬‫ﻃﺎﺋﺮ ﺳﺄ َﺣﻠﱢﻴ ِﻪ ﻭﺃﻧﻌﺘﻪ ** ﻣﺎ ﺯﺍﻝ ﺻﺎﺣ َ‬

‫) ﺳﻮ ٍﺩ ﺑﺮﺍﺛِﻨﻪ ﻣﻴ ﹴﻞ ﺫﻭﺍﺋﺒُﻪ ** ﺻُﻔﺮ ﲪﺎﻟِﻘﻪ ﰲ ﺍﳊﺴ ﹺﻦ ﻣَﻐﻤُﻮﺱ ( ) ﻗﺪ ﻛﺎﻥ ﻫﻢﱠ ﺳﻠﻴﻤﺎﻥﹲ ﻟﻴﺬﲝﻪ ** ﻟﻮﻻ ﺳِﻌﺎﻳﺘﻪ‬
‫ﰲ ﻣﻠﻚ ﺑﻠﻘﻴﺲ ( ﻭﻗﺪ ﻗﺪﱠﻣﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﰲ ﺗﻀﺎﻋﻴﻔﻪ ﻋﺪﱠﺓ ﻣﻘﻄﱠﻌﺎﺕ ﰲ ﺃﺧﺒﺎﺭ ﺍﳍﺪ ﻫُﺪ ‪.‬‬

‫ﺍﻟﺮﺧﻢ‬

‫ﻭ ﻳﻘﺎﻝ ‪ :‬ﺇﻥﹼ ﻟﺌﺎ َﻡ ﺍﻟﻄﲑ ﺛﻼﺛﺔ ‪ :‬ﺍﻟﻐِﺮﺑﺎ ﹸﻥ ﻭﺍﻟﺒُﻮﻡ ﻭﺍﻟﺮﱠﺧَﻢ‬

‫ﺃﺳﻄﻮﺭﺓ ﺍﻟﺮﺧﻢ‬

‫ﻭﻳﻘﺎﻝ ‪ :‬ﺇﻧّﻪ ﻗﻴﻞ ﻟﻠﺮﱠﲬﺔ ‪ :‬ﻣﺎ ﺃﲪﻘﻚ ﻗﺎﻟﺖ ‪ :‬ﻭﻣﺎ ﺣُﻤْﻘﻲ ﻭﺃﻧﺎ ﺃﻗﻄ ُﻊ ﰲ ﺃ ﻭّ ﹺﻝ ﺍﻟﻘﻮﺍﻃﻊ ﻭﺃ ْﺭﺟﹺﻊ ﰲ ﺃ ﻭﱠ ﹺﻝ ﺍﻟﺮﱠﻭﺍﺟﹺﻊ‬
‫ﻭﻻ ﺃﻃﲑ ﰲ ﺍﻟﺘﱠﺤﺴﲑ‬

‫ﻭﻻ ﺃﻏﺘﺮ ﺑﺎﻟﺸﱠﻜﲑ ﻭﻻ ﺃﺳﻘﻂ ﻋﻠﻰ ﺍﳉﻔِﲑ ‪.‬‬

‫ﻭﻗﺪ ﺫﻛﺮْﻧﺎ ﺗﻔﺴﲑ ﻫﺬﺍ ﻭﻗﺎﻝ ﺍﻟﻜﻤﻴﺖ ‪ ) :‬ﺇ ﹾﺫ ﻗﻴﻞ ﻳﺎ َﺭ َﺧ َﻢ ﺍﻧﻄﻘﻲ ** ﰲ ﺍﻟﻄﱠﲑ ﺇﻧّﻚ ﺷﺮﱡ ﻃﺎﺋ ْﺮ ( ﺑﻌﺾ ﺍﳌﻠﻮﻙ‬
‫ﺾ ﻣﻠﻮﻙ ﺍﻟﻌﺠﻢ ﺍﳉﹸﻠﻨْﺪﻱ ﺑ َﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻷﺯﺩﻱﱠ‬
‫ﺍﻟﻌﺠﻢ ﻭﺍﳉﻠﻨﺪﻱ ﺍﻟﺰﺩﻱ ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﳌﺪﺍﺋﲏ ‪ :‬ﺃﻣَﺮ ﺑﻌ ُ‬
‫ﻭﻛﺎﻥ ﻳﻘﺎﻝ ﻟﻪ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻋﺮﺟﺪﺓ ﻓﻘﺎﻝ ﻟﻪ ‪ :‬ﺻِﺪ ﱄ ﺷﺮﱠ ﺍﻟﻄﲑ ﻭﺍﺷﻮﻩ ﺑﺸﺮﱢ ﺍﳊﻄﺐ ﻭﺃﻃ ِﻌﻤْﻪ ﺷﺮﱠ ﺍﻟﻨﺎﺱ ﻓﺼﺎﺩ‬
‫ﺭﲬ ﹰﺔ ﻭﺷﻮﺍﻫﺎ ﺑَﺒﻌْﺮ ﻭﻗﺮﱠﻬﺑﺎ ﺇﱃ ﺧﻮﺯﻱّ ﻓﻘﺎﻝ ﻟﻪ ﺍﳋﻮﺯﻱﱡ ‪ :‬ﺃﺧﻄﺄﺕ‬

‫ﰲ ﻛﻞﱢ ﺷﻲﺀ ﺃﻣﺮﻙ ﺑ ِﻪ ﺍﳌﻠﻚ ‪ :‬ﻟﻴﺲ ﺍﻟﺮﱠﲬ ﹸﺔ ﺷﺮﱠ ﺍﻟﻄﲑ ﻭﻟﻴﺲ ﺍﻟﺒﻌﺮ ﹸﺓ ﺷﺮﱠ ﺍﳊﻄﺐ ﻭﻟﻴﺲ ﺍﳋﻮﺯﻱﱡ ﺷﺮّ ﺍﻟﻨﺎﺱ‬
‫ﻭﻟﻜﻦ ﺍﺫﻫﺐ ﻓﺼِﺪ ﺑﻮﻣﺔ ﻭﺍﺷﻮﻫﺎ ﺑﺪﻓﻠﻰ ﻭﺃﻃﻌﻤﻬﺎ ﻧﺒﻄﻴّﹰﺎ ﻭﻟ َﺪ ﺯﹺﱏ ﻓﻔﻌﻞ ﻭﺃﺗﻰ ﺍﳌﻠﻚ ﻓﺄﺧﱪﻩ ﻓﻘﺎﻝ ‪ :‬ﻟﻴﺲ ُﻳﺤْﺘﺎﺝ‬
 ‫ﺍﻟﻐﺮﺍﺏ ﻭﺍﻟﺮﲬﺔ‬

‫ﻭﺍﻟﻐﺮﺍﺏ ﻳﻘﻮَﻯ ﻋﻠﻰ ﺍﻟﺮﱠﲬﺔ ﻭﺍﻟﺮﲬﺔ ﺃﻋﻈﻢ ﻣﻦ ﺍﻟﻐﺮﺍﺏ ﻭﺃﺷﺪﱡ ﻭﺍﻟﺮﱠﲬﺔ ﺗﻠﺘﻤﺲ ﻟﺒﻴﻀﻬﺎ ﺍﳌﻮﺍﺿ َﻊ ﺍﻟﺒﻌﻴﺪﺓ‬
‫ﻕ ﻣﺎ ﻳﻘﺎﻝ ‪.‬‬‫ﺾ ﺍﻷﻧﻮ ﹺ‬
‫ﻉ ﺍﻟﺼﱠﺨﺮ ﻓﻠﺬﻟﻚ ﻳﻘﺎ ﹸﻝ ﰲ ﺑﻴ ﹺ‬
‫ﻭﺍﻷﻣﺎﻛ َﻦ ﺍﻟﻮﺣﺸﻴﱠﺔ ﻭﺍﳉﺒﺎ ﹶﻝ ﺍﻟﺸﺎﳐﺔ ﻭﺻُﺪﻭ َ‬
‫ﻕ ﻭﻗﺎﻝ ﻋُﺘﺒﺔ ﺑﻦ ﴰﹼﺎﺱ ‪ ) :‬ﺇﻥﱠ ﺃﻭﱃ ﺑﺎﳊﻖﱢ ﰲ ﻛﻞﱢ ﺣﻖﱟ ** ﰒﱠ ﺃﻭﱃ ﺃ ﹾﻥ ﻳﻜﻮﻥ ﺣﻘﻴﻘﹶﺎ (‬
‫ﻣﺎ ﻗﻴﻞ ﰲ ﺑﻴﺾ ﺍﻷﻧﻮ ﹺ‬

‫ﺖ ** ﰲ ﺫﹸﺭﻯ ﺷﺎﻫ ﹴﻖ‬ ‫) ﻣ ْﻦ ﺃﺑﻮُﻩ ﻋﺒﺪ ﺍﻟﻌﺰﻳ ﹺﺰ ﺑ ُﻦ ﻣﺮﻭﺍ ** ﹶﻥ ﻭﻣ ْﻦ ﻛﺎ ﹶﻥ ﺟﺪﱡُﻩ ﺍﻟﻔﺎﺭُﻭﻗﺎ ( ) ﺭﺩﱠ ﺃﻣﻮﺍﻟﻨﺎ ﻋﻠﻴْﻨﺎ ﻭﻛﺎﻧ ْ‬
‫ﺗﻔﹸﻮﺕ ﺍﻷﻧﻮﻗﺎ ( ﻭﻃﻠﺐ ﺭﺟﻞﹲ ﻣﻦ ﺃﻫﻞ ﺍﻟﺸﺎﻡ ﺍﻟﻔﺮﻳﻀﺔ ﻣﻦ ﻣﻌﺎﻭﻳﺔ ﻓﺠﺎﺩ ﻟﻪ ﻬﺑﺎ ﻓﺴﺄﻝ ﻟﻮﻟﺪِﻩ ﻓﺄﰉ ﻓﺴﺄﻟﻪ ﻟﻌﺸﲑﺗﻪ‬
‫ﺾ ﺍﻷﻧُﻮﻕ ( ﻭﻟﻴﺲ ﻳﻜﻮﻥ ﺍﻟ َﻌﻘﹸﻮﻕ ﺇﻻﱠ ﻣﻦ‬ ‫ﻓﻘﺎﻝ ﻣﻌﺎﻭﻳﺔ ‪ ) :‬ﻃﻠﺐ ﺍﻷﺑْﻠ َﻖ ﺍﻟﻌﻘﻮﻕ ﻓﻠﻤّﺎ ** ﹾﱂ ﳚ ْﺪ ُﻩ ﺃﺭﺍﺩ ﺑﻴ َ‬
‫ﺍﻹﻧﺎﺙ ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻣﻦ ﺍﻟﺒُﻠﻖ ﻛﺎﻧﺖ ﺑﻠﻘﺎﺀ ﻭﺇﳕﺎ ﻫﺬﺍ ﻛﻘﻮﳍﻢ ‪َ :‬ﺯﻝﱠ ﰲ‬

‫ﻼ ﻣﺎ ﻳﻜﻮﻥ ﻭﺃﻗﻞﱠ ﻣﻦ ﺍﻟﻘﻠﻴﻞ ﻷﻥﱠ ﺑﻴﻀﻬﺎ ﰲ ﺍﳌﻮﺍﺿﻊ ﺍﳌﻤﺘﻨﻌﺔ ﻭﻟﻴﺴﺖ‬

‫ﻭﻗﺪ ﻳﺮﻭﻥ ﺑﻴﺾ ﺍﻷﻧﻮﻕ ﻭﻟﻜﻦﱠ ﺫﻟﻚ ﻗﻠﻴ ﹰ‬
‫ﻓﻴﻬﺎ ﻣﻨﺎﻓﻊ ﻓﻴﺘﻌﺮﺽ ﰲ ﻃﻠﺒﻬﺎ ﻟﻠﻤﻜﺮﻭﺓ ‪.‬‬
‫ﻭﺃﻧﺎ ﺃﻇﻦﱡ ﺃﻥ ﻣﻌﺎﻭﻳﺔ ﱂ ﻳﻘﻞ ﻛﻤﺎ ﻗﺎﻟﻮﺍ ‪ :‬ﻭﻟﻜﻨﱠ ُﻪ ﻗﺪﻡ ﰲ ﺍﻟﻠﹼﻔﻆ ﺑﻴﺾ ﺍﻷﻧﻮﻕ ﻓﻘﺎﻝ ‪ :‬ﻃﻠﺐ ﺑﻴﺾ ﺍﻷﻧﻮﻕ ﻓﻠﻤﺎ ﱂ‬
‫ﳚﺪْﻩ ﻃﻠﺐ ﺍﻷﺑﻠﻖ ﺍﻟﻌﻘﻮﻕ ‪.‬‬
‫ﻣﺎ ﻳﺴﻤﱠﻰ ﺑﺎﳍﺪﻫﺪ ﻭﺃﻣﱠﺎ ﻗﻮﻝ ﺍﺑﻦ ﺃﲪﺮ ‪ ) :‬ﳝﺸﻲ ﺑﺄﻭﻇﻔ ٍﺔ ﺷﺪﻳ ٍﺪ ﺃ ْﺳﺮُﻫﺎ ** ﺷﻢﱢ ﺍﻟﺴﻨﺎﺑﻚ ﻻ ﺗﻘﻲ ﺑﺎﳉﺪﺟﺪ ( ) ﺇﺫ‬
‫ﻑ ﺍﳍﺪﻫﺪ (‬ ‫ﺻﺒﱠﺤﺘﻪ ﻃﺎﻭﻳﹰﺎ ﺫﺍ ِﺷﺮﱠ ٍﺓ ** ﻭﻓﺆﺍﺩُﻩ ﺯﺟﻞﹲ ﻛﻌ ْﺰ ِ‬

‫ﻓﻘﺪ ﻳﻜﻮﻥ ﺃﻻﹼ ﻳﻜﻮﻥ ﻋﲎ ﻬﺑﺬﺍ ﺍﳍﺪﻫﺪ ﻷﻥﱠ ﺫﻛﻮﺭﺓ ﺍﳊﻤﺎﻡ ﻭﻛﻞﱠ ﺷﻲﺀ ﻏﻨّﻰ ﻣﻦ ﺍﻟﻄﲑ ﻭﻫﺪﺭ ﻭﺩﻋﺎ ﻓﻬﻮ ﻫُﺪﻫﺪ‬
‫ﻑ ﺍﳍﺪﻫ ِﺪ ﻓﻠﻴﺲ ﻣﻦ ﻫﺬﺍ ﰲ ﺷﻲﺀ ‪.‬‬
‫ﻭﻣﻦ ﺭﻭﻯ ﻛ َﻌ ْﺰ ِ‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ﰲ ﺻﻔﺔ ﺍﳊﻤﺎﻡ ‪ ) :‬ﻭﺇﺫﺍ ﺍﺳْﺘﺸﺮ ﹶﻥ ﺃﺭﻥﱠ ﻓﻴﻬﺎ ﻫﺪﻫﺪٌ ** ِﻣ ﹾﺜﻞﹸ ﺍﳌﺪﺍ ِﻙ ﺧﻀﺒﺘﻪ ﲜﺴﺎ ِﺩ (‬
‫ﻗﺼﺔ ﰲ ﻣﻴﻞ ﺑﻌﺾ ﺍﻟﻨﺴﺎﺀ ﺇﱃ ﺍﳌﺎﻝ ﻭﺧﻄﺐ ﺭﺟﻞﹲ ﲨﻴﻞﹲ ﺍﻣﺮﺃﹰﺓ ﻭﺧﻄﺒﻬﺎ ﻣﻌﻪ ﺭﺟﻞ ﺩﻣﻴﻢ ﻓﺘﺰﻭﺟﺖ ﺍﻟﺪﱠﻣﻴﻢ ﳌﺎﻟﻪ‬
‫ﻭﺗﺮﻛﺘﻪ ﻓﻘﺎﻝ ‪:‬‬

‫) ﺳﻘﻂ ‪ :‬ﺑﻴﺖ ﺍﻟﺸﻌﺮ ( ) ﺃﻻ ﻳﺎ ﻋﺒﺎﺩ ﺍﷲ ﻣﺎ ﺗﺄﻣﺮﻭﻧﲏ ** ﺑﺄﺣﺴﻦ ﻣﻦ ﺻﻠﻰ ﻭﺃﻗﺒﺤﻬﻢ ﺑﻌﻼ ( ) ﻳ ِﺪﺏﱡ ﻋﻠﻰ‬
‫ﺐ ﺍﻟﻘﹶﺮﻧْﱮ ﺑﺎﺕ ﻳﻘﺮﻭ ﻧﻘﹰﺎ َﺳﻬْﻼ (‬
‫ﺃﺣﺸﺎﺋﻬﺎ ﻛﻞﱠ ﻟﻴﻠﺔ ** ﺩﺑﻴ َ‬

‫ﻣﺎ ﻳﻄﻠﺐ ﺍﻟﻌﺬﺭﺓ‬

‫ﻭﺍﻷﺟﻨﺎﺱ ﺍﻟﱵ ﺗﺮﻳﺪ ﺍﻟﻌﺬِﺭﺓ ﻭﺗﻄﻠﺒﻬﺎ ﻛﺜﲑﺓ ﻛﺎﳋﻨﺎﺯﻳﺮ ﻭﺍﻟﺪﱠﺟﺎﺝ ﻭﺍﻟﻜﻼﺏ ﻭﺍﳉﺮﺍﺩ ﻭﻏﲑ ﺫﻟﻚ ﻭﻟﻜﻨﻬﺎ ﻻ ﺗﺒﻠﻎ‬
‫ﻣﺒﻠﻎ ﺍﳉﹸﻌﻞ ﻭﺍﻟﺮّﲬﺔ ‪.‬‬
‫ﺖ ﻋﻨﺪ ﺃﰊ ﻣﺎﻟﻚ ﻋﻤ ﹺﺮﻭ ﺑﻦ ِﻛ ْﺮﻛِﺮﺓ ﻭﻋﻨﺪﻩ‬
‫ﺑﻌﺾ ﻣﺎ ﻳﺄﻛﻞ ﺍﻷﻋﺮﺍﺏ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﻛﺮﳝﺔ ‪ :‬ﻛﻨ ُ‬
‫ﺃﻋﺮﺍﰊﱞ ﻓﺠﺮﻯ ﺫﻛﺮ ﺍﻟﻘﺮﻧْﱮ ﻗﺎﻝ ‪ :‬ﻓﻘﻠﺖ ﻟﻪ ‪ :‬ﺃﺗﻌﺮﻑ ﺍﻟﻘﺮﻧْﱮ‬
 ‫ﺲ ﱄ ﻗﺎﻝ ‪ :‬ﻓﻘﻠﺖ ﻟﻪ ‪ :‬ﺇﻬﻧﺎ‬
‫ﻗﺎﻝ ‪ :‬ﻭﻣﺎ ﱄ ﻻ ﺃﻋﺮﻑ ﺍﻟﻘﺮﻧﱮ ﻓﻮ ﺍﻟﻠﹼﻪ ﻟﺮﺑّﻤﺎ ﱂ ﻳﻜﻦ ﻏﺪﺍﺋﻲ ﺇﻻﹼ ﺍﻟﻘﺮﻧﱮ ﻳُﺤﺴْﺤ ُ‬
‫ﺩﻭ ْﻳﺒّﺔ ﺗﺄﻛﻞ ﺍﻟﻌﺬﺭﺓ ﻗﺎﻝ ‪ :‬ﻭﺩﺟﺎﺟﻜﻢ ﺗﺄﻛﻞ ﺍﻟﻌﺬﺭﺓ ‪.‬‬
‫ﺏ ﻭﺍﳉﻌْﻼﻥ ﻭﺍﳋﻨﺎﻓﺲ ﻓﻘﺎﻝ ‪ :‬ﻧﺄﻛﻞ‬ ‫ﺕ ﻭﺍﻟﻌﻘﺎﺭ َ‬
‫ﻭﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺑﻌﺾ ﺍﳌﺪﻧﻴﱢﲔ ﻟﺒﻌﺾ ﺍﻷﻋﺮﺍﺏ ‪ :‬ﺃﺗﺄﻛﻠﻮﻥ ﺍﳊﻴّﺎ ِ‬
‫ﲔ ﺍﻟﻌﺎﻓﻴﺔ ‪.‬‬
‫ﻛﻞﱠ ﺷﻲﺀ ﺇﻻﹼ ﺃﻡﱠ ﺣُﺒﲔ ﻗﺎﻝ ‪ :‬ﻓﻘﺎﻝ ﺍﳌﺪﱐﹼ ‪ :‬ﻟَﺘ ْﻬ ﹺﻦ ﺃﻡﱠ ﺍﳊﺒ ﹺ‬
‫ﺞ ﻋﻦ ﺍﺑﻦ ﺷﻬﺎﺏ ﻋﻦ ﻋﺒﻴﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﺘﺒﺔ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻥﹼ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ‬ ‫ﻗﺎﻝ ‪ :‬ﻭﺣﺪﺛﻨﺎ ﺍﺑﻦ ﺟﺮﻳ ﹴ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ‪ :‬ﻣﻦ ﺍﻟﺪﻭﺍﺏﱢ ﺃﺭﺑﻊٌ ﻻ ُﻳﻘﹾﺘﻠﻦ ‪ :‬ﺍﻟﻨﻤﻠﺔ ﻭﺍﻟﻨﱠﺤﻠﺔ ﻭﺍﻟﺼﱡﺮَﺩ ﻭﺍﳍﺪ ﻫُﺪ ‪.‬‬

‫ﺍﳋﻔﺎﺵ‬

‫ﺽ ﺍﻟﻄﲑ ﻓﺈﻧّﻪ ﺷﺪﻳﺪ ﺍﻟﻄﱠﲑﺍﻥ ﻛﺜﲑ ﺍﻟﺘﻜﻔﹼﻲ ﰲ ﺍﳍﻮﺍﺀ‬

‫ﻓﺄ ﻭّﻝ ﺫﻟﻚ ﺃﻥﱠ ﺍﳋﻔﹼﺎﺵ ﻃﺎﺋﺮ ﻭﻫﻮ ﻣﻊ ﺃﻧّﻪ ﻃﺎﺋﺮٌ ﻣﻦ َﻋ َﺮ ﹺ‬
‫ﺳﺮﻳﻊ ﺍﻟﺘﻘﻠﱡﺐ ﻓﻴﻪ ﻭﻻ‬

‫ﺵ ﻭﺃﺷﺒﺎﻩ ﺍﻟﻔﺮﺍﺵ ﰒﱠ ﻻ ﻳﺼﻴﺪﻩ ﺇﻻﹼ ﰲ ﻭﻗﺖ ﻃﲑﺍﻧﻪ‬‫ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻃﹸﻌﻤﻪ ﺇﻻ ﻣﻦ ﺍﻟﺒﻌﻮﺽ ﻭﻗﻮﺗُﻪ ﺇﻻ ﻣﻦ ﺍﻟﻔﺮﺍ ﹺ‬
‫ﻑ‬
‫ﰲ ﺍﳍﻮﺍﺀ ﻭﰲ ﻭﻗﺖ ﺳﻠﻄﺎﻧﻪ ﻷﻥﱠ ﺍﻟﺒﻌﻮﺽ ﺇﻧﱠﻤﺎ ﻳﺘﺴﻠﻂ ﺑﺎﻟﻠﻴﻞ ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﺒﻠﻎ ﺫﻟﻚ ﺇﻻﹼ ﺑﺴﺮﻋﺔ ﺍﺧﺘﻄﺎ ٍ‬
‫ﻭﺍﺧﺘﻼﺱ ﻭﺷﺪّ ِﺓ ﻃﲑﺍﻥ ﻭﻟﲔ ﺃﻋﻄﺎﻑ ﻭﺷﺪّﺓ ﻣﱳ ﻭﺣﺴﻦ ﺗﺄﺕﱟ ﻭﺭﻓ ﹴﻖ ﰲ ﺍﻟﺼّﻴﺪ ﻭﻫﻮ ﻣﻊ ﺫﻟﻚ ﻛﻠﱢﻪ ﻟﻴﺲ ﺑﺬﻱ‬
‫ﺭﻳﺶ ﻭﺇﳕﺎ ﻫﻮ ﳊﻢ ﻭﺟﻠﺪ ﻓﻄﲑﺍﻧﻪ ﺑﻼ ﺭﻳﺶ ﻋﺠﺐ ﻭﻛﻠﻤﺎ ﻛﺎﻥ ﺃﺷﺪﱠ ﻛﺎﻥ ﺃﻋﺠﺐ ‪.‬‬

‫ﻣﻦ ﺃﻋﺎﺟﻴﺐ ﺍﳋﻔﺎﺵ‬

‫ﺻ ﹺﻞ ﻣﻦ‬
‫ﻉ ﺍﻟﻌﲔ ﺍﻟﻔﺎ ِ‬
‫ﻒ ﻗﹸﻮَﻯ ﺍﻟﺒﺼ ﹺﺮ ﻗﻠﻴ ﹸﻞ ﺷﻌﺎ ﹺ‬
‫ﻭﻣﻦ ﺃﻋﺎﺟﻴﺒﻪ ﺃﻧّﻪ ﻻ ﻳﻄﲑ ﰲ ﺿﻮ ٍﺀ ﻭﻻ ﰲ ﻇﻠﻤﺔ ﻭﻫﻮ ﻃﺎﺋﺮ ﺿﻌﻴ ُ‬
‫ﺍﻟﻨﱠﺎﻇﺮ ﻭﻟﺬﻟﻚ ﻻ ﻳﻈﻬﺮ ﰲ ﺍﻟﻈﱡﻠﻤﺔ ﻷﻧّﻬﺎ ﺗﻜﻮﻥ ﻏﺎﻣﺮﺓ ﻟﻀﻴﺎﺀ ﺑﺼﺮﻩ ﻏﺎﻟﺒ ﹰﺔ ﳌﻘﺪﺍﺭ ﻗﻮﻯ ﺷﻌﺎﻉ ﻧﺎﻇﺮﻩ ﻭﻻ ﻳﻈﻬﺮ‬
‫ﻬﻧﺎﺭﹰﺍ ﻷﻥﱠ ﺑﺼﺮﻩ ﻟِﻀﻌﻒ ﻧﺎﻇﺮﻩ ﻳﻠﺘﻤﻊ ﰲ ﺷﺪﺓ ﺑﻴﺎﺽ ﺍﻟﻨﻬﺎﺭ ﻭﻷﻥﱠ ﺍﻟﺸﻲﺀ ﺍﳌﺘﻸﻟﺊ ﺿﺎﺭﱡ ﻟﻌﻴﻮ ِﻥ ﺍﳌﻮﺻﻮﻓﲔ ﲝﺪﱠﺓ‬
‫ﺍﻟﺒﺼﺮ‬

‫ﻼ‬
‫ﻭﻷﻥ ﺷﻌﺎﻉ ﺍﻟﺸﻤﺲ ﲟﺨﺎﻟﻔﺔ ﳐﺮﺝ ﺃﺻﻮﻟﻪ ﻭﺫﻫﺎﺑﻪ ﻳﻜﻮﻥ ﺭﺍﺩﻋﹰﺎ ﻟﺸﻌﺎﻉ ﻧﺎﻇﺮﻩ ﻭﻣﻔﺮﱢﻗﹰﺎ ﻟﻪ ﻓﻬﻮ ﻻ ﻳﺒﺼﺮ ﻟﻴ ﹰ‬
‫ﻭﻻ ﻬﻧﺎﺭﹰﺍ ﻓﻠﻤﺎ ﻋﻠﻢ ﺫﻟﻚ ﻭﺍﺣﺘﺎﺝ ﺇﱃ ﺍﻟﻜﺴﺐ ﻭﺍﻟﻄﱡﻌﻢ ﺍﻟﺘﻤﺲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻻ ﻳﻜﻮﻥ ﻓﻴﻪ ﻣﻦ ﺍﻟﻈﻼﻡ ﻣﺎ ﻳﻜﻮﻥ‬
‫ﻏﺎﻣﺮﹰﺍ ﻗﺎﻫﺮﹰﺍ ﻭﻋﺎﻟﻴﹰﺎ ﻏﺎﻟﺒﹰﺎ ﻭﻻ ﻣﻦ ﺍﻟﻀﱢﻴﺎﺀ ﻣﺎ ﻳﻜﻮﻥ ﻣُﻌْﺸﻴﹰﺎ ﺭﺍﺩﻋﹰﺎ ﻭﻣﻔﺮﱢﻗﹰﺎ ﻗﺎﻣِﻌﹰﺎ ﻓﺎﻟﺘﻤﺲ ﺫﻟﻚ ﰲ ﻭﻗﺖ ﻏﺮﻭﺏ‬
‫ﺍﻟﻘﹸﺮﺹ ﻭﺑﻘﻴّ ِﺔ ﺍﻟﺸّﻔﻖ ﻷﻧّﻪ ﻭﻗﺖ ﻫﻴْﺞ ﺍﻟﺒﻌﻮﺽ ﻭﺃﺷﺒﺎﻩ ﺍﻟﺒﻌﻮﺽ ﻭﺍﺭﺗﻔﺎﻋﻬﺎ ﰲ ﺍﳍﻮﺍﺀ ﻭﻭﻗﺖ ﺍﻧﺘﺸﺎﺭﻫﺎ ﰲ ﻃﻠﺐ‬
‫ﺐ ﺭﺯﻕ ﻋﻠﻰ‬
‫ﺃﺭﺯﺍﻗﻬﺎ ﻓﺎﻟﺒﻌﻮﺽ ﳜﺮﺝ ﻟﻠﻄﻌﻢ ﻭﻃﻌﻤﻪ ﺩﻣﺎﺀ ﺍﳊﻴﻮﺍﻥ ﻭﲣﺮﺝ ﺍﳋﻔﺎﻓﻴﺶ ﻟﻄﻠﺐ ﺍﻟﻄﻌﻢ ﻓﻴﻘﻊ ﻃﺎﻟ ُ‬
‫ﻃﺎﻟﺐ ﺭﺯﻕ ﻓﻴﺼﲑ ﺫﻟﻚ ﻫﻮ ﺭﺯﻗﻪ ﻭﻫﺬﺍ ﺃﻳﻀﹰﺎ ﳑﺎ ﺟﻌﻞ ﺍﻟﻠﹼﻪ ﰲ ﺍﳋﻔﺎﻓﻴﺶ ﻣﻦ ﺍﻷﻋﺎﺟﻴﺐ ‪.‬‬

‫ﻋﻼﻗﺔ ﺍﻷﺫﻥ ﺑﻨﺘﺎﺝ ﺍﳊﻴﻮﺍﻥ‬

‫ﺾ ﺑﻴﻀﹰﺎ ﻭﺃﻥﹼ ﻛﻞﱠ ﺃﺷﺮﻑ ﺍﻵﺫﺍﻥ ﻓﻬﻮ ﻳﻠﺪ ﻭﻻ‬
‫ﻭﻳﺰﻋﻤﻮﻥ ﺃﻥ ﺍﻟﺴﱡ ﻚ ﺍﻵﺫﺍﻥ ﻭﺍﳌﻤﺴﻮﺣﺔ ﻣﻦ ﲨﻴﻊ ﺍﳊﻴﻮﺍﻥ ﺃﻬﻧﺎ ﺗﺒﻴ ُ‬
‫ﻑ ﺍﻵﺫﺍﻥ ﻭﻟﺪ ﻭﺇﺫﺍ ﻛﺎﻥ ﳑﺴﻮﺣﹰﺎ ﺑﺎﺽ ‪.‬‬ ‫ﻳﺒﻴﺾ ﻭﻻ ﻧﺪْﺭﻱ ﱂ ﻛﺎﻥ ﺍﳊﻴﻮﺍﻥ ﺇﺫﺍ ﻛﺎﻥ ﺃﺷﺮ ُ‬
‫ﻭﻵﺫﺍﻥ ﺍﳋﻔﺎﻓﻴﺶ ﺣﺠﻢٌ ﻇﺎﻫﺮ ﻭﺷﺨﻮﺹ ﺑﻴﱢﻦ ﻭﻫﻲ ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﻦ ﺍﻟﻄﲑ ﻓﺈﻥﱠ ﻫﺬﺍ ﳍﺎ ﻭﻫﻲ ﲢﺒﻞ ﻭﺗﻠﺪ ﻭﲢﻴﺾ‬
‫ﻭﺗﺮﺿﻊ ‪.‬‬

‫ﻣﺎ ﳛﻴﺾ ﻣﻦ ﺍﳊﻴﻮﺍﻥ‬

‫ﻑ ﰲ ﺍﻟﻘﻠﱠﺔ ﻭﺍﻟﻜﺜﺮﺓ‬
‫ﺾ ﻋﻠﻰ ﺍﺧﺘﻼ ٍ‬
‫ﻭﻗﺪ ﺯﻋﻢ ﺻﺎﺣﺐ ﺍﳌﻨﻄﻖ ﺃﻥﱠ ﺫﻭﺍﺕ ﺍﻷﺭﺑﻊ ﻛﻠﱠﻬﺎ ﲢﻴ ُ‬

‫ﻭﺍﻟﺰّﻣﺎﻥ ﻭﺍﳊﻤﺮﺓ ﻭﺍﻟﺼﻔﺮﺓ ﻭﺍﻟﺮﻗﹼﺔ ﻭﺍﻟﻐﻠﻆ ﻗﺎﻝ ‪ :‬ﻭﻳﺒﻠﻎ ﻣﻦ ﺿﻦﱢ ﺃﻧﺜﻰ ﺍﳋﻔﺎﻓﻴﺶ ﺑﻮﻟﺪﻫﺎ ﻭﻣﻦ ﺧﻮﻓﻬﺎ ﻋﻠﻴﻪ ﺃﻬﻧﺎ‬
‫ﲢﻤﻠﻪ ﲢﺖ ﺟﻨﺎﺣﻬﺎ ﻭﺭﺑّﻤﺎ ﻗﺒﻀﺖ ﻋﻠﻴﻪ ﺑﻔﻴﻬﺎ ﻭﺭﺑّﻤﺎ ﺃﺭﺿﻌﺘﻪ ﻭﻫﻲ ﺗﻄﲑ ﻭﺗﻘﻮﻯ ﻣﻦ ﺫﻟﻚ ﻭﻳﻘﻮﻯ ﻭﻟﺪُﻫﺎ ﻋﻠﻰ‬
‫ﻣﺎ ﻻ ﻳﻘﻮﻯ ﻋﻠﻴﻪ ﺍﳊﻤﺎﻡ ﻭﺍﻟﺸﱠﺎﻫْﻤﺮْﻙ ﻭﺳﺒﺎﻉ ﺍﻟﻄﲑ ‪.‬‬

‫ﻣﻌﺎﺭﻑ ﰲ ﺍﳋﻔﺎﺵ‬

‫ﺖ ﺑﻴﻨﻬﻤﺎ ‪.‬‬
‫ﺶ ﻓﺘﺤﻤﻞ ﻣﻌﻬﺎ ﺍﻟﻮﻟﺪﻳﻦ ﲨﻴﻌﹰﺎ ﻓﺈ ﹾﻥ ﻋﻈﹸﻤﺎ ﻋﺎﻗﺒ ْ‬
‫ﺖ ﺍﳋﻔﺎﻓﻴ ُ‬
‫ﻭﻗﺎﻝ ﻣﻌﻤﺮٌ ﺃﺑﻮ ﺍﻷﺷﻌﺚ ‪ :‬ﺭﺑﱠﻤﺎ ﺃﺗﺄﻣ ِ‬
‫ﻭﺍﳋﻔﹼﺎﺵ ﻣﻦ ﺍﻟﻄﲑ ﻭﻟﻴﺲ ﻟﻪ ﻣﻨﻘﺎﺭ ﳐﺮﻭﻁ ﻭﻟﻪ ﻓﻢٌ ﻓﻴﻤﺎ ﺑﲔ ﻣﻨﺎﺳﺮ ﺍﻟﺴﱢﺒﺎﻉ ﻭﺃﻓﻮﺍﻩ ﺍﻟﺒﻮﻡ ﻭﻓﻴﻪ ﺃﺳﻨﺎﻥﹲ ﺣﺪﺍﺩ‬
‫ﺖ ﻋﻠﻰ ﺍﻟﻔﺮﺥ‬ ‫ﺻﻼﺏ ﻣﺮﺻﻮﻓﺔ ﻣﻦ ﺃﻃﺮﺍﻑ ﺍﳊﻨﻚ ﺇﱃ ﺃﺻﻮﻝ ﺍﻟﻔﻚ ﺇﻻﹼ ﻣﺎ ﻛﺎﻥ ﰲ ﻧﻔﺲ ﺍﳋﻄﻢ ﻭﺇﺫﺍ ﻗﺒﻀ ْ‬
‫ﻉ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﻌﺾ ﻓﺘﺠﻌﻠﻪ ﺃﺯْﻣﹰﺎ‬
‫ﺖ ﻋﻠﻴﻪ ﻟﺘﻄﲑ ﺑﻪ ﻋﺮﻓﺖ ﺫﹶﺭَﺏ ﺃﺳﻨﺎﻬﻧﺎ ﻓﻌﺮﻓﺖ ﺃﻱ ﻧﻮ ﹴ‬
‫ﻭﻋﻀ ْ‬

‫ﺏ ﺃﻧﻴﺎﻬﺑﺎ ﻭﺣﺪﱠﺓ ﺃﻇﻔﺎﺭﹺﻫﺎ ﻭ ِﺩﻗﱠﺘﻬﺎ ﻻ‬

‫ﺿﻐْﻤﹰﺎ ﻛﻤﺎ ﺗﻔﻌﻞ ﺍﳍﺮﱠﺓ ﺑﻮﻟﺪﻫﺎ ﻓﺈﻧّﻬﺎ ﻣﻊ ﺫﺭ ﹺ‬
‫ﻭﻻ ﲡﻌﻠﻪ ﻋﻀّﹰﺎ ﻭﻻ ﺗ ْﻨﻴﹺﻴﺒﹰﺎ ﻭﻻ َ‬
‫ﲣﺪﺵ ﳍﺎ ﺟﻠﺪﹰﺍ ﺇﻻ ﺃﻬﻧﺎ ُﺗ ْﻤﺴِﻜﻬﺎ ﺿﺮﺑﹰﺎ ﻣﻦ ﺍﻹﻣﺴﺎﻙ ﻭﺗﺄﺯﻡ ﻋﻠﻴﻬﺎ ﺿﺮﺑﹰﺎ ﻣﻦ ﺍﻷﺯﻡ ﻗﺪ ﻋَﺮﻓﺘﻪ ‪.‬‬
‫ﻭﻗﺪ ﻧﺮﻯ ﺍﻟﻄﱠﺎﺋﺮ ﻳﻐﻮﺹ ﰲ ﺍﳌﺎﺀ ﻬﻧﺎﺭﻩ ﰒ ﳜﺮﺝ ﻣﻨﻪ ﻛﺎﻟﺸﱠﻌﺮﺓ َﺳﹶﻠﻠﹾﺘﻬﺎ ﻣﻦ ﺍﻟﻌﻴﺠﻦ ﻏﲑ ﻣﺒﺘﻞﱢ ﺍﻟﺮﱢﻳﺶ ﻭﻻ ﻟﺜ ﹺﻖ‬
‫ﺍﳉﻨﺎﺣﲔ ﻭﻟﻮ ﺃﻥﱠ ﺃﺭﻓﻖ ﺍﻟﻨﺎﺱ ﺭﹺﻓﻘﹰﺎ ﺭﺍﻫﻦ ﻋﻠﻰ ﺃﻥ ﻳﻐﻤﺲ ﻃﺎﺋﺮﹰﺍ ﻣﻨﻬﺎ ﰲ ﺍﳌﺎﺀ ﻏﻤﺴ ﹰﺔ ﻭﺍﺣﺪﺓ ﰒﹼ ﺧﻠﱠﻰ ﺳِﺮﺑﻪ‬
‫ﺽ ﺍﻟﺘﺄﻟﻴﻒ ﻭﻟﻜﺎﻥ ﺃﺟﻮﺩ ﻣﺎ ﻳﻜﻮﻥ ﻃﲑﺍﻧﹰﺎ‬ ‫ﻟﻴﻜﻮﻥ ﻫﻮ ﺍﳋﺎﺭﺝ ﻣﻨﻪ ﳋﺮﺝ ﻭﻫﻮ ﻣﺘﻌﺠﱢﻦ ﺍﻟﺮﻳﺶ ُﻣﻔﹾﺴﺪ ﺍﻟﻨﻈﻢ ﻣﻨﻘﻮ ُ‬
‫ﻑ ﻓﻬﺬﺍ ﺃﻳﻀﹰﺎ ﻣﻦ ﺃﻋﺎﺟﻴﺐ ﺍﳋﻔﺎﺵ ‪( .‬‬‫ﺃﻥ ﻳﻜﻮﻥ ﻛﺎﳉﺎﺩ ِ‬

‫ﻣﻦ ﺃﻋﺎﺟﻴﺐ ﺍﳋﻔﺎﻓﻴﺶ‬

‫ﻭﻣﻦ ﺃﻋﺎﺟﻴﺒﻬﺎ ﺗﺮﻛﻬﺎ ﺫﺭﻯ ﺍﳉﺒﺎﻝ ﻭﺑﺴﻴﻂ ﺍﻟﻔﻴﺎﰲ ﻭﺃﻗﻼﺏ ﺍﻟﻨﺨﻞ ﻭﺃﻋﺎﱄ ﺍﻷﻏﺼﺎﻥ ﻭﺩَﻏﻞ ﺍﻟﻐﻴﺎﺽ ﻭﺍﻟﺮﻳﺎﺽ‬
‫ﻭﺻُﺪﻭﻉ ﺍﻟﺼّﺨﺮ ﻭﺟﺰﺍﺋﺮ ﺍﻟﺒﺤﺮ ﻭﳎﻴﺌﻬﺎ ﺗﻄﻠﺐ ﻣﺴﺎﻛﻦ ﺍﻟﻨﺎﺱ ﻭﻗﺮﻬﺑﻢ ﰒ ﺇﺫﺍ ﺻﺎﺭﺕ ﺇﱃ ﺑﻴﻮﻬﺗﻢ ﻭﻗﺮﻬﺑﻢ‬
‫ﻗﺼﺪﺕ ﺇﱃ ﺃﺭﻓﻊ ﻣﻜﺎﻥ ﻭﺃﺣﺼﻨﻪ ﻭﺇﱃ ﺃﺑﻌﺪ ﺍﳌﻮﺍﺿﻊ ﻣﻦ ﻣﻮﺍﺿﻊ ﺍﻻﺟﺘﻴﺎﺯ ﻭﺃﻋﺮﺽ ﺍﳊﻮﺍﺋﺞ ‪.‬‬

‫ﻃﻮﻝ ﻋﻤﺮ ﺍﳋﻔﺎﺵ‬

 ‫ﺏ ﻭﺍﻟﻮﺭﺷﺎﻥ ﺇﱃ ﺍﻟﻨﺴﺮ‬
‫ﺵ ﺑﻌﺪ ﺫﻟﻚ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﺍﳌﻮﺻﻮﻑ ﺑﻄﻮﻝ ﺍﻟﻌﻤﺮ ﺣﱴ ﳚﻮﺯ ﰲ ﺫﻟﻚ ﺍﻟﻌُﻘﺎ َ‬ ‫ﰒﱠ ﺍﳋﻔﹼﺎ ُ‬
‫ﲑ ﺍﻟﻮﺣﺶ ﺇﱃ ﺃﻋﻤﺎﺭ ﺍﳊﻴّﺎﺕ ‪.‬‬
‫ﻭﳚﻮﺯ ﺣﺪ ﺍﻟ ِﻔﻴَﻠﺔ ﻭﺍﻷُﺳْﺪ ﻭﺣَﻤ ﹺ‬

‫ﻭﻣﻦ ﺃﻋﺎﺟﻴﺐ ﺍﳋﻔﺎﻓﻴﺶ ﺃﻥﹼ ﺃﺑﺼﺎﺭﻫﺎ ﺗﺼﻠﺢ ﻋﻠﻰ ﻃﻮﻝ ﺍﻟﻌﻤﺮ ﻭﳍﺎ ﺻﱪٌ ﻋﻠﻰ ﻃﻮﻝ ﻓﻘﺪ ﺍﻟﻄﱡﻌﻢ ﻓﻴﻘﺎﻝ ﺇﻥﹼ‬
‫ﺕ ﺍﳌﻌﻤﱠﺮﺍﺕ ﻭﺇﻥﹼ ﺃﻭﻻﺩﻫﻦ ﺇﺫﺍ ﺑﻠﻐﻦ ﱂ ﺗﻘﻮ ﺃﺑﺼﺎﺭ ُﻫﻦﱠ ﻋﻠﻰ ﺿﻴﺎﺀ‬
‫ﺍﻟﻠﻮﺍﰐ ﻳﻈﻬﺮﻥ ﰲ ﺍﻟﻘﻤﺮ ﻣﻦ ﺍﳋﻔﺎﻓﻴﺶ ﺍﳌﺴﻨّﺎ ُ‬
‫ﺍﻟﻘﻤﺮ ‪.‬‬
‫ﻭﻣﻦ ﺃﻋﺎﺟﻴﺒﻬﺎ ﺃﻬﻧﺎ ﺗﻀﺨﻢ ﻭﲡﺴﻢ ﻭﺗﻘﺒﻞ ﺍﻟﺸّﺤﻢ ﻋﻠﻰ ﺍﻟﻜﱪ ﻭﻋﻠﻰ ﺍﻟﺴﻦّ ‪.‬‬

‫ﺍﻟﻘﺪﺭﺓ ﺍﻟﺘﻨﺎﺳﻠﻴﺔ ﻟﺪﻯ ﺑﻌﺾ ﺍﳊﻴﻮﺍﻥ‬

‫ﺖ ﰲ ﺍﻟﺴﻦﱢ ﻛﺎﻥ ﺃﻗﻮﻯ ﳍﺎ ﻋﻠﻰ ﺍﳌﻌﺎﻇﻠﺔ ‪.‬‬ ‫ﺐ ﺍﳌﻨﻄﻖ ﺃﻥﱠ ﺍﻟﻜﻼﺏ ﺍﻟﺴﻠﻮﻗﻴﱠﺔ ﻛﻠﻤﺎ ﺩﺧﻠ ْ‬ ‫ﻭﻗﺪ ﺯﻋﻢ ﺻﺎﺣ ُ‬
‫ﺹ ﻋﻨﺪ ﺃ ﻭّﻝ ﺑﻠﻮﻏﻪ ﰒ ﻻ ﻳﺰﺍ ﹸﻝ‬
‫ﺢ ﻭﺃﺣﺮ ُ‬‫ﻭﻫﺬﺍ ﻏﺮﻳﺐٌ ﺟﺪﹰﺍ ﻭﻗﺪ ﻋﻠﻤﻨﺎ ﺃﻥﹼ ﺍﻟﻐﻼﻡ ﺃﺣﺪﱡ ﻣﺎ ﻳﻜﻮﻥ ﻭﺃﺷﺒ ُﻖ ﻭﺃﻧﻜ ُ‬
‫ﻛﺬﻟﻚ ﺣﱴ ﻳﻘﻄﻌﻪ ﺍﻟﻜﱪ ﺃﻭ ﺇﺻﻔﺎﺀ ﺃﻭ ﺗﻌﺮﺽ ﻟﻪ ﺁﻓﺔ ‪.‬‬
‫ﻭﻻ ﺗﺰﺍﻝ ﺍﳉﺎﺭﻳﹸﺔ ﻣﻦ ﻟ ُﺪ ﹾﻥ ﺇﺩﺭﺍﻛﻬﺎ ﻭﺑﻠﻮﻏِﻬﺎ ﻭﺣﺮﻛﺔ ﺷﻬﻮﻬﺗﺎ ﻋﻠﻰ ﺷﺒﻴﻪ ﲟﻘﺪﺍ ﹴﺭ ﻭﺍﺣﺪ ﻣﻦ ﺿﻌﻒ ﺍﻹﺭﺍﺩﺓ‬
‫ﻭﻛﺬﻟﻚ ﻋﺎﻣﱠﺘﻬﻦﱠ ﻓﺈﺫﺍ ﺍﻛﺘﻬﻠﻦ‬

‫ﻭﺑﻠﻐﺖ ﺍﳌﺮﺃﺓ ﺣﺪّ ﺍﻟﻨﱠﺼَﻒ ﻓﻌﻨﺪ ﺫﻟﻚ ﻳﻘﻮﻯ ﻋﻠﻴﻬﺎ ﺳﻠﻄﺎ ﹸﻥ ﺍﻟﺸﱠﻬﻮ ِﺓ ﻭﺍﳊﺮﺹ ﻋﻠﻰ ﺍﻟﺒﺎِﻩ ﻓﺈﳕﺎ ﻬﺗﻴﺞ ﺍﻟﻜﻬﻠﺔ ﻋﻨﺪ‬
‫ﺳُﻜﻮﻥ ﻫﻴﺞ ﺍﻟﻜﻬﻞ ﻭﻋﻨﺪ ﺇﺩﺑﺎﺭ ﺷﻬﻮﺗﻪ ﻭﻛﻼﻝ ﺣﺪﱢﻩ ‪.‬‬
‫ﻭﺃﻣﺎ ﻗﻮﻝ ﺍﻟﻨﺴﺎﺀ ﻭﺃﺷﺒﺎﻩ ﺍﻟﻨﺴﺎﺀ ﰲ ﺍﳋﻔﺎﻓﻴﺶ ﻓﺈﻬﻧﻢ ﻳﺰﻋﻤﻮﻥ ﺃﻥ ﺍﳋﻔﺎﺵ ﺇﺫﺍ ﻋﺾﱠ ﺍﻟﺼﱯ ﱂ ﻳﻨﺰﻉ ﺳﻨﻪ ﻣﻦ ﳊﻤﻪ‬
‫ﺣﱴ ﻳﺴﻤﻊ ﻬﻧﻴﻖ ﲪﺎﺭ ﻭﺣﺸﻲﱟ ﻓﻤﺎ ﺃﻧﺴﻰ ﻓﺰﻋﻲ ﻣﻦ ِﺳﻦﱢ ﺍﳋﻔﺎﺵ ﻭﻭﺣﺸﱵ ﻣﻦ ﻗﺮﺑﻪ ﺇﳝﺎﻧﹰﺎ ﺑﺬﻟﻚ ﺍﻟﻘﻮﻝ ﺇﱃ ﺃﻥ‬
‫ﺑﻠﻐﺖ ‪.‬‬
‫ﻭﻟﻠﻨﺴﺎﺀ ﻭﺃﺷﺒﺎﻩ ﺍﻟﻨﺴﺎﺀ ﰲ ﻫﺬﺍ ﻭﺷﺒﻬﻪ ﺧﺮﺍﻓﺎ ﺕٌ ﻋﺴﻰ ﺃﻥ ﻧﺬﻛﺮ ﻣﻨﻬﺎ ﺷﻴﺌﹰﺎ ﺇﺫﺍ ﺑﻠﻐﻨﺎ ﺇﱃ ﻣﻮﺿﻌﻪ (‬
‫ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﹼﻪ ‪.‬‬

‫ﺿﻌﻒ ﺍﻟﺒﺼﺮ ﻟﺪﻯ ﺑﻌﺾ ﺍﳊﻴﻮﺍﻥ‬

‫ﻭﻣﻦ ﺍﻟﻄﲑ ﻭﺫﻭﺍﺕ ﺍﻷﺭﺑﻊ ﻣﺎ ﻳﻜﻮﻥ ﻓﺎﻗﺪ ﺍﻟﺒﺼﺮ ﺑﺎﻟﻠﻴﻞ ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﻜﻮﻥ ﺳﻲّ َﺀ ﺍﻟﺒﺼﺮ ﻓﺄﻣّﺎ ﻗﻮﳍﻢ ‪ :‬ﺇﻧﱠ َﻪ ﺍﻟﻔﺄﺭﺓ‬
‫ﻭﺍﻟﺴﻨّﻮﺭ ﻭﺃﺷﻴﺎﺀ ﺃﹸﺧﺮ ﺃﺑﺼ ُﺮ ﺑﺎﻟﻠﱠﻴﻞ ﻓﻬﺬﺍ ﺑﺎﻃﻞ ‪.‬‬

‫ﻭﺍﻹﻧﺴﺎﻥ ﺭﺩﻱﺀ ﺍﻟﺒﺼﺮ ﺑﺎﻟﻠﱠﻴﻞ ﻭﺍﻟﺬﻱ ﻻ ﻳﺒﺼﺮ ﻣﻨﻬﻢ ﺑﺎﻟﻠﱠﻴﻞ ﺗﺴﻤّﻴﻪ ﺍﻟﻔﺮْﺱ ﺷ ْﺒﻜﹸﻮﺭ ﻭﺗﺄﻭﻳ ﹸﻠُﻪ ﺃﻧﱠ ُﻪ ﺃﻋْﻤﻰ ﻟ ْﻴ ﹴﻞ‬
‫ﺖ ﺇﻻﹼ ﻬﺑﺬﺍ ﻓﺄﻣّﺎ‬
‫ﺼﺮُ ﺑﺎﻟﻠﱠﻴﻞ ﺑﻌﻴﻨﻪ ‪ُ :‬ﻫ َﺪﺑﹺﺪ ﻣﺎ ﲰﻌ ُ‬
‫ﺏ ﺍﺳﻢ ﺃﻛﹶﺜﺮُ ﻣﻦ ﺃﻧّﻪ ﻳُﻘﺎ ﹸﻝ ﳌ ْﻦ ﻻ ﻳُ ْﺒ ِ‬
‫ﺲ ﻟ ُﻪ ﰲ ﻟﹸﻐ ِﺔ ﺍﻟﻌﺮ ﹺ‬
‫ﻭﻟْﻴ َ‬
 ‫ﺍﻷﻏﻄﺶ ﻓﺈﻧّﻪ ﺍﻟﺴﻲﱢ ُﺀ ﺍﻟﺒﺼﺮ ﺑﺎﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﲨﻴﻌﺎ ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﺮﺃﺓ ﻣُﻐْ َﺮَﺑ ﹶﺔ ﺍ ﹾﻟ َﻌ ْﻴ ﹺﻦ ﻓﻜﺎﻧﺖ ﺭﺩﻳﱠﺔ ﺍﻟﺒﺼﺮ ﻗﻴﻞ ﳍﺎ ‪َ :‬ﺟﻬْﺮﺍﺀ ﻭﺃﻧﺸﺪ ﺍﻷﺻﻤﻌﻲﱡ ﰲ ﺍﻟﺸﺎﺀ ‪ ) :‬ﺟﻬﺮﺍﺀ ﻻ‬
‫ﺕ ** ﺑﺼﺮﹰﺍ ﻭﻻ ِﻣ ْﻦ َﻋﻴْﻠ ٍﺔ ﺗُﻐﻨﻴﲏ (‬ ‫ﺗﺄﻟﻮ ﺇﺫﺍ ﻫﻲ ﺃﻇﻬﺮ ْ‬

‫ﻭﺫﻛﺮﻭﺍ ﺃﻥﱠ ﺍﻷﺟﻬﺮ ﺍﻟﺬﻱ ﻻ ﻳﺒﺼﺮ ﰲ ﺍﻟﺸﻤﺲ ﻭﻗﻮﻟﻪ ﻻ ﺗﺄﻟﻮ ﺃﻱ ﻻ ﺗﺴﺘﻄﻴﻊ ﻭﻗﻮﻟﻪ ‪ :‬ﺃﻇﻬﺮﺕ ﺻﺎﺭﺕ ﰲ‬
‫ﺍﻟﻈﻬﲑﺓ ﻭﺍﻟ َﻌﻴْﻠﺔ ‪ :‬ﺍﻟﻔﻘﺮ ﻗﺎﻝ ‪ :‬ﻳﻌﲏ ﺑﻪ ﺷﺎﺓ ‪.‬‬
‫ﺖ ﲟﻐْﻨﻴ ِﺔ ** ﻛﻴﻒ ﺍﻗﺘﺼﺎﺻﻚ ﻣﻦ ﺛﹾﺄ ﹺﺭ‬
‫ﻭﻗﺎﻝ ﳛﲕ ﺑﻦ ﻣﻨﺼﻮﺭ ﰲ ﻫﺠﺎﺀ ﺑﻌﺾ ﺁﻝ ﺍﻟﺼﱠﻌِﻖ ‪ ) :‬ﻳﺎ ﻟﻴﺘﲏ ﻭﺍﳌﲎ ﻟﻴﺴ ْ‬
‫ﺽ ﺍﳋﻔﺎﻓﻴﺶ ( ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺸﻤﻘﻤﻖ ﻭﻫﻮ‬ ‫ﺍﻷﺣﺎﺑﻴﺶ ( ) ﺃﺗﻨﻜﺤﻮﻥ ﻣﻮﺍﻟﻴﻬﻢ ﻛﻤﺎ ﻓﻌﻠﻮﺍ ** ﺃ ْﻡ ﺗ ْﻐﻤِﻀﻮﻥ ﻛﺈﻏﻤﺎ ﹺ‬
‫ﻣﺮﻭﺍﻥ ﺑﻦ ﳏﻤﺪ ‪ ) :‬ﺃﻧﺎ ﺑﺎﻷﻫﻮﺍﺯ ﳏﺰﻭ ** ﻥﹲ ﻭﺑﺎﻟﺒﺼﺮﺓ ﺩﺍﺭﻱ ( ) ﰲ ﺑﲏ ﺳﻌ ٍﺪ ﻭﺳﻌﺪ ** ﺣﻴﺚ ﺃﻫﻠﻲ ﻭﻗﺮﺍﺭﻱ (‬
‫ﱪ ﺍﻟ َﻌﺠْﻼﻥ ﺣﻴﻨﹰﺎ ﺇﺫﺍ‬
‫ﺻﺮُ ﰲ ﺿﻮﺀ ﺍﻟﻨﻬﺎﺭ ( ﻭﻗﺎﻝ ﺍﻷﺧﻄﻞ ﺍﻟﺘﻐﻠﱯّ ‪ ) :‬ﻭﻗﺪ ﻏ َ‬‫ﺏ ** ِ‬ ‫) ﺻﺮﺕ ﻛﺎﳋﻔﺎﺵ ﻻ ﹸﺃ ْ‬
‫ﺑﻜﻰ ** ﻋﻠﻰ ﺍﻟﺰّﺍﺩ ﺃﻟﻘﺘﻪ ﺍﻟﻮﻟﻴﺪﺓ ﰲ ﺍﻟﻜﺴ ﹺﺮ (‬

‫ﺠ ﹺﺮ ( ﻭﻗﺎﻟﻮﺍ ‪ :‬ﺍﻟﺴﺤﺎﺓ ﻣﻘﺼﻮﺭﺓ ‪ :‬ﺍﺳﻢ ﺍﳋﻔﺎﺵ‬

‫) ﻓﻴﺼﺒﺢ ﻛﺎﳋﹸﻔﺎﺵ ﻳﺪﻟﻚ ﻋﻴﻨﻪ ** ﻓ ﹸﻘﺒﱢﺢ ﻣﻦ ﻭﺟٍﻪ ﻟﺌﻴ ﹴﻢ ﻭﻣﻦ َﺣ ْ‬
‫ﻭﺍﳉﻤﻊ ﺳﺤﹰﺎ ﻛﻤﺎ ﺗﺮﻯ ‪.‬‬
‫ﺐ‬
‫ﻭﻗﺎﻟﻮﺍ ﰲ ﺍﻟﻠﱡﻐﺰ ﻭﻫﻢ ﻳﻌﻨﻮﻥ ﺍﳋﻔﹼﺎﺵ ‪ ) :‬ﺃﰉ ﺷﻌﺮﺍ ُﺀ ﺍﻟﻨﱠﺎﺱ ﻻ ﻳُﺨﱪﻭﻧﲏ ** ﻭﻗﺪ ﹶﺫ َﻫﺒُﻮﺍ ﰲ ﺍﻟﺸﱢﻌﺮ ﰲ ﻛﻞﱢ ﻣﺬﻫ ﹺ‬
‫ﺏ ﺛﻌﻠﺐ (‬
‫ﻉ ﻭﺃﻧﻴﺎ ﹺ‬ ‫( ) ﲜﻠﺪ ِﺓ ﺇﻧﺴﺎﻥ ﻭﺻُﻮﺭ ِﺓ ﻃﺎﺋ ﹴﺮ ** ﻭﺃﻇﹾﻔﺎ ﹺﺭ َﻳﺮْﺑﻮ ﹴ‬

‫ﺍﻟﻨﻬﻲ ﻋﻦ ﻗﺘﻞ ﺍﻟﻀﻔﺎﺩﻉ ﻭﺍﳋﻔﺎﻓﻴﺶ‬

‫ﻉ‬
‫ﻫﺸﺎﻡٌ ﺍﻟﺪﱠﺳْﺘﻮﺍﺋﻲ ﻗﺎﻝ ‪ :‬ﺣﺪﱠﺛﻨﺎ ﻗﺘﺎﺩﺓ ﻋﻦ ﺯﺭﺍﺭﺓ ﺑﻦ ﺃﻭﰱ ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﻤﺮ ﺃﻧّﻪ ﻗﺎﻝ ‪ :‬ﻻ ﺗﻘﺘﻠﻮﺍ ﺍﻟﻀﱠﻔﺎ ِﺩ َ‬
‫ﺱ ﻗﺎﻝ ‪ :‬ﻳﺎ ﺭ ﺏﱢ ﺳﻠﱢﻄﲏ ﻋﻠﻰ ﺍﻟﺒﺤﺮ ﺣﺘّﻰ‬
‫ﻓﺈﻥﱠ ﻧﻘﻴ ﹶﻘ ُﻬﻦﱠ ﺗﺴﺒﻴﺢ ﻭﻻ ﺗﻘﺘﻠﻮﺍ ﺍﳋﻔﱠﺎﺵ ﻓﺈﻧﱠﻪ ﺇﺫﺍ ﺧﺮﺏ ﺑﻴﺖ ﺍﳌﻘﹾﺪ ﹺ‬
‫ﺃﻏﺮﻗﻬﻢ ‪.‬‬

‫ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ﻗﺎﻝ ‪ :‬ﺣﺪّﺛﻨﺎ ﻗﺘﺎﺩﺓ ﻋﻦ ﺯﺭﺍﺭﺓ ﺑﻦ ﺃﻭﰱ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﻤﺮ ‪ :‬ﻻ ﺗﻘﺘﻠﻮﺍ ﺍﳋﻔﱠﺎﺵ ﻓﺈﻧّﻪ‬
‫ﺱ ﺣﻴﺚ ﺣﺮﻕ ﻭﻻ ﺗﻘﺘﻠﻮﺍ ﺍﻟﻀﱠﻔﺎﺩﻉ ﻓﺈﻥﱠ ﻧﻘﻴﻘﻬﺎ‬ ‫ﺍﺳﺘﺄﺫ ﹶﻥ ﰲ ﺍﻟﺒﺤﺮ ‪ :‬ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﻣﺎﺋﻪ ﻓﻴﻄﻔﺊ ﻧﺎﺭ ﺑﻴﺖ ﺍﳌﻘﺪ ﹺ‬
‫ﺗﺴﺒﻴﺢ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﺣﺪﺛﻨﺎ ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﻘﺮﺷﻲ ﻗﺎﻝ ‪ :‬ﲰﻌﺖ ﺍﳊﺴﻦ ﻳﻘﻮﻝ ‪ :‬ﻬﻧﻰ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻁ ﻭﺃﻣﺮ ﺑﻘﺘﻞ ﺍﻷﻭﺯﺍﻍ ‪.‬‬
‫ﻋﻦ ﻗﺘﻞ ﺍﻟ َﻮﻃﹾﻮﺍ ِ‬
‫ﻗﺎﻝ ‪ :‬ﻭﺍﳋﻔﺎﺵ ﻳﺄﰐ ﺍﻟﺮﱡﻣﺎﻧﺔ ﻭﻫﻲ ﻋﻠﻰ ﺷﺠﺮﻬﺗﺎ ﻓﻴﻨﻘﺐ ﻋﻨﻬﺎ ﻓﻴﺄﻛﻞ ﻛﻞﱠ ﺷﻲ ٍﺀ ﻓﻴﻬﺎ ﺣﱴ ﻻ‬

‫ﻗﺎﻝ ‪ :‬ﻭﳊﻮﻡ ﺍﳋﻔﺎﻓﻴﺶ ﻣﻮﺍﻓﻘﺔﹲ ﻟﻠﺸﻮﺍﻫﲔ ﻭﺍﻟﺼﱡﻘﻮﺭﺓ ﻭﺍﻟﺒﻮﺍﺯﻱ ﻭﻟﻜﺜﲑ ﻣﻦ ﺟﻮﺍﺭﺡ ﺍﻟﻄﲑ ﻭﻫﻲ ﺗﺴﻤﻦ ﻋﻨﻬﺎ‬
‫ﻭﺗﺼﺢّ ﺃﺑﺪﺍﻧُﻬﺎ ﻋﻠﻴﻬﺎ ﻭﳍﺎ ﰲ ﺫﻟﻚ ﻋﻤﻞﹲ ﳏﻤﻮﺩٌ ﻧﺎﻓﻊٌ ﻋﻈﻴ ُﻢ ﺍﻟﻨﱠﻔﹾﻊ ﺑﻴﱢ ُﻦ ﺍﻷﺛﺮ ﻭﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻋﻠﻢ ‪.‬‬
 ‫ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ‬

‫ﺤﻤﱠ ٍﺪ ﻭﻋﻠﻰ ﺁﻟ ِﻪ ﻭﺻﺤ ْﺒ ِﻪ ﻭَﺳﻠﱠ َﻢ ﻧَﺒﺪﺃ ﰲ ﻫﺬﺍ ﺍﳉﺰﺀ ﺑ َﻌﻮْﻥ‬

‫) ﺑﹺﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣِﻴ ﹺﻢ ( ﻭﺻَﻠﱠﻰ ﺍﻟﻠﱠُﻪ ﻋﻠﻰ َﺳﻴﱢﺪﻧﺎ ﻣُ َ‬
‫ﻒ ﺍﻟﺜﱠﺎﻟﺚ ﻭﻻ ﺣﻮ ﹶﻝ ﻭﻻ ﻗﹸ ﻮﱠﹶﺓ ﺇﻻﱠ ﺑﺎﻟﻠﹼﻪ‬‫ﺤ ِ‬
‫ﷲ ﻭﺗﺄﻳﻴﺪِﻩ ﺑﺎﻟﻘﻮﻝ ﰲ ﺟُﻤْﻠﺔ ﺍﻟﺬﹼﺭّﺓ ﻭﺍﻟﻨﻤﻠﺔ ﻛﻤﺎ ﺷﺮﻃﻨﺎ ﺑﻪ ﺁ ِﺧ َﺮ ﺍﳌﺼ َ‬ ‫ﺍِ‬
‫ﺍﻟﻌﻠﻲﱢ ﺍﻟﻌﻈﻴﻢ ‪.‬‬

‫ﺧﺼﺎﺋﺺ ﺍﻟﻨﻤﻠﺔ‬

‫ﺐ‬
‫ﺠ ﹺ‬ ‫ﺿ َﻊ ﺍﻟﻌ َ‬
‫ﺱ ﰲ ﺍﳊﺮﺏ ﻭﺍﻟﺪﱠﻓﹾﻊ ﻋﻦ ﺍﳊﺮﱘ ﻭﻟﻜﻨّﺎ ﺇﺫﺍ ﺃﺭﺩْﻧﺎ ﻣﻮ ِ‬ ‫ﻗﺪ ﻋﻠﻤﻨﺎ ﺃﻥﱠ ﻟﻴﺲ ﻋﻨ َﺪ ﺍﻟﺬﱠﺭﱠ ِﺓ ﹶﻏﻨَﺎ ُﺀ ﺍﻟﻔ َﺮ ﹺ‬
‫ﻒ‬
‫ﳊﺲﱢ ﺍﻟﻠﻄﻴ ِ‬‫ﻒ ﺍﳌﻬﹺﲔ ﻓﺄ َﺭﻳْﻨﺎ َﻙ ﻣﺎ ﻋﻨﺪﻩ ﻣﻦ ﺍ ِ‬
‫ﺲ ﺍﻟﻘﻠﻴ ﹶﻞ ﻭﺍﻟﺴﱠﺨِﻴ َ‬
‫ﻭﺍﻟﺘﱠﻌﺠﻴﺐ ﻭﺍﻟﺘﱠﻨْﺒﻴﻪ ﻋﻠﻰ ﺍﻟﺘﺪﺑﲑ ﺫﻛﺮﻧﺎ ﺍﳋﺴﻴ َ‬
‫ﲪﺘِﻪ ‪.‬‬
‫ﻭﺍﻟﺘﱠﻘﹾﺪﻳ ﹺﺮ ﺍﻟﻐﺮﻳﺐ ﻭﻣِﻦ ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﻌﻮﺍﻗﺐ ﻭﻣﺸﺎﻛﻠ ِﺔ ﺍﻹﻧﺴﺎﻥ ﻭﻣﺰﺍ َ‬
‫ﻚ ﲟﺎ ﻳﺸﺘﻤﻞ ﻋﻠﻴﻪ ‪.‬‬ ‫ﻭﺍﻹﻧﺴﺎ ﹸﻥ ﻫﻮ ﺍﻟﺬﻱ ﺳُﺨﱢﺮ ﻟﻪ ﻫﺬﺍ ﺍﻟﻔﹶﻠ ُ‬
‫ﺕ ﺇﻣﻜﺎ ِﻥ ﺍﳊﺰﻡ ﰒ ﻳﺒﻠﻎ‬ ‫ﻭﻗﺪ ﻋﻠﻤﻨﺎ ﺃﻥﱠ ﺍﻟﺬﱠﺭﱠ ﹶﺓ ﺗﺪّﺧ ُﺮ ﻟﻠﺸﺘﺎﺀ ﰲ ﺍﻟﺼﱠﻴﻒ ﻭﺗﺘﻘﺪﱠ ُﻡ ﰲ ﺣﺎﻝ ﺍﳌﹸﻬﻠ ِﺔ ﻭﻻ ُﺗﻀِﻴ ُﻊ ﺃﻭﻗﺎ َ‬
‫ﻑ ﻋﻠﻰ ﺍﳊﺒﻮﺏ ﺍﻟﱵ ﺍﺩﱠ َﺧ َﺮﺗْﻬﺎ ﻟﻠﺸﱢﺘﺎ ِﺀ‬ ‫ﺴ ﹺﻦ ﺧﱪﻫﺎ ﻭﺍﻟﻨﻈﺮ ﰲ ﻋﻮﺍﻗﺐ ﺃﻣْﺮﻫﺎ ﺃﻧﱠﻬﺎ ﲣﺎ ُ‬ ‫ﻣﻦ ﺗﻔﻘﱡﺪﻫﺎ ﻭﺣُ ْ‬

‫ﺱ ﻳﻘﺒﻠﻬﺎ ﺑﻄﻦ ﺍﻷﺭﺽ ﻓﺘﺨﺮﹺﺟﻬﺎ ﺇﱃ ﻇﻬﺮﻫﺎ ﰒﱠ ﺭّﲟﺎ ﻛﺎﻥ ﺑﻞ ﻳﻜﻮﻥ ﺃﻛﺜﺮ ﻣَﻜﺎﻧُﻬﺎ ﻧﺪﻳﹰﺎ‬
‫ﰲ ﺍﻟﺼﻴﻒ ﺃ ﹾﻥ ﺗﻌﻔ َﻦ ﻭﺗُﺴ ﻮﱢ َ‬
‫ﺖ ﻭﺗﻨﻘﻞ‬ ‫ﺉ ﻭﺗﻨﺒ ُ‬
‫ﺕ ﻣﻮﺿﻊ ﺍﻟﻘﻄﹾﻤﻴﹺﺮ ﻣﻦ ﻭﺳﻂ ﺍﳊﺒّﺔ ﻭﺗﻌﻠﻢ ﺃﻧّﻬﺎ ﻣﻦ ﺫﻟﻚ ﺍﳌﻮﺿﻊ ﺗﺒﺘﺪ ُ‬ ‫ﺖ ﺃﻥ ﺗﻨﺒﺖ َﻧﻘﹶﺮ ْ‬
‫ﻭﺇﻥ ﺧﺎﻓ ْ‬
‫ﻑ ﺣﺐﱢ ﺍﻟﻜﺰﺑﺮﺓ‬‫ﻓﻬﻲ ﺗﻔﻠﻖ ﺍﳊﺐّ ﻛﻠﱠﻪ ﺃﻧﺼﺎﻓﹰﺎ ﻓﺄﻣّﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﳊﺐ ﻣﻦ ﺣﺐﱢ ﺍﻟ ﹸﻜ ْﺰﺑُﺮﺓ ﻓﻠﻘﺘﻪ ﺃﺭﺑﺎﻋًﺎ ﻷﻥﱠ ﺃﻧْﺼﺎ َ‬
‫ﻳﻨﺒﺖ ﻣ ْﻦ ﺑﲔ ﲨﻴﻊ ﺍﳊﺒﻮﺏ ﻓﻬﻲ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﳎﺎﻭﺯﺓﹲ ﻟﻔِﻄﻨ ِﺔ ﲨﻴﻊ ﺍﳊﻴﻮﺍﻥ ﺣﺘﱠﻰ ﺭﺑﱠﻤﺎ ﻛﺎﻧﺖ ﰲ ﺫﻟﻚ ﺃﺣﺰ َﻡ‬
‫ﻣﻦ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﳍﺎ ﻣﻊ ﻟﻄﺎﻓﺔ ﺷﺨْﺼﻬﺎ ﻭ ِﺧﻔﱠﺔ ﻭﺯﻬﻧﺎ ﻭﰲ ﺍﻟﺸﻢﱢ ﻭﺍﻻﺳﺘﺮﺍﻭﺡ ﻣﺎ ﻟﻴﺲ ﻟﺸﻲﺀ ‪.‬‬
‫ﻭﺭﺑّﻤﺎ ﺃﻛﻞ ﺍﻹﻧﺴﺎ ﹸﻥ ﺍﳉﺮﺍ َﺩ ﺃﻭ ﺑﻌﺾ ﻣﺎ ﻳﺸﺒﻪ ﺍﳉﺮﺍ َﺩ ﻓﺘﺴﻘﻂ ﻣﻦ ﻳﺪِﻩ ﺍﻟﻮﺍﺣﺪﹸﺓ ﺃﻭ ﺻﺪ ُﺭ ﺍﻟﻮﺍﺣﺪﺓ ﻭﻟﻴﺲ ﻳﺮﻯ‬
‫ﺑﻘﹸﺮﺑﹺﻪ ﹶﺫﺭﱠ ﹰﺓ ﻭﻻ ﻟﻪ ﺑﺎﻟﺬﹼﺭﱢ ﻋَﻬْﺪٌ‬

‫ﺚ ﺃﻥ ُﺗ ﹾﻘﺒﹺﻞ ﹶﺫﺭﱠﺓ ﻗﺎﺻﺪﺓﹲ ﺇﱃ ﺗﻠﻚ ﺍﳉﺮﺍﺩﺓ ﻓﺘﺮﻭﻣﻬﺎ ﻭﲢﺎﻭﻝ ﹶﻗﻠﹾﺒﻬﺎ ﻭﻧﻘﻠﻬﺎ ﻭﺳﺤﺒﻬﺎ ﻭﺟﺮﱠﻫﺎ‬ ‫ﰲ ﺫﻟﻚ ﺍﳌﻨﺰ ﹺﻝ ﻓﻼ ﻳﻠﺒ ﹸ‬
‫ﺖ‬
‫ﺖ ﺇﱃ ﺟُﺤﺮﹺﻫﺎ ﺭﺍﺟﻌ ﹰﺔ ﻓﻼ ﻳﻠَﺒﺚﹸ ﺫﻟﻚ ﺍﻹﻧﺴﺎ ﹸﻥ ﺃﻥ ﻳﺮﺍﻫﺎ ﻗﺪ ﺃﻗﺒﻠ ْ‬‫ﺖ ﻋُ ﹾﺬﺭًﺍ ﻣﻀ ْ‬
‫ﻓﺈﺫﺍ ﺃﻋﺠﺰﺗْﻬﺎ َﺑ ْﻌ َﺪ ﺃﻥ ﺑﻠَﻐ ْ‬
‫ﺸﻤﱡﻪ‬
‫ﻂ ﺍﻷﺳﻮﺩِ ﺍﳌﻤﺪ ﻭُﺩ ﺣﱴ ﻳﺘﻌﺎﻭﻥﱠ ﻋﻠﻴﻬﺎ ﻓﻴﺤﻤﻠﻨﻬﺎ ﻓﺄ ﻭﱠ ﹸﻝ ﺫﻟﻚ ﺻِﺪْﻕ ﺍﻟﺸﱠﻢﱠ ﳌﺎ ﻻ ﻳ َ‬ ‫ﻭﺧَﻠﻔﻬﺎ ﺻُﻮﳛﺒﺎﺗُﻬﺎ ﻛﺎﳋﻴ ِ‬
‫ﺍﻹﻧﺴﺎﻥ ﺍﳉﺎﺋﻊ ﰒﱠ ُﺑ ْﻌ ُﺪ ﺍﳍﻤﱠ ِﺔ ﻭﺍﳉﺮﺍﺀﹸﺓ ﻋﻠﻰ ﳏﺎﻭﻟ ِﺔ ﻧﻘﻞ ﺷﻲ ٍﺀ ﰲ ﻭ ْﺯ ِﻥ ﺟﺴﻤِﻬﺎ ﻣﺎﺋﹶﺔ ﻣﺮﱠﺓ ﻭﺃﻛﺜﺮ ﻣﻦ (‬
‫ﺲ ﺷﻲ ُﺀ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻳﻘﹾﻮﻯ ﻋﻠﻰ ﲪ ﹺﻞ ﻣﺎ ﻳﻜﻮ ﹸﻥ ﺿﻌﻒ ﻭﺯﻧﻪ ﻣﺮﺍﺭًﺍ ﻏ ْﻴﺮَﻫﺎ ﻭﻋﻠﻰ ﺃﻬﻧﺎ ﻻ ﺗﺮﺿﻰ‬ ‫ﻣﺎﺋ ِﺔ ﻣﺮّﺓ ﻭﻟﻴ َ‬
‫ﺖ ﻧَﻘﹾﻞ ﺍﳉﺮﺍ َﺩ ِﺓ‬
‫ﻉ ﺍﻷﻧﻔﺎﺱ ﻓﺈﻥ ﻗﻠﺖ ‪ :‬ﻭﻣﺎ ﻋﻠﱠ َﻢ ﺍﻟﺮﱠﺟُ ﹶﻞ ﺃﻥﱠ ﺍﻟﱠﱵ ﺣﺎﻭﻟ ْ‬
‫ﻑ ﺇﻻﹼ ﺑﻌﺪ ﺍﻧﻘﻄﺎ ﹺ‬ ‫ﻑ ﺍﻷﺿﻌﺎ ِ‬ ‫ﺑﺄﺿﻌْﺎ ِ‬
‫ﺻﻮَﳛﺒﺎﺗِﻬﺎ ﻣﻦ ﺍﻟﺬﱠﺭّ ﻭﺃﻬﻧﺎ ﻛﺎﻧﺖ ﻋﻠﻰ ﻣﻘﺪﱠﻣﺘﻬﻦ ﻗﻠﻨﺎ ‪ِ :‬ﻟﻄﹸﻮﻝ ﺍﻟﺘﱠﺠﺮﺑﺔ ﻭﻷﻧّﺎ ﱂ ﻧﺮ ﹶﺫﺭﱠﹰﺓ‬ ‫ﺕ ُ‬ ‫ﻓﻌﺠَﺰﺕ ﻫﻲ ﺍﻟﱵ ﺃ ْﺧَﺒ َﺮ ْ‬
‫ﺼﻞﹸ ﰲ ﺍﻟﻌﲔ‬
‫ﺕ ﻋﻨﻬﺎ ﰒﱠ ﺭﺃﻳﻨﺎﻫﺎ ﺭﺍﺟﻌ ﹰﺔ ﺇﻻﹼ ﺭﺃﻳﻨﺎ ﻣﻌﻬﺎ ﻣ ﹾﺜ ﹶﻞ ﺫﻟﻚ ﻭﺇ ﹾﻥ ﻛﻨّﺎ ﻻ َﻧ ﹾﻔ ِ‬
‫ﺖ ﻧﻘﻞ ﺟﺮﺍﺩِﺓ ﻓﻌﺠﺰ ْ‬ ‫ﻗﻂ ﺣﺎﻭﹶﻟ ْ‬
‫ﻂ ﲪﻠﺖ ﺷﻴﺌﹰﺎ ﺃﻭ ﻣﻀﺖ ﺇﱃ‬ ‫ﲑ ﺍﻟﺬﻱ ﻗﻠﻨﺎ ﻭﻋﻠﻰ ﺃﻧﱠﻨﺎ ﱂ ﻧ َﺮ ﹶﺫﺭﱠ ﹰﺓ ﻗ ﱡ‬
‫ﲔ ﺃﺧﻮﺍﻬﺗﺎ ﻓﺈﻧﱠﻪ ﻟﻴﺲ ﻳﻘ ُﻊ ﰲ ﺍﻟﻘﻠﺐ ﻏ ُ‬‫ﺑﻴﻨﻬﺎ ﻭﺑ َ‬
‫ﺟُﺤﺮﹺﻫﺎ ﻓﺎﺭﻏ ﹰﺔ ﻓﺘﻠﻘﺎﻫﺎ‬
 ‫ﺫﹶﺭّﺓﹲ ﺇﻻﹼ ﻭﺍ ﹶﻗ ﹶﻔﺘْﻬﺎ ﺳﺎﻋﺔ ﻭﺧﺒﱠﺮﺗْﻬﺎ ﺑﺸﻲﺀ ﻓ َﺪﻝﱠ ﺫﻟﻚ ﻋﻠﻰ ﺃﻧّﻬﺎ ﰲ ﺭﺟﻮﻋﻬﺎ ﻋﻦ ﺍﳉﺮﺍﺩﺓ ﺇﻧﱠﻤﺎ ﻛﺎﻧﺖ ﻷﺷﺒﺎﻫﻬﺎ‬
‫ﺏ ﺃ ْﻫ ﹶﻠﻪُ ﻭﻣﻦ ﺍﻟﻌﺠﺐ ﺃﻧﱠﻚ ﺗُﻨْﻜﺮ ﺃﻧﱠﻬﺎ ﺗﻮﺣﻲ ﺇﱃ ﺃ ْﺧﺘِﻬﺎ ﺑﺸﻲ ٍﺀ ﻭﺍﻟﻘﺮﺁ ﹸﻥ ﻗﺪ ﻧﻄﻖ ﲟﺎ ﻫﻮ ﺃﻛﺜ ُﺮ ﻣﻦ‬ ‫ﻛﺎﻟﺮﱠﺍﺋﺪ ﻻ ﻳﻜﺬ ُ‬
‫ﺖ ﻛﻼ َﻡ ﺍﳊﹸ ﹾﻜ ﹺﻞ ** ِﻋ ﹾﻠ َﻢ ﺳُ ﹶﻠﻴْﻤﺎ ﹶﻥ ﻛﻼ َﻡ ﺍﻟﻨﱠ ْﻤ ﹺﻞ ( ﻭﻗﺎﻝ‬
‫ﺖ ُﻋﻠﱢ ْﻤ ُ‬
‫ﺫﻟﻚ ﺃﺿﻌﺎﻓﹰﺎ ﻭﻗﺎﻝ ُﺭ ﺅْﺑﺔ ﺑﻦ ﺍﻟﻌﺠﱠﺎﺝ ‪ ) :‬ﻟﻮ ﹸﻛْﻨ ُ‬
‫ﺖ ﻧَﻤْﻠﺔﹲ ﻳﺎ ﺃﻳﱡﻬﺎ ﺍﻟﻨﱠ ْﻤ ﹸﻞ ﺍ ْﺩﺧُﻠﻮﺍ ﻣﺴﺎ ِﻛَﻨﻜﹸ ْﻢ ﻻ ْﳛ ِﻄ َﻤﻨﱠﻜﹸ ْﻢ‬
‫ﺍﻟﻠﹼﻪ ﻋﺰ ﻭﺟﻞﹼ ‪ :‬ﺣَﱴ ﺇﺫﺍ ﺃَﺗ ﻮْﺍ ﻋﻠﻰ ﻭﺍﺩﻱ ﺍﻟﻨﱠ ْﻤ ﹺﻞ ﻗﺎﻟ ْ‬
‫ﺳُﻠﻴﻤﺎ ﹸﻥ ﻭ ُﺟﻨُﻮ ُﺩُﻩ‬

‫َﻭ ُﻫ ْﻢ ﻻ َﻳﺸْﻌﺮُﻭ ﹶﻥ ﻓﹶﺘَﺒﺴﱠ َﻢ ﺿﺎﺣِﻜﺎﹰ ﻣ ْﻦ ﻗﹶﻮﳍﺎ ﻭﻗﺎ ﹶﻝ ﺭﺏﱢ ﺃﹶ ﻭْﺯﻋْﲏ ﺃ ﹾﻥ ﺃﺷﻜﹸﺮَ ﻧﻌْﻤﺘﻚ ﺍﻟﱠﱵ ﺃﻧﻌﻤﺖ ﻋﻠﻲﱠ ﻓﻘﺪ ﺃﺧﱪ‬
‫ﺕ ﺻُﻮﳛﺒﺎﻬﺗﺎ ﲟﺎ ﻫﻮ ﺃﺣ َﺰﻡُ ﻭﺃﺳﻠﻢ‬
‫ﺖ ﻋ ْﻴَﻨﻪُ ﻭﺃﻥﱠ ﻋ ﹾﻠ َﻢ ﻣﻨﻄﻘﻬﺎ ﻋﻨﺪَﻩ ﻭﺃﻬﻧﺎ ﺃﻣﺮ ْ‬
‫ﺖ ﺳﻠﻴﻤﺎﻥ ﻭﺃﺛﺒﺘ ْ‬
‫ﺍﻟﻘﺮﺁ ﹸﻥ ﺃﻬﻧﺎ ﻗﺪ ﻋ َﺮﹶﻓ ْ‬
‫ﺸﻌُﺮُﻭﻥ ( ﻭﳔﹶﺎﻟﹸﻚ ﺃﻳﻬﺎ ﺍﳌﻨ ِﻜﺮُ ﺗﺒﺴﱡ َﻤﻪُ ﲝﺎﳍﻦﱠ‬ ‫ﰒﱠ ﺃ ْﺧَﺒ َﺮ ﺃﻬﻧﺎ ﺗﻌ ﹺﺮﻑُ ﺍﳉﻨﻮ َﺩ ﻣﻦ ﻏﲑ ﺍﳉﻨﻮﺩ ﻭﻗﺪ ﻗﺎﻟﺖ ‪َ ) :‬ﻭ ُﻫ ْﻢ ﻻ َﻳ ْ‬
‫ﺖ ﻭَﺑ ْﻌ َﺪﻩُ ﺷﻴﺌﹰﺎ ِﻣ ْﻦ ﻫﺬﺍ ﺍﻟﺸﻜﻞ ﻣﻦ ﺍﻟﻜﻼﻡ ﻭﻻ ﺗﺪْﺑﲑًﺍ ﰲ ﻫﺬﺍ ﺍﳌﻘﺪﺍﺭ ﻭﺃﻣّﺎ ﻣﺎ ﻓﻮﻕ‬ ‫ﻑ ﹶﻗ ْﺒ ﹶﻞ ﺫﻟﻚ ﺍﻟﻮﻗ ِ‬
‫ﺃﻧّﻚ ﱂ ﺗﻌﺮ ْ‬
‫ﺫﻟﻚ ﻓﻠﻴﺲ ﻟﻚ ﺃﻥ ﺗﺪﱠﻋﻴﻪ ﻭﻟﻜﻦ ﻣﺎ ﺗُﻨ ِﻜﺮُ ﻣﻦ ﺃﻣﺜﺎﻟﻪ ﻭﺃﺷﺒﺎﻫﻪ ﻭﻣﺎ ﺩُﻭﻥ ﺫﻟﻚ ﻭﺍﻟﻘﺮﺁ ﹸﻥ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﺃﻥﹼ ﳍﺎ ﺑﻴﺎﻧﹰﺎ‬
‫ﻭﻗﻮ ﹰﻻ ﻭﻣﻨﻄﻘﹰﺎ ﻳﻔﺼ ﹸﻞ ﺑﲔ ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﻫﻲ ﺑﺴﺒﻴﻠﻬﺎ ﻓﻠﻌﻠﻬﺎ ﻣﻜﻠﱠﻔﺔ ﻭﻣﺄﻣﻮﺭﺓﹲ ﻣﻨﻬﻴﱠﺔ ﻭﻣُﻄﹺﻴﻌﺔﹲ ﻋﺎﺻﻴﺔ ﻓﺄ ﻭّﻝ ﺫﻟﻚ ﺃﻥ‬
‫ﺺ ﺍﻟﺮﱠ ﹺﻭﻳﱠﺔ ﺭَﺩﻱﱡ ﺍﻟﻔﻜﹾﺮﺓ ‪.‬‬
‫ﺖ ﻋﻠﻴﻪ ﺍﻟﺸﱡﺒﻬﺔ ﻣﻦ ﻫﺬﺍ ﺍﳌﻜﺎ ِﻥ ﻟﻨﺎﻗ ُ‬ ‫ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﻣﺴﺎﺋﻞ ﺍﳉﻬﺎﻻﺕ ﻭﺇﻥﹼ َﻣ ْﻦ ﺩَﺧﻠ ْ‬
‫ﺲ ﻭﺍﻟﻄﱠﺒﻴﻌﺔ ﻭﻫﻢ ﻧﺎﺱٌ ﺇﱃ ﺃﻥ ﻳﻨﺘﻬﻮﺍ ﺇﱃ ﻭﻗﺖ‬
‫ﻭﻗﺪ ﻋﻠﻤﻨﺎ ﻭﻫﻢ ﻧﺎﺱ ﻭﳍﻢ ﺑﺬﻟﻚ ﻓﻀﻴﻠﺔﹲ ﰲ ﺍﻟﻐﺮﻳﺰ ِﺓ ﻭﰲ ﺍﳉﻨ ﹺ‬
‫ﺖ ِﻣ ْﻦ ﺃﻋﻼﻩ ‪.‬‬
‫ﺍﻟﺒﻠﻮﻍ ﻭﻧﺰﻭﻝ ﺍﻟﻔﹶﺮْﺽ ﺣﱴ ﻟﻮ ﻭَﺭﺩﺕ ﺫﹶﺭّﺓﹲ ﻟﺸﺮﹺﺑ ْ‬

‫ﺷﻌﺮ ﻓﻴﻪ ﺫﻛﺮ ﺍﻟﻨﻤﻞ‬

‫) ﺳﻘﻂ ‪ :‬ﺍﻟﺼﻔﺤﺔ ﻛﺎﻣﻠﺔ ( ) ﻋﻨﺪ ﻏﲑﻱ ﻓﺎﻟﺘﻤﺲ ﺭﺟﻼ ** ﻳﺄﻛﻞ ﺍﻟﺘﻨﻮﻡ ﻭﺍﻟﺴﻠﻌﺎ ( ) ﺫﺍﻙ ﺷﻲﺀ ﻟﺴﺖ ﺁﻛﻠﻪ‬
‫** ﻭﺃﺭﺍﻩ ﻣﺎﻛﻼ ﻓﻈﻌﺎ ( ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻨﺠﻢ ﰲ ﻣﺜﻞ ﺫﻟﻚ ‪ ) :‬ﻭﻛﺎﻥ ﻧﺸﺎﺏ ﺍﻟﺮﻳﺢ ﺳﻨﺒﻠﻪ ** ﻭﺍﺧﻀﺮ ﻧﺒﺘﺎ ﺳﺪﺭﻩ‬
‫ﻭﺣﺮﻣﻠﻪ ( ) ﻭﺃﺑﻴﺾ ﺇﻻ ﻗﺎﻋﻪ ﻭﺟﺬﻭﻟﻪ ** ﻭﺃﺻﺒﺢ ﺍﻟﺮﻭﺽ ﻟﻮﻳﺎ ﺣﻮﺻﻠﻪ ( ) ﻭﺍﺻﻔﺮ ﻣﻦ ﺗﻠﻊ ﻓﻠﻴﺞ ﺑﻘﻠﻪ **‬
‫ﻭﺍﳓﺖ ﻣﻦ ﺣﺮﺷﺎﺀ ﻓﻠﺞ ﻭﺧﺮﺩﻟﻪ (‬

‫) ﺳﻘﻂ ‪ :‬ﺑﻴﺘﲔ ﺍﻟﺸﻌﺮ ( ) ﻭﺍﻧﺸﻖ ﻋﻦ ﻓﺼﺢ ﺳﻮﺍﺀ ﻋﻨﻄﻠﻪ ** ﻭﺍﻧﺘﻔﺾ ﺍﻟﱪﻭﻕ ﺳﻮﺩﺍ ﻓﻠﻔﻠﻪ ( ) ﻭﺍﺧﺘﻠﻒ ﺍﻟﻨﻤﻞ‬
‫ﻗﻄﺎﺭﺍ ﻳﻨﻘﻠﻪ ** ﻃﺎﺭ ﻋﻦ ﺍﳌﻬﺮ ﺗﺴﻴﻞ ﻳﻨﺴﻠﻪ ( ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ ﻗﺎﻝ ﺃﺑﻮ ﺯﻳﺪ ‪ :‬ﺍﳊﻤﻜﺔ ﺍﻟﻘﻤْﻠﺔ ﻭﲨﻌﻪ َﺣﻤَﻚ ﻭﻗﺪ‬
‫ﺱ ﺫﻟﻚ ﰲ ﺍﻟﺬﱠﺭّ ِﺓ ‪.‬‬
‫ﻳﻨﻘﺎ ُ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ‪ :‬ﻗﺮﻳﺔ ﺍﻟﻨﻤﻞ ﻣﻦ ﺍﻟﺘﱡﺮﺍﺏ ﻭﻫﻲ ﺃﻳﻀﹰﺎ ﺟﺮُﺛﻮﻣﺔ ﺍﻟﻨﻤﻞ ﻭﻗﺎﻝ ﻏﲑﻩ ‪ :‬ﻗﺮﻳﺔ ﺍﻟﻨﻤﻞ ﺫﻟﻚ ﺍﻟﺘﺮﺍﺏ‬
‫ﻭﺍﳉﹸﺤ ُﺮ ﲟﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﺬﺭﱢ ﻭﺍﳊﺐﱢ ﻭﺍﳌﺎﺯ ِﻥ ﻭﺍﳌﺎﺯ ﹸﻥ ﻫﻮ ﺍﻟﺒﻴﺾ ﻭﺑﻪ ﲰﱠﻮﺍ ﻣﺎﺯﻥ ‪.‬‬

‫ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮﻭ ‪ :‬ﺍﻟﺰﺑﺎﻝ ﻣﺎ ﲪﻠﺖ ﺍﻟﻨﻤﻠﺔ ﺑﻔﻴﻬﺎ ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺍﺑﻦ ﻣﻘﺒﻞ ‪ ) :‬ﻛﺮﱘ ﺍﻟﻨﱢﺠﺎ ﹺﺭ ﺣَﻤَﻰ ﻇﻬﺮﻩ ** ﻓﻠﻢ‬
‫ُﻳ ْﺮَﺗﺰَﺃ ﺑﺮُﻛﻮﺏ ﺯﺑﺎﻻ (‬

‫ﺷﻌﺮ ﰲ ﺍﻟﺘﻌﺬﻳﺐ ﺑﺎﻟﻨﻤﻞ‬

 ‫ﻑ ﻭﺍﻟﻨﻤﻞ ﻃﻮْﺭﹰﺍ ** ﰒﱠ ﺑﺎﻟﻨﱠﺤﺲ ﻭﺍﻟﻀﱢﺒﺎﺏ ﺍﻟﺬﱡﻛﻮﺭ ( ﻭﻗﺎﻝ ﺍﻷﺻﻤﻌﻲّ ﰲ‬ ‫ﻭﺃﻧﺸﺪ ﺍﺑﻦ ﻧُﺠﻴ ْﻢ ‪ ) :‬ﻫَﻠﻜﻮﺍ ﺑﺎﻟﺮﱡﻋﺎ ِ‬
‫ﲔ ( ) ﺳﻠﱠﻂ ﺍﷲ‬
‫ﺗﺴﻠﻴﻂ ﺍﷲ ﺍﻟﺬﱠﺭﱠ ﻋﻠﻰ ﺑﻌﺾ ﺍﻷﻣﻢ ‪ ) :‬ﳊﻘﻮﺍ ﺑﺎﻟﺰّ ْﻫ َﻮﻳَﲔ ﻓﺄﻣﺴﻮﺍ ** ﻻ ﺗﺮﻯ ﻋُ ﹾﻘ َﺮ ﺩﺍﺭﻫﻢ ﺑﺎﳌﺒ ﹺ‬
‫ﻓﺎﺯﺭﺍ ﻭﻋُﻘﻴﻔﺎ ** ﻥ ﻓﺠﺎﺯﺍ ُﻫ ُﻢ ﺑﺪﺍ ﹴﺭ ﺷَﻄﻮﻥ (‬

‫) ﻳﺘﺒ ُﻊ ﺍﻟﻘﺎﺭﱠ ﻭﺍﳌﺴﺎﻓ َﺮ ِﻣ ْﻨ ُﻬ ْﻢ ** ﲢﺖ ﻇﻞﱢ ﺍﳍﺪﻯ ﺑﺬﺍﺕ ﺍﻟﻐُﺼﻮﻥ ( ﻓﺎﺯﺭ ﻭﻋﻘﻴﻔﺎﻥ ‪ :‬ﺻﻨﻔﺎﻥ ﻣﻦ ﺍﻟﺬﱠﺭّ ﻭﻛﺬﻟﻚ‬
‫ﲔ ﻗﺎﻝ ‪ :‬ﻭﻛﺎﻥ ﺁ ِﺧﺮُ ﻣﻦ‬ ‫ﻑ ﻣﺮﺗ ﹺ‬
‫ﺫﻛﺮﻭﻩ ﻋﻦ ﺩﻏﻔﻞ ﺑﻦ ﺣﻨﻈﻠﺔ ﺍﻟﻨﺎﺳﺐ ﻭﻳﻘﺎﻝ ‪ :‬ﺇﻥﹼ ﺃﻫﻞ ﻬﺗﺎﻣﺔ ﻫﻠﻜﻮﺍ ﺑﺎﻟﺮﱡﻋﺎ ِ‬
‫ﻣﺎﺕ ﺑﺎﻟﺮﱡﻋﺎﻑ ﻣﻦ ﺳﺎﺩﺓ ﻗﺮﻳﺶ ﻫِﺸﺎ َﻡ ﺍﺑﻦ ﺍﳌﻐﲑﺓ ‪.‬‬
‫ﻉ ﺍﻟﺬﱢ ﹾﻛ َﺮ ﰲ ﺍﳊﻴﺎ ِﺓ ﻭﻏﻨﺎ ** ﻭﺃﺭﺍ ُﻩ ﺍﻟﻌﺬﺍﺏ ﻭﺍﻟﺘﱠﺪﻣﲑﺍ ( ) ﹶﺫ ﹶﻛﺮُ ﺍﻟﺬﱠﺭﱢ ﺇﻧﱠﻪ‬
‫ﻗﺎﻝ ﺃﻣﻴّ ﹸﺔ ﺑﻦ ﺃﰊ ﺍﻟﺼﱠﻠﺖ ﰲ ﺫﻟﻚ ‪ ) :‬ﻧُ ﹺﺰ َ‬
‫ﻳﻔﻌﻞ ﺍﻟﺸﺮ ** ﺭﱠ ﻭﺇﻥ ﺍﳉﺮﺍﺩ ﻛﺎﻥ ﺛﹸﺒُﻮﺭﺍ (‬

‫ﺍﻟﻨﱯ ﺳﻠﻴﻤﺎﻥ ﻭﺍﻟﻨﻤﻠﺔ‬

‫ﺲ ﻭﺍﻟﻄﱠ ْﻴ ﹺﺮ ﹶﻓ ُﻬ ْﻢ ﻳُﻮﺯَﻋﻮ ﹶﻥ ﺣﺘﱠﻰ ﺇﺫﺍ‬

‫ﺸ َﺮ ِﻟﺴُﻠﻴﻤﺎ ﹶﻥ ﺟُﻨﻮ ُﺩ ُﻩ ﻣِﻦ ﺍﳉﻦﱢ ﻭﺍﻹﻧ ﹺ‬
‫ﻭﻗﺮﺃ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞﱠ ‪َ :‬ﻭﺣُ ِ‬
‫ﹶﺃَﺗﻮْﺍ ﻋﻠﻰ ﻭﺍﺩﻱ ﺍﻟﻨﱠ ْﻤ ﹺﻞ ﻓﻘﺎﻝ ‪ :‬ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﻮﺍﺩﻱ ﻣﻌﺮﻭﻓﹰﺎ ﺑﻮﺍﺩﻱ ﺍﻟﻨﻤﻞ ﻓﻜﺄﻧّﻪ ﻛﺎﻥ ﺣِﻤﻰ ﻭﻛﻴﻒ ﻧُ ْﻨ ِﻜﺮُ ﺃﻥ‬
‫ﺖ ﺃﻣﱠ ﹰﺔ ﻣﻦ ﺍﻷُﻣ ﹺﻢ ﻋﻦ ﺑﻼﺩﻫﻢ ‪.‬‬ ‫ﻳﻜﻮﻥ ﲪﻰ ﻭﺍﻟﻨﱠ ْﻤ ﹸﻞ ﺭﺑﱠﻤﺎ ﺃﺟْﻠ ْ‬
‫ﻭﻟﻘﺪ ﺳﺄﻟﺖ ﺃﻫﻞ ﻛﺴﻜﺮ ﻓﻘﻠﺖ ‪َ :‬ﺷ ِﻌﲑُﻛﹸ ْﻢ ﻋَﺠﺐٌ ﻭﺃﺭْﺯ ﹸﻛ ْﻢ ﻋَﺠﺐٌ ﻭﲰﻜﻜﻢ ﻋﺠﺐ ﻭﺟﹺﺪﺍﺅ ﹸﻛ ْﻢ ﻋﺠﺐ ﻭﺑﻄﱡﻜﻢ‬
‫ﺽ ﻛﺜﲑﺓ ﺍﻟﻨﱠ ْﻤ ﹺﻞ ﻻ ﺗﺼﻠﹸﺢ ﻓﻴﻬﺎ ﺍﻷﻋﻨﺎﺏ ﰒﱠ‬
‫ﻋَﺠﺐٌ ﻭﺩَﺟﺎﺟُﻜﻢ ﻋﺠﺐ ﻓﻠﻮ ﻛﺎﻧﺖ ﻟﻜﻢ ﺃﻋﻨﺎﺏ ﻓﻘﺎﻟﻮﺍ ‪ :‬ﻛ ﱡﻞ ﺃﺭ ﹴ‬
‫ﺏ ﺗﺴﻤﻴﻬﺎ ﻛﺬﻟﻚ ﰒﱠ ﻗﺎﻝ‬ ‫ﳉﺤَﺮﹶﺓ ﻣﺴﺎﻛﻦ ﻭﺍﻟﻌﺮ ُ‬‫ﺖ َﻧ ْﻤ ﹶﻠ ﹲﺔ ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨّ ْﻤ ﹸﻞ ﺍ ْﺩﺧُﻠﻮﺍ ﻣﺴﺎﻛِﻨ ﹸﻜ ْﻢ ﻓﺠﻌﻞ ﺗﻠﻚ ﺍ ِ‬
‫ﻗﺮﺃ ‪ :‬ﻗﺎﻟ ْ‬
‫ﺖ ﻣﻦ ﺍﲰﻪ ﻭﻋﻴﻨﻪ‬‫‪ :‬ﻻ ﳛْﻄﻤﻨﱠ ﹸﻜ ْﻢ ﺳُﻠﻴﻤﺎ ﹸﻥ ﻭَﺟﻨﻮﺩﻩُ ﻓﺠﻤﻌ ْ‬

‫ﻭﻋﺮﻓﺖ ﺍﳉﻨُ َﺪ ﻣﻦ ﻗﺎﺋﺪ ﺍﳉﻨﺪ ﰒ ﻗﺎﻟﺖ ‪َ :‬ﻭ ُﻫ ْﻢ ﻻ ﻳﺸ ْﻌ ُﺮﻭ ﹶﻥ ﻓﻜﺎﻧﻮﺍ ﻣﻌﺬﻭﺭﻳﻦ ﻭﻛﻨﺘﻢ ﻣﻠﻮﻣﲔ ﻭﻛﺎﻥ ﺃﺷﺪﱠ ﻋﻠﻴﻜﻢ‬
‫ﻓﻠﺬﻟﻚ ﻗﺎﻝ ‪ :‬ﻓﺘﺒﺴﱠ َﻢ ﺿﺎﺣِﻜﺎﹰ ِﻣ ْﻦ ﻗ ْﻮﻟِﻬﺎ ﳌﺎ ﺭﺃﻯ ِﻣ ْﻦ ﺑُ ْﻌ ِﺪ ﻏ ﻮْﺭﻫﺎ ﻭﺗﺴﺪﻳﺪﻫﺎ ﻭﻣﻌﺮﻓﺘﻬﺎ ﻓﻌﻨﺪ ﺫﻟﻚ ﻗﺎﻝ ‪َ :‬ﺭﺏﱢ‬
‫ﻚﰲ‬ ‫ﺖ ﻋﻠﻲﱠ ﻭﻋﻠﻰ ﻭﺍﻟﺪﻱﱠ ﻭﺃ ﹾﻥ ﺃﻋﻤ ﹶﻞ ﺻﺎﻟِﺤﹰﺎ ﺗﺮﺿﺎ ُﻩ ﻭﺃﺩْﺧﻠﲏ ﹺﺑﺮﺣْﻤِﺘ َ‬ ‫ﻚ ﺍﻟﱠﱵ ﺃﻧﻌ ْﻤ َ‬
‫ﺃ ﻭْﺯﻋْﲏ ﺃﻥ ﺃ ْﺷﻜﹸ َﺮ ﹺﻧﻌْﻤﺘ َ‬
‫ﺽ ﻟﻠﺴﱠﺎﻕ‬ ‫ﻂ ِﻣ ْﻦ ﳕﻠﺔ ﻗﺎﻝ ‪ :‬ﻭﺍﻟﻨﻤﻠ ﹸﺔ ﺃﻳﻀﹰﺎ ‪ :‬ﻗﹸﺮﺣَﺔﹲ ﺗﻌﺮ ُ‬ ‫ﲔ ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ‪ :‬ﺃﻟﻄﻒ ﻣﻦ ﹶﺫﺭﱠ ٍﺓ ﻭ ‪ :‬ﺃﺿْﺒ ﹸ‬ ‫ﻋِﺒﺎ ِﺩ َﻙ ﺍﻟﺼﱠﺎﳊ َ‬
‫ﺴﺐُ ِﻣ ْﻦ ﹶﺫﺭّ ﻗﻮﻝ ﰲ ﺑﻴﺖ ﻣﻦ ﺍﻟﺸﻌﺮ ﻓﺄﻣﱠﺎ ﻗ ْﻮﹸﻟ ُﻪ ‪ ) :‬ﹶﻟ ْﻮ َﻳ ِﺪﺏﱡ‬
‫ﻭﻫﻲ ﻣﻌﺮﻭﻓﺔﹲ ﰲ ﺟﺰﻳﺮﺓ ﺍﻟﻌﺮﺏ ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ‪ :‬ﺃ ْﻧ َ‬
‫ﺍﳊ ْﻮِﻟﻲﱡ ِﻣ ْﻦ ﻭَﻟ ِﺪ ﺍﻟﺬﱠ ** ﺭﱢ َﻋ ﹶﻠﻴْﻬﺎ ﻷْﻧ َﺪَﺑﺘْﻬﺎ ﺍﻟﻜﻠﻮ ُﻡ (‬

‫ﻑ ﻣ ْﻦ ﻣَﺴﺎﻧﱢﻬﺎ ﻭﺇﳕﺎ ﻫﻮ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﺗﻠﻘﹼﻂ َﺣ ْﻮِﻟﻲّ ﺍﳊﺼﻰ ﰲ ﻣﻨﺎﺯ ﹴﻝ ** ﻣﻦ‬
‫ﻓﺈﻥﱠ ﺍﳊﻮﱄﱠ ﻣﻨﻬﺎ ﻻ ﻳُﻌﺮ ُ‬
‫ﱄ ﺍﳊﺼﻰ ‪ :‬ﺻﻐﺎﺭﻫﺎ ﻓﺸﺒﱠﻬﻪ ﺑﺎﳊﻮﱄﱢ ﻣﻦ ﺫﻭﺍﺕ ﺍﻷﺭﺑﻊ‬ ‫ﺖ ﺑﺎﳊﺒﻴﺒَﲔ ﺑﻠﹾﻘﻌﺎ ( ﻗﺎﻝ ‪ :‬ﻭﺣﻮ ﱡ‬ ‫ﺴ ْ‬ ‫ﺍﳊﻲﱢ ﺃ ْﻣ َ‬

‫ﺃﺣﺎﺩﻳﺚ ﻭﺁﺛﺎﺭ ﰲ ﺍﻟﻨﻤﻞ‬

 ‫ﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫ﺍﺑﻦ ﺟُﺮﻳﺞ ﻋﻦ ﺍﺑﻦ ﺷﻬﺎﺏ ﻋﻦ ﻋُﺒﻴﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﺘﺒﺔ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻥﱠ ﺭﺳﻮﻝ ﺍ ًِ‬
‫ﻭﺳﻠﻢ ﻗﺎﻝ ‪ِ :‬ﻣ ْﻦ ﺍﻟﺪﱠﻭﺍﺏﱢ ﺃﺭﺑَﻊٌ ﻻ ﻳُ ﹾﻘَﺘ ﹾﻠ َﻦ ‪ :‬ﺍﻟﻨّﻤﻠﺔ ﻭﺍﻟﻨﱠﺤْﻠﺔ ﻭﺍﻟﺼﱡﺮَﺩ ﻭﺍﳍﹸﺪ ﻫُﺪ ﻭﺣﺪﱠﺛﻨﺎ ﻋﺒ ُﺪ ﺍﻟﺮﲪﻦ ﺑ ُﻦ ﻋﺒ ِﺪ ﺍﷲ‬
‫ﺍﳌﺴﻌﻮﺩﻱ ﻗﺎﻝ ‪ :‬ﺣﺪّﺛﻨﺎ ﺍﳊﺴﻦ ﺑﻦ ﺳﻌﺪ ﻣﻮﱃ ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﻗﺎﻝ ‪ :‬ﻧﺰﻝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻨﺰ ﹰﻻ ﻓﺎﻧﻄﻠﻖ ﳊﺎﺟﺘﻪ ﻓﺠﺎﺀ ﻭﻗﺪ ﺃﻭﻗﺪ ﺭﺟﻞﹲ ﻋﻠﻰ ﻗﺮَﻳِﺔ َﻧ ْﻤ ﹴﻞ ﺇﻣﱠﺎ ﰲ ﺷﺠﺮٍﺓ ﻭﺇﻣﱠﺎ ﰲ ﺃﺭﺽ ﻓﻘﺎﻝ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪َ :‬ﻣ ْﻦ ﻓﹶﻌ ﹶﻞ ﻫﺬﺍ ﺃ ﹾﻃﻔِﺌﻬﺎ ﺃﻃﹾﻔﺌﻬﺎ ﻭﳛﲕ ﺑﻦ ﺃﻳﻮﺏ ﻋﻦ ﺃﰊ ﺯﺭﻋﺔ ﺑﻦ ﺟﺮﻳﺮ ﻗﺎﻝ‬
‫ﺃﻧﺒﺄﻧﺎ ﺃﺑﻮ ﺯﺭﻋﺔ‬

‫ﺖ ﺷﺠﺮ ٍﺓ ﻓﻘﺘﻠ ُﻬﻦﱠ‬

‫ﲑﲢ َ‬
‫ﺖ ﺷﺠﺮٍﺓ ﻓﻌﻀﱠﺘْﻪ ﳕﻠﺔﹲ ﻓﻘﺎﻡ ﺇﱃ َﻧ ْﻤ ﹴﻞ ﻛﺜ ﹴ‬
‫ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ ‪ :‬ﻧﺰﻝ َﻧﹺﺒﻲﱞ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﲢ َ‬
‫ﻓﻘﻴﻞ ﻟﻪ ‪ :‬ﺃﻓﻼ َﻧﻤْﻠﹰﺔ ﻭﺍﺣﺪ ﹰﺓ ‪.‬‬
‫ﺖ‬
‫ﺏ ﻋﻦ ﺃﰊ ﺳﻠﻤﺔ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ ‪ :‬ﲰﻌ ُ‬ ‫ﱐ ﻗﺎﻝ ‪ :‬ﺃﺧﱪﱐ ﺍﺑ ُﻦ ﺷﻬﺎ ﹴ‬ ‫ﻭﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑ ُﻦ ﺯﻳﺎ ٍﺩ ﺍﳌﺪ ﱡ‬
‫ﺝ‬
‫ﺻ ْﺘﻪُ َﻧ ْﻤ ﹶﻠ ﹲﺔ ﻓﺄ َﻣ َﺮ ﲜَﻬﺎﺯﻩ ﻓﺄﹸﺧﺮ َ‬
‫ﺖ َﺷﺠَﺮ ٍﺓ ﻓﻘ َﺮ َ‬‫ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ ‪ :‬ﻧ َﺰ ﹶﻝ ﻧﱯﱞ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﲢ َ‬
‫ﺖ ﺃﹸﻣﱠ ﹰﺔ ﻣﻦ ﺍﻷﻣ ﹺﻢ ﻳﺴﺒﱢﺤﻮﻥ‬ ‫ﻚ ﳕﻠﺔﹲ ﺃﻫﻠﻜ َ‬ ‫ﺻْﺘ َ‬
‫ﷲ ﺇﻟﻴﻪ ‪ :‬ﺃﰲ ﺃﻥ ﹶﻗ َﺮ َ‬
‫ﺖ ﻓﺄ ﻭْﺣﻰ ﺍ ُ‬
‫ِﻣ ْﻦ ﲢﺘﻬﺎ ﰒﱠ ﺃﻣ َﺮ ﺑ ﹶﻘ ْﺮﻳﹺﺔ ﺍﻟﻨﱠ ْﻤ ﹺﻞ ﻓﺄﹸﺣﺮ ﹶﻗ ْ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻓﻬﻼﱠ ﳕﹾﻠ ﹰﺔ ﻭﺍﺣﺪ ﹰﺓٍ ﳛﲕ ﺑﻦ ﻛﺜﲑ ﻗﺎﻝ ‪ :‬ﺣﺪّﺛﻨﺎ ﻋﻤﺮ ﺑﻦ ﺍﳌﻐﲑﺓ ﺑﻦ ﺍﳊﺎﺭﺙ ﺍﻟﺰﱢﻣﱠﺎﱐ ﻋﻦ ﻫﺸﺎ ﹴﻡ‬
‫ﻒ ﻛﻠﱢﻪ ﻳﻨ ﹸﻘﻠﹾﻦ ﺍﳊﺐﱠ ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﺸﺘﺎ ُﺀ ﻭ ِﺧ ﹾﻔ َﻦ ﺃﻥ ﻳﻨﺒﺖ‬
‫ﺍﻟﺪﱠﺳْﺘﻮﺍﺋﻲ ﻗﺎﻝ ‪ :‬ﺇﻥﱠ ﺍﻟﻨﱠ ْﻤ ﹶﻞ ﻭﺍﻟﺬﱠﺭﱠ ﺇﺫﺍ ﻛﺎﻧﺎ ﰲ ﺍﻟﺼﱠﻴ ِ‬
‫ﻓﻠ ﹾﻘﻨَﻪ ﻫﺸﺎﻡ ﺑﻦ ﺣﺴّﺎﻥ ﺃﻥﹼ ﺃﻫ ﹶﻞ ﺍﻷﺣﻨﻒِ ﺑﻦ ﻗﻴﺲ ﻟﹶﻘﻮﺍ ﻣﻦ ﺍﻟﻨﱠ ْﻤ ﹺﻞ ﺃﺫﹰﻯ ﻓﺄﻣ َﺮ ﺍﻷﺣﻨﻒ ﺑ ﹸﻜﺮْﺳ ﹴﻲّ ﻓ ُﻮﺿِﻊ ﻋﻨﺪ‬
‫ﺤﺮﱢﻗﻦّ ﻋﻠ ْﻴ ﹸﻜﻦﱠ ﺃﻭ ﻟﻨﻔﻌﻠﻦﱠ ﺃ ْﻭ ﻟﻨﻔﻌَﻠﻦﱠ ﻗﺎﻝ ‪ :‬ﻓﺬﻫﱭ‬
‫ﺲ ﻋﻠﻴﻪ ﰒﱠ ﺗﺸﻬﱠﺪ ﻓﻘﺎﻝ ‪ :‬ﹶﻟَﺘﻨَْﺘﻬُﻦﱠ ﺃ ْﻭ ﻟُﻨ َ‬
‫ُﺟﺤْﺮﻫﻦﱠ ﻓﺠﹶﻠ َ‬

‫ﻭﻋﻮﻑ ﺑﻦ ﺃﰊ ﲨﻴﻠﺔ ﻋﻦ ﻗﺴﺎﻣ ﹶﺔ ﺑﻦ ﺯُﻫﲑ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱّ ‪ :‬ﺇﻥﱠ ﻟﻜﻞﱢ ﺷﻲﺀ ﺳﺎﺩﹰﺓ ﺣﺘﱠﻰ ﺇﻥﱠ‬
‫ﱐ ﻗﺎﻝ ‪ :‬ﺃﻧﺒﺄﻧﺎ ﺍﺑﻦ ﺷﻬﺎﺏ ﻋﻦ ﺃﰊ ﺳﻠﻤﺔ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ‬ ‫ﻟﻠﻨﻤﻞ ﺳﺎﺩﺓ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺯﻳﺎ ٍﺩ ﺍﳌﺪ ﱡ‬
‫‪َ :‬ﺳ ِﻤ ْﻌﺖُ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﹼ ِﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ ‪ :‬ﺧﺮﺝ ﻧﱯﱞ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﺑﺎﻟﻨﺎﺱ ﻳﺴﺘﺴﻘﻮﻥ ﻓﺈﺫﺍ ُﻫ ْﻢ ﺑﻨﻤﻠﺔ‬
‫ﺴﻌَﺮ ﺑﻦ ﻛِﺪﺍﻡ‬ ‫ﺐ ﻟﻜﻢ ﻣ ْﻦ ﹶﺃ ْﺟ ﹺﻞ ﻫﺬﺍ ﺍﻟﻨﱠ ْﻤ ﹺﻞ ِﻣ ْ‬
‫ﺭﺍﻓﻌﺔ ﺭﺃﺳﻬﺎ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻓﻘﺎﻝ ﺫﻟﻚ ﺍﻟﻨﱯﱡ ‪ :‬ﺍﺭ ﹺﺟﻌُﻮﺍ ﻓﻘﺪ ﺍﺳﺘُﺠﻴ َ‬
‫ﻗﺎﻝ ﺣﺪّﺛﻨﺎ ﺯﻳﺪ ﺍﻟﻘﻤﱢﻲﱡ ﻋﻦ ﺃﰊ ﺍﻟﺼﱢﺪﱢﻳﻖ ﺍﻟﻨﱠﺎﺟﻲ ﻗﺎﻝ ‪ :‬ﺧﺮﺝ ﺳﻠﻴﻤﺎ ﹸﻥ ﺑ ُﻦ ﺩﺍﻭﺩ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‬
‫ﻳﺴﺘﺴﻘﻲ ﻓﺮﺃﻯ ﳕﻠ ﹰﺔ ﻣﺴﺘﻠﻘﻴ ﹰﺔ ﻋﻠﻰ ﻇﻬﺮﻫﺎ ﺭﺍﻓﻌ ﹰﺔ ﻗﻮﺍﺋﻤﻬﺎ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻭﻫﻲ ﺗﻘﻮﻝ ‪:‬‬

‫ﺍﻟﻠﻬﻢﱠ ﺇﻧﱠﺎ ﺧﻠﻖٌ ﻣﻦ ﺧَﻠﹾﻘﻚ ﻟﻴﺲ ﺑﻨﺎ ﻏﻨًﻰ ﻋﻦ (‬

‫ﺳﻘﹾﻴﻚ ﻓﺈﻣّﺎ ﺃ ﹾﻥ ﺗﺴﻘﻴﻨﺎ ﻭﺗﺮﺯُﻗﻨﺎ ﻭﺇﻣﱠﺎ ﺃ ﹾﻥ ﺗُﻤﻴﺘﻨﺎ ﻭﺗُﻬﻠﻜﻨﺎ ﻓﻘﺎﻝ ‪ :‬ﺍﺭﺟﻌﻮﺍ ﻓﻘﺪ ﺳُﻘﻴﺘ ْﻢ ﺑﺪﻋﻮﺓ ﻏﲑﻛﻢ ‪.‬‬
‫ﺗﺄﻭﻳﻞ ﺁﻳﺔ ﻭﺣﺪﺛﲏ ﺃﺑﻮ ﺍﳉﻬﺠﺎﻩ ﻗﺎﻝ ‪ :‬ﺳﺄﻝ ﺃﺑﻮ ﻋﻤﺮﻭ ﺍﳌﻜﻔﻮﻑ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ ) :‬ﺣﱴ ﺇﺫﺍ ﹶﺃَﺗﻮْﺍ ﻋﻠﻰ ﻭﺍﺩِﻱ‬
‫ﺸﻌُﺮﻭ ﹶﻥ ( ﻓﺘﺒﺴﱠﻢ‬
‫ﺖ ﻧَﻤْﻠﺔﹲ ﻳﺎ ﺃﻳﱡﻬﺎ ﺍﻟﻨﱠﻤ ﹸﻞ ﺍ ْﺩ ُﺧﻠﹸﻮﺍ ﻣﺴﺎ ِﻛَﻨﻜﹸ ْﻢ ﻻ ْﳛ ِﻄ َﻤﻨﱠﻜﹸ ْﻢ ﺳُﻠﻴﻤﺎ ﹸﻥ ﻭﺟﻨُﻮ ُﺩ ُﻩ َﻭ ُﻫ ْﻢ ﻻ َﻳ ْ‬
‫ﺍﻟﻨّ ْﻤ ﹺﻞ ﻗﺎﻟ ْ‬
‫ﺿﺎﺣﻜﺎﹰ ﻣ ْﻦ ﻗﹶﻮﻟِﻬٍﺎ ﻓﻘﻠﺖ ﻟﻪ ‪ :‬ﺇﻥ ﻧﺬﻳﺮًﺍ ﻳﻌﺠﺐ ﻣﻨﻪ ﻧﱯﱞ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﰒﱠ ﻳﻌﻈ ُﻢ ﺧﻄﺮُﻩ ﺣﱴ ﻳُﻀﺤِﻜﻪ ﻟﹶﻌَﺠﻴﺐ ﻗﺎﻝ‬
‫ﺖ ﺇﻟﻴﻪ ﻗﺎﻝ ‪ :‬ﻓﺈﻧﱠﻪ ﻗﺪ ﻳﻀْﺤﻚ ﺍﻟﻨﱯﱡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ِﻣ ْﻦ ﻛﻼ ﹺﻡ ﺍﻟﺼﱯﱢ‬ ‫‪ :‬ﻓﻘﺎﻝ ‪ :‬ﻟﻴﺲ ﺍﻟﺘﺄﻭﻳﻞ ﻣﺎ ﺫﻫﺒ َ‬
‫ﻭ ِﻣ ْﻦ ﻧﺎﺩﺭٍﺓ ﻏﺮﻳﺒﺔ ﻭﻛ ﱡﻞ ﺷﻲ ٍﺀ ﻳﻈ َﻬﺮُ ﻣﻦ ﻏﲑ ﻣﻌﺪِﻧﻪ ﻛﺎﻟﻨﱠﺎﺩﺭﺓ ﺗُﺴﻤﻊ ﻣﻦ ﺍﺠﻤﻟﻨﻮﻥ ﻓﻬﻮ ﻳُﻀْﺤِﻚ ﻓﺘﺒﺴﱡ ُﻢ ﺳُﻠﻴﻤﺎ ﹶﻥ‬
‫ﻋﻨﺪﻱ ﻋﻠﻰ ﺃﻧّﻪ ﺍﺳﺘﻈﺮﻑ ﺫﻟﻚ ﺍﳌﻘﺪﺍ َﺭ ﻣﻦ ﺍﻟﻨّﻤﻠﺔ ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﺘﺄﻭﻳﻞ‬
 ‫ﺳﺎﺩﺓ ﺍﻟﻨﻤﻞ‬

‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﳉﻬﺠﺎﻩ ‪ :‬ﺳﺄﻟﺘُﻪ ﻋﻦ ﻗﻮﻝ ﺃﰊ ﻣﻮﺳﻰ ‪ :‬ﺇﻥﱠ ﻟﻜﻞﱢ ﺷﻲ ٍﺀ ﺳﺎﺩﹰﺓ ﺣﱴ ﺍﻟﺬﱠﺭُﱢ ﻗﺎﻝ ‪ :‬ﻳﻘﻮﻟﻮﻥ ‪ :‬ﺇﻥﹼ ﺳﺎﺩﻬﺗﺎ‬
‫ﳉﺤْﺮ ﻳﺮَﺗ ْﺪ ﹶﻥ ﲜﻤﺎﻋﺘﻬﺎ ﻭﻳﺴﺘﺒﻘﻦ ﺇﱃ ﺷﻢﱢ ﺍﻟﺬﻱ ﻫُﻮ ِﻣ ْﻦ ﻃﻌﺎﻣﻬﻦﱠ‬
‫ﺍﻟﻠﱠﻮﺍﰐ ﳜﺮُ ْﺟ َﻦ ﻣﻦ ﺍ ﹸ‬

‫ﺸﺪﱠ‬ ‫ﻒ ِﻣ ْﻦ ﻭَﺭﺍﺋﻲ ﻣُﻠﺠﱠ ﹺﻢ ( ) ﻓ َ‬

‫ﺗﺄﻭﻳﻞ ﺷﻌﺮ ﻟﺰﻫﲑ ﻭﻗﺎﻝ ﺯﻫﲑ ‪ ) :‬ﻭﻗﺎ ﹶﻝ ﺳﺄﻗﻀِﻲ ﺣﺎﺟَﱵ ﰒﱠ ﺃﺗﱠﻘﻲ ** َﻋ ُﺪ ﻭﱢﻱ ﺑﺄﹾﻟ ٍ‬
‫ﺖ َﺭﺣْﻠﻬﺎ ﺃﻡﱡ ﻗﺸْﻌ ﹺﻢ ( ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ‪ :‬ﻗﺮﻳﺔ ﺍﻟﻨﻤﻞ ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ‬ ‫ﺚ ﺃﻟ ﹶﻘ ْ‬
‫ﻭﱂ ﺗ ﹾﻔﺰَﻉ ُﺑﻴُﻮﺕ ﻛﺜﲑﺓﹲ ** ﻟﺪﻯ ﺣﻴ ﹸ‬
‫ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ﰲ ﻟﺴﺎﻧﻪ ُﺣﺒْﺴﺔ ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﰲ ﻟﺴﺎﻧﻪ ِﺛ ﹶﻘ ﹲﻞ ﳝَﻨﻌُﻪ ﻣﻦ ﺍﻟﺒﻴﺎﻥ ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﺜﱢﻘ ﹸﻞ ﺍﻟﺬﻱ ﰲ ﻟﺴﺎﻧﻪ ﻣﻦ ﻗِﺒَﻞ‬
‫ﺍﻟ ُﻌﺠْﻤ ِﺔ ﻗﻴﻞ ‪ :‬ﰲ ﻟﺴﺎﻧﻪ ﺣُﻜﹾﻠﺔ ﻭﺍﳊﹸﻜ ﹸﻞ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻛﻠﱢﻪ ﻣﺎ ﱂ ﻳﻜﻦ ﻟﻪ ﺻﻮ ﺕٌ ﻳُﺴﺘَﺒﺎﻥ ﺑﺎﺧﺘﻼﻑ ﳐﺎﺭﺟﻪ ﻋﻨﺪ‬
‫َﺣ َﺮﺟﹺﻪ ﻭﺿﺠَﺮﻩ ﻭﻃﻠﺒِﻪ ﻣﺎ ﻳﻐﺬﹸﻭﻩ ﺃﻭ ﻋﻨ َﺪ ﻫِﻴﺎﺟﻪ ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺴﱢﻔﺎﺩ ﺃﻭ ﻋﻨﺪ ﻭﻋﻴ ٍﺪ ﻟﻘﺘﺎ ﹴﻝ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺃﻣﺮﻩ ‪.‬‬
‫ﺖ ﺻُ َﻮﺭُ‬
‫ﺭﺃﻱ ﺍﳍﻨﺪ ﰲ ﺳﺒﺐ ﺍﺧﺘﻼﻑ ﻛﻼﻡ ﺍﻟﻨﺎﺱ ﻭﺗﺰﻋﻢ ﺍﳍﻨ ُﺪ ﺃﻥﹼ ﺳﺒﺐ ﻣﺎﻟﻪ ﻛﺜﺮ ﻛﻼ ُﻡ ﺍﻟﻨﺎﺱ ﻭﺍﺧﺘﻠﻔ ْ‬
‫ﺃﻟﻔﺎﻇﻬﻢ ﻭﳐﺎﺭﺝ ﻛﻼﻣﻬﻢ ﻭﻣﻘﺎﺩﻳﺮُ (‬
‫ﺃﺻﻮﺍﻬﺗﻢ ﰲ ﺍﻟﻠﱢﲔ ﻭﺍﻟﺸّﺪِّﺓ‬

‫ﺖ ﻋﻠﻰ ﻗ ْﺪ ﹺﺭ‬
‫ﻒ ﺃﻟﻔﺎﻇﻬﻢ ﻭﺍﺗّﺴﻌ ْ‬
‫ﺕ ﺧﻮﺍﻃﺮُﻫﻢ ﻭﺗﺼﺎﺭﻳ ُ‬
‫ﻭﰲ ﺍﳌﺪﱢ ﻭﺍﻟﻘﻄﹾﻊ ﻛﺜﺮ ﹸﺓ ﺣﺎﺟﺎﻬﺗﻢ ﻭﻟِﻜﺜﺮ ِﺓ ﺣﺎﺟﺎﻬﺗﻢ ﻛﺜﺮ ْ‬
‫ﺍﺗﱢﺴﺎﻉ ﻣﻌﺮﻓﺘﻬﻢ ﻗﺎﻟﻮﺍ ‪ :‬ﻓﺤﻮﺍﺋﺞ ﺍﻟﺴﱠﻨﺎﻧﲑ ﻻ ﺗﻌﺪﻭ ﲬﺴﺔ ﺃﻭﺟﻪ ‪ :‬ﻣﻨﻬﺎ ﺻﻴﺎﺣُﻬﺎ ﺇﺫﺍ ﺿﺮﺑﺖ ﻭﻟﺬﻟﻚ ﺻﻮﺭﺓ‬
‫ﺖ ﺃﻭﻻﺩَﻫﺎ ﻟﻠ ﱡﻄﻌْﻢ ﻭﻟﺬﻟﻚ ﺻﻮﺭﺓ‬‫ﻭﺻﻴﺎﺣُﻬﺎ ﺇﺫﺍ ﺩﻋﺖ ﺃﺧَﻮﺍﻬﺗﺎ ﻭﺁﻻﻓﹶﻬﺎ ﻭﻟﺬﻟﻚ ﺻﻮﺭﺓ ﻭﺻﻴﺎﺣُﻬﺎ ﺇﺫﺍ ﺩ َﻋ ْ‬
‫ﺕ‬
‫ﺖ ﻭﺟﻮُﻩ ﳐﺎﺭﺝ ﺍﻷﺻﻮﺍ ِ‬ ‫ﺖ ﻭﺟﻮ ُﻩ ﺍﳌﻌﺮﻓ ِﺔ ﻭﻭﺟﻮُﻩ ﺍﳊﺎﺟﺎﺕ ﻗﻠﱠ ْ‬‫ﺖ ﻭﻟﺬﻟﻚ ﺻﻮﺭﺓ ﻓﻠﻤﺎ ﻗﻠﱠ ْ‬‫ﻭﺻﻴﺎﺣُﻬﺎ ﺇﺫﺍ ﺟﺎ َﻋ ْ‬
‫ﻭﺃﺻﻮﺍﻬﺗﺎ ﺗﻠﻚ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ﻫﻮ ﻛﻼﻣﻬﺎ ﻭﻗﺎﻟﻮﺍ ‪ :‬ﰒﱠ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﻣﺎ ﻳﻜﻮ ﹸﻥ ﺻﻮﻬﺗﺎ ﺧﻔﻴّﹰﺎ ﻓﻼ ﻳﻔﻬﻤﻪ ﻋﻨﻬﺎ ﺇﻻ ﻣﺎ ﻛﺎﻥ‬
‫ﺏ ﺍﳊﺮﻛﺎﺕ ﻭﺍﻹﺷﺎﺭﺍ ﺕِ ﻭﺍﻟﺸﻤﺎﺋﻞ ﻭﺣﺎﺟﺎﻬﺗﺎ ﻇﺎﻫﺮﺓﹲ ﺟﻠﻴﱠﺔ ﻭﻗﻠﻴﻠ ﹸﺔ‬ ‫ﻣِﻦ ﺷﻜﻠﻬﺎ ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﻔﻬﻢ ﺻﺎﺣﺒَﻪ ﺑﻀﺮﻭ ﹺ‬
‫ﺽ ﺍﻟﺪﱠﻭَﺍ ﺏﱢ‬‫ﺿﺔﹸ ﺍﻹﺑﻞ ﻭﺍﻟﺮﱢﻋﺎ ُﺀ َﻭ ُﺭﻭﱠﺍ ُ‬
‫ﺍﻟﻌﺪ ِﺩ ﻳﺴﲑﺓ ﻭﻣﻌﻬﺎ ﻣﻦ ﺍﳌﻌﺮﻓﺔ ﻣﺎﻻ ﻳﻘﺼﱢﺮ ﻋﻦ ﺫﻟﻚ ﺍﳌﻘﺪﺍﺭ ﻭﻻ ﳚﻮﺯُﻩ ﻭﺭَﺍ َ‬
‫ﺕ ﻭﺍﳍﻴﺌﺎﺕ ﻭﺍﻟﺘﺸ ﻮﱡﻑ‬ ‫ﺏ ﻭﺍﻟﻔﻬﻮﺩ ﻳﻌﺮﻓﻮﻥ ﺑﺎﺧﺘﻼﻑ ﺍﻷﺻﻮﺍ ِ‬ ‫ﺏ ﺍﻟﻘﻨْﺺ ﺑﺎﻟﻜﻼ ﹺ‬
‫ﺱ ﻭﺃﺻﺤﺎ ُ‬ ‫ﺝ ﻭﺍﻟﺴﱡﻮﱠﺍ ُ‬
‫ﰲ ﺍﳌﹸﺮﻭ ﹺ‬
‫ﻭﺍﺳﺘﺤﺎﻟﺔ ﺍﻟﺒﺼ ﹺﺮ ﻭﺍﻻﺿﻄﺮﺍﺏ ﺿﺮﻭﺑﹰﺎ ﻣﻦ ﻫﺬﻩ ﺍﻷﺻﻨﺎﻑ ﻣﺎ ﻻ ﻳﻌﺮﻑ ﻣﺜﻠﻪ ﻣﻦ ﻫﻮ ﺃﻋﻘ ﹸﻞ ﻣﻨﻬﻢ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻟﻪ‬
‫ﻑ‬
‫ِﻣ ْﻦ ﻣُﻌﺎﻳﻨ ِﺔ ﺃﺻﻨﺎ ِ‬

‫ﺕ ﻋُ ْﻤ َﺮ‬
‫ﺍﳊﻴﻮﺍﻥ ﻣﺎ ﳍ ْﻢ ﻓﺎﳊﹸﻜ ﹸﻞ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻣﻦ ﻫﺬﺍ ﺍﻟﺸﻜﻞ ﻭﻗﺪ ﺫﻛﺮﻧﺎﻩ ﻣﺮﱠﺓ ﻗﺎﻝ ﺭُﺅﺑﺔ ‪ ) :‬ﹶﻟ ْﻮ ﺃﹶﻧﱠﲏ ُﻋﻤﱢ ْﺮ ُ‬
‫ﺖ ﻋﻠ َﻢ ﺍﳊﹸ ﹾﻜ ﹺﻞ ( ِﻋ ﹾﻠ َﻢ ﺳُﻠﻴﻤﺎ ٍﻥ ﻛﻼ َﻡ ﺍﻟﻨّﻤﻞ ﺗﺄﻭﻳﻞ ﺑﻴﺖ ﻟﻠﻌﻤﺎﱐ ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﳏﻤﱠﺪ‬‫ﺴ ﹺﻞ ** ﺃ ْﻭ ﺃﻧﱠﲏ ﺃﹸﻭﺗﻴ ُ‬
‫ﳊْ‬
‫ﺍِ‬
‫ﱐ ﳑﻦ ﻳُﻌﺪﱡ ﳑﻦ‬ ‫ﱐ ﰲ ﺑﻌﺾ ﻗﺼﺎﺋﺪﻩ ﰲ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﺻﺎﱀ ﻭﺍﻟﻌُﻤﺎ ﱡ‬ ‫ﺑﻦ ﺫﹸﺅﻳﺐ ﺍﻟﻔﹸﻘﻴﻤﻲﱡ ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻘﺎﻝ ﻟﻪ ﺍﻟﻌُﻤﺎ ﱡ‬
‫ﲨﻊ ﺍﻟﺮﱠﺟ َﺰ ﻭﺍﻟﻘﺼﻴﺪ ﹶﻛﻌُ َﻤ َﺮ ﺑﻦ ﳉﺄ ﻭﺟﺮﻳﺮ ﺑﻦ ﺍﳋﻄﻔﻲ ﻭﺃﰊ ﺍﻟﻨّﺠﻢ ﻭﻏﲑﻫﻢ ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻌُﻤﺎﱐﹼ ‪ ) :‬ﻭَﻳﻌْﻠﻢ ﹶﻗ ْﻮ ﹶﻝ ﺍﳊﹸﻜﹾﻞ ﻟﻮ ﺃﻥﱠ ﹶﺫﺭﱠﺓ ** ﺗُﺴﺎﻭ ُﺩ ﺃﹸﺧﺮﻯ ﱂ َﻳﻔﹸ ْﺘﻪُ ﺳِﻮﺍﺩُﻫﺎ ( ﻳﻘﻮﻝ ‪ :‬ﺍﻟﺬﱠﺭﱡ ﺍﻟﺬﻱ ﻻ ﻳُﺴﻤﻊ‬
‫ﳌﻨﺎﺟﺎﺗﻪ ﺻﻮﺕ ﻟﻮ ﻛﺎﻥ ﺑﻴﻨﻬﺎ ﺳِﻮﺍﺩٌ ﻟﻔﻬﻤﻪ ﻭﺍﻟﺴﱢﻮﺍﺩ ﻫﻮ ﺍﻟﺴﱢﺮﺍﺭ ﻗﺎﻝ ﺍﻟﻨﱯﱡ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻻﺑﻦ ﻣﺴﻌﻮﺩ ‪:‬‬
‫ﲔ ﻓﻠ ْﻢ ﺃَﻧ ْﻢ **‬
‫ﱄ ‪ ) :‬ﺳﺎﻭﺩﺕ ﻋﻨﻬﺎ ﺍﻟﻄﱠﺎﻟﺒ َ‬
‫ﻚ ﺣﱴ ﺃﺳﺎﻭﺩﻙ ﺃﻱ ﺗﺴﻤﻊ ﺳِﻮﺍﺩﻱ ﻭﻗﺎﻟﺖ ﺍﺑﻨﹸﺔ ﻗﺎﻝ ﺃﺑﻮ ﻛﺒﲑ ﺍ ﹸﳍ ﹶﺬ ﱡ‬ ‫ﺃﺫﻧ َ‬
‫ﺣﱴ َﻧ ﹶﻈ ْﺮ ﺕُ ﺇﱃ ﺍﻟﺴﱢﻤﺎ ِﻙ ﺍﻷﻋﺰ ﹺﻝ (‬
‫ﺕ‬
‫ﺕ ﻋﻨﺪ ﺍﻟﻠﱠﻴﻞ ﻣُﻮ ِﻗ َﺪ ﻧﺎﺭﻫﺎ ( ) ﻋﻦ ﺫﺍ ِ‬
‫ﺕ ** ﻭﺷﻬ ْﺪ ُ‬ ‫ﺡ َﺗ َﻮﺣﱠ َﺪ ْ‬
‫ﻭﻗﺎﻝ ﺍﻟﻨﻤ ُﺮ ﺑ ُﻦ َﺗﻮْﻝ ‪ ) :‬ﻭﻟﻘﺪ ﺷ ﹺﻬ ْﺪﺕُ ﺇﺫﺍ ﺍﻟﻘﺪﺍ ُ‬
‫ﺢ ﲢﺖ ﺷﻔﺎﺭﻫﺎ ( ﻭﻗﺪ ﻓﺴﱠﺮﻧﺎ ﺷﺄﻥ ﺍﳊﻜﻞ ﻭﻗﺎﻝ ﺍﻟﺘﻴﻤﻲﱡ ﺍﻟﺸﺎﻋ ُﺮ ﺍﳌﺘﻜﻠﻢ‬ ‫ﺃ ﻭْﻟﻴ ٍﺔ ﺃﺳﺎﻭ ُﺩ َﺭﺑّﻬﺎ ** ﻭﻛﺄﻥﱠ ﹶﻟ ﻮْﻥ ﺍﳌﻠ ﹺ‬
‫ﺝ ﻋﻠﻴﻬﺎ‬
‫ﺐ ﻣﻌﺮﻭﻓﲔ ‪ُ ) :‬ﻋﺠْﻢ ﻭﺣُﻜﹾﻞﹲ ﻻ ﺗُﹺﺒﲔُ ﻭﺩِﻳﻨُﻬﺎ ** ﻋِﺒﺎﺩ ﹸﺓ ﺃﻋﻼ ﹴ‬
‫ﻭﺃﻧﺸﺪ ﻟﻨﻔﺴﻪ ﻭﻫﻮ ﻳﻬﺠﻮ ﻧﺎﺳﹰﺎ ﻣﻦ ﺑﲏ ﺗﻐْﻠ َ‬
‫ﺲ(‬
‫ﺍﻟﱪﺍﻧ ُ‬

‫ﺕ ﺍﳊﺎﻓﺮ ﻭﺍﻟﻈﱢﻠﻒ ﻭﺍﳋﻒﱢ ﻭﺟﻌﻞ ﺍﳊﹸ ﹾﻜ ﹶﻞ ﻛﺎﻟﺬﹼﺭﱢ ﻭﺍﻟﻨﱠﻤﻞ‬

‫ﻓﻔﺼﻞ ﺑﲔ ﺍﳊﹸﻜﹾﻞ ﻭﺍﻟ ُﻌﺠْﻢ ﻓﺠﻌﻞ ﺍﻟﻌﺠﻢ ﻣﺜﻞ ﺫﻭﺍ ِ‬
‫ﺢ ﻣﻦ ﺃﻓﻮﺍﻫﻬﺎ ﻓﻘﺎﻝ ﱄ ﻳﻮﻣﺌﺬ ﺣﻔﺺٌ ﺍﻟ ﹶﻔ ْﺮﺩُ ‪ :‬ﺃﺷﻬ ُﺪ ﺃﻥﹼ ﺍﻟﺬﻱ ﻳﻘﺎﻝ ﻓﻴﻪ‬ ‫ﻭﺍﳋﻨﺎﻓﺲ ﻭﺍﻷﺷﻜﺎﻝ ﺍﻟﱵ ﻟﻴﺴﺖ ﺗﺼﻴ ُ‬
‫ﺣﻖﱞ ﻛﺎﻥ ﻭﺍﷲ ﻧﺼﺮﺍﻧﻴ‪‬ﺎ ﰒﱠ ﺻﺎﺭ ﳜﱪ ﻋﻦ ﺍﻟﻨﺼﺎﺭﻯ ﻛﻤﺎ ﳜﱪ ﻋﻦ ﺍﻷﻋﺮﺍﺏ ﺑﲔ ﺍﻷﺻﻤﻌﻲ ﻭﺍﳌﻔﻀﱠﻞ ﻭﻗﺎﻝ‬
‫ﺕ ﻫﺪ ﹴﻡ ﻋﺎ ﹴﺭ ﻧﻮﺍ ِﺷﺮُﻫﺎ **‬
‫ﺱ ﺑﻦ ﺣﺠﺮ ‪ ) :‬ﻭﺫﺍ ُ‬ ‫ﺍﻷﺻﻤﻌﻲّ ﻟﻠﻤﻔﻀﱠﻞ ﳌﺎ ﺃﻧﺸﺪ ﺍﳌﻔﻀﱠ ﹸﻞ ﺟﻌﻔ َﺮ ﺑﻦ ﺳﻠﻴﻤﺎ ﹶﻥ ﻗﻮ ﹶﻝ ﺃﻭ ﹺ‬
‫ﺼ ِﻤﺖُ ﺑﺎﳌﺎﺀ َﺗﻮْﻟﺒﹰﺎ َﺟﺪِﻋﺎ (‬
‫ﺗُ ْ‬

‫ﻓﺠﻌﻞ ﺍﻟﺬﱠﺍﻝ ﻣﻌﺠﻤﺔ ﻭﻓﺘﺤﻬﺎ ﻭﺻﺤﱠﻒ ﻭﺫﻫﺐ ﺇﱃ ﺍﻷﺟﺬﺍﻉ ﻗﺎﻝ ﺍﻷﺻﻤﻌﻲّ ‪ :‬ﺇﳕﺎ ﻫﻲ ‪َ :‬ﺗﻮْﻟﺒﹰﺎ َﺟﺪِﻋﺎ ﺍﻟﺪﱠﺍﻝ‬
‫ﺐ ﻻ ﻋَﺒْﻞﹲ ﻭﻻ َﺟ ِﺪﻉُ (‬‫ﻣﻜﺴﻮﺭﺓ ﻭﰲ ﺍﳉﹶﺪِﻉ ﻳﻘﻮﻝ ﺃﺑﻮ ﺯُﺑﻴﺪ ‪ ) :‬ﹸﺛﻢﱠ ﺍﺳﺘﻘﺎﻫﺎ ﻓﻠﻢ ﻳﻘﻄﻊ ﻧﻈﺎﺋﻤﻬﺎ ** ﻋﻦ ﺍﻟﺘﻀﺒﱡ ﹺ‬
‫ﺐ(‬‫ﺕ ﻭﻻ َﺟﺪِﻳ ُ‬ ‫ﻼ َﺟﺪِﻋﹰﺎ ﻭﺧُﻔﹼﹰﺎ ** ﻭﻻ َﺟ ِﺪﻉُ ﺍﻟﻨﱠﺒﺎ ِ‬
‫ﻭﺇﳕﺎ ﺫﻟﻚ ﻛﻘﻮﻝ ﺍﺑﻦ َﺣﺒْﻨﺎﺀ ﺍﻷﺷﺠﻌﻲ ‪ ) :‬ﻭﺃ ْﺭ َﺳ ﹶﻞ ﻣُ ْﻬ َﻤ ﹰ‬
‫ﻓﻨﻔﺦ ﺍﳌﻔﻀﱠ ﹸﻞ ﻭﺭﻓﻊ ﻬﺑﺎ ﺻﻮﺗﻪ ﻭﺗﻜﻠﱠﻢ ﻭﻫﻮ ﻳﺼﻴﺢ ﻓﻘﺎﻝ ﺍﻷﺻﻤﻌﻲ ‪ :‬ﻟﻮ ﻧﻔﺨﺖ ﺑﺎﻟﺸﱠﺒﱡﻮﺭ ﱂ ﻳﻨﻔﻌﻚ ﺗﻜﻠﱠ ْﻢ ﺑﻜﻼ ﹺﻡ‬
‫ﺐ‬
‫ﺻ ْ‬
‫ﺍﻟﻨﱠﻤ ﹺﻞ ﻭﺃ ِ‬

‫ﺱ ﺍﳉﺎﻟﻮﺕ ﺃﻥ ﳛﺮﱢﻡ‬ ‫ﻭﺍﻟﺸﱠﺒﱡﻮﺭ ‪ :‬ﺷﻲﺀ ﻣﺜﻞ ﺍﻟﺒُﻮﻕ ﻭﺍﻟﻜﻠﻤﺔ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ ﻭﻫﻮ ﺷﻲﺀٌ ﻳﻜﻮﻥ ﻟﻠﻴﻬﻮﺩ ﺇﺫﺍ ﺃﺭﺍﺩ ﺭﺃ ُ‬
‫ﻛﻼﻡَﺭﺟ ﹴﻞ ﻣﻨﻬﻢ ﻧﻔﺨُﻮﺍ ﻋﻠﻴﻪ ﺑﺎﻟﺸﱠﺒﱡﻮﺭ ‪.‬‬
‫ﺣﺮﱘ ﺍﻟﻜﻼﻡ ﻟﺪﻯ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﻟﻴﺲ ﲢﺮ ُﱘ ﺍﻟﻜﻼﻡ ﻣﻦ ﺍﳊﺪﻭﺩ ﺍﻟﻘﺎﺋﻤﺔ ﰲ ﻛﺘﺒﻬﻢ ﻭﻟﻜﻦﱠ ﺍﳉﺎﹶﺛﻠِﻴ َﻖ ﻭﺭﺃﺱ‬
‫ﺕ ﻻ ﳝﻜُﻨﻬُﻤﺎ ﰲ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ﺣﺒﺲٌ ﻭﻻ ﺿﺮْﺏ ﻓﻠﻴﺲ ﻋﻨﺪﳘﺎ ﺇﻻﹼ ﺃ ﹾﻥ ﻳﻐﺮﱢﻣﺎ ﺍﳌﺎﻝ ﻭﻳُﺤﺮﱢﻣﺎ ﺍﻟﻜﻼﻡ ﻋﻠﻰ‬ ‫ﺍﳉﺎﻟﻮ ِ‬
‫ﺃﻥﱠ ﺍﳉﺎﺛﻠﻴﻖ ﻛﺜﲑﹰﺍ ﻣﺎ ﻳﺘﻐﺎﻓﻞ ﻋﻦ ﺍﻟﺮﱠﺟ ﹺﻞ ﺍﻟﻌﻈﻴ ﹺﻢ ﺍﻟﻘﺪْﺭ ﺍﻟﺬﻱ ﻟﻪ ﻣﻦ ﺍﻟﺴﱡﻠﻄﺎﻥ ﻧﺎﺣﻴﺔﹲ ﻭﻛﺎﻥ ﻃﻴﻤﺎﻧﻮ (‬
‫ﺭﺋﻴﺲ ﺍﳉﺎﺛﻠﻴﻖ ﻗ ْﺪ ﻫﻢﱠ ﺑﺘﺤﺮﱘ ﻛﻼﻡ ﻋَﻮ ٍﻥ ﺍﻟﻌﺒﺎﺩﻱﱢ ﻋﻨﺪﻣﺎ ﺑﻠﻐﻪ ﻣﻦ ﺍﲣﺎﺫ ﺍﻟﺴﱠﺮﺍﺭﻱ ﻓﺘﻮﻋّﺪﻩ ﻭﺣﻠﻒ ‪ :‬ﻟﺌﻦ ﻓﻌﻞ‬
‫ﺴﻠِﻤﻦﱠ ﻭﻛﻤﺎ ﺗﺮﻙ ﺍﻷﺷﻘﻴﻞ ﻭﻣﻴﺨﺎﻳﻴﻞ ﻭﺗﻮﻓﻴﻞ‬ ‫ﻟُﻴ ْ‬

‫َﺳ ْﻤ ﹶﻞ ﻋْﻴ ﹺﻦ ﻣَﻨْﻮﻳﻞ ﻭﰲ ﺣﻜﻤﻬﻢ ﺃﻥﱠ ﻣﻦ ﺃﻋﺎﻥ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺍﻟﺮﱡﻭﻡ ﻳﻘﺘﻞ ﻭﺇﻥ ﻛﺎﻥ ﺫﺍ ﺭﺃﻱ ﺳَﻤﻠﻮﺍ ﻋﻴﻨﻴﻪ ﻭﱂ‬
‫ﻳﻘﺘﻠﻮﻩ ﻓﺘﺮﻛﻮﺍ ُﺳﻨﱠﺘﻬﻢ ﻓﻴﻪ ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﺷﺄﻬﻧﻢ ﰲ ﻏﲑ ﺫﻟﻚ ﰲ ﻛﺘﺎﺑﻨﺎ ﻋﻠﻰ ﺍﻟﻨﱠﺼَﺎﺭﻯ ﻓﺈﻥ ﺃﺭﺩﺗﻪ ﻓﺎﻃﻠﺒ ْﻪ ﻫﻨﺎﻟﻚ‬
‫ﻕ ﺿﺎﺣِﻲ ﹺﺟ ﹾﻠﺪِﻫﺎ ** َﻷﺑَﺎ ﹶﻥ ِﻣ ْﻦ ﺁﺛﺎﺭﻫﻦﱠ‬
‫ﻣﻌﲎ ﺑﻴﺖ ﻻﺑﻦ ﺃﰊ ﺭﺑﻴﻌﺔ ﻭﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﺃﰊ ﺭﺑﻴﻌﺔ ‪ ) :‬ﹶﻟ ْﻮ َﺩﺏﱠ ﹶﺫﺭﱞ ﻓﻮ َ‬
‫ﳊﺪْﺭ ‪ :‬ﺍﻟﻮﺭﻡ ﻭﺍﻷﺛ ُﺮ ﻳﻜﻮﻥ ﻋﻦ ﺍﻟﻀﱠﺮْﺏ ‪.‬‬
‫ُﺣﺪُﻭ ُﺭ ( ﻭﺍ ﹶ‬

‫ﺍﻟﺘﺴﻤﻴﺔ ﺑﺎﻟﻨﻤﻞ‬
 ‫ﻭﻗﺪ ﻳﺴﻤﱠﻰ ﹺﺑَﻨﻤْﻠﺔ ﻭﻧُ َﻤﻴْﻠﺔ ﻭﻳﻜﺘﻨﻮﻥ ﻬﺑﺎ ﻭﺗﺴﻤﱠﻮﺍ ﺑ ﹶﺬ ﹴﺭّ ﻭﺍﻛﺘﻨﻮﺍ ﺑﺄﰊ ﺫﺭّ ﻭﻳﻘﺎﻝ ‪ :‬ﺳﻴﻒٌ ﰲ َﻣﺘْﻨ ِﻪ ﹶﺫﺭﱞ ﻭﻫﻮ ﹶﺫﺭﱢﻱﱡ‬
‫ﺍﻟﺴﱠﻴﻒ ‪٤‬‬

‫ﺃﺷﻌﺎﺭﰲ ﺻﻔﺔ ﺍﻟﺴﻴﻒ‬

‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺿﺒﻪ ‪ ) :‬ﺳﻘﻂ ﺑﻴﺘﲔ ﺍﻟﺸﻌﺮ ( ) ﻭﻗﺪ ﺃﻏﺪﻭ ﻣﻊ ﺍﻟﻔﺘﻴﺎ ** ﻥ ﺑﺎﳌﻨﺠﺮﺩ ﺍﻟﺘﺮ ( ) ﻭﺫﻯ ﺍﻟﱪﻛﺔ ﻛﺎﻟﺘﺎﺑﻮ **‬
‫ﺕ ﻭﺍﶈﺰﻡ ﻛﺎﻟﻘﺮ (‬

‫) ﺳﻘﻂ ‪ :‬ﺃﺭﺑﻌﺔ ﺃﺑﻴﺎﺕ ﻣﻦ ﺍﻟﺸﻌﺮ ( ) ﻣﻌﻲ ﻗﺎﺿﺒﺔ ﻛﺎﳌﻞ ** ﺡ ﰲ ﻣﺘﻨﻴﻪ ﻛﺎﻟﺬﺭ ( ) ﻭﻗﺪ ﺍﻋﺘﺴﺮ ﺍﻟﻀﺮﺏ ** ﺓ‬
‫ﺗﺜﲎ ﺷﻦ ﺍﻟﺸﺘﺮ ( ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) :‬ﺗﻜﺎﺩ ﺍﻟﺮﻳﺢ ﺗﺮﻣﻴﻬﺎ ﺻﺮﺍﺭﺍ ** ﻭﺗﺮﺟﻒ ﻹﻥ ﻳﻠﺜﻤﻬﺎ ﲬﺎﺭ ( ) ﻋﻠﻰ ﺻﻔﺤﺘﻴﻪ‬
‫ﻒ ‪ ) :‬ﻛﺄﻥ ﻣﺪ ﺏﱠ ﺍﻟﻨﱠ ْﻤ ﹺﻞ‬
‫ﺱ ﺑ ُﻦ ﺣﺠﺮ ﰲ ﺻﻔﺔ ﺍﻟﺴﱠ ْﻴ ِ‬
‫ﺑﻌﺪ ﺣﲔ ﺟﻼﺋﻪ ** ﻭﻳﺮﻋﺐ ﻗﻠﺒﻬﺎ ﺍﻟﺬﺭ ﺍﻟﺼﻐﺎﺭ ( ﻗﺎﻝ ﺃﻭ ُ‬
‫ﻼ(‬‫ﻑ ﺑﺮْﺩﹰﺍ ﻓﺄﺳْﻬ ﹶ‬
‫ﻳﺘﱠﹺﺒﻊُ ﺍﻟﺮﱡﺑﺎ ** ﻭﻣَﺪْﺭﺝ ﺫﺭّ ﺧﺎ َ‬

‫ﺍﻧﺘﻘﺎﻡ ﻋﻘﻴﻞ ﺑﻦ ﻋﻠﻔﺔ ﳑﻦ ﺧﻄﺐ ﺇﺣﺪﻯ ﺑﻨﺎﺗﻪ ﻗﺎﻝ ‪ :‬ﻭﺧﻄﺐ ﺇﱃ ﻋﻘﻴﻞ ﺑﻦ ﻋُﻠﱠﻔﺔ ﺑﻌﺾ ﺑﻨﺎﺗ ِﻪ ﺭﺟﻞﹲ ﻣﻦ ﺍﳊﹸﺮْﻗﺔ ﻣﻦ‬
‫ﺸ َﻮ ﹶﺓ ﺑﻄﻨِﻪ ‪.‬‬
‫ﺸﺪﱠﻩُ ﻗِﻤﺎﻃﹰﺎ ﻭﺩﻫﻦ ﺍﺳﺘﻪ ﺑ ُﺮﺏﱟ ﻭﻗﻤﻄُﻪ ﻭﻗﺮﱠﺑﻪ ﻣﻦ ﻗﺮﻳﺔ ﺍﻟﻨﱠﻤﻞ ﻓﺄﻛﻞ ﺍﻟﻨﻤ ﹸﻞ ﺣُ ْ‬ ‫ﺟُﻬﻴﻨﺔ ﻓﺄﺧﺬﻩ ﻓ َ‬
‫ﺖ َﺷﺰْﺭﺍ ( ) ﻧَﺰﻟﹾﻨﺎ ﻬﺑﺎ‬ ‫ﺴﻴّ ٍﺔ ** ﻣُﺪﺍ َﺧ ﹶﻠ ٍﺔ ﺃﺑﻮﺍﺑُﻬﺎ ﺑُﹺﻨَﻴ ْ‬
‫ﺷﻌﺮ ﻓﻴﻪ ﺫﻛﺮ ﺍﻟﻨﻤﻞ ﻭﻗﺎﻝ ﺫﻭ ﺍﻟﺮﻣﺔ ‪َ ) :‬ﻭ ﹶﻗﺮْﻳ ِﺔ ﻻ ﹺﺟﻦﱟ ﻭﻻ ﹶﺃَﻧ ِ‬
‫ﺚ ﺑﺪﺍ ﹴﺭ َﻫﻤﱡﻬﺎ ﺃﺷِﺐٌ ** ﺟﺜﹾﻞ‬
‫ﻣﺎ ﻧﺒﺘﻐﻲ ﻋﻨﺪﻫﺎ ﺍﻟ ِﻘﺮَﻯ ** ﻭﻟﻜﻨﱠﻬﺎ ﻛﺎﻧﺖ ﳌﻨﺰﻟﻨﺎ ﹶﻗﺪْﺭﺍ ( ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺘﺎﻫﻴﺔ ‪ ) :‬ﺃ ْﺧﹺﺒ ﹾ‬
‫ﺖ ** ﹶﻟﹺﺒ ﹶﻘ ْﺪ ﹺﺭ ﻣﺎ َﺗﻌْﻠﻮ ﹺﺑ ِﻪ ﺭَُﺗﺒُﻪ (‬
‫ﻉ ﻛﺜﲑﺓﹲ ﺷُ َﻌﺒُﻪ ( ) ﺇﻥﱠ ﺍﺳﺘﻬﺎﻧﺘﻬﺎ ﲟ ْﻦ ﺻﺮﻋ ْ‬
‫ﺍﻟ ﹸﻔﺮُﻭ ﹺ‬

‫ﺖ ﺍﻟﻨﻤ ﹺﻞ ﹶﻻ َﺧ ْﻴ َﺮ‬
‫ﺕ ﻟﻠﻨﱠﻤﻞ ﺃﺟﻨﺤﺔ ** ﺣﱴ ﻳﻄﲑ ﻓﻘ ْﺪ ﺩﻧﺎ ﻋﻄﺒﻪ ( ﻭﻗﺎﻝ ﺍﻟﺒﻌﻴﺚ ‪ ) :‬ﻭﻣﻮﻟﹰﻰ ﹶﻛَﺒ ْﻴ ِ‬
‫) ﻭﺇﺫﺍ ﺍﺳﺘﻮ ْ‬
‫ﺏ‬
‫ﻋﻨﺪﻩ ** ﳌﻮﻻﻩ ﺇﻻﹼ َﺳﻌْﻴﻪ ﺑﻨﻤﻴﻢ ( ﻗﺎﻝ ‪ :‬ﻭﻗﺪ ﲰﻌﺖ ﺑﻌﺾ ﺍﻷﻋﺮﺍﺏ ﻳﻘﻮﻝ ‪ :‬ﺇﻧ ُﻪ ﻟﻨﻤﺎﻡٌ ﳕﹾﻠﻲﱞ ﻋﻠﻰ ﻗﻮﳍﻢ ‪ :‬ﻛﺬ َ‬
‫ﺢ ﺍﻟﺬﱠﺭﱡ ﺳﺎﺭﻳًﺎ‬ ‫ﻋﻠﻲﱠ َﻧ ِﻤ ﹲﻞ ﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ ﺃ ﹾﻥ ﳜﱪﻭﺍ ﺃﻧﻪ ﳕﺎﻡ ﻭﻗﺎﻝ ﲪﻴﺪ ﺑﻦ ﺛﻮْﺭ ﰲ ﻬﺗﻮﻳﻦ ﻗ ﻮﱠﺓ ﺍﻟﺬﹼﺭّ ‪ ) :‬ﻣﻨﻌﱠﻤَﺔ ﻟﻮ ُﻳﺼْﺒ ُ‬
‫ﺖ ﻣﺪﺍﺭﺟُﻪ ﺩﻣﺎ ( ﻭﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰ ﻭﺟﻞ ‪ :‬ﹶﻓ َﻤ ْﻦ َﻳ ْﻌ َﻤ ﹾﻞ ﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ َﺧﻴْﺮﹰﺍ ﻳ َﺮﻩُ ﻭﻣ ْﻦ َﻳ ْﻌ َﻤ ﹾﻞ ﻣﺜﹾﻘﹶﺎﻝ‬
‫** ﻋﻠﻰ ﹺﺟ ﹾﻠﺪِﻫﺎ ﺑﻀّ ْ‬
‫ﲔ ﲝﺒﱠ ِﺔ ﻋﻨﺐ ﻗﺎﻟﺖ ‪:‬‬ ‫ﺼﺪﱠﻗ َ‬ ‫ﺖ ﲝﺒﱠ ِﺔ ﻋﻨﺐ ‪ :‬ﺃﺗ َ‬ ‫ﹶﺫﺭﱠ ٍﺓ ﺷﺮ‪‬ﺍ َﻳﺮَﻩ ﻗﺎﻝ ‪ :‬ﻭﻗﻴﻞ ﻟﻌﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﺎ ﻭﻗﺪ ﺗﺼﺪﱠﻗ ْ‬
‫ﺇﻥ ﻓﻴﻬﺎ ﳌﺜﺎﻗﻴﻞ ﹶﺫﺭّ ‪.‬‬

‫ﻀﺮﱡ ﻭﻻ ﻳﻨﻔ ُﻊ ﻳﻌﲏ ﺍﻟﻨﱠﻤﻞ ﻓﺰﻋﻢ‬

‫ﺡ ﻟﻪ ﺣﺎﻓﺮ ﻭﻟﻴﺲ ﻳ ُ‬
‫) ﻟﻐﺰ ﰲ ﺍﻟﻨّﻤْﻞ ( ﻭﳑّﺎ ﻗﻴﻞ ﰲ ﺍﻟﺸﱢﻌﺮ ﻣﻦ ﺍﻟﻠﱡﻐﺰ ‪ :‬ﻓﻤﺎ ﺫﹸﻭ ﺟﻨﺎ ﹴ‬
‫ﺃﻥﹼ ﻟﻠﻨﱠﻤﻞ ﺣﺎﻓﺮًﺍ ﻭﺇﻧﱠﻤﺎ ﳛﻔﹾﺮ ﺟُﺤﺮﻩ ﻭﻟﻴﺲ ﻳَﺤ ﹾﻔ ﹺﺮﻩُ ﺑﻔﻤﻪ ﺍﻟﺘﻌﺬﻳﺐ ﺑﺎﻟﻨﻤﻞ ﻭﻋﺬﹼﺏ ﻋُ َﻤﺮُ ﺑﻦ ﻫُﺒﲑﺓ ﺳﻌﻴﺪ ﺑﻦ ﻋﻤﺮﻭ‬
‫ﺢ ﺃﺑﺪﹰﺍ ﻓ ُﻤ ْﺮ ُﻫ ْﻢ ﺃﻥ ﻳﻨﻔﺨُﻮﺍ ﰲ ﺩُﺑُﺮﹺﻩ ﺍﻟﻨّﻤﻞ ﻓﻔﻌﻠﻮﺍ ﻓﻠﻢ ﻳﻔﻠﺢ‬
‫ﳊﺮَﺷﻲّ ﺑﺄﻧﻮﺍﻉ ﺍﻟﻌﺬﺍﺏ ﻓﻘﻴﻞ ﻟﻪ ‪ :‬ﺇﻥ ﺃﺭﺩﺕ ﺃﻻﹼ ﻳُ ﹾﻔ ِﻠ َ‬
‫ﺍﹶ‬
‫ﺑﻌﺪﻫﺎ ‪.‬‬

‫ﻣﺎ ﻳﺪﺧﺮ ﻗﻮﺗﻪ ﻣﻦ ﺍﳊﻴﻮﺍﻥ‬

‫ﻗﺎﻟﻮﺍ ‪ :‬ﻭﺃﺟﻨﺎﺱٌ ﻣﻦ ﺍﳊﻴﻮﺍﻥ َﺗﺪﱠﺧ ُﺮ ﻭﺗُﺸﺒﱠ ُﻪ ﰲ ﺫﻟﻚ ﺑﺎﻹﻧﺴﺎﻥ ﺫﻱ ﺍﻟﻌﻘﻞ ﻭﺍﻟﺮﱠ ﹺﻭﻳﱠﺔ ﻭﺻﺎﺣﺐ ﺍﻟﻨﱠﻈ ﹺﺮ ﰲ ﺍﻟﻌﻮﺍﻗﺐ‬
 ‫ﻭﺍﻟﺘﻔﻜﲑ ﰲ ﺍﻷﻣﻮﺭ ‪ :‬ﻣﺜ ﹸﻞ ﺍﻟﺬﹼﺭّ ﻭﺍﻟﻨّﻤﻞ ﻭﺍﻟﻔﺄﺭ ﻭﺍﳉﺮﺫﺍﻥ ﻭﺍﻟﻌﻨﻜﺒﻮﺕ ﻭﺍﻟﻨّﺤﻞ ﺇﻻﹼ ﺃﻥﱠ ﺍﻟﻨﺤﻞ ﻻ ﻳﺪﱠﺧﺮ ﻣﻦ‬
‫ﺖ ﳕﻠﹰﺔ ﰲ‬
‫ﺍﻟﻄﻌﺎﻡ ﺇﻻﹼ ﺟﻨﺴﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻭﻫﻮ ﺍﻟﻌﺴﻞ ‪ ) .‬ﺃﻛﻞ ﺍﻟﺬﱠﺭّ ﻭﺍﻟﻀﺒﺎﻉ ﻟﻠﻨﻤﻞ ( ﻭﺯﻋﻢ ﺍﻟﻴﻘﻄﺮﻱّ ﺃﻧّﻚ ﻟﻮ ﺃﺩ َﺧ ﹾﻠ َ‬
‫ﺟُﺤﺮ ﺫﺭﱟ ﻷﻛﻠﺘﻬﺎ ﺣﱴ ﺗﺄﰐ ﻋﻠﻰ ﻋﺎﻣّﺘﻬﺎ ﻭﺫﻛﺮ ﺃﻧﱠﻪ ﻗﺪ ﺟﺮﱠﺏ ﺫﻟﻚ ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﳌﻨﻄﻖ ‪ :‬ﺇﻥﱠ ﺍﻟﻀﱢﺒﺎﻉ ﺗﺄﻛﻞ‬
‫ﻉ ﺍﻟﻨّﻤﻞ ﻓﺘﻠﺤَﺲ ﺫﻟﻚ ﺍﻟﻨﱠﻤ ﹶﻞ ﺑﻠﺴﺎﻧﹺﻬﺎ‬
‫ﺖ ﺍﺟﺘﻤﺎ ﹺ‬
‫ﻼ ﺫﺭﻳﻌﹰﺎ ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﻀﱢﺒﺎﻉ ﺗﺄﰐ ﻗﺮﻳﹶﺔ ﺍﻟﻨﱠ ْﻤ ﹺﻞ ﰲ ﻭﻗ ِ‬ ‫ﺍﻟﻨﻤﻞ ﺃﻛ ﹰ‬
‫ﺑﺸﻬﻮ ٍﺓ ﺷﺪﻳﺪ ٍﺓ ﻭﺇﺭﺍﺩﺓ ﻗﻮﻳّﺔ ‪.‬‬

‫ﺃﻛﻞ ﺍﻟﻨﻤﻞ ﻟﻸﺭﺿﺔ‬

‫ﺖ ﻛﻞﱠ ﺷﻲ ٍﺀ ﳍﻢ ﻭﻻ ﺗﺰﺍ ﹸﻝ ﻛﺬﻟﻚ ﺣﱴ َﻳ ْﻨﺸُ َﻮ ﰲ‬

‫ﻗﺎﻟﻮﺍ ‪ :‬ﻭﺭﺑّﻤﺎ ﺃﻓﺴﺪﺕ ﺍﻷﺭﺿﺔ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻘﺮﻯ ﻣﻨﺎﺯﳍﻢ ﻭﺃﻛﻠ ْ‬
‫ﺗﻠﻚ ﺍﻟﻘﺮﻯ ﺍﻟﻨﱠﻤﻞ‬

‫ﰐ ﻋﻠﻰ ﺁﺧﺮﻫﺎ ﻭﻋﻠﻰ ﺃﻥﱠ ﺍﻟﻨﱠ ْﻤ ﹶﻞ ﺑﻌﺪ ﺫﻟﻚ ﺳﻴﻜﻮ ﹸﻥ ﻟﻪ ﺃﺫﻯ‬ ‫ﻓﻴﺴﻠﱢﻂ ﺍﻟﻠﹼﻪ ﺫﻟﻚ ﺍﻟﻨّﻤ ﹶﻞ ﻋﻠﻰ ﺗﻠﻚ ﺍﻷﺭَﺿﺔ ﺣﱴ ﺗﺄ ﹶ‬
‫ﺇﻻﹼ ﺃﻧﱠﻪ ﺩﻭ ﹶﻥ ﺍﻷﺭﺿ ِﺔ ﺗﻌﺪﱢﻳﹰﺎ ﻭﻣﺎ ﺃﻛﺜ َﺮ ﻣﺎ ﻳﺬ َﻫﺐُ ﺍﻟﻨﱠﻤﻞ ﺃﻳﻀﹰﺎ ﻣﻦ ﺗﻠﻚ ﺍﻟﻘﹸﺮﻯ ﺣﱴ ﺗﺘﻢﱠ ﻷﻫﻠﻬﺎ ﺍﻟﺴﱠﻼﻣﺔﹸ ﻣﻦ‬
‫ﺲ ﻓﹶﻨﺎﺅُﻫﺎ ﻷﻛ ﹺﻞ ﺍﻟﻨﱠ ْﻤ ﹺﻞ ﳍﺎ ﻭﻟﻜﻦﱠ‬
‫ﻼ ﻭﻟﻴ َ‬
‫ﲔ ﲨﻴﻌﹰﺎ ﻭﺯﻋﻢ ﺑﻌﻀُﻬﻢ ﺃﻥﱠ ﺗﻠﻚ ﺍﻷ َﺭﺿَﺔ ﺑﺄﻋﻴﺎﻬﻧﺎ ﺗﺴﺘﺤﻴﻞ َﻧ ْﻤ ﹰ‬‫ﺍﻟﻨﱠﻮﻋ ﹺ‬
‫ﺍﻷﺭﺿ ﹶﺔ ﻧﻔﺴَﻬﺎ‬

‫ﻣﺜﻞ ﰲ ﺍﻟﻨﻤﻞ‬

‫ﻗﺎﻝ ‪ :‬ﻭﺑﹺﺎﻟﻨﱠ ْﻤ ﹺﻞ ﻳُﻀﺮﺏ ﺍﳌﹶﺜﻞ ﻳﻘﺎﻝ ‪ :‬ﺟﺎﺅﻭﺍ ِﻣ ﹾﺜ ﹶﻞ ﺍﻟﻨﱠ ْﻤ ﹺﻞ ‪ .‬ﻭﺍﻟﺰﱢﻧْﺞ ﻧﻮﻋﺎﻥ ‪ :‬ﺃﺣﺪﳘﺎ ﻳﻔﺨَﺮ ﺑﺎﻟﻌﺪﺩ ﻭﻫﻢ ﻳﺴﻤﱠﻮﻥ‬
‫ﺏ ﺗﻜﹾﺒﻮ‬
‫ﱪ ﻭﹺﻋﻈﹶﻢ ﺍﻷﺑﺪﺍﻥ ﻭﻫﻢ ﻳﺴﻤﱠﻮﻥ ﺍﻟﻜﻼﺏ ﻭﺃﺣﺪﳘﺎ ﻳﻜﺒﻮ ﻭﺍﻵﺧﺮُ ﻳﻨﺒﻮ ﻓﺎﻟﻜﻼ ُ‬ ‫ﺍﻟﻨﱠﻤﻞ ﻭﺍﻵﺧَﺮ ﻳﻔﺨَﺮ ﺑﺎﻟﺼﱠ ﹺ‬
‫ﺕ ﺍﻷﺟﻨﺤﺔ ﻟﻪ ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﺸﺎﻋ ُﺮ ‪:‬‬
‫ﺏ ﻫﻼﻙ ﺍﻟﻨّ ْﻤ ﹺﻞ ﻧﺒﺎ ُ‬
‫ﻭﺍﻟﻨﱠﻤﻞ ﺗﻨﺒﻮ ‪ ) .‬ﺃﺟﻨﺤﺔ ﺍﻟﻨﱠﻤﻞ ( ﻗﺎﻝ ‪ :‬ﻭﻣﻦ ﺃﺳﺒﺎ ﹺ‬

‫ﺖ ﺍﻟﻌﺼﺎﻓﲑ ﻷﻬﻧﺎ‬
‫ﲑ ﻓ ﹶﻘ ْﺪ َﺩﻧَﺎ ﻋَﻄﺒُﻪ ﻭﺇﺫﺍ ﺻﺎ َﺭ ﺍﻟﻨﱠﻤﻞ ﻛﺬﻟﻚ ﺃﺧﺼَﺒ ِ‬
‫ﺕ ﻟﻠﻨّ ْﻤ ﹺﻞ ﺃﺟﻨﺤﺔﹲ ﺣﱴ َﻳ ِﻄ َ‬
‫ﻭﺇﺫﺍ ﺍﺳَﺘ َﻮ ْ‬
‫ﺗﺼﻄﺎﺩﻫﺎ ﰲ ﺣﺎﻝ ﻃﲑَﺍﻬﻧﺎ ‪.‬‬

‫ﻭﺳﻴﻠﺔ ﻟﻘﺘﻞ ﺍﻟﻨﻤﻞ‬

‫ﺖ ﺍﻷﺻﻔﺮ ﻭُﻳ َﺪﺱﱠ ﰲ ﺃﻓﻮﺍﻫﻬﺎ ﺍﻟﺸﱠﻌﺮ ﻭﻗﺪ ﺟﺮﱠﺑﻨﺎ‬

‫ﻗﺎﻟﻮﺍ ‪ :‬ﻭﺗُ ﹾﻘَﺘﻞﹸ ﺑﺄ ﹾﻥ ﻳﺼﺐﱠ ﰲ ﺃﻓﻮﺍﻩ ﺑﻴﻮﻬﺗﺎ ﺍﻟ ﹶﻘﻄِﺮﺍﻥ ﻭﺍﻟﻜِﱪﻳ ُ‬
‫ﺴﺦُ‬
‫ﻼ ﺍﻧﺘﻬﻰ ‪ ) .‬ﲨﻠﺔ ﺍﻟﻘﻮﻝ ﰲ ﺍﻟ ِﻘ ْﺮ ِﺩ ﻭﺍﳋِﻨﺰﻳﺮ ( ﻭﰲ ﺗﺄﻭﻳﻞ ﺍ ﹶﳌﺴْﺦ ﻭﻛﻴﻒ ﻛﺎﻥ ﻭﻛﻴﻒ ﻳُﻤ َ‬ ‫ﺫﻟﻚ ﻓﻮﺟﺪﻧﺎﻩ ﺑﺎﻃ ﹰ‬
‫ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺧﻠﻘﺘﻬﻤﺎ ﺩﻭ ﹶﻥ ﻛﻞﱢ ﺷﻲﺀ ﻭﻣﺎ ﻓﻴﻬﻤﺎ ﻣﻦ ﺍﻟﻌِﱪﺓ ﻭﺍﶈﻨﺔ ﻭﰲ ﺧﺼﺎﳍﻤﺎ ﺍﳌﺬﻣُﻮﻣﺔ ﻭﻣﺎ ﻓﻴﻬﻤﺎ ﻣﻦ ﺍﻷﻣُﻮ ﹺﺭ‬
‫ﺍﶈﻤﻮﺩﺓ ﻭﻣﺎ ﺍﻟﻔﹶﺼْﻞ ﺍﻟﺬﻱ ﺑﻴﻨﻬﻤﺎ ﰲ ﺍﻟﻨﱠﻘﺺ ﻭﰲ ﺍﻟ ﹶﻔﻀْﻞ ﻭﰲ ﺍﻟﺬﻡﱢ ﻭﰲ ﺍﳊﻤﺪ ‪.‬‬

‫ﺐ ﻭﺍﳊِﻤﺎﺭ‬
‫ﺕ ﻭﺍﻟﺬﹼﺭﱠ ﻭﺍﻟﻨﱠ ْﻤ ﹶﻞ ﻭﺍﻟﻜﻠ َ‬
‫ﻣﺎ ﺫﻛﺮ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞﱠ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻨﻜﺒﻮ َ‬
 ‫ﺽ ﻭﺍﳌﻌﺰ ﻭﺍﻟﻀﺄﻥ ﻭﺍﻟﺒﻘﺮﺓ‬ ‫ﺏ ﻭﺍﻟﺬﺋﺐ ﻭﺍﻟﻔِﻴ ﹶﻞ ﻭﺍﳋﻴﻞ ﻭﺍﻟﺒﻐﺎﻝ ﻭﺍﳊﻤﲑ ﻭﺍﻟﺒ ﹶﻘ َﺮ ﻭﺍﻟﺒﻌﻮ َ‬
‫ﻭﺍﻟﻨﱠﺤ ﹶﻞ ﻭﺍﳍﹸﺪﻫ َﺪ ﻭﺍﻟﻐُﺮﺍ َ‬
‫ﻼ ﰲ ﺍﻟﺬﱢﻟﱠﺔ ﻭﺍﻟﻀﱠﻌﻒ ﻭﰲ ﺍﻟﻮ ﻫْﻦ ﻭﰲ ﺍ ﹾﻟَﺒﺬﹶﺍ ِﺀ ﻭﺍﳉﻬﻞ ‪.‬‬‫ﻭﺍﻟﻨﻌﺠﺔ ﻭﺍﳊﻮﺕ ﻭﺍﻟﻨﱡﻮﻥ ﻓﺬﻛﺮ ﻣﻨﻬﺎ ﺃﺟﻨﺎﺳﹰﺎ ﻓﺠﻌﻠﻬﺎ ﻣﺜ ﹰ‬

‫ﻫﻮﺍﻥ ﺷﺄﻥ ﺍﻟﻘﺮﺩ ﻭﺍﳋﻨﺰﻳﺮ‬

‫ﺿ ﹰﺔ ﹶﻓﻤَﺎ ﹶﻓ ْﻮ ﹶﻗﻬَﺎ ﻓﻘﻠﱠﻠﻬَﺎ ﻛﻤﺎ ﺗﺮَﻯ ﻭَﺣﻘﹼﺮﻫﺎ‬ ‫ﻼ ﻣَﺎ َﺑﻌُﻮ َ‬ ‫ﺏ َﻣﹶﺜ ﹰ‬

‫ﻀ ﹺﺮ َ‬
‫ﻭﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞﱠ ‪ :‬ﺇﻥﱠ ﺍﻟﻠﹼ َﻪ ﹶﻻ ﻳَﺴْﺘَﺤْﻲ ﹶﺃ ﹾﻥ َﻳ ْ‬
‫ﻭﺿﺮﺏ ﻬﺑﺎ ﺍﳌﺜﻞ ﻭﻫﻮ ﻣﻊ ﺫﻟﻚ ﺟﻞﱠ ﻭﻋﻼ ﱂ ﳝﺴﺦ ﺃﺣﺪﹰﺍ ﻣﻦ َﺣﺸْﻮ ﺃﻋﺪﺍﺋﻪ ﻭﻋﻈﻤﺎﺋِﻬﻢ ﺑﻌﻮﺿﺔ ‪ .‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ ‪:‬‬
‫ﺨﻠﹸﻘﹸﻮﺍ ﺫﹸﺑَﺎﺑﹰﺎ َﻭﹶﻟﻮ ﺍ ْﺟَﺘ َﻤﻌُﻮﺍ ﹶﻟﻪُ ﻭَﺇ ﹾﻥ‬
‫ﺏ َﻣﹶﺜ ﹲﻞ ﻓﹶﺎ ْﺳَﺘ ِﻤﻌُﻮﺍ ﹶﻟﻪُ ﺇﻥﱠ ﺍﻟﱠﺬِﻳ َﻦ َﺗ ْﺪﻋُﻮ ﹶﻥ ِﻣ ْﻦ ﺩُﻭ ِﻥ ﺍﻟﻠﹼ ِﻪ ﹶﻟ ْﻦ َﻳ ْ‬
‫ﺱ ﺿُ ﹺﺮ َ‬
‫ﻳَﺎ ﹶﺃﻳﱡﻬَﺎ ﺍﻟﻨّﺎ ُ‬
‫ﻒ ﺍﻟﻄﱠﺎِﻟﺐُ ﻭَﺍﹶﳌ ﹾﻄﻠﹸﻮ ﺏُ ﺇﻧﱠﻤَﺎ ﻗﺮﱠﻉ ﺍﻟﻄﺎﻟﺐ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿ ﹺﻊ ﺑﺈﻧﻜﺎﺭﻩ‬ ‫ﺿﻌُ َ‬ ‫ﺴَﺘ ْﻨ ِﻘﺬﹸﻭُﻩ ِﻣﻨْﻪ َ‬‫ﺏ ﺷﻴﺌﹰﺎ ﹶﻻ َﻳ ْ‬ ‫ﺴﻠﹸ ْﺒﻬُﻢُ ﺍﻟ ﱡﺬﺑَﺎ ُ‬
‫َﻳ ْ‬
‫ﻒ‬
‫ﺿ ْﻌ ِ‬
‫ﻭﺿﻌﻔﻪ ﺇﺫ ﻋﺠﺰ ﺿﻌﻔﹸﻪ ﻋﻦ َ‬

‫ﺏ ﻻ ﺷﻲ َﺀ ﺃﺿ َﻌﻒُ ﻣﻨﻪ ﻭﻫﻮ ﺍﻟﺬﺑﺎﺏ ﰒﹼ ﻣﻊ ﺫﻟﻚ ﱂ ﳒﺪْﻩ ﺟﻞﱠ ﻭﻋﻼ ﹶﺫ ﹶﻛ َﺮ ﺃﻧﱠ ُﻪ ﻣﺴﺦ ﺃﺣﺪﹰﺍ ﺫﹸﺑﺎﺑﹰﺎ ‪ .‬ﻭﻗﺎﻝ ‪:‬‬ ‫ﻣﻄﻠﻮ ﹴ‬
‫ﲑ‬
‫ﻼ ﻋﻠﻰ ﺍﻟﺘّﺼﻐ ﹺ‬ ‫ﺕ ﹶﻓ َﺪﻝﱠ ﺑﻮﻫْﻦ ﺑﻴﺘِﻪ ﻋﻠﻰ ﻭﻫْﻦ َﺧﻠﹾﻘﻪ ﻓﻜﺎﻥ ﻫﺬﺍ ﺍﻟﻘﻮ ﹸﻝ ﺩﻟﻴ ﹰ‬ ‫ﺕ ﹶﻟَﺒْﻴﺖُ ﺍ ﹾﻟ َﻌ ْﻨ ﹶﻜﺒُﻮ ِ‬
‫ﻭَﺇﻥﱠ ﹶﺃ ْﻭ َﻫ َﻦ ﺍ ﹾﻟُﺒﻴُﻮ ِ‬
‫ﺖ ﺃﺣﺪﹰﺍ ﻣﻦ ﺃﻋﺪﺍﺋﻲ ﻋﻨﻜﺒﻮﺗﹰﺎ ‪.‬‬ ‫ﺨ ُ‬‫ﻭﺍﻟﺘّﻘﻠﻴﻞ ﻭﺇﳕﺎ ﱂ ﻳﻘﻞ ‪ :‬ﺇﻧﱢﻲ ﻣﺴ ْ‬
‫ﺚ ﻓﻜﺎﻥ ﰲ ﺫﻟﻚ ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺫﻡﱢ ﻃﺒﺎﻋﻪ‬ ‫ﺚ ﹶﺃ ْﻭ َﺗ ْﺘﺮُ ﹾﻛﻪُ َﻳ ﹾﻠ َﻬ ﹾ‬
‫ﺤ ِﻤ ﹾﻞ َﻋ ﹶﻠ ْﻴ ِﻪ َﻳ ﹾﻠ َﻬ ﹾ‬
‫ﺐ ﺇ ﹾﻥ َﺗ ْ‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ‪ :‬ﹶﻓ َﻤﹶﺜ ﹶﻠﻪُ ﹶﻛ َﻤﹶﺜ ﹺﻞ ﺍﻟﹾﻜ ﹾﻠ ﹺ‬
‫ﺖ ﺃﺣﺪﹰﺍ ﻣﻦ ﺃﻋﺪﺍﺋِﻲ ﻛﻠﺒﹰﺎ‬ ‫ﺨ ُ‬
‫ﺴﺮﱡ ِﻋِﻪ ﻭﺑَﺬﺍﺋِﻪ ﻭﻋﻦ ﺟﻬﻠﻪ ﰲ ﺗﺪﺑﲑﻩ ﻭﺗ ْﺮ ِﻛ ِﻪ ﻭﺃﺧْﺬﻩ ﻭﱂ ﻳﻘﻞ ﺇﱐ ﻣﺴ ْ‬ ‫ﻭﺍﻹﺧْﺒﺎﺭ ﻋﻦ ﺗ َ‬
‫ﻼ ﻋﻠﻰ‬ ‫‪ .‬ﻭﺫﻛﺮ ﺍﻟﺬﹼﺭﱠﺓ ﻓﻘﺎﻝ ‪ :‬ﹶﻓ َﻤ ْﻦ َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ َﺧﻴْﺮﹰﺍ َﻳ َﺮﻩُ َﻭ َﻣ ْﻦ َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ َﺷﺮّﹰﺍ َﻳ َﺮﻩُ ﻓﻜﺎﻥ ﺫﻟﻚ ﺩﻟﻴ ﹰ‬
‫ﺃﻧﱠﻪ ﻣﻦ ﺍﻟﻐﺎﻳﺎﺕ ﰲ ﺍﻟﺼﱢﻐَﺮ ﻭﺍﻟ ِﻘﻠﱠﺔ ﻭﰲ ِﺧﻔﱠﺔ ﺍﻟﻮﺯْﻥ ﻭﻗﻠﺔ (‬
‫ﺦ ﺃﺣﺪﹰﺍ ﻣِﻦ ﺃﻋﺪﺍﺋﻪ ﺫﺭّﺓ ﻭﺫﻛﺮ ﺍﳊِﻤﺎﺭ ﻓﻘﺎﻝ ‪ :‬ﹶﻛ َﻤﹶﺜ ﹺﻞ ﺍﳊِﻤﺎﺭ ﻳَﺤ ِﻤﻞﹸ ﹶﺃ ْﺳﻔﹶﺎﺭﹰﺍ ﻓﺠﻌﻠﻪ‬ ‫ﺴَ‬ ‫ﺍﻟﺮﺟﺤﺎﻥ ﻭﱂ ﻳﺬ ﹸﻛ ْﺮ ﺃﻧّﻪ ﻣ َ‬
‫ﺖ ﺃﺣﺪﹰﺍ ﻣﻦ ﺃﻋﺪﺍﺋﻲ ﲪﺎﺭﹰﺍ ﻭﻛﺬﻟﻚ‬‫ﺨ ُ‬‫ﻆ ﺍﻟﻄﱠﺒﻴﻌﺔ ﻭﱂ ﻳﻘ ﹾﻞ ﺇﻧﱢﻲ ﻣﺴ ْ‬
‫ﻼ ﰲ ﺍﳉﻬﻞ ﻭﺍﻟﻐﻔﻠﺔ ﻭﰲ ِﻗﻠﱠ ِﺔ ﺍﳌﻌﺮﻓ ِﺔ ﻭ ِﻏ ﹶﻠ ِ‬
‫ﻣﺜ ﹰ‬
‫ﲨﻴﻊ ﻣﺎ َﺧﻠﹶﻖ ﻭﺫﹶﻛ َﺮ ﻣﻦ ﺃﺻﻨﺎﻑ ﺍﳊﻴﻮﺍﻥ ﺑﺎﻟﺬﱠﻡﱢ ﻭﺍﳊﻤﺪ ‪.‬‬
‫ﻓﺄﻣﱠﺎ ﻏﲑ ﺫﻟﻚ ﳑّﺎ ﺫﻛﺮ ﻣﻦ ﺃﺻﻨﺎﻑ ﺍﳊﻴﻮﺍﻥ ﻓﺈﻧّﻪ ﱂ ﻳﺬﻛ ْﺮ ُﻩ ﺑﺬﻡﱟ ﻭﻻ ﻧﻘﺺ ﺑﻞ ﻗﺪ ﺫﻛﺮ ﺃﻛﹶﺜﺮَﻫﻦّ ﺑﺎﻷﻣﻮﺭ ﺍﶈﻤﻮﺩﺓ‬
‫ﺣﺘﱠﻰ ﺻﺎﺭ ﺇﱃ ﺫﻛﺮ‬

‫ﺏ ﺍﻟﻨﱠﺎﺱ ﺣﺎﻝ ﻭﻟﻮ ﱂ ﻳﻜﻦ ﺟﻌﻞ ﳍﻤﺎ ﰲ‬

‫ﺍﻟﻘﺮﺩ ﻓﻘﺎﻝ ‪َ :‬ﻭ َﺟ َﻌ ﹶﻞ ِﻣ ْﻨﻬُﻢُ ﺍ ﹾﻟ ِﻘ َﺮ َﺩ ﹶﺓ ﻭَﺍﻟﹾﺨﻨَﺎﺯﹺﻳ َﺮ ﻓﻠ ْﻢ ﻳﻜ ْﻦ ﳍﻤﺎ ﰲ ﻗﻠﻮ ﹺ‬
‫ﺻُﺪﻭﺭ ﺍﻟﻌﺎﻣّﺔ ﻭﺍﳋﺎﺻّﺔ ﻣﻦ ﺍﻟ ﹸﻘﺒْﺢ ﻭﺍﻟﺘﱠﺸﻮﻳﻪ ﻭﻧﺬﺍﻟ ِﺔ ﺍﻟﻨﱠﻔﺲ ﻣﺎ ﱂ ﳚﻌ ﹾﻠ ُﻪ ﻟﺸﻲ ٍﺀ ﻏﲑﳘﺎ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﳌﺎ ﺧﺼﱠﻬﻤﺎ‬
‫ﺴﺪُ ﻭﺃﻥﱠ ﺍﻷﻓﻌﻰ ﻭﺍﻟﱡﺜﻌْﺒﺎ ﹶﻥ ﻭﻋﺎﻣﱠ ﹶﺔ ﺍﻷﺣﻨﺎﺵ ﺃﺑ َﻐﺾُ‬
‫ﺏ ﺃﺷﺪﱡ ﻋﺪﺍﻭ ﹰﺓ ﻭﺃﺫﹰﻯ ﻭﺃﻓ َ‬ ‫ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺑﺬﻟﻚ ﻭﻗﺪ ﻋﻠﻤﻨْﺎ ﺃﻥﱠ ﺍﻟﻌﻘﺮ َ‬
‫ﺻﻮْﻟ ﹰﺔ ﻭﺃﻧﱠﻬﻢ ﻋﻦ ﺩﻓﻌﻬﻢ ﻟﻪ ﺃﻋﺠﺰ ﻭﺑﻐﻀَﻬﻢ ﻟﻪ ﻋﻠﻰ ﺣﺴﺐ ﻗ ﻮّﺗﻪ ﻋﻠﻴﻬﻢ‬ ‫ﺇﻟﻴﻬﻢ ﻭﺃﻗَﺘﻞﹸ ﳍﻢ ﻭﺃﻥﱠ ﺍﻷ َﺳ َﺪ ﺃ َﺷﺪﱡ َ‬
‫ﺦ ﺃﺣﺪﹰﺍ ﻣﻦ ﺃﻋﺪﺍﺋﻪ ﻋﻠﻰ ﺻﻮﺭﺓ ﺷﻲ ٍﺀ ﻣﻦ ﻫﺬﻩ‬ ‫ﺴَ‬‫ﺐ ﺳﻮ ِﺀ ﺃﺛﺮﻩ ﻓﻴﻬﻢ ﻭﱂ َﻧ َﺮﻩُ ﺗﻌﺎﱃ ﻣ َ‬
‫ﻭﻋﺠﺰﹺﻫﻢ ﻋﻨﻪ ﻭﻋﻠﻰ ﺣَﺴ ﹺ‬
‫ﺕ َﻭﺭْﺩﺍ ﹶﻥ ﺃﻭﱃ‬‫ﺍﻷﺻﻨﺎﻑ ﻭﻟﻮ ﻛﺎﻥ ﺍﻻﺳﺘﻨﺬﺍﻝﹶ ﻭﺍﻻﺳﺘﺜﻘﺎﻝﹶ ﻭﺍﻻﺳﺘﺴﻘﺎﻁﹶ ﺃﺭﺍﺩ ﻟﻜﺎﻥ ﺍﳌﺴﺦ ﻋﻠﻰ ﺻﻮﺭﺓ ﺑﻨﺎ ِ‬
‫ﺐ‬
‫ﳉ ْﺮ ﹺﺟﺴَﺔ ﺃﻭﱃ ﺑﺬﻟﻚ ﻭﻟﻮ ﻛﺎﻥ ﺇﱃ ﺍﻻﺳﺘﺼﻐﺎﺭ ﺫ َﻫ َ‬ ‫ﲑ ﺃﺭَﺍ َﺩ ﻟﻜﺎﻧﺖ ﺍﻟﺼﱡﺆﺍﺑﺔ ﻭﺍ ِ‬
‫ﲑ ﻭﺍﻟﺘﱠﺼْﻐ َ‬‫ﻭﺃﺣﻖّ ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﺘﱠﺤﻘ َ‬
‫ﺻ ﹺﻞ‬
‫ﺨﺮُﺝُ ﰲ ﹶﺃ ْ‬‫ﺠ َﺮ ﹲﺓ َﺗ ْ‬
‫ﺏ ﺃﻭﱃ ﺑﺬﻟﻚ ﻭﺍﻟﺪﱠﻟﻴﻞ ﻋﻠﻰ ﻗﻮﻟﻨﺎ ﻗﻮﻟﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ‪ :‬ﺇﻧّﻬﺎ َﺷ َ‬ ‫ﻟﻜﺎﻥ ﺍﻟﺬﹼﺭﱡ ﻭﺍﻟﻘﻤْﻞ ﻭﺍﻟﺬﱡﺑﺎ ُ‬
 ‫ﻂ ﻋﻠﻰ ﺻﻮﺭﺓ ﻭﻟﻜ ْﻦ ﳌﺎ ﻛﺎﻥ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ‬
‫ﺱ ﺭﺃ ﻭْﺍ ﺷﻴﻄﺎﻧﹰﺎ ﻗ ﱡ‬
‫ﺲ ﺃﻥ ﺍﻟﻨﱠﺎ َ‬
‫ﺱ ﺍﻟﺸﱠﻴَﺎ ِﻃﻴﹺﻦ ﻭﹶﻟْﻴ َ‬
‫ﳉﺤِﻴ ﹺﻢ ﻃﹶﻠ ُﻌﻬَﺎ ﹶﻛﹶﺄﻧﱠﻪُ ُﺭ ﺅُﻭ ُ‬
‫ﺍﹶ‬
‫ﺡ ﲨﻴ ﹺﻊ ﺻُﻮﺭ ﺍﻟﺸﱠﻴﺎﻃﲔ ﻭﺍﺳﺘﺴﻤﺎﺟَﻪ ﻭﻛﺮﺍﻫَﺘﻪُ ﻭﺃﺟﺮﻯ ﻋﻠﻰ ﺃﻟﺴﻨﺔ ﲨﻴﻌﻬﻢ‬ ‫ﻗﺪ ﺟﻌﻞ ﰲ ﻃِﺒﺎﻉ ﲨﻴﻊ ﺍﻷﻣﻢ ﺍﺳﺘﻘﺒﺎ َ‬
‫ﺏ ﺍﳌﺜﻞ ﰲ ﺫﻟﻚ ﺭﺟﻊ ﺑﺎﻹﳛﺎﺵ ﻭﺍﻟﺘّﻨﻔﲑ ﻭﺑﺎﻹﺧﺎﻓﺔ‬ ‫ﺿ ْﺮ َ‬

‫ﻭﺍﻟﺘﻘﺮﻳﻊ ﺇﱃ ﻣﺎ ﻗﺪ ﺟﻌﻠﻪ ﺍﻟﻠﹼﻪ ﰲ ﻃﺒﺎﻉ ﺍﻷ ﻭﱠﻟﲔ ﻭﺍﻵﺧِﺮﻳﻦ ﻭﻋﻨ َﺪ ﲨﻴ ﹺﻊ ﺍﻷﻣﻢ ﻋﻠﻰ ﺧﻼﻑ ﻃﺒﺎﺋﻊ ﲨﻴﻊ ﺍﻷﻣﻢ‬
‫ﺱ ﺍﻟﺸّﻴﺎﻃﲔ ﻧﺒﺎﺕ ﻧﺒﺖ ﺑﺎﻟﻴﻤﻦ ‪.‬‬ ‫ﻭﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﺃﺷﺒ ُﻪ ﻣِﻦ ﻗﻮ ﹺﻝ َﻣ ْﻦ ﺯ َﻋ َﻢ ﻣِﻦ ﺍﳌﻔﺴﱢﺮﻳﻦ ﺃﻥﹼ ﺭُﺅﻭ َ‬
‫ﺤﺮﱠﻣﹰﺎ َﻋﻠﹶﻰ ﻃﹶﺎ ِﻋ ﹴﻢ َﻳ ﹾﻄ َﻌﻤُﻪُ ﺇﻻﱠ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ َﻣ ْﻴَﺘ ﹰﺔ ﹶﺃ ْﻭ ﺩَﻣﹰﺎ‬ ‫ﻭﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﹼ ﻟﻨﺒﻴﱢﻪ ‪ :‬ﹸﻗ ﹾﻞ ﹶﻻ ﹶﺃ ﹺﺟﺪُ ﻓِﻴﻤﺎ ﺃﹸﻭ ِﺣ َﻲ ﺇﹶﻟﻲﱠ ُﻣ َ‬
‫ﻚ ﻏﹶﻔﹸﻮﺭٌ‬‫ﻍ َﻭ ﹶﻻ ﻋَﺎ ٍﺩ ﻓﹶﺈﻥﹼ َﺭﺑﱠ َ‬ ‫ﺿ ﹸﻄﺮﱠ ﹶﻏ ْﻴ َﺮ ﺑَﺎ ﹴ‬
‫ﺤ َﻢ ِﺧﻨْﺰﻳ ﹴﺮ ﻓﹶﺈﻧﱠُﻪ ﺭﹺﺟْﺲٌ ﹶﺃ ْﻭ ِﻓﺴْﻘﹰﺎ ﹸﺃ ِﻫﻞﱠ ِﻟ َﻐ ْﻴ ﹺﺮ ﺍﻟﻠﹼ ِﻪ ﹺﺑ ِﻪ ﹶﻓﻤَﻦ ﺍ ْ‬
‫ﺴﻔﹸﻮﺣﹰﺎ ﹶﺃ ْﻭ ﹶﻟ ْ‬
‫َﻣ ْ‬
‫ﺭَﺣﻴﻢ ﻓﺬﻛﺮ ﺃﻧﻪ ﺭﹺﺟْﺲٌ ﻭﺫﻛﺮ‬

‫ﺍﳋﻨﺰﻳﺮ‬

‫ﻑ ﺍﳊﺮﺍﻡ ﻭﺃﺑﺎﺡ ﻣﺎ ﻭﺭﺍﺀ ﺫﻟﻚ ﺍﻟﻘ ْﺮ َﺩ ‪ .‬ﻭﺻﺎﺭ‬

‫ﻭﻫﻮ ﺃﺣﺪ ﺍﳌﺴﻮﺥ ﻭﱂ ﻳﺬﻛﺮ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﱵ ﺃﺣﺼﻰ ﻓﻴﻬﺎ ﺃﺻﻨﺎ َ‬
‫ﲑ ﻣﻨﻬﻢ ﳛﺘﻤﻞ ﺍﳌﻌﺎﺭَﺿﺔ ‪ ) .‬ﺍﳋﻨﺰﻳﺮ ( ﻣﺴﺎﻭﺉ ﺍﳋﻨﺰﻳﺮ ﻓﻠﻮﻻ‬ ‫ﺑﻌﻀﻬﻢ ﺇﱃ ﲢﺮﳝﻪ ﻣﻦ ﺟﻬﺔ ﺍﳊﺪﻳﺚ ﻭﻫﻮ ﻋﻨﺪ ﻛﺜ ﹴ‬
‫ﺃﻥﱠ ﰲ ﺍﳋﻨﺰﻳﺮ ﻣﻌﻨًﻰ ﻣَﺘ ﹶﻘﺪﱢﻣﹰﺎ ﺳﻮﻯ ﺍﳌﺴﺦ ﻭﺳِﻮﻯ ﻣﺎ ﻓﻴِﻪ ﻣﻦ ﻗﺒﺢ ﺍﳌﻨﻈﺮ ﻭﺳَﻤﺎﺟﺔ ﺍﻟﺘﻤﺜﻴﻞ ﻭﻗﺒﺢ ﺍﻟﺼﻮﺕ ﻭﺃﻛﻞ‬
‫ﺍﻟ َﻌﺬِﺭﺓ ﻣﻊ ﺍﳋﻼﻑ ﺍﻟﺸﺪﻳﺪ‬

‫ﻕ ﺍﻟﺴﻤﺠﺔ ﻣﺎ ﻟﻴﺲ ﰲ ﺍﻟﻘﺮﺩ ﺍﻟﺬﻱ ﻫﻮ ﺷﺮﻳﻜﻪ ﰲ ﺍﳌﺴﺦ ﹶﻟﻤَﺎ ﹶﺫ ﹶﻛﺮَﻩ ﺩﻭﻧﻪ ﲢﺮﱘ ﺍﳋﻨﺰﻳﺮ‬ ‫ﻭﺍﻟﻠﱢﻮﺍﻁ ﺍﳌﻔﹾﺮﻁ ﻭﺍﻷﺧﻼ ﹺ‬
‫ﺏ ﱂ ﺗَﻜ ْﻦ ﺗﺄﻛ ﹸﻞ ﺍﻟﻘﹸﺮﻭ َﺩ ﻭﻛﺎﻥ ﻣﻦ ﺗﻨﺼﱠ َﺮ ﻣِﻦ ﻛﺒﺎﺭ ﺍﻟﻘﺒﺎﺋﻞ‬
‫ﰲ ﺍﻟﻘﺮﺁﻥ ﺩﻭﻥ ﺍﻟﻘﺮﺩ ﻭﻗﺪ ﺯﻋﻢ ﻧَﺎﺱٌ ﺃﻥﱠ ﺍﻟﻌﺮ َ‬
‫ﻭﻣﻠﻮﻛِﻬﺎ ﻳﺄﻛ ﹸﻞ ﺍﳋِﻨﺰﻳﺮ ﻓﺄﻇﻬﺮ ﻟﺬﻟﻚ ﲢﺮﳝ ُﻪ ﺇﺫ ﻛﺎﻥ ﻫﻨﺎ َﻙ ﻋﺎﻟﹶﻢٌ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﻛﺜﲑ ﻣﻦ ﺍﻷﺷﺮﺍﻑ ﻭﺍﻟﻮﺿﻌﺎﺀ ﻭ‬
‫ﺴ ِﻪ‬
‫ﺍﳌﻠﻮ ِﻙ ﻭﺍﻟﺴﱡﻮﻗﺔ ﻳﺄﻛﻠﻮﻧُﻪ ﺃﺷﺪﱠ ﺍﻷﻛﻞ ﻭﻳﺮﻏﹶﺒﻮﻥ ﰲ ﳊﻤﻪ ﺃﺷﺪّ ﺍﻟﺮﻏﺒﺔ ﻗﺎﻟﻮﺍ ‪ :‬ﻭﻷﻥﱠ ﳊﻢ ﺍﻟﻘﺮﺩ ﻳَﻨْﻬَﻰ ﻋﻦ ﻧﻔ ِ‬
‫ﺴﺘَﻄﺎﺏُ ﻭﻳﺘﻮﺍﺻَﻒ ﻭﺳَﺒﻴ ﹸﻞ ﳊﻢ ﺍﻟﻘﺮ ِﺩ ﻛﺴَﺒﻴ ﹺﻞ ﳊ ﹺﻢ‬ ‫ﻭﻳﻜﻔﻲ ﺍﻟﻄﺒﺎﺋ َﻊ ﰲ ﺍﻟﺰّﺟ ﹺﺮ ﻋﻨ ُﻪ ﹶﻏَﻨﺜﹸﻪ ﻭﳊﻢ ﺍﳋﻨﺰﻳﺮ ﳑّﺎ ﻳُ ْ‬
‫ﺍﻟﻜﻠﺐ ﺑﻞ ﻫﻮ ﺷﺮﱞ ﻣﻨ ُﻪ ﻭﺃﺧﺒَﺚ ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ﻟﻸَﺳﺪﻱﱢ ﺍﻟﺬﻱ ﻟِﻴ َﻢ ﺑﹺﺄﻛﻞ ﳊ ﹺﻢ ﺍﻟﻜﻠﺐ ‪ ) :‬ﻳﺎ ﻓﻘﻌﺴﻲﱡ ِﻟ ْﻢ‬
‫ﺖ ﳊﻤ ُﻪ ﻭ ﹶﻻ َﺩ َﻣ ْﻪ ﻭﻟﻴﺲ ﻳﺮﻳﺪ ﺑﻘﻮﻟﻪ ‪ :‬ﻟﻮ ﺧﺎﻓﻚ ﺍﻟﻠﹼﻪ ﻋﻠﻴ ِﻪ‬ ‫ﻚ ﺍﻟﻠﹼ ُﻪ ﻋﻠﻴ ِﻪ َﺣﺮﱠﻣ ْﻪ ( ﻓﻤﺎ ﺃ ﹶﻛ ﹾﻠ َ‬
‫ﺃ ﹶﻛ ﹾﻠﺘُﻪ ﻟِﻤ ْﻪ ** ﻟﻮ ﺧﺎﹶﻓ َ‬
‫ﺐ ﻋﻨ َﺪﻩُ ﳑﺎ ﻻ ﻳﺄﻛﻠﻪ ﺃﺣﺪ‬
‫ﺃﻥﹼ ﺍﻟﻠﹼﻪ ﳜﺎ ﹸﻓ ُﻪ ﻋﻠﻰ ﺷﻲ ٍﺀ ﺃﻭ ﳜﺎﻓﻪ ﻣﻦ ﺷﻲﺀ ﻭﻟﻜﻨﱠ ُﻪ ﳌﱠﺎ ﻛﺎ ﹶﻥ ﺍﻟﻜﻠ ُ‬

‫ﻒ‬
‫ﺐ ﻋﻠﻰ ﺃﻛﹾﻞ ﳊﻤﻪ ﺃﻥﱠ ﺍﻟﻠﹼﻪ ﻫﻮ ﺍﻟﺬﻱ ﱂ ﹶﳜ ْ‬
‫ﻑ َﻋﻠﹶﻰ ﹶﺃ ﹾﻛ ِﻠِﻪ ﺇﻻﹼ ﺍﳌﻀﻄﺮﱡ ﺟﻌﻞ ﺑﺪﻝ ﻗﻮﻟﻪ ‪ :‬ﺃ ِﻣ َﻦ ﺍﻟﻜﻠ ُ‬
‫َﻭ ﹶﻻ ُﻳﺨَﺎ ُ‬
‫ﺿﻌَﻪ ﻷﻥﱠ ﻫﺬﺍ ﺑﺎ ﺏٌ ﻳﺪﺧﻞ ﰲ ﺑﺎﺏ ﺍﻟﺪﱢﻳﻦ‬
‫ﺏ ﻋﻠﻴﻪ ﻭﻻ َﺗﺘﱠﺒ َﻊ ﺍﻟﻮﻫ ُﻢ ﻣﻮﺍ ِ‬
‫ﺫﻟﻚ ﻓﻴﺤﺮﱢﻣﻪ ﻭﻫﺬﺍ ﳑّﺎ ﻻ ﺗﻘﻒ ﺍﻷﻋﺮﺍ ُ‬
‫ﻓﻴﻤﺎ ﻳُﻌﺮَﻑ ﺑﺎﻟﻨﱠﻈﺮ ‪.‬‬
‫ﻣﺎ ﻗﻴﻞ ﰲ ﺟﻮﺩﺓ ﳊﻮﻡ ﺍﻟﻜﻼﺏ ﻭﻗﺪ ﻳﺄﻛﻞ ﺃﺟْﺮﺍ َﺀ ﺍﻟﻜﻼﺏ ﻧﺎﺱٌ ﻭﻳﺴﺘﻄﻴﺒﻮﻬﻧﺎ ﻓﻴﻤﺎ ﻳﺰﻋﻤﻮﻥ ﻭﻳﻘﻮﻟﻮﻥ ‪ :‬ﺇﻥﹼ ﺟﺮﻭ‬
‫ﺍﻟﻜﻠﺐ ﺃﲰ ُﻦ ﺷﻲ ٍﺀ ﺻﻐﲑﹰﺍ ﻓﺈﺫﺍ ﺷﺐﱠ ﺍﺳﺘﺤﺎﻝ ﳊﻤﻪ ﻛﺄﻧﱠﻪ ﻳﺸﺒّﻪ ﺑﻔﺮﺥ ﺍﳊﻤﺎﻡ ﻣﺎﺩﺍﻡ ﻓﺮﺧﹰﺎ ﻭﻧﺎﻫﻀﹰﺎ ﺇﹺﱃ ﺃﻥ‬
‫ﻳﺴﺘﺤﻜﻢ ﻭﻳﺸﺘﺪّ ﺫﻛﺮ ﻣﻦ ﻳﺄﻛﻞ ﺍﻟﺴﻨﺎﻧﲑ ﻭﻣﺎ ﺃﻛﺜﺮ ﻣﻦ ﻳﺄﻛﻞ ﺍﻟﺴﱠﻨﺎﻧﲑ ﻭﺍﻟﺬﻳﻦ ﻳﺄﻛﻠﻮﻬﻧﺎ ﺻِﻨﻔﺎﻥ ﻣﻦ ﺍﻟﻨﺎﺱ ‪:‬‬
‫ﺃﺣﺪﳘﺎ ﺍﻟﻔﱴ ﺍﳌﻐﺮﻭﺭ ﺍﻟﺬﻱ ﻳﻘﺎﻝ ﻟﻪ ﺃﻧﺖ ﻣﺴﺤﻮﺭ ﻭﻳﻘﺎﻝ ﻟﻪ ‪ :‬ﻣﻦ ﺃﻛﻞ ِﺳﻨّﻮﺭﹰﺍ ﺃﺳﻮ َﺩ ﻬﺑﻴﻤﹰﺎ ﱂ ﻳﻌ َﻤ ﹾﻞ ﻓﻴﻪ ﺍﻟﺴﺤﺮ‬
 ‫ﻓﻴﺄﻛﻠﻪ ﻟﺬﻟﻚ (‬
‫ﻉ ﲟﺴﺘﻘ ِﺬ ﹴﺭ ﻣﺎ ﺍﺳﺘﻄﺎﺑﻪ‬
‫ﻚ ﻭﻋﺼﺮﻩ ﺃﺫﻫﺐ ﺍﳌﺎ ُﺀ ﺯُﻫُﻮﻣَﺘﻪ ﻭ ﹾﱂ ﻳﻜﻦ ﺫﻟﻚ ﺍﳌﺨﺪﻭ ُ‬
‫ﻓﺈﺫﺍ ﺃﻛﻠﻪ ﳍﺬﻩ ﺍﻟﻌﻠﱠﺔ ﻭﻗﺪ ﻏﺴﻞ ﺫِﻟ َ‬
‫ﻭﻟﻌﻠﹼ ُﻪ ﺃﻳﻀﹰﺎ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻴﻪ ﺿﺮ ﺏٌ ﻣﻦ ﺍﻟﻄﱠﻌﺎﻡ ﻓﻮﻕ ﺍﻟﺬﻱ ﻫﻮ ﻓﻴﻪ ﻓﺈﺫﺍ ﺃﻛﻠﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺸﱠﺮﻁ ﻭﺩﺑّﺮ ﻫﺬﺍ ﺍﻟﺘﺪﺑﲑ‬
‫ﻭﱂ ﻳﻨﻜﺮﻩ ﻋﺎﻭﺩﻩ ﻓﺈﺫﺍ ﻋﺎﻭﺩﻩ ﺻﺎﺭ ﺫﻟﻚ ﺿَﺮﺍﻭﹰﺓ ﻟﻪ ‪.‬‬

‫ﺼﺒُﻮﻥ ﺍﳌﺼﺎﺋﺪ ﻟﻠﺴﱠﻨﺎﻧﲑ ﺍﻟﱵ ﻳُﻠﻘﱠ ْﻮ ﹶﻥ ﻣﻨﻬﺎ ﰲ ﲪﺎﻣﻬﻢ ﻭﺭﺑﱠﻤﺎ‬ ‫ﻭﺍﻟﺼﱢﻨﻒ ﺍﻵﺧﺮ ﺃﺻﺤﺎﺏ ﺍﳊﻤﺎﻡ ﻓﻤﺎ ﺃﻛﺜﺮ ﻣﺎ ﻳﻨ ِ‬
‫ﻉ ﻗﺘْﻠﻪ ﻭﻳﺬَﺑﺤُﻪ ﻓﺈﺫﺍ ﻓﻌﻞ ﺫﻟﻚ‬
‫ﻁ ﺍﻟﺴﱢﻤﻦ ﻓﻴﺪ ُ‬ ‫ﻀﺒُﻪُ ﻋﻠﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺴﱢﻨﱠﻮﺭ ﻣُﻔ ﹺﺮ ﹶ‬
‫ﺻﺎﺩﻑ ﻏﻴﻆ ﺃﺣﺪﻫﻢ ﻭ َﺣَﻨﻘﹸﻪ َﻭ ﹶﻏ َ‬
‫ﻣﺮﱠ ﹰﺓ ﺃﻭ ﻣﺮﺗﲔ ﺻﺎﺭ ﺿﺮﺍﻭﹰﺓ ﻋﻠﻴﻬﺎ ﻭﻗﺪ ﻳﺘ ﹶﻘﺰﱠﺯ ﺍﻟﺮﱠﺟ ﹸﻞ ﻣﻦ ﺃﻛﻞ ﺍﻟﻀّﺐﱢ ﻭﺍﻟ ﻮَﺭَﻝ ﻭﺍﻷﺭﻧﺐ ﻓﻤﺎ ﻫﻮ ﺇﻻﱠ ﺃ ﹾﻥ ﻳﺄﻛﹸﻠﻪ‬
‫ﺾ ﺍﳊﺎﺟﺔ ﺣﱴ ﺻﺎﺭ ﺫﻟﻚ ﺳﺒﺒﹰﺎ ﺇﱃ ﺃﻛﻠﻬﺎ ﺣﱴ ﻳﺼﲑ ﻬﺑﻢ ﺍﳊﺎﻝ ﺇﱃ ﺃﻥ ﻳﺼﲑﻭﺍ‬ ‫ﺾ ﺍﻟﺘﱠﺠﺮﹺﺑﺔ ﺃﻭ ﻟﺒﻌ ﹺ‬
‫ﻣﺮﱠ ﹰﺓ ﻟﺒﻌ ﹺ‬
‫ﺐ ﻓﻴﻬﺎ ﻣﻦ ﺃﻫﻠﻬﺎ ﻃﻴﺐ ﳊﻢ ﺍﳉﺮﺍﺩ ﻭﻫﺎ ﻫﻨﺎ ﻗﻮﻡٌ ﻻ ﻳﺄﻛﻠﻮﻥ ﺍﳉﺮﺍ َﺩ ﺍﻷﻋﺮﺍﰊّ ﺍﻟﺴﻤﲔ ﻭﳓﻦ ﻻ ﻧﻌﺮﻑ ﻃﻌﺎﻣﹰﺎ‬ ‫ﺃﺭﻏ َ‬
‫ﺕ ﻋﻠﻰ ﺷﺒﻴ ٍﻪ ﻬﺑﺬﺍ ﺍﻟﺘﺮﺗﻴﺐ ﻭﳍﺬﻩ ﺍﻟﻌﻮﺍﺭﺽ ﺃﻛﻞ ﺍﻷﻓﺎﻋﻲ ﻭﺍﳊﻴﺎﺕ‬ ‫ﺐ ﻣﻨﻪ ﻭﺍﻷﻋﺮﺍﺏ ﺇﻧﱠﻤﺎ ﻳﺄﻛﻠﻮﻥ ﺍﳊﻴﱠﺎ ِ‬ ‫ﺃﻃﻴ َ‬
‫ﺕ ﻭﺍﻷﻓﺎﻋ َﻲ ﺗﺆﻛﻞ ﻧﹺﻴﹶﺌﹰﺔ ﻭﻣﻄﺒﻮﺧﺔ ﻭﻣﺸﻮﻳﱠﺔ ﻭﹶﺃﻧﱠﻬَﺎ ﺗﻐﺬﹸﻭ‬
‫ﺾ ﺍﻷﻃﺒﱠﺎﺀ ﻭﺍﻟﻔﻼﺳﻔﺔ ﺃﻥﱠ ﺍﳊﻴﱠﺎ ِ‬ ‫ﻭﺯﻋﻢ ﺑﻌ ُ‬

‫ﺭﺅﺑﺔ ﻭﺃﻛﻞ ﺍﳉﺮﺍﺫﻥ ﻭﺯﻋﻢ ﺃﺑﻮ ﺯﻳﺪ ﺃﻧﱠﻪ ﺩﺧﻞ ﻋﻠﻰ ﺭﺅﺑﺔ ﻭﻋﻨﺪﻩ ﺟﹺﺮﺫﺍ ﹲﻥ ﻗﺪ َﺷﻮَﺍ ُﻫﻦّ ﻓﺈﺫﺍ ﻫﻮ ﻳﺄﻛﻠﻬﻦﱠ ﻓﺄﻧﻜﺮ‬
‫ﺏ ﻭﺃﻃَﻴﺐُ ﻷﻬﻧﺎ ﻋﻨﺪﻛﻢ ﺗﺄ ﹸﻛ ﹸﻞ ﺍﳋﺒ َﺰ ﻭﺍﻟﺘﻤﺮَ ﻭﺃﺷﺒﺎ َﻩ ﺫﻟﻚ‬ ‫ﺫﻟﻚ ﻋﻠﻴﻪ ﻓﻘﺎﻝ ﺭﺅﺑﺔ ‪ُ :‬ﻫﻦّ ﺧﲑٌ ﻣﻦ ﺍﻟﲑﺍﺑﻴ ﹺﻊ ﻭﺍﻟﻀﱢﺒﺎ ﹺ‬
‫ﺕ ﰲ ﺍﻟﺼﱡﺪﻭﺭ ﻣﻦ ﺟﻬﺔ ﺍﻟﺴﱡﻤﻮﻡ ﻟﻜﺎﻧﺖ ﺟﻬﺔ ﺍﻟﺘﻘﺬﱡﺭ ﺃﺳﻬ ﹶﻞ ﺃﻣﺮﹰﺍ ﻣﻦ‬ ‫ﻭﻛﻔﺎﻙ ﺑﺄﻛﻞ ﺍﳉﺮﺫﺍﻥ ﻭﻟﻮﻻ ﻫﻮﻝ ﺍﳊﻴﱠﺎ ِ‬
‫ﺍﳉﺮﺫﺍﻥ ﺃﻛﻞ ﺍﻟﺬﺑﺎﻥ ﻭﺍﻟﺰﻧﺎﺑﲑ ﻭﻧﺎﺱٌ ﻣﻦ ﺍﻟﺴﱡﻔﺎﻟﺔ ﻳﺄﻛﻠﻮﻥ ﺍﻟﺬﹼﺑﱠﺎﻥ ﻭﺃﻫ ﹸﻞ ﺧُﺮﺍﺳﺎ ﹶﻥ ﻳُﻌﺠَﺒﻮﻥ ﺑﺎﲣﺎﺫ ﺍﻟَﺒﺰْﻣﺎ ﻭَﺭ ِﺩ ﻣﻦ‬
‫ﲔ ﺭﻳﺢ‬
‫ﺲ ﺑﲔ ﺭﻳﺢ ﺍﳉﹶﺮﺍ ِﺩ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﺸﻮﻳﱠ ﹰﺔ ﻭﺑ َ‬
‫ﺏ ﺍﳉﺮﺍ ِﺩ ﺍﻷﻋﺮﺍﰊﱢ ﺍﻟﺴﻤﲔ ﻭﻟﻴ َ‬ ‫ﻓِﺮﺍﺥ ﺍﻟﺰﱠﻧﺎﺑﲑ ﻭﻳﻌﺎﻓﻮﻥ ﺃﺫﻧﺎ َ‬
‫ﺏ ﻣﺸْﻮﻳﱠ ﹰﺔ ﻓﺮﻕ ﻭﺍﻟﻄﱠ ْﻌ ُﻢ ﺗﺒﻊٌ ﻟﻠﺮﺍﺋِﺤﺔ ‪ :‬ﺧﺒﻴﺜﹸﻬﺎ ﳋﺒﻴﺜﻬﺎ ﻭﻃﻴﱢﺒﻬﺎ ﻟﻄﻴّﺒﻬﺎ ﻭﻗﺪ ﺯﻋﻢ ﻧﺎﺱٌ ﳑﻦ ﻳﺄﻛﻠﻮﻥ‬
‫ﺍﻟﻌﻘﺎ ﹺﺭ ﹺ‬
‫ﺏ ﻣﺸﻮﻳﱠﺔ ﻭﻧﻴﺌ ﹰﺔ ﺃﻬﻧﺎ ﻛﺎﳉﺮﺍﺩ ﺍﻟﺴﱢﻤﺎﻥ‬ ‫ﺍﻟﻌﻘﺎﺭ َ‬

‫ﺥ ﺍﻟﺰﱠﻧﺎﺑﲑ ﻟﻴﺄﻛﻠﻬﺎ ﻭﻓﺮﺍﺧُﻬﺎ ﺿﺮﺏٌ ﻣﻦ ﺍﻟﺬﱡﺑﺎﻥ ‪.‬‬

‫ﻭﻛﺎﻥ ﺍﻟﻔﻀ ﹸﻞ ﺑ ُﻦ ﳛﲕ ﻳﻮﺟﱢﻪ ﺧﺪ َﻣﻪُ ﰲ ﻃﻠﺐ ﻓﺮﺍ ﹺ‬
‫ﺃﻛﻞ ﳊﻮﻡ ﺍﻟﱪﺍﺫﻳﻦ (‬
‫ﺱ ﹺﺑ ْﺮﺫﹶﻭ ٍﻥ‬
‫ﺐ ﻣﻦ ﺭﺃ ﹺ‬
‫ﻓﺄﻣﱠﺎ ﳊﻮﻡ ﺍﻟﱪﺍﺫﻳﻦ ﻓﻘﺪ ﻛﺜﹸﺮ ﻋﻠﻴﻨﺎ ﻭﻓﻴﻨﺎ ﺣﱴ ﺃﹺﻧﺴْﻨﺎ ﺑﻪ ﻭﺯﻋﻢ ﺑﻌﻀﻬﻢ ﺃﻧﱠﻪ ﱂ ﻳﺄﻛ ﹾﻞ ﺃﻃﻴ َ‬
‫ﳉﺪَﺍ َﺀ ﻭﺍﻟﺪﱠﺟﺎﺝ ﻭﻳﻘﺪﱢﻣﻮﻥ ﺍﻷﺳﺮﺍﻡَ ﺃﻛﻞ ﺍﻟﺴﺮﺍﻃﲔ ﻭﳓﻮﻫﺎ ﻭﻣِﻦ‬ ‫ﻭﺳُﺮﱠﺗِﻪ ﻓﺄﻣّﺎ ﺍﻟﺴﱡﺮﱠﹸﺓ ﻭﺍ ﹶﳌ ْﻌﺮَﻓﺔ ﻓﺈﻬﻧﻢ ﻳﺰﺍﺣِﻤﻮﻥ ﻬﺑﺎ ﺍ ِ‬
‫ﻼ ﺫﺭﻳﻌﹰﺎ ﻓﺄﻣﺎ ﺍﻟﺮﻕ ﻭﺍﻟﻜﻮﺳﺞ ﻓﻬﻮ ﻣﻦ ﺃﻋﺠﺐ ﻃﻌﺎﻡ ﺍﻟﺒﺤْﺮﻳﱢﲔ ﻭﺃﻫﻞ ﺍﻟﺒَﺤﺮ‬ ‫ﺃﺻﺤﺎﺑﻨﺎ ﻣَﻦ ﻳﺄﻛﻞ ﺍﻟﺴﺮﺍﻃﲔ ﺃﻛ ﹰ‬
‫ﻳﺄﻛﻠﻮﻥ ﺍﻟﺒﻠﺒﻞ ﻓﻬﻮ ﺍﻟﻠﹼﺤﻢ ﺍﻟﺬﻱ ﰲ ﺟﻮﻑ ﺍﻷﺻﺪﺍﻑ ﻭﺍﻷﻋﺮﺍﰊﱡ ﺇﺫﺍ ﻭﺟﺪ ﺃﺳﻮ َﺩ ﺳﺎﳋﹰﺎ ﺭﺃﻯ ﻓﻴ ِﻪ ﻣﺎ ﻻ ﻳﺮﻯ‬
‫ﺻﺎﺣﺐ ﺍﻟﻜﺴﻤﲑ ﰲ ﻛﺴﻤﲑﻩ ‪.‬‬

‫ﺏ ﺍﳉﹸﺒْﻦ ﺍﻟﺮﱠﻃ ﹺ‬
‫ﺐ ﺑﺎﻷﻫﻮﺍ ﹺﺯ ﻭﻗﺮﺍﻫﺎ ﻳﺄﺧﺬﻭﻥ‬ ‫ﺖ ﻣﻦ ﺍﻟﻨﺎﺱ ﺃﻧﱠﻪ ﺭﺃﻯ ﺃﺻﺤﺎ َ‬
‫ﺃﻛﻞ ﺩﻳﺪﺍﻥ ﺍﳉﱭ ﻭ َﺧﺒﱠﺮﱐ ﻛﻢ ِﺷ ﹾﺌ َ‬
 ‫ﻂ ﺭَﺍﺣﺘِﻪ ﰒﱠ‬
‫ﺍﻟِﻘﻄﻌ ﹶﺔ ﺍﻟﻀﱠﺨﻤ ﹶﺔ ﻣﻦ ﺍﳉﺒْﻦ ﺍﻟﺮﱠﻃﺐ ﻭﻓﻴﻬﺎ ﻛﻜﻮﺍﺀ ﺍﻟﺰﻧﺎﺑﲑ ﻭﻗﺪ ﺗﻮﻟﱠ َﺪ ﻓﻴﻬﺎ ﺍﻟﺪﱢﻳﺪﺍﻥ ﻓﻴﻨﻔﻀﻬﺎ ﻭ ْﺳ ﹶ‬
‫ﺐ ﻣﻨﻪ ‪.‬‬‫ﻳﻘ َﻤﺤُﻬﺎ ﰲ ﻓﻴ ِﻪ ﻛﻤﺎ ﻳﻘ َﻤﺢُ ﺍﻟﺴﱠﻮﻳﻖ ﻭﺍﻟﺴﱡﻜﱠﺮ ﺃﻭ ﻣﺎ ﻫﻮ ﺃﻃﻴ ُ‬
‫ﺫﻛﺮﺑﻌﺾ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺬﺍﺏ ﻭﻗﺪ ﺧﺒﱠﺮ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻋﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱢﻘﻢ ﻭﻣﺎ ﺃﻧﺰﻝ ﺍﻟﻠﹼ ُﻪ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﻭﻣﺎ ﺃﺧﺬ ﻣﻦ‬
‫ﺤﺔﹸ َﻭ ِﻣ ْﻨ ُﻬ ْﻢ‬
‫ﺍﻟﺸﻜﻞ ﻭﺍﳌﻘﺎﺑﻼﺕ ﻓﻘﺎﻝ ‪ :‬ﹶﻓﻜﹸﻼًّ ﹶﺃ َﺧ ﹾﺬﻧَﺎ ﹺﺑ ﹶﺬ ْﻧﺒﹺﻪ ﹶﻓ ِﻤ ْﻨ ُﻬ ْﻢ َﻣ ْﻦ ﹶﺃ ْﺭ َﺳﻠﹾﻨﺎ َﻋ ﹶﻠ ْﻴ ِﻪ ﺣَﺎﺻِﺒﹰﺎ َﻭ ِﻣ ْﻨ ُﻬ ْﻢ َﻣ ْﻦ ﹶﺃ َﺧ ﹶﺬﺗْﻪُ ﺍﻟﺼﱠ ْﻴ َ‬
‫ﻚ‬
‫ﻒ ﻓﹶﻌ ﹶﻞ َﺭﺑﱡ َ‬ ‫ﺽ َﻭ ِﻣ ْﻨ ُﻬ ْﻢ َﻣ ْﻦ ﹶﺃ ﹾﻏ َﺮ ﹾﻗﻨَﺎ ﻭﻗﺎﻝ ‪ :‬ﹶﺃﹶﻟ ْﻢ َﺗ َﺮ ﹶﻛْﻴ َ‬ ‫ﺴ ﹾﻔﻨَﺎ ﹺﺑ ِﻪ ﺍ َﻷ ْﺭ َ‬
‫َﻣ ْﻦ َﺧ َ‬

‫ﺤﺠَﺎ َﺭٍﺓ ِﻣ ْﻦ ِﺳﺠﱢﻴ ﹴﻞ ﻭﻟﻴﺲ‬

‫ﻀﻠِﻴ ﹴﻞ ﻭَﺃﺭ َﺳ ﹶﻞ َﻋ ﹶﻠﻴْﻬ ْﻢ ﹶﻃﻴْﺮﹰﺍ ﹶﺃﺑَﺎﺑﹺﻴ ﹶﻞ َﺗ ْﺮﻣِﻴﻬ ْﻢ ﹺﺑ ِ‬
‫ﺠ َﻌ ﹾﻞ ﹶﻛ ْﻴ َﺪ ُﻫ ْﻢ ﰲ َﺗ ْ‬
‫ﺏ ﺍ ﹾﻟﻔِﻴ ﹺﻞ ﹶﺃﹶﻟ ْﻢ َﻳ ْ‬
‫ﹺﺑﹶﺄﺻْﺤﺎ ﹺ‬
‫ﻑ ﺷﻲﺀٌ ﺃﺑﻠ ﹸﻎ ﰲ ﺍﳌﹸﺜﹾﻠﺔ ﻭﺍﻟﺸﱡﻨْﻌ ِﺔ ﳑﱠﻦ ﺟَﻌ ﹶﻞ ﻣﻨﻬﻢ ﺍﻟﻘ َﺮﺩَﺓ ﻭﺍﳋﻨﺎﺯﻳﺮ ﻓﺎﳋﻨﺰﻳﺮ ﻳﻜﻮﻥ ﺃﻫﻠﻴﹰﺎ ﻭﻭﺣﺸﻴﹰﺎ‬ ‫ﻣﻦ ﻫﺬﻩ ﺍﻷﺻﻨﺎ ِ‬
‫ﻛﺎﳊﻤﲑ ﻭﺍﻟﺴﱠﻨﺎﻧﲑ ﳑﺎ ﻳﻌﺎﻳﺶ ﺍﻟﻨﱠﺎﺱ ﻭﻛﻠﻬﺎ ﻻ ﺗﻘﺒﻞ ﺍﻵﺩﺍﺏ ﻭﺇﻥﱠ ﺍﻟﻔﹸﻬﻮ َﺩ ﻭﻫﻲ ﻭﺣﺸﻴﱠﺔﹲ ﺗﻘﺒﻞ ﻛﻠﻬﺎ ﻛﻤﺎ ﺗﻘَﺒﻞﹸ‬
‫ﺡ ﺍﻟﻮﺣﺸﻴﱠﺎﺕ ﰒﱠ‬
‫ﺍﻟﺒﻮﺍﺯﹺﻱ ﻭﺍﻟﺸﱠﻮﺍﻫﲔ ﻭﺍﻟﺼﻘﻮﺭﺓ ﻭﺍﻟﺰﱡﺭﱠﻕ ﻭﺍﻟﻴُﺆﻳﺆ ﻭﺍﻟ ُﻌﻘﹶﺎﺏ ﻭﻋَﻨﺎﻕ ﺍﻷﺭﺽ ﻭﲨﻴ ُﻊ ﺍﳉﻮﺍﺭ ﹺ‬
‫ﺖ ﰲ ﺍﻟﻮﺣْﺶ ِﻣ ْﻦ ﺃﻭﻻﺩﻫﺎ‬ ‫ﺏ ﻭﺇﻥ ﺗﻘﺎﺩَﻣ ْ‬
‫ﻳﻔﻀﻠﹸﻬﺎ ﺍﻟﻔﻬ ُﺪ َﲞﺼْﻠٍﺔ ﻏﺮﻳﺒﺔ ﻭﺫﻟﻚ ﺃﻥﹼ ﻛﺒﺎﺭَﻫﺎ ﻭﻣَﺴﺎﻧﱠﻬﺎ ﺃﻗَﺒﻞﹸ ﻟﻶﺩﺍ ﹺ‬
‫ﺏ‬
‫ﲑ ﺇﺫﺍ ﺃﹸﺩﱢ َ‬
‫ﺍﻟﺼﻐﺎﺭ ﻭﺇﻥ ﻛﺎﻧﺖ ﺗﻘﺒﻞ ﺍﻵﺩﺍﺏ ﻷﻥﱠ ﺍﻟﺼﻐ َ‬

‫ﻉ ﺍﻟﻄﱠﲑ‬
‫ﻼ ﻭﺍﳌﺴﻦﱠ ﺍﻟﻮﺣﺸﻲﱠ ﳜﻠﹸﺺ ﻟﻚ ﻛﹸﻠﻪ ﺣﱴ ﻳﺼﲑ ﺃﺻﻴ َﺪ ﻭﺃﻧﻔ َﻊ ﻭﺻﻐﺎ ُﺭ ﺳﺒﺎ ﹺ‬
‫ﻓﺒﻠﻎ ﺧﺮﺝ ﺟﺒﻴﻨًﺎ ﻣُﻮﺍ ِﻛ ﹰ‬
‫ﺏ ﻋﻠﻰ‬
‫ﻭﻛﺒﺎﺭُﻫﺎ ﻋﻠﻰ ﺧﻼﻑ ﺫﻟﻚ ﻭﺇﻥ ﻛﺎﻥ ﺍﳉﻤﻴ ُﻊ ﻳﻘﺒﻞ ﺍﻷﺩﺏ ﻭﺍﳋﻨﺰﻳ ُﺮ ﻭﺇﻥ ﻛﺎﻥ ﺃﻫﻠﻴّﹰﺎ ﻓﺈﻧُﻪ ﻻ ﻳﻘﺒﻞ ﺍﻷﺩ َ‬
‫ﺐ ﻭﻛﺎﻥ ﺍﻟﺘﻘﻄﻪ ﺍﻟﺘﻘﺎﻃﹰﺎ ﻓﻘﺎﻝ ‪:‬‬ ‫ﺣﺎﻝ ﺣﱴ ﹶﻛﹶﺄﻧﱠﻪُ ﻭﺇﻥ ﻛﺎﻥ ﻬﺑﻴﻤ ﹰﺔ ﰲ ﻃﺒﺎﻉ ﺫﺋﺐ ﻭﺫﻟﻚ ﺃﻥ ﺃﻋﺮﺍﺑﻴّﺎﹰ ﺃﺧ ﹶﺬ ﺟ ْﺮ َﻭ ﺫﺋ ﹴ‬
‫ﺼ ْﺪ ﺷﻴﺌﹰﺎ ﻓﻬﻮ ﺇﺫﺍ َﺭﺑﱠﻴﻨﺎﻩ ﻭﺃﻟﱠﻔﻨﺎﻩ ﺃﻧﻔ ُﻊ ﻟﻨﺎ ِﻣﻦ ﺍﻟﻜﻠﺐ ﻓﻠﻤّﺎ‬
‫ﺃﺧﺬﹾﺗ ُﻪ ﻭﻫﻮ ﻻ ﻳﻌﺮﻑ ﺃﺑ ﻮَﻳِﻪ ﻭﻻ ﻋﻤ ﹶﻠﻬُﻤﺎ ﻭﻫﻮ ِﻏﺮﱞ ﱂ ﻳ ِ‬
‫ﺷﺐﱠ ﻋﺪﺍ (‬
‫ﺐ‬
‫ﺖ ﻓﻴﻨَﺎ ﻓﹶﻤ ْﻦ ﹶﺃ ْﺩﺭَﺍ َﻙ ﺃﻥﱠ ﺃﺑﺎ َﻙ ﺫﻳ ُ‬
‫ﺖ ُﺷﻮَﻳﻬﱵ َﻭﺭُﺑﻴ َ‬
‫ﻋﻠﻰ ﺷﺎﺓ ﻟ ُﻪ ﻓﻘﺘﻠﹶﻬﺎ ﻭﺃﻛﻞ ﳊﻤﻬﺎ ﻓﻘﺎﻝ ﺍﻷﻋﺮﺍﰊﱡ ‪ :‬ﺃ ﹶﻛ ﹾﻠ َ‬
‫ﺸﻴﱠ ْﻴ ﹺﻦ ﻛﺎﻧﺎ ﰒﱠ ﻣﻦ ﺃﺷﺪﱢ ﺍﻟﻮﺣْﺶ ﺗﻮﺣﱡﺸﹰﺎ ﻭﺃﻟﺰﻣِﻬﺎ ﻟﻠﻘِﻔﺎﺭ ﻭﺃﺑﻌَﺪﻫﺎ ﻣﻦ‬ ‫ﻓﺎﻟﺬﺋﺐ ﻭﺟﺮﻭ ﺍﻟﺬﺋﺐ ﺇﺫﺍ ﻛﺎﻧﺎ ﺳﺒﻌﲔ َﻭ ْﺣ ِ‬
‫ﳋﻨّﻮﺹ ﻭﳘﺎ ﻬﺑﻴﻤﺘﺎﻥ ‪.‬‬ ‫ﺍﻟﻌﻤﺮﺍﻥ ﻭﺍﻟﺬﱢﺋﺐ ﺃﻏﺪَﺭ ﻣﻦ ﺍﳋﻨﺰﻳﺮ ﻭﺍ ِ‬

‫ﺿﺮﺭ ﺍﳋﻨﺰﻳﺮ ﻭﺃﻣﱠﺎ ﺿﺮﺭﻩ ﻭﺇﻓﺴﺎﺩﻩ ﹶﻓﻤَﺎ ﻇﻨﱡﻚ ﺑﺸﻲ ٍﺀ ُﻳَﺘ َﻤﻨﱠﻰ ﻟﻪ ﺍﻷﺳَﺪ ﻭﺫﻟﻚ ﺃﻥ ﺍﳋﻨﺎﺯﻳﺮ ﺇﺫﺍ ﻛﺎﻧﺖ ﺑﻘﺮﺏ‬
‫ﻕ ﺍﳌﺪﻓﻮَﻧ ِﺔ ﰲ ﺍﻷﺭﺽ‬
‫ﺾ ﺍﻟﻌﺮﻭ ﹺ‬
‫ﺕ ﺗﻠﻚ ﺍﻟﻐﻼﹼﺕ ﻭﺭﺑﱠﻤﺎ ﻃﻠﺐ ﺍﳋﻨﺰﻳﺮ ﺑﻌ َ‬ ‫ﺖ ﺗﻠﻚ ﺍﻟﻀﱢﻴﺎﻉ ﻭﻓﺴَﺪ ْ‬
‫ﺿﻴَﺎﻉ ﻗﻮ ﹴﻡ ﻫﻠﹶﻜ ْ‬
‫ِ‬
‫ﺐ ﻭﻧﺎﺑﻪ ﻟﻴﺲ ﻳﻐﻠﺒﻪ ِﻣﻌْﻮﻝ ﻓﺈﺫﺍ ﺍﺷﺘﺪﱠ ﻋﻠﻴﻬﻢ ﺍﻟﺒﻼ ُﺀ ﲤﻨﱠﻮﺍ ﺃﻥ ﻳﺼﲑ ﰲ َﺟﻨْﺒﺘﻬﻢ ﺃﺳﺪ ﻭﻟﺮﺑﱠﻤﺎ‬
‫ﻓﻴﺨﺮﱢﺏ ﻣﺎﹶﺋ ﹶﺔ ﺟﺮﻳ ﹴ‬
‫ﺻﺎﺭ ﰲ ﺿﻴﺎﻋﻬﻢ ﺍﻷﺳﺪ ﻓﻼ َﻳﻬﹺﻴﺠﻮﻧَﻪ ﻭﻻ ﻳﺆﺫﻭﻧَﻪ ﻭﻟﻮ ﺫﻫﺐ ﺇﻧﺴﺎﻥﹲ ﻟﻴﺤﻔﺮ ﻟﻪ ﺯُﺑﻴ ﹰﺔ ﻣﻨﻌﻮﻩ ﺃﺷﺪﱠ ﺍﳌﻨﻊ ﺇﺫ ﻛﺎﻥ‬
‫ﺭﺑﱠﻤَﺎ ﺣَﻤَﻰ ﺟﺎﻧﺒَﻬﻢ ﻣﻦ ﺍﳋﻨﺎﺯﻳﺮ ﻓﻘﻂ ﻓﻤﺎ ﻇﻨّﻚ ﺑﺈﻓﺴﺎﺩﻫﺎ ﻭﻣﺎ ﻇﻨّﻚ ﺑﺒﻬﻴﻤ ٍﺔ ُﻳَﺘ َﻤﻨﱠﻰ ﺃﻥ ﻳﻜﻮﻥ ﺑﺪﻟﹶﻬﺎ ﺃﺳﺪ ﰒﱠ ﻣﻊ‬
‫ﺕ ﻭﺍﻷﺩﻭﺍﺕ ﺍﻟﱵ ﺗﻘﺘﻞ ﻬﺑﺎ ﻓﺮﺑﱠﻤﺎ ﻗﺘﻞ ﺍﻟﺮﱠﺟُ ﹶﻞ ﻣﻨﻬﻢ ﺃﻭ ﻋﻘ َﺮﻩُ ﺍﻟﻌﻘ َﺮ‬ ‫ﺫﻟﻚ ﺇﺫﺍ ﺍﺟﺘﻤﻌﻮﺍ ﻟﻠﺨﻨﺎﺯﻳﺮ ﺑﺎﻟﺴﱢﻼﺡ ﻭﺑﺎﻵﻻ ِ‬
‫ﺖﰲ‬ ‫ﺍﻟﺬﻱ ﻻ ﻳﻨﺪﻣِﻞ ﻷﻧﱠﻪ ﻻ ﻳﻀﺮﺏ ﺑﻨﺎﺑﻪ ﺷﻴﺌﹰﺎ ﺇﻻﱠ ﻗﻄﻌَﻪ ﻛﺎﺋﻨﹰﺎ ﻣﺎ ﻛﺎﻥ ﻓﻠﻮ ﻗﹶﺘﻠﻮﺍ ﰲ ﻛﻞﱢ ﻳﻮﻡ ﻣﻨﻬﺎ ﻣﺎﹶﺋ ﹰﺔ ﻭﻗﺘﻠ ْ‬
‫ﻛﻞﱢ ﻳﻮ ﹴﻡ ﺇﻧﺴﺎﻧﹰﺎ ﻭﺍﺣﺪﹰﺍ ﳌﺎ ﻛﺎﻥ ﰲ ﺫﻟﻚ ﻋِﻮﺽ ‪.‬‬
 ‫ﻭﺍﳋﻨﺎﺯﻳﺮ ﺗﻄﻠﺐ ﺍﻟ َﻌ ِﺬﺭَﺓ ﻭﻟﻴﺴﺖ ﻛﺎﳉﻼﱠﻟﺔ ﻷﻬﻧﺎ ﺗﻄﻠﺐ ﺃ َﺣﺮﱠﻫﺎ ﻭﺃﺭﻃﺒَﻬﺎ ﻭﺃﻧﺘﻨَﻬﺎ ﻭﺃﻗﺮﻬﺑﺎ ﻋﻬﺪﹰﺍ ﺑﺎﳋﺮﻭﺝ ﻓﻬﻲ ﰲ‬
‫ﺢ ﻭﺍﻟﻔﺠْﺮ ﻭَﻗﺒ ﹶﻞ ﺫﻟﻚ ﻭﺑﻌﺪَﻩ ﻟُﺒﺮﻭ ﹺﺯ ﺍﻟﻨﱠﺎﺱ ﻟﻠﻐﺎﺋﻂ ﻓﻴﻌﺮﻑ ﻣﻦ ﻛﺎﻥ ﰲ ﺑﻴﺘﻪ ﻧﺎﺋِﻤﹰﺎ ﰲ‬
‫ﺕ ﺍﻟﺼﱡﺒ ﹺ‬
‫ﺍﻟﻘﺮﻯ ﺗﻌﺮﹺﻑ ﺃﻭﻗﺎ َ‬
‫ﺍﻷﺳﺤﺎﺭ ﻭﻣﻊ ﺍﻟﺼﱡﺒﺢ ﺃﻧﱠﻪ ﻗﺪ ﺃ ْﺳﺤَﺮ ﻭﺃﺻﺒﺢ ﺑﺄﺻﻮﺍﻬﺗﺎ ﻭﻣﺮﻭﺭﹺﻫﺎ ﻭﻭ ﹾﻗ ﹺﻊ ﺃﺭﺟﻠﻬﺎ ﰲ ﺗﻠﻚ ﺍﻟﻐﻴﻄﺎﻥ ﻭﺗﻠﻚ ﺍﳌﺘﱪﱠﺯَﺍﺕ‬
‫ﺐ ﻟﻴﺲ‬‫ﻭﺑﺬﻟﻚ ﺿﺮﺑُﻮﺍ ﺍﳌﺜ ﹶﻞ ﺑﺒﻜﻮﺭ ﺍﳋﻨﺰﻳﺮ ﻛﻤﺎ ﺿﺮﺑﻮﺍ ﺍﳌﺜﻞ ﲝ ﹶﺬ ﹺﺭ ﺍﻟﻐﺮﺍﺏ ﻭ َﺭﻭَﻏﺎﻥ ﺍﻟﺜﱠﻌﻠﺐ ﻋﻠﻰ ﺃﻥﱠ ﺍﻟﺜﱠﻌﻠ َ‬
‫ﻍ ﻣﻦ ﺍﳋِﻨْﺰﻳﺮ ﻭﻻ ﺃ ﹶﻛﺪﱠ ﻟﻠﻔﺎﺭﺱ ﻭﻻ ﺃﺷﺪﱠ ﺇﺗﻌﺎﺑﹰﺎ ﻟﺼﺎﺣﺒﻪ ‪.‬‬‫ﺑﺄ ْﺭ َﻭ ﹶ‬
‫ﺕ ﻋﻠﻰ ﻗﹸﺒﺢ ﺍﳋﻨﺰﻳﺮ‬ ‫ﺕ ﹶﻟﻤَﺎ ﺯﺍﺩ ْ‬
‫ﺢ ﻭﺟﻬﹺﻪ ﻓﻠﻮ ﺃﻥﱠ ﺍﻟﻘﹸﺒﺢ ﻭﺍﻹﻓﻼﺱ ﻭﺍﻟ َﻐﺪْﺭ ﻭﺍﻟﻜﺬﺏ ﲡﺴﱠﺪﺕ ﰒﱠ ﺗﺼ ﻮﱠﺭ ْ‬ ‫ﻓﺄﻣﱠﺎ ﹸﻗ ْﺒ ُ‬
‫ﺢ ﻛﻞﱢ ﺷﻲﺀ ﻭﻛﻔﺎﻙ ﺑﻪ‬ ‫ﺴ ِﻤﺞُ ﺍﻟﻮﺟْﻪ ﻗﺒﻴ ٌ‬
‫ﺾ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﻣُﺴﺦ ﳍﺎ ﺍﻹﻧﺴﺎﻥ ﺧﻨﺰﻳﺮﹰﺍ ﻭﺇﻥﱠ ﺍﻟﻘﺮﺩ ﹶﻟ َ‬ ‫ﻭﻛﻞﹼ ﺫﻟﻚ ﺑﻌ ُ‬
‫ﺃﻧﱠﻪ ﻟﻠﻤﺜﻞ ﺍﳌﻀﺮﻭﺏ ﻭﻟﻜﻨﱠ ُﻪ ﰲ ﻭﺟ ٍﻪ ﺁ َﺧ َﺮ ﻣﻠﻴﺢٌ ﻓ ِﻤ ﹾﻠﺤُﻪ ﻳﻌﺘﺮﺽ ﻋﻠﻰ ﹸﻗﺒْﺤﻪ‬

‫ﺞ ﺑﺒﻌﻴ ٍﺪ ‪.‬‬
‫ﻓﻴﻤﺎﺯﺟُﻪ ﻭﻳُﺼﻠِﺢ ﻣﻨﻪ ﻭﺍﳋﻨﺰﻳ ُﺮ ﺃﻗﺒﺢ ﻣﻨﻪ ﻷﻧﱠﻪ ﺿﺮﺏٌ ﻣُﺼﻤَﺖٌ ﻬﺑﻴﻢ ﻓﺼﺎﺭ ﺃﲰ َ‬
‫ﺐ ﺃﺧﺒﺎﺭ‬
‫ﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﳑﱠﻦ ﻃﺎﻝ ﺛﹶﻮﺍﺅﻩ ﰲ ﺃﺭﺽ ﺍﳉﺰﻳﺮﺓ ﻭﻛﺎﻥ ﺻﺎﺣ َ‬ ‫ﻭﺛﺐ ﺍﻟﺬﻛﻮﺭﺓ ﻋﻠﻰ ﺍﻟﺬﻛﻮﺭﺓ ﻭﺣﺪﱠﺛﹶﲏ ﺑﻌ ُ‬
‫ﻭﲡﺮﺑﺔ ﻭﻛﺎﻥ (‬
‫ﻀ َﻲ ﺇﱃ ﺣﻘﺎﺋﻘﻬﺎ ﻭﺗﺜﺒﻴﺖ ﺃﻋﻴﺎﻬﻧﺎ ﺑﻌﻠﻠﻬﺎ ﻭﲤﻴﻴﺰ ﺃﺟﻨﺎﺳﻬﺎ ﻭﺗﻌﺮّﻑ‬
‫ﻛﻠﻔﹰﺎ ﳛﺐﱢ ﺍﻟﺘﺒﻴّﻦ ﻣﻌﺘﺮﺿﹰﺎ ﻟﻸُﻣﻮﺭ ﳛﺐﱡ ﺃ ﹾﻥ ﻳُﻔ ِ‬
‫ﻣﻘﺎﺩﻳ ﹺﺮ ﻗﹸﻮﺍﻫﺎ ﻭﺗﺼﺮﱡﻑ ﺃﻋﻤﺎﳍﺎ ﻭﺗﻨﻘﱡﻞ ﺣﺎﻻﻬﺗﺎ ﻭﻛﺎﻥ ﻳﻌ ﹺﺮﻑُ ﻟﻠﻌﻠﻢ ﹶﻗ ْﺪ َﺭﻩُ ﻭﻟﻠﺒﻴﺎﻥ ﻓﻀﻠُﻪ ﻗﺎﻝ ‪ :‬ﺭﺑﱠﻤﺎ ﺭﺃﻳﺖ‬
‫ﺍﳋﻨﺰﻳﺮ ﺍﻟﺬﱠﻛﺮ ﻭﻗﺪ ﺃﳉﺄﻩ ﺃﻛﺜ ُﺮ ﻣِﻦ ﻋِﺸﺮﻳ َﻦ ﺧﻨﺰﻳﺮﹰﺍ ﺇﱃ َﻣﻀِﻴﻖ ﻭﺇﱃ ﺯﺍﻭﻳﺔ ﻓﻴﻨﺰُﻭﻥ ﻋﻠﻴﻪ ﻭﺍﺣﺪﹰﺍ ﻭﺍﺣﺪﹰﺍ ﺣﱴ ﻳﺒﻠﻎ‬
‫ﺏ ﺍﻟﻔﻜﺮ ﺃﻧﱠﻬﻢ ﺭﺃﻭﺍ ﻣﺜ ﹶﻞ ﺫﻟﻚ ﻣﻦ ﺍﳊﻤﲑ ﻭﺫﻛﺮﻭﺍ‬ ‫ﺁﺧﺮُﻫﻢ ﻭﺧﺒﱠﺮﱐ ﻫﺬﺍ ﺍﻟﺮﱠﺟﻞ ﻭﻏﲑ ُﻩ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﻈﺮ ﻭﺃﺻﺤﺎ ﹺ‬
‫ﺾ‬
‫ﺃﻥﹼ ﺫﻟﻚ ﺇﻣﺎ ﺗﺄﻧﻴﺚﹲ ﰲ ﻃﺒﻌﻪ ﻭ ﺇﻣّﺎ ﺃ ﹾﻥ ﻳﻜﻮﻥ ﻟﻪ ﰲ ﺃﻋﻴﻨﻬﺎ ﻣﻦ ﺍﻻﺳﺘﺤﺴﺎﻥ ﺷﺒﻴ ٌﻪ ﺑﺎﻟﺬﻱ ﻳﻌﺘﺮﻱ ﻋﻴﻮ ﹶﻥ ﺑﻌ ﹺ‬
‫ﺍﻟﺮﺟﺎﻝ ﰲ ﺍﻟﻐﻠﻤﺎﻥ ﻭﺍﻷﺣﺪﺍﺙِ ﺍﻟﺸﱠﺒَﺎﺏ ‪ .‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻫﺬﺍ ﺑﲔ ﺍﻟﻐَﺰﺍﻧﹺﻖ ﻭﺍﻟ ﹶﻜﺮَﺍﻛﻲّ ﻭﺍﻟﺘﱠﺴﺎﻓﹸﺪ ﺑﲔ ﺍﻟﺬﱠﻛﺮ ﻭﺍﻷﻧﺜﻰ‬
‫ﻭﺍﻟﺴﺎﻓﺪ ﻭﺍﳌﺴﻔﻮﺩ ﺇﺫﺍ ﻛﺎﻧﺎ ﻣﻦ ﲨﻴﻊ ﺍﻟﺬﻛﻮﺭﺓ ﻛﺜﲑٌ ﰲ ﲨﻴﻊ ﺃﺻﻨﺎﻑ‬

‫ﺍﳊﻴﻮﺍﻥ ﺇﻻﹼ ﺃﻧﱠﻪ ﰲ ﲨﻴﻊ ﺍﳋﻨﺎﺯﻳﺮ ﻭﺍﳊﻤﲑ ﺃﻓﺸﻰ ﻣﻌﺎﺭﻑ ﰲ ﺍﳋﻨﺰﻳﺮ ﻭﺑﺎﺏ ﺁﺧﺮ ﳑﱠﺎ ﺫﻛﺮ ﺻﺎﺣﺐ ﺍﳌﻨﻄﻖ ﻓﺰﻋﻢ‬
‫ﺃﻥﹼ ﻣﻦ ﺍﳋﻨﺎﺯﻳﺮ ﻣﺎ ﻟﻪ ﻇِﻠﻒ ﻭﺍﺣﺪ ﻭﻟﻴﺲ ﻟﺸﻲﺀ ﻣﻦ ﺫﻭﺍﺕ ﺍﻷﻧﻴﺎﺏ ﰲ ﻧﺎﺑﻪ ﻣﻦ ﺍﻟﻘ ﻮﱠﺓ ﻭﺍﻟﺬﱠﺭَﺏ ﻣﺎ ﻟﻠﺨﻨﺰﻳﺮ‬
‫ﺍﻟﺬﻛﺮ ﻭﻟﻠﺠﻤﻞ ﻭﺍﻟﻔﻬﺪ ﻭﺍﻟﻜﻠﺐ ﻗﺎﻝ ‪ :‬ﻭﺍﻹﻧﺴﺎﻥ ﻳﻠﻘﻲ ﺃﺳﻨﺎﻧﻪ ﻭﻛﺬﻟﻚ ﺍﳊﺎﻓﺮ ﻭﺍﳋﻒّ ﻗﺎﻝ ‪ :‬ﻭﺍﳋﻨﺰﻳﺮ ﻻ ﻳﻠﻘﻲ‬
‫ﺃﺳﻨﺎﻧَﻪ ﺍﻟﺒﺘّﺔ ‪.‬‬
‫ﻣﻦ ﱂ ﻳﺜﻐﺮ ﻭﻳﻘﺎﻝ ‪ :‬ﺇﻥﹼ ﻋﺒﺪ ﺍﻟﺼﱠﻤﺪ ﺑ َﻦ ﻋﻠﻲﱟ ﱂ ﻳُﺜﻐﺮ ﻗﻂ ﻭﺃﻧﱠﻪ ﺩﺧﻞ ﻗﱪﻩ ﺑﺄﺳﻨﺎﻥ ﺍﻟﺼﱢﺒﺎ ‪.‬‬

‫ﺐ ﳐﻠﻮﻗﹶﺔﹲ ﰲ ﺍﻟﻔ ﻚّ ﳑﻄﻮﻟﺔﹲ ﰲ ﻧﻔﺲ ﺍﻟﻌﻈﻢ ﻭﺫﻟﻚ ﳑﱠﺎ ﺗﻮﺻﻒ‬

‫ﺃﺳﻨﺎﻥ ﺍﻟﺬﺋﺐ ﻭﺍﳊﻴﺔ ﻭﺯﻋﻢ ﺑﻌﻀﻬﻢ ﺃﻥﱠ ﺃﺳﻨﺎ ﹶﻥ ﺍﻟﺬﱢﺋ ﹺ‬
‫ﺡ‬
‫ﺕ ( ﻭﺍﻟﺸﱠﺎ ِﻋ ُﺮ ﳝﺪ ُ‬
‫ﻕ َﺭﺣِﻴﺒﺎ ِ‬
‫ﺱ َﻭﹶﺃ ْﺷﺪَﺍ ﹴ‬
‫ﻼ ﺇﱃ ** ﺍﻟﺮﱠﺃ ﹺ‬
‫ﺤَﻴ ْﻴ ﹺﻦ َﻣ ﹾﻄ ﹰ‬
‫ﺑﻪ ﺃﺳﻨﺎﻥ ﺍﳊﻴﱠﺔ ﻗﺎﻝ ﺍﻟﺸﱠﺎﻋ ُﺮ ‪ ) :‬ﻣُ ِﻄ ﹾﻠ َﻦ ﰲ ﺍﻟﻠﹼ ْ‬
‫ﺍﻟﺸﻲ َﺀ ﻓﻴﺸﺪﱢ ُﺩ ﺃﻣﺮَﻩ ﻭﻳﻘﻮﱢﻱ ﺷﺄﻧُﻪ ﻭﺭﺑﱠﻤﺎ ﺯﺍﺩ ﻓﻴﻪ ﻭﻟﻌﻞﱠ ﺍﻟﺬﻱ ﻗﺎﻝ ﰲ ﺍﻟﺬﱢﺋﺐ ﻣﺎ ﻗﺎﻝ ﻫﺬﺍ ﺃﺭﺍﺩ ﻭﻻ ﻳﺸﻜﱡﻮﻥ ﺃﻥﹼ‬
‫ﺍﻟﻀﱠﺒﻊ ﻛﺬﻟﻚ ‪.‬‬
 ‫ﻣﺮﻕ ﳊﻢ ﺍﳊﻴﻮﺍﻥ ﻗﺎﻝ ﻭﻟﻴﺲ ﳚ ُﻤ ُﺪ ﻣﺮﻕ ﳊﻢ ﺍﳊﻴﻮﺍﻥ ﺍﻟﺴﱠﻤﲔ ﻣﺜﻞ ﺍﳋﻨﺰﻳﺮ ﻭﺍﻟﻔﺮﺱ ﻭﺃﻣﱠﺎ ﻣﺎ ﻛﺎﻥ ﻛﺜﲑ ﺍﻟﺜﺮﺏ‬
‫ﻓﻤﺮﻗﺘﻪ‬

‫ﻃﺒﺎﻉ ﺍﳋﻨﺰﻳﺮ ﻗﺎﻝ ‪ :‬ﻭﺍﳋﻨﺰﻳﺮ ﺍﻟﺬﱠﻛﺮ ﻳﻘﺎﺗِﻞ ﰲ ﺯﻣﻦ ﺍﳍﻴْﺞ ﻓﻼ ﻳ َﺪﻉُ ﺧﻨﺰﻳﺮﹰﺍ ﺇﻻﱠ ﻗﺘﻠﻪ ﻭﻳﺪﻧﻮ ﻣﻦ ﺍﻟﺸﱠﺠﺮﺓ ﻭﻳﺪﹸﻟ ُ‬
‫ﻚ‬
‫ﺟﻠﺪَﻩ ﰒﹼ ﻳﺬﻫﺐ ﺇﱃ ﺍﻟﻄﲔ ﻭﺍﳊﻤﺄﺓ ﻓﻴﺘﻠﻄﺦ ﺑﻪ ﻓﺈﺫﺍ ﺗﺴﺎﻗﻂ ﻋﺎﺩ ﻓﻴﻪ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﺫﻛﻮﺭﺓ ﺍﳋﻨﺎﺯﻳﺮ ﺗﻄﺮﺩ ﺍﻟﺬﱡﻛﻮﺭﺓ ﻋﻦ ﺍﻹﻧﺎﺙ ﻭﺭﺑّﻤﺎ ﻗﺘﻞ ﺃﺣﺪُﳘﺎ ﺻﺎﺣﺒَﻪ ﻭﺭﺑّﻤﺎ ﻫﻠﻜﺎ ﲨﻴﻌﹰﺎ ﻭﻛﺬﻟﻚ‬
‫ﺵ ﻭﺍﻟﺘﱡﻴﻮﺱ ﰲ ﺃﻗﺎﻃﻴﻌﻬﺎ ﻭﻫﻲ ﻗﺒﻞ ﺫﻟﻚ ﺍﻟﺰﱠﻣﺎﻥ ﻣﺘﺴﺎﳌﺔ ‪.‬‬ ‫ﺍﻟﺜﱢﲑﺍ ﹸﻥ ﻭﺍﻟ ِﻜﺒَﺎ ُ‬
‫ﺠﻤَﺘ ِﻪ ﻭﺍﳉﻤﻞ‬
‫ﻼ ﻭﻻ ﺇﻧﺴﺎﻧﹰﺎ ﻳﺪﻧﻮ ﻣﻦ َﻫ ْ‬ ‫ﻣﺎ ﻳﻌﺮﺽ ﻟﺒﻌﺾ ﺍﳊﻴﻮﺍﻥ ﻋﻨﺪ ﺍﳍﻴﺞ ﻭﺍﳉﻤﻞ ﰲ ﺗﻠﻚ ﺍﳊﺎﻟﺔ ﻻ ﻳ َﺪﻉُ ﲨ ﹰ‬
‫ﺏ ﺍﻟ ﹶﻔﺮَﺱ ﻭﻳﻘﺎﺗﻠﻪ ﺃﺑﺪﹰﺍ ‪ .‬ﻭﻣﺜﻞ ﻫﺬﺍ ﻳﻌﺮﹺﺽ ﻟﻠﺬﱢﺋﺒﺔ ﻭﺍﻟﺬﱢﺋﺐ ﻭﺍﻷُﺳﺪ ﻟﻴﺲ ﺫﻟﻚ ﻣﻦ ﺻﻔﺎﻬﺗﺎ ﻷﻥﱠ‬ ‫ﺧﺎﺻﱠﺔ ﻳﻜﺮﻩ ﻗﹸﺮ َ‬
‫ﺾ ﺑﻞ ﻳﻨﻔﺮﺩ ﻛ ﱡﻞ ﻭﺍﺣ ٍﺪ ﺑﻠﺒﺆﺗﻪ ﻭﺇﺫﺍ ﻛﺎﻥ ﻟﻠﺬﱢﺋﺒﺔ ﺍﻷﻧﺜﻰ ﹺﺟﺮَﺍﺀ ﺳﺎﺀﺕ ﺃﺧﻼﻗﹸﻬﺎ ﻭﺻَﻌُﺒﺖ‬ ‫ﺑﻌﻀَﻬﺎ ﻻ ﻳﺄﻭﻱ ﺇﱃ ﺑﻌ ﹴ‬
‫ﻭﻛﺬﻟﻚ ﺇﻧﺎﺙ ﺍﳋﻴﻞ ﻭﺍﻟﻔﻴﻞ ‪ :‬ﻳﺴﻮﺀ ﺧﻠﻘﻬﺎ ﰲ ﺫﻟﻚ ﺍﻟﺰﱠﻣﺎﻥ ﻭﺍﻟ ﹶﻔﻴﱠﺎﻟﻮﻥ ﳛﻤﻮﻬﻧﺎ ﺍﻟﻨﱠﺰْﻭ ﻷﻬﻧﺎ ﺇﺫﺍ ﻧﺰﺕ ﺟﻬﹺﻠﺖ‬
‫ﻼ ﺷﺪﻳﺪﹰﺍ ﻭﺍﻋﺘﺮﺍﻫﺎ ﻫَﻴْﺞٌ ﻻ ﻳُﻘﺎﻡ ﻟﻪ ﻭﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﺰﱠﻣﺎ ﹸﻥ ﺃﺟﺎﺩﻭﺍ َﻋﻘﹾﻠﻪ ﻭﺃﺭﺳﻠﻮﻩ ﰲ ﺍﻟ ِﻔﻴَﻠﺔ ﺍﻟﻮﺣﺸﻴّﺔ ﻓﺄﻣﱠﺎ‬
‫ﺟﻬ ﹰ‬
‫ﺐ ﻓﺈﻬﻧﻤﺎ ﻻ ﳚﻬﻼﻥ ﻋﻠﻰ ﺍﻟﻨﱠﺎﺱ ﳌﻜﺎﻥ ﺍﻷﻟﻔﺔ‬
‫ﺍﳋﻨﺰﻳﺮ ﻭﺍﻟﻜﻠ ُ‬

‫ﺙ ﺍﳋﻴ ﹺﻞ ﲤﺘﻠﺊ ﺭﳛﹰﺎ ﰲ ﺯﻣﺎﻥ ﻫﻴْﺠﻬﺎ ﻓﻼ ﻳﺒﺎﻋﺪﻭﻥ ﺍﻟﺬﱡﻛﻮﺭﺓ ﻋﻨﻬﺎ ﻭﺇﺫﺍ ﺍﻋﺘﺮﺍﻫﺎ‬ ‫ﺾ ﺍﻟﻨﱠﺎﺱ ﺃﻥﱠ ﺇﻧﺎ ﹶ‬
‫ﻗﺎﻝ ‪ :‬ﻭﺯﻋﻢ ﺑﻌ ُ‬
‫ﺖ ﺭﻛﻀﹰﺎ ﺷﺪﻳﺪﹰﺍ ﰒﱠ ﻻ ﺗﺄﺧﺬ ﻏﺮﺑﹰﺎ ﻭﻻ ﺷﺮﻗﹰﺎ ﺑﻞ ﺗﺄﺧﺬ ﰲ ﺍﻟﺸﱠﻤﺎ ﹺﻝ ﻭﺍﳉﻨﻮﺏ ﻭﻳﻌﺮﺽ ﻣﺜﻞ ﻫﺬﺍ‬ ‫ﻀ ْ‬‫ﺫﻟﻚ ﺭﻛ َ‬
‫ﺽ ﻹﻧﺎﺙ ﺍﳋﻨﺎﺯﻳﺮ ﻓﺈﺫﺍ ﻛﺎﻥ ﺯ َﻣﻦُ ﻫَﻴﺎﺝ ﺍﳋﻨﺎﺯﻳﺮ ﺗﻄﺄﻃﺊ ﺭﺅﻭﺳﻬﺎ ﻭﲢﺮﱢﻙ ﺃﺫﻧﺎ ﻬﺑَﺎ ﲢﺮﻳﻜﹰﺎ ﻣﺘﺘﺎﺑﻌﹰﺎ ﻭﺗﺘﻐﻴّﺮ‬ ‫ﺍﻟ َﻌ َﺮ ﹺ‬
‫ﺃﺻﻮﺍﺗُﻬﺎ ﺇﺫﺍ ﻃﹶﻠﺒﺖ ﺍﻟﺴﱢﻔﺎﺩ ﻭﺇﺫﺍ ﻃﻠﺒﺖ ﺍﳋﻨﺰﻳﺮ ﹸﺓ ﺍﻟﺴﱢﻔﺎ َﺩ ﺑﺎﻟﺖ ﺑﻮ ﹰﻻ ﻣﺘﺘﺎﺑﹺﻌﹰﺎ ‪.‬‬
‫ﺗﻨﺎﺳﻞ ﺍﳋﻨﺎﺯﻳﺮ ﻗﺎﻝ ‪ :‬ﻭﺇﹺﻧﺎﺙ ﺍﳋﻨﺎﺯﻳﺮ ﲢﻤﻞ ﺃﺭﺑﻌ ﹶﺔ ﺃﺷﻬ ﹴﺮ ﻭﺃﻛﹶﺜﺮُ ﻣﺎ ﲢﻤﻞ ﻋﺸﺮﻭﻥ ِﺧﻨﱠﻮﺻﹰﺎ ﻭﺇﺫﺍ ﻭﺿﻌﺖ ﺃﺟﺮﺍ ًﺀ‬
‫ﲑﹰﺓ ﱂ َﺗ ﹾﻘ َﻮ ﻋﻠﻰ ﺭﹺﺿﺎﻋﻬﺎ ﻭﺗﺮﺑﻴﺘﻬﺎ ‪.‬‬
‫ﻛﺜ َ‬
‫ﻗﺎﻝ ‪ :‬ﻭﺇﻧﺎﺙ ﺍﳋﻨﺎﺯﻳﺮ ﲢﻤﻞ ِﻣ ْﻦ ﻧﺰﻭ ٍﺓ ﻭﺍﺣﺪﺓ ﻭﺭﲟﺎ ﻛﺎﻥ ﻣﻦ ﺃﻛﺜﺮ ﻭﺇﺫﺍ ﻃﻠﺒﺖ ﺍﻟﺬﱠﻛ َﺮ ﱂ ﺗﻨﺰﻉ ﺣﱴ ﺗﻄﺎﻭﻉ‬
‫ﲑ ﰲ ﺃﻭﺍﻥ ﺍﻟﻨﱠﺰْﻭ ﻭﻳﺼﻠﹸﺢ‬
‫ﺢ ﻭﺗﺮﺧﻲ ﺃﺫﻧﺎﻬﺑﺎ ﻓﺈﺫﺍ ﻓﻌﻠﺖ ﺫﻟﻚ ﺗﻜﺘﻔﻲ ﺑﻨﺰْﻭٍﺓ ﻭﺍﺣﺪﺓ ﻭﻳُﻌ ﹶﻠﻒُ ﺍﻟﺬﱠ ﹶﻛﺮُ ﺍﻟﺸﱠﻌ َ‬ ‫ﻭﺗﺴﺎﻣ َ‬
‫ﻟﻸُﻧﺜﻰ ‪.‬‬
‫ﻣﺪﺩ ﺍﳊﻤﻞ ﻟﻠﺤﻴﻮﺍﻥ ﻭﺍﳋﻨﺰﻳﺮﺓ ﺗﻀﻊ ﰲ ﺃﺭﺑﻌﺔ ﺃﺷﻬ ﹴﺮ ﻭﺍﻟﺸﱠﺎ ﹸﺓ ﰲ ﲬﺴﺔ ﻭﺍﳌﺮﺃﺓ ﻭﺍﻟﺒﻘﺮ ﹸﺓ ﰲ ﺗﺴﻌﺔ ﺃﺷﻬﺮ ﻭﺍﳊﺎﻓﺮ‬
‫ﻛﻠﻪ ﰲ ﺳﻨﺔ‬

‫ﲔ ﺍﻟﻮﺍﺣﺪﺓ ﻣﻦ ﺍﳋﻨﺰﻳﺮ ﻫﻠﻚ ﻭﻛﺜﲑٌ ﻣﻦ ﺍﳋﻨﺎﺯﻳﺮ ﺗﺒﻘﻰ ﲬﺴﺔ ﻋﺸﺮ‬

‫ﺧﺼﺎﺋﺺ ﺍﳋﻨﺰﻳﺮ ﻗﺎﻝ ‪ :‬ﻭﻣﱴ ﻗﻠﻌﺖ ﺍﻟﻌ ُ‬
‫ﻋﺎﻣﹰﺎ ﻭﺍﳋﻨﺰﻳﺮ ﻳﻨﺰﻭ ﺇﺫﺍ ﰎﹼ ﻟﻪ ﲦﺎﻧﻴﺔ ﺃﺷﻬﺮ ﻭﺍﻷﻧﺜﻰ ﺗﺮﻳﺪ ﺍﻟﺬﱠﻛﺮ ﺇﺫﺍ ﲤﱠﺖ ﳍﺎ ﺳﺘﱠﺔ ﺃﺷﻬﺮ ﻭﰲ ﺑﻌﺾ ﺍﻟﺒﻠﺪﺍﻥ ﻳﻨﺰﻭ‬
‫ﺇﺫﺍ ﰎﹼ ﻟﻪ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﺍﳋﻨﺰﻳﺮﺓ ﺇﺫﺍ ﲤﹼﺖ ﳍﺎ ﺳﺘّﺔ ﺃﺷﻬﺮ ﻭﻟﻜﻦﱠ ﺃﻭﻻﺩﳘﺎ ﻻ ﲡﻲﺀ ﻛﻤﺎ ﻳﺮﻳﺪﻭﻥ ﻭﺃﺟﻮﺩ ﺍﻟﻨﱠﺰْﻭ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺫﻟﻚ ﻣﻨﻪ ﻭﻫﻮ ﺍﺑﻦ ﻋﺸﺮﺓ ﺃﺷﻬﺮ ﺇﱃ ﺛﻼﺙ ﺳﻨﲔ ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳋﻨﺰﻳﺮﺓ ﺑﻜﺮﹰﺍ ﻭﻟﺪﺕ ﺟﹺﺮﺍ ًﺀ ﺿﻌﺎﻓﹰﺎ ﻭﻛﺬﻟﻚ‬
‫ﺍﻟﺒﻜﺮ ﻣﻦ ﻛﻞ ﺷﻲﺀ ﺍﳊﻼﻝ ‪.‬‬
 ‫ﻭﻗﺎ ﹶﻝ ﺍﻟﻠﹼ ُﻪ ﺗَﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ‪ :‬ﹸﻛﻠﹸﻮﺍ ِﻣ ْﻦ ﻃﹶﻴﱢﺒَﺎﺕِ ﻣَﺎ َﺭ َﺯ ﹾﻗﻨَﺎ ﹸﻛ ْﻢ ﻭَﺍﺷﻜﹸﺮُﻭﺍ ﻟﻠﹼ ِﻪ ﺇ ﹾﻥ ﹸﻛ ْﻨُﺘ ْﻢ ﺇﻳﱠﺎُﻩ َﺗ ْﻌُﺒﺪُﻭ ﹶﻥ ﰒﱠ ﺫﻛﺮ ﻏ ْﻴ َﺮ‬
‫ﺨﹺﻨ ﹶﻘﺔﹸ َﻭ ﺍﹶﳌ ْﻮﻗﹸﻮ ﹶﺫ ﹸﺓ ﻭَﺍﳌﹸَﺘ َﺮﺩﱢَﻳﺔﹸ‬‫ﳋ ْﻨﺰﹺﻳ ﹺﺮ َﻭﻣَﺎ ﺃﹸ ِﻫﻞﱠ ِﻟ َﻐ ْﻴ ﹺﺮ ﺍﻟﻠﹼﻪ ﺑﹺﻪ ﻭَﺍﳌﹸ ْﻨ َ‬
‫ﺖ َﻋ ﹶﻠ ْﻴﻜﹸﻢُ ﺍ ﹶﳌ ْﻴَﺘﺔﹸ ﻭَﺍﻟﺪﱠ ُﻡ َﻭﻟﹶﺤ ُﻢ ﺍ ِ‬
‫ﺍﻟﻄﻴﱢﺒﺎﺕ ﻓﻘﺎﻝ ‪ُ :‬ﺣﺮﱢ َﻣ ْ‬
‫ﺴﻤُﻮﺍ ﺑﹺﺎ َﻷ ْﺯ ﹶﻻ ﹺﻡ ﹶﺫِﻟ ﹸﻜ ْﻢ ﻓِﺴْﻖٌ‬‫ﺐ َﻭ ﹶﺃ ﹾﻥ َﺗﺴَْﺘﻘﹾ ِ‬ ‫ﺢ ﻋﻠﻰ ﺍﻟﻨﱡﺼُ ﹺ‬ ‫ﺤ ﹸﺔ َﻭﻣَﺎ ﹶﺃ ﹶﻛ ﹶﻞ ﺍﻟﺴﱠُﺒ ُﻊ ﺇﻻﱠ ﻣَﺎ ﹶﺫﻛﱠ ْﻴُﺘ ْﻢ َﻭﻣَﺎ ﺫﹸﹺﺑ َ‬
‫ﻭَﺍﻟﻨﱠﻄﻴ َ‬

‫ﳋﻨَﺎﺯﹺﻳ َﺮ‬
‫ﺐ َﻋ ﹶﻠ ْﻴ ِﻪ َﻭ َﺟ َﻌ ﹶﻞ ِﻣ ْﻨﻬُﻢُ ﺍ ﹾﻟ ِﻘ َﺮ َﺩ ﹶﺓ ﻭَﺍ ﹶ‬
‫ﻀ َ‬
‫ﻚ َﻣﺜﹸﻮَﺑ ﹰﺔ ِﻋ ْﻨ َﺪ ﺍﻟﻠﹼﻪ َﻣ ْﻦ ﹶﻟ َﻌَﻨﻪُ ﺍﻟﻠﹼُﻪ َﻭ ﹶﻏ ِ‬
‫ﺸﺮﱟ ِﻣ ْﻦ ﹶﺫِﻟ َ‬
‫ﰒﹼ ﻗﺎﻝ ‪َ :‬ﻫ ﹾﻞ ﺃﹸَﻧﺒﱢﺌﹸﻜﹸ ْﻢ ﹺﺑ َ‬
‫ﺕ ﻣَﺎ‬ ‫ﺤﺮﱢﻣُﻮﺍ ﹶﻃﻴﱢﺒَﺎ ِ‬ ‫ﺿ ﱡﻞ َﻋ ْﻦ َﺳ ﻮَﺍ ِﺀ ﺍﻟﺴﱠﺒﹺﻴ ﹺﻞ ﻭﻗﺎﻝ ‪ :‬ﻳَﺎ ﹶﺃﻳّﻬﺎ ﺍﻟﹼﺬﻳ َﻦ ﺁ َﻣﻨُﻮﺍ ﹶﻻ ﺗُ َ‬ ‫ﻚ َﺷﺮﱡ ﻣَﻜﺎﻧﹰﺎ َﻭ ﹶﺃ َ‬ ‫ﺕ ﺃﹸﻭﻟِﺌ َ‬ ‫َﻭ َﻋَﺒ َﺪ ﺍﻟﻄﱠﺎﻏﹸﻮ َ‬
‫ﺤﺐﱡ ﺍﳌﹸ ْﻌَﺘﺪِﻳﻦ ‪.‬‬ ‫ﹶﺃ َﺣﻞﱠ ﺍﻟﻠﹼ ُﻪ ﹶﻟ ﹸﻜ ْﻢ َﻭ ﹶﻻ َﺗ ْﻌَﺘﺪُﻭﺍ ﺇﻥﱠ ﺍﻟﻠﹼ َﻪ ﹶﻻ ُﻳ ِ‬
‫ﺕ ﲢﺘﻤﻞ ﻭﺟﻮﻫﹰﺎ ﻛﺜﲑﺓ ﻳﻘﻮﻟﻮﻥ ‪ :‬ﻫﺬﺍ ﻣﺎﺀٌ ﻃﻴﱢﺐ ﻳﺮﻳﺪﻭﻥ ﺍﻟﻌُﺬﻭﺑﺔ ﻭﺇﺫﺍ ﻗﺎﻟﻮﺍ‬ ‫ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻯ ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ :‬ﹶﻃﻴﱢﺒَﺎ ِ‬
‫ﻕ ﺍﻟﺪﱡﻭﻥ ﻭﻳﻘﻮﻟﻮﻥ ‪ :‬ﻓﻢٌ ﻃﻴﱢﺐ ﺍﻟﺮﱢﻳﺢ (‬ ‫ﻂ ﻭﺃﻧّﻪ ﻓﻮ َ‬
‫ﲑ ﻭﺍﻷﺭﺯ ﻃﻴﱢﺐ ﻓﺈﳕﺎ ﻳﺮﻳﺪﻭﻥ ﺃﻧﱠﻪ َﻭ َﺳ ﹲ‬
‫ﻟﻠُﺒﺮﱢ ﻭﺍﻟﺸﱠﻌ ﹺ‬
‫ﻭﻛﺬﻟﻚ ﺍﻟُﺒﺮّ ﻳﺮﻳﺪﻭﻥ ﺃﻧﱠﻪ ﺳﻠﻴﻢ ﻣﻦ ﺍﻟﻨّﱳ ﻟﻴﺲ ﺃﻥﱠ ﻫﻨﺎﻙ ﺭﳛﹰﺎ ﻃﻴﺒﺔ ﻭﻻ ﺭﳛﹰﺎ ﻣﻨﺘﻨﺔ ﻭﻳﻘﻮﻟﻮﻥ ‪ :‬ﺣﻼﻝﹲ ﻃﻴﱢﺐ ﻭﻫﺬﺍ‬
‫ﻻ ﳛﻞ ﻟﻚ ﻭﻻ ﻳَﻄﻴﺐ ﻟﻚ ﻭﻗﺪ ﻃﺎﺏ ﻟﻚ ﺃﻱ ﺣﻞ ﻟﻚ ﻛﻘﻮﻝ ‪ :‬ﻓﹶﺎ ْﻧ ِﻜﺤُﻮﺍ ﻣَﺎ ﻃﹶﺎﺏ ﹶﻟ ﹸﻜ ْﻢ ِﻣ َﻦ ﺍﻟﻨﱢﺴﺎ ِﺀ َﻣ ﹾﺜﻨَﻰ‬
‫ﻉ‪.‬‬‫ﺙ َﻭ ُﺭﺑَﺎ َ‬
‫ﻼ ﹶ‬
‫َﻭﺛﹸ ﹶ‬

‫ﺾ ﻭﻟﺪ ﻋﺜﻤﺎ ﹶﻥ ﺑﻦ ﻋﻔﹼﺎﻥ ‪ :‬ﻟﻘ ْﺪ َﺷ ﹺﻬ ْﺪ ﺕُ ﺯﻓﺎﻑ ﺃﻣﱢﻚ ﺍﳌﺒﺎ َﺭ ﹶﻛ ِﺔ ﺇﱃ ﺃﺑﻴﻚ ﺍﻟﻄﻴﱢﺐ ﻳﺮﻳﺪ‬ ‫ﻗﺎﻝ ﻃﹸﻮَﻳْﺲٌ ﺍﳌﻐﻨﱢﻲ ﻟﺒﻌ ﹺ‬
‫ﺴ ْﻦ ﺫﻟﻚ ﻷﻥﱠ ﻗﻮﻟﻚ ﻃﻴﱢﺐ ﺇﻧﱠﻤَﺎ ﻳﺪﻝﹼ ﻋﻠﻰ‬ ‫ﺍﻟﻄﱠﻬﺎﺭَﺓ ﻭﻟﻮ ﻗﺎﻝ ‪ :‬ﺷﻬﺪﺕ ﺯﻓﺎﻑ ﺃﻣﱢﻚ ﺍﻟﻄﻴﱢﺒﺔ ﺇﱃ ﺃﺑﻴﻚ ﺍﳌﺒﺎﺭﻙ ﱂ ﳛ ُ‬
‫ﻗﺪﺭ ﻣﺎ ﺍﺗﱠﺼ ﹶﻞ ﺑﻪ ﻣﻦ ﺍﻟﻜﻼﻡ ‪.‬‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﺸّﺎ ِﻋﺮُ ‪ :‬ﻭﺍﻟﻄﻴﱢﺒﻮﻥ ﻣَﻌﺎ ِﻗ َﺪ ﺍﻷُ ْﺯ ﹺﺭ ﻭﻗﺪ ﳜﻠﻮ ﺍﻟﺮﱠﺟ ﹸﻞ ﺑﺎﳌﺮﺃﺓ ﻓﻴﻘﻮﻝ ‪ :‬ﻭﺟﺪﻬﺗﺎ ﻃﻴﱢﺒﺔ ﻳﺮﻳﺪ ﹶﻃﻴﱢﺒﺔ ﺍﻟ ﹶﻜﻮْﻡ‬
‫ﻑ ﻭﺍﳌِﻠﹾﺢ ﻭﻗﺎﻝ ﺍﻟﻠﹼ ُﻪ ﻋﺰﱠ ﻭﺟﻞﱠ ‪ :‬ﺣَﺘﱠﻰ ﺇﺫﹶﺍ‬
‫ﻟﺬﻳﺬ ﹶﺓ ﻧﻔﺲ ﺍﻟﻮﻁﺀ ﻭﺇﺫﺍ ﻗﺎﻟﻮﺍ ‪ :‬ﻓﻼﻥ ﻃﻴﱢﺐ ﺍﳋﹸﻠﹸﻖ ﻓﺈﹺﳕﺎ ﻳﺮﻳﺪﻭﻥ ﺍﻟﻈﱠ ْﺮ َ‬
‫ﺖ ﺑﺎﻟﻀﻌﻴﻔﺔ ﻭﻻ ﺍﻟﻘﻮﻳّﺔ ‪.‬‬ ‫ﺢ ﹶﻃﻴﱢَﺒ ٍﺔ ﻳﺮﻳﺪ ﺭﳛﹰﺎ ﻟﻴﺴ ْ‬
‫ﻚ َﻭ َﺟ َﺮ ْﻳ َﻦ ﹺﺑ ﹺﻬ ْﻢ ﹺﺑﺮﹺﻳ ﹴ‬
‫ﹸﻛ ْﻨُﺘ ْﻢ ﰲ ﺍ ﹾﻟﹸﻔ ﹾﻠ ِ‬

‫ﺲ ﻣﻨﻪ ﻭﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﱠ ‪ :‬ﻓﹶﺈ ﹾﻥ ِﻃ ْﺒ َﻦ ﹶﻟ ﹸﻜ ْﻢ َﻋ ْﻦ َﺷ ْﻲ ٍﺀ ِﻣ ْﻨﻪُ‬ ‫ﺐ ﻧ ﹾﻔ ﹴ‬

‫ﺉ ﻣﺴﻠ ﹴﻢ ﺇﻻﱠ ﻋﻦ ﻃﻴ ﹺ‬ ‫ﻭﻳﻘﺎﻝ ‪ :‬ﻻ ﳛ ﱡﻞ ﻣﺎﻝ ﺍﻣﺮ ﹴ‬
‫ﻕ َﺭﺑﱢ ﹸﻜ ْﻢ‬ ‫ﲔ َﻭ ِﺷﻤَﺎ ﹴﻝ ﹸﻛﻠﹸﻮﺍ ِﻣ ْﻦ ﹺﺭ ْﺯ ﹺ‬ ‫ﺴ ﹶﻜﹺﻨ ﹺﻬ ْﻢ ﺁﻳَﺔﹲ َﺟﻨﱠﺘَﺎ ِﻥ َﻋ ْﻦ ﻳَﻤ ﹴ‬
‫ﺴﺒَﺄ ﰲ َﻣ ْ‬
‫َﻧﻔﹾﺴﹰﺎ ﹶﻓ ﹸﻜﻠﹸﻮ ُﻩ َﻫﻨﹺﻴﺌﹰﺎ َﻣﺮﹺﻳﺌﹰﺎ ﻭﻗﺎﻝ ‪ :‬ﹶﻟ ﹶﻘ ْﺪ ﻛﹶﺎ ﹶﻥ ِﻟ َ‬
‫ﺕ‬
‫ﻼ ِ‬
‫ﺕ ﺍ ﹾﻟﻐَﺎ ِﻓ ﹶ‬
‫ﺼﻨَﺎ ِ‬‫ﺤ َ‬
‫ﻭَﺍ ْﺷ ﹸﻜﺮُﻭﺍ ﹶﻟﻪُ َﺑ ﹾﻠ َﺪ ﹲﺓ ﹶﻃﻴﱢَﺒ ﹲﺔ َﻭ َﺭ ﺏﱞ ﻏﹶﻔﹸﻮﺭٌ ﻭﺫﻟﻚ ﺇ ﹾﺫ ﻛﺎﻧﺖ ﻃﻴّﺒﺔ ﺍﳍﻮﺍ ِﺀ ﻭﻗﺎﻝ ‪ :‬ﺇﻧﱠﺎﺍ ﻟﹼﺬﻳ َﻦ َﻳ ْﺮﻣُﻮ ﹶﻥ ﺍ ﹸﳌ ْ‬
‫ﺕ‬
‫ﺨﺒﹺﻴﺜﹶﺎ ِ‬
‫ﲔ ﻭَﺍﳋﹶﺒﻴﺜﹸﻮ ﹶﻥ ﻟِﻠ َ‬ ‫ﺕ ِﻟ ﹾﻠﺨَﺒﻴِﺜ َ‬ ‫ﺕ ﻟﹸ ِﻌﻨُﻮﺍ ﰲ ﺍﻟﺪﱡ ْﻧﻴَﺎ ﻭَﺍﻵ ِﺧ َﺮِﺓ َﻭﹶﻟﻬُ ْﻢ ﻋَﺬﹶﺍ ﺏٌ ﻋَﻈِﻴﻢٌ ﰒ ﻗﺎﻝ ‪ :‬ﺍﳋﹶﺒﻴﺜﹶﺎ ُ‬ ‫ﺍﳌﹸ ْﺆ ِﻣَﻨﺎ ِ‬
‫ﻕ ﹶﻛﺮﹺﱘٌ ‪.‬‬ ‫ﻚ ُﻣَﺒﺮﱠﺀُﻭ ﹶﻥ ِﻣﻤﱠﺎ ﻳَﻘﹸﻮﻟﻮﻥﹶ ﹶﻟ ُﻬ ْﻢ َﻣ ْﻐ ِﻔ َﺮ ﹲﺓ َﻭ ﹺﺭ ْﺯ ٌ‬
‫ﺕ ﺃﹸﻭﻟِﺌ َ‬
‫ﲔ ﻭَﺍﻟﻄﱠﻴﱢﺒُﻮ ﹶﻥ ﻟِﻠﻄﱠﻴﱢﺒَﺎ ِ‬
‫ﺕ ﻟِﻠﻄﱠﻴﱢﺒ َ‬
‫ﻭَﺍﻟﻄﱠﻴﱢﺒَﺎ ُ‬
‫ﺡ ﻭﺍﻣْﺮﺃﺓ ﻟﻮﻁ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻏﲑ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﻛﺜﲑٌ ﻣﻦ‬ ‫ﻭﰲ ﻫﺬﺍ ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﺘﺄﻭﻳ ﹶﻞ ﰲ ﺍﻣﺮﺃ ِﺓ ﻧﻮ ﹴ‬
‫ﺡ ﻭَﺍ ْﻣ َﺮﹶﺃﹶﺓ‬‫ﻼ ِﻟﻠﹼﺬِﻳ َﻦ ﹶﻛ ﹶﻔﺮُﻭﺍ ﺍ ْﻣ َﺮﹶﺃ ﹶﺓ ﻧُﻮ ﹴ‬
‫ﺏ ﺍﻟﻠﹼ ُﻪ َﻣﹶﺜ ﹰ‬
‫ﺿ َﺮ َ‬
‫ﲔ ﲰِﻌﻮﺍ ﻗﻮﻟﹶﻪ ﻋﺰّ ﻭﺟﻞﱠ ‪َ :‬‬ ‫ﺃﺻﺤﺎﺏ ﺍﻟﺘﱠﻔﺴﲑ ‪ :‬ﻭﺫﻟﻚ ﺃﻬﻧﻢ ﺣ َ‬
‫ﺤ ْﻴ ﹺﻦ ﻓﺨَﺎَﻧﺘَﺎ ُﻫﻤَﺎ ﹶﻓ ﹶﻠ ْﻢ ﻳُﻐْﻨﹺﻴَﺎ ﻋَﻨ ُﻬﻤَﺎ ﻓﺪﻝﱠ ﺫﻟﻚ ﻋﻠﻰ ﺃﻧﱠﻪ ﱂ َﻳ ْﻌ ﹺﻦ ﺍﳋﻴﺎَﻧ ﹶﺔ ﰲ‬‫ﺖ َﻋْﺒ َﺪ ْﻳ ﹺﻦ ِﻣ ْﻦ ِﻋﺒَﺎ ِﺩﻧَﺎ ﺻَﺎِﻟ َ‬
‫ﺤ َ‬
‫ﻁ ﻛﹶﺎَﻧﺘَﺎ َﺗ ْ‬
‫ﻟﹸﻮ ٍ‬
‫ﺍﻟﻔﺮْﺝ ﻭﻗﺪ ﻳﻘﻊ ﺍﺳ ُﻢ ﺍﳋﻴﺎﻧﺔ ﻋﻠﻰ ﺿﺮﻭﺏ ‪ :‬ﺃ ﻭّﳍﺎ ﺍﳌﺎ ﹸﻝ ﰒﱠ ﻳﺸﺘﻖﱡ ﻣﻦ ﺍﳋﻴﺎﻧﺔ ﰲ ﺍﳌﺎﻝ ﺍﻟﻐﺶﱡ ﰲ ﺍﻟﻨﺼﻴﺤ ِﺔ‬
‫ﺞ‬
‫ﲰﹺ‬ ‫ﱪ ﺇﺫﺍ ﻧﺰﻝ ﰲ ﺃﺯﻭﺍﺝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭ ُﺣﺮَﻡ ﺍﻟﺮﱡﺳُﻞ ﻋﻠﻰ ﺃ َ‬ ‫ﻭﺍﳌﺸﺎﻭﺭِﺓ ﻭﻟﻴﺲ ﻷﺣ ٍﺪ ﺃ ﹾﻥ ﻳﻮﺟﱢﻪ ﺍﳋ َ‬
 ‫ﺍﻟﻮﺟﻮﻩ ﺇﺫﺍ ﻛﺎﻥ ﻟﻠﺨﱪ ﻣﺬﻫﺐٌ ﰲ ﺍﻟﺴﱠﻼﻣﺔ ﺃﻭ ﰲ ﺍﻟ ﹸﻘﺼُﻮﺭ ﻋﻠﻰ ﺃﺩﱏ ﺍﻟﻌﻴﻮﺏ ﻭﻗﺪ ﻋﻠﻤْﻨﺎ ﺃﻥﹼ ﺍﳋﻴﺎﻧ ﹶﺔ ﻻ ﺗﺘﺨﻄﱠﻰ‬
‫ﺇﱃ ﺍﻟﻔﺮﺝ ﺣﺘّﻰ ﺗﺒﺘﺪﺉ ﺑﺎﳌﺎﻝ ﻭﻗﺪ‬

‫ﻳﺴﺘﻘﻴﻢ ﺃﻥ ﻳﻜﻮﻧﺎ ﻣﻦ ﺍﳌﻨﺎﻓﻘﲔ ﻓﻴﻜﻮﻥ ﺫﻟﻚ ﻣﻨﻬﻤﺎ ﺧﻴﺎﻧﺔ ﻋﻈﻴﻤﺔ ﻭﻻ ﺗﻜﻮﻥ ﻧﺴﺎﺅﻫﻢ ﺯﻭﺍﱐ (‬
‫ﺴﻜﹸ ْﻢ ﺗَﺤﻴّ ﹰﺔ ِﻣ ْﻦ ِﻋ ْﻨ َﺪ ﺍﻟﻠﹼ ِﻪ ُﻣﺒَﺎ َﺭ ﹶﻛ ﹰﺔ‬ ‫ﺴﻠﱢﻤُﻮﺍ َﻋﻠﹶﻰ ﹶﺃ ْﻧﻔﹸ ِ‬ ‫ﻓﻴﻠﺰﻣﻬﻢ ﺃﲰﺎﺀٌ ﻗﺒﻴﺤﺔ ﻭﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﹼ ‪ :‬ﺇﺫﹶﺍ َﺩ َﺧ ﹾﻠُﺘ ْﻢ ﺑُﻴُﻮﺗﹰﺎ ﹶﻓ َ‬
‫ﻼ ﹰﻻ ﹶﻃﻴﱢﺒﹰﺎ ﻭﻗﺎﻝ ‪َ :‬ﻣ ْﻦ َﻋ ِﻤ ﹶﻞ ﺻَﺎﻟِﺤﹰﺎ ِﻣ ْﻦ ﹶﺫ ﹶﻛ ﹴﺮ ﹶﺃ ْﻭ ﹸﺃ ْﻧﺜﹶﻰ َﻭﻫُ َﻮ ﻣُ ﺆْﻣِﻦٌ‬ ‫ﹶﻃﻴﱢَﺒ ﹰﺔ ﻭﻗﺎﻝ ‪ :‬ﹶﻓﻜﹸﻠﹸﻮﺍ ِﻣﻤﱠﺎ َﺭ َﺯ ﹶﻗﻜﹸﻢُ ﺍﻟﻠﹼ ُﻪ َﺣ ﹶ‬
‫ﻕ ﻭﻗﺎﻝ ‪َ :‬ﻭ َﻣﹶﺜﻞﹸ‬ ‫ﺕ ِﻣ َﻦ ﺍﻟﺮﱢ ْﺯ ﹺ‬ ‫ﺝ ِﻟ ِﻌﺒَﺎ ِﺩِﻩ ﻭَﺍﻟﻄﹼﻴﱢﺒَﺎ ِ‬
‫ﹶﻓ ﹾﻠُﻨﺤْﻴَﻴﻨﱠ ُﻪ َﺣﻴَﺎ ﹰﺓ ﹶﻃﻴﱢَﺒ ﹰﺔ ﻭﻗﺎﻝ ﺗﻌﺎﱃ ‪ :‬ﹸﻗ ﹾﻞ َﻣ ْﻦ َﺣﺮﱠ َﻡ ﺯﻳَﻨ ﹶﺔ ﺍﻟﻠﹼ ِﻪ ﺍﻟﹼﺘِﻲ ﹶﺃ ْﺧ َﺮ َ‬
‫ﺠ َﺮ ٍﺓ ﹶﻃﻴﱢَﺒ ٍﺔ ﻭﻗﺎﻝ ‪َ :‬ﻭﻇﹶﻠﻠﱠﻨَﺎ َﻋ ﹶﻠ ْﻴﻜﹸﻢُ ﺍ ﹾﻟَﻐﻤَﺎ َﻡ َﻭﺃﹶﻧ َﺰ ﹾﻟﻨَﺎ َﻋ ﹶﻠ ْﻴﻜﹸﻢُ‬ ‫ﺸَ‬ ‫ﻼ ﹶﻛ ِﻠ َﻤ ﹰﺔ ﹶﻃﻴﱢَﺒ ﹰﺔ ﹶﻛ َ‬
‫ﺠ َﺮ ٍﺓ َﺧﺒﹺﻴﹶﺜ ٍﺔ ﻭ َﻣﹶﺜ ﹰ‬
‫ﺸَ‬
‫ﹶﻛ ِﻠ َﻤٍﺔ َﺧﺒﹺﻴﹶﺜ ٍﺔ ﹶﻛ َ‬
‫ﺕ ﻣَﺎ َﺭ َﺯ ﹾﻗﻨَﺎ ﹸﻛ ْﻢ ﻓﻘﻮﻟﻪ ‪ :‬ﻃﻴﱢﺐ ﻳﻘ ُﻊ ﰲ ﻣﻮﺍﺿ َﻊ ﻛﺜﲑ ٍﺓ ﻭﻗ ْﺪ ﻓﺼﱠﻠﻨﺎ ﺑﻌﺾ ﺫﻟﻚ ﰲ‬ ‫ﺍ ﹾﻟ َﻤﻦﱠ ﻭﺍﻟﺴﱠ ﹾﻠﻮَﻯ ﹸﻛﻠﹸﻮﺍ ِﻣ ْﻦ ﹶﻃﻴﱢﺒَﺎ ِ‬
‫ﻫﺬﺍ ﺍﻟﺒﺎﺏ ‪.‬‬
‫ﺤﺮﱠﻣﹰﺎ َﻋﻠﹶﻰ ﻃﹶﺎ ِﻋ ﹴﻢ َﻳ ﹾﻄ َﻌﻤُﻪُ‬‫ﰒ ﺭﺟﻊ ﺑﻨﺎ ﺍﻟﻘﻮ ﹸﻝ ﺇﱃ ﻣﻮﺿﻌﻨﺎ ﻣﻦ ﺫِﻛﺮ ﺍﳋﻨﺰﻳﺮ ﰒﱠ ﻗﺎﻝ ‪ :‬ﹸﻗ ﹾﻞ َﹶﻻ ﹶﺃ ﹺﺟﺪُ ﻓِﻴﻤَﺎ ﺃﹸﻭ ِﺣ َﻲ ﺇﹶﻟﻲﱠ ُﻣ َ‬
‫ﻍ‬
‫ﺿ ﹸﻄﺮﱠ ﹶﻏ ْﻴ َﺮ ﺑَﺎ ﹴ‬
‫ﺤ َﻢ ِﺧ ْﻨﺰﹺﻳ ﹴﺮ ﻓﹶﺈﻧﱠ ُﻪ ﺭﹺﺟْﺲٌ ﹶﺃ ْﻭ ِﻓﺴْﻘﹰﺎ ﹸﺃ ِﻫﻞﱠ ِﻟ َﻐ ْﻴ ﹺﺮ ﺍﻟﻠﹼ ِﻪ ﹺﺑ ِﻪ ﹶﻓ َﻤ ﹺﻦ ﺍ ْ‬
‫ﺴﻔﹸﻮﺣﹰﺎ ﹶﺃ ْﻭ ﹶﻟ ْ‬
‫ﺇﻻﱠ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ َﻣ ْﻴَﺘ ﹰﺔ ﹶﺃ ْﻭ ﺩَﻣﹰﺎ َﻣ ْ‬
‫ﻑ ﻣﺎ ﺣﺮﱠﻡ ﻭﱂ ﻳﺬﻛﺮْﻫﺎ ﺑﺄﻛﺜ َﺮ ﻣﻦ ﺍﻟﺘﱠﺤﺮﱘ ﻓﻠﻤّﺎ ﺫﻛﺮ‬ ‫ﻚ ﻏﹶﻔﹸﻮﺭٌ ﺭَﺣﻴﻢٌ ﺃ ﹶﻻ ﺗﺮﺍﻩ ﻗﺪ ﺫﻛﺮ ﺃﺻﻨﺎ َ‬ ‫َﻭ ﹶﻻ ﻋَﺎ ٍﺩ ﻓﹶﺈﻥﱠ َﺭﺑﱠ َ‬
‫ﺍﳋﻨﺰﻳﺮ ﻗﺎﻝ ‪ :‬ﻓﹶﺈﻧﱠ ُﻪ ﺭﹺﺟْﺲٌ ﻓﺠﻌﻞ ﺍﳋﻨﺰﻳﺮ ﻭﺇ ﹾﻥ ﻛﺎﻥ ﻏﲑ ﻣِﻴﺘﺔ ﺃﻭ ﺫ ﹶﻛ َﺮ ﺍﻟﺬﹼﺍﺑﺢ ﻋﻠﻴﻪ ﺍﺳﻢ ﺍﻟﻠﹼﻪ ﺃﻧﱠﻪ ﺭﹺﺟْﺲٌ ﻭﻻ ﻧﻌﻠﻢ‬
‫ﳍﺬﺍ ﺍﻟﻮﺟﻪ ﺇﻻﱠ ﺍﻟﺬﻱ ﺧﺼّ ُﻪ ﺍﻟﻠﹼﻪ ﺑﻪ ﻣﻦ ﺫﻛﺮ ﺍﳌﺴﺦ ﻓﺄﺭﺍﺩ ﺗﻌﻈﻴ َﻢ ﺷﺄ ِﻥ ﺍﻟﻌِﻘﺎﺏ ﻭﻧﺰﻭ ﹺﻝ ﺍﻟﻐﻀَﺐ ﻭﻛﺎﻥ ﺫﻟﻚ‬
‫ﻒ‬
‫ﺍﻟﻘﻮﻝ ﻟﻴﺲ ﳑّﺎ ﻳﻀﺮّ ﺍﳋﻨﺰﻳﺮ ﻭﻓﻴﻪ ﺍﻟﺰﱠﺟﺮ ﻋﻦ ﳏﺎﺭﻣﻪ ﻭﺍﻟﺘّﺨﻮﻳ ُ‬

‫ﺦ ﺻﻮﺭﺓ ﺍﻟﻘﺮﺩ ﻓﻬﻼﱠ ﺫﻛﺮﻩ ﰲ ﺍﻟﺘﺤﺮﱘ ﻣﻊ ﺃﺻﻨﺎﻑ ﻣﺎ ﺣﺮﱠﻡ‬

‫ﺴَ‬
‫ﻣﻦ ﻣﻮﺍﺿﻊ ﻋﺬﺍﺑﻪ ﻭﺇ ﹾﻥ ﻗِﻴ ﹶﻞ ‪ :‬ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻣ َ‬
‫ﺲ‬
‫ﺏ ﱂ ﺗﻜﻦ ﺗﺄﻛ ﹸﻞ ﺍﻟﻘﺮﻭ َﺩ ﻭﻻ ﺗﻠﺘﻤ ُ‬ ‫ﰒﹼ ﺧﺼﱠ ُﻪ ﺃﻳﻀﹰﺎ ﺃﻧﱠﻪ ﻣﻦ ﺑﻴﻨﻬﺎ ﺭﺟﺲ ﻭﻫﻮ ﻳﺮﻳﺪ ﻣﺬﻫﺒﻪ ﻭﺻﻔﺘﻪ ﻗﻠﻨﺎ ﺇﻥﹼ ﺍﻟﻌﺮ َ‬
‫ﻚ ﺃﻭ ﺳُﻮﻗﺔ ﻓﺈﻧﱠ ُﻬ ْﻢ‬
‫ﺸ ِﺔ ﻭﺍﻟﺼﱢﲔ ﻭﻛﻞﹼ ﻣَﻦ ﲤﺠﱠﺲ ﻣﻦ ﻣَﻠ ٍ‬ ‫ﺻﻴﺪَﻫﺎ ﻟﻸﻛﻞ ﻭﻛ ﱡﻞ ﻣَﻦ ﺗﻨﺼﱠ َﺮ ﻣﻦ ﻣﻠﻮﻙ ﺍﻟﺮﱡﻭ ﹺﻡ ﻭﺍﳊﺒ َ‬
‫ﺱ ﻭﻛﺎﻥ ﰲ ﻃﺒﺎﻉ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﺘﻜﺮﱡﻩ ﻟﻠﺤﻮﻡ‬ ‫ﺤ ﹺﻢ ﺍﳋﻨﺰﻳﺮ ﻓﻀﻴﻠﺔ ﻭﺃﻥﹼ ﳊﻮﻣَﻬﺎ ﳑﱠﺎ ﺗﻘﻮﻡ ﺇﻟﻴ ِﻪ ﺍﻟﻨﻔﻮ ُ‬ ‫ﻛﺎﻧﻮﺍ ﻳﺮﻭﻥ ِﻟ ﹶﻠ ْ‬
‫ﺍﻟ ِﻘﺮَﺩ ِﺓ ﻭﺍﻟﺘﻘﺬﱡﺭ ﻣﻨﻬﺎ ﻣﺎ ﻳُﻐﲏ ﻋﻦ ﺫﻛﺮﻫﺎ ﻓﺬﻛﺮ ﺍﳋﻨﺰﻳ َﺮ ﺇ ﹾﺫ ﻛﺎﻥ ﺑﻴﻨﻬﻤﺎ ﻫﺬﺍ ﺍﻟﻔﺮﻕ ﻭﻟﻮ ﺫﻛﺮ ﺫﻟﻚ ﻭﺃﳊ َﻖ ﺍﻟﻘﺮ َﺩ‬
‫ﺑﺎﳋﻨﺰﻳﺮ ﳌﻮﺿﻊ ﺍﻟﺘﺤﺮﱘ ﻟﻜﺎﻥ ﺫﻟﻚ ﺇﳕﺎ ﻛﺎﻥ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﻮﻛﻴﺪ ﳌﺎ ﺟﻌﻠﻪ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﰲ ﻃﺒﺎﺋﻌﻬﻢ ﻣﻦ ﺍﻟﺘﻜﺮﱡﻩ‬
‫ﻭﺍﻟﺘﻘﺬﹼﺭ ﻭﻻ ﻏﲑ ﺫﻟﻚ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻠﹼﻪ َﻋﺰﱠ َﻭ َﺟﻞﱠ ‪ :‬ﻭَﻋَﻠﹶﻰ ﺍﻟﱠﺬِﻳ َﻦ ﻫَﺎﺩُﻭﺍ َﺣﺮﱠ ْﻣﻨَﺎ ﹸﻛﻞﱠ ﺫِﻱ ﻇﹸﻔﹸ ﹴﺮ َﻭ ِﻣ َﻦ ﺍ ﹾﻟَﺒ ﹶﻘ ﹺﺮ ﻭَﺍ ﹾﻟ َﻐَﻨ ﹺﻢ َﺣﺮﱠ ْﻣﻨَﺎ َﻋ ﹶﻠ ْﻴ ﹺﻬ ْﻢ ُﺷﺤُﻮ َﻣ ُﻬﻤَﺎ ﺇﻻﱠ‬
‫ﻚ َﺟ َﺰ ْﻳﻨَﺎ ُﻫ ْﻢ ﹺﺑَﺒ ْﻐﹺﻴ ﹺﻬ ْﻢ ﻭَﺇﻧﱠﺎ ﹶﻟﺼَﺎ ِﺩﻗﹸﻮﻥ ‪.‬‬ ‫ﻂ ﹺﺑ َﻌ ﹾﻈ ﹴﻢ ﺫﻟ َ‬
‫ﳊ ﻮَﺍﻳَﺎ ﹶﺃ ْﻭ ﻣَﺎ ﺍ ْﺧَﺘﹶﻠ ﹶ‬
‫ﺖ ﹸﻇﻬُﻮ ُﺭ ُﻫﻤَﺎ ﹶﺃ ﹺﻭ ﺍ ﹶ‬
‫ﻣَﺎ َﺣ َﻤﹶﻠ ْ‬

‫ﻭﺟﻮﻩ ﺍﻟﺘﺤﺮﱘ ﻭﻗﺪ ﺃﻧﺒﺄﹶﻙ ﻛﻤﺎ ﺗﺮﻯ ﻋﻦ ﺍﻟﺘّﺤﺮﱘ ﺃﻧّ ُﻪ ﻳﻜﻮﻥ ِﻣ ْﻦ ﻭﺟﻮﻩ ‪ :‬ﻓﻤﻨﻬﺎ ﻣﺎ ﻳﻜﻮﻥ ﻛﺎﻟﻜﺬﺏ ﻭﺍﻟﻈﻠﻢ‬
‫ﻭﺍﻟﻐَﺸﻢ (‬
‫ﻭﺍﻟﻐﺪْﺭ ﻭﻫﺬﻩ ﺃﻣﻮﺭٌ ﻻ ﲢ ﱡﻞ ﻋﻠﻰ ﻭﺟ ٍﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ﻭﻣﻨﻬﺎ ﻣﺎ ﳛﺮﻡ ﰲ ﺍﻟﻌﻘﹾﻞ ﻣِﻦ ﺫﺑﺢ ﺍﻹﻧﺴﺎ ِﻥ ﺍﻟﻄﱢﻔ ﹶﻞ ﻭﺟ َﻌ ﹶﻞ ﰲ‬
‫ﻀ ِﻪ ﻳﻘﺒﺢ ﺫﻟﻚ ﰲ ﺍﻟﺴﻤﺎﻉ ﻋﻠﻰ ﺃﻟﺴﻨﺔ ﺭﺳﻠﻪ‬ ‫ﻚ ﻟﻪ ﻭﺍﻟﻘﺎﺩ َﺭ ﻋﻠﻰ ﺗﻌﻮﻳ ِ‬
‫ﺍﻟﻌﻘﻮﻝ ﺍﻟﺘﺒﻴﱡ َﻦ ﹺﺑﹶﺄﻥﹼ ﺧﺎﻟﻖ ﺍﳊﻴﻮﺍ ِﻥ ﺃﻭ ﺍﳌﺎﻟ َ‬
‫ﻭﻫﺬﺍ ِﻣﻤﱠﺎ ﳛﺮﻡ ﺑﻌَﻴﹺﻨ ِﻪ ﻭ ﺑﺬﺍﺗﻪ ﹶﻻ ﺃﹶﻧﻪ ﺣﺮﱢﻡ ﻟﻌﻠﺔ ﻗﺪ ﳚﻮﺯ ﺩﻓﻌﻬﺎ ﻭﺍﻟﻈﻠﻢ ﻧﻔﺴ ُﻪ ﻫﻮ ﺍﳊﺮﺍﻡ ﻭﱂ ﳛﺮﱠﻡ ﻟﻌﻠﺔ ﻏﲑ ﻧﻔﺴِﻪ‬
‫‪.‬‬
‫ﻭﻫﻮ ﻣﺎ ﺟﺎﺀ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﺘﻌﺒﱡﺪ ﻭﻣﺎ ﻳﻌﺮﻑ ﺑﺎﳉﻤﻠﺔ ﻭﻳﻌﺮﻑ ﺑﺎﻟﺘﻔﺴﲑ ‪.‬‬
‫ﻚ َﺟ َﺰ ْﻳﻨَﺎ ُﻫ ْﻢ ﹺﺑَﺒ ْﻐﹺﻴ ﹺﻬ ْﻢ‬
‫ﻭﻣﻨ ُﻪ ﻣﺎ ﻳﻜﻮﻥ ﻋﻘﺎﺑﹰﺎ ﻭﻳﻜﻮﻥ ﻣﻊ ﺃﻧ ُﻪ ﻋِﻘﺎ ﺏٌ ﺍﻣﺘﺤﺎﻧﹰﺎ ﻭﺍﺧﺘﺒﺎﺭﹰﺍ ﻛﻨﺤﻮ ﻣﺎ ﺫﻛﺮ ﻣﻦ ﻗﻮﻟﻪ ‪ :‬ﺫِﻟ َ‬
‫ﺏ ﻬﺑﺎ ﺍﻟﻘﺘﻴﻞ ﰒ ﺃﺣْﻴﻴﻬﻤﺎ ﲨﻴﻌﹰﺎ ﻭﻟﻮ‬ ‫ﻭﻛﻨﺤﻮ ﺃﺻﺤﺎﺏ ﺍﻟﺒﻘﺮ ِﺓ ﺍﻟﺬﻳﻦ ﻗﻴ ﹶﻞ ﹸﳍ ْﻢ ‪ :‬ﺍ ﹾﺫَﺑﺤُﻮﺍ َﺑ ﹶﻘ َﺮ ﹰﺓ ﻓﺈﻧﱢﻲ ﺃﺭﻳﺪ ﺃﻥ ﺃﺿ ﹺﺮ َ‬
‫ﲑ ﳐﺎﻟﻔﲔ ﻓﻠﻤّﺎ ﺫ ﻫَﺒﻮﺍ ﻣﺬﻫﺐ ﺍﻟﺘﻠﻜﺆ ﻭﺍﻟﺘﻌﻠﹼﻞ ﰒ ﺍﻟﺘﻌﺮﱡﺽ‬ ‫ﺍﻋﺘﺮﺿﻮﺍ ﻣِﻦ ﲨﻴﻊ ﺍﻟﺒﻘﺮ ﺑﻘﺮﺓ ﻓﺬﲝﻮﻫﺎ ﻛﺎﻧﻮﺍ ﻏ َ‬
‫ﻭﺍﻟﺘﻌﻨﱡﺖ ﰲ ﻃﺮﻳﻖ ﺍﻟﺘﻌﻨّﺖ ﺻﺎﺭ ﺫﻟﻚ ﺳﺒﺐ ﺗﻐﻠﻴﻆ ﺍﻟﻔﺮﺽ‬

‫ﺲ ﹶﺃ ْﻭ ﹶﻓﺴَﺎ ٍﺩ ﻓِﻲ‬ ‫ﻚ ﹶﻛَﺘ ْﺒﻨَﺎ َﻋ ﹶﻠﻰ َﺑﻨﹺﻲ ﺇ ْﺳﺮَﺍﺋِﻴ ﹶﻞ ﹶﺃﻧّﻪُ َﻣ ْﻦ ﹶﻗَﺘ ﹶﻞ َﻧﻔﹾﺴﹰﺎ ﹺﺑ َﻐ ْﻴ ﹺﺮ ﻧَﻔ ﹴ‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞﱠ ‪ِ :‬ﻣ ْﻦ ﹶﺃ ْﺟ ﹺﻞ ﺫِﻟ َ‬
‫ﺠﺪُﻭﻧَﻪ َﻣ ﹾﻜﺘُﻮﺑﹰﺎ‬ ‫ﺱ ﺟَﻤﻴﻌﹰﺎ ﻭﻗﺎﻝ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ‪ :‬ﺍﻟﱠﺬِﻳ َﻦ َﻳﺘّﹺﺒﻌُﻮ ﹶﻥ ﺍﻟﺮﱠﺳُﻮ ﹶﻝ ﺍﻟﻨﱠﹺﺒﻲﱠ ﺍ ُﻷﻣﱢﻲﱠ ﺍﻟﱠﺬِﻱ ﻳُ ﹺ‬ ‫ﺽ ﹶﻓ ﹶﻜﹶﺄﻧﱠﻤَﺎ ﹶﻗَﺘ ﹶﻞ ﺍﻟﻨﱠﺎ َ‬
‫ﺍ َﻷ ْﺭ ﹺ‬
‫ﺤﺮﱢﻡُ َﻋ ﹶﻠﻴْ ﹺﻬﻢُ‬
‫ﺤ ﱡﻞ ﹶﻟﻬُﻢُ ﺍﻟﻄﹼﻴﱢﺒَﺎﺕِ َﻭﻳُ َ‬ ‫ﻑ َﻭﻳَﻨﻬَﺎ ﻫُ ْﻢ َﻋ ﹺﻦ ﺍﳌﹸ ْﻨ ﹶﻜ ﹺﺮ َﻭﻳُ ِ‬
‫ِﻋ ْﻨ َﺪ ُﻫ ْﻢ ﻓِﻲ ﺍﻟﺘﱠ ْﻮﺭَﺍ ِﺓ ﻭَﺍﻹ ْﻧﺠﹺﻴ ﹺﻞ َﻳ ﹾﺄﻣُﺮُ ﻫُ ْﻢ ﺑﹺﺎ ﹶﳌ ْﻌﺮُﻭ ِ‬
‫ﻒ‬
‫ﺤﻤﱢ ﹾﻠﻨَﺎ ﻣَﺎ ﹶﻻ ﻃﹶﺎ ﹶﻗ ﹶﺔ ﹶﻟﻨَﺎ ﹺﺑ ِﻪ ﻭَﺍ ْﻋ ُ‬ ‫ﺖ َﻋ ﹶﻠ ْﻴ ﹺﻬ ْﻢ ﻭﻣﺜﻠﻪ ‪َ :‬ﺭﺑﱠﻨَﺎ َﻭ ﹶﻻ ُﺗ َ‬ ‫ﻼ ﹶﻝ ﺍﻟﹼﺘِﻲ ﻛﹶﺎَﻧ ْ‬‫ﺻ َﺮ ُﻫ ْﻢ ﻭَﺍ َﻷ ﹾﻏ ﹶ‬ ‫ﻀﻊُ َﻋ ْﻨ ُﻬ ْﻢ ﺇ ْ‬‫ﺚ َﻭَﻳ َ‬‫ﳋﺒَﺎِﺋ ﹶ‬
‫ﺍﹶ‬
‫َﻋﻨﱠﺎ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺇﻧﱠﻤَﺎ ﻳﺮﻳﺪﻭﻥ ﺻَﺮْﻑ ﺍﻟﻌﺬﺍﺏ ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺇﳕﺎ ﻳﺮﻳﺪﻭﻥ ﲣﻔﻴﻒ ﺍﻟﻔﺮﺍﺋﺾ ﻭﻗﺪ ﳚﻮﺯ ﺃﻥ‬
‫ﻳﻜﻮ ﹶﻥ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ ‪ :‬ﻻ ﺃﺳﺘﻄﻴﻊ ﺍﻟﻨﻈ َﺮ ﺇﱃ ﻓﻼ ٍﻥ ﻋﻠﻰ ﻣﻌﲎ ﺍﻻﺳﺘﻘﺒﺎﻝ ‪.‬‬
‫ﺴ ِﻪ ِﻣ ْﻦ‬
‫ﻭﺑﺎ ﺏٌ ﺁﺧ ُﺮ ﻣﻦ ﺍﻟﺘّﺤﺮﱘ ﻭﻫﻮ ﹶﻗ ﻮْﻟﻪ ‪ :‬ﹸﻛ ﱡﻞ ﺍﻟﻄﹼﻌَﺎ ﹺﻡ ﻛﹶﺎ ﹶﻥ ﺣِﻼًّ ِﻟَﺒﻨﹺﻲ ﺇ ْﺳﺮَﺍﺋِﻴ ﹶﻞ ﺇﻻﹼ ﻣَﺎ َﺣﺮّ َﻡ ﺇ ْﺳﺮَﺍﺋِﻴ ﹸﻞ ﻋَﻠﹶﻰ َﻧ ﹾﻔ ِ‬
‫ﹶﻗ ْﺒ ﹺﻞ ﹶﺃ ﹾﻥ ﺗَُﻨﺰﱠ ﹶﻝ ﺍﻟﺘﱠ ْﻮﺭَﺍﺓ‬
‫ﺷﻌﺮ ﰲ ﺍﳋﻨﺰﻳﺮ ﻭﻗﺎﻝ ﻣﺮﻭﺍﻥ ﺑﻦ ﳏﻤﺪ ‪:‬‬

‫ﺿﻊُ ﺍﻟﻐَﺮ ** ﺛﹶﻰ ﺇﺫﺍ ﻣﺎ ﻏﺪﺍ ﺃﺑُﻮ ﻛﻠﺜﻮﻡ ( ) ﻃﺎﻭﻳﹰﺎ ﻗﺪ ﺃﺻﺎﺏ ﻋﻨﺪ ﺻﺪﻳﻖ‬ ‫ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﹺﻧ ْﻌ َﻢ ﺟَﺎ ُﺭ ﺍﳋﻨﺰﻳﺮ ِﺓ ﺍﳌﺮ ِ‬
‫ﻒ ﺍﳌ ْﻬﺪُﻭ ﹺﻡ ( ﺟﺮﻳﺮ ﻭﺍﳊﻀﺮﻣﻲ‬ ‫ﺱ ﹶﻓﹶﺄﻟﹾﻘﻰ ﻛﺎ ِﳌ ْﻌﹶﻠ ِ‬
‫ﺐ ﺍﻟﺸﱠﻢ ْ ** ﹺ‬
‫** ِﻣ ْﻦ ﺛﺮﻳ ٍﺪ ﻣُ ﹶﻠﺒﱠ ٍﺪ ﻣَﺄﺩُﻭﻡ ( ) ﰒﹼ ﺃﻧْﺤَﻰ َﲜ ْﻌ ﹺﺮ ِﻩ ﺣﺎﺟ َ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ ‪ :‬ﻭﻓﺪ ﺟﺮﻳﺮٌ ﻋﻠﻰ ﻫﺸﺎ ﹴﻡ ﻓﻘﺎﻝ ﺍﳊﻀﺮﻣﻲ ‪ :‬ﺃﻳﱡ ﹸﻜ ْﻢ ﻳﺸﺘﻤ ُﻪ ﻓﻘﺎﻟﻮﺍ ‪ :‬ﻣﺎ ﺃﺣﺪٌ ﻳ ﹾﻘ ِﺪﻡُ ﻋﻠﻴ ِﻪ ﻗﺎﻝ ‪:‬‬
‫ﺏ ﺍﻟﻠﹼﻪ ﺩﺍﺭَﻙ ﻭ ﹶﻻ‬ ‫ﻀﺤَﻚ ﻗﺎﻝ ‪ :‬ﻓﻘﺎﻡ ﺇﻟﻴ ِﻪ ﻓﻘﺎﻝ ‪ :‬ﺃﻧﺖ ﺟﺮﻳﺮ ﻗﺎﻝ ‪ :‬ﻧﻌﻢ ﻗﺎﻝ ‪ :‬ﻓﻼ ﻗﺮّ َ‬ ‫ﻓﺄﻧﺎ ﺃﺷﺘﻤ ُﻪ ﻭﻳﺮﺿَﻰ َﻭَﻳ ْ‬
‫ﺖ ﰲ ﺷﺮﻓﻚ ﻭَﻓﻀْﻠﻚ َﻭﻋَﻔﺎﻓﻚ ﺃ ﹾﻥ ﺗُﻬﺎ ﹺﺟ َﻲ ﺍﻟﻘﺮ َﺩ‬ ‫ﺣﻴﱠﺎ ﻣَﺰَﺍﺭﻙ ﻳﺎ ﻛﹶﻠﹾﺐ ﻓﺠﻌﻞ ﺟﺮﻳﺮٌ ﻳﻨﺘﻔﺦ ﰒﱠ ﻗﺎﻝ ﻟُﻪ ‪ :‬ﺭَﺿﻴ َ‬
‫ﺍﻟﻌﺎﺟﺰ ﻳﻌﲏ ﺍﻟﻔﺮﺯﺩﻕ ﻓﻀﺤﻚ ‪.‬‬
‫ﺐ ﻣﻦ ﻫﺬﺍ ﻷﱐ ﺷﺘﻤﺖ ﺍﻟُﺒﺨَﻼ َﺀ‬ ‫ﺸﻌْﺮﻱ ﺃﻋﺠ ُ‬ ‫ﻓﺤﺪﱠﺙ ﺻﺪﻳﻖٌ ﱄ ﺃﺑﺎ ﺍﻟﺼﱠﻠﹶﻊ ﺍﻟﺴﱢﻨﺪﻱﱠ ﻬﺑﺬﺍ ﺍﳊﺪﻳﺚ ﻗﺎﻝ ‪ :‬ﻓ ِ‬
‫ﺴ َﻤﻊُ ﻣِﻨﱢﻲ ( )‬
‫ﺖ ﻫﺠﺎ ٍﺀ ** ﺃﺑﺪﹰﺍ ﻳُ ْ‬
‫ﻓﺸﺘﻤﺖ ﻧﻔﺴﻲ ﺑﺄﺷﺪﱠ ﳑّﺎ ﺷﺘﻤﺘﻬﻢ ﻓﻘﺎﻝ ‪ :‬ﻭَﻣﺎ ﻫﻮ ﻗﺎﻝ ﻗﻮﱄ ‪ ) :‬ﹶﻻ ﺗَﺮَﻯ ﺑﻴ َ‬
‫ﺍ ِﳍﺠَﺎ ﹶﺃ ْﺭ ﹶﻓﻊُ ِﻣﻤﱠ ْﻦ ** ﹶﻗ ْﺪﺭُﻩُ ﻳﺼ ُﻐ ُﺮ ﻋﻨﱢﻲ (‬

‫ﺏ ﻋﻠﻰ ﺻﺎﺣﺒﻪ‬ ‫ﻃﺮﻳﻔﺔ ﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ ‪ :‬ﻛﺎﻥ ﻭﺍﺣﺪٌ ﻳﺴﺨَﺮ ﺑﺎﻟﻨﱠﺎﺱ ﻭﻳﺪﱠﻋﻲ ﺃﻧﱠﻪ ﻳَﺮﻗِﻲ ﻣﻦ ﺍﻟﻀﱢﺮﺱ ﺇﺫﺍ ﺿﺮ َ‬
‫ﺕ ﺇﱃ ﻓِﺮﺍﺷﻚ ﺍﻟﻘِﺮ َﺩ ﻓﺈﻧﱠﻚ ﺇ ﹾﻥ‬
‫ﻓﻜﺎﻥ ﺇﺫﺍ ﺃﺗﺎﻩ ﻣَﻦ ﻳﺸﺘﻜﻲ ﺿِﺮﺳﻪ ﻗﺎﻝ ﻟﻪ ﺇﺫﺍ ﺭﻗﺎﻩ ‪ :‬ﺇﻳﱠﺎﻙ ﺃ ﹾﻥ ﺗﺬﻛﺮ ﺇﺫﺍ ﺻِﺮ َ‬
‫ﺖ ﺍﻟﺮﱡﻗﹾﻴﺔ ﻓﻜﺎﻥ ﺇﺫﺍ ﺁﻭﻯ ﺇﱃ ﻓﺮﺍﺷﻪ ﺃ ﻭﱠ ﹶﻝ ﺷﻲﺀ ﳜﻄﺮ ﻋﻠﻰ ﺑﺎﻟﻪ ﺫِﻛ ُﺮ ﺍﻟﻘﺮﺩ ﻭﻳﺒﻴﺖ ﻋﻠﻰ ﺣﺎﻟﻪ ﻣﻦ‬ ‫ﺫﻛﺮﺗﻪ َﺑ ﹶﻄﹶﻠ ِ‬
‫ﺫﻟﻚ ﺍﻟ َﻮﺟَﻊ ﻓﻴﻐﺪﻭ ﺇﱃ ﺍﻟﺬﻱ ﺭﻗﹶﺎﻩ ﻓﻴﻘﻮﻝ ﻟﻪ ‪ :‬ﻛﻴﻒ ﻛﻨﺖ ﺍﻟﺒﺎﺭﺣﺔ ﻓﻴﻘﻮﻝ ‪ :‬ﹺﺑﺖﱡ َﻭﺟﹺﻌﹰﺎ ﻓﻴﻘﻮﻝ ‪ :‬ﻟﻌﻠﱠﻚ ﺫﻛﺮْﺕ‬
‫ﺾ ﻇﹸﺮَﻓﺎ ِﺀ ﺍﻟﻜﻮﻓﻴﱢﲔ ‪:‬‬
‫ﺍﻟﻘﺮﺩ ﻓﻴﻘﻮﻝ ‪ :‬ﻧﻌﻢ ﻓﻴﻘﻮﻝ ‪ِ :‬ﻣ ْﻦ ﹶﺛﻢﱠ ﱂ ﺗﻨﺘﻔﻊ ﺑﺎﻟﺮﱡﻗﻴﺔ ﺷﻌﺮ ﻟﺒﻌﺾ ﻇﺮﻓﺎﺀ ﺍﻟﻜﻮﻓﻴﲔ ﻭﻗﺎﻝ ﺑﻌ ُ‬
‫ﺥ ﺁ ﹸﻛ ﹾﻞ ** ﻭﺇﻥ ﻛﺎﻧﺖ‬ ‫ﺏ ** ﻭَﺇ ﹾﻥ ﻛﺎﻧﺖ ﻣﻌﺘﱠ ﹶﻘ ﹰﺔ ُﻋﻘﹶﺎﺭَﺍ ( ) ﻭﺇﻥ ﻳﺄﻛ ﹾﻞ ﺃﺑﻮ ﻓﺮﱡﻭ َ‬
‫ﺥ ﺃ ْﺷ َﺮ ْ‬
‫ﺏ ﺃﺑﻮ ﹶﻓﺮﱡﻭ َ‬
‫ﺸ َﺮ ْ‬
‫) ﻓﹶﺈ ﹾﻥ ﻳ ْ‬
‫ﺧَﻨﺎﻧﹺﻴﺼﹰﺎ ﺻِﻐﺎﺭ (‬

‫ﲑ ﺍﳌﺆﻣﻨﲔ ﹶﺃﺗَﺎ ﹸﻥ ( )‬‫ﺖ ﺑﻪ ** ﹺﺟﻴَﺎ َﺩ ﺃﻣ ﹺ‬

‫ﻗﺮﺩ ﻳﺰﻳﺪ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﻭﻗﺎﻝ ﻳﺰﻳﺪ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ‪ ) :‬ﹶﻓ َﻤ ْﻦ ﻣﺒ ِﻠﻎﹸ ﺍﻟﻘِﺮ ِﺩ ﺍﻟﺬﻱ ﺳَﺒﹶﻘ ْ‬
‫ﺿﻤَﺎﻥ ( ﺟﺰﻉ ﺑﺸﺎﺭ ﻣﻦ ﺷﻌﺮ ﺍﳊﻤﺎﺩ ﻭﺯﻋﻢ ﺍﳉﺮﺩﺍﱐ‬ ‫ﺖ َ‬ ‫ﺲ ﻬﺑﺎ ﺇ ﹾﻥ ﺃﻃﻌﺘَﲎ ** ﻓﻠﻴﺲ ﻋﻠﻴﻬﺎ ﺇﻥ ﻫ ﹶﻠ ﹾﻜ َ‬ ‫َﺗ َﻌﻠﱠ ْﻖ ﺃﺑﺎ ﹶﻗْﻴ ﹴ‬
‫ﺢ ﻣِﻦ ﻗﺮﺩ **‬ ‫ﺖ ﲪﱠﺎ ِﺩ ﻋَﺠﺮ ٍﺩ ﺣﻴﺚ ﻳﻘﻮﻝ ‪ ) :‬ﻭﻳﺎ ﺃﻗَﺒ َ‬ ‫ﻂ ﻛﺠ َﺰﻋِﻪ ﻣِﻦ ﺑﻴ ِ‬ ‫ﻉ ﻣﻦ ﻫﺠﺎ ٍﺀ ﻗ ﱡ‬
‫ﺃﻥﱠ ﺑﺸﱠﺎﺭﹰﺍ ﺍﻷﻋﻤﻰ ﱂ ﳚ َﺰ ْ‬
‫ﺇﺫﺍ ﻣﺎ ﻋَﻤِﻲ ﺍﻟ ِﻘﺮْﺩ (‬

‫ﻑ ِﺣ ﹾﺬﱘُ ﻛﱪﺓ ** ﻭﻫﻞ ﻳﺴﺘﻌﺪﱡ ﺍﻟ ِﻘ ْﺮﺩُ‬ ‫ﻸﺷْﺮﺍ ِ‬

‫ﺨ ِﻄﺮُ ِﻟ َ‬
‫ﺷﻌﺮ ﰲ ﺍﳍﺠﺎﺀ ﻭﻗﺎﻝ ُﺑﺸَﲑ ﺑﻦ ﺃﰊ َﺟﺬِﳝﺔ ﺍﻟ َﻌﺒْﺴﻲّ ‪ ) :‬ﺃَﺗ ْ‬
‫ﺖ ِﻗﺮْﺩﺍُﻧ ﹸﻜ ْﻢ ﺁ ﹶﻝ‬
‫ﲰَﻨ ْ‬
‫ﺏ ﺃﻥ ﹾﳜ ِﻄﺮُﻭﺍ ﻬﺑﺎ ** ﻭﹸﻟ ْﺆ ُﻡ ﻗﹸﺮﻭ ٍﺩ َﻭﺳْﻂ ﻛﻞﱢ ﻣﻜﺎ ِﻥ ( ) ﻟﻘﺪ ِ‬
‫ﺨ ﹶﻄﺮَﺍ ِﻥ ( ) ﺃﰉ ﻗِﺼ ُﺮ ﺍﻷﺫﹾﻧﺎ ﹺ‬
‫ﻟﻠ َ‬
‫ﲑ ﺳِﻤﺎﻥ ( ﺍﻷﺻﻤﻌﻲﱡ ﻋﻦ ﺃﰊ ﺍﻷﺷﻬﺐ ﻋﻦ ﺃﰊ ﺍﻟﺴﻠﻴﻞ ﻗﺎﻝ ‪ :‬ﻣﺎ ﺃﺑﺎﱄ ﺃﺧﻨﺰﻳﺮﹰﺍ‬ ‫ِﺣﺬﹾﱘ ** ﻭﺃﺣﺴﺎﺑُﻜﻢ ﰲ ﺍﳊﻲﱢ ﻏ ُ‬
‫ﺠﺮﱡ ﺑﺮﺟﻠﻪ ﺃﻭ ﻣﺜﻞ ﻋﺒﻴﺪ ﻳﻨﺎﺩﻱ ‪ :‬ﻳﺎ ﹶﻝ ﻓﹸﻼﻥ ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ‬ ‫ﺖ ُﻳ َ‬ ‫ﺭﺃﻳ ُ‬

‫ﺍﻷﺻﻤﻌﻲﱡ ﻋﻦ ﺃﰊ ﻇﺒﻴﺎﻥ ﻗﺎﻝ ‪ :‬ﺍﳋﹸﻮﺯ ﻫﻢ ﺍﻟﺒُﻨﺎﺓ ﺍﻟﺬﻳﻦ ﺑﻨَﻮﺍ ﺍﻟﺼﱠﺮﺡ ﻭﺍﲰُﻬﻢ ﻣﺸﺘﻖﱞ ﻣﻦ ﺍﳋﻨﺰﻳﺮ ﺫﻫﺐ ﺇﱃ ﺍﲰﻪ‬
‫ﺑﺎﻟﻔﺎﺭﺳﻴﺔ ﺧﻮﻙ ﻓﺠﻌﻠﺖ ﺍﻟﻌﺮﺏ ﺧُﻮﻙ ﺧُﻮﺯﹰﺍ ﺇﱃ ﻫﺬﺍ ﺫﻫﺐ ‪.‬‬
‫ﺦ ﻻ ﻳﺘﻨﺎﺳﻞ ﻭﻻ ﻳﺒﻘﻰ ﺇﻻﱠ‬
‫ﺱ ﰲ ﺍ ﹶﳌﺴْﺦ ﺑﺄﻗﺎﻭﻳ ﹶﻞ ﳐﺘﻠﻔﺔ ‪ :‬ﻓﻤﻨﻬﻢ ﻣﻦ ﺯﻋﻢ ﺃﻥﹼ ﺍﳌِﺴ َ‬
‫ﺗﻨﺎﺳﻞ ﺍﳌِﺴﺦ ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻨﱠﺎ ُ‬
‫ﺑﻘﺪﺭ ﻣﺎ ﻳﻜﻮ ﹸﻥ ﻣﻮﻋﻈ ﹰﺔ ﻭ ِﻋﺒْﺮﺓ ﻓﻘﻄﻌﻮﺍ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺸﻬﺎﺩ ﹶﺓ ﻭﻣﻨﻬﻢ ﻣَﻦ ﺯﻋﻢ ﺃﻧﱠﻪ ﻳﺒﻘﹶﻰ ﻭﻳﺘﻨﺎﺳﻞ ﺣﱴ ﺟﻌﻞ ﺍﻟﻀﱠﺐﱠ‬
‫ﲑ ﺫﻟﻚ ﻣﻦ ﺃﻭﻻ ِﺩ ﺗﻠﻚ ﺍﻷﻣﻢ ﺍﻟﱵ ﻣُﺴِﺨﺖ ﰲ ﻫﺬﻩ ﺍﻟﺼﱡﻮﺭ ﻭﻛﺬﻟﻚ ﻗﻮﻟﹸﻬﻢ‬ ‫ﳉﺮﱢﻱﱠ ﻭﺍﻷﺭﺍﻧﺐ ﻭﺍﻟﻜﻼﺏ ﻭﻏ َ‬ ‫ﻭﺍ ِ‬
‫ﰲ ﺍﳊﻴﱠﺎﺕ ﻭﻗﺎﻟﻮﺍ ﰲ ﺍﻟﻮﺯَﻍ ‪ :‬ﺇﻥ ﺃﺑﺎﻫﺎ ﳌﹼﺎ ﺻﻨﻊ ﰲ ﻧﺎﺭ ﺇﺑﺮﺍﻫﻴ َﻢ ﻭﺑﻴﺖ ﺍﳌﻘﹾﺪِﺱ ﻣﺎ ﺻﻨﻊ ﺃﺻﻤﱠ ُﻪ ﺍﻟﻠﹼﻪ ﻭﺃﺑﺮﺻَﻪ ﻓﻘﻴﻞ‬
‫‪ :‬ﺳﺎﻡّ ﺃﺑﺮﺹ ﻓﻬﺬﺍ ﺍﻟﺬﻱ‬

‫ﻧﺮﻯ ﻫﻮ ﻣﻦ ﻭﻟﺪﻩ ﺣﺘﱠﻰ ﺻﺎﺭ ﰲ ﻗﺘﻠﻪ ﺍﻷﺟﺮُ ﺍﻟﻌﻈﻴﻢ ﻟﻴﺲ ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﺬﻱ ﻳﻘﺘﻠﹸﻪ ﻛﺎﻟﺬﻱ ﻳﻘﺘﻞ ﺍﻷُ ْﺳ َﺪ ﻭﺍﻟﺬﱢﺋﺎﺏ ﺇﺫﺍ‬
‫ﺧﺎﻓﻬﺎ (‬
‫ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻭﻗﺎﻟﻮﺍ ﰲ ﺳﻬﻴ ﹴﻞ ﻭﰲ ﺍﻟﺰﱡ ﻫَﺮﺓ ﻭﰲ ﻫﺎﺭُﻭﺕ ﻭﻣﺎﺭﻭﺕ ﻭﰲ ﻗﲑﻯ ﻭﻋﲑﻯ ﺃﺑَﻮَﻱ ﺫﻱ ﺍﻟﻘﺮﻧﲔ‬
‫ﻭﺟُﺮْﻫﻢ ﻣﺎ ﻗﺎﻟﻮﺍ ‪.‬‬
‫ﺍﻟﻘﻮﻝ ﰲ ﺍﳌﺴﺦ‬

‫ﻓﺄﻣﱠﺎ ﺍﻟﻘﻮﻝ ﰲ ﻧﻔﺲ ﺍﳌﹶﺴْﺦ ﻓﺈﻥﱠ ﺍﻟﻨﱠﺎﺱ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺫﻟﻚ ‪ :‬ﻓﺄﻣﱠﺎ ﺍﻟﺪﱡﻫﺮﻳّﺔ ﻓﻬﻢ ﰲ ﺫﻟﻚ ﺻِﻨﻔﺎﻥ ‪ :‬ﻓﻤﻨﻬﻢ ﻣَﻦ َﺟﺤَﺪ‬
‫ﺦ ﻭﺃﻗﺮﱠ ﺑﺎﳋﺴْﻒ ﻭﺍﻟﺮﱢﻳﺢ ﻭﺍﻟﻄﹼﻮﻓﺎﻥ ﻭﺟﻌﻞ ﺍﳋﺴْﻒ ﻛﺎﻟﺰﱠﻻﺯﻝ ﻭﺯﻋﻢ ﺃﻧﱠﻪ ﻳ ِﻘﺮﱡ ﻣﻦ ﺍﻟﻘﺬﹾﻑ ﲟﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟَﺒﺮَﺩ‬ ‫ﺴَ‬
‫ﺍﳌ ْ‬
‫ﺖ ﻋﻠﻴِﻪ ﺍﻷﻣﱠﺔ ﺃﻧﱠﻪ ﻗﺪ‬
‫ﺖ ﺃﺟﻮﱢﺯ ﺇﻻﱠ ﻣﺎ ﺍﺟﺘﻤﻌ ِ‬
‫ﺍﻟ ِﻜﺒَﺎﺭ ﻓﺄﻣّﺎ ﺍﳊﺠﺎﺭﺓ ﻓﺈﻧﱠﻬﺎ ﻻ ﲡﻲﺀ ﻣﻦ ﺟﻬﺔ ﺍﻟﺴﱠﻤﺎﺀ ﻭﻗﺎﻝ ‪ :‬ﻟﺴ ُ‬
‫ﺦ ﺍﻟﺒﺘّﺔ ‪.‬‬
‫ﺴَ‬
‫ﳛﺪﺙ ﰲ ﺍﻟﻌﺎﱂ ﻓﺄ ْﻧ ﹶﻜ َﺮ ﺍﳌ ْ‬
 ‫ﺃﺛﺮ ﺍﻟﺒﻴﺌﺔ ﻭﻗﺎﻝ ﺍﻟﺼﱢﻨﻒ ﺍﻵﺧَﺮ ‪ :‬ﻻ ﻧﻨﻜﺮ ﺃ ﹾﻥ ﻳﻔﺴُ َﺪ ﺍﳍﻮﺍ ُﺀ ﰲ ﻧﺎﺣِﻴ ٍﺔ ﻣﻦ ﺍﻟﻨﻮﺍﺣﻲ ﻓﻴﻔﺴ َﺪ ﻣﺎﺅﻫﻢ ﻭﺗﻔﺴُ َﺪ ﺗُﺮﺑﺘﻬﻢ‬
‫ﻓﻴﻌﻤ ﹶﻞ ﺫﻟﻚ ﰲ ﻃﺒﺎﻋﻬﻢ ﻋﻠﻰ ﺍﻷﻳﱠﺎﻡ‬

‫ﻛﻤﺎ ﻋﻤﻞ ﺫﻟﻚ ﰲ ﻃﺒﺎﻉ ﺍﻟﺰﱢﻧﺞ ﻭﻃﺒﺎﻉ ﺍﻟﺼﱠﻘﺎﻟﺒﺔ ﻭﻃﺒﺎﻉ ﺑﹺﻼ ِﺩ ﻳﺄﺟﻮﺝ ﻭﻣﺄﺟﻮﺝ ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﺍﻟﻌَﺮﺏ ﻭﻛﺎﻧﻮﺍ‬
‫ﻒ ﺗﻄَﺒﻊُ ﺍﻹﺑ ﹶﻞ‬
‫ﻉ ﺑﻼﺩ ﺍﻟﺘﺮﻙ ﻛﻴ َ‬‫ﲔ ﻧﺰﻟﻮﺍ ﺧﺮﺍﺳﺎ ﹶﻥ ﻛﻴﻒ ﺍﻧﺴﻠﺨﻮﺍ ﻣﻦ ﲨﻴﻊ ﺗﻠﻚ ﺍﳌﻌﺎﱐ ﻭﺗﺮﻯ ﻃﺒﺎ َ‬ ‫ﺃﻋﺮﺍﺑﺎﹰ ﺣ َ‬
‫ﻭﺍﻟﺪﱠﻭﺍﺏﱠ ﻭﲨﻴ َﻊ ﻣﺎﺷﻴﺘﻬﻢ ‪ :‬ﻣﻦ ﺳﺒُ ﹴﻊ ﻭﻬﺑﻴﻤ ٍﺔ ﻋﻠﻰ ﻃﺒﺎﺋﻌﻬﻢ ﻭﺗﺮَﻯ ﺟﺮﺍ َﺩ ﺍﻟﺒﻘﻮ ﹺﻝ ﻭﺍﻟﺮﱠﻳﺎﺣِﲔ ﻭﺩِﻳﺪﺍﻧَﻬﺎ ﺧَﻀﺮﺍ َﺀ‬
‫ﳋﻀﺮﺓ ﻋﻠﻰ ﻏﲑ ﺫﻟﻚ ﻭﺗﺮﻯ ﺍﻟﻘﻤْﻠﺔ ﰲ ﺭﺃﺱ ﺍﻟﺸﺎﺏﱢ ﺍﻷﺳﻮ ِﺩ ﺍﻟﺸﱠﻌﺮ ﺳﻮﺩﺍﺀ ﻭﺗﺮﺍﻫﺎ ﰲ ﺭﺃﺱ‬ ‫ﻭﺗﺮﺍﻫﺎ ﰲ ﻏﲑ ﺍ ﹸ‬
‫ﺾ ﺍﻟﺸﱠﻌ ﹺﺮ ﺑﻴﻀﺎ َﺀ ﻭﺗﺮﺍﻫﺎ ﰲ ﺭﺃﺱ ﺍﻷﺷْﻤﻂ ﴰﻄﺎ َﺀ ﻭﰲ ﻟﻮﻥ ﺍﳉﻤ ﹺﻞ ﺍﻷﻭﺭﻕ ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﰲ ﺭﺃﺱ‬ ‫ﺍﻟﺸﱠﻴﺦ ﺍﻷﺑﻴ ﹺ‬
‫ﺾ ﻭ ُﺣﻤْﺮ ﻭﻗﺪ ﻧﺮﻯ َﺣﺮﱠﺓ ﺑﲏ ﺳُﻠﻴﻢ‬
‫ﺼ ﹶﻞ ﺧﻀﺎﺑﻪ ﺻﺎﺭ ﻓﻴﻬﺎ ﺷُﻜﹾﻠﺔﹲ ﻣﻦ ﺑﲔ ﺑﻴ ﹴ‬‫ﳋﻀِﻴﺐ ﺑﺎﳊﻤﺮﺓ ﺗﺮﺍﻫﺎ ﲪﺮﺍﺀ ﻓﺈ ﹾﻥ َﻧ َ‬
‫ﺍﹶ‬
‫ﻭﻣﺎ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻴﻪ ﻣﻦ ﺇﻧﺴﺎ ٍﻥ ﻭﺳﺒﻊ ﻭﻬﺑﻴﻤ ٍﺔ ﻭﻃﺎﺋِﺮ ﻭﺣﺸﺮﺓ ﻓﺘﺮﺍﻫﺎ ﻛﻠﱠﻬﺎ ﺳﻮﺩﺍﺀ‬

‫ﻭﻗﺪ ﺧﺒﱠ َﺮﻧَﺎ ﻣﻦ ﻻ ﻳُﺤﺼَﻰ ﻣﻦ ﺍﻟﻨﱠﺎﺱ ﺃﻧّﻬﻢ ﻗﺪ ﺃﺩﺭﻛﻮﺍ ﺭﺟﺎ ﹰﻻ ﻣﻦ ﻧﺒَﻂ ﺑَﻴﺴﺎﻥ ﻭﳍﻢ ﺃﺫﻧَﺎ ﺏٌ ﺇﻻﹼ ﺗﻜ ْﻦ ﻛﺄﺫﻧَﺎﺏ‬
‫ﳉﺮْﺫﺍﻥ ﻓﻘﺪ ﻛﺎﻥ ﳍﻢ ﻋُﺠﻮﺏٌ ﻃِﻮﺍﻝﹲ ﻛﺎﻷﺫﻧَﺎﺏ‬ ‫ﺍﻟﺘﻤﺎﺳﻴﺢ ﻭﺍﻷﺳﺪ ﻭﺍﻟﺒﻘﺮ ﻭﺍﳋﻴﻞ ﻭﺇﻻﱠ ﻛﺄﹶﺫﻧَﺎﺏ ﺍﻟﺴﱠﻼﺣﻒ ﻭﺍ ِ‬
‫ﻭﺭﺑﱠﻤﺎ ﺭﺃﻳﻨﺎ ﺍﳌﻼﹼﺡ ﺍﻟﻨﱠَﺒ ِﻄﻲﱠ ﰲ ﺑﻌﺾ ﺍﳉﻌﻔﺮﻳّﺎﺕ ﻋﻠﻰ ﻭﺟﻬ ِﻪ ﺷﺒ ُﻪ ﺍﻟ ِﻘﺮْﺩ ﻭﺭﺑﱠﻤﺎ ﺭﺃﻳْﻨﺎ ﺍﻟﺮﱠﺟ ﹶﻞ ﻣﻦ ﺍﳌﻐﺮﹺﺏ ﻓﻼ ﳒﺪ‬
‫ﺚ ﻭﺍﻟﺘﺮﺑ ﹸﺔ ﺍﻟﺮﺩﻳﱠ ﹸﺔ ﻧﺎﺳﹰﺎ ﰲ‬ ‫ﺑﻴﻨ ُﻪ ﻭﺑﲔ ﺍﳌِﺴﺦ ﺇﻻﹼ ﺍﻟﻘﻠﻴﻞ ﻭﻗﺪ ﳚﻮﺯ ﺃﻥ ﻳﺼﺎﺩﻑ ﺫﻟﻚ ﺍﳍﻮﺍﺀ ﺍﻟﻔﺎﺳ ُﺪ ﻭﺍﳌﺎ ُﺀ ﺍﳋﺒﻴ ﹸ‬
‫ﺿﻨَﺎَﻧ ﹰﺔ ﲟﺴﺎﻛﻨﻬﻢ ﻭﺃﻭﻃﺎﻬﻧﻢ ﻭﻻ ﻳﻨﺘﻘﻠﻮﻥ ﻓﺈﺫﺍ ﻃﺎﻝ‬ ‫ﺻﻔ ِﺔ ﻫﺆﻻﺀ ﺍﳌﻐﺮﺑﻴﱢﲔ ﻭﺍﻷﻧﺒﺎﻁ ﻭﻳﻜﻮﻧﻮﻥ ُﺟﻬّﺎ ﹰﻻ ﻓﻼ ﻳﺮﲢﻠﻮﻥ َ‬
‫ﺫﻟﻚ ﻋﻠﻴﻬﻢ ﺯﺍ َﺩ ﰲ ﺗﻠﻚ ﺍﻟﺸﻌﻮﺭ ﻭﰲ ﺗﻠﻚ ﺍﻷﺫﻧﺎﺏ ﻭﰲ ﺗﻠﻚ ﺍﻷﻟﻮﺍﻥ ﺍﻟﺸﱡﻘﹾﺮ ﻭﰲ ﺗﻠﻚ ﺍﻟﺼﱡﻮَﺭ ﺍﳌﻨﺎﺳﺒ ِﺔ ﻟﻠﻘﺮﻭﺩ‬
‫ﺖ ﻋﻨﺪﻧﺎ ﺑﺎﳋﱪ ﺍﻟﺬﻱ ﻻ ﻳﻌﺎﺭَﺽ ﺃﻥﹼ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻗﻠﺐ ﺻُ ﻮَﺭ (‬ ‫ﻑ ﻭﱂ ﻳﺜُﺒ ْ‬
‫ﻗﺎﻟﻮﺍ ‪ :‬ﻭﱂ ﻧﻌﺮ ْ‬
‫ﺻﻮَﺭ ﹶﻗ ْﻮ ﹴﻡ ﺇﻟﹶﻰ ﺻُ َﻮ ﹺﺭ ﺍﻟﻘﺮﻭﺩ ﻭﻗﺪ ﳚﻮﺯ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﺼﱡﻮ ُﺭ‬
‫ﻗﻮ ﹴﻡ ﺇﱃ ﺻﻮﺭ ﺍﳋﻨﺎﺯﻳﺮ ﻫﻮ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻧﻘﻞ ُ‬
‫ﺍﻧﻘﻠﺒﺖ ﰲ ﻣﻬﺐﱢ ﺍﻟﺮﻳﺢ ﺍﻟﺸﻤﺎﱄ ﻭﺍﻷﺧﺮﻯ‬

‫ﰲ ﻣﻬﺐﱢ ﺍﳉﻨﻮﺏ ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﻛﺎﻥ ﰲ ﺩﻫ ﹴﺮ ﻭﺍﺣﺪ ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺑﻴﻨﻬﻤﺎ ﺩﻫﺮٌ ﻭﺩﻫﻮﺭ ﻗﺎﻟﻮﺍ ‪ :‬ﻓﻠﺴْﻨﺎ‬
‫ﻧﻨﻜﺮ ﺍ ِﳌﺴْﺦ ﺇﻥ ﻛﺎﻥ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﺮﺗﻴﺐ ﻷﻧﱠﻪ ﺇﻥ ﻛﺎﻥ ﻋﻠﻰ ﳎﺮﻯ ﺍﻟﻄﱠﺒﺎﺋﻊ ﻭﻣﺎ ﺗﺪﻭﺭ ﺑﻪ ﺍﻷﺩﻭﺍﺭ ﻓﻠﻴﺲ ﺫﻟﻚ‬
‫ﺙ ﰲ ﺍﻟﻌﺎﻟﹶﻢ‬
‫ﺲ ﲟُﺤﺎ ﹴﻝ ﻭﻻ ﻳُﻨْﻜﹶﺮ ﺃﻥ ﳛﺪُ ﹶ‬
‫ﺖ ﻟﻘﻮﻟ ﹸﻜ ْﻢ ﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ‪ :‬ﺍﻟﺬﻱ ﻗﻠﺘﻢ ﻟﻴ َ‬
‫ﺾ ﻟﻘﻮﻟِﻨﺎ ﻭﻻ ﻣﺜﹾﺒ ٍ‬
‫ﺑﻨﺎﻗ ﹴ‬
‫ﺦ ﻛﺎﻥ ﻋﻠﻰ ﳎﺮﻯ ﻣﺎ ﺃﹸﻋﻄﹸﻮﺍ ﻣﻦ ﺳﺎﺋِﺮ ﺍﻷﻋﺎﺟﻴﺐ ﻭﺍﻟﺪﱠﻻﺋِﻞ ﻭﺍﻵﻳﺎﺕ ﻭﳓﻦ ﺇﻧﱠﻤﺎ ﻋﺮﻓﻨﺎ‬ ‫ﺑﺮﻫﺎﻧﺎ ﺕٌ ﻭﺫﻟﻚ ﺍﳌِﺴ ْ‬
‫ﺴﺦُ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﰎ ﰒﱠ‬ ‫ﲑ ﳑﺘﻨﹺﻊ ﻭﻟﻮ ﻛﺎﻥ ﺫﻟﻚ ﺍ ِﳌ ْ‬ ‫ﺫﻟﻚ ﻣﻦ ِﻗﺒَﻠﻬﻢ ﻭﻟﻮﻻ ﺫﻟﻚ ﻟﻜﺎﻥ ﺍﻟﺬﻱ ﻗﻠﺘ ْﻢ ﻏ ُ‬
‫ﺧﱪ ﺑﺬﻟﻚ ﻧﱯﱞ ﺃﻭ ﺩَﻋﺎ ﹺﺑ ِﻪ ﻧﱯﱞ ﻟﹶﻜﺎﻥ ﺫﻟﻚ ﺃﻋ ﹶﻈ َﻢ ﺍﳊﹸﺠﱠﺔ ﻓﺄﻣﺎ ﺃﺑﻮ ﺑﻜﺮ ﺍﻷﺻﻢّ ﻭﻫﺸﺎﻡ ﺑﻦ ﺍﳊﻜﻢ ﻓﺈﻧﱠﻬُﻤﺎ ﻛﺎﻧﺎ‬
‫ﻳﻘﻮﻻﻥ ﺑﺎﻟﻘﻠﹾﺐ ﻭﻳﻘﻮﻻﻥ ‪ :‬ﺇﻧﱠﻪ ﺇﺫﺍ ﺟﺎﺯ ﺃ ﹾﻥ ﻳﻘﻠﺐ ﺍﻟﻠﹼ ُﻪ َﺧﺮْﺩﻟ ﹰﺔ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﺰﻳﺪ ﻓﻴﻬﺎ ﺟﺴﻤﹰﺎ ﻭﻃﻮ ﹰﻻ ﺃﻭ ﻋﺮﺿﹰﺎ‬
‫ﺟﺎﺯ ﺃﻥ ﻳﻘﻠﺐ ﺍﺑ َﻦ ﺁﺩ َﻡ ﻗِﺮﺩﹰﺍ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻨﻘﹸﺺ ﻣﻦ ﺟﺴﻤﻪ ﻃﻮ ﹰﻻ ﺃﻭ ﻋﺮﺿﹰﺎ ‪.‬‬

‫ﺻﺢﱠ ﻋﻨﺪﻩ ﻣﻦ ﻗﻮﻝ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺇﲨﺎﻉ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺃﻧّﻪ ﻗﺪ ﻛﺎﻥ ﻭﺃﻧﱠﻪ ﻗﺪ ﻛﺎﻥ‬
‫ﻕ ﻓﻘﺪ ﻛﺎﻥ ﻟﻮﻻ ﻣﺎ َ‬
‫ﻭﺃﻣﱠﺎ ﺃﺑﻮ ﺇﺳﺤﺎ َ‬
‫ﺐ‬
‫ﺣُﺠﱠ ﹰﺔ ﻭﺑﺮﻫﺎﻧﹰﺎ ﰲ ﻭﻗﺘﻪ ﻟﻜﺎﻥ ﻻ ﻳﻨﻜﺮ ﻣﺬﻫﺒﻬﻢ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻭﻗﻮﻟﻪ ﻫﺬﺍ ﻗﻮ ﹸﻝ ﲨﻴ ﹺﻊ ﻣﻦ ﻗﺎﻝ ﺑﺎﻟﻄﱠﺒﺎﺋﻊ ﻭﱂ ﻳﺬ َﻫ ْ‬
‫ﺺ ﺍﻟ ﹶﻔ ْﺮ ِﺩ ‪.‬‬
‫ﻣﺬﻫﺐ ﺟﻬ ﹴﻢ ﻭﺣﻔ ﹴ‬
‫ﺸﲑُﻫﺎ (‬‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻌﻨﺴﻲّ ﻳﺬﻛﺮ ﺍﻟﻘﺮﺩ ‪ ) :‬ﻓ َﻬﻼﱠ ﹶﻏﺪَﺍ ﹶﺓ ﺍﻟﺮﱠ ْﻣ ﹺﻞ ﻳَﺎ ِﻗ ْﺮ َﺩ ِﺣ ﹾﺬ ﹴﱘ ** ُﺗﺆَﺍ ِﻣ ُﺮﻫَﺎ ﰲ َﻧﻔﹾﺴﻬﺎ َﺗﺴَْﺘ ِ‬
‫ﺍﻟﻘﻮﻝ ﰲ ﲢﺮﱘ ﺍﳋﻨﺰﻳﺮ ﻗﺎﻝ ‪ :‬ﻭﺳﺄﻝ ﺳﺎﺋﻠﻮﻥ ﰲ ﲢﺮﱘ ﺍﳋﻨﺰﻳﺮ ﻋﻦ ﻣﺴﺄﻟ ٍﺔ ﻓﻤﻨﻬﻢ ﻣﻦ ﺃﺭﺍﺩ ﺍﻟﻄﹼﻌﻦ ﻭﻣﻨﻬﻢ ﻣﻦ‬
‫ﻑ ﻗﻮﻟﻨﺎ ‪.‬‬
‫ﺃﺭﺍﺩ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻭﻣﻨﻬﻢ َﻣ ْﻦ ﺃﺣﺐﱠ ﺃﻥ ﻳﻌﺮﻑ ﺫﻟﻚ ﻣﻦ ﺟﻬﺔ ﺍﻟﻔﹸﺘﻴﺎ ﺇ ﹾﺫ ﻛﺎﻥ ﻗﻮﻟﹸﻪ ﺧﻼ َ‬
‫ﺨ ْﻨﺰﹺﻳ ﹺﺮ ﻓﺬﻛﺮ ﺍﻟﻠﱠﺤ َﻢ ﺩﻭ ﹶﻥ ﺍﻟﺸّﺤﻢ ﻭﺩﻭ ﹶﻥ ﺍﻟﺮﱠﺃﺱ‬
‫ﺤﻢُ ﺍ ﹾﻟ ِ‬
‫ﺖ َﻋ ﹶﻠ ْﻴﻜﹸﻢُ ﺍ ﹶﳌ ْﻴَﺘﺔﹸ ﻭَﺍﻟﺪﱠ ُﻡ َﻭﹶﻟ ْ‬
‫ﻗﺎﻟﻮﺍ ‪ :‬ﺇﻧﱠﻤَﺎ ﻗﺎﻝ ﺍﻟﻠﹼﻪ ‪ُ :‬ﺣﺮﱢ َﻣ ْ‬
‫ﻭﺩﻭ ﹶﻥ ﺍﳌﺦﱢ ﻭﺩﻭ ﹶﻥ ﺍﻟﻌﺼَﺐ‬

‫ﻭﺩﻭﻥ ﺳﺎﺋ ﹺﺮ ﺃﺟﺰﺍﺋﻪ ﻭﱂ ﻳﺬﻛﺮﻩ ﻛﻤﺎ ﺫﻛﺮ ﺍ ﹶﳌﻴْﺘﺔ ﺑﺄﺳﺮﻫﺎ ﻭَﻛﺬﻟﻚ ﺍﻟﺪﱠﻡ ﻷﻥﱠ ﺍﻟﻘﻮﻝ ﻭﻗﻊ ﻋﻠﻰ ﲨﻠﺘﻬﻤﺎ ﻓﺎﺷﺘﻤﻞ‬
‫ﻆ ﻭﺍﺣﺪ ﻭﻫﻮ ﺍﻟﻌﻤﻮﻡ ﻭﻟﻴﺲ ﺫﻟﻚ ﰲ ﺍﳋﻨﺰﻳﺮ ﻷﻧّﻪ ﺫﻛﺮ ﺍﻟﻠﹼﺤﻢ ﻣﻦ ﺑﲔ ﲨﻴﻊ ﺃﺟﺰﺍﺋﻪ‬ ‫ﻋﻠﻰ ﲨﻴﻊ ﺧﺼﺎﳍﻤﺎ ﺑﹺﻠﻔ ٍ‬
‫ﺤ ﹺﻢ ﻭﺍﻟﺸﱠﺤﻢ ﻓﺮﻕ ﻭﻗﺪ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﰲ ﻗﻴﺎﺳﻜﹸﻢْ ﻫﺬﺍ ﻟﻮ ﻗﺎﻝ ‪:‬‬ ‫ﲔ ﺍﻟﻠﱠ ْ‬
‫ﻭﻟﻴﺲ ﺑﲔ ِﺫﻛﹾﺮ ﺍﻟﻠﱠﺤْﻢ ﻭﺍﻟﻌﻈﹾﻢ ﻓﺮﻕ ﻭﻻ ﺑ َ‬
‫ﺣﺮﱢﻣﺖ َﻋﹶﻠ ْﻴﻜﹸﻢُ ﺍﳌﻴَﺘ ﹸﺔ ﻭﺍﻟﺪﱠﻡ ﻭﺷَﺤْﻢ ﺍﳋﻨﺰﻳﺮ ﺃﻥ ﲢﺮﱢﻣﻮﺍ ﺍﻟﺸﺤﻢ ﻭﺇﻧﱠﻤﺎ ﺫﻛﺮ ﺍﻟﻠﱠﺤﻢ ﻓ ِﻠ َﻢ ﺣﺮّﻣﺘﻢ ﺍﻟﺸﺤﻢ ﻭﻣﺎ‬
‫ﲑ ﺍﻟﺸّﺤﻢ ﻓﻬﻼﹼ ﺣﺮﱠﻣﺘﻢ ﺍﻟﻠﱠﺤﻢ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺣﺮﱠﻣﺘﻢ ﻣﺎ ﺳِﻮﺍﻩ ﺑﺎﳋﱪ ﺍﻟﺬﻱ ﻻ‬ ‫ﺑﺎﹸﻟ ﹸﻜ ْﻢ ﲢﺮﱢﻣﻮ ﹶﻥ ﺍﻟﺸّﺤﻢ ﻋﻨﺪ ﺫﻛﹾﺮ ﻏ ﹺ‬
‫ﺏ ﻣﻨَﺰﱠﻝ ﻭﰲ ﺃﹶﺛ ﹴﺮ ﻻ ﻳﺪﻓﻊ ﺭﺩﺩﲤﻮﻩ ﺇﱃ ﺟﻬﺔ‬ ‫ﺖ ﺧﺼﻠﺔﹲ ﺃﻭ ﺧَﺼﻠﺘﺎ ِﻥ ﳑﱠﺎ ﱂ ﺗُﺼﻴﺒﻮﺍ ِﺫﻛﹾﺮﻩ ﰲ ﻛﺘﺎ ﹴ‬ ‫ُﻳ ْﺪﻓﹶﻊ ﻓﺈﻥ ﺑﻘَﻴ ْ‬
‫ﺕ ﻭﻛﻼﻣﹰﺎ ﻳﻌﺮﱢﻑ ﻛﻞ ﺷﻲ ٍﺀ ﲟﻮﺿﻌﻪ ﻭﺇﳕﺎ ﺫﻟﻚ ﻋﻠﻰ ﻗﺪْﺭ ﺍﺳﺘﻌﻤﺎﳍﻢ ﻟﻪ ﻭﺍﻧﺘﻔﺎﻋﻬﻢ‬ ‫ﺍﻟﻌﻘﻞ ﻗﹸﻠﻨﺎ ‪ :‬ﺇﻥﹼ ﺍﻟﻨﱠﺎﺱ ﻋﺎﺩﺍ ٍ‬
‫ﺑﻪ ﻭﻗﺪ ﻳﻘﻮﻝ ﺍﻟﺮﺟﻞ ﻟﻮﻛﻴﻠﻪ ‪ :‬ﺍﺷﺘﺮ ﱄ ﻬﺑﺬﺍ ﺍﻟﺪﱢﻳﻨﺎ ﹺﺭ ﳊﻤﹰﺎ ﺃﻭ ﻬﺑﺬﻩ ﺍﻟﺪﺭﺍﻫﻢ ﻓﻴﺄﺗﻴ ِﻪ ﺑﺎﻟﻠﹼﺤﻢ ﻓﻴ ِﻪ ﺍﻟﺸّﺤﻢ ﻭﺍﻟﻌﻈﹾﻢ‬
‫ﻭﺍﻟﻌِﺮﻕ ﻭﺍﻟﻌﺼﺐ ﻭﺍﻟﻐُﻀﺮﻭﻑ ﻭﺍﻟﹸﻔ ﺆَﺍﺩ ﻭﺍﻟﻄﱢﺤﺎ ﹸﻝ ﻭﺍﻟﺮﱢﺋﺔ ﻭﺑﺒﻌﺾ ﺃﺳﻘﺎﻁ ﺍﻟﺸﺎﺓ ﻭﺣﺸﻮ ﺍﻟﺒﻄﻦ ﻭﺍﻟﺮﺃﺱ ﳊﻢٌ‬
‫ﺤ َﺮ ِﻟَﺘ ﹾﺄﻛﹸﻠﹸﻮﺍ ِﻣ ْﻨﻪُ ﹶﻟﺤْﻤﹰﺎ ﹶﻃ ﹺﺮﻳﱠﹰﺎ َﻭَﺗﺴَْﺘﺨْ ﹺﺮﺟُﻮﺍ ِﻣ ْﻨﻪُ‬
‫ﻭﺍﻟﺴﱠﻤﻚ ﺃﻳﻀﹰﺎ ﳊﻢ ﻭﻗﺎﻝ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ‪ :‬ﻫُ َﻮ ﺍﻟﱠﺬِﻱ َﺳﺨﱠ َﺮ ﹶﻟﻜﹸﻢُ ﺍ ﹾﻟَﺒ ْ‬
‫ﺾ ﻣﺎ ﻳﻘﻊ ﻋﻠﻴِﻪ ﺍﺳ ُﻢ ﳊﻢ ﻓﻘﺪ ﺃﺧ ﹶﺬ ﲟﺎ‬ ‫ِﺣ ﹾﻠَﻴ ﹰﺔ َﺗ ﹾﻠَﺒﺴُﻮﻧَﻬﺎ ﻓﹶﺈ ﹾﻥ ﻛﺎ ﹶﻥ ﺍﻟﺮﱠﺳﻮﻝ ﺫﻫﺐ ﺇﱃ ﺍﳌﺴﺘﻌﻤَﻞ ﻣﻦ ﺫﻟﻚ ﻭﺗ َﺮ َﻙ َﺑ ْﻌ َ‬
‫ﺖ َﻋ ﹶﻠ ْﻴ ﹸﻜ ْﻢ ﳊﻤﹰﺎ ﻓﻜﹶﺄﻧّﻪ ﻗﺎﻝ ‪ :‬ﳊﻢ ﺍﻟﺸّﺎﺓ ﻭﺍﻟﺒﻘﺮﺓ‬ ‫َﻋ ﹶﻠ ْﻴ ِﻪ ﺻﺎﺣﺒﻪ ﻓﺈﺫﺍ ﻗﺎﻝ َﺣﺮﱠﻣ ُ‬

‫ﻼ ﻗﺎﻝ ‪ :‬ﺃﻛﻠﺖ ﳊﻤﺎ ﻭﹶﺇﳕﹶﺎ ﺃﻛﻞ ﺭﺃﺳﹰﺎ ﺃﻭ ﻛﺒﺪﹰﺍ ﺃﻭ ﲰﻜﹰﺎ ﱂ ﻳﻜ ْﻦ ﻛﺎﺫﺑﹰﺎ ﻭﻟﻠﻨّﺎﺱ ﺃﻥ ﻳﻀﻌُﻮﺍ‬
‫ﻭﺍﳉﺰﻭﺭ ﻭﻟﻮ ﺃﻥﹼ ﺭﺟُ ﹰ‬
‫ﺚ ﺃ َﺣﺒﱡﻮﺍ ﺇﺫﺍ ﻛﺎﻥ ﳍﻢ ﳎﺎﺯٌ ﺇﻻﱠ ﰲ ﺍﳌﻌﺎﻣَﻼﺕ ﻓﺈ ﹾﻥ ﻗﹸﻠﺖ ‪ :‬ﻓﻤﺎ ﺗﻘﻮﻝ ﰲ ﺍﳉﻠ ِﺪ ﹶﻓﻠﹶﻴﺲ ﻟﻠﺨﻨﺰﻳﺮ ﺟﻠﺪ‬
‫ﻛﻼﻣَﻬﻢ ﺣﻴ ﹸ‬
‫ﺦ ﻭُﻳ ْﺪﺣَﺲ ﻓﻴﺘﱪﺃ ﳑﱠﺎ ﻛﺎﻥ ﺑﹺﻪ‬ ‫ﻛﻤﺎ ﺃﻧّﻪ ﻟﻴﺲ ﻟﻺﻧﺴﺎﻥ ﺟﻠﺪٌ ﺇﻻﹼ ﺑﻘﻄﻊ ﻣﺎ ﻇﻬﺮ ﻟﻚ ﻣﻨﻪ ﲟﺎ ﲢﺘَﻪ ﻭﺇﻧّﻤﺎ ﺍﳉﻠﹾﺪ ﻣﺎ ُﻳﺴْﻠ ُ‬
‫ﳊ ْﻮﺻَﻠﺔ ﻭﺍﻟ ِﻌﺮْﻗﲔ ‪.‬‬
‫ﻣُﻠﺘﺰﻗﹰﺎ ﻭﱂ ﻳﻜﻦ ﻣُﻠﺘﺤﻤﹰﺎ ﻛﻔﺮﻕ ﻣﺎ ﺑﲔ ﺟﻠﺪ ﺍ ﹶ‬
‫ﺨﻨﹺﻘﺔ ﻭﺍﳌﹶﻮﻗﹸﻮﺫ ِﺓ ﻭﺍﳌﺘﺮﺩﱢﻳَﺔ ﻭﺍﻟﻨﱠﻄِﻴﺤﺔ ﻭﻣﺎ ﺃﻛﻞ ﺍﻟﺴﱠُﺒ ُﻊ ﻓﺈﻧﱢﻲ ﺃﺯﻋﻢ ﺃﻥﹼ ﺟﻠﺪ ُﻩ‬ ‫ﺖ ﻋﻦ ﺍﻟﺸﱠﻌﺮ ﻭﻋﻦ ﺟﻠﺪ ﺍﳌْﻨ َ‬‫ﻓﺈ ﹾﻥ ﺳﺄﻟ َ‬
‫ﹶﻻ ﻳُﺪْﺑَﻎ َﻭ ﹶﻻ َﻳﻨَْﺘ ِﻔﻊُ ﺑﹺﻪ ﺇﻻﹼ ﺍﻷﺳﺎﻛﻔﺔ ﻭﺍﻟﻘﻮﻝ ﰲ ﺫﻟﻚ ﺃﻥﹼ ﻛﻠﱠ ُﻪ ﳏﺮّﻡ ﻭﺇﳕﺎ ﺫﻟﻚ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪ :‬ﻭ َﻣ ْﻦ ﻳُ َﻮﻟﱢ ﹺﻬ ْﻢ َﻳ ْﻮ َﻣِﺌ ٍﺬ‬
‫ﺏ ﺗﻘﹸﻮﻝ ﻟﻠﺮﱠﺟُﻞ‬ ‫ﻚ ﻏﹶﺪﹰﺍ ﺇﻻﹼ ﹶﺃ ﹾﻥ ( َﻳﺸَﺎ َﺀ ﺍﻟﻠﹼ ُﻪ ﻭﺍﻟﻌَﺮ ُ‬
‫ﺸ ْﻲ ٍﺀ ﺇﻧﱢﻲ ﻓﹶﺎﻋِﻞﹲ ﺫِﻟ َ‬
‫ُﺩﺑُﺮ ُﻩ ﻭ ﹶﻛ ﹶﻘ ﻮْﻟﻪ َﻋﺰﱠ ﻭ َﺟﻞﱠ ‪َ :‬ﻭ ﹶﻻ َﺗﻘﹸﻮﹶﻟﻦﱠ ِﻟ َ‬
‫ﺐ ﻭﺍﳌﻨﺸﺎﺭ ﻭﳓﻮﻩ ﻭ ﹶﻻ ﻳﻀﺮﺏ ﺑﺎﳌﻀﻠﻊ ﻭﳓﻮ ﺫﻟﻚ ﻭﺗﺴﻤﻴﱢﻪ ﺧﺒﱠﺎﺯﺍ ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﺍﻟﺼﺎﻧﻊ ﳒﱠﺎﺭﹰﺍ ﺇﻥ ﻛﺎﻥ ﹶﻻ ﻳﻌﻤﻞ ﺑﺎ ِﳌ ﹾﺜ ﹶﻘ ﹺ‬
‫ﻼ ٍﻥ‬
‫ﲑ ﻟﻄﻴﻤﺔ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻓﻴﻬﺎ ﻣﺎ ﳛﻤﻞ ﺍﻟﻌِﻄﹾﺮ ﺇﻻﹼ ﻭﺍﺣﺪ ﻭﺗﻘﻮﻝ ‪ :‬ﻫﺬﻩ ﹸﻇ ُﻌ ُﻦ ﻓﹸ ﹶ‬ ‫ﻳﻄﺒﺦ ﻭﻳﻌﺠﻦ ﻭﺗﺴﻤﱢﻲ ﺍﻟ ِﻌ َ‬
‫ﻟﻠﻬﻮﺍﺩﺝ ﺇﺫﺍ ﻛﺎﻧﺖ ﻓﻴﻬﺎ ﺍﻣﺮﺃﺓﹲ ﻭﺍﺣﺪﺓ ﻭﻳﻘﺎﻝ ‪ :‬ﻫﻮﻻﺀ ﺑﻨﻮ ﻓﹸﻼﻥ ﻭﺇﻥ ﻛﺎﻧﺖ ﻧﺴﺎﺅﻫﻢ ﺃﻛﺜ َﺮ ﻣﻦ ﺍﻟﺮﺟﺎﻝ‬
‫ﻓﻠﻤﺎ ﻛﺎﻥ ﺍﻟﻠﺤﻢ ﻫﻮ ﺍﻟﻌﻤﻮﺩ ﺍﻟﺬﻱ ﺇﻟﻴﻪ ُﻳ ﹾﻘﺼَﺪ ﻭﺻﺎﺭ ﰲ ﺃﻋﻈﻢ ﺍﻷﺟﺰﺍﺀ ﹶﻗﺪْﺭﹰﺍ ﺩَﺧَﻞ ﺳﺎﺋ ُﺮ ﺗﻠﻚ ﺍﻷﺟﺰﺍﺀِ ﰲ ﺍﲰ ِﻪ‬
‫ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﺸّﺤ ُﻢ ﻣﻌﺘﺰ ﹰﻻ ﻣﻦ ﺍﻟﻠﹼﺤﻢ ﻭﻣ ﹾﻔﺮَﺩﹰﺍ ﰲ ﲨﻴﻊ ﺍﻟﺸﱢﺤﺎﻡ ﻛﺸﺤﻮﻡ ﺍﻟﻜﹸﻠﻰ ﻭﺍﻟﺜﱡﺮﻭﺏ ﱂ ﳚ ْﺰ ﺫﻟﻚ ﻭﺇﺫﺍ‬
‫ﺖ ﻋﻠﻰ ﺍﳌﻔﺮﺩﺍﺕ ﱂ ﻳﻜﻦ ﺍﳌﺦﱡ ﳊﻤﹰﺎ ﻻ ﺍﻟﺪﱢﻣﺎﻍ ﻭﻻ ﺍﻟﻌﻈﻢ ﻭﻻ ﺍﻟﺸّﺤﻢ ﻭﻻ ﺍﻟﻐُﻀﺮﻭﻑ ﻭﻻ ﺍﻟﻜﺮﻭﺵ ﻭﻻ‬ ‫ﺗﻜﻠ َﻤ ْ‬
‫ﳋﻨْﺰ ْﻳ ﹺﺮ ﻭﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺍﳌﺸﺒﱠﻬﺔ ﺑﺎﻟﻠﱠﺤﻢ‬ ‫ﺤﻢُ ﺍ ِ‬
‫ﺖ َﻋ ﹶﻠ ْﻴﻜﹸﻢُ ﺍ ﹶﳌ ْﻴَﺘﺔﹸ ﻭَﺍﻟﺪﱠ ُﻡ َﻭﹶﻟ ْ‬
‫ﻣَﺎ ﺃﹶﺷﺒﻪ ﺫﻟﻚ ﻓﻠﻤﺎ ﻗﺎﻝ ‪ُ :‬ﺣﺮﱢَﻣ ْ‬
‫ﺗﺪﺧُﻞ ﰲ ﺑﺎﺏ ﺍﻟﻌﻤﻮﻡ ﰲ ﺍﺳﻢ ﺍﻟﻠﺤﻢ ﻛﺎﻥ ﺍﻟﹶﻘ ْﻮﻝﹸ ﻭﺍﻗﻌﹰﺎ ﻋﻠﻰ ﺍﳉﻤﻴﻊ ‪.‬‬
‫ﺠ ﹲﺔ ﻟﹶﺪَﻯ ﺍﻟﺸﱠﺤﱠﺎ ﹺﻡ ( ) ﳊﻢٌ ﻧَﻀِﻴﺞٌ ﹶﻻ ﻳُﻌﻨﱢﻲ ﻃﺎﲞﹰﺎ‬
‫ﻀَ‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪َ ) :‬ﻣ ْﻦ َﻳ ﹾﺄِﺗﻨَﺎ ﺻُﺒﺤﹰﺎ ﻳﺮﻳ ُﺪ ﹶﻏﺪَﺍ َﺀﻧَﺎ ** ﻓﺎﳍﹶﺎ ُﻡ َﻣ ْﻨ َ‬
‫** ُﻳ ْﺆﺗَﻰ ﺑﻪ ِﻣ ْﻦ ﹶﻗ ْﺒ ﹺﻞ ﻛﻞﱢ ﻃﻌﺎ ﹺﻡ ( ﻭﺇ ﹾﺫ ﻗﺪ ﺫﻛ ْﺮﻧَﺎ ﺑَﻌﺾ ﺍﻟﻜﻼ ﹺﻡ ﻭﺍﳌﺴﺎﺋﻞ ﰲ ﺑﻌْﺾ ﺍﻟﻜﻼﻡ ﻓﺴﻨﺬﻛﺮ ﺷ ﹾﺄ ﹶﻥ ﺍﳍﺪ ﻫُﺪ‬
‫ﲔ ُﻷ َﻋﺬﱢَﺑﻨﱠ ُﻪ‬
‫ﻭﺍﳌﺴﺄﹶﻟﺔ ﰲ ﺫﻟﻚ ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞﱠ ‪َ :‬ﻭَﺗ ﹶﻔﻘﱠ َﺪ ﺍﻟﻄﱠ ْﻴ َﺮ ﹶﻓﻘﹶﺎ ﹶﻝ ﻣَﺎ ﻟِﻲ ﻻ ﺃﹶﺭَﻯ ﺍﳍﹸ ْﺪ ﻫُ َﺪ ﹶﺃ ْﻡ ﻛﹶﺎ ﹶﻥ ِﻣ َﻦ ﺍ ﹾﻟﻐَﺎﺋِﺒ َ‬
‫ﺚ ﹶﻏ ْﻴ َﺮ َﺑﻌِﻴ ٍﺪ ﻳﻌﲏ ﺍﳍﺪ ﻫُﺪ ﻓﻘﺎﻝ ﻟﺴﻠﻴﻤﺎﻥ ﺍﳌﺘَﻮﻋﺪ ﻟﻪ‬ ‫ﲔ ﰒ ﻗﺎﻝ ‪ :‬ﹶﻓ َﻤ ﹶﻜ ﹶ‬ ‫ﺴ ﹾﻠﻄﹶﺎ ٍﻥ ﻣُﺒ ﹴ‬
‫ﺤﻨﱠﻪُ ﹶﺃ ْﻭ ﹶﻟَﻴﹾﺄِﺗَﻴﻨﱢﻲ ﹺﺑ ُ‬
‫َﻋﺬﹶﺍﺑﹰﺎ ﹶﺃ ْﻭ َﻷﺫﹾَﺑ َ‬
‫ﺑﺎﻟﺬﱠﺑﺢ ﻋﻘﹸﻮﺑﺔ ﻟﹶﻪ ﻭﺍﻟﻌﻘﻮﺑﺔ ﻻ ﺗﻜﻮﻥ‬

‫ﺇﻻ ﻋﻠﻰ ﺍﳌﻌﺼﻴﺔ ﻟﺒﺸﺮﻱﱟ ﺁﺩَﻣﻲّ ﱂ ﺗﻜﻦ ﻋﻘﻮﺑﺘﻪ ﺍﻟﺬﱠﺑﺢ ﻓﺪﻝﹼ ﺫﻟﻚ ﻋﻠﻰ ﺃﻥﹼ ﺍﳌﻌﺼﻴﺔ ﺇﳕﺎ ﻛﺎﻧﺖ ﻟﻪ ﻭﻻ ﺗﻜﻮﻥ‬
‫ﻑ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﹶﻓَﺘ َﺮ َﻙ ﻣﺎ ﹺﳚﺐُ ﻋﻠﻴﻪ ﻣﻦ ﺍﳌﻌﺮﻓﺔ ﻭﰲ ﻗﻮﻟ ِﻪ‬
‫ﺍﳌﻌﺼﻴ ﹸﺔ ﻟﻠﹼﻪ ﺇﻻﹼ ﳑّﻦ ﻳﻌﺮﻑ ﺍﻟﻠﹼﻪ ﺃﻭ ﳑﱠﻦ ﻛﺎﻥ ﳝﻜﻨُﻪ ﺃﻥ ﻳﻌﺮ َ‬
‫ﺖ ِﻣ ْﻦ ﹸﻛﻞﱢ‬ ‫ﲔ ﺇﻧﱢﻲ َﻭ َﺟ ْﺪ ﺕُ ﺍ ْﻣ َﺮﹶﺃ ﹰﺓ َﺗ ْﻤ ِﻠﻜﹸﻬُ ْﻢ َﻭﺃﹸﻭِﺗَﻴ ْ‬ ‫ﻚ ِﻣ ْﻦ َﺳﺒَﺄ ﺑﻨﺒﹴﺈ َﻳ ِﻘ ﹴ‬
‫ﻂ ﹺﺑ ِﻪ ﻭَﺟ ﹾﺌﺘُ َ‬
‫ﺤﹾ‬
‫ﻟﺴﻠﻴﻤﺎﻥ ‪ :‬ﹶﺃ َﺣ ﹾﻄﺖُ ﹺﺑﻤَﺎ ﹶﻟ ْﻢ ُﺗ ِ‬
‫ﻑ ﻓﺼْﻞ ﻣﺎ ﺑﲔ ﺍﳌﻠﻮﻙ ﻭﺍﻟﺴﱡﻮﻗﺔ ﻭﻣﺎ ﺑﲔ ﺍﻟﻨﱢﺴﺎﺀ ﻭﺍﻟﺮﺟﺎﻝ ﻭﻋﺮﻑ‬ ‫َﺷ ْﻲ ٍﺀ َﻭﹶﻟﻬَﺎ ﻋَﺮْﺵٌ ﻋَﻈِﻴﻢٌ ﰒﹼ ﻗﺎﻝ ﺑﻌﺪ ﺃ ﹾﻥ ﻋﺮ َ‬
‫ﺲ ِﻣ ْﻦ ﺩُﻭ ِﻥ ﺍﻟﻠﹼ ِﻪ َﻭ َﺯﻳّ َﻦ ﹶﻟﻬُﻢُ‬
‫ﺠﺪُﻭ ﹶﻥ ﻟِﻠﺸﱠ ْﻤ ﹺ‬ ‫ﺴُ‬ ‫ﻋِﻈﻢ ﻋﺮﺷِﻬﺎ ﻭﻛﺜﺮﹶﺓ ﻣﺎ ﺃﻭﺗﻴﺖ ﰲ ﻣﻠﻜﻬﺎ ﻗﺎﻝ ‪َ :‬ﻭ َﺟ ْﺪُﺗﻬَﺎ َﻭﹶﻗ ْﻮ َﻣﻬَﺎ َﻳ ْ‬
‫ﺼﺪﱠ ﻫُ ْﻢ َﻋ ﹺﻦ ﺍﻟﺴﱠﺒﹺﻴ ﹺﻞ ﹶﻓ ُﻬ ْﻢ ﻻ َﻳ ْﻬَﺘﺪُﻭ ﹶﻥ ﻓﹶﻌَﺮَﻑ ﺍﻟﺴﱡﺠُﻮﺩ ﻟﻠﺸﻤﺲ ﻭﺃ ْﻧ ﹶﻜ َﺮ ﺍﳌﻌﺎﺻﻲ ﰒﱠ ﻗﺎﻝ ‪ :‬ﹶﺃﻻﱠ‬ ‫ﺍﻟﺸّ ْﻴﻄﹶﺎ ﹸﻥ ﹶﺃ ْﻋﻤَﺎﹶﻟ ُﻬ ْﻢ ﹶﻓ َ‬
‫ﺨﻔﹸﻮ ﹶﻥ َﻭﻣَﺎ َﻳ ْﻌ ِﻠﻨُﻮ ﹶﻥ ﻭﻳﺘﻌﺠﱠﺐ ﻣﻦ‬ ‫ﺽ َﻭَﻳﻌْ ﹶﻠﻢُ ﻣَﺎ ُﻳ ْ‬
‫ﺕ ﻭَﺍ َﻷ ْﺭ ﹺ‬‫ﺐ َﺀ ﻓِﻲ ﺍﻟﺴﱠ َﻤ ﻮَﺍ ِ‬ ‫ﳋ ْ‬‫ﺨ ﹺﺮﺝُ ﺍ ﹶ‬ ‫ﺴﺠُﺪُﻭﺍ ِﻟﻠﹼﻪ ﺍﻟﱠﺬِﻱ ﻳُ ْ‬ ‫َﻳ ْ‬
‫ﺕ ﻭﺍﻷﺭﺽ ﻭﻳَﻌﻠﻢ ﺍﻟﺴﱢﺮﱠ ﻭﺍﻟﻌﻼﻧﻴﺔ ﰒﱠ ﻗﺎﻝ ‪ :‬ﺍﻟﻠﹼُﻪ ﻻ ﺇﻟ َﻪ‬ ‫ﺐ ﺍﻟﺴﱠﻤﻮﺍ ِ‬ ‫ﺳﺠﻮﺩﻫﻢ ﻟﻐﲑ ﺍﻟﻠﹼﻪ ﰒﱠ ﻋﻠ َﻢ ﺃﻥﱠ ﺍﻟﻠﹼﻪ ﻳﻌﻠﻢ ﻏﻴ َ‬
‫ﺵ ﺍ ﹾﻟَﻌﻈِﻴ ﹺﻢ ﻭﻫﺬﺍ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﺃﻧّ ُﻪ ﺃﻋْﻠ ُﻢ ﻣِﻦ (‬ ‫ﺇﻻﱠ ﻫُ َﻮ َﺭﺏﱡ ﺍ ﹾﻟ َﻌ ْﺮ ﹺ‬
‫ﲑ ﻣﻦ ﺍﳌﻤﻴﱢﺰﻳﻦ ﺍﳌﺴﺘﺪﻟﱢﲔ ﺍﻟﻨﺎﻇﺮﻳﻦ ‪.‬‬ ‫ﺱ ﻛﺜ ﹴ‬ ‫ﻧﺎ ﹴ‬
‫ﺐ ﺑ ِﻜﺘَﺎﰊ ﻫﺬﹶﺍ ﹶﻓﹶﺄ ﹾﻟ ِﻘ ْﻪ ﺇﹶﻟ ْﻴ ﹺﻬ ْﻢ ﹸﺛﻢﱠ َﺗ َﻮﻝﱠ ﻋَﻨ ُﻬ ْﻢ‬‫ﲔ ﰒﱠ ﻗﺎﻝ ‪ :‬ﺍ ﹾﺫ َﻫ ْ‬ ‫ﺖ ِﻣ َﻦ ﺍ ﹾﻟﻜﹶﺎﺫِﺑ َ‬
‫ﺖ ﹶﺃ ْﻡ ﻛﹸْﻨ َ‬
‫ﺻ َﺪ ﹾﻗ َ‬
‫ﻗﺎﻝ ﺳﻠﻴﻤﺎﻥ ‪َ :‬ﺳَﻨْﻨﻈﹸﺮُ ﹶﺃ َ‬
‫ﺖ ﻳَﺎ ﹶﺃﻳﱡﻬَﺎ ﺍ ﹶﳌﻸُ ﺇﻧﱢﻲ ﺃﹸ ﹾﻟ ِﻘ َﻲ ﺇﹶﻟﻲﱠ ﻛِﺘَﺎﺏٌ ﹶﻛ ﹺﺮ ٌﱘ ﺇﻧﱠ ُﻪ ِﻣ ْﻦ ُﺳ ﹶﻠ ْﻴﻤَﺎ ﹶﻥ‬
‫ﻓﹶﺎ ْﻧ ﹸﻄ ْﺮ ﻣَﺎﺫﹶﺍ َﻳ ْﺮ ﹺﺟﻌُﻮ ﹶﻥ ﻗﹶﺎﹶﻟ ْ‬

‫ﲔ ‪ .‬ﹶﻓ ﹶﻠﻤﱠﺎ ﺟَﺎ َﺀ ﺳُ ﹶﻠﻴْﻤﺎ ﹶﻥ ﻗﹶﺎ ﹶﻝ ﹶﺃﺗُ ِﻤﺪﱡﻭﻧَﻨﹺﻲ ﹺﺑﻤَﺎ ﹴﻝ ﹶﻓﻤَﺎ‬ ‫ﺴ ﹺﻢ ﺍﻟﻠﹼ ِﻪ ﺍﻟﺮﱠﺣْﻤ ﹺﻦ ﺍﻟﺮﱠﺣِﻴ ﹺﻢ ﹶﺃﻻﱠ َﺗ ْﻌﻠﹸﻮﺍ َﻋ ﹶﻠﻲﱠ ﻭَﺃﹾﺗُﻮﻧﹺﻲ ﻣُﺴِْﻠ ِﻤ َ‬ ‫ﻭَﺇﻧﱠ ُﻪ ﹺﺑ ْ‬
‫ﺁﺗَﺎﹺﻧ َﻲ ﺍﻟﻠﹼ ُﻪ ﺧَﻴْﺮٌ ِﻣﻤﱠﺎ ﺁﺗَﺎﻛﹸﻢ َﺑ ﹾﻞ ﹶﺃ ْﻧُﺘ ْﻢ ﹺﺑ َﻬ ِﺪﻳﱠِﺘﻜﹸﻢْ َﺗ ﹾﻔ َﺮﺣُﻮ ﹶﻥ ‪ .‬ﻭﺫﻟﻚ ﺃﻧﱠﻬﺎ ﻗﺎﻟﺖ ‪ :‬ﺇﻥﱠ ﺍ ﹸﳌﻠﹸﻮ َﻙ ﺇﺫﹶﺍ َﺩ َﺧﻠﹸﻮﺍ ﻗﹶﺮَﻳ ﹰﺔ‬
‫ﻚ َﻳ ﹾﻔ َﻌﻠﹸﻮ ﹶﻥ ﻭَﺇﻧﱢﻲ ﻣُ ْﺮ ِﺳ ﹶﻠ ﹲﺔ ﺇﹶﻟ ْﻴ ﹺﻬ ْﻢ ﹺﺑ َﻬ ِﺪﻳﱠ ٍﺔ ﹶﻓﻨَﺎ ِﻇ َﺮ ﹲﺓ ﹺﺑ َﻢ َﻳ ْﺮ ﹺﺟﻊُ ﺍ ﹸﳌ ْﺮ َﺳﻠﹸﻮ ﹶﻥ ﰒﱠ‬
‫ﺃﹶﻓﹾﺴَﺪُﻭﻫَﺎ َﻭ َﺟ َﻌﻠﹸﻮﺍ ﹶﺃ ِﻋﺰﱠ ﹶﺓ ﹶﺃ ْﻫ ِﻠﻬَﺎ ﺃ ِﺫﻟﱠ ﹰﺔ َﻭﻛﹶﺬِﻟ َ‬
‫ﺨ ﹺﺮ َﺟﻨﱠﻬُ ْﻢ ِﻣ ْﻨﻬَﺎ ﹶﺃ ِﺫﻟﱠ ﹰﺔ َﻭ ُﻫ ْﻢ ﺻَﺎ ِﻏﺮُﻭ ﹶﻥ‬ ‫ﺠﻨُﻮ ٍﺩ ﹶﻻ ِﻗَﺒ ﹶﻞ ﹶﻟ ُﻬ ْﻢ ﹺﺑﻬَﺎ َﻭﹶﻟﻨُ ْ‬‫ﻗﺎﻝ ﺳﻠﻴﻤﺎ ﹸﻥ ﻟﻠﻬﺪﻫﺪ ‪ :‬ﺍ ْﺭ ﹺﺟ ْﻊ ﺇﹶﻟ ْﻴ ﹺﻬ ْﻢ ﻓﹶﻠَﻨﺄﹾِﺗَﻴﻨﱠﻬُﻢْ ﹺﺑ ُ‬
‫ﻚ ﹺﺑ ِﻪ ﹶﻗ ْﺒ ﹶﻞ ﹶﺃ ﹾﻥ‬
‫ﳉﻦﱢ ﹶﺃﻧَﺎ ﺁﺗِﻴ َ‬ ‫ﲔ ﻗﹶﺎ ﹶﻝ ﻋِﻔﹾﺮﹺﻳﺖٌ ِﻣ َﻦ ﺍ ِ‬ ‫ﻭﻗﺎﻝ ‪ :‬ﻳَﺎ ﹶﺃﻳﱡﻬَﺎ ﺍ ﹶﳌﻸُ ﹶﺃﻳﱡ ﹸﻜ ْﻢ َﻳ ﹾﺄِﺗﻴﻨﹺﻲ ﹺﺑ َﻌ ْﺮ ِﺷﻬَﺎ ﹶﻗ ْﺒ ﹶﻞ ﺃﻥ ﻳَﺄﺗُﻮﻧﹺﻲ ﻣُﺴْ ِﻠ ِﻤ َ‬
‫ﻚ‬
‫ﻚ ﺑ ِﻪ ﹶﻗ ْﺒ ﹶﻞ ﹶﺃ ﹾﻥ َﻳ ْﺮَﺗﺪﱠ ﺇﹶﻟ ْﻴ َ‬
‫ﺏ ﹶﺃﻧَﺎ ﺁﺗِﻴ َ‬
‫ﲔ ﻗﹶﺎ ﹶﻝ ﺍﻟﱠﺬِﻱ ِﻋ ْﻨ َﺪﻩُ ﻋِﻠﹾﻢٌ ِﻣ َﻦ ﺍ ﹾﻟ ِﻜﺘَﺎ ﹺ‬ ‫ﻚ ﻭَﺇﻧﱢﻲ َﻋ ﹶﻠ ْﻴ ِﻪ ﹶﻟﻘﹶﻮﻱﱞ ﹶﺃ ِﻣ ٌ‬
‫َﺗﻘﹸﻮ َﻡ ِﻣ ْﻦ َﻣﻘﹶﺎ ِﻣ َ‬
‫ﺴ ِﻪ‬
‫ﺸﻜﹸﺮُ ِﻟَﻨ ﹾﻔ ِ‬ ‫ﻀ ﹺﻞ ﺭَﺑﱢﻲ ِﻟَﻴ ْﺒﹸﻠ َﻮﻧﹺﻲ ﹶﺃﹶﺃ ْﺷﻜﹸﺮُ ﹶﺃ ْﻡ ﹶﺃ ﹾﻛﻔﹸﺮُ َﻭ َﻣ ْﻦ َﺷ ﹶﻜ َﺮ ﻓﹶﺈﻧﱠﻤَﺎ َﻳ ْ‬
‫ﻚ ﹶﻓ ﹶﻠﻤﱠﺎ ﺭَﺁُﻩ ﻣُﺴَْﺘ ِﻘﺮّﹰﺍ ِﻋ ْﻨ َﺪﻩُ ﻗﹶﺎ ﹶﻝ ﻫﺬﹶﺍ ِﻣ ْﻦ ﹶﻓ ْ‬ ‫ﹶﻃ ْﺮﻓﹸ َ‬
‫ﺖ ﺃﻥﹼ ﺍﳍﺪﻫﺪ ﳛﺘﻤﻞ ﺍﻟﻌﻘﺎﺏ‬
‫ﻭَﻣ ْﻦ ﹶﻛ ﹶﻔ َﺮ ﻓﹶﺈﻥﱠ ﺭَﺑﱢﻲ ﹶﻏﲏﱞ ﻛﺮﹺﱘ ﻓﻄﻌﻦ ﰲ ﲨﻴﻊ ﺫﻟﻚ ﻃﺎﻋِﻨﻮﻥ ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ ‪ :‬ﻗﺪ ﺛﺒ َ‬
 ‫ﻭﺍﻟﻌﺘﺎﺏ ﻭﺍﻟﺘﱠﻜﻠﻴﻒ ﻭﺍﻟﺜﹼﻮﺍﺏ ﻭﺍﻟ ﻮﹺﻻﻳﺔ ﻭﺩﺧﻮ ﹶﻝ ﺍﳉﻨﱠﺔ ﺑﺎﻟﻄﹼﺎﻋﺔ ﻭﺩﺧﻮ ﹶﻝ ﺍﻟﻨﱠﺎﺭ ﺑﺎﳌﻌﺼﻴﺔ ﻷﻥﱠ ﺍﳌﻌﺮﻓ ﹶﺔ ﺗُﻮﺟﹺﺐ ﺍﻷﻣ َﺮ‬
‫ﻭﺍﻟﻨﻬ َﻲ ﻭﺍﻷﻣ َﺮ ﻭﺍﻟﻨﻬ َﻲ ﻳﻮﺟﺒﺎﻥ ﺍﻟﻄﺎﻋ ﹶﺔ ﻭﺍﳌﻌﺼﻴﺔ ﻭﺍﻟﻄﺎﻋ ﹶﺔ ﻭﺍﳌﻌﺼﻴﺔ ﻳﻮﺟﺒﺎﻥ ﺍﻟ َﻮﻻﹶﻳﺔ ﻭﺍﻟﻌَﺪﺍﻭﺓ ﻓﻴﻨﺒﻐﻲ ﻟﻠﻬﺪﺍﻫﺪ‬
‫ﱄ ﻭﺍﻟﻜﺎﻓﺮ ﻭﺍﳌﺴﻠﻢ ﻭﺍﻟﺰﱢﻧﺪﻳﻖ ﻭﺍﻟﺪﱠﻫﺮﻱّ ‪.‬‬‫ﺃ ﹾﻥ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﺍﻟﻌﺪﻭﱡ ﻭﺍﻟﻮ ﱡ‬
‫ﻭﺇﺫﺍ‬

‫ﻛﺎﻥ ُﺣ ﹾﻜ ُﻢ ﺍﳉﻨﺲ ﺣُﻜﻤﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻟﺰﻡ ﺍﳉﻤﻴ َﻊ ﺫﻟﻚ ﻭﺇﻥ ﻛﺎﻥ ﺍﳍﺪﻫ ُﺪ ﻻ ﻳﺒﻠﻎ ﻋﻨ َﺪ ﲨﻴﻊ ﺍﻟﻨﺎﺱ ﰲ ﺍﳌﻌﺮﻓﺔ ﻣﺒﻠ ﹶﻎ‬
‫ﺍﻟﺬﺭّﺓ ﻭﺍﻟﻨﻤﻠﺔ ﻭﺍﻟﻘﻤﻠﺔ ﻭﺍﻟﻔﻴ ﹺﻞ ﻭﺍﻟﻘﺮﺩ ﻭﺍﳋﻨﺰﻳﺮ ﻭﺍﳊﻤﺎﻡ ﻭﲨﻴﻊ ﻫﺬﻩ ﺍﻷ َﻣ ﹺﻢ ﺗُ ﹶﻘﺪﱢﻣُﻬَﺎ ﻋﻠﻴﻪ ﰲ ﺍﳌﻌﺮﻓﺔ ﻓﻴﻨﺒﻐﻲ ﺃﻥ‬
‫ﻑ ﺍﳌﺘﻘﺪﱢ َﻣﺔﹸ ﻋﻠﻴﻪ ﰲ ﻋﻘﻮﻝ ﻫﺬﻩ ﺍﻷﻣﱠﺔ ﻭﺍﻷﻧﺒﻴﺎﺀ ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﺍﻟﻌﻠﻤﺎﺀ ﻳﺘﻌﺠﱠﺒﻮﻥ ﻣﻦ ﺧُﺮﺍﻓﺎﺕ‬ ‫ﺗﻜﻮ ﹶﻥ ﻫﺬﻩ ﺍﻷﺻﻨﺎ ُ‬
‫ﺏ ﰲ ﺍﳉﺎﻫﻠﻴﱠﺔ ﻭﻣﻦ ﻗﻮﳍﻢ ﰲ ﺍﻟﺪﱢﻳﻚ ﻭﺍﻟﻐﺮﺍﺏ ﻭﻳﺘﻌﺠﱠﺒﻮﻥ ﻣﻦ ﺍﻟﺮﱢﻭﺍﻳﺔ ﰲ ﻃﻮﻕ ﺍﳊﻤﺎﻡ ﻓﺈﻥﹼ‬ ‫ﺍﻟﻌَﺮَﺏ ﻭﺍﻷﻋﺮﺍ ﹺ‬
‫ﺍﳊﻤﺎﻡ ﻛﺎﻥ ﺭﺍﺋ َﺪ ﻧﻮﺡ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﻭﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺍﻟﺬﻱ ﺗﺆﻣﻨﻮﻥ ﺑﻪ ﰲ ﺍﳍﺪﻫﺪ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻗﹸﻠﻨﺎ ‪:‬‬
‫ﺇﻥﹼ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﱂ ﻳﻘﻞ ‪ :‬ﻭَﺗ ﹶﻔﻘﹼ َﺪ ﺍﻟﻄﱠﲑ ﻓﻘﺎﻝ ﻣﺎ ﱄ ﻻ ﺃﺭﻯ ﻫﺪﻫﺪﹰﺍ ﻣﻦ ﻋُﺮْﺽ ﺍﳍﺪﺍﻫﺪ ﻓﻠﻢ ﻳﻮﻗﻊ ﻗﻮﻟﹶﻪ ﻋﻠﻰ ﺍﳍﺪﺍﻫﺪ‬
‫ﲑ ﹶﻓﻘﹶﺎ ﹶﻝ ﻣَﺎ ِﻟ َﻲ‬
‫ﺟُﻤﻠﺔ ﻭﻻ ﻋﻠﻰ ﻭﺍﺣ ٍﺪ ﻣﻨﻬﺎ ﻏﲑ ﻣﻘﺼﻮ ٍﺩ ﺇﻟﻴﻪ ﻭﱂ ﻳﺬﻫﺐ ﺇﱃ ﺍﳉﻨﺲ ﻋﺎﻣﱠﺔ ﻭﻟ ِﻜﻨﱠﻪُ ﻗﺎ ﹶﻝ ‪َ :‬ﻭَﺗ ﹶﻔﻘﹼ َﺪ ﺍﻟﻄﹼ َ‬
‫ﻒ ﻭﺍﻟﻼﻡ ﻓﺠﻌﻠﻪ ﻣﻌﺮﻓﺔ ﻓﺪﻝﱠ ﺑﺬﻟﻚ ﺍﻟﻘﺼﺪ ﻋﻠﻰ ﺃﻧﱠﻪ ﺫﻟﻚ ﺍﳍﺪﻫ ُﺪ ﺑﻌﻴﻨﻪ‬ ‫ﻻ ﺃﹶﺭَﻯ ﺍﳍﹸ ْﺪ ﻫُ َﺪ ﻓﺄﺩ َﺧ ﹶﻞ ﰲ ﺍﻻﺳﻢ ﺍﻷﻟ َ‬
‫ﺏ ﻧﻮﺡ ﻭﻛﺬﻟﻚ ﲪﺎ ُﺭ ﻋُﺰﻳﺮ ﻭﻛﺬﻟﻚ ﺫِﺋﺐ ﺃﹸﻫﺒﺎ ﹶﻥ ﺑﻦ ﺃﻭﺱ ﻓﻘﺪ (‬ ‫ﻭﻛﺬﻟﻚ ﻏﹸﺮﺍ ُ‬
‫ﻛﺎ ﹶﻥ ِﻟﻠﹼِﻪ ﻓﻴﻪ ﻭﻓﻴﻬﺎ ﺗﺪﺑﲑٌ ﻭﻟﻴﺠﻌَﻞ ﺫﻟﻚ ﺁﻳﹰﺔ ﻷﻧﺒﻴﺎﺋﻪ ﻭﺑﺮﻫﺎﻧﹰﺎ ﻟﺮﺳﻠﻪ‬

‫‪ | ٢٠١٠ ISLAM ICBOOK.W S‬جمي ع ا لح قو ق مت احة لج ميع ا لمسل م ين‬

 ‫ﻛﺘﺎﺏ ‪:‬ﺍﳊﻴﻮﺍﻥ‬
‫ﺍﳌﺆﻟﻒ ‪ :‬ﺃﺑﻮ ﻋﺜﻤﺎﻥ ﻋﻤﺮﻭ ﺑﻦ ﲝﺮ ﺍﳉﺎﺣﻆ‬

‫ﻭﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻋﻘ ﹸﻞ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﻌﻤ ﹶﻞ ﻋﻤﻞ ﺃﺟﺮﺇ ﺍﻟﻨﱠﺎﺱ ﻛﻤﺎ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﺟﺮﹸﺃ ﺍﻟﻨﱠﺎﺱ ﺃﻥ ﻳﻌﻤ ﹶﻞ ﺃﻋﻤﺎ ﹶﻝ ﺃﻋﻘ ﹺﻞ ﺍﻟﻨﺎﺱ‬
‫ﲔ ﻭﺍﻟﻌُﻘﻼ ِﺀ ﻋﺮَﻓﻨﺎ ﻣﻘﺪﺍﺭﳘﺎ ﻣﻦ ﺻﺤّﺔ ﺃﺫﻫﺎﻬﻧﻤﺎ ﻭﻓﺴﺎﺩﻫﺎ ﻭﺑﺎﺧﺘﻼﻑ ﺃﻋﻤﺎ ﹺﻝ ﺍﻷﻃﻔﺎ ﹺﻝ ﻭﺍﻟﻜﻬﻮﻝ‬ ‫ﻓﺒﺄﹶﻋﻤﺎﻝ ﺍﺠﻤﻟﺎﻧ ﹺ‬
‫ﻋﺮﻓﹾﻨﺎ ﻣﻘﺪﺍﺭَﳘﺎ ﰲ ﺍﻟﻀﻌْﻒ ﻭﺍﻟﻘ ﻮﱠﺓ ﻭﰲ ﺍﳉﻬﻞ ﻭﺍﳌﻌﺮﻓﺔ ﻭﲟﺜﻞ ﺫﻟﻚ ﹶﻓﺼَﻠﻨﺎ ﺑﲔ ﺍﳉﻤﺎﺩ ﻭﺍﳊﻴﻮﺍﻥ ﻭﺍﻟﻌﺎِﻟ ﹺﻢ ﻭﺃﻋﻠ َﻢ‬
‫ﻉ ﻭﺍﻟﺒﻬﺎﺋﻢ ﻣﺎ ﻋﻨﺪ ﺍﳊﻜﻤﺎﺀ ﻭﺍﻷﺩﺑﺎﺀ ﻭﺍﻟﻮﺯَﺭﺍﺀ ﻭﺍﳋﹶﻠﻔﺎﺀ ﻭﺍﻷ َﻣ ﹺﻢ‬
‫ﻣﻨﻪ ﻭﺍﳉﺎﻫ ﹺﻞ ﻭﺃﺟْﻬ ﹶﻞ ﻣﻨ ُﻪ ﻭﻟﻮ ﻛﺎﻥ ﻋﻨﺪ ﺍﻟﺴﱢﺒﺎ ﹺ‬
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‫ﻭﺍﻷﻧﺒﻴﺎﺀ ﻷﲦﺮﺕ ﺗﻠﻚ ﺍﻟﻌﻘﻮﻝ ﺑﺎﺿﻄﺮﺍ ﹴﺭ ﺇﲦﺎ َﺭ ﺗﻠﻚ ﺍﻟﻌﻘﻮﻝ ﻭﻫﺬﺍ ﺑﺎﺏٌ ﻻ ﳜﻄﺊ ﻓﻴ ِﻪ ﺇﻻﱠ ﺍﳌﺎﹺﻧﻴﱠﺔﹸ ﻭﺃﺻﺤﺎ ُ‬
‫ﺍﳉﻬﺎﻻﺕ ﻓﻘﻂ ﻓﹶﺄﻣﱠﺎ ﻋﻮﺍﻡﱡ‬

‫ﻼ ﻋﻦ ﺧﻮﺍﺻﻬﻢ ﻓﻬﻢ ﻳﻌﻠﻤﻮﻥ ﻣِﻦ ﺫﻟﻚ ﻣﺜ ﹶﻞ ﻣﺎ ﻧﻌﻠﻢ ﻭﺇﳕﺎ ﻳُﺘﻔﺎﺿَﻞ ﺑﺎﻟﺒﻴﺎﻥ ﻭﺍﳊِﻔﻆ ﻭﺑﻨﺴﻖ ﺍﶈﻔﻮﻅ‬ ‫ﺍﻷﻣﻢ ﻓﻀ ﹰ‬
‫ﻑ ﺍﳊﻴﻮﺍﻥ ﺇﻻﱠ ﹺﺑﻤَﺎ ﻳﻈﻬﺮ‬
‫ﻓﹶﺄﻣﱠﺎ ﺍﳌﻌﺮﻓﺔ ﻓﻨﺤﻦ ﻓﻴﻬﺎ ﺳﻮﺍﺀ ﻭﱂ ﻧﻌﺮﻑ ﺍﻟﻌﻘ ﹶﻞ ﻭﻋﺪَﻣﻪ ﻭﻧﻘﺼﺎﻧﻪ ﻭﺇﻓﺎﺩﺗﻪ ﻭﺃﻗﺪﺍ َﺭ ﻣﻌﺎﺭ ِ‬
‫ﻕ ﻣﺎ ﺑﲔ ﺍﳊﻲﱢ ﻭﺍﳌﻴﺖ ﻭﺑﲔ ﺍﳉﻤﺎﺩ ﻭﺍﳊﻴﻮﺍﻥ ﻓﺈﻥ ﻗﺎﻝ ﺍﳋﺼﻢ ‪ :‬ﻣﺎ ﻧﻌﺮﻑ ﻛﻼ َﻡ‬ ‫ﻣﻨﻬﺎ ﻭﺑﺘﻠﻚ ﺍﻷﺩﻟﱠﺔ ﻋﺮﻓﻨﺎ ﻓﺮ َ‬
‫ﺍﻟﺬﱢﺋﺐ ﻭﻻ ﻣﻌﺮﻓﺔ ﺍﻟﻐُﺮﺍﺏ ﻭﻻ ﻋﻠ َﻢ ﺍﳍﺪﻫﺪ ﻗﻠﻨﺎ ‪ :‬ﳓﻦ ﻧﺎﺱٌ ﻧﺆﻣﻦ ﺑﹶﺄﻥﱠ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ُﺧﻠِﻖ ﻣﻦ ﻏﲑ ﺫﻛ ﹴﺮ‬
‫ﻭﺇﻧﱠﻤﺎ ﺧُﻠﻖ ﻣﻦ ﺃﹸﻧﺜﻰ ﻭﺃﻥﱠ ﺁ َﺩ َﻡ َﻭ َﺣ ﻮﱠﺍ َﺀ ﺧُﻠﻘﺎ ﻣﻦ ﻏﲑ ﺫﻛ ﹴﺮ ﻭﺃﻧﺜﻰ ﻭﺃﻥﱠ ﻋﻴﺴﻰ ﺗﻜﻠﱠﻢ ﰲ ﺍﳌﻬﺪ ﻭﺃﻥﱠ ﳛﲕ ﺑﻦ ﺯﻛﺮﻳﱠﺎ‬
‫ﺴ ﹺﻖ ﺍﻟﻌﺎﺩﺓ‬
‫ﺢ ﻭﺃﻥﱠ ﻋﺎﻗﺮﹰﺍ ﻭﻟﺪﺕ ﻭﺑﺄﹶﺷﻴﺎﺀَ ﻛﺜﲑ ٍﺓ ﺧﺮﺟﺖ ﺧﺎﺭﺟﻴﹰﺔ ﻣﻦ َﻧ َ‬
‫ﻧﻄﻖ ﺑﺎﳊﻜﻤ ِﺔ ﰲ ﺍﻟﺼﱢﺒﺎ ﻭﺃﻥﱠ ﻋﻘﻴﻤﹰﺎ ﺃﻟ ﹶﻘ َ‬
‫ﻓﺎﻟﺴّﺒﺐ ﺍﻟﺬﻱ ﺑﻪ ﻋﺮَﻓﻨﺎ ﺃﻧّﻪ ﻗﺪ ﻛﺎﻥ ﻟﺬﻟﻚ ﺍﳍﺪﻫﺪ ﻣﻘﺪﺍﺭٌ ﻣﻦ ﺍﳌﻌﺮﻓﺔ ﺩﻭ ﹶﻥ ﻣﺎ ﺗﻮ ﻫﱠﻤﺘﻢ ﻭﻓﻮﻕ ﻣﺎ ﻣﻊ ﺍﳍﺪﻫﺪ‬
‫ﻼ َﺀ‬
‫ﻭﻣﱴ ﺳﺄﹶﻟﺘﻤﻮﻧﺎ ﻋﻦ ﺍﳊﺠﱠﺔ ﻓﺎﻟﺴﺒﻴﻞ ﻭﺍﺣﺪﺓ ﻭﳓﻦ ﻧﻘﺮﱡ ﺑﹶﺄﻥﹼ ﻣَﻦ ﺩﺧﻞ ﺍﳉﹶﻨﺔ ﻣﻦ ﺍﺠﻤﻟﺎﻧﲔ ﻭﺍﻷﻃﻔﺎﻝ ﻳﺪﺧﻠﻮﻥ ﻋﻘ ﹶ‬
‫ﺏ ﻭﲤﺮﻳ ﹴﻦ ﻭﺗﺮﺗﻴﺐ ﻓﻤﺴﺄﹶﻟﺘ ﹸﻜ ْﻢ ﻋﻤﺎ ﺃﳍﻢ ﺍﳍﺪﻫﺪ ﻫﻲ ﺍﳌﺴﹶﺄﻟﺔ ﻋﻤﱠﺎ ﺃﳍﻢ ﺍﻟﻄﻔﻞ ﰲ ﺍﳉﻨﺔ‬ ‫ﻛﺎﻣﻠﲔ ﻣﻦ ﻏﲑ ﲡﺎﺭ َ‬

‫ﻓﺈﻥ ﻗﺎﻝ ﻗﺎﺋﻞ ‪ :‬ﻓﺈﻥﹼ ﻛﺎ ﹶﻥ ﺫﻟﻚ ﺍﻟﻘﻮ ﹶﻝ ﻛﻠﱠﻪ ﺍﻟﺬﻱ ﻛﺎﻥ ﻣﻦ ﺍﳍﺪﻫﺪ ﺇﳕﺎ ﻛﺎﻥ ﻋﻠﻰ ﺍﻹﳍﺎﻡ ﻭﺍﻟﺘّﺴْﺨﲑ ﻭﱂ ﻳﻜﻦ‬
‫ﺤﻨّﻪُ ﻗﻠﻨﺎ ‪ :‬ﻓﺈﻧّﻪ ﻗﺪ ﻳﺘﻮﻋﱠﺪ ﺍﻟﺮﱠ ُﺟ ﹸﻞ ﺍﺑﻨَﻪ ﻭَﻫﻮ َﺑ ْﻌﺪُ ﱂ‬
‫ﺫﻟﻚ ﻋﻦ ﻣﻌﺮﻓ ٍﺔ ﻣﻨﻪ ﻓﻠﻢ ﻗﺎﻝ ‪ُ :‬ﻷ َﻋﺬﱢَﺑﻨﱠ ُﻪ َﻋﺬﹶﺍﺑﹰﺎ َﺷﺪِﻳﺪﹰﺍ ﹶﺃ ْﻭ َﻷﺫﹾَﺑ َ‬
‫ﻆ ﺳﻮ َﺭﹶﺓ ﹶﻛﺬﹶﺍ َﻭ ﹶﻛﺬﹶﺍ ﻓﻼ ﻳﻌﻨﱢ ﹸﻔ ُﻪ ﺃﺣﺪٌ ﻋﻠﻰ‬ ‫ﺕ ﺍﻟﺴﱡﻮﻕ ﺃﻭ ﳛﻔ ﹾ‬ ‫ﻳَﺠﺮ َﻋ ﹶﻠ ْﻴ ِﻪ ﺍﻷﺣﻜﺎﻡُ ﺑﺎﻟﻀﱠﺮﺏ ﺍﻟﻮﺟﻴ ﹺﻊ ﺇﻥ ﻫﻮ ﱂ ﻳﹾﺄ ِ‬
‫ﺏ ﻓﻴﻀﺮﺑﻪ ﻋﻠﻰ ﺍﻟﻜﺬﺏ ﻭﻳﻀﺮﺏ ﺻﺒﻴﹰﺎ ﻓﻴﻀﺮﺑﻪ ﻷَﻧﻪ ﺿﺮﺑﻪ ﻭﻫﻮ ﰲ ﺫﻟﻚ ﻗﺪ َﺣﺴُ َﻦ ﺧﻄﹼﻪ‬ ‫ﺫﻟﻚ ﺍﻟﻮﻋﻴﺪ ﻭﻳﻜﺬ ُ‬
‫ﻭﺟﺎﺩ ﺣﺴﺎﺑُﻪ ﻭﺷﺪَﺍ ﻣﻦ ﺍﻟﻨﱠﺤﻮ ﻭﺍﻟﻌﺮﻭﺽ ﻭﺍﻟﻔﺮﺍﺋﺾ ﺷﺪْﻭﹰﺍ ﺣﺴﻨﹰﺎ ﻭﻧﻔﻊ ﺃﻫﻠﹶﻪ ﻭﺗَﻌﻠﻢ ﺃﻋﻤﺎ ﹰﻻ ﻭﺗﻜﹶﻠﱠﻢ ﺑﻜﻼﻡ ﻭ‬
‫ﻕ ﻣﻌﺎﱐ ﺍﳍﺪﻫﺪ ﰲ ﺍﻟﻠﹼﻄﺎﻓﺔ ﻭَﺍﻟﻐﻤﻮﺽ َﻭﻫُ َﻮ ﰲ ﺫﻟﻚ ﱂ ﻳﻜﻤُﻞ ﻻﺣﺘﻤﺎﻝ ﺍﻟﻔﺮﺽ‬ ‫ﺃﺟﺎﺏ ﰲ ﺍﻟﻔﺘﻴﺎ ﺑﻜﻼ ﹴﻡ ﹶﻓ ْﻮ َ‬
‫ﺕ ﺍﻟﺴﱡﻮﻕ ﺫﲝﺘﻚ َﻭﻫُ َﻮ (‬
‫ﻭَﺍﹾﻟ َﻮِﻻﻳﺔ ﻭَﺍﻟﻌَﺪﺍ ﻭَﺓ ﻓﺈﻥ ﻗﺎﻝ ‪ :‬ﻓﻬﻞ ﳚﻮﺯ ﻷﺣ ٍﺪ ﺃﻥ ﻳﻘﻮﻝ ﻻﺑﻨﹺﻪ ‪ :‬ﺇ ﹾﻥ ﺃﻧﺖ ﱂ ﺗﺄ ِ‬
‫ﺟﺎﺩّ ﻗﹸﻠﻨﺎ ‪ :‬ﻻ ﳚﻮﺯ ﺫﻟﻚ َﻭ ﺇﻧﱠﻤَﺎ ﺟﺎﺯ ﺫﻟﻚ ﰲ ﺍﳍﺪﻫﺪ ﻷﻥﹼ ﺳﻠﻴﻤﺎﻥ َﻭ َﻣ ْﻦ ﻫﻮ ﺩﻭ ﹶﻥ ﺳﻠﻴﻤﺎﻥ ﻣﻦ ﲨﻴﻊ ﺍﻟﻌﺎﱂ ﻟﻪ ﺃﻥ‬
‫ﺢ ﺳﺒﻴﻞﹲ ﻣﻦ ُﺳﺒُﻞ ﻣﻨﺎﻳﺎﻫﻢ ﻓﻠﻮ ﺫﲝ ُﻪ ﺳﻠﻴﻤﺎ ﹸﻥ ﱂ ﻳﻜﻦ ﰲ‬ ‫ﻳﺬﺑﺢ ﺍﳍﺪﻫ َﺪ ﻭﺍﳊﻤﺎ َﻡ ﻭﺍﻟﺪﱢﻳﻚ ﻭﺍﻟﻌَﻨﺎﻕ ﻭﺍﳉﺪْﻱ ﻭﺍﻟﺬﱠﺑ ُ‬
‫ﻑ ﻣﺎ‬
‫ﺻ ْﺮ َ‬
‫ﺕ ﺑﺎﻟﺬﱠﺑﺢ ﻭﹶﻟ َﻌﻞﱠ َ‬
‫ﻒ ﺃﻧ ِﻔ ِﻪ ﺃﻭ ﳝﻮ َ‬
‫ﻑ ﻣﺎ ﺑﲔ ﺃﻥ ﳝﻮﺕ ﺣ ْﺘ َ‬
‫ﺫﻟﻚ ﺇﻻﱠ ﺑﻘﺪﺭ ﺍﻟﺘﱠﻘﺪﱘ ﻭﺍﻟﺘﺄﹾﺧﲑ ﻭﺇﻻﱠ ﺑﻘﺪْﺭ ﺻَﺮ ِ‬
‫ﺑﻴﻨﻬﻤﺎ‬
 ‫ﻻ ﻳﻜﻮﻥ ﺇﻻﱠ ﲟﻘﺪﺍﺭ ﺃﱂ ﻋِﺸﺮﻳﻦ ِﺩﺭﱠﺓ ﻭﻟﻌﻞﱠ ﻧﺘْﻒ ﺟﻨﺎﺣِﻪ ﻳَﻔﻲ ﺑﺬﻟﻚ ﺍﻟﻀﺮﺏ ﻭﺇﺫﺍ ﻗﻠﻨﺎ ﺫﻟﻚ ﻓﻘﺪ ﺃﻋﻄﻴﻨﺎ ﺫﻟﻚ‬
‫ﺍﳍﺪﻫ َﺪ ﺑﻌﻴﻨﻪ ﺣﻖﱠ ﻣﺎ ﺩﻟﱠﺖ ﻋﻠﻴﻪ ﺍﻵﻳﺔ ﻭﱂ ﳒ ْﺰ ﺫﻟﻚ ﰲ ﲨﻴﻊ ﺍﳍﺪﺍﻫﺪ ﻭﱂ َﻧ ﹸﻜ ْﻦ ﹶﻛ َﻤ ْﻦ ﻳﻨﻜﺮ ﻗﺪﺭﺓ ﺍﻟﻠﹼﻪ ﻋﻠﻰ ﺃﻥ‬
‫ﺐ ﻋﺼﻔﻮﺭﹰﺍ ﻣﻦ ﺍﻟﻌﺼﺎﻓﲑ ﺿﺮﺑﹰﺎ ﻣﻦ ﺍﻟﺘﺮﺍﻛﻴﺐ ﻳﻜﻮﻥ ﺃﺩﻫﻰ ﻣﻦ ﻗﻴﺲ ﺑﻦ ﺯﻫﲑ ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻗﺪ ﻓﻌﻞ‬ ‫ﻳُ َﺮﻛﱢ َ‬
‫ﺢ ﻋﻠﻰ ﻣﺜﺎ ﹺﻝ ﺗﺄﻭﻳ ﹺﻞ ﻗﻮﻟﻨﺎ ﰲ ﺫﺑْﺢ ﺇﺑﺮﺍﻫﻴﻢ ﺇﲰﺎﻋﻴ ﹶﻞ‬
‫ﺫﻟﻚ ﺑﺎﻟﻌﺼﺎﻓﲑ ﻟﻈﻬﺮﺕ ﻛﺬﻟﻚ ﺩﻻﺋﻞ ﻋﻠﻰ ﺃﻧﱠﺎ ﻟﻮ ﺗﺄ ﻭﱠﻟﻨﺎ ﺍﻟﺬﱠﺑ َ‬
‫ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﻭَﺇﳕﺎ ﻛﺎﻥ ﺫﻟﻚ ﺫﲝﹰﺎ ﰲ ﺍﳌﻌﲎ ﻟﻐﲑﻩ ﺃﻭ ﻋﻠﻰ ﻣﻌﲎ ﻗﻮﻝ‬

‫ﺍﻟﻘﺎﺋﻞ ‪ :‬ﺃﻣّﺎ ﺃﻧﺎ ﻓﻘﺪ ﺫﲝﺘﻪ ﻭﺿﺮﺑﺖ ﻋﻨﻘﹶﻪ ﻭﻟﻜﻦ ﺍﻟﺴﻴﻒ ﺧﺎﻧﲏ ﺃﻭ ﻋﻠﻰ ﻗﻮﳍﻢ ‪ :‬ﺍ ِﳌﺴْﻚ ﺍﻟﺬﱠﺑﻴﺢ ﺃﻭ ﻋﻠﻰ ﻗﻮﳍﻢ ‪:‬‬
‫ﺽ ﺍﻟﺒﻠﻮﻍ ﺑﺴﺎﻋﺔ‬
‫ﻓﺠﺌﺖ ﻭﻗ ْﺪ ﺫﹶﺑَﺤَﻨﹺﻲ ﺍﻟﻌﻄﺶ ﻟﻜﺎﻥ ﺫﻟﻚ ﳎﺎﺯﹰﺍ ﻭﻟﻮ ﺃﻥﱠ ﺻَﺒﻴّﹰﺎ ﻣِﻦ ﺻﺒﻴﺎﻧﻨﺎ ُﺳﺌﻞ ﻗﺒﻞ ﺃﻥ ﻳﺒﻠﹸ ﹶﻎ ﻓﺮ َ‬
‫ﺖ ﺍﻣﺮﺃﹰﺓ ﻣِﻠ ﹶﻜ ﹰﺔ ﻭﺭﺃﻳﺘﻬﺎ ﺗﺴﺠُﺪ‬
‫ﻭﻛﺎﻥ ﺭﺃﻯ َﻣﻠِﻜﺔ ﺳﺒﹴﺈ ﰲ ﲨﻴﻊ ﺣﺎﻻﻬﺗﺎ ﳌﺎ ﻛﺎﻥ ﺑﻌﻴﺪﹰﺍ ﻭﻻ ﳑﺘﻨﻌﹰﺎ ﺃﻥ ﻳﻘﻮ ﹶﻝ ‪ :‬ﺭﺃﻳ ُ‬
‫ﻟﻠﺸﱠﻤﺲ ﻣﻦ ﺩﻭﻥ ﺍﻟﻠﹼﻪ ﻭﺭﺃﻳﺘُﻬﺎ ﺗُﻄﻴ ُﻊ ﺍﻟﺸﱠﻴﻄﺎ ﹶﻥ ﻭﺗَﻌﺼِﻲ ﺍﻟﺮﱠﲪﻦ ﻭﻻ ﺳﻴﻤﺎ ﺇ ﹾﻥ ﻛﺎ ﹶﻥ ﻣﻦ ﺻِﺒﻴﺎﻥ ﺍﳋﻠﹶﻔﺎﺀ ﻭﺍﻟ ﻮُﺯﺭﺍﺀ‬
‫ﻀﻴﱡﻪ ﺇﱃ ﺍﻟﻴﻤﻦ ﻭﺭﺟﻮﻋُﻪ ﻣﻦ‬ ‫ﺃﻭ ِﻣ ْﻦ ﺻﺒﻴﺎﻥ ﺍﻷﻋﺮﺍﺏ ﻭﺍﻟﺪﱠﻟﻴﻞ ﻋﻠﻰ ﺃﻥﱠ ﺫﻟﻚ ﺍﳍﺪﻫ َﺪ ﻛﺎﻥ ﻣﺴﺨﱠﺮﹰﺍ ﻭﻣَﻴﺴﱠﺮﹰﺍ َﻣ ِ‬
‫ﺳﺎﻋﺘﻪ ﻭﱂ ﻳﻜﻦ ﻣﻦ ﺍﻟﻄﱠﲑ ﺍﻟﻘﻮﺍﻃ ﹺﻊ ﻓﺮﺟﻊ ﺇﱃ ﻭﻛﺮﻩ ﻭﺍﻟﺪﱠﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﺃﻥﱠ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﱂ ﻳﻘﻞ ‪ :‬ﻧﻌﻢ‬
‫ﺕ ﻭﺃﻧﺖ ﱂ ﺗﻌﻠﻢ ﺣﲔ ﻣﻀَﻴﺖ ﺑﻄﹼﺎ ﹰﻻ ﻫﺎﺭﺑﹰﺎ ﻣﻦ ﺍﻟﻌﻤﻞ ﺃﺗُﻜﹾﺪِﻱ ﺃﻡ ﺗﻨﺠﺢ ﺃﻭ ﺗﺮﻯ ﺃﹸﻋﺠﻮﺑﹰﺔ‬ ‫ﻗﺪ ﺭﺃﻳﺖ ﻛﻞﱠ ﻣﺎ ﺫﻛﺮ َ‬
‫ﺃﻭ ﻻ ﺗﺮﺍﻫﺎ ﻭﻟﻜﻨﱠ ُﻪ ﺗﻮﻋﱠﺪُﻩ ﻋﻠﻰ ﻇﺎﻫﺮ ﺍﻟﺮﱠﺃﻱ ﻭﻧﺎﻓﺮﻩ ﺍﻟﻘﻮﻝ ﻟﻴُﻈﻬ َﺮ ﺍﻵﻳ ﹶﺔ ﻭﺍﻷﻋﺠﻮﺑﺔ ‪.‬‬
‫ﻃﻌﻦ ﺍﻟﺪﻫﺮﻳﺔ ﰲ ﻣﻠﻚ ﺳﻠﻴﻤﺎﻥ ﰒﱠ ﻃﻌَﻦ ﰲ ﻣُﻠﻚ ﺳُﻠﻴﻤﺎ ﹶﻥ ﻭ َﻣﻠِﻜ ِﺔ ﺳﺒﺈ ﻧﺎﺱٌ ﻣﻦ ﺍﻟﺪﱡﻫﺮﻳﱠﺔ ﻭﻗﺎﻟﹸﻮﺍ ‪ :‬ﺯﻋﻤﺘﻢ ﺃﻥﱠ‬
‫ﺐ ﻟِﻲ ُﻣﻠﹾﻜﹰﺎ ﹶﻻ َﻳ ْﻨَﺒﻐِﻲ َﻷ َﺣ ٍﺪ ﻣ ْﻦ َﺑ ْﻌﺪِﻱ‬
‫ﺳُﻠﻴﻤﺎﻥ ﺳﺄﻝ ﺭﺑﱠﻪ ﻓﻘﺎﻝ ‪َ :‬ﺭﺏﱢ ﺍ ﹾﻏ ِﻔ ْﺮ ﻟِﻲ ﻭَﻫ ْ‬

‫ﻼ ﻋﻦ ﺍﻹﻧْﺲ ﻭﻋﻠﱠﻤﻪ ﻣﻨﻄِﻖ ﺍﻟﻄﱠﲑ ﻭﺳﺨﱠﺮ ﻟﻪ ﺍﻟﺮﱢﻳﺢ ﻓﻜﺎﻧﺖ‬

‫ﻭﺃﻥﱠ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺃﻋﻄﺎﻩ ﺫﻟﻚ ﻓﻤﻠﱠﻜﻪ ﻋﻠﻰ ﺍﳉﻦﱢ ﻓﻀ ﹰ‬
‫ﺴ ﻮَﺍ ِﺩ ﺍﻟﻌِﺮﺍﻕ ﺃﻧﱠﻪ ﻻ ﻳﻌﺮﻑ ﺑﺎﻟﻴﻤﻦ َﻣ ِﻠ ﹶﻜ ﹰﺔ‬
‫ﺡ ﻟﻪ ﻣﺴﺨﺮﺓ ﰒﱠ ﺯﻋﻤﺘﻢ ﻭﻫﻮ ﺇﻣّﺎ ﺑﺎﻟﺸﱠﺎﻡ ﻭﺇﻣﱠﺎ ﺑ َ‬
‫ﳉﻦﱡ ﻟﻪ َﺧ َﻮ ﹰﻻ ﻭﺍﻟﺮﱢﻳﺎ ُ‬
‫ﺍِ‬
‫ﺐ ﺍﻟﺮﻭﻡ ﻭﻻ‬ ‫ﳋ َﺰ ﹺﺭ ﻭﻻ ﺻﺎﺣ ُ‬
‫ﻫﺬﻩ ﺻﻔﺘُﻬﺎ ﻭﻣﻠﻮﻛﹸﻨﺎ ﺍﻟﻴﻮ َﻡ ﺩﻭ ﹶﻥ ﺳﻠﻴﻤﺎ ﹶﻥ ﰲ ﺍﻟﻘﺪْﺭﺓ ﻻ ﳜﻔﻰ ﻋﻠﻴﻬﻢ ﺻﺎﺣﺐ ﺍ ﹶ‬
‫ﺏ(‬
‫ﺿ َﻊ ﻫﺬﻩ ﺍﳌِﻠﻜﺔ ﻣﻊ ﻗ ْﺮ ﹺ‬ ‫ﺐ ﺍﻟﻨﱡﻮﺑﺔ ﻭﻛﻴﻒ ﳚﻬﻞ ﺳﻠﻴﻤﺎ ﹸﻥ ﻣﻮ ِ‬
‫ﺐ ﺍﻟﺘﺮﻙ ﻭﻻ ﺻﺎﺣ ُ‬ ‫ﺻﺎﺣ ُ‬
‫ﺨﻒﱢ ﻭﺍﳊﺎﻓﺮ ﻭﺍﻟﻘﺪَﻡ ﻓﻜﻴﻒ ﻭﺍﳉﻦﱡ‬ ‫ﺩﺍﺭﹺﻫﺎ ﻭﺍﺗﱢﺼَﺎ ﹺﻝ ﺑﻼﺩﻫﺎ ﻭﻟﻴﺲ ﺩﻭﻧَﻬﺎ ﲝﺎﺭٌ ﻭﻻ ﺃﻭﻋﺎﺭٌ ﻭﺍﻟﻄﺮﻳﻖ ﻬﻧﺞٌ ﻟﻠ ُ‬
‫ﻉ ﳝﻴﻨﻪ ﻭﻟﻮ ﻛﺎﻥ ﺣﲔ ﺧﺒﱠﺮﻩ ﺍﳍﺪﻫ ُﺪ ﲟﻜﺎﻬﻧﺎ ﺃﺿﺮَﺏ ﻋﻨﻬﺎ ﺻﻔﺤﹰﺎ ﻟﻜﺎﻥ ﻟﻘﺎﺋ ﹴﻞ ﺃﻥ ﻳﻘﻮﻝ ‪ :‬ﻣﺎ ﺃﺗﺎﻩ‬ ‫ﺲ ﻃﻮ ُ‬ ‫ﻭﺍﻹﻧ ُ‬
‫ﲑ‬
‫ﺍﳍﺪﻫ ُﺪ ﺇﻻﹼ ﺑﺄﻣ ﹴﺮ ﻳﻌﺮﻓﻪ ﻓﻬﺬﺍ ﻭﻣﺎ ﺃﺷﺒ َﻬﻪُ ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﻓﺴﺎﺩ ﺃﺧﺒﺎﺭﻛﻢ ‪ .‬ﻗﹸﻠﻨﺎ ‪ :‬ﺇﻥﹼ ﺍﻟﺪﱡﻧﻴﺎ ﺇﺫﺍ ﺧﻼﹼﻫﺎ ﺍﻟﻠﹼﻪ ﻭﺗﺪﺑ َ‬
‫ﻕ ﺑ ﹺﻦ ﺇﺑﺮﺍﻫﻴ َﻢ ﻛﹶﺎ ﹶﻥ‬ ‫ﺏ ﺑ َﻦ ﺇﺳﺤﺎ َ‬
‫ﻱ ﺃﻣﻮﺭﹺﻫﺎ ﻭﻋﺎﺩﺍﻬﺗﺎ ﻛﺎﻥ ﻟﻌﻤﺮﻱ ﻛﻤﺎ ﺗﻘﻮﻟﻮﻥ ﻭﳓﻦ ﻧﺰﻋ ُﻢ ﺃﻥﱠ َﻳﻌْﻘﻮ َ‬ ‫ﺃﻫﻠﻬﺎ ﻭﳎﺎﺭ َ‬
‫ﻚ ﻣﺼﺮ ﻣﻦ ﺍﻟﻨﱠﺒﺎﻫﺔ ﺑﹺﺎﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻻ ﻳُﺪﻓﹶﻊ ﻭﻟﻪ ﺍﻟُﺒ ُﺮ ُﺩ‬ ‫ﺃﻧَﺒ َﻪ ﺃ ْﻫ ﹺﻞ ﺯﻣﺎﻧﹺﻪ ﻷﻧّﻪ ﻧﱯﱞ ﺍﺑ ُﻦ ﻧﱯﱟ ﻭﻛﺎﻥ ﻳﻮﺳُﻒ ﻭﺯﻳﺮ َﻣ ِﻠ ِ‬
‫ﺏ ﻋَﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﺩﻫﺮﹰﺍ‬ ‫ﻒ ﻣﻜﺎ ﹶﻥ ﻳَﻌﻘﻮ َ‬
‫ﻒ ﻭﻻ ﻳﻮﺳ ُ‬ ‫ﻑ ﻳَﻌﻘﻮﺏُ ﻣﻜﺎ ﹶﻥ ﻳﻮﺳُ َ‬
‫ﺏ ﺍﻷَﺧﺒﺎﺭ ﰒﱠ ﱂ ﻳﻌ ﹺﺮ ْ‬
‫ﻭﺇﻟﻴ ِﻪ ﻳﺮﺟﻊ ﺟﻮﺍ ُ‬
‫ﻣﻦ ﺍﻟﺪﱡﻫﻮﺭ ﻣﻊ ﺍﻟﻨﱠﺒﺎﻫِﺔ ﻭﺍﻟ ﹸﻘﺪْﺭ ِﺓ ﻭﺍﺗﱢﺼﺎﻝ ﺍﻟﺪﺍﺭ ﻭﻛﺬﻟﻚ ﺍﻟﻘﻮ ﹸﻝ ﰲ ﻣﻮﺳﻰ ﺑ ﹺﻦ ﻋﻤﺮﺍ ﹶﻥ ﻭ َﻣ ْﻦ ﻛﹶﺎ ﹶﻥ ﻣﻌﻪ ﰲ ﺍﻟﺘﱢﻴﻪ ﻓﻘﺪ‬

‫ﺦ ﻳﺴﲑ ٍﺓ ﻭﻻ ﻳﻬﺘﺪﻭﻥ ﺇﱃ ﺍﳌﺨﺮﺝ ﻭﻣﺎ ﻛﺎﻧﺖ ﺑﻼ ُﺩ‬ ‫ﻛﺎﻧﻮﺍ ﺃﻣﱠ ﹰﺔ ﻣﻦ ﺍﻷﻣﻢ ﻳَﺘ ﹶﻜﺴﱠﻌُﻮ ﹶﻥ ﺃﺭﺑﻌﲔ ﻋﺎﻣﹰﺎ ﰲ ﻣﻘﺪﺍ ﹺﺭ ﻓﺮﺍﺳ َ‬
‫ﺝ ﻭﺍﻟﺮﱡﺳ ﹶﻞ‬‫ﳉﻤﱠﺎﻟﲔ ﻭﺍﳌﹸﻜﺎﺭﹺﻳ َﻦ ﻭﺍﻟ ﹸﻔﻴُﻮ َ‬
‫ﺍﻟﺘﱢﻴﻪ ﺇﻻﹼ ﻣﻦ ﻣﻼﻋﺒﻬﻢ ﻭﻣُ ْﻨَﺘﺰَﻫﺎﻬﺗﻢ ﻭﻻ ﻳﻌﺪﻡ ﻣﺜ ﹸﻞ ﺫﻟﻚ ﺍﻟﻌﺴﻜ ﹺﺮ ﺍﻷَﺩﻻﹼ َﺀ ﻭﺍ ﹶ‬
‫ﺼ ﹶﻞ ﻣِﻦ ﺻﺪﻭﺭﻫﻢ ‪ .‬ﻭﻛﺬﻟﻚ ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﺸﱠﻴﺎﻃﲔ ﺍﻟﺬﻳﻦ‬ ‫ﻑ ﺃﻭﻫﺎﻣَﻬﻢ ﻭﺭﻓﻊ ﺫﻟﻚ ﺍﻟ ﹶﻔ ْ‬ ‫ﺻ َﺮ َ‬
‫ﻭﺍﻟﺘّﺠﺎﺭ ﻭﻟﻜﻦﱠ ﺍﻟﻠﹼﻪ َ‬
‫ﻳﺴﺘﺮﹺﻗﻮﻥ ﺍﻟﺴّ ْﻤ َﻊ ﰲ ﻛﻞﱢ ﻟﻴﻠﺔ ﹶﻓَﻨﻘﹸﻮ ﹸﻝ ‪ :‬ﺇﻧﱠﻬﻢ ﻟﻮ ﻛﺎﻥ ﻛﻠﻤﺎ ﺃﺭﺍﺩ ﻣُﺮﻳﺪٌ ﻣﻨﻬﻢ ﺃﻥ ﻳﺼ َﻌ َﺪ ﹶﺫ ﹶﻛ َﺮ ﺃﻧﱠﻪ ﻗﺪ ﺭُﺟﻢ ﺻﺎﺣﺒُﻪ‬
‫ﻕ ﺍﻟﺴﱠﻤْﻊ ﻛﺎﻥ ﻣُﺤﺎ ﹰﻻ ﺃﻥ ﻳﺮﻭ َﻡ ﺫﻟﻚ ﺃﺣَﺪٌ ﻣﻨﻬﻢ ﻣﻊ ﺍﻟﺬﱢﻛﺮ‬ ‫ﻭﺃﻧﱠﻪ ﻛﺬﻟﻚ ﻣﻨﺬ ﻛﺎﻥ ﱂ ﻳﺼﻞ ﻣﻌﻪ ﺃﺣﺪٌ ﺇﱃ ﺍﺳﺘﺮﺍ ﹺ‬
‫ﻭﺍﻟﻌِﻴﺎﻥ ‪.‬‬

‫ﺲ ﰲ ﺣﺎﻝ ﺍﳌﻌْﺼِﻴَﺔ ﺫﹶﺍﻛِﺮﹰﺍ‬

‫ﺲ ﻻ ﻳﺰﺍ ﹸﻝ ﻋﺎﺻِﻴﹰﺎ ﺇﱃ ﻳﻮ ﹺﻡ ﺍﻟﺒَﻌﺚ ﻭﻟﻮ ﻛﺎﻥ ﺇﺑْﻠﻴ ُ‬ ‫ﻭﻣﺜﻞ ﺫﻟﻚ ﹶﺃﻧّﺎ ﻗﺪ ﻋﻠﻤْﻨﺎ ﺃﻥﹼ ﺇﺑْﻠﻴ َ‬
‫ﻹﺧﺒﺎ ﹺﺭ ﺍﻟﻠﹼﻪ ﺗَﻌﺎﱃ ﺃﻧﱠﻪ ﻻ ﻳﺰﺍ ﹸﻝ ﻋﺎﺻﻴﹰﺎ ﻭﻫﻮ ﻳَﻌﻠﻢ ﺃﻥﹼ َﺧﱪَﻩ ﺻِﺪﻕٌ ﻛﺎﻥ ﳏﺎ ﹰﻻ ﺃ ﹾﻥ ﺗﺪ ُﻋ ﻮَﻩ ﻧﻔﺴُﻪ ﺇﱃ ﺍﻹﳝﺎ ِﻥ ﻭﻳﻄ َﻤ َﻊ‬
‫ﰲ ﺫﻟﻚ ﻣﻊ ﺗﺼﺪﻳ ِﻘ ِﻪ ﺑﺄﻧّﻪ ﻻ ﳜﺘﺎﺭ ﺍﻹﳝﺎ ﹶﻥ ﺃﹶﺑﺪﹰﺍ ‪.‬‬
‫ﻭﻣﻦ ﺍﶈﺎﻝ ﺃﻥ ﳚﻤَﻊ ﺑﲔ ﻭﺟﻮ ِﺩ ﺍﻻﺳﺘﻄﺎﻋﺔ ﻭﻋﺪﻡ ﺍﻟﺪﱠﻭﺍﻋﻲ ﻭﺟﻮﺍﺯ ﺍﻟﻔﻌﻞ ‪.‬‬
‫ﻼ ﻋَﻠِﻢ ﻳﻘﻴﻨﹰﺎ ﺃﻧّﻪ ﹶﻻ ﳜﺮُﺝ ﻣﻦ ﺑﻴﺘِﻪ ﻳﻮﻣَﻪ ﺫﻟﻚ ﻛﺎﻥ ﳏﺎ ﹰﻻ ﺃﻥ ﺗﺪﻋُ ﻮَﻩ ﻧﻔﺴﻪ ﺇﱃ ﺍﳋﺮﻭﺝ ﻣﻊ ﻋﻠﻤﻪ ﺑﺄﻧّﻪ‬‫ﻭﻟﻮ ﺃﻥﹼ ﺭﺟ ﹰ‬
‫ﺐ ﻋﻦ ِﺫﻛﹾﺮ ﺫﻟﻚ ﺍﳋﱪ ﺩﺧﻞ ﰲ َﺣﺪﱢ ﺍﳌﺴﺘﻄﻴﻌﲔ ﻭﻣﺜﻞ ﺫﻟﻚ ﺃﻥﹼ‬ ‫ﻑ ﺍﻟﻘﹶﻠ ﹺ‬‫ﻻ ﻳﻔﻌﻞ ﻭﻟﻜِﻦ ﺇ ﺑْﻠﻴﺲ ﳌﺎ ﻛﺎ ﹶﻥ ﻣﺼﺮﻭ َ‬
‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﹶﻟﻤّﺎ ﺑﺸﺮﻩ ﺍﻟﻠﹼﻪ ﺑﺎﻟﻈﹼﻔ ﹺﺮ ﻭﲤﺎﻡ ﺍﻷﻣﺮ ﺑﺸﺮّ ﺃﺻﺤﺎﺑَﻪ ﺑﺎﻟﻨﱠﺼﺮ ﻭﻧﺰﻭ ﹺﻝ ﺍﳌﻼﺋﻜﺔ ﻭﻟﻮ ﻛﺎﻧﻮﺍ‬
‫ﻟﺬﻟﻚ ﺫﺍﻛﺮﻳﻦ ﰲ ﻛﻞﹼ ﺣﺎ ﹴﻝ ﱂ ﻳﻜﻦ ﻋﻠﻴﻬﻢ ِﻣ َﻦ ﺍﶈﺎﺭﺑﺔ ﻣﺆﻭﻧﺔ ﻭﺇﺫﺍ ﱂ ﻳﺘﻜﻠﻔﻮﺍ ﺍﳌﺆﻭﻧﺔ ﱂ ﻳﺆﺟَﺮﻭﺍ ﻭﻟ ِﻜﻦّ ﺍﻟﻠﹼﻪ ﺗَﻌﺎﱃ‬
‫ﲑ ﻣﻦ ﺍﳊﺎﻻﺕ‬
‫ﺑﻨﻈﺮﻩ ﺇﻟﻴﻬﻢ َﺭﻓﹶﻊ ﺫﻟﻚ ﰲ ﻛﺜ ﹴ‬

‫ﻋﻦ ﺃﻭﻫﺎﻣﻬﻢ ﻟﻴﺤﺘﻤﻠﻮﺍ ﻣﺸﻘﱠﺔ ﺍﻟﻘِﺘﺎﻝ ﻭﻫﻢ ﻻ ﻳﻌﻠﻤﻮﻥ ‪ :‬ﺃﻳﻐ ِﻠﺒُﻮﻥ ﺃﻡ ُﻳ ْﻐﻠﹶﺒﻮﻥ ﺃﻭ َﻳ ﹾﻘُﺘﻠﹸﻮ ﹶﻥ ﺃﻡ ﻳُﻘﺘﻠﻮﻥ ﻭﻣﺜﻞ ﺫﻟﻚ ﻣﺎ‬
‫ﺿِﺔ ﻟﻠﻘﺮﺁﻥ َﺑ ْﻌ َﺪ ﺃ ﹾﻥ ﲢﺪﱠﺍﻫﻢ ﺍﻟﺮﱠﺳﻮ ﹸﻝ (‬ ‫ﺭﻓﻊ ﻣﻦ ﺃﻭﻫﺎﻡ ﺍﻟﻌَﺮﺏ ﻭﺻﺮﻑ ﻧﻔﻮﺳﻬﻢ ﻋﻦ ﺍﳌﻌﺎ َﺭ َ‬
‫ﺠ ْﺪ ﺃﺣَﺪﹰﺍ ﻃﻤِﻊ ﻓﻴﻪ ﻭﻟﻮ ﻃ ِﻤ َﻊ ﻓﻴﻪ ﻟﺘَﻜﻠﻔﻪ ﻭﻟﻮﺗﻜﻠﻒ ﺑَﻌﻀ ُﻬ ْﻢ ﺫﻟﻚ ﻓﺠﺎﺀ ﺑﺄﻣﺮ ﻓﻴﻪ ﺃﺩﱏ ﺷُﺒﻬﺔ‬ ‫ﺑﻨﻈﹾﻤﻪ ﻭﻟﺬﻟﻚ ﱂ َﻧ ﹺ‬
‫ﻼ ﻭﻟﻄﹶﻠﺒﻮﺍ‬ ‫ﻟﻌﻈﻤﺖ ﺍﻟﻘﺼﱠﺔ ﻋﻠﻰ ﺍﻷﻋْﺮﺍﺏ ﻭﺃﺷﺒﺎﻩ ﺍﻷﻋﺮﺍﺏ ﻭﺍﻟﻨﱢﺴﺎ ِﺀ ﻭﺃﺷﺒﺎﻩ ﺍﻟﻨﺴﺎﺀ ﻭﻷَﻟﻘﹶﻰ ﺫﻟﻚ ﻟﻠﻤﺴﻠﻤﲔ ﻋﻤ ﹰ‬
‫ﺏ ﻣُﺴﻴْﻠﻤَﺔ ﻭﺃﺻﺤﺎﺏ ﺍﺑﻦ ﺍﻟﻨﻮﺍﺣﺔ ﺇﳕﺎ‬ ‫ﺖ ﺃﺻﺤﺎ َ‬ ‫ﺍﶈﺎﻛﻤ ﹶﺔ ﻭﺍﻟﺘﺮﺍﺿﻲ ﺑﺒﻌﺾ ﺍﻟﻌﺮﺏ ﻭﻟﻜﺜﹸﺮ ﺍﻟﻘﻴ ﹸﻞ ﻭﺍﻟﻘﺎﻝ ﻓﻘﺪ ﺭﺃﻳ َ‬
‫َﺗ َﻌﻠﹼﻘﹸﻮﺍ ﲟﺎ ﺃﻟﱠﻒ ﹸﳍ ْﻢ ﻣُﺴَﻴﻠﻤﺔ ﻣﻦ ﺫﻟﻚ ﺍﻟﻜﻼﻡ ﺍﻟﺬﻱ ﻳَﻌﻠﻢُ ﻛ ﱡﻞ ﻣَﻦ َﺳﻤِﻌﻪ ﺃﻧﱠﻪ ﺇﻧﱠﻤﺎ ﻋَﺪﺍ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ ﻓﺴﻠﹶﺒﻪ ﻭﺃ َﺧ ﹶﺬ‬
‫ﲑ ﺍﻟﺬﻱ ﻻ ﻳﺒﻠﻐﻪ ﺍﻟ ِﻌﺒَﺎ ُﺩ ﻭﻟﻮ ﺍﺟَﺘﻤَﻌﻮﺍ ﻟﻪ ﻓﺈ ﹾﻥ ﻛﺎﻥ ﺍﻟﺪﱡﻫﺮﻱﱡ ﻳﺮﻳ ُﺪ‬
‫ﺑَﻌﻀَﻪ ﻭﺗَﻌﺎﻃﻰ ﺃﻥ ﻳُ ﹶﻘﺎ ﹺﺭﻧَﻪ ﻓﻜﺎﻥ ﻟﻠﹼﻪ ﺫﻟﻚ ﺍﻟﺘﱠﺪﺑ ُ‬
‫ﺕ ﻭﺍﻟﺮﱡﺳُ ﹺﻞ ﻣﺎ ﻳﺮﻳﺪ ﻣﻦ‬
‫ﺏ ﺍﻟ ِﻌﺒَﺎﺩَﺍ ِ‬
‫ﻣﻦ ﺃﺻﺤَﺎ ﹺ‬

‫ﻑ ﺍﻟﺬﻱ ﻻ ُﻳ ِﻘﺮﱡ ﺇﻻ ﲟﺎ ﺃﻭ َﺟﺪَﻩ ﺍﻟﻌِﻴﺎﻥ ﻭﻣﺎ ﻳَﺠﺮﻱ ﻣَﺠﺮَﻯ ﺍﻟﻌِﻴﺎﻥ ﹶﻓ ﹶﻘ ْﺪ ﹶﻇ ﹶﻠ َﻢ ‪ .‬ﻭﻗﹶﺪ ﻋﻠﻢ ﺍﻟﺪﱡﻫﺮﻱﱡ‬
‫ﺍﻟﺪﱡﻫﺮﻱﱢ ﺍﻟﺼﱢﺮ ِ‬
‫ﺃﻧّﻨﺎ ﻧﻌﺘﻘِﺪ ﺃﻥﹼ ﻟﻨﺎ َﺭﺑّﹰﺎ ﳜﺘﺮﻉ ﺍﻷﺟﺴﺎﻡَ ﺍﺧﺘﺮﺍﻋﹰﺎ ﻭﺃﻧّ ُﻪ َﺣﻲﱞ ﻻ ﲝﻴﺎﺓ ﻭﻋﺎﱂﹲ ﻻ ﺑﻌﻠﻢ ﻭﺃﻧّﻪ ﺷﻲﺀٌ ﻻ ﻳﻨﻘﺴﻢ ﻭﻟﻴﺲ ﺑﺬِﻱ‬
‫ﻃﹸﻮﻝ ﻭﻻ ﻋﺮْﺽ ﻭﻻ ﻋُﻤﻖ ﻭﺃﻥﹼ ﺍﻷﻧﺒﻴﺎﺀ ﲢﻴﻲ ﺍﳌﻮﺗﻰ ﻭﻫﺬﺍ ﻛﻠﱡﻪ ﻋ ْﻨ َﺪ ﺍﻟﺪﻫﺮﻱﱢ ﻣﺴﺘﻨﻜﹶﺮ ﻭﺇﻧَﻤﺎ ﻛﺎﻥ ﻳﻜﻮﻥ ﻟﻪ‬
‫ﻋَﻠﹶﻴْﻨَﺎ ﺳﺒﻴﻞ ﻟﻮ ﱂ ﻳﻜﻦ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎ ﺟﺎﺋِﺰﹰﺍ ﰲ ﺍﻟﻘِﻴﺎﺱ ﻭﺍﺣﺘﺠْﻨﺎ ﺇﻟﹶﻰ ﺗﺜﺒﻴﺖ ﺍﻟﺮﱡﺑﻮﺑﻴﱠ ِﺔ ﻭﺗﺼﺪﻳ ﹺﻖ ﺍﻟﺮﱢﺳﺎﻟﺔ ﻓﺈﺫﺍ ﻛﺎﻥ‬
‫ﺻ ﹺﻞ ﺍﻟﺬﻱ‬ ‫ﺐ ﻓﻠﻢ ﻳﺒ َﻖ ﻟﻪ ﺇﻻﹼ ﺃ ﹾﻥ ﻳﺴﺄﹶﻟﻨَﺎ ﻋﻦ ﺍﻷ ْ‬
‫ﲑ ﻣﺴﺘﻨ ﹶﻜ ﹴﺮ ﻭﻻ ﳏﺎ ﹴﻝ ﻭﻻ ﻇﹸﻠﻢ ﻭﻻ ﻋﻴ ﹴ‬‫ﺫﻟﻚ ﺟﺎﺋِﺰﹰﺍ ﻭﻛﺎ ﹶﻥ ﻛﻮﻧُﻪ ﻏ َ‬
‫ﺩﻋﺎ ﺇﱃ ﺍﻟﺘﱠﻮﺣِﻴ ِﺪ ﻭﺇﻟﹶﻰ ﺗﺜﺒﻴﺖ ﺍﻟﺮﺳﻞ ﻭﰲ ﻛﺘﺎﺑﹺﻨﺎ ﺍﳌﻨﺰّﻝ ﺍﻟﺬﻱ ﻳﺪﻟﱡﻨﺎ ﻋﻠﻰ ﺃﻧّﻪ ﺻِﺪْﻕٌ َﻧ ﹾﻈﻤُﻪ ﺍﻟﺒﺪِﻳﻊ ﺍﻟﺬﻱ ﻻﻳﻘﺪِﺭ‬
‫ﻋﻠﻰ ﻣﺜﻠﻪ ﺍﻟﻌﺒﺎﺩ َﻣ َﻊ ﻣﺎ ﺳِﻮَﻯ ﺫﻟﻚ ﻣﻦ ﺍﻟﺪّﻻِﺋ ﹺﻞ ﺍﻟﱵ ﺟَﺎﺀ ﻬﺑﺎ َﻣ ْﻦ ﺟَﺎﺀ ﺑﻪ ﻭﻓﻴﻪ ﻣﺴﻄﻮﺭٌ ﺃﻥﹼ ﺳﻠﻴﻤﺎ ﹶﻥ ﺑ َﻦ ﺩﺍﻭ َﺩ ﻏَﺒ َﺮ‬
 ‫ﲔ ﻣ ُﻬ ْﻢ ﺍ ﹶﳌ ﹾﻜﺪُﻭ ُﺩ‬
‫ﺴﻲﱞ ﻭﻻ ﹺﺟﻨﱢﻲﱞ ﻭﺍﻟﺸﱠﻴﺎﻃ ُ‬
‫ﺤﺠَﺐ ﻋﻨﻪ ﺇ ْﻧ ِ‬
‫ﺣِﻴﻨﹰﺎ ﻭﻫﻮ ﻣﻴّﺖ ﻣﻌﺘﻤِﺪﹰﺍ ﻋﻠﻰ ﻋﺼﺎﻩ ﰲ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻻ ُﻳ ْ‬
‫ﺱ ﻭﺍﳌﺴﺘﻌﺒﺪ ﻭﻛﺎﻧﻮﺍ ﻛﻤﺎ ﻗﺎﻝ‬
‫ﺑﺎﻟ َﻌﻤَﻞ ﺍﻟﺸﺪﻳﺪ َﻭ ِﻣ ْﻨ ُﻬ ْﻢ ﺍﶈﺒﻮ ُ‬

‫ﲔ ﹸﻛﻞﱠ‬
‫ﺕ ﻭﻗﺎﻝ ﻭَﺍﻟﺸﱠﻴَﺎ ِﻃ َ‬
‫ﳉﻮَﺍﺑﹺﻲ َﻭﹸﻗﺪُﻭ ﹴﺭ ﺭَﺍ ِﺳﻴَﺎ ٍ‬
‫ﺐ َﻭَﺗﻤَﺎﺛِﻴ ﹶﻞ َﻭ ﹺﺟﻔﹶﺎ ٍﻥ ﻛﺎ ﹶ‬
‫ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ‪َ :‬ﻳ ْﻌ َﻤﻠﹸﻮ ﹶﻥ ﹶﻟﻪُ ﻣَﺎ َﻳﺸَﺎ ُﺀ ِﻣ ْﻦ َﻣﺤَﺎﺭﹺﻳ َ‬
‫ﺻﻔﹶﺎ ِﺩ َﻭﹶﺃﻧﱠﻪُ ﹶﻏَﺒ َﺮ ﻛﺬﻟﻚ ﺣﻴﻨﹰﺎ ﻭﻫﻮ ﺗُﺠﺎ َﻩ ﺃﻋُﻴﻨﹺﻬﻢ ﻓﻼ ُﻫ ْﻢ ﻋ َﺮﻓﹸﻮﺍ ﺳﺠﻴﱠﹶﺔ‬ ‫ﲔ ﰲ ﺍ َﻷ ْ‬ ‫ﺹ ﻭَﺁ َﺧﺮﹺﻳ َﻦ ﻣُ ﹶﻘﺮﱠﹺﻧ َ‬ ‫َﺑﻨﱠﺎ ٍﺀ َﻭ ﹶﻏ ﻮﱠﺍ ﹴ‬
‫ﺖ ﻗﺎﺋِﻤﹰﺎ ﻣﻌﺘﻤﺪﹰﺍ ﻋﻠﻰ ﻋﺼﺎﻩ ﻭﻋﺼﺎﻩ ﺛﺎﺑﺘﺔﹲ ﻗﺎﺋﻤﺔﹲ ﰲ‬ ‫ﻁ ﺍﳌﻮﺗﻰ ﻭﺛﺒ َ‬ ‫ﻭُﺟﻮِﻩ ﺍﳌﻮﺗَﻰ ﻭﻻ ﻫﻮ ﺇ ﹾﺫ ﻛﺎﻥ ﻣﻴﱢﺘﹰﺎ ﺳﻘﹶﻂ ﺳُﻘﻮ ﹶ‬
‫ﺕ ﻣَﺎ َﺩﻟﱠ ُﻬ ْﻢ ﻋَﻠﹶﻰ َﻣ ْﻮِﺗ ِﻪ ﺇﻻﱠ‬‫ﺖ ﻫﺬﻩ ﺍﻟﺼﱢ ﹶﻔﺔﹸ ﺻﻔﹶﺔ ﻣﻮﺗﺎﻧﺎ ﻭﻗﺎﻝ ‪ :‬ﹶﻓﹶﻠﻤﱠﺎ ﻗﹶﻀَﻴْﻨَﺎ َﻋ ﹶﻠ ْﻴ ِﻪ ﺍﹶﳌ ْﻮ َ‬ ‫ﻳﺪﻩ ﻭﻫﻮ ﻗﺎﺑﺾٌ ﻋﻠﻴﻬﺎ ﻭﻟﻴﺴ ْ‬
‫ﲔ ﻭﳓ ُﻦ‬ ‫ﺏ ﺍﳌﹸ ﹺﻬ ﹺ‬
‫ﺐ ﻣَﺎ ﹶﻟﹺﺒﺜﹸﻮﺍ ﻓِﻲ ﺍ ﹾﻟ َﻌﺬﹶﺍ ﹺ‬ ‫ﳉﻦﱡ ﹶﺃ ﹾﻥ ﹶﻟ ْﻮ ﻛﺎﻧُﻮﺍ َﻳ ْﻌ ﹶﻠﻤُﻮ ﹶﻥ ﺍﻟ َﻐ ْﻴ َ‬
‫ﺖﺍ ِ‬‫ﺴﹶﺄَﺗﻪُ ﹶﻓﹶﻠﻤﱠﺎ َﺧﺮﱠ َﺗَﺒﻴﱠَﻨ ِ‬
‫ﺽ َﺗﹾﺄﻛﹸﻞﹸ ِﻣﻨْ َ‬
‫ﺩَﺍﺑﱠ ﹸﺔ ﺍ َﻷ ْﺭ ﹺ‬
‫ﺾ ﺍﳌﻮﺗﻰ ﻬﺑﺬﺍ ﺍﳌﻜﺎﻥ ﳌﺎ ﺧَﻔﹶﻲ ﻋﻠﻴﻨﺎ ﺃﹶﻣﺮُﻩ‬ ‫ﳉﻦﱢ ﰲ ﺻِﺪْﻕ ﺍﳊﺲﱢ ﻭﻧُﻔﻮ ِﺫ ﺍﻟﺒﺼﺮ ﻭﻟ ْﻮ ﹸﻛﻨﱠﺎ ﻣِﻦ ﺑﻌ ﹺ‬ ‫ﲔ ﻭﺍ ِ‬
‫ﺩﻭ ﹶﻥ ﺍﻟﺸﱠﻴﺎﻃ ﹺ‬
‫ﺏ ﻗﻮﻡٌ ﻭ ﹶﻇﻨﱡﻮﺍ ﻭﻣﺎﺟُﻮﺍ ﻭﺗﻜﻠﻤﻮﺍ ﻭﺷﺎﻭﺭﻭﺍ ﹶﻟ ِﻘﻨُﻮﺍ ﻭﹸﺛﺒﱢﺘُﻮﺍ ﻭﻻ ﺳﻴﱠﻤﺎ‬
‫ﻭﻛﺎﻥ ﺃﺩﱏ ﺫﻟﻚ ﺃ ﹾﻥ ﻧﻈﻦﱠ ﻭﻧﺮﺗﺎﺏ ﻭﻣﱴ ﺍﺭﺗﺎ َ‬
‫ﲑ ﺍﻟﻔﺮَﺝ‬
‫ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﰲ ﺍﻟﻌﺬﺍﺏ ﻭﺭﺃ ﻭْﺍ َﺗﺒَﺎ ِﺷ َ‬

‫ﺐ َﻣ ْﻦ ﹶﺃ َﺣﺐﱠ ﻭﻟﻮﻻ ﺃﻥﹼ ﺍﻟﻠﹼﻪ ﻳﻘ ِﺪﺭُ ﻋﻠﻰ ﺃ ﹾﻥ ﻳﺸ َﻐ ﹶﻞ ﺍﻷﻭﻫﺎ َﻡ ﻛﻴﻒ‬

‫ﻭﻟﻮﻻ ﺍﻟﺼﱠﺮْﻓﺔ ﺍﻟﱵ ( ﻳُﻠﻘﻴﻬﺎ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻋﻠﻰ ﹶﻗ ﹾﻠ ﹺ‬
‫ﺷﺎﺀ ﻭﻳﺬﻛﱢﺮ ﲟﺎ ﻳﺸﺎﺀ ﻭﻳُﻨَﺴﱢﻲ ﻣﺎ ﻳﺸﺎﺀ ﳌﺎ ﺍﺟﺘﻤﻊ ﺃﻫ ﹸﻞ ﺩﺍﺭﻩ ﻭﻗﺼْﺮﻩ ﻭﺳُﻮﺭﹺﻩ ﻭ َﺭَﺑﻀِﻪ ﻭﺧﺎﺻﱠﺘُﻪ ﻭﻣﻦ ﳜﺪُﻣﻪ ﻣﻦ‬
‫ﺙ ﻣﻦ ﻣﻮﺗﻪ ﻓﻠﻤﱠﺎ ﱂ‬ ‫ﺍﳉﻦﱢ ﻭﺍﻹﻧْﺲ ﻭﺍﻟﺸﱠﻴﺎﻃﲔ ﻋﻠﻰ ﺍﻹﻃﺒﺎﻕ ﺑﺄﻧﱠﻪ َﺣﻲﱞ ﻛﺬﻟﻚ ﻛﺎﻥ ﻋﻨﺪﻫﻢ ﻓﺤﺪﺙ ﻣﺎ َﺣ َﺪ ﹶ‬
‫ﺸ ﻮَﺓ‬
‫ﲔ ﻛﺎﻧﺖ ﺗُﻮ ﻫِﻢ ﺍﻷﻏﺒﻴﺎﺀ ﻭﺍﻟَﻌ ﻮَﺍﻡﱠ ﻭﺍﳊﹸ ْ‬
‫ﻳﺸﻌُﺮﻭﺍ ﺑﻪ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﻣﺎ ﱂ ﻳﺰﺍﻟﻮﺍ ﻋﻠﻴﻪ ﻓﻌِﻠﻤْﻨﺎ ﺃﻥﱠ ﺍﳉﻦﱠ ﻭﺍﻟﺸّﻴﺎﻃ َ‬
‫ﺠﻬﱠﺎﻝ‬
‫ﻭﺍﻟﺴﱢﻔﻠﺔ ﺃﻥﱠ ﻋﻨﺪﳘﺎ ﺷﻴﺌﹰﺎ ﻣﻦ ِﻋ ﹾﻠ ﹺﻢ ﺍﻟﻐﻴﺐ ﻭﺍﻟﺸﻴﺎﻃﲔ ﻻ ﺗﻌﻠﻢ ﺫﻟﻚ ﻓﺄﺭﺍﺩ ﺍﻟﻠﹼﻪ ﹶﺃ ﹾﻥ ﻳﻜﺸِﻒ ﻣﻦ ﺃﻣْﺮﻫﻢ ﻟﻠ ُ‬
‫ﺸﻔﹶﻪ ﻟﻠﻌﻠﻤﺎﺀ ﻓﺒﻬﺬﺍ ﻭﺃﺷﺒﺎﻫﻪ ﻣﻦ ﺍﻷﻣﻮﺭ ﳓ ُﻦ ﺇﱃ ﺍﻹﻗﺮﺍﺭ ﺑﻪ ﻣﻀﻄﺮﻭﻥ ﺑﺎﳊﺠَﺞ ﺍﻻﺿﻄﺮﺍﺭﻳﱠﺔ ﻓﻠﻴﺲ‬ ‫ﻣﺎ ﻛﺎﻥ ﹶﻛ َ‬
‫ﺢ‬
‫ﳋﺼﻮﻣﻨﺎ ﺣِﻴﻠﺔﹲ ﺇﻻﱠ ﺃﻥ ﻳﻮﺍ ِﻗﻔﹸﻮﻧَﺎ ﻭﻳﻨﻈﺮﻭﺍ ﰲ ﺍﻟﻌﻠﱠﺔ ﺍﻟﱵ ﺍﺿﻄﺮﺗﻨﺎ ﺇﱃ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻓﺈﻥ ﻛﺎﻧﺖ ﺻﺤﻴﺤ ﹰﺔ ﻓﺎﻟﺼﱠﺤﻴ ُ‬
‫ﺐ ﻳﻜﻮﻥ‬‫ﻻ ﻳُﻮﺟﹺﺐ ﺇﻻ ﺍﻟﺼﺤﻴﺢ ﻭﺇ ﹾﻥ ﻛﺎﻧﺖ ﺳﻘﻴﻤ ﹰﺔ ﻋ ِﻠﻤْﻨﺎ ﺃﻧﱠﻤﺎ ﹸﺃﺗِﻴﻨَﺎ ﻣﻦ ﺗﺄﻭﻳﻠﻨﺎ ﻭﺃﻣﺎ ﻗﻮﻟﻪ ‪ُ :‬ﻷ َﻋﺬﱢَﺑﻨﱠ ُﻪ ﻓﹶﺈﻥﱠ ﺍﻟﺘﻌﺬﻳ َ‬
‫ﺑﺎﳊﺒﺲ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻠﹼﻪ‬

‫ﲔ ﻭﻗﺪ ﻳﻘﻮﻝ ﺍﻟﻌﺎﺷﻖ‬ ‫ﺴَ‬

‫ﺨﻴﱠ ِ‬
‫ﲔ ﻭﺇﻧﱠﻤﺎ ﻛﺎﻧُﻮﺍ ﻣُ َ‬‫ﺏ ﺍﳌﹸ ﹺﻬ ﹺ‬
‫ﺐ ﻣَﺎ ﹶﻟﹺﺒﺜﹸﻮﺍ ﰲ ﺍ ﹾﻟ َﻌﺬﹶﺍ ﹺ‬
‫ﻋﺰّ ﻭﺟﻞﹼ ‪ :‬ﻟ ْﻮ ﻛﹶﺎﻧُﻮﺍ َﻳ ْﻌ ﹶﻠﻤُﻮ ﹶﻥ ﺍ ﹾﻟ َﻐْﻴ َ‬
‫ﻒ ﺍﻟﻠﹼﻪ‬
‫ﺴ َ‬
‫ﲑ ﺍﻟﻮﻗﹾﺖ ﻭﻟﻮ َﺧ َ‬
‫ﻼ ﻭ ِﻣﻨْﻪ ﻣﺎ ﻳﻜﻮ ﹸﻥ ﻗﺼ َ‬ ‫ﺏ ﻣﺎ ﻳﻜﹸﻮ ﹸﻥ ﻃﻮﻳ ﹰ‬ ‫ﳌﻌﺸﻮﻗﺘِﻪ ‪ :‬ﻳﺎ ﻣﻌﺬﱢﺑﱵ ﻭﻗﺪ ﻋﺬﹼﺑﺘﲏ ﻭﻣﻦ ﺍﻟﻌﺬﹶﺍ ﹺ‬
‫ﺗَﻌﺎﱃ ﺑﻘﻮ ﹴﻡ ﰲ ﺃﻗﻞﱠ ﻣﻦ ﻋُﺸْﺮ ﺳﺎﻋﺔ ﳉﺎﺯ ﻟﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ ‪ :‬ﻛﺎﻥ ﺫﻟﻚ ﻳﻮ َﻡ ﺃﺣﻞﱠ ﺍﻟﻠﹼﻪ ﻋﺬﺍﺑَﻪ ﻭﻧﹺﻘ َﻤﺘَﻪ ﺑﺒﻼﺩ ﻛﺬﺍ‬
‫ﻭﻛﺬﺍ ‪.‬‬
‫ﻒ‬
‫ﺤﻖُ ﺑﺼﺎﺣﺐ ﺍﻟﺴﱠﻴ ِ‬ ‫ﻗﻮﺓ ﺍﳋﻨﺰﻳﺮ ﻭﺷﺪﺓ ﺍﺣﺘﻤﺎﻟﻪ ﻭﻗﺎﻝ ﺃﺑﻮ ﻧﺎﺻﺮﺓ ‪ :‬ﺍﳋﻨﺰﻳﺮ ﺭﺑﱠﻤﺎ ﻗﺘﻞ ﺍﻷﺳﺪ ﻭﻣﺎ ﺃﻛﹾﺜ َﺮ ﻣﺎ َﻳ ﹾﻠ َ‬
‫ﺐ ﺣﱴ ﻳﻘﺘﻠﹶﻪ ﻭﺭﺑﱠﻤﺎ ﺍﺣﺘﺎﻝ ﺃﻥ ﻳﻨﺒَﻄﺢ‬ ‫ﺼ ﹴ‬‫ﻭﺍﻟﺮﱡﻣﺢ ﻓﻴﻀﺮﺑُﻪ ﺑﹺﻨﺎﹺﺑ ِﻪ ﻓﻴﻘ ﹶﻄﻊُ ﻛﻞﹼ ﻣﺎ ﻟِﻘﻴﻪ ﻣﻦ ﺟﺴَﺪﻩ ‪ :‬ﻣﻦ ﻋﻈ ﹴﻢ ﻭﻋ َ‬
‫ﻋﻠﻰ ﻭﺟﻬﹺﻪ ﻋﻠﻰ ﺍﻷﺭﺽ ﻓﻼ ﻳﻐﲏ ﺫﻟﻚ ﻋﻨْﻪ ﺷﻴﺌﹰﺎ ‪ :‬ﻭﻟﻴﺲ ﻟﺸﻲ ٍﺀ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻛﺎﺣﺘﻤﺎﻝ ﺑﺪﻧﹺﻪ ِﻟ َﻮﻗﹾﻊ ﺍﻟﺴﻬﺎﻡ‬
‫ﻭﻧﻔﻮﺫِﻫﺎ ﻓِﻴ ِﻪ ‪.‬‬
‫ﺑﻌﺾ ﻃﺒﺎﻉ ﺍﳋﻨﺰﻳﺮ ﻭﻫﻮ ﻣﻊ ﺫﻟﻚ ﺃ ْﺭ َﻭﻍﹸ ﻣﻦ ﺛﻌﻠﺐ ﺇﺫﺍ ﺃﺭﺍﺩﻩ ﺍﻟﻔﺎﺭﺱ ﻭﺇﺫﺍ ﻋﺪﺍ ﺃﻃ َﻤ َﻊ ﰲ ﻧﻔﹾﺴﻪ ﻛﻞﹼ ﺷﻲﺀ ﻭﺇﺫﺍ‬
‫ﺴﻞﹸ‬‫ﻃﻮﻟﺐ ﺃﻋﻴﺎ ﺍﳋ ْﻴ ﹶﻞ ﺍﻟﻌِﺘﺎﻕ ﻭﺍﳋﻨﺰﻳ ُﺮ ﻣﻊ ﺫﻟﻚ ﺃ ْﻧ َ‬
 ‫ﻀﻊُ ﻋِﺸﺮﻳﻦ ِﺧﻨﱠ ﻮْﺻﹰﺎ ﻭﻫﻮ ﻣَﻊ ﻛﹶﺜﺮﺓ ﺇﻧﺴﺎﻟﻪ ِﻣ ْﻦ ﺃﻗﻮَﻯ ﺍﻟﻔﺤُﻮﻝ ﻋﻠﻰ ﺍﻟﺴﱢﻔﺎﺩ ﻭ َﻣ َﻊ ﺍﻟ ﹸﻘ ﻮّﺓ‬ ‫ﺍﳋﻠﹾﻖ ﻷﻥﱠ ﺍﳋِﻨﺰﻳﺮ ﹶﺓ َﺗ َ‬
‫ﲔ ﺑﺸﺪّﺓ‬ ‫ﺐ ﻣﻮﺻﻮ ﹶﻓ ﹺ‬ ‫ﺐ ﻭﺍﻟﺬﱢﺋ ُ‬‫ﲨﻊُ ﻟﻠﻔﹸﺤُﻮﻟﺔ ﻭﺇﺫﺍ ﻛﺎ ﹶﻥ ﺍﻟﻜﻠ ُ‬
‫ﻋﻠﻰ ﺍﻟﺴﱢﻔﺎﺩ ﻫﻮ ﺃﻃﻮﳍﺎ ُﻣﻜﹾﺜﹰﺎ ﰲ ﺳﻔﺎﺩِﻩ ﻓ ْﻬ َﻮ ﺑﺬﻟﻚ ﺃ َ‬
‫ﺏ ﻣﺒﻠﻐﹰﺎ ﻭﺇﻧﱠﻤَﺎ‬ ‫ﺐ ﻟﻄﹸﻮﻝ ﺍﳋﹶﻄﹾﻢ ﻓﺎﳋ ْﻨﺰﹺﻳ ُﺮ ﺃﻭﱃ ﺑﺬﻟﻚ ﻭﻟﻠﻔِﻴﻞ ﻧﺎﺏٌ ﻋﺠﻴﺐ ﻭﻟ ِﻜﻨﱠﻪُ ﻟﻘﺼﺮ ﻋﻨﻘﻪ ﻻ ﻳﺒﻠﻎ ﺍﻟﻨﱠﺎ ُ‬ ‫ﺍﻟ ﹶﻘ ﹾﻠ ﹺ‬
‫ﳋ ﹾﻄﻢُ ﻏﲑ ﺍﳋﺮﻃﻮﻡ ‪.‬‬ ‫ﲔ ﲞُﺮﻃﻮ ِﻣ ِﻪ ﻭﺧُﺮﻃﻮ ُﻣ ُﻪ ﻫﻮ ﺃﻧﻔﻪ ﻭﺍ ﹶ‬
‫ﻳﺴﺘﻌ ُ‬
‫ﻒ‬
‫ﺐ ﳊﻤِﻪ ﻭﳊ ُﻢ ﺃﻭﻻﺩﻩ ﻭﺇﺫﺍ ﺃﺭﺍﺩُﻭﺍ ﻭﺻ َ‬
‫ﻣﺎ ﻗﻴﻞ ﰲ ﻃﻴﺐ ﳊﻤﻪ ﻭﺇﻫﺎﻟﺘﻪ ﻗﺎﻝ ﺃﺑﻮ ﻧﺎﺻﺮﺓ ‪ :‬ﻭﻟﻪ ﻃﻴﺐ ﻭﻫُﻮ ﻃِﻴ ُ‬
‫ﺍﺧﺘﻼﻁ ﻭﺩَﻙ ﺍﻟ ﹸﻜﺮْﻛﻲﱢ ﰲ َﻣﺮَﻕ ﻃﺒﻴﺦ ﻗﺎ ﻟﹸﻮﺍ ﻛﹶﺄﻥﱠ ﺇﻫﺎﻟﺘَﻪ ﺇﻫﺎﻟﺔ ﺧﻨﺰﻳﺮ ﻷﻧﱠﻪ ﻻ ﻳﺴﺮﻉ ﺇﻟﻴﻬﺎ ﺍﳉﻤﻮﺩ ﻭﺳﺮﻋ ﹸﺔ ﲨﻮ ِﺩ‬
‫ﺇﻫﺎﻟﺔ‬

‫ﺾ ﺍﻟﻔﻀﻴﻠﺔ ﻋﻠﻰ ﺍﳌﺎﻋﺰ ﻭﻻ ﻳﻠﺤﻖ ﺑﺎﳋﻨﺰﻳﺮ ‪.‬‬ ‫ﺍﳌﺎﻋﺰ ﰲ ﺍﻟﺸﱢﺘﺎﺀ ﻋﻴﺐ ﻭﻟﻠﻀﱠﺄﻥ ﰲ ﺫﻟﻚ ﺑﻌ ُ‬
‫ﲔ‬
‫ﺼﻞﹸ ﺑ َ‬
‫ﺿﺮﹺﺏ ﻓﺼﺎﺡ ﱂ ﻳﻜﻦ ﺍﻟﺴﱠﺎ ِﻣﻊُ ﻳﻔ ِ‬ ‫ﻗﺒﻮﻝ ﻋﻈﻢ ﺍﳋﻨﺰﻳﺮ ﻟﻼﻟﺘﺤﺎﻡ ﺑﻌﻈﻢ ﺍﻻﻧﺴﺎﻥ ﺻﻮﺕ ﺍﳋﻨﺰﻳﺮ ﻭﺇﺫﺍ ُ‬
‫ﲔ ﺻﻮﺕ ﺻﱯﱟ ﻣﻀﺮﻭﺏ ‪.‬‬ ‫ﺻَﻮﺗِﻪ ﻭﺑ َ‬
‫ﻚ ﻣﺎ ﻟﻴﺲ ﻟﻐﻴْﺮﻩ ‪.‬‬‫ﻕ ﲨﻴﻊ ﺍﻷﻣ ﹺﻢ ﻋﻠﻰ ﺷﻬﻮِﺓ ﺃﻛﻠﻪ ﻭﺍﺳﺘﻄﺎَﺑ ِﺔ ﳊﻤِﻪ ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺃﻥﱠ ﻟﻪ ﰲ ﺫِﻟ َ‬
‫ﻃﻴﺐ ﳊﻤﻪ ﻭﰲ ﺇﻃﺒﺎ ﹺ‬
‫‪٤‬‬

‫ﺯﻋﻢ ﺍﺠﻤﻟﻮﺱ ﰲ ﺍﳌﻨﺨﻨﻘﺔ ﻭﳓﻮﻫﺎ‬

‫ﻭﺍﺠﻤﻟﻮﺱ ﺗﺰﻋﻢ ﺃﻥﱠ ﺍﳌﹸﻨﺨﻨﻘﹶﺔ ﻭﺍﳌﻮﻗﹸﻮﺫﹶﺓ ﻭﺍﳌﺘﺮﺩﱢﻳﺔ ﻭﻛﻞﱠ ﻣﺎ ﺍ ْﻋﺘُﺒﻂ ﻭﱂ ﳝﺖ َﺣﺘْﻒ ﺃﻧﻔِﻪ ﻓﻬﻮ ﺃﻃﹾﻴﺐ ﹶﻟﺤْﻤﹰﺎ ﻭﺃﺣﻠﻰ‬
‫َﻷﻥﱠ َﺩﻣَﻪ ﻓِﻴِﻪ ﻭﺍﻟﺪﻡ ﺣُﻠﻮٌ‬

‫َﺩﺳِﻢ ﻭﺇﳕﺎ ﻋﺎﻓﹶﻪ ﻣَﻦ ﻋﺎﻓﹶﻪ ﻣﻦ ﻃﹶﺮﻳﻖ ﺍﻟﻌﺎﺩﺓ ﻭﺍﻟﺪﱢﻳﺎﻧﺔ ﻻ ﻣﻦ ﻃﺮﻳﻖ ﺍﻻﺳﺘﻘﺬﺍﺭ ﻭﺍﻟﺰﱡ ْﻫ ِﺪ ﺍﻟﺬﻱ ﻳﻜﹸﻮ ﹸﻥ ﻓِﻲ ﺃﺻﻞ‬
‫ﺍﻟﻄﺒﻴﻌﺔ ‪.‬‬
‫ﺏ ﻋﻠﻰ ﻣﺜﻞ ﺫﻟﻚ ﻭ ُﺷﻐِﻒ ﹺﺑ ِﻪ ﺁﺧﺮﻭﻥ ﻭﻗﺪ ﻛﺎﻧﺖ‬ ‫ﳉﺮﱢﻱﱠ ﻭﺍﻟﻀﱢﺒﺎ َ‬‫ﻑ ﻗﻮﻡٌ ﺍ ِ‬
‫ﺍﺧﺘﻼﻑ ﻣﻴﻞ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻟﻄﻌﺎﻡ ﻭﻗﺪ ﻋﺎ َ‬
‫ﺴﻦُ ﻣﻦ‬
‫ﺙ ﻣﻦ ﺍﻟﻘ ﻮﱠﺓ ﻗﺎﻝ ‪ :‬ﻭﺃﻱﱡ ﺷﻲ ٍﺀ ﺃﺣ َ‬
‫ﺏ ﰲ ﺍﳉﺎﻫﻠﻴﱠﺔ ﺗﺄﻛﻞ ﺩ َﻡ ﺍﻟﻔﺼْﺪ ﻭﺗﻔﻀﱢﻞ ﻃﹶﻌﻤﻪ ﻭﺗُﺨﱪ َﻋﻤﱠﺎ ﻳﻮﺭ ﹸ‬ ‫ﺍﻟﻌﺮ ُ‬
‫ﺍﻟﺪّﻡ ﻭﻫﻞ ﺍﻟﻠﱠﺤ ُﻢ ﺇﻻ ﺩَﻡٌ ﺍﺳﺘﺤﺎ ﹶﻝ ﻛﻤﺎ ﻳﺴﺘﺤﻴﻞ ﺍﻟﻠﱠﺤ ُﻢ ﺷﺤﻤﹰﺎ ﻭﻟﻜﻦّ ﺍﻟﻨﺎﺱ ﺇﺫﺍ ﺫﹶﻛﺮﻭﺍ ﻣﻌﻨﺎﻩ ﻭﻣﻦ ﺃﻳﻦ ﳜﺮﺝ‬
‫ﻚ ﻛﺎﺳِﺮﹰﺍ ﹸﳍ ْﻢ ﻭﻣﺎﻧﻌﹰﺎ ﻣﻦ ﺷﻬﻮﺗِﻪ ‪.‬‬
‫ﻭﻛﻴﻒ ﳜﺮﺝ ﻛﺎ ﹶﻥ ﺫِﻟ َ‬
‫ﻭﻛﻴﻒ ﺣﺎﻝ ﺍﻟﻨﱠﺎﺭ ﰲ ﺣﺴﻨﻬﺎ ﻓﺈﻧّﻪ ﻟﻴﺲ ﰲ ﺍﻷﺭﺽ ﺟﺴﻢٌ ﱂ ﻳﺼﺒﻎ ﺃﺣﺴﻦ ﻣﻨْﻪ ﻭﹶﻟ ْﻮ ﹶﻻ ﻣﻌﺮﻓﺘ ُﻬ ْﻢ ﺑﻘﺘْﻠﻬﺎ ﻭﺇﺣْﺮﺍﻗِﻬﺎ‬
‫ﳊﺮْﻗ ِﺔ ﺍﳌﻮﻟﺪﻳﻦ ﻋﻨﻬﺎ ﻟﺘﻀﺎﻋﻒ ﺫﻟﻚ ﺍﳊﹸﺴْﻦ ِﻋ ْﻨ َﺪ ُﻫ ْﻢ ﻭﺇﻧﱠﻬﻢ ﻟَﻴ َﺮ ْﻭﻧَﻬﺎ‬
‫ﻭﺇﺗﻼﻓﻬﺎ ﻭﺍﻷﱂ ﻭﺍ ﹸ‬

‫ﺙ ﻣﻦ ﺍﻻﺳﺘﻐﻨﺎ ِﺀ ﻋﻨﻬﺎ ﻭﻛﺬﻟﻚ‬ ‫ﰲ ﺍﻟﺸﱢﺘﺎ ِﺀ ﺑﻐﲑ ﺍﻟﻌُﻴﻮ ِﻥ ﺍﻟﱵ ﻳﺮﻭﻧَﻬﺎ ﻬﺑﺎ ﰲ ﺍﻟﺼﱠﻴﻒ ﻟﻴﺲ ﺫﻟﻚ ﺇﻻﱠ ﺑﻘﺪْﺭ ﻣﺎ ﺣ َﺪ ﹶ‬
‫ﻒ ﻭ َﺧ ْﺮﻃﹶﻪ ﻭَﻃ ْﺒ َﻌﻪُ ﻭﺑﺮﹺﻳﻘﹶﻪ ﻭﺇﺫﺍ ﺫﻛﺮ ﺻﻨﻴﻌَﻪ ﻭﺍﻟﺬﻱ ﻫُﻴ ﹶﺊ ﻟﻪ َﺑﺪَﺍ‬
‫ﺴﻦُ ﹶﻗﺪﱠ ﺍﻟﺴﱠﻴ ِ‬
‫ﺟﹺﻼ ُﺀ ﺍﻟﺴﱠﻴﻒ ﻓﺈﻥﱠ ﺍﻹﻧﺴﺎ ﹶﻥ ﻳَﺴﺘﺤ ِ‬
‫ﺕ ﳍﻢ ﻭﺃ ﻬﻧﹶﻬﺎ‬
‫ﻟ ُﻪ ﰲ ﺃﻛﺜ ﹺﺮ ﺫﻟﻚ ﻭﺗﺒﺪﱠﻝ ﰲ ﻋﻴﻨﻪ ﻭﺷَﻐﻠﹶﻪ ﺫﻟﻚ ﻋﻦ ﺗﺄﻣﱡﻞ ﳏﺎﺳﻨﻪ ﻭﻟﻮﻻ ﻋﻠﹾﻢ ﺍﻟﻨﱠﺎﺱ ﺑﻌﺪﺍﻭﺓ ﺍﳊﻴﱠﺎ ِ‬
‫ﺸ ِﺔ ﺍﻟﻈﱡﻬﻮﺭ ﹶﻟﻤَﺎ‬
‫ﺕ ﺍﻟﺒﻴﺾ ﺍﳌﻨﻘﹼ َ‬
‫ﻭﺣﺸﻴﱠﺔ ﻻ َﺗ ﹾﺄﻧَﺲ ﻭﻻ ﺗﻘﺒﻞ ﹶﺃﺩَﺑﹰﺎ ﻭﻻ ﺗَﺮْﻋَﻰ ﺣﻖﱠ ﺗﺮﺑﹺﻴﺔ ﰒﱠ ﺭﺃﻭﺍ ﺷﻴﺌﹰﺎ ﻣﻦ ﻫﺬﻩ ﺍﳊﻴﱠﺎ ِ‬
‫ﺑَﻴﱠﺘُﻮﻫﺎ ﻭﻧ ﻮّﻣُﻮﻫﺎ ﺇﻻﱠ ﰲ ﺍﳌﻬﺪ ﻣﻊ ﺻِﺒﻴﺎﻬﻧﻢ ‪.‬‬
 ‫ﺭﺩﱞ ﻋﻠﻰ ﻣﻦ ﻃﻌﻦ ﰲ ﲢﺮﱘ ﺍﳋﻨﺰﻳﺮ ﻓﻴﻘﺎﻝ ﻟﺼﺎﺣﺐ ﻫﺬﻩ ﺍﳌﻘﺎﻟﺔ ‪ :‬ﲢﺮﱘ ﺍﻷﻏﺬَﻳِﺔ ﺇﻧﱠﻤَﺎ ﻳﻜﻮ ﹸﻥ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﻌﺒﺎﺩﺓ‬
‫ﺦ ﻋﺒﺎﺩﹰﺍ ﻣﻦ‬
‫ﺴَ‬
‫ﻭﺍِﳌﺤْﻨﺔ ﻭﻟﻴﺲ ﺃﻧ َﻪ ﺟﻮ َﻫ َﺮ ﺷﻲﺀ ﻣﻦ ﺍﳌﺄﻛﻮﻝ ﻳﻮ ﹺﺟﺐُ ﺫﻟﻚ ﻭﺇﻧﱠﻤَﺎ ﻗﻠﻨﺎ ‪ :‬ﺇﻧﱠﺎ ﻭﺟﺪْﻧﺎ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻗﺪ ﻣ َ‬
‫ﺖ ﰲ ﺍﳋﻨﺰﹺﻳﺮ ﻓﻜﺎﻥ ﺍﳌﺴﺦ‬‫ﻋﺒﺎﺩﻩ ﰲ ﺻُ َﻮ َﺭ ﺍﳋﻨﺰﻳﺮ ﺩﻭ ﹶﻥ ﺑ ِﻘﻴﱠﺔ ﺍﻷﺟْﻨﺎﺱ ﻓﻌﻠﻤﻨﺎ ﺃﻧﱠﻪ ﱂ َﻳ ﹾﻔ َﻌ ﹾﻞ ﺫﻟﻚ ﺇﻻﱠ ﻷُﻣﻮﺭ ﺍﺟﺘﻤﻌ ْ‬
‫ﻋﻠﻰ ﺻﻮﺭﺗﻪ ﺃﺑﻠﹶﻎ ﻣﻦ ﺍﻟﺘﱠﻨﻜﻴﻞ ﱂ ﻧ ﹸﻘ ﹾﻞ ﺇﻻﹼ ﻫﺬﺍ ‪.‬‬

‫ﺤﻚُ ﻭﻳَﻄﹾﺮَﺏ ﻭﻳُﻘﻌﻲ ﻭﻳَﺤﻜﻲ ﻭﻳﺘﻨﺎﻭ ﹸﻝ ﺍﻟﻄﱠﻌﺎ َﻡ ﺑﻴﺪﻳﻪ ﻭﻳﻀﻌُﻪ ﰲ ﻓﻴﻪ ﻭﹶﻟﻪُ ﺃﺻﺎﺑ ُﻊ ﻭﺃﻇﻔﺎﺭ‬ ‫ﻃﺒﺎﻉ ﺍﻟﻘﺮﺩ ﻭﺍﻟﻘﺮﺩ ﻳَﻀ َ‬
‫ﺢ ﻛﺎﻹﻧﺴﺎ ِﻥ ﻗﺒ ﹶﻞ‬‫ﺲ ﺍﻟﺸﱠﺪﻳﺪ َﻭَﻳﻠﹾ ﹶﻘﻦُ ﺑﺎﻟﺘﱠﻠﻘﲔ ﺍﻟﻜﺜﲑ ﻭﺇﺫﺍ ﺳﻘﹶﻂ ﰲ ﺍﳌﺎﺀ ﻏﺮﹺﻕ ﻭﱂ ﻳﺴَﺒ ْ‬
‫ﻭﻳَﻨﻘﻲ ﺍﳉﻮﺯ ﻭﻳﺄﻧﺲ ﺍﻷُْﻧ َ‬
‫ﺱ ﻟﻠﺬﻱ ﺍﻋﺘﺮﻯ ﺍﻟ ِﻘ ْﺮ َﺩ ﻣﻦ ﺫﻟﻚ ﺩﻭ ﹶﻥ ﲨﻴ ﹺﻊ ﺍﳊﻴﻮﺍﻥ ِﻋﻠﹼﹰﺔ ﺇﻻﱠ ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﺍﻟﱵ‬ ‫ﺃ ﹾﻥ ﻳﺘﻌﻠﱠ َﻢ ﺍﻟﺴﱢﺒﺎﺣﺔ ﻓﻠﻢ ﲡﺪ ﺍﻟﻨﱠﺎ ُ‬
‫ﺫﻛﺮﻬﺗﺎ ﻣﻦ ﻣﻨﺎﺳَﺒﺔ ﺍﻹﻧﺴﺎ ِﻥ ِﻣ ْﻦ ِﻗَﺒﻠِﻬﺎ ﻭﻳُﺤﻜﻰ ﻋﻨﻪ ﻣﻦ ﺷﺪﱠﺓ ﺍﻟﺰﱠﻭﺍﺝ ﻭﺍﻟﻐَﲑِﺓ ﻋﻠﻰ ﺍﻷﺯﻭﺍﺝ ﻣﺎ ﻻ ﳛﻜﻰ ﻣﺜﻠﹸﻪ ﺇﻻﱠ‬
‫ﺱ ﺇﻻﹼ ﺃ ﻬﻧﹶﺎ ﻻ ﺗﺰﺍﻭﺝ ﻭﺍﳊِﻤﺎﺭُ ﻳَﻐﺎﺭُ ﻭﳛﻤﻲ ﻋﺎَﻧَﺘﻪُ ﺍﻟﺪﱠﻫﺮ ﹸﻛﻠﱠ ُﻪ‬
‫ﻋﻦ ﺍﻹﻧﺴﺎﻥ ﻷﻥﱠ ﺍﳋﻨﺰﻳ َﺮ َﻳﻐَﺎ ُﺭ ﻭﻛﺬﻟﻚ ﺍﳉﻤ ﹸﻞ ﻭﺍﻟﻔ َﺮ ُ‬
‫ﺏ ﹶﺃﺗَﺎﻧﹰﺎ ﻣﻦ ﻏﲑﻫﺎ ﻭﺃﺟﻨﺎﺱ ﺍﳊﻤﺎﻡ ﺗﺰﺍﻭﺝ ﻭﻻ ﺗَﻐﺎﺭ ﻭﺍﺟﺘﻤَﻊ ﰲ ﺍﻟﻘﺮﺩ ﺍﻟﺰﱠﻭﺍﺝ‬ ‫ﻭﻳﻀ ﹺﺮﺏُ ﻓﻴﻬﺎ ﻛﻀﺮﺑﻪ ﻟﻮ ﺃﺻﺎ َ‬
‫ﲑ‬
‫ﻭﺍﻟﻐَﲑﺓ ﻭﳘﺎ ﺧَﺼﻠﺘﺎ ِﻥ ﻛﺮﳝﺘﺎﻥ ﻭﺍﺟﺘﻤﺎﻋُﻬﻤﺎ ﻣﻦ ﻣﻔﺎﺧ ﹺﺮ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺳﺎﺋِﺮ ﺍﳊﻴﻮﺍﻥ ﻭﳓﻦ ﱂ َﻧ َﺮ ﻭ ْﺟ َﻪ ﺷﻲ ٍﺀ ﻏ ﹺ‬
‫ﺍﻹﻧﺴﺎﻥ ﺃﺷَﺒ َﻪ ﺻﻮﺭﹰﺓ ﻭﺷﺒﻬﹰﺎ ﻋﻠﻰ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻻﺧﺘﻼﻑ ﻭﻻ ﺃﺷَﺒَﻪ ﻓﻤﹰﺎ ﻭﻭﺟْﻬﹰﺎ ﺑﺎﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟ ِﻘﺮْﺩ ﻭ ُﺭﺑّﻤﺎ ﺭﺃﻳْﻨﺎ‬
‫ﲑ‪.‬‬
‫ﺠﺪُ َﺑ ْﻴَﻨﻪُ ﻭﺑﲔ ﺍﻟ ِﻘ ْﺮ ِﺩ ﺇﻻﱠ ﺍﻟﻴﺴ َ‬
‫ﺾ ﺍﳊﻤﺮ ﺇﺫﺍ ﻛﺎﻥ ﺫﺍ ﺧ ﹾﻄ ﹴﻢ ﻓﻼ َﻧ ﹺ‬
‫ﻭﺟ َﻪ َﺑ ْﻌ ﹺ‬

‫ﺡ ﻭﱂ ﻳﻘﻞ ﺃﺣﺪ ‪ :‬ﺃﻛﻴﺲ ﻣﻦ ﺧِﻨﺰﻳﺮ ﻭﺃﻣ ﹶﻠﺢُ ﻣﻦ‬

‫ﺲ ﻣﻦ ِﻗﺸﱠﺔ ﻭﺃ ْﻣ ﹶﻠﺢُ ِﻣ ْﻦ ُﺭﺑﱠﺎ ﹴ‬
‫ﺃﻣﺜﺎﻝ ﰲ ﺍﻟﻘﺮﺩ ﻭﺗﻘﻮﻝ ﺍﻟﻨﺎﺱ ‪ :‬ﺃﻛﹾﻴ ُ‬
‫ﺢ ﻭﻟﻜﻨّﻪ ﻣﻠﻴﺢ ‪.‬‬ ‫ﺧِﻨّﻮﺹ ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﻌﺎﻣّﺔ ‪ :‬ﺍﻟﻘﺮﺩ ﻗﺒﹺﻴ ٌ‬
‫ﺖ‬
‫ﻭﻗﺎﻝ ﺍﻟﻨﱠﺎﺱ ﰲ ﺍﻟﻀﺐﱢ ‪ :‬ﺇﻧﻪ ﻣِﺴﺦٌ ﻭﻗﺎﻟﻮﺍ ‪ :‬ﺍ ْﻧﻈﹸﺮ ﺇﱃ ﻛﻔﱢﻪ ﻭﺃﺻﺎﺑﻌﻪ ﻓ ﹶﻜﻒّ ﺍﻟﻘﺮﺩ ﻭﺃﺻﺎﺑﻌُﻪ ﹶﺃ ْﺷَﺒﻪُ ﻭﺃﺻَﻨﻊُ ﻓﻘﺪﱠ َﻣ ِ‬
‫ﺍﻟﻘﺮ َﺩ ﻋﻠﻰ ﺍﳋﻨﺰﻳﺮ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ‪.‬‬
‫ﻋﻠﺔ ﲢﺮﱘ ﳊﻢ ﺍﳋﻨﺰﻳﺮ ﻭﺃﻣّﺎ ﺍﻟﻘﻮ ﹸﻝ ﰲ ﳊﻤﻪ ﻓﺈﻧﱠﺎ ﱂ ﻧﺰﻋ ْﻢ ﺃﻥﹼ ﺍﳋﻨﺰﻳ َﺮ ﻫﻮ ﺫﻟﻚ ﺍﻹﻧﺴﺎ ﹸﻥ ﺍﻟﺬﻱ ﻣُﺴﺦ ﻭﻻ ﻫﻮ ﻣﻦ‬
‫ﳉﺮّﻱﱠ ﻭﺍﻟﺪّﺟﺎﺝ ﻭﺍﳉﹶﺮﺍ َﺩ‬ ‫ﺸﻬْﻮﺗﻪ ﰲ ﺍﻟ َﻌﺬِﺭﺓ ﻭﳓﻦ ﳒﺪ ﺍﻟﺸّﺒﱡﻮﻁ ﻭﺍ ِ‬ ‫ﻉ ﻟﹶﺤﻤﻪُ ﻣﻦ ﺟﻬﺔ ﺍﻻﺳﺘﻘﺬﺍ ﹺﺭ ﻟ َ‬ ‫ﻧَﺴﻠﻪ ﻭﱂ ﻧَﺪ ْ‬
‫ﻳﺸﺎﺭ ﹾﻛﻨُﻪ ﰲ ﺫﻟﻚ ﻭﻟﻜﻦ ﻟﻠﺨﺼﺎﻝ ﺍﻟﱵ ﻋﺪّﺩﻧﺎ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﻛﻴﻒ ﺻﺎﺭ ﺃﺣﻖﱠ ﺑﺄ ﹾﻥ ﲤﺴﺦ ﺍﻷﻋﺪﺍ ُﺀ ﻋﻠﻰ‬
‫ﺻﻮﺭﺗﻪ ﰲ ﺧﻠﻘﺘِﻪ ‪.‬‬

‫ﻒ ﻬﺑﺎ ﻣﺎ ﺩَﻋﺎﱐ ﺇﱃ ﺃﻥ‬

‫ﺣﺪﻳﺚ ﻋﺒﻴﺪ ﺍﻟﻜﻼﰊ ﻗﺎﻝ ‪ :‬ﻭﻗﻠﺖ َﻣﺮّ ﹰﺓ ﻟﻌﺒﻴﺪ ﺍﻟﻜﻼﰊﱢ ﻭﺃﻇ َﻬ َﺮ ﻣِﻦ ُﺣﺐﱢ ﺍﻹﺑﻞ ﻭﺍﻟﺸّ َﻐ ِ‬
‫ﻗﻠﺖ ﹶﻟﻪُ ‪ :‬ﺃﺑﻴﻨﻬﺎ ﻭﺑﻴﻨﻜﻢ ﻗﺮﺍﺑﺔ ﻗﺎﻝ ‪ :‬ﻧﻌﻢ ﳍﺎ ﻓﻴﻨﺎ ﺧُﺆﻭﻟﺔ ﺇﻧﱢﻲ ﻭﺍﻟﻠﹼﻪ ﻣﺎ ﺃﻋﲏ ﺍﻟﺒَﺨﺎﰐﱠ ﻭﻟﻜﲏ ﺃﻋﲏ ﺍﻟ ِﻌﺮَﺍﺏ ﺍﻟﱵ‬
‫ﺴﺎ ﹶﻥ ﻋﻠﻰ ﺻُﻮﺭ ِﺓ ﻛﺮ ﹴﱘ ﻭﺇﳕﺎ ﳝﺴﺨﻪ‬ ‫ﺦ ﺍﻹﻧ َ‬ ‫ﺴﺨَﻚ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺑﻌﲑﹰﺍ ﻗﺎﻝ ‪ :‬ﺍﻟﻠﹼﻪ ﻻ ﳝﺴ ُ‬ ‫ﻫﻲ ﺃﻋﺮﺏ ﻗﻠﺖ ﹶﻟﻪُ ‪َ :‬ﻣ َ‬
‫ﻒ ﺗﻜﹶﻠﻢ ﻋﻠﻰ ﻓِﻄﺮﺗِﻪ ‪.‬‬ ‫ﻋﻠﻰ ﺻﻮﺭِﺓ ﻟﺌﻴﻢ ﻣﺜﻞ ﺍﳋﻨﺰﻳﺮ ﰒ ﺍﻟﻘﺮﺩ ﻓﻬﺬﺍ ﻗﻮ ﹸﻝ ﺃﻋﺮﺍﰊﱟ ﹺﺟ ﹾﻠ ٍ‬
‫ﺤ ﹺﺮ ﺇ ﹾﺫ َﻳ ْﻌﺪُﻭ ﹶﻥ ﻓِﻲ‬
‫ﺿ َﺮ ﹶﺓ ﺍ ﹾﻟَﺒ ْ‬
‫ﺖ ﺣَﺎ ِ‬‫ﻗﻮﻝ ﰲ ﺁﻳﺔ ﻭﻗﺪ ﺗﻜﻠﻢ ﺍﳌﺨﺎِﻟﻔﹸﻮﻥ ﰲ ﻗﻮِﻟِﻪ ﺗﻌﺎﱃ ‪ :‬ﻭَﺍ ْﺳﹶﺄ ﹾﻟ ُﻬ ْﻢ َﻋ ﹺﻦ ﺍ ﹾﻟ ﹶﻘ ْﺮَﻳِﺔ ﺍﻟﱠﺘِﻲ ﻛﹶﺎَﻧ ْ‬
‫ﻚ ﻧَﺒﻠﹸﻮ ُﻫ ْﻢ ﹺﺑﻤَﺎ ﻛﺎﻧُﻮﺍ َﻳ ﹾﻔﺴُﻘﹸﻮ ﹶﻥ ﻭﻗﺪ‬
‫ﺴﹺﺒﺘُﻮ ﹶﻥ ﹶﻻ ﺗَﺄﺗِﻴ ﹺﻬ ْﻢ ﻛﹶﺬﻟ َ‬
‫ﺖ ﺇ ﹾﺫ َﺗ ﹾﺄﺗِﻴ ﹺﻬ ْﻢ ﺣِﻴﺘَﺎُﻧ ُﻬ ْﻢ َﻳ ْﻮ َﻡ َﺳ ْﺒِﺘ ﹺﻬ ْﻢ ُﺷﺮﱠﻋﹰﺎ َﻭَﻳ ْﻮ َﻡ ﹶﻻ َﻳ ْ‬
‫ﺍﻟﺴﱠ ْﺒ ِ‬
‫ﲑ ﻋﻠ ﹴﻢ ﻭﻻ ﺑﻴﺎ ٍﻥ ﻓﻘﺎﻟﻮﺍ ‪ :‬ﻭﻛﻴﻒ ﻳﻜﻮﻥ ﺫﻟﻚ ﻭﻟﻴﺲ ﺑﲔ ﺃﻥ ﲡﻲﺀ ﰲ ﻛﻞﱢ‬ ‫ﻃ َﻌ َﻦ ﻧﺎﺱٌ ﰲ ﺗﺄﻭﻳﻞ ﻫﺬﻩ ﺍﻵَﻳ ِﺔ ﺑ ِﻐ ﹺ‬
‫ﺕ ﰲ ﺭﺃﺱ ﺍﻟﺴﱠَﻨ ِﺔ ﻓﺮﻕ ‪.‬‬ ‫ﻫﻼﻝ ﻓﺮﻕٌ ﻭﻻ ﺑﻴﻨﻬﺎ ﺇﺫﺍ ﺟﺎﺀﺕ ﰲ ﺭﺃﺱ ﺍﳍﻼﻝ ﻓﺮﻕٌ ﻭﻻ ﺑﻴﻨَﻬﺎ ﺇﺫﺍ ﺟﺎﺀ ْ‬

‫ﻚ ﺍﻷﺳْﺒﻮﺭ‬‫ﻫﺠﺮﺓ ﺍﻟﺴﻤﻚ ﻭﻫﺬﺍ ﲝ ُﺮ ﺍﻟﺒَﺼﺮ ِﺓ ﻭﺍﻷُﺑﻠﹼﺔ ﻳﺄﺗﻴﻬﻢ ﺛﻼﺛ ﹶﺔ ﺃﺷﻬ ﹴﺮ ﻣﻌﻠﻮﻣﺔ ﻣﻌﺮﻭﻓﺔ ﻣﻦ ﺍﻟﺴﻨﺔ ﺍﻟﺴﱠﻤ ُ‬
‫ﻼ ﺣﺘﱠﻰ ﻳُ ﹾﻘﹺﺒ ﹶﻞ‬
‫ﻼ ﳝﻜﺚ ﻬﺑﻢ ﺍﳊﺎ ﹸﻝ ﺇﻻﱠ ﻗﻠﻴ ﹰ‬ ‫ﺖ ﺍﻧﻘِﻄﺎﻋِﻪ ﻭﳎﻲ ِﺀ ﻏﲑﻩ ﻓ ﹶ‬ ‫ﺖ ﳎﻴﺌ ِﻪ ﻭﻳﻨَﺘ ِﻈﺮُﻭﻧﻪ ﻭﻳَﻌﺮﹺﻓﻮﻥ ﻭﻗ َ‬
‫ﻓﻴﻌﺮﻓﻮﻥ ﻭﻗ َ‬
‫ﻼﹶﺛ ﹶﺔ ﺃﺷﻬ ﹴﺮ ﻣﻌﻠﻮﻣ ٍﺔ ﻣﻦ ﺍﻟﺴﱠَﻨ ِﺔ (‬
‫ﺻ ْﻴ ٍﺪ ﹶﺛ ﹶ‬
‫ﻼ َﻳﺰَﺍﻟﻮ ﹶﻥ ﰲ َ‬
‫ﻚ ﺍﻷﻭﺍﻥ ﹶﻓ ﹶ‬
‫ﻚ ﻣﻦ ﺫﻟﻚ ﺍﻟﺒﺤﺮ ﰲ ﺫِﻟ َ‬ ‫ﺍﻟﺴﱠﻤ ُ‬
‫ﲰ َﻦ ﻭﻫﻮ ﺍﳉﹸﻮﺍﻑ ﰒﱠ ﻳﺄﺗﻴﻬﻢ‬ ‫ﻚ ﰲ ﻛﻞﱢ ﺳﻨ ٍﺔ ﻣﺮﱠﺗﲔ ﻟﻜﻞ ﺟﻨﺲ ﻭﻣﻌﻠﻮﻡٌ ﻋﻨﺪﻫﻢ ﺃﻧﻪ ﻳﻜﻮﻥ ﰲ ﺃﺣﺪ ﺍﻟﺰﻣﺎﻧﲔ ﺃ َ‬ ‫ﻭﺫِﻟ َ‬
‫ﻚ ﻣَﻌْﺮُﻭﻑٌ‬
‫ﻑ ﻓﺄﻣّﺎ ﺍﻷَﺳْﺒﻮﺭ ﻓﻬﻮ ﻳﻘﻄﻊ ﺇﻟﻴﻬﻢ ﻣﻦ ﺑﻼ ِﺩ ﺍﻟﺰﱢﻧﺞ ﻭﺫِﻟ َ‬ ‫ﳉﻮَﺍ ِ‬
‫ﺍﻷﺳْﺒﻮﺭ ﻋﻠﻰ ﺣﺴﺎﺏ ﳎﻲﺀ ﺍﻷﺳﺒﻮﺭ ﻭﺍ ﹸ‬
‫ﲔ ﻭﺃﻥﱠ ﺍﻷَﺳْﺒﻮﺭ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﻘﻄﹶﻊ ﺇﱃ ﺩِﺟﻠ ِﺔ ﺍﻟﺒﺼﺮﺓ ﻻ ﻳﻮﺟَﺪ ﰲ ﺍﻟﺰﱢﻧﺞ ﻭﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ‬ ‫ﻋﻨﺪ ﺍﻟﺒﺤْﺮﻳﱢ َ‬
‫ﻑ ﻭﰲ ﻭﻗﺖ‬ ‫ﻳُﻮ َﺟﺪُ ﰲ ﺍﻟﺰﻧﺞ ﻻ ﻳﻮﺟﺪ ﰲ ﺩِﺟﻠﺔ ﻭﺭﺑﱠﻤﺎ ﺍﺻﻄﺎﺩُﻭﺍ ﻣﻨﻬﺎ ﺷﻴﺌﹰﺎ ﰲ ﺍﻟﻄﺮﻳﻖ ﰲ ﻭﻗﺖ ﻗﻄ ِﻌﻬَﺎ ﺍ ﹶﳌ ْﻌﺮُﻭ ِ‬
‫ﻚ ﺃﺻﻨﺎﻑٌ ﻣﻦ‬
‫ﺭﺟﻮﻋﻬﺎ ﻭﻣَﻊ ﺫِﻟ َ‬

‫ﺍﻟﺴﻤﻚ ﻛﺎﻹﺭْﺑﻴﺎﻥ ﻭﺍﻟﺮﱠﻕّ ﻭﺍﻟﻜﹶ ﻮْﺳَﺞ ﻭﺍﻟﱪﺩ ﻭﺍﻟَﺒﺮَﺳﺘُﻮﺝ ﻭﻛ ﱡﻞ ﺫﻟﻚ ﻣﻌْﺮُﻭﻑ ﺍﻟﺰﱠﻣﺎ ِﻥ ﻣﺘﻮﻗ ُﻊ ﺍﳌﺨﺮَﺝ ﻭﰲ‬
‫ﺏ ﻭﻟﺬﻟﻚ ﺻﺎﺭُﻭﺍ ﻳﺘﻜﻠﻤُﻮ ﹶﻥ َﲞﻤْﺴ ِﺔ ﺍﻟﺴﻨﺔ‬
‫ﻚ ﺃﻭﺍﺑ ُﺪ ﻭﻗﻮﺍﻃﻊ ﻭﻓﻴﻬﺎ ﺳﻴّﺎﺭﺓﹲ ﻻ ﺗﻘﻴﻢ ﻭﺫﻟﻚ ﺍﻟﺸَﺒ ُﻪ ﻳُﺼﺎ ُ‬ ‫ﺍﻟﺴﱠﻤ ِ‬
‫ﺕ‬
‫ﻳﻬﺬﱡﻭﻬﻧﺎ ﺳﻮﻯ ﻣﺎ َﺗَﻌﻠﱠﻘﹸﻮﺍ ﺑﻪ ﻣﻦ ﻏﲑﻫﺎ ﰒﱠ ﺍﻟﻘﻮﺍﻃﻊ ﻣﻦ ﺍﻟﻄﲑ ﻗﺪ ﺗﺄﺗﻴﻨﺎ ﺇﱃ ﺍﻟﻌِﺮﺍﻕ ﻣﻨﻬﻢ ﰲ ﺫﻟﻚ ﺍﻹﺑﱠﺎﻥ ﲨﺎﻋﺎ ُ‬
‫ﻛﺜﲑﺓﹲ َﺗ ﹾﻘ ﹶﻄﻊُ ﺇﻟﻴﻨﺎ ﰒﱠ َﺗﻌُﻮ ُﺩ ﰲ ﻭﻗﺘﻬﺎ ‪.‬‬

‫ﺾ ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ‪ :‬ﺇ ﹾﺫ‬

‫ﺭﺩ ﻋﻠﻰ ﺍﳌﻌﺘﺮﺽ ﹸﻗﻠﹾﻨﺎ ﳍﺆﻻﺀ ﺍﻟﻘﹶ ﻮْﻡ ‪ :‬ﹶﻟ ﹶﻘ ْﺪ ﺃﹶﺻﺒﺘﻢ ﰲ ﺑَﻌﺾ ﻣﺎ ﻭﺻﻔﺘﻢ ﻭﺃﺧْﻄﺄﹾﰎ ﰲ ﺑَﻌ ﹴ‬
‫ﺖ ﻳﺪﻭ ُﺭ َﻣ َﻊ ﺍﻷﺳﺎﺑﻴﻊﹺ ﻭﺍﻷَﺳﺎﺑﻴﻊُ ﺗﺪﻭﺭ‬‫ﺴﹺﺒﺘُﻮ ﹶﻥ ﹶﻻ ﺗَﺄﺗِﻴﻬ ْﻢ ﻭﻳﻮ ُﻡ ﺍﻟﺴﺒ ِ‬
‫ﺗَﺄﺗِﻴﻬ ْﻢ ﺣِﻴﺘَﺎُﻧ ُﻬ ْﻢ َﻳ ْﻮ َﻡ َﺳ ْﺒِﺘ ﹺﻬ ْﻢ ُﺷﺮﱠﻋﹰﺎ َﻭَﻳ ْﻮ َﻡ ﹶﻻ َﻳ ْ‬
‫ﺖ ﰲ ﺍﻟﺸﺘﺎﺀ ﻭﺍﻟﺼﱠﻴﻒ ﻭﺍﳋﺮﻳﻒ ﻭﻓﻴﻤﺎ‬ ‫ﻣﻊ ﺷﻬﻮ ﹺﺭ ﺍ ﹾﻟ ﹶﻘ َﻤ ﹺﺮ ﻭﻫﺬﺍ ﻻ ﻳﻜﻮ ﹸﻥ َﻣ َﻊ ﺍﺳﺘﻮﺍ ٍﺀ ﻣﻦ ﺍﻟﺰﻣﺎﻥ ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻟﺴﺒ ُ‬
‫ﺕ‬
‫ﳊﻴَﻮﺍﻥ ﻭﻃﻠﺐ ﺍﻟﺴﱢﻔﺎﺩ ﻭﺃﺯﻣﺎﻥ ﺍﻟﻔﻼ َﺣِﺔ ﻭﺃﻭﻗﺎ ِ‬ ‫ﺞﺍﹶ‬ ‫ﻚ ﻭ َﻫ ْﻴ ﹺ‬
‫ﺲ ﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﺃﺯﻣﺎﻥ ﻗﻮﺍﻃﻊ ﺍﻟﺴﱠﻤ ِ‬ ‫ﺑﲔ ﺫﻟﻚ ﻭﹶﻟ ْﻴ َ‬
‫ﺦ ﻭﺍﻷﻳﺎِﺋﻞﹸ ﻛﹶﻴﻒ ﺗُﻠﻘﻲ‬‫ﺕ ﻛﹶﻴﻒ ﺗَﺴﹸﻠ ُ‬
‫ﻒ َﻳ ْﻨﻔﹸﺾُ ﺍﻟ َﻮﺭَﻕ ﻭﺍﻟﺜﻤﺎﺭ ﻭﺍﳊﻴّﺎ ِ‬
‫ﺍﳉﺰْﺭ ﻭﺍ ﹶﳌﺪﱢ ﻭﰲ ﺳﺒﻴﻞ ﺍﻷَﻧﻮﺍﺀ ﻭﺍﻟﺸﺠﺮ ﻛْﻴ َ‬
‫ﲑ ﻛﻴﻒ ﺗَﻨﻄﻖ ﻭﻣﱴ ﺗﺴﻜﺖ ﻭﻟﻮ ﻗﺎﻝ ﹶﻟﻨَﺎ ﻗﺎﺋﻞ ‪ :‬ﺇﱐ َﻧﹺﺒﻲﱞ ﻭﹸﻗ ﹾﻠﻨَﺎ ﹶﻟﻪُ ‪ :‬ﻭﻣﺎ ﺁﻳﺘﻚ ﻭﻋﻼﻣﺘﻚ ﻓﻘﺎﻝ ‪:‬‬ ‫ﻗﹸﺮﻭﻧَﻬﺎ ﻭﺍﻟﻄ ﹺ‬
‫ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺁﺧﺮ ﺗَﺸﺮﻳﻦَﺍﻵ ِﺧ ﹺﺮ ﺃﻗﺒﻞ ﺇﻟﻴﻜﻢ ﺍﻷﺳْﺒُﻮﺭ ﻣﻦ ﺟﻬﺔ ﺍﻟﺒﺤﺮ ﺿَﺤﻜﹸﻮﺍ ﻣﻨﻪ ﻭﺳﺨِﺮﻭﺍ ﺑﹺﻪ ﻭﻟﻮ ﻗﺎﻝ ‪ :‬ﺇﺫﹶﺍ‬
‫ﻛﺎ ﹶﻥ َﻳ ْﻮﻡُ ﺍﳉﻤﻌَﺔ ﺃﻭ ﻳﻮ ُﻡ ﺍﻷﺣَﺪ ﺃﻗﺒﻞ ﺇﻟﹶﻴﻜﻢ ﺍﻷﺳْﺒُﻮﺭ َﺣﺘﱠﻰ ﻻ ﻳﺰﺍ ﹸﻝ ﻳﺼﻨﻊ ﺫﻟﻚ ﰲ ﻛﻞﱢ‬

‫ﲨﻌﺔ ﻋِﻠﻤْﻨﺎ ﺍﺿﻄﺮﺍﺭﹰﺍ ﺇﺫﹶﺍ ﻋﺎَﻳﻨﱠﺎ ﺍﻟﺬﻱ ﹶﺫ ﹶﻛ َﺮ ﻋﻠﻰ َﻧﺴَﻘﻪ ﺃﻧّﻪ ﺻﺎﺩﻕ ﻭﺃﻧﱠﻪ ﱂ ﻳﻌﻠ ْﻢ ﺫﻟﻚ ﺇﻻﹼ ﻣﻦ ِﻗَﺒ ﹺﻞ ﺧﺎﻟِﻖ ﺫﻟﻚ‬
‫ﺐ ﻣﺎ ﻧﺮﻯ ﻣﻦ ﻣﻄﺎﻟﻊ ﺍﻟﻨﱡﺠﻮﻡ ﻭﻣﻦ ﺗﻨﺎﻫﻲ ﺍﳌﺪﱢ ﻭﺍﳉﺰْﺭ ﻋﻠﻰ ﻗﺪﺭ ﺍﻣﺘﻼ ِﺀ‬ ‫ﺗﻌﺎﱃ ﺍﻟﻠﹼﻪ ﻋﻦ ﺫﻟﻚ ﻭﻗﺪ ﺃﻗ َﺮﺭْﻧﺎ ﺑﻌﺠﻴ ﹺ‬
‫ﺍﻟﻘﻤﺮ ﻭﻧُﻘﺼﺎﻧﻪ ﻭﺯﻳﺎﺩﺗﻪ ﻭﳏﺎﻗﻪ ﻭﺍﺳﺘﺮﺍﺭﻩ ﻭﻛ ﱡﻞ ﺷﻲ ٍﺀ ﻳﺄﰐ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﱠﺴ ﹺﻖ ﻣﻦ ﺍﺠﻤﻟﺎﺭﹺﻱ ﻓﺈﻧﱠﻤَﺎ ﺍﻵﻳ ﹸﺔ ﻓﻴﻪ ِﻟﻠﱠِﻪ‬
 ‫ﲔ ﺃﻭ‬
‫ﺏ ﲝ ﹴﺮ ﺃﻭ ﻬﻧ ﹴﺮ ﺃﻭ ﻭﺍ ٍﺩ ﺃﻭ ﻋ ﹴ‬
‫ﻭﺣﺪَﻩ ﻋﻠﻰ ﻭﺣﺪﺍﻧﻴﱠﺘﻪ ﻓﺈﺫﺍ ﻗﺎﻝ ﻗﺎﺋﻞﹲ ﻷﻫﻞ ﺷﺮﻳﻌ ٍﺔ ﻭﻷﻫﻞ ﻣُﺮﺳًﻰ ﻣﻦ ﺃﺻﺤﺎ ﹺ‬
‫ﺟﺪﻭ ﹴﻝ ‪ :‬ﺗﺄﺗﻴﻜﻢ ﺍﳊِﻴﺘﺎﻥﹸ ﰲ ﻛﻞﱢ ﺳﺒﺖ ﺃﻭ ﻗﺎﻝ ‪ :‬ﰲ ﻛﻞﱢ (‬
‫ﺖ ﻳﺘﺤ ﻮﱠﻝ ﰲ ﲨﻴﻊ ﺍﻷﺯﻣﺎﻥ‬ ‫ﻒ ﻭﺍﻟﺴﱠﺒ ُ‬‫ﺭﻣﻀﺎﻥ ﻭﺭﻣﻀﺎ ﹸﻥ ﻣﺘﺤ ﻮﱢ ﹸﻝ ﺍﻷﺯﻣﺎ ِﻥ ﰲ ﺍﻟﺸﱢﺘﺎ ِﺀ ﻭﺍﻟﺼﻴﻒ ﻭﺍﻟﺮﱠﺑﻴ ﹺﻊ ﻭﺍﳋﺮﻳ ِ‬
‫ﻕ ﺻﺎﺣﺐ ﺍﳋﺒَﺮ ﻭﺃﻧﱠﻪ ﺭﺳﻮ ﹸﻝ‬‫ﺖ ﺗﻠﻚ ﺍﻷﻋﺠﻮﺑ ﹸﺔ ﻓﻴﻪ ﺩﺍﻟ ﹰﺔ ﻋﻠﻰ ﺗﻮﺣﻴﺪ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻭﻋﻠﻰ ﺻِﺪ ﹺ‬ ‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﻛﺎﻧ ْ‬
‫ﻕ ﺑﺬﻟﻚ‬
‫ﺫﻟﻚ ﺍﳌﺴﺨﱢﺮ ﻟﺬﻟﻚ ﺍﻟﺼﱢﻨﻒ ﻭﻛﺎﻥ ﺫﻟﻚ ﺍﺠﻤﻟﻲ ُﺀ ﺧﺎﺭﺟﹰﺎ ﻣﻦ ﺍﻟﻨﱠﺴﻖ ﺍﻟﻘﺎﺋﻢ ﻭﺍﻟﻌﺎﺩ ِﺓ ﺍﳌﻌﺮﻭﻓﺔ ﻭﻫﺬﺍ ﺍﻟﻔﺮ ُ‬
‫ﺑَﻴﱢﻦٌ ﻭﺍﳊﻤ ُﺪ ﻟﻠﹼﻪ ‪.‬‬

‫ﺷﻨﻌﺔ ﺍﳋﻨﺰﻳﺮ ﻭﺍﻟﻘﺮﺩ‬

‫ﺦ‬
‫ﺴَ‬
‫ﲔ ﻭﰲ ﺍﳌﻮﺿ ﹺﻊ ﺍﻟﺬﻱ ﺫ ﹶﻛ َﺮ ﺃﻧﱠﻪ ﻣ َ‬ ‫ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ‪ :‬ﹶﻓ ﹶﻠﻤﱠﺎ َﻋَﺘ ﻮْﺍ َﻋ ْﻦ ﻣَﺎ ُﻧﻬُﻮﺍ َﻋ ْﻨﻪُ ﹸﻗ ﹾﻠﻨَﺎ ﹶﻟ ُﻬ ْﻢ ﻛﹸﻮﻧُﻮﺍ ِﻗ َﺮ َﺩﹰﺓ ﺧَﺎ ِﺳِﺌ َ‬
‫ﺦ ﻣﻨﻬﻢ ﻗﺮﻭﺩﹰﺍ ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ‬ ‫ﺴْ‬ ‫ﺦ ﻗﻮﻣﹰﺎ ﺧﻨﺎﺯﻳﺮ ﻭﱂ ﳝ َ‬ ‫ﺴَ‬ ‫ﻧﺎﺳﹰﺎ ﺧﻨﺎﺯﻳﺮ ﻗﺪ ﺫﻛﺮ ﺍﻟ ﹸﻘﺮُﻭﺩ ﻭﱂ ﻳﺬ ﹸﻛ ْﺮ ﺃﻧﱠُﻪ َﻣ َ‬
‫ﺦ ﻋﻠﻰ ﺻﻮﺭ ﻬﺗﹶﺎ ﺃﻋﻈ َﻢ ﻭﻛﺎﻥ ﺍﻟﻌﻘﺎ ﺏُ ﺑﻪ ﺃﻛﹾﱪ ﻭﺇﻥﹼ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ‬ ‫ﺦ ﻋﻠﻰ ﺻﻮﺭﺓ ﺍﻟ ِﻘﺮَﺩﺓ ﺃﺷﻨَﻊ ﺇ ﹾﺫ ﻛﺎﻥ ﺍﳌﺴ ُ‬ ‫ﻓﺎﳌﺴ ُ‬
‫ﻉ ِﺫ ﹾﻛ َﺮ ﺍﳋﻨﺎﺯﻳﺮ ﻭ ﹶﺫ ﹶﻛ َﺮ ﺍﻟﻘﺮﻭ َﺩ ﺇﻻﱠ‬
‫ﺦ ﻧﺎﺳﹰﺎ ﺧﻨﺎﺯﻳﺮ ﻓﻠﻢ ﻳ َﺪ ْ‬ ‫ﻗﺪ ﺫﻛﺮ ﺃﻧﱠﻪ ﻗﺪ ﻣﺴﺦ ﻧﺎﺳﹰﺎ ﻗﺮﻭﺩﹰﺍ ﻓﻘﺪ ﻛﺎﻥ ﻣﺴ َ‬
‫ﻭﺍﻟﻘﺮﻭ ُﺩ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺃﻭ َﺟﻊُ ﻭﺃﺷﻨَﻊ ﻭﺃﻋﻈ ُﻢ ﰲ ﺍﻟﻌُﻘﻮﺑﺔ ﻭﺃﺩ ﱡﻝ ﻋﻠﻰ ﺷﺪﱠﺓ ﺍﻟﺴﱠﺨْﻄﺔ ﻫﺬﺍ ﻗﻮﻝ ﺑﻌﻀﻬﻢ ‪.‬‬

‫ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ﳌﻮﺿﻊ ﺍﻷﻧﻒ ﻣﻦ ﺍﻟﺴﱢﺒﺎﻉ ﺍﳋﻄﻢ ﻭﺍﳋﹸﺮﻃﻮﻡ ﻭﻗﺪ ﻳﻘﺎﻝ ﺫﻟﻚ ﻟﻠﺨﻨﺰﻳﺮ ﻭﺍﻟ ِﻔ ْﻨﻄِﻴﺴﺔ‬
‫ﻭﺍﳉﻤﻊ ﺍﻟﻔﻨﺎﻃﻴﺲ ﻭﻗﺎﻝ ﺍﻷﻋﺮﺍﰊّ ‪ :‬ﻛﺄﻥﹼ ﻓﻨﺎﻃﻴﺴﻬﺎ ﻛﺮﺍ ِﻛﺮُ ﺍﻹﺑﻞ ‪.‬‬
‫ﺧﺼﺎﺋﺺ ﺑﻌﺾ ﺍﻟﺒﻠﺪﺍﻥ ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﳌﻨﻄﻖ ‪ :‬ﻻ ﻳﻜﻮ ﹸﻥ ﺧِﻨﺰﻳﺮٌ ﻭﻻ ﺃﻳﱢﻞﹲ ﲝﺮﻳّﹰﺎ ﻭﺫﻛﺮ ﺃﻥﱠ ﺧَﻨﺎﺯﹺﻳ َﺮ ﺑﻌﺾ ﺍﻟﺒُﻠﺪﺍ ِﻥ‬
‫ﺻ ﹺﺮ ٌﺩ ‪.‬‬
‫ﺽ ﻬﻧﺎ َﻭ ْﻧ َﺪ ﺣِﻤَﺎﺭٌ ﻟﺸﺪﱠﺓ ﺑﺮ ِﺩ ﺍﳌﻮﺿﻊ ﻭﻷﻥﱠ ﺍﳊِﻤﺎﺭ َ‬
‫ﻳﻜﻮ ﹸﻥ ﳍﺎ ﻇﻠﻒٌ ﻭﺍﺣﺪ ﻭﻻ ﻳﻜﻮﻥ ﺑﺄﺭ ﹺ‬
‫ﳋ ﹾﻠ ِﺪ ﻭﺇﻥ ﻧﻘﻠﻪ ﺇﻧﺴﺎﻥﹲ ﺇﻟﻴﻬﺎ ﱂ ﳛﻔﺮ ﻭﱂ ﻳﺘﱠﺨﺬ ﻬﺑﺎ ﺑﻴﺘﹰﺎ ﻭﰲ‬
‫ﺽ ﻛﺬﺍ ﻭﻛﺬﺍ ﻻ ﻳﻜﻮﻥ ﻬﺑﺎ ﺷﻲﺀٌ ﻣﻦ ﺍ ﹶ‬ ‫ﻭﻗﺎﻝ ‪ :‬ﰲ ﺃﺭ ﹺ‬
‫ﺻ ِﻘﻠﱢﻴﺔ ﻻ ﻳﻜﹸﻮ ﹸﻥ ﻬﺑﺎ ﺻﻨﻒٌ ﻣﻦ ﺍﻟﻨﻤﻞ ﺍﻟﺬﻱ ﻳﺴﻤﱠﻰ ﺃﻗﺮﺷﺎ ‪.‬‬ ‫ﺍﳉﺰﻳﺮﺓ ﺍﻟﱵ ﺗﺴﻤﱠﻰ ِ‬

‫ﺦ ﺍﻟﻨﱠﺎﺱ ﻗﺮﻭﺩﹰﺍ ﻭﺧﻨﺎﺯﻳﺮ ﻭﺇﳕﺎ‬

‫ﻗﻮﻝ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺑﲔ ﰲ ﺍﳌﺴﺦ ﻭﺃﻫﻞ ﺍﻟﻜﺘﺎﺑَﲔ ﻳُﻨﻜﺮﻭﻥ ﺃ ﹾﻥ ﻳﻜﻮﻥ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻣﺴ َ‬
‫ﻣﺴﺦ ﺍﻣﺮﺃﺓ ﻟﻮﻁ َﺣﺠَﺮﹰﺍ ﻛﺬﻟﻚ ﻳﻘﻮﻟﻮﻥ ‪.‬‬

‫ﺍﻟﻘﻮﻝ ﰲ ﺍﳊﻴﺎﺕ‬

‫ﺐ ﲟَﺎ ﻳﻜﻮ ﹸﻥ ﻣﻨﱠﺎ ﻭﺍﻟﺜﱢﻘ ِﺔ ﲟَﺎ ﻋﻨﺪﻧﺎ ﻭﺍﺟﻌﻠﹾﻨﺎ ﻣﻦ ﺍﶈﺴﻨﲔ ‪.‬‬

‫ﺠ ﹺ‬
‫ﻒ ﻭﺃﹶﻋِﺬﹾﻧَﺎ ﻣﻦ ﺍﳋﻄﹶﻞ ﻭﺍﲪِﻨﺎ ﻣﻦ ﺍﻟﻌُ ْ‬
‫ﺍﻟﻠﻬﻢﱠ ﺟﻨﱢﺒﻨﺎ ﺍﻟﺘﻜﻠ َ‬

‫ﺍﺣﺘﻴﺎﻝ ﺍﳊﻴﺎﺕ ﻟﻠﺼﻴﺪ‬

 ‫ﻑ ﺍﻟﻨﺤﻮﻱﱡ ﺍﻟﻌﻨﱪﻱﱡ ﻭﺃﺧﻮﻩ ﺭَﻭﺡٌ ﺍﻟﻜﺎﺗﺐ ﻭﺭﺟﺎﻝﹲ ﻣﻦ ﺑﲏ ﺍﻟﻌﻨْﱪ ﺃﻥ ﻋﻨﺪﻫﻢ ﰲ ﺭﻣﺎﻝ‬ ‫ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺟﻌﻔ ﹴﺮ ﺍﳌﻜﻔﻮ ُ‬
‫ﻒ ﺍﻟﻨﻬﺎ ُﺭ ﻭﺍﺷﺘﺪﱠ ﺍﳊﺮﱡ ﰲ ﺭﻣﺎ ﹺﻝ‬
‫ﺼ َ‬
‫ﺐ ﺻﻴ ٍﺪ ﺯﻋﻤﻮﺍ ﺃﻬﻧﺎ ﺇﺫﺍ ﺍﻧﺘ َ‬
‫ﲑ ﺑﺄﻋﺠ ﹺ‬
‫ﺻﻐَﺎ َﺭ ﺍﻟﻄ ﹺ‬
‫ﱪ ﺣﻴﱠﺔﹲ ﺗﺼﻴﺪ ﺍﻟﻌﺼَﺎﻓﲑ ﻭ ِ‬
‫ﺑﻠﹾﻌﻨ ﹺ‬
‫ﺑﻠﻌﻨﱪ ﻭﺍﻣﺘﻨَﻌﺖ ﺍﻷﺭﺽ ﻋﻠﻰ ﺍﳊﺎﰲ ﻭﺍﳌﻨﺘﻌﻞ ﻭﺭَﻣِﺾ ﺍﳉﻨﺪﺏ‬

‫ﲑ ﺃﻭ‬
‫ﺖ ﻛﺄﻬﻧﺎ ﺭﻣﺢٌ ﻣﺮﻛﻮﺯٌ ﺃﻭ ﻋﻮﺩٌ ﺛﺎﺑﺖ ﻓﻴﺠﻲﺀ ﺍﻟﻄﺎﺋِﺮ ﺍﻟﺼﻐ ُ‬ ‫ﻏﻤﺴﺖ ﻫﺬﻩ ﺍﳊﻴّ ﹸﺔ ﺫﻧﺒَﻬﺎ ﰲ ﺍﻟﺮﱠﻣﻞ ﰒ ﺍﻧﺘﺼَﺒ ْ‬
‫ﻉ ﻋﻠﻰ ﺍﻟﺮﱠﻣﻞ ﻟﺸﺪﱠﺓ ﺣﺮﱢﻩ ﻭ ﹶﻗ َﻊ ﻋﻠﹶﻰ ﺭﺃﺱ ﺍﳊﻴﱠﺔ ﻋﻠﻰ ﺃﻧّﻬﺎ ﻋُﻮﺩ ﻓﺈﺫﺍ‬ ‫ﺍﳉﺮﺍﺩ ﹸﺓ ﻓﺈﺫﺍ ﺭﺃﻯ ﻋﻮﺩﹰﺍ ﻗﺎﺋﻤﹰﺎ ﻭﻛﺮﹺﻩ ﺍﻟ ُﻮﻗﹸﻮ َ‬
‫ﺖ ﻋﻠﻰ‬‫ﺾ ﻣﺎ ﻻ ُﻳﺸْﺒﻌﻬﺎ ﻣﺜﻠﹸﻪ ﺍﺑﺘﻠﻌﺘﻪ ﻭﺑﻘﻴ ْ‬‫ﻼ ﺃﻭ َﺑ ْﻌ َ‬
‫ﺖ ﻋﻠﻴﻪ ﻓﺈﻥ ﻛﺎﻥ ﺟﺮﺍﺩ ﹰﺓ ﺃﻭ ﺟُ َﻌ ﹰ‬ ‫ﻀ ْ‬ ‫ﻭ ﹶﻗ َﻊ ﻋﻠﻰ ﺭﺃﺳﻬﺎ ﻗﺒ َ‬
‫ﺍﻧﺘﺼﺎﻬﺑﺎ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻮﺍﻗ ُﻊ ﻋﻠﻰ ﺭﺃﺳﻬﺎ ﻃﺎﺋﺮﹰﺍ ﻳُﺸﺒﹺﻌﻬﺎ ﻣﺜﻠﹸﻪ ﺃﻛﻠ ْﺘ ُﻪ ﻭﺍﻧﺼﺮﻓﺖ ﻭﺃﻥﱠ ﺫﻟﻚ ﺩﺃﺑُﻬﺎ ﻣﺎ َﻣَﻨ َﻊ ﺍﻟﺮﱠﻣﻞ ﺟﺎﹺﻧﺒَﻪ‬
‫ﻒ ﻭﺍﻟ ﹶﻘﻴْﻆ ﰲ ﺍﻧﺘﺼﺎﻑ ﺍﻟﻨﻬﺎﺭ ﻭﺍﳍﺎﺟﺮﺓ ﻭﺫﻟﻚ ﺃﻥﱠ ﺍﻟﻄﺎِﺋ َﺮ ﻻ ﻳﺸﻚﱡ ﺃﻥﱠ ﺍﳊﻴﱠ ﹶﺔ ﻋﻮﺩٌ ﻭﹶﺃﻧُﻪ ﺳﻴﻘﹸﻮﻡ ﻟﻪ ﻣﻘﺎﻡ‬ ‫ﰲ ﺍﻟﺼﱠﻴ ِ‬
‫ﺐ ﹶﺃ ﹾﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﳊﻴﱠ ﹸﺔ ﺗَﻬَﺘﺪِﻱ‬‫ﺠ ﹺ‬‫ﺚ ﻣﻦ ﺍﻟ َﻌ َ‬
‫ﺤﺮْﺑﺎﺀ ﺇﱃ ﹶﺃ ﹾﻥ ﻳﺴﻜﻦ ﺍﳊﺮﱡ ﻭ َﻭ َﻫﺞُ ﺍﻟﺮﱠ ْﻣ ﹺﻞ ﻭﰲ ﻫﺬﺍ ﺍﳊﺪﻳ ِ‬‫ﺍﳉِﺬﹾﻝ ﻟﻠ ِ‬
‫ﺙ ﺍﳊﻴﱠﺔ ﺑﺎﻟﺮﱠﻣْﻞ ﺍﻟﺬﻱ ﻋﺎ َﺩ‬
‫ﻕ ﻣﺎ ﺑﲔ ﺍﳊﻴﻮﺍ ِﻥ ﻭﺍﻟﻌُﻮﺩ ﻭﻓﻴﻪ ﻗﻠ ﹸﺔ ﺍﻛﺘﺮﺍ ِ‬ ‫ﳌﺜﻞ ﻫﺬﻩ ﺍﳊﻴﻠﺔ ﻭﻓﻴﻪ ﺟَﻬ ﹸﻞ ﺍﻟﻄﺎِﺋ ﹺﺮ ﺑﻔﺮ ﹺ‬
‫ﺕ ﻣﻦ ﺍﻟﻨﱠﻬَﺎﺭ‬ ‫ﺢ ﺃﻥ ﻳﻜﻮﻥ َﻣﻠﱠ ﹰﺔ ﻭﻣﻮﺿِﻌﹰﺎ ﻟﻠﺨﺒﺰﺓ ﰒﱠ ﺃﻥ ﻳﺸﺘﻤﻞ ﺫﻟﻚ ﺍﻟﺮﱠﻣﻞ ﻋﻠﻰ ﺛﻠﺚ ﺍﳊﻴﱠﺔ ﺳﺎﻋﺎ ٍ‬ ‫ﻛﺎﳉﻤﺮ ﻭﺻﻠ َ‬
‫ﻭﺍﻟﺮﻣ ﹸﻞ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﻓﻬﺬﻩ ﺃﻋﺠﻮﺑﺔﹲ ﻣﻦ ﺃﻋﺎﺟﻴﺐ ﻣﺎ ﰲ ﺍﳊﻴّﺎﺕ ‪.‬‬

‫ﺭﺿﺎﻉ ﺍﳊﻴﺔ ﻭﺇﻋﺠﺎﻬﺑﺎ ﺑﺎﻟﻠﱭ‬

‫ﻭﺯﻋﻢ ﱄ ﹺﺭﺟَﺎﻝﹲ ﻣﻦ ﺍﻟﺼّﻘﺎﻟﺒِﺔ ﺧﺼﻴﺎﻥﹲ ﻭﻓﺤﻮﻝ ﹶﺃﻥﱠ ﺍﳊﻴﱠﺔ ﰲ ﺑﻼﺩﻫﻢ ﺗﺄﰐ ﺍﻟﺒﻘﺮ ﹶﺓ ﺍﶈﻔﱠﻠ ﹶﺔ ﻓﺘﻨﻄﻮﻱ ﻋﻠﻰ ﻓﺨﺬﻳْﻬﺎ‬
‫ﺿ ْﺮﻋِﻬﺎ ﺣﱴ ﺗﻠﹾﺘﻘﻢ ﺍﳋِﻠﻒ ﻓﻼ ﺗﺴﺘﻄﻴﻊ ﺍﻟَﺒ ﹶﻘ َﺮﺓﹸ ﻣﻊ ﻗﻮﱠﻬﺗﺎ‬
‫ﻑ َ‬
‫ﻭﺭُﻛﺒﺘﻴﻬﺎ ﺇﱃ ﻋﺮﺍﻗﻴﺒﻬﺎ ﰒﹼ ﺗُﺸْﺨﺺ ﺻﺪﺭَﻫﺎ ﳓﻮ ﺃﹶﺧﻼ ِ‬
‫ﻒ ﺃﹶﺭﺳﻠﺘﻬﺎ ﻭﺯﻋﻤﻮﺍ ﺃﻥ ﺗﻠﻚ ﺍﻟﺒﻘﹶﺮ ﹶﺓ‬ ‫ﺃﹶﻥ َﺗَﺘ َﺮ ْﻣ َﺮ َﻡ ﻓﻼ ﺗﺰﺍ ﹸﻝ ﲤﺺﱡ ﺍﻟﻠﱭ ﻭﻛﻠﻤﺎ ﻣﺼﱠﺖ ﺍﺳﺘﺮﺧﺖ ﻓﺈﺫﺍ ﻛﺎﺩﺕ ﺗﺘﻠ ُ‬
‫ﺠﺐُ ﺑﺎﻟﻠﱭ ﻭﺇﺫﺍ ﻭﺟﺪﺕ‬
‫ﺕ ﻭﺇﻣّﺎ ﹶﺃ ﹾﻥ ﻳﺼﻴﺒَﻬﺎ ﰲ ﺿﺮﻋﻬﺎ ﻓﺴﺎﺩٌ ﺷﺪﻳﺪٌ َﺗ ْﻌﺴُﺮُ ﻣﺪﺍﻭﺍﺗﻪ ﻭﺍﳊﻴﱠ ﹸﺔ ﺗُ ْﻌ َ‬
‫ﺇﻣّﺎ ﺃﻥ ﲤﻮ َ‬
‫ﺍﻷﻓﺎﻋﻲ ﺍﻹﻧﺎﺀ ﻏﲑ ﳐﹶﻤﱠﺮ‬

‫ﺏ ﺫﻟﻚ ﺍﻟﻠَﺒ ﹺﻦ ﺃﺫﹰﻯ ﻭﻣﻜﺮﻭﻩٌ ﻛﺜﲑ ﻭﻳﻘﺎﻝ ﺇﻥﱠ ﺍﻟﻠﱭ‬

‫ﺐ ﺷﺎﺭ َ‬‫ﻛﺮﻋﺖ ﻓﻴﻪ ﻭ ُﺭﺑﱠﻤَﺎ ﳎﱠﺖ ﻓﻴﻪ ﻣﺎ ﺻﺎﺭ ﰲ ﺟﻮﻓﻬﺎ ﻓﻴﺼﻴ ُ‬
‫ﺼﻔﹶﺮ ﳏْﺘﻀَﺮ ﻓﻈﻦﱠ ﻛﺜﲑٌ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥﱠ ﺍﳌﻌﲎ ﰲ‬‫ﺏ ﺍﳌﻌ ْ‬
‫ﳏﺘَﻀﺮ ﻭﻗﺪ ﺫﻫﺐ ﻧﺎﺱٌ ﺇﱃ ﺍﻟﻌﻤﱠﺎﺭ ﻋﻠﻰ ﻗﻮﳍﻢ ﺇﻥﱠ ﺍﻟﺜﻮ َ‬
‫ﺍﻟﻠﱭ ﺇﻧَﻤﺎ َﺭ َﺟ َﻊ ﺇﱃ ﺍﳊﻴﱠﺎﺕ ‪.‬‬
‫ﺢ ﺍﻟﺴﺬﺍﺏ ﻭﺍﻟﺸﱢﻴﺢ ﻛﻤﺎ ﺗﻜﺮﻩ ﺍﻟ َﻮ َﺯﻍﹸ‬
‫ﻑ ﻭﺍﳋﺮﺩﻝ ﺍﳌ ْﺮﺧُﻮﻑ ﻭﺗﻜﺮﻩ ﺭﻳ َ‬
‫ﺠﺐُ ﺑﺎﻟ ﱡﻠﻔﱠﺎﺡ ﻭﺍﻟﹺﺒﻄﱢﻴﺦ ﻭﺑﺎﳊﹸ ْﺮ ِ‬
‫ﻭﺍﳊﻴﱠﹸﺔ ﺗُ ْﻌ َ‬
‫ﺢ ﺍﻟﺰﱠﻋﻔﹶﺮﺍﻥ ‪.‬‬ ‫ﺭﻳ َ‬

‫ﻗﻮﺓ ﺑﺪﻥ ﺍﳊﻴﺔ‬

‫ﺖ‬
‫ﻭﻟﻴﺲ ﰲ ﺍﻷﺭﺽ ﺷﻲﺀٌ ﺟﺴﻤﻪ ﻣﺜ ﹸﻞ ﺟﺴﻢ ﺍﳊﻴﱠ ِﺔ ﺇﻻ ﻭﺍﳊﻴّﹸﺔ ﺃﻗﻮﻯ ﺑﺪﻧﹰﺎ ﻣِﻨﻪ ﺃﺿﻌﺎﻓﹰﺎ ﻭﻣﻦ ﻗ ﻮﱠﻬﺗﺎ ﺃﻬﻧﺎ ﺇﺫﺍ ﺃﺩ َﺧ ﹶﻠ ْ‬
‫ﻉ ﺇﱃ ﺻﺪﺭﻫﺎ ﱂ ﻳﺴﺘﻄ ْﻊ ﺃﻗﻮﻯ ﺍﻟﻨّﺎﺱ ﻭﻫﻮ ﻗﺎﺑﺾٌ ﻋﻠﻰ ﺫﻧﺒﻬﺎ ﺑﻜﻠﺘَﺎ ﻳﺪﻳﻪ ﺃ ﹾﻥ‬ ‫ﺻ ْﺪ ﹴ‬
‫ﺤﺮﹺﻫﺎ ﺃﻭ ﰲ َ‬‫ﺭﺃﺳﻬﺎ ﰲ ُﺟ ْ‬
‫ﺐ ﺃﻭ ﺃﻇﻼﻑ ﺗُﻨْﺸِﺒُﻬَﺎ ﰲ‬‫ﺕ ﻗﻮﺍﺋﻢ ﹶﻟﻬَﺎ ﺃﻇﻔﺎﺭٌ ﺃﻭ ﳐﺎﻟ ُ‬
‫ﳜﺮﺟﻬﺎ ﻟﺸﺪﱠِﺓ ﺍﻋﺘﻤﺎﺩﻫﺎ ﻭﺗَﻌﺎﻭ ِﻥ ﺃﺟﺰﺍﺋِﻬﺎ ﻭﻟﻴﺴﺖ ﺑﺬﺍ ِ‬
 ‫ﺖ ﰲ ﻳﺪﻱ ﺍﳉﺎﺫِﺏ ﳍﺎ َﻣ َﻊ ﺃﻬﻧﺎ ﻟﺪ ﻧَﺔﹲ ﻣﻠﺴﺎ ُﺀ َﻋ ِﻠﻜﹶﺔ ﻓﻴﺤﺘﺎﺝ‬‫ﺍﻷﺭﺽ ﻭﺗﺘﺸﺒﺚ ﻬﺑﺎ ﻭﺗﻌﺘﻤﺪ ﻋﻠﻴﻬﺎ ﻭﺭﲟﺎ ﺍﻧﻘ ﹶﻄ َﻌ ْ‬
‫ﺾ ﺍﻹﺭﺳﺎﻝ ﰒﱠ ﻳﻨﺸﻄﹸﻬﺎ ﻛﺎﳌﺨﺘﻄﻒ ﻭﺍﳌﺨﺘﻠﺲ ﻭﺭﲟﺎ ﺍﻧﻘﻄﻊ‬ ‫ﺍﻟﺮﻓﻴﻖ ﰲ ﺃﻣﺮﻫﺎ ﻋﻨﺪ ﺫﻟﻚ ﺃ ﹾﻥ ﻳُﺮﺳﻠﻬﺎ ﻣﻦ ﻳﺪﻳ ِﻪ ﺑﻌ َ‬
‫ﺏ ﺍﻷﻓﺎﻋﻲ ﻓﺈﻬﻧﺎ ﺗﻨﺒُﺖ‬ ‫ﺫﻧﺒﻬﺎ ﰲ ﻳﺪ ﺍﳉﺎﺫﺏ ﳍﺎ ﻓﺄﻣﱠﺎ ﺃﺫﻧﺎ ُ‬

‫ﻭﻣﻦ ﻋﺠﻴﺐ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺃﻥﱠ ﻧﺎﺑَﻬﺎ ﻳُﻘﻄﹶﻊ ﺑﺎﻟﻜﺎﺯ ﻓﻴﻨﺒﺖ ﺣﱴ ﻳﺘﻢﱠ ﻧﺒﺎﺗﻪ ﰲ ﺃﻗﻞﱠ ﻣﻦ ﺛﻼﺙ ﻟﻴﺎﻝ ‪.‬‬
‫ﲔ‬
‫ﺖ ﺇﺣﺪﻯ ﻋﻴﻨﻴﻪ ﺭﺟَﻌﺖ ﻭﻋ ُ‬‫ﻑ ﺍﳋﻨﺰﻳﺮ ﻷﻥﱠ ﺍﳋﻄﺎﻑ ﺇﺫﺍ ﻗﹸﻠﻤ ْ‬ ‫ﻧﺰﻉ ﻋﲔ ﺍﳋﻄﺎﻑ ﻭﺍﳋﹸﻄﱠﺎﻑ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺧﻼ ُ‬

‫ﺍﻻﺣﺘﻴﺎﻝ ﻟﻨﺎﺏ ﺍﻷﻓﻌﻰ‬

‫ﻭﻧﺎﺏ ﺍﻷﻓﻌﻰ ﻳُﺤﺘﺎ ﹸﻝ ﻟﻪ ﺑﺄﻥ ﻳُﺪﺧ ﹶﻞ ﰲ ﻓﻴﻬﺎ ﺣُﻤﱠﺎﺽ ﺃﺗ ُﺮﺝّ ﻭﻳﻄﺒﻖ ﳊﻴُﻬﺎ ﺍﻷﻋﻠﻰ َﻋﻠﹶﻰ ﺍﻷﺳﻔﻞ ﻓﻼ ﺗﻘﺘﻞ ﹺﺑ َﻌﻀّﺘﻬﺎ‬
‫ﺃﻳﺎﻣﹰﺎ ﺻﺎﳊﺔ ﻭﺍ ِﳌﻐْﻨﺎﻃﻴﺲ ﺍﳉﹶﺎﺫﺏ ﻟﻠﺤﺪﻳﺪ ﺇﺫﺍ ُﺣﻚﱠ ﻋﻠﻴﻪ ﺍﻟﺜﱡﻮﻡ ﱂ ﳚﺬﺏ ﺍﳊﺪﻳﺪ ‪.‬‬

‫ﺧﺼﺎﺋﺺ ﺍﻷﻓﻌﻰ‬

‫ﻭﺍﻷﻓﻌﻰ ﻻ ﺗﺪﻭ ُﺭ ﻋﻴﻨُﻬﺎ ﰲ ﺭﺃﺳﻬﺎ ﻭﻫﻲ ﺗﻠﺪ ﻭﺗﺒﻴﺾ ﻭﺫﻟﻚ ﺃﻬﻧﺎ ﺇﺫﺍ ﹶﻃﺮﱠﻗﺖ ﺑﺒﻴﻀﻬﺎ ﲢﻄﹼ َﻢ ﰲ ﺟﻮﻓﻬﺎ ﻓﺘﺮﻣﻲ‬
‫ﺑﻔﺮﺍﺧِﻬﺎ ﺃﻭﻻﺩﹰﺍ ﺣﱴ ﻛﺄﻬﻧﺎ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﺍﻟﺬﻱ ﻳﻠﺪ ﺣﻴﻮﺍﻧﹰﺎ ﻣﺜﻠﹶﻪ ﻭﰲ ﺍﻷﻓﺎﻋﻲ ﻣﻦ ﺍﻟﻌﺠَﺐ ﺃﻬﻧﺎ ُﺗﺬﺑﺢ ﺣﱴ ﻳُﻔﺮَﻯ‬
‫ﻱ ﻓﻘﺒﺾ ﻋﻠﻰ َﺧ َﺮﺯَﺓ ﻋﻨﻘﻬﺎ ﻓﻘﻠﺖ ﻟﻪ ‪ :‬ﺍﻗﺒﻀﻬﺎ ﻣﻦ‬‫ﺕ ﺍﳊﺎﻭ َ‬‫ﻣﻨﻬﺎ ﻛ ﱡﻞ ﻭﺩَﺝ ﻓﺘﺒﻘﻰ ﻛﺬﻟﻚ ﺃﻳﱠﺎﻣًﺎ ﻻ ﲤﻮﺕ ﻭَﺃﻣﺮ ُ‬
‫ﺢ ﻏﲑَﻫﺎ ﻣﻦ‬
‫ﺕ ﻣﻴّﺘﺔ ﻭﺯﻋﻢ ﺃﻧّﻪ ﻗﺪ ﺫﺑ َ‬
‫ﺢ ﺑﻴﻨﻬﺎ ﺑﻘﺪﺭ َﺳﻢﱢ ﺍﻹﺑﺮﺓ ﺣﺘﱠﻰ َﺑ َﺮ َﺩ ْ‬
‫ﳋ َﺮﺯَﺓ ﺍﻟﱵ ﺗﻠﻴﻬﺎ ﻗﺒﻀﹰﺎ ﺭﻓﻴﻘﹰﺎ ﻓﻤﺎ ﹶﻓَﺘ َ‬
‫ﺍﹶ‬
‫ﻉ ﻣﻦ‬
‫ﳋﺮَﺯﺓ ﻋَﻠﹶﻰ ﻣﺜﺎ ﹺﻝ ﻣﺎ ﺻﻨﻊ ﺑﺎﻷﻓﻌﻰ ﻓﻤﺎﺗﺖ ﺑﺄﺳﺮ َ‬ ‫ﺼ ﹶﻞ ﺗﻠﻚ ﺍ ﹶ‬
‫ﺖ ﻋﻠﻰ ﺷﺒﻴ ٍﻪ ﺑﺬﻟﻚ ﰒﱠ ﺇﻧﻪ ﹶﻓ َ‬ ‫ﺕ ﻓﻌﺎ َﺷ ْ‬
‫ﳊﻴﱠﺎ ِ‬‫ﺍﹶ‬
‫ﺍﻟﻄﱠﺮْﻑ ‪.‬‬

‫ﺡ ﺍﻟﺒﺪﻥ ﻟﻴﺲ ﺑﹺﺬِﻱ ﺃﻳ ٍﺪ ﻭﻻ ﺃ ْﺭﺟُﻞ ﻓﺈﻧﱠﻪ ﻳﻜﻮﻥ ﺷﺪﻳ َﺪ ﺍﻟﺒﺪﻥ ﻛﺎﻟﺴﱠﻤﻜﺔ‬

‫ﻗﻮﺓ ﺑﺪﻥ ﺍﳌﻤﺴﻮﺡ ﻭﻛ ﱡﻞ ﺷﻲ ٍﺀ ﳑﺴﻮ ﹺ‬
‫ﻭﺍﳊﻴﱠﺔ ﺣﺪﻳﺚ ﰲ ﺳﻢ ﺍﻷﻓﻌﻰ ﻭﺯﻋﻢ ﺃﲪﺪ ﺑﻦ ﻏﺎﻟﺐ ﻗﺎﻝ ‪ :‬ﺑﺎﻋﲏ َﺣﻮّﺍﺀٌ ﺛﻼﺛﲔ ﺃﻓﻌﻰ ﺑﺪﻳﻨﺎﺭﻳﻦ ﻭﺃﻫﺪﻱ ﺇﱄﱠ ﲬﺴﹰﺎ‬
‫ﺍﺻﻄﺎﺩﻫﺎ ﻣﻦ ﻗﹸﺒﺎﻟﺔ ﺍﻟﻘﻠﺐ ﰲ ﺗﻠﻚ ﺍﻟﺼﺤﺎﺭﻯ ﻋﻠﻰ ﺷﺎﻃ ِﺊ ﺩﺟﻠﺔ ﻗﺎﻝ ‪ :‬ﻭﺃ َﺭﺩْﻬﺗﺎ ﻟﻠﺘﱢﺮﻳﺎﻕ ﻗﺎﻝ ‪ :‬ﻓﻘﺎﻝ ﱄ ﺣﲔ‬
‫ﺟﺎﺀﱐ ﻬﺑﺎ ‪ :‬ﻗﻞ ﱄ ‪ :‬ﻣَﻦ ﻳﻌﺎﳉﻬﺎ ﻗﺎﻝ ‪ :‬ﻓﻘﻠﺖ ﻟﻪ ‪ :‬ﻓﻼﻥ ﺍﻟﺼﻴﺪﻻﱐﹼ ﻓﻘﺎﻝ ‪ :‬ﻟﻴﺲ ﻋﻦ ﻫﺬﺍ ﺳﺄﻟﺘﻚ ﻗﻞ ﱄ ‪ :‬ﻣﻦ‬
‫ﱐ ﺑﻌﻴﻨﻪ ﻗﺎﻝ ‪ :‬ﺃﺧﺎﻑ ﺃﻥ ﻳﻜﻮﻥ ﻣﻐﺮﻭﺭﹰﺍ ﻣﻦ ﻧﻔﺴﻪ ﺇﻧﱠﻪ ﻭﺍﻟﻠﹼﻪ ﺇﻥ‬ ‫ﻳﺬﲝﻬﺎ ﻭﻳﺴﻠﹸﺨﻬﺎ ﻗﺎﻝ ‪ :‬ﻗﻠﺖ ‪ :‬ﻫﺬﺍ ﺍﻟﺼﻴﺪﻻ ﱡ‬
‫ﻉ ﻣﻦ ﺍﻟﱪﻕ ﻓﺈﻥ ﻛﺎﻥ ﻻ ﳛﺴﻦ‬
‫ﺃﺧﻄﹶﺄ ﻣﻮﺿﻊ ﺍﳌﻔﺼِﻞ ﻣﻦ ﻗﻔﺎ ُﻩ ﻭﺣﺮﻛﺘُﻪ ﺃﺳﺮ ُ‬

‫ﺢ ﺑَﻌ َﺪ ﻫَﺎ ﹶﺃﺑَﺪﹰﺍ ﻭﻟﻜﲏ َﺳﹶﺄَﺗ ﹶﻄ ﻮﱠﻉُ ﻟﻚ ﹺﺑﹶﺄ ﹾﻥ ﺃﻋﻤﻞ ﺫﻟﻚ ﺑﲔ ﻳﺪﻳﻪ ﻗﺎﻝ ‪:‬‬
‫ﻭﻻ ﻳﺪﺭﻱ ﻛﻴﻒ ﻳﺘﻐﻔﻠﻪ ﻓﻴﻨ ﹸﻘﺮُﻩ َﻧ ﹾﻘ َﺮ ﹰﺓ ﹶﻟ ْﻢ ُﻳ ﹾﻔ ِﻠ ْ‬
‫ﻑ ﰒﱠ ﻳﺬﲝﻬﺎ ﻓﺈﺫﺍ ﺫﲝﻬﺎ‬
‫ﳉ ﻮْﻧﺔ ﹶﻓﻴُ ْﻐ ِﻔﻞﹸ ﺍﻟﻮﺍﺣﺪﹶﺓ ﻓﻴﻘﺒﹺﺾ ﻋﻠﻰ ﻗﻔﺎﻫﺎ ﺑﺄﺳﺮﻉ ﻣﻦ ﺍﻟﻄﱠ ْﺮ ِ‬ ‫ﻓﺒﻌﺜﺖ ﺇﻟﻴﻪ ﻭﻛﺎﻥ ﺭﺃﺳﻪ ﺇﱃ ﺍ ﹶ‬
‫ﺳﺎﻝ ﻣﻦ ﺃﻓﻮﺍﻫﻬﺎ ﻟﹸﻌﺎ ﺏٌ ﺃﺑﻴﺾ ﻓﻴﻘﻮﻝ ‪ :‬ﻫﺬﺍ ﻫﻮ ﺍﻟﺴﻢ ﺍﻟﺬﻱ ﻳﻘﺘُﻞ ﻗﺎﻝ ‪ :‬ﻓﺠﺎﻟﺖ ﻳﺪُﻩ َﺟ ﻮْﻟ ﹰﺔ ﻭﻗﻄﺮﺕ ﻣﻦ ﺫﻟﻚ‬
 ‫ﺺ ﺍﻟﺼﻴﺪﻻﱐﱢ ﻗﺎﻝ ‪ :‬ﻓﹶﺘَﻔﹶﺸﱠﻰ ﺫﻟﻚ ﺍﻟﻘﺎﻃ ُﺮ ﺣﺘﱠﻰ ﺻﺎﺭ ﰲ ﻗﺪﺭ ﺍﻟﺪﱢﺭﻫﻢ ﺍﻟﻌﻈﻴﻢ ﰒ‬
‫ﺍﻟﻠﱡﻌﺎﺏ ﻗﻄﺮﺓﹲ َﻋﻠﹶﻰ ﻃﺮَﻑ ﻗﻤﻴ ﹺ‬
‫ﺇﻥﹼ ﺍﳊ ﻮّﺍﺀ ﺍﻣَﺘﺤَﻦ ﺫﻟﻚ ﺍﳌﻮﺿﻊ ﻓﺘﻬﺎﻓﺖ‬

‫ﰲ ﻳﺪﻩ ﻭﺑﻘﻴﺖ ﺍﻷﻓﺎﻋﻲ ﻣُ ﹶﺬﺑﱠﺤﺔ ﲡﻮﻝ ﰲ ﺍﻟﻄﺴﺖ ﻭﻳﻜﺪﻡ ﺑﻌﻀُﻬﺎ ﺑﻌﻀﹰﺎ ﺣﱴ ﺃﻣﺴﻴﻨﺎ ﻗﺎﻝ ‪ :‬ﻭﺑﻜﺮﺕ ﻋﻠﻰ ﺃﰊ‬
‫ﺭﺟﺎﺀ ﺇﱃ ﺑﺎﺏ ﺍﳉِﺴﺮ ﺃ َﺣﺪﱢﺛﻪ ﺑﺎﳊﺪﻳﺚ ﻓﻘﺎﻝ ﱄ ﻭﺩِﺩْﺕ ﺃﻧﱢﻲ ﺭﺃﻳﺖ (‬
‫ﻣﻮﺿﻊ ﺍﻟﻘﻄﹾﺮﺓ ﻣﻦ ﻗﻤﻴﺺ ﺍﻟﺼﱠﻴﺪﻻﱐ ﻗﺎﻝ ‪ :‬ﻓﻮﺍﻟﻠﹼﻪ ﻣﺎ ﹺﺭ ْﻣﺖُ ﺣَﺘﱠﻰ ﻣﺮﱠ ﻣَﻌﻲ ﺇﱃ ﺍﻟﺼﱠﻴﺪَﻻﱐﱢ ﻓﹶﺄ َﺭ ْﻳﺘُﻪ ﻣﻮﺿﻌَﻪ‬
‫ﺏ ﺍﻷَﻓﺎﻋﻲ ﻻ ﻳَﻌ َﻤﻞﹸ ﰲ ﺍﻟﺪﱠﻡ ﺇﻻﱠ ﺃﻥﹼ ﹶﺃ ْﺣ َﻤ َﺪ ﺍﺑ َﻦ ﺍﳌﺜﻨﱠﻰ ﺯﻋﻢ ﺃﻥﹼ ﻣﻦ ﺍﻷﻓﺎﻋﻲ ﺟﻨﺴﹰﺎ ﻻ‬
‫ﻭﺃﺻﺤﺎُﺑﻨَﺎ ﻳﺰﻋﻤﻮﻥ ﺃﻥﱠ ﻟﻌﺎ َ‬
‫ﲔ ﺍﻷﺷﻴﺎﺀ ﻭﻻ ﺃﺩﺭﻱ ﹶﺃﻱﱡ ﺍﳋﱪﻳﻦ ﺃﺑﻌﺪ ‪ :‬ﺃﺧَﺒﺮُ ﺍﺑﻦ ﻏﺎﻟﺐ ﰲ ﺗﻔﺴﻴﺦ ﺍﻟﺜﱠﻮﺏ ﺃﻭ ﺧﱪ ﺍﺑﻦ‬ ‫ﻳُﻀﺮﱡ ﺍﻟﻔﺮﺍﺭﻳﺞ ﻣﻦ ﺑ ﹺ‬
‫ﺝ ﻋَﻠﹶﻰ ﺍﻷَﻓﻌﻰ ﻣﺎ ﺗﻀﻲﺀ ﻋﻴﻨﻪ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻭﺯﻋﻢ ﳏﻤﺪ ﺑﻦ ﺍﳉﻬﻢ ﺃﻥﹼ ﺍﻟﻌﻴﻮﻥ ﺍﻟﱵ ﺗﻀﻲﺀ‬ ‫ﺍﳌﺜﲎ ﰲ ﺳﻼﻣﺔ ﺍﻟ ﹶﻔﺮﱡﻭ ﹺ‬
‫ﺾ ﻣﻦ ﳚﻠﺐ‬‫ﲑ ﻭﺍﻷﻓﺎﻋﻲ ﻓﺒﻴﻨﺎ ﳓ ُﻦ ﻋﻨﺪَﻩ ﺇ ﹾﺫ ﺩﺧﻞ ﻋﻠﻴﻪ ﺑﻌ ُ‬‫ﺢ ﻋﻴُﻮ ﹸﻥ ﺍﻷﺳْﺪ ﻭﺍﻟﻨﻤﻮ ﹺﺭ ﻭﺍﻟﺴﱠﻨﺎﻧ ﹺ‬ ‫ﺑﺎﻟﻠﻴﻞ ﻛﺄﹶﻬﻧﺎ ﻣﺼﺎﺑﻴ ُ‬
‫ﺍﻷﻓﺎﻋﻲ ﻣﻦ ﺳِﺠﺴْﺘﺎﻥ ﻭَﻳ ْﻌ َﻤﻞﹸ ﺍﻟﺘﱢﺮﻳﺎﻗﺎﺕ ﻭﻳﺒﻴﻌﻬﺎ ﺃﺣﻴﺎ ًﺀ ﻭﻣﻘﺘﻮﻟﺔ ﻓﻘﺎﻝ ﻟﻪ ‪ :‬ﺣَﺪﱢﺛﻬﻢ ﺑﺎﻟﺬﻱ ﺣَﺪﱠﺛﺘﲏ ﺑﻪ ﻣﻦ ﻋﲔ‬
‫ﺖ ﺭﺅﻭﺱ ﺃﻓﹶﺎﻉ‬ ‫ﺖ ﲨﻌ ُ‬‫ﺖ ﰲ َﻣ ْﻨ ﹺﺰﻟِﻲ ﻧﺎﺋﻤﹰﺎ ﰲ ﻇﻠﻤﺔ ﻭﻗﺪ ﻛﻨ ُ‬ ‫ﺍﻷﻓﻌَﻰ ﻗﺎﻝ ‪َ :‬ﻧﻌَﻢ ﻛﻨ ُ‬

‫ﺖ ﻋَﻴﲏ ﲡﹶﺎ َﻩ ﺍﻟﺴﱠﺮﻳ ﹺﺮ ﰲ ﺍﻟﻈﻠﻤ ِﺔ ﻓﺮﺃﻳﺖ ﺿﻴﺎ ًﺀ‬

‫ﺤ ُ‬
‫ﺖ ﲢﺖ ﺍﻟﺴﱠﺮﻳﺮ ﺭﺃﺳﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻓﻔﺘ ْ‬
‫ﻛﻦﱠ ﻋﻨﺪﻱ ﻷﺭﻣ َﻲ ﻬﺑﺎ ﻭﺃﻏﻔﻠ ُ‬
‫ﺖ ﻧﻔﺴﻲ ﰲ ﺃﻟﻮﺍ ٍﻥ ﻣﻦ ﺍﳌﻌﺎﱐ‬ ‫ﺾ ﺃﻭﻻ ِﺀ ﺍﻟﺴﱠﻌﺎﱃ ﻭﺫﻫَﺒ ْ‬ ‫ﲔ ﻏﻮ ﹴﻝ ﺃﻭ ﺑﻌ ﹺ‬ ‫ﺇﻻﱠ ﺃﻧﱠﻪ ﺿﺌﻴ ﹲﻞ ﺿﻌﻴﻒٌ ﺭﻗﻴﻖ ﻓﻘﻠﺖ ‪ :‬ﻋ ُ‬
‫ﺕ‬
‫ﺱ ﺃﻓﻌﻰ ﻓﺄﻃﻔﺄ ُ‬‫ﺤَﺘﻪُ ﺇﻻﱠ ﺭﺃ َ‬
‫ﺕ ﺍﳌﺼﺒﺎﺡ ﻣﻌﻲ ﻭﻣﻀﻴﺖ ﳓ َﻮ ﺍﻟﺴﺮﻳﺮ ﻓﻠﻢ ﺃﹶﺟ ْﺪ َﺗ ْ‬ ‫ﻓﻘﻤﺖ ﻓﻘ َﺪﺣْﺖ ﻧﺎﺭﹰﺍ ﻭﺃﺧﺬ ُ‬
‫ﺖ ﺫﻟﻚ‬‫ﺖ ﻓﺼَﻨﻌﺖُ ﻛﺼﻨﻴﻌﻲ ﺍﻷ ﻭﱠﻝ ﺣﱴ ﻓﻌﻠ ُ‬ ‫ﻀ ُ‬‫ﺖ ﻋﻴﲏ ﻓﺈﺫﺍ ﺫﻟﻚ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﺣﺎﻟﻪ ﻓﻨﻬ ْ‬ ‫ﺤ ُ‬
‫ﺖ ﻭﻓﺘ ْ‬
‫ﺍﻟﺴﱢﺮﺍﺝ ﻭﳕ ُ‬
‫ﺖ ﺇﱃ‬
‫ﺕ ﺍﻟﺴﱢﺮﺍﺝ ﰒﹼ ﺭﺟ ْﻌ ُ‬
‫ﺱ ﺃﻓﻌﻰ ﻓﻠﻮ ﳓﱠﻴَﺘُﻪ ﻓﻨﺤﱠﻴﺘُﻪ ﻭﺃﻃﻔﺄ ُ‬ ‫ﻣِﺮﺍﺭﹰﺍ ﻗﺎﻝ ‪ :‬ﻓﻘﻠﺖ ﺁﺧﺮ ﻣﺮﱠﺓ ‪ :‬ﻣﺎ ﺃﺭﻯ ﺷﻴﺌﹰﺎ ﺇﻻﱠ ﺭﺃ َ‬
‫ﺖ ﻋﻦ ﺫﻟﻚ ﻓﺈﺫﺍ ﺍﻷﻣ ُﺮ َﺣﻖﱞ ﻭﺇﺫﺍ ﻫﻮ‬ ‫ﻣﻨﺎﻣﻲ ﻓﻔﺘﺤْﺖ ﻋﻴﲏ ﻓﻠﻢ ﺃ َﺭ ﺍﻟﻀﱠﻮﺀ ﻓﻌﻠﻤﺖ ﺃﻧﱠﻪ ﻣﻦ ﻋﲔ ﺍﻷﻓﻌﻰ ﰒﱠ ﺳﺄﻟ ُ‬
‫ﻣﺸﻬﻮﺭٌ ﰲ ﺃﻫﻞ ﻫﺬﻩ‬
‫ﺾ ﺍﻟﺮﱠﺟ ﹸﻞ ﺍﻟﺸﺪﻳ ُﺪ ﺍﻷﺳْﺮﹺ ﻭﺍﻟ ﹸﻘ ﻮﱠِﺓ ﺍﻟﻘﺒﻀ ﹶﺔ ﻋﻠﻰ ﻗﻔﺎ ﺍﳊﻴﱠﺔ ﻓﺘﻠﺘﻒﱡ ﻋﻠﻴﻪ‬
‫ﻋﻠﺔ ﻗﻮﺓ ﺑﺪﻥ ﺍﳊﻴﺔ ﻗﺎﻝ ‪ :‬ﻭﺭﺑﱠﻤَﺎ ﻗﺒ َ‬
‫ﺖ‬
‫ﺕ ﻭﺗﺴﺒﻖ ﻭﻟﻴﺴ ْ‬ ‫ﳊﻀْﺮ ﺃﻭ ﻋﻨﺪ ﻫﺮﺑﹺﻬﺎ ﺣﺘﱠﻰ ﺗﻔﻮ َ‬ ‫ﻒ ﺍﻟﺮﱠﺟ ﹺﻞ ﺍﻟﺸﺪﻳ ِﺪ ﺍ ﹸ‬
‫ﻓﺘﺼﺮ ُﻋ ُﻪ ﻭﰲ ﺻُﻌﻮﺩِﻫﺎ ﻭﰲ ﺳﻌﻴﻬﺎ ﺧﻠ َ‬
‫ﺕ ﻗﻮﺍﺋِﻢ ﻭﺇﳕﺎ‬
‫ﺑﺬﺍ ِ‬

‫ﻁ ﻗﹸ ﻮﱠ ِﺓ ﺑﺪﻬﻧﺎ‬
‫ﺕ ﻧﻔﺴﻬﺎ ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺇﻓﺮﺍ ِ‬ ‫ﺏ َﻋﻠﹶﻰ ﺑﻄﻨﻬﺎ ﻭﰲ ﺗﺪﺍﻓﹸ ﹺﻊ ﺃﺟﺰﺍﺋِﻬﺎ ﻭﺗَﻌﺎﻭﻬﻧﺎ ﻭﰲ َﺣ َﺮ ﹶﻛِﺔ ﺍﻟﻜﻞﱢ ﻣﻦ ﺫﺍ ِ‬
‫ﺗﻨﺴﺎ ُ‬
‫ﻭﻣﻦ ﺫﻟﻚ ﺃﻬﻧﺎ ﻻ ﲤﻀَﻎ ﻭﺇﳕﺎ ﺗﺒﺘﻠﻊ ﻓﺮﺑﱠﻤﺎ ﻛﺎﻥ ﰲ ﺍﻟﺒَﻀْﻌﺔ ﺃﻭ ﰲ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﺍﺑﺘﻠ َﻌﺘْﻪ ﻋَﻈﹾﻢٌ ﻓﺘﺄﰐ ﹺﺟ ﹾﺬ َﻡ ﺷﺠﺮ ٍﺓ ﺃﻭ‬
‫ﲑ ﺭُﻓﹶﺎﺗﹰﺎ ﰒﱠ ﻳُﻘﻄ ُﻊ ﺫﻧﺒُﻬﺎ ﻓﻴﻨﺒﺖ ﰒﱠ‬
‫ﺼَ‬‫ﺣَﺠﺮﹰﺍ ﺷﺎﺧِﺼﹰﺎ ﻓﺘﻨﻄﻮﻱ ﻋﻠﻴﻪ ﺍﻧﻄﻮﺍ ًﺀ ﺷﺪﻳﺪﹰﺍ ﻓﻴﺘﺤﻄﱠﻢ ﺫﻟﻚ ﺍﻟﻌَﻈﹾﻢ ﺣَﺘﱠﻰ َﻳ ِ‬
‫ﺕ ﻣﺎﺋﻴﺔ‬ ‫ﺶ ﰲ ﺍﻟﱪﱢ َﺑ ْﻌ َﺪ ﺃﻥ ﻃﺎﻝ ﻣُﻜﺜﹾﻬﺎ ﰲ ﺍﳌﺎﺀ ﻭﺻﺎﺭ ْ‬ ‫ﺖ ﺑﺮّﻳﱠﺔ ﻭﺗﻌﻴ ُ‬
‫ﺶ ﰲ ﺍﳌﺎﺀ ﺇﻥ ﺻﺎﺭﺕ ﰲ ﺍﳌﺎﺀ ﺑَﻌﺪ ﺃ ﹾﻥ ﻛﺎَﻧ ْ‬ ‫ﺗﻌﻴ ُ‬
‫ﻗﺎﻝ ‪َ :‬ﻭ ﺇﻧﱠﻤَﺎ ﺃﺗﺘْﻬﺎ ﻫﺬﻩ ﺍﻟ ﹸﻘ ﻮﱠﺓ ﻭﺍﺷﺘﺪﱠﺕ ِﻓ ﹶﻘﺮُ ﻇﻬﺮﻫﺎ ﻫﺬﻩ ﺍﻟﺸﱢﺪﱠﹶﺓ ﻟﻜﺜﺮ ِﺓ ﺃﺿﻼﻋِﻬﺎ ﻭﺫﻟﻚ ﺃﻥﱠ ﳍﺎ ﻣﻦ ﺍﻷﺿﻼﻉ‬
‫ﻒ ﺃﻧﻔﻬﺎ‬
‫ﺕ َﺣ ْﺘ َ‬‫ﻋﺪ َﺩ ﺃﻳﱠﺎ ﹺﻡ ﺍﻟﺸﱠﻬﺮ ﻭﻫﻲ ﻣﻊ ﺫﻟﻚ ﺃﻃﻮ ﹸﻝ ﺍﳊﻴﻮﺍﻥ ﻋﻤﺮﹰﺍ ﻣﻮﺕ ﺍﳊﻴﺔ ﻭﻳﺰﻋﻤﻮﻥ ﺃﻥﱠ ﺍﳊﻴﱠﺔ ﻻ ﲤﻮ ُ‬
‫ﻉ ﻣﻦ َﺣﻴﱠ ٍﺔ ﻷﻧﱠﻬﺎ ﺇﻥ‬
‫ﱪ ﻋَﻠﹶﻰ ﺟﻮ ﹴ‬
‫ﺽ َﻳ ْﻌ ﹺﺮﺽُ ﻟﹶﻬﺎ ﻭﻣﻊ ﺫﻟﻚ ﻓﺈﻧﻪ ﻟﻴﺲ ﰲ ﺍﳊﻴﻮﺍﻥ ﺷﻲﺀٌ ﻫُ َﻮ ﺃﺻ ُ‬
‫ﺕ ﹺﺑ َﻌ َﺮ ﹴ‬
‫ﻭﺇﻧﱠﻤَﺎ ﲤﻮ ُ‬
 ‫ﻂ ﺻﺨ ﹴﺮ ﻓﺘﺘﺒﱠﻌُﻮﺍ ﻣﻮﺿ َﻊ َﻣ ْﺪ َﺧﻠﹶﻬﺎ ﺑﻮِﺗ ٍﺪ ﺃﻭ ﲝﺠﺮ ﰒﹼ ﻫﺪﻣﻮﺍ ﻫﺬﺍ ﺍﳊﺎﺋﻂ ﻭﺟﺪُﻭﻫﺎ‬
‫ﺖ ﰲ ﺣﺎﺋ ٍ‬
‫ﺖ ﺷَﺎﺑﱠ ﹰﺔ ﹶﻓ َﺪ َﺧﹶﻠ ْ‬
‫ﻛﺎَﻧ ْ‬
‫ﻫﻨَﺎﻙ ﻣﻨﻄ ﻮﹺﻳﺔ‬

‫ﺖ ﺻﻐُﺮﺕ ﰲ ﺑﺪﻬﻧﺎ ﻭﺃﻗَﻨ َﻌﻬَﺎ ﺍﻟﻨﱠﺴِﻴﻢ ﻭﱂ ﺗﺸَﺘ ِﻪ ﺍﻟﻄﻌﻢ‬

‫ﻭﻫﻲ ﺣَﻴّﺔﹲ ﻓﺎﻟﺸّﺎﺑ ﹸﺔ ﺗُﺬﻛﺮ ﺑﹺﺎﻟﺼﱠﺒْﺮ ﻋﻨﺪ ﻫﺬﻩ ﺍﻟﻌﻠﱠﺔ ﻓﺈﻥ َﻫ ﹺﺮ َﻣ ْ‬
‫ﺶ ﺃﻋﻤَﻰ ﺃﺻﻢّْ ( )‬
‫ﺚ ﻟﻪ ﻣﻦ ﺑﻌﺾ ﺃﻋﺮﺍﺽ ﺍﻟﻠﱠﻤَﻢ ْ ** ﻟﹸ َﻤﻴْ َﻤ ﹰﺔ ﻣﻦ َﺣَﻨ ﹴ‬ ‫ﻭﻗﺪ ﻗﹶﺎ ﹶﻝ ﺍﻟﺸﺎﻋ ُﺮ ‪ :‬ﻭ ﻫُ َﻮ ﺟَﺎﻫﻠﻲﱞ ‪ ) :‬ﻓﺎ ْﺑ َﻌ ﹾ‬
‫ﻉ َﺷﻢّْ ( ﻭﻫﺬﺍ ﺍﻟﻘﻮ ﹸﻝ ﳍﺬﺍ ﺍﳌﻌﲎ ﻭﰲ ﻫﺬﺍ ﺍﻟﻮﺟﻪ‬ ‫ﺼ َﺪ ِﻣ ْﻨﻪُ ﺍﳉﹸﻮ ُ‬
‫ﺵ ﺣﱴ ﻫُ َﻮ ﻻ ﻳَﻤﺸﻲ ﺑﺪﻡّْ ** ﻓ ﹸﻜﻠﱠﻤَﺎ ﹶﺃ ﹾﻗ َ‬ ‫ﹶﻗ ْﺪ ﻋﺎ َ‬
‫ﺼ ْﺮ (‬‫ﺻﻞﹼ ﺻﻔﹰﺎ ﻣﺎ ﻳﻨﻄﹶﻮﻱ ﻣﻦ ﺍﻟ ِﻘ َ‬ ‫ﺕ ﻣﻦ ﺍﻟ ِﻜَﺒ ْﺮ ** ِ‬ ‫ﻳﻘﹸﻮﻝ ﺍﻟﺸﺎ ِﻋﺮُ ‪ ) :‬ﺩﺍﻫﻴﺔ ﹶﻗ ْﺪ ﺻ ُﻐ َﺮ ْ‬

‫ﺻ ْﺒﺮُ ﺍﳊﻴﺔ ﻋﻠﻰ‬

‫ﺥ َ‬
‫ﻕ ﻗﺪ ﺫﻫﺒﺖ ﺑﻪ ﺍﻟﻔِﻜ ْﺮ ( ﺟَﺎﺀ ﻬﺑَﺎ ﺍﻟﻄﻮﻓﺎﻥ ﺃﻳﱠﺎ َﻡ َﺯ َ‬
‫ﻕ ﻣﻦ ﻏﲑ َﺧﻔﹶﺮ ** ﻛﻤﻄﺮ ﹴ‬
‫) ﻃﻮﻳﻠﺔ ﺍﻹﻃﺮﺍ ﹺ‬
‫ﺖ َﻣ ْﻮﺻُﻮ ﹶﻓﹰﺔ ﺑﺎﻟﺸﱠ َﺮ ِﻩ ﻭﺍﻟﻨﱠﻬَﻢ ﻭﺳﺮ َﻋ ِﺔ ﺍﻻﺑﺘﻼﻉ ﻓﻠﻬﺎ ﰲ ﺍﻟﺼّﱪ ﰲ ﺃﻳﱠﺎ ﹺﻡ‬
‫ﹶﻓ ﹾﻘ ِﺪ ﺍﻟ ﱡﻄﻌْﻢ ﻭﻣﻦ ﺃﻋﺎﺟﻴﺒﻬَﺎ ﺃﻬﻧﺎ ﻭﺇﻥ ﻛﺎَﻧ ْ‬
‫ﺍﻟﺸﱢﺘﺎﺀ ﻣﺎ ﻟﻴﺲ ﻟﻠﺰّ ﻫِﻴ ِﺪ ﰒﱠ ﻫﻲ َﺑ ْﻌﺪُ ﳑﱠﺎ ﻳﺼﲑ ﻬﺑﺎ ﺍﳊﺎ ﹸﻝ ﺇﱃ ﺃﻥ ﺗﺴﺘﻐﹺﻨ َﻲ ﻋﻦ ﺍﻟ ﱡﻄﻌﻢ‬

‫ﺍﻟﻨﻤﺲ ﻭﺍﻟﺜﻌﺎﺑﲔ‬

‫ﰒﹼ ﹶﻗ ْﺪ ﻳﺰﻋﻤُﻮﻥ ﺃﻥﱠ ﲟﺼ َﺮ ﺩﻭ ْﻳﺒﱠﹰﺔ ﻳﻘﺎﻝ ﳍﺎ ﺍﻟﻨﻤﺲ ﻳﺘﱠﺨﺬ ﻫَﺎ ﺍﻟﻨﺎﻃﻮﺭ ﺇﺫﺍ ﺍﺷﺘﺪّ ﺧﻮﻓﻪ ِﻣ َﻦ ﺍﻟﺜﹼﻌَﺎﺑﲔ ﻷﻥﱠ ﻫﺬﻩ ﺍﻟﺪﱠﺍﺑ ﹶﺔ‬
‫ﺾ ﻭﺗﻨﻀﻢﱡ‬
‫ﺗﻨﻘﺒ ُ‬

‫ﺕ ﺑَﻨﻔﹶﺴﻬﺎ‬
‫ﺕ ﻭﺃﺧ ﹶﺬ ْ‬
‫ﺗَﺘﻀَﺎ َﺀﻝﹸ ﻭﺗﺴﺘﺪﻕّ ﺣﺘّﻰ ﻛﺄﹶﻬﻧﺎ ﹸﻗ َﺪ ْﻳﺪَﺓ ﺃﻭ ﻗﻄﻌﺔﹸ ﺣﺒْﻞ ﻓﺈﺫﺍ ﻋﻀﱠﻬﺎ ﺍﻟﺜﱡﻌﺒﺎﻥ ﻭﺍﻧﻄﻮﻯ ﻋﻠﻴﻬﺎ ﺯﻓﹶﺮ ْ‬
‫ﻭ َﺯﺧَﺮﺕ ﺟﻮﻓﹶﻬﺎ ﻓﺎﻧﺘﻔﺦ ﻓﺘﻔﻌﻞ ﺫﻟﻚ ﻭﻗﺪ ﺍﻧﻄﻮﻯ ﻋﻠﻴﻬﺎ ﻓﺘﻘﻄﻌﻪ ِﻗﻄﹶﻌﹰﺎ ﻣﻦ ِﺷﺪِّﺓ ﺍﻟﺰﱠﺧْﺮﺓ ﻭﻫﺬﺍ ﻣﻦ ﺃﻋﺠﺐ‬
‫ﺍﻷﺣﺎﺩﻳﺚ‬

‫ﺍﻟﻘﻮﺍﺗﻞ ﻣﻦ ﺍﳊﻴﺎﺕ‬

‫ﺠﻊُ ﻓﻴﻬﺎ ﺭُﻗﻴﺔﹲ ﻭﻻ ﺣِﻴﻠﺔ ﻛﺎﻟﺜﻌﺒﺎﻥ ﻭﺍﻷﻓﻌﻰ ﻭﺍﳍﻨﺪﻳﱠﺔ‬ ‫ﺱ ﻻ ﻳﻨ َ‬

‫ﲔ ﺇﺣﺪَﻯ ﺍﻟﻘﻮﺍﺗ ﹺﻞ ﻭﻳﺰﻋُﻤﻮﻥ ﺃﻬﻧﺎ ﺛﻼﺛ ﹸﺔ ﺃﺟﻨﺎ ﹴ‬ ‫ﻭﺍﻟﺜﱠﻌﺎﺑ ُ‬
‫ﻭﻳﻘﺎﻝ ‪ :‬ﺇﻥﱠ ﻣﺎ ﺳِﻮﺍﻫﺎ ﻓﺈﳕﺎ ﻳﻘُﺘ ﹸﻞ ﻣﻊ ﻣﺎ ﻳُﻤﺪﱡﻫﺎ ﻣﻦ ﺍﻟﻔﺰَﻉ ﻓﻘﺪ ﻳﻔﻌﻞ ﺍﻟ ﹶﻔﺰَﻉ ﻭ ْﺣﺪَﻩ ﻓﻜﻴﻒ ﺇﺫﺍ ﻗﺎﺭ ﹶﻥ ُﺳﻤﱠﻬَﺎ‬
‫ﺽ‪.‬‬‫ﻭ ُﺳﻤﱡﻬَﺎ ﺇ ﹾﻥ ﱂ ﻳﻘُﺘ ﹾﻞ ﺃﻣ َﺮ َ‬

‫ﺖ ﺷﺠﺮ ٍﺓ ﻓﺘﺪﻟﱠﺖ ﻋﻠﻴﻪ ﺣﻴﱠﺔﹲ ﻣﻨﻬﺎ ﻓﻌﻀﱠﺖ ﺭﺃﺳَﻪ ﻓﺎﻧﺘﺒﻪ‬

‫ﻼ ﻗﺎﻝ ﲢ َ‬
‫ﻣﺎ ﻳﻔﻌﻞ ﺍﻟﻔﺰﻉ ﰲ ﺍﳌﺴﻤﻮﻡ ﻭﻳﺰﻋﻤﻮﻥ ﺃﻥﱠ ﺭﺟ ﹰ‬
‫ﺖ ﻓﻠﻢ َﻳ َﺮ ﺷﻴﺌﹰﺎ ﻓﻮﺿﻊ ﺭﺃﺳَﻪ ﻳﻨﺎ ُﻡ ﻭﺃﻗﺎﻡ ﻣﺪﱠ ﹰﺓ ﻃﻮﻳﻠﹰﺔ ﻻ ﻳﺮﻯ ﺑﺄﺳﹰﺎ ﻓﻘﺎﻝ ﻟﻪ َﺑ ْﻌﺾُ‬ ‫ﳏﻤﺮﱠ ﺍﻟ َﻮ ْﺟِﻪ ﻓﺤﻚﱠ ﺭﺃﺳَﻪ ﻭَﺗ ﹶﻠﻔﱠ َ‬
‫ﺖ ﺍﻟﺸﱠﺠﺮﺓ‬ ‫ﺖ ِﻣ ْﻦ ﺃﻱﱢ ﺷَﻲ ٍﺀ ﻛﺎﻥ ﺍﻧﺘﺒﺎﻫُﻚ ﲢ َ‬ ‫َﻣ ْﻦ ﻛﺎﻥ ﺭﺃﻯ ﺗﺪﻟﱢَﻴﻬَﺎ ﻋﻠﻴﻪ ﰒﹼ ﺗﻘ ﱡﻠﺼَﻬﺎ ﻋﻨﻪ ﻭﻫﺮﻭﺑَﻬﺎ ﻣﻨﻪ ‪ :‬ﻫﻞ ﻋﻠﻤ َ‬
‫ﺖ ﺭﺃﺳَﻚ ﻓﻠﻤﺎ ﺟﻠﺴﺖ ﻓﺰﻋﹰﺎ‬ ‫ﻗﺎﻝ ‪ :‬ﻻ ﻭﺍﻟﻠﹼﻪ ﻣﺎ ﻋﻠﻤﺖ ﻗﺎﻝ ‪ :‬ﺑﻠﻰ ﻓﺈﻥﱠ ﺍﳊﻴﱠ ﹶﺔ ﺍﻟﻔﹸﻼﻧﻴﱠﺔ ﻧﺰﻟﺖ ﻋﻠﻴﻚ ﺣﺘّﻰ ﻋﻀﱠ ْ‬
‫ﺏ‬
‫ﺖ ﻓﻴﻬﺎ َﻧ ﹾﻔﺴُﻪُ ﻭﻛﺄ ﹸﻬﻧ ْﻢ ﺗﻮّ ﻫُﻤﻮﺍ ﺃﻧﱠﻪ ﳌﺎ ﻓﺰﹺﻉ ﻭﺍﺿﻄ َﺮ َ‬
‫ﺥ ﺻﺮ َﺧ ﹰﺔ ﻛﺎَﻧ ْ‬
‫ﺻ َﺮ َ‬
‫ﺖ ﹶﻓﻔﹶﺰﻉ ﹶﻓ ْﺰ َﻋ ﹰﺔ ﻭ َ‬ ‫ﺖ ﻋﻨﻚ ﻭﺗﺮﺍﺟَﻌ ْ‬ ‫ﺗﻘﻠﱠﺼ ْ‬
‫ﲔ ﺗﻔﺘﱠﺤﺖ ﻣﻨﺎﻓﺴُﻪ ﺇﱃ ﻣﻮﺿﻊ ﺍﻟﺼﱠﻤﻴﻢ‬
‫ﻉ ِﺣ َ‬
‫ﻭﻗﺪ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﺴﻢﱡ ﻣﻐﻤﻮﺭﹰﺍ ﳑﻨﻮﻋﹰﺎ ﻓﺰﺍﻝ ﻣﺎﹺﻧﻌُﻪ ﻭﺃﻭﻏﻠﻪ ﺫﻟﻚ ﺍﻟ ﹶﻔ َﺰ ُ‬
 ‫ﺕ ﻋﻠﻴﻪ ﺃﺟﺰﺍﺅﻩ ﻭﺃﺧﻼﻃﹸﻪ ‪.‬‬
‫ﻍ ﻭﻋ ْﻤ ﹺﻖ ﺍﻟﺒﺪَﻥ ﻓﺎﳓﻞﱠ ﻣﻮﺿ ُﻊ ﺍﻟ َﻌﻘﹾﺪ ﺍﻟﺬﻱ ﺍﻧﻌﻘ َﺪ ْ‬
‫ﻭﺍﻟﺪﱢﻣﺎ ﹺ‬
‫ﻭﺃﻧﺸﺪ ﺍﻷﺻﻤﻌﻲﱡ ‪َ :‬ﻧﻜِﻴﺜﺔ ﺗﻨﻬﺸﻪ ﲟﻨﺒﺬ‬

‫ﱄ ﺍﳌﻦ ** ﻃ َﻖ ﺇﻥ ﺍﻟﻨﱠﻜِﻴﺜﺔ ﺍﻹ ﹾﻗﺤَﺎ ُﻡ (‬

‫ﺐ ﹶ‬
‫ﻭﺃﻧﺸ َﺪ ﻷﰊ ﺩُﺅﺍ ٍﺩ ﺍﻹﻳﺎﺩﻱﱢ ‪ ) :‬ﻓﺄﺗﺎﱐ َﺗ ﹾﻘﺤِﻴ ُﻢ ﹶﻛ ْﻌ ﹴ‬
‫ﺃﺛﺮ ﺍﻟﻔﺰﻉ ﰲ ﻓﻌﻞ ﺍﻟﺴﻢ ﻗﺎﻝ ‪ :‬ﻓﺎﻟﻔ َﺰﻉُ ﺇﻣّﺎ ﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﻳُﻮﺻِﻞ ﺍﻟﺴﻢﱠ ﺇﱃ ﺍﳌﹶﻘﺎﺗِﻞ ﻭﺇﻣﱠﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻴﻨﹰﺎ ﻟﻪ ﻛﺘﻌﺎﻭﻥ‬
‫ﺍﻟﺮﱠﺟُﻠﲔ ﻋﻠﻰ ﻧﺰﻉ ﻭﺗِﺪ ﻓﻬﻢ ﻻ ﳚﺰﻣﻮﻥ ﻋﻠﻰ ﺃﻥﹼ ﺍﳊﻴﱠﺔ ﻣﻦ ﺍﻟﻘﻮﺍﺗﻞ ﺍﻟﺒﺘّﺔ ﺇﻻﱠ ﺃ ﹾﻥ ﺗﻘﺘ ﹶﻞ ﺇﺫﺍ ﻋﻀﱠﺖ ﺍﻟﻨﺎِﺋ َﻢ ﻭﺍﳌﻐﺸﻲﱠ‬
‫ﺏ ﻋﻠﻴ ِﻪ ﺍﻷﺩﻭﻳﺔ ‪.‬‬‫ﻋﻠﻴﻪ ﻭﺍﻟﻄﻔ ﹶﻞ ﺍﻟﻐﺮﻳ َﺮ ﻭﺍﺠﻤﻟﻨﻮ ﹶﻥ ﺍﻟﺬﻱ ﻻ َﻳ ْﻌ ِﻘﻞﹸ ﻭﺣﺘّﻰ ﹶﲡﺮﱠ َ‬

‫ﺍﻟﺘﺮﻳﺎﻕ ﻭﺍﻧﻘﻼﺏ ﺍﻷﻓﻌﻰ‬

‫ﻭﻛﻨﺖ ﻳﻮﻣﹰﺎ ﻋﻨﺪ ﺃﰊ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﺩُﺅﺍﺩ ﻭﻛﺎﻥ ﻋﻨﺪﻩ َﺳﻠﹶﻤﻮﻳﻪ ﻭﺍﺑﻦ ﻣﺎﺳﻮﻳﻪ ﻭﲞﺘﻴﺸﻮﻉ ﺑﻦ ﺟﱪﻳﻞ ﻓﻘﺎﻝ‬
‫‪ :‬ﻫﻞ ﻳﻨﻔﻊ ﺍﻟﺘﱢﺮﻳﺎﻕ ﻣﻦ ﻬﻧﺸﺔ‬

‫ﺖ ﻗﺒﻞ ﺃﻥ َﺗ ْﻨﻘﹶﻠﺐ ﻧﻔﻊ ﺍﻟﺘﺮﻳﺎﻕ ﻭﺇﻥ ﹶﻟ ْﻢ ُﺗ ْﺪﺭَﻙ ﹶﻟ ْﻢ َﻳ ْﻨ ﹶﻔ ْﻊ ﻷﻬﻧﻢ ﺇ ﹾﻥ‬

‫ﺖ ﺍﻷﻓﻌَﻰ ﻓﹸﺄﺩﺭ ﹶﻛ ْ‬
‫ﺃﻓﻌﻰ ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ ‪ :‬ﺇﺫﺍ َﻋﻀﱠ ِ‬
‫ﻕ ﻗﺘَﻠ ُﻪ ﺍﻟﺴﱡﻢﱡ ﻭﺇﻥ ﻛﺜﹼﺮﻭﺍ ِﻣ ْﻨﻪُ ﻗﹶﺘﻠﻪ ﺍﻟﻔﺎﺿ ﹸﻞ ﻋﻦ ﻣﻘﺪﺍﺭ ﺍﳊﺎﺟﺔ ﻗﻠﺖ ‪ :‬ﻓﺈﻥﱠ ﺍﺑ َﻦ ﺃﰊ ﺍﻟﻌﺠﻮ ﹺﺯ ﺧﺒﱠﺮﱐ‬ ‫ﻗﻠﱠﻠﻮﺍ ِﻣ َﻦ ﺍﻟﺘﱢﺮﻳﺎ ﹺ‬
‫ﺏ ﻛﻠﱢﻪ‬‫ﺑﺄﹶﻬﻧﺎ ﻟﻴﺴﺖ ﺗﻨﻘﻠﺐ ﻟِﻤﺞﱢ ﺍﻟﺴﻢﱢ ﻭﺇﻓﺮﺍﻏ ِﻪ ﻭﻟﻜﻦﱠ ﺍﻷﻓﻌﻰ ﰲ ﻧﺎﻬﺑﺎ َﻋﺼَﻞ ﻭﺇﺫﺍ ﻋﻀّﺖ ﺍﺳﺘﻔﺮﻏﺖ ﺇﺩﺧﺎ ﹶﻝ ﺍﻟﻨﱠﺎ ﹺ‬
‫ﺖ ﻛﺎﻥ ﺃﺳﻬ ﹶﻞ ﻟﻨﺰْﻋﻪ ﻭﺳﻠﱢﻪ ﻓﺄﻣﱠﺎ ﻟﺼﺐﱢ ﺍﻟﺴّﻢّ ﻭﺇﻓﺮﺍﻏﻪ ﻓﻼ‬ ‫ﺠﻦُ ﺃ ْﻋﺼَﻞ ﻓﻴِﻪ ﻣﺸﺎﺑﻪ ﻣﻦ ﺍﻟﺸﱢﺺّ ﻓﺈﺫﺍ ﺍﻧﻘﻠَﺒ ْ‬ ‫ﻭﻫﻮ ﺃ ْﺣ َ‬
‫ﻉ ﻣﺎ ﺷﻜﻜﹾﺖَ ﰒﹼ ﻗﻠﺖ ﻟﻪ ‪ :‬ﻓﻜﺄﹶﳕﺎ ﻭﺿﻌﻮﺍ ﺍﻟﺘﺮﻳﺎﻕ ﻭﺍﺟﺘ ﹶﻠﺒُﻮﺍ ﺍﻷَﻓﺎﻋ َﻲ‬ ‫ﺖ ‪ :‬ﻣَﺎ ﺃ ْﺳ َﺮ َ‬
‫ﻗﹶﺎ ﹶﻝ ‪ :‬ﻭﺍﻟﻠﹼﻪ ﻟﻌﻠﱠﻪ ﻣﺎ ﻗﻠﺖ ﻗﻠ ُ‬
‫ﻕ ﺑﻌﺪ ﺍﻻﻧﻘﻼﺏ ﻻ ﻳﻜﻮ ﹸﻥ‬ ‫ﻭﺿﻨﱡﻮﺍ ﻭﻋﺰﻣُﻮﺍ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﻨﻔﻊ ﺇﻻﹼ ﺑ َﺪ ْﺭ ِﻙ ﺍﻷَﻓﹾﻌﻰ ﻗﺒ ﹶﻞ ﺃ ﹾﻥ ﺗَﻨﻘﻠﺐ ﻭﻛﻴﻒ ﺻﺎﺭ ﺍﻟﺘﱢﺮﻳﺎ ُ‬
‫ﻕ ﻟﻴﺲ ﻧﻔﻌُﻪ ﺇﻻﱠ ﰲ ﺍﳌﻨﺰﻟ ِﺔ ﺍﻟﻮﺳﻄﻰ‬ ‫ﺇﻻﱠ ﰲ ﺇﺣْﺪَﻯ ﻣﻨﺰﻟﺘﲔ ‪ :‬ﺇﻣّﺎ ﺃﻥ ﻳﻘﺘﻞ ﺑﻜﺜﺮﺗﻪ ﻭﺇﻣﱠﺎ ﺃﻻﹼ ﻳ ْﻨ ﹶﻔ َﻊ ﺑﻘﻠﱠﺘﻪ ﻓﻜﹶﺄﻥﱠ ﺍﻟﺘﺮﻳﺎ َ‬
‫ﻕ َﺟﻴﱢﺪﹰﺍ ﻗﻮﻳﱠﹰﺎ ﻭﻋُﻮﺟﻞ‬
‫ﺍﻟﱵ ﻻ ﺗﻜﻮﻥ ﻓﺎﺿﻠ ﹰﺔ ﻭﻻ ﻧﺎﻗﺼﺔ ﻭﻟﻜﲏ ﺃﻗﻮ ﹸﻝ ﻟﻚ ‪ :‬ﻛﻴﻒ ﻳﻜﻮﻥ ﻧﻔﻌﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺘﺮﻳﺎ ُ‬
‫ﺹ ﰲ ﺍﻟﻌُ ْﻤ ﹺﻖ ﻭﻋﻠﻰ ﻫﺬﺍ ﻭُﺿﻊ ﻭﻫﻢ ﻛﺎﻧﻮﺍ ﺃﺣْﺰَﻡ‬‫ﻂ ﹶﻗ ْﺒ ﹶﻞ ﹶﺃ ﹾﻥ َﻳ ْﺒﻠﹸ ﹶﻎ ﺍﻟﺼﱠﻤﻴ َﻢ ﻭﻳﻐﻮ َ‬
‫ﻓﺴُﻘﻲ ﺍﳌ ﹾﻘﺪَﺍ َﺭ ﺍﻷَﻭﺳ ﹶ‬

‫ﻕ ِﻣ ْﻦ ﺃﻥ ﻳﺘﻜﻠﱠﻔﻮﺍ ﺷﻴﺌﹰﺎ ﻭﻣﻘﺪﺍﺭُﻩ ﻣﻦ ﺍﻟﻨﱠﻔ ﹺﻊ ﻻ ﻳُﻮﺻَﻞ ﺇﱃ ﻣﻌﺮﻓﺘﻪ ‪.‬‬

‫ﻭﺃ ْﺣ ﹶﺬ َ‬
‫ﻕ ﺑﻌ َﺪ ﺍﻟﻨﻬﺶ ﺑﺴﺎﻋِﺔ ﺃﻭ ﺳﺎﻋَﺘﲔ َﻣ ْﻮﺕُ ﺍﳌﻨﻬﻮﺵ ﰒ ﻗﻠﺖ ﻟﻪ ‪ :‬ﻭﻣﺎ َﻋﻠﱠﻤﻚ‬ ‫ﺾ ﺍﳊﹸﺬﱠﺍﻕ ‪ :‬ﺇﻥﱠ ﺳﻘﻲ ﺍﻟﺘﱢﺮﻳﺎ ﹺ‬
‫ﻭﻳﻘﻮﻝ ﺑﻌ ُ‬
‫ﺏ ﻟﺪﻡ ﺍﻹﻧﺴﺎﻥ‬ ‫ﻑ ﻧﺎﻬﺑﺎ ﺷﻴﺌﹰﺎ ﻭﻟﻌﻠﻪ ﻟﻴﺲ ﻫﻨﺎﻟﻚ ﺇﻻﱠ ﳐﺎﻟﻄ ﹸﺔ ﺟﻮ َﻫ ﹺﺮ ﺫﻟﻚ ﺍﻟﻨﱠﺎ ﹺ‬
‫ﺖ ﺃﻬﻧﺎ ﲤﺞﱡ ﻣﻦ ﺟﻮ ِ‬ ‫ﺐ ﺃﻳﻘﻨ َ‬‫ﻭﺑﺄﻱﱢ ﺳﺒ ﹴ‬
‫ﺠﺪُ ﻣﻦ ﺍﻹﻧﺴﺎ ِﻥ َﻣ ْﻦ َﻳ َﻌﺾﱡ ﺻﺎﺣَﺒﻪُ ﻓﻴﻘُﺘ ﹸﻠ ُﻪ ﻭﻳﻜﻮ ﹸﻥ ﻣﻌﺮﻭﻓﹰﺎ ﺑﺬﻟﻚ ﻭﻗﺪ ُﺗ ِﻘﺮﱡﻭﻥ ﺃﻥﱠ ﺍﳍﻨﺪﻳﱠﺔ ﻭﺍﻟﺜﱡﻌﺒﺎ ﹶﻥ‬ ‫ﺴﻨَﺎ ﻗﺪ َﻧ ﹺ‬ ‫ﹶﺃ َﻭﹶﻟ ْ‬
‫ﻳﻘﺘُﻼﻥ ﺇﻣﱠﺎ ﲟﺨﺎﻟﻄﺔ ﺍﻟﺮﱢﻳﻖ ﺍﻟﺪﻡ ﻭﺇﻣﱠﺎ ﲟﺨﺎﻟﻄﺔ ﺍﻟﺴﱢﻦﱢ ﺍﻟﺪﱠﻡ ﻣﻦ ﻏﲑ ﺃﻥ ﺗﺪﱠﻋُﻮﺍ ﺃﻥﱠ ﺃﺳﻨﺎﻧَﻬﻤﺎ ﳎﻮﱠﻓﺔ ﻭﻗﺪ ﺃﲨﻊ ﲨﻴ ُﻊ‬
‫ﺼَﺒ ٍﺔ ﻓﺘﻜﻮ ﹸﻥ ﺃﺷﺪﱠ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻟﻌﺼﺎ ﻭﻗﺪ ﻳﻀ َﺮﺏُ ﺍﻟﺮﺟ ﹸﻞ ﻋﻠﻰ ﺟﺴَﺪﻩ‬ ‫ﺏ ﺍﻟﺘﺠﺎﺭﺏ ﺃﻥﱠ ﺍﳊﻴﱠﺔ ﺗُﻀ َﺮﺏُ ﹺﺑ ﹶﻘ َ‬ ‫ﺃﺻﺤﺎ ﹺ‬
‫ﺨﻒُ (‬ ‫ﻀﺒَﺎ ِﻥ ﺍﻟﺮﱡﻣﺎﻥ ﻭﻗﹸﻀﺒﺎ ﹸﻥ ﺍﻟﻠﱠ ْﻮ ﹺﺯ ﺃﻋﹶﻠﻚُ ﻭﺃ ﹾﻟﺪَﻥ ﻭﻟﻜﻨﱠﻬﺎ ﺃﹶﺳ ﹶﻠﻢُ ﻭﻗﹸﻀﺒﺎﻥ ﺍﻟﺮﱡﻣﱠﺎﻥ ﺃﺧﻒﱡ ﻭﺃﺳ َ‬‫ﺑﻘﹸﻀْﺒﺎﻥ ﺍﻟﻠﹼ ْﻮ ﹺﺯ َﻭ ﹸﻗ ْ‬
‫ﲔ‬
‫ﺨ َﺮﺝُ ﺍﻟﺴﱢﻜﱢ ُ‬
‫ﺏ ﻭﳘﺎ َﻣ ْﻴﺘَﺘﺎﻥ ﻓﻴﻠﻘﻰ ﺍﳉﻬﺪ ﻭﻗﺪ ﻳُ ْ‬
‫ﻭﻟﻜﻨﻬﺎ ﺃﻋﻄﺐ ﻭﻗﺪ ﻳﻄﺄ ﺍﻹﻧﺴﺎ ﹸﻥ ﻋﻠﻰ َﻋ ﹾﻈ ﹺﻢ َﺣﻴّ ٍﺔ ﺃﻭ ﺇ ْﺑ َﺮِﺓ َﻋ ﹾﻘ َﺮ ﹴ‬
‫ﲑ ﻭﻫﻮ ﻣُﺤﻤًﻰ ﻓﻴ ْﻐ َﻤﺲُ ﰲ ﺍﻟﻠﱭ‬
‫ﻣﻦ ﺍﻟ ِﻜ ﹺ‬
 ‫ﻂ ﺍﻟﺪﱠ َﻡ ﻗﺎ َﻡ ﻣﻘﺎ َﻡ ﺍﻟﺴﻢّ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻜﻮﻥ َﻣﺞﱠ ﰲ ﺍﻟﺪّﻡ ﺭﻃﻮﺑﹰﺔ ﻏﻠﻴ ﹶﻈ ﹰﺔ ﺃﻭ ﺭﻗﻴ ﹶﻘ ﹰﺔ ‪.‬‬ ‫ﻓﻤﱴ ﺧﺎﹶﻟ ﹶ‬
‫ﺤﻤِﺼﻬَﺎ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﻧﻔ ﹶﺬ ﺇﹶﻟ ْﻴﻬَﺎ ﺷﻲﺀٌ ِﻣ ْﻨﻪُ‬ ‫ﻭﺑﻌﺾ ﺍﳊﺠﺎﺭﺓ ُﻳ ﹾﻜﻮَﻯ ﻬﺑﺎﻭﻫﻮ ﹺﺭﺧْﻮﺍﻷ ْﻭﺭَﺍ ُﻡ ﺣﱴ ﻳﻔﹶﺮﻗﻬﺎ ﻭُﻳ ْ‬
‫ﺏ ﺍﻷﻓﺎﻋﻲ ﺇﱃ ﺩﻣﺎﺀ ﺍﻟﻨﱠﺎﺱ ﻭﻗﺪ َﺭ َﻭ ﻭْﺍ ﺃﻧﱠﻪ ﻗﻴﻞ‬ ‫ﺖ ﻣﻦ ﺃﻧﻴﺎ ﹺ‬ ‫ﺖ ‪ :‬ﻭﻟﻌﻞﱠ ﻗﹸﻮًﻯ ﻗﺪ ﺍﻧﻔﺼ ﹶﻠ ْ‬‫ﻭﻟﻴﺲ ﺇﻻﹼ ﺍﳌﻼﻗﺎﺓ ﻗﻠ ُ‬
‫ﺕ ﺃﻭ ﺗﻨﺤﻞﹼ ﻓﻼ ﺗﻌﻤﻞ ﻓﺮﺁﻩ ﻳﺮﻗﻴﻬﺎ ﻭﻳﺘﻔﹸﻞ ﻋﻠﻴﻬﺎ ﻓﺪﻋﺎ ﺑﻪ‬ ‫ﺏ ﻓﺘﻤﻮ ُ‬ ‫ﻼ ﻳَﺮﻗﻲ ﺍﻟﻌﻘﺎﺭ َ‬
‫ﳉﺎﻟﻴﻨﻮﺱ ‪ :‬ﺇﻥﹼ ﻫﺎ ﻫُﻨﺎ ﺭﺟ ﹰ‬
‫ﲝﻀﺮ ِﺓ ﲨﺎﻋ ٍﺔ ﻭﻫﻮ ﻋﻠﻰ ﺍﻟﺮﱢﻳﻖ ﻭﺩﻋﺎ ﺑﻐَﺪﺍﺋﻪ ﻓﺘ َﻐﺪّﻯ َﻣﻌَﻪ ﰒﱠ ﺩُ ِﻋ َﻲ ﻟﻪ ﺑﺎﻟﻌﻘﺎﺭﺏ ﹶﻓَﺘﻔﹶﻞ ﻋﻠﻴﻬﺎ ﻓﻠﻢ ﻳَﺠ ْﺪ ﻟﻌﺎﺑﻪ ﻳﺼَﻨﻊُ‬
‫ﲔ ﺃﻫﻞ ﺍﻟﻄﺐﱢ ﻭﺃﻧﺖ ﻃﺒﻴﺐ ﻓﻠﻢ ﹶﺃ َﺭﻩُ ﰲ ﻳﻮﻣﻪ ﺫﻟﻚ ﻗﺎﻝ ﺷﻴﺌﹰﺎ ﺇﻻﱠ ﻣِﻦ‬ ‫ﺷﻴﺌﹰﺎ ﺇﻻﱠ ﺃ ﹾﻥ ﻳﻜﻮﻥ ﺭﻳﻘﹰﺎ ﻭ ﻫُ َﻮ ﺣَﺪِﻳﺚﹲ ﻳﺪﻭ ُﺭ ﺑ َ‬
‫ﺕ ﺍﻹﺑﺮ ﺇﻧَﻤﺎ َﺗ ْﻌ َﻤﻞﹸ ﰲ ﺍﻟﺪّ ﹺﻡ‬
‫ﺏ ﺫﻭﺍ ِ‬
‫ﺕ ﺍﻷﻧﻴﺎﺏ ﻭﺍﻟﻌﻘﺎﺭ ﹺ‬ ‫ﺕ ﺫﻭﺍ ِ‬ ‫ﳊﺰْﺭ ﻭﺍﳊﹶﺪْﺱ ﺍﻟﺴﻤﻮﻡ ﻭﲰﻮ ُﻡ ﺍﳊﻴﱠﺎ ِ‬ ‫ﻃﺮﻳﻖ ﺍ ﹶ‬
‫ﳉﻢﱢ ﺇﳕﺎ َﺗ ْﻌ َﻤﻞﹸ ﰲ ﺍﻟﻌﺼﺐ ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﻌﻤﻞ ﰲ ﺍﻟﺪﻡ ‪.‬‬
‫ﺕ ﺍﻟﺸﻌﺮ ﻭﺍﻟ ﹸﻘﺮُﻭ ِﻥ ﻭﺍ ﹸ‬
‫ﺑﺎﻹﲨﺎ ِﺩ ﻭﺍﻹﺫﺍﺑﺔ ﻭﻛﺬﺍ ﲰﻮ ُﻡ ﺫﻭﺍ ِ‬

‫ﻉ‬
‫ﺕ ﻭﺃﻓﺎ ﹴ‬ ‫ﺖ ﺇﻣﱠﺎ ﺑﺮﻣﺎﻱ ﻭﺇﻣﺎ ﺑﺒﺎﺭﻱ ﻭﳘﺎ ﺑﻼ ُﺩ ﺣﻴّﺎ ٍ‬ ‫ﺾ ﺃﺻﺤﺎﺑﻨﺎ ﻗﺎﻝ ‪ :‬ﻛﻨ ُ‬ ‫) ﺷﺮﺏ ﺍﳌﺴﻤﻮﻡ ﻟِﻠﱠﱭ ( ﻭﺣﺪﱠﺛﲏ ﺑﻌ ُ‬
‫ﺐ ﻳﻨﻔﻀﻬﺎ‬ ‫ﺕ ﻋﻠﻰ ﺫﺭﺍﻋﻪ ﺃﻓﻌﻰ ﻓﺬﻫ َ‬ ‫ﺱ ﻓﺄﺑﻄﺆﻭﺍ ﻋﻠﻴﻪ ﺷﻴﺌﹰﺎ ﻓﺄﻏﻔﻰ ﻭﺗَﻠﻮّ ْ‬‫ﳋ ْﺪ َﺭ ﺍﻟﻌﺮﻭ َ‬‫ﻭﳓﻦ ﰲ ُﻋﺮْﺱ ﺇﺫ ﺃﺩﺧَﻠﻮﺍ ﺍ ِ‬
‫ﺥ ﻭﺟﺎﺅﻭﺍ ﻳﺘﻌﺎ َﺩ ﻭْﻥ‬ ‫ﺼ َﺮ َ‬
‫ﻁ ﺍﳊﺠﱠﺎﻡ ﻓ َ‬
‫ﺖ ﻋﻠﻰ ﺫﺭﺍﻋﻪ ﻭﻗﺪ ﻳﻘﺎﻝ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻌﻀﱠﺔ ﰲ ﺻﻮﺭِﺓ َﺷ ْﺮ ِ‬ ‫ﺠ َﻤ ْ‬
‫َﻭ َﺣ َ‬
‫ﲔ ﻋﻨﺰﹰﺍ ﹸﻛﻠﱠﻤَﺎ ﺍﺳﺘﻘﺮّ ﰲ ﺟﻮﻓﻪ ﻗﹶﻌْﺐٌ ﻣﻦ ﺫﻟﻚ ﺍﻟﻠﱠﺒَﻦ ﻗﺎ َﺀ‬‫ﻓﻮﺟﺪُﻭﻫﺎ ﻓﻘﺘﻠﻮﻫﺎ ﻭﺳﻘﹶﻮﻩ ﰲ ﺗﻠﻚ ﺍﻟﻠﱠﻴﻠ ِﺔ ﻟﺒَﻦ ﺃﺭﺑﻌ َ‬
‫ﺨﺮُﺝُ ِﻣ ْﻨﻪُ ﻛﺄﻣﺜﺎﻝ ﹶﻃ ﹾﻠ ﹺﻊ ﺍﻟﻔﹸﺤﱠﺎﻝ ﺍﻷﺑﻴﺾ ﻓﻴﻪ ﻃﺮﺍﺋﻖ ﻣﻦ َﺩ َﺳ ﹴﻢ ﺗﻌﻠﹸﻮﻩ ﺧُﻀﺮﺓ ﺣﱴ ﺍﺳَﺘ ْﻮﻓﹶﻰ ﺫﻟﻚ ﺍﻟﻠﱠﺒَﻦ ﻛﹸﻠﻪ ﻗﺎﻝ‬
‫ﹶﻓَﻴ ْ‬
‫ﺴﻪُ ﻣﻌَﻪ ﻗﺎﻝ ‪ :‬ﻓﻐَﺒ َﺮ ﺃﻳﱠﺎﻣﹰﺎ‬
‫‪ :‬ﻓﻌﻨﺪﻫﺎ ﻗﺎﻝ ﺷﻴﺦٌ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ ‪ :‬ﺇﻥ ﻛﻨﺘﻢ ﺃﺧ َﺮﺟْﺘﻢ ﺫﻟﻚ ﺍﻟﺴّﻢﱠ ﻓﻘﺪ ﺃﺧﺮﺟﺘﻢ َﻧ ﹾﻔ َ‬
‫ﺠﺐُ ﻣﻦ ﺳُﺮﻋ ِﺔ ﺍﺳﺘﺤﺎﻟﺔ ﺍﻟﻠﱠَﺒ ﹺﻦ ﻭﺟُﻤﻮﺩﻩ ‪.‬‬
‫ﺖ ﺃﻋ َ‬
‫ﺑﺄﺳﻮﺇ ﺣﺎ ﹴﻝ ﰒﱠ ﻣﺎﺕ ﻗﺎﻝ ‪ :‬ﻭﻛﻨ ُ‬

‫ﺍﻛﺘﻔﺎﺀ ﺍﳊﻴﺎﺕ ﻭﺍﻟﻀﺒﺎﺏ ﺑﺎﻟﻨﺴﻴﻢ‬

‫) ﺳﻘﻂ ‪ :‬ﺍﻟﺴﻄﺮ ﺍﻷﻭﻝ ( ﻗﻠﺖ ‪ :‬ﻭﺍﳊﻴﺎﺕ ﺍﻟﱪﻳﺔ ﺇﺫﺍ ﻫﺮﻣﺖ ﺗﻨﺴﻤﺖ ﺍﻟﻨﺴﻴﻢ ﻓﺎﻛﺘﻔﺖ ﺑﻪ ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻀﺒﺎﺏ‬
‫ﻁ ﺍﻷﻬﻧﺎﺭ ﻭﻣﻨﺎﻗِﻊ ﺍﳌﻴﺎﻩ ‪.‬‬
‫ﺽ ﻭﺷُﻄﻮ ِ‬
‫ﺕ ﺍﻟﻐﻴﺎ ﹺ‬
‫ﺇﺫﺍ ﻫﺮﻣﺖ ‪ .‬ﻗﺎﻝ ‪ :‬ﻭﻻ ﻳﻜﻮﻥ ﺫﻟﻚ ﻟﻠﻤﺎﺋﻴّﺔ ﻣﻦ ﺣﻴﱠﺎ ِ‬

‫ﺍﳊﻴﺎﺕ ﺍﳌﺎﺋﻴﺔ‬

‫ﻗﺎﻝ ‪ :‬ﻭﺍﳊﻴﱠﺎﺕ ﺍﳌﺎﺋﻴﱠﺔ ﺇﻣﱠﺎ ﺃﻥ ﺗﻜﻮﻥ ﺑﺮّﻳﱠ ﹰﺔ ﺃﻭ ﺟﺒﻠﻴﱠ ﹰﺔ ﻓﺎﻛﺘَﺴﺤﺘﻬﺎ ﺍﻟﺴﱡﻴﻮ ﹸﻝ ﻭﺍﺣﺘﻤ ﹶﻠﺘْﻬﺎ ﰲ ﻛﺜﲑ ِﻣ ْﻦ ﺃﺻﻨﺎﻑ‬
‫ﺖ ﻫﻨﺎﻙ ﻭﺇﻣﱠﺎ ﺃ ﹾﻥ ﺗﻜﻮﻥ ﻛﺎﻧﺖ ﺃﻣﻬﺎﺗُﻬﺎ ﻭﺁﺑﺎﺅُﻫﺎ‬ ‫ﺤ ْ‬‫ﺕ ﻭﺗﻼ ﹶﻗ َ‬
‫ﺕ ﻭﺍﻟﺪﱠﻭﺍﺏﱢ ﻭﺍﻟﺴﱢﺒﺎﻉ ﻓﺘﻮﺍﻟﺪﺕ ﺗﻠﻚ ﺍﳊﻴﱠﺎ ُ‬ ‫ﺍﳊﺸَﺮﺍ ِ‬
‫ﺶ ﰲ ﺍﻟﻨﱠﺪَﻯ ﻭﰲ ﺍﳌﺎﺀ ﻭﰲ ﺍﻟﱪﱢ‬
‫ﺕ ﰲ ﺃﺻﻞ ﺍﻟﻄﹼﺒﻊ ﻣﺎﺋﻴّﺔ ﻭﻫﻲ ﺗﻌﻴ ُ‬‫ﰲ ﺣﻴﱠﺎﺕ ﺍﳌﺎﺀ ﻭﻛﻴﻒ ﺩﺍﺭﺕ ﺍﻷﻣﻮ ُﺭ ﻓﹶﺈﻥﱠ ﺍﳊﻴﱠﺎ ِ‬
‫ﻭﰲ ﺍﻟﺒﺤﺮ ﻭﰲ ﺍﻟﺼﱠﺨﺮ ﻭﺍﻟﺮﱠﻣﻞ ﻭﻣﻦ ﻃﺒﺎﻋﻬﺎ ﺃﻥ ﺗﺮﻕّ ﻭﺗﻠﻄﻒ ﻋﻠﻰ ﺷﻜﻠﲔ ‪ :‬ﺃﺣﺪﳘﺎ ﻟﻄﻮﻝ ﺍﻟﻌﻤﺮ ﻭﺍﻵﺧﺮ‬
‫ﻟﻠﺒُﻌﺪ ﻣﻦ ﺍﻟﺮﱢﻳﻒ ﻭﻋﻠﻰ ﺣﺴﺐ ﺫﻟﻚ ﺗﻌﻈﹸﻢ ﰲ ﺍﳌﻴﺎﻩ ﻭﺍﻟﻐﻴﺎﺽ ‪.‬‬

‫ﻣﺎ ﺃﺷﺒﻪ ﺍﳊﻴﺎﺕ ﻣﻦ ﺍﻟﺴﻤﻚ‬

‫ﻗﺎﻝ ‪ :‬ﻭﻛ ﱡﻞ ﺷﻲﺀ ﰲ ﺍﳌﺎﺀ ﳑّﺎ ﻳﻌﺎﻳﺶ ﺍﻟﺴﻤﻚ ﳑﺎ ﺃﺷﺒﻪ ﺍﳊﻴﱠﺎﺕ ﻛﺎﳌﺎﺭﻣﺎﻫﻲ ﻭﺍﻷﻧﻜﻠﻴﺲ ﻓﺈﻬﻧﺎ ﻛﻠﻬﺎ ﻋﻠﻰ ﺿﺮﺑﲔ ‪:‬‬
‫ﻓﺄﺣﺪﳘﺎ ﻣﻦ ﺃﻭﻻﺩ ﺍﳊﻴﺎﺕ ﺍﻧﻘﻠﺒﺖ ﲟﺎ ﻋﺮﺽ ﳍﺎ ﻣﻦ ﻃﺒﺎﻉ ﺍﻟﺒﻠﺪ ﻭﺍﳌﺎﺀ ﻭﺍﻵﺧﺮ ﻣﻦ ﻧﺴﻞ ﲰﻚ ﻭﺣﻴﺎﺕ ﺗﻼﻗﹶﺤَﺖ‬
‫ﺕ ﰲ ﺍﻷﺻﻞ ﻣﺎﺋﻴﱠﺔ ﻭﻛﻠﹼﻬﺎ ﻛﺎﻧﺖ ﺣﻴّﺎﺕ ‪.‬‬
‫ﻉ ﺍﻟﺴﻤﻚ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﻃﺒﺎﻉ ﺗﻠﻚ ﺍﳊﻴّﺎﺕ ﻭﺍﳊﻴﱠﺎ ُ‬
‫ﺇﺫ ﻛﺎﻥ ِﻃﺒَﺎ ُ‬

‫ﻗﺮﺍﺑﺔ ﺑﻌﺾ ﺍﻟﻨﺒﺎﺕ ﻟﺒﻌﺾ‬

‫ﺼﺮَﺓ ﻗﻠﺒﺘﻪ ﺍﻟﺒﻠﺪﺓ ﻭﻳﺰﻋ ُﻢ ﺃﻫ ﹸﻞ ﺍﳊﺠﺎﺯ ﺃﻥﱠ ﳔ ﹶﻞ‬
‫ﻭﻗﺪ ﺯﻋﻢ ﺃﻫ ﹸﻞ ﺍﻟﺒﺼﺮﺓ ﺃﻥﹼ ﻣُﺸَﺎﻥ ﺍﻟﻜﻮﻓﺔ ﻗﺮﻳﺐٌ ﻣﻦ ُﺑ ْﺮﱐﹼ ﺍﻟﺒ ْ‬
‫ﻉ ﺍﻟﺒﻠﺪﺓ ﻭﺃﺷﺒﺎ ُﻩ ﺫﻟﻚ ﻛﺜﲑ ﻭﻳﺰﻋﻤﻮﻥ ﺃﻥﱠ ﺍﻟﻔﻴﻠﺔ ﻣﺎﺋﻴﺔ ﺍﻟﻄﱢﺒﺎﻉ‬ ‫ﺍﻟﻨﺎﺭﺟﻴﻞ ﻫﻮ ﳔﻞ ﺍ ﹸﳌﻘﹾﻞ ﻭﻟﻜﻨّﻪ ﺍﻧﻘﻠﺐ ﻟﻄﺒﺎ ﹺ‬
‫ﺑﺎﳉﺎﻣﻮﺳﻴﱠﺔ ﻭﺍﳋﻨﺰﻳﺮﻳّﺔ ﺍﻟﱵ ﻓﻴﻬﺎﺏ ﻭﺍﻟﻨﺴﻴﻢ‬

‫ﺐ ﺃﻳﻀﹰﺎ ﻭﺇﻥ ﻛﺎﻥ ﻋﻨﺪﻫﻢ ِﻣﻤﱠﺎ ﻻ ﳚﺘﺰﻱ ﺑﺎﻟﻨﱠﺴﻴﻢ ﻓﺈﻧﱠﻪ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﺍﻟﺬﻱ ﻳﻔﺘﺢ ﻓﺎﻩ‬ ‫ﺍﻟﺬﺋﺐ ﻭﺍﻟﻨﺴﻴﻢ ﻗﺎﻝ ‪ :‬ﻭﺍﻟﺬﱢﹾﺋ ُ‬
‫ﻟﻠﻨﱠﺴﻴﻢ ﻟﻴﱪﺩ ﺟﻮﻓﻪ ﻣﻦ ﺍﻟﻠﻬﻴﺐ ﺍﻟﺬﻱ ﻳﻌﺘﺮﻱ ﺍﻟﺴﱢﺒﺎﻉ ﻭﻷﻥﱠ ﺫﻟﻚ ﳝﺪّ ﻗ ﻮﱠﺗﻪ ﻭﻳﻘﻄﻊ ﻋﻨﻪ ﺑﱪﻭﺩﺗﻪ ﻭﻟﻄﺎﻓﺘﻪ ﺍﻟﺮﱢﻳﻖ‬
‫ﻓﺈﻥ ﻛﺎﻥ ﺫﺍ ُﺳﻌْﺮ ﺇﺫﺍ ﻋﺪﺍ ﺍﺣﺘﺸﻰ ﺭﳛﹰﺎ ‪.‬‬
‫ﻉ ﺍﻷﺳﺪ ﻓﻔﻌﻞ ِﻓ ْﻌ ﹶﻞ ﺍﻟﺬﱢﺋﺐ ﻓﺎﻷﺳﺪ ﻭﺍﻟﺬﱢﺋﺐ ﳜﺘﻠﻔﺎﻥ ﰲ‬ ‫ﺍﺧﺘﻼﻑ ﺻﱪ ﺍﻟﺬﺋﺐ ﻭﺍﻷﺳﺪ ﻋﻠﻰ ﺍﻟﻄﻌﺎﻡ ﻭﺭّﲟﺎ ﺟﺎ َ‬
‫ﺍﳉﻮﻉ ﻭﺍﻟﺼﱪ ﻷﻥﱠ ﺍﻷﺳﺪَ ﺷﺪﻳ ُﺪ ﺍﻟﻨﱠ َﻬ ﹺﻢ ﺭﻏﻴﺐٌ ﺣﺮﻳﺺ َﺷ ﹺﺮ ٌﻩ ﻭﻫﻮ ﻣﻊ ﺫﻟﻚ ﳛﺘ ِﻤﻞﹸ ﺃ ﹾﻥ ﻳﺒﻘﻰ ﺃﻳّﺎﻣًﺎ ﻻ ﻳﺄﻛ ﹸﻞ ﺷﻴﺌﹰﺎ‬
‫ﺐ ﻭﺇﻥ ﻛﺎﻥ ﺃﻗﻔﺮ ﻣﻨﺰ ﹰﻻ ﻭﺃﻗﻞﱠ ِﺧﺼْﺒﹰﺎ ﻭﺃﻛﹶﺜ َﺮ ﹶﻛﺪّﹰﺍ ﻭﺇﺧﻔﺎﻗﹰﺎ ﻓﻼ ﺑﺪﱠ ﻟﻪ ﻣﻦ ﺷﻲﺀ ﻳُﻠﻘِﻴﻪ ﰲ ﺟﻮﻓﻪ ﻓﺈﺫﺍ ﱂ ﳚ ْﺪ‬ ‫ﻭﺍﻟﺬﱢﺋ ُ‬
‫ﺷﻴﺌﹰﺎ ﺍﺳﺘﻌﺎ َﺭ ﺍﻟﻨﺴﻴﻢ ‪( .‬‬

‫ﺣﻴﻠﺔ ﺑﻌﺾ ﺍﳉﺎﺋﻌﲔ ﻭﺍﻟﻨﱠﺎﺱ ﺇﺫﺍ ﺟﺎﻋُﻮﺍ ﻭﺍﺷﺘﺪﱠ ﺟﻮﻋُﻬﻢ ﺷﺪﱡﻭﺍ ﻋﻠﻰ ﺑﻄﻮﻬﻧﻢ ﺍﻟﻌﻤﺎﺋِﻢ ﻓﺈﻥ ﺍﺳﺘﻘﻠﻮﺍ ﻭﺇﻻﱠ َﺷﺪﱡﻭﺍ‬
‫ﺤﺐُ ( ﻛﺄﻧّﻪ ﳚﻤﻊ‬
‫ﺢ َﻳ ﹾﻠ َ‬
‫ﻑ ﻣُﺴَْﺘﻘﹾﹺﺒ ﹶﻞ ﺍﻟﺮﱢﻳ ﹺ‬‫ﳊﺠَﺮ ﺷﻌﺮ ﰲ ﺍﻟﺬﺋﺐ ) ﹶﻛﺴِﻴ ِﺪ ﺍﻟ َﻐﻀَﺎ ﺍﻟﻌَﺎﺩِﻱ ﺃﺿﻞﱠ ﺟﹺﺮﺍ َﺀﻩُ ** ﻋﻠﻰ َﺷ َﺮ ٍ‬ ‫ﺍﹶ‬
‫ﺢ ﺟﹺﺮﺍﺋﻪ ‪.‬‬ ‫ﺢ ﻭﺍﻟﻨﱠﺴﻴﻢ ﻓﻠﻌﻠﱠﻪ ﺃﻥ ﹺﳚ َﺪ ﺭﻳ َ‬ ‫ﺍﺳِﺘﺪْﺧﺎ ﹶﻝ ﺍﻟﺮﱢﻳ ﹺ‬
‫ﻉ ﺍﻟﺼﱠﻔﹶﺎ ﺍﳌﹸﻮﻗﱠ ﹺﻊ (‬
‫ﺴ َﻤ ﹺﻊ ** ﹺﺑ ِﻤ ﹾﺜ ﹺﻞ ِﻣ ﹾﻘﺮَﺍ ﹺ‬
‫ﺢ ﺇﺫﺍ ﱂ َﻳ ْ‬
‫ﱪ ﺍﻟﺮﱢﻳ َ‬
‫ﺨُ‬‫ﺴَﺘ ْ‬
‫ﻭﻗﺎ ﹶﻝ ﺍﻟﺮﱠﺍﺟﺰ ‪َ ) :‬ﻳ ْ‬

‫) ﺷﻢّ ﺍﻟﻈﻠﻴﻢ ( ﻭﺍﻟﻈﱠﻠﻴﻢ ﻳﻜﻮﻥ ﻋﻠﻰ ﺑﻴﻀﻪ ﻓﻴﺸﻢﱡ ﺭﻳﺢ ﺍﻟﻘﺎﻧﺺ ﻣﻦ ﺃﻛﹶﺜ َﺮ ﻣﻦ ﹶﻏ ﹾﻠ َﻮ ٍﺓ ﻭﻳﺒﻌُﺪ َﻋ ْﻦ ﺭﺋﺎﻟِﻪ ﻓﻴﺸﻢﱡ ﺭﳛَﻬﺎ‬
‫ﻣﻦ ﻣﻜﺎ ٍﻥ ﺑﻌﻴﺪ ‪.‬‬
‫ﻭﺃﻧﺸﺪﱐ ﳛﲕ ﺑﻦ ﻧُﺠﻴﻢ ﺑﻦ َﺯﻣَﻌﺔ ﻗﺎﻝ ‪ :‬ﺃﺷﻢﱡ ﻣﻦ َﻫَﻴ ﹴﻖ ﻭﺃ ْﻫﺪَﻯ ﻣﻦ َﺟ َﻤ ﹾﻞ ﻭﺃﻧﺸﺪﱐ َﻋ ْﻤﺮُﻭ ﺑﻦ ﻛِﺮﻛِﺮﺓ ‪ :‬ﻣَﺎ ﺯَﺍ ﹶﻝ‬
‫ﳋﻤﺮ ﺃﺧﺒﺚ ﻭﻳﻘﻮﻟﻮﻥ ‪َ :‬ﺷﻴْﻄﺎﻥ‬ ‫ﺐﺍ ﹶ‬
‫ﺐ ﻏﻀﹰﺎ ﻷﻬﻧﻢ ﻳﻘﻮﻟﻮﻥ ‪ :‬ﺫﺋ ُ‬ ‫ﻳﺸﺘﻢﱡ ﺍﺷﺘﻤﺎ َﻡ ﺍ ﹶﳍ ْﻴ ﹺﻖ ﻗﺎﻝ ‪ :‬ﻭﺇﻧّﻤَﺎ ﺟﻌﻠﻪ ﺫﺋ َ‬
‫ﺍﳊﹶﻤﺎﻃﺔ ‪ :‬ﻳﺮﻳﺪﻭﻥ ﺍﳊﻴّﺔ ‪.‬‬
‫ﺕ‬
‫ﺽ ﺇﱃ ﺃﺭﺽ ﻭﺗﺜ ﹸﻘ ﹸﻞ َﻋﻤﱠﺎ ﺗﺒﻠﹸﻐُﻪ ﺍﳌﺴﺘﻄﻴﻼ ُ‬ ‫ﻭﻛ ﱡﻞ ﺣﻴّ ٍﺔ ﺧﻔﻴﻔ ِﺔ ﺍﳉﺴﻢ ﻓﻬﻲ ﺷَﻴﻄﺎﻥ ﻭﺍﻟﺜﱢﻘﺎ ﹸﻝ ﻻ ﺗﻨْﺸﻂ ﻣﻦ ﺃﺭ ﹴ‬
‫ﻉ ﹶﻗ ﹾﻔ ﹺﺮ (‬
‫ﻀ َﺮ ِﻣﻲﱟ ﹶﻛﹶﺄﻧﱠﻪُ ** َﺗ َﻌﻤﱡﺞُ َﺷﻴْﻄﺎ ٍﻥ ﺑﺬﻱ ِﺧﺮْﻭ ﹴ‬
‫ﺍﳋِﻔﺎﻑ ﻭﻗﺎﻝ ﻃﺮَﻓﺔ ‪ ) :‬ﺗﻼ ِﻋﺐُ َﻣ ﹾﺜﻨَﻰ َﺣ ْ‬

‫ﺍﻟ ِﻜﺮْﻣﺎﱐ ﻋﻦ ﺃﻧَﺲ ﻭﻻ ﺃﺩﺭﻱ َﻣ ْﻦ ﺃﻧﺲٌ ﻫﺬﺍ ﻓِﻲ ﺻﻔﺔ ﻧﺎﻗﺔ ‪َ ) :‬ﺷﻨَﺎ ِﺣَﻴ ﹲﺔ ﻓﻴﻬﺎ ﺷﻨﺎﺡٌ ﻛﺄﻧّﻬﺎ ** ﺣَﺒَﺎﺏٌ ﺑﻜﻒﱢ ﺍﻟﺸﱠﹾﺄ ﹺﻭ‬
‫ﺸ ﹺﺮ ( ﻭﺍﳊﹶﺒﺎﺏ ‪ :‬ﺍﳊﻴّﺔ ﺍﻟﺬﹼﻛﺮ ‪.‬‬
‫ﻣﻦ ﺃﺳﻄ ﹴﻊ َﺣ ْ‬
 ‫ﺑﻌﺾ ﺍﳌﻀﺎﻑ ﺇﱃ ﺍﻟﻨﺒﺎﺕ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻭﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ ‪ :‬ﺫﺋﺐ ﺍﳋﹶﻤﺮ ﻳﻘﻮﻟﻮﻥ ‪ :‬ﺃﺭﻧﺐ ﺍﳋﻠﱠﺔ ﻭﺗﻴﺲ ﺍﻟﺮﱠﺑْﻞ ﻭﺿﺐﱡ‬
‫ﺚ ﻟﻪ (‬
‫ﺴ ُﻦ ﺣﺎﻟﹸﻪ َﻣ ْﻦ ﺃﻛﻠﻬﺎ ﻭﻛﺬﻟﻚ ﻳﻘﻮﻟﻮﻥ ‪ :‬ﻣﺎ ﻫﻮ ﺇﻻﹼ ﻗﹸ ْﻨ ﹶﻔﺬﹸ ﺑُ ْﺮ ﹶﻗ ﹶﺔ ﻷﻧﻪ ﻳﻜﻮﻥ ﺃﺧﺒ ﹶ‬
‫ﺍﻟﺴﱠﺤﺎ ﻭﺍﻟﺴﱠﺤَﺎ ﺑﻘﻠﺔﹲ ﲢ ُ‬
‫ﻭﺫﻟﻚ ﻛﻠﻪ ﻋﻠﻰ ﻗﺪﺭ ﻃﺒﺎﺋﻊ ﺍﻟﺒﻠﺪﺍﻥ ﻭﺍﻷﻏﺬﻳﺔ ﺍﻟﻌﺎﻣﻠﺔ ﰲ ﻃﺒﺎﺋﻊ ﺍﳊﻴﻮﺍﻥ ‪.‬‬

‫ﺐ‬
‫ﺠ ﹴ‬ ‫ﺖ ﱂ ﻳ َﺰ ﹾﻝ ﺿﺎﺣﻜﺎﹰ ﻣﺴﺮﻭﺭﹰﺍ ﻣﻦ ﻏﲑ َﻋ َ‬ ‫ﺽ ﺗُﺒﱠ َ‬
‫ﺑﻌﺾ ﻃﺒﺎﺋﻊ ﺍﻟﺒﻠﺪﺍﻥ ﺃﻻ ﺗﺮﻯ ﺃﻧﱠﻬﻢ ﻳﺰﻋُﻤﻮﻥ ﺃﻥﱠ ﻣَﻦ ﺩ َﺧ ﹶﻞ ﺃﺭ َ‬
‫ﻼ ﻭﻣﻦ ﺃﻗﺎﻡ ﺑﺎﻷﻫﻮﺍﺯ َﺣ ْﻮ ﹰﻻ ﻓﺘﻔﻘﱠﺪ ﻋﻘﻠﹶﻪ‬
‫ﺝ ﻣﻨﻬﺎ ﻭﻣﻦ ﺃﻗﺎﻡ ﺑﺎﳌﻮﺻِﻞ ﺣﻮ ﹰﻻ ﰒ ﺗﻔﻘﱠﺪ ﻗﻮﱠﺗﻪ ﻭﺟﺪ ﻓﻴﻬﺎ ﻓﻀ ﹰ‬ ‫ﺣﺘّﻰ ﳜﺮ َ‬
‫ﺫﹸﻭ ﻓِﺮﺍﺳ ٍﺔ ﻭﺟﺪ ﺍﻟﻨﱡﻘﺼﺎ ﹶﻥ ﻓﻴﻪ ﺑﻴﱢﻨﹰﺎ ﻛﻤﺎ ﻳﻘﺎﻝ ﰲ ﺣُﻤﱠﻰ ﺧَﻴﱪ ﻭﻃِﺤﺎﻝ ﺍﻟﺒﺤْﺮﻳﻦ‬

‫ﺱ ﺑﻦ ﺣﺠَﺮ ‪ ) :‬ﻛﺄﻥﱠ ﺑﻪ ﺇ ﹾﺫ ﺟﺌُﺘ ُﻪ َﺧ ْﻴَﺒ ﹺﺮﻳﱠﺔ **‬

‫ﻉ ( ﻭﻗﺎﻝ ﺃﻭ ُ‬
‫) ﻛﺄﻥﱠ ﻧَﻄﺎﺓ َﺧ ْﻴَﺒ َﺮ َﺯ ﻭﱠ َﺩﺗْﻪ ** َﺑﻜﹸﻮ َﺭ ﺍﻟ ﹺﻮ ْﺭ ِﺩ َﺭﻳﱢﺜ ﹶﺔ ﺍﻟ ﹸﻘﻠﹸﻮ ﹺ‬
‫َﻳﻌُﻮ ُﺩ َﻋ ﹶﻠ ْﻴ ِﻪ ﹺﻭ ْﺭ ُﺩ ﻫَﺎ ﻭﻗﻼﹸﻟﻬَﺎ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪ :‬ﻛﺄﻥﹼ ﲪﱠﻰ ﺧَﻴﱪ َﺗﻤُ ﱡﻠﻪُ ﻭﻛﺬﻟﻚ ﺍﻟﻘﻮﻝ ﰲ ﻭﺍﺩﻱ ﺟُﺤﻔﺔ ﻭﰲ َﻣ ْﻬَﻴ َﻌ ﹶﺔ ﻭﰲ‬
‫ﱄ ﰲ ﺩﻣﺎﻣﻴﻞ ﺍﳉﺰﻳﺮﺓ ‪:‬‬
‫ﺃﺻﻮﻝ ﺍﻟﻨﺨﻞ ﺣﻴﺚ ﻛﺎﻥ ‪ .‬ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﳘﺎﻡ ﺍﻟﺴﱠﻠﻮ ﱡ‬

‫ﻆ ﺍﻟﹾﻘﹸﺼَﻴْﺮَﻯ ﳊ ُﻤ ُﻪ ﻣُﺘَﻜﺎ ﹺﻭﺱُ ( ) َﺗﺮَﺍ ُﻩ ﺇﺫﺍ ﻳَﻤْﻀِﻲ ﳛﻚﱡ ﹶﻛﹶﺄﻧﱠﻤَﺎ ** ﺑﻪ ﻣﻦ‬

‫ﳊﻲﱢ ﺟَﺎﻧﹺﺐٌ ** ﹶﻏﻠِﻴ ﹸ‬
‫ﺢ ﻟﻪ ِﻣ ْﻦ ﺷُ ْﺮ ﹶﻃ ِﺔ ﺍ ﹶ‬
‫) ﹸﺃﺗِﻴ َ‬
‫ﺲ ( ﻓﺤﺪﱠﺛﲏ ﺃﺑﻮ ﺯُ ﹶﻓ َﺮ ﺍﻟﻀﱢﺮﺍﺭﻱ ﻗﺎﻝ ‪ :‬ﻣﺎﺕ ﺿِﺮﺍﺭ ﺑﻦ ﻋﻤﺮﻭ ﻭﻫﻮ ﺍﺑﻦ ﺗﺴﻌﲔ ﺳﻨ ﹰﺔ‬ ‫ﺩَﻣﺎﻣﻴﻞ ﺍﳉﹶﺰﻳﺮ ِﺓ ﻧﺎﺧ ُ‬
‫ﺑﺎﻟﺪﱠﻣﺎﻣﻴﻞ ﻗﻠﺖ ‪ :‬ﻭﺍﻟﻠﹼﻪ ﺇﻥﹼ ﻫﺬﺍ ﻟﻌﺠﺐ ﻗﺎﻝ ‪ :‬ﻛﻼﱠ ﺇﻧﱠﻤَﺎ ﺍﺣﺘﻤﻠﻬﺎ ﻣﻦ ﺍﳉﺰﻳﺮﺓ ﻭﻛﺬﻟﻚ ﺍﻟﻘﻮ ﹸﻝ ﰲ ﻃﻮﺍﻋِﲔ ﺍﻟﺸّﺎﻡ‬
‫ﲔ ﺍﻟﺸﺎ ﹺﻡ ﻭﻣﻦ ﻣﺎﺕ ﻣﻨﻬﻢ ﺑ ﹶﻄﻌْﻦ ﺍﻟﺮﱢﻣﺎﺡ ﺃﻳﱠﺎ َﻡ ﺗﻠﻚ ﺍﳌﻐﺎﺯﻱ ‪َ ) :‬ﻣ ْﻦ‬ ‫ﻗﺎﻝ ﺃﺣ ُﺪ ﺑﲏ ﺍﳌﻐﲑﺓ ﻓﻴﻤﻦ ﻣﺎﺕ ﻣﻨﻬﻢ ﹺﺑ ﹶﻄ ﻮَﺍ ِﻋ ﹺ‬
‫ﺺ ﳍﻢ‬‫ﺼ ْ‬‫ﺱ ﹺﺑ ِﻪ ** ﻓﺎﻟﺸﱠﺎ ُﻡ ﺇ ﹾﻥ ﹶﻟ ْﻢ ﻳُ ﹾﻔﹺﻨ ِﻪ ﻛﹶﺎ ِﺫﺏُ ( ) ﺃﻓﹾﲎ ﺑﲏ َﺭْﻳ ﹶﻄ ﹶﺔ ﻓﹸﺮﺳﺎﻧَﻬ ْﻢ ** ﻋِﺸﺮﻳ َﻦ ﱂ ُﻳ ﹾﻘ َ‬
‫َﻳ ْﻨ ﹺﺰ ﹺﻝ ﺍﻟﺸﱠﺎ َﻡ َﻭ َﻳ ْﻌ َﺮ ْ‬
‫ﺐ(‬
‫ﺷﺎ ﹺﺭﺏُ ( ) ﻃﹶﻌْﻦٌ ﻭﻃﺎﻋُﻮﻥﹲ ﻣﻨﺎﻳﺎ ُﻫ ُﻢ ** ﺫﻟﻚ ﻣﺎ ﺧﻂﱠ ﻟﻨﺎ ﺍﻟﻜﺎﺗ ُ‬

‫ﻗﺪﻭﻡ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺍﳊﺴﻦ ﻋﻠﻰ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻭﻫﺸﺎﻡ ﻗﺎﻝ ‪ :‬ﻭﳌﹼﺎ ﹶﻗ ِﺪ َﻡ ﻋﺒ ُﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﺍﳊﺴﻦ‬
‫ﻑ ِﺳﻨﱠﻪ‬
‫ﺞ ﻟﻪ ﻓﻠﻤﱠﺎ ﺭﺃﻯ ﻣﻜﺎﻧَﻪ ﺑﺎﻟﺸﺎﻡ ﻭ َﻋ َﺮ َ‬‫ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻢ ﻋﻠﻰ ﻋ َﻤ َﺮ ﺑ ﹺﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﰲ َﺣﻮَﺍﺋ َ‬
‫ﲰﺘَﻪ ﻭﻋﻘﻠﹶﻪ ﻭﻟﺴﺎﻧَﻪ ﻭﺻﻼﺗﻪ ﻭﺻﻴﺎﻣﻪ ﻓﻠﻢ ﻳﻜ ْﻦ ﺷﻲﺀٌ ﺃﺣﺐﱠ ﺇﻟﻴﻪ ﻣﻦ ﹶﺃﻻﱠ ﻳﺮﺍﻩ ﺃﺣﺪٌ ﻣﻦ ﺃﻫﻞ ﺍﻟﺸﺎﻡ ﻓﻘﺎﻝ ﻟﻪ ‪:‬‬ ‫ﻭْ‬
‫ﳊ ْﻖ ﻬﺑﻢ ﻓﺈﻥﱠ ﺣﻮﺍﺋﺠﻚ ﺳﺘﺴﹺﺒﻘﹸﻚ ﺇﻟﻴﻬﻢ ﰒﹼ‬ ‫ﲔ ﺍﻟﺸﱠﺎﻡ ﻓﺈﻧﱠﻚ ﻟﻦ ﺗُ ْﻐﹺﻨ َﻢ ﺃﻫﻠﹶﻚ ﺃﻛﹶﺜ َﺮ ﻣﻨﻚ ﻓﺎ ﹶ‬
‫ﻚ ﻃﹶﻮﺍﻋ َ‬
‫ﻑ َﻋﻠﹶﻴ َ‬
‫ﺇﻧﱢﻲ ﺃﺧﺎ ُ‬
‫(‬
‫ﺏ ﺳﻔﹶﺮﻩ ﳐﺎﻓﺔ ﺳﻮﺀ ﻇﻨﱢﻪ ﻓﻠﻤﺎ ﺃﻋﻠﻤﻪ‬ ‫ﻗﺪﻡ ﻋﻠﻰ ﻫﺸﺎ ﹴﻡ ﻓﻜﺮﻩ ﻋﺒ ُﺪ ﺍﻟﻠﹼﻪ ﺃﻥ ﻳﺪﺧﻞ ﻣﻨﺰﻝ ﻟﻪ ﺣﺘّﻰ ﻳﺄﺗﻴَﻪ ﰲ ﺛﻴﺎ ﹺ‬
‫ﻂ َﺭﺣْﻠﻲ‬‫ﺐ ﻣﻜﺎﻧَﻪ ﻭﺩﺧﻞ ﻋﻠﻴﻪ ﻭﻋﺎﻳَﻨﻪ ﻛﺮﻩ ﺃﻥ ﻳﻘﻴﻢ ﻬﺑﺎ ﹶﻃ ْﺮﻓﹶﺔ ﻋﲔ ﻗﺎﻝ ‪ :‬ﺍﺫﻛﺮ ﺣﻮﺍﺋﺠﻚ ﻗﺎﻝ ‪ :‬ﺃﺣ ﱡ‬ ‫ﺍﳊﺎﺟ ُ‬
‫ﺏ‬
‫ﺏ ﺳﻔﺮﻱ ﻭﺃﹶﺗﺬﻛﱠﺮُ ﺣﻮﺍﺋﺠﹺﻲ ﻗﺎﻝ ‪ :‬ﺇﻧﱠﻚ ﻟ ْﻦ ِﲡﺪَﱐ ﰲ ﺣﺎ ﹴﻝ ﺧﲑﹰﺍ ﻟﻚ ﻣﻨﱢﻲ ﺍﻟﺴﺎﻋﺔ ﻳﺮﻳﺪ ﺃﻥﹼ ﺍﻟﻘﹸﻠﻮ َ‬ ‫ﺿﻊُ ﺛﻴﺎ َ‬
‫ﻭﺃ َ‬
‫ﺃﺭﻕﱡ ﻣﺎ ﺗﻜﻮ ﹸﻥ ﺇﺫﺍ ﺗﻼﻗﺖ ﺍﻟﻌﻴﻮ ﹸﻥ ﻋﻦ ﺑُ ْﻌ ِﺪ ﻋَﻬﺪ ﻭﻟﻴﺲ ﺫﻟﻚ ﺃﺭﺍﺩ ‪.‬‬

‫ﻂ ﲟﺎ ﰲ َﺑ ﹾﻄﹺﻨ ِﻪ ﻭَﻫُﻮ ﺟَﺎِﺋﻊُ ( ﻭﻧﻈﺮ‬

‫ﺤﺮَﻳ ﹺﻦ ﻳﻌ ﹸﻈ ْﻢ ﻃﺤﺎﹸﻟ ُﻪ ** َﻭ ُﻳ ْﻐَﺒ ﹾ‬
‫ﺴﻜﹸ ﹺﻦ ﺍﻟَﺒ ْ‬
‫ﻃﺤﺎﻝ ﺍﻟﺒﺤﺮﻳﻦ ﻭﺍﻟﻌﺎﻣّﺔ ﺗﻨﺸﺪ ‪َ ) :‬ﻣ ْﻦ َﻳ ْ‬
‫ﺐ ﺍﻟ ﹸﻔﻘﹶﻴﻤﻲﱢ ﺍﻟﺮﱠﺍﺟﺰ ﻭﻫﻮ ﻏﹸﻠﹶﻴﱢﻢٌ ﻣﺼﻔﺮﱞ ﻣَﻄﺤُﻮﻝ ﺟﺮﺏ ﺍﻟﺰﻧﺞ ﻭﺣﺪﱠﺛﲏ‬ ‫ﺩُﻛﲔٌ ﺍﻟﺮّﺍﺟ ُﺰ ﺇﱃ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﳏﻤﱠ ِﺪ ﺑ ﹺﻦ ﺫﹸﻭﻳ ﹴ‬
 ‫ﻒ ﺍﻟﺰﱢﳒﻲ ﺃﻧّﻪ ﻻ ﺑﺪﱠ ﻟﻜﻞﱢ ﻣَﻦ ﻗﺪِﻡ ﻣﻦ ِﺷﻖﱢ ﺍﻟﻌﺮﺍﻕ ﺇﱃ ﺑﻼ ِﺩ ﺍﻟﺰﱢﻧﺞ ﺃﻻﱠ ﻳﺰﺍ ﹶﻝ َﺟﺮﹺﺑﹰﺎ ﻣﺎ ﺃﻗﺎﻡ ﻬﺑﺎ ﻭﺇ ﹾﻥ ﺃﻛﹶﺜ َﺮ ﻣﻦ‬
‫ﻳﻮﺳ ُ‬
‫ﳋﻤَﺎ ُﺭ ﻋﻠﻰ ﻋﻘﻠﻪ ﺣﺘﱠﻰ ﻻ ﻳﻜﻮ ﹶﻥ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﳌﻌﺘﻮﻩ ﺇﻻﱠ ﺍﻟﺸﱠﻲﺀ ﺍﻟﻴﺴﲑ‬ ‫ﺲﺍﹸ‬‫ُﺷﺮْﺏ ﻧﺒﻴﺬِﻫﺎ ﺃﻭ ﺷَﺮﺍﺏ ﺍﻟﻨﱠﺎﺭَﺟﻴﻞ ﻃ َﻤ َ‬
‫‪.‬‬

‫ﺖ ﻣﻦ ﺍﻟﻐُﺰﺍﺓ ﺃﻥ ﻣَﻦ ﺃﻃﺎ ﹶﻝ ﺍﻟﺼﱠﻮ َﻡ ﺑﺎﳌﺼﻴﺼﺔ ﰲ ﺃﻳﱠﺎﻡ ﺍﻟﺼﱠﻴﻒ ﻫﺎﺝ ﺑﻪ ﺍﳌِﺮﺍﺭ ﻭﺃﻥﱠ‬‫ﻃﺒﻴﻌﺔ ﺍﳌﺼﻴﺼﺔ ﻭﺧﺒﱠﺮﱐ ﻛﻢ ﺷﹾﺌ َ‬
‫ﻛﺜﲑﹰﺍ ﻣﻨﻬﻢ ﻗﺪ ﺟُﻨﱡﻮﺍ ﻋﻦ ﺫﻟﻚ ﺍﻻﺣﺘﺮﺍﻕ ‪.‬‬
‫ﲑ ﻣﻦ ﻃِﺒﺎﻋﻬﻢ ﻭﴰﺎﺋﻠﻬﻢ‬‫ﺖ ﻛﻞﱠ ﻣَﻦ ﻧﺰَﳍﺎ ﻣﻦ ﺑﲏ ﻫﺎﺷﻢ ﺇﱃ ﻛﺜ ﹴ‬ ‫ﺼﺒَﺔ ﺍﻷَﻫﻮﺍﺯ ﻓﺈﻧﱠﻬﺎ ﻗﻠَﺒ ْ‬
‫ﻃﺒﻴﻌﺔ ﻗﺼﺒﺔ ﺍﻷﻫﻮﺍﺯ ﻓﺄﻣﱠﺎ ﻗ َ‬
‫ﺢ ﺍﻟﻮﺟ ِﻪ ﻛﺎ ﹶﻥ ﺃﻭ ﺣﺴﻨﹰﺎ ﺃﻭ ﺩﻣﻴﻤﹰﺎ ﻛﺎﻥ ﺃﻭ ﺑﺎﺭﻋﹰﺎ ﺭﺍﺋﻌﹰﺎ ِﻣ ْﻦ ﺃﻥ ﻳﻜﻮﻥ ﻟﻮﺟْﻬﻪ ﻭﴰﺎﺋﻠﻪ ﻃﺒﺎﺋ ُﻊ‬ ‫ﻭﻻ ﺑﺪﱠ ﻟﻠﻬﺎﴰﻲﱢ ﻗﺒﻴ َ‬
‫ﺨﻴﱠ ﹶﻔﺘْﻪُ ﻭﺃﺩﺧﻠﹶﺖ ﺍﻟﻀﱠﻴ َﻢ‬
‫ﺕ ﺍﻟﺒﻠﹾﺪ ﹸﺓ ﺃﻥ ﺗﻨﻘﻞ ﺫﻟﻚ ﻓﺘﺒﺪﱢﻟﻪ ﻭﻟﻘﺪ َﺗ َ‬
‫ﺶ ﻭﲨﻴ ﹺﻊ ﺍﻟﻌﺮﺏ ﻓﻠﻘﺪ ﻛﺎ َﺩ ْ‬
‫ﲔ ﻬﺑﺎ ﻣﻦ ﲨﻴ ﹺﻊ ﻗﺮﻳ ﹴ‬ ‫ﻳَﺒ ُ‬
‫ﺖ ﺃﺛﺮَﻫﺎ ﻓﻴﻪ ﻓﻤﺎ ﻇﻨﱡﻚ ﺑﺼﻨﻴﻌﻬﺎ ﰲ ﺳﺎﺋﺮ ﺍﻷﺟﻨﺎﺱ ﻭﻟﻔﺴﺎ ِﺩ ﻋُﻘﻮﻟِﻬﻢ ﻭﻟﺆ ﹺﻡ ﻃﺒْﻊ ﺑﻼﺩِﻫﻢ ﻻ ﺗﺮﺍﻫﻢ ﻣﻊ‬ ‫ﻋﻠﻴﻪ ﻭﺑﻴﱠَﻨ ْ‬
‫ﺗﻠﻚ ﺍﻷﻣﻮﺍ ﹺﻝ ﺍﻟﻜﺜﲑِﺓ‬

‫ﻁ ﺃﻫ ﹺﻞ ﺍﻷﻣﺼﺎﺭ ﻋﻠﻰ ﺍﻟﺜﱠﺮﻭﺓ ﻭﺍﻟﻴَﺴﺎﺭ ﻭﺇﻥ ﻃﺎﻝ ﺫﻟﻚ‬

‫ﺕ ﻣﺎ ﳛﺒﱡﻪ ﺃﻭﺳﺎ ﹸ‬
‫ﲔ ﻭﺍﻟﺒﻨﺎ ِ‬
‫ﻭﺍﻟﻀﱢﻴﺎﻉ ﺍﻟﻔﺎﺷﻴﺔ ﳛﺒﱡﻮﻥ ﻣﻦ ﺍﻟﺒﻨ َ‬
‫ﺽ ﻟﻪ‬
‫ﺐ ﺍﻟﺮﱠﺟُﻞ ﻣﻦ ﻏﲑﻫﻢ ﺍﳌﹸ ﻮَﻳﻞ ﺍﻟﻴﺴﲑ ﻓﻼ ﻳﺮﺿﻰ ﻟﻮﻟﺪﻩ ﺣﺘﱠﻰ ﻳﻔﺮ َ‬ ‫ﻭﺍﳌﺎﻝ َﻣ ْﻨﺒَﻬ ﹲﺔ ﻛﻤﺎ ﺗﻌﻠﻤﻮﻥ ﻭﻗﺪ ﻳﻜﺘﺴ ُ‬
‫ﺍﳌﺆﺩﱢﺑﲔ ﻭﻻ ﻳﺮﺿﻰ ﻟﻨﺴﺎﺋﻪ ﻣﺜﻞ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺮﺿﺎﻩ ﻗﺒﻞ ﺫﻟﻚ ﻭﻟﻴﺲ ﰲ ﺍﻷﺭﺽ ﺻﻨﺎﻋﺔﹲ ﻣﺬﻛﻮﺭﺓﹲ ﻭﻻ ﺃﺩ ﺏٌ‬
‫ﺷﺮﻳﻒٌ ﻭﻻ ﻣﺬﻫﺐٌ ﳏﻤﻮﺩٌ ﳍﻢ ﰲ ﺷﻲ ٍﺀ ﻣﻨﻪ ﻧﺼﻴﺐٌ ﻭﺇﻥ َﺧﺲّ ﻭﱂ ﺃ َﺭ ﹺﺑﻬَﺎ ( َﻭﺟْﻨ ﹰﺔ ﲪﺮﺍ َﺀ ﻟﺼﱯﱟ ﻭﻻ ﺻﺒﻴﱠٍﺔ ﻭﻻ‬
‫ﻉ ﻣﻨﻬﺎ ﺇﱃ‬‫ﺩﻣًﺎ ﻇﺎﻫﺮًﺍ ﻭﻻ ﻗﺮﻳﺒًﺎ ﻣﻦ ﺫﻟﻚ ﻭﻫﻲ ﻗﺘّﺎﻟﹶﺔﹲ ﻟﻠﻐُﺮَﺑﺎﺀ ﻭﻋﻠﻰ ﹶﺃﻥﱠ ُﺣﻤﱠﺎﻫﺎ ﺧﺎﺻﱠ ﹰﺔ ﻟﻴﺴﺖ ﻟﻠﻐﺮﻳﺐ ﺑﺄﺳ َﺮ َ‬
‫ﻉ ﺍﳊﻤﱠﻰ ﻋﻦ ﲨﻴﻊ ﺍﻟﺒُﻠﺪﺍ ِﻥ ﻭﻛ ﱡﻞ ﳏﻤﻮ ﹴﻡ ﰲ ﺍﻷﺭﺽ‬ ‫ﺍﻟﻘﺮﻳﺐ ﻭﻭﺑﺎﺅﻫﺎ ﻭ ُﺣﻤﱠﺎﻫﺎ ﰲ ﻭﻗﺖ ﺍﻧﻜﺸﺎﻑ ﺍﻟ ﻮَﺑﺎ ِﺀ ﻭﻧُﺰﻭ ﹺ‬
‫ﺖ ﻋﻨﻪ ﻓﻘﺪ ﺃ َﺧ ﹶﺬ ﻣﻨﻬﺎ ﻋﻨﺪ ﻧﻔﺴﻪ ﺍﻟﱪﺍﺀﹶﺓ ﺇﱃ ﺃ ﹾﻥ‬‫ﻓﺈﻥﱠ ُﺣﻤﱠﺎﻩ ﻻ ﺗﻨْﺰﹺﻉ ﻋﻨﻪ ﻭﻻ ﺗﻔﺎ ﹺﺭﻗﹸﻪ ﻭﰲ ﺑﺪﻧﻪ ﻣﻨﻬﺎ ﺑﻘﻴﱠﺔ ﻓﺈﺫﺍ ﻧ َﺰ َﻋ ْ‬
‫ﻳﻌﻮﺩ ﺇﱃ ﺍﳋﻠﹾﻂ ﻭَﺃ ﹾﻥ ﳚﻤ َﻊ ﰲ ﺟﻮﻓﻪ ﺍﻟﻔﺴﺎ َﺩ ﻭﻟﻴﺴﺖ ﻛﺬﻟﻚ ﺍﻷﻫﻮﺍﺯ‬

‫ﺏ ﺍﳊﺪَﺙ ﻷﻧﱠﻬﻢ ﻟﻴﺴﻮﺍ ﻳُ ْﺆﺗَﻮﻥ ﻣﻦ ﻗﺒﻞ ﺍﻟﻨﱠﻬَﻢ ﻭﻣﻦ‬

‫ﺖ ﻋﻨﻪ ﻣﻦ ﻏﲑ ﺣﺪَﺙ ﻛﻤﺎ ﺗﻌﺎﻭﺩ ﺃﺻﺤﺎ َ‬ ‫ﻷﻬﻧﺎ ﺗُﻌﺎ ﻭﹺﺩ ﻣﻦ ﻧﺰَﻋ ْ‬
‫ﻕ ﺍﻷﻫﻮﺍ ﹺﺯ ﺍﻷﻓﺎﻋ َﻲ ﰲ ﺟﺒﻠِﻬﺎ ﺍﻟﻄﱠﺎﻋِﻦ ﰲ‬‫ﺖ ﺳﻮ ُ‬
‫ﲔ ﺍﻟﺒﻠﺪﺓ ﻭﻛﺬﻟﻚ ﲨَﻌ ْ‬
‫ِﻗﺒَﻞ ﺍﳋﻠﹾﻂ ﻭﺍﻹﻛﹾﺜﺎﺭ ﻭﺇﻧﱠﻤﺎ ُﻳﺆَﺗ ﻮْﻥ ﻣﻦ ﻋ ﹺ‬
‫ﺕ ﰲ ﺑﻴﻮﺗِﻬﺎ ﻭﻣﻘﺎﺑﺮﻫﺎ ﻭﻣﻨﺎﺑﺮﻫﺎ ﻭﻟﹶﻮ ﻛﺎﻥ ﰲ ﺍﻟﻌﺎﻟﹶﻢ ﺷﻲﺀٌ ﻫﻮ ﺷﺮﱞ ﻣﻦ ﺍﻷﻓﻌَﻰ‬ ‫ﳉﺮﱠﺍﺭﺍ ِ‬
‫ﻣﻨﺎﺯﳍﺎ ﺍﳌ ِﻄﻞﱢ ﻋﻠﻴﻬﺎ ﻭﺍ ﹶ‬
‫ﻭﺍﳉﺮﱠﺍﺭﺓ ﳌﺎ ﻗﺼﱠﺮَﺕ ﻗﺼَﺒﺔ ﺍﻷﻫﻮﺍﺯ ﻋﻦ ﺗﻮﻟﻴﺪﻩ ﻭﺗﻠﻘﻴﺤﻪ ﻭﺑَﻠﻴﺘُﻬﺎ ﺃﻧﱠﻬﺎ ﻣﻦ ﻭﺭﺍﺋﻬﺎ ﺳِﺒَﺎﺥٌ ﻭﻣﻨﺎ ِﻗﻊُ ﻣﻴﺎ ٍﻩ ﻏﻠﻴﻈ ٍﺔ ﻭﻓﻴﻬﺎ‬
‫ﺲ ﻓﹶﻄﺎ ﹶﻝ ﻣُﻘﺎﻣُﻬﺎ ﻭﻃﺎﻟﺖ ﻣﻘﺎﺑﻠﺘُﻬﺎ‬ ‫ﺃﻬﻧﺎﺭٌ ﺗﺸُﻘﻬﺎ َﻣﺴَﺎﻳﻞﹸ ﻛﹸﻨُﻔِﻬﻢ ﻭﻣﻴﺎ ُﻩ ﺃﻣﻄﺎﺭﻫﻢ ﻭﻣُﺘَﻮﺿﱠﺂِﺗ ﹺﻬﻢْ ﻓﹶﺈﺫﺍ ﻃﻠﹶﻌﺖ ﺍﻟﺸﱠﻤ ُ‬
‫ﻟﺬﻟﻚ ﺍﳉﺒﻞ ﻗﺒﻞ‬

‫ﻚ ﻭﻗﺪ ﺗُﺤﺪِﺙ ﺗﻠﻚ ﺍﻟﺴﱢﺒﺎﺥ ﻭﺗﻠﻚ ﺍﻷﻬﻧﺎﺭ ُﺑﺨَﺎﺭﹰﺍ ﻓﺎﺳﺪﹰﺍ ﻓﺈﺫﺍ ﺍﻟﺘﻘﻰ ﻋﻠﻴﻬﻢ ﻣﺎ ﺗُﺤﺪِﺙ‬‫ﺨﺮﹺﻳﺔ ﺍﻟﱵ ﻓِﻴﻪ ﺗﻠ َ‬‫ﺑﺎﻟﺼﱠ ْ‬
‫ﺴ َﺪ ﺍﳍﻮﺍﺀ ﻭﺑﻔﺴﺎﺩ ﺍﳍﻮﺍﺀ ﻳﻔﺴُﺪ ﻛ ﱡﻞ ﺷﻲ ٍﺀ ﻳﺸﺘﻤ ﹸﻞ ﻋﻠﻴﻪ ﺫﻟﻚ ﺍﳍﻮﺍﺀ ‪ .‬ﻭﺣﺪﱠﺛﲏ‬
‫ﺥ ﻭﻣﺎ ﻗﺬﻓﻪ ﺫﻟﻚ ﺍﳉﺒ ﹸﻞ ﻓ َ‬ ‫ﺍﻟﺴﱢﺒﺎ ُ‬
‫ﺇﺑﺮﺍﻫﻴ ُﻢ ﺑﻦ ﻋﺒﺎﺱ ﺑ ُﻦ ﳏﻤﺪ ﺑﻦ ﻣﻨﺼﻮ ﹴﺭ ﻋﻦ َﻣﺸْﻴﺨﺔ ﻣﻦ ﺃﻫﻞ ﺍﻷﻫﻮﺍﺯ ﻋﻦ ﺍﻟﻘﻮﺍﺑﻞ ﺃﻬﻧﻦﱠ ﺭﺑّﻤﺎ ﹶﻗﹺﺒ ﹾﻠ َﻦ ﺍﻟﻄﱢﻔ ﹶﻞ ﺍﳌﻮﻟﻮ َﺩ‬
‫ﻓﻴﺠ ْﺪَﻧﻪُ ﰲ ﺗﻠﻚ ﺍﻟﺴﱠﺎﻋ ِﺔ ﳏﻤﻮﻣﹰﺎ ﻳﻌ ﹺﺮ ﹾﻓ َﻦ ﺫﻟﻚ ﻭﻳﺘﺤﺪﱠﺛﹾﻦ ﺑﻪ ‪.‬‬

‫ﻋﻴﻮﻥ ﺍﳊﻴﺎﺕ ﻭﺍﳋﻄﺎﻃﻴﻒ‬

‫ﻒ‬
‫ﺥ ﺍﳋﻄﺎﻃﻴ ِ‬
‫ﺥ ﺍﳋﹶﻄﺎﻃِﻴﻒ ﻓﺈﻥﱠ ﻧﺎﺯﻋﹰﺎ ﻟﻮ ﻧﺰَﻉ ﻋﻴﻮ ﹶﻥ ﻓﺮﺍ ﹺ‬
‫ﺥ ﺍﳊﻴﱠﺎﺕ ﻣﺜ ﹸﻞ ﺍﻟﺬﻱ ﻳﻌﺮﹺﺽ ﻟﻔِﺮﺍ ﹺ‬‫ﻗﺎﻝ ‪ :‬ﻭﻳﻌﺮﹺﺽ ﻟﻔﺮﺍ ﹺ‬
‫ﺕ ﺑﺼﲑ ﹰﺓ ‪.‬‬
‫ﺕ ﻟﻌﺎﺩ ْ‬‫ﺥ ﺍﳊﻴّﺎ ِ‬
‫ﻭﻓﺮﺍ ﹺ‬

‫ﻣﻔﺎﺭﻗﺔ ﺍﻟﺴﻠﺤﻔﺎﺓ ﻭﺍﻟﺮﻕ ﻭﺍﻟﻀﻔﺪﻉ ﻟﻠﻤﺎﺀ ﻭﺯﻋﻢ ﺃﻥﱠ ﺍﻟﺴﱡﻠﺤﻔﺎ ﹶﺓ ﻭﺍﻟﺮّﻕّ ﻭﺍﻟﻀّﻔﺪﻉ ﻣّﻤﺎ ﻻ ﺑﺪﱠ ﻟﻪ ﻣﻦ ﺍﻟﺘﻨﻔﱡﺲ ﻭﻻ‬
‫ﺑﺪﱠ ﳍﺎ ﻣﻦ ﻣﻔﺎﺭﻗ ِﺔ ﺍﳌﺎﺀ ﻭﺃﻧﱠﻬﺎ ﺗﺒﻴﺾ ﻭﺗﻜﺘﺴﺐ ﺍﻟﻄﻌﻢ ﻭﻫﻲ ﺧﺎﺭﺟﺔ ﻣﻦ ﺍﳌﺎﺀ ﻭﺫﻟﻚ ﻟ ِﻠﻨﱠﺴﺐ ﺍﻟﺬﻱ ﺑﻴﻨﻬﺎ ﻭﺑﲔ‬
‫ﺍﻟﻀّﺐ ﻭﺇﻥ ﻛﺎﻥ ﻫﺬﺍ َﺑﺮﱢﻳ‪‬ﺎ ﻭﻫﺬﺍ ﲝﺮﻳ‪‬ﺎ ‪.‬‬
‫ﺷﺒﻪ ﺑﻌﺾ ﺍﳊﻴﻮﺍﻥ ﺍﻟﱪﻱ ﺑﻨﻈﲑﻩ ﻣﻦ ﺍﻟﺒﺤﺮﻱ ﻭﻳﺰﻋﻤﻮُﻥ ﺃﻥﹼ ﻣﺎ ﻛﺎﻥ ﰲ ﺍﻟﱪﱢ ﻣﻦ ﺍﻟﻀﺐﱢ ﻭﺍﻟﻮﺭَﻝ ﻭﺍﳊِﺮﺑﺎﺀ‬
‫ﻍ ﻭﺍﻟﻌﻈﺎﺀ ﻣﺜﻞ ﺍﻟﺬﻱ ﰲ ﺍﻟﺒﺤﺮ ﻣﻦ ﺍﻟﺴﱡﻠﹶﺤﻔﺎ ِﺓ ﻭﺍﻟﺮّﻕّ ﻭﺍﻟﺘﱢﻤﺴﺎﺡ ﻭﺍﻟﻀﱢﻔﺪﻉ‬‫ﻭﺍﳊﻠﻜﺎﺀ ﻭﺷﺤْﻤﺔ ﺍﻷﺭﺽ ﻭﺍﻟﻮ َﺯ ﹺ‬
‫ﺱ ﺍﻟﺒﺤﺮﻳﺔ ﻣﻦ‬
‫ﺖ ﰲ ﺃﹸﻣﻮﺭﻫﺎ ﻓﺈﻧّﻬﺎ ﻗﺪ ﺗﺘﺸﺎﺑﻪ ﰲ ﺃﻣﻮﺭ ﻭﺃﻥﹼ ﻫﺬﻩ ﺍﻷﺟﻨﺎ َ‬
‫ﻭﺃﻥﱠ ﺗﻠﻚ ﺍﻷﺟﻨﺎﺱَ ﺍﻟﱪّﻳ ﹶﺔ ﻭﺇﻥ ﺍﺧﺘﻠﻔ ْ‬
‫ﺗﻠﻚ ﻛﻜﻠﺐ ﺍﳌﺎﺀ ﻣﻦ ﻛﻠﺐ ﺍﻷﺭﺽ ‪.‬‬

‫ﺐ ﺍﳌﻨﻄﻖ ﺃﻥﹼ ﺍﳊﻴﱠﺔ ﻭﺳﺎﻡّ ﺃﺑْﺮَﺹ ﻣﻦ ﺍﻟﻌﻈﺎﺀ ﻭﺍﻟﺘﱢﻤﺴﺎﺡ ﺗﺴﻜ ُﻦ ﰲ ﺃﻋﺸّﺘﻬﺎ‬‫ﺻﻮﻡ ﺑﻌﺾ ﺍﳊﻴﻮﺍﻥ ﻭﻗﺪ ﺯﻋﻢ ﺻﺎﺣ ُ‬
‫ﺕ ﺗﺴﻜ ُﻦ ﺑﻄ َﻦ ﺍﻷﺭﺽ ﻓﺄﻣﱠﺎ ﺍﻷﻓﺎﻋﻲ ﻓﺈﻧّﻬﺎ ﺗﺴﻜﻦ ﰲ‬
‫ﺍﻷﺭﺑﻌﺔ ﺃﺷﻬﺮ ﺍﻟﺸﺪﻳﺪﺓ ﺍﻟﱪﺩ ﻻ ﺗﻄﻌﻢ ﺷﻴﺌﹰﺎ ﻭﺃﻥﹼ ﺳﺎﺋﺮ ﺍﳊﻴّﺎ ِ‬
‫ﺻﺪﻭﻉ ﺍﻟﺼﱠﺨﺮ ﻭﻟﻴﺲ ﻟﺸﻲ ٍﺀ ﻣﻦ ﺍﳊﻴﻮﺍ ِﻥ ﻣﻦ ﺍﻟﺼﱠﱪ ﻋﻦ ﺍﻟﻄﱡﻌ ﹺﻢ ﻣﺎ ﳍﺬﻩ ﺍﻷﺟﻨﺎﺱ ﻭﺇﻥﱠ ﺍﻟﻔﻴﻞ ﻟﻴﻨﺎﺳﺒُﻬﺎ ﻣﻦ‬ ‫ُ‬
‫ﻭﺟﻬﲔ ‪ :‬ﺃﺣﺪﳘﺎ ﻣﻦ ﻃﻮﻝ ﺍﻟﻌﻤﺮ ﻓﺈﻥﱠ ﻣﻨﻬﺎ ﻣﺎ ﻗﺪ ﻋﺎﺵ ﺃﺭﺑﻌﻤﺎﺋﺔ ﺳﻨﺔ ﻭﺍﻟﻮﺟﻪ ﺍﻵﺧﺮ ﺃﻥﹼ ﺍﻟﻔﻴﻠﺔ ﻣﺎﺋﻴﱠﺔ ﻭﻫﺬﻩ‬
‫ﺍﻷﺟﻨﺎﺱ ﻣﺎﺋﻴﱠﺔ ﻭﺇﻥ ﻛﺎﻥ ﺑﻌﻀﻬﺎ ﻻ ﻳﺴﻜﻦ ﺍﳌﺎﺀ ‪.‬‬
‫ﺐ ﻳﻘﻮﻝ ‪ :‬ﺩﺍﻫﻴﺔ ﺍﻟﻐﱪ ﻗﺎﻝ ‪ :‬ﻭﻗﻴﻞ‬‫ﺖ ﻳﻮﻧُﺲ ﺑﻦ ﺣﺒﻴ ﹴ‬ ‫ﺩﺍﻫﻴﺔ ﺍﻟ َﻐَﺒﺮ ﻗﺎﻝ ‪ :‬ﻭﲰﻌ ُ‬

‫ﲔ ﻓﺘﺤْﻤﻲ ﺫﻟﻚ ﺍﳌﻮﺿ َﻊ ﻭﺭﲟﺎ ﻏﱪ ﺫﻟﻚ ﺍﳌﺎ ُﺀ ﰲ ﺍﳌ ْﻨﻘﹶﻊ ﺣﻴﻨﹰﺎ‬

‫ﺏ ﻣﺎ ٍﺀ ﺇﻣﱠﺎ ﻏﺪﻳ ﹴﺮ ﻭﺇﻣﺎ ﻋ ﹴ‬
‫ﺖ ﺑﻘﹸﺮ ﹺ‬
‫ﺫﻟﻚ ﻷﻬﻧﺎ ﺭﺑﱠﻤﺎ ﺳﻜَﻨ ْ‬
‫ﺻﻤﱠﺎ ُﺀ ﺍﻟ َﻐﺒَﺮ ( ﻗﺎﻝ‬
‫ﺖ ﺇﺣﺪﻯ ﺍﻟﻜﹸﺒَﺮ ** َﺩﺍﻫﻴ ﹸﺔ ﺍﻟﺪﱠﻫ ﹺﺮ ﻭ َ‬
‫ﺏ ﺍﳊﺮﻣﺎﺯﻱّ ‪ ) :‬ﻳﺎ ﺍﺑ َﻦ ﺍﳌﻌﻠﱠﻰ ﻧﺰﻟ ْ‬ ‫ﻭﻗﺪ ﲪﺘْﻪ ﻭﻗﺎﻝ ﺍﻟﻜﺬﱠﺍ ُ‬
‫ﻉ ﻋﻦ ﺑﲏ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻏﻄﻔﺎﻥ ﻗﺎﻝ ‪ :‬ﺃﻓﻌﻰ ﺇ ﹾﻥ ﺃﻳﻘﻈﹾﺘﻬﺎ ﻟﺴﻌَﺘْﻚ ﻭﺇﻥ ﺗﺮﻛﹾﺘﻬﺎ‬ ‫‪ :‬ﻭﺳﺄﻝ ﺍﳊﻜﻢ ﺑ ُﻦ ﻣﺮﻭﺍ ﹶﻥ ﺑ ﹺﻦ ﺯﻧﺒﺎ ﹴ‬
‫ﻀﺮْﻙ ‪( .‬‬
‫ﱂ َﺗ ِ‬

‫ﻧﺎﺩﺭﺓ ﺗﺘﻌﻠﻖ ﺑﺎﳊﻴﺎﺕ‬

‫ﲑ ﺍﳌﺎﻝ ﻓﺄﺷﻔﻰ ﻋﻠﻰ ﺍﳌﻮﺕ ﻓﺄﺗﺎﻫﻢ ﺭﺟﻞﹲ ﻓﻘﺎﻝ‬
‫ﻭﺫﻛﺮ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺻﺨﺮ ﻗﺎﻝ ‪ُ :‬ﻧﻬﹺﺶ ﺭﺟﻞﹲ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﺎﺩﻳﺔ ﻛﺜ ُ‬
‫‪ :‬ﺃﻧﺎ ﹶﺃﺭْﻗﻴﻪ ﻓﻤﺎ ﺗُﻌﻄﻮﱐ‬

‫ﻕ ﻗﺎﻝ ﺍﻟﺮﱠﺍﻗﻲ ﻭﺍﳌﺪﺍﻭﻱ ‪ :‬ﺣﻘﻲ ﻗﺎﻝ‬

‫ﻓﺸﺎﺭﻃﻮﻩ ﻋﻠﻰ ﺛﻼﺛﲔ ﺩﺭﳘﹰﺎ ﻓﺮﻗﺎﻩ ﻭﺳﻘﺎﻩ ﺃﺷﻴﺎﺀ ﺑﺒﻌﺾ ﺍﻷﺧﻼﻁ ﻓﻠﻤﱠﺎ ﺃﻓﺎ َ‬
‫ﺾ ﺳﻘﺎﻩ ﻻ‬ ‫ﺕ ﻧﻔﺜﻬﺎ َﻭ َﺣ ْﻤ ﹴ‬
‫ﲔ ﺩﺭﳘﹰﺎ ﰲ ﻧﻔﺜﺎ ٍ‬
‫ﺍﳌﻠﺪﻭﻍ ‪ :‬ﻭﻣﺎ ﺣﻘﻪ ﻗﺎﻟﻮﺍ ‪ :‬ﺛﻼﺛﻮﻥ ﺩﺭﳘﹰﺎ ﻗﺎﻝ ﺃﹸﻋﻄﻴﻪ ﻣﻦ ﻣﺎﱄ ﺛﻼﺛ َ‬
‫ﺗُﻌﻄﻮﻩ ﺷﻴﺌﹰﺎ ‪.‬‬
‫ﺣﺪﻳﺚ ﺳﻜﺮ ﺍﻟﺸﻄﺮﳒﻲ ﻭﺣﺪﱠﺛﲏ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ ﻋﻦ ﺳﻜﱠ ﹴﺮ ﺍﻟﺸﱢﻄﺮﳒﻲّ ﻭﻛﺎﻥ ﺃﲪﻖ ﺍﻟﻘﺎﺻﱢﲔ ﻭﺃﺣﺬﻗﹶﻬﻢ ﺑﻠﻌﺐ‬
‫ﺍﻟﺸﱢﻄﺮﻧﺞ ﻭﺳﺄﻟﺘﻪ ﻋﻦ ﺧﺮﻕ ﻛﺎﻥ ﰲ َﺧ َﺮ َﻣ ِﺔ ﺃﻧﻔﻪ ﻓﻘﻠﺖ ﻟﻪ ‪ :‬ﻣﺎ ﻛﺎﻥ ﻫﺬﺍ ﺍﳋﺮﻕ ﻓﺬﻛﺮ ﺃﻧﱠﻪ ﺧﺮﺝ ﺇﱃ ﺟَﺒ ﹶﻞ‬
‫ﺠﺪُ ﺻﺎﺣﺒَﻪ‬
‫ﺨﻔِﻖ ﻭَﻳ ﹺ‬
‫ﻳﺘﻜﺴﱠﺐ ﺑﺎﻟﺸﱢﻄﹾﺮﻧﺞ ﻓﻘﺪﻡ ﺍﻟﺒﻠﺪ ﹶﺓ ﻭﻟﻴﺲ ﻣﻌﻪ ﺇﻻﹼ ﺩﺭﻫﻢٌ ﻭﺍﺣﺪ ﻭﻟﻴﺲ ﻳَﺪﺭﻱ ﺃﻳﻨﺠَﺢ ﺃﻡ ﻳُ ْ‬
‫ﺍﻟﺬﻱ ﺍﻋﺘﻤﺪﻩ ﺃ ْﻡ ﻻ ﳚﺪﻩ ﻓﻮﺭﺩ ﻋﻠﻰ َﺣ ﻮﱠﺍ ٍﺀ ﻭﺑﲔ ﻳﺪﻳﻪ ُﺟ ﻮَﻥ ﻋِﻈﺎﻡٌٌ ﻓﻴﻬﺎ ﺣﻴﺎ ﺕٌ ﺟﻠﻴﻠﺔ ‪.‬‬
‫ﻭﺍﳊﻴّﺔ ﺇﺫﺍ ﻋﻀﱠﺖ ﱂ ﺗﻜ ْﻦ ﻏﺎﻳﺘُﻬﺎ ﺍﻟﻨﱠﻬﺶ ﺃﻭ ﺍﻟﻌﺾّ ﻭﺃﻥ ﺗﺮﺿﻰ ﺑﺎﻟﻨﱠﻬﺶ‬

‫ﻭﻟﻜﻨﱠﻬﺎ ﻻ ﺗﻌﺾﱡ ﺇﻻﱠ ﻟﻸﻛﻞ ﻭﺍﻻﺑﺘﻼﻉ ﻭﺭﺑﱠﻤﺎ ﻛﺎﻧﺖ ﺍﳊﻴﱠﺎﺕ ﻋِﻈﺎﻣًﺎ ﺟﺪ‪‬ﺍ ﻭﻻ ﲰﻮﻡ ﳍﺎ ﻭﻻ َﺗ ْﻌﻘِﺮ ﺑﺎﻟﻌﺾّ ﻛﺤﻴﺎﺕ‬
‫ﳊﻔﱠﺎﺙ ﻣﻦ ﺍﳊﻴﱠﺎﺕ ﺗﺄﻛﻞ ﺍﻟﻔﺄﺭ ﻭﺃﺷﺒﺎَﻩ ﺍﻟﻔﺄﺭ ﻭﳍﺎ ﻭﻋﻴﺪٌ ﻣُﻨﻜﺮٌ ﻭﻧﻔﺦٌ‬
‫ﳉ ﻮْﻻ ِﻥ ﻭﰲ ﺍﻟﺒﺎﺩﻳﺔ ﺣﻴﱠﺔ ﻳﻘﺎﻝ ﳍﺎ ﺍﳊﹸﻔﱠﺎﺙ ﻭﺍ ﹸ‬
‫ﺍﹶ‬
‫ﻭﺇﻇﻬﺎﺭٌ ﻟﻠﺼﱠﻮﻟﺔ ﻭﻟﻴﺲ ﻭﺭﺍﺀ ﺫﻟﻚ ﺷﻲﺀ ﻭﺍﳉﺎﻫﻞ ﺭﺑﱠﻤﺎ ﻣﺎﺕ ﻣﻦ ﺍﻟﻔﺰﻉ ﻣﻨﻬﺎ ﻭﺭﺑﱠﻤﺎ ﲨﻌﺖ ﺍﳊﻴﱠﺔ ﺍﻟﺴﱠﻢﱠ ﻭﺷﺪﱠﹶﺓ‬
‫ﺕﰲ‬ ‫ﺍﳉﹶﺮْﺡ ﻭﺍﻟﻌﺾﱠ ﻭﺍﻻﺑﺘﻼﻉ ﻭ َﺣ ﹾﻄ َﻢ ﺍﻟﻌﻈﻢ ﻓﻮﻗﻒ ﺳُﻜﹼﺮٌ ﻋﻠﻰ ﺍﳊﻮّﺍﺀ ﻭﻗﺪ ﺃﺧﺮﺝ ﻣﻦ ﺟﻮﻧﺘِﻪ ﺃﻋﻈﻢ َﺣﻴﱠﺎ ٍ‬
‫ﺍﻷﺭﺽ ﻭﺍﺩّﻋﻰ ﻧﻔﻮ ﹶﺫ ﺍﻟﺮﱡﻗﻴ ِﺔ ﻭﺟﻮﺩﹶﺓ ﺍﻟﺘﱢﺮﻳﺎﻕ ﻓﻘﺎﻝ ﻟﻪ ﺳُﻜﱠﺮٌ ‪ :‬ﺧ ﹾﺬ ﻣﻨﱢﻲ ﻫﺬﺍ ﺍﻟﺪﱢﺭﻫﻢ ﻭﺍﺭﻗﲏ ُﺭﻗﹾﻴ ﹰﺔ ﻻ ﺗﻀﺮّﱐ ﻣﻌﻬﺎ‬
‫ﺖ ﺃﻥﱠ‬
‫ﺖ ﻋﻠﻤ ُ‬ ‫ﺣﻴّﺔﹲ ﺃﺑﺪﹰﺍ ﻗﺎﻝ ‪ :‬ﻓﺈﻧﱢﻲ ﺃﻓﻌﻞ ﻗﺎﻝ ‪ :‬ﻓﺄ ْﺭ ِﺳ ﹾﻞ ﻗﺒﻞ ﺫﻟﻚ َﺣﻴﱠ ﹰﺔ ﺣﺘّﻰ ﺗﺮﻗﻴﲏ ﺑﻌﺪ ﺃﻥ ﺗﻌﻀﱠﲏ ﻓﺈ ﹾﻥ ﺃﻓ ﹾﻘ ُ‬
‫ﻉ‬
‫ُﺭﻗﹾﻴﺘﻚ ﺻﺤﻴﺤﺔ ﻗﺎﻝ ‪ :‬ﻓﺈﻧﱢﻲ ﺃﻓﻌﻞ ﻓﺎﺧﺘ ْﺮ ﺃﻳﱠﺘَﻬﻦﱠ ﺷﺌﺖ ﻓﺄﺷﺎﺭ ﺇﱃ ﻭﺍﺣﺪ ٍﺓ ﳑّﺎ ﺗﻌﺾﱡ ﻟﻸﻛ ﹺﻞ ﺩﻭﻥ ﺍﻟﺴﱠﻢّ ﻓﻘﺎﻝ ‪ :‬ﺩ ْ‬
‫ﺖ ﻋﻠﻰ ﳊﻤﻚ ﱂ ﺗﻔﺎﺭﻗﻚ ﺣﱴ ﺗﻘﻄﻌﻚ ﻗﺎﻝ ‪ :‬ﻓﺈﻧﱢﻲ ﻻ ﺃﺭﻳﺪ ﻏﲑﻫﺎ ﻭﻇﻦﱠ ﺃﻧّﻪ ﺇﻧّﻤﺎ َﺯ ﻭَﺍﻫﺎ‬ ‫ﻀ ْ‬‫ﻫﺬﻩ ﻓﺈﻥﱠ ﻫﺬﻩ ﺇﻥ ﻗﺒ َ‬
‫ﻋﻨﻪ ﻟﻔﻀﻴﻠ ٍﺔ ﻓﻴﻬﺎ ﻗﺎﻝ ‪ :‬ﺃﻣّﺎ ﺇ ﹾﺫ ﺃﺑﻴﺖ ﺇﻻﱠ ﻫﺬﻩ ﻓﺎﺧﺘ ْﺮ ﻣﻮﺿﻌﹰﺎ ﻣﻦ ﺟﺴﺪ َﻙ ﺣَﺘﱠﻰ ﺃﺭﺳﻠﻬﺎ ﻋﻠﻴﻪ ﻓﺎﺧﺘﺎ َﺭ ﺃﻧﻔﻪ ﻓﻨﺎﺷﺪﻩ‬
‫ﻭﺧﻮﱠﻓﻪ ﻓﺄﰉ ﺇﻻﱠ ﺫﻟﻚ‬

‫ﺃﻭ ﻳﺮﺩﱠ ﻋﻠﻴﻪ ﺩِﺭ َﻫ َﻤﻪُ ﻓﺄﺧﺬﻫﺎ ﺍﳊﹼﻮﺍ ُﺀ ﻭﻃﻮﺍﻫﺎ ﻋﻠﻰ ﻳﺪﻩ ﻛﻲ ﻻ ﻳﺪﻋﻬﺎ ﺗﻨﻜﺰ ﻓﺘﻘﻄﻊ ﺃﻧﻔﻪ ﻣﻦ ﺃﺻﻠﻪ ﰒﱠ ﺃﺭﺳﻠﻬﺎ ﻋﻠﻴﻪ‬
‫ﺖ ﻋﻠﻴﻪ ﺃﻫﻞ ﺗﻠﻚ ﺍﻟﺒﻠﹾﺪﺓ ﹸﺛﻢّ ﻏﹸﺸِﻲ ﻋﻠﻴﻪ ﻓﺄﹸ ِﺧ ﹶﺬ‬
‫ﻓﻠﻤﺎ ﺃﻧﺸﺒﺖ ﺃﺣﺪ ﻧﺎَﺑﻴْﻬﺎ ﰲ ِﺷﻖﱢ ﺃﻧﻔﻪ ﺻَﺮَﺥ ﻋﻠﻴﻪ ﺻَﺮﺧ ﹰﺔ ﲨﻌ ْ‬
‫ﺍﳊﻮّﺍ ُﺀ (‬
‫ﻕ ﻛﺎﻧّﻪ ﺃﺟﻦﱡ ﺍﳋﻠﹾﻖ ﻓﺘﻄ ﻮﱠﻋﻮﺍ ﲝﻤﻠﻪ ﻓﺤﻤﻠﻮﻩ ﻣﻊ‬ ‫ﻓ ﻮُﺿﻊ ﰲ ﺍﻟﺴﱢﺠﻦ ﻭﻗﺘﻠﻮﺍ ﺗﻠﻚ ﺍﳊﻴﱠﺎﺕ ﻭﺗﺮﻛﻮﻩ ﺣﺘّﻰ ﺃﻓﺎ َ‬
‫ﺍﳌﹸﻜﺎﺭﻱ ﻭﺭﺩﱡﻭﻩ ﺇﱃ ﺍﻟﺒﺼﺮﺓ ﻭﺑﻘِﻲ ﺃﹶﺛﺮُ ﻧﺎﺑﹺﻬﺎ ﰲ ﺃﻧﻔﻪ ﺇﱃ ﺃﻥ ﻣﺎﺕ ‪.‬‬
‫ﺕ ﻻ ﺗﺘﺨﺬ ﻟﻨﻔﺴﻬﺎ ﻭﻻ ﻟﺒﻴﻀﻬﺎ ﻭﻻ ﺃﻭﻻﺩﻫﺎ ﺑﻴﻮﺗﹰﺎ‬ ‫ﻣﺎ ﻳﻐﺘﺼﺐ ﺑﻴﺖ ﻏﲑﻩ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻗﺎﻝ ‪ :‬ﻭﺃﺷﻴﺎ ُﺀ ﻣﻦ ﺍﳊﺸﺮﺍ ِ‬
‫ﺏ ﺗﻘﻮﻝ ﻟﻠﻤُﺴﻲﺀ ‪ :‬ﹶﺃ ﹾﻇ ﹶﻠﻢُ ِﻣ ْﻦ َﺣﻴٍّﺔ ﻷﻥﱠ‬
‫ﺖ ﳍﺎ ﻭﺍﻟﻌﺮ ُ‬ ‫ﺑﻞ ﺗﻈﻠﻢ ﻛﻞﱠ ﺫﻱ ﺟُﺤﺮ ﺟُﺤﺮَﻩ ﻓﺘﺨﺮﺟُﻪ ﻣﻨﻪ ﺃﻭ ﺗﺄﻛ ﹸﻠ ُﻪ ﺇﻥﹼ ﺛﺒ َ‬
‫ﺖ ﻗﺼﺪَﺕ ﳓﻮﻩ ﻫﺮﺏ ﺃﻫﻠﹸﻪ ﻣﻨﻪ ﻭﺃﺧْﻠﹶ ﻮْﻩ ﳍﺎ ‪.‬‬ ‫ﺍﳊﻴّﺔ ﻻ ﺗﺘﱠﺨﺬ ﻟﻨﻔﺴﻬﺎ ﺑﻴﺘﹰﺎ َﻭ ﹸﻛ ﱡﻞ ﺑﻴ ٍ‬
 ‫ﻋﺪﺍﻭﺓ ﺍﻟﻮﺭﻝ ﻭﺍﳊﻴﺔ‬

‫ﻼ ﺫﺭﻳﻌﹰﺎ ﻭﻛ ﱡﻞ ِﺷﺪﱠٍﺓ ﻳﻠﻘﺎﻫﺎ‬

‫ﺕ ﻭﻳﺄﻛﻠﻬﺎ ﺃﻛ ﹰ‬
‫ﻭﺍﻟﻮﺭَﻝ ﻳﻘﹾﻮَﻯ ﻋﻠﻰ ﺍﳊﻴﱠﺎ ِ‬

‫ﻒ ﹺﺟ ْﺮﻣًﺎ ﻣﻦ ﺍﻟﻀّﺐّ ﻭﺯﻋﻢ ﺃﻧﱠ ُﻬ ْﻢ ﻳﻘﻮﻟﻮﻥ ‪ :‬ﹶﺃ ﹾﻇ ﹶﻠﻢُ‬

‫ﺫﻭ ﺟُﺤْﺮ ﻣﻨﻬﺎ ﻓﻬﻲ ﺗﻠﻘﹶﻰ ﻣﺜ ﹶﻞ ﺫﻟﻚ ﻣﻦ ﺍﻟﻮﺭَﻝ ﻭﺍﻟﻮ َﺭﻝﹸ ﺃﻟﹾﻄ ُ‬
‫ﺐ ﻇﻠﻢ ‪.‬‬ ‫ﺐ ﻭﻳﻘﻮﻟﻮﻥ ‪ :‬ﻣﻦ ﺍ ْﺳَﺘﺮْﻋﻰ ﺍﻟﺬﱢ ﹾﺋ َ‬
‫ِﻣ ْﻦ َﻭﺭَﻝ ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ ‪ :‬ﺃ ﹾﻇ ﹶﻠﻢُ ِﻣ ْﻦ َﺣﻴّﺔ ﻭﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ ‪ :‬ﺃ ﹾﻇ ﹶﻠﻢُ ِﻣ ْﻦ ِﺫﹾﺋ ﹴ‬
‫ﺏ ﲢﻔﺮ ﹺﺟﺤَﺮﻬﺗﺎ ﰲ ﺍﻟ ﹸﻜﺪَﻯ ﻭﺍﻟﻮَﺭﻝ ﻻ ﳛ ﹸﻔ ُﺮ‬ ‫ﺍﻟﻮﺭﻝ ﻭﺍﻟﻀﺐّ ﻭﺑﺮﺍﺛﻦ ﺍﻟ ﻮَﺭﻝ ﺃﻗﻮﻯ ﻣﻦ ﺑﺮﺍِﺛ ﹺﻦ ﺍﻟﻀّﺐّ ﻭﺍﻟﻀﱢﺒﺎ ُ‬
‫ﺏ ﺃﻧﱠﻪ ﺇﳕﺎ ﺻﺎﺭ ﻻ ﳛﻔﺮ ﻟﻨﻔﺴﻪ ﺇﺑﻘﺎ ًﺀ ﻋﻠﻰ ﺑﺮﺍﺛﻨﻪ ﻭﳝﻨﻊ ﺍﳊﻴﱠﹶﺔ ﺃﻥ‬ ‫ﺨ ﹺﺮﺝُ ﺍﻟﻀّﺐّ ﻣﻦ ﺑﻴﺘﻪ ﻓﺘﺰﻋﻢ ﺍﻷﻋﺮﺍ ُ‬ ‫ﻟﻨﻔﺴﻪ ﺑﻞ ﻳُ ْ‬
‫ﲢﻔﹸﺮ ﺑﻴﺘﻬﺎ ﺃﻥﹼ ﺃﺳﻨﺎﻧَﻬﺎ ﹶﺃ ﹶﻛ ﱡﻞ ﻣﻦ ﺃﺳﻨﺎﻥ ﺍﻟﻔﺄﺭ ﻭﻣﻦ ﺍﻟﱵ ﲢﻔﺮ ﺑﺎﻷﻓﻮﺍﻩ ﻭﺍﻷﻳﺪﻱ ﻛﺎﻟﻨﻤﻞ ﻭﺍﻟﺬﹼﺭﱢ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‬
‫ﱐ ﺫﻟﻚ َﻭ َﺣ ﹾﻔﺮُ ﻏﲑﻫﺎ ﻭﻣﻌﺎﻧﺎﺗُﻪ ﻳﻜﻔﻴﻬﺎ‬
‫ﻭﺍﳊﻴّﺔ ﻻ ﺗﺮﻯ ﺃﻥ ﺗﻌﺎ ﹶ‬

‫ﺷﻌﺮ ﰲ ﻇﻠﻢ ﺍﳊﻴﺔ‬

‫ﺏ ﺍﳌﺜﻞ ﺑ ﹸﻈﻠﹾﻢ ﺍﳊﻴّﺔ ﻳﻘﻮﻝ ﻣﻀﺮﱢﺱ ﺑﻦ ﻟﻘﻴﻂ ‪ ) :‬ﻟﻌﻤﺮﻙ ﺇﱏ ﻟﻮ ﺃﺧﺎﺻﻢ ﺣﻴ ﹰﺔ ** ﺇﱃ ﻓﻘﻌ ﹴ‬

‫ﺲ ﻣﺎ‬ ‫ﻭﰲ ‪َ .‬‬
‫ﺿ ْﺮ ﹺ‬
‫ﺃﻧﺼﻔﺘﲎ ﻓﻘﻌﺲ ( ) ﺇﺫﺍ ﻗﻠﺖ ﻣﺎﺕ ﺍﻟﺪﺍﺀ ﺑﻴﲏ ﻭﺑﻴﻨﻬﻢ ** ﺳﻌﻰ ﺣﺎﻃﺐٌ ﻣﻨﻬﻢ ﻵﺧﺮ ﻳﻘﺒﺲ ( ) ﻓﻤﺎ ﻟﻜﻢ ﻃﻠﺴﹰﺎ‬
‫ﺇﱃ ﻛﺄﻧﻜﻢ ** ﺫﺋﺎﺏ ﺍﻟﻐﻀﺎ ﻭﺍﻟﺬﺋﺐ ﺑﺎﻟﻠﻴﻞ ﺃﻃﻠﺲ ( ﻭﺟﻌﻠﻪ ﺃﻃﻠﺲ ﻷﻧّﻪ ﺣﲔ ﺗﺸﺘﺪﱡ ﻇﹸﻠﻤﺔ ﺍﻟﻠﱠﻴﻞ ﻓﻬﻮ ﺃﺧﻔﻰ ﻟﻪ‬
‫ﻭﻳﻜﻮ ﹸﻥ ﺣﻴﻨﺌ ٍﺬ ﺃﺧﺒﺚ ﻟﻪ ﻭﺃﺿْﺮَﻯ ‪.‬‬
‫ﻼ ﻓﻘﺎﻝ ‪:‬‬
‫ﺐ ﰲ ﺍﳊﹸ ﹾﻜ ﹺﻢ ﻣﺜ ﹰ‬
‫ﺏ َﺟ ﻮْﺭ ﺍﳊﻴﱠ ِﺔ ﻭﺍﻟﺬﱢﹾﺋ ﹺ‬
‫ﺿ َﺮ َ‬
‫ﺸﺒَﺔ ﺍﻟ َﻌﺪَﻭﻱّ ﻟﺒﲏ ﺟﻌﻔﺮ ﺑﻦ ﻛﻼﺏ ﻭ َ‬
‫ﻭﻗﺎﻝ َﺣﺮﹺﻳ ُﺰ ﺑﻦ ﻧُ ْ‬

‫) ﻛﺄﻧﲏ ﺣﲔ ﺃﺣﺒﻮ ﺟﻌﻔﺮﹰﺍ ﻣﺪﺣﻰ ** ﺃﺳﻘﻴﻬﻢ ﻃﺮﻕ ﻣﺎﺀ ﻏﲑ ﻣﺸﺮﻭﺏ ( ) ﻭﻟﻮ ﺃﺧﺎﺻﻢ ﺃﻓﻌﻰ ﻧﺎﻬﺑﺎ ﻟﺜﻖٌ ** ﺃﻭ‬
‫ﻕ ﺃﻭ ﺑﻌﺮﻗﻮﺏ (‬
‫ﺍﻷﺳﺎﻭﺩ ﻣﻦ ﺻﻢ ﺍﻷﻫﺎﺿﻴﺐ ( ) ﻟﻜﻨﺘﻢ ﻣﻌﻬﺎ ﺃﻟﺒﹰﺎ ﻭﻛﺎﻥ ﳍﺎ ** ﻧﺎ ﺏٌ ﺑﺄﺳﻔﻞ ﺳﺎ ﹴ‬

‫ﻓﻢ ﺍﻷﻓﻌﻰ‬

‫ﺤ ﹺﻮ ﻭﺍﻟﻔﻢ ﳍﺎ ﺧﻄﻢ ﻭﻟﺬﻟﻚ ﻳﻨﻔﺬ ﻧﺎﺑُﻬﺎ ﻭﻛﺬﻟﻚ ﻛ ﱡﻞ ﺫِﻱ ﻓ ﹴﻢ ﻭﺍﺳ ﹺﻊ ﺍﻟﺸﱠﺤﻮ ﻛﻔﻢ ﺍﻷﺳﺪ‬ ‫ﻗﺎﻝ ‪ :‬ﻭﺍﳊﻴﱠﺔ ﻭﺍﺳﻌﺔﹸ ﺍﻟﺸﱠ ْ‬
‫ﲔ ﻭﻛﺎﻥ ﺫﺍ ﺧَﻄ ﹴﻢ ﻭﺧُﺮﻃﻮ ﹴﻡ ﻓﻬﻮ ﺃﺷﺪﱡ ﻟﻪ ﻛﺎﳋﻨﺰﻳﺮ ﻭﺍﻟﺬﱢﺋﺐ ﻭﺍﻟﻜﻠﹾﺐ‬
‫ﻓﺈﺫﺍ ﺍﺟْﺘﻤ َﻊ ﻟﻪ ﺳ َﻌﺔﹸ ﺍﻟﺸﱠﺤﻮ ﻭﻃﻮ ﹸﻝ ﺍﻟﻠﱠﺤﻴ ﹺ‬
‫ﲔ ﻣﺴﺘﻄﻴﻠﲔ ﺑﻔﻜﱢﻬﺎ‬ ‫ﻭﻟﻮ ﻛﺎﻥ ﻟﺮﺃﺱ ﺍﳊﻴﱠﺔ ﻋَﻈﹾﻢٌ ﻛﺎﻥ ﺃﺷﺪﱠ ﻟﻌﻀﱠﺘﻬﺎ ﻭﻟﻜﻨﱠﻪ ﺟﻠﺪٌ ﻗﺪ ﺃﻃﺒ َﻖ ﻋﻠﻰ ﻋﻈﻤﲔ ﺭﻗﻴﻘ ﹺ‬
‫ﺍﻷﻋﻠﻰ ﻭﺍﻷﺳﻔﻞ ﻭﻟﺬﻟﻚ ﺇﺫﺍ ﺃﻫﻮﻯ ﺍﻟﺮﱠ ُﺟ ﹸﻞ ﲝَﺠﺮ ﺃﻭ ﻋﺼًﻰ ﺭﺃﻳﺘﻬﺎ ﺗﻠ ﻮﱢﻱ ﺭﺃﺳﻬﺎ‬

‫ﻒ ﺫﻟﻚ ﺍﳌﻮﺿﻊ ﻣﻨﻬﺎ ﻭﻫﻮ ﻣَﻘﹾﺘَﻞﹾٌ ﻭﻣﺎ ﺃﻛﺜﺮ ﻣﺎ ﻳﻜﻮﻥ‬

‫ﻀ ْﻌ ِ‬
‫ﻭﲢﺘﺎﻝ ﰲ ﺫﻟﻚ ﻭﲤﻨﻌﻪ ﺑﻜﻞﱢ ﺣﻴﻠ ٍﺔ ﻷﻧﱠﻬﺎ ﺗﻌﻠﻢ ﻭﲢﺲﱡ ﹺﺑ َ‬
‫ﰲ ﺃﻋﻨﺎﻗﻬﺎ ﲣﺼﲑٌ ﻭﻟﺼﺪﻭﺭﻫﺎ ﺃﻏﺒﺎﺏ ﻭﺫﻟﻚ ﰲ ﺍﻷﻓﺎﻋﻲ ﺃﻋﻢﱡ ﻭﺫﻟﻚ ﺍﳌﻮﺿ ُﻊ ﺍﳌﺴﺘﺪﻕّ ﺇﻧﱠﻤﺎ ﻫﻮ ﺷﻲﺀٌ ﻛﻬﻴﺌﺔ‬
‫ﺍﳋﺮﻳﻄﺔ ﻭﻛﻬﻴﺌﺔ ﻓﻢ ﺍﳉِﺮﺍﺏ ُﻣﻨْﻀﻢﱡ ﺍﻷﺛﹾﻨﺎﺀ ُﻣﹶﺜﻨّﻰ ﺍﻟﻐﻀُﻮﻥ ﻓﺈﺫﺍ ﺷﺌﺖ ﺃﻥ ﺗﻔﺘﺢ ﺍﻧﻔﺘﺢ ﻟﻚ ﻓﻢٌ ﻭﺍﺳﻊ ﻭﻟﺬﻟﻚ ﻗﺎﻝ‬
‫ﺝ ﺇﱃ ﺛﻼﺛﺔ ﺃﻳ ٍﺪ ﻭﻟﻮﻻ ﺃﻥﹼ ﺍﳊﻤﺎﻟﲔ ﻗﺪ ﺟﻌﻠﻮﺍ ﺃﻓﻮﺍﻫﻬﻢ ﺑﺪﻝ ﺍﻟﻴﺪ‬ ‫ﺏ ﳛﺘﺎ ُ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻫﺎﻧﺊ ‪ :‬ﻛﺎﻥ ﹶﻓ ْﺘﺢُ ﻓ ﹺﻢ ﺍﳉﺮﺍ ﹺ‬
‫ﺕ‬
‫ﻕ ﺍﳊﻴﱠﺎ ِ‬
‫ﺍﻟﺜﱠﺎﻟﺜﺔِ ﻟﻘﺪﻛﺎﻥ ﺫﻟﻚ ﳑﺘﻨﻌًﺎ ﺣﺘّﻰ ﻳﺴﺘﻌﻴﻨﻮﺍ ﺑﻴ ِﺪ ﺇﻧﺴﺎﻥ ‪ .‬ﻭﻫﺬﺍ ﳑﱠﺎ ﻳﻌﺪﱡ ﰲ ﳎﻮﻥ ﺍﺑﻦ ﻫﺎﻧﺊ ﻭﻛﺬﻟﻚ ﺣُﻠﻮ ُ‬
‫ﺖ ﰲ ﺍﻟﻄﱡﻮﻝ ‪.‬‬
‫ﻭﺃﻋﻨﺎﻗﻬﺎ ﻭﺻﺪﻭﺭُﻫﺎ ﻗﺪ ﺗﺮﺍﻫﺎ ﻓﺘﺮﺍﻫﺎ ﰲ ﺍﻟﻌﲔ ﺩﻗﻴﻘ ﹰﺔ ﻭﻻ ﺳﻴﱠﻤﺎ ﺇﺫﺍ ﺃﻓﺮ ﹶﻃ ْ‬

‫ﺷﺮﺍﻫﺔ ﺍﳊﻴﺔ ﻭﺍﻷﺳﺪ‬

‫ﻀ ﹴﻊ ﻭﺫﻟﻚ ﳌﺎ‬
‫ﻀ َﻌ ﹶﺔ ﺍﻟﻌﻈﻴﻤﹶﺔ ﻣﻦ ﻏﲑ ﻣ ْ‬
‫ﻭﻫﻲ ﺗﺒﺘﻠ ُﻊ ﻓِﺮﺍﺥ ﺍﳊﻤﺎﻡ ﻭﺍﳊﻴ ﹸﺔ ﺃﻬﻧ ُﻢ ﻭﺃﺷﺮﻩ ﻣﻦ ﺍﻷﺳﺪ ﻭﺍﻷﺳ ُﺪ ﻳﺒﻠ ُﻊ ﺍﻟَﺒ ْ‬
‫ﻓﻴﻪ ﻣﻦ ﻓﹶﻀْﻞ ﺍﻟﺸﺮَﻩ ﻭﻛﺬﻟﻚ ﺍﳊﻴّﺔ ﻭﳘﺎ ﻭﺍﺛﻘﺎﻥ ﺑﺴﻬﻮﻟِﺔ ﻭ َﺳ َﻌ ِﺔ ﺍﳌﺨﺮﺝ ‪ .‬ﺗِﻨﱢﲔ ﺃﻧﻄﺎﻛﻴﺔ‬

‫ﺖ‬
‫ﺤ َﺮﻳْﻦ ﻭﺃﻫﻞ ﺃﻧﻄﺎ ِﻛَﻴ ﹶﺔ ﻭﺫﻟﻚ ﺃﻧﱢﻲ ﺭﺃﻳ ُ‬
‫ﻭ ِﻣﻤﱠﺎ ﻋﻈﱠﻤﻬﺎ ﻭﺯﺍ َﺩ ﰲ ﻓﺰﻉ ﺍﻟﻨﱠﺎﺱ ﻣﻨﻬﺎ ﺍﻟﺬﻱ ﻳﺮﻭﻳﻪ ﺃﻫ ﹸﻞ ﺍﻟﺸﺎﻡ ﻭﺃ ْﻫ ﹸﻞ ﺍ ﹾﻟَﺒ ْ‬
‫ﺚ‬
‫ﺍﻟﺜﻠﺚ ﺍﻷﻋﻠﻰ ﻣﻦ ﻣﻨﺎﺭﺓ ﻣﺴﺠﺪ ﺃﻧﻄﺎﻛِﻴﺔ ﺃﻇﻬ َﺮ ﹺﺟﺪﱠ ﹰﺓ ﻣﻦ ﺍﻟﺜﻠﺜﲔ ﺍﻷﺳﻔﻠﲔ ﻓﻘﻠﺖ ﳍﻢ ‪ :‬ﻣﺎ ﺑﺎ ﹸﻝ ﻫﺬﺍ ﺍﻟﺜﻠ ِ‬
‫ﺤﺮﹺﻧﺎ ﻫﺬﺍ ﻓﻜﺎﻥ ﻻ ﳝﺮﱡ ﺑﺸﻲ ٍﺀ ﺇﻻﹼ ﺃﻫﻠﻜﻪ ﻓﻤﺮﱠ ﻋﻠﻰ ﺍﳌﺪﻳﻨﺔ ﰲ‬ ‫ﺍﻷﻋﻠﻰ ﺃﺟﺪﱠ ﻭﺃﻃﹾﺮﻯ ﻗﺎﻟﻮﺍ ‪ :‬ﻷﻥﹼ ِﺗﻨﱢﻴﻨﹰﺎ َﺗ َﺮﻓﹼ َﻊ ِﻣ ْﻦ َﺑ ْ‬
‫ﺿ ْﺮَﺑ ﹰﺔ ﺣَﺬﻓﺖ ﻣﻦ ﺍﳉﻤﻴﻊ ﺃﻛﺜ َﺮ ﻣﻦ ﻫﺬﺍ‬
‫ﺍﳍﻮﺍﺀ ﳏﺎﺫﻳﹰﺎ ﻟﺮﺃﺱ ﻫﺬﻩ ﺍﳌﻨﺎﺭﺓ ﻭﻛﺎﻥ ﺃﻋﻠﻰ ﳑﱠﺎ ﻫﻲ ﻋﻠﻴﻪ ﻓﻀﺮﺑﻪ ﺑﺬﻧﺒ ِﻪ َ‬
‫ﻒ ﰲ ﺍﳌْﻨ ﹶﻈ ﹺﺮ ‪.‬‬ ‫ﺍﳌﻘﺪﺍﺭ ﻓﺄﻋﺎﺩﻭﻩ ﺑﻌﺪ ﺫﻟﻚ ﻭﻟﺬﻟﻚ ﺍﺧﺘﻠ َ‬

‫ﺲ ﻭﻓﻴﻪ ﻋِﺸﺮﻭُﻥ‬
‫ﻚ ﺗﻜﻮﻥ ﰲ ﳎﻠ ﹺ‬
‫ﺍﳋﻼﻑ ﰲ ﺍﻟﺘﻨﲔ ﻭﱂ ﻳﺰﻝ ﺃﻫ ﹸﻞ ﺍﻟﺒﻘﺎﻉ ﻳﺘﺪﺍﻓﻌﻮﻥ ﺃ ْﻣ َﺮ ﺍﻟﺘﱢﻨﱢﲔ ﻭﻣﻦ ﺍﻟﻌﺠﺐ ﺃﻧّ َ‬
‫ﲔ ﻓﻴﻨﻜﺮ ُﻩ ﺑﻌﻀﻬﻢ ﻭﺃﺻﺤﺎﺏ ﺍﻟﺘﺜﺒﺖ ﻳﺪﱠﻋﻮﻥ ﺍﻟﻌِﻴﺎ ﹶﻥ ﻭﺍﳌﻮﺿﻊ ﻗﺮﻳﺐ ﻭ َﻣ ْﻦ ﻳﻌﺎﻳﻨُﻪ ﻛﺜﲑ‬ ‫ﻼ ﻓﻴﺠﺮﻱ ﺫﻛ ُﺮ ﺍﻟﺘﱢﻨﱢ ﹺ‬
‫َﺭﺟُ ﹰ‬
‫ﻭﻫﺬﺍ ﺍﺧﺘﻼﻑٌ ﺷﺪﻳﺪ ‪.‬‬
‫ﻭﺍﻷﻋﺮﺍﺏ ﺗﻘﻮﻝ ﰲ ﺍﻷﺻﻠﺔ ﻗﻮ ﹰﻻ ﻋﺠﻴﺒﹰﺎ ‪ :‬ﺗﺰ ُﻋ ُﻢ ﺃﻥﱠ ﺍﳊﱠﻴﺔ ﺍﻟﱵ ﻳﻘﺎﻝ ﳍﺎ ﺍﻷﺻَﻠﺔ ﻻ ﲤﺮّ ﺑﺸﻲ ٍﺀ ﺇﻻﹼ ﺍﺣﺘﺮﻕ ﻣﻊ‬
‫ﺚ ﺷﻨﻴﻌ ٍﺔ ‪.‬‬‫ﻬﺗﺎﻭﻳ ﹶﻞ ﻛﺜﲑٍﺓ ﻭﺃﺣﺎﺩﻳ ﹶ‬

‫ﺍﻷﺟﺪﻫﺎﱐ‬

‫ﺖ ﻧﺎﺳﹰﺎ ﻓﺘﺒﺘﻠﻊ ﻣﻦ ﻛﻞﱢ ﺟﻬ ِﺔ ﻓ ﹴﻢ‬

‫ﻭﺗﺰﻋﻢ ﺍﻟ ﹸﻔﺮْﺱ ﺃﻥﹼ ﺍﻷﺟﺪﻫﺎﱐ ﺃﻋﻈﻢ ﻣﻦ ﺍﻟﺒﻌﲑ ﻭﺃﻥﹼ ﳍﺎ ﺳﺒﻌ ﹶﺔ ﺭﺅﻭﺱ ﻭﺭّﲟﺎ ﹶﻟﻘِﻴ ْ‬
‫ﺱ ﺇﻧﺴﺎﻧﹰﺎ ﻭﻫﻮ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺒﺎﻋﺔ ﻭﺍﻟﻌﺠﺎﺋﺰ ‪.‬‬
‫ﻭﺭ ﹾﺃ ﹴ‬

‫ﺍﳊﻴﺔ ﺫﺍﺕ ﺍﻟﺮﺃﺳﲔ‬

‫ﺖ ﺃﹶﻋْﺮَﺍﹺﺑﻴ‪‬ﺎ ﻋﻦ ﺫﻟﻚ ﻓ َﺰ َﻋ َﻢ ﺃﻥﹼ ﺫﻟﻚ َﺣﻖﱞ ﻓﻘﻠﺖ ﻟﻪ‬

‫ﺕ ﺣَﻴّﺔﹲ ﳍﺎ ﺭﺃﺳﺎ ِﻥ ﻓﺴﺄﻟ ُ‬
‫ﺐ ﺍﳌﻨﻄﻖ ﺃﻧّﻪ ﻗﺪ ﻇﻬ َﺮ ْ‬
‫ﻭﻗﺪ ﺯﻋﻢ ﺻﺎﺣ ُ‬
‫ﺴﻌَﻰ ﺇﱃ‬ ‫ﲔ ﺗﺴﻌﻰ ﻭﻣﻦ ﺃﻳﱢﻬﻤﺎ ﺗﺄﻛ ﹸﻞ ﻭﺗ َﻌﺾّ ﻓﻘﺎﻝ ‪ :‬ﻓﺄﻣﱠﺎ ﺍﻟﺴﱠ ْﻌ ُﻲ ﻓﻼ ﺗَﺴْﻌَﻰ ﻭﻟﻜﻨّﻬﺎ َﺗ ْ‬
‫‪ :‬ﻓﻤﻦ ﺃﹶﻱ ﺟﻬ ِﺔ ﺍﻟﺮﱠﺃﺳ ﹺ‬
‫ﺣﺎﺟﺘﻬﺎ ﺑﺎﻟﺘﻘﻠﺐ ﻛﻤﺎ ﻳﺘﻘﻠﱠﺐ ﺍﻟﺼﱢﺒﻴﺎﻥﹸ ﻋﻠﻰ ﺍﻟﺮﱠﻣْﻞ ﻭﹶﺃﻣّﺎ ﺍﻷﻛﻞ ﻓﺈﻬﻧﺎ ﺗﺘﻌﺸﻰ ﺑﻔ ﹴﻢ ﻭﺗﺘﻐﺪّﻯ ﺑﻔﻢ ﻭﺃﻣّﺎ ﺍﻟﻌﺾﱡ ﻓﺈﻬﻧﺎ‬
‫ﺏ ﺍﻟﱪﻳﱠﺔ ﻭﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚﹸ ﻛﻠﻬﺎ ﳑّﺎ ﻳﺰﻳﺪ ﰲ ﺍﻟﺮﻋﺐ ﻣﻨﻬﺎ ﻭﰲ ﻬﺗﻮﻳﻞ ﺃﻣﺮﻫﺎ ‪.‬‬ ‫ﺗﻌﺾﱡ ﺑﺮﺃﺳﻴﻬﺎ ﻣﻌًﺎ ﻓﺈﺫﺍ ﺑﻪ ﺃﻛﺬ ُ‬
‫ﻓﹸﺮﺍﻧﻖ ﺍﻷﺳﺪ ﻭ ِﻣ ﹾﺜﻞﹸ ﺷﺄ ِﻥ ﺍﻟﺘﱢﻨﱢﲔ ِﻣ ﹾﺜﻞﹸ ﺃ ْﻣ ُﺮ ﻓﹸﺮﺍﹺﻧ ﹺﻖ ﺍﻷﺳﺪ ﻓﺈﻥﹼ ﺫﻛﺮﻩ ﳚﺮﻱ ﰲ ﺍﺠﻤﻟﻠﺲ ﻓﻴﻘﻮﻝ ﺑﻌﻀﻬﻢ ‪ :‬ﺃﻧﺎ ﺭﺃﻳﺘ ُﻪ‬
 ‫ﻓﺰﻉ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﳊﻴﺔ‬

‫ﻭﺭﲟﺎ ﺯﺍﺩ ﰲ ﺍﻟﺮﻋﺐ ﻣﻨﻬﺎ ﻭﺍﻻﺳﺘﻬﺎﻟﺔ ﳌﻨﻈﺮﻫﺎ ﻗﻮ ﹸﻝ ﲨﻴ ﹺﻊ ﺍﶈﺪﱢﺛﲔ ‪ :‬ﺇﻥﱠ ﻣﻦ ﺃﻋﻈﻢ ﻣﺎ َﺧﹶﻠ َﻖ ﺍﻟﻠﹼ ُﻪ ﺍﳊﻴ ﹶﺔ ﻭﺍﻟﺴﱠﺮﻃﺎ ﹶﻥ‬
‫ﻭﺍﻟﺴّﻤﻚ‬

‫ﻃﻮﻝ ﻋﻤﺮ ﺍﳊﻴﺔ‬

‫ﻒ ﺃﻧﻔِﻬﺎ ﻭﺇﳕﺎ ﲤﻮﺕ‬

‫ﻂ ﻣﺎﺗﺖ ﺣ ْﺘ َ‬
‫ﺱ ﱂ ﹺﳚﺪُﻭﺍ ﺣَﻴ ﹰﺔ ﻗ ﱡ‬
‫ﻭﺗﻘﻮﻝ ﺍﻷﻋﺮﺍﺏ ‪ :‬ﺇﻥﱠ ﺍﳊﻴ ﹶﺔ ﺃﻃﻮ ﹸﻝ ﻋﻤﺮًﺍ ﻣﻦ ﺍﻟﻨﱠﺴﺮ ﻭﺇﻥ ﺍﻟﻨﺎ َ‬
‫ﺲ ﺇﳕﺎ ﻭﺳﻮﺱ ﺇﱃ‬ ‫ﲔ ﻭﺇﻥﱠ ﻓﻴﻬﺎ ِﻣ ْﻦ ﻣِﺴﺦ ﻭﺇﻥﹼ ﺇﺑﻠﻴ َ‬‫ﺑﺎﻷﻣﺮ ﻳﻌﺮﺽ ﳍﺎ ﻭﺫﻟﻚ ﻷﻣﻮﺭ ﻣﻨﻬﺎ ﻗﻮﳍﻢ ‪ :‬ﺇﻥﱠ ﻓﻴﻬﺎ ﺷﻴﺎﻃ َ‬
‫ﺁﺩﻡ ﻭﺇﱃ ﺣ ﻮﱠﺍﺀ ﻣﻦ َﺟﻮْﻓﻬﺎ ‪.‬‬
‫ﻕ ﺃﻧ ُﻪ ﻛﺎﻥ ﻷﺑﻴﻪ ُﻧﺨﱠﺎ ِﻥ ﻭﺃﻥﹼ ﻃﻮ ﹶﻝ ﹸﻛﻞﱢ ﻧﺦّ ﺗﺴﻌ ﹶﺔ ﻋﺸﺮ‬
‫ﺯﻋﻢ ﺍﻟﻔﻀﻞ ﺑﻦ ﺇﺳﺤﺎﻕ ﻭﺯﻋﻢ ﱄ ﺍﻟﻔﻀ ﹸﻞ ﺑﻦ ﺇﺳﺤﺎ َ‬
‫ﺫﺭﺍﻋﹰﺎ‬

‫ﺿﺮﻭﺏ ﺍﳊﻴﺎﺕ‬

‫ﺕ ﻗﺮﻭﻥ ﻭﺇﻧﱠﻤﺎ ﻳﺘﺨﻠﻖ ﳍﺎ ﰲ‬

‫ﺕ ﺷﻌﺮ ﻭﻣﻨﻬﺎ ﺫﻭﺍ ُ‬
‫ﳉﺮْﺩ ﻭﺍﻟﺰﻋْﺮ ﻭﺫﻟﻚ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻐﺎﻟﺐ ﻭﻣﻨﻬﺎ ﺫﻭﺍ ُ‬
‫ﻭﻣﻦ ﺍﳊﻴﱠﺎﺕ ﺍ ﹸ‬
‫ﻛﻞﱢ ﻋﺎﻡ ﻗﺸﺮٌ ﻭﻏﻼﻑ ﻓﺄﻣﺎ ﻣﻘﺎﺩﻳﺮ ﺃﺟﺴﺎﻣﻬﺎﻓﻘﻂ ‪.‬‬
‫ﺦ ﰲ ﻛﻞﱢ‬
‫ﺍﻧﺴﻼﺥ ﺟﻠﺪ ﺍﻹﻧﺴﺎﻥ ﻭﺃﻣﱠﺎ ﺍﳉﻠﻮ ُﺩ ﻓﺈﻥﱠ ﺍﻷﺭﻣﻴﲏﱠ ﺯﻋﻢ ﺃﻧﻪ ﻛﺎﻥ ﻋﻨﺪﻫﻢ ﺭﺟﻞﹲ ﻳﻨ ﹶﻘﺸِﺮ ﻣﻦ ﺟﻠﺪﻩ ﻭﻳﻨﺴﻠ ُ‬
‫ﺷﻬ ﹴﺮ َﻣﺮﱠ ﹰﺓ ﻗﺎﻝ ﻓﺠﻤﻊ ﺫﻟﻚ ﻓ ﻮُﺟﺪ ﻓﻴﻪ ِﻣ ﹾﻞﺀُ ﺟﺮﺍﺏ ﺃﻭ ﻗﺎﻝ ‪ :‬ﺃﻛﺜ ُﺮ ‪.‬‬

‫ﻋﻠﺔ ﺍﻟﻔﺰﻉ ﻣﻦ ﺍﳊﻴﺔ‬

‫ﻭﺃﻣﱠﺎ ﺍﻟﺬﻱ ﻻ ﺃﺷﻚ ﰲ ﺃﻧﻪ ﻗﺪ ﺯﺍﺩ ﰲ ﺃﻗﺪﺍﺭﻫﺎ ﰲ ﺍﻟﻨﻔﻮﺱ ﻭﻋﻈﱠﻢ ﻣﻦ ﺃﺧﻄﺎﺭﻫﺎ ﻭﻫ ﻮﱠﻝ ﻣِﻦ ﺃﻣْﺮﻫﺎ ﻭﻧﺒّﻪ ﻋﻠﻰ ﻣﺎ‬
‫ﻓﻴﻬﺎ ﻣﻦ ﺍﻵﻳﺔ ﺍﻟﻌﺠﻴﺒ ِﺔ ﻭﺍﻟﱪﻫﺎ ِﻥ ﺍﻟﻨﻴﱢﺮ ﻭﺍﳊﺠﱠ ِﺔ ﺍﻟﻈﺎﻫﺮﺓ ﹶﻓﻤَﺎ ﰲ ﻗﻠﺐ ﺍﻟﻌﺼﺎ َﺣﻴﱠﺔ‬

‫ﻭﰲ ﺍﺑﺘﻼﻋﻬﺎ ﻣﺎ ﻫ ﻮّ ﹶﻝ ﺑﻪ ﺍﻟﻘﻮﻡ ﻭﺳﺤَﺮﻭﺍ ﻣﻦ ﺃ ْﻋﻴُ ﹺﻦ ﺍﻟﻨﱠﺎﺱ ﻭﺟﺎﺅﻭﺍ ﺑﻪ ﻣﻦ ﺍﻹﻓﻚ ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞﱠ ‪ :‬ﻭَﻗﺎ ﹶﻝ‬
‫ﳊﻖﱠ ﹶﻗ ْﺪ ﹺﺟ ﹾﺌﺘُﻜﹸ ْﻢ ﹺﺑَﺒﻴﱢَﻨ ٍﺔ ِﻣ ْﻦ‬
‫ﻣُﻮﺳَﻰ ﻳﺎ ِﻓ ْﺮ َﻋ ْﻮ ﹸﻥ ﺇﻧﱢﻲ ﺭﺳُﻮﻝﹲ ِﻣ ْﻦ َﺭﺏﱢ ﺍ ﹾﻟﻌَﺎﹶﻟﻤِﲔ ﺣَﻘِﻴﻖٌ ﻋﻠﻰ ﺃﻥ ﻻ ﺃﻗﹸﻮ ﹶﻝ ﻋﻠﻰ ﺍﻟﻠﹼﻪ ﺇﻻﱠ ﺍ ﹶ‬
‫ﲔ ﻓﺄﻟﹾﻘﹶﻰ ﻋَﺼﺎﻩُ ﻓﺈﺫﺍ‬ ‫ﺖ ِﻣ َﻦ ﺍﻟﺼﱠﺎﺩِﻗ َ‬
‫ﺕ ﺑﹺﻬﺎ ﺇ ﹾﻥ ﻛﹸْﻨ َ‬
‫ﺖ ﺑﹺﺂَﻳ ٍﺔ ﻓ ﹾﺄ ِ‬
‫ﺖ ﹺﺟﹾﺌ َ‬
‫َﺭﺑﱢ ﹸﻜ ْﻢ ﻓﺄ ْﺭ ِﺳ ﹾﻞ َﻣ ِﻌ َﻲ ﺑﲏ ﺇﺳْﺮﺍﺋﻴ ﹶﻞ ﻗﺎﻝ ﺇ ﹾﻥ ﻛﹸ ْﻨ َ‬
‫ﺼﻴﱠﻬُﻢْ ﻓﺈ ﹾﻥ ﻗﻠﺖ ‪ :‬ﺇﻧﻪ ﺇﳕﺎ ﺣَ ﻮﱠﻝ ﺍﻟﻌﺼﺎ ﺛﹸﻌﺒﺎﻧﹰﺎ ﻷﻬﻧﻢ ﺟﺎﺅﻭﺍ ﲝﺒﺎﻝ‬ ‫ﻫﻲ ﺛﹸﻌﺒَﺎﻥﹲ ﻣُﺒﹺﲔٌ ﺇﱃ ﻗﻮﻟﻪ ‪ :‬ﹶﻓﹶﺄ ﹾﻟﻘﹶﻮﺍ ِﺣﺒَﺎﹶﻟ ُﻬ ْﻢ َﻭ ِﻋ ِ‬
‫ﺐ ﺍﷲ ﺍﻟﻌﺼَﺎ ﺣَﻴﹰﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﻌﺎﺭﺿﺔ ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﺣﲔ‬ ‫ﺼ ﹴﻲ ﻓﺤ ﻮﱠﻟﻮﻫﺎ ﰲ ﺃﻋﲔ ﺍﻟﻨﺎﺱ ﻛﻠﻬﺎ ﺣﻴّﺎﺕ ﻓﻠﺬﻟﻚ ﻗﻠ َ‬ ‫ﻭ ِﻋ ِ‬
‫ﺱ ﻭﳕﹸﻮﺭًﺍ ﳉﻌ ﹶﻞ ﺍﻟﻠﹼُﻪ ﻋﺼﺎ ﻣُﻮﺳﻰ ﺫﺋﺒًﺎ ﺃ ْﻭ َﻧ ِﻤﺮًﺍ‬ ‫ﺳﺤﺮُﻭﺍ ﺃﻋﻴُ َﻦ ﺍﻟﻨﺎﺱ َﺟﻌَﻠﻮﺍ ﺣﺒﺎﳍﻢ ﻭﻋﺼﻴﱠ ُﻬ ْﻢ ﺫِﺋﺎﺑﹰﺎ ﰲ ﹶﺃ ْﻋﻴُ ﹺﻦ ﺍﻟﻨﺎ ﹺ‬
‫ﻚ ﻳَﺎ‬ ‫ﻚ ﹺﺑَﻴﻤِﻴﹺﻨ َ‬
‫ﻓﻠﻢ ﻳﻜﻦ ﺫﻟﻚ ﳋﺎﺻﱠ ﹶﺔ ﰲ َﺑ َﺪ ِﻥ ﺍﳊﻴ ِﺔ ﻗﻠﻨﺎ ‪ :‬ﺍﻟﺪّﻟﻴﻞ ﻋﻠﻰ ﺑﺎﻃﻞ ﻣﺎ ﻗﻠﺘﻢ ﹶﻗ ْﻮﻝﹸ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ‪ :‬ﻭﻣﺎ ِﺗ ﹾﻠ َ‬
‫ﻱ ﹶﺃَﺗ َﻮﻛﱠﺄﹸ َﻋ ﹶﻠ ْﻴﻬَﺎ ﻭﹶﺃ ُﻫﺶﱡ ﻬﺑﺎ ﻋَﻠﻰ ﹶﻏَﻨﻤِﻲ َﻭِﻟ َﻲ ﻓِﻴﻬﺎ ﻣﺂ ﹺﺭﺏُ ﺃﹸ ْﺧ َﺮِﻯ ﻗﺎﻝ ﹶﺃ ﹾﻟﻘِﻬﺎ ﻳﺎ ﻣُﻮﺳﻰ ﻓﺄ ﹾﻟ ﹶﻘﺎﻫﺎ‬
‫ﻣُﻮﺳﻰ ﻗﺎﻝ ﻫﻲ ﻋَﺼﺎ َ‬
‫ﺴﺖُ ﻧﺎﺭﹰﺍ (‬
‫ﻓﺈﺫﺍ ﻫﻲ ﺣَﻴﱠﺔﹲ ﺗَﺴْﻌﻰ ﻭﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞﹼ ‪ :‬ﺇ ﹾﺫ ﻗﺎ ﹶﻝ ﻣُﻮﺳﻰ ﻷ ﻫْﻠ ِﻪ ﺇﻧﱢﻲ ﺁَﻧ ْ‬
‫ﻑ ﹶﻟ َﺪﻱﱠ‬
‫ﻒ ﺇﻧﱢﻲ ﻻ ﳜﺎ ُ‬ ‫ﺐ ﻳﺎ ﻣُﻮﺳﻰ ﻻ ﲣ ْ‬ ‫ﺇﱃ ﻗﻮﻟﻪ ‪َ :‬ﻭﹶﺃ ﹾﻟ ﹺﻖ ﻋَﺼﺎ َﻙ ﹶﻓ ﹶﻠﻤﱠﺎ ﺭَﺁ ﻫَﺎ َﺗ ْﻬَﺘﺰﱡ ﻛﺄﻧﱠﻬَﺎ ﺟَﺎ ﱞﻥ َﻭﻟﱠﻰ ﻣُ ْﺪﹺﺑﺮًﺍ َﻭﹶﻟ ْﻢ ﻳ ُﻌﻘﱢ ْ‬
‫ﺕ ﺇﳍﹰﺎ ﹶﻏﻴْﺮﻱ َﻷ ْﺟ َﻌ ﹶﻠﻨﱠﻚ‬
‫ﺼﻲﱞ ﻭﻗﺎﻝ ﺍﻟﻠﹼﻪ ‪ :‬ﻗﺎﻝ ﻟِﺌ ﹺﻦ ﺍ ﹶﲣ ﹾﺬ َ‬ ‫ﺍﳌﺮْﺳﻠﹸﻮ ﹶﻥ ﻓﻘﻠﺒﺖ ﺍﻟﻌﺼﺎ ﺟﺎﻧ‪‬ﺎ ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﺣﺒﺎﻝﹲ ﻭﻻ ِﻋ ِ‬
‫ﲔ ﻓﺄﻟﹾﻘﻰ ﻋﺼﺎ ُﻩ ﻓﺈﺫﺍ ﻫﻲ ﺛﹸﻌْﺒﺎﻥﹲ‬ ‫ﺕ ﺑﻪ ﺇ ﹾﻥ ﻛﻨﺖ ﻣﻦ ﺍﻟﺼﱠﺎﺩِﻗ َ‬
‫ﻚ ﹺﺑﺸَﻲ ٍﺀ ﻣُﺒﲔ ﻗﺎ ﹶﻝ ﻓﹾﺄ ِ‬
‫ﲔ ﻗﺎ ﹶﻝ ﹶﺃ َﻭﹶﻟ ْﻮ ﹺﺟ ﹾﺌﺘُ َ‬
‫ﺴﺠُﻮﹺﻧ َ‬
‫ِﻣ َﻦ ﺍ ﹶﳌ ْ‬
‫ﺕ ﺷَﺘﱠﻰ ﻓﻜﺎﻥ ﻫﺬﺍ ِﻣﻤّﺎ ﺯﺍﺩ ﰲ ﻗﺪْﺭ ﺍﳊﻴﺔ ﻭﻗﺪ ﻭﺭﺩ ﺃﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫ﺐ ﺍﻟﻌﺼﺎ َﺣﻴﱠ ﹰﺔ ﻛﺎﻥ ﰲ ﺣﺎﻻ ٍ‬ ‫ﻣُﺒﹺﲔٌ ﻓﻘ ﹾﻠ ُ‬
‫ﻭﺳﻠﻢ ﻗﺎﻝ ﰲ ﺩﻋﺎﺋﻪ ﺃﻥ ﻻ ﳝﻴﺘَﻪ ﺍﻟﻠﱠُﻪ ﻟﹶﺪﻳﻐﹰﺎ ﻭﺗﺄﻭﻳﻞ ﺫﻟﻚ ‪ :‬ﺃﻧﱠﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺎ ﺍ ْﺳَﺘﻌَﺎ ﹶﺫ ﺑﺎﻟﻠﱠﻪ ﻣﻦ ﺃﻥ‬
‫ﺕ ﻟﺪﻳ َﻐﹰﺎ ﻭﺃ ﹾﻥ ﺗﻜﻮ ﹶﻥ ﻣِﻴﺘﺘﻪ ﺑﺄ ﹾﻛ ﹺﻞ ﻫﺬﺍ ﺍﻟﻌﺪ ﻭﱢ ﺇﻻ ﻭﻫﻮ ﻣﻦ ﺃﻋﺪﺍ ِﺀ ﺍﻟﻠﱠ ِﻪ ﺑﻞ ﻣﻦ ﺃﺷﺪﱢﻫﻢ ﻋﺪﺍﻭﺓ ﻭﻗﺎﻝ ﺍﻟﻨﱠﹺﺒﻲﱡ ﺻﻠﻰ‬ ‫ﳝﻮ َ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ :‬ﺃ َﺷﺪﱡ ﺍﻟﻨّﺎﺱ ﻋﺬﺍﺑﹰﺎ ﺑﻮ َﻡ ﺍﻟﻘﻴﺎﻣ ِﺔ َﻣ ْﻦ ﻗﺘ ﹶﻞ ﻧَﺒﹺﻴ‪‬ﺎ ﺃﻭ ﹶﻗَﺘ ﹶﻠﻪُ ﻧﱯﱞ ﻛﺄﻧﱠ ُﻪ ﻛﺎﻥ ﰲ ﺍﳌﻌﻠﻮﻡ ﺃﻥﱠ ﺍﻟﻨﱯﱠ ﻻ ﻳﻘﺘ ﹸﻞ‬
‫ﺃﺣﺪًﺍ‬

‫ﻒ ﺑﻴﺪﻩ ﻭﺍﻟﻨﱠﻀﺮ ﺑﻦ ﺍﳊﺎﺭﺙ‬

‫ﻭﻻ ﻳﺘﻔﱠ ُﻖ ﺫﻟﻚ ﺇﻻﱠ ﰲ ﺃﺷْﺮﺍﺭ ﺍﳋﻠﹾﻖ ﻭﻳﺪ ﱡﻝ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺬﻱ ﺍﺗﻔﱠﻖ ﻣﻦ ﻗﺘﻞ ﹸﺃﰊﱢ ﺑ ﹺﻦ ﺧﻠ ٍ‬
‫ﻭﻋُﻘﺒﺔ ﺑﻦ ﺃﰊ ﻣُﻌﻴﻂ ﻭﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺍﳌﻐﲑﺓ ﺑﻦ ﺃﰊ ﺍﻟﻌﺎﺻﻲ ﺻﱪﹰﺍ ‪.‬‬

‫ﲑ ﺍﻷﻧﺼﺎﺭﻱّ ﻳﻘﻮﻝ ‪ :‬ﻛﺎﻥ‬

‫ﺸﹴ‬
‫ﻭ ُﺣﺪﱢﺛﺖ ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺃﰊ ﻫﻨﺪ ﻗﺎﻝ ‪ :‬ﺣﺪّﺛﲏ ﺻﻴﻔﻲ ﺑﻦ ﺃﰊ ﺃﻳﱡﻮﺏ ﺃﻧﻪ ﲰﻊ ﺃﺑﺎ َﺑ ِ‬
‫ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺘﻌ ﻮﱠ ﹸﺫ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﺴﱠﺒْﻊ ‪ :‬ﻛﺎﻥ ﻳﻘﻮﻝ ‪ :‬ﺍﻟﻠﻬﻢﱠ ﺇﱐ ﺃﻋﻮ ﹸﺫ ﺑﻚ ﻣﻦ ﺍ ﹶﳍﺪْﻡ ﻭﺃﻋﻮ ﹸﺫ ﺑﻚ‬
‫ﻕ ﻭﺍ ﹶﳍﺮَﻡ ﻭﺃﻋﻮﺫ ﺑﻚ ﺃﻥ ﻳﺘﺨﺒﱠﻄﲏ ﺍﻟﺸﻴﱠﻄﺎ ﹸﻥ ﻋﻨﺪ‬ ‫ﳊ َﺮ ﹺ‬
‫ﻣﻦ ﺍﻟﺘﺮﺩﱢﻱ ﻭﺃﻋﻮ ﹸﺫ ﺑﻚ ﻣﻦ ﺍﻟ َﻐﻢﱢ ﻭﺍﻟﻐﺮَﻕ ﻭﺃﻋﻮﺫ ﺑﻚ ﻣﻦ ﺍ ﹶ‬
‫ﺕ ﰲ ﺳﺒﻴﻠﻚ ﻣُ ْﺪﹺﺑﺮًﺍ ﻭﺃﻋﻮﺫ ﺑﻚ ﻣﻦ ﺃﻥ ﺃﻣﻮﺕ ﻟﺪﻳﻐﹰﺎ ‪ .‬ﻭﻃﻠﺤﺔ ﺑﻦ ﻋﻤﺮﻭ ﻗﺎﻝ ‪:‬‬ ‫ﺍﳌﻮﺕ ﻭﺃﻋﻮﺫ ﺑﻚ ﻣﻦ ﺃﻥ ﺃﻣﻮ َ‬
‫ﺣﺪﺛﲏ ﻋﻄﺎﺀ ﺃﻥﱠ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻥ ﻳﻘﻮﻝ ‪ :‬ﺍﻟﻠﱠ ُﻬﻢﱠ ﺇﱐ ﺃﻋﻮ ﹸﺫ ﺑﻚ ﻣﻦ ﺍﻷﺳَﺪ ﻭﺍﻷ ْﺳ َﻮ ِﺩ ﻭﺃﻋﻮﺫ‬
‫ﺑﻚ ﻣﻦ ﺍ ﹶﳍﺪْﻡ ‪.‬‬

‫ﺼ ِﻔﺮُ ﺻﻔﲑﹰﺍ ﻭﺍﻟﺮﺟﻞ ﻳﺼﻔِﺮ ﺑﺎﻟﻄﲑ ﻟﻠﺘﻨﻔﲑ ﻭﺑﺎﻟﺪﻭﺍﺏﱢ ﻭﺑﺒﻌﺾ‬

‫ﺕ َﺗ ْ‬
‫ﺻ ﹶﻔ َﺮ ْ‬
‫ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ﻟﻠﺤﻴﱠﺔ ‪َ :‬‬
‫ﻼ ‪ ) :‬ﻭﺇﺫﺍ‬
‫ﲑ ﰲ ﺍﳌﺰﺍﺭﻉ ﻗﺎﻝ ﺃﻋﺸﻰ َﻫﻤْﺪﺍﻥ ﻳﻬﺠﻮ َﺭﺟُ ﹰ‬
‫ﺼ ﹶﻔﺮُ ﺑﹺﻬﺎ ﻟﻠﺤﻤﺎ ﹺﻡ ﻭﻟﻠﻄ ﹺ‬‫ﺍﻟﻄﲑ ﻟﻠﺘﻌﻠﻴﻢ ﻭﺗﺘﺨﺬ ﺍﻟﺼﱠﻔﹼﺎﺭﺓ ﻳُ ْ‬
‫ﺻﻔِﲑﺍ (‬
‫ﺟﺜﺎ ﻟﻠﺰﱠﺭﻉ ﻳﻮﻡ ﺣَﺼﺎﺩِﻩ ** ﹶﻗ ﹶﻄ َﻊ ﺍﻟﻨﱠﻬﺎ َﺭ ﺗﺄ ﻭﱡﻫﹰﺎ ﻭ َ‬

‫ﻟﺴﺎﻥ ﺍﳊﻴﺔ‬

‫ﻭﺍﳊﻴﱠﺔ ﻣﺸﻘﻮﻗﺔ ﺍﻟﻠﺴﺎ ِﻥ ﺳﻮﺩﺍﺅﻩ ﻭﺯﻋﻢ ﺑﻌﻀﻬﻢ ﺃﻥ ﻟﺒﻌﺾ ﺍﳊﻴﱠﺎﺕ ﻟﺴﺎﻧﲔ ﻭﻫﺬﺍ ﻋﻨﺪﻱ ﻏﻠﻂﹲ ﻭﺃﻇﻦﱡ ﺃﻧﱠ ُﻪ ﳌﺎ ﺭﺃﻯ‬
‫ﻕ ﻃﺮﻑ ﺍﻟﻠﺴﺎﻥ ﻗﻀﻰ ﺑﺄﻥﱠ ﻟﻪ ﻟﺴﺎﻧﲔ ‪.‬‬ ‫ﺍﻓﺘﺮﺍ َ‬
‫ﻋﺠﻴﺒﺔ ﻟﻠﻀﺐ ﻭﻳﻘﺎﻝ ‪ :‬ﺇﻥ ﻟﻠﻀﱠﺐﱢ ﺃ ْﻳﺮَﻳﻦ ﻭﻳﺴﻤﱠﻰ ﺃﻳﺮ ﺍﻟﻀﱠﺐﱢ َﻧﺰْﻛﹰﺎ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬
 ‫) ﺳﻘﻂ ‪ :‬ﺑﻴﺖ ﺍﻟﺸﻌﺮ ( ) ﻛﻀﺐ ﻟﻪ ﻧﺰﻛﺎﻥ ﻛﺎﻧﺎ ﻓﻀﻴﻠﺔ ** ﻋﻠﻰ ﻛﻞ ﺣﺎﻑ ﰲ ﺍﻷﻧﺎﻡ ﻭﻧﺎﻋﻞ ( ﻗﹶﺎ ﹶﻝ ﺃﺑﻮ ﺧﻠﻒ‬
‫ﺍﻟﻨﻤﺮﻱّ ‪ :‬ﺳﺌﻞ ﺃﺑﻮ ﺣﻴّﺔ ﺍﻟﻨﻤﲑﻱ ﻋﻦ ﺃﻳﺮ ﺍﻟﻀﱠﺐﱢ ﻓﺰﻋﻢ ﺃﻥﹼ ﺃﻳ َﺮ ﺍﻟﻀّﺐ ﻛﻠﺴﺎﻥ ﺍﳊﻴﱠﺔ ‪ :‬ﺍﻷﺻﻞ ﻭﺍﺣﺪٌ ﺍﻟﻔﺮﻉ‬
‫ﺍﺛﻨﺎﻥ‬

‫ﺯﻋﻢ ﺑﻌﺾ ﺍﳌﻔﺴﺮﻳﻦ ﰲ ﻋﻘﺎﺏ ﺍﳊﻴﺔ‬

‫ﲑ َﻳ ْﺰﻋُﻢُ ﺃﻥﹼ ﺍﻟﻠﹼﻪ ﻋﺎﻗﺐ ﺍﳊﻴﱠ ﹶﺔ ﺣﲔ ﺃﺩﺧﻠﺖ ﺇﺑﻠﻴﺲ ﰲ ﺟﻮﻓﻬﺎ ﺣﱴ ﹶﻛﻠﹼ َﻢ ﺁﺩ َﻡ َﻭ َﺣﻮﱠﺍ َﺀ‬
‫ﻭﺑﻌﺾ ﺃﺻﺤﺎﺏ ﺍﻟﺘﻔﺴ ﹺ‬
‫ﺖ ﻟﻠ ﹶﻘ ْﺘ ﹺﻞ ﻛﻴﻒ‬ ‫ﻭﺧﺪﻋﻬﻤﺎ ﻋﻠﻰ ﻟﺴﺎﻬﻧﺎ ﺑﻌﺸﺮ ﺧِﺼﺎﻝ ‪ :‬ﻣﻨﻬﺎ ﺷﻖﱡ ﺍﻟﻠﺴﺎﻥ ﻗﺎﻟﻮﺍ ‪ :‬ﻓﻠﺬﻟﻚ ﺗﺮﻯ ﺍﳊﻴﱠﺔ ﺇﺫﺍ ﺿُ ﹺﺮَﺑ ْ‬
‫ﺏ ﻋﻘﻮﺑ ﹶﺔ ﺍﻟﻠﹼﻪ ﻛﺄﻬﻧﺎ َﺗﺴْﺘﺮﺣﻢ ﻭﺻﺎﺣﺐ ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ ﱂ ﻳﻘ ﹾﻞ ﺫﻟﻚ ﺇﻻﱠ ﳊﻴﱠ ٍﺔ ﻛﺎﻧﺖ‬ ‫ﻱ ﺍﻟﻀّﺎ ﹺﺭ َ‬
‫ﲣﺮﺝ ﻟﺴﺎﻬﻧﺎ ﻟﺘُ ﹺﺮ َ‬
‫ﲑ‬
‫ﺲ ﻻ ﳛﺘﺎﻝ ﺇﻻﹼ ﻣﻦ ﺟﻬﺔ ﺍﳊﻴﱠﺔ ﻭﻻ ﳛﺘﺎﻝ ﺑﺸﻲ ٍﺀ ﻏ ﹺ‬
‫ﻋ ْﻨ َﺪﻩُ َﺗَﺘﻜﹶﻠ ُﻢ ﻭﻟﻮﻻ ﺫﻟﻚ ﻷﻧﻜﺮ ﺁﺩ ُﻡ ﻛﻼﻣﻬﺎ ﻭﺇﻥ ﻛﺎﻥ ﺇﺑﻠﻴ ُ‬
‫ﳑ ﻮّ ٍﻩ ﻭﻻ ﻣﺸﺒﱠﻪ ‪.‬‬

‫ﺿﹺﺒﺒَﺔ ﻣﻦ ﺍﻟﻀﱢﺒﺎﺏ‬
‫ﻀﺒﱠﺔ َﻭ َ‬
‫ﺤﻴَﺎﺓ ﻣﻦ ﺍﳊﻴﱠﺎﺕ ﻛﻤﺎ ﻳﻘﺎﻝ ﺃﺭﺽ َﻣ َ‬
‫ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ‪ :‬ﺃﺭﺽٌ ﻣَﺤْ ﻮَﺍﺓﹲ َﻭ َﻣ ْ‬
‫ﻭﻓﺎﺋﺮﺓ ﻣﻦ ﺍﻟﻔﺄﺭ ‪.‬‬
‫ﳊﺮْﺵ ‪ :‬ﺇﻥﹼ ﺍﻟﻀّﺐّ ﻗﺎﻝ‬ ‫ﻗﻮﳍﻢ ‪ :‬ﻫﺬﺍ ﺃﺟﻞ ﻣﻦ ﺍﳊﺮﺵ ﻭﻗﺎﻝ ﺍﻷﺻﻤﻌﻲﱡ ﰲ ﺗﻔﺴﲑ ﻗﻮﳍﻢ ﰲ ﺍﳌﺜﻞ ‪ :‬ﻫﺬﺍ ﹶﺃ َﺟ ﱡﻞ ِﻣ َﻦ ﺍ ﹶ‬
‫ﺵ ﲢﺮﻳﻚ ﺍﻟﻴ ِﺪ ﻋﻨ َﺪ ُﺟﺤْﺮ‬ ‫ﺵ ﻓﻼ ﲣ ُﺮ َﺟﻦﱠ ﻗﺎﻝ ‪ :‬ﻭﺫﻟﻚ ﺃﻧّﻬُﻢ ْﻳﺰﻋﻤﻮﻥ ﺃﻥ ﺍﳊ ْﺮ َ‬
‫ﺕ ﺍﳊ ْﺮ ﹺ‬
‫ﺻ ْﻮ َ‬
‫ﻻﺑﻨﻪ ‪ :‬ﺇﺫﺍ ﲰﻌﺖ َ‬
‫ﺍﻟﻀّﺐﱢ ﻟﻴﺨﺮﺝ ﺇﺫﺍ ﻇﻦﱠ ﺃﻧﻪ ﺣﻴﺔ ﻗﺎﻝ ‪ :‬ﻭﲰﻊ ﺍﺑﻨ ُﻪ ﺻﻮﺕ ﺍﳊﻔﹾﺮ ﻓﻘﺎﻝ ‪ :‬ﻳﺎ ﹶﺃَﺑ ْﻪ ﻫﺬﺍ ﺍﳊﺮﺵ ﻗﺎﻝ ‪ :‬ﻳﺎ ﺑﲏﱠ ﻫﺬﺍ ﺃﺟ ﱡﻞ‬
‫ﻼ‪.‬‬‫ﻣﻦ ﺍﳊﺮْﺵ ﻓﺄﺭﺳﻠﻬﺎ ﻣﺜ ﹰ‬

‫ﺃﲰﺎﺀ ﻣﺎ ﻳﺄﻛﻞ ﺍﳊﻴﺎﺕ‬

‫ﻼ ﺫﺭﻳﻌﹰﺎ‬
‫ﺑﲔ ﺍﳊﻴﺎﺕ ﻭﺑﲔ ﺍﳋﻨﺎﺯﻳﺮ ﻋﺪﺍﻭﺓ ﻭﺍﳋﻨﺎﺯﻳ ُﺮ ﺗﺄﻛﹸﻠﻬﺎ ﺃﻛ ﹰ‬

‫ﺏ ﻣﻦ ﺍﳊﻴّﺎﺕ ﻭَﺫﻭﺍﺕِﺍﻹﺑﺮ ﺳﺮﻳﻌﺔﹲ ﰲ ﺍﳋﻨﺎﺯﻳﺮ ﻭﻫﻲ َﺗ ْﻬِﻠﻚُ ﻋﻨﺪ ﺫﻟﻚ ﻫﻼﻛﹰﺎ ﻭﺷﻴﻜﺎﹰ‬ ‫ﺕ ﺍﻷﻧﻴﺎ ﹴ‬‫ﻭﲰﻮ ُﻡ ﺫﻭﺍ ِ‬
‫ﺕ ﺍﻟ ِﻌﻘﹾﺒﺎﻥﹸ ﻭﺍﻷﻳﺎِﺋﻞﹸ ﻭﺍﻷﺭﺍﻭﻱﱡ ﻭﺍﻷﻭﻋﺎ ﹸﻝ ﻭﺍﻟﺴﱠﻨﺎﻧﲑ‬
‫ﻓﻠﺬﻟﻚ ﻻ ﺗﺮﺿﻰ ﺑﻘﺘﻠﻬﺎ ﺣﱴ ﺗﺄﻛﻠﻬﺎ ﻭﺗﺄﻛ ﹸﻞ ﺍﳊﻴﱠﺎ ِ‬
‫ﺼﺪُ ﺇﱃ ﺍﻷﻓﺎﻋﻲ ﻭﺇﳕﺎ ﻳﻈﻬﺮ ﺑﺎﻟﻠﻴﻞ ﻗﺎﻝ ﺍﻟﺮﱠﺍﺟﺰ ‪ :‬ﻗﻨﻔﺬ ﻟﻴ ﹴﻞ ﺩﺍﺋﻢ‬ ‫ﻭﺍﻟﺸّﺎ ْﻫﻤُﺮﻙ ﻭﺍﻟﻘﻨﻔﺬﹸ ﺇﻻﱠ ﺃﻥ ﺍﻟﻘﻨﻔﺬ ﺃﻛﺜ ُﺮ ﻣﺎ ﻳﻘ ِ‬
‫ﺏ ﻭﻫﺬﺍ ﺍﻟﺮﺍﺟﺰ ﻫﻮ ﺃﺑﻮ ﳏﻤﺪ ﺍﻟﻔﻘﻌﺴﻲ ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﻘﻨﻔﺬ ﻭﻛﺬﻟﻚ ﻳﺸﺒﻪ ﺍﻟﻨﱠﻤﱠﺎ ُﻡ ﻭﺍﳌﹸﺪَﺍ ِﺧﻞﹸ ﻭﺍﻟﺪﱠﺳِﻴﺲ‬
‫ﺍﻟﺘﱠﺠْﺂ ﹺ‬
‫ﺑﺎﻟﻘﻨﻔﺬ ﳋﺮﻭﺟﻪ ﺑﺎﻟﻠﻴﻞ ﺩﻭﻥ ﺍﻟﻨﻬﺎﺭ ﻭﻻﺣﺘﻴﺎﻟﻪ ﻟﻸﻓﺎﻋﻲ ﻗﺎﻝ َﻋﺒْﺪﺓ ﺑﻦ ﺍﻟﻄﺒﻴﺐ ‪ ) :‬ﻳﺰﺟﻰ ﻋﻘﺎﺭﺑﻪ ﻟﻴﺒﻌﺚ ﺑﻴﻨﻜﻢ‬
‫** ﺣﺮﺑﹰﺎ ﻛﻤﺎ ﺑﻌﺚ ﺍﻟﻌﺮﻭﻕ ﺍﻷﺧﺪﻉ (‬

‫) ﺣﺮﺍﻥ ﻻ ﻳﺸﻔﻲ ﻏﻠﻴﻞ ﻓﺆﺍﺩﻩ ** ﻋﺴﻞﹲ ﲟﺎﺀ ﰲ ﺍﻹﻧﺎﺀ ﻣﺸﻌﺸﻊ ( ) ﻻ ﺗﺄﻣﻨﻮﺍ ﻗﻮﻣﹰﺎ ﻳﺸﺐ ﺻﺒﻴﻬﻢ ** ﺑﲔ‬
‫ﺍﻟﻘﻮﺍﺑﻞ ﺑﺎﻟﻌﺪﺍﻭﺓ ﻳﻨﺸﻊ ( ﻭﻫﺬﺍ ﺍﻟﺒﻴﺖ ﺍﻵﺧﺮ ﻳﻀﻢ ﺇﱃ ﻗﻮﻝ ﳎﻨﻮﻥ ﺑﲏ ﻋﺎﻣﺮ ‪ ) :‬ﺃﺗﺎﱐ َﻫ ﻮَﺍﻫﺎ ﹶﻗﺒْﻞ ﺃ ﹾﻥ ﺃ ْﻋ ﹺﺮ َ‬
‫ﻑ‬
 ‫ﻑ ﹶﻗﻠﹾﺒﹰﺎ ﺧَﺎﻟِﻴﹰﺎ ﹶﻓَﺘﻤَﻜﻨﺎ ( ﻭﻳﻀﻢ ﺇﻟﻴﻪ ﻗﻮﻝ ﺍ ْﺑ ﹺﻦ ﺃ ْﻭ ٍﺩ ‪ :‬ﺍﻟﻄﻴﻨﺔ َﺗ ﹾﻘَﺒﻞﹸ ﺍﻟﻄﺒﺎﺋﻊ ﻣﺎ ﻛﺎﻧﺖ ﹶﻟﻴﱢَﻨ ﹰﺔ ‪.‬‬
‫ﺍﳍﹶﻮَﻯ ** ﹶﻓﺼَﺎ َﺩ َ‬
‫ﺕ ﺍﻟﱵ ﺫﻛﺮ ﻓﻴﻬﺎ ﺍﻟﻘﻨﻔ ﹶﺬ ﻭﺍﻟﻨﱠﻤﻴﻤ ﹶﺔ ‪ ) :‬ﺇﻥﱠ ﺍﻟﺬﻳﻦ ُﺗ َﺮ ْﻭَﻧ ُﻬ ْﻢ ﺧُﻼﱠَﻧﻜﹸ ْﻢ **‬ ‫ﰒ ﻗﺎﻝ ﻋﺒْﺪﺓ ﺑ ُﻦ ﺍﻟﻄﱠﺒﻴﺐ ﰲ ﺻﻠﺔ ﺍﻷﺑﻴﺎ ِ‬
‫ﻼﻡُ َﻋ ﹶﻠﻴْ ﹺﻬﻢُ ** َﺟ ﹾﺬﻋُﻮﺍ ﻗﹶﻨﺎ ِﻓ ﹶﺬ ﺑﺎﻟﻨﻤﻴﻤﺔ ﲤ َﺰﻉُ (‬‫ﺲ ﺍﻟﻈﱠ ﹶ‬
‫ﺼ َﺮﻋُﻮﺍ ( ) ﻗﻮﻡٌ ﺇﺫﺍ ﺩﻣ َ‬
‫ﻉ ﺭُﺅﻭﺳ ﹺﻬ ْﻢ ﺃ ﹾﻥ ﺗُ ْ‬ ‫ﺻﺪَﺍ َ‬
‫ﻳَﺸْﻔِﻲ ُ‬

‫ﻭﻫﺬﺍ ﺍﻟﺸﻌﺮ ﻣﻦ ﻏﹸﺮﺭ ﺍﻷﺷﻌﺎﺭ ﻭﻫﻮ ِﻣﻤﱠﺎ ﳛﻔﻆ ‪.‬‬

‫ﻭﻗﺎﻝ ﺍﻷﻭﺩﻱّ ‪ ) :‬ﻛﻘﻨﻔﺬ ﺍﻟ ﹸﻘﻦﱢ ﻻ ﲣﻔﻰ ﻣﺪﺍ ﹺﺭﺟُﻪُ ** ﺧﺐﱞ ﺇﺫﺍ ﻧﺎ َﻡ َﻋ ْﻨﻪُ ﺍﻟﻨﺎﺱ ﱂ ﻳﻨ ﹺﻢ ( ﻋﻬﺪ ﺁﻝ ﺳﺠﺴﺘﺎﻥ ﻋﻠﻰ‬
‫ﺏ ﺣﲔ ﺍﻓﺘﺘﺤﻮﻫﺎ ‪ :‬ﻻ ﺗﻘﺘﻠﻮﺍ ﻗﹸ ْﻨﻔﹸﺬﹰﺍ‬ ‫ﺍﻟﻌﺮﺏ ﻭﰲ ﻋﻬﺪ ﺁﻝ ﺳﺠﺴﺘﺎﻥ ﻋﻠﻰ ﺍﻟﻌﺮ ﹺ‬

‫ﺏ ﺻﻨﻌﺔ ﺍﻟﺘﺮﻳﺎﻕ ﻭﺍﳊﻮﺍﺅﻭﻥ ﺍﻷﻓﺎﻋﻲ ﻣﻦ‬

‫ﺐ ﺃﺻﺤﺎ ُ‬
‫ﻉ ﻭﺃﻛﺜ ُﺮ ﻣﺎ ﳚﺘﻠ ُ‬
‫ﻭﻻ َﻭ َﺭ ﹰﻻ َﻭ ﹶﻻ َﺗﺼِﻴﺪُﻭﺍ ﻷﻬﻧﺎ ﺑﻼ ُﺩ ﺃﻓﺎ ﹴ‬
‫ﺳﺠﺴﺘﺎﻥ ﻭﺫﻟﻚ ( ﻛﹶﺴْﺐٌ ﳍﻢ ﻭ ِﺣ ْﺮ ﹶﻓ ﹲﺔ ﻭﻣَﺘﺠﺮٌ ﻭﻟﻮﻻ ﻛ ﹾﺜ َﺮﺓﹸ ﻗﻨﺎ ِﻓﺬِﻫﺎ ﳌﺎ ﻛﺎﻥ ﳍﻢ ﻬﺑﺎ ﻗﺮﺍﺭٌ ‪٤ .‬‬

‫ﺃﻛﻞ ﺍﻟﻘﻨﻔﺬ ﻟﻠﺤﻴﺔ‬

‫ﺾ ﻣﻦ ﺍﻷﻓﻌﻰ ﻭﺫﻟﻚ ﺃﻧﻪ ﺇﻥ ﻗﺒﺾ ﻋﻠﻰ ﺭﺃﺳﻬﺎ ﺃﻭ ﻋﻠﻰ ﻗﻔﺎﻫﺎ ﻓﻬﻲ ﻣﺄﻛﻮﻟﺔﹲ ﻋﻠﻰ‬ ‫ﻭﺍﻟﻘﻨﻔ ﹸﺬ ﻻ ﻳﺒﺎﱄ ﺃﻱّ ﻣﻮﺿﻊ ﻗﺒ َ‬
‫ﺏ ﻣﺎ ﻗﺒﺾ ﻋﻠﻴﻪ ﻓﺎﺳﺘﺪﺍﺭ ﻭﲡﻤﱠﻊ ﻭﻣﻨﺤﻪ ﺳﺎِﺋ َﺮ ﺑ َﺪﹺﻧ ِﻪ‬ ‫ﺾ ﻋﻠﻰ ﻭﺳﻄﻬﺎ ﺃﻭ ﻋﻠﻰ ﺫﻧﺒﻬﺎ ﺟ ﹶﺬ َ‬
‫ﺃﺳﻬﻞ ﺍﻟ ﻮُﺟﻮﻩ ﻭﺇﻥ ﻗﹶﺒ َ‬
‫ﺏ ﻣﻨﻪ ﻭﻃﻠﺒ ُﻪ ﳍﺎ‬ ‫ﺾ ﻋﻠﻰ ﺷﻲﺀ ﻣﻨﻪ ﱂ ﺗﺼ ﹾﻞ ﺇﱃ ﺟﻠﺪﻩ ﻣﻊ ﺷﻮ ِﻛ ِﻪ ﺍﻟﻨﱠَﺎﺑﺖ ﻓﻴﻪ ﻭﺍﻷﻓﻌﻰ ﻬﺗﺮ ُ‬‫ﺖ ﻓﺎﻫﺎ ﻟﺘﻘﺒ َ‬
‫ﺤ ْ‬
‫ﻓﻤﱴ ﹶﻓَﺘ َ‬
‫ﺐ ﻫﺮﺑﹺﻬﺎ ﻣﻨﻪ ﻭﺿﻌْﻔﻬﺎ ﻋﻨﻪ ‪.‬‬
‫ﺴ ﹺ‬
‫ﻭﺟﺮﺍﺀﺗ ُﻪ ﻋﻠﻴﻬﺎ ﻋﻠﻰ َﺣ َ‬
‫ﺐّ ﻓﺄﻣﱠﺎ ﺍﳊﻴّﺔ ﻓﺈﻧﱠﻬﺎ‬
‫ﺿ ﹴ‬
‫ﺿ ﱡﻞ ﻣﻦ َ‬ ‫ﺿ ﱡﻞ ﻣﻦ َﻭ َﺭ ﹴﻝ ﻭﺃ َ‬
‫ﺃﻣﺜﺎﻝ ﰲ ﺍﳊﻴﺔ ﻭﺍﻟ َﻮﺭَﻝ ﻭﺍﻟﻀﱠﺐﱢ ﻭﺃﻣﱠﺎ ﻗﻮﳍﻢ ‪ :‬ﺃﺿﻞ ﻣﻦ َﺣﻴّ ٍﺔ ﻭﹶﺃ َ‬
‫ﻻ ﺗﺘﱠﺨﺬ ﻟﻨﻔﺴﻬﺎ ﺑﻴﺘﹰﺎ ﻭﺍﻟﺬﱠ ﹶﻛ ُﺮ ﻻ ﻳﻘﻴﻢ ﰲ ﺍﳌﻮﺿﻊ ﻭﺇﳕﺎ ﻳﻘﻴﻢ ﻋﻠﻰ ﺑﻴﻀﻬﺎ ﺑﻘﺪﺭ ﻣﺎ ﲣﺮﺝ ﻓﺮﺍﺧُﻬﺎ ﻭﺗﻘﻮﻯ ﻋﻠﻰ‬
‫ﺖ ﻭﺍﺛﻘ ﹰﺔ ﺑﺄﻥﱠ‬
‫ﺤﺮًﺍ ﺩﺧﻠ ْ‬ ‫ﺍﻟﻜﹶﺴْﺐ ﻭﺍﻟﺘﻤﺎﺱ ﺍﻟﻄﻌﻢ ﰒﱠ ﺗﺼﲑ ﺍﻷﻧﺜﻰ َﺳﻴﱠﺎ َﺭ ﹰﺓ ﻓﻤﱴ َﻭﺟَﺪﺕ ُﺟ ْ‬

‫ﺖ ﳍﺎ ﻣﺎ ﺃﻗﺎﻣﺖ ﻓﻴﻪ ﺳﺎﻋ ﹰﺔ ﻛﺎﻥ‬

‫ﺍﻟﺴﱠﺎ ِﻛ َﻦ ﻓﻴﻪ ﺑﲔ ﺃﻣﺮﻳﻦ ‪ :‬ﺇﻣّﺎ ﺃﻗﺎﻡ ﻓﺼﺎﺭ ﹸﻃﻌْﻤﹰﺎ ﳍﺎ ﻭﺇﻣﱠﺎ ﻫﺮَﺏ ﻓﺼﺎﺭ ﺍﻟﺒﻴ ُ‬

‫ﺑﻴﺾ ﺍﳊﻴﺎﺕ‬

‫ﻑ ﻣﺎ ﻓﻴﻬﺎ ﻓﺈﺫﺍ ﻫﻮ ﺑﻴﺾٌ ﻣﺴﺘﻄﻴ ﹲﻞ ﺃﻛﺪ ُﺭ ﺍﻟﻠﻮﻥ ﺃﺧﻀﺮ ﻭﰲ ﺑﻌﻀﻪ‬ ‫ﺖ ﺑﻴﺾ ﺍﳊﻴﱠﺎﺕ ﻭﻛﺴﺮﺗُﻬﺎ ﻷﺗﻌﺮﱠ َ‬ ‫ﻭﻗﺪ ﺭﺃﻳ ُ‬
‫ﺞ ﻣﻨﻪ‬‫ﺡ ﻓﺎﺳ ٍﺪ ﺇﻻﱠ ﻭﺍﻟﱠﺬﻱ ﰲ ﺑﻴﻀﻬﺎ ﺃﲰ ُ‬
‫ﺝ ﻣﻦ ُﺟﺮ ﹴ‬
‫ﻂ ﻭﻻ ﺻﺪِﻳﺪًﺍ َﺧ َﺮ َ‬‫ﺶ ﻭﻟﹸﻤَﻊٌ ﻓﺄﻣﱠﺎ ﺩﺍﺧﻠﹸﻪ ﻓﻠﻢ ﹶﺃ َﺭ ﹶﻗ ْﻴﺤًﺎ ﻗ ﱡ‬
‫َﻧ َﻤ ٌ‬
‫ﻭﺃﻗﺬﺭ ﻭﻳﺰﻋﻤﻮﻥ ﺃﻬﻧﺎ ﻛﺜﲑﹸﺓ ﺍﻟﺒﻴﺾ ﺟﺪﹰﺍ ﻭﺃﻥﱠ ﺍﻟﺴﻼﻣﺔ ﰲ ﺑﻴﻀﻬﺎ ﻋﻠﻰ ﺩﻭﻥ ﺫﻟﻚ ﻭﺃﻥﱠ ﺑﻴﻀﻬﺎ ﻳﻜﻮﻥ ﻣﻨﻀﱠﺪًﺍ ﰲ‬
‫ﺟﻮﻓﻬﺎ ﻃﹸﻮ ﹰﻻ ﻋﻠﻰ ﻏﺮﺍﺭ ﻭﺍﺣﺪ ﻭﻋﻠﻰ ﺧﻴﻂ ﻭﺍﺣﺪ ﻭﻫﻲ ﻃﻮﻳﻠﺔ ﺍﻟﺒﻄﻦ ﻭﺍﻷﺭﺣﺎ ﹺﻡ ﻭﻋﺪ ُﺩ ﺃﺿﻼﻋﻬﺎ ﻋﺪ ُﺩ ﺃﻳﺎﻡ‬
‫ﺍﻟﺸﻬﺮ ﻭﻛﺎﻥ ﺫﻟﻚ ﺑﻌﺾ ﻣﺎ ﺯﺍﺩ ﰲ ﺷﺪﱠﺓ ﺑﺪﻬﻧﺎ ‪.‬‬

‫ﺝ ﻭﺍﻟﻀﱠﺐﱡ ﺃﻛﹶﺜﺮُ ﺑﻴﻀﹰﺎ ﻣﻦ ﺍﻟﺪﱠﺟﺎﺟﺔ ﻭﺍﳋﻨﺰﻳﺮﺓ ﺗﻀ َﻊ ﻋﺸﺮﻳﻦ‬

‫ﻼ ﻭﺍﳋﻠﹾﻖ ﺍﻟﻜﺜﲑ ﺍﻟﺬﱠﺭﺀ ﺍﻟﺪﱠﺟﺎ ُ‬
‫ﺃﻛﺜﺮ ﺍﳊﻴﻮﺍﻥ ﻧﺴ ﹰ‬
‫ِﺧﻨﱠ ﻮْﺻﹰﺎ ‪.‬‬
 ‫ﺖ ﻛﺎﻥ َﺣ ْﺘﻔﹸﻬﺎ ﰲ‬
‫ﺏ ﺻﻐﺎﺭٌ ﻛﺜﲑ ﹸﺓ ﺍﻟﻌﺪﺩ ﺟﺪ‪‬ﺍ ﻭﻋﺎﻣﱠﺔ ﺍﻟﻌﻘﺎﺭﺏ ﺇﺫﺍ َﺣﹺﺒﹶﻠ ْ‬ ‫ﺏ ﻋﻘﺎﺭ ُ‬ ‫ﻑ ﺍﻟﻌﻘﺎﺭ ﹺ‬ ‫ﺝ ﻣﻦ ﺃﺟﻮﺍ ِ‬‫ﻭﳜﺮ ُ‬
‫ﺕ ﺣﺘّﻰ ﺗﺜﻘﺒﻬﺎ ﻭﺗﻜﻮ ﹸﻥ ﺍﻟﻮﻻﺩ ﹸﺓ ﻣﻦ ﺫﻟﻚ ﺍﻟﺜﱠﻘﺐ‬ ‫ﺖ ﺑﻄﻮ ﹶﻥ ﺍﻷﻣﱠﻬﺎ ِ‬
‫ﻭﻻﺩﻫﺎ ﻷﻥﱠ ﺃﻭﻻﺩﻫﺎ ﺇﺫﺍ ﺍ ْﺳﺘَﻮﻯ َﺧ ﹾﻠﻘﹸﻬﺎ ﺃﻛ ﹶﻠ ْ‬
‫ﺕ ﻣﻴﱢﺘﺔ ‪( .‬‬
‫ﻓﺘﺨﺮﺝ ﻭﺍﻷﻣﻬﺎ ُ‬
‫ﺾ ﺍﻷﺳْﺒﻮﺭ ﻋﺸﺮﺓ ﺁﻻﻑ‬‫ﻭﺃﻛﹶﺜﺮُ ﻣﻦ ﺫﻟﻚ ﻛﻠﻪ ﹶﺫ ْﺭﺀُ ﺍﻟﺴﱠﻤﻚ ﻷﻥﱠ ﺍﻹﻧﺴﺎﻥ ﻟﻮ َﺯ َﻋ َﻢ ﺃﻥﹼ ﺑﻴﻀﺔ ﻭﺍﺣﺪﺓ ﻣﻦ َﺑ ْﻌ ﹺ‬
‫ﺑﻴﻀﺔ ﻟﻜﺎﻥ ﺫﻟﻚ ﻟﻌ ﹶﻈ ﹺﻢ ﻣﺎ ﲢﻤِﻞ ﻭﻟ ِﺪﻗﱠﺔ َﺣﺒّﻪ ﻭﺻِﻐﺮﻩ ﻭﻟﻜﻦ ﻳﻌﺘﺮﻳﻬﺎ ﺃﻣﺮﺍﻥ ‪ :‬ﺃﺣﺪﳘﺎ ﺍﻟﻔﺴﺎﺩ ﻭﺍﻵﺧﺮ ﺃﻥﱠ‬
‫ﺕ ﺑﺸﻲﺀ ﺍﻟﺘﻘﻤﺘْﻪ ﻭﺍﻟﺘﻬﻤﺘْﻪ ‪.‬‬ ‫ﺍﻟﺬﻛﻮﺭﺓ ﰲ ﺃﻭﺍ ِﻥ ﻭﻻﺩﺓ ﺍﻹﻧﺎﺙ َﺗ ْﺘَﺒﻊُ ﹶﺃ ﹾﺫﻧَﺎﺑَﻬﺎ ﻓ ﹸﻜﻠﱠﻤﺎ َﺯ َﺣ َﺮ ْ‬
‫ﰒﱠ ﺍﻟﺴﱠﻤﻚ ﺑﻌﺪ ﺫﻟﻚ ﰲ ﺍﳉﻤﻠﺔ ﺇﳕﺎ ﻃﺒﻌﻬﺎ ﺃﻥ ﻳﺄﻛﻞ ﺑﻌﻀُﻬﺎ ﺑﻌﻀﹰﺎ ‪.‬‬

‫ﻋﻠﺔ ﻛﺜﺮﺓ ﺍﻷﻭﻻﺩ ﻭﻳﺰﻋﻤﻮﻥ ﺃﻥ ﺍﻟﻜ ﹾﺜ َﺮ ﹶﺓ ﰲ ﺍﻷﻭﻻﺩ ﺇﻧّﻤﺎ ﺗﻜﻮﻥ ﻣﻦ ﺍﻟﻌ ﹶﻔ ﹺﻦ ﻭﺍﻟﻠﱠﺨَﻦ ﻭﻋﻠﻰ ﻗ ْﺪ ﹺﺭ ﻛﺜﺮِﺓ ﺍﳌﺎﺋﻴﱠﺔ‬
‫ﺝ ﺑﺎﳌﺎﺀ ﺍﻟﺒﺎﺭﺩ ﻣﺮﺍ ًﺭﺍ‬ ‫ﺴ ﹶﻞ ﺍﻟ ﹸﻔﺮُﻭ ﹺ‬
‫ﺕ ﺃﻛﺜ ُﺮ ﳋﻨًﺎ ﻭﺭُﻃﻮﺑﺔ ﻷﻥﹼ ﹶﻏ ْ‬
‫ﺕ ﻭﺍﻟﻨﱠﺼﺮﺍﻧﻴﱠﺎ ِ‬‫ﻭِﻗﻠﹼﺘِﻬﺎ ﻓﺬﻫﺒﻮﺍ ﺇﱃ ﺃﻥﱠ ﺃﺭﺣﺎ َﻡ ﺍﻟﺮﱡﻭﻣﻴﱠﺎ ِ‬
‫ﺨ َﻦ ﻭﺍﻟ َﻌﻔﹶﻦ ﻭﻳﺰﻋﻤﻮﻥ ﺃﻥﱠ ﺍﳌﺮﺃﺓ ﺇﺫﺍ ﻛﺎﻥ ﻓﺮﺟُﻬﺎ ﻧﻈﻴﻔﹰﺎ ﻭﻛﺎﻧﺖ ﻣُ َﻌﻄﹼﺮَﺓ‬ ‫ﰲ ﺍﻟﻴﻮﻡ ِﻣﻤﱠﺎ ﻳﻄﻴﱢﺐ ﺍﻷﺭﺣﺎ َﻡ ﻭﻳﻨﻔﻲ ﺍﻟﻠﱠ َ‬
‫ﺕ ﻋﺎﻗﺮﹰﺍ ﻭﺳِﻤﺎﻥﹸ ﺍﻟﺮﱢﺟﺎﻝ ﻻ ﻳﻜﺎﺩ ﻳﻌﺘﺮﻳﻬﻢ ﺫﻟﻚ ‪.‬‬ ‫ﺖ ﰲ ﺍﻟﺴﱢ َﻤ ﹺﻦ ﻋﺎﺩ ْ‬ ‫ﻗﻮﻳّﺔ ﺍﳌﹸﻨّ ِﺔ ﹶﻗﻞﱠ ﲪﻠﹸﻬﺎ ﻓﺈ ﹾﻥ ﺃﻓﺮ ﹶﻃ ْ‬
‫ﺕ‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﻌﺎﻗﺮ ﻣﻦ ﺇﻧﺎﺙ ﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ ﻭﺍﻟﻐﻨﻢ ﻭﺍﻟﻨﱠﺨْﻞ ﺇﺫﺍ ﻗﻮﻳﺖ ﺍﻟﻨﱠﺨﻠﺔ ﻭﻛﺎﻧﺖ ﺷﺎﺑّ ﹰﺔ ﻭ َﺳ ِﻤ َﻦ ُﺟﻤﱠﺎﺭُﻫﺎ ﺻﺎﺭ ْ‬
‫ﻋﺎ ِﻗﺮًﺍ ﻻ ﲢﻤﻞ ﻓﻴﺤﺘﺎﻟﻮﻥ ﻋﻨﺪ ﺫﻟﻚ ﺑﺈﺩﺧﺎﻝ ﺍﻟﻮﻫﻦ ﻋﻠﻴﻬﺎ ‪.‬‬
‫ﺾ‬
‫ﺍﻋﺘﺮﺍﺽ ﻋﻠﻰ ﺍﻟﺘﻌﻠﻴﻞ ﺍﻟﺴﺎﺑﻖ ﻭﻗﺪ ﻃﻌﻦ ﰲ ﺫﻟﻚ ﻧﺎﺱٌ ﻓﻘﺎﻟﻮﺍ ‪ :‬ﺇﻥﹼ ﰲ ﺍﻟﻀّﺐﱢ ﻋﻠﻰ ﺧﻼﻑ ﻣﺎ ﺫﻛﺮﰎ ﻗﺪ ﺗﺒﻴ ُ‬
‫ﻼ ﻭﻟﻮﻻ ﺃﻥﹼ ﺍﻟﻀﱠﺐﱠ ﻳﺄﻛ ﹸﻞ ﻭﻟﺪَﻩ ﻻﻧﺘﻔﺸﺖ ﺍﻟﺼﺤﺎﺭﻯ ﺿِﺒﺎﺑﹰﺎ ﻭﺍﻟﻀﺐ ﻻ‬ ‫ﺴﹰ‬‫ﺍﻷﻧﺜﻰ ﺳﺒﻌﲔ ﺑﻴﻀﺔ ﻓﻴﻬﺎ ﺳﺒﻌﻮﻥ ِﺣ ْ‬
‫ﺖ ﺑﺎﻟﻨّﺴﻴﻢ ﻭﻫﺬﺍ ﻛﻠﻪ ِﻣﻤﱠﺎ ﻳﺴﺘﺪﻝﹼ‬
‫ﳛﻔﺮ ﺇﻻﹼ ﰲ ﻛﹸﺪْﻳﺔ ﻭﰲ ﺑﻼ ِﺩ ﺍﻟ َﻌﺮَﺍﺩ ﻭﺇﺫﺍ ﻫﺮﻣﺖ ﺗﺒﻠﹼﻐ ْ‬

‫ُ ﺑﻪ ﻋﻠﻰ ﺑُ ْﻌ ِﺪ ﻃﺒﻌﻬﺎ ﻣﻦ ﺍﻟﻠﱠﺨَﻦ ﻭﺍﻟﻌﻔﻦ ‪.‬‬

‫ﻭﻗﻴﻞ ﳍﻢ ‪ :‬ﻗﺪ ﳝﻜ ُﻦ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﻛﺬﻟﻚ ﰲ ﲨﻴﻊ ﺻﻔﺎﻬﺗﺎ ﺇﻻﹼ ﰲ ﺃﺭﺣﺎﻣﻬﺎ ﻓﻘﻂ ‪.‬‬

‫ﺳﻔﺎﺩ ﺍﳊﻴﺎﺕ‬

‫ﺕ ﺳِﻔﺎﺩٌ ﻣﻌﺮﻭﻑ َﻳ ْﻨﺘَﻬﻲ ﺇﻟﻴﻪ ﻋﻠﻢٌ ﻭﻳﻘﻒ ﻋﻠﻴﻪ ﻋﻴﺎﻥ ﻭﻟﻴﺲ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﰲ ﺫﻟﻚ ﺇﻻﱠ ﺍﻟﺬﻱ َﻳ َﺮ ْﻭ ﹶﻥ ﻣﻦ‬
‫ﻭﻟﻴﺲ ﻟﻠﺤﻴﱠﺎ ِ‬
‫ﺝ ﺧﻴﺰﺭﺍ ٍﻥ ﻣﻔﺘﻮﻝﹲ ﺃﻭ ﺧَﻠﺨَﺎﻝﹲ ﻣﻔﺘﻮﻝﹲ ﻓﺄﻣﱠﺎ‬
‫ﻣﻼﻗﺎﺓ ﺍﳊﻴّﺔ ﻟﻠﺤﻴﱠﺔ ﻭﺍﻟﺘﻮﺍ ِﺀ ﻛﻞﱟ ﻣﻨﻬﻤﺎ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﺣﱴ ﻛﺄﻬﻧﻤﺎ ﺯﻭ ُ‬
‫ﺃﻥ ﻳﻘﻔﻮﺍ ﻋﻠﻰ ﻋﻀ ﹴﻮ ﻳﺪﺧﻞ ﺃﻭ ﻓﺮﺝ ﻳﺪﺧﻞ ﻓﻴﻪ ﻓﹶﻼ ‪.‬‬
‫ﺕ ﺑﺄﲰﺎﺋﻬﺎ ﻭﺃﺟﻨﺎﺳﻬﺎ ﻓﺈﺫﺍ ﻗﺎﻟﻮﺍ ‪ :‬ﹶﺃﻳْﻢ ﻓﺈﳕﺎ ﻳﺮﻳﺪﻭﻥ ﺍﻟﺬﱠﻛﹶﺮ‬
‫ﺷﻌﺮ ﰲ ﺍﻷﱘ ﻭﺍﳉﺮﺍﺩﺓ ﺍﻟﺬﻛﺮ ﻭﺍﻟﻌﺮﺏ ﺗﺬ ﹸﻛ ُﺮ ﺍﳊﻴّﺎ ِ‬
‫ﺏ‬
‫ﺩﻭ ﹶﻥ ﺍﻷﻧﺜﻰ ﻭﻳﺬﻛﺮﻭﻧﻪ ِﻋ ْﻨ َﺪ ﺟﻮﺩ ِﺓ ﺍﻻﻧﺴﻴﺎ ﹺ‬

‫ﻭ ِﺧﻔﱠ ِﺔ ﺍﻟﺒﺪﻥ ﻛﻤﺎ ﺗﺬﻛﺮ ﺍﻟﺸﱡﻌﺮﺍﺀ ﰲ ﺻﻔﺔ ﺍﳋﻴﻞ ﺍﳉﺮﺍﺩ ﹶﺓ ﺍﻟﺬﱠ ﹶﻛ َﺮ ﺩُﻭ ﹶﻥ ﺍﻷﻧﺜﻰ ﻓﻬﻢ ﻭﺇﻥ ﺃﳊﻘﹸﻮﺍ ﳍﺎ ﻓﺈﳕﺎ ﻳﺮﻳﺪﻭﻥ‬
‫ﻑ ﺑﺎﻟﺼﱡﻔﹾﺮﺓ ﺍﻟﺬﱠﻛﺮ ﻷﻥ ﺍﻷﻧﺜﻰ ﺗﻜﻮﻥ‬
‫ﺸﺮُ ﺑﻦ ﺃﰊ ﺧﺎﺯﻡ ‪ :‬ﻷﻥﹼ ﺍﻷﻧﺜﻰ ﻻ ﺗﻜﻮﻥ ﺻﻔﺮﺍﺀ ﻭﺇﳕﺎ ﺍﳌﻮﺻﻮ ُ‬ ‫ﺍﻟﺬﱠ ﹶﻛ َﺮ ﻗﺎﻝ ﹺﺑ ْ‬
‫ﻒ ﻣﺎ‬
‫ﺑﲔ ﺣﺎﻟﺘﲔ ‪ :‬ﺇﻣّﺎ ﺃﻥﹼ ﺗﻜﻮﻥ ُﺣﺒْﻠﻰ ﹺﺑَﺒ ْﻴﻀِﻬﺎ ﻓﻬﻲ ﻣُﺜﹾﻘﻠﺔ ﻭﺇﻣّﺎ ﺃﻥ ﺗﻜﻮﻥ ﻗﺪ ﺳﺮﺃﺕ ﻭﻗﺬﹶﻓﺖ ﺑﻴﻀﻬﺎ ﻓﻬﻲ ﺃﺿﻌ ُ‬
 ‫ﺗﻜﻮﻥ ‪.‬‬
‫ﺐ(‬
‫ﺚ ﺷﺎ َﺀ ﻳﺴﻴ ُ‬
‫ﺐ َﺳ ﹾﻠﻤَﻰ ﰲ ﺍﻟﻠﱢﻤَﺎ ﹺﻡ ﻭَﻻ ﺗُﺮﻯ ** ﻭﰲ ﺍﻟﻠﱠﻴ ﹺﻞ ﺃﹶﻳْﻢٌ ﺣﻴ ﹸ‬
‫ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﺃﹶﺗﺬ َﻫ ُ‬

‫ﺁﺛﺎﺭ ﺍﳊﻴﺎﺕ ﻭﺍﻟﻌﻈﺎﺀ ﰲ ﺍﻟﺮﻣﺎﻝ‬

‫ﲔ ﻣﻮﺍﺿ ُﻊ َﻣﺰَﺍﺣِﻔﻬﺎ ﻭ ُﻋﺮﹺﻓﺖ ﺁﺛﺎﺭُﻫﺎ ‪.‬‬ ‫ﻭﺇﺫﺍ ﺍﻧﺴﺎﺑﺖ ﰲ ﺍﻟﻜﹸﺜﹾﺒﺎ ِﻥ ﻭﺍﻟﺮّﻣ ﹺﻞ ﻳﺒ ُ‬

‫ﻁ ( ﻭﻛﺬﻟﻚ ﻳﻌﺮﻓﻮﻥ ﺁﺛﺎﺭ ﺍﻟﻌِﻈﺎﺀ ﻭﺃﻧﺸ َﺪ‬ ‫ﺢ ﺁﺛﺎ ُﺭ ﺍﻟﺴﱢﻴﺎ ِ‬
‫ﺕ ﻓﻴﻬﺎ ** ﻗﹸﺒﻴ ﹶﻞ ﺍﻟﺼﱡْﺒ ﹺ‬ ‫ﻒ ﺍﳊﻴﱠﺎ ِ‬ ‫ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﻛﹶﺄﻥﱠ َﻣﺰَﺍ ِﺣ َ‬
‫ﺏ ﺃﺫﻧﺎﺏ ﺍﻟﻌِﻈﺎﺀ ﻛﺄﻬﻧﺎ ** ﻣَﻼ ِﻋﺐُ ﹺﻭ ﹾﻟﺪَﺍ ٍﻥ ﲣﻂﹼ ﻭﲤﺼ ُﻊ ( ﻭﻗﺎﻝ ﺍﻵﺧﺮ ﻭﻫﻮ ﻳﺼﻒ‬ ‫ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊﱢ ‪ ) :‬ﻬﺑﺎ ﺿﺮ ُ‬
‫ﻒ ﺍ ﹶﳍ ْﺰﻟﹶﻰ ﺻﺒﺎﺣﹰﺎ ** ُﺧ ُﺪ ﻭ ُﺩ ﺭَﺻﺎﺋﻊ‬
‫ﺣﻴّﺎﺕ ‪ ) :‬ﻛﺄﻥﱠ ﻣَﺰﺍﺣِﻔﻬﺎ ﺃﹸﻧﺴﻊٌ ** ﺟُ ﹺﺮ ْﺭ ﹶﻥ ﻓﹸﺮَﺍﺩَﻯ ﻭ َﻣﺜﹾﻨﺎﻬﺗﺎ ( ) ﻛﺄﻥﱠ َﻣﺰَﺍ ِﺣ َ‬
‫ﺖ ﺗﺆﺍﻣﺎ (‬
‫ﺟُﺪﻟ ْ‬

‫ﻭﺍ ﹶﳍ ْﺰﻟﹶﻰ ﻣﻦ ﺍﳊﻴﱠﺎﺕ ﻗﺎﻝ ﺟﺮﻳﺮ ﺃﻭ ﻏﲑﻩ ‪ ) :‬ﻭﻣﻦ ﺫﺍﺕ ﺃﺻْﻔﺎ ٍﺀ ُﺳﻬُﻮﺏ ﻛﺄﹶﻬﻧﺎ ** َﻣﺰَﺍ ِﺣﻒُ ﻫَﺰْﻟﹶﻰ ﺑﻴﻨﻬﺎ ﻣﺘﺒﺎﻋ ُﺪ (‬
‫ﺕ ﺇﱃ ﺍﻟﺘّﺮﻯ‬‫ﺖ ﻭﺇﱃ ﺃﻱﱢ ﺷﻲ ٍﺀ ﺻﺎﺭﺕ ‪ ) :‬ﻭﺇﺫﺍ َﻧ ﹶﻈ ْﺮ َ‬ ‫ﺾ ﺍﶈﺪﺛﲔ ﻭﺫﻛﺮ ﺣﺎﻝ ﺍﻟﱪﺍﻣﻜ ِﺔ ﻛﻴﻒ ﻛﺎﻧ ْ‬ ‫ﻭﻗﺎﻝ ﺑﻌ ُ‬
‫ﺕ‬
‫ﺿ ْﻴ ﹶﻔ ﹲﺔ ** ﻓﺠﺎﺀ ْ‬
‫ﻉ ﺛﻮﻯ ﻬﺑﺎ ﻭﺍﻷﺭﻗ ُﻢ ( ﻭﻗﺎﻝ ﺍﻟﺒﻌﻴﺚ ‪ ) :‬ﻟﹶﻘﹰﻰ َﺣ َﻤ ﹶﻠﺘْﻪُ ﹸﺃﻣﱡ ﹸﺔ ﻭﻫﻲ َ‬ ‫ﺖ ‪ :‬ﺍﻟﺸﺠﺎ ُ‬ ‫ﹺﺑ ِﻌﺮَﺍﺻﻬﻢ ** ﻗﹸﻠ َ‬
‫ﺴﺮﱠْﺑ َﻦ َﺳ ْﻤﺴَﻤﺎ (‬
‫ﺕ َﺗ َ‬ ‫ﺕ ﻛﺄﻥﹼ ﻋﺮﻭ ﹶﻗﻪُ ** ﻣﺴَﺎ ﹺﺭﺏُ َﺣﻴﱠﺎ ِ‬
‫ﺑَﻴ ْﺘ ﹴﻦ ﻟﻠﻀﻴﺎ ﹶﻓ ِﺔ ﺃ ْﺭﺷَﻤﺎ ( ) ﻣُﺪﺍ ِﻣﻦُ َﺟ ْﻮﻋَﺎ ٍ‬

‫ﺭﻭﻋﺔ ﺟﻠﺪ ﺍﳊﻴﺔ‬

‫ﺐ ﺻﻨﻌ ﹰﺔ‬ ‫ﺴﻦُ ﻣﻨﻪ ﻭﺃﺭﻕﱡ ﻭﺃﺧﻒﱡ ﻭَﺃ ْﻧ َﻌ ُﻢ ﻭﺃﻋﺠ ُ‬ ‫ﺸ ُﺮ ﺍﳊﻴﱠ ِﺔ ﺃ ْﺣ َ‬

‫ﺕ ﺇﻻ َﻭﻗ ْ‬
‫ﺡ ﻭﻻ ِﺳ ْﺘ َﺮ ﻋﻨﻜﺒﻮ ٍ‬
‫ﺏ ﻭﻻ ﺟﻨﺎ َ‬
‫ﻭﻻ ﺛﻮ َ‬
‫ﻭﺗﺮﻛﻴﺒﹰﺎ ‪.‬‬
‫ﻀ ِﻠ ِﻪ **‬
‫ﻚ ﻓﺸﺒﱠﻬﻪ ﹺﺑﺴَﻠﺦ ﺍﳊﻴﱠﺔ ﺣﻴﺚ ﻳﻘﻮﻝ ‪ ) :‬ﺇﺫﺍ ﻣﺎ ﺃﻓﺎ َﺩ ﺍﳌﺎ ﹶﻝ ﺃﻭﺩَﻯ ﹺﺑ ﹶﻔ ْ‬ ‫ﻭﻟﺬﻟﻚ ﻭﺻﻒ ﻛﹸﺜﹶﻴﱢﺮٌ ﻗﻤﻴﺺ ﻣِﻠ ٍ‬
‫ﺴﺒَﺄ ﺍﳉ ﹾﻠ ُﺪ‬
‫ﺦ ﻭﺍﳉﻠﺪ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ :‬ﻭﻗﺪ ﻧﺼ ﹶﻞ ﺍﻷﻇﹾﻔﺎ ُﺭ ﻭﺍﻧ َ‬
‫ﺕ ﻳﻮﺍﻓﻘﹸﻪ ( ﻭﺍﻟﺴﱠﺒﹺﻲﺀ ‪ :‬ﺍﻟﺴﱠ ﹾﻠ ُ‬
‫ﺣﻘﻮﻕٌ ﹶﻓﻜﹸ ْﺮﻩُ ﺍﻟﻌﺎﺫﻻ ِ‬

‫ﺻﻤﻢ ﺍﻟﻨﻌﺎﻡ ﻭﺍﻷﻓﻌﻰ‬

‫ﳋ ﹾﻠ ﹺﻖ ﻭﺳﻨﺬﻛ ُﺮ ﻣﻦ ﺫﻟﻚ ﰲ ﻫﺬﺍ‬‫ﲔ ﲨﻴﻊ ﺍ ﹶ‬

‫ﺻﻢﱞ ﻻ ﺗﺴﻤﻊ ﻭﻛﺬﻟﻚ ﳘﺎ ﻣﻦ ﺑ ﹺ‬‫ﺏ ﺃﻥﱠ ﺍﻟﻨﱠﻌﺎ َﻡ ﻭﺍﻷﻓﻌﻰ ُ‬
‫ﻭﺗﺰﻋ ُﻢ ﺍﻟﻌﺮ ُ‬
‫ﺍﳌﻮﺿﻊ ﻃﺮﻓﹰﺎ ﻭﻧﺆﺧﺮ ﺍﻟﺒﺎﻗﻲ ﺇﱃ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻧﺬﻛﺮ ﻓﻴﻪ ﲨﻠﺔ ﺍﻟﻘﹶ ﻮْﻝ ﰲ ﺍﻟﻨﱠﻌﺎﻡ ﺃﺻﺤﺎﺏ ﺍﻟﺪﻋﺎﻭﻯ ﺍﻟﻜﺒﲑﺓ ﻭﻗﺪ‬
‫ﻀﺮْﺑﲔ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﺩﻋﻮﺍﳘﺎ ﻛﺒﲑﺓ ﺃﺣﺪﳘﺎ ﻳﺒﻠﻎ ﻣﻦ ﺣﺒﻪ ﻟﻠﻐﺮﺍﺋﺐ ﺃﻥ ﳚﻌﻞ ﲰْﻌﻪ ﻫﺪَﻓﹰﺎ ﻟﺘﻮﻟﻴﺪ ﺍﻟﻜﺬﺍﺑﲔ‬ ‫ﺍﺑﺘُﻠﻴﻨﺎ ﺑ َ‬
‫ﻒ ﻋﻠﻰ ﺍﻟﺘﱠﺼﺤﻴﺢ ﻭﺍﻟﺘﻤﻴﻴﺰ ﻓﻬﻮ ﻳﺪﺧﻞ‬ ‫ﻑ ﻻ ﻳﻘ ُ‬‫ﻭﻗﻠﺒﻪ ﻗﺮﺍﺭًﺍ ﻟﻐﺮﺍﺋﺐ ﺍﻟﺰﱡﻭﺭ ﻭِﻟ ﹶﻜ ﹶﻠ ِﻔ ِﻪ ﺑﺎﻟﻐﺮﻳﺐ ﻭ َﺷ َﻐ ِﻔ ِﻪ ﺑﺎﻟ ﱡﻄ َﺮ ِ‬
‫ﺐ ﰒﱠ ﻳﺪﻓﻊ ﻋﻨﻪ ﻛﻞﹼ ﺍﻟﺪﱠﻓ ﹺﻊ ‪.‬‬ ‫ﺍﻟﻐﺚﱠ ﰲ ﺍﻟﺴﻤﲔ ﻭﺍﳌﻤﻜ َﻦ ﰲ ﺍﳌﻤﺘﻨﻊ ﻭَﻳَﺘ َﻌﻠﱠﻖُ ﺑﺄﺩﱏ ﺳﺒ ﹴ‬
‫ﻭﺍﻟﺼﱢﻨﻒ ﺍﻵﺧﺮ ﻭﻫﻮ ﺃﻥﱠ ﺑﻌﻀﻬﻢ ﻳﺮﻯ ﺃﻥﱠ ﺫﻟﻚ ﻻﻳﻜﻮﻥ ﻣﻨﻪ ﻋْﻨ َﺪ ﻣﻦ ﻳﺴﻤﻌﻪ ﻳﺘﻜﻠﻢ ﺇﻻ ﻣﻦ ﺧﺎﻑ ﺍﻟﺘﻘﺰﱡﺯ ﻣﻦ‬
‫ﺍﻟﻜﺬﺏ ‪.‬‬
‫ﻗﻮﻝ ﰲ ﺻﻤﻢ ﺍﻷﻓﻌﻰ ﻭﻋﻤﺎﻩ‬
 ‫ﺴ َﻤﻊُ ﻟﻠﺮﱡﻗﹶﺎﺓ ( ﻗﺪ ﺫﻛﺮﻭﺍ ﺑﺎﻟﺼﱠﻤ ﹺﻢ ﺃﺟﻨﺎﺳﹰﺎ ﻣﻦ ﺧﺒﻴﺜﺎﺕ ﺍﳊﻴﱠﺎﺕ‬ ‫ﺕ ** ﺃﺻﻢﱠ ﻻ َﻳ ْ‬ ‫) ﺃﻧ َﻌﺖُ ﻧﻀﻨﺎﺿﹰﺎ ﻣﻦ ﺍﳊﻴﱠﺎ ِ‬
‫ﺕ ﹶﻗ ْﺮَﻧ ْﻴ ﹺﻦ ﻣﻦ‬
‫ﳉﺤْﺮ ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ ‪ ) :‬ﻭﺫﺍ ِ‬ ‫ﻭﺫﻫﺒﻮﺍ ﺇﱃ ﺍﻣﺘﻨﺎﻋﻬﺎ ﻣﻦ ﺍﳋﺮﻭﺝ ﻋﻨﺪ ﺭُﻗﻴ ِﺔ ﺍﻟﺮﱠﺍﻗﻲ ﻋﻨﺪ ﺭﺃﺱ ﺍ ﹸ‬
‫ﺶﻻ‬
‫ﺽ ﺃﻓﻌﻰ ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﻭ ِﻣ ْﻦ َﺣَﻨ ﹴ‬ ‫ﺕ ﺍﻟﺪﱠﺍﻋﻲ ( ﻭﻳﺰﻋﻤﻮ ﹶﻥ ﺃﻥﹼ ﻛﻞﹼ َﻧﻀْﻨﺎ ﹴ‬ ‫ﺻ ْﻮ َ‬
‫ﺴ َﻤﻊُ َ‬
‫ﺻﻤﱠﺎﺀ ﻻ َﺗ ْ‬
‫ﺍﻷﻓﺎﻋﻲ ** َ‬
‫ﻕ ﻋﺎﺭﹺﻱ ﺍﻟﻨﺴَﺎ (‬
‫ﺕ ﺍﻟﺸﺪ ﹺ‬ ‫ﺕ ُﻣ ْﻨﻬَﺮ ِ‬
‫ﺶ ﺫﻱ ﺣُ َﻤ ٍﺔ ﻛﺎﻟﺮﱢﺷﺎ ( ) ﺃﺻﻢﱠ َﺳﻤِﻴ ﹴﻊ ﻃﻮﻳ ﹺﻞ ﺍﻟﺴﱡﺒَﺎ ** ِ‬ ‫ﺐ ﺍﻟﺮﱡﻗﺎ ** ﹶﺓ ﹶﺃ ْﺭﹶﻗ َ‬
‫ُﻳﺠﹺﻴ ُ‬
‫ﺐ ﺍﻟﺮﱡﻗﺎﺓ ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) :‬ﺃﺻﻢﱠ ﺃﹶﻋْﻤﻰ‬ ‫ﺶ ﻻ ُﻳﺠﹺﻴ ُ‬ ‫ﻓﺰﻋﻢ ﺃﻧّﻪ ﺃﺻﻢﱡ ﲰﻴﻊٌ ﻓﺠﺎﺯ ﻟﻪ ﺃﻥ ﳚﻌﻠﻪ ﺃﺻﻢّ ﺑﻘﻮﻟﻪ ‪ :‬ﻭ ِﻣ ْﻦ َﺣَﻨ ﹴ‬
‫ﺖ ﻋﻴﻨ ُﻪ ﻋﺎﺩﺕ‬‫ﺕ ( ﻭﺍﻷﻓﻌﻰ ﻟﻴﺲ ﺑﺄﻋﻤﻰ ﻭﻋﻴﻨﻪ ﻻ ﺗﻨﻄﺒﻖ ﻭﺇ ﹾﻥ ﻗﹸ ِﻠ َﻌ ْ‬ ‫ﺼ ﹴﻞ َﺣﺪِﻳﺪﺍ ِ‬
‫ﻻ ﻳُﺠﹺﻴﺐُ ﺍﻟﺮﱡﻗﻰ ** َﻳ ﹾﻔَﺘﺮﱡ َﻋ ْﻦ ﻋُ ْ‬
‫ﻒ ﺍﻷﻓﻌﻰ ‪:‬‬‫ﻭﻫﻮ ﻗﺎﺋ ُﻢ ﺍﻟ َﻌ ْﻴ ﹺﻦ ﹶﻛ َﻌ ْﻴ ﹺﻦ ﺍﳉﺮﺍﺩﺓ ﻛﺄﻬﻧﺎ ﻣِﺴﻤﺎﺭٌ ﻣﻀﺮﻭﺏ ﻭﳍﺎ ﺑﺎﻟﻠﻴﻞ ﺷُﻌﺎﻉ ﺧﻔﻲﱞ ﻗﺎﻝ ﺍﻟﺮﱠﺍﻋﻲ ﻳﺼ ُ‬

‫ﺻﻞﱟ ﻗﺎﺋ ﹺﻢ ﺍﻟ َﻌ ْﻴ ﹺﻦ ﺃﺳﻔ ﹺﻊ ( ﻭﻫﺬﻩ ﺻﻔﺔﹸ ﺳَﻠﻴ ﹺﻢ ﺍﻷﻓﻌﻰ ﻓﻴﺠﻮﺯ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﺱ ِ‬‫) ﻭﻳُﺪﱐ ِﺫﺭَﺍﻋَﻴ ِﻪ ﺇﺫﺍ ﻣﺎ ﺗﺒﺎ َﺩﺭَﺍ ** ﺇﱃ ﺭﺃ ﹺ‬
‫ﺕ ﻭﻃﹸﻮ ﹺﻝ ﺍﻹﻃﺮﺍﻕ ‪ ) .‬ﺃﺻﻢﱠ‬ ‫ﺍﻟﺸﺎ ِﻋﺮُ ﻭﺻﻔﻬﺎ ﺑﺎﻟﺘﻤﻨﻊ ﻣﻦ ﺍﳋﺮﻭﺝ ﺑﺎﻟﺼﱠﻤ َﻢ ﻛﻤﺎ ﻭﺻﻔﻬﺎ ﺑﺎﻟﻌﻤﻰ ﳌﻜﺎﻥ ﺍﻟﺴﱡﺒﺎ ِ‬
‫ﻕ َﺭﻗﹸﻮ ِﺩ ﺍﻟﻀﱡﺤﻰ ** ﺳﺎ ﹴﺭ‬ ‫ﺕ ﺍﻟﺸﱢﺪ ﹺ‬ ‫ﻕ ﻋَﺎﺭﹺﻱ ﺍﻟ ﹶﻘﺮَﺍ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﻣﻨﻬﺮ ِ‬ ‫ﺕ ** ﻣُﻨﻬﺮﺕ ﺍﻟﺸﱢ ْﺪ ﹺ‬ ‫ﲰﻴﻊ ﻃﹶﻮﻳﻞ ﺍﻟﺴﱡﺒﺎ ِ‬
‫ﺢ َﻭ ﹶﻃ ﻮْﺭﹰﺍ ﹶﻟﻪُ ** ﻧَﻔﺦ‬
‫ﺴﹺﺒﺘُﻪُ ﺍﻟﺼﱡ ْﺒ ُ‬
‫ﺕ ( ) ﻳُ ْ‬
‫ﻕ ﻭﺇﺧﺒﺎ ِ‬
‫ﺴﺒُﻪُ َﻣﻴﱢﺘﹰﺎ ** ﻣﻦ ﻃﹸﻮ ﹺﻝ ﺇ ﹾﻃﺮَﺍ ﹴ‬
‫ﺤَ‬
‫ﺕ ( ) ﻭﺗﺎ َﺭ ﹰﺓ َﺗ ْ‬ ‫ﹶﻃﻤُﻮ ﹴﺭ ﺑﺎﻟﺪﱡ ُﺟﻨﱠﺎ ِ‬
‫ﺼ ﹴﻞ‬
‫ﻒ ﺃﻓﻌﻰ ﺑﻘﻮﻟﻪ ‪ ) :‬ﺃﺻﻢﱠ ﺃﻋﻤﻰ ﻻ ﻳُﺠﹺﻴﺐُ ﺍﻟﺮﱡﻗﻰ ** َﻳ ﹾﻔَﺘﺮﱡ ﻋﻦ ُﻋ ْ‬ ‫ﺻ َ‬ ‫ﻭﻧﻔﹾﺚﹲ ﰲ ﺍﳌﻐﺎﺭﺍﺕ ( َﻭﻳُ ْﻌ ﹶﻠﻢُ ﺃﻧﱠُﻪ ﻭ َ‬
‫ﺿ ْﺮ َﺳ ْﻴ ِﻪ ﻭﺍ ْﺳَﺘ ﹾﺄﺧَﺮﺍ ** ﺇﱃ‬
‫ﻕ َﺭﻗﹸﻮ ِﺩ ﺍﻟﻀﱡﺤﻰ ﺍﱁ ﰒ ﺫﻛﺮ ﺃﻧﻴﺎَﺑﻪُ ﻓﻘﺎﻝ ‪ ) :‬ﹸﻗﺪﱢﻣْﻦ َﻋ ْﻦ ِ‬
‫ﺕ ﺍﻟﺸﱢ ْﺪ ﹺ‬
‫ﺕ ( ﻣُﻨْ َﻬ ﹺﺮ ِ‬
‫َﺣﺪِﻳﺪﺍ ِ‬
‫ﺕ(‬‫ﺻﻤﺎ َﺧ ْﻴ ﹺﻦ َﻭ ﹾﳍ ﻮَﺍ ِ‬

‫ﺕ ﻭﻃﻮ ﹺﻝ ﺍﻹﻃﺮﺍﻕ ﻭﹺﺑﺴُﺮْ َﻋ ِﺔ ﺍﻟﻨﱠﺸْﻄﺔ ﻭﺧﻔﹼﺔ ﺍﳊﺮﻛﺔ‬

‫ﺕ ﺍﻷﺷْﺪﺍﻕ ﰒﱠ ﻭﺻﻔﻬﺎ ﺑﺎﻟﺴﱡﺒﺎ ِ‬
‫ﻓﺠﻌﻠﻪ ﺃﻋﺼﻞ ﺍﻷﻧﻴﺎﺏ ﻣﻨﻬﺮ َ‬
‫ﺇﺫﺍ ﻫﱠﻤﺖ ﺑﺬﻟﻚ ﻭﻛﺎﻧﺖ ﺗﻌﻈﻢ ‪.‬‬
‫ﺷﻌﺮ ﺍﻣﺮﺃﺓ ﲨﻊ ﺻﻔﺔ ﺍﳊﻴﺔ ﻭﻗﺪ ﻭﺻﻔﺘﻬﺎ ﺍﻣﺮﺃﺓ ﺟﺎﻫﻠﻴﱠﺔﹲ ﲜﻤﻴﻊ ﻫﺬﻩ ﺍﻟﺼﱢﻔﺔِ ﺇﻻﱠ ﺃﻬﻧﺎ ﺯﺍﺩﺕ ﺷﻴﺌﹰﺎ ﻭﺍﻟﺸﱢﻌ ُﺮ ﺻﺤﻴﺢ‬
‫ﺖ ﻋﻨﺪ ﺩﺍﻭ َﺩ ﺑﻦ ﳏﻤﱠ ٍﺪ ﺍﳍﺎﴰﻲﱢ ﻛﺘﺎﺑﹰﺎ ﰲ ﺍﳊﻴﱠﺎﺕ ﺃﻛﺜ َﺮ ﻣﻦ ﻋﺸﺮﺓ ﺃﺟﻼ ٍﺩ ﻣﺎ ﻳﺼﺢﱡ ﻣﻨﻬﺎ ﻣﻘﺪﺍ ُﺭ‬ ‫ﻭﻟﻴﺲ ﰲ ﻭﻗﺪ ﺭﺃﻳ ُ‬
‫ﺟﻠ ٍﺪ ﻭﻧﺼﻒ ‪.‬‬
‫ﺴَﻨ ِﺔ ﺍﻟﻘﹸﺪﻣﺎﺀ ‪.‬‬
‫ﻚ ﺑﺘﻮﻟﻴﺪﻫﻢ ﻋﻠﻰ ﺃﻟ ِ‬
‫ﻒ ﺍﻷ ْﺣ َﻤ ﹺﺮ ﻭﺍﻷﺻﻤﻌﻲﱢ ﺃﺭﺟﺎﺯﹰﺍ ﻛﺜﲑﺓ ﻓﻤﺎ ﹶﻇﻨﱡ َ‬
‫ﻭﻟﻘﺪ ﻭﻟﱠﺪُﻭﺍ ﻋﻠﻰ ﻟﺴﺎ ِﻥ ﺧﻠ ٍ‬
‫ﺸ ﻮَﻳﻪ ﻗﻂ ﻓﻠﻮ ﺗ ﹶﻘﺬﱠﺭُﻭﺍ ﻣﻦ ﺷﻲ ٍﺀ ﺗﻘﺬﱠﺭُﻭﺍ ﻣﻦ‬ ‫ﺤَ‬‫ﺸ َﻮ ْﻳِﻪ ﰲ ﺍﳊﻼﻕ ﺃﺷﻌﺎﺭﹰﺍ ﻣﺎ ﻗﺎﳍﺎ َﺟ ْ‬ ‫ﺤَ‬ ‫ﻭﻟﻘﺪ ﻭﻟﱠﺪُﻭﺍ ﻋﻠﻰ ﻟﺴﺎ ِﻥ َﺟ ْ‬
‫ﻫﺬﺍ ﺍﻟﺒﺎﺏ ‪.‬‬
‫ﺖ ﹶﻟﻬَﺎ ﹺﺯﻣُﻪُ‬
‫ﲑ ( ) ﺧُ ِﻠ ﹶﻘ ْ‬
‫ﲑ ﻛﺒ ﹺ‬
‫ﺐﻏ ُ‬
‫ﻭﺍﻟﺸﱢﻌﺮ ﺍﻟﺬﻱ ﰲ ﺍﻷﻓﻌﻰ ‪ ) :‬ﹶﻗ ْﺪ ﻛﺎﺩ ﻳﻘﺘُﻠﲏ ﺃﺻﻢﱡ ﻣُﺮَﻗﱠﺶٌ ** ﻣﻦ ُﺣﺒﱢ ﹸﻜ ْﻢ ﻭﺍﳋﻄ ُ‬
‫ﲑ(‬‫ﺢ ِﻣ ْﻦ ﺩﻗﻴ ﹺﻖ ﺷَﻌ ﹺ‬
‫ﻋِﺰﻳ َﻦ ﻭﺭﺃ ُﺳ ُﻪ ** ﻛﺎﻟﻘﹸﺮْﺹ ﻓﹸ ﹾﻠ ِﻄ َ‬

‫ﺾ َﺑﺮﹺﻳ ﹺﺮ ( ) ﻭﻛﺄﻥﱠ ﻣﻠﻘﺎﻩ ﺑﻜﻞﱢ َﺗﻨُﻮ ﹶﻓٍﺔ ** َﻣﻠﹾﻘﺎ َﻙ ِﻛﻔﱠ ﹶﺔ‬ ‫ﺖ ِﻣ ْﻦ ﻧَﻔﻴ ﹺ‬
‫) ﻭَﻳﺪﻳ ُﺮ ﻋَﻴ ْﻨﹰﺎ ﻟِﻠﹾﻮﻗﺎﻉ ﻛﺄﻧﱠﻬﺎ ** َﺳﻤْﺮﺍﺀُ ﻃﺎ َﺣ ْ‬
‫ﺖ ﻟِﻄﻬُﻮ ﹺﺭ ( ﻓﻘﺪ ﺯﻋﻤﺖ ﻛﻤﺎ ﺗﺮﻯ ﺃﻬﻧﺎ‬ ‫ﻀ ْ‬
‫ﻀ َﻤ َ‬‫ُﻣ ْﻨﺨُﻞ ﻣﺄﻃﻮ ﹺﺭ ( ) ﻭﻛﺄﻥﱠ ِﺷ ْﺪ ﹶﻗ ْﻴ ِﻪ ﺇﺫﺍ ﺍﺳَْﺘﻌْ َﺮﺿَْﺘﻪُ ** ِﺷ ْﺪﻗﹶﺎ ﻋَﺠﻮﺯ ﻣ ْ‬
‫ﺗﺪﻳﺮ ﻋﻴﻨﹰﺎ ﻭﺯﻋﻢ ﺍﻷ ﻭﱠ ﹸﻝ ﺃﻬﻧﺎ ﻗﺎﺋﻤﺔ ﺍﻟﻌﲔ ﺇﻻﱠ ﺃ ﹾﻥ ﺗﺰﻋُ َﻢ ﺃﻬﻧﺎ ﱂ ُﺗ ﹺﺮ ْﺩ ﺑﺎﻹﺩﺍﺭﺓ ﺃﻥ ﻣﻘﻠﺘﻬﺎ ﺗﺰﻭ ﹸﻝ ﻋﻦ ﻣﻮﺿﻌﻬﺎ ﻭﻟﻜﻨّﻬﺎ‬
‫ﳊﺲﱢ ﻭﻛﺜﺮﺓ‬ ‫ﺕ ﺃﻧّﻬﺎ َﺟ ﻮّﺍﻟ ﹲﺔ ﰲ ﺇﺩﺭﺍﻙ ﺍﻷﺷﺨﺎﺹ ﺍﻟﺒﻌﻴﺪ ِﺓ ﻭﻗﺪ ﳚﻮ ُﺯ ﺃ ﹾﻥ ﻳﻜﻮ ﹸﻥ ﺇﻧﱠﻤﺎ َﺟ َﻌﻠﹶﻬﺎ ﲰﻴﻌ ﹰﺔ ﻟﺪﻗﹼﺔ ﺍ ِ‬ ‫ﺃﺭﺍﺩ ْ‬
‫ﺍﻻﻛﺘﺮﺍﺙ ﻭﺟﻮﺩ ِﺓ ﺍﻟﺸﻢﱢ ﻻ َﺟ ْﻮ َﺩِﺓ ﺍﻟﺴﱠ ْﻤ ﹺﻊ ﻓﺈﻥﹼ ﺍﻟﺬﻳﻦ ﺯﻋﻤﻮﺍ ﺃﻥﹼ ﺍﻟﻨّﻌﺎﻣﺔ ﺻﻤّﺎﺀ ﺯَﻋﻤُﻮﺍ ﺃﻧّﻬﺎ ﺗُ ْﺪ ﹺﺭﻙُ ﻣﻦ ﺟﻬﺔ ﺍﻟﺸﻢﱢ‬
‫ﺖ َﺳﻤِﻴﻌَﺔ ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﺸﺎ ِﻋﺮُ ﰲ ﺻﻔﺔ ﺍﳊﻴّﺔ ‪:‬‬ ‫ﻭﺍﻟ َﻌ ْﻴ ﹺﻦ ﲨﻴﻊ ﺍﻷﻣﻮ ﹺﺭ ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﻌﺮﻓﻬﺎ ﻣﻦ ﻗِﺒ ﹶﻞ ﺍﻟﺴﱠﻤْﻊ ﻟﻮ ﻛﺎَﻧ ْ‬

‫ﳊ ْﻴ َﺪ ﻓﹶﺎﻃﹼ ﹶﻠﻌَﺎ ( ﻫﺬﺍ ﺑﻌﺪ ﺃﻥ ﻗﺎﻝ ‪ ) :‬ﺇﱐ ﻭﻣﺎ َﺗﺒْﺘﻐﻲ‬

‫) ﺗَﻬْﻮﹺﻱ ﺇﱃ ﺍﻟﺼّﻮْﺕ ﻭﺍﻟﻈﻠﻤﺎ ُﺀ ﻋﺎ ِﻛ ﹶﻔ ﹲﺔ ** َﺗ َﻌﺮﱡ َﺩ ﺍﻟﺴﱠ ْﻴ ﹺﻞ ﻻﻗﹶﻰ ﺍ ﹶ‬
‫ﺐ ﺗَﺮﻯ‬‫ﺏ ﺟُﺤﺮ ﰲ ﻣﻘﺪّﻣِﻪ ** ِﻣ ﹾﺜﻞﹸ ﺍﻟﻌﺴﻴ ﹺ‬ ‫ﻣﻨّﻲ ﻛﻤﻠﺘﻤﺲ ** ﺻﻴﺪﹰﺍ ﻭﻣﺎ ﻧﺎ ﹶﻝ ِﻣ ْﻨﻪُ ﺍﻟﺮﱢﻱﱠ ﻭﺍﻟﺸﱢﺒَﻌﺎ ( ) ﺃ ﻫْﻮﻯ ﺇﱃ ﺑﺎ ﹺ‬
‫ﺏ ﺷﺎﺑﻜﹸﺔ ** ﻋُﺼْﻞﹲ ﺗَﺮﻯ ﺍﻟﺴﻢﱠ ﳚﺮﻱ ﺑﻴْﻨﻬﺎ ِﻗ ﹶﻄﻌَﺎ ( ) ﺃﺻﻢ ﻣﺎ ﺷﻢﱠ ِﻣ ْﻦ‬ ‫ﰲ ﺭَﺃﺳِﻪ ﻧ َﺰﻋَﺎ ( ) ﺍﻟﻠﱠ ْﻮ ﹸﻥ ﺃﺭَﺑﺪُ ﻭﺍﻷﻧﻴﺎ ُ‬
‫ﺚ ﻭﺯﻋﻢ‬ ‫ﻼ ﻭﻭﺻﻔﻬﺎ ﺑﻐﺎﻳﺔ ﺍﳋﹸ ْﺒ ِ‬ ‫ﺼﹰ‬
‫ﺧَﻀﺮﺍ َﺀ ﺃﻳﺒَﺴﻬﺎ ** ﺃﻭ ﺷﻢّ ﻣﻦ َﺣﺠَﺮ ﺃﻭْﻫﺎ ُﻩ ﻓﺎﻧْﺼﺪﻋَﺎ ( ﻓﻘﺪ َﺟ َﻌ ﹶﻞ ﳍﺎ ﺃﻧﻴﺎﺑﹰﺎ ﻋُ ْ‬
‫ﺃﻬﻧﺎ ﺗﺴﻤﻊ ﻓﻬﺆﻻﺀ ﺛﻼﺛﺔ ﺷﻌﺮﺍﺀ ‪.‬‬
‫ﻼ ﰲ ﺫﻟﻚ ﺍﻷﻣﺮ ﻭﻟﻴﺲ ﻛﺎﻷﻋﺮﺍﰊﱢ ﺍﻟﺬﻱ‬
‫ﺍﻟﺜﻘﺔ ﺑﺎﻟﻌﻠﻤﺎﺀ ﻓﺈﻥ ﻗﻠﺖ ‪ :‬ﺇﻥﹼ ﺍﳌﻮﻟﱠ َﺪ ﻻ ﻳﺆﻣﻦ ﻋﻠﻴﻪ ﺍﳋﻄﺄ ﺇ ﹾﺫ ﻛﺎﻥ ﺩﺧﻴ ﹰ‬
‫ﺇﳕﺎ ﳛﻜﻲ ﺍﳌﻮﺟﻮ َﺩ ﺍﻟﻈﺎﻫﺮ ﻟﻪ ﺍﻟﺬﻱ ﻋﻠﻴﻪ‬

‫ﺕ‬
‫ﱪ ﻛﺎﻧﻮﺍ ﺍﻟﺜﱢﻘﺎ ِ‬ ‫َﻧﺸَﺄ ﻭﹺﺑ َﻤ ْﻌ ﹺﺮ ﹶﻓِﺘ ِﻪ ﻏﹸﺬﻱ ﻓﺎﻟﻌﻠﻤﺎﺀ ﺍﻟﺬﻳﻦ ﺍﺗﱠﺴَﻌﻮﺍ ﰲ ﻋﻠﻢ ﺍﻟﻌﺮﺏ ﺣﱴ ﺻﺎﺭﻭﺍ ﺇﺫﺍ ﺃﺧﱪﻭﺍ ﻋﻨﻬﻢ ﲞ ﹴ‬
‫ﺾ ﻫﺆﻻﺀ ﲞﱪ ﱂ ﺃ ْﺳَﺘ ﹾﻈ ﹺﻬ ْﺮ ﻋﻠﻴﻪ ﲟﺴﺄﻟﺔ ﺍﻷﻋﺮﺍﺏ ﻭﻟﻜﻨ ُﻪ‬ ‫ﻓﻴﻤﺎ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻬﻢ ﻫﻢ ﺍﻟﺬﻳﻦ ﻧﻘﻠﹸﻮﺍ ﺇﻟﻴﻨﺎ َﻭ ْﻣﺘَﻰ ﺃﺧﱪﱐ ﺑﻌ ُ‬
‫ﺾ ﺍﻹﻋﺮﺍﺏ ﱂ ﺃ ْﺟ َﻌ ﹾﻞ ﺫﻟﻚ ﻗﹸﺪ َﻭﹰﺓ ﺣﱴ ﺃﹸﻭﻗِﻔﻪ ﻋﻠﻴﻪ ﻷﻧّﻪ ﳑﱠ ْﻦ ﻻ ُﻳ ﺆْﻣ ُﻦ‬
‫ﺕ ﰲ ﻛﻼﻣ ِﻪ ﺑﻌ َ‬ ‫ﺇ ﹾﻥ ﺗَﻜﻠﻢ ﻭﲢﺪﱠﺙ ﻓﺄﻧﻜﺮ ُ‬
‫ﻑ ﺍﻷ ﻭﱠﻝ ‪.‬‬ ‫ﺤ ُﻦ ﺍﳋﻔﻲّ ﻗﺒ ﹶﻞ ﺍﻟﺘﻔﻜﺮ ﻓﻬﺬﺍ ﻭﻣﺎ ﺃﺷﺒﻬُﻪ ﺣﻜﻤ ُﻪ ﺧﻼ ُ‬ ‫َﻋ ﹶﻠ ْﻴ ِﻪ ﺍﻟﻠﱠ ْ‬
‫ﺸﺒﹺﻪ ﺑﺎﻟﺬﻱ ﻳﺪﱠﻋﻲ ﻧﺎﺱٌ ﻣﻦ‬ ‫ﳊ ﻮﱠﺍ ُﺀ ﻭﺍﻟﺮﱠﻗﱠﺎﺀ ﻭﺫﻟﻚ ﻳُ ْ‬
‫ﺍﻟﺮﱡﻗﹾﻴﺔ ﻭﺍﻟﺮﱡ ﹾﻗَﻴﺔﹸ ﺗﻜﻮ ﹸﻥ ﻋﻠﻰ ﺿﺮﻭﺏ ‪ :‬ﻓﻤﻨﻬﺎ ﺍﻟﺬﻱ ﻳﺪّﻋﻴﻪ ﺍ ﹶ‬
‫ﻒ‬
‫ﺍﻟﻌﺰﺍﺋﻢ ﻋﻠﻰ ﺍﻟﺸﻴﺎﻃﲔ ﻭﺍﳉﻦ ﻭﺫﻟﻚ ﺃﻬﻧﻢ ﻳﺰﻋﻤﻮﻥ ﺃﻥ ﰲ ﺗﻠﻚ ﺍﻟﺮّ ﹾﻗَﻴ ِﺔ ﻋﺰﳝﹰﺔ ﻻ ﳝﺘﻨﻊ ﻣﻨﻬﺎ ﺍﻟﺸﻴﻄﺎ ﹸﻥ ﻓﻜﻴ َ‬
‫ﺕ ﻣﻦ ﺍﻟﺼّﺨْﺮ ﻓﺈ ﹾﻥ ﻛﺎﻥ ﺍﻷﻣ ُﺮ ﻋﻠﻰ‬‫ﺝ ﺍﳊﻴﺎ ِ‬‫ﺍﻟﻌﺎﻣﺮ ﻭﺃﻥ ﺍﻟﻌﺎ ِﻣ َﺮ ﺇﺫﺍ ﺳُﺌﻞ ﻬﺑﺎ ﺃﺟﺎﺏ ﻓﻴﻜﻮ ﹸﻥ ﻫﻮ ﺍﻟﺬﻱ ﻳﺘﻮﱃ ﺇﺧﺮﺍ َ‬
‫ﻣﺎ ﻗﺎﻟﻮﺍ ﻓﻤﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺑﲔ ﺧﺮﻭﺝ ﺍﻷﻓﺎﻋﻲ ﺍﻟﺼﻢﱢ ‪.‬‬
‫ﻭﻏﲑﻫﺎ ﻓﺮﻕٌ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻌﺰﺍﺋﻢ ﻭﺍﻟﺮّﻗﻰ‬

‫ﳊﻴﱠﺔ ﻭﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﻛﺬﻟﻚ‬

‫ﺨ ﹺﺮﺝُ ﺍ ﹶ‬
‫ﺚ ﻟﻴﺲ ﺷﻴﺌﹰﺎ ﻳﻌﻤﻞ ﰲ ﻧﻔﺲ ﺍﳊﻴّﺔ ﻭﺇﻧﱠﻤﺎ ﻫﻮ ﺷﻲﺀٌ َﻳﻌْﻤ ﹸﻞ ﰲ ﺍﻟﺬﻱ ﻳُ ْ‬ ‫ﻭﺍﻟﻨﱠ ﹾﻔ ﹸ‬
‫ﻓﺎﻟﺴﱠﻤﻴ ُﻊ ﻭﺍﻷﺻﻢﱡ ﻓﻴﻪ ﺳﻮﺍﺀٌ ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻳﻘﻮﻟﻮﻥ ﰲ ﺍﻟﺘﱠﺤﺒﻴﺐ ﻭﺍﻟﺘﱠﺒﻐﻴﺾ ﻭﰲ ﺍﻟﻨﱡﺸﺮﺓ ﻭﺣﻞﱢ ﺍﻟ ُﻌﻘﹾﺪﺓ ﻭﰲ ﺍﻟﺘﱠﻌﻘﻴﺪ ﻭﺍﻟﺘﺤﻠﻴﻞ ‪.‬‬
‫ﺲ ﺑﺎﻟﻨﺎﺱ‬
‫ﺕ ﻭﺍﻟﱪﺍﺭﻱﱠ ﻭﻻ ﻳﺄﻧ َ‬ ‫ﺶ ﻭﻳﺄﰐ ﺍﳋﺮﺍﺑﺎ ِ‬ ‫ﺐ ﺻﺎﺣﺐ ﺍﻟﻌﺰﳝ ِﺔ ﺣﱴ ﻳَﺘ َﻮﺣﱠ َ‬ ‫ﺍﻟﻌﺰﳝﺔ ﻭﻳﺰﻋﻤﻮﻥ ﺃﻥﱠ ﺍﳉﻦ ﻻ ﲡﻴ ُ‬
‫ﻒ ﻭﺗﻮﺣّﺶ ﻭﻋﺰﻡ‬ ‫ﺸﺒﱠﻪ ﺑﺎﳉﻦﱢ ﻭﻳﻐﺴﻞ ﺑﺎﳌﺎﺀ ﺍﻟﻘﺮﺍﺡ ﻭﻳﺘﺒﺨﱠﺮ ﺑﺎﻟﻠﱢﺒﺎﻥ ﺍﻟﺬﱠﻛﺮ ﻭﻳﺮﺍﻋﻲ ﺍﳌﺸﺘﺮﻱ ﻓﺈﺫﺍ ﺩﻕﱠ ﻭﻟﻄﹸ َ‬ ‫ﻭَﻳَﺘ َ‬
‫ﻱ ﻣﻨﺎﺯﳍﺎ ﻭﺃﻻﱠ ﻳﻜﺮ َﻩ ﻣﻼﺑﺴﺘﻪ‬‫ﻼ ﳍﺎ ﻭﺣﺘﱠﻰ َﻳﹶﻠﺬﱠ ﺩُﺧﻮﻟﹶﻪ ﻭﺍﺩ َ‬ ‫ﺃﺟﺎﺑ ْﺘ ُﻪ ﺍﳉﻦﱡ ﻭﺫﻟﻚ ﺑﻌﺪ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺑﺪﻧ ُﻪ ﻳﺼﻠﹸﺢ ﻫﻴﻜ ﹰ‬
‫ﻭﺍﻟ ﹶﻜ ْﻮ ﹶﻥ ﻓﻴﻪ ﻓﺈ ﹾﻥ ﻫﻮ ﺃﹶﻟﺢﱠ ﻋﻠﻴﻬﺎ ﺑﺎﻟﻌﺰﺍﺋﻢ ﻭﱂ ﻳﺄﺧُﺬ ﻟﺬﻟﻚ ﺃ ﻫْﺒﺘﻪ ﺧﺒَﻠﺘْﻪ ﻭﺭﺑﱠﻤﺎ ﻗﺘﻠﺘْﻪ ﻷﻬﻧﺎ ﺗَﻈﻦﱡ ﺃﻧّ ُﻪ ﻣﱴ ﺗﻮﺣﱠﺶ ﳍﺎ‬
‫ﻭﺍﺣﺘﻤﻰ ﻭَﺗﻨَﻈﻒ‬

‫ﻼ ﳍﺎ ﰲ ﺍﻟﻄﱢﺒﺎﻉ ‪( .‬‬
‫ﻂ ﺣﱴ ﻳﻜﻮ ﹶﻥ ﺍﳌﻌﺰﱢ ُﻡ ﻣﺸﺎﻛ ﹰ‬
‫ﻓﻘﺪ ﻓﺮﻍ ﻭﻫﻲ ﻻ ﺗُﺠﻴﺐ ﺑﺬﻟﻚ ﹶﻓ ﹶﻘ ﹾ‬
‫ﺨ َﺮﺝُ ﺇﺧﺮﺍﺟﹰﺎ ﻭﺃﻥﱠ ﺍﻟﺬﻱ ﳜﺮﺟُﻬﺎ ﻫﻮ ﺍﻟﺬﻱ ﳜﺮﹺﺝ ﲰﻮﻣﻬﺎ ِﻣ ْﻦ ﺃﺟﺴﺎﺩ ﺍﻟﻨّﺎﺱ ﺇﺫﺍ ﻋَﺰَﻡ‬ ‫ﺕ ﺇﳕﺎ ﺗُ ْ‬
‫ﻓﻴﺰﻋﻤﻮﻥ ﺃﻥﹼ ﺍﳊﻴﱠﺎ ِ‬
 ‫ﻑ ﻣﻦ ﺍﻟﺘﻌﻮﻳﺬ ﻗﺎﻝ ﺃﺑُﻮ ﻋُﺒَﻴْﺪَﺓ ‪َ :‬ﺳ ِﻤ ْﻌﺖُ ﺃﹶﻋْﺮَﺍﺑﻴﺎﹰ ﻳﻘﻮﻝ ‪ :‬ﻗﺪ ﺟﺎﺀﻛﻢ‬
‫ﻋﻠﻴﻬﺎ ‪ .‬ﺍﻟﺘﻌﻮﻳﺬ ﻭﺍﻟﺮﱡﻗﹾﻴ ﹶﺔ ﺍﻷﺧﺮﻯ ﲟﺎ ُﻳﻌْﺮ ُ‬
‫ﺃﺣ ُﺪ ﹸﻛ ْﻢ ﻳﺴَﺘ ْﺮﻗِﻴ ﹸﻜ ْﻢ ﻓﺎﺭْﻗﻮﻩ ﻗﺎﻝ ‪ :‬ﹶﻓ َﻌ ﻮﱠﺫﹸﻭ ُﻩ ﺑﺒﻌﺾ ﺍﻟﻌﻮﺍﺋﺬ ‪.‬‬
‫ﺏ‪.‬‬
‫ﻭﺍﻟﻮﺟﻪ ﺍﻵﺧﺮ ﻣﺸﺘﻖّ ﻣﻦ ﻫﺬﺍ ﻭﳏﻤﻮﻝﹲ َﻋ ﹶﻠ ْﻴ ِﻪ ﻛﺎﻟﺮّﺟُ ﹺﻞ ﻳﻘﻮﻝ ‪ :‬ﻣﺎ ﺯﺍﻝ ﻓﻼﻥﹲ ﻳﺮﻗﻲ ﻓﹸﻼﻧﹰﺎ ﺣﺘﱠﻰ ﻻ ﹶﻥ ﻭﺃﺟﺎ َ‬

‫ﺭﻗﻰ ﺍﳊﻴﺎﺕ‬

‫ﻭﻗﺪ ﻗﺎﻟﺖ ﺍﻟﺸﻌﺮﺍﺀ ﰲ ﺍﳉﺎ ِﻫ ِﻠﻴﱠ ِﺔ ﻭﺍﻹﺳﻼﻡﹺ ﰲ ﺭُﻗﻰ ﺍﳊﻴﺎﺕ ﻭﻛﺎﻧﻮﺍ ﻳﺆﻣﻨﻮﻥ ﺑﺬﻟﻚ ﻭﻳﺼﺪﻗﻮﻥ ﺑﻪ‬

‫ﺖ‬
‫ﺝ ﺍﳊﻴّ ِﺔ ﻣﻦ ُﺟﺤْﺮﻫﺎ ﺇﱃ ﺍﻟﺮﱠﺍﻗﻲ ﺇﳕﺎ ﻛﺎﻥ ﻟﻠﻌﺰﳝﺔ ﻭﺍﻹﻗﹾﺴﺎﻡ ﻋﻠﻴﻬﺎ ﻭﻷﻧﱠﻬﺎ ﺇﺫﺍ ﻓﻬﻤ ْ‬
‫ﻭﻣﻨﻬﻢ َﻣ ْﻦ ﺯﻋﻢ ﺃﻥﱠ ﺇﺧﺮﺍ َ‬
‫ﺖ ﻭﱂ ﲤﺘﻨﻊ ‪.‬‬
‫ﺫﻟﻚ ﺃﺟﺎَﺑ ْ‬
‫ﻭﻛﺎﻥ ﺃ َﻣﻴﱠﺔﹸ ﺑ ُﻦ ﺃﰊ ﺍﻟﺼﱠﻠﺖ ﻻ ﻳﻌﺮﻑ ﻗﻮﳍﻢ ﰲ ﺃﻥﱠ ﺍﻟُﻌﻤﱠﺎ َﺭ ﻫﻢ ﺍﻟﺬﻳﻦ ﻳُﺠﻴﺒﻮﻥ ﺍﻟﻌﺰﺍﺋﻢ ﺑﺈﺧﺮﺍﺝ ﺍﳊﻴّﺎﺕ ﻣﻦ ﺑﻴُﻮﻬﺗﺎ‬
‫ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ ‪ ) :‬ﻭﺍﳊﻴﺔ ﺍﻟﺬﻛﺮ ﺍﻟﺮﻗﺸﺎﺀ ﺃﺧﺮﺟﻬﺎ ** ﻣﻦ ﺟﺤﺮﻫﺎ ﺃﻣﻨﺎﺕ ﺍﷲ ﻭﺍﻟﻘﺴﻢ ( ) ﺇﺫﺍ ﺩﻋﺎ ﺑﺎﲰﻬﺎ‬
‫ﺍﻹﻧﺴﺎﻥ ﺃﻭ ﲰﻌﺖ ** ﺫﺍﺕ ﺍﻹﻟﻪ ﺑﺪﺍ ﰲ ﻣﺸﻴﻬﺎ ﺭﺯﻡ ( ) ﻣﻦ ﺧﻠﻔﻬﺎ ﲪﺔﹲ ﻟﻮﻻ ﺍﻟﺬﻱ ﲰﻌﺖ ** ﻗﺪ ﻛﺎﻥ ﺛﺒﺘﻬﺎ ﰲ‬
‫ﺟﺤﺮﻫﺎ ﺍﳊﻤﻢ ( ) ﻧﺎ ﺏٌ ﺣﺪﻳﺪٌ ﻭﻛﻒٌ ﻏﲑ ﻭﺍﺩﻋ ٍﺔ ** ﻭﺍﳋﻠﻖ ﳐﺘﻠﻒٌ ﰲ ﺍﻟﻘﻮﻝ ﻭﺍﻟﺸﻴﻢ ( ) ﺇﺫﺍ ﺩﻋﲔ ﺑﺄﲰﺎﺀ‬
‫ﺏ ﻛﺎﻥ ﻋﺬﻬﺑﺎ ** ﻋﺮﺟﺎﺀ ﺗﻈﻠﻊ ﰲ ﺃﻧﻴﺎﻬﺑﺎ ﻋﺴﻢ (‬‫ﺚ ﻳﻌﺘﺪﻳﻪ ﺍﷲ ﻭﺍﻟﻜﻠﻢ ( ) ﻟﻮﻻ ﳐﺎﻓﺔ ﺭ ﹴ‬ ‫ﺃﺟﱭ ﳍﺎ ** ﻟﻨﺎﻓ ٍ‬

‫) ﻭﻗﺪ ﺑﻠﺘﻪ ﻓﺬﺍﻗﺖ ﺑﻌﺾ ﻣﺼﺪﻗﻪ ** ﻓﻠﻴﺲ ﰲ ﲰﻌﻬﺎ ﻣﻦ ﺭﻫﺒٍﺔ ﺻﻤﻢ ( ) ﻓﻜﻴﻒ ﻳﺄﻣﻨﻬﺎ ﺃﻡ ﻛﻴﻒ ﺗﺄﻟﻔﻪ **‬
‫ﺖ ﺑﺎﷲ ﳌﺎ ﺧﺮﺟﺖ ﺇﺫ ﻟﻴﺲ ﺑﻴﻨﻬﻤﺎ ﻗﹸﺮﰉ‬‫ﺤ ِﻠﹶﻔ ْ‬
‫ﻭﻟﻴﺲ ﺑﻴﻨﻬﻤﺎ ﻗﺮﰉ ﻭﻻ ﺭﺣﻢ ( ﻳﻘﻮﻝ ‪ :‬ﻟﻮ ﺃﻧﱠﻬﺎ ﺃﺧﺮﺟﺖ ﺣﲔ ﺍ ْﺳُﺘ ْ‬
‫ﻭﻻ ﺭَﺣِﻢ ﰒﱠ ﺫﻛﺮ ﺍﳊﹸﻤﱠ ﹶﺔ ﻭﺍﻟﻨّﺎﺏ ‪.‬‬
‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ ‪ :‬ﺇﳕﺎ ﺍﳊﻴﱠﺔ ﻣﺜﻞ ﺍﻟﻀﺐّ ﻭﺍﻟﻀّﺒﻊ ﺇﺫﺍ ﲰﻊ ﺑﺎﷲ ﻭﺍﳍﺪْﻡ ﻭﺍﻟﺼﱠﻮﺕ ﺧﺮﺝ ﻳﻨﻈﺮ ﻭﺍﳊ ﻮﱠﺍﺀ ﺇﺫﺍ ﺩﻧﺎ ﻣﻦ‬
‫ﺝ ﺍﻟﻀﺐ (‬ ‫ﺤﺮ ﺭﻓﻊ ﺻﻮﺗَﻪ ﻭﺻﻔﱠ َﻖ ﺑﻴﺪﻳﻪ ﻭﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﺣﱴ ﳜﺮﺝ ﺍﳊﻴّﺔ ﻛﻤﺎ ﻳُﺨﺮ ُ‬ ‫ﳉْ‬
‫ﺍﹸ‬
‫ﻭﺍﻟﻀﱠﺒﻊ ‪.‬‬
‫ﻭﻗﺎﻝ ﻛﺜﻴﱢﺮ ‪ ) :‬ﻭﺳَﻮﺩَﺍ َﺀ ﻣِﻄﺮﺍﻕ ﺇﱄﱠ ﻣِﻦ ﺍﻟﺼﱠﻔﺎ ** ﺃﹺﻧﻲﱟ ﺇﺫﺍ ﺍﳊﺎﻭﻱ ﺩﻧﺎ ﹶﻓﺼَﺪﺍ ﳍﺎ ( ﻭﺍﻟﺘﱠﺼﺪﻳﺔ ﺍﻟﺘﱠﺼﻔﻴﻖ ﻗﺎﻝ ﺍﻟﻠﹼﻪ‬
‫ﺼ ِﺪَﻳﺔﹸ ‪:‬‬
‫ﺼﺪِﻳ ﹰﺔ ﺍﻵﻳﺔ ﻓﺎﳌﹸﻜﺎﺀ ‪ :‬ﺻﻮﺕٌ ﺑﲔ ﺍﻟﻨﱠﻔﺦ ﻭﺍﻟﺼﱠﻔﲑ ﻭﺍﻟﺘﱠ ْ‬
‫ﺖ ﺇﻻﱠ ُﻣﻜﺎ ًﺀ ﻭﺗ ْ‬
‫ﺗﻌﺎﱃ ‪ :‬ﻭﻣﺎ ﻛﺎﻥ ﺻﻼُﺗ ُﻬ ْﻢ ِﻋ ْﻨ َﺪ ﺍﻟَﺒ ْﻴ ِ‬
‫ﺗﺼﻔﻴﻖ ﺍﻟﻴﺪ ﺑﺎﻟﻴﺪ ‪.‬‬
‫ﻓﻜﺎﻥ ﺍﳊ ﻮّﺍﺀ ﳛﺘﺎ ﹸﻝ ﺑﺬﻟﻚ ﻟﻠﺤﻴﱠﺔ ﻭﻳُﻮﻫﻢ َﻣ ْﻦ ﺣﻀ َﺮ ﺃﻧﱠ ُﻪ ﺑﺎﻟﺮﱡﻗﻴﺔ‬

‫ﺖ ﺷﻌ ﹴﺮ ﺃﻭ ﲞُﺮﺍﻓ ٍﺔ ﻟﻜﺎﻥ‬‫ﺃﺧﺮﺟﻬﺎ ﻭﻫﻮ ﰲ ﺫﻟﻚ ﻳﺘﻜﻠﻢ ﻭﻳﻌﺮﱢﺽ ﺇﻻﹼ ﺃﻥﱠ ﺫﻟﻚ ﺻﻮ ﺕٌ ﺭﻓﻴﻊ ﻭﻫﻮ ﻟﻮ ﺭ ﹶﻓ َﻊ ﺻﻮﺗﻪ ﺑﺒﻴ ِ‬
‫ﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻮﺣﺶ‬ ‫ﺕ ﻛﻤﺎ ﻳﻨﻜﺮﻩ ﺍﻟﻀّﺐﱡ ﻭﻏ ُ‬ ‫ﺫﻟﻚ ﻭﺍﻟﺬﻱ ﻳﻈﻬﺮ ﻣﻦ ﺍﻟﻌﺰﳝﺔ ﻋﻨﺪ ﺍﳊﻴﱠﺔ ﺳَﻮﺍ ًﺀ ﻭﺇﻧﱠﻤﺎ ﻳﻨْﻜﺮ ﺍﻟﺼﱠﻮ َ‬
‫‪.‬‬
‫ﺖ ﻣﺎ ﻭﻋﻰ ﳍﺎ ( ) ﻭﺃﺷْﻌﺮﻬﺗﺎ ﻧﻔﹾﺜﹰﺎ ﺑﻠﻴﻐﹰﺎ‬
‫ﺿْﻴﺖُ َﺳﻤْﻌﻬﺎ ** ﻣﻦ ﺍﻟﻘﹶ ﻮْﻝ ﺣﺘﱠﻰ ﺻﺪﱠ ﹶﻗ ْ‬ ‫ﰒ ﻗﺎﻝ ‪ ) :‬ﻛ ﹶﻔ ﹾﻔﺖُ ﻳَﺪﹰﺍ ﻋﻨﻬﺎ ﻭﺃﺭ َ‬
‫ﲰﻌَﻬﺎ ﰒ ﻗﺎﻝ ‪:‬‬ ‫ﺖ ْ‬‫ﺚ ﺑﺎﳍﺎ ( ﻓﻘﺎﻝ ﻛﻤﺎ ﺗﺮﻯ ‪ :‬ﻛﻔﻔﺖ ﻳﺪًﺍ ﻋﻨﻬﺎ ﻭﺃﺭﺿﻴ ُ‬ ‫ﻓﻠﻮ ﺗﺮﻯ ** ﻭﻗﺪ ﺟﻌﻠﺖ ﺃﻥ ﺗﺮﻋﲏ ﺍﻟﻨﱠ ﹾﻔ ﹶ‬
 ‫ﺴ َﻤ ﹴﻊ ﺇﱐ ﺍﻣﺮﺅ ﻣﻦ ﻗﺒﻴﻠٍﺔ ** ﺑَﻨَﻰ ِﻟ َﻲ ﻋِﺰﹰﺍ َﻣ ْﻮﺗُﻬﺎ ﻭﺣﻴﺎﺗُﻬﺎ (‬ ‫ﻭﺃﺷﻌﺮﻬﺗﺎ َﻧﻔﹾﺜﹰﺎ ﺑﻠﻴﻐﹰﺎ ﻓﻠﻮ ﺗﺮﻯ ﻭﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪ ) :‬ﺃﺑﺎ ِﻣ ْ‬
‫ﺲ ﺍﻷﻓﻌﻰ ﻳﺪﻳﻚ ﺗﺮﻳﺪﻫﺎ ** ﺇﺫﺍ ﻣﺎ ﺳﻌﺖ ﻳﻮﻣﹰﺎ ﺇﻟﻴﻬﺎ ﺳَﻔﺎﺗُﻬﺎ (‬ ‫) ﻓﻼ ﺗُ ﹾﻠ ِﻤ ﹺ‬

‫ﻭﻗﺎﻝ ﺁﺧﺮ ‪َ ) :‬ﻳ ْﺪﻋُﻮ ﹺﺑ ِﻪ ﺍﳊﻴﱠ ﹶﺔ ﰲ ﺃﻗﻄﺎ ﹺﺭِﻩ ** ﻓﺈ ﹾﻥ ﺃﰉ َﺷﻢﱠ ﺳَﻔﺎ ﹺﻭﺟَﺎ ﹺﺭ ِﻩ ( ﻭﺍﻟﺴﱠﻔﺎ ‪ :‬ﺍﻟﺘﺮﺍﺏ ﺍﻟﻴﺎﺑﺲ ﺑﲔ ﺍﻟﺘﺮﺑﲔ‬
‫ﻳﻘﺎﻝ ﺳَﻔﹰﺎ ﻭﺳﻔﺎﺓ ‪.‬‬
‫ﻒ ﻋﻠﻴﻪ ‪ :‬ﺃﺟﺤﺮ ﺣﻴﱠٍﺔ ﻫﻮ ﺃ ْﻡ ُﺟﺤْﺮ‬ ‫ﲤﻮﻳﻪ ﺍﳊﻮﺍﺀ ﻭﺍﻟﺮﺍﻗﻲ ﻭﺍﳊ ﻮﱠﺍﺀ َﻭ ﺍﻟﺮﱠﺍﻗﻲ ﻳُﺮﹺﻱ ﺍﻟﻨﱠﺎﺱ ﺃﻧﱠ ُﻪ ﺇﺫﺍ ﺭﺃﻯ ﺟﺤﺮﹰﺍ ﱂ ﹾﳜ َ‬
‫ﺝ ﻭﺧﺎﻑ ﺃ ﹾﻥ‬ ‫ﳋﺮُﻭ ﹺ‬‫ﻒ ﻋﻠﻴﻪ ﺃﻫﻲ ﻓﻴﻪ ﺃﻡ ﻻ ﰒﱠ ﺇﺫﺍ ﺭَﻗﻰ ﻭﻋﺰﱠﻡ ﻓﺎﻣﺘﻨﻌﺖ ﻣﻦ ﺍ ﹸ‬ ‫ﺨ َ‬
‫ﺷﻲﺀ ﻏﲑﻩ ﻓﺈﻥ ﻛﺎﻥ ﺟُﺤﺮ ﺣﻴّ ٍﺔ ﱂ َﻳ ْ‬
‫ﺻﻤﱠﺎ َﺀ ﻻ ﺗﺴ َﻤﻊُ ﻭﺇﺫﺍ ﹶﺃﺭَﺍﻏﹶﻬﺎ ﻟﻴﺄ ُﺧﺬﹶﻫﺎ ﻓﺄﺧﻄﺄ ﱂ ﻳﺄﻣﻦ ﻣﻦ ﺃﻥ ﺗﻨﻘﺮﻩ َﻧ ﹾﻘ َﺮ ﹰﺓ ﻻ ﻳُ ﹾﻔِﻠﺢُ ﺑﻌﺪﻫﺎ ﺃﺑﺪﹰﺍ ﻓﻬﻮ‬
‫ﺗﻜﻮﻥ ﺃﻓﹾﻌﻰ َ‬
‫ﻋﻨﺪ ﺫﻟﻚ ﻳﺴﺘﱪﻱ ﺑﺄﻥ ﻳﺸﻢﱠ ﻣﻦ ﺗﺮﺍﺏ ﺍﳉﹸﺤﺮ ﻓﻼ ﳜﻔﻰ َﻋ ﹶﻠ ْﻴ ِﻪ ‪ :‬ﺃﻫﻲ ﺃﻓﹾﻌﻰ ﺃﻡ ﺣَﻴّﺔﹲ ﻣﻦ ﺳﺎﺋﺮ ﺍﳊﻴﺎﺕ ﻓﻠﺬﻟﻚ ﻗﺎﻝ‬
‫‪:‬‬

‫ﻳﺪﻋﻮ ﺑﻪ ﺍﳊﹶﻴﺔ ﰲ ﺃﻗﻄﺎﺭﻩ ﻭﺍﻟﻮﺟﺎﺭ ‪ :‬ﺍﳉﹸﺤﺮ ‪.‬‬

‫ﺭﻳﺢ ﺍﻷﻓﻌﻰ‬

‫ﺢ ﺍﻷﻓﻌَﻰ ﻣﻌﺮﻭﻓﹶﺔﹲ ﻭﻟﻴﺲ ﺷﻲﺀٌ ﺃﻏﻠ َﻖ ﻭﻻ ﹶﺃ ْﻋَﻨ َﻖ ﻭﻻ‬

‫ﻭﺯﻋﻢ ﱄ َﺑ ْﻌﺾُ ﺍﳊﻮﱠﺍﺋﲔ ﺃﻥﱠ ﻟﻠﺤﻴﱠﺎﺕ َﻧﺘْﻨﹰﺎ ﻭﺳﻬَﻜﹰﺎ ﻭﺃﻥ ﺭﻳ َ‬
‫ﻒ ﻋﻠﻴﻪ ﻭﻗﺎﻝ ‪ :‬ﺍﻋﺘﹺﺒ ْﺮ ﺫﻟﻚ ﻬﺑﺬﺍ‬
‫ﲔ ﺃﻭ ﺗﺮﺍﺏ َﻭﹶﺃﻧﱠﻪُ ﺇﺫﺍ ﺷﻢّ ﻣﻦ ﻃﻴﻨﺔ ﺍﳉﹸﺤْﺮ ﱂ ﹾﳜ َ‬ ‫ﻉ ﺃﺧﺬﹰﺍ ﻟﺮﺍﺋِﺤ ٍﺔ ﻣﻦ ﻃ ﹴ‬‫ﺃﺳﺮ َ‬
‫ﺍﻟﻄﲔ ﺍﻟﺴﺪﺍﱐ ﻭﺍﻟﺮﱠﺍﻫﻄﻲ ﺇﺫﺍ ﺃﹸﻟﻘﻲ ﰲ ﺍﻟﺰﱠﻋﻔﺮﺍﻥ ﻭﺍﻟﻜﺎﻓﻮﺭ ﺃﻭ ﻏﲑﻩ ﺫﻟﻚ ﻣﻦ ﺍﻟﻄﱢﻴﺐ ﻓﺈﻧّﻪ ﻣﱴ ﻭُﺿﻊ ﺇﱃ ﺟﻨﺐ‬
‫ﺕ ﹶﺃﻧﱠﻪُ ﻳﻌﺮﻑ ﺃﻣﺎﻛﻨﻬﺎ‬‫ﺱ ﺇﺫﺍ ﺩﺧَﻞ ﺩُﻭﺭﻫﻢ ﻻﺳﺘﺨﺮﺍﺝ ﺍﳊﻴﱠﺎ ِ‬ ‫َﺭ ْﻭﹶﺛ ٍﺔ ﺃﻭ َﻋ ِﺬﺭَﺓ ﹶﻗﹺﺒ ﹶﻞ ﺫﻟﻚ ﺍﳉﺴﻢ ﻭﺍﻟﺮﱠﻗﺎﺀ ﻳﻮﻫﻢ ﺍﻟﻨﱠﺎ َ‬
‫ﺸﻌَﺐ ﺭﺃﺳﻬﺎ ﰒ ﻳ ﹾﻄﻌُﻦ ﻬﺑﺎ ﰲ ﺳﻘﻒ ﺍﻟﺒﻴﺖ ﻭﺍﻟﺰﱠﻭﺍﻳﺎ ﰒﹼ ﻳﺸﻤﻬﺎ ﻭﻳﻘﻮﻝ ﻣﺮﺓ ‪:‬‬ ‫ﺑﺮﺍﺋِﺤﺘﻬﺎ ﻓﻠﺬﻟﻚ ﻳﺄ ُﺧ ﹸﺬ ﻗﺼﺒ ﹰﺔ ﻭَﻳ ْ‬
‫ﻓﻴﻬﺎ ﺣﻴّﺎﺕ ﻭﻳﻘﻮﻝ َﻣﺮﱠ ﹰﺓ ‪ :‬ﺑﻠﻰ ﻓﻴﻬﺎ ﺣﻴّﺎﺕ ﻋﻠﻰ ﻗﺪْﺭ ﺍﻟﻄﻤﻊ ﰲ ﺍﻟﻘﻮﻡ ﻭﰲ ﻋﻘﻮﳍﻢ ‪.‬‬
‫ﺕ ﻋﺠﻴﺐٌ ﻭﺗﺼﺮﱡﻓﹸﻪ ﰲ ﺍﻟﻮﺟﻮﻩ ﻋﺠﺐ ﻓﻤﻦ ﺫﻟﻚ ﺃﻥﹼ ﻣﻨﻪ‬ ‫ﺗﺄﺛﲑ ﺍﻷﺻﻮﺍﺕ َﻭﹶﺃ ْﻣﺮُ ﺍﻟﺼﱠﻮ ِ‬

‫ﻣﺎ ﻳﻘﺘﻞ ﻛﺼﻮﺕ ﺍﻟﺼﺎﻋﻘﺔ ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﺴﺮﱡ ﺍﻟﻨﻔﻮﺱ ﺣﱴ ﻳُﻔﹾﺮﹺﻁ ﻋﻠﻴﻬﺎ ﺍﻟﺴﱡﺮُﻭ ُﺭ ﻓﺘﻘ ﹶﻠ َﻖ ﺣﱴ ﺗﺮﻗﹸﺺ ﻭﺣَﺘﱠﻰ ﺭُﲟﺎ ﺭﻣﻰ‬
‫ﺍﻟﺮﱠﺟُﻞ ﺑﻨﻔﹾﺴﻪ ﻣِﻦ ﺣﺎﻟﻖ ﻭﺫﻟﻚ ﻣﺜ ﹸﻞ ﻫﺬﻩ ﺍﻷﻏﺎﱐ ﺍﳌﻄﺮﹺﺑﺔ ﻭﻣﻦ ﺫﻟﻚ ﻣﺎ ُﻳﻜﹾﻤﺪ ﻭﻣﻦ ﺫﻟﻚ ﻣﺎ ﻳﺰﻳﻞ ﺍﻟﻌﻘﹾﻞ ﺣﱴ‬
‫ﺕ ﺍﻟﺸﺠﻴ ِﺔ ﻭﺍﻟﻘﺮﺍﺀَﺍﺕ ﺍﳌﻠﺤﱠﻨﺔ ﻭﻟﻴﺲ ﻳﻌﺘﺮﻳﻬﻢ ﺫﻟﻚ ِﻣ ْﻦ ِﻗَﺒ ﹺﻞ ﺍﳌﻌﺎﱐ‬
‫ﻳُﻐْﺸَﻰ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﻛﻨﺤﻮ ﻫﺬﻩ ﺍﻷﺻﻮﺍ ِ‬
‫ﻒ‬
‫ﻷﻬﻧﻢ ﰲ ﻛﺜﲑ ﻣﻦ ﺫﻟﻚ ﻻ ﻳﻔﻬﻤﻮﻥ ﻣﻌﺎﱐ ﹶﻛﻼﹶﻣﻬﻢ ﻭﻗﺪ َﺑﻜﹶﻰ ﻣﺎﺳﺮﺟﻮﻳﻪ ﻣﻦ ﻗﺮﺍﺀَﺓ ﺃﰊ ﺍﳋﻮﺥ ﻓﻘﻴﻞ ﻟﻪ ‪ :‬ﻛﻴ َ‬
‫ﻕ ﺑﻪ ﻗﺎﻝ ‪ :‬ﺇﳕﺎ ﺃﺑﻜﺎﱐ ﺍﻟﺸﺠﺎ ‪.‬‬ ‫ﺖ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻠﹼﻪ ﻭﻻ ﺗﺼﺪﱢ ُ‬ ‫ﺑﻜﻴ َ‬
‫ﻭﺑﺎﻷﺻﻮﺍﺕ ﻳﻨ ﻮﱢﻣﻮﻥ ﺍﻟﺼﱢﺒﻴﺎ ﹶﻥ ﻭﺍﻷﻃﻔﺎ ﹶﻝ ‪.‬‬
‫ﺃﺛﺮ ﺍﻟﺼﻮﺕ ﰲ ﺍﳊﻴﻮﺍﻥ (‬

‫ﺃﺛﺮ ﺍﻷﺻﻮﺍﺕ ﰲ ﺍﳊﻴﻮﺍﻥ‬

‫ﺼﺮﱡ ﺁﺫﺍﻬﻧﺎ ﺇﺫﺍ ﻏﻨﱠﻰ ﺍﳌﹸﻜﺎﺭﹺﻱ ﻭﺍﻹﺑﻞ ﺗﺼﺮﱡ ﺁﺫﺍﻧَﻬﺎ ﺇﺫﺍ ﺣﺪﺍ ﰲ ﺁﺛﺎﺭﻫﺎ ﺍﳊﺎﺩﻱ ﻭﺗﺰﺩﺍﺩ ﻧﺸﺎﻃﹰﺎ ﻭﺗﺰﻳﺪ ﰲ‬
‫ﻭﺍﻟﺪﱠﻭﺍﺏﱡ َﺗ ُ‬
 ‫ﻣﺸﻴﻬﺎ ﻭﻳَﺠﻤﻊ ﻬﺑﺎ ﺍﻟﺼﱠﻴﱠﺎﺩُﻭ ﹶﻥ ﺍﻟﺴﱠﻤﻚ ﰲ ﺣﻈﺎﺋﺮﻫﻢ ﺍﻟﱵ ﻳﺘﱠﺨﺬﻭﻬﻧﺎ ﻟﻪ ﻭﺫﻟﻚ ﺃﻧّﻬﻢ ﻳﻀﺮﺑﻮﻥ ﺑﻌﺼﻲﱟ ﻣﻌﻬﻢ‬
‫ﻚ ﺷﺎﺧﺼ ﹶﺔ ﺍﻷﺑﺼﺎﺭ ﻣﺼﻐﻴ ﹰﺔ ﺇﱃ ﺗﻠﻚ ﺍﻷﺻﻮﺍﺕ َﺣﺘﱠﻰ ﺗﺪﺧُ ﹶﻞ ﰲ ﺍﳊﻈﲑﺓ‬ ‫ﺱ ﺍﻟﺴﱠﻤ ِ‬
‫َﻭﻳُ َﻌ ﹾﻄِﻌﻄﹸﻮ ﹶﻥ ﻓﺘُﻘﺒﻞ ﺃﺟﻨﺎ ُ‬
‫ﺖ ﻓﺘﺮﻭﻋُﻬﺎ ﺗﻠﻚ ﺍﻷﺻﻮﺍﺕ ‪.‬‬ ‫ﻀﺮَﺏ ﺑﺎﻟﻄﱢﺴﺎﺱ ﻟﻠﻄﱠﲑ ﻭﺗُﺼﺎﺩ ﻬﺑﺎ ﻭﻳﻀ َﺮﺏُ ﺑﺎﻟﻄﱢﺴﺎﺱ ﻟﻸُ ْﺳ ِﺪ ﻭﻗﺪ ﺃﻗﺒﹶﻠ ْ‬ ‫ﻭُﻳ ْ‬
‫ﻕ ﺍﻟﺼﻮﺕ‬‫ﲑ ﻭﺍﻟﻐﻨﺎﺀ ﻭﻫﻲ ﻻ ﺗﻨﺎ ُﻡ ﻣﺎﺩﺍﻣﺖ ﺗﺴ َﻤﻊُ ﺫﻟﻚ ﻣﻦ ﺣﺎﺫ ﹺ‬ ‫ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﳌﻨﻄﻖ ‪ :‬ﺍﻷﻳﺎِﺋﻞﹸ ُﺗﺼَﺎ ُﺩ ﺑﺎﻟﺼﱠﻔ ﹺ‬
‫ﻓﻴﺸﻐﻠﻮﻬﻧﺎ ﺑﺬﻟﻚ ﻭﻳﺄﺗُﻮﻥ ﻣﻦ ﺧَﻠﻔِﻬﺎ ﻓﺈ ﹾﻥ ﺭﺃﻭْﻫﺎ ﻣﺴﺘﺮﺧﻴ ﹶﺔ ﺍﻵﺫﺍ ِﻥ ﻭﹶﺛﺒُﻮﺍ ﻋﻠﻴﻬﺎ ﻭﺇﻥ ﻛﺎﻧﺖ ﻗﺎﺋﻤﺔ ﺍﻷﺫﻧﲔ ﻓﻠﻴﺲ‬
‫ﺇﻟﻴﻬﺎ ﺳَﺒﻴﻞ ‪.‬‬
‫ﻭﺍﻟﺼﱠﻔﲑ ﺗُﺴْﻘﻰ ﺑﻪ ﺍﻟﺪﻭﺍﺏﱡ ﺍﳌﺎ َﺀ ﻭﺗﻨﻔﱠ ُﺮ ﺑﻪ ﺍﻟﻄﲑ ﻋﻦ ﺍﻟﺒﺬﻭﺭ ‪.‬‬
‫ﺐ ﺍﳌﻨﻄﻖ ﺃﻥﱠ ﺍﻟﺮﱠﻋ َﺪ ﺍﻟﺸﱠﺪِﻳ َﺪ ﺇﺫﺍ ﻭﺍﻓﻖ ِﺳﺒَﺎﺣَﺔ ﺍﻟﺴﱠﻤﻚ‬
‫ﻭﺯﻋﻢ ﺻﺎﺣ ُ‬

‫ﺖ ﺑﺒﻴﻀﻬﺎ ﻗﺒ َﹶﻞ ﺍﻧﺘﻬﺎﺀ ﺍﻷﺟَﻞ ﻭﺭﺑّﻤﺎ ﰎﹼ ﺍﻷﺟﻞ ﻓﺘَﺴﻤﻊ ﺍﻟﺮﱠﻋ َﺪ ﺍﻟﺸﱠﺪِﻳ َﺪ ﻓﻴﺘﻌﻄﱠﻞ ﻋﻠﻴﻬﺎ ﺃﻳّﺎﻣﹰﺎ ﺑﻌ َﺪ‬
‫ﰲ ﺃﻋﻠﻰ ﺍﳌﺎﺀ َﺭ َﻣ ْ‬
‫ﺍﻟﻮﻗﺖ ‪٤ .‬‬

‫ﻗﻮﻝ ﻷﰊ ﺍﻟﻮﺟﻴﻪ ﺍﻟﻌﻜﻠﻲ‬

‫ﳋ ْﺮﺳَﺎ َﺀ َﻭ ﹶﻻ ﹸﺃﺣِﺒﻬﺎ ﻓﻘﻴﻞ ﻟﻪ ‪ :‬ﻭﻛﻴﻒ ﺫﻟﻚ ﻗﺎﻝ ‪ :‬ﻷﻬﻧﺎ ﻻ ﲣ َﺮﺱُ‬

‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻮﺟﻴﻪ ﺍﻟ ُﻌ ﹾﻜ ِﻠﻲﱡ ‪ :‬ﺃ ِﺣﺐﱡ ﺍﻟﺴّﺤﺎﺑ ﹶﺔ ﺍ ﹶ‬
‫ﳊﻴَﺎ ﺇﻻﹼ ﺃﻥﹼ ﺍﻟﻜﻤﺎ ﹶﺓ ﻻ ﺗﻜﻮﻥ ﻋﻠﻰ ﻗ ْﺪ ﹺﺭ ﺍﻟﻐﻴﺚ‬
‫ﺻﺒّﹰﺎ ﻛﺜﲑﹰﺍ ﻭﻳﻜﻮ ﹶﻥ ﻏﻴﺜﹰﺎ ﹶﻃَﺒ ﹶﻘﹰﺎ ﻭﰲ ﺫﻟﻚ ﺍ ﹶ‬
‫ﺣﱴ ﲤﺘﻠ ﹶﺊ ﻣﺎ ًﺀ ﻭﺗﺼﺐﱡ َ‬
‫ﻼ‪٤.‬‬ ‫ﺫﻫﺐ ﺇﱃ ﺃﻥﹼ ﻟﻠﺮﱠﻋ ِﺪ ﰲ ﺍﻟﻜﻤﺄﺓ ﻋﻤ ﹰ‬

‫ﺩﻋﺎﺑﺔ ﳉﻌﻔﺮ ﺑﻦ ﺳﻌﻴﺪ‬

‫ﻭﻗﺎﻝ ﺟﻌﻔﺮ ﺑﻦ ﺳﻌﻴﺪ ‪ :‬ﺳﺄﻝ ﻛﺴﺮﻯ ﻋﻦ ﺍﻟ ﹶﻜﻤْﺄﺓ ﻓﻘﻴﻞ ﻟﻪ ‪ :‬ﻻ ﺗﻜﻮ ﹸﻥ ﺑﺎﳌﻄﺮ ﺩﻭ ﹶﻥ ﺍﻟﺮﱠﻋﺪ ﻭﻻ ﺑﺎﻟﺮّﻋْﺪ ﺩﻭ ﹶﻥ ﺍﳌﻄﺮ‬
‫ﻗﺎﻝ ‪ :‬ﻓﻘﺎﻝ ﻛﺴﺮﻯ ‪ :‬ﺭﺷﱡﻮﺍ ﺑﺎﳌﺎﺀ ﻭﺍﺿﺮﺑﻮﺍ ﺑﺎﻟﻄﺒﻮﻝ ﻭﻛﺎﻥ ﻣﻦ ﺟﻌﻔﺮ ﻋﻠﻰ ﺍﻟﺘﻤﻠﻴﺢ ﻭﻗﺪ ﻋﻠﻢ ﺟﻌﻔﺮٌ ﺃﻥﹼ ﻛﺴﺮَﻯ‬
‫ﻻ ﳚﻬﻞ ﻫﺬﺍ ﺍﳌﻘﺪﺍﺭ ‪.‬‬
‫ﺕ ﰲ ﻃﺒﻌﻪ ﻋﻤﻞ‬
‫ﻓﺎﳊﻴﱠﺔ ﻭﺍﺣﺪﺓﹲ ﻣﻦ ﲨﻴﻊ ﺃﺟﻨﺎﺱ ﺍﳊﻴﻮﺍﻥ ﺍﻟﺬﻱ ﻟﻠﺼﱠﻮ ِ‬

‫ﳉﺤْﺮ ﻓﻼ ﻳﺸﻚﱡ ﻣﻦ‬ ‫ﻓﺈﺫﺍ ﺩﻧﺎ ﺍﳊﻮﱠﺍﺀ ﻭﺻﻔﻖ ﺑﻴﺪﻳﻪ ﻭﺗﻜﻠﻢ ﺭﺍﻓﻌﹰﺎ ﺻﻮﺗَﻪ ﺣﱴ ﻳ َﺰﻳﱢﺪ ﺧﺮﺝ ﺇﻟﻴﻪ ﻛ ﱡﻞ ﺷﻲﺀ ﻛﺎﻥ ﰲ ﺍ ﹸ‬
‫ﺼَﻴ ِﺔ ﻭﺃﻥﹼ ﺍﻟﻌﺎﻣ َﺮ ﺃﺧﺮﺟﻬﺎ ﺗﻌﻈﻴﻤﹰﺎ‬
‫ﻻ ﻋﻠﻢ ﻟﻪ ﺃﻥﱠ ﻣﻦ ﻻ ﻋﻠﻢ ﻟﻪ ﺃﻥﱠ ﺍﳊﻴّ ﹶﺔ ﺧﺮﺟﺖ ﻣﻦ ﺟﻬﺔ ﺍﻟﻄﺎﻋ ِﺔ ﻭﺧﻮْﻑ ﺍﳌﻌ ِ‬
‫ﻉ ﺷﻲ ٍﺀ ﺇﱃ ﺍﻟﺘﱠﺼﺪﻳﻖ ‪٤ .‬‬
‫ﻟﻠﻌﺰﳝﺔ ﻭﻷﻥﹼ ﺍﳌﻌﺘﺰﻡ ﻣُﻄﺎﻉٌ ﰲ ﺍﻟﻌُﻤﱠﺎﺭ ﻭﺍﻟﻌﺎﻣّﺔ ﺃﺳﺮ ُ‬

‫ﺷﻌﺮ ﰲ ﺍﻟﺮﻭﺡ ﻭﻫﻴﻜﻠﻬﺎ‬

‫ﻭﰲ ﺍﻟﺮﱡﻭﺡ ﻭﰲ ﺃﻥﹼ ﺍﻟﺒﺪ ﹶﻥ ﻫﻴﻜﻞﹲ ﳍﺎ ﻳﻘﻮﻝ ﺳﻠﻴﻤﺎ ﹸﻥ ﺍﻷﻋﻤﻰ ﻭﻛﺎﻥ ﺃﺧﺎ ﻣﺴﻠﻢ ﺍﺑﻦ ﺍﻟﻮﻟﻴﺪ (‬
‫ﺴَﺘﺠﹺﻴﺒﹺﻲ ﺑﺸﺎ ﹴﺭ ﺍﻷﻋﻤَﻰ ﻭﺃﻧﱠﻪ ﻛﺎﻥ ﳜﺘﻠﻒ ﺇﻟﻴﻪ‬
‫ﺍﻷﻧﺼﺎﺭﻱﱢ ﻭﻛﺎﻧﻮﺍ ﻻ ﻳﺸﻜﻮﻥ ﺑﺄﻥﱠ ﺳﻠﻴﻤﺎ ﹶﻥ ﻫﺬﺍ ﺍﻷﻋﻤﻰ ﻛﺎﻥ ﻣﻦ ُﻣ ْ‬
‫ﺴﻪْ (‬
‫ﺏ ﺍ ﹾﻟﻌِﻠ ﹺﻢ ﻣُﻘﹾَﺘﹺﺒ ِ‬
‫ﻭﻫﻮ ﻏﻼﹶﻡ ﻓﻘﺒﻞ ﻋﻨﻪ ﺫﻟﻚ ﺍﻟﺪﱢﻳﻦ ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ‪ ) :‬ﺇﻥﹼ ﰲ ﺫﹶﺍ ﺍﳉِﺴ ﹺﻢ ُﻣ ْﻌَﺘﺒَﺮﹰﺍ ** ِﻟ ﹶﻄﻠﹸﻮ ﹺ‬
‫ﺐ ﻓﻤﺎ ** ﻳُ ْﻌ َﺪﻝﹸ ﺍﻟﻀﱢﻠ ُﻊ ﻋَﻠﹶﻰ ﹶﻗ َﻮ ِﺳ ْﻪ (‬
‫ﻆ ﺇﻻﹼ ﺍﻟﻠﱠﺒﹺﻴ َ‬ ‫ﺴ ْﻪ ( ) ﻻ َﺗ ِﻌ ﹾ‬
‫ﺕ ﻣﻦ َﻧ ﹶﻔ ِ‬‫) َﻫ ْﻴ ﹶﻜ ﹲﻞ ﻟﻠﺮﱡﻭﺡ ﻳﻨﻄﻘﻪ ** ِﻋ ْﺮ ﹸﻗ ُﻪ ﻭﺍﻟﺼّ ْﻮ ُ‬
‫ﺏ ﺍﻷﺷﻴﺎﺀِ ِﻣ ْﻦ ﻋُﺮُﺳِﻪ (‬ ‫ﺵ ﹺﺑ ِﻪ ** ﹶﻓ ﹶﻘ َﺪﺗْﻪُ ﹶﻛﻒﱡ ﻣُﻐَْﺘ ﹺﺮ ِﺳﻪْ ( ) ﻭﻛﺬﹶﺍ َﻙ ﺍﻟﺪﱠ ْﻫ ُﺮ ﻣﺄ ﹸﲤ ُﻪ ** ﺃﻗﺮ ُ‬
‫ﺱ ُﻳﻌَﺎ ُ‬
‫) ُﺭﺏﱠ َﻣ ْﻐﺮُﻭ ﹴ‬
‫ﺏ ﺗﻘﻮﻝ ‪ :‬ﻛﺎﻥ ﺫﻟﻚ ﺇﺫ ﻛﺎﻥ ﻛ ﱡﻞ ﺷﻲﺀ ﻳﻨﻄﻖ ﻭﻛﺎﻥ ﺫﻟﻚ ﻭﺍﳊﺠﺎﺭﹸﺓ ﺭَﻃﺒﺔﹲ ﻗﺎﻝ ﺃﹸ َﻣﻴّﺔﹸ ‪ ) :‬ﻭﺇﺫ ﻫﻢ‬ ‫ﻭﻛﺎﻧﺖ ﺍﻟﻌﺮ ُ‬
‫ﻻ ﻟﺒﻮﺱ ﳍﻢ ﺗﻘﻴﻬﻢ ** ﻭﺇﺫ ﺻﻢ ﺍﻟﺴﻼﻡ ﳍﻢ ﺭﻃﺎﺏ ( ) ﺑﺂﻳﺔ ﻗﺎﻡ ﻳﻨﻄﻖ ﻛﻞ ﺷﻲ ٍﺀ ** ﻭﺧﺎﻥ ﺃﻣﺎﻧﺔ ﺍﻟﺪﻳﻚ‬
‫ﺍﻟﻐﺮﺍﺏ ( ) ﻭﺃﺭﺳﻠﺖ ﺍﳊﻤﺎﻣﺔ ﺑﻌﺪ ﺳﺒ ﹴﻊ ** ﺗﺪﻝ ﻋﻠﻰ ﺍﳌﻬﺎﻟﻚ ﻻ ﻬﺗﺎﺏ ( ) ﺗﻠﻤﺲ ﻫﻞ ﺗﺮﻯ ﰲ ﺍﻷﺭﺽ ﻋﻴﻨﹰﺎ **‬
‫ﻒ ** ﻋﻠﻴﻬﺎ ﺍﻟﺘﺄﻁ ﻭﺍﻟﻄﲔ ﺍﻟﻜﺒﺎﺏ (‬
‫ﻭﻋﺎﻳﻨﺔ ﻬﺑﺎ ﺍﳌﺎﺀ ﺍﻟﻌﺒﺎﺏ ( ) ﻓﺠﺎﺀﺕ ﺑﻌﺪ ﻣﺎﺭ ﻛﻀﺖ ﺑﻘﻄ ٍ‬

‫) ﻓﻠﻤﺎ ﻓﺮﺳﻮﺍ ﺍﻵﻳﺎﺕ ﺻﺎﻏﻮﺍ ** ﳍﺎ ﻃﻮﻗﹰﺎ ﻛﻤﺎ ﻋﻘﺪ ﺍﻟﺴﺨﺎﺏ ( ) ﺇﺫﺍ ﻣﺎﺗﺖ ﺗﻮﺭﺛﻪ ﺑﻨﻴﻬﺎ ** ﻭﺇﻥ ﺗﻘﺘﻞ ﻓﻠﻲ ﻟﻪ‬
‫ﻁ‬
‫ﺏ ﻭﺍﺷﺘﺮﺍ ِ‬ ‫ﺍﻧﺴﻼﺏ ( ﻓﺬﻛﺮ ﺭُﻃﻮﺑﺔ ﺍﳊﺠﺎﺭﺓ ﻭﺃﻥﹼ ﻛﻞﹼ ﺷﻲﺀ ﻗﺪ ﻛﺎﻥ ﻳﻨﻄِﻖ ﰒﹼ َﺧﺒّ َﺮ ﻋﻦ ﻣﻨﺎﺩﻣ ِﺔ ﺍﻟﺪﱢﻳﻚ ﺍﻟﻐﺮﺍ َ‬
‫ﺲ ﻭﺷﺄﻧَﻬﺎ ﻓﻘﺎﻝ ‪ ) :‬ﻛﺬﻱ ﺍ َﻷ ﹾﻓﻌَﻰ‬ ‫ﲑ ﺫﻟﻚ ﳑّﺎ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﻣﺎ ﹸﻗ ﹾﻠﻨَﺎ ﰒ ﺫﻛﺮ ﺍﳊﻴﱠ ﹶﺔ ﻭﺷﺄ ﹶﻥ ﺇﺑﻠﻴ َ‬ ‫ﺍﳊﻤﺎﻣﺔ ﻋﻠﻰ ﻧﻮﺡ ﻭﻏ ﹺ‬
‫ﺖ‬
‫ﺏ ( ﻓﺈﻥ ﻗﹸ ﹾﻠ َ‬
‫ﺴَﺘﺘَﺎ ُ‬
‫ﺏ ( ) ﻓﻼ َﺭﺏﱡ ﺍﻟﱪﻳّﺔ ﻳﺄﻣَﻨَﻨْﻬَﺎ ** ﻭﻻ ﺍﳉﲏﱡ ﺃﹶﺻﺒﺢ ﻳُ ْ‬ ‫ﺗ َﺮﺑﱠﺒَﻬﺎ ﹶﻟ َﺪ ْﻳ ِﻪ ** ﻭﺫﻱ ﺍﳉﻨﱢﻲﱢ ﺃﺭ َﺳ ﹶﻠﻬَﺎ ُﺗﺴَﺎ ُ‬
‫ﺕ ﹶﺃ ْﻋﺮَﺍﺏ ﺍﳉﺎﻫﻠﻴﱠﺔ ﻭﺯﻋﻤﺖ ﹶﺃﻥﹼ ﺃﹸ َﻣﻴّ ﹶﺔ ﱂ ﻳﺄﺧﺬ ﺫﻟﻚ ﻋﻦ‬ ‫‪ :‬ﺇﻥﱠ ﺃﻣﻴّﺔ ﻛﺎ ﹶﻥ ﺃﻋﺮﺍﺑﻴّﹰﺎ ﻭﻛﺎﻥ َﺑ َﺪ ﹺﻭﻳّﹰﺎ ﻭﻫﺬﺍ ﻣﻦ ﺧﺮﺍﻓﺎ ِ‬
‫ﺐ ﻛﺘﺐ ﻭﻛﺎﻥ ﻣﻦ ﺩُﻫﺎِﺓ ﺃﹶﻫﻞ‬ ‫ﺸﺪُﻙ ﻟﻌ ِﺪﻱﱢ ﺑ ﹺﻦ ﺯﻳ ٍﺪ ﻭﻛﺎﻥ ﻧﺼﺮﺍﻧﻴّﹰﺎ ﺩﻳﺎﻧﹰﺎ ﻭَﺗﺮْﺟُﻤَﺎﻧﹰﺎ ﻭﺻﺎﺣ َ‬ ‫ﺃ ﻫْﻞ ﺍﻟﻜﺘﺎﺏ ﻓﺈﱐ ﺳﺄ ْﻧ ِ‬
‫ﺫﻟﻚ ﺍﻟﺪﱠﻫﺮ ‪.‬‬
‫ﻗﺎﻝ ﻋﺪﻱﱡ ﺑﻦ ﺯﻳ ٍﺪ ﻳﺬﻛ ُﺮ ﺷﺄﻥ ﺁﺩﻡ ﻭﻣﻌﺼﻴﺘِﻪ ﻭﻛﻴﻒ ﺃﹶﻏﻮﺍﻩ ﻭﻛﻴﻒ ﺩﺧﻞ ﰲ ﺍﳊﻴﺔ ﻭﹶﺃﻥﱠ ﺍﳊﹶﻴﺔ (‬
‫ﻛﺎﻧﺖ ﰲ ﺻﻮﺭﺓ َﺟ َﻤ ﹴﻞ ﻓﻤﺴﺨﻬﺎ ﺍﻟﻠﹼُﻪ ﻋﻘﻮﺑﺔ ﳍﺎ ﺣﲔ ﻃﺎﻭﻋﺖ َﻋ ُﺪ ﻭﱠﻩ ﻋﻠﻰ ﻭﻟﻴﱢﻪ ﻓﻘﺎﻝ ‪:‬‬

‫) ﻗﻀﻰ ﻟﺴﺘﺔ ﺃﻳﺎ ﹴﻡ ﺧﻠﻴﻘﺘﻪ ** ﻭﻛﺎﻥ ﺁﺧﺮﻫﺎ ﺃﻥ ﺻﻮﺭ ﺍﻟﺮﺟﻼ ( ) ﺩﻋﺎﻩ ﺁﺩﻡ ﺻﻮﺗﹰﺎ ﻓﺎﺳﺘﺠﺎﺏ ﻟﻪ ** ﺑﻨﻔﺨﺔ‬
‫ﺍﻟﺮﻭﺡ ﰲ ﺍﳉﺴﻢ ﺍﻟﺬﻱ ﺟﺒﻼ ( ) ﲦﺖ ﺃﻭﺭﺛﻪ ﺍﻟﻔﺮﺩﻭﺱ ﻳﻌﻤﺮﻫﺎ ** ﻭﺯﻭﺟﻪ ﺻﻨﻌ ﹰﺔ ﻣﻦ ﺿﻠﻌﻪ ﺟﻌﻼ ( ) ﱂ ﻳﻨﻬﻪ‬
‫ﺭﺑﻪ ﻋﻦ ﻏﲑ ﻭﺍﺣﺪٍﺓ ** ﻣﻦ ﺷﺠ ﹴﺮ ﻃﻴﺐ ﺃﻥ ﺷﻢ ﺃﻭ ﺃﻛﻼ ( ) ﻓﻜﺎﻧﺖ ﺍﳊﻴﺔ ﺍﻟﺮﻗﺸﺎﺀ ﺇﺫ ﺧﻠﻘﺖ ** ﻛﻤﺎ ﺗﺮﻯ‬
‫ﻧﺎﻗﺔ ﰲ ﺍﳋﻠﻖ ﺃﻭ ﲨﻼ ( ) ﻓﻌﻤﺪﺍ ﻟﻠﱵ ﻋﻦ ﺃﻛﻠﻬﺎ ﻬﻧﻴﺎ ** ﺑﺄﻣﺮ ﺣﻮﺍﺀ ﱂ ﺗﺄﺧﺬ ﻟﻪ ﺍﻟﺪﻏﻼ ( ) ﻛﻼﳘﺎ ﺧﺎﻁ ﺇﺫ ﺑﺰﺍ‬
‫ﻟﺒﻮﺳﻬﻤﺎ ** ﻣﻦ ﻭﺭﻕ ﺍﻟﺘﲔ ﺛﻮﺑﹰﺎ ﱂ ﻳﻜﻦ ﻏﺰﻻ ( ) ﻓﻼﻃﻬﺎ ﺍﷲ ﺇﺫ ﺃﻏﻮﺕ ﺧﻠﻴﻘﺘﻪ ** ﻃﻮﻝ ﺍﻟﻠﻴﺎﱄ ﻭﱂ ﳚﻌﻞ ﳍﺎ‬
‫ﺃﺟﻼ ( ) ﲤﺸﻲ ﻋﻠﻰ ﺑﻄﻨﻬﺎ ﰲ ﺍﻟﺪﻫﺮ ﻣﺎ ﻋﻤﺮﺕ ** ﻭﺍﻟﺘﺮﺏ ﺗﺄﻛﻠﻪ ﺣﺰﻧﺎ ﻭﺇﻥ ﺳﻬﻼ (‬

‫) ﻭﺃﻭﺗﻴﺎ ﺍﳌﻠﻚ ﻭﺍﻹﳒﻴﻞ ﻧﻘﺮﺅﻩ ** ﻧﺸﻔﻰ ﲝﻜﻤﺘﻪ ﺃﺣﻼﻣﻨﺎ ﻋﻠﻼ ( ) ﻣﻦ ﻏﲑ ﻣﺎ ﺣﺎﺟ ٍﺔ ﺇﻻ ﻟﻴﺠﻌﻠﻨﺎ ** ﻓﻮﻕ‬
‫ﺍﻟﱪﻳﺔ ﺃﺭﺑﺎﺑﹰﺎ ﻛﻤﺎ ﻓﻌﻼ (‬

‫ﻋﻘﺎﺏ ﺣﻮﺍﺀ ﻭﺁﺩﻡ ﻭﺍﳊﻴﺔ‬

‫ﺖ ﺑﻌﺸﺮ ﺧﺼﺎ ﹴﻝ ﻭﺃﻥﹼ ﺁﺩﻡ ﳌﱠﺎ‬

‫ﺐ ﺍﻷﺣﺒﺎ ﹺﺭ ﻗﺎﻝ ‪ :‬ﻣﻜﺘﻮ ﺏٌ ﰲ ﺍﻟﺘﻮﺍﺭﺓ ﺃﻥﱠ َﺣﻮﱠﺍ َﺀ ِﻋ ْﻨ َﺪ ﺫﻟﻚ ﻋُﻮﻗﺒ ْ‬
‫ﻓ َﺮ َﻭ ﻭْﺍ ﺃﻥﱠ ﻛﻌ َ‬
‫ﺃﻃﺎﻉ ﺣَ ﻮﱠﺍﺀ ﻭﻋﺼﻰ َﺭﺑﱠﻪ ﻋُﻮﻗﺐ ﺑﻌﺸﺮ ﺧﺼﺎﻝ ﻭﺃﻥﱠ ﺍﳊﻴﱠﺔ ﺍﻟﱵ ﺩﺧﻞ ﻓﻴﻬﺎ ﺇﺑﻠﻴﺲ ﻋُﻮﻗﺒﺖ ﺃﻳﻀﹰﺎ ﺑﻌﺸْﺮ ﺧِﺼﺎﻝ ‪.‬‬
‫ﺐ ﺍﻟﻮﺣَﻤﻰ‬
‫ﻭﺃ ﻭﱠ ﹸﻝ ﺧِﺼﺎﻝ َﺣﻮّﺍﺀ ﺍﻟﱵ ﻋُﻮﻗﺒﺖ ﻬﺑﺎ ﻭﺟَﻊ ﺍﻻﻓﺘﻀﺎﺽ ﰒ ﺍﻟﻄﻠﻖ ﰒﱠ ﺍﻟﻨﱠﺰْﻉ ﰒﹼ ﺑﻘﻨﺎﻉ ﺍﻟﺮﱠﺃﺱ ﻭﻣﺎ ﻳﺼﻴ ُ‬
 ‫ﺼ ُﺮ ﰲ ﺍﻟﺒﻴﻮﺕ ﻭﺍﳊﻴﺾ ﻭﺃﻥﱠ ﺍﻟﺮﱢﺟﺎﻝ ﻫﻢ ﺍﻟﻘ ﻮﱠﺍﻣﻮﻥ ﻋﻠﻴﻬﻦﱠ ﺃﻥ ﺗﻜﻮ ﹶﻥ ِﻋ ْﻨ َﺪ ﺍﳉﻤﺎﻉ‬
‫ﻭﺍﻟﻨﻔﺴﺎﺀ ﻣﻦ ﺍﳌﻜﺮﻭﻩ ﻭﺍﻟ ﹶﻘ ْ‬
‫ﻫﻲ ﺍﻷﺳﻔﻞ ‪.‬‬

‫ﻭﺃﻣّﺎ ﺧﺼﺎﻝ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ :‬ﻓﺎﻟﺬﻱ ﺍﻧﺘﻘﺺ ﻣﻦ ﻃﻮﻟﻪ ﻭﲟﺎ ﺟﻌﻠﻪ ﺍﻟﻠﹼﻪ ﳜﺎ ُ‬
‫ﻑ ﻣﻦ ﺍﳍﻮﺍﻡﱢ ﻭﺍﻟﺴﱢﺒﺎﻉ ﻭﻧﻜﹶﺪ‬
‫ﺍﻟﻌَﻴﺶ ﻭﺑﺘﻮﻗﻊ ﺍﳌﻮﺕ ﻭﺑﺴﻜﲎ ﺍﻷﺭﺽ ﻭﺑﺎﻟ ُﻌﺮْﻱ ﻣﻦ ﺛﻴﺎﺏ ﺍﳉﻨﱠﺔ ﻭﺑﺄﻭﺟﺎﻉ ﺃﻫﻞ ﺍﻟﺪﻧﻴﺎ ﻭﲟﻘﺎﺳﺎﺓ ﺍﻟﺘﺤﻔﻆ ﻣﻦ‬
‫ﺇﺑﻠﻴﺲ ﻭﺑﺎﶈﺎﺳﺒﺔ ﺑﺎﻟﻄﹼﺮﻑ ﻭﲟﺎ ﺷﺎﻉ ﻋﻠﻴﻪ ﻣﻦ ﺍﺳﻢ ﺍﻟﻌﺼﺎﺓ ﻭﺃﻣﱠﺎ ﺍﳊﻴﱠﺔ ﻓﺈﻬﻧﺎ ﻋﻮﻗﺒﺖ ﺑﻨﻘﺺ ﺟَﻨﺎﺣﻬﺎ ﻭﻗﻄ ْﻊ‬
‫ﺖ ﻣﻦ‬
‫ﺃﺭﺟﻠﻬﺎ ﻭﺍﳌﺸﻲ ﻋﻠﻰ ﺑﻄﻨﻬﺎ ﻭﺑﺈﻋﺮﺍﺀ ﺟﻠﺪﻫﺎ ﺣﱴ ﻳﻘﺎﻝ ‪ :‬ﺃ ْﻋﺮَﻯ ِﻣ ْﻦ َﺣﻴﱠﺔ ﻭﺑﺸﻖﱢ ﻟﺴﺎﻬﻧﺎ ﻟﺬﻟﻚ ﻛﻠﻤﺎ ﺧﺎ ﹶﻓ ْ‬
‫ﺖ ﻟﺴﺎﻬﻧﺎ ﻟﺘﺮﻳَﻬﻢ ﺍﻟﻌُﻘﻮﺑﺔ ﻭﲟﺎ ﺃﻟﻘِﻲ ﻋﻠﻴﻬﺎ ﻣﻦ ﻋَﺪﺍﻭ ِﺓ ﺍﻟﻨﱠﺎﺱ ﻭﲟﺨﺎﻓﺔ ﺍﻟﻨﺎﺱ ﻭﲜﻌﻠﻪ ﳍﺎ ﹶﺃ ﻭﱠ ﹶﻝ ﻣﻠﻌﻮ ٍﻥ‬
‫ﺍﻟﻘﺘﻞ ﺃﺧﺮ َﺟ ْ‬
‫ﻣﻦ ﺍﻟﻠﹼﺤﻢ (‬
‫ﻭﺍﻟﺪﱠﻡ ﻭﺑﺎﻟﺬﻱ ﻳُﻨﺴﺐ ﺇﻟﻴﻬﺎ ﻣﻦ ﺍﻟﻜﺬﺏ ﻭﺍﻟﻈﻠﻢ ‪.‬‬

‫ﻇﻠﻢ ﺍﳊﻴﺔ ﻭﻛﺬﻬﺑﺎ‬

‫ﻓﺄﻣّﺎ ﺍﻟﻈﻠﻢ ﻓﻘﻮﳍﻢ ‪ :‬ﺃﻇﻠﻢ ﻣﻦ َﺣﻴّ ٍﺔ ﻭﺃﻣﺎ ﺍﻟﻜﺬﺏ ﻓﺈﻬﻧﺎ ﺗﻨﻄﻮﻱ ﰲ ﺍﻟﺮﱠﻣ ﹺﻞ ﻋﻠﻰ ﺍﻟﻄﱠﺮﻳﻖ ﻭﺗُ ْﺪ ِﺧﻞﹸ ﺑَﻌﺾ ﺟﺴﺪِﻫﺎ ﰲ‬
‫ﻕ ﺍﻟﻨﺎﺱ ﻭﺗﺴﺘﺪﻳ ُﺮ ﻛﺄﻬﻧﺎ‬
‫ﺍﻟﺮﱠﻣﻞ ﻓﺘﻈﻬﺮ ﻛﺄﻬﻧﺎ ﻃﹶﺒ ُﻖ ﺧﻴﺰُﺭﺍ ٍﻥ ﻭﻣﻨﻬﺎ ﺣَﻴﱠﺎ ﺕٌ ﺑﻴﺾٌ ﻗِﺼَﺎﺭٌ ﲡﻤ ُﻊ ﺑﲔ ﺃﻃﺮﺍﻓﻬﺎ ﻋﻠﻰ ﻃﹸﺮُ ﹺ‬
‫ﺐ ﺃﻭ ﻓﻀ ٍﺔ ﻭﳌﺎ ﺗﻠﻘﻲ ﻋﻠﻰ ﻧﻔﺴﻬﺎ ﻣﻦ ﺍﻟﺴﱡﺒﺎﺕ ﻭﳌﺎ ﺗُﻈﻬﺮ ﻣﻦ ﺍﳍﹶﺮَﺏ ﻣﻦ ﺍﻟﻨﺎﺱ‬ ‫ﻃﹶ ﻮْﻕٌ ﺃ ْﻭ ﺧﻠﺨﺎﻝﹲ ﺃﻭ ﺳﻮﺍ ُﺭ ﺫﻫ ﹴ‬
‫ﻭﻛﻞﹼ ﺫﻟﻚ ﺇﻧَﻤﺎ ﺗﻐﺮﱡ ُﻫ ْﻢ ﻭﺗﺼﻄﺎ ُﺩ ُﻫ ْﻢ ﺑﺘﻠﻚ ﺍﳊﻴﻠﺔ ﻓﺬﻟﻚ ﻫﻮ ﻛِﺬﺑُﻬﺎ ‪.‬‬

‫ﺖ ﻓﻴﻬﺎ ﺍﻟﺸّﻮﻙ ﻭﺻﻴﱠﺮ ﻓﻴﻬﺎ‬ ‫ﺖ ﺩﻡ ﺍﺑﻦ ﺁﺩﻡ ﺑﻌﺸ ﹺﺮ ﺧِﺼﺎﻝ ‪ :‬ﺃﻧَﺒ َ‬ ‫ﺽ ﺣﲔ َﺷ ﹺﺮَﺑ ْ‬‫ﻋﻘﺎﺏ ﺍﻷﺭﺽ ﻗﺎﻝ ‪ :‬ﻭﻋُﻮﻗﺒﺖ ﺍﻷﺭ ُ‬
‫ﺲ ﻭﺍﻟﻌﺎﺻﲔ‬
‫ﰲ ﻭﺧﺮﻕ ﻓﻴﻬﺎ ﺍﻟﺒﺤﺎﺭ ﻭﻣﻠﱠﺢ ﺃﻛﺜ َﺮ ﻣﺎﺋﻬﺎ ﻭﺧَﻠ َﻖ ﻓﻴﻬﺎ ﺍﳍﻮﺍﻡﱠ ﻭﺍﻟﺴﱢﺒﺎﻉ ﻭ َﺟ َﻌﻠﹶﻬﺎ ﹶﻗﺮَﺍﺭﹰﺍ ﻹ ْﺑﻠِﻴ َ‬ ‫ﺍﻟﻔﻴﺎ ﹶ‬
‫ﻭﺟﻌﻞ ﺟﻬﻨﱠﻢ ﻓﻴﻬﺎ ﻭﺟﻌَﻠﻬﺎ ﻻ ﺗُﺮْﺑﹺﻲ ﲦﺮﻬﺗﺎ ﺇﻻﱠ ﰲ ﺍﳊﺮﱢ ﻭﻫﻲ ﺗﻌﺬﱠﺏ ﻬﺑﻢ ﺇﻟﹶﻰ ﻳﻮﻡ ﺷﺮﺍﺏ ﺍﻷﺭﺽ ﻟﻠﺪﻡ ﰒ ﱂ‬
‫ﻚ ﻗﺎﻝ ﻋﻤﺮ ﺑ ُﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﻟﻠﹼﻪ‬ ‫ﺗﺸﺮﺏ ﺑﻌﺪ ﺩ ﹺﻡ ﺍﺑ ﹺﻦ ﺁﺩ َﻡ َﺩ َﻡ ﺃﺣ ٍﺪ ﻣﻦ ﻭﻟﺪﻩ ﻭﻻ ﻣﻦ ﻏﲑ ﻭﻟﺪﻩ ﻗﹶﺎ ﹶﻝ ‪َ :‬ﻭﻟِﺬِﻟ َ‬
‫ﺽ ﻟﻠﺪﻡ ‪.‬‬ ‫ﺗﻌﺎﱃ ﻋﻨﻪ ﻷﰊ ﻣﺮﱘ ﺍﳊﻨﻔﻲﱢ ‪ :‬ﻷﻧَﺎ ﹶﺃ َﺷﺪﱡ ﻟﻚ ُﺑﻐْﻀﹰﺎ ِﻣ َﻦ ﺍ َﻷ ْﺭ ﹺ‬
‫ﺐ ﺍﳌﻨﻄﻖ ﺃﻥﱠ ﺍﻷﺭﺽ ﻻ ﺗﺸﺮﺏ ﺍﻟﺪﱠﻡ ﺇﻻﱠ ﻳﺴﲑﹰﺍ ﻣﻦ ﺩﻣﺎﺀ ﺍﻹﺑﻞ ﺧﺎﺻﱠﺔ ‪.‬‬ ‫ﻭﺯﻋﻢ ﺻﺎﺣ ُ‬
‫ﺍﺧﺘﺒﺎﺭ ﺍﻟﻌﺴﻞ ﻭﺇﺫﺍ ﺃﺭﺍﺩُﻭﺍ ﺃﻥ ﳝﺘﺤﻨُﻮﺍ َﺟ ْﻮﺩَﺓ ﺍﻟﻌﺴﻞ ﻣﻦ ﺭﺩﺍﺀﺗﻪ ﹶﻗ ﹶﻄﺮُﻭﺍ ﻋﻠﻰ ﺍﻷﺭﺽ‬

‫ﺺ ﺍﻟﺬﱠﻫﱯﱡ ﻓﺈﻥ ﻛﺎﻥ‬

‫ﺽ ﻭﱂ ُﺗ ْﻌ ِﻄﻬَﺎ ﻓﻬﻮ ﺍﳌﺎﺫﻱﱡ ﺍﳋﺎﻟ ُ‬
‫ﻣﻨﻪ ﹶﻗ ﹾﻄ َﺮ ﹰﺓ ﻓﺈﺫﺍ ﺍﺳﺘﺪﺍﺭﺕ ﻛﺄﻬﻧﺎ ﻗﻄﻌَﺔ ﺯﹺﺋﺒ ﹴﻖ ﻭﱂ ﺗﹾﺄ ُﺧ ﹾﺬ ِﻣ َﻦ ﺍﻷ ْﺭ ﹺ‬
‫ﺕ ﻣﻦ ﺍﻷﺭﺽ ﻭﺃﻋﻄﺘﻬﺎ ﻭﺇﻥ ﱂ ﻳﻘ ِﺪﺭُﻭﺍ ﻋﻠﻰ ﺍﻟﻠﹼﺤﻢ‬ ‫ﻓﻴﻪ ﻏﹸﺸﻮﺷﺔﹲ ﻧﻔﺸﺖ ﺍﻟﹶﻘﻄﹾﺮﺓ ﻋﻠﻰ ﻗﺪﺭ ﻣﺎ ﻓﻴﻬﺎ ﻭﺃ َﺧ ﹶﺬ ْ‬
‫ﺍﻟﻐَﺮﻳﺾ َﺩ ﹶﻓﻨُﻮ ُﻩ ﻭﻏﺮّﻗﻮﻩ ﰲ ﺍﻟﻌﺴﻞ ﻓﺈﻬﻧﻢ ﻣﱴ ﺭﺟﻌﻮﺍ ﻓﻐﺴﻠﻮﻩ ﻋﻨﻪ ﻭ َﺟﺪُﻭ ُﻩ ﻏﻀّﹰﺎ ﻃﺮﻳّﹰﺎ ﻷﻧﱠ ُﻪ ﺫﻫﱯﱡ ﺍﻟﻄﱢﺒﺎﻉ ﻟﻴﺲ‬
‫ﺑﻴﻨﻪ ﻭﺑﲔ ﺳﺎﺋِﺮ ﺍﻷﺟﺮﺍﻡ ﺷﻲﺀ ﻓﻬﻮ ﻻ ﻳﻌﻄﻴﻪ ﺷﻴﺌﹰﺎ ﻭﻻ ﻳﺄﺧﺬ ﻣﻨﻪ ‪ .‬ﻭﻛﺬﻟﻚ ﺍﻟﺬﱠ َﻫﺐُ ﺇﺫﺍ ﻛﺎﻥ ﻣﺪﻓﻮﻧﹰﺎ ‪.‬‬
‫ﺯﻣﻦ ﺍﻟﻔﻄﺤﻞ ﻭﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚﹸ ﻭﻫﺬﻩ ﺍﻷﺷﻌﺎﺭُ ﺗﺪ ﱡﻝ ﻋﻠﻰ ﺃﻧﱠ ُﻬ ْﻢ ﻗﺪ ﻛﺎﻧﻮﺍ ﻳﻘﻮﻟﻮﻥ ‪ :‬ﺇﻥﱠ ﺍﻟﺼُﺨﻮ َﺭ ﻛﺎﻧﺖ َﺭ ﹾﻃَﺒ ﹰﺔ‬
 ‫ﻟﻴﱢﻨﺔ ﻭﺇﻥﱠ ﻛﻞﱠ ﺷﻲ ٍﺀ ﻗﺪ ﻛﺎ ﹶﻥ ﻳﻌﺮﹺﻑ ﻭﻳﻨﻄﻖ ﻭﺇﻥﹼ ﺍﻷﺷْﺠَﺎﺭَ ﻭﺍﻟﻨﱠﺨﻞ ﱂ ﻳﻜﻦ ﻋﻠﻴﻬﺎ ﺷﻮﻙٌ ﻭﻗﺪ ﻗﺎﻝ ( ) ﹶﺃ ْﻭ ﻋُ ْﻤ َﺮ‬
‫ﲔ ﺍﻟ َﻮ ْﺣ ﹺﻞ ( ‪٤‬‬
‫ﺨ ُﺮ ُﻣ ْﺒَﺘ ﱞﻞ ﹶﻛ ِﻄ ﹺ‬
‫ﺤ ﹺﻞ ** ﻭَﺍﻟﺼﱠ ْ‬
‫ﺡ َﺯ َﻣ َﻦ ﺍ ﹾﻟ ِﻔ ﹶﻄ ْ‬
‫ﻧُﻮ ﹴ‬

‫ﻣﺮﻭﻳﺎﺕ ﻛﻌﺐ ﺍﻷﺣﺒﺎﺭ‬

‫ﺐ ﺃﻧﱠ ُﻪ ﻗﺎﻝ ‪ :‬ﻣﻜﺘﻮﺏٌ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﺃﻧﱠُﻪ ﺇﻧّﻤَﺎ ﻗﺎﻝ ‪ :‬ﳒ ُﺪ ﰲ ﺍﻟﻜﺘﺐ ﻭﻫﻮ ﺇﻧﱠﻤﺎ‬
‫ﻭﺃﻧﺎ ﺃﻇﻦﱡ ﺃﻥﱠ ﻛﺜﲑﹰﺍ ِﻣﻤﱠﺎ ﻳُﺤﻜﻰ ﻋﻦ ﻛﻌ ﹴ‬
‫ﻳﻌﲏ ﻛﺘﺐ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺬﻱ ﻳﺘﻮﺍﺭﺛﻮﻧﻪ ﻣﻦ ﻛﺘﺐ ﺳﻠﻴﻤﺎﻥ ﻭﻣﺎ ﰲ ﻛﺘﺒﻬﻢ ﻣﻦ ﻣﺜﻞ ﻛﺘﺐ ﺇ َﺷﻌْﻴﺎﺀ ﻭﻏﲑﻩ‬

‫ﺻﺪَﻗﻮﺍ ﻋﻠﻴﻪ ﻭﻛﺎﻥ‬

‫ﻭﺍﻟﺬﻳﻦ ﻳﺮﻭﻭﻥ ﻋﻨﻪ ﰲ ﺻﻔﺔ ﻋُ َﻤ َﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﻭﺃﺷﺒﺎ ِﻩ ﺫﻟﻚ ﻓﺈﻥ ﻛﺎﻧﻮﺍ َ‬
‫ﺖ ﻟﻚ ‪.‬‬
‫ﺍﻟﺸﻴﺦ ﻻ ﻳﻀ ُﻊ ﺍﻷﺧﺒﺎﺭَ ﻓﻤﺎ ﻛﺎﻥ ﻭﺟ ُﻪ ﻛﻼﻣﻪ ﻋﻨﺪﻧﺎ ﺇﻻﹼ ﻋﻠﻰ ﻣﺎ ﻗﻠ ُ‬

‫ﻧﻄﻖ ﺍﳊﻴﺔ‬

‫ﱃ ﳛﺐ‬ ‫ﻭﰲ ﺃﻥﹼ ﺍﳊﻴّﺔ ﻗﺪ ﻛﺎﻧﺖ ﺗﺴ َﻤﻊُ ﻭﺗﻨﻄﻖ ﻳﻘﻮﻝ ﺍﻟﻨّﺎﹺﺑ َﻐﺔﹸ ﰲ ﺍﳌﺜﹶﻞ ﺍﻟﺬﻱ َ‬
‫ﺿ َﺮَﺑﻪُ ﻭﻫﻮ ﻗﻮﻟﻪ ‪ ) :‬ﺃﻟﻴﺲ ﻟﻨﺎ ﻣﻮ ﹰ‬
‫ﺳﺮﺍﺣﻨﺎ ** ﻓﻴﻌﺬﺭﻧﺎ ﻣﻦ ﻣﺮﺓ ﺍﳌﺘﻨﺎﺻﺮﻩ ( ) ﻟﻴﻬﻨﻜﻢ ﺃﻥ ﻗﺪ ﻧﻔﻴﺘﻢ ﺑﻴﻮﺗﻨﺎ ** ﳏﻞ ﻋﺒﻴﺪﺍﻥ ﺍﶈﻺ ﺑﺎﻗﺮﻩ (‬

‫ﻕ ﻣﻦ ﺫﻭﻱ ﺍﻟﻀﻐﻦ ﻧﻜﺒ ﹰﺔ ** ﺑﻼ ﻋﺜﺮٍﺓ ﻭﺍﻟﻨﻔﺲ ﻻ ﺑﺪ ﻋﺎﺛﺮﻩ ( ) ﻛﻤﺎ ﻟﻘﻴﺖ ﺫﺍﺕ ﺍﻟﺼﻔﺎ ﻣﻦ ﺣﻠﻴﻔﻬﺎ‬
‫) ﻭﺇﱐ ﻟﻼ ﹴ‬
‫** ﻭﻣﺎ ﺍﻧﻔﻜﺖ ﺍﻷﻣﺜﺎﻝ ﰲ ﺍﻟﻨﺎﺱ ﺳﺎﺋﺮﻩ ( ) ﻓﻮﺍﺛﻘﻬﺎ ﺑﺎﷲ ﺣﱴ ﺗﺮﺍﺿﻴﺎ ** ﻓﻜﺎﻧﺖ ﺗﺪﻳﻪ ﺍﳉﺰﻉ ﺧﻔﻴﹰﺎ ﻭﻇﺎﻫﺮﻩ (‬
‫) ﻓﻠﻤﺎ ﺗﻮﰲ ﺍﻟﻌﻘﻞ ﺇﻻ ﺃﻗﻠﻪ ** ﻭﺟﺎﺭﺕ ﺑﻪ ﻧﻔﺲٌ ﻋﻦ ﺍﳋﲑ ﺟﺎﺋﺮﻩ ( ) ﺗﻔﻜﺮ ﺃﱐ ﳚﻤﻊ ﺍﷲ ﴰﻠﻪ ** ﻓﻴﺼﺒﺢ ﺫﺍ‬
‫ﺱ ﳛﺪ ﻏﺮﺍﻬﺑﺎ ** ﻟﻴﻘﺘﻠﻬﺎ ﻭﺍﻟﻨﻔﺲ ﻟﻠﻘﺘﻞ ﺣﺎﺫﺭﻩ ( ) ﻓﻠﻤﺎ ﻭﻗﺎﻫﺎ ﺍﷲ ﺿﺮﺑﺔ‬
‫ﻣﺎ ﹴﻝ ﻭﻳﻘﺘﻞ ﻭﺍﺗﺮﻩ ( ) ﻓﻈﻞ ﻋﻠﻰ ﻓﺄ ﹴ‬
‫ﻓﺄﺳﻪ ** ﻭﷲ ﻋﲔٌ ﻻ ﺗﻐﻤﺾ ﺳﺎﻫﺮﻩ ( ) ﻓﻘﺎﻝ ‪ :‬ﺗﻌﺎﱃ ﳒﻌﻞ ﺍﷲ ﺑﻴﻨﻨﺎ ** ﻋﻠﻰ ﺍﻟﻌﻘﻞ ﺣﱴ ﺗﻨﺠﺰﻯ ﱄ ﺃﺧﺮﻩ (‬

‫ﺱ‬
‫) ﻓﻘﺎﻟﺖ ﳝﲔ ﺍﷲ ﺃﻓﻌﻞ ﺇﻧﲏ ** ﺭﺃﻳﺘﻚ ﺧﺘﺎﺭﹰﺍ ﳝﻴﻨﻚ ﻓﺎﺟﺮﻩ ( ) ﺃﰉ ﻟﻚ ﻗﱪٌ ﻻ ﻳﺰﺍﻝ ﻣﻮﺍﺟﻬﹰﺎ ** ﻭﺿﺮﺑﺔ ﻓﺄ ﹴ‬
‫ﺖ ﻭﻋﺪﻱﱢ ﺑﻦ ﺯﻳ ٍﺪ ﻭﻏﲑﳘﺎ ﻣﻦ ﺍﻟﺸﻌﺮﺍﺀ‬ ‫ﺐ ﺃﻣﻴّﺔ ﺑﻦ ﺃﰊ ﺍﻟﺼّ ﹾﻠ ِ‬ ‫ﺕ ﻣﺬ َﻫ َ‬
‫ﻓﻮﻕ ﺭﺃﺳﻲ ﻓﺎﻗﺮﻩ ( ﻓﺬ ﻫَﺐ ﺍﻟﻨّﺎﹺﺑ َﻐﺔﹸ ﰲ ﺍﳊﻴﱠﺎ ِ‬
‫‪.‬‬
‫ﺨﺮُﻫﺎ **‬
‫ﺍﻟﺼﺨﻮﺭ ﻭﺍﻷﺷﺠﺎﺭ ﰲ ﻣﺎﺿﻲ ﺍﻟﺰﻣﺎﻥ ﻭﺃﻧﺸﺪﱐ ﻋﺒ ُﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻛﹶﻴﺴﺎﻥ ‪ ) :‬ﻓﻜﺎ ﹶﻥ َﺭﻃِﻴﺒﹰﺎ ﻳﻮ َﻡ ﺫﻟﻚ ﺻ ْ‬
‫ﻭﻛﺎﻥ َﺧﻀِﻴﺪﹰﺍ ﹶﻃ ﹾﻠﺤُﻬﺎ َﻭﺳَﻴﺎﻟﹸﻬَﺎ (‬
‫ﺢ ﻭﺍﻟﺴﱠﻴﺎ ﹶﻝ ﻛﺎﻧﺖ َﺧﻀِﻴﺪﹰﺍ ﻻ ﺷﻮ َﻙ ﻋﻠﻴﻬﺎ ‪.‬‬ ‫ﻓﺰﻋﻢ ﻛﻤﺎ ﺗﺮﻯ ﺃﻥﹼ ﺍﻟﺼﱡﺨﻮ َﺭ ﻛﺎﻧﺖ ﹶﻟﻴﱢَﻨ ﹰﺔ ﻭﺃﻥﱠ ﺍﻷﺷﺠﺎ َﺭ ‪ :‬ﺍﻟﻄ ﹾﻠ َ‬
‫ﺖ ﺍﻟﻨّﺼﺎﺭَﻯ ﻓﻴﻪ‬
‫ﺏ ﺍﻷﺧﺒﺎﺭ ﺃﻥﹼ ﺍﻟﺸّﻮﻙ ﺇﳕﺎ ﺍﻋﺘﺮﺍﻫﺎ ﰲ ﺻﺒﻴﺤﺔ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﺯﻋَﻤ ِ‬
‫ﺾ ﺍﳌﻔﺴﱢﺮﻳﻦ ﻭﺃﺻﺤﺎ ُ‬ ‫ﻭﺯﻋﻢ ﺑﻌ ُ‬
‫ﺃﻥﹼ ﺍﳌﺴﻴﺢ ﺍﺑ ُﻦ ﺍﻟﻠﹼﻪ ‪.‬‬

‫ﺃﺛﺮ ﻗﺪﻡ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻛﺎﻥ ﻣﻘﺎﺗﻞﹲ ﻳﻘﻮ ﹸﻝ َﺣﺪّﹶﺛﻨَﺎ ﺑﺬﻟﻚ ﻋﻨﻪ ﺃﺑﻮ ﻋﻘﻴﻞ ﺍﻟﺴّﻮﺍﻕ ﻭﻛﻤﺎ ﺃﺣ َﺪ ﺭﻭﺍﺗِﻪ‬
‫ﺖ ﹶﻟﻴﱢَﻨ ﹰﺔ ﻭﺇﻥﹼ ﻗﺪ َﻡ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﺛﺮﺕ ﰲ ﺗﻠﻚ ﺍﻟﺼﺨﺮﺓ ﻛﺘﺄﺛﲑ ﺃﻗﺪﺍ ﹺﻡ‬
‫ﻭﺍﳊﺎﻣﻠﲔ ﻋﻨﻪ ﺇﻥﱠ ﺍﻟﺼﱡﺨﻮ َﺭ ﻛﺎَﻧ ْ‬
‫ﺴﺤَﻬﺎ ﻭﳏﺎﻫﺎ ﻭﺗ َﺮ َﻙ ﺃﺛ َﺮ ﻣﻘﺎ ﹺﻡ ﺇﺑﺮﺍﻫﻴ َﻢ‬
‫ﺍﻟﻨﺎﺱ ﰲ ﺫﻟﻚ ﺍﻟﺰّﻣﺎﻥ ﺇﻻﱠ ﺃﻥﱠ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺗﻮﻓﹼﻰ ﺗﻠﻚ ﺍﻵﺛﺎ َﺭ ﻭﻋﻔﱠﻰ ﻋﻠﻴﻬﺎ ﻭﻣ َ‬
‫ﺤ ﹺﻮ ﻣﺎ ﺳﻮﺍ ُﻩ ﻣﻦ ﺁﺛﺎﺭ ﺃﻗﺪﺍﻡ ﺍﻟﻨﺎﺱ ﻟﻴﺲ ﺃﻥﹼ ﺇﺑﺮﺍﻫﻴﻢ ﺻﻠﻰ ﺍﻟﻠﹼﻪ‬ ‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺍﳊﺠﱠﹸﺔ ﺇﳕﺎ ﻫﻲ ﰲ ﺇﻓﺮﺍﺩﻩ ﺑﺬﻟﻚ ﻭ َﻣ ْ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻥ ﻭﻃﺊ ﻋﻠﻰ ﺻﺨﺮﺓ ﺧﻠﻘﺎ َﺀ ﻳﺎﺑﺴ ٍﺔ ﻓﺄﺛﱠ َﺮ ﻓﻴﻬﺎ ‪.‬‬
‫ﻓﻀﻞ ﺍﳌﺘﻜﻠﻤﲔ ﻭﺍﳌﻌﺘﺰﻟﺔ ﻭﺃﻧﺎ ﺃﻗﻮﻝ ﻋﻠﻰ ﺗﺜﺒﻴﺖ ﺫﻟﻚ ﺑﺎﳊﺠﺔ ﻭﻧﻌﻮ ﹸﺫ ﺑﺎﻟﻠﹼﻪ ﻣﻦ ﺍﳍﹶﺬﹾﺭ ﻭﺍﻟﺘﻜﻠﻒ ﻭﺍﻧﺘﺤﺎ ﹺﻝ ﻣﺎ ﻻ‬
‫ﺃﻗﻮﻡ ﺑﻪ ﺃﻗﻮﻝ ‪ :‬ﺇﻧّ ُﻪ ﻟﻮﻻ ﻣﻜﺎ ﹶﻥ ﺍﳌﺘﻜﻠﻤﲔ ﳍﻠﻜﺖ ﺍﻟﻌﻮﺍﻡّ ﻣﻦ ﲨﻴﻊ ﺍﻷﻣﻢ ﻭﻟﻮﻻ ﻣﻜﺎ ﹸﻥ ﺍﳌﻌﺘﺰﹺﻟﺔ ﳍﻠﻜﺖ ﺍﻟَﻌ ﻮَﺍﻡﱡ ﻣﻦ‬
‫ﺏ ﺇﺑﺮﺍﻫﻴ َﻢ ﻭﺇﺑﺮﺍﻫﻴ ُﻢ ﳍﻠﻜﺖ ﺍﻟﻌﻮﺍﻡﱡ ﻣﻦ ﺍﳌﻌﺘﺰﻟﺔ ﻓﺈﱐ ﺃﻗﻮﻝ ‪ :‬ﺇﻧُﻪ ﻗﺪ ﺃﻬﻧﺞ‬‫ﲨﻴﻊ ﺍﻟﻨﱢﺤﻞ ﻓﺈﻥ ﱂ ﺃﻗﻞ ﻭﻟﻮﻻ ﺃﺻﺤﺎ ُ‬
‫ﺕ ﻓﻴﻬﺎ ﺍﳌﻨﻔﻌﺔ ﻭﴰﻠﺘﻬﻢ ﻬﺑﺎ ﺍﻟﻨﻌﻤﺔ ‪.‬‬
‫ﻼ ﻭﻓﹶﺘ َﻖ ﳍﻢ ﺃﻣﻮﺭﹰﺍ ﻭﺍﺧﺘﺼﺮ ﳍﻢ ﺃﺑﻮﺍﺑﹰﺎ ﻇﻬﺮ ْ‬
‫ﹶﻟ ُﻬ ْﻢ ﺳُﺒُ ﹰ‬

‫ﻣﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﺍﻟﻨﺎﺱ‬

‫ﺐ‬
‫ﻭﺃﻧﺎ ﺃﺯ ُﻋ ُﻢ ﺃﻥ ﺍﻟﻨﺎﺱ ﳛﺘﺎﺟﻮﻥ َﺑ ِﺪﻳّﹰﺎ ﺇﱃ ﻃﺒﻴﻌ ٍﺔ ﰒ ﺇﱃ ﻣﻌﺮﻓﺔ ﰒ ﺇﱃ ﺇﻧﺼﺎﻑ ﻭﺃ ﻭﱠﻝ ﻣﺎ ﻳﻨﺒﻐﻲ ﺃ ﹾﻥ ﻳﺒﺘﺪﺉ ﺑﻪ ﺻﺎﺣ ُ‬
‫ﻆ ﻣﻦ ﺷﻴﺌﲔ ﻓﺈﻥ ﳒﺎﺗَﻪ ﻻ ﺗﺘﻢّ ﺇﻻﹼ‬
‫ﻕ ﺣﻘﻬﺎ ﻭﺃﻻﱠ ﻳﻀﻌﻬﺎ ﺩﻭ ﹶﻥ ﻣﻜﺎﻬﻧﺎ ﻭﺃﻥ ﻳﺘﺤﻔ ﹶ‬ ‫ﻑ ﺃﻣﺮَﻩ ﺃﻻﱠ ﻳﻌﻄﹶﻰ ﻧﻔﺴَﻪ ﻓﻮ َ‬
‫ﺍﻹﻧﺼﺎ ِ‬
‫ﺑﺎﻟﺘﺤﻔﻆ ﻣﻨﻬﻤﺎ ‪ :‬ﺃﺣﺪﳘﺎ ﻬﺗﻤﺔ ﺍﻹﻟﻒ ﻭﺍﻵﺧﺮ ﺗُﻬﻤﺔ ﺍﻟﺴﱠﺎﹺﺑ ﹺﻖ ﺇﱃ ﺍﻟﻘﻠﺐ ﻭﺍﻟﻠﹼﻪ ﺍﳌﻮﻓﻖ ‪.‬‬
‫ﺣﺪﻳﺚ ﻋﻦ ﺗﺄﻟﻴﻒ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻭﻣﺎ ﺃﻛﺜ َﺮ ﻣﺎ ﻳﻌﺮﺽ ﰲ ﻭﻗﺖ ﺇﻛﺒﺎﰊ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻭﺇﻃﺎﻟﱵ ﺍﻟﻜﻼﻡ ﻭﺇﻃﻨﺎﰊ‬
‫ﺚ ﺗﻐﺮ ﺍﻟ ﹶﻘ ْﻮ َﻡ ﺧَﻠﻮﺗُﻪ ** ﺣَﱴ ﻳﻠﺞﱠ ﻬﺑﻢ ِﻋﻲﱞ ﻭﺇﻛﺜﺎ ُﺭ ( ﻭﻗﻮﳍﻢ‬
‫ﺖ ﺍﺑﻦ َﻫﺮْﻣﺔ ﺣﻴﺚ ﻳﻘﻮﻝ ‪ ) :‬ﺇﻥﱠ ﺍﳊﺪﻳ ﹶ‬ ‫ﰲ ﺍﻟﻘﻮﻝ ﺑﻴ ُ‬
‫ﺴﺮﱡ ‪( .‬‬
‫ﻼ ِﺀ ُﻳ َ‬
‫ﳋﹶ‬
‫ﺠ ﹴﺮ ﰲ ﺍ ﹶ‬
‫ﰲ ﺍﳌﺜﻞ ‪ :‬ﻛﻞ ﻣُ ْ‬

‫ﺢ ﺍﻟﻌﻠﻤﺎ ِﺀ ﻟﻜﻼﻣﻲ ﻓﺈﱐ ﺃﻋﻠﻢ ﺃﻥ ﻓِﺘﻨ ﹶﺔ ﺍﻟﻠﺴﺎ ِﻥ‬

‫ﻭﺃﻧَﺎ ﺃﻋﻮ ﹸﺫ ﺑﺎﻟﻠﹼﻪ ﺃ ﹾﻥ ﹸﺃ ﹶﻏﺮﱠ ﻣﻦ ﻧﻔﺴﻲ ﻋﻨﺪ ﻏﹶﻴﺒِﺔ ﺧَﺼﻤﻲ ﻭﺗﺼﻔ ﹺ‬
‫ﻭﺍﻟﻘﻠﻢ ﺃﺷﺪّ ﻣﻦ ﻓِﺘﻨﺔ ﺍﻟﻨﺴﺎﺀ ﻭﺍﳊﺮﺹ ﻋﻠﻰ ﺍﳌﺎﻝ ‪.‬‬
‫ﻍ ﺍﻹﺭﺍﺩﺓ ﻓﻴ ِﻪ ﺃ ﻭﱠ ﹸﻝ ﺫﻟﻚ ﺍﻟﻌِﻠﺔ ﺍﻟﺸﺪﻳﺪﺓ ﻭﺍﻟﺜﺎﻧﻴﺔ ﻗﻠﺔ‬ ‫ﺕ ﲤﻨ ُﻊ ﻣﻦ ﺑﻠﻮ ﹺ‬
‫ﺏ ﻣﲏ ﺣﺎﻻ ٍ‬ ‫ﻭﻗﺪ ﺻﺎﺩﻑ ﻫﺬﺍ ﺍﻟﻜﺘﺎ ُ‬
‫ﺍﻷﻋﻮﺍﻥ ﻭﺍﻟﺜﺎﻟﺜﺔ ﻃﻮ ﹸﻝ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺮﺍﺑﻌﺔ ﺃﱐ ﻟﻮ ﺗﻜﻠﻔﺖ ﻛﺘﺎﺑﹰﺎ ﰲ ﻃﻮﻟﻪ ﻭﻋ َﺪ ِﺩ ﺃﻟﹾﻔﺎ ِﻇ ِﻪ ﻭﻣﻌﺎﻧﻴ ِﻪ ﰒﱠ ﻛﺎﻥ ﻣﻦ ﻛﹸﺘﺐ‬
‫ﺍﻟﻌَﺮَﺽ ﻭﺍﳉﻮﻫﺮ ﻭﺍﻟﻄﱠﻔﺮﺓ ﻭﺍﻟﺘﻮﻟﺪ ﻭﺍﳌﺪﺍﺧَﻠﺔ ﻭﺍﻟﻐﺮﺍﺋﺰ‬

‫ﻉ ﻓﺮﺍﻏﹰﺎ ﻷﱐ ﻛﻨﺖ ﻻ ﺃﻓ َﺰﻉُ ﻓﻴﻪ ﺇﱃ ﺗﻠﻘﱡﻂ ﺍﻷﺷﻌﺎﺭ ﻭﺗﺘﺒﱡ ﹺﻊ ﺍﻷﻣﺜﺎﻝ‬

‫ﺼ َﺮ ﺃﻳﺎﻣﹰﺎ ﻭﺃ ْﺳ َﺮ َ‬
‫ﻭﺍﻟﺘﻤﺎﺱ ﻟﻜﺎﻥ ﺃﺳ َﻬ ﹶﻞ ﻭﺃﻗ َ‬
‫ﻕ ﻫﺬﻩ ﺍﻷﻣﻮ ﹺﺭ ﰲ ﺍﻟﻜﺘﺐ ‪ .‬ﻭﺗﺒﺎﻋُ ِﺪ ﻣﺎ ﺑﲔ ﺍﻷﺷﻜﺎﻝ‬ ‫ﺞ ﻣﻦ ﺍﻟﺮﱢﻭﺍﻳﺔ ﻣﻊ ﺗﻔﺮﱡ ﹺ‬‫ﺠﹺ‬‫ﻱ ﻣﻦ ﺍﻟﻘﺮﺁ ِﻥ ﻭﺍﳊ َ‬ ‫ﻭﺍﺳﺘﺨﺮﺍﺝ ﺍﻵ ﹺ‬
‫ﻆ ﻭﻣﻦ ﺳﻮ ِﺀ ﺗﺄﻟﻴﻒ ﺃﻭ ﻣﻦ ﺗﻘﻄﻴ ﹺﻊ ﻧﻈﺎ ﹴﻡ ﻭﻣﻦ ﻭﻗﻮﻉ ﺍﻟﺸﻲﺀ ﰲ ﻏﲑ‬ ‫ﺏ ﻟﻔ ٍ‬
‫ﻼ ﻣﻦ ﺍﺿﻄﺮﺍ ﹺ‬ ‫ﺕ ﻓﻴﻪ ﺧﻠ ﹰ‬ ‫ﻓﺈ ﹾﻥ ﻭ َﺟ ْﺪ َ‬
‫ﺕ ﻋﻠﻴﻬﺎ ﻛﺘﺎﰊ ‪.‬‬ ‫ﺕ ﻋﻨﺪﻙ ﺣﺎﱄ ﺍﻟﱵ ﺍﺑﺘﺪﺃ ُ‬ ‫ﻣﻮﺿﻌﻪ ﻓﻼ ﺗﻨ ِﻜ ْﺮ ﺑﻌ َﺪ ﺃ ﹾﻥ ﺻ ﻮﱠﺭ ُ‬
‫ﻒ ﺗﺪﺑﲑﻩ‬
‫ﳊﺠَﺞ ﻟﻠﹼﻪ ﻭﺗﺼﺎﺭﻳ َ‬‫ﺲ ﺑﻪ ﺇﻻﱠ ﺇﻓﻬﺎﻣَﻚ ﻣﻮﺍﻗ َﻊ ﺍ ﹸ‬‫ﺖ ﱂ ﺃﻟﺘﻤ ْ‬‫ﻭﻟﻮﻻ ﻣﺎ ﺃﺭﺟﻮ ﻣﻦ َﻋ ْﻮ ِﻥ ﺍﻟﻠﹼﻪ ﻋﻠﻰ ﺇﲤﺎﻣﻪ ﺇ ﹾﺫ ﻛﻨ ُ‬
‫ﺕ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻓﺎﻧ ﹸﻈ ْﺮ‬‫ﺖ ﳍﺬﺍ ﺍﳌﻜﺮﻭﻩ ﻓﺈ ﹾﻥ َﻧ ﹶﻈ ْﺮ َ‬ ‫ﺿ ُ‬ ‫ﻑ ﺧﻠﹾﻘﻪ ﻣﻦ ﺃﺻﻨﺎﻑ ﺣﻜﻤﺘﻪ ﹶﻟﻤَﺎ ﺗﻌﺮﱠ ْ‬ ‫ﻉ ﺃﺻﻨﺎ َ‬‫ﻭﺍﻟﺬﻱ ﹶﺃ ْﻭ َﺩ َ‬
‫ﺐ َﻣ ْﻦ ﺇﺫﺍ ﺭﺃﻯ ﺧﲑﹰﺍ ﻛَﺘ َﻤﻪُ ﻭﺇﺫﺍ ﺭﺃﻯ‬ ‫ﺖ َﻭ َﻣ ﹾﺬ َﻫ َ‬
‫ﺐ ﺍﻟﺘﻌﻨﱡ ِ‬
‫ﺝ ﻭﻻ َﻳ ﹾﺬ َﻫﺐُ ﻣﺬﻫ َ‬ ‫ﻓﻴﻪ ﻧ ﹶﻈ َﺮ َﻣ ْﻦ ﻳﻠﺘﻤﺲ ﻟﺼﺎﺣﺒﻪ ﺍﳌﺨﺎﺭ َ‬
‫َﺷﺮّﹰﺍ ﺃﺫﺍﻋﻪ ‪.‬‬
‫ﺏ ﺇﻥ ﺃﹸ ِﺧ ﹶﺬ ﲟﺜﻠﻪ ﻭﺗُﻌَﺮﱢﺽ ﻟﻪ‬
‫ﻭﻟﻴﻌْﻠﻢ َﻣ ْﻦ ﹶﻓ َﻌ ﹶﻞ ﺫﻟﻚ ﺃﻧﱠﻪ ﻗﺪ ﺗﻌﺮﱠﺽ ﻟﺒﺎ ﹴ‬
 ‫ﰲ ﻗﻮﻟﻪ ﻭﻛﺘﺒﻪ ﺃ ﹾﻥ ﻟﻴﺲ ﺫﻟﻚ ﺇﻻﹼ ﻣﻦ ﺳﺒﻴﻞ ﺍﻟﻌُﻘﻮﺑ ِﺔ ﻭﺍﻷﺧْﺬ ﻣﻨﻪ ﺑﺎﻟﻈﻼﻣﺔ ﻓﻠﻴﻨﻈ ْﺮ ﻓﻴﻪ ﻋﻠﻰ ﻣﺜﺎﻝ ﻣﺎ ﺃﺩﱠﺏ ﺍﻟﻠﹼﻪ ﺑﻪ‬
‫ﻭﻋﺮﱠﻑ ﻛﻴﻒ ﻳﻜﻮﻥ ﺍﻟﻨﻈﺮ ﻭﺍﻟﺘﻔﻜﲑ ﻭﺍﻻﻋﺘﺒﺎﺭ ﻭﺍﻟﺘﻌﻠﻴﻢ ﻓﺈﻥﱠ ﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞﹼ ﻳﻘﻮﻝ ‪ :‬ﻭَﺇ ﹾﺫ ﹶﺃ َﺧ ﹾﺬﻧَﺎ ﻣِﻴﺜﹶﺎ ﹶﻗ ﹸﻜ ْﻢ َﻭ َﺭ ﹶﻓ ْﻌﻨَﺎ‬
‫ﹶﻓ ْﻮ ﹶﻗﻜﹸﻢُ ﺍﻟﻄﱡﻮ َﺭ ُﺧﺬﹸﻭﺍ ﻣَﺎ ﺁَﺗ ْﻴﻨَﺎ ﹸﻛ ْﻢ ﹺﺑﻘﹸ ﻮﱠٍﺓ ﻭَﺍ ﹾﺫ ﹸﻛﺮُﻭﺍ ﻣَﺎ ﻓِﻴ ِﻪ ‪.‬‬
‫ﺕ ﺑﺬﻛﺮ ﺍﻵﻳﺔ ﻭﺍﻷﻋﺠﻮﺑِﺔ ﰲ ﺍﻟﻔﺮﺍﺷﺔ ﻭﺍﳉِﺮﺟﺴَﺔ ﹶﺃﻻﱠ‬ ‫ﺍﳊﻜﻤﺔ ﺍﳉﻠﻴﻠﺔ ﰲ ﺩﻗﻴﻖ ﺍﻷﺷﻴﺎﺀ ﻓﻴﻨﺒﻐﻲ ﺃ ﹾﻥ ﺗﻜﻮﻥ ﺇﺫﺍ ﻣﺮ ْﺭ َ‬
‫ﲢ ِﻘ َﺮ ﺗﻠﻚ ﺍﻵﻳﺔ ﻭﺗﺼﻐﱢﺮ ﺗﻠﻚ ﺍﻷﻋﺠﻮﺑﺔ ﻟﺼﻐﺮ ﻗﺪﺭﳘﺎ ﻋﻨﺪﻙ ﻭﻟﻘﻠﱠﺔ ﻣﻌﺮﻓﺘﻬﻤﺎ ِﻋ ْﻨ َﺪ ﻣﻌﺮﻓﺘﻚ ﻟِﺼﻐَﺮ ﺃﺟﺴﺎﻣﻬﻤﺎ‬
‫ﻋﻨﺪ ﺟﺴﻤﻚ ﻭﻟﻜﻦ ﻛ ْﻦ ﻋﻨﺪ ﺍﻟﺬﻱ ﻳﻈﻬَﺮ ﻟﻚ ﻣﻦ ﺗﻠﻚ ﺍﳊﻜﻢ ﻭﻣﻦ ﺫﻟﻚ ﺍﻟﺘﱠﺪﺑﲑ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﹼ ‪:‬‬
‫ﻚ َﻳﹾﺄﺧُﺬﹸﻭﺍ‬
‫ﺨ ﹾﺬ ﻫَﺎ ﹺﺑﻘﹸ ﻮﱠ ٍﺓ َﻭ ﹾﺃ ُﻣ ْﺮ ﹶﻗ ْﻮَﻣ َ‬
‫ﻼ ِﻟ ﹸﻜﻞﱢ َﺷ ْﻲ ٍﺀ ﰒ ﻗﺎﻝ ‪ :‬ﹶﻓ ُ‬
‫ﺡ ِﻣ ْﻦ ﹸﻛﻞﱢ َﺷ ْﻲ ٍﺀ َﻣ ْﻮ ِﻋ ﹶﻈ ﹰﺔ َﻭَﺗ ﹾﻔﺼِﻴ ﹰ‬
‫َﻭ ﹶﻛَﺘ ْﺒﻨَﺎ ﹶﻟ ُﻪ ﻓِﻲ ﺍ َﻷﹾﻟ ﻮَﺍ ﹺ‬
‫ﳉَﺒ ﹶﻞ ﻓ ْﻮ ﹶﻗ ُﻬ ْﻢ ﹶﻛﹶﺄﻧﱠﻪُ ﻇﹸﻠﹼﺔﹲ َﻭ ﹶﻇﻨﱡﻮﺍ ﹶﺃﻧﱠﻪُ ﻭَﺍﻗِﻊٌ ﹺﺑ ﹺﻬ ْﻢ ُﺧﺬﹸﻭﺍ ﻣَﺎ ﺁَﺗ ْﻴﻨَﺎ ﹸﻛ ْﻢ ﹺﺑﻘﹸ ﻮﱠ ٍﺓ‬
‫ﺴﹺﻨﻬَﺎ ﰒﹼ ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ‪ :‬ﻭَﺇ ﹾﺫ ﻧَﺘَﻘﹾﻨَﺎ ﺍ ﹶ‬
‫ﹺﺑﹶﺄ ْﺣ َ‬
‫ﺖ‬
‫ﺖ ﰲ ﺍﻟﻘﹶﻠﺐ ﻭﺇﺫﺍ َﺧ َﺮ َﺟ ْ‬ ‫ﺐ ﻭﻗ َﻌ ْ‬ ‫ﺖ ﻣﻦ ﺍﻟ ﹶﻘ ﹾﻠ ﹺ‬ ‫ﻭَﺍ ﹾﺫ ﹸﻛﺮُﻭﺍ ﻣَﺎ ﻓِﻴِﻪ ﻭﻗﺪ ﻗﺎﻝ ﻋﺎﻣ ُﺮ ﺑﻦ ﻋﺒﺪ ﻗﻴﺲ ‪ :‬ﺍﻟﻜﻠﻤﺔ ﺇﺫﺍ ﺧﺮﺟ ْ‬
‫ﻣﻦ ﺍﻟﻠﺴﺎ ِﻥ ﱂ ﲡﺎﻭﺯ ﺍﻵﺫﺍﻥ ‪( .‬‬

‫ﺣﺚ ﻋﻠﻰ ﺍﻹﺧﻼﺹ ﻭﺍﻟﺘﻨﺒﻪ ﻋﻨﺪ ﺍﻟﻨﻈﺮ ﻭﺃﻧﺎ ﺃﻋﻴﺬ ﻧﻔﺴﻲ ﺑﺎﻟﻠﹼﻪ ﺃ ﹾﻥ ﺃﻗﻮﻝ ﺇﻻﹼ ﹶﻟﻪُ ﻭﺃﻋﻴﺬﻙ ﺑﺎﻟﻠﹼﻪ ﺃﻥ ﺗﺴﻤﻊ ﺇﻻﹼ ﹶﻟﻪُ‬
‫ﺼﺮُﻭ ﹶﻥ ﻓﹶﺎ ْﺣ ﹶﺬ ْﺭ‬
‫ﻚ َﻭ ُﻫ ْﻢ ﹶﻻ ُﻳ ْﺒ ِ‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﹼ ‪ :‬ﻭَﺇ ﹾﻥ َﺗ ْﺪﻋُﻬُ ْﻢ ﺇﻟﹶﻰ ﺍ ﹾﻟ ُﻬﺪَﻯ ﹶﻻ َﻳ ْﻬَﺘﺪُﻭﺍ َﻭَﺗﺮَﺍ ُﻫ ْﻢ َﻳ ْﻨ ﹸﻈﺮُﻭ ﹶﻥ ﺇﹶﻟْﻴ َ‬
‫ﻉ ﺍﻵﺫﺍﻥ‬ ‫ﻣﻦ ﺃ ﹾﻥ ﺗﻜﻮ ﹶﻥ ﻣﻨﻬﻢ ﻭﳑﱠﻦ َﻳْﻨﻈﹸﺮُ ﺇﱃ ﺣﻜﻤﺔ ﺍﻟﻠﹼﻪ ﻭﻫﻮ ﻻ ﻳﺒﺼﺮﻫﺎ َﻭ ِﻣﻤﱠ ْﻦ ﻳﺒﺼﺮﻫﺎ ﺑﻔﹶﺘْﺢ ﺍﻟ َﻌ ْﻴ ﹺﻦ ﻭﺍﺳﺘﻤﺎ ﹺ‬
‫ﻭﻟﻜﻦ ﺑﺎﻟﺘﻮﻗﻒ ﻣﻦ ﺍﻟﻘﻠﹾﺐ ﻭﺍﻟﺘﺜﺒﺖ ﻣﻦ ﺍﻟﻌﻘﹾﻞ ﻭﺑﺘﺤﻔﻴﻈﻪ ﻭﲤﻜﻴﻨﻪ ﻣﻦ ﺍﻟﻴﻘﲔ ﻭﺍﳊﺠﱠﺔ ﺍﻟﻈﺎﻫﺮﺓ ﻭﻻ ﻳﺮﺍﻫﺎ ﻣﻦ‬
‫ﻳُﻌ ﹺﺮﺽُ ﻋﻨﻬﺎ ‪.‬‬
‫ﺴ َﻤﻌُﻮ ﹶﻥ ﻭﻗﺎﻝ ‪ :‬ﺇﻥﱠ َﺷﺮﱠ ﺍﻟﺪّ ﻭَﺍ ﺏﱢ ِﻋ ْﻨ َﺪ ﺍﻟﻠﹼِﻪ‬ ‫ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﹼ ‪َ :‬ﻭ ﹶﻻ َﺗﻜﹸﻮﻧُﻮﺍ ﻛﹶﺎﻟﱠﺬِﻳ َﻦ ﻗﹶﺎﻟﹸﻮﺍ َﺳ ِﻤ ْﻌﻨَﺎ َﻭ ُﻫ ْﻢ ﹶﻻ َﻳ ْ‬
‫ﺍﻟﺼﱡﻢﱡ ﺍ ﹾﻟُﺒ ﹾﻜ ُﻢ ﺍﻟﱠﺬِﻳ َﻦ ﹶﻻ َﻳ ْﻌ ِﻘﻠﹸﻮ ﹶﻥ ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﺻﻤّﹰﺎ ﺑُﻜﻤﹰﺎ ﻭﻛﺎﻧﻮﺍ ﻫﻢ ﻻ ﻳﻌﻘﻠﻮﻥ ﹶﻟﻤَﺎ ﻋﻴﱠﺮﻫﻢ ﺑﺬﻟﻚ ﻛﻤﺎ ﱂ ﻳﻌﻴﱢﺮ َﻣ ْﻦ‬
‫ﺧَﻠ ﹶﻘﻪُ ﻣﻌﺘﻮﻫﹰﺎ ﻛﻴﻒ ﱂ ﻳﻌﻘﻞ َﻭ َﻣ ْﻦ َﺧ ﹶﻠﻘﹸﻪ ﺃﻋﻤﻰ ﻛﻴﻒ ﱂ ﻳﺒﺼﺮ ﻭﻛﻤﺎ ﱂ َﻳﻠﹸ ﹺﻢ ﺍﻟﺪﻭﺍ ﺏﱠ ﻭﱂ ﻳﻌﺎﻗﺐ ﺍﻟﺴﱢﺒﺎﻉ ﻭﻟ ِﻜﻨﱠﻪُ‬
‫ﻼ‪.‬‬ ‫ﲰّﻰ ﺍﻟﺒﺼﲑ ﺍﳌﺘﻌﺎﻣﻲ ﺃﻋﻤﻰ ﻭﺍﻟﺴﻤﻴ َﻊ ﺍﳌﺘﺼﺎ ِﻣ َﻢ ﺃﺻﻢﱠ ﻭﺍﻟﻌﺎﻗ ﹶﻞ ﺍﳌﺘﺠﺎﻫ ﹶﻞ ﺟَﺎﻫ ﹰ‬
‫ﺤ ﹺﻲ ﺍﳌﹶﻮْﺗَﻰ َﻭﻫُ َﻮ‬ ‫ﻚ ﹶﻟﻤُ ْ‬‫ﺽ َﺑ ْﻌ َﺪ َﻣ ْﻮِﺗﻬَﺎ ﺇﻥﹼ ﺫِﻟ َ‬
‫ﺤ ﹺﻲ ﺍ َﻷ ْﺭ َ‬
‫ﻒ ﻳُ ْ‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﹼ ‪ :‬ﻓﹶﺎْﻧ ﹸﻈ ْﺮ ﺇﻟﹶﻰ ﺁﺛﹶﺎ ﹺﺭ َﺭ ْﺣ َﻤِﺔ ﺍﻟﻠﹼ ِﻪ ﹶﻛْﻴ َ‬
‫ﻋَﻠﹶﻰ ﹸﻛﻞﱢ َﺷ ْﻲ ٍﺀ ﻗﹶﺪِﻳﺮٌ‬

‫ﻓﹶﺎ ْﻧ ﹸﻈ ْﺮ ﻛﻤﺎ ﺃﻣﺮﻙ ﺍﻟﻠﹼﻪ ﻭﺍﻧﻈ ْﺮ ﻣﻦ ﺍﳉﻬﺔ ﺍﻟﱵ ﺩﻟﹼﻚ ِﻣ ْﻨﻬَﺎ ﻭﺧ ﹾﺬ ﺫﻟﻚ ﺑﻘ ﻮَﺓ ﻗﺎﻝ ﺗﻌﺎﱃ ‪ُ :‬ﺧﺬﹸﻭﺍ ﻣَﺎ ﺁَﺗ ْﻴﻨَﺎ ﹸﻛ ْﻢ ﹺﺑﻘﹸ ﻮّ ٍﺓ‬
‫ﻭَﺍ ﹾﺫ ﹸﻛﺮُﻭﺍ ﻣَﺎ ﻓِﻴِﻪ ‪.‬‬
‫ﻋﻮﺩ ﺇﱃ ﺍﳊﻴﺎﺕ ﰒﱠ َﺭ َﺟ َﻊ ﺑﻨﺎ ﺍﻟﻘﻮ ﹸﻝ ﺇﱃ ﻣﺎ ﰲ ﺍﳊﻴﱠﺎﺕ ﻣﻦ ﺍﻟﻌِﻠﻢ ﻭﺍﻟﻌِﱪﺓ ﻭﺍﻟﻔﺎﺋﺪ ِﺓ ﻭﺍﳊِﻜﻤﺔ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺃﺑﻮ ﹶﺫﺭﱟ‬
‫ﺍﻟﻐﻔﺎﺭﻱﱡ ‪ :‬ﻟﻘﺪ َﺗ َﺮ ﹶﻛﻨَﺎ ﺭَﺳﻮﻝﹸ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻣﺎ ﳝﺮﱡ ﺑﻨﺎ ﻃﺎﺋﺮٌ ﺇﻻ ﹺﻭ ِﻋ ْﻨ َﺪﻧَﺎ ﻣﻦ ﺷﺄﻧﻪ ﻋِﻠﹾﻢٌ ﻭﻫﺬﺍ ﺍﻟﻘﻮ ﹸﻝ‬
‫ﲑ ﻣﻦ ﺑُﻐﺎﺛﻬﺎ ﻭﺃﺣﺮﺍﺭﻫﺎ ﻭﻻ ﻣﺎ ﻳﺪﺧﻞ ﰲ ﺑﺎﺑﺔ ﺍﳍﻤَﺞ ﻭﻗﺪ‬ ‫ﺻﺤﻴﺢ ﻋﻦ ﺃﰊ ﺫﺭ ﻭﱂ ﳜﺺﱠ ﺃﺑﻮ ﺫﺭﱟ ﺧَﺸﺎﺵ ﺍﻟﻄﱠ ﹺ‬
‫ﺖ ﻧﻈﺮﻙ ﺇﱃ ﻧﻈﺮﻧﺎ ﺃ ﹾﻥ ﺗﺴﺘﺘﻢﱠ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻓﻘﺪ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪) :‬‬ ‫ﺃﺭﻳْﻨﺎﻙ ﻣﻦ ﲢﻘﻴﻖ ﻗﻮﻟِﻪ ﹶﻃﺮَﻓﹰﺎ ﻭﻟﻌﻠﻚ ﺇﻥ ﲨ ْﻌ َ‬
‫ﻱ ﰲ ﺭﺃﻱ ﻭﺍﺣ ٍﺪ ** ﺃ ِﺷﲑَﺍ َﻋ ﹶﻠﻲﱠ ﺍ ﹾﻟَﻴ ْﻮ َﻡ ﻣَﺎ َﺗ َﺮﻳَﺎ ِﻥ ( ﻭﻗﺎﻝ ﺍﻷﺣﻨَﻒ ‪ :‬ﻣﺎ ِﻣ ْﻦ ﺍﻟﻨﺎﺱ ﺃﺣﺪٌ ﺇﻻﱠ ﻭﻗﺪ‬‫ﺧﻠﻴﻠﻲﱠ ﻟﻴﺲ ﺍﻟﺮﺃ ُ‬
 ‫ﺕ ﺟﺪّﹰﺍ ﻭﻫﻲ ﻣﻦ ﺍﻷﻣﻢ ﺍﻟﱵ ﻳﻜﺜﹸﺮ‬
‫ﺕ ﺍﳉﻬﺎ ِ‬ ‫ﺖ ﻣﻨﻪ ﺷﻴﺌﹰﺎ ﺣﺘﱠﻰ ﻣﻦ ﺍﻷ َﻣ ِﺔ ﺍﻟ َﻮﺭْﻫﺎ ِﺀ ﻭﺍﻟﻌ ْﺒ ِﺪ ﻭﺍﳊﻴﱠﺎﺕ ﳐﺘﻠﻔﺎ ُ‬
‫ﺗﻌﻠﱠ ْﻤ ُ‬
‫ﺱ‬
‫ﺽ ﻟﻠﻨﱠﺎ ﹺ‬
‫ﻑ ﺃﺟﻨﺎﺳِﻬﺎ ﰲ ﺍﻟﻀﱠﺮ ﹺﺭ ﻭﺍﻟﺴﻢّ ﻭﰲ ﺍﻟﺼﱢﻐ ﹺﺮ ﻭﺍﻟ ِﻌﻈﹶﻢ ﻭﰲ ﺍﻟﺘﻌﺮﱡ ﹺ‬ ‫ﺍﺧﺘﻼ ُ‬

‫ﺏ ﻣﻨﻬﻢ ﻓﻤﻨﻬﺎ ﻣﺎ ﻻ ﻳﺆﺫﻱ ﺇﻻﱠ ﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﺍﻟﻨﺎﺱ ﻗﺪ ﺁ ﹶﺫ ْﻭ ﻫَﺎ َﻣﺮﱠﺓ ﻭﺃﻣّﺎ ﺍﻷﺳ َﻮﺩُ ﻓﺈﻧﱠ ُﻪ ﳛ ِﻘﺪُ ﻭﻳُﻄﺎﻟﺐ‬
‫ﻭﰲ ﺍﳍﺮ ﹺ‬
‫ﻭﻳﻜﻤَُﻦ ﰲ ﺍﳌﺘﺎﻉ ﺣﱴ ﻳُ ْﺪ ﹺﺭﻙ ﺑﻄﺎﺋﻠﺘﻪ ﻭﻟﻪ ﺯﻣﺎﻥﹲ (‬
‫ﻳﻘﺘ ﹸﻞ ﻓﻴﻪ ﻛﻞﱠ ﺷﻲ ٍﺀ ﻬﻧﺸَﻪ ‪.‬‬
‫ﻒ ﻣﻊ ﺃ ﻭﱠﻝ ﺍﻟﻠﻴﻞ ﺇﺫﺍ ﺳ ﹶﻜ َﻦ ﻭ َﻫﺞُ ﺍﻟﺮﱠ ْﻣ ﹺﻞ ﻭﻇﺎ ِﻫﺮُ ﺍﻷﺭﺽ‬ ‫ﻭﺃﻣﱠﺎ ﺍﻷﻓﻌﻰ ﻓﻠﻴﺲ ﺫﻟﻚ ﻋﻨﺪَﻫﺎ ﻭﻟﻜﻨﻬﺎ ﺗَﻈﻬﺮ ﰲ ﺍﻟﺼﱠﻴ ِ‬
‫ﺨﺺُ ﺭﺃﺳﻬﺎ ﻟﺌﻼﱠ ﻳﺪﺭﻛﹶﻬﺎ‬ ‫ﺸِ‬‫ﺼﻖُ َﺑ َﺪَﻧﻬَﺎ ﺑﺎﻷﺭﺽ ﻭُﺗ ْ‬
‫ﺤ َﻦ ﻛﺄﻧﱠﻬﺎ ﺭَﺣًﻰ ﰒﱠ ﺗُﻠ ِ‬
‫ﻓﺘﺄﰐ ﻗﺎ ﹺﺭ َﻋ ﹶﺔ ﺍﻟﻄﱠﺮﻳﻖ ﺣﱴ ﺗﺴﺘﺪﻳ َﺮ ﻭَﺗ ﹾﻄ َ‬
‫ﺽ ﳍﺎ ﻭﻫﻲ ﻗ ْﺪ ﺗﻌﺮﱠﺿﺖ‬ ‫ﺶ ﺇﻻﱠ ﺑﺄﻥ ﻳَُﺘ َﻌﺮﱠ َ‬
‫ﺍﻟﺴﱡﺒﺎﺕ ﻣﻌﺘﺮﺿﺔ ﻟِﺌﻼﱠ ﻳﻄﺄﻫﺎ ﺇﻧﺴﺎﻥﹲ ﺃﻭ ﺩﺍﺑﱠ ﹲﺔ ﻓﺘﻨﻬﺸَﻪ ﻛﺄﻧﱠﻬَﺎ ﺗﺮﻳﺪ ﺃﻻﱠ ﺗﻨ َﻬ َ‬
‫ﻟَﻨﻬْﺸﻪ ﺑﺎﻋﺘﺮﺍﺿﻬﺎ ﰲ ﺍﻟﻄﱠﺮﹺﻳ ﹺﻖ ﻭﺗﻨﺎ ﻭُﻣﻬﺎ ﻋﻠﻴﻪ ﻭﻫﻲ ﻣﻦ ﺍﳊﻴّﺎﺕ ﺍﻟﱵ ﺗﺮﺻﺪ ﻭﺗﻮﺻﻒ ﺑﺬﻟﻚ ﻗﺎﻝ َﻣ ْﻌﻘِﻞ ﺑﻦ ﺧُﻮﻳﻠﺪ‬
‫ﺻ ِﺪ ﻫَﺎ ﺍ ﹾﻟ ُﻌ ْﺮ ﹺﻡ (‬
‫ﺱ ﺍﻷﻓﺎﻋِﻲ ﰲ َﻣﺮَﺍ ِ‬
‫‪ ) :‬ﺃﺑﺎ َﻣ ْﻌ ِﻘ ﹴﻞ ﻻ ﺗُﻮ ِﻃﹶﺌ ْﻨ ﹸﻜ ْﻢ َﺑﻐَﺎﺿَﱵ ** ﺭُﺅﻭ َ‬

‫ﻳﺮﻳﺪ ‪ :‬ﺍﻷﻓﺎﻋﻲ ﰲ ﻣﺮﺍﺻﺪﻫﺎ ﻭﻛ ﱡﻞ ﻣﻨﻘﱠﻄﹶﺔ ﻓﻬﻲ َﻋﺮْﻣﺎﺀ ِﻣ ْﻦ ﺷﺎٍﺓ ﺃﻭ ﻏﲑ ﺫﻟﻚ ‪.‬‬

‫ﺻ ِﺪ ( ﻭﺍﻷﻓﻌﻰ ﺗﻘُﺘ ﹸﻞ ﰲ ﻛﻞﱢ ﺣﺎ ﹴﻝ‬
‫ﺻ ِﺪ ** ﻟﻠﺴّ ﹾﻔ ﹺﺮ ﰲ ﺃﻋﻠﻰ ﺍﻟﺒﻴﺎﺕ ﻗﺎ ِ‬
‫ﺶ ﻭﺭﺍ ِ‬
‫ﺕ ﻣﻦ َﺣَﻨ ﹴ‬
‫ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﻭﻛﻢ ﹶﻃ َﻮ ْ‬
‫ﻭﰲ ﻛﻞﱢ ﺯﻣﺎﻥ ﻭﺍﻟﺸﱡﺠﺎﻉ ﻳﻮﺍِﺛﺐُ ﻭﻳﻘﻮﻡ ﻋﻠﻰ ﹶﺫﻧَﺒﻪ ﻭﺭﺑﱠﻤﺎ َﺑ ﹶﻠ ﹶﻎ ﺭﺃﺳُﻪ‬

‫ﻣﺎ ﻳﻘﺘﻞ ﺍﳊﻴﺔ ﻭﺍﻟﻌﻘﺮﺏ ﻣﻦ ﺍﳊﻴﻮﺍﻥ‬

‫ﻭﻟﻴﺲ ﻳﻘﺘﻠﻬﺎ ﺇﺫﺍ ﺗﻄ ﻮّﻗﺖ ﻋﻠﻰ ﺍﻟﻄﱠﺮﻳﻖ ﻭﰲ ﺍﳌﻨﺎﻫﺞ ﺃﻭ ﺍﻋﺘَﺮﺿﺘْﻬﺎ ﻟﺘﻘﻄﻌﻬﺎ ﻋﺎﺑﺮ ﹰﺓ ﺇﱃ ﺍﳉﺎﻧﺐ ﺍﻵﺧﺮ ﺷﻲ ٌﺀْ‬
‫ﺖ ﺑﲔ ﺃﺭﺟﻠﻬﺎ ﻛﺎﻥ ﳘﺘُﻬﺎ‬ ‫ﻛﺄﻗﺎﻃﻴﻊ ﺍﻟﺸﱢﻴﺎ ِﻩ ﺇﺫﺍ ﻣﺮﱠﺕ ﻬﺑﺎ ﻭﻛﺬﻟﻚ ﺍﻹﺑ ﹸﻞ ﺍﻟﻜﺜﲑ ﹸﺓ ﺇﺫﺍ ﻣﺮﱠﺕ ﻓﺈﻥﱠ ﺍﳊﻴﱠ ﹶﺔ ﺇﺫﺍ َﻭ ﹶﻗ َﻌ ْ‬
‫ﺞ ﻣﻦ ﻭﻁﺀ‬
‫ﺖ ﻣﻦ ﻭﻁﺀ ﺃﻳﺪﻳﻬﺎ ﱂ ﺗﻨ ُ‬
‫ﺺ ﺑﻨﻔﺴﻬﺎ ﻟﺌﻼﹼ ﺗﻌﺠﻠﻬﺎ ﺑﺎﻟﻮﻁﺀ ﻓﺈﻥ ﹶﳒ ْ‬ ‫ﻧﻔﺴَﻬﺎ ﻭﱂ ﻳﻜﻦ ﳍﺎ ﳘﺔﹲ ﺇﻻﹼ ﺍﻟﺘﱠﺨَﻠ َ‬
‫ﺖ ﻣِﻦ ﻭﺍﺣﺪ ٍﺓ ﱂ ﺗﺴﻠﻢ ﻣﻦ ﺍﻟﱵ ﺗﻠﻴﻬﺎ ﺇﱃ ﺁﺧﺮﻫﺎ ‪.‬‬ ‫ﺃﺭﺟﻠﻬﺎ ﻭﺇ ﹾﻥ ﺳﻠ َﻤ ْ‬
‫ﺕ ﰲ ِﻏﺸَﺎﺷﻬﺎ‬
‫ﻭﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﹶﻟﺠَﺄ ﻭﻫﻮ ﻳﺼﻒ ﺇﺑﻠﻪ ‪َ :‬ﺗ َﻌﺮﱠﺽُ ﺍﳊﻴﱠﺎ ُ‬

‫ﺏ َﺗ ﹶﻘﻊُ ﰲ ﻳﺪ ﺍﻟﺴﱢﻨّﻮﺭ ﻓﻴﻠﻌﺐ ﻬﺑﺎ ﺳﺎﻋﺔ ﻣﻦ‬

‫ﻭﻗﺎﻝ ﺫﻭ ﺍﻷﻫﺪﺍﻡ ‪ُ :‬ﺗ ْﻌﺠﹺﻠﻬﺎ ﻋﻦ ﻬﻧﺸﻬﺎ ﻭﺍﻟﻨﱠ ﹾﻜ ﹺﺰ ﻭﻣﻦ ﺫﻟﻚ ﺃﻥﹼ ﺍﻟﻌﻘﺮ َ‬
‫ﺍﻟﻠﱠﻴﻞ ﻭﻫﻲ ﰲ ﺫﻟﻚ ﻣﺴﺘﺮﺧﻴﺔﹲ ﻣﺴﺘﺨﺬِﻳﺔﹲ ﻻ ﺗﻀﺮﺑﻪ ﻭﺍﻟﺴﱠﻨﺎﻧﲑ ﻣﻦ ﺍﳋﻠﹾﻖ ﺍﻟﺬﻱ ﻻ ﺗﺴﺮﻉ ﺍﻟﺴﱡﻤﻮﻡ ﻓﻴﻪ ‪.‬‬

‫ﻣﺴﺎﳌﺔ ﺍﻷﻓﻌﻰ ﻟﻠﻘﺎﻧﺺ ﻭﺍﻟﺮﺍﻋﻲ‬

‫ﺱ ﺍﻟﺮﱠﺟُﻞ ﻭﻋﻠﻰ ﻓﺮﺍﺷﻪ ﻓﻼ ﺗﻨﻬﺸُﻪ ﻭﺃﻛﹶﺜﺮُ ﻣﺎ ﻳُﻮ َﺟﺪُ ﺫﻟﻚ ﻣﻦ ﺍﻟﻘﺎﻧﹺﺺ ﻭﺍﻟﺮﱠﺍﻋﻲ ﻗﺎﻝ‬ ‫ﻭﺭﺑﱠﻤﺎ ﺑﺎﺗﺖ ﺍﻷﻓﻌﻰ ﻋﻨ َﺪ ﺭﺃ ﹺ‬
‫ﳊﺐﱡ ‪ :‬ﺍﳊﺒﻴﺐ ﻭﺍﻟﻨﻀﻨﺎﺽ ﻣﻦ‬ ‫ﳊﺐﱢ ﻣﺴَﺘ ِﻤ َﻊ ﺍﻟﺴﱢﺮﺍ ﹺﺭ ( ﻗﺎﻝ ‪ :‬ﺍ ِ‬
‫ﺖ ﺍﳊﻴﱠﹸﺔ ﺍﻟﻨﱠﻀْﻨَﺎﺽُ ِﻣ ْﻨﻪُ ** ﻣﻜﺎ ﹶﻥ ﺍ ِ‬
‫ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﺗﺒﻴ ُ‬
‫ﺍﳊﻴﱠﺎﺕ ‪ :‬ﺍﻟﺬﻱ ﳛﺮﱢﻙ‬
 ‫ﺝ ﻟﺴﺎﻧَﻪ ﳛﺮﱢﻛﻪ ‪.‬‬ ‫ﺖ ﻟﺬﻱ ﺍﻟﺮﱡﻣّﺔ ‪ :‬ﻣﺎ ﺍﻟﻨﻀﻨﺎﺽ ﻓﺄﺧ َﺮ َ‬ ‫ﻟﺴﺎَﻧﻪُ ﻭﻋﻦ ﻋﻴﺴﻰ ﺑﻦ ﻋﻤﺮ ﻗﺎﻝ ‪ :‬ﻗﻠ ُ‬
‫ﻭﺇﳕﺎ ﻳﺼﻒ ﺍﻟﻘﺎﻧﺺ ﻭﺃﻧّﻪ ﻳﺒﻴﺖ ﺑﺎﻟﻘﻔﺮ ﻭﻣﺜﻠُﻪ ﻗﻮ ﹸﻝ ﺃﰊ ﺍﻟﻨﺠﻢ ‪ ) :‬ﺗَﺤﻜﻲ ﻟَﻨﹶﺎ ﺍ ﹾﻟ ﹶﻘ ْﺮﻧَﺎ ُﺀ ﰲ ِﻋﺮْﺯﺍﳍﺎ ** َﺟﺮْﻱ ﺍﻟﺮّﺣَﻰ‬
‫َﺗﺠْﺮﻱ ﻋﻠﻰ ﺛِﻔﺎﳍﺎ ( ﺍﻟ ِﻌﺮْﺯﺍﻝ ‪ :‬ﺍﳌﻜﺎﻥ ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ ﺃﺑﻮ ﻭَﺟْﺰَﺓ ‪ ) :‬ﺗﺒﻴﺖ ﺟﺎﺭﺗَﻪ ﺍﻷﻓﻌَﻰ ﻭﺳﺎﻣﺮَﻩ ** ﺭﺑﺪٌ ﺑﻪ‬
‫ﻋﺎﺫﺭٌ ﻣﻨﻬﻦّ ﻛﺎﳉﹶﺮَﺏ ( ﻭﻗﻮﻟﻪ ‪ :‬ﺭُﺑْﺪ ﻳﺮﻳﺪ ﺍﻟﺒﻌﻮﺽ ﻭﻋﺎﺫﺭ ‪ :‬ﺃﺛﺮ ‪.‬‬
‫ﻗﺼﺔ ﰲ ﻣﺴﺎﳌﺔ ﺍﻷﻓﻌﻰ ﻗﺎﻝ ‪ :‬ﻭﺑﺎﺕ ﳛﲕ ﺑﻦ ﻣﻨﻘﺎﺵ ﻣﻊ ﺩﺍﺭﻡ ﺍﻟﺪﺍﺭﻣﻲّ ﻓﻠﻤﺎ ﺃﺻﺒﺢ ﳛﲕ‬

‫ﺭﺃﻯ ﺑﻴﻨﻬﻤﺎ ﺃﻓﻌﻰ ﻣﺴﺘﻮﻳﹰﺔ ﻓﻮﺛﺐ ﳛﲕ ﻟﻴﻘﺘﻠﻬﺎ ﻓﻘﺎﻝ ﻟﻪ ﺩﺍﺭﻡ ﻗﺪ ﺃﻋﺘﻘﺘُﻬﺎ ﻭﺣﺮﱠﺭﻬﺗﺎ ﻭ ﹶﱂ ﺗﻘُﺘﻠﹸﻬﺎ ﻭﻫﻲ ﺿﺠﻴﻌﱵ ﻣﻦ‬
‫ﺱ ﻻ ﻳﻨﺠﻮ ﺻﺤﻴﺤﺎﹰ‬
‫ﺤﺮﱠﺭُ ﺩﺍﺭ ﹺﻡ ( ) ﻣﻦ ﺍﳋﹸ ْﺮ ﹺ‬
‫ﻼ ﻣُ َ‬
‫ﻒ ﺑﻨﺎ ﻟﻴ ﹰ‬
‫ﺤَﺒﺘِﻲ ** ُﻳﻄِﻴ ُ‬
‫ﺃ ﻭﱠﻝ ﺍﻟﻠﻴﻞ ) ﺃﻋﻮ ﹸﺫ ﺑﺮﺑﱢﻲ ﺃﻥ ﺗُﺮَﻯ ﱄ ﺻ ْ‬
‫ﺏ ﰲ ﺫﻟﻚ ﺩﻭ ﹶﻥ ﺍﳊﻴﱠﺎﺕ ﺇﻻﹼ‬ ‫ﺳَﻠﻴﻤُﻬﺎ ** ﻭﺇﻥ ﻛﺎﻥ ﻣﻌﻘﻮﺩﹰﺍ ﲝﻠﹾﻲ ﺍﻟﺘﻤﺎﺋﻢ ( ﻣﺴﺎﳌﺔ ﺍﻟﻌﻘﺎﺭﺏ ﻟﻠﻨﺎﺱ ﻭﺍﻟﻌﻘﺎﺭ ُ‬
‫ﻑ ﺍﻟﺮﱠﺟُ ﹺﻞ ﺍﻟﻠﱠﻴ ﹶﻠ ﹶﺔ ﺑﺄﺳﺮﻫﺎ ﻭﺗﻜﻮ ﹸﻥ ﰲ ﻗﻤﻴﺼﻪ ﻋﺎﻣّﺔ ﻳﻮﻣﻬﺎ ﻓﻼ ﺗﻠﺴﻌﻪ ﻓﻬﻲ‬
‫ﺍﳉﺮﱠﺍﺭﺍﺕ ﻓﺈﻬﻧﺎ ﺭﺑﱠﻤﺎ ﺑﺎﺗﺖ ﰲ ﳊﺎ ِ‬
‫ﺑﺎﻷﻓﻌﻰ ﺃﺷﺒَﻪ ‪.‬‬
‫ﺕ ﻛﻤﺎ ﻳﺼﻨﻊ ﺍﳌﺴﻲﺀ ﺍﳋﺎﺋﻒ ﻟِﻠﻌﻘﹶﺎﺏ ‪.‬‬ ‫ﺖ ﺇﻧﺴﺎﻧﹰﺎ ﻓﺮﱠ ْ‬
‫ﺼﺪُ ﺇﱃ ﺍﻟﺼﱠﻮﺕ ﻓﺈﺫﺍ ﺿﺮَﺑ ْ‬ ‫ﺏ ﻓﺈﻬﻧﺎ ﺗﻘ ِ‬
‫ﻓﺄﻣﱠﺎ ﺳﺎﺋ ُﺮ ﺍﻟﻌﻘﺎﺭ ﹺ‬
‫ﺴﺪِﻩ ﻓﺈﻬﻧﺎ ﻋﻨﺪ ﺫﻟﻚ ﺗﻀﺮﺑُﻪ ‪.‬‬‫ﺖ ﻭﻻ ﺍﳌﻐﺸﻲّ ﻋﻠﻴﻪ ﻭﻻ ﺍﻟﻨﺎﺋﻢ ﺇﻻﱠ ﺃﻥ ﳛﺮﻙ ﺷﻴﺌﹰﺎ ﻣﻦ َﺟ َ‬ ‫ﻭﺍﻟﻌﻘﺮﺏ ﻻ ﺗﻀﺮﺏ ﺍﳌﻴ َ‬
‫ﻣﺴﺎﳌﺔ ﺍﳋﻨﺎﻓﺲ ﻟﻠﻌﻘﺎﺭﺏ ﻭﺍﳊﻴﺎﺕ (‬
‫ﺦ‪.‬‬
‫ﻭﻳﻘﺎﻝ ﺇﻬﻧﺎ ﺗﺄﻭﻱ ﻣﻊ ﺍﳋﻨﺎﻓﺲ ﻭﺗﺴﺎﳌﹸﻬﺎ ﻭﻻ ﺗﺼﺎﺩﻕ ﻣﻦ ﺍﳊﻴّﺎﺕ ﺇﻻ ﻛﻞﹼ ﺃﺳﻮ َﺩ ﺳﺎِﻟ ﹴ‬
‫ﺼ ﹺﺮ ﺑﻦ ﺍﳊﺠﺎﺝ ﺍﻟﺴﱡﻠﻤﻲ‬‫ﺙ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﳌﻜﻲ ﻗﺎﻝ ‪ :‬ﻛﺎﻥ ﰲ ﺩﺍﺭ َﻧ ْ‬
‫ﻋﻘﺎﺭﺏ ﻧﺼﺮ ﺑﻦ ﺍﳊﺠﺎﺝ ﻭﺣﺪﱠ ﹶ‬

‫ﺾ ﺃ ْﻫ ﹺﻞ ﺍﻟﺪﱠﺍﺭ ﻓﻀﺮَﺑﺘْﻪ ﻋﻘﺮﺏٌ ﻋﻠﻰ ﻣﺬﺍﻛﲑﻩ ﻓﻘﺎﻝ ﻧﺼﺮٌ‬

‫ﺖ ﻓﺪ ﺏّ ﺿﻴﻒٌ ﳍﻢ ﻋﻠﻰ ﺑﻌ ﹺ‬
‫ﺖ ﹶﻗَﺘﹶﻠ ْ‬
‫ﺏ ﺇﺫﺍ ﻟﺴ َﻌ ْ‬
‫ﻋﻘﺎﺭ ُ‬
‫ﺱ ﻬﺑﺎ َﺣﻮّﺍ ًﺀ َﻭ َﺣ ﹶﻜ ﻮْﺍ ﹶﻟﻪُ‬
‫ﺱ ﻋﻦ ﺩﻳﻨﻬﻢ ** ﻓﺈﹺﻥ ﻋﻘﺎﺭﻬﺑﺎ ﺗﻀﺮﺏ ( ﻗﺎﻝ ‪ :‬ﻓﺄﺩ َﺧ ﹶﻞ ﺍﻟﻨﱠﺎ ُ‬ ‫ﻳﻌﺮﱢﺽ ﺑﻪ ‪ ) :‬ﺇﺫﺍ ﹶﻏ ﹶﻔ ﹶﻞ ﺍﻟﻨﺎ ُ‬
‫ﺦ ﻭﻧﻈﺮ ﺇﱃ ﻣﻮﺿ ﹴﻊ ﰲ ﺍﻟﺪﺍﺭ ﻓﻘﺎﻝ ‪:‬‬ ‫ﺏ ﺗﺴﺘﻘﻲ ِﻣ ْﻦ ﺃﺳ َﻮ َﺩ ﺳﺎِﻟ ﹴ‬
‫ﺏ ﻓﻘﺎﻝ ‪ :‬ﺇﻥ ﻫﺬﻩ ﺍﻟﻌﻘﺎﺭ َ‬ ‫ﺷﺄ ﹶﻥ ﺗﻠﻚ ﺍﻟﻌﻘﺎﺭ ﹺ‬
‫ﺏ ﻛﺜﲑ ﹰﺓ ﻓﻘﺘﻠﻮﻫﺎ‬ ‫ﺍﺣ ﹸﻔﺮُﻭﺍ ﻫﺎﻫﻨﺎ ﻓﺤ ﹶﻔﺮُﻭﺍ ﻋﻦ ﺃﺳﻮ َﺩْﻳ ﹺﻦ ‪ :‬ﺫﻛ ﹴﺮ ﻭﺃﻧﺜﻰ ﻭﻟﻠﺬﱠﻛﺮ ﺧُﺼﻴﺘﺎﻥ َﻭ َﺭﹶﺃﻭْﺍ ﺣﻮ ﹶﻝ ﺍﻟﺬﱠﻛﺮ ﻋﻘﺎﺭ َ‬
‫‪.‬‬
‫ﺐ‬
‫ﺖ ﰲ ﺷﻲ ٍﺀ َﺣﺘﱠﻰ ﺗﻐِﻠ َ‬ ‫ﺴ َ‬‫ﻗﺎﻝ ‪ :‬ﻭﻗﺎﻝ ﺍﻟﻔﻀ ﹸﻞ ﺑﻦ ﻋﺒﱠﺎﺱ ﺣﲔ ﺭﺍﻫﻨﻪ ﻋﻘﺮﺏ ﺑﺎﻟﺸﱢﻌﺮ ﻭﻗﻴﻞ ﻟﻜﻞﱢ ﻭﺍﺣ ٍﺪ ﻣﻨﻬﻤﺎ ‪ :‬ﻟ ْ‬
‫ﺻﺎﺣﺒﻚ ﻓﻘﺎﻝ ﺍﻟﻔﻀﻞ ‪ ) :‬ﻗﺪ ﲡﺮ ﺍﻟﻌﻘﺮﺏ ﰲ ﺳﻮﻗﻨﺎ ** ﻻ ﻣﺮﺣﺒﹰﺎ ﺑﺎﻟﻌﻘﺮﺏ ﺍﻟﺘﺎﺟﺮﻩ (‬

‫ﻼ ** ﻭﻋﻘﺮﺏ ﲣﺸﻰ ﻣﻦ ﺍﻟﺪﺍﺑﺮﻩ ( ) ﻛﻞ ﻋﺪ ﹴﻭ ﻛﻴﺪﻩ ﰲ ﺍﺳﺘﻪ ** ﻓﻐﲑ ﺫﻱ ﺃﻳ ٍﺪ ﻭﻻ ﺿﺎﺋﺮﻩ‬

‫) ﻛﻞ ﻋﺪ ﹴﻭ ﻳﺘﻘﻲ ﻣﻘﺒ ﹰ‬
‫( ) ﻗﺪ ﺿﺎﻗﺖ ﺍﻟﻌﻘﺮﺏ ﻭﺍﺳﺘﻴﻘﻨﺖ ** ﺑﺄﻥ ﻻ ﺩﻧﻴﺎ ﻭﻻ ﺁﺧﺮﻩ ( ) ﺇﻥ ﻋﺎﺩﺕ ﺍﻟﻌﻘﺮﺏ ﻋﺪﻧﺎ ﳍﺎ ** ﻭﻛﺎﻧﺖ ﺍﻟﻨﻌﻞ‬
‫ﳍﺎ ﺣﺎﺿﺮﻩ ( ﻣﻦ ﲰﻰ ﺑﻌﻘﺮﺏ ﻭﺍﺳﻢ ﺃﻡ ﺣﺎﺭﺛﺔ ﺑﻦ ﺑﺪﺭ ﻋﻘﺮﺏ ﻭﺁﻝ ﺃﰊ ﻣﻮﺳﻰ ﻳﻜﺘﻨُﻮﻥ ﺑﺄﰊ ﺍﻟﻌﻘﺎﺭﺏ ﻭﻣﻦ‬
‫ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﻜﺘﻨﻮﻥ ﺑﺎﻟﻌﻘﺮﺏ ‪ :‬ﺍﺑﻦ ﺃﰊ ﺍﻟﻌﻘﺮﺏ ﺍﻟﻠﻴﺜﻲﱡ ﺍﳋﻄﻴﺐ ﺍﻟﻔﺼﻴﺢ ﺍﻟﺮﺍﻭﻳﺔ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻀّﱯّ ‪ :‬ﺃﻧﺎ ﻋﻘﺮﺏٌ ﺃﺿﺮﱡ ﻭﻻ ﺃﻧﻔﻊ ‪.‬‬
‫ﳉﺮﱠﺍﺭﺓ ﺑﻌﺴﻜﺮ ُﻣ ﹾﻜﺮَﻡ ﺃﻭ ﲜﻨﺪ ﻳﺴﺎﺑﻮﺭ‬
‫ﺍﳉﺮﺍﺭﺍﺕ ﻭﻛﺎﻥ ﺍﻟﺮﱠ ُﺟ ﹸﻞ ﺗﻠﺴﻌﻪ ﺍ ﹶ‬
 ‫ﻓﺘﻘﺘﻠﻪ ﻭﺭﺑّﻤﺎ ﺗﻨﺎﺛﺮ ﳊﻤﻪ ﻭﺭﺑﱠﻤﺎ ﺗﻌﻔﹼ َﻦ ﻭﺃﻧﱳ ﺣﱴ ﻻ ﻳﺪﻧُ َﻮ ﻣﻨﻪ ﺃﺣﺪٌ ﺇﻻﱠ ﻭﻫﻮ ﻣُﺨَﻤﱢﺮٌ ﺃﻧﻔﻪ ﳐﺎ ﹶﻓ ﹶﺔ ﺇﻋْﺪﺍﺋﻪ ﻭﻻ ﺳﻴﻤﺎ‬
‫ﺇﻥ ﻛﺎﻥ ﻗﺪ ﻧﺎﻝ ﻣﻦ ﺍﻟﻠﺤﻢ ﻭﻫﻮ ﻻ ﻳﻌﻠﻢ ﺃﻥﱠ ﺍﻟﻮﺧْﺰَﺓ ﺍﻟﱵ ُﻭﺧِﺰﻫﺎ ﻛﺎﻧﺖ ﻣﻦ َﺟﺮﱠﺍﺭﺓ ‪.‬‬
‫ﻭﻛﺎﻧﻮﺍ ﺇﹺﺫﺍ ﺷَﻌﺮُﻭﺍ ﻬﺑﺎ ﺩَﻋﻮﺍ ﺣﺠﺎﻣﹰﺎ ﳛﺠُﻢ ﺫﻟﻚ ﺍﳌﻮﺿ َﻊ ﻭﳝﺼﱡﻪ ﻗﺒ ﹶﻞ ﺃﻥ ﻳﺘﻔﺸﻰ ﻓﻴﻪ ﺍﻟﺴﻢﱡ ﻭﻳﺪﺧ ﹶﻞ ﺗﻠﻚ ﺍﳌﺪﺍﺧﻞ‬
‫ﲑ ﻛﺜﲑ ﹰﺓ ﻭﺇﻧَﻤﺎ ﻛﺎﻧﻮﺍ ﳚﻮﺩﻭﻥ ﻟﻪ (‬ ‫ﺾ ﺩﻧﺎﻧ َ‬
‫ﻓﻜﺎﻥ ﺍﳊﺠﱠﺎﻡ ﻻ ﳚﻴﺌﻬﻢ ﺣﱴ ﻳﻘﺒ َ‬
‫ﺑﺬﻟﻚ ِﻟﻤَﺎ ﻛﺎ ﹶﻥ ﻟﺼﺎﺣﺒﻬﻢ ﰲ ﺫﻟﻚ ﻣﻦ ﺍﻟﻔﹶﺮَﺝ ﻭﻣﺎ ﻋﻠﻰ ﺍﳊﺠﺎﻡ ﰲ ﺫﻟﻚ ﻣﻦ ﺿﺮﺭ ﻭﺫﻟﻚ ﺃﻥ ﻭﺟﻬَﻪ ﺭﺑّﻤﺎ ﺍﲰﺎﺭﱠ‬
‫ﻭﺍﺭَﺑﺪّ ﻭﺭﺑﱠﻤﺎ ﻋﻄﹼﻠﺖ ﻣﻘﺎﺩﱘ ﺃﺳﻨﺎﻧﻪ ﻭﺗﻮﺟّﻌﺖ ﻋﻠﻴﻪ ﻓﻴﻠﻘﻰ ﻣﻦ ﺫﻟﻚ ﺍﳉﻬﺪ ﻭﺫﻟﻚ ﳌﺎ ﻛﺎﻥ ﻳﺘّﺼﻞ ﺇﱃ ﻓﻴﻪ ﻣﻦ‬
‫ﺸ ﻮْﺍ ﺃﺫﻧﺎﺏ ﺍﶈﺎﺟﹺﻢ ﺑﺎﻟﻘﹸﻄﹾﻦ ﻓﺼﺎﺭ ﺍﻟ ﹸﻘ ﹾﻄ ُﻦ‬
‫ﺑُﺨﺎﺭ ﺍﻟﺪﱠﻡ ﻭﻣﻦ ﺫﻟﻚ ﺍﻟﺴﻢّ ﺍﳌﺨﺎﻟﻂ ﻟﺬﻟﻚ ﺍﻟﺪّﻡ ﰒﱠ ﺇﻧﱠﻬﻢ ﺑﻌ َﺪ ﺫﻟﻚ ﺣ َ‬
‫ﺕ ﺃﺻﺎﺑﻮﺍ ﻧَﺒﺘ ﹰﺔ ﰲ ﺑﻌﺾ‬
‫ﻻ ﳝﻨﻊ ﻗﹸ ﻮﱠﹶﺓ ﺍﳌﺺﱢ ﻭﺍﳉﺬﹾﺏ ﻭﱂ ﻳ َﺪﻋْﻪ ﻳﺼ ﹸﻞ ﺇﱃ ﻓﻢ ﺍﳊﺠﺎﻡ ﰒﹼ ﺇﻧﱠﻬﻢ َﺑ ْﻌ َﺪ ﻣﺪّﺓ ُﺳَﻨﻴّﺎ ٍ‬
‫ﻉ ﻬﺑﺎ َﺣﺴُﻨﺖ ﺣﺎﻟﹸﻪ ‪.‬‬ ‫ﺍﻟﺸﱡﻌﺐ ﻓﺈﺫﺍ ﻋﺎﳉﻮﺍ ﺍﳌﻠﺴﻮ َ‬
‫ﻭﺍﳉﺮﱠﺍﺭﺍﺕ ﺗﺄﻟﻒ ﺍﻷﺧْﻮﺍﺀ ﺍﻟﱵ ﺗﻜﻮﻥ ﲝﻀﺮﺓ ﺍﻷﺗﺎﺗﲔ ﻭﺗﺄﻟﻒ ﺍﳊﺸﻮﺵ ﻭﺍﳌﻮﺍﺿﻊ ﺍﻟﻨﺎﺭﻳّﺔ ﻭﲰﱡﻬﺎ‬

‫ﺴﻊُ َﺭﺟُ ﹶﻠﻴْ ﹺﻦ ﻓﺘﻘﺘ ﹸﻞ ﺃﺣﺪَﳘﺎ ﻭﻳﻘﺘﻠﻬﺎ ﺍﻵﺧﺮُ‬

‫ﺏ ﺗﻠ َ‬
‫ﻗﻮﻝ ﻣﺎﺳﺮﺟﻮﻳﻪ ﰲ ﺍﻟﻌﻘﺮﺏ ﻭﻗﻴﻞ ﳌﺎﺳﺮﺟﻮﻳﻪ ‪ :‬ﻗﺪ ِﳒﺪُ ﺍﻟﻌﻘﺮ َ‬
‫ﺏ ﺭﺟُﻠﹶﲔ ﰲ ﺳﺎﻋ ٍﺔ ﻭﺍﺣﺪﺓ ﻓﻴﺨﺘﻠﻔﺎﻥ ﰲ ﺳﻮ ِﺀ‬ ‫ﺖ ﻭﳒﺪُﻫﺎ ﺗﻀﺮ ُ‬ ‫ﺖ ﻛﻤﺎ ﺃﻧﱠ ُﻪ ﺭﺑﱠﻤﺎ ُﻋﻘِﺮﺕ ﻭﱂ َﺗ ﹸﻔ ْ‬
‫ﺖ ﻭﱂ ﹸﲤ ْ‬
‫ﺠ ْ‬
‫ﻭﺭﺑّﻤﺎ َﻧ َ‬
‫ﺍﳊﺎﻝ ﻭﳒﺪُﻫﺎ ﲣﺘﻠﻒ ﻣﻮﺍﺿ ُﻊ ﺿَﺮﺭﹺﻫﺎ ﻋﻠﻰ ﻗﺪْﺭ ﺍﻷﻏﺬﻳ ِﺔ ﻭﻋﻠﻰ ﻗﺪﺭ ﺍﻷﺯﻣﺎﻥ ﻭﻋﻠﻰ ﻗﺪْﺭ ﻣﻮﺍﺿ ﹺﻊ ﺍﳉﺴَﺪ ﻭﳒ ُﺪ‬
‫ﻭﺍﺣﺪﹰﺍ ﻳﺘﻌﺎﰿ ﺑﺎﳌﹶﺴُﻮﺱ ﻓﻴﺤ َﻤﺪُﻩُ ﻭﳒﺪ ﺁﺧ َﺮ ﻳُﺪ ِﺧﻞﹸ ﻳﺪﻩ ﰲ ﻣﺪﺧ ﹴﻞ ﺣﺎﺭﱟ ﻣﻦ ﻏﲑ ﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﻓﻴ ِﻪ ﻣﺎﺀٌ ﻓﻴﺤﻤﺪﻩ ﻭﳒ ُﺪ‬
‫ﺁﺧﺮ ﻳﻌﺎﳉﻪ ﺑﺎﻟﻨّﺨﺎﻟﺔ ﺍﳊﺎﺭﱠﺓ ﻓﻴﺤﻤﺪﻫﺎ ﻭﳒﺪ ﺁﺧ َﺮ ﳛﺠﻢ ﺫﻟﻚ ﺍﳌﻮﺿ َﻊ ﻓﻴﺤﻤَﺪﻩ ﻭﳒﺪ ﻛﻞﹼ ﻭﺍﺣ ٍﺪ ﻣﻦ ﻫﺆﻻ ِﺀ‬
‫ﺝ ﻋﻨﺪ ﻟﺴﻌ ٍﺔ ﺃﺧﺮﻯ ﻓﻼ ﳛﻤﺪﻩ ‪.‬‬ ‫ﻑ ﻣﺎ ﻳﻮﺍﻓﻘﻪ ﰒ ﺇﻧﱠﺎ ﳒﺪُﻩ ﻳﻌﺎﻭﺩ ﺫﻟﻚ ﺍﻟﻌﻼ َ‬ ‫ﻳﺸﻜﻮ ﺧﻼ َ‬
‫ﻒ ﺍﻟﺬﻱ‬ ‫ﻗﺎﻝ ﻣﺎﺳﺮﺟﻮﻳﻪ ‪ :‬ﳌﺎ ﺍﺧﺘﻠﻔﺖ ﺍﻟﺴﱡﻤﻮ ُﻡ ﰲ ﺃﻧﻔﺴﻬﺎ ﺑﺎﳉﻨْﺲ ﻭﺍﻟﻘﺪﺭ ﻭﰲ ﺍﻟﺰﱠﻣﺎﻥ ﺑﺎﺧﺘﻼﻑ ﻣَﺎ ﻻﻗﺎُﻩ ﺍﺧﺘﹶﻠ َ‬
‫ﻭﺍﻓﻘﻪ ﻋﻠﻰ ﺣﺴﺐ ﺍﺧﺘﻼﻓﻪ ‪.‬‬
‫ﻭﻛﺎﻥ ﻳﻘﻮﻝ ‪ :‬ﺇﻥﱠ ﻗﻮ ﹶﻝ ﺍﻟﻘﺎﺋﻞ ﰲ ﺍﻟﻌﻘﺮﺏ ‪ :‬ﺷﺮﱡ ﻣﺎ ﺗﻜﻮﻥ ﺣﲔ ﲣﺮﺝ ﻣﻦ ﺟُﺤﺮﻫﺎ ﻟﻴﺲ ﻳﻌﻨُﻮﻥ ﻣﻦ ﻟﻴﻠﺘﻬﺎ ﺇ ﹾﺫ‬
‫ﻛﺎﻥ ﻻ ﺑﺪﱠ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﳍﺎ‬

‫ﻧﺼﻴﺐٌ ﻣﻦ ﺍﻟﺸﺪّﺓ ﻭﻟﻜﻨﱠ ُﻬ ْﻢ ﺇﳕﺎ َﻳ ْﻌﻨُﻮ ﹶﻥ ‪ :‬ﰲ ﺃ ﻭﱠﻝ ﻣﺎ ﲣﺮﺝ ﻣﻦ ﺟُﺤﺮﻫﺎ ﻋﻨﺪ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﺼﱠﻴﻒ َﺑ ْﻌ َﺪ ﻃﻮ ﹺﻝ ُﻣ ﹾﻜﺜِﻬﺎ ﰲ‬
‫ﻏﲑ ﻋﺎﹶﻟ ِﻤﻨَﺎ ﻭﻏﺬﺍﺋِﻨﺎ ﻭﺃﻧﻔﺎﺳﻨﺎ ﻭﻣﻌﺎﻳﺸﻨَﺎ ‪.‬‬
‫ﺯﻋﻢ ﺍﻟﻌﺎﻣﺔ ﰲ ﺍﻟﻌﻘﺮﺏ ﻭﺍﻟﻌﺎﻣّﺔ ﺗﺰﻋﻢ ﺃﻬﻧﺎ ﺷﺮﱡ ﻣﺎ ﺗﻜﻮﻥ ﺇﺫﺍ ﺿﺮﺑﺖ ﺍﻹﻧﺴﺎ ﹶﻥ ﻭﻗﺪ ﺧﺮﺝ ﻣﻦ ﺍﳊﻤﺎﻡ ﻟﺘﻔﺘﺢ ﺍﳌﺴﺎﻡﱢ‬
‫ﻭﺳَﻌﺔ ﺍﺠﻤﻟﺎﺭﻱ ﻭﺳﺨﻮﻧﺔ ﺍﻟﺒﺪﻥ ﻭﻟﺬﻟﻚ ﺻﺎﺭ ﲰﻬﺎ ﰲ ﺍﻟﺼﻴﻒ ﺃﺷﺪﱠ ﻫﺬﺍ ﻗﻮ ﹸﻝ ﺃﰊ ﺇﺳﺤﺎﻕ ﻛﹶﺄﻧﱠﻪُ ﻛﺎﻥ َﻳﺮَﻯ ﺃﻥﱠ‬
‫ﺨ َﻦ ﻛﺎﻥ َﺷﺮّﹰﺍ ‪.‬‬
‫ﺍﳍﻮﺍ َﺀ ﻛﻠﻤﺎ ﻛﺎﻥ ﺃﺣﺮﱠ ﻭﻛﺎﻥ ﺍﻟﺒﺪ ﹸﻥ ﺃﺳ َ‬
‫ﺲ ﺳﻜﻦ ﻣﺎ ﻬﺑﻢ ﻓﺈﺫﺍ ﺑﻘﻴﺖ (‬ ‫ﻭﳓﻦ ﳒﺪﻫﻢ ﻳﺼ ُﺮﺧُﻮﻥ ِﻣ ْﻦ ﻟﺴﻌﺘﻬﺎ ﺍﻟﻠﱠ ْﻴ ﹶﻞ ﻛﻠﱠﻪ ﻭﺇﺫﺍ ﻃﻠﻌﺖ ﺍﻟﺸﻤ ُ‬
‫ﻑ ﺍﻟﻨﺎﺱ‬‫ﻓﻀْﻠﺔﹲ ﻣﻦ ﺗﻠﻚ ﺍﳉﺎﺭﺣﺔ ﰲ ﺍﻟﺸﻤﺲ ﻓﻤﺎ ﺃﻛﺜﺮ ﻣﺎ ﻳﺴﻜﻦ ﻭﲰﻮﻣﻬﺎ ﺑﺎﻟﻠﱠﻴﻞ ﺃﺷﺪﱡ ﺇﻻﱠ ﺃﻥ ﻳﺰﻋﻢ ﺃﻥﱠ ﺃﺟﻮﺍ َ‬
‫ﰲ ﺑﺮﺩ ﺍﻟﻠﻴﻞ ﺃﺳﺨﻦ ﻭﰲ ﺣﺮﱢ ﺍﻟﻨﻬﺎﺭ ﺃﻓﺘﺮ ‪.‬‬
‫ﺙ ﻣﻨﻬﺎ ﺃﻥﹼ ﺍﳊﻴﺔ ﺍﻟﱵ ﻳﻘﺎﻝ ﳍﺎ ‪ :‬ﺍﻟﺪﺳّﺎﺱ ﺗﻠﺪ‬‫ﺾ ﺍﻟﻌﻠﻤﺎﺀ ﳑّﻦ ﻗ ْﺪ ﺭﻭَﻯ ﺍﻟﻜﺘُﺐ ﻭﻫﻮ ﰲ ﺇﺭ ٍ‬ ‫ﺍﻟﺪّﺳﺎﺱ ﻭﺯﻋﻢ ﱄ ﺑﻌ ُ‬
‫ﻀ ْﻊ ﳕﺮﹰﺍ ﻗﻂ ﺇﻻﹼ ﻭﻣﻌﻪ ﺃﻓﻌﻰ ‪.‬‬
‫ﻭﻻ ﺗﺒﻴﺾ ﻭﺃﻥﱠ ﺃﻧﺜﻰ ﺍﻟﻨﻤﻮﺭ ﱂ ﺗ َ‬
 ‫ﺯﻋﻢ ﺍﺳﺘﺤﺎﻟﺔ ﺍﻟﻜﻤﺄﺓ ﺇﱃ ﺃﻓﺎﻉ‬

‫ﺚ‬
‫ﻭﺍﻷﻋﺮﺍﺏُ ﺗﺰﻋﻢ ﺃﻥﹼ ﺍﻟﻜ ْﻤﺄﺓ ﺗﺒﻘﹶﻰ ﰲ ﺍﻷﺭﺽ ﻓﺘُﻤْﻄﺮ َﻣﻄﹾﺮ ﹰﺓ ﺻَﻴﻔﻴّﺔ ﻓﻴﺴﺘﺤﻴﻞ ﺑﻌﻀُﻬﺎ ﺃﻓﺎﻋﻲ ﻓﺴ ِﻤ َﻊ ﻫﺬﺍ ﺍﳊﺪﻳ ﹶ‬
‫ﺾ ﺍﻟﺮﱡﺅﺳﺎﺀ ﺍﻟﻄﱠﺎﺋﻴﱢﲔ ﻓﺰﻋﻢ ﱄ ﺃﻧّﻪ ﻋﺎَﻳ َﻦ ﻛﻤﺄﹰﺓ ﺿﺨْﻤﺔ ﻓﺘﺄﻣﱠﻠﻬﺎ ﻓﺈﺫﺍ ﻫﻲ ﺗﺘﺤﺮﱠﻙ ﻓﻨﻬﺾ ﺇﻟﻴﻬﺎ ﻓ ﹶﻘﻠﹶﻌﻬﺎ ﻓﺈﺫﺍ‬
‫ﻣﻨﱢﻲ ﺑﻌ ُ‬
‫ﻫﻲ ﺃﻓﻌًﻰ ﻫﺬﺍ ﻣﺎ ﺣﺪّﺛﺘﻪ ﻋﻦ ﺍﻷﻋﺮﺍﺏ ﺣﺘّﻰ ﺑﺮﺋﺖ ﺇﱃ ﺍﻟﻠﹼﻪ‬

‫ﻣﻌﺎﺭﻑ ﰲ ﺍﳊﻴﺎﺕ ﻋﻦ ﺻﺎﺣﺐ ﺍﳌﻨﻄﻖ‬

‫ﺕ ﺃﻇ َﻬﺮُ ﻛ ﹶﻠَﺒﹰﺎ ﻣﻦ ﲨﻴﻊ‬

‫ﳊﻴﱠﺎ ِ‬
‫ﺕ ﺗﺄ ﹸﻛ ﹸﻞ ﺍﻟﻠﱠﺤ َﻢ ﻭﺍﻟﻌُﺸﺐ ﻭﺯ َﻋ َﻢ ﺃﻥﱠ ﺍ ﹶ‬
‫ﺐ ﺍﳌﻨﻄﻖ ﺃﻥﹼ ﺍﻟﻮﺯَﻏﺔ ﻭﺍﳊﻴﱠﺎ ِ‬
‫ﻭﺯﻋﻢ ﺻﺎﺣ ُ‬
‫ﺕ ﺃﻧﻔﺴَﻬﺎ ﺇﺫﺍ ﴰﱠﺖ‬ ‫ﺏ ﺍﳌﺎﺀ ﻭﺃﻥﱠ ﺍﻷﺳﺪَ ﻣﻊ ﻧَﻬﻤﻪ ﻗﻠﻴ ﹸﻞ ﺷﺮﺏ ﺍﳌﺎﺀ ﻗﺎﻝ ‪ :‬ﻭﻻ ﺗﻀﹺﺒﻂﹸ ﺍﳊﻴﱠﺎ ُ‬ ‫ﺍﳊﻴﻮﺍﻥ ﻣﻊ ﻗﻠﱠﺔ ﺷﺮ ﹺ‬
‫ﺕ‪.‬‬‫ﺕ ﺑﻪ ﻭﺇﺫﺍ ﺃﺻﺎﺑﻮﻫﺎ ﻛﺬﻟﻚ ﻭﺟﺪُﻭﻫﺎ ﻭﻗﺪ ﺳ ِﻜ َﺮ ْ‬ ‫ﺢ ﺍﻟﺴﱠﺬﺍﺏ ﻭﺭﺑﱠﻤﺎ ﺍﺻﻄِﻴ َﺪ ْ‬
‫ﺭﻳ َ‬
‫ﺥ ﻭﺍﻟﻌُﺸﺐ ‪.‬‬‫ﻗﺎﻝ ‪ :‬ﻭﺍﳊﻴﺎﺕ ﺗﺒﺘﻠﻊ ﺍﻟﺒﻴﺾ ﻭﺍﻟﻔﺮﺍ َ‬
‫ﺕ ﺗﺴ ﹶﻠﺦُ ﺟﻠﻮﺩَﻫﺎ ﰲ ﺃ ﻭﱠﻝ ﺍﻟﺮﱠﺑﻴﻊ ﻋﻨﺪ ﺧﺮﻭﺟﻬﺎ ﻣﻦ ﺃﻋﺸّﺘﻬﺎ ﻭﰲ ﺃ ﻭّﻝ ﺍﳋﺮﻳﻒ‬
‫ﺳﻠﺦ ﺍﳊﻴﻮﺍﻥ ﻭﺯﻋﻢ ﺃﻥﱠ ﺍﳊﻴﺎ ِ‬

‫ﺉ ﻣﻦ ﻧﺎﺣﻴﺔ ﻋﻴﻮﻬﻧﺎ ﺃ ﻭّ ﹰﻻ ﻗﺎﻝ ‪ :‬ﻭﻟﺬﻟﻚ ﻳﻈﻦﱡ ﺑﻌﺾ ﻣﻦ ﻳُﻌﺎﻧﹺﻴﻬﺎ ﺃﻬﻧﺎ ﻋﻤﻴﺎﺀ ﻭﻫﻲ ﺗﺴ ﹶﻠﺦُ ﻣﻦ‬
‫ﻭﺯﻋﻢ ﺃﻥ ﺍﻟﺴﱠﻠﹾﺦ ﻳﺒﺘﺪ َ‬
‫ﲔ ﻣﻦ ﺍﳌِﺸﻴﻤَﺔ‬
‫ﳉﻠﹾﺪ ﻫﻮ ﺍﳋﺎﺭﺝ ﻛﻤﺎ ﻳُﺴﻠﺦ ﺍﳉﹶﻨ ُ‬ ‫ﲑ ﺩﺍﺧﻞ ﺍ ِ‬
‫ﺟﻠﻮﺩﻫﺎ ﰲ ﻳﻮ ﹴﻡ ﻭﻟﻴﻠ ٍﺔ ﻣﻦ ﺍﻟﺮﱠﺃﺱ ﺇﱃ ﺍﻟﺬﱠﻧَﺐ ﻭﻳﺼ ُ‬
‫ﳉﻌَﻞ ﻭﺍﻟﺪّ ْﺑﺮ ﻭﻛﺬﻟﻚ ﺍﻟﺴﱠﺮﻃﺎﻥ ﻳﺴﻠﺦ‬
‫ﻭﻛﺬﻟﻚ ﲨﻴﻊ ﺍﳊﻴﻮﺍﻥ ﺍﶈﺰﱠﺯ ﺍﳉﺴﺪ ﻭﻛ ﱡﻞ ﻃﺎﺋﺮ ﳉﻨﺎﺣﻪ ﻏِﻼﻑٌ ﻣﺜﻞ ﺍ ﹸ‬
‫ﺃﻳﻀﹰﺎ ﻓﻴﻀﻌﻒ ﻋﻨﺪ ﺫﻟﻚ ﻣﻦ ﺍﳌﺸﻲ ‪.‬‬
‫ﻭﺗﺴﻠﺦ ﺟﻠﻮﺩﻫﺎ ﻣِﺮﺍﺭﹰﺍ ‪.‬‬
‫ﻭﺍﻟﺴﱠﻠﺦ ﻳﺼﻴﺐ ﻋﺎﻣّﺔ ﺍﳊﻴﻮﺍﻥ ‪ :‬ﺃﻣﱠﺎ ﺍﻟﻄﲑ ﻓﺴﻠﺨُﻬﺎ ﲢﺴﲑﻫﺎ ﻭﺃﻣّﺎ ﺫﻭﺍﺕ ﺍﳊﻮﺍﻓﺮ ﻓﺴﻠﺨُﻬﺎ ﻋﻘﺎﺋﻘﻬﺎ ﻭﺳﻠﺦ ﺍﻹﺑﻞ‬
‫ﺦ ﺍﳉﺮﺍﺩ ﺍﻧﺴﻼﺥ ﺟﻠﻮﺩﻫﺎ ﻭﺳﻠﺦ ﺍﻷﻳﺎﺋِﻞ ﺇﻟﻘﺎﺀ ﻗﺮﻭﻬﻧﺎ ﻭﺳﻠﺦ ﺍﻷﺷﺠﺎﺭ ﺇﺳﻘﺎﻁ ﻭﺭﻗﻬﺎ ‪.‬‬
‫ﺡ ﺃ ﻭْﺑﺎﺭﻫﺎ ﻭﺳﻠ ُ‬
‫ﻃﺮ ُ‬

‫‪٤‬‬

‫ﺃﺻﻞ ﺍﻷﺳﺮﻭﻉ‬

‫ﻉ ﻭﺍﻃﱠ َﺮ َﺩ ﺍﻟﺴﱠﻔﹶﺎ ** ﻭﺟﺮﺕ‬

‫ﲑ ﹶﻓﺮَﺍ َﺷﹰﺔ ﻭﻗﺎﻝ ﺍﻟﻄﱢ ﹺﺮﻣﱠﺎﺡ ﺷﻌﺮﹰﺍ ‪ ) :‬ﻭﲡﺮّ َﺩ ﺍﻷ ْﺳﺮُﻭ ُ‬ ‫ﻭﺍﻷﺳﺮﻭﻉ ‪ :‬ﺩﻭﻳﺒﱠﺔﹲ ﺗﻨﺴِﻠﺦُ ﻓﺘﺼ ُ‬
‫ﺸﺐﱡ ﺍﳌﹸﻮ ِﻗﺪُ ( ﻳﺼﻒ ﺍﻟﺰﱠﻣﺎﻥ‬
‫ﺵ ﳌﺎ َﻳ ُ‬
‫ﻕ ﺍ ﹾﻟ ﹶﻔﺮَﺍ ﹺ‬
‫ﺖ ** ُﻭ ْﺭ ُ‬
‫ﺐ ﻭﺃ ﹾﻗَﺒ ﹶﻠ ْ‬
‫ﺕ ﺍﻟ ﹶﻜﺜِﻴ ﹺ‬
‫ﺏ ﺣﻴﱠﺎ ُ‬
‫ﺏ ﺍﻟ ﹶﻘ ْﺮ َﺩﺩُ ( ) ﻭﺍﻧﺴﺎ َ‬
‫ﳊﺪَﺍ ُ‬
‫ﲜﺎﹶﻟﻴْﻬﺎ ﺍ ِ‬
‫‪.‬‬
‫ﺦ ﻓﻴﺼﲑ ﺇﻣﱠﺎ ﺑﻌﻮﺿ ﹰﺔ ﻭﺇﻣﺎ ﻓﺮﺍﺷ ﹰﺔ ‪٤ .‬‬
‫ﻭﺍﻟﺪﱡ ْﻋﻤُﻮﺹ ﻳﻨﺴﻠ ُ‬

‫ﺍﻧﺴﻼﺥ ﺍﻟﱪﻏﻮﺙ‬
‫ﻭﺯﻋﻢ ﲦﺎﻣﺔﹸ ﻋﻦ ﳛﲕ ﺑﻦ ﺑﺮﻣﻚ ﺃﻥﹼ ﺍﻟﱪﻏﻮﺙ ﻳﻨﺴﻠﺦ ﻓﻴﺼﲑ ﺑﻌﻮﺿﺔ ﻭﺃﻧّ َﻪ ﺍﻟﺒﻌﻮﺿ ﹶﺔ ﺍﻟﱵ ﻣﻦ َﺳﻠﹾﺦ ﺩﻋﻤﻮﺹ ﺭﺑﱠﻤَﺎ‬
‫ﺍﻧﺴﻠﺨﺖ ﺑﺮﻏﻮﺛﹰﺎ ‪.‬‬
‫ﻭﺍﻟﻨﻤﻞ ﲢﺪﺙ ﳍﺎ ﺃﺟﻨﺤﺔﹲ ﻭﻳﺘﻐﻴﱠﺮ َﺧﻠﹾﻘﻬَﺎ ﻭﺫﻟﻚ ﻫﻮ ﺳﻠﺨُﻬﺎ ﻭ ُﻫ ﹾﻠﻜﹸﻬﺎ ﳛﲔ ﻋﻨﺪ ﻃﲑﺍﻬﻧﺎ ‪.‬‬

‫ﺍﻧﺴﻼﺥ ﺍﳉﺮﺍﺩ‬
‫ﺴ ﹶﻠﺦُ ﹶﻟ ﻮْﻧﹰﺎ ﹶﻟ ْﻮَﻧ ْﻴ ﹺﻦ‬
‫ﻭﺍﳉﺮﺍﺩ ﻳﻨﺴﻠﺦ ﻋﻠﻰ ﻏﲑ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻗﺎﻝ ﺍﻟﺮﱠﺍﺟﺰ ‪َ :‬ﻣ ﹾﻠﻌُﻮَﻧ ٍﺔ ﺗ ْ‬
‫ﻑ‬
‫ﻒ ﺑﻘﺪﺭ ﺍﺧﺘﻼ ِ‬ ‫ﻍ ﺍﳍﻮﺍﻡّ ﳜﺘﻠ ُ‬‫ﺕ ﺍﻷﺭﺑﻊ ﻭﻟﺪ ﹸ‬ ‫ﺃﺛﺮ ﺍﻟﺒﻠﺪﺍﻥ ﰲ ﺿﺮﺭ ﺍﻷﻓﺎﻋﻲ ﻭﳓﻮﻫﺎ ﻗﺎﻝ ‪ :‬ﻭﻋﺾﱡ ﺍﻟﺴﱢﺒﺎﻉ ﺫﻭﺍ ِ‬
‫ﺍﻟﺒُﻠﺪﺍﻥ ﻛﺎﻟﺬﻱ ﻳﺒﻠﻐُﻨﺎ ﻋﻦ ﺃﻓﺎﻋﻲ ﺍﻟﺮﱠﻣْﻞ ﻭﻋﻦ َﺟﺮﱠﺍﺭﺍﺕ ﻗﺮﻯ ﺍﻷﻫﻮﺍﺯ ﻭﻋﻘﺎﺭﺏ َﻧﺼِﻴﺒﲔ ﻭﺛﻌﺎﺑﲔ ﻣﺼﺮ ﻭ ِﻫ ْﻨ ِﺪﻳّﺎﺕ‬
‫ﺍﳋﺮﺍﺑﺎﺕ ‪.‬‬
‫ﻭﰲ ﺍﻟﺸﱢﺒﺜﺎﻥ ﻭﺍﻟﺰﱠﻧﺎﺑﲑ ﻭﺍﻟﺮﱡَﺗْﻴﻼﹶﺕ ﻣﺎ ﻳﻘﺘﻞ ﻓﺄﻣﱠﺎ ﺍﻟﻄﱠﺒﱡﻮﻉ ﻓﺈﻧﱠ ُﻪ ﺷﺪﻳ ُﺪ ﺍﻷﺫﻯ ﻭﻟﻠﻀﱠﻤْﺞ ﺃﺫﹰﻯ ﻻ ﻳﺒﻠﻎ ﺫﻟﻚ ‪.‬‬

‫ﺃﻗﻮﺍﻝ ﻟﺼﺎﺣﺐ ﺍﳌﻨﻄﻖ ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﳌﻨﻄﻖ ‪ :‬ﻭﻳﻜﻮﻥ ﺑﺎﻟﺒﻠﺪﺓ ﺍﻟﱵ ﺗﺴﻤﱠﻰ ﺑﺎﻟﻴﻮﻧﺎﻧﻴﺔ ‪ :‬ﻃﺒﻘﻮﻥ ﺣﻴﱠﺔﹲ ﺻﻐﲑﺓ‬
‫ﺷﺪﻳﺪﺓ ﺍﻟﻠﱠﺪْﻍ ﺇﻻ ﺃﻥ ﺗُﻌﺎﰿ ﲝﺠ ﹴﺮ ﻳُﺨﺮَﺝ ﻣﻦ ﺑﻌﺾ ﻗﺒﻮﺭ ﻗﺪﻣﺎﺀ ﺍﳌﻠﻮﻙ ﻭﱂ ﺃﻓﻬﻢ ﻫﺬﺍ ﻭﱂ ﻛﺎﻥ ﺫﻟﻚ ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﻛﻞ ﺑﻌﺾ ﺫﻭﺍﺕ ﺍﻟﺴﻤﻮﻡ ﻣﻦ ﺟﺴَﺪ ﺑﻌﻀﻬﺎ ﻛﺎﻧﺖ ﺃﺭﺩﺃ ﻣﺎ ﺗﻜﻮﻥ ﲰﹰﺎ ﻣﺜﻞ ﺍﻟﻌﻘﺎﺭﺏ ﻭﺍﻷﻓﺎﻋﻲ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﺍﻷﻳﱢ ﹸﻞ ﺇﺫﺍ ﺃﻟﻘﻰ ﻗﹸﺮﻭﻧَﻪ ﻋﻠﻢ ﺃﻧﱠ ُﻪ ﻗﺪ ﺃﻟﻘﹶﻰ ﺳﻼﺣَﻪ ﻓﻬﻮ ﻻ ﻳﻈﻬﺮ ﻭﻛﺬﻟﻚ ﺇﻥ ﲰﻦ ﻋﻠﻢ ﺃﻧﱠ ُﻪ ﻳُ ﹾﻄﹶﻠﺐُ ﻓﻼ ﻳﻈﻬﺮ‬
‫ﻭﻛﺬﻟﻚ ﺃ ﻭﱠ ﹶﻝ ﻣﺎ ﻳﻨﺒﺖ ﹶﻗ ْﺮﻧُﻪُ ﻳﻌﺮﱢﺿُﻪ ﻟﻠﺸﻤﺲ ﻟﻴﺼﻠﹸﺐ ﻭﳚﻒّ ﻭﺇﹺﻥ ﻟﺪﻏﺖ ﺍﻷﻳﱢ ﹶﻞ ﻗﺎﻝ ‪ :‬ﻭﺇﺫﺍ ﻭﺿﻌﺖ ﺃﻧﺜﻰ ﺍﻷﻳّﻞ‬
‫ﻭﻟﺪﹰﺍ ﺃﻛﻠﺖ ﻣﺸﻴﻤﺘﻬﺎ ﹶﻓﻴُ ﹶﻈﻦﱡ ﺃﻥﹼ ﺍﳌﺸﻴ َﻤ ﹶﺔ ﺷﻲﺀٌ ﻳﺘﺪﺍ ﻭَﻯ ﺑﻪ ﻣﻦ ِﻋﻠﹼﺔ ﺍﻟﻨﻔﺎﺱ ‪.‬‬
‫ﺕﰲ‬
‫ﻗﺎﻝ ‪ :‬ﻭَﺍﻟﺪﱡﺑﱠ ﹸﺔ ﺇﺫﺍ ﻫﺮﺑﺖ ﺩﻓﻌﺖ ﺟﹺﺮﺍﺀَﻫﺎ ﺑﲔ ﻳﺪﻳﻬﺎ ﻭﺇﻥ ﺧﺎﻓﺖ ﻋﻠﻰ ﺃﻭﻻﺩﻫﺎ ﻏﻴﱠﺒﺘﻬﺎ ﻭﺇﺫﺍ ﳊﻘﺖ ﺻ ِﻌ َﺪ ْ‬
‫ﺖ ﻣﻌَﻬﺎ ﹺﺟﺮَﺍ َﺀ ﻫَﺎ ‪.‬‬
‫ﺍﻟﺸﺠﺮ ﻭﲪ ﹶﻠ ْ‬

‫ﻗﺎﻝ ‪ :‬ﻭﺍﻟﻔ ْﻬ ُﺪ ﺇﺫﺍ ﻋﺮﺍﻩ ﺍﻟﺪّﺍ ُﺀ ﺍﻟﺬﻱ ﻳﻘﺎ ﹸﻝ ﻟﻪ ‪ :‬ﺧﺎﻧﹺﻖ ﺍﻟﻔﻬﻮﺩ ﺃﻛﻞ ﺍﻟ َﻌ ِﺬ َﺭ ﹶﺓ ﻓﱪﺉ ﻣﻨﻪ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﺍﻟﺴﱢﺒﺎﻉ ﺗﺸﺘﻬﻲ ﺭﺍﺋِﺤ ﹶﺔ ﺍﻟﻔﻬﻮ ِﺩ ﻭﺍﻟﻔﻬ ُﺪ ﻳﺘﻐﻴّﺐ ﻋﻨﻬﺎ ﻭﺭﺑﱠﻤﺎ ﻓﺮﱠ ﺑﻌﻀﻬﺎ ﻣﻨﻪ ﹶﻓﻴُ ﹾﻄ ِﻤﻊُ ﰲ ﻧﻔﺴﻪ ﻓﺈﺫﺍ ﺃﺭﺍﺩﻩ‬
‫ﺐ ﻋﻠﻴﻪ ﺍﻟﻔﻬﺪ ﻓﺄﻛﻠﻪ ‪.‬‬
‫ﺍﻟﺴّﺒ ُﻊ ﻭﹶﺛ َ‬
‫ﰐ ﻃﺎﺋِﺮٌ ﻓﻴﺄﹾﻛ ﹶﻞ ﺫﻟﻚ ﻓﻴﻜﻮ ﹶﻥ ﻃﻌﺎﻣﹰﺎ ﻟﻪ ﻭﺭﺍ َﺣ ﹰﺔ‬
‫ﻗﺎﻝ ‪ :‬ﻭﺍﻟﺘﻤﺴﺎﺡ ﻳﻔﺘﺢ ﻓﺎﻩ ﺇﺫﺍ ﻏﻤّ ُﻪ ﻣﺎ ﻗﺪ ﺗﻌﻠﻖ ﺑﺄﺳﻨﺎﻧﻪ ﺣﱴ ﻳﺄ ﹶ‬
‫ﻟﻠﺘﱢﻤﺴﺎﺡ ‪.‬‬
‫ﺻ ْﻌﺘَﺮﹰﺍ ﺟﺒﻠﻴّﹰﺎ ﻭﻗﺪ ﹶﻓﻌَﻠﺖ ﺫﻟﻚ ﻣﺮﺍﺭﹰﺍ ﻓﺮﲟﺎ ﻋﺎﺩﺕ ﻓﺄﹶﻛﻠﺖ‬‫ﻗﺎﻝ ‪ :‬ﻭﺃﻣّﺎ ﺍﻟﺴﱡﻠﺤﻔﺎﺓ ﻓﺈﻧﱠﻬﺎ ﺇﺫﺍ ﺃﻛﻠﺖ ﺍﻷﻓﻌﻰ ﺃﻛﻠﺖ َ‬
‫ﻣﻨﻬﺎ ﰒﹼ ﺃﻛﻠﺖ ﻣﻦ ﺍﻟﺼﱠﻌﺘﺮ ﻣﺮﺍﺭﹰﺍ ﻛﺜﲑﺓ ﻓﺈﺫﺍ ﺃﻛﺜﺮﺕ ﻣﻦ ﺫﻟﻚ ﻫﻠﻜﺖ ‪.‬‬
‫ﺤ ﹶﺔ ﺍﻟﺴﱠﺬﹶﺍﺏ ﳐﺎﻟﻔﹶﺔﹲ ﻟﻠﺤﻴﱠ ِﺔ ﻛﻤﺎ ﺃﻥ ﺳﺎﻡﱠ‬
‫ﻗﺎﻝ ‪ :‬ﻭﺃﻣّﺎ ﺍﺑ ُﻦ ﻋِﺮﺱ ﻓﺈﻧﱠﻪ ﺇﺫﺍ ﻗﹶﺎَﺗ ﹶﻞ ﺍﳊﻴﱠ ﹶﺔ ﺑﺪﹶﺃ ﺑﹶﺄ ﹾﻛ ﹺﻞ ﺍﻟﺴﱠﺬﹶﺍﺏ ﻷﻥﹼ ﺭﺍﺋ َ‬
‫ﺹ ﻻ ﻳﺪﺧ ﹸﻞ ﺑﻴﺘﹰﺎ ﻓﻴﻪ ﺯﻋﻔﺮﺍﻥ ‪( .‬‬ ‫ﺃﺑﺮ َ‬
 ‫ﻗﺎﻝ ‪ :‬ﻭﺍﻟﻜﻼﺏ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺃﺟﻮﺍﻓﻬﺎ ﺩُﻭﺩٌ ﺃﻛﻠﺖ ﺳُﻨﺒﻞ ﺍﻟﻘﻤﺢ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﺗﺘﻘﺎﺗﻞ ﺍﳊﻴّﺎﺕ ﺍﳌﺸﺘﺮﹺﻛﺔ ﰲ ﺍﻟﻄﱡﻌﻢ ‪.‬‬

‫ﺴ ﹶﻄْﻨﻄِﻴﹺﻨﻴﱠ ﹶﺔ ﺭﺟﻞﹲ ﻳُ ﹶﻘﺪّﻡُ‬ ‫ﻭﺯ َﻋ َﻢ ﺃﻥﱠ ﺍﻟﻘﻨﺎ ِﻓ ﹶﺬ ﻻ ﳜﻔﻰ ﻋﻠﻴﻬﺎ ﺷﻲﺀٌ ﻣﻦ ﺟﻬﺔ ﺍﻟﺮﱢﻳﺢ ﻭﲢ ﻮﱡﳍﺎ ﻭ ُﻫﺒُﻮﻬﺑﺎ ﻭﺃﻧّ ُﻪ ﻛﺎﻥ ﹺﺑﻘﹸ ْ‬
‫ﺏ ﺍﻟﺮﱢﻳﺢ ﻭﳜﱪﻫﻢ ﺑﺬﻟﻚ ﻭﺇﳕﺎ ﻛﺎﻥ ﻳَﻌﺮﻑ ﺍﳊﺎ ﹶﻝ ﻓﻴﻬﺎ ﲟﺎ ﻳَﺮَﻯ ِﻣ ْﻦ ﻫﻴﺌِﺔ ﺍﻟﻘﻨﺎﻓﺬ ‪.‬‬ ‫َﻭﻳُ َﻌﻈﱠﻢُ ﻷﻧﻪ ﻛﺎﻥ َﻳ ْﻌ ﹺﺮﻑُ ُﻫﺒُﻮ َ‬
‫ﺐ َﻭ َﻋ ْﻴ ﹺﻦ ﺍﻟﺮﱠ ِﻣ ِﺪ ‪.‬‬
‫ﲔ ﺍﻟﺴّﻜﺮﺍﻥ َﻭ َﻋ ْﻴ ﹺﻦ ﺍ ﹾﻟ ﹶﻜ ﹾﻠ ﹺ‬
‫ﺍﻟﻌﻴﻮﻥ ﺍﳊﻤﺮ ﺍﻟﻌﻴُﻮ ﹸﻥ ﺍﳊﻤ ُﺮ ﻟِﻠﻌَﺮَﺽ ﺍﳌﻔﺎﺭﻕ ﻛﻌﲔ ﺍﻟﻐﻀﺒﺎﻥ ﻭﻋ ﹺ‬
‫ﺍﻟﻌﻴﻮﻥ ﺍﻟﺬﻫﺒﻴﺔ ﻭﺍﻟﻌﻴُﻮ ﹸﻥ ﺍﻟﺬﻫﺒﻴﱠ ﹸﺔ ﻋﻴﻮ ﹸﻥ ﺃﺻﻨﺎﻑ ﺍﻟﺒﺰﺍﺓ ﻣﻦ ﺑﲔ ﺍﻟﻌُﻘﺎﺏ ﺇﱃ ﺍﻟﺰﱡﺭﱠﻕ ‪.‬‬
‫ﺍﻟﻌﻴﻮﻥ ﺍﻟﱵ ﺗﺴﺮﺝ ﺑﺎﻟﻠﻴﻞ ﻭﺍﻟﻌﻴُﻮﻥ ﺍﻟﱵ ﺗُﺴْﺮﹺﺝ ﺑﺎﻟﻠﻴﻞ ﻋﻴﻮﻥ ﺍﻷﺳْﺪ ﻭﻋﻴﻮﻥ ﺍﻟﻨﻤﻮﺭ ﻭﻋﻴﻮﻥ ﺍﻟﺴّﻨﺎﻧﲑ ﻭﻋﻴﻮﻥ‬
‫ﺍﻷﻓﺎﻋﻲ ﻗﺎﻝ ﺃﺑﻮ ﺣﻴﱠﺔ ‪ :‬ﺧﱪ ﻭﺷﻌﺮ ﰲ ﺍﻟﻌﲔ ) ﻏِﻀﺎﺏٌ ُﻳِﺜﲑُﻭ ﹶﻥ ﺍﻟ ﱡﺬﺣُﻮ ﹶﻝ ُﻋﻴُﻮﻧُﻬ ْﻢ ** ﻛﹶﺠَﻤْﺮ ﺍﻟﻐَﻀﺎ ﹶﺫﻛﱠﻴﺘ ُﻪ ﻓﺘﻮﻗﹼﺪَﺍ‬
‫(‬

‫ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﺳﻘﻂ ‪ :‬ﺑﻴﺖ ﺍﻟﺸﻌﺮ ( ) ﻭﻣﺪﺟﺞ ﻳﺴﻌﻰ ﺑﺸﻜﺘﻪ ** ﳏﻤﺮﺓ ﻋﻴﻨﺎﻩ ﻛﺎﻟﻜﻠﺐ ( ﺭﺟﻊ ﺑﺎﻟﻜﻠﺐ ﺇﱃ‬
‫ﺻﻔﺔ ﺍﳌﺪﺟﱠﺞ ‪.‬‬
‫ﻭﻗﹶﺎ ﹶﻝ ﻣﻌﺎﻭﻳ ﹸﺔ ﻟﺼُﺤﺎ ﹴﺭ ﺍﻟﻌﺒﺪﻱﱢ ‪ :‬ﻳﺎ ﺃﲪﺮ ﻗﺎﻝ ‪ :‬ﻭﺍﻟﺬﻫﺐ ﺃﲪﺮ ﻗﺎﻝ ﻳﺎ ﺃﺯﺭﻕ ﻗﺎﻝ ‪ :‬ﻭﺍﻟﺒﺎﺯﻱ ﺃﺯﺭﻕ ﻭﺃﻧﺸﺪﻭﺍ ‪) :‬‬
‫ﲔ ﹶﻟ ْﻮ ﺣُﺒﻴﺖ‬
‫ﲑ ﺷُﻜﹾﻞﹲ ُﻋﻴُﻮﻧُﻬﺎ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﻭﺷُﻜﹾﻠﺔ ﻋ ﹴ‬
‫ﲑ ُﺷ ﹾﻜﻠﹶﺔ ﻋﻴﻨﻬﺎ ** ﻛﺬﺍﻙ ﻋِﺘﺎﻕُ ﺍﻟﻄ ﹺ‬ ‫ﺐ ﻓﻴﻬﺎ ﻏ ُ‬
‫ﻭﻻ ﻋﻴ َ‬
‫ﺴﻤَﻌﺎ (‬
‫ﻀﻬَﺎ ** ﻟﻜﻨﺖ ﻣﻜﺎ ﹶﻥ ﺍﻟ َﻌ ْﻴ ﹺﻦ ﻣَﺮْﺃﹰﻯ َﻭ َﻣ ْ‬‫ﹺﺑَﺒ ْﻌ ِ‬

‫ﺑﻌﺾ ﺃﻟﻮﺍﻥ ﺍﻟﻌﻴﻮﻥ ﻭﻣﻦ ﺍﻟﻌﻴﻮﻥ ﺍﳌﻐْﺮَﺏ ﻭﺍﻷﺯﺭﻕ ﻭﺍﻷﺷﻜﻞ ﻭﺍﻷﺳﺠَﺮ ﻭﺍﻷﺷﻬﻞ ﻭﺍﻷﺧْﻴَﻒ ﻭﺫﻟﻚ ﺇﺫﺍ ﺍﺧﺘﻠﻔﺎ‬
‫ﺏ‪.‬‬
‫ﺱ ﻭﺍﻟﻌﻘﺎ ﹺ‬ ‫ﺼﺮُ ﺑﺎﻟﻠﻴﻞ ﻣﻦ ﺍﻟ ﹶﻔ َﺮ ﹺ‬
‫ﻭﻋﲔ ﺍﻟﻔﺄﺭﺓ ﻛﹶﺤْﻼﺀ ﻭﻫﻲ ﺃﺑ َ‬
‫ﺱ **‬
‫ﱐ ﰲ ﺻﻔﺔ ﺍﻷﺳﺪ ‪ ) :‬ﺃﺟﺮﹸﺃ ِﻣ ْﻦ ﺫﻱ ِﻟ ْﺒ َﺪ ٍﺓ َﻫﻤﱠﺎ ﹺ‬
‫ﺐ ﺍﻟﻌُﻤﺎ ﱡ‬‫ﻭﰲ ﲪﺮﺓ ﺍﻟﻌﻴﻨﲔ ﻭﺿﻴﺎﺋﻬﻤﺎ ﻳﻘﻮ ﹸﻝ ﳏﻤﱠ ُﺪ ﺑ ُﻦ ﺫﺅﻳ ﹴ‬
‫ﻀﺒﱠﺮ ﺭ ﻫﱠﺎﺱ (‬
‫ﻀ ْﻨ ﹶﻔ ﹴﺮ ﻣ َ‬
‫ﹶﻏ َ‬

‫ﺱ ﺇﱃ ﻣِﻘﺒﺎﺱ ﻭﻗﺎﻝ ﺍﳌﺮﱠﺍﺭ ‪ :‬ﹶﻛﹶﺄﻧّﻤَﺎ َﻭ ﹾﻗﺪُ َﻋ ْﻴَﻨ ْﻴ ِﻪ‬

‫ﻉ ِﻣ ﹾﻘﺒَﺎ ﹴ‬
‫ﻉ ﺃ ْﺧﻴَﺎﺱ ﺇﱃ ﺃ ْﺧﻴَﺎﺱ ** ﻛﺄﻧﱠﻤَﺎ ﻋﻴﻨﺎﻩُ ﰲ ﻣِﺮﺍﺱ ( ﺷﻌﺎ ُ‬
‫) َﻣﻨﱠﺎ ﹺ‬
‫ﺍﻟﻨﱠﻤِﺮ ﳓﻮ ﺍﻟﻀﺐّ ﻭﺍﻟﻮﺭﻝ ﻭﺍﳊﻴﱠﺔ ﻭﺍﻟﻘﻨﻔﺬ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ‪.‬‬
‫ﻳﻘﺎﻝ ﻟﻠﻀﺐّ ﻭﺍﳊﻴﱠﺔ ﻭﺍﻟﻮﺭَﻝ ‪ :‬ﹶﻓﺢﱠ ﻳ ِﻔﺢﱡ ﻓﺤﻴﺤﹰﺎ ﻭﻗﺎﻝ ﺭﺅﺑﺔ ‪ ) :‬ﻓِﺤّﻲ ﻓﻼ ﺃ ﹾﻓ َﺮﻕُ ﺃ ﹾﻥ َﺗ ِﻔﺤﱢﻲ ** ﻭَﺃ ﹾﻥ ُﺗ َﺮﺣﱢﻲ ﹶﻛ َﺮﺣَﻰ‬
‫ﺸ ﹺﺮ ﺍﻷﺑﺢﱢ (‬
‫ﺢ ِﻣ ْﻦ ﳓﻨﺤ ٍﺔ ﻭﹶﺃﺡﱢ ** ﳛﻜِﻲ ﺳُﻌﺎ ﹶﻝ ﺍﻟﻨﱠ َ‬
‫ﺻَﺒ َ‬
‫ﺍﳌﺮﺣﱢﻲ ( ) ﺃ ْ‬

‫ﺕ ﺟﻠﺪﻫﺎ ﺇﺫﺍ ﺣﻜﹼﺖ ﺑﻌﻀَﻪ ﺑﺒﻌﺾ ﻗﺎﻝ‬ ‫ﺕ ﺍﳊﻴﱠﺔ ِﻣ ْﻦ ﻓﻴﻬﺎ ﻭﺍﻟﻜﺸﻴﺶ ﻭﺍﻟﻨﺸﻴﺶ ‪ :‬ﺻﻮ ُ‬ ‫ﻗﺎﻝ ‪ :‬ﺍﻟﻔﺤﻴﺢ ‪ :‬ﺻﻮ ُ‬
‫ﺖ‬
‫ﺾ ** ﲪﺮﺍ َﺀ ﻣﻨﻬﺎ ﺷﺨْﺒَﺔﹲ ﺑﺎﳌﺨﺾ ( ) ﻟﻴﺴ ْ‬
‫ﺵ ﻭﻫﻮ ﻣُ ْﻐ ﹺ‬
‫ﻸ ْﺑ َﺮ ﹺ‬
‫ﺍﻟﺮﱠﺍﺟﺰ ﰲ ﺻﻔﺔ ﺍﻟﺸﱠﺨْﺐ ﻭﺍﳊﻠﹾﺐ ‪َ ) :‬ﺣ ﹶﻠْﺒﺖُ ِﻟ َ‬
‫ﺶ ﺃﻓﻌَﻰ ﺃﺟْﻤﻌﺖ ﻟ َﻌﺾﱢ ﻭﻳﻘﺎﻝ ﻟﻠﻀّﺐّ ﻭﺍﻟﻮﺭﻝ ‪:‬‬ ‫ﺕ ﺷﺨْﺒﻬﺎ ﺍﳌ ْﺮ ﹶﻓﺾﱢ ( ﻛﺸﻴ ُ‬
‫ﺑﺬﺍﺕ َﻭَﺑ ﹴﺮ ﻣﺒﻴﺾّ ** ﻛﺄﻥﱠ ﺻَﻮ َ‬
‫ﻛﺶ ﻳﻜِﺶ ﻛﺸﻴﺸﹰﺎ ﻭﺃﻧﺸﺪ ﺃﺑﻮ ﺍﳉﺮّﺍﺡ ‪َ ) :‬ﺗﺮَﻯ ﺍﻟﻀﱠﺐﱠ ﺇﻥ ﱂ ﻳﺮﻫﺐ ﺍﻟﻀﺐﱡ ﻏﲑَﻩ ** ﻳ ِﻜﺶﱡ ﻟﻪ ﻣﺴﺘﻨﻜﺮﹰﺍ‬
‫ﱐ‪:‬‬
‫ﻭﻳُﻄﺎ ﹺﻭﻟﹸﻪ ( ) ﺿﺮﺏ ﺍﳌﺜﻞ ﻟﻠﺮﱠﺟُ ﹺﻞ ﺍﻟﺪﺍﻫﻴﺔ ﻭﻟﻠﺤﻲﱢ ﺍﳌﻤﺘﻨﻊ ﺑﺎﳊﻴّﺔ ( ﻗﺎﻝ ﺫﻭ ﺍﻹﺻﺒﻊ ﺍﻟ َﻌﺪْﻭﺍ ﱡ‬
‫ﺕ ﻭﺍﳌﻮﻓﹸﻮﻥ ﺑﺎﻟﻘﹶﺮْﺽ ( ﻳﻘﺎﻝ ‪ :‬ﻓﻼﻥﹲ‬ ‫ﺖ ﺍﻟﺴﱠﺎﺩﺍ ** ُ‬ ‫ﺾ ( ) ﻭﻓﻴﻬﻢ ﻛﺎَﻧ ِ‬ ‫ﻉ ﻋﻠﻰ َﺑ ْﻌ ﹺ‬
‫ﻀ ُﻬ ُﻢ ﻇﻠﻤﹰﺎ ** ﻓﻠﻢ ﻳُ ْﺮ َ‬
‫) ﺑَﻐَﻰ ﺑﻌ ُ‬
‫ﺻ ﱡﻞ ﺃﺻﻼﻝ ﻭﺍﻟﺼﱢ ﱡﻞ ‪ :‬ﺍﻟﺪﺍﻫﻴﺔ ﻭﺍﳊﻴﱠﺔ ﻗﺎﻝ ﺍﻟﻨﱠﺎﹺﺑ َﻐﺔﹸ ‪ ) :‬ﻣﺎﺫﹶﺍ ُﺭ ﹺﺯ ﹾﺋﻨَﺎ ﹺﺑِﻪ ﻣﻦ َﺣﻴﱠ ٍﺔ ﹶﺫ ﹶﻛ ﹴﺮ **‬ ‫َﺣﻴّﺔﹸ ﺍﻟﻮﺍﺩﻱ ﻭﻣﺎ ﻫﻮ ﺇﻻﱠ ِ‬
‫ﺻﻞﱢ ﺻﻔﹰﺎ َﺗ ْﻨ ِﻄﻒُ ﺃﻧﻴﺎُﺑ ُﻪ ** ﺳِﻤﺎ َﻡ ﺫﻳﻔﺎ ٍﻥ ﳎﲑﺍﺕ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪:‬‬ ‫ﺻﻞﱢ ﺃﺻﻼ ﹺﻝ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪ِ ) :‬‬ ‫ﺿ ٍﺔ ﺑﺎﻟﺮﱠﺯﺍﻳﺎ ِ‬
‫ﻀﻨَﺎ َ‬
‫َﻧ ْ‬
‫ﺻﻤﱢﻲ ﺍ ْﺑَﻨ ﹶﺔ ﺍﳉﺒﻞ‬
‫ﺻﻤَﺎ ﹺﻡ َﻭ َ‬
‫ﺻ ﱡﻞ ( ﻭﻣﻦ ﺃﻣﺜﺎﳍﻢ ‪ :‬ﺻَﻤﱢﻲ َ‬
‫ﻕ ﺃﻓﹾﻌَﻰ َﻳ ْﻨﻔﹸﺚﹸ ﺍﻟﺴﻢﱠ ِ‬
‫) ﻣُﻄﹾﺮﹺﻕٌ ﻳﺮﺷَﺢ ﲰّﹰﺎ ﻛﻤﺎ ** ﺃ ﹾﻃ َﺮ َ‬
‫ﻭﻫﻲ ﺍﳊﻴﱠﺔ ‪.‬‬

‫ﳉَﺒ ﹺﻞ ﺍﻟﺴﱠِﻔﲑُ (‬
‫ﺻﻤﱢﻲ ﺍ ْﺑَﻨ ﹶﺔ ﺍ ﹶ‬
‫ﲑ ﳍﺎ َﻭﻧَﺎﺩَﻯ ** ﻬﺑﺎ ‪َ :‬‬
‫ﻗﺎﻝ ﺍﻟﻜﻤﻴﺖ ‪ ) :‬ﺇﺫﹶﺍ ﹶﻟ ِﻘ َﻲ ﺍﻟﺴﱠ ِﻔ َ‬

‫ﻗﻮﳍﻢ ﺟﺎﺀ ﺑﺄﻡ ﺍﻟﺮﺑﻴﻖ ﻋﻠﻰ ﺃﺭﻳﻖ‬

‫ﺕ‬
‫ﻭﻣﻦ ﺃﻣﺜﺎﳍﻢ ‪ :‬ﺟﺎ َﺀ ﺑﺄﻡﱢ ﺍﻟﺮﱡﺑَﻴﻖ ﻋﻠﻰ ﹸﺃﺭَﻳﻖ ﺃﻡﱡ ﺍﻟﺮﱡﺑﻴﻖ ‪ :‬ﺇﺣﺪﻯ ﺍﳊﻴﺎﺕ ﻭﹸﺃﺭَﻳﻖ ‪ :‬ﺃﻡﱡ ﺍﻟﻄﹼﺒﻖ ﺿﺮﺑﻮﺍ ﺑﻪ ) ﺇﺫﹶﺍ ﻭﺟ ْﺪ َ‬
‫ﺱ ﺣَﻴ ﹶﺔ ﺍﻟﻮﺍﺩﻱ (‬
‫ﺐ َﻭ َﺩﻋْﲏ ﺃﹸﻣﺎ ﹺﺭ ْ‬
‫ﺑﻮﺍ ٍﺩ َﺣﻴﱠ ﹰﺔ ﹶﺫﻛﹶﺮﹰﺍ ** ﻓﺎ ﹾﺫ َﻫ ْ‬

‫ﻗﻮﳍﻢ ﺃﺩﺭﻙ ﺍﻟﻘﻮﳝﺔ ﻻ ﺗﺄﻛﻠﻬﺎ ﺍﳍﻮﳝﺔ‬

‫ﻭﰲ ﺍﳌﺜﻞ ‪ :‬ﺃﺩﺭﻙ ﺍﻟﻘﹸ َﻮﻳﱢﻤﺔ ﻻ ﺗﺄﻛﻠﻬﺎ ﺍﳍ َﻮﻳﱢﻤﺔ ﻳﻌﲏ ﺍﻟﺼﱯ ﺍﻟﺬﻱ ﻳﺪﺭُﺝ ﻭﻳﺘﻨﺎﻭﻝ ﻛﻞﱠ ﺷﻲ ٍﺀ ﺳﻨَﺢ ﻟﻪ ﻭﻳَﻬﻮﻱ ﺑﻪ ﺇﱃ‬
‫ﺲ‬
‫ﻓﻴﻪ ﻛﺄﹶﻧﻪ ﻗﺎﻝ ﻷﻣﱢﻪ ‪ :‬ﺃﺩﺭﻛﻴﻪ ﻻ ﺗﺄﻛﻠﹾﻪ ﺍﳍﺎﻣﱠﺔ ﻭﻫﻲ ﺍﳊﻴّ ﹸﺔ ﻭﻫﻮ ﻗﻮﻟﻪ ﰲ ﺍﻟﺘﻌﻮﻳﺬ ‪ :‬ﻭﻣﻦ ﻛﻞﱢ ﺷﻴﻄﺎ ٍﻥ ﻭ ﻫَﺎﻣﱠﺔ ﻭَﻧ ﹾﻔ ﹴ‬
‫ﲔ ﻻﻣﱠﺔ ‪.‬‬‫ﻭﻋ ﹴ‬

‫ﺷﻌﺮ ﻟﻸﺧﻄﻞ ﰲ ﺫﻛﺮ ﺍﳊﻴﺔ‬

‫ﻉ ﻭﺫﺍ ﺍﻟﺮّﺃﻱ ﺍﻟﺪﱠﺍﻫﻴﺔ ﺣﻴﺔ ﻭﻛﺬﻟﻚ ﳚﻌﻠﻮﻥ ﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ ﺗﻌﻈﻴ َﻢ ﺷﺄﻬﻧﺎ‬
‫ﻭﻗﺎﻝ ﺍﻷﺧﻄﻞ ﰲ ﺟﻌﻠﻬﻢ ﺍﻟﺮﱠﺟ ﹶﻞ ﺍﻟﺸﱡﺠﺎ َ‬
‫ﳊﻴّ ﹶﺔ ﺫﻛﺮﹰﺍ ﻗﺎﻝ ﺍﻷَﺧﻄﻞ ‪ ) :‬ﺃﻧﺒﺌﺖ ﻛﻠﺒﹰﺎ ﲤﲎ ﺃﻥ ﻳﺴﺎﻓﻬﻨﺎ ** ﻭﻃﺎﳌﺎ‬
‫ﻭﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ ﺫﻟﻚ ﻓﻤﺎ ﺃﻛﺜﺮ ﻣﺎ ﳚﻌﻠﻮﻥ ﺍ ﹶ‬
‫ﺳﺎﻓﻬﻮﻧﺎ ﰒ ﻣﺎ ﻇﻔﺮﻭﺍ (‬

‫) ﻛﻠﻔﺘﻤﻮﻧﺎ ﺭﺟﺎﻻ ﻗﺎﻃﻌﻲ ﻗﺮ ٍﻥ ** ﻣﺴﺘﺤﻠﻘﲔ ﻛﻤﺎ ﻳﺴﺘﻠﺤﻖ ﺍﻟﻴﺴﺮ ( ) ﻟﻴﺴﺖ ﻋﻠﻴﻬﻢ ﺇﺫﺍ ﻋﺪﺕ ﺧﺼﺎﳍﻢ **‬
‫ﺧﺼﻞﹲ ﻭﻟﻴﺲ ﳍﻢ ﺇﳚﺎﺏ ﻣﺎ ﻗﻤﺮﻭﺍ ( ) ﻗﺪ ﺃﻧﺬﺭﻭﺍ ﺣﻴ ﹰﺔ ﰲ ﺭﺃﺱ ﻫﻀﺒﺘﻪ ** ﻭﻗﺪ ﺃﺗﺘﻬﻢ ﺑﻪ ﺍﻷﻧﺒﺎﺀ ﻭﺍﻟﻨﺬﺭ ( ) ﺑﺎﺗﻮﺍ‬
‫ﺭﻗﻮﺩﹰﺍ ﻋﻠﻰ ﺍﻷﻣﻬﺎﺩ ﻟﻴﻠﻬﻢ ** ﻭﻟﻴﻠﻬﻢ ﺳﺎﻫﺮٌ ﻓﻴﻬﺎ ﻭﻣﺎ ﺷﻌﺮﻭﺍ ( ) ﺣﻴﱠﺔ ﺍﳌﺎﺀ ( ﻭﻣﺎ ﺃﻛﹶﺜ َﺮ ﻣﺎ ﻳﺬﻛﺮﻭﻥ ﺣﻴّﺔ ﺍﳌﹶﺎﺀ‬
‫ﺕ ﻭﺍﻷﻓﺎﻋﻲ ‪.‬‬
‫ﲑ ﺿﺮ ﹴﺭ ﻭﺇﻣﱠﺎ ﺃﻥ ﺗﻜﻮ ﹶﻥ ﺃﻗَﺘ ﹶﻞ ﻣﻦ ﺍﳊﻴﱠﺎ ِ‬
‫ﻀﺮﱡ ﻛﺒ َ‬
‫ﺕ ﺍ ﹶﳌﺎﺀ ﻓﻴﻬﺎ ﺗﻔﺎﻭﺕ ﺇﻣّﺎ ﺃﻥ ﺗﻜﻮ ﹶﻥ ﻻ ﺗ ُ‬
‫ﻷﻥﹼ َﺣﻴﱠﺎ ِ‬

‫ﺍﳍﻨﺪﻳﺎﺕ ﻭﻳﻘﺎﻝ ﺇﻥﹼ ﺍﳍﻨﺪﻳّﺎﺕ ﺇﻧﱠﻤﺎ ﺗﺼﲑ ﰲ ﺍﻟﺒﻴﻮﺕ ﻭﺍﻟﺪﱡﻭﺭ ﻭﺍﻹﺻﻄﺒﻼﺕ ﻭﺍﳋﺮﺍﺑﺎﺕ ﻷﻧّﻬﺎ ﺗُﺤ َﻤﻞﹸ ﰲ ﺍﻟﻘﹸﻀُﺐ‬
‫ﻭﰲ ﺃﺷﺒﺎﻩ ﺫﻟﻚ ‪.‬‬
 ‫ﻋﻠﺔ ﻭﺟﻮﺩ ﺍﳊﻴﺎﺕ ﰲ ﺑﻌﺾ ﺍﻟﺒﻴﻮﺕ‬

‫ﺿ َﺮﺑَﻪ ﺑ ْﺮ ُﺩ‬
‫ﺢ ﺭﺃﺱ ﹸﻛ ْﺮﺯﹺﻩ ﻭﺟﺮﺍﺑﻪ ﻭﺟﻮﺍﻟﻘﻪ ﺍﻟﺬﻱ ﻳﺄﰐ ﺍﳉﺮﺍﺩ ﻭﻗﺪ َ‬ ‫ﻼ ﺷﺪﻳﺪﹰﺍ ﻓﺮّﲟﺎ ﻓَﺘ َ‬
‫ﺕ ﺗﺄﻛﻞ ﺍﳉﺮﺍ َﺩ ﺃﻛ ﹰ‬
‫ﻭﺍﳊﻴّﺎ ُ‬
‫ﺍﻟﺴﱠﺤَﺮ ﻭﻗﺪ ﺗﺮﺍﻛﻢ ﺑﻌﻀُﻪ ﻋﻠﻰ ﺑﻌﺾ ﻷﻧﱠﻬﺎ ﻣﻮﺻﻮﻓﺔﹲ ﺑﺎﻟﺼﱠ َﺮ ِﺩ ‪.‬‬
‫ﺻﻒُ ﺑﺎﻟﺼﱠﺮَﺩ ﻛﺬﻟﻚ ﺍﳊﻤﲑ ﻭﺍﳌﺎﻋ ُﺰ ﻣﻦ ﺍﻟﻐﻨﻢ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﻟﺸﺎﻋ ُﺮ ‪:‬‬
‫ﺕ ﺗﻮ َ‬
‫ﻭﺍﳊﻴّﺎ ُ‬

‫ﻑ ﺫﺭﻭﺓ ﲣﹸﻠ ُﻖ ( ) ﺃﹸﻟﻮﱢﻱ ﺣَﻴﺎﺯﹺﳝﻲ ﻬﺑﻦﱠ ﺻَﺒﺎﺑ ﹰﺔ ** ﻛﻤﺎ‬

‫) ﺑﻠﻴﺖ ﻛﻤﺎ ﻳﺒﻠﻰ ﺍﻟﻮﹺﻛﺎﺀُ ﻭﻻ ﺃﺭﻯ ** ﹺﺟﻨَﺎﺑﹰﺎ ﻭﻻ ﺃﻛﻨﺎ َ‬
‫ﺸﺮﱠﻕُ ﺇﺫﺍ ﺃﺩﺭﻛﻬﺎ ﺑَﺮ ُﺩ ﺍﻟﺴﱠﺤَﺮ ﻭﱂ ﺗﺼﺮ ﺑﻌ ُﺪ ﺇﱃ ﺻﻼﺣﻬﺎ ﻭﺇﺫﺍ ﺧﺮﺟﺖ ﺑﺎﻟﻠﻴﻞ‬ ‫ﻕ ( ﻭﺇﳕﺎ َﺗ َ‬
‫ﺗَﺘ ﹶﻠﻮﱠﻯ ﺍﳊﻴّﺔ ﺍﳌﺘﺸﺮﱢ ُ‬
‫ﺗﻜﺘﺴﺐ ﺍﻟﻄﻌﻢ ﻛﻤﺎ ﻳﻔﻌﻞ ﺫﻟﻚ ﺳﺎﺋﺮ ﺍﻟﺴﱢﺒﺎﻉ ﻓﺮﲟﺎ ﺍﺟﺘﺮﻑ ﺻَﺎﺣﺐُ ﺍﻟﻜﺮﺯ ﺍﳉﺮﺍﺩ ﻓﺄﺩﺧﻠﻪ ﻛﹸ ْﺮﺯَﻩ ﻭﻓﻴﻪ ﺍﻷﻓﻌَﻰ‬
‫ﺱ ﻣﻨﻬﺎ ﺟﻬﺪﹰﺍ ‪.‬‬‫ﻭﺃﺳﻮ ُﺩ ﺳﺎﱁﹲ ﺣﱴ ﻳُﻨﻘ ﹶﻞ ﺫﻟﻚ ﺇﱃ ﺍﻟﺪﱡﻭﺭ ﻓﺮّﲟﺎ ﻟﻘﻰ ﺍﻟﻨّﺎ ُ‬
‫ﺐ ()‬ ‫ﻭﻗﺎﻝ ﺑﺸﺮ ﺑﻦ ﺍﳌﻌﺘَﻤﺮ ﰲ ﺷﻌﺮﻩ ﺍﳌﺰﺍ ﻭَﺝ ‪ ) :‬ﻳﺎ ﻋﺠﺒﹰﺎ ﻭﺍﻟﺪﱠﻫ ُﺮ ﺫﻭ ﻋﺠﺎﺋﺐ ** ِﻣ ْﻦ ﺷﺎﻫ ٍﺪ َﻭﹶﻗ ﹾﻠﺒُﻪُ ﻛﺎﻟﻐﺎﺋ ﹺ‬
‫ﺤ ِﻄﺐُ ﰲ ﲜﺎ ِﺩ ِﻩ ** ﰲ ﻇﻠﻤﺔ ﺍﻟﻠﻴ ﹺﻞ ﻭﰲ َﺳﻮَﺍﺩِﻩ ( ) ﳛْﻄﺐ ﰲ ﲜﺎﺩﻩ ﺍﻷ ْﻳ َﻢ ﺍﻟﺬﻛﺮ ** ﻭﺍﻷَﺳ َﻮ َﺩ ﺍﻟﺴﱠﺎﱁ‬ ‫ﻭﺣﺎﻃﺐ َﻳ ْ‬
‫ﺤﻴﱠِﺔ ﺍﳌﺎﺀ ﻻ‬‫ﱄ ﻓﻘﺎﻝ ‪ ) :‬ﹶﻛ َ‬ ‫ﻣﻜﺮﻭ َﻩ ﺍﻟﻨﱠ ﹶﻈ ْﺮ ( ﺷﻌﺮ ﰲ ﺣﻴﺔ ﺍﳌﺎﺀ ﻓﻤﻤﻦ ﺫﻛﺮ َﺣﻴﱠﹶﺔ ﺍﳌﺎﺀ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ َﻫﻤّﺎﻡ ﺍﻟﺴﻠﻮ ﱡ‬
‫ﺖ ﺍﻟﻨﱡﻄ ُﻖ (‬‫ﺐ ﺍﳌﺮﺍﺱ ﺇﺫﺍ ﻣﺎ ُﺣﻠﱠ ُ‬
‫ﺻ ﹾﻠ ُ‬
‫ﺗﻨﺤﺎﺵ ِﻣ ْﻦ ﺃ َﺣ ٍﺪ ** ُ‬

‫ﺹ ﺍﻟﻌﻴﻮ ِﻥ َﺗﺒَﺎﺭَﻯ ﰲ ﺃ ﹺﺯﻣﱠﺘﻬﺎ ** ﺇﺫﺍ ﺗﻔﺼﱠ ْﺪ ﹶﻥ ﻣﻦ َﺣﺮﱢ ﺍﻟﺼﱠﻴﺎﺧﻴ ِﺪ ( ) ﻭﻛﻠﱡﻬﻦ‬ ‫ﻭﻗﺎﻝ ﺍﻟﺸّﻤّﺎﺥ ﺑ ُﻦ ﺿِﺮﺍﺭ ‪ ) :‬ﺧُﻮ ُ‬
‫ُﺗﺒَﺎﺭﹺﻱ ِﺛ ْﻨ َﻲ ُﻣﻄﱠﺮ ٍﺩ ** ﻛﺤﻴ ِﺔ ﺍﳌﺎ ِﺀ ﻭَﻟﱠﻰ ﹶﻏ ْﻴ َﺮ َﻣﻄﹾﺮﻭ ِﺩ (‬
‫ﻉ ﰲ ﹶﻇﻠﹾﻤﺎ ِﺀ ﻟﻴ ﹴﻞ ﲡﺎ َﻭﺑَﺖ ** ﻓﺪﻝ ﻋﻠﻴﻬﺎ ﺻﻮﺗُﻬﺎ َﺣﻴﱠ ﹶﺔ ﺍﻟَﺒﺤْﺮ ( ) ﺳﻘﻂ ‪ :‬ﻛﻞ ﺃﺑﻴﺎﺕ‬ ‫ﻭﻗﺎﻝ ﺍﻷﺧﻄﻞ ‪ ) :‬ﺿﻔﺎﺩ ُ‬
‫ﺍﻟﺸﻌﺮ ﺍﻟﱵ ﰲ ﺍﻟﺼﻔﺤﺔ ( ﻭﻗﺎﻝ ﺃﻳﻀﺎ ‪ ) :‬ﻫﻠﻢ ﺍﺑﻦ ﺻﻔﺎﺭ ﻓﺈﻥ ﻗﺘﺎﻟﻨﺎ ** ﺟﻬﺎﺭﺍ ﻭﻣﺎ ﻣﻨﺎ ﻣﻼﻭﺫﺓ ﺍﻟﻌﺬﺭ ( ) ﻓﺈﻧﻚ‬
‫ﰲ ﻗﻴﺲ ﻟﺘﺎﻝ ﻣﺬﺑﺬﺏ ** ﻭﻏﲑﻙ ﻣﻨﻬﻢ ﺫﻭ ﺍﻟﺜﻨﺎﺀ ﻭﺫﻭ ﺍﻟﻔﺨﺮ ( ) ﻭﳓﻦ ﻣﻨﻌﻨﺎ ﻣﺎﺀ ﺩﺟﻠﺔ ﻣﻨﻜﻢ ** ﻭﳕﻨﻊ ﻣﺎ ﺑﲔ‬
‫ﺍﻟﻌﺮﺍﻕ ﺇﱃ ﺍﻟﺒﺸﺮ ( ) ﺃﻻ ﻳﺎ ﺍﺑﻦ ﺍﻟﺼﻔﺎﺭ ﻓﻼ ﺗﺮﻡ ﺍﻟﻌﻠﻰ ** ﻭﻻ ﺗﺬﻛﺮﻥ ﺣﻴﺎﺕ ﻗﻮﻣﻚ ﰲ ﺍﻟﺸﻌﺮ ( ) ﻓﻤﺎ ﺗﺮﻛﺖ‬
‫ﺣﻴﺎﺗﻨﺎ ﻟﻚ ﺣﻴﺔ ** ﲢﺮﻙ ﰲ ﺃﺭﺽ ﺑﺮﺍﺡ ﻭﻻ ﲝﺮ ( ﻭﻗﺎﻝ ﻧﻔﻴﻊ ﻳﻌﲑﻩ ﺑﺎﻟﻜﺤﻴﻞ ‪:‬‬

‫) ﺳﻘﻂ ‪ :‬ﻛﻞ ﺃﺑﻴﺎﺕ ﺍﻟﺸﻌﺮ ﺍﻟﱵ ﰲ ﺍﻟﺼﻔﺤﺔ ( ) ﻗﺈﻥ ﺗﻚ ﻗﺘﻼﻛﻢ ﺑﺪﺟﻠﺔ ﻏﺮﻗﺖ ** ﻓﻤﺎ ﺃﺷﺒﻬﺖ ﻗﺘﻠﻰ ﺣﻨﲔ‬
‫ﻭﻻ ﺑﺪﺭ ( ) ﺛﻮﺭﻭﺍ ﺇﺫﺍ ﻟﻘﻮﻧﺎ ﺑﺎﻟﻜﺤﻴﻞ ﻛﻤﺎ ﺛﻮﻯ ** ﴰﺎﻡ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﳊﺸﺮ ( ) ﺑﺪﺟﻠﺔ ﺣﺎﻟﺖ ﺣﺮﺑﻨﺎ ﺩﻭﻥ‬
‫ﻗﻮﻣﻦ ** ﻭﺃﻭﻃﺎﻧﻨﺎ ﻣﺎ ﺑﲔ ﺩﺟﻠﺔ ﻓﺎﳊﻀﺮ ( ) ﻭﻟﻮ ﻛﻨﺘﻢ ﺣﻴﺎﺕ ﲝﺮ ﻟﻜﻨﺘﻢ ** ﻏﺪﺍﺓ ﺍﻟﻜﺤﻴﻞ ﺇﺫ ﺗﻘﻮﻣﻮﻥ ﰲ‬
‫ﺍﻟﻐﻤﺮ ( ﻣﺎ ﻳﺸﺒّﻪ ﺑﺎﻷﱘ ﻓﹶﺎﻷﻳْﻢ ﺍﳊﻴﱠ ﹸﺔ ﺍﻟﺬﻛﺮ ﻳﺸﺒﻬﻮﻥ ﺑﻪ ﺍﻟﺰﱢﻣﺎﻡ ﻭﺭﺑﱠﻤﺎ ﺷﺒﱠﻬُﻮﺍ ﺍﳉﺎﺭَﻳ ﹶﺔ ﺍﺠﻤﻟﺪﻭﻟﺔ ﺍﳋﻤﻴﺼ ﹶﺔ ﺍﳋﻮﺍﺻ ﹺﺮ‬
‫ﺥ ﻭﻗﺎﻝ ﺍﺑ ُﻦ ﻣﻴﱠﺎﺩﺓ ‪:‬‬
‫ﲑ ﻣﺘﺮﺍ ﹴ‬
‫ﺐ ﻭﻣﻮﺿ ُﻊ ﺑﻄﻨﹺﻪ ﳎﺪﻭﻝﹲ ﻏ ُ‬ ‫ﳊﻴﱠ ﹶﺔ ﺍﻟﺬﹼﻛ َﺮ ﻟﻴﺲ ﻟﻪ ﹶﻏَﺒ ٌ‬
‫ﰲ ﻣﺸﻴﻬﺎ ﺑﺎﻷﱘ ﻷﻥﱠ ﺍ ﹶ‬

‫ﺱ ِﻣ ْﻦ ﺁﻝ ﺣﺎﺿﺮ‬
‫ﺤﻬَﺎ ** ﻭﲡﺬﺏ ِﻣ ﹾﺜ ﹶﻞ ﺍ َﻷ ْﻳ ﹺﻢ ﰲ ﺑﻠ ٍﺪ ﹶﻗ ﹾﻔ ﹺﺮ ( ) ﺗﻴﻤﱢ ُﻢ َﺧ ْﻴ َﺮ ﺍﻟﻨﱠﺎ ﹺ‬
‫) ﻗﻌﺪﺕ ﻋﻠﻰ ﺍﻟﺴﱢﻌﻼﺓ ﺗﻨﻔﺾ ﻣﺴ َ‬
‫ﺻ ْﺪﺭﹺﻱ ( ﺷﻌﺮ ﰲ ﲪﺮﺓ ﻋﲔ ﺍﻷﻓﻌﻰ ﻭﻗﺎﻝ ﺍﻵﺧﺮ ﰲ ﲪﺮﺓ ﻋﲔ ﺍﻷﻓﻌﻰ ‪ ) :‬ﻟﻮﻻ‬ ‫ﺕ ﺗﻀﻤﱠﻨَﻬﺎ َ‬ ‫** ﻭﲢ ِﻤﻞﹸ ﺣﺎﺟﺎ ٍ‬
‫ﺕ ﺍﻟﺸﱢﺪْﻗﲔ ﻣﻠﺘﺒ ٌﺪ ** ﱂ ﻳُ ْﻐ ﹶﺬ ﺇﻻﹼ ﺍﳌﻨﺎﻳﺎ‬
‫ﺽ ﺍﳌﻨﻴﱠﺔ ﻗﹶﺘﱠﺎﻝﹲ ِﻟ َﻤ ْﻦ َﻋ ِﻠﻘﹶﺎ ( ) ﺃﺻﻢﱡ ﻣﻨﻬﺮ ُ‬
‫ﺕ ﺃ ْﻭ َﺭ َﺩﻧﹺﻲ ** َﺣ ْﻮ َ‬
‫ﺍﳍﺮﺍﻭﹸﺓ ﻭﺍﻟ ِﻜﻔﹼﺎ ُ‬
 ‫ﻕ ﻓﺎﺋَﺘ ﹶﻠﻘﹶﺎ ( ﺷﻌﺮ ﰲ ﲪﺮﺓ ﻋﻴﻮﻥ‬
‫ﺱ ﺍﻟﺘﱠﺄ ﹶﻻ ﹺ‬
‫ﺐ ** ﺟﻼ ﻫُﻤﺎ ِﻣﺪْﻭ ُ‬‫ِﻣ ْﻦ ﹶﻟﺪُ ﹾﻥ ُﺧ ِﻠﻘﹶﺎ ( ) ﻛﹶﺄﻥﱠ ﻋﻴﻨﻴﻪ ِﻣﺴْﻤﺎﺭَﺍ ِﻥ ِﻣ ْﻦ ﺫﹶﻫ ﹴ‬
‫ﺍﻟﻨﺎﺱ ﻭﻗﺎﻝ ﰲ ﲪﺮﺓ ﻋُﻴﻮﻥ ﺍﻟﻨﱠﺎﺱ ﰲ ﺍﳊﺮْﺏ ﻭﰲ ﺍﻟﻐﻀﺐ ﺍﺑ ُﻦ ﻣﻴﱠﺎﺩﺓ ‪:‬‬

‫ﳋﻠﹾﻘ ِﺔ ﻳﻘﻮﻝ‬
‫) ﻭﻋﻨﺪ ﺍﻟ ﹶﻔﺰَﺍﺭﻱ ﺍﻟﻌﺮﺍﻗﻲ ﻋﺎﺭﺽ ** ﻛﹶﺄﻥﱠ ﻋﻴﻮ ﹶﻥ ﺍﻟﻘﹶ ﻮْﻡ ﰲ ﻧﺒﻀﺔ ﺍﳉﻤ ﹺﺮ ( ﻭﰲ ﲪﺮﺓ ﺍﻟﻌﲔ ﻣﻦ ﺟﻬﺔ ﺍ ِ‬
‫ﲔ ﻗﺘﻠﻪ ﺍﻟﻨﱡﻌﻤﺎﻥ ‪ ) :‬ﺇﻥﱠ ﺍﳌﻠﻮﻙ ﻣﱴ ﺗﻨﺰﹺﻝ ﺑﺴﺎﺣِﺘ ﹺﻬ ْﻢ ** َﺗ ِﻄ ْﺮ ﺑﻨﺎﺭﻙ ِﻣ ْﻦ ﻧﹺﲑﺍﻬﻧﻢ ﺷَﺮ َﺭ ْﻩ‬ ‫ﺃﺑﻮ ﻗﹸ ْﺮﺩُﻭﺩﺓ ﰲ ﺍﺑﻦ ﻋﻤﺎ ﹴﺭ ﺣ َ‬
‫ﳊَﺒ َﺮ ْﻩ (‬
‫ﺖ ** َﻭ َﻣْﻨﻄِﻘﹰﺎ ِﻣ ﹾﺜ ﹶﻞ َﻭ ْﺷ ﹺﻲ ﺍ ﹾﻟَﻴ ْﻤَﻨِﺔ ﺍ ﹶ‬
‫( ) ﻳﺎ ﺟﻔَﻨ ﹰﺔ ﻛﺈﺯﺍﺀ ﺍﳊﹶ ﻮْﺽ ﻗﺪ ﻫُ ِﺪ َﻣ ْ‬

‫ﻣﻌﺮﻓﺔ ﰲ ﺍﳊﻴﺔ‬

‫ﻭﺃﻛﺜ ُﺮ ﻣﺎ ﻳﺬﻛﺮﻭﻥ ِﻣ َﻦ ﺍﳊﻴﺎﺕ ﺑﺄﲰﺎﺋِﻬﺎ ﺩﻭﻥ ﺻﻔﺎﻬﺗﺎ ‪ :‬ﺍﻷﻓﻌﻰ ﻭﺍﻷﺳﻮﺩ ﻭﺍﻟﺸﺠﺎﻉ ﻭﺍﻷَﺭﻗﻢ ﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﳉﺄ ‪:‬‬
‫ﻕ ﺍﻷﺭ ﹶﻗ ﹺﻢ ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﻭﺭﻓﹼﻊ ﺃﻭﱃ ﺍﻟﻘﻮﻡ ﻭﻗ ُﻊ ﺧﺮﺍ ِﺩ ﹴﻝ ** ﻭﻭﻗ ُﻊ ﻧﺒﺎﻝ ﻣﺜﻞ ﻭﻗﹾﻊ ﺍﻷﺳﺎ ﹺﻭ ِﺩ (‬
‫ﺨ ﹺﺮ ﹸﻟﺰُﻭ َ‬
‫ﻳﻠﺰﻕ ﺑﺎﻟﺼّ ْ‬

‫ﺫﻛﺮ ﺍﻷﻓﺎﻋﻲ ﰲ ﺑﻌﺾ ﻛﺘﺐ ﺍﻷﻧﺒﻴﺎﺀ‬

‫ﻭﰲ ﺑﻌﺾ ﻛﺘﺐ ﺍﻷﻧﺒﻴﺎﺀ ﺃﻥﹼ ﺍﻟﻠﹼﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻗﺎﻝ ﻟﺒﲏ ﺇﺳﺮﺍﺋﻴﻞ ‪ :‬ﻳﺎ ﺃﻭﻻ َﺩ ﺍﻷﻓﺎﻋﻲ ‪.‬‬
‫ﻣﺜﻞ ﻭﺷﻌﺮ ﰲ ﺍﳊﻴﺔ ﻭﻳﻘﺎﻝ ‪ :‬ﺭَﻣﺎﻩُ ﺍﻟﻠﹼﻪ ﺑﺄﻓﹾﻌﻰ ﺣَﺎﺭﻳﺔ ﻭﻫﻲ ﺍﻟﱵ ﲢﺮﻱ ﻭﻛﻠﻤﺎ ﻛﱪﺕ ﰲ ﺍﻟﺴﻦ ﺻﻐُﺮﺕ ﰲ ﺍﳉﺴﻢ‬
‫ﻕ َﺑ ﹾﻄ ﹺﻦ ﺍﻟﺸﱠ ْﺒﻌَﺎ ِﻥ ‪ ) :‬ﻭﺃﻋﻮﺭ ﻣﻦ‬
‫ﻭﺃﻧﺸﺪ ﺍﻷﺻﻤﻌﻲﱡ ﰲ ﺷﺪﱠﺓ ﺍﺳﻮﺩﺍﺩ ﺃﺳﻮﺩ ﺳﺎﱁ ‪ :‬ﻭﻗﺎﻝ ﺟﺮﻳﺮٌ ﰲ ﺻﻔﺔ ُﻋﺮُﻭ ﹺ‬
‫ﲑ(‬
‫َﻧ ْﺒﻬَﺎ ﹶﻥ ﺃﻣﱠﺎ ﻬﻧﺎﺭُﻩ ** ﻓﺄﻋﻤَﻰ ﻭﺃﻣﱠﺎ ﻟﻴﻠﻪ ﻓﺒﺼ ُ‬

‫ﺾ‬
‫ﺐ ﻇﻠﱠ ُﻪ ** ﻋﺮﻳ ُ‬ ‫ﲑ ( ) ﻓﻠﻤﺎ ﺍﺳَﺘ ﻮَﻯ ﺟﻨﺒﺎﻩ ﻻ َﻋ َ‬ ‫) َﺭ ﹶﻓ ْﻌﺖُ ﻟﻪ ﻣﺸﺒﻮﺑ ﹰﺔ ﻳﻠﺘﻮﻱ ﻬﺑﺎ ** ﻳﻜﺎ ُﺩ ﺳﻨﺎﻫﺎ ﰲ ﺍﻟﺴﻤﺎ ِﺀ ﻳَﻄ ُ‬
‫ﲰﻊُ ِﻣ ْﻦ ﻋُﻘﺎﺏ ﻭﻗﺎﻝ‬ ‫ﺼﺮُ ﻣﻦ ﺣﻴّ ٍﺔ ﻛﻤﺎ ﻳﻘﺎﻝ ‪ :‬ﺃﲰ ُﻊ ِﻣ ْﻦ ﻓﺮﺱ ﻭ ﺃ َ‬ ‫ﺃﻓﺎﻋﻲ ﺍﳊﺎﻟﺒَﲔ ﺿﺮﻳ ُﺮ ( ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ‪ :‬ﺃ ْﺑ َ‬
‫ﺖ ﺃﹸﺳﻮ َﺩ ﺧﻔﻴﱠ ٍﺔ ** ﺗﺴﺎﹶﻗ ﻮْﺍ ﻋَﻠﹶﻰ َﺣ ْﺮ ٍﺩ‬
‫ﺠ ﹺﻊ ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﺃﺳﻮ ُﺩ َﺷﺮًﻯ ﻻﹶﻗ ْ‬ ‫ﺏ ﺍﻷ ْﺷ َ‬
‫ﺥ ﺍﻟﻌُﻘﺎ ﹺ‬
‫ﲰﻊُ ِﻣ ْﻦ ﹶﻓ ْﺮ ﹺ‬
‫ﺍﻟﺮﺍﺟﺰ ‪ :‬ﺃ َ‬
‫ﺩِﻣﺎ َﺀ ﺍﻷﺳَﺎﻭ ِﺩ (‬

‫ﺏ ﺍﳌﹶﺜ ﹶﻞ ﲜﻨﺴﲔ ﻣﻦ ﺍﻷﺳُﻮﺩ ﺇ ﹾﺫ ﻛﺎﻧﺎ ﻋﻨﺪَﻩ ﺍﻟﻐﺎﻳ ﹶﺔ ﰲ ﺍﻟﺸﺪﱠﺓ ﻭﺍﳍ ﻮْﻝ ﻓﻠﻢ ﻳﻘﻨﻊ ﺑﺬﻟﻚ ﺣﱴ ﺭﺩﱠ ﺫﻟﻚ ﹸﻛﻠﱠُﻪ ﺇﱃ‬ ‫ﺿ َﺮ َ‬
‫َ‬
‫ﲰﻮﻡ ﺍﳊﻴّﺎﺕ ‪.‬‬
‫ﻚ ﻟﻮ ﹸﻥ ﻟﻴ ﹴﻞ ﻣُﻈﻠ ﹴﻢ ** َﻭﺣَﻔﻴﻒُ ﻧﺎﻓﺠ ٍﺔ‬ ‫ﻣﺎ ﻳﺸﺒﻪ ﺑﺎﻷﺳﻮﺩ ﻭﰲ ﻫَ ﻮْﻝ ﻣﻨﻈﺮ ﺍﻷ ْﺳ ﻮَﺩ ﻳﻘﻮﻝ ﺍﻟﺸﺎﻋ ُﺮ ‪ِ ) :‬ﻣ ْﻦ ﺩُﻭ ِﻥ َﺳ ْﻴﹺﺒ َ‬
‫ﻚ ﺍﻷﺳْ َﻮﺩُ ( ) ﺃﻻ ﻻ َﺗ ُﻐﺮﱠﻥﱠ ﺍﻣﺮﹰﺃ‬
‫ﱁ ** ﻻ َﺑ ﹾﻞ ﺃ َﺣﺒﱡﻬﻤﺎ ﺇﻟﻴ َ‬ ‫ﻒ ِﻋ ْﻨ َﺪ َﻙ ِﻣ ﹾﺜﻞﹸ ﺃﺳ ﻮَﺩ ﺳﺎ ﹴ‬
‫ﻭﻛﹶﻠﹾﺐٌ ﻣُﻮ َﺳﺪُ ( ) ﻭﺍﻟﻀﱠﻴ ُ‬
‫ﺢ ( ) ﻭﻻ ﻓﺎﺣِﻢٌ ﻳُﺴْﻘﹶﻰ ﺍﻟﺪﱠﻫﺎ ﹶﻥ ﻛﺄﻧﱠ ُﻪ ** ﺃﺳﺎ ﹺﻭﺩُ ﻳﺰﻫﺎﻫﺎ ﻟﻌﻴﻨﻚ ﺃْﺑ ﹶﻄﺢُ‬
‫ﺐ ُﻭﺿﱠ ُ‬
‫ﻧَ ﻮْﻓﹶﻠﻴﱠﺔﹲ ** ﻋﻠﻰ ﺍﻟﺮﱠﺃﺱ ﻣﻨﻬﺎ ﻭﺍﻟﺘﺮﺍﺋ ُ‬
‫(‬

‫ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ ﻗﺎﻝ ‪ :‬ﻭﺍﳋﺮﺷﺎﺀ ‪ :‬ﺍﻟﻘﺸﺮﺓ ﺍﻟﻐﻠﻴﻈﺔ ﺑﻌﺪ ﺃﻥ ﺗﻨﻘﺐ ﻓﻴﺨﺮﺝ ﻣﺎ ﻓﻴﻬﺎ ﻭﲨﺎﻋ ُﻪ ﺍﳋﺮﺍﺷﻲّ ﻏﲑ ﻣﻬﻤﻮﺯ‬
‫ﻗﺎﻝ ‪ :‬ﻭﺧﺮﺷﺎﺀ ﺍﳊﻴّﺔ ‪ :‬ﺳﻠﺨﻬﺎ ﺣﲔ ﺗَﺴْﻠﺦ ﻭﻗﺎﻝ ‪ :‬ﻫﺬﺍ ﺃﺳﻮﺩ ﺳﺎﱁ ﻭﻫﺬﺍﻥ ﺃﺳﻮﺩﺍﻥ ﺳﺎﳋﺎﻥ ‪.‬‬
‫ﻀﺒُﻮﺍ ﻳﻐﻀﺐ ِﻟﺬﹶﺍ ﹸﻛ ْﻢ ﻛﻤﺎ ** َﻳﻨْﺴ ﱡﻞ َﻋ ْﻦ ِﺧ ْﺮﺷَﺎِﺋ ِﻪ ﺍﻷﺭْﻗ ْﻢ ( ﺗﻌﻠﻴﻖ ﺍﳊﻠﻲ‬
‫ﻭﺃﺳﺎﻭﺩ ﺳﺎﳋﺔ ﻭﻗﺎﻝ ﻣ َﺮﻗﱢﺶ ‪ ) :‬ﺇﻥ َﻳ ْﻐ َ‬
‫ﺸ ﹶﺔ ﺍﳋﻼﺧﻴﻞ ﻋﻠﻰ ﺍﻟﺴﱠﻠﻴﻢ ﳑﱠﺎ ﻻ ﻳﻔﻴﻖ ﻭﻻ َﻳ ْﺒﺮَﺃ‬‫ﺤ ﹾﻠ ﹺﻲ ﻭﺧَﺸﺨ َ‬ ‫ﻭﺍﳋﻼﺧﻴﻞ ﻋﻠﻰ ﺍﻟﺴﻠﻴﻢ ﻭﻛﺎﻧﻮﺍ َﻳ َﺮ ْﻭ ﹶﻥ ﺃﻥﱠ ﺗﻌﻠﻴ َﻖ ﺍﹶﻟ َ‬
‫ﻼ ِﺧﻞﹸ ( ﻭﺧﺒﱠﺮﱐ ﺧﺎﻟﺪ‬ ‫ﳋﹶ‬‫ﻕ ﺍﻟﺴﻠﻴﻢ ﺍ ﹶ‬
‫ﺿﺠﹺﻴ َﻌ ﹰﺔ ** ﻛﻤﺎ ﻋُﻠﱢﻘﺖ ﻓﻮ َ‬‫ﺇﻻﱠ ﺑﻪ ﻭﻗﺎﻝ َﺯْﻳﺪُ ﺍﳋﻴﻞ ‪ ) :‬ﺃﱘ ﻳﻜﻮﻥ ﺍﻟﻨﻌﻞ ﻣﻨﻪ َ‬
‫ﻼ ﻣﻦ َﺣﺰْﻥ ﻣﻦ ﺑﲏ ﻋﺬﺭﺓ ﻳﺴﻤﱠﻰ ﺃﺳْﺒﺎﻁ ﻗﺎﻝ ﰲ‬ ‫ﺑﻦ ﻋﻘﺒﺔ ﻣﻦ ﺑﲏ ﺳﻠﻤﺔ ﺑﻦ ﺍﻷَﻛﻮﻉ ﻭﻫﻮ ﻣﻦ ﺑﲏ ﺍﳌﺴﺒﻊ ﺃﻥﹼ ﺭﺟُ ﹰ‬
‫ﳊ ﹾﻠ َﻲ ﻋﻠﻰ ﺍﻟﺴﱠﻠﻴﻢ ‪:‬‬
‫ﺗﻌﻠﻴﻘﻬﻢ ﺍ ﹶ‬

‫ﺕ ﺍﻟﺴﻠﻴ ُﻢ ُﻣ ﹶﻘﺮﱠﻋَﺎ ( ﻭﻗﺎﻝ ﺍﻟﺬﱡﺑﻴﺎﱐﹼ ‪ ) :‬ﻓﺒﺖﱡ ﻛﺄﻧﱢﻲ ﺳﺎﻭﺭﺗْﲏ‬

‫ﺠﻌَﺎ ** ﻭَﺑﺖﱡ ﻛﻤﺎ ﺑَﺎ َ‬ ‫) ﺃ ﹺﺭ ﹾﻗﺖُ ﻓﻠﻢ ﺗَﻄ َﻌ ْﻢ ﱄ ﺍ ﹾﻟ َﻌ ْﻴ ُﻦ َﻣ ْﻬ َ‬
‫ﺴﻬﱠﺪُ ﻣﻦ ﻟﻴﻞ ﺍﻟﺘّﻤﺎﻡ ﺳﻠﻴﻤُﻬﺎ ** ﳊﻠﹾﻲ ﺍﻟﻨﱢﺴَﺎ ِﺀ ﰲ ﻳﺪﻳﻪ ﻗﹶﻌﺎﻗِﻊ (‬ ‫ﺶ ﰲ ﺃﻧﻴﺎﻬﺑﺎ ﺍﻟﺴّﻢﱡ ﻧﺎﻗ ُﻊ ( ) ﻳُ َ‬ ‫ﺿَﺌﻴﻠ ﹲﺔ ** ﻣﻦ ﺍﻟﺮﱡ ﹾﻗ ﹺ‬
‫ﺍﺳﺘﻄﺮﺍﺩ ﻓﻴﻪ ﻟﻐﺔ ﻭﺷﻌﺮ ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ﻟﺴﺎﻥ ﻃﻠﹾﻖ ﹶﺫِﻟ ٌﻖ ﻳﻘﺎﻝ ﻟﻠﺴﻠﻴﻢ ﺇﺫﺍ ﹸﻟﺪِﻍ ‪ :‬ﻗﺪ ﻃﻠﱢﻖ ﻭﺫﻟﻚ ﺣﲔ ﺗَﺮْﺟﻊ ﺇﻟﻴﻪ‬
‫ﻧﻔﺴُﻪ ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﻨﺎﺑﻐﺔ ‪ ) :‬ﺗﻨﺎﺫﹶﺭﻫﺎ ﺍﻟﺮﱠﺍﻗﹸﻮﻥ ﻣﻦ ﺳُﻮ ِﺀ ﲰﱢﻬﺎ ** ﺗﻄﻠﱢﻘﹸﻪ ﻃﻮﺭﹰﺍ ﻭﻃﻮﺭﹰﺍ ﺗُﺮﺍ ﹺﺟﻊُ ( ﻭﻗﺎﻝ ﺍﻟﻌﺒﺪﻱ ﺇﻥ‬
‫ﻛﺎﻥ ﻗﺎﻟﻪ ‪:‬‬

‫ﺱ ﺍﳌﻄﻠﱠ ﹺﻖ ( ﻭﺃﻧﺸﺪ ‪ ) :‬ﺗُﻼﻗِﻲ ِﻣ ْﻦ َﺗ ﹶﺬ ﱡﻛ ﹺﺮ ﺁ ﹺﻝ ﻟﻴﻠﻰ‬

‫ﺖ ﺍ ﹸﳍﻤُﻮ ُﻡ ﺍﻟﻄﱠﺎﺭﹺﻗﺎ ﺕُ ﻳَﻌُﺪْﻧَﻨﹺﻲ ** ﹶﻛﻤَﺎ ﺗَﻌْﺘَﺮﹺﻱ ﺍ َﻷ ْﻫ ﻮَﺍ ﹸﻝ َﺭ ﹾﺃ َ‬ ‫) َﺗﺒﹺﻴ ُ‬
‫** ﻛﻤﺎ ﻳَﻠﹾﻘﹶﻰ ﺍﻟﺴﱠﻠﻴ ُﻢ ِﻣ َﻦ ﺍﻟ ِﻌﺪَﺍ ِﺩ (‬
‫ﻭﺍﻟﻌِﺪﺍﺩ ‪ :‬ﺍﻟﻮﻗﺖ ﻳﻘﺎﻝ ‪ :‬ﺇﻥﹼ ﺗﻠﻚ ﺍﻟﻠﱠﺴﻌﺔ ﻟﺘﻌَﺎﺩّﻩ ‪ :‬ﺇﺫﺍ ﻋﺎﺩﻩ ﺍﻟﻮﺟَﻊ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﹸﻟﺴِﻊ ﻓﻴﻪ ‪.‬‬
‫ﺼ ِﻠﻲّ ﺍﻟﺬﻱ ﻛﺎﻧﺖ‬
‫ﳊ َﻤ ﹺﻞ ﺍ ﹶﳌ ْ‬
‫ﺣﺪﻳﺚ ﺍﳊﻤﻞ ﺍﳌﺼْﻠﻲّ ﻭﺫﻛﺮ ﺍﻟﻨﱯﱡ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﺴّﻢﱠ ﺍﻟﺬﻱ ﻛﺎﻥ ﰲ ﺍ ﹶ‬
‫ﺍﻟﻴﻬﻮﺩﻳﱠﹸﺔ ﻗﺪّﻣﺘﻪ‬

‫ﺟﻠﺪ ﺍﳊﻴﺔ‬

‫ﺐ ﻣﻦ ِﺳﺘْﺮ ﺍﻟﻌﻨﻜﺒﻮﺕ ﻭﻏِﺮْﻗِﺊ ﺍﻟﺒﻴﺾ‬

‫ﺡ ﻭﻃﺎﺋ ﹴﺮ ﻭﺃﻋﺠ ُ‬
‫ﺏ ﻭﺟَﻨﺎ ﹴ‬
‫ﺸﺮُﻫﺎ ﻭﻫﻮ ﺃﺣﺴ ُﻦ ﻣﻦ ﻛﻞﱢ ﻭﺭﻗ ٍﺔ ﻭﺛﻮ ﹴ‬
‫ﻭﰲ ﺍﳊﻴّﺔ ﻗ ْ‬
‫‪.‬‬

‫ﻣﺎ ﻳﺸﺒﻪ ﺑﻠﺴﺎﻥ ﺍﳊﻴﺔ‬

‫ﳋﻒﱠ ﺍﻟﻠﱠﻄﻴﻒ ﻭﺍﻟﻘ َﺪ َﻡ ﺍﻟﻠﱠﻄِﻴﻔﺔ ﻗﺎﻟﻮﺍ ‪ :‬ﻛﺄﻧّﻪ ِﻟﺴَﺎ ﹸﻥ َﺣﻴﱠﺔ ‪.‬‬

‫ﻭﻳﻘﺎﻝ ﰲ ﻣﺜ ﹴﻞ ﺇﺫﺍ ﻣﺪﺣﻮﺍ ﺍ ﹸ‬

‫ﻧﻔﻊ ﺍﳊﻴﺔ‬

‫ﻕ ﺍﻟﺬﻱ ﻻ ﻳُﻮ َﺟﺪُ ﺇﻻﹼ ﲟﺘﻮﻥ ﺍﻷﻓﺎﻋﻲ ﻗﺎﻝ ﻛﹶﺜﻴﱢﺮ ‪) :‬‬

‫ﻭﺑﺎﳊﻴّﺔ ﻳُﺘﺪﺍﻭَﻯ ﻣﻦ ﺳﻢّ ﺍﳊﻴّﺔ ﻭﻟِﻠﺪﻍ ﺍﻷﻓﺎﻋﻲ ﻳُ ﺆْﺧَﺬ ﺍﻟﺘﱢﺮﻳﺎ ُ‬
‫ﻚ ﺣﻴﱠﺔﹲ‬
‫ﲏ ﻟﻚ ﺍﳊﺎ ﻭُﻭﻥ َﺣﺘﱠﻰ ** ﺃﺟَﺎَﺑ َ‬
‫ﺿﺒَﺎﺑﹺﻲ ( ) َﻭَﺗ ْﺮﻗِﻴ َ‬
‫ﺨ ﹺﺮﺝُ ِﻣ ْﻦ َﻣﻜﹶﺎ ِﻣﹺﻨﻬَﺎ ِ‬
‫ﺴ ﱡﻞ ﺿِﻐْﻨﹺﻲ ** ﻭﺗُ ْ‬
‫ﺖ ُﺭﻗﹶﺎﻙ َﺗ ُ‬
‫ﻭﻣﺎ ﺯﺍﹶﻟ ْ‬
‫ﺏ(‬
‫ﺖ ﺍﳊِﺠﺎ ﹺ‬ ‫ﹾﲢ َ‬

‫ﺖ ﻓﺈﻧّﺎ ﻟﻔﻲ َﻭ ﹾﻗ َﻌ ٍﺔ َﻣ َﻊ ﻗﻮﻡ ﻧﺰﻟﻮﺍ ﻣﻨﺰﻟﻨﺎ ﻭﻣﻌﻨﺎ‬

‫ﺠ ُ‬
‫ﻗﺼﺔ ﺍﻣﺮﺃﺓ ﻟﺪﻏﺘﻬﺎ ﺣﻴﺔ ﺟﻮﻳﱪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﻋﻦ ﻋﻤّﻪ ﻗﺎﻝ ‪ :‬ﺣﺠ ْ‬
‫ﺖ ﺭﺃﺳَﻬﺎ ﻣﻊ ﺫﻧﺒﻬﺎ ﺑﲔ ﺛﺪﻳﻴﻬﺎ ﻓﻬﺎﳍﺎ ﺫﻟﻚ ﻭﺃﺯ َﻋﺠَﻨﺎ ﻓﻠﻢ ﺗ َﺰ ﹾﻝ‬ ‫ﺖ ﻭﺣﻴّﺔﹲ ﻣﻨْﻄﻮﻳﺔ ﻋﻠﻴﻬﺎ ﻗﺪ ﲨ َﻌ ْ‬
‫ﺍﻣﺮﺃﺓ ﻓﻨﺎﻣﺖ ﻓﺎﻧﺘﺒﻬ ْ‬
 ‫ﺖ ﻣﻜﹼﺔ ﻓﻘﻀَﻴﻨﺎ ﻧﺴﻜﹶﻨﺎ ﻭﺍﻧﺼﺮ ﹾﻓﻨَﺎ‬ ‫ﻀﺮﱡﻫﺎ ﺑﺸﻲﺀ ﺣﺘّﻰ ﺩﺧﻠﹾﻨﺎ ﺃﻧﺼﺎﺏ ﺍﳊﺮﻡ ﻓﺎﻧﺴﺎﺑﺖ ﻓﺪﺧ ﹶﻠ ْ‬ ‫ﻣُﻨﻄﻮﻳ ﹰﺔ ﻋﻠﻴﻬﺎ ﻻ ﺗ ُ‬
‫ﺖ ﻓﻨﺎﻣﺖ ﻭﺍﺳﺘﻴﻘﻈﺖ ﻓﺈﺫﺍ ﺍﳊﻴﱠ ﹸﺔ‬ ‫ﺣﺘﱠﻰ ﺇﺫ ﻛﻨﱠﺎ ﺑﺎﳌﻜﺎﻥ ﺍﻟﺬﻱ ﺍﻧﻄﻮﺕ ﻋﻠﻴﻬﺎ ﻓﻴﻪ ﺍﳊﻴﱠﺔ ﻭﻫﻮ ﺍﳌﻨﺰﻝ ﺍﻟﺬﻱ ﻧﺰﻟﻨﺎﻩ ﻧﺰﹶﻟ ْ‬
‫ﺖ ﻋﻈﺎﻣَﻬﺎ ﻓﻘﻠﺖ ﳉﺎﺭﻳ ٍﺔ‬
‫ﺕ ﻋﻠﻴﻬﺎ ﻓﻨﻬﺸﺘْﻬﺎ ﺣﺘّﻰ َﻧ ﹶﻘ ْ‬
‫ﺻﻔﹶﺮﺕ ﺍﳊﻴﱠ ﹸﺔ ﻓﺈﺫﺍ ﺍﻟﻮﺍﺩﻱ ﻳﺴﻴ ﹸﻞ ﺣﻴﱠﺎ ٍ‬
‫ﻣﻨﻄﻮﻳَﺔﹲ ﻋﻠﻴﻬﺎ ﰒﹼ َ‬
‫ﺕ ﻛﻞﱠ ﻣﺮّﺓ ﺗﺄﰐ ﺑﻮﻟ ٍﺪ ﻓﺈﺫﺍ ﻭﺿ َﻌﺘْﻪ‬
‫ﺙ ﻣﺮّﺍ ٍ‬
‫ﺖ ﺛﻼ ﹶ‬
‫ﻚ ‪ :‬ﺃﺧﱪﻳﻨﺎ ﻋﻦ ﻫﺬﻩ ﺍﳌﺮﺃﺓ ﻗﺎﻟﺖ ‪ :‬ﺑ َﻐ ْ‬ ‫ﺤ ِ‬ ‫ﻛﺎﻧﺖ ﳍﺎ ‪َ :‬ﻭ ْﻳ َ‬
‫َﺳﺠَﺮﺕ ﺍﻟﺘّﻨّﻮﺭ ﰒﹼ ﺃﻟﻘﺘﻪ ﻓﻴﻪ ‪.‬‬

‫ﻗﻮﻝ ﺍﻣﺮﺃﺓ ﰲ ﻋﻠﻲﱟ ﻭﺍﻟﺰّﺑﲑ ﻭﻃﻠﺤﺔ ﻗﺎﻝ ﻭﻧﻈﺮﺕ ﺍﻣﺮﺃﺓﹲ ﺇﱃ ﻋﻠﻲﱟ ﻭﺍﻟﺰﱡﺑﲑ ﻭﻃﻠﺤﺔ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻋﻨﻬﻢ ﻭﻗﺪ‬
‫ﻕ ﺩﻭﺍﺑﱢﻬﻢ ﺣﲔ ﺍﻟﺘﻘﹶﻮﺍ ﻓﻘﺎﻟﺖ ‪ :‬ﻣﻦ ﻫﺬﺍ ﺍﻟﺬﻱ ﻛﺄﻧﻪ ﺃﺭ ﹸﻗ ْﻢ ﻳﺘﻠﻤﱠﻆ ﻗﻴﻞ ﳍﺎ ‪ :‬ﺍﻟﺰﱡﺑﲑ ﻗﺎﻟﺖ ‪ :‬ﻓﻤﻦ‬‫ﺖ ﺃﻋﻨﺎ ُ‬‫ﺍﺧﺘﻠ ﹶﻔ ْ‬
‫ﻫﺬﺍ (‬
‫ﺍﻟﺬﻱ ﻛﺄﻧّﻪ ﻛﹸﺴِﺮ ﰒﹼ ُﺟﺒﹺﺮ ﻗﻴﻞ ﳍﺎ ‪ :‬ﻋﻠﻲﱞ ﻗﺎﻟﺖ ‪ :‬ﻓﻤﻦ ﻫﺬﺍ ﺍﻟﺬﻱ ﻛﺄﻥﹼ ﻭﺟﻬﻪ ﺩﻳﻨﺎﺭٌ ِﻫ َﺮﻗﹾﻠﻲّ ﻗﻴﻞ ﳍﺎ ‪ :‬ﻃﻠﺤﺔ ‪٤ .‬‬

‫ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ‬

‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺯﻳﺪ ‪ :‬ﻬﻧﺸﺖ ﺃ ْﻧ َﻬﺶُ ﻬﻧﺸﹰﺎ ﻭﺍﻟﻨﱠﻬﺶ ‪ :‬ﻫﻮ ﺗﻨﺎﻭﻟﻚ ﺍﻟﺸﱠﻲ َﺀ ﺑﻔﻴﻚ ﻓﺘﻤﻀَﻐُﻪ ﻓﺘﺆﺛﱢﺮ ﻓﻴﻪ ﻭﻻ ﲡﹾﺮﺣﻪ ﻭﻛﺬﻟﻚ‬
‫ﻬﻧﹾﺶ ﺍﳊﻴﱠﺔ ﻭﺃﻣﱠﺎ ﻬﻧﹾﺶ ﺍﻟﺴﱠﺒﻊ ﻓﺘﻨﺎﻭﻟﻪ ﻣﻦ ﺍﻟﺪﱠﺍﺑﱠ ِﺔ ﺑﻔﻴﻪ ﰒﱠ ﻳﻘﻄﻊ ﻣﺎ ﺃﺧ ﹶﺬ ﻣﻨﻪ ﻓﻮﻩ ﻭﻳﻘﺎﻝ ﻬﻧﺸﺖ ﺍﻟﻠﺤﻢ ﺃ ﹶﻬﻧﺸُﻪ ﻬﻧﺸﹰﺎ‬
‫ﻭﻫﻮ ﺍﻧﺘﺰﺍﻉ ﺍﻟﻠﹼﺤﻢ ﺑﺎﻟﺜﱠﻨﺎﻳﺎ ﻟﻸَﻛﻞ ﻭﻳﻘﺎﻝ َﻧﺸَﻄﺖ ﺍﻟ َﻌﻘﹾﺪ َﻧﺸْﻄﹰﺎ ‪ :‬ﺇﺫﺍ ﻋﻘﺪﺗﻪ ﺑﺄﻧْﺸﻮﻃﺔ ﻭَﻧﺸَﻄﺖ ﺍﻹﺑ ﹸﻞ ﺗﻨﺸِﻂ‬
‫ﲑ ﻫﺪﻯ ﻧﺰﻋﹰﺎ ﺃﻭ ﻏﲑ ﻧﺰْﻉ ﻭﻧﺸ ﹶﻄ ْﺘﻪُ ﺍﳊﻴﱠ ﹸﺔ ﻓﻬﻲ‬ ‫ﺖ ﻋﻠﻰ ﻫﺪًﻯ ﺃﻭ ﻏ ﹺ‬ ‫َﻧﺸْﻄﹰﺎ ‪ :‬ﺇﺫﺍ ﺫﻫﺒ ْ‬

‫ﺗﻨﺸُﻄﻪ َﻧﺸْﻄﹰﺎ ﻭﻫﻮ ﺃﻥ ﺗَﻌَﻀﱠﻪ ﻋﻀّﹰﺎ ﻭﻧﻜ َﺰ ْﺗﻪُ ﺍﳊﻴﱠ ﹸﺔ ﺗﻨﻜﹸﺰُﻩ ﻧﻜﹾﺰﹰﺍ ﻭﻫﻮ ﻃﻌﻨُﻬﺎ ﺍﻹﻧﺴﺎ ﹶﻥ ﺑﺄﻧﻔﻬﺎ ﻓﺎﻟﻨﱠﻜﹾﺰ ﻣﻦ ﻛﻞﱢ ﺩَﺍﺑﱠ ٍﺔ‬
‫ﺏ ﻧﺸْﻄﹰﺎ ﻭﻫﻲ ﺍﳌﻨﻴﱠﺔ ‪.‬‬ ‫ﺸ ﹶﻄﺘْﻪُ َﺷﻌُﻮ ُ‬
‫ﺳﻮﻯ ﺍﳊﻴّﺔ ﺍﻟﻌﺾّ ﻭﻳﻘﺎﻝ ‪َ :‬ﻧ َ‬
‫ﻗﺎﻝ ‪ :‬ﻭﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ﻧﺸﻄﺘﻪ ﺍﻟﺸﱠﻌﻮﺏ ﻓﺘﺪﺧﻞ ﻋﻠﻴﻬﺎ ﺍﻟﺘﻌﺮﻳﻒ ‪.‬‬
‫ﻋﻠﺔ ﺗﺴﻤﻴﺔ ﺍﻟﻨﻬﻴﺶ ﺑﺎﻟﺴﻠﻴﻢ ﻭﻳﺴﻤﻮﻥ ﺍﻟﻨﻬﻴﺶ ﺳﻠﻴﻤﹰﺎ ﻋﻠﻰ ﺍﻟﻄﲑَﺓ ﻗﺎﻝ ﺍﺑ ُﻦ ﻣﻴﱠﺎﺩﺓ ‪ ) :‬ﻛﹶﺄﻧﱢﻲ ﻬﺑﺎ ﳌﺎ َﻋ َﺮ ﹾﻓﺖُ‬
‫ﺕ ﰲ ﺩﻭﺍﻫﻲ ﺍﻷﻣﺮ‬ ‫ﺭُﺳﻮﻣَﻬﺎ ** ﻗﺘﻴ ﹲﻞ ﻟﺪَﻯ ﺃﻳﺪِﻱ ﺍﻟﺮﱡﻗﺎِﺓ ﺳَﻠﻴﻢُ ( ﺷﻌﺮ ﰲ ﺍﳊﻴﺔ ﻭﳑﱠﺎ ﻳﻀﺮﹺﺑﻮﻥ ﺑﻪ ﺍﳌﹶﺜ ﹶﻞ ﺑﺎﳊﻴﱠﺎ ِ‬
‫ﺝ ﺗَﻐﺮﻳ ُﺮ (‬
‫ﳊﺠﱠﺎ ﹺ‬
‫ﻛﻘﻮﻝ ﺍﻷ ﹶﻗ ْﻴﺒﹺﻞ ﺍﻟﻘﻴﲏّ ‪ ) :‬ﹶﻟ ﹶﻘ ْﺪ ﻋِﻠ ْﻤﺖُ ﻭ َﺧﲑُ ﺍﻟﹶﻘ ْﻮ ﹺﻝ ﺃ ْﻧ ﹶﻔﻌُﻪ ** ﺃﻥﱠ ﺍﻧﻄﻼﻗﻲ ﺇﱃ ﺍ ﹶ‬

‫ﲑ ( ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ ﻭﻗﺎﻝ ﺍﻷﺻﻤﻌﻲّ ‪ :‬ﻳﻘﺎﻝ‬ ‫ﺝ َﻳ ﹾﻘُﺘ ﹸﻠﻨﹺﻲ ** ﺇﻧﱢﻲ ﻷ ْﺣ َﻤﻖُ َﻣ ْﻦ ﺗُﺤْﺪَﻯ ﹺﺑ ِﻪ ﺍﻟﹾﻌ ُ‬
‫ﳊﺠﱠﺎ ﹺ‬‫) ﻟﹶﺌ ْﻦ ﹶﺫ َﻫْﺒﺖُ ﺇﱃ ﺍ ﹶ‬
‫ﻟﻠﺤﻴﱠﺔ ﺍﻟﺬﱠﻛﺮ ﺃﻳﱢﻢ ﻭﺃﱘ ﻣﺜﻘﱠﻞ ﻭﳐﻔﻒ ﳓﻮ ﻟﻴﱢﻦ ﻭﻟﲔ ﻭﻫﻴﱢﻦ ﻭﻫَﲔ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪َ ) :‬ﻫ ْﻴﻨُﻮ ﹶﻥ ﹶﻟ ْﻴﻨُﻮﻥ ﺃﻳْﺴﺎﺭٌ ﺫﹶ ﻭُﻭ ﻳﺴ ﹴﺮ‬
‫ﺏ ﺑ ِﻪ ** َﺯ َﻣ َﻦ‬
‫ﺸ َﺮ ْ‬
‫ﺕ ﺍﳌﺎﺀ ﱂ َﺗ ْ‬
‫ﺱ َﻣﻜﹾﺮُ َﻣ ٍﺔ ﺃْﺑﻨَﺎ ُﺀ ﺃﻳْﺴﺎﺭ ( ﻭﺃﻧﺸﺪ ﰲ ﲣﻔﻴﻒ ﺍﻷﱘ ﻭﺗﺸﺪﻳﺪﻩ ‪ ) :‬ﻭﻟﻘﺪ َﻭ َﺭ ْﺩ َ‬ ‫** ُﺳﻮﱠﺍ ُ‬
‫ﻒ ( ) ﺇﻻﹼ َﻋ ﻮَﺍ ِﺳﺮُ ﻛﺎﳌِﺮﺍﻁ ﻣُﻌِﻴﺪَﺓﹲ ** ﺑﺎﻟﻠﱠﻴﻞ َﻣ ْﻮ ﹺﺭ َﺩ ﺃﻳّﻢ ﻣﺘﻐﻀﱢﻒ (‬ ‫ﺍﻟﺮﱠﺑﹺﻴﻊ ﺇﱃ ﺷُﻬﻮﺭ ﺍﻟﺼّﻴّ ِ‬

‫ﺍﻟﺼﱠﻴﱢﻒ ﻳﻌﲏ َﻣ ﹶﻄ َﺮ ﺍﻟﺼّﻴﻒ ﻭﺍﻟﻌﻮﺍﺳﺮ ‪ :‬ﻳﻌﲏ ﺫﺋﺎﺑﹰﺎ ﺭﺍﻓﻌﺔ ﺃﺫﻧﺎﻬﺑﺎ ‪.‬‬

‫ﺕ‬
‫ﻭﺍﳌِﺮﺍﻁ ‪ :‬ﺍﻟﺴﻬﺎﻡ ﺍﻟﱵ ﻗﺪ ﲤﺮﱠﻁ ﺭﻳﺸﻬﺎ ﻭﻣُﻌﻴﺪﺓ ‪ :‬ﻳﻌﲏ ﻣﻌﺎﻭﺩﺓ ﻟﻠ ﹺﻮﺭْﺩ ﻳﻘﻮﻝ ﻫﻮ ﻣﻜﺎﻥﹲ ﳋﹶﻼﺋﻪ ﻳﻜﻮﻥ ﻓﻴﻪ ﺍﳊﻴﱠﺎ ُ‬
‫ﻀ ُﻪ ﻋﻠﻰ ﺑﻌﺾ ﻳﺮﻳﺪ ﺗﺜﲏ ﺍﳊﻴﱠﺔ ‪.‬‬ ‫ﻭﺗَﺮﺩُﻩ ﺍﻟﺬﱢﺋﺎﺏ ﻭﻣﺘﻐﻀﱢﻒ ﻳﺮﻳﺪ ﺑﻌ ُ‬
‫ﲔ ﺃﺣﺠﺎ ﹺﺭ ( ﻭﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺳَﻌﻴﺪ ‪) :‬‬
‫ﻭﺃﻧﺸﺪ ﻻﺑﻦ ﻫﻨﺪ ‪ ) :‬ﺃﻭﺩَﻯ ﺑﺄﻡﱢ ﺳُﻠﻴﻤَﻰ ﻻﻃِﺊﹲ ﹶﻟﹺﺒ ٌﺪ ** ﻛﺤﻴﱠٍﺔ ﻣُ ْﻨ ﹶﻄ ﹴﻮ ﻣﻦ ﺑ ﹺ‬
‫ﺚ ﻣﻨﺴﻮ ﺏٌ ﺃﻇﺎ ِﻓﺮُﻩُ ** ﻭﺍﳊﻴﱠ ﹸﺔ‬
‫ﻗﺮﳛﺔ ﱂ ﺗُﺪﻧﱢﻴﻬﺎ ﺍﻟﺴﱢﻴﺎﻁ ﻭﱂ ** ﺗُﻮ َﺭ ْﺩ ِﻋﺮَﺍﻛﹰﺎ ﻭﱂ ﺗﻌﺼﺮ ﻋﻠﻰ ﹶﻛ َﺪ ﹺﺭ ( ) ﺍﻟﻠﻴﺚ ﻟﻠﱠﻴ ِ‬
‫ﳊﻴﱠ ِﺔ ﺍﻟﺬﱠ ﹶﻛ ﹺﺮ (‬
‫ﺍﻟﺼﱢ ﱡﻞ ﳒﹾﻞ ﺍ ﹶ‬

‫ﻑ ( ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ‬
‫ﺖ ﻓﻴﻨﺎ ٍﻥ ﻣﻦ ﺍﻟﻈﱢﻞﱢ ﻭﺍﺭ ِ‬
‫ﻕ َﺑ ْﻌ َﺪﻣَﺎ ** َﺣﺒَﺎ ﲢ َ‬
‫ﻭﻗﺎﻝ ﺫﻭ ﺍﻟﺮّﻣّ ِﺔ ‪ ) :‬ﻭﺃ ْﺣ ﻮَﻯ ﻛﺄﱘ ﺍﻟﻀﱠﺎ ﹺﻝ ﺃ ﹾﻃ َﺮ َ‬
‫ﺐ‬
‫ﺕ ﺍﻟﻜﺜﻴ ﹺ‬
‫ﺲ ﺣﻴﱠﺎ ُ‬
‫ﺍﻧﺒﺴﱠﺖ ﺍﳊﻴﱠﺎﺕ ‪ :‬ﺇﺫﺍ ﺗﻔﺮﱠﻗﺖ ﻭﻛﺜﹸﺮﺕ ﻭﺫﻟﻚ ﻋﻨﺪ ﺇﻗﺒﺎﻝ ﺍﻟﺼﱠﻴﻒ ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻨﱠﺠﻢ ‪ :‬ﻭﺍﻧﺒ َ‬
‫ﺏ‬
‫ﺏ ﺍﻟ ﹶﻘ ْﺮ َﺩﺩُ ( ﻭﺍﻧﺴﺎ َ‬
‫ﳊﺪَﺍ ُ‬
‫ﺕ ﲜﺎﹶﻟ ْﻴﻬَﺎ ﺍ ِ‬
‫ﺠﺮﱠ َﺩ ﺍﻷﺳﺮﻭﻉُ ﻭَﺍﻃﱠ َﺮ َﺩ ﺍﻟﺴﱠﻔﹶﺎ ** َﻭ َﺟ َﺮ ْ‬ ‫ﺍﻷ ْﻫَﻴ ﹺﻞ ﻭﻗﺎﻝ ﺍﻟﻄﱢﺮﻣﱠﺎﺡ ‪َ ) :‬ﻭَﺗ َ‬
‫ﺸﺐﱡ ﺍﳌﹸﻮ ِﻗﺪُ ‪.‬‬ ‫ﺵ ﳌﺎ َﻳ ُ‬
‫ﺖ ﻭُﺭْﻕ ﺍﻟ ﹶﻔﺮَﺍ ﹺ‬‫ﺐ ﻭﺃﻗﺒﹶﻠ ْ‬
‫ﺕ ﺍﻟﻜﺜﻴ ﹺ‬
‫َﺣﻴّﺎ ُ‬

‫ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ﺟﺒﺄ ﻋﻠﻴﻪ ﺍﻷﺳﻮ ُﺩ ﻣﻦ ﺣﺠﺮﻩ ‪ :‬ﺇﺫﺍ ﻓﺎﺟﺄﻩ ﻭﻫﻮ ﳚﺒﺄ ﺟﺒﹶﺄ ﻭ َﺟﺒْﻮﹰﺍ ‪.‬‬
‫ﺐ ﺍﻹﻟِﻪ ﹺﺑﻴَﺎﺋِﺲ ( ﻣﺎ ﻳﺸﺮﻉ ﰲ‬
‫ﺐ ﺍ ﹶﳌﻨُﻮ ِﻥ ﲜُﺒﺄ ** َﻭﻣَﺎ ﹶﺃﻧَﺎ ِﻣ ْﻦ َﺳ ْﻴ ﹺ‬
‫ﻭﻗﺎﻝ ﺭﺟﻞﹲ ﻣﻦ ﺑﲏ ﺷﻴﺒﺎﻥ ‪ ) :‬ﻭَﻣﺎ ﹶﺃﻧَﺎ ِﻣ ْﻦ َﺭ ْﻳ ﹺ‬
‫ﺸﺮَﻉ ﻓﻴﻪ ﻋﻠﻰ ﺗﺼﺪﻳ ﹺﻖ ﺍﳊﺪﻳﺚ ﰲ ﻗﹶﻮﻝ‬‫ﻀ ٌﺮ ﻓﻐﻂﱢ ﺇﻧﺎﺀﻙ ﻛﹶﺄﻧﱠ ُﻬ ْﻢ َﻳ َﺮ ْﻭ ﹶﻥ ﺃﻥﹼ ﺍﳉﻦﱠ َﺗ ْ‬
‫ﺤَﺘ َ‬
‫ﺍﻟﻠﺒَﻦ ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ‪ :‬ﺍﻟﻠﹼﱭ ﻣُ ْ‬
‫ﲔ ﺳﺄﹶﻟﻪ ﻭﻗﺪ ﺍﺳَﺘ ْﻬ َﻮ ْﺗُﻪ ﺍﳉﺎﻥﹼ ‪ :‬ﻣﺎ ﻛﺎﻥ ﻃﻌﺎﻣﻬﻢ ﻗﺎﻝ ﺍﻟﺮﱢﻣﱠﺔ ﻳﺮﻳﺪ ﺍﻟﻌﻈﻢ ﺍﻟﺒﺎﱄ ﻭﺗﻘﻮﻝ ﺍﻷﻋﺮﺍﺏ ‪:‬‬ ‫ﺍﳌﻔﻘﻮﺩ ﻟﻌﻤﺮ ﺣ َ‬
‫ﺕ ﺗﺸﺮﻉ ﰲ ﺍﻟﻠﱠَﺒ ﹺﻦ ﻭﻛﺬﻟﻚ ﺳﺎﻡﱡ ﺃﺑﺮﺹ ﻛﺬﻟﻚ‬ ‫ﳊﻴﱠﺎ ِ‬ ‫ﻟﻴﺲ ﺫﻟﻚ ﺇﻻﹼ ﰲ ﺍﻟﻠﹼﺒَﻦ ﻭﺃﻣّﺎ ﺍﻟﻨﱠﺎﺱ ﻓﻴﺬﻫﺒﻮﻥ ﺇﱃ ﹶﺃﻥﱠ ﺍ ﹶ‬
‫ﺍﳊﻴّﺎﺕ ﺗﺸﺮﻉ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﳌﺮﻕ ‪.‬‬
‫ﻀ َﺮﺓﹲ ﺃﻱ ﳛﻀﺮﻫﺎ ﺍﳉﻦﱡ ﻭﺍﻟ ُﻌﻤﱠﺎﺭ ‪( .‬‬
‫ﺣﺪﻳﺚ ﰲ ﺍﳌﻌﺼﻔﺮ ﻭﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ‪ :‬ﻻ ﺗَﺒﻴﺘُﻮﺍ ﰲ ﺍﳌ َﻌﺼْﻔﺮ ﻓﺈﻬﻧﺎ ﻣُﺤَْﺘ َ‬

‫ﺠﻨُﻮ ﹶﻥ ﺑﻪ ﻣﻦ ﺫﻛﺮ ﺍﻷﻓﻌﻰ ‪َ ) :‬ﺭﻣَﺎ َﻙ ﺍﻟﻠﹼ ُﻪ ِﻣ ْﻦ ﺃﻳ ﹴﺮ ﺑﹺﺄﹶﻓﹾﻌًﻰ ** ﻭﻻ ﻋﺎﻓﹶﺎ َﻙ ﻣﻦ ﺟَﻬ ِﺪ ﺍﻟﺒَﻼﹶﺀ ( )‬ ‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ﻓﻴﻤﺎ ﳝ ُ‬
‫ﲔ ﺗَﻠﹾﻘﹶﻰ ** َﻭَﻧﻌْﻈﹰﺎ ﻣﺎ ﺗﻔﺘﱢ ُﺮ ﰲ ﺍﳋﹶﻼﺀ ( ) ﻓﻠﻮﻻ ﺍﻟﻠﹼﻪ ﻣﺎ ﺃﻣْﺴﻰ ﺭَﻓﻴﻘﻲ ** ﻭﻟﻮﻻ ﺍﻟﺒﻮ ﹸﻝ‬ ‫ﺃ ُﺟﺒْﻨﹰﺎ ﰲ ﺍﻟﻜﺮﻳﻬﺔ ِﺣ َ‬
‫ﺕ ﰲ ﺳِﺮﺑﺎﻟﻴﺎ ( )‬ ‫ﺕ ﻓﹶﺄﻋَﺠﺒﻬﺎ ﺍﻟﺬﻱ ﰲ ِﺩ ْﺭ ِﻋﻬَﺎ ** ﻣﻦ ُﺣﺴْﻨﻬﺎ ﻭﻧﻈﺮ ُ‬ ‫ﻋُﻮ ﹺﺟ ﹶﻞ ﺑﺎﳋِﺼﺎﺀ ( ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻨّﺠﻢ ‪ ) :‬ﻧ ﹶﻈ َﺮ ْ‬
‫ﺼﺮﹺﻫﺎ ** ﻭﻋﺜﺎ ﺭﻭﺍﺩ ﹸﻓ ُﻪ ﻭﺃ ْﺧﹶﺜ َﻢ ﻧﺎﺗﻴﺎ (‬
‫ﻼ ﻳﻨﻮﺀ َﲞ ْ‬
‫ﺕ ﳍﺎ ﻛﻔ ﹰ‬
‫ﻓﺮﺃ ْ‬

‫ﳊﻠِﻴ َﻖ ﻛﹶﺄﻧﱠﻤَﺎ ** ﺃﹸﺩﱐ ﺇﻟﻴﻪ‬

‫ﺐﺍ ﹶ‬ ‫ﺖ ﻣﻨﺘﺸ َﺮ ﺍﻟ ِﻌﺠَﺎ ِﻥ ُﻣ ﹶﻘﺒﱠﻀَﺎ ** ﹺﺭﺧْﻮﹰﺍ ﲪﺎﺋ ﹸﻠ ُﻪ َﻭ ﹺﺟﻠﹾﺪﹰﺍ ﺑﺎﻟﻴﺎ ( ) ﺃﹸﺩْﻧﹺﻲ ﻟﻪ ﺍﻟﺮﱠ ﹶﻛ َ‬
‫) ﻭﺭﺃﻳ ُ‬
‫ﺏ ﺍﻷﻳْﻢ ﺃﺧْﺼَﺮَﻩ ﺍﻟﻨﱠﺪَﻯ ** ﻳﺮﻓﱢﻊ ﻣﻦ ﺃﻃﺮﺍﻓﻪ ﻣﺎ ﺗﺮﻓﱠﻌَﺎ ( ﺷﻌﺮ ﰲ‬ ‫ﻋﻘﺎﺭﺑﹰﺎ ﻭﺃﻓﺎﻋﻴﺎ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﺗﺴﻴﺐ ﺍﻧﺴﻴﺎ َ‬
‫ﺱ ﺑﻦ ﺍﻷ َﺭﺕﱢ ‪ ) :‬ﹶﻛﹶﺄﻥﱠ َﻣ ْﺮﻋَﻰ ﺃﻣﱠ ﹸﻜ ْﻢ ﺳﻮﺀَﺓ ** ﻋﻘﹾﺮَﺑﺔﹲ َﻳﻜﹸﻮﻣُﻬﺎ ُﻋ ﹾﻘﺮُﺑﺎ ﹾﻥ (‬ ‫ﺍﻟﻌﻘﺮﺑﺎﻥ ﻭﻗﺎﻝ ﺇﻳﺎ ُ‬

‫ﻼ ** ﻭﺃﻣﱡ ﹸﻜ ْﻢ ﻗﺪ ُﺗﺘّﻘﹶﻰ‬
‫ﺉ ﹶﻗ ْﺪ ﻳُﺘﱠﻘﹶﻰ ﻣُ ﹾﻘﹺﺒ ﹰ‬
‫) ﺇﻛﻠﻴﻠﹸﻬﺎ ﺯَ ﻭْﻝﹲ ﻭﰲ َﺷﻮْﳍﺎ ** ﻭَﺧْﺰٌ ﺣَﺪِﻳﺪٌ ِﻣ ﹾﺜﻞﹸ ﻭ ْﺧ ﹺﺰ ﺍﻟﺴﻨﺎ ﹾﻥ ( ) ﻛ ﱡﻞ ﺍﻣﺮ ﹴ‬
‫ﻚ ِﻋ ْﻨ َﺪ ﺭﺃﺳﻲ ُﻋ ﹾﻘﺮُﺑﺎ ﹸﻥ ( ) ﻓﻠﻮ ﺃﻃﻌﻤﺘﲏ‬ ‫ﺑﺎﻟ ِﻌﺠَﺎ ﹾﻥ ( ﻭﻗﺎﻝ ﺁ َﺧﺮُ ِﻟ ُﻤﻀِﻴ ِﻔ ِﻪ ‪ ) :‬ﺗَﺒﻴﺖُ ﺗُ َﺪ ْﻫ ِﺪﻩُ ﺍﻟ ِﻘﺬﱠﺍ ﹶﻥ ﺣَﻮْﻟِﻲ ** ﻛﹶﺄﻧﱠ َ‬
‫ﻚ ﻭَﺍﻟﻄﹼﻌﺎﻡُ ﻟﻪ ﻣﻜﺎ ﹸﻥ (‬ ‫ﻼ َﺳﻤِﻴﻨﹰﺎ ** َﺷ ﹶﻜﺮْﺗُ َ‬‫َﺣ َﻤ ﹰ‬
 ‫ﺷﻌﺮ ﰲ ﺍﳊﻴﺎﺕ ﺍﻷﻓﺎﻋﻲ‬

‫ﺖ ﻟﻨﺎ ** َﻣﺬﹶﺍﻛِﻲ ﺍﻷﻓﺎﻋﻲ ﻭﺃﻃﻔﺎﻟﹸﻬﺎ ( ﻭﻗﺎﻝ ﺭﺟﻞﹲ ﻣﻦ ﻗﺮﻳﺶ ‪ ) :‬ﺫﻭ ِﻣﺮّ ٍﺓ‬ ‫ﻭﻗﺎﻝ ﺍﻟﻨّﺎﺑﻐﺔ ‪ ) :‬ﻓﻠﻮ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺩﺑﱠ ْ‬
‫ﺻﻮْﹶﻟَﺘﻪُ ** َﻋﻒﱡ ﺍﻟﺸﱠﻤﺎﺋِﻞ ﹶﻗ ْﺪ ُﺷﺪﱠﺕ ﻟﻪ ﺍ ِﳌ َﺮﺭُ ( ) ﱂ ﻳﺄﺗِﻬﹺﻢ َﺧَﺒ ٌﺮ َﻋ ْﻨﻪُ ﻳ ِﻠﲔُ ﻟﻪ ** ﺣَﺘّﻰ ﹶﺃﺗَﺎ ُﻫ ْﻢ ﺑﻪ ﻋﻦ‬
‫ﺕ َ‬
‫َﺗ ﹾﻔ َﺮﻕُ ﺍﳊﻴﱠﺎ ُ‬
‫ﺕ ﺍﻷﻓﺎﻋﻲ ﺭﻳﻘ ُﻬﻦّ ﹶﻗﻀَﺎ ُﺀ ( ﻭﻗﺎﻝ ‪ ) :‬ﻓﻜﻢ‬ ‫ﱪ ( ﻭﻗﺎﻝ ﺑﺸﺎﺭ ‪ ) :‬ﺗ ﹺﺰ ﱡﻝ ﺍﻟ ﹶﻘﻮَﺍﰲ َﻋ ْﻦ ِﻟﺴَﺎﻧﹺﻲ ﻛﹶﺄﻧﱠﻬﺎ ** ُﺣﻤَﺎ ُ‬
‫ﺴ ِﻪ ﺍﳋ ُ‬
‫َﻧ ﹾﻔ ِ‬
‫ﻀﺘُﻢ **‬
‫ﻀ ْ‬
‫ﺨ ﹶﻠﺐُ ( ) ﺃﺥ ﻟﻮ َﺷ ﹶﻜ ْﺮُﺗ ْﻢ ِﻓ ْﻌ ﹶﻠﻪُ ﻟﹶﻮ َﻋ َ‬
‫ﻉ ﻟﻪ ﻧﺎﺏٌ ﺣﺪﻳﺪٌ ﻭ ِﻣ ْ‬ ‫ﺥ ﻗﺪ ﻛﺎﻥ ﻳﺄ ُﻣ ﹸﻞ ﻧﻔ َﻌﻜﹸ ْﻢ ** ﺷﺠﺎ ﹴ‬
‫ﻣﻦ ﺃ ﹴ‬
‫ﺐ(‬ ‫ﺱ ﺍﻷﻓﺎﻋﻲ َﻋﺾّ ﻻ ﻳﺘﻬﻴﱠ ُ‬
‫ﺭُﺅﻭ َ‬

‫ﺕ ﺍﻟ َﻐﺪَﺍ ﹶﺓ ﹺﺑﹺﻨﺴْﺒﱵ **‬

‫ﺖ ﺃﻗ َﺮ ْﺭ َ‬
‫ﻭﻗﺎﻝ ﺍﳊﺎﺭﺙ ﺩﻋﻲﱡ ﺍﻟﻮﻟﻴﺪ ﰲ ﺫﻛﺮ ﺍﻷ ْﺳ َﻮ ِﺩ ﺑﺎﻟﺴﻢّ ﻣﻦ ﺑﲔ ﺍﳊﻴّﺎﺕ ‪ ) :‬ﻓﺈ ﹾﻥ ﺃﻧ َ‬
‫ﺸ َﻤﺖُ ﺃﻋﺪﺍﺀٌ ﻭﳚ ﹶﺬﻝﹸ ﻛﺎﺷﺢٌ ** َﻋ َﻤ ْﺮ ﺕُ ﳍﻢ ﺳُﻤّﹰﺎ ﻋﻠﻰ ﺭﺃﺱ ﺃ ْﺳ َﻮ ِﺩ ( ﻭﻗﺎﻝ‬ ‫ﺖ ﹶﻓﻘﹾﻌﹰﺎ ﹺﺑ ﹶﻘ ْﺮ َﺩ ِﺩ ( ) ﻭَﻳ ْ‬
‫ﻋُ ﹺﺮ ﹾﻓﺖُ ﻭﺇﻻﹼ ﻛﻨ ُ‬
‫ﻕ ﺃﻋﻴﻨﻬﻢ‬ ‫ﺻﺪُﻭ ﹺﺭ ِﻫﻢُ ** ﺳﻢﱡ ﺍﻷﺳﺎ ﹺﻭ ِﺩ ﻳﻐﻠﻲ ﰲ ﺍﳌﻮﺍﻋﻴ ِﺪ ( ) َﻭ َﺳﻤْﺘﻬُﻢ ﺑﺎﻟﻘﻮﺍﰲ ﹶﻓ ْﻮ َ‬
‫ﺸ ﹴﺮ ﻣُ ْﻨ ﹶﻘ ﹴﻊ ﱄ ﰲ ُ‬ ‫ﺁﺧﺮ ‪ ) :‬ﻭ َﻣ ْﻌ َ‬
‫ﻕ ﺍﳌﻘﺎﺣﻴ ِﺪ ( ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻷﺳﻮﺩ ‪ ) :‬ﺳﻘﻂ ﺑﻴﺖ ﺍﻟﺸﻌﺮ ( ) ﻟﻴﺘﻚ ﺁﺫﻧﺘﲏ ﺑﻮﺍﺣﺪﺓ **‬ ‫** َﻭ ْﺳ َﻢ ﺍﳌﻌﻴﺪﻱﱢ ﺃﻋﻨﺎ َ‬
‫ﺟﻌﻠﺘﻬﺎ ﻣﻨﻚ ﺁﺧﺮ ﺍﻷﺑﺪ (‬

‫) ﹾﲢِﻠﻒُ ﺃﻻﹼ َﺗَﺒﺮﱠﱐ ﺃﺑﺪﹰﺍ ** ﻓﺈﻥﹼ ﻓﻴﻬﺎ َﺑﺮْﺩﹰﺍ ﻋﻠﻰ ﻛﹶﺒﹺﺪِﻱ ( ) ﺇﻥ ﻛﺎﻥ ﺭﺯﻗﻲ ﺇﻟﻴﻚ ﻓﺎﺭْﻡ ﺑﻪ ** ﰲ ﻧَﺎ ِﻇﺮَﻱ َﺣﻴّ ٍﺔ ﻋﻠﻰ‬
‫ﺏ َﺷﺪﱠﺍُﺗ ُﻪ ** ﻛﻤﺎ‬ ‫ﺻ ِﺪ ( ﻭﻗﺎﻝ ﺃﺑُﻮ ﺍﻟﺴﱠﻔﹼﺎﺡ ﻳﺮﺛﻲ ﺃﺧﺎﻩ ﳛﲕ ﺑﻦ ﻋﻤﲑﺓ ﻭﻳﺴﻤﱢﻴﻪ ﺑﺎﻟﺸﺠﺎﻉ ‪َ ) :‬ﻳ ْﻌﺪُﻭ ﻓﻼ ﺗﻜﺬ ُ‬ ‫َﺭ َ‬
‫ﻉ ( ﻭﻗﺎﻝ ﺍﳌﺘﻠﻤﱢﺲ ‪) :‬‬ ‫ﻉ ﺍﻟﺸﺠﺎ ْ‬ ‫ﺖ ﻳَﻨْﺒَﺎﻉُ ﺍ ْﻧﹺﺒﻴَﺎ َ‬
‫ﻉ ( ) ﳚ َﻤﻊُ َﻋﺰْﻣﹰﺎ َﻭﹶﺃﻧَﺎ ﹰﺓ ﻣَﻌﹰﺎ ** ﺛﹸﻤﱠ َ‬
‫ﺚ ﺑﻮﺍﺩﻱ ﺍﻟﺴﱢﺒﺎ ْ‬ ‫ﻋﺪﺍ ﺍﻟﻠﹼْﻴ ﹸ‬
‫ﺼﻤﱠﻤَﺎ (‬ ‫ﻉ ﹶﻟ َ‬‫ﻉ ﻭﻟﻮ َﻳﺮَﻯ ** َﻣﺴَﺎﻏﹰﺎ ﻟﻨَﺎَﺑ ْﻴ ِﻪ ﺍﻟﺸﱡﺠَﺎ ُ‬ ‫ﻕ ﺍﻟﺸﺠَﺎ ﹺ‬
‫ﻕ ﺇﻃﺮَﺍ َ‬ ‫ﻓﺄ ﹾﻃ َﺮ َ‬
‫ﻭﻗﺎﻝ ﻣﻌﻤﺮ ﺑﻦ ﻟﻘﻴﻂ ﺃﻭ ﺍﺑﻦ ﺫﻱ ﺍﻟﻘﺮﻭﺡ ‪ ) :‬ﴰﻮﺱٌ ﻳﻈ ﱡﻞ ﺍﻟﻘﻮﻡ ﻣﻌﺘﺼﻤﹰﺎ ﺑﻪ ** ﻭﺇﻥ ﻛﺎﻥ ﺫﺍ ﺣَﺰ ﹴﻡ ﻣﻦ ﺍﻟﻘﹶ ﻮْﻡ‬
‫ﻋﺎﺩَﻳﺎ (‬

‫) ﺃﺑﻴﺖ ﻛﻤﺎ ﺑﺎﺕ ﺍﻟﺸﺠﺎﻉ ﺇﱃ ﺍﻟ ﱡﺬﺭَﻯ ** ﻭﺃﻏﺪُﻭ ﻋﻠﻰ ﳘﱢﻲ ﻭﺇﻥ ﺑﺖﱡ ﻃﹶﺎﻭﻳَﺎ ( ) ﻭﺇﻧﱢﻲ ﺃ ُﻫﺾﱡ ﺍﻟﻀﱠﻴﻢ ﻣﻨﱢﻲ ﺑﺼﺎﺭ ﹴﻡ‬
‫ﺕ ﺷﻴﺌﹰﺎ ﹶﻓَﻨﺸْﻄﺘﻬﺎ‬
‫ﺦ ﻣﺎﺟ ٍﺪ ﹶﻗ ْﺪ ﺑَﻨَﻰ ﻟﻴﺎ ( ﻭﻫﻜﺬﺍ ﺻﻔﺔ ﺍﻷﻓﻌَﻰ ﻷَﻬﻧﺎ ﺃﺑﺪﹰﺍ ﻧﺎﺑﺘﺔﹲ ﻣﺴﺘﻮﻳﺔ ﻓﺈ ﹾﻥ ﺃﻧ ﹶﻜ َﺮ ْ‬ ‫ﻒ ﻭﺷﻴ ﹴ‬ ‫** ﺭﻫﻴ ٍ‬
‫ﺕ ﻗ ْﺮَﻧ ْﻴ ﹺﻦ ﹶﻃﺤُﻮ ِﻥ ﺍﻟﻀﱢﺮْﺱ ( )‬
‫ﻕ ﺍﳋﺎﻃِﻒ ﻭﻭﺻﻒ ﺁﺧ ُﺮ ﺃﻓﻌﻰ ﻓﻘﺎﻝ ‪َ ) :‬ﻭ ﹶﻗ ْﺪ ﺃﹸﺭﺍﱐ ﺑﻄﻮﻱﱢ ﺍﳊﺲﱢ ** ﻭﺫﺍ ِ‬ ‫ﻛﺎﻟَﺒ ْﺮ ﹺ‬
‫ﺲ ( ﻭﻫﻢ ﻳﺘﻬﺎ َﺟ ْﻮ ﹶﻥ ﺑﺄﹶﻛﻞ ﺍﻷَﻓﺎﻋﻲ ﻭﺍﳊﻴّﺎﺕ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬ ‫ﺨ ْﻤ ﹺ‬
‫ﺼﺖُ ﹶﻗ ْﺮَﻧﻬَﺎ ﹺﺑ َ‬
‫ﺲ ** ﺣﱴ ﻗَﻨ ْ‬
‫ﳌﹼﺎ ﺍﻟَﺘ ﹶﻘ ْﻴﻨَﺎ َﲟﻀِﻴ ﹴﻖ َﺷ ﹾﻜ ﹺ‬
‫ﺕ ﻭﺍﳊﺘ َﻢ ﻗﺎﺿﻴﺎ ( ) ﻫ ُﻢ ﻃﺮﺩﻭﻛﻢ ﻋﻦ ﺑﻼ ِﺩ ﺃﺑﻴ ﹸﻜ ُﻢ ** ﻭﺃﻧﺘ ْﻢ‬ ‫ﻒ ﻻ ﺗَﻘﺮُﺑﻨﱠﻪُ ** ﻓﺈﻥ ﻟﺪﻳﻪ ﺍﳌﻮ َ‬
‫) ﻓﺈﻳﺎﻛ ُﻢ ﻭﺍﻟﺮﱢﻳ َ‬
‫ﺢ ﺷُﺒﱠﺖ‬ ‫ﺖ ** ﻣﺼﺎﺑﻴ ُ‬ ‫ﺕ ﻣﻨﻬﻢ ﻭﺃﹸ ﹾﻃ ِﻔﹶﺌ ْ‬
‫ﺣُﻠﻮﻝﹲ ﺗﺸﺘَﻮﻭﻥ ﺍﻷﻓﺎﻋﻴَﺎ ( ﻭﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﺃﰊ ﺭﺑﻴﻌﺔ ‪ ) :‬ﻭﳌﱠﺎ ﹶﻓ ﹶﻘ ْﺪﺕُ ﺍﻟﺼﱠﻮ َ‬
‫ﺑﺎﻟ ِﻌﺸَﺎﺀ ﻭﺃﻧ ُﺆ ُﺭ (‬

‫ﺸﻴَﺔ ﺍﻝ **‬
‫ﺖ ِﻣ ْ‬
‫) ﻭﻏﺎﺏ ﻗﹸﻤﲑٌ ﻛﻨﺖ ﺃﺭﺟُﻮ َﻣﻐِﻴﺒَﻪ ** ﻭﺭ ﻭﱠﺡ ﺭُﻋﻴﺎﻥﹲ ﻭ َﻫ ﻮﱠ َﻡ ُﺳﻤﱠ ُﺮ ( ) ﻭﻧﻔﱠﻀﺖ ﻋﻨﱢﻲ ﺍﻟﻠﱠﻴ ﹶﻞ ﺃﻗﺒﻠ ُ‬
‫ﺏ ﻛﻠﺜﻮ ُﻡ ﺑﻦ ﻋﻤ ﹴﺮ ﻭ ﺍﳌﺜ ﹶﻞ ﺑﺴﻢﱢ‬ ‫ﺿ َﺮ َ‬
‫ﺏ ﻭﺭُﻛﲏ ﺧِﻴ ﹶﻔ ﹶﺔ ﺍﻟﻘﻮ ﹺﻡ ﺃ ْﺯ َﻭﺭُ ( ) ﺿﺮﺏ ﺍﳌﺜﻞ ﺑﺴﻢّ ﺍﻷﺳﺎﻭﺩ ( ﻭ َ‬
‫ُﺣﺒَﺎ ﹺ‬
‫ﺕ ﺣﻮﳍﺎ ﺍﻟﻨﱢﺴﻮﺍ ﹶﻥ‬ ‫ﻑ ﻭﺗﺎِﻟ ِﺪ ( ) ﺭﺃ ْ‬
‫ﺍﻷﺳﺎﻭﺩ ﻓﻘﺎﻝ ‪ ) :‬ﺗﻠﻮﻡ ﻋﻠﻰ ﺗَﺮْﻙ ﺍﻟﻐﲎ ﺑَﺎﻫﻠﻴﱠﺔ ** ﻃﻮﻯ ﺍﻟﺪﱠ ْﻫ ُﺮ ﻋﻨﻬﺎ ﻛﻞﱠ ِﻃ ْﺮ ٍ‬
‫ﺖ ﻣﺎ ﻧﺎ ﹶﻝ ﺟﻌﻔﺮٌ ** ﻣﻦ ﺍﳌﻠﻚ ﺃﻭ ﻣﺎ ﻧﺎﻝ ﳛﲕ ﺑ ُﻦ‬
‫ﻳﺮﻓﹸ ﹾﻠ َﻦ ﰲ ﺍﻟ ﹸﻜﺴَﺎ ** ﻣﻘﻠﱠﺪﹰﺓ ﺃﺟﻴﺎﺩُﻫﺎ ﺑﺎﻟﻘﻼﺋِﺪ ( ) ﻳﺴﺮﱡ ِﻙ ﺃﻧﱢﻲ ﻧﻠ ُ‬
‫ﺧﺎﻟﺪ (‬

‫) ﺳﻘﻂ ‪ :‬ﺑﻴﺖ ﺍﻟﺸﻌﺮ ( ) ﻭﺃﻥ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺃﻋﻀﲏ ** ﻣﻌﻀﻬﻤﺎ ﺑﺎﳌﺮﻫﻔﺎﺕ ﺍﻟﺒﻮﺍﺭﺩ ( ) ﺫﺭﻳﲏ ﲡﺌﲏ ﻣِﻴﺘﱵ‬
‫ﺕ ﰲ ﺑﻄﻮ ِﻥ ﺍﻷﺳﺎﻭﺩِ (‬
‫ﺕ ﺍﳌﻌﺎﱄ َﻣﺸُﻮَﺑﺔﹲ ** ﲟﺴَﺘ ْﻮﺩَﻋﺎ ٍ‬
‫ﻚ ﺍﳌﻮﺍﺭ ِﺩ ( ) ﻓﺈﻥ ﻛﺮﳝﺎ ِ‬
‫ُﻣﻄﹾﻤِﺌﻨﱠ ﹰﺔ ** ﻭﱂ ﺃَﺗ ﹶﻘﺤﱠ ْﻢ َﻫ ْﻮ ﹶﻝ ﺗﻠ َ‬

‫ﺣﻴﺎﺕ ﺍﳉﺒﻞ‬

‫ﻭﰲ ﺍﻟﺘﺸﻨﻴﻊ ﳊﻴﱠﺎﺕ ﺍﳉﺒﻞ ﻳﻘﻮﻝ ﺍﻟﻠﱠ ِﻌﲔُ ﺍ ِﳌ ْﻨ ﹶﻘ ﹺﺮﻱﱡ ﻟﺮﺅﺑﺔ ﺑﻦ ﺍﻟﻌﺠﱠﺎﺝ ‪:‬‬

‫ﳉَﺒ ﹺﻞ ( ) ﺃﺑﺎ ﺍﻷﺭﺍﺟﹺﻴ ﹺﺰ ﻳﺎ ﺍﺑ َﻦ ﺍﻟﻠﺆ ﹺﻡ ﺗُﻮﻋﺪﱐ‬

‫ﺏ ﻭﺍﳊﻴﱠ ﹸﺔ ﺍﻟﺼﱠﻤﺎﺀ ﰲ ﺍ ﹶ‬
‫) ﺇﱐ ﺃﻧﺎ ﺍﺑﻦ ﺟﻼ ﺇﻥ ﻛﻨﺖ ﺗﻌﺮﻓﲏ ** ﻳﺎ ﺭُﺅ َ‬
‫ﺴ ﹺﻞ (‬
‫** ﻭﰲ ﺍﻷﺭﺍﺟﻴﺰ َﺟ ﹾﻠﺐُ ﺍﻟﻠﺆ ﹺﻡ ﻭﺍﻟ ﹶﻜ َ‬

‫ﺧﱪﺍﻥ ﰲ ﺍﳊﻴﺎﺕ‬

‫ﺍﻷﺻﻤﻌﻲﱡ ﻗﺎﻝ ‪ :‬ﺣﺪﱠﺛﲏ ﺍﺑﻦ ﺃﰊ ﻃﺮﻓﺔ ﻗﺎﻝ ‪ :‬ﻣﺮﱠ ﻗﻮﻡٌ ﺣُﺠﱠﺎﺝٌ ﻣﻦ ﺃﻫﻞ ﺍﻟﻴﻤﻦ ﻣﻊ ﺍﳌﺴﺎﺀ ﺑﺮﺟ ﹴﻞ ﻣﻦ ﻫُﺬﻳﻞ ﻳﻘﺎﻝ ﻟﻪ‬
‫ﺃﺑﻮ ﺧِﺮﺍﺵ ﻓﺴﺄﻟﻮﻩ ﺍﻟﻘﺮَﻯ ﻓﻘﺎﻝ ﳍﻢ ‪ :‬ﻫﺬﻩ ﻗﺪﺭٌ ﻭﻫﺬﻩ ﻣِﺴْﻘﹶﺎﺓﹲ ﻭﺑﺬﻟﻚ ﺍﻟﺸﱠﻌﺐ ﻣﺎﺀ ﻓﻘﺎﻟﻮﺍ ‪ :‬ﻣﺎ ﻭﻓﹼﻴﺘﻨﺎ ﺣﻖّ ﻗِﺮﺍﻧﺎ‬
‫ﻓﺄﺧﺬ ﺍﻟ ِﻘ ْﺮﺑَﺔ ﻓﺘﻘﻠﹼﺪَﻫﺎ ﻳﺴﻘﻴﻬﻢ ﻓﻨﻬﺸﺘﻪ َﺣﻴﱠﺔ ‪.‬‬
‫ﺏ ﻣﻨﻪ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ‪ :‬ﺑﻠﻐﲏ ﻭﺃﻧﺎ ﺣﺪﺙ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻧَﻬَﻰ ﻋﻦ ﺍ ْﺧِﺘﻨَﺎﺙ ﻓ ﹺﻢ ﺍﻟ ِﻘﺮْﺑﺔ ﻭﺍﻟﺸﺮ ﹺ‬
‫ﻗﺎﻝ ‪ :‬ﻓﻜﻨﺖ ﺃﻗﻮ ﹸﻝ ﺇﻥﹼ ﳍﺬﺍ ﺍﳊﺪﻳﺚ ﻟﺸﺄﻧﹰﺎ ﻭﻣﺎ ﰲ ﺍﻟﺸﺮﺏ ﻣﻦ ﻓﻢ ِﻗ ْﺮَﺑ ٍﺔ ﺣﺘّﻰ ﳚﻲﺀ ﻓﻴﻬﺎ ﻫﺬﺍ ﺍﻟﻨﻬﻲ ﺣﺘّﻰ ﻗﻴﻞ ‪:‬‬
‫ﺕ ﺗﺪﺧُﻞ ﰲ ﺃﻓﻮﺍﻩ ﺍﻟ ِﻘﺮَﺏ ﹶﻓ َﻌ ِﻠﻤْﺖُ ﺃﻥﹼ ﹸﻛﻞﹼ ﺷﻲﺀ ﻻ‬
‫ﺏ ﻣﻦ ﻓ ﹺﻢ ﻗِﺮﺑ ٍﺔ ﻓﻮﻛﻌﺘﻪ ﺣﻴﱠﺔﹲ ﻓﻤﺎﺕ ﻭﺇﻥﱠ ﺍﳊﻴﱠﺎ ِ‬‫ﻼ ﺷ ﹺﺮ َ‬
‫ﺇﻥﹼ ﺭﺟ ﹰ‬
‫ﻑ ﺗﺄﻭﻳﻠﹶﻪ ﻣﻦ ﺍﳊﺪﻳﺚ ﺃﻥﹼ ﻟﻪ ﻣﺬﻫﺒﹰﺎ ﻭﺇﻥ َﺟ ﹺﻬ ﹾﻠﺘُﻪ ‪.‬‬
‫ﺃﻋﺮ ُ‬

‫ﺷﻌﺮ ﰲ ﺳﻠﺦ ﺍﳊﻴﺔ‬

‫ﺴ ﹺﻢ ﺃﲪَﺎُﻩ ﺍ ﹾﻟ ﹶﻘ ْﻴ ْﻦ ( ) ﺃﻗَﺒ ﹶﻞ ﻭﻫﻮ ﻭﺍﺛ ٌﻖ‬

‫ﺨ ْﻴ ْﻦ ** ﻭﻋﺎ َﺩ ﻛﺎﳌﻴ َ‬
‫ﺦ ﺍﳊﻴﱠﺔ ‪ ) :‬ﺣَﺘﱠﻰ ﺇﺫﹶﺍ ﺗَﺎَﺑ َﻊ َﺑْﻴ َﻦ َﺳ ﹾﻠ َ‬‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋ ُﺮ ﰲ َﺳ ﹾﻠ ﹺ‬
‫ﰐ ﻋﻠﻴﻪ‬ ‫ﺠﻬﹺﺰﹰﺍ ﺣﺘﱠﻰ ﺗﺄ ﹶ‬
‫ﻼ ُﻣ ْ‬
‫ﺶ ﺍﻟﺮﱢ ْﺟ ﹶﻠ ْﻴ ْﻦ ( ﻗﺎﻝ ‪ :‬ﻛﺄﻧ ُﻪ ﺫﻫﺐ ﺇﱃ ﺃﻥﹼ ﲰﱠﻪ ﻻ ﻳﻜﻮ ﹸﻥ ﻗﹶﺎِﺗ ﹰ‬ ‫ﺱ ﻭَﻧ ْﻬ ﹺ‬
‫ﺴﻤﱢ ِﻪ ﺍﻟﺮﱠﺃ َ‬
‫ﺑﹺﺜ ْﻨَﺘ ْﻴ ْﻦ ‪ ** :‬ﹺﺑ َ‬
‫ﺳﻨﺘﺎﻥ ‪.‬‬
‫ﲔ‬
‫ﺦ ﻟﻠﺤﻴّ ِﺔ ﻣﺜ ﹸﻞ ﺍﻟﺒﺰُﻭ ﹺﻝ ﻭﺍﻟﻘﺮﻭﺡ ﻟﻠﺨﻒ ﻭﺍﳊﺎﻓﺮ ﻗﺎﻝ ‪ :‬ﻭﻟﻴﺲ ﻳﻨﺴﻠﺦ ﺇﻻﹼ ﺑﻌﺪ ﺳِﻨ َ‬ ‫ﻭﺯﻋﻢ ﺑﻌﻀﻬﻢ ﺃﻥﹼ ﺍﻟﺴّﻠ َ‬
‫ﻛﺜﲑٍﺓ ﻭﱂ ﻳ ِﻘﻔﹸﻮﺍ ﻣﻦ ﺍﻟﺴﱢﻨﲔ ﻋﻠﻰ َﺣﺪﱟ ‪.‬‬
‫ﺦ ﰲ ﹸﻛﻞﱢ ﻋﺎ ﹴﻡ ﻣﺮﱠﺗﲔ ﻭﺍﻟﺴﻠﺦ ﰲ ﺍﳊﻴﺎﺕ ﻛﺎﻟﺘﱠﺤﺴﲑ ﻣﻦ ﺍﻟﻄﲑ‬ ‫ﳊﻴّ ﹶﺔ َﺗﺴْﻠ ُ‬
‫ﻗﻮﻝ ﰲ ﺳﻠﺦ ﺍﳊﻴﺔ ﻭﺯﻋﻢ ﺑﻌﻀﻬﻢ ﺃﻥﹼ ﺍ ﹶ‬
‫ﺕ ﺍﻟﺮﱢﻳﺶ ﻭﻛﺬﻟﻚ ﺍﳊﻴﱠﺔ ﺗﻀﻌُﻒ ﰲ ﺃﻳﺎ ﹺﻡ ﺍﻟﺴﱠﻠﺦ ﰒﱠ ﺗﺸﺘﺪﱡ‬
‫ﲑ ﻭﲤﺎ ﹺﻡ ﻧﺒﺎ ِ‬‫ﻭﺃﻥﹼ ﺍﻟﻄﲑ ﻻ ﲡﺘﻤﻊ ﻗﻮﻳّ ﹰﺔ ﺇﻻﹼ ﺑﻌﺪ ﺍﻟﺘﺤﺴ ﹺ‬
‫ﺑﻌﺪ ‪.‬‬
 ‫ﺖ ﰲ ﺍﳌﻨﺎﻡ ﻛﺄﱐ ﺃﲣﻄﹼﻰ ﺣَﻴّﺎﺕ ﻓﻤﻄﺮﺕ‬
‫ﻗﺎﻝ ﺍﻷﺻﻤﻌﻲّ ‪ :‬ﺃﺧﱪﱐ ﺃﺑﻮ ﺭﻓﺎﻋﺔ ﺷﻴﺦٌ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﺎﺩﻳﺔ ﻗﺎﻝ ‪ :‬ﺭﺃﻳ ُ‬
‫ﺍﻟﺴﻤﺎﺀ ﻓﺠﻌﻠﺖ ﺃﲣﻄﻰ ﺳُﻴﻮ ﹰﻻ ‪.‬‬

‫ﺕ ﻓﺴﺄﻝ ﻋﻦ ﺫﻟﻚ ﺍﺑﻦ ِﺳﲑﹺﻳ َﻦ ﺃﻭ ﻏﲑﻩ ﻓﻘﺎﻝ ‪ :‬ﻫﺬﺍ‬ ‫ﻼ ﺭﺃﻯ ﰲ ﺍﳌﻨﺎﻡ ﰲ ﺑﻴﻮﺗﻪ َﺣﻴﱠﺎ ٍ‬
‫ﻭﺣﻜﻰ ﺍﻷﺻﻤﻌﻲﱡ ﺃﻥﱠ ﺭﺟ ﹰ‬
‫ﺝ ﲡﺘﻤ ُﻊ ﰲ ﺑﻴﺘﻪ ‪.‬‬ ‫ﺭﺟﻞﹲ ﻳﺪﺧﻞ ﻣﻨﺰﻟﹶﻪ ﺃﻋﺪﺍ ُﺀ ﺍﳌﺴﻠﻤﲔ ﻭﻛﺎﻧﺖ ﺍﳋﻮﺍﺭ ُ‬
‫ﺏ ﹺﺟ ﹾﻠﺪِﻱ ُﺣﺒﱠﻬﺎ َﻭﻣَﺸﻰ‬
‫ﺷﻌﺮ ﻟﻠﻌﺮﺟﻲ ﻭﺍﻟﺸﻤﺎﺥ ﰲ ﺍﳊﻴﺎﺕ ﻗﺎﻝ ﺍﻟﻌ ْﺮ ﹺﺟﻲﱡ ﰲ ﺩﺑﻴﺐ ﺍﻟﺴﻢﱢ ﰲ ﺍﳌﻨﻬﻮﺵ ‪ ) :‬ﻭﺃﹸ ْﺷ ﹺﺮ َ‬
‫ﺏ ( ) َﻳ ِﺪﺏﱡ َﻫ ﻮَﺍ ﻫَﺎ ﰲ ﻋﻈﺎﻣﻲ ﻭﺣﺒﻬﺎ ** ﻛﻤﺎ َﺩﺏﱠ ﰲ ﺍﳌﻠﺴﻮﻉ ﺳﻢﱡ‬ ‫ﺱ ﰲ ﹺﺟﻠﺪ ﺷﺎﺭ ﹺ‬‫ﹺﺑ ِﻪ ** ﻛﻤﺸﻲ ُﺣ َﻤﻴﱠﺎ ﺍﻟﻜﹶﺄ ﹺ‬
‫ﻉ ﺍﻟﺼﱠﺨْﺮ ﻓﻘﺎﻝ ‪ ) :‬ﺗَﺄﰐ ﺑﻠﻴ ﹴﻞ ﺫﹸﻭ ﺳﻌﺎﺓ‬‫ﺏ ( ﻭﻗﺎﻝ ﺍﻟﻌﺮﺟﻲﱡ ﰲ ﺍﻟﻌﺮﻣﺎ ِﺀ ﻣﻦ ﺍﻷﻓﺎﻋﻲ ﻭﻛﻮﻬﻧﺎ ﰲ ﺻُﺪﻭ ﹺ‬ ‫ﺍﻟﻌَﻘﺎﺭ ﹺ‬
‫ﺢ ﻫﺒﺖ ﻣﻦ ﻣﻜﺎ ٍﻥ‬ ‫ﺲ ** ﺇﺫﺍ ﺍﻟﺮﱢﻳ ُ‬
‫ﺴﻠﱠﻬﺎ ** ﻬﺑﺎ ﺣﺎﻓﻆ ﻫﺎﺩ ﻭﱂ ﺃﺭﻕ ﺳﻠﻤﺎ ( ) ﻛﻤﺜﻞ ﺷِﻬﺎﺏ ﺍﻟﻨﱠﺎ ﹺﺭ ﰲ ﻛﻒﱢ ﻗﺎﺑ ﹴ‬ ‫ﻓَ‬
‫ﳊ ﻮﱠﺍ ِﺀ ﺣﱴ َﺗﻨَﺎ ﹶﺫﺭُﻭﺍ ** ِﺣﻤَﺎُﻩ ﳏﺎﻣﺎﺓ ﻣﻦ ﺍﻟﻨﺎﺱ ﻓﺎﺣﺘﻤﻰ (‬
‫ﻀﺮﱠﻣَﺎ ( ) ﺃﺑﺮﱠ ﻋﻠﻰ ﺍ ﹸ‬
‫َﺗ َ‬

‫) ﻳﻈﻞﹼ ﻣُﺸﻴﺤﹰﺎ ﺳﺎﻣﻌﹰﺎ ﰒﱠ ﺇﻬﻧﺎ ** ﺇﺫﺍ ُﺑﻌِﺜﺖ ﹶﻟ ْﻢ ﺗَﺄ ﹸﻝ ﺇﻻﹼ َﺗ ﹶﻘﺪﱡﻣﺎ ( ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ‪ :‬ﺗﻄﻮﱠﺕ ﺍﳊﻴﱠﺔ ﻭﺃﻧﺸﺪ ﺍﻟﻌﺮ ﹺﺟﻲﱡ ‪( :‬‬
‫ﻑ ﺍﳌﺴﻤﱢ ُﻢ ( ﻣﺎ ﻳﻨﺒﺢ‬
‫ﻉ ﻭ ﹶﻗ ْﺪ ﺟَﺮَﻯ ** ﻋﻠﻰ َﺣﺪﱢ ﻧَﺎَﺑ ْﻴ ِﻪ ﺍﻟﺬﱡﻋﺎ ُ‬
‫ﻕ ﺍﻟﺸﺠﺎ ﹺ‬
‫ﻕ ﺇﻃﺮﺍ َ‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﱠﻤﺎﺥ ﺃ ﻭ ﺍﻟﺒَﻌﻴﺚ ‪ ) :‬ﻭﺃﻃ َﺮ َ‬
‫ﺡ ‪ :‬ﺍﻟﻜﻠﺐ ﻭﺍﳊﻴﱠ ﹸﺔ ﻭﺍﻟﻈﱠ ْﺒ ُﻲ ﺇﺫﺍ ﺃﺳﻦﱠ ﻭﺍﳍﹸﺪﻫ ُﺪ ﻭﻗﺪ ﻛﺘﺒﻨﺎ ﺫﻟﻚ ﻣﺮﺓ ﹶﺛﻢﱠ‬
‫ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻭﺍﻷﺟﻨﺎﺱ ﺍﻟﱵ ﺗُ ﹾﺬ ﹶﻛﺮُ ﺑﺎﻟﻨﱡﺒَﺎ ﹺ‬
‫ﺤﻔﹸﻮﺭﹺﻫﺎ ( ) ﺗﺄ ِﺳﲑُﻫﺎ ﳛَﺘﻚﱡ ﰲ‬
‫ﺴ َﻤ ُﻊ ِﻣ ْﻦ ﺯﺋﲑﹺﻫﺎ ** ﻭﺑﺎﺗﺖ ﺍﻷﻓﻌﻰ ﻋﻠﻰ َﻣ ْ‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻨﱠﺠﻢ ‪ ) :‬ﻭﺍﻷﺳﺪ ﻗﺪ َﺗ ْ‬
‫ﺗﺄﺳﲑﻫﺎ ** ﻣﺮّ ﺍﻟﺮﱠﺣَﻰ ﲡﺮﻱ ﻋﻠﻰ ﺷَﻌﲑﻫﺎ (‬

‫) ﻛ َﺮ ْﻋﺪَﺓ ﺍﳉﺮَﺍﺀ ﺃﻭ ﻫﺪﻳﺮﹺﻫﺎ ** ﺗﻀﺮﱡ َﻡ ﺍﻟ ﹶﻘﺼْﺒﺎﺀ ﰲ َﺗﻨﱡﻮﺭﻫﺎ ( ) ﺗﻮﻗﹼﺮ ﺍﻟﻨﱠﻔﺲ ﻋﻠﻰ ﺗﻮﻗﲑﻫﺎ ** ﺗﻌﻠﹼﻢ ﺍﻷﺷﻴﺎﺀ ﰲ‬
‫ﺲ ﻭﰲ ﺗﺄﺧﲑﻫﺎ ﻗﻮﻝ ﰲ ﺁﻳﺔ ﻭﺳﻨﺬﻛﺮ ﻣﺴﺄﻟﺔ ﻭﺟﻮﺍﻬﺑﺎ ﻭﺫﻟﻚ ﺃﻥﱠ ﻧﺎﺳﹰﺎ ﺯﻋﻤﻮﺍ ﺃﻥﹼ ﲨﻴﻊ‬ ‫ﺗﻨﻘﲑﻫﺎ ( ﰲ ﻋﺎﺟﻞ ﺍﻟﻨ ﹾﻔ ﹺ‬
‫ﺍﳊﻴﻮﺍﻥ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﻗﺴﺎﻡ ﺷﻲﺀ ﻳﻄﲑ ﻭﺷﻲ ٍﺀ ﳝﺸﻲ ﻭﺷﻲﺀ ﻳﻌﻮﻡ ﻭﺷﻲ ٍﺀ ﻳﻨﺴﺎﺡ ‪.‬‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞﱠ ‪ :‬ﻭَﺍﻟﻠﹼﻪُ َﺧ ﹶﻠ َﻖ ﹸﻛﻞﱠ ﺩَﺍﺑﱠ ٍﺔ ِﻣ ْﻦ ﻣَﺎ ٍﺀ ﹶﻓ ِﻤ ْﻨ ُﻬ ْﻢ َﻣ ْﻦ ﻳَﻤْﺸِﻲ َﻋﻠﹶﻰ َﺑ ﹾﻄﹺﻨ ِﻪ َﻭ ِﻣ ْﻨ ُﻬ ْﻢ َﻣ ْﻦ ﻳَﻤْﺸِﻲ َﻋﻠﹶﻰ‬
‫ﺨﻠﹸﻖُ ﺍﻟﻠﹼ ُﻪ ﻣَﺎ َﻳﺸَﺎ ُﺀ ‪.‬‬ ‫ﹺﺭ ْﺟ ﹶﻠ ْﻴ ﹺﻦ َﻭ ِﻣ ْﻨ ُﻬ ْﻢ َﻣ ْﻦ َﻳ ْﻤﺸِﻲ ﻋَﻠﹶﻰ ﹶﺃ ْﺭَﺑ ﹴﻊ َﻳ ْ‬
‫ﺏ ﺍﳋﻠﹾﻖ ﰒﱠ ﹶﻗﺼﱠ َﺮ ﻋﻦ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻭﺿ َﻊ‬ ‫ﺿ َﻊ ﺍﻟﻜﻼ َﻡ ﻋﻠﻰ ﻗﺴﻤﺔ ﺃﺟﻨﺎﺱ ﺍﳊﻴﻮﺍﻥ ﻭﻋﻠﻰ ﺗﺼﻨﻴﻒ ﺿﺮﻭ ﹺ‬ ‫ﻭﻗﺪ َﻭ َ‬
‫ﺕ ﻭﺍﻟﺪﱢﻳﺪﺍﻥ ﳑﱠﺎ ﳝﺸﻲ ﻭﺍﳌﺸﻲ ﻻ ﻳﻜﻮﻥ‬‫ﺡ ﻣﺜ ﹸﻞ ﺍﳊﻴﱠﺎ ِ‬
‫ﻋﻠﻴﻪ ﻛﻼ َﻣﻪُ ﻓﻠﻢ ﻳﺬﻛﺮ ﻣﺎ ﻳﻄﲑ ﻭﻣﺎ ﻳﻌﻮ ُﻡ ﰒﱠ ﺟﻌﻞ ﻣﺎ ﻳﻨﺴﺎ ُ‬
‫ﺇﻻﹼ ﺑﺮﺟﻞ ﻛﻤﺎ ﺃﻥﱠ ﺍﻟﻌﺾّ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﻔ ﹴﻢ ﻭﺍﻟﺮﱠﻣْﺢ ﻻ ﻳﻜﻮﻥ ﺇﻻﱠ ﲝﺎﻓﺮ ﻭﺫﻛﺮ ﻣﺎ ﳝﺸﻲ ﻋﻠﻰ ﺃﺭﺑ ﹴﻊ ﻭﻫﺎ ﻫﻨﺎ‬
‫ﺩﻭﺍ ﺏﱡ ﻛﺜﲑﺓﹲ ﲤﺸﻲ‬

‫ﻑ ﺍﻟﻌﻨﺎﻛﺐ‬
‫ﺕ َﻭ ْﺭﺩَﺍ ﹶﻥ ﻭﺃﺻﻨﺎ َ‬
‫ﻋﻠﻰ ﲦﺎ ِﻥ ﻗﻮﺍِﺋ َﻢ ﻭﻋﻠﻰ ﺳﺖﱟ ﻭﻋﻠﻰ ﺃﻛﺜ َﺮ ﻣﻦ ﲦﺎ ٍﻥ ﻭﻣَﻦ ﺗﻔﻘﱠ َﺪ ﻗﻮﺍِﺋ َﻢ ﺍﻟﺴﱠﺮﻃﺎ ِﻥ ﻭﺑﻨﺎ ِ‬
‫ﻑ ﺫﻟﻚ ‪.‬‬‫ﻋ َﺮ َ‬
‫ﻗﻠﻨﺎ ‪ :‬ﻗﺪ ﺃﺧﻄﺄﰎ ﰲ ﲨﻴﻊ ﻫﺬﺍ ﺍﻟﺘﱠﺄﻭﻳﻞ ﻭَﺣَﺪﱢﻩ ﻓﻤﺎ ﺍﻟﺪﱠﻟﻴ ﹸﻞ ﻋﻠﻰ ﺃﻧﱠ ُﻪ ﻭﺿﻊ ﻛﻼ َﻣﻪُ ﰲ ﺍﺳﺘﻘﺼﺎ ِﺀ ﺃﺻﻨﺎﻑ ﺍﻟﻘﻮﺍﺋِﻢ‬
‫ﲔ ﻭَﺍﻟﻨﱠﺎ ُﺭ‬
‫ﺤﺠَﺎ َﺭﺓﹸ ﻭَﺗ َﺮ َﻙ ِﺫ ﹾﻛ َﺮ ﺍﻟﺸﱠﻴَﺎ ِﻃ ﹺ‬
‫ﺱ ﻭَﺍﹾﻟ ِ‬
‫ﻭﺑﺄﻱﱢ ﺣُﺠٍﺔ ﺟ َﺰﻣْﺘﻢ ﻋﻠﻰ ﺫﻟﻚ ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞﹼ ‪َ :‬ﻭﻗﹸﻮ ُﺩ ﻫَﺎ ﺍﻟﻨﱠﺎ ُ‬
 ‫ﹸﳍ ْﻢ ﺁ ﹶﻛﻞﹸ ﻭﻋﺬﺍﺑُﻬﻢ ﻬﺑﺎ ﺃﺷﺪﱡ ﹶﻓَﺘ َﺮ َﻙ ﺫِﻛﺮَﻫﻢ ﻣﻦ ﻏﲑ ﻧﺴﻴﺎﻥ ﻭﻋﻠﻰ ﺃﻥﱠ ﺫﻟﻚ ﻣﻌﻠﻮﻡٌ ﻋﻨﺪ ﺍﳌﺨﺎﻃﺐ ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻠﹼﻪ‬
‫ﺏ ﹸﺛﻢﱠ ِﻣ ْﻦ ﻧُ ﹾﻄ ﹶﻔ ٍﺔ ﰒﱠ ( َﺟ َﻌ ﹶﻠﻜﹸﻢْ ﹶﺃ ْﺯ ﻭَﺍﺟﹰﺎ ﺃﺧﺮﺝ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﻤﻮﻡ ﻋﻴﺴﻰ ﺍﺑ َﻦ ﻣﺮﱘ ﻭﻗﺪ‬ ‫ﻋﺰﱠ ﻭﺟﻞﹼ ‪َ :‬ﺧﻠﹶﻘ ﹸﻜ ْﻢ ِﻣ ْﻦ ُﺗﺮَﺍ ﹴ‬
‫ﺼ َﺪ ﰲ ﳐﺮَﺝ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺇﱃ ﺟَﻤﻴ ﹺﻊ ﻭﻟِﺪ ﺁﺩ َﻡ ﻭﻗﺎﻝ ‪َ :‬ﻫ ﹾﻞ ﹶﺃﺗَﻰ ﻋَﻠﹶﻰ ﺍﻹ ْﻧﺴَﺎ ِﻥ ﺣِﲔٌ ِﻣ َﻦ ﺍﻟﺪﱠ ْﻫ ﹺﺮ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ َﺷﻴْﺌﹰﺎ‬ ‫ﹶﻗ َ‬
‫ﺝ َﻧ ْﺒَﺘﻠِﻴﻪ ﺃﺧﺮﺝ‬
‫َﻣ ﹾﺬﻛﹸﻮﺭﹰﺍ ﺃ َﺩ َﺧ ﹶﻞ ﻓﻴﻬﺎ ﺁﺩ َﻡ ﻭﺣﻮﱠﺍ َﺀ ﰒﱠ ﻗﺎﻝ ﻋﻠﻰ ﺻﻠﺔ ﺍﻟﻜﻼﻡ ‪ :‬ﺇﻧﱠﺎ َﺧ ﹶﻠ ﹾﻘﻨَﺎ ﺍﻹ ْﻧﺴَﺎ ﹶﻥ ِﻣ ْﻦ ﻧُ ﹾﻄ ﹶﻔ ٍﺔ ﹶﺃ ْﻣﺸَﺎ ﹴ‬
‫ﺱ ﻣﻦ ﺟﻬ ِﺔ ﺍﺳﺘﻘﺼﺎ ِﺀ ﺍﻟﻠﱠﻔﻆ ﻓﻘﻮﻟﻪ ‪:‬‬ ‫ﻣﻨﻬﺎ ﺁﺩ َﻡ ﻭﺣَﺴ ُﻦ ﺫﻟﻚ ﺇﺫ ﻛﺎﻥ ﺍﻟﻜﻼ ُﻡ ﱂ ﻳُﻮﺿَﻊ ﻋﻠﻰ ﲨﻴﻊ ﻣﺎ ﺗﻌﺮﻓﻪ ﺍﻟﻨﱡﻔﻮ ُ‬
‫ﹶﻓ ِﻤ ْﻨ ُﻬ ْﻢ َﻣ ْﻦ ﻳَﻤﺸِﻲ ﻋَﻠﹶﻰ َﺑ ﹾﻄﹺﻨ ِﻪ َﻭ ِﻣ ْﻨ ُﻬ ْﻢ َﻣ ْﻦ ﻳَﻤﺸِﻲ ﻋَﻠﹶﻰ ﹺﺭ ْﺟ ﹶﻠ ْﻴ ﹺﻦ َﻭ ِﻣ ْﻨ ُﻬ ْﻢ َﻣ ْﻦ ﻳَﻤﺸِﻲ ﻋَﻠﹶﻰ ﹶﺃ ْﺭَﺑ ﹴﻊ ﻛﺎﻥ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﺜﺎﻝ‬
‫ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎ ﻭﻋﻠﻰ ﺃﻥﹼ ﹸﻛﻞﱠ ﺷﻲ ٍﺀ ﳝﺸﻲ ﻋﻠﻰ ﺃﺭﺑﻊ ﻓﻬﻮ ﳑﺎ ﳝﺸﻲ ﻋﻠﻰ ﺭﺟﻠﲔ ﻭﺍﻟﺬﻱ ﳝﺸﻲ ﻋﻠﻰ ﲦﺎ ٍﻥ ﻫﻮ ﳑﺎ‬
‫ﳝﺸﻲ ﻋﻠﻰ ﺃﺭﺑ ﹴﻊ ﻭﻋﻠﻰ ﺭﺟﻠﲔ‬

‫ﻭﺇﺫﺍ ﻗﻠﺖ ‪ :‬ﱄ ﻋﻠﻰ ﻓﻼﻥ ﻋﺸﺮﺓ ﺁﻻﻑ ﺩﺭﻫﻢ ﻓﻘﺪ ﺧﺒﱠﺮﺕ ﺃﻥﹼ ﻟﻚ ﻋﻠﻴﻪ ﻣﺎ ﺑﲔ ﺩﺭﻫ ﹴﻢ ﺇﱃ ﻋﺸﺮﺓ ﺁﻻﻑ ‪.‬‬
‫ﻭﺃﻣﱠﺎ ﻗﻮﻟﻜﻢ ‪ :‬ﺇﻥﱠ ﺍﳌﺸﻲ ﻻ ﻳﻜﻮﻥ ﺇﻻﱠ ﺑﺎﻷﺭﺟﻞ ﻓﻴﻨﺒﻐﻲ ﺃﻳﻀﹰﺎ ﺃ ﹾﻥ ﺗﻘﻮﻟﻮﺍ ﻓﹶﺈﺫﹶﺍ ِﻫ َﻲ ﺣَﻴّﺔﹲ ﺗَﺴْﻌَﻰ ﺇﻥﹼ ﺫﻟﻚ ﺧَﻄﺄ ﻷﻥﱠ‬
‫ﺍﻟﺴﱠﻌﻲ ﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﺑﺎﻷﺭﺟﻞ ‪.‬‬
‫ﻭﰲ ﻫﺬﺍ ﺍﻟﺬﻱ ﺟﻬﹺﻠﺘﻤﻮﻩ ﺿﺮﻭﺏٌ ﻣﻦ ﺍﳉﻮﺍﺏ ‪ :‬ﺃﻣّﺎ ﻭﺟﻪٌ ﻣﻨﻪ ‪ :‬ﻓﻬﻮ ﻗﻮ ﹸﻝ ﺍﻟﻘﺎﺋﻞ ﻭﻗﻮﻝ ﺍﻟﺸﱠﺎﻋﺮ ‪ :‬ﻣﺎ ﻫُ َﻮ ﺇﻻﱠ‬
‫ﺏ ﻭﺫﻛﻮ ﹺﺭ ﺍﳊﻴﱠﺎﺕ َﻭ َﻣ ْﻦ‬
‫ﳊﺒَﺎ ﹺ‬
‫ﺼﻔﹸﻮ ﹶﻥ ﺫﻟﻚ ﻭﻳﺬﻛﺮﻭﻥ ِﻋ ْﻨ َﺪﻩُ ﻣِﺸﻴ ﹶﺔ ﺍﻷﱘ ﻭﺍ ﹸ‬ ‫ﹶﻛﺄﹶﻧ ُﻪ ﺣﻴّﺔ ﻭﻛﺄﻥﹼ ﻣِﺸﻴﺘﻪ ِﻣﺸْﻴ ﹸﺔ ﺣﻴّﺔ َﻳ ِ‬
‫ﺕ ﻣَﺸﻴﹰﺎ ﻣﻦ ﺍﻟﺸﻌﺮﺍﺀ ﺃﻛﺜ ُﺮ ﻣﻦ ﺃﻥ ﻧﻘﻒ ﻋﻠﻴﻬﻢ ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﻻ ﻳﺴﻤﱡﻮﻥ ﺍﻧﺴﻴﺎﺑَﻬﺎ ﻭﺍﻧﺴﻴﺎﺣَﻬﺎ ﻣﺸﻴﹰﺎ‬ ‫ﺤﻴّﺎ ِ‬
‫َﺟ َﻌ ﹶﻞ ﻟﻠ َ‬
‫َﻭ َﺳﻌْﻴﹰﺎ ﻟﻜﺎﻥ ﺫﻟﻚ ﳑﺎ ﳚﻮ ُﺯ ﻋﻠﻰ ﺍﻟﺘﺸﺒﻴﻪ ﻭﺍﻟﺒﺪﻝ َﻭﹶﺃ ﹾﻥ ﻗﹶﺎ َﻡ ﺍﻟﺸﻲ ُﺀ ﻣﻘﺎ َﻡ ﺍﻟﺸﻲ ِﺀ ﺃﻭ ﻣﻘﺎﻡ ﺻﺎﺣﺒﻪ ﻓﻤﻦ ﻋﺎﺩﺓ‬
‫ﺕ ﻛﺜﲑﺓ ﻭﻗﺎﻝ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ‪ :‬ﻫﺬﺍ ُﻧ ُﺰﹸﻟ ُﻬ ْﻢ َﻳ ْﻮ َﻡ ﺍﻟﺪﱢﻳ ﹺﻦ ﻭﺍﻟﻌﺬﺍﺏ ﻻ ﻳﻜﻮﻥ ﻧﺰُ ﹰﻻ ﻭﻟ ِﻜﻨّﻪُ‬ ‫ﺍﻟﻌﺮﺏ ﺃﻥ ﺗﺸﺒﱢﻪ ﺑﻪ ﰲ ﺣﺎﻻ ٍ‬
‫ﺼﺪُﻩُ ‪.‬‬
‫ﲑ َﻭ ﹶﻃﻌَﻨﻪ ﰲ ﺳَﻨﺎﻣﻪ ﻭﻗﺎﻝ ‪ :‬ﻫﺬﺍ ﹶﻓ ْ‬
‫ﺼ ِﺪ ﺑﻌ ﹴ‬
‫ﲔ ﺃﻣﺮُﻭ ُﻩ ﹺﺑ ﹶﻔ ْ‬
‫ﺃﺟﺮﺍﻩ ﻣُﺠْﺮَﻯ ﻛﻼﻣﻬﻢ ﻛﻘﻮﻝ ﺣﺎ ﹴﰎ ﺣ َ‬

‫ﺖ ﻳﺎ ﻋﻤﺮُﻭ ﺍﻃﹾﻌِﻤَﻨﱢﻲ َﺗ ْﻤﺮَﺍ ** ﻓﻜﺎﻥ ﲤﹾﺮﻱ ﹶﻛ ْﻬ َﺮ ﹰﺓ َﻭ َﺯ ْﺑﺮَﺍ ( ﻭﺫﻡﱠ ﺑﻌﻀﻬﻢ ﺍﻟﻔﺄ َﺭ ﻭﺫﻛ َﺮ ﺳﻮ َﺀ‬
‫ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) :‬ﻓﻘﻠ ُ‬
‫ﺏ ( ﻳﻘﻮﻝ ‪ :‬ﻫﺬﺍ ﻫﻮ ﻋﻤﺎﺭﺗُﻬﺎ ﻛﻤﺎ‬ ‫ﺖ ﺑﺎﳋﺮﺍ ﹺ‬ ‫ﺏ ** ﻟِﻌﺎﻣﺮﺍﺕ ﺍﻟﺒﻴ ِ‬ ‫ﺃﺛﺮﹺﻫﺎ ﰲ ﺑﻴﺘﻪ ﻓﻘﺎﻝ ‪ ) :‬ﻳﺎ َﻋﺠّ ﹶﻞ ﺍﻟﺮﱠﺣْﻤ ُﻦ ﺑﺎﻟﻌﻘﺎ ﹺ‬
‫ﻚ ﰲ ﺃﻋﻀﺎﺩِﻧﺎ ‪.‬‬ ‫ﻳﻘﻮﻝ ﺍﻟﺮّﺟُﻞ ﻣﺎ َﻧﺮَﻯ ِﻣ ْﻦ ﺧﲑﻙ ﻭَﺭﻓﹾﺪِﻙ ﺇﻻﹼ ﻣﺎ ﻳﺒ ﹸﻠﻐُﻨﺎ ﻣ ْﻦ ﺣَﻄﺒﻚ ﻋﻠﻴﻨﺎ ﻭﻓﺘﱢ َ‬
‫ﻉ ﺍﻟﻜﺘﺎﺋﺐ (‬‫ﲑ ﺃﻥﱠ ﺳﻴﻮﻓﻬﻢ ** ﹺﺑ ﹺﻬﻦّ ﻓﻠﻮﻝﹲ ﻣﻦ ﻗِﺮﺍ ﹺ‬ ‫ﺐ ﻓﻴﻬﻢ ﻏ َ‬
‫ﻭﻗﺎﻝ ﺍﻟﻨﱠﺎﺑﻐﺔ ﰲ ﺷﺒﻴ ٍﻪ ﻬﺑﺬﺍ ﻭﻟﻴﺲ ﺑﻪ ‪ ) :‬ﻭﻻ ﻋﻴ َ‬
‫ﺏ ﺗﺰ ُﻋ ُﻢ ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﻧﺎﺱٌ ﻣﻦ ﺍﳊﻮﱠﺍﺋﲔ ﻭﺍﻟﺮﱠﻗﺎﺋﲔ ﺇﻥﹼ ﻟﻠﺤﻴﱠﺔ ﺣﺰﻭﺯﹰﺍ ﰲ (‬‫ﻭﻭﺟﻪٌ ﺁﺧﺮ ‪ :‬ﺃﻥﱠ ﺍﻷﻋﺮﺍ َ‬
‫ﺑﻄﻨﻪ ﻓﺈﺫﺍ ﻣَﺸَﻰ ﻗﺎﻣﺖ ُﺣﺰُﻭﺯُﻩ‬

‫ﺕ ﺗﻠﻚ ﺍﳌﻮﺍﺿ ُﻊ ُﻣﻠﹾﺴﹰﺎ ﻭﱂ ﺗُﻮ َﺟ ْﺪ ﹺﺑ َﻌ ْﻴ ﹴﻦ ﻭﻻ ﹶﻟﻤْﺲ ﻭﻻ ﻳﺒْﻠﻐﻬﺎ ﺇﻻﱠ ﻛ ﱡﻞ‬

‫ﺖ ﺇﱃ ﻣﻜﺎﻬﻧﺎ ﻭﻋﺎﺩ ْ‬
‫ﺸ َﻲ ﺗﺮﺍﺟَﻌ ْ‬‫ﻭﺇﺫﺍ َﺗ َﺮ َﻙ ﺍﳌ ْ‬
‫ﳊﺲﱢ ‪.‬‬ ‫َﺣ ﻮﱠﺍ ٍﺀ ﺩﻗﻴ ﹺﻖ ﺍ ِ‬
‫ﺸ ﹶﻘ ِﺔ ﺍﳉﻤﻞ ﺍﻟﻌﺮﰊﱢ ﻓﺈﻧّﻪ ﻳﻈﻬﺮُﻫﺎ ﻛﺎﻟﺪﱠﻟﹾﻮ ﻓﺈﺫﺍ ﻫﻮ ﺃﻋﺎﺩﻫﺎ ﺇﱃ ﹶﻟﻬَﺎِﺗ ِﻪ ﺗﺮﺍ َﺟ َﻊ ﺫﻟﻚ‬ ‫ﺐ ﻣﻦ ِﺷ ﹾﻘ ِ‬ ‫ﺠ َ‬
‫ﻭﻟﻴﺲ ﺫﻟﻚ ﺑﺄﻋ َ‬
‫ﺲ ﻭﻻ ﻋَﲔ ﻭﻛﺬﻟﻚ ﻋﺮﻭﻕ ﺍﻟﻜﹸﻠﹶﻰ ﺇﱃ ﺍﳌﺜﺎﻧﺔ ﺍﻟﱵ ﻳَﺠْﺮﹺﻱ ﻓﻴﻬﺎ‬ ‫ﺍﳉﻠ ُﺪ ﺇﱃ ﻣﻮﺿﻌﻪ ﻓﻼ ﻳﻘ ِﺪﺭُ ﺃﺣﺪٌ ﻋﻠﻴﻪ ﺑﻠ ْﻤ ﹴ‬
‫ﻕ ﻭﺍﺗﱠﺼﻠﺖ‬ ‫ﻕ ﺇﱃ ﺍﳌﺜﺎﻧﺔ ﻓﺈﺫﺍ ﺑﺎﻝ ﺍﻹﻧﺴﺎ ﹸﻥ ﺍﻧﻀﻤّﺖ ﺍﻟﻌﺮﻭ ُ‬ ‫ﺍﳊﹶﺼَﻰ ﺍﳌﺘﻮﻟﱢﺪ ﰲ ﺍﻟﻜﹸﻠﻴﺔ ﺇﺫﹶﺍ ﹶﻗ ﹶﺬ ﹶﻓﺘْﻪُ ﺗﻠﻚ ﺍﻟﻌﺮﻭ ُ‬
‫ﺑﺄﻣﺎﻛﻨﻬﺎ ﻭﺍﻟﺘﺤﻤﺖْ ﺣﱴ ﻛﺎﻥ ﻣﻮﺿﻌُﻬﺎ ﻛﺴﺎﺋِﺮ ﻣﺎ ﺟﺎﻭﺯ ﺗﻠﻚ ﺍﻷﻣﺎﻛﻦ ‪.‬‬
‫ﻭﻭﺟﻪٌ ﺁﺧﺮ ‪ :‬ﻭﻫﻮ ﺃﻥﱠ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻋﺮﰊﱞ ﻓﺼﻴﺢ ﺇﺫ ﻛﺎ ﹶﻥ ﺍﻟﺬﻱ ﺟﺎ َﺀ ﺑﻪ ﻋﺮﺑﻴّﹰﺎ ﻓﺼﻴﺤﹰﺎ ﻭﻟﻮ ﱂ ﻳﻜ ْﻦ ﻗﺮﺁﻧﹰﺎ ﻣﻦ ﻋﻨﺪ‬
‫ﻑ ﻣﻮﺍﺿ َﻊ ﺍﻷﲰﺎﺀ ﰲ ﻟﹸﻐﺘﻪ ﻟﻜﺎﻥ‬ ‫ﺍﻟﻠﹼﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﰒﱠ ﻛﺎﻥ ﻛﻼ َﻡ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻪ ﻭﻛﺎﻥ ﳑّﻦ ﳚﻬﻞ ﺍﻟﻠﱠﺤ َﻦ ﻭﻻ ﻳﻌﺮ ُ‬
‫ﻫﺬﺍ ﺧﺎﺻﱠ ﹰﺔ ﳑﱠﺎ ﻻ ﳚﻬﻠﹸﻪ ‪.‬‬
‫ﻓﻠﻮ ﺃﻧﱠﻨﺎ ﱂ ﳒﻌﻞ ﶈﻤﱠ ٍﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻀﻴﻠﺔ ﰲ ﻧُﺒُ ﻮﱠ ٍﺓ ﻭﻻ ﻣﺰﻳﱠ ﹰﺔ ﰲ ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﻔﺼﺎﺣﺔ ﻟ ﹸﻜﻨﱠﺎ ﻻ ﳒﺪ ﺑُﺪّﹰﺍ ﻣﻦ‬
‫ﻒ ﺃﻭ‬
‫ﺚ ﺃﻭ ﻭﺻ ٍ‬ ‫ﺃﻥ ﻧﻌﻠﻢ ﺃﻧﱠ ُﻪ ﻛﻮﺍﺣ ٍﺪ ﻣﻦ ﺍﻟﻔﺼﺤﺎ ِﺀ ﻓﻬﻞ ﳚﻮ ُﺯ ﻋﻨﺪﻛﻢ ﺃﻥ ﳜﻄ ﹶﺊ ﺃﺣﺪٌ ﻣﻨﻬﻢ ﰲ ﻣﺜ ﹺﻞ ﻫﺬﺍ ﰲ ﺣﺪﻳ ٍ‬
‫ﺧُﻄﺒ ٍﺔ ﺃﻭ ﺭﺳﺎﻟﺔ ﻓﻴﺰﻋُ َﻢ ﺃﻥ ﻛﺬﺍ ﻭﻛﺬﺍ ﳝﺸﻲ ﺃﻭ ﻳﺴﻌﻰ ﺃﻭ ﻳﻄﲑ ﻭﺫﻟﻚ ﺍﻟﺬﻱ ﻗﺎﻝ ﻟﻴﺲ ﻣﻦ ﻟﹸﻐﺘﻪ ﻭﻻ ﻣﻦ ﻟﻐﺔ‬
‫ﺃﻫﻠﻪ ﻓﻤﻌﻠﻮﻡٌ ﻋﻨ َﺪ ﻫﺬﺍ ﺍﳉﻮﺍﺏ ﻭﻋﻨﺪ ﻣﺎ ﻗﺒﻠﻪ ﺃﻥﱠ ﺗﺄﻭﻳ ﹶﻠ ﹸﻜ ْﻢ ﻫﺬﺍ ﺧﻄﺄ ‪.‬‬

‫ﺏ ﺍﳉﻨّﺔ ﻻ ﻳﻮﺻﻔﻮﻥ ﺑﺎﻟﺸﱡﻐُﻞ ﻭﺇﻧَﻤﺎ‬ ‫ﺠﻨﱠ ِﺔ ﺍ ﹾﻟَﻴ ْﻮ َﻡ ﻓِﻲ ﺷُﻐُ ﹴﻞ ﻓﹶﺎ ِﻛﻬُﻮﻥ ﻭﺃﺻﺤﺎ ُ‬
‫ﺏ ﺍﹾﻟ َ‬
‫ﺻﺤَﺎ َ‬
‫ﻭﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞﱠ ‪ :‬ﺇﻥﱠ ﹶﺃ ْ‬
‫ﺫﻟﻚ ﺟﻮﺍﺏٌ ﻟﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ ‪ :‬ﺧﺒﱢﺮﱐ ﻋﻦ ﺃﻫﻞ ﺍﳉﻨﱠﺔ ﺑﺄﻱﱢ ﺷﻲ ٍﺀ ﻳﺘﺸﺎﻏﻠﻮﻥ ﺃﻡ ﳍﻢ ﻓﺮﺍﻍﹲ ﺃﺑﺪﹰﺍ ﻓﻴﻘﻮﻝ ﺍﺠﻤﻟﻴﺐ ‪ :‬ﻻ ﻣﺎ‬
‫ﺽ ﺍﻷﺑﻜﺎﺭ ﻭﺃ ﹾﻛ ﹺﻞ ﻓﻮﺍﻛﻪ ﺍﳉﻨﱠﺔ ﻭﺯﻳﺎﺭِﺓ ﺍﻹﺧﻮﺍ ِﻥ ﻋﻠﻰ ﳒﺎﺋﺐ ﺍﻟﻴﺎﻗﻮﺕ ‪.‬‬ ‫ُﺷﻐُﻠﻬﻢ ﺇﻻﱠ ﰲ ﺍﻓﺘﻀﺎ ﹺ‬
‫ﺏ ﻋﺎﻣﺮ ﺑ ﹺﻦ ﻋﺒﺪ ﻗﻴﺲ ﺣﲔ ﻗﻴﻞ ﻟﻪ ﻭﻗﺪ ﺃﻗﺒﻞ ِﻣ ْﻦ ﺟﻬﺔ ﺍﳊﻠﺒﺔ ﻭﻫﻮ ﺑﺎﻟﺸﺎﻡ ‪َ :‬ﻣ ْﻦ َﺳَﺒ َﻖ ﻗﺎﻝ‬ ‫ﻭﻫﺬﺍ ﻋﻠﻰ ﻣﺜﺎ ﹺﻝ ﺟَﻮﺍ ﹺ‬
‫‪ :‬ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﻴﻞ ‪ :‬ﹶﻓ َﻤ ْﻦ ﺻَﻠﱠﻰ ﻗﺎﻝ ‪ :‬ﺃﺑﻮ ﺑﻜﺮ ﻗﺎﻝ ‪ :‬ﺇﻧﱠﻤَﺎ ﻭﻫﻮ ﻛﻘﻮﻝ ﺍﳌﻔﺴﱢﺮ ﺣﲔ ﺳُﺌﻞ‬
‫ﺻﺪَﻕ ﺍﳌﻔﺴﱢﺮ‬
‫ﻕ ﺍﻟﻘﺮﺁ ﹸﻥ ﻭ َ‬
‫ﺸﻴّﹰﺎ ﻓﻘﺎﻝ ‪ :‬ﻟﻴﺲ ﻓﻴﻬﺎ ﺑُﻜﺮﺓﹲ ﻭﻋﺸﻲﱞ ﻭﻗﺪ ﺻ َﺪ َ‬
‫ﻋﻦ ﻗﻮﻟﻪ ‪ :‬ﹶﻟ ُﻬ ْﻢ ﹺﺭ ْﺯﻗﹸﻬُ ْﻢ ﻓِﻴﻬَﺎ ﺑُ ﹾﻜ َﺮ ﹰﺓ ﻭ َﻋ ِ‬
‫ﺐ ﺇﱃ ﺍﳌﻮﺟﻮ ِﺩ ﻣِﻦ ﺩ ﻭَﺭﺍﻥ ﺫﻟﻚ ﻣﻊ ﻏﺮﻭﺏ‬ ‫ﺐ ﺇﱃ ﺍﳌﻘﺎﺩﻳﺮ ﻭﺍﳌﻔﺴﱢ َﺮ ﺫﻫ َ‬ ‫ﻭﱂ ﻳﺘَﻨﺎﻛﺮﺍ ﻭﱂ ﻳﺘﻨﺎﻓﻴﺎ ﻷﻥﱠ ﺍﻟﻘﺮﺁﻥ ﺫﻫ َ‬
‫ﺍﻟﺸﱠﻤﺲ ﻭﻃﻠﻮﻋِﻬﺎ ‪.‬‬
‫ﻭﻋﻠﻰ ﺫﻟﻚ ﺍﳌﻌﲎ ُﺭ ﻭﹺﻱ ﻋﻦ ﻋﻤﺮ ﺃﻧﱠ ُﻪ ﻗﺎﻝ ‪ُ :‬ﻣﺘْﻌﺘﺎﻥ ﻛﺎﻧﺘﺎ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﺎ ﺃﻧْﻬَﻰ‬
‫ﺏ ﻋﻠﻴﻬﻤﺎ ‪( .‬‬
‫ﻋﻨﻬﻤﺎ ﻭﺃﺿﺮ ُ‬

‫ﺏ ﻋﻠﻴﻪ ﺑﻌﺪ‬
‫ﺿ َﺮ َ‬
‫ﻗﺪ ﻛﺎﻥ ﺍﳌﺴﻠﻤﻮﻥ ﻳﺘﻜﻠﻤﻮﻥ ﰲ ﺍﻟﺼﱠﻼﺓ ﻭﻳ ﹶﻄﺒﱢﻘﹸﻮﻥ ﺇﺫﺍ ﺭﻛﻌﻮﺍ ﻓﻨَﻬَﻰ ﻋﻦ ﺫﻟﻚ ﺇﻣﺎﻡٌ ﻣﻦ ﺍﻷﺋﻤﱠ ِﺔ َﻭ َ‬
‫ﻼ ﻗﺎﻝ ‪ :‬ﺃﺗﻨﻬﺎﻧﺎ ﻋﻦ ﺷﻲ ٍﺀ ﻭﻗﺪ ﻛﺎﻥ ﻋﻠﻰ ﻋﻬﺪ ﺍﻟﻨﱯﱢ‬ ‫ﺃﻥ ﺃﻇ َﻬ َﺮ ﺍﻟﻨﱠﺴﺦ ﻭﻋﺮﱠﻓﻬﻢ ﺃﻥ ﺫﻟﻚ ﻣﻦ ﺍﳌﻨﺴﻮﺥ ﻓﻜﹶﺄﻥﱠ ﻗﺎﺋ ﹰ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻴﻘﻮﻝ ‪ :‬ﻧﻌﻢ ﻭﻗﺪ ﻗﺪﱠﻡ ﺍﻻﺣﺘﺠﺎﺝَ ﰲ ﺍﻟﻨﱠﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ‪.‬‬
‫ﱪ ﻣﻦ ﻋﻴﻮﺑﻪ ﻓﺈﻥ ﱂ ﻳﻜﻦ ﺍﳌﻌﲎ ﻓﻴﻪ ﻋﻠﻰ ﻣﺎ ﻭﺻﻔﻨﺎ ﻓﻤﺎ ﰲ‬ ‫ﻭﻣﻦ ﺍﻟﻌﺠَﺐ ﺃﻥﱠ ﻧﺎﺳﹰﺎ ﺟﻌﻠﹸﻮﺍ ﻫﺬﺍ ﺍﻟﻘﻮ ﹶﻝ ﻋﻠﻰ ﺍﳌِﻨ ﹺ‬
‫ﺽ ﺃﺟﻬ ﹸﻞ ﻣﻦ ﻋُ َﻤ َﺮ ﺣﲔ ﻳُﻈ ﹺﻬﺮُ ﺍﻟﻜﹸ ﹾﻔ َﺮ ﰲ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﻣِﻨﱪ ﺍﳉﻤﺎﻋﺔ ﻭﻫﻮ ﺇﻧﱠﻤﺎ ﻋﻼﻩ ﺑﺎﻹﺳﻼﻡ ﰒﱠ ﰲ ﺷﻲ ٍﺀ‬ ‫ﺍﻷﺭ ﹺ‬
‫ﺠﺐُ ﻣﻨﻪ ﺗﻠﻚ ﺍﻷﻣّﺔ ﻭﺗﻠﻚ ﺍﳉﻤﺎﻋﺔ ﺍﻟﱵ ﱂ ُﺗ ْﻨ ِﻜ ْﺮ ﺗﻠﻚ ﺍﻟﻜﻠﻤ ﹶﺔ ﰲ ﺣﻴﺎﺗﻪ ﻭﻻ َﺑ ْﻌ َﺪ‬ ‫ﻟﻴﺲ ﻟﻪ ﺣُﺠﱠﺔﹲ ﻓﻴﻪ ﻭﻻ ﻋِﻠﺔ ﻭﺃﻋ َ‬
‫ﻉ ﺍﻟﺘﱠﺎﺑﻌﲔ ﺣﺘﱠﻰ ﺃﻓﻀَﻰ ﺍﻷﻣ ُﺮ ﺇﱃ ﺃ ْﻫ ﹺﻞ ﺩﻫﺮﻧَﺎ ﻫﺬﺍ ‪.‬‬
‫ﻣﻮﺗﻪ ﰒﹼ َﺗ َﺮ َﻙ ﺫﻟﻚ ﲨﻴ ُﻊ ﺍﻟﺘﱠﺎﺑﻌﲔ ﻭﺃﺗﺒﺎ ﹺ‬
‫ﻭﺗﻠﻚ ﺍﳉﻤﺎﻋﺔ ﻫﻢ ﺍﻟﺬﻳﻦ ﻗﺘﻠﻮﺍ ﻋﺜﻤﺎﻥ ﻋﻠﻰ ﺃﻥ ﺳﲑ ﺭﺟﻼ ‪.‬‬

‫ﻭﻫﺬﺍ ﻻ ﻳﻘﻮﻟﻪ ﺇﻻ ﺟﺎﻫﻞ ﺃﻭ ﻣﻌﺎﻧﺪ ‪.‬‬

‫ﺲ ﺍﳌﻬَﺎ ُﺩ ﻭﻗﺎﻝ ﺗﻌﺎﱃ ‪َ :‬ﺣﺘﱠﻰ ﺇﺫﹶﺍ ﺟَﺎﺅُﻭ ﻫَﺎ‬
‫ﺼ ﹶﻠ ْﻮَﻧﻬَﺎ ﹶﻓﹺﺒ ﹾﺌ َ‬
‫ﻭﻋﻠﻰ ﺗﺄﻭﻳﻞ ﻗﻮﻟﻪ ‪ :‬ﻫﺬﹶﺍ ُﻧ ُﺰﻟﹸﻬ ْﻢ َﻳ ْﻮ َﻡ ﺍﻟﺪﱢﻳﻦ ﻗﺎﻝ ‪َ :‬ﺟ َﻬﻨﱠ َﻢ َﻳ ْ‬
 ‫ﺕ َﺭﺑﱢ ﹸﻜ ْﻢ َﻭُﻳ ْﻨ ِﺬﺭُﻭَﻧ ﹸﻜ ْﻢ ِﻟﻘﹶﺎ َﺀ َﻳ ْﻮ ِﻣ ﹸﻜ ْﻢ‬
‫ﺖ ﹶﺃْﺑ ﻮَﺍُﺑﻬَﺎ َﻭ ﹶﻗﺎ ﹶﻝ ﹶﻟ ُﻬ ْﻢ َﺧ َﺰَﻧُﺘﻬَﺎ ﹶﺃﹶﻟ ْﻢ َﻳ ﹾﺄِﺗ ﹸﻜ ْﻢ ُﺭ ُﺳ ﹲﻞ ِﻣ ْﻨ ﹸﻜ ْﻢ َﻳ ْﺘﻠﹸﻮ ﹶﻥ َﻋ ﹶﻠ ْﻴ ﹸﻜ ْﻢ ﺁﻳَﺎ ِ‬
‫ﺤ ْ‬
‫ﻓﹸِﺘ َ‬
‫ﺏ ﻋَﻠﹶﻰ ﺍ ﹾﻟﻜﹶﺎ ِﻓﺮﹺﻳﻦ ﻓﺠﻌﻞ ﻟﻠﻨﱠﺎﺭ ﺧﺰﺍﺋﻦ ﻭﺟﻌﻞ ﳍﺎ ﺧﺰﻧﺔ ﻛﻤﺎ ﺟﻌﻞ ﰲ‬ ‫ﺖ ﹶﻛ ِﻠ َﻤﺔﹸ ﺍﻟ َﻌﺬﹶﺍ ﹺ‬ ‫ﻫﺬﹶﺍ ﻗﹶﺎﻟﹸﻮﺍ ﺑَﻠﹶﻰ ﻭَﻟ ِﻜ ْﻦ َﺣﻘﱠ ْ‬
‫ﺍﳉﻨﱠ ِﺔ ﺧﺰﺍﺋﻦ ﻭﺟﻌﻞ ﳍﺎ َﺧﺰَﻧﺔ ‪.‬‬
‫ﻚ‬
‫ﳋ َﺰﻧَﺔ ﰒﹼ ﻗﻴﻞ ﻟﻜﻞﱢ ﻟﺺﱟ ﰲ ﺍﻷﺭﺽ ﻭﻟﻜﻞﱢ ﺧﺎﺋﻦ ﰲ ﺍﻷﺭﺽ ‪ :‬ﺩﻭَﻧ َ‬ ‫ﺖ ﺃﺑﻮﺍُﺑﻬَﺎ ﻭُﻧﺤّﻲ ﻋﻨﻬﺎ ﺍ ﹶ‬
‫ﺤ ْ‬
‫ﻭﻟﻮ ﺃﻥﱠ ﺟﻬﻨﱠ َﻢ ﻓﹸﺘ َ‬
‫ﻼ ﹺﻡ‬
‫ﺖ ﻟﻜﹶﻠﻤَﺎ ﺩﻧﺎ ﻣﻨﻬﺎ ﻭﻗﺪ ﺟُﻌِﻞ ﳍﺎ ﺧﺰﺍﺋ ٌﻦ ﻭ َﺧﺰَﻧﺔ ﻭﺇﻧﱠﻤَﺎ ﻫﺬﺍ ﻋﻠﻰ ﻣﺜﺎ ﹺﻝ ﻣﺎ ﺫﻛﺮﻧَﺎ ﻭﻫﺬﺍ ﻛﺜﲑٌ ﰲ ﹶﻛ ﹶ‬ ‫ﺤ ْ‬
‫ﻓﻘﺪ ﹸﺃﺑﹺﻴ َ‬
‫ﺍﻟﻌَﺮَﺏ ‪.‬‬
‫ﻕ ﻫﺬﺍ ﺍﳉﻮﺍﺏ ﻛﻠﻬﺎ ﺣُﺠَﺞٌ ﻋﻠﻰ ﺍﳋﻮﺍﺭﺝ ﰲ ﺇﻧﻜﺎﺭﻫﻢ ﺍﳌ ْﻨﺰﹺﻟﺔ ﺑﲔ ﺍﳌﻨﺰﻟﺘﲔ ‪.‬‬ ‫ﺻ ْﺪ ﹺ‬‫ﻱ ﺍﻟﱵ ﺫﻛﺮﻧﺎ ﰲ ِ‬ ‫ﻭﺍﻵ ُ‬

‫ﺷﻌﺮ ﳋﻠﻒ ﺍﻷﲪﺮ ﰲ ﺍﳊﻴﺎﺕ ﻭﻗﺎﻝ ﺧَﻠﻒٌ ﺍﻷﲪ ُﺮ ﰲ ﺫﻛﺮ ﺍﳊﻴّﺎﺕ ‪ ) :‬ﻳﺮﻭﻥ ﺍﳌﻮﺕ ﺩﻭﱏ ﺃﻥ ﺭﺃﻭﱐ ** ﻭﺻ ﹲﻞ‬
‫ﺻﻔﹰﺎ ﻟﻨﺎﺑﻴﻪ ﺫﺑﺎﺏ ( ) ﻣﻦ ﺍﳌﺘﺤﺮﻣﺎﺕ ﺑﻜﻬﻒ ﻃﻮ ٍﺩ ** ﺣﺮﺍ ﹴﻡ ﻣﺎ ﻳﺮﺍﻡ ﻟﻪ ﺟﻨﺎﺏ ( ) ﺃﰉ ﺍﳊﺎﻭﻭﻥ ﺃﻥ ﻳﻄﺌﻮﺍ ﲪﺎﻩ‬
‫** ﻭﻻ ﺗﺴﺮﻯ ﺑﻌﻘﻮﺗﻪ ﺍﻟﺬﺋﺎﺏ ( ) ﺇﺫﺍ ﻣﺎ ﺍﺳﺘﺠﺮﺱ ﺍﻷﺻﻮﺍﺕ ﺃﺑﺪﻯ ** ﻟﺴﺎﻧﹰﺎ ﺩﻭﻧﻪ ﺍﳌﻮﺕ ﺍﻟﻀﺒﺎﺏ ( ) ﺇﺫﺍ ﻣﺎ‬
‫ﺍﻟﻠﻴﻞ ﺃﻟﺒﺴﺘﻪ ﺩﺣﺎﻩ ** ﺳﺮﻯ ﺃﺻﻤﻰ ﺗﺼﻴﺢ ﻟﻪ ﺍﻟﺸﻌﺎﺏ (‬

‫) ﺳﻘﻂ ‪ :‬ﺑﻴﺖ ﺍﻟﺸﻌﺮ ( ) ﺇﺫﺍ ﻣﺎ ﺍﻟﻠﻴﻞ ﺃﻟﺒﺴﻪ ﺩﺟﺎﻩ ** ﺳﺮﻯ ﺃﺻﻤﻰ ﺗﺼﻴﺢ ﻟﻪ ﺍﻟﺸﻌﺎﺏ (‬
‫ﺕ َﻋ ْﻦ ﺑَﻴْﺾ‬
‫ﳊﻴّﺎ ِ‬
‫ﻓﻘﻠﺖ ﳊﻴّﺎﻥ ﺑﻦ ﻋﺘﱯ ‪ِ :‬ﻟ َﻢ ﻗﺎﻝ ﻣﻮﺳﻰ ﺑ ُﻦ ﺟﺎﺑﺮ ﺍﳊﻨﻔﻲﱡ ‪ ) :‬ﹶﻃ َﺮ َﺩ ﺍﻷ ْﺭ ﻭَﻯ ﻓﻤﺎ ﺗﻘ َﺮﺑُﻪُ ** َﻭَﻧﻔﹶﻰ ﺍ ﹶ‬
‫ﺍﳊﺠﻠﹾﻪ ( ﻗﺎﻝ ‪ :‬ﻷﻥﱠ ﺍﻟﺬﱢﺋﺎﺏ ﺗﺄ ﹸﻛ ﹸﻞ ﺍﳊﻴّﺎﺕ ﻗﻠﺖ ‪ :‬ﻓﻠﻢ ﻗﺎﻝ ﺧﻠﻒٌ ﺍﻷﲪﺮ ‪ :‬ﻭﻻ ﺗﺴﺮﻱ ﺑﻌَﻘﻮﺗﻪ ﺍﻟﺬﺋﺎﺏ ﻗﺎﻝ ‪:‬‬
‫ﺱ ﻭﱂ ﻳﻘﹸﻞ ﺑﻌﻠﻢ ‪.‬‬
‫ﻷﻥﱠ ﺍﻟﺬﱢﺋﺎﺏ ﺗﺄﻛﹸﻞ ﺍﳊﻴّﺎﺕ ﻓﹶﻈﻨﻨﺖ ﺃﻧﱠﻪ َﺣ َﺪ َ‬

‫ﻣﻨﺎﻓﻀﺔ ﺷﻌﺮﻳﺔ ﻟﻠﺰﻳﺎﺩﻱ ﻭﳛﲕ ﺑﻦ ﺃﰊ ﺣﻔﺼﺔ‬

‫ﺻﻴْﺪﹰﺍ ﻭﻣﺎ ﻧﺎﻝ ﻣﻨﻪ ﺍﻟﺮﱢﻱﱠ ﻭﺍﻟﺸﱢﺒَﻌﺎ (‬ ‫ﺲ ** َ‬ ‫ﻭﻗﺎﻝ ﺍﻟﺰﱢﻳﺎﺩﻱﱡ ﰲ ﳛﲕ ﺑﻦ ﺃﰊ ﺣﻔﺼﺔ ‪ ) :‬ﺇﱐ ﻭﳛﲕ ﻭﻣﺎ ﻳﺒﻐﻲ ﻛﻤﻠَﺘ ِﻤ ﹴ‬
‫ﺏ ﺷﺎﹺﺑ ﹶﻜ ﹲﺔ **‬
‫ﺐ ﺗَﺮَﻯ ﰲ ﺭﺃﺳﻪ ﹶﻗﺰَﻋﺎ ( ) ﺍﻟﻠﱠ ْﻮ ﹸﻥ ﹶﺃ ْﺭَﺑﺪُ ﻭﺍﻷﻧﻴﺎ ُ‬ ‫ﺤ ﹴﺮ ﰲ ﻣﻘﺪﱠﻣ ِﻪ ** ِﻣ ﹾﺜﻞﹸ ﺍ ﹾﻟ َﻌﺴﻴ ﹺ‬
‫) ﺃﹶﻫْﻮَﻯ ﺇﱃ ﺑﺎﺏ ﺟُ ْ‬
‫ﳊ ْﻴ َﺪ ﻓﺎﻃﱠ ﹶﻠﻌَﺎ‬
‫ﺕ ﻭﺍﻟﻈﻠﻤﺎ ُﺀ ﻋﺎﻛﻔﺔﹲ ** َﺗﻌَﺮ َﺩ ﺍﻟﺴّ ْﻴ ﹺﻞ ﻻﻗﻰ ﺍ ﹶ‬ ‫ﻋُﺼْﻞﹲ ﺗَﺮَﻯ ﺍﻟﺴﱡﻢﱠ ﳚﺮﻱ ﺑﻴﻨﻬﺎ ِﻗ ﹶﻄﻌَﺎ ( ) َﻳﻬْﻮﻱ ﺇﱃ ﺍﻟﺼﱠ ْﻮ ِ‬
‫ﺲ ﻗﻠﻴ ﹴﻞ ﻓﺎﺳﺘﻘﻞﹼ ﻬﺑﺎ ** ﻣﻦ‬ ‫ﺖ ﺑ َﻮ ﹾﻛ ﹴ‬ ‫ﺖ ﻣﻨﻪ ﳐﻀﺒﺔ ** َﺑ ْﻴﻀَﺎ َﺀ ﻗﺪ ﺟﻠﻠﺖ ﺃﻧﻴﺎﻬﺑﺎ ﻗﺰﻋﺎ ( ) ﺑﹺﻴ َﻌ ْ‬ ‫ﻚ ﺁَﺑ ْ‬‫( ) ﻟﻮ ﻧَﺎ ﹶﻝ ﻛﻔﱠ َ‬
‫ﺤﻤَﻰ ِﻟ َﺮ ْﻳ َﺪ ْﻳ ِﻪ ﻗﺪ ﻏﺎﺩﺭﺗُﻪ ِﻗﻄﹶﻌﺎ (‬
‫ﺻ ﻮْﹶﻟَﺘﻪُ ** َﻳ ْ‬
‫ﺕ َ‬
‫ﺍ ﹸﳍﺰَﺍ ﹺﻝ ﺃﺑﻮﻫﺎ ﺑﻌﺪ ﻣﺎ ﺭﻛﻌﺎ ( ) ﻛﻢ ﺣﻴّ ٍﺔ ﺗﺮ َﻫﺐُ ﺍﳊﻴﱠﺎ ُ‬

‫ﻂ ﻣﻨﻬﻦﱠ ﺍﳉﻠﻮ ُﺩ ِﻟﻤَﺎ **‬ ‫) ﻳﻠ ﹶﻘ ْﻴ َﻦ َﺣﻴﱠ ﹶﺔ ﻗﻒﱟ ﺫﺍ ُﻣﺴَﺎ َﻭ َﺭٍﺓ ** ﻳُﺴْﻘﹶﻰ ﺑﻪ ﺍﻟ ِﻘ ْﺮﻥﹸ ﻣﻦ ﻛﺄﺱ ﺍﻟﺮﱠﺩﻯ ُﺟﺮَﻋﺎ ( ) ﺗﻜﺎﺩ ﺗﺴ ﹸﻘ ﹸ‬
‫ﺼ َﺪﻋَﺎ ( ﺷﻌﺮ ﰲ‬ ‫ﻀﺮَﺍ َﺀ ﺃﻳﺒﺴﻬﺎ ** ﺃﻭ ﻣﺲّ ﻣﻦ ﺣﺠﺮ ﺃﻭْﻫﺎﻩ ﻓﺎ ْﻧ َ‬
‫ﻳَﻌ ﹶﻠ ْﻤ َﻦ ﻣﻨﻪ ﺇﺫﺍ ﻋﺎَﻳﻨﱠﻪُ ﹶﻗ َﺰﻋَﺎ ( ) ﺃﺻﻢﱠ ﻣﺎ ﺷﻢﱠ ﻣﻦ َﺧ ْ‬
‫ﺶ ﺭﺍﺻ ٍﺪ ** ﻟﻠﺴﻔﺮ ﰲ ﺃﻋﻠﻰ ﺍﻟﺜﻨﻴﺎﺕ ( ) ﺃﺻﻢ ﺃﻋﻤﻰ ﻻ ﳚﻴﺐ‬ ‫ﺍﳊﻴﺎﺕ ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﻭﻛﻢ ﻃﻮﺕ ﻣﻦ ﺣﻨ ﹴ‬
‫ﺍﻟﺮﻗﻰ ** ﻳﻔﺘﺮ ﻋﻦ ﻋﺼ ﹴﻞ ﺣﺪﻳﺪﺍﺕ ( ) ﻣﻨﻬﺮﺕ ﺍﻟﺸﺪﻕ ﺭﻗﻮﺩ ﺍﻟﻀﺤﻰ ** ﺳﺎ ﹴﺭ ﻃﻤﻮ ﹴﺭ ﰲ ﺍﻟﺪﺟﻨﺎﺕ ( ) ﺫﻱ‬
‫ﻫﺎﻣ ٍﺔ ﺭﻗﻄﺎﺀ ﻣﻔﻄﻮﺣﺔ ** ﻣﻦ ﺍﻟﺪﻭﺍﻫﻲ ﺍﳉﺒﻠﻴﺎﺕ ( ) ﺻﻞ ﺻﻔﹰﺎ ﺗﻨﻄﻒ ﺃﻧﻴﺎﺑﻪ ** ﲰﺎﻡ ﺫﻳﻔﺎ ٍﻥ ﳎﲑﺍﺕ (‬
 ‫ﻕ ﺭﺣﻴﺒﺎﺕ ( ) ﻗﺪﻣﻦ ﻋﻦ ﺿﺮﺳﲔ ﻭﺍﺳﺘﺄﺧﺮﺍ ** ﺇﱃ ﲰﺎﺧﲔ‬ ‫ﻼ ﺇﱃ ** ﺭﺃﺱ ﻭﺃﺷﺪﺍ ﹴ‬‫) ﻣﻄﻠﻦ ﰲ ﺍﻟﻠﺤﻴﲔ ﻣﻄ ﹰ‬
‫ﻭﳍﻮﺍﺕ ( ) ﻳﺴﺒﺘﻪ ﺍﻟﺼﺒﺢ ﻭﻃﻮﺭﹰﺍ ﻟﻪ ** ﻧﻔﺦٌ ﻭﻧﻔﺚﹲ ﰲ ﺍﳌﻐﺎﺭﺍﺕ ( ﻗﺎﻝ ﺁﺧﺮ ﻭﻫﻮ ﺟﺎﻫﻠﻲﱞ ‪ ) :‬ﻻﻫﻢ ﺇﻥ ﻛﺎﻥ‬
‫ﺶ ﺃﻋﻤﻰ‬
‫ﺃﺑﻮ ﻋﻤﺮ ﹴﻭ ﻇﻠﻢ ** ﻭﺧﺎﻧﲏ ﰲ ﻋﻠﻤﻪ ﻭﻗﺪ ﻋﻠﻢ ( ) ﻓﺎﺑﻌﺚ ﻟﻪ ﰲ ﺑﻌﺾ ﺃﻋﺮﺍﺽ ﺍﻟﻠﻤﻢ ** ﳌﻴﻤ ﹰﺔ ﻣﻦ ﺣﻨ ﹴ‬
‫ﺃﺻﻢ ( ) ﺃﲰﺮ ﺯﺣﺎﻓﹰﺎ ﻣﻦ ﺍﻟﺮﻗﻂ ﺍﻟﻌﺮﻡ ** ﻗﺪ ﻋﺎﺵ ﺣﱴ ﻫﻮ ﻻ ﳝﺸﻲ ﺑﺪﻡ ( ) ﻓﻜﻠﻤﺎ ﺃﻗﺼﺪ ﻣﻨﻪ ﺍﳉﻮﻉ ﺷﻢ **‬
‫ﺣﱴ ﺇﺫﺍ ﺃﻣﺴﻰ ﺃﺑﻮ ﻋﻤﺮ ﹴﻭ ﻭﱂ ( ) ﳝﺲ ﻣﻨﻪ ﻣﻀﺾٌ ﻭﻻ ﺳﻘﻢ ** ﻗﺎﻡ ﻭﻭﺩ ﺑﻌﺪﻫﺎ ﺃﻥ ﱂ ﻳﻘﻢ (‬

‫ﺽ ﺃﺻﻢ ** ﻓﺨﺎﺿﻪ ﺑﲔ‬ ‫ﻑ ﺭﺍﻋﻪ ﻭﻻ ﳍﻢ ( ) ﺣﱴ ﺩﻧﺎ ﻣﻦ ﺭﺃﺱ ﻧﻀﻨﺎ ﹴ‬‫) ﻭﱂ ﻳﻘﻢ ﻹﺑ ﹴﻞ ﻭﻻ ﻏﻨﻢ ** ﻭﻻ ﳋﻮ ٍ‬
‫ﺏ ﺃﺧﺮﺟﻪ ﻣﻦ ﺟﻮﻑ ﻛﻢ ** ﻛﺄﻥ ﻭﺧﺰ ﻧﺎﺑﻪ ﺇﺫﺍ ﺍﻧﺘﻈﻢ ( ﻭﳐﺎﻟﺐ ﺍﻷﺳﺪ ﻭﺃﺷﺒﺎ ِﻩ‬
‫ﺍﻟﺸﺮﺍﻙ ﻭﺍﻟﻘﺪﻡ ( ) ﲟﺬﺭ ﹴ‬
‫ﺖ ﰲ ﺃﻛﻤﺎﻡ ﳍﺎ ﻭﻫﻮ‬ ‫ﺐ ﻭﺩﺧﹶﻠ ْ‬ ‫ﻒ ﺇﺫﺍ ﻭﻃﺌﺖ ﻋﻠﻰ ﺑُﻄﻮ ِﻥ ﺃﻛﹸﻔﻬﺎ ﺗﺮﻓﹼﻌﺖ ﺍﳌﺨﺎﻟ ُ‬ ‫ﺍﻷﺳﺪ ﻣﻦ ﺍﻟﺴﱢﺒﺎﻉ ﺗﻜﻮﻥ ﰲ ﻏﹸﻠﹸ ٍ‬
‫ﺲ ( ﻭﻛﺬﻟﻚ ﺃﻧﻴﺎﺏ ﺍﻷﻓﺎﻋﻲ ﻫﻲ ﻣﺎ‬ ‫ﺠ ﹴﻦ ﻛﺎﶈﺎ ﹺﺟ ﹺﻦ ﰲ ﻓﺘﻮﺥ ** َﻳﻘِﻴﻬﺎ ِﻗﻀﱠ ﹶﺔ ﺍﻷﺭْﺽ ﺍﻟﺪﱠﺧﻴ ُ‬ ‫ﻗﻮ ﹸﻝ ﺃﰊ ُﺯَﺑﻴْﺪ ‪ ) :‬ﲝُ ْ‬
‫ﻑ ِﻛﻢّْ (‬
‫ﺏ ﺃﺧ َﺮ َﺟﻪُ ﻣﻦ َﺟ ْﻮ ِ‬
‫ﲔ ﺍﻟﺸﱢﺮَﺍ ِﻙ ﻭﺍﻟ ﹶﻘ َﺪ ْﻡ ** ﹺﺑ ِﻤ ﹾﺬ َﺭ ﹴ‬
‫ﺿﻪُ َﺑ َ‬
‫ﱂ ﺗﻌﺾﱠ ﻓﹶﻤﺼُﻮَﻧ ﹲﺔ ﰲ ﺃﻛﻤﺎﻡ ﺃﻻ ﺗﺮﺍﻩ ﻳﻘﻮﻝ ‪ ) :‬ﹶﻓﺨَﺎ َ‬

‫ﲑ ﺍﻟﺼﱠ ﹾﻘ ﹺﺮ ** ﻣﻮﻟﺪﻩ ﻛﻤﻮِﻟ ِﺪ ﺍﺑﻦ ﺍﻟﺪّ ْﻫ ﹺﺮ ( ) ﻛﺎﻧﺎ‬

‫ﺖ ﻧﻀﻨﺎﺿﹰﺎ ﻛِﺜ َ‬ ‫ﺭﺟﺰ ﻭﺷﻌﺮ ﰲ ﻟﻌﺎﺏ ﺍﳊﻴﺔ ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﺃﻧﻌ َ‬
‫ﺕ‬
‫ﻒ ﻭﻗﺪ ﹶﺃ ْﺳ َﻬ ْﺮ َ‬
‫ﺨ ﹺﺮ ﻭﻗﺎﻝ ‪ ) :‬ﻭﻛﻴ َ‬‫ﺻْ‬‫ﲨﻴﻌﹰﺎ ُﻭِﻟﺪَﺍ ﰲ َﺷ ْﻬ ﹺﺮ ** ﻳﻈ ﱡﻞ ﰲ َﻣ ْﺮﺃﹰﻯ َﺑﻌِﻴ ِﺪ ﺍﻟ ﹶﻘ ْﻌ ﹺﺮ ( َﺑْﻴ َﻦ ﺣ ﻮَﺍﻓِﻲ َﺳ ِﺪ ﹴﺭ ﻭ َ‬
‫َﻋ ْﻴﻨَﻚ ﺗﺒﺘﻐﻲ ** ِﻋﻨَﺎﺩﹰﺍ ِﻟﻨَﺎَﺑ ْﻲ َﺣﻴٍّﺔ ﻗﺪ ﺗَﺮﺑﱠﺪﺍ ( ) ﻣﻦ ﺍﻟﺼﱡﻢﱢ ﻳﻜﻔﻲ ﻣﺮﱠﺓﹲ ﻣﻦ ﹸﻟﻌَﺎﹺﺑ ِﻪ ** ﻭﻣﺎ ﻋَﺎﺩ ﺇﻻﱠ ﻛﺎ ﹶﻥ ﰲ ﺍ ﹾﻟ َﻌ ْﻮ ِﺩ‬
‫ﹶﺃ ْﺣ َﻤﺪَﺍ ( ﺷﻌﺮ ﳋﻠﻒ ﰲ ﺍﻷﻓﻌﻰ ﻭﻗﺎﻝ ﺧﻠﻒٌ ﺍﻷﲪﺮ ﻭﻫﻲ ﳐﻠﻮﻃﺔﹲ ﻓﻴﻬﺎ ﺷﻲﺀ ﻭﻟﻪ ﺷﻲﺀ ﻣﻦ ﺍﻟﻐﱪﺓ‬

‫ﺖ ﺃﻥﹼ ﻭﺻﻒ َﻋْﻴ َﻦ ﺍﻷﻓﻌﻰ ﻋﻠﻰ ﻣﻌﺮﻓ ٍﺔ ﻭﺍﺧﺘﺒﺎﺭ ﻏﲑَﻩ ﻭﻫﻮ ﻗﻮﻟﹸﻪ ‪ ) ( :‬ﺃﻓﻌَﻰ ﺭَﺧُﻮﻑ ﺍﻟﻌﲔ ِﻣ ﹾﻄﺮَﺍﻕ‬
‫ﻭﻣﺎ ﻋﻠﻤ ُ‬
‫ﻕ ﻣﻦ ﻏﲑ ﺣﺴ ْﺮ (‬ ‫ﺼ ْﺮ ﻃﻮﻳﻠﺔ ** ﺍﻹﻃﺮﺍ ﹺ‬
‫ﺻﻞﹼ ﺻَﻔﹰﺎ ﻣﺎ ﻳﻨﻄﻮﻱ ﻣﻦ ﺍﻟ ِﻘ َ‬
‫ﱪ( ) ِ‬ ‫ﺍﻟﺒُﻜ ْﺮ ** ﺩﺍﻫﻴﺔ ﻗﺪ ﺻﻐﺮﺕ ﻣﻦ ﺍﻟﻜ ْ‬
‫ﲔ ﺣﻮﻻﺀ ﺍﻟﻨﻈ ْﺮ ** ﺟﺎ َﺀ ﻬﺑﺎ‬
‫ﺖ ﻟﻪ ﺍﻟ َﻌﻴْﻨﺎ ِﻥ ﻃﹸﻮ ﹰﻻ ﰲ َﺷَﺘ ْﺮ ( ) ﻣﻬﺮﻭﺗﺔ ﺍﻟﺸﺪﹶﻗ ﹺ‬
‫ﺖ ﹺﺑ ِﻪ ﺍﻟ ِﻔ ﹶﻜ ْﺮ ** ُﺷﻘﱠ ْ‬
‫) ﻛﹶﺄﻧﱠﻤﺎ ﹶﻗ ْﺪ ﺫﻫَﺒ ْ‬
‫ﺍﻟﻄﱡﻮﻓﺎﻥ ﺃﻳﺎ َﻡ َﺯ َﺧ ْﺮ ( ﺃﺣﺎﺩﻳﺚ ﰲ ﺍﻟﻮﺯﻍ ﻫﺸﺎﻡ ﺑﻦ ﻋﺮﻭﺓ ﻗﺎﻝ ‪ :‬ﺃﺧﱪﱐ ﺃﰊ ﺃﻥﱠ ﻋﺎﺋﺸﺔ ﺃﻡﱠ ﺍﳌﺆﻣﻨﲔ ﺭﺿﻲ ﺍﻟﻠﹼﻪ‬
‫ﺖ َﺗ ﹾﻘﺘُ ﹸﻞ ﺍﻷ ْﻭﺯَﺍﻍ ﳛﲕ ﺑﻦ ﺃﰊ ﺃﹸﻧَﻴﺴﺔ ﻋﻦ ﺍﻟﺰﱡﻫﺮﻱ ﻋﻦ ﻋﺮﻭﺓ ﻋﻦ ﻋﺎﺋﺸﺔ‬ ‫ﻋﻨﻬﺎ ﻛﺎَﻧ ْ‬

‫ﺖ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ ﻟﻠﻮﺯﻍ ‪ :‬ﻓﻮﻳﺴِﻖ ‪.‬‬ ‫ﻗﺎﻟﺖ ‪ :‬ﲰﻌ ُ‬
‫ﲰ ْﻊ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃ َﻣ َﺮ ﺑﻘﺘﻠﻪ ‪.‬‬
‫ﻗﺎﻟﺖ ‪ :‬ﻭﱂ ﺃ َ‬
‫ﻗﺎﻝ ‪ :‬ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﺎ ‪ :‬ﲰﻌﺖ ﺳﻌﺪﹰﺍ ﻳﻘﻮﻝ ‪ :‬ﺃﻣ َﺮ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻘﺘﻠﻪ ‪.‬‬
‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺯﻳﺎﺩ ﻗﺎﻝ ‪ :‬ﺃﺧﱪﱐ ﻫﺸﺎﻡٌ ﻋﻦ ﻋﺮﻭﺓ ﻋﻦ ﻋﺎﺋﺸﺔ ﺃﻥﱠ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‬
‫ﱄ ﻋﻦ ﻣُﻌﺎﺫ ﻋﻦ ﻋﺎﺋﺸﺔ ﻗﺎﻟﺖ ‪ :‬ﺩﺧ ﹶﻞ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻲﱠ‬ ‫ﻟﻠ َﻮﺯَﻍ ‪ :‬ﺍﻟﻔﹸﻮﻳﺴﻖ ﺃﺑﻮ ﺑﻜﺮ ﺍﳍﺬ ﱡ‬
‫ﻍ ﰲ ﺑﻴﱵ ﻗﺎﻝ ‪ :‬ﺇﻥ ﺗﻔﻌﻠﻲ ﻓﺈﻥﹼ‬ ‫ﻭﰲ ﻳﺪﻱ ﻋُﻜﱠﺎﺯٌ ﻓﻴﻪ ُﺯﺝﱞ ﻓﻘﺎﻝ ‪ :‬ﻳﺎ ﻋﺎﺋﺸﺔ ﻣَﺎ ﺗَﺼﻨﻌِﲔ ﻬﺑﺬﺍ ﻗﻠﺖ ‪ :‬ﺃﻗُﺘ ﹸﻞ ﺑﻪ ﺍﻟ َﻮ َﺯ ﹶ‬
‫ﺦ ﻋﻠﻴﻪ‬
‫ﺍﻟﺪﱠﻭَﺍ ﺏﱠ ﻛﻠﻬﺎ ﺣﲔ ﺃﻟﻘﻲ ﺇﺑﺮﺍﻫﻴ ُﻢ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺍﻟﻨﱠﺎﺭ ﻛﺎﻧﺖ ﺗُﻄﻔﺊ ﻋﻨﻪ ﻭﺇﻥﹼ ﻫﺬﺍ ﻛﺎ ﹶﻥ ﻳﻨﻔ ُ‬
‫ﺼﻢّ ﻭَﺑﺮﹺﺹ ‪.‬‬
‫ﹶﻓ َ‬
‫ﺖ ﻧﺎﻃﻘ ﹰﺔ ﺗﺄ ﻭﱡﻝ ﺁﻳﺎﺕ ﻣﻦ‬
‫ﺏ ﺍﳉﻬﺎﻻﺕ َﻭ َﻣ ْﻦ َﺯ َﻋ َﻢ ﺃﻥﹼ ﺍﻷﺷﻴﺎﺀَ ﻛﻠﻬﺎ ﻛﺎﻧ ْ‬
‫ﻭﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚﹸ ﻛﻠﻬﺎ ﳛﺘﺞﱡ ﻬﺑﺎ ﺃﺻﺤﺎ ُ‬
 ‫ﰲ‬
‫ﺍﻟﻜﺘﺎﺏ ﻭﺗﺄ ﻭّﻟﻮﺍ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪َ :‬ﻭﻣَﺎ ِﻣ ْﻦ ﺩَﺍﺑﱠ ٍﺔ ﰲ ﺍﻷﺭْﺽ ﻭ ﹶﻻ ﻃﹶﺎﺋ ﹴﺮ َﻳﻄِﲑ ﺑﹺﺠﻨَﺎ َﺣﻴﹺﻪ ﺇﻻﱠ ﺃﹸﻣَﻢٌ ﹶﺃ ْﻣﺜﹶﺎﹸﻟﻜﹸﻢ ﻣَﺎ ﹶﻓﺮﱠ ﹾﻃﻨَﺎ ﹺ‬
‫ﺏ ِﻣ ْﻦ ﺷَﻲ ٍﺀ‬
‫ﺍ ﹾﻟﻜِﺘﺎ ﹺ‬

‫ﺤ ِﻤ ﹾﻠﻨَﻬﺎ ﻭﺃ ْﺷ ﹶﻔ ﹾﻘ َﻦ‬
‫ﺽ ﻭَﺍﳉﺒَﺎ ﹺﻝ ﻓﹶﺄَﺑْﻴ َﻦ ﺃ ﹾﻥ َﻳ ْ‬
‫ﺕ ﻭَﺍ َﻷ ْﺭ ﹺ‬
‫ﺿﻨَﺎ ﺍﻷﻣَﺎَﻧﹶﺔ َﻋﻠﹶﻰ ﺍﻟﺴﱠﻤﻮَﺍ ِ‬
‫ﻭﻗﺎﻟﻮﺍ ‪ :‬ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞﱠ ‪ :‬ﺇﻧﱠﺎ َﻋ َﺮ ْ‬
‫ﳊﺠَﺎ َﺭ ِﺓ‬
‫ِﻣﻨْﻬﺎ َﻭ َﺣ َﻤ ﹶﻠﻬَﺎ ﺍﻹ ْﻧﺴَﺎ ﹸﻥ ﺇﻧﱠ ُﻪ ﻛﺎ ﹶﻥ ﹶﻇﻠﹸﻮﻣﹰﺎ َﺟﻬُﻮ ﹰﻻ ﻭﻗﺎﻝ ﺗﻌﺎﱃ ‪ :‬ﻳَﺎ ﹺﺟﺒَﺎ ﹸﻝ ﹶﺃﻭّﰊ َﻣ َﻌﻪُ ﻭَﺍﻟﻄﱠ ْﻴ َﺮ ﻭﻗﺎﻝ ‪ :‬ﻭَﺇﻥﱠ ِﻣ َﻦ ﺍ ِ‬
‫ﺨﺮُﺝُ ِﻣ ْﻨﻪُ ﺍﳌﹶﺎ ُﺀ ﻭَﺇﻥﱠ ِﻣﻨْﻬﺎ ﻟﹶﻤﺎ َﻳ ْﻬﹺﺒﻂﹸ ِﻣ ْﻦ ﺧَﺸ ْﻴ ِﺔ ﺍﻟﻠﹼ ِﻪ ‪.‬‬
‫ﻟﹶﻤﺎ َﻳﺘَﻔﺠﺮُ ِﻣ ْﻨﻪُ ﺍﻷ ْﻧﻬَﺎ ُﺭ ﻭَﺇﻥﱠ ﻣِﻨﻬﺎ ﻟﹶﻤﺎ ﻳﺸﱠﻘﹼ ُﻖ ﹶﻓَﻴ ْ‬
‫ﺏ(‬ ‫ﻂ ﻭﻣﻦ ﹶﻟﻒﱠ ﹶﻟﻔﹼﻪُ ﻣﻦ ﺃﺻﺤﺎ ﹺ‬ ‫ﻓﺬﻫﺒﺖ ﺍﳉﻬﻤﻴﺔ َﻭ َﻣ ْﻦ ﹶﺃ ْﻧ ﹶﻜ َﺮ ﺇﳚﺎﺩ ﺍﻟﻄﹼﺒﺎﺋﻊ ﻣﺬﻫﺒﹰﺎ ﻭﺫﻫﺐ ﺍﺑ ُﻦ ﺣﺎِﺋ ٍ‬
‫ﺚ ﻭﻇﺎﻫ ﹺﺮ ﺍﻷﺷﻌَﺎﺭ ﻭﺯﻋﻤﻮﺍ ﺃﻥﹼ ﺍﳊﺠﺎﺭﺓ‬ ‫ﺕ ﻣﺬﻫﺒﹰﺎ ﻭﺫﻫﺐ ﻧﺎﺱٌُ ﻣﻦ ﻏﲑ ﺍﳌﺘﻜﻠﻤﲔ ﻭﺍﺗّﺒﻌﻮﺍ ﻇﺎﻫ َﺮ ﺍﳊﺪﻳ ِ‬ ‫ﺍﳉﻬﺎﻻ ِ‬
‫ﺖ ﻋﻠﻴﻪ ‪.‬‬‫ﻛﺎﻧﺖ ﺗ ْﻌ ِﻘﻞﹸ ﻭَﺗْﻨﻄِﻖ ﻭﺇﻧَﻤﺎ ﺳُﻠﺒﺖ ﺍﳌْﻨﻄِﻖ ﻓﻘﻂ ﻓﺄﻣﱠﺎ ﺍﻟﻄﲑ ﻭﺍﻟﺴﱢﺒﺎﻉ ﻓﻌﻠﻰ ﻣﺎ ﻛﺎَﻧ ْ‬
‫ﳊﺪَﺃﺓ ﻭﺍﻟﻐﺮﺍﺏ ﻭﺍﻟ ﻮَﺯَﻍ ﻭﺍﻟﻜﻠﺐ‬
‫ﻉ ﻣﻄﻴﻌﺎﺕٌ ﻭﻣُﺜﺎﺑﺎﺕ ﻭﺍﻟﻌﻘﺮﺏ ﻭﺍﳊﻴﱠ ﹸﺔ ﻭﺍ ِ‬
‫ﻗﺎﻟﻮﺍ ‪ :‬ﻭﺍﻟ ﻮَﻃﻮﺍﻁ ﻭﺍﻟﺼﱡﺮﺩ ﻭﺍﻟﻀﻔﺪ ُ‬
‫ﻭ ﺃﺷﺒﺎُﻩ ﺫﻟﻚ ﻋﺎﺻﻴﺎ ﺕٌ ﻣﻌﺎﻗﹶﺒﺎﺕ ‪.‬‬

‫ﻀﺮﹺﻡ ﺍﻟﻨﱠﺎﺭ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ ﺃﻫﻲ‬

‫ﻭﱂ ﺃﻗﻒ ﻋﻠﻰ ﻭﺍﺣ ٍﺪ ﻣﻨﻬﻢ ﻓﺄﻗﻮﻝ ﻟﻪ ‪ :‬ﺇﻥﱠ ﺍﻟﻮﺯَﻏﹶﺔ ﺍﻟﱵ ﺗﻘﺘﻠﻬﺎ ﻋﻠﻰ ﺃﻧﱠﻬﺎ ﻛﺎﻧﺖ ُﺗ ْ‬
‫ﻫﺬﻩ ﺃﻡ ﻫﻲ ﻣِﻦ ﺃﻭﻻﺩِﻫﺎ ﻓﻤﺄﺧﻮﺫﺓ ﻫ َﻲ ﺑﺬﹶﻧﺐ ﻏﲑﻫﺎ ﺃﻡ ﺗﺰﻋﻢ ﺃﻧﱠ ُﻪ ﰲ ﺍﳌﻌﻠﻮﻡ ﺃ ﹾﻥ ﻭﻟﻴﺲ ﻫﺆﻻﺀ ِﻣﻤﱠ ْﻦ ﻳَﻔ َﻬﻢُ ﺗﺄﻭﻳ ﹶﻞ‬
‫ﺏ ﻣﻨﻬﺎ ﻳﻘﺎﻝ ﺇﻥﱠ ﺫﻟﻚ‬ ‫ﺏ ﻣﻨﻬﺎ ﻳﻜﻮﻥ ﻣﺘﺄ ﻭﱠ ﹰﻻ ﻭﺃﻱﱠ ﺿﺮ ﹴ‬ ‫ﺍﻷﺣﺎﺩﻳﺚ ﻭﺃﻱﱠ ﺿﺮﺏ ﻣﻨﻬﺎ ﻳﻜﻮﻥ ﻣﺮﺩﻭﺩﹰﺍ ﻭﺃﻱﱠ ﺿﺮ ﹴ‬
‫ﺾ ﺍﻟﻘﺒﺎﺋﻞ ‪.‬‬
‫ﺇﻧﱠﻤﺎ ﻫﻮ ﺣﻜﺎﻳﺔﹲ ﻋﻦ َﺑ ْﻌ ﹺ‬
‫ﺖ ﻭﻟﻮﻻ ﺍﳌﻌﺘﺰﻟﺔ ﳍﻠﻚ ﺍﳌﺘﻜﻠﻤﻮﻥ ‪.‬‬ ‫ﺖ ﻭﺍﺳُﺘﺮﹺﻗ ْ‬ ‫ﻭﻟﺬﻟﻚ ﺃﻗﻮ ﹸﻝ ‪ :‬ﻟﻮ ﹶﻻ ﻣﻜﺎ ﹸﻥ ﺍﳌﺘﻜﻠﻤﲔ ﳍﻠﻜﺖ ﺍﻟﻌﻮﺍﻡﱡ ﻭﺍﺧﺘُ ِﻄ ﹶﻔ ْ‬
‫ﺚ ﻋﻦ ﻧﺎﻓﻊ ﺃﻥﹼ ﺍﺑﻦ ﻋﻤ َﺮ ﻛﺎﻥ ﻳﻘُﺘ ﹸﻞ ﺍﻟﻮﺯَﻍ ﰲ ﺑﻴﺘﻪ ﻭﻳﻘﻮﻝ‬ ‫ﺨ ِﻤﻲﱢ ﻋﻦ ﻟﻴ ٍ‬ ‫ﺃﺣﺎﺩﻳﺚ ﰲ ﻗﺘﻞ ﺍﻟﻮﺯﻉ ﺷﺮﻳ ﻚٌ ﻋﻦ ﺍﻟﺘﱠ َ‬
‫ﻫﻮ ﺷﻴﻄﺎﻥ ‪.‬‬
‫ﺵ ﺍﻷﺭﺽ ﺇﻻﱠ ﻛﺎﻥ ﻳُﻄﻔ ﹸﺊ ﺍﻟﻨّﺎﺭ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ‬ ‫ﻫﺸﺎﻡ ﺑ ُﻦ ﺣﺴﱠﺎﻥ ﻋﻦ ﺧﺎﻟﺪ ﺍﻟﺮﱠﺑﻌﻲﱢ ﻗﺎﻝ ‪ :‬ﱂ ﻳﻜﻦ ﺷﻲﺀٌُ ﻣﻦ ﺧَﺸﺎ ﹺ‬
‫ﺇﻻﹼ ﺍﻟ ﻮَﺯَﻍ ﻓﺈﻧﱠ ُﻪ ﻛﺎﻥ ﻳﻨﻔﺦ ﻋﻠﻴﻪ ‪.‬‬
‫ﻍ ﻛﺎﻧﺖ ﻳﻮ َﻡ ُﺣﺮﹺﻕ ﺑﻴﺖ ﺍ ﹶﳌ ﹾﻘﺪِﺱ ﺗﻨﻔﹸﺨُﻪ‬
‫ﺣﻨﻈﻠﺔ ﺑﻦ ﺃﰊ ﺳﻔﻴﺎﻥ ﻗﺎﻝ ‪ :‬ﲰﻌﺖ ﺍﻟﻘﺎﺳ َﻢ ﺑ َﻦ ﳏﻤﱠﺪ ﻳﻘﻮﻝ ﺇﻥﱠ ﺍﻷﻭﺍﺯ ﹶ‬
‫ﻁ ﺑﺄﺟﹺﻨﺤَﺘﻬﺎ ‪.‬‬
‫ﻭﺍﻟﻮﻃﺎﻭ ﹶ‬
‫ﻚ ﺍﻟﺸﻴﻄﺎﻥ ‪.‬‬
‫ﺱ ﻗﺎﻝ ‪ :‬ﺍﻟ ﻮَﺯَﻍ َﺷﺮﹺﻳ ُ‬
‫ﺷﺮﻳﻚٌ ﻋﻦ ﺍﻟﻨﱠﺨَﻌﻲّ ﻋﻦ ﺟﺎﺑ ﹴﺮ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎ ﹴ‬

‫ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻮﺍﺳﻄﻲّ ﻗﺎﻝ ‪ :‬ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﻫﺎﺷﻢ ﻗﺎﻝ ‪َ :‬ﻣ ْﻦ ﹶﻗَﺘ ﹶﻞ ﻭﺯﻏ ﹰﺔ ﺣﻂﱠ ﺍﷲ ﻋﻨﻪ ﺳَﺒﻌﲔ ﺧَﻄﻴﺌ ﹰﺔ ﻭﻣﻦ ﻗﺘﻞ ﺳﺒﻌﹰﺎ‬
‫ﻛﺎﻥ ﹶﻛ ِﻌ ْﺘ ﹺﻖ ﺭﻗﹶﺒﺔ ‪.‬‬
‫ﻫﺸﺎ ُﻡ ﺑﻦ ﺣﺴّﺎﻥ ﻋﻦ ﻭﺍﺻﻞ ﻣﻮﱃ ﺃﰊ ﻋﻴﻴﻨﺔ ﻋﻦ ﻋﻘﻴﻞ ﻋﻦ ﳛﲕ ﺑﻦ ﻳﻌﻤﺮ ﻗﺎﻝ ‪َ :‬ﻷ ﹾﻥ ﺃﻗﺘُ ﹶﻞ ﻣﺎﹶﺋ ﹰﺔ ﻣﻦ ﺍﻟ ﻮَﺯﻍ ﺃﺣﺐﱡ‬
‫ﺇﱄﱠ ﻣﻦ ﺃ ﹾﻥ ﺃﻋِﺘ َﻖ ﻣﺎﹶﺋ ﹶﺔ ﺭﻗﺒﺔ ‪.‬‬
‫ﺚ ﻟﻴﺲ ﻣﻦ ﺷﻜﻞ ﺍﻷ ﻭّﻝ ﻷﻥﹼ ﳛﲕ ﺑ َﻦ ﻳﻌﻤﺮ ﱂ ﻳﺰﻋ ْﻢ ﺃﻧّ ُﻪ ﻳﻘﺘﻠﻪ ﻟﻜﻔﺮﻩ ﺃﻭ ﻟﻜﻔﺮ ﺃﺑﻴﻪ ﻭﻟﻜﻨﻬﺎ ﺩﺍﺑّﹲﺔ‬ ‫ﻭﻫﺬﺍ ﺍﳊﺪﻳ ﹸ‬
 ‫ﻕ ﻭﺍﻟﻠﱠﱭ ﹸﺛﻢﱠ (‬
‫ﺖ ﹺﺑ َﻌﻀﱠﺘﻬﺎ ﻭﺗﻜﺮَﻉ ﰲ ﺍﳌ َﺮ ﹺ‬
‫ﺕ ﻭُﺗﺰَﺍﻗﱡﻬﺎ ﻭﺗﻘﺎﺭﺑُﻬﺎ ﻭﺭﺑﱠﻤﺎ ﻗﺘﹶﻠ ْ‬
‫ﺗُﻄﺎﻋ ُﻢ ﺍﳊﻴﱠﺎ ِ‬
‫ﺏ‪.‬‬
‫ﺕ ﻭﺍﻟﻌﻘﺎﺭ ﹺ‬
‫ﳊﻴّﺎ ِ‬
‫ﺱ ﺑﺬﻟﻚ ﻣﻜﺮﻭﻩٌ ﻛﺒﲑٌ ﻣﻦ ﺣﻴﺚ ﻻ ﻳﻌﻠﻤﻮﻥ ﻭﻗْﺘﻠﹸﻪ ﰲ ﺳﺒﻴﻞ ﹶﻗ ْﺘ ﹺﻞ ﺍ ﹶ‬ ‫ﲤﺠﱡﻪ ﰲ ﺍﻹﻧﺎﺀ ﻓﻴﻨﺎﻝﹸ ﺍﻟﻨﱠﺎ َ‬
‫ﺠ ﹺﻦ ﻳﻌﻤﻠﻮﻥ ﻣﻨﻬﺎ ﲰﻮﻣﹰﺎ ﺃﻧ ﹶﻔ ﹶﺬ ﻣﻦ ﺳﻢﱢ ﺍﻟﺒﹺﻴﺶ ﻭﻣﻦ ﺭﻳﻖ‬ ‫ﺻﻨﻊ ﺍﻟﺴﻢ ﻣﻦ ﺍﻷﻭﺯﺍﻍ ﻭﺃﻫ ﹸﻞ ﺍﻟﺴﱢ ْ‬

‫ﻍ ﻗﺎﺭﻭﺭﹰﺓ ﰒﱠ ﻳﺼﺒﱡﻮﻥ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺰﱠﻳﺖ ﻣﺎ ﻳﻐﻤﺮُﻫﺎ ﻭﻳﻀﻌﻮﻬﻧﺎ ﰲ ﺍﻟﺸﱠﻤ ﹺ‬

‫ﺲ‬ ‫ﺍﻷﻓﺎﻋﻲ ﻭﺫﻟﻚ ﺃﻧﱠﻬﻢ ﻳُﺪﺧِﻠﻮﻥ ﺍﻟﻮ َﺯ ﹶ‬
‫ﺢ ﺍﻟﺴﱠﺠﹺﲔ ﻣﻨﻪ ﻋﻠﻰ ﺭﻏﻴﻒ َﻣﺴْﺤ ﹰﺔ ﻳﺴﲑﹰﺓ ﻓﺄ ﹶﻛ ﹶﻞ‬ ‫ﺴَ‬ ‫ﲑ ﺷﻴﺌﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻓﺈ ﹾﻥ ﻣ َ‬
‫ﺃﺭﺑﻌﲔ ﻳﻮﻣﹰﺎ ﺣﺘﱠﻰ ﲣﺘﻠﻂ ﺑﺎﻟﺰﱠﻳﺖ ﻭﺗﺼ َ‬
‫ﺐ ﺍﻷﺑﻮﺍﺏ ‪.‬‬ ‫ﺲ ﻣﺎﺗُﻮﺍ ﻭﻻ ﺃﺩﺭﻱ ِﻟ َﻢ ﺗ َﻮﺧّ ﻮْﺍ ﻣﻦ ﻣﻮﺍﺿﻊ ﺍﻟﺪﱠ ﹾﻓ ﹺﻦ َﻋَﺘ َ‬‫ﻣﻨﻪ ﻋﺸﺮ ﹸﺓ ﺃﻧﻔ ﹴ‬
‫ﺣﺪﻳﺚ ﻓﻴﻪ ﻧﺼﺎﺋﺢ ﳛﲕ ﺑﻦ ﺃﰊ ﺃﹸﻧَﻴﺴﺔ ﻋﻦ ﺃﰊ ﺍﻟﺰﱡﺑﲑ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﻗﺎﻝ ‪ :‬ﹶﺃ َﻣ َﺮﻧَﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﻟﻠﹼﻪ‬
‫ﻒ ﺃﺑﻮﺍﺑﻨﺎ ﻭﺃ ﹾﻥ ﳔﻤﱢﺮ ﺁﻧﻴﺘﻨﺎ ﻭﺃ ﹾﻥ ﻧﻮﻛﻲ ﺃﺳِﻘَﻴﺘَﻨﺎ ﻭﺃ ﹾﻥ ﻧُﻄﻔ ﹶﺊ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺄ ْﺭَﺑ ﹴﻊ ﻭﻧَﻬﺎﻧﺎ ﻋﻦ ﺃﺭﺑﻊ ﺃ َﻣﺮَﻧﺎ ﺃﹶﻥ ﻧُﺠﻴ َ‬
‫ﺸﻔﹾﻪ ﻭﺳﻘﺎ ًﺀ ﻣُﻮﻛﹰﻰ ﱂ ﳛﻠﹼﻪ ﻭﺇﻥﱠ ﺍﻟﻔﹸﻮﻳﺴﻘﹶﺔ‬ ‫ﺳُﺮُﺟَﻨﺎ ﻓﺈﻥﱠ ﺍﻟﺸﱠﻴﻄﺎ ﹶﻥ ﺇﺫﺍ ﻭﺟﺪ ﺑﺎﺑﹰﺎ ﻣُﺠَﺎﻓﹰﺎ ﱂ ﻳﻔﺘﺤْﻪ ﻭﺇﻧﺎ ًﺀ ﳐﻤﱠﺮﹰﺍ ﱂ ﻳﻜ ِ‬
‫ﺗﺄﰐ ﺍﳌﺼﺒﺎﺡ ﻓﹶﺘُﻀْﺮﹺﻣُﻪ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻭﻬﻧﺎﻧﺎ ﻋﻦ ﺃﺭﺑﻊ ‪ :‬ﻬﻧﺎﻧﺎ ﻋﻦ ﺍﺷﺘﻤﺎﻝ ﺍﻟﺼﱠﻤﱠﺎﺀ ﻭﺃ ﹾﻥ ﳝﺸ َﻲ ﺃﺣﺪُﻧﺎ ﰲ ﺍﻟﻨﱠ ْﻌ ﹺﻞ‬

‫ﺏ ﺍﻟﻮﺍ ِﺣ ِﺪ ﻟﻴﺲ ﻋﻠﻴﻪ ﻏﲑﻩ ﻭﺃ ﹾﻥ ﻳﺴﺘﻠﻘﻲ ﺃﺣﺪُﻧﺎ ﻋﻠﻰ‬

‫ﺤَﺘﹺﺒ َﻲ ﺍﻟﺮﱠ ُﺟ ﹸﻞ ِﻣﻨﱠﺎ ﰲ ﺍﻟﺜﱠﻮ ﹺ‬
‫ﳋﻒﱢ ﺍﻟﻮﺍﺣﺪ ﻭﺃ ﹾﻥ َﻳ ْ‬
‫ﺍﻟﻮﺍﺣﺪﺓ ﺃﻭ ﺍ ﹸ‬
‫ﻇﻬﺮﻩ ﻭﻳﺮ ﹶﻓ َﻊ ﺇﺣﺪﻯ ﺭﺟﻠﻴﻪ ﻋﻠﻰ ﺍﻷﺧﺮﻯ ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻟﻴﺲ ﻫﺬﺍ ﻣﻮﺿﻌَﻪ ﻭﻫﻮ ﻳﻘﻊ ﰲ ﺑﺎﺏ ﲨﻠﺔ ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﻨّﺎﺭ ﻭﻫﻮ ﻳﻘﻊ ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﻠﻲ ﺍﻟﻘﻮﻝ ﰲ‬
‫ﺍﻟﻨﻌﺎﻡ ‪.‬‬

‫ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳊﻴﺎﺕ ﻣﻦ ﺍﳊﺪﻳﺚ‬

‫ﺷﻌﺒﺔ ﺃﺑﻮ ﺑﺴﻄﺎﻡ ﻗﺎﻝ ﺃﺧﱪﱐ ﺃﺑﻮ ﻗﻴﺲ ﻗﺎﻝ ‪ :‬ﺟﻠﺴﺖ ﺇﱃ ﻋﻠﻘﻤﺔ ﺑﻦ ﹶﻗﻴْﺲ ﻭﺭﺑﻴﻊ ﺑﻦ ﺧﺜﻴﻢ ﻓﻘﺎﻝ ﺭﺑﻴﻊ ‪ :‬ﻗﻮﻟﻮﺍ‬
‫ﻉ ِﻣ ْﻨ ﹸﻜ ْﻢ ﺃﻻﱠ َﻳﺮَﻯ ﺍﳊﻴﱠﺔ ﺇﻻﱠ ﹶﻗَﺘ ﹶﻠﻬَﺎ ﺇﻻﱠ ﺍﻟﱵ ﻣﺜﻞ ﺍﳌﻴﻞ ﻓﺈﻧﱠﻬﺎ‬
‫ﺠ َﺰﻭْﺍ ﺧﲑﹰﺍ ﻭﻗﺎﻝ ﻋﻠﻘﻤﺔ ‪ :‬ﻣَﻦ ﺍ ْﺳَﺘﻄﹶﺎ َ‬ ‫ﻭﺍﻓَﻌﻠﹸﻮﺍ ﺧﻴْﺮﹰﺍ ﺗُ ْ‬
‫ﺟﺎ ﱞﻥ ﻭﺇﻧﱠ ُﻪ ﻻ ﻳﻀﺮﱡﻩ ﻗﺘﻞ َﺣﻴﱠ ٍﺔ ﺃﻭ ﻛﺎﻓﺮ ‪.‬‬

‫ﺇﲰﺎﻋﻴﻞ ﺍﳌﻜﻲ ﻋﻦ ﺃﰊ ﺇﺳﺤﺎﻕ ﻋﻦ ﻋﻠﻘﻤﺔ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻣﺴﻌﻮﺩ ‪ :‬ﻣﻦ ﻗﺘﻞ ﺣﻴﱠ ﹰﺔ ﻓﻘﺘﻞ ﻛﺎﻓﺮﹰﺍ ‪.‬‬
‫ﰒ ﲰﻌﺖ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺯَﻳﺪ ﻳﻘﻮﻝ ‪ :‬ﻣﻦ ﻗﺘﻞ َﺣﻴﱠ ﹰﺔ ﺃﻭ ﻋﻘﺮﺑﹰﺎ ﹶﻗَﺘ ﹶﻞ ﻛﺎﻓﺮﹰﺍ ‪ .‬ﻭﻫﺬﺍ ﳑﱠﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ‬
‫ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺍﳌﺴﻌﻮﺩﻱ ﻗﺎﻝ ‪ :‬ﲰﻌﺖ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻳﻘﻮﻝ ‪ :‬ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ‪ :‬ﻣﻦ ﹶﻗَﺘ ﹶﻞ َﺣﻴﱠﹰﺔ ﺃﻭ ﻋﻘﺮﺑﹰﺎ ﻓﻜﺄﻧﱠﻤﺎ‬
‫ﹶﻗَﺘ ﹶﻞ ﻛﺎﻓﺮﹰﺍ ﻓﻌﻠﻰ ﻫﺬﺍ ﺍﳌﻌﲎ ﻳﻜﻮ ﹸﻥ ﺗﺄﻟﻴﻒ ﺍﳊﺪﻳﺚ ‪.‬‬
‫ﺳﻌﻴﺪ ﺑﻦ ﺃﰊ َﻋﺮُﻭﺑﺔ ﻋﻦ ﻗﺘﺎﺩﺓ ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﻟﻠﹼﻪ َﻋ ﹶﻠ ْﻴ ِﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ‪ :‬ﻣَﺎ ﺳَﺎ ﹾﳌﻨَﺎ ُﻫﻦّ ُﻣ ﹾﺬ ﺣَﺎ َﺭ ْﺑﻨَﺎ ُﻫﻦّ ‪.‬‬

‫ﺳﻌﻴﺪ ﺑﻦ ﺃﰊ ﻋﺮﻭﺑﺔ ﻋﻦ ﻗﺘﺎﺩﺓ ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ ‪َ :‬ﻣ ْﻦ َﺗ َﺮ َﻙ ﹶﻗ ْﺘ ﹶﻞ َﺣﻴﱠ ٍﺔ ﳐﺎ ﹶﻓ ﹶﺔ ﺃﺛﹾﺂ ﹺﺭ ﻫَﺎ ﻓﻌﻠﻴﻪ ﹶﻟ ْﻌَﻨﺔﹸ ﺍﻟﻠﹼﻪ ﻭﺍﳌﻼﺋﻜﺔ ‪.‬‬
‫ﺕ ﹶﺃﻻﱠ َﻳﻈﹾﻬﺮْﻥ ﹶﻓ َﻤ ْﻦ ﻇ َﻬ َﺮ ﻣﻨﻬﻦﱠ ﺣﻞﱠ ﻗﺘﻠﹸﻪ‬
‫ﺢ ﻋﻦ ﻋَﻄﺎﺀ ﺍﳋﹸﺮﺍﺳﺎﱐﹼ ﻗﺎﻝ ‪ :‬ﻛﺎﻥ ﻓﻴﻤﺎ ﺃﹸ ِﺧ ﹶﺬ ﻋﻠﻰ ﺍﳊﻴّﺎ ٍ‬ ‫ﺍﻟﺮﱠﺑﻴ ُﻊ ﺑﻦ ﺻﺒﻴ ﹴ‬
 ‫ﻭﻗﺘﺎﻟﹸﻬﻦﱠ ﻛﻘﺘﺎﻝ ﺍﻟﻜﻔﱠﺎﺭ ﻭﻻ َﻳﺘْﺮ ُﻙ ﻗﺘ ﹶﻠ ُﻬﻦّ ﺇﻻ ﺷَﺎﻙﱞ ‪.‬‬
‫ﻂ‪.‬‬‫ﺏ ﺍﺑ ﹺﻦ ﺣﺎِﺋ ِ‬ ‫ﻭﻫﺬﺍ ﳑﱠﺎ ﻳﺘﻌﻠﱠﻖ ﺑﻪ ﺃﺻﺤﺎ ُ‬
‫ﳏﻤﺪ ﺑﻦ َﻋﺠْﻼ ﹶﻥ ﻗﺎﻝ ‪ :‬ﲰﻌﺖ ﺃﰊ ﳛﺪﱢﺙ ﻋﻦ ﺃﰊ ﻫُﺮﻳﺮﺓ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﱠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ :‬ﻣﺎ‬
‫ﺳﺎﹶﻟ ْﻤﻨَﺎ ُﻫﻦﱠ ُﻣ ﹾﺬ ﺣَﺎ َﺭ ْﺑﻨَﺎ ُﻫﻦﱠ ‪.‬‬
‫ﺍﺑﻦ ﺟُﺮﻳﺞ ﻗﺎﻝ ‪ :‬ﺃﺧﱪﱐ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋُﺒﻴﺪ ﺑ ﹺﻦ ﻋﻤﻴْﺮ ﻗﺎﻝ ‪:‬‬

‫ﺃﺧﱪَﱐ ﺃﺑﻮ ﺍﻟﻄﻔﻴﻞ ﺃﻧﱠﻪ ﲰﻊ ﻋﻠﻲ ﺑ َﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﻳﻘﻮﻝ ‪ :‬ﺍﻗﺘﻠﻮﺍ ﻣﻦ ﺍﳊﻴﱠﺎﺕ ﺫﺍ ﺍﻟﻄﻔﻴﺘﲔ ﻭﺍﻟﻜﻠﺐ‬
‫ﺍﻷﺳﻮﺩَ ﺍﻟﺒﻬﻴﻢ ﺫﺍ ﺍﻟ ُﻐﺮّﺗَﲔ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﺍﻟﻐُﺮّﺓ ‪ :‬ﺣُ ﻮّﺓ ﺗﻜﻮﻥ ﺑﻌﻴﻨﻴﻪ ‪.‬‬
‫ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﳌﻨﻄﻖ ‪ :‬ﺍﻟﻄﲑ ﻋَﻠﹶﻰ ﺿﺮﺑﲔ ‪ :‬ﺃﻭﺍﺑ ُﺪ ﻭﻗﻮﺍﻃ ُﻊ ﻭﻣﻨﻪ ﻣﺎ ﻳﺄﻛﻞ ﺍﻟﻠﺤﻢ ﻻ ﻳﺄﻛﻞ ﻏ ْﻴﺮَﻩ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﺫﺍ‬
‫ﺏ ﻻ َﻳ ْﻌﺪُﻭﻫﺎ ﻭﻣﻨﻪ ﺍﳌﺸﺘﺮﻙ‬‫ﳊﺒُﻮ َ‬ ‫ﺳﻼﺡ ﻓﺄﻣﱠﺎ ﺫﻭ ﺍﻟﺴﱢﻼﺡ ﻓﹶ ﻮَﺍﺟﹺﺐٌ ﺃﻥ ﻳﻜﻮﻥ ﻃﻌﺎ ُﻣ ُﻪ ﺍﻟﻠﱠﺤﻢ ﻭﻣﻦ ﺍﻟﻄﱠﲑ ﻣﺎ ﻳﺄ ﹸﻛ ﹸﻞ ﺍ ﹸ‬
‫ﻚ ﻭﻳﻠﻘﻂ ﺍﳊﺐّ ﻭﻣﻨﻪ‬ ‫ﺍﻟﻄﱢﺒﺎﻉ ﻛﺎﻟﻌﺼْﻔﻮﺭ ﻭﺍﻟﺪﱠﺟﺎﺝ ﻭﺍﻟﻐُﺮﺍﺏ ﻓﺈﻬﻧﺎ ﺗﺄﻛ ﹸﻞ ﺍﻟﻨﻮﻋﲔ ﲨﻴﻌﹰﺎ ﻭﻛﻄﲑ ﺍﳌﺎﺀ ﻳﺄ ﹸﻛ ﹸﻞ ﺍﻟﺴﱠ َﻤ َ‬
‫ﻣﺎ ﻳﺄﻛﻞ ﺷﻴﺌﹰﺎ ﺧﺎﺻّﹰﺎ ﻣﺜﻞ ﺟﻨﺲ ﺍﻟﻨّﺤﻞ ﺍﳌﻌَﺴﱢﻞ ﺍﻟﺬﻱ (‬
‫ﺶ ﻣﻦ ﺻﻴﺪ ﺍﻟﺬﺑﺎﺏ ‪.‬‬
‫ﻏﺬﺍﺅﻩ ﺷﻲﺀ ﻭﺍﺣﺪ ﻭﺟﻨﺲ ﺍﻟﻌﻨﻜﺒﻮﺕ ﻓﺈﻥ ﻃﹸ ْﻌ َﻢ ﺍﻟﻨﺤﻞ ﺍﳌﻌﺴﱢﻞ ﺍﻟﻌﺴﻞ ﻭﺍﻟﻌﻨﻜﺒﻮﺕ ﻳﻌﻴ ُ‬

‫ﻣﺎ ﻟﻪ ﻣﺴﻜﻦ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻭﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻣﺎ ﻟﻪ ﻣﺴﻜﻦٌ ﻭﻣﺄﻭًﻯ ﻛﺎﳋﹸﻠﹾﺪ ﻭﺍﻟﻔﺄﺭ ﻭﺍﻟﻨﱠﻤﻞﹺ ﻭﺍﻟﻨﱠﺤﻞ ﻭﺍﻟﻀّﺐّ ﻭﻣﻨﻪ ﻣﺎ‬
‫ﺕ ﺳَﻴﱠﺎﺭﺓﹲ ﻭﺇﻧﺎﹸﺛﻬَﺎ ﺇﻧﱠﻤﺎ ﺗُﻘﻴﻢ ﰲ ﺍﳌﻜﺎﻥ ﺇﱃ ﲤﺎ ﹺﻡ ﺧُﺮﻭﺝ‬
‫ﺕ ﻷﻥﱠ ﺫﹸﻛﻮﺭﹶﺓ ﺍﳊﻴﱠﺎ ِ‬
‫ﻻ ﻳﺘﱠﺨ ﹸﺬ ﺷﻴﺌﹰﺎ ﻳﺮﺟﻊ ﺇﻟﻴﻪ ﻛﺎﳊﻴﱠﺎ ِ‬
‫ﻕ ﺍﻟﺼﱡﺨﻮ ﹺﺭ ﻭﺍﳊِﻴﻄﺎ ِﻥ ﻭﺍﳌﺪﺍﺧِﻞ‬ ‫ﺥ ﺑﺄﻧ ﹸﻔﺴِﻬﺎ ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﻜﻮ ﹸﻥ ﻳﺄﻭﻱ ﺇﱃ ﺷُﻘﻮ ﹺ‬
‫ﺍﻟ ِﻔﺮَﺍﺥ ﻣﻦ ﺍﻟﺒَﻴﺾ ﻭﺍﺳﺘﻐﻨﺎﺀ ﺍﻟ ِﻔﺮَﺍ ﹺ‬
‫ﺍﻟﻀﱠﻴّﻘﺔ ﻣﺜﻞ ﺳﺎﻡّ ﺃﺑﺮﺹ ‪.‬‬
‫ﺕ ﻭﺍﻟﻮ َﺯﻍﹸ ﻗﺮﻳﺒﺔﹲ ﻣﻦ ﺍﻟﻨﱠﺎﺱ‬
‫ﻗﺎﻝ ‪ :‬ﻭﺍﳊﻴّﺎﺕ ﺗﺄﻟﻔﻬﺎ ﻛﻤﺎ ﺗﺄﻟﻒ ﺍﻟﻌﻘﺎﺭ ﺏُ ﺍﳋﻨﺎﻓﺲ ﻭﺍﻟﻌَﻈﺎﻳﺎ ﺗﺄﻟﻒ ﺍﳌﺰﺍﹺﺑ ﹶﻞ ﻭﺍﳋﺮﺍﺑﺎ ِ‬
‫‪.‬‬
‫ﺕ ﺍﻟﺴﱡﻤﻮﻡ ﻭﺃﻥﹼ ﺃﻫﺮﻣﻦ ﳌﺎ ﻗﻌﺪ‬ ‫ﺹ ﻣﻦ ﺫﻭﺍ ِ‬ ‫ﺕ ﺍﻟﺴﱡﻤﻮﻡ ﻭﺃﻥﱠ ﺳﺎﻡﱠ ﺃﺑﺮ َ‬
‫ﺖ ﻣﻦ ﺫﻭﺍ ِ‬‫ﻭﺯﻋﻢ َﺯﺭَﺍ َﺩﺷْﺖ ﺃﻥﱠ ﺍﻟﻌﻈﺎﻳﺎ ﻟﻴﺴ ْ‬
‫ﺴ َﻢ ﺍﻟﺴﱡﻤﻮ َﻡ‬
‫ﻟﻴﻘ ِ‬

‫ﺐ ﺍﻟﻮﺯَﻍ ﻧﺼﻴﺐٌ ﻭﺳَ ﹲ‬

‫ﻂ‬ ‫ﻛﺎﻥ ﺍﳊﻆ ﺍﻷﻭْﻓ ُﺮ ﻟﻜﻞﱢ ﺷﻲﺀ ﺳﺒ َﻖ ﺇﱃ ﻃﻠﺒﻪ ﻛﺎﻷﻓﺎﻋﻲ ﻭﺍﻟﺜﱠﻌﺎﺑﲔ ﻭﺍﳉﺮّﺍﺭﺍﺕ ﻭﺃﻥﹼ ﻧﺼﻴ َ‬
‫ﻉ ﻣﻦ‬‫ﲑ ُﻩ ﳑّﺎ ﻋﻨﺪﻫﺎ ﻭﻣﱴ َﺩَﺑ َﺮ ﺍﻟﻮ َﺯﻍﹸ ﺟﺎ َﺀ ﻣﻨﻪ ﺍﻟﺴﻢﱡ ﺍﻟﻘﺎﺗﻞ ﺃﺳﺮ َ‬
‫ﻗﺼْﺪ ﻻ ﻳﻜﻤﻞ ﺃﻥ ﻳﻘﺘُﻞ ﻭﻟﻜﻨّﻪ ﻳﺰﺍﻕﱡ ﺍﳊﻴﱠﺔ ﹶﻓﺘُﻤ ُ‬
‫ﺴ ﹶﻄﻪُ‬
‫ﺐ ﺣﱴ َﻧ ﹶﻔ ﹶﺬ ﺍﻟﺴﻢﱡ ﻭﺃﺧﺬ ﻛ ﱡﻞ ﺷﻲﺀ ِﻗ ْ‬‫ﺖ ﻋﻦ ﺍﻟﻄﱠﻠ ﹺ‬ ‫ﺴ ْ‬‫ﺳﻢّ ﺍﻟﺒﹺﻴﺶ ﻭﻣﻦ ﻟﹸﻌﺎﺏ ﺍﻷﻓﺎﻋﻲ ﻓﺄﻣﱠﺎ ﺍﻟﻌَﻈﺎﻳﺔ ﻓﺈﻧّﻬﺎ ﺍﺣﺘﺒ َ‬
‫ﻋﻠﻰ ﹶﻗ ْﺪ ﹺﺭ ﺍﻟﺴﱠﺒﻖ ﻭﺍﻟﺒﻜﻮﺭ ﻓﻠﻤﺎ ﺟﺎﺀﺕ ﺍﻟﻌﻈﺎﻳﺔ ﻭﻗﺪ ﻓﹶﲏ ﺍﻟﺴﻢﱡ ﺩﺧﻠﻬﺎ ﻣﻦ ﺍﳊﺴﺮ ِﺓ ﻭﳑّﺎ ﻋﻼﻫﺎ ﻣﻦ ﺍﻟ ِﻜﺮْﺏ ﺣﱴ‬
‫ﺖ ﺍﻟﻌﻈﺎﻳ ﹶﺔ ﲤﺸﻲ ﻣﺸْﻴﹰﺎ ﺳﺮﻳﻌﹰﺎ ﰒﹼ ﺗ ِﻘﻒُ ﻓﺈﻥﱠ ﺗﻠﻚ ﺍﻟﻮﻗﹾﻔﺔ ﺇﻧﱠﻤَﺎ ﻫﻲ‬
‫ﺟﻌﻠﺖ ﻭﺟﻬﻬَﺎ ﺇﱃ ﺍﳋﺮﺍﺑﺎﺕ ﻭﺍﳌﺰﺍﺑﻞ ﻓﺈﺫﺍ ﺭﺃ ْﻳ َ‬
‫ﺽ ﳍﺎ ﻣﻦ ﺍﻟﺘﺬﻛﱡﺮ ﻭﺍﳊﺴْﺮﺓ ﻋﻠﻰ ﻣﺎ ﻓﺎﻬﺗﺎ ِﻣ ْﻦ ﻧﺼﻴﺒﻬﺎ ﻣﻦ ﺍﻟﺴﻢّ ‪.‬‬‫ﳌﺎ ﻳﻌﺮ ُ‬
 ‫ﻍ ﻷﻬﻧﺎ ﻟﻮﻻ ﺇﻓﺮﺍﻁ ﻃﺒﺎﻋﻬﺎ ﰲ ﺍﻟﺸﱠﺮﺍﺭﺓ ﱂ‬
‫ﺭﺩ ﻋﻠﻴﻪ ﻭﻻ ﺃﻋﻠﻢ ﺍﻟﻌَﻈﺎﻳ ﹶﺔ ﰲ ﻫﺬﺍ ﺍﻟﻘﻴﺎﺱ ﺇﻻﱠ ﺃﻛﺜﺮ ﺷُﺮﻭﺭﹰﺍ ﻣﻦ ﺍﻟﻮ َﺯ ﹶ‬
‫ﻳﺪﺧﻠﻬﺎ ﻣﻦ ﻗ ﻮﱠﺓ ﺍﳍﻢﱢ ﻣﺜ ﹸﻞ ﺍﻟﺬﻱ ﺩﺧﻠﹶﻬﺎ‬

‫ﻭﱂ ﻳﺴﺘَﱭ ﻟﻠِﻨﱠﺎﺱ ﻣﻦ ﺍﻏﺘﺒﺎﻁ ﺍﻟﻮﺯَﻍ ﺑﻨﺼﻴﺒﻪ ﻣﻦ ﺍﻟﺴﻢﱢ ﺑﻘ ْﺪ ﹺﺭ ﻣﺎ ﺍﺳﺘﺒﺎﻥ ﻣﻦ ﺛﹸﻜﻞ ﺍﻟﻌﻈﺎﻳ ِﺔ ﻭﺗﺴﻠﱡﻠﻬﺎ ﻭﺇﺣﻀﺎﺭﻫﺎ‬
‫ﻭﺑﻜﺎﺋﻬﺎ ﻭ ُﺣﺰْﻬﻧﺎ ﻭﺃ َﺳﻔِﻬﺎ ﻋﻠﻰ ﻣﺎ ﻓﺎﻬﺗﺎ ﻣﻦ ﺍﻟﺴﱡﻢﱢ ‪.‬‬
‫ﺱ ﺃﻥﱠ ﺍﻟﻔﺄﺭ ﹶﺓ ِﻣ ْﻦ ﺧﻠﻖ ﺍﻟﻠﹼﻪ ﻭﺃﻥﹼ‬
‫ﺐ ﺍﺠﻤﻟﻮ ﹺ‬
‫ﺯﻋﻢ ﺯﺭﺍﺩﺷﺖ ﰲ ﺧﻠﻖ ﺍﻟﻔﺄﺭﺓ ﻭﺍﻟﺴﱢﻨّﻮﺭ ﻭﻳﺰﻋﻢ ﺯَﺭَﺍﺩﺷْﺖ ﻭﻫﻮ ﻣﺬﻫ ُ‬
‫ﺍﻟﺴﱢﻨّﻮ َﺭ ﻣﻦ َﺧﻠﹾﻖ ﺍﻟﺸﱠﻴﻄﺎﻥ ﻭﻫﻮ ﺇﺑﻠﻴﺲ ﻭﻫﻮ ﹶﺃ ﻫْﺮﻣَﻦ ﻓﺈﺫﺍ ﻗﻴﻞ ﻟﻪ ‪ :‬ﻛﻴﻒ ﺗﻘﻮﻝ ﺫﻟﻚ ﻭﺍﻟﻔﺄﺭ ﹸﺓ ﻣُﻔﺴِﺪﺓﹲ ﲡﺬﺏ‬
‫ﺱ‬
‫ﺽ ﺍﻟﻮﺍﺳﻌﺔ ﲟﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻨﱠﺎ ﹺ‬ ‫ﺖ ﻭﺍﻟﻘﺒﺎﺋ ﹶﻞ ﺍﻟﻜﺜﲑ ﹶﺓ ﻭﺍﳌﺪ ﹶﻥ ﺍﻟﻌِﻈﺎﻡ ﻭﺍﻷﺭﺑﺎ َ‬
‫ﺡ ﻓﺘﺤﺮﻕ ﺑﺬﻟﻚ ﺍﻟﺒﻴ َ‬ ‫ﹶﻓﺘﻴﻠﺔ ﺍﳌِﺼﺒﺎ ﹺ‬
‫ﺏ‬
‫ﻁ ﻭﺗﻘ ﹺﺮﺽُ ﺍﻟﺜﱢﻴﺎ َ‬
‫ﺐ ﺍﻟﻠﹼﻪ ﻭﺩﻗﺎﺋﻖ ﺍﳊﺴﺎﺏ ﻭﺍﻟﺼﱢﻜﺎ َﻙ ﻭﺍﻟﺸﱡﺮﻭ ﹶ‬ ‫ﻭﺍﳊﻴﻮﺍ ِﻥ ﻭﺍﻷﻣﻮﺍﻝ ﻭﺗﻘ ﹺﺮﺽُ ﺩﻓﺎﺗﺮ ﺍﻟﻌﻠﹾﻢ ﻭﻛﺘ َ‬
‫ﺏ‬
‫ﻕ ﻭﺍﻟﻘﺮ ﹺ‬ ‫ﳉﺮُﺏ ﻭﹶﺃ ْﻭﻛِﻴﺔ ﺍﻷﺳِﻘَﻴ ِﺔ ﻭﺍﻷﺯْﻗﺎ ﹺ‬
‫ﻭﺭﺑﱠﻤﺎ ﻃﻠﺒﺖ ﺍﻟﻘﹸﻄ َﻦ ﻟﺘﺄﻛﹸ ﹶﻞ ﹺﺑﺰْﺭ َﻩ ﻓﺘ َﺪﻉُ ﺍﻟﻠﱢﺤﺎﻑ ِﻏﺮْﺑﺎ ﹰﻻ ﻭﺗﻘﺮﹺﺽ ﺍ ﹸ‬
‫ﺝ ﲨﻴ َﻊ ﻣﺎ ﻓﻴﻬﺎ ﻭﺗﻘﻊ ﰲ ﺍﻵﻧﻴﺔ‬ ‫ﻓﺘﺨﺮ ُ‬

‫ﺱ ﺇﱃ ﻣُ َﺆ ٍﻥ ﻋﻈﺎﻡ ﻭﺭﺑﱠﻤﺎ ﻋﻀّﺖ ﹺﺭ ْﺟ ﹶﻞ ﺍﻟﻨﱠﺎﺋﻢ ﻭﺭﺑﱠﻤﺎ ﻗﺘﻠﺖ ﺍﻹﻧﺴﺎﻥ ﺑﻌﻀّﺘﻬﺎ‬ ‫ﺤ ﻮﹺﺝ ﺍﻟﻨﱠﺎ َ‬
‫ﻭﰲ ﺍﻟﺒﺌﺮ ﻓﺘﻤﻮﺕ ﻓﻴﻪ ﻭُﺗ ْ‬
‫ﺠﺰُ ﻋﻨﻬﺎ ﺍﻟﺴﱠﻨﺎﻧﲑ ﻭﻗﺪ ﺟﻼ ﻋﻨﻬﺎ ﻗﻮﻡٌ ﻭﻛﺮ ﻫَﻬﺎ‬ ‫ﺖ ﺃﺫﻥ ﺍﻟﺮﱠﺟُﻞ ﻭﺟ ْﺮﺫﹶﺍ ﹸﻥ ﺃﻧْﻄﺎﻛِﻴ ﹶﺔ َﺗ ْﻌ ﹺ‬‫ﻭﺍﻟﻔﹶﺄﺭ ﲞُﺮﺍﺳﺎ ﹶﻥ ﺭﺑﱠﻤﺎ ﹶﻗﻄﹶﻌ ْ‬
‫ﺐ ﺍﳊﹶﺴْﺮ ﺑﺄﺭﺽ ﺳﺒﺄ ﻭﻫﻲ ﺍﳌﻀﺮﻭﺏ ﻬﺑﺎ‬ ‫ﺁﺧﺮﻭﻥ ﳌﻜﺎ ِﻥ ﹺﺟﺮْﺫﺍﻬﻧﺎ ﻭﻫﻲ ﺍﻟﱵ ﻓﺠﺮﺕ ﺍﳌﺴﻨﱠﺎﺓ ﺣﱴ ﻛﺎﻥ ﺫﻟﻚ ﺳﺒ َ‬
‫ﺥ ﺑﺰﻣﺎﻧﻪ ﺍﻟﻌَﺮﺏ ﻭﺍﻟ َﻌﺮﹺﻡ ‪ :‬ﺍﳌﺴﻨﱠﺎﺓ ﻭﺇﳕﺎ ﻛﺎﻥ ُﺟﺮَﺫﹰﺍ ‪.‬‬
‫ﺍﳌﹶﺜ ﹶﻞ ﻭ َﺳﻴْﻞ ﺍﻟﻌَﺮﹺﻡ ﳑﱠﺎ ﺗﺆﺭﱢ ُ‬
‫ﻭﺗﻘﺘﻞ ﺍﻟﻨﱠﺨْﻞ ﻭﺍﻟ ﹶﻔﺴِﻴﻞ ﻭﲣﺮﱢﺏ ﺍﻟﻀﱠﻴﻌﺔ ﻭﺗﺄﰐ ﻋﻠﻰ ﹶﺃ ﹺﺯﻣﱠ ِﺔ ﺍﻟﺮﻛﺎﺏ ﻭﺍﳋﹸﻄﹸ ﹺﻢ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﻣﻮﺍﻝ ‪.‬‬
‫ﺴ ِﺪ ﻣﻦ ﺍﻟﻠﹼﻪ‬
‫ﻒ ﺻﺎﺭ ﺧَﻠ ُﻖ ﺍﻟﻀﱠﺎﺭﱢ ﺍﳌﻔ ِ‬
‫ﺱ ﺭﲟﺎ ﺍﺟﺘﻠﺒﻮﺍ ﺍﻟﺴﱠﻨﺎﻧﲑ ﻟﻴﺪﻓﻌﻮﺍ ﻬﺑﺎ ﺑﻮﺍﺋﻖ ﺍﻟﻔﺄﺭ ﻓﻜﻴ َ‬ ‫ﻭﺍﻟﻨّﺎ ُ‬

‫ﺕ ﻭﺭْﺩﺍﻥ ﻭﺍﻟﻔﺄﺭ ﹸﺓ ﻻ‬
‫ﺕ ﻭﺍﻟﻌﻘﺎﺭﺏ ﻭﺍﳉِﻌﻼﻥ ﻭﺑﻨﺎ ِ‬
‫ﻭﺍﻟﺴﱢﻨﱠﻮﺭ ﻳُﻌﺪﻯ ﺑﻪ ﻋﻠﻰ ﻛﻞﱢ ﺷﻲﺀ ﺧَﻠ ﹶﻘﻪُ ﺍﻟﺸﱠﻴﻄﺎ ﹸﻥ ﻣﻦ ﺍﳊﻴﱠﺎ ِ‬
‫َﻧ ﹾﻔ َﻊ ﳍﺎ ﻭُﻣ ﺆَﻬﻧﺎ ﻋﻈﻴﻤﺔ ‪.‬‬
‫ﻑ ﲰﻜﺔ ‪.‬‬‫ﺸﺮَﺓ ﺁﻻ ِ‬ ‫ﻗﺎﻝ ‪ :‬ﻷﻥﱠ ﺍﻟﺴﱢﻨﱠﻮ َﺭ ﻟﻮ ﺑَﺎ ﹶﻝ ﰲ ﺍﻟﺒﺤﺮ ﹶﻟ ﹶﻘَﺘ ﹶﻞ ﻋ ْ‬
‫ﻂ ﺃﻭ ﲝﻴﻠ ٍﺔ ﺃﻭ ﺑﺄﺿﺤﻮﻛ ٍﺔ ﺃﻭ ﺑﻜﻼﻡ ﻇﻬﺮ ﻋﻠﻰ ﺗﻠﻘﻴﺢ ﻫﺮﺓ ﻳﺒﻠﻎ ﻣُﺆَﻥ ﻫﺬﺍ ﺍﻻﻋﺘﻼﻝ ﻓﺎﳊﻤﺪ‬ ‫ﻓ َﻬ ﹾﻞ ﲰﻌﺖ ﲝُﺠّ ٍﺔ ﻗ ﱡ‬
‫ﻟﻠﹼﻪ ﺍﻟﺬﻱ ﻛﺎﻥ ﻫﺬﺍ ﻣﻘﺪﺍ َﺭ ﻋﻘﻮﳍﻢ ﻭﺍﺧﺘﻴﺎﺭﻫﻢ ‪( .‬‬
‫ﻉ ﺳﺎﻡﱢ ﺃﺑْﺮﺹ ‪:‬‬
‫ﺖ ﻋﺒﺪﹰﺍ ﺁﻛ ﹸﻞ ﺍﻷﺑﺎﺭﺻﺎ ( ﻳﻌﲏ ﲨﺎ َ‬
‫ﺖ ﳍﺬﺍ ﺧﺎِﻟﺼَﺎ ** ﻟﻜْﻨ ُ‬
‫ﻭﺃﻧﺸﺪ ﺃﺑﻮ ﺯَﻳْﺪ ‪ ) :‬ﻭﺍﻟﻠﹼﻪ ﻟﻮ ﻛْﻨ ُ‬
‫ﺃﺑﺎﺭﺹ ‪.‬‬

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‫ﺃﺛﺮ ﺃﻛﻞ ﺳﺎﻡ ﺃﺑﺮﺹ ﻭﳓﻮﻩ ﻭﺳﺎﻡﱡ ﺃﺑﺮﺹ ﺭﺑﱠﻤﺎ ﻗَﺘ ﹶﻞ ﺃﻛﻠﻪ ﻭﻟﻴﺲ ﻳُﺆﻛﻞ ﺇﻻﱠ ﻣﻦ ﺍﳉﻮﻉ ﺍﻟﺸﱠﺪﻳﺪ ﻭﺭﲟﺎ ﻗَﺘ ﹶﻞ ﺍﻟﺴﱠﻨﺎﻧ َ‬
‫ﺕ ِﻋﺮْﺱ ﻭﺍﻟﺸﱠﺎ ْﻫ ُﻤ ْﺮ َﻙ ﻭﲨﻴﻊ ﺍﻟﻠﱠﻘﺎﻃﹶﺎﺕ ‪.‬‬ ‫ﻭﺑﻨﺎ ِ‬
‫ﺖ ﹸﻃﻼﹶﻫ ْﻢ ( ﻭﻫﻮ ﺷﻲﺀٌُ ﻳﻌﺮﺽ ﻋﻦ ﺃ ﹾﻛ ﹺﻞ‬
‫ﺤ َﻢ ﺿَﺄ ٍﻥ ** ﻓ ُﻬ ْﻢ َﻧ ِﻌﺠُﻮ ﹶﻥ ﻗﺪ ﻣﺎﹶﻟ ْ‬
‫ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﻛﹶﺄﻥﱠ ﺍ ﹾﻟ ﹶﻘ ْﻮ َﻡ ﻋُﺸﱡﻮﺍ ﹶﻟ ْ‬
 ‫ﺵ ﻳﺴﻤﱠﻰ ﺑﺎﻟﻔﺎﺭﺳﻴّﺔ ﺃﻧﺎ ْﺭ ِﻛﺒُﻮ‬
‫َﺩﺳَﻢ ﺍﻟﻀﱠﺄﻥ ﻭﻫﻮ ﺃﻳﻀﹰﺎ ﻳﻠﻘﻰ ﻋﻠﻰ ﺩﲰﻪ ﺍﻟﻨّﻌﺎﺱ ﻭﻗﺪ ﻳﻔﻌﻞ ﺫﻟﻚ ﻭﺍﳋﺸﺨﺎ ُ‬
‫ﺙ ﺍﻟﻨﱡﻌﺎﺱ ﻛﻤﺎ ﻳﻮﺭﺛﻪ ﺍﳋﺲ ‪.‬‬
‫ﻭﺗﺄﻭﻳﻠﻪ ﺭﻣﱠﺎﻥ ﺍﳋﺲّ ﻭﺇﳕﺎ ﺍﺷﺘﻖﱠ ﻟﻪ ﺫﻟﻚ ﺇﺫ ﻛﺎﻥ ﻳﻮﺭ ﹸ‬

‫ﺃﻛﻞ ﺍﻟﺴﻤﺎﱐ ﻭﺃﻛ ﹸﻞ ﺍﻟﻄﹼﻌﺎﻡ ﺍﻟﺬﻱ ﻓﻴﻪ ﲰَﺎﻥ ﻳُﻮ ﹺﺭﺙﹸ ﺍﻟﺪﱡ ﻭَﺍﺭ ﻭﺯﻋﻤﻮﺍ ﺃﻥﱠ ﺻﺒﻴّﹰﺎ ﻣﻦ ﺍﻷﻋﺮﺍﺏ ﻓﻴﻤﺎ ﻣﻀﻰ ﻣﻦ ﺍﻟﺪﱠﻫﺮ‬
‫ﱪ ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ‬
‫ﺖ ﻧﻔﺴﻪ ﻓﻘﺎﻝ ‪ :‬ﻧﻔﺴﻲ َﺗ َﻤﻘﱠﺲُ ِﻣ ْﻦ ُﺳﻤَﺎ ﹶﻥ ﺍﻷﻗ ﹺ‬ ‫ﺻﺎ َﺩ ﻫﺎﻣ ﹰﺔ َﻋﻠﹶﻰ ﻗﱪ ﻓﻈﻨﻬﺎ ﺳُﻤﺎ ﹶﻥ ﻓﺄﻛﻠﻬﺎ ﻓﻐﹶﺜ ْ‬
‫ﺲ ﲤﻘﺴﹰﺎ ‪ :‬ﺇﺫﺍ ﹶﻏﺜِﻴﺖ ‪.‬‬ ‫ﺲ ﹶﻟﻘﹶﺴﹰﺎ َﻭَﺗ َﻤﻘﱠﺴﺖ َﺗﺘَﻤﻘﱠ ُ‬
‫ﺖ َﺗﻠﹾﻘ ُ‬
‫ﺴ ْ‬
‫ﻭﻳﻘﺎﻝ ‪ :‬ﹶﻏﺜﹶﺖ ﻧﻔﺴﻪ ﻏﹶﺜﹶﻰ ﺍﻧﹰﺎ ﻭ ﹶﻏﺜﹾﻴﹰﺎ َﻭﹶﻟ ِﻘ َ‬

‫ﺃﻛﻞ ﺍﻷﻋﺮﺍﺏ ﻟﻠﺤﻴﺎﺕ‬

‫ﺕ‬
‫ﺖ ﻋﻨﻬﻢ ﻓﻘﺎﻟﻮﺍ ‪ :‬ﻗﺪ ﺻﺎﺩﻭﺍ ﺣﻴﺎ ٍ‬ ‫ﺖ ﺑﺎﻟﺒﺎﺩﻳﺔ ﻓﺮﺃﻳﺖ ﻧﺎﺳﹰﺎ ﺣَﻮ ﹶﻝ ﻧَﺎ ﹴﺭ ﻓﺴﺄﹶﻟ ُ‬
‫ﻭﺃﺧﱪﱐ ﺻﺒﺎﺡ ﺑﻦ ﺧَﺎﻗﺎﻥ ﻗﺎﻝ ‪ :‬ﻛﻨ ُ‬
‫ﻓﻬﻢ ﻳﺸﻮُﻭﻬﻧﺎ ﻭﻳﺄﻛﻠﻮﻬﻧﺎ ﺇ ﹾﺫ َﻧ ﹶﻈ ْﺮ ﺕُ ﺇﱃ ﺭﺟ ﹴﻞ ﻣﻨﻬﻢ ﻳﻨﻬﺶ ﺣَﻴ ﹰﺔ ﻗﺪ ﺃﺧ َﺮﺟَﻬﺎ ﻣﻦ ﺍﳉﻤﺮ ﻓﹶﺮﺃﻳﺘﻪ ﺇﺫﺍ‬

‫ﺖ‬
‫ﺚ ﺃﻥ ﻣﺎﺕ ﻓﺴﺄﻟ ُ‬ ‫ﻂ ﺑﻪ ﻓﻤﺎ ﻟﹺﺒ ﹶ‬‫ﺖ ﺑﺼﺮﻱ ﻋﻨﻪ ﺣﺘّﻰ ﻟﹸﹺﺒ ﹶ‬ ‫ﺞ ﻓﻤﺎ ﺻﺮ ﹾﻓ ُ‬ ‫ﻀْ‬‫ﺖ ﻋﻠﻴﻪ ﳝﺪﱡﻫﺎ ﻛﻤﺎ ﻳُﻤﺪﱡ ﻋﺼَﺐٌ ﱂ ﻳﻨ َ‬ ‫ﺍﻣﺘﻨﻌ ْ‬
‫ﻋ ْﻦ ﺷﺄﻧﻪ ﻓﻘﻴ ﹶﻞ ﱄ ‪ :‬ﻋﺠﱠ ﹶﻞ ﻋﻠﻴﻬﺎ ﻗﺒ ﹶﻞ ﺃﻥ ﺗﻨﻀَﺞ ﻭﺗَﻌ َﻤ ﹶﻞ ﺍﻟﻨّﺎﺭ ﻭﻗﺪ ﻛﺎﻥ ﻗﺪ ﺑَﻐﺪﺍ َﺩ ﻭﰲ ﺍﻟَﺒﺼْﺮ ِﺓ ﲨﺎﻋﺔﹲ ﻣﻦ‬
‫ﺕ ﺇﻟﻴﻬﺎ ﰲ َﺟ ْﻮﻧَﺘ ِﻪ ﻏﲑ ﻣﺸﻮﻳﱠﺔ ﻭﺭﺑﱠﻤﺎ ﺃ َﺧ ﹶﺬ ﺍﳌﺮَﺍ َﺭﹶﺓ ﻭﺳْﻂ ﺭﺍﺣِﺘﻪ ﻓﹶﻠﻄﹶﻌﻬﺎ‬
‫ﺍﳊﻮّﺍﺋﲔ ﻳﺄﻛ ﹸﻞ ﺃﺣﺪُﻫﻢ ﺃﻱﱠ ﺣﻴّ ٍﺔ ﺃﺷﺮ َ‬
‫ﺑﻠﺴﺎﻧﻪ ﻭﻳﺄﻛ ﹸﻞ ﻋﺸﺮﻳﻦ ﻋﻘﺮﺑﺎﻧﺔ ﹺﻧﻴﱠ ﹰﺔ ﺑﺪﺭﻫﻢ ﻭﺃﻣﺎ ﺍﳌﺸﻮﻱﱡ ﻓﺈﻥﱠ ﺫﻟﻚ ﻋﻨﺪﻩ ﻋُﺮْﺱٌ ‪.‬‬
‫ﺨ ﹺﺮﺝُ ﻣﻦ ﻣﻜﺎ ِﻣﻨﹺﻬﺎ ﺿِﺒﺎﰊ ( ) ﻭَﺗ ْﺮﻗِﻴﲏ ﻟﻚ‬
‫ﺴ ﱡﻞ ﺿِﻐْﲏ ** ﻓﺘُ ْ‬
‫ﺖ ُﺭﻗﹶﺎ َﻙ َﺗ ُ‬
‫ﺷﻌﺮ ﰲ ﺍﳊﻴﺎﺕ ﻭﻗﺎﻝ ﹸﻛﹶﺜﻴﱢﺮ ‪ ) :‬ﻭﻣﺎ ﺯَﺍﹶﻟ ْ‬
‫ﳊﺠَﺎﺏ (‬ ‫ﻒﺍِ‬ ‫ﺖ ﺣَﻴﱠﺔﹲ ﺧَﻠ َ‬
‫ﺍﳊﺎﻭُﻭﻥﹶ ﺣﺘّﻰ ** ﺃﺟﺎَﺑ ْ‬

‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻋَﺪﻧﺎﻥ ﻭﺫﻛﺮ ﺍﺑ َﻦ ﹶﺛﺮْﻭﺍ ﹶﻥ ﺍﳋﺎﺭﺟﻲﱠ ﺣﲔ ﻛﺎﻥ ﺻﺎﺭ ﺇﱃ ﹶﻇﻬْﺮ ﺍﻟﺒﺼﺮﺓ ﻭﺧﺮﺝ ﺇﻟﻴﻪ َﻣ ْﻦ ﺧﺮﺝ ِﻣ ْﻦ ﺑﲏ‬
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‫ﺻﻴﱠﺎ ُﺩ ﺍﻟ َﻌﺼَﺎ ِﻓ ﹺ‬
‫ﺸ ﹸﻜﺮَﺍ ( ) ﻛﻤﺎ ﹶﻇﻦﱠ َ‬ ‫ﻼ ﻭَﻳ ْ‬
‫ﺖ ﻧُﻤﲑﹰﺍ ﻳﺎ ﺍﺑﻦ ﹶﺛ ْﺮ ﻭَﺍﻥ ﻛﺎﻷُﻟﹶﻰ ** ﹶﻟﻘِﻴَﺘﻬُﻢُ ﺑﺎﻷﻣْﺲ ‪ :‬ﺫﹸﻫ ﹰ‬‫ﺴ ْﺒ َ‬‫ﻧُﻤﲑ ‪َ ) :‬ﺣ ِ‬
‫ﺸﺮْ َﺷ َﺮﻩُ ﺑﺎﻟﻨﱠﻬﺶ ﺣﱴ‬ ‫ﺤ َﺮ ﺃﺳ َﻮ ٍﺩ ** ﻓ َ‬
‫ﻼ ﻓ ﹺﺮَﺍﺧﹰﺎ ﻭﺃﻃُﻴﺮَﺍ ( ) ﻓﺄﺩْﺧَﻞ ﻳﻮﻣﹰﺎ ﻛﻔﱠ ُﻪ ﺟُ ْ‬
‫ﺃﻥﱠ ﰲ ** َﺟﻤِﻴ ﹺﻊ ﺍﻟﻜﹸﻮَﻯ َﺟ ْﻬ ﹰ‬
‫ﺠ ﹴﺮ َﻳﺪَﺍ ** ﻓﺄﺧْﻄﺄ ﺍﻷﻓﹾﻌَﻰ َﻭ ﹶﻻﻗﹶﻰ ﺍﻷ ْﺳ َﻮﺩَﺍ ( ﹶﻓ ﹶﻘﺪﱠ َﻡ‬
‫ﺸ ْﺮ َﺷﺮَﺍ ( ﺃﺭﺍﺩ ﻗﻮﻝ ﺭﺅﺑﺔ ‪ ) :‬ﻛﻨُﺘ ْﻢ ﻛﻤﻦ ﺃ ْﺩ َﺧ ﹶﻞ ﰲ ﺣُ ْ‬ ‫ﺗَ‬
‫ﺍﻷﺳ َﻮ َﺩ ﻋﻠﻰ ﺍﻷﻓﻌَﻰ ﻭﻫﺬﺍ ﻻ ﻳﻘﻮﻟﻪ ﻣَﻦ ﻳﻌﺮﻑ ﻣﻘﺪﺍﺭ ﺳﻢﱢ ﺍﳊﻴﺎﺕ ‪.‬‬

‫ﻭﻗﺎﻝ ﻋﻨﺘﺮﺓ ‪ ) :‬ﺣ ﹶﻠﻔﹾﻨﺎ ﹶﻟ ُﻬ ْﻢ ﻭﺍﳋﻴ ﹸﻞ ﺗَﺮْﺩِﻱ ﺑﻨﺎ ﻣﻌﹰﺎ ** ﻧﺰﺍﻳ ﹸﻠ ﹸﻜ ْﻢ ﺣﺘّﻰ َﺗ ﹺﻬﺮﱡﻭﺍ ﺍﻟﻌَﻮﺍﻟﻴﺎ ( ) َﻋﻮَﺍِﻟ َﻲ ﺳُ ْﻤ ﹴﺮ ِﻣ ْﻦ ﺭﻣﺎ ﹺ‬
‫ﺡ‬
‫ﲔ ﺍﻷﻓﺎﻋﻴﺎ ( ﺣﺪﻳﺚ ﰲ ﺍﳊﻴﺔ ﻭﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ :‬ﺍﺗﻘﹸﻮﺍ ﺫﹶﺍ ﺍﻟ ﱡﻄ ﹾﻔَﻴَﺘ ْﻴ ﹺﻦ‬ ‫ﺏ َﻳﺘﱠ ِﻘ َ‬
‫ﺭُﺩَﻳﻨ ٍﺔ ** ﻫَﺮﻳ َﺮ ﺍﻟﻜﻼ ﹺ‬
‫ﻭﺍﻷﺑﺘَﺮ ‪( .‬‬
‫ﻉ‬
‫ﻱ ﺍﻟﺪﱠﺍ ﹺﺭ ﻷْﻳﹰﺎ ﹸﺃﺑﹺﻴُﻨُﻪ ** ﻭﺃﻗﹾﻄﺎ ﹺ‬
‫ﺖ ﹶﻏ ْﻴ َﺮ ﻧُ ْﺆ ﹺ‬
‫ﺕ ﻷﰊ ﺫﹸﺅﻳﺐ ‪َ ) :‬ﻋ ﹶﻔ ْ‬ ‫ﺸ ْﺪ ُ‬
‫ﲔ ﻋﻠﻰ ﻇﻬﺮﻩ ﲞُﻮﺹ ﺍﳌﻘﹾﻞ ﻭﺃ ْﻧ ِ‬ ‫ﺷﺒّﻪ ﺍﳋﻴﻄ ﹺ‬
‫ﺖ ﰲ ﺍﳌﻌﺎﻗﻞ (‬
‫ﻃﹸ ﹾﻔ ﹴﻲ ﻗﺪ َﻋﹶﻔ ْ‬
 ‫ﻭَﺍﻟ ﱡﻄﻔﹾﻲ ‪ :‬ﺧُﻮﺹ ﺍﳌﻘﹾﻞ ‪.‬‬
‫ﺼ ِﺔ ﺍﻟﺒﻄﹾﻦ ﺑﺒﻄﻦ ﺍﳊﻴﱠ ِﺔ ﻭﻫﻲ ﺍﻷﻳْﻢ ﻭﻗﺎﻝ ﺍﻟﻌﺠﱠﺎﺝ ‪ :‬ﻭَﺑ ﹾﻄ َﻦ ﺃ ﹴﱘ ﻭﹶﻗ ﻮَﺍﻣﹰﺎ‬
‫ﻭﻫﻢ ﻳَﺼﻔﻮ ﹶﻥ َﺑﻄﹾﻦ ﺍﳌﺮﺃِﺓ ﺍﳍﻴﻔﺎﺀ ﺍﳋﻤﻴ َ‬
‫ﺴ ﹸﻠﺠَﺎ ﻣﻨﺎﻗﻀﺔ ﺷﻌﺮﻳﺔ ﻭﻗﺎﻝ ﺃ ْﺩ َﻫﻢُ ﺑ ُﻦ ﺃﰊ ﺍﻟﺰﱠﻋْﺮﺍﺀ ﻭﺷﺒﱠﻪ ﻧﻔﺴَﻪ ﲝﻴﱠ ٍﺔ ‪ ) :‬ﻭﻣﺎ ﺃﺳﻮﺩٌ ﺑﺎﻟﺒﺄﺱ ﺗﺮﺗﺎﺡ ﻧﻔﺴﻪ ** ﺇﺫﺍ‬ ‫ُﻋ ْ‬
‫ﺣﻠﺒﺔﹲ ﺟﺎﺀﺕ ﻭﻳﻄﺮﻕ ﻟﻠﺤﺲ ( ) ﺳﻘﻂ ‪ :‬ﺑﻴﺖ ﺍﻟﺸﻌﺮ ( ) ﺑﻪ ﻧﻘﻂ ﲪﺮ ﻭﺳﻮﺩ ﻛﺄﳕﺎ ** ﺗﻨﻀﺞ ﻧﻀﺠﺎ ﺑﺎﻟﻜﺤﻴﻞ‬
‫ﻭﺑﺎﻟ ﻮﺭﺱ (‬

‫) ﺃﺻﻢ ﻗﻄﺎﺭﻯٌ ﻳﻜﻮﻥ ﺧﺮﻭﺟﻪ ** ﻗﺒﻴﻞ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ ﳐﺘﻠﻂ ﺍﻟﺪﻣﺲ ( ) ﻟﻪ ﻣﻨﺰﻝﹲ ﺃﻧﻒ ﺍﺑﻦ ﻗﺘﺮﺓ ﻳﻐﺘﺬﻯ **‬
‫ﺑﻪ ﺍﻟﺴﻢ ﱂ ﻳﻈﻬﺮ ﻬﻧﺎﺭﺍ ﺇﱃ ﺍﻟﺸﻤﺲ ( ) ﻳﻘﻴﻞ ﺇﺫﺍ ﻣﺎ ﻗﺎﻝ ﺑﲔ ﺷﻮﺍﻫ ﹴﻖ ** ﺗﺰﻝ ﺍﻟﻌﻘﺎﺏ ﻋﻦ ﻧﻔﺎﻧﻔﻬﺎ ﺍﳌﻠﺲ ( )‬
‫ﺑﺄﺟﺮﺃ ﻣﲏ ﻳﺎ ﺍﺑﻨﺔ ﺍﻟﻘﻮﻡ ﻣﻘﺪﻣﹰﺎ ** ﺇﺫﺍ ﺍﳊﺮﺏ ﺩﺑﺖ ﺃﻭ ﻟﺒﺴﺖ ﳍﺎ ﻟﺒﺴﻰ ( ﻓﺄﺟﺎﺑﻪ َﻋﻨَْﺘ َﺮﺓﹸ ﺍﻟﻄﺎﺋﻲ ﻓﻘﺎﻝ ‪َ ) :‬ﻋﺴَﺎ َﻙ‬
‫ﻒ(‬
‫ﺿﻨَﺎ ** ﺑﺄ ْﺭ ﹶﻗ َﻢ ﻳُﺴْﻘﻰ ﺍﻟﺴﻢﱠ ِﻣ ْﻦ ﻛﻞﱢ َﻣ ْﻨ ِﻄ ِ‬
‫ﲤﲎ ِﻣ ْﻦ ﺃﹶﺭﺍﻗ ﹺﻢ ﺃ ْﺭ ِ‬

‫ﺷﻌﺮ ﰲ ﺍﻷﺳﻮﺩ ﻭﻗﺎﻝ ﻋﻨﺘﺮﺓ ‪ ) :‬ﺃﺗﺮﺟﻮ ﺣﻴﺎﹰﺓ ﻳﺎ ﺍﺑﻦ ﺑﺸﺮ ﺑﻦ ﻣﺴﻬ ﹴﺮ ** ﻭﻗﺪ ﻋﻠﻘﺖ ﺭﺟﻼﻙ ﰲ ﻧﺎﺏ ﺃﺳﻮﺩﺍ ( )‬
‫ﱄ ﺇﺫﺍ ﻏﺾ ﻋﻀ ﹰﺔ ** ﺗﺰﺍﻳﻞ ﻋﻨﻪ ﺟﻠﺪﻩ ﻓﻨﺒﺪﺩﺍ ( ) ﺑﺴﻠﻊ ﺻﻔﹰﺎ ﱂ ﻳﺒﺪ ﻟﻠﺸﻤﺲ ﻗﺒﻠﻬﺎ ** ﺇﺫﺍ ﻣﺎ ﺭﺁﻩ‬
‫ﺃﺻﻢ ﺟﺒﺎ ﹴ‬
‫ﺕ ﻛﺄﻥ‬
‫ﺻﺎﺣﺐ ﺍﻟﻴﻢ ﺃﺭﻋﺪﺍ ( ) ﻟﻪ ﺭﺑﻘﺔﹲ ﰲ ﻋﻨﻘﻪ ﻣﻦ ﻗﻤﻴﺼﻪ ** ﻭﺳﺎﺋﺮﻩ ﻋﻦ ﻣﺘﻨﻪ ﻗﺪ ﺗﻘﺪﺩﺍ ( ) ﺭﻗﻮﺩ ﺿﺤﻴﺎ ٍ‬
‫ﻟﺴﺎﻧﻪ ** ﺇﺫﺍ ﲰﻊ ﺍﻹﺟﺮﺍﺱ ﻣﻜﺤﺎﻝ ﺃﺭﻣﺪﺍ ( ) ﻳﻔﻴﺖ ﺍﻟﻨﻔﻮﺱ ﻗﺒﻞ ﺃﻥ ﻳﻘﻊ ﺍﻟﺮﻗﻰ ** ﻭﺍﺑﻦ ﺃﺑﺮﻕ ﺍﳊﺎﻭﻱ ﻋﻠﻴﻪ‬
‫ﻭﺃﺭﻋﺪﺍ (‬

‫ﺷﻌﺮ ﰲ ﺍﳊﻴﺔ ) ﻻ ﻳﻨﺒﺖ ﺍﻟﻌﺸﺐ ﰲ ﻭﺍ ٍﺩ ﺗﻜﻮﻥ ﺑﻪ ** ﻭﻻ ﳚﺎﻭﺭﻫﺎ ﻭﺣﺶٌ ﻭﻻ ﺷﺠﺮ ( ) ﺭﺑﺪﺍﺀ ﺷﺎﺑﻜﺔ ﺍﻷﻧﻴﺎﺏ‬
‫ﺫﺍﺑﻠﺔ ** ﻳﻨﺒﻮ ﻣﻦ ﺍﻟﻴﺒﺲ ﻋﻦ ﻳﺎﻓﻮﺧﻬﺎ ﺍﳊﺠﺮ ( ) ﻟﻮ ﺳﺮﺣﺖ ﺑﺎﻟﻨﺪﻯ ﻣﺎ ﻣﺴﻬﺎ ﺑﻠﻞﹲ ** ﻭﻟﻮ ﺗﻜﻨﻔﻬﺎ ﺍﳊﺎﻭﻭﻥ ﻣﺎ‬
‫ﻗﺪﺭﻭﺍ ( ) ﻗﺪ ﺣﺎﻭﺭﻭﻫﺎ ﻓﻤﺎ ﻗﺎﻡ ﺍﻟﺮﻗﺎﺓ ﳍﺎ ** ﻭﺧﺎﺗﻠﻮﻫﺎ ﻓﻤﺎ ﻧﺎﻟﻮﺍ ﻭﻻ ﻇﻔﺮﻭﺍ ( ) ﺗﻘﺼﺮ ﺍﻟﻮﺭﻝ ﺍﻟﻌﺎﺩﻱ ﺑﻀﺮﺑﺘﻬﺎ‬
‫** ﻧﻜﺰﹰﺍ ﻭﻳﻬﺮﺏ ﻋﻨﻬﺎ ﺍﳊﻴﺔ ﺍﻟﺬﻛﺮ (‬

‫ﲨﻠﺔ ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﻈﻠﻴﻢ‬

‫ﻓﻤﻤّﺎ ﻓﻴﻪ ﻣﻦ ﺍﻷﻋﺎﺟﻴﺐ ﺃﻧّﻪ ﻳﻐﺘﺬﻱ ﺍﻟﺼّﺨ َﺮ ﻭﻳﺒﺘﻠﻊ ﺍﳊِﺠﺎﺭ ﹶﺓ ﻭﻳﻌﻤﺪ ﺇﱃ ﺍﳌ ْﺮ ﹺﻭ ﻭﺍﳌ ْﺮ ُﻭ ﻣﻦ ﺍﳊﺠﺎﺭﺓ ﺍﻟﱵ ﺗﻮﺻﻒ‬
‫ﺑﺎﳌﻼﺳﺔ ﻭﻳﺒﺘﻠﻊ ﺍﳊﺼﻰ ﻭﺍﳊﺼﻰ ﺃﺻﻠﺐ ﻣﻦ ﺍﻟﺼﱠﺨْﺮ ﰒ ﻳُﻤِﻴﻌﻪ ﻭﻳﺬﻳﺒﻪ ﰲ ﻗﺎﻧﺼﺘﻪ ﺣﺘﱠﻰ ﳚﻌﻠﻪ ﻛﺎﳌﺎﺀ ﺍﳉﺎﺭﻱ‬
‫ﻭﻳﻘﺼ ُﺪ ﺇﻟﻴﻪ ﻭﻫﻮ ﻭﺍﺛﻖٌ ﺑﺎﺳﺘﻤﺮﺍﺋﻪ ﻭﻫﻀْﻤﻪ ﻭﺃﻧّﻪ ﻟﻪ ﻏﺬﺍﺀٌ ﻭﻗِﻮﺍﻡٌ ‪.‬‬
‫ﻀﻤُﻪ ﻟﻠﺸﻲﺀ ﺍﻟﺬﻱ ﻟﻮ ﺃﹸﻟ ِﻘ َﻲ ﰲ‬ ‫ﻭﰲ ﺫﻟﻚ ﺃﻋﺠﻮﺑﺘﺎﻥ ‪ :‬ﺇﺣﺪﺍﳘﺎ ﺍﻟﺘﱠﻐﺬﱢﻱ ﲟﺎ ﻻ ُﻳﺘَﻐﺬﱠﻯ ﺑﻪ ﻭﺍﻷﺧﺮﻯ ﺍﺳﺘﻤﺮﺍﺅﻩ ﻭﻫ ْ‬
‫ﺱ‬
‫ﻀ ْﺮ ﹺ‬‫ﲔ ِﻟ ِ‬‫ﺏ ﰲ ﺍﻟﺸﺪﱠﺓ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ :‬ﺣﱴ َﻳ ِﻠ َ‬ ‫ﺷﻲﺀ ﰒ ﻃﺒﺦ ﺃﺑﺪﹰﺍ ﻣﺎ ﺍﳓﻞﹼ ﻭﻻ ﻻﻥ ﻭﺍﳊﺠﺎﺭﺓ ﻫﻮ ﺍﳌﺜﻞ ﺍﳌﻀﺮﻭ ُ‬
‫ﺙ ﻋﻨ ُﻪ ﻭﻫﻮ ﻣﻠﻤﻮ ُﻡ ( ﻭﻭﺻﻒ‬ ‫ﺠ ٌﺮ ** ﺗﻨﺒﻮ ﺍﳊﻮﺍﺩ ﹸ‬
‫ﺶ ﻟﻮ ﺃﻥﱠ ﺍﻟﹾﻔﺘَﻰ َﺣ َ‬
‫ﺐ ﺍﻟ َﻌْﻴ َ‬
‫ﺍﳌﺎﺿ ﹺﻎ ﺍﳊﹶﺠ ُﺮ ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﻣَﺎ ﺃ ﹾﻃَﻴ َ‬
‫ﺱ‬
‫ﺴ َﻮ ﹰﺓ ﻭﻗﺎﻝ ﰲ ﺍﻟﺘﺸﺪﻳﺪ ‪ :‬ﻧَﺎﺭﹰﺍ َﻭﻗﹸﻮ ُﺩ ﻫَﺎ ﺍﻟﻨﱠﺎ ُ‬
‫ﳊﺠَﺎﺭ ِﺓ ﺃ ْﻭ ﹶﺃ َﺷﺪﱡ ﹶﻗ ْ‬
‫ﺍﻟﻠﹼﻪ ﻗﻠﻮﺏ ﻗﻮ ﹴﻡ ﺑﺎﻟﺸﺪﱠﺓ ﻭﺍﻟﻘﺴﻮﺓ ﻓﻘﺎﻝ ‪ :‬ﻓﹶﻬﹺﻲ ﻛﺎ ِ‬
‫ﳊﺠَﺎ َﺭﺓﹸ‬
‫ﻭَﺍ ِ‬
 ‫ﺱ ﺃﻋﻠﻤﻬﻢ ﺃﻧّﻪ ﻳُﻠﻘﻲ ﺍﻟﻌُﺼﺎﺓ ﰲ ﻧﺎﺭ ﺗﺄﻛ ﹸﻞ ﺍﳊﺠﺎﺭﺓ ‪.‬‬‫ﻷﻧﻪ ﺣﲔ ﺣﺬﺭ ﺍﻟﻨﱠﺎ َ‬
‫ﱪ ﻋﻠﻰ ﺩﻕﱢ ﻋِﻈﺎﻡ ﺍﳌﻄﺎﺭﻕ ﻭﺍﻟ ِﻔﻄﱢﻴﺴﺎﺕ ‪.‬‬‫ﻭﻣﻦ ﺍﳊﺠﺎﺭِﺓ ﻣﺎ ﻳﺘّﺨﺬﻩ ﺍﻟﺼﻔﹼﺎﺭﻭ ﹶﻥ ﻋَﻼ ﹰﺓ ﺩﻭ ﹶﻥ ﺍﳊﺪﻳﺪ ﻷﻧّﻪ ﺃﺻ ُ‬
‫ﻑ ﺍﻟﻨﻌﺎﻣ ﹶﺔ ﻳُﺬِﻳﺐ ﻫﺬﺍ ﺍﳉﻮﻫ َﺮ ﺍﻟﺬﻱ ﻫﺬﻩ ﺻﻔﺘﻪ ‪.‬‬‫ﻓﺠﻮ ُ‬

‫ﺷﻮﺍﻫﺪ ﻷﻛﻞ ﺍﻟﻨﻌﺎﻡ ﺍﳊﺼﻰ ﻭﺍﳊﺠﺎﺭﺓ‬

‫ﲔ ﺃﻣْﺴﻰ ﻭﻫﻮ ﻣ ْﻨ ﹶﻘ ِﻠﺐُ ( ) ﺷﺨﺖ ﺍﳉﺰﺍﺭﺓ ﻣﺜ ﹸﻞ‬

‫ﻭﻗﺎﻝ ﺫﻭ ﺍﻟﺮﱡﻣّﺔ ‪ ) :‬ﺃﺫﹶﺍ َﻙ ﺃ ْﻡ ﺧﺎﺿﺐٌُ ﺑﹺﺎﻟﺴﱢﻲﱢ ﻣﺮﺗ ُﻌ ُﻪ ** ﺃﺑﻮ ﺛﹶﻼﺛ َ‬
‫ﺐ(‬‫ﺡ ِﺧ َﺪﺏﱞ ﺷﻮﻗﹶﺐ ﺧَﺸ ُ‬ ‫ﺖ ﺳﺎﺋﺮُﻩ ** ﻣﻦ ﺍﳌﹸﺴﻮ ﹺ‬ ‫ﺍﻟﺒﻴ ِ‬

‫ﺢ‬
‫ﺠﺐُ ( ) ﺍﳍﹶﺎ ُﻩ ﺁﺀٌ َﻭَﺗﻨﱡﻮﻡ ﻭﻋُ ﹾﻘَﺒﺘُﻪُ ** ِﻣ ْﻦ ﻻﺋ ﹺ‬
‫ﺻﻘﹾﺒﺎ ِﻥ ﹶﻟ ْﻢ َﻳَﺘ ﹶﻘﺸﱠ ْﺮ ﻋﻨﻬﻤﺎ ﺍﻟﻨّ َ‬
‫ﺸ ﹴﺮ ** َ‬
‫) ﻛﺄﻥﱠ ﺭﺟﻠﻴﻪ ِﻣﺴْﻤﺎﻛﺎ ِﻥ ﻣﻦ ﻋُ َ‬
‫ﺍﳌ ْﺮ ﹺﻭ ﻭﺍﳌﹶﺮْﻋَﻰ ﻟﻪ ﻋُﻘﹶﺐ ( ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻨﱠﺠْﻢ ‪ ) :‬ﻭﺍﻟﹾﻤَﺮ ﻭُ ﻳُ ﹾﻠﻘِﻴﻪ ﺇﱃ ﺃﻣﻌﺎﺋﻪ ** ﰲ َﺳﺮْﻃ ﹴﻢ ﻣَﺎ َﺩ ﻋﻠﻰ ﺍﻟﺘﻮﺍﺋ ِﻪ (‬

‫ﺞ ﺍﳊﻴﱠ ِﺔ ﰲ ِﻏﺸَﺎِﺋ ِﻪ ( ﻫﺎ ٍﺩ ﻭﻟﻮ ﺣَﺎ َﺭ ﲝَﻮﺻَﻼِﺋ ِﻪ‬

‫) َﻳﻤُﻮ ُﺭ ﰲ ﺍﳊﻠ ﹺﻖ ﻋﻠﻰ ِﻋ ﹾﻠﺒَﺎِﺋ ِﻪ ** َﺗ َﻤﻌﱡ َ‬

‫ﺇﺫﺍﺑﺔ ﺟﻮﻑ ﺍﻟﻈﻠﻴﻢ ﻟﻠﺤﺠﺎﺭﺓ‬

‫ﺐ ﺍﳊﺠﺎﺭﺓ ﺑﻘﹶﻴﻆ ﺍﳊﺮﺍﺭﺓ ﻓﻘﺪ ﺃﺧﻄﺄ ﻭﻟﻜ ْﻦ ﻻ ﺑﺪﱠ ﻣﻦ ﻣﻘﺪﺍﺭ ﻟﻠﺤﺮﺍﺭﺓ ﻭ ﳓﻮ‬ ‫ﻑ ﺍﻟﻈﱠﻠﻴ ﹺﻢ ﺇﳕﺎ ﻳُﺬﻳ ﹺ‬
‫ﻭ َﻣ ْﻦ َﺯ َﻋ َﻢ ﺃﻥﱠ ﺟَﻮ َ‬
‫ﱄ ﻻ ﺗﺬﻭﺏ ‪ ) .‬ﺍﻟﻘﻮﻝ ﰲ‬ ‫ﻏﺮﺍﺋﺰ ﺃﺧﺮ ﻭﺧﺎﺻّﻴّﺎﺕ ﺃﺧﺮ ﺃﻻ ﺗﺮَﻯ ﺃﻥﱠ ﺍﻟﻘﹸﺪﻭ َﺭ ﺍﻟﱵ ﻳُﻮﻗﺪ ﲢﺘﻬﺎ ﺍﻷﻳﱠﺎ َﻡ ﻭﺍﻟﻠﱠﻴﺎ ﹶ‬
‫ﺕ ﻭﺍﳌﻘﺎﺑﻼﺕ ﻭﺍﻟﻐﺮﺍﺋﺰ ﺣﻖﱞ ﺃﻻ ﺗﺮﻯ ﺃﻥﱠ‬
‫ﺍﳋﺎﺻﱢﻴﱠﺎﺕ ﻭﺍﳌﻘﺎﺑﻼﺕ ﻭﺍﻟﻐﺮﺍﺋﺰ ( ﻭﺳﺄﺩﻟﻚ ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﻘﻮ ﹶﻝ ﰲ ﺍﳋﺎﺻّﻴّﺎ ِ‬
‫ﻒ ﻣﻦ ﺍﻟﻌﻈﺎﻡ‬
‫ﺐ ﻳﺬﻳﺒﺎﻥ ﺍﻟﻌﻈﺎﻡ ﻭﻻ ﻳﺬﻳﺒﺎﻥ ﻧَﻮَﻯ ﺍﻟﺘﻤﺮ ﻭﻧَﻮَﻯ ﺍﻟﺘﻤﺮ ﺃﺭﺧَﻰ ﻭﺃﻟﲔ ﻭﺃﺿﻌ ُ‬
‫ﻑ ﺍﻟﻜﻠﹾﺐ ﻭﺍﻟﺬﱢﻳ ﹺ‬‫ﺟﻮ َ‬
‫ﺼﻤَﺘﺔ ﻭﻣﺎ ﺃﻛﺜﺮ ﻣﺎ ﻳَﻬﻀِﻢ‬
‫ﺍﳌ ْ‬

‫ﺾ‬
‫ﺤ ﹺﻢ ﺑﺎﻟﺸﱠ َﺮ ِﻩ ﻭﺍﻟﻨﱠﻬَﻢ ﻭﻓﻴﻬﺎ ﺑﻌ ُ‬
‫ﻑ ﺍﳊﻴﱠ ِﺔ ﺇﺫﺍ ﺍﺯﺩﺭﺩﺕ ﺑﻀﻊ ﺍﻟﻠ ْ‬
‫ﻑ ﺍﻷﺳﺪ ﻭﺟﻮ ُ‬
‫ﺍﻟﻌﻈﻢ ﻭﻗﺪ ﻳﻬﻀﻢ ﺍﻟﻌﻈ َﻢ ﺟﻮ ُ‬
‫ﺍﻟﻌِﻈﺎﻡ ‪.‬‬
‫ﻭﺍﻟﱪﺍﺫﻳﻦ ﺍﻟﱵ ُﻳﺤِﻴ ﹸﻞ ﺃﺟﻮﺍﻓﹸﻬﺎ ﺍﻟ ﹶﻘﺖﱠ ﻭﺍﻟﺘﱢﱭ َﺭﻭْﺛﹰﺎ ﻻ ﺗﺴﺘﻤﺮﻱ ﺍﻟﺸﻌﲑ ‪.‬‬
‫ﺾ ﺑﺄﺳﻨﺎﻧﹺﻬﺎ ﻋﻠﻰ ﺃﻏﺼﺎ ِﻥ ﺃﻡﱢ ﻏﹶﻰ ْﻻﻥ ﻭﻟﻪ ﺷﻮﻙٌ ﻛﺼَﻴﺎﺻﻲ ﺍﻟﺒﻘﺮ ﻭﺍﻟﻘﹸﻀﺒﺎ ﹸﻥ ﻋﻠﻜﺔ ﻳﺎﺑﺴﺔﹲ ﺟﺮﺩ‬ ‫ﻭﺍﻹﺑ ﹸﻞ ﺗﻘﺒ ُ‬
‫ﻭﺻﻼﺏ ﻣﺘﻴﻨﺔ ﻓﺘﺴﺘﻤﺮﺋﹸﻬﺎ ﻭﲡ َﻌﻠﹸﻬﺎ ﹶﺛﻠﹾﻄﹰﺎ ﻭﻻ ﺗﻘﹾﻮَﻯ ﻋﻠﻰ ﻫﻀْﻢ ﺍﻟﺸﱠﻌِﲑ ﺍﳌ ْﻨﻘﹶﻊ ﻭﻟﻴﺲ ﺫﻟﻚ ﺇﻻﱠ ﺑﺎﳋﺼﺎﺋﺺ‬
‫ﻭﺍﳌﻘﹶﺎﺑﻼﺕ ‪.‬‬
‫ﺱ ﻭﹶﻟﻤَﺎ‬‫ﻭﻗﺪ ﹸﻗﺪﱢﺭ ﻛ ﱡﻞ ﺷﻲﺀ ﻟﺸﻲﺀ ﻭﻟﻮﻻ ﺫﻟﻚ ﳌﺎ ﻧﻔﺬ ﺧﺮﻃﻮ ُﻡ ﺍﻟﺒﻌﻮﺿ ِﺔ ﻭﺍﳉِﺮﺟﺴﺔ ﰲ ﺟﻠﺪ ﺍﻟﻔﻴ ﹺﻞ ﻭﺍﳉﺎﻣﻮ ﹺ‬
‫ﺏ ﺇﱃ ﺍﻻﻧﻐﻤﺎﺱ ﰲ ﺍﳌﺎﺀ ﻣﺮّ ﹰﺓ ﻭﻣﺮّ ﹰﺓ ﻳﺘﻠﻄﱠﺦ ﺑﺎﻟﻄﱢﲔ ﻭﻣﺮّ ﹰﺓ ﳚﻌﻠﻪ ﺃﻫﻠﻪ ﻋﻠﻰ ﺭﺑﻴﺚ ﺍﻟﺪﻛﺎﻥ ﻭﻟﻮ‬ ‫ﺱ ﻳﻬﺮ ُ‬ ‫ﺭﺃﻳﺖ ﺍﳉﺎﻣﻮ َ‬
‫ﺾ ﺍﻻﻋﺘﻤﺎﺩ ‪.‬‬
‫ﻒ ﻭﺇﻻﹼ ﺑَﺒ ْﻌ ﹺ‬
‫ﺴﻠﹼ ﹰﺔ ﺷﺪﻳﺪﹶﺓ ﺍﳌﺘْﻦ ﹶﻟﻤَﺎ ﺃﺩﺧ ﹾﻠﺘَﻬﺎ ﰲ ﺟﻠﺪ ﺍﳉﺎﻣﻮﺱ ﺇﻻﹼ ﺑَﻌ َﺪ ﺍﻟﺘﻜ ﱡﻠ ِ‬
‫ﺩﻓﻌﻮﺍ ﺇﻟﻴﻚ ِﻣ َ‬
‫ﺱ ﺣَﺘّﻰ ﺍﻧﻔﺮَﻯ ﻭﺍﻧﺼﺪﻉ ﻟ ﹶﻄﻌْﻨ ِﺔ ﺍﻟﺒﻌﻮﺿﺔ‬
‫ﻭﺍﻟﺬﻱ ﺳﺨﱠﺮ ﺟﻠ َﺪ ﺍﳉﺎﻣﻮ ﹺ‬
 ‫ﻭﺳﺨﱠﺮ ﺟﻠﺪ ﺍﳊﻤﺎﺭ ﻟﻄﹾﻌﻨﺔ ﺍﻟﺬﱡﺑﺎﺏ ﻭﺳﺨﱠﺮ ﺍﳊﺠﺎﺭﺓ ﳉﻮﻑ ﺍﻟﻈﻠﻴ ﹺﻢ ﻭﺍﻟ َﻌ ﹾﻈ َﻢ ﳉﻮﻑ ﺍﻟﻜﻠﺐ ﻫﻮ ﺍﻟﺬﻱ ﺳﺨﱠﺮ‬
‫ﺕ ﺫﻧﺒﻬﺎ ﰲ ﺿﺎﺣﻲ‬
‫ﺕ ﺃﻥ ﺗُﻠﻘﻲ ﺑﻴﻀﻬﺎ ﻓﺈﻧﱠﻬﺎ ﰲ ﺗﻠﻚ ﺍﳊﺎﻝ ﻣَﺘَﻰ ﻋﻘ َﺪ ْ‬
‫ﺐ ﻷﺫﻧﺎﺏ ﺍﳉﺮﺍﺩ ﺇﺫﺍ ﺃﺭﺍﺩ ْ‬
‫ﺍﻟﺼﱠﺨْﺮ ﺍﻟﺼﱡﻠ َ‬
‫ﺖ ﳍﺎ ﻭﻟﻮ ﻛﺎﻥ ﺍﻧﺼﺪﺍﻋُﻬﺎ ﻣﻦ ﺟﻬﺔ ﺍﻷَﺳْﺮ ﻭﻣﻦ ﻗ ﻮﱠﺓ ﺍﻵﻟﺔ ﻭﻣﻦ ﺍﻟﺼﱠﺪﻡ ﻭﻗ ﻮﱠﺓ ﺍﻟﻐﻤﺰ ﻻﻧﺼﺪﻋﺖ‬‫ﺻﺨْﺮ ٍﺓ ﺍﻧﺼﺪ َﻋ ْ‬
‫ﳌﺎ ﻫُﻮ ﰲ ﺍﳊﺲﱢ ﺃﺷﺪﱡ ﻭﺃﻗﻮﻯ ﻭﻟﻜﻨﱠﻪ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﺘﱠﺴﺨﲑ ﻭﺍﳌﻘﺎﺑﻼﺕ ﻭﺍﳋﺼﺎﺋﺺ ‪.‬‬
‫ﺽ ﻭﺗ ﹶﻠﻘﱠﺎﻩ ﺍﻵﺟُﺮﱡ ﻭﺍﳋ َﺰﻑُ ﺍﻟﻐﻠﻴﻆ‬
‫ﺖ ﰲ ﻋُﻤﻖ ﺍﻷﺭ ﹺ‬
‫ﳊﻠﹾﻔﺎﺀ ﻣﻊ ِﺩﻗﹼﺘﻪ ﻭﺭﺧَﺎﻭﺗﻪ ﻭﻟِﲔ ﺍﻧﻌﻄﺎﻓﻪ ﺇﺫﺍ َﻧﺒ َ‬
‫ﻭﻛﺬﻟﻚ ﻋُﻮﺩ ﺍ ﹶ‬
‫ﺐ ﺫﻟﻚ ﻋﻨﺪ ﻧﺒﺎﺗﻪ ﻭﺷﺒﺎﺑﻪ ﻭﻫﻮ ﰲ ﺫﻟﻚ ﻋﺒﻘﹶﺮٌ ﻧﻀﲑ ‪.‬‬ ‫ﹶﺛ ﹶﻘ َ‬
‫ﻕ ﺟﻮﻑ ﺍﻟﻘﺎﺭ ‪.‬‬
‫ﻭﺯﻋﻢ ﱄ ﻧﺎﺱٌ ﻣﻦ ﺃﻫﻞ ﺍﻷﺭ ُﺩﻥﱢ ﺃﻧّﻬﻢ ﻭﺟَﺪﻭﺍ ﺍﳊﻠﹾﻔﺎﺀ ﻗﺪ َﺧ َﺮ َ‬
‫ﻕ ﹶﻓﻠﹾﺴﹰﺎ َﺑﺼْﺮﻳّﹰﺎ ‪.‬‬
‫ﻭﺯﻋﻢ ﱄ ﺃﺑﻮ ﻋﺘّﺎﺏ ﺍﳉﺮّﺍﺭ ﺃﻧّﻪ ﲰﻊ ﺍﻷ ﹶﻛﺮَﺓ ﻳُﺨﺒﹺﺮﻭ ﹶﻥ ﺃﻧﱠﻬﻢ ﻭﺟﺪﻭﻩ ﻗﺪ َﺧ َﺮ َ‬

‫ﻭﻟﻴﺲ ﺫﻟﻚ ﻟﺸﺪﱠِﺓ ﺍﻟﻐﻤ ﹺﺰ ﻭ ِﺣﺪّﺓ ﺍﻟﺮﺃﺱ ﻭﻟﻜﻨﻪ ﻳﻜﻮﻥ ﻋﻠﻰ ﻗﺪْﺭ ﻣﻼﻗﺎﺓ ﺍﻟﻄﺒﺎﻉ ‪.‬‬
‫ﻑ ﺑﻄﺒﻌﻬﺎ ﻭﺗﺪﻉ ﺍﻷﻏﻤﺎ َﺩ َﻋﻠﹶﻰ (‬‫ﻂ ﰲ ﺣﺎﻧﻮﺕ ﺍﻟﺼﱠﻴﻘﻞ ﻓﺘُﺬﻳﺐ ﺍﻟﺴﱡﻴﻮ َ‬ ‫ﻭﻳﺰﻋﻤﻮﻥ ﺃﻥﱠ ﺍﻟﺼﱠﺎﻋﻘﺔ ﺗﺴ ﹸﻘ ﹸ‬
‫ﺐ ﺍﻟﺮﺟُ ﹶﻞ ﺃﻛﹶﺜﺮُ ﻣﻦ ﺍﳌﻮﺕ ‪.‬‬
‫ﻂ ﻋَﻠﹶﻰ ﺍﻟﺮﱠﺟ ﹺﻞ ﻭﻣﻌﻪ ﺍﻟﺪﺭﺍﻫ ُﻢ ﻓﺘُﺴﺒﻚ ﺍﻟﺪﱠﺭﺍﻫﻢ ﻭﻻ ﻳﺼﻴ ُ‬
‫ﺷﺒﻴ ٍﻪ ﲝﺎﳍﺎ ﻭﺗﺴ ﹸﻘ ﹸ‬
‫ﻭﺍﻟﺒﺤﺮﻳﱡﻮ ﹶﻥ ﻋﻨﺪﻧﺎ ﺑﺎﻟﺒﺼﺮﺓ ﻭﺍ ُﻷُﺑﻠﱠﺔ ﺍﻟﱵ ﺗﻜﻮﻥ ﻓﻴﻬﺎ ﺍﻟﺼﱠﻮﺍﻋﻖ ﻻ ﻳﺪﻋﻮﻥ ﰲ ﺻﺤُﻮﻥ ﺩُﻭﺭﻫﻢ ﻭﺃﻋﺎﱄ ﺳُﻄﻮﺣﻬﻢ‬
‫ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﺼﱡﻔﺮ ﺇﻻﱠ ﺭَﻓﻌﻮﻩ ﻷﻧّﻬﺎ ﻋﻨﺪﻫﻢ ﺗﻨﻘﺾﱡ ﻣﻦ ﺃﺻﻞ ﳐﺎﺭﺟﻬﺎ ﻋﻠﻰ ﻣﻘﺪﺍ ﹴﺭ ﻣﻦ ﳏﺎﺫﺍﺓ ﺍﻷﺭﺽ ﻭﻣﻘﺎﺑﻠﺔ ﺍﳌﻜﺎﻥ‬
‫ﺖ ﺇﻟﻴﻪ ﻋﻦ َﺳﻨَﻨﻬﺎ ‪.‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﺼﱡﻔﺮ ﳍﺎ ﺿﺎﺣﻴﹰﺎ َﻋﺪَﻟ ْ‬
‫ﻭﻣﺎ ﺃﻧﻜﺮ ﻣﺎ ﻗﺎﻟﻮﺍ ﻭﻗﺪ ﺭﺃﻳﺘُﻬﻢ ﻳﺴﺘﻌﻤِﻠﻮﻥ ﺫﻟﻚ ‪.‬‬
‫ﺖ ﻓﺈﺫﺍ ﺍﻧﺘﻬﻰ ﺇﱃ ﺍﻟﺼﱠﺎﺭﻭﺝ ﺃﻣﺴﻚ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺼﱠﺎﺭﻭﺝ‬‫ﺝ َﻧَﺒ َ‬
‫ﺏ ﺍﳌﺘﻮﺿﱠﺄ ﻓﹶﺈﺫﺍ ﺻﻬ ﹺﺮ َ‬
‫ﻭﻗﺪ َﻳﺴْﻘﻂ ﺍﻟﻨﱠﻮﻯ ﰲ ﺗُﺮﺍ ﹺ‬
‫ﺭﻗﻴﻘﹰﺎ ﻓﺈ ﹾﻥ ﻗﹸﻴﱢ َﺮ ﻭﺟُﻌﻞ ﻏِﻠ ﹸﻈ ُﻪ ﺑﻘﺪﺭ ﻃﻮﻝ ﺍﻹﻬﺑﺎﻡ ﻧﺒﺖ ﺫﻟﻚ ﺍﻟﻨﱠﻮﻯ ﺣﺘﱠﻰ ﳜﺮﹺﻕ ﺫﻟﻚ ﺍﻟﻘﺎﺭ ‪.‬‬

‫ﻭﻟﻮ ﺭﺍﻡ ﺭَﺟُﻞﹲ ﺧ ْﺮﻗﹶﻪ ﲟﺴﻤﺎﺭ ﺃﻭ ِﺳﻜﹼﺔ ﳌﺎ ﺑﻠﻎ ﺇﺭﺍﺩﺗﻪ ﺣﱴ ﻳﺸﻖﱠ ﻋﻠﻰ ﻧﻔﹾﺴﻪ ‪.‬‬
‫ﺱ ﺍﻟﻨﱠﺎﺱ ﻫﻮ ﺍﻟﺬﻱ ﺳﺨﱠﺮ ﺍﻟﻘﹸﻤﻘﹸﻢ ﻭﺍﻟﻄﱠﻴﺠﻦ ﻭﺍﳌِﺮْﺟﻞ‬
‫ﻭﺍﻟﺬﻱ ﺳﺨّﺮ ﻫﺬﻩ ﺍﻷﻣﻮ َﺭ ﺍﻟﻘﻮﻳﱠﺔ ﰲ ﻣﺬﹾﻫﺐ ﺍﻟﺮﱠﺃﻱ ﻭﺇﺣﺴﺎ ﹺ‬
‫ﺖ ﻣﻦ‬‫ﺖ ﻹﺑﺮﺓ ﺍﻟﻌﻘﺮﺏ ﻓﻤﺎ ﹸﺃﺣﺼﻲ ﻋ َﺪ َﺩ َﻣ ْﻦ ﺃﺧﱪﱐ ﻣﻦ ﺍﳊ ﻮّﺍﺋﲔ ﻣﻦ ﺃﻫﻞ ﺍﻟﺘﱠﺠﺎﺭﺏ ﺃﻧّﻬﺎ ﺭﺑﱠﻤﺎ ﺧﺮﺟ ْ‬ ‫ﻭﺍﻟﻄﱠﺴ َ‬
‫ﺟُﺤﺮﻫﺎ ﰲ ﺍﻟﻠﱠﻴ ﹺﻞ ﻟﻄﻠﹶﺐ ﺍﻟﻄﱡﻌﻢ ﻭﳍﺎ ﻧﺸﺎﻁ ﻭ ُﻋﺮَﺍﻡ ﻓﺘﻀﺮﹺﺏ ﻛﻞﹼ ﻭﺯﻋﻢ ﱄ ﺧﺎﻗﺎ ﹸﻥ ﺑﻦ ﺻﺒﻴﺢ ﻭﺍﺳﺘﺸﻬﺪ ﺍﳌﺜﻨﱠﻰ ﺑ َﻦ‬
‫ﺖ ﻋﻠﻰ ﻗﹸﻤﻘﹸﻢ ﻭﻗﺪ ﻛﺎﻥ ﲰﻊ ﻬﺑﺬﺍ‬ ‫ﺝ ﺧَﺒﺮُﻩ ﺇﱃ ﺷﺎﻫ ِﺪ ﻟﺼﺪﻗﻪ ﺃﻧّﻪ ﲰ َﻊ ﰲ ﺩﺍﺭﻩ َﻧ ﹾﻘ َﺮ ﹰﺓ ﻭﻗﻌ ْ‬
‫ﹺﺑﺸْﺮ ﻭﻣﺎ ﻛﺎﻥ ﳛﺘﺎ ُ‬
‫ﺍﳊﺪﻳﺚ ﻓﻨﻬﺾ ﳓ َﻮ ﺍﻟﺼﱠﻮﺕ ﻓﺈﺫﺍ ﻫﻮ ﺑﻌﻘﺮﺏ ﻓﺘﻌﺎﻭﺭﻫﺎ ﻫﻮ ﻭﺍﳌﺜﲏ ﺑﻨﻌﺎﳍﻤﺎ ﺣﱴ ﻗﺘﻼﻫﺎ ﰒﱠ ﺩ َﻋ ﻮَﺍ ﲟﺎﺀ ﻓﺼﺒﱠﺎﻩ ﰲ‬
‫ﺸﻴﱠﺘﻬﹺﻤﺎ ﻭﻫﻮ ﺻﺤﻴﺢٌ ﻻ ﻳﺴﻴﻞُﻣﻨﻪ ﺷﻲﺀ ‪.‬‬ ‫ﺍﻟﻘﹸﻤﻘﹸﻢ ﰲ ﻋ ِ‬
‫ﺐ ﻣﻦ ﺫﻟﻚ ﻓﻠﻴﺼ ﹺﺮﻑُ َﺑ ِﺪﻳّﹰﺎ ﺗﻌﺠﱡﺒَﻪ ﺇﱃ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ‬
‫ﻓﻤﻦ ﺗﻌﺠّ َ‬

‫ﲑ ﻭﺍﻟﺒﻐﺎ ﹺﻝ ﻓﻠﻴﻔﻜﱢ ْﺮ ﰲ ﻣﻘﺪﺍﺭ ﺫﻟﻚ ﻣﻦ ﺍﻟﻘﻠﺔ ﻭ ﺍﻟﻜﺜﺮﺓ ﻓﻘﺪ ﺯﻋﻢ ﱄ‬ ‫ﺗﻘﺬﻓﻪ ﺑﺬﻧﺒﻬﺎ ﺍﻟﻌﻘﺮ ﺏُ ﰲ ﺑﺪَﻥ ﺍﻹﻧﺴﺎﻥ ﻭﺍﳊﻤ ﹺ‬
‫ﺴﻌُﻮﻫﺎ ﻓﻮﺟﺪﻭﺍ ﻭﺯﻧَﻬﺎ ﻋﻠﻰ ﲢﻘﻴﻖ ﺍﻟﻮﺯﻥ ﻋﻠﻰ ﻣﻘﺪﺍ ﹴﺭ ﻭﺍﺣﺪ‬ ‫ﻧﺎﺱٌ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌَﺴْﻜﺮ ﺃﻧّﻬﻢ ﻭﺯﻧﻮﺍ َﺟﺮﱠَﺍ َﺭ ﹰﺓ ﺑﻌﺪ ﺃ ﹾﻥ ﺃ ﹾﻟ َ‬
 ‫ﻑ ﻣﻦ ﺷﻜﻞ ﺍﻟﺸﻲﺀ ﺍﳊﺎﺭّ ﻓﻠﻢ ﻗﺼﱠﺮﺕ ﺍﻟﻨﱠﺎ ُﺭ ﻋﻦ ﻣﺒﻠﻎ ﻋﻤﻠﻪ ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﺷِﻜﻞ‬ ‫ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺸﻲﺀ ﺍﳌﻘﺬﻭ ُ‬
‫ﺐ ﺍﻵ ﹶﻥ ﺃﻥﱠ ﺍﻟﺴﻢﱠ ﻟﻴﺲ ﻳﻘﺘﻞ ﺑﺎﳊﺮﺍﺭﺓ ﻭﻻ ﺑﺎﻟﱪﻭﺩﺓ ﺇﺫﺍ‬
‫ﺍﻟﺸﻲﺀ ﺍﻟﺒﺎﺭﺩ ﻓﻠﻢ ﻗﺼﱠﺮ ﺍﻟﺜﻠﺞ ﻋﻦ َﻣﺒْﻠﻎ ﻋﻤﻠﻪ ﻓﻘﺪ َﻭ َﺟ َ‬
‫ﺞ ﻭﺍﻟﻨﺎﺭ ﻟﺬﻛﺮْﻧﺎﻩ ‪.‬‬
‫ﻛﺎﻥ ﺑﺎﺭﺩﹰﺍ ﻭﻟﻮ ﻭ َﺟﺪْﻧﺎ ﻓﻴﻤﺎ ﺃﺭﺩﻧﺎ ﺷﻴﺌﹰﺎ ﺑﻠﻎ ﻣﺒ ﹶﻠ ﹶﻎ ﺍﻟﺜﱠﻠ ﹺ‬
‫ﺲ ﺑﺎﳊﺮﺍﺭﺓ ﻭﻟﻜﻨﱠﻪ ﻻ ﺑﺪّ ﻋﻠﻰ (‬
‫ﺐ ﺍﻟﺼﱠﺨ َﺮ ﺍﻷﻣﻠ َ‬
‫ﻑ ﺍﻟﻨﱠﻌﺎﻣ ِﺔ ﻟﻴﺲ ﻳﺬﹸﻳ ُ‬
‫ﻓﻘﺪ ﺩﻝﱠ ﻣﺎ ﺫﻛﺮﻧﺎ ﻋﻠﻰ ﺃﻥﹼ ﺟﻮ َ‬
‫ﻑ ﺇﻻﱠ ﺑﺎﻟﻮﻫﻢ ﰲ ﺍﳉﻤﻠﺔ ‪.‬‬
‫ﺕ ﺃﲰﺎﺀ ﻭﻻ ﺗﻌﺮ ُ‬‫ﺖ ﺑﺬﺍ ِ‬‫ﺻﻴﱠﺎﺕ ﺃﹸ َﺧ َﺮ ﻟﻴﺴ ْ‬
‫ﻛﻞﱢ ﺣﺎ ﹴﻝ ﻣﻦ ﻣﻘﺪﺍ ﹺﺭ ﻣﻦ ﺍﳊﺮﺍﺭﺓ ﻣﻊ ﺧﺎ ِ‬

‫ﻋﻠﺔ ﻗﺘﻞ ﺍﻟﺴﻢ‬

‫ﻭﺍﻟﺴﻢّ ﻳﻘِﺘﻞ ﺑﺎﻟﻜﻢّ ﻭﺍﻟﻜﹶﻴﻒ ﻭﺍﳉﻨﹺﺲ ﻭﺍﻟ ﹶﻜﻢﱡ ﺍﳌﻘﺪﺍﺭ ﻭﺍﻟﻜﻴﻒ ‪ :‬ﺍﳊﺪّ ﻭﺍﳉﻨﺲ ‪َ :‬ﻋْﻴﻦُ ﺍﳉﻮﻫ ﹺﺮ ﻭﺫﺍﺗُﻪ ﻭﺗﺰﻋ ُﻢ‬
‫ﻑ ﺣَﻴﻮَﺍ ٍﻥ ﹶﻗﺘَﻠ ُﻪ ﻭﻗﺪ ﺃﰉ ﺫﻟﻚ ﻧﺎﺱٌ ﻓﻘﺎﻟﻮﺍ ‪:‬‬ ‫ﻂ َﺟ ْﻮ َ‬ ‫ﺍﳍ ْﻨ ُﺪ ﺃﻥﹼ ﺍﻟﺴﻢّ ﺇﳕﺎ ﻳﻘﺘُﻞ ﺑﺎﻟﻐَﺮﺍﺑﺔ ﻭﺃﻥﹼ ﻛﻞﹼ ﺷﻲﺀ ﻏﺮﻳﺐ ﺧﺎﹶﻟ ﹶ‬
‫ﻼ ﻓﻴﻬﻤﺎ ﲨﻴﻌﹰﺎ ﺑﻞ ﻟﻴﺲ ﻳﻘﺘﻞ ﺇﻻﹼ ﺑﺎﳉﻨﺲ ﻭﻟﻴﺲ‬ ‫ﺐ ﻭﺍﻟﻠﱠﺤﻢ ﻭﺭﺑﱠﻤﺎ ﻛﺎﻥ ﻋﺎﻣ ﹰ‬ ‫ﺼ َ‬
‫ﻭﻣﺎ ﺑﺎﻟﹸﻪ ﻳﻜﻮﻥ ﻏﺮﻳﺒﹰﺎ ﺇﺫﺍ ﻻﻗﻰ ﺍﻟﻌ َ‬
‫ﳊﺴﱠﺎﺱ ﺇﳕﺎ‬ ‫ﺲ ﺇﻻﹼ ﺑﺎﳉﻨﺲ ﻭﻟﻮﻛﺎﻥ ﺍﻟﺬﻱ ﳝﻴﺖ ِﺣﺴﱠﻬُﻤﺎ ﺇﻧﱠﻤﺎ ﳝﻴﺘ ُﻪ ﻷﻧّ ُﻪ ﻏﺮﻳﺐٌ ﺟَﺎ َﺯ ﺃﻳﻀﹰﺎ ﺃ ﹾﻥ ﻳﻜﻮﻥ ﺍ ﹶ‬ ‫ﺗُﺤﺲﱡ ﺍﻟﻨّﻔ ُ‬
‫َﺣﺲّ ﻷﻧﻪ ﻏﺮﻳﺐ ﻭﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﺟﺎﺋﺰﹰﺍ ﻟﻘﻴﻞ ﰲ ﻛﻞﱢ ﺷﻲﺀ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﳉﻬﻢ ‪ :‬ﻟﻮﻻ ﺃﻥﹼ ﺍﻟﺬﻫﺐ ﺍﳌﺎﺋ َﻊ ﻭﺍﻟﻔِﻀّﺔ ﺍﳌﺎﺋﻌﺔ ﳚﻤﺪﺍﻥ ﺇﺫﺍ ﺻﺎﺭﺍ ﰲ ﺟﻮﻑ ﺍﻹﻧﺴﺎﻥ ﻭﺇﺫﺍ َﺟ َﻤﺪَﺍ ﱂ‬
‫ﳚﺎﻭﺯَﺍ ﻣﻜﺎ ﻬﻧﹶﻤﺎ ﻟﻜﺎﻧَﺎ ﻣﻦ ﺍﻟﻘﻮﺍﺗﻞ ﺑﺎﻟﻐﺮﺍﺑﺔ ‪.‬‬
‫ﺲ ﺗﻀﻴﻖ ﺟﺪ‪‬ﺍ ﻭﻣﺎ ﻗﺮﺃﺕ ﻟﻠﻘﺪﻣﺎﺀ ﰲ ﺍﻟﻨﻔﹾﺲ ﺍﻷﺟﻼﺩَ ﺍﻟﻜﺜﲑﺓ ﻭﺇﳕﺎ ﻳﺴﺘﺪ ﱡﻝ‬ ‫ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺩ ْﻋ ﻮَﻯ ﰲ ﺍﻟﻨﱠﻔﺲ ﻭﺍﻟﻨّ ﹾﻔ ُ‬
‫ﺦ ﺍﻟﺮﱢﺟَﺎﻝ ﳍﺎ ﺃﻣﱠ ﹰﺔ ﺑﻌ َﺪ ﺃﻣﱠﺔ ﻭﻋﻤﺮﹰﺍ ﺑﻌﺪ ﻋﻤﺮ ﻋﻠﻰ ﺟﻬﻞ‬
‫ﺴﹺ‬
‫ﺐ ﻋﻠﻰ َﻭ ْﺟ ِﻪ ﺍﻟﺪﱠﻫﺮ ﺇﱃ ﻳﻮﻣﻨﺎ ﻫﺬﺍ ﻭَﻧ ْ‬
‫ﺑﺒﻘﺎ ِﺀ ﺗﻠﻚ ﺍﻟﻜﺘ ﹺ‬
‫ﺱ ﺑﺎﻟﻜﻼﻡ ﻭﺍﳌﺘﻜﻠﻤﻮﻥ‬ ‫ﺃﻛﺜ ﹺﺮ ﺍﻟﻨّﺎ ﹺ‬

‫ﻳﺮﻳﺪﻭﻥ ﺃﻥ َﻳﻌْﻠﻤُﻮﺍ ﻛﻞﹼ ﺷﻲﺀ ﻭﻳﺄﰉ ﺍﻟﻠﹼﻪ ﺫﻟﻚ ﻓﻬﺬﺍ ﺑﺎﺏٌ ﻣﻦ ﺃﻋﺎﺟﻴﺐ ﺍﻟﻈﻠﻴﻢ ‪.‬‬
‫ﻭﻫﻮ ﺍﺑﺘﻼ ُﻋ ُﻪ ﺍﳉﻤ َﺮ ﺣﱴ ﻳﻨﻔﹸ ﹶﺬ ﺇﱃ ﺟﻮﻓﻪ ﻓﻴﻜﻮ ﹶﻥ ﺟﻮﻓﹸﻪ ﻫﻮ ﺍﻟﻌﺎﻣﻞ ﰲ ﺇﻃﻔﺎﺋﻪ ﻭﻻ ﻳﻜﻮﻥ ﺍﳉﻤ ُﺮ ﻫﻮ ﺍﻟﻌﺎﻣﻞ ﰲ‬
‫ﺇﺣﺮﺍﻗﻪ ‪.‬‬
‫ﻉ ﺃﻭ ﻋِﻴﺎﻥ ﺃﻧّ ُﻪ ﺷَﻬ َﺪ‬
‫ﻕ ﺇﺑﺮﺍﻫﻴ ُﻢ ﺑﻦ َﺳﻴّﺎ ﹴﺭ ﺍﻟﻨّﻈﹼﺎﻡ ﻭﻛﻨﱠﺎ ﻻ ﻧﺮﺗﺎﺏ ﲝﺪﻳﺜﻪ ﺇﺫﺍ ﺣﻜﻰ ﻋﻦ ﲰﺎ ﹴ‬
‫ﻭﺃﺧﱪﱐ ﺇﺑﻮ ﺇﺳﺤﺎ َ‬
‫ﺖ‬
‫ﳉ ْﻤ َﺮ ﻛﻨ ُ‬
‫ﳏﻤﺪ ﺑ َﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﻳﻠﻘﻲ ﺍﳊﺠَﺮ ﰲ ﺍﻟﻨّﺎﺭ ﻓﺈﺫﺍ ﻋﺎﺩ ﻛﺎﳉﻤﺮ ﹶﻗﺬﹶﻑ ﺑﻪ ﻗﹸﺪّﺍ َﻣﻪُ ﻓﺈﺫﺍ ﻫﻮ ﻳﺒﺘﻠﻌﻪ ﻛﻤﺎ ﻳﺒﺘﻠﻊ ﺍ ﹶ‬
‫ﳉ ْﻤ َﺮ ﺳﺨﻴﻒٌ ﺳﺮﻳ ُﻊ ﺍﻻﻧﻄﻔﺎ ِﺀ ﺇﺫﺍ ﻟﻘﻲ ﺍﻟﺮﱡﻃﻮﺑﺎﺕ ﻭﻣﱴ ﺃﻃﺒ َﻖ ﻋﻴﻪ ﺷﻲﺀ ﳛُﻮ ﹸﻝ َﺑ ْﻴَﻨﻪُ ﻭﺑﲔ ﺍﻟﻨّﺴﻴﻢ‬ ‫ﻗﻠﺖ ﻟﻪ ‪ :‬ﺇﻥﱠ ﺍ ﹶ‬
‫ﺖ ﺍﳊﺠﺎﺭﺓ‬ ‫ﻼ ﻭﺃﻟﺰﻕ ﻟﺰُﻭﻗﹰﺎ ﻭﺃﺑﻄﺄ ﺍْﻧﻄِﻔﺎ ًﺀ ﻓﻠﻮ ﺃﲪْﻴ َ‬
‫ﺠ َﺮ ﺃﺷﺪﱡ ﺇﻣﺴﺎﻛﹰﺎ ﳌﺎ ﻳﺘﺪﺍﺧﻠﻪ ﻣﻦ ﺍﳊﺮﺍﺭﺓ ﻭﺃﺛ ﹶﻘﻞﹸ ِﺛ ﹶﻘ ﹰ‬
‫ﳊَ‬
‫َﺧ َﻤ َﺪ ﻭﺍ ﹶ‬
‫ﺚ ﺍﺷﺘﺪّ ﺗﻌﺠﱯ ﻟﻪ ﻓﻘﻠﺖ ﻟﻪ ‪ :‬ﻟﻮ ﺃﲪﻴﺖ ﺃﻭﺍﻗﻲﱠ‬ ‫ﻓﺄﲪﺎﻫﺎ ﰒ ﻗﺬﻑ ﻬﺑﺎ ﺇﻟﻴﻪ ﻓﺎﺑﺘﻠﻊ ﺍﻷﻭﱃ ﻓﺎﺭﺗَﺒﺖ ﺑﻪ ﻓﻠﻤﺎ ﺛﲎ ﻭﺛﻠﹼ ﹶ‬
‫ﺖ‬
‫ﺐ ﻣﻦ ﺍﻷ ﻭّ ﹺﻝ ﻭﺍﻟﺜﹼﺎﱐ ﻭﻗﺪ ﺑﻘَﻴ ْ‬ ‫ﺍﳊﺪﻳ ِﺪ ﻣﺎ ﻛﺎﻥ ﻣﻨﻬﺎ ﺭُ ْﺑ َﻊ ﺭﹺﻃ ﹴﻞ ﻭﻧﺼﻒ ﺭﻃﻞ ﻓﻔﻌﻞ ﻓﺎﺑﺘﻠﻌﻪ ﻓﻘﻠﺖ ‪ :‬ﻫﺬﺍ ﺃﻋﺠ ُ‬
‫ﺾ(‬
‫ﺴَﺘﻤْﺮﻱ ﺍﳊﺪﻳﺪ ﻛﻤﺎ ﻳﺴﺘ ْﻤﺮﹺﻱ ﺍﳊﺠﺎﺭﺓ ﻭﱂ ﻳﺘﺮﻛﻨﺎ ﺑﻌ ُ‬
‫ﻋﻠﻴﻨﺎ ﻭﺍﺣﺪﺓﹲُ ﻭﻫﻮ ﺃﻥ ﻧﻨﻈﺮ ‪ :‬ﺃَﻳ ْ‬
‫ﺍﻟﺴﻔﻬﺎﺀ‬

‫ﺖ ﻋﻠﻰ ﺫﺑْﺤﻪ ﻭﺗﻔﺘﻴﺶ َﺟ ﻮْﻓﻪ ﻭﻗﺎﻧﺼﺘﻪ ﻓﻠﻌﻞﹼ ﺍﳊﺪﻳﺪ‬ ‫ﻑ ﺫﻟﻚ ﻋﻠﻰ ﺍﻷﻳﱠﺎﻡ ﻭﻛﻨﺖ َﻋﺰْﻣ ُ‬ ‫ﻕ ﺃﻥ َﻧﺘَﻌﺮﱠ َ‬
‫ﻭﺃﺻﺤﺎﺏ ﺍﳋﹸ ْﺮ ﹺ‬
‫ﲔ ﻓﺄﹸ ْﺣ ِﻤ َﻲ ﰒ ﺃﻟﻘﺎﻩ ﺇﻟﻴﻪ ﻓﺎﺑﺘﻠﻌﻪ ﻓﻠﻢ ﳚﺎﻭﺯ‬
‫ﺾ ﻧُﺪﻣﺎﺋﻪ ﺇﱃ ِﺳﻜﹼ ﹴ‬
‫ﻳﻜﻮﻥ ﻗﺪ ﺑﻘﻲ ﻫﻨﺎﻙ ﻻ ﺫﺍﺋﺒﹰﺎ ﻭﻻ ﺧﺎﺭﺟﹰﺎ ﻓﻌﻤَﺪ ﺑﻌ ُ‬
 ‫ﻑ ﺍﻟﺴّﻜﲔ ﻣﻦ ﻣﻮﺿﻊ َﻣﺬﹾﲝﻪ ﰒﱠ ﺧﺮّ َﻣﻴﱢﺘﹰﺎ ﻓﹶﻤﻨَﻌَﻨَﺎ ﲞُﺮﻗِﻪ ﻣﻦ ﺍﺳﺘﻘﺼﺎﺀ ﻣﺎ ﺃﺭﺩْﻧﺎ ‪.‬‬‫ﺃﻋﻠﻰ ﺣﻠﻘﻪ ﺣﱴ ﻃﻠﻊ ﻃﺮ ُ‬
‫ﳋ َﺮ َﻣ ِﺔ ﻭﺍﻟﺸﻖّ ﺍﻟﺬﻱ ﰲ ﺃﻧﻔﻪ ﻣﺎ ﻟﻠﺒﻌﲑ‬
‫ﻭﰲ ﺍﻟﻨﱠﻌﺎﻣﺔ ﺃﻧّﻬﺎ ﻻ ﻃﺎﺋﺮٌ ﻭﻻ ﺑﻌﲑ ﻭﻓﻴﻬﺎ ﻣﻦ ﺟﻬﺔ ﺍﳌﻨْﺴ ﹺﻢ ﻭﺍﻟﻮﻇﻴﻒ ﻭﺍ ﹶ‬
‫ﺐ ﻭﺍﳌﹺﻨﻘﹾﺎ ﹺﺭ ﻣﺎ ﻟﻠﻄﺎﺋﺮ ﻭﻣﺎ ﻛﺎﻥ ﻓﻴﻬﺎ ﻣﻦ ﺷﻜﻞ ﺍﻟﻄﱠﺎﺋﺮ ﺃﺧ َﺮﺟَﻬﺎ ﻭﻧﻘﹶﻠﻬﺎ ﺇﱃ‬ ‫ﻭﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺮﱢﻳﺶ ﻭﺍﳉﹶﻨﺎﺣَﲔ ﻭﺍﻟﺬﱠﻧ ﹺ‬
‫ﺍﻟﺒﻴﺾ ﻭﻣﺎ ﻛﺎﻥ ﻓﻴﻬﺎ ﻣﻦ ﺷﻜﻞ ﺍﻟﺒﻌﲑ ﱂ ﳜﺮﺟﻬﺎ ﻭﱂ ﻳﻨﻘﻠﻬﺎ ﺇﱃ ﺍﻟﻮُﻟ ِﺪ ﻭﲰﺎﻫﺎ ﺃﻫﻞ ﻓﺎﺭﺱ ‪ :‬ﺃ ْﺷُﺘ ْﺮ ُﻣ ْﺮْﻍ ﻛﺄﻧّﻬﻢ‬
‫ﻗﺎﻟﻮﺍ ‪ :‬ﻫﻮ ﻃﺎﺋﺮ ﻭﺑﻌﲑ ‪.‬‬

‫ﺷﻌﺮ ﰲ ﺷﺒﻪ ﺍﻟﻨﻌﺎﻣﺔ ﺑﺎﻟﺒﻌﲑ ﻭﺍﻟﻄﺎﺋﺮ‬

‫ﺚ ﻣﻦ ﺍﳌﺼِﲑ ( ) ﻭﻣﺜ ﹸﻞ ﻧَﻌﺎﻣ ٍﺔ ُﺗ ْﺪﻋَﻰ ﺑﻌﲑﹰﺍ‬
‫ﻂ ﺑﲔ ﺍﳊﺸَﺎﻳﺎ ** َﺗﺼﲑ ﺇﱃ ﺍﳋﹶﺒﻴ ِ‬
‫ﺖ ﻛﺴﺎﻗ ٍ‬‫ﻭﻗﺎﻝ ﳛﲕ ﺑﻦ ﻧﻮﻓﻞ ‪ ) :‬ﻓﺄﻧ َ‬
‫** ﺗﻌﺎ ﹸﻇﻤِﻬﺎ ﺇﺫﺍ ﻣﺎ ﻗﻴﻞ ﻃِﲑﹺﻱ ( ) ﻓﺈﻥ ﻗﻴﻞ ﺍﺣْﻤِﻠﻲ ﻗﺎﻟﺖ ﻓﺈﻧﱢﻲ ** ِﻣ َﻦ ﺍﻟﻄﱠﲑ ﺍﳌﹸ ﹺﺮﺑﱠ ِﺔ ﺑﺎﻟ ﻮُﻛﻮ ﹺﺭ ( ﰒﱠ ﻫﺠﺎ ﺧﺎﻟﺪﹰﺍ‬
‫ﲑ(‬ ‫ﲑ َﺳ ْﻮ ٍﺀ ** ﺗَﺼُﻮﻝ ﻣﻦ ﺍﳌﹶﺨﺎﻓ ِﺔ ﻟﻠﺰﱠﺋ ﹺ‬
‫ﺖ ﻟﹶﺪَﻯ ﺍﳌﹸﻐﲑﺓ َﻋ َ‬
‫ﻓﻘﺎﻝ ‪ ) :‬ﻭﻛﻨ َ‬

‫ﺖ‬
‫ﻚ ‪ :‬ﺃ ﹾﻃ ِﻌﻤُﻮﱐ ** ﺷﺮﺍﺑﹰﺎ ﰒﱠ ﺑُ ﹾﻠ َ‬
‫ﺻ ْﻮِﺗ َ‬
‫ﺖ ﺑﻜﻞﱢ َ‬
‫ﺼ ﹴﺮ ﺿَﺮﻳ ﹺﺮ ( ) َﻫﺘْﻔ َ‬
‫ﲑ ﺍﻟﺴﱢﻦﱢ ﺫﻱ ﺑ َ‬ ‫ﺝ ﲦﺎﻧﻴ ٍﺔ ﻭ ِﻋﻠﹾﺞ ** ﻛﹶﺒ ﹺ‬‫) ﻷﻋﻼ ﹴ‬
‫ﺱ ﻳﻀﺮﺑﻮﻥ ﻬﺑﺎ ﺍﳌﺜ ﹶﻞ ﻟﻠﺮّﺟﻞ ﺇﺫﺍ ﻛﺎﻥ ِﻣﻤﱠ ْﻦ ﻳﻌﺘ ﱡﻞ ﰲ ﹸﻛﻞﱢ ﺷﻲﺀ‬ ‫ﻋَﻠﻰ ﺍﻟﺴﱠﺮﹺﻳ ﹺﺮ ( ﻭﺇﳕﺎ ﻗﻴﻞ ﺫﻟﻚ ﰲ ﺍﻟﻨﱠﻌﺎﻣﺔ ﻷﻥﹼ ﺍﻟﻨﱠﺎ َ‬
‫ﺖ ﻧﻌﺎﻣﺔﹲ ﺇﺫﺍ ﻗﻴﻞ ﳍﺎ ﺍﲪﻠﻲ ﻗﺎﻟﺖ ‪:‬‬ ‫ﻒ ﺫﻟﻚ ﺍﻟﺘﻜﻠﻴﻒ ﻭﻫﻮ ﻗﻮﳍﻢ ‪ :‬ﺇﳕﺎ ﺃﻧ َ‬ ‫ﻳﻜﻠﻔﻮﻧﻪ ﺑﻌِﻠﺔ ﻭﺇﻥ ﺍ ْﺧَﺘ ﹶﻠ َ‬

‫ﻗﺼﺔ ﺃﺫﱐ ﺍﻟﻨﻌﺎﻣﺔ‬

‫ﺐ ﻗﺮﻧَﲔ ﻓﺮﺟﻌﺖ ﻣﻘﻄﻮﻋ ﹶﺔ ﺍﻷﺫﻧﲔ ﻓﻠﺬﻟﻚ ﻳﺴﻤﱡﻮﻧﻪ ﺍﻟﻈﻠﻴﻢ ﻭﻳﺼﻔﻮﻧﻪ‬

‫ﺖ ﺗﻄ ﹸﻠ ُ‬
‫ﺏ ﺃﻥﱠ ﺍﻟﻨّﻌﺎﻣﺔ ﺫﻫَﺒ ْ‬
‫ﻭﺗﺰﻋ ُﻢ ﺍﻷﻋﺮﺍ ُ‬
‫ﺑﺬﻟﻚ ‪.‬‬
‫ﻭﻗﺪ ﺫﻛﺮ ﺃﺑﻮ ﺍﻟﻌِﻴﺎ ﹺﻝ ﺍﳍﹸﺬﱄﹼ ﺫﻟﻚ ﻓﻘﺎﻝ ‪:‬‬

‫ﺻ ﹾﻔ ﹴﺮ ﻭﻭﺟ ِﻪ‬
‫ﻒ ﻭﺳﻜﻮ ِﻥ ( ) ﻳُﻤْﺴِﻲ ﺇﺫﺍ ﻳُﻤﺴِﻲ ﺑﺒﻄﻦ ﺟﺎﺋﻊ ** ِ‬ ‫) ﻭﺇﺧﺎﻝ ﺃﻥﱠ ﺃﺧﺎﻛﻢ ﻭ ِﻋﺘَﺎﺑَﻪ ** ﺇﺫ ﺟﺎﺀﻛﻢ ﺑﺘﻌ ﱡﻄ ٍ‬
‫ﺚ ﻭﻻ ﻳُﺮﻯ ﰲ َﺑ ﹾﻄﹺﻨ ِﻪ ** ِﻣﺜﹾﻘﺎﻝﹸ َﺣﺒﱠ ِﺔ َﺧﺮْﺩ ﹴﻝ ﻣﻮﺯُﻭ ِﻥ ( ) ﺃﻭ ﻛﺎﻟﻨّﻌﺎﻣ ِﺔ ﺇ ﹾﺫ ﻏﺪﺕ ﻣﻦ‬
‫ﺳﺎﻫ ﹴﻢ َﻣ ْﺪ ﻫُﻮ ِﻥ ( ) ﹶﻓ َﻐﺪَﺍ ُﳝ ﱡ‬
‫ﺕ ﹸﻗﺮُﻭﻥ (‬‫ﺖ ِﻣ ْﻦ ﺫﹶﻭﺍ ِ‬
‫ﺴ ْ‬
‫ﺖ ** ﺻَﻠﻤﺎ َﺀ ﻟﻴ َ‬
‫ﺖ ﺍﻷﺫﹾﻧﺎﻥ ﻣﻨﻬﺎ ﻓﺎ ْﻧﹶﺜَﻨ ْ‬ ‫ﺑﻴﺘﻬﺎ ** ﻟُﻴﺼَﺎﻍ ﹶﻗ ْﺮﻧَﺎ ﻫَﺎ ﹺﺑ َﻐ ْﻴ ﹺﺮ ﺃﺫﻳﻦ ( ) ﻓﺎ ْﺟَﺘﺜﱠ ِ‬

‫ﺴ َﻲ ﻣِﺸﻴَﺘ ُﻪ ﻓﻠﺬﻟﻚ‬
‫ﺐ ﺍﻟﻐُﺮﺍﺏ َﻳَﺘﻌَﻠ ُﻢ ﻣﺸﻴ ﹶﺔ ﺍﻟﻌُﺼﻔﻮﺭ ﻓﻠﻢ ﻳﺘﻌﻠﹼﻤْﻬﺎ ﻭﻧ ِ‬
‫ﺗﻘﻠﻴﺪ ﺍﻟﻐﺮﺍﺏ ﻟﻠﻌﺼﻔﻮﺭ ﻭﻳﻘﻮﻟﻮﻥ ‪ :‬ﺫ َﻫ َ‬
‫ﺠﻞﹸ ﻭﻻ ﻳَﻘﻔﺰُ ﻗﹶﻔﺰﺍﻥ ﺍﻟﻌُﺼْﻔﻮﺭ ‪.‬‬
‫ﺻﺎ َﺭ ﳛ ﹺ‬
‫ﻚ ﻭﺍﻟﺼّﻘ ﹺﺮ ﻭﺍﻟﺒﺎﺯﻱ ﻭﻟﻜﻦ‬
‫ﻣﺸﻲ ﻃﻮﺍﺋﻒ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻭﺍﻟﱪﻏﻮﺙ ﻭﺍﳉﺮﺍﺩ ﹸﺓ ﺫﺍﺕ ﻗﹶﻔﺰ ﻭﻻ ﲤﺸﻲ ِﻣﺸْﻴ ﹶﺔ ﺍﻟﺪﱢﻳ ِ‬
‫ﺤﺠﱠﻞ ِﺧ ﹾﻠﻘﹶﻪ ‪.‬‬
‫ﲤﺸﻲ ﻣِﺸﻴﺔ ﺍﳌﻘﻴﱠﺪ ﺃﻭ ﺍ ﹸﳌ َ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻋِﻤﺮﺍﻥ ﺍﻷﻋﻤﻰ ﰲ ﲢ ﻮﱡﻝ ﻗﹸﻀﺎﻋ ﹶﺔ ﺇﱃ ﻗﺤﻄﺎ ﹶﻥ‬

‫ﺸَﻴ ٍﺔ ِﻣ ْﻦ‬
‫ﺤﻤﱠﻠﻮﺍ ( ) ﻛﺘﺎﺭ ِﻙ ﻳﻮﻣﹰﺎ ِﻣ ْ‬
‫ﻂ ﻓﻼ ﻋﺰﱠ ﺍﻟﱠﺬﻳﻦ َﺗ َ‬
‫ﺶ ﺍﳊﻲﱡ ﺍﳌﻘﻴ ُﻢ ﻓﻔﺎﺭﻗﹸﻮﺍ ** ﺍﳋﹶﻠﻴ ﹶ‬
‫َﻋ ْﻦ ﻧﺰﺍﺭ ‪ ) :‬ﻛﻤﺎ ﺍ ْﺳﺘَﻮ َﺣ َ‬
‫ﺤﺠﹺﻞ (‬
‫ﺢ َﻳ ْ‬
‫ﺠﻴﱠ ٍﺔ ** ﻷﺧﺮﻯ ﻓﻔﺎَﺗ ْﺘﻪُ ﻓﺄﺻَﺒ َ‬
‫َﺳ ﹺ‬
 ‫ﻋﻈﺎﻡ ﺍﻟﻨﻌﺎﻣﺔ‬

‫ﻭﻣﻦ ﺃﻋﺎﺟﻴﺒﻬﺎ ﺃﻧّﻬﺎ ﻣﻊ ﻋ ﹶﻈ ﹺﻢ ﻋﻈﺎﻣﻬﺎ ﻭﺷﺪّﺓ ﻋﺪْﻭﻫﺎ ﻻ ﻣﺦﱠ ﻓﻴﻬﺎ ‪.‬‬

‫ﻱ ﻃِﻮﺍﻝ ( ﻳﻌﲏ ﻇﻠﻴﻤﹰﺎ‬
‫ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ ﺍﻷﻋﻠﻢ ﺍﳍﺬﱄ ‪ ) :‬ﻋَﻠﹶﻰ ﺣﺖﱢ ﺍﻟُﺒﺮَﺍﻳِﺔ َﺯ ْﻣﺨَﺮﻱﱢ ﺍﻟﺲّ ** ﻭﺍﻋ ِﺪ ﹶﻇﻞﱠ ﰲ َﺷ ْﺮ ﹺ‬
‫ﳊﺖﱡ ‪ :‬ﺍﻟﺴﺮﻳﻊ ﻭﺍﻟﺸّﺮﻱ ‪:‬‬
‫ﺷﺒّﻪ ﺑ ِﻪ ﻋ ْﺪ َﻭ ﻓﺮﺳِﻪ ﻭﺍ ﹶ‬

‫ﺍﳊﻨﻈﻞ ﻭﺑُﺮﺍﻳﺘﻪ ‪ :‬ﻗﻮّﺗﻪ ﻋﻠﻰ ﻣﺎ َﻳﺒْﺮﻳﻪ ﻣﻦ ﺍﻟﺴﱠﲑ ﻭﺍﻟﺴﱠﻮﺍﻋﺪ ‪ :‬ﳎﺎﺭﻱ ﳐﹼﻪ ﰲ ﺍﻟﻌﻈﻢ ﻭﻛﺬﻟﻚ ﳎﺎﺭﻱ ﻋُﺮﻭﻕ‬
‫ﺍﻟﻀّﺮﻉ ﻳﻘﺎﻝ ﳍﺎ ﺍﻟﺴﱠﻮﺍﻋﺪ ‪.‬‬
‫ﺴ ِﻌﺪُ ﺑﻌﻀﹰﺎ ﻛﺄﻧّﻪ ﻣﻦ ﺍﻟﺘّﻌﺎﻭﻥ ﺃﻭ ﻣﻦ ﺍﳌﻮﺍﺳﺎﺓ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﻧﻈﻦّ ﺇﻧﱠﻤﺎ ﻗﻴﻞ ﳍﺎ ﺫﻟﻚ ﻷﻥﹼ ﺑﻌﻀَﻬﺎ ﻳُ ْ‬
‫ﺐ ﻋ ﹾﻈ ﹺﻢ ﺍﻟﻈﱠﻠﻴ ﹺﻢ ﻻ ﻣﺦﱠ ﻟﻪ ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻨﱠﺠْﻢ ‪ :‬ﻭﻭﺍﺣﺪ ﺍﻟﺴﱠﻮﺍﻋﺪ ‪:‬‬ ‫ﺼ َ‬
‫ﻗﺎﻝ ‪ :‬ﻭﺍﻟﺰﱠ ْﻣﺨَﺮﻱّ ‪ :‬ﺍﻷﺟﻮﻑ ﻭﻳﻘﺎﻝ ‪ :‬ﺇﻥﱠ ﻗ َ‬
‫ﺳﺎﻋﺪ ‪.‬‬
‫ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﳌﻨﻄﻖ ‪ :‬ﻟﻴﺲ ﺍﳌﺦﱡ ﺇﻻﱠ ﰲ ﺍﺠﻤﻟﻮّﻓﺔ ﻣﺜﻞ َﻋ ﹾﻈ ﹺﻢ ﺍ َﻷ َﺳ ِﺪ ‪.‬‬
‫ﻭﰲ ﺑﻌﺾ ﻋﻈﺎﻣﻪ ﻣﺦﱞ ﻳﺴﲑ ﻭﻛﺬﻟﻚ ﺍﳌﺦﱡ ﻗﻠﻴﻞﹲ ﰲ ﻋِﻈﺎﻡ ﺍﳋﻨﺎﺯﻳﺮ ﻭﻟﻴﺲ ﰲ ﺑﻌﻀﻬﺎ ﻣﻨﻪ ﺷﻲﺀٌ ﺍﻟﺒﺘﱠﺔ ‪.‬‬

‫ﺑﻴﺾ ﺍﻟﻨﻌﺎﻡ ﻭﻣﺎ ﻗﻴﻞ ﻓﻴﻪ ﻣﻦ ﺍﻟﺸﻌﺮ‬

‫ﺾ ﰒﱠ ﺗﻀَﻊ ﺑﻴﻀَﻬﺎ ﻃﻮ ﹰﻻ ﺣﱴ ﻟﻮ ﻣﺪﺩْﺕ ﻋﻠﻴﻬﺎ ﺧﻴﻄﹰﺎ ﳌﺎ‬

‫ﻭ ِﻣ ْﻦ ﺃﻋﺎﺟﻴﺒﻬﺎ ﺃﻧّﻬﺎ ﻣﻊ ﻋِﻈﹶﻢ ﺑﻴﻀﻬﺎ ﺗﻜﺜﱢ ُﺮ ﻋﺪ َﺩ ﺍﻟﺒﻴ ﹺ‬
‫ﺴﻄﹶﻪ ﰒ ﻫﻲ ﻣﻊ ﺫﻟﻚ ﺭﺑﱠﻤﺎ ﺗﺮﻛﺖ‬ ‫ﺕ ﳍﺎ ِﻣ ْﻨﻪُ ﺧُﺮﻭﺟﹰﺎ ﻋﻦ ﺍﻷﺧﺮﻯ ﺗُﻌﻄﻲ ﻛﻞﱠ ﺑﻴﻀ ٍﺔ ﻣﻦ ﺫﻟﻚ ﻗ ْ‬ ‫ﻭﺟﺪ َ‬

‫ﺾ‬
‫ﺾ ﺗﻠﻚ ﻭﺭﺑّﻤﺎ ﺿﺎﻉ ﺍﻟﺒﻴ ُ‬
‫ﺾ ﺃﹸﺧﺮَﻯ ﻓﺘﺤﻀﻨُﻪ ﻭﺭﺑﱠﻤﺎ ﺣﻀﻨﺖ ﻫﺬﻩ ﺑﻴ َ‬
‫ﺠﺪُ ﺑﻴ َ‬
‫ﺲ ﺍﻟﻄﱠﻌﺎﻡ ﻓﺘ ﹺ‬
‫ﺖ ﺗﻠﺘﻤ ُ‬
‫ﺑﻴﻀﻬﺎ ﻭﺫﻫَﺒ ْ‬
‫ﺑﻴﻨﻬﻤﺎ ‪.‬‬
‫ﲔ ﺃﻣْﺴَﻰ ﻭﻫﻮ‬‫ﻼِﺛ َ‬
‫ﻭﺃﻣّﺎ ﻋَﺪ ُﺩ ﺑﻴﻀﻬﺎ ﻭﺭﺋﺎﳍﺎ ﻓﻘﺪ ﻗﺎﻝ ﺫﹸﻭ ﺍﻟﺮﱡﻣّ ِﺔ ‪ ) :‬ﺃﺫﺍﻙ ﺃﻡ ﺧﺎﺿِﺐٌ ﺑﺎﻟﺴﱢﻲﱢ ﻣﺮَﺗﻌُﻪُ ** ﺃﺑﻮ ﹶﺛ ﹶ‬
‫ﲔ‬
‫ﺠﻒﱟ ** ﺳُ ِﻘ َ‬
‫ﺕ ﺫِﻱ ِﻟَﺒ ٍﺪ ِﻫ َ‬
‫ُﻣ ْﻨ ﹶﻘﻠِﺐ ( ﻭﰲ ﻭﺿﻌﻬﺎ ﻟﻪ ﻃﻮ ﹰﻻ ﻭﻋﺮﺿﹰﺎ ﻋﻠﻰ ﺧﻂﱟ ﻭ َﺳ ﹾﻄ ﹴﺮ ﻳﻘﻮﻝ ‪َ ) :‬ﻭﻣَﺎ َﺑ ْﻴﻀَﺎ ُ‬
‫ﺖ ﻳَﺤﻔ ُﻬﻦّ ﺑﹺﻤ ْﺮ ﹶﻓ ﹶﻘ ْﻴ ِﻪ ** َﻭَﻳ ﹾﻠﺤَﻔ ُﻬﻦّ ﻫَﻔﻬَﺎﻓﹰﺎ ﺛﺨﻴﻨﺎ (‬
‫ﹺﺑﺰَﺍ َﺟ ﹴﻞ َﺣﺘﱠﻰ َﺭ ﻭﹺﻳﻨَﺎ ( ) َﻳﺒﹺﻴ ُ‬

‫ﺐ‬
‫ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) :‬ﻬﺗﻮﻯ ﻬﺑﺎ ﻣﻜﺮﺑﺎ ﺕٌ ﰲ ﻣﺮﺍﻓﻘﻬﺎ ** ﻓﺘﻞﹲ ﺻﻼﺏٌ ﻣﻴﺎﺳﲑٌ ﻣﻌﺎﺟﻴﻞ ( ) ﻳﺪﺍ ﻣﻬﺎ ٍﺓ ﻭﺭﺟﻼ ﺧﺎﺿ ﹴ‬
‫ﻒ ﻭﺯﻓﺎﻧﻴ ٍﺔ ﻣﺮﻃﻰ ** ﺯﻋﺮﺍﺀ ﺭﻳﺶ ﺟﻨﺎﺣﻴﻬﺎ ﻫﺮﺍﻣﻴﻞ (‬
‫ﺳﻨ ﹴﻖ ** ﻛﺄﻧﻪ ﻣﻦ ﺟﻨﺎﻩ ﺍﻟﺸﺮﻯ ﳐﻠﻮﻝ ( ) ﻫﻴ ﹴﻖ ﻫﺠ ٍ‬

‫) ﻛﺄﳕﺎ ﻣﻨﺜﱴ ﺃﻗﻤﺎﻉ ﻣﺎ ﻫﺼﺮﺕ ** ﻣﻦ ﺍﻟﻌﻔﺎﺀ ﺑﻠﻴﺘﻴﻬﺎ ﺛﺂﻟﻴﻞ ( ) ﺗﺮﻭﺣﺎ ﻣﻦ ﺳﻨﺎﻡ ﺍﻟﻌﺮﻕ ﻓﺎﻟﺘﺒﻄﺎ ** ﺇﱃ ﺍﻟﻘﻨﺎﻥ‬
‫ﺍﻟﱵ ﻓﻴﻬﺎ ﺍﳌﺪﺍﺧﻴﻞ ( ) ﺇﺫﺍ ﺍﺳﺘﻬﻼ ﺑﺸﺆﺑﻮﺏ ﻓﻘﺪ ﻓﻌﻠﺖ ** ﲟﺎ ﺃﺻﺎﺑﺎ ﻣﻦ ﺍﻷﺭﺽ ﺍﻷﻓﺎﻋﻴﻞ ( ) ﻓﺼﺎﺩﻓﺎ ﺍﻟﺒﻴﺾ‬
‫ﻗﺪ ﺃﺑﺪﺕ ﻣﻨﺎﻛﺒﻬﺎ ** ﻣﻨﻬﺎ ﺍﻟﺮﺛﺎﻝ ﳍﺎ ﻣﻨﻬﺎ ﺳﺮﺍﺑﻴﻞ ( ) ﻓﻨﻜﺒﺎ ﻳﺒﻘﻔﺎﻥ ﺍﻟﺒﻴﺾ ﻋﻦ ﺑﺸ ﹴﺮ ** ﻛﺄﻬﻧﺎ ﻭﺭﻕ ﺍﻟﺒﺴﺒﺎﺱ‬
‫ﻣﻐﺴﻮﻝ (‬

‫ﺗﺸﺒﻴﻪ ﺍﻟﻘﺪﺭ ﺍﻟﻀﺨﻤﺔ ﺑﺎﻟﻨﻌﺎﻣﺔ‬

 ‫ﺡ ﺍﺑ ُﻦ‬
‫ﻭﺍﻟﺸﱡﻌﺮﺍﺀ ﻳﺸﺒﱢﻬﻮﻥ ﺍﻟ ِﻘ ْﺪ َﺭ ﺍﻟﻀﱠﺨْﻤ ﹶﺔ ﺍﻟﱵ ﺗﻜﻮﻥ ﲟﻨ ﹺﺰ ﹺﻝ ﺍﻟﻌَﻈﻴﻢ ﻭﺃﺷﺒﺎ ِﻫ ِﻪ ﻣﻦ ﺍﻷﺟﻮﺍﺩ ﺑﺎﻟﻨﱠﻌﺎﻣﺔ ﻗﺎﻝ ﺍﻟﺮّﻣّﺎ ُ‬
‫َﻣﻴّﺎﺩﺓ ‪ ) :‬ﺇﱃ ﺟﺎﻣ ﹴﻊ ﻣﺜﻞ ﺍﻟﻨﱠﻌﺎﻣﺔ ﻳﻠﺘﻘﻲ ** ﻋﻮﺍﺯﺑﻪ ﻓﻮﻕ ( ﺟﺎﻣﻊ ‪ :‬ﻳﻌﲏ ﺍﻟﻘﺪﺭ ﻭﺟﻌﻠﻬﺎ ﻣﺜﻞ ﺍﻟﻨﱠﻌﺎﻣﺔ ‪.‬‬
‫ﻒ(‬
‫ﺖ ** ﺭﻭﺍﺑﺪُﻫﺎ ﻣﺜ ﹸﻞ ﺍﻟﻨّﻌﺎ ﹺﻡ ﺍﻟﻌﻮﺍ ِﻃ ِ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﻴﺎﺩﺓ ﳝﺪﺡ ﺍﻟﻮﻟﻴ َﺪ ﺑ َﻦ ﻳﺰﻳﺪ ‪ ) :‬ﻧﺘﺎﺝ ﺍﻟ ِﻌﺸَﺎﺭ ﺍﳌ ْﻨﻘِﻴﺎﺕ ﺇﺫﺍ ﺷَﺘ ْ‬

‫ﺐ ﺯﺍ ﹶﻝ َﻋ ْﻨﻬَﺎ ﻫﺸﻴﻤﻬﺎ (‬
‫ﺸ ﹴ‬
‫ﺖ ** ﺑﺄﺟْﺬﺍ ﹺﻝ ﺧُ ْ‬
‫ﺸ ْ‬
‫ﻭﻗﺎﻝ ﺍﻟﻔﺮﺯﺩﻕ ‪ ) :‬ﻭﻗﺪ ﹴﺭ ﻛﺤﻴﺰُﻭﻡ ﺍﻟﻨّﻌﺎﻣﺔ ﺃﹸ ْﺣ ِﻤ َ‬

‫ﺍﻟﺬﺋﺐ ﻭﺍﻟﻨﻌﺎﻡ‬

‫ﻭﺿﺤﻚ ﺃﺑﻮ ﹶﻛ ﹾﻠ َﺪﹶﺓ ﺣﲔ ﺃﹸﻧﺸِﺪ ﺷﻌ َﺮ ﺍﺑﻦ ﺍﻟﻨﱠﻄﱠﺎﺡ ﻭﻫﻮ ﻗﻮﻟﻪ ‪ :‬ﻭﺍﻟﺬﱢﺋﺐ ﻳﻠﻌﺐ ﺑﺎﻟﻨّﻌﺎﻡ ﺍﻟﺸﱠﺎﺭﺩ ﻗﺎﻝ ‪ :‬ﻭﻛﻴﻒ‬
‫ﺐ ﻻ َﻳ ْﻌ ﹺﺮﺽُ ﻟﺒﻴﺾ ﺍﻟﻨﱠﻌﺎﻡ ﻭﻓﺮﺍﺧﻪ ﺣﲔ ﻻ ﻳﻜﻮﻧﺎﻥ ﺣﺎﺿﺮَﻳﻦ ﺃﻭ ﻳﻜﻮ ﹸﻥ ﺃﺣﺪﳘﺎ ﻷﻧﱠ ُﻬﻤَﺎ ﻣﱴ‬
‫ﻳﻠﻌﺐ ﺑﺎﻟﻨّﻌﺎﻡ ﻭﺍﻟﺬﱢﺋ ُ‬
‫ﻀﺘْﻪُ ﺭﻛﻀ ﹰﺔ ﺗُﻠﻘﻴﻪ ﺇﱃ ﺍﻟﺬﱠﻛﺮ ﻓﻼ ﻳﺰﺍﻻﻥ ﻛﺬﻟﻚ‬
‫ﻀﻪُ ﺍﻟﺬﱠﻛ ُﺮ ﻓﺮﻣﺎﻩ ﺇﱃ ﺍﻷﻧﺜﻰ ﻭﺃﻋﺠ ﹶﻠ ْﺘﻪُ ﺍﻷﻧﺜﻰ ﹶﻓ َﺮ ﹶﻛ َ‬‫ﻧﺎﻫﻀﺎﻩ ﺭ ﹶﻛ َ‬
‫ﺣﱴ ﻳﻘﺘُﻼﻩ ﺃﻭ ﻳﻌﺠ َﺰ ﻫُﻤﺎ َﻫﺮَﺑﹰﺎ ﻭﺇﺫﺍ ﺣﺎ َﻭ ﹶﻝ ﺫﻟﻚ ﻣﻨﻪ ﺃ َﺣ ُﺪ ُﻫﻤَﺎ ﱂ ﻳ ﹾﻘ َﻮ ﻋﻠﻴﻪ ﻗﺎﻝ ‪ :‬ﻓﻜﻴﻒ ﻳﻘﻮﻝ ‪:‬‬

‫ﻭﺍﻟﺬﺋﺐ ﻳﻠﻌﺐ ﺑﺎﻟﻨﻌﺎﻡ ﺍﻟﺸﺎﺭﺩ ﻭﻫﺬﻩ ﺣﺎﻟﹸﻪ ﻣﻊ ﺍﻟﻨﱠﻌﺎﻡ ‪.‬‬

‫ﺐ ﺭﺃﺳَﻪ ﻓﻘﻄﹶﻌﻪ ﰒ‬‫ﻭﺯﻋﻢ ﺃﻥﱠ ﻧﻌﺎﻣﺘﲔ ﺍﻋَﺘ َﻮﺭَﺗﺎ ﺫِﺋﺒﹰﺎ ﻓﻬﺰَﻣﺘﺎﻩ ﻭﺻﻌِﺪ ﺷﺠﺮ ﹰﺓ ﻓﺠﺎﻟﺪﳘﺎ ﻓﻨﻘﺮﻩ ﺃﺣﺪُﳘﺎ ﻓﺘﻨﺎ َﻭ ﹶﻝ ﺍﻟﺬﱢﺋ ُ‬
‫ﳉﺒْﻦ ﻭﻳﻮﺻﻒ ﺑﺎﻟﻨﱢﻔﺎﺭ ﻭﺍﻟﺘﱠﻮﺣﱡﺶ ‪.‬‬ ‫ﻧﺰﻝ ﺇﱃ ﺍﻵﺧﺮَ ﻓﺴﺎ َﻭﺭَﻩ ﻓﻬ َﺰﻣَﻪ ‪ ) .‬ﺟُﱭ ﺍﻟﻈﻠﻴﻢ ﻭﻧﻔﺎﺭﻩ ( ﻭﺍﻟﻈﱠﻠﻴﻢ ﻳُﻮﺻَﻒ ﺑﺎ ﹸ‬
‫ﺖ ﺟَﻔﺎ ًﺀ َﻭﻧُﻮﻛﹰﺎ ﻛﺜﲑﺍ ( ) ﻧﻌﺎﻡٌ‬
‫ﺖ ﺑﲏ ﻋﺎﻣ ﹴﺮ ** ﺭﺃﻳ َ‬
‫ﻭﻗﺎﻝ ﺳَﻬﻢ ﺑﻦ ﺣﻨﻈﻠﺔ ﰲ ﻫﺠﺎﺋﻪ ﺑﲏ ﻋﺎﻣﺮ ‪ ) :‬ﺇﺫﺍ ﻣﺎ ﺭَﺃﻳ َ‬
‫ﺠﺮﱡ ﺑﺄ ْﻋﻨَﺎﻗﻬﺎ ** ﻭﳝﻨَﻌﻬﺎ ُﻧﻮْﻛﻬﺎ ﺃﻥ ﺗَﻄﲑﺍ (‬
‫َﺗ ُ‬

‫ﺿﺮﺭ ﺍﻟﻨﻌﺎﻣﺔ‬

‫ﺕ ﰲ ﺃﺫﻥ ﺍﳉﺎﺭﻳﺔ ﺃﻭ ﺍﻟﺼﺒﻴﱠﺔ ﻗﹸﺮﻃﹰﺎ ﻓﻴﻪ ﺣﺠﺮٌ ﺃﻭ‬

‫ﺱ ﰲ ﺍﻟﺪﱡﻭﺭ ﻭﺿﺮﺭُﻫﺎ ﺷﺪﻳﺪٌ ﻷﻧّﻬﺎ ﺭﺑﱠﻤﺎ ﺭﺃ ْ‬
‫ﻭﺍﻟﻨّﻌﺎﻣﺔ ﺗﺘﺨﺬﻫﺎ ﺍﻟﻨّﺎ ُ‬
‫ﺨ ﹶﻄﻔﹸﻪُ‬
‫ﺣﺒّﺔﹲ ﻟﺆﻟ ﹴﺆ ﹶﻓَﺘ ْ‬

‫ﺕ ﺫﻟﻚ ﰲ ﹶﻟﺒﱠ ِﺔ ﺍﻟﺼﱯﱢ ﺃﻭ ﺍﻟﺼﺒﻴّﺔ ﻓﺘﻀﺮﺑﻪ ﲟﻨﻘﺎﺭﻫﺎ ﻓﺮﺑﱠﻤﺎ ﺧﺮﻗﺖ ﺫﻟﻚ‬

‫ﻟﺘﺄﻛﻠﻪ ﻓﻜﻢ ﺃﺫ ٍﻥ ﻗﺪ ﺧﺮَﻗﺘﻬﺎ ﻭﺭﺑّﻤﺎ ﺭﺃ ْ‬
‫ﺍﳌﻜﺎ ﹶﻥ ‪.‬‬

‫ﺷﻌﺮ ﰲ ﺗﺸﺒﻴﻪ ﺍﻟﻔﺮﺱ ﺑﺎﻟﻈﻠﻴﻢ‬

‫) ﻭﺧﺪﱞ ﺃﺳﻴﻞﹲ ﻛﺎﳌِﺴﻦﱢ ﻭﺑﹺﺮْﻛﺔﹲ ** ﻛﹶﺠﺆﺟﺆ َﻫ ْﻴ ﹴﻖ ﺩﻓﱡﻪ ﻗﺪ ﲤ ﻮّﺭﺍ ( ﻭﻗﺎﻝ ﻋُ ﹾﻘَﺒﺔﹸ ﺑﻦ ﺳَﺎﺑﻖ ‪ ) :‬ﻭﻟﻪ ﺑﹺﺮﻛﺔ ﹶﻛﺠُﺆﺟُ ﹺﺆ‬
‫ﳋﻀَﺎﺏ ( ﻭﻗﺎﻝ ﺃﺑﻮ ﺩُﺍﺅﺩ ﺍﻹﻳﺎﺩﻱ ‪:‬‬
‫َﻫ ْﻴ ﹴﻖ ** ﻭﻟﹶﺒﺎﻥﹲ ﻣﻀﺮﱠﺝٌ ﺑﺎ ِ‬

‫ﺤ ﹴﻞ ** ﻣﻘﻠﱠﺼﺔ‬
‫ﺱ ﹶﻓ ْ‬ ‫ﺺ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﻛﺄﻥﱠ ﺣَﻤﺎﺗَﻪ ﻛﹸﺮﺩُﻭ ُ‬ ‫ﺖ ** ﻳ ﹺﻦ ﻳُﺘﺎﺑﹺﻌﺎ ِﻥ ﺃﺷﻖﱠ ﺷﺎﺧ ْ‬
‫) َﻳ ْﻤﺸِﻲ ﻛﻤﺸﻲ ﻧَﻌﺎ َﻣ َ‬
‫ﺏ ( ) ﻷْﻡٌ‬
‫ﻋﻠﻰ ﺳَﺎ ﹶﻗ ْﻲ ﹶﻇﻠِﻴ ِﹺﻢ ( ﻭﻗﺎﻝ ﺃﺑﻮ ﺩﺍﺅ ٍﺩ ﺍﻹﻳﺎﺩﻱﱡ ‪ ) :‬ﻛﺎﻟﺴﱢﻴ ِﺪ ﻣﺎ ﺍﺳﺘﻘﺒﻠﺘﻪ ﻭﺇﺫﺍ ** ﻭَﻟﱠﻰ َﺗﻘﹸﻮ ﹸﻝ ﻣُﹶﻠ ْﻤ ﹶﻠ ٌﻢ ﺿ ْﺮ ُ‬
‫ﺖ ** ﹸﺃ ْﺧﺮَﻯ ﺇﺫﺍ ﻣَﺎ ﺭَﺍ َﻋﻬَﺎ َﺧ ﹾﻄﺐُ (‬
‫ﺸ ﹺﻲ ﻧَﻌﺎ َﻣ ٍﺔ َﺗﹺﺒ َﻌ ْ‬
‫ﺇﺫﺍ ﺍﺳﺘﻘﺒﻠﺘﻪ َﻭ َﻣﺸَﻰ ** ﻣﺘﺘﺎﺑﻌﹰﺎ ﻣﺎ ﺧﺎَﻧﻪُ َﻋ ﹾﻘﺐُ ( ) ﻳَﻤْﺸِﻲ ﻛ َﻤ ْ‬
‫ﺍﻟﻘﻮ ﹸﻝ ﻓﻴﻤﺎ ﺍﺷُﺘﻖﱠ ﻟﻪ ﻣﻦ ﺍﻟَﺒﻴْﺾ ﺍﺳﻢ ﻗﺎﻝ ﺍﻟ َﻌ َﺪﺑﱠﺲ ﺍﻟﻜِﻨﺎﱐﹼ ‪ :‬ﺑﺎﺿﺖ ﺍﻟُﺒ ْﻬﻤَﻰ ‪ :‬ﺃﻱ ﺳﻘﻄﺖ ﻧﹺﺼﺎﻟﹸﻬﺎ‬

‫ﺽ ﺍﻟ ﹶﻜ َﺮﻯ ﰲ ﻋُﻴﻮﻧﹺﻨﺎ‬
‫ﻆ ‪ :‬ﺍﺷﺘﺪﱠ ﺍﳊﺮﱡ ﻭﺧﺮﺝ ﻛ ﱡﻞ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺫﻟﻚ ‪ ) .‬ﻓﺠﹺﺌﻨﺎ ﻭﻗﺪ ﺑﺎ َ‬
‫ﺽ ﺍﻟﻘﹶﻴ ﹸ‬
‫ﺽ ﺍﻟﺼﱠﻴﻒ ﻭﺑﺎ َ‬
‫ﻭﺑﺎ َ‬
‫ﺤﺴﱡﻮﺍ‬
‫ﺕ ﻋﻠﻴﻬﻢ ** ﱂ ﻳُ ِ‬ ‫ﺖ ‪ ) :‬ﺭَﻛِﺒَﺖ ﺑﻴﻀ ﹸﺔ ﺍﻟَﺒﻴَﺎ ِ‬ ‫ﺴﻠﱠﻤَﺎ ( ﻭﻗﺎﻝ ﺃﻣﻴﱠ ﹸﺔ ﺑ ُﻦ ﺃﰊ ﺍﻟﺼﱠ ﹾﻠ ِ‬
‫ﲔ ُﻣ َ‬
‫ﺏ ﺍﳌﹸﻘﹾ ﹺﺮ ِﻓ َ‬
‫** ﹶﻓﺘًﻰ ِﻣ ْﻦ ُﻋﻴُﻮ ﹺ‬
‫ﺠ ْﻮﺗُﻜﹸ ْﻢ ** ﻳﺎ ﺍﺑ َﻦ ﺍﻟﺮﱢﻗﺎﻉ‬‫ﺖ ِﻣ ْﻦ ﺃﹶﺣ ٍﺪ ﻳُﻬﺠَﻰ ﻫ َ‬ ‫ﻣﻨﻬﺎ ﺳِﻮﺍ ﻫَﺎ ﻧﺬﻳﺮﺍ ( ﻭﻗﺎﻝ ﺍﻟﺮﱠﺍﻋﻲ ﻳﻬﺠﻮ ﺍﺑ َﻦ ﺍﻟﺮﱢﻗﺎﻉ ‪ ) :‬ﻟﻮ ﻛ ْﻨ َ‬
‫ﺖ ِﻣ ْﻦ ﺃ َﺣ ِﺪ ( ) ﺗﺄﺑَﻰ ﻗﹸﻀﺎﻋ ﹸﺔ ﹾﱂ ﺗﻘَﺒ ﹾﻞ ﻟﻜ ْﻢ ﻧﺴﺒﹰﺎ ** ﻭﺍﺑﻨَﺎ ﻧﹺﺰﺍ ﹴﺭ ﻓﺄﻧﺘﻢ ﺑَﻴﻀﺔﹸ ﺍﻟَﺒ ﹶﻠ ِﺪ (‬ ‫ﺴ َ‬ ‫ﻭﻟﻜ ْﻦ ﻟ ْ‬
‫ﻀﺔﹸ ﺍﻟﺒَﻠﺪ ﻭﻣﻨﻪ ﺑﻴﻀﺔ ﺍﻹﺳﻼﻡ ﻭﺑﻴﻀﺔ ﺍﻟﻘﺒّﺔ ‪ :‬ﺃﻋﻼﻫﺎ‬ ‫ﻭﰲ ﺍﳌﺪﻳﺢ ﻗﻮ ﹸﻝ ﻋﻠﻲﱢ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ‪ :‬ﺃﻧﺎ َﺑ ْﻴ َ‬
‫ﺾ ‪ :‬ﻗﻼﻧﺲ ﺍﳊﺪﻳﺪ ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﺼﱠ ْﻮ َﻣ َﻌﺔﹸ ﻭﺍﻟَﺒْﻴ ُ‬

‫ﺽ‬
‫ﺐ ﺑَﺎ َ‬
‫ﺾ ﻋَﻨﱢﻲ ** ﻭﻣﺎ ﺇ ﹾﻥ ﻛﺎﻥ ﺫﻟﻚ ﻋﻦ َﺗﻘﹶﺎﱄ ( ) ﺭﺃ ْﻳ َﻦ ﺍﻟﺸﱠﻴ َ‬
‫ﺕ ﺍﻟﺒﹺﻴ ُ‬
‫ﺻﺪﱠ ﺍﻟﻐﺎﻧﻴﺎ ُ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻴﱠﺔ ﺍﻟﻨﱡﻤﲑﻱّ ‪ ) :‬ﻭ َ‬
‫ﳊْﺒ ﹺﻦ ‪ :‬ﺍﻟﻮﻋﺎﺀ ﺍﻟﺬﻱ ُﻳﺠْﻤ ُﻊ ﻓﻴﻪ ﺍﻟﺼﱠﺪﻳﺪ‬
‫ﺝ ﻭﺍ ِ‬
‫ﳋﺮَﺍ ﹺ‬
‫ﺾ ﺍﳉﹸﺮْﺡ ﻭﺍ ﹸ‬
‫ﳉﻤَﺎ ﹺﻝ ( ﻭﺑَﻴ ُ‬
‫ﺴ َﺪ ﻣﺎ َﻋ ﹶﻠﻲﱠ ﻣﻦ ﺍ ﹶ‬
‫ﻋﻠﻰ ِﻟﺪَﺍﺗِﻲ ** ﻭﺃ ﹾﻓ َ‬
‫ﺉ ﻭﺻﻠﹸﺢ ﻭﻗﺪ ﻳُﺴﻤﱡﻮﻥ ﻣﺎ ﰲ ﺑﻄﻮ ِﻥ ﺇﻧﺎﺙ ﺍﻟﺴﱠﻤﻚ َﺑﻴْﻀﹰﺎ ﻭﻣﺎ ﰲ ﺑﻄﻮ ِﻥ ﺍﳉﹶﺮﺍ ِﺩ ﺑﻴﻀﹰﺎ ﻭﺇﻥ ﻛﹶﺎﻧُﻮﺍ ﻻ‬ ‫ﺝ ﺑﺮ َ‬
‫ﺇﺫﺍ َﺧ َﺮ َ‬
‫َﻳ َﺮ ْﻭ ﹶﻥ ِﻗﺸْﺮﹰﺍ ﻳﺸﺘ ِﻤﻞﹸ ﻋﻠﻴﻪ ﻭﻻ ﹶﻗﻴْﻀﹰﺎ ﻳﻜﻮ ﹸﻥ ﳌﺎ ﻓﻴﻪ ِﺣﻀْﻨﹰﺎ ‪.‬‬

‫ﺺ ﻣﻜﻨﻮﻧ ٍﺔ **‬
‫ﺷﻌﺮ ﰲ ﺍﻟﺘﺸﺒﻴﻪ ﺑﺎﻟﺒﻴﺾ ﻭﻗﺎﻝ ﺍﻷﻋﺸﻰ ﰲ ﺗﺸﺒﻴﻪ ﺍﻟﻠﹼﻔﺎ ِﺀ ﺍﳊﺴﻨﺎ ِﺀ ﺑﺎﻟﺒﻴﻀﺔ ‪ ) :‬ﺃﻭ ﺑﻴﻀ ٍﺔ ﰲ ﺍﻟﺪﱢﻋ ﹺ‬
‫ﺦ‬
‫ﺖ ﺇﱃ ﺗَﺎ ﹺﺟ ﹺﺮ ( ﻭﻗﺎﻝ ﰲ ﺑﻴﺾ ﺍﳊﺪﻳﺪ ‪ ) :‬ﻛﺄﻥﱠ ﻧَﻌﺎ َﻡ ﺍﻟﺪﱠﻭﱢ ﺑَﺎﺽ ﻋﻠﻴ ﹺﻬﻢُ ** ﺇﺫﺍ ﺷﺎ َﻡ ﻳﻮﻣﹰﺎ ﻟﻠﺼﱠﺮﻳ ﹺ‬
‫ﺃﻭ ﺩُﺭﱠ ٍﺓ ﺳِﻴ ﹶﻘ ْ‬
‫ﺖ(‬
‫ﺖ ﻧﹺﲑﺍﻧُﻬﺎ ﻓﺎﺳﺘﻘﻠﱠ ِ‬
‫ﻀﻬَﺎ ** ﻭﻗﺪ ﺭُ ِﻓ َﻌ ْ‬
‫ﺍﳌﹸﻨﺪﱠ ِﺩ ( ﻭﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪ ) :‬ﹶﺃَﺗ ْﺘﻨَﺎ ِﻣ َﻦ ﺍﻟَﺒﻄﹾﺤﺎ ِﺀ َﻳ ْﺒﺮُﻕُ ﺑَﻴ ُ‬

‫ﳊﺪِﻳ ِﺪ ﺧﻮﺍ ﹺﺯﺭُ ( ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ ﻗﺎﻝ ‪:‬‬ ‫ﺖﺍﹶ‬ ‫ﺤ َ‬ ‫ﻭﻗﺎﻝ ﺯﻳﺪ ﺍﳋﻴﻞ ‪ ) :‬ﻛﺄﻥﱠ َﻧﻌَﺎ َﻡ ﺍﻟﺪﱠ ﻭﱢ ﺑﺎﺽ ﻋﻠﻴﻬ ُﻢ ** ﹶﻓﹶﺄ ْﺣﺪَﺍ ﹸﻗ ُﻬ ْﻢ َﺗ ْ‬
‫ﻭﻳﻘﺎﻝ ﺗﻘﻴﱠﻀَﺖ ﺍﻟﺒﻴﻀ ﹸﺔ ﻭﺍﻹﻧﺎ ُﺀ ﻭﺍﻟﻘﺎﺭﻭﺭﺓ ﺗﻘﻴﱡﻀﹰﺎ ‪ :‬ﺇﺫﺍ ﺍﻧﻜﺴﺮﺕ ِﻓﻠﹶﻘﹰﺎ ﻓﺈﺫﺍ ﻫﻲ ﱂ َﺗَﺘ ﹶﻔﻠﱠ ْﻖ ِﻓﻠﹶﻘﹰﺎ ﻭﻫﻲ ﻣﺘﻼﺯﻗﺔﹲ ﻓﻬﻲ‬
‫ﻣﻨْﻘﹶﺎﺿَﺔﹲ ﺍﻧﻘِﻴﺎﺿﹰﺎ ﻭﻗﹶﻴﺾ ﺍﻟﺒﻴﻀﺔ ‪ :‬ﻗﺸﺮﻬﺗﺎ ﺍﻟﻴﺎﺑﺴﺔ ﻭ ِﻏ ْﺮﻗِﺌﻬﺎ ‪ :‬ﺍﻟﻘﺸﺮﺓ ﺍﻟﺮﱠﻗﻴﻘﺔ ﺍﻟﱵ ﺑﲔ ﺍﻟﻠﱠﺤﻢ ﻭﺑﲔ ﺍﻟﺼﱠﻤﻴﻢ ﻗﺎﻝ‬
‫‪ :‬ﻭﺍﻟﺼﱠﻤﻴﻢ ‪ :‬ﺍﳉﻠﺪﺓ ‪.‬‬

‫ﺖ ﻭﻟﻴﺲ ﳍﺎ ﻗﺸﺮٌ ﻇﺎﻫﺮ ﻏﲑ ﺍﻟﻐِﺮﻗِﺌﺔ ‪.‬‬ ‫ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ﻏﺮﻗﹶﺄﹶﺕ ﺍﻟﺒﻴﻀ ﹸﺔ ‪ :‬ﺇﺫﺍ ﺧﺮ َﺟ ْ‬
‫ﻗﺎﻝ ﺍﻟﺮﱠﺩﱠﺍﺩ ‪ :‬ﻏﺮﻗﺄﹶﺕ ﺍﻟﺪﱠﺟﺎ َﺟﺔﹸ ﺑﻴﻀﻬﺎ ﻓﺎﻟﺒﻴﻀﺔ ُﻣ َﻐﺮْﻗﺄﺓ ﻭﺍﳋِﺮﺷﺎﺀ ‪ :‬ﺍﻟﻘﺸﺮﺓ ﺍﻟﻐﻠﻴﻈﺔ ﻣﻦ ﺍﻟﺒﻴﻀﺔ ﺑﻌﺪ ﺃﻥ ﺗﺜﻘﹶﺐ‬
‫ﺝ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺒﻠﻞ ﻭﲨﺎﻋُﻬﺎ ﺍﳋﹶﺮﺍﺷﻲّ ﻏﲑ ﻣﻬﻤﻮﺯ ‪.‬‬ ‫ﻓﻴﺨﺮ َ‬
‫ﻗﺎﻝ ‪ :‬ﻭﻗﺎﻝ ﺭﺩﱠﺍﺩ ‪ِ :‬ﺧﺮْﺷﺎﺀُ ﺍﳊﻴّﺔ ‪َ :‬ﺳ ﹾﻠﺨَﻬﺎ ﺣﲔ ﺗﻨﺴَﻠﺦ ‪( .‬‬
‫ﺼﻌَﻬﺎ ﺑﺈﻬﺑﺎﻣﻪ ﻭﺳَﺒﱠﺎﺑﺘﻪِ ﰒﱠ ﻗﺘﻠﻬﺎ ﻓﻘﺎﻟﻮﺍ‬
‫ﺾ ﺍﳌﻠﻮﻙ ﻓﺪﺑﱠﺖ ﻋﻠﻰ ﺣ ﹾﻠﻘِﻪ ﻗﻤﻠﺔﹲ ﻓﺘﻨﺎﻭﳍﺎ ﻓﻘ َ‬‫ﻗﺎﻝ ‪ :‬ﻭﺗﻐﺪّﻯ ﺃﻋﺮﺍﰊﱞ ﻋﻨ َﺪ ﺑﻌ ﹺ‬
‫ﻟﻪ ‪ :‬ﻭﻳﻠﻚ ﻣﺎ ﺻﻨﻌﺖ ﻓﻘﺎﻝ ‪ :‬ﺑﺄﰊ ﺃﻧُﺘ ْﻢ ﻭﺃﻣﻲ ﻣﺎ ﺑﻘﻲ ﺇﻻ ﺧِﺮﺷﺎﺅﻫﺎ ‪.‬‬
 ‫ﺴ ﱡﻞ ﻣﻦ ِﺧﺮْﺷﺎﺋﻪ ﺍﻷﺭﻗ ْﻢ ( ﻭﻗﺎﻝ ﺩُﺭﻳﺪ ﺑﻦ ﺍﻟﺼﱢﻤﱠ ِﺔ ﰲ‬ ‫ﺐ ﻟﺬﺍﻛﻢ ﻛﻤﺎ ** َﻳ ْﻨ َ‬ ‫ﻀ ْ‬
‫ﻀﺒُﻮﺍ َﻧ ْﻐ َ‬
‫ﻭﻗﹶﺎ ﹶﻝ ﺍﳌﹸ َﺮﻗﹼﺶُ ‪ ) :‬ﺇﻥ َﺗ ْﻐ َ‬
‫ﺑَﻴﺾ ﺍﳊﺪﻳﺪ ‪ :‬ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ﰲ ﺍﳊﺎﻓﺮ ﻧﺰَﺍ ﻳﻨﺰﻭ ﻭﺃﻣﱠﺎ ﺍﻟﻈﹼﻠﻴ ُﻢ ﻓﻴﻘﺎﻝ ‪ :‬ﹶﻗﻌَﺎ ﻳﻘﻌُﻮ‬

‫ﻉ ﹶﻗﻮْﻋﹰﺎ ﻭ ِﻗﻴَﺎﻋﹰﺎ ﻭ ﹶﻗﻌَﺎ ﻳﻘﻌُﻮ ﹶﻗﻌْﻮﹰﺍ ﻓﻬﺬﺍ ﻣﺎ ﻳﺴﻮﱡﻭﻥ ﻓﻴﻪ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﺒﻌﲑ ﻭﻳﻘﺎﻝ ‪ :‬ﺧﻒّ‬
‫ﻣﺜﻞ ﺍﻟﺒﻌﲑ ﻳﻘﺎﻝ ‪ :‬ﻗﺎﻉ ﻳﻘﻮ ُ‬
‫ﺴﻢُ ﺍﻟﺒﻌﲑ ﻭﺍﳉﻤﻊ ﻣﻨﺎﺳﻢ ﻭﻛﺬﻟﻚ ﻳﻘﺎﻝ ﻟﻠﻨّﻌﺎﻣﺔ ‪.‬‬ ‫ﺍﻟﺒﻌﲑ ﻭﺍﳉﻤﻊ ﺃﺧﻔﺎﻑ ﻭﻣﻨ ِ‬
‫ﺡ ( ﻭﻗﺎﻝ ﺟﺮﺍﻥ ﺍﻟﻌﻮﺩ ‪:‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺮّﺍﻋﻲ ‪ ) :‬ﻭ ﹺﺭﺟْﻞ ﻛﺮ ْﺟﻞ ﺍﻷﺧْﺪَﺭﻱﱢ ُﻳﺸِﻴﻠﹸﻬﺎ ** ﻭَﻇِﻴﻒٌ ﻋﻠﻰ ُﺧﻒﱢ ﺍﻟﻨّﻌﺎﻣ ِﺔ ﺃﺭْﻭ ُ‬
‫ﺕ ﺫﻱ ِﻟَﺒ ٍﺪ‬ ‫ﺽ ﻣﻦ ﻣﺎ ِﺀ ﺍﻟﻔﺤْﻞ ﻭﺃﹶﻧْﺸﺪ ﻻ ْﺑ ﹺﻦ ﺃﲪﺮ ‪ ) :‬ﻭﻣﺎ ﺑﻴﻀﺎ ُ‬ ‫ﻗﺎﻝ ‪ :‬ﻭﺍﻟﺰﱠﺍﺟَﻞ ‪ :‬ﻣﺎﺀ ﺍﻟﻈﱠﻠﻴﻢ ﻭﻫﻮ ﻛﺎﻟ ِﻜﺮَﺍ ﹺ‬
‫ﺕ ﺑﺎﻟَﺒ ْﻮ ﹺﻝ‬ ‫ﺲ ﺳَﺒَﻨْﺪَﺍ ** ﺓﹲ ﹶﺃﻣَﺎ َﺭ ْ‬
‫ﻑ ُﺗ ْﺪﻧﹺﻴﻚ ِﻣ ْﻦ ﹶﻟﻤِﻴ َ‬
‫ﺠﻒﱟ ** ﺳُﻘِﲔ ﺑﺰَﺍ َﺟ ﹴﻞ َﺣﺘﱠﻰ َﺭ ﻭﹺﻳﻨَﺎ ( ﻭﻗﺎﻝ ﺍﻟﻄﱢ ﹺﺮﻣﱠﺎﺡ ‪َ ) :‬ﺳ ْﻮ َ‬
‫ِﻫ َ‬
‫ﻣَﺎ َﺀ ﺍﻟ ِﻜﺮَﺍﺽ (‬

‫ﻂ ﺑﺎﳊﺒﻞ‬ ‫ﻭﺭﺑﱠﻤﺎ ﺍﺳﺘﻌﺎﺭﻭﺍ ﺍﳌﻨﺎﺳﻢ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﺗﻮﻋﺪﱐ ﺑﺎﻟﺴﱢﺠﻦ ﻭﺍﻵﺩﺍﺕ ** ﺇﺫﺍ َﻋﺪَﺕ ﺗﺄﻇﺒﺖ ﺃﺩﺍﺕ ( ﺗﺮﺑ ﹸ‬
‫ﺕ ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ﻟﻮﻟﺪ ﺍﻟﻨﱠﻌﺎﻡ ‪ :‬ﺍﻟﺮﱠﺃﻝ ﻭﺍﳉﻤﻊ ﺭﹺﺋﺎﻝ ﻭﺭﺋﻼﻥ ﻭَﺣَﻔﱠﺎﻥﹲ َﻭ َﺣﻔﹼﺎﻧﺔ ﻟﻠﻮﺍﺣﺪﺓ ﻭﺍﳉﻤﻊ َﺣﻔﱠﺎﻥ‬ ‫ﹸﺃ ﹶﻛ ْﻴ ﹺﺮﻋَﺎ ِ‬
‫ﺐ‬
‫ﻂ ﻧﻌﺎ ﹴﻡ ﻭﺧِﻴﻄﺎﻥ ﻭﻗﺎﻝ ﺍﻷﺳﻮ ُﺩ ﺑﻦ ﻳُ ْﻌﻔﹸﺮ ‪ ) :‬ﻭﻛﺄﻥﹼ ﻣﺮﺟﻌﻬﻢ َﻣﻨَﺎﻗﻒُ َﺣ ْﻨ ﹶﻈ ﹴﻞ ** ﻟ ِﻌ َ‬
‫ﻭﺣِﺴْﻜﻞ ﻭﻳﻘﺎﻝ ‪ :‬ﻫﺬﺍ ﺧَﻴ ﹸ‬
‫ﻂ ﻧَﻌﺎ ﹺﻡ ( ﻭﻳﻘﺎﻝ ‪ :‬ﻗﹶﻄﻴﻊٌ ﻣﻦ ﻧَﻌﺎﻡ ﻭَﺭَﻋْﻠﺔﹲ ﻣﻦ ﻧﻌﺎﻡ ‪.‬‬
‫ﺍﻟﺮﱢﺋﺎﻝ ﻬﺑﺎ ﻭﺧِﻴ ﹸ‬

‫ﻭﻗﺎﻝ ﺍﻷﺻﻤﻌﻲﱡ ‪ :‬ﺍﻟﺮﱠﻋﻠﺔ ‪ :‬ﺍﻟﻘِﻄﻌﺔ ﻣﻦ ﺍﻟﻨﱠﻌَﺎﻡ ﻭﺍﻟﺴﱢﺮﺏ ﻣﻦ ﺍﻟﻈﱢﺒَﺎ ِﺀ ﻭﺍﻟ ﹶﻘﻄﹶﺎ ﻭﺍﻹﺟْﻞ ﻣﻦ ﺍﻟﻈﱢﻠﻒ ﻭﻗﺎﻝ ﻃﹸﻔﹶﻴ ﹲﻞ‬
‫ﺏ‬
‫ﺖ ﺑ َﺮ ْﻳﻌَﺎ ِﻥ ﺍﻟﺴﱠﻮَﺍﻡ ﺍﳌﻌﺰﱠ ﹺ‬
‫ﺤﻲﱢ ﺑﻌﺪﻣﺎ ** ﺃﺫﺍ َﻋ ْ‬
‫ﻀ ﹶﺔ ﺍ ﹾﻟ َ‬
‫ﺿ ﻮَﺍﹺﺑﻊُ ﺗَﻨْﻮﹺﻱ َﺑ ْﻴ َ‬
‫ﺤﻲﱢ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ‪َ ) :‬‬
‫ﺍﻟ َﻐَﻨ ﹺﻮﻱﱡ ﰲ ﺑﻴﻀﺔ ﺍ ﹾﻟ َ‬
‫(‬
‫ﺐ ﻳُ َﻌﻘﱢﺐُ ﺗﻌﻘِﻴﺒﹰﺎ ﻭﺃﻧﺸﺪﱐ ﻟﺬﻱ‬ ‫ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ‪ :‬ﻟﻠﻈﻠﻴﻢ ﺇﺫﺍ ﺭَﻋﻰ ﰲ ﻫﺬﺍ ﺍﻟﻨﱠﺒﺎﺕ ﺳﺎﻋ ﹰﺔ ﻭﰲ ﻫﺬﺍ ﺳﺎﻋﹰﺔ ﻗﺪ َﻋﻘﱠ َ‬
‫ﺢ ﺍﳌ ْﺮ ﹺﻭ ﻭﺍﳌﹶﺮْﻋَﻰ ﹶﻟﻪُ ﻋُ ﹶﻘﺐُ ( ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ﻟﻠﺮﺟﻞ ﺇﺫﺍ ﻛﺎﻥ ﺻﻐﲑ‬ ‫ﺍﻟﺮﱡﻣﱠﺔ ‪ ) :‬ﺃﳍﺎﻩ ﺁﺀٌ ﻭﺗَﻨﱡﻮﻡٌ َﻭ ُﻋ ﹾﻘَﺒﺘُﻪ ** ِﻣ ْﻦ ﻻﺋ ﹺ‬
‫ﺖ ﹸﻗ ﹶﺬﺫﹸﻩ‬
‫ﺼﻤﱢﻌﹰﺎ ‪ :‬ﺇﺫﺍ ﺍﺑﺘﻠﱠ ْ‬
‫ﺝ ﺍﻟﺴﻬ ُﻢ ﻣَﺘ َ‬
‫ﺍﻷﺫﻧﲔ ﻻﺻﻘﹶﺘﲔ ﺑﺎﻟﺮﱠﺃﺱ ‪ :‬ﺃﺻﻤﻊ ﻭﺍﻣﺮﺃﺓﹲ ﺻَﻤْﻌﺎﺀ ﻭﻳﻘﺎﻝ ‪َ :‬ﺧ َﺮ َ‬

‫ﺨﺮﱠ ﻭَﺭﻳﺸُﻪُ ﻣﺘﺼﻤﱢ ُﻊ ﻭﻳﻘﺎﻝ ‪ :‬ﺃﺗﺎﻧﺎ ﺑﺜﺮﻳﺪٍﺓ ﻣُﺼَﻤﱠﻌَﺔ ‪ :‬ﺇﺫﺍ َﺩﻗﱠ ﹶﻘﻬَﺎ‬
‫ﻣﻦ ﺍﻟﺪﱠﻡ ﻭﺍﻧﻀﻤّﺖ ﻭﻗﺎﻝ ﺃﺑﻮ ﺫﹸﺅﻳﺐ ‪ :‬ﺳﻬﻤﹰﺎ ﹶﻓ َ‬
‫ﺐ ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺫﻛﻴﹰﺎ ﺣﺪﻳﺪﹰﺍ ﻣﺎﺿﻴﹰﺎ‬ ‫ﺐ ﻣﻨﻪ ﻷﻬﻧﺎ ﺩﻗﻴﻘﺔ ﺍﻟﺮﺃﺱ ﻭﻓﻼﻥﹲ ﺃﺻﻤﻊ ﺍﻟﻘ ﹾﻠ ﹺ‬ ‫َﻭ َﺣﺪﱠ َﺩ ﺭﺃﺳَﻬﺎ ﻭﺻﻮﻣﻌﺔ ﺍﻟﺮّﺍﻫ ﹺ‬
‫ﺕ ﻋﻮﺍ ِﻃﺲُ ﺟَﻤّﺔﹲ ** َﻭ َﻣﺮﱠ ﻗﹸَﺒ ْﻴ ﹶﻞ ﺍﻟﺼﱡﺒﺢ ﻇﱯٌ ﻣﺼﻤﱢ ُﻊ ( ﺃﺭﺍﺩ ‪ :‬ﻣﺎﺿﻴﹰﺎ ‪.‬‬ ‫ﻭﻗﺎﻝ ﻃﺮﻓﺔ ‪ ) :‬ﻟﹶﻌَﻤْﺮﹺﻱ ﻟﻘﺪ َﻣﺮﱠ ْ‬
‫ﺷﻌﺮ ﰲ ﺍﻟﺒﻴﺾ ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ﰲ ﺑﻴﻀﺔ ﺍﻟﺒَﻠ ِﺪ ‪:‬‬

‫ﻀ ﹶﺔ ﺍﻟَﺒ ﹶﻠ ِﺪ ( ﻭﻳُﺸﺒﱠﻪ ﻋﻈﺎ ُﻡ ﲨﺎﺟ ﹺﻢ ﺍﻟﺮﺅﻭﺱ ﺑﺒَﻴﺾ‬

‫ﺖ َﺭﻫْﻄﻚ ِﻋْﻨﺪِﻱ َﺑ ْﻴ َ‬ ‫ﺴْﺒ َ‬ ‫ﺿﻊُ ﹺﺑﻜﹾﺮﹰﺍ ﻻ ﺧِﻄﺎ َﻡ ﳍﺎ ** َﺣ ِ‬ ‫ﺖ ﺗُﻮ ِ‬
‫) ﺃ ﹾﻗَﺒ ﹾﻠ َ‬
‫ﺾ ﺍﻟﻨّﻌﺎ ﹺﻡ ( ﻭﻗﺎﻝ ﻣﻘﺎﺗﻞ ﺑﻦ‬
‫ﻕ ** ﻛﹶﺄﻥﱠ ﹶﻓﺮَﺍﺷَﻬﺎ ﺑَﻴ ُ‬ ‫ﺕ ﲝﻤﺎ ﹺﻡ ِﻋ ْﺮ ﹴ‬
‫ﺍﻟﻨّﻌﺎ ﹺﻡ ﻭﻗﺎﻝ ﺍﻷﻋﺮﺝ ﺍﻟ ﹶﻘ ْﻴﹺﻨﻲّ ‪ ) :‬ﺟَﻤﺎﺟ َﻢ ﻏﹸﻮ ِﺩ َﺭ ْ‬
‫ﻚ ﺑﺄﻳﺪﻳﻬﺎ ﻭﺗَﺄﺑَﻰ ﹸﺃﻳُﻮ ُﺭ ﻫَﺎ ( ﻭﻗﺎﻝ ﺍﻟﺴﱡﺤﻴﻤﻲ ﻳﺮﺩّ ﻋﻠﻴﻪ ‪ ) :‬ﻣُﻘﹶﺎِﺗﻞﹸ‬
‫ﺖ ﺳﺤﻴﻤﹰﺎ ﻓﺎ ﹶﻗ َﺪ ﺍﻟﻠﹼ ُﻪ َﺑ ْﻴَﻨﻬَﺎ ** َﺗﻨﹺﻴ ُ‬
‫ﹶﻃ ﹶﻠَﺒ ﹶﺔ ‪ ) :‬ﺭﺃﻳ ُ‬
‫ﳋﺪْﺭ ‪:‬‬
‫ﺖ ﺃﻣﲑُﻫﺎ ( ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺸﱢﻴﺺ ﺍﳋﹸﺰﺍﻋﻲ ﰲ ﺑﻴﻀﺔ ﺍ ِ‬ ‫ﺾ ﻧَﻌﺎﻣ ٍﺔ ** ﻭﺇﻥ ﱂ ﺗﺒﺸﱢﺮﻫﺎ ﻓﺄﻧ َ‬ ‫ﺑﺸﱢﺮْﻫﺎ ﺑﺒَﻴ ﹺ‬
 ‫ﺨَﺘﺮَﻁ ( ) ﻓﹶﺜﻢﱠ ﺗَﻔﺪﻳﻚ ِﻣﻨّﺎ ﻛ ﱡﻞ ﻏﺎﻧﻴ ٍﺔ **‬
‫ﻒ ُﻳ ْ‬
‫ﻉ ﻧﺼ ﹶﻞ ﺍﻟﺴﱠﻴ ِ‬
‫ﺠ ﹶﻞ ﺍﻟﺮﱠ ْﻭ ُ‬
‫ﻀَﺘﻪُ ** ﻭﺃﻋ َ‬
‫) ﻭﺃﺑﺮ َﺯ ﺍﳋِﺪْﺭ ﻣﻦ ِﺛ ْﻨَﻴ ْﻴ ِﻪ َﺑﻴْ َ‬
‫ﺖ ﺳُﻴﻮﻓِﻨﺎ ** َﺧﺬﹶﺍﺭﹺﻳﻒُ‬ ‫ﺶ ﺑ ُﻦ ﻧﺼﻴﺐ ‪ ) :‬ﻛﹶﺄﻥﱠ ﻓﹸﻼﻕ ﺍﳍﺎﻡ ﲢ َ‬ ‫ﺦ ﻳﻔﺪﻳﻚ ﻭﺍﻟ ﻮﹺﻟﺪﺍ ﹸﻥ ﻭﺍﻟﺸﱡﻤُﻂ ( ﻭﻗﺎﻝ ﺟﺤ ُ‬ ‫ﻭﺍﻟﺸﱠﻴ ُ‬
‫ﺤ َﻦ‬
‫ﺴْ‬ ‫ﺕ ﺍﳋﹸﺪﻭ ﹺﺭ ﺣﻮﺍﺳﺮﹰﺍ ** ﳝ َ‬ ‫ﻒ ﻃﺎﺋﺮُﻩ ( ﻭﻗﺎﻝ ﻣﻬﻠﻬ ﹲﻞ ﰲ ﺑﻴﻀﺔ ﺍﳋِﺪﺭ ‪ ) ( :‬ﻭﲡﻮ ﹸﻝ ﺑﻴﻀﺎ ُ‬ ‫ﺾ َﻋﺠﱠ ﹶﻞ ﺍﻟﻨﱠ ﹾﻘ ُ‬‫َﺑ ْﻴ ﹴ‬
‫ﺾ ﺍﻟﻨّﻌﺎﻡ ﺇﻻﹼ ﺍﻷﺑﻜﺎﺭ ‪.‬‬
‫ﺸﺒﱢﻬﻮﻥ ﹺﺑَﺒ ْﻴ ﹺ‬
‫ﺐ ﺍﻷﻳﺘﺎ ﹺﻡ ( ﻭﻫﻮ ﻭﻣﺎ ﻗﺒﻠﻪ ﻳﺪﻻﻥ ﻋﻠﻰ ﺃﻬﻧﻢ ﻻ ﻳُ َ‬
‫ﻀ ﹶﻞ ﺫﹶﻭﺍِﺋ ﹺ‬
‫ﹶﻓ ْ‬
‫ﻗﺎﻝ ﺍﻟﺸﺎ ِﻋﺮُ ‪:‬‬

‫ﺾ ﺑَﻴْﺾ ﺍﻟﻨﱠﻌﺎﻡ ﻭَﲰﺎﻭﺓ ﺍﻟﺸﻲﺀ‬

‫ﺾ ( ﻳﻌﲏ ﺑﺎﻟﺒﹺﻴ ﹺ‬ ‫ﺺ َﻳ ْﻨ َﻬ ﹺ‬
‫ﺨ ﹺ‬
‫ﺴﻪُ ﹶﻏ ْﻴ َﺮ ﹶﺃﻧﱠﻪُ ** ﻣَﺘَﻰ ﻳُ ْﺮ َﻡ ﰲ َﻋ ْﻴَﻨ ْﻴ ِﻪ ﺑﹺﺎﻟﺸﱠ ْ‬
‫) ﻫﺠﻮﻡٌ ﻋَﻠﻴﻬَﺎ َﻧ ﹾﻔ َ‬
‫ﺾ ﻭﻫﺬﺍ ﺍﻟﺒﻴﺖ ﺃﻳﻀﹰﺎ ﻳﺪﻝﹼ ﻋﻠﻰ ﺃﻧﱠ ُﻪ ﻓﹶﺮُﻭﻗﹶﺔﹲ ‪.‬‬ ‫‪ :‬ﺷﺨﺼﻪ ﻷﻥﹼ ﺍﻟﻈﱠﻠﻴﻢ ﳌﺎ ﺭﺁﻫﻢ ﹶﻓﺰﹺﻉ ﻭﻬﻧ َ‬
‫ﺾ َﻫﺠَﺎِﺋ َﻦ َﺩ ْﺭ َﺩﻕُ ( ﻗﺎﻝ ‪:‬‬
‫ﺐ ﻣﻦ ﺑﹺﻴ ﹴ‬
‫ﺖ ﺑﻪ ** ﻏﺮﺍﺑﻴ ُ‬
‫ﻭﻗﺎﻝ ﺫﻭ ﺍﻟﺮﱡﻣﱠﺔ ﰲ ﺑﻴﺾ ﺍﻟﻨﱠﻌﺎﻡ ‪ ) :‬ﺗﺮﺍﻩ ﺇﺫﺍ ﻫﺐّ ﺍﻟﺼﱠﺒﺎ َﺩ َﺭ َﺟ ْ‬
‫ﺖ ﺍﻟﺬﻱ‬ ‫ﺏ ﻬﺗﺒﱠﺎﻥ ﰲ ﺃﻳﺎﻡ ﻳُﺒﺲ ﺍﻟﺒﻘﹾﻞ ﻭﻫﻮ ﺍﻟﻮﻗ ُ‬
‫ﻭﺍﻟﺼﱠﺒَﺎ ﻭﺍﳉﻨﻮ ُ‬

‫ﺾ ﻫﺠﺎﺋﻦ ‪ :‬ﺃﻱ َﺑﻴْﺾ ﻭﺍﻟﺪﱠﺭﺩَﻕ ‪:‬‬

‫ﺐ ﺍﻟﻨﱠﻌﺎﻡ ﻓﻴﻪ ﺍﻟﺒﻴﺾ ﻳﻘﻮﻝ ‪ :‬ﺩﺭﺟﺖ ﺑﻪ ﺭﹺﺋﻼﻥﹲ ﺳﻮﺩٌ ﻏﺮﺍﺑﻴﺐ ﻭﻫﻲ ﻣﻦ ﺑﹺﻴ ﹴ‬ ‫ﻳﺜ ﹸﻘ ُ‬
‫ﺍﻟﺼﱢﻐﺎﺭ ﻭﻫﻮ ﻣﻦ ﺻُ َﻐ ﹺﺮ ﺍﻟﺮﱢ ﹾﺋﻼﹶﻥ ‪.‬‬

‫ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺑﻴﺾ ﺍﻟﻨﻌﺎﻡ‬

‫ﺏ ﱂ ﺗﺴ َﻤ ْﻊ ُﻧﺒُﻮﺡ َﻣﻘﹶﺎ َﻣ ٍﺔ ** ﻭﱂ ﺗَﺮ‬ ‫ﺾ ﺍﻟﻨّﻌﺎﻡ ‪ ) :‬ﻋَﻮﺍﺯ ُ‬‫ﻑ ﺍﻟﻐﻨَﻮﻱّ ﻭﺫﻛﺮ ﻛﻴﻒ ﻳﺄﺧﺬﻭﻥ ﺑﻴ َ‬ ‫ﻗﺎﻝ ﻃﹸﻔﻴﻞ ﺑﻦ ﻋﻮ ٍ‬
‫ﺲ ﺍﳌﻨﺎ ِﺧ ﹺﺮ َﺗ ْﻮ َﺀ ﹺﻡ (‬
‫ﻧَﺎﺭﹰﺍ ِﺗﻢﱠ َﺣ ْﻮ ﹴﻝ ﳎﺮﱠ ﹺﻡ ( ) ﺳِﻮﻯ ﻧﺎﺭ ﺑَﻴﺾ ﺃﻭ ﻏﹶﺰﺍ ﹴﻝ ﻣُ ْﻌﻔﱠ ﹴﺮ ** ﺃ ﹶﻏﻦﱠ ﻣﻦ ﺍﳋﹸْﻨ ﹺ‬

‫ﺚ ﺗﻜﻮﻥ ﺍﻟﻨّﲑﺍﻥ ﻭﻫﻮ ﻧﺎﺭ ﺍﻟﺼﱠﻴﺪ ﻭﻫﺬﻩ‬ ‫ﺏ ﺻﺎﺣﺐ ﺑﻮﺍ ٍﺩ ﻭﺑﺪﻭ ٍﺓ ﻻ ﻳﺄﰐ ﺍﶈﺎﺿ َﺮ ﻭﺍﳌﻴﺎَﻩ ﺣﻴ ﹸ‬ ‫ﻉ ﻣﻌ ﹺﺰ ﹴ‬‫ﻫﺬﻩ ﺇﺑ ﹸﻞ ﺭﺍ ﹴ‬
‫ﺙ ﳍﺎ‬
‫ﺕ ﻧﺎﺭﹰﺍ ﻭﳛ ُﺪ ﹸ‬
‫ﺾ ﺍﻟﻨﱠﻌﺎﻡ ﻷﻥﱠ ﻫﺬﻩ ﻛﻠﱠﻬﺎ ﺗﻌﺸﻰ ﺇﺫﺍ ﺭﺃ ْ‬
‫ﺍﻟﻨﱠﺎ ُﺭ ﻫﻲ ﺍﻟﻨّﺎ ُﺭ ﺍﻟﱵ ﻳُﺼﻄﺎﺩ ﻬﺑﺎ ﺍﻟﻈﱢﺒﺎ ُﺀ ﻭﺍﻟﺮﱢﺋﻼ ﹸﻥ ﻭَﺑْﻴ ُ‬
‫ﺡ‪.‬‬‫ﻓﻜﺮﺓﹲ ﻓﻴﻬﺎ ﻭﻧﻈﺮ ﻭﺍﻟﺼﱯﱡ ﺍﻟﺼﻐﲑ ﻛﺬﻟﻚ ﻭﺃ ﻭﱠ ﹸﻝ ﻣﺎ ﻳﻌﺎﹺﺑﺚﹸ ﺍﻟﺮﱠﺿﻴ ُﻊ ﺃ ﻭﱠ ﹶﻝ ﻣﺎ ﻳﻨﺎﻏﻲ ﺍﳌﺼﺒﺎ ُ‬
‫ﻉ ﻳﻨﻖّ ﻓﺈﺫﺍ ﺭﺃﻯ ﻧﺎﺭﹰﺍ ﺳﻜﹶﺖ ﻭﻫﺬﻩ ﺍﻷﺟﻨﺎﺱ ﻗﺪ‬ ‫ﻉ ﻷﻥﱠ ﺍﻟﻀﱢﻔﺪ َ‬ ‫ﻭﻗﺪ ﻳﻌﺘﺮﻱ ﻣﺜ ﹸﻞ ﺫﻟﻚ ﺍﻷﺳﺪَ ﻭﻳﻌﺘﺮﻱ ﺍﻟﻀﱢﻔﺪ َ‬
‫ﺤﺘَﺎ ﹸﻝ ﳍﺎ ﻬﺑﺎ ‪.‬‬
‫ﺗُﻐﺘﺮﱡ ﺑﺎﻟﻨﱠﺎﺭ ﻭُﻳ ْ‬

‫) ﺗﺸﺒﻴﻪ ﺍﻟﻐﻴﻮﻡ ﺑﺎﻟﻨّﻌﺎﻡ ( ﻭﺗﻮﺻﻒ ﺍﻟﻐﻴﻮ ُﻡ ﺍﳌﺘﺮﺍﻛﻤﺔ ﺑﺄﻥﱠ ﻋﻠﻴﻬﺎ ﻧﻌﺎﻣﹰﺎ ﻗﺎﻝ ﺍﻟﺸﱠﺎﻋﺮ ‪ ) :‬ﻛﺄﻥﱠ ﺍﻟﺮﱠﺑَﺎﺏ ُﺩﻭَﻳ َﻦ ﺍﻟﺴﱠﺤﺎ‬
‫ﺏ ﺭﺑﻴ ُﻊ‬
‫ﺴ ِﻠﻤَﺎ ﻭَﺍ ْﺩﻋُﻮﺍ ﺍﻟﹼﺬِﻱ ** ﻟﻪ ﻛ ﱡﻞ ﹶﺃ ْﻣ ﹴﺮ ﺃ ﹾﻥ َﻳﺼُﻮ َ‬
‫ﺴَﺘ ْ‬
‫ﺏ ﻧَﻌﺎﻡٌ َﺗ َﻌﻠﱠ َﻖ ﺑﺎﻷ ْﺭﺟُ ﹺﻞ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪َ ) :‬ﺧﻠِﻴ ﹶﻠﻲّ ﻻ َﺗ ْ‬
‫** ﹺ‬
‫ﻚ ﻏﺮﱢ ﺍﻟﻨﱠﺸَﺎﺹ ﻛﺄﻬﻧﺎ **‬
‫ﺻﺪُﻭﻉ ( ) ﲟﻨﺘﻀ ٍ‬
‫ﺤﻞﹸ ﺃﻫﻠﻬﺎ ** ﻭﰲ ﺍﻟَﻌﻈﹾﻢ ﺷﻲﺀٌ ﰲ َﺷﻈﹶﺎُﻩ ُ‬
‫( ) ﺣَﻴﹰﺎ ﻟﺒﻼﹶﺩ ﹶﺃ ْﺑ َﻌ َﺪ ﺍ ﹶﳌ ْ‬
‫ﻉ(‬
‫ﺟﹺﺒﺎﻝﹲ ﻋﻠﻴﻬﻦﱠ ﺍﻟﻨﱡﺴﻮ ُﺭ ُﻭﻗﹸﻮ ُ‬

‫ﲔ ﻣ ﹶﻈﻠﱠ ﹺﻞ ( ﻭﺍﻟﻨﻌﺎﺋﻢ ﰲ‬
‫ﺽ ﻭﺑ ﹺ‬
‫ﺨﻔﹸﻮ ﹴ‬
‫ﺿ َﻊ ﺍﻟﻨﱠﻌَﺎﻣَﺎﺕ ﺍﻟﺮﱢﺟﺎ ﹸﻝ ﺑ َﺮ ْﻳ ِﺪﻫَﺎ ** ﻣﻦ ﺑﲔ َﻣ ْ‬
‫ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ ﻭﻗﺎﻝ ﺁﺧﺮ ‪َ ) :‬ﻭ َ‬
‫ﺍﻟﺴﻤﺎﺀ ﻭﺍﻟﻨﻌﺎﺋﻢ ﻭﺍﻟﻨّﻌﺎﻣﺘﺎﻥ ﻣﻦ ﺁﻻﺕ ﺍﻟﺒﺌﺮ ﻭﺍﻟﻨﻌﺎﻣﺔ ‪ :‬ﺑﻴﺖ ﺍﻟﺼﺎﺋﺪ ‪.‬‬
‫ﻭﻗﺎﻝ ﰲ ﻣﺜﻞ ﺫﻟﻚ ﻋﺮﻭ ﹸﺓ ﺑﻦ ﻣُﺮﱠﺓ ﺍﳍﺬﱄﹼ ‪:‬‬
 ‫ﺏ ( ) ﱂ َﻳﺒْﻖ ﻣﻦ َﻋﺮْﺷﻬﺎ ﺇﻻﹼ ﻧﻌﺎﻣﺘُﻬﺎ **‬
‫ﺱ ﳎﺒُﻮ ُ‬
‫ﺏ ﺑﺎﻟﻨّﺎ ﹺ‬
‫ﺱ ﻣُﺸْ ﹺﺮ ﹶﻓ ٍﺔ ** ﻃﺮﻳﻘﻬﺎ َﺳ ﹺﺮ ٌ‬
‫ﺕ َﺭ ْﻳ ٍﺪ ﹶﻛ َﺰﻧْﻖ ﺍﻟﻔﹶﺄ ﹺ‬
‫) ﻭﺫﺍ ِ‬
‫ﺏ(‬ ‫ﺣﺎﻻ ِﻥ ﻣﻨﻬﺰ ٌﻡ ﻣﻨﻬﺎ ﻭﻣَﻨﺼﻮ ُ‬

‫ﻣﺴﻜﻦ ﺍﻟﻨﻌﺎﻡ‬

‫ﻭﰲ ﺍﳌﺜﻞ ‪ :‬ﻣﺎ ﻳُﺠ َﻤﻊُ ﺑﲔ ﺍﻷﺭْﻭَﻯ ﻭﺍﻟﻨّﻌﺎﻡ ﻷﻥﱠ ﺍﻷﺭْﻭَﻯ ﺗﺴﻜﻦ ﺍﳉﺒﺎﻝ ﻭﻻ ﺗُﺴﻬﹺﻞ ﻭﺍﻟﻨّﻌﺎ َﻡ ﺗﺴﻜﻦ ﺍﻟﺴﻬﻞ ﻭﻻ‬
‫ﺗَﺮْﻗﻰ ﰲ ﺍﳉﺒﺎﻝ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﻟﺸﺎ ِﻋﺮُ ‪:‬‬

‫ﺿﻮَﺍﻣِﺮﹰﺍ‬
‫ﳊﹺﻨﻲّ َ‬
‫ﺸ ﹺﻲ ﺍﻟﻮُﻋﻮﻝ ﻋﻠﻰ ﺍﻟﻈﹼﺎ ِﻫ َﺮ ْﻩ ( ﻭﻗﺎﻝ ﻛﺜﻴﱢﺮ ‪ ) :‬ﻳَﻬﺪﻱ َﻣﻄﹶﺎﻳَﺎ ﻛﺎ ﹶ‬ ‫ﲔ ** ﻛﻤ ْ‬ ‫) َﻭ َﺧ ْﻴ ﹴﻞ ﺗُ ﹶﻜ ْﺮ ِﺩﺱُ ﺑﺎﻟﺪّﺍ ﹺﺭ ِﻋ َ‬
‫ﺴﻨﱢﻤﹰﺎ ** َﻭ ﻫْﺪﹰﺍ ﹶﻓ َﻮ ﻫْﺪﹰﺍ ﻧَﺎﻋِﻖٌ ﺑﺮﺋﺎ ﹺﻝ ( ﻭﻗﺎﻝ ﺍﻷﻋﺸﻰ ﰲ‬‫** ﺑﻨﻴَﺎﻁ ﹶﺃ ﹾﻏَﺒ َﺮ ﺷَﺎﺧِﺺ ﺍﻷ ْﻣﻴَﺎ ﹺﻝ ( ) ﻓﹶﻜﹶﺄﻧﱠﻪ ﺇ ﹾﺫ ﻳَﻐْﺘَﺪِﻱ ُﻣَﺘ َ‬
‫ﺗﺸﺒﻴﻪ ﺍﻟﻨﱠﻌﺎﻡ ﲟﺎ ﻳﺘﺪﻟﱠﻰ ﻣﻦ ﺍﻟﺴﱠﺤﺎﺏ ﻣﻦ ﻗﻄﻊ ﺍﻟﺮﱠﺑﺎﺏ ‪:‬‬

‫ﻑ ﺫِﻱ ** َﺯ َﺟ ﹴﻞ ﺃ َﺭﺏﱠ ﺑﻪ ﺳَﺤﺎﺑُﻪ ( )‬

‫) ﻳﺎ َﻫ ﹾﻞ ﺗَﺮﻯ َﺑﺮْﻗﹰﺎ ﻋﻠﻰ ﺍﻝ ** َﺟَﺒﹶﻠ ْﻴ ﹺﻦ ﻳُﻌْﺠﹺﺒُﲏ ﺍﳒِﻴﺎﺑُﻪ ( ) ِﻣ ْﻦ ﺳﺎﻗﻂ ﺍﻷﻛﻨﺎ ِ‬
‫ﺴ ِﻪ ** ﻭﻣﺴﺎﻓﺮﹰﺍ‬‫ﻣﺜ ﹺﻞ ﺍﻟﻨﱠﻌﺎ ﹺﻡ ﻣُ َﻌﻠﱠﻘﹰﺎ ** ﳌﱠﺎ َﺯﻗﹶﺎ ﻭﺩﻧﺎ ﺭَﺑﺎﺑُﻪ ( ﻭﻗﺎﻝ ﻭﺷﺒﱠ َﻪ ﻧﺎﻗﹶﺘ ُﻪ ﺑﺎﻟﻈﱠﻠِﻴﻢ ‪ ) :‬ﻭﺇﺫﺍ ﺃﻃﺎﻑ ﻟﺒﺎﺑﻪ ﺑﺴَﺪﻳ ِ‬
‫ﻂ َﻧﻘﹶﺎﹺﻧ َﻖ ﺃﺭﺑﺪﺍ (‬
‫ﻭﳉﺎ ﺑﻪ ﻭَﺗ َﺰﻳﱠﺪَﺍ ( ) َﺷﺒﱠﻬْﺘ ُﻪ ِﻫﻘﹾﻼ ﻳُﺒﺎﺭﹺﻱ ِﻫ ﹾﻘ ﹶﻠ ﹰﺔ ** َﺭ ْﺑﺪَﺍ َﺀ ﰲ َﺧْﻴ ٍ‬

‫ﻭﺫﻛﺮ ﺯﻫﲑٌ ﺍﻟﻈﱠﻠﻴ َﻢ ﻭﺃﻭﻻﺩﻩ ﺣﺘّﻰ ﺷﺒﱠﻪ ﻧﺎﻗﺘَﻪ ﺑﺎﻟﻈﱠﻠﻴﻢ ‪ ) :‬ﻛﺄﱐ ﻭﺭﺩﰲ ﻭﺍﻟﻘﺮﺍﺏ ﻭﳕﺮﻗﻲ ** ﻋﻠﻰ ﺧﺎﺿﺐ‬
‫ﺍﻟﺴﺎﻗﲔ ﺃﺭﻋﻦ ﻧﻘﻨﻖ ( ) ﺗﺮﺍﻣﻰ ﺑﻪ ﺣﺐ ﺍﻟﺼﺤﺎﺭﻯ ﻭﻗﺪ ﺭﺃﻯ ** ﲰﺎﻭﺓ ﻗﺸﺮﺍﺀ ﺍﻟﻮﻇﻴﻔﲔ ﻋﻮﻫﻖ ( ) ﲢﻦ ﺇﱃ ﻣﻴﻞ‬
‫ﺍﳉﻨﺎﺣﲔ ﺟﺜ ﹴﻢ ** ﻟﺪﻯ ﺳﻜ ﹴﻦ ﻣﻦ ﺑﻴﻀﻬﺎ ﺍﳌﺘﻔﻠﻖ ( ) ﲢﻄﻢ ﻋﻨﻬﺎ ﻋﻦ ﺧﺮﺍﻃﻢ ﺃﺳﻴﺢ ** ﻭﻋﻦ ﺣﺪﻕ ﻛﺎﻟﺴﺒﺞ ﱂ‬
‫ﻳﺘﻔﻠﻖ ( ﺍﻟﺴﱠﺒﺞ ‪ :‬ﺍﳋﹶﺮ ُﺯ ‪.‬‬

‫ﺍﻟﻨﻌﺎﻣﺔ ﻓﺮﺱ ﺧﺎﻟﺪ ﺑﻦ ﻧﻀﻠﺔ‬

‫ﺱ ﺧﺎﻟ ِﺪ ﺑﻦ َﻧﻀْﻠﺔ ‪ :‬ﺍﻟﻨﱠﻌﺎﻣﺔ ﻗﺎﻝ ‪َ ) :‬ﺗﺪَﺍ َﺭ َﻙ ﺇﺭﺧَﺎ ُﺀ ﺍﻟﻨﱠﻌﺎﻣ ِﺔ َﺣ ْﻨﺜﹶﺮﹰﺍ ** َﻭﺩُﻭﺩَﺍ ﹶﻥ ﺃﺩﱠ ْﺗ ُﻪ ﺇﱄﱠ ﻣُﻜﺒﱠﻼ (‬ ‫ﻭﻛﺎﻥ ﺍﺳ ُﻢ ﻓﺮ ﹺ‬
‫ﺲ ﻭﺭﺍﺋﻲ ﺃﻥ ﺃ ِﺩﺏﱠ ﻋﻠﻰ ﺍﻟ َﻌﺼَﺎ ** ﻓﻴﺄ َﻣ َﻦ‬ ‫ﺗﺸﺒﻴﻪ ﻣﺸﻲ ﺍﻟﺸﻴﺦ ﲟﺸﻲ ﺍﻟﺮﺋﺎﻝ ﻭﻗﺎﻝ ﻋُﺮﻭﺓ ﺑﻦ ﺍﻟ ﻮَﺭﺩ ‪ ) :‬ﺃﻟﻴ َ‬
‫ﰊ ﺍﻟ ﹺﻮ ﹾﻟﺪَﺍ ﹸﻥ ﹶﺃ ْﻫ ِﺪﺝُ ﻛﺎﻟﺮﱠﺃ ﹺﻝ (‬
‫ﻒ َ‬‫ﺸﻴّ ٍﺔ ** ُﻳﻄِﻴ ُ‬ ‫ﺖ ﻛﻞﹼ َﻋ ِ‬
‫ﺃﻋﺪﺍﺋﻲ ﻭﻳَﺴْﺄﹶﻣَﻨﹺﻲ ﺃ ْﻫﻠِﻲ ( ) َﺭ ﻫِﻴَﻨ ﹶﺔ ﹶﻗ ْﻌ ﹺﺮ ﺍﻟﺒﻴ ِ‬

‫ﻒ ﰲ ﻣﺸﻴﺘﻪ ﻬﺑ َﺪﺟَﺎﻥ ﺍﻟﺮﱠﺃﹾﻝ ‪.‬‬

‫َﺷﺒﱠﻪ َﻫ َﺪﺟَﺎ ﹶﻥ ﺍﻟﺸﱠﻴﺦ ﺍﻟﻀﱠﻌﻴ ِ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺰﱠﺣْﻒ ‪ ) :‬ﺃﺷﻜﻮ ﺇﻟﻴﻚ َﻭﺟَﻌﹰﺎ ﺑﺮﻛﺒﱵ ** َﻭ َﻫ َﺪﺟَﺎﻧﹰﺎ ﱂ ﻳﻜ ْﻦ ﰲ ِﻣﺸْﻴﱵ ( ﹶﻛ َﻬ َﺪﺟَﺎ ِﻥ ﺍﻟﺮﱠﺃ ﹺﻝ َﺣ ْﻮ ﹶﻝ‬
‫ﻚ َﻭﺟَﻌﹰﺎ ﲟﺮﻓﹶﻘِﻲ ** َﻭ َﻫ َﺪﺟَﺎﻧﹰﺎ ﱂ ﻳﻜ ْﻦ‬
‫ﺖ ﻭﻗﺎﻝ ﺁﺧﺮ ﻭﻟﺴﺖ ﺃﺩﺭﻱ ﺃﻳﱡﻬﻤﺎ ﺣَﻤَﻞ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ‪ ) :‬ﺃﺷﻜﹸﻮ ﺇﻟﻴ َ‬ ‫ﺍ ﹶﳍ ْﻴ ﹶﻘ ِ‬
‫ﰲ ﺧُﻠﻘﻲ ( ﹶﻛ َﻬ َﺪﺟَﺎ ِﻥ ﺍﻟﺮﱠﺃ ﹺﻝ َﺣ ْﻮ ﹶﻝ ﺍﻟﻨﱢ ﹾﻘﹺﻨ ﹺﻖ ﻭﱂ ﻳﻔﻀﺤْﻪ ﺇﻻﱠ ﻗﻮﻟﻪ ‪ :‬ﻷﻥﱠ ﺍﻷ ﻭﱠ ﹶﻝ ﺣﻜﻰ ﺃﻥﱠ ﻭﺟﻌَﻪ ﰲ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ‬
‫ﺥ ﻭﻭﺟ ُﻊ ﺍﳌﺮﻓ ﹺﻖ ﻣﺜ ﹸﻞ ﻭ َﺟ ﹺﻊ ﺍﻷﺫ ِﻥ ﻭﺿﺮﺑﺎ ِﻥ ﺍﻟﻀّﺮﺱ ﻟﻴﺲ ﻣﻦ ﺃﻭﺟﺎﻉ ﺍﻟﻜِﺒَﺮ ﰲ ﺷﻲﺀ ‪.‬‬ ‫ﺐ ﺍﻟﺸﱡﻴﻮ َ‬‫ﻳُﺼﻴ ُ‬

‫ﺷﻌﺮ ﻓﻴﻪ ﺫﻛﺮ ﺍﻟﻨﻌﺎﻣﺔ ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﻴﱠﺎﺩﺓ ﻭﺫﻛﺮ ﺑﲏ ﻧَﻌﺎﻣ ﹶﺔ ﻣﻦ ﺑﲏ ﺃﺳﺪ ﻭﻗﺪ ﻛﺎﻥ ﹶﻗ ﹶﻄ ﹺﺮﻱﱡ ﺑﻦ ﺍﻟﻔﺠﺎﺀﺓ ﻳﻜﲎ ﺃﺑﺎ‬
 ‫ﻼ ﻓﺠﻌﻞ‬ ‫ﲑ ﺑَﺒ ﹾﻠ َﺪ ٍﺓ ** ﻧَﻌﺎﻣﺔﹸ ِﻣﻔﹾﺘﺎﺡُ ﺍﳌﺨﺎﺯﹺﻱ ﻭﺑﺎﺑُﻬﺎ ( ﻭﻫﺠﺎ ﺩُﺭﻳ ُﺪ ﺑﻦ ﺍﻟﺼﱢﻤّ ِﺔ َﺭﺟُ ﹰ‬
‫ﻧﻌﺎﻣﺔ ‪ ) :‬ﻓﻬﻞ ﳝَﻨ َﻌﻨﱢﻲ ﺃ ﹾﻥ ﺃ ِﺳ َ‬
‫ﲑ ﻭﻛﺮﺍﻣﻬﺎ ﻭﻣﺎ ﺭﺃﻳُﺘ ُﻬ ْﻢ ﻳﻌﺮﹺﻓﻮﻥ ﺫﻟﻚ ﻟﻨﺴ ﹴﺮ ﻓﻘﺎﻝ ‪ ) :‬ﻓﺈﻧﱢﻲ‬ ‫ﻼ ﻟﻪ ﰒﱠ ﺃﳊ َﻖ ﺍﻟﻨﱠﺴ َﺮ ﺑﺄﺣﺮﺍﺭ ﺍﻟﻄﱠ ﹺ‬ ‫ﺍﻟﺒﻴﻀ ﹶﺔ ﺍﻟﻔﺎﺳﺪﹶﺓ ﻣﺜ ﹰ‬
‫ﺠ ْﻊ **‬
‫ﺿ ﹶﻄ ﹺ‬
‫ﺕ ﻻ َﺗ ْﻬﺞُ ﻭَﺍ ْ‬
‫ﺾ ﺑﲏ ﺑﺪْﺭ ( ) ﺃﻳﺎ َﺣ ﹶﻜ َﻢ ﺍﻟﺴﱠ ْﻮﺀَﺍ ِ‬
‫ﻋﻠﻰ ﺭﻏﹾﻢ ﺍﻟﻌَﺬﻭ ﹺﻝ ﹶﻟﻨَﺎﺯ ﹲﻝ ** ﲝﻴﺚ ﺍﻟﺘَﻘﹶﻰ ﻋﻴﻂﹲ ﻭﺑﹺﻴ ُ‬
‫ﲑ ﰲ ﺑﻠ ٍﺪ ﻗ ﹾﻔ ﹺﺮ‬
‫ﺥ ﺍﻟﻄ ﹺ‬
‫ﺕ ﰲ ﺳُﻠﻮ ﹺ‬
‫ﻀ ﹲﺔ ﻣﺎﺕ ﹶﻓ ْﺮﺧُﻬﺎ ** ﹶﺛ َﻮ ْ‬
‫ﺖ ﺇﻻﱠ َﺑ ْﻴ َ‬
‫ﻀ ﹺﺮ ( ) ﻭﻫﻞ ﺃْﻧ َ‬
‫ﺖ ﺇﻥ ﻫﺎﺟَﻴْﺖ ﺇﻻﱠ ﻣﻦ ﺍﳋﹸ ْ‬
‫ﻓﻬﻞ ﺃ ْﻧ َ‬
‫ﺴ ﹺﺮ (‬
‫ﺏ ﻭﻻ ﻧ ْ‬‫ﺖ ﻣﻦ ﻋُﻘﺎ ﹴ‬ ‫( ) َﺣ ﻮَﺍ ﻫَﺎ ﺑﻐﺎ ﺙﹲ ‪ :‬ﺷﺮﱡ ﻃﲑ ﻋﻠﻤﺘَﻬﺎ ** َﻭﺳُﻼﱠﺀُ ﻟﻴﺴ ْ‬

‫ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ ﻭﻳﻘﺎﻝ ﻟﻸﻧﺜﻰ ﻣﻦ ﻭﻟﺪ ﺍﻟﻨﱠﻌﺎﻣﺔ ‪ :‬ﻗﻠﻮﺹ ﻋﻠﻰ ﺍﻟﺘﺸﺒﻴﻪ ﺑﺎﻟﻨﱠﻌﺎﻡ ﻣﻦ ﺍﻹﺑﻞ ﻭﻫﺬﺍ ﺍﳉﻤﻊ ﺇﱃ ﻣﺎ‬
‫ﺺ ﺍﻟﻨﱠﻌﺎ ﹺﻡ‬
‫ﳋ َﺮ َﻣ ِﺔ ﻭﻏﲑ ﺫﻟﻚ ‪ ) .‬ﺗﺄﻭﹺﻱ ﻟﻪ ﹸﻗﹸﻠ ُ‬
‫ﺟﻌﻠﻮﻩ ﻟﻪ ﻣﻦ ﺍﺳﻢ ﺍﻟﺒﻌﲑ ﻭﺇﱃ ﻣﺎ ﺟﻌﻠﻮﺍ ﻟﻪ ﻣﻦ ﺍﳋﻒﱢ ﻭﺍﳌﻨﺴ ﹺﻢ ﻭﺍ ﹶ‬
‫ﺠ َﻢ ِﻃ ْﻤ ِﻄ ﹺﻢ ( ﻭﻗﺎﻝ ﴰﺎﺥ ﺑﻦ ﺿِﺮﺍﺭ ‪( :‬‬
‫ﻕ َﻳﻤَﺎﹺﻧَﻴ ﹲﺔ ﻷﻋ َ‬
‫ﺕ ** ِﺣ َﺰ ٌ‬
‫ﻛﻤﺎ ﺃ َﻭ ْ‬
‫ﻗﻠﻮﺹ ﻧَﻌﺎ ﹴﻡ ﹺﺯﻓﹼﻬﺎ ﻗﺪ ﺗَﻤ ﻮّﺭَﺍ ﻭﺻﻒ ﺍﻟﺮﺋﺎﻝ ﻭﻭﺻﻒ ﻟﺒﻴ ٌﺪ ﺍﻟﺮﱢﺋﺎ ﹶﻝ ﻓﻘﺎﻝ ‪:‬‬

‫ﺐ ﻣﺰﻟﻔﺎﺕ ** ﻛﹶﺄﻥﱠ ﺭﹺﺋﺎﳍﺎ‬ ‫ﺿ َ‬

‫ﻼ ﹺﻝ ( ) ﻭﺧَﻴﻄﹰﺎ ﻣﻦ َﺧﻮَﺍ ِ‬
‫ﺖ ﺇﻻﱠ ِﻋﺮَﺍﺭﹰﺍ ** َﻭ َﻋﺰْﻓﹰﺎ ﺑﻌﺪ ﺃﺣﻴﺎ ٍﺀ ِﺣ ﹶ‬
‫ﺖ ﻗﺪ َﺧ ﹶﻠ ْ‬
‫ﺤ ْ‬
‫ﺿَ‬
‫) ﻓﺄ ْ‬
‫ﺐ ِﻣ ْﻦ َﺭﹶﺃ ﹺﻝ‬
‫ﺶ ** ﻛﺈﻝﱢ ﺍﻟﺴﱠ ﹾﻘ ﹺ‬
‫ﻚ ﰲ ﻗﹸﺮﻳ ﹴ‬
‫ﺖ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ‪ ) :‬ﻟﻌﻤﺮُﻙ ﺇﻥﹼ ﺇﻟﱠ َ‬ ‫ﻕ ﺍﻹﻓﺎ ﹺﻝ ( ﻭﻗﺎﻝ ﺣﺴﺎ ﹸﻥ ﺑﻦ ﺛﺎﺑ ٍ‬ ‫ُﻭ ْﺭ ُ‬
‫ﺍﻟﻨّﻌﺎ ﹺﻡ (‬

‫ﺖ ﻧﺎﺱٌ َﻭ ﹶﻇﻨّﻮﺍ ﹶﺃﻧﱠﻪُ ﺃﺭﺍﺩ ﺍﻟﺘﺒﻌﻴﺪ ﻓﺬﻛﺮ ﺷﻴﺌﲔ ﻗﺪ ﻳﺘﺸﺎﻬﺑﺎﻥ ﻣﻦ ﻭﺟﻮ ٍﻩ ﻭﺣﺴﺎ ﹸﻥ ﱂ ﻳﺮ ْﺩ‬
‫ﻭﻗﺪ ﻋﺎﺏ َﻋ ﹶﻠ ْﻴ ِﻪ ﻫﺬﺍ ﺍﻟﺒﻴ َ‬
‫ﲔ َﻭ َﺟ َﺪ ﺃﺩﱏ ﻧَﺴﺐ ﺍﻧﺘﺤﻞ ﺫﻟﻚ ﺍﻟﻨﱠﺴﺐ ‪.‬‬
‫ﻒ َﻧﺴَﺒﻪ ﰲ ﻗﹸﺮﻳﺶ ﻭﺃﻧﱠﻪ ِﺣ َ‬ ‫ﻫﺬﺍ ﻭﺇﳕﺎ ﺃﺭﺍﺩ ﺿ ْﻌ َ‬

‫ﺍﻟﻨﻌﺎﻣﺔ ﻓﺮﺱ ﺍﳊﺎﺭﺙ ﺑﻦ ﻋﺒﺎﺩ‬

‫ﺱ ﺍﳊﺎﺭﺙ ﺑﻦ ُﻋﺒَﺎﺩ ﺍﻟﱵ ﻳﻘﻮﻝ ﻓﻴﻬﺎ ‪ ) :‬ﻗﺮﱢﺑﺎ‬

‫ﺱ ﺍﻟﺬﻱ ﻳﻘﺎﻝ ﻟﻪ ‪ :‬ﺍﻟﻨّﻌﺎﻣﺔ ﻭﻫﻮ ﻓﺮ ُ‬
‫ﻕ ﻭﺫ ﹶﻛ َﺮ ﺍﻟﻔ َﺮ َ‬
‫ﻭﻗﺎﻝ ﺍﻟﻔﺮﺯﺩ ُ‬
‫ﺲ َﺣﻴّﺔ‬
‫ﻚ ﻧُﺠﻮ َﻡ ﺍﻟﻠﱠﻴﻞ ﻭﺍﻟﺸﱠ ْﻤ ُ‬ ‫ﺖ َﺣ ْﺮﺏُ ﻭﺍِﺋ ﹴﻞ ﻋﻦ ِﺣﻴَﺎ ﹺﻝ ( ﻭﻗﻮ ﹸﻝ ﺍﻟﻔﺮﺯﺩﻕ ‪ ) :‬ﺗُﺮﹺﻳ ِ‬‫ﺤ ْ‬ ‫ﻂ ﺍﻟﻨّﻌﺎﻣ ِﺔ ﻣِﻨﱢﻲ ** ﹶﻟ ِﻘ َ‬
‫َﻣ ْﺮﹺﺑ ﹶ‬
‫ﳊﺖﱢ ﰲ ﺃﺟْﺒﺎﳍﺎ َﻭ َﻫﺪَﺍ ِﺩ (‬ ‫ﺙ ْﺑ ﹺﻦ ﻋُﺒﺎ ِﺩ ( ) ﻧﺴﺎﺀٌ ﺃﺑﻮﻫﻦّ ﺍﻷﻏﺮّ ﻭﱂ َﺗ ﹸﻜ ْﻦ ** ﻣﻦ ﺍ ﹸ‬ ‫ﺕ ﺍﳊﺎﺭ ِ‬ ‫** ﻛﺮﺍ ُﻡ ﺑﻨﺎ ِ‬

‫ﺕ ﺍﳊﺎﺭﺙ ﺑﻦ ﻋﺒﺎﺩ ﻫﺬﺍ ﻓﻤﻦ‬

‫ﺏ ﹶﻏ ْﻴ َﺮ ﺗَﻤﺎ ِﺩ ﻭﻗﺪ ﻣَﺪﺣﻮﺍ ﺑﻨﺎ ِ‬
‫ﳊ ْﺮ ﹺ‬
‫ﺖ ﻭَﺍِﺋ ﹲﻞ ﰲ ﺍ ﹶ‬
‫ﺃﺑﻮﻫﺎ ﺍﻟﺬﻱ ﺁﻭﻯ ﺍﻟﻨﱠﻌﺎﻣ ﹶﺔ ﺑﻌﺪﻣﺎ ﺃَﺑ ْ‬
‫ﺙ ﺑ ﹺﻦ ﻋُﺒﺎِﺩ ( ﻭﻳﻠﺤﻖ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﲟﻮﺿﻌﻪ‬
‫ﺖ ﺍﳊﺎﺭ ِ‬
‫ﺏ ﻛﺄﻧﱠ ُﻬ ْﻢ ** ﺟَﺎ ﺅُﻭﺍ ﺑﺒﻨ ِ‬ ‫ﺫﻟﻚ ﻗﻮﻟﻪ ‪ ) :‬ﺟﺎ ﺅُﻭﺍ ﲝﺎ ﹺﺭ َﺷ ِﺔ ﺍﻟﻀﱢﺒﺎ ﹺ‬
‫ﺽ ﺍﻟﻘﹶﻴﻆ ‪.‬‬‫ﺽ ﺍﻟﺼﱠﻴﻒ ﻭﺑﺎ َ‬ ‫ﻣﻦ ﻗﻮﳍﻢ ﺑﺎ َ‬
‫ﻒ ﻣﺎﺀَﻫﺎ ** ﻭﺑﺎﺿﺖ ﻋﻠﻴﻬﺎ ﴰﺴﻪ ﻭﺣﺮﺍِﺋﺮُﻩ (‬
‫ﻭﻗﺎﻝ ﻣﻀﺮﱢﺱ ‪ ) :‬ﺑﻠﻤّﺎﻋ ٍﺔ ﻗﺪ ﺑَﺎ ﹶﻛ َﺮ ﺍﻟﺼﱠﻴ ُ‬

‫ﺕ‬
‫ﺍﺑﻦ ﺍﻟﻨﻌﺎﻣﺔ ﻓﺮﺱ ﺧﺰﺯ ﺑﻦ ﻟﻮﺫﺍﻥ ﻭﺍﺑﻦ ﺍﻟﻨّﻌﺎﻣﺔ ‪ :‬ﻓﺮﺱ ﺧُﺰَﺯ ﺑﻦ ﹶﻟ ْﻮﺫﹶﺍﻥ ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﻻﻣﺮﺃﺗﻪ ﺣﲔ ﺃﻧﻜﺮ ْ‬
‫ﺐ(‬
‫ﻋﻠﻴﻪ ﺇﻳﺜﺎﺭﻩ ﻓﺮﺳَﻪ ﺑﺎﻟﻠﺒَﻦ ‪ ) ( :‬ﺇﻧﱢﻲ َﻷ ْﺧﺸَﻰ ﺃﻥ ﺗﻘﻮ ﹶﻝ ﺧﻠﻴﻠﱵ ** ﻫﺬﺍ ﻏﺒﺎﺭٌ ﺳﺎﻃﻊٌ ﻓَﺘ ﹶﻠﺒﱠ ﹺ‬

‫ﻚ ﻭﺳﻴﻠﺔﹲ ** ﺇ ﹾﻥ ﻳﺄﺧُﺬﻭ ِﻙ َﺗ ﹶﻜﺤﱠﻠﻲ ﻭﲣﻀﱯ ( ) ﻭﻳﻜﻮﻥ َﻣ ْﺮ ﹶﻛﺒُﻚ ﺍﻟﻘﹶﻌﻮ َﺩ ﻭﺣِﺪْﺟَﻪ ** ﻭﺍﺑ ُﻦ‬
‫) ﺇﻥﱠ ﺍﻟﻌﺪ ﻭﱠ ﳍﻢ ﺇﻟﻴ ِ‬
‫ﺍﻟﻨﱠﻌﺎﻣﺔ ﻳﻮﻡ ﺫﹶﻟِﻚ َﻣ ْﺮﻛﹶﱯ (‬
 ‫ﺷﻌﺮ ﰲ ﺍﻟﻨﻌﺎﻣﺔ‬

‫ﺸ ﹴﻊ ﻭَﻣُﻬَﻠﱠﻞ ( ﻭﻗﺎﻝ ﺫﹸﻭ ﺍﻹﺻﺒﻊ‬ ‫ﲔ ُﻣﺸَﻌ َ‬

‫ﺕ ﺍﻟﺮﱢﺟﺎ ﹸﻝ ﹺﺑ َﺮ ْﻳﺪِﻫﺎ ** ﻳُ ْﺮ ﹶﻓ ْﻌ َﻦ َﺑ َ‬
‫ﺿ َﻊ ﺍﻟﻨﱠﻌﺎﻣﺎ ِ‬
‫ﱄ ‪َ ) :‬ﻭ َ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﳍﺬ ﱡ‬
‫ﺖ ﻧﻌﺎﻣﺘُﻨﺎ **‬
‫ﺍﻟ َﻌﺪْﻭﺍﱐﹼ ‪ ) :‬ﻭﱄ ﺍﺑ ُﻦ َﻋﻢّ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ِﻣ ْﻦ ﺧُﻠﹸ ﹴﻖ ** ﳐﺎﻟﻒٌ ﱄ ﺃﻗﹾﻠﻴﻪ ﻭﻳﻘﻠﻴﲏ ( ) ﺃﺯْﺭَﻯ ﺑﻨﺎ ﺃﻧﱠﻨﺎ ﺷﺎﹶﻟ ْ‬
‫ﹶﻓﺨَﺎﻟﲏ ﺩُﻭَﻧﻪُ ﺑﻞ ِﺧ ﹾﻠﺘُﻪُ ﺩُﻭﱐ (‬

‫ﻭﻗﺎﻝ ﺃﺑ ﻮ ﺩﺍﺅ ٍﺩ ﺍﻹﻳﺎﺩﻱﱡ ﰲ ﺫﻛﺮ ﺍﻟﺼﱠﻴﺪ ﻭﺫﹶﻛﺮ ﻓﺮَﺳﻪ ‪ ) :‬ﻭﺃﺧﺬﻧﺎ ﺑﻪ ﺍﻟﺼﱢﺮﺍ َﺭ ﻭﻗﻠﻨﺎ ** ﲝﻘﲑ ﺑﻨﺎﻧﻪ ﺃﺿﻤﺎ ُﺭ ( )‬
‫ﺽ َﺷﺪّﹰﺍ ﻭﻗﺪ َﺗﻌَﺎﻟﹶﻰ ﺍﻟﻨﻬﺎ ُﺭ ( ) ﹶﻏ ْﻴ َﺮ ُﺟﻌْﻒ ﺃﻭﺍﺑ ٍﺪ ﻭﻧﻌﺎ ﹴﻡ ** ﻭﻧﻌﺎ ﹴﻡ ﺧِﻼﻟﹶﻬﺎ ﺃﺛﹾﻮﺍ ُﺭ (‬
‫ﺱ ﺃﻡﱢ ﺍﻟﺒَﻲ ** ﹺ‬ ‫ﻭﺃﺗﻰ ﻳﺒﺘﻐﻲ َﺗ ﹶﻔﺮﱡ َ‬
‫ﲔ ﺭ ْﺑﺪَﺍ َﺀ ﻛﺎِﳌ ﹶﻈﻠﱠ ِﺔ ﺃ ﹾﻓ ﹴﻖ ** ﻭﻇﻠﻴ ﹴﻢ َﻣ َﻊ‬
‫ﺖ ﺑﻴﻨﻬﻦﱠ ﻛﺄﺱٌ ُﻋﻘﹶﺎ ُﺭ ( ) ﺑ َ‬
‫ﰒ ﻗﺎﻝ ‪ ) :‬ﻳﺘﻜﺸﱠﻔﹾﻦ َﻋ ْﻦ ﺻَﺮﺍﺋ َﻊ ﺳﺖﱟ ** ﹸﻗﺴﱢ َﻤ ْ‬
‫ﺍﻟﻈﱠﻠﻴ ﹺﻢ ﲪﺎ ُﺭ ( ) ﻭﻣﻬﺎﺗﲔ ﺣﺮﺑﲔ ﻭﺭﹺﺋﺎﻝ ** ﻭﺳﻴﻮﺏٌ ﻛﺄﻧّﻪ ﺃ ْﻭﺗَﺎ ُﺭ (‬

‫ﺷﻌﺮ ﰲ ﺗﺸﺒﻴﻪ ﺍﻟﻨﺎﻗﺔ ﺑﺎﻟﻈﻠﻴﻢ ﻭﻭﺻﻒ ﻋﻠﹾﻘﻤﺔ ﺑﻦ ﻋﺒﺪﺓ ﻧﺎﻗﹶﺘﻪ ﻭﺷﺒّﻬﻬﺎ ﺑﺄﺷﻴﺎ َﺀ ﻣﻨﻬﺎ ﹸﺛﻢّ ﺃﻃﻨﺐ ﰲ ﺗﺸﺒﻴﻬﻪ ﺇﻳّﺎﻫﺎ‬
‫ﺑﺎﻟﻈﱠﻠﻴﻢ ‪ ) :‬ﺗﻼﺣﻆ ﺍﻟﺴﻮﻁ ﺷﺰﺭﹰﺍ ﻭﻫﻲ ﺿﺎﻣﺰﺓ ** ﻛﻤﺎ ﺗﻮﺟﺲ ﻃﺎﻭﻯ ﺍﻟﻜﺸﺢ ﻣﻮﺷﻮﻡ ( ) ﻛﺄﻬﻧﺎ ﺧﺎﺿﺐ ﺯﻋﺮٌ‬
‫ﻗﻮﺍﺋﻤﻪ ** ﺃﺟﲎ ﻟﻪ ﺑﺎﻟﻠﻮﻯ ﺷﺮﻯٌ ﻭﺗﻨﻮﻡ ( ) ﻳﻈﻞ ﰲ ﺍﳊﻨﻈﻞ ﺍﳋﻄﺒﺎﻥ ﻳﻨﻘﻔﻪ ** ﻭﻣﺎ ﺍﺳﺘﻄﻒ ﻣﻦ ﺍﻟﺘﻨﻮﻡ ﳐﺬﻭﻡ‬
‫( ) ﻓﺪﻩ ﻛﺘﻖ ﺍﻟﻌﺼﺎ ﻻﻳﺎ ﺗﺒﻴﻨﻪ ** ﺃﺳﻚ ﻣﺎ ﻳﺴﻤﻊ ﺍﻷﺻﻮﺍﺕ ﻣﺼﻠﻮﻡ ( ) ﻳﻜﺎﺩ ﻣﻨﻪ ﺍﺧﺘﻞ ﻣﻘﻠﺘﻪ ** ﻛﺄﻧﻪ ﺣﺎﺫﺭٌ‬
‫ﻟﻠﻨﺨﺲ ﻣﺸﻬﻮﻡ (‬

‫ﺕ ﻭﻫﻴﺠﻪ ** ﻳﻮﻡ ﺭﺫﺍ ٍﺫ ﻋﻠﻴﻪ ﺍﻟﺮﻳﺢ ﻣﻐﻴﻮﻡ ( ) ﻓﻼ ﺗﺰﻳﺪﻩ ﰲ ﻣﺸﻴﻪ ﻧﻔﻖٌ ** ﻭﻻ ﺍﻟﺰﻓﻴﻒ‬
‫) ﺣﱴ ﺗﺬﻛﺮ ﺑﻴﻀﺎ ٍ‬
‫ﺩﻭﻳﻦ ﺍﻟﺸﺪ ﻣﺴﺌﻮﻡ ( ) ﻳﺄﻭﻱ ﺇﱃ ﺣﺴﻜ ﹴﻞ ﺯﻋ ﹴﺮ ﺣﻮﺍﺻﻠﻬﺎ ** ﻛﺄﻬﻧﻦ ﺇﺫﺍ ﺑﺮﻛﻦ ﺟﺮﺛﻮﻡ ( ) ﻭﺿﺎﻋﺔﹲ ﻛﻌﺼﻰ‬
‫ﺍﻟﺸﺮﻉ ﺟﺆﺟﺆﻩ ** ﻛﺄﻧﻪ ﺑﺘﻨﺎﻫﻲ ﺍﻟﺮﻭﺽ ﻋﻠﺠﻮﻡ (‬

‫ﺽ ﻭﻧﻘﻨﻘ ٍﺔ ** ﻛﻤﺎ ﺗﺮﺍﻃﻦ ﰲ ﺃﻓﺪﺍﻬﻧﺎ ﺍﻟﺮﻭﻡ ( ) ﺻﻌﻞﹲ ﻛﺎﻥ ﺟﻨﺎﺣﻴﻪ ﻭﺟﺆﺟﺆﻩ ** ﺑﻴﺖٌ ﺃﻃﺎﻓﺖ‬‫) ﻳﻮﻣﻲ ﺇﻟﻴﻬﺎ ﺑﺈﻧﻘﺎ ﹴ‬
‫ﺑﻪ ﺧﺮﻗﺎﺀٌ ﻣﻬﺠﻮﻡ ( ) ﲢﻔﻪ ﻫﻘﻠﺔﹲ ﺳﻄﻌﺎﺀ ﺧﺎﺿﺒﺔﹲ ** ﲡﻴﺒﻪ ﺑﺰﻣﺎ ﹴﺭ ﻓﻴﻪ ﺗﺮﻧﻴﻢ (‬

‫ﺭﺅﻳﺎ ﺍﻟﻨﻌﺎﻣﺔ‬

‫ﻒ ﺍﺑﻨَﻪ ﻓﻼﻧﹰﺎ ﻭﱂ ﳛﻔﻆ ﺍﲰﻪ ﺇﱃ ﺍﺑﻦ‬‫ﺍﻷﺻﻤﻌﻲّ ﻗﺎﻝ ‪ :‬ﺃﺧﱪﱐ ﺭﺟﻞﹲ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒَﺼﺮﺓ ﻗﺎﻝ ‪ :‬ﺃﺭﺳ ﹶﻞ ﺷﻴﺦٌ ﻣﻦ ﺛﹶﻘﻴ ٍ‬
‫ﺐ ﺇﱃ ﺍﺑﻦ ِﺳﲑﹺﻳ َﻦ ﻓﻘﻞ ﻟﻪ ‪:‬‬
‫ﺳﲑﻳﻦ ﻓﻜﻠﻤﻪ ﺑﻜﻼ ﹴﻡ ﻭﺃﻡﱡ ﺍﺑﻨﻪ ﻫﺬﺍ ﻗﺎﻋﺪﺓﹲ ﻭﻻ ﻳﻈﻦﱡ ﺃﻧّﻬﺎ ﺗﻔ ِﻄﻦُ ﻓﻘﺎﻝ ﻟﻪ ‪ :‬ﻳﺎ ﺑﲏﱠ ﺍﺫﻫ ْ‬
‫ﺭﺟﻞﹲ ﺭﺃﻯ ﺃﻥﱠ ﻟﻪ ﻧﻌﺎﻣ ﹰﺔ ﺗﻄﺤَﻦ ﻗﺎﻝ ‪ :‬ﻓﻘﻠﺖ ﻟﻪ‬

‫ﺨﺒﱠﹶﺄ ﻫَﺎ ﰲ ﺑﲏ ﺣﻨﻴﻔﺔ ﻗﺎﻝ ‪ :‬ﻓﺠﺌﺖ ﺃﰊ ﻓﺄﺧﱪﺗُﻪ ﻓﻨﺎﻓ َﺮ ْﺗﻪُ ﺃﻣﱢﻲ ﻭﻣﺎ ﺯﺍﻟﺖ ﺑﻪ ﺣﱴ‬
‫ﻓﻘﺎﻝ ‪ :‬ﻫﺬﺍ ﺭﺟﻞﹲ ﺍﺷﺘﺮﻯ ﺟﺎﺭﻳﹰﺔ ﹶﻓ َ‬
‫ﺍﻋﺘﺮﻑ ﺃﻥﹼ ﻟﻪ ﺟﺎﺭﻳﺔ ﰲ ﺑﲏ ﺣﻨﻴﻔﺔ ‪.‬‬
‫ﻑ ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﻭﻟﻮﻻ ﺃﻧّﻪ ﻣﻦ ﺣﺪﻳﺚ ﺍﻷﺻﻤﻌﻲ ﻣﺸﻬﻮﺭٌ ﻣﺎ ﺫﻛﺮﺗﻪ ﰲ ﻛﺘﺎﰊ ‪.‬‬ ‫ﻭﻣﺎ ﺃﻋﺮ ُ‬
‫ﻣﺴﻴﻠﻤﺔ ﺍﻟﻜﺬﺍﺏ ﻭﺃﻣﱠﺎ ﻗﻮﻝ ﺍﻟﺸﺎ ِﻋ ﹺﺮ ﺍﳍﺬﱄﱢ ﰲ ﻣﺴﻴﻠﻤﺔ ﺍﻟﻜﺬﺍﺏ ﰲ ﺍﺣﺘﻴﺎﻟﻪ ﻭﲤﻮﻳﻬﻪ ﻭﺗﺸﺒﻴِﻪ ﻣﺎ ﳛﺘﺎﻝ ﺑﻪ ﻣﻦ‬
 ‫ﲔ ﺳﻨﺔ‬‫ﺃﻋﻼﻡ ﺍﻷﻧﺒﻴﺎﺀ ﺑﻘﻮﻟﻪ ‪ :‬ﻗﺎﻝ ‪ :‬ﻫﺬﺍ ﺷﻌﺮٌ ﺃﻧﺸ َﺪﻧَﺎ ُﻩ ﺃﺑﻮ ﺍﻟﺰﱠﺭﻗﺎﺀ ﺳَﻬْﻢٌ ﺍﳋﺜﻌﻤﻲ ﻫﺬﺍ ﻣﻨ ﹸﺬ ﺃﻛﹶﺜ َﺮ ﻣﻦ ﺃﺭﺑﻌ َ‬
‫ﻆ ﻣﻨﻬﺎ ﺇﻻﹼ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ‪.‬‬ ‫ﺖ ﻣﻦ ﻗﺼﻴﺪٍﺓ ﻗﺪ ﻛﺎﻥ ﺃﻧﺸﺪﻧﻴﻬﺎ ﻓﻠﻢ ﺃﺣ ﹶﻔ ﹾ‬ ‫ﻭﺍﻟﺒﻴ ُ‬
‫ﻓﺬﻛﺮ ﺃﻥﱠ ﻣﺴﻴﻠﻤﺔ ﻃﺎﻑ ﻗﺒ ﹶﻞ ﺍﻟﺘﻨﺒﱢﻲ ﰲ ﺍﻷﺳﻮﺍﻕ ﺍﻟﱵ ﻛﺎﻧﺖ ﺑﲔ ﺩُﻭﺭ ﺍﻟﻌﺠﻢ ﻭﺍﻟﻌﺮَﺏ ﻳﻠﺘﻘﹸﻮﻥ ﻓﻴﻬﺎ ﻟﻠﺘﺴ ﻮﱡﻕ‬
‫ﻭﺍﻟﺒﻴﺎﻋﺎﺕ ﻛﻨﺤﻮ ﺳُﻮﻕ ﺍ َُﻷُﺑﻠﹼﺔ ﻭﺳﻮﻕ ﻟﻘﻪ ﻭﺳﻮﻕ ﺍﻷﻧﺒﺎﺭ ﻭﺳﻮﻕ ﺍﳊِﲑﺓ ‪.‬‬

‫ﲑﺟَﺎﺕ ﻭﺍﺧﺘﻴﺎﺭﺍﺕ ﺍﻟﻨﱡﺠﻮﻡ ﻭﺍﳌﺘﻨﺒﺌﲔ ﻭﻗﺪ ﻛﺎﻥ ﺃﺣ ﹶﻜ َﻢ ِﺣﻴَﻞ ﺍﻟﺴّ َﺪَﻧِﺔ‬ ‫ﳊﻴَﻞ ﻭﺍﻟﻨﱢ َ‬
‫ﻗﺎﻝ ‪ :‬ﻭﻛﺎﻥ ﻳﻠﺘﻤﺲ ﺗﻌﻠﱡﻢ ﺍ ِ‬
‫ﺐ ﺍﳉﻦّ ﺍﻟﺬﻱ ﻳﺰﻋﻢ ﺃﻥﹼ ﻣﻌﻪ‬ ‫ﺐ ﺍﻟﻜﺎﻫ ﹺﻦ ﻭﺍﻟ َﻌﻴﱠﺎﻑ ﻭﺍﻟﺴﱠﺎﺣﺮ ﻭﺻﺎﺣ ﹺ‬
‫ﺏ ﺍﻟﺰﱠﺟْﺮ ﻭﺍﳋﻂﹼ ﻭﻣﺬﻫ َ‬ ‫ﳊ ﻮﱠﺍ ِﺀ ﻭﺃﺻﺤﺎ ﹺ‬
‫ﻭﺍ ﹸ‬
‫ﺗَﺎﹺﺑ َﻌﻪُ ‪.‬‬
‫ﺾ ﺇﺫﺍ ﺃﻃﻴﻞ‬
‫ﻀ ٍﺔ ﻣﻦ َﺧﻞﱟ ﻗﺎﻃﻊ ﻭﺍﻟﺒﻴ ُ‬‫ﺝ ﻭﻗﺪ ﺃﺣﻜﻢ ﻣﻦ ﺫﻟﻚ ﺃﻣﻮﺭﹰﺍ ﻓﻤﻦ ﺫﻟﻚ ﺃﻧُّﻪ ﺻﺐّ ﻋﻠﻰ ﺑﻴ َ‬ ‫ﺨ َﺮ َ‬‫ﻗﺎﻝ ‪ :‬ﹶﻓ َ‬
‫ﺐ ﻣﻦ‬
‫ﺇﻧﻘﺎﻋُﻪ ﰲ ﺍﳋﻞﱢ ﻻﻥ ﻗﺸﺮُﻩ ﺍﻷﻋﻠﻰ ﺣَﺘﱠﻰ ﺇﺫﺍ ﻣﺪﺩﺗﻪ ﺍﺳﺘﻄﺎﻝ ﻭﺍﺳﺘﺪﻕّ ﻭﺍﻣﺘﺪّ ﻛﻤﺎ ﳝﺘﺪﱡ ﺍﻟِﻌ ﹾﻠﻚُ ﺃﻭ ﻋﻠﻰ ﻗﺮﻳ ﹴ‬
‫ﺫﻟﻚ ﻗﺎﻝ ‪ :‬ﻓﻠﻤﱠﺎ ﰎﱠ ﻟﻪ ﻓﻴﻬﺎ ﻣﺎ ﻃﺎ ﻭَﻝ ﻭﺃﻣّﻞ ﹶﻃﻮّﳍﺎ ﰒﱠ ﺃﺩ َﺧﻠﹶﻬﺎ (‬
‫ﺱ ﻭﺗﺮﻛﻬﺎ ﺣﺘّﻰ ﺟﻔﱠﺖ ﻭﻳﺒﹺﺴﺖ ﻓﻠﻤّﺎ ﺟﻔﹼﺖ‬ ‫ﻗﺎﺭﻭﺭ ﹰﺓ ﺿﻴﱢﻘ ﹶﺔ ﺍﻟﺮﱠﺃ ﹺ‬

‫ﺕ ﺣﱴ ﻋﺎﺩﺕ ﻛﻬﻴﺌﺘﻬﺎ ﺍﻷﻭﱃ ﻓﺄﺧﺮﺟﻬﺎ ﺇﱃ ﻣُﺠﱠﺎﻋَﺔ ﻭﺃﻫﻞ ﺑﻴﺘﻪ ﻭﻫﻢ ﺃﻋﺮﺍﺏ‬ ‫ﺍﻧﻀﻤّﺖ ﻭﻛﻠﻤﺎ ﺍﻧﻀﻤﱠﺖ ﺍﺳﺘﺪﺍﺭ ْ‬
‫ﺶ‬
‫ﻭﺍﺩﱠﻋﻰ ﻬﺑﺎ ﺃﻋﺠﻮﺑ ﹰﺔ ﻭﺃﻧّﻬﺎ ﺟُﻌِﻠﺖ ﻟﻪ ﺁﻳﺔ ﻓﺂ َﻣ َﻦ ﺑﻪ ﰲ ﺫﻟﻚ ﺍﺠﻤﻟﻠﺲ ﻣُﺠّﺎﻋَﺔ ﻭﻛﺎﻥ ﻗﺪ ﲪﻞ ﻣﻌﻪ ﺭﻳﺸﹰﺎ ﰲ ﻟﻮﻥ ﺭﻳ ﹺ‬
‫ﺺ ﻓﺎﻟﺘﻔﺖ ﺑﻌﺪ ﺃﻥ ﺃﺭﺍﻫﻢ ﺍﻵﻳ ﹶﺔ ﰲ ﺍﻟﺒﻴﺾ ﺇﱃ ﺍﳊﻤﺎﻡ ﻓﻘﺎﻝ‬ ‫ﺝ ﲪﺎ ﹴﻡ ﻭﻗﺪ ﻛﺎﻥ َﻳﺮَﺍ ُﻫﻦﱠ ﰲ ﻣﻨﺰﻝ ﻣُﺠّﺎﻋ ﹶﺔ ﻣَﻘﺎﺻِﻴ َ‬ ‫ﺃﺯﻭﺍ ﹺ‬
‫ﻑ ﺍﻟﻄﱠﲑَﺍ ِﻥ ﹶﻟﻤَﺎ َﺧ ﹶﻠ َﻖ ﳍﺎ ﺃﺟﻨﺤ ﹰﺔ ﻭﻗﺪ‬
‫ِﻟ ُﻤﺠﱠﺎ َﻋ ﹶﺔ ‪ :‬ﺇﱃ ﻛﻢ ﺗﻌﺬﱢﺏ َﺧ ﹾﻠ َﻖ ﺍﻟﻠﹼﻪ ﺑﺎﻟﻘﺺﱢ ﻭﻟﻮ ﺃﺭﺍﺩ ﺍﻟﻠﹼﻪ ﻟﻠﻄﱠﲑ ﺧﻼ َ‬
‫ﺾ ﻫﺬﻩ ﺍﻵﻳ ﹶﺔ ﺃ ﹾﻥ‬ ‫ﺴ ﹺﻞ ﺍﻟﺬﻱ ﺃﻋﻄﺎﻙ ﰲ ﺍﻟﺒﻴ ﹺ‬ ‫َﺣﺮّ ْﻣﺖُ ﻋﻠﻴﻜﻢ ﻗﺺّ ﺃﺟﻨﺤﺔ ﺍﳊﻤﺎﻡ ﻓﻘﺎﻝ ﹶﻟﻪُ ﻣُﺠﱠﺎﻋﺔ ﻛﺎﳌﺘﻌﻨﺖ ‪ :‬ﹶﻓ َ‬
‫ﻳُﻨﺒﹺﺖ ﻟﻚ َﺟﻨَﺎﺡ ﻫﺬﺍ ﺍﻟﻄﺎﺋﺮ ﺍﻟﺬﱠ ﹶﻛ ﹺﺮ ﺍﻟﺴﱠﺎﻋﹶﺔ ‪.‬‬
‫ﻓﻘﻠﺖ ﻟﺴﻬﻢ ‪ :‬ﺃﻣَﺎ ﻛﺎﻥ ﺃﺟ َﻮ َﺩ ﻣﻦ ﻫﺬﺍ ﻭﺃﺷَﺒ َﻪ ﺃ ﹾﻥ ﻳﻘﻮﻝ ‪ :‬ﻓﹶﺴﻞ ﺍﻟﺬﻱ ﺃ ْﺩ َﺧ ﹶﻞ ﻟﻚ ﻫﺬﻩ ﺍﻟﺒﻴﻀﺔ ﹶﻓ َﻢ ﻫﺬﻩ ﺍﻟﻘﺎﺭُﻭﺭﺓ‬
‫ﺃ ﹾﻥ ﳜﺮﺟﻬﺎ ﻛﻤﺎ ﺃﺩﺧَﻠﻬﺎ ﻗﺎﻝ ﻓﻘﺎﻝ ‪ :‬ﻛﺄﻥﱠ ﺍﻟﻘﹶﻮ َﻡ ﻛﺎﻧُﻮﺍ ﺃﻋﺮﺍﺑﺎﹰ ﻭﻣﺜ ﹸﻞ ﻫﺬﺍ ﺍﻻﻣﺘﺤﺎ ِﻥ ﻣﻦ ﻣُﺠﱠﺎﻋﺔ ﻛﺜﲑ َﻭﹶﻟ َﻌ ْﻤﺮﹺﻱ ﺇﻥﱠ‬
‫ﺍﳌﺘﻨﺒﺊ ﻟﹶﻴﺨﺪﻉ ﺃﻟﻔﹰﺎ ﻣﺜ ﹶﻞ ﻗﻴﺲ ﺍﺑﻦ ﺯﻫﲑ ﻗﺒﻞ ﺃﻥ ﳜﹾﺪَﻉ‬

‫ﻭﺍﺣﺪﹰﺍ ﻣﻦ ﺁ ِﺧ ﹺﺮ ﺍﳌﺘﻜﻠﻤﲔ ﻭﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﺍﳌﺘﻜﻠﻢ ﻻ ﻳﺸﻖﱡ ﻏﺒﺎ َﺭ ﻗﻴﺲ ﻓﻴﻤﺎ ﻗﻴﺲٌ ﺑﺴﺒﻴﻠﻪ ‪.‬‬
‫ﲑ ﻭﺃﻧﺘﻢ ﺗﺮﻭَﻧﻪُ ﺃﺗﻌﻠﻤﻮﻥ ﺃﱐ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺇﻟﻴﻜﻢ ﻗﺎﻟﻮﺍ ‪:‬‬‫ﺖ ﺍﻟﻠﹼﻪ ﺫﻟﻚ ﻓﺎﻧﺘﹺﺒ ْﻪ ﻟﻪ ﺣﱴ ﻳﻄ َ‬‫ﻗﺎﻝ ﻣﺴﻴﻠﻤﺔ ‪ :‬ﻓﺈ ﹾﻥ ﺃﻧﺎ ﺳﺄﻟ ُ‬
‫ﻧﻌﻢ ﻗﺎﻝ ‪ :‬ﻓﺈﱐ ﺃﺭﻳﺪ ﺃ ﹾﻥ ﺃﻧﺎﺟﻲَ ﺭﺑﱢﻲ ﻭﻟﻠﻤﻨﺎﺟﺎﺓ َﺧﻠﻮﺓﹲ ﻓﺎﻬﻧﻀﻮﺍ ﻋﻨﱢﻲ ﻭﺇﻥ ﺷﺌﺘﻢ ﻓﺎﺩﺧﻠﻮﻩ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻭﺃﺩﺧﻠﻮﱐ‬
‫ﲔ ﻳﻄﲑ ﻭﺃﻧﺘﻢ ﺗﺮﻭَﻧﻪُ ﻭﱂ ﻳﻜﻦ ﺍﻟﻘﻮﻡ َﺳ ِﻤﻌُﻮﺍ ﺑﺘﻐﺮﻳﺰ ﺍﳊﻤﺎﻡ ﻭﻻ ﻛﺎﻥ‬ ‫ﻣﻌﻪ ﺣﱴ ﺃﺧﺮﺟﻪ ﺇﻟﻴﻜﻢ ﺍﻟﺴﱠﺎﻋ ﹶﺔ ﰲ ﺍﳉﻨﺎ َﺣ ﹺ‬
‫ﺏ ﺍﻻﺣﺘﻴﺎﻁ ﰲ ﺃﻣْﺮ ﺍﶈﺘﺎﻟﲔ ﻭﺫﻟﻚ ﺃﻥ ﻋُﺒَﻴﺪﹰﺍ ﺍﻟﻜﻴﱢﺲ ﻓﺈﻧّﻪ ﺍﳌﻘﺪﱠﻡ ﰲ ﻫﺬﻩ ﺍﻟﺼﻨﺎﻋﺔ ﻟﻮ ﻣﻨﻌﻮﻩ ﺍﻟﺴﱢﺘﺮ‬ ‫ﻋﻨﺪﻫﻢ ﺑﺎ ُ‬
‫ﻭﺍﻻﺧﺘﻔﺎﺀ ﹶﻟﻤَﺎ ﻭﺻﻞ ﺇﱃ ﺷﻲ ٍﺀ ﻣﻦ ﻋﻤﻠﻪ ﺟﻞﹼ ﻭﻻ َﺩﻕﱠ ﻭﻟﻜﺎﻥ ﻭﺍﺣﺪﹰﺍ ﻣﻦ ﺍﻟﻨﱠﺎﺱ ‪.‬‬
‫ﻓﻠﻤﺎ ﺧﻼ ﺑﺎﻟﻄﺎﺋﺮ ﺃﺧﺮﺝ ﺍﻟﺮﻳﺶ ﺍﻟﺬﻱ ﻗﺪ ﻫﻴﱠﺄﻩ ﻓﺄﺩﺧﻞ ﻃﺮَﻑ ﻛﻞﱢ ﺭﻳﺸ ٍﺔ ﳑﱠﺎ ﻛﺎ ﹶﻥ ﻣﻌﻪ ﰲ ﺟَﻮﻑ ﺭﻳﺶ ﺍﳊﻤﺎﻡ‬
‫ﺼﺐُ‬
‫ﺍﳌﻘﺼﻮﺹ ﻣﻦ ﻋﻨﺪ ﺍﳌﻘﻄﻊ ﻭﺍﻟ ﹶﻘﺺﱢ ﻭ ﹶﻗ َ‬
 ‫ﺸﻪُ ﺻﺎ َﺭ ﰲ ﺍﻟﻌَﲔ ﻛﺄﻧﱠ ُﻪ ﹺﺑ ْﺮ ﹶﺫ ْﻭ ﹲﻥ ﻣﻮﺻﻮﻝ‬
‫ﺍﻟﺮﱢﻳﺶ ﺃﺟ َﻮﻑُ ﻭﺃﻛﹶﺜﺮُ ﺍﻷﺻﻮ ﹺﻝ ﺣِﺪَﺍﺩٌ ﻭﺻﻼﺏ ﻓﻠﻤﺎ ﻭﻓﱠﻰ ﺍﻟﻄﱠﺎﺋ َﺮ ﺭﻳ َ‬
‫ﺕ ﲤﺖ ﻓﻠﻤﺎ ﺃﺭﺳﻠﻪ‬ ‫ﺶ ﻓﻠﻤﺎ ﹸﻏﺮﱢ َﺯ ْ‬ ‫ﺍﻟﺬﱠﻧﺐ ﻻ ﻳﻌﺮﹺﻑ ﺫﻟﻚ ﺇﻻﱠ ﻣﻦ ﺍﺭﺗﺎﺏ ﺑﻪ ﻭﺍﳊﻤﺎﻡ ﺑﻨﻔﺴﻪ ﻗﺪ ﻛﺎﻥ ﻟﻪ ﺃﺻﻮ ﹸﻝ ﺭﻳ ﹴ‬
‫ﻣﻦ ﻳﺪﻩ ﻃﺎﺭ ﻭﻳﻨﺒﻐﻲ ﺃﻻﱠ ﻳﻜﻮ ﹶﻥ ﹶﻓ َﻌ ﹶﻞ ﺫﻟﻚ ﺑﻄﺎﺋ ﹴﺮ ﻗﺪ ﻛﺎﻧﻮﺍ ﻗﻄﻮﻩ ﺑﻌﺪ ﺃﻥ ﺛﺒﺖ ﻋﻨﺪﻫﻢ ﻓﻠﻤﺎ ﻓﻌﻞ ﺫﻟﻚ ﺍﺯﺩﺍﺩ َﻣ ْﻦ‬
‫ﻛﺎﻥ ﺁ َﻣ َﻦ ﺑﻪ ﺑﺼﲑ ﹰﺓ ﻭﺁ َﻣ َﻦ ﺑﻪ ﺁﺧﺮﻭﻥ ﱂ ﻳﻜﻮﻧﻮﺍ ﺁﻣﻨﻮﺍ ﺑﻪ ﻭﻧﺰﻉ ﻣﻨﻬﻢ ﰲ ﺃﻣْﺮﻩ ﻛ ﱡﻞ ﻣﻦ ﻛﺎﻥ ﻣﺴﺘﺒﺼِﺮﹰﺍ ﰲ‬
‫ﺗﻜﺬﻳﺒﻪ ‪.‬‬
‫ﺡ ﻣُﻈﻠﻤ ٍﺔ ﰲ ﺑﻌﺾ ﺯﻣﺎﻥ ﺍﻟﺒﻮﺍﺭﺡ ﺇﻥﱠ (‬‫ﻗﺎﻝ ‪ :‬ﰒﹼ ﺇﻧﱠﻪ ﻗﺎﻝ ﳍﻢ ﻭﺫﻟﻚ ﰲ ِﻣﺜﹾﻞ ﻟﻴﻠ ٍﺔ ﻣُﻨ ﹶﻜ َﺮ ِﺓ ﺍﻟﺮﱢﻳَﺎ ﹺ‬
‫ﻚ َﺯ َﺟ ﹲﻞ ﻭﺧﺸﺨﺸﺔ ﻭﻗﻌﻘﻌﺔ ﻓﻤﻦ ﻛﺎﻥ‬ ‫ﻚ َﻋﻠﹶﻰ ﺃﻥ ﻳﻨﺰﻝ ﺇﱄﹼ ﻭﺍﳌﻼﺋﻜﺔ ﺗﻄﲑ ﻭﻫﻲ ﺫﻭﺍﺕ ﺃﺟﻨﺤﺔ ﻭﺠﻤﻟﻲﺀ ﺍﳌﹶﻠ ِ‬ ‫ﺍ ﹶﳌﻠ َ‬
‫ِﻣ ْﻨ ﹸﻜ ْﻢ ﻇﺎﻫﺮﹰﺍ ﹶﻓ ﹾﻠَﻴ ْﺪ ُﺧ ﹾﻞ ﻣﻨﺰﻟﹶﻪ ﻓﺈﻥﱠ ﻣﻦ ﺗﺄﻣّﻞ ﺍﺧﺘُﻄِﻒ ﺑﺼﺮُﻩ ‪.‬‬
‫ﰒﹼ ﺻَﻨ َﻊ ﺭﺍﻳ ﹰﺔ ﻣﻦ ﺭﺍﻳﺎﺕ ﺍﻟﺼﱢﺒﻴﺎﻥ ﺍﻟﱵ ﺗﻌﻤﻞ ﻣﻦ ﺍﻟﻮﺭﻕ ﺍﻟﺼﱢﻴﲏّ‬

‫ﺏ ﻭﺍﻷﺟﻨﺤﺔ ﻭﺗﻌﻠﱠﻖ ﰲ ﺻﺪﻭﺭﻫﺎ ﺍﳉﻼﺟﻞ ﻭﺗﺮﺳَﻞ ﻳﻮﻡ ﺍﻟﺮﱢﻳﺢ ﺑﺎﳋﻴﻮﻁ ﺍﻟﻄﱢﻮﺍﻝ‬ ‫ﺠ َﻌﻞﹸ ﳍﺎ ﺍﻷﺫﻧﺎ ُ‬
‫ﻭﻣﻦ ﺍﻟﻜﹶﺎ ﹶﻏ ِﺪ ﻭﺗُ ْ‬
‫ﺍﻟﺼﱢﻼﺏ ﻗﺎﻝ ‪ :‬ﻓﺒﺎﺕ ﺍﻟﻘﻮ ُﻡ ﻳﺘﻮﻗﱠﻌﻮﻥ ﻧﺰﻭ ﹶﻝ ﺍﹶﳌﻠﹶﻚ ﻭﻳﻼﺣﻈﻮﻥ ﺍﻟﺴﱠﻤﺎ َﺀ ﻭﺃﺑﻄﺄ ﻋﻨﻬﻢ ﺣﺘﱠﻰ ﻗﺎﻡ ﺟ ﱡﻞ ﺃﻫ ﹺﻞ ﺍﻟﻴﻤﺎﻣﺔ‬
‫ﲔ ﻋﻦ ﺻﻮﺭﺓ ﺍﻟﺮﱠﻕﱢ ﻭﻋﻦ ﺩﻗﱠ ِﺔ ﺍﻟﻜﺎﻏﺪ ﻭﻗﺪ‬ ‫ﻁ ﻭﺍﻟﻠﱠﻴ ﹸﻞ ﻻ ﻳُﺒ ُ‬
‫ﻭﺃﻃﹾﻨﺒﺖ ﺍﻟﺮﱢﻳﺢ ﻭﻗﻮﻳﺖ ﻓﺄﺭﺳﻠﻬﺎ ﻭﻫﻢ ﻻ َﻳ َﺮ ْﻭ ﹶﻥ ﺍﳋﻴﻮ ﹶ‬
‫ﻑ َﺑﺼَﺮﻩ ﻭﺩﺧ ﹶﻞ ﺑﻴﺘَﻪ ﻓﻬﻮ ﺁﻣﻦ‬ ‫ﺻ َﺮ َ‬
‫ﺗﻮ ﻫﱠﻤﻮﺍ ﻗﺒﻞ ﺫﻟﻚ ﺍﳌﻼﺋﻜﺔ ﻓﻠﻤّﺎ َﺳ ِﻤﻌُﻮﺍ ﺫﻟﻚ ﻭﺭﺃﻭﻩ ﺗﺼﺎ َﺭﺧُﻮﺍ ﻭﺻﺎﺡ ‪ :‬ﻣﻦ َ‬
‫ﻓﺄﺻﺒﺢ ﺍﻟﻘﻮ ُﻡ ﻭﻗﺪ ﺃﻃَﺒﻘﹸﻮﺍ ﻋﻠﻰ ﻧﺼﺮﺗِﻪ ﻭﺍﻟﺪﱡﻓ ﹺﻊ ﻋﻨﻪ ﻓﻬﻮ ﻗﻮﻟﻪ ‪ ) :‬ﺑﺒﻴﻀَﺔ ﻗﹶﺎﺭُﻭ ﹴﺭ َﻭﺭَﺍَﻳ ِﺔ ﺷَﺎﺩ ٍﻥ ** ﻭﺗﻮﺻﻴﻞ‬
‫ﻼ ﻳﻘﻮ ﹸﻝ ﻓِﻴ ِﻪ ﺷَﺎﻋﺮٌ ﻭﻻ َﻳﺸِﻴ ُﻊ ﺑﻪ‬
‫ﻑ ( ﻓﻘﻠﺖ ﻟﺴﻬ ﹴﻢ ‪ :‬ﻳﻜﻮﻥ ﻣﺜ ﹸﻞ ﻫﺬﺍ ﺍﻷ ْﻣ ﹺﺮ ﺍﻟﻌﺠﻴﺐ ﹶﻓ ﹶ‬ ‫ﲑ ﺟﺎ ِﺩ ِ‬‫ﻣَﻘﺼﻮﺹ ﻣﻦ ﺍﻟﻄ ﹺ‬
‫ﺧﱪ ﻗﺎﻝ ‪ :‬ﺃﻭَﻛﻠﻤﺎ ﻛﺎﻥ ﰲ ﺍﻷﺭﺽ ﻋﺠﺐٌ ﺃﻭ ﺷﻲﺀ‬

‫ﺏ ﻧﺰ ُﻋ ُﻢ ﺃﻥﱠ ﻛﺴﺮﻯ‬ ‫ﺸ َﺮ ﺍﻟﻌﺮ ﹺ‬

‫ﺴﻨَﺎ ﻣﻌ َ‬
‫ﺐ ﺃﻥ ﻳﺸﻴﻊ ﺫﻛﺮُﻩ ﻭﻳﻘﺎ ﹶﻝ ﻓﻴﻪ ﺍﻟﺸﱢﻌ ُﺮ ﻭﳚﻌ ﹶﻞ ﺯﻣﺎُﻧ ُﻪ ﺗﺎﺭﳜﹰﺎ ﺃﻟ ْ‬ ‫ﻏﺮﻳﺐٌ ﻓﻘﺪ ﻭ َﺟ َ‬
‫ﺐ ﺇﱃ‬
‫ﺱ ﻣﻦ ﺍﳌﻠﻮ ِﻙ ﺍﻷﻋﺎﻇ ﹺﻢ ﻭﺳﻠﻴ ﹸﻞ ﻣﻠﻮ ٍﻙ ﻭﺃﺑﻮ ﻣُﻠﻮﻙ ﻣﻊ َﺣﺰْﻣﻪ ﻭﺭﺃﻳﻪ ﻭﻛﻤﺎﻟﻪ ﺧﻄ َ‬ ‫ﺃﺑﺮﻭﻳﺰ ﻭﻫﻮ ﻣﻦ ﺃﺣﺮﺍﺭ ﻓﺎﺭ َ‬
‫ﺍﻟﻨﱡﻌﻤﺎﻥ ﺑﻦ ﺍﳌﻨﺬﺭ ﻭﺇﱃ ﺭﺟ ﹴﻞ ﻳﺮﺿﻰ ﺃﻥ ﺗﻜﻮ ﹶﻥ ﺍﻣﺮﺃﺗُﻪ ﻇِﺌﺮﹰﺍ ﻟﺒﻌﺾ ﻭﻟ ِﺪ ﻛﺴﺮﻯ ﻭﻫﻮ ﻋﺎﻣﻠﻪ ﻭﻳﺴﻤﱢﻴﻪ ﻛﺴﺮﻯ‬
‫ﺝ‬
‫ﺸﺮُ ﺇﻣﱠﺎ ﻣﻦ ﺃﺷﻼﺀ ﻗﺼﻲّ ﺑﻦ ﻣﻌﺪ ﻭﺇﻣﺎ ﻣﻦ ﻋُﺮْﺽ ﳋﻢ ﻭﻫﻮ ﺍﻟﺬﻱ ﻗﺎﻟﻮﺍ ‪َ :‬ﺗ َﺰ ﻭﱠ َ‬ ‫ﻋﺒﺪﹰﺍ ﻭﻫﻮ ﻣﻊ ﺫﻟﻚ ﺃ َﺣ ْﻴ ِﻤﺮُ ﺃ ﹶﻗ ْﻴ ِ‬
‫ﺠ َﻲ ﻬﺑﺎ ﻭﱂ‬ ‫ﻣﻮﻣﺴ ﹰﺔ ﻭﻫﻲ ﺍﻟﻔﺎﺟ ﹺﺮﺓﹸ ﻭﻻ ﻳﻘﺎﻝ ﳍﺎ ﻣﻮﻣﺴﺔﹲ ﺇﻻﱠ ﻭﻫﻲ ﺑﺬﻟﻚ ﻣﺸﻬﻮﺭﺓ ﻭﻋﺮﻓﻬﺎ ﺑﺬﻟﻚ ﻭﺃﻗﺎﻡ ﻋﻠﻴﻬﺎ ﻭ ﻫُ ﹺ‬
‫ﻳَﺤ ِﻔ ﹾﻞ ﻬﺑﺠﺎﺋﻬﻢ ﻭﳑّﺎ ﺯﺍﺩ ﰲ ﺷﻬﺮﻬﺗﺎ ﻗﺼّﺔ ﺍﳌﺮﻗﺶ ﻭﻧﺎﻛﻬﺎ ﻗﹸﺮﱠﺓ ﺑﻦ ﻫُﺒﲑﺓ ﺣﲔ ﺳﺒﺎﻫﺎ ﻓﻌﻠﻢ ﺑﺬﻟﻚ ﻭﺃﻗﺎ َﻡ ﻋﻠﻴﻬﺎ ﰒﹼ ﱂ‬
‫ﺻﻔِﻴ ِﻪ‬
‫ﺽ ﻬﺑﺎ ﺣﱴ ﻗﺎﻝ ﳍﺎ ‪ِ :‬‬ ‫ﻚ ﻗﺎﻟﺖ ‪ :‬ﻭﺃﻧﺖ ﻭﺍﻟﻠﹼﻪ ﻟﻮ ﹶﻗﺪَﺭ ﻋﻠﻴﻚ ﹶﻟ َﻤﺴﱠﻜﻔﻠﻢ َﻳ ْﺮ َ‬‫ﺽ ﺣﺘﱠﻰ ﻗﺎﻝ ﳍﺎ ‪ :‬ﻫﻞ َﻣﺴّ ِ‬ ‫ﻳﺮ َ‬
‫ﺖ ‪ :‬ﻛﺄﻥﱠ ﺷﻌﺮ َﺧﺪّ ْﻳ ِﻪ َﺣ ﹶﻠﻖُ ﺍﻟﺪﱢﺭْﻉ ﻭﺑﺎﻝ ﻋﻠﻰ ﺭﺃﺳﻪ ﺧﻠﻒ ﺍﺑﻦ ﻧﻮﺍﻟﺔ ﺍﻟﻜﻨﺎﱐ ﻋﺎ َﻡ َﺣﺞّ‬
‫ﺻ ﹶﻔ ْﺘﻪُ َﺣﺘﱠﻰ ﻗﺎﻟ ْ‬
‫ﱄ ﻓﻮ َ‬
‫َﻭَﻧﺼّﺮَﻩ ﻋﺪﻱﱡ ﺑ ُﻦ‬

‫ﺽ ﻣﺎ‬
‫ﺯﻳﺪ ﺑﺄﲪﻖ ﺳﺒﺐ ‪ .‬ﻭﺧﻄﺐ ﺃﺧﻮﻩ ﺍﳌﻨﺬﺭ ﺇﱃ ﻋﺒﻴﺪﺓ ﺑﻦ ﳘﺎﻡ ‪ ،‬ﻓﺮﺩﻩ ﺃﻗﺒﺢ ﺍﻟﺮﺩ ‪ ،‬ﻭﻗﺎﻝ ‪ ) :‬ﺃﹶﺗَ ﻮْﻧﹺﻲ ﻭﱂ ﺃ ْﺭ َ‬
‫ﺤﺮّ ( ﰒﹼ ﻣﻊ ﺫﻟﻚ ﺧﻄﺐ‬ ‫ﺢ ﺃﻳﱢ َﻤ ُﻬ ْﻢ ُﻣ ْﻨﺬِﺭﹰﺍ ** ﻭﻫﻞ ُﻳْﻨﻜِﺢ ﺍ ﹾﻟ َﻌ ْﺒ َﺪ ُﺣﺮﱞ ِﻟ ُ‬
‫َﺑﻴﱠﺘُﻮﺍ ** ﻭﻗﺪ ﹶﻃ َﺮﻗﹸﻮﱐ ﺑﺄ ْﻣ ﹴﺮ ﻧُﻜ ْﺮ ( ) ﻷُ ْﻧ ِﻜ َ‬
‫ﺐ ﻫﺮﺑﻪ ﻭ ِﻋﻠﱠ ﹰﺔ ﻟﻘﺘﻠﻪ ﻓﻬﻞ ﺭَﺃﻳﺖ ﺷﺎﻋﺮﹰﺍ ﰲ ﺫﻟﻚ‬ ‫ﺾ ﺑﻨﺎﺗِﻪ ﻓﺮﻏِﺐ ﻬﺑﺎ ﻋﻨﻪ ﺣﺘﱠﻰ ﻛﺎﻥ ﺫﻟﻚ ﺳﺒ َ‬ ‫ﺇﻟﻴﻪ ﻛﺴﺮﻯ ﺑﻌ َ‬
‫ﺍﻟﺰﱠﻣﺎﻥ ﻣﻊ ﻛﺜﺮﺓ ﺍﻟﺸﻌﺮﺍﺀ ﻓﻴﻪ ﻭﻣﻊ ﺍﻓﺘﺨﺎﺭﻫﻢ ﺑﺎﻟﺬﻱ ﻛﺎﻥ ﻣﻨﻬﻢ ﰲ (‬
 ‫ﺢ‬
‫ﺖ ﰲ ﺫﻟﻚ ﺑﺸﻌ ﹴﺮ ﺻﺤﻴ ﹴ‬
‫ﻳﻮﻡ ﺟَﻠﻮﱃ ﻭﻳﻮ ﹺﻡ ﺫﻱ ﻗﺎﺭ ﻭﰲ ﻭﻗﺎﺋﻊ ﺍﳌﺜﻨﱠﻰ ﺑﻦ ﺣﺎﺭﺛﺔ ﻭﺳﻌﺪ ﺑﻦ ﺃﰊ ﻭﻗﱠﺎﺹ ﻓﻬﻞ َﺳ ِﻤ ْﻌ َ‬
‫ﻃﹶﺮﻳﻒ ﺍﳌﺨﺮﺝ ﻛﻤﺎ ﲰﻌﺘﻪ ﰲ ﲨﻴﻊ ﻣﻔﺎﺧﺮﻫﻢ ﳑّﺎ ﻻ ﻳﺪﺍﱐ ﻫﺬﺍ ﺍ ﹶﳌ ﹾﻔﺨَﺮ ‪.‬‬

‫ﺐ َﺑ ْﻌﺾُ ﺇﺧ َﻮِﺗ ِﻪ ﺇﱃ ﺭﺟﺎ ﹴﻝ ﻣﻦ ﻧﹺﺰﺍﺭ ﻣﻦ ﻏﹶﲑ ﺃﻫﻞ ﺍﻟﺒﻴﻮﺗﺎﺕ ﻓﺮﻏﺒﻮﺍ ﻋﻨﻬﻢ ‪ .‬ﻭﺃﻡّ ﺍﻟﻨﻌﻤﺎﻥ ﺳَﻠﹾﻤَﻰ ﺑﻨﺖ‬ ‫ﻭﻟﻘﺪ َﺧ ﹶﻄ َ‬
‫ﲑ ﳏﻤﻮﺩ ‪.‬‬ ‫ﺠﻠﹸﻪُ ﻟِﻔﻌ ﹴﻞ ﻏ ﹺ‬
‫ﺍﻟﺼﱠﺎﺋﻎ ‪ :‬ﻳﻬﻮﺩﻱّ ﻣﻦ ﺃﻧﺒﺎﻁ ﺍﻟﺸﺎﻡ ﰒﱠ ﻛﺎﻥ َﻧ ْ‬
‫ﺖ ﻋﻠﻲﱠ ﻭﺭﺃﻳﺘَﲏ ﻓﺄﻳ َﻦ ﺃﻧﺎ ﻣﻦ ﺍﻟﻨّﻌﻤﺎﻥ ﻗﺎﻝ ‪ :‬ﻭﺍﻟﻠﹼِﻪ ‪. . .‬‬
‫ﻭﻗﺪ ﻗﺎﻝ َﺟﺒَﻠ ﹸﺔ ﺑﻦ ﺍﻷﻳْﻬﻢ ﳊﺴﱠﺎﻥ ﺑﻦ ﺛﺎﺑﺖ ‪ :‬ﻗﺪ َﺩ َﺧ ﹾﻠ َ‬
‫ﺴﺮَﻯ ﻭﻫﻮ ﻣﻦ ﺃ ْﻧَﺒ ِﻪ ﺍﻷﻛﺎﺳﺮﺓ ﻭﻛﻤﺎ ﻛﺎﻥ‬ ‫ﺐ ﺑﻨﻔﺴﻪ ﻋﻦ ﻣﺼﺎﻫﺮﺓ ِﻛ ْ‬ ‫ﻓﺎﻟﻨّﻌﻤﺎﻥ ﻣﻊ ﻫﺬﻩ ﺍﳌﺜﺎﻟﺐ ﻛﻠﱢﻬﺎ ﻗﺪ َﺭ ِﻏ َ‬
‫ﹶﺃ ْﺑ َﺮ ﻭَﻳ ُﺰ ﺃ ْﻋ ﹶﻈ َﻢ َﺧﻄﹶﺮﹰﺍ‬

‫ﺏ ﻭﺃﺩﻝﱠ ﻋﻠﻰ ﻣﺎ ﻳﺪﱠﻋﻮﻥ ﻣﻦ ﺍﻟﻌﻠ ﻮﱢ ﰲ ﺍﻟﻨﺴﺐ ﻭﻛﺎﻥ ﺍﻷﻣﺮ ﻣﺸﻬﻮﺩﹰﺍ ﻇﺎﻫﺮﹰﺍ َﻭ ُﻣ َﺮﺩﱠﺩﹰﺍ ﻋﻠﻰ‬ ‫ﺨ َﺮ ﻟﻠ َﻌ َﺮ ﹺ‬
‫ﺖ ﹶﺃَﻧ ﹶﻔﺘُﻪُ ﹶﺃ ﹾﻓ َ‬
‫ﻛﺎَﻧ ْ‬
‫ﺨﺮُ ﺍﻷﻣﻢ ﻭﻣﻊ ﺫﻟﻚ‬ ‫ﺏ ﹶﺃ ﹾﻓ َ‬
‫ﺍﻷﲰﺎﻉ ﻣﺴﺘﻔﻴﻀﹰﺎ ﻓﺈ ﹾﺫ ﻗﺪ ﻬﺗﻴﱠﺄ ﺃﻥ ﻳﻜﻮﻥ ﻣﺜ ﹸﻞ ﻫﺬﺍ ﺍﻷﻣﺮ ﺍﳉﻠﻴﻞ ﻭﺍﳌ ﹾﻔﺨِﺮ ﺍﻟﻌﻈﻴﻢ ﻭﺍﻟﻌﺮ ُ‬
‫ﺴﻤﱠﻰ ُﻣﺴَﻴ ﹶﻠ َﻤ ﹶﺔ َﻭُﻳ ﹾﻜﻨَﻰ ﺃﺑﺎ ﺛﹸﻤﺎﻣﺔ ‪:‬‬‫ﺾ ﺷﻌﺮﺍﺀ ﺑﲏ ﺣﻨﻴﻔﺔ ﻭﻛﺎﻥ ُﻳ َ‬ ‫ﻒ ﻟﺒﻌ ﹺ‬ ‫ﻗﺪ ﺃﻏﻔﻠﻮﻩ ﻓﺸَﺄ ﹸﻥ ﻣﺴﻴﻠ َﻤ ﹶﺔ ﻭﺃﻧﺸﺪﱐ ﻳﻮﺳ ُ‬
‫ﺲ َﺗ ﹾﻄﻠﹸﻊُ ِﻣ ْﻦ ﻏﻤَﺎ َﻣ ْﻪ ( ﻭﻗﺪ‬ ‫ﻚ ﺃﺑﺎ ﺛﹸﻤﺎ َﻣ ْﻪ ** ﳍﻔﻲ ﻋﻠﻰ ُﺭ ﹾﻛَﻨ ْﻲ ﴰﺎ َﻣ ْﻪ ( ) ﻛﻢ ﺁﻳ ٍﺔ ﻷﺑﻴﻬ ُﻢ ** ﻛﺎﻟﺸﱠ ْﻤ ﹺ‬ ‫) ﳍﻔﻲ َﻋ ﹶﻠْﻴ َ‬
‫ﺼ ﹶﻞ ﻣﺎ ﺑﲔ ﺍﻟﻨﱯﱢ ﻭﺍﳌﺘﻨﱯ َﻭ ﹶﺫ ﹶﻛ ْﺮﻧَﺎ ﲨﻴ َﻊ ﺍﳌﺘﻨﺒﺌﲔ‬ ‫ﻛﺘﺒﻨﺎ ِﻗﺼﱠَﺘﻪُ َﻭ ِﻗﺼﱠ ﹶﺔ ﺍﺑﻦ ﺍﻟﻨﱠ ﻮﱠﺍ َﺣ ِﺔ ﰲ ﻛﺘﺎﺑﻨﺎ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎ ﻓﻴﻪ ﹶﻓ ْ‬
‫ﺏ ﺍﻟﱵ ﺗﺪﻭﺭ‬ ‫ﺏ ﻛﺎﻥ ﻳَﺤﺘﺎ ﹸﻝ َﻭ ﹶﺫ ﹶﻛ ْﺮﻧَﺎ ﲨﻠﹶﺔ ﺍﺣﺘﻴﺎﻻِﺗ ﹺﻬ ْﻢ ﻭﺍﻷﺑﻮﺍ َ‬
‫ﻭﺷﺄ ﹶﻥ ﻛﻞﱢ ﻭﺍﺣ ٍﺪ ﻣﻨﻬﻢ ﻋﻠﻰ ِﺣ َﺪِﺗِﻪ ﻭﺑﺄﻱﱢ ﺿﺮ ﹴ‬
‫ﺐ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻓﺈﻧّ ُﻪ ﻣﻮﺟﻮﺩ ‪.‬‬ ‫ﺏ ﻓﺎﻃﻠ ْ‬
‫ﻑ ﻫﺬﺍ ﺍﻟﺒﺎ َ‬
‫ﺕ ﹶﺃ ﹾﻥ ﺗﻌﺮ َ‬
‫ﻋﻠﻴﻬﺎ ﻣَﺨﺎﺭﻳﻘﻬﻢ ﻓﺈ ﹾﻥ ﺃﺭﺩ َ‬

‫ﻑ ﺍﻟﺒُ ْﺮﺟُ ِﻤﻲﱡ ﺍﻟﻨﱡ ْﻌﻤَﺎ ﹶﻥ ﺑﻦ ﺍﳌﻨﺬﺭ ﰲ ﺍﳉﺎﻫﻠﻴﱠِﺔ ﻭﺫﻛﺮ ﻭﻻﺩﺓ ﺍﻟﺼﱠﺎِﺋ ﹺﻎ‬
‫ﻫﺠﺎﺀ ﺍﻟﻨﻌﻤﺎﻥ ﻭﻗﺪ ﻫﺠﺎ ﻋﺒ ُﺪ ﺍﻟﻘﻴﺲ ﺑ ُﻦ ﺧُﻔﺎ ٍ‬
‫ﻑ ﻭﻳﻐﺰُﻭ ** ﰒﱠ‬ ‫ﺶ ﺫﺍ ﺍﻷﻟﻮ ِ‬
‫ﻟﻪ ﻓﻘﺎﻝ ‪ ) :‬ﹶﻟ َﻌ َﻦ ﺍﻟﻠﹼ ُﻪ ﰒﱠ ﺛﻨﱠﻰ ﹺﺑﻠﹶﻌ ﹴﻦ ** ﺍﺑ َﻦ ﺫﹶﺍ ﺍﻟﺼﱠﺎِﺋ ﹺﻎ ﺍﻟﻈﻠﻮ َﻡ ﺍﳉﻬﻮﻻ ( ) ﳚﻤ ُﻊ ﺍﳉﻴ َ‬
‫ﻻ ﻳﺮﺯﹸﺃ ﺍﻟﻌ ُﺪﻭّ ﹶﻓﺘِﻴﻼ ( ﺳَﻬْﻢٌ ﺍﳊﻨﻔﻲ ﻭﻛﺎﻥ ﺳَﻬْﻢٌ ﺍﳊﻨﻔﻲﱡ ﻳﻠﻲ ﻃَﺒ ﹺﺮﺳْﺘﺎﻥ ﳌﻌﻦ ﺑﻦ ﺯﺍﺋِﺪﺓ ﻣﻊ ﺣﺪﺍﺛﺔ ﺳﻨﻪ ﻳﻮﻣﺌﺬ‬
‫ﻭﻛﺎﻥ ﻟﻪ ﻣﺮﻭﺀﺓﹲ َﻭ ﹶﻗ ْﺪ ٌﺭ ﻛﺜﺮﺓ ﺍﻟﺸﻌﺮ ﻭﻗﻠﺘﻪ ﰲ ﺑﻌﺾ ﻗﺒﺎﺋﻞ ﺍﻟﻌﺮﺏ (‬

‫ﻛﺜﺮﺓ ﻭﺍﻟﺸﻌﺮ ﻭﻗﻠﺘﻪ ﰲ ﺑﻌﺾ ﻗﺒﺎﺋﻞ ﺍﻟﻌﺮﺏ‬

‫ﺏ ﳍﻢ ﻋﻠﻰ ﺩﺍﺭﻫﻢ ﻭﲣﹸﻮﻣﻬﻢ َﻭ ْﺳ ﹶ‬
‫ﻂ‬ ‫ﺴ ِﺪ ﺍﻟﻌﺮ ﹺ‬ ‫ﻭﺑﻨﻮ ﺣﻨﻴﻔﺔ ﻣﻊ ﻛﺜﺮﺓ ﻋﺪﺩﻫﻢ ﻭ ِﺷﺪِّﺓ ﺑﺄﺳﻬﻢ ﻭﻛﺜﺮﺓ ﻭﻗﺎﺋﻌﻬﻢ َﻭ َﺣ َ‬
‫ﻂ ﺃ ﹶﻗﻞﱠ ﺷﻌﺮﹰﺍ ﻣﻨﻬﻢ ﻭﰲ ﺇﺧﻮﻬﺗﻢ ﻋِﺠْﻞﹲ‬ ‫ﺃﻋﺪﺍﺋِﻬﻢ ﺣﱴ ﻛﺄﻬﻧﻢ َﻭ ْﺣ َﺪ ُﻫ ْﻢ ﻳﻌﺪِﻟﻮﻥ َﺑﻜﹾﺮﹰﺍ ﻛﻠﻬﺎ ﻭﻣﻊ ﺫﻟﻚ ﱂ َﻧ َﺮ ﻗﺒﻴﻠ ﹰﺔ ﹶﻗ ﱡ‬
‫ﺱ ﻭﺍﳋﺰﺭﺝ‬ ‫ﳋﺼْﺐ ﻭﺃﻧّﻬﻢ ﺃﻫ ﹸﻞ َﻣﺪَﺭ ﻭﺃﻛﹼﺎﻟﻮ ﲤ ﹴﺮ ﻷﻥﱠ ﺍﻷ ْﻭ َ‬ ‫ﻗﹶﺼِﻴﺪٌ َﻭ َﺭ َﺟ ٌﺰ َﻭﺷُ َﻌﺮَﺍﺀ ﻭ َﺭﺟﱠﺎﺯُﻭﻥ ﻭﻟﻴﺲ ﺫﻟﻚ ﳌﻜﺎ ِﻥ ﺍ ِ‬
‫ﻑ ﺃﻥﱠ ﻃﻌﺎﻣَﻬﻢ‬‫ﻛﺬﻟﻚ ﻭﻫﻢ ﰲ ﺍﻟﺸﻌﺮ ﻛﻤﺎ ﻗﺪ ﻋﻠﻤﺖ ﻭﻛﺬﻟﻚ ﻋﺒ ُﺪ ﺍﻟﻘﻴﺲ ﺍﻟﻨﱠﺎﺯﻟﺔ ﻗﺮﻯ ﺍﻟﺒﺤْﺮﻳﻦ ﻓﻘﺪ ﺗﻌﺮ ُ‬
‫ﺐ ﻣﻦ ﻃﻌﺎﻡ ﺃﻫﻞ ﺍﻟﻴﻤﺎﻣﺔ ‪.‬‬ ‫ﹶﺃﻃﹾﻴ ُ‬
‫ﻭﺛﻘﻴﻒٌ ﺃﻫ ﹸﻞ ﺩﺍ ﹴﺭ ﻧﺎﻫﻴﻚ ﻬﺑﺎ ِﺧﺼْﺒﹰﺎ ﻭﻃِﻴﺒﹰﺎ ﻭﻫﻢ ﻭﺇﻥ ﻛﺎﻥ ﺷﻌﺮُﻫﻢ ﺃﻗﻞﱠ ﻓﺈﻥﱠ ﺫﻟﻚ ﺍﻟﻘﻠﻴ ﹶﻞ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﻃ ْﺒ ﹴﻊ ﰲ ﺍﻟﺸﻌﺮ‬
‫ﻋﺠﻴﺐ ﻭﻟﻴﺲ ﺫﻟﻚ ِﻣ ْﻦ‬
 ‫ﺴ َﻢ ﺍﻟﻠﹼﻪ ﳍﻢ ﻣﻦ‬‫ِﻗَﺒ ﹺﻞ ﺭﺩﺍﺀﺓ ﺍﻟﻐِﺬﺍﺀ ﻭﻻ ﻣﻦ ِﻗﻠﱠﺔ ﺍﳋِﺼﺐ ﺍﻟﺸﱠﺎﻏﻞ ﻭﺍﻟ ِﻐﻨَﻰ ﻋﻦ ﺍﻟﻨﱠﺎﺱ ﻭﺇﻧﱠﻤَﺎ ﺫﻟﻚ ﻋﻦ ﻗﹶﺪْﺭ ﻣﺎ ﹶﻗ َ‬
‫ﺍﳊﻈﻮﻅ ﻭﺍﻟﻐﺮﺍﺋ ﹺﺰ ﻭﺍﻟﺒﻼﺩ ﻭﺍﻷﻋﺮﺍﻕﹺ ﻣﻜﺎﻬﻧﺎ ‪.‬‬
‫ﺠ ٍﺪ ﻭﱂ ﻳﻜﻦ‬
‫ﺕ ﺃﻋﺮﺍﺏ ﺃ ْﻫ ﹺﻞ َﻧ ْ‬ ‫ﻱ ﺳﺎﺩﺍ ِ‬
‫ﻭﺑﻨﻮ ﺍﳊﺎﺭﺙ ﺑﻦ ﻛﻌﺐ ﻗﺒﻴ ﹲﻞ ﺷﺮﻳﻒٌ ﳚﺰﻭﻥ ﻣَﺠﺎﺭﹺﻱ ﻣﻠﻮﻙ ﺍﻟﻴﻤﻦ ﻭﳎﺎﺭ َ‬
‫ﲑ َﺣﻆﱟ ﰲ ﺍﻟﺸﻌﺮ ﻭﳍﻢ ﰲ ﺍﻹﺳﻼﻡ ﺷﻌﺮﺍ ُﺀ ﻣ ﹾﻔ ِﻠﻘﹸﻮ ﹶﻥ ‪.‬‬
‫ﳍﻢ ﰲ ﺍﳉﺎﻫﻠﻴﱠﺔ ﻛﺒ ُ‬
‫ﻭﺑﻨﻮ َﺑ ْﺪ ﹴﺭ ﻛﺎﻧﻮﺍ ﻣﻔﹾﺤَﻤﲔ ﻭﻛﺎﻥ ﻣﺎ ﺃﻃﻠﻖ ﺍﻟﻠﹼﻪ ﺑﻪ ﺃﻟﺴﻨﹶﺔ ﺍﻟﻌﺮﺏ ﺧﲑﹰﺍ ﳍﻢ ﻣﻦ ﺗﺼﻴﲑ ﺍﻟﺸﻌﺮ ﰲ ﺃﻧﻔﺴﻬﻢ ‪.‬‬
‫ﻭﻗﺪ ﻳَﺤْﻈﹶﻰ ﺑﺎﻟﺸﻌﺮ ﻧَﺎﺱٌ ﻭﳜﺮُﺝ ﺁﺧَﺮﻭﻥ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻣﺜﻠﻬﻢ ﺃﻭ ﻓﻮﻗﻬﻢ ﻭﱂ ﺗُ ْﻤ َﺪﺡ ﻗﺒﻴﻠﺔﹲ ﰲ ﺍﳉﺎﻫﻠﻴﱠﺔ ﻣﻦ ﻗﺮﻳﺶ‬
‫ﻛﻤﺎ ﻣُﺪﺣﺖ‬

‫ﺡ ﰲ ﺃﺣ ٍﺪ ﻣﻦ ﺍﻟﻌﺮﺏ ﻣﺎ ﻬﺗﻴﱠﺄ ﻟﺒﲏ ﺑﺪﺭ ‪.‬‬ ‫ﳐﺰﻭﻡ ﻭﱂ ﻳﺘﻬﻴﱠﺄ ﻣﻦ ﺍﻟﺸﱠﺎﻫﺪ ﻭﺍﳌﺜ ﹺﻞ ﳌﺎﺩ ﹴ‬
‫ﻭﻗﺪ ﻛﺎﻥ ﰲ ﻭﻟﺪ ﺯُﺭﺍﺭﺓ ﻟﺼُﻠﺒﻪ ﺷﻌﺮ ﻛﺜﲑ ﻛﺸﻌﺮ ﻟﻘﻴﻂ ﻭﺣﺎﺟﺐﹴ ﻭﻏﲑﳘﺎ ﻣﻦ ﻭﻟﺪﻩ ﻭﱂ ﻳﻜﻦ ﳊﺬﹶﻳﻔﺔ ﻭﻻ ِﺣﺼْﻦ‬
‫ﻭﻻ ﻋﻴﻴَﻨ ﹶﺔ ﺑﻦ ﺣِﺼﻦ ﻭﻻ ﳊﹶﻤِﻞ ﺑ ﹺﻦ ﺑﺪْﺭ ﺷِﻌْﺮٌ ﻣﺬﻛﻮﺭ ‪.‬‬
‫ﺣﻈﻮﺓ ﺍﳋﻠﻔﺎﺀ ﺍﻟﻮﻻﺓ ﺑﺎﻟﺸﻌﺮ ﻭﻗﺪ ﻛﺎﻥ ﻋﺒ ُﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ َﻣ ْﺮﻭَﺍ ﹶﻥ ﺃﹶﺣْﻈﹶﻰ ﰲ ﺍﻟﺸﻌﺮ ﻣﻦ ﻛﺜﲑ ﻣﻦ ﺧﻠﻔﺎﺋﻬﻢ ﻭﱂ ﻳﻜ ْﻦ‬
‫ﺃﺣَﺪٌ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﻣﻦ ﺧُﻠﻔﺎﺋﻨﺎ ﻭﺃﺋﻤﺘﻨﺎ ﺃﺣﻈﹶﻰ‬

‫ﰲ ﺍﻟﺸﻌﺮ ﻣﻦ ﺍﻟﺮﱠﺷﻴﺪ ﻭﻗﺪ ﻛﺎﻥ ﻳﺰﻳﺪ ﺍﺑﻦ َﻣ ْﺰﻳَﺪ ﻭَﻋﻤﱡ ُﻪ ﳑﱠ ْﻦ ﺃ ْﺣﻈﹶﺎ ُﻩ ﺍﻟﺸﱢ ْﻌ ُﺮ ‪.‬‬
‫ﻭﻣﺎ ﺃﻋﻠ ُﻢ ﰲ ﺍﻷﺭﺽ ﻧﻌﻤﺔ َﺑ ْﻌ َﺪ ﹺﻭ ﹶﻻَﻳ ِﺔ ﺍﻟﻠﹼ ِﻪ ﺃ ْﻋ ﹶﻈ َﻢ ﻣﻦ ﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﺍﻟﺮﱠ ُﺟ ﹸﻞ ﳑﺪﻭﺣﹰﺎ ‪ ) .‬ﺍﻟﺼﱡﻢﱡ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ( ﺗﻘﻮﻝ‬
‫ﺍﻟﻌﺮﺏ ‪ :‬ﺿﺮﺑﺎ ِﻥ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻻ ﻳَﺴﻤﻌﺎﻥ ﺍﻷﺻﻮﺍﺕ ﻭﺫﻟﻚ ﻋﺎﻡﱞ ﰲ ﺍﻷﻓﺎﻋﻲ ﻭﺍﻟﻨّﻌﺎﻡ ﻭﺍﻋﺘﺪّ ﻣﻦ ﺍﺩّﻋﻰ ﻟﻠﻨّﻌﺎﻡ‬
‫ﺕ َﻣﺼْﻠﻮﻡُ (‬
‫ﺻ ﻮَﺍ َ‬
‫ﺴ َﻤﻊُ ﺍﻷ ْ‬ ‫ﺸﻖﱢ ﺍﻟ َﻌﺼَﺎ ﻷْﻳﹰﺎ َﺗَﺒﻴﱠﻨﻪ ** ﺃ َﺳﻚﱡ ﻣﺎ َﻳ ْ‬‫ﺍﻟﺼّ َﻤ َﻢ ﺑﻘﻮﻝ َﻋ ﹾﻠﻘﹶﻤﺔ ‪ ) :‬ﻓﹸﻮ ُﻩ ﹶﻛ َ‬

‫ﻗﺎﻝ ‪ :‬ﻭﻻ ﻳﺼﻠﺢ ﺃﻥ ﺗﻜﻮﻥ ﻣﺎ ﰲ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﹶﺫ ﹶﻛ َﺮ ﻷﻥﱠ ﺫﻟﻚ ﻳﺼﲑ ﻛﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ ‪ :‬ﺍﻟﺘﻤﺮ ﺣﻠﻮ ﻭﺍﻟﺜﱠﻠﺞ ﺑﺎﺭﺩ‬
‫ﻉ ﺇﻻﱠ ﺍﻟﺼﱠﻮﺕ ‪.‬‬ ‫ﺕ ﻷﻧُﻪ ﻻ ﻣﺴﻤﻮ َ‬ ‫ﺴ َﻤﻊُ ﻫﺬﺍ ﺍﻟﺼﱠﻮ ُ‬ ‫ﻭﺍﻟﻨّﺎﺭ ﺣﺎﺭﱠﺓ ﻭﻻ ﳛﺘﺎﺝ ﺇﱃ ﺃﻥ ﻳُﺨﱪ ﺃﻥﹼ ﺍﻟﺬﻱ ﻳُ ْ‬
‫ﺾ‬
‫ﺲ ﻣﺮﺗﻔﻊٌ ** ﹸﺃﺩْﺣﻲﱠ ِﻋ ْﺮ َﺳ ْﻴ ﹺﻦ ﻓﻴﻪ ﺍﻟﺒَﻴ ُ‬
‫ﻗﺎﻝ ﺧﺼﻤﻪ ‪ :‬ﻓﻘﺪ ﻗﺎﻝ َﻋﻠﹾ ﹶﻘ َﻤﺔﹸ ﺑﻦ َﻋَﺒﺪَﺓ ‪ ) :‬ﺣَﺘﱠﻰ ﺗﻼﻓﹶﻰ ﻭﻗﺮ ﹸﻥ ﺍﻟﺸﱠ ْﻤ ﹺ‬
‫َﻣﺮْﻛﻮﻡُ ( ) ﻳﻮﺣِﻲ ﺇﻟﻴﻬﺎ ﺑﺈﻧﻘﺎﺽ ﻭَﻧ ﹾﻘَﻨ ﹶﻘ ٍﺔ ** ﻛﻤﺎ َﺗﺮَﺍ ﹶﻃ َﻦُ ﰲ ﺃﻓﹾﺪﺍﻬﻧﺎ ﺍﻟﺮﱡﻭ ُﻡ ( ﰒ ﻗﺎﻝ ‪ ) :‬ﲢ ﱡﻔ ُﻪ ﻫِﻘﹾﻠﺔﹲ ﺳﻔﻌﺎﺀُ ﺧﺎﺫﻟﺔ‬
‫** ﲡﻴُﺒُﻪ ﺑﺰﹺﻣﺎ ﹴﺭ ﻓﻴﻪ ﺗَﺮﻧﻴ ُﻢ ( ﻭﺍﺣﺘﺞّ ﻣﻦ ﺯﻋﻢ ﺃﻬﻧﺎ ﺗﺴﻤﻊ ﺑﻘﻮﻟﻪ ‪:‬‬

‫ﺐ ( ﻭﻗﺎﻝ ﺍﻟﻄﱢ ﹺﺮﻣﱠﺎﺡ ‪ ) :‬ﻳﺪﻋﻮ ﺍﻟﻌِﺮﺍ ُﺭ ﻬﺑﺎ‬ ‫ﻉ ﺍ ﹸﳌﺜﹶﻘ ﹺ‬

‫ﺐ ﹺﺯﻣَﺎﺭﹰﺍ ﻛﺎﻟَﻴﺮَﺍ ﹺ‬
‫ﺴﻤَﻊ ﻋﺮﺍﺭﹰﺍ ﹺﺑ ﹶﻘ ﹾﻔ َﺮ ٍﺓ ** ﻳُﺠﻴ ُ‬ ‫) ﻣَﺘَﻰ ﻣَﺎ ﺗَﺸﺄ َﺗ ْ‬
‫ﺻ ْﻮ ﺕُ ﺍﻟﻨﻌﺎﻣﺔ ﺍﻟﺬﹼﻛﺮ ‪ :‬ﺍﻟﻌِﺮﺍ ُﺭ ﻭﺻﻮﺕ ﺍﻷﻧﺜﻰ ‪ :‬ﺍﻟﺰﱢﻣَﺎﺭ ‪.‬‬ ‫ﺍﻟﺰﱢﻣَﺎ َﺭ ﻛﺄﻧﱠ ُﻪ ** ﹶﺃِﻟ ٌﻢ ﲡﺎﻭﺑُﻪ ﺍﻟﻨﱢﺴﺎ ُﺀ ﺍﻟ ُﻌ ﻮﱠ ُﺩ ( ﻗﺎﻝ ‪َ :‬ﻭ َ‬
‫ﺴﻬﱠﺪﹰﺍ ** ﻛﻤﺎ‬ ‫ﻭﺃﻧﺸ َﺪ ﺍﻟﺬﻱ َﺯ َﻋ َﻢ ﹶﺃﻧﱠﻬَﺎ ﻻ ﺗﺴﻤﻊ ﻗﻮ ﹶﻝ ﺃﺳﺎﻣ ﹶﺔ ﺑ ﹺﻦ ﺍﳊﺎﺭﹺﺙ ﺍﳍ ﹶﺬﱄﱢ ‪ ) :‬ﺗ ﹶﺬﻛﱠ ْﺮﺕُ ﺇﺧْﻮﺍﱐ ﹶﻓﹺﺒﺖﱡ ُﻣ َ‬
‫ﺫﻛﺮﺕ َﺑ ﻮّﹰﺍ ﻣﻦ ﺍﻟﻠﱠﻴﻞ ﻓﹶﺎ ِﻗﺪُ (‬

‫ﺴﻤﱠﻊ‬
‫ﺖ ﰲ ﺇﺧﻮﺍﻧﻪ ﻓﻜﹶﺄﻧﱠﻤﺎ ** َﺗ َ‬ ‫ﻚ ﺧﺎﻟ ُﺪ ( ) َﻭﹶﺃ ْﻣ َﻬ ﹾﻠ َ‬
‫ﺼَﻴﻨﱠ َ‬
‫ﺖ ﰲ َﻧ ْﻬ ﹺﻲ ﺧﺎﻟ ٍﺪ ** َﻋ ﹺﻦ ﺍﻟﺸﱠﺎﻡ ﺇﻣّﺎ َﻳ ْﻌ ِ‬
‫) ﻟﻌﻤﺮﻱ ﻟﻘﺪ ﹶﺃ ْﻣﻬَﻠ ُ‬
‫ﻚ ﺍﻟﱠﺬِﻳ َﻦ ﹶﻟ َﻌَﻨﻬُﻢُ ﺍﻟﻠﹼ ُﻪ‬
‫ﺸﺮﱠﺩُ ( ﻭﻗﺎﻝ ﺍﻟﺬﻱ ﺯﻋﻢ ﺃﻧّﻬﺎ ﺗﺴﻤﻊ ‪ :‬ﻓﻘﺪ ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰﱠ َﻭ َﺟﻞﱠ ‪ :‬ﺃﹸﻭﻟِﺌ َ‬ ‫ﺑﺎﻟﻨﱠ ْﻬ ﹺﻲ ﺍﻟﻨﱠﻌﺎ ُﻡ ﺍﳌﹸ َ‬
‫ﻼ‬
‫ﺻﻤﱠﻬُﻢْ َﻭﹶﺃ ْﻋﻤَﻰ ﹶﺃ ْﺑﺼَﺎ َﺭ ُﻫ ْﻢ ﻭﻟﻮ ﻋﻨَﻰ ﹶﺃﻥﱠ ﻋَﻤﺎﻫﻢ ﻛﻌﻤﻰ ﺍﻟ ُﻌﻤْﻴﺎﻥ ﻭﺻﻤﻤَﻬﻢ ﻛﺼ َﻤ ﹺﻢ ﺍﻟﺼﱡﻤﱠﺎﻥ ﳌﺎ ﻗﺎﻝ ‪ :‬ﺃﹶﻓ ﹶ‬ ‫ﹶﻓﹶﺄ َ‬
‫ﺴ ِﻤﻊُ ﺍﻟﺼﱡﻢﱠ ﺍﻟﺪﱡﻋَﺎ َﺀ ﺇﺫﹶﺍ‬
‫ﺴ ِﻤﻊُ ﺍﹶﳌ ْﻮﺗَﻰ َﻭ ﹶﻻ ﺗُ ْ‬
‫ﻚ ﹶﻻ ﺗُ ْ‬
‫ﺏ ﹶﺃﻗﹾﻔﺎﹸﻟﻬَﺎ ﻭﺇﻧّﻤﺎ ﺫﻟﻚ ﻛﻘﻮﻟﻪ ‪ :‬ﺇﻧﱠ َ‬
‫َﻳَﺘ َﺪﺑﱠﺮُﻭ ﹶﻥ ﺍ ﹾﻟ ﹸﻘﺮْﺁ ﹶﻥ ﹶﺃ ْﻡ َﻋﻠﹶﻰ ﹸﻗﻠﹸﻮ ﹴ‬
‫ﺴﻤﱠ َﻊ‬
‫ﱄ ‪َ ( :‬ﺗ َ‬
‫ﳊﺐﱠ ﻳُﻌﻤِﻲ َﻭﻳُﺼﻢﱡ ﻭﻗﺪ ﻗﺎﻝ ﺍﳍﺬ ﱡ‬ ‫َﻭﻟﱠ ﻮْﺍ ُﻣ ْﺪﹺﺑﺮﹺﻳ َﻦ ﻭﻛﻴﻒ ﺗُﺴ ِﻤ ُﻊ ﺍﳌﺪﺑ َﺮ ﻋﻨﻚ ﻭﻟﺬﻟﻚ ﻳﻘﺎﻝ ‪ :‬ﺇﻥﱠ ﺍ ﹸ‬
‫ﺸﺮﱠﺩُ ﻭﺍﻟﺸﺎﺭﺩ ﺍﻟﻨﺎﻓﺮ ﻋﻨﻚ ﻻ ﻳﻮﺻﻒ ﺑﺎﻟﻔﻬﻢ ﻭﻟﻮ ﻗﺎﻝ ‪ :‬ﺗﺴﻤﻊ ﺑﺎﻟﻨﱠﻬْﻲ ﻭﺳﻜﺖ ﻛﺎﻥ ﺃﺑﻠ ﹶﻎ ﻓﻴﻤﺎ‬ ‫ﺑﹺﺎﻟﻨﱠ ْﻬ ﹺﻲ ﺍﻟﻨﱠﻌَﺎ ُﻡ ﺍﳌﹸ َ‬
‫ﺠَﺒﻬَﺎ َﺑ ْﺮﺩُ ﺍﹾﻟﻤَﺎ (‬
‫ﺻﻤّﺎ ** ﻛﹸ ْﺪ ﹺﺭﻳﱠ ٍﺔ ﺃ ْﻋ َ‬
‫ﻳﺮﻳﺪ ) ﹺﺭﺩِﻱ ﺭﹺﺩِﻱ ﹺﻭﺭْﺩ ﹶﻗﻄﹶﺎٍﺓ َ‬

‫ﺃﻱ ﻷﻬﻧﺎ ﻻ ﺗﺴﻤﻊ ﺻﻮﺗﹰﺎ ﻳَﺜﻨﻴﻬﺎ ﻭَﻳ ُﺮﺩﱡ ﻫَﺎ ‪.‬‬

‫ﻭﺃﻧﺸﺪ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ ‪َ ) :‬ﺩ َﻋ ْﻮﺕُ ُﺧ ﹶﻠﻴْﺪﹰﺍ َﺩ ْﻋ َﻮﹰﺓ ﻓﹶﻜﺄﳕﺎ ** َﺩ َﻋ ْﻮﺕُ ﺑﻪ ﺍﺑ َﻦ ﺍﻟﻄﱠ ْﻮ ِﺩ ﹶﺃ ْﻭ ﻫُ َﻮ ﺃ ْﺳ َﺮﻉُ ( ﻭﺍﻟﻄﱠﻮﺩ ‪ :‬ﺍﳉﺒﻞ‬
‫ﺨ ﹴﺮ َﺣﻄﱠﻪ ﺍﻟﺴﱠ ْﻴ ﹸﻞ ِﻣ ْﻦ َﻋ ﹺﻞ ﻭﻗﺎﻝ ﺍﻟﺮﱠﺍﺟﺰ ‪َ ) :‬ﻭ َﻣﻨُ َﻬ ﹴﻞ ﹶﺃ ْﻋ َﻮ ﹺﺭ‬
‫ﺻْ‬
‫ﺠ ﹾﻠﻤُﻮ ِﺩ َ‬
‫ﻭﺍﺑُﻨ ُﻪ ‪ :‬ﺍﳊﺠﺮ ﺍﻟﺬﻱ َﻳَﺘ َﺪ ﻫْ َﺪﻩُ ﻣﻨﻪ ﻛﻘﻮﻟﻪ ‪ :‬ﹶﻛ ُ‬
‫ﺻﻢﱢ ﺍﻷ ﹾﺫَﻧ ْﻴ ْﻦ (‬
‫ﲑ ﺃﺧْﺮَﻯ ﻭَﺃ َ‬
‫ﺼﹺ‬
‫ﺇ ْﺣﺪَﻯ ﺍﻟ َﻌ ْﻴَﻨﻴْﻦ ** َﺑ ِ‬

‫ﺻﻢﱢ ﺍﻷُ ﹾﺫَﻧْﻴ ﹺﻦ‬

‫ﺕ ﺇﺣﺪﻯ ﺍﻟﹺﺒﲑَﻳﻦ ﻭﺗُﺮﹺﻛﺖ ﺍﻷﺧْﺮﻯ ﻭﻗﻮﻟﻪ ‪ :‬ﺃ َ‬
‫ﻛﺄﻧﱠ ُﻪ ﻛﺎ ﹶﻥ ﰲ ﺫﻟﻚ ﺍﳌﻨ َﻬ ﹺﻞ ﹺﺑﲑَﺍ ِﻥ ﻭﺍﻵﺑﺎ ُﺭ ﺃﻋﲔٌ ﻓُﻐ ﻮﱢ َﺭ ْ‬
‫ﺚ ﻻ ﻳﺴﻤﻊ ﻓﻴﻪ ﺻﻮﺕ ﺟﻌﻠﻪ ﺃ ﹾﻥ ﻛﺎﻥ ﻻ ﻳﺴ َﻤﻊُ ﺻﻮﺗﹰﺎ ﺃﺻﻢﱠ ﻭﺇ ﹾﻥ‬ ‫ﻼ ٌﺀ ﺣﻴ ﹸ‬‫ِﻟﻤَﺎ ﺃ ﹾﻥ ﻛﺎﻥ ﻋﻨﺪﻩ ﰲ ﺍﻷﺭﺽ ﻓﹶﻀَﺎﺀٌ َﻭ َﺧ ﹶ‬
‫ﺕ‪.‬‬‫ﻛﺎﻥ ﺫﻟﻚ ِﻟ ﹶﻔ ﹾﻘ ِﺪ ﺍﻷﺻﻮﺍ ِ‬

‫ﺷﺎﻫﺪ ﻣﻦ ﺍﻟﺸﻌﺮ ﻟﺴﻤﻊ ﺍﻟﻨﺎﻗﺔ‬

‫ﺙ ﺑﻦ ِﺣﻠﱢ َﺰ ﹶﺓ ﻗﻮ ﹰﻻ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﺃﻧﱠﻬَﺎ ﺗﺴﻤﻊ ﺣﻴﺚ ﻗﺎﻝ ‪:‬‬

‫ﻗﺎﻝ ‪ :‬ﻭﻗﺪ ﻗﺎﻝ ﺍﳊﺎﺭ ﹸ‬

‫ﺖ َﻧ ْﺒﹶﺄ ﹰﺓ ﻭﹶﺃ ﹾﻓ َﺰ َﻋﻬَﺎ ﺍ ﹾﻟ ﹸﻘﻦّ ** ﺍﺹ َﻋﺼْﺮﹰﺍ ﻭﻗﺪ ﺩﻧﺎ‬

‫ﺴ ْ‬
‫ﻑ ﻛﺄﻬﻧﺎ ِﻫ ﹾﻘ ﹶﻠﺔﹲ ﹸﺃ ** ﻡﱡ ﺭﹺﺋﺎ ﹴﻝ َﺩﻭﱢﻳﱠ ﹲﺔ ﺳﻔﻌﺎﺀُ ( ﰒ ﻗﺎﻝ ‪ ) :‬ﺁﻧ َ‬
‫) ﺑ َﺰﻓﹸﻮ ٍ‬
‫ﺹ ﻭﱂ ﻳﻘﻞ ‪:‬‬‫ﻱ َﻣﻨﹺﻴﻨﹰﺎ ﻛﺄﻧﱠ ُﻪ ﺃﻫﺒﺎ ُﺀ ( ﻭﻟﻮ ﻗﺎﻝ ‪ :‬ﺃ ﹾﻓ َﺰﻋَﻬﺎ ﺍﻟ ﹸﻘﻨﱠﺎ ُ‬
‫ﺶ ** ﹺ‬ ‫ﺍﻹ ْﻣﺴَﺎ ُﺀ ( ) ﻓﺘﺮﻯ َﺧ ﹾﻠ ﹶﻔﻬُﻦﱠ ِﻣ ْﻦ ﺳُ ْﺮﻋَﺔ ﺍﹶﳌ ْ‬
‫ﺏ ﻣﺎ ﻳَﻘﲔ ﻣﻦ ﺍﻟ َﻮﺟَﻰ‬
‫ﻼ ٌ‬ ‫ﺻﹶ‬‫ﺖ ﻧﺒﺄﺓ ﻭﺍﻟﻨﱠ ْﺒﺄﺓ ﺍﻟﺼﱠﻮﺕ ﻟﻜﺎﻥ ﹶﻟ ﹸﻜ ْﻢ ﰲ ﺫﻟﻚ َﻣﻘﹶﺎﻝ ﻭﻗﺎﻝ ﺍﻣﺮﺅ ﺍﻟﻘﻴﺲ ‪ ) :‬ﻭﺻﻢﱞ ِ‬ ‫ﺴ ْ‬ ‫ﺁَﻧ َ‬
‫ﻑ ﻣﻨﻪ ﻋﻠﻰ ﺭَﺍ ﹺﻝ (‬
‫** ﻛﺄﻥﱠ ﻣﻜﺎ ﹶﻥ ﺍﻟﺮﱢ ْﺩ ِ‬

‫ﺏ ** ﺣِﻠﹾﻤِﻲ ﺃﺻﻢﱡ َﻭﹸﺃ ﹾﺫﻧﹺﻲ‬ ‫ﺼ َﻤَﺘ ﹲﺔ ﻏﲑ ﺟَﻮﻓﺎﺀ ﻭﻗﺎﻝ ﺍﻵﺧَﺮ ‪ ) :‬ﹸﻗ ﹾﻞ ﻣﺎ ﺑﺪﺍ ﻟﻚ ِﻣ ْﻦ ﺯُﻭ ﹴﺭ َﻭ ِﻣ ْﻦ ﹶﻛ ِﺬ ﹴ‬
‫ﻭﺇﳕﺎ ﻳﻌﲏ ﺃﻬﻧﺎ ﻣُ ْ‬
‫ﺻﻤﱠﺎ ِﺀ ( ﻳﺮﻳﺪ ﺃﻥﱠ ﺣﻠ َﻤﻪُ ﻟﻴﺲ ﺑﺴﺨﻴﻒ ﻣﺘﺨﻠﺨِﻞ ﻭﻟﻴﺲ ﲞﻔﻴﻒ ﺳَﺎ ﹴﺭ ﻭﻟﻜﻨّﻪ ﻣﺼﻤَﺖ ﻗﺎﻝ ﺍﻟﺸﺎﻋ ُﺮ ‪ :‬ﻭﺃﺳﺄﻝ‬ ‫ﹶﻏ ْﻴ ُﺮ َ‬
‫ﺕ ﺻَﻠﻴﻞ ﻭﺇﻧﱠﻤَﺎ ﻳﺮﻳﺪ ﺃﺭﺿﹰﺎ ﻳﺎﺑﺴﺔ ﻭﺭﻣﻠ ﹰﺔ َﻧﺸﱠﺎ ﹶﻓ ﹰﺔ ﺗﺴﺄﻝ ﺍﳌﺎﺀ ‪ :‬ﺃﻱ ﺗﺮﻳﺪﻩ ﻭﺗﺒﺘﻠﻌﻪ ﻭﻫﻲ ﰲ ﺫﻟﻚ‬ ‫ﻣﻦ ﺻﻤﱠﺎﺀ ﺫﺍ ِ‬
‫ﺻﻢﱞ ﺑُﻜﹾﻢٌ ﻋُﻤْﻲٌ ﹶﻓ ُﻬ ْﻢ ﹶﻻ َﻳ ْﺮ ﹺﺟﻌُﻮ ﹶﻥ ﺫﻟﻚ‬ ‫ﺱ ﻳﺴﻤﻌﻮﻥ ‪ُ :‬‬ ‫ﺻﻤّﺎﺀ ) ﺫﻛﺮ ﺍﻟﺼﱡﻢﱢ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻟﻨﺎ ﹴ‬
‫ﺻﻢﱞ ﺑُﻜﹾﻢٌ ﻋُﻤْﻲٌ ﹶﻓ ُﻬ ْﻢ ﹶﻻ‬
‫ﺴ َﻤﻊُ ﺇﻻﱠ ُﺩﻋَﺎ ًﺀ َﻭﹺﻧﺪَﺍ ًﺀ ُ‬ ‫ﻋﻠﻰ ﺍﳌﺜﻞ ﻭﻗﺎﻝ ‪َ :‬ﻭ َﻣﹶﺜﻞﹸ ﺍﻟﱠﺬِﻳ َﻦ ﹶﻛ ﹶﻔﺮُﻭﺍ ﹶﻛ َﻤﹶﺜ ﹺﻞ ﺍﻟﱠﺬِﻱ َﻳ ْﻨ ِﻌﻖُ ﹺﺑﻤَﺎ ﹶﻻ َﻳ ْ‬
‫ﺨﺮﱡﻭﺍ‬ ‫ﺕ َﺭﺑﱢ ﹺﻬ ْﻢ ﹶﻟ ْﻢ َﻳ ِ‬
‫َﻳ ْﻌ ِﻘﻠﹸﻮ ﹶﻥ ﻭﺫﻟﻚ ﻛﻠﹼﻪ ﻋﻠﻰ ﻣﺎ ﹶﻓﺴّﺮﻧﺎ ﻭﻗﺎﻝ ‪ :‬ﻭَﺍﻟﹼﺬِﻳ َﻦ ﺇﺫﹶﺍ ﹸﺫﻛﱢﺮُﻭﺍ ﺑﹺﺂﻳَﺎ ِ‬

‫ﺴ َﻤﻊُ ﺍﻟﺼﱡﻢﱡ ﺍﻟﺪﱡﻋَﺎ َﺀ ﺇﺫﹶﺍ َﻭﻟﱠ ﻮْﺍ ُﻣ ْﺪﹺﺑﺮﹺﻳ َﻦ ‪.‬‬

‫ﻋَﻠ ْﻴﻬَﺎ ﺻُﻤّﹰﺎ َﻭﻋُﻤْﻴَﺎﻧﹰﺎ ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ ‪ :‬ﺇﻧّﻤَﺎ ﺃﹸ ْﻧ ِﺬﺭُﻛﹸ ْﻢ ﺑﹺﺎﻟ َﻮ ْﺣ ﹺﻲ َﻭ ﹶﻻ َﻳ ْ‬

‫ﺷﻌﺮ ﰲ ﻣﻌﲎ ﺍﻟﺼﻤﻢ‬

 ‫ﺠﲑُ ﺍﻟﺴﱠﻠﻮﱄﹼ ‪) :‬‬ ‫ﻒ ( ﻭﻗﺎﻝ ﺍﻟﻌُ َ‬ ‫ﺻﻢﱢ ﺍﻟﺴﱠﻤْﻬﺮﻱﱢ ﺍﳌﺜﻘ ِ‬ ‫ﺸﺮَﻓﻴﱠﹶﺔ ﻓﻴﻬ ُﻢ ** ﻭ ُﺧ ْﺮﺻَﺎ ﹶﻥ ُ‬
‫ﻭﻗﺎﻝ ﻋَﻨﺘﺮﺓ ‪ ) :‬ﹶﻇ ِﻠ ﹾﻠﻨَﺎ ﻧﻜﺮﱡ ﺍﳌ ْ‬
‫ﺐ ﻣُﻠﻘﹰﻰ ﻛﹶﺄﻧّﻪ **‬
‫ﺼ ﹺ‬‫ﺻﻠﹾﻊ ﺍﻟﺮﱢﺟﺎﻝ ُﺣﺴُﻮ ُﺭ ( ) ﻓﻈﻞﱠ ﹺﻧﺪَﺍ ُﺀ ﺍﻟ َﻌ ْ‬ ‫ﺐ ﻣﺆﺧﺮﹰﺍ ** ﻓﻔﻴﻬﻦﱠ ﻋ ْﻦ ُ‬ ‫ﻭﻗﺪ َﺟﺬﹶﺏ ﺍﻟﻘﻮ ُﻡ ﺍﻟﻌﺼﺎﺋ َ‬
‫ﺿ ﹺﻬﻦﱠ ﻓﹸﻄﻮ ُﺭ (‬
‫ﺻ ﹾﻠﻘﹶﻨﺎ ** ﹶﻟﺮُ ْﺣ َﻦ ﻭﰲ ﺃ ْﻋﺮَﺍ ِ‬
‫ﺴ َﻤ ْﻌ َﻦ َ‬
‫ﺖ ﺍﻟﺮﱢﺟﺎﻝ ﻋﻘﻮ ُﺭ ( ) ﻟﻮ ﺍﻥ ﺍﻟﺼﱡﺨُﻮﺭ ﺍﻟﺼﱡﻢﱠ َﻳ ْ‬ ‫ﺱ ﹾﲢ َ‬
‫ﺳَﻠﹶﻰ ﹶﻓ َﺮ ﹴ‬
‫ﻭﻗﺎﻝ ﺯﻫﲑ ‪:‬‬

‫ﺖ َﺟ ْﻌﻔﹶﺮ ‪ ) :‬ﺑﲏ َﺟ ْﻌ ﹶﻔ ﹴﺮ ﻻ ِﺳ ﹾﻠ َﻢ َﺣﺘﱠﻰ‬‫ﺨ َﺮ ﹰﺓ ﺻﻤﱠﺎ َﺀ ﰲ ﹶﻛﹺﺒ ِﺪ ( ﻭﻗﺎﻟﺖ ُﺟﻤْﻞ ﺑﻨ ُ‬ ‫ﺻْ‬‫ﻸَﺑ ِﺪ ** َ‬

‫) ﻟﻴَﺘﻨﹺﻲ ﺧُ ِﻠ ﹾﻘﺖُ ﻟ َ‬
‫ﺏ ﺣَﺎﺷِﻴ ﹶﺔ‬‫ﺕ ﻣُﻐﲑ ﹰﺓ ** ﺗُﺼﻤﱡ ﹸﻜ ُﻢ ﺑﹺﺎﻟﻀﱠ ْﺮ ﹺ‬ ‫ﻂ ﺍ ﹾﻟُﺒﻴُﻮ ِ‬
‫ﺾ ﺫﻱ ﺃ ﹾﺛ ﹺﺮ ( ) ﻭَﺣﺘﱠﻰ َﺗ َﺮ ﻭْﺍ َﻭ ْﺳ ﹶ‬
‫َﻧﺰُﻭﺭَﻛ ْﻢ ** ﺑﻜﻞﱢ ﺭُﺩﻳﲏﱟ ﻭﺃﺑﻴ َ‬
‫ﺼﺮُﻫﺎ ﺍﻷ ْﻋﻤَﻰ َﻭَﻳﺴْ َﻤﻊُ ﺫﻭ ﺍ ﹾﻟ َﻮ ﹾﻗ ﹺﺮ ( ﻭﻗﺎﻝ ﺩﺭﻳﺪ ‪ ) :‬ﻣﱴ‬ ‫ﺍﻟ ﱡﺬ ْﻋ ﹺﺮ ( ) ﺗﹺﺒﲔُ ﻟِﺬِﻱ ﺍﻟﺸﱠﻚﱢ ﺍﻟﺬﻱ ﱂ ﻳﻜﻦ ﺩَﺭَﻯ ** َﻭﻳُ ْﺒ ِ‬
‫ﺻﻤﱠﺎ ُﺀ ﻣِﻨﱢﻲ (‬
‫ﻛﺎﻥ ﺍﳌﻠﻮﻙ ﹶﻗﻄِﻴﻨﹰﺎ ** َﻋ ﹶﻠﻲﱠ ﻭﻻﻳﺔﹲ َ‬

‫ﻣﺜﻞ ﻭﺣﺪﻳﺚ ﰲ ﺍﻟﺼﻤﻢ‬

‫ﺖ ﺣَﺼَﺎﺓﹲ ﺑﹺﺪَﻡ ﻗﺎﻝ ‪ :‬ﻓﺄﺻﻠﻪ ﺃ ﹾﻥ‬

‫ﻭﻣﻦ ﺍﻷﻣﺜﺎﻝ ﻗﻮﳍﻢ ‪ :‬ﺻﻤﱠ ْ‬

‫ﺴ َﻤ ْﻊ ﳍﺎ ﺻﻮ ﺕٌ ﻷﻧﱠﻬﺎ ﻻ ﺗﻠﻘﻰ ﺻﻼﺑ ﹶﺔ‬

‫ﺽ ﱂ ُﻳ ْ‬
‫ﺖ ﺣَﺼَﺎﺓﹲ ﻋﻠﻰ ﺍﻷﺭ ﹺ‬
‫ﻚ ﺍﻟﺪﱢﻣﺎ ِﺀ ﺣﺘﱠﻰ ﻟﻮ ﻭ ﹶﻗ َﻌ ْ‬
‫ﻳﻜﺜﹸ َﺮ ﺍﻟﻘ ْﺘ ﹸﻞ ﻭﺳ ﹾﻔ ُ‬
‫ﺍﻷﺭﺽ ‪.‬‬
‫ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺑﻌﺾ ﺍﳊﺪﻳﺚ ‪ :‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺗﻠﻚ ﺍﳌﻼ ِﺣ ْﻢ ﺑﻠﻐَﺖ ﺍﻟﺪﱢﻣﺎ ُﺀ ﺍﻟﱡﺜَﻨ َﻦ ﻳﻌﲏ ﺛﹸَﻨ َﻦ ﺍﳋﻴﻞ ﻭﻫﻮ ﺍﻟﺸﱠﻌﺮ ﺍﻟﺬﻱ‬
‫ﺧﻠﻒ ﺍﳊﺎﻓﺮ ‪.‬‬

‫ﺻﻤﺖ ﺍﻟﺴﻴﻒ‬

‫ﻒ ﺇﺫﺍ ﻣﺮﱠ ﰲ ﺍﻟﻌﻈﹾﻢ َﻣﺮ‪‬ﺍ ﺳﺮﻳﻌﹰﺎ ﻓﻠﻢ ﻳﻜﻦ ﻟﻪ ﺻﻮﺕ ﻛﺎﻥ ﰲ ﻣﻌﲎ‬
‫ﻭﻗﺎﻝ ﺍﻟﺰﱡﺑﲑ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﱠﻠﺐ ‪ :‬ﻷﻥﱠ ﺍﻟﺴﱠﻴ َ‬
‫ﺍﻟﺼﺎﻣﺖ ‪.‬‬

‫ﺷﻌﺮ ﰲ ﳎﺎﺯ ﺍﻟﺼﻤﻢ‬

‫ﺐ ﺇﹶﻟﻲﱠ ُﺧﻴُﻮﹸﻟﻬَﺎ ( ) ﲟﻠﻤﻮﻣﺔ ﻛﺎﻟﻄﱠﻮ ِﺩ‬ ‫ﻉ ﺗُﺮ ﹶﻛ ْ‬

‫ﻼ ﹶﻥ ﺧﺎﺋﻔﹰﺎ ** ﺇﱃ ﹶﻓ َﺰ ﹴ‬
‫ﺲ ﺑﻦ َﻋْﻴ ﹶ‬
‫ﻉ ﰲ ﻗ ْﻴ ﹺ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﻴﱠﺎﺩﺓ ‪ ) :‬ﻣﱴ ﺃﺩ ُ‬
‫ﺡ ﻳﺼﻢﱡ ﺍﻟﺴﱠﺎﻣﻌﲔ ﺻﻠﻴﻠﹸﻬﺎ ( ﻷﻥﱠ ﺍﻟﺼﱠﻮﺕ ﺇﺫﺍ ﺍﺷﺘﺪﱠ ﺟﺪّﹰﺍ ﱂ ُﻳ ﹾﻔ َﻬ ْﻢ ﻣﻌﻨﺎﻩ ﺇ ﹾﻥ ﻛﺎﻥ ﺻﺎﺣﺒﻪ ﺃﺭﺍﺩ‬ ‫ﺷﻬْﺒﺎﺀ ﹶﻓْﻴ ﹶﻠ ﹴﻖ ** َﺭﺩَﺍ ﹴ‬
‫ﺕ ﺻﺎﺭﺕ ﻭَﻏﹰﻰ ﻭﻣﻨﻊ ﺑﻌﻀُﻬﺎ ﺑﻌﻀﹰﺎ ﻣﻦ ﺍﻟﻔﻬﻢ ﻓﺈﺫﺍ ﱂ ﻳﻔﻬﻤﻬﺎ ﺻﺎﺭ ﰲ‬ ‫ﺃﻥ ﳜﱪ ﻋﻦ ﺷﻲ ٍﺀ ﻭﻣﱴ ﻛﺜﹸﺮﺕ ﺍﻷﺻﻮﺍ ُ‬
‫ﻣﻌﲎ ﺍﻷﺻﻢّ ﻓﺠﺎﺯ ﺃﻥ ﻳﺴﻤّﻰ ﺑﺎﺳﻢ ﺍﻷﺻﻢﱢ ‪.‬‬
‫ﺿﺒَﻂ ﺑﻦ ﻗﹸﺮﻳﻊ ﺣﲔ ﺁﺫﻭﻩ ﺑﻨﻮ ﺳﻌ ٍﺪ ﻓﺘﺤ ﻮﱠﻝ ﻣﻦ ﺟﻮﺍﺭﻫﻢ ﰲ ﺁﺧﺮﻳﻦ ﻓﺂﺫﻭﻩ ﻓﻘﺎﻝ ‪ :‬ﹺﺑ ﹸﻜﻞﱢ ﻭﺍ ٍﺩ‬
‫ﻭﻋﻠﻰ ﺫﻟﻚ ﻗﺎﻝ ﺍﻷ ْ‬
‫َﺑﻨُﻮ َﺳ ْﻌ ٍﺪ ‪.‬‬
 ‫ﳉ ْﻨ َﺪ ﹺﻝ ﺍﻟﺼﱡﻢﱢ ﺗﻘ ِﺬﻑُ (‬
‫ﺖ ﻟﻨﺎ ﻭَﺍ ﹾﻟﻌِﻴﺲُ ﺻُﻌْﺮٌ ﻣﻦ ﺍﻟﺒُﺮَﻯ ** ﻭﺃﺧﻔﺎﻓﹶﻬﺎ ﺑﺎ ﹶ‬
‫ﻭﻗﺎﻝ ﺟﺮﺍ ﹸﻥ ﺍﻟﻌَﻮﺩ ‪ ) :‬ﻭﻗﹶﺎﹶﻟ ْ‬

‫ﻗﻮﻝ ﻣﻨﻜﺮ ﺻﻤﻢ ﺍﻟﻨﻌﺎﻡ‬

‫ﻼ ﹺﻡ ﻋﻨﱢﻲ‬
‫ﺼ ﹶﻠ ﹺﻢ ﺍﻷُ ﹾﺫَﻧْﻴ ﹺﻦ ﺃﹶﺟْﻨَﻰ ** ﹶﻟﻪُ ﺑﹺﺎﻟﺴﱢﻲﱢ ﺗَﻨﱡﻮﻡٌ ﻭَﺁ ُﺀ ( ﻭﺑﻘﻮﻝ ﺃﻭﺱ ﺑﻦ ﺣﺠﺮ ‪ ) :‬ﻭَﻳَﻨْﻬَﻰ ﺫﹶﻭﻱ ﺍﻷ ْﺣ ﹶ‬ ‫ﺻﻚﱠ ﻣُ َ‬
‫)ﺃَ‬
‫ﳋ َﺮ َﻣ ِﺔ ﻣﻦ ﺍﻟﺒﻌﲑ ‪.‬‬
‫ﻕ ﺃﻧﻔﻪ ﻭﻫﻮ ﰲ ﻣﻮﺿ ﹺﻊ ﺍ ﹶ‬ ‫ﺻ ْﻮﺗِﻲ ﻟﻠﻨّﻌﺎ ﹺﻡ ﺍﳌﺨﺰّ ﹺﻡ ( ﻳﺮﻳﺪ َﺧ ْﺮ َ‬
‫ﺣُﻠﻮﻣُﻬﻢ ** َﻭﹶﺃﺭْ ﹶﻓﻊُ َ‬
‫ﻕ ﻭﺳﻮ ِﺀ ﺍﻟﻔﻬْﻢ‬ ‫ﺠ َﻤﻊُ ﺍﻟﺸّﺮُﻭ َﺩ ﻭﺍﻟﻨﱢﻔﹶﺎﺭ ﺇﱃ ﺍﳌﹸﻮ ﹺ‬
‫ﻚ ﺍﻟﻨّﻌﺎ َﻡ ﻷﻧﱠﻬَﺎ َﺗ ْ‬‫ﺻ ْﻮﺗِﻲ ﻟﻠﻨّﻌﺎﻡ ﻓﺈﹺﳕﺎ ﺧﺺﱠ ﺑﺬﻟ َ‬ ‫ﻭﺃﻣﱠﺎ ﻗﻮﻟﻪ ‪َ :‬ﻭﹶﺃﺭْ ﹶﻓﻊُ َ‬
‫ﻭﻟﻮ ﻗﺎﻝ ‪ :‬ﻭﺃﺭﻓﻊ ﺻَﻮﰐ ﻟﻠﺤَﻤﲑ ﻭﺍﻟﺪّ ﻭَﺍ ﺏﱢ ﻟﻜﺎﻥ ﻛﺬﻟﻚ ﻭﺍﳌﺼﻠﱠﻤﺔ ‪ :‬ﺍﻟﺴﱡﻚّ ﺍﻟﱵ ﻟﻴﺲ ﻵﺫﺍﻬﻧﺎ َﺣﺠﻢ ‪.‬‬

‫ﺭﺩ ﻋﻠﻴﻪ ﻗﺎﻝ ‪ :‬ﹶﻗ ْﻮﻝﹸ ﺍﻟﺬﻱ ﺯﻋﻢ ﺃﻬﻧﺎ ﻟﻴﺴﺖ ﺑﺼﻤﺎ َﺀ ﻻ ﳚﻮﺯ ﻷﻥﱠ ﺍﻟﺪﻭﺍﺏ ﺗﺴﻤ ُﻊ ﻭﺗَﻔﻬﻢ ﺍﻟﺰﱠﺟْﺮ ﻭﲡﻴﺐ ﺍﻟﺪﱡﻋﺎﺀ‬
‫ﺿ ُﻊ‬
‫ﺑﻞ ﻟﻮ ﻗﺎﻝ ‪ :‬ﻭﺃﺭﻓﻊ ﺻﻮﰐ ﻟﻠﺼﺨﻮﺭ ﻭﺍﳊِﺠﺎﺭﺓ ﻛﺎﻥ ﺻﻮﺍﺑﹰﺎ ﻭﻛﺎﻥ ﻟِﺮَﻓﹾﻊ ﺻﻮﺗﻪ ﻣﻌﻨًﻰ ﺇ ﹾﺫ ﻛﺎﻥ ﺍﻟﺮّ ﹾﻓ ُﻊ ﻭﺍﻟﻮ ْ‬
‫ﻋﻨﺪ ﺍﻟﺼﱡﺨﻮﺭ َﺳ ﻮَﺍ ًﺀ ﻭﻟﻴﺲ ﻛﺬﻟﻚ ﺍﻟﺪﻭﺍ ﺏﱡ ﻭﻟﻮ ﻛﺎﻥ ﺇﳕﺎ ﺟﻌﻠﻪ ﻣﺼﻠﱠﻤﹰﺎ ﻭﺟﻌ ﹶﻞ ﺁﺫﺍ ﹶﻥ ﺍﻟﻨّﻌﺎﻡ ﻣﺼﻠﻮﻣ ﹰﺔ ﻷﻧﻪ ﻟﻴﺲ‬
‫ﻵﺫﺍﻬﻧﺎ َﺣﺠْﻢ ﻓﺎﻟﻄﲑ ﻛﻠﻪ ﻛﺬﻟﻚ ﺇﻻﱠ ﺍﳋﻔﹼﺎﺵ ﻭﻛ ﱡﻞ ﺷﻲ ٍﺀ ﻳﺒﻴﺾ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻓﻠﻴﺲ ﳍﺎ ﺣَﺠْﻢ ﺁﺫﹶﺍﻥ ﻓﻔﻲ ﹶﻗﺼْﺪﻫﻢ‬
‫ﻬﺑﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺇﱃ ﺍﻟﻨّﻌﺎ ﹺﻡ ﺑﲔ ﲨﻴ ﹺﻊ ﻣﺎ ﻟﻴﺲ ﻷﺫﻧَﻴﻪ ﺣﺠْﻢ ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺃﻥﱠ ﺗﺄﻭﻳﻠﹶﻜﻢ ﺧﻄﺄ ﻗﺎﻝ َﻋ ﹾﻠﻘﻤﺔ ﺑﻦ َﻋَﺒﺪَﺓ ‪:‬‬
‫ﻭﻗﺎﻟﺖ ﹶﻛﺒْﺸﺔ ﺑﻨﺖ َﻣ ْﻌ ِﺪ ﻳ ﹶﻜﺮﹺﺏ ‪:‬‬

‫) َﻭﹶﺃ ْﺭ َﺳ ﹶﻞ َﻋ ْﺒﺪُ ﺍﻟﻠﹼ ِﻪ ﺇﺫ ﺣﺎ ﹶﻥ ﻳﻮ ُﻣ ُﻪ ** ﺇﱃ ﻗﻮﻣﻪ ﺃﻻﱠ َﺗﻐُﻠﱡﻮﺍ ﹸﳍ ْﻢ ﺩَﻣﻲ ( ) ﻭﻻ ﺗﺄ ُﺧﺬﹸﻭﺍ ﻣﻨﻬ ْﻢ ﺇﻓﺎ ﹰﻻ َﻭﹶﺃ ْﺑﻜﹸﺮﹰﺍ ** َﻭﺃﹸﺗْ َﺮ َﻙ‬
‫ﻒ ﹶﻗ ْﻮ ِﻣ ﹸﻜ ْﻢ ** ﺑﲏ ﻣَﺎ ﹺﺯ ٍﻥ ﹶﺃ ﹾﻥ ُﺳﺐﱠ ﺭﺍﻋﻲ ﺍﳌﺨﺰﱠ ﹺﻡ ( ) ﻓﺈﻥ ﺃﻧﺘ ُﻢ ﱂ‬ ‫ﺼ ْﻌ َﺪ ﹶﺓ ﻣُ ﹾﻈ ِﻠ ﹺﻢ ( ) َﺟ َﺪ ْﻋُﺘ ْﻢ ﺑﻌﺒﺪ ﺍﻟﻠﹼﻪ ﺁﻧُ َ‬
‫ﺖ ﹺﺑ َ‬
‫ﰲ ﺑﻴ ٍ‬
‫ﺗﺜﹾﺄﺭُﻭﺍ ﻷﺧِﻴ ﹸﻜ ُﻢ ** ﹶﻓ َﻤﺸﱡﻮﺍ ﺑﺂﺫﹶﺍ ِﻥ ﺍﻟﻨّﻌﺎ ﹺﻡ ﺍﳌﺼﻠﱠ ﹺﻢ ( ﻓﻠﻮ ﻛﺎﻧﺖ ﺇﻧﱠﻤﺎ ﺗﺮﻳﺪ ﺃﻧّﻪ ﻟﻴﺲ ﳌﺴﺎ ِﻣﻌِﻬﺎ ﺣﺠﻢٌ ﻛﺎﻧﺖ ﺍﻟﺪﱡﻧﻴﺎ ﳍﺎ‬
‫ﻣُﻌﺮﺿﺔ ﻭﻗﺎﻝ ﻋﻨﺘﺮﺓ ‪:‬‬

‫ﻕ‬
‫ﺕ ** ِﺣ َﺰ ٌ‬ ‫ﺼﻠﱠ ﹺﻢ ( ) ﺗﺄ ﻭﹺﻱ ﻟﻪ ِﺣ َﺰﻕُ ﺍﻟﻨﱠﻌﺎ ﹺﻡ ﻛﻤﺎ ﹶﺃ َﻭ ْ‬
‫ﺴ َﻤْﻴ ﹺﻦ ﻣُ َ‬
‫ﺐ َﺑْﻴ َﻦ ﺍ ﹶﳌ ْﻨ ِ‬
‫ﺸﻴﱠﺔﹸ ** ﹺﺑ ﹶﻘﺮﹺﻳ ﹺ‬
‫) ﻭﻛﺄﻧﱠﻤﺎ ﹶﺃ ِﻗﺺُ ﺇﻹﻛﺎ َﻡ َﻋ ِ‬
‫ﺠ َﻢ ﻃﻤﻄ ﹺﻢ ( ﻭﻟﻮ ﻛﺎﻥ ﻋﻨﺘﺮﺓ ﺇﻧﱠﻤَﺎ ﺃﺭﺍﺩ ﻋﺪَﻡ ﺍﳊﺠﻢ ﻟﻘﺪ ﻛﺎﻧﺖ ﺍﻟﺪﱡﻧﻴﺎ ﻟﻪ ﻣُﻌﺮﺿﺔ ‪.‬‬ ‫َﻳﻤَﺎﹺﻧَﻴ ﹲﺔ َﻷ ْﻋ َ‬
‫ﺻ ْﻌ ﹴﻞ **‬
‫ﻕ َ‬
‫ﻼ ُﺀ ( ) ﻛﺄﻥﱠ ﺍﻟﺮ ْﺣ ﹶﻞ ﻣﻨﻬﺎ ﹶﻓ ْﻮ َ‬‫ﺨﻨْﻬﺎ ** ﻗﻄﺎﻑ ﰲ ﺍﻟﺮﱢﻛﺎﺏ ﻭﻻ ِﺧ ﹶ‬ ‫ﻭﻗﺎﻝ ﺯُﻫﲑ ‪ ) ( :‬ﺑﺂﺭﺯ ِﺓ ﺍﻟ ﹶﻔﻘﹶﺎﺭ ِﺓ ﱂ َﻳ ُ‬
‫ﺼﻠﱠ ﹺﻢ ﺍﻷُ ﹾﺫَﻧ ْﻴ ﹺﻦ ﺃﹶﺟْﻨَﻰ ** ﻟﻪ ﺑﹺﺎﻟﺴﱢﻲﱢ ﺗَﻨﱠﻮﻡٌ ﻭَﺁ ُﺀ ( ﺭﺩ ﻣﻨﻜﺮ ﺻﻤﻢ ﺍﻟﻨﻌﺎﻡ‬
‫ﺻﻚﱠ ﻣُ َ‬
‫ﻣﻦ ﺍﻟﻈﻠﻤﺎ ِﻥ ﺟُﺆﺟُﺆﻩ ﻫَﻮﺍﺀُ ( ) ﺃ َ‬
‫ﺐ ﻗﺮﻧَﲔ ﻓﻘﻄﻌﻮﺍ ﺃﺫﻧﻴﻬﺎ‬
‫ﺖ ﺗﻄﻠ ُ‬‫ﺏ ﰲ ﺃﻣﺜﺎﳍﺎ ﺗﻘﻮﻝ ‪ :‬ﺇﻥﱠ ﺍﻟﻨﱠﻌﺎﻣ ﹶﺔ ﺫﻫَﺒ ْ‬ ‫ﻗﺎﻝ ﺍﻟﻘﻮﻡ ‪ :‬ﻓﺈﻧﱠﺎ ﻻ ﻧﻘﻮﻝ ﺫﻟﻚ ﻭﻟﻜﻦّ ﺍﻟﻌﺮ َ‬
‫ﻕ ﻭﺳﻮﺀ ﺍﻟﺘﺪﺑﲑ ﻓﺈﹺﺫﺍ ﺫﻛﺮ ﺍﻟﺸﱠﺎ ِﻋﺮُ ﺍﻟﻈﱠﻠﻴ َﻢ ﻭﺫ ﹶﻛ َﺮ ﺃﻧﱠ ُﻪ ﻣﺼﻠﱠﻢ ﺍﻷﺫﻧﲔ‬ ‫ﻼ ﰲ ﺍﳌﹸﻮ ﹺ‬
‫ﻟﻴﺠﻌﻠﻮﻫﺎ ﻣﺜ ﹰ‬

‫ﺻﻜﱠﺎﺀ ﺃﻭ ﻗﺎﻝ‬
‫ﺻﻜﱠﺎﺀ ﻭﺳﻮﺍﺀٌ ﻗﺎﻝ َ‬
‫ﻓﺈﳕﺎ ﻳﺮﻳﺪ ﻫﺬﺍ ﺍﳌﻌﲎ ﻓﻜﺜﹸ َﺮ ﺫﻟﻚ ﺣَﱴ ﺻﺎﺭ ﻗﻮﳍﻢ ‪ :‬ﻣﺼﻠﻢ ﺍﻷﺫﻧﲔ ﻣﺜ ﹶﻞ ﻗﻮﳍﻢ َ‬
‫ﻧﻌﺎﻣﺔ ﻛﻤﺎ ﺃﻧّ ُﻪ ﺳﻮﺍﺀ ﻗﺎﻝ ﺧ ْﻨﺴﺎﺀ ﺃﻭ ﻗﺎﻝ ﻣﻬﺎﺓ َﻭَﻧ ْﻌﺠَﺔ ﻭﺑﻘﺮﺓ ﻭﻇﺒﻴﺔ ﻷﻥﱠ ﺍﻟﻈﱠﺒﺎﺀ ﻭﺍﻟﺒﻘ َﺮ ﻛﻠﻬﺎ ﹸﻓﻄﹾﺲ ﺧُﻨْﺲٌ ﻭﺇﺫﺍ‬
‫ﺐ ﺑ ُﻦ‬
‫ﺲ ﻳُﺮﻳﺪﻭﻥ ﺑﻞ ﻛﺄﻬﻧﻢ ﻗﺎﻟﻮﺍ ‪ :‬ﻣَﻬَﺎﺓﹲ َﻭﻇﹶﺒﻴﺔ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﳌﺴﻴﱠ ُ‬ ‫ﺲ ﻭَﺍﻟ ﹶﻔ ﹶﻄ َ‬
‫ﳋَﻨ َ‬
‫ﺲﺍﹶ‬
‫َﺳﻤﱠﻮﺍ ﺍ ْﻣ َﺮﹶﺃﹰﺓ ﺧﻨْﺴﺎ َﺀ ﻓﻠﻴ َ‬
 ‫ﻉ ( ﻓﺘﻔﻬﱠ ْﻢ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻓﺈﻧُﻪ‬
‫ﺝ ﺇﺫﺍ ﺍ ْﺳَﺘ ْﺪَﺑ ْﺮَﺗﻬَﺎ ﻫِﻠﻮَﺍ ﹺ‬
‫ﺻﻜﹼﺎ َﺀ ِﺫ ْﻋ ِﻠَﺒ ٍﺔ ﺇﺫﺍ ﺍﺳَﺘ ﹾﻘَﺒ ﹾﻠﺘَﻬﺎ ** َﺣ َﺮ ﹴ‬
‫ﺲ ﰲ ﺻﻔﺔ ﺍﻟﻨﱠﺎﻗﺔ ‪َ ) :‬‬ ‫ﻋﹶﻠ ﹴ‬
‫ﺼﻔﹶﻬﺎ ﲟﺎ ﻓﻴﻪ ﻋﻴﺐ‬‫ﻚ ﰲ ﺍﻟﻨﺎﺱ ﻭﺍﻻﺻﻄﻜﺎﻙ ﰲ ﺭﺟﻠﻲ ﺍﻟﻨﺎﻗﺔ ﻋﻴﺐ ﻓﻬﻮ ﱂ ﻳﻜ ْﻦ ﻟﻴ ِ‬ ‫ﻗﺪ ﺃ ْﺣﺴَﻦ ﻓﻴﻪ ﺟﺪّﹰﺍ ‪ .‬ﻭَﺍﻟﺼﱠ ﹶﻜ ُ‬
‫ﺻﻜﹼﺎﺀ ﻭﺑﲔ‬ ‫ﻭﻟﻜﻨﱠﻪ ﻻ ﻳﻔﺮﻕ ﺑﲔ ﻗﻮﻟ ِﻪ َ‬

‫‪ | ٢٠١٠ ISLAM ICBOOK.W S‬جمي ع ا لح قو ق مت احة لج ميع ا لمسل م ين‬

 ‫ﻛﺘﺎﺏ ‪:‬ﺍﳊﻴﻮﺍﻥ‬
‫ﺍﳌﺆﻟﻒ ‪ :‬ﺃﺑﻮ ﻋﺜﻤﺎﻥ ﻋﻤﺮﻭ ﺑﻦ ﲝﺮ ﺍﳉﺎﺣﻆ‬

‫ﲑ ﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ ‪ ) :‬ﺇﱐ ﻟِﻤﻦ ﺃﻧ ﹶﻜ َﺮ ﺃﻭ َﺗ َﻮﺳﱠﻤﺎ **‬‫ﹶﻗ ْﻮِﻟِﻪ ﻧﻌﺎﻣﺔ ﻭﻛﺬﻟﻚ ﻻ ﻳﻔﺮّﻗﻮﻥ ﺑﲔ ﻗﻮﳍﻢ ﺃﻋﻠﻢ ﻭﺑﲔ ﻗﻮﳍﻢ ‪َ :‬ﺑ ِﻌ ٌ‬
‫ﲑ َﻳﻘﹸﻮ ُﺩ ﺍﻷ ْﻋﹶﻠﻤَﺎ ( ﻛﺄﻧﻪ ﻳﻘﻮﻝ ‪ :‬ﻳﻘﻮ ُﺩ ﺑﻌﲑﹰﺍ ﻭﻫﻮ ﻛﻘﻮﻝ ﻋﻨﺘﺮﺓ ‪ ) :‬ﻭﺣَﻠﻴ ﹺﻞ ﻏﺎﻧﻴٍﺔ َﺗ َﺮ ﹾﻛﺖُ ﳎﺪّ ﹰﻻ **‬
‫ﺃﺧﻮ ﺧَﻨﺎِﺛ َ‬
‫ﻕ ﺍﻷﻋْﻠ ﹺﻢ ( ﻓﻘﺎﻝ ﻣَﻦ ﺍﺩّﻋﻰ ﻟﻠﻨﱠﻌﺎﻡ ﺍﻟﺼﱠﻤَﻢ ‪ :‬ﺃﻣﱠﺎ ﻗﻮﻟﻜﻢ ‪ :‬ﻣﻦ ﺍﻟﺪﱠﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﱠﻌﺎﻣﺔ‬ ‫ﺸ ْﺪ ﹺ‬
‫ﺼﺘُﻪُ ﹶﻛ ِ‬
‫ﺗَﻤْﻜﹸﻮ ﹶﻓﺮﹺﻳ َ‬
‫ﺗﺴﻤ ُﻊ ﻗﻮ ﹸﻝ ﺍﻟﺸﺎ ِﻋ ﹺﺮ ‪ :‬ﺗﺪﻋُﻮ ﺍﻟﻨّﻌﺎﻡ ﺑﻪ ﺍﻟﻌِﺮﺍﺭ ﻭﻗﻮﻟﻪ ‪ ) :‬ﻣﱴ ﻣﺎ َﺗﺸَﺄ ﺗﺴﻤﻊ ِﻋﺮَﺍﺭﹰﺍ ﺑ ﹶﻘ ﹾﻔ َﺮ ٍﺓ ** ﳚﻴﺐ ﹺﺯﻣَﺎﺭﹰﺍ‬
‫ﺹ َﻋﺼْﺮﹰﺍ َﻭ ﹶﻗ ْﺪ َﺩﻧَﺎ ﺍﻹ ْﻣﺴَﺎ ُﺀ ( ﻓﻠﻴﺲ ﺫﻟﻚ ﺃﺭﺍﺩ ﻭﻗﺪ‬ ‫ﺖ َﻧ ْﺒﹶﺄﹰﺓ َﻭﹶﺃ ﹾﻓﺰَﻋﻬﺎ ** ﺍﻟﹾﻘﻨﱠﺎ ُ‬
‫ﺴ ْ‬
‫ﺐ ( ﻭﻗﻮﻟﻪ ‪ ) :‬ﺁَﻧ َ‬ ‫ﻉ ﺍﳌﺜﻘﱠ ﹺ‬ ‫ﻛﺎﻟَﻴﺮَﺍ ﹺ‬
‫ﻳﺮﺍﻙ ﺍﻷﺧﺮﺱُ ﻣِﻦ ﺍﻟﻨّﺎﺱ ﻭﺍﻷﺧﺮﺱ ﺃﺻﻢﱡ‬

‫ﺐ ﺇﹺﻟﻴﻚ‬
‫ﻚ ﻣﻦ ﺇﺷﺎﺭﺗﻚ ﻭﻳﺪﻋُﻮﻙ ﻭﻳﻄ ﹸﻠ ُ‬ ‫ﻚ ﻛﻤﺎ ﻳﻌﺮﻑ ﻣﻌﺎﻧﻴ َ‬ ‫ﻓﻴﻌﺮﻑ ﻣﺎ ﺗﻘﻮﻝ ﲟﺎ ﻳﺮﻯ ( ِﻣ ْﻦ ﺻُﻮﺭﺓ َﺣ َﺮﻛﹶﺘ َ‬
‫ﺼ َﺪ ﺇﻟﻴﻪ ﻭﻟﻜﻨﻪ ﻳﺮﻳﺪ ﺗﻠﻚ ﺍﳊﺮ ﹶﻛ ﹶﺔ ﻭﺗﻠﻚ ﺍﳊﺮﻛﹸﺔ ﺗﻮﻟﺪ ﺍﻟﺼّﻮﺕ ﺃﺭﺍﺩﻩ ﻫﻮ‬ ‫ﻚ ﻗﻂ ﻓﻴﻘ ِ‬‫ﺕ ﻭﻫﻮ ﱂ ﻳﺴ َﻤ ْﻊ ﺻﻮَﺗ َ‬ ‫ﺑﺼﻮ ٍ‬
‫ﺼ ْﺪ ﺇﱃ ﺍﻟﺼﱢﻴﺎﺡ ﻭﻟﻜﻨّﻪ ﻣﱴ ﺃﹶﺩﺍﺭ ﻟﺴﺎَﻧﻪُ ﰲ َﺟ ْﻮَﺑِﺔ ﺍﻟﻔﻢ ﺑﺎﳍﻮﺍﺀ ﺍﻟﺬﻱ ﻓﻴﻪ‬‫ﺏ ﻓﻴﺼﻴﺢ ﻭﻫﻮ ﱂ ﻳﻘ ِ‬ ‫ﺃﻭ ﱂ ﻳﺮﺩﻩ َﻭﻳُﻀْ َﺮ َ‬
‫ﺙ ﺍﻟﺼﱠﻮﺕ ﻭﻫﺬﺍ ﺇﳕﺎ ﻏﺎَﻳﺘُﻪ ﺍﳊﺮﻛﺔ ﻓﻴﻌﺮﻑ ﺻﻮﺭﺓ ﺗﻠﻚ ﺍﳊﺮﻛﺔ ‪.‬‬ ‫ﻭﺍﻟﻨﱠﻔﺲ ﺍﻟﺬﻱ ﻳُﺤﻀِﺮﻩ ُﺟﻤّﺎﻉ ﺍﻟﻔﻢ ﺣ َﺪ ﹶ‬
‫ﳊﺪﱢ ﻓﻴﻌﺮﻑ ﺻﻮﺭﺓ ﺗﻠﻚ ﺍﳊﺮﻛ ِﺔ‬ ‫ﻭﺍﻷﺧﺮﺱ ﻳﺮﻯ ﺍﻟﻨﱠﺎﺱ ﻳﺼﻔﱢﻘﻮﻥ ﺑﺄﻳﺪﻳﻬﻢ ﻋﻨﺪ ﺩﻋﺎ ِﺀ ﺇﻧﺴﺎ ٍﻥ ﺃﻭ ﻋﻨﺪ ﺍﻟﻐﻀﺐ ﻭﺍ ﹶ‬
‫ﻑ ﺻﻮﺭﹶﺓ ﺇﺷﺎﺭﺓ‬
‫ﺏ ﻓﺎﻟﻨّﻌﺎﻣﺔ ﺗﻌﺮ ُ‬
‫ﺐ ﺿﺮ َ‬
‫ﻟﻄﻮﻝ َﺗﺮْﺩﺍﺩِﻫﺎ ﻋﻠﻰ ﻋﻴﻨﻴﻪ ﻛﻤﺎ ﻳﻌﺮﻑ ﺳﺎﺋِﺮ ﺍﻹﺷﺎﺭﺍﺕ ﻭﺇﺫﺍ ﺗﻌﺠﱠ َ‬
‫ﺍﻟﺮﱢﺋﻼﻥ ﻭﺇﹺﺭﺍﺩﻬﺗﺎ ﻓﺘﻌﻘﻞ ﺫﻟﻚ ﻭﲡﺎﻭﻬﺑﺎ ﲟﺎ ﺗﻌﻘﻞ ﻋﻨﻬﺎ ﻣﻦ ﺍﻹﺷﺎﺭﺓ ﻭﺍﳊﺮﻛﺔ ﻭﻏﺪﺕ ﳊﺮﻛﺘﻬﺎ ﺃﺻﻮﺍ ﺕٌ ﻭﻟﻮ ﻛﺎﻧﺎ‬
‫ﻳﺴﻤﻌﺎﻥ ﱂ ﺗﺰﺩ ﺣﺎﳍﻤﺎ ﰲ ﺍﻟﺘّﻔﺎ ﻫُﻢ ﻋﻠﻰ ﺫﻟﻚ ‪.‬‬

‫ﺷﻢ ﺍﻟﻨﻌﺎﻣﺔ ﻭﺍﻟﻌﺮﺏ ﺗﻘﻮﻝ ‪ :‬ﹶﺃ َﺷﻢﱡ ِﻣ ْﻦ ﻧَﻌﺎﻣ ٍﺔ ﻭﹶﺃ َﺷﻢﱡ ِﻣ ْﻦ ﹶﺫﺭّ ٍﺓ ﻗﺎﻝ ﺍﻟﺮﱠﺍﺟﺰ ‪ :‬ﺃﺷﻢﱡ ِﻣ ْﻦ َﻫ ْﻴ ﹴﻖ َﻭﹶﺃ ْﻫﺪَﻯ ِﻣ ْﻦ َﺟ َﻤ ﹾﻞ ﻭﻗﺎﻝ‬
‫ﺸَﺘﻢﱡ ﺍﺷﺘِﻤﺎ َﻡ ﺍ ﹶﳍ ْﻴ ﹺﻖ ﻗﺎﻝ ‪ :‬ﻭﺃﺧﱪﻧﺎ ﺍﺑ ُﻦ ﺍﻷﻋﺮﺍﰊﱢ ﺃﻥﱠ ﺃﻋﺮﺍﺑﻴّﺎﹰ ﻛﻠﻢ ﺻَﺎ ِﺣَﺒﻪُ ﻓﺮﺁﻩ ﻻ‬ ‫ﳊﺮْﻣﺎﺯﻱﱡ ﰲ ﺃﺭﺟُﻮﺯﺗﻪ ‪ :‬ﻭﻫﻮ َﻳ ْ‬ ‫ﺍِ‬
‫ﺦ ﺍﻟﻨﱠﻌَﺎ َﻣ ِﺔ ‪.‬‬
‫ﺦ ﻛﹶﺼ ﹶﻠ ﹺ‬‫ﺻ ﹶﻠ ٌ‬
‫ﻳﻔ َﻬﻢُ ﻋﻨﻪ ﻭﻻ ﻳﺴﻤ ُﻊ ﻓﻘﺎﻝ ‪ :‬ﹶﺃ َ‬
‫ﺤﺼﱠﻦُ‬‫ﺷﻢ ﺍﻟﻔﺮﺱ ﻭﺍﻟﺬﺋﺐ ﻭﺍﻟﺬﺭ ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻟﻔ َﺮﺱُ ﰲ ﺍﳌﻮﻛِﺐ ﻭﺧﻠﻔﻪ ﻋﻠﻰ ﻗﺎﺏ ﻏﻠﻮﺗﲔ ﺣِﺠْﺮٌ ﺃﻭ ﺭَﻣﻜﺔ ﹶﻓَﻴَﺘ َ‬
‫ﺖ‪.‬‬‫ﺖ ﺭﺍﻛﺒﹺﻪ ﻣﻦ ﻏﲑ ﺃﻥ ﺗﻜﻮ ﹶﻥ ﺻﻬ ﹶﻠ ْ‬ ‫ﲢ َ‬
‫ﺕ ﹶﻟﻪُ ﺭﺍﺋﺤﺔ‬
‫ﻚ ﻣﺎ ﻭ َﺟ ْﺪ َ‬
‫ﺡ ﻣ ْﻦ ﻣِﻴ ﹴﻞ ﻭﺍﻟﺬﹼﺭﱠﺓ َﺗﺸْﺘﻢﱡ ﻣﺎ ﻟﻴﺲ ﹶﻟﻪُ ﺭﻳﺢٌ ﳑّﺎ ﻟﻮ ﻭﺿ ْﻌَﺘﻪُ ﻋﻠﻰ ﺃﻧﻔ َ‬
‫ﻭﺍﻟﺬﱢﺋﺐ ﻳﺸَﺘﻢﱡ ﻭﻳﺴﺘﺮﻭ ﹺ‬
‫ﺕ ﺍﻟﺘﺸﻤﱡ َﻢ ﻛ ﹺﺮﺟْﻞ‬
‫ﻭﺇﻥ ﺃ َﺟ ْﺪ َ‬

‫ﺍﳉﺮﺍﺩﺓ ﺗَﻨْﺒﹺﺬﹸ ﻫَﺎ ﻣﻦ ﻳﺪﻙ ﰲ ﻣﻮﺿ ﹴﻊ ﱂ ﺗﺮ ﻓﻴﻪ ﺫﺭﱠﺓ ﻭﻗﺎﻝ ﺍﻟﺸﱠﺎﻋﺮ ﻭﻫﻮ ﻳﺼﻒ ﺍﺳﺘﺮﻭﺍﺡ ﺍﻟﻨﺎﺱ ‪ ) :‬ﻭﺟﺎ َﺀ ﻛ ِﻤ ﹾﺜ ﹺﻞ‬
‫ﺍﻟﺮﱠ ﹾﺃ ﹺﻝ َﻳ ْﺘَﺒﻊُ ﹶﺃ ْﻧ ﹶﻔﻪُ ** ِﻟ َﻌ ﹾﻘَﺒ ْﻴ ِﻪ ِﻣ ْﻦ َﻭ ﹾﻗ ﹺﻊ ﺍﻟﺼﱡﺨﻮ ﹺﺭ ﻗﻌﺎﻗ ُﻊ ( ﻓﺈﻥﱠ ﺍﻟﺮﱠﺃ ﹶﻝ ﻳﺸﺘﻢ ﺭﺍﺋﺤﺔ ﺃﺑﻴﻪ ﻭﺃﻣﱢﻪ ﻭﺍﻟﺴﱠﺒ ُﻊ ﻭﺍﻹ ْﻧﺴَﺎ ِﻥ ﻣﻦ‬
‫ﻼ ﺟﺎ َﺀ ﻳﺘﱠﺒﻊ ﺍﻟﺮﱢﻳﺢ ﻓﻴَﺸﺘﻢﱡ ‪( .‬‬
‫ﻣﻜﺎ ٍﻥ ﺑﻌﻴﺪ ﻭﺷﺒﱠ َﻪ ﺑﻪ َﺭﺟُ ﹰ‬
‫ﺐ ( ﻭﻣﻄﹾﻠﹶﺐ ﺃﻧﻔﻪ ‪:‬‬
‫ﻀ ﹺ‬
‫ﺐ ﹶﺃ ْﻧ ِﻔ ِﻪ ** ﺃﻭ ِﻋ ْﺮﺳِﻪ ﻟﻜﹶﺮﻳﻬ ٍﺔ ﱂ َﻳ ْﻐ َ‬
‫ﺐ ﳌ ﹾﻄﹶﻠ ﹺ‬
‫ﻀ ْ‬
‫ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) :‬ﻭﺍﳌﺮﺀ ﱂ ﻳﻐ َ‬
 ‫ﺝ‬
‫ﺐ ﺑﺄﻧﻔﻪ ﻣَﻮﺿﻊ ﺍﳌﺨ َﺮ ﹺ‬‫ﺿﻌُﻪُ ﻓﻄﻠ َ‬
‫ﺖ ﺃﻳﱠﺎﻣﻪُ ﰲ ﺍﻟﺮّﺣﻢ ﻗﹶﻼ ﻣَﻜﺎَﻧﻪُ ﻭﻛﺮ ﻫَﻪ ﻭﺿﺎﻕ ﺑﻪ ﻣﻮ ِ‬ ‫ﹶﻓ ْﺮﺝُ ﺃﻣﱢﻪ ﻷﻥﱠ ﺍﻟﻮﻟﺪ ﺇﺫﺍ ﲤﱠ ْ‬
‫ِﻣﻤﱠﺎ ﻫﻮ ﻓﻴﻪ ﻣﻦ ﺍﻟﻜﺮﺏ ﺣﺘﱠﻰ َﻳﺼِﲑ ﺃﹶﻧﻔﻪ ﻭﺭﺃ ُﺳ ُﻪ ﻋﻠﻰ ﻓﻢ ﺍﻟﺮﱠﺣﻢ ﺗِﻠﻘﺎ َﺀ ﻓﻢ ﺍﳌﺨﺮﺝ ﻓﺎﻷَﻧﺎﺀ ﻭﺍﳌﻜﺎ ﹸﻥ ﻳﺮﻓﻌﺎﻧﻪ ﰲ‬
‫ﺗﻠﻚ ﺍﳉﻬﺔ ﻭﺍﻟﻮﻟﺪ ﻳﻠﺘ ِﻤﺲُ ﺗﻠﻚ ﺍﳉﻬ ﹶﺔ ﺑﺄﻧْﻔﻪ‬

‫ﻑ ﻋﺎﳌﻪ ﺍﻟﺬﻱ ﺭُﺑﱢﻲ ﻓﻴﻪ‬ ‫ﺐ ﺍﳍﻮﺍ َﺀ ﻣﻦ ﺫﺍﺗﻪ ﻭﻳﻜﺮُﻩ ﻣﻜﺎﻧَﻪ ﻣﻦ ﺫﺍﺗﻪ ﰒﱠ ﺧﺮﺝ ﺇﱃ ﻋﺎﹶﻟ ﹴﻢ ﺁ َﺧ َﺮ ﺧﻼ ِ‬ ‫ﻭﻟﻮﻻ ﺃﻧﱠﻪ ﻳﻄﻠ ُ‬
‫ﻚ ﻣﺮﻳﺪﹰﺍ ﻟﻪ‬
‫ﻼ ﻟﻄﺒﺎﻉ ﺍﻟﺴﻤﻚ ﻏﺎﺫﻳﹰﺎ ﳍﺎ ﻭﺍﻟﺴﱠﻤ ُ‬ ‫ﺕ ﻛﻤﺎ ﳝﻮﺕ ﺍﻟﺴﱠ َﻤﻚُ ﺇﺫﺍ ﻓﺎﺭﻗﻪ ﺍﳌﺎﺀ ﻭﻟﻜﻦﱠ ﺍﳌﺎ َﺀ ﳌﹼﺎ ﻛﺎ ﹶﻥ ﻗﺎﺑ ﹰ‬ ‫ﹶﻟﻤَﺎ َ‬
‫ﺕ ﺍﻟﺪﱠﻡ ﻣَﺎ ﹶﻻ َﻳ ْﻨﻘﹸﺺُ ﺷﻴﺌﹰﺎ ﻣﻦ‬‫ﻛﺎﻥ ﰲ ﻣﻔﺎﺭﻗﺘﻪ ﻟﻪ ﻋﻄﺒُﻪ ﻭﻛﺎﻥ ﰲ ﻣﻔﺎﺭﻗﺔ ﺍﻟﻮﻟﺪ ﳉﹶ ﻮْﻑ ﺍﻟﺒﻄﻦ ﻭﺍﻏﺘﺬﺍﺋﻪ ﻓﻀﻼ ِ‬
‫ﺐ ﺃﻧﻔﻪ ** ﺃﻭ ﻋِﺮﺳﻪ‬ ‫ﻃﺒﺎﻋِﻪ ﻭﻃﺒﺎﻉ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻛﺎﻥ ﻟﻪ َﻣﺮﱠ ﹰﺓ َﻣﺴْﻜﻨﹰﺎ ﻓﻠﺬﻟﻚ ﻗﺎﻝ ) ﻭﺍﳌﺮ ُﺀ ﱂ ﻳﻐﻀﺐ ﳌ ﹾﻄﹶﻠ ﹺ‬
‫ﺝ ﺃﻣﱢﻪ ﻭﺍﻣﺮﺃﺗﻪ ﻓﻠﻴﺲ ِﻣﻤّﻦ ﻳﻐﻀﺐ ﻣﻦ ﺷﻲ ٍﺀ ﻳ ﺆُﻭﻝ ﺇﻟﻴﻪ ‪ ) .‬ﻗﻮﻝ‬ ‫ﺤ ﹺﻢ ﻓﺮ َ‬‫ﺐ ( ﻳﻘﻮﻝ ‪ :‬ﻣﱴ ﱂ َﻳ ْ‬ ‫ﻀ ﹺ‬‫ﻟﻜﺮﻳﻬ ٍﺔ ﹶﻟ ْﻢ ﻳﻐ َ‬
‫ﺕ ﻣﻦ ﺍﻟﻌﺠْﺰ ﻋﻦ ﺍﳌﻨﻄﻖ ﻟﺸﻲ ٍﺀ ﰲ‬ ‫ﺍﳌﺘﻜﻠﱢﻤﲔ ﰲ ﺻﻤﻢ ﺍﻷﺧﺮﺱ ( ﻭﺯﻋﻢ ﺍﳌﺘﻜﻠﱢﻤﻮﻥ ﺃﻥﱠ ﺍﻷﺧﺮﺱَ ﺃﺻﻢﱡ ﻭﺃﻧّﻪ ﱂ ﻳُﻮ َ‬
‫ﻂ ﻣﺆﻟﱠﻔﹰﺎ ﺃﻭ ﻏﲑ ﻣﺆﻟﱠﻒ ﱂ ﻳﻌﺮﻑ ﻛﻴﻔﻴﱠﺘﻪ ﻓﻴﻘﺼ َﺪ ﺇﻟﻴﻪ‬ ‫ﻟﺴﺎﻧﻪ ﻭﻟﻜﻨّﻪ ﺇﻧّﻤﺎ ﺃﹸﰐ ﰲ ﺫﻟﻚ ﻷﻧّﻪ ﺣﲔ ﱂ ﻳﺴﻤﻊ ﺻﻮﺗﹰﺎ ﻗ ﱡ‬
‫ﻭﺃﻥﹼ ﲨﻴ َﻊ ﺍﻟﺼﱡﻢﱢ ﻟﻴﺲ ﻓﻴﻬﻢ ﻣُﺼْﻤَﺖ ﻭﺇﳕﺎ ﻳﺘﻔﹶﺎ َﻭﺗُﻮﻥ ﰲ ﺍﻟﺸﱢﺪﱠِﺓ ﻭﺍﻟﻠﱢﲔ ﻓﺒﻌﻀﻬﻢ ﻳﺴﻤﻊ ﺍﳍﺪّﺓ ﻭﺍﻟﺼﱠﺎﻋﻘﺔ ﻭَﻧﻬﹺﻴﻖ‬
‫ﺍﳊﻤﺎﺭ ﺇﺫﺍ ﻛﺎﻥ ﻗﺮﻳﺒﹰﺎ ﻣﻨﻪ‬

‫ﺕ ﱂ ﻳﺴ َﻤ ْﻊ ﻭﻣﱴ ﻛﻠﱠﻤﺘﻪ‬‫ﻭﺍﻟﺮﱠﻋﺪ ﺍﻟﺸّﺪﻳ َﺪ ﻻ ﻳﺴ َﻤﻊُ ﻏﲑ ﺫﻟﻚ ﻭﻣﻨﻬﻢ ﻣﻦ ﻳَﺴﻤﻊ ﺍﻟﺴﱢﺮﺍﺭ ﻭﺇﺫﺍ ﺭﻓﹶﻌْﺖ ﻟﻪ ﺍﻟﺼﱠﻮ َ‬
‫ﻭﻗﺮﱠﺕ ﺍﻟﺸﱢﻜﺎﻳﺔ ﰲ ﺃﺫﻧﻪ ﻓ ﹺﻬ َﻢ ﻋﻨﻚ ﻛﻞﱠ ﺍﻟﻔﻬﻢ ﻭﺇﻥ ﺗﻜﻠﱠﻤْﺖ ﻋﻠﻰ ﺫﻟﻚ ﺍﳌﻘﺪﺍﺭ ﰲ ﺍﳍﻮﺍ ِﺀ ﻭﱂ ﻳﻜﻦ ﻳﻨﻔ ﹸﺬ ﰲ ﻗﻨﺎٍﺓ‬
‫ﲢﺼُﺮُﻩ ﻭﲡﻤﻌُﻪ ﺣﺘّﻰ ﺗُ َﺆﺩﱢﻳﻪ ﺇﱃ ﺩِﻣﺎﻏﻪ ﱂ ﻳﻔﻬﻤﻪ ‪.‬‬
‫ﺿﺮَﺏ ﺍﻷﺻﻢﱡ ﻣﻦ‬ ‫ﻓﺎﻷﺻﻢﱡ ﰲ ﺍﳊﻘﻴﻘﺔ ﺇﻧﱠﻤﺎ ﻫﻮ ﺍﻷﺧﺮﺱ ﻭﺍﻷﺧﺮﺱ ﺇﻧﱠﻤﺎ ﲰﱢﻲ ﺑﺬﻟﻚ ﻋﻠﻰ ﺍﻟﺘﺸﺒﻴﻪ ﻭﺍﻟﻘﺮﺍﺑﺔ ﻭﻣﱴ َ‬
‫ﺕ ﺍﻟﻀﺮﺑﺔ ﻗﺎﻝ ﺍﻟﺸّﺎﻋﺮ ‪ :‬ﻭﻗﺎﻝ ﺍﻷ َﺳ ِﺪﻱّ ‪) :‬‬
‫ﺍﻟﻨﱠﺎﺱ ﺇﻧﺴﺎﻧﹰﺎ ﺃﻭ ﺷﻴﺌﹰﺎ ﻏﲑَﻩ ﻇﻦﱠ ﺃﻧﱠﻪ ﱂ ﻳﺒﺎِﻟ ﹾﻎ ﺣﺘّﻰ ﻳﺴﻤ َﻊ ﺻﻮ َ‬
‫َﻭﺃﹸﻭﺻِﻴﻜﹸﻢُ ﺑ ِﻄﻌَﺎ ِﻥ ﺍﻟ ﹸﻜﻤَﺎ ِﺓ ** ﻓ ﹶﻘ ْﺪ ﺗﻌﻠﻤُﻮ ﹶﻥ ﺑﺄ ﹾﻥ ﻻ ﺧُﻠﻮﺩَﺍ (‬

‫ﺸ َﻐ ﹲﺔ ﻭَﺍﻟﻀﱠ ْﺮﺏُ‬
‫ﺻﻢﱢ ** َﺣْﻨ ﹶﻈ ﹶﻞ ﺷَﺎَﺑ ﹶﺔ ﻳَﺠﲎ ﺍﳍﺒﻴﺪﺍ ( ﻭﻗﺎﻝ ﺍﳍﺬﱄ ‪ ) :‬ﻓﺎﻟﻄ ْﻌ ُﻦ َﺷ ْﻐ َ‬
‫ﺏ ﺍﻷ َ‬‫ﺿ ْﺮ َ‬
‫ﺏ ﺍﳉﻤﺎﺟ ﹺﻢ َ‬ ‫ﺿ ْﺮ ﹺ‬
‫) َﻭ َ‬
‫ﺖ ﺍﻟﺪﱢﳝﺔ ﻷﻥﹼ ﺍﻷﻏﺼﺎ ﹶﻥ ﻭﺍﻷﺷﺠﺎﺭَ ﺗﺼﲑ ﺃ ﹾﻟ َﺪ ﹶﻥ‬ ‫ﺖ ﺍﻟﺪﱢﻳَﻤِﺔ ﺍﻟ َﻌﻀَﺪﺍ ( ﻭﺇﻧَﻤﺎ ﺟﻌﻠﻪ ﲢ َ‬ ‫ﺤ َ‬‫ﺏ ﺍﳌﹸﻌَ ﻮﱢﻝ َﺗ ْ‬
‫ﺿ ْﺮ َ‬
‫َﻣ ْﻌ َﻤ َﻌ ﹲﺔ ** َ‬
‫ﺕ ﺣﺘﱠﻰ ﻳﻘﻄﻊ ﺫﻟﻚ ﺍﳌﻀﺮﻭﺏ ﻓﺈﹺﺫﺍ‬ ‫ﺿﺮَﺑﺎ ٍ‬
‫ﺏ ﺗﻠﻚ ﺍﻷُﺻﻮ ﹶﻝ ﻗﺒﻞ ﺍﳌﻄﺮ ﺇﱃ ﻋﺸْﺮ َ‬ ‫ﻭﺃ ْﻋﻠﹶﻚ ﻓﻴﺤﺘﺎﺝ ﺍﻟﺬﻱ ﻳﻀﺮ ُ‬
‫ﺃﺻﺎﺑﻪ ﺍﳌ ﹶﻄﺮُ ﺍﺣﺘﺎﺝ ﺇﱃ ﺃﻛﺜ َﺮ ﻣﻦ ﺫﻟﻚ ‪.‬‬

‫ﺏ ﺍﻟﻘﹸﻴﻮ ِﻥ َﺳﺒﹺﻴﻚ ﺍﳊﺪﻱ ** ِﺩ ﻳﻮ َﻡ ﺍﳉﻨﺎﺋﺐ ﺿﺮﺑﹰﺎ ﻭَﻛﻴﺪﺍ (‬ ‫ﻀ ْﺮ ﹺ‬

‫ﲢﻘﻴﻖ ﻣﻌﲎ ﺷﻌﺮﻱ ﻭﺃﻧﺸﺪﱐ ﳛﲕ ﺍﻷﻏﺮ ‪ ) :‬ﹶﻛ َ‬
‫ﲑ ﰲ ﻳﻮ ﹺﻡ َﺷﻤَﺎﻝ‬
‫ﺾ ﺍﻟﺼﱠﻴﺎﻗﻠﺔ ﻓﻘﺎﻝ ‪ :‬ﻧﻌﻢ ﻫﺬﺍ ﺑَﻴﱢﻦٌ ﻣﻌﺮﻭﻑ ﺇﺫﺍ ﹶﺃ ْﺧ َﺮﺟْﻨﺎ ﺍﳊﺪﻳﺪ ﹶﺓ ﻣﻦ ﺍﻟ ِﻜ ﹺ‬
‫ﺖ ﺑﻌ َ‬
‫ﻓﻠﻢ ﺃﻋﺮﻓﻪ ﻓﺴﺄﻟ ُ‬
‫ﻭﺍﺣﺘﺎﺟﺖ ﰲ ﺍﻟﻘﻄﹾﻊ ﺇﱃ ﻣﺎﺋﺔ ﺿﺮﺑ ٍﺔ ﺍﺣﺘﺎﺟَﺖ ﰲ ﻗﻄﹾﻌﻬﺎ ﻳﻮ َﻡ ﺍﳉﹶﻨُﻮﺏ ﺇﱃ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﻭﺇﱃ ﺃﺷﺪّ ﻣﻦ ﺫﻟﻚ‬
‫ﺍﻟﻀﱠﺮﺏ َﻷﻥﹼ ﺍﻟﺸﻤﺎ ﹶﻝ ﻳَُﻴﺒﱢﺲُ ﻭﻳﻘﺼِﻒ ﻭﺍﳉﻨﻮﺏ ﻳﺮﻃﱢﺐ ﻭﻳﻠﺪﱢﻥ ‪.‬‬
‫ﺱ ﺇﺫﺍ ﻛﺎﻥ ﻻ ﻳﺴﻤﻊ ﻭﻻ ﻳﺘﺒﻴﱠﻦ ﺍﻷﺻﻮﺍﺕ ﺍﻟﱵ ﲣﺮﺝ ﻣﻦ ﻓﻴﻪ ﻋﻠﻰ ﻣﻌﻨﺎﻩ ﻭﻳﻘﺎﻝ ﰲ ﻏﲑ‬ ‫ﻭﺍﻹﻧﺴﺎﻥ ﺃﺑﺪﹰﺍ ﹶﺃﺧْﺮ ُ‬
‫ﻕ(‬
‫ﺏ ﺍﻟﺒﻮﺍﺭ ُ‬
‫ﺖ ﻭﺃﺳﻘﹶﺎ ِﻙ ﺍﻟﺴّﺤَﺎ ُ‬
‫ﺨَﺒﺮﹺﻱ ** َﺳ ِﻠ ْﻤ ِ‬
‫ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﻏﲑ ﺫﻟﻚ ﻗﺎﻝ ﻛﺜﻴﱢﺮ ‪ ) :‬ﺃﱂ َﺗﺴْﺄﱄ ﻳﺎ ﺃﻡّ َﻋ ْﻤ ﹴﺮ ﻭ ﹶﻓُﺘ ْ‬
‫ﺴ َﻤ ْﻊ ﳍﻦ ﺻﻮﺍﻉ (‬ ‫ﺕ ﺍﻟﺮﱠﻋ ِﺪ ﺧﺮﺱ ﺭﻭﺍﺋﺢ ** ﻭﻧﻌﻖ ﻭﱂ ُﻳ ْ‬‫ﺼ ْﻮ ِ‬
‫) ﺑﻜﻴﹰﺎ ِﻟ َ‬

‫ﲔ ﺧﺮﺳﺎﺀ ﻭﺍﻟﻌﲔ ‪ :‬ﺍﻟﺴﺤﺎﺑﺔ ﺗﺒﻘﻰ ﺃﻳّﺎﻣﹰﺎ ﲤﻄﺮ ﻭﺇﺫﺍ ﻛﺜﺮ ﻣﺎﺅﻫﺎ ﻭﻛﺜﹸﻒ ﻭﱂ ﻳﻜﻦ‬
‫ﻭﺗﻘﻮﻝ ﺍﻟﻌﺮَﺏ ‪ :‬ﻣﺎﺯﻟﺖ ﲢﺖ ﻋ ﹴ‬
‫ﺡ ﺑﱪﻕ ‪.‬‬ ‫ﻓﻴﻬﺎ ﳐﺎﺭﻕ ﺗُﻤﺪ ْ‬
‫ﺖ ﺍﻟﺮﱠ ْﻋ َﺪ ﺑﻌ ُﺪ ﻭﺍﻟﺮﱠﻋ ُﺪ ﻳﻜﻮﻥ ﰲ ﺍﻷﺻﻞ ﻗﺒﻠﹶﻪ ﻭﻟﻜﻦﱠ‬‫ﻕ َﺳﻤِﻌ َ‬ ‫ﺖ ﺍﻟﱪ َ‬‫ﺳﺮﻋﺔ ﺍﻟﻀﻮﺀ ﻭﺳﺮﻋﺔ ﺍﻟﺼﻮﺕ ﻭﻣﱴ ﺭﺃﻳ َ‬
‫ﺕ ﻭﺍﻟﺴﱠﻤْﻊ ﻭﻗﺪ ﺗﺮﻯ‬‫ﻕ ﻭﺍﻟﺒﺼﺮ ﺃﺷﺪﱡ ﺗﻘﺎﺭﺑﹰﺎ ﻣﻦ ﺍﻟﺼﱠﻮ ِ‬ ‫ﺕ ﻻ ﻳﺼﻞ ﺇﻟﻴﻚ ﰲ ﺳﺮﻋﺔ ﺍﻟﱪﻕ ﻷﻥﱠ ﺍﻟﺒﺎﺭ َ‬ ‫ﺍﻟﺼﱠﻮ َ‬
‫ﺚ ﻭﻗﺘﹰﺎ ﺇﱃ ﺃﻥ‬
‫ﺍﻹﻧﺴﺎ ﹶﻥ ﻭﺑﻴﻨﻚ ﻭﺑﻴﻨﻪ ﺭﺣْﻠ ُﻪ ﻓﻴﻀﺮﺏ ﺑﻌﺼﹰﺎ ﺇﻣﱠﺎ ﺣﺠﺮﹰﺍ ﻭﺇﻣّﺎ ﺩَﺍﺑﱠ ﹰﺔ ﻭﺇﻣﱠﺎ ﺛﻮﺑﹰﺎ ﻓﺘﺮﻯ ﺍﻟﻀﱠﺮْﺏ ﰒﹼ ﲤﻜ ﹸ‬
‫ﻳﺄﺗﻴَﻚ ﺍﻟﺼﱠﻮﺕ ‪.‬‬

‫ﺍﻟﺴﺤﺎﺑﺔ ﺍﳋﺮﺳﺎﺀ‬

‫ﻓﺈﺫﺍ ﱂ ﺗﺼﻮﱢﺕ ﺍﻟﺴﱠﺤﺎﺑ ﹸﺔ ﱂ ﺗﺒﺸﱢﺮ ﺑﺸﻲ ٍﺀ ﻭﺇﺫﺍ ﹶﻟ ْﻢ ﻳﻜﻦ ﳍﺎ ﹺﺭﺯﱞ ﲰﱢﻴﺖ َﺧﺮْﺳﺎ َﺀ ‪.‬‬
‫ﻭﺇﹺﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺼﱠﺨﺮﹸﺓ ﰲ ﻫﺬﻩ ﺍﻟﺼﱢﻔﺔ ﲰﱢﻴﺖ ﺻﻤﺎ َﺀ ﻗﺎﻝ ﺍﻷﻋﺸَﻰ ‪ ) :‬ﻭﺇﺫﺍ ﲡﻲ ُﺀ ﻛﺘﻴﺒﹲﺔ ﻣﻠﻤُﻮﻣَﺔﹲ ** َﻣ ﹾﻜﺮُﻭ َﻫ ﹲﺔ‬
‫ﺖ ** ﻣﻦ ﺍﻟﺼﱡﻢﱢ ﻟﻮ‬ ‫ﺿ ْ‬‫ﺨ َﺮ ﹰﺓ ﺣﲔ ﺃ ْﻋ َﺮ َ‬
‫ﺻْ‬ ‫ﳜﺸﻰ ﺍﻟ ﹸﻜﻤَﺎ ﹸﺓ ﹺﻧﺰَﺍﳍﹶﺎ ( ﻭﻋﻠﻰ ﻏﲑ ﻫﺬﺍ ﺍﳌﻌﲎ ﻗﺎﻝ ﻛﺜﻴﱢﺮ ‪ ) :‬ﻛﺄﱐ ﺃﻧﺎﺩﻱ َ‬
‫ﺖ(‬
‫ﺼ ُﻢ َﺯﻟﱠ ِ‬
‫ﲤﺸﻲ ﻬﺑﺎ ﺍﻟﻌ ْ‬

‫ﺠ ْﻌﺖُ ﻬﺑﺎ‬
‫ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺸّﻜﻞ ﻗﻮ ﹸﻝ ﺯُﻫﲑ ‪َ ) :‬ﻭَﺗﻨُﻮ ﹶﻓٍﺔ َﻋﻤْﻴﺎ َﺀ ﻻ َﻳﺠْﺘﺎﺯُﻫﺎ ** ﺇﻻ ﺍﳌﺸﻴﱠ ُﻊ ﺫﹸﻭ ﺍﻟ ﹸﻔﺆَﺍﺩ ﺍﳍﺎﺩﻱ ( ) ﹶﻗ ﹾﻔ ﹴﺮ َﻫ َ‬
‫ﳉﺮَﺍ ِﻥ ﻭﺳِﺎﺩِﻱ ( ) َﻭ َﻭ ﹶﻗﻌْﺖُ َﺑ ْﻴ َﻦ ﹸﻗﺘُﻮ ِﺩ ﻋﻨْﺲ ﺿَﺎ ِﻣ ﹴﺮ ** ﹶﻟﺤﱠﺎﻇ ٍﺔ ﹶﻃ ﹶﻔ ﹶﻞ ﺍﻟﻌﺸﻲﱢ‬
‫ﺖ ﺑﻨﺎِﺋ ﹴﻢ ** ﻭﺫِﺭﺍﻉٌ ﻣُﻠﹾ ِﻘَﻴ ِﺔ ﺍ ِ‬
‫ﻭﻟﺴ ُ‬
‫ِﺳﻨَﺎ ِﺩ ( ﻓﺠﻌﻞ ﺍﻟﺘﱠﻨُﻮ ﹶﻓ ﹶﺔ َﻋﻤْﻴﺎ َﺀ ﺣﲔ ﹶﻟ ْﻢ ﺗﻜﻦ ﻬﺑﺎ ﺃﻣﺎﺭﺍﺕ ‪.‬‬

‫ﺍﻟﺰﺑﺎﺑﺔ‬

‫ﺻﻤﱠﺎﺀ ﺗﺸﺒﻪ ﺍﻟﻔﺄﺭﺓ ﻭﻟﻴﺴﺖ‬

‫ﻭﺩﺍﺑﱠﺔ ﻳﻘﺎﻝ ﳍﺎ ﺍﻟﺰﱠﺑﺎﺑَﺔ ﻋﻤﻴﺎﺀ َ‬

‫ﺑﺎﳋﹸﻠﹾﺪ ﻷﻥﱠ ﺍﳋﹸ ﹾﻠ َﺪ ﺃﻋﻤﻰ ﻭﻟﻴﺲ ﺑﺄﺻﻢّ ﻭﺍﻟﺰﺑَﺎﺏ ﻳﻜﻮﻥ ﰲ ﺍﻟﺮﱠﻣﻞ ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋِﺮ ‪ ) :‬ﻭَﻫ ُﻢ ﺯَﺑَﺎ ﺏٌ ﺣﺎﺋﺮ ** ﻻ‬
‫ﺴ َﻤﻊُ ﺍﻵﺫﹶﺍ ﹸﻥ َﺭ ْﻋﺪَﺍ ( ﻭﻛ ﱡﻞ ﻣﻮﻟﻮ ٍﺩ ﰲ ﺍﻷَﺭﺽ ﻳُﻮﻟﺪ ﺃﻋﻤَﻰ ﺇﻥ ﻛﺎﻥ ﺗﺄﻭﻳﻞ ﺍﻟﻌﻤﻰ ﺃﻧّ ُﻪ ﻻ ﻳُﺒﺼﺮ ﺇﻻﹼ ﺑﻌﺪ ﺃﻳﺎﻡ ﻓﻤﻨﻪ‬‫َﺗ ْ‬
‫ﳉ ْﺮ ﹺﻭ ﺇﻻﹼ ﺃﻭﻻ َﺩ ﺍﻟﺪّﺟﺎﺝ ﻓﺈﻥﱠ ﻓﺮﺍﺭﳚﻬﺎ ﲣﺮُﺝ ﻛﺎ ِﺳﻴَﺔ ﻛﺎﺳِﺒﺔ ‪.‬‬
‫ﻣﺎ ﻳﻔﺘﺢ ﻋﻴﻨﻴﻪ ﺑﻌﺪ ﺃﻳﱠﺎ ﹴﻡ ﻛﺎ ِ‬
‫ﻑ‬
‫ﺷﻌﺮ ﻓﻴﻪ ﳎﻮﻥ ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺸﻤﻘﻤﻖ ﻭﺟﻌﻞ ﺍﻷﻳْﺮ ﺃﻋﻤﻰ ﺃﺻﻢﱠ ﻋﻠﻰ ﺍﻟﺘﺸﺒﻴﻪ ﻓﻘﺎﻝ ‪ ) :‬ﻓﺴﻠﱢ ْﻢ ﻋﻠﻴﻪ ﻓﺎِﺗ َﺮ ﺍﻟﻄ ْﺮ ِ‬
‫ﺙ ﺑﻦ ﻋُﺒﺎ ِﺩ (‬
‫ﺿﺎﺣﻜﺎﹰ ** ﻭﺻﻮﱢﺕ ﻟﻪ ﺑﺎﳊﺎﺭ ِ‬

‫ﻒ ﻭﺳﻨﺎﺩ ( ) ﺃﺻﻢّ ﻭﺃ ْﻋﻤَﻰ ﻳُ ْﻨ ِﻐﺾُ ﺍﻟﺪﱠ ْﻫ َﺮ ﺭَﺃ َﺳﻪُ ** ﻳﺴﲑ‬

‫ﻀ ْﻨ ﹶﻔ ﹴﺮ ** ُﻣﻌَﺎ ﹺﻭ ِﺩ ﹶﻃ ْﻌ ﹴﻦ ﺟَﺎﺋ ٍ‬
‫ﺻ ﹶﻠ َﻊ ِﻣ ﹾﺜ ﹺﻞ ﺍﳉ ْﺮ ﹺﻭ َﺟ ْﻬ ﹴﻢ ﹶﻏ َ‬
‫) ﺑﺄ ْ‬
‫ﻋﻠﻰ َﻣ ْﻴ ﹴﻞ ﺑﻐﲑ ﻗﻴﺎ ِﺩ ( ﻗﻮﻝ ﳌﻦ ﺯﻋﻢ ﺃﻥ ﺍﻟﻨﻌﺎﻣﺔ ﺗﺴﻤﻊ ﻭﻗﺎﻝ َﻣ ْﻦ ﺯﻋَﻢ ﺃﻥﱠ ﺍﻟﻨﱠﻌﺎﻣﺔ ﺗﺴﻤﻊ ‪ :‬ﻳﺪ ﱡﻝ ﻋﻠﻰ ﺫﻟﻚ ﻗﻮﻝ‬
‫ﺲ ( ) ِﺳ ﻮَﻯ ﻣَﻬﺎﺓ َﺗ ﹾﻘﺮُﻭ ﹶﺃ ِﺳﺮﱠﺗَﻪ **‬
‫ﺱ ** ﺃ ْﻡ َﻫ ﹾﻞ ﹺﺑ َﺮﺑْﻊ ﺍﳉﻤﻴ ﹺﻊ ِﻣ ْﻦ ﹶﺃَﻧ ﹺ‬
‫ﹶﻃ َﺮﻓﹶﺔ ‪َ ) :‬ﻫ ﹾﻞ ﺑﹺﺎﻟﺪﱢﻳﺎ ﹺﺭ ﺍﻟ َﻐﺪَﺍ ﹶﺓ ﻣﻦ َﺧ َﺮ ﹺ‬
‫ﺲ ( ﻓﻘﺪ ﻗﺎﻝ ﹶﻃﺮَﻓﺔ ﻛﻤﺎ‬
‫ﺠ ﹺ‬
‫ﺕ ﻳﻬَﺘ ﹺ‬
‫ﺻﻮَﺍ ُ‬
‫ﺏ ﻳﺮﺗﻌﻲ ِﻬﺑ ﹾﻘ ﹶﻠِﺘ ِﻪ ** ﻣﱴ َﺗﺮُ ْﻋﻪُ ﺍ َﻷ ْ‬
‫ﺲ ( ) ﺃﻭ ﺧﻀﺎ ﹴ‬
‫َﻭﺟُﺆ ﹶﺫُ ﹴﺭ َﻳ ْﺮَﺗﻌِﻲ ﻋﻠﻰ ﹶﻛَﻨ ﹺ‬
‫ﺗﺮﻯ ‪ :‬ﻣﱴ ﺗ ُﺮ ْﻋ ُﻪ ﺍﻷﺻﻮﺍﺕ ﻳﻬﺘﺠﺲ ﻓﻜﺎﻫﺔ‬

‫ﺾ ﺃﺻﺤﺎﺑﻨﺎ ﻣﻦ ﺃﰊ ﻋﺒﻴﺪﺓ ﻗﺎﻝ ‪ :‬ﺗﻀﺎﺭَﻁ ﺃﻋﺮﺍﺑﻴﱠﺎﻥ ﻋﻨﺪ ﺧﺎﻟﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ‬

‫ﻭﺭﻭﻯ ﺍﳍﻴﺜﻢ ﺑ ُﻦ ﻋﺪﻱﱟ ﻭﲰﻌﻪ ﺑﻌ ُ‬
‫ﻼ ﻭﹶﻟ َﻮ ﺃﻧﱠﻨﹺﻲ‬‫ﺤﹶﺜ ﹰ‬
‫ﺖ َﻋﺠﹺﻴﻔﹰﺎ ﻣُ ْ‬
‫ﺿ ْﺮ ﹶﻃ ﹰﺔ ﺿﺌﻴﻠﺔ ﻓﻘﺎﻝ ﺍﻟﺘﻤﻴﻤﻲّ ‪َ ) :‬ﺣَﺒ ﹾﻘ َ‬
‫ﻀﺮَﻁ ﺍﻷﺯْﺩﻱﱡ َ‬ ‫ﺃﺣﺪُﳘﺎ ﲤﻴﻤﻲﱞ ﻭﺍﻵﺧﺮ ﺃﺯْﺩﻱﱞ ﻓ َ‬
‫ﺻ ْﻮﺗُﻪُ ** ﻳﺒ ﱡﺬ ﻫَﺰ َﱘ ﺍﻟﺮﱠ ْﻋ ِﺪ ﺑﺪﺀَﺍ ﻋَﻤﺮّﺩَﺍ ( ﻣﻦ ﻟﻘﺒﻪ‬
‫ﺠﻨﹺﻴﻖ ﻭ َ‬
‫ﺸﺮﱠﺩَﺍ ( ) ﻓﻤﺮﱠ ﻛﻢﱟ ﺭ ﺍﳌ ْﻨ َ‬
‫ﺖ ﺍﻟﻨّﻌَﺎ َﻡ ﺍﳌ َ‬
‫** َﺣَﺒ ﹾﻘﺖُ َﻷ ْﺳ َﻤ ْﻌ ُ‬
‫ﱐ ﻋﻦ ﺑﻌﺾ ﺍﻟﻌﺮﺏ ﺃﻥﱠ ﻛﻞﹼ ﻋﺮﰊّ ﻭﺃﻋﺮﺍﰊّ ﻛﺎﻥ ﻳﻠﻘﱠﺐ ﻧَﻌﺎﻣﺔ ﻓﺈﳕﺎ ﻳﻠﻘﱠﺐ ﺑﺬﻟﻚ‬ ‫‪ :‬ﻧﻌﺎﻣﺔ ﻭﺯﻋﻢ ﺃﺑﻮ ﻋﻤﺮﻭ ﺍﻟﺸﱠﻴﺒﺎ ﱡ‬
‫ﺻ َﻤﻤِﻪ ﻭﺃﻧّ ُﻪ ﺳﺄﻟﻪ ﻋﻦ ﺍﻟﻈﻠﻴﻢ ‪ :‬ﻫﻞ ﻳﺴﻤﻊ ﻓﻘﺎﻝ ‪ :‬ﻳَﻌ ﹺﺮﻑُ ﺑﺄﻧﻔﻪ ﻭﻋﻴﻨﹺﻪ ﻭﻻ ﳛﺘﺎﺝ ﻣﻌﻬﻤﺎ ﺇﱃ ﲰْﻊ‬ ‫ﻟﺸﺪّﺓ َ‬
‫ﻑ ﺇﻻﹼ َﺳ ْﻮ ﹸﻓﻬَﺎ َﻭ َﺷﻤِﻴﻤُﻬﺎ (‬
‫ﻚ ِﻣ ﹾﺜ ﹶﻞ ﺍ ِﳍ ﹾﻘ ﹺﻞ ﻳﺸﺘﻢﱡ َﺭ ﹾﺃﹶﻟﻪُ ** ﻭﻻ َﻋ ْﺮ َ‬
‫ﺸ َﺪﻧﹺﻲ ‪ ) :‬ﻓﺠ ﹾﺌﺘُ َ‬
‫َﻭﹶﺃ ْﻧ َ‬

‫ﺸ َﺪ ﻟﻌﺪﻱﱢ‬‫ﺐ ﺑﻴﻬﺲ ﻧَﻌﺎﻣﺔﹲ ﻭﺃﻧﻪ ﻟﻘﱢﺐ ﺑﺬﻟﻚ َﻷﻧّﻪ ﻛﺎﻥ ﰲ ﺧُﻠﹸﻖ ﻧﻌﺎﻣﺔ ﻭﻛﺎﻥ ﺷﺪﻳ َﺪ ﺍﻟﺼﱠﻤَﻢ ﻣﺎﺋﻘﹰﺎ ﻓﺄ ْﻧ َ‬ ‫ﻭﺯﻋﻢ ﹶﺃﻥﱠ ﹶﻟﹶﻘ َ‬
‫ﻒ َﺑ ْﻴ َﻬﺲُ ( ) ﻧﻌﺎﻣﺔﹲ ﹶﻟﻤﱠﺎ ﺻﺮّﻉ ﺍﻟﻘﻮ ُﻡ‬ ‫ﺕ ﺑﺎﻟﺴﱠ ْﻴ ِ‬
‫ﺽ ﺍ ﹶﳌ ْﻮ َ‬
‫ﲑ ﻭَﺧﺎ َ‬‫ﺼٌ‬‫ﺑﻦ َﺯﻳﺪ ‪َ ) :‬ﻭ ِﻣ ْﻦ َﺣ ﹶﺬ ﹺﺭ ﺍ َﻷﻳﱠﺎ ﹺﻡ ﻣَﺎ َﺣﺰّ ﹶﺃﻧْﻔﻪُ ** ﹶﻗ ِ‬
‫ﳋ ﹾﺬ ِﻋ ﹺﻞ (‬
‫ﺿ ْﺮﺑَﺔ ** َﺧﺪْﺑﺎﺀُ ﻛﺎﻟ َﻌﻂﱢ ﻣﻦ ﺍ ِ‬
‫ﺨﺐُ ﺍﻟﻠﹼﺐﱢ ﻟ ُﻪ َ‬‫ﺲ ( ) ﻣُ ْﻨَﺘ َ‬
‫ﻒ َﻳﻠﹾﺒ ُ‬
‫َﺭ ْﻫ ﹶﻄﻪُ ** َﺗَﺒﻴﱠ َﻦ ﰲ ﹶﺃ ﹾﺛﻮَﺍﺑ ِﻪ ﻛﻴ َ‬

‫ﺝ ﻻ َﻋﻘﹾﻞ ﻟﻪ ﻭﺍﳋﹶﺪَﺏ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ‪ :‬ﺍﳍ َﻮﺝُ ﻭﻬﺗﺎ ﻭﹺﻱ ﺍﻟﺸﻲ ِﺀ ﻻ َﻳَﺘﻤَﺎﻟﻚ ﻭﻳﻘﺎﻝ‬
‫ﻳﻘﻮﻝ ‪ :‬ﻫﺬﺍ ﺍﻟﺴﱠﻴﻒ ﺃﻫﻮ ُ‬
‫ﻟﻠﺴﱢﻴﻒ ﻻ ﻳُﺒﺎﻟِﻲ ﻣﺎ ﹶﻟ ِﻘ َﻲ ‪.‬‬
‫ﺖ َﺑ ْﻌ َﺪ‬
‫ﺤ ْﻮﺻَﻠﺔ ﺍﻟﺮﱠﺍ ﹺﻝ ﰲ َﺟ ْﺮﹺﻳﻬَﺎ ** ﺇﺫﺍ ﺟُ ِﻠَﻴ ْ‬
‫ﺷﻌﺮ ﰲ ﺍﻟﻨﻌﺎﻡ ﻭﺍﻟﺘﺸﺒﻴﻪ ﺑﻪ ﻭﻗﺎﻝ ﺍﻷﻋﺸﻰ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ‪ ) :‬ﹶﻛ َ‬
‫ﳋ ْﻤ َﺮ ﺑﺎﳊﻤﺮﺓ ﺟﻠﻴﺖ ‪ :‬ﺃﺧﺮﺟﺖ ﻭﻫﻮ ﻣﺄﺧﻮﺫ ﻣﻦ ﺟَﻠﻮﺓ ﺍﻟﻌﺮﻭﺱ ﺍﻟﻘﺎﻋﺪﺓ (‬ ‫ﺇ ﹾﻗﻌَﺎﺩِﻫﺎ ( ﻛﺤﻮﺻﻠﺔ ﺍﻟﺮﱠﺃﻝ ﻳﺼﻒ ﺍ ﹶ‬
‫ﺻﻠﹸﻪ ** ﻛﹶﺄﻧﱠ ُﻬﻦﱠ ﺇﺫﺍ‬
‫ﺴ ِﻜ ﹴﻞ ﺣُ ْﻤ ﹴﺮ ﺣﻮﺍ ِ‬
‫ﺇﺫﺍ ﻗﹶﻌَﺪَﺕ ﻋﻦ ﺍﻟﻄﱠﻠﹶﺐ ﻭﻣﺜﻠﻪ ﰲ ﻏﹶﲑ ﺍﳋﻤﺮ ﻗﻮ ﹸﻝ ﻋﻠﻘﻤﺔ ‪ ) :‬ﺗﺄﻭﻱ ﺇﱃ ِﺣ ْ‬
‫ﺐ(‬
‫َﺑﺮﱠ ﹾﻛ َﻦ ﺟُﺮﺛﻮ ُﻡ ( ﻭﻗﺎﻝ ﺍﻷﺧﻨﺲ ﺑﻦ ﺷﻬﺎﺏ ‪ ) :‬ﺗ ِﻈ ﱡﻞ ﻬﺑﺎ ُﺭ ْﺑ ُﺪ ﺍﻟﻨﱠﻌﺎ ﹺﻡ ﻛﺄﻧﱠﻬَﺎ ** ﺇﻣَﺎﺀٌ ُﺗ َﺰﺟﱢﻲ ﺑﺎﳌﺴَﺎ ِﺀ ﺣَﻮﺍﻃ ُ‬

‫ﺸﻴﱠ ٍﺔ **‬
‫ﺖ ﹺﺑ َﻌ ِ‬
‫ﺡ َﺗ َﺮ ﻭﱠ َﺣ ْ‬
‫ﺸﻴَﺔ ﺍﻟﻨﱠﻌﺎﻣ ِﺔ ﻭﻗﺎﻝ ﺍﻟﺮﱠﺍﺟﺰ ‪ ) :‬ﻭﺇﺫﺍ ﺍﻟﺮﱢﻳﺎ ُ‬
‫ﺗُﺰﺟﱢﻲ ‪َ :‬ﺗ ْﺪ ﹶﻓﻊُ ﻭﺫﻟﻚ ﹶﺃﻧﱠﻪُ ﻳﺜﻘﻞِﺣِﻤﻠﻬﺎ ﻓﺘﻤﺸﻲ ِﻣ ْ‬
‫ﺞ ( ﻭﺍﻟﺮَّﺗﻚُ ‪ :‬ﻣﺸْﻲٌ ﺳﺮﻳﻊ ﻳﻘﻮﻝ ﺗﺒﺎ ِﺩﺭُ ﺇﱃ ﺍﻟﻜﺜﻴﻒ ﺗﺴﺘﺘﺮ ﺑﻪ ﻣﻦ ﺍﻟﺒَﺮْﺩ ﻭﻗﺎﻝ ‪:‬‬ ‫ﻒ ﺍﻟ َﻌ ْﺮﹶﻓ ﹺ‬
‫ﻚ ﺍﻟﻨﱠﻌﺎ ُﻡ ﺇﱃ ﹶﻛﺜِﻴ ِ‬
‫َﺭَﺗ َ‬

‫ﺲ ﻟﻘﻮ ﹺﻝ َﻣ ْﻦ ﺯﻋَﻢ ﺃﻥﱠ ﺍﻟﻈﻠﻴﻢ ﺇﺫﺍ ﻋﺪﺍ ﺍﺳﺘ ﹾﻘﺒَﻞ ﺍﻟﺮﱢﻳﺢ ﻭﺇﻧّﻤَﺎ ﺫﻟﻚ ﳐﺎ ﹶﻓ ﹶﺔ ﺃﻥ ﺗﻜﻮ ﹶﻥ‬
‫ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻈﻠﻴﻢ ﻟﻠﺮﻳﺢ ﻭﻟﻴ َ‬
‫ﺢ ﻗﺎﻝ َﻋ ْﺒﺪﺓ ﺑﻦ ﺍﻟﻄﱠﺒﹺﻴﺐ‬‫ﺢ ﻣﻦ ﺧﻠﻔﻪ ﻓﺘَﻜﹺﺒﺘَﻪ ﻣﻌﲎ ﻷﻧﱠﺎ ﳒﺪُﻫﻢ ﻳﺼﻔﻮﻥ ﲨﻴﻊ ﻣﺎ ﻳﺴﺘﺪﻋﻮﻧﻪ ﺑﺎﺳﺘﻘﺒﺎﻝ ﺍﻟﺮﱢﻳ ﹺ‬ ‫ﺍﻟﺮﱢﻳ ُ‬
‫ﺐ‬
‫ﻕ َﻣ ْﻌﺪُﻭ ﹸﻝ ( ﻭﻭﺻﻒ ﺍﻟﺬﱢﻳ َ‬ ‫ﻳﺼﻒ ﺍﻟﺜﱠﻮﺭ ‪ ) :‬ﻣﺴﺘﻘﺒﻞ ﺍﻟﺮﱢﻳﺢ ﻳﻬﻔﹸﻮ ﻭَﻫ َﻮ ﻣُ ْﺒَﺘ ﹺﺮ ٌﻙ ** ﻟﺴﺎﻧُﻪ َﻋ ْﻦ ﺷِﻤﺎ ﹺﻝ ﺍﻟﺸﱢ ْﺪ ﹺ‬
‫ﺴَﺘﻘﹾﺒ ﹶﻞ ﺍﻟﺮﱢﻳﺢ ﻳﻠﺤَﺐ (‬
‫ﻑ ُﻣ ْ‬ ‫ﺿﻞﱠ ﹺﺟﺮَﺍ َﺀﻩُ ** ﻋَﻠﹶﻰ َﺷ َﺮ ٍ‬
‫ﻃﹸﻔﻴﻞﹲ ﺍﻟ َﻐﻨَﻮﻱﱡ ﻓﻘﺎﻝ ‪ ) :‬ﻛﺴﻴ ِﺪ ﺍﻟ َﻐﻀَﺎ ﺍﻟﻌﺎﺩِﻱ ﺃ َ‬

‫ﺐ ﺍﻹﹺﺑ ﹺﻞ ﻗﺎﻝ ﺃﺑﻮ ﺣﻴّﺔ ‪:‬‬

‫ﺏ ﹶﻏﺮَﺍﺋ ﹺ‬‫ﺿ ْﺮ َ‬
‫ﺿ َﺮ ْﺑﻨَﺎ ُﻫ ْﻢ َ‬
‫ﺏ ﺍﻟﺸﺪﻳﺪ ﻗﻮﳍﻢ ﰲ ﺍﳌﺜﹶﻞ ‪َ :‬‬ ‫ﺤﻖُ ﲟﻮﺿﻊ ِﺫﻛﹾﺮ ﺍﻟﻀﱠﺮ ﹺ‬ ‫ﺍﺳﺘﻄﺮﺍﺩ ﻭﻳُﻠ َ‬
‫ﺿ َﺮ ْﺑﻨَﺎ ُﻫ ُﻢ ﺿﺮﺏ ﺍﳉﻨﺎﺑَﻰ ﻋﻠﻰ‬
‫ﺞ ﺛﺎﻭﻳﺎ ( ) َ‬ ‫ﺶ ﺍﳌﺪﺟﱠ َ‬ ‫ﻀﺒُﻮﺍ ﺍﻟ ﹶﻘﻨَﺎ ** َﻭﹶﺃ ﹾﻥ ﻳﺘ ُﺮﻛﹸﻮﺍ ﺍﻟ ﹶﻜْﺒ َ‬
‫ﻉ ﹶﺃ ﹾﻥ ﹾﳜ ِ‬
‫) َﺟﺪِﻳﺮُﻭ ﹶﻥ َﻳ ْﻮ َﻡ ﺍﻟﺮﱠ ْﻭ ﹺ‬
‫ﺼ ﱡﻞ‬
‫ﺕ َﺗ ِ‬
‫ﺲ ﻗﻴﻞ ‪ :‬ﺟﺎ َﺀ ْ‬
‫ﺶ ﻭﺍﻟُﻴْﺒ ُ‬
‫ﺟﺒًﻰ ** ﻏﺮﺍﺋﺐ ﺗﻐﺸﺎ ُﻩ ﺣِﺮﺍﺭﹰﺍ ﺿﻮﺍﺭﻳﺎ ( ﻭﺇﺫﺍ ﺟﺎﺀﺕ ﻋِﻄﺎﺷﹰﺎ ﹶﻗ ْﺪ َﺑﻠﹶﻎ ﻣﻨﻬﺎ ﺍﻟﻌﻄ ُ‬
 ‫ﺕ ِﻣ ْﻦ ﻋَﻠﻴﻪ ﺑﻌ َﺪ ﻣَﺎ ﰎﹼ ِﻇ ْﻤ ُﺆ ﻫَﺎ‬
‫ﻼ ﻗﺎﻝ ﺍﻟﺮﱠﺍﻋﻲ ‪ :‬ﻗﺎﻝ ‪ :‬ﻭﺃﻧﺸﺪﻧﺎ ﺃﺑﻮ ﻣَﻬﺪﻳﱠﺔ ﳌﺰﺍﺣ ﹴﻢ ﺍﻟ ُﻌﻘﹶﻴﻠﻲّ ‪ ) :‬ﹶﻏ َﺪ ْ‬ ‫ﺃﺟﻮﺍﻓﹸﻬﺎ ﺻَﻠﻴ ﹰ‬
‫ﺠﻬَﻞ ( ﻗﺎﻝ ﺍﻟﺰﱠﻳﺰﺍ ُﺀ ‪ :‬ﺍﳌﻜﺎﻥ ﺍﻟﻐﻠﻴﻆ ‪.‬‬ ‫ﺾ ﹺﺑ َﺰِﻳﺰﺍﺀ َﻣ ْ‬
‫ﺼ ﱡﻞ َﻭ َﻋ ْﻦ ﹶﻗْﻴ ﹴ‬
‫** َﺗ ِ‬
‫ﺻ ْﺪ ﹴﺭ ﻛﺠﺮﱠ ِﺓ َﺣﻨْﺘ ﹴﻢ‬‫ﺖ ( ) ﺭﺟَﻌﺖ ﺇﱃ َ‬ ‫ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) ( :‬ﺃ ﹾﱂ ﺗَﻌﻠﻤﻲ ﻳﺎ ﺃﻡﱠ َﺣﺴﱠﺎ ﹶﻥ ﹶﺃﻧﱠﻨﹺﻲ ** ﺇﹺﺫﺍ َﻋ ْﺒ َﺮ ﹲﺓ ﻧَﻬﻨَﻬﺘُﻬﺎ ﹶﻓﺘَﺠﻠﱠ ِ‬
‫ﺖ(‬
‫ﺻﻔﹾﺮﹰﺍ ِﻣ َﻦ ﺍﳌﺎ ِﺀ ﺻﻠﱠ ِ‬
‫ﺖ ِ‬
‫** ﺇﺫﺍ ﻗﹸ ﹺﺮ َﻋ ْ‬

‫ﺻﻢﱞ ﻓﻠﺬﻟﻚ ﻻ ﺗُﺠﻴﺐ‬ ‫ﳊﻮّﺍ ُﺀ ﺃﻥﱠ ﺍﻷﻓﺎﻋ َﻲ ُ‬

‫ﺍﺧﺘﺒﺎﺭ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺍﳌﻨﻨﺼﻮﺭ ﻷﺣﺪ ﺍﳊﻮﺍﺀ ﻭﺯ َﻋ َﻢ ﺍﺑﻦ ﺃﰊ ﺍﻟﻌﺠﻮﺯ ﺍ ﹶ‬
‫ﲔ ﺍﳌﻨﺼﻮ َﺭ ﺃﺭﺍﺩ ﺍﻣﺘﺤﺎﻥ ُﺭﻗﹶﻰ َﺣﻴﱠ ٍﺔ ﻭﺃ ﹾﻥ ﻳﺘﻌﺮّﻑ ﺻﺤﱠﺘﻬﺎ ﻣﻦ‬
‫ﲑ ﺍﳌﺆﻣِﻨ َ‬
‫ﺍﻟﺮﱡﻗﹶﻰ ﹸﺛﻢﱠ ﺯﻋﻢ ﱄ ﰲ ﺫﻟﻚ ﺍﺠﻤﻟﻠﺲ ﺃﻥﱠ ﺃﻣ َ‬
‫ُﺳﻘﹾﻤﻬﺎ ﻭﺃﻧﱠ ُﻪ ﹶﺃ َﻣ َﺮ ﻓﺼﺎﻏﻮﺍ ﻟﻪ ﺃﹶﻓﹾﻌًﻰ ﻣﻦ ﺭَﺻﺎﺹ ﻓﺠﺎﺀَﺕ ﻭﻻ ﻳﺸﻚﱡ ﺍﻟﻨﱠﺎﻇﺮ ﻓﻴﻬﺎ ﻭﺃﻧﱠ ُﻪ ﺃﻣﺮ ﺑﺈﻟﺰﺍﻗﻬﺎ ﰲ ﻣﻮﺿ ﹴﻊ ﻣﻦ‬
‫ﺖﱄ‬
‫ﺕ ﰲ ﻫﺬﻩ ﺍﻟﺪّﺍ ﹺﺭ ﻭﻗﺪ ﻛ ﹺﺮ ْﻫُﺘﻬَﺎ ﳌﻜﺎﹺﻧﻬَﺎ ﻓﺈﹺﻥ ﺍ ْﺣَﺘ ﹾﻠ َ‬ ‫ﺍﻟﺴﱠﻘﻒ َﻭﹶﺃﻧﱠﻪُ ﺃﺣﻀﺮ ُﻩ ﻭﻗﺎﻝ ﻟﻪ ‪ :‬ﺇﻥﱠ ﻫﺬﻩ ﺍﻷﻓﻌﻰ ﻗﺪ ﺻﺎ َﺭ ْ‬
‫ﺖ ﻭﻟﻜ ْﻦ ﺃﺭﻗﻴﻬﺎ ﺣﱴ ﺗﻨﺰﻝ ﻓﺮﻗﺎﻫﺎ ﻓﻠﻤﺎ‬ ‫ﺖ ﺇﻟﻴﻚ ﻗﺎﻝ ‪ :‬ﺇﻥ ﹶﺃ َﺭ ْﺩ ﺕُ ﹶﺃ ﹾﻥ ﺁﺧﺬﻫﺎ َﻫ َﺮَﺑ ْ‬
‫ﺖ ﺃﺣﺴﻨ ُ‬
‫ﺑﺮُ ﹾﻗَﻴ ٍﺔ ﺃﻭ ﲟﺎ ﺃﺣﺒْﺒ َ‬
‫ﻉ ﻋِﻤﺎ َﻣَﺘﻪُ ﻭﺯﺍﺩ ﰲ ﺭﻓ ﹺﻊ ﺻﻮﺗِﻪ ﻓﻠﻤﺎ‬ ‫ﺭﺁﻫﺎ ﻻ ﺗﺘﺤﺮﱠ ُﻙ ﺯﺍ َﺩ ﰲ ﺭﻓﹾﻊ ﺻﻮﺗِﻪ ﻭﺃﻟﻘﻰ ِﻗﻨَﺎ َﻋﻪُ ﻓﻠﻤﺎ ﺭﺁﻫﺎ ﻻ ﺗﺘﺤﺮﱠ ُﻙ ﻧﺰ َ‬
‫ﺻ ْﻮِﺗِﻪ ﺣَﺘﱠﻰ‬
‫ﻉ ﺛِﻴﺎَﺑﻪُ ﻭﺯﺍ َﺩ ﰲ َﺭ ﹾﻓ ﹺﻊ َ‬
‫ﻉ ﻗﻠﻨﺴُﻮَﺗﻪُ ﻭﺯﺍ َﺩ ﰲ ﺭ ﹾﻓ ﹺﻊ ﺻﻮﺗِﻪ ﻓﻠﻤﺎ ﺭﺁﻫﺎ ﻻ ﺗﺘﺤﺮﱠﻙ َﻧ َﺰ َ‬‫ﺭﺁﻫﺎ ﻻ ﺗﺘﺤﺮﱠﻙ ﻧ َﺰ َ‬
‫ﻍ‬
‫ﺃ ْﺯﺑَﺪ ﻭﲤﺮّ ﹶ‬

‫ﻚ ﺍﳌﻨﺼﻮ ُﺭ ﲜﻮ َﺩ ِﺓ‬
‫ﲔ ﺃﻳﺪﻳﻬﻢ ﻓﺄﻗﺮّ ﻋﻨﺪ ﺫﻟ َ‬
‫ﺏ ﺣﱴ ﺻﺎﺭ ﺑ َ‬
‫ﺹ ﻭﺫﺍ َ‬
‫ﰲ ﺍﻷﺭﺽ ﻓﻠﻤﺎ ﻓﻌﻞ ﺫﻟﻚ ﺳﺎﻝ ﺫﻟﻚ ﺍﻟﺮّﺻﺎ ُ‬
‫ﺭُﻗﻴﺘﻪ ‪.‬‬
‫ﺖ ﹶﺃﻧﱠﻬﺎ ﺃﺟﺎﺑﺖ‬ ‫ﺖ ﻗﹸَﺒ ْﻴﻞﹸ ﹶﺃﻥﱠ ﺍ َﻷﻓﹶﺎ ِﻋ َﻲ ﻻ ﺗُﺠﻴﺐ ﺍﻟﺮﱡﻗﹶﻰ ﻷﻬﻧﺎ ﻻ ﺗﺴﻤﻊ ﻭﻫﻲ ﺣﻴﻮﺍﻥ ﰒﱠ ﺯﻋﻤ َ‬
‫ﻓﻘﻠﺖ ﻟﻪ ‪ :‬ﻭﻳﻠﻚ ﺯﻋﻤ َ‬
‫ﻭﻫﻲ ﲨﺎﺩ ‪.‬‬
‫ﺲ ﺑﺘﻠﻚ‬ ‫ﺷﻌﺮ ﻭﺧﱪ ﰲ ﻧﻔﺎﺭ ﺍﻟﻨﻌﺎﻣﺔ ﻭﻗﺎﻝ ﺍﻟﺸﱠﺎ ِﻋﺮُ ‪ ) :‬ﻭﺭﺑﺪﺍﺀ َﻳﻜِﻔﻴﻬﺎ ﺍﻟﺸﱠﻤﻴ ُﻢ ﻭﻣﺎ ﻟﹶﻬﺎ ** ِﺳ ﻮَﻯ ﺍﻟﺮﱡ ْﺑ ِﺪ ﻣﻦ ﺃْﻧ ﹴ‬
‫ﺲ ﺑﺸﻲ ٍﺀ ﻣﻦ ﺍﻟﻮﺣْﺶ َﻭﹶﺃﻥﱠ ﺍﻟﺸﱠﻢّ ﻳﻐﻨﻴﻬﺎ ﰲ ﻓﻬﻢ ﻣﺎ ﲢﺘﺎﺝ ﺇﻟﻴﻪ ﻭﻫﻲ ﻣﻊ ﺫﻟﻚ‬ ‫ﺍﺠﻤﻟﺎ ِﻫ ﹺﻞ ( ﳜﱪ ﺃﻥﱠ ﺍﻟﻨّﻌﺎﻣﺔ ﻻ ﺗﺴﺘﺄﻧ ُ‬
‫ﺕ ﺇﱃ ﺩﻭﺭ ﺍﻟﻨّﺎﺱ ﻓﻠﻴﺲ ﻣﻌﻬﺎ ﻣﻦ ﺍﻟﻮﺣْﺸﺔ ﻣﻨﻬﻢ ﻋﻠﻰ ﻗﺪﺭ ﻣﺎ ﻳﺬﻛﺮﻭﻥ ﻭﰲ ﺍﻟﻮﺣﺶ ﻣﺎ ﻳﺄﻧﺲ ﻭﻓﻴﻬﺎ ﻣﺎ‬ ‫ﺇﺫﺍ ﺻﺎﺭ ْ‬
‫ﺖ ﺩﺍﺭٌ َﻭ َﺷﻂﹼ َﻣﺰَﺍﺭُﻫﺎ ( ) ﻭﻣﺎ ﺍﺳَﺘﻦّ‬‫ﺤ ﹶﻄ ْ‬‫ﺸﺖُ ﹶﻟْﻴ ﹶﻠ ﹰﺔ ** ﻭَﺇ ﹾﻥ َﺷ َ‬ ‫ﺖ ﹶﻻ ﹶﺃ ْﻧﺴَﺎ ِﻙ ﻣﺎ ِﻋ ْ‬‫ﺴ ْﻤ ُ‬
‫ﻻ ﻳﺄﻧﺲ ﻭﻗﺎﻝ ﻛﺜﻴﱢﺮ ‪ ) :‬ﻓﺄ ﹾﻗ َ‬
‫ﺕ ** ﺑﹺﺒﻴﺾ ﺍﻟﺮﱡﺑﺎ ﺃﻧﺴﻴﱡﻬﺎ َﻭَﻧ ﻮَﺍ ُﺭ ﻫَﺎ (‬ ‫ﺏ ﻭﻣﺎ َﺟ َﺮ ْ‬‫ﻕ ﺍﻟﺴّﺮَﺍ ﹺ‬
‫ﺭَﻗﺮﺍ ُ‬

‫ﲑ ﻣﺄﻧﻮﺳﺔ ﻓﻘﺎﻝ ‪ :‬ﺧﺼّﻬﺎ ﺑﺎﻟﺬﱢﻛﹾﺮ ﻷﻬﻧﺎ ﹶﺃ ْﻧ ﹶﻔﺮُ ﻭﺃﺷﺮَﺩ َﻭﹶﺃ ﹶﻗ ﱡﻞ ﺃﻧْﺴﹰﺎ ﻣﻦ ﲨﻴﻊ ﺍﻟﻮﺣﺶ ‪( .‬‬‫ﻭﻭﺻﻒ ﺑﻼﺩﹰﺍ ﻗﻔﺎﺭﹰﺍ ﻏ َ‬
‫ﺖ ﺁﰐ ﺍﻟﻈﱠ ْﺒ َﻲ ﺣﱴ ﺁﺧُ ﹶﺬ ﺑﺬﺭﺍﻋﻴﻪ ﻭﻣﺎ ﻛﺎﻥ ﺷﻲﺀٌ ﻣﻦ ﻬﺑﺎﺋِﻢ ﺍﻟﻮﺣْﺶ ﻳﻨﻜﺮُﱐ ﺇﻻﹼ ﺍﻟﻨّﻌﺎﻡ‬ ‫ﻭﻗﺎﻝ ﺍﻷﺣﻴﻤﺮ ‪ :‬ﻛﻨ ُ‬
‫ﺲ ﻣﻦ ﻃﹸﻮﻝ ﺍﳋﹶﻼ ِﺀ ﺍﳌﻐﻔﹼ ﹺﻞ (‬
‫ﺸ َﺪ ﹶﻗ ْﻮ ﹶﻝ ﺫﻱ ﺍﻟﺮﱡﻣّﺔ ‪ ) :‬ﻭﻛﻞﹼ ﹶﺃ َﺣﻢﱢ ﺍﳌﻘﹾﻠﺘﲔ ﻛﺄﻧّ ُﻪ ** ﺃﺧﻮ ﺍﻹْﻧ ﹺ‬
‫َﻭﹶﺃ ْﻧ َ‬

‫ﻧﻘﺎﺭ ﺍﻟﻮﺣﺶ ﻭﻫﺮﻬﺑﺎ ﻣﻦ ﺍﻟﺼﺤﺎﺭﻯ ﻳﺪﻝﹼ ﻋﻠﻰ ﺫﻟﻚ ﰲ ﹶﻗ ْﺪ ﹺﺭ ﻣﺎ ﺷﺎﻫﺪﻧﺎ ﺃﻧّﻬﻢ ﳜﺮﺟﻮﻥ ﺇﱃ ﺍﻟﺼّﺤﺎﺭﻯ ﺍﻷﻏﻔﺎﻝ‬
‫ﻼ ﻭﻣﻌﻬﻢ ﻛﻼﺑُﻬﻢ ﻭﻓﻬﻮﺩُﻫﻢ ﺗﺘﻠﻮﻯ ﺑﺄﻳﺪﻳﻬﻢ‬ ‫ﺶ ﻓﻮﺿَﻰ َﻫ َﻤ ﹰ‬
‫ﺍﻟﱵ ﱂ ﻳُﺬﹾﻋَﺮ ﺻﻴﺪُﻫﺎ ﻭﻻ ﻳ ﹶﻄ ﺆُﻫﺎ ﺍﻟﻨﱠﺎﺱ ﻓﻴﺄﺗﻮﻥ ﺍﻟﻮ ْﺣ َ‬
‫ﺕ ﻭﺣﻮﺵ ﻫﺬﻩ‬ ‫ﻓﻴﺘﻘﺪّﻣﻮﻥ ﺇﱃ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﻟﻮ ﻛﺎﻧﻮﺍ ﺍﺑﺘﺪﺅﻭﺍ ﺍﻟﺼّ ْﻴ َﺪ ِﻣ ْﻦ ﺟﻬﺘﻬﺎ ﻷ َﺧﺬﹸﻭﺍ ﻣﺎ ﺃﺧﺬﻭﺍ ﻓﺈﺫﺍ ﻧﻔ َﺮ ْ‬
‫ﺽ ﻣﻊ ﻫﺬﻩ ﺍﻟﻨّﻮﺍﻓﺮ ﻭﻻ ﺗﻌﻮ ُﺩ ﺗﻠﻚ ﺍﻟﺼﺤﺎﺭﻯ ﺇﱃ‬ ‫ﺽ ﺍﺠﻤﻟﺎ ﹺﻭ َﺭ ِﺓ ﳍﺎ ﻧﻔﺮﺕ ُﺳﻜﹼﺎ ﹸﻥ ﺗﻠﻚ ﺍﻷﺭ ﹺ‬
‫ﺽ ﻭﻣﺮﱠﺕ ﺑﺎﻷ ْﺭ ﹺ‬
‫ﺍﻷ ْﺭ ﹺ‬
 ‫ﺶ ﺣﻴﻨﹰﺎ ‪.‬‬
‫ﻣﺜﻞ ﻣﺎ ﻛﺎﻧﺖ ﻋﻠﻴﻪ ِﻣ ْﻦ ﻛ ﹾﺜﺮَﺓ ﺍﻟ َﻮ ْﺣ ﹺ‬
‫ﺖ ﻣﻨ ُﻬ ْﻢ ﺃ ﻭﱠ ﹰﻻ ﻓﺄ ﻭﱠ ﹰﻻ ﺣﱴ ﺗﻄﺄ‬
‫ﺖ ﺑﻘﹸﺮﻬﺑﻢ ﰒﱠ ﺩﻧ ْ‬
‫ﺏ ﻭﺍﻟﻘِﺴﻲﱢ ﻭﻧﺼْﺐ ﺍﳊﺒﺎﺋﻞ ﺭﺗَﻌ ْ‬ ‫ﺏ ﺑﺎﻟﻜﻼ ﹺ‬ ‫ﻭﻣﱴ ﱂ ﺗﻨﻔﱢﺮﻫﺎ ﺍﻷﻋﺮﺍ ُ‬
‫ﻑ ﺑﻴﻮﻬﺗﻢ ﻭﻫﻲ ﺍﻟﻴﻮﻡ ﰲ َﺣ ْﻴ ﹺﺮ ﺍﳌﻌﺘﺼﻢ ﺑﺎﻟﻠﹼﻪ ﻭﺍﻟﻮﺍﺛﻖ ﺑﺎﻟﻠﹼﻪ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺼﱢﻔﺔ ‪.‬‬ ‫ﺃﻛﻨﺎ َ‬
‫ﻫﺠﺮﺓ ﺍﻟﻈﺒﺎﺀ ﺇﱃ ﺍﻟﻨﺎﺱ‬

‫ﻭﺧﺒّﺮﱐ ﺇﺑﺮﺍﻫﻴﻢ ْﺑ ُﻦ ﺍﻟﺴﱢﻨﺪﻱﱢ ﻗﺎﻝ ﺧﱪﱐ ﻋﺒ ُﺪ ﺍﳌﻠﻚ ﺑ ُﻦ ﺻﺎﱀ ﻭﺇﺳﺤﺎﻕ ﺑﻦ ﻋﻴﺴﻰ ﻭﺻﺎﱀﹲ ﺻﺎﺣﺐ ﺍﳌﻮﺻِﻞ ﹶﺃﻥﹼ‬
‫ﺤ ﹶﻄَﺒ ﹶﺔ ﻭﻫﻢ ﻳﺘﻐﺪّﻭﻥ ﻭﺫﻟﻚ ﰲ ﺑَﻌﺾ ﻣﻨﺎﺯﳍﻢ ﺣﲔ‬ ‫ﺢ ﻣﻦ ﺳُﻄﻮﺡ ﺍﻟﻘﹸﺮﻯ ﻣﻊ ﹶﻗ ْ‬ ‫ﻚ ﺑﻴﻨﺎ ﻫﻮ ﻋﻠﻰ ﺳﻄ ﹴ‬ ‫ﺧﺎﻟ َﺪ ﺑ َﻦ َﺑ ْﺮَﻣ َ‬
‫ﲑﺓﹸ ﺃﻳﱠﺎ ﹴﻡ ﻭﻟﻴﺎﻝ ﻗﺎﻝ ‪ :‬ﻓﺒﻴﻨﺎ ﺧﺎﻟﺪٌ ﻳﺘﻐﺪﱠﻯ ﻣﻌﻪ‬
‫ﺴَ‬‫ﺤ ﹶﻄَﺒﹶﺔ ﻭﺑﲔ ﺍﻷﻋﺪﺍﺀ َﻣ ِ‬
‫ﻓﺼﻠﻮﺍ ﻣﻦ ﺧُﺮﺍﺳَﺎ ﹶﻥ ﺇﱃ ﺍﳉﺒﻞ ﻗﺎﻝ ‪ :‬ﻭﺑﲔ ﹶﻗ ْ‬
‫ﲔ َﻋﻠﹼﻘﹸﻮﺍ ﻋﻠﻰ ﺩﻭﺍﺑﱢﻬﻢ ﻭﻧﺼﺒﻮﺍ ﹸﻗﺪُﻭ َﺭ ُﻫ ْﻢ َﻭ ﹶﻗﺮﱠﺑُﻮﺍ ﺳُ ﹶﻔ َﺮﻫُ ْﻢ ‪.‬‬
‫ﻼﻝﹸ ﺍﻟﺴﱠﲑ ﻭﺣ َ‬
‫ﻭﺫﻟﻚ ﺣﲔ ﻧﺰﻟﻮﺍ ﻭﻬﺑﻢ ﹶﻛ ﹶ‬

‫ﺖ ﻣﻦ ﺟﻬﺔ ﺍﻟﺼﱠﺤَﺎﺭَﻯ ﺣﱴ ﻛﺎﺩﺕ ﲣﺎِﻟﻂﹸ ﺍﻟﻌَﺴْﻜﹶﺮ‬ ‫ﻗﺎﻝ ﹶﻓَﻨ ﹶﻈ َﺮ ﺧﺎﻟﺪٌ ﺇﹺﱃ ﺍﻟﺼﱠﺤﺮﺍ ِﺀ ﻓﺮﺃﻯ ﺃﻗﹶﺎﻃﻴﻊ ﺍﻟﻈﱢﺒﺎ ِﺀ ﻗﺪ ﺃﻗﺒَﻠ ْ‬
‫ﻚ ﺍﻟﺴﱠﲑ ﻭﻏﺎﻳﺔ ﺃﺻﺤﺎﺑﻚ‬ ‫ﺤ ﹶﻄَﺒ ﹶﺔ ‪ :‬ﹶﺃﻳﱡﻬَﺎ ﺍﻷﻣﲑ ﻧَﺎ ِﺩ ﰲ ﺍﻟﻨﱠﺎﺱ ‪ :‬ﻳﺎ ﺧَﻴ ﹶﻞ ﺍﻟﻠﹼﻪ ﺍ ْﺭﻛﹶﱯ ﻓﺈﻥﹼ ﺍﻟﻌﺪﻭّ ﻗﺪ ﺣﺚﹼ ﺇﻟﻴ َ‬
‫ﻓﻘﺎﻝ ِﻟ ﹶﻘ ْ‬
‫ﺃ ﹾﻥ ﻳﺴﺮﹺﺟﻮﺍ ﻭﻳُﻠﺠﻤﻮﺍ ﻗﺒﻞ ﺃﻥ ﻳﺮﻭﺍ َﺳﺮَﻋﺎﻥ ﺍﳋﻴﻞ ﻓﻘﺎﻡ ﻗﺤﻄﺒﺔ ﻣﺬﹾﻋﻮﺭﹰﺍ ﻓﻠﻤﺎ ﱂ ﻳﺮ ﺷﻴﺌﹰﺎ َﻳﺮُﻭﻋﻪ َﻭﹶﻟ ْﻢ َﻳ َﺮ ﻏﹸﺒﺎﺭﹰﺍ‬
‫ﻱ ﻗﺎﻝ ‪ :‬ﺃﻳﱡﻬﺎ ﺍﻷﻣﲑ ﻻ ﺗﺘﺸﺎﻏﻞ ﰊ ﻭﺑﻜﻼﻣﻲ َﻭﻧَﺎ ِﺩ ﰲ ﺍﻟﻨﱠﺎﺱ ﺃﻣﺎ ﺗَﺮَﻯ ﺃﻗﺎﻃﻴ َﻊ ﺍﻟﻮﺣْﺶ‬ ‫ﻗﺎﻝ ﳋﺎﻟﺪ ‪ :‬ﻣﺎ ﻫﺬﺍ ﺍﻟﺮّﺃ ُ‬
‫ﻗﺪ ﺃﻗﺒﻠﺖ ﻓﺎﺭﻗﺖ ﻣﻮﺍﺿﻌَﻬﺎ ﺣﺘﱠﻰ ﺧﺎﻟﻄﺖ ﺍﻟﻨﺎﺱ ﺇﻥﹼ َﻭﺭَﺍ َﺀ ﻫَﺎ َﺟﻤْﻌﹰﺎ ﻋﻈﻴﻤﹰﺎ ﻗﺎﻝ ‪ :‬ﻓﻮﺍﻟﻠﹼﻪ ﻣﺎ ﺃﳉﻤﻮﺍ َﻭﹶﺃﺳْ َﺮﺟُﻮﺍ‬
‫ﺏ ﻗﺤﻄﺒﺔ ﻋﻠﻰ‬ ‫ﺣﱴ َﺭﹶﺃ ﻭْﺍ ﺳﺎ ِﻃ َﻊ ﺍﻟ ُﻐﺒَﺎﺭ ﻭﻻ ﺗﻠﺒﱠﺴﻮﺍ ﻭﺗﺴﻠﱠﺤﻮﺍ َﺣﺘﱠﻰ ﺭﺃﻭﺍ ﺍﻟﻄﻠﻴﻌﺔ ﻓﻤﺎ ﺍﻟﺘﺄﻣﻮﺍ ﺣَﱴ ﺍﺳﺘﻮﻯ ﺃﺻﺤﺎ ُ‬
‫ﻚ ُﻭﻓِﺮﺍﺳُﺘ ُﻪ ﻟﻘﺪ ﻛﺎﻥ ﺫﻟﻚ ﺍﳉﻴﺶ ﺍﺻ ﹸﻄﻠِﻢ ‪.‬‬ ‫ﻇﹸﻬﻮ ﹺﺭ ﺧﻴﻮﳍﻢ ﻭﻟﻮﻻ َﻧ ﹾﻈ َﺮﺓﹸ ﺧﺎﻟﺪ ﺑ ﹺﻦ ﺑﺮ َﻣ َ‬
‫ﻗﺼﺔ ﰲ ﻗﻮﺓ ﺍﻟﺸﻢّ (‬

‫ﻗﺼﺔ ﰲ ﻗﻮﺓ ﺍﻟﺸﻢ‬

‫ﻕ ِﺣﺲﱢ ﺃﺑﻴﻪ ﰲ ﺍﻟﺸﱠﻢﱢ ﺑﺸﻲ ٍﺀ ﻣﺎ ﻳُﺤﻜﻰ ﻣﺜ ﹸﻠ ُﻪ ﺇﻻﱠ ﻋﻦ ﺍﻟﺴﱢﺒﺎﻉ ﻭﺍﻟﺬﱠﺭّ‬ ‫ﺤﺪﱢﺛﹸﻨﺎ ِﻣ ْﻦ ﺻﺪ ﹺ‬
‫ﻭﻛﺎﻥ ﺇﹺﺑﺮﺍﻫﻴﻢ ﺑ ُﻦ ﺍﻟﺴﱢﻨﺪﻱﱢ ﻳُ َ‬
‫ﺸﻤّ َﻢ ﻭﹶﺃﺟَﺎ ﹶﻝ ﹶﺃ ْﻧ ﹶﻔﻪُ ﰲ ﺍﺠﻤﻟﻠﺲ ﻓﻘﺎﻝ ‪ :‬ﻫﻮ ﰲ ﺗﻠﻚ‬ ‫ﺢ ﺑﻮ ﹺﻝ ﻓﺄﺭﺓ ﰒﱠ َﺗ َ‬
‫ﻭﺍﻟﻨﱠﻌﺎﻡ ﻭﺯﻋﻢ ﺃﻥﱠ ﺃﺑﺎﻩ ﻗﺎﻝ ﺫﺍﺕ ﻳﻮﻡ ‪ :‬ﺃﺟ ُﺪ ﺭﻳ َ‬
‫ﻀﻮْﺍ ﹶﺃﻧﱠﻪُ ﺑﻮ ﹸﻝ ﻓﺄﺭﺓ ‪.‬‬
‫ﺍﻟﺰّﺍﻭﻳﺔ ﻓﻨﻈﺮﻭﺍ ﻓﺈﺫﺍ ﻋﻠﻰ ﻃﺮﻑ ﺍﻟﺒﹺﺴﺎﻁ ﻣﻦ ﺍﻟﺒ ﹶﻠ ﹺﻞ ﺑﻘﺪْﺭ ﺍﻟﺪﱢﺭْﻫﻢ ﺃﻭ ﹶﺃ ْﻭ َﺳﻊُ ﺷﻴﺌﹰﺎ ﻓﻘ َ‬
‫ﺏ َﻋ ِﻔ ﹴﻦ ﻣُﻨْﱳ ﻓﺘﺸﻤﱠﻤْﻨﺎ‬‫ﺢ َﺟ ْﻮ َﺭ ﹴ‬‫ﻗﺎﻝ ‪َ :‬ﻭ َﺷ ﹺﻬ ْﺪﺗُﻪُ َﻣﺮﱠ ﹰﺓ َﻭﹶﺃ ْﺷﺮَﺍ ﹸﻃ ُﻪ ﻗﻴﺎﻡٌ ﻋﻠﻰ ﺭﺃﺳِﻪ ﰲ ﺍﻟﺴﱢﻤَﺎﻃﲔ ﻓﻘﺎﻝ ‪ :‬ﺃﺟ ُﺪ ﺭﹺﻳ َ‬
‫ﻉ ﻟﻪ ﺷﻴﺌﹰﺎ ﺑﺪﺍ ﻣﻦ ِﻟﻔﺎﻓﹶﺘﻪ‬ ‫ﺠ ْﺪ َﺷﻴْﺌﹰﺎ ﰒﱠ ﺗﺸﻤﱠ َﻢ ﻭﻗﺎﻝ ‪ :‬ﺍﻧ َﺰﻋُﻮﺍ ُﺧﻒﱠ ﺫﺍﻙ ﻓﻨﺰﻋﻮﺍ ﺧُﻔﹼﻪ ﻓﻜﻠﱠﻤﺎ ﻣﺪﱠ ﺍﻟﻨﺎﺯ ُ‬ ‫ﺑﺄﲨﻌﻨﺎ ﻓﻠﻢ َﻧ ﹺ‬
‫ﺻ ْﺪﻕُ ﺣﺴﱢﻪ ﰒﱠ‬ ‫ﻑ ﺑﻪ ِ‬‫ﻓﻤﺎ ﺯَﺍﻝ ﺍﻟﻨﱠ ْﺘ ُﻦ َﻳ ﹾﻜﺜﹸﻒُ ﻭﻳﺰﺩﺍ ُﺩ ﺣﱴ َﺧ ﹶﻠ َﻊ ُﺧﻔﱠ ُﻪ ﻭﻧ َﺰ َﻋﻪُ ِﻣ ْﻦ ﹺﺭﺟْﻠﻪ ﹶﻓ ﹶﻈ َﻬ َﺮ ﻣﻦ َﻧ ْﺘ ﹺﻦ ِﻟﻔﹶﺎ ﹶﻓِﺘ ِﻪ ﻣﺎ ﻋُ ﹺﺮ َ‬
‫ﲑ ﻟِﻔﺎﻓﺘﻪ ﺃﻭ ﺗﻜﻮ ﹶﻥ ﻟِﻔﺎﻓﺘُﻪ‬ ‫ﻒ ﻣُﻨْﺘِﻦٌ ﻏ ُ‬ ‫ﻗﺎﻝ ‪ :‬ﺍﻧ َﺰﻋُﻮﺍ ﺍﻵ ﹶﻥ ﹶﺃ ْﺧﻔﹶﺎ ﹶﻓ ﹸﻜ ْﻢ ﺑﺄﲨﻌﻜﻢ ﻓﻼ ُﺑﺪﱠ ﻣﻦ ﺃﻻﱠ ﻳﻜﻮ ﹶﻥ ﰲ ﲨﻴﻊ ﺍﻟﻠﱠﻔﺎﺋ ِ‬
‫ﲑ ﻏﹶﺰﻭﹰﺓ ﺗﺮﻛﺖ ﻟﻨﺎ ** ﺛﹶﻨﺎ ًﺀ‬
‫ﺸﺪُﻭﺍ ‪ ) :‬ﻏﺰﺍ ﺍ ْﺑ ُﻦ ﻋُﻤ ﹴ‬
‫ﺠﺪُﻭﺍ ﰲ ﲨﻴﻌﻬﺎ ﻟِﻔﺎﻓ ﹰﺔ ﻣﻨﺘﻨ ﹰﺔ ﻏﲑﻫﺎ ‪َ .‬ﻭﹶﺃﻧْ َ‬
‫ﺃﻧﺘَﻨﻬﺎ ﹶﻓَﻨ َﺰﻋُﻮﺍ ﻓﻠﻢ َﻳ ﹺ‬
‫ﻕ(‬‫ﺏ ﺍﳌﺘﺨﺮﱢ ﹺ‬‫ﻛَﻨ ْﺘ ﹺﻦ ﺍﳉﻮﺭ ﹺ‬
 ‫ﺃﻗﻮﻯ ﺩﺭﺟﺎﺕ ﺍﻟﺘﺸﻤﻢ ﻭﻟﻴﺲ ﺍﻟﺬﻱ ﻳُﺤﻜﹶﻰ ﻣﻦ ﺻِﺪﻕ ﺍﳊﺲﱢ ﰲ ﺍﻟﺸﱠﻢ ﻋﻦ ﺑﻌﺾ ﺍﻟﻨﱠﺎﺱ ﻭﻋﻦ ﺍﻟﻨﱠﻌﺎﻡ ﻭﺍﻟﺴﱢﺒﺎﻉ‬
‫ﻒ ﻋﻠﻴﻬﻤﺎ‬‫ﺏ ﻭﻳﻮﺳ َ‬ ‫ﺏ ﻣﻦ ﺍﳊﺸﺮﺍﺕ ﻣﻦ ﺷﻜﻞ ﻣﺎ ﻧﻄﻖ ﺑﻪ ﺍﻟﻘﺮﺁ ﹸﻥ ﺍﻟﻌﻈﻴ ُﻢ ﻣﻦ ﺷﺄﻥ ﻳﻌﻘﻮ َ‬ ‫ﻭﺍﻟﻔﺄﺭ ﻭﺍﻟﺬﱠﺭّ ﻭﺿﺮﻭ ﹴ‬
‫ﻚ ﻟﻔِﻲ‬
‫ﻒ ﹶﻟ ْﻮ ﹶﻻ ﹶﺃ ﹾﻥ ُﺗ ﹶﻔﻨﱢﺪُﻭ ِﻥ ﻗﹶﺎﻟﻮﺍ ﺗَﺎﻟﻠﹼ ِﻪ ﺇﻧﱠ َ‬
‫ﺢ ﻳُﻮﺳُ َ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﱠﻼﻡ ﺣﲔ ﻳﻘﻮﻝ ﺗﻌﺎﱃ ‪ :‬ﻗﹶﺎ ﹶﻝ ﹶﺃﺑُﻮ ُﻫ ْﻢ ﺇﻧﱢﻲ ﻷ ﹺﺟﺪُ ﺭﹺﻳ َ‬
‫ﺕ‬
‫ﺏ ﺑﻌﺪ ﺃ ﹾﻥ ﻗﺎﻝ ﻳﻮﺳﻒ ‪ :‬ﺍ ﹾﺫ َﻫﺒُﻮﺍ ﹺﺑ ﹶﻘﻤِﻴﺼِﻲ ﻫﺬﹶﺍ ﹶﻓﹶﺄ ﹾﻟﻘﹸﻮُﻩ ﻋَﻠﹶﻰ َﻭ ْﺟ ِﻪ ﹶﺃﺑﹺﻲ َﻳﹾﺄ ِ‬ ‫ﻚ ﺍ ﹾﻟ ﹶﻘ ِﺪ ﹺﱘ ﻭﻛﺎﻥ ﻫﺬﺍ ﻣﻦ ﻳﻌﻘﻮ َ‬ ‫ﺿَﻼِﻟ َ‬
‫ﻒ ﹶﻟ ْﻮ ﹶﻻ ﹶﺃ ﹾﻥ‬
‫ﺢ ﻳُﻮﺳُ َ‬ ‫ﺖ ﺍ ﹾﻟ ِﻌﲑُ ﻗﹶﺎ ﹶﻝ ﹶﺃﺑُﻮ ُﻫ ْﻢ ﺇﻧﱢﻲ َﻷ ﹺﺟﺪُ ﺭﹺﻳ َ‬
‫ﺼﹶﻠ ِ‬
‫ﲔ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ‪َ :‬ﻭﹶﻟﻤﱠﺎ ﹶﻓ َ‬ ‫َﺑﺼِﲑﹰﺍ ﻭَﺃﹾﺗُﻮﻧﹺﻲ ﹺﺑﹶﺄﻫْ ِﻠﻜﹸﻢْ ﹶﺃ ْﺟ َﻤ ِﻌ َ‬
‫ﺸﲑُ ﹶﺃ ﹾﻟﻘﹶﺎ ُﻩ ﻋَﻠﹶﻰ َﻭ ْﺟ ﹺﻬ ِﻪ ﻓﹶﺎ ْﺭَﺗﺪﱠ َﺑﺼِﲑﹰﺍ ‪.‬‬
‫ُﺗ ﹶﻔﻨﱢﺪُﻭ ِﻥ ﰒﱠ ﻗﺎﻝ ‪ :‬ﹶﻓﹶﻠﻤﱠﺎ ﹶﺃ ﹾﻥ ﺟَﺎ َﺀ ﺍ ﹾﻟَﺒ ِ‬
‫ﺡ ﺃﻭﻻﺩِﻫﻢ ﺇﺫﺍ ﺗﺒﺎ َﻋﺪُﻭﺍ ﻋﻦ ﺃﻧﻮﻓﻬﻢ ﻭﻣﺎ ﰲ‬ ‫ﺱ ﻻ ﻳﺸﺘﻤﱡﻮﻥ ﺃﺭﻭﺍ َ‬ ‫ﺕ ﻟﻪ ﺧﺎﺻﺔ ﺇﺫ ﻛﺎﻥ ﺍﻟﻨﱠﺎ ُ‬ ‫ﻭﺇﻧّﻤَﺎ ﻫﺬﺍ ﻋﻼﻣﺔﹲ ﻇﻬ َﺮ ْ‬
‫ﺢ ﺍﺑﻨﻪ ﰲ‬
‫ﻃﺎﻗﺔ ﺍﳊﺼﺎﻥ ﺍﻟﺬﻱ ﳚ ُﺪ ﺭﻳﺢ ﺍﳊِﺠْﺮ ﳑﱠﺎ ﳚﻮ ُﺯ ﺍﻟﻐَﻠﻮﺗﲔ ﻭﺍﻟﺜﱠﻼﺙ ﻓﻜﻴﻒ ﹺﳚﺪُ ﺍﻹﻧﺴﺎ ﹸﻥ ﻭﻫﻮ ﺑﺎﻟﺸﱠﺎﻡ ﺭﻳ َ‬
‫ﺼ ﹶﻞ ﻣﻦ ﺃﺭﺽ ﻣﺼﺮ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ‪ :‬ﹶﺃﹶﻟ ْﻢ ﹶﺃ ﹸﻗ ﹾﻞ ﹶﻟ ﹸﻜ ْﻢ ﺇﻧﱢﻲ ﹶﺃ ْﻋ ﹶﻠﻢُ ِﻣ َﻦ ﺍﻟﻠﹼ ِﻪ ﻣَﺎ ﹶﻻ َﺗ ْﻌﹶﻠﻤُﻮ ﹶﻥ ‪.‬‬
‫ﻗﻤﻴﺼﻪ ﺳﺎ َﻋﹶﺔ ﹶﻓ َ‬
‫ﺑﻌﺾ ﺍﺠﻤﻟﺎﻋﺎﺕ (‬

‫ﺑﻌﺾ ﺍﺠﻤﻟﺎﻋﺎﺕ‬
‫ﲔ ﻋَﺎﻣﹰﺎ ﻻ ﻳﺬﻭﻕ ﹶﺫﻭَﺍﻗﹰﺎ ﻭﺟﺎﻉ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﰲ ﺗﻠﻚ ﺍﳊﹸ ﹾﻄ َﻤ ِﺔ ﺣﱴ ﻛﺎﻥ ﺃﺻﺤﺎﺏ‬
‫ﺴﲑُ ﹶﺃ ْﺭَﺑ ِﻌ َ‬
‫ﻭﻗﺪ ﹶﻏَﺒ َﺮ ﻣﻮﺳﻰ ﻭﻫﻮ َﻳ ِ‬
‫ﳉﻬْﺪ ﻭﻛﺎﻥ ﺍﻟﻨﱯﱡ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫ﻉ ﻭﺍ ﹶ‬ ‫ﺠ َﺮ ﻋﻠﻰ ُﺑﻄﹸﻮﹺﻧ ﹺﻬ ْﻢ ﻣﻦ ﺍﳉﹸﻮ ﹺ‬ ‫ﳊَ‬
‫ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺸﺪﱡﻭﻥ ﺍ ﹶ‬
‫ﺴﻘِﻴﲏ ‪.‬‬
‫ﺖ ِﻋ ْﻨ َﺪ َﺭﺑﱢﻲ ُﻳ ﹾﻄ ِﻌ ُﻤﻨﹺﻲ َﻭَﻳ ْ‬
‫ﺴﺖُ ﻛﹶﺄ َﺣ ِﺪﻛﹸﻢْ ﺇﻧﱢﻲ ﹶﺃﺑﹺﻴ ُ‬
‫ﻭﺳﻠﻢ ﻭﻋﻠﻰ ﺁﻟﻪ ﺍﻟﻄﻴﱢﺒﲔ ﺍﻟﻄﺎﻫﺮﻳﻦ ﻳﻘﻮﻝ ‪ :‬ﺇﻧﱢﻲ ﹶﻟ ْ‬
‫ﻚ ﻣﻦ‬
‫ﺣﺠﺎﺝ ﰲ ﺫﺑﺢ ﺍﳊﻴﻮﺍﻥ ﻭﻗﺘﻠﻪ ﻭﺭﺟَﺎﻝﹲ ِﻣﻤﱠ ْﻦ ﻳﻨﺘﺤﻞ ﺍﻹﺳﻼﻡ ﻳُﻈ ﹺﻬﺮُﻭ ﹶﻥ ﺍﻟﺘﻘ ﱡﺬ َﺭ ﻣﻦ ﺍﻟﺼﱠﻴ ِﺪ َﻭَﻳ َﺮ ْﻭ ﹶﻥ ﺃﻥﱠ ﺫﻟ َ‬
‫ﺏ ﺍﻟﺼﱠﻴ ِﺪ ﹶﻟُﺘ َﺆﺩﱢﻳﻬﻢ ﺍﻟﻀﱠﺮﺍﻭﹸﺓ ﺍﻟﱵ ﺍﻋﺘﺮﻬﺗﻢ‬
‫ﺍﻟﻘﹶﺴﻮﺓ ﻭَﺃﻥﱠ ﺃﺻﺤﺎ َ‬

‫ﺕ ﻫُ ْﺰ ﹰﻻ ﻭﺟُﻮﻋﹰﺎ ﻭﺇﺷﻼﺀ‬ ‫ﺸﻔﹶﺎ ِﻥ ﺣﱴ ﲤﻮ َ‬ ‫ﺐ ﺍﳊﺒﺎﺋﻞ ﻟﻠﻈﱢﺒﺎﺀ ﺍﻟﱵ ﺗﻨﻘﻄﻊ ﻋﻦ ﺍﳋ ْ‬ ‫ﺼ ﹺ‬ ‫ﲑ ﰲ ﺍﻷﻭﻛﺎﺭ َﻭَﻧ ْ‬ ‫ﻕ ﺍﻟﻄﱠ ﹺ‬
‫ِﻣ ْﻦ ﻃﺮُﻭ ﹺ‬
‫ﺴ ِﻠﻢُ ﺃﻫﻠﹶﻬﺎ ﺇﱃ ﺍﻟ ﹶﻘﺴْﻮﺓ ﻭﺇﱃ ﺍﻟﺘﻬﺎ ﻭُﻥ ﺑﺪﻣﺎﺀ ﺍﻟﻨﱠﺎﺱ ‪.‬‬ ‫ﻉ ﻋﻠﻰ ﻬﺑﺎﺋِﻢ ﺍﻟﻮﺣﺶ ًﻭ َﺳﺘُ ْ‬ ‫ﺍﻟﺴﱢﺒﺎ ﹺ‬
‫ﻱ َﻭ َﻣ ْﻦ ﹶﻟ ْﻢ‬
‫ﳉ ْﺪ َ‬
‫ﱯ ﹶﻟ ْﻢ َﻳ ْﺮ َﺣ ﹺﻢ ﺍ ﹶ‬
‫ﱯ َﻭ َﻣ ْﻦ ﹶﻟ ْﻢ ﻳ ْﺮﺣَﻢ ﺍﻟﻈﱠ َ‬
‫ﺐ ﱂ َﻳ ْﺮ َﺣ ﹺﻢ ﺍﻟﻈﱠ َ‬
‫ﻭﺍﻟﺮﱠﺣْﻤﺔﹸ ﺷﻜﻞﹲ ﻭﺍﺣﺪ َﻭ َﻣ ْﻦ ﱂ َﻳ ْﺮ َﺣ ﹺﻢ ﺍ ﹾﻟ ﹶﻜ ﹾﻠ َ‬
‫ﺼﻔﹸﻮُ َﺭ ﹶﻟ ْﻢ َﻳ ْﺮ َﺣ ﹺﻢ ﺍﻟﺼﱠﱯﱠ ﻭﺻِﻐﺎﺭُ ﺍﻷﻣﻮﺭ ﺗﺆﺩﱢﻱ ﺇﱃ ﻛﺒﺎﺭﻫﺎ ‪.‬‬ ‫َﻳ ْﺮ َﺣ ﹺﻢ ﺍ ﹾﻟﻌُ ْ‬
‫ﺱ ﻣﻦ‬ ‫ﺏ ِﻣ ْﻦ ﻧَﺎ ﹴ‬ ‫ﺲ ﻳﻨﺒﻐﻲ ﻷﺣ ٍﺪ ﺃﻥ ﻳﺘﻬﺎﻭ ﹶﻥ ﺑﺸﻲ ٍﺀ ﳑﱠﺎ ﻳﺆﺩﻱ ﺇﱃ ﺍﻟ ﹶﻘﺴْﻮﺓ ﻳَﻮﻣﹰﺎ ﻣَﺎ ﻭﺃﻛﹶﺜﺮُ ﻣﺎ ﲰﻌﺖ ﻫﺬﺍ ﺍﻟﺒﺎ َ‬ ‫ﻭﻟﻴ َ‬
‫ﺾ ﻹﺭﺍﻗﺔ ﺍﻟﺪﱢﻣﺎ ِﺀ ﻭَﺍﻟﺰﱡﻫ ِﺪ ﰲ‬ ‫ﺾ ﺍﻟﺬﺑﺎﺋﺢ ﻭَﺍ ﹾﻟُﺒ ْﻐ ﹺ‬
‫ﺍﻟﺼﱡﻮ ِﻓﻴّﺔ ﻭﻣﻦ ﺍﻟﻨﱠﺼَﺎﺭَﻯ ﳌﻀَﺎﻫﺎﺓ ﺍﻟﻨﱠﺼﺎﺭﻯ ﺳﺒﻴ ﹶﻞ ﺍﻟﺰﱠﻧَﺎ ِﺩﻗﹶﺔ ﰲ ﺭﻓ ﹺ‬
‫ﺤﻤَﺎ ِﻥ ‪.‬‬
‫ﺃﻛﻞ ﺍﻟ ﱡﻠ ْ‬
‫ﳊﻴﱠ ِﺔ‬
‫ﺕ ﺍﻷﺭﺑﻊ ﻣﻦ ﺍﻟﺴّﺒﺎﻉ ﻓﺄﻣﺎ ﻗ ْﺘ ﹸﻞ ﺍ ﹶ‬ ‫ﲑ ﻭﺫﻭﺍ ِ‬‫ﻭﻗﺪ ﻛﺎﻥ ﻳﺮ َﺣﻤُﻚ ﺍﻟﻠﹼﻪ ﻋﻠﻰ ﺍﻟﺰﱢﻧﺪﻳﻖ ﺃﻻﱠ ﻳﺄﰐ ﺫﻟﻚ ﰲ ِﺳﺒَﺎﻉ ﺍﻟﻄﱠ ﹺ‬
‫ﲔ ﻷﻥﱠ ﻫﺬﻩ ﺍﻷﻣﻮ َﺭ ﻻ ﲣﻠﻮ ِﻣ ْﻦ ﺃﻥ ﺗﻜﻮ ﹶﻥ ﺷﺮ‪‬ﺍ‬ ‫ﻭﺍﻟﻌﻘﺮﺏ ﻓﻤﺎ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﳍﻢ ﺍ ﹾﻟَﺒﺘﱠ ﹶﺔ ﹶﺃ ﹾﻥ َﻳ ِﻘﻔﹸﻮﺍ ﰲ ﻗﺘﻠﻬﻤﺎ ﹶﻃ ْﺮ ﹶﻓ ﹶﺔ َﻋ ﹴ‬
‫ﺻﺮْﻓﹰﺎ ﺃﻭ ﻳﻜﻮﻥ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﳋﲑ ﻣﻐْﻤﻮﺭﹰﺍ ﲟﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺸﺮﱢ ﻭﺍﻟﺸﱠﺮﱡ ﺷﻴﻄﺎﻥﹲ ﻭﺍﻟﻈﱡﻠﻤﺔ ﻋ ُﺪﻭﱡ ﺍﻟﻨﱡﻮﺭ ﻓﺎﺳِﺘﺤْﻴﺎﺀُ‬
‫ِ‬
‫ﺖ ﻗﺎﺩﺭٌ ﻋﻠﻰ ﺇﻣﺎﺗﺘﻬﺎ ﻻ ﻳﻜﻮ ﹸﻥ ﻣﻦ ﻋﻤﻞ ﺍﻟﻨﱡﻮﺭ ﺑﻞ ﻗﺪ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮ ﹶﻥ ﺭﲪﺔ ﺍﻟﻨﱡﻮ ﹺﺭ ﳉﻤﻴ ﹺﻊ ﺍﳋﻼِﺋ ﹺﻖ‬ ‫ﺍﻟﻈﻠﻤﺔ ﻭﺃﻧ َ‬
‫ﻭﺍﻟﻨﱠﺎﺱ ﺇﱃ ﺍﺳﺘﻨﻘﺎﺫﳘﺎ ﻣﻦ ﺷُﺮﻭﺭ‬
 ‫ﻭﻛﻤﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ َﺣﺴَﻨﹰﺎ ﰲ ﺍﻟﻌﻘﹾﻞ ﺍﺳﺘﺤﻴﺎ ُﺀ ﺍﻟﻨﱡﻮﺭ ﻭﺍﻟﻌ َﻤ ﹸﻞ ﰲ ﲣﻠﻴﺼﻪ ﻭﺍﻟﺪﱠ ﹾﻓ ُﻊ ﻋﻨﻪ ﻓﻜﺬﻟﻚ ﻳﻨﺒﻐﻲ ﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ‬
‫ﲔ ﺃﻣﺮﻫﺎ ﺣﺴﻨﹰﺎ ‪.‬‬ ‫ﻗ ْﺘ ﹸﻞ ﺍﻟ ﱡﻈﻠﹾﻤﺔ ﻭﺇﻣﺎﺗﺘُﻬﺎ ﻭَﺍﻟ َﻌ ْﻮ ﹸﻥ ﻋﻠﻰ ﺇﻫﻼﻛﻬﺎ ﻭﺗﻮﻫ ﹺ‬
‫ﻭﺍﻟﺒﻬﻴﻤﺔ ﺍﻟﱵ َﻳ َﺮ ْﻭ ﹶﻥ ﺃﻥ ﻳﺪﻓﻌُﻮﺍ ﻋﻨﻬﺎ ﺃﻳﻀﹰﺎ ﳑﺰُﻭﺟﺔ ﺇﻻﱠ ﺃﻥﱠ َﺷﺮّ ﻫَﺎ ﺃﻗ ﱡﻞ ﻓﻬﻢ ﺇﺫﺍ ﺍﺳَﺘ ْﺒﹶﻘ ﻮْﻫﺎ ﻓﻘﺪ ﺍﺳﺘ ْﺒﻘﹶﻮﺍ ﺍﻟﺸﱡﺮﻭ َﺭ‬
‫ﺍﳌﺨﺎﻟﻄﹶﺔ ﳍﺎ ‪.‬‬
‫ﻓﺈ ﹾﻥ ﺯَﻋﻤﻮﺍ ﺃﻥﱠ ﺫﻟﻚ ﺇﻧﱠﻤﺎ ﺟﺎﺯ ﳍﻢ ﻷﻥﱠ ﺍﻷﻏﻠﺐ ﻋﻠﻰ ﻃِﺒﺎﻋﻬﺎ ﺍﻟﻨﱡﻮﺭ ﻓﻠﹾﻴﻐﺘﻔﺮﻭﺍ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿ ﹺﻊ ﺇﺩﺧﺎ ﹶﻝ ﺍﻷﺫﻯ‬
‫ﻋﻠﻰ ﻗﻠﻴﻞ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺃﺟﺰﺍﺀ ﺍﻟﺸﱠﺮﱢ ﻛﻤﺎ ﺍﻏﺘﻔﺮﻭﺍ ﻣﺎ ﰲ ﺇﺩﺧﺎﻝ ﺍﻟﺮﻭﺡ ﻭﺍﻟﺴﱡﺮﻭﺭ ﻋﻠﻰ ﻣﺎ (‬
‫ﰲ ﺍﻟﺒﻬﻴﻤﺔ ﻣﻦ ﺃﺟﺰﺍﺀ ﺍﻟ ﱡﻈﻠﹾﻤﺔ ﻟﺪﻓﻌﻬﻢ ﻋﻦ ﺍﻟﺒﻬﻴﻤﺔ ﺇ ﹾﺫ ﻛﺎﻥ ﺃﻛﺜﺮ ﺃﺟﺰﺍﺋﻬﺎ ﻣﻦ ﺍﻟﻨﱡﻮﺭ ‪.‬‬
‫ﺕ ﻣﺎ ﺫﻛﺮﺕ ﻷﻧﱠﻬﻢ ﻗﺎﻟﻮﺍ ‪ :‬ﺍﻟﺪﱠﻟﻴ ﹸﻞ ﻋﻠﻰ ﺃﻥﱠ ﺍﻟﺬﻱ ﺃﻧﺘﻢ ﻓﻴﻪ ِﻣ ْﻦ ﺃﻛﻞ ﺍﳊﻴﻮﺍﻥ ﻛﻞﱠ ﻳﻮ ﹴﻡ ﻣﻦ ﺍﻟﺬﺑﺎﺋِﺢ‬ ‫ﻭﹺﺇﻧﱠﻤﺎ ﺫﻛﺮ ُ‬
‫ﺤﻤَﺎﻥ‬
‫ﻂ ﺫﺑّﺎﺣﻲ ﺍﳊﻴﻮﺍﻥ ﻭﻻ ﹶﻗﺘﱠﺎﱄ ﺍﻹﻧﺴﺎﻥ ﻭﻻ ﺍﻟﺬﻳﻦ ﻻ ﻳﻘﹾﺘﺎﺗﻮﻥ ﹺﺇﻻﱠ ﺍﻟﻠﹼ ْ‬ ‫ﻣﻜﺮﻭﻩٌ ِﻋ ْﻨ َﺪ ﺍﻟﻠﹼ ِﻪ ﹶﺃﻧﱠ ﹸﻜ ْﻢ ﹶﻟ ْﻢ َﺗ َﺮ ﻭْﺍ ﻗ ﱡ‬
‫ﻳﻔﻠﺤﻮﻥ ﺃﺑﺪﹰﺍ ﻭﻳﺴﺘﻐﻨﻮﻥ ﻛﻨﺤﻮ ﺻﻴﱠﺎﺩِﻱ ﺍﻟﺴّﻤﻚ ﻭﺻﻴﱠﺎﺩﻱ ﺍﻟﻮﺣْﺶ ﻭﺃﺻﻨﺎﻑ ﺍﳉﺰﱠﺍﺭﹺﻳﻦ ﻭﺍﻟ ﹶﻘﺼﱠﺎﺑﲔ ﻭﺍﻟﺸﱠﻮّﺍﺋﲔ‬
‫ﻭﺍﻟﻄﻬﱠﺎﺋﲔ‬

‫ﺴ ﹴﺮ ﻭﻻ ﺗﺮﺍ ُﻩ ﺃﺑﺪﹰﺍ ﺇﻻ ﻓﻘﲑﹰﺍ‬

‫ﻭﺍﻟﻔﻬﱠﺎﺩِﻳﻦ ﻭﺍﻟﺒﻴَﺎﺯﹺﺭﺓ ﻭﺍﻟﺼﱠﻘﱠﺎﺭﹺﻳ َﻦ ﻭﺍﻟﻜﻼﺑﲔ ﻻ ﺗﺮﻯ ﹶﺃﺣَﺪﹰﺍ ﻣﻨﻬﻢ ﺻﺎﺭ ﺇﱃ ﻏِﻨًﻰ َﻭﻳُ ْ‬
‫ﻣُﺤَﺎﺭَﻓﹰﺎ ﻭﻋﻠﻰ ﺣﺎ ﹴﻝ ﻣﺸﺒ َﻬ ٍﺔ ﲝﺎﻟﻪ ﺍﻷﻭﱃ ‪.‬‬
‫ﺏ ﻭﺇﻥ ﺃﺻﺎﺑﻮﺍ‬ ‫ﺏ ﺍﻻﺳﺘﺨﺮﺍﺝ ﻭﺍﻟﻌﺬﹶﺍ ﹺ‬ ‫ﻕ ﺑﲔ ﻳَﺪَﻱ ﺍﳌﹸﻠﻮ ِﻙ ﻭﻛﺬﻟﻚ ﺃﺻﺤﺎ ُ‬ ‫ﻭﻛﺬﻟﻚ ﺍﳉﻼﺩﻭﻥ ﻭﻣﻦ ﻳﻀ ﹺﺮﺏُ ﺍﻷﻋﻨﺎ َ‬
‫ﺝ ﻧَﺎﺩِﺭﹰﺍ ﺧﺎﺭﺟﻴّﹰﺎ ﻭﻧﺎﻝ ﻣﻨﻬﻢ ﺛﹶﺮﻭﹰﺓ‬
‫ﺍﻹﺻﺎﺑﺎﺕ ﻭﲨﻴﻊ ﺃﻫﻞ ﻫﺬﻩ ﺍﻷﺻﻨﺎﻑ ‪َ .‬ﻧ َﻌ ْﻢ ﻭَﺣَﺘﱠﻰ ﺗﺮﻯ ﺑﻌﻀَﻬﻢ ﻭﺇﻥ َﺧ َﺮ َ‬
‫ﺴﻪُ ﲟﻴَﺘ ٍﺔ ﻋﺎﺟﻠﺔ ﻋﻨ َﺪ ﺳﺮﻭﺭﹺﻩ ﺑﺎﻟﺜﱠﺮﻭﺓ ﺃﻭ ﻳﺒﻌﺚ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﺍﶈﻖ ﻓﻼ‬‫ﺐ َﻧ ﹾﻔ َ‬
‫ﺼ َ‬ ‫َﻭﺟَﺎﻫﹰﺎ ﻭﺳُﻠﻄﺎﻧﹰﺎ ﻓﺈﻣﱠﺎ ﺃﻥ ﻳ ﹾﻘَﺘ ﹶﻞ ﻭﺇﻣّﺎ ﻳُﻐَْﺘ َ‬
‫ﻳَﻨْﻤُﻮ ﻟﻪ ﺷﻲﺀ ﻭﺇﻣﺎ ﺃﻻﱠ ﳚﻌﻞ ِﻣ ْﻦ ﻧﺴﻠﻬﻢ َﻋﻘِﺒﹰﺎ ﻣﺬﻛﻮﺭﹰﺍ ﻭﻻ ِﺫﻛﹾﺮﹰﺍ ﻧﺒﻴﻬﹰﺎ َﻭ ﹸﺫﺭﱢﻳﱠ ﹰﺔ ﻃﹶﻴﺒﹰﺔ ﻣﺜﻞ ﺍﳊﺠّﺎﺝ ﺑﻦ ﻳﻮﺳﻒ ﻭﺃﰊ‬
‫ﻣﺴﻠﻢ ﻭﻳﺰﻳﺪ ﺑﻦ ﺃﰊ‬

‫ﻣﺴﻠﻢ ﻭﻣﺜﻞ ﺃﰊ ﺍﻟﻮﻋﺪ ﻭﻣﺜﻞ ﺭﺟَﺎ ﹴﻝ ﺫﻛﺮﻭﻫﻢ ﻻ ﳓﺐﱡ ﺃﻥ ﻧﺴﻤﻴﻬﻢ ‪.‬‬

‫ﺢ ﺍﻟﻠﹼﻪ ﺃﻣﺮَﻫﻢ ﻭﺃ ْﺧ َﻤ ﹶﻞ ﺃﻭﻻﺩَﻫﻢ‬
‫ﻗﺎﻝ ‪ :‬ﻓﺈﻥﱠ ﻫﺆﻻ ِﺀ ﻣﻊ ﻛﺜﺮﺓ ﺍﻟﻄﱠﺮُﻭ ﹶﻗِﺔ ﻭ ﹸﻇﻬُﻮ ﹺﺭ ﺍﻟﻘﺪْﺭﺓ ﻭﻣﻊ ﻛﺜﺮﺓ ﺍﻹﻧﺴﺎﻝ ﻗﺪ ﹶﻗَﺒ َ‬
‫ﺐ ﺃﻭ َﺑ ْﻴ َﻦ َﻣ ْﻦ ﻫُ َﻮ ﰲ ﻣﻌﲎ ﻣَﻦ ﱂ ﻳُﻌﻘﺐ ‪.‬‬
‫ﻓﻬﻢ ﺑﲔ َﻣ ْﻦ ﱂ ﻳُﻌ ِﻘ ْ‬
‫ﺏ‬
‫ﺱ ﺃﻳﱠﺎ َﻡ ﺍﳊﹸﻜﻢ ﲟﺎ ﰲ ﺍﻟﺘﱠ ﻮْﺭﺍﺓ ﺃﻳﱠﺎ َﻡ ﻣﻮﺳﻰ َﻭﺩَﺍﻭ َﺩ ﻭﳘﺎ ﺻﺎﺣﺒﺎ ُﺣﺮﻭ ﹴ‬ ‫ﻓﻘﻠﺖ ﻟﻠﻨّﺼَﺎﺭَﻯ ﺑﺪﻳّﹰﺎ ‪ :‬ﻛﻴﻒ ﻛﺎﻥ ﺍﻟﻨّﺎ ُ‬
‫ﺴﻨَﺎ‬
‫ﺢ ‪َ .‬ﻭﹶﻟ ْ‬
‫ﺢ ﻧﻌﻢ ﺣﱴ ﻛﺎﻥ ﺍﻟﻘﹸﺮﺑﺎﻥ ﻛﹸﻠﻪ ﺃﻭ ﻋَﺎﻣﱠُﺘ ُﻪ ﺣﻴﻮﺍﻧﹰﺎ ﻣﺬﺑﻮﺣﹰﺎ ﻟﺬﻟﻚ َﺳﻤﱠﻴﺘﻢ ﺑﻴﺖ ﺍ ﹶﳌﺬﹾﺑ ﹺ‬ ‫َﻭ ﹶﻗ ْﺘ ﹴﻞ َﻭ ِﺳﺒَﺎ ٍﺀ ﻭﺫﺑﺎﺋ َ‬
‫ﻧﺴﺄﻟﻜﻢ ﻋﻦ ِﺳﲑَﺓ ﺍﻟﻨﱠﺼﺎﺭَﻯ ﺍﻟﻴﻮ َﻡ ﻭﻟ ِﻜﻨﱠﺎ ﻧﺴﺄﹸﻟ ﹸﻜ ْﻢ َﻋ ْﻦ ﺩﻳ ﹺﻦ ﻣُﻮﺳﻰ َﻭﺣُ ﹾﻜ ﹺﻢ ﺍﻟﺘﱠ ﻮْﺭﺍِﺓ َﻭﺣُ ﹾﻜ ﹺﻢ ﺻﺎﺣﺐ ﺍﻟﺰﱠﺑﻮﺭ ﻭﻣﺎ‬
‫ﲑ ﻣﻦ ﺣﺎﻻﺗﻜﻢ‬ ‫ﺯﺍﻟﻮﺍ ﻋﻨﺪﻛﻢ ﺇﱃ ﺃﻥ ﺃﻧﻜﺮﻭﺍ ُﺭﺑُﻮﹺﺑﻴّ ﹶﺔ ﺍﳌﺴﻴﺢ ﻋﻠﻰ ﺃﻛﹶﺜ َﺮ ﻣﻦ ﺣﺎﻟﻨﺎ ﺍﻟﻴﻮ َﻡ ﰲ ﺍﻟﺬﺑَﺎﺋﺢ ﻭﺃﻧﺘﻢ ﰲ ﻛﺜ ﹴ‬
‫ﺹ ﻭﻫﻲ‬
‫ﻚ ﺇﻻ ﻓﻴﻬﺎ ﻃﻠﺒﹰﺎ ﻟﻺﻣﻜﺎ ِﻥ ﻭﺍﻻ ْﺳِﺘ ْﺮﺧَﺎ ﹺ‬
‫ﻚ ﺣﱴ ﻧﺘﻮﺧﱠﻰ ﺃﻳّﺎﻣﹰﺎ ﺑﺄﻋﻴﺎﻬﻧﺎ ﻓﻼ ﻧﺸﺘﺮﹺﻱ ﺍﻟﺴﱠ َﻤ َ‬ ‫ُﺗ ْﻐﻠﹸﻮ ﹶﻥ ﻋﻠﻴﻨﺎ ﺍﻟﺴﱠ َﻤ َ‬
‫ﺖ ﻭﻳﻮ ُﻡ ﺍﻟﺜﱡﻼﺛﺎﺀ ﻷﻥﱠ ﺷﺮﺍﺀﻛﻢ ﰲ ﺫﻟﻚ‬ ‫ﺲ ﻭﻳﻮﻡ ﺍﻟﺴّْﺒ ِ‬‫ﻳﻮ ُﻡ ﺍﳋﹶﻤﻴ ﹺ‬

‫ﺍﻟﻴﻮ ﹺﻡ َﻳ ِﻘ ﱡﻞ ﻋﻠﻰ ﺃﻧﱠﻜﻢ ُﺗ ﹾﻜِﺜﺮُﻭ ﹶﻥ ِﻣ َﻦ ﺍﻟﺬﱠﺑﺎﺋِﺢ ﰲ ﺃﻳﱠﺎﻡ ﺍﻟ ِﻔﺼْﺢ ﻭﻫ ﹾﻞ َﺗ َﺪﻋُﻮ ﹶﻥ ﺃ ﹾﻛ ﹶﻞ ﺍﳊﻴﻮﺍ ِﻥ ﺇﻻﹼ ﺃﻳّﺎﻣﹰﺎ ﻣﻌﺪﻭﺩﹰﺓ‬
‫ﺕ َﻣﻌْﻠﻮﻣ ﹰﺔ ‪.‬‬
‫ﻭﺳﺎﻋﺎ ٍ‬
 ‫ﻑ ﺍﻟﺼّﻴﱠﺎﺩﻳﻦ ﻣﻦ ﺟﻬﺔ (‬ ‫ﳊﺮْﻓ ﹸﺔ ﻭﺍﶈﻦ ﺇﻧﱠﻤﺎ ﻟ ﹺﺰﻣَﺎ ﺍﻟﻘﺼﱠﺎﺑﲔ ﻭﺍﳉﺰﱠﺍﺭﹺﻳﻦ ﻭﺍﻟﺸﱠﻮﱠﺍﺋﲔ ﻭﺃﹶﺻﻨﺎ َ‬ ‫ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺍ ِ‬
‫ﻚ ﺧَﺎﺻّ ﹰﺔ ﻷﻧﱠﻜﻢ ﺁ ﹶﻛﻞﹸ ﺍﳋ ﹾﻠ ﹺﻖ ﻟﻪ ﻭﺃﻧﺘﻢ ﺃﻳﻀﹰﺎ ُﺷ َﺮﻛﹶﺎ ُﺀ ﺍﻟﻘﺼﱠﺎﺑﲔ ﰲ ﻋﺎﻣﱠﺔ‬
‫ﺍﻟﻌﻘﻮﺑﺔ ﻓﺄﻧﺘ ْﻢ ﺷﺮﻛﺎ ُﺀ ﺻﻴﱠﺎﺩِﻱ ﺍﻟﺴﱠ َﻤ ِ‬
‫ﺍﻟﺪّ ْﻫ ﹺﺮ ﻓﻼ ﺃﻧﺘﻢ َﺗﺪِﻳﻨُﻮ ﹶﻥ ﻟﻺﺳﻼﻡ ﻓﺘﻌﺮﻓﻮﺍ ﻣﺎ ﻋﻠﻴﻜﻢ ﻭﻟﻜﻢ ﻭﻓﺼْﻞ ﻣﺎ ﺑﲔ ﺍﻟﺮّﲪ ِﺔ ﻭﺍﻟﻘﹶﺴﻮﺓ ﻭﻣﺎ ﺍﻟﺮﱠﲪﺔ ﻭﰲ ﺃﻱﱢ‬
‫ﺾ ﺇﺣﻴﺎﺀٌ ﻟﻠﺠﻤﻴﻊ ﻭَﺃﻥﹼ ﺇﺻﻼﺡ ﺍﻟﻨﱠﺎﺱ ﰲ ﺇﻗﺎﻣ ِﺔ‬ ‫ﲪﹰﺔ ﻓﻘﺪ ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺃﻥﹼ ﹶﻗْﺘ ﹶﻞ ﺍ ﹾﻟَﺒ ْﻌ ﹺ‬ ‫ﻣﻮﺿ ﹴﻊِ ﻳﻜﻮ ﹸﻥ ﺫﻟﻚ ﺍﻟﻘﺘ ﹸﻞ ﺭ َ‬
‫ﺹ ﺣَﻴَﺎﺓﹲ ‪ .‬ﻭَﺍ ﹾﻟ ﹶﻘ َﻮﺩُ ﺣَﻴَﺎﺓﹲ ﻭﻫﺬﺍ ﺷﻲﺀٌ َﺗ ْﻌ َﻤﻞﹸ ﺑﻪ ﺍﻷﻣ ُﻢ ﻛﻠﻬﺎ ﹶﻏ ْﻴ َﺮ ﺍﻟﺰﱠﻧَﺎ ِﺩ ﹶﻗ ِﺔ‬ ‫ﺟﺰﺍ ِﺀ ﺍﳊﺴﻨﺔ ﻭﺍﻟﺴﻴﺌﺔ َﻭﹶﻟﻜﹸ ْﻢ ﰲ ﺍ ﹾﻟ ِﻘﺼَﺎ ﹺ‬
‫ﺏ ﻭﻣﻨﺎﻓﻖ ﻓﻼ ﺃﻧﺘﻢ َﺯﻧَﺎ ِﺩ ﹶﻗ ﹲﺔ ﻭﻻ‬ ‫ﻂ ﺃﹸﻣﱠ ﹰﺔ ﻭﻻ ﻛﺎﻥ ﳍﺎ ﻣُﻠﹾ ﻚٌ َﻭ َﻣ ْﻤ ﹶﻠ ﹶﻜﹲﺔ َﻭﹶﻟ ْﻢ ﺗ َﺰ ﹾﻝ َﺑ ْﻴ َﻦ َﻣ ﹾﻘﺘُﻮ ﹴﻝ ﻭﻫﺎﺭ ﹴ‬ ‫ﻭَﺍﻟﺰﱠﻧَﺎ ِﺩ ﹶﻗ ﹸﺔ ﹶﻟ ْﻢ َﺗ ﹸﻜ ْﻦ ﹶﻗ ﱡ‬
‫ﻳﻨﻜﺮ ﳌﻦ ﻛﺎﻥ ﺫﻟﻚ َﻣﺬﹾ َﻫَﺒﻪُ ﺃﻥ ﻳﻘﻮﻝ ﻫﺬﺍ ﺍﻟﹶﻘ ْﻮ ﹶﻝ ‪.‬‬
‫ﻓﺄﻧﺘﻢ ﻻ ﺩ ْﻫ ﹺﺮﻳﱠﺔ ﻭﻻ َﺯﻧَﺎ ِﺩ ﹶﻗ ﹶﺔ ﻭﻻ ﻣُﺴﻠﻤﻮﻥ ﻭﻻ ﺃﻧﺘﻢ ﺭَﺍﺿُﻮ ﹶﻥ ﹺﺑﺤُ ﹾﻜ ﹺﻢ ﺍﻟﻠﹼ ِﻪ ﺃﻳّﺎ َﻡ ﺍﻟﺘّﻮﺭﺍﺓ ‪.‬‬
‫ﻓﺈﻥ ﻛﺎ ﹶﻥ ﻫﺬﺍ ﺍﳊ ﹾﻜ ُﻢ ﻗﺪ ﺃﻣ َﺮ ﺍﻟﻠﹼﻪ ﺑﻪ ﻭﻫﻮ ﻋَﺪْﻝﹲ ﻓﻠﻴﺲ ﺑﲔ ﺍﻟﺰﱠﻣَﺎَﻧ ْﻴ ﹺﻦ ﻓﺮﻕ ‪.‬‬

‫ﻚ ﻻ ﻳﺄﹶﻟﻢُ ﺍ ﹾﻟ ﹶﻘ ْﺘ ﹶﻞ ﺃﻡ ﻷﻥﱠ‬ ‫ﻼ ﺫﹶﺭﻳﻌﹰﺎ ﻭﺗﺘﻘﺬﺭﻭﻥ ﻣﻦ ﺍﻟﻠﱡﺤﻤﺎ ﹶﻥ ﺃﻓِﻸﻥﱠ ﺍﻟﺴّﻤ َ‬‫َﻭَﺑ ْﻌﺪُ ﻓﹶﺈﻧﱠﺎ ﻧَﺠﺪُﻛﻢ َﺗ ﹾﺄﻛﹸﻠﻮ ﹶﻥ ﺍﻟﺴﱠﻤﻚ ﺃ ﹾﻛ ﹰ‬
‫ﺤﺲّ ﻓﻜﻴﻒ ﺻﺎﺭ ﺃ ﹾﻛ ﹸﻞ‬ ‫ﺤﺲﱠ ﻗﹶﺘﻠﻪُ ﻓﺎﳉﻤﻴﻊ ﺣﻴﻮﺍﻥﹲ ﻭﻛ ﱡﻞ ﻣﻘﺘﻮﻝ ﻳﺄﹶﻟﻢُ ﻭﻛ ﱞﻞ ُﻳ ِ‬ ‫ﻼ ِﺳﻜﱢﲔ ﱂ ُﻳ ِ‬ ‫ﻚ ﹶﻟﻤﱠﺎ ﻗﺘﻠُﺘ ُﻤﻮﻩ ﺑ ﹶ‬ ‫ﺍﻟﺴﱠﻤ َ‬
‫ﻚ‬
‫ﺲ ﺑﻘﹶﺴﻮﺓ ﻭﻛﻴﻒ ﺻﺎﺭ ﺫﺑْﺢ ﺍﻟﺒﻬﺎﺋ ﹺﻢ ﻗﺴﻮﺓ ﻭﻻ ﺗَﻜﻮﻥ ﺗﻔ ﹺﺮ ﹶﻗﺔﹸ ﻣﺎ ﺑﲔ ﺍﻟﺴﱠ َﻤ ِ‬ ‫ﻚ ﹶﻟْﻴ َ‬
‫ﺴ َﻮ ﹰﺓ َﻭﹶﺃ ﹾﻛﻞﹸ ﺍﻟﺴﱠ َﻤ ِ‬
‫ﺤ ﹺﻢ ﹶﻗ ْ‬
‫ﺍﻟﻠﱠ ْ‬
‫ﻚ ﺑﺎﻟﺴﱠﻨَﺎﻧﲑ ﺍﳌ ﹶﺬﺭّﺑﺔ ﺍﳌﻌﻘﹼﻔﺔ ﻟﻴﺲ ﳍﺎ‬
‫ﻭﺍﳌﺎ ِﺀ َﺣﺘﱠﻰ ﺗَﻤﻮﺕ ﻗﺴﻮﺓ ﻭﻛﻴﻒ ﺻﺎﺭ ﺫﺑﺢ ﺍﻟﺸﱠﺎِﺓ ﻗﹶﺴ َﻮ ﹰﺓ ﻭﺻﻴ ُﺪ ﺍﻟﺴﻤ ِ‬
‫ﺾ ﻋﻠﻰ ﳎﺎﻣﻊ ﺃﺭﻭﺍﺣِﻬﺎ‬ ‫ﺐ ﰲ ﺃﺟﻮﺍﻓﻬﺎ ﻭَﺗ ﹾﻘﹺﺒ ْ‬ ‫ﺸ ْ‬
‫ﺷﻌﺎﺋِﺮ ﲣﺎﻟﻒ ﺍﻟﻌﻘﺎﻑ ﺍﳌﻨﺼﻮﺹ ﰲ ﺟﻬﺎﻬﺗﺎ ﻭﻛﻴﻒ ﻭﻫﻲ ﻭﺇ ﹾﻥ ﱂ ﺗﻨ َ‬
‫ﱂ ﺗﻘ ِﺪ ْﺭ ﻋﻠﻰ ﺃ ْﺧﺬِﻫﺎ ‪.‬‬
‫ﺐ ﺍﳊﺒﺎﺋﻞ‬
‫ﺼ ُ‬‫ﺿﺮْﺏ ﺍﻟﻨﺒﺎﺋﻞ ﺃﻡ ﻛﻴﻒ ﺻﺎﺭ ﹶﻃﻌْﻦ ﺍﻟﻌَﲑ ﺑﺎﻟﺮﱡﻣﺢ ﻭﻧ ْ‬ ‫ﻭﻛﻴﻒ ﺻﺎﺭ َﻭﺝْﺀ ﺍﻟﻠﱠﺒﱠﺔ ﻣﻦ ﺍﳉﺰﻭﺭ ﺃﻗﺴﻰ ﻣﻦ َ‬
‫ﺏ ﻋﻠﻴﻬﺎ ﺃ َﺷﺪﱠ ِﻣ ْﻦ ﻭﻗﻊ ﺍﻟﻨﱠﺒﺎﺋﻞ ﰲ ﹶﻇ ْﻬ ﹺﺮ ﺍﻟﺴّﻤَﻚ ‪.‬‬
‫ﻟﻠﻈﱢﺒﺎﺀ ﻭﺇﺭﺳﺎ ﹸﻝ ﺍﻟﻜﻼ ﹺ‬

‫ﻭﻷﻧﱠ ﹸﻜ ْﻢ ﺗ ﹾﻜﺜِﺮﻭ ﹶﻥ ﻗﹶﻮﹶﻟ ﹸﻜ ْﻢ ‪ :‬ﻻ ﻧﺄﻛﻞ ﺷﻴﺌﹰﺎ ﻓﻴﻪ ﺩﻡٌ ﺃﻳّﺎ َﻡ ﺻﻮﻣِﻨﺎ ﻓﻠﻠﺴﱠﻤﻚ ﺩﻡٌ ﻭﻻ ﺑﺪﱠ ﳉﻤﻴﻊ ﺍﳊﻴﻮﺍﻥ ﻣﻦ ﺩ ﹴﻡ ﺃﻭ‬
‫ﺷﻲ ٍﺀ ﻳُﺸﺎ ِﻛﻞﹸ ﺍﻟﺪﱠﻡ ﻓﻤﺎ ﻭ ْﺟ ُﻪ ﺍﻋﺘﻼﻟِﻜﻢ ﺑﺎﻟﺪﱠﻡ ﺃ َﻷﻥﱠ ﻛﻞﱠ ﺷﻲ ٍﺀ ﻓﻴﻪ ﺩﻡٌ ﻓﻬﻮ ﺃﺷﺪﱡ ﺃﳌﹰﺎ ﻓﻜﻴﻒ ﻧﻌﻠﻢ ﺫﻟﻚ ﻭﻣﺎ ﺍﻟﺪﱠﻟﻴ ﹸﻞ‬
‫ﻋﻠﻴﻪ ‪.‬‬
‫ﲪِﺔ ﻭﺍﻟ ﹶﻘﺴْﻮﺓ ﻓﻬﺬﺍ ﺑﺎﺏ ﺁﺧﺮ ﺇﻻﱠ‬ ‫ﺱ ﻭﺍﻟﺮﱠ َ‬‫ﺼﻠﹶﺤﺔ ﻻ ﰲ ﺑﺎﺏ ﺍﻟﻘِﻴﺎ ﹺ‬ ‫ﻓﺈﻥ ﺯﻋﻤﺘﻢ ﺃﻥﱠ ﺫﻟﻚ ﺩﺍﺧﻞﹲ ﰲ ﺑﺎﺏ ﺍﻟﺘﻌﺒﱡ ِﺪ ﻭﺍﳌ ْ‬
‫ﻒ ﺍﻟﺒﺪﻥ ﻓﺈ ﹾﻥ ﻛﺎﻥ‬
‫ﺿ ْﻌ َ‬‫ﺕ ﺍﻟﺪﱢﻣﺎﺀ ﺃﻗﻮﻯ ﻟﻸﺑﺪﺍﻥ ﻭﺁ َﺷﺮُ ﻟﻠﻨﱡﻔﻮﺱ ﻓﺄﺭﺩﰎ ﺑﺬﻟﻚ ﻗﻠﱠﺔ ﺍﻷ َﺷ ﹺﺮ ﻭ َ‬ ‫ﺃ ﹾﻥ َﺗﺪﱠﻋُﻮﺍ ﺃﻥﱠ ﺫﹶﻭﺍ ِ‬
‫ﻚ ﻣﻦ ﺍﻟﺒﺤﺮﻳﲔ ‪.‬‬ ‫ﺫﻟﻚ ﻛﺬﻟﻚ ﻓﻘﺪ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﻫﺬﺍ ﺍﳌﻌﲎ ﻣُﺴﺘﺒﻴﻨﹰﺎ ﰲ ﺁﻛﻠﻲ ﺍﻟﺴﱠ َﻤ ِ‬
‫ﺖ ﺻِﻨﺎ َﻋﺘُﻪ ﻭ َﺩﻕّ َﺧ ﹶﻄﺮُ (‬‫ﳊ ْﺮﻓﹶﺔ ﳍﺆﻻﺀ ﺍﻷﺻْﻨﺎﻑ ﻓﺈﻥﱠ ﻛﻞﱠ َﻣ ْﻦ ﻧﺰﹶﻟ ْ‬ ‫ﻭﺃﻣّﺎ ﻣﺎ ﺫﻛﹶﺮْﺗُﻢ ِﻣ ْﻦ ﻣُﻼﺯَﻣ ِﺔ ﺍ ِ‬
‫ﻂ َﺑ ﹶﻠ ﹶﻎ‬
‫ﺐ ﻛﹸﻠﱢﻪ ﻭﺃ ﹾﻃَﻴﺒُﻪُ ِﻋ ْﻨ َﺪ َﺟﻤِﻴ ﹺﻊ ﺍﻟﻨّﺎﺱ َﺳ ﹾﻘﻲُ ﺍﳌﺎﺀ ﺇﻣﱠﺎ ﻋﻠﻰ ﺍﻟﻈﱠﻬﺮ ﻭﺇﻣﱠﺎ ﻋﻠﻰ ﺩَﺍﺑﱠﺔ ﻭﱂ ﺃ َﺭ َﺳﻘﱠﺎ ًﺀ ﹶﻗ ﱡ‬
‫ﺴ ﹺ‬ ‫ﻭﺃﺣ ﱡﻞ ﺍﻟ ﹶﻜ ْ‬
‫ﺕ‪.‬‬‫ﺕ ﻭﺍﻟﺼﱢﻨﺎﻋﺎ ِ‬ ‫ﺻﻐُ َﺮ ﻣﻦ ﺍﻟﺘﱢﺠﺎﺭﺍ ِ‬
‫ﺙ ﻭﻛﺬﻟﻚ ﻣﺎ َ‬ ‫ﳊﺮﱠﺍ ﹸ‬
‫ﺏ ﺍﻟﻠﹼﹺﺒ ﹺﻦ ﻭﺍﻟﻄﱠﻴّﺎ ﹸﻥ ﻭﺍ ﹶ‬
‫ﺿﺮﱠﺍ ُ‬
‫ﺣﺎ ﹶﻝ ﺍﻟﻴَﺴﺎ ﹺﺭ ﻭﺍﻟﺜﹼﺮﻭﺓ ﻭﻛﺬﻟﻚ َ‬
‫ﺏ ﺍﻟ َﻮ ْﺷ ﹺﻲ ﻭﺍﻷﳕﺎﻁ‬ ‫ﺏ ﺍﳉﹶﻮﻫ ﹺﺮ ﻭﻋﻨ َﺪ ﺃﺻﺤﺎ ﹺ‬ ‫ﺻﺤَﺎ ﹺ‬
‫ﺃﻻ ﺗﺮﻭﻥ ﺃﻥﱠ ﺍﻷﻣْﻮﺍ ﹶﻝ ﻛﺜﲑﹰﺍ ﻣﺎ ﺗﻜﻮ ﹸﻥ ﻋﻨﺪ ﺍﻟﻜﹸﺘﱠﺎﺏ ﻭﻋﻨ َﺪ ﺃ ْ‬
‫ﻭﻋﻨﺪ ﺍﻟﺼّﻴﺎ ﹺﺭ ﹶﻓِﺔ‬
 ‫ﺏ ﺃﺑﺪﹰﺍ ﻭﺍﻟﺒﻴﺎ ﹺﺯﺭَﺓ ﺃﻳﺴﺮ ﳑّ ْﻦ َﻳ ْﺒﺘَﺎﻉ ﻣﻨﻬﻢ ‪.‬‬
‫ﳉﻼﱠ ُ‬
‫ﻭﺍﳊﻨﱠﺎﻃﲔ ﻭﻋﻨﺪ ﺍﻟﺒﺤْﺮﻳﱢﲔ ﻭﺍﻟﺒﺼﺮﻳﲔ ﻭﺍ ﹸ‬
‫ﺢ ﺍﳉﹸ َﻤ ﹶﻞ ِﻣ ْﻦ ﺗﻔﺎﺭﻳﻖ ﺍﻷﻣﻮﺍﻝ ﻭﻛﺬﻟﻚ ﺳﺒﻴﻞ ﺍﻟﻘﺼّﺎﺏ ﻭﺍﳉﺰّﺍﺭ ﻭﺍﻟﺸﱠ ﻮّﺍ ِﺀ ﻭﺍﻟﺒﺎﺯﻳﺎﺭ‬ ‫ﻭﺟُ َﻤﻞﹸ ﺍﻷﻣﻮﺍ ﹺﻝ َﺣﻖﱞ ﺑﺄ ﹾﻥ ﺗُﺮﺑ َ‬
‫ﻭﺍﻟ ﹶﻔﻬﱠﺎﺩ ‪.‬‬
‫ﺴ ﹺﻞ ﺍﻟﻘﹸﺴﺎ ِﺓ ﻭﲬﻮ ﹺﻝ ﺃﻭﻻﺩِﻫﻢ ﻛﺎﻧﻘﻄﺎﻉ ﻧَﺴْﻞ ﻓِﺮﻋَﻮ ﹶﻥ ﻭﻫﺎﻣﺎﻥ ﻭﻧُﻤﺮُﻭﺩ ﻭُﺑﺨْﺖ َﻧﺼّﺮ‬ ‫ﻉ َﻧ ْ‬
‫ﻭﺃﻣّﺎ ﻣﺎ ﺫﻛﺮﰎ ﻣﻦ ﺍﻧﻘﻄﺎ ﹺ‬
‫ﻭﺃﺷﺒﺎﻫﻬﻢ ﻓﺈﻥﹼ ﺍﻟﻠﹼﻪ ﻳﻘﻮﻝ ‪َ :‬ﻭ ﹶﻻ ﺗ ﹺﺰﺭُ ﻭَﺍ ﹺﺯﺭَﺓﹲ ﹺﻭ ْﺯ َﺭ ﺃﹸﺧْﺮَﻯ ‪.‬‬
‫ﺡ ﺃﻛﹶﺜ َﺮ ﻣِﻦ ﻫﺆﻻﺀ ﳑّﻦ ﻛﺎﻥ ﻋﻘﻴﻤﹰﺎ ﺃﻭ ﻛﺎﻥ ﻣﻴﻨﺎﺛﹰﺎ ﺃﻭ ﻳﻜﻮ ﹸﻥ ِﻣﻤّ ْﻦ‬ ‫ﻭﺇﻥ ﺷﺌﺘﻢ ﺃﻥ ﺗﻌﺪّﻭﺍ ﻣﻦ ﺍﳌﺬﻛﻮﺭﻳﻦ ﺑﺎﻟﺼﱠﻼ ﹺ‬
‫ﺖ ﳍﻢ ﹶﺃ ْﻭ ﹶﻻﺩُ ﺳَﻮ ٍﺀ ﻋﻘﹼﻮ ُﻫ ْﻢ ﰲ ﺣﻴﺎﻬﺗﻢ ﻭﻋﺮّﺿﻮ ُﻫ ْﻢ ﻟﻠﺴﱠﺐﱢ ﺑﻌﺪ ﻣﻮﻬﺗﻢ ﻟﻮ َﺟ ْﺪﲤﹸﻮ ُﻫ ْﻢ ‪.‬‬ ‫َﻧَﺒ َ‬
‫ﺝ ﺑﻦ ﻳﻮﺳﻒ ﻭﻳﺰﻳﺪ‬
‫ﺤﺠّﺎ ﹺ‬
‫ﺐ ﻧَﻔﺴﻲ َﺣ ْﺮﺑﹰﺎ ِﻟ ﹾﻠ َ‬
‫ﺼ ْ‬
‫ﻭﻋﻠﻰ ﺃﱐ ﱂ ﹶﺃ ْﻧ ِ‬

‫ﺝ‬
‫ﲔ ﹶﺃ َﺭ ْﺩُﺗ ْﻢ ﻭَﻟ ِﻜﻨﱠ ﹸﻜ ْﻢ ﹶﺃ َﺭ ْﺩُﺗ ْﻢ ﺩِﻳ َﻦ ﺍﳌﺴﻠِﻤﲔ ‪َ .‬ﻭ ﹶﻗ ْﺪ َﺧ َﺮ َ‬
‫ﺲ ﺍ ﹾﻟ ﹶﻘﺼّﺎﺑ َ‬
‫ﺑﻦ ﺃﰊ ﻣﺴﻠﻢ ﺃﲢﺮﻯ ﻬﺑﻤﺎ ﻭﳘﺎ ﻭﻋﻠﻰ ﺃﻧّ ﹸﻜ ْﻢ ﻟﻴ َ‬
‫ﺝ ﻣﻦ ﺍﻟﺪﱡ ْﻧﻴَﺎ َﺳﻠِﻴﻤﹰﺎ ﰲ َﺑ َﺪﹺﻧ ِﻪ ﻭﻇﹶﺎ ِﻫ ﹺﺮ ﻧﻌﻤﺘﻪ ﻭﻋﻠﻲﱢ ﻣﺮَﺗَﺒِﺘِﻪ ﻣﻦ ﺍﳌﻠﹾﻚ َﻭﻣَﻜﺎﹺﻧ ِﻪ ﻣﻦ ﺟَﻮﺍ ﹺﺯ ﺍﻷ ْﻣ ﹺﺮ ﻭَﺍﻟﻨﱠﻬْﻲ ‪.‬‬ ‫ﳊﺠﱠﺎ ُ‬‫ﺍﹶ‬
‫ﺐ ﺃﻭﻻﹶﺩﻩ ﻭﻛﺎﻥ ﺫﻟﻚ ﺩﻳﻨَﻜﻢ ﻓﺈﻥﹼ ﻫﺬﺍ ﻗﻮﻝﹲ ﺇﻥ ﺧﺎﻃﺒﺘﻢ ﺑﻪ ﺍﳉﺒْﺮﻳّ ﹶﺔ ﻓﻌﺴﻰ ﺃﻥ‬ ‫ﻓﹺﺈ ﹾﻥ ﻛﺎﻥ ﺍﻟﻠﹼﻪ ِﻋ ْﻨ َﺪ ﹸﻛ ْﻢ َﺳﻠﱠ َﻤﻪُ ﻭَﻋﺎ ﹶﻗ َ‬
‫ﺢ ﺍﻟ ﹶﻘ ْﻮ ﹶﻝ ﺑﺎ ﹾﻟ َﻌﺪْﻝ ﻓﺈﻥﹼ ﻫﺬﺍ ﺍﻟﻘﻮ ﹶﻝ ِﻋ ْﻨﺪَﻩ ﻣﻦ ﺍﳋﻄﺄ ﺍﻟﻔﺎﺣﺶ ﺍﻟﺬﻱ ﹶﻻ ﺷُﺒ َﻬﹶﺔ ﻓﻴﻪ‬ ‫ﺻﺤﱠ َ‬ ‫ﺗﺘﻌﻠﹼﻘﹸﻮﺍ ﻣﻨﻬ ْﻢ ﺑﺴﺒﺐ ﻓﺄﻣّﺎ َﻣ ْﻦ َ‬
‫‪.‬‬
‫ﺺ ﻻ ﻳﺰﺍ ﹸﻝ ﻓﻘﲑﹰﺍ ﹶﻗ ْﻮﻝﹸ ﺫﻱ ﺍﻟﺮّﻣ ِﺔ ‪:‬‬
‫ﺷﻌﺮ ﰲ ﺍﻟﻘﺎﻧﺺ ﻭﻓﻘﺮﻩ ﻭﻛﺎﻥ ﳑﱠﺎ ﺃﻧﺸﺪُﻭﺍ ﻣﻦ ﺍﻟﺪﱠﻟِﻴﻞ ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﻘﺎﹺﻧ َ‬

‫ﺡ ﹶﺃ ْﺯ َﻫﺮُ ﻣَﺸْﻬُﻮﺭٌ ﹺﺑﻨُﻘﹾَﺒِﺘ ِﻪ **‬

‫ﺕ ** َﺷ ْﻤﺲُ ﺍﻟﻨﱠﻬَﺎﺭ ﺷُﻌَﺎﻋﹰﺎ ﺑﻴﻨﻬﺎ ِﻃَﺒﺐُ ( ) ﻭَﻻ َ‬ ‫ﺨ ﹶﺬ ْ‬
‫ﳉ ْﺪ ﹺﺭ ﻭَﺍﺗﱠ َ‬
‫) ﺣَﺘﱠﻰ ﺇﺫﹶﺍ ﻣَﺎ ﹶﻟﻬَﺎ ﻓِﻲ ﺍ ﹶ‬
‫ﳉﹺﻨﺐُ ( ) ﺟُﺮْﺩٌ‬ ‫ﺏ ﹶﻻ َﺣﻬَﺎ ﺍﻟﺘﱠﻐْﺮﻳﺚ ﻭَﺍ ﹶ‬ ‫ﺨﺼﱠ َﺮ ﹲﺓ ** َﺷ ﻮَﺍﺯ ٌ‬
‫ﺖ ﹺﺑ ِﻪ ﺟُ ﻮّﻉٌ ﻃﹸﻠﹾﺲٌ ﻣُ َ‬
‫ﲔ ﻳَﻌْﻠﹸﻮ ﻋَﺎﻗِﺮﹰﺍ ﹶﻟ َﻬﺐُ ( ) ﻫَﺎ َﺟ ْ‬ ‫ﹶﻛﹶﺄﻧّﻪُ ِﺣ َ‬
‫ﲔ ﰲ ﺃﻋﻨﺎﻗﻬَﺎ ﺍ ﹾﻟ َﻌ ﹶﺬﺏُ (‬
‫ﻣُ َﻬﺮﱠَﺗﺔﹸ ﺍﻷﺷْﺪَﺍﻕﹺ ﺿَﺎ ﹺﺭَﻳ ﹲﺔ ** ﻣﺜ ﹸﻞ ﺍﻟﺴﱠﺮَﺍ ِﺣ ﹺ‬

‫ﺲ ﻟﻪ ** ﺇﻻﹼ‬ ‫ﺲ ﺍﻷﻃﻤَﺎ ﹺﺭ ﹶﻟْﻴ َ‬ ‫ﺐ ( ) ﻣﻘﺰﱠﻉٌ ﹶﺃﻃﹾﻠ ُ‬‫ﺐ ﻳﻜﺘَﺴ ُ‬‫ﺴ ﹺ‬‫) َﻭﻣُﻄ َﻌﻢُ ﺍﻟﺼﱠ ْﻴ ِﺪ ﻫَﺒّﺎﻝﹲ ِﻟﺒُ ْﻐَﻴِﺘ ِﻪ ** ﺃﻟﻔﹶﻰ ﹶﺃﺑَﺎُﻩ ﹺﺑﺬﹶﺍ َﻙ ﺍ ﹾﻟ ﹶﻜ ْ‬
‫ﺸﺒُﻪ ﻭﺃﻧﱠﻪ ﺃﻟﻔﹶﻰ‬
‫ﻼﺑَﻪ ﻧ َ‬‫ﺲ ﺍﻷﻃﻤﺎﺭ ﻭ َﺧﺒﱠ َﺮ ﺃﻥﹼ ِﻛ ﹶ‬
‫ﺸﺐُ ( ﻗﺎﻝ ‪ :‬ﻓﺠﻌﻠﻪ ﻛﻤﺎ ﺗﺮﻯ ﻣﻘﺰﱠﻋﹰﺎ ﺃﻃﻠ َ‬ ‫ﺻ ْﻴ َﺪ ﻫَﺎ َﻧ َ‬
‫ﻀﺮَﺍ َﺀ ﻭَﺇﻻﹼ َ‬
‫ﺍﻟ ِ‬
‫ﺸﺪُﻭﺍ ﰲ ﺫﻟﻚ ﻗﻮﻝ ﺍﻵﺧﺮ ‪:‬‬ ‫ﺃﺑﺎﻩ ﻛﺬﻟﻚ ﻭﺃﻧ َ‬

‫) ﻭﺃﻋﺼﻢ ﺃﻧﺴﺘﻪ ﺍﳌﻨﻴﺔ ﻧﻔﺴﻪ ** ﺭﻋﻰ ﺍﻟﻨﺒﻊ ﻭﺍﻟﻈﻴﺎﻥ ﰲ ﺷﺎﻫ ﹴﻖ ﻭﻋﺮ ( ) ﻣﻮﺍﺭﺩﻩ ﻗﻠﺖٌ ﺗﺼﻔﻘﻪ ﺍﻟﺼﺒﺎ ** ﺑﻨﻴ ﹴﻖ‬
‫ﺕ ﻣﻦ ﺍﻟﺴﻤﺮ ( ) ﺃﺗﻴﺢ ﻟﻪ‬‫ﻣﺰ ﹴﻝ ﻏﲑ ﻛﺪ ﹴﺭ ﻭﻻ ﻧﺰﺭ ( ) ﻗﺮﺗﻪ ﺍﻟﺴﺤﺎﺏ ﻣﺎﺅﻫﺎ ﻭﻬﺗﺪﻟﺖ ** ﻋﻠﻴﻪ ﻏﺼﻮﻥﹲ ﺩﺍﻧﻴﺎ ٌ‬
‫ﻃﻠﺢٌ ﺇﺯﺍﻩ ﺑﻜﻔﻪ ** ﻫﺘﻮﻑٌ ﻭﺃﺷﺒﺎﻩ ﲣﲑﻥ ﻣﻦ ﺣﺠﺮ ( ) ﺃﻭ ﺻﺒﻴ ٍﺔ ﻻ ﻳﺴﺘﺪﺭ ﺇﺫﺍ ﺷﺘﺎ ** ﻟﻘﻮﺣﹰﺎ ﻭﻻ ﻋﻨﺰﹰﺍ ﻭﻟﻴﺲ‬
‫ﺑﺬﻱ ﻭﻓﺮ (‬

‫) ﻟﻪ ﺯﻭﺟﺔﹲ ﴰﻄﺎﺀ ﻳﺪﺭﺝ ﺣﻮﳍﺎ ** ﻓﻄﻴﻢ ﺗﻨﺎﺟﻴﻪ ﻭﺁﺧﺮ ﰲ ﺍﳊﺠﺮ ( ) ﻣﺸﻮﻫ ﹲﺔ ﱂ ﺗﻌﺐ ﻃﻴﺒﹰﺎ ﻭﱂ ﺗﺒﺖ ** ﺗﻘﺘﺮ‬
‫ﻫﻨﺪﻳﹰﺎ ﺑﻠﻴ ﹴﻞ ﻋﻠﻰ ﲨﺮ ( ) ﳏﺪﺩﺓ ﺍﻟﻌﺮﻗﻮﺏ ﺛﻠﻢ ﻧﺎﻬﺑﺎ ** ﺗﻌﺮﻗﻬﺎ ﺍﻷﻭﺫﺍﺭ ﻣﻦ ﻓﻘﺮ ﺍﳊﻤﺮ ( ) ﻣﺴﻔﻌﺔ ﺍﳋﺪﻳﻦ ﺳﻮﺩ‬
‫ﺩﺭﻋﻬﺎ ** ﺗﻘﺪﺭﻫﺎ ﺑﺎﻟﻠﻴﻞ ﻭﺍﻷﺧﺬ ﺑﺎﻟﻘﺪﺭ ( ) ﻛﻐﻮﻝ ﺍﻟﻔﻼﺓ ﱂ ﲣﻀﺐ ﺑﻨﺎﻬﻧﺎ ** ﻭﱂ ﺗﺪﺭ ﻣﺎ ﺯﻱ ﺍﳋﺮﺍﺋﺪ ﺑﺎﳌﺼﺮ (‬
‫) ﻓﺄﺭﺳﻞ ﺳﻬﻤﹰﺎ ﺃﺭﻫﻒ ﺍﻟﻘﲔ ﺣﺪﻩ ** ﻓﺄﻧﻔﺬ ﺣﺼﻴﻨﻪ ﻓﺨﺮ ﻋﻠﻰ ﺍﻟﻨﺤﺮ (‬
 ‫ﻣﺴﺎﺀﻟﺔ ﺍﳌﻨﺎﻧﻴﺔ ﻭﺫﻟﻚ ﺃﻥﱠ ﺍﳌﻨﺎﻧﻴﱠ ﹶﺔ ﺗﺰ ُﻋ ُﻢ ﺃﻥﱠ ﺍﻟﻌَﺎ ﹶﱂ ﲟﺎ ﻓﻴﻪ ﻣﻦ ﻋﺸﺮ ِﺓ ﺃﺟﻨﺎﺱ ‪ :‬ﲬﺴﺔﹲ ﻣﻨﻬﺎ ﺧﲑٌْ ﻭﻧﻮﺭٌ ﻭﲬﺴﺔﹲ ﻣﻨﻬﺎ‬
‫ﺷﺮﱞ ﻭ ﹸﻇ ﹾﻠﻤَﺔ ﻭﻛﻠﱡﻬﺎ ﺣﺎﺳﱠﺔﹲ ﻭَﺣﺎﺭﱠﺓ ‪.‬‬
‫ﻭﺃﻥﱠ ﺍﻹﻧﺴﺎ ﹶﻥ ﻣﺮﻛﱠﺐٌ ِﻣ ْﻦ ﲨﻴﻌِﻬﺎ ﻋﻠﻰ ﻗﺪْﺭ ﻣﺎ ﻳﻜﻮ ﹸﻥ ﰲ ﻛﻞﱢ ﺇﻧﺴﺎ ٍﻥ ﻣﻦ ﺭُﺟْﺤﺎ ِﻥ ﺃﺟﻨﺎﺱ ﺍﳋﲑ ﻋﻠﻰ ﺃﺟﻨﺎﺱ ﺍﻟﺸﱠﺮﱢ‬
‫ﺱ ﺍﳋﲑ ‪.‬‬ ‫ﺱ ﺍﻟﺸﱠﺮﱢ ﻋﻠﻰ ﺃﺟﻨﺎ ﹺ‬ ‫ﻭﺭُﺟْﺤﺎ ِﻥ ﺃ ْﺟﻨَﺎ ﹺ‬
‫ﻭﺃﻥﱠ ﺍﻹﻧﺴﺎ ﹶﻥ ﻭﺇﻥ ﻛﺎﻥ ﺫﺍ ﺣَﻮﺍﺱﱠ ﲬﺴ ٍﺔ ﻓﺈﻥﱠ ﰲ ﹸﻛﻞﱢ ﺣﺎﺳﱠٍﺔ ﻣﺘﻮﻧﹰﺎ ﻣﻦ ﺿﺪﱢﻩ ﻣﻦ ﺍﻷﺟْﻨﺎﺱ ﺍﳋﻤﺴﺔ ﻓﻤﱴ َﻧ ﹶﻈ َﺮ‬
‫ﺍﻹﻧﺴﺎ ﹸﻥ ﻧ ﹾﻈ َﺮ ﹶﺓ ﺭﲪٍﺔ ﻓﺘﻠﻚ ﺍﻟﻨﱠ ﹾﻈ َﺮﺓﹸ ﻣﻦ ﺍﻟﻨﱡﻮﺭ ﻭﻣﻦ ﺍﳋﲑ ﻭﻣﱴ َﻧ ﹶﻈ َﺮ َﻧ ﹾﻈ َﺮﹶﺓ ﻭﻋﻴ ٍﺪ ﻓﺘﻠﻚ ﺍﻟﻨﱠ ﹾﻈ َﺮﺓﹸ ﻣﻦ ﺍﻟﻈﻠﻤﺔ ﻭﻛﺬﻟﻚ‬
‫ﲨﻴﻊ ﺍﳊﻮﺍﺱﱢ ‪.‬‬
‫ﻭﺃﻥﱠ ﺣﺎﺳﱠﺔ ﺍﻟﺴﱠﻤ ﹺﻊ ﺟﻨﺲٌ ﻋﻠﻰ ِﺣ َﺪٍﺓ ﻭﺃﻥﱠ ﺍﻟﺬﻱ ﰲ ﺣﺎﺳﱠﺔ ﺍﻟﺒﺼﺮ ﻣﻦ ﺍﳋﲑ ﻭﺍﻟﻨﱡﻮﺭ ﻻ ﻳﻌﲔ ﺍﻟﺬﻱ (‬
‫ﲑ ﻭﻟﻜﻨﻪ ﻻ ﻳﻀﺎﺩﱡُﻩ‬ ‫ﰲ ﺣﺎﺳﱠﺔ ﺍﻟﺴﱠﻤﻊ ﻣﻦ ﺍﳋ ﹺ‬

‫ﺿﺪّﹰﺍ ‪.‬‬
‫ﻭﻻ ﻳُﻔﺎ ِﺳﺪُﻩُ ﻭﻻ ﳝﻨﻌﻪ ﻓﻬﻮ ﻻ ﻳﻌﻴﻨﻪ ﳌﻜﺎﻥ ﺍﳋِﻼﻑ ﻭﺍﳉِﻨﺲ ﻭﻻ ﻳﻌﲔ ﻋﻠﻴﻪ ﻷﻧﱠ ُﻪ ﻟﻴﺲ ِ‬
‫ﻒ ﺑﻌﻀُﻬﺎ َﺑﻌْﻀﹰﺎ ﻭﻻ ﻳﻀﺎﺩﱡ ﻭﺃﻥﱠ‬
‫ﲑ ﳜﺎﻟ ُ‬ ‫ﺱ ﺍﳋ ﹺ‬‫ﺿﺪﱞ ﻷﺟﻨﺎﺱ ﺍﳋﲑ ﻭﺃﺟﻨﺎ َ‬‫ﺱ ﺍﻟﺸﱠﺮﱢ ﺧﻼﻑٌ ﻷﺟﻨﺎﺱ ﺍﻟﺸﱠﺮﱢ ِ‬ ‫ﻭﺃﻥﱠ ﺃﺟﻨﺎ َ‬
‫ﺍﻟﺘﱠﻌﺎﻭ ﹶﻥ ﻭﺍﻟﺘﺂﺩِﻱ ﻻ ﻳﻘ ُﻊ ﺑﲔ ﳐﺘﻠِﻔﻬﺎ ﻭﻻ ﺑﲔ ﻣﺘﻀﺎﺩﱢﻫﺎ ﻭﺇﳕﺎ ﻳﻘﻊ ﺑﲔ ﻣﺘﻔﻘﻬﺎ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻓﻴﻘﺎﻝ ﻟﻠﻤﻨﺎﱐﱢ ‪ :‬ﻣﺎ ﺗﻘﻮﻝ ﰲ َﺭﺟُ ﹴﻞ ﻗﺎﻝ ﻟﺮﺟُ ﹴﻞ ‪ :‬ﻳﺎ ﻓﻼﻥ ﻫﻞ ﺭﺃﻳﺖ ﻓﻼﻧﹰﺎ ﻓﻘﺎﻝ ﺍﳌﺴﺆﻭﻝ ‪ :‬ﻧﻌﻢ ﻗﺪ ﺭﺃﻳﺘُﻪ‬
‫ﺲ ﺍﻟﺴﱠﺎﻣ ُﻊ ﻗﺪ ﺃﺩﱠﻯ ﺇﱃ ﺍﻟﻨﱠﺎ ِﻇ ﹺﺮ ﻭﺍﻟﻨﱠﺎ ِﻇ ُﺮ ﻗﺪ ﺃﺩّﻯ ﺇﱃ ﺍﻟﺬﱠﺍﺋِﻖ ﻭﺇﻻﱠ ﻓِﻠ َﻢ ﻗﺎﻝ ﺍﻟﻠﱢﺴَﺎ ﹸﻥ ‪ :‬ﻭﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻗﺼﲑﺓﹲ ﻛﻤﺎ‬
‫ﺃﻟﻴ َ‬
‫ﲑ ﺍﳌﺆﻣﻨﲔ ﺍﻟﺰﱢﻧﺪﻳ َﻖ ﺍﻟﺬﻱ ﻛﺎﻥ‬‫ﺗﺮﻯ ﻭﻻ ﺣِﻴﻠ ﹶﺔ ﻟﻪ ﺑﺄ ﹾﻥ َﻳ ْﺪ ﹶﻓ َﻊ ﹶﻗ ْﻮﹶﻟﻪُ ‪ .‬ﻣُﺴﺎ َﺀﻟﹶﺔ ﺯﻧﺪﻳﻖ ﻭﻣﺴﺄﻟﺔﹲ ﺃﺧﺮﻯ ﺳﺄﻝ ﻋﻨﻬﺎ ﺃﻣ ُ‬
‫ﺤﻤﱠ ِﺪ ﺑﻦ ﺍﳉﻬﻢ ﻭﻋﺠْﺰ ﺍﻟﻌُﺘﺒﹺﻲ ﻭﺳﻮ ِﺀ ﻓﻬﻢ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺳَﻴﱠﺎﺭ ﻓﻘﺎﻝ‬ ‫ﻳﻜﲎ ﺑﺄﰊ ﻋﻠﻲﱟ ﻭﺫﻟﻚ ﻋﻨﺪﻣﺎ ﺭﺃﹶﻯ ﻣﻦ ﺗﻄﻮﻳ ﹺﻞ ﻣُ َ‬
‫ﻚ ﻋﻦ ﺣَﺮﻓﲔ‬
‫ﻟﻪ ﺍﳌﺄﻣﻮﻥ ‪ :‬ﺃﹶﺳﺄﻟﹸ َ‬

‫ﻓﻘﻂ ﺧﺒﱢﺮﱐ ‪ :‬ﻫﻞ ﻧﺪِﻡ ﻣُﺴﻲﺀٌ ﹶﻗﻂﹼ ﻋﻠﻰ ﺇﺳﺎﺀﺗﻪ ﺃﻭ ﻧﻜﻮﻥ ﳓ ُﻦ ﱂ ﻧﻨ َﺪ ْﻡ ﻋﻠﻰ ﺷﻲ ٍﺀ ﻛﺎﻥ ﻣﻨّﺎ ﻗﻂ ﻗﺎﻝ ‪ :‬ﺑﻞ ﻧﺪِﻡ‬
‫ﲔ ﻋﻠﻰ ﺇﺳﺎﺀﻬﺗﻢ ﻗﺎﻝ ‪ :‬ﹶﻓﺨَﺒﱢﺮْﻧﹺﻲ ﻋﻦ ﺍﻟﻨﱠﺪَﻡ ﻋﻠﻰ ﺍﻹﺳﺎﺀَﺓ ﺇﺳﺎﺀَﺓﹲ ﺃﻭ ﺇﺣﺴﺎﻥ ﻗﺎﻝ ‪ :‬ﺇﺣﺴﺎﻥ ﻗﺎﻝ ‪:‬‬ ‫ﻛﺜﲑٌ ﻣﻦ ﺍﳌﺴِﻴﺌ َ‬
‫ﺐ ﺍﳋﲑ ﻫﻮ ﺻﺎﺣﺐ‬ ‫ﻓﺎﻟﺬﻱ ﻧﺪﻡ ﻫﻮ ﺍﻟﺬﻱ ﺃﺳﺎ َﺀ ﺃﻭ ﹶﻏ ْﻴﺮُﻩُ ﻗﺎﻝ ‪ :‬ﺍﻟﺬﻱ َﻧﺪِﻡ ﻫﻮ ﺍﻟﺬﻱ ﺃﺳﺎ َﺀ ﻗﺎﻝ ‪ :‬ﻓﺄﹸﺭﻱ ﺻﺎﺣ َ‬
‫ﲑ ﺍﻟﺬﻱ ﻳﻨﻈﺮ َﻧ ﹶﻈ َﺮ ﺍﻟﺮﲪﺔ ﻗﺎﻝ ‪ :‬ﻓﺈﱐ ﺃﺯﻋﻢ ﺃﻥﹼ ﺍﻟﺬﻱ‬ ‫ﺍﻟﺸﱠﺮﱢ ﻭﻗﺪ ﺑﻄﻞ ﻗﻮﻟﻜﻢ ‪ :‬ﺇﻥﹼ ﺍﻟﺬﻱ ﻳﻨﻈﺮ َﻧ ﹶﻈ َﺮ ﺍﻟﻮﻋﻴﺪ ﻏ ُ‬
‫ﺐ ﻭﱂ‬
‫ﺃﺳﺎ َﺀ ﹶﻏﲑُ ﺍﻟﺬﻱ ﻧﺪِﻡ ﻗﺎﻝ ‪ :‬ﻓﻨﺪﻡ ﻋﻠﻰ ﺷﻲ ٍﺀ ﻛﺎﻥ ﻣﻨﻪ ﺃﻭ ﻋﻠﻰ ﺷﻲ ٍﺀ ﻛﺎﻥ ﻣﻦ ﻏﲑﻩ ﻓﻘﻄﻌﻪ ﲟﺴﺄﻟﺘﻪ ﻭﱂ ﻳُﺘ ْ‬
‫ﺻﻼﹶﻩ ﺍﻟﻠﹼﻪ ﻧﺎ َﺭ ﺟَﻬﻨﱠ َﻢ ‪.‬‬
‫ﻳﺮ ﹺﺟ ْﻊ ﺣﱴ ﻣﺎﺕ ﻭﺃ ْ‬
‫ﺷﻌﺮ ﰲ ﻫﺠﻮ ﺍﻟﺰﻧﺎﺩﻗﺔ ﻭﻗﺪ ﺫﻛﺮ ﲪﱠﺎ ُﺩ ﻋﺠﺮ ٍﺩ ﻧﺎﺳﹰﺎ ﰲ ﻫﺠﺎﺋﻪ ﻟﺒﺸﺎﺭ ﻓﻘﺎﻝ ‪ ) :‬ﻟﻮ ﻛﻨﺖ ﺯﻧﺪﻳﻘﹰﺎ ﻋﻤﺎﺭ ﺣﺒﻮﺗﲏ **‬
‫ﺃﻭ ﻛﻨﺖ ﺃﻋﺒﺪ ﻏﲑ ﺭﺏ ﳏﻤﺪ ( ) ﺃﻭ ﻛﺎﺑﻦ ﲪﺎ ٍﺩ ﺭﺑﻴﺌﺔ ﺩﻳﻨﻜﻢ ** ﺟﺒﻞ ﻭﻣﺎ ﺟﺒﻞ ﺍﻟﻐﻮﻯ ﲟﺮﺷﺪ ( ) ﻟﻜﻨﲏ‬
‫ﻭﺣﺪﺕ ﺭﰊ ﳐﻠﺼﹰﺎ ** ﻓﺠﻔﻮﺗﲏ ﺑﻐﻀﹰﺎ ﻟﻜﻞ ﻣﻮﺣﺪ (‬

‫ﻭﺣﺒﻮﺕ ﻣﻦ ﺯﻋﻢ ﺍﻟﺴﻤﺎﺀ ﺗﻜﻮﻧﺖ ﻭﺍﻷﺭﺽ ﺧﺎﻟﻘﻬﺎ ﳍﺎ ﱂ ﳝﻬﺪ ) ﻭﺍﻟﻨﺴﻴﻢ ﻣﺜﻞ ﺍﻟﺰﺭﻉ ﺁﻥ ﺣﺼﺎﺩﻩ ** ﻣﻨﻪ‬
‫ﺍﳊﺼﻴﺪ ﻭﻣﻨﻪ ﻣﺎ ﱂ ﳛﺼﺪ ( ﻭﲪّﺎﺩٌ ﻫﺬﺍ ﺃﺷﻬﺮ ﺑﺎﻟﺰّ ْﻧ َﺪ ﹶﻗِﺔ ﻣﻦ ﻋُﻤﺎﺭَﺓ ﺑﻦ ﺣﺮﺑﻴﺔ ﺍﻟﺬﻱ ﻫﺠﺎﻩ ﻬﺑﺬﻩ ﺍﻷﺑﻴﺎﺕ ‪( .‬‬
‫ﻚ ﲟﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﺘّﺪْﺑﲑ ﺗﻜ ﻮﱠ ﹶﻥ ﺑﻨﻔﺴﻪ‬
‫ﺖ ﻓﻠﻴﺲ ﻳﻘﻮﻝ ﺃﺣﺪٌ ‪ :‬ﺇﻥﹼ ﺍﻟﻔﻠ َ‬‫ﺕ َﻣ ْﻦ َﺯ َﻋ َﻢ ﺍﻟﺴﱠﻤَﺎ َﺀ َﺗ ﹶﻜﻮﱠَﻧ ْ‬
‫ﻭﺃﻣﱠﺎ ﻗﻮﻟﻪ ‪َ :‬ﻭ َﺣَﺒ ْﻮ َ‬
 ‫ﺠ ْﻬﻞﹸ ﲪّﺎ ٍﺩ ﻬﺑﺬﺍ ﺍﳌﻘﺪﺍ ﹺﺭ ﻣﻦ ﻣﻘﺎﻟﺔ ﺍﻟﻘﹶ ﻮْﻡ ﻛﹶﺄﻧّﻪُ ﻋﻨﺪﻱ ﳑّﺎ ﻳﻌﺮﻓﻪ ﻣﻦ ﺑﺮﺍﺀَﺗﻪ ﺍﻟﺴﺎﺣﺔ ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ‬
‫ﻭ ِﻣ ْﻦ ﻧﻔﺴﻪ ﹶﻓ َ‬
‫ﺃﺟﺎَﺑ ُﻬ ْﻢ ﻓﺈﳕﺎ ﻫﻮ ﻣﻦ ﻣﻘﻠﱢﺪﻳﻬﻢ ‪.‬‬

‫ﻼِﺗ ِﻪ َﺣﻤﱠﺎ ُﺩ ( )‬
‫ﺻﹶ‬‫ﺖ َ‬ ‫ﻭﻫﺠﺎ ﲪّﺎ ُﺩ ﺑﻦ ﺍﻟﺰﱢﺑﺮﻗﺎﻥ ﲪﺎﺩﹰﺍ ﺍﻟﺮﺍﻭﻳﺔ ﻓﻘﺎﻝ ‪ ) :‬ﹺﻧ ْﻌ َﻢ ﺍﻟﻔﹶﺘَﻰ ﹶﻟ ْﻮ ﻛﹶﺎ ﹶﻥ َﻳ ْﻌ ﹺﺮﻑُ َﺭﺑﱠﻪُ ** ﻭﻳﻘﻴ ُﻢ ﻭ ﹾﻗ َ‬
‫ﺏ ﺍ ﹸﳌﺪَﺍ َﻣ ِﺔ َﻭ ْﺟﻬُﻪُ ** ﻓﺒﻴَﺎﺿُﻪ ﻳﻮﻡ‬
‫ﺴﻨّﻬﺎ ﺍﳊﺪّﺍ ُﺩ ( ) ﻭَﺍ ْﺑَﻴﺾّ ِﻣ ْﻦ ﺷُ ْﺮ ﹺ‬ ‫ﺖ َﻣﺸَﺎﻓ َﺮﻩُ ﺍﻟﺪﱢﻧَﺎ ﹸﻥ ﻓﹶﺄ ْﻧﻔﹸﻪُ ** ِﻣ ﹾﺜﻞﹸ ﺍ ﹾﻟ ﹶﻘﺪُﻭ ﹺﻡ َﻳ ُ‬
‫ﻫ َﺪﹶﻟ ْ‬
‫ﺖ ﲨﺎﻋ ﹰﺔ ﳑﱠ ْﻦ ﻳُﻌﺎﻗ ﹺﺮُﻭﻥ‬
‫ﺖ َﻣﺸَﺎ ِﻓ َﺮﻩُ ﺍﻟﺪﻧَﺎ ﹸﻥ ﻓﺄﻧﻔﻪُ ** ﻣﺜ ﹸﻞ ﺍﻟﻘﺪﻭﻡ ‪ ( . . .‬ﻓﻘﺪ ﺭﺃﻳ ُ‬ ‫ﺏ َﺳ ﻮَﺍ ُﺩ ( ) ﻫ َﺪﹶﻟ ْ‬ ‫ﺍﳊﺴﺎ ﹺ‬
‫ﺕ ﳍﻢ ﺧﺮﺍﻃﻴ ُﻢ ﻣﻨ ُﻬ ْﻢ ﺭَ ﻭْﺡٌُ ﺍﻟﺼّﺎﺋﻎ ﻭﻋﺒ ُﺪ ﺍﻟﻮﺍﺣﺪ ﺻﺎﺣﺐ ﺍﻟﻠﺆﻟﻮﻱّ‬ ‫ﺍﻟﺸﱠﺮﺍﺏ ﻗﺪ ﻋﻈﻤﺖ ﺁﻧُﻔ ُﻬ ْﻢ ﻭﺻﺎﺭ ْ‬

‫ﻭﲨﺎﻋﺔ ﻣﻦ َﻧﺪْﻣﺎ ِﻥ ﲪّﺎﺩ ﺑﻦ ﺍﻟﺼّﺒﺎﺡ ﻭﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺃﺧﻮ ﻬﻧﺮ ﺍﺑﻦ ﻋﺴﻜﺮ ﻭﻧﺎﺱ ﻛﺜﲑٌ ‪.‬‬
‫ﻚ‬
‫ﺖ ﺑﻌﺪ ﺃﰊ ﻇﻬﲑ ﻭﺍﺑﻨﻪ ** ﺳ ﹶﻜ َﺮ ﺍﻟﺪﱢﻧَﺎ ِﻥ ﻛﹶﺄﻥﱠ ﹶﺃﻧْﻔ َ‬
‫ﻭﻳﺪ ﱡﻝ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺍﳌﻨﺎﻓ َﺮِﺓ ﻗﻮ ﹸﻝ َﺟﺮﹺﻳ ﹴﺮ ﻟﻸَﺧﻄﻞ ‪ ) :‬ﻭ َﺷﺮﹺﺑ َ‬
‫ُﺩﻣّ ﹸﻞ ( ﻭﻛﺎﻥ ﻣﻨﻬﻢ ﻳُﻮﻧﺲ ﺑﻦ ﻓﺮﻭﺓ ﻭﰲ ﻳﻮﻧﺲ ﻳﻘﻮﻝ ﲪّﺎ ُﺩ ﻋﺠﺮﺩ ‪ ) :‬ﺃﻣﺎ ﺍﺑﻦ ﻓﺮﻭﺓ ﻳﻮﻧﺲٌ ﻓﻜﺄﻧﻪ ** ﻣﻦ ﻛﱪﻩ‬
‫ﺃﻳﺮ ﺍﳊﻤﺎﺭ ﺍﻟﻘﺎﺋﻢ ( ) ﻣﺎ ﺍﻟﻨﺎﺱ ﻋﻨﺪﻙ ﻏﲑ ﻧﻔﺴﻚ ﻭﺟﺪﻫﺎ ** ﻭﺍﳋﻠﻖ ﻋﻨﺪﻙ ﻣﺎ ﺧﻼﻙ ﻬﺑﺎﺋﻢ ( ) ﺇﻥ ﺍﻟﺬﻱ‬
‫ﺃﺻﺒﺤﺖ ﻣﻔﺘﻮﻧﹰﺎ ﺑﻪ ** ﺳﻴﺰﻭﻝ ﻋﻨﻚ ﻭﺃﻧﻒ ﺟﺎﺭﻙ ﺭﺍﻏﻢ ( ) ﻓﺘﻌﺾ ﻣﻦ ﻧﺪ ﹴﻡ ﻳﺪﻳﻚ ﻋﻠﻰ ﺍﻟﺬﻱ ** ﻓﺮﻃﺖ ﻓﻴﻪ‬
‫ﻛﻤﺎ ﻳﻌﺾ ﺍﻟﻨﺎﺩﻡ (‬

‫) ﻓﻠﻘﺪ ﺭﺿﻴﺖ ﺑﻌﺼﺒ ٍﺔ ﺁﺧﻴﺘﻬﻢ ** ﻭﺇﺧﺎﻫﻢ ﻟﻚ ﺑﺎﳌﻌﺮﺓ ﻻﺯﻡ ( ) ﻓﻌﻠﻤﺖ ﺣﲔ ﺟﻌﻠﺘﻬﻢ ﻟﻚ ﺩﺧﻠﺔ ** ﺃﱐ ﻟﻌﺮﺽ‬
‫ﰲ ﺇﺧﺎﺋﻚ ﻇﺎﱂ ( ﺫﻛﺮ ﺑﻌﺾ ﺍﻟﺰﻧﺎﺩﻗﺔ ﻭﻛﺎﻥ ﲪّﺎ ُﺩ ﻋﺠﺮﺩ َﻭ َﺣﻤﱠﺎﺩ ﺍﻟﺮّﺍﻭﻳﺔ ﻭﲪّﺎ ُﺩ ﺑﻦ ﺍﻟﺰّﺑﺮﻗﺎﻥ ﻭﻳﻮﻧﺲ ﺑﻦ ﻫﺎﺭﻭﻥ‬
‫ﻭﻋﻠﻲ ﺑﻦ ﺍﳋﻠﻴﻞ ﻭﻳﺰﻳﺪ ﺑﻦ ﺍﻟﻔﻴﺾ ﻭﻋُﺒﺎﺩﺓ ﻭﲨﻴﻞ ﺑﻦ ﳏﻔﻮﻅ ﻭﻗﺎﺳﻢ ﻭﻣﻄﻴﻊ ﻭﻭﺍﻟﺒﺔ ﺑﻦ ﺍﳊﺒﺎﺏ ﻭﺃﺑﺎ ﹸﻥ ﺑﻦ ﻋﺒﺪ (‬

‫ﺑﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﻭﻋﻤﺎﺭﺓ ﺑﻦ ﺣﺮﺑﻴﺔ ﻳﺘﻮﺍﺻﻠﻮﻥ ﻭﻛﺄﻬﻧﻢ ﻧﻔﺲ ﻭﺍﺣﺪﺓ ﻭﻛﺎﻥ ﺑﺸّﺎﺭٌ ﻳﻨﻜﺮ ﻋﻠﻴﻬﻢ ‪.‬‬
‫ﺐ ﻛﺘﺎﺑﹰﺎ‬
‫ﻭﻳﻮﻧﺲ ﺍﻟﺬﻱ ﺯﻋﻢ ﲪﺎ ُﺩ ﻋﺠْﺮ ٍﺩ ﺃﻧّ ُﻪ ﻗﺪ ﹶﻏﺮَﱠ ﻧﻔﺴﻪ ﻬﺑﺆﻻ ِﺀ ﻛﺎ ﹶﻥ ﺃﺷ َﻬ َﺮ ﻬﺑﺬﺍ ﺍﻟﺮّﺃﻱ ﻣﻨﻬﻢ ﻭﻗﺪ ﻛﺎﻥ ﻛﺘ َ‬
‫ﳌﻠﻚ ﺍﻟﺮﱡﻭ ﹺﻡ ﰲ ﻣﺜﺎﻟﺐ ﺍﻟﻌﺮﺏ ﻭﻋﻴﻮﺏ ﺍﻹﺳﻼﻡ ﺑﺰﻋﻤﻪ ‪.‬‬
‫ﺾ ﻫﺆﻻﺀ ِﺫ ﹾﻛ َﺮ ﺇﻧﺴﺎ ٍﻥ َﻳﺮَﻯ ﳍﻢ‬
‫ﺱ ﺃﺑﺎ ﹶﻥ ْﺑ َﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺍﻟﻼﹼﺣﻘﻲ ﻭﺑﻌ َ‬ ‫ﻫﺠﺎﺀ ﰲ ﺃﺑﺎﻥ ﻭﺍﻟﺰﻧﺎﺩﻗﺔ ﻭﺫﻛﺮ ﺃﺑﻮ ﻧﻮﺍ ﹴ‬
‫ﹶﻗﺪْﺭﹰﺍ ﻭﺧﻄﺮﹰﺍ ﰲ ﻫﺠﺎﺋﻴٍّﺔ ﻷﺑﺎﻥ ﻭﻫﻮ ﻗﻮﻟﻪ ‪ ) :‬ﺟﺎﻟﺴﺖ ﻳﻮﻣﹰﺎ ﺃﺑﺎﻧﹰﺎ ** ﻻﺩﺭ ﺩﺭ ﺃﺑﺎﻥ ( ) ﻭﳓﻦ ﺣﻀﺮ ﺭﻭﺍﻕ ﺍﻝ **‬
‫ﺃﻣﲑ ﺑﺎﻟﻨﻬﺮﻭﺍﻥ (‬

‫) ﺣﱴ ﺇﺫﺍ ﻣﺎ ﺻﻼﺓ ﺍﻷ ** ﻭﱃ ﺃﺗﺖ ﻷﺫﺍﻥ ( ) ﻓﻘﺎﻡ ﰒ ﻬﺑﺎ ﺫﻭ ** ﻓﺼﺎﺣ ٍﺔ ﻭﺑﻴﺎﻥ ( ) ﻓﻜﻞ ﻣﺎ ﻗﺎﻝ ﻗﻠﻨﺎ ** ﺇﱃ‬
‫ﺍﻧﻘﻀﺎﺀ ﺍﻷﺫﺍﻥ ( ) ﻓﻘﺎﻝ ﻛﻴﻒ ﺷﻬﺪﰎ ** ﺑﺬﺍ ﺑﻐﲑ ﻋﻴﺎﻥ ( ) ﻓﻘﻠﺖ ﺳﺒﺤﺎﻥ ﺭﰊ ** ﻓﻘﺎﻝ ﺳﺒﺤﺎﻥ ﻣﺎﱐ ( )‬
‫ﻓﻘﻠﺖ ﻋﻴﺴﻰ ﺭﺳﻮﻝﹲ ** ﻓﻘﺎﻝ ﻣﻦ ﺷﻴﻄﺎﻥ ( ) ﻓﻘﻠﺖ ﻣﻮﺳﻰ ﻛﻠﻴﻢ ﺍﻝ ** ﻣﻬﻴﻤﻦ ﺍﳌﻨﺎﻥ (‬
 ‫) ﻓﻘﺎﻝ ﺭﺑﻚ ﺫﻭ ﻣﻖ ** ﻟٍﺔ ﺇﺫﹰﺍ ﻭﻟﺴﺎﻥ ( ) ﻓﻨﻔﺴﻪ ﺧﻠﻘﺘﻪ ** ﺃﻡ ﻣﻦ ﻓﻘﻤﺖ ﻣﻜﺎﱐ ( ) ﻋﻦ ﻛﺎﻓ ﹴﺮ ﻳﺘﻤﺮﻯ **‬
‫ﺑﺎﻟﻜﻔﺮ ﺑﺎﻟﺮﲪﻦ ( ) ﻳﺮﻳﺪ ﺃﻥ ﻳﺘﺴﻮﻯ ** ﺑﺎﻟﻌﺼﺒﺔ ﺍﺠﻤﻟﺎﻥ ( ) ﺑﻌﺠﺮﺩﺱ ﻭﻋﺒﺎ ٍﺩ ** ﻭﺍﻟﻮﺍﻟﱯ ﺍﳍﺠﺎﻥ ( ) ﻭﻗﺎﺳ ﹴﻢ‬
‫ﺲ ﺍﳌﺘﻜﻠﻤﲔ ﺃﺷﺪﱡ ﻣﻦ ﺗﻌﺠﱡﱯ ﻣﻦ َﺣﻤﱠﺎ ٍﺩ‬
‫ﻭﻣﻄﻴﻌﺲ ** ﺭﳛﺎﻧﺔ ﺍﻟﻨﺪﻣﺎﻥ ( ﻭَﺗ َﻌﺠﱡﱯ ﻣﻦ ﺃﰊ ﻧﻮﺍﺱ ﻭﻗﺪ ﻛﺎﻥ ﺟﺎﻟ َ‬
‫ﺠﻮّ ﻭﺍﻟﺬﻱ ﻳﻘﻮﻝ ‪ :‬ﺳﺒﺤﺎ ﹶﻥ ﻣﺎﱐ ﻳﻌﻈﻢ‬
‫ﲔ ﺍﳌﻬ ُ‬
‫ﺣﲔ ﻳَﺤﻜﻲ ﻋﻦ ﻗﻮ ﹴﻡ ﻣﻦ ﻫﺆﻻﺀ ﻗﹶﻮ ﹰﻻ ﻻ ﻳﻘﻮﻟ ُﻪ ﺃﺣﺪ ﻭﻫﺬﻩ ﹸﻗﺮﱠﺓ َﻋ ﹺ‬
‫ﺃﻣﺮ ﻋﻴﺴﻰ ﺗﻌﻈﻴﻤﹰﺎ ﺷﺪﻳﺪﹰﺍ‬

‫ﻓﻜﻴﻒ ﻳﻘﻮﻝ ‪ :‬ﺇﻧﱠﻪ ﻣﻦ ِﻗَﺒ ﹺﻞ ﺷﻴﻄﺎﻥ ‪.‬‬

‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ ‪ :‬ﻓﻨﻔﺴﻪ ﺧﻠ ﹶﻘﺘْﻪ ﺃﻡ ﻣﻦ ﻓﺈﻥﱠ ﻫﺬﻩ ﻣﺴﺄﻟﺔﹲ ﳒﺪُﻫﺎ ﻇﺎﻫﺮ ﹰﺓ ﻋﻠﻰ ﺃ ﹾﻟﺴُ ﹺﻦ ﺍﻟﻌﻮﺍﻡّ ﻭﺍﳌﺘﻜﻠﻤﻮﻥ ﻻ (‬
‫ﳛﻜﹸﻮﻥ ﻫﺬﺍ ﻋﻦ ﺃﺣﺪ ‪.‬‬
‫ﻭﺍﻟﻌﺠﺐ ﺃﻧﱠﻪ ﻳﻘﻮﻝ ﰲ ﺃﺑﺎﻥ ‪ :‬ﺇﻧﱠﻪ ﳑﱠﻦ ﻳﺘﺸﺒﻪ ﺑﻌَﺠْﺮﺩ ﻭﻣُﻄﻴ ﹴﻊ ﻭﻭﺍﻟﺒ ﹶﺔ ﺑﻦ ﺍﳊﺒﺎﺏ ﻭﻋﻠﻲ ﺑﻦ ﺍﳋﻠﻴﻞ ﻭﺃﺻﺒﻎ ﻭﺃﺑﺎﻥ‬
‫ﻼ‬
‫ﻼ ﻣﻦ ﻫﺆﻻﺀ ﻭﻫﻢ ﺻﺤﺎﺓﹲ ﻓﺄﻣﱠﺎ ﺍﻋﺘﻘﺎﺩُﻩ ﹶﻓ ﹶ‬
‫ﺽ ِﻣ ْﻦ ﻫﺆﻻﺀ ﻭﻟﻘﺪ ﻛﺎﻥ ﺃﺑﺎﻥ ﻭﻫﻮ ﺳﻜﺮﺍ ﹸﻥ ﺃﺻﺢﱠ ﻋَﻘ ﹰ‬ ‫ﻕ ﻣﻞﺀ ﺍﻷﺭ ﹺ‬‫ﻓﹶﻮ َ‬
‫ﻑ ﻣﻦ ﺟﻬﺔ ﺍﻟﻨﻈﺮ ﻭﻟﻜ ْﻦ ﻟﻠِﻨﱠﺎﺱ ﺗﺄﺱﱟ‬
‫ﺃﺩﺭﻱ ﻣﺎ ﺃﻗﻮﻝ ﻟﻚ ﻓﻴﻪ ‪ :‬ﻷﻥﱠ ﺍﻟﻨﱠﺎﺱ ﱂ ُﻳ ْﺆَﺗﻮْﺍ ﰲ ﺍﻋﺘﻘﺎﺩﻫﻢ ﺍﳋﻄﹶﺄ ﺍﳌﻜﺸﻮ َ‬
‫ﻭﻋﺎﺩﺍﺕٌ ﻭﺗﻘﻠﻴﺪٌ ﻟﻶﺑﺎﺀ ﻭﺍﻟﻜﹸﱪﺍﺀ ﻭﻳﻌﻤﻠﻮﻥ ﻋﻠﻰ ﺍﳍﻮﻯ ﻭﻋﻠﻰ ﻣﺎ ﻳﺴﺒﻖ ﺇﱃ ﺍﻟﻘﻠﻮﺏ ﻭﻳﺴﺘﺜﻘﻠﻮﻥ ﺍﻟﺘﱠﺤﺼﻴ ﹶﻞ‬
‫ﻭﻳُﻬﻤِﻠﻮﻥ ﺍﻟﻨﱠ ﹶﻈ َﺮ ﺣﱴ ﻳﺼﲑﻭﺍ ﰲ ﺣﺎ ﹴﻝ ﻣﱴ ﻋﺎﻭﺩﻭﻩ ﻭﺃﺭﺍﺩﻭﻩ ﻧﻈﺮﻭﺍ ﺑﺄﺑﺼﺎﺭ ﻛﻠﻴﻠﺔ ﻭﺃﺫﻫﺎﻥ ﻣﺪﺧُﻮﻟﺔ ﻭﻣﻊ ﺳﻮﺀ‬
‫ﺐ ﻭﻫﻲ ﻣُﺴْﺘَﻜﺮَﻫﺔﹲ ﻭﻛﺎﻥ‬
‫ﺲ ﻻ ﲡﻴ ُ‬
‫ﻋﺎﺩَﺓ ﻭﺍﻟﻨّﻔ ُ‬

‫ﻉ ﻭ َﺟﺴَﺎ ﻭﻏﻠﻂ ﻭﺃﳘﻞ ﺣﺘﱠﻰ ﻳﺄﻟﻒ ﺍﳉﻬﻞ ﱂ ﻳﻜﺪ ﻳﻔﻬﻢ ﻣﺎ ﻋﻠﻴﻪ‬

‫ﻳﻘﺎﻝ ‪ :‬ﺍﻟﻌﻘﻞﹸ ﺇﺫﺍ ﺃﻛﺮﹺﻩ ﻋَﻤِﻲ ﻭﻣﱴ َﻋﻤِﻲ ﺍﻟﻄﱢﺒﺎ ُ‬
‫ﻭﻟﻪ ﻓﻠﻬﺬﺍ ﻭﺃﺷﺒﺎﻫﻪ ﻗﺎﻣﻮﺍ ﻋﻠﻰ ﺍﻹﻟﻒ ﻭﺍﻟﺴﱠﺎﺑﻖ ﺇﱃ ﺍﻟﻘﻠﺐ ‪٤ .‬‬

‫ﺷﻌﺮ ﳊﻤﺎﺩ ﻋﺠﺮﺩ‬

‫ﺤﻜﹸﻤُﻮﻧَﺎ‬
‫ﺖ ِﺷ ْﻌﺮﹺﻱ ﹶﺃﻱﱠ ﺣُ ﹾﻜ ﹴﻢ ** ﹶﻗ ْﺪ ﺃﺭﺍ ﹸﻛ ْﻢ َﺗ ْ‬
‫ﺠﺮَﺩ ‪ ) :‬ﺍﻋﹶﻠﻤُﻮﺍ ﹶﺃﻥﱠ ﻟ ُﻮﺩﱢﻱ ** ﲦﻨﹰﺎ ﻋﻨﺪﻱ ﺛﹶﻤﻴﻨَﺎ ( ) ﹶﻟْﻴ َ‬
‫ﻭﻗﺎﻝ ﲪَﺎ ُﺩ ﻋ ْ‬
‫ﺖ ﻫﺬﺍ ﺍﻟﺪﱢﻳ ﹺﻦ ﺩﻳﻨﺎ ( ﻭﻣﺎ ﺭﺃﻳﺖ ﺃﺣﺪﹰﺍ ﻭﺿﻊ ﻟﻘﻤﺎ ﹶﻥ ﺑ َﻦ ﻋﺎﺩ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‬ ‫( ) ﺍْﺑ ﹺﻦ ﹸﻟ ﹾﻘﻤَﺎ ﹶﻥ ﺑ َﻦ ﻋﺎ ٍﺩ ** ﰲ ﺍ ْﺳ ِ‬
‫ﻏﲑَﻩ ‪.‬‬
‫ﻭﻗﺎﻝ َﺣﻤﱠﺎ ُﺩ ﻋﺠﺮ ٍﺩ ﰲ ﺑﺸﺎﺭ ‪ ) :‬ﺍﻋﻠﻤﻮﺍ ﺃﻥ ﻟﻮﺩﻱ ** ﲦﻨﹰﺎ ﻋﻨﺪﻱ ﲦﻴﻨﺎ ( ) ﻟﻴﺖ ﺷﻌﺮﻱ ﺃﻱ ﺣﻜ ﹴﻢ ** ﻗﺪ ﺃﺭﺍﻛﻢ‬
‫ﲢﻜﻤﻮﻧﺎ ( ) ﺃﻥ ﺗﻜﻮﻧﻮﺍ ﻏﲑ ﻣﻌﻄﻲ ** ﻥ ﻭﺃﻧﺘﻢ ﺗﺄﺧﺬﻭﻧﺎ ( ) ﺍﺑﻦ ﻟﻘﻤﺎﻥ ﺑﻦ ﻋﺎ ٍﺩ ** ﰲ ﺍﺳﺖ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺩﻳﻨﺎ (‬
‫ﻭﻣﺎ ﺭﺃﻳﺖ ﺃﺣﺪﺍﺹ ﻭﺿﻊ ﻟﻘﻤﺎﻥ ﺑﻦ ﻋﺎﺩ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻏﲑﻩ ﻭﻗﺎﻝ ﲪﺎﺩ ﻋﺠﺮ ٍﺩ ﰲ ﺑﺸﺎﺭ ‪ ) :‬ﻳﺎ ﺍﺑﻦ ﺍﳋﺒﻴﺜﺔ ﺇﻥ‬
‫ﺃﻡ ** ﻙ ﱂ ﺗﻜﻦ ﺫﺍﺕ ﺍﻛﺘﺘﺎﻡ ( ) ﻭﺗﺒﺪﻟﺖ ﺛﻮﺑﺎﻥ ﺫﺍ ﺍﻝ ** ﺃﻳﺮ ﺍﳌﻀﱪ ﻭﺍﻟﻌﺮﺍﻡ (‬

‫) ﺛﻮﺑﺎﻥ ﺩﻗﺎﻕ ﺍﻷﺯﺯ ** ﺑﺄﺭﻭﺍﺙ ﺣﺴﺎﻡ ( ) ﻋﺮﺩ ﻛﻘﺎﺋﻤﺔ ﺍﻟﺴﺮ ** ﻳﺮ ﻳﺒﻴﻠﻬﺎ ﻋﻨﺪ ﺍﻟﺮﻃﺎﻡ ( ) ﻭﺃﺗﺖ ﲰﻴﻌﺔ ﺑﻌﺪﻫﺎ‬
‫** ﺑﺎﳌﺼﻤﺌﻼﺕ ﺍﻟﻌﻈﺎﻡ ( ﻭﻗﺎﻝ َﺣﻤﱠﺎﺩ ﻳﺬﻛﺮ ﺑﺸﺎﺭﹰﺍ ‪ ) :‬ﻏﺰﺍﻟﺔ ﺍﻟﺮﺟﺴﺔ ﺃﻭ ﺑﻨﺘﻬﺎ ** ﺳُﻤَﻴﻌﺔ ﺍﻟﻨﺎﻋﻴﺔ ﺍﻟﻔﻬﺮﺍ (‬
‫ﺸ ﹺﻢ ﺍﺳْﺘﻬﺎ ** ﻟﻴَﺤﻘ ﹸﻜ ْﻢ ﺃ ﹾﻥ ﺗﻔﺮَﺣﻮﺍ ﻻ ﺗَﺠﺰﻋُﻮﺍ ( ‪٤‬‬
‫ﻭﻗﺎﻝ ﻭﺫﻛﺮ ﺃﻣّﻪ ‪ ) :‬ﺃﺑَﲏ ﹶﻏﺰَﺍﻟﺔ ﻳﺎ ﺑﻨﹺﻲ ﺟُ َ‬
 ‫ﲪﺎﺩ ﻋﺠﺮﺩ ﻭﺑﺸﺎﺭ‬

‫ﻭﻣﺎ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﻟﺒﺸﱠﺎ ﹴﺭ ﺃ ﹾﻥ ﻳﻨﺎ ِﻇ َﺮ ﲪﺎﺩﹰﺍ ﻣﻦ ﺟﻬﺔ ﺍﻟﺸﻌ ﹺﺮ ﻭﻣﺎ ﻳﺘﻌﻠﱠ ُﻖ‬

‫ﺑﺎﻟﺸﱢﻌﺮ ﻷﻥﱠ ﲪﱠﺎﺩﹰﺍ ﰲ ﺍﳊﹶﻀِﻴَﺾ ﻭَﺑﺸﱠﺎﺭﹰﺍ ﻣﻊ ﺍﻟﻌَﻴﱡﻮﻕ ﻭﻟﻴﺲ ﰲ ﺍﻷﺭﺽ ﻣﻮﻟﹼﺪ ﹶﻗ َﺮ ﹺﻭﻱﱞ ُﻳ َﻌﺪﱡ ﺷﻌﺮُﻩ ﰲ ﺍﶈﺪﺙ ﺇﻻﹼ‬
‫ﻭﺑَﺸﱠﺎﺭٌ ﺃﺷﻌ ُﺮ ﻣﻨﻪ ‪.‬‬
‫ﺷﻌﺮ ﰲ ﻫﺠﻮ ﺑﻌﺾ ﺍﻟﺰﻧﺎﺩﻗﺔ ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺸﻤﻘﻤﻖ ﰲ ﲨﻴﻞ ﺑﻦ ﳏﻔﻮﻅ ‪ ) :‬ﻭﻫﺬﺍ ﲨﻴﻞﹲ ﻋﻠﻰ ﺑﻐﻠﻪ ** َﻭ ﹶﻗ ْﺪ ﻛﺎ ﹶﻥ‬
‫ﺻﻔﹾﺮﹰﺍ ﺇﱃ ﺃﻫﻠِﻪ ( ) ﻭﻗ ْﺪ ﺯَﻋﻤﻮﺍ ﹶﺃﻧﱠﻪ ﻛﺎﻓﺮٌ ** ﻭﺃﻥﱠ‬ ‫ﺡ ﻭﻳﻐﺪﻭ ﻛﹶﺄ ْﻳ ﹺﺮ ﺍﳊﻤﺎ ﹺﺭ ** ﻭَﻳﺮْﺟﻊُ ِ‬
‫ﻳﻌﺪُﻭ َﻋﻠﹶﻰ ﹺﺭ ْﺟ ِﻠ ِﻪ ( ) َﻳﺮْﻭ ُ‬
‫ﺽ ِﻟ ﹾﻠ ﹶﻘ ْﺘ ﹺﻞ ﲜ ْﻬﺪِﻩ ﻭﻗﺪ ﻛﺎﻧﻮﺍ‬
‫ﺱ ﻓﻘﺪ ﻛﺎﻥ ﻳﺘﻌﺮّ ُ‬
‫ﻕ ﻣﻦ َﺷ ﹾﻜ ِﻠ ِﻪ ( ﻏﻠﻮ ﺃﰊ ﺍﻟﻨﻮﺍﺱ ﰲ ﺷﻌﺮﻩ ﻭﺃﻣّﺎ ﺃﺑﻮ ﻧُﻮﺍ ﹴ‬ ‫ﺍﻟﺘﱠ َﺰ ْﻧﺪُ َ‬
‫ﻳﻌﺠَﺒﻮﻥ ﻣﻦ ﻗﻮﻟﻪ ‪ ) :‬ﻛﻴﻒ ﻻ ﻳُﺪْﻧﻴﻚ ِﻣ ْﻦ ﺃ َﻣ ﹴﻞ ** َﻣ ْﻦ ﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﹼ ِﻪ ِﻣ ْﻦ َﻧ ﹶﻔﺮﹺﻩ (‬

‫ﳉ ْﺰ ﹶﻝ ِﻣ ْﻦ ﻣﻮﺍﻫﺒﻬﺎ ( ﺟﺎﺀ ﺑﺸﻲﺀ ﻏﻄﱠﻰ ﻋﻠﻰ ﺍﻷ ﻭﱠ ﹺﻝ ‪.‬‬

‫ﺐ ﻗﹸﺮﻳﺸﹰﺎ ﳊﺐّ ﺃﺣَﻤ ِﺪ ﻫَﺎ ** ﻭﺍﺷﻜﹸﺮْ ﳍﺎ ﺍ ﹶ‬
‫ﻓﻠﻤﺎ ﻗﺎﻝ ‪ ) :‬ﻓﺎ ْﺣﹺﺒ ْ‬
‫ﻭﺃﻧﻜﺮﻭﺍ ﻋﻠﻴﻪ ﻗﻮﻟﹶﻪ ‪ :‬ﻟﻮ ﺃﻛﺜﺮ ﺍﻟﺘﱠﺴْﺒﻴﺢ ﻣﺎ ﳒﱠﺎﻩ‬

‫ﺕ ( ﹶﻏﻄﹼﻰ ﻫﺬﺍ ﻋﻠﻰ ﺍﻷ ﻭﱠﻝ‬

‫ﺺ َﺟﺒﱠﺎ َﺭ ﺍﻟﺴﱠﻤﻮَﺍ ِ‬
‫ﻓﻠﻤﺎ ﻗﺎﻝ ‪ ) ( :‬ﻳﺎ ﺃ ْﺣ َﻤ َﺪ ﺍﻟﹾﻤﺮْﺗَﺠَﻰ ﰲ ﹸﻛﻞﱢ ﻧﺎﺋﺒ ٍﺔ ** ﹸﻗ ْﻢ َﺳﻴﱢﺪﻱ َﻧ ْﻌ ﹺ‬
‫ﻭﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻣﻊ ﻛﻔﺮﻩ ﻣَﻘِﻴﺖٌ ﺟﺪﹰﺍ ﻭﻛﺎﻥ ﻳُﻜِﺜﺮُ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ‪.‬‬
‫ﱪ ﺍﻟﺪّﺍ ﹺﺭ ﻫ ﹾﻞ ﺗﻨ ِﻄﻖُ ** ﺃﻧﺎ ﻣﻜﺎﻥ ﺍﻟﺪﺍﺭ ﻻ‬
‫ﻭﺃﻣﺎ ﺳﻮﻯ ﻫﺬﺍ ﺍﻟﻔﻦﱢ ﻓﻠﻢ ﻳﻌِﺮﻓﹸﻮﺍ ﻟﻪ ﻣﻦ ﺍﳋﻄﺈ ﺇ ﹶﻻ ﻗﻮﻟﹼﻪ ‪ ) :‬ﺃﹶﻣﺴﺘﺨ َ‬
‫ﲔ ﺫﹶﻭﻱ َﺗ ﹾﻔﻨﹺﻴ ِﺪِﻩ ﻣُ ﹾﻄ ﹺﺮﻕُ ( ﻓﻌﺎﺑﻮﻩ ﺑﺬﻟﻚ ﻭﻗﺎﻟﻮﺍ ‪ :‬ﻻ ﻳﻘﻮﻝ ﺃﺣﺪ ‪ :‬ﻟﻘﺪ‬
‫ﺖ ﺟَﺎﺭﹺﻡٌ ** ﺑ َ‬
‫ﺃﻧﻄ ُﻖ ( ) ﻛﺄﻬﻧﺎ ﺇ ﹾﺫ َﺧ ﹺﺮ َﺳ ْ‬
‫ﺠﺮُ ﹶﻛﹶﺄﻧﱠﻪُ‬
‫ﳊَ‬‫ﺳﻜﺖ ﻫﺬﺍ ﺍ ﹶ‬

‫ﺱ ﺍﻟﺪﱠﺍ ﹺﺭ ﻭﻳﺸﺒﱠُﻪ ﺻﻤﻤﻪ ﺑﺼ َﻤ ﹺﻢ ﺍﻟﺼﱠﺨﺮ ‪.‬‬

‫ﺇﻧﺴﺎﻥﹲ ﺳﺎﻛﺖ ﻭﺇﳕﺎ ﻳُﻮﺻَﻒ َﺧ َﺮﺱُ ﺍﻹﻧﺴﺎ ِﻥ َﲞ َﺮ ﹺ‬
‫ﻕ(‬
‫ﲔ ﳐﻨﻮ ﹺ‬‫ﺖ ** ﺑﺎ ﹺﺭ َﺯ ﹶﺓ ﺍﳉ ﹾﻔ ﹺﻦ ﻋ ُ‬‫ﻅ ﻓﻘﺎﻝ ‪ ) :‬ﻛﹶﺄﻥﱠ َﻋ ْﻴَﻨﻪُ ﺇﺫﺍ ﺍﻟﺘﻬَﺒ ْ‬ ‫ﲔ ﺍﻷﺳﺪ ﺑﺎﳉﹸﺤﻮ ِ‬ ‫ﻭﻋﺎﺑﻮﻩ ﺑﻘﻮﻟﻪ ﺣﲔ ﻭﺻﻒ َﻋ َ‬
‫ﺠ ْﺮ ﻭﻗﺎﻝ ﺃﺑﻮ ُﺯﺑَﻴﺪ ‪ ) :‬ﻛﹶﺄﻥﱠ ﻋَﻴﻨﻴﻪ ﰲ‬ ‫ﻑ َﺣ َ‬ ‫ﲔ ﺍﻷﺳﺪ ﺑﺎﻟﻐﺆﻭ ﹺﺭ ﻗﺎﻝ ﺍﻟﺮﱠﺍﺟﺰ ‪ :‬ﻛﺄﳕﺎ َﻳْﻨﻈﹸﺮُ ﻣﻦ َﺟ ْﻮ ِ‬ ‫ﺼﻔﹸﻮ ﹶﻥ ﻋ َ‬
‫َﻭ ُﻫ ْﻢ َﻳ ِ‬
‫ﺠ ﹴﺮ ** ﻗِﻴﻀَﺎ ﺍﻗﺘﻴﺎﺿﹰﺎ ﺑﺄﻃﺮﺍﻑ ﺍﳌﻨﺎﻗﲑ ( ﻭﻣﻊ ﻫﺬﺍ ﻓﺈﻧﱠﺎ ﻻ ﻧﻌﺮﻑ َﺑ ْﻌ َﺪ َﺑﺸﱠﺎ ﹴﺭ ﺃﺷ َﻌ َﺮ ﻣﻨﻪ ‪.‬‬ ‫ﻭَﻗﹾﺒَﲔ ﻣﻦ َﺣ َ‬
‫ﺴﻌﱠﺮُ ( ﻗﺼﺔ ﺭﺍﻫﺒﲔ ﻣﻦ‬ ‫ﲔ َﺗ َ‬
‫ﳉ ْﻤ َﺮَﺗ ﹺ‬
‫ﺨ َﺮ ٍﺓ ** ﺗﺮﻯ ﻓﻴﻬﻤﺎ ﻛﺎ ﹶ‬ ‫ﺻْ‬‫ﻭﻗﺎﻝ ﺃﺑﻮ ُﺯﺑَﻴﺪ ‪َ ) :‬ﻭﻋَﻴﻨﺎ ِﻥ ﻛﺎﻟ ﻮَﻗﹾﺒﲔ ﰲ ﻣﻞﺀ َ‬
‫ﺍﻟﺰﱠﻧﺎﺩﻗﺔ ﻭﺣﺪﱠﺛﲏ ﺃﺑﻮ ﺷُﻌﻴﺐ ﺍﻟ ﹶﻘﻼﱠﻝﹸ ﻭﻫﻮ ﺻُِﻔﹾ ﹺﺮﻱﱞ ﻗﺎﻝ ‪ :‬ﺭُﻫﺒﺎﻥُﺍﻟﺰﱠﻧﺎﺩ ﹶﻗِﺔ‬

‫َﺳﻴّﺎﺣﻮﻥ ﻛﺄﻬﻧﻢ ﺟﻌﻠﻮﺍ ﺍﻟﺴﱢﻴﺎ َﺣ ﹶﺔ ﺑﺪ ﹶﻝ ﺗﻌﻠ ﹺﻖ ﺍﻟﻨﱠﺴﻄﻮﺭﻱ‬

‫ﰲ ﺍﳌﻄﺎﻣﲑ ‪.‬‬
‫ﺖ ﺻﺎﺣﺒَﻪ ﻭﺍﻟﺴﱢﻴﺎﺣﺔ ﻋﻨﺪﻫﻢ ﺃﻻﱠ ﻳﺒﻴﺖ‬‫ﺖ ﻣﻨﻬﻢ ﻭﺍﺣﺪﹰﺍ ﻓﺎﻟﺘﻔﺖﱠ ﺭﺃﻳ َ‬
‫ﻗﺎﻝ ‪ :‬ﻭﻻ َﻳﺴِﻴﺤﻮﻥ ﺇﻻ ﺃﹶﺯﻭﺍﺟﹰﺎ ﻭﻣﱴ ﺭﺃﻳ َ‬
‫ﹶﺃ َﺣﺪُ ﻫﻢ ﰲ ﻣﻨﺰﻝ ﻟﻴﻠﺘَﲔ ﻗﺎﻝ ‪ :‬ﻭﻳﺴِﻴﺤﻮﻥ ﻋﻠﻰ ﺃﺭﺑﻊ ﺧﺼﺎﻝ ‪ :‬ﻋﻠﻰ ﺍﻟﻘﹸﺪْﺱ ﻭﺍﻟﻄﹼﻬﺮ ﻭﺍﻟﺼﱢﺪﻕ ﻭﺍﳌﺴﻜﻨَﺔ ﻓﺄﻣﱠﺎ‬
‫ﺐ ﻏﲑﻩ ﺍﻟﺬﻱ ﻋﻠﻴﻪ‬
‫ﺴ ﹺ‬
‫ﺲ ﺍﻟﻨﱠﺎﺱ ﻟﻪ ﺣَﺘﱠﻰ ﻻ ﻳﺄﻛ ﹸﻞ ﺇﻻﱠ ﻣﻦ ﻛ ْ‬
‫ﺍﳌﺴﻜﻨﺔ ﻓﹶﺄ ﹾﻥ ﻳﺄﻛ ﹶﻞ ﻣﻦ ﺍﳌﺴﺄﻟﺔ ﻭﳑﱠﺎ ﻃﺎﺑﺖ ﺑﻪ ﺃﻧﹸﻔ ُ‬
 ‫ﺏ ﻭﺃﻣﺎ ﺍﻟﻘﹸﺪْﺱ ﻓﻌﻠﻰ ﺃﻥ ﻳﻜﺘُ َﻢ ﺫﻧﺒَﻪ ﻭﺇﻥ‬
‫ﻉ ﻭﺃﻣّﺎ ﺍﻟﺼﱢﺪﻕ ﻓﻌﻠﻰ ﺃﻻﹼ ﻳﻜﺬ َ‬
‫ﳉﻤَﺎ ﹺ‬
‫ﹸﻏ ْﺮ ُﻣ ُﻪ ﻭﻣﺄﲦﻪ ﻭﺃﻣﱠﺎ ﺍﻟﻄﻬﺮ ﻓﺘﺮﻙ ﺍ ِ‬
‫ﺳﺌﻞ ﻋﻨﻪ ‪.‬‬
‫ﺏ(‬‫ﻗﺎﻝ ‪ :‬ﻓﺪﺧﻞ ﺍﻷﻫﻮﺍ َﺯ ﻣﻨﻬﻢ ﺭﺟﻼﻥ ﻓﻤﻀﻰ ﺃ َﺣﺪُﳘﺎ ﳓﻮ ﺍﳌﻘﺎﺑ ﹺﺮ ﻟﻠﻐﺎﺋﻂ ﻭﺟﻠﺲ ﺍﻵﺧَﺮُ ﺑﻘﺮ ﹺ‬
‫ﺕ ﺻﺎﺋ ﹴﻎ ﻭﺧﺮﺟﺖ ﺍﻣﺮﺃﺓﹲ ﻣﻦ ﺑﻌﺾ ﺗﻠﻚ ﺍﻟ ﹸﻘﺼُﻮﺭ ﻭﻣﻌﻬﺎ ُﺣﻖﱞ ﻓﻴﻪ ﺃﺣْﺠﺎﺭٌ ﻧَﻔﻴﺴﺔ ﻓﻠﻤﺎ ﺻَﻌِﺪَﺕ ﻣﻦ ﺍﻟﻄﱠﺮﻳﻖ‬ ‫ﺣﺎﻧﻮ ِ‬
‫ﳊﻖﱡ ﻭﺑﺎَﻳَﻨﻪُ‬
‫ﻂﺍ ﹸ‬
‫ﺾ ﺃﻫﻞ ﺗﻠﻚ ﺍﻟﺪﱡﻭﺭ ﻳﺘﺮﺩﱠ ُﺩ ﻓﻠﻤﺎ ﺳ ﹶﻘ ﹶ‬
‫ﻂ ﺍﳊﻖﱡ ﻣﻦ ﻳﺪﻫﺎ ﻭﻇﹶﻠﻴﻢٌ ﻟِﺒﻌ ﹺ‬ ‫ﺇﱃ ﺩﻛﺎﻥ ﺍﻟﺼﱠﺎﺋﻎ ﺯﻟﻘﺖ ﻓﺴ ﹶﻘ ﹶ‬
‫ﺍﻟﻄﹼَﺒَﻖ ﺗﺒﺪّ َﺩ ﻣﺎ ﻓﻴﻪ ِﻣ َﻦ ﺍﻷﺣْﺠﺎﺭ ﻓﺎﻟَﺘ ﹶﻘ َﻢ‬

‫ﺫﻟﻚ ﺍﻟﻈﱠﻠﻴ ُﻢ ﺃﻋ ﹶﻈ َﻢ ﺣَﺠ ﹴﺮ ﻓﻴﻪ َﻭﹶﺃ ْﻧﻔﹶﺴ ُﻪ ﻭﺫﻟﻚ ﹺﺑ َﻌ ْﻴ ﹺﻦ ﺍﻟﺴّﺎﺋﺢ ﻭﻭﺛﺐ ﺍﻟﺼّﺎﺋ ﹸﻎ ﻭﻏﻠﻤﺎﻧُﻪ ﻓﺠ َﻤﻌُﻮﺍ ﺗﻠﻚ ﺍﻷﺣْﺠَﺎﺭَ‬
‫ﻒ ﺍﻟﹶﻘ ْﻮﻡُ ﻭﺗﻨﺎ َﺣﻮْﺍ‬
‫ﺱ ﻭﺻﺎﺣُﻮﺍ ﻬﺑﻢ ﻓﻠﻢ َﻳ ْﺪﻥﹸ ﻣﻨﻬﻢ ﺃﺣَﺪٌ ﻭﻓﻘﺪﻭﺍ ﺫﻟﻚ ﺍﳊﺠَﺮ ﻓﺼﺮﺧﺖ ﺍﳌﺮﺃ ﹸﺓ ﻓﻜﺸ َ‬ ‫َﻭَﻧﺤّﻮﺍ ﺍﻟﻨﱠﺎ َ‬
‫ﺲ ﻭﻣﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺇﻻﹼ ﻣﻌﻪ‬ ‫ﺐ ﺍﳉﺎﻟ ُ‬
‫ﺠ َﺮ ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ ‪ :‬ﻭﺍﻟﻠﹼ ِﻪ ﻣﺎ ﻛﺎﻥ ﺑﻘﺮﺑﻨﺎ ﺇﻻﹼ ﻫﺬﺍ ﺍﻟﺮّﺍﻫ ُ‬ ‫ﳊَ‬‫ﻓﻠﻢ ﻳﺼﻴﺒﻮﺍ ﺍ ﹶ‬
‫ﺾ ﺍﳊﻴﻮﺍﻥ‬ ‫ﺢ ﺍﻟﻈﻠﻴ ُﻢ ﻓﻴﻜﻮ ﹶﻥ ﻗﺪ ﺷﺎﺭ َﻙ ﰲ ﺩَﻡ ﺑﻌ ﹺ‬ ‫ﻓﺴﺄﻟﻮﻩ ﻋﻦ ﺍﳊﺠﺮ ﻓﻜِﺮﻩ ﺃ ﹾﻥ ﳜﱪَﻫﻢ ﺃﻧﻪ ﰲ ﺟﻮﻑ ﺍﻟﻈﻠﻴﻢ ﹶﻓﻴُﺬﹾَﺑ َ‬
‫ﺕ ﺷﻴﺌﹰﺎ ﻭﲝﺜﹸﻮﻩ ﻭ ﹶﻓﺘّﺸُﻮﺍ ﻛﻞﹼ ﺷﻲﺀ ﻣﻌﻪ ﻭﺃﳊﱡﻮﺍ ﻋﻠﻴﻪ ﺑﺎﻟﻀّﺮﺏ ﻭﺃﻗﺒﻞ ﺻﺎ ِﺣﺒُﻪُ ﻭﻗﺎﻝ ‪ :‬ﺍﺗﱠﻘﹸﻮﺍ ﺍﻟﻠﹼ َﻪ‬ ‫ﻓﻘﺎﻝ ﻣﺎ ﺃﺧ ﹾﺬ ُ‬
‫ﺖ ﺇﻟﻴﻪ ﺷﻴﺌﹰﺎ ﻓﻀﺮَﺑﻮﳘﺎ ﻟﻴﻤﻮﺗَﺎ ﻓﺒﻴﻨﻤﺎ ﳘﺎ ﻛﺬﻟﻚ ﺇ ﹾﺫ‬ ‫ﻓﺄﺧﺬﹸﻭُﻩ ﻭﻗﺎﻟﻮﺍ ‪ :‬ﺩﻓﻌﺘَﻪ ﺇﱃ ﻫﺬﺍ َﺣﺘﱠﻰ ﹶﻏﻴﱠَﺒﻪُ ﻓﻘﺎﻝ ‪ :‬ﻣﺎ ﺩﻓﻌ ُ‬
‫ﲔ‬
‫َﻣﺮﱠ ﺭَﺟُﻞﹲ َﻳ ْﻌ ِﻘﻞﹸ ﻓﻔﻬﻢ ﻋﻨ ُﻬ ُﻢ ﺍﻟﻘِﺼﱠﺔ ﻭﺭﺃﻯ ﻇﹶﻠﻴﻤﹰﺎ ﻳﺘﺮﺩّ ُﺩ ﻓﻘﺎﻝ ﳍﻢ ‪ :‬ﺃﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻈﻠﻴ ُﻢ ﻳﺘﺮﺩﱠﺩ ﰲ ﺍﻟﻄﺮﻳﻖ ِﺣ َ‬
‫ﺏ ﺍﻟﻈﻠﻴﻢ ﻭﺫﲝﻮﻩ ﻭﺷ ﱡﻘﻮﺍ ﻋﻦ ﻗﺎﻧﺼﺘﻪ ﻓﻮﺟﺪﻭﺍ‬ ‫ﻂ ﺍﳊﺠﺮ ﻗﺎﻟﻮﺍ ‪ :‬ﻧﻌ ْﻢ ﻗﺎﻝ ‪ :‬ﻓﻬﻮ ﺻﺎﺣﺒﻜﻢ ﻓﻌ ﻮﱠﺿُﻮﺍ ﺃﺻﺤﺎ َ‬ ‫ﺳ ﹶﻘ ﹶ‬
‫ﺸﻄﹾﺮﻩ ﺇﻻﹼ ﺃﻬﻧﺎ ﺃﻋﻄ ْﺘ ُﻪ ﹶﻟ ﻮْﻧﹰﺎ ﺻﺎ َﺭ ﺍﻟﺬﻱ ﺍﺳﺘﻔﺎﺩُﻭﻩ ﻣﻦ ﺟﻬ ِﺔ‬‫ﺺ ﰲ ﺫﻟﻚ ﺍﳌﻘﺪﺍ ﹺﺭ ﻣﻦ ﺍﻟﺰﱠﻣﺎ ِﻥ ﺷَﺒﻴﻬﹰﺎ ﹺﺑ َ‬ ‫ﺍﳊﺠَﺮ ﻭﻗﺪ َﻧﹶﻘ َ‬
‫ﺐ‪.‬‬‫ﺢ ﳍﻢ ﻣﻦ ﻭ ْﺯ ِﻥ ﺫﻟﻚ ﺍﻟﺸﱠﻄﺮ ﺃ ﹾﻥ ﹶﻟ ْﻮ ﻛﺎ ﹶﻥ ﱂ َﻳ ﹾﺬ َﻫ ْ‬ ‫ﺍﻟﻠﱠ ْﻮ ِﻥ ﺃﺭﺑ َ‬
‫ﲑ ﻧﺎ ﹺﺭ ﺍﳊﺠَﺮ ‪.‬‬
‫ﻭﻧﺎ ُﺭ ﺍﻟﻘﺎﻧﺼ ِﺔ ﻏ ُ‬

‫ﺿﻌِﻬﺎ ﻭﺃﻱﱠ ﺷﻲﺀ‬ ‫ﻼ ﻣﻦ ﺍﻟﻘﹶﻮﻝ ﰲ ﺍﻟﻨﱢﲑﺍ ِﻥ ﻭﺃﺟﻨﺎﺳﻬﺎ ﻭﻣﻮﺍ ِ‬ ‫) ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﻨﱢﲑﺍﻥ ﻭﺃﻗﺴﺎﻣﻬﺎ ( ﻭﳓ ُﻦ ﺫﺍﻛﺮﹺﻭﻥ ﺟُ َﻤ ﹰ‬
‫ﻑ ﺇﱃ ﺍﻟﻌﺠَﻢ ﻭﺃﻱﱢ ﺷﻲﺀ ﻣﻨﻬﺎ ﻳﻀﺎﻑ ﺇﱃ ﺍﻟﻌﺮَﺏ ﻭﻧُﺨﹺﺒﺮُ ﻋﻦ ﻧﲑﺍﻥ ﺍﻟﺪﱢﻳﺎﻧﺎﺕ ﻭﻏﲑ ﺍﻟﺪﱢﻳﺎﻧﺎﺕ ﻭﻋﻤﱠﻦ‬ ‫ﻣﻨﻬﺎ ﻳﻀﺎ ُ‬
‫ﻁ ﰲ ﺗﻌﻈﻴﻤﻬﺎ ﺣﺘﱠﻰ َﻋَﺒﺪَﻫﺎ ﻭﻧُﺨﹺﺒﺮُ ﻋﻦ ﺍﳌﻮﺍﺿ ﹺﻊ ﺍﻟﱵ ﻋُﻈﹼ َﻢ ﻓﻴﻬﺎ ِﻣ ْﻦ ﺷﺄﻥ‬ ‫ﻋﻈﱠﻤﻬﺎ ﻭﻋﻤﱠﻦ ﺍﺳﺘﻬﺎ ﹶﻥ ﻬﺑﺎ ﻭﻋﻤﱠ ْﻦ ﺃﻓ َﺮ ﹶ‬
‫ﺍﻟﻨﱠﺎﺭ ‪.‬‬

‫ﻧﺎﺭ ﺍﻟﻘﺮﺑﺎﻥ‬

‫ﻑ‬
‫ﺖ ﻬﺑﺎ ﺃﻥﱠ ﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞﹼ ﺟﻌﻠﻬﺎ ﻟﺒﲏ ﺇﺳﺮﺍﺋﻴ ﹶﻞ ﰲ ﻣﻮﺿ ﹺﻊ ﺍﻣﺘﺤﺎﻥ ﺇﺧﻼﺻﻬﻢ َﻭَﺗ َﻌﺮﱡ ِ‬ ‫ﻓﻤﻦ ﻣﻮﺍﺿﻌﻬﺎ ﺍﻟﱵ ُﻋﻈﱢ َﻤ ْ‬
‫ﻂ ﺑﻪ‬ ‫ﺖ ﻧﺎﺭٌ ﻣﻦ ِﻗَﺒ ﹺﻞ ﺍﻟﺴّﻤﺎﺀ َﺣﺘﱠﻰ ﺗُﺤﻴ ﹶ‬ ‫ﺻﺪﻕ ﻧﻴﺎﻬﺗﻢ ﻓﻜﺎﻧﻮﺍ ﻳﺘﻘﺮﱠﺑﻮﻥ ﺑﺎﻟﻘﺮْﺑﺎﻥ ﹶﻓ َﻤ ْﻦ ﻛﺎ ﹶﻥ ﻣﻨﻬﻢ ﻣُﺨﻠِﺼﹰﺎ ﻧﺰﻟ ْ‬
‫ﻀ ﻮْﺍ‬
‫ﺨﻠِﺼﹰﺎ ﰲ َﺗ ﹶﻘﺮﱡﺑﹺﻪ ﻭﻣَﺘَﻰ ﹶﻟ ْﻢ َﻳ َﺮ ْﻭ ﻫَﺎ َﻭَﺑ ِﻘ َﻲ ﺍﻟ ﹸﻘ ْﺮﺑَﺎ ﹸﻥ ﻋﻠﻰ ﺣَﺎﻟﻪ ﹶﻗ َ‬
‫ﺐ ﺍﻟﻘﹸ ْﺮﺑَﺎﻥ ُﻣ ْ‬
‫ﺖ ﺫﻟﻚ ﻛﺎﻥ ﺻﺎﺣ ُ‬ ‫ﻓﺘﺄﻛﹸ ﹶﻠﻪُ ﻓﺈﺫﺍ ﹶﻓَﻌ ﹶﻠ ْ‬
‫ﺑﺄﻧﱠﻪ ﻛﺎ ﹶﻥ ﻣﺪﺧﻮ ﹶﻝ ﺍﻟﻘﻠﹾﺐ ﻓﺎ ِﺳ َﺪ ﺍﻟﻨﱢﻴ ِﺔ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ‪ :‬ﺍﻟﱠﺬﻳ َﻦ ﻗﹶﺎﻟﻮﺍ ﺇﻥﱠ ﺍﻟﻠﹼﻪ َﻋ ﹺﻬ َﺪ ﺇﹶﻟ ْﻴﻨَﺎ ﹶﺃﻻﱠ ﻧُ ْﺆ ِﻣ َﻦ‬
‫ﻟ َﺮﺳُﻮ ﹴﻝ َﺣﺘﱠﻰ ﻳَﺄﹾﺗِﻴَﻨَﺎ ﹺﺑ ﹸﻘ ْﺮﺑَﺎ ٍﻥ ﺗ ﹾﺄﻛﹸﻠﹸﻪ ﺍﻟﻨّﺎ ُﺭ ﹸﻗ ﹾﻞ‬
 ‫ﲔ‪.‬‬ ‫ﺕ ﻭَﺑﺎﻟﹼﺬﻱ ﹸﻗ ﹾﻠُﺘ ْﻢ ﹶﻓِﻠ َﻢ ﻗﹶﺘ ﹾﻠُﺘﻤُﻮ ُﻫ ْﻢ ﺇ ﹾﻥ ﹸﻛ ْﻨُﺘ ْﻢ ﺻﺎ ِﺩِﻗ َ‬
‫ﹶﻗ ْﺪ ﺟَﺎﺀ ﹸﻛ ْﻢ ُﺭ ُﺳ ﹲﻞ َﻣ ْﻦ ﻗﹶﺒْﻠِﻲ ﺑﹺﺎ ﹾﻟَﺒﻴﱢﻨَﺎ ِ‬
‫ﺕ ﻭَﺑﺎﻟﺬِﻱ ﹸﻗﻠﹾﺘ ْﻢ‬
‫ﻭﺍﻟﺪﱠﻟﻴﻞ ﻋﻠﻰ ﺃﻥﹼ ﺫﻟﻚ ﹶﻗ ْﺪ ﻛﹶﺎ ﹶﻥ ﻣﻌﻠﻮﻣﹰﺎ ﻗﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﹼ ‪ :‬ﹶﻗ ْﺪ ﺟَﺎ َﺀ ﹸﻛ ْﻢ ُﺭ ُﺳ ﹲﻞ ﻣِﻦ ﹶﻗ ْﺒﻠِﻲ ﺑﺎ ﹾﻟَﺒﻴﱢﻨَﺎ ِ‬
‫ﲑ ﻣﺼﻠﺤﹶﺔ ﺫﻟﻚ ﺍﻟﺰّﻣﺎ ِﻥ ﻭﻭﻓﻖ‬ ‫ﰒﱠ ﺇﻥﹼ ﺍﻟﻠﹼﻪ َﺳَﺘ َﺮ ﻋﻠﻰ ﻋﺒﺎﺩِﻩ ﻭﺟ َﻌ ﹶﻞ ﺑﻴﺎ ﹶﻥ ﺫﻟﻚ ﰲ ﺍﻵﺧﺮﺓ ﻭﻛﺎﻥ ﺫﻟﻚ ﺍﻟﺘّﺪﺑ َ‬
‫ﻃﺒﺎﺋﻌﻬﻢ ﻭﻋﻠﻠﻬﻢ ﻭﻗﺪ ﻛﺎ ﹶﻥ ﺍﻟﻘﻮﻡ ﻣﻦ ﺍﳌﻌﺎﻧﺪِﺓ ﻭﺍﻟﻐَﺒﺎﻭﺓ ﻋﻠﻰ ﻣﻘﺪﺍ ﹴﺭ ﱂ ﻳﻜ ْﻦ ﻟﻴﻨﺠﻊ ﻓﻴﻬﻢ َﻭﻳَﻜﻤُ ﹶﻞ ﳌﺼﻠﺤﺘﻬﻢ ﺇﻻ‬
‫ﻣﺎ ﻛﺎﻥ ﰲ ﻫﺬﺍ ﺍﻟﻮﺯْﻥ ﻓﻬﺬﺍ ﺑَﺎ ﺏٌ ﻣﻦ ِﻋﻈﹶﻢ ﺷﺄ ِﻥ ﺍﻟﻨﱠﺎﺭ ﰲ ﺻُﺪﻭﺭ ﺍﻟﻨﱠﺎﺱ ‪.‬‬
‫ﻭﳑﱠﺎ ﺯﺍﺩ ﰲ ﺗﻌﻈﻴﻢ ﺷﺄ ِﻥ ﺍﻟﻨﱠﺎﺭ ﰲ ﺻﺪﻭﺭ ﺍﻟﻨﱠﺎﺱ ﻗﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞﱠ ‪َ :‬ﻭ َﻫ ﹾﻞ ﹶﺃﺗَﺎ َﻙ ﺣَﺪﻳﺚﹸ ﻣُﻮﺳَﻰ ﺇ ﹾﺫ َﺭﺃﹶﻯ ﻧَﺎﺭﹰﺍ‬
‫ﺲ ﹶﺃ ْﻭ ﺃ ﹺﺟﺪُ ﻋَﻠﹶﻰ ﺍﻟﻨﱠﺎﺭ ُﻫﺪًﻯ ﹶﻓﹶﻠﻤﱠﺎ ﹶﺃﺗَﺎ ﻫَﺎ ﻧُﻮﺩﻱ ﻳَﺎ‬
‫ﺴﺖُ ﻧَﺎﺭﹰﺍ ﹶﻟ َﻌﻠﱢﻲ ﺁﺗِﻴ ﹸﻜ ْﻢ ِﻣﻨْﻬﺎ ﺑ ﹶﻘَﺒ ﹴ‬
‫ﹶﻓ ﹶﻘﺎﻝ َﻷ ْﻫ ِﻠ ِﻪ ﺍ ْﻣﻜﹸﺜﻮﺍ ﺇﻧﱢﻲ ﺁَﻧ ْ‬
‫ﺱ ﻃﹸﻮًﻯ ﻭﻗﺎﻝ ﻋﺰّ ﻭﺟﻞﹼ ‪ :‬ﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ ﻣُﻮﺳَﻰ َﻷ ْﻫ ِﻠ ِﻪ ﺇﻧﱢﻲ‬ ‫ﻚ ﺑﹺﺎﻟﹾ ﻮَﺍﺩِﻱ ﺍﳌﹸ ﹶﻘﺪﱠ ﹺ‬
‫ﻚ ﺇﻧﱠ َ‬‫ﻚ ﻓﹶﺎ ْﺧ ﹶﻠ ْﻊ َﻧﻌْﻠ ْﻴ َ‬ ‫ﻣُﻮﺳَﻰ ﺇﻧﱢﻲ ﺃﻧَﺎ َﺭﺑﱡ َ‬
‫ﻱ ﺃ ﹾﻥ ﺑُﻮ ﹺﺭ َﻙ َﻣ ْﻦ ﰲ‬
‫ﺼ ﹶﻄﻠﹸﻮ ﹶﻥ ﹶﻓ ﹶﻠﻤﱠﺎ ﺟَﺎﺀَﻫﺎ ُﻧ ﻮﹺﺩ َ‬
‫ﺲ ﹶﻟ َﻌﻠﱠﻜﹸ ْﻢ َﺗ ْ‬
‫ﺏ ﹶﻗَﺒ ﹴ‬ ‫ﺸﻬَﺎ ﹴ‬
‫ﺨَﺒ ﹴﺮ ﹶﺃ ْﻭ ﺁﺗِﻴ ﹸﻜ ْﻢ ﹺﺑ ِ‬
‫ﺴﺖُ ﻧَﺎﺭﹰﺍ ﺳَﺂﺗﻴ ﹸﻜ ْﻢ ِﻣ ْﻨﻬَﺎ ﹺﺑ َ‬
‫ﺁَﻧ ْ‬
‫ﲔ‪.‬‬‫ﺍﻟﻨﱠﺎ ﹺﺭ َﻭ َﻣ ْﻦ َﺣ ْﻮﹶﻟﻬَﺎ َﻭ ُﺳْﺒﺤَﺎ ﹶﻥ ﺍﻟﻠﹼﻪ َﺭﺏﱢ ﺍﻟﹾﻌﺎﹶﻟ ِﻤ َ‬
‫ﻭﻛﺎﻥ ﺫﻟﻚ ﳑﺎ ﺯﺍﺩ ﰲ ﹶﻗ ْﺪ ﹺﺭ ﺍﻟﻨّﺎﺭ ﰲ ﺻﺪﻭﺭ ﺍﻟﻨﱠﺎﺱ ‪.‬‬

‫ﻭﻣﻦ ﺫﻟﻚ ﻧﺎﺭ ﺇﺑﺮﺍﻫﻴﻢ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﹼ ‪ :‬ﻗﹶﺎﻟﹸﻮﺍ َﺳ ِﻤ ْﻌﻨَﺎ ﻓﺘًﻰ َﻳ ﹾﺬﻛﹸﺮُﻫُ ْﻢ ( ُﻳﻘﹶﺎ ﹸﻝ ﹶﻟﻪُ‬
‫ﺼﺮُﻭﺍ ﺁﳍﹶﺘ ﹸﻜ ْﻢ ﺇ ﹾﻥ ﹸﻛ ْﻨُﺘ ْﻢ‬ ‫ﺸ َﻬﺪُﻭ ﹶﻥ ﰒ ﻗﺎ ﹶﻝ ‪ :‬ﻗﹶﺎﻟﻮﺍ َﺣﺮﱢﻗﹸﻮ ُﻩ َﻭﺍﹾﻧ ُ‬
‫ﺇﺑﺮَﺍﻫﻴ ُﻢ ﻗﹶﺎﻟﻮﺍ ﹶﻓ ﹾﺄﺗُﻮﺍ ﺑﹺﻪ ﻋَﻠﹶﻰ ﹶﺃ ْﻋﻴُ ﹺﻦ ﺍﻟﻨﱠﺎﺱ ﹶﻟَﻌﻠﱠﻬ ْﻢ َﻳ ْ‬
‫ﲔ ﻓﻠﻤﺎ ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﹼ ‪ :‬ﹸﻗ ﹾﻠﻨَﺎ ﻳَﺎ ﻧَﺎ ُﺭ ﻛﹸﻮﻧﹺﻲ َﺑﺮْﺩﹰﺍ َﻭﺳَﻼﻣﹰﺎ ﻋَﻠﹶﻰ ﺇ ْﺑﺮَﺍ ﻫِﻴﻢ ﻛﺎ ﹶﻥ‬ ‫ﻓﹶﺎﻋِﻠ َ‬

‫ﺗﻨﻮﻳﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﺸﺄﻥ ﺍﻟﻨﺎﺭ‬

‫ﻀ ﹺﺮ ﻧَﺎﺭﹰﺍ ﻓﹶﺈﺫﹶﺍ ﺃ ْﻧُﺘ ْﻢ ِﻣ ْﻨﻪُ ﺗُﻮ ِﻗﺪُﻭ ﹶﻥ ‪.‬‬‫ﺠ ﹺﺮ ﺍﻷ ْﺧ َ‬ ‫ﻭﻫﻮ ﻗﻮﻟﻪ ﻋﺰﱠ ﻭﺟﻞﱠ ‪ :‬ﺍﻟﱠﺬِﻱ َﺟ َﻌ ﹶﻞ ﹶﻟ ﹸﻜ ْﻢ ِﻣ َﻦ ﺍﻟﺸ َ‬
‫ﻭﺍﻟﻨﱠﺎﺭ ِﻣ ْﻦ ﺃﻛﹾﺒَﺮ ﺍﳌﺎﻋﻮﻥ ﻭﺃﻋ ﹶﻈ ﹺﻢ ﺍﳌﻨﺎﻓﻊ ﺍﳌﺮﺍﻓﻖ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﻭﻟﻮ ﱂ ﻳﻜ ْﻦ ﻓﻴﻬﺎ ﺇﻻﹼ ﺃﻥﱠ ﺍﻟﻠﱠﻪ ﻋﺰّ ﻭﺟﻞﹼ‬
‫ﻗﺪ َﺟﻌَﻠﻬَﺎ ﺍﻟﺰﺍﺟﺮ ﹶﺓ ﻋﻦ ﺍﳌﻌﺎﺻﻲ ﻟﻜﺎﻥ ﺫﻟﻚ ﳑّﺎ ﻳﺰﻳ ُﺪ ﰲ ﹶﻗ ْﺪﺭﹺﻫﺎ ﻭﰲ ﻧَﺒﺎﻫﺔ ِﺫﻛﹾﺮﻫﺎ ‪.‬‬
‫ﺤﻦُ َﺟ َﻌ ﹾﻠﻨَﺎ ﻫَﺎ َﺗ ﹾﺬ ِﻛ َﺮ ﹰﺓ‬
‫ﺸﺌﹸﻮ ﹶﻥ ‪ .‬ﰒ ﻗﺎﻝ ‪َ :‬ﻧ ْ‬ ‫ﺤﻦُ ﺍ ﹸﳌ ْﻨ ِ‬ ‫ﺠ َﺮَﺗﻬَﺎ ﹶﺃ ْﻡ َﻧ ْ‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ‪ :‬ﹶﺃ ﹶﻓ َﺮﹶﺃﻳْﺘ ُﻢ ﺍﻟﻨّﺎﺭ ﺍﻟﱠﱵ ﺗُﻮﺭُﻭ ﹶﻥ ﺃﺃﻧﺘ ْﻢ ﹶﺃ ْﻧﺸَﺄ ﹾﰎ َﺷ َ‬
‫ﺤﻦُ َﺟ َﻌ ﹾﻠﻨَﺎ ﻫَﺎ َﺗ ﹾﺬ ِﻛ َﺮﹰﺓ َﻭﻣَﺘﺎﻋﹰﺎ‬
‫َﻭ َﻣﺘَﺎﻋﹰﺎ ِﻟ ﹾﻠ ُﻤ ﹾﻘ ﻮﹺﻳ َﻦ ﻓﻘﻒ ﻋﻨﺪ ﻗﻮﻟﻪ ‪َ :‬ﻧ ْ‬

‫ﻓﺈ ﹾﻥ ﻛﻨﺖ ﻬﺑﺬﺍ ﺍﻟﻘﻮﻝ ﻣﺆﻣﻨﹰﺎ ﻓﺘﺬﻛﱠ ْﺮ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻨﻌﻤﺔ ﺃﻭ ﹰﻻ ﰒ ﺁﺧﺮﹰﺍ ﰒ ﺗﻮ ﻫﱠ ْﻢ ﻣﻘﺎﺩﻳﺮ ﺍﻟﻨﻌﻢ ﻭﺗﺼﺎﺭﻳﻔﻬﺎ ‪.‬‬
‫ﺡ ﻭﺑﺎﳊﺎﺻِﺐ ﻭﺍﻟﺮﱡ ُﺟ ﹺﻢ ﻭﺑﺎﻟﺼّﻮﺍﻋﻖ ﻭﺑﺎﳋﺴْﻒ ﻭﺍﳌﺴﺦ ﻭﺑﺎﳉﹸﻮﻉ‬ ‫ﻕ ﻭﺍﻟﺮﱢﻳﺎ ﹺ‬
‫ﻭﻗﺪ ﻋﻠﻤﻨﺎ ﹶﺃﻥﱠ ﺍﻟﻠﹼﻪ ﻋﺬﱠﺏ ﺍﻷﻣ َﻢ ﺑﺎﻟﻐَﺮ َ‬
‫ﻭﺑﺎﻟﻨﻘﺺ ﻣﻦ ﺍﻟﺜﻤﺮﺍﺕ ﻭﱂ ﻳﺒﻌﺚ ﻋﻠﻴﻬﻢ ﻧَﺎﺭﹰﺍ ﻛﻤﺎ ﺑﻌﺚ ﻋﻠﻴﻬﻢ ﻣﺎ ًﺀ ﻭَﺭﳛﹰﺎ ﻭﺣﺠﺎﺭﺓ ﻭﺇﳕﺎ ﺟﻌﻠﻬﺎ ﻣﻦ ﻋﻘﺎﺏ‬
‫ﺍﻵﺧﺮﺓ ﻭﻋﺬﺍﺏ ﺍﻟﻌُﻘَﺒﻰ ﻭﻬﻧﻰ ﺃﻥ ﻳُﺤﺮﻕ ﻬﺑﺎ ﺷﻲﺀ ﻣﻦ ﺍﳍﻮﺍﻡّ ﻭﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ :‬ﻻ ﺗُ َﻌﺬﱢﺑُﻮﺍ‬
‫ﹺﺑ َﻌﺬﹶﺍﺏ ﺍﻟﻠﹼﻪ ﹶﻓ ﹶﻘ ْﺪ َﻋﻈﱠ َﻤﻬَﺎ ﻛﻤﺎ ﺗﺮﻯ ‪.‬‬
‫ﻓﺘﻔﻬﱠ ْﻢ ﺭَﺣِﻤَﻚ ﺍﷲ ﻓﻘﺪ ﺃﺭﺍ َﺩ ﺍﻟﻠﹼ ُﻪ ﺇﻓﻬَﺎﻣﻚ ‪.‬‬
‫ﺼﺮَﺍ ِﻥ ﹶﻓﺒﹺﺄﻱﱢ ﺁ ﹶﻻ ِﺀ َﺭﺑﱢ ﹸﻜﻤَﺎ ُﺗ ﹶﻜﺬﱢﺑَﺎ ِﻥ ﻓﺠﻌﻞ‬
‫ﻼ َﺗ ْﻨَﺘ ِ‬
‫ﻭﻗﺎﻝ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻟِﻠﺜﱠ ﹶﻘ ﹶﻠ ْﻴ ﹺﻦ ‪ :‬ﻳُ ْﺮ َﺳﻞﹸ َﻋ ﹶﻠ ْﻴ ﹸﻜﻤَﺎ ﺷُﻮَﺍﻅﹲ ِﻣ ْﻦ ﻧَﺎ ﹴﺭ َﻭﻧُﺤَﺎﺱٌ ﻓ ﹶ‬
‫ﺱ ﻭﳘﺎ ﺍﻟﻨّﺎ ُﺭ ﻭَﺍﻟﺪﱡﺧﺎﻥﹸ ﻣﻦ ﺍﻵﻳﺔ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﻋﻠﻰ َﻧﺴَﻖ ﺍﻟﻜﻼﻡ ‪ :‬ﹶﻓﹺﺒﹶﺄﻱﱢ ﺁ ﹶﻻ ِﺀ َﺭﺑﱢ ﹸﻜﻤَﺎ ُﺗ ﹶﻜﺬﱢﺑَﺎ ِﻥ ﻭﱂ‬ ‫ﺍﻟﺸﱡﻮﺍﻅ ﻭﺍﻟﻨﱡﺤَﺎ َ‬
‫ﲑ ﺇﺩﺧﺎ ﹺﻝ ﺍﻟﻨﱠﺎﺱ ﻓﻴﻬﺎ‬ ‫ﻑ ﻭﺍﻟ َﻮﻋِﻴ ِﺪ ﻬﺑﺎ ﻏ َ‬
‫ﺐ ﺑﺎﻟﻨّﺎﺭ ﻧﻌﻤﺔﹲ ﻳﻮ َﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﻟﻜِﻨﻪ ﺃﺭﺍ َﺩ ﺍﻟﺘّﺤﺬﻳ َﺮ ﺑﺎﳋﻮ ِ‬
‫َﻳ ْﻌ ﹺﻦ ﺃﻥ ﺍﻟﺘّﻌْﺬﻳ َ‬
‫ﻭﺇﺣﺮﺍﻗﻬﻢ ﻬﺑﺎ ‪.‬‬

‫ﺲ(‬‫ﺐ ** ﺑﹺﻠِ ﻮَﻯ ﻋُﻨَﻴﺰﹶﺓ ِﻣ ْﻦ ﻣَﻘﻴ ﹺﻞ ﺍﻟﺘﱡﺮﻣُ ﹺ‬

‫ﺼ ﹴ‬
‫ﺤِ‬
‫ﺷﻌﺮ ﰲ ﺑﻌﺾ ﺍﻟﻨﺒﺎﺕ ﻭﻗﺎﻝ ﺍﳌﺮﱠﺍﺭ ﺑﻦ ﻣﻨﻘﺬ ‪ ) :‬ﻭﻛﹶﺄﻥﱠ ﺃﺭﺣُﻠﻨﺎ ﲜﻮﱟ ﻣُ ْ‬
‫ﺐ ﺍﻟﻮﺍﺩﻱ ﻭﺭﻃﻮَﺑَﺘﻪُ ﻭﺇﺫﺍ ﻛﺎﻥ‬ ‫ﺼ َ‬ ‫ﺲ ( ﺃﺭﺍﺩ ﺧ ْ‬
‫ﺲ ﺃ ﻫْﻠ َﻬﺎ ﱂ ﻳُ ﹾﻘَﺒ ﹺ‬
‫ﺚ ﺧﺎﻟﻄﺖ ﺍﳋﺰﺍﻣﻰ َﻋ ْﺮﻓﹶﺠﹰﺎ ** ﻳﺄﺗﻴﻚ ﻗﺎﺑ ُ‬ ‫) ﰲ ﺣﻴ ﹸ‬
‫ﺲ ﱂ ُﻳ ﻮﹺﺭ ﻧﺎﺭﹰﺍ ﻭﻗﺎﻝ ﹸﻛﹶﺜﻴﱢﺮ ‪ ) ( :‬ﻟﻪ ﺣﺴﺐٌ ﰲ ﺍﳊﻲﱢ ﻭﺍ ﹺﺭ ﹺﺯﻧَﺎ ُﺩ ُﻩ **‬ ‫ﻛﺬﻟﻚ ﱂ ﺗَﻘﹾﺪَﺡ ﻋﻴﺪﺍُﻧ ُﻪ ﻓﺈ ﹾﻥ َﺩﺧَﻠﻬﺎ ﻣﺴﺘﻘﺒ ٌ‬
‫ﺥ َﺣﺜﱠﻪُ ﺍﻟ َﻮ ْﺭﻱُ ﻋﺎﺟ ﹸﻞ (‬
‫َﻋﻔﹶﺎ ُﺭ َﻭ َﻣ ْﺮ ٌ‬

‫ﻭﺍﻟﻌَﻔﺎﺭ ﻭﺍﳌﹶﺮْﺥ ﻣﻦ ﺑﲔ ﲨﻴﻊ ﺍﻟﻌِﻴﺪﺍﻥ ﺍﻟﱵ ﺗُ ﹾﻘ َﺪﺡُ ﺃﹶﻛﹶﺜﺮُﻫﺎ ﰲ ﺫﻟﻚ ﻭﺃﺳﺮﻋُﻬﺎ ‪.‬‬
‫ﺠ َﺪ ﺍ ﹶﳌ ْﺮﺥُ ﻭﺍﻟﻌَﻔﺎﺭ ‪.‬‬
‫ﺠ ﹺﺮ ﻧﺎﺭٌ ﻭﺍﺳﺘﻤ َ‬
‫ﻗﺎﻝ ‪ :‬ﻭﻣﻦ ﺃﻣﺜﺎﳍﻢ ‪ :‬ﰲ ﹸﻛﻞﱢ ﺍﻟﺸﱠ َ‬
‫ﺴَﺘ ْﻤ ِﻄﺮُﻭ ﹶﻥ ﻬﺑﺎ ﰲ ﺍﳉﺎﻫﻠﻴﱠِﺔ ﺍﻷﻭﱃ ﻓﺈﻬﻧﻢ ﻛﺎﻧﻮﺍ ﺇﺫﺍ ﺗﺘﺎﺑﻌﺖ ﻋﻠﻴﻬﻢ ﺍﻷ َﺯﻣَﺎﺕ‬ ‫ﻭﻧﺎﺭٌ ﺃﺧﺮﻯ ﻭﻫﻲ ﺍﻟﻨّﺎﺭ ﺍﻟﱵ ﻛﺎﻧﻮﺍ َﻳ ْ‬
‫ﻭ َﺭ ﹶﻛ َﺪ ﻋﻠﻴﻬﻢ ﺍﻟﺒﻼ ُﺀ ﻭﺍﺷﺘﺪّ ﺍﳉﹶﺪْﺏ ﻭﺍﺣﺘﺎﺟﻮﺍ ﺇﱃ ﺍﻻﺳﺘِﻤْﻄﺎﺭ ﺍﺳﺘﺠﻤﻌﻮﺍ َﻭﺟَﻤﻌُﻮﺍ ﻣﺎ ﹶﻗ َﺪﺭُﻭﺍ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟَﺒﻘﹶﺮ ﰒ‬
‫ﲔ ﻋَﺮﺍﻗِﻴﺒﻬﺎ ﺍﻟﺴﱠ ﹶﻠ َﻊ ﻭﺍﻟ ُﻌﺸَﺮ ﰒﱠ ﺻﻌﺪﻭﺍ ﻬﺑﺎ ﰲ ﺟﺒ ﹴﻞ ﻭ ْﻋ ﹴﺮ ﻭﺃﺷ َﻌﻠﹸﻮﺍ ﻓﻴﻬﺎ ﺍﻟﻨﱢﲑﺍ ﹶﻥ ﻭﺿﺠﱡﻮﺍ‬
‫ﻋ ﹶﻘﺪُﻭﺍ ﰲ ﺃﺫﻧَﺎﻬﺑﺎ ﻭﺑ َ‬
‫ﺏ ﺍﻟﺸﱡﻘﻴﺎ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺃﹸ َﻣﻴﱠﺔﹸ ‪ ) :‬ﺳﻨﺔﹲ ﺃﺯﻣﺔﹲ ﲣﻴﻞ ﺑﺎﻟﻨﺎ ** ﺱ‬‫ﺑﺎﻟﺪﱡﻋﺎﺀ ﻭﺍﻟﺘﻀﺮﱡﻉ ﻓﻜﺎﻧﻮﺍ َﻳ َﺮ َْﻭَﻥ ﺃﻥﹼ ﺫﻟﻚ ﻣﻦ ﺃﺳﺒﺎ ﹺ‬
‫ﺗﺮﻯ ﻟﻠﻌﻀﺎﻩ ﻓﻴﻬﺎ ﺻﺮﻳﺮﺍ (‬

‫) ﺇﺫ ﻳﺴﻔﻮﻥ ﺑﺎﻟﺪﻗﻴﻖ ﻭﻛﺎﻧﻮﺍ ** ﻗﺒﻞ ﻻ ﻳﺄﻛﻠﻮﻥ ﺷﻴﺌﹰﺎ ﻓﻄﲑﺍ ( ) ﻭﻳﺴﻮﻗﻮﻥ ﺑﺎﻗﺮﹰﺍ ﻳﻄﺮﺩ ﺍﻟﺴﻪ ** ﻝ ﻣﻬﺎﺯﻳﻞ‬
‫ﺧﺸﻴ ﹰﺔ ﺃﻥ ﻳﺒﻮﺭﺍ ( ) ﻋﺎﻗﺪﻳﻦ ﺍﻟﻨﲑﺍﻥ ﰲ ﺷﻜﺮ ﺍﻷﺫ ** ﻧﺎﺏ ﻋﻤﺪﹰﺍ ﻛﻴﻤﺎ ﻬﺗﻴﺞ ﺍﻟﺒﺤﻮﺭﺍ ( ) ﻓﺎﺷﺘﻮﺕ ﻛﻠﻬﺎ ﻓﻬﺎﺝ‬
‫ﲑ ﺻﺒﲑﺍ ( ) ﻓﺮﺁﻫﺎ ﺍﻹﻟﻪ ﺗﺮﺷﻢ ﺑﺎﻟﻘﻂ ** ﺭ ﻭﺃﻣﺴﻰ ﺟﻨﺎﻬﺑﻢ ﳑﻄﻮﺭ ( ) ﻓﺴﻘﺎﻫﺎ‬ ‫ﻋﻠﻴﻬﻢ ** ﰒ ﻫﺎﺟﺖ ﺇﱃ ﺻﺒ ﹴ‬
‫ﻧﺸﺎﺻﻪ ﻭﺍﻛﻒ ﺍﻟﻐﻲ ** ﺙ ﻣﻨﻪ ﺇﺫ ﺭﺍﺩﻋﻮﻩ ﺍﻟﻜﺒﲑﺍ ( ) ﺳﻠﻊٌ ﻣﺎ ﻭﻣﺜﻠﻪ ﻋﺸﺮٌ ﻣﺎ ** ﻋﺎﺋﻞﹲ ﻣﺎ ﻭﻋﺎﻟﺖ ﺍﻟﺒﻨﻘﻮﺭﺍ (‬

‫ﺖ ﺇﳕﺎ ﻫﻲ ﺍﻟﺒﻴﻘﻮﺭ ﻭﺃﻧﺸﺪ ﺍﻟﻘﺤﺬﻣﻲ‬ ‫ﺸﺪُ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻓﻘﺎﻝ ﻟﻪ ﻋﻠﻤﺎ ُﺀ ﺑَﻐﺪﺍ َﺩ ‪ :‬ﺻﺤ ﹾﻔ َ‬ ‫ﻫﻜﺬﺍ ﻛﺎﻥ ﺍﻷﺻﻤﻌﻲﱡ ﻳﻨ ِ‬
‫ﺖ‬
‫ﺸ ﹺﺮ ( ) ﺃﺟﺎﻋﻞﹲ ﺃﻧ َ‬
‫ﺕ ﺑﺎﻟﻌُ َ‬
‫ﻟﻠ َﻮ َﺭ ﹺﻝ ﺍﻟﻄﺎﺋﻲّ ‪ ) :‬ﻻ َﺩﺭّ ﺩﺭﱡ ﹺﺭﺟَﺎ ﹴﻝ ﺧﺎﺏ َﺳ ْﻌﻴُﻬُﻢُ ** َﻳﺴْﺘ ْﻤﻄِﺮﻭ ﹶﻥ ﹶﻟﺪَﻯ ﺍ َﻷ ْﺯﻣَﺎ ِ‬
‫ﺴﻠﱠ َﻌ ﹰﺔ ** ﺫﹶﺭﻳﻌ ﹰﺔ ﻟﻚ ﺑﲔ ﺍﻟﻠﹼ ِﻪ ﻭﺍﹶﳌ ﹶﻄ ﹺﺮ (‬
‫ﺑ ْﻴﻘﹸﻮﺭﹰﺍ ﻣُ َ‬

‫ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ﺑﻘﺮ ﻭَﺑﻘِﲑ ﻭﺑَﻴﻘﻮﺭ ﻭﺑﺎﻗﺮ ﻭﻳﻘﺎﻝ ﻟﻠﺠﻤﺎﻋﺔ ﻣﻨﻬﺎ ﻗﻄﻴﻊ ﻭﺇﺟْﻞ ﻭﻛﹶ ﻮْﺭ ﻭﺃﻧﺸﺪ ‪) :‬‬
‫ﻓﺴﻜﱠﻨﺘﻬﻢ ﺑﺎﻟﻘﹶﻮ ﹺﻝ ﺣﱴ ﻛﺄﻧﱠﻬﻢ ** ﺑﻮﺍ ِﻗﺮُ ﺟُﻠﹾﺢٌ ﺃﺳﻜﻨَﺘﻬﺎ ﺍﳌﺮﺍﺗ ُﻊ ( ﻭﺃﻧﺸﺪ ‪ ) :‬ﻭﻻ ﺷَﺒُﻮ ﺏٌ ِﻣ َﻦ ﺍﻟﺜﲑﺍﻥ ﺃ ﹾﻓ َﺮ َﺩﻩُ **‬
‫َﻋ ْﻦ ﹶﻛﻮْﺭ ِﻩ ﹶﻛ ﹾﺜ َﺮﺓﹸ ﺍﻹﻏﹾﺮﺍﺀ ﻭﺍﻟﻄﱠ َﺮﺩُ (‬

‫ﻧﺎﺭ ﺍﻟﺘﺤﺎﻟﻒ ﻭﺍﳊﻠﻒ‬

 ‫ﻭﻧﺎﺭ ﺃﺧﺮﻯ ﻫﻲ ﺍﻟﱵ ﺗﻮ ﹶﻗﺪُ ﻋﻨﺪ ﺍﻟﺘﱠﺤﺎﻟﹸﻒ ﻓﻼ ﻳﻌ ِﻘﺪُﻭ ﹶﻥ ﺣِﻠﻔ ُﻬ ْﻢ ﺇﻻﱠ ﻋﻨﺪَﻫﺎ ﻓﻴﺬﻛﺮﻭﻥ ﻋﻨﺪ ﺫﻟﻚ ﻣﻨﺎﻓﻌﻬﺎ ﻭَﻳ ْﺪﻋُﻮ ﹶﻥ‬
‫ﺇﱃ ﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞﱠ ﺑﺎﳊﺮﻣﺎﻥ ﻭﺍﳌﻨﻊ ﻣﻦ ﻣﻨﺎﻓﻌﻬﺎ ﻋﻠﻰ ﺍﻟﺬﻱ َﻳ ْﻨﻘﹸﺾُ َﻋ ْﻬ َﺪ ﺍﳊِﻠﻒ ﻭﻳَﺨﻴﺲ ﺑﺎﻟﻌﻬﺪ ‪.‬‬
‫ﻉ ﺍﻟﺸﻤﺲ ﺇﻻ َﺷﺪ‪‬ﺍ‬ ‫ﻭﻳﻘﻮﻟﻮﻥ ﰲ ﺍﳊﻠﻒ ‪ :‬ﺍﻟﺪﱠ ُﻡ ﺍﻟﺪﱠ ُﻡ ﻭﺍﳍ َﺪﻡُ ﺍﳍ َﺪﻡُ ﳛﺮﱢﻛﻮﻥ ﺍﻟﺪّﺍ ﹶﻝ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻻ ﻳﺰﻳﺪﻩ ﻃﻠﻮ ُ‬
‫ﻭﻃﻮ ﹸﻝ ﺍﻟﻠﱠﻴﺎﱄ ﺇﻻﱠ َﻣﺪّﹰﺍ ﻣﺎ ﺑﻞﱠ ﺍﻟﺒﺤﺮ ﺻﻮﻓﺔ ﻭﻣﺎ ﺃﻗﺎﻡ ﺭﺿﻮﻯ ﰲ ﻣﻜﺎﻧﻪ ﺇﻥ ﻛﺎﻥ ﺟﺒﻠﻬﻢ ﺭَﺿْﻮَﻯ ‪.‬‬

‫ﻭﻛ ﱡﻞ ﻗﻮ ﹴﻡ ﻳﺬﻛﺮﻭﻥ ﺟﺒﻠﻬﻢ ﻭﺍﳌﺸﻬﻮ َﺭ ﻣﻦ ﺟﺒﺎﳍﻢ ‪ .‬ﻭَﺭﺑّﻤﺎ َﺩَﻧﻮْﺍ ﻣﻨﻬﺎ ﺣﱴ ﺗﻜﺎﺩ ﲢﺮﻗﻬﻢ ﻭﻳﻬ ﻮﱢﻟﻮﻥ ﻋﻠﻰ ﻣﻦ‬
‫ﻒ ِﻣ ْﻦ ِﺣﺮْﻣﺎ ِﻥ ﻣﻨﻔﻌﺘﻬﺎ ﻭﻗﺎﻝ ﺍﻟ ﹸﻜﻤَﻴﺖ ‪ ) :‬ﻛﻬُﻮﻟ ِﺔ ﻣﺎ ﺃﻭﻗﺪ ﺍﶈﻠﻔﹸﻮ‬
‫ﻑ ﻋﻠﻴﻪ ﺍﻟ َﻐ ْﺪﺭُ ﲝﻘﻮﻗﻬﺎ ﻭﻣﻨﺎﻓﻌﻬﺎ ﻭﺍﻟﺘﱠﺨﻮﻳ ِ‬
‫ﻳُﺨﺎ ُ‬
‫ﻒ ﻭﺍﻷﳝﺎﻥ ﻭﻟﻘﺪ ﲢﺎﻟﻔﺖ ﻗﺒﺎﺋ ﹸﻞ ﻣﻦ‬ ‫ﳊ ِﻠ ِ‬
‫ﳊﻠﹾﻒ ﻭﺍﻟﺘﱠﺤﺎﻟﻒ ﺇﳕﺎ ﻫﻮ ﻣﻦ ﺍ ﹶ‬ ‫ﲔ ﻭﻣﺎ َﻫ ﻮّﻟﻮﺍ ( ﻭﺃﺻﻞ ﺍ ِ‬ ‫** ﻥ ﻟﻠﺤﺎﻟِﻔ ﹺ‬
‫ﺵ‪.‬‬
‫ﻗﺒﺎﺋﻞ ﻣُﺮﱠ ﹶﺓ ﺑ ﹺﻦ ﻋَﻮﻑ ﻓﺘﺤﺎﻟﻔﻮﺍ ﻋﻨ َﺪ ﻧﺎ ﹴﺭ ﹶﻓ َﺪَﻧﻮْﺍ ﻣﻨﻬﺎ ﻭﻋﺸُﻮﺍ ﻬﺑﺎ ﺣَﺘﱠﻰ ﻣَﺤَﺸَﺘﻬﻢ ﹶﻓﺴُﻤﱡﻮﺍ ‪ :‬ﺍﶈﺎ َ‬
‫ﻚ ﻳﺎ‬
‫ﻉ ﻓﻴﻬﻢ ﺃﺑﻮ ﺿﻤﺮﺓ ﻳﺰﻳﺪ ﺑﻦ ﺳﻨﺎﻥ ﺑﻦ ﺃﰊ ﺣﺎﺭﺛﺔ ﻭﻟﺬﻟﻚ ﻳﻘﻮﻝ ﺍﻟﻨﱠﺎﺑﻐﺔ ‪َ ) :‬ﺟﻤﱢ ْﻊ ﳏَﺎ َﺷ َ‬ ‫ﻭﻛﺎﻥ ﺳﻴﺪَﻫﻢ ﻭﺍﳌﻄﺎ َ‬
‫ﻳﺰﻳ ُﺪ ﻓﺈﻧﱠﲏ ** َﺟﻤﱠ ْﻌﺖُ ﻳ ْﺮﺑُﻮﻋﹰﺎ ﻟﻜﻢ ﻭﲤﻴﻤﺎ (‬

‫ﻼ ﻳﺎ ﻳﺰﻳ ُﺪ ﺫﹶﻣﻴﻤﺎ ( ﻭﻗﻮﻟﻪ ‪ :‬ﲤﻴﻢ ﻳﺮﻳﺪ ‪ :‬ﲤﻴﻤﺔ ﻓﺤﺬﻑ ﺍﳍﺎﺀ ‪.‬‬

‫ﺖ ﺃﺻ ﹰ‬
‫ﺐ ﺍﻟﺬﻱ ﻋَﻴّﺮﺗَﲏ ** ﻭﺗﺮ ﹾﻛ َ‬
‫ﺴ ﹺ‬
‫ﺖ ﺑﺎﻟﻨﱠ َ‬
‫) ﻭﳊِﻘ ُ‬
‫ﺢ ﺷﻴﺌﺎﻥ ‪ :‬ﺃﺣﺪﳘﺎ ﺍﳌﺮَﻗﺔ ﻭﺍﻷﺧﺮﻯ ﺍﻟﻠﱠﺒَﻦ‬ ‫ﺍﻟﺘﺤﺎﻟﻒ ﻭﺍﻟﺘﻌﺎﻗﺪ ﻋﻠﻰ ﺍﳌﻠﺢ ﻭﺭﺑّﻤﺎ ﲢﺎﻟﻔﻮﺍ ﻭﺗﻌﺎﻗﺪﻭﺍ ﻋﻠﻰ ﺍﳌﻠﺢ ﻭﺍﳌﻠ ُ‬
‫ﻭﺃﻧﺸﺪﻭﺍ ﻟﺸُﺘﻴﻢ ﺑﻦ ﺧُﻮﻳﻠ ٍﺪ ﺍﻟﻔﹶﺰﺍﺭﻱّ ‪ ) :‬ﻻ ﻳﺒﻌﺪ ﺍﻟﻠﹼ ُﻪ َﺭﺏﱡ ﺍﻟﻌﺒﺎﺩ ** ﻭﺍِﳌ ﹾﻠﺢُ ﻣﺎ ﻭَﻟﺪَﺕ ﺧَﺎﻟ َﺪ ْﻩ (‬

‫ﺚ ﹶﺃ ﹾﻏَﺒﺮَﺍ (‬
‫ﺖ ِﻣ ْﻦ ﹺﺟ ﹾﻠ ِﺪ ﺃ ْﺷَﻌ ﹶ‬
‫ﺤﻬَﺎ ﰲ ﺑﻄﻮﻧﹺﻜﻢ ** ﻭﻣﺎ َﺑﺴَﻄ ْ‬
‫ﻭﺃﻧﺸﺪﻭﺍ ﻓﻴﻪ ﻗﻮﻝ ﺃﰊ ﺍﻟﻄﱠ َﻤﺤَﺎ ِﻥ ‪ ) :‬ﻭﺇﱐ َﻷ ْﺭﺟُﻮ ِﻣ ﹾﻠ َ‬
‫ﻭﺫﻟﻚ ﹶﺃﻧﱠﻪُ ﻛﺎﻥ ﺟﺎﻭﺭﻫﻢ ﻓﻜﺎﻥ ﻳَﺴﻘﻴﻬﻢ ﺍﻟﻠﱠﱭ ﻓﻘﺎﻝ ‪ :‬ﺃﺭﺟﻮ ﺃﻥ ﺗﺸﻜﺮﻭﺍ ﱄ َﺭﺩﱠ ﺇﺑﹺﻠﻲ َﻋﻠﹶﻰ ﻣﺎ ( ﺷَﺮﺑﺘﻢ ﻣﻦ ﺃﻟﺒﺎﻬﻧﺎ‬
‫ﻂ ﺫﻟﻚ‬
‫ﺴﹶ‬
‫ﺚ ﺃﻏﱪ ﻛﺄﻧﱠ ُﻪ ﻳﻘﻮﻝ ‪ :‬ﻛﻨﺘﻢ ﻣﻬﺎﺯﻳﻞ ﻭﺍﳌﻬﺰﻭ ﹶﻝ ﻳﺘﻘﺸﱠﻒ ﹺﺟ ﹾﻠﺪُﻩُ ﻭﻳﻨﻘﺒﺾ ﹶﻓَﺒ َ‬
‫ﺖ ﻣﻦ ﹺﺟ ﹾﻠ ِﺪ ﹶﺃ ْﺷَﻌ ﹶ‬
‫ﺴ ﹶﻄ ْ‬
‫ﻭﻣﺎ َﺑ َ‬
‫ﻣﻦ ﺟُﻠﻮﺩِﻛﻢ ‪.‬‬

‫ﻧﺎﺭ ﺍﳌﺴﺎﻓﺮ‬

‫ﻒ ﺍﳌﺴﺎﻓﺮ‬
‫ﻭﻧﺎﺭ ﺃﺧﺮﻯ ﻭﻫﻲ ﺍﻟﻨّﺎﺭ ﺍﻟﱵ ﻛﺎﻧﻮﺍ ﺭﺑﱠﻤﺎ ﺃﻭﻗﺪﻭﻫﺎ َﺧ ﹾﻠ َ‬

‫ﻒ ﺍﻟﺰﱠﺍﺋ ﹺﺮ ﺍﻟﺬﻱ ﻻ ﳛﺒﱡﻮ ﹶﻥ ُﺭﺟُﻮﻋَﻪ ﻭﻛﺎﻧﻮﺍ ﻳﻘﻮﻟﻮﻥ ﰲ ﺍﻟﺪﱡﻋﺎ ِﺀ ‪ :‬ﺃﺑﻌﺪﻩ ﺍﻟﻠﹼﻪ ﻭﺃﺳﺤﻘﻪ َﻭﹶﺃ ْﻭ ﹶﻗ َﺪ ﻧَﺎﺭﹰﺍ ﺧﻠﻔﹶﻪ ﻭﰲ‬
‫َﻭﺧَﻠ َ‬
‫ﺕ ﻟﻠﺠﻬﻞ ﻧَﺎﺭَﺍ ** ﻭﺭﺩﱠ ﻋﻠﻴﻚ ﺍﻟﺼﱢﺒَﺎ ﻣﺎ ﺍ ْﺳﺘَﻌﺎﺭﺍ (‬
‫ﺕ ﻭﺃﻭ ﹶﻗ ْﺪ َ‬‫ﻼ ‪ ) :‬ﺻَﺤﻮ َ‬ ‫ﺇﺛﺮﻩ ﻭﻫﻮ ﻣﻌﲎ ﻗﻮ ﹺﻝ ﺑﺸﺎﺭ ﻭﺿ َﺮَﺑﻪُ ﻣﺜ ﹰ‬
‫ﳉﻤَﺎﻋﺔ ﳝﺸﻮﻥ ﰲ ﺍﻟﺼﻠﺢ ﻭﻗﺎﻝ‬ ‫ﳉﻤﱠﺔ ‪ :‬ﺍ ﹶ‬
‫ﺖ ﻭﱂ ﺗﻜ ْﻦ ** ﻟﺘﻮ ِﻗ َﺪ ﻧَﺎﺭﹰﺍ ﺇﺛﺮﻫﻢ ﻟﻠﺘﻨﺪﱡ ﹺﻡ ( ﻭﺍ ﹶ‬‫) ﻭ َﺟﻤﱠِﺔ ﺃﻗﻮﺍ ﹴﻡ َﺣ َﻤ ﹾﻠ َ‬
‫ﳉ َﻤ ْﻢ ﻳﻘﻮﻝ ‪ :‬ﻻ ﺗﻨﺪﻡ ﻋﻠﻰ ﻣﺎ ﺃﻋﻄﻴﺖ ﰲ ﺍﳊﻤﺎﻟﺔ ﻋﻨﺪ ﻛﻼﻡ‬ ‫ﺴﻢُ ﰲ ﺍﳊﻖﱢ ﻭَﺗُﻌْﻄﹶﻰ ﰲ ﺍ ﹸ‬ ‫ﺍﻟﺮﺍﺟﺰ ﰲ ﺇﺑﻠﻪ ‪ :‬ﺗﻘ َ‬
‫ﺍﳉﹶﻤﺎﻋﺔ ﻓﺘﻮﻗﺪ ﺧﻠﻔﻬﻢ ﻧﺎﺭﹰﺍ ﻛﻲ ﻻ ﻳﻌﻮﺩﻭﺍ‬

‫ﻧﺎﺭ ﺍﳊﺮﺏ‬
 ‫ﻼ ﻋﻠﻰ‬
‫ﻭﻧﺎﺭ ﺃﺧﺮﻯ ﻭﻫﻲ ﺍﻟﻨﱠﺎﺭ ﺍﻟﱵ ﻛﺎﻧﻮﺍ ﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ ﺣ ْﺮﺑﹰﺎ ﻭﺗﻮﻗﱠﻌُﻮﺍ ﺟﻴﺸﹰﺎ ﻋﻈﻴﻤﹰﺎ ﻭﺃﺭﺍﺩﻭﺍ ﺍﻻﺟﺘﻤﺎﻉ ﺃﻭﻗﺪﻭﺍ ﻟﻴ ﹰ‬
‫ﱪ ﺃﺻﺤﺎﺑَﻬﻢ ‪.‬‬‫ﺟﺒﻠﻬﻢ ﻧَﺎﺭﹰﺍ ﻟﻴﺒﻠﻎ ﺍﳋ ُ‬

‫ﻕ َِﺭ ﹾﻓ ِﺪ ﺍﻟﺮﱠﺍﻓﺪﻳﻨَﺎ ( ﻭﺇﺫﺍ َﺟﺪﱡﻭﺍ ﰲ َﺟ ْﻤ ِﹺﻊ‬ ‫ﻭﻗﺪ ﻗﺎﻝ ﻋﻤﺮُﻭ ﺑ ُﻦ ﻛﻠﺜﻮ ﹴﻡ ‪ ) :‬ﻭﳓ ُﻦ ﹶﻏﺪَﺍ ﹶﺓ ﺃﹸﻭ ِﻗ َﺪ ﰲ َﺧﺰَﺍ ﹴﺯ ** َﺭ ﹶﻓ ْﺪﻧَﺎ ﹶﻓ ْﻮ َ‬
‫ﻚ ﻛﻞﱠ‬ ‫ﺐ ﺍﺑَﻨ ِﺔ ﻭﺍِﺋ ﹴﻞ ** َﺳﺪّ ﺍﻟﻌﺪ ﻭﱡ ﻋﻠﻴ َ‬
‫ﻋﺸﺎﺋﺮﻫﻢ ﺇﻟﻴﻬﻢ ﺃ ْﻭ ﹶﻗﺪْﻭﺍ َﻧﺎ َﺭ ْﻳ ﹺﻦ ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﻔﺮﺯﺩﻕ ‪ ) :‬ﻟﻮﻻ ﻓﻮﺍ ﹺﺭﺱُ َﺗ ْﻐِﻠ َ‬
‫ﻣﻜﺎ ِﻥ ( ) ﺿﺮﺑُﻮﺍ ﺍﻟﺼﱠﻨﺎﺋِﻊ ﻭﺍﳌﻠﻮ َﻙ ﻭَﺃﻭﻗﹶﺪﻭﺍ ** ﻧﺎﺭَﻳ َﻦ ﺃﺷﺮ ﹶﻓﺘَﺎ ﻋﻠﻰ ﺍﻟﻨﱢﲑﺍ ِﻥ (‬

‫) ﻧﺎﺭ ﺍﳊﺮﱠﺗﲔ ( ﻭﻧﺎﺭ ﺃﺧﺮﻯ ﻭﻫﻲ ﻧﺎﺭ ﺍﳊﺮّﺗﲔ ﻭﻫﻲ ﻧﺎﺭ ﺧﺎﻟﺪ ﺑﻦ ﺳﻨﺎﻥ ﺃﺣﺪ ﺑﲏ ﳐﺰﻭﻡ ﻣﻦ ﺑﲏ ﻗﹸ ﹶﻄﻴْ َﻌ ﹶﺔ ْﺑ ﹺﻦ َﻋﺒْﺲ‬
‫ﲔ ﻭﻛﺎﻧﺖ ﺑﺒﻼﺩ ﺑﲏ ﻋﺒﺲ ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻠﱠﻴ ﹸﻞ‬ ‫ﳊﺮﱠَﺗ ﹺ‬
‫ﻭﱂ ﻳﻜﻦ ﰲ ﺑﲏ ﺇﲰﺎﻋﻴﻞ ﻧﱯﱞ ﻗﺒ ﹶﻠﻪُ ﻭﻫﻮ ﺍﻟﺬﻱ ﺃﻃﻔﺄ ﺍﻟﻠﹼﻪ ﺑﻪ ﻧﺎﺭ ﺍ ﹶ‬
‫ﺕ ﻣﻨﻬﺎ ﺍﻟﻌُﻨُﻖ ﻓﺘﺄﰐ ﻋﻠﻰ‬
‫ﻓﻬﻲ ﻧﺎﺭٌ ﺗﺴ ﹶﻄﻊُ ﰲ ﺍﻟﺴﱠﻤﺎﺀ ﻭﻛﺎﻧﺖ ﻃﻴﱢﺊﹲ ﺗُ ْﻨ ِﻔﺶُ ﻬﺑﺎ ﺇﺑﻠﻬﺎ ﻣﻦ ﻣﺴﲑ ِﺓ ﺛﻼﺙ ﻭﺭﺑّﻤﺎ ﻧ َﺪ َﺭ ْ‬
‫ﻛﻞﱢ ﺷﻲﺀ ﻓﺘﺤﺮﻗﹸﻪ ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻨﻬﺎ ُﺭ ﻓﺈﳕﺎ ﻫﻲ ﺩﺧﺎﻥﹲ ﻳﻔﻮﺭ ﻓﺒﻌﺚ ﺍﻟﻠﹼﻪ ﺧﺎﻟ َﺪ ﺑ َﻦ ﺳﻨﺎ ٍﻥ‬

‫ﻚ‬
‫ﻓﺎﺣﺘ ﹶﻔ َﺮ ﳍﺎ ﺑﺌﺮﹰﺍ ﰒﹼ ﺃﺩﺧﻠﻬﺎ ﻓﻴﻬﺎ ﻭﺍﻟﻨﱠﺎﺱ ﻳﻨﻈﺮﻭﻥ ﰒﹼ ﺍﻗﺘﺤﻢ ﻓﻴﻬﺎ ﺣﱴ ﻏﻴﱠﺒﻬﺎ ﻭﲰﻊ ﺑﻌﺾ ﺍﻟﻘﻮﻡ ﻭﻫﻮ ﻳﻘﻮﻝ ‪َ :‬ﻫﹶﻠ َ‬
‫ﻀ َﺮ ْﺗﻪُ ﺍﻟﻮﻓﺎﺓ ﻗﺎﻝ‬
‫ﺍﻟﺮﱠ ُﺟ ﹸﻞ ﻓﻘﺎﻝ ﺧﺎﻟ ُﺪ ﺑﻦ ﺳﻨﹺﺎ ٍﻥ ‪ :‬ﻛﺬﺏ ﺍﺑ ُﻦ ﺭﺍﻋﻴﺔ ﺍﳌﻌﺰ ﻷﺧﺮﺟﻦﱠ ﻣﻨﻬﺎ ﻭﺟﺒﻴﲏ َﻳْﻨﺪَﻯ ﻓﻠﻤﱠﺎ ﺣ َ‬
‫ﻑ ﺑﻘﱪﻱ ﻓﺈﺫﺍ ﺭﺃﻳﺘﻢ ﺫﻟﻚ‬ ‫ﺙ ﻓﺈﻧﱠﻜﻢ َﺗ َﺮ ْﻭ ﹶﻥ ﻋَﲑﹰﺍ ﺃﹶﺑَﺘ َﺮ ﻳﻄﻮ ُ‬
‫ﻟﻘﻮﻣﻪ ‪ :‬ﺇﺫﺍ ﺃﻧﺎ ﻣﺖﱡ ﰒﱠ ﺩﻓﻨﺘﻤﻮﱐ ﻓﺎﺣﻀُﺮﻭﱐ ﺑﻌ َﺪ ﺛﻼ ٍ‬
‫ﻓﺎﻧﺒﺸﻮﱐ ﻓﺈﱐ ﺃﺧﱪُﻛﻢ ﲟﺎ ﻫﻮ ﻛﺎﺋﻦ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻓﺎﺟﺘﻤﻌﻮﺍ ﻟﺬﻟﻚ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﻟﺚ ﻓﻠﻤﺎ ﺭﺃﻭﺍ ﺍﻟ َﻌ ْﻴ َﺮ ﻭﺫﻫﺒﻮﺍ‬
‫ﺖ ﺃﻥ ﺗﻨﺒﺸﻪ ﻭﻫﻮ ﻳﻘﻮﻝ ‪ :‬ﻻ ﺃ ﹾﻓ َﻌﻞﹸ ﺇﱐ ﺇﺫﹰﺍ‬ ‫ﻳﻨﺒﺸﻮﻧﻪ ﺍﺧﺘﻠﻔﻮﺍ ﻓﺼﺎﺭﻭﺍ ﻓﺮﻗﺘﲔ ﻭﺍﺑﻨُﻪ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﰲ ﺍﻟﻔِﺮﻗﺔ ﺍﻟﱵ ﹶﺃَﺑ ْ‬
‫ﺃﹸﺩْﻋَﻰ ﺍﺑ َﻦ ﺍﳌﻨﺒﻮﺵ ﻓﺘﺮﻛﻮﻩ ‪.‬‬
‫ﻂ ﳍﺎ ﺭﺩِﺍﺀﻩُ ﻭﻗﺎﻝ ‪ :‬ﻫﺬﻩ ﺍﺑﻨﹸﺔ َﻧﹺﺒﻲﱟ ﺿﻴﱠﻌﻪُ ﻗﻮ ُﻣ ُﻪ ‪.‬‬
‫ﺖ ﺍﺑَﻨﺘُﻪُ ﻋﻠﻰ ﺍﻟﻨﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﹶﻓﺒَﺴ ﹶ‬ ‫ﻭﻗﺪ ﻗ ِﺪَﻣ ْ‬
‫ﺖ ﺳﻮ َﺭ ﹶﺓ ‪ :‬ﹸﻗ ﹾﻞ ﻫُ َﻮ ﺍﻟﻠﹼ ُﻪ ﹶﺃ َﺣ ٌﺪ ﻓﻘﺎﻟﺖ ‪ :‬ﻗﺪﻛﺎﻥ ﺃﰊ ﻳﺘﻠﻮ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭ َﺳﻤِﻌ ْ‬

‫ﻧﺒﻮﺓ ﺧﺎﻟﺪ ﺑﻦ ﺳﻨﺎﻥ‬

‫ﺝ ﻭﻧَﺎ ِﻇﺮَﺓ ﻭﱂ ﻳﺒﻌﺚ ﺍﻟﻠﹼﻪ‬
‫ﻭﺍﳌﺘﻜﻠﹼﻤﻮﻥ ﻻ ﻳﺆﻣﻨﻮﻥ ﻬﺑﺬﺍ ﻭﻳﺰﻋﻤﻮﻥ ﺃﻥﱠ ﺧﺎﻟﺪﹰﺍ ﻫﺬﺍ ﻛﺎﻥ ﺃﻋﺮﺍﺑﻴّﹰﺎ ﻭَﺑ ﹺﺮﻳّﹰﺎ ﻣﻦ ﺃﻫﻞ َﺷ ْﺮ ﹴ‬
‫ﺏ ﻭﻻ ﻣﻦ ﺍﻟﻔﺪﱠﺍﺩِﻳ َﻦ ﺃﻫ ﹺﻞ ﺍﻟ َﻮَﺑ ﹺﺮ ﻭﺇﳕﺎ ﺑﻌﺜﻬﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺮَﻯ ﻭﺳُﻜﱠﺎﻥِ ﺍﳌﹸﺪُ ِﻥ ‪.‬‬
‫ﻂ ﻣﻦ ﺍﻷﻋﺮﺍ ﹺ‬‫ﻧﺒﻴ‪‬ﺎ ﻗ ﱡ‬
‫ﺨ ﹺﻞ ( ﻭﺃﻧﺸﺪُﻭﺍ ‪ ) :‬ﹶﻛﻨَﺎ ﹺﺭ‬
‫ﻭﻗﺎﻝ ﺧُ ﹶﻠ ْﻴﺪُ َﻋ ْﻴَﻨﻴْﻦ ‪ ) :‬ﻭﺃﻱ ﻧﱯﱟ ﻛﺎ ﹶﻥ ﰲ ﻏﲑ ﹶﻗ ْﻮ ِﻣ ِﻪ ** َﻭ َﻫ ﹾﻞ ﻛﺎ ﹶﻥ ُﺣ ﹾﻜ ُﻢ ﺍﻟﻠﹼ ِﻪ ﺇﻻﹼ ﻣَﻊ ﺍﻟﻨﱠ ْ‬
‫ﺼﻢﱡ َﻣﺴَﺎ ِﻣ َﻊ ﺍﻟﺮﱠ ُﺟ ﹶﻞ ﺍﻟﺴّﻤِﻴ ﹺﻊ (‬
‫ﲔ ﳍﺎ ﺯﻓﲑٌ ** ُﻳ ِ‬ ‫ﺍﳊﺮﱠَﺗ ﹺ‬

‫ﻋﺒﺎﺩﺓ ﺍﻟﻨﺎﺭ ﻭﺗﻌﻈﻴﻤﻬﺎ‬

‫ﺱ ﻛﺎﻓﱠ ﹰﺔ ﻭﺍﻷﻣ ُﻢ ﻗﺎﻃﺒ ﹰﺔ ﺣﱴ ﺟَﺎ َﺀ ﺍﻟﻠﹼﻪ ﺑﺎﳊﻖّ ﻣُﻮﻟﹶﻌﲔ ﺑﺘﻌﻈﻴﻢ ﺍﻟﻨﱠﺎﺭ ﺣﱴ ﺿﻞﱠ ﻛﺜﲑٌ ﻣﻦ ﺍﻟﻨﱠﺎﺱ‬
‫ﻭﻣﺎ ﺯﺍ ﹶﻝ ﺍﻟﻨﱠﺎ ُ‬
‫ﻹﻓﺮﺍﻃﻬﻢ ﻓﻴﻬﺎ ﺃﻬﻧﻢ ﻳﻌﺒﺪﻭﻬﻧﺎ ‪.‬‬
‫ﺲ‬
‫ﺠﺪُﻭ ﹶﻥ ﻟ ِﻠﺸﱠ ْﻤ ﹺ‬
‫ﺴُ‬
‫ﻓﺄﻣﺎ ﺍﻟﻨﺎﺭ ﺍﻟﻌُﻠﻮﻳﱠﺔ ﻛﺎﻟﺸﻤﺲ ﻭﺍﻟﻜﻮﺍﻛﺐ ﻓﻘﺪ ﻋُﺒﺪﺕ ﺍﻟﺒﺘﱠﺔ ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ‪َ :‬ﻭﺟَﺪﺗُﻬﺎ َﻭ ﹶﻗ ْﻮ َﻣﻬَﺎ َﻳ ْ‬
‫ِﻣ ْﻦ ﺩُﻭ ِﻥ ﺍﻟﻠﹼﻪ ‪.‬‬
‫ﻭﻗﺪ ﳚﻲﺀ ﰲ ﺍﻷﺛ ﹺﺮ ﻭﰲ ﺳُﻨﱠ ِﺔ ﺑﻌﺾ ﺍﻷﻧﺒﻴﺎﺀ ﺗﻌﻈﻴﻤﻬﺎ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﺘﻌﺒﱡﺪ ﻭﺍﶈﻨﺔ ﻭﻋﻠﻰ ﺇﳚﺎﺏ ﻭﻳﺰﻋﻢ ﺃﻫ ﹸﻞ ﺍﻟﻜِﺘﺎﺏ‬
‫ﺃﻥﱠ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺃﻭﺻﺎ ُﻫ ْﻢ ﻬﺑﺎ ﻭﻗﺎﻝ ‪ :‬ﻻ ﺗُﻄﻔﺌﻮﺍ ﺍﻟﻨﱢﲑﺍﻥ ِﻣ ْﻦ ﺑُﻴﻮﰐ ﻓﻠﺬﻟﻚ ﻻ ﲡﺪ ﺍﻟﻜﻨﺎﺋﺲ ﻭﺍﻟﺒﻴَﻊ ﻭﺑﻴﻮﺕ ﺍﻟﻌﺒﺎﺩﺍﺕ‬
‫ﺕ‬
‫ﺕ ﻭَﺍﻟﺴﱠ َﺪَﻧ ﹶﺔ ﻭﻭ ﹶﻗﻔﹸﻮﺍ ﻋﻠﻴﻬﺎ ﺍﻟ َﻐﻼﱠ ِ‬
‫ﻼ ﻭﻻ ﻬﻧﺎﺭﹰﺍ ﺣﺘﱠﻰ ﺍﺗﱠﺨﺬﺕ ﻟﻠﻨﱢﲑﺍ ِﻥ ﺍﻟُﺒﻴُﻮ َ‬
‫ﺇﻻﱠ ﻭﻫﻲ ﻻ ﲣﻠﻮ ﻣﻦ ﻧﺎ ﹴﺭ ﺃﺑﺪﹰﺍ ﻟﻴ ﹰ‬
‫ﺍﻟﻜﺜﲑﺓ ‪.‬‬
‫ﺇﻃﻔﺎﺀ ﻧﲑﺍﻥ ﺍﺠﻤﻟﻮﺱ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻦ ﻣﺴﻠﻤﺔ ﻭﻗﺤﺪﻡ ﺃﻥﱠ ﺯﻳﺎﺩﹰﺍ ﺑﻌﺚ ﻋَﺒﺪ ﺍﻟﻠﹼﻪ ﺑ َﻦ ﺃﰊ ﺑَﻜﺮﺓ ﻭﺃﻣﺮ ُﻩ ﺃﻥ ﻳﻄﻔﺊ‬
‫ﺍﻟﻨﲑﺍﻥ ﻓﺄﺭﺍﺩ ﻋﺒﺪ ﺍﻟﻠﹼّﻪ ﺃ ﹾﻥ َﻳ ْﺒ َﺪﹶﺃ ﺑﻨﺎ ﹺﺭ‬

‫ﺟُﻮﺭ ﻓﻴﻄ ِﻔﺌﹶﻬﺎ ﻓﻘﻴﻞ ﻟﻪ ‪ :‬ﻟﻴﺴﺖ ﻟﻠﻤﺠﻮﺱ ﻧَﺎﺭٌ ﺃ ْﻋ َﹶﻈﻢُ ﻣﻦ ﻧﺎﺭ ﺍﻟﻜﺎﺭﹺﻳﺎ ِﻥ ﻣﻦ ﺩﺍﺭ ﺍﳊﺎﺭﺙ ﻓﺈﻥ ﺃﻃﻔﺄﻬﺗﺎ ﱂ ﳝﺘﻨﻊ‬
‫ﺝ ﺇﱃ ﺍﻟﻜﺎﺭﻳﺎﻥ ﻓﺘﺤﺼﱠ َﻦ ﺃﻫﻠﹸﻬﺎ ﰲ‬
‫ﺤﺮْﺏ ﻭﺍﻣَﺘَﻨﻌُﻮﺍ ﻓﺎ ْﺑﺪَﺃ ﻬﺑﺎ ﻓﺨﺮ َ‬
‫ﻚ ﺃﺣﺪٌ ﻭﺇ ﹾﻥ ﺃﻃﻔﺄﺕ ﺳﺎ ِﻓ ﹶﻠَﺘﻬَﺎ ﺍﺳﺘﻌﺪﱡﻭﺍ ﻟﻠ َ‬
‫َﻋَﻠْﻴ َ‬
‫ﺍﻟﻘﹶﻠﻌﺔ ﻭﻛﺎﻥ ﺭَﺟُﻞﹲ ﻣﻦ ﺍﻟﻔﺮﺱ ﻣﻦ ﺃﻫﻞ ﺗﻠﻚ ﺍﻟﺒﻼﺩ ﻣﻌﺮﻭﻑ ﺑﺎﻟﺸﺪّﺓ ﻻ ﻳﻘ ِﺪﺭُ ﻋﻠﻴﻪ ﺃﺣﺪ ﻭﻛﺎﻥ ﳝﺮﱡ ﻛﻞﹼ ﻋﺸﻴﱠ ٍﺔ‬
‫ﺏ ﻣﻨﺰﻟﻪ ﺍﺳﺘﺨﻔﺎﻓﹰﺎ ﻭﺇﺫﻻ ﹰﻻ ﺑﻨﻔﺴﻪ ﻓﻐﻢﱠ ﺫﻟﻚ ﻋﺒ َﺪ ﺍﻟﻠﹼﻪ ﻓﻘﺎﻝ ‪ :‬ﺃﻣﺎ ﻟِﻬﺬﺍ ﺃﺣﺪٌ ﻭﻛﺎﻥ ﻣ َﻊ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺃﰊ ﺑﻜﹾﺮﺓ‬ ‫ﺑﺒﺎ ﹺ‬
‫ﺭﺟﻞﹲ ﻣﻦ ﻋﺒﺪ ﺍﻟﻘﻴﺲ ِﻣ ْﻦ ﺃﺷﺪﱢ ﺍﻟﻨﱠﺎﺱ ﺑﻄﺸﹰﺎ ﻭﻛﺎﻥَﺟﺒﺎﻧﹰﺎ ﻓﻘﺎﻟﻮﺍ ﻟﻪ ‪ :‬ﻫﺬﺍ ﺍﻟﻌﺒﺪﻱ ﻫﻮ ﺷﺪﻳﺪٌ ﺟَﺒﺎﻥ ﻭﺇﻥ ﹶﺃ َﻣﺮَْﺗﻪُ ﺑﻪ‬
‫ﺽ ﻟﻪ ﻓﺎﺣﺘﻞ ﻟﻪ ﺣﻴﻠﹰﺔ ﻓﻘﺎﻝ ‪ :‬ﻧﻌﻢ ‪.‬‬ ‫ﻑ ﺍﻟﻘﺘﺎ ﹶﻝ ﻓﻠﻢ َﻳ ْﻌ ﹺﺮ ْ‬
‫ﺧﺎ َ‬
‫ﺖ ﻣِﺜ ﹶﻞ ﺧ ﹾﻠ ﹺﻖ ﻫﺬﺍ ﻭﻣﺎ ﰲ ﺍﻷﺭﺽ ﻛﻤﺎ ﺯﻋﻤﻮﺍ‬ ‫ﻗﺎﻝ ‪ :‬ﻓﺒﻴﻨﺎ ﻫﻮ ﰲ ﳎﻠﺴﻪ ﺇ ﹾﺫ ﻣﺮﱠ ﺍﻟﻔﺎﺭ ِﺳﻲﱡ ﻓﻘﺎﻝ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ‪ :‬ﻣﺎﺭﺃﻳ ُ‬
‫ﺃﺷﺪﱡ ﻣﻨﻪ ﺑﻄﺸﹰﺎ ﻣﺎ ﻳﻘﻮﻯ‬

‫ﻋﻠﻴﻪ ﺃﺣﺪ ﻓﻘﺎﻝ ﺍﻟﻌﺒﺪﻱ ‪ :‬ﻣﺎ ﲡﻌﻠﻮﻥ ﱄ ﺇﻥ ﺍﺣﺘﻤﻠﺘُﻪ ﺣﺘﱠﻰ ﺃ ْﺩ ِﺧﻠﹶﻪ ﺍﻟﺪﱠﺍ َﺭ ﻭﺃ ﹾﻛِﺘ ﹶﻔﻪُ ﻓﻘﺎﻝ ﻟﻪ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ‪ :‬ﻟﻚ ﺃﺭﺑﻌﺔﹸ‬
‫ﻒ ﻗﺎﻝ ‪َ :‬ﻧ َﻌ ْﻢ ﻓﻠﻤّﺎ ﻛﺎﻥ ﺍﻟﻐُﺪ ﻣﺮﱠ ﺍﻟﻔﺎﺭﺳﻲﱡ ﻓﻘﺎﻡ ﺇﻟﻴﻪ ﺍﻟﻌﺒﺪﻱﱡ ﻓﺎﺣﺘﻤﻠﻪ ﻓﻴﻤﺎ‬ ‫ﻑ ﺩﺭﻫﻢ ﻓﻘﺎﻝ ‪َ :‬ﺗﻔﹸﻮ ﹶﻥ ﱄ ﺑﺄﻟ ٍ‬‫ﺁﻻ ِ‬
‫ﺸ َﻲ ﻋﻠﻰ‬
‫ﺱ ﻓﻘﺘﻠﻮﻩ ﻭﻏﹸ ِ‬
‫ﺐ ﻋﻠﻴﻪ ﺍﻟﻨﱠﺎ ُ‬ ‫ﺏ ﺑﻪ ﺍﻷﺭﺽ ﻭﻭﹶﺛ َ‬ ‫ﺍﻣَﺘﻨَﻊ ﻭﻻ ﹶﻗ َﺪ َﺭ ﺃﻥ ﻳﺘﺤﺮّﻙ ﺣﺘﱠﻰ ﺃﺩﺧَﻠﻪ ﺍﻟﺪﱠﺍﺭ ﻭَﺿﺮ َ‬
‫ﺍﻟﻌﺒﺪﻱ ﺣﲔ ﻗﺘﻠﻮﻩ ﻓﻠﻤﺎ ﻗﹸِﺘ ﹶﻞ ﺃﻋْﻄﹶﻰ ﺃﻫ ﹸﻞ ﺍﻟﻘﻠﻌ ﹶﺔ ﺑﺄﻳﺪﻳﻬﻢ ﻓﻘﺘﻞ ﺍﺑ ُﻦ ﺃﰊ َﺑﻜﹾﺮ ﹶﺓ ﺍﳍﺮﺍﺑﺬ ﹶﺓ ﻭﺃﻃﻔﺄ ﺍﻟﻨﱠﺎ َﺭ ﻭﻣﻀﻰ ﻳُﻄﻔ ﹸﺊ‬
‫ﺴﺘَﺎﻥ ‪( .‬‬
‫ﺠْ‬‫ﺍﻟﻨﱢﲑﺍ ﹶﻥ ﺣﺘﱠﻰ َﺑ ﹶﻠ ﹶﻎ ِﺳ ﹺ‬
‫ﺱ ﺗﻘﺪّﻡ ﺍﻟﻨّﺎ َﺭ ﰲ ﺍﻟﺘﱠﻌﻈﻴﻢ ﻋﻠﻰ ﺍﳌﺎﺀ ﻭﺗﻘﺪﱢﻡ ﺍﳌﺎ َﺀ ﰲ ﺍﻟﺘﱠﻌﻈﻴﻢ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﻻ ﺗﻜﺎﺩ‬
‫ﺗﻌﻈﻴﻢ ﺍﺠﻤﻟﻮﺱ ﻟﻠﻨﺎﺭ ﻭﺍﺠﻤﻟﻮ ُ‬
‫ﺗﺬﻛﺮ ﺍﳍﻮﺍﺀ ‪.‬‬

‫ﻧﺎﺭ ﺍﻟﺴﻌﺎﱄ ﻭﺍﳉﻦ ﻭﺍﻟﻐﻴﻼﻥ‬

‫ﻭﻧﺎﺭ ﺃﺧﺮﻯ ﺍﻟﱵ ﳛﻜﻮﻬﻧﺎ ﻣﻦ ﻧﲑﺍﻥ ﺍﻟﺴﱠﻌﺎﻟِﻲ ﻭﺍﳉﻦﱢ ﻭﻫﻲ ﹶﻏﲑُ ﻧﺎﺭ ﺍﻟﻐِﻴﻼﻥ ﻭﺃﻧﺸﺪ ﺃﺑﻮ ﺯﻳﺪ ﻟﺴَﻬﻢ ﺑﻦ ﺍﳊﺎﺭﺙ ‪:‬‬
‫ﺕ ﺑُﻌﻴْﺪ ﻫُﺪ ٍﺀ ** ﺑﺪﺍ ﹴﺭ ﻻ ﺃﺭﻳ ُﺪ ﻬﺑﺎ ﻣُﻘﺎﻣَﺎ ( ) ﺳ ﻮَﻯ ﲢﻠﻴ ﹺﻞ ﺭَﺍﺣﻠ ٍﺔ ﻭ َﻋ ْﻴ ﹴﻦ ** ﺃﻛﺎﻟﺌﹸﻬﺎ ﳐﺎﻓﹶﺔ ﺃ ﹾﻥ َﺗﻨَﺎﻣَﺎ‬
‫) َﻭﻧَﺎ ﹴﺭ ﻗﺪ ﺣﻀﺄ ُ‬
‫ﺲ ﺍﻟﻄﻌﺎﻣَﺎ ( ﻭﻫﺬﺍ ﻏﻠﻂ ﻭﻟﻴﺲ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‬ ‫ﺴ ُﺪ ﺍﻹْﻧ َ‬‫( ) ﻓﻘﻠﺖ ‪ :‬ﺇﱃ ﺍﻟﻄﹼﻌﺎ ﹺﻡ ﻓﻘﺎﻝ ﻣﻨﻬﻢ ** ﺯَﻋﻴﻢٌ ‪ :‬ﳓ ُ‬
‫ﺏ‪:‬‬‫ﻭﺳﻨﻀﻌﻪ ﰲ ﻣﻮﺿﻌﻪ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺑﻞ ﺍﻟﺬﻱ ﻳﻘﻊ ﻫﻬﻨﺎ ﻗﻮﻝ ﺃﰊ ﺍﳌﻄﺮﺍﺏ ﻋُﺒﻴ ِﺪ ﺑ ﹺﻦ ﺃﻳﱡﻮ َ‬

‫ﺤ ﹴﻦ َﺑ ْﻌ َﺪ ﻟﹾﺤ ﹴﻦ ﻭﺃﻭ ﹶﻗﺪَﺕ ** َﺣ ﻮَﺍﹶﻟﻲﱠ‬

‫ﺖ ﹺﺑ ﹶﻠ ْ‬
‫ﻒ ﻣﺘﻘﻔﱢ ﹺﺮ ( ) ﺃ َﺭﻧّ ْ‬
‫) ﻓﹶﻠﻠﹼﻪ ﺩﺭﱡ ﺍﻟﻐُﻮﻝ ﺃﻱﱡ ﺭَﻓﻴﻘ ٍﺔ ** ﻟﺼﺎﺣِﺐ ﻗﻔ ﹴﺮ ﺧﺎﺋ ٍ‬
‫ﺥ َﻭَﺗﺰْ َﻫﺮُ (‬
‫ﹺﻧﲑَﺍﻧﹰﺎ ﺗﺒﻮ ُ‬

‫ﻧﺎﺭ ﺍﻻﺣﺘﻴﺎﻝ‬

‫ﻭﻣﺎ ﺯﺍﻟﺖ ﺍﻟﺴﱠ َﺪﻧَﺔ ﲢﺘﺎ ﹸﻝ ﻟﻠﻨﱠﺎﺱ ﺟﻬ ﹶﺔ ﺍﻟﻨﱢﲑﺍﻥ ﺑﺄﻧﻮﺍﻉ ﺍﳊﻴﻞ ﻛﺎﺣﺘﻴﺎﻝ ﺭُﻫﺒﺎ ِﻥ ﻛﹶﻨﻴﺴ ِﺔ ﺍﻟﻘﹸﻤﺎﻣ ﹶﺔ ﺑﺒﻴﺖ ﺍﳌﻘﺪﺱ‬
‫ﺖ ﻗﻨﺎﺩﻳﻠﻬﺎ َﻳﺴَْﺘ ﻮِْﻗﺪُ ﳍﻢ ﻣﻦ ﻏﲑ ﻧَﺎ ﹴﺭ ﰲ ﺑﻌﺾ ﻟﻴﺎﱄ ﺃﻋﻴﺎﺩِﻫﻢ ‪.‬‬
‫ﲟﺼﺎﺑﻴﺤﻬﺎ ﻭﺃﻥﱠ َﺯْﻳ َ‬
‫ﻗﺎﻝ ‪ :‬ﻭﲟﺜﻞ ﺍﺣﺘﻴﺎﻝ ﺍﻟﺴﱠﺎﺩ ِﻥ ﳋﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺣﲔ ﺭﻣﺎﻩ ﺑﺎﻟﺸﱠﺮَﺭ‬

‫ﻚﻻ‬
‫ﻟﻴﻮﳘﻪ ﺃﻥﱠ ﺫﻟﻚ ﻣﻦ ﺍﻷﻭﺛﺎﻥ ﺃﻭ ﻋﻘﻮﺑﺔﹲ ﻋﻠﻰ ﺗﺮﻙ ﻋﺒﺎﺩﻬﺗﺎ ﻭﺇﻧﻜﺎﺭﻫﺎ ﻭﺍﻟﺘﻌﺮﱡﺽ ﳍﺎ ﺣﱴ ﻗﺎﻝ ‪ ) :‬ﻳﺎ ُﻋﺰﱡ ﹸﻛ ﹾﻔﺮَﺍَﻧ ِ‬
‫ﻚ ( ﺣﱴ ﻛﺸﻒ ﺍﻟﻠﹼﻪ ﺫﻟﻚ ﺍﻟﻐﻄﺎ َﺀ ﻣﻦ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ‬ ‫ﻚ ** ﺇﻧﱢﻲ َﻭ َﺟ ْﺪﺕُ ﺍﻟﻠﹼ َﻪ ﻗﺪ ﺃ ﻫَﺎَﻧ ِْ‬
‫ُﺳ ْﺒﺤَﺎَﻧ ِ‬
‫ﻭﺳﻠﻢ ‪.‬‬

‫ﻧﺎﺭ ﺍﻟﺼﻴﺪ ﻭﺍﻟﺒﻴﺾ‬

‫ﺨﺘَﻞ ﻣﻦ ﻭﺭﺍﺋﻬﺎ ﻭﻳﻄﻠﺐ ﻬﺑﺎ ﺑﻴﺾ‬ ‫ﻭﻧﺎﺭ ﺃﺧﺮﻯ ﻭﻫﻲ ﺍﻟﻨﱠﺎﺭ ﺍﻟﱵ ﺗُﻮﻗ ُﺪ ﻟﻠﻈﺒﺎﺀ ﻭﺻﻴﺪﻫﺎ ﻟﺘﻌﺸﻰ ﺇﺫﺍ ﺃﺩﺍﻣﺖ ﺍﻟﻨﱠﻈﺮ ﻭُﺗ ْ‬
‫ﺍﻟﻨﻌﺎﻡ ﰲ ﺃﻓﺎﺣﻴﺼﻬﺎ ﻭﻣﻜﻨﺎﻬﺗﺎ ‪.‬‬
‫ﺠﺮﱠ ﹺﻡ ( ) ﺳِﻮﻯ ﻧَﺎﺭ‬
‫ﺡ ﻣَﻘﺎ َﻣ ٍﺔ ** َﻭﹶﻟ ْﻢ َﺗ َﺮ ﻧَﺎﺭﹰﺍ ِﺗﻢﱠ َﺣ ْﻮ ﹴﻝ ﻣُ َ‬
‫ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﻃﹸﻔﻴﻞﹲ ﺍﻟﻐﻨﻮﻱ ‪ ) :‬ﻋﻮﺍﺯﺏ ﱂ ﺗﺴﻤﻊ ُﻧﺒُﻮ َ‬
‫ﺲ ﺍﳌﹶﻨﺎ ِﺧ ﹺﺮ َﺗ ْﻮﹶﺃ ﹺﻡ (‬
‫ﳋ ْﻨ ﹺ‬
‫ﺑَﻴْﺾ ﺃﻭ ﹶﻏﺰَﺍ ﹴﻝ ﺑﻘﹶﻔﺮَﺓ ** ﺃﻏﻦﱠ ِﻣ َﻦ ﺍ ﹸ‬

‫ﻕ ﺇﻟﻴﻬﺎ ﻭﺗﺄﻣﱠﻠﻬﺎ ﻓﻤﺎ ﺃ ﹾﻛﹶﺜ َﺮ‬

‫ﻭﻗﺪ ﻳُﻮﻗﺪﻭﻥ ﺍﻟﻨﱢﲑﺍﻥ ﻳُ َﻬﻮﱢﻟﻮﻥ ﻬﺑﺎ ﻋﻠﻰ ﺍﻷُﺳْﺪ ﺇﺫﺍ ﺧﺎﻓﻮﻫﺎ ﻭﺍﻷﺳَﺪُ ﺇﺫﺍ ﻋﺎَﻳ َﻦ ﺍﻟﻨﱠﺎﺭ ﺣﺪ َ‬
‫ﻣﺎ َﺗﺸْﻐﻠﻪُ ﻋﻦ ﺍﻟﺴَﺎﺑﻠﺔ ‪.‬‬
‫ﻗﺼﺔ ﺃﰊ ﺛﻌﻠﺐ ﺍﻷﻋﺮﺝ ﻭَﻣﺮﱠ ﺃﹶﺑُﻮ ﺛﻌﻠﺐ ﺍﻷﻋﺮﺝ ﻋﻠﻰ ﻭﺍﺩﻱ ﺍﻟﺴّﺒﺎﻉ ﹶﻓ َﻌ َﺮَﺽ ﻟﻪ ﺳﺒﻊ ﻓﻘﺎﻝ ﹶﻟﻪُ ﺍﳌﹸﻜﺎﺭﹺﻱ ‪ :‬ﻟﻮ‬
‫ﺠ َﻢ ﻋﻨﻬﺎ ﻓﺄﻧﺸﺪﱐ ﻟ ُﻪ ﺍﺑﻦ ﺃﰊ‬
‫ﻚ ﻓﺄﻭْﻗﺪﻭﺍ ﻧﺎﺭﹰﺍ ﻭﺿَﺮﺑﻮﺍ ﻋﻠﻰ ﺍﻟﻄﱠﺴﺎﺱ ﺍﻟﺬﻱ ﻣﻌﻬﻢ ﻓﻔﻌﻠﻮﺍ ﻓﺄ ْﺣ َ‬ ‫ﺃﻣﺮﺕ ﻏِﻠﻤﺎَﻧ َ‬
‫ﺖ‬
‫ﺕ ﺍﻟﺸﱠﺪﻳﺪ ﺑَﻌﺪ ﺑُﻐْﻀِﻪ ﳍﻤَﺎ ﻭﻫﻮ ﻗﻮﻟﻪ ‪ ) :‬ﻓﺄ ْﺣَﺒﺒْﺘﻬﺎ ﺣُﺒﹰﺎ ﻫﻮﻳ ُ‬‫ﻛﺮﳝﺔ ﰲ ﺣُﺒّﻪ ﺑﻌﺪ ﺫﻟﻚ ﻟﻠﻨّﺎﺭ َﻭ َﻣ ْﺪ ِﺣ ِﻪ ﳍﺎ ﻭﻟﻠﺼﻮ ِ‬
‫ﺻﻮْﺕ‬
‫ﺏ ﻣﻦ َ‬ ‫ﺕ ﻟﻮ ﻛﺎﻥ ﺻﺎﻋِﻘﹰﺎ ** ﻭﺃﻃﹾﺮ ُ‬ ‫ﺻ ْﺮﺕُ ﺃﹶﻟ ﱡﺬ ﺍﻟﺼﱠﻮ َ‬
‫ﻼ ﹶﻃﻬَﺎ ** ﻭﻟﻮ ﰲ ﺻَﻤﻴ ﹺﻢ ﺍﻟﻨﱠﺎﺭ ﻧَﺎﺭ ﺟَﻬﻨﱠ ﹺﻢ ( ) ﻭ ِ‬
‫ِﺧ ﹶ‬
‫ﺍﳊﻤﺎﺭ ﺍﳌﺮﻗﱠﻢ ( ﻭﺭﻭﻱ ﺃﻥﱠ ﺃﻋﺮﺍﺑﻴﱠﺎﹰ ﺍﺷﺘﺪﱠ ﻋﻠﻴﻪ ﺍﻟﱪ ُﺩ ﻓﺄﺻﺎﺏ ﻧﺎﺭﹰﺍ ﻓﺪﻧﺎ ﻣﻨﻬﺎ ﻟﻴﺼﻄﻠﻲ ﻬﺑﺎ ﻭﻫﻮ ﻳﻘﻮﻝ ‪ :‬ﺍﻟﻠﹼﻬﻢ ﻻ‬

‫ﻉ ﻓﺈﻧﱠ ُﻪ ﻻ ﻳﺰﺍ ﹸﻝ َﻳﹺﻨﻖﱡ ﻓﺈﺫﺍ ﺃﺑْﺼَﺮ ﺍﻟﻨّﺎﺭ‬

‫ﺣﲑﺓ ﺍﻟﻀﻔﺪﻉ ﻋﻨﺪ ﺭﺅﻳﺔ ﺍﻟﻨﺎﺭ ﻭﳑّﺎ ﺇﺫﺍ ﺃﺑﺼﺮ ﺍﻟﻨّﺎﺭ ﺍﻋﺘ َﺮ ْﺗﻪُ ﺍﳊﲑ ﹸﺓ ﺍﻟﻀّﻔﺪ ُ‬
‫ﺖ‪.‬‬
‫َﺳ ﹶﻜ َ‬
 ‫ﻧﺎﺭ ﺍﳊﺒﺎﺣﺐ‬

‫ﻭﻣﻦ ﺍﻟﻨﱢﲑﺍﻥ ﻧﺎﺭ ﺍﳊﹸﺒﺎﺣِﺐ ﻭﻫﻲ ﺃﻳﻀﹰﺎ ﻧﺎ ُﺭ ﺃﰊ ﺍﳊﺒﺎﺣﺐ ﻭﻗﺎﻝ ﺃﺑﻮ َﺣﻴّﺔ ‪ُ ) :‬ﻳ َﻌﺸﱢ ْﺮ ﰲ ﺗﻘﺮﻳﺒ ِﻪ ﻓﺈﺫﺍ ﺍﳓﲎ ** ﻋﻠﻴﻬﻦّ‬
‫ﺖ ﺟﻨﺎ ِﺩﹸﻟ ْﻪ ( ) ﻭَﺃ ْﻭ ﹶﻗ ْﺪ ﹶﻥ ﻧﲑﺍ ﹶﻥ ﺍﳊﺒﺎﺣﺐ ﻭﺍﻟﺘﻘﻰ ** ﻏﹶﻀﹰﺎ ﺗﺘﺮﺍﻗﻰ ﺑﻴﻨﻬﻦﱠ ﻭﻻ ﹺﻭﹸﻟ ْﻪ ( ﻭﻗﺎﻝ ﺍﻟﻘﹸﻄﺎﻣﻲﱡ ﰲ‬
‫ﰲ ﻗﻒﱟ ﹶﺃ َﺭﻧﱠ ْ‬
‫ﺏ(‬
‫ﺼ َﺪ ﺍﳌﻐَﺎ ﹺﺭ ﹺ‬
‫ﳉ ْﻮﺯَﺍ ُﺀ ﹶﻗ ْ‬
‫ﺖﺍ ﹶ‬
‫ﺼ ﻮﱠَﺑ ِ‬
‫ﺨﻮﱢﺩُ ﲣﹾﻮﻳ َﺪ ﺍﻟﻨّﻌﺎﻣ ِﺔ َﺑ ْﻌﺪَﻣﺎ ** َﺗ َ‬
‫ﻧﺎﺭ ﺃﰊ ﺍﳊﹸﺒﺎﺣﺐ ‪ ) :‬ﺗُ َ‬

‫ﺐ ( ﻭﻳﺼﻔﻮﻥ ﻧﺎﺭﹰﺍ ﺃﺧﺮﻯ ﻭﻫﻲ ﻗﺮﻳﺒﺔﹲ ﻣﻦ ﻧﺎﺭ‬

‫ﻕ ﻟْﻴ ﹴﻞ ﻣﺜ ﹸﻞ ﻧﺎ ﹺﺭ ﺍﳊﺒﺎﺣ ﹺ‬
‫ﺲ ﺇﺫﺍ ﺍﺷْﺘﻮﺕ ** ﻟﻄﺎﺭ ﹺ‬‫) ﺃﻻ ﺇﳕﺎ ﹺﻧﲑَﺍ ﹸﻥ ﻗْﻴ ﹴ‬
‫ﲔ ﻭﻻ ﺣﻘﻴﻘﺔ ﳍﺎ ﻋﻨﺪ ﺍﻟﺘﻤﺎﺳﻬﺎ ﻓﻬﻲ ﻧﺎﺭ ﺃﰊ ﺍﳊﺒﺎﺣﺐ ﻭﱂ ﺃﲰ ْﻊ ﰲ ﺃﰊ ﺣﺒﺎﺣﺐ‬ ‫ﺃﰊ ﺍﳊﺒﺎﺣﺐ ﻭﻛ ﱡﻞ ﻧﺎﺭ ﺗﺮﺍﻫﺎ ﺍﻟﻌ ُ‬
‫ﺴ ِﻪ ﺷﻴﺌﹰﺎ ‪.‬‬
‫ﻧﻔ ِ‬

‫ﻧﺎﺭ ﺍﻟﱪﻕ‬

‫ﻭﻗﺎﻝ ﺍﻷﻋﺮﺍﰊﱡ ﻭ ﹶﺫ ﹶﻛ َﺮ ﺍﻟﱪْﻕ ‪:‬‬

‫ﺖ‬
‫ﻕ ﺍﻟﻌِﻴﺪﺍ ﹶﻥ ﻭُﺗ ْﺒﻄﻠﻬﺎ ﻭﺗُﻬﻠﻜﻬﺎ ﺇﻻﱠ ﻧﺎﺭ ﺍﻟﱪﻕ ﻓﺈﻧﱠﻬﺎ ﲡﻲﺀ ﺑﺎﻟﻐﻴﺚ ﻭﺇﺫﺍ ﻏِﻴﹶﺜ ِ‬
‫ﻳﻘﻮﻝ ‪ :‬ﻛ ﱡﻞ ﻧﺎﺭ ﰲ ﺍﻟﺪﱡﻧﻴﺎ ﻓﻬﻲ ﲢ ﹺﺮ ﹺ‬
‫ﻸﺷْﺠﺎ ﹺﺭ ﺃﻏﺼﺎﻧﹰﺎ ﱂ ﺗﻜﻦ ‪.‬‬
‫ﺙ ﺍﻟﻠﱠﻪ ﻟﻠِﻌﻰ ﺩَﺍ ِﻥ ﹺﺟﺪﱠﹰﺓ ﻭﻟ َ‬
‫ﺕ ﺃﺣ َﺪ ﹶ‬
‫ﺽ ﻭﻣُ ِﻄ َﺮ ْ‬
‫ﺍﻷﺭ ُ‬

‫ﻧﺎﺭ ﺍﻟﲑﺍﻋﺔ‬

‫ﻭﻧﺎﺭٌ ﺃﺧﺮﻯ ﻭﻫﻲ ﺷﺒﻴﻬ ﹲﺔ ﺑﻨﺎﺭ ﺍﻟﱪﻕ ﻭﻧﺎﺭ ﺃﰊ ﺣﺒﺎﺣﺐ ﻭﻫﻲ ﻧﺎﺭ ﺍﻟﲑﺍﻋﺔ ﻭﺍﻟﲑﺍﻋﺔ ‪ :‬ﻃﺎﺋﺮ ﺻﻐﲑ ﺇ ﹾﻥ ﻃﺎﺭ ﺑﺎﻟﻨﱠﻬﺎﺭ‬
‫ﻑ ﺃﻭ ﻣﺼﺒﺎﺡٌ ﻳﻄﲑ ‪.‬‬ ‫ﻛﺎﻥ ﻛﺒﻌﺾ ﺍﻟﻄﱠﲑ ﻭﺇﻥ ﻃﺎﺭ ﺑﺎﻟﻠﱠﻴﻞ ﻛﺎﻥ ﻛﺄﻧﱠ ُﻪ ﺷﻬﺎ ﺏٌ ﻗﹸ ِﺬ َ‬
‫ﻼ ﺃﹸﻟﻘ َﻲ ﰲ ﻣﺎﺀ ﺭﺍ ِﻛ ٍﺪ ﰲ ﺷﺘﺎﺀ ﺑﺎﺭﺩ ﰲ‬
‫ﺍﻟﺪﻑﺀ ﺑﺮﺅﻳﺔ ﺍﻟﻨﺎﺭ ﻭﰲ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺴﱠﺎﺋﺮﺓ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻟﻜﺘﺐ ﺃﻥﱠ َﺭﺟُ ﹰ‬
‫ﺸﺮ ﻭﺍﻟﺒﺪﺭ ﻭﺍﻟﻄﱠﻮﻕ ﺍﻟﺬﻱ ﻳﺴﺘﺪﻳﺮ ﺣﻮﻝ‬ ‫ﻟﻴﻠ ٍﺔ ﻣﻦ ﺍﳊﻨﺎﺩِﺱ ﻻ ﻗﻤﺮ ﻭﻻ ﺳﺎﻫﻮﺭ ﻭﺇﳕﺎ ﺫﻛﺮ ﺫﻟﻚ ﻷﻥﱠ ﻟﻴﻠﺔ ﺍﻟ َﻌ ْ‬
‫ﺍﻟﻘﻤﺮ ﻳﻜﻮﻥ ﻛﺎﺳِﺮﹰﺍ ﻣﻦ َﺑﺮْﺩ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ ﻗﺎﻟﻮﺍ ‪ :‬ﻓﻤﺎ ﺯﺍﻝ ﺍﻟﺮﺟُﻞ ﺣﻴّﹰﺎ‬

‫ﺾ ‪).‬‬‫ﺖ ﺍ ْﻧَﺘﹶﻔ َ‬‫ﺡ ﻓﻠﻤﺎ ﻃﹶﻔﺌ ْ‬‫ﻭﻫﻮ ﰲ ﺫﻟﻚ ﺗَﺎﺭﹺﺯٌ ﺟﺎﻣِﺪ ﻣﺎ ﺩﺍﻡ ﻳﻨﻈﺮ ﺇﱃ ﻧَﺎ ﹴﺭ ﻛﺎﻧﺖ ﺗُﺠﺎَﻩ ﻭﺟﻬﻪ ﰲ ﺍﻟﻘﺮﻳﺔ ﺃﻭ ﻣﺼﺒﺎ ﹴ‬
‫ﻧﺎﺭ ﺍﳋﻠﻌﺎﺀ ﻭﺍ ﹸﳍﺮﱠﺍﺏ ( ﻭﻗﺎﻝ ﺍﻟﺸﱠﺎﻋﺮ ‪ :‬ﻳﻘﻮﻝ ‪ :‬ﺑﺎﺩﺭﺕ ﺍﻟﻠﱠﻴﻞ ﻷﻥﱠ ﺍﻟﻨﱠﺎ َﺭ ﻻ ﺗُﺮﻯ ﺑﺎﻟﻨﻬﺎﺭ ﻛﺄﻧﻪ ﻛﺎﻥ ﺧﻠﻴﻌﹰﺎ ﺃﻭ‬
‫ﻣﻄﻠﻮﺑﹰﺎ ‪.‬‬
‫ﻭﻗﺎﻝ ﺁﺧﺮ ‪َ ) :‬ﻭ َﺩ ﻭﱢﻳّ ٍﺔ ﻻ ﻳﺜﻘﺐ ﺍﻟﻨﱠﺎﺭ َﺳ ﹾﻔ ُﺮ ﻫَﺎ ** ﻭَﺗُﻀْﺤِﻲ ﻬﺑﺎ ﺍﻟ َﻮﺟْﻨﺎ َﺀ َﻭ ْﻫ َﻲ ﻟﹶﻬﻴﺪُ ( ﻛﺄﹶﻧﱠﻬﻢ ﻛﺎﻧﻮﺍ ُﻫﺮّﺍﺑﹰﺎ ﻓ ِﻤ ْﻦ‬
‫ﲑ ﻻ ﻳُﻮﻗﺪﻭﻥ ﻟﺒُ ْﺮ َﻣ ٍﺔ ﻭﻻ َﻣﻠﱠﺔ‬
‫ﺣﺜﻬﻢ ﺍﻟﺴّ َ‬

‫ﺴ ِﺔ ﺃﻭ ﺑﺄﺩﱏ ﻋُﻠﻘﺔ ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻠﱡﺼﻮﺹ ‪) :‬‬ ‫ﺚ ﻭﺇﳕﺎ ﳚﺘﺎﺯﻭﻥ ﺑﺎﻟﺒَﺴﻴ َ‬ ‫ﻷﻥﹼ ﺫﻟﻚ ﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﺑﺎﻟﻨﺰﻭﻝ ﻭﺍﻟﺘﻤﻜ ِ‬
‫ﺖ ﻋﻨﻬﻦ ﻏﻼﻣﹰﺎ ﹸﻏﺴﱠﺎ ( ) ﳌﱠﺎ ﺗَﻐَﺸﱠﻰ ﹶﻓ ْﺮ َﻭ ﹰﺓ َﻭ ِﺣﻠﹾﺴﺎ ** ِﻣ ْﻦ ﻏﹸ ْﺪ َﻭٍﺓ ﺣﺘﱠﻰ ﻛﺄﻥﹼ‬ ‫ﻣﻠﺴﹰﺎ ﺑ ﹶﺬ ْﻭ ِﺩ ﺍﳊ َﺪ ِﺳﻲّ َﻣ ﹾﻠﺴَﺎ ** ﻧﺒﱠ ْﻬ ُ‬
‫ﺍﻟﺸّﻤﺴَﺎ ( ) ﺑﺎﻷﻓﹸﻖ ﺍﻟﻐﺮﰊﱢ ﺗ ﹾﻜﺴَﻰ َﻭ ْﺭﺳَﺎ ** ﻻ ﲣﺒﺰﺍ َﺧﺒْﺰﹰﺍ َﻭُﺑﺴّﺎ َﺑﺴّﺎ (‬
 ‫ﺥ َﺣ ْﺒﺴَﺎ ** َﻭ َﺟﻨﱢﺒﺎﻫﺎ ﺃﺳَﺪﹰﺍ َﻭ َﻋﺒْﺴﺎ ( ﻗﺎﻝ ‪ :‬ﻭﺍﻟﺒَﺴﻴﺴﺔ ‪ :‬ﺃﻥ ﻳﺒﻞﹼ ﺍﻟﺪﱠﻗﻴﻖ ﺑﺸﻲﺀ ﺣﱴ ﳚﺘﻤﻊ‬
‫) ﻭﻻ ﺗُﻄﻴﻼ ﲟُﻨﺎ ﹴ‬
‫ﻭﻳﺆﻛﻞ ‪ ) .‬ﻧﺎﺭ ﺍﻟﻮﺷْﻢ ( ﻭﻧﺎﺭ ﺃﺧﺮﻯ ﻭﻫﻲ‬

‫ﻧﺎﺭ ﺍﻟﻮﺷﻢ‬

‫ﺴ ﹺﻢ ﻳﻘﺎﻝ ﻟﻠﺮﺟﻞ ‪ :‬ﻣﺎ ﻧﺎﺭ ﺇﺑﻠِﻚ ﻓﻴﻘﻮﻝ ‪ِ :‬ﻋﻼﻁ ﺃﻭ ِﺧﺒَﺎﻁ ﺃﻭ َﺣﻠﹾﻘﺔ ﺃﻭ ﻛﺬﺍ ﻭﻛﺬﺍ ‪.‬‬
‫ِ ﻭﺍﳌِﻴ َ‬
‫ﻼ ﻣﻦ ﺍﳍﹸﻮﺍﺷﺔ ﻭﻗﺪ ﺃﻏﺎﺭ ﻋﻠﻴﻬﺎ ﻣﻦ ﻛﻞﱢ‬‫ﺾ ﺍﻟﻠﱡﺼﻮﺹ ﺇﺑ ﹰ‬
‫ﻭﻗﺮّﺏ ﺑﻌ ُ‬

‫ﺟﺎﻧﺐ ﻭﺟَﻤﻌﻬﺎ ﻣﻦ ﻗﺒﺎﺋ ﹶﻞ ﺷﱴ ﻓﻘﺮّﻬﺑﺎ ﺇﱃ ﺑﻌﺾ ﺍﻷﺳﻮﺍﻕ ﻓﻘﺎﻝ ﻟﻪ ﺑﻌﺾ ﺍﻟﺘّﺠﺎﺭ ‪ :‬ﻣﺎ ﻧﺎﺭﻙ ﻭﺇﳕﺎ ﻳﺴﺄﻟﻪ ﻋﻦ ﺫﻟﻚ‬
‫ﺖ‬
‫ﺴ َﻤ ْ‬
‫ﻷﻬﻧﻢ ﻳﻌﺮﻓﻮﻥ ﲟﻴﺴﻢ ﻛﻞ ﻗﻮ ﹴﻡ ﻛ َﺮ َﻡ ﺇﺑﻠ ﹺﻬ ْﻢ ﻣﻦ ﻟﺆﻣﻬﺎ ﻓﻘﺎﻝ ‪َ ) :‬ﺗﺴْﺄﻟﹸﲏ ﺍﻟﺒَﺎ َﻋﺔﹸ ﻣﺎ ﹺﻧﺠَﺎﺭُﻫﺎ ** ﺇ ﹾﺫ ﺯﻋﺰﻋُﻮﻫﺎ ﹶﻓ َ‬
‫ﲔ ﻧﺎﺭﻫﺎ ( ﻭﻗﺎﻝ ﺍﻟﻜﺮﺩﻭﺱ ﺍﳌﺮﺍﺩﻱ ‪ ) :‬ﺗﺴﺎﺋﻠﲏ ﻋﻦ‬ ‫ﺱ ﺩَﺍﺭُﻫﺎ ** ﻭﻛ ﱡﻞ ﻧَﺎ ﹺﺭ ﺍﻟﻌَﺎﳌ َ‬
‫ﺃﺑﺼﺎﺭُﻫﺎ ( ) ﻓﻜ ﱡﻞ ﺩﺍ ﹴﺭ ﻷﻧﺎ ﹴ‬
‫ﺶ ‪ :‬ﺍﳋﻠ ُﻖ ﻭَﺍﻟﻮَﺭَﻯ ‪ :‬ﺍﻟﻨﱠﺎﺱ ﺧﺎﺻّﺔ ‪.‬‬
‫ﺶ ( ﻭﺍﻟﻄﹼ ْﻤ ُ‬‫ﻧﺎﺭﻫﺎ َﻭﹺﻧﺘَﺎﺟﻬﺎ ** ﻭﺫﻟﻚ ﻋِﻠﹾﻢٌ ﻻ ﻳُﺤﻴﻂ ﺑﻪ ﺍﻟﻄﹼ ْﻤ ُ‬

‫ﺍﳉﺰﺀ ﺍﳋﺎﻣﺲ‬

‫) ﺑﹺﺴﻢ ﺍﻟﻠﹼ ِﻪ ﺍﻟﺮﱠ ْﺣ َﻤ ﹺﻦ ﺍﻟﺮﱠ ِﺣ ْﻴ ﹺﻢ (‬

‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ‬

‫ﺠ ﹺﻢ ﻭﻧﲑﺍ ِﻥ ﺍﻟﺪﱢﻳﺎﻧﺔ ﻭﻣﺒﻠ ﹺﻎ ﺃﻗﺪﺍﺭﹺﻫﺎ ﻋﻨﺪ ﺃﻫ ﹺﻞ ﻛﻞﱢ ِﻣﻠﱠ ٍﺔ ﻭﻣﺎ‬

‫ﺏ ﻭﺍﻟﻌ َ‬
‫ﻧﺒﺪﺃ ﰲ ﻫﺬﺍ ﺍﳉﺰ ِﺀ ﺑﺘﻤﺎﻡ ﺍﻟﻘﻮﻝ ﰲ ﻧﲑﺍﻥ ﺍﻟﻌﺮ ﹺ‬
‫ﻳﻜﻮﻥ ﻣﻨﻬﺎ َﻣ ﹾﻔﺨَﺮﹰﺍ ﻭﻣﺎ ﻳﻜﻮ ﹸﻥ ﻣﻨﻬﺎ ﻣﺬﻣﻮﻣﹰﺎ ﻭﻣﺎ ﻳﻜﻮﻥ ﺻﺎﺣﺒﻬﺎ ﺑﺬﻟﻚ ﻣﻬﺠﻮﺭﹰﺍ ‪.‬‬
‫ﻒ ﺍﻟﻘﻮ ﹸﻝ ﰲ ﻛﹸﻤﻮﻬﻧﺎ ﻭﻇﻬﻮﺭﻫﺎ ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻨﺎ ُﺭ ﻗﺪ ﻛﺎﻧﺖ‬ ‫ﻭﻧﺒﺪﺃ ﺑﺎﻹﺧﺒﺎﺭ ﻋﻨﻬﺎ ﻭﺑﺪﺋﻬﺎ ﻭﻋﻦ ﻧﻔﺲ ﺟﻮﻫﺮﻫﺎ ﻭﻛﻴ َ‬
‫ﲔ ﻗﺒ ﹶﻞ ﻇﻬﻮﺭﻫﺎ ﻭﻋﻦ ﻛﻮﻬﻧﺎ ﻋﻠﻰ ﺍﺠﻤﻟﺎﻭﺭﺓ ﻛﺎﻥ ﺫﻟﻚ ﺃﻡ ﻋﻠﻰ ﺍﳌﺪﺍﺧَﻠﺔ ﻭﰲ ﺣﺪﻭﺙ ﻋَﻴﻨﻬﺎ ﺇﻥ ﻛﺎﻧﺖ‬ ‫ﻣﻮﺟﻮﺩ ﹶﺓ ﺍﻟﻌ ﹺ‬
‫ﲑ ﻛﺎﻣﻨﺔ ﻭﰲ ﺇﺣﺎﻟﺔ ﺍﳍﻮﺍﺀ ﳍﺎ ﻭﺍﻟﻌﻮ ِﺩ َﺟﻤْﺮﹰﺍ ﺇﻥ ﻛﺎﻧﺖ ﺍﻻﺳﺘﺤﺎﻟﺔﹸ ﺟﺎﺋﺰﺓ ﻭﻛﺎﻧﺖ ﺍﳊﺠّﺔ ﰲ ﺗﺜﺒﻴﺖ ﺍﻷﻋﺮﺍﺽ‬
‫ﻏَ‬
‫ﺻﺤﻴﺤﺔ ﻭﻛﻴﻒ‬

‫ﺍﻟﻘﻮ ﹸﻝ ﰲ ﺍﻟﻀﱢﺮﺍﻡ ﺍﻟﺬﻱ ﻳﻈﹾﻬﺮ ﻣﻦ ﺍﻟﺸﺠﺮ ﻭﰲ ﺍﻟﺸﱠﺮَﺭ ﺍﻟﺬﻱ ﻳﻈﻬﺮ ﻣﻦ ﺍﳊﺠَﺮ ﻭﻣﺎ ﺍﻟﻘﻮ ﹸﻝ ﰲ ﻟﻮﻥ ﺍﻟﻨﺎﺭ ﰲ‬
‫ﻑ ﺑﲔ ﲨﻴ ﹺﻊ ﺟﻮﺍﻫﺮﻫﺎ ﺃﻡ ﻳﻜﻮﻥ ﺍﺧﺘﻼﻓﻬﺎ ﻋﻠﻰ ﻗﺪْﺭ‬ ‫ﻒ ﺍﻟﺸﱠﺮَﺍﺭ ﰲ ﻃﺒﺎﺋﻌﻬﺎ ﺃﻡ ﻻ ﺍﺧﺘﻼ َ‬
‫ﺣﻘﻴﻘﺘﻬﺎ ﻭﻫﻞ ﳜﺘﻠ ُ‬
‫ﻑ ﻣﺎ ﻻﻗﺎﻫﺎ ﻭ َﻫﻴّﺠﻬﺎ‬
‫ﻑ ﳐﺎﺭﺟﹺﻬﺎ ﻭﻣَﺪﺍﺧﻠﻬﺎ ﻭﻋﻠﻰ ﻗﺪﺭ ﺍﺧﺘﻼ ِ‬‫ﺍﺧﺘﻼ ِ‬

‫ﻗﻮﻝ ﺍﻟﻨﻈﺎﻡ ﰲ ﺍﻟﻨﺎﺭ‬

‫ﻭﻧﺒﺪﺃ ﺑﺎﺳﻢ ﺍﻟﻠﹼﻪ ﻭﺗﺄﻳﻴﺪﻩ ﺑﻘﻮﻝ ﺃﰊ ﺇﺳﺤﺎﻕ ‪.‬‬

‫ﲔ ﻷﺣ ِﺪ‬
‫ﺖ ﻓﺈﳕﺎ ﺍﻹﺣﺮﺍﻕُ ﻭﺍﻟﺘﺴﺨ ُ‬
‫ﺖ ﺃﻭ ﺳﺨَّﻨ ْ‬
‫ﺤﺮﱢ ﻭﺍﻟﻀﱢﻴﺎﺀ ﻓﺈﺫﺍ ﻗﺎﻟﻮﺍ ‪ :‬ﺃ ْﺣ َﺮ ﹶﻗ ْ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ‪ :‬ﺍﻟﻨﺎﺱ ﺍﺳ ُﻢ ﻟﻠ َ‬
‫ﻫﺬﻳﻦ ﺍﳉﻨﺴﲔ ﺍﳌﺘﺪﺍﺧِﻠﲔ ﻭﻫﻮ ﺍﳊﺮﱡ ﺩﻭﻥ ﺍﻟﻀﻴﺎﺀ ‪.‬‬
‫ﻭﺯﻋ َﻢ ﺃﻥ ﺍﳊﺮﱠ ﺟﻮ ﻫَﺮ ﺻﻌﱠﺎﺩٌ ﻭﺇﳕﺎ ﺍﺧﺘﻠﻔﺎ ﻭﱂ ﻳﻜﻦ ﺍﺗﱢﻔﺎﻗﻬﻤﺎ ﻋﻠﻰ ﺍﻟﺼﻌﻮﺩ ﻣﻮﺍﻓﻘﹰﺎ ﺑﲔ ﺟﻮﺍﻫﺮﳘﺎ ﻷﻬﻧﻤﺎ ﻣﱴ ﺻﺎﺭﺍ‬
‫ﻕ ﺻﺎﺣﺒﹺﻪ ‪.‬‬
‫ﻣﻦ ﺍﻟﻌﺎﻟﹶﻢ ﺍﻟﻌُﻠﻮﻱﱢ ﺇﱃ ﻣﻜﺎ ٍﻥ ﺻﺎﺭ ﺃﺣﺪﳘﺎ ﻓﻮ َ‬

‫ﻭﻛﺎﻥ ﳚﺰﹺﻡ ﺍﻟﻘﻮ ﹶﻝ ﻭﻳُﺒْﺮﹺﻡ ﺍﳊﹸﻜﻢ ﺑﺄﻥﹼ ﺍﻟﻀﻴﺎ َﺀ ﻫﻮ ﺍﻟﺬﻱ َﻳﻌْﻠﻮ ﺇﺫﺍ ﺍﻧﻔﺮ َﺩ ﻭﻻ ﻳُﻌْﻠﹶﻰ ‪.‬‬
‫ﺻﺮْﻧﺎ ﺇﺫﺍ ﺃﻃﻔﺄﻧﺎ ﻧﺎ َﺭ ﺍﻷﺗﱡﻮﻥ ﻭ َﺟﺪْﻧﺎ ﺃﺭﺿﻪ ﻭﻫﻮﺍ ُﻩ ﻭﺣﻴﻄﺎﻧﻪ ﺣﺎﺭّﺓ ﻭﱂ ﳒﺪْﻫﺎ ﻣﻀﻴﺌﺔ ﻷﻥ ﰲ‬ ‫ﻗﺎﻝ ‪ :‬ﻭﳓ ُﻦ ﺇﳕﺎ ِ‬
‫ﻼ ﻣُﺘﺸﺎﺑﹺﻜﹰﺎ ﻭﻟﻴﺲ ﻓﻴﻬﻤﺎ ﺿﻴﺎﺀ ﻭ ﹶﻗ ْﺪ ﻛﺎ ﹶﻥ َﺣﺮﱡ ﺍﻟﻨﺎ ﹺﺭ‬ ‫ﺲ ﺍﻷﺭﺽ َﺣﺮّﺍ ﻛﺜﲑﹰﺍ ﻭﺗﺪﺍﺧ ﹰ‬ ‫ﺍﻷﺭﺽ ﻭﰲ ﺍﳌﺎﺀ ﺍﻟﺬﻱ ﻗﺪ ﻻﺑ َ‬
‫ﻼﺑﹺﺲ ﹶﻓ َﻬﻴﱠﺠُﻪ ﺍﻟﻀﻴﺎ ُﺀ ﻭﺃﻇﻬﺮﻩ ﻛﻤﺎ ﺍﺗﺼﻞ ﺍﳊﺮﱡ ﺑﺎﳊﺮﱢ‬ ‫ﳊﺮَﺍ َﺭ ﹶﺓ ﹶﻓﹶﺄ ﹾﻇ َﻬ َﺮ ﻫَﺎ ﻭﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ُﻫﻨَﺎ َﻙ ﺿِﻴﺎﺀٌ ﻣﻦ ُﻣ ﹶ‬
‫ﻚﺍ ﹶ‬
‫ﺞ ِﺗ ﹾﻠ َ‬
‫َﻫﻴﱠ َ‬
‫ﺽ ﺍﻷﺗﱡﻮﻥ ﻭﺣﻴﻄﺎﻬﻧﺎ ﻭﻫﻮﺍﻫﺎ ﺣﺎﺭﱠﹰﺓ ﻭﱂ ِﳒﺪْﻫﺎ ﻣﻀﻴﺌﺔ ‪.‬‬ ‫ﻓﺄﺯﺍﻟﻪ ﻣﻦ ﻣﻮﺿﻌ ِﻪ ﻭﺃﹶﺑﺮﺯ ُﻩ ﻣﻦ ﻣﻜﺎﻧﻪ ﻓﻠﺬﻟﻚ ﻭﺟﺪْﻧﺎ ﺃﺭ َ‬
‫ﻕ ﺃﻥﱠ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﰲ ﺍﳊﺠﺮ ﻭﺍﻟﻌﻮﺩ ﻧﺎﺭﹰﺍ ﻣﻊ ﺍﺧﺘﻼﻑ ﺍﳉﻬﺎﺕ ﺃﻧﻪ ﻳﻠ َﺰﻡُ ﻣﻦ (‬ ‫ﻭﺯﻋﻢ ﺃﺑﻮ ﺇﺳﺤﺎ َ‬
‫ﻭﻣﻦ ﻗﺎﻝ ﺫﻟﻚ ﻟﺰﹺﻣﻪُ ﺃ ﹾﻥ ﻳﻘﻮ ﹶﻝ ‪ :‬ﺃ ﹾﻥ ﻟﻴﺲ ﰲ ﺍﻹﻧﺴﺎﻥ ﺩَﻡ ﻭﺃﻥﱠ ﺍﻟﺪﱠ َﻡ‬

‫ﺨﻠﱠ َﻖ ﻋﻨﺪ ﺍﻟﺒﻂﹼ ﻭﻛﺎﻥ ﻟﻴﺲ ﺑﲔ ﻣَﻦ ﺃﻧﻜ َﺮ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺼﱠﹺﺒﺮُ ﻣﺮّ ﺍﳉﻮﻫﺮ ﻭﺍﻟﻌﺴ ﹸﻞ ﺣُ ﹾﻠ َﻮ ﺍﳉﻮﻫﺮ ﻗﺒﻞ ﺃﻻﹼ ﻳﺬﺍﻗﺎ‬
‫ﺇﻧّﻤﺎ َﺗ َ‬
‫ﻭﺑﲔ ﺍﻟﺴﻤﺴ ﹺﻢ ﻭﺍﻟﺰﻳﺘﻮﻥ ﻗﺒ ﹶﻞ ﺃﻥ ﻳُﻌﺼﺮﺍ ﻓﹶﺮْﻕ ‪.‬‬
‫ﺖ ﻭﺍﳋﻞﹼ ﺟﻮﻫﺮ ﻭﺇﺫﺍ ﻟﺰﻡ َﻣ ْﻦ ﻗﺎﻝ ﺫﻟﻚ ﰲ ﺣﻼﻭﺓ ﺍﻟﻌﺴﻞ‬ ‫ﻭﺇ ﹾﻥ َﺯﻋَﻢ ﺍﻟﺰﺍﻋﻢ ﺃﻥﹼ ﺍﳊﻼﻭﺓ ﻭﺍﳌﺮﺍﺭﹶﺓ َﻋﺮَﺿﺎ ِﻥ ﻭﺍﻟﺰﻳ َ‬
‫ﺽ‬
‫ﻭﲪﻮﺿﺔ ﺍﳋﻞﱢ ﻭﳘﺎ ﻃﻌﻤﺎﻥ ﻟﺰﻣﻪ ﻣﺜ ﹸﻞ ﺫﻟﻚ ﰲ ﺃﻟﻮﺍﻬﻧﻤﺎ ﻓﻴﺰﻋﻢ ﺃﻥﱠ ﺳﻮﺍ َﺩ ﺍﻟﺴﱠﺒَﺞ ﻭﺑﻴﺎ َ‬

‫ﻀ َﺮﹶﺓ ﺍﻟﺒﻘﹾﻞ ﺇﳕﺎ ﲢﺪُﺙ ﻋﻨ َﺪ ﺭﺅﻳﺔ ﺍﻹﻧﺴﺎﻥ ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﳌﻌﺎﻳﻨ ﹸﺔ‬
‫ﺞ ﻭﺣُ ْﻤ َﺮ ﹶﺓ ﺍﻟﻌُﺼْﻔﹸﺮ ﻭﺻُﻔﺮﺓ ﺍﻟﺬﻫﺐ ﻭﺧُ ْ‬
‫ﺍﻟﺜﻠ ﹺ‬
‫ﲑ ﻋﺎﻣﻠﺘﲔ ﰲ ﺗﻠﻚ ﺍﳉﻮﺍﻫﺮ ‪.‬‬ ‫ﻭﺍﳌﻘﺎﺑﻠﺔ ﻏ َ‬
‫ﺱ ﺫﻟﻚ ﺍﳌﺘﻜﻠﱢﻢ ﰲ ﹶﻟ ْﻮ ِﻥ ﺍﳉﺴﻢ ﺑﻌﺪ ﻃﻌﻤﻪ ﻭﰲ ﻃﻮﻟﻪ ﻭﻋﺮﺿﻪ ﻭﺻﻮﺭﺗﻪ ﺑﻌﺪ ﺭﺍﺋﺤﺘﻪ ﻭﰲ ﺧﻔﺘِﻪ‬‫ﻗﺎﻝ ‪ :‬ﻓﺈﺫﺍ ﻗﺎ َ‬
‫ﻭﺛﻘﻞ ﻭﺯﻧﻪ ﻛﻤﺎ ﻗﺎﺱ ﰲ ﺭﺧﺎﻭﺗﻪ ﻭﺻﻼﺑﺘﻪ ﻓﻘﺪ ﺩﺧﻞ ﰲ ﺑﺎﺏ ﺍﳉﻬﺎﻻﺕ ﻭﻟِﺤﻖ ﺑﺎﻟﺬﻳﻦ ﺯﻋﻤﻮﺍ ﺃﻥ ﺍﻟ ِﻘﺮْﺑﺔ ﻟﻴﺲ‬
‫ﺲ‬
‫ﻓﻴﻬﺎ ﻣﺎﺀ ﻭﺇ ﹾﻥ ﻭﺟﺪﻭﻫﺎ ﺑﺎﻟﻠﻤﺲ ﺛﻘﻴﻠﺔ ﻣﺰﻛﻮﺭﺓ ﻭﺇﳕﺎ ﲣﻠﱠﻖ ﻋﻨﺪ ﺣﻞﱢ ﺭﹺﺑﺎﻃﻬﺎ ﻭﻛﺬﻟﻚ ﻓﻠﻴﻘﻮﻟﻮﺍ ﰲ ﺍﻟﺸﻤ ﹺ‬
‫ﺖ ﻋﻦ ﺃﺑﺼﺎﺭﻫﻢ ‪.‬‬
‫ﻭﺍﻟﻘﻤﺮﹺ ﻭﺍﻟﻜﻮﺍﻛﺐ ﻭﺍﳉﺒﺎﻝ ﺇﺫﺍ ﻏﺎﺑ ْ‬
‫ﻗﺎﻝ ‪ :‬ﻓﻤﻦ ﻫﺮﺏ ﻋﻦ ﺍﻻﻧﻘﻄﺎﻉ ﺇﱃ ﺍﳉﻬﺎﻻﺕ ﻛﺎﻥ ﺍﻟﺬﻱ ﻫﺮﺏ ﺇﻟﻴﻪ ﺃﺷﺪﱠ ﻋﻠﻴﻪ ‪.‬‬
‫ﺖ ﻟﻪ‬
‫ﻂ ﰲ ﺑﺌﺮ ﻓﺎﺳﺘﻮﺕ ﺣﺪَﺑُﺘ ُﻪ ﻭ َﺣ َﺪﹶﺛ ْ‬
‫ﺏ ﺳﻘ ﹶ‬
‫ﻼ ﺫﻛﺮﺗﻪ ِﻟ ﹶﻈﺮَﺍﻓﺘﻪ ‪ :‬ﺣُ ِﻜ َﻲ ﻋﻦ ﺭﺟﻞ ﺃﺣﺪ َ‬
‫ﻭﻛﺎﻥ ﻳﻀ ﹺﺮﺏُ ﳍﻤﺎ ﻣﺜ ﹰ‬
‫ﺃﹸﺩْﺭَﺓﹲ ﰲ ﺧُﺼﻴﺘﻪ ﻓ َﻬﻨﱠﺎﻩ‬

‫ﺿ َﺮﺍ َﺭ ﺑ َﻦ ﻋَﻤﺮﻭ ﻗﺪ ﺟَﻤ َﻊ ﰲ ﺇﻧﻜﺎﺭﻩ‬

‫ﺭﺩ ﺍﻟﻨﻈﺎﻡ ﻋﻠﻰ ﺿﺮﺍﺭ ﰲ ﺇﻧﻜﺎﺭ ﺍﻟﻜﻤﻮﻥ ﻭﻛﺎﻥ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﻳﺰﻋُﻢ ﺃﻥ ِ‬
‫ﺍﻟﻘﻮ ﹶﻝ ﺑﺎﻟ ﹸﻜﻤُﻮ ِﻥ ﺍﻟﻜﻔ َﺮ ﻭﺍﳌﻌﺎﻧﺪ ﹶﺓ ﻷﻧﻪ ﻛﺎﻥ ﻳﺰ ُﻋ ُﻢ ﺃﻥ ﺍﻟﺘﻮﺣﻴ َﺪ ﻻ ﻳﺼﺢﱡ ﺇﻻ ﻣﻊ ﺇﻧﻜﺎﺭ ﺍﻟﻜﻤﻮﻥ ﻭﺃﻥ ﺍﻟﻘﻮ ﹶﻝ‬
‫ﺨﻠﱠﻖ ﻋﻨﺪ ﺍﻟﺮﱡﺅﻳﺔ ‪.‬‬
‫ﺑﺎﻟﻜﻤﻮﻥ ﻻ ﻳﺼﺢﱡ ﺇﻻ ﺑﺄ ﹾﻥ ﻳﻜﻮﻥ ﰲ ﺍﻹﻧﺴﺎﻥ ﺩﻡٌ ﻭﺇﳕﺎ ﻫﻮ ﺷﻲﺀٌ َﺗ َ‬
 ‫ﻑ ﺍﻹﻧﺴﺎ ِﻥ ﻻ ﳜﻠﻮ ﻣﻦ ﺩﻡ ‪.‬‬ ‫ﻗﺎﻝ ‪ :‬ﻭﻫﻮ ﻗﺪ ﻛﺎﻥ ﻳﻌﻠ ُﻢ ﻳﻘﻴﻨﹰﺎ ﺃﻥﱠ ﺟﻮ َ‬
‫ﺶ ﺑﻐﲑ ﺍﻟﺪ ﹺﻡ ﺃﻭ ﺷﻲ ٍﺀ‬
‫ﻗﺎﻝ ‪ :‬ﻭﻣﻦ ﺯ َﻋ َﻢ ﺃﻥ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻳﻌﻴ ُ‬

‫ﻳﺸﺒ ُﻪ ﺍﻟﺪ َﻡ ﻓﻮﺍﺟﺐٌ ﻋﻠﻴﻪ ﺃﻥ ﻳﻘﻮﻝ ﺑﺈﻧﻜﺎﺭ ﺍﻟﻄﺒﺎﺋﻊ ﻭﻳﺪﻓﻊ ﺍﳊﻘﺎﺋ َﻖ ﺑﻘﻮﻝ َﺟﻬْﻢ ﰲ ﺗﺴﺨﲔ ﺍﻟﻨﺎﺭ ﻭﺗﱪﻳﺪ ﺍﻟﺜﻠﺞ ﻭﰲ‬
‫ﺍﻹﺩﺭﺍﻙ ﻭﺍﳊﺲﱢ ﻭﺍﻟﻐﺬﺍﺀ ﻭﺍﻟﺴﱡﻢﱢ ﻭﺫﻟﻚ ﺑﺎ ﺏٌ ﺁﺧﺮ ﰲ ﺍﳉﻬﺎﻻ ﺕ ‪.‬‬
‫ﺢ ﺇﻻ ﺑﺄﻻﹼ ﻳﻜﻮﻥ ﰲ ﺍﻹﻧﺴﺎﻥ ﺩﻡ ﻭﺇﻻ ﺑﺄﻥ ﺗﻜﻮ ﹶﻥ ﺍﻟﻨﺎ ُﺭ ﻻ ﺗﻮﺟﺐ ﺍﻹﺣﺮﺍﻕ‬ ‫ﻭﻣﻦ ﺯﻋﻢ ﺃﻥ ﺍﻟﺘﻮﺣﻴ َﺪ ﻻ ﻳﺼﻠ ُ‬
‫ﺐ ﺍﻹﺩﺭﺍﻙ ﻓﻘﺪ َﺩﻝﹼ ﻋَﻠﻰ ﺃﻧﻪ ﰲ ﻏﺎﻳﺔ ﺍﻟﻨﻘﺺ ﻭﺍﻟﻐﺒﺎﻭﺓ ﺃﻭ ﰲ ﻏﺎﻳﺔ ﺍﻟﺘﻜﺬﻳﺐ ﻭﺍﳌﻌﺎﻧﺪﺓ‬‫ﺢ ﻻ ﻳﻮﺟ ُ‬‫ﻭﺍﻟﺒﺼ ُﺮ ﺍﻟﺼﺤﻴ ُ‬
‫‪.‬‬
‫ﺐ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ‪ :‬ﻭﺟﺪﻧﺎ ﺍﳊﻄﺐ ﻋﻨﺪ ﺍﳓﻼﻝ ﺃﺟﺰﺍﺋﻪ ﻭﺗﻔﺮﱡﻕ ﺃﺭﻛﺎﹺﻧ ِﻪ ﺍﻟﱵ ﺑُﲏ ﻋﻠﻴﻬﺎ ﻭﳎﻤﻮﻋﺎﺗﻪ ﺍﻟﱵ ﺭُﻛﹼ َ‬
‫ﻣﻨﻬﺎ ﻭﻫﻲ ﺃﺭﺑﻊ ‪ :‬ﻧﺎﺭٌ ﻭﺩﺧﺎﻥ ﻭﻣﺎﺀٌ ﻭ َﺭﻣَﺎﺩ ﻭﻭﺟﺪﻧﺎ ﻟﻠﻨﺎﺭ ﺣﺮّﹰﺍ ﻭﺿﻴﺎ ًﺀ ﻭﻭﺟﺪﻧﺎ ﻟﻠﻤﺎﺀ ﺻﻮﺗﹰﺎ ﻭﻭﺟﺪﻧﺎ ﻟ ِﻠﺪﱡﺧﺎﻥ‬
‫ﻃﻌﻤﹰﺎ ﻭﻟﻮﻧﹰﺎ ﻭﺭﺍﺋﺤﺔ ﻭﻭﺟﺪﻧﺎ ﻟﻠﺮﱠﻣَﺎ ِﺩ ﻃﻌﻤﹰﺎ ﻭﻟﻮﻧﹰﺎ ﻭُﻳﺒْﺴﹰﺎ ﻭﻭﺟﺪﻧﺎ‬

‫ﺐ ﻣﻦ ﺍﳌﻔﺮﺩﺍﺕ ‪.‬‬‫ﺕ ﻭﱂ ُﻳ َﺮﻛﱠ ْ‬

‫ﺐ ﻋﻠﻰ ﻣﺎ ﻭﺻﻔﻨﺎ ﹶﻓﺰَﻋﻤﻨﺎ ﺃﻧﻪ ُﺭﻛﱢﺐ ﻣﻦ ﺍ ﹸﳌ ْﺰ َﺩ ﹺﻭﺟَﺎ ِ‬
‫ﻭﻭﺟﺪﻧﺎ ﺍﳊﻄﺐ ﺭُﻛﱢ َ‬
‫ﺱ ﻭﻳُﻌﻄﻴﻪ ﺣﻘﻪ ﻓﺮﺃﻯ ﺃﻥﱠ ﺍﻟﻌُﻮﺩ ﺣﲔ ﺍﺣﺘﻚﱠ ﺑﺎﻟﻌﻮ ِﺩ ﺃﺣﺪﺙ‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ‪ :‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﳌﺘﻜﻠ ُﻢ ﻻ ﻳﻌﺮﻑ ﺍﻟﻘﻴﺎ َ‬
‫ﺍﻟﻨﺎﺭ ﻓﺈﻧﻪ ﻳﻠ َﺰﻣُﻪ ﰲ ﺍﻟﺪﺧﺎﻥ ﻣﺜ ﹸﻞ ﺫﻟﻚ ﻭﻳَﻠ َﺰﻣُﻪ ﰲ ﺍﳌﺎﺀ ﺍﻟﺴﺎﺋﻞ ﻣﺜ ﹸﻞ ﺫﻟﻚ ﻭﺇ ﹾﻥ ﻗﺎﺱ ﻗﺎﻝ ﰲ ﺍﻟﺮّﻣﺎﺩ ﻣﺜ ﹶﻞ ﻗﻮﻟﻪ ﰲ‬
‫ﺍﻟﺪﺧﺎﻥ ﻭﺍﳌﺎﺀ ﻭﺇﻻ ﻓﻬﻮ ﺇﻣﺎ ﺟﺎﻫﻞﹲ ﻭﺇﻣّﺎ ﻣﺘﺤﻜﻢ ‪.‬‬
‫ﻭﺇﻥ َﺯ َﻋ َﻢ ﺃﻧﻪ ﺇﳕﺎ ﺃﻧﻜ َﺮ ﺃ ﹾﻥ ﺗﻜﻮﻥ ﺍﻟﻨﺎ ُﺭ ﻛﺎﻧﺖ ﰲ ﺍﻟﻌﻮ ِﺩ ﻷﻧﻪ َﻭ َﺟ َﺪ ﺍﻟﻨﺎ َﺭ ﺃﻋﻈﻢ ﻣﻦ ﺍﻟﻌﻮﺩ ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻂ‪.‬‬‫ﺐ ﻭﰲ ﺍﻟﺰﱠﻳﺖ ﻭﰲ ﺍﻟﻨﱢ ﹾﻔ ِ‬
‫ﲑ ﰲ ﺍﻟﺼﻐﲑ ﻭﻛﺬﻟﻚ ﺍﻟﺪﺧﺎﻥ ﻓﻠَﻴ ْﺰ ُﻋ ْﻢ ﺃﻥ ﺍﻟﺪﺧﺎ ﹶﻥ ﱂ ﻳﻜ ْﻦ ﰲ ﺍﳊﻄ ﹺ‬ ‫ﺍﻟﻜﺒ ُ‬
‫ﻓﺈﻥ ﺯﻋﻢ ﺃﻬﻧﻤﺎ ﺳﻮﺍﺀٌ ﻭﺃﻧﻪ ﺇﳕﺎ ﻗﺎﻝ ﺑﺬﻟﻚ ﻷﻥ َﺑ َﺪ ﹶﻥ ﺫﻟﻚ ﺍﳊﻄﹶﺐ ﱂ ﻳﻜﻦ ﻳﺴ ُﻊ ﺍﻟﺬﻱ ﻋﺎﻳﻦ ﻣﻦ َﺑﺪَﻥ ﺍﻟﻨﺎ ﹺﺭ‬
‫ﺠ ﹺﺮ ﱂ ﻳﻜﻮﻧﺎ ﻛﺎﻣﻨﲔ ﰲ‬ ‫ﻭﺍﻟﺪﺧﺎﻥ ﻓﻠﻴﺲ ﻳﻨﺒﻐﻲ ﳌ ْﻦ ﺃﻧﻜﺮ ﻛﹸﻤﻮَﻧﻬَﺎ ﻣﻦ ﻫﺬﻩ ﺍﳉﻬﺔ ﹶﺃ ﹾﻥ ﻳﺰﻋُ َﻢ ﺃﻥﹼ َﺷ َﺮ َﺭ ﺍﻟ ﹶﻘﺪﱠﺍ َﺣ ِﺔ ﻭﺍﳊ َ‬
‫ﺍﳊﺠَﺮ ﻭﺍﻟﻘﺪﱠﺍ َﺣﺔ ‪( .‬‬
‫ﻭﻟﻴﺲ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳُ ْﻨ ِﻜ َﺮ ﻛﹸﻤﻮ ﹶﻥ ﺍﻟﺪﻡ ﰲ ﺍﻹﻧﺴﺎﻥ ﻭَﻛﻤﻮ ﹶﻥ ﺍﻟﺪﱡ ﻫْﻦ ﰲ ﺍﻟﺴﻤﺴﻢ ﻭﻛﻤﻮﻥ ﺍﻟﺰﻳﺖ ﰲ ﺍﻟﺰﻳﺘﻮﻥ ﻭﻻ‬
‫ﺴﻌُﻪ ﰲ ﺍﻟﻌﲔ ‪.‬‬ ‫ﻳﻨﺒﻐﻲ ﺃﻥ ﻳُ ْﻨ ِﻜ َﺮ ﻣﻦ ﺫﻟﻚ ﺇﻻ ﻣﺎ ﻻ ﻳﻜﻮﻥ ﺍﳉﺴ ُﻢ َﻳ َ‬
‫ﺏ ﻋﻦ ﺣﻮﺍﺳّﻬﻢ ﻣﻦ ﺍﻷﺟﺴﺎﻡ ﺍﳌﺴَﺘﺘِﺮﺓ ﺑﺎﻷﺟﺴﺎﻡ ﺣﱴ ﻳﻌﻮﺩ‬
‫ﻓﻜﻴﻒ ﻭﻫﻢ ﻗﺪ ﺃ ْﺟ َﺮ ﻭْﺍ ﻫﺬﺍ ﺍﻹﻧﻜﺎ َﺭ ﰲ ﻛﻞﱢ ﻣﺎ ﻏﺎ َ‬
‫ﺑﺬﻟﻚ ﺇﱃ ﺇﺑﻄﺎﻝ ﺍﻷﻋﺮﺍﺽ‬

‫ﻛﻨﺤﻮ ﲪﻮﺿﺔ ﺍﳋﻞﹼ ﻭﺣﻼﻭﺓ ﺍﻟﻌﺴ ﹺﻞ ﻭﻋﺬﻭﺑﺔ ﺍﳌﺎﺀ ﻭﻣَﺮﺍﺭﺓ ﺍﻟﺼﱪ ‪.‬‬
‫ﺐ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﻘﻮﻟﻮﺍ‬
‫ﻗﺎﻝ ‪ :‬ﻓﺈﻥ ﻗﺎﺳﻮﺍ ﻗﻮﳍﻢ ﻭﺯﻋﻤﻮﺍ ﺃﻥ ﺍﻟﺮﻣﺎ َﺩ ﺣﺎﺩﺙﹲ ﻛﻤﺎ ﻗﺎﻟﻮﺍ ﰲ ﺍﻟﻨﺎﺭ ﻭﺍﻟﺪﱡﺧﺎﻥ ﻓﻘﺪ ﻭﺟ َ‬
‫ﻒ ﻟﻠُﺒﺮﱢ ﰲ ﻟﻮﻧﻪ ﻭﰲ ﺻﻼﺑَﺘ ِﻪ ﻭﰲ ﻣﺴﺎﺣﺘﻪ ﻭﰲ ﺃﻣﻮ ﹴﺭ ﻏﲑ ﺫﻟﻚ ﻣﻨﻪ‬ ‫ﰲ ﲨﻴ ﹺﻊ ﺍﻷﺟﺴﺎﻡ ﻣﺜ ﹶﻞ ﺫﻟﻚ ﻛﺎﻟﺪﻗﻴﻖ ﺍﳌﺨﺎﻟ ِ‬
‫ﻓﻘﺪ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺰﻋﻢ ﺃﻥ ﺍﻟﺪﻗﻴ َﻖ ﺣﺎﺩ ﺙﹲ ﻭَﺃﻥ ﺍﻟُﺒﺮّ ﻗﺪ ﺑ ﹶﻄ ﹶﻞ ‪.‬‬
‫ﺱ ﻣﺎ َﺀ ﺍﳉﹸﺒْﻦ‬
‫ﱭ ﺣﺎﺩﺙ ﻭﻗﺎ َ‬
‫ﱭ ﻭﺃﻥﱠ ﺟُ ْﺒ َﻦ ﺍﻟﻠ ﹺ‬
‫ﺾ ﱂ ﻳﻜﻦ ﰲ ﺍﻟﻠ ﹺ‬ ‫ﺨ ﹺ‬‫ﺙ ﺑﻌﺪ ﺍﳌ ْ‬ ‫ﻭﺇﺫﺍ ﺯﻋﻢ ﺫﻟﻚ ﺯﻋﻢ ﺃﻥﹼ ﺍﻟﺰﱡ ْﺑ َﺪ ﺍﳊﺎﺩ ﹶ‬
‫ﳉ ْﺒ َﻦ ﻭﺍﳌﺎ َﺀ ‪.‬‬
‫ﱭ ﺇﻻ ﺍ ﹸ‬
‫ﻋﻠﻰ ﺍﳉﱭ ﻭﻟﻴﺲ ﺍﻟﻠ ُ‬
 ‫ﺏ‬
‫ﺠﻨﱠﺎ ﺍﻟﺘﺮﺍ َ‬‫ﻭﺇﺫﺍ ﺯﻋﻢ ﺃﻬﻧﻤﺎ ﺣﺎﺩﺛﺎﻥ ﻭَﺃﻥ ﺍﻟﻠﱭ ﻗﺪ َﺑ ﹶﻄ ﹶﻞ ﻟﺰﻣَﻪ ﺃﻥ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ﺍﻟ ﹶﻔﺨﱠﺎ ُﺭ ﺍﻟﺬﻱ ﱂ ﳒِﺪﻩ ﺣﱴ َﻋ َ‬
‫ﺐ ﺍﻟﺴّﻴﺎﻝ ﻋﻠﻰ ِﺣ َﺪِﺗِﻪ ﰒ ﺷﻮَﻳﻨﺎ ُﻩ ﺑﺎﻟﻨﺎﺭ ﺍﳊﺎﺭﱠِﺓ ﺍﻟﺼﱠﻌﱠﺎ َﺩ ِﺓ ﻋﻠﻰ ِﺣ َﺪﺗِﻬﺎ‬
‫ﺖ ﻋﻠﻰ ِﺣﺪَﺗﻪ ﺑﺎﳌﺎ ِﺀ ﺍﻟﺮﱠ ﹾﻃ ﹺ‬‫ﺲ ﺍﳌﺘﻬﺎﻓ َ‬
‫ﺍﻟﻴﺎﺑ َ‬
‫ﲔ ﻭﺍﻟﻠﻤﺲ ﻭﺍﻟﺬﱠﻭﻕ ﻭﺍﻟﺸﱠﻢّ ﻭﻋﻨﺪ ﺍﻟﻨﱠﻘﹾﺮ ﻭﺍﻟﺼّﻚﱢ ﻋﻠﻰ ﺧﻼﻑ ﻣﺎ ﻭﺟﺪﻧﺎ ﻋﻠﻴﻪ ﺍﻟﻨﺎ َﺭ‬ ‫ﻭﻭﺟﺪﻧﺎ ﺍﻟﻔﺨﺎﺭ ﰲ ﺍﻟﻌ ﹺ‬
‫ﺏ َﻭ ْﺣ َﺪﻩُ‬
‫ﻭﺣﺪﻫﺎ ﻭﺍﳌﺎ َﺀ ﻭﺣﺪﻩ ﻭﺍﻟﺘﱡﺮﺍ َ‬

‫ﺐ ﻫﻮ ﺗﻠﻚ ﺍﻷﺷﻴﺎ ُﺀ ﺇﻻ ﺃﻥ ﺃﺣﺪَﻫﺎ ﻣﻦ ﺗﺮﻛﻴﺐ ﺍﻟﻌِﺒﺎﺩ ﻭﺍﻵﺧﺮَ ﻣﻦ‬

‫ﻓﺈﻥﹼ ﺫﻟﻚ ﺍﻟﻔﺨﺎﺭ ﻫﻮ ﺗﻠﻚ ﺍﻷﺷﻴﺎﺀُ ﻭﺍﳊﻄ َ‬
‫ﺗﺮﻛﻴﺐ ﺍﻟﻠﹼﻪ ‪.‬‬
‫ﺕ ﻋﻦ ﺟﻮﺍﻫﺮﻫﺎ ﺑﺘﺮﻛﻴﺒﻪ ﻣﺎ ﺭﻛﺐ ﻣﻨﻬﺎ ‪.‬‬‫ﺐ ﺍﳌﹶﺮﻛﱠﺒﺎ ِ‬
‫ﻭﺍﻟﻌﺒﺪ ﻻ ﻳﻘﻠ ُ‬
‫ﺏ ﻭﺫﻟﻚ ﺍﳌﺎ َﺀ ﻭﺗﻠﻚ ﺍﻟﻨﺎﺭ ﻭﻗﺎﻟﻮﺍ ﻣﺜﻞ ﺫﻟﻚ ﰲ ﲨﻴ ﹺﻊ ﺍﻷﺧﺒﺼﺔ ﻭﺍﻷﻧﺒﺬﺓ‬ ‫ﻓﺈﻥ ﺯﻋﻤﻮﺍ ﺃﻥ ﺍﻟﻔﺨﺎﺭ ﻟﻴﺲ ﺫﻟﻚ ﺍﻟﺘﱡﺮﺍ َ‬
‫ﲑ ﺍﻟﺪﻗﻴﻖ ﻭﺯﻋﻢ‬ ‫ﲔﻏ ُ‬ ‫ﲑ ﺍﻟﻘﺎﻋﺪ ﻭﺍﻟﻌﺠ َ‬‫ﻛﺎﻥ ﺁﺧ ُﺮ ﻗﻴﺎﺳﻬﻢ ﺃﻥ ُﻳﺠﹺﻴﺒﻮﺍ ﲜﻮﺍﺏ ﺃﰊ ﺍﳉﻬﺠﺎﻩ ﻓﺈﻧﻪ ﺯﻋﻢ ﺃﻥ ﺍﻟﻘﺎﺋ َﻢ ﻏ ُ‬
‫ﺙ ﹺﺟﺴْﻤﺎﻥ ﰲ ﻫﻴﺌ ِﺔ ﻧﺼﻔﹶﻲ ﺍﳊﺒﱠﺔ ﻭﻛﺬﻟﻚ ﺇﺫﺍ‬ ‫ﻭﻟﻮ ﺃﻧﻪ ﱂ ﻳﻘﻞ ﺫﻟﻚ ﺃﻥ ﺍﳊﺒﱠﺔ ﻣﱴ ﻓﻠﻘﺖ ﻓﻘﺪ ﺑﻄﻞ ﺍﻟﺼﺤﻴﺢ ﻭﺣﺪ ﹶ‬
‫ﻼﰒ‬‫ﲑ ﺩﻗﻴﻘﹰﺎ ﰒ ﺗﺼﲑ ﻋﺠﻴﻨﹰﺎ ﰒ ﺗﺼﲑ ﺧُﺒﺰﹰﺍ ﰒ ﺗﻌﻮ َﺩ ﺭﺟﻴﻌﹰﺎ ﻭﺯ ْﺑ ﹰ‬ ‫ﲑ ﺳَﻮﻳﻘﹰﺎ ﰒ ﺗﺼ َ‬‫ﻓﻠﻘﺖ ﺑﺄﺭﺑ ﹺﻊ ﻓﻠﻖ ﺇﱃ ﺃﻥ ﺗﺼ َ‬
‫ﻼ ﰒ ﻳﻌﻮﺩ ﺍﻟﺮﺟﻴﻊ ﺃﻳﻀﹰﺎ ﻟﺒﻨﹰﺎ ﻭﺯُﺑﺪﹰﺍ ﻷﻥ ﺍﳉﻼﱠﻟﺔ ﻣﻦ ﺍﻟﺒﻬﺎﺋﻢ ﺗﺄﻛﻠﻪ ﻓﻴﻌﻮ ُﺩ ﳊﻤﹰﺎ ﻭﺩﻣﹰﺎ ‪.‬‬
‫ﺗﻌﻮ ُﺩ ﺭَﳛﺎﻧﹰﺎ ﻭﺑَﻘ ﹰ‬
‫ﺏ ﺍﻟﻜﹸﻤﻮ ِﻥ ﺃﻭ ﻗﻮ ﹶﻝ ﻫﺬﺍ ‪.‬‬
‫ﻭﻗﺎﻝ ‪ :‬ﻓﻠﻴﺲ ﺍﻟﻘﻮ ﹸﻝ ﺇﻻ ﻣﺎ ﻗﺎﻝ ﺃﺻﺤﺎ ُ‬

‫ﺭﺩّ ﺍﻟﻨﻈﺎﻡ ﻋﻠﻰ ﺃﺻﺤﺎﺏ ﺍﻷﻋﺮﺍﺽ ﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ‪ :‬ﻓﺈﻥ ﺍﻋﺘﺮﺽ ﻋﻠﻴﻨﺎ ﻣُﻌﺘﺮﺽٌ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻷﻋﺮﺍﺽ‬
‫ﻒ ﺗﻜ ُﻤ ُﻦ ﻓﻴﻪ ﻭﻫﻲ ﺃﻋﻈﻢ ﻣﻨﻪ ﻭﻟﻜﻦّ ﺍﻟﻌﻮ َﺩ ﺇﺫﺍ ﺍﺣﺘﻚّ ﺑﺎﻟﻌﻮﺩ َﺣ ِﻤ َﻲ ﺍﻟﻌﻮﺩﺍﻥ‬
‫ﻓﺰﻋﻢ ﺃﻥ ﺍﻟﻨﺎ َﺭ ﱂ ﺗﻜﻦ ﻛﺎﻣﻨ ﹰﺔ ﻭﻛﻴ َ‬
‫ﻭﲪﻲ ﻣﻦ ﺍﳍﻮﺍ ِﺀ ﺍﶈﻴﻂ ﻬﺑﻤﺎ ﺍﳉﺰ ُﺀ ﺍﻟﺬﻱ ﺑﻴﻨﻬﻤﺎ ﰒ ﺍﻟﺬﻱ ﻳَﻠﻲ ﺫﻟﻚ ﻣﻨﻬﻤﺎ ﻓﺈﺫﺍ ﺍﺣﺘﺪﻡ ﺭﻕّ ﰒ ﺟﻒّ ﻭﺍﻟﺘﻬﺐ ﻓﺈﳕﺎ‬
‫ﺍﻟﻨﺎ ُﺭ ﻫﻮﺍﺀٌ ﺍﺳﺘﺤﺎ ﹶﻝ ‪.‬‬
‫ﻭﺍﳍﻮﺍ ُﺀ ﰲ ﺃﺻﻞ ﺟﻮﻫﺮ ِﻩ ﺣﺎﺭﱞ ﺭﻗﻴﻖ ﻭﻫﻮ ﺟﺴﻢ ﺭﻗﻴﻖ ﻭﻫﻮ ﺟﺴﻢٌ ﺧَﻮﱠﺍﺭٌ ﺟﻴﱢﺪ ﺍﻟﻘﺒﻮﻝ ﺳﺮﻳﻊ ﺍﻻﻧﻘﻼﺏ ‪.‬‬
‫ﺽ ﺍﳊﺎﺩﺛﺔ ﻣﻦ‬
‫ﻭﺍﻟﻨﺎﺭ ﺍﻟﱵ ﺗﺮﺍﻫﺎ ﺃﻛﺜ َﺮ ﻣﻦ ﺍﳊﻄﺐ ﺇﳕﺎ ﻫﻲ ﺫﻟﻚ ﺍﳍﻮﺍ ُﺀ ﺍﳌﺴﺘﺤﻴﻞ ﻭﺍﻧﻄﻔﺎﺅﻫﺎ ﺑﻄﻼﻥ ﺗﻠﻚ ﺍﻷﻋﺮﺍ ﹺ‬
‫ﺖ ﻓﻘﺪ‬
‫ﺍﻟﻨﺎﺭﻳﺔ ﻓﻴﻪ ﻓﺎﳍﻮﺍ ُﺀ ﺳﺮﻳ ُﻊ ﺍﻻﺳﺘﺤﺎﻟﺔ ﺇﱃ ﺍﻟﻨﺎﺭ ﺳﺮﻳ ُﻊ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﻃﺒﻌ ِﻪ ﺍﻷﻭﻝ ﻭﻟﻴﺲ ﺃﻬﻧﺎ ﺇﺫﺍ ﻋُ ِﺪ َﻣ ْ‬
‫ﺖ ﰲ ﺍﳍﻮﺍﺀ ﻭﻻ ﺃﻬﻧﺎ‬
‫ﺕ ﺇﱃ ﺗِﻼﺩﻫﺎ ﻭﻻ ﺃﻥﱠ ﺃﺟﺰﺍﺀَﻫﺎ ﺃﻳﻀﹰﺎ ﺗﻔﺮﻗ ْ‬
‫ﺖ ﺇﱃ ﺷﻜﻞ ﳍﺎ ُﻋ ﹾﻠ ﹺﻮﻱﱟ ﻭﺍﺗﺼﻠﺖ ﻭﺻﺎﺭ ْ‬‫ﺍﻧﻘﻄﻌ ْ‬
‫ﻛﺎﻧﺖ ﻛﺎﻣﻨﹰﺔ‬

‫ﺐ ﻫﻮﺍﺀٌ ﺍﺳﺘﺤﺎﻝ ﻧﺎﺭﹰﺍ ﻷﻥ ﺍﳍﻮﺍ َﺀ‬

‫ﰲ ﺍﳊﻄﹶﺐ ﻣﺘﺪﺍﺧﻠ ﹰﺔ ﻣﻨﻘﺒﻀﺔ ﻓﻴﻪ ﻓﻠﻤﺎ ﻇﻬﺮﺕ ﺍﻧﺒﺴﻄﺖ ﻭﺍﻧﺘﺸﺮﺕ ﻭﺇﳕﺎ ﺍﻟﻠﻬ ُ‬
‫ﺐ ﺍﻟﻘﺮﺍﺑ ِﺔ ﻣﻦ ﺍﻟﻨﺎﺭ ﻭﺍﳌﺎ َﺀ ﻫﻮ ﺣﺠﺎﺯٌ ﺑﻴﻨﻬﻤﺎ ﻷﻥﱠ ﺍﻟﻨﺎﺭ ﻳﺎﺑﺴﺔﹲ ﺣﺎﺭﺓ ﻭﺍﳌﺎ َﺀ ﺭﻃﺐٌ ﺑﺎﺭﺩ ﻭﺍﳍﻮﺍ َﺀ ﺣﺎﺭﱞ ﺭﻃﺐ ﻓﻬﻮ‬
‫ﻗﺮﻳ ُ‬
‫ﻳُﺸﺒﻪ ﺍﳌﺎﺀ ﻣﻦ ﺟﻬﺔ ﺍﻟﺮﻃﻮﺑﺔ ﻭﺍﻟﺼﻔﺎﺀ ﻭﻳُﺸﺒﻪ ﺍﻟﻨﺎﺭ ﺑﺎﳊﺮﺍﺭ ِﺓ ﻭﺍﳋﻔﺔ ﻓﻬﻮ ﳜﺎﻟﻔﻬﻤﺎ ﻭﻳﻮﺍﻓﻘﻬﻤﺎ ﻓﻠﺬﻟﻚ ﺟﺎ َﺯ ﺃﻥ‬
‫ﺐ ﺇﻟﻴﻬﻤﺎ ﺍﻧﻘﻼﺑﹰﺎ ﺳﺮﻳﻌﹰﺎ ﻛﻤﺎ ﻳﻨﻌﺼﺮ ﺍﳍﻮﺍﺀ ﺇﺫﺍ ﺍﺳﺘﺤﺎﻝ ﺭﻃﺒﹰﺎ ﻭﺣﺪﺙ ﻟﻪ ﻛﺜﺎﻓﺔ ﺇﱃ ﺃﻥ ﺗﻌﻮﺩ ﺃﺟﺰﺍﺅﻩ ﻣﻄﺮﹰﺍ‬ ‫ﻳﻨﻘﻠ َ‬
‫ﻀﺪﱟ ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﻨﻘﻠﺐ ﺍﳉﻮﻫﺮ ﺇﱃ ﺿﺪﻩ ﺣﱴ ﻳﻨﻘﻠﺐ ﺑَﺪﻳّﹰﺎ ﺇﱃ‬ ‫ﻓﺎﳌﺎﺀ ﺿﺪﱡ ﺍﻟﻨﺎﺭ ﻭﺍﳍﻮﺍﺀ ﺧﻼﻑٌ ﳍﻤﺎ ﻭﻟﻴﺲ ﺑ ِ‬
‫ﺐ ﺍﳌﺎ ُﺀ ﺃﺭﺿﹰﺎ ﻓﻼ ﺑﺪّ ﰲ‬
‫ﺐ ﺍﳍﻮﺍ ُﺀ ﻣﺎﺀ ﰒ ﻳﻨﻘﻠ َ‬
‫ﺐ ﺍﳍﻮﺍ ُﺀ ﻧﺎﺭﹰﺍ ﻭﻳﻨﻘﻠ َ‬
‫ﺐ ﺍﳌﺎﺀ ﻫﻮﺍ ًﺀ ﰒ ﻳﻨﻘﻠ َ‬
‫ﺧﻼﻓﻪ ﻓﻘﺪ ﻳﺴﺘﻘﻴﻢ ﺃﻥ ﻳﻨﻘﻠ َ‬
‫ﺐ ﻭﺍﻟﺘﺪﺭﻳﺞ ﻭﻛ ﱡﻞ ﺟﻮﻫﺮ ﻓﻠﻪ ﻣﻘﺪﻣﺎﺕ ﻷﻥ ﺍﳌﺎ َﺀ ﻗﺪ ﳛﻴﻞ ﺍﻟﻄﲔ ﺻﺨﺮﹰﺍ ﻭﻛﺬﻟﻚ ﰲ ﺍﻟﻌﻜﺲ‬ ‫ﺍﻻﻧﻘﻼﺏ ﻣﻦ ﺍﻟﺘﺮﺗﻴ ﹺ‬
‫ﻓﻼ ﻳﺴﺘﺤﻴﻞ ﺍﻟﺼﺨ ُﺮ ﻫﻮﺍ ًﺀ ﻭﺍﳍﻮﺍ ُﺀ ﺻﺨﺮﹰﺍ ﺇﻻ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻨﺰﻳﻞ ﻭﺍﻟﺘﺮﺗﻴﺐ ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﳌﻦ ﻗﺎﻝ ﺑﺬﻟﻚ ﻣﻦ ُﺣﺬﱠﺍﻕ ﺃﺻﺤﺎﺏ ﺍﻷﻋﺮﺍﺽ ‪ :‬ﻗﺪ ﺯﻋﻤﺘﻢ ﺃﻥ ﺍﻟﻨﺎﺭ ﺍﻟﱵ ﻋﺎﻳﻨّﺎﻫﺎ ﱂ ﲣﺮﺝ ﻣﻦ‬
‫ﲑ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺍﳊﻄﹶﺐ ﻭﻟﻜﻦﱠ ﺍﳍﻮﺍ َﺀ ﺍﶈﻴﻂ ﻬﺑﻤﺎ ﺍﺣﺘ َﺪ َﻡ ﻭﺍﺳﺘﺤﺎ ﹶﻝ ﻧﺎﺭﹰﺍ ﻓﻠﻌﻞﹼ ﺍﳊﻄﺐ ﺍﻟﺬﻱ ﻳﺴﻴﻞ ﻣﻨﻪ ﺍﳌﺎ ُﺀ ﺍﻟﻜﺜ ُ‬
‫ﺫﻟﻚ ﺍﳌﺎ ُﺀ ﱂ ﻳﻜﻦ ﰲ ﺍﳊﻄﹶﺐ ﻭﻟﻜﻦﱠ ﺫﻟﻚ ﺍﳌﻜﺎﻥ ﻣﻦ ﺍﳍﻮﺍ ِﺀ‬

‫ﺍﺳﺘﺤﺎ ﹶﻝ ﻣﺎﺀ ﻭﻟﻴﺲ ﺫﻟﻚ ﺍﳌﻜﺎﻥ ﻣﻦ ﺍﳍﻮﺍﺀ ﺃﺣﻖﱠ ﺑﺄﻥ ﻳﺴﺘﺤﻴﻞ ﻣﺎ ًﺀ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺳﺒﻴ ﹸﻞ ﺍﻟﺪﺧﺎﻥ ﰲ ﺍﻻﺳﺘﺤﺎﻟﺔِ‬
‫ﺳﺒﻴ ﹶﻞ ﺍﻟﻨﺎﺭ ﻭﺍﳌﺎﺀ ‪( .‬‬
‫ﺱ ﺍﻟﻘﻮ ُﻡ ﺫﻟﻚ ﻓﺰﻋﻤﻮﺍ ﺃﻥ ﺍﻟﻨﺎﺭ ﺍﻟﱵ ﻋﺎﻳﻨﱠﺎﻫﺎ ﻭﺫﻟﻚ ﺍﳌﺎﺀ ﻭﺍﻟﺪﺧﺎﻥ ﰲ ﻛﺜﺎﻓﺔ ﺍﻟﺪﺧَﺎﻥ ﻭﺳَﻮﺍﺩِﻩ ﻭﺍﻟﺬﻱ‬ ‫ﻓﺈﻥ ﻗﺎ َ‬
‫ﻳﺘﺮﺍﻛ ُﻢ ﻣﻨﻪ ﰲ ﺃﺳﺎﻓﻞ ﺍﻟﻘﺪﻭﺭ ﻭﺳُﻘﻒ ﺍﳌﻄﺎﺑﺦ ﺇﳕﺎ ﺫﻟﻚ ﻫﻮﺍﺀ ﺍﺳﺘﺤﺎﻝ ﻓﻠﻌﻞﱠ ﺍﻟﺮﻣﺎﺩ ﺃﻳﻀﹰﺎ ﻫﻮﺍﺀٌ ﺍﺳﺘﺤﺎ ﹶﻝ ﺭﻣﺎﺩﹰﺍ ‪.‬‬
‫ﻒ ﻣﻮﺍ ِﻗ ِﺪ ﺍﳊﻤﺎﻣﺎﺕ ﺍﻟﺬﻱ ﺇﺫﺍ ﺩُﺑﱢ َﺮ‬
‫ﻓﺈﹺﻥ ﻗﻠﺘﻢ ‪ :‬ﺍﻟﺪﱡﺧﺎﻥ ﰲ ﺃﻭﻝ ﺛﻘﻠﻪ ﺍﳌﺘﺮﺍﻛﻢ ﻋﻠﻰ ﺃﺳﺎﻓﻞ ﺍﻟﻘﺪﻭﺭ ﻭﰲ ﺑُﻄﻮ ِﻥ ﺳُﻘﹸ ِ‬
‫ﺽ ﻭﺯﻋﻢ ﺃﻥ ﺍﳊﻄﺐ‬ ‫ﺱ ﺻﺎﺣﺐ ﺍﻟ َﻌ َﺮ ﹺ‬ ‫ﺱ ﺍﻟﻌﺠﻴﺒ ﹸﺔ ﺃﺣﻖ ﺑﺄﻥ ﺍﺳﺘﺤﺎﻝ ﺃﺭﺿﻴّﹰﺎ ﻓﺈﻥ ﻗﺎ َ‬
‫ﺑﺒﻌﺾ ﺍﻟﺘﺪﺑﲑ ﺟﺎﺀ ﻣﻨﻪ ﺍﻷﻧﻘﺎ ُ‬
‫ﺍﳓﻞﱠ ﺑﺄﺳﺮﹺﻩ ﻓﺎﺳﺘﺤﺎﻝ ﺑﻌﻀﻪ ﺭﻣﺎﺩﹰﺍ ﻛﻤﺎ ﻗﺪ ﻛﺎﻥ‬

‫ﺑﻌﻀُﻪ ﺭﻣﺎﺩﹰﺍ ﻣﺮ ﹰﺓ ﻭﺍﺳﺘﺤﺎﻝ ﺑﻌﻀﻪ ﻣﺎ ًﺀ ﻛﻤﺎ ﻛﺎﻥ ﺑﻌﻀﻪ ﻣﺎ ًﺀ ﻣﺮﺓ ﻭﺑﻌﻀﻪ ﺍﺳﺘﺤﺎﻝ ﺃﺭﺿﹰﺎ ﻛﻤﺎ ﻛﺎﻥ ﺑﻌﻀﻪ ﺃﺭﺿﹰﺎ‬
‫ﺐ ﺍﺳﺘﺤﺎ ﹶﻝ ﺭﻣﺎﺩﹰﺍ ﻭﺩُﺧﺎﻧﹰﺎ ﻭﺑﻌﺾ‬
‫ﻁ ﺍﳊﻄ ﹺ‬
‫ﺾ ﺃﺧﻼ ِ‬
‫ﻂ ﺑﻪ ﺍﺳﺘﺤﺎ ﹶﻝ ﺭﻣﺎﺩﹰﺍ ﻭﻟﻜﻦﱠ ﺑﻌ َ‬
‫ﻣﺮﺓ ﻭﱂ ﻳﻘ ﹾﻞ ﺇﻥ ﺍﳍﻮﺍ َﺀ ﺍﶈﻴ ﹶ‬
‫ﺐ‬
‫ﺍﳍﻮﺍﺀ ﺍﳌﺘﺼﻞ ﺑﻪ ﺍﺳﺘﺤﺎﻝ ﻣﺎ ًﺀ ﻭﺑﻌﻀﻪ ﺍﺳﺘﺤﺎﻝ ﻧﺎﺭﹰﺍ ﻋﻠﻰ ﻗﺪ ﹺﺭ ﺍﻟﻌﻮﺍﻣﻞ ﻭﻋﻠﻰ ﺍﳌﻘﺎﺑﹺﻼﺕ ﻟﻪ ﻭﺇﺫﺍ ﻗﺎﻝ ﺻﺎﺣ ُ‬
‫ﺍﻟﻌﺮﺽ ﺫﻟﻚ ﻛﺎﻥ ﻗﺪ ﺃﺟﺎﺏ ﰲ ﻫﺬﻩ ﺍﻟﺴﺎﻋ ِﺔ ﻋﻠﻰ ﻭﻫﺬﺍ ﺑﺎﺏ ﻣﻦ ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﻨﺎﺭ ﻭﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺴﺘﻘﺼ َﻲ ﻟﻠﻔﺮﻳﻘﹶﲔ‬
‫ﻭﺍﻟﻠﹼﻪ ﺍﳌﻌﲔ ‪ ) .‬ﺭﺩﱞ ﻋﻠﻰ ﻣﻨﻜﺮﻱ ﺍﻟﻜﹸﻤﻮﻥ ( ﻭﺑﺎ ﺏٌ ﺁﺧ ُﺮ ﻭﻫﻮ ﺃﻥ ﺑﻌﺾ ﻣﻦ ﻳﻨﻜ ُﺮ ﻛﹸﻤﻮ ﹶﻥ ﺍﻟﻨﺎﺭ ﰲ ﺍﳊﻄﺐ ﻗﺎﻟﻮﺍ ‪:‬‬
‫ﺇﻥ ﻫﺬﺍ ﺍﳊﺮّ ﺍﻟﺬﻱ ﺭﺃﻳﻨﺎﻩ ﻗﺪ ﻇﻬ َﺮ ﻣﻦ ﺍﳊﻄﺐ ﻟﻮ ﻛﺎﻥ ﰲ ﺍﳊﻄﺐ ﻟﻜﺎﻥ ﻭﺍﺟﺒﹰﺎ ﺃﻥ ﳚﺪﻩ َﻣ ْﻦ َﻣﺴّﻪ ﻛﺎﳉﻤﺮ‬
‫ﺍﳌﺘﻮﻗﺪ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﺩﻭﻧﻪ ﻣﺎﻧﻊٌ ﻣﻨﻪ ﻭﻟﻮ ﻛﺎﻥ ﻫﻨﺎﻙ ﻣﺎﻧﻊٌ ﱂ ﻳﻜﻦ ﺫﻟﻚ ﺍﳌﺎﻧ ُﻊ ﺇﻻ ﺍﻟﱪ َﺩ ﻷﻥ ﺍﻟﻠﻮ ﹶﻥ ﻭﺍﻟﻄﻌ َﻢ ﻭﺍﻟﺮﺍﺋﺤﺔ‬
‫ﻻ ﻳﻔﺎﺳِﺪ ﺍﳊﺮﱠ ﻭﻻ ﻳُﻤﺎﻧﻌﻪ ﺇﻻ ﺍﻟﺬﻱ ﻳُﻀﺎﺩﱡﻩ ﺩﻭﻥ ﺍﻟﺬﻱ ﳜﺎﻟﻔﻪ ﻭﻻ ﻳﻀﺎﺩﻩ ‪.‬‬
‫ﻓﺈﹺﻥ ﺯﻋﻢ ﺯﺍﻋﻢٌ ﺃﻧﻪ ﻗﺪ ﻛﺎﻥ ﻫﻨﺎ َﻙ ﻣﻦ ﺃﺟﺰﺍﺀ ﺍﻟﱪﺩ ﻣﺎ ﻳﻌﺎﺩ ﹸﻝ ﺫﻟﻚ ﺍﳊﺮﱠ ﻭﻳُﻄﺎﻭﻟﻪ ﻭﻳﻜﺎﻓﻴﻪ ﻭﻳﻮﺍﺯﻳ ِﻪ ﻓﻠﺬﻟﻚ ﺻﺮﻧﺎ‬
‫ﺤ ﹺﺮﻕُ ﻟﺰﻭﺍﻝ ﺍﻟﱪﺩ ﺇﺫﺍ ﻗﺎﻡ ﰲ ﻣﻜﺎﻧﻪ ﻭﻇﻬﺮ ﺍﳊﺮﱡ ﻭﺣْﺪﻩ‬
‫ﻕ ﻭﻳُ ْ‬
‫ﺐ ﱂ ﳒﺪْﻩ ﻣﺆﺫﻳﹰﺎ ﻭﺇﳕﺎ ﻳﻈﻬﺮ ﺍﳊ ْﺮ ُ‬
‫ﺴﻨَﺎ ﺍﳊﻄ َ‬
‫ﺴْ‬
‫ﺇﺫﺍ َﻣ َ‬
‫ﻓﻈﻬﺮ ﻋﻤﻠﻪ ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﱪ ُﺩ ﺍﳌﻌﺎﺩ ﹸﻝ ﻟﺬﻟﻚ ﺍﳊﺮﱢ ﻣﻘﻴﻤﹰﺎ ﰲ ﺍﻟﻌﻮﺩ ﻋﻠﻰ ﺃﺻ ﹺﻞ‬

‫ﻛﻤﻮﻧﻪ ﻓﻴﻪ ﻟﻜﺎ ﹶﻥ ﻳﻨﺒﻐﻲ ﳌﻦ َﻣﺲﱠ ﺍﻟﺮﱠﻣﺎ َﺩ ﺑﻴﺪﻩ ﺃﻥ ﳚﺪﻩ ﺃﺑﺮﺩ ﻣﻦ ﺍﻟﺜﻠﺞ ﻓﺈﺫﺍ ﻛﺎﻥ ﻣﺴﻪ ﻛﻤﺲﱢ ﻏﲑﻩ ﻓﻘﺪ ﻋﻠﻤﻨﺎ ﺃﻧﻪ‬
‫ﻟﻴﺲ ﻫﻨﺎﻙ ﻣﻦ ﺍﻟﱪﺩ ﻣﺎ ﻳﻌﺎﺩ ﹸﻝ ﻫﺬﺍ ﺍﳊﺮﱠ ﺍﻟﺬﻱ ﻳُﺤﺮﻕ ﻛﻞﹼ ﺷﻲ ٍﺀ ﹶﻟ ِﻘﻴَﻪ ‪.‬‬
‫ﻓﺈﻥ ﺯﻋﻢ ﺃﻬﻧﻤﺎ ﺧﺮﺟﺎ ﲨﻴﻌﹰﺎ ﻣﻦ ﺍﻟﻌﻮﺩ ﻓﻼ ﳜﻠﻮ ﺍﻟﱪ ُﺩ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﹶﺃ َﺧ ﹶﺬ ﰲ ﺟﻬﺘﻪ ﻓ ِﻠ َﻢ ﻭﺟﺪﻧﺎ ﺍﳊﺮّ ﻭﺣﺪﻩ ﻭﻟﻴﺲ ﻫﻮ‬
‫ﺿﺪّﻩ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﱪ ُﺩ ﹶﺃ َﺧ ﹶﺬ َﺷﻤَﺎ ﹰﻻ ﻭﺃﺧ ﹶﺬ ﺍﳊﺮﱡ ﺟﻨﻮﺑﹰﺎ ﻓﻘﺪ ﻗﺎﻟﻮﺍ ‪ :‬ﻓﻠﻤﺎ ﻭﺟﺪﻧﺎ ﲨﻴ َﻊ ﺃﻗﺴﺎ ﹺﻡ‬
‫ﺑﺄﺣﻖ ﺃﻥ ﳒﺪﻩ ﻣﻦ ِ‬
‫ﺐ‪.‬‬ ‫ﺏ ﻋﻠﻤﻨﺎ ﺃﻥ ﺍﻟﻨﺎﺭ ﱂ ﺗﻜﻦ ﻛﺎﻣﻨﺔ ﰲ ﺍﳊﻄ ﹺ‬ ‫ﻫﺬﺍ ﺍﻟﺒﺎ ﹺ‬
‫ﺐ ﻋﻠﻰ ﺍﻟﻌﺎﹶﻟﻢ ﺍﻟﺴﻔﻠﻲﱢ ﺍﳌﺎ ُﺀ ﻭﺍﻷﺭﺽ ﻭﳘﺎ (‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ‪ :‬ﻭﺍﳉﻮﺍﺏ ﻋﻦ ﺫﻟﻚ ﺃﻧﺎ ﻧﺰﻋﻢ ﺃﻥ ﺍﻟﻐﺎﻟ َ‬
‫ﲨﻴﻌﹰﺎ ﺑﺎﺭﺩﺍ ِﻥ ﻭﰲ ﺃﻋﻤﺎﻗﻬﻤﺎ ﻭﺃﺿﻌﺎﻓﻬﻤﺎ ﻣﻦ ﺍﳊﺮ ﻣﺎ ﻳﻜﻮﻥ ﻣﻐﻤﻮﺭﹰﺍ ﻭﻻ ﻳﻜﻮﻥ ﻏﺎﻣﺮﹰﺍ ﻭﻳﻜﻮﻥ ﻣﻘﻤﻮﻋﹰﺎ ﻭﻻ ﻳﻜﻮﻥ‬
‫ﺏ‬
‫ﺐ ﳏﻘﻮﺭ ﻓﻠﻤﺎ ﻛﺎﻥ ﺍﻟﻌﺎﹶﻟﻢُ ﺍﻟﺴﻔﻠﻲ ﻛﺬﻟﻚ ﺍﺟﺘﺬ َ‬ ‫ﻗﺎﻣﻌﹰﺎ ﻷﻧﻪ ﻫﻨﺎﻙ ﻗﻠﻴﻞ ﻭﺍﻟﻘﻠﻴ ﹸﻞ ﺫﻟﻴﻞ ﻭﺍﻟﺬﻟﻴ ﹸﻞ ﻏﺮﻳﺐ ﻭﺍﻟﻐﺮﻳ ُ‬
‫ﻣﺎ ﻓﻴﻪ ﻣﻦ ﻗﻮﺓ ﺍﻟﱪﺩ ﻭﺫﻟﻚ ﺍﻟﱪﺩ ﺍﻟﺬﻱ ﻛﺎﻥ ﰲ ﺍﻟﻌﻮﺩ ﻋﻨﺪ ﺯﻭﺍ ﹺﻝ ﻣﺎﻧﻌﻪ ﻷﻥ ﺍﻟﻌﻮ َﺩ ﻣﻘﻴﻢٌ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﰒ ﹾﱂ‬
‫ﻳﻨﻘﻄﻊ ﺫﻟﻚ ﺍﻟﱪ ُﺩ ﺇﱃ ﺑﺮﺩ ﺍﻷﺭﺽ ﺍﻟﺬﻱ ﻫﻮ ﻛﺎﻟﻘﹸﺮْﺹ‬

‫ﺲ ﻣﻦ‬
‫ﺹ ﺍﻟﺸﻤ ﹺ‬‫ﻟﻪ ﺇﻻ ﺑﺎﻟﻄﱠﻔﺮﺓ ﻭﺍﻟﺘﺨﻠﻴﻒ ﻻ ﺑﺎﳌﺮﻭﺭ ﻋﻠﻰ ﺍﻷﻣﺎﻛﻦ ﻭﺍﶈﺎﺫﺍ ِﺓ ﳍﺎ ﻭﻗﺎﻡ َﺑ ْﺮ َﺩ ﺍﳌﺎﺀ ﻣﻨﻪ ﻣﻘﺎﻡ ﻗﺮ ﹺ‬
‫ﺖ ﻟﻠﺨَﺮْﻕ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻓﻴﻪ ﻓﺈﺫﺍ ُﺳﺪﱠ ﻓﻤﻊ ﺍﻟﺴﱠﺪﱢ ﻳﻨﻘﻄ ُﻊ ﺇﱃ ﻗﹸﺮْﺻﻪ ﻭﺃﺻ ﹺﻞ ﺟﻮﻫﺮﻩ ‪.‬‬ ‫ﺍﻟﻀﻴﺎﺀ ﺍﻟﺬﻱ ﻳﺪﺧﻞ ﺍﻟﺒﻴ َ‬
‫ﺏ ﺑﺬﻟﻚ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﱂ ﳚﺪ ﺧﺼﻤُﻪ ﺑُﺪّﹰﺍ ﻣﻦ ﺃﻥ ﻳﺒﺘﺪﺉ ﻣﺴﺄﻟﺔ ﰲ ﺇﻓﺴﺎﺩ ﺍﻟﻘﻮﻝ ﺑﺎﻟﻄﻔﺮﺓ ﻭﺍﻟﺘﺨﻠﻴﻒ ‪.‬‬ ‫ﻓﺈﺫﺍ ﺃﺟﺎ َ‬
‫ﻭﻟﻮﻻ ﻣﺎ ﺍﻋﺘﺮﺽ ﺑﻪ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﻣﻦ ﺍﳉﻮﺍﺏ ﺑﺎﻟﻄﻔﺮﺓ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻟﻜﺎﻥ ﻫﺬﺍ ﳑﺎ ﻳﻘﻊ ﰲ ﺑﺎﺏ ﺍﻻﺳﺘﺪﻻﻝﹺ‬
‫ﺙ ﺍﻟﻌﺎﱂ ‪.‬‬
‫ﻋﻠﻰ ﺣﺪﻭ ِ‬
‫ﺝ ﻧﲑﺍﻧﻪ ﻣﻨﻪ‬
‫ﻗﻮﻝ ﺍﻟﻨﻈﺎﻡ ﰲ ﺍﻟﻜﻤﻮﻥ ﻭﻛﺎﻥ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﻳﺰ ُﻋ ُﻢ ﺃﻥ ﺍﺣﺘﺮﺍﻕ ﺍﻟﺜﻮﺏ ﻭﺍﳊﻄﺐ ﻭﺍﻟﻘﻄﻦ ﺇﳕﺎ ﻫﻮ ﺧﺮﻭ ُ‬
‫ﻭﻫﺬﺍ ﻫﻮ ﺗﺄﻭﻳﻞ ﺍﻻﺣﺘﺮﺍﻕ ﻭﻟﻴﺲ ﺃﻥ ﻧﺎﺭﹰﺍ ﺟﺎﺀﺕ ﻣﻦ ﻣﻜﺎ ٍﻥ ﻓﻌﻤﻠﺖ ﰲ ﺍﳊﻄﺐ ﻭﻟﻜﻦ ﺍﻟﻨﺎﺭ ﺍﻟﻜﺎﻣﻨﺔ ﰲ ﺍﳊﻄﺐ‬
‫ﱂ ﺗﻜﻦ ﺗﻘﻮﻯ ﻋﻠﻰ ﻧﻔﻲ ﺿﺪﱢﻫﺎ ﻋﻨﻬﺎ ﻓﻠﻤﺎ ﺍﺗﺼﻠﺖ ﺑﻨﺎﺭ ﺃﺧﺮﻯ ﻭﺍﺳﺘﻤﺪﱠﺕ ﻣﻨﻬﺎ‬

‫ﺖ ﳌﻜﺎﻥ‬‫ﻒ ﻭﻬﺗﺎﻓ َ‬
‫ﺐ ﻭﲡﻔ َ‬‫ﻗ ﹺﻮَﻳﺘَﺎ ﲨﻴﻌﹰﺎ ﻋﻠﻰ ﻧﻔﻲ ﺫﻟﻚ ﺍﳌﺎﻧﻊ ﻓﻠﻤﺎ ﺯﺍﻝ ﺍﳌﺎﻧﻊ ﻇﻬﺮﺕ ﻓﻌﻨﺪ ﻇﻬﻮﺭﻫﺎ ﲡﺰﱠﺃ ﺍﳊﻄ ُ‬
‫ﻋﻤﻠﻬﺎ ﻓﻴﻪ ﻓﺈﺣﺮﺍﻗﻚ ﻟﻠﺸﻲﺀ ﺇﳕﺎ ﻫﻮ ﺇﺧﺮﺍﺟﻚ ﻧﲑﺍﻧﻪ ﻣﻨﻪ ‪.‬‬
‫ﺽ‬
‫ﻭﻛﺎﻥ ﻳﺰﻋﻢ ﺃﻥ ﺣﺮﺍﺭﺓ ﺍﻟﺸﻤﺲ ﺇﳕﺎ ﲢﺮﻕ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺑﺈﺧﺮﺍﺝ ﻧﲑﺍﻬﻧﺎ ﻣﻨﻪ ﻭﻫﻲ ﻻ ﺗُﺤﺮﻕ ﻣﺎ ﻋﻘﺪ ﺍﻟﻌَﺮ ُ‬
‫ﻒ ﺗﻠﻚ ﺍﻟﻨﺪﺍﻭﺓ ﻷﻥ ﺍﻟﱵ ﻋﻘﺪﺕ ﺗﻠﻚ ﺍﻷﺟﺰﺍﺀ ﻣﻦ ﺍﳊﺮ ﺃﺟﻨﺎﺱ ﻻ ﲢﺘﺮﻕ ﻛﺎﻟﻠﻮﻥ ﻭﺍﻟﻄﻌﻢ ﻭﺍﻟﺮﺍﺋﺤﺔ‬ ‫ﻭ ﹶﻛﺜﱠ َ‬
‫ﻭﺍﻟﺼﻮﺕ ﻭﺍﻻﺣﺘﺮﺍﻕُ ﺇﳕﺎ ﻫﻮ ﻇﻬﻮ ُﺭ ﺍﻟﻨﺎﺭ ﻋﻨﺪ ﺯﻭﺍﻝ ﻣﺎﻧﹺﻌﻬﺎ ﻓﻘﻂ ‪.‬‬
‫ﻒ‬
‫ﺝ ﺑﺪﻧﹰﺎ ﻻ ﺳﻢﱠ ﻓﻴﻪ ﱂ ﻳﻘﺘﻞ ﻭﱂ ُﻳ ْﺘِﻠ ْ‬
‫ﻭﻛﺎﻥ ﻳﺰﻋﻢ ﺃﻥ ﺳﻢﱠ ﺍﻷﻓﻌﻰ ﻣﻘﻴﻤﹰﺎ ﰲ ﺑﺪﻥ ﺍﻷﻓﻌﻰ ﻟﻴﺲ َﻳ ﹾﻘﺘُﻞ ﻭﺃﻧﻪ ﻣﱴ ﻣﺎ َﺯ َ‬
‫ﻒ ﺍﻷﺑﺪﺍﻥ ﺍﻟﱵ ﻓﻴﻬﺎ ﲰﻮﻡ ﳑﻨﻮﻋﺔ ﳑﺎ ُﻳﻀَﺎﺩﱡﻫﺎ ﻓﺈﺫﺍ ﺩﺧﻞ ﻋﻠﻴﻬﺎ ﺳﻢ ﺍﻷﻓﻌﻰ ﻋﺎﻭﻥ ﺍﻟﺴﻢ ﺍﻟﻜﺎﻣ ُﻦ ﺫﻟﻚ‬ ‫ﻭﺇﳕﺎ ﻳﺘﻠ ُ‬
‫ﻕ ﺇﳕﺎ ﻛﺎﻥ ﺃﻛﺜ ُﺮ ﻣﺎ ﺃﺗﻠﻔﻪ‬ ‫ﺵ ﻋﻨﺪ ﺃﰊ ﺇﺳﺤﺎ َ‬ ‫ﻉ ﻋﻠﻰ ﻣﺎﻧﻌ ِﻪ ﻓﺈﺫﺍ ﺯﺍﻝ ﺍﳌﺎﻧ ُﻊ ﺗﻠﻒ ﺍﻟﺒﺪﻥ ﻓﻜﺎﻥ ﺍﳌﻨﻬﻮ ُ‬‫ﺍﻟﺴﻢﱠ ﺍﳌﻤﻨﻮ َ‬
‫ﺍﻟﺴﻢّ ﺍﻟﺬﻱ ﻣﻌﻪ ‪.‬‬
‫ﺸ َﻲ ﺍﻟﺬﻱ ﻳﻌﺘﺮﻳﻪ ﰲ ﺍﳊﻤﺎﻡ ﻟﻴﺲ (‬ ‫ﻭﻛﺬﻟﻚ ﻛﺎﻥ ﻳﻘﻮﻝ ﰲ ﺣﺮﱢ ﺍﳊﻤﱠﺎﻡ ﻭﺍﳊﺮ ﺍﻟﻜﺎﻣ ﹺﻦ ﰲ ﺍﻹﻧﺴﺎﻥ ‪ :‬ﹶﺃﻥﱠ ﺍﻟ َﻐ ْ‬
‫ﻱ ﻋﻨﺪ‬‫ﻣﻦ ﺍﳊﺮ ﺍﻟﻘﺮﻳﺐ ﻭﻟﻜﻦ ﻣﻦ ﺍﳊﺮ ﺍﻟﻐﺮﻳﺐ ﺣﺮّﻙ ﺍﳊﺮﱠ ﺍﻟﻜﺎﻣﻦ ﰲ ﺍﻹﻧﺴﺎ ِﻥ ﻭﺃ َﻣﺪّﻩُ ﺑﺒﻌﺾ ﺃﺟﺰﺍﺋﻪ ﻓﻠﻤﺎ ﻗ ﹺﻮ َ‬
‫ﺫﻟﻚ ﻋﻠﻰ ﻣﺎﹺﻧ ِﻌ ِﻪ ﻓﺄﺯﺍﻟﻪ ﺻﺎﺭ ﺫﻟﻚ ﺍﻟﻌﻤ ﹸﻞ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳُﻮﻗﻌﻪ ﺑﺎﳌﺎﻧﻊ ﻭﺍﻗﻌﹰﺎ ﺑﻪ ﻭﺇﳕﺎ ﺫﻟﻚ ﻛﻤﺎ ٍﺀ ﺣﺎﺭ ﳛ ﹺﺮﻕُ ﺍﻟﻴَﺪ‬
‫ﺻﺐﱠ ﻋﻠﻴﻪ ﻣﺎﺀٌ‬
‫ُ‬

‫ﺿ َﻊ ﻳﺪﻩ ﻓﻴﻪ ﻭﻭﺿﻊ ﻳﺪَﻩ ﰲ ﺷﻲﺀ ﻗﺪ ﺷُﻐِﻞ‬

‫ﺑﺎﺭﺩٌ ﻓﻠﻤﺎ ﺩﺧﻞ ﻋﻠﻴﻪ ﺍﳌﺎﺀ ﺍﻟﺒﺎﺭﺩ ﺻﺎﺭ ﺷُﻐْﻠﻪ ﺑﺎﻟﺪﺍﺧﻞ ﻭﺻﺎﺭ ﻣﻦ ﻭ َ‬
‫ﻓﻴﻪ ﺑﻐﲑﻩ ﻓﻠﻤﺎ ﺩﻓﻊ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﹼ ﻋﻨﻪ ﺫﻟﻚ ﺍﳉﺴﻢ ﺍﻟﺬﻱ ﻫﻮ ﻣﺸﻐﻮﻝﹲ ﺑﻪ ﺻﺎﺭ ﺫﻟﻚ ﺍﻟﺸﱡﻐْﻞ ﻣﺼﺮﻭﻓﹰﺎ ﺇﱃ ﻣﻦ‬
‫ﻭﺿﻊ ﻳﺪﻩ ﻓﻴﻪ ﺇﺫ ﻛﺎﻥ ﻻ ﻳﻨﻔﻚﱡ ﻣﻦ ﻋﻤﻠﻪ ‪.‬‬
‫ﺕ ﻧﺎ َﺭ ﺍﻷﺗﱡﻮﻥ ﱂ ﲡ ْﺪ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﻀﻮﺀ ﻭﻭﺟﺪﺕ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳊﺮ ﻷﻥ ﺍﻟﻀﻴﺎﺀ‬
‫ﻭﻛﺎﻥ ﻣﻊ ﺫﻟﻚ ﻳﺰﻋﻢ ﺃﻧﻚ ﻟﻮ ﺃﻃﻔﺄ َ‬
 ‫ﳌﺎ ﱂ ﻳﻜﻦ ﻟﻪ ﰲ ﺍﻷﺭﺽ ﺃﺻﻞﹲ ﻳﻨﺴﺐ ﺇﻟﻴﻪ ﻭﻛﺎﻥ ﻟﻪ ﰲ ﺍﻟﻌﻠﻮﱢ ﺃﺻﻞﹲ ﻛﺎ ﹶﻥ ﺃﻭﻟﹶﻰ ﺑﻪ ‪.‬‬
‫ﻭﰲ ﺍﳊﻘﻴﻘﺔ ﺃﻬﻧﻤﺎ ﲨﻴﻌﹰﺎ ﻗﺪ ﺍﺗﺼﻼ ﲜﻮﻫﺮﳘﺎ ﻣﻦ ﺍﻟﻌﺎﱂ ﺍﻟﻌﻠﻮﻱﱢ ﻭﻫﺬﺍ ﺍﳊﺮ ﺍﻟﺬﻱ ﲡﺪﻩ ﰲ ﺍﻷﺭﺽ ﺇﳕﺎ ﻫﻮ ﺍﳊﺮﱡ‬
‫ﺍﻟﻜﺎﻣﻦ ﺍﻟﺬﻱ ﺯﺍﻝ ﻣﺎﻧﻌﻪ ‪.‬‬
‫ﻫﻜﺬﺍ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﻮﻝ ﻭﻫﻮ ﻗﻴﺎﺳُﻪ ‪.‬‬
‫ﺕ ﻣﺼﺒﺎﺣﹰﺎ ﻗﺎﺋﻤﹰﺎ ﺇﱃ ﺍﻟﺼﱡﺒﺢ ﺃﻥ ﺍﻟﺬﻱ ﺭﺃﻳﺘﻪ ﰲ ﺃﻭﻝ ﻭﻫﻠ ٍﺔ ﻗﺪ ﺑَﻄ ﹶﻞ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﺎﻟﹶﻢ‬‫ﻭﻛﺎﻥ ﻳﺰﻋﻢ ﺃﻧﻚ ﺇﻥ ﺃﺑﺼﺮ َ‬
‫ﺖ ﺃﻥ ﻫﺬﺍ‬ ‫ﻭ ﹶﻇﻔِﺮ ﻣﻦ ﺍﻟﺪﻫﻦ ﺑﺸﻲﺀ ﻣﻦ ﻭﺯﻧﻪ ﻭﻗﺪﺭﻩ ﺑﻼ ﻓﻀﻞ ﰒ ﻛﺬﻟﻚ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﺘﺎﺳﻊ ﻓﺄﻧﺖ ﺇﻥ ﻇﻨﻨ َ‬
‫ﺡ ﺫﻟﻚ ﻓﻠﻴﺲ ﺑﻪ ﻭﻟﻜﻦ ﺫﻟﻚ ﺍﳌﻜﺎﻥ ﳌﺎ ﻛﺎﻥ ﻻ ﳜﻠﻮ ﻣﻦ ﺃﻗﺴﺎ ﹴﻡ ﻣﺘﻘﺎﺭﺑﺔ ﻣﺘﺸﺎﻬﺑﺔ ﻭ ﱂ ﻳﻜﻦ ﰲ ﺍﻷﻭﻝ‬ ‫ﺍﳌﺼﺒﺎ َ‬

‫ﺡ ﺍﻟﺬﻱ ﺭﺃﻳﺘﻪ ﻭﻛﺎﻥ ﻳﺰﻋﻢ ﺃﻥ ﻧﺎﺭ ﺍﳌﺼﺒﺎﺡ ﱂ ﺗﺄﻛﻞ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﺪﱡﻫﻦ ﻭﱂ‬ ‫ﺷِﻴﺔﹲ ﻭﻻ ﻋﻼﻣﺔ ﻭﻗﻊ ﻋﻨﺪﻙ ﺃﻥ ﺍﳌﺼﺒﺎ َ‬
‫ﺝ ﻣﻨﻪ ﻣﻦ ﺍﻟﺪﺧﺎﻥ ﻭﺍﻟﻨﺎﺭ ﺍﻟﻜﺎﻣﻨَﲔ‬
‫ﺗﺸﺮﺑْﻪ ﻭﺃﻥ ﺍﻟﻨﺎﺭ ﻻ ﺗﺄﻛﻞ ﻭﻻ ﺗﺸﺮﺏ ﻭﻟﻜﻦ ﺍﻟﺪﻫﻦ ﻳﻨﻘﺺ ﻋﻠﻰ ﻗﺪ ﹺﺭ ﻣﺎ ﳜﺮ ُ‬
‫ﺍﻟﻠﺬﹶﻳ ﹺﻦ ﻛﺎﻧﺎ ﻓﻴﻪ ﻭﺇﺫﺍ ﺧﺮﺝ ﻛ ﱡﻞ ﺷﻲﺀ ﻓﻬﻮ ُﺑ ﹾﻄﻼﹶﻧﻪ ‪.‬‬

‫ﺍﺠﻤﻟﺎﺯ ﻭﺍﻟﺘﺸﺒﻴﻪ ﺍﻷﻛﻞ‬

‫ﻭﻗﺪ ﻳﻘﻮﻟﻮﻥ ﺫﻟﻚ ﺃﻳﻀﹰﺎ ﻋﻠﻰ ﺍﳌﺜﻞ ﻭﻋﻠﻰ ﺍﻻﺷﺘِﻘﺎﻕ ﻭﻋﻠﻰ ﺍﻟﺘﺸﺒﻴﻪ ‪.‬‬
‫ﻓﺈﻥ ﻗﻠﺘﻢ ‪ :‬ﻓﻘﺪ ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﹼ ﰲ ﺍﻟﻜﺘﺎﺏ ‪ :‬ﺍﻟﱠﺬِﻳ َﻦ ﻗﹶﺎﻟﹸﻮﺍ ﺇﻥﱠ ﺍﻟﻠﹼﻪ َﻋ ﹺﻬ َﺪ ﺇﹶﻟﻴْﻨﺎ ﹶﺃ ﹾﻥ ﹶﻻ ﻧُ ْﺆ ِﻣ َﻦ ِﻟ َﺮﺳُﻮ ﹴﻝ ﺣَﺘﱠﻰ ﻳَﺄﹾﺗِﻴَﻨَﺎ‬
‫ﹺﺑ ﹸﻘ ْﺮﺑَﺎ ٍﻥ ﺗ ﹾﺄ ﹸﻛ ﹸﻠ ُﻪ ﺍﻟﻨﱠﺎ ُﺭ ﻋ ِﻠ ْﻤﻨَﺎ ﺃﻥ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﹼ ﺇﳕﺎ ﻛﻠﻤﻬﻢ ﺑﻠﻐﺘﻬﻢ ‪.‬‬
‫ﻼ(‬ ‫ﺏ ﻟﻪ ﻭﺗﻮﻛﱠ ﹶ‬ ‫ﺱ ﺑ ُﻦ َﺣﺠَﺮ ‪ ) :‬ﻓﺄﺷْﺮَﻁ ﻓﻴﻬﺎ ﻧﻔﺴَﻪ ﻭ ﻫْﻮ ﻣُﻌْﺼِﻢٌ ** ﻭﺃﻟﻘﻰ ﺑﺄﺳﺒﺎ ﹴ‬ ‫ﻭﻗﺪ ﻗﺎﻝ ﺃﻭ ُ‬

‫ﻼ‪.‬‬
‫ﺺ ﺃﻛ ﹰ‬
‫ﺖ ﻭﺍﻟﺘﱠَﻨ ﱡﻘ َ‬
‫ﻼ ( ﻓﺠﻌﻞ ﺍﻟﻨﺤ َ‬
‫ﺨ ُﺮ ﻛﻠﻤﺎ ** َﺗﻌَﺎﻳﺎ ﻋﻠﻴﻪ ﻃﻮﻝﹲ ﻣَﺮْﻗﹰﻰ َﺗ َﻮﺻﱠ ﹶ‬
‫ﺖ ﺃ ﹾﻇﻔﹶﺎﺭُﻩ ﺍﻟﺼﱠ ْ‬
‫) ﻭﻗﺪ ﺃ ﹶﻛﹶﻠ ْ‬
‫ﺖ ﺫﹶﺍ َﻧ ﹶﻔ ﹴﺮ ** ﻓﺈﻥﱠ ﻗ ْﻮ ِﻣ َﻲ ﹾﱂ َﺗﺄﹾﻛ ﹾﻠ ُﻬ ُﻢ ﺍﻟﻀُﺒ ُﻊ (‬
‫ﻑ ﺑﻦ َﻧ ْﺪﺑَﺔ ‪ ) :‬ﺃﺑﺎ ُﺧﺮَﺍ َﺷ ﹶﺔ ﹶﺃﻣﱠﺎ ﻛ ْﻨ َ‬
‫ﻭﻗﺎﻝ ﺧﻔﹶﺎ ُ‬

‫ﺏ‬
‫ﳊﺴَﺎ ﹺ‬
‫ﺖ ** ﻭﻗﺮّﺑُﻮﺍ ِ‬
‫ﺽ ﻣِﻨﱢﻲ ِﻣ ﹾﺜ ﹶﻞ ﻣَﺎ ﹶﺃ ﹶﻛ ﹶﻠ ْ‬‫ﺕ ﺍﻷﺭ ُ‬ ‫ﻼ ‪ .‬ﻭﻗﺎﻝ ِﻣﺮْﺩﺍﺱُ ﺑﻦ ﺃﹸ َﺩﻳّﺔ ‪ ) :‬ﻭﺃﺩّ ِ‬
‫ﺑﺎﺏ ﺁﺧﺮ ﳑﺎ ﻳﺴﻤﻮﻧﻪ ﺃﻛ ﹰ‬
‫ﻂ ﺃﻋﻤﺎﱄ ( ﻭﺃ ﹾﻛ ﹸﻞ ﺍﻷﺭﺽ ﳌﺎ ﺻﺎ َﺭ ﰲ ﺑﻄﻨﻬﺎ ‪ :‬ﺇﺣﺎﻟﺘﻬﺎ ﻟﻪ ﺇﱃ َﺟ ْﻮ َﻫﺮﹺﻫﺎ ‪.‬‬ ‫ﺴ ِ‬
‫ﺍﻟ ِﻘ ْ‬

‫ﺑﺎﺏ ﺁﺧﺮ ﰲ ﺍﺠﻤﻟﺎﺯ ﻭﺍﻟﺘﺸﺒﻴﻪ ﺑﺎﻷﻛﻞ‬

‫ﺖ ﻭﻗﺪ‬
‫ﺤ ِ‬
‫ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﹼ ‪ :‬ﺇﻥﱠ ﺍﻟﱠﺬِﻳ َﻦ َﻳﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ﹶﺃ ْﻣ ﻮَﺍ ﹶﻝ ﺍ ﹾﻟَﻴﺘَﺎﻣَﻰ ﻇﻠﹾﻤﹰﺎ ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻋﺰﱠ ﺍﲰُﻪ ‪ :‬ﹶﺃﻛﱠﺎﻟﹸﻮ ﹶﻥ ﻟِﻠﺴﱡ ْ‬
‫ﻳﻘﺎﻝ ﳍﻢ ﺫﻟﻚ ﻭﺇﻥ ﺷﺮﺑﻮﺍ ﺑﺘﻠﻚ ﺍﻷﻣﻮﺍﻝ ﺍﻷﻧﺒﺬﺓ ﻭﻟﺒﺴﻮﺍ ﺍﳊﹸﻠ ﹶﻞ ﻭﺭﻛﺒﻮﺍ ﺍﻟﺪﻭﺍﺏﱠ ﻭﱂ ﻳﻨﻔﻘﻮﺍ ﻣﻨﻬﺎ ِﺩ ْﺭﻫَﻤﹰﺎ ﻭﺍﺣﺪﹰﺍ‬
‫ﰲ ﺳﺒﻴﻞ ﺍﻷﻛﻞ ‪.‬‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﹼ ‪ :‬ﺇﻧﱠﻤَﺎ َﻳﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ﻓِﻲ ُﺑﻄﹸﻮﻬﻧ ْﻢ ﻧﺎﺭﹰﺍ ﻭﻫﺬﺍ ﳎﺎﺯٌ ﺁﺧﺮ ‪.‬‬
‫ﲔ ﻣﻦ ﺃﺟﺰﺍﺀ ﺍﳋﻤﺮ ‪ ) :‬ﺃ ﹶﻛ ﹶﻞ ﺍﻟﺪﱠ ْﻫ ُﺮ ﻣﺎ ﲡﺴﱠ َﻢ ﻣﻨﻬﺎ ** ﻭﺗَﺒَﻘﱠﻰ ﻣُﺼَﺎﺻَﻬَﺎ ﺍﳌﻜﻨﻮﻧﺎ (‬ ‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ﰲ ﺃﺧﺬ ﺍﻟﺴﱢﹺﻨ َ‬
 ‫ﺖ ﺃ ﹾﻇﻔﹶﺎﺭَﻩ‬
‫ﻀﻬَﺎ ﺑﻌﻀَﺎ ( ﻭﻫ ﹾﻞ ﻗﻮﻟﻪ ‪ :‬ﻭﻗﺪ ﺃ ﹶﻛﹶﻠ ْ‬
‫ﺨﺘَﺎ ﹸﻝ ﻓِﻲ ﺃ ْﺭَﺑ ﹴﻊ ** ﻳﺄ ﹸﻛ ﹸﻞ ﻣﻨﻬﺎ ﺑﻌ ُ‬
‫ﺕ ﹺﺑﻨَﺎ َﺗ ْ‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪َ ) :‬ﻣﺮّ ْ‬
‫ﺨ ُﺮ ﺇﻻ ﻛﻘﻮﻟﻪ ‪:‬‬
‫ﺍﻟﺼﱠ ْ‬

‫ﺶ‬
‫ﻭﺇﺫﺍ ﻗﺎﻟﻮﺍ ‪ :‬ﺃﻛ ﹶﻠﻪُ ﺍﻷﺳَﺪ ﻓﺈﳕﺎ ﻳﺬﻫﺒﻮﻥ ﺇﱃ ﺍﻷﻛﻞ ﺍﳌﻌﺮﻭﻑ ﻭﺇﺫﺍ ﻗﺎﻟﻮﺍ ‪ :‬ﺃ ﹶﻛ ﹶﻠﻪُ ﺍﻷﺳْ ﻮَﺩ ﻓﺈﳕﺎ ﻳﻌﻨﻮﻥ ﺍﻟﻨﱠ ْﻬ َ‬
‫ﻍ ﻭﺍﻟﻌﺾﱠ ﻓﻘﻂ ‪.‬‬ ‫ﻭﺍﻟﻠﱠ ْﺪ ﹶ‬
‫ﺤ َﻢ ﹶﺃﺧِﻴ ِﻪ َﻣﻴْﺘﹰﺎ ﻭﻳﻘﺎﻝ ‪ :‬ﻫﻢ ﳊﻮﻡ ﺍﻟﻨﺎﺱ ‪.‬‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﹼ ‪ :‬ﺃﻳُﺤﺐﱡ ﹶﺃ َﺣﺪُﻛﹸ ْﻢ ﹶﺃ ﹾﻥ َﻳ ﹾﺄﻛﹸ ﹶﻞ ﹶﻟ ْ‬
‫ﺐ ﻣﻦ ﺍﻟﺪﺟﺎﺝ ﻭﻣﻦ‬
‫ﺤﻤَﺎ ِﻥ ﺃﻃﻴﺐ ﻗﺎﻝ ‪ :‬ﳊﻮ ُﻡ ﺍﻟﻨﺎﺱ ﻫﻲ ﻭﺍﻟﻠﹼ ِﻪ ﺃﻃﻴ ُ‬ ‫ﻭﻗﺎﻝ ﻗﺎﺋﻞﹲ ﻹﲰﺎﻋﻴﻞ ﺑﻦ ﲪﺎﺩ ‪ :‬ﺃﻱّ ﺍﻟ ﱡﻠ ْ‬
‫ﺍﻟﻔﺮﺍﺥ ﻭﺍﻟ ُﻌﻨُﻮﺯ ﺍﳊﹸﻤْﺮ ‪.‬‬
‫ﻭﻳﻘﻮﻟﻮﻥ ﰲ ﺑﺎﺏ ﺁﺧﺮ ‪ :‬ﻓﻼﻥﹲ ﻳﺄﻛﻞ ﺍﻟﻨﺎﺱ ﻭﺇﻥ ﱂ ﻳﺄﻛ ﹾﻞ ﻣﻦ ﻃﻌﺎﻣﻬﻢ ﺷﻴﺌﹰﺎ ‪.‬‬
‫ﻉ ** ﻟﻪ ﺭَﻭﻧﻖٌ ﺫﺭﱢﻳﱡُﻪ ﻳﺘﺄﻛﱠ ﹸﻞ (‬
‫ﺕ ﹶﻗﺪّﻩُ ﺍﺑ ُﻦ ﳎﺪﱢ ﹴ‬
‫ﻭﺃﻣﺎ ﻗﻮ ﹸﻝ ﺃﻭﺱ ﺑﻦ َﺣﺠَﺮ ‪ ) :‬ﻭﺫﻭ ﺷُﻄﺒﺎ ٍ‬

‫ﺏ ﺍﻟﺪﱠ ْﻫ ُﺮ ﻋﻠﻴﻬ ْﻢ‬

‫ﺱ ﺃﹶﻛﻠﹸﻮﺍ ** َﺷ ﹺﺮ َ‬
‫ﻓﻬﺬﺍ ﻋﻠﻰ ﺧﻼﻑ ﺍﻷﻭﻝ ﻭﻛﺬﻟﻚ ﻗﻮﻝ ُﺩﻫْﻤﺎﻥ ﺍﻟﻨﻬﺮﻱ ‪ ) :‬ﺳﺄ ﹾﻟﺘِﲏ ﻋ ْﻦ ﹸﺃﻧَﺎ ﹴ‬
‫ﻭﺃ ﹶﻛ ﹾﻞ ( ﻓﻬﺬﺍ ﻛﻠﻪ ﳐﺘﻠﻒ ﻭﻫﻮ ﻛﻠﻪ ﳎﺎﺯ ‪.‬‬

‫ﺑﺎﺏ ﺁﺧﺮ ﰲ ﳎﺎﺯ ﺍﻟﺬﻭﻕ‬

‫ﺕ ﻃﻌﻤَﻪ‬
‫ﻕ ﻭ ‪ :‬ﻛﻴﻒ ﺫﻗﺘﻪ ﻭ ‪ :‬ﻛﻴﻒ ﻭﺟﺪ َ‬
‫ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﺮﱠﺟﻞ ﺇﺫﺍ ﺑﺎﻟﻎ ﰲ ﻋﻘﻮﺑ ِﺔ ﻋﺒﺪﻩ ‪ :‬ﹸﺫ ْ‬

‫ﺖ ﺷﺮﺍﺑﹰﺎ ﻭﺇﳕﺎ ﺃﺭﺍﺩ ﺍﻟﻘﻠﻴﻞ‬

‫ﺖ ﺍﻟﻴﻮﻡ ﻃﻌﺎﻣﹰﺎ ﻭﻻ ﺷﺮﺑ ُ‬
‫ﻭﺃﻣﺎ ﻗﻮﳍﻢ ‪ :‬ﻣﺎ ﺫﻗﹾﺖ ﺍﻟﻴﻮﻡ ﺫﹶﻭﺍﻗﹰﺎ ﻓﺈﻧﻪ ﻳﻌﲏ ‪ :‬ﻣﺎ ﺃﻛﻠ ُ‬
‫ﻼ ﻋﻦ ﻏﲑ ﺫﻟﻚ ‪.‬‬ ‫ﻭﺍﻟﻜﺜﲑ ﻭﺃﻧﻪ ﱂ ﻳﺬﻗﻪ ﻓﻀ ﹰ‬
‫ﻭﻗﺎﻝ ﺑﻌﺾ ﻃﺒﻘﺎﺕ ﺍﻟﻔﻘﻬﺎﺀ ﳑﻦ ﻳﺸﺘﻬﻲ ﺃﻥ ﻳﻜﻮﻥ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﻣﺘﻜﻠﻤﹰﺎ ‪ :‬ﻣﺎ ﺫﻗﺖ ﺍﻟﻴﻮﻡ ﺫﻭﺍﻗﹰﺎ ﻋﻠﻰ ﻭﺟ ٍﻪ ﻣﻦ‬
‫ﺍﻟﻮﺟﻮﻩ ﻭﻻ ﻋﻠﻰ ﻣﻌﻨًﻰ ﻣﻦ ﺍﳌﻌﺎﱐ ﻭﻻ ﻋﻠﻰ ﺳﺒﺐ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﻭﻻ ﻋﻠﻰ ﺟﻬ ٍﺔ ﻣﻦ ﺍﳉﻬﺎﺕ ﻭﻻ ﻋﻠﻰ ﻟﻮﻥ ﻣﻦ‬
‫ﺍﻷﻟﻮﺍﻥ ‪.‬‬
‫ﻭﻫﺬﺍ ﻣﻦ ﻋﺠﻴﺐ ﺍﻟﻜﻼﻡ ‪.‬‬
‫ﻕ ﻣﺎ ﻋﻨﺪﻩ ‪.‬‬
‫ﺖ ﻓﻼﻧﹰﺎ ﻓ ﹸﺬ ْ‬‫ﻗﺎﻝ ‪ :‬ﻭﻳﻘﻮﻝ ﺍﻟﺮﺟﻞ ﻟﻮﻛﻴﻠﻪ ‪ :‬ﺍِﻳ ِ‬
‫ﻕ ﺍﻟﺴﻬ َﻢ ﺣﺎﺟ ُﺰ ( ﻭﻗﺎﻝ ﺍﺑﻦ‬
‫ﻭﻗﺎﻝ ﴰﹼﺎﺥ ﺑﻦ ﺿِﺮﺍﺭ ‪ ) :‬ﻓﺬﺍﻕ ﻓﺄﻋ ﹶﻄﺘْﻪ ﻣﻦ ﺍﻟﻠﱢﲔ ﺟﺎﻧﺒﹰﺎ ** ﻛﹶﻔﻰ ﻭﹶﻟﻬَﺎ ﺃﻥ ﻳُﻐ ﹺﺮ َ‬
‫ُﻣ ﹾﻘﺒﹺﻞ ‪ ) :‬ﺃﻭ ﻛﺎﻫﺘﺰﺍ ﹺﺯ ﺭُ َﺩ ْﻳﹺﻨﻲﱟ َﺗﺬﹶﺍ ﻭَﻗﻪُ ** ﺃﹶﻳْﺪِﻱ ﺍﻟﺘﱢﺠَﺎ ﹺﺭ ﹶﻓﺰَﺍﺩُﻭﺍ َﻣ ْﺘَﻨﻪُ ﻟِﻴﻨَﺎ (‬

‫ﻕ ( ﺍﳉﻌﺎﺋ ﹸﻞ ‪ :‬ﻣﻦ ﺍﳉﹸﻌْﻞ ‪.‬‬

‫ﺖ ﻋﻨ ُﻪ ﺍﳉﻌﺎﺋ ﹸﻞ ﻣﺴﺘﺬﺍ ﹺ‬
‫ﺕ ﹶﻛ َﻌ ْﻬ ِﺪ ﹶﻗﻴْﻦ ** َﻭَﻧ ْ‬
‫ﺸﻞﹸ ﺑﻦ َﺣﺮﱢﻱﱟ ‪ ) :‬ﻭ َﻋ ْﻬﺪُ ﺍﻟﻐَﺎﹺﻧﻴَﺎ ِ‬
‫ﻭﻗﺎﻝ َﻧ ْﻬ َ‬
‫ﺱ ﻣﺎ ﺻﻨﻌﻮﺍ ﻭﻗﺪ ﻛﺎﻧﻮﺍ‬ ‫ﻭﲡﺎﻭﺯﻭﺍ ﺫﻟﻚ ﺇﱃ ﺃﻥ ﻗﺎﻝ ﻳﺰﻳ َﺪ ﺑﻦ ﺍﻟﺼّﻌِﻖ ﻟﺒﲏ ﺳُﻠﻴﻢ ﺣﲔ ﺻﻨﻌﻮﺍ ﺑﺴﻴﱢﺪﻫﻢ ﺍﻟﻌﺒﺎ ﹺ‬
‫ﺐ ﺫﻟﻚ ﻗﻠﺔ َﺭ ْﻫﻄِﻪ ﻭﻗﺎﻝ ﻳﺰﻳﺪ ﺑﻦ ﺍﻟﺼّﻌِﻖ ‪:‬‬‫ﺗ ﻮّﺟﻮﻩ ﻭ َﻣﻠﱠﻜﻮﻩ ﻓﻠﻤﺎ ﺧﺎﻟ ﹶﻔﻬُﻢ ﰲ ﺑﻌﺾ ﺍﻷﻣﺮ ﻭﺛﹶﺒﻮﺍ ﻋﻠﻴﻪ ﻭﻛﺎﻥ ﺳﺒ َ‬
‫ﺲ ** ﻓﻠﻤﺎ ﺫﺍﻕ ِﺧﻔﱠَﺘﻬَﺎ ﹶﻗﻼﹶﻫﺎ (‬
‫) ﻭﺇﻥ ﺍﻟﻠﹼﻪ ﺫﺍﻕ ُﺣﻠﹸﻮﻡ ﹶﻗْﻴ ﹴ‬
 ‫) ﺭﺁﻫﺎ ﻻ ﺗﻄﻴ ُﻊ ﳍﺎ ﺃﻣﲑﹰﺍ ** ﻓﺨﻼﱠﻫﺎ ﺗﺮﺩﱠ ُﺩ ﰲ ﺧﻼﻫﺎ ( ﻓﺰﻋﻢ ﺃﻥ ﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞﱠ ﻳﺬﻭﻕ ‪.‬‬
‫ﻭﻋﻨﺪ ﺫﻟﻚ ﻗﺎﻝ ﻋﺒﺎﺱ ﺍﻟﺮﱢﻋﻠﻲ ﳜﱪ ﻋﻦ ﻗﻠﱠِﺘ ِﻪ ﻭﻛﺜﺮﻬﺗﻢ ﻓﻘﺎﻝ ‪ ) :‬ﻭﺃﻣﱡﻜ ُﻢ ُﺗﺰْﺟﻲ ﺍﻟﺘﱡ ﺆَﺍﻡ ِﻟَﺒ ْﻌ ِﻠﻬَﺎ ** ﻭﺃﻡﱡ ﺃﺧﻴﻜﻢ‬
‫ﺖ ﻋﻴﻨﺎﻩ ‪( .‬‬ ‫ﹶﻛﺰﱠﺓ ﺍﻟﺮﱢﺣ ﹺﻢ ﻋﺎﻗ ُﺮ ( ﻭﺯﻋﻢ ﻳﻮﻧﺲ ﺃﻥﱠ ﺃﺳﻠﻢ ﺑﻦ ﺯﺭﻋﺔ ﳌﺎ ﺃﹸﻧﺸ َﺪ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﺍﻏ َﺮ ْﻭ َﺭﹶﻗ ْ‬
‫ﺢ ﺃﻣﱡَﻨﺎ ** َﻋ ﹾﺬﺭَﺍ َﺀ ﻻ ﻛﹶﻬْﻞﹲ ﻭَﻻ‬
‫ﻸ ِﻟﺘُﺼْﹺﺒ َ‬
‫ﻭﺟﻌﻞ ﻋﺒﺎﺱٌ ﺃﻣّﻪ ﻋﺎﻗﺮﹰﺍ ﺇ ﹾﺫ ﻛﺎﻧﺖ َﻧﺰَﻭﺭﹰﺍ ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻐﻨﻮﻱّ ‪ ) :‬ﻭﲢﺪﺛﻮﺍ َﻣ ً‬
‫ﻂ ﳌﺎ ﻛﺎﻧﺖ ﻛﺎﻟﻌﺬﺭﺍﺀ ﺟﻌﻠﻬﺎ ﻋﺬﺭﺍﺀ ‪.‬‬ ‫َﻣ ْﻮﻟﹸﻮ ُﺩ ( َﺟ َﻌ ﹶﻠﻬَﺎ ﺇ ﹾﺫ ﻗﻞﱠ ﻭﻟﺪُﻫﺎ ﻛﺎﻟﻌﺬﺭﺍﺀ ﺍﻟﱵ ﱂ ﺗﻠﺪ ﹶﻗ ﱡ‬

‫ﺏ ﺇﻗﺪﺍﻡ ﻋﻠﻰ ﺍﻟﻜﻼﻡ ﺛﻘ ﹰﺔ ﺑﻔﻬ ﹺﻢ ﺃﺻﺤﺎﻬﺑﻢ ﻋﻨﻬﻢ ﻭﻫﺬﻩ ﺃﻳﻀﹰﺎ ﻓﻀﻴﻠﺔﹲ ﺃﺧﺮﻯ ‪.‬‬
‫ﻭﻟﻠﻌﺮ ﹺ‬
‫ﻭﻛﻤﺎ ﺟ ﻮﱠﺯُﻭﺍ ﻟﻘﻮﳍﻢ ﺃﻛﻞ ﻭﺇﳕﺎ ﻋﺾﱠ ﻭﺃ ﹶﻛ ﹶﻞ ﻭﺇﳕﺎ ﺃ ﹾﻓﻨَﻰ ﻭﺃﻛ ﹶﻞ ﻭﺇﳕﺎ ﺃﺣﺎﻟﻪ ﻭﺃﻛﻞ ﻭﺇﳕﺎ ﺃﺑﻄ ﹶﻞ ﻋﻴﻨﻪ ) ﻭﺇ ﹾﻥ ِﺷﹾﺌﺖُ‬
‫ﺖ ﱂ ﺃﻃﻌ ْﻢ ﻧُﻘﺎﺧﹰﺎ ﻭﻻ َﺑ ْﺮﺩَﺍ ( ﻭﻗﺎﻝ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ‪ :‬ﺇﻥﱠ ﺍﻟﻠﹼ َﻪ ﻣُ ْﺒَﺘﻠِﻴﻜ ْﻢ ﹺﺑَﻨ َﻬ ﹴﺮ ﹶﻓ َﻤ ْﻦ‬ ‫ﺖ ﺍﻟﻨﺴﺎ َﺀ ِﺳﻮَﺍﻛﻢُ ** ﻭﺇﻥ ﺷﺌ ُ‬ ‫َﺣﺮﱠﻣ ُ‬
‫ﻕ ﻃﻌﻤﻪ ‪.‬‬ ‫ﺲ ِﻣﻨﱢﻲ ﻭ َﻣ ْﻦ ﹶﻟ ْﻢ َﻳ ﹾﻄَﻌﻤْﻪ ﻓﺈﻧ ُﻪ ﻣِﻨﱢﻲ ﻳﺮﻳﺪ ‪ :‬ﱂ ﻳﺬ ْ‬
‫ﺏ ِﻣ ْﻨﻪُ ﻓ ﹶﻠْﻴ َ‬
‫ﺷَﺮ َ‬
‫ﻭﻗﺎﻝ ﻋَﻠﻘﻤﺔ ﺑﻦ َﻋَﺒ َﺪﹶﺓ ‪ ) :‬ﻭﻗﺪ ﺃﹸﺻﺎ ِﺣﺐُ ﻓﺘﻴﺎﻧﹰﺎ ﻃﻌﺎ ُﻣ ُﻬ ُﻢ ** ُﺣ ْﻤ ُﺮ ﺍﳌﹶﺰﺍﺩ ﻭﳊﻢٌ ﻓﻴﻪ ﺗﻨﺸﻴ ُﻢ (‬

‫ﻳﻘﻮﻝ ‪ :‬ﻫﺬﺍ ﻃﻌﺎﻣﻬﻢ ﰲ ﺍﻟﻐﺰﻭ ﻭﺍﻟﺴﻔ ﹺﺮ ﺍﻟﺒﻌﻴﺪ ﺍﻟﻐﺎﻳ ِﺔ ﻭﰲ ﺍﻟﺼﻴﻒ ﺍﻟﺬﻱ ﻳُ َﻐﻴﱢﺮُ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ﻭﺍﻟﻐﺰ ُﻭ ﻋﻠﻰ‬
‫ﻀ ْﺮ ( ) ﹶﻟ ِﻜﻨّﻤﺎ‬
‫ﲑ ﻋَﻠﹶﻰ ُﻣ َ‬ ‫ﺏ ﻭﻻ ﺃﹸﻏ ُ‬ ‫ﻫﺬﻩ ﺍﻟﺼﻔﺔِ ﻣﻦ ﺍﳌﻔﺎﺧﺮ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﻷﻭﻝ ‪ ) :‬ﻻ ﻻ ﺃﻋﻖﱡ ﻭﻻ ﺃﺣُﻮ ** ُ‬
‫ﻏﹶﺰْﻭﻱ ﺇﺫﺍ ** ﺿﺞﱠ ﺍ ﹶﳌ ِﻄﻲﱡ ﻣﻦ ﺍﻟﺪﱠَﺑ ْﺮ ( ﻭﻋﻠﻰ ﺍﳌﻌﲎ ﺍﻷﻭ ﹺﻝ ﻗﻮ ﹸﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﻗﺎﻟﺖ ﺃ ﹶﻻ ﻓﺎ ﹾﻃ ِﻌ ْﻢ ُﻋ َﻤﻴْﺮﹰﺍ ﲤﺮﺍ **‬
‫ﺼﺪِﻱ ﺃَﻧ ْﻪ‬
‫ﻭﻛﺎﻥ ﺗَﻤْﺮﻱ ﻛﻬﺮ ﹰﺓ ﻭﺯَﺑﺮﺍ ( ﻭﻋﻠﻰ ﺍﳌﻌﲎ ﺍﻷﻭ ﹺﻝ ﻗﺎﻝ ﺣﺎﰎ ‪ :‬ﻫﺬﺍ ﹶﻓ ْ‬

‫ﺏ ) ﺗﺄﻭﻳﻞ ﺍﻟﻨﻈﺎﻡ ﻟﻘﻮﳍﻢ ‪ :‬ﺍﻟﻨﺎﺭ ﻳﺎﺑﺴﺔ ( ﻭﻛﺎﻥ ﺃﺑﻮ ﺇﺳﺤﺎﻕ‬

‫ﺖ ﺑﺎﳋﺮﺍ ﹺ‬
‫ﺕ ﺍﻟﺒﻴ ِ‬
‫ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﻟﺮّﺍﺟﺰ ‪ :‬ﻟﻌﺎﻣﺮﺍ ِ‬
‫ﺐ ﻣﻦ ﻗﻮﳍﻢ ‪ :‬ﺍﻟﻨﺎﺭ ﻳﺎﺑﺴﺔ ﻗﺎﻝ ‪ :‬ﺃﻣﺎ ﻗﻮﳍﻢ ‪ :‬ﺍﳌﺎﺀ َﺭﻃﹾﺐ ﻓﻴﺼﺢ ﻷﻧﺎ ﻧﺮﺍﻩ ﺳﻴﱠﺎ ﹰﻻ ﻭﺇﺫﺍ ﻗﺎﻝ ﺍﻷﺭﺽ ﻳﺎﺑﺴﺔ‬ ‫ﻳﺘﻌﺠ ُ‬
‫ﺖ ﻓﻘﻂ ﻓﺈﻥ ﱂ ُﻳ ﹺﺮ ْﺩ ﺇﻻ َﺑ َﺪ ﹶﻥ ﺍﻷﺭﺽ ﺍﳌﻼﺯ َﻡ ﺑﻌﻀُﻪ ﻟﺒﻌﺾ ﳌﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟ ﱡﻠﺪُﻭﻧﺔ ﻓﻘﻂ ﻓﻘﺪ‬
‫ﺏ ﺍﳌﺘﻬﺎﻓ َ‬
‫ﻓﺈﹺﳕﺎ ﻳﺮﻳﺪ ﺍﻟﺘﺮﺍ َ‬
‫ﺖ ﻋﻠﻰ ﺃﻗﺪﺍﺭ ﺫﻟﻚ ‪.‬‬ ‫ﺖ ﻣﻦ ﺍﻟﺘﻬﺎﻓ ِ‬
‫ﺃﺧﻄﺄ ﻷﻥ ﺃﺟﺰﺍ َﺀ ﺍﻷﺭﺽ ﳐﺎﻟﻄﺔﹲ ﻷﺟﺰﺍ ِﺀ ﺍﳌﺎﺀ ﻓﺎﻣﺘﻨﻌ ْ‬
‫ﺐ ﺣﱴ (‬ ‫ﻭﻣﱴ ﺣﻔﺮﻧﺎ ﻭﺩﺧﻠﻨﺎ ﰲ ﻋُﻤْﻖ ﺍﻷﺭﺽ ﻭﺟﺪﻧﺎ ﺍﻷﺭﺽ ﻃﻴﻨﹰﺎ ﺑﻞ ﻻ ﺗﺰﺍﻝ ﲡ ُﺪ ﺍﻟﻄﲔ ﺃﺭﻃ َ‬
‫ﲑ ﺇﱃ ﺍﳌﺎﺀ ﻭﺍﻷﺭﺽ ﺍﻟﻴﻮﻡ ﻛﻠﻬﺎ ﺃﺭﺽٌ ﻭﻣﺎﺀ ﻭﺍﳌﺎﺀ ﻣﺎﺀٌ ﻭﺃﺭﺽ ﻭﺇﳕﺎ ﻳﻠﺰﻣﻬﺎ ﻣﻦ ﺍﻻﺳﻢ ﻋﻠﻰ ﻗﺪﺭ ﺍﻟﻜﺜﺮﺓ‬ ‫ﺗﺼ َ‬
‫ﺖ ﻬﺗﺎﻓﺖ ﺍﻟﺘﺮﺍﺏ ﻭﻟَﺘَﺒﺮّﺃ ﺑﻌﻀﻬﺎ ﻣﻦ ﺑﻌﺾ‬
‫ﻭﺍﻟﻘﻠﺔ ﻓﺄﻣﺎ ﺍﻟﻨﺎﺭ ﻓﻠﻴﺴﺖ ﺑﻴﺎﺑﺴﺔ ﺍﻟﺒﺪﻥ ﻭﻟﻮ ﻛﺎﻧﺖ ﻳﺎﺑﺴﺔ ﺍﻟﺒﺪ ِﻥ ﻟﺘﻬﺎﻓﺘ ْ‬
‫ﻛﻤﺎ ﺃﻥ ﺍﳌﺎﺀ ﳌﺎ ﻛﺎﻥ ﺭﻃﺒﹰﺎ ﻛﺎﻥ ﺳﻴﱠﺎ ﹰﻻ ‪.‬‬
‫ﺐ‬
‫ﺕ ﻟﺬﻟﻚ ﺍﻟﺴﺒ ﹺ‬ ‫ﻭﻟﻜﻦ ﺍﻟﻘﻮﻡ ﳌﺎ ﻭﺟﺪﻭﺍ ﺍﻟﻨﺎﺭ ﺗﺴﺘﺨﺮﺝ ﻛﻞ ﺷﻲﺀ ﰲ ﺍﻟﻌﻮ ِﺩ ﻣﻦ ﺍﻟﻨﺎﺭ ﻓﻈﻬﺮﺕ ﺍﻟﺮﻃﻮﺑﺎ ُ‬
‫ﻭﻭﺟﺪﻭﺍ ﺍﻟﻌﻮ َﺩ ﺗﺘﻤﻴ ُﺰ ﺃﺧﻼﻃﻪ ﻋﻨﺪ‬

‫ﺴﻪُ‬
‫ﺧﺮﻭﺝ ﻧﲑﺍﻧﻪ ﺍﻟﱵ ﻛﺎﻧﺖ ﺇﺣﺪﻯ ﻣﺮﺍﺗﻌﻬﺎ ﻣﻦ ﺍﻟﺘﻤﻴﻴﺰ ﻓﻮﺟﺪﻭﺍ ﺍﻟﻌﻮ َﺩ ﻗﺪ ﺻﺎﺭ ﺭﻣﺎﺩﹰﺍ ﻳﺎﺑﺴﹰﺎ ﻣُﺘﻬﺎﻓﺘﹰﺎ ﻇﻨﻮﺍ ﺃﻥ ﻳُ ْﺒ َ‬
‫ﺕ ﻓﻴﻪ ‪.‬‬ ‫ﺇﳕﺎ ﻫﻮ ﳑﺎ ﺃﻋﻄﺘﻪ ﺍﻟﻨﺎﺭ ﻭﻭﻟﱠﺪ ْ‬
‫ﺕ ﺍﻟﻜﺎﻣﻨﺔ ﻭﺍﳌﺎﻧﻌﺔ ﻓﺒﻘ َﻲ‬ ‫ﺕ ﺍﻟﻌﻮ ِﺩ ﻇﻬﺮﺕ ﺗﻠﻚ ﺍﻟﺮﻃﻮﺑﺎ ُ‬ ‫ﺖ ﺭﻃﻮﺑﺎ ِ‬‫ﻭﺍﻟﻨﺎ ُﺭ ﱂ ﺗُ ْﻌ ِﻄِﻪ ﺷﻴﺌﹰﺎ ﻭﻟﻜﻦ ﻧﺎﺭ ﺍﻟﻌﻮ ِﺩ ﳌﺎ ﻓﺎﺭﹶﻗ ْ‬
 ‫ﻣﻦ ﺍﻟﻌﻮ ِﺩ ﺍﳉﺰ ُﺀ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺮﻣﺎﺩ ﻭﻫﻮ ﺟﺰﺀ ﺍﻷﺭﺽ ﻭ َﺟ ْﻮ َﻫﺮُﻫﺎ ﻷﻥ ﺍﻟﻌﻮﺩ ﻓﻴﻪ ﺟﺰﺀ ﺃﺭﺿﻲﱞ ﻭﺟﺰﺀٌ ﻣﺎﺋﻲﱞ ﻭﺟﺰﺀٌ‬
‫ﺖ ﺍﻟﻨﺎ ُﺭ ﻭﺍﻋﺘﺰﻟﺖ ﺍﻟﺮﻃﻮﺑﺔ ﺑﻘ َﻲ ﺍﳉﺰ ُﺀ ﺍﻷﺭﺿﻲّ ‪.‬‬
‫ﻧﺎﺭﻱﱞ ﻭﺟﺰﺀٌ ﻫﻮﺍﺋﻲﱞ ﻓﻠﻤﺎ ﺧﺮﺟ ِ‬
‫ﻓﻘﻮﳍﻢ ‪ :‬ﺍﻟﻨﺎﺭ ﻳﺎﺑﺴﺔﹲ ﻏﻠﻂﹲ ﻭﺇﳕﺎ ﺫﻫﺒﻮﺍ ﺇﱃ ﻣﺎ ﺗﺮﺍﻩ ﺍﻟﻌﻴﻮﻥ ﻭﱂ ﻳﻐﻮﺻﻮﺍ ﻋﻠﻰ ﻣُﻐَﻴﱠﺒَﺎ ﺕِ ﺍﻟ ِﻌﻠﹶﻞ ﻭﻛﺎﻥ ﻳﻘﻮﻝ ‪ :‬ﻟﻴﺲ‬
‫ﺺ ﺍﳌﺘﻜﻠﻤﲔ ﻭﻻ ﰲ ﻃﺮﻳﻖ ﺍﳉﻬﺎﺑﺬِﺓ ﺍﳌﺘﻘﺪﱢﻣﲔ ‪.‬‬ ‫ﺍﻟﻘﻮﻡ ﰲ ﻃﺮﻳﻖ ﺧُﻠﱠ ﹺ‬
‫ﻀﺠْﻬﺎ ﺍﻷﺭﺣﺎﻡ ﻭﳜﺎﻟﻔﻮﻥ ﰲ ﺃﻟﻮﺍﻥ‬
‫ﻗﻮﻝ ﺍﻟﻨﻈﺎﻡ ﰲ ﻋﻼﻗﺔ ﺍﻟﺬﻛﺎﺀ ﺑﺎﳉﻨﺲ ﻭﻛﺎﻥ ﻳﻘﻮﻝ ‪ :‬ﺇﻥﱠ ﺍﻷُﻣﱠﺔ ﺍﻟﱵ ﱂ ﺗ ْﻨ ِ‬
‫ﻕ ﻋﻴﻮﻬﻧﻢ ﻭﺃﻟﻮﺍ ِﻥ ﺷﻌﻮﺭﻫﻢ ﺳﺒﻴ ﹶﻞ ﺍﻻﻋﺘﺪﺍﻝ ﻻ ﺗﻜﻮﻥ‬‫ﺃﺑﺪﺍﻧﹺﻬﻢ ﻭﺃﺣﺪﺍ ﹺ‬

‫ﺐ ﺫﻟﻚ ﺗﻜﻮﻥ ﺃﺧﻼﻗﻬﻢ ﻭﺁﺩﺍﻬﺑﻢ ﻭﴰﺎﺋﻠﻬﻢ ﻭﺗﺼﺮﱡﻑ‬

‫ﺐ ﺫﻟﻚ ﻭﻋﻠﻰ ﺣﺴ ﹺ‬
‫ﻋﻘﻮﳍﻢ ﻭﻗﺮﺍﺋﺤﻬﻢ ﺇﻻ ﻋﻠﻰ ﺣﺴ ﹺ‬
‫ﺕ ﻣﺎ ﺑﲔ ﺍﻟﻔﻄﲑ ﻭﺍﳋﻤﲑ ﻭﺍﳌﻘﺼﱢﺮ ﻭﺍﺠﻤﻟﺎﻭﺯ‬ ‫ﺕ ﺍﻟﻄﺒﺦ ﻭﺗﻔﺎﻭ ُ‬
‫ﻚ ﻭﻃﺒﻘﺎ ِ‬ ‫ﳘﻤﻬﻢ ﰲ ﻟﺆﻣﻬﻢ ﻭﻛﺮﻣﻬﻢ ﻻﺧﺘﻼﻑ ﺍﻟﺴّْﺒ ِ‬
‫ﻭﻣﻮﺿﻊ ﺍﻟﻌﻘﻞ ﻋﻀ ﻮٌ ﻣﻦ ﺍﻷﻋﻀﺎﺀ ﻭﺟﺰﺀٌ ﻣﻦ ﺗﻠﻚ ﺍﻷﺟﺰﺍﺀ ﻛﺎﻟﺘﻔﺎﻭﺕ ﺍﻟﺬﻱ ﺑﲔ ﺍﻟﺼﱠﻘﺎﻟﹺﺒ ِﺔ ﻭﺍﻟﺰّﻧﺞ ‪.‬‬
‫ﻕ ﺍﻟﺼﻨﺎﻋﺎﺕ ﳍﺎ ﻓﻴﻬﺎ ﺍﻟﺮﱢﻓﻖ‬ ‫ﺖ ُﺣﺬﱠﺍ ُ‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﻘﻮ ﹸﻝ ﰲ ﺍﻟﺼﻮﺭ ﻭﻣﻮﺍﺿﻊ ﺍﻷﻋﻀﺎﺀ ﺃﻻ ﺗﺮَﻯ ﺃﻥ ﺃﻫﻞ ﺍﻟﺼﲔ ﻭﺍﻟﺘﱡﺒﱠ ِ‬
‫ﻉ ﰲ ﺫﻟﻚ ﻭﺍﻟ َﻐ ْﻮﺹُ ﻋﻠﻰ ﻏﺎﻣِﻀِﻪ ﻭﺑﻌﻴﺪﻩ‬ ‫ﻒ ﺍﳌﺪﺍﺧﻞ ﻭﺍﻻﺗﺴﺎ ُ‬
‫ﳊﺬﹾﻕ ﻭﻟﹸﻄ ُ‬
‫ﻭﺍ ِ‬
‫ﲣﻄﺌﺔ ﻣﻦ ﺯﻋﻢ ﺃﻥ ﺍﳊﺮﺍﺭﺓ ﺗﻮﺭﺙ ﺍﻟﻴﺒﺲ ﻗﺎﻝ ‪ :‬ﻭﻛﺎﻥ ﳜﻄﱢﺌﻬﻢ ﰲ ﻗﻮﳍﻢ ‪ :‬ﺇﻥ ﺍﳊﺮﺍﺭﺓ ﺗﻮﺭﺙ ﺍﻟُﻴﺒْﺲ ﻷﻥ ﺍﳊﺮﺍﺭﺓ‬
‫ﺙ ﺍﻟﺴﺨﻮﻧﺔ ﻭﺗﻮﻟﹼ َﺪ ﻣﺎ ﻳﺸﺎﻛﻠﻬﺎ ﻭﻻ ﺗﻮﻟ ُﺪ ﺿﺮﺑﹰﺎ ﺁﺧﺮ ﳑﺎ ﻟﻴﺲ ﻣﻨﻬﺎ ﰲ ﺷﻲﺀ ﻭﻟﻮ ﺟﺎ َﺯ ﺃﻥ ﺗﻮﻟﹼﺪ‬
‫ﺇﳕﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻮﺭ ﹶ‬
‫ﻑ ﺁﺧﺮ ﺇﻻ ﺃﻥ ﻳﺬﻫﺒﻮﺍ ﺇﱃ ﺳﺒﻴ ﹺﻞ‬
‫ﻼ ﻭﺍﺣﺪﹰﺍ ﱂ ﻳﻜﻦ ﺫﻟﻚ ﺍﳋﻼﻑ ﺑﺄﺣﻖﱠ ﻣﻦ ﺧﻼ ٍ‬ ‫ﻣﻦ ﺍﻷﺟﻨﺎﺱ ﺍﻟﱵ ﲣﺎﻟﻔﻬﺎ ﺷﻜ ﹰ‬
‫ﺍﺠﻤﻟﺎﺯ ‪ :‬ﻓﻘﺪ ﻳﻘﻮﻝ ﺍﻟﺮﺟ ﹸﻞ ‪ :‬ﺇﳕﺎ ﺭﺃﻳﺘﻚ ﻷﱐ ﺍﻟﺘﻔﺖﱡ ﻭﻫﻮ ﺇﳕﺎ ﺭﺁﻩ ﻟﻄﺒﻊ‬

‫ﺕ‪.‬‬
‫ﰲ ﺍﻟﺒﺼﺮ ﺍﻟﺪﺭﱠﺍﻙ ﻋﻨﺪ ﺫﻟﻚ ﺍﻻﻟﺘﻔﺎ ِ‬
‫ﺴﺘْﻪ ﻭﺍﺗﺼﻠﺖ‬‫ﻭﻛﺬﻟﻚ ﻳﻘﻮﻝ ‪ :‬ﻗﺪ ﳒﺪ ﺍﻟﻨﺎﺭ ﺗﺪﺍﺧ ﹸﻞ ﻣﺎ َﺀ ﺍﻟﻘﹸﻤﻘ ﹺﻢ ﺑﺎﻹﻳﻘﺎﺩ ﻣﻦ ﲢﺘﻪ ﻓﺈﺫﺍ ﺻﺎﺭﺕ ﺍﻟﻨﺎ ُﺭ ﰲ ﺍﳌﺎﺀ ﻻﺑ َ‬
‫ﺙ ﻋﻨﺪ ﺫﻟﻚ ﻟﻠﻤﺎﺀ ﻏﻠﻴﺎﻥﹲ ﳊﺮﻛﺔ ﺍﻟﻨﺎﺭ ﺍﻟﱵ ﻗﺪ ﺻﺎﺭﺕ ﰲ ﺃﺿﻌﺎﻓﻪ‬ ‫ﺕ ﻭﺍﻟﻨﺎﺭ ﺻَﻌﱠﺎﺩﺓﹲ ﻓﻴﺤﺪ ﹸ‬ ‫ﲟﺎ ﻓﻴﻪ ﻣﻦ ﺍﳊﺮَﺍﺭﺍ ِ‬
‫ﺴﺘْﻬﺎ ﻓﺈﺫﺍ ﺩﺍﻡ‬
‫ﺕ ﺍﻟﱵ ﻗﺪ ﻻَﺑ َ‬‫ﻭﺣﺮﻛﺘﻬﺎ ﺗﺼﻌﱡﺪٌ ﻓﺈﺫﺍ َﺗ َﺮﻓﹼﻌﺖ ﺃﺟﺰﺍ ُﺀ ﺍﻟﻨﺎﺭ ﺭَﻓﹶﻌَﺖ ﻣﻌﻬﺎ ﻟﻄﺎﺋﻒ ﻣﻦ ﺗﻠﻚ ﺍﻟﺮﱡﻃﻮﺑﺎ ِ‬
‫ﺕ ﺍﳌﻼﺑﺴ ﹸﺔ ﻷﺟﺰﺍﺀ ﺍﻟﻨﺎﺭ ﻭﻟﻘﻮﺓ ﺣﺮﻛﺔ ﺍﻟﻨﺎﺭ‬ ‫ﺫﻟﻚ ﺍﻹﻳﻘﺎ ُﺩ ﻣﻦ ﺍﻟﻨﺎﺭ ﺍﻟﺪﺍﺧﻠِﺔ ﻋﻠﻰ ﺍﳌﺎﺀ ﺻﻌﺪﺕ ﺃﺟﺰﺍﺀ ﺍﻟﺮﻃﻮﺑﺎ ِ‬
‫ﻼ َﺩ ﺍﻟ ُﻌ ﹾﻠ ﹺﻮﻱﱠ ﻛﺎﻥ ﺫﻟﻚ ﻓﻤﱴ ﻭﺟﺪ ﻣﻦ ﻻ ِﻋ ﹾﻠ َﻢ ﻟﻪ ﰲ ﺃﺳﻔﻞ‬‫ﻭﻃﻠﺒﹺﻬﺎ ﺍﻟﺘﱢ ﹶ‬

‫ﺍﻟﻘﻤﻘﻢ ﻛﺎﳉِﺒﺲ ﺃﻭ ﻭﺟﺪ ﺍﻟﺒﺎﻗ َﻲ ﻣﻦ ﺍﳌﺎﺀ ﻣﺎﳊﹰﺎ ﻋﻨﺪ ﺗﺼﻌﱡ ِﺪ ﻟﻄﺎﺋﻔﻪ ﻋﻠﻰ ﻣﺜﺎﻝ ﻣﺎ ﻳﻌﺘﺮﻱ ﻣﺎ َﺀ ﺍﻟﺒﺤﺮ ﻇﻦﱠ ﺃﻥ ﺍﻟﻨﺎﺭ‬
‫ﺲ‪.‬‬‫ﺍﻟﱵ ﺃﻋﻄﺘﻪ ﺍﻟﻴُ ْﺒ َ‬
‫ﻭﺇﻥ ﺯﻋﻤﻮﺍ ﺃﻥ ﺍﻟﻨﺎﺭ ﻫﻲ ﺍﳌَﻴﺒﱢﺴَﺔ ﻋﻠﻰ ﻣﻌﲎ ﻣﺎ ﻗﺪ ﻓﺴﺮﻧﺎ ﻓﻘﺪ ﺃﺻﺎﺑﻮﺍ ﻓﺈﻥ ﺫﻫﺒﻮﺍ ﺇﱃ ﻏﲑ ﻭﻛﺬﻟﻚ ﺍﳊﺮﺍﺭﺓ ﺇﺫﺍ‬
‫ﺖ َﻋﻠﹶﻰ ﺍﳋﺮﻭﺝ ﺃﺧﺮﺟﺘﻬﺎ ﻣﻨﻪ ﻓﻌﻨﺪ ﺧﺮﻭﺝ‬ ‫ﺴ ْﺘﻬَﺎ ﻓﻤﱴ ﻗﻮَﻳ ْ‬
‫ﺖ ﺍﻟﺮﻃﻮﺑﺎﺕ ﻭﻻَﺑ َ‬ ‫ﻣُﻜﻨﺖ ﰲ ﺍﻷﺟﺴﺎﺩ ﺑﻌﹶﺜ ِ‬
‫ﺐ ﺇﱃ‬
‫ﲔ ﻭﺍﻟﺼﻌﻮ َﺩ ﻭﺍﻟﺘﻘﻠ ُ‬
‫ﺕ ﺗﻮﺟﺪ ﺍﻷﺑﺪﺍﻥ ﻳﺎﺑﺴ ﹰﺔ ﻟﻴﺲ ﺃﻥ ﺍﳊﺮّ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻋﻤﻞﹲ ﺇﻻ ﺍﻟﺘﺴﺨ َ‬
‫ﺍﻟﺮﻃﻮﺑﺎ ِ‬
‫ﺍﻟﺼﻌﻮﺩ ﻣﻦ ﺍﻟﺼﻌﻮﺩ ﻛﻤﺎ ﺃﻥ ﺍﻻﻋﺘﺰﺍﻝ ﻣﻦ ﺷﻜﻞ ﺍﻟﺰﻭﺍﻝ ‪.‬‬
‫ﲔ ﻭﺑﻄﻮﻬﻧﺎ ﺇﺫﺍ ﺻﺎﺭ ﺇﱃ ﺗﻠﻚ ﺍﳊﻔﺮﺓ ﺍﻟﻌﻈﻴﻤﺔ ﻓﺎﳌﺎﺀ‬‫ﻭﻛﺬﻟﻚ ﺍﳌﺎﺀ ﺍﻟﺬﻱ ﻳﻔﻴﺾ ﺇﱃ ﺍﻟﺒﺤﺮ ﻣﻦ ﲨﻴﻊ ﻇﻬﻮﺭ ﺍﻷﺭﺿ َ‬
‫ﻏﺴﱠﺎﻝ ﻣﺼّﺎﺹ ﻭﺍﻷﺭﺽ ﺗﻘﺬﻑ ﺇﻟﻴﻪ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﳌﻠﻮﺣﺔ ‪.‬‬
 ‫ﻒ ﺍﳌﺎﺀ ﺑﺎﺭﺗﻔﺎﻋﻬﻤﺎ‬
‫ﻭﺣﺮﺍﺭﹸﺓ ﺍﻟﺸﻤﺲ ﻭﺍﻟﺬﻱ ﳜﺮﺝ ﺇﻟﻴﻪ ﻣﻦ ﺍﻷﺭﺽ ﻣﻦ ﺃﺟﺰﺍﺀ ﺍﻟﻨﲑﺍﻥ ﺍﳌﺨﺎﻟﻄﺔ ﻳﺮﻓﻌﺎﻥ ﻟﻄﺎﺋ َ‬
‫ﻒ ﻓﺼﺎﺭ ﻣﻨﻬﻤﺎ ﻣﻄﺮٌ ﻭﻣﺎ ﻳﺸﺒﻪ ﺍﳌﻄﺮ ﻭﻛﺎﻥ ﺫﻟﻚ ﺩﺃﻬﺑﻤﺎ ﻋﺎ َﺩ‬
‫ﻭﺗﺒﺨﲑﳘﺎ ﻓﺈﺫﺍ َﺭ ﹶﻓﻌَﺎ ﺍﻟﻠﻄﺎﺋ َ‬

‫ﺝ ﻣﻨﻪ ﺍﻟﻌﺬﻭﺑﺔ ﻭﺍﻟﻠﻄﺎﻓﺔ ﻛﺎﻥ ﻭﺍﺟﺒﹰﺎ ﺃﻥ ﻳﻌﻮﺩ‬

‫ﺫﻟﻚ ﺍﳌﺎﺀ ﻣﻠﺤﹰﺎ ﻷﻥ ﺍﻷﺭﺽ ﺇﺫﺍ ﻛﺎﻧﺖ ﺗﻌﻄﻴﻪ ﺍﳌﻠﻮﺣﺔ ﻭﺍﻟﻨﲑﺍﻥ ﲣﺮ ُ‬
‫ﺕ ﺗﻄﻠﺐ ﺍﻟﻘﺮﺍ َﺭ ﻭﲡﺮﻱ‬‫ﺇﱃ ﺍﳌﻠﻮﺣﺔ ﻭﻟﺬﻟﻚ ﻳﻜﻮﻥ ﻣﺎﺀ ﺍﻟﺒﺤ ﹺﺮ ﺃﺑﺪﹰﺍ َﻋﻠﹶﻰ ﻛﻴ ﹴﻞ ﻭﺍﺣ ٍﺪ ﻭﻭﺯﻥ ﻭﺍﺣﺪ ﻷﻥ ﺍﳊﺮﺍﺭﺍ ِ‬
‫ﰲ ﺃﻋﻤﺎﻕ ﺍﻷﺭﺽ ﻭﺗﺮﻓﻊ ﺍﻟﻠﻄﺎﺋﻒ ﻓﻴﺼﲑ ﻣﻄﺮﹰﺍ ﻭَﺑﺮَﺩﹰﺍ ﻭﺛﻠﺠﹰﺎ ﻭﻃﹶﻼًّ ﰒ ﺗﻌﻮﺩ ﺗﻠﻚ ﺍﻷﻣﻮﺍﻩ ﺳﻴﻮ ﹰﻻ ﺗﻄﻠﺐ ﺍﳊﹶﺪﻭ َﺭ‬
‫ﻭﺗﻄﻠﺐ ﺍﻟﻘﺮﺍﺭ ﻭﲡﺮﻱ ﰲ (‬
‫ﺃﻋﻤﺎﻕ ﺍﻷﺭﺽ ﺣﱴ ﺗﺼﲑ ﺇﱃ ﺫﻟﻚ ﺍﳍﻮﺍﺀ ﻓﻠﻴﺲ ﻳﻀﻴﻊ ﻣﻦ ﺫﻟﻚ ﺍﳌﺎﺀ ﺷﻲﺀ ﻭﻻ ﻳﺒﻄ ﹸﻞ ﻣﻨﻪ ﺷﻲﺀ ﻭﺍﻷﻋﻴﺎ ﹸﻥ ﻗﺎﺋﻤﺔ‬
‫ﺾ ﺇﱃ ﺫﻟﻚ ﺍﻟﻨﻬﺮ ‪.‬‬
‫ﻓﻜﺄﻧﻪ ﻣَﻨْﺠَﻨُﻮﻥﹲ ﻏﺮﻑ ﻣﻦ ﲝﺮ ﻭﺻﺐﱠ ﰲ ﺟﺪﻭﻝ ﻳﻔﻴ ُ‬
‫ﲔ ﺃﻭ ﰲ ﺃﺟﻮﺍﻑ ﻭﺍﳊﺮ ﺇﺫﺍ ﺻﺎﺭ ﰲ‬
‫ﻓﻬﻮ ﻋﻤ ﹸﻞ ﺍﳊﺮﺍﺭﺍﺕ ﺇﺫﺍ ﻛﹶﺎﻧﺖ ﰲ ﺃﺟﻮﺍﻑ ﺍﳊﻄﺐ ﺃﻭ ﰲ ﺃﺟﻮﺍﻑ ﺍﻷﺭَﺿ َ‬
‫ﺺ‬
‫ﺍﻟﺒﺪَﻥ ﻓﺈﳕﺎ ﻫﻮ ﺷﻲﺀ ﻣُﻜﹾﺮَﻩ ﻭﺍﳌﻜﺮُﻩ ﻻ ﻳﺄﻟﻮ ﻳﺘﺨﻠ ُ‬

‫ﻱ ﻋﻠﻴﻪ ﳑﺎ ﱂ ﻳﺸﺘﺪ ﻓﻤﱴ ﺧﺮﺝ ﺧﺮﺝ ﻣﻌﻪ ﺫﻟﻚ ﺍﻟﺸﻲ ُﺀ ‪.‬‬

‫ﻭﻫﻮ ﻻ ﻳﺘﻠﺨﺺ ﺇﻻ ﻭﻗﺪ َﺣﻤَﻞ ﻣﻌﻪ ﻛﻞﱠ ﻣﺎ ﻗﻮ َ‬
‫ﻗﺎﻝ ‪ :‬ﻓﻤﻦ ﻫﺎﻫﻨﺎ ﻏﹶﻠﻂ ﺍﻟﻘﹶﻮﻡ ‪.‬‬
‫ﻗﻮﻝ ﺍﻟﺪﱡﻫﺮﻳﺔ ﰲ ﺃﺭﻛﺎﻥ ﺍﻟﻌﺎﱂ ﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ‪ :‬ﻗﺎﻟﺖ ﺍﻟﺪﻫﺮﻳﺔ ﰲ ﻋﺎﹶﻟ ِﻤﻨَﺎ ﻫﺬﺍ ﺑﺄﻗﺎﻭﻳ ﹶﻞ ‪ :‬ﻓﻤﻨﻬﻢ ﻣﻦ ﺯﻋﻢ ﺃﻥ‬
‫ﺞ ﻭﺗﺮﻛﻴﺐٌ ﻭﺗﻮﻟﻴﺪ ﻭﺟﻌﻠﻮﺍ ﻫﺬﻩ ﺍﻷﺭﺑﻌﺔ‬ ‫ﻋﺎﳌﻨﺎ ﻫﺬﺍ ﻣﻦ ﺃﺭﺑﻌﺔ ﺃﺭﻛﺎ ٍﻥ ‪ :‬ﺣﺮّ ﻭﺑﺮﺩ ﻭﻳﺒﺲ ﻭﹺﺑﻠﱠﺔ ﻭﺳﺎﺋﺮ ﺍﻷﺷﻴﺎﺀ ﻧﺘﺎﺋ ُ‬
‫ﺃﺟﺴﺎﻣﹰﺎ ‪.‬‬
‫ﻭﻣﻨﻬﻢ ﻣﻦ ﺯﻋﻢ ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻣﻦ ﺃﺭﺑﻌ ِﺔ ﺃﺭﻛﺎ ٍﻥ ‪ :‬ﻣﻦ ﺃﺭﺽ ﻭﻫﻮﺍ ٍﺀ ﻭﻣﺎ ٍﺀ ﻭﻧﺎﺭ ﻭﺟﻌﻠ ﻮﺍ ﺍﳊﺮ ﻭﺍﻟﱪﺩ ﻭﺍﻟُﻴﺒْﺲ‬
‫ﻭﺍﻟﺒﻠﱠﺔ ﺃﻋﺮﺍﺿﹰﺎ ﰲ ﻫﺬﻩ ﺍﳉﻮﺍﻫﺮ ﰒ ﻗﺎﻟﻮﺍ ﰲ ﺳﺎﺋﺮ ﺍﻷﺭﺍﻳﻴﺢ ﻭﺍﻷﻟﻮﺍﻥ ﻭﺍﻷﺻﻮﺍﺕ ‪ :‬ﲦﺎ ُﺭ ﻫﺬﻩ ﺍﻷﺭﺑﻌﺔ َﻋﻠﹶﻰ ﻗﺪﺭ‬
‫ﺍﻷﺧﻼﻁ ﰲ ﺍﻟﻘﻠﺔ ﻭﺍﻟﻜﺜﺮﺓ ﻭﺍﻟﺮﻗﺔ ﻭﺍﻟﻜﺜﺎﻓﺔ ‪.‬‬
‫ﻓﻘﺪﱠﻣﻮﺍ ﺫِﻛﺮ ﻧﺼﻴﺐ ﺣﺎﺳﱠ ِﺔ ﺍﻟﻠﻤﺲ ﻓﻘﻂ ﻭﺃﺿﺮﺑﻮﺍ ﻋﻦ ﺃﻧﺼﺒﺎﺀ ﺍﳊﻮﺍﺱﱢ ﺍﻷﺭﺑﻊ ‪.‬‬
‫ﻗﺎﻟﻮﺍ ‪ :‬ﻭﳓﻦ ﳒﺪ ﺍﻟﻄﱡﻌﻮ َﻡ ﻏﺎﺫﻳ ﹰﺔ ﻭﻗﺎﺗﻠﺔ ﻭﻛﺬﻟﻚ ﺍﻷﺭﺍﻳﻴﺢ ﻭﳒﺪ‬

‫ﺍﻷﺻﻮﺍﺕ ﻣُﻠﺬﺓ ﻭﻣﺆﳌﺔ ﻭﻫﻲ ﻣﻊ ﺫﻟﻚ ﻗﺎﺗﻠﺔ ﻭﻧﺎﻗﺼﺔﹲ ﻟﻠﻘﻮﻯ ﻣُﺘْﻠﻔﺔ ﻭﳒﺪ ﻟﻸَﻟﻮﺍﻥ ﰲ ﺍﳌﻀﺎﺭ ﻭﺍﳌﻨﺎﻓﻊ ﻭﺍﻟﻠﹼﺬﹶﺍ ﹶﺫ ِﺓ‬
‫ﻭﺍﻷﹶﻟ ﹺﻢ ﺍﳌﻮﺍﻗ َﻊ ﺍﻟﱵ ﻻ ﲡﻬﻞ ﻛﻤﺎ ﻭﺟﺪﻧﺎ ﻣﺜﻞ ﺫﻟﻚ ﰲ ﺍﳊﺮ ﻭﺍﻟﱪ ﻭﺍﻟُﻴﺒْﺲ ﻭﺍﻟﹺﺒﻠﱠﺔ ﻭﳒﻦ ﱂ ﳒﺪ ﺍﻷﺭﺽ ﺑﺎﺭﺩﺓ‬
‫ﻉ ﺑﻌﻀﻬﺎ‬ ‫ﺕ ﻣﱴ ﹶﻗ َﺮ َ‬
‫ﻳﺎﺑﺴﺔ ﻏﲑ ﺃﻧﺎ ﳒﺪﻫﺎ ﻣﺎﳊﺔ ﺃﻱ ﺫﺍﺕ ﻣَﺬﺍﻗ ٍﺔ ﻭﻟﻮﻥ ﻛﻤﺎ ﻭﺟﺪﻧﺎﻫﺎ ﺫﺍﺕ ﺭﺍﺋﺤ ٍﺔ ﻭﺫﺍﺕ ﺻﻮ ٍ‬
‫ﺑﻌﻀﹰﺎ ‪.‬‬
‫ﺴﻬَﺎ ﻭﺭﻃﻮﺑﺘﻬﺎ ﱂ ﺗﻜﻦ ﻓﻴﻬﺎ ﻟﻌﻠﺔ ﻛﻮﻥ ﺍﻟﻄﱡﻌﻮﻡ ﻭﺍﻷﺭﺍﻳﻴﺢ ﻭﺍﻷﻟﻮﺍﻥ ﻓﻴﻬﺎ ﻭﻛﺬﻟﻚ‬ ‫ﻓﱪ ُﺩ ﻫﺬﻩ ﺍﻷﺟﺮﺍﻡﹺ ﻭﺣﺮﻫﺎ ﻭُﻳ ْﺒ ُ‬
‫ﻃﻌﻮﻣﻬﺎ ﻭﺃﺭﺍﻳﻴﺤﻬﺎ ﻭﺃﻟﻮﺍﻬﻧﺎ ﱂ ﺗﻜﻦ ﻓﻴﻬﺎ ﳌﻜﺎ ِﻥ ﻛﻤﻮﻥ ﺍﻟﱪﺩ ﻭﺍﻟُﻴﺒْﺲ ﻭﺍﳊﺮ ﻭﺍﻟﹺﺒﻠﱠﺔ ﻓﻴﻬﺎ ‪.‬‬
‫ﻼ ﻭﺇﻣﺎ ﻣﺆﳌﹰﺎ ﻭﺇﻣﺎ ﻣُ ِﻠﺬﹼﹰﺍ ‪.‬‬
‫ﻭﻭﺟﺪﻧﺎ ﻛﻞﱠ ﺫﻟﻚ ﺇﻣﺎ ﺿﺎﺭّﹰﺍ ﻭﺇﻣﺎ ﻧﺎﻓﻌﹰﺎ ﻭﺇﻣﺎ ﻏﺎﺫﻳﹰﺎ ﻭﺇﻣﺎ ﻗﺎﺗ ﹰ‬
‫ﻭﻟﻴﺲ ﻳﻜﻮﻥ ﻛﻮﻥ ﺍﻷﺭﺽ ﻣﺎﳊﺔ ﺃﻭ ﻋﺬﺑﺔ ﻭﻣﻨِﺘَﻨ ﹰﺔ ﺃﻭ ﻃﻴﺒﺔ ﺃﺣﻖﱠ ﺑﺄﻥ ﻳﻜﻮﻥ ﻋﻠﺔ ﻟﻜﻮﻥ ﺍﻟُﻴﺒْﺲ ﻭﺍﻟﱪﺩ ﻭﺍﳊﺮ‬
‫ﻭﺍﻟﺮﻃﻮﺑﺔ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻛﻮﻥ ﺍﻟﺮﻃﻮﺑ ِﺔ ﻭﺍﻟُﻴﺒْﺲ ﻭﺍﳊﺮ ﻭﺍﻟﱪﺩ ِﻋﻠﱠﺔ ﻟﻜﻮﻥ ﺍﻟﻠﻮﻥ ﻭﺍﻟﻄﻌﻢ (‬
 ‫ﻭﺍﻟﺮﺍﺋﺤ ِﺔ ‪.‬‬
‫ﳊﻠﹾﻴﺔ ﻭﺍﻟﺼﻮﺭﺓ‬
‫ﺱ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻋﺮﺍﺽ ﺍﳌﻼﺯﻣ ِﺔ ﻭﺍﻷﺟﺴﺎﻡ ﺍﳌﺸﺎﺭﻛ ِﺔ ﻫﺠﻮﻣﹰﺎ ﻭﺍﺣﺪﹰﺍ َﻋﻠﹶﻰ ﻫﺬﻩ ﺍ ِ‬‫ﻭﻗﺪ ﻫﺠﻢ ﺍﻟﻨﺎ ُ‬
‫ﺃﻟﻔﹶﺎﻫﺎ ﺍﻷﻭ ﹸﻝ ﻭﺍﻵﺧِﺮُ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻓﻜﻴﻒ ﻭﻗﻊ ﺍﻟﻘﻮﻝ ﻣﻨﻬﻢ ﻋَﻠﹶﻰ ﻧﺼﻴﺐ ﻫﺬﻩ ﺍﳊﺎﺳﱠِﺔ ﻭﺣﺪﻫﺎ‬

‫ﻭﳓﻦ ﱂ ﻧﺮ ﻣﻦ ﺍﻟﹺﺒﻠﱠﺔ ﺃﻭ ﻣﻦ ﺍﻟُﻴﺒْﺲ ﻧﻔﻌﹰﺎ ﻭﻻ ﺿﺮّﹰﺍ ﺗﻨﻔﺮﺩ ﺑﻪ ﺩﻭ ﹶﻥ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ‪.‬‬

‫ﻗﺎﻝ ‪ :‬ﻭﺍﳍﻮﺍﺀ ﳜﺘﻠﻒ ﻋﻠﻰ ﹶﻗ ْﺪ ﹺﺭ ﺍﻟﻌﻮﺍﻣﻞ ﻓﻴﻪ ﻣﻦ ﲢﺖ ﻭﻣﻦ ﻓﻮﻕ ﻭﻣﻦ ﺍﻷﺟﺮﺍﻡ ﺍﳌﺸﺘﻤﻠﺔ ﻋﻠﻴﻪ ﻭﺍﳌﺨﺎﻟﻄﺔ ﻟﻪ ﻭﻫﻮ‬
‫ﺟﺴﻢ ﺭﻗﻴﻖ ﻭﻫﻮ ﰲ ﺫﻟﻚ ﳏﺼﻮﺭٌ ﻭﻫﻮ ﺧَ ﻮّﺍﺭٌ ﺳﺮﻳ َﻊ ﺍﻟﻘﹶﺒﻮﻝ ﻭﻫﻮ ﻣﻊ ﺭﻗﹼﺘﻪ ﻳﻘﺒﻞ ﺫﻟﻚ ﺍﳊﺼﺮ ﻣﺜﻞ ﻋﻤﻞ ﺍﻟﺮﻳﺢ‬
‫ﻭﺍﻟﺰﱢﻕﱢ ﻓﺈﻬﻧﺎ ﺗﺪﻓﻌﻪ ﻣﻦ ﺟﻮﺍﻧﺒﻪ ﻭﺫﻟﻚ ﻟﻌﻠﺔ ﺍﳊﺼﺮ ﻭﻟ ﹶﻘﻄﹾﻌﻪ ﻋﻦ ﺷﻜﻠ ِﻪ ‪.‬‬
‫ﻭﺍﳍﻮﺍﺀ ﻟﻴﺲ ﺑﺎﳉﺴﻢ ﺍﻟﺼﻌﺎﺩ ﻭﺍﳉﺴ ﹺﻢ ﺍﻟﻨﱠﺰﱠﺍﻝ ﻭﻟﻜﻨﻪ ﺟﺴﻢ ﺑﻪ ﺗﻌﺮﻑ ﺍﳌﻨﺎﺯﻝ ﻭﺍﳌﺼﺎﻋﺪ ‪.‬‬
‫ﻭﺍﻷﻣﻮﺭ ﺛﻼﺛﺔ ‪ :‬ﺷﻲﺀ ﻳﺼﻌ ُﺪ ﰲ ﺍﳍﻮﺍﺀ ﻭﺷﻲﺀ ﻳﻨﺰﹺﻝ ﰲ ﺍﳍﻮﺍﺀ ﻭﺷﻲﺀ ﻣﻊ ﺍﳍﻮﺍﺀ ﻓﻜﻤﺎ ﺃﻥ ﺍﻟﺼﺎﻋﺪ ﻓﻴﻪ ﻭﺍﳌﻨﺤﺪ َﺭ‬
‫ﻻ ﻳﻜﻮﻧﺎﻥ ﺇﻻ ﳐﺎﻟﻔﲔ ﻓﺎﻟﻮﺍﻗﹸﻊ ﻣﻌﻪ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻣﻮﺍﻓﻘﹰﺎ ‪.‬‬
‫ﻭﻟﻮ ﺃﻥﱠ ﺇﻧﺴﺎﻧﹰﺎ ﺃﺭﺳﻞ ﻣﻦ ﻳﺪﻩ ﻭﻫﻮ ﰲ ﹶﻗﻌْﺮ ﺍﳌﺎﺀ ﹺﺯﻗﹼﹰﺎ ﻣﻨﻔﻮﺧﹰﺎ ﻓﺎﺭﺗﻔﻊ ﺍﻟﺰﱢﻕﱡ ﻟﺪﻓﻊ ﺍﻟﺮﻳﺢ ﺍﻟﱵ ﻓﻴﻪ ﱂ ﻳﻜﻦ ﻟﻘﺎﺋﻞ ﺃﻥ‬
‫ﻳﻘﻮﻝ ‪ :‬ﺫﻟﻚ ﺍﳍﻮﺍ ُﺀ ﺷﺄﻧﻪ ﺍﻟﺼﻌﻮﺩ ﺑﻞ ﺇﳕﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﻮﻝ ‪ :‬ﺫﻟﻚ ﺍﳍﻮﺍﺀ ﻣﻦ ﺷﺄﻧﻪ ﺃﻥ ﻳﺼﲑ ﺇﱃ ﺟﻮﻫﺮﻩ ﻭﻻ ﻳﻘﻴﻢ‬
‫ﰲ ﻏﲑ ﺟﻮﻫﺮﻩ ﺇﻻ ﺃﻥ ﻳﻘﻮﻝ ‪ :‬ﻣﻦ ﺷﺄﻧﻪ ﺃﻥ ﻳﺼﻌﺪ ﰲ ﺍﳌﺎﺀ ﻛﻤﺎ ﺃﻥ‬

‫ﻼ َﺩ ﺍﳌﺎﺀ ﻭﺍﳍﻮﺍ َﺀ ﻳﻄﻠﺐ ﺗﻼﺩ ﺍﳍﻮﺍﺀ ‪.‬‬

‫ﺐ ِﺗ ﹶ‬
‫ﻣﻦ ﺷﺄﻥ ﺍﳌﺎﺀ ﺃﻥ ﻳﻨﺰﻝ ﰲ ﺍﳍﻮﺍﺀ ﻭﻛﻤﺎ ﺃﻥ ﺍﳌﺎﺀ ﻳﻄﻠ ُ‬
‫ﻗﺎﻟﻮﺍ ‪ :‬ﻭﺍﻟﻨﺎﺭ ﺃﺟﻨﺎﺱٌ ﻛﺜﲑﺓ ﳐﺘﻠﻔﺔ ﻭﻛﺬﻟﻚ ﺍﻟﺼﺎﻋﺪ ﻭﻻ ﺑﺪّ ﺇﺫﺍ ﻛﺎﻧﺖ ﳐﺘﻠﻔﺔ ﺃﻥ ﻳﻜﻮﻥ ﺑﻌﻀﻬﺎ ﺃﺳﺮﻉ ﻣﻦ‬
‫ﺑﻌﺾ ﺃﻭ ﻳﻜﻮﻥ ﺑﻌﻀﻬﺎ ﺇﺫﺍ ﺧﺮﺝ ﻣﻦ ﻋﺎﱂ ﺍﳍﻮﺍﺀ ﻭﺻﺎﺭ ﺇﱃ ﻬﻧﺎﻳﺔ ﺇﱃ ﺣﻴﺚ ﻻ ﻣﻨﻔﺬ ﺃﻻﹼ ﻳﺰﺍﻝ ﻓﻮﻕ ﺍﻵﺧﺮ ﺍﻟﺬﻱ‬
‫ﺻﻌﺪ ﻣﻌﻪ ﻭﺇﻥ ﻭﺟﺪ ﻣﺬﻫﺒﹰﺎ ﱂ ﻳﻘﻢ ﻋﻠﻴﻪ ‪.‬‬
‫ﻭﻳﺪ ﱡﻝ ﻋﻠﻰ ﺫﻟﻚ ﺃﻧﺎ ﳒﺪ ﺍﻟﻀﻴﺎﺀ ﺻﻌﱠﺎﺩﹰﺍ ﻭﺍﻟﺼﻮﺕ ﺻﻌّﺎﺩﹰﺍ ﻭﳒﺪ ﺍﻟﻈﻼﻡ ﺭﺍﺑﺪﹰﺍ ﻭﻛﺬﻟﻚ ﺍﻟﱪ َﺩ ﻭﺍﻟﺮﱡﻃﻮﺑﺔ ﻓﺈﺫﺍ ﺻﺢ‬
‫ﺃﻥ ﻫﺬﻩ ﺍﻷﺟﻨﺎﺱ ﳐﺘﻠﻔﺔ ﻓﺈﺫﺍ ﺃﺧﺬﺕ ﰲ ﺟﻬﺔ ﻋﻠﻤﻨﺎ ﺃﻥ ﺍﳉﻬﺔ ﻻ ﲣﺎﻟﻒ ﺑﲔ ﺍﻷﺟﻨﺎﺱ ﻭﻻ ﺗﻮﺍﻓﻖ ﻭﺃﻥ ﺍﻟﺬﻱ‬
‫ﻑ ﺍﻷﻋﻤﺎﻝ ‪.‬‬ ‫ﻳﻮﺍﻓﻖ ﺑﻴﻨﻬﻤﺎ ﻭﳜﺎﻟﻒ ﺍﺧﺘﻼ ُ‬
‫ﻭﻻ ﻳﻜﻮﻥ ﺍﻟﻘﻄﻌﺎ ِﻥ ﻣﺘﻔﻘﲔ ﺇﻻ ﺑﺄﻥ ﻳﻜﻮﻥ ﺳﺮﻭﺭﳘﺎ ﺳﻮﺍﺀ ﻭﺇﺫﺍ ﺻﺎﺭﺍ ﺇﱃ ﺍﻟﻐﺎﻳﺔ ﺻﺎﺭ ﺍﺗﺼﺎﻝ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‬
‫ﺑﺼﺎﺣﺒﻪ ﻛﺎﺗﺼﺎﻝ ﺑﻌﻀِﻪ ﺑﺒﻌﺾ ﰒ ﻻ ﻳﻮﺟﺪ ﺃﺑﺪﹰﺍ ﺇﻻ ﺇﻣّﺎ ﺃﻋْﻠﹶﻰ ﻭﺇﻣﺎ ﺃﺳﻔﻞ ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ‪ :‬ﻓﻴﺴﺘﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻀﻴﺎﺀ ﺃﺧﻒﱡ ﻣﻦ ﺍﳊﺮ ﺑﺰﻭﺍﻟﻪ ﻭﻗﺪ ﻳﺬﻫﺐ ﺿﻮﺀ ﺍﻷﺗّﻮﻥ (‬
‫ﻭﺗﺒﻘﻰ ﺳﺨﻮﻧﺘﻪ ‪.‬‬

‫ﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ‪ :‬ﻷﻣﺮ ﻣﺎ ﺣُﺼﺮ ﺍﳍﻮﺍﺀ ﰲ ﺟﻮﻑ ﻫﺬﺍ ﺍﻟ ﹶﻔﻠﹶﻚ ﻭﻻ ﺑﺪ ﻟﻜﻞ ﳏﺼﻮﺭ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺗﻘﻠﺒﻪ ﻭﺿﻐﻄﻪ‬
‫ﻋﻠﻰ ﻗﺪﺭ ﺷﺪﺓ ﺍﳊﺼﺎﺭ ﻭﻛﺬﻟﻚ ﺍﳌﺎﺀ ﺇﺫﺍ ﺍﺧﺘﻨﻖ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﺍﻟﺮﻳﺢ ﻫﻮﺍﺀ ﻧﺰﻝ ﻻ ﻏﲑ ﻓ ِﻠ َﻢ ﻗﻀَﻮﺍ ﻋﻠﻰ ﻃﺒﻊ ﺍﳍﻮﺍﺀ ﰲ ﺟﻮﻫﺮﻳﺘﻪ ﺑﺎﻟﻠﺪﻭﻧﺔ ﻭﺍﳍﻮﺍﺀ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺑﻘﺮﺏ‬
 ‫ﺍﻟﺸﻤﺲ ﻭﺍﳍﻮﺍﺀ ﺍﻟﺬﻱ ﺑﻴﻨﻬﻤﺎ ﻋﻠﻰ ﺧﻼﻑ ﺫﻟﻚ ﻭﻟﻮﻻ ﺃﻥ ﹸﻗ ﻮَﻯ ﺍﻟﱪﺩ ﻏﺮﻳﺰﻳ ﹲﺔ ﻓﻴﻪ ﳌﺎ ﻛﺎﻥ ﻣﺮ ﻭﱢﺣﹰﺎ ﻋﻦ ﺍﻟﻨﻔﻮﺱ‬
‫ﺖ ﺑﻪ‬
‫ﺖ ﺇﻟﻴﻪ ﻭﺍﺳﺘﻐﺎﺛ ْ‬ ‫ﺞ ﺍﳌﺆﺫﻱ ﺣﱴ ﻓﺰﻋ ْ‬ ‫ﻭﻣﻨﻔﱢﺴﹰﺎ ﻋﻦ ﲨﻴﻊ ﺍﳊﻴﻮﺍﻥ ﺇﺫﺍ ﺍﺧﺘﻨﻖ ﰲ ﺃﺟﻮﺍﻓﻬﺎ ﺍﻟﺒﺨﺎ ُﺭ ﻭﺍﻟﻮﻫ ُ‬
‫ﺴَﺘ ِﻜﻨﱠﺔ ‪.‬‬
‫ﺝ ﻣﻦ ﺍﻟﺒﺨﺎﺭ ﺍﻟﻐﻠﻴﻆ ﻭﺍﳊﺮﺍﺭﺓ ﺍﳌ ْ‬ ‫ﻭﺻﺎﺭﺕ ﲡﺘﻠﺐ ﻣﻦ َﺭ ﻭْﺣﻪ ﻭﺑﺮ ِﺩ ﻧﺴﻴﻤﻪ ﰲ ﻭﺯﻥ ﻣﺎ َﺧ َﺮ َ‬
‫ﻗﺎﻝ ‪ :‬ﻭﻗﺪ ﻋﻠﻤﻮﺍ ﻣﺎ ﰲ ﺍﻟُﻴﺒْﺲ ﻣﻦ ﺍﳋﺼﻮﻣﺔ ﻭﺍﻻﺧﺘﻼﻑ ﻭﻗﺪ ﺯﻋﻢ ﻗﻮﻡٌ ﺃﹶﻥ ﺍﻟُﻴﺒْﺲ ﺇﳕﺎ ﻫﻮ ﻋﺪﻡ ﺍﻟﺒﻠﱠﺔ ﻗﺎﻟﻮﺍ ‪:‬‬
‫ﻭﻋﻠﻰ ﻗﺪﺭ ﺍﻟﺒﻠﺔ ﻗﺪ ﺗﺘﺤﻮﻝ ﻋﻠﻴﻪ ﺍﻷﲰﺎﺀ ﺣﱴ ﻗﺎﻝ ﺧﺼﻮﻣﻬﻢ ‪ :‬ﻓﻘﻮﻟﻮﺍ ﺃﻳﻀﹰﺎ ﺇﳕﺎ ﳒ ُﺪ ﺍﳉﺴﻢ ﺑﺎﺭﺩﹰﺍ ﻋﻠﻰ ﻗﺪﺭ ﻗﻠﺔ‬
‫ﳊﺮﱢ ﻓﻴﻪ ‪.‬‬
‫ﺍﹶ‬

‫ﻭﻛﺬﻟﻚ ﻗﺎﻟﻮﺍ ﰲ ﺍﻟﻜﻼﻡ ‪ :‬ﺇﻥ ﺍﳍﻮﺍﺀ ﺇﳕﺎ ﻳﻘﻊ ﻋﻨﺪﻧﺎ ﺃﻧﻪ ﻣُﻈﻠﻢ ﻟ ِﻔﻘﹾﺪﺍﻥ ﺍﻟﻀﻴﺎﺀ ﻭﻷﻥ ﺍﻟﻀﻴﺎﺀ ﻗﺮﺹٌ ﻗﺎﺋﻢ ﻭﺷﻌﺎﻉ‬
‫ﺳﺎﻃ ٌﻊ ﻓﺎﺻﻞ ﻭﻟﻴﺲ ﻟﻠﻈﻼﻡ ﻗﺮﺹ ﻭﻟﻮ ﻛﺎﻥ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺷﻲﺀ ﻳﻘﺎﻝ ﻟﻪ ﻇﻼﻡٌ ﳌﺎ ﻗﺎﻡ ﺇﻻ ﰲ ﻗﺮﺹ ﻓﻜﻴﻒ ﺗﻜﻮﻥ‬
‫ﺻ ﹰﺔ ﻭﺍﻷﺭﺽ ﻏﱪﺍﺀ ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺷﻌﺎﻉ ﺍﻟﺸﻲﺀ ﺃﺳﺒ ﹶﻎ ﻣﻨﻪ ‪.‬‬ ‫ﺍﻷﺭﺽ ﻗﹸ ْﺮ َ‬
‫ﻗﺎﻝ ‪ :‬ﻭﺍﻷﻭﻝ ﻻ ﻳﺸﺒﹺﻪ ﺍﻟﻘﻮﻝ ﰲ ﺍﻟُﻴﺒْﺲ ﻭﺍﻟﺒﻠﺔ ﻭﺍﻟﻘﻮ ﹶﻝ ﰲ ﺍﳊﺮ ﻭﺍﻟﱪﺩ ﻭﺍﻟﻘﻮﻝ ﰲ ﺍﻟُﻴﺒْﺲ ﻭﺍﻟﺮﻃﻮﺑﺔ ﻭﺍﻟﻘﻮﻝ ﰲ‬
‫ﺍﳋﺸﻮﻧﺔ ﻭﺍﻟﻠﲔ ﻷﻥ ﺍﻟﺘﺮﺍﺏ ﻟﻮ ﻛﺎﻥ ﻛﻠﻪ ﻳﺎﺑﺴﹰﺎ ﻭﻛﺎﻥ ﺍﻟﻴﺒﺲ ﰲ ﲨﻴﻊ ﺃﺟﺰﺍﺋﻪ ﺷﺎﺋﻌﹰﺎ ﱂ ﻳﻜﻦ ﺑﻌﻀﻪ ﺃﺣﻖ‬
‫ﺑﺎﻟﺘﻘﻄﻴﻊ ﻭﺍﻟﺘﱪﺩ ﻭﺍﻟﺘﻬﺎﻓﺖ ﻣﻦ ﺍﳉﺰﺀ ﺍﻟﺬﻱ ﳒﺪﻩ ﻣﺘﻤﺴﻜﹰﺎ ‪.‬‬
‫ﻗﺎﻝ ﺧﺼﻤﻪ ‪ :‬ﻭﻟﻮ ﻛﹶﺎﻥ ﺃﻳﻀﹰﺎ ﺍﻟﺘﻬﺎﻓﺖ ﺍﻟﺬﻱ ﳒﺪﻩ ﻓﻴﻪ ﺇﳕﺎ ﻫﻮ ﻟﻌﺪ ِﹺﻡ ﺍﻟﺒﻠﺔ ﻭﻛﻠﻪ ﻗﺪ ﻋﺪﻡ ﺍﻟﹺﺒﻠﱠﺔ ﻟﻜﺎﻥ ﻳﻨﺒﻐﻲ ﻟﻠﻜﻞ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﻣﺘﻬﺎﻓﺘﹰﺎ ﻭﻻ ﳒﺪ ﻣﻨﻪ ﺟﺰﺃﻳﻦ ﻣﺘﻼﺯﻗﲔ ‪.‬‬
‫ﻓﺈﻥ ﺯﻋﻤﺘﻢ ﺃﻧﻪ ﺇﳕﺎ ﺍﺧﺘﻠﻒ ﰲ ﺍﻟﺘﻬﺎﻓﺖ ﻋﻠﻰ ﻗﺪﺭ ﺍﺧﺘﻼﻑ ﺍﻟُﻴﺒْﺲ ﻓﻴﻨﺒﻐﻲ ﻟﻜﻢ ﺃﻥ ﲡﻌﻠﻮﺍ ﺍﻟُﻴﺒْﺲ ﻃﺒﻘﺎﺕ ﻛﻤﺎ‬
‫ﻳُﺠﻌﻞ ﺫﻟﻚ ﻟﻠﺨُﻀﺮﺓ ﻭﺍﻟﺼﱡﻔﺮﺓ ‪.‬‬
‫ﻭﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ‪ :‬ﺃﺭﺃﻳﺖ ﻟﻮ ﺍﺷﺘﻤﻞ ﺍﻟﻴُﺒﺲ ﺍﻟﺬﻱ ﻫﻮ ﻏﺎﻳﺔ ﺍﻟﺘﱡﺮﺍﺏ ﻛﻠﻪ ﻛﻤﺎ ﻋﺮﺽ ﻟﻨﺼﻔﻪ ﺃﻣﺎ ﻛﺎﻥ ﻭﺃﺑﻮ ﺇﺳﺤﺎﻕ‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻋﺘﺮﺽ ﻋﻠﻰ ﻫﺆﻻﺀ ﰲ ﺑﺎﺏ ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﻴﺒﺲ ﻓﺈﻥﹼ ﺍﳌﺴﺄﻟﺔ ﻋﻠﻴﻪ ﰲ ﺫﻟﻚ ﺃﺷﺪ ‪( .‬‬

‫ﻭﻛﺎﻥ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﻳﻘﻮﻝ ‪ :‬ﻣﻦ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﻀﻴﺎﺀ ﺃﺧﻒﱡ ﻣﻦ ﺍﳊﺮﱢ ﺃﻥﱠ ﺍﻟﻨﺎ ﹺﺭ ﺗﻜﻮﻥ ﻣﻨﻬﺎ ﻋﻠﻰ ﻗﺎﺏ ﻏﻠﻮﺓ‬
‫ﻓﻴﺄﺗﻴﻚ ﺿﻮﺅﻫﺎ ﻭﻻ ﻳﺄﺗﻴﻚ ﺣﺮﻫﺎ ﻭﻟﻮ ﺃﻥ ﴰﻌﺔ ﰲ ﺑﻴﺖ ﻏﲑ ﺫﻱ ﺳﻘﻒ ﻻﺭﺗﻔﻊ ﺍﻟﻀﻮﺀ ﰲ ﺍﳍﻮﺍﺀ ﺣﱴ ﻻ ﲡﺪ ﻣﻨﻪ‬
‫ﻋَﻠﹶﻰ ﺍﻷﺭﺽ ﺇﻻ ﺍﻟﺸﻲﺀ ﺍﻟﻀﻌﻴﻒ ﻭﻛﺎﻥ ﺍﳊﺮﱡ ﻋَﻠﹶﻰ ﺷﺒﻴٍﻪ ﲝﺎﻟﻪ ﺍﻷﻭﻝ ‪.‬‬
‫ﺭﺩ ﺍﻟﻨﻈﺎﻡ ﻋﻠﻰ ﺍﻟﺪﻳﺼﺎﻧﻴﺔ ﻭﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ‪ :‬ﺯﻋﻤﺖ ﺍﻟﺪﻳﺼﺎﻧﻴﺔ ﺃﻥ ﺃﺻ ﹶﻞ ﺍﻟﻌﺎﹶﻟ ﹺﻢ ﺇﳕﺎ ﻫﻮ ﻣﻦ ﺿﻴﺎ ٍﺀ ﻭﻇﻼﻡ ﻭﺃﻥ‬
‫ﺍﳊﺮﱠ ﻭﺍﻟﱪ َﺩ ﻭﺍﻟﻠﻮﻥ ﻭﺍﻟﻄﻌ َﻢ ﻭﺍﻟﺼﻮﺕ ﻭﺍﻟﺮﺍﺋﺤﺔ ﺇﳕﺎ ﻫﻲ ﻧﺘﺎﺋﺞ ﻋَﻠﹶﻰ ﻗﺪﺭ ﺍﻣﺘﺰﺍﺟﻬﻤﺎ ‪.‬‬
‫ﺖ ﺍﻟﺼﱠﹺﺒ َﺮ ﺑﺎﻟﻌﺴﻞ ﺻﺎﺭ ﺟﺴﻤﹰﺎ ُﻣﺮﱠ‬
‫ﻂ ﺑﺎﻟﻠﱭ ﺻﺎﺭ ﺟﺴﻤﹰﺎ ﺃﻏﱪ ﻭﺇﺫﺍ ﺧ ﹶﻠ ﹾﻄ َ‬ ‫ﳊﺒْﺮ ﺇﺫﺍ ﺍﺧﺘﻠ ﹶ‬
‫ﻓﻘﻴﻞ ﳍﻢ ‪ :‬ﻭﺟﺪﻧﺎ ﺍ ِ‬
‫ﺕ ﺍﳌﻨﺎﻇﺮ‬
‫ﺍﻟﻄﻌﻢ َﻋﻠﹶﻰ ﺣﺴﺎﺏ ﻣﺎ ﺯﺩْﻧﺎ ﻭﻛﺬﻟﻚ ﳒ ُﺪ ﲨﻴﻊ ﺍﳌﺮﻛﺒﺎﺕ ﻓﻤﺎ ﻟﻨﺎ ﺇﺫﺍ ﻣﺰﺟﻨﺎ ﺑﲔ ﺷﻴﺌﲔ ﻣﻦ ﺫﻭﺍ ِ‬
‫ﺧﺮﺟﻨﺎ ﺇﱃ ﺫﻭﺍﺕ ﺍﳌﻼﻣﺲ ﻭﺇﱃ ﺫﻭﺍﺕ ﺍ ﹶﳌﺬﹶﺍﻗﺔ ﻭﺍﳌﺸﱠﻤﺔ‬
 ‫ﺐ ﺣﺎﺳ ٍﺔ‬
‫ﻭﻫﺬﺍ ﻧﻔﺴُﻪ ﺩﺍﺧﻞﹲ ﻋَﻠﹶﻰ ﻣﻦ ﺯﻋﻢ ﺃﻥ ﺍﻷﺷﻴﺎﺀ ﻛﻠﻬﺎ ﺗﻮﻟﺪﺕ ﻣﻦ ﺗﻠﻚ ﺍﻷﺷﻴﺎﺀ ﺍﻷﺭﺑﻌﺔ ﺍﻟﱵ ﻫﻲ ﻧﺼﻴ ُ‬
‫ﻭﺍﺣﺪﺓ ‪.‬‬
‫ﺝ‬
‫ﺏ ﻣﻦ ﺍﳌﺰﺍ ﹺ‬‫ﺖ ﺑﻀﺮ ﹴ‬
‫ﺙ ﳍﺎ ﺟﻨﺲٌ ﺇﺫﺍ ﺍﻣﺘﺰﺟ ْ‬
‫ﻧﻘﺪ ﺍﻟﻨﻈﺎﻡ ﻟﺒﻌﺾ ﻣﺬﺍﻫﺐ ﺍﻟﻔﻼﺳﻔﺔ ﻭﺇﻥ ﺯﻋﻤﻮﺍ ﺃﻥ ﺍﻷﺷﻴﺎﺀ ﳛﺪ ﹸ‬
‫ﺤﺪِﺙ ﳍﺎ ﺟﻨﺴﹰﺎ ﻭﻛ ﱡﻞ ﻭﺍﺣﺪ ﻣﻨﻪ ﺇﺫﺍ ﺍﻧﻔﺮﺩ ﱂ ﻳﻜﻦ ﺫﺍ ﺟﻨﺲ ﻭﻛﺎﻥ ﻣ ﹾﻔﺴِﺪﹰﺍ ﻟﻠﺠﺴﻢ ﻭﺇﻥ‬ ‫ﺝ ُﻳ ْ‬
‫ﻓﻜﻴﻒ ﺻﺎﺭ ﺍﳌﺰﺍ ُ‬
‫ﻓﺼَﻞ ﻋﻨﻬﺎ ﺃﻓﺴ َﺪ ﺟﻨﺴﻬﺎ ﻭﻫﻞ ﺣﻜ ُﻢ ﻗﻠﻴ ﹺﻞ ﺫﻟﻚ ﺇﻻ ﻛﺤﻜﻢ ﻛﺜﲑِﻩ ﻭﱂ ﻻ ﳚﻮﺯ ﺃﻥ ﻳُﺠﻤ َﻊ ﺑﲔ ﺿﻴﺎ ٍﺀ ﻭﺿﻴﺎ ٍﺀ‬
‫ﺙ ﳍﻤﺎ ﻣﻨﻊ ﺍﻹﺩﺭﺍﻙ ‪.‬‬ ‫ﻓﻴﺤﺪُ ﹶ‬
‫ﻓﺈﻥ ﺍﻋﺘﻞﱠ ﺍﻟﻘﻮ ُﻡ ﺑﺎﻟﺰﺍﺝ ﻭﺍﻟﻌﻔﹾﺺ ﻭﺍﳌﺎﺀ ﻭﻗﺎﻟﻮﺍ ‪ :‬ﻗﺪ ﳒ ُﺪ ﻛﻞﱠ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ﻟﻴﺲ ﺑﺄﺳﻮ َﺩ ﻭﺇﺫﺍ ﺍﺧﺘﻠﻄﺖ‬
‫ﺻﺎﺭﺕ ﺟﺴﻤﹰﺎ ﻭﺍﺣﺪﹰﺍ ﺃﺷﺪﱠ ﺳﻮﺍﺩﹰﺍ ﻣﻦ ﺍﻟﻠﻴﻞ ﻭﻣﻦ ﺍﻟﺴﱠﺒَﺞ ﻭﻣﻦ ﺍﻟﻐﺮﺍﺏ ﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ‪:‬‬

‫ﺑﻴﲏ ﻭﺑﻴﻨﻜﻢ ﰲ ﺫﻟﻚ ﹶﻓﺮْﻕ ﺃﻧﺎ ﺃﺯﻋ ُﻢ ﺃﻥ ﺍﻟﺴﻮﺍﺩ ﻗﺪ ﻳﻜﻮﻥ ﻛﺎﻣﻨﹰﺎ ﻭﻳﻜﻮﻥ ﳑﻨﻮﻉ ﺍﳌﻨﻈﺮﺓ ﻓﺈﺫﺍ ﺯﺍﻝ ﻣﺎﻧﻌﻪُ ﻇﻬﺮ ﻛﻤﺎ‬
‫ﺠ ﹺﺮ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﻜﺎﻣﻨﺔ ﻓﺈﻥ ﻗﻠﺘﻢ ﺑﺬﻟﻚ ﻓﻘﺪ ﺗﺮﻛﺘﻢ ﻗﻮﻟﹶﻜﻢ ﻭﺇﻥ ﺃﺑﻴﺘﻢ ﻓﻼ ﺑﺪﱠ ﻣﻦ‬ ‫ﺃﻗﻮ ﹸﻝ ﰲ ﺍﻟﻨﺎﺭ ﻭﺍﳊ َ‬
‫ﺍﻟﻘﻮﻝ ﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ‪ :‬ﻭﻗﺪ ﺧﻠﻂ ﺃﻳﻀﹰﺎ ﻛﺜﲑٌ ﻣﻨﻬﻢ ﻓﺰﻋﻤﻮﺍ ﺃﻥ ﻃﺒﺎﻉ ﺍﻟﺸﻴﺦ ﺍﻟﺒﻠﻐَﻢ ‪.‬‬
‫ﺾ ﳌﺎ ﺍﺯﺩﺍﺩ ﻋَﻈﻤﻪ ﳓﻮ ﹰﻻ ﻭﻟﻮﻧ ُﻪ ﺳﻮﺍﺩﹰﺍ ﻭﺟﻠﺪ ُﻩ ﺗﻘﺒﱡﻀﹰﺎ ‪.‬‬
‫ﻭﻟﻮ ﻛﺎﻥ ﻃﺒﺎ ُﻋ ُﻪ ﺍﻟﺒﻠﻐَﻢ ﻭﺍﻟﺒﻠﻐﻢ ﻟﻴّﻦٌ ﺭَﻃﹾﺐٌ ﺃﺑﻴ ُ‬
‫ﳉ ﹾﻠ َﺪ ِﻣ ْﻦ َﻋﻞﹸ ( ﻭﻛﺜﺮﺕ‬
‫ﺖ ﻣِﻨﱢﻲ ﺑﻪ ﺍ ِ‬
‫ﻉ ﻋَﻠ ْ‬
‫ﺻﻨَﺎ ﹴ‬
‫ﻱ ﺣَﺎ ﹺﺭِﺛﻴّ ٍﺔ ** َ‬
‫ﺤﻄﱠﹰﺎ ﰲ َﻳ َﺪ ْ‬
‫ﻭﻗﺎﻝ ﺍﻟﻨﱠ ِﻤﺮُ ﺑ ُﻦ َﺗ ﻮْﻟﺐ ‪ ) ( :‬ﹶﻛﹶﺄﻥﱠ ِﻣ َ‬
‫ﺏ ﻗﺎﻝ ‪ :‬ﻭﻟﻜﻨﻬﻢ ﳌﺎ ﺭﹶﺃ ﻭْﺍ َﺑ َﺪَﻧﻪُ َﻳَﺘ َﻐﻀّﻦُ ﻭﻳﻈﻬ ُﺮ ﻣﻦ ﺫﻟﻚ ﺍﻟﺘﻐﻀﱡ ﹺﻦ‬ ‫ﻓﻮﺍﺿﻞ ﺍﻹﻫﺎ ﹺ‬

‫ﻁ ﺍﻟﺴﺎﺋﻞ ﻣﻦ ﺍﻷﻧﻒ ﻭﺍﻟﺮﱠﻣَﺺ ﻭﺍﻟﺪﻣﻊ ﻣﻦ ﺍﻟﻌﲔ ﻇﻨﻮﺍ ﺃﻥ ﺫﻟﻚ ﻟﻜﺜﺮﺓ‬ ‫ﺭﻃﻮﺑﺎﺕ ﺑﺪﻧﻴﺔ ﻛﺎﻟﺒﻠﻐﻢ ﻣﻦ ﺍﻟﻔﻢ ﻭﺍﳌﺨﺎ ِ‬
‫ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺃﺟﺰﺍﺀ ﺍﻟﺮﻃﻮﺑﺎﺕ ﻭﺃﺭﺍﺩﻭﺍ ﺃﻥ ﻳﻘﺴﱢﻤﻮﺍ ﺍﻟﺼﱢﺒﺎ ﻭﺍﻟﺸﺒﺎﺏ ﻭﺍﻟﻜﻬﻮﻟﺔ ﻭﺍﻟﺸﻴﻮﺧﺔ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﻗﺴﺎﻡ ﻛﻤﺎ‬
‫ﺏ‪.‬‬‫ﻬﺗﻴﺄ ﳍﻢ ﺫﻟﻚ ﰲ ﻏﲑ ﺑﺎ ﹴ‬
‫ﺼ ﹺﺮ ِﻩ ﻗﹸﻮﻯ ﺍﻟَﺒ َﺪ ِﻥ ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﺬﻱ ﺫﻛﺮﻭﺍ ﻟﻜﺎﻥ ﺩﻣ ُﻊ‬
‫ﺕ ﻓﺈﳕﺎ ﻫﻲ ﻟﻨﻔﹾﻲ ﺍﻟُﻴﺒْﺲ ﳍﺎ ﻭﻟ َﻌ ْ‬
‫ﻭﺇﺫﺍ ﻇﻬﺮﺕ ﺗﻠﻚ ﺍﻟﺮﻃﻮﺑﺎ ُ‬
‫ﺍﻟﺼﱢﺒﺎ ﺃﻛﺜ َﺮ ﻭﳐﺎﻃﻪ ﺃﻏﺰ َﺭ ﻭﺭﻃﻮﺑﺎﺗﻪ ﺃﻇﻬﺮ ﻭﰲ ﺍﻟﺒﻘﻮﻝ ﻭﺍﻟﺮﻳﺎﺣﲔ ﻭﺍﻷﻏﺼﺎﻥ ﻭﺍﻷﺷﺠﺎﺭ ﺫﻟﻚ ﺇﺫ ﻛﺎﻧﺖ ﰲ‬
‫ﲔ ﻭﺍﻷﻳﺎﻡ ﺃ ْﻳﺒَﺲ ‪.‬‬
‫ﺐ ﻭﻋَﻠﹶﻰ ﻣﺮﻭﺭ ﺍﻟﺴﻨ َ‬
‫ﺍﳊﺪﺍﺛﺔ ﺃﺭﻃ َ‬
‫ﻗﺎﻝ ﺍﻟﺮﱠﺍﺟﺰ ‪ ) :‬ﺍﲰﻊ ﺃﻧﺒﺌﻚ ﺑﺂﻳﺎﺕ ﺍﻟﻜﱪ ** ﻧﻮﻡ ﺍﻟﻌﺸﻲ ﻭﺳﻌﺎﻝ ﺑﺎﻟﺴﺤﺮ ( ) ﻭﻗﻠﺔ ﺍﻟﻨﻮﻡ ﺇﺫﺍ ﺍﻟﻠﻴﻞ ﺍﻋﺘﻜﺮ **‬
‫ﻭﻗﻠﺔ ﺍﻟﻄﻌﻢ ﺇﺫﺍ ﺍﻟﺰﺍﺩ ﺣﻀﺮ (‬

‫) ﻭﺳﺮﻋﺔ ﺍﻟﻄﺮﻑ ﻭﺿﻌﻒ ﰲ ﺍﻟﻨﻈﺮ ** ﻭﺗﺮﻛﻲ ﺍﳊﺴﻨﺎﺀ ﰲ ﻗﺒﻞ ﺍﻟﻄﻬﺮ ( ) ﻭﺣﺬﺭ ﺃﺯﺩﺍﺩﻩ ﺇﱃ ﺣﺬﺭ ** ﻭﺍﻟﻨﺎﺱ‬
‫ﻳﺒﻠﻮﻥ ﻛﻤﺎ ﻳﺒﻠﻰ ﺍﻟﺸﺠﺮ ( ﻭﻛﺎﻥ ﻳﺘﻌﺠﱠﺐ ﻣﻦ ﺍﻟﻘﻮﻝ ﺑﺎﳍﻴﻮﻟﹶﻰ ‪.‬‬
‫ﺸﻜﱡﻮ ﹶﻥ ﻓﻴﻪ ﺃﻥ ﺍﳊﺮ‬
‫ﻭﻛﺎﻥ ﻳﻘﻮﻝ ‪ :‬ﻗﺪ ﻋﺮﻓﻨﺎ ﻣﻘﺪﺍ َﺭ ﺭﺯﺍﻧﺔ ﺍﻟﹺﺒﻠﱠﺔ ﻭﺳﻨﻌﻄﻴﻜﻢ ﺃﻥ ﻟﻠﱪﺩ ﻭﺯﻧﹰﺎ ﺃﻟﻴﺲ ﺍﻟﺬﻱ ﻻ ﺗ ُ‬
‫ﺧﻔﻴﻒ ﻭﻻ ﻭﺯﻥ ﻟﻪ ﻭﺃﻧﻪ ﺇﺫﺍ ﺩﺧﻞ ﰲ ﺟﹺﺮ ﹴﻡ ﻟﻪ ﻭﺯﻥﹲ ﺻﺎﺭ ﺃﺧﻒّ ﻭﺇﹺﻧﻜﻢ ﻻ ﺗﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﺗﺜﺒﺘﻮﺍ ﻟﻠﻴﺒﺲ ﻣﻦ‬
‫ﺍﻟﻮﺯﻥ ﻣﺜﻞ ﻣﺎ ﺗﺜﺒﺘﻮﻥ ﻟﻠﹺﺒﻠﱠﺔ ﻭﻋﻠﻰ ﺃﻥﱠ ﻛﺜﲑﹰﺍ ﻣﻨﻜﻢ ﻳﺰﻋﻢ ﺃﻥ ﺍﻟﱪﺩ ﺍ ﹾﺠﻤﻟ ِﻤ َﺪ ﻟﻠﻤﺎﺀ ﻫﻮ ﺃﻳﺒﺲ ‪.‬‬
‫ﻭﺯﻋﻢ ﺑﻌﻀﻬﻢ ﺃﻥ ﺍﻟﱪﺩ ﻛﺜﲑﹰﺍ ﻣﺎ ﻳﺼﺎﺣﺐ ﺍﻟﻴﺒﺲ ﻭﺃﻥ ﺍﻟﻴﺒﺲ ﻭﺣﺪﻩ ﻟﻮ ﺣﻞﱠ ﺑﺎﳌﺎﺀ ﱂ ﻳُﺠ ِﻤ ْﺪ ﻭﺃﻥ ﺍﻟﱪﺩ ﻭﺣﺪﻩ ﻟﻮ‬
 ‫ﺠ ُﻤ ْﺪ ﻭﺃﻥ ﺍﳌﺎﺀ ﺃﻳﻀﹰﺎ ﳚﻤﺪ ﻻﺟﺘﻤﺎﻋﻬﻤﺎ ﻋﻠﻴﻪ ﻭﰲ ﻫﺬﺍ ﺍﻟﻘﻮ ﹸﻝ ﺃﻥ ﺷﻴﺌﲔ ﳎﺘﻤﻌﲔ ﻗﺪ ﺍﺟﺘﻤﻌﺎ ﻋﻠﻰ‬
‫ﺣﻞﱠ ﺑﺎﳌﺎﺀ ﱂ َﻳ ْ‬
‫ﺍﻹﲨﺎﺩ ﻓﻤﺎ ﺗﻨﻜﺮﻭﻥ ﺃﻥ ﳚﺘﻤﻊ ﺷﻴﺌﺎﻥ َﻋﻠﹶﻰ ﺍﻹﺫﺍﺑﺔ ‪.‬‬

‫ﻭﺇﻥ ﺟﺎﺯ ﻟﻠﻴﺒﺲ ﺃﻥ ُﻳﺠﻤﺪ ﺟﺎﺯ ﻟﻠﹺﺒﻠﱠﺔ ﺃﻥ ﺗُﺬِﻳﺐ ‪.‬‬

‫ﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ‪ :‬ﻓﺈﻥ ﻛﺎﻥ ﺑﻌﺾ ﻫﺬﻩ ﺍﳉﻮﺍﻫﺮ ﺻﻌّﺎﺩﹰﺍ ﻭﺑﻌﻀﻬﺎ ﻧﺰﱠﺍ ﹰﻻ ﻭﳓﻦ ﳒﺪ ﺍﻟﺬﻫﺐ ﺃﺛﻘ ﹶﻞ ﻣﻦ ﻣﺜﻠﻪ ﻣﻦ ﻫﺬﻩ‬
‫ﺻﻌّﺎﺩﺓ ‪( .‬‬
‫ﺍﻷﺷﻴﺎﺀ ﺍﻟﻨﺰّﺍﻟﺔ ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﺃﺛﻘﻞ ﻣﻨﻬﺎ ﻭﻓﻴﻪ ﺃﺷﻴﺎﺀ َ‬
‫ﻓﺈﻥ ﺯﻋﻤﻮﺍ ﺃﻥ ﺍﳋﻔﺔ ﺇﳕﺎ ﺗﻜﻮ ﹸﻥ ﻣﻦ ﺍﻟﺘﱠﺨَﻠﹾﺨُﻞ ﻭﺍﻟﺴﱡﺨْﻒ ﻭﻛﺜﺮ ِﺓ ﺃﺟﺰﺍﺀ ﺍﳍﻮﺍﺀ ﰲ ﺍﳉﺮﻡ ﻓﻘﺪ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺠ ﹺﺮ ﻛﻤﺎ ﺃﻥ ﻓﻴﻪ ﻫﻮﺍ ًﺀ ﻭﺍﻟﻨﺎﺭ ﺃﻗﻮﻯ ﺭﻓﻊ ﺍﳊﺠَﺮ ﻣﻦ ﺍﳍﻮﺍﺀ ﺍﻟﺬﻱ ﻓﻴﻪ ‪.‬‬
‫ﺍﳍﻮﺍﺀ ﺃﺧﻒﱠ ﻣﻦ ﺍﻟﻨﺎﺭ ﻭﺃﻥ ﺍﻟﻨﺎﺭ ﰲ ﺍﳊ َ‬
‫ﻕ ﲟﻘﺪﺍﺭ ﻣﻦ ﺍﻹﺣﺮﺍﻕ ﻭﻳُﻤﻨﻊ‬‫ﻭﻛﺎﻥ ﻳﻘﻮﻝ ‪ :‬ﻣﻦ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﺎﺭ ﻛﺎﻣﻨﺔﹲ ﰲ ﺍﳊﻄﺐ ﺃﻥ ﺍﳊﻄﺐ ﻳُﺤﺮ ُ‬
‫ﺍﳊﻄﺐ ﺃﻥ ﳜﺮﺝ ﲨﻴﻊ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﻨﲑﺍﻥ ﻓﻴﺠﻌﻞ ﻓﺤﻤﹰﺎ ﻓﻤﱴ ﺃﺣﺒﺒﺖ ﺃﻥ ﺗﺴﺘﺨﺮﹺﺝ ﺍﻟﺒﺎﻗ َﻲ ﻣﻦ ﺍﻟﻨﺎﺭ ﺍﺳﺘﺨﺮﺟﺘﻪ‬
‫ﻓﺘﺮﻯ ﺍﻟﻨﺎﺭ ﻋﻨﺪ ﺫﻟﻚ ﻳﻜﻮﻥ ﳍﺎ ﳍﺐٌ ﺩﻭﻥ ﺍﻟﻀﺮﺍﻡ ﻓﻤﱴ ﺃﺧﺮﺟﺖ ﺗﻠﻚ ﺍﻟﻨﺎﺭ ﺍﻟﺒﺎﻗﻴﺔ ﰒ ﺃﻭﻗﺪْﺕ ﻋﻠﻴﻬﺎ ﺃﻟﻒ ﻋﺎ ﹴﻡ‬
‫ﺴَﺘ ْﻮ ِﻗ ْﺪ ﻭﺗﺄﻭﻳﻞ ‪ :‬ﱂ ﺗﺴﺘﻮﻗﺪ ﺇﳕﺎ ﻫﻮ ﻇﻬﻮﺭ ﺍﻟﻨﺎﺭ ﺍﻟﱵ ﻛﺎﻧﺖ ﻓﻴﻪ ﻓﺈﺫﺍ ﱂ ﻳﻜﻦ ﻓﻴﻪ ﺷﻲﺀٌ ﻓﻜﻴﻒ ﻳﺴﺘﻮﻗﺪ ‪.‬‬
‫ﱂ َﺗ ْ‬
‫ﺐ ﻣﻦ ﻧﺎﺱ ﻛﺎﻧﻮﺍ ﻳﻨﺎﻓﺴﻮﻥ ﰲ ﺍﻟﺮّﺁﺳﺔ ﺇﺫﺍ ﺭﺁﻫﻢ ﳚﻬﻠﻮﻥ ﺟﻬ ﹶﻞ ﺻﻐﺎ ﹺﺭ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻗﺪ ﺍﺭﺗﻔﻌﻮﺍ‬ ‫ﻭﻛﺎﻥ ﻳُﻜﺜِﺮ ﺍﻟﺘﻌﺠﱡ َ‬
‫ﰲ ﺃﻧﻔﺴﻬﻢ ﺇﱃ ﻣﺮﺗﺒ ِﺔ ﻛﺒﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ ‪.‬‬

‫ﺕ ﺍﻟﻌﻮﺩ‬
‫ﻭﺫﻟﻚ ﺃﻥ ﺑﻌﻀﻬﻢ ﻛﺎﻥ ﻳﺄﺧﺬ ﺍﻟﻌﻮﺩ ﻓﻴَﻨﻘِﻴﻪ ﻓﻴﻘﻮﻝ ‪ :‬ﺃﻳﻦ ﺗﻠﻚ ﺍﻟﻨﺎﺭ ﺍﻟﻜﺎﻣﻨﺔ ﻣﺎ ﱄ ﻻ ﺃﺭﺍﻫﺎ ﻭﻗﺪ ﻣﻴّ ْﺰ ُ‬
‫ﻗﺸﺮﹰﺍ ﺑﻌﺪ ﻗﺸﺮ ‪٤ .‬‬

‫ﺍﺳﺘﺨﺮﺍﺝ ﺍﻷﺷﻴﺎﺀ ﺍﻟﻜﺎﻣﻨﺔ‬

‫ﺝ‬
‫ﻓﻜﺎﻥ ﻳﻘﻮﻝ ﰲ ﺍﻷﺷﻴﺎﺀ ﺍﻟﻜﺎﻣﻨﺔ ‪ :‬ﺇﻥ ﻟﻜﻞ ﻧﻮﻉ ﻣﻨﻬﺎ ﻧﻮﻋﹰﺎ ﻣﻦ ﺍﻻﺳﺘﺨﺮﺍﺝ ﻭﺿﺮﺑﹰﺎ ﻣﻦ ﺍﻟﻌﻼﺝ ﻓﺎﻟﻌﻴﺪَﺍ ﹸﻥ ﺗُﺨﺮ ُ‬
‫ﱭ ﻳُﺨﺮَﺝ ﺯﺑﺪُﻩ ﺑﺎﳌﺨْﺾ ﻭﺟُﺒْﻨﻪ ﻳُﺠﻤﻊ ﺑﺈ ْﻧ ﹶﻔﺤﱠ ٍﺔ ﻭﺑﻀﺮﻭﺏ ﻣﻦ ﻋﻼﺟﻪ ‪.‬‬ ‫ﻧﲑﺍﻧُﻬﺎ ﺑﺎﻻﺣﺘﻜﺎﻙ ﻭﺍﻟﻠ ُ‬
‫ﺖ ﻣﻦ ﺍ َﻷ ْﺭ ﹺﺯ ﱂ ﻳﻜﻦ ﳜﺮﺝ ﻟﻪ ﺑﺄﻥ ﻳﻘﻄﻊ ﺍﻟﻌﻮﺩ ﻭﻳﺪُﻗﹼﻪ‬‫ﻭﻟﻮ ﺃﻥ ﺇﻧﺴﺎﻧﹰﺎ ﺃﺭﺍﺩ ﺃﻥ ﳜﺮﺝ ﺍﻟ ﹶﻘ ِﻄﺮَﺍ ﹶﻥ ﻣﻦ ﺍﻟﺼَّﻨ ْﻮَﺑ ﹺﺮ ﻭﺍﻟﺰﱢ ﹾﻓ َ‬
‫ﻭﻳﻘﺸِﺮﻩ ﺑﻞ ﻳﻮﻗﺪ ﻟﻪ ﻧﺎﺭﹰﺍ ﺑﻘﺮﺑﻪ ﻓﺈﺫﺍ ﺃﺻﺎﺑﻪ ﺍﳊﺮﱡ َﻋﺮﹺﻕ ﻭﺳﺎ ﹶﻝ ﰲ ﺿﺮﻭﺏ ﻣﻦ ﺍﻟﻌﻼﺝ ‪.‬‬
‫ﺝ ﺑﲔ ﺍﻟﻔﻀﺔ ﻭﺍﻟﺬﻫﺐ ﻭﺳﺒﻜﻬﻤﺎ ﺳﺒﻴﻜﺔ ﻭﺍﺣﺪﺓ ﰒ ﺃﺭﺍﺩ ﺃﻥ ﻳﻌﺰﻝ ﺃﺣﺪﳘﺎ ﻣﻦ ﺻﺎﺣﺒِﻪ ﱂ‬ ‫ﻭﻟﻮ ﺃﻥ ﺇﻧﺴﺎﻧﹰﺎ َﻣ َﺰ َ‬
‫ﺽ‬
‫ﻳُﻤﻜﻨﻪ ﺫﻟﻚ ﺑﺎﻟ ﹶﻔ ْﺮ ْ‬

‫ﳊﻤْﻼﻧﺎﺕ ‪.‬‬
‫ﻭﺍﻟﺪﱠﻕ ﻭﺳﺒﻴﻞ ﺍﻟﺘﻔﺮﻳﻖ ﺑﻴﻨﻬﻤﺎ ﻗﺮﻳﺒﺔ ﺳﻬﻠﺔ ﻋﻨﺪ ﺍﻟﺼﱠﺎﻏﺔ ﻭﺃﺭﺑﺎﺏ ﺍ ﹸ‬
‫ﺝ ﻟﻸﺭﺽ ﱂ‬ ‫ﺭﺩ ﺍﻟﻨﻈﺎﻡ ﻋﻠﻰ ﺃﺭﺳﻄﺎﻃﺎﻟﻴﺲ ﻭﺯﻋﻢ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺃﻥ ﺃﺭﺳﻄﺎﻃﺎﻟﻴﺲ ﻛﺎﻥ ﻳﺰﻋﻢ ﺃﻥ ﺍﳌﺎﺀ ﺍﳌﻤﺎ ﹺﺯ َ‬
‫ﻳﻨﻘﻠﺐ ﺃﺭﺿﹰﺎ ﻭﺃﻥ ﺍﻟﻨﺎﺭ ﺍﳌﻤﺎﺯﺟﺔ ﻟﻠﻤﺎﺀ ﱂ ﺗﻨﻘﻠﺐ ﻣﺎﺀ ﻭﻛﺬﻟﻚ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﳌﺎﺀ ﰲ ﺍﳊﺠَﺮ ﻭﻣﻦ ﺍﻟﻨﺎﺭ ﰲ ﺍﻷﺭﺽ‬
‫ﺴﺨُﻒُ ﻋﻠﻰ ﻗﺪﺭ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺘﺨﻠﺨ ﹸﻞ ﻭﻣﻦ ﺃﺟﺰﺍﺀ ﺍﳍﻮﺍﺀ ﻭﺃﻬﻧﺎ ﺗﺮ ُﺯ ﹸﻥ‬
‫ﻭﺍﳍﻮﺍﺀ ﻭﺃﻥ ﺍﻷﺟﺮﺍﻡَ ﺇﳕﺎ ﳜﻒﱡ ﻭﺯﻬﻧﺎ ﻭَﺗ ْ‬
 ‫ﻭﺗﺼﻠﺐ ﻭَﺗ ْﻤﺘُﻦ ﻋﻠﻰ ﻗﺪﺭ ﻗﻠﱠ ِﺔ ﺫﻟﻚ ﻓﻴﻬﺎ ‪.‬‬
‫ﻭﻣﻦ ﻗﺎﻝ ﻫﺬﺍ ﺍﻟﻘﻮ ﹶﻝ ﰲ ﺍﻷﺭﺽ ﻭﺍﳌﺎﺀ ﻭﺍﻟﻨﺎﺭ ﻭﺍﳍﻮﺍﺀ ﻭﻓﻴﻤﺎ ﺗﺮﻛﹼﺐ ﻣﻨﻬﺎ ﻣﻦ ﺍﻷﺷﺠﺎﺭ ﻭﻏﲑ ﺫﻟﻚ ﱂ ﻳﺼﻞ ﺇﱃ‬
‫ﺤﺮَﺍ ﺃﻥ ﻳَﻌﺠﹺﺰ ﻋﻦ ﺗﺜﺒﻴﺖ ﻛﻮﻥ ﺍﳌﺎﺀ ﻭﺍﻷﺭﺽ ﻭﺍﻟﻨﺎﺭ ﻋﺮﺿﹰﺎ ‪.‬‬
‫ﺃﻥ ﻳﺰﻋ َﻢ ﺃﻥ ﰲ ﺍﻷﺭﺽ ﻋﺮﺿﹰﺎ ﳛﺪﺙ ﻭﺑﺎ ﹾﻟ َ‬

‫ﻭﺇﺫﺍ ﻗﺎﻝ ﰲ ﺗﻠﻚ ﺍﻷﺷﺠﺎﺭ ﺑﺘﻠﻚ ﺍﻟﻘﺎﻟﺔ ﻗﺎﻝ ﰲ ﺍﻟﻄﻮﻝ ﻭﺍﻟﻌﺮﺽ ﻭﺍﻟﻌُﻤﻖ ﻭﰲ ﺍﻟﺘﺮﺑﻴﻊ ﻭﺍﻟﺘﺜﻠﻴﺚ ﻭﺍﻟﺘﺪﻭﻳﺮ‬
‫ﺏ ﺍﻷﺟﺴﺎﻡ ﺑﻘﻮﳍﻢ ﰲ ﺗﺜﺒﻴﺖ ﺍﻟﺴﻜﻮﻥ‬ ‫ﺽ ﺃﺻﺤﺎ َ‬
‫ﺏ ﺍﻷﻋﺮﺍ ُ‬‫ﲜﻮﺍﺏ ﺃﺻﺤﺎﺏ ﺍﻷﺟﺴﺎﻡ ﻭﻛﻤﺎ ﻳُﻠ ﹺﺰﻡُ ﺃﺻﺤﺎ ُ‬
‫ﻭﺍﳊﺮﻛﺔ ﺃﻥ ﺍﻟﻘﻮﻝ ﰲ ِﺣﺮَﺍ ِﻙ ﺍﳊﺠَﺮ ﻛﺎﻟﻘﻮﻝ ﰲ ﺳﻜﻮﻧﻪ ﻛﺬﻟﻚ ﺃﺻﺤﺎﺏ ﺍﻷﺟﺴﺎﻡ ﻳﻠﺰﹺﻣﻮﻥ ﻛﻞﹼ ﻣﻦ ﺯﻋﻢ ﺃﻥ‬
‫ﺸﻤّﺔ ﻣﻦ ﻏﲑ ﻟﻮﻥ ﺍﳌﺎﺀ ﻭﰲ‬ ‫ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻷﻋﺮﺍﺽ ﻻ ﻳُﻨﻘﹶﺾ ﺃﻥﱠ ﺍﳉﺴ َﻢ ﻳﺘﻐﲑ ﰲ ﺍ ﹶﳌﺬﹶﺍﻗ ِﺔ ﻭﺍﳌ ﹾﻠ َﻤﺴَﺔ ﻭﺍﳌﻨْﻈ َﺮ ِﺓ ﻭﺍﳌ َ‬
‫ﺑﺮﻭﺩﺓ ﻧﻔﺲ ﺍﻷﺭﺽ ﻭﺗﺜﺒﻴﺘﻬﺎ ﻛﺬﻟﻚ ‪.‬‬
‫ﺙ ﺗﺪﻭﻳ ﹴﺮ ﱂ ﻳﻜﻦ ﻓﻜﺎﻥ ﻋﻨﺪﻩ ﺗﻐﻴﱡﺮﻩ ﰲ ﺍﻟﻌَﲔ ﺃ ْﻭﻟﹶﻰ‬ ‫ﻭﻣﱴ ﻭﺟﺪْﻧﺎ ﻃﻴﻨﺔ ﻣﺮﺑﱠﻌﺔ ﺻﺎﺭﺕ ﻣﺪ ﻭﱠﺭﺓ ﻓﻠﻴﺲ ﺫﻟﻚ ﲝﺪﻭ ِ‬
‫ﳋﻔﱠﺔ ﺳﺒﻴﻞ ﺍﳊﻼﻭ ِﺓ‬‫ﻣﻦ َﺗ َﻐﻴﱡﺮ ﺍﻟﻄﻴﻨ ِﺔ ﰲ ﺍﻟﻌﲔ ﻣﻦ ﺍﻟﺒﻴﺎﺽ ﺇﱃ ﺍﻟﺴﻮﺍﺩ ﻭﺳﺒﻴ ﹸﻞ ﺍﻟﺼﻼﺑﺔ ﻭﺍﻟﺮﱠﺧﺎﻭﺓ ﻭﺍﻟﺜﻘﻞ ﻭﺍ ِ‬
‫ﻭﺍﳌﻠﻮﺣﺔ ﻭﺍﳊﺮﺍﺭﺓ ﻭﺍﻟﱪﻭﺩﺓ ‪.‬‬

‫ﺃﺻﺤﺎﺏ ﺍﻟﻘﻮﻝ ﺑﺎﻻﺳﺘﺤﺎﻟﺔ ﻭﻟﻴﺲ ﻳﻘﻴﺲ ﺍﻟﻘﻮﻝ ﰲ ﺍﻷﻋﺮﺍﺽ ﺇﻻ ﻣﻦ ﻗﺎﻝ ﺑﺎﻻﺳﺘﺤﺎﻟﺔ ﻭﻟﻴﺲ ﰲ ﺍﻻﺳﺘﺤﺎﻟﺔ‬
‫ﺢ ﻣﻦ ﻗﻮﳍﻢ ﰲ ﺍﺳﺘﺤﺎﻟﺔ ﺍﳉﺒﻞ ﺍﻟﺼﱠﺨﲑ ﺇﱃ ﻣﻘﺪﺍﺭ ﺧﺮﺩﻟٍﺔ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﺪﺧﻞ ﺃﺟﺰﺍﺀَﻩ ﺷﻲﺀٌ ﻋﻠﻰ ﺣﺎﻝ‬ ‫ﺷﻲﺀٌ ﺃﻗﺒ ُ‬
‫ﻒ ﺃﺑﺪﹰﺍ ﺃﺣﺴﻦ ﻓﺄﻣﺎ ﺇﺫﺍ ﻗﺎﻝ ﺑﺎﳉﺰﺀ ﺍﻟﺬﻱ ﻻ ﻳﺘﺠﺰﺃ ﻭﺯﻋﻢ ﺃﻥ ﺃﻗﻞﱠ‬
‫ﻓﻬﻮ َﻋﻠﹶﻰ ﻗﻮ ﹺﻝ ﻣﻦ ﺯﻋﻢ ﺃﻥﹼ ﺍﳋﺮﺩﻟﺔ ﺗﺘﻨﺼﱠ ُ‬
‫ﺍﻷﺟﺴﺎﻡ ﺍﻟﺬﻱ ﺗﺮﻛﻴﺒﻪ ﻣﻦ ﲦﺎﻧﻴ ِﺔ ﺃﺟﺰﺍ ٍﺀ ﻻ ﺗﺘﺠﺰﺃ ﺃﻭ ﺳﺘﺔ ﺃﺟﺰﺍ ٍﺀ ﻻ ﺗﺘﺠﺰﺃ ﻳﺴﺘﺤﻴﻞ ﺟﺴْﻤﹰﺎ َﻋﻠﹶﻰ ﻗﺪﺭ ﻃﻮﻝ‬
‫ﺍﻟﻌﺎﻟﹶﻢ ﻭﻋﺮﺿﻪ ﻭﻋُﻤْﻘﻪ ﻓﺈﻧّﺎ ﻟﻮ ﻭﺟﺪﻧﺎﻩ ﻛﺬﻟﻚ ﱂ ﳒﺪ ﺑﺪّﹰﺍ ﻣﻦ ﺃﻥ ﻧﻘﻮﻝ ‪ :‬ﺇﻧﺎ ﻟﻮ ﺭﻓﻌﻨﺎ ﻣﻦ ﺃﻭﻫﺎﻣﻨﺎ ﻣﻦ ﺫﻟﻚ ﺷﱪﹰﺍ‬
‫ﱪ ﺟﺰﺀﹰﺍ ﻭﺍﺣﺪﹰﺍ ﻓﻘﺪ ﻭﺟﺪﻧﺎﻩ ﺟﹺﺴﻤﹰﺎ ﺃﻗﻞﱠ ﻣﻦ ﲦﺎﻧﻴﺔ ﺃﺟﺰﺍﺀ ﻭﻣﻦ ﺳﺘﺔ ﺃﺟﺰﺍﺀ‬
‫ﻣﻦ ﺍﳉﻤﻴﻊ ﻓﺈﻥ ﻛﺎﻥ ﻣﻘﺪﺍﺭ ﺫﻟﻚ ﺍﻟﺸ ﹺ‬
‫ﱪ ﺍﻟﺬﻱ ﺭﻓﻌﻨﺎﻩ ﻣﻦ ﺃﻭﻫﺎﻣﻨﺎ ﻓﻼ ﺑﺪﱠ ﺇﻥ ﻛﺎﻥ ﺟﺴﻤﹰﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺳﺘ ِﺔ ﺃﺟﺰﺍﺀ ﺃﻭ‬ ‫ﺾ ﺍﻷﺻﻞ ﻣﻊ ﺃﻥﹼ ﺍﻟﺸ َ‬ ‫ﻭﻫﺬﺍ ﻧﻘ ُ‬
‫ﻣﻦ ﲦﺎﻧﻴﺔ ﺃﺟﺰﺍﺀ ﻭﻫﺬﺍ (‬
‫ﻛﻠﻪ ﻓﺎﺳﺪ ‪.‬‬

‫ﺍﻷﺿﻮﺍﺀ ﻭﺍﻷﻟﻮﺍﻥ‬

‫ﻭﺍﻟﻨﺎﺭ ﺣﺮﱞ ﻭﺿﻴﺎﺀ ﻭﻟﻜﻞﱢ ﺿﻴﺎﺀ ﺑﻴﺎﺽٌ ﻭﻧﻮﺭ ﻭﻟﻴﺲ ﻟﻜﻞﱢ ﺑﻴﺎﺽ ﻧﻮﺭٌ ﻭﺿﻴﺎﺀ ﻭﻗﺪ ﻏﻠﻂ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﻋﺎﱂﹲ ﻣﻦ‬
‫ﺍﳌﺘﻜﻠﻤﲔ ‪.‬‬
‫ﻭﺍﻟﻀﻴﺎﺀ ﻟﻴﺲ ﺑﻠﻮﻥ ﻷﻥ ﺍﻷﻟﻮﺍﻥ ﺗﺘﻔﺎﺳﺪ ﻭﺫﻟﻚ ﺷﺎﺋﻊٌ ﰲ ﻛﻠﻬﺎ ﻭﻋﺎﻡﱞ ﰲ ﲨﻴﻌﻬﺎ ﻓﺎﻟﻠﺒَﻦ ﻭﺍﳊِﱪ ﻳﺘﻔﺎﺳﺪﺍﻥ‬
‫ﺝ ﺍﻟﺘﺮﺍﺏ ﺍﻟﻴﺎﺑﺲ ﻭﺍﳌﺎﺀ ﺍﻟﺴﺎﺋﻞ ﻛﻤﺎ ﻳﺘﻤﺎﺯﺝ ﺍﳊﺎﺭﱡ ﻭﺍﻟﺒﺎﺭﺩ ﻭﺍﳊﻠﻮ ﻭﺍﳊﺎﻣﺾ ﻓﺼﻨﻴﻊ ﺍﻟﺒﻴﺎﺽ ﰲ ﺍﻟﺴﻮﺍﺩ‬ ‫ﻭﻳﺘﻤﺎﺯ ُ‬
‫ﻀ َﺮ ِﺓ ﻭﺍﳊﻤﺮﺓ ﻓﺒﺬﻟﻚ ﺍﻟﻮﺯ ِﻥ ﻳﻘﻊ ﺑﲔ ﺍﻟﺒﻴﺎﺽ ﻭﲨﻴ ﹺﻊ‬
‫ﻛﺼﻨﻴ ﹺﻊ ﺍﻟﺴﻮﺍﺩ ﰲ ﺍﻟﺒﻴﺎﺽ ﻭﺍﻟﺘﻔﺎ ُﺳ ُﺪ ﺍﻟﺬﻱ ﻳﻘﻊ ﺑﲔ ﺍﳋﹸ ْ‬
 ‫ﺍﻷﻟﻮﺍﻥ ‪.‬‬
‫ﻑ ﺫﻟﻚ ﻷﻧﻪ ﺇﺫﺍ ﺳﻘﻂ َﻋﻠﹶﻰ‬
‫ﺽ ﻣَﻴّﺎﻉٌ ﻣﻔﺴِﺪٌ ﻟﺴﺎﺋﺮ ﺍﻷﻟﻮﺍﻥ ﻓﺄﻧﺖ ﻗﺪ ﺗﺮﻯ ﺍﻟﻀﻴﺎﺀ َﻋ ﹶﻠﻰ ﺧﻼ ِ‬
‫ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﺃﻥ ﺍﻟﺒﻴﺎ َ‬
‫ﻼ ﻭﺍﺣﺪﹰﺍ ﻭﻫﻮ ﺍﻟﺘﻔﺼﻴﻞ ﺑﲔ ﺃﺟﻨﺎﺳﻬﺎ ﻭﲤﻴﻴ ُﺰ ﺑﻌﻀﻬﺎ ﻣﻦ ﺑﻌﺾ ﻓﻴﺒﲔ ﻋﻦ‬
‫ﺍﻷﻟﻮﺍﻥ ﺍﳌﺨﺘﻠﻔ ِﺔ ﻛﺎﻥ ﻋﻤﻠﹸﻪ ﻓﻴﻬﺎ ﻋﻤ ﹰ‬
‫ﺽ ﺇﻻ ﲟﺎ ﳜﺺ ﲟﺜﻠﻪ ﺍﻟﺴﻮﺍﺩ ﻭﻻ ﻳﻌﻤ ﹸﻞ ﰲ ﺍﳋﹸﻀْﺮﺓ ﺇﻻ ﻣﺜ ﹶﻞ ﻋﻤﻠِﻪ ﰲ‬ ‫ﲨﻴﻌﻬﺎ ﺇﺑﺎﻧﺔ ﻭﺍﺣﺪﺓ ﻭﻻ ﺗﺮﺍﻩ ﳜﺺﱡ ﺍﻟﺒﻴﺎ َ‬
‫ﻑ‬
‫ﻑ ﺟﻮﺍﻫﺮﻫﺎ ﻭﺇﳕﺎ ﻳﺪﻝ َﻋﻠﹶﻰ ﺍﺧﺘﻼ ِ‬ ‫ﺱ ﺍﻷﻟﻮﺍﻥ ﻭﺟﻮﻫﺮَﻩ ﺧﻼ ُ‬ ‫ﻑ ﺃﺟﻨﺎ ﹺ‬‫ﺍﳊﹸﻤﺮﺓ ﻓﺪﻝﱠ ﺫﻟﻚ ﻋَﻠﹶﻰ ﺃﻥ ﺟﻨﺴﻪ ﺧﻼ ُ‬
‫ﻑ ﺍﻷﺟﺴﺎﻡ ﻭﺍﺗﻔﺎﻗﹶﻬﺎ ‪.‬‬
‫ﻑ ﺍﻷﻋﻤﺎﻝ ﻓﺒﺎﺧﺘﻼﻑ ﺍﻷﻋﻤﺎ ﹺﻝ ﻭﺍﺗﻔﺎﻗﻬﺎ ﺗﻌ ﹺﺮﻑُ ﺍﺧﺘﻼ َ‬ ‫ﺍﳉﻮﺍﻫ ﹺﺮ ﺍﺧﺘﻼ ُ‬

‫ﲨﻠﺔ ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﻀﺪ ﻭﺍﳋﻼﻑ ﻭﺍﻟﻮﻓﺎﻕ‬

‫ﻼﻣِﺲ ‪ :‬ﻣﻦ‬
‫ﻗﺎﻟﻮﺍ ‪ :‬ﺍﻷﻟﻮﺍﻥ ﻛﻠﻬﺎ ﻣﺘﻀﺎﺩّﺓ ﻭﻛﺬﻟﻚ ﺍﻟﻄﻌﻮﻡ ﻭﻛﺬﻟﻚ ﺍﻷﺭﺍﻳﻴﺢ ﻭﻛﺬﻟﻚ ﺍﻷﺻﻮﺍﺕ ﻭﻛﺬﻟﻚ ﺍ ﹶﳌ ﹶ‬
‫ﺍﳊﺮﺍﺭﺓ ﻭﺍﻟﱪﻭﺩﺓ ﻭﺍﻟﻴﺒﺲ ﻭﺍﻟﺮﻃﻮﺑﺔ ﻭﺍﻟﺮﺧﺎﻭﺓ ﻭﺍﻟﺼﻼﺑﺔ ﻭﺍﳌﻼﹶﺳﺔ ﻭﺍﳋﺸﻮﻧﺔ ﻭﻫﺬﻩ ﲨﻴﻊ ﺍﳌﻼﻣﺲ ‪.‬‬
‫ﺐ ﺍﳊﺎﺳّﺔ ﺍﻟﻮﺍﺣﺪ ِﺓ ﻓﻘﻂ ﻓﺈﺫﺍ ﺍﺧﺘﻠﻔﺖ ﺍﳊﻮﺍﺱ ﺻﺎﺭ ﻧﺼﻴﺐ ﻫﺬﻩ ﺍﳊﺎﺳ ِﺔ‬ ‫ﻭﺯﻋﻤﻮﺍ ﺃﻥ ﺍﻟﺘﻀﺎ ُﺩ ﺇﳕﺎ ﻳﻘﻊ ﺑﲔ ﻧﺼﻴ ﹺ‬
‫ﺍﻟﻮﺍﺣﺪﺓ ﻣﻦ ﺍﶈﺴﻮﺳﺎﺕ ﺧِﻼﻑ ﻧﺼﻴﺐ ﺗﻠﻚ ﺍﳊﺎﺳﺔ ﻭﱂ ﻳﻀﺎﺩّﻫﺎ ﺑﺎﻟﻀﱢﺪﱢ ﻛﺎﻟﻠﱠﻮﻥ ﻭﺍﻟﻠﻮﻥ ﳌﻜﺎﻥ ﺍﻟﺘﻔﺎﺳﺪ‬
‫ﻭﺍﻟﻄﻌﻢ ﻭﺍﻟﺮﺍﺋﺤﺔ ﳌﻜﺎﻥ ﺍﻟﺘﻔﺎﺳُﺪ ‪.‬‬
‫ﻭﻻ ﻳﻜﻮﻥ ﺍﻟﻄﻌﻢ ﺿﺪﱠ ﺍﻟﻠﻮﻥ ﻭ ﹶﻻ ﺍﻟﻠﻮﻥ ﺿﺪﱠ ﺍﻟﻄﻌﻢ ﺑﻞ ﻳﻜﻮ ﹸﻥ ﺧِﻼﻓﹰﺎ ﻭﻻ ﻳﻜﻮﻥ ﺿﺪﹰﺍ ﻭﻻ ﻭﻓﺎﻗﹰﺎ ﻷﻧﻪ ﻣﻦ ﻏﲑ‬
‫ﺟﻨﺴﻪ ﻭﻻ ﻳﻜﻮﻥ ﺿﺪّﹰﺍ ﻷﻧﻪ ﻻ ﻳﻔﺎﺳﺪﻩ ‪.‬‬
‫ﺽ ﻷﻬﻧﻤﺎ ﻻ ﻳﺘﻌﺎﻗﺒﺎﻥ ﻭﻻ ﻗﺎﻝ ﺍﻟﻘﻮﻡ ‪ :‬ﻟﻮ‬
‫ﻭﺯﻋﻢ ﻣﻦ ﻻ ﻋﻠﻢ ﻟﻪ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻷﻋﺮﺍﺽ ﺃﻥ ﺍﻟﺴﻮﺍ َﺩ ﺇﳕﺎ ﺿﺎﺩّ ﺍﻟﺒﻴﺎ َ‬
‫ﺏ ﺍﳉﺴ ﹺﻢ ﹸﻗﺪُﻣﹰﺎ ﺃﻥ ﻳﻜﻮﻥ ﺑﻌﻀﻪ ﻳﻀﺎﺩ ﺑﻌﻀﹰﺎ ﻷﻥ ﻛﻮﻧَﻪ ﰲ ﺍﳌﻜﺎﻥ ﺍﻟﺜﺎﱐ ﻻ‬ ‫ﻛﺎﻥ ﺫﻟﻚ ﻣﻦ ﺍﻟﻌﻠﺔ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﻟﺬﻫﺎ ﹺ‬
‫ﻳﻮﺟ ُﺪ ﻣﻊ ﻛﻮﻧﻪ‬

‫ﰲ ﺍﳌﻜﺎﻥ ﺍﻟﺜﺎﻟﺚ ﻭﻛﺬﻟﻚ ﺍﻟﺘﺮﺑﻴﻊ ‪ :‬ﻛﻄﻴﻨﺔ ﻟﻮ ُﺭﺑﱢﻌﺖ ﺑﻌﺪ ﺗﺜﻠﻴﺜﻬﺎ ﰒ ُﺭﺑﱢﻌﺖ ﺑﻌﺪ ﺫﻟﻚ ﻓﻔﻲ ﻗﻴﺎﺳﻬﻢ ﺃﻥ ﻫﺬﻳﻦ‬
‫ﺍﻟﺘﺮﺑﻴﻌﲔ ﻳﻨﺒﻐﻲ ﳍﻤﺎ ﺃﻥ ﻳﻜﻮﻧﺎ ﻣﺘﻀﺎﺩﱠﻳﻦ ﺇﺫ ﻛﺎﻧﺎ ﻣﺘﻨﺎﻓﻴﲔ ﻷﻥ ﺍﳉﺴﻢ ﻻ ﳛﺘﻤﻞ ﰲ ﻭﻗﺖ ﻭﺍﺣﺪ ﻃﻮﻟﹶﲔ ﻭﺃﻥ‬
‫ﺍﻟﻀﺪﱠ ﻳﻜﻮﻥ ﻋَﻠﹶﻰ ﺿﺪﻳﻦ ‪ :‬ﻳﻜﻮﻥ ﺃﺣﺪﳘﺎ ﺃﻥ ﳜﺎﻟﻒ ﺍﻟﺸﻲ ُﺀ ﺍﻟﺸﻲ َﺀ ﻣﻦ ﻭﺟﻮٍﻩ ﻋﺪﺓ ﻭﺍﻵﺧﺮُ ﺃﻥ ﳜﺎﻟﻔﻪ ﻣﻦ‬
‫ﻭﺟﻬﲔ ﺃﻭ ﻭﺟ ٍﻪ ﻓﻘﻂ ‪.‬‬
‫ﻗﺎﻟﻮﺍ ‪ :‬ﻭﺍﻟﺒﻴﺎﺽ ﳜﺎﻟﻒ ﺍﳊﻤﺮﹶﺓ ﻭﻳﻀﺎﺩﱡﻫﺎ ﻷﻧ ُﻪ ﻳُﻔﺎ ِﺳﺪُﻫﺎ ﻭﻻ ﻳﻔﺎ ِﺳﺪُ ﺍﻟﻄﻌﻢ ﻭﻛﺬﻟﻚ ﺍﻟﺒﻴﺎﺽ ﻟﻠﺼﻔﺮﺓ ﻭﺍﳊﹸ ﻮِّﺓ‬
‫ﻭﺍﳋﹸﻀﺮﺓ ﻓﺄﻣﺎ ﺍﻟﺴﻮﺍﺩ ﺧﺎﺻﺔ ﻓﺈﻥ ﺍﻟﺒﻴﺎﺽ ﻳﻀﺎﺩﻩ ﺑﺎﻟﺘﻔﺎﺳﺪ ﻭَﻛﺬﻟﻚ ﺍﻟﺘﻔﺎﺳﺪ ﻭﻛﺬﻟﻚ ﺍﻟﺴﻮﺍﺩ ‪.‬‬
‫ﺼﺒُﻎ ﻭﺍﻟﺴﻮﺍﺩ ﻳﺼﺒﻎ ﻭﻻ ﻳﻨﺼﺒﻎ‬ ‫ﻭَﺑ ِﻘ َﻲ ﳍﻤﺎ ﺧﺎﺻﺔ ﻣﻦ ﺍﻟﻔﺼﻮﻝ ﰲ ﺃﺑﻮﺍﺏ ﺍﳌﻀﺎﺩﺓ ‪ :‬ﺃﻥ ﺍﻟﺒﻴﺎﺽ ﻳﻨﺼﺒﹺﻎ ﻭﻻ َﻳ ْ‬
‫ﺼﺒﹺﻎ ‪.‬‬
‫ﻭﻟﻴﺲ ﻛﺬﻟﻚ ﺳﺎﺋﺮ ﺍﻷﻟﻮﺍﻥ ﻷﻬﻧﺎ ﻛﻠﻬﺎ ﺗﺼﺒُﻎ ﻭَﺗ ْﻨ َ‬
‫ﻗﺎﻟﻮﺍ ‪ :‬ﻓﻬﺬﺍ ﺑﺎﺏٌ ﻳﺴﺎﻕ ‪ ) .‬ﺇﻥ ﺍﻟﺼﻔﺮﺓ ﻣﱴ ﺍﺷﺘﺪﺕ ﺻﺎﺭﺕ ﺣُﻤْﺮﺓ ( ) ﻭﻣﱴ ﺍﺷﺘﺪﺕ ﺍﳊﻤﺮ ﹸﺓ ﺻﺎﺭﺕ‬

‫ﺳﻮﺍﺩﺍ‬

‫ﺕ ( ) ﺳﻮﺍﺩﹰﺍ ‪( .‬‬
‫ً ﻭﻛﺬﻟﻚ ﺍﳋﻀﺮ ﹸﺓ ﻣﱴ ﺍﺷﺘﺪﺕ ﺻﺎﺭ ْ‬
‫ﺽ ﻣﻀﺎﺩﺓ ﺗﺎﻣﺔ ﻭﺻﺎﺭﺕ ﺍﻷﻟﻮﺍﻥ ﺍﻷﺧﺮ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ﺗﺘﻀﺎﺩ ﻋﺎﺩﺓ ﻭﺻﺎﺭﺕ ﺍﻟﻄﱡﻌﻮﻡ ﻭﺍﻷﺭﺍﻳﻴﺢ‬
‫ﻭﺍﻟﺴﻮﺍﺩ ﻳﻀﺎﺩ ﺍﻟﺒﻴﺎ َ‬
‫ﻭﺍﳌﻼﻣﺲ ﲣﺎﻟﻔﻬﺎ ﻭﻻ ﺗﻀﺎﺩﻫﺎ ‪.‬‬
‫ﻼ َﻋﻠﹶﻰ ﺃﻥ ﺍﻷﻟﻮﺍﻥ ﻛﻠﱠﻬﺎ ﺇﳕﺎ ﻫﻲ ﻣﻦ‬
‫ﺃﺻﻞ ﺍﻷﻟﻮﺍﻥ ﲨﻴﻌﻬﺎ ﻭﻗﺪ ﺟﻌﻞ ﺑﻌﺾ ﻣﻦ ﻳﻘﻮﻝ ﺑﺎﻷﺟﺴﺎﻡ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﺩﻟﻴ ﹰ‬
‫ﺍﻟﺴﻮﺍﺩ ﻭﺍﻟﺒﻴﺎﺽ ﻭﺇﳕﺎ ﲣﺘﻠﻔﺎﻥ ﻋَﻠﹶﻰ ﻗﺪﺭ ﺍﳌﺰﺍﺝ ﻭﺯﻋﻤﻮﺍ ﺃﻥ ﺍﻟﻠﻮ ﹶﻥ ﰲ ﺍﳊﻘﻴﻘﺔ ﺇﳕﺎ ﻫﻮ ﺍﻟﺒﻴﺎﺽ ﻭﺍﻟﺴﻮﺍﺩ‬
‫ﻭﺣﻜﻤﻮﺍ ﰲ ﺍﳌﻘﺎﻟﺔ ﺍﻷﻭﱃ ﺑﺎﻟﻘﻮﺓ ﻟﻠﺴﻮﺍﺩ ﻋﻠﹶﻰ ﺍﻟﺒﻴﺎﺽ ﺇﺫ ﻛﺎﻧﺖ ﺍﻷﻟﻮﺍﻥ ﻛﻠﻬﺎ ﻛﻠﻤﺎ ﺍﺷﺘﺪﺕ ﻗﺮﺑﺖ ﻣﻦ ﺍﻟﺴﻮﺍﺩ‬
‫ﲑ ﺳﻮﺍﺩﹰﺍ ‪.‬‬
‫َﻭَﺑﻌُﺪﺕ ﻣﻦ ﺍﻟﺒﻴﺎﺽ ﻓﻼ ﺗﺰﺍﻝ ﻛﺬﻟﻚ ﺇﱃ ﺃﻥ ﺗﺼ َ‬
‫ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﻗﺒﻞ ﻫﺬﺍ ﻗﻮ ﹶﻝ ﻣﻦ ﺟﻌﻞ ﺍﻟﻀﻴﺎﺀ ﻭﺍﻟﺒﻴﺎﺽ ﺟﻨﺴﲔ ﳐﺘﻠﻔﲔ ﻭ َﺯﻋَﻢ ﺃﻥ ﻛﻞﱠ ﺿﻴﺎﺀ ﺑﻴﺎﺽٌ ﻭﻟﻴﺲ ﻛ ﱡﻞ‬
‫ﺝ ﲨﻴ َﻊ ﺍﳌﺮﺿﻰ ﺃﻥ ﻳﻜﻮﻥ ﲨﻴ ُﻊ ﺍﻷﻃﺒﺎﺀ ﻣﺘﻜﻠﻤﲔ‬
‫ﺽ ﺿﻴﺎﺀ ‪ .‬ﻋِﻈﹶﻢ ﺷﺄﻥ ﺍﳌﺘﻜﻠﻤﲔ ﻭﻣﺎ ﻛﺎﻥ ﺃ ْﺣ َﻮ َﺟﻨَﺎ ﻭﺃﺣﻮ َ‬ ‫ﺑﻴﺎ ﹴ‬
‫ﻭﺇﱃ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺘﻜﻠﻤﻮﻥ ﻋﻠﻤﺎﺀ ﻓﺈﻥ ﺍﻟﻄﺐّ ﻟﻮ ﻛﺎﻥ ﻣﻦ ﻧﺘﺎﺋﺞ ﺣُﺬﺍﻕ ﺍﳌﺘﻜﻠﻤﲔ ﻭﻣﻦ ﺗﻠﻘﻴﺤﻬﻢ ﻟﻪ ﱂ ﳒ ْﺪ ﰲ‬
‫ﳋ ﹶﻠ ﹺﻞ ﻣﺎ ﳒ ُﺪ ‪.‬‬
‫ﺍﻷﺻﻮﻝ ﺍﻟﱵ ﻳﺒﻨﻮﻥ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍ ﹶ‬

‫ﲔ ﻭﺍﻟﻨﺎﺭ ﰲ ﺍﳊﻘﻴﻘﺔ ﺑﻴﻀﺎﺀ ﰒ ﻗﺎﺳﻮﺍ‬

‫ﺃﻟﻮﺍﻥ ﺍﻟﻨﱢﲑﺍﻥ ﻭﺍﻷﺿﻮﺍﺀ ﻭﺯﻋﻤﻮﺍ ﺃﻥ ﺍﻟﻨﺎﺭ ﲪﺮﺍﺀ ﻭﺫﻫﺒﻮﺍ ﺇﱃ ﻣﺎ ﺗﺮﻯ ﺍﻟﻌ ُ‬
‫ﻑ ﺍﳊﻘﻴﻘﺔ ﺍ ِﳌﺮﱠﺓ ﺍﳊﻤﺮﺍﺀ ﻭﺷﺒّﻬﻮﻫﺎ ﺑﺎﻟﻨﺎﺭ ﰒ ﺯﻋﻤﻮﺍ ﺃﻥ ﺍﳌﺮﺓ ﺍﳊﻤﺮﺍﺀ ﻣُﺮّﺓ ﻭﺃ ْﺧ ِﻠ ْﻖ ﺑﺎﻟﺪﺧﺎﻥ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻋَﻠﹶﻰ ﺧﻼ ِ‬
‫ﻣﺮّﹰﺍ ﻭﻟﻴﺲ ﺍﻟﺪﺧﺎﻥ ﻣﻦ ﺍﻟﻨﺎﺭ ﰲ ﺷﻲﺀ ‪.‬‬
‫ﺖ ﻣﻦ ﺫﻟﻚ ﻭﺃﻓﻀﺖ‬ ‫ﻭﻛﻞ ﻧﻮﺭ ﻭﺿﻴﺎﺀ ﻫﻮ ﺃﺑﻴﺾ ﻭﺇﳕﺎ ﳛﻤﺮﱡ ﰲ ﺍﻟﻌﲔ ﺑﺎﻟﻌﺮَﺽ ﺍﻟﺬﻱ ﻳَﻌﺮﹺﺽ ﻟﻠﻌﲔ ﻓﺈﺫﺍ َﺳِﻠ َﻤ ْ‬
‫ﺾ ﻭﻛﺬﻟﻚ ﻧﺎﺭ ﺍﻟﻌﻮﺩ ﺗﻨﻔﺼﻞ ﻣﻦ ﺍﻟﻌﻮﺩ ﻭﻛﺬﻟﻚ ﺍﻧﻔﺼﺎﻝ ﺍﻟﻨﺎﺭ ﻣﻦ ﺍﻟﺪﱡﻫﻦ ﻭﻣﻌﻬﺎ ﺍﻟﺪﺧَﺎﻥ ‪ً .‬‬ ‫ﺇﻟﻴﻪ ﺍﻟﻌﲔ ﺭﺃﺗﻪ ﺃﺑﻴ َ‬
‫ﻷﺟﺰﺍﺋﻬﺎ ﻓﺈﺫﺍ ﻭﻗﻌﺖ ﺍﳊﺎﺳﺔ ﻋﻠﻰ ﺳﻮﺍ ٍﺩ ﺃﻭ ﺑﻴﺎﺽ ﰲ ﻣﻜﺎﻥ ﻭﺍﺣﺪ ﻛﺎﻥ ﻧﺘﺎﺟﻬﻤﺎ ﰲ ﺍﻟﻌﲔ ﻣﻨﻈﺮ ﹶﺓ ﺍﳊﻤﺮﺓ ‪.‬‬
‫ﻭﻟﻮ ﺃﻥﱠ ﺩﺧﺎﻧﹰﺎ ﻋﺮﺽ ﺑﻴﻨﻚ ﻭﺑﻴﻨﻪ ﻗﺮﺹ ﺍﻟﺸﻤﺲ ﺃﻭ ﺍﻟﻘﻤﺮ ﻟﺮﺃﻳﺘﻪ ﺃﲪﺮ ﻭﻛﺬﻟﻚ ﻗﺮﺹ ﺍﻟﺸﻤﺲ ﰲ ﺍﳌﺸﺮﻕ ﺃﲪﺮ‬
‫ﻭﺃﺻﻔﺮ ﻟﻠﺒﺨﺎﺭ ﻭﺍﻟﻐﺒﺎ ﹺﺭ ﺍﳌﻌﺘﺮﺽ ﺑﻴﻨﻚ ﻭﺑﻴﻨﻪ ﻭﺍﻟﺒﺨﺎﺭ ﻭﺍﻟﺪﺧﺎﻥ ﺃﺧﻮﺍ ِﻥ ‪.‬‬

‫ﻭﻣﱴ ﲢﻠﱠﻖ ﺍﻟﻘﺮﺹ ﰲ ﻛﺒﺪ ﺍﻟﺴﻤﺎﺀ ﻓﺼﺎﺭ ﻋﻠﻰ ﻗﻤﺔ ﺭﺃﺳﻚ ﻭﱂ ﻳﻜﻦ ﺑﲔ ﻋﻴﻨﻴﻚ ﻭﺑﻴﻨﻪ ﺇﻻ ﺑﻘﺪﺭ ﻣﺎ ﲤﻜﻦ ﺍﻟﺒﺨﺎﺭ‬
‫ﺻﻌُﺪﹰﺍ ﻭﺫﻟﻚ ﻳﺴﲑٌ ﻗﻠﻴﻞ ﻓﻼ ﺗﺮﺍﻩ ﺣﻴﻨﺌ ٍﺬ ﺇﻻ ﰲ ﻏﺎﻳﺔ ﺍﻟﺒﻴﺎﺽ ‪.‬‬‫ﻣﻦ ﺍﻻﺭﺗﻔﺎﻉ ﰲ ﺍﳍﻮﺍﺀ ُ‬
‫ﻭﺇﺫﺍ ﺍﳓﻂﱠ ﺷﺮﻗﹰﺎ ﺃﻭ ﻏﺮﺑﹰﺎ ﺻﺎﺭ ﻛ ﱡﻞ ﺷﻲﺀ ﺑﲔ ﻋﻴﻨﻴﻚ ﻭﺑﲔ ﻗﺮﺻﻬﺎ ﻣﻦ ﺍﳍﻮﺍﺀ ﻣﻼﺑﺴﹰﺎ ﻟﻠﻐﺒﺎﺭ ﻭﺍﻟﺪﺧﺎﻥ ﻭﺍﻟﺒﺨﺎﺭ‬
‫ﻭﺿﺮﻭﺏ ﺍﻟﻀﱠﺒﺎﺏ ﻭﺍﻷﻧﺪﺍﺀ ﻓﺘﺮﺍﻫﺎ ﺇﻣﺎ ﺻﻔﺮﺍﺀ ﻭﺇﻣﺎ ﲪﺮﺍﺀ ‪.‬‬
‫ﻭﻣﻦ ﺯﻋﻢ ﺃﻥ ﺍﻟﻨﺎﺭ ﲪﺮﺍ ُﺀ ﻓﻠﻢ ﻳﻜﺬﺏ ﺇﻥ ﺫﻫﺐ ﺇﱃ ﻣﺎ ﺗﺮﻯ ﺍﻟﻌﲔ ﻭﻣﻦ ﺫﻫﺐ ﺇﱃ ﺍﳊﻘﻴﻘﺔ ﻭﺍﳌﻌﻠﻮﻡ ﰲ ﺍﳉﻮﻫﺮﻳﺔ‬
‫ﻓﺰﻋﻢ ﺃﻬﻧﺎ ﲪﺮﺍ ُﺀ ﰒ ﻗﺎﺱ ﻋﻠﻰ ﺫﻟﻚ ﺟ ﹺﻬ ﹶﻞ ﻭﺃﺧﻄﺄ ‪.‬‬
‫ﻕ ﻭﺍﻷﺳﻮﺩ ﻭﺍﻷﺑﻴﺾ ﻭﺫﻟﻚ ﻛﻠﻪ ﻳﺪﻭﺭ ﰲ ﺍﻟﻌﲔ ﻣﻊ ﻛﺜﺮﺓ‬ ‫ﻭﻗﺪ ﳒﺪ ﺍﻟﻨﺎﺭ ﲣﺘﻠﻒ ﻋﻠﻰ ﻗﺪﺭ ﺍﺧﺘﻼﻑ ﺍﻟﻨﱢﻔﻂ ﺍﻷﺯﺭ ﹺ‬
‫ﺍﻟﺪﺧﺎ ِﻥ ﻭﻗﻠﺘﻪ ‪.‬‬
‫ﻑ ﺍﳊﻄﹶﺐ ﻭﺭﻃﻮﺑﺘﻪ ﻭ َﻋﻠﹶﻰ ﻗﺪﺭ ﺃﺟﻨﺎﺱ ﺍﻟﻌﻴﺪﺍﻥ ﻭﺍﻷﺩﻫﺎﻥ‬
‫ﻭﳒﺪ ﺍﻟﻨﺎﺭ ﺗﺘﻐﲑ ﰲ ﺃﻟﻮﺍﻬﻧﺎ ﰲ ﺍﻟﻌﲔ َﻋﻠﹶﻰ ﻗﺪﺭ ﺟﻔﻮ ِ‬
‫ﻓﻨﺠﺪُﻫﺎ ﺷﻘﺮﺍﺀ ﻭﳒﺪﻫﺎ ﺧﻀﺮﺍﺀ ﺇﺫﺍ ﻛﺎﻥ ﺣﻄﺒُﻬﺎ ﻣﺜ ﹶﻞ ﺍﻟﻜﱪﻳﺖ ﺍﻷﺻﻔﺮ ‪.‬‬
 ‫ﻋﻠﺔ ﺗﻠﻮﻥ ﺍﻟﺴﺤﺎﺏ ﻭﳒﺪ ﻟﻮﻥ ﺍﻟﺴﺤﺎﺏ ﳐﺘﻠﻔﹰﺎ ﰲ ﺍﳊﻤﺮﺓ ﻭﺍﻟﺒﻴﺎﺽ َﻋﻠﹶﻰ ﻗﺪﺭ ﺍﳌﻘﺎﺑﻼﺕ ﻭﺍﻷﻋﺮﺍﺽ ﻭﳒﺪ‬
‫ﺲ ﺑﻌﺾ ﺍﳌﻘﺎﺑﻠﺔ ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﻟﺴﺤﺎﺑﺔ ﻏﺮﺑﻴﺔ ﺃﻓﻘﻴﺔ ﻭﺍﻟﺸﻤﺲُ ﻣﻨﺤﻄﱠﺔ ﺭﺃﻳﺘَﻬﺎ‬
‫ﺍﻟﺴﺤﺎﺑ ﹶﺔ ﺑﻴﻀﺎﺀ ﻓﺈﺫﺍ ﻗﺎﺑﻠﺖ ﺍﻟﺸﻤ َ‬
‫ﺻﻔﺮﺍﺀ ﰒ ﺳﻮﺩﺍﺀ ﺗﻌﺮﺽ ﻟﻠﻌﲔ ﻟﺒﻌﺾ ﻣﺎ ﻳﺪﺧ ﹸﻞ ﻋﻠﻴﻬﺎ ‪.‬‬
‫ﻉ(‬
‫ﻍ ﻭﺟﺎ ﹺﺯ ﹺ‬
‫ﺱ َﻫﻀْﺒ ٍﺔ ** ﻟﻴ ْﻌﺸُﻮ ﺇﻟﻴﻬﺎ ﻛ ﱡﻞ ﺑﺎ ﹴ‬
‫ﻭﻗﺎﻝ ﺍﻟﺼﱠ ﹶﻠﺘَﺎﻥ ﺍﻟﻔ ْﻬ ِﻤﻲّ ﰲ ﺍﻟﻨﺎﺭ ‪ ) :‬ﻭﺗُﻮﻗﺪﻫﺎ ﺷﻘﺮﺍ َﺀ ﰲ ﺭﺃ ﹺ‬

‫ﺸ ﹴﺰ ﻟﻠﻌﻴﻮ ِﻥ ﺍﻟﻨﻮﺍﻇ ﹺﺮ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪) :‬‬

‫ﺕ ** ﺑﻌﻠﻴﺎﺀ َﻧ ْ‬
‫ﺼ َﺮ ﻧﺎﺭﻱ ﻭ ْﻫ َﻲ ﺷﻘﺮﺍ ُﺀ ﺃﹸﻭ ِﻗ َﺪ ْ‬
‫ﻭﻗﺎﻝ ﻣﺰﺭﱢﺩ ﺑﻦ ﺿِﺮﺍﺭ ‪ ) :‬ﻓﺄﺑ َ‬
‫ﺾ ﺍﻟﺪﺧﺎﻥ ﻭﻟﺬﻟﻚ‬‫ﺕ ﺍﻟﺮﻳﺎﺡ ﺍﻟﺼﱠﻮَﺍ ﹺﺭﺩُ ( ﻭﺍﻟﻐﺒﺎﺭ ﻳﻨﺎﺳﺐ ﺑﻌ َ‬ ‫ﺿ ْﻮﺀَﻫﺎ ** ﻣﻊ ﺍﻟﻠﻴﻞ َﻫﺒّﺎ ُ‬ ‫ﺤ ﹺﺮ ﺍﻟَﻌ ﻮْﺩ ﻳﺮﻓ ُﻊ َ‬
‫ﺴْ‬
‫ﻭﻧﺎﺭ ﻛ َ‬
‫ﺐ ( ﻷﻥ ﺩﺧَﺎﻧَﻪ ﻳﻜﻮﻥ‬
‫ﻼ ﻛﺄﻥﹼ ﻏﺒﺎﺭَﻩ ** ﲜﺎﻧﺒﻬﺎ ﺍﻷﻗﺼﻰ ﺩﻭﺍﺧ ُﻦ ﺗَﻨﻀُ ﹺ‬‫ﺖ َﺳ ْﻬ ﹰ‬
‫ﻗﺎﻝ ﻃﹸﻔﹶﻴْﻞﹲ ﺍﻟ َﻐﻨَﻮﻱّ ‪ ) :‬ﺇﺫﺍ ﻫﺒﻄ ْ‬
‫ﺃﺑﻴﺾ ﻳﺸﺒﻪ ﺍﻟﻐﺒﺎﺭ ﻭﻧﺎﺭﻩ ﺷﻘﺮﺍﺀ ‪.‬‬
‫ﻭﺍﻟﻌﺮﺏ ﲡ َﻤﻊُ ﺍﻟﺪﺧﺎﻥ ﺩﻭﺍﺧِﻦ ﻭﻗﺎﻝ ﺍﻷﺯﺭﻕ ﺍﳍ ْﻤﺪَﺍﱐﹼ ‪:‬‬

‫ﺐ ** َﻭﹶﻟ ﹾﻠﻜﹸ ْﻤﺖُ ﺃﺭْﻭَﻯ ﻟ ِﻠﻨﱢﺰَﺍ ﹺﻝ ﻭﺃ ْﺷَﺒﻊُ ( ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﻨﺎﺭ ﺇﺫﺍ ﺃﹸ ﹾﻟ ِﻘ َﻲ ﻋﻠﻴﻬﺎ ﺍﻟﻠﺤ ُﻢ‬
‫ﻉ ﺗَﻨﻀُ ﹴ‬
‫) ﻭﻧﻮﻗﺪﻫﺎ ﺷﻘﺮﺍﺀ ﻣﻦ ﻓﹶﺮ ﹺ‬
‫ﺖ ﺑﺪﺧَﺎﻥ ﻣﺎﺀ ﺍﻟﻠﺤﻢ ﻭﺳﻮﺍ ِﺩ ﺍﻟ ﹸﻘﺘَﺎﺭ ﻭﻫﺬﺍ ﻳﺪﻝ ﺃﻳﻀﹰﺎ ﻋَﻠﹶﻰ ﻣﺎ ﻗﻠﻨﺎ ‪.‬‬ ‫ﺻﻬَﺎﺑﱠ ْ‬
‫ﻓﺼﺎﺭ ﳍﺎ ﺩﺧَﺎﻥ ﺍ ْ‬
‫ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ ﺍ ﹶﳍﻴّﺒَﺎﻥ ﺍﻟﻔﹶﻬﻤﻲّ ‪ ) :‬ﻭﻟﻜﻦ ﻟﻠﻄﺒﻴﺦ ﻭﻗﺪ ﻋﺮﺍﻫﺎ ** ﻃﻠﻴﺢ ﺍﳍﻢ ﻣﺴﺘﻠﺐ ﺍﻟﻔﺮﺍﺀ ( ) ﻭﻣﺎ ﻏﺬﻳﺖ‬
‫ﻉ ** ﻟﻜﻞﱢ‬
‫ﺸﺐﱡ ﻋَﻠﹶﻰ َﻳﻔﹶﺎ ﹴ‬
‫ﺑﻐﲑ ﻟﻈﻰ ﻓﻨﺎﺭﻯ ** ﻛﻤﺮﺗﻜﻢ ﺍﻟﻐﻤﺎﻣﺔ ﺫﻱ ﺍﻟﻌﻔﺎﺀ ( ﻭﻗﺎﻝ ﺳﺤﺮ ﺍﻟﻌﻮﺩ ‪ ) :‬ﻟﻪ ﻧﺎﺭٌ ُﺗ َ‬
‫ﻣُﺮْ َﻋَﺒ ﹺﻞ ﺍﻷﻫﺪﺍﻡ ﺑﺎﱄ (‬

‫) ﻭﻧﺎﺭ ﻓﻮﻗﻬﺎ ﺑُﺠْﺮٌ ﺭﹺﺣَﺎ ﺏٌ ** ﻣَُﺒﺠّ ﹶﻠ ﹲﺔ َﺗﻘﹶﺎ ﹶﺫﻑُ ﺑﺎ ﹶﳌﺤَﺎ ﹺﻝ (‬

‫ﻋﻠﺔ ﺍﺧﺘﻼﻑ ﺃﻟﻮﺍﻥ ﺍﻟﻨﺎﺭ ﻭﻳﺪ ﱡﻝ ﺃﻳﻀﹰﺎ ﻋﻠﻰ ﻣﺎ ﻗﻠﻨﺎ ‪ :‬ﺃﻥ ﺍﻟﻨﺎﺭ ﳜﺘﻠﻒ ﻟﻮﻧُﻬﺎ ﻋﻠﻰ ﻗﺪﺭ ﺍﺧﺘﻼﻑ ﺟﻨﺲ ﺍﻟﺪﱡﻫﻦ‬
‫ﻭﺍﳊﻄﺐ ﻭﺍﻟﺪﺧَﺎﻥ ﻭ َﻋﻠﹶﻰ ﻗﺪﺭ ﻛﺜﺮِﺓ ﺫﻟﻚ ﻭﻗﻠﱠﺘﻪ ﻭ َﻋﻠﹶﻰ ﻗﺪﺭ ﻳُﺒْﺴﻪ ﻭﺭﻃﻮﺑﺘﻪ ﻗﻮ ﹸﻝ ﺍﻟﺮﺍﻋﻲ ﺣﲔ ﺃﺭﺍﺩ ﺃﻥ ﻳﺼﻒ‬
‫ﺐ ﻓﻘﺎﻝ ‪ ) :‬ﻭﻗﻊ ﺍﻟﺮﺑﻴﻊ ﻭﻗﺪ ﺗﻘﺎﺭﺏ ﺧﻄﻮﻩ ** ﻭﺭﺃﻯ ﺑﻌﻘﻮﺗﻪ ﺃﺯﻝ ﻧﺴﻮﻻ (‬ ‫ﻟﻮ ﹶﻥ ﺫﺋ ﹴ‬

‫) ﻣﺘﻮﺿﺢ ﺍﻷﻗﺮﺍﺏ ﻓﻴﻪ ﺷﻬﺒﺔ ** ﻫﺶ ﺍﻟﻴﺪﻳﻦ ﲣﺎﻟﻪ ﻣﺸﻜﻮﻻ ( ) ﻛﺪﺧﺎﻥ ﻣﺮﲡﻞ ﺑﺄﻋﻠﻰ ﺗﻠﻌﺔ ** ﻏﺮ ﺛﺎﻥ ﺿﺮﻡ‬
‫ﻼ ﻣﻦ ﺟﺮﺍ ٍﺩ ﻓﻬﻮ ﻳﺸﻮﻳﻪ ﻭﺟﻌﻠﻪ ﹶﻏﺮْﺛﺎﻥ ﻟﻜﻮﻥ ﺍﻟ َﻐﺮﹺﺙ ﻻ ﳜﺘﺎﺭ‬
‫ﻋﺮﻓﺠﹰﺎ ﻣﺒﻠﻮﻻ ( ﺍﳌﺮﲡﻞ ‪ :‬ﺍﻟﺬﻱ ﺃﺻﺎﺏ ﺭﹺﺟ ﹰ‬
‫ﺍﳊﻄﺐ ﺍﻟﻴﺎﺑﺲ َﻋﻠﹶﻰ ﺭﻃﹾﺒﻪ ﻓﻬﻮ ﻳﺸﻮﻳﻪ ﲟﺎ ﺣﻀَﺮﻩ ﻭﺃﺩﺍﺭ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻟﻴﻜﻮﻥ ﻟﻮﻥ ﺍﻟﺪﺧَﺎﻥ ﺑﻠﻮﻥ ﺍﻟﺬﺋﺐ ) ﺗﻌﻈﻴﻢ‬
‫ﺯﺭﺍﺩُﺷﺖ ﻟﺸﺄﻥ ﺍﻟﻨﺎﺭ ( ﻭﺯﺭﺍﺩُﺷﺖ ﻫﻮ ﺍﻟﺬﻱ ﻋﻈﻢ ﺍﻟﻨﺎﺭ ﻭﺃﻣﺮ ﺑﺈﺣﻴﺎﺋﻬﺎ ﻭﻬﻧﻰ ﻋﻦ ﺇﻃﻔﺎﺋﻬﺎ ﻭﻬﻧﻰ ﺍﳊﻴﱠﺾ ﻋﻦ‬
‫ﻣﺴﻬﺎ ﻭﺍﻟﺪﻧﻮﱢ ﻣﻨﻬﺎ ﻭﺯﻋﻢ ﺃﻥ ﺍﻟﻌﻘﺎﺏ ﰲ ﺍﻵﺧﺮﺓ ﺇﳕﺎ ﻫﻮ ﺑﺎﻟﱪ ِﺩ ﻭﺍﻟﺰﻣﻬﺮﻳﺮ ﻭﺍﻟﺪﱠﻣَﻖ ‪.‬‬

‫ﻋﻠﺔ ﲣﻮﻳﻒ ﺯﺭﺍﺩﺷﺖ ﺃﺻﺤﺎﺑﻪ ﺑﺎﻟﱪﺩ ﻭﺍﻟﺜﻠﺞ ﻭﺯﻋﻢ ﺃﺻﺤﺎﺏ ﺍﻟﻜﻼﻡ ﺃﻥ ﺯَﺭَﺍﺩُﺷﺖ ﻭﻫﻮ ﺻﺎﺣﺐ ﺍﺠﻤﻟﻮﺱ ﺟﺎﺀ‬
‫ﻣﻦ ﺑَﻠﹾﺦ ﻭﺍﺩﻋﻰ ﺃﻥ ﺍﻟﻮﺣﻲ ﻧﺰﻝ ﻋﻠﻴﻪ َﻋﻠﹶﻰ ﺟﺒﺎﻝ ﺳﻴﻼﻥ ﻭﺃﻧﻪ ﺣﲔ ﺩﻋﺎ ﺳﻜﺎﻥ ﺗﻠﻚ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺒﺎﺭﺩﺓ ﺍﻟﺬﻳﻦ ﻻ‬
‫ﻳﻌﺮﻓﻮﻥ ﺇﻻ ﺍﻷﺫﻯ ﺑﺎﻟﱪﺩ ﻭﻻ ﻳﻀﺮﺑﻮﻥ ﺍﳌﺜﻞ ﺇﻻ ﺑﻪ ﺣﱴ ﻳﻘﻮﻝ ﺍﻟﺮﺟﻞ ﻟﻌﺒﺪﻩ ‪ :‬ﻟﺌﻦ ﻋﺪﺕ ﺇﱃ ﻫﺬﺍ ﻷﻧﺰﻋﻦﱠ ﺛﻴﺎﺑﻚ‬
 ‫ﻭﻷﻗﻴﻤﻨﱠﻚ ﰲ ﺍﻟﺮﻳﺢ ﻭﻷُﻭﻗﻔﻨﱠﻚ ﰲ ﺍﻟﺜﻠﺞ ﻓﻠﻤﺎ ﺭﺃﻯ ﻣﻮﻗِﻊ ﺍﻟﱪ ِﺩ ﻣﻨﻬﻢ ﻫﺬﺍ ﺍﳌﻮﻗﻊ ﺟﻌﻞ ﺍﻟﻮﻋﻴﺪ ﺑﺘﻀﺎﻋُﻔِﻪ ﻭﻇﻦﱠ‬
‫ﺃﻥﹼ ﺫﻟﻚ ﺃﺯ َﺟﺮُ ﳍﻢ ﻋﻤﺎ ﻳﻜﺮﻩ ‪.‬‬
‫ﻭﺯَﺭﺍﺩُﺷﺖ ﰲ ﺗﻮﻋﺪﻩ ﺗﻠﻚ ﺍﻷﻣﺔ ﺑﺎﻟﺜﻠﺞ ﺩﻭﻥ ﺍﻟﻨﺎﺭ ُﻣ ِﻘﺮﱞ ﺑﺄﻧﻪ ﱂ ﻳُﺒﻌﺚ ﺇﻻ ﺇﱃ ﺃﻫﻞ ﺗﻠﻚ ﺍﳉﺒﺎﻝ ﻭﻛﺄﻧﻪ ﺇﺫﺍ ﻗﻴﻞ ﻟﻪ‬
‫‪ :‬ﺃﻧﺖ ﺭﺳﻮﻝ ﺇﱃ ﻣﻦ ﻗﺎﻝ ﻷﻫﻞ ﺍﻟﺒﻼﺩ ﺍﻟﺒﺎﺭﺩﺓ ﺍﻟﺬﻳﻦ ﻻﺑﺪّ ﳍﻢ ﻣﻦ ﻭﻋﻴ ٍﺪ ﻭﻻ ﻭﻋﻴ َﺪ ﳍﻢ ﺇﻻ ﺑﺎﻟﺜﻠﺞ ‪.‬‬
‫ﻭﻫﺬﺍ ﺟﻬﻞﹲ ﻣﻨﻪ ﻭﻣﻦ ﺍﺳﺘﺠﺎﺏ ﻟﻪ ﺃﺟﻬ ﹸﻞ ﻣﻨﻪ ‪.‬‬

‫ﺭﺩ ﻋﻠﻰ ﺯﺭﺍﺩﺷﺖ ﰲ ﺍﻟﺘﺨﻮﻳﻒ ﺑﺎﻟﺜﻠﺞ‬

‫ﻭﺍﻟﺜﻠﺞ ﻻ ﻳﻜﹾﻤُﻞ ﳌﻀﺎﺩﱠﺓ ﺍﻟﻨﺎﺭ ﻓﻜﻴﻒ ﻳﺒﻠﻎ ﻣﺒﻠﻐﻬﺎ ﻭﺍﻟﺜﻠﺞ ﻳُ ْﺆ ﹶﻛﻞﹸ ﻭﻳﺸﺮﺏ ﻭﻳُﻘﻀﻢ ﻗﻀﻤﹰﺎ ﻭﳝﺰَﺝ ﺑﺎﻷﺷﺮﺑﺔ‬
‫ﻭﻳﺪﻓﻦ ﻓﻴﻪ ﺍﳌﺎﺀ ﻭﻛﺜﲑ ﻣﻦ ﺍﻟﻔﻮﺍﻛﻪ ‪.‬‬
‫ﻭﺭﲟﺎ ﺃﺧﺬ ﺑﻌﺾ ﺍﳌﺘﺮﻓﲔ ﺍﻟﻘﻄﻌﺔ ﻣﻨﻪ ﻛﻬﺎﻣَﺔ ﺍﻟﺜﻮﺭ ﻓﻴﻀﻌﻬﺎ ﻋَﻠﹶﻰ ﺭﺃﺳﻪ ﺳﺎﻋﺔ ﻣﻦ ﻬﻧﺎﺭ ﻭﻳﺘﱪّﺩ (‬
‫ﺑﺬﻟﻚ ‪.‬‬
‫ﻂ‪.‬‬
‫ﻒ ﻋﻠﻴﻪ ﺍﳌﺮﺽ ﹶﻗ ﱡ‬
‫ﻭﻟﻮ ﺃﻗﺎﻡ ﺇﻧﺴﺎﻥ َﻋﻠﹶﻰ ﻗﻄﻌﺔ ﻣﻦ ﺍﻟﺜﻠﺞ ﻣﻘﺪﺍ ﹺﺭ ﺻﺨﺮﺓ ﰲ ﺣَﻤﺪﺍﻥ ﺭﻳﺢ ﺳﺎﻋ ﹰﺔ ﻣﻦ ﻬﻧﺎﺭ ﳌﺎ ﺧﻴ َ‬
‫ﻓﻠﻮ ﻛﺎﻥ ﺍﳌﺒﺎﻟﻐﺔ ﰲ ﺍﻟﺘﻨﻔﲑ ﻭﺍﻟﺰﺟﺮ ﺃﺭﺍﺩ ﻭﺇﻟﻴﻪ ﻗﹶﺼ َﺪ ﻟ ﹶﺬﻛﹶﺮ ﻣﺎ ﻫﻮ ﰲ ﺍﳊﻘﻴﻘﺔ ﻋﻨﺪ ﺍﻷﻣﻢ ﺃﺷﺪﱡ ﻭﺍﻟﻮﻋﻴﺪ ﲟﺎ ﻫﻮ‬
‫ﺃﺷﺪ ﻭﲟﺎ ﻳﻌﻢ ﺑﺎﳋﻮﻑ ﺳﻜﺎﻥ ﺍﻟﺒﻼﺩ ﺍﻟﺒﺎﺭﺩﺓ ﻭﺍﳊﺎﺭﺓ ﺃﺷﺒﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺒﺎﻟﻐ ﹶﺔ ﻳﺮﻳﺪ ‪.‬‬
‫ﻭﺍﻟﺜﻠﺞ ﻗﺪ ﻳﺪﺍﻭَﻯ ﺑﻪ ﺑﻌﺾ ﺍﳌﺮﺿﻰ ﻭﻳﺘﻮﻟﺪ ﻓﻴﻪ ﺍﻟﺪﻭﺩ ﻭﲣﻮﺿﻪ ﺍﳊﻮﺍﻓ ُﺮ ﻭﺍﻷﻇﻼﻑ ﻭﺍﻷﺧﻔﺎﻑ ﻭﺍﻷﻗﺪﺍﻡ ﺑﺎﻟﻠﻴﻞ‬
‫ﻭﺍﻟﻨﻬﺎﺭ ﰲ ﺍﻷﺳﻔﺎﺭ ‪.‬‬
‫ﻭﰲ ﺃﻳﺎﻡ ﺍﻟﺼﻴﺪ ﻳﻬﻮﻥ ﻋَﻠﹶﻰ ﻣﻦ ﺷﺮﹺﺏ ﲬﺴﺔ ﺃﺭﻃﺎﻝ ﻧﺒﻴﺬ ﺃﻥ ﻳﻌﺪ َﻭ ﻋﻠﻴﻪ ﲬﺴﺔ ﺃﺷﻮﺍﻁ ‪.‬‬

‫ﻣﻌﺎﺭﺿﺔ ﺑﻌﺾ ﺍﺠﻤﻟﻮﺱ ﰲ ﻋﺬﺍﺏ ﺍﻟﻨﺎﺭ ﻭﻗﺪ ﻋﺎﺭﺿﲏ ﺑﻌﺾ ﺍﺠﻤﻟﻮﺱ ﻭﻗﺎﻝ ‪ :‬ﻓﻠﻌﻞﱠ ﺃﻳﻀﹰﺎ ﺻﺎﺣﺒﻜﻢ ﺇﳕﺎ ﺗﻮﻋﱠﺪ‬
‫ﺃﺻﺤﺎﺑﻪ ﺑﺎﻟﻨﺎﺭ ﻷﻥ ﺑﻼﺩﻫﻢ ﻟﻴﺴﺖ ﺑﺒﻼﺩ ﺛﻠﺞ ﻭﻻ ﺩَﻣ َﻖ ﻭﺇﳕﺎ ﻫﻲ ﻧﺎﺣﻴﺔ ﺍﳊﺮﻭﺭ ﻭﺍﻟﻮ ﻫَﺞ ﻭﺍﻟﺴﱠﻤﻮﻡ ﻷﻥ ﺫﻟﻚ‬
‫ﺍﳌﻜﺮﻭﻩ ﺃﺯﺟﺮ ﳍﻢ ﻓﺮﺃﻱ ﻫﺬﺍ ﺍﺠﻤﻟﻮﺳﻲ ﺃﻧﻪ ﻗﺪ ﻋﺎﺭﺿﲏ ﻓﻘﻠﺖ ﻟﻪ ‪ :‬ﺇﻥ ﺃﻛﺜﺮ ﺑﻼﺩ ﺍﻟﻌﺮﺏ ﻣﻮﺻﻮﻓﺔ ﺑﺸﺪﺓ ﺍﳊﺮ ﰲ‬
‫ﺍﻟﺼﻴﻒ ﻭﺷﺪﺓ ﺍﻟﱪﺩ ﰲ ﺍﻟﺸﺘﺎﺀ ﻷﻬﻧﺎ ﺑﻼﺩ ﺻﺨﻮﺭ ﻭﺟﺒﺎﻝ ﻭﺍﻟﺼﺨﺮ ﻳﻘﺒﻞ ﺍﳊﺮ ﻭﺍﻟﱪﺩ ﻭﻟﺬﻟﻚ ﲰﺖ ﺍﻟﻔﺮﺱ‬
‫ﺑﺎﻟﻔﺎﺭﺳﻴﺔ ﺍﻟﻌﺮﺏ ﻭﺍﻷﻋﺮﺍﺏ ‪ :‬ﹶﻛ ْﻬﻴَﺎﻥ ﻭﺍﻟﻜﹶﻪ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ ﻫﻮ ﺍﳉﺒﻞ ﻓﻤﱴ ﺃﺣﺒﺒﺖ ﺃﻥ ﺗﻌﺮﻑ ﻣﻘﺪﺍﺭ ﺑﺮﺩ ﺑﻼﺩﻫﻢ ﰲ‬
‫ﺍﻟﺸﺘﺎﺀ ﻭﺣﺮﱢﻫﺎ ﰲ ﺍﻟﺼﻴﻒ ﻓﺎﻧﻈﺮ ﰲ ﺃﺷﻌﺎﺭﻫﻢ ﻭﻛﻴﻒ ﻗﺴﱠﻤﻮﺍ ﺫﻟﻚ ﻭﻛﻴﻒ ﻭﺿﻌﻮﻩ ﻟﺘﻌﺮﻑ ﺃﻥ ﺍﳊﺎﻟﺘﲔ ﺳﻮﺍﺀ‬
‫ﻋﻨﺪﻫﻢ ﰲ ﺍﻟﺸﺪﺓ ‪.‬‬
‫ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﱪﻭﺩﺓ ﻭﺍﻟﺜﻠﺞ ﻭﺍﻟﺒﻼﺩ ﻟﻴﺲ ﻳﺸﺘﺪ ﺑﺮﺩﻫﺎ َﻋﻠﹶﻰ ﻛﺜﺮﺓ ﺍﻟﺜﻠﺞ ﻓﻘﺪ ﺗﻜﻮﻥ ﺑﻠﺪﺓ ﺃﺑﺮﺩ ﻭﺛﻠﺠﻬﺎ ﺃﻗﻞ ﻭﺍﳌﺎﺀ‬
‫ﻟﻴﺲ ﳚﻤ ُﺪ ﻟﻠﱪﺩ ﻓﻘﻂ ﻓﻴﻜﻮﻥ ﻣﱴ ﺭﺃﻳﻨﺎ ﺑﻠﺪﺓ ﺛﻠﺠﻬﺎ ﺃﻛﺜﺮ ﺣﻜﻤﻨﺎ ﺃﻥ ﻧﺼﻴﺒﻬﺎ ﻣﻦ ﺍﻟﱪﺩ ﺃﻭﻓﺮ ‪.‬‬
‫ﺻﻨّ ْﺒ َﺮ ﹰﺓ ﻓﻼ ﳚﻤﺪ ﺍﳌﺎﺀ ﻭﳚﻤﺪ‬
‫ﻭﻗﺪ ﺗﻜﻮﻥ ﺍﻟﻠﻴﻠﺔ ﺑﺎﺭﺩﺓ ﺟﺪﹰﺍ ﻭﺗﻜﻮﻥ ِ‬

‫ﻓﻴﻤﺎ ﻫﻮ ﺃﻗ ﱡﻞ ﻣﻨﻬﺎ ﺑﺮﺩﹰﺍ ﻭﻗﺪ ﳜﺘﻠﻒ ﲨﻮﺩ ﺍﳌﺎﺀ ﰲ ﺍﻟﻠﻴﻠﺔ ﺫﺍﺕ ﺍﻟﺮﻳﺢ ﻋَﻠﹶﻰ ﺧﻼﻑ ﻣﺎ ﻳﻘﺪﱢﺭﻭﻥ ﻭﻳﻈﻨﻮﻥ ‪.‬‬
‫ﻭﻗﺪ ﺧﱪﱐ ﻣﻦ ﻻ ﺃﺭﺗﺎﺏ ﲞﱪﻩ ﺃﻬﻧﻢ ﻛﺎﻧﻮﺍ ﰲ ﻣﻮﺿ ﹴﻊ ﻣﻦ ﺍﳉﺒَﻞ ﻳﺴَﺘ ْﻐﺸُﻮ ﹶﻥ ﺑﻪ ﺑﻠﺒﺲ ﺍﳌﺒﻄﱠﻨﺎﺕ ﻭﻣﱴ ﺻﺒﻮﺍ ﻣﺎ ًﺀ‬
 ‫ﺝ ﻭﻭﺿﻌﻮﻩ ﲢﺖ ﺍﻟﺴﻤﺎﺀ َﺟ َﻤ َﺪ ﻣﻦ ﺳﺎﻋﺘﻪ ‪.‬‬
‫ﰲ ﺇﻧﺎﺀ ﺯﺟﺎ ﹴ‬
‫ﻑ ﺟﻮﺍﻫﺮ ﻭﻣﻘﺎﺑﻼﺕ ﺃﺣﻮﺍﻝ ﻛﺴﺮﻋﺔ ﺍﻟﱪﺩ‬ ‫ﻁ ﻭﻣﻘﺎﺩﻳﺮ ﻭﺍﺧﺘﻼ ِ‬ ‫ﻓﻠﻴﺲ ُﺟﻤُﻮﺩ ﺍﳌﺎﺀ ﺑﺎﻟﱪﺩ ﻓﻘﻂ ﻭﻻ ﺑﺪ ﻣﻦ ﺷﺮﻭ ٍ‬
‫ﰲ ﺑﻌﺾ ﺍﻷﺩﻫﺎﻥ ﻭﺇﺑﻄﺎﺋﻪ ﻋﻦ ﺑﻌﺾ ﻭﻛﺎﺧﺘﻼﻑ ﻋﻤﻠﻪ ﰲ ﺍﳌﺎﺀ ﺍﳌﻐْﻠﹶﻰ ﻭﰲ ﺍﳌﺎﺀ ﺍﳌﺘﺮﻭﻙ ﻋَﻠﹶﻰ ﺣﺎﻟﻪ ﻭﻛﺎﺧﺘﻼﻑ‬
‫ﻋﻤﻠﻪ ﰲ ﺍﳌﺎﺀ ﻭﺍﻟﻨﺒﻴﺬ ﻭﻛﻤﺎ ﻳﻌﺘﺮﻱ ﺍﻟَﺒﻮْﻝ ﻣﻦ ﺍﳋﹸﺜﹸﻮﺭﺓ ﻭﺍﳉﻤﻮﺩ ﻋَﻠﹶﻰ ﻗﺪﺭ ﻃﺒﺎﺋﻊ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﻘﻠﺔ ‪.‬‬
‫ﻭﺍﻟﺰﱠﻳﺖ ﺧﺎﺻﺔ ﻳﺼﻴﺒﻪ ﺍﳌﻘﺪﺍﺭ ﺍﻟﻘﻠﻴﻞ ﻣﻦ ﺍﻟﻨﺎﺭ ﻓﻴﺴﺘﺤﻴﻞ ﻣﻦ ﺍﳊﺮﺍﺭﺓ ﺇﱃ ﻣﻘﺪﺍﺭ ﻻ ﻳﺴﺘﺤﻴﻞ ﺇﻟﻴﻪ ﻣﺎ ﻫﻮ ﺃﹶﺣﺮّ ‪.‬‬
‫ﺭﺩﱞ ﺁﺧﺮ ﻋﻠﻰ ﺍﺠﻤﻟﻮﺱ ﻭﺣﺠﺔﹲ ﺃﺧﺮﻯ ﻋَﻠﹶﻰ ﺍﺠﻤﻟﻮﺱ ﻭﺫﻟﻚ ﺃﻥ ﳏﻤﺪﹰﺍ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻮ ﻛﺎﻥ ﻗﺎﻝ ‪ :‬ﱂ‬
‫ﺝ ﺃﻣﺮ ِﻩ‬
‫ﺚ ﺇﻻ ﺇﱃ ﺃﻫﻞ ﻣﻜﺔ ﻟﻜﺎﻥ ﻟﻪ ﻣﺘﻌﻠﻖ ﻣﻦ ﺟﻬﺔ ﻫﺬﻩ ﺍﳌﻌﺎﺭﺿﺔ ﻓﺄﻣﺎ ﻭﺃﺻﻞ ﻧﺒﻮﱠﺗﻪ ﻭﺍﻟﺬﻱ ﻋﻠﻴﻪ ﳐﺮ ُ‬ ‫ﺃﹸﺑﻌ ﹾ‬
‫ﻭﺍﺑﺘﺪﺍ ُﺀ ﻣﺒﻌﺜﻪ ﺇﱃ ﺳﺎﻋﺔ ﻭﻓﺎﺗﻪ‬

‫ﺱ ﺇﻧﱢﻲ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ﺇﻟﹶﻴْﻜﹸﻢ‬ ‫ﺃﻧﻪ ﺍﳌﺒﻌﻮﺙ ﺇﱃ ﺍﻷﲪﺮ ﻭﺍﻷﺳﻮﺩ ﻭﺇﱃ ﺍﻟﻨﺎﺱ ﻛﺎﻓﺔ ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ‪ :‬ﹸﻗ ﹾﻞ ﻳَﺎ ﹶﺃﻳﱡﻬَﺎ ﺍﻟﻨﱠﺎ ُ‬
‫ﺸ ﹺﺮ ﻓﻠﻢ ﻳﺒﻖ ﺃﻥ ﻳﻜﻮﻥ ﻣﻊ ﺫﻟﻚ ﻗﻮﳍﻢ ﻣﻌﺎﺭﺿﺔ ﻭﺃﻥ ُﻳ َﻌﺪّ ﰲ ﺑﺎﺏ ﺍﳌﻮﺍﺯﻧﺔ ‪.‬‬ ‫َﺟﻤِﻴﻌﹰﺎ ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ ‪ :‬ﻧﺬِﻳﺮﹰﺍ ِﻟ ﹾﻠَﺒ َ‬
‫ﺡ ﺫﻭ ﺍﻟ ﹶﻔ ْﺮ َﻭِﺓ‬
‫ﳑﺎ ﻗﻴﻞ ﰲ ﺍﻟﱪﺩ ﻭﳑﺎ ﻗﺎﻟﻮﺍ ﰲ ﺍﻟﱪﺩ ﻗﻮﻝ ﺍﻟﻜﻤﻴﺖ ‪ ) :‬ﺇﺫﺍ ﺍﻟﺘﻒّ ﺩﻭﻥ ﺍﻟﻔﺘﺎ ِﺓ ﺍﻟﻀﱠﺠﹺﻴ ُﻊ ** ﻭ َﻭ ْﺣ َﻮ َ‬
‫ﺍﳌﹸ ْﺮ ِﻣﻞﹸ (‬

‫) ﺳﻘﻂ ‪ :‬ﺑﻴﺖ ﺍﻟﺸﻌﺮ ( ) ﻭﺭﺍﺡ ﺍﻟﻔﻨﻴﻖ ﻣﻊ ﺍﻟﺮﺍﺋﺤﺎﺕ ** ﻛﺈﺣﺪﻯ ﺃﻭﺍﺋﻠﻬﺎ ﺍﳌﺮﺳﻞ ( ﻭﻗﺎﻝ ﺍﻟﻜﻤﻴﺖ ﺃﻳﻀﹰﺎ ﰲ‬
‫ﺐ ( ) ﻭﻛ ْﻬ ﹶﻜ َﻪ ﺍﳌ ْﺪِﻟﺞُ‬
‫ﺿﻦﱠ ﻣﻦ ِﻗﺪْﺭﻩ ﺫﹸﻭ ﺍﻟ ِﻘ ْﺪ ﹺﺭ ﺑﺎ ﹾﻟﻌُ ﹶﻘ ﹺ‬
‫ﻣﺜﻞ ﺫﻟﻚ ‪ ) :‬ﻭﺟﺎﺀﺕ ﺍﻟﺮﻳﺢ ﻣﻦ ﺗﻠﻘﺎﺀ َﻣ ْﻐﺮﹺﻬﺑﺎ ** َﻭ َ‬
‫ﺍﳌﻘﺮﻭ ُﺭ ﰲ َﻳ ِﺪ ِﻩ ** ﻭﺍﺳﺘﺪﻓﺄ ﺍﻟﻜﻠﺐ ﰲ ﺍﳌﺄﺳﻮﺭ ﺫﻱ ﺍﻟﺬﱢﺋﺐ (‬
‫ﻭﻗﺎﻝ ﰲ ﻣﺜﻠﻪ ﹺﺟﺮَﺍ ﹸﻥ ﺍﻟﻌَﻮ ِﺩ ‪ ) :‬ﻭﻣﺸﺒﻮﺡ ﺍﻷﺷﺎﺟﻊﹺ ﺃﺭﳛ ﹴﻲ ** ﺑﻌﻴﺪ ﺍﻟﺴﻤ ﹺﻊ ﻛﺎﻟﻘﻤﺮ ﺍﳌﻨﲑ ( ) ﺭﻓﻴﻊ ﺍﻟﻨﺎﻇﺮﻳﻦ ﺇﱃ‬
‫ﺢ ﻣﻦ ﻳﺪﻳِﻪ ** ﺇﺫﺍ ﺩُﻓﻊ ﺍﻟﻴﺘﻴ ُﻢ ﻋﻦ ﺍﳉﺰﻭ ﹺﺭ (‬
‫ﺕ ﰲ ﺍﳋﻠ ُﻖ ﺍﻟﻴﺴﲑ ( ) ﻳﻜﺎﺩ ﺍﺠﻤﻟ ُﺪ ﻳﻨﻀ ُ‬
‫ﺍﳌﻌﺎﱄ ** ﻋَﻠﻰ ﺍﻟﻌِﻼ ِ‬

‫ﺖ ﻓﺘﺎﹸﺓ ﺍﳊﻲ ﺗﺪﻧﻮ ** ﻣﻊ ﺍﳍﻼﻙ ﻣﻦ‬‫ﺕ ﺍﻟﻜﻼﺏ ﺻﺒﹰﺎ ﺑﻠﻴﻞﹲ ** ﻭﺁﻝ ﻧﺒﺎﺣﻬﻦّ ﺇﱃ ﺍﳍﺮﻳﺮ ( ) ﻭﻗﺪ ﺟﻌﻠ ْ‬ ‫) ﻭﺃﳉﺄ ِ‬
‫ﱪ)‬‫َﻋ َﺮ ِﻥ ﺍﻟﻘﺪﻭﺭ ( ﻭﻗﺎﻝ ﰲ ﻣﺜﻞ ﺫﻟﻚ ﺍﺑﻦ ﻗﻤﻴﺌﺔ ‪ :‬ﻟﻴﺲ ﻃﻌﻤﻲ ﻃﻌﻢ ﺍﻷﻧﺎﻣﻞ ﺇﺫ ﻗﻠﱠﺺ ﺩﺭﱡ ﺍﻟﻠﻘﺎﺡ ﰲ ﺍﻟﺼﻨ ﹺ‬
‫ﺖ ﺍﻟﺪﺧَﺎﻥ ﻛﺎﻟﻮﺩﻉ ﺍﻷﻩ ** ﺟ ﹺﻦ ﻳﻨﺒﺎﻉ ﻣﻦ‬
‫ﺖ ﺍﻹﻣﺎﺀ ﻛﺎﳉﻌﺜ ﹺﻦ ﺍﻟﺒﺎ ** ﱄ ﻋﻜﻮﻓﹰﺎ ﻋَﻠﻰ ﻗﺮﺍﺭﺓ ﻗِﺪﺭ ( ) ﻭﺭﺃﻳ َ‬‫ﻭﺭﺃﻳ َ‬
‫ﻭﺭﺍﺀ ﺍﻟﺴﺘ ﹺﺮ (‬

‫ﺖ **‬ ‫ﺐ ﺑﻜ ﹺﺮ ( ) ﻭﺇﺫﺍ ﺍﻟﻌَﺬﺍﺭﻯ ﺑﺎﻟﺪﱡﺧﺎﻥ َﺗ ﹶﻘﻨﱠﻌ ْ‬

‫ﺱ ﻣﻦ ﺍﻷﺭﺍﻧ ﹺ‬‫) ﺣﺎﺿﺮ ﺷﺮﻛﻢ ﻭﺧﲑﻛ ُﻢ َﺩ ** ﺭﱡ ﺧﺮﻭ ﹴ‬
‫ﳉﻠﱠ ِﺔ (‬
‫ﺕ ﺑﺄﺭﺯﺍﻕ ﺍﻟﻌﻴﺎ ﹺﻝ ﻣَﻐَﺎﻟِﻖٌ ** ﺑﻴﺪﻱﱠ ﻣﻦ ﹶﻗﻤَﻊ ﺍﻟﻌﺸﺎﺭ ﺍ ِ‬
‫ﺖ ( ) َﺩﺭﱠ ْ‬
‫ﺐ ﺍﻟﻘﺪﻭﺭ ﻓﻤﻠﱠ ِ‬
‫ﺼ َ‬
‫ﻭﺍﺳﺘﻌﺠﻠﺖ َﻧ ْ‬

‫ﲑ‬
‫ﺐ ﻓﻴﻬﺎ ﻏ َ‬ ‫ﻭﻗﺎﻝ ﺍﳍﺬﱄﹼ ‪ ) :‬ﻭﻟﻴﻠﺔ ﻳﺼﻄﻠﻲ ﺑﺎﻟﻔﺮﺙ ﺟﺎﺯﺭُﻫﺎ ** ﳜﺘﺺﱡ ﺑﺎﻟﻨﱠﻘﹶﺮَﻯ ﺍﳌﺜﹾﺮﻳ َﻦ ﺩَﺍﻋﻴﻬﺎ ( ) ﻻ ﻳﻨﺒﺢ ﺍﻟﻜﻠ ُ‬
‫ﻭﺍﺣﺪٍﺓ ** ﻣﻦ ﺍﻟﺸﱢﺘﺎﺀ ﻭﻻ ﺗَﺴﺮﹺﻱ ﺃﻓﺎﻋﻴﻬﺎ ( ﻭﰲ ﺍﳉﹶﻤ ِﺪ ﻭﺍﻟﱪﺩ ﻭﺍﻷﺯﻣﺎﺕ ﻳﻘﻮﻝ ﺍﻟﻜﻤﻴﺖ ‪ ) :‬ﻭﰲ ﺍﻟﺴﻨ ِﺔ ﺍﳉﻤﺎ ِﺩ‬
‫ﺏ(‬
‫ﺕ ** ﻭﱂ ُﺗ ْﻌﻄﹶﻒ َﻋﻠﹶﻰ ﺍﻟﺮﱡَﺑ ﹺﻊ ﺍﻟﺴﱠﻠﻮ ُ‬
‫ﻼ ٍ‬
‫ﺡ ﻣُﺒْ َﻬ ﹶ‬
‫ﺏ ( ) ﻭ ُﺭ ﻭﱢﺣﺖ ﺍﻟﻠﱢﻘﺎ ُ‬
‫ﻳﻜﻮﻥ ﻏﻴﺜﹰﺎ ** ﺇﺫﺍ ﱂ ﺗﻌﻂ ِﺩﺭﱠﻬﺗﺎ ﺍﻟﻐﻀﻮ ُ‬
 ‫) ﻭﻛﺎﻥ ﺍﻟﺴﱠﻮﻑ ﻟﻠﻔﺘﻴﺎﻥ ﻗﻮﺗﹰﺎ ** ﺗﻌﻴﺶ ﺑﻪ ﻭ ُﻫﻴﱢﺒﺖ ﺍﻟﺮﻗﻮﺏ ( ﻭﰲ ﻫﺬﻩ ﺍﻟﻘﺼﻴﺪﺓ ﻳﻘﻮﻝ ﰲ ﺷﺪﺓ ﺍﳊﺮ ‪) :‬‬
‫ﺖ ﻇﻼ َﻡ ﻟﻴﻠﺘﻪ ﻭﻳﻮﻣﹰﺎ ** ﻳﻜﺎﺩ َﺣﺼَﻰ ﺍﻹﻛﺎﻡ ﺑﻪ‬ ‫ﳉﻨﱠﺎ ﹸﻥ ﻓﻴﻪ ** ﻷﻓﺌﺪﺓ ﺍﻟﻜﻤﺎ ِﺓ ﳍﺎ َﻭﺟﹺﻴﺐ ( ) ﻗﻄﻌ ُ‬
‫ﻕ ﺗﻌﺰﻑ ﺍ ِ‬
‫ﻭ َﺧ ْﺮ ﹴ‬
‫ﺖ ﺍﻟﱵ ﻛﻠﻔﺘﲏ ﺍﻟﱪﺩ ﺷﺎﺗﻴﹰﺎ ** ﻭﺃﻭﺭﺩﺗِﻨﻴﻪ ﻓﺎﻧﻈﺮﻱ ﺃﻱﱠ ﻣﻮ ﹺﺭ ِﺩ (‬ ‫ﻳﺬﻭﺏ ( ﻭﻗﺎﻝ ﺁﺧﺮ ﳌﻌﺸﻮﻗﺘﻪ ‪ ) :‬ﻭﺃﻧ ِ‬
‫ﻓﻤﺎ ﻇﻨﻚ ﺑﱪﺩ ﻳﺆﺩﱢﻱ ﻫﺬﺍ ﺍﻟﻌﺎﺷﻖ ﺇﱃ ﺃﻥ ﳚﻌﻞ ﺷﺪﱠﺗﻪ ﻋﺬﺭﹰﺍ ﻟﻪ ﰲ ﺗﺮﻛﻪ ﺍﻹﳌﺎﻡ ﻬﺑﺎ ﻭﺫﻟﻚ ﻗﻮﻟﻪ ﰲ ﻫﺬﻩ ﺍﻟﻘﺼﻴﺪﺓ‬
‫ﺖ ﳑﺎ ﻛﺎﻥ ﺑﻴﲏ ﻭﺑﻴﻨﻬﺎ **‬‫ﺡ ﻓﺸﻴﻌﻨﺎ ﺇﱃ ﺿﺤﻮﺓ ﺍﻟ َﻐ ِﺪ ( ) ﻓﺄﺻﺒﺤ ُ‬
‫ﺞ ﺃﻥ ﻳﻘﺎ ﹶﻝ ﱄ ** ﺗﺮ ﻭﱠ ْ‬
‫‪ ) :‬ﻓﻴﺎ ﺣﺴﻨﻬﺎ ﺇﺫ ﱂ ﺃ ُﻋ ْ‬
‫ﺳِﻮﻯ ﺫﻛﺮﻫﺎ ﻛﺎﻟﻘﺎﺑﺾ ﺍﳌﺎ َﺀ ﺑﺎﻟﻴﺪ ( ﻭﳑﺎ ﻳﻘﻊ ﰲ ﺍﻟﺒﺎﺏ ﻗﺒﻞ ﻫﺬﺍ ﻭﱂ ﳒﺪ ﻟﻪ ﺑﺎﺑﹰﺎ ﻗﻮﻝ ﻣﺴﻜﲔ ﺍﻟﺪﱠﺍﺭﹺﻣﻲّ ‪:‬‬

‫ﺖ‬
‫ﺱ ﻛﺎﻟﻜﻠﺐ ﺍﻟﻌﻘﻮﺭ ( ) ﻭﺇﱐ ﻻ ﺃﺣ ﱡﻞ ﺑﺒﻄﻦ ﻭﺍ ٍﺩ ** ﻭﻻ ﺁﻭﻱ ﺇﱃ ﺍﻟﺒﻴ ِ‬
‫) ﻭﺇﱐ ﻻ ﺃﻗﻮ ُﻡ ﻋﻠﻰ ﻗﻨﺎﰐ ** ﺃﺳﺐﱡ ﺍﻟﻨﺎ َ‬
‫ﺖ ﺑﻘﺎﺋﻞ ﻟﻠ َﻌ ْﺒ ِﺪ ﺃﻭ ﻗ ْﺪ ** ﺇﺫﺍ‬
‫ﲑ ( ) ﻭﻟﺴ ُ‬
‫ﲑ ( ) ﻭﺇﱐ ﻻ ﺃﺣﺎ ﻭﹺﺹ ﻋﻘ َﺪ ﻧﺎﺩ ** ﻭﻻ ﺃﺩﻋﻮ ﺩﻋﺎﺋﻲ ﺑﺎﻟﺼﻐ ﹺ‬ ‫ﺍﻟﻘﺼ ﹺ‬
‫ﺖ ﺩﺧﺎﻥ ﺃﺗﱡﻮﻥ ﻭﺍﺣﺪ ﻣﻦ ﺍﺑﺘﺪﺍﺋﻪ ﺇﱃ ﺍﻧﻘﻀﺎﺋﻪ ﻟﺮﺃﻳﺖ ﻓﻴﻪ ﺍﻷﺳﻮﺩ ﺍﻟﻔﺎﺣﻢ‬ ‫ﲑ ( ﻭﻟﻮ ﺗﺄﻣﻠ َ‬ ‫ﺕ ﺑﺎﻟﻌﻮ ِﺩ ﺍﻟﺼﻐ ﹺ‬
‫ﺃﻭﻗﺪ َ‬
‫ﻭﺍﻷﺑﻴﺾ ﺍﻟﻨﺎﺻﻊ ‪.‬‬
‫ﻭﺍﻟﺴﻮﺍﺩ ﻭﺍﻟﺒﻴﺎﺽ ﳘﺎ ﺍﻟﻐﺎﻳﺔ ﰲ ﺍﳌﻀﺎﺩﱠﺓ ﻭﺫﻟﻚ َﻋﻠﹶﻰ ﻗﺪﺭ ﺍﻟﺒﺨﺎﺭ ﻭﺍﻟﺮﻃﻮﺑﺎﺕ ﻭﻓﻴﻤﺎ ﺑﻴﻨﻬﻤﺎ ﺿﺮﻭﺏ ﻣﻦ ﺍﻷﻟﻮﺍﻥ‬
‫‪.‬‬
‫ﺾ ﻣﺎ ﻗﺎﻟﻮﺍ‬
‫ﳋﺼِﻴﻒ ﻭﺫﻟﻚ ﻛﻠﻪ ﻋﻠﻰ ﻓﻬﺬﺍ ﺑﻌ ُ‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﺮﻣﺎﺩ ﻣﻨﻪ ﺍﻷﺳﻮﺩ ﻭﻣﻨﻪ ﺍﻷﺑﻴﺾ ﻭﻣﻨﻪ ﺍﻷﺻﻬﺐ ﻭﻣﻨﻪ ﺍ ﹶ‬
‫ﰲ ﺍﻟﱪﺩ ‪.‬‬

‫ﺑﻌﺾ ﻣﺎ ﻗﻴﻞ ﰲ ﺻﻔﺔ ﺍﳊﺮ‬

‫ﺲ ﺣﱴ ﻛﺄﻧﻪ **‬
‫ﻭﺳﻨﺬﻛﺮ ﺑﻌﺾ ﻣﺎ ﻗﺎﻟﻮﺍ ﰲ ﺻﻔﺔ ﺍﳊﺮ ﻗﺎﻝ ﻣﻀﺮﱢﺱ ﺑﻦ ﺯُﺭﺍﺭﺓ ﺑﻦ ﻟﻘﻴﻂ ‪ ) :‬ﺗﺪﻟﹼﺖ ﻋﻠﻴﻬﺎ ﺍﻟﺸﻤ ُ‬
‫ﻣﻦ ﺍﳊﺮ ﻳُﺮﻣﻰ ﺑﺎﻟﺴﻜﻴﻨﺔ ﻧُﻮﺭُﻫﺎ ( ) ﺳﺠﻮﺩﹰﺍ ﻟﺪَﻯ ﺍﻷﺭْﻃﹶﻰ ﻛﺄﻥ ﺭﺅﻭﺳﻬﺎ ** ﻋﻼﻫﺎ ﺻﺪﺍﻉٌ ﺃﻭ ﹶﻓ ﻮَﺍ ﹴﻝ ﻳﺼُﻮﺭﻫﺎ (‬
‫ﻭﻗﺎﻝ ﺍﻟﻘﻄﺎﻣﻲﱡ ‪:‬‬

‫ﺕ ﺍﻟﻐُ َﻮ ْﻳ ﹺﺮ ﻭﻗﺪ **‬

‫ﺢ ﺳﺎﻛﻨﺔﹲ ﻭﺍﻟﻈ ﱡﻞ ﻣﻌﺘﺪ ﹸﻝ ( ) ﺣﱴ ﻭﺭﺩْﻥ َﺭ ِﻛﻴﱠﺎ ِ‬
‫) ﻓﻬﻦ ﻣﻌﺘﺮﺿﺎ ﺕٌ ﻭﺍﳊﺼﻰ ﺭﻣِﺾٌ ** ﻭﺍﻟﺮﻳ ُ‬
‫ﻛﺎﺩ ﺍﳌﹸﻼ ُﺀ ﻣﻦ ﺍﻟﻜﺘﱠﺎﻥ ﻳﺸﺘﻌ ﹸﻞ ( ﻭﻗﺎﻝ ﺍﻟﺸﻤﺎﺥ ﺑﻦ ﺿِﺮﺍﺭ ‪ ) :‬ﻛﺄﻥ ﻗﹸﺘﻮﺩﻱ ﻓﻮﻕ ﺟﺄﺏ ﻣﻄﺮﺩ ** ﻣﻦ ﺍﳊﻘﺐ‬
‫ﻻﺣﺘْﻪ ﺍﳉﺪﺍﺩ ﺍﻟﻐﻮﺍﺭﺯ ( ) ﻃﻮﻯ ﻇﻤﺄﻫﺎ ﰲ ﺑﻴﻀﺔ ﺍﻟﻘﻴﻆ ﺑﻌﺪ ﻣﺎ ** ﺟﺮَﺕ ﰲ ﻋِﻨﺎﻥ ﺍﻟﺸﱢﻌﺮَﻳﲔ ﺍﻷﻣﺎﻋ ُﺰ ( )‬
‫ﻭﻇﻠﺘﺖ ﺑﻴﻤﺆﻭ ٍﺩ ﻛﺄﻥ ﻋﻴﻮﻬﻧﺎ ** ﺇﱃ ﺍﻟﺸﻤﺲ ﻫﻼ ﺗﺪﻧﻮ ﺭﻛﻲﱞ ﻧﻮﺍﻛﺰ (‬

‫ﺞ ** ﻣﻦ‬‫ﺥ ﺑﻐﺎﻳﺔ ﺍﻟﺘﻘﺪﱘ ‪ ) .‬ﻭﻧﺎﺭ ﻭﺩﻳﻘﺔ ﰲ ﻳﻮﻡ َﻫْﻴ ﹴ‬

‫ﻭﳍﺬﻩ ﺍﻷﺑﻴﺎﺕ ﻛﺎﻥ ﺍﳊﻄﻴﺌﺔ ﻭﺍﻟﻔﺮﺯﺩﻕ ﻳﻘﺪﱢﻣﺎﻥ ﺍﻟﺸﻤﺎ َ‬
‫ﺲ ﺟُﻮﻧﺎ ( ﻭﻗﺎﻝ ﻣﺴﻜﲔٌ‬ ‫ﺖ ** ﺟَﻨﺎﺩُﻬﺑﺎ ﻭﻛﺎﻥ ﺍﻟﻌﻴ ُ‬
‫ﺖ ﳍﺎ ﺍﳉﺒﻴﻨﺎ ( ) ﺇﺫﺍ ﻣَﻌﺰﺍ ُﺀ ﻫﺎﺟﺮٍﺓ ﺃﻭﻧﱠ ْ‬‫ﺍﻟﺸﱢﻌﺮﻯ ﻧﺼْﺒ ُ‬
‫ﺏ ﻣﻦ ﺍﻟﺸﱠﻤﺲ‬ ‫ﺖ ﻛﺄﻥﹼ ﻇﺒﺎﺀَﻫﺎ ** ﺇﺫﺍ ﻣﺎ ﺃﺗﱠﻘﺘﻬﺎ ﺑﺎﻟﻘﺮﻭﻥ ﺳﺠﻮ ُﺩ ( ) ﺗﻠﻮﺫ ﻟﺸُﺆﺑﻮ ﹴ‬‫ﺍﻟﺪﺍﺭﻣﻲ ‪ ) :‬ﻭﻫﺎﺟﺮ ٍﺓ ﹶﻇﻠﱠ ْ‬
‫ﺖ ﺇﱃ ﺍﻟﺴﱡﺮﻯ ** ﻭﻟﻠﻨﻮ ُﻡ ﺃﺣﻠﻰ‬
‫ﻓﻮﻗﹶﻬﺎ ** ﻛﻤﺎ ﻻ ﹶﺫ ﻣﻦ َﺣﺮﱢ ﺍﻟﺴﱢﻨﺎﻥ ﻃﺮﻳ ُﺪ ( ﻭﻗﺎﻝ ﺟﺮﻳﺮ ‪ ) :‬ﻭﻫﺎﺟ ِﺪ ﻣﻮﻣﺎٍﺓ ﺑﻌﺜ ُ‬
‫ﻋﻨﺪﻩ ﻣﻦ ﺟﲎ ﺍﻟﻨﺤ ﹺﻞ (‬
 ‫ﺖ ﺩﻭﻥ ﺍﻟﻈﻼﻝ ﲰﻮﻣﻪُ‬‫ﻼ َﻭ ﹶﻻ ** ﻏﺸﺎﺷﹰﺎ ﻭﻻ ﻳﺪﻧﻮﻥ ﺭﺣﻼ ﺇﱃ ﺭﺣﻞ ( ) ﻟﻴﻮﻡ ﺃﺗ ْ‬ ‫) ﻳﻜﻮﻥ ﻧﺰﻭ ﹸﻝ ﺍﻟﺮﻛﺐ ﻓﻴﻬﺎ ﹶﻛ ﹶ‬
‫** ﻭﻇﻞﱠ ﺍﳌﻬﺎ ﺻﻮﺭﹰﺍ ﲨﺎﲨﻬﺎ ﺗﻐﻠﻲ ( ﻭﻓﻴﻬﺎ ﻳﻘﻮﻝ ﺟﺮﻳﺮ ‪ ) :‬ﲤﻨﱠﻰ ﺭﺟﺎﻝ ﻣﻦ ﲤﻴ ﹴﻢ ﱄ ﺍﻟﺮّﺩﻯ ** ﻭﻣﺎ ﺫﺍﺩ ﻋﻦ‬
‫ﺃﺣﺴﺎﻬﺑﻢ ﺫﺍﺋ ٌﺪ ﻣﺜﻠﻲ (‬

‫ﺍﺣﺘﺠﺎﺝ ﺍﻟﻨﻈﺎﻡ ﻟﻠﻜﻤﻮﻥ‬

‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ‪ :‬ﺃﺧﻄﺄ ﻣﻦ ﺯﻋﻢ ﺃﻥ ﺍﻟﻨﺎﺭ ﺗﺼﻌ ُﺪ ﰲ ﺃﻭﻝ ﺍﻟﻌﻮﺩ ﻭﺗﻨﺤﺪﺭ ﻭﺗﻐﻮﺹ ﻓﻴﻪ ﻭﺗﻈﻬﺮ ﻭﻗﺎﻝ ‪ :‬ﺍﻟﻌﻮﺩ‬
‫ﺍﻟﻨﺎﺭ ﰲ ﲨﻴﻌﻪ ﻛﺎﻣﻨﺔ ﻭﻓﻴﻪ ﺳﺎﺋﺤﺔ ﻭﻫﻲ ﺃﺣﺪ ﺃﺧﻼﻃﻪ ﻭﺍﳉﺰﺀ ﺍﻟﺬﻱ ﻳُﺮﻯ ﻣﻨﻬﺎ ﰲ ﺍﻟﻄﺮﻑ ﺍﻷﻭﻝ ﻏﲑ ﺍﳉﺰﺀ‬
‫ﺍﻟﺬﻱ ﰲ ﺍﻟﻮﺳﻂ‬

‫ﻭﺍﳉﺰﺀ ﺍﻟﺬﻱ ﰲ ﺍﻟﻮﺳﻂ ﻏﲑ ﺍﳉﺰﺀ ﺍﻟﺬﻱ ﰲ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ ﻓﺈﺫﺍ ﺍﺣﺘ ﻚّ ﺍﻟﻄﺮﻑ ﻓﺤﻤ َﻲ ﺯﺍﻝ ﻣﺎﻧﻌﻪ ﻭﻇﻬﺮﺕ‬
‫ﺍﻟﻨﺎﺭ ﺍﻟﱵ ﻓﻴﻪ ﻭﺇﺫﺍ ﻇﻬﺮﺕ َﺣ ِﻤ َﻲ ﻟﺸﺪﺓ ﺣﺮﻫﺎ ﺍﳌﻮﺿ ُﻊ ﺍﻟﺬﻱ ﻳﻠﻴﻬﺎ ﻭﺗﻨﺤﱠﻰ ﺃﻳﻀﹰﺎ ﻣﺎﻧﻌﻪ ﻭﻛﺬﻟﻚ ﺍﻟﺬﻱ ﰲ ﺍﻟﻄﺮَﻑ‬
‫ﺍﻵﺧﺮ ﻭﻟﻜﻦ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﺭﺃﻯ ﺍﻟﻨﺎﺭ ﻗﺪ ﺍﺗﺼﻠﺖ ﰲ ﺍﻟﻌﻮﺩ ﻛﻠﻪ ﻭﻇﻬﺮﺕ ﺃﻭ ﹰﻻ ﻓﺄ ﻭﱠ ﹰﻻ ﻇﻦ ﺃﻥ ﺍﳉﺰﺀ ﺍﻟﺬﻱ ﻛﺎﻥ ﰲ‬
‫ﱪ ﻋﻦ ﻇﺎﻫﺮ ﻣﺎ ﻳﺮﻯ ﻭﻻ ﻳﻌﺮﻑ ﺣﻘﻴﻘﺔ ﻣﺎ‬ ‫ﺍﳌﻜﺎﻥ ﺍﻷﻭﻝ ﻗﺪ َﺳﺮَﻯ ﺇﱃ ﺍﳌﻜﺎﻥ ﺍﻟﺜﺎﱐ ﰒ ﺇﱃ ﺍﳌﻜﺎﻥ ﺍﻟﺜﺎﻟﺚ ﻓﻴﺨ ُ‬
‫ﺑﻄﻦ ﻣﻦ ﺷﺄﻬﻧﺎ ‪.‬‬
‫ﺥ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ‪ :‬ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﻟﻌﻴﺪﺍﻥ ﻛﻠﻬﺎ ﻻ ﻧﺎﺭ ﻓﻴﻬﺎ ﱂ ﻳﻜﻦ ﺳﺮﻋ ﹸﺔ ﻇﻬﻮﺭﻫﺎ ﻣﻦ ﺍﻟﻌﺮﺍﺟﲔ ﻭﻣﻦ ﺍﳌ ْﺮ ﹺ‬
‫ﺏ ﻭﺍﻟﺒَﺮﺩﻱﱢ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﻟﻜﻨﻬﺎ ﳌﱠﺎ ﻛﺎﻧﺖ ﰲ ﺑﻌﺾ ﺍﻟﻌﻴﺪﺍﻥ ﺃﻛﺜﺮ ﻭﻛﺎﻥ ﻣﺎﻧﻌﻬﺎ‬ ‫ﻭﺍﻟﻌَﻔﺎﺭ ﺃﺣﻖّ ﻣﻨﻬﺎ ﺑﻌﻮ ِﺩ ﺍﻟ ُﻌﻨﱠﺎ ﹺ‬
‫ﻒ ﻛﺎﻥ ﻇﻬﻮﺭﻫﺎ ﺃﺳﺮﻉ ﻭﺃﺟﺰﺍﺅﻫﺎ ﺇﺫﺍ ﻇﻬﺮﺕ ﺃﻋﻈ َﻢ ﻭﻛﺬﻟﻚ ﻣﺎ ﻛ َﻤ َﻦ ﻣﻨﻬﺎ ﰲ ﺍﳊﺠﺎﺭﺓ ﻭﻟﻮ ﻛﺎﻧﺖ‬ ‫ﺃﺿ َﻌ َ‬
‫ﺃﺟﻨﺎﺱ‬

‫ﺻﻚﱠ ﺑﺎﻟﻘﺪﱠﺍﺣﺔ ﻣﻦ ﻏﲑﻩ ﻣﻦ ﺍﳊﺠﺎﺭﺓ‬ ‫ﺠﺮُ ﺍﳌ ْﺮ ﹺﻭ ﺃﺣﻖﱠ ﺑﺎﻟ ﹶﻘﺪْﺡ ﺇﺫﺍ ُ‬

‫ﺍﳊﺠﺎﺭﺓ ﻣﺴﺘﻮﻳﺔ ﰲ ﺍﻻﺳﺘﺴﺮﺍﺭ ﻓﻴﻬﺎ ﳌﺎ ﻛﺎﻥ ﺣ َ‬
‫ﺦ ﻋﻠﻴﻪ ﺑﺎﻟﻜﲑ ‪.‬‬‫ﻭﻟﻮ ﻃﺎﻝ ﻣُﻜﺜﹸﻪ ﰲ ﺍﻟﻨﺎﺭ ﻭﻧُ ِﻔ َ‬
‫ﻭِﻟ َﻢ ﺻﺎﺭ ﻟﺒﻌﺾ ﺍﻟﻌﻴﺪﺍﻥ ﺟَﻤْﺮٌ ﺑﺎﻕ ﻭﻟﺒﻌﻀﻬﺎ ﲨﺮ ﺳﺮﻳﻊ ﺍﻻﳓﻼﻝ ﻭﺑﻌﻀﻬﺎ ﻻ ﻳﺼﲑ ﲨﺮﹰﺍ ﻭ ﹶﱂ ﺻﺎﺭ ﺍﻟَﺒ ْﺮﺩﻱّ ﻣﻊ‬
‫َﻫﺸَﺎﺷﺘﻪ ﻭﻳﺒﺴﻪ ﻭﺭﺧﺎﻭﺗﻪ ﻻ ﺗﻌﻤﻞ ﻓﻴﻪ ﺍﻟﻨﲑﺍﻥ ﻭﻟﺬﻟﻚ ﺇﺫﺍ ﻭﻗﻊ ﺍﳊﺮﻳﻖ ﰲ ﺍﻟﺴﱡﻮﻕ َﺳ ِﻠ َﻢ ﻛﻞ ﻣﻜﺎﻥ ﻳﻜﻮﻥ ﺑﲔ‬
‫ﺃﺿﻌﺎﻑ ﺍﻟﱪﺩﻱ ﻭﻟﺬﻟﻚ ﺗﺮﻯ ﺍﻟﻨﺎﺭ ﺳﺮﻳﻌﺔ ﺍﻻﻧﻄﻔﺎﺀ ﰲ ﺃﺿﻌﺎﻑ ﺍﻟﱪﺩﻱّ ﻭﻣﻮﺍﺿ ﹺﻊ ﲨﻴﻊ ﺍﻟﻠﱢﻴﻒ ‪.‬‬
‫ﺖ ﰲ ﺫﻟﻚ ﺇﻻ ﻋﻠﻰ ﻗﺪﺭ ﻣﺎ ﻳﻜﻮ ﹸﻥ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻨﺎﺭ ﻭ َﻋﻠﹶﻰ ﻗﺪﺭ ﻗﻮﺓ ﺍﳌﻮﺍﻧﻊ ﻭﺿﻌﻔﻬﺎ‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﺳﺤﺎﻕ ‪ :‬ﻓ ِﻠ َﻢ ﺍﺧﺘﻠﹶﻔ ْ‬
‫‪.‬‬
‫ﻭﱂ ﺻﺎﺭﺕ ﺗﻘﺪَﺡ ﻋَﻠﹶﻰ ﺍﻻﺣﺘﻜﺎﻙ ﺣﱴ ﺗﻠﻬﺒﺖ ﻛﺎﻟﺴﺎﺝ ﰲ ﺍﻟﺴﻔﻦ ﺇﺫﺍ ﺍﺧﺘﻠﻂ ﺑﻌﻀﻪ ﺑﺒﻌﺾ ﻋﻨﺪ ﲢﺮﻳﻚ‬
‫ﺢ ﻓﺘﺤﺘﻚ ﻋﻴﺪﺍﻥ ﺍﻷﻏﺼﺎﻥ ﰲ‬ ‫ﺻﺒّﹰﺎ ﺩﺍﺋﻤﹰﺎ ﻭﺗﺪﻭﱢﻡ ﺍﻟﺮﻳ ُ‬
‫ﺼﺐّ ﻣﻦ ﺍﳌﺎﺀ َ‬
‫ﺍﻷﻣﻮﺍﺝ ﳍﺎ ﻭﻟﺬﻟﻚ ﺃﻋﺪﱡﻭﺍ ﳍﺎ ﺍﻟﺮﺟﺎﻝ ﻟَﺘ ُ‬
‫ﺙ ﻧﲑﺍﻥ ‪.‬‬
‫ﺍﻟﻐﻴﺎﺽ ﻓﺘﻠﺘﻬﺐ ﻧﺎﺭ ﻓﺘﺤﺪ ﹸ‬

‫ﻭِﻟ َﻢ ﺻﺎﺭ ﺍﻟﻌﻮﺩ ﳛﻤَﻰ ﺇﺫﺍ ﺍﺣﺘﻚﱠ ﺑﻐﲑﻩ ﻭ ﹶﱂ ﺻﺎﺭ ﺍﻟﻄﹼ ﹶﻠﻖُ ﻻ ﳛﻤﻰ ﻓﺈﻥ ﻗﻠﺖ ﻟﻄﺒﻴﻌﺔ ﻫﻨﺎﻙ (‬
 ‫ﻓﻬﻞ ﺩﻟﻠﺘﻤﻮﻧﺎ ﺇﻻ َﻋﻠﹶﻰ ﺍﺳﻢ ﻋﻠﱠﻘﺘﻤﻮﻩ َﻋﻠﹶﻰ ﻏﲑ ﻣﻌﻨًﻰ ﻭﺟﺪﲤﻮﻩ ﺃ َﻭ ﻟﺴﻨﺎ ﻗﺪ ﻭﺟﺪﻧﺎ ﻋﻴﻮﻥ ﻣﺎ ٍﺀ ﺣﺎﺭﺓ ﻭﻋﻴﻮﻥ ﻣﺎ ٍﺀ‬
‫ﺑﺎﺭﺩ ﺑﻌﻀﻬﺎ ﻳﱪﺹ ﻭﻳُﻨﻔﹾﻂ ﺍﳉﻠﺪ ﻭﺑﻌﻀﻬﺎ ﻳُﺠ ِﻤﺪُ ﺍﻟﺪ َﻡ ﻭﻳﻮﺭﺙ ﺍﻟﻜﹸﺰَﺍﺯ ﺃﻭﻟﺴﻨﺎ ﻗﺪ ﻭﺟﺪﻧﺎ ﻋﻴﻮﻥ ﺭﻳﺢ ﻭﻋﻴﻮﻥ ﻧﺎﺭ‬
‫ﺢ ﻭﺍﳌﺎﺀ ﻛﺎﻧﺎ ﳐﺘﻨﻘﲔ ﰲ ﺑﻄﻮﻥ ﺍﻷﺭﺽ ﻭ ﱂ ﲡ ﻮﱢﺯﻭﺍ ﻟﻨﺎ ﻣﺜﻞ ﺫﻟﻚ‬ ‫ﻓ ِﻠ َﻢ ﺯﻋﻤﺘﻢ ﺃﻥ ﺍﻟﺮﻳ َ‬

‫ﰲ ﺍﻟﻨﺎﺭ ﻭﻫﻞ ﺑﲔ ﺍﺧﺘﻨﺎﻕ ﺍﻟﺮﻳﺢ ﻭﺍﳌﺎﺀ ﻓﺮﻕ ﻭﻫﻞ ﺍﻟﺮﻳﺢ ﺇﻻ ﻫﻮﺍﺀٌ ﲢﺮﱠ َﻙ ﻭﻫﻞ ﺑﲔ ﺍﳌﺨﺘﻨﻖ ﻭﺍﻟﻜﺎﻣﻦ ﻓﺮْﻕ ‪.‬‬
‫ﻭﺯﻋﻢ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ‪ :‬ﺃﻧﻪ ﺭﻣﻰ ﺑﺮﺩﺍﺋﻪ ﰲ ﺑﺌﺮ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﱵ ﻣﻦ ﻃﺮﻳﻖ ﻣﻜﺔ ﻓﺮﺩّﺗﻪ ﺍﻟﺮﻳﺢ ﻋﻠﻴﻪ‬
‫‪.‬‬
‫ﻭﺣﺪﱠﺛﲏ ﺭﺟﻞ ﻣﻦ ﺑﲏ ﻫﺎﺷﻢ ﻗﺎﻝ ‪ :‬ﻛﻨﺖ ﹺﺑﺮَﺍﻣ ﹶﺔ ﻣﻦ ﻃﺮﻳﻖ ﻣﻜﺔ ﻓﺮﻣﻴﺖ ﰲ ﺑﺌﺮﻫﺎ ﺑﺒﻌﺮﺓ ﻓﺮﺟﻌﺖ ﺇﱄﱠ ﰒ ﺃﻋﺪﻬﺗﺎ‬
‫ﺖ ﻗﺮﺍﺭ ﺍﳌﺎﺀ ‪.‬‬
‫ﺖ ﳍﺎ ﺣَﺮﻳﻘﹰﺎ ﻭﺣﻔﻴﻔﹰﺎ ﺷﺪﻳﺪﹰﺍ ﻭﺷﺒﻴﻬﹰﺎ ﺑﺎﳉ ﻮَﻻﻥ ﺇﱃ ﺃﻥ ﺑﻠَﻐ ْ‬
‫ﺖ ﻓﺮﻣﻴْﺖ ﲝﺼﺎﺓ ﻓﺴﻤﻌ ُ‬
‫ﻓﺮﺟ َﻌ ْ‬
‫ﻼ ﺃﻭ ﻟﻴﺲ ﺍﻷﺻﻞ ﺍﻟﺬﻱ ﺑُﲏ ﻋﻠﻴﻪ‬ ‫ﻭﺯﻋﻢ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺃﻧﻪ ﺭﺃﻯ ﻋﲔ ﻧﺎﺭ ﰲ ﺑﻌﺾ ﺍﳉﺒﺎﻝ ﻳﻜﻮﻥ ﺩﺧﺎﻧُﻬﺎ ﻬﻧﺎﺭﹰﺍ ﻭﻟﻴ ﹰ‬
‫ﺃﻣﺮُﻫﻢ ‪ :‬ﺃﻥ ﲨﻴﻊ ﺍﻷﺑﺪﺍﻥ‬

‫ﻣﻦ ﺍﻷﺧﻼﻁ ﺍﻷﺭﺑﻌﺔ ‪ :‬ﻣﻦ ﺍﻟﻨﺎﺭ ﻭﺍﳌﺎﺀ ﻭﺍﻷﺭﺽ ﻭﺍﳍﻮﺍﺀ ﻓﺈﺫﺍ ﺭﺃﻳﻨﺎ ﻣﻮﺿﻌﹰﺎ ﻣﻦ ﺍﻷﺭﺽ ﳜﺮﺝ ﻣﻨﻪ ﻣﺎﺀٌ ﻗﻠﻨﺎ ‪ :‬ﻫﺬﺍ‬
‫ﺃﺣ ُﺪ ﺍﻷﺭﻛﺎﻥ ﻓﻤﺎ ﺑﺎﻟﹸﻨﺎ ﺇﺫﺍ ﺭﺃﻳﻨﺎ ﻣﻮﺿﻌﹰﺎ ﻣﻦ ﺍﻷﺭﺽ ﳜﺮﺝ ﻣﻨﻪ ﻧﺎﺭٌ ﱂ ﻧﻘﻞ ﻣﺜﻞ ﺫﻟﻚ ﻓﻴﻪ ‪.‬‬
‫ﻭ ﹶﱂ ﻧﻘﻮ ﹸﻝ ﰲ ﺣﺠ ﹺﺮ ﺍﻟﻨﺎﺭ ﺇﻧﻪ ﻣﱴ ﻭُﺟﺪ ﺃﺧﻒ ﻣﻦ ﻣﻘﺪﺍﺭ ﺟﺴﻤﻪ ﻣﻦ ﺍﻟﺬﻫﺐ ﻭﺍﻟﺮّﺻﺎﺹ ﻭﺍﻟﺰﺋﺒﻖ ﺇﳕﺎ ﻫﻮ ﳌﺎ‬
‫ﺖ ﺟﻌﻠﻨﺎ ﺫﻟﻚ ﳌﺎ‬ ‫ﻚ ﻋُﻠﻮﻛﺔ ﻭﺃﻣَﺘ َﻦ ﻣﺘﺎﻧﺔ ﻭﺃﺑﻌﺪ ﻣﻦ ﺍﻟﺘﻬﺎﻓﹸ ِ‬
‫ﺧﺎﹶﻟﻄﹶﻪ ﻣﻦ ﺃﺟﺰﺍﺀ ﺍﳍﻮﺍﺀ ﺍﻟﺮّﺍﻓﻌﺔ ﻟﻪ ﻭﺇﺫﺍ ﻭﺟﺪﻧﺎﻩ ﺃ ْﻋﹶﻠ َ‬
‫ﺧﺎﻟﻄﻪ ﻣﻦ ﺃﺟﺰﺍﺀ ﺍﳌﺎﺀ ﻭﺇﺫﺍ ﻭﺟﺪﻧﺎﻩ ﻳﻨﻘﺾ ﺍﻟﺸﺮﺭ ﻭﻳُﻈﻬ ُﺮ ﺍﻟﻨﺎﺭ ﺟﻌﻠﻨﺎ ﻟﻚ ﻟﻠﺬﻱ ﺧﺎﻟﻄﻪ ﻣﻦ ﺍﳍﻮﺍﺀ ﻭ ﹶﱂ ﺟﻌﻠﻨﺎﻩ‬
‫ﺇﺫﺍ ﺧﻒ ﻋﻦ ﺷﻲﺀ ﲟﻘﺪﺍﺭ ﺟﺴﻤﻪ ﳌﺎ ﺧﺎﻟﻄﻪ ﻣﻦ ﺃﺟﺰﺍﺀ ﺍﳍﻮﺍﺀ ﻭﻻ ﳒﻌﻠﻪ ﻛﺬﻟﻚ ﳌﺎ ﺧﺎﻟﻄﻪ ﻣﻦ ﺃﺟﺰﺍﺀ ﺍﻟﻨﺎﺭ ﻭﻻ‬
‫ﲔ ﲡﺪُﻩ ﻳﻘﺪَﺡ ﺑﺎﻟﺸﺮﺭ ﻭﹶﻟ ْﻢ ﲡﹾﺮ ﺃﺟﺰﺍﺀ ﺍﳍﻮﺍﺀ ﻓﻴﻪ ﻋﻨﺪﻧﺎ ﻋِﻴﺎﻧﹰﺎ ﻓ ِﻠ َﻢ ﺃﻧﻜﺮﻭﺍ ﺫﻟﻚ ﻭﻫﺬﻩ ﺍﻟﻘﺼ ﹸﺔ‬ ‫ﺳﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻌ ُ‬
‫ﺗﻮﺍﻓ ُﻖ ﺍﻷﺻﻞ ﺍﻟﺬﻱ َﺑَﻨ ﻮْﺍ ﻋﻠﻴﻪ ﺃﻣﺮﻫﻢ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﺃﻭ ﻟﻴﺲ ﻣﻦ ﻗﻮﻟﻪ ﺃﻧﻪ ﻟﻮﻻ ﺍﻟﻨﲑﺍ ﹸﻥ ﺍﳌﺘﺤﺮﻛﺔ ﰲ ﺟﻮﻑ ﺍﻷﺭﺽ ﺍﻟﱵ ﻣﻨﻬﺎ ﻳﻜﻮﻥ ﺍﻟﺒُﺨﺎ ُﺭ ﺍﻟﺬﻱ ﺑﻌﻀﻪ ﺃﺭﺿﻲﱞ‬
‫ﻭﺑﻌﻀﻪ ﻣﺎﺋﻲﱞ ﱂ ﻳﺮﺗﻔ ْﻊ ﺿﺒﺎ ﺏٌ ﻭﱂ ﻳﻜﻦ ﺻﻮﺍﻋﻖ ﻭﻻ ﻣﻄﺮٌ ﻭﻻ ﺃﻧﺪﺍﺀ ‪.‬‬

‫ﺍﻟﺼﻮﺍﻋﻖ ﻭﻣﺎ ﻗﻴﻞ ﻓﻴﻬﺎ‬

‫ﻑ ﺑﺎﻟﻨﺎﺭ ﺍﻟﱵ ﺗﺴﻤﻰ ﺍﻟﺼﺎﻋﻘﺔ ﺇﺫﺍ ﺍﺟﺘﻤﻌﺖ ﺗﻠﻚ ﺍﻟﻘﻮﻯ ﰲ ﻣﻮﺿﻊ ﻣﻨﻪ‬ ‫ﺡ ﻭ ﹶﻗ ﹶﺬ َ‬
‫ﻭﻣﱴ ﻛﺎﻥ ﺍﻟﺒﺨﺎﺭ ﺣﺎﺭّﹰﺍ ﻳﺎﺑﺴﹰﺎ ﹶﻗ َﺪ َ‬
‫ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﻟ ِﻘﻮَﻯ ﺭﳛﹰﺎ ﻛﺎﻥ ﳍﺎ ﺻﻮﺕٌ ﻭﺇﻥ ﻛﺎﻧﺖ ﻧﺎﺭﹰﺍ ﻛﺎﻧﺖ ﳍﺎ ﺻﻮﺍﻋ ُﻖ ﺣﱴ ﺯﻋﻢ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﺃﻥ ﺑﻌﺾ‬
‫ﺍﻟﺴﻴﻮﻑ ﻣﻦ ﺧﺒﺚ ﻧﲑﺍﻥ ﺍﻟﺼﻮﺍﻋﻖ ﻭﺫﻟﻚ ﺷﺎﺋﻊ ﻋﻠﻰ ﺃﻓﻮﺍﻩ ﺍﻷﻋﺮﺍﺏ ﻭﺍﻟﺸﻌﺮﺍﺀ ﻗﺎﻝ ﺃﺑﻮ ﺍﳍ ﻮْﻝ ﺍﳊِﻤْﲑﻱ ‪ :‬ﺣﺎﺯ‬
‫ﺖ ﻋﻠﻴﻪ‬
‫ﲑ ﻣﺎ ﺃﻃﺒﻘ ْ‬
‫ﻒ ﻋﻤﺮﻭ ﻭﻛﺎﻥ ﻓﻴﻤﺎ ﺳَﻤﻌﻨﺎ ** ﺧ َ‬
‫ﲔ ) ﺳﻴ ُ‬‫ﺻﻤﺼﺎﻣﺔﹶ ﺍﻟﺰﺑﻴﺪﻱﱢ ﻣﻦ ﺑﲔ ﲨﻴ ﹺﻊ ﺍﻷﻧﺎ ﹺﻡ ﻣﻮﺳﻰ ﺍﻷﻣ ُ‬
‫ﺍﳉﻔﻮ ﹸﻥ (‬
‫ﻑ ﺍﳌﻨﻮﻥ ( ﻭﻗﺎﻝ ﻣﻨﻬﻢ ﺁﺧﺮ ‪ :‬ﻗﺎﻝ ﺍﻷﺻﻤﻌﻲّ ‪ :‬ﺍﻻﻧﻌﻘﺎﻕ‬ ‫ﺕ ﻓﻮﻗ ُﻪ ﻻﺻﻮﺍﻋ ُﻖ ﻧﺎﺭﹰﺍ ** ﰒ ﺳﺎﻃﺖ ﺑﻪ ﺍﻟﺰﻋﺎ َ‬ ‫) ﺃﻭﻓﺪ ْ‬
‫‪ :‬ﺗﺸﻘﱡﻖ ﺍﻟﱪﻕ ﻭﻣﻨﻪ ﻭﺻﻒ ﺍﻟﺴﻴﻒ ﺑﺎﻟﻌﻘﻴﻘ ِﺔ ﻭﺃﻧﺸﺪ ‪ :‬ﻭﺳﻴﻔﻲ ﻛﺎﻟﻌﻘﻴﻘ ِﺔ َﻭ ْﻫ َﻮ ﻛِﻤْﻌِﻲ ﻭﻗﺎﻝ ﺍﻷﺧﻄﻞ ‪ ) :‬ﻭﺃﺭﱠﻗﹶﲏ‬
‫ﻣﻦ ﺑﻌﺪ ﻣﺎ ﹺﻧ ْﻤﺖُ َﻧ ْﻮﻣَﺔ ** ﻭﻋَﻀْﺐٌ ﺇﺑﺎﻃﻲ ﻛﺎﻟﻌﻘﻴﻖ ﳝَﺎﻧﹺﻲ (‬

‫ﻭﻧﺬﻛ ُﺮ ﺑﻌَﻮ ِﻥ ﺍﻟﻠﹼ ِﻪ ﻭﺗﺄﻳﻴﺪﻩ ُﺟﻤْﻠ ﹰﺔ ِﻣ َﻦ ﺍﻟﻘﹶﻮﻝ ﰲ ﺍﳌﺎﺀ ﰒﱠ ﻧﺼﲑ ﺇﱃ ﺫﻛﺮ ﻣﺎ ﺍﺑﺘﺪﺃﻧﺎ ﺑﻪ ﻣﻦ ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﻨﺎﺭ ‪.‬‬
‫ﺻ ﹲﻞ ﻟﻠﻐِﺬﺍﺀ ﻭﺍﺳﺘﺪﻟﱡﻮﺍ ﻟﺬﻟﻚ ﺑﺄﻥ ﻛﻞﹼ ﺭﻗﻴﻖ ﺳَﻴّﺎﻝ ﻓﺈﻧﻚ‬
‫ﺐ ﻭ ِﻣ ْﻌَﺒ ٌﺮ ﻭَﻣ ْﻮ ِ‬
‫ﺫﻛﺮﻭﺍ ﺃﻥ ﺍﳌﺎﺀ ﻻ ﻳﻐﺬﻭ ﻭﺇﳕﺎ ﻫﻮ َﻣ ْﺮ ﹶﻛ ٌ‬
‫ﺦ ﺍﻟﻜﺒﹺﺪ ﻟﻪ ﻓﺈﺫﺍ ﱂ ﻳﻨﻌﻘِﺪ ﱂ ﳚ ﹾﺊ‬‫ﻣﱴ ﻃَﺒﺨْﺘﻪ ﺍﻧﻌﻘﹶﺪ ﺇﻻ ﺍﳌﺎﺀ ﻭﻗﺎﻟﻮﺍ ﰲ ﺍﻟﻘﻴﺎﺱ ‪ :‬ﺇﻧﻪ ﻻ ﻳﻨﻌﻘﺪ ﰲ ﺍﳉﻮﻑ ﻋﻨﺪ ﻃﺒ ﹺ‬
‫ﻂ ﺍﻏﺘﺬﺍﻩ ﻭﺛﺒﺖ ﻋﻠﻴﻪ ﺭﻭﺣُﻪ ﻭﺇﻥ ﺍﻟﺴﻤﻚ ﺍﻟﺬﻱ ﳝﻮﺕ ﻋﻨﺪ ﻓﻘﺪﻩ ﹶﻟَﻴ ْﻐﺬﹸﻭﻩ‬ ‫ﻣﻨﻪ ﳊﻢٌ ﻭﻻ ﻋﻈﻢ ﻭﻷﻧﻨﺎ ﱂ ﻧﺮ ﺇﻧﺴﺎﻧﹰﺎ ﻗ ﱡ‬
‫ﺳِﻮﺍﻩ ﳑﺎ ﻳﻜﻮﻥ ﻓﻴﻪ ﺩﻭﻧﻪ ‪.‬‬
‫ﻗﺎﻝ ﺧﺼﻤﻬﻢ ‪ :‬ﺇﳕﺎ ﺻﺎﺭ ﺍﳌﺎﺀ ﻻ ﻳﻨﻌﻘﺪ ﻷﻧﻪ ﻟﻴﺲ ﻓﻴﻪ ﹸﻗﻮًﻯ ﻣﺴﺘﻔﺎﺩﺓﹲ ﻣﺄﺧﻮﺫﺓ ﻣﻦ ﻗﹸﻮﻯ ﺍﳉﻮﺍﻫ ﹺﺮ ﻭﺍﳌﺎﺀ ﻫﻮ‬
‫ﺏ ﻣﻦ ﺍﻟﻘﹸﻮﻯ ﻭﺍﻟﻘﺒﻮﻝ ﻳﺼﲑ ﺩُﻫﻨﹰﺎ ﻭﺑﻀﺮﺏ ﺁﺧﺮ ﻳﺼﲑ ﺧﻼًّ ﻭﺑﻀﺮﺏ ﺁﺧﺮ‬ ‫ﺍﳉﻮﻫ ُﺮ ﺍﻟﻘﺎﺑ ﹸﻞ ﳉﻤﻴﻊ ﺍﻟﻘﹸﻮَﻯ ﻓﺒﻀﺮ ﹴ‬
‫ﺐﰲ‬‫ﻳﺼﲑ ﺩﻣﹰﺎ ﻭﺑﻀﺮﺏ ﺁﺧﺮ ﻳﺼﲑ ﻟَﺒَﻨﹰﺎ ﻭﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻛﻠﻬﺎ ﺇﻧﱠﻤﺎ ﺍﺧﺘﻠﻔﺖ ﺑﺎﻟﻘﹸﻮﻯ ﺍﻟﻌﺎﺭﺿﺔ ﻓﻴﻬﺎ ﻓﺎﳉﻮﻫ ُﺮ ﺍﳌﻨﻘﻠ ُ‬
‫ﲨﻴﻊ ﺍﻷﺟﺮﺍﻡ ﺍﻟﺴّﻴﱠﺎﻟﺔ ﺇﳕﺎ ﻫﻮ ﺍﳌﺎﺀ ﻓﻴﺼﲑ ﻋﻨﺪ ﺿﺮﺏ ﻣﻦ ﻭﻋﺼﲑ ﻛﻞ ﺷﻲﺀ ﻣﺎﺅﻩ ﻭﺍﻟﻘﺎﺑ ﹸﻞ ِﻟﻘﹸﻮﻯ ﻣﺎ ﻓﻴﻪ ﻓﺈﺫﺍ‬
‫ﺻﺮْﻓﹰﺎ ﺳﺎﳌﹰﺎ ﻋﻠﻰ ﻭﺟﻬﻪ ﻭﻻ ﻗﹸﻮَﻯ ﻓﻴﻪ ﱂ ﻳﻨﻌﻘﺪ ﻭﺍﳓﻞﱠ ﺑُﺨﺎﺭﹰﺍ ﺣﱴ ﻳﺘﻔﺎﱏ ﻭﺇﳕﺎ ﻳﻨﻌﻘﺪ ﺍﻟﻜﺎﻣﻦ ﻣﻦ‬
‫ﺖ ﺍﳌﺎﺀ ِ‬‫ﺨ َ‬‫ﻃﺒ ْ‬
‫ﺍﳌﻼﺑﺲ ﻟﻪ ﻓﺈﺫﺍ ﺻﺎﺭ ﺍﳌﺎﺀ (‬
‫ﰲ ﺍﻟﺒﺪ ِﻥ‬

‫ﻭﺣﺪﻩ ﻭﱂ ﻳﻜﻦ ﻓﻴﻪ ﻗ ﻮًﻯ ﱂ ﻳﻨﻌﻘﺪ ﻭﺍﻧﻌﻘﺎﺩﻩ ﺇﳕﺎ ﻫﻮ ﺍﻧﻌﻘﺎﺩ ﻣﺎ ﻓﻴﻪ ‪.‬‬
‫ﻭﺍﳌﺎﺀ ﻻ ﳜﻠﻮ ﻣﻦ ﺑﻌﺾ ﺍﻟﻘﹶﺒُﻮﻝ ﻭﻟﻜﻦﱠ ﺍﻟﺒﻌﺾ ﻻ ﻳﻨﻌﻘﺪ ﻣﺎ ﱂ ﻳﻜﺜﹸﺮ ‪.‬‬
‫ﻭﺯﻋﻢ ﺃﺻﺤﺎﺏ ﺍﻷﻋﺮﺍﺽ ﺃﻥ ﺍﳍﻮﺍﺀ ﺳﺮﻳ ُﻊ ﺍﻻﺳﺘﺤﺎﻟﺔ ﺇﱃ ﺍﳌﺎﺀ ﻭﻛﺬﻟﻚ ﺍﳌﺎﺀ ﺇﱃ ﺍﳍﻮﺍﺀ ﻟﻠﻤﻨﺎﺳﺒﺔ ﺍﻟﱵ ﺑﻴﻨﻬﻤﺎ ﻣﻦ‬
‫ﺏ ﺍﳍﻮﺍﺀ ﻟﻠﻤﺎﺀ ﻭﻣﻼﺑﺴﺘﻪ ﻟﻪ ﻋﻨﺪ َﻣﺺﱢ ﺍﻹﻧﺴﺎﻥ‬ ‫ﺍﻟﺮﻃﻮﺑﺔ ﻭﺍﻟﺮﻗﺔ ﻭﺇﳕﺎ ﳘﺎ ﻏﲑ ﺳﻴﱠﺎﺭﻳﻦ ﻭﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﺍﺟﺘﺬﺍ ُ‬
‫ﺖ ﻃﺮﻓﻪ ﰲ ﺍﳌﺎﺀ ‪.‬‬‫ﺿ ْﻌ َ‬
‫ﺐ ﺍﳋﻴ ُﺰﺭَﺍ ِﻥ ﺇﺫﺍ ﻭ َ‬
‫ﺼ ﹺ‬
‫ﺑﻔﻴﻪ ﻓﻢ ﺍﻟﺸﱠﺮﺍﺑﺔ ﻭﻟﺬﻟﻚ ﺳَﺮَﻯ ﺍﳌﺎﺀ ﻭﺟﺮﻯ ﰲ ﺟﻮﻑ ﹶﻗ َ‬
‫ﻭﻛﺬﻟﻚ ﺍﳍﻮﺍﺀ ﻓﻴﻪ ﻇﻼ ُﻡ ﺍﻟﻠﻴﻞ ﻭﺿﻴﺎﺀ ﺍﻟﻨﻬﺎﺭ ﻭﻣﺎ ﻛﺎﻥ ﻓﻴﻪ ﻣﻦ ﺍﻷﺷﺒﺎﺡ ﻭﺍﳊﺪَﻗﺔ ﻻ ﺗﺮﻯ ﻣﻦ ﺍﻟﻀﻴﺎﺀ ﺍﻟﻌﺎﺭﺽ ﰲ‬
‫ﺍﳍﻮﺍﺀ ﻣﺎ ﺗﺒﺎﻋﺪ ﻣﻨﻬﺎ ‪.‬‬

‫ﺃﻟﻮﺍﻥ ﺍﳌﺎﺀ‬

‫ﻭﺍﳌﺎﺀ ﻳﺮﻕّ ﻓﻴﻜﻮﻥ ﻟﻪ ﻟﻮﻥ ﻭﻳﻜﻮﻥ ﻋﻤﻘﻪ ﻣﻘﺪﺍﺭﹰﺍ َﻋ ْﺪ ﹰﻻ ﻓﻴﻜﻮﻥ ﻟﻪ ﻟﻮﻥ ﻓﺈ ﹾﻥ ﺑﻌﺪ ﹶﻏ ْﻮﺭُﻩ ﻭﺃﻓﺮﻁ ﻋﻤﻘﻪ ﺭﺃﻳﺘﻪ ﺃﺳﻮ َﺩ‬
‫‪.‬‬

‫ﻭﻛﺬﻟﻚ ﳛﻜﻮﻥ ﻋﻦ ﺍﻟﺪﺭﺩﻭﺭ‬

‫ﻭﻳﺰﻋﻤﻮﻥ ﺃﻥ ﻋﲔ ﺣﻮﺍﺭﺍ ﺗﺮﻣﻰ ﲟﺜﻞ ﺍﻟﺰﻧﻮﺝ ‪.‬‬
‫ﻀ َﺮ ﺇﺫﺍ ﻛﺎﻥ ﻭﺳﻄﹰﺎ ﻭﺃﺳﻮ َﺩ ﺇﺫﺍ ﺑﻌُ َﺪ ﹶﻏ ْﻮﺭُﻩ‬
‫ﺲ ﺃﺑﻴﺾ ﺇﺫﺍ ﻗﻞﱠ ﻋﻤﻘﻪ ﻭﺃﺧ َ‬
‫ﻓﺘﺠ ُﺪ ﺍﳌﺎﺀ ﺟﻨﺴﹰﺎ ﻭﺍﺣﺪﹰﺍ ﰒ ﲡﺪ ﺫﻟﻚ ﺍﳉﻨ َ‬
 ‫‪.‬‬
‫ﲢﻘﻴﻖ ﰲ ﻟﻮﻥ ﺍﳌﺎﺀ ﻭﳜﺘﻠﻒ ﻣﻨﻈﺮﻩ ﻋﻠﻰ ﻗﺪﺭ ﺍﺧﺘﻼﻑ ﺇﻧﺎﺋﻪ ﻭﺃﺭﺿﻪ ﻭﻣﺎ ﻳﻘﺎﺑﻠﻪ ﻓﺪﻝﹼ ﺫﻟﻚ ﻋﻠﻰ ﺃﻧﻪ ﻟﻴﺲ ﺑﺬﻱ‬
‫ﻟﻮﻥ ﻭﺇﳕﺎ ﻳﻌﺘﺮﻳﻪ ﰲ ﺍﻟﺘﺨﻴﻴﻞ ﻟﻮ ﹸﻥ ﻣﺎ ﻳﻘﺎﺑﻠﻪ ﻭﳛﻴﻂ ﺑﻪ ﻭﻟﻌﻞﱠ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺇﺫﺍ ﺗﻘﺎﺑﻠﺖ ﺃﻥ ﺗﺼﻨﻊ ﰲ ﺍﻟﻌﲔ ﺃﻣﻮﺭﹰﺍ‬
‫ﻓﻴﻈﻦﱠ ﺍﻹﻧﺴﺎﻥ ﻣﻊ ﻗﹸﺮﺏ ﺍﺠﻤﻟﺎﻭﺭِﺓ ﻭﺍﻻﻟﺘﺒﺎﺱ ﺃﻥ ﻫﺬﻩ ﺍﻷﻟﻮﺍﻥ ﺍﳌﺨﺘﻠﻔﺔ ﺇﳕﺎ ﻫﻲ ﳍﺬﺍ ﺍﳌﺎﺀ ﺍﻟﺮﺍﺋﻖ ﺍﳋﺎﻟﺺ ﺍﻟﺬﻱ ﱂ‬
‫ﲔ ﺻﺎﺣﺒﻪ ﻭﻫﻮ‬
‫ﲑﻋ ﹺ‬‫ﲔ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻏ ُ‬ ‫ﺽ ﻟﻪ ﻣﺎ ﻳﻘﹾﻠﺒﻪ ﻭﻛﻴﻒ ﻳﻌﺮﺽ ﻟﻪ ﻭﻳﻘﻠﺒﻪ ﻭﻋ ُ‬‫ﻳﻨﻘﻠﺐ ﰲ ﻧﻔﺴﻪ ﻭﻻ َﻋ َﺮ َ‬
‫ﻳﺮﻯ ﺍﳌﺎﺀ ﺃﺳﻮ َﺩ ﻛﺎﻟﺒﺤﺮ ﻣﱴ ﺃﺧﺬ ﻣﻨﻪ ﺃﺣﺪٌ ﻏﹸﺮﻓﺔ ﺭﺁﻩ ﻛﻬﻴﺌﺘﻪ ﺇﺫﺍ ﺭﺁﻩ ﻗﻠﻴﻞ ﺍﻟﻌُﻤﻖ ‪.‬‬
‫ﺗﺸﺎﺑﻪ ﺍﳌﺎﺀ ﻭﺍﳍﻮﺍﺀ ﻭﻳﺘﺸﺎﻬﺑﺎﻥ ﺃﻳﻀﹰﺎ ﻟﺴُﺮﻋﺔ ﻗﺒﻮﳍﻤﺎ ﻟﻠﺤﺮ ﻭﺍﻟﱪﺩ ﻭﺍﻟﻄﹼﻴﺐ ﻭﺍﻟﻨّﺘْﻦ ﻭﺍﻟﻔﺴﺎﺩ ﻭﺍﻟﺼﻼﺡ ‪.‬‬

‫ﺣﺠﺔ ﻟﻠﻨﻈﺎﻡ ﰲ ﺍﻟﻜﻤﻮﻥ ﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ‪ :‬ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞﹼ ﻋﻨﺪ ﺫﻛﺮ ﺇﻧﻌﺎﻣِﻪ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﻭﺍﻣﺘﻨﺎﻧﻪ ﻋﻠﻰ ﺧﻠﻘﻪ‬
‫ﺸﺌﹸﻮﻥ ﻭﻛﻴﻒ ﻗﺎﻝ‬ ‫ﺤﻦُ ﺍﳌ ْﻨ ِ‬
‫ﺠ َﺮَﺗﻬَﺎ ﹶﺃ ْﻡ َﻧ ْ‬
‫ﺸ ﹾﺄُﺗ ْﻢ َﺷ َ‬
‫ﻓﺬﻛﹶﺮ ﻣﺎ ﺃﻋﺎﻬﻧﻢ ﺑﻪ ﻣﻦ ﺍﳌﺎﻋﻮﻥ ‪ :‬ﹶﺃ ﹶﻓ َﺮﹶﺃﻳْﺘُ ُﻢ ﺍﻟﻨﱠﺎ َﺭ ﺍﻟﱠﺘِﻲ ﺗُﻮﺭُﻭ ﹶﻥ ﹶﺃﹶﺃ ْﻧُﺘ ْﻢ ﹶﺃ ْﻧ َ‬
‫ﻑ ﺍﻟﻄﱠ ﹶﻠ ﹺﻖ ﰲ ﺫﻟﻚ ﺳﻮﺍﺀ ﻭﻗﺪﺭﺓ ﺍﻟﻠﹼﻪ ﻋﻠﻰ ﺃﻥ ﻳَﺨﻠﻖ ﺍﻟﻨﺎﺭ‬ ‫ﺠ َﺮَﺗﻬَﺎ ﻭﻟﻴﺲ ﰲ ﺗﻠﻚ ﺍﻟﺸﺠﺮﺓ ﺷﻲﺀ ﻭﺟﻮﻓﻬﺎ ﻭﺟﻮ ُ‬ ‫َﺷ َ‬
‫ﺐ‬
‫ﻋﻨ َﺪ ﻣﺲﱢ ﺍﻟﻄﱠﻠﹶﻖ ﻛﻘﺪﺭﺗﻪ ﻋﻠﻰ ﺃﻥ ﳜﻠﻘﻬﺎ ﻋﻨﺪ ﺣ ﻚﱢ ﺍﻟﻌﻮﺩ ﻭﻫﻮ ﺗﻌﺎﱃ ﻭﻋﺰ ﱂ ُﻳﺮﹺﺩ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﺇﻻ ﺍﻟﺘﻌﺠﻴ َ‬
‫ﻣﻦ ﺍﺟﺘﻤﺎﻉ ﺍﻟﻨﺎﺭ ﻭﺍﳌﺎﺀ ‪.‬‬
‫ﻭﻫﻞ ﺑﲔ ﻗﻮﻟﻜﻢ ﰲ ﺫﻟﻚ ﻭﺑﲔ ﻣﻦ ﺯﻋﻢ ﺃﻥ ﺍﻟﺒﺬﺭ ﺍﳉﻴﱢﺪ ﻭﺍﻟﺮﺩﻱﺀ ﻭﺍﳌﺎﺀ ﺍﻟﻌﺬﺏ ﻭﺍﳌﻠﺢ ﻭﺍﻟﺴَّﺒﺨَﺔ ﻭﺍﳋﹺﺒﺮَﺓ‬
‫ﻒ ﻭﺍﳌﻮﺍﻓ َﻖ ﺳﻮﺍﺀٌ ﻭﻟﻴﺲ ﺑﻴﻨﻬﺎ ﻣﻦ ﺍﻟﻔﺮْﻕ ﺇﻻ ﺃﻥ ﺍﻟﻠﹼﻪ ﺷﺎﺀ ﺃﻥ ﳜﻠﻖ ﻋﻨﺪ ﺍﺟﺘﻤﺎﻉ ﻫﺬﻩ‬ ‫ﺍﻟﺮﱢﺧﻮﺓ ﻭﺍﻟﺰﻣﺎﻥ ﺍﳌﺨﺎﻟ َ‬
‫ﻼ ﺩﻭﻥ ﺗﻠﻚ ﺍﻷﺿﺪﺍﺩ ‪.‬‬ ‫ﺨﹰ‬‫َﺣﺒّﹰﺎ ﻭ ِﻋﻨَﺒﹰﺎ َﻭ ﹶﻗﻀْﺒﹰﺎ َﻭ َﺯﻳْﺘُﻮﻧﹰﺎ َﻭَﻧ ْ‬

‫ﳉ ْﻬ ِﻤﻴّ ِﺔ ﰲ ﲨﻴﻊ ﺍﳌﻘﺎﻻﺕ ﻭﺻﺎﺭ ﺇﱃ ﺍﳉﻬﺎﻻﺕ‬ ‫ﻭﻣﻦ ﻗﺎﻝ ﺑﺬﻟﻚ ﻭﻗﺎﺳﻪ ﰲ ﲨﻴﻊ ﻣﺎ ﻳﻠﺰﻡ ﻣﻦ ﺫﻟﻚ ﻗﺎﻝ ﻛﻘﻮﻝ ﺍ ﹶ‬
‫ﻭﻗﺎﻝ ﺑﺈﻧﻜﺎﺭ ﺍﻟﻄﺒﺎﺋ ﹺﻊ ﻭﺍﳊﻘﺎﺋﻖ ‪.‬‬
‫ﻀ ﹺﺮ ﻧَﺎﺭﹰﺍ ﻓﹶﺈﺫﹶﺍ ﹶﺃ ْﻧُﺘ ْﻢ ِﻣ ْﻨﻪُ ﺗُﻮ ِﻗﺪُﻭ ﹶﻥ ‪.‬‬
‫ﺠ ﹺﺮ ﺍ َﻷ ْﺧ َ‬
‫ﻭﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﹼ ‪ :‬ﺍﻟﱠﺬِﻱ َﺟ َﻌ ﹶﻞ ﹶﻟ ﹸﻜ ْﻢ ِﻣ َﻦ ﺍﻟﺸﱠ َ‬
‫ﻭﻟﻮ ﻛﺎﻥ ﺍﻷﻣﺮ ﰲ ﺫﻟﻚ ﻋﻠﻰ ﺃﻥ ﳜﻠﻘﻬﺎ ﺍﺑﺘﺪﺍ ًﺀ ﱂ ﻳﻜﻦ ﺑﲔ ﺧﻠﻘﻬﺎ ﻋﻨﺪ ﺃﺧﻀ ﹺﺮ ﺍﻟﺸﺠﺮ ﻭﻋﻨﺪ ﺍﻟﻴﺎﺑﺲ ﺍﳍﺸﻴﻢ‬
‫ﻀ َﺮ ِﺓ ﺍﻟﺪّﺍﻟﺔ ﻋَﻠﹶﻰ ﺍﻟﺮﻃﻮﺑ ِﺔ ﻣَﻌْﻨًﻰ ‪.‬‬
‫ﻓﺮﻕ ﻭﱂ ﻳﻜﻦ ﻟﺬﻛﺮ ﺍﳋ ْ‬
‫ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﲨﻠ ﹰﺔ ﻣﻦ ﻗﻮﳍﻢ ﰲ ﺍﻟﻨﺎﺭ ﻭﰲ ﺫﻟﻚ ﺑﻼﻍ ﳌﻦ ﺃﺭﺍﺩ ﻣﻌﺮﻓﺔ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻭﻫﻮ ﻣﻘﺪﺍﺭٌ ﻗﺼﺪٌ ﻻ ﻃﻮﻳﻞ ﻭﻻ‬
‫ﻗﺼﲑ ‪( .‬‬
‫ﻓﺄﻣﺎ ﺍﻟﻘﻮ ﹸﻝ ﰲ ﻧﺎﺭ ﺟﻬﻨﻢ ﻭﰲ ﺷُﻮﺍﻇﻬﺎ ﻭﺩﻭﺍﻣﻬﺎ ﻭﺗﺴﻌﱡﺮﻫﺎ ﻭﺧﺒﻮﱢﻫﺎ ﻭﺍﻟﻘﻮﻝ ﰲ ﺧﻠﻖ ﺍﻟﺴﻤﺎﺀ ﻣﻦ ُﺩﺧَﺎﻥ ﻭﺍﳉﺎﻥﱢ‬
‫ﻣﻦ ﻧﺎﺭ ﺍﻟﺴّﻤﻮﻡ ﻭﰲ ﻣَﻔﹾﺨَﺮ‬

‫ﺍﻟﻨﺎﺭ ﻋﻠﻰ ﺍﻟﻄﲔ ﻭﰲ ﺍﺣﺘﺠﺎﺝ ﺇﺑﻠﻴﺲ ﺑﺬﻟﻚ ﻓﺈﻧﺎ ﺳﻨﺬﻛﺮ ﻣﻦ ﺫﻟﻚ ﲨﻠﺔ ﰲ ﻣﻮﺿﻌﻪ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ‪.‬‬

‫ﻣﺎ ﻗﻴﻞ ﰲ ﺣﺴﻦ ﺍﻟﻨﺎﺭ‬

 ‫ﰐ ﻣﻦ ﺃﺻﻨﺎﻑ‬
‫ﻭﳓﻦ ﺭﺍﺟﻌﻮﻥ ﰲ ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﻨﺎﺭ ﺇﱃ ﻣﺜﻞ ﻣﺎ ﻛﻨﺎ ﺍﺑﺘﺪﺃﻧﺎ ﺑﻪ ﺍﻟﻘﻮﻝ ﰲ ﺻﺪﺭ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺣﱴ ﻧﺄ ﹶ‬
‫ﺍﻟﻨﲑﺍﻥ ﻋﻠﻰ ﻣﺎ ﳛﻀﺮﻧﺎ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ‪.‬‬
‫ﻗﺎﻟﻮﺍ ‪ :‬ﻭﻟﻴﺲ ﰲ ﺍﻟﻌﺎﱂ ﺟﺴﻢٌ ﺻِﺮْﻑٌ ﻏﲑ ﳑﺰﻭﺝ ﻭﻣﺮﺳﻞﹲ ﻏﲑ ﻣﺮﻛﺐ ﻭﻣُﻄﻠﻖ ﺍﻟﹸﻘ ﻮَﻯ ﻏﲑ ﳏﺼﻮﺭ ﻭﻻ ﻣﻘﺼﻮﺭ‬
‫ﺃﺣﺴ ُﻦ ﻣﻦ ﺍﻟﻨﺎﺭ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﺍﻟﻨﺎﺭ ﲰﺎﻭﻳﺔ ﻋُ ﹾﻠﻮﹺﻳﺔ ﻷﻥ ﺍﻟﻨﺎﺭ ﻓﻮﻕ ﺍﻷﺭﺽ ﻭﺍﳍﻮﺍﺀ ﻓﻮﻕ ﺍﳌﺎﺀ ﻭﺍﻟﻨﺎﺭ ﻓﻮﻕ ﺍﳍﻮﺍﺀ ﻭﻳﻘﻮﻟﻮﻥ ‪ :‬ﺷﺮﺍﺏ ﻛﺄﻧﻪ‬
‫ﺍﻟﻨﺎﺭ ﻭ ﻛﺄﻥ ﻟﻮ ﹶﻥ ﻭﺟﻬﻬﺎ ﺍﻟﻨﺎﺭ ﻭﺇﺫﺍ ﻭﺻﻔﻮﺍ ﺑﺎﻟﺬﻛﺎﺀ ﻗﺎﻟﻮﺍ ‪ :‬ﻣﺎ ﻫﻮ ﺇﻻ ﻧﺎﺭ ﻭﺇﺫﺍ ﻭﺻﻔﻮﺍ ﲪﺮﺓ ﺍﻟﻘِﺮﻣﺰ ﻭﲪﺮﺓ‬
‫ﺍﻟﺬﻫﺐ ﻗﺎﻟﻮﺍ ‪ :‬ﻣﺎ ﻫﻮ ﺇﻻ ﻧﺎﺭ ‪.‬‬
‫ﺖ ﻭﺍﻟﻠﹼﻪ ﰲ ﺃﻳﺎﻡ ﺷﺒﺎﰊ ﺃﺣﺴ َﻦ ﻣﻦ ﺍﻟﻨﺎﺭ ﺍﳌﻮ ﹶﻗﺪَﺓ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﻗﺎﻟﺖ ﻫﻨﺪ ‪ :‬ﻛﻨ ُ‬

‫ﻭﺃﻧﺎ ﺃﻗﻮﻝ ‪ :‬ﱂ ﻳﻜﻦ ﻬﺑﺎ ﺣﺎﺟﺔﹲ ﺇﱃ ﺫﻛﺮ ﺍﳌﻮ ﹶﻗﺪَﺓ ﻭﻛﺎﻥ ﻗﻮﳍﺎ ‪ :‬ﺃﺣﺴ َﻦ ﻣﻦ ﺍﻟﻨﺎﺭ ﻳﻜﻔﻴﻬﺎ ﻭﻛﺬﻟﻚ ﻭﻗﺎﻝ ﻗﹸﺪَﺍﻣﺔ‬
‫ﺴ ٌﻢ ﻣﻌﻘﻮﺩ ﻭﻧﻮﺭٌ ﺑﺼﱠﺎﺹ ﻭﻫﻮ ﺍﻟﻨﺎﺭ ﺍﳋﺎﻣﺪﺓ ﻭﺍﻟﻜِﱪﻳﺖ‬
‫ﺣﻜﻴﻢ ﺍﳌﺸﺮﻕ ﰲ ﻭﺻﻒ ﺍﻟﺬﱢﻫﻦ ‪ :‬ﺷُﻌﺎﻉٌ ﻣﺮﻛﻮﻡ ﻭَﻧ َ‬
‫ﺍﻷﲪﺮ ‪.‬‬
‫ﻭﳑﺎ ﻗﺎﻝ ﺍﻟﻌﺘﱠﺎﰊ ‪ :‬ﻭﲨﺎ ﹸﻝ ﻛﻞ ﳎﻠﺲ ﺑﺄﻥ ﻳﻜﻮﻥ َﺳﻘﹾﻔﻪُ ﺃﲪ َﺮ ﻭﺑﺴﺎﻃﹸﻪ ﺃﲪﺮ ‪.‬‬

‫ﻭﻗﺎﻝ ﺑﺸّﺎﺭ ﺑ ُﻦ ُﺑﺮْﺩ ‪ ) :‬ﻫِﺠﺎﻥﹲ ﻋﻠﻴﻬﺎ ﺣُﻤْﺮﺓﹲ ﰲ ﺑﻴﺎﺿِﻬﺎ ** ﺗﺮُﻭﻕ ﻬﺑﺎ ﺍﻟﻌَﻴﻨَﲔ ﻭﺍﳊﺴ ُﻦ ﺃﲪ ُﺮ ( ﻭﻗﺎﻝ ﺃﻋﺮﺍﰊﱞ ‪) :‬‬
‫ﳊﻤْﺮ ( ) ﺗﻌﻈﻴﻢ ﺍﻟﻠﹼﻪ ﺷﺄﹾﻥ ﺍﻟﻨﺎﺭ ( ﻗﺎﻝ ‪ :‬ﻭﳑﺎ ﻋﻈﻢ‬‫ﻫِﺠﺎﻥﹲ ﻋﻠﻴﻬﺎ ﲪﺮﺓﹲ ﰲ ﺑﻴﺎﺿِﻬﺎ ** ﻭﻻ ﻟﻮ ﹶﻥ ﺃﺩﱏ ﻟﻠﻬﹺﺠﺎﻥ ﻣﻦ ﺍ ﹸ‬
‫ﺍﻟﻠﹼﻪ ﺑﻪ ﺷﺄﻥ ﺍﻟﻨﺎﺭ ﺃﻬﻧﺎ ﺗﻨﺘﻘﻢ ﰲ ﺍﻵﺧﺮﺓ ﻣﻦ ﲨﻴﻊ ﺃﻋﺪﺍﺋﻪ ﻭﻟﻴﺲ ﻳﺴﺘﻮﺟﺒﻬﺎ ﺑَﺸﺮﻱﱞ ﻣ ْﻦ َﺑﺸَﺮﻱّ ﻭﻻ ﺟﲏﱞ ﻣﻦ ﺟﲏّ‬
‫ﺑﻀﻐﻴﻨ ٍﺔ ﻭﻻ ﻇﻠ ﹴﻢ ﻭﻻ ﺟﻨﺎﻳ ٍﺔ ﻭﻻ ﻋُﺪْﻭﺍﻥ ﻭﻻ َﻳﺴَْﺘﻮْ ﹺﺟﺐُ ﺍﻟﻨﺎ َﺭ ﺇﻻ ﺑﻌﺪﺍﻭﺓ ﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞﱠ ﻭﺣﺪﻩ ﻭﻬﺑﺎ ﻳَﺸْﻔﻲ ﺻﺪﻭ َﺭ‬
‫ﺃﻭﻟﻴﺎﺋﻪ ﻣﻦ ﺃﻋﺪﺍﺋﻬﻢ ﰲ ﺍﻵﺧﺮﺓ ‪.‬‬
‫ﻋﻈﻢ ﺷﺄﻥ ﻣﺎ ﺃﺿﻴﻒ ﺇﱃ ﺍﷲ ﻭﻛﻞ ﺷﻲﺀ ﺃﺿﺎﻓﻪ ﺍﻟﻠﹼﻪ ﺇﱃ ﻧﻔﺴﻪ ﻓﻘﺪ ﻋﻈﱠﻢ ﺷﺄﻧﻪ ﻭﺷﺪﱠﺩ ﺃﻣﺮﻩ ﻭﻗﺪ ﹶﻓﻌَﻞ ﺫﻟﻚ ﺑﺎﻟﻨﺎﺭ‬
‫ﻓﻘﺎﻟﻮﺍ ﺑﺄﲨﻌﻬﻢ ‪َ :‬ﺩ ْﻋﻪُ ﰲ ﻧﺎﺭ ﺍﻟﻠﹼﻪ ﻭﺳ ﹶﻘﺮﹺﻩ ﻭﰲ ﻏﻀﺐ‬

‫ﺵ‬
‫ﺖ ﺍﻟﻠﹼﻪ ﻭﺯُ ﻭّﺍﺭ ﺍﻟﻠﹼﻪ ﻭﲰﺎ ُﺀ ﺍﻟﻠﹼﻪ ﻭﻋﺮ ُ‬
‫ﺍﻟﻠﹼﻪ ﻭﻟﻌﻨﺘﻪ ﻭ َﺳﺨَﻂ ﺍﻟﻠﹼﻪ ﻭﻏﻀﺒﻪ ﳘﺎ ﻧﺎﺭﻩ ﺃﻭ ﺍﻟﻮﻋﻴ ُﺪ ﺑﻨﺎﺭﻩ ﻛﻤﺎ ﻳﻘﺎﻝ ‪ :‬ﺑﻴ ُ‬
‫ﺍﻟﻠﹼﻪ ‪.‬‬
‫ﺍﳌﻨﺔ ﺍﻷﻭﱃ ﺑﺎﻟﻨﺎﺭ ﰒ ﺫﻛﺮﻫﺎ ﻓﺎ ْﻣَﺘﻦّ ﻬﺑﺎ ﻋﻠﻰ ﺃﻫﻞ ﺍﻷﺭﺽ ﻣﻦ ﻭﺟﻬﲔ ‪ :‬ﺃﺣﺪﳘﺎ ﻗﻮﻟﻪ ﻋﺰّ ﻭﺟﻞﹼ ‪ :‬ﺍﻟﱢﺬﻱ َﺟ َﻌ ﹶﻞ ﹶﻟ ﹸﻜ ْﻢ‬
‫ﺠ َﻌ ﹶﻠﻬَﺎ ﻣﻦ ﺃﻋﻈﻢ ﺍﳌﺎﻋﻮﻥ ﻣﻌﻮﻧﺔ ﻭﺃﺧﻔﻬﺎ َﻣﺆُﻭﻧﺔ ‪.‬‬
‫ﻀ ﹺﺮ ﻧﺎﺭﹰﺍ ﻓﹶﺈﺫﹶﺍ ﹶﺃ ْﻧُﺘ ْﻢ ِﻣ ْﻨﻪُ ﺗُﻮ ِﻗﺪُﻭ ﹶﻥ ﹶﻓ َ‬
‫ﺠ ﹺﺮ ﺍ َﻷ ْﺧ َ‬
‫ِﻣ َﻦ ﺍﻟﺸﱠ َ‬
‫ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ ﻭﺍﳌﺎﻋﻮﻥ ﺍﻷﻛﱪ ‪ :‬ﺍﳌﺎﺀ ﻭﺍﻟﻨﺎﺭ ﰒ ﺍﻟ ﹶﻜﻸُ ﻭﺍﳌﻠﺢ ‪.‬‬
‫ﻼِﺓ‬
‫ﻂ ﺍ ﹾﻟ ﹶﻔ ﹶ‬
‫ﲔ ﻗﺪ ﻧﺰﻟﻮﺍ ** َﻭ ْﺳ ﹶ‬
‫ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ﰲ ﺍﳌﺎﻋﻮﻥ ﺑﻴﺘﹰﺎ ﺟﺎﻣﻌﹰﺎ ﺃﺣﺴﻦ ﻓﻴﻪ ﺍﻟﺘﺄﺩﻳ ﹶﺔ ﺣﻴﺚ ﻗﺎﻝ ‪ ) :‬ﻻ َﺗ ْﻌ ِﺪﹶﻟﻦّ ﺃﺗَﺎ ﹺﻭﻳﱢ َ‬
‫ﺚ ﺷﺎﺅﻭﺍ ﻭﻫﻲ ﺍﻟ ﹶﻘﺪﱠﺍﺣﺔ‬ ‫ﺤﻼﱠﺕ ﻫﻲ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻊ ﺍﳌﺴﺎﻓﺮﻳﻦ َﺣﻠﹼﻮﺍ ﺣﻴ ﹸ‬ ‫ﺕ ( ﻭﺍﹸﳌ ِ‬
‫ﺤﻼﱠ ِ‬
‫ﺏ ﺍﳌﹸ ِ‬
‫ﺻﺤَﺎ ﹺ‬
‫ﺑﹺﺄ ْ‬
 ‫ﻑ ﺍﳌﺎﻋﻮ ِﻥ ﺑﺄﺗَﺎ ﹺﻭﻳﱢﲔ ﻳﻌﲏ ﻭﺍﺣﺪﹰﺍ ﺃﺗﻰ‬
‫ﻭﺍﻟ ِﻘﺮْﺑﺔ ﻭﺍ ِﳌﺴْﺤﺎﺓ ﻓﻘﺎﻝ ‪ :‬ﺇﻳﺎﻙ ﺃﻥ َﺗ ْﻌ ِﺪ ﹶﻝ ﺇﺫﺍ ﺃﺭﺩﺕ ﺍﻟﻨّﺰﻭ ﹶﻝ َﻣ ْﻦ َﻣ َﻌﻪُ ﺃﺻﻨﺎ ُ‬
‫ِﻣ ْﻦ ﻫﺎﻫﻨﺎ‬

‫ﲑ ﺗﻌﺮﻳﻒ ﺑﻨﺴﺐ ﻭﻻ ﺑﻠﺪ ﻭﺇﺫﺍ ﲡﻤﻌﻮﺍ ﺃﻓﺬﺍﺫﹰﺍ ﱂ ﻳﻜﻤﻞ ﻛﻞﹼ‬

‫ﻭﺁﺧﺮ ﺃﺗﻰ ﻣﻦ ﻫﺎﻫﻨﺎ ﻛﺄﻬﻧﻢ ﲨﺎﻋﺔ ﺍﻟﺘﹶﻘ ﻮْﺍ ﻣﻦ ﻏ ﹺ‬
‫ﻭﺍﺣ ٍﺪ ﻣﻨﻬﻢ ﺧﺼﺎﻝ ﺍ ِﶈﻼﱠﺕ ‪.‬‬
‫ﺱ ﻭﺍﳋﺰْﺭﺝ ﺣﲔ ﻧﺰﻝ ﻓﻴﻬﻢ ﺍﻟﻨﱯ ﺻﻠﹼﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻨﺠﻢ ‪ :‬ﻭﻗﺎﻟﺖ ﺍﻣﺮﺃﺓ ﻣﻦ ﺍﻟﻜﻔﺎﺭ ﻭﻫﻲ ﲢﺮﱢﺽ ﺍﻷﻭ َ‬
‫ﻑ ﻣﻦ‬
‫ﺞ ( ﻭﱂ ﺗ ﹺﺮ ْﺩ ﺃﻬﻧﻤﺎ ﺃﺷﺮ ُ‬
‫ﻼ ِﻣ ْﻦ ُﻣﺮَﺍ ٍﺩ َﻭ ﹶﻻ َﻣ ﹾﺬ ِﺣ ﹺ‬
‫ﻭﺳﻠﻢ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒ ِﻪ ‪ ) :‬ﺃﻃ ْﻌُﺘ ْﻢ ﺃﺗَﺎ ﹺﻭﻱﱠ ِﻣ ْﻦ ﹶﻏ ْﻴ ﹺﺮ ﹸﻛ ْﻢ ** ﹶﻓ ﹶ‬
‫ﺐ ﻭﺗُ ﹾﺬ ِﻛ َﻲ ﺍﻟﻌﺼﺒﻴّﺔ ‪( .‬‬ ‫ﺐ ﻭﻋﺎﻣﺮ ﻭﻟﻜﻨﻬﺎ ﺃﺭﺍﺩﺕ ﺃﻥ ﺗﺆﻟﹼ َ‬ ‫ﻗﺮﻳﺶ ﻭﻣﻦ ﺍﳊﻴّﻴْﻦ ﻛﻌ ﹴ‬

‫ﺐ ﻓﺪﺧﻠﺖ ﺍﻟﻨﺎﺭ ﰲ ﺍﶈﺘﻄﹶﺐ ﺇﺫ‬ ‫ﺍﺧﺘﻴﺎﺭ ﻣﺎ ﺗﺒﲎ ﻋﻠﻴﻪ ﺍﳌﺪﻥ ﻭﻗﺎﻟﻮﺍ ‪ :‬ﻻ ُﺗ ْﺒَﺘﻨَﻰ ﺍﳌﺪﻥ ﺇﻻ ﻋﻠﻰ ﺍﳌﺎﺀ ﻭﺍﻟﻜﻺ ﻭﺍﶈﺘﻄ ﹺ‬
‫ﻛﺎﻥ ﻛ ﱡﻞ ﻋﻮﺩ ﻳﻮﺭﹺﻱ ‪.‬‬
‫ﻼ‬
‫ﺍﳌﻨﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺑﺎﻟﻨﺎﺭ ﻭﺃﻣﺎ ﺍﻟﻮﺟﻪ ﺍﻵﺧﺮُ ﻣﻦ ﺍﻹﻣﺘﻨﺎﻥ ﻬﺑﺎ ﻓﻜﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪ :‬ﻳُ ْﺮ َﺳﻞﹸ َﻋ ﹶﻠ ْﻴ ﹸﻜﻤَﺎ ﺷُ ﻮَﺍﻅﹲ ِﻣ ْﻦ ﻧَﺎ ﹴﺭ ﻭَﻧُﺤَﺎﺱٌ ﹶﻓ ﹶ‬
‫ﻕ ﺍﻟﻠﹼﻪ ﻋﺰ ﻭﺟﻞﱠ ﺍﻟﻌﺒ َﺪ‬ ‫ﺻﻠﹶﺔ ﺍﻟﻜﻼﻡ ‪ :‬ﻓﺒﹺﺄﻱﱢ ﺁ ﹶﻻ ِﺀ َﺭﺑﱢﻜﻤﺎ ﺗ ﹶﻜﺬﱢﺑَﺎ ِﻥ ﻭﻟﻴﺲ ﻳﺮﻳﺪ ﺃﻥﹼ ﺇﺣﺮﺍ َ‬‫ﺼﺮَﺍ ِﻥ ﰒ ﻗﺎﻝ ﻋﻠﻰ ِ‬ ‫َﺗ ْﻨَﺘ ِ‬
‫ﺑﺎﻟﻨﺎﺭ ﻣﻦ ﺁﻻﺋﻪ ﻭﻧﻌﻤﺎﺋﻪ ﻭﻟﻜﻨﻪ ﺭﺃﻯ ﺃﻥ ﺍﻟﻮﻋﻴ َﺪ ﺍﻟﺼﺎﺩﻕ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﻏﺎﻳﺔ ﺍﻟﺰﺟﺮ ﻋﻤﺎ ﻳُﻄﻐﻴﻪ ﻭﻳُ ْﺮﺩِﻳﻪ ﻓﻬﻮ ﻣﻦ‬
‫ﺍﻟﻨﻌﻢ ﺍﻟﺴﺎﺑﻐﺔ ﻭﺍﻵﻻﺀ ﺍﻟﻌﻈﺎﻡ ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻧﻘﻮﻝ ﰲ ﺧ ﹾﻠ ﹺﻖ ﺟﻬﻨﻢ ‪ :‬ﺇﻬﻧﺎ ﻧﻌﻤﺔ ﻋﻈﻴﻤﺔ ﻭﻣِﻨﱠﺔﹲ ﺟﻠﻴﻠﺔﹲ ﺇﺫﺍ ﻛﺎﻥ ﺯﺍﺟﺮﹰﺍ ﻋﻦ ﻧﻔﹾﺴﻪ ﻧﺎﻫﻴﹰﺎ ﻭﻛﻴﻒ ﺗﻜﻮ ﹸﻥ‬
‫ﻚ َﻋﻠﹶﻰ ﺍﻟﺒﻴﻨﺔ ﺇﻻ ﻫﺎﻟﻚ ﻭﻗﺎﻝ‬ ‫ﺍﻟﻨﻘ ُﻢ ﹺﻧﻌَﻤﹰﺎ ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﻟﻨﻘﻤﺔ ﻧﻌﻤ ﹰﺔ ﻟﻜﺎﻧﺖ ﺭﲪﺔ ﻭﻟﻜﺎﻥ ﺍﻟﺴّﺨﻂ ﺭﺿﺎ ﻭﻟﻴﺲ َﻳﻬْﻠ ُ‬
‫ﻚ َﻋ ْﻦ َﺑﻴﱢَﻨ ٍﺔ َﻭ ْﳛﻴَﻰ َﻣ ْﻦ َﺣﻲﱠ َﻋ ْﻦ َﺑﻴﱢَﻨٍﺔ ‪.‬‬
‫ﻚ َﻣ ْﻦ َﻫﹶﻠ َ‬
‫ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭَﺟﻞﱠ ‪ِ :‬ﻟَﻴ ْﻬِﻠ َ‬

‫ﺖ‬
‫ﻚ ﺇﻻ ﺧﻄﺎﻳﺎﻙ ﻗﺪ ﺃﹸﺭﻳﺪ ﺑﻚ ﺍﻟﻨﺠﺎ ﹸﺓ ﻓﺄﺑﻴ َ‬
‫ﻋﻈﺎﺕ ﻟﻠﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻭﻗﺎﻝ ﺍﳊﺴﻦ ‪ :‬ﻭﺍﻟﻠﹼ ِﻪ ﻳﺎ ﺍﺑﻦ ﺁﺩﻡ ﻣﺎ ﺗﻮﹺﺑﻘﹸ َ‬
‫ﺇﻻ ﺃﻥ ﺗﻮ ِﻗ َﻊ ﻧﻔﺴَﻚ ‪.‬‬
‫ﺾ ﺍﻷﻣﺮﺍﺀ ﻭﻗﺪ ﺗﻌﺪّﻯ ﺇﻗﺎﻣﺔ ﺍﳊﺪّ ﻭﺯﺍﺩ ﰲ ﻋﺪ ِﺩ ﺍﻟﻀﺮﺏ ﻓﻜﻠﻤﻪ ﰲ ﺫﻟﻚ ﻓﻠﻤﺎ ﺭﺁ ُﻩ ﻻ ﻳﻘﺒ ﹸﻞ‬ ‫ﺴﻦُ ﺑﻌ َ‬
‫ﻭﺷﻬﹺﺪ ﺍﳊ َ‬
‫ﺖ ﻓﹶﻜﺜﱢﺮ ‪.‬‬
‫ﺖ ﹶﻓ ﹶﻘﻠﱢ ﹾﻞ ﻭﺇﻥ ﺷﺌ َ‬
‫ﻚ ﻓﺈﻥ ﺷ ﹾﺌ َ‬ ‫ﻚ ﻻ ﺗﻀ ﹺﺮﺏُ ﺇﻻ ﻧﻔﺴ َ‬ ‫ﺍﻟﻨﺼﺢ ﻗﺎﻝ ‪ :‬ﺃﻣَﺎ ﺇﻧ َ‬
‫ﻭﻛﺎﻥ ﻛﺜﲑﹰﺍ ﻣﺎ ﻳﺘﻠﻮ ﻋﻨﺪ ﺫﻟﻚ ‪ :‬ﻓﹶﻤﺎ ﹶﺃﺻَْﺒ َﺮ ﻫُﻢْ ﻋَﻠﹶﻰ ﺍﻟﻨﱠﺎ ﹺﺭ ‪.‬‬
‫ﺏ ﺩﻧﻴﺎ ﻓﺠﻤﻴ ُﻊ ﻋﻘﺎﺏ ﺍﻟﺪﻧﻴﺎ َﺑ ِﻠﻴﱠ ﹲﺔ ﻣ ْﻦ‬ ‫ﻋﻘﺎﺏ ﺍﻵﺧﺮﺓ ﻭﻋﻘﺎﺏ ﺍﻷﻭﱃ ﻭﺍﻟﻌﻘﺎﺏ ﻋﻘﺎﺑﺎﻥ ‪ :‬ﻓﻌﻘﺎﺏ ﺁﺧﺮ ٍﺓ ﻭﻋﻘﺎ ُ‬
‫ﻼ ﰲ ﺑﺎﺏ‬ ‫ﻭﺟﻪ ﻭﻧﻌﻤﺔﹲ ﻣﻦ ﻭﺟﻪ ﺇﺫ ﻛﺎﻥ ﻳﺆﺩﱢﻱ ﺇﱃ ﺍﻟﻨﻌﻤﺔ ﻭﺇﻥ ﻛﺎﻥ ﻣﺆﳌﹰﺎ ﻓﻬﻮ ﻋﻦ ﺍﳌﻌﺎﺻﻲ ﺯﺍﺟﺮٌ ﻭﺇﻥ ﻛﺎﻥ ﺩﺍﺧ ﹰ‬
‫ﱪ ﻋﻠﻴﻪ‬
‫ﻼ ﻟﻐﲑﻩ ﻭﻗﺪ ﻛﻠﱢﻔﻨﺎ ﺍﻟﺼ َ‬
‫ﺍﻻﻣﺘﺤﺎﻥ ﻭﺍﻟﺘﻌﺒﱡﺪ ﻣﻊ ﺩﺧﻮﻟﻪ ﰲ ﺑﺎﺏ ﺍﻟﻌﻘﺎﺏ ﻭﺍﻟﻨﻌﻤﺔ ﺇﺫ ﻛﺎﻥ ﺯﺟﺮﹰﺍ ﻭﺗﻨﻜﻴ ﹰ‬
‫ﻭﺍﻟﺮﺿﺎ ﺑﻪ ﻭﺍﻟﺘﺴﻠﻴﻢ ﻷﻣﺮ ﺍﻟﻠﹼﻪ ﻓﻴﻪ ‪.‬‬
‫ﺻﺮْﻑ ﻭﺧﺰﻱٌ ﺑَﺤْﺖ ﻷﻧﻪ ﻟﻴﺲ ﺑﹺﻤﺨْﺮَﺝ ﻣﻨﻪ ﻭﻻ ﳛﺘﻤ ﹸﻞ ﻭﺟﻬﲔ ‪.‬‬ ‫ﻭﻋﻘﺎﺏ ﺍﻵﺧﺮﺓ ﺑﻼﺀٌ ِ‬
 ‫ﻕ ‪ :‬ﺍﳉﻤ ُﺮ ﰲ ﺍﻟﺸﻤﺲ ﺃﺻﻬﺐ ﻭﰲ ﺍﻟﻔﻲﺀ ﺃﺷﻜﻞﹸ ﻭﰲ ﻇﻞﱢ ﺍﻷﺭﺽ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻠﻴﻞ ﺃﲪﺮ ﻭﺃﻱﱡ‬‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎ َ‬
‫ﺕ ﺧﺎﻟ ﹶﻄﺘْﻪ ﺍﻟﻨﺎﺭ ﻓﻬﻮ‬
‫ﺻﻮ ٍ‬

‫ﺃﺷﺪ ﺍﻷﺻﻮﺍﺕ ﻛﺎﻟﺼﺎﻋﻘﺔ ﻭﺍﻹﻋﺼﺎﺭ ﺍﻟﺬﻱ ﳜﺮﺝ (‬

‫ﳉ ﹾﺬ َﻭِﺓ ﻣﻦ ﺍﻟﻌﻮﺩ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﹶﻃ َﺮﻓِﻪ ﻧﺎﺭٌ ﰒ ﻏﻤﺴَﺘﻪ ﰲ ﺇﻧﺎ ٍﺀ ﻓﻴﻪ ﻣﺎ ُﺀ ﻧَﻮًﻯ ُﻣ ْﻨﻘﹶﻊ ‪.‬‬
‫ﻣﻦ ِﺷﻖﱢ ﺍﻟﺒﺤﺮ ﻭﻛﺼﻮﺕ ﺍﳌﹸﻮﻡ ﻭﺍ ﹶ‬
‫ﺶ ﺃﻫ ﹸﻞ ﺍﻷﺭﺽ ﻣﻦ ﻭﺟﻮﻩ ‪ :‬ﻓﻤﻦ ﺫﻟﻚ ﺻﻨﻴ ُﻊ ﺍﻟﺸﻤﺲ ﰲ ﺑﺮ ِﺩ ﺍﳌﺎﺀ ﻭﺍﻷﺭﺽ ﻷﻬﻧﺎ ﺻِﻼ ُﺀ ﲨﻴ ﹺﻊ‬ ‫ﰒ ﺑﺎﻟﻨﺎﺭ ﻳﻌﻴ ُ‬
‫ﺍﳊﻴﻮﺍﻥ ﻋﻨﺪ ﺣﺎﺟﺘﻬﺎ ﺇﱃ ﺩﻓﻊ ﻋﺎﺩﻳ ِﺔ ﺍﻟﱪ ِﺩ ﰒﹼ ﺳﺮﺍﺟُﻬﻢ ﺍﻟﺬﻱ ﻳﺴﺘﺼﺒﺤﻮﻥ ﺑﻪ ﻭﺍﻟﺬﻱ ﳝﻴﺰﻭﻥ ﺑﻀﻴﺎﺋﻪ ﺑﲔ ﺍﻷﻣﻮﺭ‬
‫‪.‬‬
‫ﺏ ﻳﻌﻠﻮ ﻭﻧﺪًﻯ ﻳﺮﺗﻔﻊ ﰒ ﻳﻌﻮﺩ ﺑﺮﻛﺔ ﳑﺪﻭﺩﺓ ﻋَﻠﹶﻰ‬ ‫ﻭﻛ ﱡﻞ ﲞﺎﺭ ﻳﺮﺗﻔﻊ ﻣﻦ ﺍﻟﺒﺤﺎﺭ ﻭﺍﳌﻴﺎ ِﻩ ﻭﺃﺻﻮﻝ ﺍﳉﺒﺎﻝ ﻭﻛﻞ ﺿﺒﺎ ﹴ‬
‫ﺽ ﺍﻟﻨﺎ ُﺭ‬
‫ﺏ ﻭﻳﺄ ُﺧ ﹸﺬ ﺑﻀَﺒْﻌﻪ ﻣﻦ ﻗﹶﻌﺮ ﺍﻟﺒﺤﺮ ﻭﺍﻷﺭ ﹺ‬
‫ﺢ ﻟﻪ ﺍﻷﺑﻮﺍ َ‬
‫ﲨﻴﻊ ﺍﻟﻨﺒﺎﺕ ﻭﺍﳊﻴﻮﺍﻥ ﻓﺎﳌﺎﺀ ﺍﻟﺬﻱ ﳛﻠﱡﻪ ﻭﻳﻠﻄﱢﻔﻪ ﻭﻳﻔﺘ ُ‬
‫ﺲ ﻣﻦ ﻓﻮﻕ ‪.‬‬ ‫ﺖ ﻭﺍﻟﺸﻤ ُ‬ ‫ﺍﳌﺨﺎﻟﻄﺔ ﳍﻤﺎ ﻣﻦ ﲢ ُ‬
‫ﻋﻴﻮﻥ ﺍﻷﺭﺽ ﻭﰲ ﺍﻷﺭﺽ ﻋﻴﻮﻥ ﻧﺎﺭ ﻭﻋﻴﻮ ﹸﻥ ﹶﻗﻄِﺮﺍﻥ ﻭﻋﻴﻮﻥ ﻧﹺﻔﹾﻂ ﻭﻛﺒﺎﺭﻳﺖ ﻭﺃﺻﻨﺎﻑ ﲨﻴﻊ ﺍﻟِﻔ ِﻠﺰّ ﻣﻦ ﺍﻟﺬﻫﺐ‬
‫ﻭﺍﻟﻔﻀﺔ ﻭﺍﻟﺮﱠﺻﺎﺹ ﻭﺍﻟﻨﱡﺤﺎﺱ ﻓﻠﻮﻻ‬

‫ﺏ ﰲ ﻗﻌﺮﻫﺎ ﺟﺎﻣﺪٌ ﻭﹶﻟﻤَﺎ ﺍﻧﺴﺒﻚ ﰲ ﺃﺿﻌﺎﻓﻬﺎ ﺷﻲﺀٌ ﻣﻦ ﺍﳉﻮﺍﻫﺮ َﻭﹶﻟﻤَﺎ ﻛﺎﻥ‬ ‫ﻣﺎ ﰲ ﺑﻄﻮﻬﻧﺎ ﻣﻦ ﺃﺟﺰﺍﺀ ﺍﻟﻨﺎﺭ ﳌﺎ ﺫﹶﺍ َ‬
‫ﳌﺘﻘﺎﺭﺑﹺﻬﺎ ﺟﺎﻣﻊ ﻭﳌﺨﺘﻠﻔﻬﺎ ُﻣ ﹶﻔﺮﱢﻕ ‪.‬‬
‫ﺲ ﺃﺭ َﺣﻢُ ﺑﻨﺎ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ﺍﻟﺸﻤ ُ‬
‫ﻭﻗﻴﻞ ﻟﺒﻌﺾ ﺍﻟﻌﺮﺏ ‪ :‬ﺃﻱﱡ ﻳﻮﻡ ﺃﻧﻔﻊ ﻗﺎﻝ ‪ :‬ﻳﻮ ُﻡ َﺷﻤَﺎﻝ ﻭ َﺷﻤْﺲ ‪.‬‬
‫ﺲ‬
‫ﺸ ﹺﺮ ﹶﻗ ِﺔ ﺍﻟﺸﱠﻤﺎ ﹺﻝ ( ﻭﻗﺎﻝ ﻋُﻤَﺮ ‪ :‬ﺍﻟﺸﻤ ُ‬
‫ﺶ ﻣﺜ ﹺﻞ َﻣ ْ‬
‫ﺖ ﻋِﻨْﺪِﻱ ** ﹺﺑ َﻌْﻴ ﹴ‬
‫ﻕ ﻭﺃ ْﻧ ِ‬
‫ﻼَ‬
‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﻻﻣﺮﺃﺗﻪ ‪ ) :‬ﹶﲤﻨﱠ ْﻴ َﻦ ﺍﻟﻄﱠ ﹶ‬
‫ﺲ ﺍﺳﺘﻘﺒ ﹶﻠﻬَﺎ ﻬﺑﺎ َﻣﺘِﻪ ‪.‬‬‫ﻼﺀُ ﺍﻟﻌﺮﺏ ﻗﺎﻝ ﻋُﻤﺮ ‪ :‬ﺍﻟﻌﺮﰊﱡ ﻛﺎﻟﺒﻌﲑ ﺣﻴﺜﻤﺎ ﺩﺍﺭﺕ ﺍﻟﺸﻤ ُ‬ ‫ﺻﹶ‬‫ِ‬

‫ﺲ ُﲜ ْﻤﺠُﻤﺎﻬﺗﺎ ﻭﻗﺎﻝ ﹶﻗﻄِﺮﺍﻥ ﺍﻟﻌﺒﺴﻲّ ‪ ) :‬ﲟﺴﺘﺄﺳﺪ ﺍﻟ ﹸﻘ ْﺮﻳَﺎ ِﻥ ُﺣ ﻮﱟ ﺗِﻼ ُﻋ ُﻪ‬

‫ﻼ ﻓﻘﺎﻝ ‪ :‬ﺗﺴﺘﻘﺒﻞ ﺍﻟﺸﻤ َ‬ ‫ﻭﻭﺻﻒ ﺍﻟﺮّﺍﺟﺰ ﺇﺑ ﹰ‬
‫ﺲ ﺯﺍ ِﻫ ُﺮ ْﻩ ( ﺍ ﹾﻟﺨِﲑﻱّ ﻭﺍﳋِﲑﻱﱡ ﻳﻨﻀﻢ ﻭﺭﻗﻪ ﺑﺎﻟﻠﻴﻞ ﻭﻳﻨﻔﺘﺢ ﺑﺎﻟﻨﻬﺎﺭ ‪.‬‬
‫** ﻓُﻨ ﻮّﺍ ُﺭ ُﻩ ﻣِﻴﻞﹲ ﺇﱃ ﺍﻟﺸﻤ ﹺ‬

‫ﻼ ﺳﺄﹶﻟﻨَﺎ ﻣﻦ ﻏﲑ ﺃﻫﻞ ﺍﻟﻜﻼﻡ ﻓﻘﺎﻝ ‪ :‬ﻣﺎ ﺑﺎ ﹸﻝ (‬ ‫ﻭﻹﲰﺎﻋﻴﻞ ﺑﻦ ﻏﺰْﻭﺍﻥ ﰲ ﻫﺬﺍ ﻧﺎﺩﺭﺓﹲ ﻭﻫﻮ ﺃﻥ ﺳﺎﺋ ﹰ‬
‫ﻭﺭﻕ ﺍﳋِﲑﻱّ ﻳﻨﻀﻢ ﺑﺎﻟﻠﻴﻞ ﻭﻳﻨﺘﺸ ُﺮ ﺑﺎﻟﻨﻬﺎﺭ ﻓﺎﻧﺒَﺮَﻯ ﻟﻪ ﺇﲰﺎﻋﻴﻞ ﺑ ُﻦ ﹶﻏﺰْﻭﺍﻥ ﻓﻘﺎﻝ ‪ :‬ﻷﻥ ﺑﺮ َﺩ ﺍﻟﻠﻴﻞ ﻭﺛِﻘﻠﹶﻪ ﻣﻦ‬
‫ﻃﺒﺎﻋﻬﻤﺎ ﺍﻟﻀﻢﱡ ﻭﺍﻟﻘﺒﺾ ﻭﺍﻟﺘّﻨﻮﱘ ﻭﺣﺮّ ﴰﺲ ﺍﻟﻨﻬﺎﺭ ﻣﻦ ﻃﺒﺎﻋﻪ ﺍﻹﺫﺍﺑﺔ ﻭﺍﻟﻨﺸﺮ ﻭﺍﻟﺒﺴْﻂ ﻭﺍﳋﻔﱠﺔ ﻭﺍﻹﻳﻘﺎﻅ ﻗﺎﻝ‬
‫ﺐ ﺷﻴﺌﹰﺎ ﻫﻮ ﺧﲑٌ‬
‫ﺍﻟﺴﺎﺋﻞ ‪ :‬ﻓﻴﻤﺎ ﻗﻠﺖ ﺩﻟﻴﻞﹲ ﻭﻟﻜﻨﻪ ﻗﺎﻝ ﺇﲰﺎﻋﻴﻞ ‪ :‬ﻭﻣﺎ ﻋﻠﻴﻚ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﰲ ﻳﺪﻙ ﺇﱃ ﺃﻥ ﺗﺼﻴ َ‬
‫ﻣﻨﻪ ‪.‬‬
‫ﺗﺴﺮﻉ ﺍﳊﻤﺮ ﺍﻷﻟﻮﺍﻥ ﻭﻓﺎﰿ ﺫﻭﻱ ﺍﻟﺒﺪﺍﻧﺔ ﻭﻛﺎﻥ ﺇﲰﺎﻋﻴﻞ ﺃﲪَﺮ ﺣَﻠﻴﻤﹰﺎ ﻭﻛﺬﻟﻚ ﻛﺎﻥ ﺍﳊﹶﺮﺍﻣﻲّ ﻭﻛﻨﺖ ﺃﻇﻦ ﺑﺎﳊﻤﺮ‬
‫ﻉ‬
‫ﺞ ﺇﻟﻴﻬﻢ ﺃﺳﺮ ُ‬
‫ﻉ ﻭﺍﳊﺪﱠﹶﺓ ﻓﻮﺟﺪﺕ ﺍﳊ ﹾﻠ َﻢ ﻓﻴﻬﻢ ﺃﻋﻢّ ﻭﻛﻨﺖ ﺃﻇﻦ ﺑﺎﻟﺴﻤﺎﻥ ﺍﳋِﺪﺍ ﹺﻝ ﺍﻟﻌﻈﺎ ﹺﻡ ﺃﻥﹼ ﺍﻟﻔﺎِﻟ َ‬ ‫ﺍﻷﻟﻮﺍ ِﻥ ﺍﻟﺘﺴﺮ َ‬
‫ﻓﻮﺟﺪُﺗ ُﻪ ﰲ ﺍﻟﺬﻳ َﻦ ﻳُﺨﺎﻟﻔﻮﻥ ﻫﺬﻩ ﺍﻟﺼﱢ ﹶﻔ ﹶﺔ ﺃ َﻋﻢّ ‪.‬‬

‫ﺱ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ‪ِ :‬‬
‫ﺻﺤﱠﺔ ﺍﻷﺑﺪﺍﻥ ﻣﻊ ﺍﻟﺸﻤﺲ ﺫﻫﺐ ﺇﱃ ﺃﻫﻞ‬ ‫ﺃﺛﺮ ﺍﻟﺸﻤﺲ ﻭﺍﳊﺮﻛﺔ ﻭﺍﳉﻮﱢ ﰲ ﺍﻷﺑﺪﺍﻥ ﻭﻗﺎﻝ ﺇﻳﺎ ُ‬
‫ﺍﻟ َﻌﻤَﺪ ﻭﺍﻟﻮﺑﺮ ‪.‬‬
‫ﻭﻗﺎﻝ ﻣﺜﻨﱠﻰ ﺑﻦ ﺑﺸﲑ ‪ :‬ﺍﳊﺮﻛﺔ ﺧﲑٌ ﻣﻦ ﺍﻟﻈﻞ ﻭﺍﻟﺴﱡﻜﻮﻥ ‪.‬‬
‫ﻭﻗﺪ ﺭﺃﻳﻨﺎ ِﻟﻤَﻦ ﻣﺪﺡ ﺧﻼﻑ ﺫﻟﻚ ﹶﻛﻼﹶﻣﹰﺎ ﻭﻫﻮ ﻗﻠﻴﻞ ‪.‬‬
‫ﻭﻗﻴﻞ ﻻﺑﻨﺔ ﺍﳋﺲﱢ ‪ :‬ﺃﻳﱡﻤَﺎ ﺃ َﺷﺪﱡ ‪ :‬ﺍﻟﺸﺘﺎﺀ ﺃ ﹺﻡ ﺍﻟﺼﻴﻒ ﻗﺎﻟﺖ ‪ :‬ﻭﻣﻦ ﳚﻌﻞ ﺍﻷﺫﻯ ﻛﺎﻟﺰﻣﺎﻧﺔ ‪.‬‬
‫ﻒ ﺍﻷﻓﻌﻰ ﻭﺗﺮﻓﻊ ﺃﻧﻒ ﺍﻟﺮﱢﻓﻘﺔ ‪.‬‬
‫ﺴﺒﱡﻮﺍ ﺍﻟﺸﱠﻤﺎﻝ ﻓﺈﻬﻧﺎ ﺗﻀ ُﻊ ﺃﻧ َ‬
‫ﻭﻗﺎﻝ ﺃﻋﺮﺍﰊﱞ ‪ :‬ﻻ َﺗ ُ‬

‫ﻭﻗﺎﻝ ﺧﺎﻗﺎ ﹸﻥ ﺑﻦ ﺻﺒﻴﺢ ﻭﺫﻛﺮ ﻧُ ْﺒ ﹶﻞ ﺍﻟﺸﺘﺎﺀ ﻭﻓﻀﻠﹶﻪ ﻋَﻠﹶﻰ ﻧُْﺒ ﹺﻞ ﺍﻟﺼﻴﻒ ﻓﻘﺎﻝ ‪ :‬ﺗﻐﻴﺐ ﻓﻴﻪ ﺍﳍﻮﺍﻡ ﻭﺗﻨﺠﺤﺮ ﻓﻴﻪ‬
‫ﺍﳊﺸﺮﺍﺕ ﻭﺗﻈﻬﺮ ﺍﻟ ِﻔ ْﺮﺷَﺔ ﻭﺍﻟﺒﺰّ ﹸﺓ ﻭﻳﻜﺜﹸﺮ ﻓﻴﻪ ﺍﻟﺪّﺟْﻦ ﻭﺗﻄﻴﺐ ﻓﻴﻪ ِﺧﻤْﺮﺓ ﺍﻟﺒﻴﺖ ﻭﳝﻮﺕ ﻓﻴﻪ ﺍﻟﺬﱢﺑﺎﻥ ﻭﺍﻟﺒَﻌﻮﺽ‬
‫ﺐ ﻓﻴﻪ ﺍﻟﻌِﻨﺎﻕ ‪.‬‬
‫ﻑ ﻭﻳﻄﻴ ُ‬
‫ﻭﻳﱪُﺩ ﺍﳌﺎﺀ ﻭﻳﺴﺨُﻦ ﺍﳉﻮ ُ‬
‫ﺏ َﺑ ْﺮ َﺩ ﺍﳌﺎﺀ ﻭﺳﺨﻮﻧﺔ ﺍﳉ ﻮﹺﻑ ﻗﺎﻟﺖ ‪ِ :‬ﺣﺮﱞ ﺓﹲ ﲢﺖ ِﻗﺮّﺓ ‪.‬‬
‫ﻭﺇﺫﺍ ﺫﻛﺮﺕ ﺍﻟﻌﺮ ُ‬
‫ﻭﳚﻮﺩ ﻓﻴﻪ ﺍﻻﺳﺘﻤﺮﺍﺀ ﻟﻄﻮﻝ ﺍﻟﻠﻴﻞ ﻟﺘَﻔﺼﱢﻲ ﺍﳊﺮﱢ ‪.‬‬

‫ﳋﻴَﺎ ﹺﺭ ﲟ ْﻨﺰﹺﻟ ِﺔ ﺍﻟﻨﺎﺭ ﻗﻠﻴﻠﹸﻬﺎ ﻣﺘﺎﻉٌ‬

‫ﲑﺍِ‬ ‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ‪ :‬ﻻ ُﺗ َ‬
‫ﺴﺮّﻥﱠ ﺑﻜﺜﺮﺓ ﺍﻹﺧﻮﺍﻥ ﻣﺎ ﱂ ﻳﻜﻮﻧﻮﺍ ﺃﺧﻴﺎﺭﹰﺍ ﻓﺈﻥ ﺍﻹﺧﻮﺍﻥ ﻏ َ‬
‫ﻭﻛﺜﲑﻫﺎ ﺑﻮﺍﺭ ‪.‬‬

‫ﻧﺎﺭ ﺍﻟﺰﺣﻔﺘﲔ‬

‫ﺞ‪.‬‬‫ﻗﺎﻝ ‪ :‬ﻭﻣﻦ ﺍﻟﻨﲑﺍﻥ ﻧﺎﺭ ﺍﻟﺰﱠﺣْﻔَﺘ ْﻴ ﹺﻦ ﻭﻫﻲ ﻧﺎﺭ ﺃﰊ ﺳﺮﻳﻊ ﻭﺃﺑﻮ ﺳﺮﻳﻊ ﻫﻮ ﺍ ﹾﻟ َﻌﺮْﻓ ُ‬
‫ﺞ‪.‬‬
‫ﻉ ﺇﻟﻴﻚ ﻣﻦ ﺍﻟﻨﺎﺭ ﰲ ﻳﺒﻴﺲ ﺍﻟ َﻌ ْﺮ ﹶﻓ ﹺ‬ ‫ﻭﻗﺎﻝ ﻗﹸﺘﻴﺒﺔ ﺑﻦ ﻣﺴﻠﻢ ﻟﻌُ َﻤ َﺮ ﺑﻦ ﻋﺒﱠﺎﺩ ﺑﻦ ﺣُﺼﲔ ‪ :‬ﻭﺍﻟﻠﹼﻪ ﻟﹶﻠﺴﱡﺆﺩُﺩُ ﺃﺳﺮ ُ‬
‫ﺖ ﻭﺷﺎﻋﺖ‬ ‫ﺖ ﻓﻴﻪ ﻭ َﻋﻈﹸ َﻤ ْ‬
‫ﺖ ﻓﻴﻪ ﺍﻟﻨﺎﺭ ﺃﺳﺮ َﻋ ْ‬
‫ﻭﺇﳕﺎ ﻗﻴﻞ ﻟﻨﺎﺭ ﺍﻟﻌَﺮﻓﺞ ‪ :‬ﻧﺎﺭ ﺍﻟﺰﺣﻔﺘﲔ ﻷﻥ ﺍﻟﻌَﺮﻓﹶﺞ ﺇﺫﺍ ﺍﻟﺘﻬَﺒ ْ‬
‫ﺚ ﺃﻥ ﺗﻨﻄﻔﺊ ﻣﻦ ﺳﺎﻋﺘﻬﺎ ﰲ ﻣﺜﻞ‬ ‫ﻉ ﻣﻦ ﻛﻞ ﺷﻲﺀ ﻓﻤﻦ ﻛﺎﻥ ﰲ ﹸﻗﺮْﻬﺑﺎ ﻳﺰﺣﻒ ﻋﻨﻬﺎ ﰒ ﻻ ﺗﻠﺒ ﹸ‬ ‫ﻭﺍﺳﺘﻔﺎﺿﺖ ﰲ ﺃﺳ َﺮ َ‬
‫ﻒ ﺇﻟﻴﻬﺎ ﻣﻦ ﺳﺎﻋِﺘﻪ ﻓﻼ ﺗﺰﺍ ﹸﻝ ﻟﻠﻤﺼْﻄﹶﻠﻲ ﻛﺬﻟﻚ ﻭﻻ ﻳﺰﺍﻝ‬ ‫ﺗﻠﻚ ﺍﻟﺴﺮﻋﺔ ﻓﻴﺤﺘﺎﺝ ﺍﻟﺬﻱ ﻳﺰﺣﻒ ﻋﻨﻬﺎ ﺃﻥ ﻳﺰ َﺣ َ‬
‫ﺍﳌﺼﻄﻠﻲ ﻬﺑﺎ ﻛﺬﻟﻚ ﻓﻤﻦ ﺃ ْﺟ ﹺﻞ ﺫﻟﻚ ﻗﻴﻞ ‪ :‬ﻧﺎﺭ ﺍﻟﺰﱠ ْﺣ ﹶﻔَﺘ ْﻴ ﹺﻦ‬

‫ﺤﻬُﻦﱠ َﻋ ْﺮ ﹶﻓﺞُ ﺍ ﹶﳍ ﹾﻠﺒَﺎ ِﺀ ‪.‬‬

‫ﻗﺎﻝ ‪ :‬ﻭﻗﻴﻞ ﻟﺒﻌﺾ ﺍﻷﻋﺮﺍﺏ ‪ :‬ﻣﺎ ﺑﺎ ﹸﻝ ﻧﺴﺎﺋﻜﻢ ُﺭﺳْﺤﹰﺎ ﻗﺎﻝ ‪ :‬ﺃ ْﺭ َﺳ َ‬
‫ﺻﻮﺭﺓ ﻋﻘﺪ ﺑﲔ ﺍﻟﺮﺍﻋﻲ ﻭﺍﳌﺴﺘﺮﻋﻲ ﻭﻫﺬﺍ ﺷﺮﻁ ﺍﻟﺮﺍﻋﻲ ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﲔ ﻣﻦ ﺍﺳﺘﺮﻋﺎﻩ ﻣﺎﺷﻴﺘﻪ ﰲ ﺍﻟﻘﺎﺭﱢ ﻭﺍﳊﺎﺭﱢ‬
 ‫ﺿﻬَﺎ‬
‫ﻭﺫﻟﻚ ﺃﻥ ﺷﺮﻃﻬﻢ ﻋﻠﻴﻪ ﺃﻥ ﻳﻘﻮﻝ ﺍﳌﺴﺘﺮﻋﻲ ﻟﻠﺮﺍﻋﻲ ‪ :‬ﺇﻥ ﻋﻠﻴﻚ ﺃﻥ ﺗﺮﺩﱠ ﺿﺎﻟﱠﺘﻬﺎ ﻭﻬﺗﻨﺄ ﺟﺮْﺑﺎﻫﺎ ﻭﺗﻠﻮﻁ ﺣﻮ َ‬
‫ﻚ َﺣﻠﹾﺒﹰﺎ ﺃﻭ ﺗﻀﺮّ ﺑَﻨﺴْﻞ ‪.‬‬
‫ﻭﻳﺪُﻙ ﻣﺒﺴﻮﻃﺔﹲ ﰲ ﺍﻟﺮﱢﺳْﻞ ﻣﺎ ﱂ ﺗُ ْﻨ ﹺﻬ َ‬
‫ﲑ ﻭﻻ ﺷﺮّ‬
‫ﻗﺎﻝ ‪ :‬ﻓﻴﻘﻮﻝ ﻋﻨﺪ ﺫﻟﻚ ﺍﻟﺮﺍﻋﻲ ﻟﺮﺏ ﺍﳌﺎﺷﻴﺔ ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﺸﺮﻁ ‪ :‬ﻟﻴﺲ ﻟﻚ ﺃﻥ َﺗ ﹾﺬﻛﹸ َﺮ ﺃﹸﻣﱢﻲ ﲞ ﹴ‬

‫ﺖ ﻭﱄ ﻣَﻘﻌﺪﻱ ﻣﻦ ﺍﻟﻨﺎﺭ ﻭﻣﻮﺿ ُﻊ ﻳﺪﻱ ﻣﻦ ﺍﳊﺎﺭّ ﻭﺍﻟﻘﺎﺭّ ‪.‬‬

‫ﺻْﺒ َ‬
‫ﺕ ﺃﻭ ﺃ َ‬
‫ﻀﺒﹺﻚ ﺃﺧﻄﺄ َ‬
‫ﻭﻟﻚ ﺣﺬﹾﻓﹶﺔﹲ ﺑﺎﻟﻌﺼﺎ ﻋﻨﺪ ﻏ َ‬

‫ﺷﺒﻪ ﻣﺎ ﺑﲔ ﺍﻟﻨﺎﺭ ﻭﺍﻹﻧﺴﺎﻥ‬

‫ﻗﺎﻝ ‪ :‬ﻭ ﻭَﺻﻒ ﺑﻌﺾ ﺍﻷﻭﺍﺋﻞ ﺷَﺒ َﻪ ﻣﺎ ﺑﲔ ﺍﻟﻨﺎﺭ ﻭﺍﻹﻧﺴﺎﻥ ﻓﺠﻌﻞ ﺫﻟﻚ ﻗﺮﺍﺑﺔ ﻭﻣﺸﺎﻛﻠﺔ ﻗﺎﻝ ‪ :‬ﻭﻟﻴﺲ ﺑﲔ ﺍﻷﺭﺽ‬
‫ﻭﺑﲔ ﺍﻹﻧﺴﺎﻥ ﻭﻻ ﺑﲔ ﺍﻹﻧﺴﺎﻥ ﻭﺍﳌﺎﺀ ﻭﻻ ﺑﲔ ﺍﳍﻮﺍﺀ ﻭﺍﻹﻧﺴﺎﻥ ﻣﺜﻞ ﻗﺮﺍﺑﺔ ﻣﺎ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻨﺎﺭ ﻷﻥ ﺍﻷﺭﺽ ﺇﳕﺎ ﻫﻲ‬
‫ﺃﻡﱞ ﻟﻠﻨﺒﺎﺕ ﻭﻟﻴﺲ ﻟﻠﻤﺎﺀ ﺇﻻ ﺃﻧُﻪ َﻣ ْﺮﻛﹶﺐ ﻭﻫﻮ ﻻ ﻳﻐﺬﹸﻭ ﺇﻻﱠ ﻣﺎ ﻳﻌﻘِﺪﻩُ ﺍﻟﻄﺒﺦ ﻭﻟﻴﺲ ﻟﻠﻬﻮﺍﺀ ﻓﻴﻪ ﺇﻻ ﺍﻟﻨﺴﻴﻢ ﻭﺍﳌﺘﻘﻠﱠﺐ‬
‫ﺱ ﺗَﺘﹶﻠﻒُ ﻣﻊ ﹶﻓ ﹾﻘ ِﺪ ﺑﻌﻀﻬﺎ ﻓﻄﺮﻳﻖ ﺍﳌﺸﺎﻛﻠ ِﺔ ﻭﺍﻟﻘﺮﺍﺑ ِﺔ ﻏﲑ ﻃﺮﻳﻖ‬
‫ﻭﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻭﺇﻥ ﻛﺎﻧﺖ ﺯﺍﺋﺪﺓ ﻭﻛﺎﻧﺖ ﺍﻟﻨﻔﻮ ُ‬
‫ﻀﺮّﺓ ‪.‬‬
‫ﺇﺩﺧﺎﻝ ﺍ ﹶﳌ ْﺮﻓﹶﻖ ﻭ َﺟﺮﱢ ﺍﳌﻨﻔﻌﺔ ﻭﺩﻓ ﹺﻊ ﺍﳌ َ‬
‫ﺕ ﻭَﺗْﺘ ﹶﻠﻒُ‬
‫ﺶ ﻭﲤﻮ ُ‬
‫ﺚ ﲢﻴﺎ ﺍﻟﻨﺎﺭ ﻭﺗﻌﻴ ُ‬
‫ﺶ ﰲ ﺣﻴ ﹸ‬
‫ﺤﻴَﺎ ﻭﻳﻌﻴ ُ‬ ‫ﺖ ﳍﺎ ﺑﺎﻟﻘﺮﺍﺑﺔ ﻷﱐ ﻭﺟﺪﺕ ﺍﻹﻧﺴﺎﻥ َﻳ ْ‬ ‫ﻗﺎﻝ ‪ :‬ﻭﺇﳕﺎ ﻗﻀﻴ ُ‬
‫ﺣﻴﺚ ﳝﻮﺕ ﺍﻹﻧﺴﺎ ﹶﻥ ﻭﻳﺘﻠﻒ ‪.‬‬
‫ﺕ‬
‫ﺏ ﻭﺍﳌﻐﺎﺭﺍ ِ‬
‫ﻭﻗﺪ ﺗﺪﺧﻞ ﻧﺎﺭ ﰲ ﺑﻌﺾ ﺍﳌﻄﺎﻣﲑ ﻭﺍﳉِﺒﺎ ﹺ‬

‫ﺿ ﹺﻊ ﻣﺎﺕ ﻭﻟﺬﻟﻚ ﻻ ﻳﺪﺧﻠﻬﺎ ﺃﺣﺪٌ‬ ‫ﻭﺍﳌﻌﺎﺩﻥ ﻓﺘﺠﺪﻫﺎ ﻣﱴ ﻣﺎﺗﺖ ﻫﻨﺎﻙ ﻋﻠﻤﻨﺎ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻣﱴ ﺻﺎﺭ ﰲ ﺫﻟﻚ ﺍﳌﻮ ِ‬
‫ﺕ ﻓﻴﻬﺎ ﻣﺎﺗﺖ ﻭﻟﺬﻟﻚ ﻳﻌﻤﺪ ﺃﺻﺤﺎﺏ ﺍﳌﻌﺎﺩﻥ ﻭﺍﳊﻔﺎﻳ ﹺﺮ ﺇﺫﺍ ﻫﺠﻤﻮﺍ ﻋﻠﻰ ﹶﻓﺘْﻖ ﰲ ﺑﻄﻦ‬ ‫ﻣﺎ ﺩﺍﻣﺖ ﺍﻟﻨﺎﺭ ﺇﺫﺍ ﺻﺎﺭ ْ‬
‫ﺍﻹﺭﺽ ﺃﻭ ﻣﻐﺎﺭﺓ ﰲ ﺃﻋﻤﺎﻗﻬﺎ ﺃﻭ ﺃﺿﻌﺎﻓﻬﺎ ﻗﺪّﻣﻮﺍ ﴰﻌ ﹰﺔ ﰲ ﻃﺮَﻓﻬﺎ ﺃﻭ ﰲ ﺭﺃﺳﻬﺎ ﻧﺎﺭٌ ﻓﺈﻥ ﺛﺒﺘﺖ ﺍﻟﻨﺎﺭ ﻭﻋﺎﺷﺖ‬
‫ﺩﺧﻠﻮﺍ ﰲ ﻃﻠﺐ ﺍﳉﻮﺍﻫﺮ ﻣﻦ ﺍﻟﺬﻫﺐ ﻭﻏﲑ ﺫﻟﻚ ﻭﺇﻻ ﱂ ﻳﺘﻌﺮﱠﺿﻮﺍ ﻟﻪ ﻭﺇﳕﺎ ﻳﻜﻮ ﹸﻥ ﺩﺧﻮﻟﹸﻬﻢ ﲝﻴﺎﺓ ﺍﻟﻨﺎﺭ ﻭﺍﻣﺘﻨﺎﻋُﻬﻢ‬
‫ﲟﻮﺕ ﺍﻟﻨﺎﺭ ‪.‬‬
‫ﳉﺐﱢ ﺍﻟﺬﻱ ﻓﻴﻪ ﺍﻟﻄﻌﺎ ﹺﻡ ﱂ ﳚﺴُﺮﻭﺍ ﻋﻠﻰ ﺍﻟﻨﺰﻭﻝ ﻓﻴﻪ ﺣﱴ ﻳُﺮﺳﻠﻮﺍ ﰲ ﺫﻟﻚ ﺍﳉﺐﱢ‬ ‫ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻭﻗﻌﻮﺍ ﻋﻠﻰ ﺭﺃﺱ ﺍ ﹸ‬
‫ﺸﺒﱠﻪ ﺍﻟﻨﺎ ُﺭ ﻓﻴﻪ‬
‫ﻼ ﻓﻴﻪ ﻣﺼﺒﺎﺡٌ ﺃﻭ ﺷﻴﺌﹰﺎ ﻳﻘﻮ ُﻡ ﻣﻘﺎ َﻡ ﺍﻟﻘِﻨﺪﻳﻞ ﻓﺈﻥ ﻣﺎﺕ ﱂ ﻳﺘﻌﺮﱠﺿﻮﺍ ﻟﻪ ﻭﺣﺮّﻛﻮﺍ ﻗﺎﻝ ‪ :‬ﻭﳑّﺎ ﻳُ َ‬‫ﻗِﻨﺪﻳ ﹰ‬
‫ﺑﺎﻹﻧﺴﺎﻥ ﺃﻧﻚ ﺗﺮﻯ ﻟﻠﻤﺼﺒﺎﺡ ﻗﺒﻞ ﺍﻧﻄﻔﺎﺋﻪ ﻭﻧﻔﺎ ِﺩ ﺩﻫﻨﻪ ﺍﺿﻄﺮﺍﻣﹰﺎ ﻭﺿﻴﺎ ًﺀ ﺳﺎﻃﻌﹰﺎ ﻭﺷُﻌﺎﻋﹰﺎ ﻃﺎﺋﺮﹰﺍ ﻭﺣﺮﻛﺔ ﺳﺮﻳﻌ ﹰﺔ‬
‫ﻭﺗﻨﻘﻀﹰﺎ ﺷﺪﻳﺪﹰﺍ ﻭﺻﻮﺗﹰﺎ ﻣﺘﺪﺍﺭﻛﹰﺎ ﻓﻌﻨﺪﻫﺎ ﹾﳜ ُﻤ ُﺪ ﺍﳌﺼﺒﺎﺡ ‪.‬‬
‫ﺕ ﻭﺩُ َﻭ ْﻳ َﻦ ﺍﻧﻘﻀﺎﺀ ﻣُﺪﱠﺗﻪ ﺑﺄﻗﺮﺏ‬
‫ﻭﻛﺬﻟﻚ ﺍﻹﻧﺴﺎﻥ ﻟﻪ ﻗﺒ ﹶﻞ ﺣﺎ ﹺﻝ ﺍﳌﻮ ِ‬

‫ﺍﳊﺎﻻﺕ ﺣﺎﻝ ﻣُ ﹾﻄ ِﻤ َﻌ ﹲﺔ ﺗﺰﻳﺪ ﰲ ﺍﻟﻘﻮﺓ ﻋﻠﻰ ﺣﺎﻟﻪ ﻗﹶﺒ ﹶﻞ ﺫﻟﻚ ﺃﺿﻌﺎﻓﹰﺎ ﻭﻫﻲ ﺍﻟﱵ ﻳﺴﻤﻮﻬﻧﺎ ﺭﺍﺣﺔ ﺍﳌﻮﺕ ﻭﻟﻴﺲ ﻟﻪ ﺑﻌﺪ‬
‫ﺗﻠﻚ ﺍﳊﺎﻝ ﻟﹸﺒﺚ ‪.‬‬
‫ﳉﻠﱠﺔ ﺍﳌﺘﻘﺪﻣﲔ ﻳﻘﻮ ﹸﻝ ﰲ ﺍﻟﻨﻔﺲ ﻗﻮ ﹰﻻ ﺑﻠﻴﻐﹰﺎ‬
‫ﻗﻮﻝ ﺃﺣﺪ ﺍﳌﺘﻜﻠﱠﻤﲔ ﰲ ﺍﻟﻨﻔﺲ ﻭﻛﺎﻥ ﺭﺋﻴﺲٌ ﻣﻦ ﺍﳌﺘﻜﻠﻤﲔ ﻭﺃﺣ ُﺪ ﺍ ِ‬
‫ﻋﺠﻴﺒﹰﺎ ﻟﻮﻻ ﺷُﻨْﻌﺘﻪ (‬
‫ﺕ ﺍﲰﻪ ﻭﻛﺎﻥ ﻳﻘﻮﻝ ‪ :‬ﺍﳍﻮﺍ ُﺀ ﺍﺳﻢ ﻟﻜﻞ ﻓﺘﻖ ﻭﻛﺬﻟﻚ ﺍﳊﻴﱢﺰ ﻭﺍﻟﻔﺘﻖ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﲔ ﺍﻷﺟﺮﺍﻡ ﺍﻟﻐِﻼﻅ ﻭﺇﻻ‬ ‫ﻷ ﹾﻇ َﻬ ْﺮ ُ‬
 ‫ﻚ ﺍﻟ ﱡﻠﺞﱠ ﻭﺇﺫﺍ ﻫﻢ ﺳﺄﻟﻮﻫﻢ ﻋﻦ ُﺧﻀْﺮﺓ ﺍﳌﺎﺀ ﻗﺎﻟﻮﺍ ‪ :‬ﻫﺬﺍ ﹸﻟﺞّ ﺍﳍﻮﺍﺀ ﻭﻗﺎﻟﻮﺍ ‪:‬‬
‫ﻓﺈﳕﺎ ﻫﻮ ﺍﻟﺬﻱ ﻳﺴﻤﻴﻪ ﺃﺻﺤﺎﺏ ﺍﻟ ﹶﻔﹶﻠ ِ‬
‫ﻚ ﰲ ﺫﻟﻚ ﺍﳌﻜﺎ ِﻥ ﻟﺮﺃﻳﺖ ﰲ ﺍﻟ ﱡﻠﺞﱢ ﺍﻟﺬﻱ ﻓﻮﻕ ﺫﻟﻚ ﻣﺜﻞ ﻫﺬﻩ ﺍﳋﻀﺮ ﹶﺓ ﻭﻟﻴﺲ ﺷﻲﺀ ﺇﻻ ﻭﻫﻮ ﺃﺭﻕﱡ ﻣﻦ‬ ‫ﻟﻮﻻ ﺃﻧ َ‬
‫ﹶﻛﺘِﻴﻔِﻪ ﺃﻭ ﻣﻦ ﺍﻷﺟﺮﺍﻡ ﺍﳊﺎﺻﺮﺓ ﻟﻪ ﻭﻫﻮ‬

‫ﺍﺳﻢٌ ﻟﻜﻞ ﻣﺘﺤﺮﱠﻙ ﻭﻣَُﺘ ﹶﻘﻠﱠﺐ ﻟﻜﻞ ﺷﻲﺀ ﻓﻴﻪ ﻣﻦ ﺍﻷﺟﺮﺍﻡ ﺍﳌﺮﻛﺒﺔ ﻭﻻ ﻳﺴﺘﻘﻴﻢ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺟﻨﺲ ﺍﻟﻨﺴﻴﻢ ﺣﱴ‬
‫ﺖ ﻣﺜ ﹶﻞ ﻭﺯ ِﻥ ﺟﹺﺮﻣﻬﺎ ﺍﻷﺿﻌﺎﻑ‬‫ﻳﻜﻮ ﹶﻥ ﳏﺼﻮﺭﹰﺍ ﺇﻣﺎ ﲝﺼﺮ ﹶﻛﺘِﻴ ِﻔﻲﱟ ﻛﺎﻟﺴﻔﻴﻨﺔ ﳌﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﳍﻮﺍﺀ ﺍﻟﺬﻱ ﺑﻪ َﺣ َﻤﹶﻠ ْ‬
‫ﻚ ﺍﻟﺬﻱ‬
‫ﺍﻟﻜﺜﲑﺓ ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﳏﺼﻮﺭﹰﺍ ﰲ ﺷﻲﺀ ﻛﻬﻴﺌﺔ ﺍﻟﺒﻴﻀﺔ ﺍﳌﺸﺘﻤﻠﺔ ﻋﻠﻰ ﻣﺎ ﻓﻴﻬﺎ ﻛﺎﻟﺬﻱ ﻳﻘﻮﻟﻮﻥ ﰲ ﺍﻟﹶﻔ ﹶﻠ ِ‬
‫ﻫﻮ ﻋﻨﺪﻧﺎ ‪ :‬ﲰﺎﺀ ‪.‬‬
‫ﺾ ﺍﻟﻨﺎﺱ ﺗﺮﻭﳛﹰﺎ ﻋﻦ ﺍﻟﻨﻔﺲ ﻳﻌﻄﻴﻬﺎ ﺍﻟَﺒ ْﺮ َﺩ ﻭﺍﻟﺮﱢﻗﱠﺔ‬
‫ﻗﺎﻝ ‪ :‬ﻭﻟﻠﻨﺴﻴﻢ ﺍﻟﺬﻱ ﻫﻮ ﻓﻴﻪ ﻣﻌﲎ ﺁﺧﺮ ﻭﻫﻮ ﺍﻟﺬﻱ ﳚﻌ ﹸﻠ ُﻪ ﺑﻌ ُ‬
‫ﺲ ﻋﻠﻰ ﻧﻔﹾﻴﻪ‬ ‫ﺕ ﺍﻟﻔﺎﺿﻠﺔ ﻭﻛﻞﹼ ﻣﺎ ﻻ ﺗﻘﻮﻯ ﺍﻟﻨَﻔ ُ‬
‫ﺲ ﻭﻳُﺨﺮﺝ ﺇﻟﻴﻪ ﺍﻟﺒﺨﺎ َﺭ ﻭﺍﻟ ِﻐﻠﹶﻆ ﻭﺍﳊﺮﺍﺭﺍ ِ‬
‫ﻭﺍﻟﻄﱢﻴﺐ ﻭﻳﺪﻓ ُﻊ ﺍﻟﻨَﻔ َ‬
‫ﻭﺍﻃﱢﺮﺍﺩِﻩ ‪.‬‬
‫ﺲ ﺍﻟﻘﺎﺋﻤﺔ ﰲ ﺍﳍﻮﺍﺀ ﺍﶈﺼﻮﺭ‬ ‫ﻗﺎﻝ ‪ :‬ﻭﻟﻴﺲ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﺑﻞ ﺃﺯﻋ ُﻢ ﺃﻥﹼ ﺍﻟﻨﻔﺲ ﻣﻦ ﺟﻨﺲ ﺍﻟﻨﺴﻴﻢ ﻭﻫﺬﻩ ﺍﻟﻨﻔ ُ‬
‫ﺲ ﺍﳌﺘﻔﺮﱢﻗﺔ‬
‫ﻋﺮﺽٌ ﳍﺬﻩ ﺍﻟﻨﻔ ﹺ‬

‫ﰲ ﺃﺟﺮﺍﻡ ﲨﻴﻊ ﺍﳊﻴﻮﺍﻥ ﻭﻫﺬﻩ ﺍﻷﺟﺰﺍﺀ ﺍﻟﱵ ﰲ ﻫﺬﻩ ﺍﻷﺑﺪﺍﻥ ﻫﻲ ﻣﻦ ﺍﻟﻨﺴﻴﻢ ﰲ ﻣﻮﺿﻊ ﺍﻟﺸﻌﺎﻉ ﻭﺍﻷﻛﺜﺎﻑ‬
‫ﻭﺍﻟﻔﺮﻭﻉ ﺍﻟﱵ ﺗﻜﻮﻥ ﻣﻦ ﺍﻷﺻﻮﻝ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﺿﻴﺎﺀ ﺍﻟﻨﻔﺲ ﻛﻀﻴﺎﺀ ﺩﺧ ﹶﻞ ﻣﻦ ﻛ ﻮﱠﺓ ﻓﻠﻤﺎ ُﺳﺪﱠﺕ ﺍﻟﻜ ﻮﱠﹸﺓ ﺍﻧﻘﻄﻊ ﺑﺎﻟﻄﱠﻔﹾﺮﺓ ﺇﱃ ﻋﻨﺼﺮﻩ ﻣﻦ ﻗﹸﺮْﺹ ﺍﻟﺸﻤﺲ‬
‫ﺲ ﰲ ﺍﳉِﺮﻡ‬
‫ﻕ ﻓﻴﻬﺎ ﻭﱂ ُﻳﻘِﻢ ﰲ ﺍﻟﺒﻴﺖ ﻣﻊ ﺧﻼﻑ ﺷﻜﻠﻪ ﻣﻦ ﺍﳉﹸﺮﻭﻡ ﻭﻣﱴ َﻋﻢﱠ ﺍﻟﺴﱠﺪﱡ ﱂ ُﺗﻘِﻢ ﺍﻟﻨ ﹾﻔ ُ‬
‫ﻭﺷُﻌﺎﻋﻬﺎ ﺍﳌﺸ ﹺﺮ ﹺ‬
‫ﻓﻮﻕ ﻻ ‪.‬‬
‫ﻭﺣﻜﻢُ ﺍﻟﻨﻔﹾﺲ ﻋﻨﺪ ﺍﻟﺴﱠﺪﱢ ﺇﺫ ﻛﻨﺎ ﻻ ﳒﺪﻫﺎ ﺑﻌﺪ ﺫﻟﻚ ﻛﺤﻜﻢ ﺍﻟﻀﻴﺎﺀ ﺑﻌﺪ ﺍﻟﺴﺪّ ﺇﺫ ﻛﻨﺎ ﻻ ﳒﺪﻩ ﺑﻌﺪ ﺫﻟﻚ ‪.‬‬
‫ﺢ ﻭﻛﺎﻥ ﻳﻌﺘﻤ ُﺪ ﻋﻠﻰ ﺃﻥ ﺍﳍﻮﺍﺀ ﻧ ﹾﻔﺴَﻪ ﻫﻮ‬‫ﺴ ُﺪ ﺍﻷﺑﺪﺍ ﹸﻥ ﻭﺑﺼﻼﺣﻪ ﺗﺼﻠ ُ‬
‫ﺲ ﻣﻦ ﺟﻨﺲ ﺍﻟﻨﺴﻴﻢ ﻭﺑﻔﺴﺎﺩﻩ ﺗﻔ ُ‬ ‫ﻓﺎﻟﻨﻔ ُ‬
‫ﺽ‪.‬‬‫ﺲ ﻭﺍﻟﻨﺴﻴﻢ ﻭﺃﻥ ﺍﳊﺮّ ﻭﺍﻟﻠﺪﻭﻧﹶﺔ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﳋﻼﻑ ﺇﳕﺎ ﻫﻮ ﻣﻦ ﺍﻟﻔﺴﺎﺩ ﺍﻟﻌﺎﺭ ﹺ‬ ‫ﺍﻟﻨﻔ ُ‬
‫ﺢ‬
‫ﺴ ُﺪ ﺍﻷﺟﺮﺍﻡ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﺑﻔﺴﺎﺩﻩ ﻭﻳﺼ ﹸﻠ ُ‬
‫ﺴ ُﺪ ﺍﳌﺎﺀ ﻓﺘﻔ ُ‬
‫ﻗﻴﻞ ﻟﻪ ‪ :‬ﻓﻘﺪ ﻳﻔ ُ‬

‫ﺠ ْﺮ ﹺﻡ ﺍﳌﺎﺀ ﻓﺘﻘﻴ ُﻢ ﰲ‬
‫ﺻﻞﹸ ﹺﺑ ﹺ‬
‫ﺤ ﱡﻞ ﺑﻌﺪ ﺍﳌﻨﺎﺯﻋﺔ ﺇﺫﺍ ﰎﱠ ﺍﳌ ْﻨ ُﻊ ﻭﺗﻮ َ‬
‫ﻉ ﺇﻟﻴﻪ ﻓﻼ َﺗ ُ‬
‫ﻓﺘَﺼﻠﺢ ﺑﺼﻼﺣﻪ ﻭ ﹾﲤَﻨﻊُ ﺍﳌﺎﺀ ﻭﻫﻲ ﺗﻨﺎﺯ ُ‬
‫ﺲ ﻋﻨﺪ ﺑُﻄﻼﻧﹺﻬﺎ ﰲ ﺟﺴﻤﻬﺎ ﻗﺪ ﺍﻧﻘﻄﻌﺖ ﺇﱃ ﻋُﻨﺼﺮ ﺍﳌﺎﺀ ﺑﺎﻟﻄﹼﻔﺮﺓ ‪( .‬‬ ‫ﻣﻜﺎﻬﻧﺎ ﻓﻠﻌﻞ ﺍﻟﻨﻔ َ‬
‫ﺞ ﻋَﻠﻰ ﺍﻟﻨﻔﺲ ﺃﺿﺪﺍﺩﹰﺍ ﳍﺎ ﻛﺜﲑ ﹰﺓ ﻏﻤﺮﻬﺗﺎ ﺣﱴ ﻏﺮﻗﺖ ﻓﻴﻬﺎ ﻭﺻﺎﺭﺕ ﻣﻐﻤﻮﺭﹰﺓ ﻬﺑﺎ‬ ‫ﻚ ﻟﻌﻞﹼ ﺍﳋ ْﻨ َﻖ ﻫﻴﱠ َ‬
‫ﻭﺑﻌ ُﺪ ﻓﻤﺎ َﻋﻠﱠ َﻤ َ‬
‫‪.‬‬
‫ﺕ ﻣﻊ ﺃ ﻭّ ﹺﻝ ﺣﺎﻻﺕ‬
‫ﻕ ﳝﻮ ُ‬‫ﺲ ﻟﻜﺎﻥ ﺍﳌﺨﻨﻮ ُ‬ ‫ﻭﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺮﺋﻴﺲ ﻳﻘﻮﻝ ‪ :‬ﻟﻮﻻ ﺃﻥ ﲢﺖ ﻛﻞﱢ ﺷﻌﺮ ٍﺓ ﻭ َﺯ ﹶﻏَﺒٍﺔ ﳎﺮﻯ َﻧﹶﻔ ﹴ‬
‫ﺲ ﻗﺪ ﻛﺎﻥ ﳍﺎ ﺍﺗﺼﺎﻝﹲ ﺑﺎﻟﻨﺴﻴﻢ ﻣﻦ ﺗﻠﻚ ﺍﺠﻤﻟﺎﺭﻱ ﻋﻠﻰ ﻗﺪﺭ ِﻣ َﻦ ﺍﻷﻗﺪﺍﺭ ﻓﻜﺎﻥ َﻧ ْﻮﻃﹸﻬﺎ ﺟﻮﻑ‬ ‫ﺍﳋﻨﻖ ﻭﻟﻜﻦ ﺍﻟﻨ ﹾﻔ َ‬
‫ﻱ ﻓﺎﻣﺘﺪﱠ ﻟﻪ ﺍﳉﻠ ُﺪ ﻓﺴﺪﱠ ﻟﻪ ﺍﺠﻤﻟﺎﺭﻱ ﻓﻌﻨﺪ ﺫﻟﻚ‬
‫ﻒ ﻭﻗﻮ َ‬
‫ﺐ ﺍﳌﻨﻔﺬ ﻓﻠﻢ ﹺﳚﺪْﻩ ﺩﺍ َﺭ ﻭﻛﺜﹸ َ‬
‫ﺍﻹﻧﺴﺎﻥ ﻓﺎﻟﺮﱢﻳﺢ ﻭﺍﻟُﺒﺨَﺎ ُﺭ ﳌﱠﺎ ﻃ ﹶﻠ َ‬
‫ﻳﻨﻘﻄﻊ ﺍﻟﻨﻔﹶﺲ ﻭﻟﻮﻻ ﺍﻋﺘﺼﺎﻣﻬﺎ ﻬﺑﺬﺍ ﺍﻟﺴﺒﺐ ﻟﻘﺪ ﻛﺎﻧﺖ ﺍﻧﻘﻄﻌﺖ ﺇﱃ ﺃﺻﻠﻬﺎ ﻣﻦ ﺍﻟﻘﹸﺮْﺹ ﻣﻊ ﺃﻭﻝ ﺣﺎﻻﺕ ﺍﳋﻨﻖ‬
 ‫‪.‬‬
‫ﺕ ﻭﱂ ﺗﻨﻘﻄﻊ ﻟﻠﻄﱠﻔﹾﺮ ﺇﱃ ﺃﺻﻠﻬﺎ ﺟﺎﺯ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺲ ﻏﹸﻤِﺮﺕ ﲟﺎ ﻫُﻴّﺞ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻵﻓﺎ ِ‬
‫ﻭﻛﺎﻥ ﻳﻘﻮﻝ ‪ :‬ﺇﻥ ﱂ ﺗﻜﻦ ﺍﻟﻨﻔ ُ‬
‫ﻂ ﻋﻠﻰ ﺃﺭﺽ ﺍﻟﺒﻴﺖ ﻋﻨﺪ ﺳﺪﱢ ﺍﻟﻜﹸ ﻮِّﺓ ﺃﻥ ﻳﻜﻮﻥ ﱂ ﻳﻨﻘﻄﻊ ﺇﱃ ﺃﺻﻠﻪ ‪ .‬ﻭﻟﻜﻦ‬ ‫ﺍﻟﻀﻴﺎ ُﺀ ﺍﻟﺴﺎﻗ ﹸ‬

‫ﻭﻛﺎﻥ ﻳﻌﻈﹼﻢ ﺷﺄ ﹶﻥ ﺍﳍﻮﺍﺀ ﻭﻳُﺨﱪ ﻋﻦ ﺇﺣﺎﻃﺘﻪ ﺑﺎﻷﻣﻮﺭ ﻭﺩﺧﻮﻟﻪ ﻓﻴﻬﺎ ﻭﺗﻔﻀﱡﻞ ﻗ ﻮّﺗﻪ ﻋﻠﻴﻬﺎ ‪.‬‬
‫ﳉ َﻤ ﹶﻞ‬
‫ﺲ ﻭ ُﻣﻨﹺﻊ ﻣﻦ ﻛﻞ ﻭﺟﻬ ٍﺔ ﻷ ﹶﻗﻞﱠ ﺍ ﹶ‬ ‫ﻭﻛﺎﻥ ﻳﺰﻋ ُﻢ ﺃﻥ ﺍﻟﺬﻱ ﰲ ﺍﻟﺰّﻕّ ﻣﻦ ﺍﳍﻮﺍﺀ ﻟﻮ ﱂ ﻳﻜﻦ ﻟﻪ َﻣﺠَﺎ ﹴﺭ ﻭﻣﻨﺎﻓ ُ‬
‫ﺍﻟﻀﺨﻢ ‪.‬‬
‫ﻭﻛﺎﻥ ﻳﻘﻮﻝ ‪ :‬ﻭﻣﺎ ﻇﻨّﻚ ﺑﺎﻟﺮﱢﻃﻞ ﻣﻦ ﺍﳊﺪﻳﺪ ﺃﻭ ﺑﺎﻟﺰﱡ ْﺑ َﺮِﺓ ﻣﻨﻪ ﺃﻧﻪ ﻣﱴ ﺃﹸﺭﺳﻞ ﰲ ﺍﳌﺎﺀ َﺧﺮَﻗﻪ ﻛﻤﺎ ﳜﺮﻕ ﺍﳍﻮﺍﺀ ﻗﺎﻝ‬
‫ﺽ ﺍﳌﺸﺎ ِﻛ ﹶﻠ ﹶﺔ ﻟﻪ ﻭﺩﻓ ﹺﻊ ﺍﳍﻮﺍﺀ ﻟﻪ‬
‫ﻉ ﺇﱃ ﺍﻷﺭﺽ ﺇﺫﺍ ﺃﺭﺳﻠﺘَﻪ ﰲ ﺍﳍﻮﺍﺀ ﺑﻄﺒﻌﻪ ﻭﻗﻮّﺗﻪ ﻭﻟﻄﻠﺒﻪ ﺍﻷﺭ َ‬ ‫‪ :‬ﻭﺍﳊﺪﻳﺪ ﻳﺴﺮ ُ‬
‫ﻭﺗﱪﱢﻳﻪ ﻣﻨﻪ ﻭﻧﻔﻴﻪ ﻟﻪ ﺑﺎﳌﻀﺎﺩﺓ ﻭﺍﻃﱢﺮَﺍ ِﺩِﻩ ﻟﻪ ﺑﺎﻟﻌﺪﺍﻭﺓ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﰒﹼ ﺗﺄﺧ ﹸﺬ ﺗﻠﻚ ﺍﻟﺰﱡ ْﺑﺮَﺓ ﻓﺘﺒﺴُﻄﻬﺎ ﺑﺎﳌﻄﺎﺭﻕ ﻓﺘﻨﺰﻝ ﻧﺰﻭ ﹰﻻ ﺩﻭﻥ ﺫﻟﻚ ﻷﻬﻧﺎ ﻛﻠﻤﺎ ﺍﺟﺘﻤﻌﺖ ﻓﻜﺎﻥ ﺍﻟﺬﻱ ﻳﻼﻗﻴﻬﺎ‬
‫ﻣﻦ ﺍﳌﺎﺀ ﺃﺻﻐَﺮ ﹺﺟﺮْﻣﹰﺎ ﻛﺎﻧﺖ ﺃﻗﻮﻯ ﻋﻠﻴﻪ ‪.‬‬
‫ﺖ ﻫﺬﻩ ﺍﻟﺰﱡ ْﺑﺮَﺓ ﺍﳌﻔﻄﻮﺣﺔ ﺍﳌﺒﺴﻮﻃ ﹶﺔ ﺍﳌﺴﻄﻮﺣﺔ ﺑﻨﺘْﻖ ﺍﳊِﻴﻄﺎﻥ ﰲ ﻣﻘﺪﺍ ﹺﺭ ﻏِﻠﻆ ﺍﻹﺻﺒﻊ َﺣ َﻤ ﹶﻞ ﻣﺜ ﹶﻞ‬ ‫ﺼ َ‬‫ﺨ ْ‬
‫ﻭﻣﱴ ﻣﺎ ﺃﺷ َ‬
‫ﹺﺯَﻧِﺘ ِﻪ ﺍﳌﺮﺍ َﺭ ﺍﻟﻜﺜﲑﹶﺓ‬

‫ﺕ ﺗﻠﻚ ﺍﻹﺻﺒ ُﻊ ﻣﻦ ﺍﳍﻮﺍﺀ ﻭﻛﻠﻤﺎ ﻛﺎﻥ ﻧﺘ ﻮﱡ ﺍﳊِﻴﻄﺎﻥ ﺃﺭﻓﻊ ﻛﺎﻥ ﻟﻸﺛﻘﺎﻝ ﺃ ْﺣ َﻤ ﹶﻞ ﻭﻛﺎﻥ ﺍﳍﻮﺍﺀ‬
‫ﻭﻟﻴﺲ ﺇﻻ ﳌﺎ ﺣﺼ َﺮ ْ‬
‫ﺃﺷﺪﱠ ﺍﳓﺼﺎﺭﹰﺍ ‪.‬‬
‫ﺐ ﻭﺍﻟﻘﺎ ﹺﺭ ﻓﺮ ﹶﻓ َﻊ‬
‫ﻗﺎﻝ ‪ :‬ﻭﻟﻮﻻ ﺃﻥ ﺫﻟﻚ ﺍﳍﻮﺍ َﺀ ﺍﶈﺼﻮ َﺭ ﻣﺘﱠﺼﻞﹲ ﺑﺎﳍﻮﺍﺀ ﺍﶈﺼﻮﺭ ﰲ ﺟﺮﻡ ﺍﳊﺪﻳﺪ ﻭﰲ ﺟﺮﻡ ﺍﳋﺸ ﹺ‬
‫ﺑﺬﻟﻚ ﺍﻻﺗﺼﺎﻝ ﺍﻟﺴﻔﻴﻨ ﹶﺔ ﻋُﻠ ﻮﱠﹰﺍ ﹶﻟﻤَﺎ ﻛﺎﻥ ﻳﺒ ﹸﻠ ﹸﻎ ﻣﻦ ﺣﺼﺮ ﺍﺭﺗﻔﺎﻉ ﺇﺻﺒ ﹴﻊ ﻟﻠﻬﻮﺍﺀ ﻣﺎ ﳛﻤﻠُﻪ ﺍﻟَﺒﻐْﻞ ‪.‬‬
‫ﺱ ﺍﻟﺴﻜﹼﺎﺑﺔ ﺍﻟﺬﻱ ﻳﻠﻲ ﺍﳌﺎﺀ ﰲ ﺍﳌﺎﺀ ﰒ ﲤﺼﻪ ﻣﻦ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ‬ ‫ﻭﻳﺪﻝﹼ ﻋﻠﻰ ﺫﻟﻚ ﺷﺄﻥ ﺍﻟﺴﻜﹼﺎﺑﺔ ﻓﺈﻧﱠﻚ ﺗﻀ ُﻊ ﺭﺃ َ‬
‫ﻼ(‬‫ﻓﻠﻮ ﻛﺎﻥ ﺍﳍﻮﺍﺀ ﺍﶈﺼﻮ ُﺭ ﰲ ﺗﻠﻚ ﺍﻷﻧﺒﻮﺑ ِﺔ ﺇﳕﺎ ﻫﻮ ﳎﺎﻭﺭٌ ﻟﻮﺟ ِﻪ ﺍﳌﺎﺀ ﻭﱂ ﻳﻜﻦ ﻣﺘﺼ ﹰ‬
‫ﺏ ﺇﱃ ﻣﺎ ﻻ ﻳﺘﻨﺎﻫﻰ ﹶﻟﻤَﺎ ﺍﺭﺗﻔﻊ ﺇﻟﻴﻚ ﻣﻦ ﺍﳌﺎﺀ‬ ‫ﻑ ﺫﻟﻚ ﺍﳉ ﹾﺬ ﹺ‬
‫ﺼﺘَﻪ ﺑﺄﺿﻌﺎ ِ‬ ‫ﲟﺎ ﻻﺑَﺲ ﹺﺟﺮْﻡ ﺍﳌﺎﺀ ﻣﻦ ﺍﳍﻮﺍﺀ ﰒ ﻣﺼ ْ‬
‫ﺷﻲﺀٌ ﺭﺃﺳﹰﺎ ‪.‬‬
‫ﲑ ﺣﱴ ﺗﺪﺧ ﹶﻞ‬
‫ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﰲ ﺍﻟﺴﱠﺒﻴﻜﺔ ﺍﻟﱵ ﺗُﻄﻴﻞ ﻋﻠﻴﻬﺎ ﺍﻹﻳﻘﺎﺩ ﻛﻴﻒ ﻻ ﺗﺘﻠﻮّﻯ ﻓﻤﺎ ﻫﻮ ﺇﻻ ﺃﻥ ﻳُﻨﻔﺦ ﻋﻠﻴﻬﺎ ﺑﺎﻟﻜ ﹺ‬
‫ﺍﻟﻨﲑﺍ ﹸﻥ ﰲ ﺗﻠﻚ ﺍﳌﺪﺍﺧ ﹺﻞ ﻭﺗُﻌﺎ ﹺﻭﻧَﻬﺎ ﺍﻷﺟﺰﺍﺀُ ﺍﻟﱵ ﻓﻴﻬﺎ ﻣﻦ ﺍﳍﻮﺍﺀ ‪.‬‬
‫ﻭﲟﺜﻞ ﺫﻟﻚ ﻗﺎ َﻡ ﺍﳌﺎ ُﺀ ﰲ ﺟﻮﻑ ﻛﹸﻮ ﹺﺯ ﺍ ِﳌﺴْﻘﺎﺓ ﺍﳌﻨﻜﺲ ﻭﻟﻌﻠﻤﻬﻢ ﺑﺼَﻨﻴﻊ‬

‫ﺐ ﺍﻟﺼﱢﻴﲏّ ‪.‬‬
‫ﻚ ﺍﻟﺼﱢﻴﻨﻴﺔ ﻣِﺜ ﹶﻞ ﻃﻮﳍﺎ ﺃﻋﲏ ﺍﳌﺮﻛ َ‬
‫ﺍﳍﻮﺍﺀ ﺇﺫﺍ ﺍﺣﺘَﺼَﺮ ﻭﺇﺫﺍ ﺣُﺼِﺮ ﺟﻌﻠﻮﺍ َﺳ ْﻤ َ‬
‫ﻭﻛﺎﻥ ﳜﱪ ﻋﻦ ﺻﻨﻴﻊ ﺍﳍﻮﺍﺀ ﺑﺄﻋﺎﺟﻴﺐ ‪.‬‬
‫ﺦ ﻏﹸﺮﻣُﻮﻟﻪ ﻭﻗﺎ َﻡ ﻭﻋَﻈﹸﻢ ﹶﻓﻘﹶﻠﺒَﻪ ﻋﻨﺪ‬
‫ﺦ ﺍﻧﺘﻔ َ‬
‫ﺿﺮﹺﺑﺖ ﻋﻨﻘﹸﻪ ﺳﻘﻂ َﻋﻠﹶﻰ ﻭﺟﻬﻪ ﻓﺈﺫﺍ ﺍﻧﺘﻔ َ‬
‫ﻭﻛﺎﻥ ﻳﺰﻋﻢ ﺃﻥﹼ ﺍﻟﺮّﺟ ﹶﻞ ﺇﺫﺍ ُ‬
‫ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻘﻔﹶﺎ ﻓﺈﺫﺍ ﺟﺎﺀﺕ ﺍﻟﻀّﺒُﻊ ﻟﺘﺄﻛﻠﻪ ﹶﻓﺮَﺃﺗﻪ ﻋﻠﻰ ﺗﻠﻚ ﺍﳊﺎﻝ ﻭﺭﺃﺕ ﻏﹸﺮﻣُﻮﻟﻪ ﻋﻠﻰ ﺗﻠﻚ ﺍﳍﻴﺌﺔ ﺍﺳﺘَﺪْﺧَﻠﹶﺘْﻪ‬
‫ﺖ ﻭﻃﺮَﻫﺎ ﻣﻦ ﺗﻠﻚ ﺍﳉﻬﺔ ﰒ ﺃﻛﻠﹶﺖ ﺍﻟﺮّﺟ ﹶﻞ ﺑﻌﺪ ﺃﻥ ﻳﻘﻮﻡ ﺫﻟﻚ ﻋﻨﺪﻙ ﺃﻛﺜﺮ ﻣﻦ ﺳِﻔﺎﺩ ﺍﻟﺬﱢﻳﺦ ‪.‬‬ ‫ﻭﻗﻀ ْ‬
 ‫ﻭﺍﻟﺬﱢﻳﺦ ‪ :‬ﺫﹶﻛﺮ ﺍﻟﻀﱢﺒﺎﻉ ﺍﻟﻌَﺮﻗﺎﺀ ‪.‬‬
‫ﺾ ﺍﻷﻋﺮﺍﺏ ﺃﻧﻪ ﻋﺎﻳﻨَﻬﺎ ﻋﻨﺪ ﺫﻟﻚ ﻭﻋﻨﺪ ﺳِﻔﺎﺩ ﺍﻟﻀﱠﺒُﻊ ﳍﺎ ﻓﻮﺟﺪ ﳍﺎ ﻋﻨﺪ ﺗﻠﻚ ﺍﳊﺎﻝ ﺣﺮﻛ ﹰﺔ ﻭﺻﻴﺎﺣﹰﺎ ﱂ‬ ‫ﻭﺫﻛﺮ ﺑﻌ ُ‬
‫ﳚﺪﻩ ﻋﻨﺪﻫﺎ ﰲ ﻭﻗﺖ ﺳِﻔﺎﺩ ﺍﻟﺬﱢﻳﺦ ﳍﺎ ‪.‬‬
‫ﻀﺒُ ٌﻊ ﻷﻥ ﺇﲰﺎﻋﻴﻞ ﺷﺪّ ﺟﺎﺭﻳ ﹰﺔ ﻟﻪ ﻋﻠﻰ ﺳُﻠﹼﻢ‬ ‫ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﻹﲰﺎﻋﻴﻞ ﺑﻦ ﹶﻏﺰْﻭﺍﻥ ‪ :‬ﺃﺷﻬﺪ ﺑﺎﻟﻠﹼﻪ ﺇﻧﻚ ﹶﻟ َ‬
‫ﻕ ﺟﻠ ُﺪ ﺍﻟﺴّﻮﻁ ﲜﻠﺪﻫﺎ ﻓﻴﻜﻮﻥ ﺃ ْﻭ َﺟ َﻊ ﳍﺎ‬ ‫ﻁ ﺩﻭ ﹶﻥ ﺍﻹﺯﺍﺭ ﻟﻴﻠﺘ ﹺﺰ َ‬
‫ﻭَﺣﻠﹶﻒ ﻟﻴﻀ َﺮﺑﱠﻬﺎ ﻣﺎﺋ ﹶﺔ َﺳ ْﻮ ٍ‬

‫ﻍ ﺿﺮَﻬﺑﺎ ﻣﺎﺋﺔ ﺳﻮﻁ ﻓﻌﻨﺪ ﺫﻟﻚ ﻗﺎﻝ‬

‫ﻒ ﻋﻨﻬﺎ َﺭﻃﹾﺒ ﹰﺔ َﺑﻀﱠ ﹰﺔ َﺧ ْﺪﹶﻟ ﹰﺔ ﻭﻗﹶﻊ ﻋﻠﻴﻬﺎ ﻓﻠﻤﺎ ﻗﻀﻰ ﺣﺎﺟﺘﻪ ﻣﻨﻬﺎ ﻭ ﹶﻓ َﺮ ﹶ‬
‫ﻓﻠﻤﺎ ﻛﺸ َ‬
‫ﻕ ﻣﺎ ﻗﺎﻝ ‪.‬‬‫ﺃﺑﻮ ﺇﺳﺤﺎ َ‬
‫ﺖ ﻓﺈﺫﺍ ﺍﻧﺘﻔﺨﺖ ﻭﺻﺎﺭﺕ ﰲ ﺑﻄﻨﻬﺎ ﺭﻳﺢ ﻭﺻﺎﺭﺕ ﰲ ﻣﻌﲎ‬ ‫ﺍﺧﺘﻼﻑ ﺃﺣﻮﺍﻝ ﺍﻟﻐﺮﻗﻰ ﻭﺇﺫﺍ ﻏﺮﻗﺖ ﺍﳌﺮﺃﹸﺓ ﺭﺳﺒ ْ‬
‫ﺍﻟﺰﻕّ ﻃﻔﺎ ﺑﺪﻧُﻬﺎ ﻭﺍﺭﺗﻔﻊ ﺇﻻ ﺃﻬﻧﺎ ﺗﻜﻮﻥ ﻣُ ْﻨ ﹶﻜﺒﱠ ﹰﺔ ﻭﻳﻜﻮ ﹸﻥ ﺍﻟﺮّﺟﻞ ﻣﺴﺘﻠﻘﻴﹰﺎ ‪.‬‬
‫ﺖ ﻋُﻨ ُﻖ ﺍﻟﺮّﺟ ﹺﻞ ﻭﺃﹸﻟﻘ َﻲ ﰲ ﺍﳌﺎﺀ ﱂ ﻳَﺮﺳُﺐ ﻭﻗﺎﻡ ﰲ ﺟﻮﻑ ﺍﳌﺎﺀ ﻭﺍﻧﺘﺼﺐ ﻭﱂ ﻳ ْﻐﺮَﻕ ﻭﱂ ﻳَﻠﺰﻡ ﺍﻟﻘﻌﺮ ﻭﱂ‬ ‫ﻭﺇﺫﺍ ﺿُﺮﺑ ْ‬
‫ﺏ ﺍﻟﻌُﻨﻖ ﻛﺎﻥ ﺍﳌﺎﺀ ﺟﺎﺭﻳﹰﺎ ﺃﻭ ﻛﺎﻥ ﺳﺎﻛﻨﹰﺎ ﺣﱴ ﺇﺫﺍ ﺧﻒّ ﻭﺻﺎﺭ ﻓﻴﻪ ﺍﳍﻮﺍﺀ‬ ‫ﻳﻈﻬﺮ ﻛﺬﻟﻚ ﻳﻜﻮ ﹸﻥ ﺇﺫﺍ ﻛﺎﻥ ﻣﻀﺮﻭ َ‬
‫ﺐ ﻭﻇ َﻬ َﺮ ﺑﺪﻧﻪ ﻛﻠﻪ ﻭﺻﺎﺭ ﻣﺴﺘﻠﻘﻴﹰﺎ ﻛﺎﻥ ﺍﳌﺎ ُﺀ ﺟﺎﺭﻳﹰﺎ ﺃﻭ ﻛﺎﻥ ﻗﺎﺋﻤﹰﺎ ﻓﻮُﻗﻮﻓﹸﻪ ﻭﻫﻮ‬ ‫ﻭﺻﺎﺭ ﻛﺎﻟﺰﱢﻕﱢ ﺍﳌﻨﻔﻮﺥ ﺍﻧﻘﻠ َ‬
‫ﺏ ﺍﻟﱵ ﻓﻴﻬﺎ (‬
‫ﻉ ﺍﻟﻌﻘﺮ ﹺ‬
‫ﻣﻀﺮﻭﺏ ﺍﻟﻌُﻨﻖ ﺷﺒﻴ ٌﻪ ﺑﺎﻟﺬﻱ ﻋﻠﻴﻪ ﻃﺒﺎ ُ‬
‫ﺖ ﰲ ﻭﺳﻂ ﻋُﻤْﻖ ﺍﳌﺎﺀ ﻻ ﻳﺘﺤﺮﱠﻙ ﻣﻨﻬﺎ‬‫ﺐ ﻭﺑﻘﻴ ْ‬‫ﻒ ﻭﱂ ﺗﺮﺳ ْ‬‫ﺍﳊﻴﺎﺓ ﺇﺫﺍ ﺃﻟﻘﻴﺘَﻬﺎ ﰲ ﻣﺎﺀ ﹶﻏﻤْﺮ ﱂ ﺗﻄ ُ‬

‫ﻣﺎ ﻳﺴﺒﺢ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻭﺍﻟﻌﻘﺮﺏ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﺍﻟﺬﻱ ﻻ ﻳﺴﺒَﺢ ﻓﺄﻣﺎ ﺍﳊﻴّﺔ ﻓﺈﻬﻧﺎ ﺗﻜﻮ ﹸﻥ ﺟﻴﱢ َﺪﹶﺓ ﺍﻟﺴﺒﺎﺣ ِﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻦ‬
‫ﺐ ﻓﻠﻴﺲ ﻋﻨﺪﻫﺎ ﰲ ﺍﻟﺴﺒﺎﺣﺔ ﻃﺎﺋﻞ ‪.‬‬ ‫ﺍﻟﻠﻮﺍﰐ ﺗﻨﺴﺎﺏ ﻭﺗﺰﺣﻒ ﻓﺄﻣّﺎ ﺃﺟﻨﺎﺱ ﺍﻷﻓﺎﻋﻲ ﺍﻟﱵ ﺗﺴﲑ ﻋﻠﻰ ﺟﻨ ﹴ‬
‫ﺐ ﻓﺄﻣّﺎ ﺍﻟﺴﻤﻜ ﹸﺔ ﻓﻬﻲ ﺍﻷﺻﻞ ﰲ ﺍﻟﺴﺒﺎﺣﺔ ﻭﻫﻲ ﺍﳌﺜﻞ ﻭﺇﻟﻴﻬﺎ‬ ‫ﻭﺍﻟﺴﱢﺒﺎﺣﺔ ﺍﳌﻨﻌﻮﺗﺔ ﺇﳕﺎ ﻫﻲ ﻟﻺﻭﺯّ ِﺓ ﻭﺍﻟﺒﻘﺮ ِﺓ ﻭﺍﻟﻜﻠ ﹺ‬
‫ﲨﻴﻊ ﺍﻟﻨﺴﺒﺔ ‪.‬‬
‫ﺏ ﻳﻜﻮﻥ ﻋﻠﻰ ﺧﻼﻑ ﺫﻟﻚ ‪ ) .‬ﰒﹼ ﺭﺟﻊ ﺑﻨﺎ ﺍﻟﻘﻮﻝ ﺇﱃ ﺫﻛﺮ‬ ‫ﻭﺍﳌﻀﺮﻭﺏ ﺍﻟﻌﻨﻖ ﻳﻜﻮﻥ ﰲ ُﻋﻤْﻖ ﺍﳌﺎﺀ ﻗﺎﺋﻤﹰﺎ ﻭﺍﻟﻌﻘﺮ ُ‬
‫ﺍﻟﻨﺎﺭ ( ﻗﺎﻝ ‪ :‬ﻭﻟﻠﻨﺎﺭ ﻣﻦ ﺍﳋﺼﺎﻝ ﺍﶈﻤﻮﺩِﺓ ﺃﻥﱠ ﺍﻟﻄﻔﻞ ﻻ ﻳُﻨﺎﻏﻲ ﺷﻴﺌﹰﺎ ﻛﻤﺎ ﻳُﻨﺎﻏﻲ ﺍ ِﳌﺼْﺒﺎﺡ ﻭﺗﻠﻚ ﺍﳌﻨﺎﻏﺎﺓ ﻧﺎﻓﻌﺔﹲ ﻟﻪ‬
‫ﺚ ﻋﻠﻰ ﺍﳋﻮﺍﻃﺮ ﻭﻓﺘﻖ ﺍﻟﻠﹼﻬﺎﺓ ﻭﺗﺴﺪﻳﺪ ﺍﻟﻠﺴﺎﻥ ﻭﰲ ﺍﻟﺴﺮﻭﺭ ﺍﻟﺬﻱ ﻟﻪ ﰲ‬ ‫ﰲ ﲢﺮﻳﻚ ﺍﻟﻨﻔﹾﺲ ﻭﻬﺗﻴﻴﺞ ﺍﳍﻤﺔ ﻭﺍﻟﺒﻌ ِ‬
‫ﺍﻟﻨﻔﺲ ﺃﻛﺮ ُﻡ ﺃﺛﺮ ‪.‬‬

‫ﻗﻮﻝ ﺍﻷﺩﻳﺎﻥ ﰲ ﺍﻟﻨﺎﺭ ﻗﺎﻝ ‪ :‬ﻭﻛﺎﻧﺖ ﺍﻟﻨﺎﺭ ﻣﻌﻈﱠﻤ ﹰﺔ ﻋﻨﺪ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺣﻴﺚ ﺟﻌﻠﻬﺎ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺗﺄﻛﻞ ﺍﻟﻘﺮﺑﺎﻥ ﻭﺗﺪﻝ‬
‫ﻋﻠﻰ ﺇﺧﻼﺹ ﺍﳌﺘﻘﺮﱢﺏ ﻭﻓﺴﺎﺩ ﻧﻴﺔ ﺍﳌﹸﺪْﻏِﻞ ﻭﺣﻴﺚ ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﳍﻢ ‪ :‬ﻻ ﺗُ ﹾﻄ ِﻔﺌﹸﻮﺍ ﺍﻟﻨﱠﺎ َﺭ ِﻣ ْﻦ ُﺑﻴُﻮﺗِﻲ ﻭﻟﺬﻟﻚ ﻻ ﲡﺪ‬
‫ﺦ ﺍﻹﺳﻼﻡ ﺫﻟﻚ ﻭﺃﻣﺮﻧﺎ ﺑﺈﻃﻔﺎﺀ ﺍﻟﻨﲑﺍﻥ ﺇﻻ‬
‫ﺴَ‬
‫ﻼ ﻭﻬﻧﺎﺭﹰﺍ ﺣﱴ َﻧ َ‬
‫ﺍﻟﻜﻨﺎﺋﺲ ﻭَﺍﻟﹺﺒَﻴ َﻊ ﺃﺑﺪﹰﺍ ﺇﻻ ﻭﻓﻴﻬﺎ ﺍﳌﺼﺎﺑﻴﺢ ﺗﺰْﻫﺮ ﻟﻴ ﹰ‬
‫ﺑﻘﺪﺭ ﺍﳊﺎﺟﺔ ‪.‬‬
‫ﺞ ﻗﺎﻝ ‪ :‬ﺃﺧﱪﱐ ﺃﺑﻮ ﺍﻟﺰّﺑﲑ ﺃﻧﻪ ﲰﻊ ﺟﺎﺑ َﺮ ﺑﻦ ﻋﺒ ِﺪ ﺍﻟﻠﹼﻪ ﻳﻘﻮﻝ ‪ :‬ﺃﻣﺮﱐ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ﺻﻠﹼﻰ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻪ‬ ‫ﹶﻓ ﹶﺬ ﹶﻛ َﺮ ﺍﺑ ُﻦ ﺟُﺮﻳ ﹴ‬
‫ﺕ ﻓﺄﻏﻠﻖ ﺑﺎﺑﻚ ﻭ َﺧﻤﱢ ْﺮ ﺇﻧﺎﺀﻙ ﻭﺃ ْﻭ ِﻙ ِﺳﻘﹶﺎﺀَﻙ ﻭﺃﻃﻔﺊ ﻣﺼﺒﺎﺣَﻚ ﻓﺈﹺﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻻ ﻳﻔﺘﺢ‬ ‫ﻭﺳﻠﻢ ﻓﻘﺎﻝ ‪ :‬ﺇﺫﺍ َﺭ ﹶﻗ ْﺪ َ‬
‫ﻕ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ‪.‬‬ ‫ﺴﻘﹶﺔ ﲢﺮ ُ‬‫ﻒ ﺇﻧﺎ ًﺀ ﻭﻻ ﳛ ﱡﻞ ﻭﹺﻛﺎ ًﺀ ﻭﺇﻥ ﺍﻟﻔﺄﺭﺓ ﺍﻟﻔﹸﻮﻳ ِ‬ ‫ﹶﻏﻠﹶﻘﹰﺎ ﻭﻻ ﻳﻜﺸ ُ‬
‫ﻭِﻓﻄﹾﺮ ﺑﻦ ﺧﻠﻴﻔﺔ ﻋﻦ ﺃﰊ ﺍﻟﺰﺑﲑ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﻟﻨﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ﺻﻠﹼﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪:‬‬
‫ﺢ ﻏﻠﹶﻘﹰﺎ ﻭﻻ ﻳُﺤ ﱡﻞ‬
‫ﺃ ﹾﻏ ِﻠﻘﹸﻮﺍ ﺃﺑﻮﺍﺑَﻜﻢ ﻭﺃ ْﻭﻛﹸﻮﺍ ﺃﺳﻘِﻴﺘﻜﻢ ﻭ َﺧﻤﱢﺮﻭﺍ ﺁﻧﻴﺘﻜﻢ ﻭﺃﻃﻔﺌﻮﺍ ُﺳﺮُﺟﻜﻢ ﻓﺈﹺﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻻ ﻳﻔﺘ ُ‬
‫ﺖ ﻋﻠﻰ ﺃﻫﻠﻪ‬
‫ﻒُ ﻏِﻄﺎ ًﺀ ﻭﺇﻥ ﺍﻟﻔﻮﻳﺴﻘﹶﺔ ﺗﻀﺮﱢﻡ ﺍﻟﺒﻴ َ‬
‫ﻭﹺﻛﺎ ًﺀ ﻭﻻ ﻳﻜﺸ ٍ‬

‫ﺐ ﻓﺤﻤ ﹸﺔ ﺍﻟﻌِﺸﺎﺀ ‪.‬‬

‫ﲔ ﺗﻐﺮُﺏ ﺍﻟﺸﻤﺲ ﺣﱴ ﺗﺬﻫ َ‬
‫ﻭ ﹸﻛﻔﱡﻮﺍ َﻣ ﻮَﺍ ِﺷﻴَﻜﻢ ﻭﺃﻫﻠﻴﻜﻢ ﺣ َ‬
‫ﻗﺎﻝ ‪ :‬ﻭﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﱂ ﻳﺄﻣﺮ ﲝﻔﻈﻬﺎ ﺇﻻ ﺑﻘﹶﺪﺭ ﺍﳊﺎﺟ ِﺔ ﺇﻟﻴﻬﺎ ﻭﻳﺄﻣﺮ ﺑﺈﻃﻔﺎﺋﻬﺎ (‬
‫ﺇﻻ ﻋﻨﺪ ﺍﻻﺳﺘﻐﻨﺎﺀ ﻋﻨﻬﺎ ﻣﺎ ﺣﺪﱠﺙ ﺑﻪ ﻋﺒَﺎ ُﺩ ﺑﻦ ﻛﺜﲑ ﻗﺎﻝ ‪ :‬ﺣﺪّﺛﹶﲏ ﺍﳊﺴﻦ ﺑ ُﻦ ﺫﻛﹾﻮﺍﻥ ﻋﻦ َﺷﻬْﺮ ﺑﻦ ﺣَﻮﺷﺐ ﻗﺎﻝ‬
‫‪ :‬ﺃﻣﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ﺻﻠﹼﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻥ ﲢﺒﺴﻮﺍ ﺻﺒﻴﺎﻧَﻜﻢ ﻋﻨﺪ ﻓﺤﻤﺔ ﺍﻟﻌﺸﺎﺀ ﻭﺃﻥ ﺗُﻄﻔﺌﻮﺍ ﺍﳌﺼﺎﺑﻴﺢ ﻭﺃﻥ‬
‫ﺗﻮﻛِﺌﻮﺍ ﺍﻷﺳﻘِﻴﺔ ﻭﺃﻥ ﲣﻤﱢﺮﻭﺍ ﺍﻵﻧﻴﺔ ﻭﺃﻥ ﺗﻐﻠﱢﻘﻮﺍ ﺍﻷﺑﻮﺍﺏ ﻗﺎﻝ ‪ :‬ﻓﻘﺎﻡ ﺭﺟﻞﹲ ﻓﻘﺎﻝ ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺇﻧﻪ ﻻ ﺑﺪّ ﻟﻨﺎ‬
‫ﻣﻦ ﺍﳌﺼﺎﺑﻴﺢ ﻟﻠﻤﺮﺃ ِﺓ ﺍﻟﻨﱡﻔﺴﺎ ِﺀ ﻭﻟﻠﻤﺮﻳﺾ ﻭﻟﻠﺤﺎﺟﺔ ﺗﻜﻮﻥ‬

‫ﺡ َﻣ ﹾﻄ َﺮ َﺩﹲﺓ ﻟﻠﺸﻴﻄﺎﻥ ﻣﺬﺑﱠﺔﹲ ﻟﻠﻬﻮﺍﻡ َﻣ َﺪﻟﱠ ﹲﺔ ﻋﻠﻰ ﺍﻟﻠﺼﻮﺹ ‪.‬‬ ‫ﺱ ﺇﺫﹰﺍ ﻓﺈﻥ ﺍﳌﺼﺒﺎ َ‬
‫ﻗﺎﻝ ‪ :‬ﻓﻼ ﺑﺄ َ‬
‫ﺏ ﺃﻥ ﺍﻟﻐﻮ ﹶﻝ ﺗُﻮ ِﻗﺪُﻫﺎ ﺑﺎﻟﻠﻴﻞ ﻟﻠﻌﺒﺚ ﻭﺍﻟﺘﺨﻠﻴﻞ ﻭﺇﺿﻼﻝ‬ ‫ﻧﺎﺭ ﺍﻟﻐﻮﻝ ﻗﺎﻝ ‪ :‬ﻭﻧﺎﺭٌ ﺃﺧﺮﻯ ﻭﻫﻲ ﺍﻟﱵ ﺗﺬﻛﺮ ﺍﻷﻋﺮﺍ ُ‬
‫ﺍﻟﺴﺎﺑﻠﺔ ‪.‬‬
‫ﻒ ﻣَُﺘ ﹶﻘﺘﱢﺮُ ( )‬
‫ﺐ ﹶﻗ ﹾﻔ ﹴﺮ ﺧﺎﺋ ٍ‬
‫ﺏ ﺍﻟﻌَﻨَﺒ ﹺﺮﻱّ ‪ ) :‬ﻓﻠﻠﹼﻪ َﺩﺭﱡ ﺍﻟﻐُﻮ ﹺﻝ ﺃﻱﱡ ﺭَﻓﻴﻘ ٍﺔ ** ﻟﺼﺎﺣ ﹺ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺍﳌﻄﺮﺍﺏ ﻋُﺒﻴﺪ ﺑﻦ ﺃﻳﻮ َ‬
‫ﺥ ﻭﺗﺰﻫ ُﺮ ( َﺟﻤَﺮﺍﺕ ﺍﻟﻌﺮﺏ ﻗﺎﻝ ‪ :‬ﻭ َﺟﻤَﺮﺍﺕُ ﺍﻟﻌﺮﺏ ‪:‬‬
‫ﺕ ** َﺣﻮَﺍﹶﻟﻲﱠ ﻧﹺﲑﺍﻧﹰﺎ ﺗﺒﻮ ُ‬
‫ﺤ ﹴﻦ َﻭﺃﹶﻭ ﹶﻗ َﺪ ْ‬
‫ﺤ ﹴﻦ ﺑﻌ َﺪ ﹶﻟ ْ‬
‫ﺃﺭﻧّﺖ ﺑ ﹶﻠ ْ‬
‫ﺿﺒّﺔﹸ ﻭُﻧﻤَﲑ ﻳﻘﺎﻝ ﻟﻜﻞﱢ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ‪ :‬ﲨﺮﺓ ‪.‬‬ ‫ﻋﺒﺲٌ ﻭ َ‬

‫ﺱ ﻧﺎﺭَﻫﻢ ** َﺗ َﻮﻗﱠﺪُ ﻻ ُﺗﻄﹾﻔﺎ ﻟِﺮﻳْﺐ‬

‫ﺼﻄﹶﻠﻲ ﺍﻟﻨﺎ ُ‬
‫ﻭﻗﺪ ﺫﻛﺮ ﺃﺑﻮ َﺣﻴﱠﹶﺔ ﺍﻟﻨﱡﻤﲑﻱ ﻗﻮﻣَﻪ ﺧﺎﺻﱠ ﹰﺔ ﻓﻘﺎﻝ ‪ ) :‬ﻭﻫ ْﻢ َﺟ ْﻤ َﺮ ﹲﺓ ﻻ َﻳ ْ‬
‫ﺐ ( ﻭﻳﺮﻭﻯ ‪ :‬ﺍﻟﺪﻭﺍﺑﺮ ‪.‬‬ ‫ﺍﻟﻨّﻮﺍﺋ ﹺ‬
‫ﺿﺒّﺔﹸ ﻗﹶﻮْﻡٌ‬
‫ﻀ ﹺﺮﻳﱠﺔ ﻓﻘﺎﻝ ‪ ) :‬ﻧُﻤَﻴْﺮٌ ﻭ َﻋﺒْﺲٌ ﺗُﺘﱠﻘﹶﻰ ﺻَﻘﺮَﺍُﺗﻬَﺎ ** ﻭ َ‬
‫ﰒ ﺫﻛﺮ ﻫﺬﻩ ﺍﻟﻘﺒﺎﺋﻞ ﻓﻌﻤّ ُﻬ ْﻢ ﺑﺬﻟﻚ ﻷﻬﻧﺎ ﻛﻠﱠﻬﺎ ُﻣ َ‬
‫ﺐ(‬ ‫ﺏ ( ﻳﻌﲏ ﺷﺪّﻬﺗﺎ ‪ ) .‬ﺇﱃ ﻛﻞﱢ ﻗﻮ ﹴﻡ ﹶﻗ ْﺪ َﺩﹶﻟ ﹾﻔﻨَﺎ َﲜ ْﻤ َﺮ ٍﺓ ** ﳍﺎ ﻋﺎﺭﺽٌ ﺟَﻮﻥﹲ ﻗﹶﻮﻱﱡ ﺍﳌﻨﺎﻛ ﹺ‬ ‫َﺑ ﹾﺄﺳُﻬُ ْﻢ ﹶﻏ ْﻴﺮُ ﻛﺎ ِﺫ ﹺ‬

‫‪٤‬‬

‫ﺳﻘﻮﻁ ﺍﳉﻤﺮﺓ‬

‫ﳉﻤْﺮﺓ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺍﺳﻘﺒﺎﻝ ﺯﻣﺎﻥ ﺍﻟﺪﱠﻓﺎﺀ ﻭﻳﻘﻮﻟﻮﻥ ‪ :‬ﻗﺪ ﺳﻘﻄﺖ ﺍﳉﻤﺮﺓ‬
‫ﻭﻋﻠﻰ ﺫﻟﻚ ﺍﳌﻌﲎ ﻗﻴﻞ ‪ :‬ﻗﺪ ﺳﻘﹶﻄﺖ ﺍ ﹶ‬
‫ﺍﻷﻭﱃ ﻭﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻟﺜﺎﻟﺜﺔ ‪٤ .‬‬
 ‫ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ‬

‫ﻭﺍﳉﻤﺎﺭ ‪ :‬ﺍﳊﺼﻰ ﺍﻟﺬﻱ ﻳُﺮْﻣَﻰ ﺑﻪ ﻭﺍﻟﺮﱠﻣْﻲ ‪ :‬ﺍﻟﺘﺠﻤﲑ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬

‫ﲑ ﻣﻨ ﹶﻈ َﺮ ﻧﺎ ِﻇ ﹴﺮ ** ﻭﻻ ﻛ ﹶﻠﻴَﺎﻟِﻲ ﺍﳊﺞﱢ ﺃ ﹾﻓَﺘﻦّ ﺫﺍ َﻫ ﻮَﻯ ( ﻭﺍﻟﺘﺠﻤﲑ ﺃﻳﻀﹰﺎ ‪ :‬ﺃﻥ ﻳُﺮْﻣَﻰ ﺑﺎﳉﹸﻨْﺪ ﰲ ﺛﻐﺮ‬
‫) ﻭﱂ ﺃ َﺭ ﻛﺎﻟﺘﺠﻤ ﹺ‬
‫ﻉ‪.‬‬‫ﻣﻦ ﺍﻟﱡﺜﻐﻮ ﹺﺭ ﰒ ﻻ ﻳُ ْﺆ ﹶﺫ ﹶﻥ ﳍﻢ ﰲ ﺍﻟﺮﺟﻮ ﹺ‬
‫ﺾ َﻣ ْﻦ ﺟُﻤﱢ َﺮ ﻣﻦ‬
‫ﲑ ** ﻭﻻ ﻟﻐﺎ ﹴﺯ ﺇ ﹾﻥ ﹶﻏﺰَﺍ ﺗَﺠﻤﲑُ ( ﻭﻗﺎﻝ ﺑﻌ ُ‬ ‫ﻭﻗﺎﻝ ﺣُﻤَﻴْﺪٌ ﺍﻷﺭ ﹶﻗﻂﹸ ‪ ) :‬ﻓﺎﻟﻴﻮ َﻡ ﻻ ﻇﻠﻢ ﻭﻻ َﺗﺘْﺒ ُ‬
‫ﲑ ِﻛﺴْﺮﻯ ﺟُﻨُﻮ َﺩﻩُ ** ﻭ َﻣﻨّ ْﻴَﺘﻨَﺎ ﺣﱴ َﻣﻠِﻠﻨﺎ ﺍﻷﻣﺎﻧﻴﺎ (‬‫ﺍﻟﺸﻌﺮﺍﺀ ﰲ ﺑﻌﺾ ﺍﻷﺟﻨﺎﺩ ‪ ) :‬ﺃ َﺟﻤﱠ ْﺮَﺗﻨَﺎ ﺗَﺠﻤ َ‬

‫ﺠﻤﱠ ﹴﺮ ﹺﺑﹸﺄﻭَﺍ ﹺﻝ ( ﻭﻳﻘﺎﻝ ﻗﺪ ﺃﲨﺮ ﺍﻟﺮﺟﻞ ‪ :‬ﺇﺫﺍ ﺃﺳﺮﻉ‬

‫ﻁ ﲜﻨْﺪ ﻣُ َ‬
‫ﻭﻗﺎﻝ ﺍﳉﻌﺪﻱﱡ ‪ ) :‬ﻛﺎﳋﻼﻳﺎ ﺃﻧﺸﺄ ﹶﻥ ﻣﻦ ﺃﻫﻞ ﺳﺎﺑﺎ ** ﹶ‬
‫ﺃ ْﻭ ﺃﻋﺠ ﹶﻞ ﻣﺮﻛﹶﺒﻪ ‪.‬‬
‫ﺕ ** ﹶﺃ ْﻭ ِﻗﺮَﺍﰊ َﻋ ْﺪﻭُ َﺟ ْﻮ ٍﻥ ﹶﻗ ْﺪ ﹶﺃَﺑ ﹾﻞ ( ﻭﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ ‪ :‬ﺃ ْﺟ َﻤ َﺮ ﺇ ْﺟﻤَﺎﺭﹰﺍ ﹶﻟﻪُ‬
‫ﻭﻗﺎﻝ ﻟﺒﻴﺪ ‪ ) :‬ﻭﺇﺫﺍ َﺣﺮﱠ ﹾﻛﺖُ ﻏﹶﺰْﺭﹺﻱ ﺃ ْﺟ َﻤ َﺮ ْ‬
‫َﺗ ﹾﻄﻤِﻴ ُﻢ ﺍﻟﺘّﻄﻤﻴﻢ ‪ :‬ﺍﻻﺭﺗﻔﺎﻉ ﻭﺍﻟﻌﻠ ﻮﱡ ﻭﻳﻘﺎﻝ ‪ :‬ﺃ ْﺟ َﻤ َﺮ ﺛﻮﺑَﻪ ﺇﺫﺍ ﺩﺧّﻨﻪ ‪.‬‬
‫ﳉﻤْﺮ ‪.‬‬ ‫ﻭﺍِﳌﺠْﻤﺮﺓ ﻭﺍﳌِﺠْﻤﺮ ‪ :‬ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻓﻴﻪ ﺍﻟﺪﱡﺧﻨﺔ ﻭﻫﻮ ﻣﺄﺧﻮﺫﹲ ﻣﻦ ﺍ ﹶ‬

‫ﺿﻔﹶﺮﺗﻪ ﻭﺍﻟﻀﱠﻔﺮ ﻳﻘﺎﻝ ﻟﻪ ﺍﳉﻤﲑ ﻗﺎﻝ ‪ :‬ﻭﻳﺴﻤﻰ ﺍﳍﻼ ﹸﻝ ﻗﺒﻞ ﻟﻴﻠ ِﺔ ﺍﻟﺴﱢﺮﺍﺭ‬ ‫ﻭﻳﻘﺎﻝ ‪ :‬ﻗﺪ َﺟﻤﱠﺮﺕ ﺍﳌﺮﺃﹸﺓ َﺷ ْﻌﺮَﻫﺎ ﺇﺫﺍ َ‬
‫ﲑ ( ﻭﺃﻧﺸﺪﱐ‬ ‫ﺱ ** ﻟَﺒﻨﹺﻲ ﺃ َﻣﻴّ ﹶﺔ ﰲ ﺳِﺮﺍﺭ ﺟَﻤ ﹺ‬
‫ﺑﻠﹶﻴﻠ ٍﺔ ‪ :‬ﺍﺑﻦ َﺟﻤِﲑ ﻗﺎﻝ ﺃﺑﻮ َﺣ ْﺮﺩَﺑﺔ ‪ ) :‬ﻓﻬﻞ ﺍﻹﻟﻪ ﻳُﺸِﻴﱢﻌُﲏ ﺑﻔﻮﺍﺭ ﹴ‬
‫ﺍﻷﺻﻤﻌﻲﱡ ‪ :‬ﻭﻳﻘﺎﻝ ‪ :‬ﻗﺪ ﲡﻤﱠﺮ ﺍﻟﻘﻮﻡ ﺇﺫﺍ ﻫﻢ ﺍﺟﺘﻤﻌﻮ ﺣﱴ ﻳﺼﲑ ﳍﻢ ﺑﺄﺱٌ ﻭﻳﻜﻮﻧﻮﺍ ﻛﺎﻟﻨﺎ ﹺﺭ ﻋﻠﻰ ﺃﻋﺪﺍﺋﻬﻢ (‬
‫ﻓﻜﺄﻬﻧﻢ ﲨﺮﺓﹲ ﺃﻭ ﻛﺄﻬﻧ ْﻢ ﺟَﻤﲑٌٌ ﻣﻦ ﺷﻌﺮ ﻣﻀﻔﻮﺭ ﺃﻭ ﺣَﺒﻞ ﻣُﺮﺻّ ﹺﻊ ﺍﻟﻘﹸﻮَﻯ ‪.‬‬
‫ﻭﺑﻪ ﲰﱢﻴﺖ ﺗﻠﻚ ﺍﻟﻘﺒﺎﺋ ﹸﻞ ﻭﺍﻟﺒﻄﻮ ﹸﻥ ﻣﻦ ﲤﻴﻢ ‪ :‬ﺍﳉﻤﺎﺭ ‪.‬‬
‫ﺚ ﻳﻘﻊ ﺣﺼﻰ ﺍﳉﻤﺎﺭ ﻭﻗﺎﻝ ﺍﳍﺬﱄ ‪:‬‬ ‫ﻭﺍﺠﻤﻟﻤﱠﺮ ﻣﺸﺪّﺩ ﺍﳌﻴﻢ ‪ :‬ﺣﻴ ﹸ‬

‫ﺝ ﺗُ ﻮَﺍﰲ ﺍﺠﻤﻟﻤﱠﺮﺍ ( ﻭﻳﻘﺎﻝ ُﺧﻒﱞ ﳎﻤﱠ َﺮ ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﳎﺘﻤﻌﹰﺎ‬

‫ﺚ ﺍﻟﻨّ ﻮَﺍﺻِﻲ ﻛﺄﻬﻧ ْﻢ ** ﺳﻮﺍﺑ ُﻖ ُﺣﺠّﺎ ﹴ‬
‫) َﻷﺩْﺭﻛﻬ ْﻢ ﺷُ ْﻌ ﹶ‬
‫ﺷﺪﻳﺪﹰﺍ ‪.‬‬
‫ﻭﻳﻘﺎﻝ ‪ :‬ﻋﺪﱠ ﻓﻼﻥﹲ ﺇﺑﻠﻪ ﺃﻭ ﺧﻴﻠﻪ ﺃﻭ ﺭﺟﺎﻟﻪ َﺟﻤَﺎﺭﹰﺍ ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﺟُﻤﻠﺔ ﻭﺍﺣﺪﺓ ﻭﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪ ) :‬ﹶﻓ َﻤ ْﻦ ﻣُﺒْﻠﹶﻎﹲ‬
‫ﻼ ﻗﻮﻣَﻨﺎ ** ﻭﺃﻋْﲏ ﺑﺬﻟﻚ ﺑَﻜﺮﹰﺍ َﺟﻤَﺎﺭَﺍ ( ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ﰲ ﺍﻟﻨﺎﺭ ﻭﻣﺎ ﻳﺴﻘﻂ ﻣﻦ ﺍﻟﺰﱠﻧﺪ ‪ :‬ﺍﻟﺴﱢﻘﻂ ﻭﺍﻟﺴﱡﻘﻂ‬ ‫ﻭﺍﺋ ﹰ‬
‫ﺠ ﹺﻢ ﺇﺫﺍ ﺟﺎﺀ ﺣﲔ ﻏﺎﺏ ‪.‬‬ ‫ﺴﻘِﻂ ﺍﻟﻨﱠ ْ‬
‫ﻭﺍﻟﺴﱠﻘﹾﻂ ﻭﻳﻘﺎﻝ ‪ :‬ﻫﺬﺍ ﻣَﺴ ِﻘﻂ ﺍﻟﺮﻣﻞ ﺃﻱ ﻣُﻨْﻘﹶﻄﹶﻊ ﺍﻟﺮﻣﻞ ﻭﻳﻘﺎﻝ ‪ :‬ﺃﺗﺎﻧﺎ َﻣ ْ‬
‫ﲔ‬
‫ﺖ ** ﻋﻨ ُﻪ ﻧﻌﺎﻣﺔﹸ ﺫِﻱ ِﺳ ﹾﻘ ﹶﻄ ﹺ‬ ‫ﺢ ﻭﺍﻧﺒﻌﺜ ْ‬‫ﻭﻳﻘﺎﻝ َﺭ ﹶﻓ َﻊ ﺍﻟﻄﺎﺋ ُﺮ ِﺳ ﹾﻘ ﹶﻄﻴْﻪ ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﺣﱴ ﺇﺫﺍ ﻣﺎ ﺃﺿﺎﺀ ﺍﻟﺼﱡْﺒ ُ‬
‫ﻣُﻌْﺘﻜ ﹺﺮ (‬

‫ﺃﺭﺍﺩ ﻧﺎﺣﻴﱵ ﺍﻟﻠﻴﻞ ‪.‬‬

‫ﺸﺐّ َﺷﺒّﹰﺎ ﻭﺷﺒﺒْﺘﻬﺎ ﺃﻧﺎ ﺃﺷﺒﱡﻬﺎ َﺷﺒّﹰﺎ ﻭﻫﻮ ﺭﺟﻞ ﺷَﺒُﻮﺏٌ ﻟﻠﺤﺮﺏ ‪.‬‬
‫ﻭﻳﻘﺎﻝ ‪ :‬ﺷﺒّﺖ ﺍﻟﻨﺎﺭ ﻭﺍﳊﺮﺏ َﺗ ِ‬
‫ﺖ ﺑﻪ ﺍﻟﻨﺎﺭ‬‫ﺐ ﺛﺎﻗﺐ ﺃﻱ ﻣﻀﻲﺀٌ ﻣﺘﻮﻗﺪ ﻭﻛﺬﻟﻚ ﻳﻘﺎﻝ ﰲ ﺍﻟﻌﻠﻢ ﻭﻳﻘﺎﻝ ‪ :‬ﻫﺐ ﱄ ﺛﻘﻮﺑﹰﺎ ﻭﻫﻮ ﻣﺎ ﺃﺛ ﹶﻘ ْﺒ َ‬ ‫ﺴ ٌ‬
‫ﻭﻳﻘﺎﻝ ‪َ :‬ﺣ َ‬
‫ﺐ ﺍﻟﺰﻧ ُﺪ ﺛﹸﻘﻮﺑﹰﺎ ﺇﺫﺍ‬‫ﻣﻦ ﻋُ ﹾﻄَﺒٍﺔ ﺃﻭ ﻣﻦ ﻏﲑﻫﺎ ﻭﻳﻘﺎﻝ ‪ :‬ﺃﺛﻘﺐ ﺍﻟﻨﺎﺭ ﺇﺫﺍ ﻓﺘﺢ َﻋ ْﻴَﻨﻬَﺎ ﻟﺘﺸﺘﻌﻞ ﻭﻫﻮ ﻟﺜﱠﻘﻮﺏ ﻭﻳﻘﺎﻝ ‪ :‬ﹶﺛ ﹶﻘ َ‬
‫ﻇﻬﺮﺕ ﻧﺎﺭﻩ ﻭﻛﺬﻟﻚ ﺍﻟﻨﺎﺭ ﻭﺍﻟﺰﻧﺪ ﺍﻟﺜﺎﻗﺐ ﺍﻟﺬﻱ ﺇﺫﺍ ﻗﺪِﺡ ﻇﻬﺮﺕ ﺍﻟﻨﺎﺭ ﻣﻨﻪ ‪.‬‬
‫ﻭﻳﻘﺎﻝ ‪ :‬ﹶﺫﻛﹶﺘﺮ ﺍﻟﻨﺎ ُﺭ ﺗَﺬﹾﻛﹸﻮ ﺫﹸﻛﹸ ﻮّﹰﺍ ﺇﺫﺍ ﺍﺷﺘﻌﻠﺖ ﻭﻳﻘﺎﻝ ﹶﺫﻛﹼﻬﺎ ﺇﺫﺍ ﺃﺭﻳﺪ ﺍﺷﺘﻌﺎﳍﺎ ﻭﺫﹸﻛﺎ ُﺀ ﺍﺳﻢ ﻟﻠﺸﻤﺲ ﻣﻀﻤﻮﻡ‬
‫ﺍﻟﺬﺍﻝ ﺍﳌﻌﺠﻤﺔ ﻭﺍﺑﻦ ﺫﹸﻛﺎﺀ ‪ :‬ﺍﻟﺼﺒﺢ ﳑﺪﻭﺩ ﻣﻀﻤﻮﻡ ﺍﻟﺬﺍﻝ ﻭﻗﺎﻝ ﺍﻟﻌﺠﱠﺎﺝ ‪:‬‬

‫ﻼ َﺭﺛِﻴﺪﹰﺍ ﺑﻌ َﺪ ﻣﺎ **‬‫ﻭﺍﺑ ُﻦ ﺫﹸﻛﺎ ٍﺀ ﻛﺎﻣﻦٌ ﰲ ﹶﻛ ﹾﻔ ﹺﺮ ﻭﻗﺎﻝ ﺛﹶﻌﻠﹶﺒﺔ ﺑﻦ ﺻُﻌﲑ ﺍﳌﺎﺯﱐ ﻭﺫﻛﺮ ﻇﻠﻴﻤﹰﺎ ﻭﻧﻌﺎﻣ ﹰﺔ ‪ ) :‬ﺗﺬﻛﱠﺮَﺍ ﹶﺛ ﹶﻘ ﹰ‬
‫ﺖ ﺫﹸﻛﺎ ُﺀ َﻳﻤِﻴَﻨﻬَﺎ ﰲ ﻛﺎ ِﻓ ﹺﺮ ( ﻭﺃﻣﺎ ﺍﻟﺬﻛﺎﺀ ﻣﻔﺘﻮﺡ ﺍﻟﺬﺍﻝ ﳑﺪﻭﺩ ﻓﺤﺪﱠﻩ ﺍﻟﻔﹸ ﺆَﺍﺩ ﻭﺳُﺮﻋ ﹸﺔ ﺍﻟﻠﱠ ﹾﻘ ﹺﻦ ‪.‬‬
‫ﹾﻟ ﹶﻘ ْ‬
‫ﺖ ﻭﺃﳍ ْﺒﺘُﻬﺎ ﺣﱴ ﺍﻟﺘﻬﺒﺖ ﻭﳘﺎ ﻭﺍﺣﺪ ﻭﺍﻟﻀﱢﺮﺍﻡ ﻣﻦ ﺍﳊﻄﺐ ‪ :‬ﻣﺎ ﺿﻌُﻒ ﻣﻨﻪ‬ ‫ﺖ ﺍﻟﻨﺎﺭ ﺣﱴ ﺍﺿﻄﺮﻣ ْ‬ ‫ﺿ َﺮ ْﻣ ُ‬
‫ﻭﻗﺎﻟﻮﺍ ‪ :‬ﺃ ْ‬
‫ﳉﺰْﻝ ‪ :‬ﻣﺎ ﻏﻠﹸﻆ ﻭﺍﺷﺘﺪﱠ ﻓﺎﻟﺮﱢﻣْﺚ ﻭﻣﺎ ﻓﻮﻗﻪ ﺟَﺰْﻝ ﻭﺍﻟ َﻌ ْﺮﻓﹶﺞ ﻭﻣﺎ (‬ ‫ﻭﻻﻥ ﻭﺍ ﹶ‬
‫ﺩﻭﻧﻪ ﺿﺮﺍﻡ ﻭﺍﻟﻘﺼﺐ ﻭﻛﻞ ﺷﻲﺀ ﻟﻴﺲ ﻟﻪ ﲨﺮٌ ﻓﻬﻮ ﺿِﺮﺍﻡ ﻭﻛﻞ ﻣﺎ ﻟﻪ ﺟَﻤﺮ ﻓﻬﻮ ﺟَﺰﻝ ‪.‬‬
‫ﺿ َﺮﻣَﺔ ﺃﻱ ﻣﺎ ﻓﻴﻬﺎ ﺃﺣﺪٌ ﻳﻨﻔﺦ ﻧﺎﺭﹰﺍ ‪.‬‬
‫ﻭﻳﻘﺎﻝ ‪ :‬ﻣﺎ ﻓﻴﻬﺎ ﻧﺎﻓﺦ َ‬
‫ﺻﻠﹾﻴﹰﺎ ﺃﺫﺍ َﺷ ﻮَﻳﺘﻬﺎ ﻓﻬﻲ َﻣﺼْﻠﻴﱠﺔ ﻭﻳﻘﺎ ﹸﻝ ‪:‬‬
‫ﺖ ﺍﻟﺸﺎ ﹶﺓ ﻓﺄﻧﺎ ﺃﺻْﻠﻴﻬﺎ َ‬
‫ﺻﻠﹶﻴ ُ‬ ‫ﻭﻳﻘﺎﻝ ‪َ :‬‬

‫ﺻﻠﱠﻰ ‪.‬‬‫ﺻ ِﻠ َﻲ ﺍﻟﺮ ُﺟ ﹸﻞ ﺍﻟﻨﺎﺭ َﻳﺼْﻼﻫﺎ ﻭﺃﺻﻼﻩ ﺍﻟﻠﹼﻪ ﺣﺮﱠ ﺍﻟﻨﺎ ﹺﺭ ﺇﺻﻼ ًﺀ ﻭﺗﻘﻮﻝ ‪ :‬ﻫﻮ ﺻﺎ ﹴﻝ ﺣﺮﱠ ﺍﻟﻨﺎﺭ ﰲ ﻗﻮ ﹴﻡ ﺻﺎﻟﲔ ﻭ ُ‬ ‫َ‬
‫ﺨﻤُﺪُ ﺧُﻤُﻮﺩﹰﺍ ﺇﺫﺍ ﺳﻜﻦ ﳍﺒُﻬﺎ‬
‫ﺕ َﺗ َْ‬
‫ﺖ ﺗﻄﻔﹶﺎ ﻃﹸﻔﹸﻮﺀﹰﺍ ﺇﺫﺍ ﻣﺎﺗﺖ ﻭ َﺧ َﻤ َﺪ ْ‬
‫ﻭﻳﻘﺎﻝ ‪َ :‬ﻫﻤَﺪﺕ ﺍﻟﻨﺎﺭ ﺗَﻬ ُﻤ ُﺪ ﻫُﻤُﻮﺩﹰﺍ ﻭﻃ ِﻔﹶﺌ ْ‬
‫ﻭﺑَﻘِﻲ ﲨﺮﹰﺍ ﺣﺎﺭّﹰﺍ ‪.‬‬
‫ﺸﺐﱡ ﺷَﺒﺎﺑﹰﺎ‬ ‫ﺸﺐّ ﺷِﺒﺎﺑﹰﺎ ﻭﺷﺐﱠ ﺍﻟﺼﱯﱡ ﻳ ِ‬ ‫ﺱ ﺑﻴﺪﻳﻪ ﻓﻬﻮ ﻳ ِ‬ ‫ﺖ ﻭﺍﻟﺘﻬﺒﺖ ﻭﺷﺐّ ﺍﻟﻔﺮ ُ‬ ‫ﺸﺐﱡ ﺷُﺒﻮﺑﹰﺎ ﺇﺫﺍ ﻫﺎﺟ ْ‬ ‫ﻭﺷﺒّﺖ ﺍﻟﻨﺎﺭ ﺗ ِ‬
‫ﻭﻳﻘﺎﻝ ‪ :‬ﻟﻴﺲ ﻟﻚ ﻋَﻀﱠﺎﺽٌ ﻭﻻ ﺷَﺒّﺎﺏ ‪.‬‬
‫ﻭﻳﻘﺎﻝ ‪َ :‬ﻋﺸَﺎ ﺇﱃ ﺍﻟﻨﺎﺭ ﻓﻬﻮ ﻳﻌﺸﻮ ﺇﻟﻴﻬﺎ َﻋﺸْﻮﹰﺍ ﻭ ُﻋﺸُﻮﺍ ﻭﺫﻟﻚ ﻳﻜﻮﻥ ﻣﻦ ﺃﻭﻝ ﺍﻟﻠﻴﻞ ﻳﺮﻯ ﻧﺎﺭﹰﺍ ﻓﻴﻌﺸﻮ ﺇﻟﻴﻬﺎ‬
‫ﲑ ﻣُﻮ ِﻗ ِﺪ ( ﻭﻗﺎﻝ ﺍﻷﻋﺸﻰ‬
‫ﲑ ﻧﺎ ﹴﺭ ﻋﻨﺪﻫﺎ ﺧ ُ‬
‫ﺿﻮْﺀ ﻧﺎ ﹺﺭ ِﻩ ** ِﲡ ْﺪ ﺧ َ‬‫ﻳﺴﺘﻀﻲ ُﺀ ﻬﺑﺎ ﻗﺎﻝ ﺍﳊﻄﻴﺌﺔ ‪ ) :‬ﻣﱴ ﺗﺄِﺗ ِﻪ َﺗ ْﻌﺸُﻮ ﺇﱃ َ‬
‫ﺸ َﻲ ﺍﻟﺮﺟﻞ ﻳَﻌْﺸَﻰ ﻋَﺸﺎﻭﹰﺓ ﻭﻫﻮ ﺭﺟﻞﹲ ﺃﻋﺸﻰ ﻭﻫﻮ ﺍﻟﺬﻱ ﻻ ﺑﻴﺒﺼﺮ‬ ‫ﺕ ﻋﻠﻰ ﺍﻟﻨﺎ ﹺﺭ ﺍﻟﻨﺪﻯ ﻭﺍﶈﻠﻖ ﻭﻳﻘﺎﻝ ‪َ :‬ﻋ ِ‬ ‫‪ :‬ﻭﺑﺎ َ‬
‫ﺑﺎﻟﻠﻴﻞ ﻭﻋﺸِﻲ ﺍﻟﺮﺟ ﹸﻞ ﻋﻠﹶﻰ ﺻﺎﺣﺒﹺﻪ ﻳﻌﺸَﻰ ﻋَﺸﹰﺎ ﺷﺪﻳﺪﹰﺍ ‪.‬‬

‫ﻧﺎﺭ ﺍﳊﺮﺏ ﻭﻳﺬﻛﺮﻭﻥ ﻧﺎﺭﹰﺍ ﺃﺧﺮﻯ ﻭﻫﻲ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﳌﺜﻞ ﻭﺍﻻﺳﺘﻌﺎﺭﺓ ﻻ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﳊﻘﻴﻘﺔ ﻛﻘﻮﳍﻢ ﰲ ﻧﺎﺭ‬
‫ﺿ ﹺﺮﻳُﺮﻫﺎ ( ) ﻭﻧﺎﺭﺍ ْﻩ ‪ :‬ﻧﺎﺭٌ‬
‫ﺍﳊﺮﺏ ﻗﺎﻝ ﺍﺑﻦ َﻣﻴﱠﺎﺩﺓ ‪ ) :‬ﻳﺪﺍﻩ ‪ :‬ﻳﺪٌ َﺗ ْﻨ َﻬ ﱡﻞ ﺑﺎﳋﲑ ﻭﺍﻟﻨّﺪﺍ ** ﻭﺃﹸﺧْﺮَﻯ ﺷﺪﻳﺪٌ ﺑﺎﻷﻋﺎﺩﻱ َ‬
‫ﻕ‬
‫ﲔ ﺳَﻌﲑُﻫﺎ ( ﻭﻗﺎﻝ ﺍﺑﻦ ﻛﹸﻨﺎ َﺳ ﹶﺔ ‪َ ) :‬ﺧ ﹾﻠ ﹶﻔﻬَﺎ ﻋﺎﺭﺽٌ َﻳ ُﻤﺪﱡ ﻋَﻠﹶﻰ ﺍﻵ ** ﻓﺎ ﹺ‬
‫ﺐ ﺍﺠﻤﻟﺮﻣ َ‬
‫ﻧﺎ ُﺭ ﹶﻛﻞﱟ ﻣُ َﺪﻓﱠ ﹴﻊ ** ﻭﺃﺧﺮﻯ ﻳُﺼﻴ ُ‬
‫ﰿ ** ﺩّ ﻭُﺗ ْﻌﺸِﻲ ﻧﻮﺍﻓ ﹶﺬ ﺍﻷﺑﺼﺎ ﹺﺭ ( ﻭﻗﺎﻝ ﺍﻟﺮﱠﺍﻋﻲ ‪) :‬‬‫ﳊﺪﱡ ﻭﺍ ﹺ‬ ‫ﺸﺒﱡﻬﺎ ﺍ ﹶ‬
‫ﺏﻳ ُ‬‫ﲔ ِﻣ ْﻦ ﺣﺪﻳ ٍﺪ ﻭﻧﺎﺭ ( ) ﻧﺎ ُﺭ ﺣﺮ ﹴ‬ ‫ِﺳ ْﺘ َﺮ ْﻳ ﹺ‬
‫ﺢ َﻣﺮّ ﹶﺓ ﻭﺍﳌﻮﺍﻟﻴﺎ (‬
‫ﺐ ﺍﻟﺼّﺮﹺﻳ َ‬
‫ﻭَﻏﺎ َﺭُﺗﻨَﺎ ﺃ ﻭْﺩَﺗْﻢ ﺑﺒَﻬﺮَﺍ َﺀ ﺇﻬﻧﺎ ** ﺗﺼﻴ ُ‬
 ‫ﺦ ﻳُﺤﺮﹺﻗﺎ ِﻥ ﺍﻷﻋﺎﺩﻳﺎ ( ﺟﺎﺳﻢ ‪ :‬ﺑﺎﻟﺸﺎﻡ ﻭﺩﻣْﺦ ‪َ :‬ﺟَﺒ ﹲﻞ ﺑﺎﻟﻌﺎﻟﻴﺔ ‪.‬‬
‫) ﻭﻛﺎﻧﺖ ﻟﻨﺎ ﻧﺎﺭﺍ ِﻥ ‪ :‬ﻧﺎﺭٌ ﲜﺎ ِﺳ ﹴﻢ ** ﻭﻧﺎﺭٌ ﺑ َﺪ ْﻣ ﹴ‬
‫ﻧﺎﺭ ﺍﻟﻘِﺮﻯ ﻭﻧﺎﺭ ﺃﺧﺮﻯ ﻭﻫﻲ ﻣﺬﻛﻮﺭﺓﹲ ﻋَﻠﹶﻰ ﺍﳊﻘﻴﻘﺔ ﻻ ﻋﻠﻰ ﺍﳌﺜﻞ ﻭﻫﻲ ﻣِﻦ ﺃﻋﻈﻢ ﻣﻔﺎﺧﺮ ﺍﻟﻌﺮﺏ ﻭﻫﻲ ﺍﻟﻨﺎﺭ ﺍﻟﱵ‬
‫ﺕ ﻣ ْﻨَﺘ ﻮَﺍ َﻙ ﻭﻟﻜ ْﻦ ** ﰲ‬
‫ﺲ ﺍﻟ ِﻘﺮَﻯ ﻓﻜﻠﻤﺎ ﻛﺎﻥ ﻣﻮﺿِﻌﻬﺎ ﺃﺭﻓﹶﻊ ﻛﺎﻥ ﺃﻓﺨﺮ ‪ ) .‬ﻻ ﺍﻟﻐﻴﺎﺑﺎ ُ‬ ‫ﺗ ْﺮﻓﹶﻊ ﻟﻠﺴﱠﻔﺮ ﻭﳌﻦ ﻳﻠﺘﻤ ُ‬
‫ﺡ(‬
‫ﻚ ﰲ َﻣ ْﻌ ﹶﻠ ﹴﻢ ** ﺭﻓﻴ ﹺﻊ ﺍﳌﺒﺎﺀ ِﺓ ﻭﺍﳌﺴﺮ ﹺ‬
‫ﻑ ﺍﻟﻘﺼﻮ ﹺﺭ ﹶﺛﻮَﺍﻛﹶﺎ ( ﻭﻗﺎﻝ ﺍﻟﻄﺎﺋﻲ ‪ ) :‬ﻭﺑﻮﺃﺕ ﺑﻴﺘ َ‬
‫ﺸ ﹺﺮ ِ‬
‫ﺫﹸﺭَﻯ ﻣُ ْ‬

‫ﻚ ﺍﳌﻂ ** ﻱﱢ ﺃﺧﺎﺩﻳ َﺪ ﻛﺎﻟﻠﻘ ﹺﻢ‬ ‫ﺲ ﺁﺛﺎ ﹺﺭ ﺗﻠ َ‬

‫ﺢ ( ) ﺗﺮﻯ ﺩﻋ َ‬ ‫ﺏ ﳌﺴﺘﻨﺒ ﹺ‬
‫ﺏ ﺍﻟﻘﺮﻯ ** ﻭﻧﺒﺢ ﺍﻟﻜﻼ ﹺ‬ ‫ﺖ ﺍﻟﻌُﻔﺎ ﹶﺓ ﻃﻼ َ‬
‫) ﻛﻴﻔ َ‬
‫ﺸﺐﱡ‬‫ﺢ ( ﻭﺃﻧﺸﺪﱐ ﺃﺑﻮ ﺍﻟﺰﱢﺑﺮﻗﺎﻥ ‪ ) :‬ﻟﻪ ﻧﺎﺭٌ ُﺗ َ‬ ‫ﺖ ﻋﻠﻰ ﺍﻟﺸﺮ ِﻙ ﺍﻷﻭﺿ ﹺ‬ ‫ﺖ ﰲ ﻧﻔ ﹴﻖ ﺭﺍﺋ ﹴﻎ ** ﻟﻜﻨ َ‬ ‫ﺢ ( ) ﻭﻟﻮ ﻛﻨ َ‬ ‫ﺍﻷﻓﻴ ﹺ‬
‫ﺖ ﺍﻟﺒﻘﺎﻋَﺎ ( ) ﻭﻣﺎ ﺇﻥ ﻛﺎﻥ ﺃ ﹾﻛﹶﺜﺮَﻫ ْﻢ َﺳ ﻮَﺍﻣﹰﺎ ** ﻭﻟﻜ ْﻦ ﻛﺎﻥ ﺃ ْﺭ َﺣَﺒﻬُ ْﻢ ِﺫﺭَﺍﻋﺎ (‬
‫ﺑﻜﻞﱢ ﺭﻳﻊ ** ﺇﺫﹶﺍ ﺍﻟﻈﻠﻤﺎ ُﺀ َﺟﻠﱠﹶﻠ ِ‬
‫ﻭﻳﺮﻭﻯ ‪ :‬ﻭﹶﻟ ْﻢ َﻳﻚُ ﺃ ﹾﻛﹶﺜ َﺮ ﺍﻟﻔِﺘْﻴَﺎﻥِ ﻣﺎ ﹰﻻ ‪( .‬‬
‫ﺸ ﹺﺮ ﺑ ﹺﻦ ﻋﺎﻣﺮ ( ) ﻏﻼﻣﺎﻥ‬
‫ﻭﰲ ﻧﺎﺭ ﺍﻟ ِﻘﺮَﻯ ﻳﻘﻮﻝ ﺍﻵﺧﺮ ‪َ ) :‬ﻋﻠﹶﻰ ِﻣ ﹾﺜ ﹶﻞ َﻫﻤﱠﺎ ﹴﻡ ﻭﹶﻟ ْﻢ ﹶﺃ َﺭ ﻣﹾﺜ ﹶﻠﻪُ ** ُﺗَﺒﻜﱢﻲ ﺍﻟﺒَ ﻮَﺍﻛﻲ ﺃﻭ ﻟﹺﺒ ْ‬
‫ﻛﺎﻥ ﺍﺳَﺘ ْﻮ َﺭﺩَﺍ ﻛﻞﱠ َﻣ ْﻮ ﹺﺭ ٍﺩ ** ِﻣ َﻦ ﺍﺠﻤﻟ ِﺪ ﰒﱠ ﺍﺳﺘﻮﺳﻌﺎ ﰲ ﺍﳌﺼﺎﺩﺭ (‬

‫ﺢ ﳜﺸﻲ ﺍﻟﻘﻮﺍ َﺀ ﻭﺩﻭﻧ ُﻪ ** ﻣﻦ‬

‫) ﻛﺄﻥﱠ َﺳﻨَﺎ ﻧﺎﺭﻳﻬﻤﺎ ﻛﻞﱠ َﺷْﺘ َﻮ ٍﺓ ** َﺳﻨَﺎ ﺍﻟﻔﺠ ﹺﺮ ﻳﺒﺪَﻭ ﻟﻠ ُﻌﻴُﻮ ِﻥ ﺍﻟﻨّﻮﺍ ِﻇ ﹺﺮ ( ) ﻭﻣﺴﺘﻨﺒ ﹴ‬
‫ﺕ ﻛﻼﰊ ﺃﻥ ﻳﻬﺮﱠ ﻋﻘﻮﺭُﻫﺎ ( ) ﻓﻼ‬ ‫ﺖ ﻟ ُﻪ ﻧﺎﺭﻱ ﻓﻠﻤﺎ ﺍﻫﺘﺪﻯ ﻬﺑﺎ ** ﺯﺟﺮ ُ‬ ‫ﺍﻟﻠﻴ ﹺﻞ ﺑﺎﺑَﺎ ﻇﻠﻤَﺔ ﻭﺳﺘﻮﺭُﻫﺎ ( ) ﺭﻓﻌ ُ‬
‫ﺗﺴﺄﻟﻴﲏ ﻭﺍﺳﺄﱄ ﻋﻦ ﺧﻠﻴﻘﱵ ** ﺇﺫﺍ َﺭﺩﱠ ﻋَﺎﰲ ﺍﻟﻘﺪ ﹺﺭ ﻣ ْﻦ ﻳﺴﺘﻌﲑُﻫﺎ ( ) ﺗﺮﻯ ﺃ ﹾﻥ ﻗﺪﺭﻱ ﻻﺗﺰﺍ ﹸﻝ ﻛﺄﻬﻧﺎ ** ﻟﺬﻱ‬
‫ﺍﻟﻔﺮﻭﺓ ﺍﳌﻘﺮﻭﺭ ﺃﻡﱡ ﻳﺰﻭﺭُﻫﺎ ( ) ﻣﱪﺯﺓ ﻻ ﳚﻌﻞﹲ ﺍﻟﺴﺘﺮ ﺩﻭﻬﻧﺎ ** ﺇﺫﺍ ﺃﲬﺪ ﺍﻟﻨﲑﺍ ﹸﻥ ﻻﺡ ﺑﺸﲑﻫﺎ ( ) ﺇﺫﺍ ﺍﻟﺸﻮ ﹸﻝ‬
‫ﻕ ﺍﻟﺴﻨﺎ ﹶﻥ ﻋﻘﲑﻫﺎ (‬ ‫ﺖ ﰒ ﹶﻟ ْﻢ ﺗﻔ ِﺪ ﳊﻤﻬﺎ ** ﺑﺄﻟﺒﺎﻬﻧﺎ ﺫﺍ َ‬
‫ﺭﺍﺣ ْ‬

‫ﺧﱪ ﻭﺷﻌﺮ ﰲ ﺍﳌﺎﺀ ﺃﻣﺎ ﺇﻥ ﺫﻛﺮﻧﺎ ﺟُﻤﻠ ﹰﺔ ﻣﻦ ﺍﻟﻘﻮﻝ ﰲ ﺍﳌﺎﺀ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﻜﻼﻡ ﻭﻣﺎ ﻳﺪُﺧﻞ ﰲ ﺍﻟﻄﺐ ﻓﺴﺘﺬﻛﹸﺮ ﻣﻦ‬
‫ﺏ ﻓﻠﻢ َﻳ ْﺪ ﹺﺭ‬ ‫ﺫﻟﻚ ﲨﻠﺔ ﰲ ﺑﺎﺏ ﺁﺧﺮ ‪ :‬ﻗﺎﻟﻮﺍ ‪ :‬ﻣﺪﱠ ﺍﻟﺸﻌﱯ ﻳﺪ ُﻩ ﻭﻫﻮ ﻋﻠﻰ ﻣﺎﺋﺪﺓ ﻗﺘﻴﺒﺔ ﺑﻦ ﻣﺴﻠﻢ ﻳﻠﺘﻤﺲ ﺍﻟﺸﺮﺍ َ‬
‫ﺾ ﺍﻷﺷﺮﺑﺔ ﻓﻘﺎﻝ ﻟﻪ ‪ :‬ﺃﻱ ﺍﻷﺷﺮﺑﺔِ ﺃﺣﺐﱡ ﺇﻟﻴﻚ ﻗﺎﻝ ‪ :‬ﺃﻋﺰﱡﻫﺎ ﻣﻔﻘﻮﺩﹰﺍ‬ ‫ﺏ ﺍﻟﻠﱭ ﺃﻡ ﺍﻟﻌﺴ ﹶﻞ ﺃﻡ ﺑﻌ َ‬ ‫ﺐ ﺍﻟﺸﺮﺍ ﹺ‬
‫ﺻﺎﺣ ُ‬
‫ﻭﺃﻫﻮﻧُﻬﺎ ﻣﻮﺟﻮﺩﹰﺍ ﻗﺎﻝ ﻗﹸﺘﻴﺒﺔ ‪ :‬ﺍﺳ ِﻘ ِﻪ ﻣﺎ ًﺀ ‪.‬‬
‫ﺏ‬
‫ﻭﻛﺎﻥ ﺃﺑﻮ ﺍﻟﻌﺘﺎﻫﻴﺔ ﰲ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺸﻌﺮﺍﺀ ﻋﻨﺪ ﺑﻌﺾ ﺍﳌﻠﻮﻙ ﺇﺫ ﺷﺮﺏ ﺭﺟﻞﹲ ﻣﻨﻬﻢ ﻣﺎﺀ ﰒ ﻗﺎﻝ ‪َ :‬ﺑ َﺮ َﺩ ﺍﳌﺎ ُﺀ ﻭﻃﺎ َ‬
‫ﻓﻘﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺘﺎﻫﻴﺔ ‪ :‬ﺍﺟﻌﻠﻪ ِﺷﻌْﺮﹰﺍ ﰒ ﻗﺎﻝ ‪َ :‬ﻣ ْﻦ ﳚﻴﺰ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻓﺄﻃﺮﻕ ﺍﻟﻘﻮ ُﻡ ) َﺑ َﺮ َﺩ ﺍﳌﺎ ُﺀ ﻭﻃﺎﺑﺎ ** َﺣﺒﱠﺬﹶﺍ ﺍﳌﺎ ُﺀ‬
‫ﲑ ﺁ ِﺳ ﹴﻦ ﰒ ﱂ ﻳﺬﻛ ْﺮُﻩ‬
‫ﺷﺮﺍﺑﺎ ( ﻭﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰ ﻭﺟﻞ ‪ :‬ﺃﹶ ﻬﻧﹶﺎﺭٌ ﻣ ْﻦ ﻣَﺎ ٍﺀ ﹶﻏ ﹺ‬

‫ﲑ ﻣﹰﺎ ﰲ ﺧﻠﻘﺘﻪ‬ ‫ﺏ ﺑﺸﻲﺀ ﻏ ﹺ‬ ‫ﺞ ﺇﱃ ﺃﻥ ﻳُﺸﺮ َ‬

‫ﺑﺄﻛﺜﺮ ﻣﻦ ﺍﻟﺴﻼﻣ ٍﺔ ﻣﻦ ﺍﻟﺘﻐﻴﱡﺮ ﺇ ﹾﺫ ﻛﺎﻥ ﺍﳌﺎﺀ ﻣﱴ ﻛﺎﻥ ﺧﺎﻟﺼﹰﺎ ﺳﺎﳌﹰﺎ ﱂ ﳛﺘ ْ‬
‫ﳊﻠﹾﻖ ﻭﻗﺪ ﻗﺎﻝ ﻋﺪﻱﱡ ﺑﻦ ﺯَﻳﺪ ‪ ) :‬ﻟ ْﻮ ﺑ َﻐ ْﻴ ﹺﺮ ﺍﳌﺎﺀ‬‫ﻣﻦ ﺍﻟﺼﱠﻔﺎﺀ ﻭﺍﻟﻌُﺬﻭﺑﺔ ﻭﺍﻟَﺒ ْﺮ ِﺩ ﻭﺍﻟﻄﱠﻴﺐ ﻭﺍﳊﹸﺴ ﹺﻦ ﻭﺍﻟﺴﱠﻠﹶﺲ ﰲ ﺍ ﹶ‬
‫ﺚ‬
‫ﺖ ﻛﺎﻟ َﻐﺼﱠﺎ ِﻥ ﺑﺎﳌﺎﺀ ﺍﻋﺘﺼﺎﺭﻱ ( ﻗﺎﻝ ﺃﺑﻮ ﺍﳌﻄﺮﺍﺏ ﻋﺒﻴﺪ ﺑﻦ ﺃﻳﱡﻮﺏ ﺍﻟﻌﻨﱪﻱﱡ ‪ ) :‬ﻭﺃ ﻭﱠ ﹸﻝ ﺧُ ْﺒ ِ‬ ‫ﻕ ** ﻛﻨ ُ‬ ‫ﺣَﻠﹾﻘِﻲ َﺷ ﹺﺮ ٌ‬
‫ﺚ ﺍﳊﹶﻼﹶﺋِﻞ (‬
‫ﺠ ﹺﻞ ُﺧْﺒ ﹸ‬
‫ﺚ ﺍﻟﻨﱠ ْ‬
‫ﺚ ﺗُﺮَﺍﺑﹺﻪ ** ﻭﺃﻭ ﹸﻝ ﺧُ ْﺒ ِ‬
‫ﺍﳌﺎﺀ ُﺧ ْﺒ ﹸ‬
‫ﻭﺃﻭﺻَﻰ ﺭﺟﻞﹲ ﻣﻦ ﺍﻟﻌﺮﺏ ﺍﺑﻨﺘﻪ ﻟﻴﻠ ﹶﺔ ﺯﻓﺎﻓﻬﺎ ﺑﻮﺻﺎﻳﺎ ﻓﻜﺎﻥ ﳑﺎ ﻗﺎﻝ ﳍﺎ ‪ :‬ﺍﺣﺬﺭﹺﻱ َﻣﻮَﺍ ِﻗ َﻊ ﺃﻧﻔﻪ ﻭﺍﻏﺘﺴﻠﻲ ﺑﺎﳌﺎﺀ‬
‫ﺍﻟ ﹶﻘﺮَﺍﺡ ﺣﱴ ﻛﺄﻧﻚ َﺷﻦﱞ ﳑﻄﻮﺭ ‪.‬‬
 ‫ﺐ ﻃِﻴﺒﻚ ﺍﳌﺎ ُﺀ ‪.‬‬
‫ﺖ ﺍﻣﺮﺃﺓﹲ ﺍﺑﻨﺘَﻬﺎ ﺑﻮﺻﺎﻳﺎ ﻓﻜﺎﻥ ﻣﻨﻬﺎ ‪ :‬ﻭﻟﻴﻜ ْﻦ ﺃﻃﻴ َ‬ ‫ﻭﺃﻭﺻ ِ‬
‫ﻭﺯﻋﻤﻮﺍ ﺃﻬﻧﺎ ﺍﻟﻘﺎﺋﻠ ﹸﺔ ﻟﺒﻨﺘﻬﺎ ‪:‬‬

‫ﺼﻤِﻴﻪ ﻓﺘﻜﻮﱐ َﺑﻌْﻠ ُﻪ (‬

‫ﺨ ِ‬
‫) ُﺑَﻨﻴﱠﺘِﻲ ﺇﻥ ﻧﺎ َﻡ ﻧﺎﻣِﻲ ﹶﻗ ْﺒ ﹶﻠﻪُ ** ﻭﺃﻛﹾﺮﹺﻣﻲ ﺗﺎﺑﻌﻪُ ﻭﺃﹶﻫ ﹶﻠﻪُ ( ) ﻭﻻ ﺗﻜﻮﱐ ﰲ ﺍﳋِﺼﺎ ﹺﻡ ﻣ ﹾﺜ ﹶﻠﻪُ ** ﹶﻓَﺘ ْ‬
‫ﺢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﻳﺪﻩ ﺍﻟُﻴﻤْﲎ ﻣﺎ ًﺀ ﻭﰲ ﻳﺪﻩ ﺍﻟﻴﺴﺮﻯ ﺧُﺒﺰﹰﺍ ﻓﻘﺎﻝ ‪ :‬ﻫﺬﺍ ﺃﰊ ﻭﻫﺬﺍ ﺃﻣﱢﻲ‬
‫ﻭﻣﻦ ﺍﻷﻣﺜﺎﻝ ‪ :‬ﻭﺃﺧﺬ ﺍﳌﺴﻴ ُ‬
‫ﻓﺠﻌﻞ ﺍﳌﺎﺀ ﺃﺑﹰﺎ ﻷﻥ ﺍﳌﺎ َﺀ ﻣﻦ ﺍﻷﺭﺽ ﻳﻘﻮﻡ ﻣﻘﺎﻡ ﺍﻟﻨﻄﻔ ِﺔ ﻣﻦ ﺍﳌﺮﺃﺓ ‪.‬‬
‫ﺢ ﻋﻠﻴﻪ ﺍﻷﺷﺠﺎﺭ ﻭﻛﺬﻟﻚ ﻗﹸﻀﺒﺎﻥ ﺍﻟﺸﺠﺮ ﻭﺍﳊﺒﻮﺑﻒ ﻭﺍﻟﺒﺬﻭﺭ ﻟﻮ ﻃﹸﺒﹺﺨﺖ ﻃﺒﺨ ﹰﺔ ﰒﱠ‬ ‫ﻭﺇﺫﺍ ﻃﹸﺒﺦ ﺍﳌﺎﺀ ﰒ َﺑ َﺮ َﺩ ﱂ َﺗ ﹾﻠ ﹶﻘ ْ‬
‫ﺑُﺬِﺭَﺕ ﱂ َﺗﻌْﻠﻖ ‪.‬‬
‫ﻭﻗﺎﻟﻮﺍ ﰲ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﳌﺎﺀ ﺍﻟﺪﺍﺋﻢ ﺍﳉﺮﻳﺎﻥ ﻣﺎ ﻗﺎﻟﻮﺍ ‪.‬‬
‫ﻼ ﰒ ﻳَﺸﺮَﺑﻪُ ﲟﺎﺀ ﲰﺎﺀ ﻓﺈﻧﻪ ﻳﱪﺃ‬
‫ﺸﺘَﺮ ﺑﻪ ﻋَﺴ ﹰ‬
‫ﻭﺟﺎﺀ ﰲ ﺍﻷﺛﺮ ‪ :‬ﻣﻦ ﻛﺎﻥ ﺑﻪ ﺑﺮﺹٌ ﻗﺪﱘٌ ﻓﻠﻴﺄﺧ ﹾﺬ ِﺩﺭْﳘﹰﺎ ﺣﻼ ﹰﻻ ﻓ ﹾﻠَﻴ ْ‬
‫ﺑﺈﺫﻥ ﺍﻟﻠﹼﻪ ‪.‬‬
‫ﻭﺍﻟﻨﺰﻳﻒ ﻫﻮ ﺍﳌﺎﺀ ﻋﻨﺪ ﺍﻟﻌﺮﺏ ‪.‬‬

‫ﺢ ﻓﺼﺎﺭ ِﻣﻠﹾﺤﹰﺎ ﺯُﻋﺎﻗﹰﺎ ﻭﲝﺮﹰﺍ ﺃﹸﺟَﺎﺟﹰﺎ ﻭﻟﹼﺪ ﺍﻟﻌﻨﱪ ﺍﻟ َﻮ ْﺭ َﺩ ﻭﺃﻧﺴﻞ ﺍﻟﺪّﺭّ ﺍﻟﻨﻔﻴﺲ ﻓﻬﻞ‬ ‫ﺏ َﺧﺒُﺚ ﻭﻣَﻠ َ‬
‫ﻭﻣﺎ ﻇﻨﱡﻜﻢ ﺑﺸﺮﺍ ﹴ‬
‫ﻑ ﳑﻦ َﻧﺴَﻠﻪ ‪.‬‬ ‫ﺝ ﺃﺷﺮ َ‬ ‫ﺠ ﹴﻞ ﺃﻛﺮ َﻡ ﳑﻦ ﳒﹶﻠﻪ ﻭﻣﻦ ﻧﹺﺘﺎ ﹴ‬
‫ﺖ ﹺﺑَﻨ ْ‬
‫ﺳِﻤ ْﻌ َ‬
‫ﺲ ﺑﲔ ﻳﺪﻱّ ﺭﺟﻞﹲ ﻗﻂ ﺇﻻ ﲤﺜﱠﻞ ﱄ ﺃﻧﲏ‬ ‫ﺚ ﻳﻘﻮﻝ ‪ :‬ﻣﺎ ﺟﻠ َ‬ ‫ﺐ ﺍﺑﻦ ﺃﰊ ﺧﺎﻟﺪ ﺣﻴ ﹸ‬ ‫ﻭﻣﺎ ﺃﺣﺴﻦ ﻣﺎ ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﱠﺎﺩ ﻛﺎﺗ ُ‬
‫ﻂ ﺇﻻ ﺷﻐﻠﲏ ﻋﻨﻪ ﺗﺬﻛ ُﺮ ﻣﺎ ﻳﻠﻴﻖ ﺑﺎﻟﺪﻫﻮﺭ ﻣﻦ ﺍﻟ ِﻐَﻴ ﹺﺮ ‪.‬‬ ‫ﺲ ﺑﲔ ﻳﺪﻳﻪ ﻭﻣﺎ َﺳﺮﱠﱐ ﺩﻫﺮٌ ﻗ ﱡ‬ ‫ﺳﺄﺟﹺﻠ ُ‬
‫ﺖ َﻋ ْﻦ ﺳَﺎ ﹶﻗ ْﻴﻬَﺎ ﻷﻥ ﺍﻟﺰﺟﺎﺝ ﺃﻛﺜﺮ ﻣﺎ‬
‫ﺸﹶﻔ ْ‬
‫ﺡ ﻓﻠﻤﱠﺎ ﺭَﺃ ْﺗ ُﻪ َﺣﺴِﺒ ْﺘُﻪ ﻟﹸﺠﱠ ﹰﺔ َﻭ ﹶﻛ َ‬
‫ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞﹼ ‪ :‬ﻗِﻴ ﹶﻞ ﻟﹶﻬﺎ ﺍ ْﺩﺧُﻠﻲ ﺍﻟﺼﱠ ْﺮ َ‬
‫ﳝﺪﺡ ﺑﻪ ﺃﻥ ﻳﻘﺎﻝ ‪ :‬ﻛﺄﻧﻪ ﺍﳌﺎﺀ ﰲ ﺍﻟﻔﻴﺎﰲ‬

‫ﻭﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰ ﻭﺟﻞ ‪ :‬ﻫﺬﺍ ﻋَﺬﹾﺏٌ ﻓﹸﺮَﺍﺕٌ ﺳَﺎﺋِﻎﹲ َﺷﺮَﺍُﺑ ُﻪ ‪.‬‬

‫ﺼ ْﺒ َﻦ ﺑﻪ ﻣﻮﺍ ِﻗ َﻊ ﺍﳌﺎﺀ ﻣ ْﻦ ﺫِﻱ ﺍﻟﻐُﻠﱠ ِﺔ ﺍﻟﺼﱠﺎﺩﻱ ﻭﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰ ﻭﺟﻞ ‪ :‬ﻭَﺍﻟ ﱡﻠﻪُ‬
‫ﻭﻗﺎﻝ ﺍﻟﻘﹸﻄﺎﻣﻲّ ‪ :‬ﻭ ُﻫﻦﱠ َﻳ ْﻨﹺﺒ ﹾﺬ ﹶﻥ ِﻣ ْﻦ ﻗﹶﻮ ﹴﻝ ﻳُ ِ‬
‫َﺧ ﹶﻠ َﻖ ﹸﻛﻞﱠ ﺩﺍﺑﱠ ِﺔ ِﻣ ْﻦ ﻣَﺎﺀ ‪( .‬‬
‫ﻓﻴﻘﺎﻝ ‪ :‬ﺇﻧﻪ ﻟﻴﺲ ﺷﻲﺀ ﺇﻻ ﻭﻓﻴﻪ ﻣﺎﺀ ﺃﻭ ﹶﻗ ْﺪ ﺃﺻﺎﺑﻪ ﻣﺎﺀ ﺃﻭﺧُﻠ ﹺﻖ ﻣﻦ ﻣﺎﺀ ﻭﺍﻟﻨﱡﻄﻔﺔ ﻣﺎﺀ ﻭﺍﳌﺎﺀ ﻳﺴﻤﻰ ﻧُﻄﻔﺔ ﻭﻗﺎﻝ ﺍﻟﻠﹼﻪ‬
‫ﺗﻌﺎﱃ ‪َ :‬ﻭﻛﹶﺎ ﹶﻥ َﻋ ْﺮﺷُﻪُ ﻋﻠﻰ ﺍﳌﹶﺎﺀ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ :‬ﻣﻮﺝ ﻣﻜﻔﻮﻑ ‪.‬‬
‫ﻭﻗﺎﻝ ﻋﺰ ﻭﺟﻞ ‪َ :‬ﻭَﻧﺰﱠﻟﻨَﺎ ِﻣ َﻦ ﺍﻟﺴﱠﻤﺎﺀ ﻣَﺎ ًﺀ ُﻣﺒَﺎﺭﻛﹰﺎ ‪.‬‬
‫ﺍﻟﺘﺴﻤﻴﺔ ﲟﺎﺀ ﺍﻟﺴﻤﺎﺀ ﻭﺣﲔ ﺍﺟﺘﻬﺪﻭﺍ ﰲ ﺗﺴﻤﻴ ِﺔ ﺍﻣﺮﺃٍﺓ ﺑﺎﳉﻤﺎﻝ ﻭﺍﻟﱪﻛﺔ ﻭﺍﳊﹸﺴ ﹺﻦ ﻭﺍﻟﺼﱠﻔﺎﺀ ﻭﺍﻟﺒَﻴﺎﺽ ﻗﺎﻟﻮﺍ ‪ :‬ﻣﺎﺀ‬
‫ﺍﻟﺴﻤﺎﺀ ﻭﻗﺎﻟﻮﺍ ‪ :‬ﺍﳌﻨﺬﺭ ﺑﻦ ﻣﺎﺀ ﺍﻟﺴﻤﺎﺀ ‪.‬‬

‫‪٤‬‬

‫ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ‬
‫ﻭﻳﻘﺎﻝ ‪ :‬ﺻِﺒْﻎﹲ ﻟﻪ ﻣﺎﺀ ﻭﻟﻮﻥﹲ ﻟﻪ ﻣﺎﺀ ﻭﻓﻼﻥ ﻟﻴﺲ ﰲ ﻭﺟﻬﻪ ﻣﺎﺀ ﻭﺭَﺩﱠﱐ ﻓﻼﻥﹲ ﻭﻭﺟﻬﻲ ﲟﺎﺋﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ :‬ﺷﻌﺮ ﰲ‬
‫ﺐ( )‬
‫ﺻﻔﺔ ﺍﳌﺎﺀ ﻭﻗﺎﻟﺖ ﺃﻡﱡ ﻓﹶﺮﻭﺓ ﰲ ﺻﻔﺔ ﺍﳌﺎﺀ ‪ ) :‬ﻭﻣﺎ ﻣﺎ ُﺀ ﻣﺰ ٍﻥ ﺃﻱﱡ ﻣﺎﺀ ﺗﻘﻮﻟﻪ ** ﲢﺪﺭ ﻣﻦ ﻏﺮ ﻃِﻮﺍ ﹺﻝ ﺍﻟﺬﻭﺍﺋ ﹺ‬
‫ﺡ ﺍﳌﺰﻥ ﻣﻦ ﻛﻞﱢ ﺟﺎﻧﺐ ( ) ﻧﻔﻰ ﻧﺴ ُﻢ ﻻﺭﻳﺢ ﺍﻟﻘﺬﺍ ﻋﻦ ﻣﺘﻮﻧﻪ ** ﻓﻤﺎ‬ ‫ﲟﻨﻌﺮﺝ ﺃﻭ ﺑﻄ ﹺﻦ ﻭﺍ ٍﺩ ﲢﺪﺑﺖ ** ﻋﻠﻴﻪ ﺭﻳﺎ ُ‬
‫ﻑ ﺩﻭﻧﻪ ** ﺗﻘﻰ ﺍﷲ ﻭﺍﺳﺘﺤﻴﺎﺀ ﺑﻌﺾ ﺍﻟﻌﻮﺍﻗﺐ ( ﻣﺎ ﳛﺒﻪ‬‫ﺐ ﳑ ْﻦ ﻳﻘﺼ ُﺮ ﺍﻟﻄﺮ َ‬
‫ﺇ ﹾﻥ ﺑﻪ ﻋﻴﺐ ﺗﺮﺍﻩ ﻟﺸﺎﺭﺏ ( ) ﺑﺄﻃﻴ َ‬
‫ﻆ ﻭﺍﳊﻮﺍﻓﺮ ﻻ ﲢﺐﱡ ﺍﻟﻌُﺬﻭﺑﺔ ﻭﺗﻜﺮﻩ ﺍﳌﺎﺀ ﺍﻟﺼﺎﰲ ﺣﱴ ﺭﺑﱠﻤﺎ‬
‫ﺍﳊﻴﻮﺍﻥ ﻣﻦ ﺍﳌﺎﺀ ﻭﺍﻹﺑﻞ ﻻ ﲢﺐﱡ ﻣﻦ ﺍﳌﺎﺀ ﺇﻻ ﺍﻟﻐﻠﻴ ﹶ‬
‫ﺱ ﺑﻴﺪﻩ ﺍﻟﺸﺮﻳﻌﺔ ﻟﻴﹶﺜ ﻮﱢﺭ ﺍﳌﺎﺀ ﰒﹼ ﻳﺸﺮﺑَﻪ ‪.‬‬
‫ﺿﺮَﺏ ﺍﻟﻔﺮ ُ‬‫َ‬
‫ﻑ ﺍﳌﺎ َﺀ ﺍﻟﻜ ِﺪ َﺭ ﻭﻻ ﺗﺸﺮﺏ ﺇﻻ ﺍﻟﺼﺎﰲ ‪.‬‬ ‫ﻭﺍﻟﺒﻘﺮ ﺗﻌﺎ ُ‬

‫ﻀﻢُ ﺍﳊ ْﻨﻈﹶﻞ ‪٤ .‬‬

‫ﻭﺍﻟﻈﺒﺎﺀ ﺗَﻜﺮَﻉ ﰲ ﻣﺎﺀ ﺍﻟﺒﺤ ﹺﺮ ﺍﻷُﺟﺎﺝ ﻭﲣ ِ‬

‫ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ‬

‫ﻭﺍﻷﺑﻴﻀﺎﻥ ‪ :‬ﺍﳌﺎﺀ ﻭﺍﻟﻠﱭ ﻭﺍﻷﺳﻮﺩﺍﻥ ‪ :‬ﺍﳌﺎﺀ ﻭﺍﻟﺘﻤﺮ ‪.‬‬

‫ﺝ ﻣﻄﻠﺨﻢﱞ ﺃﺳﻮﺩﻩ (‬
‫ﺷﻌﺮ ﰲ ﺻﻔﺔ ﺍﳌﺎﺀ ﻭﻗﺎﻝ ﺍﻟﻌُﻜﻠﻲّ ﰲ ﺻﻔﺔ ﺍﳌﺎﺀ ‪ ) :‬ﻋﺎﺩ ﻣﻦ ﺫﻛ ﹺﺮ ﺳﻠﻤﻰ ﻋﻮﺩﻩ ** ﻭﺍﻟﻠﻴﻞ ﺩﺍ ﹴ‬
‫) ﻓﺒﺖﱡ ﻟﻴﻠﻰ ﺳﺎﻫﺮﹰﺍ ﻣﺎ ﺃﺭﻗﹸﺪﻩ ** ﺣﱴ ﺇﺫﺍ ﺍﻟﻠﻴﻞ ﺗﻮﱃ ﻛﺒﺪﻩ ( ) ﻭﺍﻧﻜﺐّ ﻟﻠﻐﻮ ﹺﺭ ﺍﻧﻜﺒﺎﺑﺎ ﻓﺮﻗﺪ ْﻩ ** ﻭﺣﺜﱠﻪ ﺣﺎ ٍﺩ‬
‫ﺐ ﺟﻮﻯ ﻣﺎ ﻳﱪﺩُﻩ (‬ ‫ﻛﻤﻴﺶٌ ﻳﻄﺮﺩﻩ ( ) ﺃﻏﺮﱡ ﺃﺟﻠﻰ ﻣﻐﺮ ﺏٌ ﳎﺮﺩُﻩ ** ﺃﺻﺒﺢ ﺑﺎﻟﻘﻠ ﹺ‬

‫) ﻣﺎﺀ ﻏﻤﺎ ﹴﻡ ﰲ ﺍﻟﺮﺻﺎﻑ ﻣﻘﻠﺪ ْﻩ ** ﺯﻝ ﺑﻪ ﻋﻦ ﺭﺃﺱ ﻧﻴ ﹴﻖ ﺻﺪﺩﻩ ( ) ﻋﻦ ﻇﻬﺮ ﺻﻔﻮﺍ ٍﻥ ﻣﺰﻝ ﳎﺴﺪﻩ ** ﺣﱴ ﺇﺫﺍ‬
‫ﺍﻟﺴﻴﻞ ﺗﻨﺎﻫﻰ ﻣﺪﺩﻩ ( ) ﻭﺷﻜﺪ ﺍﳌﺎﺀ ﺍﻟﺬﻱ ﻳﺸﻜﺪﻩ ** ﺑﲔ ﻧﻌﺎﻣﻰ ﻭﺩﺑﻮ ﹴﺭ ﺗﻠﻬﺪُﻩ ( ) ﻛ ﱡﻞ ﻧﺴﻴ ﹴﻢ ﻣﻦ ﺻﺒﹰﺎ ﺗﺴﺘﻮﺭﺩﻩ‬
‫** ﻛﺄﳕﺎ ﻳﺸﻬﺪﻩ ﺃﻭ ﻳﻔﻘﺪﻩ ( ﻓﻬﻮ ﺷِﻔﺎﺀُ ﺍﻟﺼﺎﺩ ﳑﺎ َﻳ ْﻌ ِﻤﺪُﻩ ﻭﻗﺎﻝ ﺁﺧَﺮ ﰲ ﺍﳌﺎﺀ ‪:‬‬

‫ﺏ ﻋﺮﺍﺻﻬﺎ ﺷﺆﺑﻮﺏ ( ) ﺿﺤﻴﺎ ﹸﻥ ﺷﺎﻫﻘ ٍﺔ ﻳﺮﻑ ﺑﺸﺎﻣُﻪ ** ﻧﺪﻳﺎ ﹶﻥ‬

‫) ﻳﺎ ﻛﺄﺱ ﻣﺎ ﺛﻐﺐٌ ﺑﺮﺃﺱ ﺷﻈﻴ ٍﺔ ** ﻧﺰ ﹴﻝ ﺃﺻﺎ ً‬
‫ﻳﻘﺼﺮ ﺩﻭﻧ ُﻪ ﺍﻟﻴﻌﻘﻮﺏ ( ﻭﻗﺎﻝ ﺟﺮﻳﺮ ‪:‬‬

‫ﺕ َﻣﻘِﻴﻠﹸﻪ **‬ ‫ﺸﺮْﺑٍﺔ ** َﺗ َﺪﻉُ ﺍﳊﻮﺍﺋ َﻢ ﻻ َﻳﺠُ ْﺪ ﹶﻥ ﻏﻠﻴﻼ ( ) ﺑﺎﻟ َﻌﺬﹾﺏ ﻣﻦ ﺭﺻَﻒ ﺍﻟﻘِﻼ ِ‬
‫ﺖ ﻗﺪ َﻧ ﹶﻘ َﻊ ﺍﻟﻔﺆَﺍ ُﺩ ﺑ َ‬
‫) ﻟﻮ ﺷﺌ ِ‬
‫ﺠﺒﹺﲔ‬‫ﻗﺾﱡ ﺍﻷﺑﺎﻃﺢ ﻻ ﻳﺰﺍ ﹸﻝ ﻇﻠﻴﻼ ( ﻓﻀﻞ ﺍﳌﺎﺀ ﻗﺎﻝ ‪ :‬ﻭﰲ ﺍﳌﺎﺀ ﺃﻥﱠ ﺃﻃﻴﺐ ﺷﺮﺍﺏ ﻋُﻤِﻞ ﻭَﺭُﻛﱢﺐ ﻣﺜﻞ ﺍﻟﺴﱠ ﹶﻜ ْﻨ َ‬
‫ﺸ َﺮﺏُ ﻣﻦ ﺍﻷﺷﺮﺑﺔ ﻓﺈ ﹾﻥ ﻟﺬﱠ‬
‫ﺞ ﻭﻏﲑ ﺫﻟﻚ ﳑﺎ ﻳُ ْ‬
‫ﺴﹺ‬
‫ﻭﺍﳉﹸﻼﹼﺏ ﻭﺍﻟَﺒَﻨ ﹾﻔ َ‬

‫ﻉ ﺷﺎﺭﺑُﻪ ﺑﻌﺪ ﺷُﺮﺑﻪ ﻟﻪ ُﺟﺮَﻋﹰﺎ ﻣﻦ ﺍﳌﺎﺀ ﻳﻐْﺴﻞ ﻬﺑﺎ ﻓﻤﻪ ﻭﻳﻄﻴﱢﺐ ﻬﺑﺎ ﻧﻔﺴﻪ ﻭﻫﻮ ﰲ‬
‫ﻭﻃﺎﺏ ﻓﺈﻥﹼ ﲤﺎﻡ ﻟﺬﱠﺗﻪ ﺇﻥ َﻳﺠْﺮ َ‬
‫ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻛﺎﳋﹸﻠﱠﺔ ﻭﺍﳊﹶﻤﺾ ﲨﻴﻌﹰﺎ ﻭﻫﻮ ﻟﺘﺴﻮﻳﻎ ﺍﻟﻄﻌﺎﻡ ﰲ ﺍﳌﺮﹺﻯﺀ ﻭﺍﳌﺮ ﹶﻛﺐُ ﻭﺍ ِﳌﻌْﱪ ﻭﺍﳌﺘﻮﺻﱠﻞ ﺑﻪ ﺇﱃ ﺍﻷﻋﻀﺎﺀ‬
‫‪.‬‬
‫ﺻﺮْﻓﹰﺎ ﻭﳑﺰﻭﺟﹰﺎ ﻭﺍﻷﺷﺮﺑﺔ ﻻ ﺗُﺸ َﺮﺏُ ﺻِﺮﻓﹰﺎ ﻭﻻ ﻳُ ْﻨَﺘ ﹶﻔﻊُ ﻬﺑﺎ ﺇﻻ ﲟﻤﺎ َﺯﺟَﺔ ﺍﳌﺎﺀ ﻭﻫﻮ ﺑﻌ ُﺪ ﻃﻬﻮ ُﺭ ﺍﻷﺑﺪﺍ ِﻥ‬
‫ﺏ ِ‬
‫ﻓﺎﳌﺎﺀ ﻳُﺸﺮ ُ‬
 ‫ﻭﻏﺴﻮ ﹸﻝ ﺍﻷﺩﺭﺍﻥ ‪.‬‬
‫ﻭﻗﺎﻟﻮﺍ ‪ :‬ﻫﻮ ﻛﺎﳌﺎﺀ ﺍﻟﺬﻱ ﻳﻄﻬﺮ ﻛﻞﹼ ﺷﻲﺀ ﻭﻻ ﻳﻨﺠّﱢﺴﻪ ﺷﻲﺀ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺑﺌﺮ ﺭُﻭﻣﺔ ‪ :‬ﺍﳌﺎ ُﺀ ﻻ ﻳﻨﺠﱢﺴُﻪ ﺷﻲﺀٌ ‪.‬‬
‫ﻭﻣﻨﻪ ﻣﺎ ﻳﻜﻮﻥ ﻣﻨﻪ ﺍﳌِﻠﹾﺢ ﻭﺍﻟَﺒﺮَﺩ ﻭﺍﻟﺜﱠﻠﺞ ﻓﻴﺠﺘﻤﻊ ﺍﳊﹸﺴﻦ ﰲ ﺍﻟﻌﲔ ﻭﺍﻟﻜﺮﻡ ﰲ ﺍﻟﺒﻴﺎﺽ ﻭﺍﻟﺼﻔﺎﺀ ﻭﺣﺴ ُﻦ ﺍﳌﻮﻗﻊ ﰲ‬
‫ﺍﻟﻨﻔﺲ ‪( .‬‬

‫ﻀﻊُ‬
‫ﺏ ﺍﻟﺒﺎﺭ ِﺩ َﻳ َ‬
‫) ﻏﹶﻀﱮ ﻭﻻ ﻭﺍﻟﻠﹼِﻪ ﻳﺎ ﺃ ْﻫ ﹶﻠﻬَﺎ ** ﻻ ﺃ ْﺷ َﺮﺏُ ﺍﻟﺒﺎ ﹺﺭ َﺩ ﺃﻭ َﺗ ْﺮﺿَﻰ ( ﻭﻳﻘﻮﻟﻮﻥ ‪ :‬ﻟﻮ ﻋِﻠ َﻢ ﻓﻼﻥﹲ ﺃﻥﱠ ﺷُ ْﺮ َ‬
‫ﻣﻦ ﻣﺮﻭ َﺀِﺗِﻪ ﳌﺎ ﺫﺍﻗﻪ ﻭﲰﱠﻰ ﺍﻟﻠﹼﻪ ﻋﺰ ﻭﺟﻞ ﺃﺻ ﹶﻞ ﺍﳌﺎﺀ ﻏﹶﻴﺜﹰﺎ ﺑﻌﺪ ﺃﻥ ﻗﺎﻝ ‪ :‬ﻭﻛﹶﺎ ﹶﻥ َﻋ ْﺮﺷُﻪُ ﻋَﻠﹶﻰ ﺍﳌﺎﺀ ‪.‬‬
‫ﺏ ﻟﻪ ﻭﻣﻨﻪ ﻣﺎ ﻳﻜﻮ ﹸﻥ ﺩﻭﺍ ًﺀ ﻭﺷﻔﺎ ًﺀ ﺑﻨﻔﺴﻪ ﻛﺎﳌﺎﺀ ﻟﻠﺤﻤﻰ ‪ ) .‬ﻋﻠﱠﺔ ﺫﻛﺮ ﺍﻟﻨﺎﺭ ﰲ‬ ‫ﻭﻣﻦ ﺍﳌﺎﺀ ﻣﺎﺀ ﺯﻣﺰﻡ ﻭﻫﻮ ِﻟﻤَﺎ َﺷ ﹺﺮ َ‬
‫ﻛﺘﺎﺏ ﺍﳊﻴﻮﺍﻥ ( ﻗﺪ ﺫﻛﺮﻧﺎ ﲨﻠﺔ ﻣﻦ ﺍﻟﻘﹶﻮﻝ ﰲ ﺍﻟﻨﺎﺭ ﻭﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﻻ ﻳﺪﺧﻞ ﰲ ﺑﺎﺏ ﺍﻟﻘﻮﻝ ﰲ ﺃﺻﻨﺎﻑ‬
‫ﺍﳊﻴﻮﺍﻥ ﻓﻘﺪ ﻳﺮﺟﻊ ﺇﻟﻴﻬﺎ ﻣﻦ ﻭﺟﻮﻩ ﻛﺮﳝﺔ ﻧﺎﻓﻌ ِﺔ ﺍﻟﺬﻛﺮ ﺑﺎﻋﺜ ٍﺔ ﻋﻠﻰ ﺍﻟﻔﻜﺮ ﻭﻗﺪ ﻳﻌ ﹺﺮﺽُ ﻣﻦ ﺍﻟ ﹶﻘ ْﻮ ﹺﻝ ﻣﺎ ﻋﺴﻰ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺃﻧﻔ َﻊ ﻟﻘﺎﺭﺉ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺑﺎﺏ ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﻔﻴﻞ ﻭﺍﻟﺰﱠﻧﺪﺑﻴﻞ‬

‫ﻭﺍﻟﻘﺮﺩ ﻭﺍﳋﻨﺰﻳﺮ ﻭﰲ ﺍﻟﺪﱡﺏ ﻭﺍﻟﺬﺋﺐ ﻭﺍﻟﻀﱠﺐّ ﻭﺍﻟﻀﱠﺒﻊ ﻭﰲ ﺍﻟﺴﱢ ْﻤ ﹺﻊ ﻭﺍﻟﻌﺴْﺒﺎﺭ ‪.‬‬

‫ﻭﻋَﻠﹶﻰ ﺃﻥ ﺍﳊﻜﻤ ﹶﺔ ﺭﲟﺎ ﻛﺎﻧﺖ ﰲ ﺍﻟﺬﱡﺑﺎﺑﺔ ﻣﻊ ﻟﻄﺎﻓﺔ ﺷﺨﺼﻬﺎ ﻭﻧﺬﺍﻟِﺔ ﹶﻗﺪْﺭﻫﺎ ﻭﺧﺴﺎﺳﺔ ﺣﺎﳍﺎ ﺃﻇﻬ َﺮ ﻣﻨﻬﺎ ﰲ ﺍﻟﻔﺮﺱ‬
‫ﺱ ﺃﻧﻔﻊ ﰲ ﺑﺎﺏ ﺍﳉﻬﺎﺩ ﻭﰲ ﺍﳉﺎﻣﻮﺱ ﻣﻊ ﻋَﻈﻢ ﺷﺨِﺼﻪ ﻭﰲ ﺩﻭﺩﺓ ﺍﻟ ﹶﻘﺰﱢ ﻭﰲ ﺍﻟﻌﻨﻜﺒﻮﺕ‬ ‫ﺍﻟﺮﱠﺍﺋﻊ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻔﺮ ُ‬
‫ﺏ ﺍﻟﺸّ ْﻐ ﻮَﺍﺀ ‪.‬‬
‫ﺚ ﺍﳍﺼﻮﺭ ﻭﺍﻟﻌُﻘﺎ ﹺ‬
‫ﺃﻇﻬ َﺮ ﻣﻨﻬﺎ ﰲ ﺍﻟﻠﻴ ِ‬
‫ﻭﺭﲟﺎ ﻛﺎﻥ ﺫﻛ ُﺮ ﺍﻟﻌﻈﻴﻢ ﺍﳉﹸﺜﺔ ﺍﻟﻮﺛﻴﻖ ﺍﻟَﺒﺪَﻥ ﺍﻟﺬﻱ ﳚﻤ ُﻊ ِﺣﺪﱠ ﹶﺓ ﺍﻟﻨﺎﺏ ﻭﺻﻮﻟ ﹶﺔ ﺍﳋﻠﻖ ﺃﻛﺜ َﺮ ﻓﺎﺋﺪﹰﺓ ﻭﺃﻇﻬ َﺮ ﺣِﻜﻤ ﹶﺔ‬
‫ﲑ ﺍﳊﻘﲑ ﻭﻣﻦ ﺍﻟﻘﻠﻴﻞ ﺍﻟﻘﹶﻤِﻲ ﻛﺎﻟﺒﻌﲑ ﻭﺍﻟﺼﱡﺆﺍﺑﺔ ﻭﺍﳉﺎﻣﻮﺱ ﻭﺍﻟﺜﻌﻠﺐ ﻭﺍﻟﻘﹶﻤﻠﺔ ‪.‬‬ ‫ﻣﻦ ﺍﻟﺼﱠﻐ ﹺ‬
‫ﺠﺐُ ﻣﻦ ﺷﺄﻥ ﺍﻟَﺒ ْﺒ ﹺﺮ ﻣﻊ ﻣﺴﺎﳌﺔ ﺍﻷﺳﺪ ﻟﻪ ﻭﳏﺎﺭﺑﺘﻪ ﻟﻠﻨﻤﺮ ‪.‬‬
‫ﻭﺷﺄﻥ ﺍﻷﺭَﺿِﺔ ﺃﻋ َ‬
‫ﺐ ﺃﺻﻐﺮ ﻣﻦ ﺍﺑﻦ َﺗﻤْﺮﺓ ‪.‬‬
‫ﺐ ﻣﻦ ﺷﺄﻥ ﺍﻟﻌَﻨﺪﻟﻴﺐ ﻓﺈﻥ ﺍﻟﻜﺮﻛﻲﱢ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻄﹼﲑ ﻭﺍﻟﻌﻨﺪﻟﻴ َ‬ ‫ﻭﺷﺄ ﹸﻥ ﺍﻟﻜﹸﺮﻛﻰﱢ ﺃﻋﺠ ُ‬

‫ﻼ ﻭﻻ‬
‫ﺏ ﻣﺎ ﺑﲔ ﺍﻟﻜﹸﺮﻛﻲﱢ ﺇﱃ ﺍﻟﻌﻨﺪﻟﻴﺐ ﻳﻘﻮﻝ ‪ :‬ﻻ ﻳﺪﻉ ﺭﺟ ﹰ‬
‫ﺾ ﻻ ﹶﻃ ِﺔ ﺍﻟﺮﱡﻭﺍﺓ ﻓﻘﺎﻝ ‪ :‬ﻳﻀﺮ ُ‬
‫ﻭﻟﺬﻟﻚ ﺫﻛﺮ ﻳﻮﻧﺲ ﺑﻌ َ‬
‫ﺻﺒﻴ‪‬ﹰﺎ ﺇﻻﱠ َﻋ ﹶﻔﺠَﻪ ‪.‬‬
‫ﺏ ﺍﻟ ﹸﻜﺮْﻛﻰ ﺇﱃ ﺍﻟﻘﹸﻨَﺒ ﹺﺮ ** ﻻ ﻋﺎﻧﺴﹰﺎ ﻳﺒﻘﻰ ﻭﻻ‬
‫ﺚ ﻳﻘﻮﻝ ‪ ) :‬ﻭﻳﻀﺮ ُ‬
‫ﻒ ﺍﻷﲪﺮ ﺃﺑﺎ ﻋﺒﻴﺪﺓ ﺣﻴ ﹸ‬ ‫ﻭﻳﺸﺒﻪ ﺫﻟﻚ ﻫﺠﺎ ُﺀ ﺧﻠ ٍ‬
‫ﺤَﺘ ِﻠ ْﻢ ( ﻭﺍﻟﻌﺎﻧﺲ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻣﺜﻠﻪ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ‪.‬‬ ‫ﻣُ ْ‬
‫ﺐ ﰲ ﺫﻛﺮ ﺍﻟﻌﻄﻴﻢ ﺍﳉﺜﺔ ﻟِﻌﻈﹶﻢ ﺟُﺜﹼﺘﻪ ﻭﻻ َﻧ ْﺮ ﹶﻏﺐُ ﻋﻦ ﺫﻛﺮ ﺍﻟﺼّﻐﲑ ﺍﳉﺜﺔ ﻟﺼﻐﺮ ﺟُﺜﱠﺘﺔ ﻭﺇﳕﺎ ﻧﻠﺘﻤﺲ ﻣﺎ‬ ‫ﻓﻠﺴﻨﺎ ﻧُﻄﻨ ُ‬
‫ﻛﺎﻥ ﺃﻛﺜﺮ ﺃﻋﺠﻮﺑﺔ ﻭﺃﺑﻠ ﹶﻎ ﰲ ﺍﳊﻜﻤﺔ ﻭﺃﺩﻝﹼ ﻋﻨﺪ ﺍﻟﻌﺎﻣﺔ ﻋﻠﻰ ﺣﻜﻤﺔ ﺍﻟﺮّ ﺏّ ﻭﻋﻠﻰ (‬
‫ﺇﻧﻌﺎﻡ ﻫﺬﺍ ﺍﻟﺴّﻴّﺪ ‪.‬‬
‫ﻭ ُﺭﺏّ ﺷﻲﺀ ﺍﻷﻋﺠﻮﺑ ﹸﺔ ﻓﻴﻪ ﺇﳕﺎ ﻫﻲ ﰲ ﺻﻮﺭﺗﻪ ﻭﺻَﻨﻌﺘﻪ ﻭﺗﺮﻛﻴﺐ ﺃﻋﻀﺎﺋِﻪ ﻭﺗﺄﻟﻴﻒ ﺃﺟﺰﺍﺋﻪ ﻛﺎﻟﻄﺎﻭﻭﺱ ﰲ ﺗﻌﺎﺭﻳﺞ‬
‫ﺭﻳﺸﻪ ﻭﻬﺗﺎﻭﻳﻞ‬
 ‫ﺃﻟﻮﺍﻧﻪ ﻭﻛﺎﻟﺰﱠﺭﺍﻓﺔ ﰲ ﻋﺠﻴﺐ ﺗﺮﻛﻴﺒﻬﺎ ﻭﻣﻮﺍﺿﻊ ﺃﻋﻀﺎﺋﻬﺎ ﻭﺍﻟﻘﻮ ﹸﻝ ﻓﻴﻬﻤﺎ ﺷﺒﻴ ٌﻪ ﺑﺎﻟﻘﻮﻝ ﰲ ﺍﻟﺘﱡﺪﺭُﺝ ﻭﺍﻟﻨﱠﻌﺎﻣﺔ ‪.‬‬
‫ﺐ ﻭﻻ ﻣﻌﺮﻓﺔ‬ ‫ﺲ ﺛﺎﻗ ﹴ‬
‫ﳋﻠﹾﻖ ﲞُﻠﹸﻖ ﻛﺮﱘ ﻭﻻ ِﺣ ﹴ‬ ‫ﺐ ﺻﻨﻌﺔﹸ ﺍﻟﺒَﺪﻥ ﰒ ﻻ ﻳُﺬﻛ ُﺮ ﺑﻌ َﺪ ﺣُﺴﻦ ﺍ ﹶ‬
‫ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﳊﻴﻮﺍ ﹸﻥ ﻋﺠﻴ َ‬
‫ﻋﺠﻴﺒﺔ ﻭﻻ ﺻﻨﻌﺔ ﻟﻄﻴﻔﺔ ﻭﻣﻨﻪ ﻣﺎ ﻳﻜﻮﻥ ﻛﺎﻟﺒﺒﻐﺎﺀ ﻭﺍﻟﻨﺨْﻠﺔ ﻭﺍﳊﻤﺎﻣﺔ ﻭﺍﻟﺜﻌﻠﺐ ﻭﺍﻟﺪﱡﺭّﺓ ﻭﻻ ﺗﻜﻮﻥ ﺍﻷﻋﺠﻮﺑﹸﺔ ﰲ‬
‫ﺠﺐُ ﻓﻴﻤﺎ‬ ‫ﺗﺼﻮﻳﺮﻩ ﻭﺗﺮﻛﻴﺐ ﺃﻋﻀﺎﺋﻪ ﻭﺗﻨﻀﻴﺪ ﺃﻟﻮﺍ ِﻥ ﺭﻳﺸﻪ ﰲ ﻭﺯﻥ ﺗﻠﻚ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﺫﻛﺮﻧﺎﻫﺎ ﺃﻭ ﻳﻜﻮﻥ ﺍﻟ َﻌ َ‬
‫ﺃﻋﻄﻰ ﰲ ﺣﻨﺠﺮﺗﻪ ﻣﻦ ﺍﻷﻏﺎﱐ ﺍﻟﻌﺠﻴﺒﺔ ﻭﺍﻷﺻﻮﺍﺕ ﺍﻟﺸﺠﻴﱠﺔ ﺍﳌﻄﺮﺑﺔ ﻭﺍﳌﺨﺎﺭﺝ ﺍﳊﺴﻨﺔ ﻣﺜ ﹶﻞ ﺍﻟﻌﺠﺐ ﻓﻴﻤﺎ ﺃ ْﻋ ِﻄ َﻲ‬
‫ﻣﻦ ﺍﻷﺧﻼﻕ ﺍﻟﻜﺮﳝﺔ ﺃﻭ ﰲ ﺻﻨﻌﺔ ﺍﻟﻜﻒﱢ ﺍﻟﻠﻄﻴﻔﺔ ﻭﺍﳍﺪﺍﻳﺔ ﺍﻟﻐﺮﻳﺒﺔ ﺃﻭ ﺍ ِﳌﺮْﻓﻖ ﺍﻟﻨﺎﻓﻊ ﺃﻭ ﺍﳌﻀﺮﱠﺓ ﺍﻟﱵ ﺗﺪﻋﻮ ﺇﱃ‬
‫ﺷﺪﱠﺓ ﺍﻻﺣﺘﺮﺍﺱ ﻭﺩﻗﺔ ﺍﻻﺣﺘﻴﺎﻝ ﻓﻴﻘﺪﱠﻡ ﰲ ﺍﻟﺬﻛﺮ ﻟﺬﻟﻚ ‪.‬‬
‫ﺴ ﹺﻦ ﻣﻌﺮﻓﺘﻪ ﰒ ﻟﻴﺲ ﰲ ﺍﻷﺭﺽ ﻃﺎﺋﺮ ﺃﺷﺪﱡ‬
‫ﺐ ﻣﻦ ﺍﻟ َﻌ ﹾﻘﻌَﻖ ﻭﺻِﺪْﻕ ِﺣﺴﱠﻪ ﻭﺷﺪﱠﺓ َﺣ ﹶﺬ ﹺﺭِﻩ ﻭﺣُ ْ‬
‫ﻭﺃﻱﱞ ﺷﻲﺀ ﺃﻋﺠ ُ‬
‫ﺗﻀْﻴﻴﻌﹰﺎ ﻟﺒﻴﻀﻪ ﻭﻓﺮﺍﺧﻪ ﻣﻨﻪ‬

‫ﺾ ﻣﻌﺮﻓﺔ ﺣﱴ ﻗﺎﻝ ﻋﺜﻤﺎ ﹸﻥ ﺑﻦ ﻋﻔﺎﻥ‬ ‫ﻁ ﺑﻴَﻀﻬﺎ ﺃﻭ ﻓﺮﺍﺧَﻬﺎ ﺃﺷﺪﱠ ﺍﳊﻴﺎﻃﺔ ﻭﺑﺄ ﹾﻏ َﻤ ﹺ‬

‫ﻭﺍﳊﹸﺒﺎﺭَﻯ ﻣﻊ ﺃﻬﻧﺎ ﺃﲪ ُﻖ ﺍﻟﻄﲑ ﲢﻮ ﹸ‬
‫ﺏ ﻬﺑﺎ ﺍﳌﺜ ﹶﻞ ﰲ ﺍﳌﻮﻕ ‪.‬‬‫ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ‪ :‬ﻛ ﱡﻞ ﺷﻲﺀ ﳛﺐ ﻭﺍﻟﺪَﻩ ﺣﱴ ﺍﳊﺒﺎﺭﻯ َﻳﻀْﺮ ُ‬
‫ﺍﻟﻌﻘﻌﻖ ﰒ ﺍﻟﻌﻘ َﻌﻖُ ﻣﻊ ﺣِﺬﻗﻪ ﺑﺎﻻﺳﺘﻼﺏ ﻭﺑﺴﺮﻋﺔ ﺍﳋﻄﻒ ﻻ ﻳﺴﺘﻌﻤﻞ ﺫﻟﻚ ﺇﻻ ﻓﻴﻤﺎ ﻻ ﻳﻨﺘﻔﻊ ﺑﻪ ﻓ ﹶﻜ ْﻢ ﻣﻦ ِﻋ ﹾﻘ ٍﺪ‬
‫ﺤﻠﱡﻘﻪ ﰲ ﺍﳍﻮﺍﺀ ﻭﺇﻣﺎ‬
‫ﻁ ﺷﺮﻳﻒ ﻧﻔﻴﺲ ﻗﺪ ﺍﺧﺘﻄﻒ ﻣﻦ ﺑﲔ ﺃﻳﺪﻱ ﻗﻮ ﹴﻡ ﻓﺈﻣّﺎ ﺭَﻣَﻰ ﺑﻪ ﺑﻌﺪ َﺗ َ‬ ‫ﲦﲔ ﺧَﻄﲑ ﻭﻣﻦ ﻗﹸ ْﺮ ٍ‬
‫ﺃﺣﺮﺯﻩ ﻭﱂ ﻳﻠﺘﻔﺖ ﺇﻟﻴﻪ ﺃﺑﺪﹰﺍ ‪.‬‬
‫ﺐ ﺳِﺨﺎﺑﹰﺎ ﻛﺮﳝﹰﺎ ﻟﻘﻮ ﹴﻡ ﻓﺄﺧ ﹶﺬ ﺃﻫ ﹸﻞ ﺍﻟﺴﱢﺨَﺎﺏ ﺃﻋﺮﺍﺑﻴﱠﺔ ﻛﺎﻧﺖ ﻋﻨﺪﻫﻢ ﻓﺒﻴﻨﻤﺎ‬ ‫ﻭﺯﻋﻢ ﺍﻷﺻﻤﻌﻲﱡ ﺃﻥﹼ ﻋَﻘﻌﻘﹰﺎ ﻣﺮ ﹰﺓﹰﺍ ﺳﺘﹶﻠ َ‬
‫ﺏ ﰲ ﻣﻨﻘﺎﺭﻩ ﻓﺼﺎﺣﻮﺍ ﺑﻪ ﻓﺮﻣﻰ ﺑﻪ ﻓﻘﺎﻟﺖ ﺍﻷﻋﺮﺍﺑﻴﺔ‬ ‫ﺴﺐﱡ ﺇﺫ ﻣﺮﱠ ﺍﻟﻌَﻘ َﻌﻖُ ﻭﺍﻟﺴﱢﺨﺎ ُ‬ ‫ﺤﺐُ ﻭﺗ َ‬ ‫ﺴَ‬ ‫ﺏ ﻭﺗُ ْ‬
‫ﻀ َﺮ ُ‬
‫ﻫﻲ ﺗُ ْ‬
‫ﺕ ﺍﻟﺴﻼﻣﺔ ﺑﻌﺪ ﺃﻥ ﻛﺎﻧﺖ ﻗﺪ ﺍﺑﺘُﻠﻴﺖ ﺑﺒﻠﻴﱠﺔ ﺃﺧﺮﻯ ﻓﻘﺎﻟﺖ ‪:‬‬
‫ﻭﺗﺬﻛﺮﱠ ِ‬

‫ﺐ َﺭﺑﱢﻨَﺎ ** ﻛﻤﺎ ﺃﻧﻪ ﻣﻦ َﺑ ﹾﻠ َﺪ ِﺓ ﺍﻟﺴﱠﻮْﺀ ﳒﱠﺎﱐ ( ﺗَﻌﲏ ﺍﻟﺬﻳﻦ ﻛﺎﻧﺖ ﻧﺰﻟﺖ ﻬﺑﻢ ﻣﻦ ﺃﻫﻞ‬
‫) ﻭَﻳﻮﻡُ ﺍﻟﺴﱢﺨَﺎﺏ ﻣ ْﻦ َﺗﻌَﺎﺟﻴ ﹺ‬
‫ﺍﳊﺎﺿِﺮﺓ ‪.‬‬
‫ﻛﻼﻡ ﰲ ﺍﻻﺳﺘﻄﺮﺍﺩ (‬
‫ﻭﻻ ﺑﺄﺱ ﺑﺬﻛﺮ ﻣﺎ ﻳﻌﺮﺽ ﻣﺎ ﱂ ﻳﻜﻦ ﻣﻦ ﺍﻷﺑﻮﺍﺏ ﺍﻟﻄﱢﻮﺍﻝ ﺍﻟﱵ ﻟﻴﺲ ﻓﻴﻬﺎ ﺇﻻ ﺍﳌﻘﺎﻳﻴﺲ ﺍﺠﻤﻟﺮﱠﺩﺓ ﻭﺍﻟﻜﻼﻣﻴﺔ ﺍﶈﻀﺔ‬
‫ﺐ ﺍﻟﺼﻨﺎﻋﺔ ﻭﻣﻠﺘﻤﺲ ﺍﻟﺜﻮﺍﺏ‬ ‫ﺱ ﻟﻘﺮﺍﺀﺗﻪ ﻭﻗﺪ ﳛﺘﻤﻞ ﺫﻟﻚ ﺻﺎﺣ ُ‬ ‫ﻓﺈﻥ ﺫﻟﻚ ﳑﺎ ﻻ ﳜﻒﱡ ﲰﺎﻋﻪ ﻭﻻ َﺗ َﻬﺶﱡ ﺍﻟﻨﻔﻮ ُ‬
‫ﻒ ِﻋَﺒ ﹴﺮ ﻓﻤﱴ ﻭﺟﺪﻧﺎ ﻣﻦ ﺫﻟﻚ ﺑﺎﺑﹰﺎ ﳛﺘﻤﻞ ﺃﻥ ﻳﻮﺷﱠﺢ ﺑﺎﻷﺷﻌﺎﺭ ﺍﻟﻈﺮﻳﻔﺔ ﺍﻟﺒﻠﻴﻐﺔ‬ ‫ﻒ ِﻓ ﹶﻜ ﹴﺮ ﺃﻟﻴ َ‬
‫ﳊﺴْﺒﺔ ﺇﺫﺍ ﻛﺎﻥ ﺣﻠﻴ َ‬
‫ﻭﺍ ِ‬
‫ﻭﺍﻷﺧﺒﺎﺭ ﺍﻟﻄﺮﻳﻔﺔ ﺍﻟﻌﺠﻴﺒﺔ ﺗﻜﻠﹼﻔﻨﺎ ﺫﻟﻚ ﻭﺭﺃﻳﻨﺎﻩ ﺃﲨ َﻊ ﳌﺎ ﻳﻨﺘﻔﻊ ﺑﻪ ﺍﻟﻘﺎﺭﺉ ‪.‬‬
‫ﻚ ﺑﺎﻟﺘﻄﻮﻳﻞ ﻭﲪﻠﺘُﻚ ﻋﻠﻰ ﺃﺻﻌَﺐ ﺍﳌﺮﺍﻛﺐ ﻭﺃ ْﻭﻋَﺮ ﺍﻟﻄﱡﺮﻕ ﺇﺫ ﻗﺪ‬ ‫ﺖ ﻗﺪ ﺃﻣﻠﹾﻠﺘُ َ‬
‫ﻭﺃﻧﺎ ﻛﺎﺗﺐٌ ﻟﻚ ﺑﻌﺪ ﻫﺬﺍ ﺇ ﹾﺫ ﻛﻨ ُ‬
‫ﻚ ﺍﺳﺘﻔﺮﺍﻍ ﻃﺎﻗﺘﻚ ﺑﺄﻥ ﺃﺑﺘﺪﺉ‬ ‫ﺫﻛﺮﻧﺎ ﻓﻴﻪ ﲨﻠ ﹰﺔ ﺻﺎﳊ ﹰﺔ ﻣﻦ ﻛﻼﻡ ﺍﳌﺘﻜﻠﻤﲔ ﻭﻻ ﺃﺭﻯ ﺃﻥ ﺃﺯﻳﺪ ﰲ ﺳﺂﻣﺘﻚ ﻭﹸﺃ َﺣﻤﱢﻠ َ‬
‫ﺍﻟﻘﻮﻝ ﰲ ﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ ﻭﺍﻟﻐﻨﻢ ﻭﺍﻷُ ْﺳ ِﺪ ﻭﺍﻟﺬﺋﺎﺏ ﻭﺍﳊﻤﲑ ﻭﺍﻟﻈﺒﺎﺀ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ﳑﺎ ﺃﻧﺎ ﻛﺎِﺗﺒُﻪُ ﻟﻚ ‪.‬‬
‫ﺤﻘﱠﺮﺍﻬﺗﺎ ﻭﻣِﻼﺣﻬﺎ‬
‫ﻭﻟﻜﲏ ﺃﺑﺪﺃ ﺑﺼﻐﺎﺭ ﺍﻷﺑﻮﺍﺏ ﻭﻗﺼﺎﺭﻫﺎ ﻭ ُﻣ َ‬
‫ﻟﺌﻼ ﲣﺮﺝ ﻣﻦ ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ ﺇﻻ ﻭﺃﻧﺖ ﻧﺸﻴﻂ ﻟﻠﺒﺎﺏ ﺍﻟﺜﺎﱐ ﻭﻛﺬﻟﻚ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺮﺍﺑﻊ ﺇﱃ ﺁﺧﺮ ﻣﺎ ﺃﻧﺎ ﻛﺎﺗﺒﻪ ﻟﻚ ﺇﻥ‬
‫ﺷﺎﺀ ﺍﻟﻠﹼﻪ ‪ ) .‬ﺳَﺮﺩ ﻣﻨﻬﺞ ﺳﺎﺋﺮ ﺍﻟﻜﺘﺎﺏ ( ﻭﻧﺒﺪﺃ ﺑﺬﻛﺮ ﻣﺎ ﰲ ﺍﻟﻌﺼﻔﻮﺭ ﰒ ﻧﺄﺧﺬ ﰲ ﺫﻛﺮ ﻣﺎ ﰲ ﺍﻟﻔﺄﺭ ﻭﺍﻟﻌﻘﺮﺏ‬
‫ﻭﺍﻟﺬﻱ ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﺍﻟﻌَﺪﺍﻭﺓ ﻣﻊ ﺳﺎﺋﺮ ﺧﺼﺎﳍﻤﺎ ‪.‬‬
‫ﰒ ﺍﻟﻘﻮ ﹸﻝ ﰲ ﺍﻟﻌﻘﺮﺏ ﻭﺍﳋﻨﻔﺴﺎﺀ ﻭﰲ ﺍﻟﺼﺪﺍﻗﺔ ﺑﻴﻨﻬﻤﺎ ﻣﻊ ﺳﺎﺋﺮ ﺧﺼﺎﳍﻤﺎ ‪.‬‬
‫ﺾ ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﻌﻘﺮﺏ ‪.‬‬ ‫ﰒ ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﺴﱢﻨﱠﻮْﺭ ﻭﺑﻌ ُ‬
‫ﰒ ﺍﻟﻘﻮ ﹸﻝ ﰲ ﺍﻟﺒﻌﻮﺽ ﻭﺍﻟﱪﺍﻏﻴﺚ ﰒ ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﻘﹶﻤﻞ ﻭﺍﻟﺼﱢﺌﹾﺒﺎﻥ ﰒ ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﻮﺭَﻝ ﻭﺍﻟﻀّﺐّ ﰒ ﺍﻟﻘﻮﻝ ﰲ‬
‫ﺍﻟﲑﺑﻮﻉ ﻭﺍﻟﻘﻨﻔﺬ ﰒ ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﻨﺴﻮﺭ ﻭﺍﻟﺮّﺧﻢ ‪.‬‬
‫ﰒ ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﻌُﻘﺎﺏ ﻭﰲ ﺍﻷﺭﻧﺐ ﰒ ﺍﻟﻘﻮﻝ ﰲ ﺍﻟ ِﻘﺮْﺩﺍﻥ ﻭﺍﻟﻀﻔﺎﺩﻉ ﰒ ﺍﻟﻘﻮﻝ ﰲ ﺍﳊﹸﺒﺎﺭﻯ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﻭﺇﻥ‬
‫ﻼ ﻣﻦ ﺃﺧﺒﺎﺭ ﻣﺎ ﲰﻴﻨﺎ ﺑﺬﻟﻚ ‪.‬‬‫ﲨﹰ‬ ‫ﻛﻨﺎ ﻗﺪ ﺍﺳﺘﻌﻤﻠﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ َ‬
‫ﺢ‬
‫ﻭﺳﻨﺬﻛﺮ ﻗﺒﻞ ﺫﻛﺮﹺﻧﺎ ﳍﺬﺍ ﺍﻟﺒﺎﺏ ﺃﺑﻮﺍﺑﹰﺎ ﻣﻦ ﺍﻟﺸﻌﺮ ﻃﺮﻳﻔﺔ ﺗﺼ ﹸﻠ ُ‬

‫ﺐ ﺍﻟﻄﻮﺍﻝ ‪.‬‬
‫ﺨﻒّ ﻣﻌﻪ ﻗﺮﺍﺀﺓ ﻣﺎ ﻃﺎﻝ ﻣﻦ ﺍﻟﻜﺘ ﹺ‬
‫ﺴَﺘ َ‬
‫ﻟﻠﻤﺬﺍﻛﺮﺓ ﻭﺗﺒﻌﺚ ﻋﻠﻰ ﺍﻟﻨﺸﺎﻁ ﻣﻌﻪ ﻭﺗُ ْ‬
‫ﺖﰲ‬
‫ﺠ ُ‬
‫ﺐ ﰲ ﻫﺬﺍ ﺍﻟﺪﻫﺮ ﹶﻟﻤَﺎ ﺍﺣﺘ ْ‬
‫ﻉ ﺍﻟﻜﺘ ﹺ‬‫ﺱ ﺍﻟﻌﻠﻢ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﻭﻳﺬﻛﺮ ﺍﺻﻄﻨﺎ َ‬ ‫ﻭﻟﻮﻻ ﺳﻮ ُﺀ ﻇﲏ ﲟﻦ ﻳُ ﹾﻈ ﹺﻬﺮُ ﺍﻟﺘﻤﺎ ﹺ‬
‫ﺏ ﺇﱃ ﻫﺬﻩ ﺍﻟﺮﻳﺎﺿﺔ ﺍﻟﻄﻮﻳﻠﺔ‬
‫ﻣﺪﺍﺭﺍﻬﺗﻢ ﻭﺍﺳﺘﻤﺎﻟﺘﻬﻢ ﻭﺗﺮﻗﻴﻖ ﻧﻔﻮﺳﻬﻢ ﻭﺗﺸﺠﻴﻊ ﻗﻠﻮﻬﺑﻢ ﻣﻊ ﻛﺜﺮِﺓ ﻓﻮﺍﺋﺪ ﻫﺬﺍ ﺍﻟﻜﺘﺎ ﹺ‬
‫ﻭﺇﱃ ﻛﺜﺮﺓ ﻫﺬﺍ ﺍﻻﻋﺘﺬﺍﺭ ﺣﱴ ﻛﺄﻥﱠ ﺍﻟﺬﻱ ﺃﹸﻓﻴﺪُﻩ ﺇﻳﺎﻫﻢ (‬
‫ﻉ ﺇﱃ ﻣﺎ ﺣﻮﺗﻪ ﺃﻳﺪﻳﻬﻢ ‪.‬‬
‫ﺃﺳﺘﻔﻴ ُﺪ ُﻩ ﻣﻨﻬﻢ ﻭﺣﱴ ﻛﺄﻥﱠ ﺭﻏﺒﱵ ﰲ ﺻَﻼﺣِﻬﻢ ﺭﻏﺒ ﹸﺔ ﻣ َﻦ ﻳ ْﺮ ﹶﻏﺐُ ﰲ ﺩﻧﻴﺎﻫﻢ ﻭﻳﺘﻀﺮﱠ ُ‬
‫ﻕ ﻣﺎ ﺑﲔ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﻭﻓﺮﻕ ﻣﺎ ﺑﲔ‬ ‫ﻫﺬﺍ ﻭﱂ ﺃﺫﻛﺮ ﻟﻚ ﻣﻦ ﺍﻷﺑﻮﺍﺏ ﺍﻟﻄﻮﺍﻝ ﺷﻴﺌﹰﺎ ﻭﻟﻮﺍ ﻗﺪ ﺻﺮﺕ ﺇﱃ ﺫﻛ ﹺﺮ ﻓﺮ ﹺ‬
‫ﺍﳌﻼﺋﻜﺔ ﻭﺍﻷﻧﺒﻴﺎﺀ ﻭﻓﺮﻕ ﻣﺎ ﺑﲔ ﺍﻷﻧﺜﻰ ﻭﺍﻟﺬﻛﺮ ﻭﻓﺮﻕ ﻣﺎ ﺑﻴﻨﻬﻤﺎ ﻭﺑﲔ ﻣﺎ ﻟﻴﺲ ﺑﺄﻧﺜﻰ ﻭﻻ ﺫﻛﺮ ﺣﱴ ﳝﺘﺪﱠ ﺑﻨﺎ‬
‫ﻑ ﺍﳊﻴﻮﺍﻥ ﻭﰲ ﺫﻛﺮ ﺍﻷﻣﻢ ﻭﺍﻷﻋﺼﺎﺭ ﻭﰲ ﺫﻛﺮ ﺍﻟﻘﹶﺴﻢ ﻭﺍﻷﻋﻤﺎﺭ‬ ‫ﺍﻟﻘﻮ ﹸﻝ ﰲ ﻓﻀﻴﻠﺔ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﲨﻴﻊ ﺃﺻﻨﺎ ِ‬
‫ﻭﰲ ﺫﻛﺮ ﻣﻘﺎﺩﻳﺮ ﺍﻟﻌﻘﻮﻝ ﻭﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﺼﻨﺎﻋﺎﺕ ﰒ ﺍﻟﻘﻮﻝ ﰲ ﻃﺒﺎﻉ ﺍﻹﻧﺴﺎﻥ ﻣﻨ ﹸﺬ ﻛﺎﻥ ﻧﻄﻔﺔ ﺇﱃ ﺃﻥ ُﻳ ﹾﻔﻨﹺﻴ ُﻪ ﺍﳍﺮَﻡ‬
‫ﺖ ﺍﻟﻘﺮﺍﺀﺓ ﻓﺄﻧﺖ ﺣﻴﻨﺌﺬ ﺃﻋ ﹶﺬﺭُ ﻭﳊﻆﱢ‬ ‫ﺏ ﻭﺍﺳَﺘ ﹾﺜﹶﻘ ﹾﻠ َ‬
‫ﺖ ﺍﻟﻜﺘﺎ َ‬
‫ﻭﻛﻴﻒ ﺣﻘﻴﻘﺔ ﺫﻟﻚ ﺍﻟﺮﺩّ ﺇﱃ ﺃﺭﺫﻝ ﺍﻟﻌﻤﺮ ﻓﺈﻥ َﻣ ِﻠ ﹾﻠ َ‬
‫ﺨﺲُ ﻭﻣﺎ ﻋﻨﺪﻱ‬ ‫ﻧﻔﺴﻚ ﺃ ْﺑ َ‬

‫ﺝ ﻣﻦ‬
‫ﻚ ﻻ ﲣﺮ ُ‬
‫ﻟﻚ ﻣﻦ ﺍﳊﻴﻠﺔ ﺇﻻ ﺃﻥ ﺃﺻ ﻮّﺭﻩ ﻟﻚ ﰲ ﺃﺣﺴﻦ ﺻﻮﺭﺓ ﻭﺃﻗﻠﹼﺒَﻚ ﻣﻨﻪ ﰲ ﺍﻟﻔﻨﻮﻥ ﺍﳌﺨﺘﻠﻔﺔ ﻓﺄﺟﻌﹶﻠ َ‬
‫ﺝ ﻣﻦ‬
‫ﺝ ﻣﻦ ﺍﳊﺪﻳﺚ ﺇﻻ ﺇﱃ ﺍﻟﺸﱢﻌﺮ ﺍﻟﺼﺤﻴﺢ ﻭﻻ ﲣﺮ ُ‬ ‫ﺍﻻﺣﺘﺠﺎﺝ ﺑﺎﻟﻘﺮﺁﻥ ﺍﳊﻜﻴﻢ ﺇﻻ ﺇﱃ ﺍﳊﺪﻳﺚ ﺍﳌﺄﺛﻮﺭ ﻭﻻ ﲣﺮ ُ‬
‫ﻒ ﺇﻻ ﺇﱃ ﺍﳌﺜ ﹺﻞ ﺍﻟﺴﺎﺋﺮ ﺍﻟﻮﺍﻗﻊ ﻭﻻﲣﺮﺝ ﻣﻦ ﺍﳌﺜﻞ ﺍﻟﺴﺎﺋﺮ ﺍﻟﻮﺍﻗﻊ ﺇﻻ ﺇﱃ ﺍﻟﻘﻮﻝ ﰲ ﻃﹸﺮﻑ‬ ‫ﺢ ﺍﻟﻈﺮﻳ ِ‬
‫ﺍﻟﺸّﻌﺮ ﺍﻟﺼﺤﹺﻴ ﹺ‬
‫ﺐ ﺍﻟﱵ‬
‫ﺤﺘْﻬﺎ ﺍﻟﺘﺠﺮﺑﺔ ﻭﺃﺑﺮﺯﻫﺎ ﺍﻻﻣﺘﺤﺎﻥ ﻭﻛﺸَﻒ ﻗِﻨﺎﻋَﻬﺎ ﺍﻟﺒُﺮﻫﺎ ﹸﻥ ﻭﺍﻷﻋﺎﺟﻴ ﹺ‬
‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﻟﻐﺮﺍﺋﺐ ﺍﻟﱵ ﺻﺤﱠ َ‬
‫ﺱ ﻬﺑﺎ ﻛﻠﹶﻒٌ ﺷﺪﻳﺪٌ ﻭﻟﻠﻌﻘﻮﻝ ﺍﻟﺼﺤﻴﹺﺤﺔ ﺇﻟﻴﻬﺎ ﺍﻟﻨﺰﺍﻉ ﺍﻟﻘﻮﻱّ ‪.‬‬ ‫ﻟﻠﻨﻔﻮ ﹺ‬
‫ﺏ‬
‫ﻒ ﻣﻦ ﺍﻷﻛﻔﺎﺀ ﻭﺍﻟﻌُﻠﹶﻤَﺎﺀَ ﺃﻭ ﻧَﻈﺮ ﺍﳌﺴﺘﺮ ِﺷ ِﺪ ﻣﻦ ﺍﳌﺘﻌﻠﱢﻤﲔ ﻭﺍﻷﺗﺒﺎﻉ ﻓﺈﻥ ﻭﺟَﺪﺕ ﺍﻟﻜﺘﺎ َ‬‫ﺼ ِ‬
‫ﻓﺎﻧﻈﺮ ﻓﻴﻪ ﻧﻈﹶﺮ ﺍﳌ ْﻨ ِ‬
‫ﻚ ﳑﺎ ﻳﻨﺸﻄﻚ ﻟﻘﺮﺍﺀﺗﻪ ﻭﺇﻥ‬
‫ﺖ ﻓﺎ ْﻧ ﹸﻘﺼْﲏ ﻣﻦ ﻧﺸﺎﻃﻚ ﻟﻪ ﻋﻠﻰ ﻗﹶﺪْﺭ ﻣﺎ َﻧ ﹶﻘﺼْﺘُ َ‬‫ﻒ ﻣﺎ ﻭﺻﻔ ُ‬‫ﺍﻟﺬﻱ ﻛﺘﺒُﺘﻪ ﻟﻚ ﳜﺎﻟ ُ‬
‫ﺕ ﻧﺸﺎﻃﻚ ﺑﻌ َﺪ ﺫﻟﻚ ﻣﺪﺧﻮ ﹰﻻ‬ ‫ﻚ ﻣﺎ ﺿﻤﻨﺖ ﻟﻚ ﻓﻮﺟﺪ َ‬ ‫ﺃﻧﺖ ﻭﺟﺪﺗﲏ ﺇﺫﺍ ﺻﺢﱠ ﻋﻘﻠﹸﻚ ﻭﺇﻧﺼﺎﻓﻚ ﻗﺪ ﻭﻓﱠﻴﺘُ َ‬
‫ﺕ ﺇﻻ ﻣﻦ ﻓﹸﺴﻮﻟﺘِﻚ ﻭ ﻣﻦ ﻓﺴﺎ ِﺩ ﻃﺒﻌﻚ ﻭﻣﻦ ﺇﻳﺜﺎﺭﻙ ﳌﺎ ﻫﻮ ﺃﺿﺮﱡ ﺑﻚ ‪.‬‬
‫ﻭ َﺣﺪﱠ َﻙ ﻣﻔﻠﹸﻮ ﹰﻻ ﻓﺎﻋﻠﻢ ﺃﻧﺎ ﱂ ﻧُ ْﺆ َ‬
 ‫ﻣﺪﻳﺢ ﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﻟﻴﻬﻮﺩ ﻭﺍﺠﻤﻟﻮﺱ ﻭﺍﻷﻧﺬﺍﻝ ﻭﺻﻐﺎﺭ ﺍﻟﻨﺎﺱ‬

‫ﺢ ﺭﻏﺒﺔ ﻭﻣﻨﻪ ﻣﺎ ﻫﻮ ﺇﲪﺎﺩ ‪.‬‬‫ﻣﻦ ﺫﻟﻚ ﻣﺎ ﻫﻮ ﻣﺪﻳ ُ‬

‫ﻕ **‬
‫ﺱ ﺧﺎﹶﻟﻄﹶﻬﻢ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ‪ ) :‬ﻭﺟﺪﻧﺎ ﰲ ﺍﻟﻴﻬﻮ ِﺩ ﺭﺟﺎ ﹶﻝ ﺻﺪ ﹴ‬
‫ﺃﻧﺸﺪﻧﺎ ﺃﺑﻮ ﺻﺎﱀ ﻣﺴﻌﻮﺩ ﺑﻦ ﻗﻨْﺪ ﺍﻟﻔﺰﺍﺭﻱّ ﰲ ﻧﺎ ﹴ‬
‫ﺐ ( ) ﺧﻴﻼﻥ‬ ‫ﺾ ** ﳌﺜ ﹸﻞ ﺍﳌﺎﺀ ﺧﺎﻟﻄُﻪ ﺍﳊﻠﻴ ُ‬
‫ﲏ ﻋﺮﻳ ﹴ‬
‫ﺐ ( ) ﻟﻌﻤﺮ َﻙ ﺇﻧﲏ ﻭﺍﺑ ْ‬ ‫ﻋﻠﻰ ﻣﺎ ﻛﺎ ﹶﻥ ﻣﻦ ﺩﻳ ﹴﻦ ﻳﺮﻳ ُ‬
‫ﺱ ﻣﻦ ﺑﲏ‬
‫ﺏ ( ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻄﱠ َﻤﺤَﺎﻥ ﺍﻷﺳَﺪﻱّ ﻭﻛﺎﻥ ﻧﺪﳝﹰﺎ ﻟﻨﺎ ﹴ‬
‫ﳋﻠﱠ ِﺔ ﻣﺎﺟﺪ ﺃﺑﺪﹰﺍ ﻛﺴﻮ ُ‬‫ﺍﻛﺘﺴﺒُﺘ ُﻬﻤَﺎﺕ ﻭﺇﱐ ** ِ‬
‫ﳊﺪﱠﺍﺀ ﻭﻛﺎﻧﻮﺍ َﻧﺼَﺎﺭﻯ ﻓﺄﲪ َﺪ ﻧﹺﺪﺍﻣﻬﻢ (‬‫ﺍﹶ‬
‫ﻓﻘﺎﻝ ‪:‬‬

‫ﺝ ﻣﺎﺀﻫﺎ ** ﲞﻤ ﹴﺮ ﻣﻦ ﺍﻟﱪُ‬‫) ﻛﺄ ﹾﻥ ﱂ ﻳﻜ ْﻦ ﻗﺼﺮ ﻣﻘﺎﺗ ﹴﻞ ** ﻭﺯﻭﺭ ﹶﺓ ﻇ ﱞﻞ ﻧﺎﻋﻢٌ ﻭﺻﺪﻳﻖ ( ) ﻭﱂ ﺃﺭﺩ ﺍﻟﺒﺤﻄﺎﺀ ﺃﻣﺰ ُ‬
‫ﺖ ﻭﺍﳊﺪﺍﺀ ﻛ ﱡﻞ‬ ‫ﲔ ﻋﺘﻴ ُﻖ ( ) ﻣﻌﻲ ﻛ ﱡﻞ ﻓﻀﻔﺎﺽ ﻻﻗﻤﻴﺺ ﻛﺄﻧﻪ ** ﺇﺫﺍ ﻣﺎ ﺟﺮﻯ ﻓﻴﻪ ﺍﳌﺪﺍ ُﻡ ﻓﻨﻴﻖ ( ) ﻫﻮ ﺍﻟﺼﻠ ِ‬ ‫ﻭﻗﺘ ﹺ‬
‫ﻕ‬
‫ﺡ ﻗﻠﱯ ﳓﻮﻫﻢ ﻭﻳﺘﻮ ُ‬ ‫ﻕ ( ) ﻭﺇﱐ ﻭﺇ ﹾﻥ ﻛﺎﻧﻮ ﻧﺼﺎﺭﻯ ﺃﺣِﺒﱡﻬﻢ ** ﻭﻳﺮﺗﺎ ُ‬‫ﻉ ** ﻟﻪ ﰲ ﺍﻟﻌﺮﻭﻕ ﺍﻟﺼﺎﳊﺎﺕ ﻋﺮﻭ ُ‬ ‫َﺳ َﻤﻴْﺪ ﹴ‬
‫(‬

‫ﻚ‬
‫ﺵ ﻭﺃﻧ َ‬
‫ﺕ ﻋﻠﻴﻚ ﺑﻄﻴﺐ ﺍﳌﺸﺎ ** ﹺ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪﻝ ‪ ،‬ﺃﻭ ﻏﲑﻩ ‪ ،‬ﰲ ﳎﻮﺳﻲ ﺳﺎﻕ ﻋﻨﻪ ﺻﺪﺍﻗﺎ ﻓﻘﺎﻝ ‪ ) :‬ﺷﻬﺪ ُ‬
‫ﺖ ﻓﻴﻤﻦ ﻇﻠ ْﻢ ( ) ﻧﻈﲑﹰﺍ ﳍﺎﻣﺎ ﹶﻥ ﰲ ﻗﻌﺮ ﻫَﺎ **‬
‫ﻚ ﺳﻴ ُﺪ ﺃﻫ ﹺﻞ ﺍﳉﺤﻴﻢ ** ﺇﺫﺍ ﻣﺎ ﺗﺮﺩﻳ َ‬ ‫ﲝﺮٌ ﺟﻮﺍﺩٌ ﺧﻀﻢﱡ ( ) ﻭﺃﻧ َ‬
‫ﺏ ﻓﺪﻯ ﻟﻠﻤﺠﻮﺳﻲﱢ ﺧﺎﱄ ﻭ َﻋﻢّْ ( ﻓﻘﺎﻝ ﻟﻪ ﺍﺠﻤﻟﻮﺳﻲﱡ‬ ‫ﻭﻓﺮﻋﻮ ﹶﻥ ﻭﺍﳌﻜﺘﲎ ﺑﺎﳊﻜﻢ ( ) ﻛﻔﺎﱐ ﺍﺠﻤﻟﺪﻭﺳﻲﱡ َﻣ ْﻬ َﺮ ﺍﻟﺮﺑﺎ ** ﹺ‬
‫ﺖ ﻗﺎﻝ ‪ :‬ﺑَﻠﻰ ﻗﺎﻝ ‪ :‬ﻓﻤﻦ ﺗَﻌﲏ ﺑﺎﳊﻜﹶﻢ ﻗﺎﻝ ‪ :‬ﺃﺑﺎ ﺟﻬﻞ ﺑﻦ‬ ‫ﲏ ﰲ ﺍﻟﻨﺎﺭ ﺃﻣَﺎ ﺗﺮَﺿﻰ ﺃﻥ ﺗﻜﻮﻥ ﻣﻊ ﻣَﻦ ﺳّﻤﻴ ُ‬ ‫‪ :‬ﺟﻌ ﹾﻠَﺘ ﹺ‬
‫ﻫﺸﺎﻡ ‪.‬‬
‫ﻭﺃﻧﺸﺪﱐ ﺃﺑﻮ ﺍﻟﺮﱡﺩَﻳﲏ ﺍﻟ ُﻌﻜﹾﻠﻲّ ﻟﺒﻌﺾ ﺍﻟ ُﻌﻜﹾﻠﻴﱢﲔ ﻭﻛﺎﻥ ﻗﲔٌ‬

‫ﲔ ﰲ ﻣﻀ ْﺮ ﻟﻚ ﺍﳌﺴﺎﻋﻲ ﻛﻠﻬﺎ ﻭﺍﳌﻔﺘﺨ ْﺮ ﻋﻠﻰ ﻗﹸﻴﻮﻥ ﺍﻟﻨﺎﺱ ﻭ‬ ‫ﳍﻢ ﺃﹶﺣﺪّ ﺟﻠﻤﹰﺎ ﻟﻪ ﻓﻘﺎﻝ ﳝﺪﺣﻪ ‪ :‬ﻳﺎ ﺳﻮ ُﺩ ﻳﺎ ﺃﻛﺮ َﻡ ﻗ ﹴ‬
‫ﲑ‬
‫ﻼ ﻻ ُﻳ ﹾﻘَﺘﺴَﺮ ﺛﺒﺘﹰﺎ ﺇﺫﺍ ﻣﺎ ﻫﻮ ﺑﺎﻟﻜﲑ ﺍﺯﺑﺄﺭّْ ﺯﺍﺩﻙ ﻧﻔﺨﹰﺎ ﺗﻠﺘﻈﻲ ﻣﻨ ُﻪ ﺳﻘ ْﺮ ﺣﱴ ﻳﻄ َ‬
‫ﺍﻟﻮﺟﻪٌ ﺍﻷﻏﺮّْ ﻛﺎ ﹶﻥ ﺃﺑﻮ َﻙ ﺭﺟ ﹰ‬
‫ﲑ ﺇﻛﺎﻑٌ ﻭﺛﻐ ْﺮ‬
‫ﺣﻮﻟ ُﻪ ﻣﻨﻬﺎ َﺷ َﺮ ْﺭ ﺑﺎﻟﺸﻌﺐ ﺇﻥ ﺷﺎﺀ ﻭﺇﻥ ﺷﺎﺀ َﺳ َﻤ ْﺮ ﻣﺎ ﺯﺍ ﹶﻝ ُﻣ ﹾﺬ ﻛﺎ ﹶﻥ ﻏﻼﻣﺎ ﻳﺸﺘﱪ ﻟﻪ ﻋﻠﻰ ﺍﻟﻌ ﹺ‬

‫ﺏ ﻳﻨﺘﻈ ْﺮ (‬
‫ﻭﺍﻟﻜﻠﺒﺘﺎ ِﻥ ﻭﺍﻟﻌﻼ ﹸﺓ ﻭﺍﻟﻮﺗﺮ ﻓﺎﻧﻈﺮ ﹶﺛ ﻮَﺍﰊ ﻭﺍﻟﺜﱠ ﻮَﺍ ُ‬
‫ﰲ َﺟﹶﻠ َﻤﻲﱠ ﻭﺍﻷﺣﺎﺩﻳﺚﹸ ِﻋﺒَﺮ‬

‫ﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﳝﺪﺡ ﻓﻬﺠﺎ‬

‫ﻕ ﺣﲔ ﻗﺎﻝ ‪ ) :‬ﺃﺑَﲏ ﻏﹸﺪَﺍﻧ ﹶﺔ ﺇﻧﲏ َﺣﺮّ ْﺭُﺗ ﹸﻜ ْﻢ **‬ ‫ﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ َﺳﻠﹾﻢ ‪ :‬ﳌﺎ ﻗﺎﻝ ﺍﻷﺧﻄ ﹸﻞ ﺑﺎﻟﻜﻮﻓﺔ ‪ :‬ﺃﺧﻄﺄ ﺍﻟﻔﺮﺯﺩ ُ‬
‫ﲔ ﺃﻷﻡ ﺃ ْﻋُﻴ ْﻦ َﻭ ِﺳﺒَﺎ ﹺﻝ (‬
‫ﻓﻮﻫﺒﺘﻜﻢ ﻟﻌَﻄﻴّ ﹶﺔ ﺑﻦ ﺟﹺﻌﺎ ﹺﻝ ( ) ﻟﻮﻻ َﻋ ِﻄﻴﱠﺔﹸ ﻻﺟَﺘ َﺪ ْﻋﺖُ ﹸﺃﻧُﻮﻓ ﹸﻜ ْﻢ ** ﻣ ْﻦ ﺑ ﹺ‬
 ‫ﺖ‬
‫ﻛﻴﻒ ﻳﻜﻮﻥ ﻗﺪ ﻭﻫﺒﻬﻢ ﻟﻪ ﻭﻫﻮ ﻳﻬﺠﻮﻫﻢ ﲟﺜﻞ ﻫﺬﺍ ﺍﳍﺠﺎﺀ ﻗﺎﻝ ‪ :‬ﻓﺎﻧﱪﻯ ﻟﻪ ﻓﱴ ﻣﻦ ﺑﲏ ﲤﻴﻢ ﻓﻘﺎﻝ ﻟﻪ ‪ :‬ﻭﺃﻧ َ‬
‫ﺱ َﺟ ْﻮﻓﹶﻪ ** ِﻟﻤَﺎ ﺣُﻤﱢ ﹶﻠ ْﺘﻪُ ﻭﺍﺋﻞﹲ ﲟﻄﻴﻖ ( ﺃﺭﺩﺕ‬
‫ﺖ ﰲ ﺳﻮﻳﺪ ﺑﻦ ﻣﻨﺠﻮﻑ ‪ ) :‬ﻭﻣﺎ ﹺﺟ ﹾﺬﻉُ َﺳ ْﻮ ٍﺀ َﺭﻗﱠﻖ ﺍﻟﺴﱡﻮ ُ‬ ‫ﺍﻟﺬﻱ ﻗﻠ َ‬
‫ﲑ ﻭﻣﻨﻌﺘَﻪ‬
‫ﺐ ﺑﻪ ﺍﳊﺎﺟﺎﺕ ﻭ ﹶﻗ ْﺪﺭُ ﻭﺳﻮﻳﺪ ﻻ ﻳﺒﻠﻎ ﺫﻟﻚ ﻋﻨﺪﻫﻢ ﻓﺄﻋﻄ ْﻴﺘَﻪ ﺍﻟﻜﺜ َ‬ ‫ﻼ ﺗﻌﺼ ُ‬
‫ﺖ ﺃﻥﹼ ﻭﺍﺋ ﹰ‬
‫ﻫﺠﺎﺀﻩ ﻓﺰﻋﻤ َ‬
‫ﺍﻟﻘﻠﻴ ﹶﻞ ‪.‬‬
‫ﺖ ‪ ) :‬ﻭ َﺳ ﻮّ َﺩ ﺣﺎﲤﹰﺎ ﺃ ﹾﻥ ﻟﻴﺲ ﻓﻴﻬﺎ **‬
‫ﻀ َﻊ ﻣﻨﻪ ﻓﻘﻠ َ‬
‫ﺕ ﺃﻥ ﻬﺗﺠ َﻮ ﺣﺎ ﹶﰎ ﺑ َﻦ ﺍﻟﻨﻌﻤﺎ ِﻥ ﺍﻟﺒﺎﻫﻠﻲّ ﻭﺃ ﹾﻥ ﺗﺼﻐﱢ َﺮ ﺷﺄﻧﻪ ﻭَﺗ َ‬
‫ﻭﺃﺭﺩ َ‬
‫ﺇﺫﺍ ﻣﺎ ﺃﹸﻭﻗ َﺪ ﺍﻟﻨﲑﺍ ﹸﻥ ﻧﺎ ُﺭ ( ﻓﺄﻋﻄﻴﺘَﻪ ﺍﻟﺴﱡﻮ َﺩ َﺩ ﻣﻦ ﻗﻴﺲ ﻭﻣﻨﻌﺘَﻪ ﻣﺎ ﻻ ﻳﻀﺮﱡ ُﻩ ‪.‬‬
‫ﻭﺃﺭﺩﺕ ﺃﻥ ﲤﺪﺡ‬

‫ﺖ ﺟﹺﲑﺍَﻧﻬَﺎ ﻣُﻀ ُﺮ (‬
‫ﲑ ﺳِﻤﺎﻙٌ ﻣﻦ ﺑﲏ ﺃ َﺳ ٍﺪ ** ﺑﺎﻟﻄﱠﻒﱢ ﺇ ﹾﺫ ﹶﻗَﺘ ﹾﻠ َ‬‫ﺳِﻤﺎﻙ ﺑﻦ ﺯﻳﺪ ﺍﻷﺳﺪﻱ ﻓﻬﺠﻮﺗَﻪ ﻓﻘﻠﺖ ‪ ) :‬ﻧﹺﻌﻢ ﺍﺠﻤﻟ ُ‬
‫ﺖ ﰲ ﺯُﻓ َﺮ ﺑ ﹺﻦ ﺍﳊﺎﺭﺙ ‪ ) :‬ﺑﲏ ﺃ َﻣﻴّﺔ ﺇﱐ‬ ‫ﺴَﺒﻪُ ﹶﻗﻴْﻨﹰﺎ ﻭﹸﺃ ْﻧَﺒ ﺆُﻩ ** ﻓﺎﻟﻴﻮ َﻡ ﻃﹸﻴﱢ َﺮ ﻋﻦ ﺃﺛﻮﺍﺑﻪ ﺍﻟﺸ َﺮﺭُ ( ﻭﻗﻠ َ‬
‫ﺖ ﺃﺣ ِ‬
‫) ﻗﺪ ﻛﻨ ُ‬
‫ﻧﺎﺻﺢٌ ﻟ ﹸﻜ ُﻢ ** ﻓﻼ ﻳَﺒﻴَﺘﻦﱠ ﻓﻴ ﹸﻜ ْﻢ ﺁﻣِﻨﹰﺎ ﺯُ ﹶﻓﺮُ (‬

‫ﺖ‬
‫) ُﻣ ﹾﻔَﺘﺮﹺﺷﹰﺎ ﻛﺎﻓﺘﺮﺍﺵ ﺍﻟﻠﻴﺚ ﻛﻠﹾﻜ ﹶﻠﻪُ ** ﻟ َﻮ ﹾﻗ َﻌ ٍﺔ ﻛﺎﺋﻦ ﻓﻴﻬﺎ ﻟﻜﻢ ﺟ َﺰﺭُ ( ﻓﺄﺭﺩﺕ ﺃﻥ ُﺗﻐْﺮﻱ ﺑﻪ ﺑﲏ ﺃﹸ َﻣﻴّ ﹶﺔ ﻓﻮ ﻫّ ْﻨ َ‬
‫ﺖ ﺯُ ﹶﻓ َﺮ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﻟﻘﻮِﺓ ﻣﺎ ﱂ ﻳﻜ ْﻦ ﰲ ﺣﺴﺎﺑﻪ ‪.‬‬‫ﲔ ﻭﺃﻋﻄﻴ َ‬ ‫ﺃﻣﺮﻫﻢ ﻭﺗﺮﻛَﺘ ُﻬ ْﻢ ﺿُﻌﻔﺎ َﺀ ﳑَﺘ َﻬﹺﻨ َ‬
‫ﻗﺎﻝ ‪ :‬ﻭﺭ َﺟ َﻊ ﺃﺑﻮ ﺍﻟﻌﻄﺎﻑ ﻣﻦ ﻋﻨﺪ ﻋﻤﺮﻭ ﺑﻦ ﻫَﺪﱠﺍﺏ ﰲ ﻳﻮﻣﲔ ﻛﺎﻧﺎ ﻟﻌﻤﺮﻭ ﻭﺃﺑﻮ ﺍﻟﻌﻄﱠﺎﻑ ﻳﻀﺤﻚ ﻓﺴﺌِﻞ ﻋﻦ‬
‫ﻒ ﺑ ُﻦ ﺳَﻮﺍﺩﺓ ﻓﻤﺎ ﺯﺍﻝ‬ ‫ﺢ ﻓﻴﻪ ﻃﺮﻳ ُ‬ ‫ﺫﻟﻚ ﻓﻘﺎﻝ ‪ :‬ﺃﻣﺎ ﺃﺣ ُﺪ ﺍﻟﻴﻮﻣﲔ ﻓﹶﺈﻧﱠ ُﻪ َﺟﻠﹶﺲ ﻟﻠﺸﻌﺮﺍﺀ ﻓﻜﺎﻥ ﺃﻭ ﹸﻝ ﻣﻦ ﺃﻧﺸﺪﻩ ﺍﳌﺪﻳ َ‬
‫ﺹ ﹶﺃ ْﻧﺪَﻯ ﺑﺎﻟﻠﱡﻬﻰ‬
‫ﺽ ﺍﻟَﻴﺪَﻳ ﹺﻦ ﺃ ﹾﻛﹶﻠﻒُ ** َﻭﺍﹾﻟُﺒ ْﺮ ُ‬
‫ﺹ ﻓﻴّﺎ ُ‬
‫ﻳُﻨﺸﺪ ُﻩ ﺃﺭﺟﻮﺯﹰﺓ ﻟﻪ ﻃﻮﻳﻠﺔ ﺣﱴ ﺍﻧﺘﻬﻰ ﺇﱃ ﻗﻮﻟﻪ ‪ ) :‬ﺃﺑﺮ ُ‬
‫ﻭﺃ ْﻋ َﺮﻑُ (‬
‫ﺕ ِﻣ ْﺰ َﺣﻒُ ﺍﺠﻤﻟﻠ ﻮﱢﺫ ‪ :‬ﺍﻟﺴﺮﻳﻊ ‪.‬‬
‫ﳎﻠ ﻮﱢﺫﹲ ﰲ ﺍﻟﺰﱠﺣَﻔﺎ ِ‬
‫ﱪﺹُ ﻣﻦ ﻣَﻔﺎﺧِﺮ ﺍﻟﻌﺮﺏ ﺃﻣﺎ‬
‫ﻚ ﻗﻄﻊ ﺍﻟﻠﹼﻪ ﻟﺴﺎﻧﻚ ‪ :‬ﻗﺎﻝ ﻋﻤﺮﻭ ‪َ :‬ﻣ ْﻪ ﺍﻟ َ‬
‫ﻭﻛﺎﻥ ﻋﻤﺮﻭ ﺃﺑﺮﺹ ﻓﺼﺎﺡ ﺑﻪ ﻧﺎﺱ ‪ :‬ﻣﺎ ﻟ َ‬
‫ﲰِﻌﺘُﻢ ﺍﺑﻦ ﺣﺒﻨﺎ َﺀ ﻳﻘﻮﻝ ‪:‬‬

‫ﺼ ﹰﺔ ** ﺇﻥﹼ‬
‫ﺴﹺﺒ َﻦ ﺑﻴﺎﺿﹰﺎ ِﻓﻲّ َﻣ ْﻨ ﹶﻘ َ‬
‫ﱄ ﺍﻟ َﻌ َﻮﻕُ ( ) ﻻ ﲢ ِ‬
‫ﻚ ﻭﻻ ﺃﺧﻮﺍ ﹶ‬
‫ﺴُﺒﻨﹺﻲ ** ﻻ ِﻣ ﹾﻞ ﻋَﺘﻴ ِ‬
‫) ﺇﻧﱢﻲ ﺍﻣﺮﺅٌ ﺣﻨﻈﻠﻲﱞ ﺣﲔ ﺗﻨ ُ‬
‫ﺍﻟﻠﱠﻬﺎﻣِﻴ َﻢ ﰲ ﺃﻗﺮﺍﹺﺑﻬَﺎ ﺑَﻠ ُﻖ (‬

‫ﺖ‬
‫ﺱ ﻻ ﺗﺴﺘﻨﻜﺮﻱ ُﻧﺤُﻮﻟِﻲ ** ﻭﻭﺿﺤﹰﺎ ﺃﻭْﻓﹶﻰ ﻋَﻠﹶﻰ ﺧَﺼِﻴﻠﻲ ( ) ﻓﺈﻥﱠ َﻧ ْﻌ َ‬ ‫ﺃ َﻭ ﻣﺎ ﲰﻌﺘﻢ ﻗﻮ ﹶﻝ ﺍﻵﺧﺮ ‪ ) :‬ﻳﺎ ﻛﺄ ُ‬
‫ﺖ ﹶﺃ ْﺑﺮَﺻﹰﺎ‬
‫ﺤﺠﹺﻴ ﹺﻞ ( ﺃ َﻭ ﻣﺎ ﲰﻌﺘُﻢ ﺑﻘﻮﻝ ﺃﰊ ﻣﺴﻬﺮ ‪ ) :‬ﻳَﺸْﺘُﻤْﻨﹺﻲ ﺯَﻳﺪٌ ﺑﹶﺄ ﹾﻥ ﹸﻛْﻨ ُ‬ ‫ﺱ ﺍﻟﺮّﺟﻴ ﹺﻞ ** ﻳﻜﻤُﻞ ﺑﺎﻟﻐﺮﱠ ِﺓ ﻭﺍﻟﺘّ ْ‬ ‫ﺍﻟﻔ َﺮ ﹺ‬
‫ﻑ ﺗﻮﻟﻴ ُﻊ ﺍ ﹾﻟَﺒ ﹶﻠ ْﻖ ( ﺇﺫﺍ‬
‫ﻕ ** ﻟﻴﺲ ﻳﻀﺮﱡ ﺍﻟﻄﱢ ْﺮ َ‬ ‫ﺖ َﺳ ْﻌ ٍﺪ ﻻ ﺗَﻌُﺮﱢﻱ ﺑﺎﻟﺮﱠ َﻭ ْ‬
‫ﺹ ( ) ﻳﺎ ﺃﹸ ْﺧ َ‬ ‫ﻚ ﺃﺑﺮ ُ‬ ‫** ﻓﻜ ﱡﻞ ﻛﺮ ﹴﱘ ﻻ ﺃﺑﺎﹶﻟ َ‬
‫ﺟﺮﻯ ﰲ َﺣ ﹾﻠَﺒ ِﺔ ﺍﳋ ْﻴ ﹴﻞ َﺳَﺒ ْﻖ ﻭﳏﻤﺪ ﺑ ُﻦ ﺳﻼﹼﻡ ﻳﺰﻋ ُﻢ ﺃﻧﻪ ﱂ َﻳ َﺮ ﺳﺎﺑﻘﹰﺎ ﻗﻂﹼ ﺃﺑﻠ َﻖ ﻭﻻ َﺑﻠﹾﻘﺎ َﺀ ‪.‬‬
‫ﻭﻗﺪ ﺳﺒﻖ ﻟﻠﻤﺄﻣﻮﻥ ﻓﺮﺱٌ ﺇﻣّﺎ ﺃﺑﻠ ُﻖ ﻭﺇﻣﺎ ﺑﻠﻘﺎﺀ ‪.‬‬
‫ﺢ( )‬
‫ﺿْ‬
‫ﺻ ﹶﻠ َﻊ ﺍﻟﺮﱠﺃﺱ ﻭﰲ ﺍﳉﻠ ِﺪ َﻭ َ‬
‫ﺕ ** َ‬
‫ﺕ ﺳَﻮﺩﺓﹸ ﻋﻨﱢﻲ ﺃ ﹾﻥ ﺭﺃ ْ‬
‫ﺾ ﺑﲏ ﻬﻧﺸَﻞ ‪َ ) :‬ﻧ ﹶﻔ َﺮ ْ‬ ‫ﺱ ﻟﺒﻌ ﹺ‬
‫ﻭﺃﻧﺸﺪﱐ ﺃﺑﻮ ﻧﻮﺍ ﹴ‬
‫ﺢ(‬‫ﺖ ﻳﺎ َﺳ ﻮْﺩﺓ ﻫﺬﺍ ﻭﺍﻟﺬﻱ ** َﻳ ﹾﻔ ﹺﺮﺝُ ﺍﻟﻜﹸ ْﺮَﺑ ﹶﺔ ِﻣﻨﱠﺎ ﻭﺍﻟﻜﻠ ْ‬
‫ﻗﻠ ُ‬
 ‫ﲔ ﺍﻟﻘﹶﺮَﺡ ( ﻭﺯﻋﻢ ﺃﺑﻮ ﻧُﻮﺍﺱ ﺃﻬﻧﻢ ﻛﺎﻧﻮﺍ ﻳﺘﱪﻛﻮﻥ ﺑﻪ ﻭﺃﻥ‬‫ﻑ ﲢﺎﺳ ُ‬ ‫) ﻫﻮ ﺯَﻳْﻦٌ ِﻟ َﻲ ﰲ ﺍﻟﻮﺟ ِﻪ ﻛﻤﺎ ** َﺯﻳﱠ َﻦ ﺍﻟﻄﱢﺮ َ‬
‫ﺡ ﻛﺎﻥ ﻳﻔﺨ ُﺮ ﺑﺬﻟﻚ ‪.‬‬ ‫َﺟﺬِﳝ ﹶﺔ ﺍﻟﻮﺿّﺎ َ‬
‫ﻭﺯﻋﻢ ﺃﺻﺤﺎﺑﻨﺎ ﺃ ﹶﻥ ﺑَﻠﻌﺎ َﺀ ﺑ َﻦ ﻗﻴﺲ ﳌﱠﺎ ﺷﺎﻉ ﰲ ﹺﺟ ﹾﻠ ِﺪ ِﻩ ﺍﻟﺒَﺮﺹ ﻗﺎﻝ ﻟﻪ ﻗﺎﺋﻞ ‪ :‬ﻣﺎ ﻫﺬﺍ ﻳﺎ ﺑَﻠﻌﺎﺀ ﻓﻘﺎﻝ ‪ :‬ﻫﺬﺍ ﺳﻴﻒ‬
‫ﺍﻟﻠﹼﻪ ﺟﻼﹶﻩ ﻭﻛﻨﺎﻧﺔ ﺗﻘﻮﻝ ‪ :‬ﺳﻴﻒ ﺍﻟﻠﹼﻪ َﺣﻼﱠﻩ ‪.‬‬
‫ﺐ ﺑﺼﺮ ُﻩ ﻭﺩﺧ ﹶﻞ ﻋﻠﻴﻪ‬
‫ﺿﺤِﻜﻪ ﻗﺎﻝ ‪ :‬ﻭﺃﻣﺎ ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮﹺ ﻓﹶﺈﻥﱠ َﻋﻤْﺮﹰﺍ ﳌﱠﺎ ﺫﻫ َ‬ ‫ﺚ ﺇﱃ ﺃﰊ ﺍﻟ َﻌﻄﱠﺎﻑ ﻭ َ‬ ‫ﰒ ﺭﺟﻊ ﺍﳊﺪﻳ ﹸ‬
‫ﺏ ﻣﻦ ﺁﻝ ﺃﰊ ﻣَﺼﺎﺩ ﻭﻛﺎﻥ ﻛﺎﳉﹶﻤﻞ ﺍﶈﺠﻮﻡ ﻓﻘﺎﻡ ﺑﲔ‬ ‫ﺍﻟﻨﺎﺱ ﻳُ َﻌﺰﱡﻭَﻧﻪُ ﺩﺧﻞ ﻋﻠﻴﻪ ﺇﺑﺮﺍﻫﻴ ُﻢ ﺑ ُﻦ ﺟﺎﻣﻊ ﻭﻫﻮ ﺃﺑﻮ ﻋﺘﱠﺎ ﹴ‬
‫ﻱ ﻋﻤ ﹴﺮ ﻭ ﻓﻘﺎﻝ ‪ :‬ﻳﺎ ﺃﺑﺎ ﺃﹸﺳَﻴّﺪ ﻻ ﲡﺰﻋﻦﱠ ِﻣ ْﻦ‬‫ﻳﺪ ْ‬

‫ﺏ ﻋﻴﻨَﻴﻚ ﻭﺇﻥ ﻛﺎﻧﺘﺎ (‬ ‫ﺫ ﻫَﺎ ﹺ‬

‫ﻚ ﻭ ﹺﺭ ْﺟ ﹶﻠﻴْﻚ ﻭﺩﻕﱠ‬
‫ﺖ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺍﻟﻠﹼﻪ ﻋﺰ ﻭﺟﻞ ﻗﺪ ﻗﻄ َﻊ ﻳﺪَﻳ َ‬
‫ﺖ ﺛﻮﺍﻬﺑﻤﺎ ﰲ ﻣﻴﺰﺍﻧﻚ ﲤﻨﻴ َ‬
‫ﻚ ﻓﺈﻧﻚ ﻟﻮ ﺭﺃﻳ َ‬ ‫ﻛﺮﳝﺘَﻴ ِ‬
‫ﻇﻬﺮﻙ ﻭﺃﹶﺩﻣَﻰ ﺿِﻠﹶﻌَﻚ ‪.‬‬
‫ﺡ ﺑﻪ ﺍﻟﻘﻮ ُﻡ ﻭﺿَﺤِﻚ ﺑﻌﻀﻬﻢ ﻓﻘﺎﻝ ﻋﻤﺮﻭ ‪ :‬ﻣﻌﻨﺎﻩ ﺻﺤﻴﺢٌ ﻭﻧﻴﺘُﻪ ﺣﺴﻨﺔ ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺃﺧﻄﺄ ﰲ ﺍﻟﻠﻔﻆ‬ ‫ﻗﺎﻝ ‪ :‬ﻓﺼﺎ َ‬
‫‪.‬‬
‫ﺖ ﺃﻥ ﺍﻟﻠﹼﻪ ﱂ ﻳﻜﻦ َﺧ ﹶﻠﻘﹶﲏ ﻭﺃﱐ ﺍﻟﺴﺎﻋ ﹶﺔ ﺃﹶﻋْﻮﺭ ﻗﺎﻝ ﺃﺑﻮ‬ ‫ﺖ ﻷﰊ ﻋﱠﺘﺎﺏ ‪ :‬ﺑﻠﻐﲏ ﺃﻥ ﻋﺒ َﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻐﺰّﺍﻝ ﻗﺎﻝ ‪ :‬ﻟﻴ َ‬ ‫ﻭﻗﻠ ُ‬
‫ﻉ ﺍﻟﻴﺪﻳ ﹺﻦ ﻭﺍﻟﺮﱢﺟﻠﲔ ‪.‬‬
‫ﺕ ﻭﺍﻟﻠﹼﻪ ﺃﻥ ﺍﻟﻠﹼﻪ ﱂ ﻳﻜﻦ َﺧﻠﹶﻘﻨﹺﻲ ﻭﺃﻧّﻰ ﺍﻟﺴﺎﻋﺔ ﺃﻋﻤﻰ ﻣﻘﻄﻮ ُ‬ ‫ﺲ ﻣﺎ ﻗﺎﻝ ﻭﺩﺩ ُ‬
‫ﻋﺘﱠﺎﺏ ‪ :‬ﺑﺌ َ‬
‫ﺾ ﺍﻟﺸﻌﺮﺍﺀ ﺃﺑﺎ ﺍﻟﻮﺍﺳﻊ ﻭﺑﻨُﻮ ُﻩ ﺣَﻮﻟﹶﻪ ﻓﺎﺳﺘﻌﻔﺎﻩ ﺃﺑﻮ ﺍﻟﻮﺍﺳﻊ ﻣﻦ ﺇﻧﺸﺎﺩ ﻣﺪﳛﻪ ﻓﻠﻢ ﻳﺰ ﹾﻝ ﺑﻪ ﺣﱴ ﺃﺫِﻥ ﻟﻪ‬ ‫ﻭﺃﺗﻰ ﺑﻌ ُ‬
‫ﻚ ﺍﻟﺼﱢﻴ ِﺪ ( ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻮﺍﺳﻊ‬‫ﻚ ﺍ ﹾﻟ ُﻐﺮﱡ ِﻣ ْﻦ ﹶﺃْﺑﻨَﺎِﺋ َ‬
‫ﺖ ﺍ ﹾﻟَﻴ ْﻮ َﻡ َﺭﹾﺃﺳُﻬُﻢُ ** ﻭﺣَﻮﹶﻟ َ‬
‫ﻓﻠﻤﺎ ﺍﻧﺘﻬﻰ ﺇﱃ ﻗﻮﻟﻪ ‪ ) :‬ﻓﻜﻴﻒ ﺗُﻨْﻔﹶﻰ َﻭﹶﺃ ْﻧ َ‬
‫ﻚ ﺗﺮ ﹾﻛﺘَﻬﻢ ﺭﺃﺳﹰﺎ ﺑﺮﺃﺱ ‪.‬‬
‫‪ :‬ﻟﻴﺘ َ‬

‫ﺸ َﺮ ﺑ َﻦ ﺃﰊ ﻋﻤﺮﻭ ﻭﻟﻴﺲ ﻫﻮ ﺑﺸﺮ ﺑﻦ ﺃﰊ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﻼﺀ ﻓﻘﺎﻝ ‪ ) :‬ﻣﻦ‬ ‫ﻭﻣﺪﺡ ﺍﳌﻤﺰﱠﻕ ﺃﺑﻮ ﻋﺒﺎﺩ ﺑﻦ ﺍﳌﻤﺰﱢﻕ ﹺﺑ ْ‬
‫ﻕ ُﻣ ْﻨﻜﹶﺸﻒ‬
‫ﺾ ﻓﻴﻪ ﺩﻻﻟﺔﹲ ** ﻭﺍﻟﻌﺮ ُ‬
‫ﺢ ﺍﶈ َ‬ ‫ﻚ ﺃﻋﻠ ُﻢ ( ) ﺃﻥﱠ ﺍﻟﺼﺮﻳ َ‬ ‫ﻛﺎ ﹶﻥ ﻳﺰ ُﻋ ُﻢ ﺃﻥ ﺑﹺﺸﺮﹰﺍ ﻣُﻠﺼﻖٌ ** ﻓﺎﷲ ﳚﺰﻳ ِﻪ ﻭﺭﺑ َ‬
‫ﻼ ** ﻓﺰُﺭﺍﺭَﺓﹲ ﺍﻟﻌُﺪُﺳﻲﱡ ِﻋ ْﻨ َﺪ َﻙ ﺃﻋﺠ ُﻢ ( ) ﺇﱐ ﻷﺭﺟﻮ ﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﻣﻘﺎﳍ ْﻢ‬
‫ﹶﳌ ْﻦ ﻳﺘﻮﺳﻢ ( ) ﺃﻣﺎ ﻟﺴﺎﻧﻚ ﻭﺍﺣﺘﺒﺎﺅﻙ ﰲ ﺍﹶﳌ ﹶ‬
‫** ﺯُﻭﺭﹰﺍ ﻭﺷﺎﻧُﺌﻚ ﺍﳊﺴﻮ ُﺩ ﺍﳌﺮ ﹶﻏﻢُ (‬

‫ﺧﻄﺄ ﺍﻟﻜﻤﻴﺖ ﰲ ﺍﳌﺪﻳﺢ‬

‫ﺖ ﺑﻦ ﺯﻳ ٍﺪ‬
‫ﻂ ﺃﻋﺠﺐ ﻣﻨﻪ ﻗﻮ ﹸﻝ ﺍﻟﻜﻤﻴ ِ‬
‫ﻭﻣِﻦ ﺍﳌﺪﻳﺢ ﺍﳋﻄﺄ ﺍﻟﺬﻱ ﹾﱂ ﺃ َﺭ ﹶﻗ ﱡ‬

‫ﻭﻫﻮ ﳝﺪﺡ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻠﻮ ﻛﺎﻥ ﻣﺪﳛﻪ ﻟﺒﲏ ﺃ َﻣﻴﱠ ﹶﺔ ﳉﺎﺯ ﺃﻥ ﻳﻌﻴﺒﻬﻢ ﺑﺬﻟﻚ ﺑﻌﺾ ﺑﲏ ﻫﺎﺷﻢ ﺃ ْﻭ ﻟﻮ‬
‫ﺾ ﺑﲏ ﺃﻣﻴﱠﺔ ﺃ ْﻭ ﻟﻮ ﻣﺪﺡ ﺃﺑﺎ ﺑﻼﻝ ﺍﳋﺎﺭﺟﻲّ ﳉﺎﺯ ﺃﻥ ﺗﻌﻴﺒﻪ‬
‫ﺡ ﺑﻪ ﺑﻌﺾ ﺑﲏ ﻫﺎﺷ ﹴﻢ ﳉﺎﺯ ﺃﻥ ﻳﻌﺘﺮﺽ ﻋﻠﻴﻪ ﺑﻌ ُ‬ ‫َﻣ َﺪ َ‬
‫ﺏ ﺍﻷﺣﻨﻒِ ‪.‬‬ ‫ﺍﻟﻌﺎﻣّﺔ ﺃﻭ ﻟﻮ ﻣﺪﺡ ﻋَﻤﺮﻭ ﺑﻦ ﻋُﺒَﻴ ٍﺪ ﳉﺎ َﺯ ﺃﻥ ﻳﻌﻴﺒﻪ ﺍﳌﺨﺎﻟﻒ ﺃ ْﻭ ﻟﻮ ﻣﺪﺡ ﺍﳌﻬﻠﱠﺐ ﳉﺎﺯ ﺃﻥ ﻳﻌﻴﺒﻪ ﺃﺻﺤﺎ ُ‬
‫ﻱ‬
‫ﻕ ِﻣ ْﻦ ﻓﺆﺍﺩ َ‬‫ﺐ ﺍﻟﺸﻮ ُ‬
‫ﺚ ﻗﺎﻝ ‪ ) :‬ﻓﺎﻋﺘﺘ َ‬
‫ﻓﺄﻣﺎ ﻣﺪﻳﺢ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻤﻦ ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﺴﻮﺀُﻩ ﺫﻟﻚ ﺣﻴ ﹸ‬
 ‫ﲑ ﺃﲪ َﺪ ﻻ ** ﻳ ْﻌﺪِﻟﲏ ﺭَﻏﺒﺔﹲ ﻭﻻ ﺭﻫَﺐٌ ( ) ﻋﻨﻪ ﺇﱃ ﺗﻐﲑﻩ‬
‫ﺝ ﺍﳌﻨ ﹺ‬
‫ﺐ ( ) ﺇﱃ ﺍﻟﺴﺮﺍ ﹺ‬ ‫ﻭﻻﺷﻊ ** ُﺭ ﺇﱃ ﻣ ْﻦ ﺇﻟﻴﻪ ﻣﻌُﺘَﺘ ُ‬
‫ﺐ ()‬ ‫ﱄ ﺍﻟ ُﻌُﻴ ُ‬
‫ﺏ ﻗﻮ ﹶ‬
‫ﺽ ﻭﻟﻮ ﻋﺎ َ‬
‫ﻚ ﻳﺎ ﺧﲑ ﻣﻦ ﺗﻀَﻤﻨﺖ ﺍﻷﺭ ** ُ‬ ‫ﻭﻟﻮ ﺭﻓ َﻊ ﺍﻟﻨﺎ ** ﺱٌ ﺇﱃ ﺍﻟﻌﻴﻮ ﹶﻥ ﺗﻮﺍﺭﺗﻘﺒُﻮﺍ ( ) ﺇﻟﻴ َ‬
‫ﺾ ﺍﳌﻬﺬﱠﺏ ﰲ ﺍﻝ ** ﻧﺴﺒ ِﺔ ﺇ ﹾﻥ‬ ‫ﺐ ( ) ﺃﻧﺖ ﺍﳌﺼﻔﻰ ﺍﶈ ُ‬‫ﻚ ﺍﻟﻠﺴﺎﻥﹲ ﻭﻟﻮ ** ﺃﻛﺜﺮ ﻓﻴﻚ ﺍﻟﻀﺠﺎﺝ ﻭﺍﻟﻠﺠ ُ‬ ‫ﰿ ﺑﺘﻔﻀﻴﻠ َ‬
‫ﺐ(‬
‫ﻚ ﺍﻟﻨﺴ ُ‬
‫ﻧﺺ ﻗﻮﻣ َ‬

‫ﺖ ** ﺑﻪ ﻭﻟﻪ ﺃﻫﻞﹲ ﺑﺬﻟﻚ َﻳ ﹾﺜ ﹺﺮﺏُ‬

‫ﺖ ﻓﻴﻪ َﻭﺑُﻮ ﹺﺭ ﹶﻛ ْ‬
‫ﻭﻟﻮ ﻛﺎﻥ ﱂ ﻳﻘ ﹾﻞ ﻓﻴﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﻻ ﻣِﺜ ﹶﻞ ﻗﻮﻟﻪ ‪َ ) :‬ﻭﺑُﻮ ﹺﺭ َﻙ ﻗﹶﺒْﺮٌ ﺃ ْﻧ َ‬
‫ﺢ ﺍﳌﻨﺼﱠﺐ ( ﻓﻠﻮ ﻛﺎﻥ ﱂ ﳝﺪﺣْﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﻻ ﻬﺑﺬﻩ‬ ‫ﺸﻴﱠﺔ ﻭَﺍﺭَﺍ َﻙ ﺍﻟﺼﱠﻔﻴ ُ‬
‫ﻼ ** َﻋ ِ‬‫( ) ﻟﻘﺪ ﹶﻏﻴﱠﺒُﻮﺍ ﺑﺮﱠﹰﺍ ﻭ َﺣﺰْﻣﹰﺎ ﻭَﻧﺎﺋ ﹰ‬
‫ﻒ ﻣﻊ ﺍﻟﺬﻱ ﺣَﻜﻴﻨﺎ ﻗﺒﻞ ﻫﺬﺍ ‪.‬‬ ‫ﺍﻷﺷﻌﺎﺭ ﺍﻟﱵ ﻻ ﺗﺼﻠﺢ ﰲ ﻋﺎﻣﺔ ﺍﻟﻌﺮﺏ ﳌﺎ ﻛﺎﻥ ﺫﻟﻚ ﺑﺎﶈﻤﻮﺩ ﻓﻜﻴ َ‬

‫ﻏﻠﻂ ﺑﻌﺾ ﺍﻟﺸﻌﺮﺍﺀ ﰲ ﺍﳌﺪﻳﺢ ﻭﺍﻟﻔﺨﺮ‬

‫ﺕ ﺑﻪ‬
‫ﻀﺮﱠﻬﺗﺎ َﺗﻌُﻮ ُﺩ ﹺﺑﻌُﺸﺮ ﻣﺎ ﻋﺎﺩ ْ‬
‫ﻭﻣﻦ ﺍﻷﺷﻌﺎﺭ ﺍﻟﻐﺎﺋﻈﺔ ﻟﻘﺒﻴﻠﺔ ﺍﻟﺸﺎﻋﺮ ﻭﻫﻲ ﺍﻷﺷﻌﺎﺭ ﺍﻟﱵ ﻟﻮ ﻇﻨﱠﺖ ﺍﻟﺸﻌﺮﺍ ُﺀ ﺃﻥ َﻣ َ‬
‫ﻒ ﺗُﻨﻔﻲ ﺟﻌﻔﺮٌ‬
‫ﺏ ﻛﻴ َ‬ ‫ﺱ ﺃ ْﻫ َﻮ ﹶﻥ ﻋﻠﻴﻬﺎ ﻣﻦ ﺫﻟﻚ ﺍﻟﻘﻮﻝ ﻓﻤﻦ ﺫﻟﻚ ﻗﻮ ﹸﻝ ﻟﺒﻴ ِﺪ ﺑ ﹺﻦ ﺭﺑﻴﻌ ﹶﺔ ‪ ) :‬ﺃﺑﲏ ﻛﻼ ﹴ‬
‫ﻭﻟﻜﺎﻥ ﺍﳋﺮ ُ‬
‫** ﻭﺑﻨﻮ ﺿَﺒﻨﻴﻨ ﹶﺔ ﺣﺎﺿ ُﺮ ﻭﺍﻷﺟﺒﺎ ﺏﹺ (‬

‫ﺏ ( ) ﻣﺘﺎﻇﻬ ٌﺮ ﺣﻠ ُﻖ ﺍﳊﺪﻳ ِﺪ ﻋﻠﻴﻬ ُﻢ ** ﻛﺒﲏ ﺯﺭﺍﺭﺓ‬

‫) ﻗﺘﻠﻮﺍ ﺍﺑ َﻦ ﻋﺮﻭﹶﺓ ﰒﹼ ﻟﻄﻮﺍ ﺩﻭﻧﻪ ** ﺣﱴ ﲢﺎﻛﻤﺘ ْﻢ ﺇﱃ ﺟﻮﺍ ﹺ‬
‫ﺏ ( ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻗﻮ ﹸﻝ ﻣﻨﻈﻮﺭ‬
‫ﺖ ﻣﻘﻌﺪﱞ ﻓﻀﻠﻬَﺎ ** ﻭﺍﳊﻖﱡ ﻳﻌﺮﻓ ُﻪ ﺫﻭﻭ ﺍﻷﻟﺒﺎ ﹺ‬ ‫ﺏ ( ) ﻗﻮﻡٌ ﳍﻢ َﻋ َﺮﹶﻓ ْ‬
‫ﺃﻭ ﺑﲏ ﻋﺘَﺎ ﹺ‬
‫ﺑﻦ ﺯﺑّﺎ ﹶﻥ ﺑﻦ َﺳﻴﱠﺎ ﹺﺭ ﺑﻦ ﻋَﻤﺮﻭ ﺑﻦ ﺟﺎﺑ ﹺﺮ ﺍﻟ ﹶﻔﺰَﺍﺭﹺﻱ ﻭﻫﻮ ﺃ َﺣﺪُ ﺳﺎﺩِﺓ ﻏﹶﻄﻔﺎﻥ ‪:‬‬

‫ﺱ ﺩَﺍﺭﻡُ ( ﻭﺫﻟﻚ ﺃﻥ ﲤﻴﻤﹰﺎ ﳌﺎ ﻃﺎ ﹶﻝ ﺍﻓﺘﺨﺎ ُﺭ ﻗﻴﺲ‬‫) ﻓﺠﺎﺅﻭﺍ ﺑَﺠ ْﻤ ﹴﻊ ُﻣﺤْﺰِﺋﻞﱟ ﻛﺄﻬﻧ ْﻢ ** ﺑﻨﻮ ﺩﺍﺭ ﹴﻡ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺍﻟﻨﺎ ﹺ‬
‫ﺕ ﲤﻴﻢٌ ﺯﻣﺎﻧﹰﺎ ﻻ ﺗﺮﻓ ُﻊ ﺭﺅُﻭﺳﻬﺎ ﺣﱴ‬ ‫ﺏ ﺍﳌﺜ ﹶﻞ ﺑﻘﺒﺎﺋﻞ ﻗﻴﺲ ﻭﺭﺟﺎﳍﺎ ﻓ َﻐﺒَﺮ ْ‬‫ﻋﻠﻴﻬﺎ ﺑﺄﻥ ﺷﻌﺮﺍﺀ ﲤﻴﻢ ﻛﺎﻧﺖ ﺗﻀﺮ ُ‬
‫ﺖ ﻫﺬﻳﻦ ﺍﻟﺸﻌْﺮﻳﻦ ﻣﻦ ﻫﺬﻳﻦ ﺍﻟﺸﱠﺎﻋﺮﻳ ﹺﻦ ﺍﻟﻌﻈﻴ َﻤﻲ ﺍﻟﻘﺪﺭ ﻓﺰﺍﻝ ﻋﻨﻬﺎ ﺍﻟ ﱡﺬ ﱡﻝ ﻭﺍﻧﺘﺼﻔﺖ ﻓﻠﻮ ﻋﻠﻢ ﻫﺬﺍﻥ‬ ‫ﺃﺻﺎﺑ ْ‬
‫ﺱ ﺃﺣﺐّ ﺇﻟﻴﻬﻤﺎ ‪.‬‬‫ﺍﻟﺸﺎﻋﺮﺍﻥ ﺍﻟﻜﺮﳝﺎﻥ ﻣﺎﺫﺍ ﻳﺼﻨﻌﺎﻥ ﺑﻌﺸﺎﺋﺮﳘﺎ ﻟﻜﺎ ﹶﻥ ﺍﳋﹶﺮ ُ‬
‫ﺸﺪَﻩ ﻣﻦ ﻭﺭﺍﺀ ﺳِﺘﺮ‬ ‫ﻚ ﻭﻛﺎﻥ ﺑﻪ ﻭﺿَﺢٌ ﻭﺃﻧ َ‬‫ﺸﺪَﻫﺎ ﺍﳌﻠ َ‬‫ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ‪ :‬ﻭﻣﻦ ﺫﻟﻚ ﻗﻮ ﹸﻝ ﺍﳊﺎﺭﺙ ﺑﻦ ِﺣﻠﱢﺰَﺓ ﻭﺃﻧ َ‬
‫ﻓﺒﻠﻎ ﻣﻦ ﺍﺳﺘﺤﺴﺎﻧﻪ ﺍﻟﻘﺼﻴﺪﺓ ﺇﱃ ﺃﻥ ﺃ َﻣ َﺮ ﺑﺮﻓﹾﻊ ﺍﻟﺴﱢﺘﺮ ‪.‬‬
‫ﺖ ﺍﻟﻠﱠ ْﻌ َﻦ‬
‫ﻼ ﹶﺃَﺑْﻴ َ‬
‫ﺹ ﻣﻨﻬﻢ ﻗﺎﻝ ﻟﺒﻴ ُﺪ ﺑﻦ ﺭﺑﻴﻌﺔ ﻟﻠﻨﱡﻌﻤﺎﻥ ﺑﻦ ﺍﳌﻨﺬﺭ ﰲ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺯﻳﺎﺩ ‪َ ) :‬ﻣ ْﻬ ﹰ‬ ‫ﻭﻟﻜﺮﺍﻫﺘﻬﻢ ﻟ ُﺪُﻧ ﻮﱢ ﺍﻷﺑﺮ ﹺ‬
‫ﺻَﺒ َﻌ ْﻪ ** ُﻳ ْﺪ ِﺧ ﹸﻠﻬَﺎ ﺣﱴ ﻳُﻮﺍﺭﹺﻱ ﺃﺷْﺠ َﻌﻪ (‬
‫ﺹ ﻣُﻠﻤﱠ َﻌ ْﻪ ( ) ﻭﺇﻧ ُﻪ ﻳُﺪ ِﺧﻞﹸ ﻓﻴﻬﺎ ﺇ ْ‬
‫ﻻ ﺗﺄﻛ ﹾﻞ َﻣ َﻌ ْﻪ ** ﺇﻥﹼ ﺍﺳﺘَﻪ ِﻣ ْﻦ َﺑ َﺮ ﹴ‬

‫ﻚ ﻟﺒﻴ ٌﺪ ﰲ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺯﻳﺎ ٍﺩ ﻣﺎ ﺃﻧﺸﺪ ﻗﺎﻝ ﺍﻟﺮﺑﻴ ُﻊ ‪:‬‬

‫ﻛﺄﳕﺎ ﻳﻄﻠﺐ ﺷﻴﺌﺎ ﺿﻴﻌﻪ ﻗﺎﻝ ﺍﺑ ُﻦ ﺍﻷﻋﺮﺍﰊّ ‪ :‬ﻓﻠﻤﺎ ﺃﻧﺸ َﺪ ﺍﳌﻠ َ‬
‫ﺖ ﺭﺑﻴﺘﻬﺎ ﻓﻬﺬﺍ‬ ‫ﺖ ﺃﻣﱠﻪ ﻗﺎﻝ ‪ :‬ﻓﻘﺎﻝ ﻟﺒﻴﺪ ‪ :‬ﻗﺪ ﻛﺎﻧﺖ ﻟﻌَﻤْﺮﹺﻱ ﻳﺘﻴﻤﺔ ﰲ ﺣِﺠْﺮﻙ ﻭﺃﻧ َ‬ ‫ﺖ ﺍﻟﻠﱠﻌﻦ ﻭﺍﻟﻠﹼﻪ ﻟﻘﺪ ﻧﻜ ُ‬‫ﺃﺑﻴ َ‬
‫ﺖ ﻓﻤﺎ ﺃﻭﻻﻙ ﺑﺎﻟﻜﺬﺏ ﻭﺇﻥ ﻛﺎﻧﺖ ﻫﻲ ﺍﻟﻔﺎﻋﻠﺔ ﻓﺈﻬﻧﺎ ﻣ ْﻦ ﻧﹺﺴﻮٍﺓ ﻟﺬﻟﻚ ﹸﻓﻌُﻞ ﻳﻌﲏ‬ ‫ﺖ ﻣﺎ ﻗﹸﻠ َ‬
‫ﺑﺬﺍﻙ ﻭﺇﻻ ﺗﻜﻦ ﻓ َﻌ ﹾﻠ َ‬
‫ﺑﺬﻟﻚ ﺃﻥ ﻧﺴﺎ َﺀ َﻋﺒْﺲ ﻓﹶﻮﺍﺟ ُﺮ ﻷﻥ ﺃﹸﻣﻪ ﻛﺎﻧﺖ َﻋﺒْﺴﻴّﺔ ‪.‬‬
‫ﻑ ﺍﻟﺸﻲ َﺀ ﻭﻳﻬﺠﻮ ﺑﻪ ﻏﲑﻩ ﻓﺈﻥ ﺍﺑﺘُﻠﻲَ ﺑﺬﻟﻚ ﹶﻓﺨَﺮ ﺑﻪ ﻭﻟﻜﻨﻪ ﻻ ﻳﻔﺨ ُﺮ ﺑﻪ ﻟﻨﻔﺴﻪ ِﻣ ْﻦ ﺟﻬ ٍﺔ ﻣﺎ ﻫﺠﺎ ﺑﻪ‬ ‫ﻭﺍﻟﻌﺮﰊﱡ ﻳﻌﺎ ُ‬
 ‫ﺏ ﻭﻳﺰﻋُﻤﻮﻥ ﺃﻬﻧﻢ ﻗﺪ ﳝﺪَﺣﻮﻥ (‬‫ﺻﺎﺣﺒﻪ ﻓﺎﻓﻬﻢ ﻫﺬﻩ ﻓﺈﻥ ﺍﻟﻨﺎﺱ َﻳﻐْﻠ ﹸﻄﻮ ﹶﻥ ﻋﻠﻰ ﺍﻟ َﻌ َﺮ ﹺ‬
‫ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻗﺪ ﻳﻬﺠُﻮﻥ ﺑﻪ ﻭﻫﺬﺍ ﺑﺎﻃﻞﹲُ ﻓﺈﻧﻪ ﻟﻴﺲ ﺷﻲﺀٌ ﺇﻻ ﻭﻟﻪ ﻭﺟﻬﺎﻥ ﻭ ﹶﻃﺮَﻓﺎﻥ ﻭﻃﺮﻳﻘﺎﻥ‬

‫ﺢ ﺍﻟﻮﺟﻬﲔ ‪.‬‬
‫ﻓﺈﺫﺍ ﻣﺪﺣﻮﺍ ﺫﻛﺮﻭﺍ ﺃﺣﺴ َﻦ ﺍﻟﻮﺟﻬﲔ ﻭﺇﺫﺍ ﹶﺫﻣﱡﻮﺍ ﺫﻛﺮﻭﺍ ٍﺃ ﻗﺒ َ‬
‫ﺐ ﰒ ﻋﺎﺗَﺒﻬﻢ ﻋِﺘﺎﺑﹰﺎ ﺩﻝﱠ ﻋﻠﻰ ﺃﻬﻧﻢ ﻻ ﻳﻨﺘﺼﻔﻮﻥ ﻣﻨﻬﻢ ﻓﻘﺎﻝ ‪) :‬‬ ‫ﺨ َﺮ ﺑﺒﻜﺮ ﺑ ﹺﻦ ﻭﺍﺋ ﹴﻞ ﻋﻠﻰ َﺗ ْﻐِﻠ َ‬
‫ﺙ ﺑ ُﻦ ِﺣﻠﱢﺰَﺓ ﹶﻓ َ‬
‫ﻭﺍﳊﺎﺭ ﹸ‬
‫ﺏ ﻭﻻ ﻳﻨﻔ ُﻊ ﺍﳋﻠﻲﱠ‬
‫ﻭﺃﺗﺎﻧﺎ ﻋﻦ ﺍﻷﺭﺍﻗ ﹺﻢ ﺃﻧﺒﺎ ** ﺀٌ ﻭﺧﻄﺐٌ ﻧُﻌْﻨَﻰ ﺑﻪ ﻭﻧﺴﺎ ُﺀ ( ) ﳜﻠﻄﻮ ﹶﻥ ﺍﻟﱪﻱ َﺀ ﻣﻨﺎ ﺑﺬﻱ ﺍﻟﺬﻥ ** ﹺ‬
‫ﺍﳋﻼ ُﺀ ( ) ﺯﻋﻤﻮﺍ ﺃﻥ ﻛﻞﱠ ﻣ ْﻦ ﺿﺮﺏ ﺍﻟﻌﻲ ** َﺭ َﻣ ﻮَﺍ ﹺﻝ ﻟﻨﺎ ﻭﺃﻧﺎ ﺍﻟﻮﻻﺀ ( ) ﺇﻥﱠ ﺇﺧﻮﺍﻧﻨﺎ ﺍﻻﺭﺍﻗ َﻢ ﻳﻐﻠﻮ ** ﻥ ﻋﻠﻴﻨﺎ‬
‫ﻒ ﺫﻱ‬‫ﰲ ﻗﻮﳍﻢ ﺇﺣﻔﺎ ُﺀ ( ) ﻭﺍﺗﺮﻛﻮﺍ ﺍﻟﻄﻴﺦ ﻭﺍﻟﺘﻌﺎﺷﻲ ﻭﺇﻣﺎ ** ﺗﺘﻌﺎﺷﻮﺍ ﻓﻔﻲ ﺍﻟﺘﻌﺎﺷﻲ ﺍﻟﺪﺍ ُﺀ ( ) ﻭﺍﺫﻛﺮﻭﺍ ﺣﻠ َ‬
‫ﻕ ﺍﻷﻫﻮﺍ ُﺀ (‬
‫ﺾ ﻣﺎ ﰲ ﺍﳌﻬﺎﺭ ﹺ‬
‫ﺍﺠﻤﻟﺎ ﹺﺯ ﻭﻣﺎ ﻕ ** ﺩﱢ َﻡ ﻓﻴﻪ ﺍﻟﻌﻬﻮ ُﺩ ﻭﺍﻟﻜﻔﻼ ُﺀ ( ) ﺣ ﹶﺬ َﺭ ﺍﳉﻮ ﹺﺭ ﻭﺍﻟﺘﻌﺪﻱ ﻭﻫﻞ ﻳﻦ ** ﹸﻗ ُ‬

‫) ﻭﺍﻋﻠﻤﻮﺍ ﺃﻧﻨﺎ ﻭﺇﻳﺎﻛﻢ ﰲ ** ﻣﺎ ﺍﺷﺘﺮﻃﻨﺎ ﻳﻮ َﻡ ﺍﺧﺘﻠﻔﻨﺎ ﺳﻮﺍ ُﺀ ( ) ﺃﻡ ﻋﻠﻴﻨﺎ ﺟﻨﹸﺎ ﻛﻨﺪﹶﺓ ﺃﻥ ﻳﻎ ** ﹶﱎ ﻏﺎﺯﻳﻬ ُﻢ ﻭﻣﻨﺎ‬
‫ﺏ ﻏﱪﺍ ُﺀ ( ) ﺃﻡ ﻋﻠﻴﻨﺎ ﺟﺮﹰﺍ ﻗﻀﺎﻋ ﹰﺔ ﺃﻡ ﱄ ** ﺱ ﻋﻠﻴﻨﺎ‬ ‫ﺖ ﻣﻦ ﳏﺎﺭ ﹴ‬‫ﺍﳉﺰﺍ ُﺀ ( ) ﺃﻡ ﻋﻠﻴﻨﺎ ﺟﺮﺍ ﺣﻨﻴﻔﺔ ﺃﻡ ﻣﺎ ** ﲨﻌ ْ‬
‫ﻓﻴﻤﺎ ﺟﻨﻮﺍ ﺃﻧﺪﺍ ُﺀ ( ) ﻟﻴﺲ ﻣِﻨﺎ ﺍﳌﻀﺮﺑﻮ ﹶﻥ ﻭﻻ ﻗﻲ ** ﺱٌ ﻭﻻ ﺟﻨﺪﻝﹲ ﻭﻻ ﺍﳊﺪﺍ ُﺀ ( ) ﺃﻡ ﺟﻨﺎﻳﺎ ﺑﲏ ﻋﺘﻴﻖ ‪ .‬ﻓﻤﻦ ﻳَﻎ‬
‫ﻼ ﺷﺪﻭﺧﹰﺎ ﻛﻤﺎﺗُﻊ ** ﺗﺮ ﻋﻦ ﺣﺠﺮ ِﺓ ﻻﺭﺑﻴﺾ ﺍﻟﻈﺒﺎ ُﺀ ( ﻭﻣﻦ ﺍﳌﺪﻳﺢ‬ ‫** ﺩﺭ ﻓﺈﻧﺎ ﻣﻦ ﻏﺪﺭﻫﻢ ﺑﺮﺁ ُﺀ ( ) ﻋﻨﺘﹰﺎ ﺑﺎﻃ ﹰ‬
‫ﺍﻟﺬﻱ ﻳﻘﺒُﺢ ﻗﻮ ﹸﻝ ﺃﰊ ﺍﳊﹶﻼﻝ ﰲ َﻣ ْﺮِﺛَﻴ ِﺔ ﻳﺰﻳ َﺪ ﺑﻦ ﻣُﻌﺎﻭﻳﹶﺔ ﺣﻴﺚ ﻳﻘﻮﻝ ‪:‬‬

‫ﺖ ﺧﲑ ﺍﻟﻌﺎﳌﲔ َﻋ ْﻨ ﹶﻘﺸَﺎ ** ﻳﺸﺐﱡ‬ ‫ﺱ ﺃﲨﻌﻴﻨﺎ ( ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) :‬ﻣﺪﺣ ُ‬ ‫ﲑ ﺍﻟﻨﺎ ﹺ‬

‫) ﻳﺎ ﺃﻳﱡﻬﺎ ﺍﳌﻴْﺖ ُﲝﻮﱠﺍﺭﻳﹺﻨﺎ ** ﺇﻧّﻚ ﺧ ُ‬
‫ﺐ‬
‫ﺼ َ‬
‫ﺯﻫﺮﺍ َﺀ ﺗﻘﻮﺩ ﺍﻷﻋﻤﺸﺎ ( ) ﺇﻥﱠ ﺍﻟﺬﻱ ﺃﻣْﺴﻰ ﻳُﺴﻤﱠﻰ ﻛﹸﻮﺯَﺍ ** ﺍﲰﹰﺎ ﻧﺒﻴﻬﹰﺎ ﱂ ﻳﻜﻦ َﺗﻨْﺒﻴﺰﺍ ( ) ﳌﺎ ﺍ ْﺑَﺘ َﺪ ْﺭﻧَﺎ ﺍﻟﻘ َ‬
‫ﺾ ﺃﻏﺜﺎﺙ ﺷﻌﺮﺍ ِﺀ ﺍﻟﺒَﺼﺮﻳﲔ ﻋﻠﻰ ﺭﺟﻞ ﻣﻦ ﺃﺷﺮﺍﻑ ﺍﻟﻮﺟﻮﻩ‬ ‫ﺍﳌﺮﻛﻮﺯﺍ ** َﻭ َﺟ ْﺪﺗُﲏ ﺫﺍ ﻭﺛﹾﺒﺔ ﺃﺑُﻮﺯَﺍ ( ﻭﺩﺧﻞ ﺑﻌ ُ‬
‫ﻂ ﺑﺸﻌﺮ ﻫﻮ ﺃﻧﻔ ُﻊ ﻟﻚ ﻣﻨﻪ ﻗﺎﻝ ‪ :‬ﻣﺎ ﺃ ْﺣ َﻮﺟَﲏ ﺇﱃ ﺍﳌﻨﻔﻌﺔ‬ ‫ﺡ ﻗ ُﱡ‬
‫ﻚ ﺑﺸﻌﺮ ﱂ ُﺗ ْﻤ َﺪ ْ‬
‫ﺴﺒﹺﻪ ﻓﻘﺎﻝ ‪ :‬ﺇﱐ ( َﻣ َﺪﺣْﺘُ َ‬ ‫ﻳُﻘﺎﻝ ﰲ ﻧ َ‬
‫ﻚ ﻓﻴﻤﺎ ﻣﻀﻰ ** ﺃﺑﻨﺎ َﺀ‬ ‫ﺻِﻠ َ‬
‫ﺖ َﻋ ّْﻦ ﹶﺃ ْ‬
‫ﺕ ﻣﺎ ﻋﻨﺪﻙ ﻓﻘﺎﻝ ‪َ ) :‬ﺳﺄﹶﻟ ُ‬ ‫ﻭﻻ ﺳﻴﱠﻤﺎ ﻛ ﱡﻞ ﺷﻲﺀ ﻣﻨﻪ ﳜﻠ ُﺪ ﻋﻠﻰ ﺍﻷﻳﺎﻡ ﻓﻬﺎ ِ‬
‫ﺗِﺴْﻌِﲔ ﻭﻗﺪ َﻧﻴّﻔﹸﻮﺍ (‬

‫ﻚ ﺍﻟﻠﹼﻪ ﻭﻟﻌ َﻦ َﻣ ْﻦ‬

‫ﺨ ِﻄ ِﻪ ﹶﻓ ﹶﻠ َﻌَﻨ َ‬
‫) ﻓ ﹸﻜ ﱡﻠ ُﻬ ْﻢ ﳜﱪُﱐ ﺃﻧﻪ ** ﻣُﻬَﺬﱠﺏٌ َﺟ ْﻮ َﻫﺮُﻩُ ﻳُ ْﻌ َﺮﻑُ ( ﻓﻘﺎﻝ ﻟﻪ ‪ :‬ﻗ ْﻢ ﰲ ﻟﻌﻨ ِﺔ ﺍﻟﻠﹼﻪ ﻭ َﺳ َ‬
‫ﺴﺨﱠﻒُ ﺑﻪ ﻟﻚ ﺇﺫ‬ ‫ﺖ ﻭﻟﻌ َﻦ ﻣﻦ ﺃﺟﺎﺑﻚ ‪ ) .‬ﰲ ﺍﻟﺴﱡﺨﻒ ﻭﺍﻟﺒﺎﻃﻞ ( ﻭﺳﻨﺬﻛﺮ ﻟﻚ ﺑﺎﺑﹰﺎ ﻣﻦ ﺍﻟﺴﱡﺨْﻒ ﻭﻣﺎ ﻧﺘ َ‬ ‫َﺳﹶﺄ ﹾﻟ َ‬
‫ﺾ ﺍﻟﺒﺎﻃﻞ ‪.‬‬ ‫ﻛﺎﻥ ﺍﳊﻖ ﻳﺜﻘ ﹸﻞ ﻭﻻ ﳜﻒﱡ ﺇﻻ ﺑﺒﻌ ﹺ‬
‫ﻕ ** ﻓﺈﻥﱠ ﻋﻨﺪﻱ ﺭَﺍﺣَﱵ ﻭﺭﹺﻳﻘِﻲ ( ﻭﳑﺎ ُﻳ ﹶﻈﻦﱡ ﺃﹶﻧﻪ‬ ‫ﺐ ﺍﶈﻠﻮ ﹺ‬ ‫ﺨﻠِﻲ ﺑﺎﻟﺮﱠ ﹶﻛ ﹺ‬
‫ﺱ ﰲ ﺍﻟﺘﺪﻟﻴﻚ ‪ ) :‬ﺇ ﹾﻥ َﺗ ْﺒ َ‬
‫ﺃﻧﺸﺪﻧﺎ ﺃﺑﻮ ُﻧ ﻮَﺍ ﹺ‬
‫ﺐ ﺍﳊﺮﻳ ﹺﻖ ﻭﺃﻧﺸﺪﱐ ﺍﺑﻦ‬ ‫ﻭﻟﱠﺪَﻩ ﻗﻮﻟﹸﻪ ‪ ) :‬ﱂ ﺃ َﺭ ﻛﺎﻟﻠﱠﻴﻠ ِﺔ ﰲ ﺍﻟﺘﻮﻓﻴ ﹺﻖ ** ﺣِﺮﹰﺍ ﻋﻠﻰ ﻗﺎﺭﹺﻋ ِﺔ ﺍﻟﻄﺮﻳﻖ ( ﻛﺄﻥﱠ ﻓﻴﻪ ﹶﻟ َﻬ َ‬
‫ﲑﰲ‬‫ﺡ ( ) ﻻ َﺧ َ‬ ‫ﺏ ﰲ ﺍﻟﺘﺪﻟﻴﻚ ‪ ) :‬ﻻ ﺑﺎﺭَﻙ ﺍﻹﻟﻪ ﰲ ﺍﻷﺣْﺮﺍﺡﹺ ** ﻓﺈﻥ ﻓﻴﻬﺎ َﻋ َﺪ َﻡ ﺍﻟﻠﱢﻘﺎ ﹺ‬ ‫ﺾ ﺍﻷﻋﺮ ﹺ‬ ‫ﺍﳋﺎﺭَﻛﻲ ﻟﺒﻌ ﹺ‬
‫ﺡ(‬
‫ﺡ ** ﺇﻻ ﻣُﻨﺎﺟﺎﺓ ﺑﻄﻮ ِﻥ ﺍﻟﺮﱠﺍ ﹺ‬
‫ﺍﻟﺴﻔﺎﺡ ﻭﺍﻟﻠﱢﻘﺎ ﹺ‬

‫ﻱ ﺍﺳْﺮَﺍﺗِﻲ‬ ‫ﺖ ﺁ ﹺﻝ َﻣ ْﺮﹶﺛ ِﺪ ( ﺭﺍﺣﻠﱵ ﺭﹺﺟﻼ َ‬

‫ﻭﺃﻧﺸﺪﱐ ﳏﻤﺪ ﺑ ُﻦ َﻋﺒﱠﺎﺩ ‪َ ) :‬ﺗﺴْﺄﻟﹸﲏ ﻣﺎ َﻋﺘِﺪﻱ ﻭﻋﻨﺪﺩﻱ ** ﻓﺈﻧﲏ ﻳﺎ ﹺﺑْﻨ َ‬
‫ﺐ ** ﺣَﻠﻴﻠﹰﺔ ﻻ َﺗﺴْﻮﻣُﲏ ﻧَﻔ ﹶﻘ ْﻪ ( )‬
‫ﲑ ُﻣﺘﱠﺌ ﹴ‬‫ﺲﻏَ‬ ‫َﻳﺪِﻱ ﻭﺃﻧﺸﺪﱐ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ ﻟﺒﻌﺾ ﺍﳌﺪﻧﻴﱢﲔ ‪ ) :‬ﺃﹸﺻﻔِﻲ ﻫَﻮﻯ ﺍﻟﻨﻔ ﹺ‬
 ‫ﺖ ﻣُ ْﺮَﺗ ِﻔﻘﹶﻪ ( ﻭﺷﻌﺮٌ ﰲ ﺫﻟﻚ ﲰﻌﻨﺎﻩ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺪﻫﺮ ﻭﻫﻮ‬
‫ﺐ ﺇﺫﺍ ﻣﺎ ﺃ ْﺧ ﹶﻔ ﹾﻘ ُ‬
‫ﺴ ﹺ‬
‫ﺗﻜﻮ ﹸﻥ ﻋﻮﱐ ﻋﻠﻰ ﺍﻟﺰﻣﺎ ِﻥ ِﻟ ﹾﻞ ** ﹶﻛ ْ‬
‫ﺲ ﺑﻪ ** ﻓﺎﺟ ِﻠ ْﺪ ُﻋﻤَﲑﹶﺓ ﻻ ﻋﺎﺭٌ ﻭﻻ َﺣ َﺮﺝُ (‬ ‫ﺖ ﺑﻮﺍ ٍﺩ ﻻ ﺃﻧﻴ َ‬ ‫ﻗﻮﻟﹸﻪ ‪ ) :‬ﺇﺫﺍ َﻧ َﺰﹾﻟ َ‬

‫ﺼ ﹲﺔ ﹶﻗﻀﱠ ْﻴﺖُ ِﻣ ْﻦ ﻭﻃﹶﺮﻱ ** ﻟﻜ َﱠﻦ ﹺﺟ ﹾﻠ َﺪﺗَﻬﺎ ﺗُﺮْﰊ ﻋَﻠﹶﻰ ﺍﻟﺴﱠﻔﹶﻦ ( ) ﺃﺷﻜﻮ‬

‫ﻭﺃﻧﺸﺪﻧﺎ ﺃﺑﻮ ﺧﺎﻟﺪ ﺍﻟﻨﻤﲑﻱ ) ﻟﻮ ﺃﻬﻧﺎ َﺭ ْﺧ َ‬
‫ﱐ ﻳﺮﺩﱡ ﻋﻠﻰ ﺍﻷﻭ ﹺﻝ ﻗﻮﻟﹶﻪ ‪) :‬‬ ‫ﻕ ﻭَﺍﳊ َﺰ ِﻥ ( ﻭﻗﺎﻝ ﺍﻟﺬﱠﻛﻮﺍ ﱡ‬‫ﺖ ﺑﻪ ** ﻭﻣﺎ ﺃﻻﻗﻲ ِﻣ َﻦ ﺍﻹﻣْﻼ ﹺ‬ ‫ﺇﱃ ﺍﻟﻠﹼﻪ ﻧﻌْﻈﺎ ﻗ ْﺪ ﺑُﻠﻴ ُ‬
‫ﻒ **‬
‫ﺏ ( ) ﻭﺑﺎﻟﻌﺮﺍﻕ ﻧﺴﺎﺀٌ ﻛﹶﺎﻟﹶﻤﻬَﺎ ﹸﻗ ﹸﻄ ٌ‬‫ﺴﺒُﻮ ُ‬
‫ﺶ َﻣ ْ‬
‫ﺤ ُ‬‫ﺠﺰُ ﻣُﻄﱠﺮﺡ ﻭﺍﻟ ﹸﻔ ْ‬
‫ﺏ ** ﻭﺍﻟ َﻌ ْ‬
‫َﺟ ﹾﻠﺪِﻱ ﻋُﻤﲑَﹶﺓ ﻓﻴﻪ ﺍﻟﻌﺎﺭ ﻭﺍﳊﹸﻮ ُ‬
‫ﺻﻔﹼﺮﻫﺎ ﺍﻷﻛﻨﺎ ﹸﻥ ﻭﺍﻟﻄﱢﻴﺐ ( ﻗﺎﻝ ‪:‬‬ ‫ﺐ ( ) ﻭﻣﺎ ﻋُﻤﲑ ﹸﺓ ﻣ ْﻦ ﺛﺪْﻳﺎ َﺀ ﺣﺎﻟﻴ ٍﺔ ** ﻛﺎﻟﻌﺎﺝ َ‬ ‫ﺕ ﻣَﻨﺎﺟﹺﻴ ُ‬
‫ﺺ ﺍﻟﺴﱠ ْﻮ ﹺﻡ َﺧ ْﺪ ﹶﻻ ٌ‬
‫ﺑﺄﺭﺧ ﹺ‬
‫ﺕ ﺟُﻮﻋﺎ ﻗﺎﻝ ‪ :‬ﹶﻓ َﻮ َﺟ َﺪ ﺷﻴﺌﹰﺎ ﻓﻠﻢ ﻳﺄﻛﻠﻪ ﻭﻗﺎﻝ ﺍﳊﹶﺮﺍﻣﻲ‬‫َﻣﹶﺜﻞﹸ ﻫﺬﺍ ﺍﻟﺸﻌ ﹺﺮ ﻛﻤﺜﻞ ﺭﺟُﻞ ﻗﻴ ﹶﻞ ﻟﻪ ‪ :‬ﺃﺑﻮ َﻙ ﺫﺍﻙ ﺍﻟﺬﻱ ﻣﺎ َ‬
‫ﻕ ** ﻭﺃﹶﻳﺮٌ ﻻ ﻳﻨﺎ ُﻡ ﻭﻻ ُﻳﻨﹺﻴ ْﻢ (‬
‫‪ ) :‬ﻋِﻴَﺎﻝﹲ ﻋﺎﻟﹶﺔﹲ ﻭﻛﺴﺎ ُﺩ ﺳُﻮ ﹴ‬

‫ﳑﺎ ﻗﺎﻟﻮﺍ ﰲ ﺍﻟﺴﺮ‬

‫ﺖ ﻛﺎ ﹸﲤ ْﻪ ** ﻭﻛِﺘﻤﺎُﻧ ُﻪ ﺩﺍﺀٌ ِﻟ َﻤ ْﻦ ﻫﻮ ﻛﺎﲤﹸﻪ ( ﻭﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ‪ :‬ﻣﻦ‬

‫ّ ( ﻗﺎﻝ ﺍﺑﻦ ﻣﻴّﺎﺩﺓ ‪ ) :‬ﹶﺃﺗُ ﹾﻈ ﹺﻬﺮُ ﻣﺎ ﰲ ﺍﻟﺼﱠ ْﺪ ﹺﺭ ﺃ ْﻡ ﺃﻧ َ‬
‫ﺴﺮﱢﻩ ﻣﻮﺿﻌﹰﺎ ﻓﻘﺪ ﺃﺷﺎﻋﻪ ‪.‬‬ ‫ﺍﺭﺗﺎﺩ ﻟ ِ‬
‫ﲑ ﺍﳋِﻔﻲ ( ﻭﻗﺎﻝ‬
‫ﺉ ** ﻭﺳﺮﱡ ﺍﻟﺜﻼﺛ ِﺔ ﻏ ُ‬ ‫ﻭﺃﺭﻯ ﺍﻷﻭﻝ ﻗﺪ ﺃ ِﺫ ﹶﻥ ﰲ ﻭﺍﺣ ٍﺪ ﻭﻫﻮ ﻗﻮﻟﹸﻪ ‪ ) :‬ﻭ ِﺳﺮﱡ َﻙ ﻣﺎ ﻛﺎ ﹶﻥ ﻋﻨ َﺪ ﺍﻣﺮ ﹴ‬
‫ﺢ ﻧﺼﻴﺤﺎ (‬
‫ﻚ ** ﻓﺈﻥﱠ ﻟﻜﻞﱢ ﻧﺼﻴ ﹴ‬
‫ﺶ ﺳﺮﱠﻙ ﺇﻻ ﺇﻟﻴ َ‬
‫ﺍﻵﺧﺮ ﻓﻴﻤﺎ ﻳﻮﺍﻓﻖ ﻓﻴﻪ ﺍﳌﺜﻞ ﺍﻷﻭﻝ ‪ ) :‬ﻓﻼ ﺗُ ﹾﻔ ﹺ‬

‫ﺖ ﻏﹸﻮﺍﺓ ﺍﻟﺮﺟﺎ ** ﻝ ﻻ ﻳﺘﺮُﻛﻮﻥ ﺃﺩﳝﹰﺎ ﺻﺤﻴﺤﺎ ( ﻭﻗﺎﻝ ﻣﺴﻜﲔٌ ﺍﻟﺪﱠَﺍﺭﹺﻣﻲّ ‪ ) :‬ﺇﺫﺍ ﻣﺎ ﺧﻠﻴﻠﻲ ﺧﺎﻧﲏ‬ ‫) ﻓﺈﱐ ﺭﺃﻳ ُ‬
‫ﻉ ﺭﹺﺟﺎﻋُﻬﺎ ( )‬ ‫ﻭﺍﺋﺘﻤﻨﺘُﻪ ** ﻓﺬﺍ َﻙ ﻭﺩﺍﻋِﻴ ِﻪ ﻭﺫﺍ َﻙ ﻭَﺩﺍﻋُﻬﺎ ( ) َﺭ َﺩ ْﺩ ﺕُ ﻋﻠﻴﻪ ُﻭﺩّ ُﻩ ﻭﺗﺮﻛﺘُﻬﺎ ** ﻣﻄﻠﱠﻘ ﹰﺔ ﻻ ﻳُﺴﺘﻄﺎ ُ‬
‫ﺖ ﹸﺃﻃِﻠ ُﻊ ﺑﻌﻀَﻬ ْﻢ **‬
‫ﺶ ﺑﺄﺧﻼﻕ ﻗﻠﻴﻞ ﺧِﺪﺍﻋُﻬﺎ ( ) ﺃﹸ ﻭَﺍﺧﻲ ﺭﺟﺎ ﹰﻻ ﻟﺴ ُ‬ ‫ﻭﺇﱐ ﺍﻣﺮﺅٌ ﻣﲏ ﺍﳊﻴﺎ ُﺀ ﺍﻟﺬﻱ ﺗَﺮَﻯ ** ﺃﻋﻴ ُ‬
‫ﲑ ﺃﱐ ﺟﹺﻤﺎﻋُﻬﺎ ( ) ﻳَﻈﻠﱡﻮ ﹶﻥ ﺷَﺘﱠﻰ ﰲ ﺍﻟﺒﻼ ِﺩ ﻭﺳِﺮﱡﻫﻢ ** ﺇﱃ ﺻﺨﺮٍﺓ ﺃﻋﻴﺎ ﺍﻟﺮﱢﺟﺎ ﹶﻝ ﺍﻧﺼﺪﺍﻋُﻬﺎ (‬ ‫ﻋﻠﻰ ﺳﺮﱢ ﺑﻌﺾ ﻏ َ‬
‫ﺠ ﹴﻦ ﺍﻟﺜﱠﻘﹶﻔﻲّ ‪ ) ( :‬ﻭﻗﺪ ﺃﺟُﻮ ُﺩ ﻭﻣﺎ ﻣﺎﱄ ﺑﺬﻱ ﹶﻓَﻨ ﹴﻊ ** ﻭﺃﻛُﺘ ُﻢ ﺍﻟﺴﱢﺮﱠ ﻓﻴﻪ ﺿﺮﺑ ﹸﺔ ﺍ ﹾﻟﻌُﻨُ ﹺﻖ (‬
‫ﺤَ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ِﻣ ْ‬

‫ﺾ ﺍﳊﻜﻤﺎﺀ ‪ :‬ﻻ ﺗُﻄﻠ ْﻊ ﻭﺍﺣﺪﹰﺍ‬ ‫ﻭﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪ ،‬ﺭﺽ ﺍﷲ ﻋﻨﻪ ‪ :‬ﻣﻦ ﻛﺘﻢ ﺳﺮﻩ ﻛﺎﻥ ﺍﳋﻴﺎﺭ ﺑﻴﺪﻩ ﻭﻗﺎﻝ ﺑﻌ ُ‬
‫ﻚ ﻓﺎﻧﻈ ْﺮ ﺃﻳ َﻦ ﺗُﺮﻳ ﹸﻘ ُﻪ ‪.‬‬
‫ﻣﻦ ﺳِﺮﱢﻙ ﺇﻻ ﺑﻘﺪﺭ ﻣﺎ ﻻ ﲡ ُﺪ ﻓﻴﻪ ﺑﺪﱠﹰﺍ ﻣﻦ ﻣﻌﺎﻭﻧﺘﻚ ﻭﻗﺎﻝ ﺁﺧﺮ ‪ :‬ﺇﻥﱠ ِﺳﺮﱠ َﻙ ِﻣ ْﻦ َﺩ ِﻣ ِ‬
‫ﳋَﺒ ﹺﺮ ( ) ﻟﻜﻨﺖ ﺃ ﻭﱠ ﹶﻝ‬ ‫ﻉ ﻣﻦ ﺍﻷﺳﺮﺍ ﹺﺭ ﻭﺍ ﹶ‬ ‫ﺖ ** ﻣﲏ ﺍﻟﻀﻠﻮ ُ‬ ‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﻭﻟﻮ ﹶﻗ َﺪ ْﺭﺕُ ﻋَﻠﹶﻰ ﻧﺴﻴﺎ ِﻥ ﻣﺎ ﺍ ْﺷَﺘ َﻤ ﹶﻠ ْ‬
‫ﺖ ِﺳﺮّﹰﺍ ﺃﺣَﺪﹰﺍ **‬ ‫ﻣﻦ ﻳﻨﺴﻰ ﺳﺮﺍﺋﺮﻩ ** ﺇﺫ ﻛﻨﺖ ﻣﻦ ﻧﺸﺮﻫﺎ ﻳﻮﻣﹰﺎ ﻋﻠﻰ َﺧ ﹶﻄ ﹺﺮ ( ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) :‬ﻓﺈﺫﺍ ﺍ ْﺳﺘَﻮ َﺩ ْﻋ َ‬
‫ﺿﻴﱠ َﻊ ﺍﻹﺧْﻮﺍ ﹸﻥ ِﺳﺮّﹰﺍ ﻓﺈﻧﲏ ** ﻛﺘُﻮﻡٌ َﻷ ْﺳﺮَﺍ ﹺﺭ‬ ‫ﻚ ( ﻭﻗﺎﻝ ﻗﻴﺲ ﺑ ُﻦ ﺍﳋﻄﻴﻢ ‪ ) :‬ﻭﺇ ﹾﻥ َ‬ ‫ﻓﻘﺪ ﺍﺳﺘﻮﺩﻋﺖ ﺑﺎﻟﺴﺮﱢ َﺩ َﻣ ْ‬
‫ﲔ(‬‫ﲔ ( ) ﻳﻜﻮ ﹸﻥ ﻟﻪ ﻋﻨﺪﻱ ﺇﺫﺍ ﻣﺎ ﺍﺋﺘُ ِﻤ ْﻨﺘُﻪُ ** ﻣﻜﺎﻥﹲ ﺑﺴَﻮﺩﺍ ِﺀ ﺍﻟ ﹸﻔﺆَﺍ ِﺩ ﻣَﻜ ُ‬
‫ﺍﻟﻌَﺸﲑ ﺃﻣ ُ‬

‫ﺖ ﺣﻀﻨﻚ ﻓﻘﺎﻝ ‪ :‬ﻳﺎ ﺃﲪﻖ ﻓﻠ َﻢ ﺧﺒﺄﺗُﻪ ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺸﱢﻴﺺ ‪ ) :‬ﺿ ﹺﻊ ﺍﻟﺴﺮّ‬
‫ﻭﻗﻴﻞ ﳌﹶﺰﺑﱢﺪ ‪ :‬ﻳﺎ ﻣُﺰَﺑﱢﺪ ﻣﺎ ﻫﺬﺍ ﺍﻟﺬﻱ ﲢ َ‬
‫ﺉ ﺫﻱ ﺣﻔﻴﻈ ٍﺔ ** ﻳَﺮَﻯ‬
‫ﺖ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﺼﱠﺨﺮ ( ) ﻭﻟﻜﻨﻬﺎ ﻗﻠﺐ ﺍﻣﺮ ﹴ‬ ‫ﺖ ﺑﺼﺨﺮ ٍﺓ ** ﺻَﻠﻮ ٍﺩ ﻛﻤﺎ ﻋﺎَﻳ ْﻨ َ‬
‫ﺻﻤﱠﺎ َﺀ ﻟﻴﺴ ْ‬
‫ﰲ َ‬
‫ﺿ ْﻴ َﻌ ﹶﺔ ﺍﻷﺳﺮﺍﺭﹺ ﻫﺘﺮﹰﺍ ﻣﻦ ﺍﳍﺘﺮ ( ﻭﻗﺎﻝ ﺳُﺤَﻴﻢٌ ﺍﻟﻔﻘﻌﺴﻲّ ﰲ ﻧﺸﺮ ﻣﺎ ﻳُﻮ َﺩﻉُ ﻣﻦ ﺍﻟﺴﱢﺮﱢ ‪:‬‬
‫َ‬
 ‫ﺕ ﻟﻴﻠ ُﻪ **‬
‫) ﻭﻻ ﺃﻛُﺘ ُﻢ ﺍﻷﺳﺮﺍﺭَ ﹶﻟ ِﻜ ْﻦ ﺃﹸﺫﻳﻌُﻬﺎ ** ﻭﻻ ﺃ َﺩﻉُ ﺍﻷﺳﺮﺍﺭَ ﺗَﻐْﻠﻲ ﻋَﻠﹶﻰ ﻗﻠﱯ ( ) ﻭﺇﻥ ﻗﻠﻴ ﹶﻞ ﺍﻟﻌﻘ ﹺﻞ ﻣﻦ ﺑﺎ َ‬
‫ﺗﻘﻠﱢﺒﻪ ﺍﻷﺳﺮﺍﺭُ ﺟﻨﺒﹰﺎ ﺇﱃ ﺟﻨﺐ ( ﻭﻗﺎﻝ ﺍﻟ ﹶﻔﺮّﺍﺭﺍﻟﺴﱡﻠﹶﻤﻰ ﻭﻫﺬﺍ ﺍﻟﺸﻌﺮ ﰲ ﻃﺮﻳ ﹺﻖ ﺷﻌ ﹺﺮ ُﺳﺤَﻴ ﹴﻢ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﰲ ﻣﻌﲎ‬
‫ﺡ‬
‫ﺺ ﺍﻟﺮﻣﺎ ُ‬ ‫ﺖ ﻬﺑﺎﻳﺪﻱ ( ) ﻭﺗﺮﻛُﺘ ُﻬ ْﻢ ﺗﻘ ُ‬
‫ﺖ ﻧﻔﻀ ُ‬‫ﺍﻟﺴﺮﱢ ﻭﻫﻮ ﻗﻮﻟﻪ ‪ ) :‬ﻭﻛﺘﻴﺒ ٍﺔ ﻟﺒﺴﺘﻬﺎ ﺑﻜﺘﻴﺒٍﺔ ** ﺣﱴ ﺇﺫﺍ ﺍﻟﺘﺒﺴ ْ‬
‫ﺖ ﺩﻭﻥ ﺭﺟﺎﳍ ْﻢ ‪ :‬ﻻ َﺗ ْﺒ َﻌ ِﺪ‬
‫ﲔ ﻣﻨﺠﺪ ﹴﻝ ﻭﺁﺧﺮ ﻣﺴﻨ ِﺪ ( ) ﻣﺎ ﻛﺎ ﹶﻥ ﻳﻨﻔﻌﲏ ﻣﻘﺎ ﹸﻝ ﻧﺴﺎﺋﻬﻢ ** ﻭﻗﺘﻠ ُ‬
‫ﻇﻬﻮﺭﻫﻢ ** ﻣﻦ ﺑ ﹺ‬
‫ﺱ‬
‫ﺖ ﻣﻦ ﺃﺻﺤﺎﺏ ِﻣ ْﺮﺩَﺍ ﹺ‬
‫( ﲣﺎﺫﻝ ﺃﺳﻠﻢ ﺑﻦ ﺯﺭﻋﺔ ﻭﻗﻴﻞ ﻷﺳﻠﻢ ﺑﻦ َﺯﺭْﻋﺔ ﺇﻧﻚ ﺇﻥ ﺍﻬﻧﺰﻣ َ‬

‫ﺐ ﻋﻠﻴﻚ ﺍﻷﻣﲑ ﻋﺒﻴ ُﺪ (‬

‫ﻀ َ‬‫ﺑﻦ ﺃﺩﻳﱠﺔ ﻏ ِ‬
‫ﺐ ﻋﻠﻲﱠ ﻭﺃﻧﺎ ﺣﻲﱞ ﺃﺣﺐﱡ ﺇﱄﱠ ِﻣ ْﻦ ﺃﻥ ﻳﺮﺿَﻰ ﻋﲏ ﻭﺃﻧﺎ َﻣﻴﱢﺖ ‪.‬‬
‫ﺍﻟﻠﹼﻪ ﺑﻦ ﺯﻳﺎﺩ ﻗﺎﻝ ‪ :‬ﻳﻐﻀ ُ‬
‫ﺝ ﻭﻛﺎﻥ ﺃﻛﺜﺮ ﻣﻨﻬﻢ ﻋﺪﺩﹰﺍ ﻭ ُﻋﺪّﺓ‬‫ﺖ ﻟﻪ ﺍﳋﻮﺍﺭ ُ‬‫ﺿ ْ‬‫ﱄ ﺩ ْﺳﺘَﱮ ﻓﺨﺮﺝ ﺇﻟﻴﻬﺎ ﰲ ﺃﺻﺤﺎﺑﻪ ﻓﻠﻤﺎ ﺷﺎﺭﻓﹶﻬﺎ ﻋﺮ َ‬ ‫ﻗﺎﻝ ‪ :‬ﻭﻭ ﹶ‬
‫ﻓﻘﺎﻝ ‪ :‬ﻭﺍﻟﻠﹼﻪ ﻷﺻﺎﻓﱠﻨﱠﻬﻢ َﻭﻷُ َﻋﺒﱢَﻴﻦّ ﺃﺻﺤﺎﺑﲔ ﻓﻠﻌﻠﻬﻢ ﺇﺫﺍ ﺭﺃﻭﺍ ﻛ ﹾﺜ َﺮ ﻬﺗﹸﻢ ﺍﻧﺼﺮﻓﻮﺍ ﻭﻻ ﺃﺯﺍﻝ ﺑﺬﻟﻚ ﻗﻮﻳﱠﹰﺎ ﰲ ﻋﻤﻠﻲ‬
‫ﻫﺬﺍ ﻓﻠﻤﺎ ﺭﺃﺕ ﺍﳋﻮﺍﺭﺝ ﻛﺜﺮ ﹶﺓ ﺍﻟﻘﻮﻡ ﻧﺰﻟﻮﺍ ﻋﻦ ﺧﻴﻮﳍﻢ ﻓﻌَﺮْﻗﹶﺒُﻮﻫَﺎ ﻭﻗﻄﱠﻌﻮﺍ ﺃﺟﻔﺎ ﹶﻥ ﺳﻴﻮﻓﻬﻢ ﻭﻧﺒﺬﻭﺍ ﻛﻞ ﺩﻗﻴ ﹺﻖ‬
‫ﺕ ﺍﻷﲪﺮ ‪.‬‬ ‫ﺻﺒﱡﻮﺍ ﺃﺳﻘِﻴَﺘَﻬُﻢ ﻓﻠﻤﺎ ﺭﺃﻯ ﺫﻟﻚ ﺭﺃﻯ ﺍﳌﻮ َ‬
‫ﻛﺎﻥ ﻣﻌﻬﻢ ﻭ َ‬

‫ﻓﺄﻗﺒﻞ ﻋﻠﻴﻬﻢ ﻓﻘﺎﻝ ‪ :‬ﻋﺮﻗﺒﺘﻢ ﺩﻭﺍﺑﱠﻜﻢ ﻭﻗﻄﱠﻌﺘﻢ ﺃﺟﻔﺎﻥ ﺳﻴﻮﻓِﻜﻢ ﻭﻧﺒﺬﰎ ﺩﻗﻴﻘﻜﻢ ﺧﺎ َﺭ ﺍﻟﻠﹼﻪ ﻟﻨﺎ ﻭﻟﻜﻢ ﰒ ﺿﺮ َ‬
‫ﺏ‬
‫ﻑ ﻋﻨﻬﻢ ‪.‬‬
‫ﻭﺟﻮَﻩ ﺃﺻﺤﺎﺑﻪ ﻭﺍﻧﺼﺮ َ‬
‫ﻕ ﺇﺑﺮﺍﻫﻴ ُﻢ ﺑﻦ ﺳﻴّﺎ ﹴﺭ ﺍﻟﻨﻈﱠﺎﻡ ﹶﺃﺿْﻴ َﻖ ﺍﻟﻨﺎﺱ ﺻﺪﺭﹰﺍ ﲝﻤ ﹺﻞ ﺳﺮﱟ ﻭﻛﺎﻥ ﺷﺮﱠ‬
‫ﺤ ْﻤ ﹺﻞ ﺍﻟﺴﺮّ ﻭﻛﺎﻥ ﺃﺑﻮ ﺇﺳﺤﺎ َ‬
‫ﺿﻴﻖ ﺍﻟﻨﻄﱠﺎﻡ ﹺﺑ َ‬
‫ﺐ ﺍﻟﺴﺮّ ‪.‬‬
‫ﺐ ﺍﻟﺴﺮ ﻭﻛﺎﻥ ﺇﺫﺍ ﱂ ﻳﺆﻛﱢ ْﺪ ﻋﻠﻴﻪ ﺭﲟﺎ ﻧﺴِﻲ ﺍﻟ ِﻘﺼﱠ ﹶﺔ ﻓﻴﺴﻠ ُﻢ ﺻﺎﺣ ُ‬ ‫ﻣﺎ ﻳﻜﻮﻥ ﺇﺫﺍ ُﻳ َﺆﻛﱢﺪ ﻋﻠﻴﻪ ﺻﺎﺣ ُ‬
‫ﺐ ﻣﻨﻚ ﺃﻭﺩﻋﺘُﻚ ِﺳﺮّﹰﺍ ﻓﻠﻢ ﺗﺼﱪ ﻋﻦ ﻧﺸﺮﻩ ﻳﻮﻣﹰﺎ‬ ‫ﻭﻗﺎﻝ ﻟﻪ ﻣﺮ ﹰﺓ ﻗﺎﺳﻢٌ ﺍﻟﺘﻤﱠﺎﺭ ‪ :‬ﺳﺒﺤﺎﻥ ﺍﻟﻠﹼﻪ ﻣﺎ ﰲ ﺍﻷﺭﺽ ﺃﻋﺠ ُ‬
‫ﻭﺍﺣﺪﹰﺍ ﻭﺍﻟﻠﹼﻪ ﻷﺷﻜﻮﻧّﻚ ﻟﻠﻨﺎﺱ ‪.‬‬
‫ﺽ ﺑﺄﻥ‬
‫ﺐ ﺍﻵﻥ ﱂ ﻳﺮ َ‬
‫ﻓﻘﺎﻝ ‪ :‬ﻳﺎ ﻫﺆﻻﺀ َﺳﻠﹸﻮﻩ َﻧ َﻤ ْﻤﺖُ ﻋﻠﻴﻪ ﻣﺮ ﹰﺓ ﻭﺍﺣﺪ ﹰﺓ ﺃﻭ ﻣﺮﺗﲔ ﺃﻭ ﺛﻼﺛﹰﺎ ﺃﻭ ﺃﺭﺑﻌﹰﺎ ﻓﻠﻤﻦ ﺍﻟﺬﻧ ُ‬
‫ﺐ ﻛﻠﻪ ﻟﺼﺎﺣﺐ ﺍﻟﺴﺮّ ‪.‬‬ ‫ﻳﺸﺎﺭﻛﻪ ﰲ ﺍﻟﺬﱠﻧﺐ ﺣﱴ ﺻﻴﱠ َﺮ ﺍﻟﺬﹼﻧ َ‬

‫ﺷﻌﺮ ﰲ ﺣﻔﻆ ﺍﻟﺴﺮ‬

‫ﺾ ﺍﻟﺸﻌﺮﺍﺀ ‪ ) :‬ﻫﻮَﻯ ﰊ ﺇﱃ ُﺣﺒﱢﻬﺎ ﻧﻈﹾﺮﺓﹲ ** ُﻫ ﹺﻮﻱﱠ ﺍﻟﻔﺮﺍﺷ ِﺔ ﻟﻠﺠﺎﺣ ﹺﻢ ( ﻭﻗﺎﻝ ﺍﻟﺒَﻌﻴﺚ ‪ ) :‬ﻓﺈ ﹾﻥ ﺗَﻚ‬‫ّ ( ﻭﻗﺎﻝ ﺑﻌ ُ‬
‫ﻟﹶﻴﻠﹶﻰ َﺣﻤﱠ ﹶﻠﺘْﲏ ﻟﹸﺒﺎَﻧ ﹰﺔ ** ﻓﻼ ﻭﺃﰊ ﻟﻴﻠﻰ ﺇﺫﹰﺍ ﻻ ﺃﺧُﻮﻧُﻬﺎ ( ) َﺣ ِﻔ ﹾﻈﺖُ ﳍﺎ ﺍﻟﺴﺮّ ﺍﻟﺬﻱ ﻛﺎﻥ ﺑﻴﻨﻨﺎ ** ﻭﻻ ﳛ ﹶﻔﻆﹸ ﺍﻷﺳﺮﺍ َﺭ‬
‫ﺚ ** ﻓﺄﻓﺸﺘ ُﻪ ﺍﻟﺮﺟﺎ ﹸﻝ ﻓﻤ ْﻦ ﺗﻠﻮ ُﻡ ( )‬
‫ﺇﻻ ﺃﻣﻴﻨُﻬﺎ ( ﻭﻗﺎﻝ ﺭﺟﻞﹲ ﻣﻦ ﺑﲏ ﺳَﻌﺪ ‪ ) :‬ﺇﺫﺍ ﻣﺎ ﺿﺎﻕ ﺻﺪﺭُﻙ ﻋﻦ ﺣﺪﻳ ٍ‬
‫ﺖ ﻣﻦ ﺃﻓﺸﻰ ﺣﺪﻳﺜﻲ ** ﻭﺳﺮﻱ ﻋﻨﺪﻩ ﻓﺄﻧﺎ ﺍﻟﻈﻠﻮ ُﻡ ( ) ﻭﺇﱐ ﺣﲔ ﺃﺳﹶﺄﻡُ ﲪ ﹶﻞ ﺳﺮﻯ ** ﻭﻗﺪ ﺿَﻤﻨﺘُﻪُ‬ ‫ﺇﺫﺍ ﻋﺎﺗﺒ ُ‬
‫ﺕ ﳘﻮ ُﻡ ( ) ﻭﺃﻃﻮﻱ ﺍﻟﺴﺮ ﺩﻭ ﹶﻥ ﺍﻟﻨﺎﺱ‬
‫ﻼ ** ﻭﻻ ﻋﺮﺳﻰ ﺇﺫﺍ ﺧﻄﺮ ْ‬
‫ﺖ ﳏﺪﺛﹰﺎ ﺳﺮﻯ ﺧﻠﻴ ﹰ‬ ‫ﺻﺪﺭﻱ ﺳﺆﻭ ُﻡ ( ) ﻭﻟﺴ ُ‬
‫ﺖ ﻣﻦ ﺳ ﹴﺮ ﻛﺘﻮ ُﻡ (‬
‫ﺇﱐ ** ﳌﻜﺎ ﺍﺳﺘﻮﺩﻋ ُ‬
 ‫ﺼﻨَﻊ‬
‫ﺦ ‪ :‬ﻭﳛَﻚ ﻫﺎﻫﻨﺎ ﻧﺎﺱٌ ﻳﺴﺮﻕ ﺃﺣﺪُﻫﻢ ﲬﺴﲔ ﺳﻨﺔ ﻭﻳﺰْﱐ ﲬﺴﲔ ﺳﻨ ﹰﺔ ﻭَﻳ ْ‬ ‫ﻋﺬﺍﺭ ﺷﻴﺦ ﻗﺎﻝ ‪ :‬ﻭﻗﻴﻞ ﻟﺸﻴ ﹴ‬
‫ﺕ ﺑﻪ ﰲ‬
‫ﺖ ﻣﻨ ﹸﺬ ﲬﺴ ِﺔ ﺃﺷﻬﺮ ﻭﻗﺪ ﺷُﻬﺮ َ‬‫ﺍﻟﻌﻈﺎﺋﻢ ﲬﺴﲔ ﺳﻨﺔ ﻭﻫﻮ ﰲ ﺫﻟﻚ ﻛﻠﻪ ﻣﺴﺘﻮﺭ ﲨﻴﻞ ﺍﻷﻣﺮ ﻭﺃﻧﺖ ﺇﳕﺎ ﻟﹸ ﹾﻄ َ‬
‫ﺍﻵﻓﺎﻕ ﻗﺎﻝ ‪ :‬ﺑﺄﰊ ﺃﻧﺖ ﻭﻣﻦ ﻳﻜﻮﻥ ﺳﺮﱡ ُﻩ ﻋﻨﺪ ﺍﻟﺼﱢ ْﺒﻴَﺎﻥ ﺃﻱﱡ ﺷﻲﺀ ﺗﻜﻮ ﹸﻥ ﺣﺎﻟﹸﻪ ‪.‬‬
‫ﺖ ﺃﻋْﻠ ُﻢ‬
‫ﺱ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﻟﻌﺒﺪ ﺍﻟﻠﹼﻪ ﺍﺑﻨﻪ ‪ :‬ﻳﺎ ُﺑﲏّ ﺃﻧ َ‬
‫ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺍﳍﺎﴰﻲ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺍﻟﻌﺒﺎ ُ‬
‫ﻣﻨّﻲ ﻭﺃﻧﺎ ﹶﺃ ﹾﻓ ﹶﻘﻪُ ﻣﻨﻚ‬

‫ﻆ ﻋﲏ ﺛﻼﺛﹰﺎ ‪ :‬ﻻُﺗﻔﹾﺶ ﻟﻪ ﺳﺮّﹰﺍ ﻭﻻ َﺗ ْﻐﺘَﺎَﺑﻦﱠ ﻋﻨﺪﻩ ﺃﺣﺪﹰﺍ ﻭﻻ‬

‫ﺇﻥ ﻫﺬﺍ ﺍﻟﺮﺟ ﹶﻞ ُﻳﺪْﻧﻴﻚ ﻳﻌﲏ ُﻋﻤَﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻓﺎﺣﻔ ﹾ‬
‫َﻳﻄﱠ ِﻠ َﻌﻦﱠ ﻣﻨﻚ ﻋﻠﻰ ِﻛﺬﹾﺑﺔ ‪ ) .‬ﰲ ﺫﻛﺮ ﺍﳌﹸﲎ ( ﻗﺎﻝ ‪ :‬ﺳﺌﻞ ﺍﺑﻦ ﺃﰊ ﺑﻜﺮﺓ ‪ :‬ﺃﻱﱡ ﺷﻲﺀ ﺃﺩْ ﻭَﻡ ﺇﻣﺘﺎﻋﹰﺎ ﻗﺎﻝ ‪ :‬ﺍﳌﹸﻨَﻰ ‪.‬‬
‫ﺨ ِﻠ ﹾﻘ َﻦ ﺍﻟﻌﻘﹾﻞ ﻭﻓﻴﻬﺎ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﻟﻀّﻌﻒ ‪ :‬ﺳﺮﻋ ﹸﺔ ﺍﳉﻮﺍﺏ‬
‫ﻗﺎﻝ ‪ :‬ﻭﻗﺎﻝ ﻳﺰﻳﺪ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﻋﻠﻰ ﻣِﻨﱪﹺﻩ ‪ :‬ﺛﻼ ﺙﹲ ﻳُ ْ‬
‫ﻭﻃﹸﻮﻝ ﺍﻟﺘﻤﻨﱢﻲ ﻭﺍﻻﺳﺘﻐﺮﺍﻕ ﰲ ﺍﻟﻀﱠﺤﻚ ‪.‬‬
‫ﻭﻗﺎﻝ ﻋﺒﺎﻳﹸﺔ ﺍﳉﹸﻌْﻔﻲ ‪ :‬ﻣﺎ ﺳﺮّﱐ ﺑﻨﺼﻴﱯ ﻣﻦ ﺍﳌﲎ ُﺣ ْﻤ ُﺮ ﺍﻟﻨﱠﻌﻢ ‪.‬‬

‫ﻭﻗﺎﻝ ﺍﻷﺻﻤﻌﻲ ‪ :‬ﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﺍﻟﺰﱢﻧﺎﺩ ‪ :‬ﺍﳌﲎ ﻭﺍﳊﹸﻠﹸﻢ ﺃﺧَﻮﺍ ِﻥ ‪.‬‬

‫ﻭﻗﺎﻝ ﻣُﻌﻤﱠﺮ ﺑﻦ ﻋَﺒﱠﺎﺩ ‪ :‬ﺍﻷﻣﺎﱐ ﻟﻠﻨﱠﻔﺲ ﻣﹸﺜ ﹸﻞ ﺍﻟﺘﱡﺮﱠﻫﺎﺕ ِﻟﻠﱢﺴﺎﻥ ‪.‬‬
‫ﺻ َﺪﻕُ ﻭﺍﻵﻣﺎ ﹸﻝ ﻛﺎﺫﺑﺔﹲ ** ﻭ ُﺟ ﱡﻞ ﻫﺬِﻱ ﺍﳌﻨَﻰ ﰲ ﺍﻟﺼﱠﺪﻭﺭ ﹺﻭﺳْﻮﺍﺱُ ( ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) :‬ﺇﺫﺍ‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﺍﻟﻠﹼ ُﻪ ﺃ ْ‬
‫ﺕ‬
‫ﺲ ( ) ﻟﻮﻻ ﺍﳌﲎ ِﻣﺖﱡ ﻣﻦ َﻫﻢﱟ ﻭﻣﻦ َﺣﺰَﻥ ** ﺇﺫﺍ ﺗﺬﻛﺮ ُ‬‫ﺱ ﺃﻣﻮﺍ ﹺﻝ ﺍﳌﻔﺎﻟﻴ ﹺ‬ ‫ﹶﲤﻨﱠ ْﻴﺖُ ﻣﺎ ﹰﻻ ﺑﺖﱡ ﻣُﻐﺘﺒﻄﹰﺎ ** ﺇﻥﹼ ﺍﳌﲎ ﺭﻭ ُ‬
‫ﺾ ﺍﻷﻋﺮﺍﺏ ‪:‬‬ ‫ﺲ ( ﻭﻗﺎﻝ ﺑﻌ ُ‬ ‫ﻣﺎ ﰲ ﺩﺍﺧ ﹺﻞ ﺍﻟﻜﻴ ﹺ‬

‫ﺚ ﺍﻟﺰﻣﺎ ِﻥ‬
‫ﱐ ﻣِﻦ ﺳَﻠﻤﻰ ﺣﺴﺎﻥﹲ ﻛﺄﳕﺎ ** ﺳَﻘﺘْﲏ ﻬﺑﺎ ﺳَﻠﻤَﻰ ﻋﻠﻰ ﻇﻤﺄ ﺑﺮﺩَﺍ ( ﻭﻗﺎﻝ ﺑﺸﺎﺭ ‪ ) :‬ﹶﻛ َﺮﺭْﻧﺎ ﺃﺣﺎﺩﻳ ﹶ‬ ‫) ﺃﻣﺎ ﱡ‬
‫ﺐ ﻣﻦ‬‫ﺍﻟﺬﻱ َﻣﻀﻰ ** ﻓﻠﺬ َﻩ ﻟﻨﺎ ﳏﻤﻮﺩُﻫﺎ ﻭﺫﻣِﻴﻤﻬﺎ ( ﻭﺭﻭَﻯ ﺍﻷﺻﻤﻌﻲﱡ ﻋﻦ ﺑﻌﻀﻬﻢ ﺃﻧﻪ ﻗﺎﻝ ‪ :‬ﺍﻻﺣﺘﻼﻡ ﺃﻃﻴ ُ‬
‫ﺍﻟ ِﻐﺸْﻴﺎﻥ ‪.‬‬
‫ﻭﲤﻨﱢﻴﻚ ﻟﺸﻲﺀ ﺃﻭﻓ ُﺮ ﺣﻈﹰﺎ ﰲ ﺍﻟﻠﱠﺬِﺓ ﻣﻦ ﹸﻗﺪْﺭﺗﻚ ﻋﻠﻴﻪ ‪.‬‬
‫ﺝ ﺇﱃ ﺍﳊﻔﻆ ‪.‬‬ ‫ﻚ ﺣﻘﻮﻕٌ ﻭﺧﺎﻑ ﺍﻟﺰﻭﺍ ﹶﻝ ﻭﺍﺣﺘﺎ َ‬ ‫ﺖ ﻋﻠﻴﻪ ﰲ ﺫﻟﻚ ﺍِﳌ ﹾﻠ َ‬
‫ﻚ ﻭ َﺟَﺒ ْ‬
‫ﺐ ﺇﱃ ﺃﻧﻪ ﺇﺫﺍ ﻣﹶﻠ َ‬‫ﻗﺎﻝ ‪ :‬ﻛﺄﻧﻪ ﹶﺫ َﻫ َ‬
‫ﺱ ﻋﻠﻴﻪ ‪.‬‬ ‫ﺖ ﻣﺆﻭﻧ ﹸﺔ ﺍﻟﻨﺎ ﹺ‬
‫ﺖ ﻧﻌﻤﹸﺔ ﺍﻟﻠﱠﻪ ﻋﻠﻰ ﺃﺣ ٍﺪ ﺇﻻﱠ ﻋﻈﻤ ْ‬ ‫ﻭﻗﺎﻝ ‪ :‬ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﳌﺄﺛﻮﺭ ‪ :‬ﻣﺎ ﻋﻈﹸﻤ ْ‬
‫ﺏ ﻗﺎﻝ ‪ :‬ﻳﺎ ﺍﺑ َﻦ ﹸﺃﻡﱢ ﻣﻦ ﻳﺴﺮﱡ ُﻩ ﺩﺧﻮ ﹸﻝ ﺍﻟﻨﺎﺭ ﺑﺎﺠﻤﻟﺎﺯ ‪.‬‬‫ﻗﺎﻝ ‪ :‬ﻭﻗﻴﻞ ﳌﺰﺑﱢﺪ ‪ :‬ﺃﻳﺴﺮﱡﻙ ﺃﻥ ﻋﻨﺪَﻙ ﻗﻨﱢﻴﻨ ﹶﺔ َﺷﺮَﺍ ﹴ‬
‫ﺺ ﻭﻗﺎﻟﻮﺍ ﻟﻪ ‪:‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﻗﺪّﻣﻮﺍ ﺇﱃ ﺃﰊ ﺍﳊﺎﺭﺙ ُﺟﻤﱠﻴﺰ ﺟﺎ َﻡ ﺧﺒﻴ ﹴ‬

‫ﺃﹶﻫﺬﺍ ﺃﻃَﻴﺐُ ﺃﻡ ﺍﻟﻔﺎﻟﻮﺫﹶﺝ ﻗﺎﻝ ‪ :‬ﻻ ﺃﻗﹾﻀﻲ ﻋﻠﻰ ﻏﺎﺋﺐ ‪( .‬‬

‫ﻗﺎﻝ ‪ :‬ﻭﻗﺎﻝ ﻣَﺪﻳﲏﱞ ﻟﺮﺟﻞ ‪ :‬ﺃﻳﺴﺮﱡﻙ ﺃﻥ ﻫﺬﻩ ﺍﻟﺪﺍﺭ ﻟﻚ ﻗﺎﻝ ‪ :‬ﻧﻌﻢ ﻗﺎﻝ ‪ :‬ﻭﻟﻴﺲ ﺇﻻ َﻧ َﻌ ْﻢ ﻓﻘﻂ ﻗﺎﻝ ‪ :‬ﻓﻤﺎ ﺃﻗﻮﻝ‬
‫ﻗﺎﻝ ‪ :‬ﺗﻘﻮﻝ ‪ :‬ﻧَﻌﻢ ﻭﺃﺣﻢّ ﺳَﻨﺔ ﻗﺎﻝ ‪ :‬ﻧﻌﻢ ﻭﺃﻧﺎ ﺃﻋْﻮﺭ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﻗﻴﻞ ﳌﺰﺑﱢﺪ ‪ :‬ﺃﻳﺴُﺮﱡﻙ ﺃﻥ ﻫﺬﻩ ﺍﳉﹸﺒﱠ ﹶﺔ ﻟﻚ ﻗﺎﻝ ‪ :‬ﻧﻌﻢ ﻭﺃﹸﺿ َﺮﺏُ ﻋﺸﺮﻳﻦ ﺳﻮﻃﹰﺎ ﻗﺎﻝ ‪ :‬ﻭ ﹶﱂ ﺗﻘﻮ ﹸﻝ ﻫﺬﺍ ﻗﺎﻝ ‪:‬‬
 ‫ﻷﻧﻪ ﻻ ﻳﻜﻮﻥ ﺷﻲﺀٌ ﺇﻻ ﺑﺸﻲﺀ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﻗﺎﻝ ﻋﺒ ُﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ َﺑﻜﹾﺮﺓ ‪َ :‬ﻣ ْﻦ ﲤﻨﱠﻰ ﻃﻮﻝ ﺍﻟﻌﻤﺮ ﻓﻠﹾﻴ َﻮﻃﱢ ْﻦ ﻧﻔﺴﻪ ﻋﻠﻰ ﺍﳌﺼﺎﺋِﺐ ‪.‬‬
‫ﺥ ﺃﻭ ﻋﻢﱟ ﺃﻭ ﺍﺑﻦ ﻋﻢﱟ ﺃﻭ ﺻﺪﻳﻖ ﺃﻭ ﺣَﻤﻴﻢ ﻭﻗﺎﻝ ﺍﺠﻤﻟﻨﻮﻥ ‪ ) :‬ﺃﻳﺎ ﺣﺮﺟﺎﺕ ﺍﳊﻲﱢ‬ ‫ﺕﺃﹴ‬ ‫ﻳﻘﻮﻝ ‪ :‬ﺇﻧﻪ ﻻ ﳜﻠﻮ ﻣﻦ ﻣﻮ ِ‬
‫ﺚ ﲢﻤﻠﻮﺍ ** ﺑﺬﻱ ﺳﻠ ﹴﻢ ﻻ ﺟﺎﺩَﻛﻦّ ﺭﺑﻴ ُﻊ (‬
‫ﺣﻴ ﹸ‬

‫ﻉ ﻗﻄﺎﳌﺎ ** ﻬﻧﻴﺘﻚ ﻋﻦ‬ ‫ﺐ ﺷﻌﺎ ﹺ‬ ‫ﻚ ﻣﻦ ﻗﻠ ﹴ‬ ‫ﻉ ( ) ﻓﻘﺪﺗ َ‬ ‫ﲔ ﺑﻠﻰ ﱂ ﺗﺒﻠﻬﻦﱠ ﺭﺑﻮ ُ‬

‫ﻚ ﺍﻟﻼﰐ ﲟﻨﻌَﺮﺝ ﺍﻟﻠﻮﻯ ** ﺑﻠ َ‬‫) ﻭﺧﻴﻤﺎﺗ ِ‬
‫ﻉ ( ) ﺃﻣﺎﱐﹼ ﺑﻌﺾ ﺍﳋﻮﺍﺭﺝ (‬ ‫ﺖ ** ﻣﻨﺎ َﻙ ﺛﻨﺎﻳﺎ ﻣﺎ ﳍﻦّ ﻃﻠﻮ ُ‬‫ﺐ ﻭﺃﺷﺮﻓ ْ‬‫ﲑ ﺍﻟﻘﺮﻳ ﹺ‬
‫ﻫﺬﺍ ﻭﺃﻧﺖ ﲨﻴ ُﻊ ( ) ﻓﻘﺮﺑﺖ ﱄ ﻏ َ‬
‫ﺖ ﻋﺮﺑﻴّﹰﺎ ﻃﺎﻋﺔ ‪ :‬ﺃﻭ ﻣﺎﺗﺖ ﺃﻡّ ﻋَﻤْﺮﻭ‬
‫ﻗﺎﻝ ‪ :‬ﻭﻗﺎﻝ ﻋﺒ ُﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﻷﺷﻌﺚ ‪ :‬ﻟﻮﻻ ﺃﺭﺑ ُﻊ ﺧِﺼﺎﻝ ﻣﺎ ﺃﻋﻄﹶﻴ ُ‬
‫ﺕ ﺍﻟﻘﺮﺁﻥ ﻭﻟﻮ ﱂ ﻳﻜﻦ ﺭﺃﺳﻲ ﺻﻐﲑﹰﺍ ‪.‬‬ ‫ﺴﺒْﺖ ﻭﻟﻮ ﹶﻗﺮَﺃ ُ‬
‫ﻳﻌﲏ ﺃﻣّﻪ ﻭﻟﻮ َﻧ َ‬
‫ﺖ ﺍﻟﺸﺎﻫ َﺪ ﻭﺍﳌﺜﹶﻞ‬
‫ﺖ َﻋ ﹶﻠﻲﱠ ﺳﻨﺔﹲ ﺣﱴ ﺭﻭﻳ ُ‬
‫ﺖ ﺇﱃ ﺍﻟﺮﻭﺍﺓ ﻓﻤﺎ ﺃَﺗ ْ‬
‫ﻗﺎﻝ ‪ :‬ﻭﻗﺪِﻡ ﻋﺒ ُﺪ ﺍﳌﻠﻚ ﻭﻛﺎﻥ ﳛﺐﱡ ﺍﻟﺸﱢﻌﺮ ﻓﺒﻌ ﹾﺜ ُ‬
‫ﻭ ﹶﻓﻀُﻮ ﹰﻻ ﺑﻌﺪ ﺫﻟﻚ ﻭﻗِﺪﻡ‬

‫ﺝ ﺣﱴ ﺃﺣﺞّ‬
‫ﺕ ﺍﻟﻨﱠﺴﱠﺎﺑﲔ ﻓﺘﻌﻠﹼﻤﺘُﻪ ﻗﺎﻝ ‪ :‬ﻭﻗﺎﻝ ﻳﺰﻳ ُﺪ ﺑ ُﻦ ﺍﳌﻬﻠﱠﺐ ‪ :‬ﻻ ﺃﺧﺮ ُ‬
‫ﻣُﺼْﻌﺐٌ ﻭﻛﺎﻥ ﳛﺐﱡ ﺍﻟﻨّﺴَﺐ ﻓﺪﻋﻮ ُ‬
‫ﻆ ﺍﻟﻘﺮﺁﻥ ﻭﲤﻮﺕ ﺃﹸﻣﱢﻲ ﻓﺨﺮﺝ ﻗﺒﻞ ﺫﻟﻚ ﻛﻠﱢﻪ ‪.‬‬ ‫ﻭﺃﺣ ﹶﻔ ﹶ‬
‫ﲑ ﺇﱃ ﺍﻟﻌﺮﺍﻕ‬
‫ﺖ ﺃﻥ ﺃﺻ َ‬
‫ﻭﻗﺎﻝ ُﻋَﺒ ْﻴﺪُ ﺍﻟﻠﹼﻪ ﺑ ُﻦ ﳛﲕ ‪ :‬ﻛﺎﻥ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﲟَﺮْﻭ ﲨﺎﻋﺔ ﻓﺠﻠﹶﺴﻨﺎ ﺫﺍﺕ ﻳﻮ ﹴﻡ ﻧﺘﻤﻨﱠﻰ ﻓﺘﻤﻨﱠﻴ ُ‬
‫ﻣﻦ ﺃﻳﺎﻣﻲ ﺳﺎﳌﹰﺎ ﻭﺃﻥ ﺃ ﹾﻗ َﺪ َﻡ‬

‫ﻉ ﺃﱄ ﻛﹶﺴْﻜﺮ ‪.‬‬‫ﻓﺄﺗﺰ ﻭّﺝ َﺳﻤَﺎ ﹺ‬

‫ﺖ ﻛﺴْﻜﹶﺮ ‪.‬‬
‫ﻉ ﻭﻭﻟِﻴ ُ‬
‫ﺖ َﺳﻤَﺎ ﹺ‬
‫ﺖ ﺳﺎﳌﹰﺎ ﻭﺗﺰﻭﺟ ُ‬
‫ﻗﺎﻝ ‪ :‬ﻓﻘﺪِﻣ ُ‬

‫ﺧﱪ ﻭﺷﻌﺮ ﰲ ﻬﻧﺮﻱ ﺩﺟﻠﺔ ﻭﺍﻟﻔﺮﺍﺕ‬

‫ﻗﺎﻝ ‪ :‬ﻭﻭﻗﻒ ﻫﺸﺎ ُﻡ ﺑ ُﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﻋﻠﻰ ﺍﻟﻔﺮﺍﺕ ﻭﻣﻌﻪ ﻋﺒ ُﺪ ﺍﻟﺮﲪ ﹺﻦ ﺑ ُﻦ ﺭﺳﺘَﻢ ﻓﻘﺎﻝ ﻫﺸﺎﻡ ‪ :‬ﻣﺎ ﰲ ﺍﻷﺭﺽ ﻬﻧﺮٌ‬
‫ﺸ ﹺﺮﻛِﲔ ﻭﺁﺧِﺮُﻩ ﻟﻠﻤﻨﺎﻓﻘﲔ ‪.‬‬
‫ﺧﲑٌ ﻣﻦ ﺍﻟﻔﹸﺮﺍﺕ ﻓﻘﺎﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ‪ :‬ﻣﺎ ﰲ ﺍﻷﺭﺽ ﻬﻧﺮٌْ ﺷﺮﱞ ﻣﻦ ﺍﻟﻔﺮﺍﺕ ﺃ ﻭﱠﻟﹸﻪ ﻟﻠ ُﻤ ْ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ ‪ :‬ﺍﻟﻔﺮﺍﺕ ﻭﺩِﺟﻠﺔ ﺭﺍﺋِﺪﺍﻥ ﻷﻫﻞ ﺍﻟﻌﺮﺍﻕ ﻻ ﻳﻜﺬﺑﺎﻥ ‪.‬‬
‫ﻗﺎﻝ ﺍﻷﺻﻤﻌﻲّ ﻭﺃﺑﻮ ﺍﳊﺴﻦ ‪ :‬ﻓﻬﻤﺎ ﺍﻟﺮﺍﺋﺪﺍﻥ ﻭﳘﺎ ﺍﻟﺮﱠﺍﻓﺪﺍﻥ ‪.‬‬

‫ﺽ‬
‫ﻚ ﹶﻗﺒْﻠﻬَﺎ ﺭﺍﻋﻲ َﻣﺨَﺎ ﹴ‬
‫ﺺ ( ) ﻭﱂ ﻳ ُ‬ ‫ﺖ ﺑﺎﻟﻮﺍﱄ ﺍﳊﺮﻳ ﹺ‬ ‫ﺖ َﻋﻒﱞ ** ﻛﺮﱘ ﻟﺴ َ‬ ‫ﲑ ﺍﳌﺆﻣﻨﲔ ﻭﺃﻧ َ‬ ‫ﻭﻗﺎﻝ ﺍﻟﻔﺮﺯْﺩَﻕ ‪ ) :‬ﺃﻣ َ‬
‫ﺺ(‬‫ﺹ ( ) َﺗ ﹶﻔ ْﻴ َﻬ َﻖ ﺑﺎﻟﻌِﺮﺍﻕ ﺃﺑﻮ ﺍﳌﹶﺜﻨﱠﻰ ** ﻭ َﻋﻠﱠ َﻢ ﹶﻗ ْﻮ َﻣﻪُ ﺃﻛ ﹶﻞ ﺍﳋﹶﺒﻴ ﹺ‬
‫** ِﻟَﻴﺄﹾ َﻣَﻨﻪُ ﻋﻠﻰ َﻭ ﹺﺭ ﹶﻛ ْﻲ ﹶﻗﻠﹸﻮ ﹺ‬

‫ﲑ ﻣﻌﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻋﺎﻣﺮ ﺇﺫ َﻭ َﺭﺩَﺍ ﻋﻠﻰ ﻬﻧﺮ ﺃﻡﱢ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﻓﻘﺎﻝ ﺍﺑ ُﻦ ﻋﺎﻣﺮ ‪ :‬ﻣﺎ ﺃﻧ ﹶﻔ َﻊ‬
‫ﻗﺎﻝ ‪ :‬ﻭﺑﻴﻨﺎ ﹶﻏﻴْﻼﻥ ﺑﻦ ﺧ َﺮﺷَﺔ ﻳﺴ ُ‬
‫ﺾ ﻣﻴﺎ ﻫُﻬﻢ ﺇﻟﻴﻪ‬
‫ﻫﺬﺍ ﺍﻟﻨﻬ َﺮ ﻷﻫﻞ ﻫﺬﺍ ﺍﳌﺼﺮ ﻗﺎﻝ ﻏﻴﻼﻥ ‪ :‬ﺃ َﺟ ﹾﻞ ﺃﻳﻬﺎ ﺍﻷﻣﲑ ﻭﺍﻟﻠﹼﻪ ﺇﻬﻧﻢ ﻟَﻴﺴَْﺘﻌْ ِﺬﺑُﻮﻥ ﻣﻨﻪ ﻭﺗﻔﻴ ُ‬
 ‫ﻭﻳﺘﻌﻠ ُﻢ ﺻﺒﻴﺎﻬﻧﻢ ﻓﻴﻪ ﺍﻟﻌَﻮﻡ ﻭﺗﺄﺗﻴﻬ ْﻢ ِﻣﲑَﻬﺗﻢ ﻓﻴﻪ ‪.‬‬
‫ﺿﺮﱠ ﻫﺬﺍ ﺍﻟﻨﻬ َﺮ ﺑﺄﻫﻞ‬ ‫ﺕ ﻳﻮﻡ ﺯﻳﺎﺩﹰﺍ ﻭﻛﺎﻥ ﺯﻳﺎﺩٌ ﻋﺪُﻭّﹰﺍ ﻻﺑﻦ ﻋﺎﻣﺮ ﻓﻘﺎﻝ ﺯﻳﺎﺩ ‪ :‬ﻣﺎ ﺃ َ‬ ‫ﻓﻠﻤﺎ ﺃﻥ ﻛﺎﻥ ﺑﻌﺪ ﺫﻟﻚ ﺳﺎَﻳ َﺮ ﺫﺍ َ‬
‫ﻕ ﻓﻴﻪ ﺻﺒﻴﺎﻬﻧﻢ ﻭُﻳ ْﺒﻌَﻀﻮﻥ ﻭُﻳَﺒ ْﺮ ﹶﻏﺜﹸﻮ ﹶﻥ ‪.‬‬
‫ﻫﺬﺍ ﺍﳌﺼﺮ ﻓﻘﺎﻝ ‪ :‬ﺃ َﺟ ﹾﻞ ﻭﺍﻟﻠﹼﻪ ﺃﻳﻬﺎ ﺍﻷﻣﲑ ﺗﹺﻨﺰﱡ ﻣﻨﻪ ﺩُﻭﺭُﻫﻢ ﻭﻳﻐﺮ ُ‬

‫ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﻌﺼﺎﻓﲑ‬

‫ﻭﺳﻨﻘﻮﻝ ﺑﺎﺳﻢ ﺍﻟﻠﹼﻪ ﻭﻋﻮﻧﻪ ﰲ ﺍﻟﻌﺼﻔﻮﺭ ﲜﻤﻠ ٍﺔ ﻣﻦ ﺍﻟﻘﻮﻝ ‪.‬‬

‫ﺕ ﻣﻦ ﺍﻟﻘﻮﻝ ﺗﻔﺮّ ﹾﻗ َﻦ ﰲ ﺗﻀﺎﻋﻴﻒ ﺗﻠﻚ ﺍﻷﺻﻨﺎﻑ ﻭﺇﺫﺍ ﻃﺎﻝ‬ ‫ﻭﻋﻠﻰ ﺃﻧّﺎ ﻗﺪ ﺫﻛﺮﻧﺎ ﻣﻦ ﺷﺄﻧﻪ ﺃﻃﺮﺍﻓﹰﺎ ﻭﻣﻘﻄﱠﻌﺎ ٍ‬
‫ﺱ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﺴَﺘ ْﻬﻠﹶﻜﹰﺎ ﻭﰲ ﺣﻮﻣﺘﻪ ﹶﻏﺮﹺﻗﹰﺎ ﻓﻼ ﺑﺄ َ‬
‫ﲑ ﻣﻦ ﺍﻟﻘﻮ ﹺﻝ ﰲ ﻏِﻤﺎﺭﻩ ُﻣ ْ‬
‫ﺍﻟﻜﻼ ُﻡ ﻭﻛﺜﹸﺮﺕ ﻓﻨﻮﻧﻪ ﺻﺎﺭ ﺍﻟﺒﺎﺏ ﺍﻟﻘﺼ ُ‬
‫ﺕ ﻣﻊ ﺍﻟﺒﺎﻗﻲ ﻣﻦ ِﺫ ﹾﻛﺮﹺﻧﺎ ﻓﻴﻪ‬ ‫ﺕ ﻭﺗﻠﻚ ﺍﻷﻃﺮﺍﻑ ﻣﺴﺘﻘﺼﻴﺎ ٍ‬ ‫ﺕ ﻣﻮﺻﻮﻻ ٍ‬‫ﺕ ﻭﺗﻠﻚ ﺍﳌﻘﻄﱠﻌﺎ ُ‬
‫ﺗﻠﻚ ﺍﻟﻔﻘﺮُ ﳎﻤﻮﻋﺎ ٍ‬
‫ﺏ ﳎﺘﻤﻌﹰﺎ ﰲ ﻣﻜﺎ ٍﻥ ﻭﺍﺣﺪ ﻓﺒﺎﻻﺟﺘﻤﺎﻉ ﲡﺘﻤﻊ ﺍﻟﻘﻮﺓ ﻭﻣﻦ ﺍﻷﺑﻌﺎﺽ ﻳﻠﺘﺌﻢ ﺍﻟ ﹸﻜ ﱡﻞ ﻭﺑﺎﻟﻨﻈﺎﻡ ﺗﻈﻬ ُﺮ‬
‫ﻟﻴﻜﻮﻥ ﺍﻟﺒﺎ ُ‬
‫ﺍﶈﺎﺳﻦ ‪.‬‬

‫ﺩﻋﻮﻯ ﺍﻹﺣﺎﻃﺔ ﺑﺎﻟﻌﻠﻢ‬

‫ﺖ ﺃﺩﱠﻋﻲ ﰲ ﺷﻲﺀ ﻣﻦ ﻫﺬﻩ ﺍﻷﺷﻜﺎﻝﹺ ﺍﻹﺣﺎﻃﺔ ﺑﻪ ﻭﺍﳉﻤ َﻊ ﻟﻜﻞ ﺷﻲﺀ ﻓﻴﻪ ﻭﻣﻦ ﻋَﺠَﺰ ﻋﻦ ﻧﻈﻢ ﺍﻟﻜﺜﲑ ﻭﻋﻦ‬
‫ﻭﻟﺴ ُ‬
‫ﻭﺿﻌِﻪ ﰲ ﻣﻮﺍﺿﻌﻪ ﻛﺎﻥ ﻋﻦ ﺑُﻠﻮﻍ ﺁﺧﺮﻩ ﻭﻋﻦ ﺍﺳﺘﺨﺮﺍﺝ ﻛﻞ ﺷﻲﺀ ﻓﻴﻪ ﺃﻋﺠﺰ ﻭﺍﳌﺘﺢ ﺃﻫﻮ ﹶﻥ ﻣﻦ ﺍﻻﺳﺘﻨﺒﺎﻁ‬
‫ﺴﺮُ ﻣﻦ ﺍﳊﺮﺙ ‪.‬‬
‫ﺼ َﺪ ﺃﻳ َ‬
‫ﻭﺍﳊ ْ‬

‫ﺏ ﻟﻮ ﺿﻤﱠﻨﻪ ﻋﻠﻰ ﻛﺘﺎﺑﻪ ﻣﻦ ﻫﻮ ﺃﻛﺜ ُﺮ ﻣﲏ ﺭﻭﺍﻳﺔ ﺃﺿﻌﺎﻓﹰﺎ ﻭﺃﺟﻮﺩ ﻣﲏ ﺣِﻔﻈﹰﺎ ﺑﻌﻴﺪﹰﺍ ﻭﻛﺎﻥ ﺃﻭﺳﻊ ﻣﲏ‬
‫ﻭﻫﺬﺍ ﺍﻟﺒﺎ َ‬
‫ﺹ ﻋﻠﻰ ﺍﻟﺒﻌﻴﺪ ﺍﻟﻐﺎﻣﺾ ﻭﺃﻓ َﻬ َﻢ ﻟﻠﻌﻮﻳﺺ ﺍﳌﻤﺘﻨﻊ ﻭﺃﻛﺜ َﺮ‬ ‫ﻕ ِﺣﺴّﹰﺎ ﻭﺃﻏﻮ َ‬‫ﻒ ﻧﻈﺮﹰﺍ ﻭﺃﺻ َﺪ َ‬ ‫ﻋﻠﻤﹰﺎ ﻭﺃﰎﱠ ﻋﺰﻣﹰﺎ ﻭﺃﻟﻄ َ‬
‫ﺧﺎﻃﺮﹰﺍ ﻭﺃﺻﺢﱠ ﻗﺮﳛ ﹰﺔ ﻭﺃﻗﻞﱠ ﺳﺂ َﻣ ﹰﺔ ﻭﺃﰎﱠ ﻋﻨﺎﻳﹰﺔ ﻭﺃﺣﺴ َﻦ ﻋﺎﺩ ﹰﺓ ﻣﻊ ﺇﻓﺮﺍﻁ ﺍﻟﺸﻬﻮِﺓ ﻭﻓﺮﺍﻍ ﺍﻟﺒﺎﻝ ﻭُﺑ ْﻌ ِﺪ ﺍﻷﻣَﻞ ﻭﻗﻮ ِﺓ‬
‫ﺍﻟﻄﻤ ﹺﻊ ﰲ ﲤﺎﻣﻪ ﻭﺍﻻﻧﺘﻔﺎﻉ ﺑﺜﻤﺮﺗﻪ ﰒ ُﻣﺪﱠ ﻟﻪ ﰲ ﺍﻟﻌﻤﺮ ﻭﻣﻜﱠﻨﺘﻪ ﺍﳌﻘﺪﺭﺓ ﻟﻜﺎﻥ ﻗﺪ ﺍﺩﱠﻋﻰ ﻣُ ْﻌﻀِﻠﺔ ﻭﺿ ِﻤ َﻦ ﺃﻣﺮﹰﺍ ﻣﻌﺠﺰﹰﺍ‬
‫ﻭﻗﺎﻝ ﻗﻮ ﹰﻻ ﻣﺮﻏﻮﺑﹰﺎ ﻋﻨﻪ ﻣﺘﻌﺠّﺒﹰﺎ ﻣﻨﻪ ﻭﻟﻜﺎﻥ ﻟﻐْﻮﹰﺍ ﺳﺎﻗﻄﹰﺎ ﻭﺣﺎﺭﺿﹰﺎ َﺑ ْﻬﺮَﺟﹰﺎ ﻭﻟﻜﺎﻥ ﳑﻦ ﻳﻔﻀ ﹸﻞ ﻗﻮﻟﻪ ﻋﻠﻰ ﻓﻌﻠﻪ‬
‫ﻒ ﺇﱃ ﺍﻟﻜﻤﺎﻝ ﻭﻋُﺮﻑ ﺑﺎﻟﺒَﺮﺍﻋﺔ ﻭ ﹶﻏﻤَﺮ ﺍﻟﻌﻠﻤﺎﺀ ﻓﺈﻧﻪ ﻻ ﻳ ﹾﻜ ُﻤ ﹸﻞ‬ ‫ﻭﻭَﻋﺪُﻩ ﻋﻠﻰ ﻣﻘﺪﺍﺭ ﺇﳒﺎﺯﻩ ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﻭﺇﻥ ﺃﹸﺿﻴ َ‬
‫ﺃﻥ ﻳُﺤﻴﻂ ﻋﻠﻤُﻪ ﺑﻜﻞﱢ ﻣﺎ ﰲ ﺟﻨﺎﺡ ﺑَﻌﻮﺿ ٍﺔ ﺃﻳﺎﻡ ﺍﻟﺪﻧﻴﺎ ﻭﻟﻮ ﺍﺳﺘﻤﺪ ﺑﻘﻮ ِﺓ ﻛﻞﱢ ﻧﻈﱠﺎ ﹴﺭ ﺣﻜﻴﻢ ﻭﺍﺳﺘﻌﺎ َﺭ ﺣِﻔﻆ ﻛﻞﹼ‬
‫ﻉ ﻭﻛﻞﱢ ﻧَﻘﱠﺎﺏ ﰲ ﺍﻟﺒﻼﺩ ﻭ َﺩﺭّﺍﺳﺔ ﻟﻠﻜﺘﺐ ‪.‬‬ ‫ﺙ ﻭﺍ ﹴ‬
‫ﲝّﺎ ٍ‬

‫ﺗﻔﺎﻭﺕ ﺍﳋﻠﻖ ﰲ ﺍﻟﻌﻠﻢ‬

‫ﻭﻣﺎ ﺃﺷ ﻚﱡ ﺃﹶﻥ ﻋﻨ َﺪ ﺍﻟ ﻮُﺯﺭﺍﺀ ﰲ ﺫﻟﻚ ﻣﺎ ﻟﻴﺲ ﻋﻨﺪ ﺍﻟﺮﻋﻴﱠﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻋﻨﺪ ﺍﳋﻠﻔﺎﺀ ﻣﺎ ﻟﻴﺲ ﻋﻨﺪ ﺍﻟﻮﺯﺭﺍﺀ ﻭﻋﻨﺪ‬
‫ﺍﻷﻧﺒﻴﺎﺀ ﻣﺎ ﻟﻴﺲ ﻋﻨﺪ ﺍﳋﻠﻔﺎﺀ ﻭﻋﻨﺪ ﺍﳌﻼﺋﻜ ِﺔ ﻣﺎ ﻟﻴﺲ ﻋﻨﺪ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺬﻱ ﻋﻨ َﺪ ﺍﻟﻠﹼﻪ ﺃﻛﺜﺮ ﻭﺍﳋﻠ ُﻖ ﻋﻦ ﺑﻠﻮﻏﻪ‬
‫ﺃﻋﺠﺰ ﻭﺇﳕﺎ َﻋﻠﱠ َﻢ ﺍﻟﻠﹼُﻪ ﻛﻞﱠ ﻃﺒﻘﺔ ﻣﻦ َﺧ ﹾﻠ ِﻘ ِﻪ ﹺﺑ ﹶﻘ ْﺪ ﹺﺭ ﺍ ْﺣﺘِﻤﺎ ﹺﻝ ِﻓ ﹶﻄﺮﹺﻫﻢ ﻭﻣﻘﺪﺍ ﹺﺭ َﻣﺼْﻠﺤﺘﻬﻢ ‪ ) .‬ﺍﻟﻘﻮﻝ ﰲ ‪ :‬ﻋﻠﱠ َﻢ ﺁﺩ َﻡ‬
 ‫ﺍﻷﲰﺎﺀ ﻛﻠﻬﺎ ( (‬
‫ﺖ ‪ :‬ﻭﻟﻮﻻ‬
‫ﻒ ﺍﻷﲰﺎﺀ ﺑﻐﲑ ﺍﳌﻌﺎﱐ ﻭﻗﻠ َ‬‫ﻓﺈﻥ ﻗﻠﺖ ‪ :‬ﻓﻘﺪ ﻋﻠﱠﻢ ﺍﻟﻠﹼ ُﻪ ﻋﺰّ ﻭﺟﻞﱠ ﺁﺩ َﻡ ﺍﻷﲰﺎ َﺀ ﻛﻠﹼﻬﺎ ﻭﻻ ﳚﻮﺯ ﺗﻌﺮﻳ ُ‬
‫ﱐ ﺗﻔﻀ ﹸﻞ ﻋﻦ ﺍﻷﲰﺎﺀ‬
‫ﺣﺎﺟ ﹸﺔ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﳌﻌﺎﱐ ﻭﺇﱃ ﺍﻟﺘﻌﺎﻭُﻥ ﻭﺍﻟﺘﺮَﺍﻓﹸﺪ ﹶﻟﻤَﺎ ﺍﺣﺘﺎﺟﻮﺍ ﺇﱃ ﺍﻷﲰﺎﺀ ﻭﻋﻠﻰ ﺃﻥ ﺍﳌﻌﺎ ﹶ‬
‫ﺕ ﻛﻠﻬﺎ‬
‫ﺕ ﲡﻮ ﹺﺯ ﻣﻘﺎﺩﻳ َﺮ ﺍﻟﺴﱢﻤﺎﺕ ﻭﺗﻔﹶﻮﺕ ﹶﺫﺭْﻉ ﺍﻟﻌﻼﻣﺎﺕ ﻓﻤﻤﱠﺎ ﻻ ﺍﺳﻢ ﻟﻪ ﺧﺎﺹﱡ ﺍﳋﺎﺹّ ﻭﺍﳋﺎﺻﱢﻴﱠﺎ ُ‬ ‫ﻭﺍﳊﺎﺟﺎ ِ‬
‫ﻟﻴﺴﺖ ﳍﺎ ﺃﲰﺎﺀٌ ﻗﺎﺋﻤﺔ ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺗﺮﺍﻛﻴﺐ ﺍﻷﻟﻮﺍﻥ ﻭﺍﻷﺭﺍﻳﻴﺢ ﻭﺍﻟﻄﻌﻮﻡ ﻭﻧﺘﺎﺋﺠﻬﺎ ‪.‬‬
‫ﻭﺟﻮﺍﰊ ﰲ ﺫﻟﻚ ‪ :‬ﺃﻥ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﹼ ﱂ ﳜﱪْﻧﺎ ﺃﻧﻪ ﻗﺪ ﻛﺎﻥ ﻋﻠﱠﻢ ﺁﺩ َﻡ ﻛﻞﹼ ﺷﻲﺀ ﻳﻌﻠﻤﻪ ﺗﻌﺎﱃ ﻛﻤﺎ ﻻ ﳚﻮﺯ ﺃﻥ‬
‫ُﻳ ﹾﻘ ِﺪﺭَﻩ ﻋﻠﻰ ﻛﻞﱢ ﺷﻲﺀ ﻳﻘﺪ ُﺭ ﻋﻠﻴﻪ ‪.‬‬

‫ﺻ ﹶﻔ ﹶﺔ ﺭﺑﱢﻪ ﺍﻟﺬﻱ ﺍﺧﺘﺮﻋﻪ ﻭﻻ ﺻﻔ ﹶﺔ ﺧﺎﻟِﻘﻪ ﺍﻟﺬﻱ ﺍﺑﺘﺪﻋﻪ‬ ‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﺒ ُﺪ ﺍﶈﺪﻭ ُﺩ ﺍﳉﺴ ﹺﻢ ﺍﶈﺪﻭﺩ ﺍﻟﻘﻮَﻯ ﻻ ﻳﺒ ﹸﻠ ﹸﻎ ِ‬
‫ﻓﻤﻌﻠﻮﻡٌ ﺃﻧﻪ ﺇﳕﺎ ﻋَﻨَﻰ ﺑﻘﻮﻟﻪ ‪َ ) :‬ﻭ َﻋﻠﱠ َﻢ ﺁ َﺩ َﻡ ﺍ َﻷﺳْﻤﺎ َﺀ ﹸﻛﻠﱠﻬَﺎ ( ِﻋ ﹾﻠ َﻢ ﻣﺼﻠﺤﺘِﻪ ﰲ ﺩُﻧﻴﺎﻩ ﻭﺁﺧِﺮﺗﻪ ‪.‬‬
‫ﻼ ٌﻡ‬
‫ﺠ َﺮٍﺓ ﹶﺃ ﹾﻗ ﹶ‬
‫ﺽ ِﻣ ْﻦ َﺷ َ‬
‫ﻕ ﹸﻛﻞﱢ ﺫِﻱ ِﻋ ﹾﻠ ﹴﻢ ﻋَﻠِﻴﻢٌ ﻭﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞﱠ ‪َ :‬ﻭﹶﻟ ْﻮ ﹶﺃﻥﱠ ﻣَﺎ ﻓِﻲ ﺍ َﻷ ْﺭ ﹺ‬‫ﻭﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﹼ ‪َ :‬ﻭ ﹶﻓ ْﻮ َ‬
‫ﺤﻴَﺎ ِﺓ ﺍﻟﺪﱡ ْﻧﻴَﺎ‬
‫ﺕ ﺍﻟﻠﹼ ِﻪ ﻭﻗﺎﻝ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ‪َ :‬ﻳ ْﻌ ﹶﻠﻤُﻮ ﹶﻥ ﻇﹶﺎ ﻫِﺮﹰﺍ ِﻣ َﻦ ﺍ ﹾﻟ َ‬
‫ﺕ ﹶﻛ ِﻠﻤَﺎ ُ‬‫ﺤ ُﺮ َﻳﻤُﺪﱡﻩُ ِﻣ ْﻦ َﺑ ْﻌ ِﺪ َﺳ ْﺒ َﻌﺔﹸ ﹶﺃﺑْﺤ ﹴﺮ ﻣَﺎ َﻧ ِﻔ َﺪ ْ‬
‫ﻭَﺍ ﹾﻟَﺒ ْ‬
‫ﺨﻠﹸﻖُ ﻣَﺎ ﹶﻻ ﺗَﻌ ﹶﻠﻤُﻮ ﹶﻥ ‪.‬‬ ‫ﻚ ﺇﻻﱠ ﻫُ َﻮ ﻭﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞﹼ ‪َ :‬ﻭَﻳ ْ‬ ‫ﺖ ﺃﲰﺎﺅﻩ ‪َ :‬ﻭﻣَﺎ َﻳ ْﻌ ﹶﻠﻢُ ُﺟﻨُﻮ َﺩ َﺭﺑﱢ َ‬ ‫ﻭﻗﺎﻝ َﺗ ﹶﻘﺪﱠ َﺳ ْ‬
‫ﺏ ﻳﻜﻮﻥ ﻻ‬ ‫ﺏ ﻛﹶﺎ ﹶﻥ ﻗﺪ ﻳُ ْﻌ ﹶﻠﻢُ ﺑﻌﻀُﻪ ﻭﺑﺎ ُ‬ ‫ﲑ ﺑﺎﺏ ﻋِﻠﹾﻢ ﻣﺎ ﻳﻜﻮ ﹸﻥ ﻗﺒ ﹶﻞ ﺃﻥ ﻳﻜﻮﻥ ﻷﻥ ﺑﺎ َ‬ ‫ﻭﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﻏ ُ‬
‫ﺖ ﻋﻠﻰ ﲨﻴ ﹺﻊ ﺍﳌﺘﻌﺒﱠﺪﻳﻦ ﻭﺍﺷﺘﻤﻠﺖ ﻋﻠﻰ ﲨﻴﻊ ﺃﺻﻨﺎﻑ ﺍﳌﻤَﺘﺤَﻨﲔ ﻭﱂ‬ ‫ﺳﺒﻴﻞ ﺇﱃ ﻣﻌﺮﻓ ِﺔ ﺷﻲﺀ ﻣﻨﻪ ﻭﺍﳌﺨﺎﻃﺒ ﹸﺔ ﻭ ﹶﻗ َﻌ ْ‬
‫ﺲ ﺩﻭ ﹶﻥ ﺟﻨﺲ ﻭﻻ ﻋﻠﻰ ﺗﺎﺑﻊ ﺩﻭﻥ‬
‫ﺼ ﹴﺮ ﺩﻭ ﹶﻥ ﻋﺼﺮ ﻭﻻ ﻋﻠﻰ ﺃﻫﻞ ﺑﻠ ٍﺪ ﺩﻭ ﹶﻥ ﺑﻠﺪ ﻭﻻ ﻋﻠﻰ ﺟﻨ ﹴ‬ ‫ﺗﻘﻊ ﻋﻠﻰ ﺃ ْﻫ ﹺﻞ َﻋ ْ‬
‫ﻣﺘﺒﻮﻉ ﻭﻻ ﻋﻠﻰ ﺁﺧ ﹴﺮ ﺩﻭ ﹶﻥ ﺃ ﻭﱠﻝ ‪.‬‬

‫ﻒ ﺩﻭ َﺭ ﺍﻟﻨﺎﺱ ( ﺍﻟﻌﺼﺎﻓﲑ ﻭﺍﳋﻄﺎﻃﻴﻒ ﻭﺍﻟﺰّﺭﺍﺯﹺﻳﺮ ﻭﺍﳋﻔﺎﻓﻴﺶ ﻓﺒﲔ ﻫﺬﻩ ﻭﺑﲔ ﺍﻟﻨﺎﺱ‬ ‫) ﺃﺟﻨﺎﺱ ﺍﻟﻄﲑ ﺍﻟﱵ ﺗﺄﻟ ُ‬
‫ﻣﻨﺎ َﺳَﺒ ﹲﺔ ﻭﻣُﺸﺎﻛﻠﺔ ﻭﺇﻟﹾﻒٌ ﻭﳏﺒّﺔﹲ ‪.‬‬
‫ﺴﻜﹸﻨَﻬﺎ‬
‫ﺕ ﺩﺍﺭﹰﺍ ﻣﺒﻨﻴ ﹰﺔ ﱂ َﺗﺴْﻜﻨْﻬﺎ ﺣﱴ َﻳ ْ‬
‫ﻒ ﺗﻘﻄﻊ ﺇﻟﻴﻬ ْﻢ ﻭﺗ ْﻌﺰُﺏ ﻋﻨﻬﻢ ﻭﺍﻟﻌﺼﺎﻓﲑ ﻻ ﺗﻔﺎﺭﹺﻗﻬﻢ ﻭﺇﻥ ﻭﺟ َﺪ ْ‬
‫ﻭﺍﳋﻄﺎﻃﻴ ُ‬
‫ﺇﻧﺴﺎﻥ ﻭﻣﱴ ﺳﻜﻨﺘﻬﺎ ﱂ ُﺗﻘِﻢ ﻓﻴﻬﺎ ﺇﺫﺍ ﺧﺮﺝ ﻣﻨﻬﺎ ﺫﻟﻚ ﺍﻹﻧﺴﺎﻥ ﻓﺒﻔﺮﺍﻗﻪ ﺗُﻔﺎﺭﹺﻕ ﻭﺑﺴُﻜﻨﺎﻩ ﺗﺴﻜﹸﻦ ﻭﻫﺬﻩ ﻓﻀﻴﻠﺔﹲ ﳍﺎ‬
‫ﻋﻠﻰ ﺍﳋﻄﺎﻃﻴﻒ ‪.‬‬
‫ﺍﳊﻤﺎﻡ ﻻ ﻳﻘﻴ ُﻢ ﻣﻌﻬﻢ ﰲ ﺩُﻭﺭﻫﻢ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﻳﺜﺒﱢﺘﻮﻩ ﻭﻳﻌﻠﱢﻤﻮﻩ ﻭﻳُﺮﺗﱢﺒﻮ ﺣﺎﻟﻪ ﻭﻳﺪﺭﱢﺟﻮﻩ ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻭﺣﺸﻲٌ‬
‫ﻃﹸﻮﺭﺍﱐﹼ ﻭﺭﲟﺎ ﺗﻮﺣّﺶ ﺑﻌﺪ ﺍ ُﻷﻧْﺲ ﻭﺍﻟﻌﺼﺎﻓﲑ ﻋﻠﻰ ﺧﻼﻑ ﺫﻟﻚ ﻓﻠﻬﺎ ﺑﺬﻟﻚ ﻓﻀﻴﻠﺔﹲ ﻋﻠﻰ ﺍﳊﻤﺎﻡ ﻭﻋﻠﻰ ﺍﳋﹸﻄﱠﺎﻑ‬
‫‪.‬‬
‫ﺖ‬
‫ﻭﻗﺪ ﻳُﺪﺭﱠﺏ ﺍﻟﻌﺼﻔﻮ ُﺭ ﻭﻳﹶﺜﺒﱠﺖُ ﻓﻴﺴﺘﺠﻴﺐُ ﻣﻦ ﺍﳌﻜﺎﻥ ﺍﻟﺒﻌﻴﺪ ﻭﻳ ﹾﺜُﺒ ُ‬

‫ﺱ ﻣﻦ ﺗﻠﻘﺎﺀ ﻧﻔﺴﻪ ﻣﺮ ﹰﺓ ﻭﺑﺎﻟﺘﺜﺒﻴﺖِ ﻣﺮ ﹰﺓ ﻭﻟﻴﺲ ﻛﺬﻟﻚ ﺷﻲﺀ ﳑﺎ ﻳﺄﻭﹺﻱ ﺇﱃ‬

‫ﻭَﻳ ْﺪﺟُﻦ ﻓﻬﻮ ﳑﺎ ﻳﺜﺒُﺖ ﻭﻳُﻌﺎﻳﺶ ﺍﻟﻨﺎ َ‬
‫ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﻄﲑ ‪.‬‬
 ‫ﺏ ﻓﺮﺟﻊ ﻣﻦ ﻣِﻴﻞ ﻓﺄﻣﺎ ﺍﳍﺪﺍﻳ ﹸﺔ ﻣﻦ ﺗﻠﻘﺎﺀ ﻧﻔﺴﻪ ﻓﻤﻦ ﺍﻟﻔﺮﺍﺳﺦ‬
‫ﺾ ﻣﺎ ﻳﺴﺘﺠﻴﺐ ﻣﻨﻬﺎ ﻗﺪ ﺩُﺭﱢ َ‬ ‫ﻭﻗﺪ ﺑﻠﹶﻐﲏ ﺃﻥ ﺑﻌ َ‬
‫ﺍﻟﻜﺜﲑﺓ ‪.‬‬
‫ﳋ َﺮ ْﻳﱯّ ﻭﺃﺑﻮ َﺟﺮَﺍﺩ ﺍﳍﺰَﺍﺭﺩَﺭﻱّ ﻗﺎﻻ ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺯﻣﺎﻥ ﺍﻟﺒﻴﺎﺩﺭ ﱂ ﻳﺒﻖ ﺑﺎﻟﺒﺼﺮﺓ ﻋُﺼﻔﻮﺭٌ ﺇﻻ ﺻﺎ َﺭ‬
‫ﻭﺣﺪﱠﺛﲏ َﺣﻤّ َﻮ ْﻳِﻪ ﺍ ﹸ‬
‫ﺝ ﺃﻫ ﹸﻞ ﺍﻟﺪّﺍﺭ ﻣﻦ ﺍﻟﺪﱠﺍﺭ ﻓﺈﻧﻪ ﻻ ﻳﻘﻴ ُﻢ ﰲ‬
‫ﺇﱃ ﺍﻟﺒﺴﺎﺗﲔ ﺇﻻ ﻣﺎ ﺃﻗﺎﻡ ﻋَﻠﹶﻰ ﺑﻴﻀﻪ ﻭﻓﺮﺍﺧﻪ ﻭﻛﺬﻟﻚ ﺍﻟﻌﺼﺎﻓﲑ ﺇﺫﺍ َﺧ َﺮ َ‬
‫ﺖ ﻷﻧﻔﺴﻬﺎ ﺍﻷﻭﻛﺎ َﺭ ﰲ ﺍﻟﺪﱡﻭﺭ‬ ‫ﺖ ﻭﺍﻟﺘﻤﺴ ْ‬ ‫ﺸ ْ‬ ‫ﺗﻠﻚ ﺍﻟﺪﺍﺭ ﻋُﺼﻔﹸﻮﺭٌ ﺇﻻ ﻋَﻠﹶﻰ ﺑﻴﺾ ﺃﻭ ﻓِﺮﺍﺥ ﻓﺈﺫﺍ ﱂ ﻳﻜ ْﻦ ﳍﺎ ﺍ ْﺳَﺘ ْﻮ َﺣ َ‬
‫ﳋﺮَﳝﻲ ‪ ) :‬ﻓﺘِﻠﻚ ﺑﻐﺪﺍ ُﺩ ﻣﺎ ﺗَﺒﻨﱠﻰ ﻣﻦ ﺍﻝ ** َﻭﺣْﺸ ِﺔ ﰲ ﺩُﻭﺭﹺﻫﺎ‬ ‫ﻕﺍ ﹸ‬
‫ﺍﳌﻌﻤﻮﺭﺓ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺃﺑﻮ ﻳﻌﻘﻮﺏ ﺇﺳﺤﺎ ُ‬
‫ﻋﺼﺎ ِﻓﺮُﻫﺎ (‬

‫ﲑ ﺍﻟﱵ ﺗﻠﻲ ﺃﻗﺮﺏ ﺍﻟﻘﺒﺎﺋﻞ‬‫ﻗﺎﻻ ‪ :‬ﻓﻌﻠﻰ ﻗ ْﺪ ﹺﺭ ﻗﹸﺮﺏ ﺍﻟﻘﺒﺎﺋﻞ ﻣﻦ ﺍﻟﺒﺴﺎﺗﲔ ﺳﺒ ُﻖ ﺍﻟﻌﺼﺎﻓﲑ ﺇﻟﻴﻬﺎ ﻓﺈﺫﺍ ﺟﺎﺀﺕ ﺍﻟﻌﺼﺎﻓ ُ‬
‫ﺏ ﺇﻟﻴﻬﺎ ﻣﻨﻬﺎ ﻗﺪ ﺳﺒﻘﺖ ﺇﻟﻴﻬﺎ ﺗﻌﺪﱠﻬﺗﺎ ﺇﱃ ﺍﻟﺒﺴﺎﺗﲔ ﺍﻟﱵ‬
‫ﻣﻨﻬﺎ ﺇﱃ ﺃﻭﺍﺋﻞ ﺍﻟﺒﺴﺎﺗﲔ ﻓﻮﺟﺪﺕ ﻋﺼﺎﻓﲑ ﻣﺎ ﻫﻮ ﺃﻗﺮ ُ‬
‫ﺗﻠﻴﻬﺎ ﻭﻛﺬﻟﻚ ﺻﻨﻴ ُﻊ ﻣﺎ َﺑ ِﻘ َﻲ ﻣﻦ ﻋﺼﺎﻓﲑ ﺍﻟﻘﺒﺎﺋﻞ ﺍﻟﺒﺎﻗﻴﺔ ﺣﱴ ﺗﺼﲑ ﻋﺼﺎﻓﲑ ﺁﺧﺮ ﺍﻟﺒﺼﺮﺓ ﺇﱃ ﺁﺧﺮ ﺍﻟﺒﺴﺎﺗﲔ‬
‫ﺕ ﳍﺎ‬
‫ﻭﺫﻟﻚ ﺷﺒﻴ ٌﻪ ﺑﻌﺸﺮﻳﻦ ﹶﻓﺮْﺳﺨﹰﺎ ﻓﺈﺫﺍ ﻗﻀﺖ ﺣﺎﺟﺘﻬﺎ ﻭﺍﻧﻘﻀﻰ ﺃﻣ ُﺮ ﺍﻟﺒﻴﺎﺩﺭ ﺃﻗﺒﻠﺖ ﻣﻦ ﻫﻨﺎﻙ ﻋﻠﻰ ﺃﻣﺎﺭﺍ ٍ‬
‫ﻣﻌﺮﻭﻓ ٍﺔ ﻭﻋﻼﻣﺎﺕ ﻗﺎﺋﻤﺔ ﺣﱴ ﺗﺼﲑ (‬
‫ﺇﱃ ﺃﻭﻛﺎﺭﻫﺎ ‪.‬‬

‫ﺿﺮﻭﺏ ﺍﻟﻄﲑ‬

‫ﲑ ﻛﻠﻪ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﺿﺮﺏ ‪ :‬ﻓﻀﺮ ﺏٌ ﻣﻦ ﻬﺑﺎﺋﻢ ﺍﻟﻄﲑ ﻭﺿﺮ ﺏٌ ﻛﺴﺒﺎﻉ ﺍﻟﻄﲑ ﻭﺿﺮﺏٌ ﻛﺎﳌﺸﺘﺮَﻙ ﺍﳌﺮﻛﱠﺐ‬‫ﻭﺍﻟﻄ ُ‬
‫ﻣﻨﻬﺎ ﲨﻴﻌﹰﺎ ‪.‬‬
‫ﺏ ﻭﺍﻟﺒﺰُﻭ َﺭ ﻭﺍﻟﻨﺒﺎﺕ ﻭﻻ ﻳﻐﺘﺬﻱ ﻏﲑ ﺫﻟﻚ ﻭﺍﻟﺴﺒﻊ ‪ :‬ﺍﻟﺬﻱ ﻻ‬
‫ﻓﺎﻟﺒﻬﻴﻤﺔ ﻛﺎﳊﻤﺎﻡ ﻭﺃﺷﺒﺎﻩ ﺍﳊﻤﺎﻡ ﳑﺎ ﻳَﻐﺘﺬﻱ ﺍﳊﺒﻮ َ‬
‫َﻳ ْﻐﺘَﺬِﻱ ﺇﻻ ﺍﻟﻠﺤﻢ ‪.‬‬

‫ﺢ ﻟﻴﺲ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻟﺘﻐﺬﻱ ﻭﻟﻜﻦ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻟﺘﱠﻤﻠﱡﺢ ﻭﺍﻟﺘﺤﻤﱡﺾ ‪.‬‬
‫ﻭﻗﺪ ﻳﺄﻛﻞ ﺍﻷﺳﺪُ ﺍﳌﻠ َ‬

‫ﻣﺎ ﻳﺸﺎﺭﻙ ﻓﻴﻪ ﺍﻟﻌﺼﻔﻮﺭ ﺍﻟﻄﲑ ﻭﺍﳊﻴﺎﺕ‬

‫ﺐ ﻭﻻ ِﻣ ْﻨﺴَﺮ ﺃﻭ ﻫﻮ ﳑﺎ ﺇﺫﺍ ﺳﻘﻂ ﻋﻠﻰ ﻋُﻮ ٍﺩ ﻗﹶﺪّﻡ‬ ‫ﻓﻤﻤﱠﺎ ﻳُﺸﺎﺭ ُﻙ ﻓﻴﻪ ﺍﻟﻌﺼﻔﻮﺭ ﻬﺑﺎﺋﻢ ﺍﻟﻄﹶﲑ ﺃﻧﻪ ﻟﻴﺲ ﺑﺬﻱ ﹾﳐ ﹶﻠ ﹴ‬
‫ﲔ ﻭﺗﺆﺧﱢﺮ ﺇﺻَﺒ َﻌ ْﻴ ﹺﻦ ‪.‬‬
‫ﺙ ﻭﺃﺧﱠﺮ ﺍﻟﺪّﺍﺑﺮﺓ ﻭﺳﺒﺎﻉ ﺍﻟﻄﲑ ﺗﻘﺪﱢﻡ ﺇﺻَﺒ َﻌ ْ‬
‫ﺃﺻﺎﺑﻌﻪ ﺍﻟﺜﻼ ﹶ‬
‫ﻭﳑﺎ ﺷﺎﺭﻙ ﻓﻴﻪ ﺍﻟﺴﱠﺒﻊ ﺃﻥﱠ ﻬﺑﺎﺋﻢ ﺍﻟﻄﲑ ﺗﺰﻕّ ﻓﺮﺍﺧﻬﺎ ﻭﺍﻟﺴﱢﺒﺎﻉ ﺗُﻠﻘِﻢ ِﻓﺮَﺍﺧﻬﺎ ‪.‬‬
‫ﺏ ‪ :‬ﻓﻔﺮﺥٌ ﻛﺎﻟﻔﺮﱡﻭﺝ ﻻ ﻳُﺰَﻕ ﻭﻻ ﻳُﻠﹾﻘﹶﻢ ﻭﻫﻮ ﻳﻈﻬﺮ ﻛﺎﺳﺒﹰﺎ ﻭﻓﺮﺥ ﻛﻔﺮﺥ ﺍﻟﹾﺤﻤﺎﻡ‬ ‫ﻭﺍﻟﻔﺮﺍﺥ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﺿﺮ ﹴ‬
‫ﻕ ﻭﺍﻟﺸﺎﻫﲔ ﻭﺍﻟﺼﻘﺮ ﻭﺃﺷﺒﺎ ﻫِﻬﺎ ﻣﻦ‬
‫ﻭﺃﺷﺒﺎﻩ ﺍﳊﻤﺎﻡ ﻓﻬﻮ ُﻳ َﺰﻕﱡ ﻭﻻ ُﻳ ﹾﻠﻘﹶﻢ ﻭﻓﺮﺥ ﻛﻔﺮﺥ ﺍﻟﻌُﻘﺎﺏ ﻭﺍﻟﺒﺎﺯﹺﻱ ﻭﺍﻟﺰﺭّ ُ‬
 ‫ﺍﻟﺴﱢﺒﺎﻉ ﻓﻬﻮ ﻳُﻠﻘﹶﻢ ﻭﻻ ﻳُﺰﻕّ ﻓﺄﺷﺒﻬﻬﺎ ﺍﻟﻌُﺼﻔﻮ ُﺭ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ‪.‬‬
‫ﻭﻓﻴﻪ ﻣﻦ ﺃﺧﻼﻕ ﺍﻟﺴﱢﺒﺎﻉ ‪ :‬ﺃﻧﻪ ﻳﺼﻴﺪ ﺍﳉﺮﺍﺩﺓ ﻭﺍﻟﻨﻤ ﹶﻞ ﺍﻟﻄﻴﱠﺎﺭ ﻭﻳﺄﻛﻞ ﺍﻟﻠﺤﻢ ﻭﻳُﻠﻘِﻢ ﻓﺮﺍﺧَﻪ ﺍﻟﻠﺤﻢ ﻭﻟﻴﺲ ﰲ‬
‫ﺍﻷﺭﺽ ﺭﺃﺱٌ ﺃﺷَﺒﻪُ ﺑﺮﺃﺱ َﺣﻴﱠ ٍﺔ ﻣﻦ ﺭﺃﺱ ﻋﺼﻔﻮﺭ ﺍﻷﺟﻨﺎﺱ ﺍﻟﱵ ﺗﻌﺎﻳﺶ ﺍﻟﻨﺎﺱ ﻭﺍﻷﺟﻨﺎﺱ ﺍﻟﱵ ﺗﻌﺎﻳﺶ ﺍﻟﻨﺎﺱ ‪:‬‬
‫ﻑ ﻭﺍﻟﺰّﺭﺯﻭﺭ ﻭﺍﳋﹸﻔﱠﺎﺵ ﻭﺍﻟﻌﺼﻔﻮﺭ ‪.‬‬ ‫ﳋﻄﱠﺎ َ‬‫ﺐ ﻭﺍﻟﺴﱢﻨّﻮﺭ ﻭﺍﻟﻔﺮَﺱ ﻭﺍﻟﺒﻌﲑ ﻭﺍﳊﻤﺎﺭ ﻭﺍﻟﺒﻐﻞ ﻭﺍﳊﻤﺎﻡ ﻭﺍ ﹸ‬
‫ﺍﻟﻜﻠ ُ‬
‫ﺼﺮُ ﻋﻤﺮﹰﺍ ﻣﻦ ﺍﻟﻌﺼﻔﻮﺭ ‪.‬‬
‫ﺃﻃﻮﻝ ﺍﳊﻴﻮﺍﻥ ﻋﻤﺮﹰﺍ ﻭﺃﻗﺼﺮﻩ ﻗﺎﻟﻮﺍ ‪ :‬ﻭﻟﻴﺲ ﰲ ﲨﻴﻌﻬﺎ ﺃﻃﻮ ﹸﻝ ُﻋ ْﻤﺮﹰﺍ ﻣﻦ ﺍﻟﺒﻐﻞ ﻭﻻ ﺃ ﹾﻗ َ‬
‫ﻗﺎﻟﻮﺍ ‪ :‬ﻭﻧﻈﻦ ﺫﻟﻚ ﺇﳕﺎ ﻛﺎﻥ ﻟﻘﻠﱠِﺔ ﺳِﻔﺎﺩ ﺍﻟﺒﻐﻞ ﻭﻛﺜﺮﺓ ﺳﻔﺎﺩ ﺍﻟﻌﺼﻔﻮﺭ ‪.‬‬

‫ﻭﻳﺰﻋﻤﻮﻥ ﺃﹶﻥ ﳏﻤ َﺪ ﺑ َﻦ ﺳﻠﻴﻤﺎﻥ ﺃﻧﺰَﻯ ﺍﻟﺒﻐﺎ ﹶﻝ ﻋﻠﻰ ﺍﻟﺒﻐﻼﺕ ﻛﻤﺎ ﺃﻧﺰَﻯ ﺍﻟﻌِﺘﺎﻕ ﻋﻠﻰ ﺍﳊﹸﺠﻮﺭ ﻭﺍﻟَﺒﺮَﺍﺫِﻳ َﻦ ﻋﻠﻰ‬
‫ﺼ َﺮ ﺃﻋﻤﺎﺭﹰﺍ ﻣﻦ ﺳﺎﺋﺮ ﺍﳊﺎﻓﺮ ﺣﲔ ﺳﻮﱠﻯ‬ ‫ﺍﻟﺮﱢﻣﺎﻙ ﻭﺍﳊﻤﲑ ﻋﻠﻰ ﺍﻷﺗﻦ ﻓﻮﺟﺪ ﺗﻠﻚ ﺍﻟ ﹸﻔﺤُﻮﻟﺔ ﻣﻦ ﺍﻟﺒﻐﺎ ﹺﻝ ﺑﺄﻋﻴﺎﻬﻧﺎ ﺃﻗ َ‬
‫ﺑﻴﻨﻬﺎ ﰲ ﺍﻟﺴﱢﻔﺎﺩ ﻭ ﻭَﺟﺪ ﺍﻟﺒﻐﺎ ﹶﻝ ﺗﻠﻘﺢ ﺇﻟﻘﺎﺣﹰﺎ ﻓﺎﺳﺪﹰﺍ ﻻ ﻳﺘﻢّ ﻭﻻ ﻳﻌﻴﺶ ‪( .‬‬
‫ﻭﺫﻛﺮﻭﺍ ﺃﻥ ﻗِﺼَﺮ ﺍﻟﻌُﻤﺮ ﱂ ﻳﻌﺮﺽ ﻹﻧﺎﺛﻬﺎ ﻛﻤﺎ ﻋَﺮَﺽ ﻟﺬﻛﻮﺭﻬﺗﺎ ‪.‬‬
‫ﺐ ﺍﳌﻨﻄﻖ ﰲ ﺍﻟﻌﺼﺎﻓﲑ ﻓﺈﻧﻪ ﺫﻛﺮ ﺃﻥ ﺇﻧﺎﺛﻬﺎ ﺃﻃﻮ ﹸﻝ ﺃﻋﻤﺎﺭﹰﺍ ﻭﺃﻥ ﺫﻛﻮﺭﻬﺗﺎ ﻻ ﺗﻌﻴﺶ ﺇﻻ‬ ‫ﻭﻫﺬﺍ ﺷﺒﻴ ٌﻪ ﲟﺎ ﺫﻛﺮ ﺻﺎﺣ ُ‬
‫ﺳﻨ ﹰﺔ ﻭﺍﺣﺪﺓ ‪.‬‬
‫ﺃﺛﺮ ﺍﻟﺴﻤﻦ ﰲ ﺍﳊﻤﻞ ﻭﺍﳌﺮﺃﺓ ﺗﻨﻘﻄﻊ ﻋﻦ ﺍﳊﹶﺒﻞ ﻗﺒﻞ ﺃﻥ ﻳﻨﻘﻄ َﻊ ﺍﻟﺮ ُﺟ ﹸﻞ ﻋﻦ ﺍﻹﺣﺒﺎﻝ ﺑﺪَ ﻫْﺮ ﻭﺗُﻔﺮﻁ ﰲ ﺍﻟﺴﻤﻦ‬
‫ﲑ ﻋﺎﻗﺮﹰﺍ ﻭﻳﻜﻮ ﹸﻥ ﺍﻟﺮ ُﺟ ﹸﻞ ﺃ ْﺳ َﻤ َﻦ ﻣﻨﻬﺎ ﻓﻼ ﻳﺼﲑ ﻋﺎﻗﺮﹰﺍ‬
‫ﻓﺘﺼ ُ‬

‫ﺴ َﻤﻦُ ﹸﻟﺐﱡ ﺍﻟﻔﹸﺤﱠﺎﻝ ﻓﻴﻜﻮﻥ ﺃﺟْﻮﺩ ﻹﻟﻘﺎﺣﻪ ﻭﳘﺎ‬

‫ﻭﻛﺬﻟﻚ ﺍﳊِﺠﺮ ﻭﺍﻟﺮﱠ َﻣﻜﹶﺔ ﻭﺍﻷﺗﺎﻥ ﻭﻛﺬﻟﻚ ﺍﻟﻨﺨﻠﺔ ﺍﳌﻄ ِﻌﻤَﺔ ﻭَﻳ ْ‬
‫ﳜﺘﻠﻔﺎﻥ ﻛﻤﺎ ﺗﺮﻯ ‪.‬‬

‫ﺍﻷﺟﻨﺎﺱ ﺍﻟﻔﺎﺿﻠﺔ ﻣﻦ ﺍﳊﻴﻮﺍﻥ‬

‫ﻭﻟﻠﻌﺼﻔﻮﺭ ﻓﻀﻴﻠﺔ ﺃﹸﺧﺮﻯ ﻭﺫﻟﻚ ﺃﻥﱠ ﻣﻦ ﻓﻀْﻞ ﺍﳉﻨْﺲ ﺃﻥ ﺗﺘﻤﻴﺰ ﺫﻛﻮﺭﺗُﻪ ﰲ ﺍﻟﻌﲔ ﻣﻦ ﺇﻧﺎﺛﻪ ﻛﺎﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ‬
‫ﺲ ﻭﺍﻟﺼ ِﻔﻴﱠ ِﺔ ﻭﺍﻟﻄﺎﻭﺱ ﻭﺍﻟﺖﱞُﺩْﺭُﺝ ﻭﺍﻟﺪﱡﺭﱠﺍﺝ ﻭﺇﻧﺎﺛﻬﺎ ‪.‬‬
‫ﻚ ﻭﺍﻟﺪﺟﺎﺟﺔ ﻭﺍﻟﻔﹸﺤﺎﻝ ﻭﺍﳌﹸﻄﻌِﻤﺔ ﻭﺍﻟﺘﱠْﻴ ﹺ‬
‫ﻭﺍﻟﺪﱢﻳ ِ‬

‫ﳊﺠْﺮ ﻭﺍﻟ ﹶﻔﺮَﺱ ﻭﺍﻟﺮﱠﻣَﻜ ِﺔ ﻭﺍﻟﺒﹺﺮﺫﹶﻭﻥ ﻭﺍﻟﻨﺎﻗﺔ ﻭﺍﳉﻤﻞ ﻭﺍﻟﻌﲑ ﻭﺍﻷﺗﺎﻥ ﻭﺍﻷﺳﺪ ﻭﺍﻟﻠﱠُﺒ ﺆَﺓ ﻓﺈﻥ ﻫﺬﻩ‬
‫ﻭﻟﻴﺲ ﺫﻟﻚ ﻛﺎ ِ‬
‫ﺐ ﻭﺍﻷﻃﹾﺒﺎﺀ ﻭﻣﻮﺿِﻊ‬ ‫ﺍﻷﺟﻨﺎﺱَ ﺗُ ﹾﻘﹺﺒﻞﹸ ﳓ ﻮَﻙ ﻓﻼ ﻳﻨﻔﺼﻞ ﰲ ﺍﻟﻌﲔ ﺍﻷﻧﺜﻰ ﻣﻦ ﺍﻟﺬﻛﺮ ﺣﱴ ﺗﺘﻔﻘﹼ َﺪ ﻣﻮﺍﺿﻊ ﺍﻟﻘﹸ ْﻨ ﹺ‬
‫ﺿ َﻊ ﹶﺛﻔﹾﺮ ﺍﻟﻜﻠﺒﺔ ﻣﻦ ﺍﻟﻘﻀﻴﺐ ‪.‬‬
‫ﺍﻟﻀّﺮﻉ ﻭﺍﻟﺜﱢﻴﻞ ﻭﻣﻮ ِ‬
‫ﻷﻥﹼ ﻟﻠﻌُﺼﻔﻮﺭ ﺍﻟﺬﹼ ﹶﻛ ﹺﺮ ﳊَﻴ ﹰﺔ ﺳﻮﺩﺍﺀ ﻭﻟﻴﺲ ﺍﻟﻠﺤﻴﺔ ﺇﻻ ﻟﻠﺮﺟﻞ ﻭﺍﳉﻤﻞ ﻭﺍﻟﺘﻴﺲ ﻭﺍﻟﺪﱢﻳﻚ ﻭﺃﺷﺒﺎِﻩ ﺫﻟﻚ ﻓﻬﺬﻩ ﺃﻳﻀﹰﺎ‬
‫ﻓﻀﻴﻠﺔﹲ ﻟﻠﻌُﺼﻔﻮﺭ ﻭﺫﻛﺮ ﺍﺑ ُﻦ ﺍﻷﻋﺮﺍﰊﱢ ﺃﻥ ﻟﻠﻨﺎﻗﺔ ﻋُ ﹾﺜﻨُﻮﻧﹰﺎ ﻛﻌﺜﻨﻮﻥ ﺍﳉﻤﻞ ﻭﺃﻬﻧﺎ ﻣﱴ ﻛﺎﻥ ُﻋﺜﻨﻮﻬﻧﺎ ﺃ ﹾﻃ َﻮ ﹶﻝ ﻛﺎﻥ ﻓﻴﻬﺎ‬
‫ﺃ ْﺣ َﻤ َﺪ ‪.‬‬
 ‫ﺣﺐ ﺍﻟﻌﺼﺎﻓﲑ ﻓﺮﺍﺧﻬﺎ‬

‫ﻭﻟﻴﺲ ﰲ ﺍﻷﺭﺽ ﻃﺎﺋﺮٌ ﻭﻻ ﺳﺒﻊٌ ﻭﻻ ﻬﺑﻴﻤﺔﹲ ﺃﺣْﲎ ﻋﻠﻰ ﻭﻟ ٍﺪ ﻭﻻ ﺃﺷﺪّ ﺑﻪ ﺷﻌَﻔﹰﺎ ﻭﻋﻠﻴﻪ ﺇﺷﻔﺎﻗﹰﺎ ﻣﻦ ﺍﻟﻌﺼﺎﻓﲑ ﻓﺈﺫﺍ‬
‫ﲔ ﺷﻲﺀ ﻣﻦ ﺍﻷﺟﻨﺎﺱﹺ ﻣﻦ‬ ‫ﺖ ﻋﻠﻴﻬﺎ ﺍﻟﻌَﻄﺐ ﻓﻠﻴﺲ ﺑ َ‬
‫ﺃﺻﻴﺒﺖ ﺑﺄﻭﻻﺩﻫﺎ ﺃﻭ ﺧﺎﻓ ْ‬

‫ﺍﳌﺴﺎﻋﺪﺓ ﻣﺜ ﹸﻞ ﺍﻟﺬﻱ ﻣﻊ ﺍﻟﻌﺼﺎﻓﲑ ﻷﻥ ﺍﻟﻌﺼﻔﻮ َﺭ ﻳﺮﻯ ﺍﳊﻴﱠ ﹶﺔ ﻗﺪ ﺃﻗﺒﻠﺖ ﳓﻮ ﺟُﺤﺮﻩ ﻭﻋُﺸّﻪ ﻭﻭَﻛﺮﻩ ﻟﺘﺄﻛﹸ ﹶﻞ ﺑﻴﻀﻪ‬
‫ﺃﻭ ﻓﺮﺍﺧﻪ ﻓﻴﺼﻴﺢ ﻭُﻳ َﺮﻧﱢﻖ ﻓﻼ ﻳﺴﻤ ُﻊ ﺻﻮﺗﻪ ﻋُﺼﻔﻮﺭٌ ﺇﻻ ﺃﻗﺒﻞ ﺇﻟﻴﻪ ﻭﺻَﻨ َﻊ ﻣِﺜ ﹶﻞ ﺻﻨﻴﻌ ِﻪ ﺑﺘﺤﺮﱡﻕ ﻭﻟﻮﻋ ِﺔ ﻭﹶﻗ ﹶﻠ ﹴﻖ‬
‫ﺖ‬
‫ﻭﺍﺳﺘﻐﺎﺛ ٍﺔ ﻭﺻُﺮﺍﺥ ﻭﺭﲟﺎ ﺃﻓﻠﺖ ﺍﻟﻔﺮْﺥ ﻭﺳﻘﻂ ﺇﱃ ﺍﻷﺭﺽ ﻭﻗﺪ ﺫﻫﺒﺖ ﺍﳊﻴّﺔ ﻓﻴﺠﺘﻤﻌﻦ ﻋﻠﻴﻪ ﺇﺫﺍ ﻛﺎﻥ ﻗﺪ َﻧَﺒ َ‬
‫ﺾ‬
‫ﺠَﻨﻪُ ﻭَﻳ ِﻄ ْﺮ ﹶﻥ ﺣﻮﻟﻪ ﻟﻌﻠﻤﻬﺎ ﺃﻥ ﺫﻟﻚ ﳛ ِﺪﺙﹸ ﻟﻠﻔﹶﺮْﺥ ﻗﻮﹰﺓ َﻋﻠﹶﻰ ﺍﻟﻨﱡﻬﻮﺽ ﻓﺈﺫﺍ ﻬﻧ َ‬ ‫ﺭﻳﺸﻪ ﺃﺩﱏ ﻧﺒﺎﺕ ﻓﻼ ﻳﺰ ﹾﻟ َﻦ ﻳُ َﻬﻴﱢ ْ‬
‫ِﻃ ْﺮ ﹶﻥ ﺣﻮﺍﻟﻴﻪ ﻭﺩﻭﻧﻪ ﺣﱴ ﳛﺘِﺜ ﹾﺜَﻨﻪُ ﺑﺬﻟﻚ ﺍﻟﻌﻤﻞ ‪.‬‬
‫ﳋﺮَﳝﻲّ ﻳﻨﺸﺪ ‪:‬‬
‫ﻭﻛﺎﻥ ﺍ ﹸ‬

‫ﺞ ﺍﻵﺑﻴﺔ ﻭﻟﻮ ﺃﻥ ﺇﻧﺴﺎﻧﹰﺎ ﺃﺧﺬ ﻓﺮّْ َﺧ ْﻲ ﻋُﺼْﻔﻮ ﹴﺭ‬

‫ﳋﺪُﻭﺭﺍ ﻭﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ‪ :‬ﺍﻟﻌﺎﺷِﻴﺔ ﻬﺗﻴ ُ‬
‫ﺤَﺘﺜﱠﺎُﺗﻬَﺎ ﺍ ﹶ‬
‫ﻭﻳﻨﺸﺪ ‪ :‬ﻭﺍ ْﺣَﺘﺚﱠ ُﻣ ْ‬
‫ﺚ ﻳﺮﺍﳘﺎ ﺃﺑﻮﺍﳘﺎ ﰲ ﻣﻨﺰﻟﻪ ﻟﻮﺟ َﺪ ﺍﻟﻌﺼﻔﻮﺭ ﻳﺘﻘﺤّﻢ ﰲ ﺫﻟﻚ ﺍﳌﻨﺰﻝ ﺣﱴ ﻳﺪﺧﻞ ﰲ ﺫﻟﻚ‬ ‫ﻣﻦ ﻭﻛﺮﻩ ﻭﻭﺿﻌﻬﻤﺎ ﲝﻴ ﹸ‬
‫ﺍﻟﻘﻔﺺ ﻓﻼ ﻳﺰﺍ ﹸﻝ ﰲ ﺗﻌﻬﱡﺪِﻩ ﲟﺎ ﻳُﻌﻴﺸﻪ ﺣﱴ ﻳﺴﺘﻐﹺﻨ َﻲ ﻋﻨﻪ ﰒ ﳛﺘﻤﻼ ِﻥ ﰲ ﺫﻟﻚ ﻏﺎﻳﺔ ﺍﻟﺘﻐْﺮﻳ ﹺﺮ ﻭﺍﳋِﻄﺎﺭ ﻭﺫﻟﻚ ﻣﻦ‬
‫ﻓﺮﻁ ﺍﻟﺮﱢﻗﱠﺔ ﻋﻠﻰ ﺃﻭﻻﺩﳘﺎ ‪.‬‬
‫ﺢ ﺑﺎﳌﺸﻲ ﺿﺮﻭﺏ ‪ :‬ﻣﻨﻬﺎ‬
‫ﻣﺎ ﻻ ﻳﺴﻤﺢ ﺑﺎﳌﺸﻲ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻭﺃﺟﻨﺎﺱ ﺍﳊﻴﻮﺍﻥ ﺍﻟﱵ ﻻ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗُﺴﻤ َ‬

‫ﺕ َﺟ ْﻴﹶﺄ ﹲﻝ ﻭﺃﺑﻮ ﺑﻨﻴﻬﺎ ** ﹶﺃ َﺣﻢﱡ ﺍ ﹶﳌ ﹾﺄ ِﻗَﻴْﻴ ﹺﻦ ﺑﻪ‬

‫ﺍﻟﻀﺒﻊ ﻷﻬﻧﺎ ﺧُﻠﻘﺖ ﻋﺮْﺟﺎﺀ ﻓﻬﻲ ﺃﺑﺪﹰﺍ ﲣﻤَﻊ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﻭﺟﺎﺀ ْ‬
‫ﺖ ﺃ ْﻡ ﻳَﻤﻴﻨُﻬﺎ (‬ ‫ﻉ ( ﻭﻗﺎﻝ ﻣﺪﺭﻙ ﺑﻦ ِﺣﺼْﻦ ‪ ) :‬ﻣﻦ ﺍﻟﻐُ ﹾﺜ ﹺﺮ ﻣﺎ ﺗَﺪْﺭﹺﻱ ﺃﺭ ُﺟ ﹸﻞ ﴰﺎﻟﹸﻬﺎ ** ﻬﺑﺎ ﺍﻟﻈﱠﻠﻊ ﺇﻣﱠﺎ َﻫ ْﺮ َﻭﹶﻟ ْ‬
‫ُﺧﻤَﺎ ُ‬
‫ﻭﺍﻟﺬﺋﺐ ﺃﻗﺰﻝ ﺷَﻨﹺﺞ ﺍﻟﻨﺴﺎ ﻭﺇﻥ ﹸﺃ ِﺣﺚﱠ ﺇﱃ ﺍﳌﺸﻲ ﻓﻜﺄﻧﻪ ﻳﺘﻮﺟﱠﻰ ‪.‬‬

‫ﺴ ِﻤﺢُ ﺑﺎﳌﺸﻲ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ :‬ﻇﱯٌ ﺃﹶﺷﻌﺐ ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺑﻌﻴﺪ ﻣﺎ ﺑﲔ ﺍﻟﻘﺮﻧﲔ ﻭﻻ‬‫ﱯ َﺷﹺﻨﺞُ ﺍﻟﻨﱠﺴﺎ ﻓﻬﻮ ﻻ ﻳُ ْ‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﻈﱠ ُ‬
‫ﻳﺴﻤﻊ ﻟﻪ ﻧُﺒﺎﺡ ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﻌَﺪْﻭ ﻓﺈﳕﺎ ﻫﻮ ﺍﻟﻨﱠﻘﹾﺰ (‬
‫ﻭﺍﻟﻮﺛﺐ ﻭﺭﻓﻊ ﺍﻟﻘﻮﺍﺋﻢ ﻣﻌﹰﺎ ‪.‬‬
‫ﻭﻣﻦ ﺫﻟﻚ ﺍﻷﺳﺪ ﻓﺈﻧﻪ ﳝﺸﻲ ﻛﺄﻧﻪ َﺭ ﻫِﻴﺺ ﻭﺇﺫﺍ ﻣﺸﻰ ﹶﲣﻠﱠﻊ ‪.‬‬
‫ﺱ ﻻ ﻳُﺴﻤِﺢ‬
‫ﲑ ( ﻭﻣﻦ ﺫﻟﻚ ﺍﻟﻔﺮ ُ‬
‫ﺖ ﺳﻮﺍﻋ ُﺪ ﻣﻨﻪ ﺑﻌﺪ ﺗﻜﺴ ﹺ‬‫ﺲ ﳝﺸﻲ ِﺧ ﹾﻠَﺘﻪُ ﻭﻋِﺜﺎ ** ﻭ َﻋ ْ‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺯﺑﻴﺪ ‪ ) :‬ﺇﺫﺍ ﺗﺒ ْﻬَﻨ َ‬
‫ﺸﻨَﺞ ﺍﻟﻨﺴﺎ ‪.‬‬‫ﺑﺎﳌﺸْﻲ ﻭﻫﻮ ﻳﻮﺻﻒ ﺑ َ‬
‫ﺞ‬
‫ﺤْ‬
‫ﲑ ﹶﻓ َ‬ ‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪َ :‬ﺷﻨﹺﺢ ﺍﻷﻧْﺴﺎ ِﺀ ﻣﻦ ﻏ ﹺ‬

‫ﺠﻴﱠ ٍﺔ ** ُﻷﺧْﺮﻯ ﻓﻔﺎَﺗﺘْﻪ‬

‫ﻭﻣﻦ ﺫﻟﻚ ﺍﻟﻐﺮﺍﺏ ﻓﺈﻧﻪ ﳛﺠﹺﻞ ﻛﺄﻧﻪ ﻣﻘﻴﱠﺪ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﻛﺘﺎﺭ ِﻙ ﻳﻮﻣﹰﺎ ﻣﺸْﻴ ٍﺔ ﻣﻦ َﺳ ﹺ‬
‫ﺡ ﻛﺄﻧ ُﻪ ** ﰲ ﺍﻟﺪّﺍﺭ ﺑﻌ َﺪ ﺍﻟﻈﱠﺎﻋِﻨﲔ ﻣُﻘﻴﱠ ُﺪ ( ﻭﺍﻟﺴﱢﻨّﻮ ُﺭ‬‫ﳉﻨﺎ ﹺ‬
‫ﺞ ﺍﻟﻨﺴﺎ ﺃﺩﻓﹶﻰ ﺍ ﹶ‬
‫ﺠﻞﹸ ( ﻭﻗﺎﻝ ﺍﻟﻄﱢ ﹺﺮﻣّﺎﺡ ‪ ) :‬ﺷُﹺﻨ َ‬
‫ﺢﳛ ﹺ‬
‫ﻓﺄﺻﺒ َ‬
 ‫ﻭﺍﻟ ﹶﻔﻬْﺪ ﻭﺃﺷﺒﺎ ﻫُﻬﻤﺎ ﰲ ﻃﺮﻳﻖ ﺍﻷﺳَﺪ ‪.‬‬
‫ﺐ ﻭﻳﻘﻮ ُﻡ ﻋﻠﻰ ﺫﻧَﺒﻪ ‪.‬‬
‫ﺼ ُ‬
‫ﻭﺍﳊﻴﱠﺔ ﲤﺸﻲ ﻭﻣﻨﻬﺎ ﻣﺎ َﻳﺜِﺐ ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﻨﺘ ِ‬
‫ﻭﺍﻷﻓﻌﻰ ﺇﺫﺍ َﻧﻬَﺸﺖ ﺃﻭ ﺍﻧﺒﺎﻋﺖ ﻟﻠﻨﱠﻬﺶ ﱂ ﺗﺴﺘﻘﻞﹼ ﺑﺒﺪﻬﻧﺎ ﻛﻠﱢﻪ ﻭﻟﻜﻨﻬﺎ ﺗَﺴﺘ ِﻘ ﱡﻞ ﺑﺒﺪﻬﻧﺎ ﺍﻟﺬﻱ ﻳﻠﻲ ﺍﻟﺮﺃﺱ ﲝﺮﻛ ٍﺔ‬
‫ﻉ ﻣﻦ ﺍﻟﻠﱠﻤْﺢ ‪.‬‬
‫ﻂ ﺃﺳﺮ َ‬
‫ﺸٍ‬
‫ﻭَﻧ ْ‬

‫ﺕ ﺇﱃ ﺍﻟﻌﺼﻔﻮﺭ ﺫﻫﺐ ﺍﳌﺸﻲ ﺍﻟﺒﺘّﺔ ﻭﺃﻛﺜﺮ ﻣﺎ ﻋﻨﺪ ﺍﻟﱪﻏﻮﺙ ﺍﻟﻄﱡﻤﻮﺭ‬

‫ﻭﺍﳉﺮﺍﺩﺓ ﺗﻄﲑ ﻭﲤﺸﻲ ﻭﺗﻄﻤﺮ ﻓﺈﺫﺍ ﺻِﺮ َ‬
‫ﻭﺍﻟﻮﺛﻮﺏ ‪.‬‬
‫ﺠ ِﻪ ﻣﻨﻪ ﻭﹺﺛﺎُﺑ ْﻪ‬
‫ﺐ ** ﱂ ﻳُْﻨ ﹺ‬
‫ﻼ ﻳﻔﹾﻠﻲ ﺍﻟ ﹶﻘ ْﻤ ﹶﻞ ﻭﺍﻟﺒُﺮﻏﻮﺙ ﺑﺄﻧﺎﻣﻠﻪ ‪ ) :‬ﺃﻭ ﻃﺎﻣﺮﻱﱟ ﻭﺍﺛ ﹴ‬
‫ﻒ ﺭﺟ ﹰ‬
‫ﻭﻗﺎﻝ ﺍﳊﺴ ُﻦ ﺑﻦ ﻫﺎﻧﺊ ﻳﺼ ُ‬
‫( ﻷﻥ ﺍﻟﱪﻏﻮﺙ ﻣﺸّﺎﺀ ﻭﺛﱠﺎﺏ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﻗﻮﻝ ﺍﻟﻨﺎﺱ ‪ :‬ﻃﺎﻣﺮ ﺑﻦ ﻃﺎﻣﺮ ﺇﳕﺎ ﻳﺮﻳﺪﻭﻥ ﺍﻟﱪﻏﻮﺙ ‪.‬‬
‫ﻭﺍﻟﻌﺼﻔﻮﺭ ﻟﻴﺲ ﻳﻌ ﹺﺮﻑُ ﺇﻻ ﺃ ﹾﻥ ﳚﻤ َﻊ ﺭﺟﻠﻴﻪ ﰒ ﻳﺜِﺐ ﻓﻴﻀﻌﻬﻤﺎ ﻣﻌﹰﺎ ﻭﻳﺮﻓﹶﻌﻬﻤﺎ ﻣﻌﹰﺎ ﻓﻠﻴﺲ ﻋﻨﺪﻩ ﺇﻻ ﺍﻟﻨﱠ ﹶﻘﺰَﺍ ﹸﻥ ﻭﻟﺬﻟﻚ‬
‫ﺳُﻤﱢﻲ ﺍﻟﻌﺼﻔﻮ ُﺭ ﻧﻘﱠﺎﺯﹰﺍ ‪.‬‬
‫ﻭﻫﻮ ﺍﻟﻌﺼﻔﻮﺭ ﻭﺍﳉﻤﻊ ﻋﺼﺎﻓﲑ ﻭﻧﻘﱠﺎﺯ ﻭﺍﳉﻤﻊ ﻧﻘﹶﺎﻗﻴﺰ ﻭﻫﻮ ﺍﻟﺼّﻌْﻮ ﻭﻳﺰﻋﻤﻮﻥ ﺃﻥ ﺍﻟﻌﺮﺏ ﲡﻌ ﹸﻞ ﺍﳋﺮّﻕ ﻭﺍﻟ ﹸﻘﻨْﱪ‬
‫ﳊﻤﱠﺮ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ﻛﻠﻪ ﻣﻦ ﺍﻟﻌﺼﺎﻓﲑ ﻭﺍﻟﻌﺼﻔﻮﺭ ﹶﻃﲑَﺍﻧﻪ َﻧﻘﹶﺰﺍ ﹲﻥ ﺃﻳﻀﹰﺎ ﻓﻬﻮ ﻻ ( ﻳُﺴ ِﻤﺢُ ﺑﺎﻟﻄﲑﺍﻥ ﻛﻤﺎ ﻻ ﻳﺴﻤﺢ‬
‫ﻭﺍ ﹸ‬
‫ﺑﺎﳌﺸﻲ ‪.‬‬

‫ﺷﺪﺓ ﻭﻁﺀ ﺍﻟﻌﺼﻔﻮﺭ‬

‫ﺲ ﻟﺸﻲﺀ ﺟﺴﻤُﻪ ﻣﺜ ﹸﻞ ﺟﺴ ﹺﻢ ﺍﻟﻌُﺼﻔﻮﺭ ﻣﺮﺍﺭﹰﺍ ﻛﺜﲑﹰﺓ ﻣﻦ ﺷﺪﱠﺓ ﺍﻟﻮﻁﺀ ﻭﺻﻼﺑﺔ ﺍﻟﻮﻗﹾﻊ ﻋَﻠﹶﻰ ﺍﻷﺭﺽ ﺇﺫﺍ ﻣﺸﻰ‬ ‫ﻭﻟﻴ َ‬
‫ﺖ ﻭ ﹾﻗﻌَﻪ ﻋﻠﻴﻪ ﻭ ﹾﻗ َﻊ‬
‫ﺖ ﲢﺖ ﺍﻟﺴّﻄﺢ ﺍﻟﺬﻱ ﳝﺸﻲ ﻋﻠﻴﻪ ﺍﻟﻌﺼﻔﻮﺭ ﺣﺴِﺒ َ‬‫ﺃﻭ َﻋﻠﹶﻰ ﺍﻟﺴﻄﺢ ﻣﺎ ﻟﻠﻌﺼﻔﻮﺭ ﻓﺈﻧﻚ ﺇﺫﺍ ﻛﻨ َ‬
‫َﺣﺠَﺮ ‪.‬‬
‫ﳋﺼْﻴﺎﻥﹸ ﻣﻦ ﻛﻞ ﺷﻲﺀ ﻭﺍﻟﻌﺼﻔﻮﺭ ﻳَﺄﺧﺬ ﺑﻨﺼﻴﺒﻪ ﻣﻦ ﺫﻟﻚ ﺃﻛﺜ َﺮ ﻣﻦ‬‫ﺐ ﻣﻨﻌﻮ ﺕٌ ﺑﺸﺪﺓ ﺍﻟﻮﻁﺀ ﻭﻛﺬﻟﻚ ﺍ ِ‬ ‫ﻭﺍﻟﻜﻠ ُ‬
‫ﺴ ِﻤ ِﻪ ﻣﻦ ﺗﻠﻚ ﺍﻷﺟﺴﺎﻡ ﺑﺎﻷﺿﻌﺎﻑ ﺍﻟﻜﺜﲑﺓ ‪.‬‬
‫ﻗِﺴْﻂ ﹺﺟ ْ‬
‫ﻣﺎ ﳚﻴﺪ ﺍﳌﺸﻲ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻭﺍﻟﺬﱡﺑﺎﺏ ﻣﻦ ﺍﻟﻄﲑ ﺍﻟﺬﻱ ﳚﻴ ُﺪ ﺍﳌﺸﻲ ﻭﳝﺸﻲ ﻣﺸﻴﹰﺎ َﺳﺒْﻄﹰﺎ َﺣﺜِﻴﺜﹰﺎ ﻭﺣﺴﻨﹰﺎ ﻣﺴﺘﻮﻳﹰﺎ ‪.‬‬
‫ﻭﺍﻟﻘﻄﺎﺓ َﻣﻠِﻴﺤﺔﹸ ﺍ ِﳌﺸْﻴﺔ ﻣﻘﺎﺭﺑَﺔ ﺍﳋﻄﹾﻮ ‪.‬‬
‫ﺡ ﺗﺄ ﻭﱡﺩﹰﺍ ** ﹸﻗﺐﱠ ﺍ ﹾﻟﺒُﻄﻮ ِﻥ‬
‫ﺸ َﻲ ﹶﻗﻄﹶﺎ ﺍﻟﺒُﻄﺎ ﹺ‬
‫ﲔ َﻣ ْ‬
‫ﺸَﻴﺔﹸ ﺍﳌﺮﺃِﺓ ﲟِﺸﻴﺔ ﺍﻟ ﹶﻘﻄﹶﺎﺓ ﻭﻗﺎﻝ ﺍﻟﻜﹸﻤَﻴﺖ ‪ ) :‬ﳝﺸ َ‬
‫ﻭﻗﺪ ﺗﻮﺻﻒ ِﻣ ْ‬
‫ﺢ ﺍﻷ ﹾﻛﻔﹶﺎ ﹺﻝ (‬
‫َﺭ ﻭَﺍ ﹺﺟ َ‬

‫ﺕ ( ﻷﻥ ﺍﻟﺒﻘﺮ ﹶﺓ ﺗﺘﺒﺨﺘﺮُ ﰲ ِﻣﺸْﻴﺘﻬﺎ ‪.‬‬

‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﻳﺘﻤﺸﲔ ﻛﻤﺎ ﰎ ** ﺷﻲ ﻗﻄﺎ ﺃﻭ ﺑﻘﺮﺍ ُ‬
‫ﻭﻗﻠﺖ ﻻﺑﻦ َﺩﺑُﻮﻗﺎﺀ ‪ :‬ﺃﻱ ﺷﻲﺀ ﺃﻭﻝ ﺍﻟﺘﱠﺸﺎﺟﻲ ﻗﺎﻝ ‪ :‬ﺍﻟﺘﺒﺎ ﻫُﺮ ﻭﺍﻟ ﹶﻘ ْﺮﻣَﻄﺔ ﰲ ﺍﳌﺸﻲ ﻭﻗﺎﻝ ‪ :‬ﻭﻛ ﱡﻞ ﺣﻴﻮﺍﻥ ﻣﻦ‬
‫ﺫﻭﺍﺕ ﺍﻟﺮﺟﻠﲔ ﻭﺍﻷﺭﺑﻊ ﺇﺫﺍ ﺍﻧﻜﺴﺮﺕ ﳍﺎ ﻗﺎﺋﻤﺔ ﲢﺎ َﻣﻠﹶﺖ ﺑﺎﻟﺼﺤﻴﺤﺔ ﺇﻻ ﺍﻟﻨﻌﺎﻣﺔ ﻓﺈﻬﻧﺎ ﺗﺴﻘﹸﻂ ﺍﻟﺒﺘﱠﺔ‬
 ‫ﺳﻔﺎﺩ ﺍﻟﻌﺼﻔﻮﺭ‬

‫ﺐ‬
‫ﺏ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻓﺎﻹﻧﺴﺎ ﹸﻥ ﻳﻐﻠ ُ‬
‫ﻗﺎﻝ ‪ :‬ﻭﻛﺜﺮ ﹸﺓ ﻋﺪ ِﺩ ﺍﻟﺴﱢﻔﺎﺩ ﻭﺍﳌﺒﺎﻟﻐﺔ ﰲ ﺍﻹﺑﻄﺎﺀ ﻭﺍﻟﺪّﻭﺍ ُﻡ ﰲ ﻛﺜﺮﺓ ﺍﻟﻌﺪﺩ ﻟﻀﺮﻭ ﹴ‬
‫ﻫﺬﻩ ﺍﻷﺟﻨﺎﺱ ﺑﺄﻥ ﺫﻟﻚ ﺩﺍﺋﻢ ﻣﻨﻪ ﰲ ﲨﻴﻊ ﺍﻷﺯﻣﻨﺔ ﻓﺄﻣﺎ ﺍﻹﺑﻄﺎ ُﺀ ﰲ ﺣﺎﻝ ﺍﻟﺴﱢﻔﺎﺩ ﻓﻠﻠﺠﻤﻞ‬

‫ﻭﺍﻟ َﻮﺭَﻝ ﻭﺍﻟﺬﱢﺑّﺎﻥ ﻭﺍﳋﻨﺎﺯﻳﺮ ﻓﻬﺬﻩ ﻓﻀﻴﻠﹸﺔ ﻟﺬﺓ ﳍﺬﻩ ﺍﻷﺟﻨﺎﺱ ﻭﺍﻷﺻﻨﺎﻑ ﻓﺄﻣﺎ ﻛﺜﺮﹸﺓ ﺍﻟﻌﺪَﺩ ﻓﻠﻠﻌﺼﺎﻓﲑ ‪.‬‬

‫ﺳﻔﺎﺩ ﺍﻟﺘﻴﺲ‬

‫ﺸ َﺮ ِﻃﻲﱡ‬
‫ﻭﻗﺪ ﺯﻋﻢ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺍﻟﻌﺘﱯّ ﺍﻷ ْﺑ َﺮﺹُ ﻭﻛﺎﻥ ﻗﺎﻃ َﻊ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻨﺪ ﺃﺻﺤﺎﺑﻨﺎ ﺍﻟﺒَﺼﺮﻳﱢﲔ ﺃﻥ ﺍﻟﺬﻱ ﻳﻘﺎﻝ ﻟﻪ ﺍ ِﳌ ْ‬
‫ﻉ ﰲ ﻳﻮ ﹴﻡ ﻭﺍﺣ ٍﺪ ﻧﻴﻔﹰﺎ ﻭﲦﺎﻧﲔ ﹶﻗﺮْﻋﺔ ‪.‬‬
‫ﻗﹶﺮ َ‬
‫ﺇﻻ ﺃﻥ ﺫﻟﻚ ﻣﻨﻪ ﻭﻣﻦ ﻣﺜﻠﻪ ﻳﻨﻤﺤ ُﻖ ﺣﱴ ﻳﻌﻮ َﺩ ﺟﺎﻓﺮﹰﺍ ﰲ ﺍﻷﻳﺎﻡ ﺍﻟﻘﻠﻴﻠﺔ ‪ ) .‬ﺗﻴﺲ ﺑﲏ ِﺣﻤﱠﺎﻥ ( ﻭﺑﻨﻮ ِﺣﻤّﺎﻥ‬
‫ﺴﺐُ‬
‫ﺾ ﻣﻦ ) ﺃﹶﳍﻰ َﺑﹺﻨﻲ ِﺣﻤّﺎﻥ َﻋ ْ‬
‫ﺨﺮُﻭﺍ ﺑﺬﻟﻚ ﻓﻘﺎﻝ ﺑﻌ ُ‬
‫ﺢ ﺑﻌﺪ ﺃﻥ ﺫﹸﺑﺢ ﻭﻓ َ‬ ‫ﺲ ﺑﲏ ِﺣﻤّﺎﻥ ﹶﻗﺮَﻉ ﻭﺃﻟ ﹶﻘ َ‬ ‫ﻳﺰﻋﻤﻮﻥ ﺃﻥ ﺗﻴ َ‬
‫َﻋﺘُﻮﺩِﻫﻢ ** ﻋﻦ ﺍ ﹾﺠﻤﻟ ِﺪ ﺣﱴ ﹶﺃ ْﺣ َﺮ َﺯﺗْﻪ ﺍﻷﻛﺎﺭ ُﻡ (‬

‫ﺢ ﻣﻦ‬
‫ﺐ ﺍﳌﻨﻄﻖ ﰲ ﻛﺘﺎﺏ ﺍﳊﻴﻮﺍﻥ ﺃﻥ ﹶﺛﻮْﺭﹰﺍ ﻓﻴﻤﺎ ﺳﻠﻒ ﻣﻦ ﺍﻟﺪﻫﺮ َﺳ ِﻔ َﺪ ﻭﹶﺃ ﹾﻟ ﹶﻘ َ‬
‫ﺯﻋﻢ ﻟﺼﺎﺣﺐ ﺍﳌﻨﻄﻖ ﻭﺯﻋ َﻢ ﺻﺎﺣ ُ‬
‫ﺳﺎﻋﺘﻪ ﺑﻌﺪ ﺃ ﹾﻥ ﺧُﺼِﻲ ‪.‬‬
‫ﺐ ﻭﺧﺮﺝ ﻣﻦ ﺍﳌﻘﺪﺍﺭ ﺍﺣﺘﺎﺝ ﺻﺎﺣﺒُﻪ ﺇﱃ ﺃﻥ ﻳﺜﹾﺒﺘﻪ ﺑﺎﻟﻌﻴﺎﻥ‬
‫ﻁ ﺍﻟﺘﻌﺠﻴ ُ‬‫ﺝ ﻣﻦ ﺍﳌﻘﺪﺍﺭ ﺃﻭ ﺃﻓﺮ ﹶ‬
‫ﺢ ﻭﺧﺮ َ‬
‫ﻁ ﺍﳌﺪﻳ ُ‬
‫ﻓﺈﹺﺫﺍ ﺃﻓﺮ ﹶ‬
‫ﺏ ﻣﺜﻠﻪ ﻭﺇﻻ ﻓﻘﺪ ﺗﻌﺮﱠﺽ ﻟﻠﺘﻜﺬﻳﺐ ‪.‬‬ ‫ﺃﻭ ﺑﺎﳋﱪ ﺍﻟﺬﻱ ﻻ ﻳﻜﺬﹼ ُ‬
‫ﺻﻮَﻥ ﻷﻗﺪﺍﺭﻫﻢ ﻭﺃﰎﱠ‬ ‫ﻭﻟﻮ ﺟﻌﻠﻮﺍ ﺣﺮﻛﺘﻬﻢ ﺧﱪﹰﺍ ﻭﺣﻜﺎﻳﺔ ﻭﺗﱪﺅﻭﺍ ﻋﻦ ﻋﻴْﻨﺒﻪ ﻣﺎ ﺿﺮﱠﻫﻢ ﺫﻟﻚ ﻭﻛﺎﻥ ﺫﻟﻚ ﺃ ْ‬
‫ﳌﺮﻭﺀﺍﺕ ﻛﺘﺒﻬﻢ ‪.‬‬

‫ﺍﻟﻘﻮﻝ ﰲ ﺍﳉﻨﺎﺡ ﻭﺍﻟﻴﺪ ﻭﺍﻟﺮﺟﻞ‬

‫ﳋﻄﱠﺎﻑ ﻭﺟﻨﺎﺣﺎﳘﺎ ﺃﺟْﻮﺩ ﻣﻦ ﺟﻨﺎﺡ‬

‫ﻒ ﺍﻟﺮﺟﻠﲔ ﻛﺎﻟﺰﱡﺭﺯُﻭﺭ ﻭﺍ ﹸ‬‫ﻭﻗﺎﻟﻮﺍ ‪ :‬ﻭﻛ ﱡﻞ ﻃﺎﺋﺮ ﺟﻴﱢﺪ ﺍﳉﻨﺎﺡ ﻳﻜﻮ ﹸﻥ ﺿﻌﻴ َ‬
‫ﺍﻟﻌﺼﻔﻮﺭ ﻭﺭﺟﻞ ﺍﻟﻌُﺼﻔﻮﺭ ﻗﻮﻳﱠﺔ ‪.‬‬
‫ﻭﺍﳉﻨﺎﺣﺎﻥ ﳘﺎ ﻳﺪﺍ ﺍﻟﻄﺎﺋﺮ ﻷﻬﻧﻢ ﳚﻌﻠﻮﻥ ﻛﻞﱠ ﻃﺎﺋﺮ ﻭﺇﻧﺴﺎﻥ‬

‫ﺫﺍ ﺃﺭﺑﻊ ‪ :‬ﻓﺠﻨﺎﺣﺎ ﺍﻟﻄﺎﺋﺮ ﻳﺪﺍﻩ ﻭﻳﺪﺍ ﺍﻹﻧﺴﺎﻥ ﺟﻨﺎﺣﺎﻩ ﻭﻟﺬﻟﻚ ﺇ ﹾﻥ ﻗﹸﻄﻌﺖ ﻳ ُﺪ ﺍﻹﻧﺴﺎﻥ ﱂ ﻳُﺠﹺﺪ ﺍﻟ َﻌﺪْﻭ ﻭﻛﺬﻟﻚ ﺇﻥ‬
‫ﺖ ﺭﺟ ﹸﻞ ﺍﻟﻄﺎﺋﺮ ﱂ ﻭﺍﻟﺪﺍﺑﺔ ﻗﺪ ﺗﻘﻮﻡ ﻋﻠﻰ ﺭﺟﻠﲔ ﺩﻭﻥ ﻳﺪﻳﻬﺎ ﻭﺍﻹﻧﺴﺎﻥ ﻗﺪ ﳝﺸﻲ ﻋﻠﻰ ﺃﺭﺑﻊ ﻗﺎﻟﻮﺍ ‪ :‬ﻓﹶﻬُﻢ ﰲ‬ ‫ﻗﹸ ِﻄ َﻌ ْ‬
‫ﻋﺪﺩ ﺍﻷﻳﺪﻱ ﻭﺍﻷﺭﺟﻞ ﺳﻮﺍﺀ ﻭﰲ ﺍﻵﻻﺕ ﺍﻷﺭﺑﻊ ﺇﻻ ﺃﻥ ﺍﻵﻟﺔ ﺗﻜﻮ ﹸﻥ ﰲ ﻣﻜﺎﻥ ﺑﺒﻌﺾ ﺍﻷﻋﻤﺎﻝ ﺃﻟَﻴ َﻖ ﻭﻫﻮ ﻋﻠﻴﻬﺎ‬
‫ﺃﺳﻬﻞ ﻓﺘﺠﺬﺑُﻬﺎ ﻃﺒﺎﺋﻌﻬﺎ ﺇﱃ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺫﻟﻚ ﻛﻤﺸﻲ ﺍﻟﺪﺍﺑﺔ ﻋَﻠﹶﻰ ﻳﺪﻳﻬﺎ ﻭﺛِﻘﹶﻞ ﺫﻟﻚ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ‪.‬‬
‫ﺏ ﲜﻨﺎﺣِﻪ ﺍﳊﻤﺎ َﻡ ﻭﻳﻘﺎﺗﻠﹸﻪ ﺑﻪ ﻭﻳﺪﻓﻊ ﺑﻪ ﻋﻦ ﻧﻔﺴﻪ ﻓﻘﻮﺍﺩﻣﻪ ﻫﻲ ﺃﺻﺎﺑﻌﻪ ﻭﺟﻨﺎﺣُﻪ ﻫُﻮ ﻳﺪُﻩ ﻭﺭﺟﻠﻪ‬
‫ﻭﺍﳊﻤﺎﻡ ﻳﻀﺮ ُ‬
‫ﻛﺎﻟﻘﺪﻡ ﻭﻫﻲ ﺭﺟﻞﹲ ﻭﺇ ﹾﻥ ﲰّﻮﻫﺎ ﻛﻔﹼﹰﺎ ﺣﲔ ﻭﺟﺪﻭﻫﺎ ﺗﻜﻒﱡ ﺑﻪ ﻛﻤﺎ ﻳﺼﻨﻊ ﺍﻹﻧﺴﺎ ﹸﻥ ﺑﻜﻔﱢﻪ ‪.‬‬
 ‫ﻉ ﺍﻟﻴﺪﻳ ﹺﻦ ﻭﻛﻞ ﻣﻦ ﱂ ﻳُﺨﻠﻖ ﻟﻪ ﻳﺪﺍ ِﻥ ﻓﻬﻮ ﻳﺼﻨ ُﻊ ﺑﺮﺟﻠﻴﻪ ﻋﺎﻣﱠ ﹶﺔ ﻣﺎ ﻳﺼَﻨﻌُﻪ ﺍﻟﻮﺍﻓ ُﺮ ﺍﳋﻠﻖ ﺑﻴﺪﻳﻪ ‪.‬‬
‫ﻭﻛ ﱡﻞ ﻣﻘﻄﻮ ﹺ‬
‫ﻒ ﺍﻟﺮﺟﻠﲔ ‪.‬‬ ‫ﻭﻛﻞ ﺳﺒُﻊ ﻳﻜﻮﻥ ﺷﺪﻳ َﺪ ﺍﻟﻴﺪﻳﻦ ﻓﺈﻧﻪ ﻳﻜﻮ ﹸﻥ ﺿﻌﻴ َ‬
‫ﻭﻛﻞ ﺷﻲﺀ ﻣﻦ ﺫﻭﺍﺕ ﺍﻷﺭﺑﻊ ﻣﻦ ﺍﻟﱪﺍﺛﻦ ﻭﺍﳊﻮﺍﻓﺮ ﻓﺈﻥ ﺃﻳﺪﻳَﻬﺎ‬

‫ﱪ ﻣﻦ ﺃﻳﺪﻳﻬﻢ ﻭﺃﻗﺪﺍﻣﻬﻢ ﺃﻛﱪ ﻣﻦ ﺃﻛﻔﱢﻬﻢ ‪.‬‬ ‫ﱪ ﻣﻦ ﺃﺭﺟُﻠﻬﺎ ﻭﺍﻟﻨﺎﺱ ﺃﺭﺟﻠﻬﻢ ﺃﻛ ُ‬ ‫ﺃﻛ ُ‬

‫ﺐ ﺍﻟﺪّﻭﺍﺏ ﰲ ﺃﻳﺪﻳﻬﺎ ‪.‬‬
‫ﻭﺟﻌﻠﻮﺍ ﺭُﻛﹶﺒَﻬُﻢ ﰲ ﺃﺭﺟُﻠﻬﻢ ﻭﺟﻌﻠﻮﺍ ﺭُ ﹶﻛ َ‬
‫ﺝ ﻭﺍﻟﻌﻮﺍﻡﱡ ﺗﺄﻛﻠﻬﺎ ﻟﻠﻘ ﻮﱠﺓ‬
‫ﻭﻟﻠﻌﺼﺎﻓﲑ ﹶﻃﺒَﺎ ِﻫﺠَﺎﺕ ﻭﻗﻼﻳﺎ ﺗُﺪْﻋَﻰ ﺍﻟﻌﺼﺎﻓﲑﻳﱠﺔ ﻭﳍﺎ ﺣَﺸﺎﻭﻱ ﻳﻄِﻌﻤﻬﺎ ﺍﻟﻌﻮﺍﻡّ ﺍﳌﹶﻔﻠﻮ َ‬
‫ﻋﻠﻰ ﺍﳉِﻤﺎﻉ ﻭﻋِﻈﺎﻡُ ﺳُﻮﻗِﻬﺎ ﻭﺃﻓﺨﺎﺫِﻫﺎ ﺃ َﺣﺪﱡ ﻭﺃ ﹾﺫﺭَﺏ ﻣﻦ ﺍﻹﺑﺮ ﻭﻫﻲ ﻣَﺨُﻮﻓﺔﹲ ﻋﻠﻰ ﺍﳌﻌﺪﺓ ﻭﺍﻷﻣﻌﺎﺀ ‪.‬‬
‫ﺕ ﻋﻠﻰ ﺍﺑﺘﻼﻉ ﺍﻟﻌﺼﺎﻓﲑ‬
‫ﺐ ﺍﳊﻴّﺎﺕ ﺇﱃ ﻣﻨﺎﺯﻝ ﺍﻟﻨﺎﺱ ﳊﺮْﺹ ﺍﳊﻴﺎ ِ‬
‫ﻭﻫﻲ ﲣﺮﱢﺏ ﺍﻟﺴﱡﻘﻒ ﲣﺮﻳﺒﹰﺎ ﻓﺎﺣﺸﹰﺎ ﻭﲡﺘﻠ ُ‬
‫ﻭﻓﺮﺍﺧﻬﺎ ﻭﺑﻴﻀﻬﺎ ‪.‬‬

‫ﻋﻤﺮ ﺍﻟﻌﺼﻔﻮﺭ‬

‫ﻒ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺗﻌﺮﻳ ﹶﻔﻬﻢ‬

‫ﻭﺍﻟﺬﻳﻦ ﺯﻋﻤﻮﺍ ﺃﻥ ﺫﻛﻮﺭﻬﺗﺎ ﻻ ﺗﻌﻴﺶ ﺇﻻ ﺳﻨ ﹰﺔ ﳛﺘﺎﺟﻮﻥ ﺇﱃ ﺃﻥ ﻳﻌﺮﱢﻓﻮﺍ ﺍﻟﻨﺎﺱ ﺫﻟﻚ ﻭﻛﻴ َ‬
‫ﲑ ﻭﳑﻠﻮﺀﺓ ﻣﻦ َﺑﻴْﻀﻬﺎ ﻭﻓﺮﺍﺧﻬﺎ ﻭﻫﻢ ﻣﻊ ﺫﻟﻚ ﱂ ﻳﺮ ﻭْﺍ‬
‫ﻉ ﻭﺍﻟﺒﻴﺎﺩﺭ ﳑﻠﻮﺀﺓ ﻋﺼﺎﻓ َ‬
‫ﻭﻗﺪ ﺗﻜﻮﻥ ﺍﻟﻘﹸﺮﻯ ﺑﻘﹸﺮﺏ ﺍﳌﺰﺍﺭ ﹺ‬
‫ﻋﺼﻔﻮﺭﹰﺍ ﻗﻂ ﻣﻴﺘﹰﺎ ‪.‬‬
‫ﺶ ﺃﻛﺜﺮ ﻣﻦ ﺃﺭﺑﻌﲔ ﻳﻮﻣﹰﺎ ﻭﻛﺎﻧﻮﺍ ﻻ ﻳﻜﺎﺩﻭﻥ ﻳﺮﻭْﻥ ﺫﺑﺎﺑﺔ ﻣﻴﺘﺔ ﺃﻋْﺬ ُﺭ ﻷﻬﻧﻢ‬ ‫ﺏ ﻻ ﻳﻌﻴ ُ‬
‫ﻭﺍﻟﺬﻳﻦ ﻳﺰﻋﻤﻮﻥ ﺃﻥ ﺍﻟﺬﺑﺎ َ‬
‫ﺫﻫﺒﻮﺍ ﺇﱃ ﺍﳊﺪﻳﺚ ﻭﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ ﻻ ﻳﺆﺍﺧﺬﻭﻥ ﲟﺎ ﻳﺆﺍﺧَﺬ ﺑﻪ ﺍﻟﻔﻼﺳﻔﺔ ‪.‬‬
‫ﻭﺍﻟﺬﻳﻦ ﺯﻋﻤﻮﺍ ﺃﻥ ﺍﻟﺒﻐﻞ ﺇﳕﺎ ﻃﺎﻝ ﻋﻤﺮﻩ ﻟﻘﻠﱠﺔ ﺍﻟﺴﱢﻔﺎﺩ ﻭﺍﻟﻌﺼﻔﻮ َﺭ ﺇﳕﺎ ﻗﺼُ َﺮ ﻋﻤﺮﻩ ﻟﻜﺜﺮﺓ ﺍﻟﺴﱢﻔﺎﺩ ﻭﻏﹸﻠﻤﺘﻪ ﻟﻮ ﻗﺎﻟﻮﺍ‬
‫ﲑ ﺍﻷﻣﻮﺭ ﺍﳌﻮﺟَﺒﺔ ﻓﻴﻨﺒﻐﻲ ﺃﻥ‬ ‫ﺑﺬﻟﻚ ﻋَﻠﻰ ﺟﻬﺔ ﺍﻟﻈﻦﱢ ﻭﺍﻟﺘﻘﺮﻳﺐ ﱂ ﻳﹸﻠﻤْﻬﻢ ﺃﺣﺪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻷﻣﻮﺭ ﺍﳌﻘﺮّﺑﺔ ﻏ ُ‬
‫ﻳﻌﺮﻓﻮﺍ ﻓﺼْﻞ ﻣﺎ ﺑﲔ ﺍﳌﻮﺟﺐ ﻭﺍﳌﻘﺮﱠﺏ ﻭﻓﺼ ﹶﻞ ﻣﺎ ﺑﲔ ﺍﻟﺪﻟﻴﻞ ﻭﺷﺒﻪ ﺍﻟﺪﻟﻴﻞ ﻭﻟﻌﻞﹼ ﻃﻮﻝ ﻋﻤﺮ ﺍﻟﺒﻐﻞ ﻳﻜﻮﻥ ﻟﻠﺬﻱ‬
‫ﻗﺎﻟﻮﺍ ﻭﻟﺸﻲﺀ ﺁﺧﺮ ‪.‬‬
‫ﻀ ﹾﻞ ﻋﻠﻰ ﺃﻋﻤﺎﺭ ﺗﻠﻚ‬‫ﻭﻟﻴﺲ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﳒ ﹺﺰ َﻡ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟِﻌﻠﹼﺔ ﻓﻘﻂ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﳛﻴﻂ ﻋﻠﻤﻨﺎ ﺑﺄﻥ ﻋﻤﺮَﻩ ﱂ ﻳ ﹾﻔ ُ‬
‫ﺍﻷﺟﻨﺎﺱ ﺇﻻ ﳍﺬﻩ ﺍﻟﻌﻠﹼﺔ ‪.‬‬

‫ﺑﻌﺾ ﺧﺼﺎﻝ ﺍﻟﻌﺼﻔﻮﺭ‬

‫ﻭﺍﻟﻌﺼﻔﻮ ُﺭ ﻻ ﻳﺴﺘﻘﺮﱡ ﻣﺎ ﻛﺎﻥ ﺧﺎﺭﺟﹰﺎ ﻣﻦ ﻭﻛﹾﺮﻩ ﺣﱴ ﻛﺄﻧﻪ ﰲ ﺩﻭﺍﻡ ﺍﳊﺮﻛﺔ ﺻﱯﱞ ﻟﻪ ﺻﻮﺕ ﺣﺪﻳﺪٌ ﻣ ﺆْﺫ ‪.‬‬
‫ﻂ ﻷﻥ ﺍﻟﺒُﻠﺒﻞ ﺇﳕﺎ ﻳ ﹾﻘ ﹶﻠﻖُ ﻷﻧﻪ ﳏﺼﻮﺭٌ ﰲ ﻗﻔﺺ ﻭﺍﻟﺬﻳﻦ ﻋﺎﻳﻨﻮﺍ ﺍﻟﺒﻼﺑ ﹶﻞ‬
‫ﻭﺯﻋﻤﻮﺍ ﺃﻥ ﺍﻟﺒُﻠﺒﻞ ﻻ ﻳﺴﺘﻘﺮ ﺃﺑﺪﹰﺍ ﻭﻫﺬﺍ ﹶﻏﹶﻠ ﹲ‬
‫ﻭﺍﻟﻌﺼﺎﻓﲑ ﰲ ﺃﻭﻛﺎﺭﻫﺎ ﻭﻏﲑ ﳏﺼﻮﺭﺓ ﰲ ﺍﻷﻗﻔﺎﺹ ﻳﻌﻠﹶﻤﻮﻥ ﻓﻀ ﹶﻞ ﺍﻟﻌﺼﻔﻮ ﹺﺭ َﻋﻠﹶﻰ ﺍﻟﺒُﻠﺒﻞ ﰲ ﺍﳊﺮﻛﺔ ‪.‬‬
‫ﳊﺲﱢ ﻭﺷﺪﱠﺓ ﺍﳊﺬﹶﺭ ﻭﺍﻹﺯﻛﺎﻥ ﺍﻟﺬﻱ ﻟﻴﺲ ﻋﻨﺪ ﺧﺒﻴﺚ ﺍﻟﻄﲑ ﻭﻻ ﻋﻨﺪ ﺍﻟﻐُﺮَﺍﺏ ﺇﻥ ﻋﻨﺪ ﺍﻟﻌﺼﻔﻮﺭ ﻣﻨﻪ‬ ‫ﻓﺄﻣﺎ ﺻﺪْﻕ ﺍ ِ‬
‫ﺲ ﻋﻨ َﺪ ﲨﻴﻊ ﻣﺎ ﺫﻛﺮﻧﺎ ﻟﻮ ﺍﺟﺘﻤﻌﺖ ﻗﻮﻫﻢ ﻭﺭُﻛﱢﺒﻮﺍ ﰲ ﻧﺼﺎﺏ ﻭﺍﺣﺪ ‪.‬‬
‫ﻣﺎ ﻟﻴ َ‬
 ‫ﺾ ﻣﻦ ﻳﻘ ُﺮﺏ ﻣﻨﻪ ﻓﻴﺼﻴﺢ ﺑﻪ ﻭﻳُﻬﻮﻱ ﺑﻴﺪﻳﻪ ﺇﱃ ﺍﻷﺭﺽ ﻛﺄﻧﻪ ﻳﺮﻳﺪ ﺃﻥ ﻳﺮﻣﻴَﻪ‬
‫ﻣﻦ ﺫﻟﻚ ﺃﻧﻪ ﻳﻐﻢّ ﲝﺪﱠﺓ ﺻﻮﺗﻪ ﺑﻌ َ‬
‫ﲝﺠﺮ ﻓﻼ ﻳﺮﺍﻩ‬

‫ﳛﻔِﻞ ﺑﺬﻟﻚ ﻓﺈﻥ ﻭﻗﻌﺖ ﻳﺪُﻩ ﻋﻠﻰ ﺣﺼﺎٍﺓ ﻃﺎ َﺭ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﻳﺘﻤﻜﹼ َﻦ ﻣﻦ ﺃﺧﺬﻫﺎ ‪.‬‬
‫ﺐ ﺍﳌﻨﻄﻖ ﺃﻥ ﺑﲔ ﺍﳊِﻤﺎﺭ ﻭﻋﺼﻔﻮ ﹺﺭ ﺍﻟﺸﱠﻮﻙ ﻋﺪﺍﻭﹰﺓ ﻭﻗﺎﻝ ‪ :‬ﻷﻥ ﺍﳊﻤﺎ َﺭ ﻳﺪﺧﻞ ﺍﻟﺸﺠﺮ ﻭﺍﻟﺸّﻮﻙ ﻓﺮﲟﺎ‬ ‫ﻭﺯﻋﻢ ﺻﺎﺣ ُ‬
‫ﻑ ﻭﻛﹾﺮﻩ‬
‫ﺥ ﺍﻟﻌُﺼﻔﻮﺭ ﺃﻭ ﺑﻴﻀﻪ ﻣﻦ ﺟﻮ ِ‬‫ﻂ ﻓﺮ ُ‬
‫ﺯﺍ َﺣ َﻢ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻓﻴﻪ َﻭ ﹾﻛﺮُﻩ ﻓﻴﺒﺪﱢﺩ ﻋُﺸﱠﻪ ﻭﺭﲟﺎ ﻬﻧﻖ ﺍﳊِﻤﺎﺭُ ﻓﺴ ﹶﻘ ﹶ‬
‫ﻕ ﺭﺃﺳﻪ ﻭﻋﻠﻰ ﻋﻴﻨﻴﻪ ﻭﺁﺫﺍﻩ ﺑﻄﲑﺍﻧﻪ ﻭﺻِﻴﺎﺣﻪ ‪.‬‬ ‫ﻗﺎﻝ ‪ :‬ﻭﻟﺬﻟﻚ ﺇﺫﺍ ﺭﺁﻩ ﺍﻟﻌﺼﻔﻮ َﺭ َﺭﻧﱠﻖ ﻓﻮ َ‬
‫ﺏ ﻓﻴﻪ ﺍﻷﺻﺒﻎ ﻭﺍﳉﺮﺍ ِﺩﻱّ ﻭﺍﻷﺳﻮﺩ ﻭﺍﻟﻔﻴﻖ ﻭﺍﻷ ﹾﻏَﺒﺲ ﻓﺈﺫﺍ ﺃﺻﺎﺑﻮﻩ ﻛﺬﻟﻚ‬ ‫ﻭﺭﺑّﻤﺎ ﻛﺎﻥ ﺍﻟﻌﺼﻔﻮ ُﺭ ﺃْﺑﻠﹶﻖ ﻭﻳﺼﺎ ُ‬
‫ﺑﺎﻋﻮﻩ ﺑﺎﻟﺜﱠﻤﻦ ﺍﻟﻜﺜﲑ ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﺪﺭ ﺍ ُﻷﺳَﻴﺪﻱّ ‪ :‬ﻗﻴﻞ ﻟﻌﺒﺪ ﺍﻷﻋﻠﻰ ﺍﻟﻘﺎﺹّ ‪ :‬ﱂ ﲰّﻲ ﺍﻟﻌﺼﻔﻮ ُﺭ‬

‫ﻼ ﻗﺎﻝ ‪ :‬ﻷﻧﻪ ﻃﻔﺎ ﻭﺷﺎﻝ ﻭﻗﻴﻞ ﻟﻪ ‪ :‬ﱂ ﲰﻲ‬ ‫ﻋُﺼﻔﻮﺭﹰﺍ ﻗﺎﻝ ‪ :‬ﻷﻧﻪ ﻋَﺼﻰ ﻭﻗﺮّ ﻭﻗﻴﻞ ‪ :‬ﻭﱂ ﲰّﻲ ﺍﻟﻄﱠ ﹾﻔﺸِﻴﻞ ﻃﻔﺸﻴ ﹰ‬
‫ﺴَﺘﻞﹼ ﻭﻳَﻠﻘﹶﻰ‬
‫ﺐ ﺍﻟﺴﱠﻠﻮﻗﻲﱡ ﺳَﻠﻮﻗﻴّﹰﺎ ﻗﺎﻝ ‪ :‬ﻷﻧﻪ ﻳ ْ‬
‫ﺐ ﺍﻟ ﹶﻘﹶﻠ ِﻄﻲﱡ ﹶﻗﹶﻠ ِﻄﻴّﹰﺎ ﻗﺎﻝ ‪ :‬ﻷﻧﻪ ﻗﻞﱠ ﻭﹶﻟ ِﻄ ﹶﺊ ﻭﻗﻴﻞ ﻟﻪ ‪ :‬ﱂ ﲰﻲ ﺍﻟﻜﻠ ُ‬
‫ﺍﻟﻜﻠ ُ‬
‫ﻗﺎﻝ ‪ :‬ﻭﺣﺪّﺛﻨﺎ ﺳُﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ ﻋﻦ ﻋَﻤﺮﻭ ﺑﻦ ﺩِﻳﻨﺎﺭ ﻋﻦ ﺻُﻬَﻴﺐ ﻣﻮﱃ ﺍﺑﻦ ﻋﺎﻣﺮ ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ‬
‫ﺍﻟﻌﺎﺹ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ :‬ﻣﺎ ِﻣ ْﻦ ﺇﻧﺴﺎﻥ ﻳﻘﺘﻞ ﻋﺼﻔﻮﺭﹰﺍ ﺃﻭ ﻣﺎ ﻓﻮﻗﻬﺎ ﺑﻐﲑ ﺣﻘﻬﺎ ﺇﻻ‬
‫ﺳﺄﻟﻪ ﺍﻟﻠﹼﻪ ﻋﻨﻬﺎ ﻗﻴﻞ ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ‪ :‬ﻭﻣﺎ ﺣﻘﻬﺎ ﻗﺎﻝ ‪ :‬ﺃﻥ ﺗﺬﹾﲝﻬﺎ ﻓﺘﺄ ﹸﻛﻠﹶﻬﺎ ﻭﻻ ﺗﻘﻄﻊ ﺭﺃﺳَﻬﺎ ﻓﺘﺮﻣ َﻲ ﻬﺑﺎ ‪.‬‬

‫ﺻﻴﺎﺡ ﺍﻟﻌﺼﺎﻓﲑ ﻭﳓﻮﻫﺎ‬

‫ﻭﻳﻘﺎﻝ ‪ :‬ﻗﺪ ﺻﺮّ ﺍﻟﻌﺼﻔﻮ ُﺭ ﻳﺼﺮﱡ ﺻﺮﻳﺮﹰﺍ ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ﻟﻠﻌﺼﺎﻓﲑ‬

‫ﻚ ِﻣ ْﻦ ﻗﹸﺒﱠﺮﺓ ﲟ ْﻌ َﻤ ﹺﺮ‬
‫ﺨﺮّﻕ ﻭﺍﳊﹸﻤﱠﺮ ‪ :‬ﻗﺪ ﺻﻔﹶﺮ ﻳﺼ ِﻔﺮُ ﺻﻔﲑﹰﺍ ﻭﻗﺎﻝ ﹶﻃﺮَﻓﺔ ﺑ ُﻦ ﺍﻟﻌﺒْﺪ ‪ ) :‬ﻳﺎ ﹶﻟ ِ‬ ‫ﻭﺍﳌﹶﻜﺎﻛﻲّ ﻭﺍﻟﻘﻨﺎﺑﺮ ﻭﺍ ﹾﻟ ُ‬
‫ﺖ ﺃﻥ ُﺗَﻨﻘﱢﺮﻱ ﻭﻳﻘﺎﻝ ‪ :‬ﻗﺪ ﻧﻄﻖ ﺍﻟﻌﺼﻔﻮﺭ ﻭﻗﺎﻝ ﻛﹶﺜﻴﱢﺮ ‪) :‬‬ ‫ﻚ ﺍﳉ ﻮﱡ ﻓﺒﹺﻴﻀﻲ ﻭﺍﺻﻔِﺮﻱ ( ﻭﻧَﻘﱢﺮﻱ ﻣﺎ ﺷِﻴ ِ‬ ‫** ﺧَﻼ ﻟ ِ‬
‫ﲑ ﺍﻟﺼﱠﺮ ﹺﱘ ﺍﻟﻨﻮﺍﻃ ُﻖ ( ﻭﻟﺬِﻛﹾﺮ ﺍﻟﻌﺼﻔﻮﺭ ﻣﻮﺿﻊٌ ﺁﺧﺮ ‪:‬‬ ‫ﺖ ﻋﺼﺎﻓ ُ‬ ‫ﺐ َﻋﺮﱠﺳُﻮﺍ ** ﻭ َﻫﺒﱠ ْ‬
‫ﺳﻮﻯ ﺫِﻛﺮٍﺓ ﻣﻨﻬﺎ ﺇﺫﺍ ﺍﻟﺮﱠﻛ ُ‬
‫ﺢ ﻣ َﻊ ﺍﻟﺼﱡﺒﺢ ﻭﻗﺎﻝ ﻛﻠﺜﻮ ُﻡ ﺑ ُﻦ ﻋﻤﺮﻭ ‪:‬‬ ‫ﻭﺫﻟﻚ ﺃﻥﱠ ﺍﻟﻌﺼﺎﻓﲑ ﺗﺼﻴ ُ‬

‫ﺖ ﻋﺼﺎﻓﲑُﻩ‬
‫ﺢ ﺍﻟﻌﺼﺎﻓﲑ ( ﻭﻗﺎﻝ ﺧﻠﻒٌ ﺍﻷﲪﺮ ‪ ) :‬ﻓﻤﺎ ﺃﺻﺎَﺗ ْ‬
‫) ﻳﺎ ﻟﻴﻠ ﹰﺔ ﱄ ُﲝﻮّﺍﺭﻳ َﻦ ﺳﺎﻫﺮ ﹰﺓ ** ﺣﱴ ﺗﻜﻠﻢ ﰲ ﺍﻟﺼﺒ ﹺ‬
‫ﺕ ﺍﻟﻌَﺼﺎﻓﲑ (‬
‫ﺢ ** ﺑﺄﺻﻮﺍ ِ‬
‫** ﻭﻻﺣﺖ ﺗَﺒﺎ ِﺷﲑُ ﺃﺭْﻭﺍ ِﻗ ِﻪ ( ﻭﻗﺎﻝ ﺍﻟﻮﻟﻴﺪ ﺑ ُﻦ ﻳﺰﻳﺪ ‪ ) :‬ﻓﻠﻤﺎ ﺃ ﹾﻥ ﺩﻧﺎ ﺍﻟﺼﺒ ُ‬

‫ﺃﺣﻼﻡ ﺍﻟﻌﺼﺎﻓﲑ‬

‫ﺨﻔﹶﺎ ِﺀ ﻭﻗﺎﻝ ُﺩﺭَﻳﺪ ﺑ ُﻦ ﺍﻟﺼﱢﻤﱠﺔ ‪ ) :‬ﻳﺎ‬

‫ﻭﳍﺎ ﻣﻮﺿﻊ ﺁﺧﺮ ﻭﺫﻟﻚ ﺃﻬﻧﻢ ﻳﻀﺮﺑﻮﻥ ﺍﳌﺜ ﹶﻞ ﺑﺄﺣﻼ ﹺﻡ ﺍﻟﻌﺼﺎﻓﲑ ﻷﺣﻼﻡ ﺍﻟﺴﱡ َ‬
‫ﺱ ﺑﺎﻟﻘﻮ ﹺﻡ ﻣﻦ‬
‫ﺁ ﹶﻝ ﺳُﻔﻴﺎ ﹶﻥ ﻣﺎ ﺑﺎﱄ ﻭﺑﺎﻟﹸﻜ ْﻢ ** ﺃﻧﺘﻢ ﻛﺜﲑ ﻭﰲ ﺃﺣﻼ ﹺﻡ ﻋُﺼﻔﻮ ﹺﺭ ( ﻭﻗﺎﻝ ﺣﺴﱠﺎ ﹸﻥ ﺑ ُﻦ ﺛﺎﺑﺖ ‪ ) :‬ﻻ ﺑﺄ َ‬
‫ﲑ ( ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﰲ ﻣﻌﲎ ﺍﻟﺘﱠﺼﻐﲑ ﻭﺍﻟﺘﱠﺤﻘﲑ ﻗﻮ ﹸﻝ ﻟﺒﻴﺪ ‪) :‬‬
‫ﻃﻮ ﹴﻝ ﻭﻣﻦ ِﻋ ﹶﻈ ﹴﻢ ** ﺟﺴ ُﻢ ﺍﻟﺒﻐﺎ ﹺﻝ ﻭﺃﺣﻼ ُﻡ ﺍﻟﻌﺼﺎﻓ ﹺ‬
 ‫ﺤﺮُ ﺑﺎﻟﻄﻌﺎ ﹺﻡ‬
‫ﲑ ﻣﻦ ﻫﺬﺍ ﺍﻷﻧﺎ ﹺﻡ ﻭﺍﳌﺴﺤﱠ ﹺﺮ ( ﺍﳌﺨﺪﱠﻉ ﻋﻠﻰ ﻗﻮﻟﻪ ‪ :‬ﻭﻧُﺴ َ‬
‫ﻓﺈ ﹾﻥ ﺗﺴﺄﻟﻴﻨﺎ ﻓﻴ َﻢ ﳓ ُﻦ ﻓﺈﻧﻨﺎ ** ﻋَﺼﺎﻓ ُ‬
‫ﺏ ﻭﻗﺎﻝ ﻟﺒﻴﺪ ‪:‬‬ ‫ﻭﺑﺎﻟﺸﱠﺮﺍ ﹺ‬

‫ﺿﻌْﻒ ﻃِﺒﺎﻉ ﺍﻹﻧﺴﺎﻥ ‪.‬‬

‫ﻓﻜﺄﻧﻪ ﳜﱪ ﻋﻦ َ‬
‫ﻭﻗﺎﻝ ﻗﻮﻡ ‪ :‬ﺍﳌﺴﺤّﺮ ﻳﻌﲏ ﻛﻞﹼ ﺫﻱ َﺳﺤْﺮ ﻳﺬﻫﺐ ﺇﱃ ﺍﻟﺮﺋﺔ ﻟﻘﻮﻟﻪ ‪ :‬ﻭﻧُﺴْﺤَﺮ ﺑﺎﻟﻄﻌﺎ ﹺﻡ ﻭﺑﺎﻟﺸﺮﺍﺏ‬

‫ﻗﻮﳍﻢ ﺻﺮﱘ ﺳﺤﺮ‬

‫ﻑ ﺑﻦ‬
‫ﺖ ﻣﻨﻚ ﻭﻗﺎﻝ ﺧُﻔﺎ ُ‬
‫ﻱ ﻟﺴ ُ‬‫ﻭﻟﺬِﻛﺮ ﺍﻟﺴﱠﺤْﺮ ﻣﻮﺿﻊٌ ﺁﺧﺮ ﻳﻘﻮﻝ ﺍﻟﺮﺟ ﹸﻞ ﻟﺼﺎﺣﺒﻪ ‪ :‬ﺻﺮَﻣْﺖ ﺳَﺤْﺮﻱ ﻣﻨﻚ ﺃ ْ‬
‫ﺖ ﻛﺬﻟﻚ ﻣﻨﻚ ‪.‬‬ ‫ﺤ ﹺﺮ ( ﻓﻜﺄﻧﻪ ﻗﺎﻝ ‪ :‬ﻟﺴ ُ‬
‫ﲑ ﺻَﺮ ﹺﱘ َﺳ ْ‬
‫ﻧُﺪْﺑﺔ ‪ ) :‬ﻭﻟﻮﻻ ﺍﺑﻨﺎ ﺗُﻤﺎﺿِﺮ ﺃﻥ ﻳُﺴﺎﺅﻭﺍ ** ﻭﺃﻧّﻲ ﻣﻨﻚ ﻏ ُ‬
‫ﺤ ﹺﺮ ( ﺃﻱ ﻗﺪ ﺗﺮﻛﺘَﻪ ﺁﻳﺴﹰﺎ‬
‫ﺻ ﹺﺮ َﱘ َﺳ ْ‬
‫ﺖ َ‬
‫ﺖ ** ﺃَﺗ ْﺘﺮُﻙُ ﻣَﺎ َﺟ َﻤ ْﻌ َ‬
‫ﺲ ﺑ ُﻦ ﺍﳋﻄﻴﻢ ‪ ) :‬ﺗﻘﻮ ﹸﻝ ﻇﹶﻌﻴَﻨﺘِﻲ ﳌﺎ ﺍﺳَﺘ ﹶﻘﻠﱠ ْ‬
‫ﻭﻗﺎﻝ ﻗﻴ ُ‬
‫ﻣﻨﻪ ‪.‬‬
‫ﻭﺃﻧﺸﺪ ﺍﻵﺧﺮ ‪:‬‬

‫ﺐ(‬
‫ﺤ ﹴﺮ ** ﻇﻠِﻴﻔﹰﺎ ﺃﻥﱠ ﺫﺍ ﳍﻮ ﺍﻟﻌﺠﻴ ُ‬
‫ﺻ ﹺﺮ َﱘ َﺳ ْ‬
‫ﺖ َ‬
‫) ﹶﺃَﻳﺬﹾ َﻫﺐُ ﻣﺎ ﲨﻌ ُ‬

‫ﺍﻟﻌﺼﻔﻮﺭ ﻭﺍﻟﻀﺐ‬

‫ﲑ ﺇﱃ ﹺﺟﺤَﺮﺓ‬
‫ﻒ ﻳُﻮﻓِﻲ ﺍﳊِﺮﺑﺎ ُﺀ ﻋﻠﻰ ﺍﻟﻌُﻮﺩ ﻭﺍﳉِﺬﹾﻝ ﻭﻛﻴﻒ ﺗﻠﺠﺄ ﺍﻟﻌﺼﺎﻓ ُ‬
‫ﻭﺇﺫﺍ ﻭﺻﻔﻮﺍ ﺷﺪّﺓ ﺍﳊﺮّ ﻭﺻﻔﻮﺍ ﻛﻴ َ‬
‫ﺍﻟﻀﱢﺒﺎﺏ ﻣﻦ ﺷﺪﺓ ﺍﳊﺮّ ‪.‬‬
‫ﺖ ﻟﻠﺼﺎﺑﺢ ﺍﳉﻮﺯﺍ ُﺀ (‬
‫ﻉ ﺳﻌﻰ ﻟﻴﻘﻄﻊ ﺷﺮﰊ ** ﺣﲔ ﻻﺣ ْ‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ُﺯﺑَﻴﺪ ‪ ) :‬ﺃﻱﱡ ﺳﺎ ﹴ‬

‫ﺖ‬
‫ﺏ ﺍﳊﺼﻰ ﺑﻜﺮﺍﻋﻲ ** ِﻩ ﻭﺃﺫﹾﻛ ُ‬
‫ﻭﺍﺳﺘﻜﻦﱠ ﺍﻟﻌﺼﻔﻮ ُﺭ ﻛﺰﻫﹰﺎ ﻣﻊ ﺍﻟﻀﺐﱢ ﻭﺃﻭﰱ ﰲ ﻋﻮﺩﻩ ﺍﳊﺮﺑﺎ ُﺀ ) ﻭﻧﻔﻰ ﺍﳉﻨﺪ ُ‬
‫ﺕ ﻭﺍﻟﻌَﺼﻔﻮ ُﺭ ﰲ‬
‫ﺢ ﻧﺎﺭ ** ﺻﻘﺮﻬﺗﺎ ﺍﳍﺠﲑﹸﺓ ﺍﻟﻐﺮﺍﺀ ( ﻭﺃﻧﺸﺪﻭﺍ ‪ ) :‬ﲡﺎﻭﺯ ُ‬‫ﻧﲑﺍﻬﻧﺎ ﺍﳌﻌﺰﺍ ُﺀ ( ) ﻣﻦ ﲰﻮ ﹴﻡ ﻛﺄﻬﻧﺎ ﻟﻔ ُ‬
‫ﳊﺮَﺍﰊّ ﻗﻮﻟﻪ ‪ :‬ﺗﺴﻤﻮ ﺃﻱ ﺗﺮﺗﻔﻊ‬
‫ﳉﺤْﺮ ﻻﺟﺊﹲ ** ﻣﻊ ﺍﻟﻀّﺐﱢ ﻭﺍﻟﺸﱢﻘﺬﺍ ﹸﻥ ﺗﺴﻤﻮ ﺻﺪﻭﺭﻫﺎ ( ﻗﺎﻝ ‪ :‬ﺍﻟﺸﱢﻘﹾﺬﺍﻥ ‪ :‬ﺍ ﹶ‬ ‫ﺍﹸ‬
‫ﻋَﻠﹶﻰ ﺭﺃﺱ ﺍﻟﻌُﻮﺩ ﻭﺍﻟﻮﺍﺣﺪ ﻣﻦ ﺍﻟﺸﱢﻘﹾﺬﺍﻥ َﺷ ﹶﻘﺬﹶﺍﻥ ﺑﺘﺤﺮﻳﻚ ﺍﻟﻘﺎﻑ ﻭﻓﺘﺢ ﺍﻟﺸﲔ ‪.‬‬

‫ﻋﺼﺎﻓﲑ ﺍﻟﻨﻌﻤﺎﻥ‬

‫ﻚ ﻛﺬﺍ ﻭﻛﺬﺍ ﻭ َﺣﺒَﺎﻩ ﺑﻜﺬﺍ ﻭﻛﺬﺍ ﻭﻭﻫﺐ ﻟﻪ ﻣﺎﺋﺔ ﻣﻦ ﻋﺼﺎﻓﲑﻩ ‪.‬‬

‫ﻭﻛﺎﻧﻮﺍ ﻳﻘﻮﻟﻮﻥ ‪ :‬ﺻﻨ َﻊ ﺑﻪ ﺍﳌﻠ ُ‬
‫ﻭﻋﺼﻔﻮﺭ ﻭﺩَﺍﻋﺮ ﻭﺷﺎﻏِﺮ ﻭﺫﻭ ﺍﻟ َِﻜﺒْﻠﻴْﻦ ‪ :‬ﻓﺤﻮﻟﺔ ﺇﺑﻞ ﺍﻟﻨﻌﻤﺎﻥ ‪.‬‬
‫ﻭﻋﺼﺎﻓﲑ ﺍﻟﺮﱠﺣْﻞ ﻭﺍﺣﺪﻫﺎ ﻋﺼﻔﻮﺭ ‪.‬‬

‫ﻋﺼﻔﻮﺭ ﺍﻟﻘﻮﺍﺱ‬
 ‫ﺴﻲﱡ ﺍﻟﻌُﺼﻔﻮﺭﻳﺔ ﻭﻗﺪ ﺫﻛﺮﻩ‬
‫ﻭﻋﺼﻔﻮﺭ ﺍﻟ ﹶﻘﻮّﺍﺱ ﺇﻟﻴﻪ ﺗﻀﺎﻑ ﺍﻟ ِﻘ ِ‬

‫ﺕ‬
‫ﻒ ﺑﺎ َ‬‫ﺍﺑﻦ ﻳَﺴﲑ ﺣﲔ ﺩﻋَﺎ ﻋﻠﻰ ﲪﺎﻡ ﻟﻪ ﺑﺎﻟﺸّﻮﺍﻫﲔ ﻭﺍﻟﺼﱡﻘﻮﺭﺓ ﻭﺍﻟﺴﱠﻨﺎﻧﲑ ﻭﺍﻟﺒﻨﺎﺩﻕ ﻓﻘﺎﻝ ‪ ) :‬ﻣﻦ ﻛﻞﱢ ﺃﻛﻠ َ‬
‫ﻳﺪﺟ ُﻦ ﻟﻴﻠ ُﻪ ** ﻓﻐﺪﺍ ﺑﻐﺪﻭ ِﺓ ﺳﺎﻏﺐ ﳑﻄﻮﺭ ( ) ﺿﺮﻡ ﻳﻘﻠﺐ ﻃﺮﻓﻪ ﻣﺘﺄﻧﺴﹰﺎ ** ﺷﻴﺌﹰﺎ ﻓﻜﻦﱠ ﻟﻪ ﻣﻦ ﺍﻟﺘﻘﺪﻳ ُﺮ ( ) ﻳﺄﰐ‬
‫ﺞ ﻣﻨﻪ ﺷﺮﻳﺪﻫﻦّ ﻓﺈ ﹾﻥ ﲝﺎ ** ﺷﻲﺀٌ ﻓﺼﺎﺭ ﲜﺎﻧﺒﺎﺕ ﺍﻟﺪﻭﺭ‬
‫ﳍ ْﻦ ﻣﻴﺎﻣﻨﹰﺎ ﻭﻣﻴﺎﺳﺮﹰﺍ ** ﺻﻜﹰﺎ ﺑﻜﻞﱢ ﻣﺬﻟﻖ ﻣﻄﻮ ﹺﺭ ( ) ﻻ ﻳﻨ ُ‬
‫(‬

‫) ﳌﺸﻤﺮﻳ َﻦ ﻋﻦ ﺍﻟﺴﻮﺍﻋ ِﺪ ﺧُﺴﺮ ** ﻋﻨﻬﺎ ﺑﻜﻞﱢ ﺭﺷﻴﻘ ٍﺔ ﺍﻟﺘﻮﺗﲑ ( ) ﻟﻴﺲ ﺍﻟﺬﻱ ﺗﺸﻮﻱ ﻳﺪﺍﻩ ﺭﻣﻴﺔ ** ﻓﻴﻬﻢ ﲟﻌﺘﺬﺭ‬
‫ﺏ ﺍﻷﻛﻒﱢ‬‫ﻭﻻ ﻣﻌﺬﻭﺭ ( ) ﻳﻨﺒﻮﻋﻮﻥ ﻣﻊ ﺍﻟﺸﺮﻭﻕ ﻏﺪﻳﱠﺔ ** ﰲ ﻛﻞ ﻣﻌﻄﻴ ِﺔ ﺍﳉﺬﺍﺏ ﻧﺘﻮ ﹺﺭ ( ) ﻳﻨﻔﺜ َﻦ ﻋﻦ ﺟﺬ ﹺ‬
‫ﺱ ﻭﺇﻬﻧﺎ ** ﻟﻨﻮﺍﺻﻞﹲ ﺳﻠﺐٌ ﻣﻦ ﺍﻟﺘﺤﺴﲑ (‬
‫ﺞ ﺍﻟﻨﻔﻮ ﹺ‬
‫ﺕ ﺻﻐ َﻦ ﺑﺎﻟﺘﺪﻭﻳﺮ ( ) ﲡﺮﻱ ﳍﺎ ﻣﻬ ُ‬
‫ﺳﻮﺍﺳﻴﹰﺎ ** ﻣﺘﺸﺎﻬﺑﺎ ِ‬

‫) ﻣﺎ ﺇﻥ ﻳﲎ ﻣﺘﺒﺎﻳ ٌﻦ ﻣﺘﺒﺎﻋ ٌﺪ ** ﰲ ﺍﳉﻮ ﳛﺴﺮ ﻃﺮﻑ ﻛﻞ ﺑﺼﲑ ( ) ﻋﻦ ﲰﺘﻬﻦﱠ ﺇﺫﺍ ﻗﺼﺪ ﹶﻥ ﳉﻤﻌ ِﻪ ** ﻣﺘﻘﻄﺮﺍﺹ‬
‫ﺏ ﺇﱃ ﻣﻨﺴﻮﺭ ( ) ﻋﺎﺭﻱ ﺍﳉﻨﺎﺡ ﻣﻦ ﺍﻟﻘﻮﺍﺩﻡ‬ ‫ﲔ ﳎﻠﻬﻖ ** ﺩﺍ ﹴﻡ ﻭﳐﻠﻮ ﹴ‬
‫ﻣﺘﻀﻤﺨﹰﺎ ﺑﻌﺒﲑ ( ) ﻓﻴﺆﻭﺏ ﻧﺎﺟﻴﻬﻦﱠ ﺑ َ‬
‫ﺱ ﻋﻠﻴﻪ ﺑﺼﺎﺋ ُﺮ ﺍﻟﺘﺎﻣﻮ ﹺﺭ (‬
‫ﻭﺍﻟﻘﺮﺍ ** ﻛﺎ ﹴ‬

‫ﺷﻌﺮ ﰲ ﺍﻟﻌﺼﻔﻮﺭ‬

‫ﻁ ﺧُﺮﻭﺟﻪ ﻓﻘﺎﻝ ‪:‬‬

‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺴﱢ ﹺﺮﻱّ ﻭﻫﻮ َﻣ ْﻌﺪَﺍ ﹸﻥ ﺍﻷﻋﻤﻰ ﺍﳌﺪﻳﱪﻱّ ﻭﻫﻮ ﻳﺬﻛﺮ ﻇﻬﻮ ًﺭﹰﺍ ﻹﻣﺎﻡ ﻭﺃﺷﺮﺍ ﹶ‬

‫‪ | ٢٠١٠ ISLAM ICBOOK.W S‬جمي ع ا لح قو ق مت احة لج ميع ا لمسل م ين‬

 ‫ﻛﺘﺎﺏ‪ :‬ﺍﳊﻴﻮﺍﻥ‬
‫ﺍﳌﺆ ﻟﻒ‪:‬ﺃﺑﻮ ﻋﺜﻤﺎﻥ ﻋﻤﺮﻭ ﺑﻦ ﲝﺮ ﺍﳉﺎﺣﻆ‬

‫ﻱ ** ﹺﻡ ﻭﲢﻤِﻲ‬‫ﳉ ْﺮﻳَﺎ ﹺﻝ ( ) ﻭﻳﻘﻴﻢ ﺍﻟﻌُﺼﻔﻮ ُﺭ ﺳِﻠﻤ ﹰﺎ ﻣﻊ ﺍﻷ ْ‬

‫ﺵ ﻭﺗُﺴﻘﹶﻰ ﺳُﻼﹶﻓ ﹶﺔ ﺍ ِ‬
‫) ﰲ ﺯﻣﺎ ِﻥ ﺗﺒﻴﺾ ﻓﻴﻪ ﺍﳋﹶﻔﺎﻑ ** ُ‬
‫ﺏ ﳊ َﻢ ﺍﻟﺴﱢﺨﺎ ﹺﻝ ( ﻳﻘﻮﻝ ‪ :‬ﺇﺫﺍ ﻇﻬﺮ ﺍﻹﻣﺎ ُﻡ ﻓﺂﻳﺔ ﺫﻟﻚ ﺃ ﹾﻥ ﺗﺒﻴﺾ ﺍﳋﻔﺎﻓﻴﺶ ﻭﻫﻲ ﺍﻟﻴﻮ َﻡ ﺗِﻠﺪُ ﻭﲢ ﱡﻞ ﻟﻨﺎ ﺍﳋﻤ ُﺮ‬ ‫ﺍﻟﺬﱢﺋﺎ ُ‬
‫ﲑ ﻭﺍﻟﺬﺋﺎﺏُ ﺍﻟﺴﱢ ﺨَﺎ ﹶﻝ ‪.‬‬
‫ﺕ ﺍﻟﻌﺼﺎﻓ َ‬
‫ﻭﺗﺴﺎِﻟﻢُ ﺍﳊﻴّﺎ ُ‬
‫ﺳﺠﻮﺩ ﻋﻴﺴﻰ ﺑﻦ ﻋﻘﺒﺔ ﻭﺭَﻭَﻭْﺍ ﰲ ﻃﻮ ﹺﻝ ﺳﺠﻮ ِﺩ ﻋﻴﺴﻰ ﺑ ﹺﻦ ﻋُﻘﺒﺔ ﺃﻧﻪ ﻛﺎﻥ ﻳﻄﻴﻞ ﺫﻟﻚ ﺣﱴ ﻳﻈﻦّ ﺍﻟﻌﺼﻔﻮ ُﺭ ﺃﻧﻪ‬
‫ﻑ ﺟﺎﻧﺒﻪ ﻭﺣﱴ ﻳﻈﻦّ ﺍﻟﻌﺼﻔﻮ ُﺭ ﺃﻧﻪ ﺳﺎﺭﻳﺔ ﻓﻴﺴﻘﻂ ﻋﻠﻴﻪ ‪.‬‬ ‫ﻛﺎﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻻ ﻳُﺨﺎ ُ‬
‫ﻭﺫﻛﺮ ﻋُ َﻤ ﺮُ ﺑﻦ ﺍﻟﻔﻀﻞ ﻋﻦ ﺍﻷﻋﻤﺶ ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﺣَﻴّﺎﻥ ﻗﺎﻝ ‪:‬‬

‫ﲑ َﻋﻠﹶﻰ ﻇﻬﺮﻩ ﻣﻦ ﻃﻮ ﹺﻝ ﺳﺠﻮﺩﻩ ‪.‬‬

‫ﻛﺎﻥ ﻋﻴﺴﻰ ﺑﻦ ﻋﻘﺒﺔ ﺇﺫﺍ ﺳﺠﺪ ﻭﻗﻌﺖ ﺍﻟﻌﺼﺎﻓ ُ‬
‫ﺴ ﹸﻘ ﹾﻄ َﻦ ﻋﻠﻰ ﻇﻬﺮﻩ ﻣﺎ ﳛﺴِﺒَﻨْﻪ ﺇﻻ ﺣﺎﺋﻄﹰﺎ ‪.‬‬
‫ﻭﻛﺎﻥ ﳏﻤ ُﺪ ﺑ ُﻦ ﻃﻠﺤ ﹶﺔ ﻳﺴ ﺠُﺪ ﺣﱴ ﺇﻥ ﺍﻟﻌﺼﺎﻓﲑ ﻟَﻴ ْ‬

‫ﻣﺜﻞ ﺍﻟﺸﻴﺦ ﻭﺍﻟﻌﺼﻔﻮﺭ‬

‫ﺐ ﻟﻠﻌﺼﺎﻓﲑ ﹶﻓ ﺨّﹰﺎ ﻓﺎ ْﺭَﺗ ْﺒ َﻦ ﺑﻪ ﻭﺑﺎﻟﻔﺦ ﻭﺿﺮﺑﻪ ﺍﻟﱪﺩ ﻓﻜﻠﻤﺎ ﻣﺸﻰ ﺇﱃ ﺍﻟﻔ ﺦﱢ ﻭﻗﺪ ﺍﻧﻀﻢﱠ َﻋﻠﹶﻰ‬ ‫ﻭﰲ ﺍﳌﺜﻞ ‪ :‬ﺃﻥﱠ ﺷﻴﺨﹰﺎ ﻧ َ‬
‫ﺼ َ‬
‫ﻋﺼﻔﻮﺭ ﻓﻘﺒﺾ ﻋﻠﻴﻪ‬

‫ﲑ ﺑﺄﻣﺮﻩ‬
‫ﺼﻚﱡ ﻭﺟﻬَﻪ ﻣﻦ ﺑﺮﺩ ﺍﻟﺸّﻤﺎﻝ ﻗﺎﻝ ‪ :‬ﻓﺘﻮﺍ َﻣﺮَﺕ ﺍﻟﻌﺼﺎﻓ ُ‬
‫ﻭﺩ ﻕﱠ ﺟﻨﺎﺣَﻪ ﻭﺃﻟﻘﺎﻩ ﰲ ﻭﻋﺎﺋﻪ ﺩَﻣﻌﺖ ﻋﻴﻨُﻪ ﳑﺎ ﻛﺎﻥ َﻳ ُ‬
‫ﻭﻗﻠﻦ ‪ :‬ﻻ ﺑﺄﺱ ﻋﻠﻴﻜﻦﱠ ﻓﺈﻧﻪ ﺷﻴ ﺦٌ ﺻﺎﱀﹲ ﺭﺣﻴﻢ ﺭﻗﻴ ُﻖ ﺍﻟﺪﱠﻣﻌﺔ ﻗﺎﻝ ‪ :‬ﻓﻘﺎﻝ ﻋﺼﻔﻮﺭٌ ﻣﻨﻬﺎ ‪ :‬ﻻ ﺗﻨﻈﺮﻭﺍ ﺇﱃ ﺩﻣﻮﻉ ﻋﻴﻨَﻴﻪ‬
‫ﻭﻟﻜﻦ ﺍﻧﻈﺮﻭﺍ ﺇﱃ ﻋﻤﻞ ﻳﺪﻳﻪ ‪.‬‬
‫ﺠﺮُ ﻣَ ﺠّﺎﻥ ﻭﺍﻟﻌﺼﻔﻮﺭ ﳎّﺎﻥ ‪.‬‬
‫ﺍﺳﺘﻄﺮﺍﺩ ﻭﻣﻦ ﺃﻣﺜﺎﻝ ﺍﻟﻌﺎﻣّﺔ ﻟﻠﺸﻲﺀ ﺗﺘﻌﺮّﻓﻪ ﺑﻐﲑ َﻣ ﺆُﻭﻧﺔ ‪ :‬ﺍﳊ َ‬

‫ﺴﻮّ َﻣ ﹲﺔ ﺗﺪﻋﻮ ﻋُﺒﻴﺪﺍﹰ ﻭﺃﺯﳕﺎ (‬‫ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ﻋﺼﻔﻮﺭ ﻭﻋﺼﻔﻮﺭﺓ ‪ .‬ﻭﺃﻧﺸﺪ ﻗﻮﻟﻪ ‪ ) :‬ﻭﻟﻮ ﺃﻬﻧﺎ ﻋﺼﻔﻮﺭﺓﹲ ﳊﺴﺒْﺘَﻬﺎ ** ﻣُ َ‬
‫ﺴﺐُ ﻛﻞﱠ‬ ‫ﺖﲢ ِ‬
‫ﺷﻌﺮ ﻓﻴﻤﺎ ﻳﺼﻮﱢﺭﻩ ﺍﻟ ﹶﻔﺰَﻉ ﻭﻗﺎﻝ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ ﺟﺮﻳﺮٌ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﺫﻛﺮ ﺍﻟﻌﺼﻔﻮﺭ ﺣﻴﺚ ﻳﻘﻮﻝ ‪ ) :‬ﻣﺎﺯﻟ َ‬
‫ﺤ ٍﺔ‬
‫ﺻ ْﻴ َ‬
‫ﺴﺒُﻮ ﹶﻥ ﻛﻞﱠ َ‬
‫ﺤَ‬‫ﻼ ﺗﺸﺪﱡ ﻋﻠﻴﻜ ُﻢ ﻭﺭﺟﺎﻻ ( ﻗﺎﻝ ﻳُﻮﻧﺲ ‪ :‬ﺃﺧ ﹶﺬ ﻫﺬﺍ ﺍﳌﻌﲎ ﻣﻦ ﻗﻮ ﹺﻝ ﺍﻟﻠﹼﻪ ‪َ :‬ﻳ ْ‬
‫ﺷﻲ ٍﺀ َﺑ ْﻌﺪَﻫﻢ ** ﺧﻴ ﹰ‬
‫َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ُﻫ ُﻢ ﺍﻟ َﻌ ُﺪﻭﱡ ‪( .‬‬
‫ﺏ ِﻛ ﻔﱠﺔﹸ ﺣﺎﺑﹺﻞ (‬
‫ﻒ ﺍﳌﻄﻠﻮ ﹺ‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﻛﺄﻥ ﺑﹺﻼ َﺩ ﺍﻟﻠﹼ ِﻪ ﻭ ْﻫ َﻲ ﻋﺮﻳﺔﹲ ** َﻋﻠﹶﻰ ﺍﳋﺎﺋ ِ‬

‫) ُﻳ َﺆﺩﱢﻯ ﺇﻟﻴﻪ ﺃﻥﱠ ﻛﻞﱠ ﺛﹺﻨﻴﱠ ٍﺔ ** َﺗَﻴﻤﱠ َﻤﻬَﺎ َﺗ ْﺮﻣِﻲ ﺇﻟﻴﻪ ﺑﻘﺎﺗﻞ ( ﻭﻗﺎﻝ ﺑﺸّﺎﺭٌ ﰲ ﺷﺒﻴﻪ ﺫﻟﻚ ‪ ) :‬ﻛﺄﻥﱠ ﻓﺆﺍﺩﻩ ﻛﺮ ﺓﹲ ﺗﻨﺰﻯ **‬
‫ﺖ ﻋﻴﲏ ﻋﻦ ﺍﻟﺘﻐﻤﻴﺾ ﺣﱴ ** ﻛﺄﻥﹼ ﺟﻔﻮﻬﻧﺎ ﻋﻨﻪ ﻗﺼﺎ ُﺭ ( ) ﻳﺮﻭﻋ ُﻪ ﺍﻟﺴﺮﺍ ُﺭ ﺑﻜﻞﱢ‬ ‫ﲔ ﻟﻮ ﻧﻔ َﻊ ﺍﳊﺬﺍ ُﺭ ( ) ﺟﻔ ْ‬ ‫ﺣﺬﺍ َﺭ ﺍﻟﺒ ﹺ‬
‫ﺃﻣ ﹴﺮ ** ﳐﺎﻓ ﹶﺔ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺑﻪ ﺍﻟﺴﺮﺍ ُﺭ ( ﻭﻗﺎﻝ ﻋُﺒﻴﺪُ ﺑﻦ ﺃﻳﱡﻮﺏ ‪ :‬ﻭﻗﺎﻝ ﺃﺑﺎﻥ ﺍﻟ ﻼﱠﺣﻘﻲﱡ ‪ :‬ﺣﺪﻳﺚ ﺍﻟﻐﺎﺿﺮﻱ ﻭﻣﻦ ﻣُﻠﺢ‬
‫ﱄ ﺍﻟﺴﱢﻦﱢ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺍﻟﻐﺎﺿﺮﻱ ‪ :‬ﻛﺎﻧﺖ ﻫﺬﻩ‬‫ﺚ ﺍﻷﺻﻤﻌﻲّ ﻗﺎﻝ ‪ :‬ﺣﺪﱠﺛﲏ ﺷﻴ ﺦٌ ﻣﻦ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻭﻛﺎﻥ ﻋﺎ ﹶ‬ ‫ﺃﺣﺎﺩﻳ ِ‬
‫ﺽ ﻟﻘﻮﹴﻡ‬
‫ﺍﻷﺭ ُ‬
 ‫ﺖ ﻗﺎﻝ ﻗﺎﺋﻠﻬﻢ ﻟﻘﻴﱢﻤﻪ ‪ :‬ﺍﺛﻠﹸ ﹺﻢ ﺍﳊﺎﺋﻂ ﻟﻴﺼﻴﺐَ ﺍﳌﺎﺭﱡ ﳑﺎ ﻓﻴﻪ ﻭﺍﳌ ْﻌﺘَﻔﻲ ﰒ‬
‫ﺍﺑﺘﺪﺅﻭﻫﺎ ﻭﺷﻘﱡﻮﻫﺎ ﻭﻛﺎﻧﺖ ﺍﻟﺜﻤﺮﺓ ﺇﺫﺍ ﺃﺩﺭﻛ ْ‬
‫ﻳﻘﻮﻝ ‪ :‬ﺃ ْﺭ ِﺳ ﹾﻞ ﺇﱃ ﺁﻝ ﻓﻼﻥ ﺑﻜﺬﺍ ﻭﻛﺬﺍ ﻭﺇﱃ ﺁﻝ ﻓﻼﻥ ﺑﻜﺬﺍ ﻭﻛﺬﺍ ﻓﺈﺫﺍ ﺑﻴﻌَﺖ ﺍﻟﺜﻤﺮﺓ ﻗﺎﻝ ‪ :‬ﺃﺭﺳﻞ ﺇﱃ ﻓﻼﻥ ﺑﻜﺬﺍ‬
‫ﻭﻛﺬﺍ ﻭﺩﻳﻨﺎﺭ ﻭﺇﱃ ﻓﻼﻥ ﺑﻜﺬﺍ ﻭﻛﺬﺍ ﻓﻴﻀﺞ ﺍﻟﻮﻛﻴﻞ ﻓﻴﻘﻮﻝ ‪ :‬ﻣﺎ ﺃﻧﺖ ﻭﻫﺬﺍ ﻻ ﺃﻡﱠ ﻟﻚ ﻓﻠﻤﺎ ُﻋﻤِﺮﺕ ﺍﻷﺭﺿﻮﻥ‬
‫ﺖ ﺃﹸ ﹾﻗ ِﻄﻌَﻬﺎ ﻗﻮﻡٌ ﺳﻮﺍﻫﻢ ﻓﺈﻥﱠ ﺃﺣﺪﻫﻢ ﻟﻴﺴﺪﱡ ﺣﺎﺋﻄﹶﻪ ﻭﻳﺼﻐّﺮ ﺑﺎﺑَﻪ ﰒ ﻳُ ْﺪِﻟ ﺞُ ﻓﻴﻤﺮﱡ ﻓﻴﻘﻮﻝ ‪ :‬ﻣﺎ ﻫﺬﻩ ﺍﻟﺜﱡﻠﻤﺔ‬
‫ﻭﺃ ﹶﻏﻨﱠ ْ‬
‫ﻭﻳﺴﺘﻄﻴﻒ ﻣﻦ ﻭﺭﺍﺀ ﺍﳊﺎﺋﻂ ﻓﻬﻮ ﺃﻃﻮﻝ ﻣﻦ ﻣَﻌﻘِﻞ ﺃﰊ ﻛﺮﻳﺰ ‪.‬‬

‫ﺸ ﹺﻮﻳّﹰﺎ ﻋﻠﻰ ﹸﻗ ﺮْﺹ ﻭﺍﻟﻘﹸﺮْﺹ‬

‫ﻭﺇﺫﺍ ﺩﺧﻞ ﺣﺎﺋﻄﻪ ﺩﺧﻞ ﻣﻌﻪ ﺑ ﹶﻘﺬﱠﺍﻓﺔ ﻓﺈﺫﺍ ﺭﺃﻯ ﺍﻟﻌﺼﻔﻮ َﺭ ﻋﻠﻰ ﺍﻟﻘﻨﺎ ﺭﻣﺎﻩ ﻓﻴﻘﻊ ﺍﻟﻌﺼﻔﻮ ُﺭ َﻣ ْ‬
‫ﻛﺎﻟﻌﺼﻔﻮﺭ ‪.‬‬

‫ﺍﻟﻌﺼﺎﻓﲑ ﺍﳍﺒﲑﻳﺔ‬

‫ﺐ ﻣﻦ ﻛﻞﹼ ﻃﲑ ﻭﻫﻲ ﺗُﻬﺪَﻯ ﺇﱃ‬

‫ﲰ َﻦ ﻣﻦ ﺍﻟﺴﱡﻤﺎﻧَﻰ ﻭﺃﻃﻴ َ‬
‫ﲑ ﺍﳍﹸﺒَﲑﻳّﺔ ﻭﻫﻲ ﺗﻄﻌﻢ ﻋﻠﻰ ﺭﻓﻮﻑ ﻭﺗﻜﻮﻥ ﺃ َ‬
‫ﻭﲝﻤْﺺ ﺍﻟﻌﺼﺎﻓ ُ‬
‫ﻣﻠﻮﻛﻨﺎ ﻭﻫﻲ ﻗﻠﻴﻠﺔﹲ ﻫﻨﺎﻙ ‪.‬‬
‫ﺐ َﺭ ْﻭﻗﹶﻴ ِﻪ ﻭﻛﹶﻠﹾﻜﹶﻠﹶﻪ ** ﺣﱴ ﺍ ْﺳَﺘﺜﹶﺎ َﺭ ﺳَﻔﺎ ﹰﺓ ﺩﻭﻧَﻬﺎ ﺍﻟﺜﱠﹶﺄﺩُ (‬
‫ﻭﻗﺎﻝ ﺍﻟﺮﱠﺍﻋﻲ ‪ ) :‬ﻣﺎ ﺯﺍﻝ ﻳﺮﻛ ُ‬

‫ﺻﻔﹶﺮ ﳎﺪﻭﻝ ﻣﻦ ﺍﻟ ِﻘﺪﱢ‬

‫) ﺣﱴ ﺇﺫﺍ َﻧ ﹶﻄ َﻖ ﺍﻟﻌﺼﻔﻮ ُﺭ ﻭﺍﻧﻜﺸﻔﹶﺖْ ** َﻋﻤَﺎﻳﺔﹸ ﺍﻟﻠﻴﻞ ﻋﻨﻪ ﻭﻫﻮ ﻣُﻌﺘ ِﻤﺪُ ( ﻭﻗﺎﻝ ﺍﻟﺮﺍﻋﻲ ‪ ) :‬ﻭﺃ ْ‬
‫ﻼ ﻭﺍﻟﻌﺼﺎﻓﲑُ ﺗﻨﻄ ُﻖ (‬
‫ﺖ ﻗﻠﻴ ﹰ‬
‫ﺨ ْ‬
‫ﻱ َﻣ ْﻬ ﹺﺮﻳّﺔ َﺷﺪَﻧﻴ ٍﺔ ** ﹸﺃﻧﹺﻴ َ‬
‫ﺙ ﺑﻌﻴﻨَﻴﻬﺎ ﻓُﻴﻠﹾﻮﻯ ﻭﻳُ ﹾﻄﹶﻠ ﻖُ ( ) ﹶﻟﺪَﻯ ﺳﺎ ِﻋ َﺪ ْ‬
‫ﻣﺎﺭﹺﻥ ** ﻳُﻼ ﹸ‬

‫ﺻﻴﺪ ﺍﻟﻌﺼﺎﻓﲑ‬

‫ﺼَﻴ َﺪ ﹰﺓ ﻭﳚﻌﻠﻮﻥ ﳍﺎ َﺳﻠﱠﺔ ﰲ ﺻﻮﺭﺓ ﺍِﳌ ﺤْﱪﺓ ﺍﻟﱵ ﻳﻘﺎﻝ‬ ‫ﻗﺎﻝ ‪ :‬ﻭﺗُﺼﺎﺩ ﺍﻟﻌﺼﺎﻓ ُ‬
‫ﲑ ﺑﺄﻫﻮﻥِ ﺣﻴﻠﺔ ﻭﺫﻟﻚ ﺃﻬﻧﻢ ﻳﻌﻤﻠﻮﻥ ﳍﺎ ِﻣ ْ‬
‫ﲑ ﻭﻳﺪْﺧُﻠﹾﻦ ﻋﻠﻴﻪ ﻭﻣﺎ ﺩﺧﻞ‬
‫ﳍﺎ ‪ :‬ﺍﻟﻴﻬﻮﺩﻳﺔ ﺍﳌﻨﻜﻮﺳﺔ ﺍﻷ ﻧﺒﻮﺑﺔ ﰒ ُﻳ ْﻨﺰَﻝ ﰲ ﺟﻮﻓﻬﺎ ﻋﺼﻔﻮﺭٌ ﻭﺍﺣﺪ ﻓﺘﻨﻘﺾﱡ ﻋﻠﻴﻪ ﺍﻟﻌﺼﺎﻓ ُ‬
‫ﻣﻨﻬﺎ ﻓﺈﻧﻪ ﻻ ﳚﺪ ﺳﺒﻴ ﻼﹰ ﺇﱃ ﺍﳋﺮﻭﺝ ﻣﻨﻬﺎ‬

‫ﻉ ﺇﱃ ﺫﻟﻚ ﺍﻟﻌﺼﻔﻮ ﹺﺭ ﻣﻦ ﺍﻟﻄﲑ ﺇﱃ ﺍﻟﺒُﻮﻡ ﺇﺫﺍ‬

‫ﻓﻴﺼﻴﺪ ﺍﻟﺮ ُﺟ ﹸﻞ ﻣﻨﻬﺎ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﻮﺍﺣﺪ ﺍﳌﺌﲔ ﻭﻫﻮ ﻭﺍﺩﻉ ﻭﻫﻦّ ﺃﺳﺮ ُ‬
‫ﺟُﻌِﻠﻦ ﰲ ﺍﳌﺼﺎﺋﺪ ‪.‬‬
‫ﻭﻣﱴ ﺃﺧﺬ ﺭﺟﻞﹲ ﻓﺮﺍﺥ ﺍﻟﻌﺼﺎﻓﲑ ﻣﻦ ﺃﻭﻛﺎﺭﻫﺎ ﻓﻮﺿﻌﻬﺎ ﰲ ﻗﻔﺺ ﲝﻴﺚ ﺗﺮﺍﻫﺎ ﺍﻵﺑﺎ ُﺀ ﻭﺍﻷﻣّﻬﺎﺕ ﻓﺈﻬﻧﺎ ﺗﺄﺗﻴﻬﺎ ﺑﺎﻟﻄﱡﻌﻢ‬
‫ﻋﻠﻰ ﺍﳋﻄﹶﺮ ﺍﻟﺸﺪﻳﺪ ﻭﺍﳋﻮﻑ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﺍﻟﺴﱠﻨﺎﻧﲑ ﻣﻊ ﺷﺪﺓ ﺣﺬﺭﻫﺎ ﻭ ِﺩﻗﱠﺔ ﺣﺴﱢﻬﺎ ﻟﻴﺲ ﺫﻟﻚ ﺇﻻ ﻟﱪّﻫﺎ ﺑﺄﻭﻻﺩﻫﺎ‬
‫ﻭﺷﺪﺓ ﺣﺒّﻬﺎ ﳍﺎ ‪.‬‬

‫ﰲ ﺍﻟﻌﻘﺎﺭﺏ ﻭﺍﻟﻔﺄﺭ ﻭﺍﻟﺴﻨﺎﻧﲑ ﻭﺍﳉﺮﺫﺍﻥ‬

‫ﺏ ﻣﻊ ﺫﻛﺮﻧﺎ ﻟﻠﻔﺄﺭ ﻟﻠﻌﺪﺍﻭﺓ ﺍﻟﱵ ﺑﲔ‬ ‫ﻧﻘﻮﻝ ﰲ ﺍﻟﻌﻘﺎﺭﺏ ﻭﺍﻟﻔﺄﺭﹺ ﻭﺍﳉﺮﺫﹶﺍﻥ ﲟﺎ ﺃﻣﻜﻦ ﻣﻦ ﺍﻟﻘﻮﻝ ﻭﺇﳕﺎ ﺫﻛﺮﻧﺎ ﺍﻟﻌﻘﺎ ﹺﺭ َ‬
‫ﺍﻟﻔﺄﺭ ﻭﺍﻟﻌﻘﺎﺭﺏ ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﺃﻥ ﻧﺬﻛﹸﺮ ﺍﻟﺴّﻨﺎﻧﲑ ﰲ ﺑﺎﺏ ﺫﻛﺮ ﺍﻟﻔﺄ ﹺﺭ ﻟﻠﻌﺪﺍﻭﺓ ﺍﻟﱵ ﺑﻴﻨﻬﻤﺎ ‪.‬‬
 ‫ﻓﺈﹺﻥ ﻗﻠﺖ ‪ :‬ﻗﺪ ﻋ ﺮَﻓﻨﺎ ﻋﺪﺍﻭﺓ ﺍﻟﻔﺄﺭ ﻟﻠﻌﻘﺮﺏ ﻓﻜﻴﻒ ﺗُﻌﺎﺩﻱ ﺍﻟﻔﺄﺭ ﹸﺓ ﺍﻟﺴﻨّﻮﺭ ﻭﺍﻟﻔﺄﺭﺓ ﻻ ﺗﻘﺎﻭﻡ ﺍﻟﺴﻨّﻮﺭ ﻗﻴﻞ ‪ :‬ﻟﻌَﻤﺮﻱ‬
‫ﺏ ﺍﻟﱵ‬‫ﺇﻥ ﺟﹺﺮﺫﺍ ﹶﻥ ﺃﻧﻄﺎ ِﻛﻴَﺔ ﹶﻟﺘُﺴﺎ ﹺﺟﻞﹸ ﺍﻟﺴﻨﺎﻧﲑَ ﰲ ﺍﳊﺮ ﹺ‬

‫ﺖ ﺃﹸﺫ ﹶﻥ ﺍﻟﻨﺎﺋﻢ ‪.‬‬

‫ﺑﻴﻨﻬﻤﺎ ﻭﻣﺎ ﻳﻘﻮﻡ ﳍﺎ ﻭﻻ ﻳﻘﻮﻯ ﻋﻠﻴﻬﺎ ﺇﻻ ﺍﻟﻮﺍﺣﺪ َﺑ ْﻌ َﺪ ﺍﻟﻮَﺍﺣِﺪ ﻭﻫﻲ ﲞﺮﺍﺳﺎﻥ ﻗﻮﻳﱠﺔﹲ ﺟﺪّﹰﺍ ﻭﺭﲟﺎ ﻗﻄﻌ ْ‬
‫ﻭﰲ ﺍﻟﻔﺄﺭ ﻣﺎ ﺇﺫﺍ ﻋﺾﱠ ﻗﺘﻞ ﺃﺧﱪﱐ ﺃﺑﻮ ﻳﻮﻧﺲ ﺍﻟﺸﺮﻳﻄﻲ ﺃﻧﻪ ﻋﺎﻳﻦ ﺫﻟﻚ ‪.‬‬
‫ﲔ ﺍﻟﺴﱢﻨﱠﻮْﺭ ‪.‬‬
‫ﺖ ﺍﳉﹸﺮ ﹸﺫ ﻣﻨﻪ ﻭﻗﺪ ﻓﻘﺄ ﻋ َ‬
‫ﻭﺃﻧﺎ ﺭﺃﻳﺖُ ﺳﻨّﻮﺭﹰﺍ ﻋﻨﺪﻧﺎ ﺳﺎﻭﺭ ﺟُﺮﺫﹰﺍ ﰲ ﺑﻴﺖ ﺍﳊﻄﹶﺐ ﻓﺄﻓﹶﻠ َ‬
‫ﺶ‬
‫ﺏ ﳑﺎ ﻳﻘﺒﻞ ﺍﻟﺘﱠﺤﺮﻳ َ‬
‫ﺵ ﻭﺍﻟﻜﻼﺏ ﻭﺍﻟﺴﱡﻤَﺎﻧَﻰ ﻭﺍﻟﻘﹶﺒﺞ ﻭﺿﺮﻭ ﹴ‬ ‫ﻗﺘﺎﻝ ﺍﳊﻴﻮﺍﻥ ﻭﺍﻟﻘﺘﺎﻝﹸ ﻳﻜﻮ ﹸﻥ ﺑﲔ ﺍﻟﺪﱢﻳَﻜ ِﺔ ﻭﺑﲔ ﺍﻟﻜﺒﺎ ﹺ‬
‫ﻭﻳﻮﺍﺛﺐُ ﻋﻨﺪ ﺍﻹﻏﺮﺍﺀ ‪.‬‬
‫ﲔ ﻬﺑﻴﻤﺘﲔ ﻭﻻ ﺳﺒﻌﲔ ﺃﺷﺪﱠ ﻣﻦ ﻗﺘﺎﻝ ﻳﻜﻮ ﹸﻥ ﺑﲔ ﺟُﺮﺫﻳﻦ ﻓﺈﺫﺍ ﺭﺑﻂ ﺃﺣﺪُﳘﺎ ﺑﻄﺮَﻑ‬
‫ﻂﺑ َ‬
‫ﻭ ﻳﺰﻋﻤﻮﻥ ﺃﻬﻧﻢ ﱂ ﻳَﺮﻭﺍ ﻗﺘﺎ ﹰﻻ ﻗ ﱡ‬
‫ﻂ ﻭ ُﺷﺪﱠ ﹺﺭﺟْﻞ‬
‫ﺧﻴ ٍ‬

‫ﺍﻵﺧﺮ ﺑﺎ ﹾﻟﻄﹼﺮَﻑ ﺍﻵﺧﺮ ﻣﻦ ﺍﳋﻴﻂ ﻓﻠﻬﻤﺎ ﻋﻨﺪ ﺫﻟﻚ ﻣﻦ ﺍﳋﻠﺐ ﻭﺍﳋﹶﻤْﺶ ﻭﺍﻟﻌﺾﱢ ﻭﺍﻟﺘﱠﻨْﻴﻴﺐﹺ ﻭﺍﻟﻌﻔﺎﺱ ﻣﺎ ﻻ ﻳﻮﺟﺪ ﺑﲔ‬
‫ﺷﻴﺌﲔ ﻣﻦ ﺫﻭﺍﺕ ﺍﻟﻌِﻘﺎﺭ ﻭﺍﳍﺮﺍﺵ ﺇﻻ ﺃﻥ ﺫﻟﻚ ﻣﺎ ﺩﺍﻣﺎ ﰲ ﺍﻟﺮﱢﺑﺎﻁ ﻓﺈﺫﺍ ﺍﳓﻞﱠ ﺃﻭ ﺍﻧﻘﻄﻊ ﻭﻟﱠﻰ ﻛ ﱡﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻋﻦ‬
‫ﺏ ﰲ ﺍﻷﺭﺽ ﻭﺃﺧﺬ ﰲ ﺧﻼﻑ ﺟﻬﺘﻪ ﺍﻵﺧﺮ ‪.‬‬ ‫ﺻﺎﺣﺒﻪ ﻭﻫﺮ َ‬
‫ﻭﺇﻥ ُﺟﻌِﻼ ﰲ ﺇﻧﺎﺀ ﻣﻦ ﻗﻮﺍﺭﻳﺮ ﺃﻋﲏ ﺍﳉﹸﺮ ﹶﺫ ﻭﺍﻟﻌﻘﺮﺏ ﻭﺇﳕﺎ ﺫﻛﺮﺕ ﺍﻟﻘﻮﺍﺭﻳﺮ ﻷﻬﻧﺎ ﻻ ﺗﺴﺘﺮ ﻋﻦ ﺃﻋﻴُﻦ ﺍﻟﻨﺎﺱ ﺻَﻨﻴﻌَﻬﻤﺎ‬
‫ﺏ‬
‫ﺝ ﳌﹶﻼﺳﺔ ﺍﳊﻴﻄﺎﻥ ﻓﺎﻟﻔﺄﺭﺓ ﻋﻨﺪ ﺫﻟﻚ ﲣِﺘﻞﹸ ﺍﻟﻌﻘﺮ َ‬
‫ﻭﻻ ﻳﺴﺘﻄﻴﻌﺎﻥ ﺍﳋﹸﺮﻭ َ‬

‫ﺖ ﻋﻠﻰ ﺇﺑﺮﻬﺗﺎ ﻗﹶﺮَ ﺿَﺘﻬﺎ ﻭﺇﻥ ﺿﺮﻬﺑﺎ ﺍﻟﻌﻘﺮﺏُ ﺿﺮﺑﹰﺎ ﻛﺜﲑﹰﺍ ﻓﺎﺳﺘﻨﻔﹶﺪﺕْ ﲰّﻬﺎ ﻛﺎﻥ ﺫﻟﻚ ﻣﻦ ﺃﺳﺒﺎﺏ ﺣﺘﻔﻬﺎ ‪.‬‬
‫ﻀ ْ‬
‫ﻓﺈﻥ ﻗﺒ َ‬

‫ﻗﺘﺎﻝ ﺍﻟﻌﻘﺎﺭﺏ ﻭﺍﳉﺮﺫﺍﻥ‬

‫ﻭﺩﺧﻠﺖ ﻣﺮﺓ ﺃﻧﺎ ﻭﺣَﻤْﺪﺍﻥ ﺑﻦ ﺍﻟﺼﺒﺎﺡ َﻋﻠﹶﻰ ﻋﺒﻴﺪ ﺑﻦ ﺍﻟﺸﱡﻮﻧﹺﻴﺰﻱ ﻓﺈﺫﺍ ﻋﻨﺪﻩ ﺑَﺮﹺﻧﻴّﺔ ﺯَﺟﺎﺝ ﻓﻴﻬﺎ ﻋﺸﺮﻭﻥ ﻋﻘﺮﺑﹰﺎ‬
‫ﺏ ﻗﺪ‬
‫ﻭﻋﺸﺮﻭﻥ ﻓﺄﺭ ﹰﺓ ﻓﺈﺫﺍ ﻫﻲ ﺗﻘﺘﺘﻞ ﻓﺨﻴﱢﻞ ﱄ ﺃﻥ ﺗﻠﻚ ﺍﻟﻔﺄ َﺭ ﻗﺪ ﺍﻋﺘﺮﺍﻫﺎ ﻭﺭ ﻡٌ ﻣﻦ ﺷﺪ ِﺓ ﻭﻗﹾﻊ ﺍﻟﻠﺴﻊ ﻭﺭﺃﻳﺖ ﺍﻟﻌﻘﺎﺭ َ‬
‫ﺖ ﻋﻨﻬﺎ ﻭﺗﺎﺭﻛﺘْﻬﺎ ﻭﱂ ﺃﺭ ﺇﻻ ﻫﺬﺍ ﺍﳌﻘﺪﺍ َﺭ ﺍﻟﺬﻱ ﻭﺻﻔﺖ ‪.‬‬ ‫ﻛﻠﱠ ْ‬
‫ﺏ ﺧﲑٌ ﻣﻦ‬
‫ﺿ َﻊ ﺍﻟﺒﻴﺎﺽ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎ ﹺ‬
‫ﺐ ﻭﻟﻮ ﻛﺎﻥ ﻋﺒﻴﺪٌ ﺇﺳﻨﺎﺩﹰﺍ ﳋﺒّﺮﺕ ﻋﻨﻪ ﻭﻟﻜﻦﱠ ﻣﻮ ِ‬
‫ﻭﺣﺪﺛﻨﺎ ﻋﻨﻬﺎ ﻋﺒﻴﺪٌ ﺑﺄﻋﺎﺟﻴ َ‬
‫ﲨﻴﻊ ﻣﺎ ﻛﺎﻥ ﻟﻌﺒﻴﺪ ‪.‬‬

‫ﺗﺪﺑﲑ ﰲ ﺍﳉﺮﺫ‬

‫ﻭﻟﻠ ﺠُﺮ ِﺫ ﺗﺪﺑﲑ ﰲ ﺍﻟﺸﻲﺀ ﻳﺄﻛﻠﹸﻪ ﺃﻭ ﻳَﺤﺴُﻮﻩ ﻓﺈﻧﻪ ﻟﻴَﺄﰐ ﺍﻟﻘﺎﺭﻭﺭ ﹶﺓ ﺍﻟﻀﱠﻴﱢﻘﹶﺔ‬

‫ﻉﰲ‬ ‫ﻑ ﹶﺫﻧَﺒﻪ ﰲ ُﻋﻨﹺﻘﻬﺎ ﻓﻜ ﻠﱠﻤﺎ ﺍﺑﺘﻞﹼ ﺑﺎﻟﺪﱡﻫ ﹺﻦ ﺃﺧﺮﺟﻪ ﻓﻠﻄﻌَﻪ ﰒ ﺃﻋﺎﺩﻩ ﺣﱴ ﻻ ﻳﺪ َ‬

‫ﺍﻟﺮﺃﺱ ﻓﻴﺤﺘﺎﻝ ﺣﱴ ُﻳﺪْﺧ ﹶﻞ ﻃﺮ َ‬
‫ﺍﻟﻘﺎﺭُﻭﺭﺓ ﺷﻴﺌﹰﺎ ‪.‬‬
‫ﺖ ﻣﻦ ﺍﳉﺮْﺫﺍﻥ ﺃﻋﺠﻮﺑ ﹰﺔ ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﺼﻴﺎﺩﺓ ﳌﺎ ﺳﻘﻄﺖ َﻋﻠﹶﻰ ﺟُﺮ ٍﺫ ﻣﻨﻬﺎ ﺿﺨ ﹴﻢ ﺍﺟﺘﻤﻌْﻦ ﻹﺧﺮﺍﺟﻪ ﻭﺳﻞﱢ ﻋُﻨﻘِﻪ‬ ‫ﻭﺭﺃﻳ ُ‬
‫ﺠ ْﻤﺖُ‬
‫ﳋ ْﺮ ﻕُ ﻓﻴﺠﺬﺑْﻨﻪ ﻓﻬ َ‬
‫ﺿ َﻊ ﺍﳌﻨﻀﻢﱠ ﻋﻠﻴﻪ ﻣﻦ ﲨﻴﻊ ﺍﳉﻮﺍﻧﺐ ﻟﻴﺘﺴﻊ ﺍ ﹶ‬
‫ﺿ َﻦ ﺍﳌﻮ ِ‬
‫ﻣﻦ ﺍﻟﺼﻴﱠﺎﺩﺓ ﻓﻠﻤﺎ ﺃﻋﺠﺰﻫﻦﱠ ﺫﻟﻚ ﻗﺮ ْ‬
 ‫ﻋﻠﻰ ﻧُﺤﺎَﺗ ٍﺔ ﻟﻮ ﺍﻋﺘ َﻤ ْﺪﺕُ ﺑﺴﻜﲔ َﻋﻠﹶﻰ ﺫﻟﻚ ﺍﳌﻮﺿﻊ ﻟﻈﻨﻨْﺖ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﳝﻜﻨﲏ ﺇﻻ ﺷﺒﻴﻪٌ ﺑﺬﻟﻚ ‪.‬‬
‫ﺾ ﺍﻷﻃﺒﺎﺀ ﺃﻥ ﺍﻟﺴﻨﻮ َﺭ ﺇﳕﺎ ﻳﺪِﻓﻦُ ﺧُﺮﺃﻩ ﰒ ﻳﻌﻮ ُﺩ ﺇﱃ ﻣﻮﺿﻌﻪ ﻓﻴﺸﺘﻤّﻪ ﻓﺈﻥ ﻛﺎﻥ ﳚ ُﺪ ﻣﻦ ﺭﳛﻪ ﺑﻌ ُﺪ ﺷﻴﺌﺎﹰ ﺯﺍﺩ‬
‫ﻭﺯﻋﻢ ﺑﻌ ُ‬
‫ﺏ ﻓﻠﺬﻟﻚ‬
‫ﺖ ﰲ ﺍﳍﺮ ﹺ‬
‫ﺕ ﺗﻠﻚ ﺍﻟﺮﺍﺋﺤﺔ ﻋﺮﹶﻓﺘْﻬﺎ ﻓﺄﻣﻌَﻨ ْ‬
‫ﳊﺲﱢ ﺟﻴﱢﺪ ﹸﺓ ﺍﻟﺸّﻢّ ﻓﺈﺫﺍ ﻭﺟ َﺪ ْ‬
‫ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺘﺮﺍﺏ ﻷﻥﹼ ﺍﻟﻔﺄﺭ ﹶﺓ ﻟﻄﻴﻔﺔ ﺍ ِ‬
‫ﻳﺼﻨَﻊ ﺍﻟﺴﻨﱠﻮ ُﺭ ﻣﺎ ﻳﺼﻨَﻊ ‪.‬‬
‫ﺽ ﺳﺒﺄ ﻭﺟﻨّﺘَﻴﻬﺎ ﺇﳕﺎ ﺧﺮﹺﺑﺘﺎ ﺣﲔ ﺩﺧﻠﻬﻤﺎ‬
‫ﺱ ﰲ ﺃﻥ ﺃﺭ َ‬
‫ﻭﻻ ﻳﺸﻚﱡ ﺍﻟﻨﺎ ُ‬

‫ﺳﻴ ﹸﻞ ﺍﻟﻌﺮﹺﻡ ﻭﺍﻟﻌﺮﹺﻡ ‪ :‬ﺍﳌﺴَﻨّﺎﺓ ﻭﺃﻥ ﺍﻟﺬﻱ ﻓ ﺠﱠﺮ ﺍﳌﺴﻨﱠﺎﺓ ﻭﺳﺒّﺐ ﻟﺪﺧﻮﻝ ﺍﳌﺎﺀ ﺍﻟﻔﺄﺭﺓ ‪.‬‬
‫ﺶ ﻓﻴﻪ ﺍﻟﺮﻳﺢ ﻭﺇﻣﺎ ﺃﻥ‬
‫ﺤ ُ‬
‫ﺏ ﺑﻘﺪﺭ ﻗﻮﱠﺗﻪ ﻭﻗﻮّﺗُﻪ ﻣﻦ ﺛﻼﺛﺔ ﺃﻭﺟﻪ ‪ :‬ﺇﻣّﺎ ﺃ ﹾﻥ ﺗﺪﻓﻌﻪ ﺭﻳ ﺢٌ ﰲ ﻣﻜﺎﻥ ﻳ ﹾﻔ ُ‬
‫ﻭﺍﻟﺴّﻴﻞ ﺇﺫﺍ ﺩﺧﻞ ﺃ ْﺧ َﺮ َ‬
‫ﺐ َﺣﺪُﻭﺭﹰﺍ ﻋﻤﻴﻘﹰﺎ ‪.‬‬
‫ﻳﻜﻮﻥ ﻭﺭﺍﺀﻩ ﻭﻓﻮﻗﻪ ﻣﺎ ﺀٌ ﻛﺜﲑ ﻭﺇﻣﺎ ﺃﻥ ﻳُﺼﻴ َ‬

‫ﺣﺪﻳﺚ ﲦﺎﻣﺔ ﻋﻦ ﺍﻟﻔﺄﺭ‬

‫ﺖ ﰲ ﺍﳊﺒْﺲ ﻭﺣْﺪﻱ ﻭﻛﺎﻥ ﰲ ﺍﻟﺒﻴﺖ ﺍ ﻟﺬﻱ ﺃﻧﺎ‬

‫ﺐ ﻣﻦ ﻗﺘﺎﻝ ﺍﻟﻔﺄﺭ ﻛﻨ ُ‬
‫ﻂ ﺃﻋﺠ َ‬
‫ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﲦﺎﻣ ﹶﺔ ﻓﺈﻧﻪ ﻗﺎﻝ ‪ :‬ﱂ ﺃ َﺭ ﻗ ﱡ‬
‫ﻓﻴﻪ ﺟُﺤ ُﺮ ﻓﺄﺭ ﻳﻘﺎﺑﻠﹸﻪ ﺟُﺤﺮ ﺁﺧﺮ ﻓﻜﺎﻥ ﺍﳉﹸﺮﺫ ﳜﺮُﺝ ﻣﻦ ﺃﺣﺪ ﺍﳉﹸ ﺤْﺮﻳﻦ ﻓﲑﻗﺺ ﻭﻳﺘﻮﻋّﺪ ﻭﻳﻀﺮﺏ ﺑﺬﻧﺒﻪ ﰒ ﻳﺮﻓﻊ‬
‫ﺝ ﺍﳉﺮﺫ ﺍﻟﺬﻱ ﻳﻘﺎﺑﻠﻪ ﻓﻴﺼﻨﻊ ﻛﺼﻨﻴﻌﻪ ﻓﺒﻴﻨﻤﺎ ﳘﺎ ﺇﺫ ﻋَﺪَﺍ ﺃﺣﺪُﳘﺎ‬
‫ﺻﺪﺭﻩ ﻭﻳﻬﺰﱡ ﺭﺃﺳﻪ ﻓﻼ ﻳﺰﺍﻝ ﻛﺬﻟﻚ ﺣﱴ ﳜﺮ َ‬
‫ﹶﻓﺪَﺧﻞ ﺟُﺤﺮﻩ ﰒ ﺻﻨﻊ ﺍﻵﺧ ُﺮ ﻣﺜ ﹶﻞ ﺫﻟﻚ ﻓﻠﻢ ﻳﺰﻝ ﺫﻟﻚ ﺩﺃﺑَﻬﻤﺎ ﰲ ﺍﻟﻮﻋﻴﺪ ﻭﰲ ﺍﻟﻔِﺮﺍﺭ ﻭﰲ ﺍﻟﺘﺤﺎﺟُﺰ ﻭﰲ ﺗﺮﻙ ﺍﻟﺘّﻼﻗﻲ‬
‫ﺇﻻ ﺃﱐ ﰲ ﻛﻞ ﻣﺮ ٍﺓ ﺃﻇ ﻦﱡ‬

‫ﻟﻠﺬﻱ ﻳﻈ َﻬﺮُ ﱄ ﻣﻦ ﺟﺪﳘﺎ ﻭﺍﺟﺘﻬﺎﺩﳘﺎ ﻭﺷﺪﺓ ﺗﻮﻋﱡﺪِﳘﺎ ﺃﻬﻧﻤﺎ ﺳﻴﻠﺘﻘﻴﺎﻥ ﺑﺸﻲﺀ ﺃﻫ َﻮﻧُﻪ ﺍﻟﻌﺾّ ﻭﺍﳋﻤْﺶ ﻭﻻ ﻭﺍﻟﻠﹼﻪ ﺇﻥ‬
‫ﺕ ﻣﻌﻪ ﻭﻣﻦ ﻫﺮﺏ ﻻ ﳝﻨ ُﻊ ﻣﻦ ﺍﻟﻌَﻮﺩﺓ ﻭﻣﻦ‬ ‫ﻉ ﻣﻌﻪ ﻭﻣﻦ ﻓِﺮﺍﺭ ﺩﺍﺋﻢﹴ ﻻ ﺛﺒﺎ َ‬
‫ﺖ ﻣﻦ ﻭﻋﻴ ٍﺪ ﺩﺍﺋﻢﹴ ﻻ ﺇﻳﻘﺎ َ‬
‫ﻂ ﻓﻌﺠﺒ ُ‬
‫ﺍﻟﺘﻘﹶﻴﺎ ﻗ ﱡ‬
‫ﺐ ﺍﻻﻟﺘﻘﺎﺀ ﻛﻴﻒ ﻳﺘﻮﻋّ ُﺪ ﺻﺎﺣﺒﻪ ﻭﻳﺘﻮﻋﺪُﻩ ﺍﻵﺧﺮ ﻭﺑﺄﻱّ ﺷﻲﺀ ﻳﺘﻮﻋﺪُﻩ ﻭﳘﺎ ﻳﻌﻠﻤﺎﻥ ﺃﻬﻧﻤﺎ ﻻ ﻳﻠﺘﻘﻴﺎﻥ‬ ‫ﺇﻗﺪﺍ ﹴﻡ ﻻ ﻳﻮﺟ ُ‬
‫ﺃﺑﺪﹰﺍ ﻓﺈﻥ ﻛﺎﻥ ﻗﺘﺎﳍﻤﺎ ﻟﻴﺲ ﻫﻮ ﺇﻻ ﺍﻟﺼﱠ ﺨَﺐ ﻭﺍﻟﺘﱠﻨْﻴﻴﺐ ﻓِﻠ َﻢ ﻳﻔﺮﱡ ﻛﻞﹼ ﻭﺍﺣ ٍﺪ ﻣﻨﻬﻤﺎ ﺣﱴ ﻳﺪﺧﻞ ﺟﺤﺮﻩ ﻭﺇﻥ ﻛﺎﻥ ﻏﲑ‬
‫ﺐ‪.‬‬
‫ﺫﻟﻚ ﻓﺄﻱّ ﺷﻲﺀ ﳝﻨﻌﻬﻤﺎ ﻣﻦ ﺍﻟﺼﱠﺪْﻣﺔ ﻭﻫﺬﺍ ﺃﻋﺠ ُ‬
‫ﺃﻃﻮﻝ ﺍﳊﻴﻮﺍﻥ ﺫﻣﺎ ًﺀ ﻭﺃﻗﺼﺮﻩ ﻭﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ‪ :‬ﺍﻟﻀﺐﱡ ﺃﻃﻮ ﹸﻝ ﺷﻲﺀ ﺫﹶﻣﺎ ًﺀ ‪.‬‬
‫ﻒ ﻣُﻨّﺔ ﻭﻻ ﺃﺟﺪَﺭ ﺃﻥ ﻳﻘﺘُﻠﹶﻪ ﺍﻟﻴﺴﲑ ﻣﻦ ﺍﻟﻔﺄﺭ ‪.‬‬
‫ﺼ َﺮ ﺫﹶﻣﺎ ًﺀ ﻭﻻ ﺃﺿ َﻌ َ‬
‫ﻭﻻ ﺃﻋﹶﻠﻢُ ﰲ ﺍﻷﺭﺽ ﺷﻴﺌﺎﹰ ﺃﻗ َ‬

‫ﻟﻌﺐ ﺍﻟﺴﻨﻮﺭ ﺑﺎﻟﻔﺄﺭ‬

‫ﻭﺑﻠﻎ ﻣﻦ ﲢﺮﱡ ﹺﺯ ِﻩ ﻭﺍﺣﺘﻴﺎﻃﻪ ﺃﻧﻪ ﻳﺴﻜﻦ ﺍﻟﺴﻘﻮﻑ ﻓﺮﲟﺎ ﻓﺎﺟﺄﻩ ﺍﻟﺴﱢﻨﱠﻮﺭ ﻭﻫﻮ ﻳﺮﻳﺪ ﺃﻥ ﻳﻌﺒُﺮ ﺇﱃ ﺑﻴﺘﻪ ﻭﺍﻟﺴﱢﻨﱠﻮﺭ ﰲ ﺍﻷﺭﺽ‬
‫ﻭﺍﻟﻔﺄﺭ ﹸﺓ ﰲ ﺍﻟﺴّﻘﻒ ﻭﻟﻮ ﺷﺎﺀﺕ ﺃﻥ ﺗﺪﺧﻞ ﺑﻴﺘﻬﺎ ﱂ ﻳﻜﻦ ﻟﻠﺴﱢﻨﱠﻮﺭ ﻋﻠﻴﻬﺎ ﺳﺒﻴﻞ ﻓﺘﺘﺤﻴﱠﺮ ﻓﻴﻘﻮﻝ ﺍﻟﺴﱢﻨّﻮﺭ ﺑﻴﺪﻩ ﻛﺎﳌﺸﲑ‬
‫ﺑﻴﺴﺎﺭﻩ ‪ :‬ﺍﺭﺟﹺﻊ ﻓﺈﺫﺍ ﺭﺟﻌﺖ ﺃﺷﺎﺭ ﺑﻴﻤﻴﻨﻪ ‪ :‬ﺃﻥ ُﻋ ْﺪ ﻓﻴﻌﻮﺩ ﻭﺇﳕﺎ ﻳﻄﻠﺐ ﺃﻥ ﺗَﻌﻴﺎ ﺃﻭ ﺗَﺰْﻟﹶﻖ ﺃﻭ ُﻳﺪَﺍ َﺭ ﻬﺑﺎ ﻭﻻ ﻳﻔﻌﻞ ﺫﻟﻚ‬
‫ﺐ ﻬﺑﺎ ﺳﺎﻋ ﹰﺔ ﰒ ﺃﻛﻠﻬﺎ ﻭﺭﲟﺎ ﺧﻠﱠﻰ ﺳﺒﻴﻠﻬﺎ‬ ‫ﺐ ﻋﻠﻴﻬﺎ ﻟ ِﻌ َ‬
‫ﺙ ﻣﺮﱠﺍﺕ ﺣﱴ ﺗﺴﻘﻂ ﺇﱃ ﺍﻷﺭﺽ ﻓﻴﺜﺐَ ﻋﻠﻴﻬﺎ ﻓﺈﺫﺍ ﻭﹶﺛ َ‬ ‫ﻬﺑﺎ ﺛﻼ ﹶ‬
‫ﺐ ﻋﻠﻴﻬﺎ ﻭﺛﹾﺒﺔ ﻓﺄﺧﺬﻫﺎ ﻓﻼ ﻳﺰﺍﻝ ﻛﺬﻟﻚ ﻛﺎﻟﺬﻱ ﳛﺐﱡ‬ ‫ﺖ ﻭﹶﺛ َ‬
‫ﺖ ﺃﻬﻧﺎ ﳒ ْ‬
‫ﻭﺃﻇﻬﺮ ﺍﻟﺘﻐﺎﻓﻞ ﻋﻨﻬﺎ ﻓﺘﻤﻌِﻦ ﰲ ﺍﳍﺮَﺏ ﻓﺈﺫﺍ ﻇﻨّ ْ‬
‫ﻒ ﻭﺃﻥ‬
‫ﺨ َﺮ ﻣﻦ ﺻﺎﺣﺒﻪ ﻭﺃﻥ ﳜﺪﻋﻪ ﻭﺃﻥ ﻳﺄﺧُ ﹶﺬﻩُ ﺃﻗﻮﻯ ﻣﺎ ﻳﻜﻮﻥ ﻃﻤﻌﹰﺎ ﰲ ﺍﻟﺴﱠﻼﻣﺔ ﻭﺃﻥ ﻳُﻮ ﹺﺭﺛﹶﻪ ﺍﳊﺴ َﺮ ﹶﺓ ﻭﺍﻷ َﺳ َ‬ ‫ﺃﻥ ﻳﺴ َ‬
 ‫ﻳﻠﺬﱠ ﺑﺘﻨﻐﻴﺼﻪ ﻭﺗﻌﺬﻳﺒﻪ ‪.‬‬
‫ﻭﻗﺪ ﻳﻔﻌﻞ ﻣﺜ ﹶﻞ ﺫﻟﻚ ﺍﻟﻌﻘﺎﺏُ ﺑﺎﻷﺭﻧﺐ ﻭﻳﻔﻌﻞ ﻣﺜﻞ ﺫﻟﻚ ﺍﻟﺴﱢﻨﱠﻮ ُﺭ ﺑﺎﻟﻌﻘﺮﺏ ‪.‬‬

‫ﺃﻛﻞ ﺍﳉﺮﺫﺍﻥ ﻭﺍﻟﲑﺍﺑﻴﻊ ﻭﺍﻟﻀﺒﺎﺏ ﻭﺍﻟﻀﻔﺎﺩﻉ‬

‫ﺖ ﻋﻠﻰ ﺭُﺅﺑ ﹶﺔ ﻫﻮ َﻳ ُﻤ ﱡﻞ ﺟﺮﺫﺍﻧﹰﺎ ﻓﺈﺫﺍ ﻧﻀﺠﺖ ﺃﺧ َﺮﺟَﻬﺎ ﻣﻦ ﺍﳉﻤْﺮ ﻓﺄﻛﻠﻬﺎ ﻓﻘﻠﺖ ﻟﻪ ‪ :‬ﺃﺗﺄﻛﻞ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺯﻳﺪ ‪ :‬ﺩﺧﻠ ُ‬
‫ﺖ‬
‫ﺍﳉﺮﺫﺍﻥ ﻗﺎﻝ ‪ :‬ﻫﻲ ﺧﲑٌ ﻣﻦ ﺍﻟﲑﺍﺑﻴﻊ ﻭﺍﻟﻀﱢﺒﺎﺏ ﺇﻬﻧﺎ ﻋﻨﺪﻛﻢ ﺗﺄﻛﻞ ﺍﻟﺘﱠﻤْﺮ ﻭﺍﳉﹸﺒْﻦ ﻭﺍﻟﺴﻮﻳﻖ ﻭﺍﳋﺒﺰ ﻭﲢﺴُﻮ ﺍﻟﺰﱠﻳ َ‬
‫ﻭﺍﻟﺴﻤﻦ ‪.‬‬
‫ﻭﻗﺪ ﻛﺎﻥ ﻧﺎ ﺱٌ ﻣﻦ ﺃﻫﻞ ﺳِﻴﻒ ﺍﻟﺒ ﺤْﺮ ﻣﻦ ِﺷ ﻖﱢ ﻓﺎﺭﺱ ﻳﺄﻛﻠﻮﻥ ﺍﻟﻔﺄﺭ ﻭﺍﻟﻀﻔﺎﺩﻉ ﳑﻘﻮﺭ ﹰﺓ ﻭﳑﻠﻮﺣﺔ ﻭﻛﺎﻧﻮﺍ ﻳﺴﻤﻮﻬﻧﺎ ‪:‬‬
‫َﺟﻨْﻚ َﺟﻨْﻚ ﻭﻭَﺍﻝ ﻭَﺍﻝ ‪.‬‬
‫ﺱ ﺑ ُﻦ ﺣ ﺠَﺮ ‪:‬‬
‫ﻭﻗﺎﻝ ﺃﻭ ُ‬

‫ﺤﻠﱠﻢ ﺍﻟﺼﱠﹺﺒﻲﱡ ‪ :‬ﺇﺫﺍ ﺑﺪﺃ ﰲ ﺍﻟﺴﱢﻤَﻦ ﻓﺈﺫﺍ ﺯﺍﺩ‬

‫ﺤﻠﱠ ﹺﻢ ( ﻳﻘﺎﻝ ‪َ :‬ﺗ َ‬
‫) ﳊﹶﻴَﻨﻬُﻢُ ﹶﻟ ﺤّﻰَ ﺍﻟﻌﺼَﺎ ﻓﻄﹶﺮﺩﻧَﻬﻢ ** ﺇﱃ َﺳﻨَﺔ ﺟﹺﺮﺫﺍﻧُﻬﺎ ﱂ َﺗ َ‬
‫ﺐ ﺃﻱ َﺳ ِﻤ َﻦ ِﺳﻤَﻨ ﹰﺎ ﻣﺘﻨﺎﻫﻴﹰﺎ ‪.‬‬
‫ﺿﺒﱠ َ‬
‫ﻋَﻠﻰ ﺍﳌﻘﺪﺍﺭ ﻗﻴﻞ ﻗﺪ َ‬
‫ﻭﻳﻘﺎﻝ ‪ :‬ﺃﺳْﺮﻕ ﻣﻦ َﺯﺑَﺎﺑَﺔ ﻭﺍﻟﺰﱠﺑﺎﺑﺔ ‪ :‬ﺍﻟﻔﺄﺭﺓ ﻭﻳﻘﺎﻝ ‪ :‬ﺃ ْﺳﺮَﻕ ﻣﻦ ُﺟﺮَﺫ ‪.‬‬

‫ﲔ ﻭِﻟ َﻲ ﺃﺭﺽ ُﺳﺮﱠﻕ ‪ ) :‬ﺃﺣﺎ ﹺﺭ ﺑﻦ ﺑﺪﺭ ﻗﺪ ﻭﻟﻴ َ‬

‫ﺖ ﺗﻮﻻﻳ ﹰﺔ ** ﻓﻜ ْﻦ ﺟﺮﺫﹰﺍ‬ ‫ﻭﻗﺎﻝ ﺃﻧﺲ ﺑﻦ ﺃﰊ ﺇﻳﺎﺱ ﳊﺎﺭﺛﺔ ﺑﻦ ﺑﺪ ًﺭ ﺣ َ‬
‫ﺱ ﺇﻣﺎ ﻣﻜﺬﺏٌ‬ ‫ﻕ ( ) ﻭﺑﺎ ِﻩ ﲤﻴﻤﹰﺎ ﺑﺎﻟﻐﲎ ﺇﻥﹼ ﻟﻠﻐﲎ ** ﻟﺴﺎﻧﹰﺎ ﺑﻪ ﺍﳌﺮﺀ ﺍﳍﻴﻮﺑ ﹸﺔ ﻳﻨﻄﻖ ( ) ﻓﺈﻥﹼ ﲨﻴ َﻊ ﺍﻟﻨﺎ ﹺ‬
‫ﻓﻴﻬﺎ ﲣﻮ ﹸﻥ ﻭﺗﺴﺮ ُ‬
‫ﻕ ( ) ﻳﻘﻮﻟﻮﻥ ﺃﻗﻮﺍﻻ ﻭﻻ ﻳﻌﻠﻤﻮﻧَﻬﺎ ** ﻭﺇﻥ ﻗﻴ ﹶﻞ ﻫﺎﺗﻮﺍ ﺣﻘﻘﻮﺍ ﱂ ﳛﻘﻘﻮﺍ ( ) ﻓﻼ ﲢﻘﺮ ﹾﻥ‬ ‫** ﻳﻘﻮﻝ ﲟﺎ ﻬﺗﻮﻯ ﻭﺇﻣﺎ ﻣﺼﺪ ُ‬
‫ﺖ ﺣﺎﺭﹶﺛ ﹶﺔ ﺑ َﻦ ﺑﺪﺭ ﻗﺎﻝ ‪ :‬ﻻ ﻳﻌﻤَﻰ ﻋﻠﻴﻚ ﺍﻟﺮﱡﺷْﺪ‬
‫ﻕ ( ﻓﻠﻤﺎ ﺑﻠ َﻐ ْ‬
‫ﻚ ﻣﻦ ﻣﻠﻚ ﺍﻟﻌﺮﺍﻗﲔ ﺳﺮ ُ‬
‫ﻳﺎ ﺣﺎ ﹺﺭ ﺷﻴﺌﺎﹰ ﺃﺻﺒﺘﻪ ** ﻓﺤﻈ َ‬
‫‪.‬‬

‫ﻃﻠﺐ ﻛﺜﺮﺓ ﺍﳉﺮﺫﺍﻥ‬

‫ﻸﻥﱠ‬
‫ﺖ ﻷ ْﻣ َ‬‫ﻒ ﻣﺎ ﺳﺄﻟ ِ‬ ‫ﻗﺎﻝ ‪ :‬ﻭﻭﻗﻔﺖ ﻋﺠﻮﺯٌ َﻋﻠﹶﻰ ﻗﻴﺲ ﺑﻦ ﺳﻌﺪ ﻓﻘﺎﻟﺖ ‪ :‬ﺃﹶﺷﻜﻮ ﺇﻟﻴﻚ ﻗﻠﱠﺔ ﺍﳉﹸﺮﺫﺍﻥ ﻗﺎﻝ ‪ :‬ﻣﺎ ﺃﻟ ﹶﻄ َ‬
‫ﺑﻴﺘَﻚ ُﺟِﺮﺫﺍﻧﹰﺎ ﺗﺬﻛﺮ ﺃﻥﱠ ﺑﻴﺘﻬﺎ ﻗﹶﻔﹾﺮٌ ﻣﻦ ﺍ َﻷﺩَﻡ ﻭﺍﳌﺄﺩﻭﻡ ﻓﺄﻛِﺜ ْﺮ ﳍﺎ ﻳﺎ ﻏﻼ ُﻡ ﻣﻦ ﺫﻟﻚ ﻗﺎﻝ ‪ :‬ﻭﲰﻌﺖ ﻗﺎ ﺻّﹰﺎ ﻣﺪﻳﻨﻴّﺎﹰ ﻳﻘﻮﻝ‬
‫ﰲ ﺩﻋﺎﺋﻪ ‪ :‬ﺍﻟﻠﻬﻢّ ﺃﻛِﺜ ْﺮ ُﺟِﺮﺫﺍﻧﻨﺎ ﻭﺃِﻗﻞﹼ ﺻِﺒﻴﺎﻧﻨﺎ ‪.‬‬

‫ﻓﺰﻉ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﻔﺄﺭ‬

‫ﻉ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻨﺎﻓﺮﺓﹲ ﺣﱴ ﺇﻥﹼ ﺑﻌﻀﻬﻢ ﻟﻮ ﻭﻃﺊ َﻋﻠﹶﻰ ﺛﻌﺒﺎﻥ ﺃﻭ ﺭُ ِﻣ َﻲ ﺑﺜﹸﻌﺒﺎﻥ ﻟﻜﺎﻥ ﺍﻟﺬﻱ‬
‫ﲔ ﻃﺒﺎ ﹺ‬
‫ﻭﺑﲔ ﺍﻟﻔﺄ ﹺﺭ ﻭﺑ َ‬
‫ﺸ ِﺔ ﻭﺍﻟﻔﺰَﻉ ﺃﻳﺴ َﺮ ﳑﺎ ﻳﺪﺧُﻠﻪ ﻣﻦ ﺍﻟﻔﺄﺭﺓ ﻟﻮ ﺭُ ِﻣ َﻲ ﻬﺑﺎ ﺃﻭ ﻭﻃﺊ ﻋﻠﻴﻬﺎ ‪.‬‬
‫ﻳﺪﺧﻠﻪ ﻣﻦ ﺍﳌﻜﺮﻭﻩ ﻭﺍﻟ َﻮ ْﺣ َ‬
‫ﻭﺧﱪﱐ ﺭﺟﺎﻝﹲ ﻣﻦ ﺁﻝ ﺯﺍﺋﺪﺓ ﺑﻦ ﻣﻘﺴﻢ ﺃﻥ ﺳﻠﻴﻤﺎﻥ ﺍﻷﺯﺭﻕ ﺩُ ِﻋ َﻲ‬
 ‫ﺾ ﻋﻠﻰ ﻣﺎ ﺃﻟﻔﻰ ﻣﻨﻬﺎ ﰒ ﺃﺩﺍﺭﻫﺎ‬ ‫ﺖ ﰲ ﺟُﺤﺮ ﻭﺃﻧﻪ ﺍﻏﺘﺼﺒﻬﺎ ﻧﻔﺴﻬﺎ ﺣﱴ ﻗﺒ َ‬ ‫ﳊﻴّﺔ َﺷ ْﻨﻌَﺎﺀ ﻗﺪ ﺻﺎﺭﺕ ﰲ ﺩﺍﺭﻫﻢ ﻓﺪﺧﹶﻠ ْ‬
‫ﺕ ﻣﻦ ﺣﻠﹾﻘﻬﺎ ﻓﺄﺭﺓ ﻛﺎﻧﺖ ﺍ ْﺯ َﺩ َﺭ َﺩﺗْﻬﺎ ﻓﻠﻤﺎ‬
‫ﺼﻨَﻊ ﺑﺎِﳌ ﺨْﺮﺍﻕ ﻭﺃﻫﻮﻯ ﻬﺑﺎ ﺇﱃ ﺍﻷﺭﺽ ﻟﻴﻀﺮﻬﺑﺎ ﻬﺑﺎ ﻓﺎﺑَﺘ َﺪ َﺭ ْ‬
‫ﻋﻠﻰ ﺭﺃﺳﻪ ﻛﻤﺎ ﻳُ ْ‬
‫ﺭﺃﹶﻯ ﺍﻟﻔﺄﺭ ﹶﺓ ﻫﺮَﺏ ﻭﺻﺮﺥ ﺻﺮﺧﺔ ﻗﺎﻟﻮﺍ ‪ :‬ﻓﺄﺧﺬ ﻣﺸﺎﳜﹸﻨﺎ ﺍﻟﻐِﻠﻤﺎ ﹶﻥ ﺑﺈﺧﺮﺍﺝ ﺍﻟﻔﺄﺭ ِﺓ ﻭﺗﻠﻚ ﺍﳊﻴّﺔ ﺍﻟﺸﻨﻌﺎﺀ ﺇﱃ ﳎﻠﺲ‬
‫ﺍﳊﻲّ ﻟﻴﻌ ﺠﱢﺒﻮﻫﻢ ﻣﻦ ﺇﻧﺴﺎ ٍﻥ ﻗَﺘ ﹶﻞ ﻫﺬﻩ ﻭﻓﺮﱠ ﻣﻦ ﻫﺬﻩ ‪.‬‬

‫ﻋﻠﺔ ﻧﱳ ﺍﳊﻴﺎﺕ‬

‫ﺾ ﺍﳊﻮﱠﺍﺋﲔ ﳑﻦ ﻳﺄﻛ ﹸﻞ ﺍﻷَﻓﺎﻋ َﻲ ﻓﻤﺎ ﺩﻭﻬﻧﺎ ﻓﻘﻠﺖ ‪ :‬ﻣﺎ ﺑﺎ ﹸﻝ ﺍﳊﻴﺎﺕ ﻣُﻨﺘﻨﺔ ﺍﳉﻠﻮﺩ ﻭﺍﳉﺮُﻭﻡ ﻗﺎﻝ ‪ :‬ﺃﻣﱠﺎ‬
‫ﺖ ﺑﻌ َ‬
‫ﻭﺳﺄﻟ ُ‬
‫ﺖ ﺍﳊﻴﱠﺔ‬
‫ﺐ ﺍﻟﻔﺄ َﺭ ﻃﻠﺒﹰﺎ ﺷﺪﻳﺪﹰﺍ ﻭﺭﲟﺎ ﺭﺃﻳ ُ‬
‫ﺍﻷﻓﺎﻋﻲ ﻓﺈﻧﱠﻬﺎ ﻟﻴﺴﺖ ﲟﻨﺘﻨﺔ ﻷﻬﻧﺎ ﻻ ﺗﺄﻛﻞ ﺍﻟﻔﺄﺭ ﻭﺃﻣﺎ ﺍﳊﻴﱠﺎﺕ ﻋﺎﻣﺔ ﻓﺈﻬﻧﺎ ﺗﻄﻠ ُ‬
‫ﻭﻣﺎ ﻳﻜﻮ ﹸﻥ ﻏﻠﻈﻬﺎ ﺇﻻ ﻣﺜﻞ ﻏﻠﻆ ﺇﻬﺑﺎﻡ‬

‫ﱳ ﺍﳊﻴﱠﺎﺕ ﺇﻻ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻭﱂ ﺃﺭ ﺍﻟﺬﻱ ﻗﺎﻝ ﻗﻮ ﹰﻻ ‪.‬‬ ‫ﻆ ﻣﻦ ﺍﻟﺬﹼﺭﺍﻉ ﻓﺄﻧﻜ َﺮ ﻧ َ‬

‫ﺍﻟﻜﺒﲑ ﰒ ﺃﺟﺪُﻫﺎ ﻗﺪ ﺍﺑﺘﻠﻌﺖ ﺍﳉﹸﺮ ﹶﺫ ﺃ ﹾﻏﹶﻠ ﹶ‬
‫ﺾ ﺍﻷﻣﺼﺎﺭ ﻓﻠ ِﻘ َﻲ ﻣﻦ ﺍﳉِﺮﺫﺍﻥ ﺟَﻬﺪﹰﺍ ﻓﺮﺟﺰ ﻬﺑﺎ ﻭﺩﻋﺎ ﻋﻠﻴﻬﺎ ﻓﻘﺎﻝ ‪ ) :‬ﻳﻌﺠ ﹸﻞ ﺍﻟﺮﲪ ُﻦ ﺑﺎﻟﻌﻘﺎﺏ **‬ ‫ﻭﺩﺧﻞ ﺃﻋﺮﺍﰊﱞ ﺑﻌ َ‬
‫ﺕ ﺧﻠﻔ ﹶﺔ‬
‫ﺺ ﺍﻟﺮﻗﺎﺏ ( ) ﻣﺴﺘﺘﺒﻌﺎ ٍ‬
‫ﺕ ﺍﻟﺒﻴﺖ ﺑﺎﳋﺮﺍﺏ ( ) ﺣﱴ ﻳُﻌ ﺠﱢﻠ َﻦ ﺇﱃ ﺍﻟﺜﻴﺎﺏ ** ﻛﺤ ﹸﻞ ﺍﻟﻌﻴﻮ ِﻥ ﻭﻗ ﹺ‬
‫ﻟﻌﺎﻣﺮﺍ ِ‬
‫ﺏ ** ﻣﺜﻞ ﻣﺪﺍﺭﻱ ﺍﳊﺼﻦ ﺍﻟﺴ ﻼﱠﺏ (‬ ‫ﺍﻷﺫﻧﺎ ﹺ‬

‫ﺏ‬
‫ﺏ ( ﻛﺄﳕﺎ ﺑُ ْﺮِﺛ َﻦ ﺑﺎﳊِﺮﺍ ﹺ‬
‫ﻕ ﺣﺪﻳ ُﺪ ﺍﻟﻨﱠﺎ ﹺ‬
‫ﺕ ﺍﻟﺸﱢ ْﺪ ﹺ‬
‫ﰒ ﺩﻋﺎ ﻋﻠﻴﻬ ﻦﱠ ﺑﺎﻟﺴﱠﻨﱠﻮﺭ ﻓﻘﺎﻝ ‪ ) :‬ﺃﹶﻫْﻮَﻯ ﳍﻦﱠ ﹶﺃ ﹶﳕﺮُ ﺍﻹﻫﺎﺏ ** ﻣﻨﻬﺮ ُ‬

‫ﺍﻟﺘﺸﺒﻴﻪ ﺑﺎﳉﺮﺫ ﺍﻥ‬

‫ﳉﺮْﺫﺍﻥ ﺇﺫﺍ ﺗَﻔﻠﱠ َﻖ ﳊﻤﻪ ﻋﻦ ﺻﻼﺑﺔ ﻭﺻﺎﺭ ﹺﺯﻳَﻤﹰﺎ ﻗﺎﻝ‬

‫ﻭﺗُﻮ ﺻَﻒ ﻋﻀ ﹸﻞ ﺍﳊﻔﱠﺎﺭ ﻭﺍﳌﺎﺗﺢ ﻭﺍﻟﺬﻱ ﻳﻌﻤَﻞ ﰲ ﺍﳌﻌﺎﺩﻥ ﻓﺘُﺸَﺒﱠﻪ ﺑﺎ ﹸ‬
‫ﺕ ﻟﻠﻮﺭ ِﺩ ﺇﺫﺍ ﺍﻟ ﹺﻮ ْﺭﺩُ َﺣ ﹶﻔ ْﺰ ﹶﻏﺮْﺑﹰﺎ َﺟﺮُﻭﺭﹰﺍ ﻭﺟُﻼ ﹰﻻ ﺧُ َﺰ ِﺧ ْﺰ‬
‫ﺍﻟﺮﱠﺍﺟﺰ ‪ :‬ﺃﻋﺪَﺩ ُ‬

‫ﻑ ﺟﻠﺪِﻩ ﺇﺫﺍ ﺍﺣَﺘ ﹶﻔ ْﺰ ( ﰲ ﻛﻞﱢ ﻋُﻀﻮ ُﺟ َﺮﺫﹶﻳ ﹺﻦ ﺃﹶﻭ ُﺧﺰَﺯ‬

‫ﺠ ْﺰ ** ﻛﺄﻥﱠ ﺟﻮ َ‬
‫) ﻭﻣﺎﺗِﺤﹰﺎ ﻻ ﻳﻨْﺜﲏ ﺇﺫﺍ ﺍﺣَﺘ َ‬

‫ﺃﻧﻮﺍﻉ ﺍﻟﻔﺄﺭ‬

‫ﻭﺍﻟﺰﱠﺑﺎﺏُ ﻭﺍﳋﹸﻠﹾﺪ ﻭﺍﻟﲑﺍﺑﻴﻊ ﻭﺍﳉﺮﺫﺍﻥ ﻛﻠﻪ ﻓﺄﺭ ﻭﻳﻘﺎﻝ ﻟﻮﻟﺪ ﺍﻟﲑﺍﺑﻴﻊ ﺩِﺭﺹ ﻭﺃﺩﺭﺍﺹ ﻭﺍﳋﻠﹾﺪ ﺃﹶﻋﻤﻰ ﻻ ﻳﺰﺍﻝ ﻛﺬﻟﻚ‬
‫ﻭﺍﻟﺰّﺑﺎﺏُ ﺃﹶﺻﻢﱡ ﻻ ﻳﺰﺍ ﹸﻝ ﻛﺬﻟﻚ ﻭﺃﻧﺸﺪ ‪ ) :‬ﻭﻫ ُﻢ ﺯَﺑﺎﺏٌ ﺣﺎﺋﺮٌ ** ﹶﻻ ﺗﺴﻤ ُﻊ ﺍﻵﺫﹶﺍ ﹸﻥ ﺭَﻋْﺪﺍ ( ﻫﻜﺬﺍ ﺃﹶﻧﺸَﺪﻭﻧﺎ ‪.‬‬

‫ﺷﻌﺮ ﻭﺧﱪ ﰲ ﺍﻟﻔﺄﺭ‬

‫ﻭﺃﻧﺸﺪ ﺍﻷﺻﻤﻌﻲ ﳌﺰﺭﱢﺩ ﺑﻦ ﺿِﺮﺍﺭ ﰲ ﺗﺸﺒﻴﻪ ﺍﳉﺮﻉ ﰲ ﺣُﻠﻮﻕ ﺍﻹﺑﻞ‬

‫ﺖ ﻟﻪ ﺍﺷﺮﺏ ﻟﻮ‬
‫ﺏ ﻭﻫﻮ ﺍﻟﺸﻜﻞ ﺍﻟﺬﻱ ﻭﺻﻔﻨﺎﻩ ﻓﻘﺎﻝ ﰲ ﻭﺻﻒ ﺿﻴﻒ ﻟﻪ ﺳﻘﺎ ُﻩ ﻓﻮﺻﻒ َﺟﺮْﻋﻪ ‪ ) :‬ﻓﻘﻠ ُ‬
‫ﲜﺜﻤﺎﻥ ﺍﻟﺰﱠﺑﺎ ﹺ‬
‫ﻚ ﻳﺄﰐ ﻟﻠﻘﺮﻯ ﻏﲑ‬
‫ﺖ ﺫﻭﺩﹰﺍ ﻣﻨﻴﺤﺔ ** ﳌﺜﻠ َ‬
‫ﺕ ﺧﻨﺎﺟﺮ ( ) ﻭﻟﻜﻨﻤﺎ ﺻﺎﺩﻓ َ‬
‫ﺕ ﻬﺑﺎﺯﺭﹰﺍ ** ﻃﻮﺍ ﹶﻝ ﺍﻟﺬﺭﻱ ﻣﻦ ﻣﻔﺮﻫﺎ ٍ‬
‫ﻭﺟﺪ َ‬
 ‫ﺏ ﻻﺯﻧﺎﺑﺮ ( ﻭﻗﺎﻝ ﺃﻋﺮﺍﰊﱞ ﻭﻫﻮ ﻳﻄﻨُﺰ ﺑﻐﺮﱘ ﻟﻪ‬
‫ﻉ ﻛﺄﺛﺒﺎﺝ ﺍﻟﺰﺑﺎ ﹺ‬
‫ﻋﺎﺫ ﹺﺭ ( ) ﻓﺄﻫﻮﻯ ﻟﻪ ﺍﻟﻜﻔﲔ ﻭﺍﻣﺘﺪ ﺣﻠﻘ ُﻪ ** ﲜﺮ ﹴ‬
‫ﻭﻳﺬﻛﺮ ﻗﺮْﺽ ﺍﻟﻔﺄﺭ‬

‫ﺍﻟﺼﱢﻜﺎﻙ ﻋﻨﺪ ﻓﺮﺍﺭﻩ ﻣﻨﻪ ‪ :‬ﺍﻟﺰﻡ ﺍﻟﺼﱠﻚّ ﻻ ﻳﻘﺮﹺﺿﻪ ﺍﻟﻔﺄﺭ ﻬﺗﺰﱠﺅﻭﺍ ﺑﻪ ‪ ) :‬ﺍﻟﺘﺎﺑﻌﻲ ﻧﺎﺷﺮﹰﺍ ﻋﻨﺪﻱ ﺻﺤﻴﻔﺘﻪ ** ﰲ ﺍﻟﺴﻮﻕ‬
‫ﺏ ﺃﻧﺼﺎﺭﹺﻯ ( ) ﳌﺎ ﺃﺑﻮﺍ ﺟﻬﺮ ﹰﺓ ﺇﻻ‬
‫ﲑ ﺃﺑﺮﺍﺭﹺ ( ) ﺟﺎﺀﻭﺍ ﺇﱄﹼ ﻏﻀﺎﺑﹰﺎ ﻳﻠﻐﻄﻮﻥ ﻣﻌﹰﺎ ** ﻳﺸﻔﻰ ﺇﺭﺍﻬﺗ ُﻢ ﺃ ﹾﻥ ﻏﺎ َ‬
‫ﲔﻏ ﹺ‬
‫ﺑﲔ ﻗﻄ ﹺ‬
‫ﺖ ﺇﱐ ﺳﻴﺄﺗﻴﲏ ﻏﺪﹰﺍ ﺟﻠﱯ ** ﻭﺇﻥ ﻣﻮﻋﺪﻛﻢ ﺩﺍﺭ ﺍﺑﻦ ﻫﺒﺎ ﹺﺭ (‬
‫ﺖ ﻣﻜﺮﹰﺍ ﻬﺑﻢ ﰲ ﻏﲑ ﺇﻧﻜﺎ ﹺﺭ ( ) ﻭﻗﻠ ُ‬
‫ﻣُﻼ َﺯﻣَﱵ ** ﺃﲨﻌ ُ‬

‫ﺖ ﺇﻟﻴﻬﻢ ﻏﲑ ﺭﺍﺣﻠﺔ ** ﲣﺪﻱ ﺑﺮﺣﻠﻲ‬

‫) ﻭﻣﺎ ﺃﻭﺍﻋﺪﻫﻢْ ﺇﻻ ﻷﺭﻬﺑ ْﻢ ** ﻋﲏ ﻓﻴﺨ ﹺﺮﺟُﲏ ﻧﻘﻀﻲ ﻭﺇﻣﺮﺍﺭﻱ ( ) ﻭﻣﺎ ﺟﻠﺒ ُ‬
‫ﻒ ﺟﻔﻨ ُﻪ ﻋﺎﺭﻱ ( ) ﺇﻥﱠ ﺍﻟﻘﻀﺎ َﺀ ﺳﻴﺄﰐ ﺩﻭﻧﻪ ﺯﻣﻦٌ ** ﻓﺎﻃﻮ ﺍﻟﺼﺤﻴﻔﺔ ﻭﺍﺣﻔﻈﻬﺎ ﻣﻦ ﺍﻟﻔﺎ ﹺﺭ ( ) ﻭﺻﻔﻘ ٍﺔ ﻻ ﻳﻘﺎﻝ‬
‫ﻭﺳﻴ ٍ‬
‫ﺐ ﺍﻹﻧﺴﺎ ﹶﻥ ﺇﺫﺍ ﻛﺎﻥ ﺿﻴﱢﻖ ﺍﻟﻔ ﹺﻢ ﺃﻭ ﻛﺎﻥ ﺩﻗﻴ َﻖ‬
‫ﺖ ﻓﻴﻬﺎ ﻭﻗﻮﻉ ﺍﻟﻜﻠﺐ ﰲ ﺍﻟﻨﺎﺭ ( ﻭﺍﻟﻌﺮﺏُ ﺗﻌﻴ ُ‬
‫ﺢ ﺗﺎﺟﺮﻫﺎ ** ﻭﻗﻌ ُ‬ ‫ﺍﻟﺮﺑ َ‬
‫ﺍﳋﻄﻢ ﻳﺸﺒّﻬﻮﻥ ﺫﻟﻚ ﺑﻔ ﹺﻢ ﺍﻟﻔﺄﺭﺓ ﻭﻗﺎﻝ َﻋﺒْﺪ ﹶﺓ ﺑﻦ ﺍﻟﻄﺒﻴﺐ ‪ :‬ﻳﺸﺒﻬﻮﻥ ﺫﻟﻚ ﺑﻔﻬﻢ ﺍﻟﻔﺄﺭﺓ ‪ .‬ﻭﻗﺎﻝ ﻋﺒﺪﺓ ﺑﻦ ﺍﻟﻄﺒﻴﺐ ‪:‬‬
‫ﲔ ﻭﻛﺎ ُﺭ (‬
‫ﻂ ** ﺿﺨ ُﻢ ﺍﳉﺰﺍﺭﺓ ﺑﺎﻟﺴﻠﻤ ﹺ‬‫ﻚ ﻳﻮ َﻡ ﺍﻟﻮﺭ ِﺩ ﺫﻭ ﻟﻐ ٍ‬
‫) ﻣﺎ ﻣ َﻊ ﺃﻧ َ‬

‫) ﺗﻜﻔﻲ ﺍﻟﻮﻟﻴﺪﺓ ﰲ ﺍﻟﻨﺎﺩﻱ ﻣﺆﺗﺰﺭﹰﺍ ** ﻓﺎﺣﻠﺐ ﻓﺈﻧﻚ ﺣﻼﺏٌ ﻭﺻﺮﺍ ُﺭ ( ) ﻣﺎ ﻛﻨﺖ ﺃﻭ ﹶﻝ ﺿﺐﱟ ﺻﺎﺏ ﺗﻠﻌﺘ ُﻪ ** ﻏﻴﺚﹲ‬
‫ﻉ ﻭﺍﺳﺘﺮﺧﺖ ﺑﻪ ﺍﻟﺪﺍﺭُ ( ) ﺗﺪﻋﻮ ﺑﻨﻴﻴﻚَ ﻋﺒﺎﺩﹰﺍ ﻭﺣﺬﳝ ﹰﺔ ** ﻓﺎ ﻓﺄﺭﺓ ﺷﺠﻬﺎ ﰲ ﺍﳉﹸﺤﺮ ﳏﻔﺎ ُﺭ (‬
‫ﻓﺄﻣﺮ َ‬

‫ﺷﻌﺮ ﺃﰊ ﺍﻟﺸﻤﻘﻤﻖ ﰲ ﺍﻟﻔﺄﺭ ﻭﺍﻟﺴﻨﻮﺭ‬

‫ﺖ ﺣﲔ ﺃﻗﻔ َﺮ ﺑﻴﱵ ** ﻣﻦ ﺟﺮﺍﺏ ﺍﻟﺪﻗﻴ ﹺﻖ ﻭﺍ ﻟﻔﺨﺎﺭَﻩ ( ) ﻭﻟﻘﺪ ﻛﺎﻥ‬

‫ﻭﻗﺎ ﻷﺑﻮ ﺍﻟﺸﻤﻘﻤﻖ ﰲ ﺍﻟﻔﺄﺭ ﻭﺍﻟﺴﻨﻮﺭ ‪ ) :‬ﻭﻟﻘﺪ ﻗﻠ ُ‬
‫ﻼ ﻏﲑ ﻗﻔﺮ ** ﳐﺼﺒﹰﺎ ﺧﲑ ُﻩ ﻛﺜﲑ ﺍﻟﻌﻤﺎﺭﻩ ( ) ﻓﺄﺭﻯ ﺍﻟﻔﺄﺭ ﻗﺪ ﲢﻨﱭ ﺑﻴﱵ ** ﻋﺎﺋﺬﺍﺕٍ ﻣﻨﻪ ﺑﺪﺍﺭ ﺍﻹﻣﺎﺭﻩ ( ) ﻭﺩﻋﺎ‬‫ﺁﺧ ﹰ‬
‫ﻉ ﻭﻋﻴﺶ ﻓﻴﻪ ﺃﺫﻯ ﻭﻣﺮﺍﺭﻩ‬
‫ﺑﺎﻟﺮﺣﻴﻞ ﺫﺑﺎ ﹸﻥ ﺑﻴﱵ ** ﺑﲔ ﻣﻘﺼﻮﺻ ٍﺔ ﺇﱃ ﻃﻴﺎﺭﻩ ( ) ﻭﺃﻗﺎ َﻡ ﺍﻟﺴﻨﻮ ُﺭ ﻣﻨ ُﻪ ﻣﻦ ﺷﺪ ِﺓ ﺍﳉﻮ ** ﹺ‬
‫(‬

‫ﺖ ﻣﻦ ﺧﲑ ﺳﻦﱠ ** ﻭﺭ ﺭﺃﺗﻪُ‬ ‫ﻚ ﺻﱪﹰﺍ ﻓﺄﻧ َ‬

‫ﺱ ﻛﺌﻴﺒﺎﹰ ﰲ ﺍﳉﻮﻑ ﻣﻨﻪ ﺣﺮﺍﺭﻩ ( ) ﻭﻳ َ‬
‫ﺖ ﳌﺎ ﺭﺃﻳﺘﻪُ ﻧﺎﻛﺲ ﺍﻟﺮﺃ ** ﹺ‬
‫) ﻗﻠ ُ‬
‫ﺖ ‪ :‬ﺳﺮ ﺭﺍﺷﺪﹰﺍ ﺇﱃ‬‫ﻑ ﺍﳊﻤﺎﺭﻩ ( ) ﻗﻠ ُ‬ ‫ﻂ ﲝﺎﺭﻩ ( ) ﻗﺎﻝ ‪ :‬ﻻ ﺻﱪ ﱄ ﻭﻛﻴﻒ ﻣﻘﺎﻣﻲ ** ﺑﺒﻴﻮﺕٍ ﻗﻔﺮ ﻛﺠﻮ ِ‬ ‫ﻱﻗ ﱡ‬ ‫ﻋﻴﻨﺎ َ‬
‫ﺕ ﺗﻐﺰ ﹸﻝ ﰲ ﺩﱏﱢ ﻭﺣﺒﱢﻲ ﺍﻟﻜﻮ ﹺﺯ ﻭﺍﻟﻘﺮﻗﺎﺭَﻩ‬
‫ﺐ ﺭﺣﻠ ُﻪ ﻋﻈﻴ ﹺﻢ ﺍﻟﺘﺠﺎﺭﻩ ( ﻭﺇﺫﺍ ﺍﻟﻌﻨﻜﺒﻮ ُ‬
‫ﺑﻴﺖ ﺟﺎ ﹴﺭ ** ﳐﺼ ﹴ‬

‫ﺖ‬
‫) ﺳﻘﻂ ‪ :‬ﺑﻴﺖ ﺍﻟﺸﻌﺮ ( ) ﻭﺃﺻﺎﺏ ﺍﳉﺤﺎﻡ ﻛﻠﱯ ﻓﺄﺿﺤﻰ ** ﺑﲔ ﻛﻠﺐ ﻭﻛﻠﺒﺔ ﻋﻴﺎﺭﻩ ( ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ ‪ ) :‬ﻭﻟﻘﺪ ﻗﻠ ُ‬
‫ﺏ ﺛﻌﺎﻟﻪ ( ) ﰲ ﺑﻴﻴﺖٍ ﻣﻦ ﺍﻟﻐﻀﺎﺭﺓ ﻯِ ﻗﻔﺮ ** ﻟﻴﺲ ﻓﻴﻪ ﺇﻻ ﺍﻟﻨﻮﻯ‬ ‫ﺣﲔ ﺃﺟﺤﺮﱐ ﺍﻟﱪ ** ُﺩ ﻛﻤﺎ ﲡﺤ ُﺮ ﺍﻟﻜﻼ ُ‬
‫ﺐ ** ﺟﻴﺪﺓ ﹾﱂ‬
‫ﺏ ﳓﻮ ﺯُﺑﺎﻟﻪ ( ) ﻫﺎﺭ ﺑﺎﺕ ﻣﻨ ُﻪ ﺇﱃ ﻛﻞﱢ ﺧﺼ ﹴ‬
‫ﻭﺍﳌﺨﺎﻟﻪ ( ) ﻋﻄﻠﺘ ُﻪ ﺍﳉﺮﺫﺍﻥ ﻣﻦ ﻗﻠﺔ ﺍﳋﲑ ** ﻭﻃﺎﺭ ﺍﻟﺬﺑﺎ ُ‬
‫ﲔ ﻣﻨ ُﻪ ﺑﻼﻟﻪ ( ) ﻭﺃﻗﺎﻡ ﺍﻟﺴﻨﻮ ُﺭ ﻓﻘﻴﻪ ﺑﺸ ﹴﺮ ** ﻳﺴﺄﻝ ﺍﷲ ﺫﺍ ﺍﻟﻌﻼ ﻭﺍﳉﻼﻟﻪ ( ) ﺃﻥ ﻳﺮﻯ ﻓﺄﺭ ﹰﺓ ﻓﻠﻢ ﻳﺮ ﺷﻴﺌﺎﹰ **‬
‫ﻳﺮﲡ َ‬
‫ﺖ ﺻﱪﹰﺍ ﻳﺎ ﻧﺎ ُﺯ‬‫ﻧﺎﻛﺴﹰﺎ ﺭﺃ ُﺳ ُﻪ ﻟﻄﻮﻝ ﺍﳌﻼﻟﻪ ( ) ﻗﻠﺖ ﳌﺎ ﺭﺃﻳﺘﻪ ﻧﺎﻛﺲ ﺍﻟﺮﺃﺱ ** ﺱ ﻛﺌﻴﺒﹰﺎ ﳝﺸﻲ ﻋﻠﻰ ﺷﺮﱢ ﺣﺎﻟﻪ ( ) ﻗﻠ ُ‬
‫ﺱ ﺍﻟﺴﻨﺎ ** ﻧﲑ ﻭﻋﻠﻠﺘﻪ ﲝﺴﻦ ﻣﻘﺎﻟﻪ ( ) ﻗﺎﻝ ‪ :‬ﻻ ﺻﱪ ﱄ ﻭﻛﻴﻒ ﻣﻘﺎﻣﻲ ** ﰲ ﻗﻔﺎﺭ ﻛﻤﺜﻞ ﺑﻴﺪ ﺗﺒﺎﻟﻪ ( ) ﻻ ﺃﺭﻯ‬ ‫ﺭﺃ َ‬
‫ﻓﻴﻪ ﻓﺄﺭﺓ ﺃﻧﻐﺾ ﺍﻟﺮﺃ ** ﺱ ﻭﻣﺸﻲ ﰲ ﺍﻟﺒﻴﺖ ﻣﺸﻲ َﺧﻴَﺎﻟﻪ (‬
 ‫ﺞ ﺍﻟﺒﻘﺎ ﻟﻪ ( ) ﻓﺈﺫﺍ ﻣﺎ ﲰﻌﺖ ﺃﻧﱠﺎ ﲞﲑ ** ﰲ ﻧﻌﻴﻢ ﻣﻦ ﻋﻴﺸ ٍﺔ‬
‫) ﻗﻠﺖ ‪ :‬ﺳﺮ ﺭﺍﺷﺪﹰﺍ ﻓﺨﺎ َﺭ ﻟﻚ ﺍﷲ ** ﻭﻻ ﺗﻌ ُﺪ ﻛﺮﺑ َ‬
‫ﺦ ﺳﻮﺀ ** ﺃﺧﺮﺟﻮﻩ ﻣﻦ‬ ‫ﻭﻣﻨﺎﻟﻪ ( ) ﻓﺎﺋﺘﻨﺎ ﺭﺍﺷﺪﹰﺍ ﻭﻻ ﺗﻌﺪﻭﻧﺎ ** ﺇﻥ ﻣ ْﻦ ﺟﺎ َﺯ ﺭﺣﻠﻨَﺎ ﰲ ﺿﻼﻟﻪ ( ) ﹶﰒ ﻭﱄ ﻛﺄﻧﻪ ﺷﻴ ُ‬
‫ﳏﺒﺲ ﺑﻜﻔﺎﻟﻪ ( ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ ‪ ) :‬ﻧﺰﻝ ﺍﻟﻔﺄ ُﺭ ﺑﺒﻴﱵ ** ﺭﻓﻘ ﹰﺔ ﻣﻦ ﺑﻌﺪ ﺭﻓﻘﻪ ( ) ﺣﻠﻘﹰﺎ ﺑﻌﺪ ﻗﻄﺎ ﹴﺭ ** ﻧﺰﻟﻮﺍ ﺑﺎﻟﺒﻴﺖ ﺻَﻔﻘﻪ‬
‫(‬

‫) ﺍﺑﻦ ﻋﺮﺱ ﺭﺃﺱ ﺑﻴﱵ ** ﺻﺎﻋﺪﹰﺍ ﰲ ﺭﺃﺱ ﻧﺒﻘﻪ ( ) ﺳﻴﻔﻪ ﺳﻴﻒٌ ﺟﺪﻳﺪٌ ** ﺷﻘﻪ ﻣﻦ ﺿﻠ ﹺﻊ ﺳﻠﻘﻪ ( ) ﺟﺎﺀﻧﺎ ﻳﻄﺮﻕ‬
‫ﺱ ﺑﺮﻏﻴﻒ ** ﻭﺻﻔ ْﻖ ﻧﺎﺯُﻭﻳﻪ‬
‫ﺑﺎﻟﻠﻴﻞ ** ﻓﺪﻕ ﺍﻟﺒﺎﺏ ﺩﻗﻪ ( ) ﺩﺧﻞ ﺍﻟﺒﻴﺖ ﺟﻬﺎﺭﹰﺍ ** ﱂ ﻳﺪﻉ ﰲ ﺍﻟﺒﻴﺖ ِﻓﻠﹾﻘﻪ ( ) ﻭﺗﺘﺮ ْ‬
‫ﺕ ﻣﻨﻬﺎ ﰲ ﺳﻮﺍ ِﺩ ﺍﻟﻌﲔ ﺯﺭﻗﻪ ) ﺯﺭﻗﺔ ﻣﺜﻞ ﺍﺑ ﹺﻦ ﻋﺮﺱ ** ﺃﻏﺒﺶٌ ﺗﻌﻠﻮ ُﻩ ﺑﻠﻘﻪ ( ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ ‪) :‬‬
‫ﺻﻔﻘﻪ ( ﺻﻔﻘﺔ ﺃﺑﺼﺮ ُ‬
‫ﻑ(‬‫ﲔ ﺿﻌﺎ ِ‬‫ﺕ ﺳﻮﺀ ** ﻭﺗﺒﺎﺑ َ‬
‫ﺃﺧﺬ ﺍﻟﻔﺄ ُﺭ ﺑﺮﺟﻠﻲ ** ﺟﻔﻠﻮﺍ ﻣﻨﻬﺎ ِﺧﻔﹶﺎﻓِﻲ ( ) ﻭﺳﺮﺍﻭﻳﻼ ِ‬

‫) ﺳﻘﻂ ‪ :‬ﺑﻴﺘﲔ ﺍﻟﺸﻌﺮ ( ) ﺩﺭﺟﻮﺍ ﺣﻮﱄ ﺑﺰﻓﻦ ** ﻭﻳﻀﺮﺏ ﺑﺎﻟﺪﻓﺎﻑ ( ) ﻗﻠﺖ ‪ :‬ﻣﺎ ﻫﺬﺍ ؟ ﻓﻘﺎﻟﻮﺍ ‪ ** :‬ﺃﻧﺖ ﻣﻦ‬
‫ﻑ ( ) ﻧﻘﺮﻭﺍ ﺍﺳﱵ ﻭﺑﺎﺗﻮﺍ ** ﺩﻭﻥ ﺃﻫﻠﻲ ﰲ ﳊﺎﻓِﻲ ( )‬‫ﻱ ﰲ ﺧﻼ ِ‬
‫ﺖ ﺟﺎﺯﻭﺍ ** ﻋﻦ ﻫﻮﺍ َ‬
‫ﺃﻫﻞ ﺍﻟﺰﻓﺎﻑ ( ) ﺳﺎﻋ ﹰﺔ ﲦ َ‬
‫ﻑ(‬
‫ﻑ ( ) ﺻﻔﻌﻮﺍ ﻧﺎﺯﻭﻳﻪ ﺣﱴ ** ﺍﺳﺘﻬﻠﱠﺖ ﺑﺎﻟﺮﱡﻋﺎ ِ‬
‫ﻼ ِ‬
‫ﺢ ﻣِﺴﻚ ﺑﺴ ﹶ‬
‫ﻟﻌﻘﻮﺍ ﺍﺳﱴ ﻭﻗﺎﻟﻮﺍ ** ﺭﻳ ُ‬

‫ﺃﺣﺎﺩﻳﺚ ﰲ ﺍﻟﻔﺄﺭﺓ ﻭﺍﳍﺮﺓ‬

‫ﳊ ﺠَﺎﻣﺔﹸ ﰲ‬
‫ُﻳ ْﺮﻭَﻯ ﻋﻦ ﺍﻟﻨﱯﱢ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ ‪ :‬ﲬﺲٌ ﻳُﻮ ﹺﺭ ﹾﺛ َﻦ ﺍﻟﻨﺴﻴﺎﻥ ‪ :‬ﺃﻛ ﹸﻞ ﺍﻟﺘﻔﺎﺡ ﻭﺳُﺆﺭ ﺍﻟﻔﺄﺭﺓ ﻭﺍ ِ‬
‫ﺍﻟﻨﻘﺮﺓ ﻭﻧﺒ ﹸﺬ ﺍﻟ ﹶﻘﻤْﻠﺔ ﻭﺍﻟﺒﻮﻝﹸ ﰲ ﺍﳌﺎﺀ ﺍﻟﺮﺍﻛﺪ ‪.‬‬
‫ﺞ ﻗﺎﻝ ‪ :‬ﺃﺧﱪﱐ ﺃﺑﻮ ﺍﻟﺰﺑﲑ ﺃﻧﻪ ﲰ َﻊ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﻋﻦ ﺍﻟﻨﱯﱢ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ ‪ :‬ﺇﹺﺫﺍ‬ ‫ﻭﺍﺑﻦ ﺟُﺮﻳ ﹴ‬
‫ﻚ ﻭ َﺧﻤﱢﺮ ﺇﻧﺎ َﺀ َﻙ ﻭﺃ ْﻭ ِﻙ ﺳِﻘﺎﺀَﻙ ﻭﺃ ﹾﻃ ِﻔ ﹾﺊ ﻣﺼﺒﺎﺣَﻚ ﻓﺈﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻻ ﻳﻔﺘﺢ ﹶﻏ ﻠﹶﻘ ﹰﺎ‬
‫ﺕ ﹶﻓﹶﺄ ﹾﻏ ِﻠ ْﻖ ﺑﺎَﺑ َ‬
‫َﺭﹶﻗ ْﺪ َ‬

‫ﻭﻻ ﻳﻜﺸﻒ ﺇﻧﺎ ًﺀ ﻭﻻ ﳛﻞ ﻭﻛﺎ ًﺀ ﻭﺇﻥ ﺍﻟﻔﺄﺭﺓ ﺍﻟﻔﹸﻮﻳﺴﻘﺔ ﲢﺮﱢﻕ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ‪.‬‬
‫ﻗﺎﻟﻮﺍ ‪ :‬ﰲ ﻗﻮﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺍﻟﺴﻨﺎﻧﲑ ‪ :‬ﺇﻬﻧﻦّ ﻣﻦ ﺍﻟﻄﱠﻮﱠﺍﻓﺎﺕ ﻋﻠﻴﻜﻢ ﻭﰲ ﺗﻔﺮﻳﻘﻪ ﺑﲔ ﺳُﺆﺭ ﺍﻟﺴﱢﻨﱠﻮﺭ‬
‫ﳉِﺮﺫﺍﻥ ﻓﻜﺄﻥﱠ ﺍﻟﻨﱯّ ﺻﻠﻰ ﺍﷲ‬‫ﻭﺳُﺆﺭ ﺍﻟﻜﻠﺐ ﺩﻟﻴﻞﹲ َﻋﻠﹶﻰ ﺣُﺒﱢﻪ ﻻﲣﺎﺫﻫﻦﱠ ﻭﻟﻴْﺲ ﻻﲣﺎﺫﻫﻦّ ﻭﺟ ﻪٌ ﺇﻻ ﺇﻓﻨَﺎ َﺀ ﺍﻟﻔﺄﺭ ﻭﻗﺘ ﹶﻞ ﺍ ﹸ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﻤﺎ ﺃﺣﺐﱠ ﺍﺳﺘﺤﻴﺎ َﺀ ﺍﻟﺴﻨﺎﻧﲑ ﻓﻘﺪ ﺃﺣﺐﱠ ﻭﻋﻦ ﻧﺎﻓﻊ ﻋﻦ ﺍﺑﻦ ُﻋﻤَﺮ ﻋﻦ ﺍﻟﻨﱯﱢ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ‪:‬‬
‫ﺖ ﺍﻣﺮﺃﺓﹲ ﰲ ﻫﺮّﺓ ﺳﺠﻨﺘْﻬﺎ ﻭﻳﻘﺎﻝ ‪َ :‬ﺭَﺑ ﹶﻄﺘْﻬﺎ ﻓﻠﻢ ﺗﻄﹾﻌﻤﻬﺎ ﻭﱂ ﺗَﺴْﻘﻬﺎ ﻭﱂ ﺗُﺮْﺳِﻠﹾﻬَﺎ ﺗﺄﻛﻞ ﻣﻦ َﺧﺸَﺎﺵ ﺍﻷﺭﺽ ‪.‬‬
‫ﻋُﺬﺑ ِ‬
‫ﺖ ﺍﻣﺮﺃﺓﹲ ﳑﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ﺍﻟﻨﺎ َﺭ ﰲ ﻫﺮﱠﺓ‬
‫ﻭﻋﻦ ﺃﰊ ﺳﻠﹶﻤﺔ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻋﻦ ﺍﻟﻨﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ‪ :‬ﺩﺧﹶﻠ ِ‬
‫ﺭﺑﻄﺘﻬﺎ ﻓﻼ ﻫﻲ‬

‫ﺕ‬
‫ﺖ ﻬﻧﺸَﺘْﻬَﺎ ﻭﻛﻠﻤﺎ ﺃﺩْﺑﺮ ْ‬
‫ﺖ ﺍﻟﻨﺎ َﺭ ﻛﻠﻤﺎ ﺃﻗﺒﹶﻠ ْ‬
‫ﺃﻃ َﻌﻤَﺘﻬَﺎ ﻭﻻ ﻫﻲ ﺗﺮﻛ ْﺘﻬَﺎ ﺗُﺼﻴﺐ ﻣﻦ ﺧِﺸﺎﺵ ﺍﻷﺭﺽ ﺣﱴ ﻣﺎﺗﺖ ﻓﺄﺩ ِﺧﹶﻠ ِ‬
‫ﻧَﻬَﺸَﺘﻬﺎ ‪.‬‬
‫ﺼﺒَﻪ ﰲ ﺍﻟﻨﺎﺭ ﺣﱴ ﻗﺎﻝ ‪ :‬ﻭﺣﱴ ﺭﺃﻳﺖُ ﻓﻴﻬﺎ ﺻﺎﺣِﺒ ﹶﺔ‬ ‫ﺠ ﹺﻦ ﳚ ﺮﱡ ﻗﹸ ْ‬
‫ﺤَ‬‫ﺐ ﺍِﳌ ْ‬
‫ﻗﺎﻝ ‪ :‬ﻭﺫ ﹶﻛ َﺮ ﺍﻟﻨﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺻﺎﺣ َ‬
‫ﺍ ِﳍﺮﱠ ِﺓ ﺍﻟﱵ ﺭَﺑَﻄﺘﻬَﺎ ﻓﻠﻢ ﺗﺪﻋْﻬﺎ ﺗﺄﻛ ﹸﻞ ﻣﻦ ﺧﺸﺎﺵ ﺍﻷﺭﺽ ‪.‬‬
 ‫ﻭﺻﻒ ﺍﻟﺴﻨﻮﺭ ﺑﺼﻔﺔ ﺍﻷﺳﺪ‬

‫ﻒ ﺑﺼﻔﺔ ﺍﻷﺳﺪ‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻳﺴﲑ ﰲ ﺻﻔﺔ ﺍﻟﺴﱢﻨﱠﻮﺭ ﻓﻮﺻﻔﻪ ﺑﺼﻔ ِﺔ ﺍﻷﺳَﺪ ﺇﻻ ﻣﺎ ﻭﺻﻔﹶﻪ ﺑﻪ ﻣﻦ ﺍﻟﺘﻨﻤﲑ ﻓﺈﻥ ﺍﻟﺴﻨﻮْﺭ ﻳﻮﺻ ُ‬
‫ﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ ﺑﻪ ﺍﻟﺼﻮﺭﹶﺓ‬

‫ﻭﺍﻷﻋﻀﺎﺀ ﻭﺍﻟﻮﺛﻮﺏ ﻭﺍﻟﺘ ﺨَﻠﱡﻊ ﰲ ﺍﳌﺸﻲ ﺃﻻ ﺇﻥ ﰲ ﺍﻟﺴﻨﺎﻧﲑ ﺍﻟﺴﻮ َﺩ ﻭﺍﻟﻨﱡﻤﺮ ﻭﺍﻟﺒُﻠﹾﻖ ﻭﺍﳋﻠﻨْ ﺠﹺﻴﱠﺔ ﻭﻟﻴﺲ ﰲ ﺃﻟﻮﺍﻥِ ﺍﻷﺳﺪ‬
‫ﻣﻦ ﺫﻟﻚ ﺷﻲﺀ ﺇﻻ ﻛﻤﺎ ﺗﺮ ْﻭ ﹶﻥ ﰲ ﺍﻟﻨﻮﺍﺩﺭ ‪ :‬ﻣﻦ ﺍﻟﻔﺄﺭﺓ ﺍﻟﺒﻴﻀﺎﺀ ﻭﺍﻟﻔﺎﺧِﺘﺔ ﺍﻟﺒﻴﻀﺎﺀ ﻭﺍﻟ َﻮ َﺭﺷَﺎﻥ ﺍﻷﺑﻴﺾ ﻭﺍﻟ ﹶﻔﺮَﺱ‬
‫ﲑ ﻣﻔﺮ ﺃﻏﻀﻒ‬ ‫ﺍﻷﺑﻴﺾ ﻓﻘﺎﻝ ﺍﺑﻦ ﻳﺴﲑ ﰲ ﺩﻋﺎﺋ ِﻪ ﻋﻠﻰ ﲪﺎﻡ ﺫﻟﻚ ﺍﳉﺎﺭ ﺣﲔ ﺍﻧﺘﻬﻰ ﺇﱃ ﺫﻛﺮ ﺍﻟﺴﻨﻮﺭ ‪ ) :‬ﳑﺎ ﺃﹸ ِﻋ َ‬
‫ﺿﻴﻐ ﹴﻢ ** ﻋﻦ ﻛﻞﱢ ﺃﻋﺼ ﹺﻞ ﻛﺎﻟﺴﻨﺎ ِﻥ ﻫﺼُﻮﺭ (‬

‫ﺾ ﺍﻟﻨﺠﺎ ﹺﺭ‬
‫ﺏ ﺍﻟﺪﱡﺟﻰ ﺃ ْﻭ ﻏﺒﺸ ﹰﺔ ** ﺷﺒﺖ ﻋﻠﻰ ﻣﺘﻨﻴﻪ ﺑﺎﻟﺘﻨﻤﲑ ( ) ﳜﺘﺺﱡ ﻛ ﻞﱠ ﺳﻠﻴ ﹺﻞ ﺳﺎﺑ ﹺﻖ ﻏﺎﻳ ِﺔ ** ﳏ ﹺ‬
‫) ﻣﺘَﺴﺮﹺﺑ ﹴﻞ ﺛﻮ َ‬
‫ﺏ ﳐﺒُﻮ ﹺﺭ ( ﻓﺰﻉ ﺍﻟﻨﺎﻗﺔ ﻣﻦ ﺍﳍﺮ ﻭﺇﺫﺍ ﻭﺻﻔﻮﺍ ﺍﻟﻨﺎﻗﺔ ﺑﺄﻬﻧﺎ ﺭُﻭﺍﻉ ﺷﺪﻳﺪﺓ ﺍﻟﺘﻔﺰﱡﻉ ﻟﻔﹶﺮﻁ ﻧﺸﺎﻃﻬﺎ ﻭﻣَﺮَﺣِﻬَﺎ ﻭﺻﻔﻮﻫﺎ‬
‫ﻣﻬﺬ ﹴ‬
‫ﺶ ﺑﺎﳌﺨﺎﻟﺐ ﻭﻟﻴﺲ ﻛﻞ‬ ‫ﺐ ﰲ ﺩﻓﱢﻬﺎ ﻭﺃﻛﺜ ُﺮ ﻣﺎ ﻳﺬﻛﺮﻭﻥ ﰲ ﺫﻟﻚ ﺍ ِﳍﺮّ ﻷﻧﻪ ﳚﻤ ُﻊ ﺍﻟﻌﺾﱠ ﺑﺎﻟﻨﺎﺏ ﻭﺍﳋﻤ َ‬‫ﺑﺄﻥ ﻫِﺮﱠﺍ ﻗﺪ َﻧﻴﱠ َ‬
‫َﺳﺒُ ﹴﻊ ﻛﺬﻟﻚ ‪.‬‬
‫ﻭﻗﺎﻝ ﺿﺎﺑﺊ ﺑﻦ ﺍﳊﺎﺭﺙ ‪:‬‬

‫ﺖ ﹶﻏ ْﺮﺯﹺﻫﺎ ** ﻬﺗﺎﻭﻳ ﹶﻞ ِﻫﺮ‪‬ﹰﺍَ ْﻭ ﺗَﻬﺎﻭﹺﻳ ﹶﻞ ﹶﺃ ْﺧﻴَﻼ ( ﻭﻗﺪ ﺃﻭﺱ ﺑﻦ َﺣ ﺠَﺮ ‪ ) :‬ﻛﺄﻥﱠ ﻫﺮّﹰﺍ ﺟﻨﻴﺒﺎﹰ‬
‫ﺝ ﺗﺮﻯ ﲢ َ‬
‫) ﺑﺄﺩﻣﺎ َﺀ ﺣُﺮﺟُﻮ ﹴ‬
‫ﺸﻲﱢ ﻣﻦ‬
‫ﺐ ﺩﻓﱢﻬﺎ ﺍﻝ ** َﻭ ْﺣ ِ‬
‫ﺖ َﻣ ْﻐﺮﹺﺿﻬﺎ ** ﻭﺍﻟﺘَﻒﱠ ﺩﻳﻚٌ ﺑﺮﺟْﻠﹶﻴْﻬَﺎ ﻭﺧﻨﺰﻳ ُﺮ ( ﻭﻗﺎﻝ ﻋﻨﺘﺮﺓ ‪ ) :‬ﻭﻛﹶﺄﻧﱠﻤﺎ ﻳﻨﺄﹶﻯ ﲜﺎﻧ ﹺ‬ ‫ﲢ َ‬
‫ﻀﺒَﻰ ﺍﺗّﻘﹶﺎﻫَﺎ ﺑﺎﻟﻴﺪﻳﻦ ﻭﺑﺎﻟﻔ ﹺﻢ (‬
‫ﺖ ﻟﻪ ** ﹶﻏ ْ‬
‫ﺸﻲﱢ ﻣُﺆﻭﱠﻡﹺ ( ) ِﻫﺮﱟ ﺟَﻨﻴﺐﹴ ﻛﻠﻤﺎ َﻋ ﹶﻄ ﹶﻔ ْ‬
‫ﺝ ﺍﻟ َﻌ ِ‬
‫َﻫ ﹺﺰ ﹺ‬

‫ﺍﻟﺴﻨﻮﺭ ﰲ ﺍﳍﺠﺎﺀ‬

‫ﻭﳑﺎ ﻳﻘﻊ ﰲ ﺑﺎﺏ ﺍﳍﺠﺎﺀ ﻟﻠﺴﻨﻮﺭ ﻗﻮﻝ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﰲ ﺃﻡﱢ ﺳﻌﻴﺪ ﺑﻨﺖ ﺧﺎﻟﺪ ‪ ) :‬ﻭﻣﺎ ﺍﻟﺴﱢﻨﱠ ْﻮ ُﺭ ﰲ‬
‫ﻕ(‬
‫ﺖ ﻫِﻨﺪﹰﺍ ﰲ ﺍﻟﺼﱠﺪﺍ ﹺ‬
‫ﺖ ﳍﺎ ﺑﺄﻫْﻞ ** ﻭﻟﻮ ﹶﺃﻋْﻄ ْﻴ َ‬
‫ﺴ َ‬
‫ﻕ ( ) ﻓﻄﻠﱢﻘﻬﺎ ﹶﻓﹶﻠ ْ‬
‫ﻧَﻔﹾﺴِﻲ ﺑﺄﹶﻫ ﹴﻞ ** ِﻟ ِﻐﺰْﻻ ِﻥ ﺍﳋﻤﺎﺋ ﹺﻞ ﻭﺍﻟﱪَﺍ ﹺ‬

‫ﺍﻟﺮﺟﻢ ﺑﺎﻟﺴﻨﺎﻧﲑ‬

‫ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ‪ :‬ﻗﺎﻟﻮﺍ ‪ :‬ﻭﳌﺎ ﻣﺎﺕ ﺍﻟﻘﺼﱯّ ﻭﻛﺎﻥ ﻣﻦ ﻣﻮﺍﱄ ﺑﲏ ﺭﺑﻴﻌﺔ ﺑﻦ ﺣﻨﻈﻠﺔ ﻭﻫﻮ ﻋﻤﺮﻭ ﺍﻟﻘﺼﱯ ﻭﻣﺎﺕ‬
‫ﺑﺎﻟﺒﺼﺮﺓ ﺭُﺟﻢ ﺑﺎﻟﺴﻨﺎﻧﲑ ﺍﳌﻴّﺘﺔ ﻗﺎﻝ ‪ :‬ﻭﻗﺪ ﺻﻨﻌﻮﺍ ﺷﺒﻴﻬﹰﺎ ﺑﺬﻟﻚ ﲞﺎﻟﺪ ﺑﻦ ﻃﻠﻴﻖ ﺣﲔ‬

‫ﺯﻋﻢ ﺃﻫﻠﻪ ﺃﻥ ﺫﻟﻚ ﻛﺎﻥ ﻋﻦ ﺗﺪﺑﲑ ﳏﻤﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ‪.‬‬

‫ﺏ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺴﻨﺎﻧﲑ ﺣﻴﱠﺔ ﻭﻣﻴّﺘﺔ ﻓﻠﻴﺲ ﺫﻟﻚ ﺇﻻ ﻷﻥ‬
‫ﻭﻗﺎﻟﻮﺍ ‪ :‬ﻭﱂ ﻧﺮ ﺍﻟﻨﺎﺱ ﺭَﻣَﻮْﺍ ﺃﺣﺪﹰﺍ ﺑﺎﻟﻜﻼﺏ ﺍﳌﻴّﺘﺔ ﻭﺍﻟﻜﻼ ُ‬
‫ﺍﻟﺴﻨﺎﻧﲑ ﺃﺣﻘ ُﺮ ﻋﻨﺪﻫﻢ ﻭﺃﻧﱳ ‪.‬‬
‫ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ﻟﻠﺠﺮﺫﺍﻥ ﺍﻟﻌِﻀﻼﻥ ﻭﺃﻭﻻﺩ ﺍﻟﻔﺄ ﹺﺭ ﺃﺩﺭﺍﺹ ﻭﺍﻟﻮﺍﺣﺪ ِﺩﺭْﺹ ﻭﻛﺬﻟﻚ ﺃﻭﻻﺩ ﺍﻟﲑﺍﺑﻴﻊ ﻳﻘﺎﻝ‬
 ‫ﺱ ﺑﻦ َﺣ ﺠَﺮ ‪ :‬ﻗﺎﻝ ‪ :‬ﻭﺍﻟﲑﺍﺑﻴﻊ ﺿﺮﺏٌ ﻣﻦ ﺍﻟﻔﺄﹾﺭ ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ‪ :‬ﻧﻔﱠﻖ ﺍﻟﲑﺑﻮﻉ ﻳﻨﻔﱢﻖ‬
‫‪ :‬ﺃﺩﺭﺍﺹ ﻭﺩُﺭﻭﺹ ﻭﻗﺎﻝ ﺃﻭ ُ‬
‫ﺗﻨﻔﻴﻘﹰﺎ ﺇﺫﺍ ﻋﻤﻞ ﺍﻟﻨﺎﻓﻘﺎﺀ ﻭﻫﻲ ﺇﺣﺪﻯ ﳎﺎﺣﺮﻩ ﻭﳏﺎﻓﺮﻩ ﻭﻫﻲ ﺍﻟﻨﺎﻓﻘﺎﺀ ﻭﺍﻟﻘﺎﺻﻌﺎﺀ ﻭﺍﻟﺪﱠﺍﻣﱠﺎﺀ ﻭﺍﻟﺮﺍﻫِﻄﺎﺀ ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬

‫ﳊﺒْﻞ ﺍﻟﺘﱡﺆَﺍ ﹺﻡ (‬
‫ﻕ ﺍﻟﻜِﺮﺍ ﹺﻡ ( ) ﺇﺫﺍ ﺍﻟﺸﻴﻄﺎ ﹸﻥ ﹶﻗﺼﱠﻊ ﰲ ﻗﻔﹶﺎﻫَﺎ ** ﺗﻨﻔﹼﻘﹾﻨَﺎﻩ ﺑﺎ ﹶ‬
‫ﺖ ** ﺑﹺﻌﺎﳌ ٍﺔ ﺑﹶﺄﺧْﻼ ﹺ‬
‫) ﹶﻓﻤَﺎ ﹸﺃ ﻡﱡ ﺍﻟﺮﱡ َﺩ ْﻳ ﹺﻦ ﻭَﺇ ﹾﻥ ﺃ َﺩﻟﱠ ْ‬
‫ﺐ ﻣﻦ ﺇﺣﺪﻯ ﻫﺬﻩ ﺍﳊﻔﺎﺋﺮ ﻧﺎﻓﻖ ﺃﻱ ﻓﺨﺮﺝ ﺍﻟﻨّﺎﻓﻘﺎﺀ ﻭﺇﻥ ﻃﹸﻠِﺐ ﻣﻦ ﺍﻟﻨﺎﻓﻘﺎﺀ ﻗﺼﱠﻊ ﻭﻳﻘﺎﻝ ‪ :‬ﺃﻧﻔﻘﺘﻪ ﺇﻧﻔﺎﻗﹰﺎ ‪:‬‬ ‫ﻓﺈﺫﺍ ﻃِﻠ َ‬
‫ﺝ ﻣﻦ ﺍﻟﻨﺎﻓﻘﺎﺀ ‪.‬‬
‫ﺇﺫﺍ ﺻﺎﺡ ﺑﻪ ﺣﱴ ﳜﺮُﺝ ﻭَﻧ ِﻔ َﻖ ﻫﻮ ‪ :‬ﺇﺫﺍ َﺧ َﺮ َ‬

‫ﺍﺣﺘﻴﺎﻝ ﺍﻟﲑﺑﻮﻉ‬

‫ﳉ ﺤْﺮ ﻭﰲ‬
‫ﺲ ﺑﺎﺏ ﺍ ﹸ‬
‫ﺏ ﻋﻠﻰ ﻧﻔ ﹺ‬
‫ﻭﰲ ﺍﺣﺘﻴﺎ ﹺﻝ ﺍﻟﲑﺍﺑﻴﻊﹺ ﺑﺎﻟﻨﺎﻓﻘﺎﺀ ﻭﺍﻟﻘﺎ ﺻِﻌﺎﺀ ﻭﺍﻟﺪﱠﺍﻣّﺎﺀ ﻭﺍﻟﺮﱠﺍﻫﻄﺎﺀ ﻭﰲ ﺟَﻤْﻌﻬﺎ ﺍﻟﺘﺮﺍ َ‬
‫ﺗﻘﺪﻣﻬﺎ ﺑﺎﳊﻴﻠﺔ ﻭﺍﳊِﺮﺍﺳﺔ ﻭﰲ ﺗﻐﻠﻴﻄِﻬﺎ ﳌﻦ ﺃﺭﺍﺩﻫﺎ ﻭﺍﻟﺘﱠﻮﺭﻳ ِﺔ ﺑﺸﻲﺀ ﻋﻦ ﺷﻲﺀ ﻭﰲ ﻣﻌﺮﻓﺘﻬﺎ ﺑﺒﺎﺏ ﺍﳋﺪﻳﻌﺔ ﻭﻛﻴﻒ‬
‫ﻑ ﺃﺛﺮﻫﺎ‬
‫ﺗُﻮﻫِﻢ َﻋ ُﺪﻭّﻫﺎ ﺧﻼﻑ ﻣﺎ ﻫﻲ ﻋﻠﻴﻪ ﰒ ﰲ ﻭﻃﺌﻬﺎ ﻋﻠﻰ ﺯﻣَﻌﺎﻬﺗﺎ ﰲ ﺍﻟﺴﻬﻮﻟﺔ ﻭﰲ ﺍﻷﺭﺽ ﺍﻟﻠﻴﻨﺔ ﻛﻲ ﻻ ﻳﻌ ﹺﺮ َ‬
‫ﺍﻟﺬﻱ ﻳﻘَﺘﺼﱡﻪ ﻭﰲ ﺍﺳﺘﻌﻤﺎﳍﺎ‬

‫ﺐ ﺍﻟﻌﺠﻴﺐ ‪.‬‬
‫ﻭﺍﺳﺘﻌﻤﺎﻝ ﺑﻌﺾ ﻣﺎ ﻳﻘﺎﺭﻬﺑﺎ ﰲ ﺍﳊﻴﻠﺔ ﺍﻟﺘﻮﺑﹺﲑ ﻭﺍﻟﺘﻮﺑﲑ ‪ :‬ﺍﻟﻮﻁﹾﺀ ﻋﻠﻰ ﻣﺂﺧِﲑ ﺃﻛﻔﱢﻬﺎ ﺍﻟﻌﺠ ُ‬
‫ﻭﺯﻋﻢ ﺃﺑﻮ ﻋَﻘﻴﻞ ﺑﻦ ُﺩ ُﺭﺳْﺖ ﻭﺷﺪﱠﺍﺩٌ ﺍﳊﺎﺭﺛﻲّ ﻭﺣﺴﲔ ﺍﻟﺰﻫﺮﻱّ ﺃﻥ ﺍﻟﺰﺑﺎﺀ ﺍﻟﺮﻭﻣﻴّﺔ ﺇﳕﺎ ﻋﻤِﻠﺖ ﺗﻠﻚ ﺍﻷﻧﻔﺎﻕ ﺍﻟﱵ‬
‫ﺫﻛﺮﻫﺎ ﺍﻟﺸﺎﻋ ُﺮ ﻓﻘﺎﻝ ‪:‬‬

‫ﻕ ﻋَﻤﺮٌ ﻭ ** ﻭﱂ ﺗﺸ ُﻌ ْﺮ ﺑﹶﺄﻥﱠ ﻟﹶﻬَﺎ ﻛﻤﻴﻨَﺎ ( ﻋﻠﻰ ﺗﺪﺑﲑ ﺍﻟﲑﺍﺑﻴﻊ ﰲ ﳏﺎﻓﲑﻫﺎ ﻫﺬﻩ ﻭﳐﺎﺭﺟﹺﻬﺎ ﺍﻟﱵ‬
‫) ﺃﻗﺎﻡ ﳍﺎ ﻋﻠﻰ ﺍﻷﻧﻔﺎ ﹺ‬
‫ﺠﺆُﻫﺎ ﻣﻦ ﺍﻷﻣﺮ ‪.‬‬ ‫ﺃﻋﺪﱠﻬﺗﺎ ﻭﻣﺪﺍﺧِﻠﻬﺎ ﻭﻋﻠﻰ ﻗﺪﺭ ﻣﺎ ﻳﻔ َ‬
‫ﻭﺃﻥ ﺃﻫﻞ ُﺗﺒﱠﺖ ﻭﺍﻟﺮﱡﻭﻡ ﺇﳕﺎ ﺍﺳﺘﺨﺮﺟﻮﺍ ﺍﻻﺣﺘﻴﺎﻝ ﺑﺎﻷﻧﻔﺎﻕ ﻭﺍﳌﻄﺎﻣﲑ ﻭﺍﳌﺨﺎﺭﻕ ﻋﻠﻰ ﺗﺪﺑﲑ ﺍﻟﲑﺍﺑﻴﻊ ‪.‬‬
‫ﻱ ﺑﺎﻹﳝﺎﻥ ﻭﺍﳌﺴﺘﺘﺮ‬
‫ﺍﺷﺘﻘﺎﻕ ﺍﳌﻨﺎﻓﻖ ﻭﺇﳕﺎ ﲰّﻰ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﹼ ﺍﻟﻜﺎﻓ َﺮ ﰲ ﺑﺎﻃﻨﻪ ﺍﳌﻮﺭﱢ َ‬

‫ﺴﺮّ ﺑﺎﳌﻨﺎﻓﻖ ﻋﻠﻰ ﺍﻟﻨﺎﻓﻘﺎﺀ ﻭﺍﻟﻘﺎﺻﻌﺎﺀ ﻭﻋﻠﻰ ﺗﺪﺑﲑ ﺍﻟﲑﺑﻮﻉ ﰲ ﺍﻟﺘﻮﺭﻳﺔ ﺑﺸﻲﺀ ﻋﻦ ﺷﻲﺀ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪) :‬‬ ‫ﲞﻼﻑ ﻣﺎ ُﻳ ِ‬
‫ﳊﺒْﻞ ﺍﻟﺘﱡﺆَﺍ ﹺﻡ ( ﻭﻫﺬﺍ ﺍﻻﺳ ُﻢ ﱂ ﻳﻜﻦ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﳌﻦ ﻋﻤِﻞ ﻬﺑﺬﺍ ﺍ ﻟﻌﻤﻞ ﻭﻟﻜﻦ‬
‫ﺇﺫﺍ ﺍﻟﺸﻴﻄﺎ ﹸﻥ ﹶﻗﺼﱠﻊ ﰲ ﹶﻗﻔﹶﺎﻫﺎ ** ﺗﻨﻔﻔﱠﻨﺎﻩ ﺑﺎ ﹶ‬
‫ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﹼ ﺍﺷﺘﻖ ﳍﻢ ﻫﺬﺍ ﺍﻻﺳﻢ ﻣﻦ ﻫﺬﺍ ﺍﻷﺻﻞ ‪.‬‬
‫ﺻﺮُﻭﺭﺓ ﻭﳌﻦ ﺃﺩﺭﻙ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺍﻹﺳﻼﻡ ‪ :‬ﳐﻀﺮﻡ ﻗﻮﳍﻢ‬
‫ﻛﻠﻤﺎﺕ ﺇﺳﻼﻣﻴﺔ ﻭﻗﺪ ﻋﻠﻤْﻨﺎ ﺃﻥ ﻗﻮﳍﻢ ﳌﻦ ﱂ ﻳُﺤ ﺞّ ‪َ :‬‬
‫ﻭﺗﺴﻤﻴﺘﻬﻢ ﻟﻜﺘﺎﺏ ﺍﻟﻠﹼﻪ ‪ :‬ﻗﺮﺁﻧﹰﺎ ﻓﺮﻗﺎﻧﹰﺎ ﻭﺗﺴﻤﻴﺘﻬﻢ ﻟﻠﺘﻤﺴﱡﺢ ﺑﺎﻟﺘﺮﺍﺏ ‪ :‬ﺍﻟﺘﻴﻤﱡﻢ ﻭﺗﺴﻤﻴﺘَﻬﻢ ﻟﻠﻘﺎﺫﻑ ﺏ ﻓﺎﺳﻖ ﺃﻥ ﺫﻟﻚ‬
‫ﱂ ﻳﻜ ْﻦ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ‪.‬‬
‫ﳉﻠﹶﺪ (‬
‫ﺽ ﺑﺎﳌﻈﹾﻠﻮﻣﺔ ﺍ ﹶ‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻟﻠﻨﺎﺑﻐﺔ ﺃﻥ ﻳﺒﺘﺪﺉ ﺍﻷﲰﺎﺀ ﻋﻠﻰ ﺍﻻﺷﺘﻘﺎﻕ ﻣﻦ ﺃ ﺻْﻞ ﺍﻟﻠﻐﺔ ﻛﻘﻮﻟﻪ ‪ :‬ﻭﺍﻟﻨﱡﺆﻱُ ﻛﺎ ﳊﹶﻮ ﹺ‬

‫ﻭﺣﱴ ﺍﺟﺘﻤﻌﺖ ﺍﻟﻌَﺮﺏ ﻋﻠﻰ ﺗﺼﻮﻳﺒﻪ ﻭﻋﻠﻰ ﺍﺗﺒﺎﻉ ﺃﺛﺮﻩ ﻭﻋﻠﻰ ﺃﻬﻧﺎ ﻟﻐﺔ ﻋﺮﺑﻴﺔ ﻓﺎﻟﻠﹼﻪ ﺍﻟﺬﻱ ﻟ ُﻪ ﺃﺻ ﹸﻞ ﺍﻟﻠﻐ ِﺔ ﺃﺣﻖﱡ ﺑﺬﻟﻚ‬
‫‪.‬‬
 ‫ﻂ ﺍﻟﻜِﻼﺏ ﻭﲨﻴ َﻊ ﻣﺎ‬ ‫ﺐ َﻋﻠﹶﻰ َﺯﻣَﻌﺎﻬﺗﺎ ﻟﺘﻐﺎِﻟ ﹶ‬
‫ﺥ ﺑ ُﻦ ﺿﺮﺍﺭ ﺍﻟﺰﱠﻣﻮﻉ ﻭﻛﻴﻒ ﺗﻄﺄ ﺍﻷﺭﻧ ُ‬ ‫ﺷﻌﺮ ﴰﹼﺎﺥ ﰲ ﺍﻟﺰّﻣﻮﻉ ﻭﺫﻛﺮ ﴰﱠﺎ ُ‬
‫ﻉ()‬ ‫ﺿ َﺮ ْﺑ َﻦ ﻣﻨ ُﻪ ** ﻣﻜﺎﻥ ﺍﻟﺮﱡﻣﺢ ﻣﻦ ﺃﻧﻒ ﺍﻟ ﹶﻘﺪُﻭ ﹺ‬
‫ﲑ ﻭﺍﻟﻌﺎﻧﺔ ﻓﻘﺎﻝ ‪ ) :‬ﺇﺫﺍ ﻣﺎ ﺍﺳْﺘﺎﹶﻓ ُﻬﻦﱠ َ‬
‫ﻳﻄﺎﻟﺒﻬﺎ ﻓﺬﻛﺮ ﺑﺪﻳﺌﹰﺎ ﺷﺄﹾﻥ ﺍﻟ َﻌ ﹺ‬
‫ﻉ‬
‫ﺐ َﺗﺒُﻮ ﹺ‬
‫ﲔ ﻣُﺮَْﺗ ِﻘ ﹴ‬
‫ﻱ ﻣﻨﻪ ** ﻭ ُﻫ ﻦﱠ ﹺﺑ َﻌ ﹺ‬
‫ﺕ ﻳُ ﹺﺮ ْﺩ ﹶﻥ ﺍﻟﻨّﺄ َ‬
‫ﺿﻐَﺎﺋِﻨﻬﻦّ ﺗﺒﺪُﻭ ** ﲟﺎ ﻗﺪ ﻛﺎﻥ ﻧﺎ ﹶﻝ ﺑﻼ ﺷﻔﻴ ﹺﻊ ( ) ﻣُ ِﺪﻻﱠ ٍ‬
‫ﺖ َ‬
‫ﻭﻗﺪ ﺟﻌَﻠ ْ‬
‫ﻉ(‬
‫ﺡ ﻃﺎﻟﺒ ٍﺔ ﹶﻟﻤُﻮ ﹺ‬ ‫ﺕ ** ِﻋﺼِﻰﱡ ﺟﻨﺎ ﹺ‬ ‫( ﰒ ﺃﺧﺬ ﰲ ﺻﻔﺔ ﺍﻟﻌُﻘﺎﺏ ﻭﺻﺎﺭ ﺇﱃ ﺻﻔﺔ ﺍﻷﺭﻧﺐ ﻓﻘﺎﻝ ‪ ) :‬ﻛﺄﻥﱠ ُﻣﺘُﻮَﻧ ُﻬﻦﱠ ﻣﻮﻟﱢﻴﺎ ٍ‬

‫) ﺳﻘﻂ ‪ :‬ﺑﻴﺖ ﺍﻟﺸﻌﺮ ( ) ﻗﻠﻴﻼ ﻣﺎ ﺗﺮﻳﺚ ﺇﺫﺍ ﺍﺳﺘﻔﺎﺩﺕ ** ﻏﺮﻳﺾ ﺍﻟﻠﺤﻢ ﻋﻦ ﺿﺮﻡ ﺟﺰﻭﻉ ( ﰒ ﻗﺎﻝ ‪ ) :‬ﻓﻤﺎ ﺗﻨﻔﻚﱡ‬
‫ﻉ()‬ ‫ﺕ ﻭﻳﻮﻣﹰﺎ ** ﻋﻠﻰ ﺧﺰﺍ ِﻥ ﻗﺎﺭﺗﺎﺗﻦ ﺍﳉﻮ ﹺ‬
‫ﻉ ( ) ﺗﻄﺎﺭ ُﺩ ﺳﻴﺪ ﺻﺎﺭﺍ ٍ‬
‫ﺱ ﻋﻜﺮﺷ ٍﺔ ﺯﻣﻮ ﹺ‬
‫ﺕ ** ﲡﺮﱡ ﺑﺮﺃ ﹺ‬
‫ﺑﲔ ﻋﻮﻳﺮﺿﺎ ٍ‬
‫ﲔ ﻣﻨﻬﺎ ** ﻛﻤﺎ ﻻﺫ ﺍﻟﻐﺮ ُﱘ ﻣﻦ ﺍﻟﺘﺒﻴﻊﹺ ( ) ﳕﺎﻫﺎ ﺍﻟﻐﺰﱡ ﰲ ﻗﻄﻦ ﳕﺎﻫﺎ ** ﺇﱃ ﻓﺮﺧﲔ ﰲ ﻭﻛﺮ ﺭﻓﻴﻊ (‬
‫ﺐ ﺍﻟﺸﺮﻓ ﹺ‬‫ﺗﻠﻮﺫ ﺛﻌﺎﻟ ُ‬
‫) ﺗﺮﻯ ﻗﻄﻌﹰﺎ ﻣﻦ ﺍﻷﻧﺎﺵ ﻓﻴﻬﺎ ** ﲨﺎﲨﻬ ﻦﱠ ﻛﺎﳋﺸﻞ ﺍﻟﻨﺰﻳ ﹺﻊ ( ﻭﺍﻟﺰﱠﻣﻮﻉ ‪ :‬ﺍﻟﱵ ﲤﺸﻲ ﻋﻠﻰ ﺯَﻣﻌﺎﻬﺗﺎ ‪ :‬ﻣﺂﺧﲑ ﺭﹺﺟْﻠﻴﻬﺎ‬

‫ﻗﺎﻝ ﺃﺑﻮ ﺍﳌﻔﻀﻞ ‪ :‬ﺗﻮﺑﱢﺮ ﺑﻴﺪﻳﻬﺎ ﻭﲤﺸﻲ َﻋﹶﻠَﻰ َﺯﻣَﻌﺎﻬﺗﺎ َﻋﻠﹶﻰ ﺭﺟﻠﻴﻬﺎ ﻭﻫﻲ ﻣﻮﺍﺿﻊ ﺍﻟﱡﺜﻨَﻦ ﻣﻦ ﺍﻟﺪﻭﺍﺏﱢ ﻭﺍﻟﺰﱠ َﻣ ﹺﻊ ﺍﳌﻌﻠﱠ ﹺﻖ‬
‫ﻑ‬
‫ﻒ ﺍﻟﻈﱢﻠﻒ ﻣﻦ ﺍﻟﺸﺎﺓ ﻭﺍﻟﻈﱯ ﻭﺍﻟﺜﻮﺭ ﻗﺎﻝ ‪ :‬ﻭﻛﻞ ﺫﻟﻚ ﺗﻮْﺑﲑ ﻭﻫﻮ ﺃﻥ ﺗﻄﺄ َﻋﻠﹶﻰ ﻣﺂﺧﲑ ﻗﻮﺍﺋﻤﻬﺎ ﻛﻲ ﻻ ﻳﻌﺮ َ‬ ‫ﺧﻠ َ‬
‫ﺃﺛﺮﻫﺎ ﺇﻧﺴﺎﻥﹲ ﻭﻻ ﻛﻠﺐ ‪.‬‬
‫ﺖ‬
‫ﻭﺫﻛﺮ ﺃﻬﻧﺎ ﺗﻄﺎﺭ ُﺩ ﺫﺋﺒﹰﺎ ﻣﺮّ ﹰﺓ ﻭ ُﺧﺰَﺯﹰﺍ ﻣﺮ ﹰﺓ ﻭﻫﻮ ﺍﻟﺬﱠﻛﺮ ﻣﻦ ﺍﻷﺭﺍﻧﺐ ﻭﺍﻟ ِﻌ ﹾﻜﺮﹺﺷﺔ ‪ :‬ﺍﻷﻧﺜﻰ ﻭﺍﳋِﺮْﻧﹺﻖ ‪ :‬ﻭﻟﺪﻫﺎ ﻓﺈﺫﺍ ﻗﻠ َ‬
‫ﺃﺭﻧﺐ ﺃﻭ ﻋُﻘﺎﺏ ﻓﻠﻴﺲ ﺇﻻ ﺍ ﻟﺘﺄﻧﻴﺚ ﻫﺬﻩ ﺍﻟﻌُﻘﺎﺏ ﻭﻫﺬﻩ ﺍﻷﺭﺍﻧﺐ ﺇﻻ ﺃﻥ ﺗﻘﻮﻝ ‪ :‬ﺧﺰَﺯ ‪.‬‬
‫ﻭﻗﻄﹶﻦ ‪َ :‬ﺟﺒَﻞ ﻣﻌﺮﻭﻑ ﻭﺍﻷﺣﻨﺎﺵ ‪ :‬ﺍﳊﻴﺎﺕ ﻭﺃﺣﻨﺎﺵ ﺍﻷﺭﺽ ‪ :‬ﺍﻟﻀﺐّ ﻭﺍﻟﻘﻨﻔﺬ ﻭﺍﻟﲑﺑﻮﻉ ﻭﻫﻲ ﺃﻳﻀﹰﺎ ﺣﺸﺮﺍﺕ‬
‫ﺍﻷﺭﺽ ﻓﺠﻌﻞ ﺍﳊﻴﹶﺔ‬

‫ﺣﻨﺸﹰﺎ ﻋﻠﻰ ﻗﻮﳍﻢ ‪ :‬ﻗﺪ ﺁﺫﹶﺗْﲏ ﺩﻭﺍﺏﱡ ﺭﺃﺳﻲ ‪ :‬ﻳﻌﻨﻮﻥ ﺍﻟﻘﻤﻞ (‬

‫ﺴﹶﺄَﺗﻪُ ‪.‬‬
‫ﺽ َﺗ ﹾﺄﻛﹸﻞﹸ ِﻣﻨْ َ‬
‫ﻭﻋﻠﻰ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ :‬ﻣَﺎ َﺩﻟﱠ ُﻬ ْﻢ َﻋﻠﹶﻰ َﻣ ْﻮِﺗ ِﻪ ﺇﻻ ﺩَﺍﺑﱠﺔ ﺍﻷﺭ ﹺ‬
‫ﻉ ﺇﱃ ﺃﻛﻞ ﺍﳊﻴّﺎﺕ ﻣﻦ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺍﳌﻔﻀﱠﻞ ﺍﻟﻌﻨﱪﻱ ‪ :‬ﻣﺎ ﺃﺭﺍﺩ ﺇﻻ ﺍﳊﻴّﺎﺕ ﺑﺄﻋﻴﺎﻬﻧﺎ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻓﺈﻥ ﺍﻟﻌِﻘﺒﺎﻥ ﺃﺳﺮ ُ‬
‫ﺍﳊﻴّﺎﺕ ﺇﱃ ﺃﻛﻞ ﺍﻟﻔﺄﺭ ‪.‬‬
‫ﺸ ﹺﻞ‬
‫ﳋَ‬‫ﻭﻳﺪ ﱡﻝ ﻋﻠﻰ ﺃﻧﻪ ﺇﳕﺎ ﺃﺭﺍﺩ ﺭﺅﻭ ﺱَ ﺍﳊﻴﱠﺎﺕ ﺑﺄﻋﻴﺎﻧﹺﻬﺎ ﻗﻮﻟﻪ ‪ ) :‬ﺗﺮَﻯ ِﻗﻄﻌ ﹰﺎ ﻣﻦ ﺍﻷﺣﻨﺎﺵ ﻓﻴﻬﺎ ** َﺟﻤَﺎ ﹺﺟﻤُﻬُﻦﱠ ﻛﺎ ﹶ‬
‫ﳋﺸَﻞ ﺍﻟﻨﺰﻳﻊ ﻭﺍﳋﺸﻞ ‪ :‬ﺍﹸﳌﻘﹾﻞ ﺍﻟﺴﺨﻴﻒ‬ ‫ﺕ ﺳﺨﻴﻔﺔﹲ ﻗﻠﻴﻠﺔ ﺍﻟﻠﹼﺤﻢ ﻭﺍﻟﻌﻈﺎﻡ ﻓﻠﺬﻟﻚ ﺷﺒﱠﻬﻬﺎ ﺑﺎ ﹶ‬ ‫ﺱ ﺍﳊﻴﺎ ِ‬
‫ﺍﻟﻨﺰﻳ ﹺﻊ ( ﻷﻥ ﺃﺭﺅُ َ‬
‫ﺍﻟﻴﺎﺑﺲ ﺍﳋﻔﻴﻒ ‪.‬‬
‫ﺷﻌﺮ ﻓﻴﻪ ﺫﻛﺮ ﺍﳌﻘﻞ ﻭﺍﳊﱵّ ﻗﺎﻝ ﺧﻠﻒ ﺍﻷﲪﺮ ‪ ) :‬ﺳﻘﻰ ﺣﺠﺎﺟﻨﺎ ﻧﻮﺀ ﺍﻟﺜﺮﻳﺎ ** ﻋﻠﻰ ﻣﺎ ﻛﺎ ﻥ ﻣﻦ ﻣﻄﻞ ﻭﲞ ﹺﻞ ( ) ﻫﻢ‬
‫ﲨﻌﻮﺍ ﺍﻟﻨﻌﺎ ﹶﻝ ﻓﺄﺣﺮﺯﻭﻫﺎ ** ﻭﺳﺪﻭﺍ ﺩﻭﻬﻧﺎ ﺑﺎﺑﹶﺎ ﺑﻘﻔ ﹺﻞ (‬

‫ﲔ ﻃﻮﳍﻤﺎ ﺫﺭَﺍ ﻉٌ ** ﻭﻋﺸﺮ ﻣﻦ ﺭﺩﻱﱢ ﺍﳌﻘ ﹺﻞ‬ ‫ﺞ ﺑﻌﺜﻮﺍ ﺑﻨﻌ ﹺﻞ ( ) ﻭﻣﺴﻮﺍﻛ ﹺ‬

‫) ﺇﺫﺍ ﺃﻫﺪﻳﺖ ﻓﺎﻛﻬ ﹰﺔ ﻭﺷﺎ ﹰﺓ ** ﻭﻋﺸﺮ ﺩﺟﺎﺋ ﹴ‬
‫ﺧﺸﻞ ( ) ﺃﻧﺎ ﺱٌ ﺗﺎﺋﻬﻮ ﹶﻥ ﳍﻢ ﺭﻭﺍﺀٌ ** ﺗﻐﻴ ُﻢ ﲰﺎﺅﻫﻢ ﻣﻦ ﻏﲑ ﻭﺑ ﹺﻞ ( ) ﺇﺫﺍ ﺍﻧﺘﺴﺒﻮﺍ ﻓﻔﺮ ﻉٌ ﻣﻦ ﻗﹸﺮﻳﺶ ** ﻭﻟﻜ ْﻦ ﺍﻟﻔﻌﺎ ﹶﻝ‬
‫ﻑ ﺍﳊﱵﱢ‬
‫ﺖ ﻧﺎﺯﻟﹶﻬ ْﻢ ** ِﻗ ْﺮ َ‬
‫ﻱ ﺇﻥ ﺃﻃﻌﻤ ُ‬
‫ﳊِﺘﻲّ ﺍﳌﻘ ﹸﻞ َﻋﻠﹶﻰ ﻭﺟﻬﻪ ﻭﻗﺎﻝ ﺃﺑﻮ ﺫﺅﻳﺐ ‪ ) :‬ﻻ َﺩﺭﱠ ﺩﺭﱢ َ‬
‫ﻓﻌﺎ ﹸﻝ ﻋﻜ ﹴﻞ ( ﻭﺍ ﹶ‬
‫ﻭﻋﻨﺪﻱ ﺍﻟُﺒﺮﱡ ﻣﻜﻨﻮﺯ (‬

‫ﻟﻠﺴﻨﻮﺭ ﻓﻀﻴﻠﺔ ﻋﻠﻰ ﲨﻴﻊ ﺃﺻﻨﺎﻑ ﺍﳊﻴﻮﺍﻥ ﻣﺎ ﺧﻼ ﺍﻹﻧﺴﺎﻥ‬

‫ﻭﺇﺫﺍ ﻗﺎﻝ ﺍﻟﻘﺎﺋﻞ ‪ :‬ﻓﻼﻥﹲ ﻭﺿ َﻊ ﻛﺘﺎًﺑﹰﺎ ﰲ ﺃ ﺻﻨﺎﻑ ﺍﳊﻴﻮﺍﻥ ﻓﻠﻴﺲ ﻳﺪﺧﻞ ﻓﻴﻬﺎ ﺍﳌﻼﺋﻜ ﹸﺔ ﻭﺍﳉﻦﱡ ﻭﻋﻠﻰ ﻫﺬﺍ ﻛﻼﻡ ﺍﻟﻨﺎﺱ ‪.‬‬
‫ﳊﻴَﻮﺍﻥﹸ ‪.‬‬
‫ﻭﻟﻠﺤﻴﻮﺍﻥ ﻣﻮﺿﻊ ﺁﺧﺮ ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﹼ ﰲ ﻛﺘﺎﺑﻪ ‪ :‬ﻭَﺇﻥﱠ ﺍﻟﺪﱠﺍ َﺭ ﺍﻵﺧﺮ ﹶﺓ ﻟﹶﻬ َﻲ ﺍ ﹶ‬
‫ﻗﺪ ﻋﻠﻤْﻨﺎ ﺃﻥ ﺍﻟﻌُ ﺠْﻢ ﻣﻦ ﺍﻟﺴﱢﺒﺎﻉ ﻭﺍﻟﺒﻬﺎﺋﻢ ﻛﻠﻤﺎ ﻗﺮُﺑﺖ ﻣﻦ ﻣُﺸﺎﻛﻠﹶﺔ ﺍﻟﻨﺎﺱ ﻛﺎﻥ ﺃﺷﺮﻑ ﳍﺎ ﻭﺍﻹﻧﺴﺎﻥ ﻫﻮ ﺍﻟﻔﺼﻴﺢ‬
‫ﻭﻫﻮ ﺍﻟﻨﺎﻃﻖ ‪.‬‬
‫ﺼﻮﱢﺕُ ﻭﻳﺼﻴﺢ ﺍﺳﻢ ﺍﻟﻨﺎﻃﻖ ﺇﺫﺍ ﻗﺮﻧﻮﻩ ﰲ ﺍﻟﺬﻛﺮ‬
‫ﺇﻃﻼﻕ ﺍﻟﻨﺎﻃﻖ ﻋﻠﻰ ﺍﳊﻴﻮﺍﻥ ﻭﻗﺪ ﻳﺸﺘﻘﱡﻮﻥ ﻟﺴﺎﺋﺮ ﺍﳊﻴﻮﺍﻥ ﺍﻟﺬﻱ ﻳُ َ‬
‫ﺇﱄ ﺍﻟﺼﺎﻣﺖ ﻭﳍﺬﺍ ﺍﻟﻔﺮﻕ ﺃﻋﻄﻮﻩ ﻫﺬﻩ ﺍﳌﺸﺎﻛﻠ ﹶﺔ ﻭﻫﺬﺍ ﺍﻻﺷﺘﻘﺎﻕ ﻓﺈﺫﺍ ﻬﺗﻴﺄ ﻣﻦ ﻟﺴﺎ ِﻥ ﺑﻌﻀﻬﺎ ﻣﻦ ﺍﳊﺮﻭﻑ ﻣﻘﺪﺍﺭٌ‬
‫ﻀ ﹸﻞ ﺑﻪ َﻋﻠﹶﻰ ﻣﻘﺎﺩﻳﺮ ﺍﻷﺻﻨﺎﻑ ﺍﻟﺒﺎﻗﻴﺔ ﻛﺎﻥ ﺃﻭﱃ ﻬﺑﺬﺍ ﺍﻻﺳﻢ ﻋﻨﺪﻫﻢ‬
‫ﻳَﻔ ُ‬

‫ﻓﻠﻤﺎ ﻬﺗﻴﺄ ﻟﻠﻘﹶﻄﺎ ِﺓ ﺛﻼﺛﺔ ﺃﺣﺮﻑ ﻗﺎﻑ ﻭﻃﺎﺀ ﻭﺃﻟﻒ ﻭﻛﺎﻥ ﺫﻟﻚ ﻫﻮ ﺻﻮﻬﺗﺎ ﲰﱠﻮﻫﺎ ﺑﺼﻮﻬﺗﺎ ﰒ ﺯﻋﻤﻮﺍ ﺃﻬﻧﺎ ﺻﺎﺩﻗ ﺔﹲ ﰲ‬
‫ﺕ ِﻣ َﻦ ﺍﻟﺬﱠﺧﺎﺋ ْﺮ ( ﻭﻗﺎﻝ ﺍﻵﺧﺮ ﻭﺫﹶﻛ َﺮ‬
‫ﺕ ﺍﻟﻮﺍﺳﻘﺎ ِ‬
‫ﺗﺴﻤﻴﺘﻬﺎ ﻧﻔﺴﻬﺎ ﻗﻄﺎ ﻗﺎﻝ ﺍﻟﻜﻤِﻴﺖ ‪ ) :‬ﻛﺎﻟﻨﺎﻃﻘﺎﺕ ﺍﻟﺼﺎﺩﻗﺎ ** ِ‬
‫ﺨﺒﹺﺮﺓ ﻭﺟﻌﻞ ﺧﱪﻫﺎ‬ ‫ﺴ ِﺪﻑُ ( ﻓﺠﻌﻠﻬﺎ ُﻣ ْ‬ ‫ﺕ ﻣﺎ ﺑﻌَﺜﺘْﻬﺎ ** ﹸﻃﺮُﻭﹰﻗﹰﺎ ﻭﺑﺎﻗﻲ ﺍﻟﻠﻴﻞ ﰲ ﺍﻷﺭﺽ ﻣُ ْ‬
‫ﺍﻟﻘﻄﺎﺓ ‪ ) :‬ﻭﺻﺎﺩﻗ ٍﺔ ﻗﺪ َﺧﺒّ َﺮ ْ‬
‫ﺖ ﺃﻬﻧﺎ ﻗﻄﹰﺎ ﻭﺇﻧﻪ ﻛﺎﻧﺖ ﺍﻟﻘﻄﺎﺓ ﱂ َﺗ ُﺮ ْﻡ ﺫﻟﻚ ‪.‬‬
‫ﺻﺪﻗﹰﺎ ﺣﲔ ﺯﻋﻤ ْ‬
‫ﺱ ﻓﻬﻮ ﺑﻴﺎﻥﹲ ﺇﻻ ﺃﻥ ﺑﻌﻀﻪ ﺃﺣﺴ ُﻦ ﻣﻦ ﺑﻌﺾ ﻭﺍﻟﺬﻱ ﻬﺗﻴﺄ ﻟﻠﺸﺎ ِﺓ‬ ‫ﻭﺍﻟﻌﺮﺏ ﺗﺘﻮﺳﻊ ﰲ ﻛﻼﻣﻬﺎ ﻭﺑﺄﻱ ﺷﻲﺀ ﺗﻔﺎﻫَﻢ ﺍﻟﻨﺎ ُ‬
‫ﻉ ﻳﻨﺎﻳﻪ ﺑﺎﺳﻢ ﺍﳌﺎﺀ ﻣﺒﻐُﻮ ُﻡ (‬
‫ﺕ ﺇﻻ ﻣﺎ ﲣﻮّﻧﻪ ** ﺩﺍ ﹴ‬
‫ﻗﻮﳍﺎ ‪ :‬ﻣﺎ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺫﻭ ﺍﻟﺮﱡﻣﺔ ‪ ) :‬ﻻ ﻳﺮﻓ ُﻊ ﺍﻟﺼﱠ ْﻮ َ‬

‫ﺿ ﺤِﻰ ﹶﺓ ﻓﻘﺎﻝ ‪ ) :‬ﻳﺎ ﺫﺍﺑﺢ ﺍﳌﺎﻩ ﻣﺎﻩ **‬

‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﱠﺎﺩ ﺍﻟﻨﻤﲑﻱّ ﳋﺮﺑَﻖ ﺍﻟ ُﻌﻤَﲑﻱ ﻭﻛﺎﻥ ﻳﺘﻌﺸﱠﻘﻪ ﻭﺭﺁﻩ ﻗﺪ ﺍﺷﺘﺮﻯ ﹸﺃ ْ‬
‫ﺕ ﻳﺎ ﺧﺮﻳﺒﻖ ﺷﺎﻩ ( ﻭﺍﻟﺼﺒﻴﺎﻥ ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﺴﻤﻮﻥ ﺍﻟﺸﺎﺓ ‪ :‬ﻣﺎﻩ ﻛﺄﻬﻧﻢ‬ ‫ﺖ ِﻣ َﻦ ﺍﳌﻮ ** ِ‬
‫ﺖ ﻓﻌﻞ ﺍﳉﻔﺎﻩ ( ) ﺃﻣﺎ َﺭ ِﺣ ْﻤ َ‬
‫ﻓﻌ ﹾﻠ َ‬
‫ﲔ ﺟﻬﻠﻮﺍ ﺍﲰﻬﺎ ‪.‬‬
‫ﲰﻮْﻫﺎ ﺑﺎﻟﺬﻱ ﲰﻌﻮﻩ ﻣﻨﻬﺎ ﺣ َ‬
‫ﺐ ﺍﳌﻨﻄﻖ ﺃﻥ ﻛﻞ ﻃﺎﺋﺮ ﻋﺮﻳﺾ ﺍﻟﻠﺴﺎﻥ ﻭﺍﻹﻓﺼﺎﺡ ﲝﺮﻭﻑ ﺍﻟﻜﻼﻡ ﻣﻨﻪ ﺃﻭﺟَﺪ ‪.‬‬‫ﻭﺯﻋﻢ ﺻﺎﺣ ُ‬
‫ﻒ ﻭ َﻭ ْﻭ ( َﻭ ْﻭ ﻭﺃﺷﺒﺎﻩ‬
‫ﻒ َﻋ ْ‬
‫ﺡ ﺍﻟﺼﺒﻴﺎﻥ ﻭﻛﺬﻟﻚ ﺍﳋﻨﺰﻳﺮ ﻭﻗﺪ ﻬﺗﻴﺄ ﻟﻠﻜﻠﺐ ﻣﺜ ﹸﻞ ‪َ :‬ﻋ ْ‬
‫ﻭﻻﺑﻦ ﺁﻭﻯ ﺻﻴﺎﺡ ﻳﺸﺒ ُﻪ ﺻﻴﺎ َ‬
‫ﺫﻟﻚ ﻭﻬﺗﻴﱠﺄ‬

‫ﺕ ﺇﱃ‬
‫ﻟﻠﻐﺮﺍﺏ ﺍﻟﻘﺎﻑ ﻭﻗﺪ ﻬﺗﻴﱠﺎ ﻟﻠﻬﺰﺍﺭ َﺩﺳْﺘﺎﻥ ﻭﻫﻮ ﺍﻟﻌﻨﺪﻟﻴﺐ ﺃﻟﻮﺍﻥﹲ ﺃﹸﺧﺮ ﻭﻗﺪ ﻬﺗﻴﱠﺄ ﻟﻠﺒﺒﻐﺎﺀ ﻣﻦ ﺍﳊﺮﻭﻑ ﺃﻛﺜﺮ ﻓﺈﺫﺍ ﺻ ْﺮ َ‬
‫ﺏ ﺍﻟﺴﻨﺎﻧﲑﹺ‬
‫ﻑ ﺫﻟﻚ ﻓﺘﺴﻤّ ْﻊ ﲡﺎ ُﻭ َ‬
‫ﻑ ﺍﻟﻌﺪ ُﺩ ﺍﻟﻜﺜﲑ ﻭﻣﱴ ﺃﺣﺒَﺒﺖَ ﺃﻥ ﺗﻌ ﹺﺮ َ‬
‫ﺍﻟﺴﻨﺎﻧﲑ ﻭﺟﺪﻬﺗﺎ ﻗﺪ ﻬﺗﻴﱠﺄ ﳍﺎ ﻣﻦ ﺍﳊﺮﻭ ِ‬
‫ﻒ ﻋﻨﺪﻩ ﻓﺈﻧﻚ ﺗﺮﻯ ﻣﻦ ﻋﺪﺩ ﺍﳊﺮﻭﻑ ﻣﺎ ﻟﻮ‬‫ﺺ ﻣﺎ ﺗﺴﻤﻌﻪ ﻭﺗﺘﺒﱠﻌْﻪ ﻭَﺗ َﻮﻗﱠ ْ‬
‫ﻭﺗﻮﻋﱡ َﺪ ﺑﻌﻀﻬﺎ ﻟﺒﻌﺾ ﰲ ﺟﻮﻑ ﺍﻟﻠﻴﻞ ﰒ ﺍﺣ ﹺ‬
‫ﻛﺎﻥ ﳍﺎ ﻣﻦ ﺍﳊﺎﺟﺎﺕ ﻭﺍﻟﻌﻘﻮﻝﹺ ﻭﺍﻻﺳﺘﻄﺎﻋﺎﺕ ﰒﹼ ﺃﻟﹼﻔﹶﺘْﻬَﺎ ﻟﻜﺎﻧﺖ ﻟﻐﺔ ﺻﺎﳊﺔ ﺍﳌﻮﺿﻊ ﻣﺘﻮﺳﱢﻄﺔ ﺍﳊﺎﻝ ﺍﻟﻌﻠﺔ ﰲ ﺻﻌﻮﺑﺔ‬
‫ﺴ ُﺮ َﻋﻠﹶﻰ ﺍﳌﺘﻜﻠﻢ ﻬﺑﺎ ﻋَﻠﹶﻰ ﻗﺪْﺭ ﺟﻬﻠﻪ ﺑﺄﻣﺎﻛﻨﻬﺎ ﺍﻟﱵ َﻭُﺿﻌﺖ ﻓﻴﻬﺎ ﻭ َﻋﻠﹶﻰ ﻗﺪْﺭ‬
‫ﺑﻌﺾ ﺍﻟﻠﻐﺎﺕ ﻭﺍﻟﻠﻐﺎﺕُ ﺇﳕﺎ ﺗﺸﺘ ُّﺪ ﻭﺗﻌ ُ‬
‫ﻛﺜﺮ ِﺓ ﺍﻟﻌﺪﺩ ﻭﻗﻠﱠﺘﻪ ﻭﻋﻠﹶﻰ ﻗﺪْﺭ ﳐﺎﺭﺟﻬﺎ ﻭﺧﻔﱠﺘﻬﺎ ﻭ َﺳﻠﹶﺴﻬَﺎ ﻭﺛﻘﻠﻬﺎ ﻭﺗﻌ ﱡﻘﺪِﻫﺎ ﰲ ﺃﻧﻔﺴﻬﺎ ﻛﻔﺮﻕ ﻣﺎ ﺑﲔ ﺍﻟﺰﱢﳒﻲ ﻭﺍﳋﹸﻮﺯﻱ‬
‫ﻓﺈﻥ ﺍﻟﺮﺟﻞ ﻳﺘﻨﺨﱠﺲ ﰲ ﺑﻴﻊ ﺍﻟﺰّﻧﺞ ﻭﺍﺑﺘﻴﺎﻋﻬﻢ ﺷﻬﺮﹰﺍ ﻭﺍﺣﺪﹰﺍ ﻓﻴﺘﻜﻠﱠ ُﻢ ﺑﻌﺎﻣّﺔ ﻛﻼﻣِﻬﻢ ﻭﻳﺒﺎﻳﻊ ﺍﳋﹸﻮ َﺯ ﻭﳚﺎﻭﺭُﻫﻢ ﺯﻣﺎًﻧﹰﺎ ﻓﻼ‬
‫ﻳﺘﻌﻠﱠﻖ ﻣﻨﻬﻢ ﺑﻄﺎﺋﻞ ‪.‬‬

‫ﻭﺍﳉﻤﻠﺔ ‪ :‬ﺃﻥﱠ ِﻣ ْﻦ ﺃ ْﻋ َﻮ ِﻥ ﺍﻷﺳﺒﺎﺏ َﻋﻠﹶﻰ ﺗﻌﻠﱡﻢ ﺍﻟﻠﻐﺔ ﻓﺮﻁ ﺍﳊﺎﺟ ِﺔ ﺇﱃ ﺫﻟﻚ ﻭﻋﻠﻰ ﻗﺪْﺭ ﺍﻟﻀﺮﻭﺭﺓ ﺇﻟﻴﻬﺎ ﰲ ﺍﳌﻌﺎﻣﻠ ِﺔ‬
 ‫ﻍ ﻓﻴﻬﺎ ﻭﺍﻟﺘﻘﺼﲑ ﻋﻨﻬﺎ ‪.‬‬
‫ﻳﻜﻮ ﹸﻥ ﺍﻟﺒﻠﻮ ﹸ‬
‫ﺐ ﺍﻹﻧﺴﺎﻥ ﰲ ﺃﻣﻮﺭ ‪ :‬ﻣﻨﻬﺎ ﺃﻧﻪ ﻳﻌ ِﻄﺲُ ﻭﻣﻨﻬﺎ ﺃﻧﻪ ﻳﺘﺜﺎﺀَﺏ ﻭﻣﻨﻬﺎ ﺃﻧﻪ ﻳﺘﻤﻄﱠﻰ ﻭﻳﻐﺴﻞ ﻭﺟﻬﻪ ﻭﻋﻴﻨَﻴﻪ‬‫ﻭﺍﻟﺴﻨﻮﺭ ﻳﻨﺎﺳ ُ‬
‫ﺑﻠﻌﺎﺑﻪ ﻭﺗﻠﻄﻊ ﺍﳍﺮّ ﹸﺓ ﻭﺑ َﺮ ﺟﻠ ِﺪ ﻭﻟﺪِﻫﺎ ﺑﻌﺪ ﺍﻟﻜﱪ ﻭﰲ ﺍﻟﺼﻐﺮ ﺣﱴ ﻳﺼﲑ ﻛﺄﻥ ﺍﻟﺪﻫﺎﻥ ﲡﺮﻱ ﰲ ﺟﻠﺪﻩ ‪.‬‬
‫ﻣﺎ ﻳﺘﻬﻴﺄ ﻟﻠﻐﺮﺑﺎﻥ ﻣﻦ ﺍﳊﺮﻭﻑ ﻭﻳﺘﻬﻴﺄ ﻟﺒﻌﺾ ﺍﻟﻐِﺮْﺑﺎﻥ ﻣﻦ ﺍﳊﺮﻭﻑ ﻭﺍﳊﻜﺎﻳﺔِ ﻣﺎ ﻻ َﻳ ْﻌﺸِﺮﻩ ﺍ ﻟﺒﺒﻐﺎﺀ ‪.‬‬

‫ﻧﻔﻊ ﺍﻟﻔﺄﺭ‬

‫ﺐ ﺍﻷﺳﺮ ﻓُﻴ ﹾﻄﻠﹶﻖ ﻋﻦ‬

‫ﻭﺯﻋﻤﺖ ﺍﻷﻃﺒﺎﺀ ﺃﻥ ﺧُ ْﺮ َﺀ ﺍﻟﻔﺄﺭ ﻳُﺴﻘﺎ ُﻩ ﺻﺎﺣ ُ‬

‫ﺑﻮﻟﻪ ﻭﺍﻷﺳﺮ ﻫﻮ ﺣُﺼﺮ ﺍﻟﺒﻮﻝ ﻭﻟﻜﻦ ﻻ ﻳﺴﻤّﻰ ﺑﺬﻟﻚ ﻭﻫﻮ ﺍﻷﺳﺮ ﺑﺎﻷﻟﻒ ﺩﻭﻥ ﺍﻟﻴﺎﺀ ‪.‬‬
‫ﻭﻳﺼﻴﺐ ﺍﻟﺼﱯﱠ ﺍﳊﹸﺼﺮ ﻓﻴﺤﺘﻤﻞ ﻣﻦ ﺧﺮْﺀ ﺍﻟﻔﺄﺭ ﻓﻴُﻄﹾﻠﻖ ﻋﻨﻪ ﻓﻘﺪ ﻬﺗﻴﺄ ﰲ ﺧﺮﺀ ﺍﻟﻔﺄﺭ ﺩﻭﺍﺀﺍﻥ ﻟﺪﺍﺀﻳﻦ ﻗﺎﺗﻠﲔ ْﳎﻬﺰﻳﻦ‬
‫ﺖ ﻓﻴﻪ ﺃﻭﺟﺎ ﻉٌ ﺷﺪﺍﺩ ‪ :‬ﺃﻱﱠ ﺷﻲ ٍﺀ ﺗﺸﺘﻜﻲ ﻗﺎﻝ ‪ :‬ﺃﻣّﺎ ﺍﻟﺬﻱ ﻳﻌْﻤﺪﱐ ﻓ ﺤُﺼﺮٌ ﻭﹸﺃﺳْﺮ ‪.‬‬
‫ﻭﻟﺬﻟﻚ ﻗﻴﻞ ﻷﻋﺮﺍﰊّ ﻗﺪ ﺍﺟﺘﻤﻌ ْ‬

‫ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ‬

‫ﻳﻘﺎﻝ ‪َ :‬ﺧﺜﹶﻰ ﺍﻟﺜﻮﺭ َﻳ ﺨْﺜﻲ ﺧ ﹾﺜﻴًﺎ ﻭﻭﺍﺣﺪ ﺍﻷﺧﺜﺎﺀ ﺧِﺜﹾﻲٌ ﻛﻤﺎ ﺗﺮﻯ ‪.‬‬
‫ﻗﺎﻝ ﺍﺑ ُﻦ ﺍﻷﻋﺮﺍﰊّ ‪ :‬ﻻ ﻳﻜﻮﻥ ﺍﻟﻨّﺠ ُﻮ َﺟَﻌ ًﺮﹰﺍ ﺣﱴ ﻳﻜﻮﻥ ﻳﺎﺑﺴﹰﺎ ‪.‬‬
‫ﺏ ﻭﺍﺳﻢ ﳒﻮﹺﻩ ‪ :‬ﺍﻟﻮﻧﻴﻢ ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬ ‫ﻭﻳﻘﺎﻝ ‪ :‬ﻭﻧَﻢ ﺍﻟﺬﱡﺑﺎ ُ‬

‫ﺏ ﻋﻠﻴﻪ ﺣﱴ ** ﻛﺄ ﻥﱠ ﻭﻧﹺﻴﻤﻪُ ﻧَﻘﹾﻂ ﺍِﳌﺪَﺍ ِﺩ ( ﻭﻫﻮ ﻭﻧﹺﻴﻢ ﺍﻟﺬﱡﺑﺎﺏ ﻭ ُﻋﺮﱠﺓ ﺍﻟﻄﺎﺋﺮ ﻭﺻﻮﻡ ﺍﻟﻨّﻌﺎﻡ ﻭﺭَﻭﺙ‬
‫) ﻭﻗﺪ َﻭَﻧ َﻢ ﺍﻟﺬﱡﺑﺎ ُ‬
‫ﺍﳊﻤﺎﺭ ﻭﺑﻌﺮ ﺍﻟﺒﻌﲑ ﻭﺍﻟﺸﺎﺓِ ﻭﺍﻟﻈﱯ ﻭﺧِﺜﻲ ﺍﻟﺒﻘﺮ ‪.‬‬
‫ﻼ ﻣ ْﻦ ﲤﺮ ‪.‬‬
‫ﻼ ﻣﻦ ﻋُﺮﱠ ٍﺓ ﺃﹼﻫﺪَﻳْﻴَﺎ ﻟ ُﻪ ِﻣ ﹾﻜَﺘ ﹰ‬
‫ﻭﻗﺎﻝ ﺍﻟﺰﱡﺑﲑ ‪ :‬ﻣ ْﻦ ﺃ ْﻫﺪَﻯ ﻟﹶﻨَﺎ ِﻣﻜﹾﺘ ﹰ‬
‫ﻗﺎﻝ ‪ :‬ﺍﻟﻌﺮﱠﺓ ﺍﺳﻢٌ ﳉﻤﻴ ﹺﻊ ﻣﺎ ﻳﻜﻮ ﹸﻥ ﻣﻦ ﲨﻴ ﹺﻊ ﺍﳊﻴﻮﺍﻥ ﻭﻟﺬﺍ ﻗﺎﻝ ﺍﻟﺰﺑﲑُ ﻣﺎ ﻗﺎﻝ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ‪َ :‬ﺭ َﻣﺼَﺖ ﺍﻟﺪﺟﺎﺟﺔ ﻭﺫﺭﻗﺖ ﻭ َﺳﻠﹶﺤﺖ ﻓﺮﺫﺍ ﺻﺎﺭﻭﺍ ﺇﱃ ﺍﻹﻧﺴﺎﻥ ﻭﺍﻟﻔﺄﺭﺓ ﻗﺎﻟﻮﺍ ‪ :‬ﺧﺮﺀ ﺍﻹﻧﺴﺎﻥ ﻭﺧُﺮﺀ‬
‫ﺍﻟﻔﺄﺭﺓ ﻭﻳﻘﺎﻝ‬

‫ﺧﺮﻭﺀﺓ ﺍﻟﻔﺄﺭﺓ ﺃﺩﺧﻠﻮﺍ ﺍﳍﺎﺀ ﻓﻴﻪ ﻛﻤﺎ ﻗﺎﻟﻮﺍ ﺫﻛﻮﺭﺓ ﻟﻠﺬﱡﻛﺮﺍﻥ ﻭﻗﺪ ﻳُﺴﺘﻌﺎﺭ ﺫﻟﻚ ﻟﻐﲑ ﺍﻹﻧﺴﺎﻥ ﻭﺍﻟﻔﺄﺭﺓ ﻗﺎﻟﺖ َﺩ ْﺧَﺘﻨُﻮﺱ‬
‫ﺖ ﻟﻘﻴﻂ ﺑﻦ ﺯُﺭﺍﺭﺓ ﰲ ﻳﻮﻡ ﺷِﻌﺐ َﺟﺒَﻠﺔ ‪ ) :‬ﻓﺮّﺕ ﺑﻨﻮ ﺃ َﺳ ٍﺪ ﺧﺮﻭ ** َﺀ ﺍﻟﻄﱠﲑ ﻋﻦ ﺃﺭﺑﺎﻬﺑﺎ ( ﻓﻠﺬﻟﻚ ﻳﻘﺎﻝ ﻟﺒﲏ ﺃﺳﺪ ‪:‬‬
‫ﺑﻨ ُ‬
‫ﺧﺮﻭﺀ ﺍﻟﻄﲑ ﻭﻗﻴﻞ ﳍﻢ ‪ :‬ﻋﺒﻴﺪ ﺍﻟ َﻌﺼَﺎ ‪.‬‬
‫ﺑﺒﻴﺖ ﻗﺎﻟﻪ ﺻﺎﺣﺒﻬﻢ ﺑﺸﺮ ﺑﻦ ﺃﰊ ﺧﺎﺯﻡ ﻗﺎﳍﺎ ﻷﻭﺱ ﺑﻦ ﺣﺎﺭﺛﺔ ‪:‬‬

‫ﻣﻴﺴﻢ ﺍﻟﺸﻌﺮﺍﺀ‬

‫ﺸﻄﹾﺮ ﻣﺎﻟﻪ‬
‫ﻀﺮّﺗَﻪ ﺃﻥ ﻳﺘﱠﻘِﻲ ﻟﺴﺎ ﹶﻥ ﺃﺧﺲﱢ ﺍﻟﺸﱡﻌﺮﺍﺀ ﻭﺃﺟﻬﻠﻬﻢ ﺷِﻌﺮﹰﺍ ﺑ ِ‬
‫ﺐ ﻋﻠﻰ ﺍﻟﻌﺎﻗﻞ ﺑﻌ َﺪ ﺃﻥ ﻳﻌﺮﻑ ﻣِﻴﺴﻢ ﺍﻟﺸﱢﻌ ُﺮ َﻣ َ‬
‫ﻓﻴﺤ ُ‬
‫ﺝ ﺇﱃ ﺍﻟﺸﻌﺮﺍﺀ ﻣﻦ (‬ ‫ﺑﻞ ﲟﺎ ﺃﻣﻜﹶﻦ ﻣﻦ ﺫﻟﻚ ﻓﺄﻣﺎ ﺍﻟﻌﺮﰊﱡ ﺃﻭ ﺍﳌﻮﱃ ﺍﻟﺮﱠﺍﻭﻳﺔ ﻓﻠﻮ ﺧﺮ َ‬
 ‫ﲨﻴﻊ ﻣِﻠﻜﻪ ﳌﺎ ﻋﻨّ ﹾﻔ ﺘُﻪ ‪.‬‬
‫ﺱ ﻳﺄ ُﺧﺬﹸﻭ ﹶﻥ ﻭﻳُﻌﻄﹸﻮ ** ﹶﻥ ﻭﻳﺴَﺘﻤْﺘﻌﻮﻥ‬
‫ﻭﺍﻟﺬﻱ ﻻ ﻳﻜﺜﺮﺙ ﻟﻮﻗﹾﻊ ﹺﻧﺒَﺎﻝ ﺍﻟﺸﻌﺮ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺒﺎ َﺧﺮْﺯﻱّ ‪ ) :‬ﻣﺎ ﱄ ﺃﺭَﻯ ﺍﻟﻨﺎ َ‬
‫ﺏ ( ﻭﻷﻣﺮ ﻣّﺎ ﻗﺎﻝ ﺣﺬﻳﻔﺔﹸ ﻷﺧﻴﻪ ﻭﺍﻟﺮﻣﺎﺡُ‬
‫ﺕ ﺃ ﹾﻟﺴُ ﹺﻦ ﺍﻟ َﻌ َﺮ ﹺ‬
‫ﺐ ( ) ﻭﺃﻧﺖَ ﻣﺜ ﹸﻞ ﺍﳊﻤﺎﺭ ﺃ َﻬﺑﻢُ ﻻ ** ﺗﺸﻜﻮ ﺟﺮﺍﺣﺎ ِ‬
‫ﺸ ﹺ‬‫ﺑﺎﻟﻨﱠ َ‬
‫ﻼ َﻡ ﺍﳌﺄﺛﻮﺭ ‪.‬‬
‫ﻉ ﰲ ﺻﺪﺭﻩ ‪ :‬ﺇﻳﺎﻙ ﻭﺍﻟﻜ ﹶ‬ ‫ﺷﻮﺍﺭ ُ‬

‫ﺏ ﲨﻴﻊ ﺍﻷﻣﻢ ﻭﻫﻮﻣﺬﻫﺐٌ ﺟﺎﻣﻊ ﻷﺳﺒﺎﺏ ﺍﳋﲑ ‪.‬‬

‫ﺖ ﻓﻴﻪ ﺍﻟﻌﺮ ُ‬
‫ﻭﻫﺬﺍ ﻣﺬﻫﺐٌ ﹶﻓﺮَﻋ ْ‬

‫ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ‬

‫ﳊﺶﱡ ﻭﺍﳌﺮﺣﺎﺽ ﻭﺍﳌِﺮْﻓﻖ ‪.‬‬

‫ﺨﺮَﺝ ﻭﺍﻟﻜﻨﻴﻒُ ﻭﺍ ﹸ‬
‫ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ﳌﻮﺿﻊ ﺍﻟﻐﺎﺋﻂ ‪ :‬ﺍﳋﹶﻼﺀ ﻭﺍﳌﺬﹾﻫﺐ ﻭﺍﳌ ْ‬
‫ﻀﹰﺎ ﻳﺪﻟﻚ ﻋﻠﻰ ﺷﺪﺓ ﻫﺮﻬﺑﻢ ﻣﻦ ﺍﻟﺪﻧﺎﺀﺓ ﻭﺍﻟﻔﹸﺴﻮﻟﺔ ﻭﺍﻟﻔ ﺤْﺶ ﻭﺍﻟﻘﺬﹶﻉ ‪.‬‬‫ﻭﻛﻞ ﺫﻟﻚ ﻛﻨﺎﻳﺔ ﻭﺍﺷﺘﻘﺎﻕ ﻭﻫﺬﺍ ﺃﻳ ً‬
‫ﻭﺧﱪﱐ ﺃﺑﻮ ﺍﻟﻌﺎﺹ ﻋﻦ ﻳﻮﻧﺲ ﻗﺎﻝ ‪ :‬ﻟﻴﺲ ﺍﻟﺮﺟﻴﻊ ﺇﻻ ﺭﺟﻴ َﻊ‬

‫ﺾ ﻛﺎﻟﺮّ ْﺟ ﹺﻊ ﺭﺳﻮﺏٌ‬ ‫ﱄ ﻭﻫﻮ ﺍﳌﺘﻨ ﺨﱢﻞ ‪ ) :‬ﺃﺑﻴ َ‬ ‫ﺕ ﺍﻟﺮﱠ ْﺟ ﹺﻊ ﻭﻗﺎﻝ ﺍﳍﺬ ﱡ‬

‫ﳉﺮﱠﺓ ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ‪ :‬ﻭﺍﻟﺴّﻤﺎﺀِ ﺫﺍ ِ‬‫ﺍﻟﻘﻮﻝ ﻭﺍﻟﺴﱠﻔﺮ ﻭﺍ ِ‬
‫ﺤَﺘ ﹶﻔ ﹴﻞ َﻳﺨْﺘﻠﻲ ( ﻭﰲ ﺍﳊﺪﻳﺚ ‪ :‬ﻓﻠﻤﺎ ﻗﺪِﻣﻨﺎ ﺍﻟﺸﺎ َﻡ ﻭﺟﺪْﻧﺎ ﻣﺮﺍﻓﻘﻬﻢ ﻗﺪ ﺍﺳﺘُﻘﹾﺒﻞﹶ ﻬﺑﺎ ﺍﻟ ِﻘﺒْﻠﺔ ﻓﻜﻨﱠﺎ‬‫ٍ ﺇﺫﺍ ** ﻣﺎ ﺛﺎﺥ ﰲ ُﻣ ْ‬
‫ﺤﺮﹺﻑ ﻭﻧﺴﺘﻐﻔﺮُ ﺍﻟﻠﹼﻪ‬
‫ﻧﻨ َ‬

‫) ﺷﻌﺮ ﺍﺑﻦ ﻋﺒﺪﻝ ﰲ ﺍﻟﻔﺄﺭﺓ ﻭﺍﻟﺴﻨﱠﻮﺭ ( ﻭﻗﺎﻝ ﺍﺑﻦ ﻋَﺒﺪَﻝ ﰲ ﺍﻟﻔﺄﺭﺓ ﻭﺍﻟﺴﻨﱠﻮﺭ ‪ ) :‬ﻳﺎ ﺃﺑﺎ ﻃﻠﺤ ًﹶﺔ ﺍﳉﻮﺍ َﺩ ﺃﻏﺜﲏ **‬
‫ﻉ ﻟﻨﺎ‬
‫ﺖ ﺫﺍﻙ ﻋﺪﱘ ( ) ﺃﻭ ﺗﻄﻮ ْ‬ ‫ﺑﺴﺠﺎﱄ ﻣﻦ ﺳﻴﺒﻚ ﺍﳌﻘﺴﻮﻡ ( ) ﺃﺣﻲ ﻧﻔﺴﻲ ﻓﺪﺗﻚ ﻧﻔﺴﻲ ﻓﺈﱐ ** ﻣﻔﻠﺲٌ ﻗﺪ ﻋﻠﻤ َ‬
‫ﺖ ﺫﺍﻙ ﻋﻈﻴ ْﻢ ( ) ﻗﺪ ﻋﻠﻤﺘُﻢ ﻓﻼ ﺗﻌﺎﻣﺲ ﻋﻨﱢﻲ ** ﻣﺎ ﻗﻀﻰ ﺍﷲ ﰲ ﻃﻌﺎﻡ ﺍﻟﻴﺘﻴﻢ ( ﺃﺭﺍﺩ‬
‫ﻒ ﺩﻗﻴﻖ ** ﺃﺟﺮُﻩ ﺇﻥ ﻓﻌﻠ َ‬
‫ﺑﺴﻠ ِ‬
‫‪ :‬ﻻ ﺗﻌﺎﻣَﺴُﻮﺍ ﻓﺎﻛﺘﻔﻰ ﺑﺎﻟﻀﻤﺔ ﻣﻦ ﺍﻟﻮﺍﻭ ﻭﺃﻧﺸﺪ ‪ ) :‬ﻓﻠﻮ ﺃﻥﱠ ﺍﻷﻃﺒﱠﺎﺀ ﻛﺎﻥ ﺣﻮﱄ ** ﻭﻛﺎﻥ ﻣﻊ ﺍﻷﻃﺒﺎﺀ ﺍﻷﺳﺎﺓ ( )‬
‫ﻒ ** ﻗﺪ ﺭﻗﻌﻨﺎ ﺧﺮﻭﻗﻪ ﺑﺄﺩ ْﱘ ( ) ﻭﺇﻛﺎﻑ ﺃﻋﺎﺭﻧﻴﻪ ﻧَﺸِﻴﻂﹲ ** ﻫﻮ ﳊﺎﻑٌ ﻟﻜﻞﱢ ﺿﻴﻒ ﻛﺮ ْﱘ (‬
‫ﻭﻛﺴﺎﺀ ﺃﺑﻴﻌﻪ ﺑﺮﻏﻴ ٍ‬

‫ﺕ ﺃﺻﻴﺼﻲ ** ﻭﳊﺎﰲ ﺣﱴ ﻳﻐﻮ َﺭ‬

‫ﺦ ﺭﳏﻪ ﻣﺎ ﻳﻘﻮ ْﻡ ( ) ﺭﺏﱢ ﺣﻼ ﻓﻘﺪ ﺫﻛﺮ ُ‬
‫) ﻭﻧﺒﻴﺪٍ ﳑﺎ ﻳﺒﻴﻊ ﺻُﻬﻴﺐٌ ** ﻳﺬﺭ ﺍﻟﺸﻴ َ‬
‫ﻒ ﺭﻏﻴﻒ ** ﺫﺍﻙ ﻗﺴﻢٌ ﻋﻠﻴﻬ ُﻢ ﻣﻌﻠﻮ ْﻡ ( ) ﻓﺮ ﻣﻨﻪ ﻣﻮﻟﻴﺎ ﻓﺎ ُﺭ ﺑﻴﱵ ** ﻭﻟﻘﺪ ﻛﺎﻥ‬
‫ﺍﻟﻨﺠﻮ ْﻡ ( ) ﻛﻞ ﺑﻴﺖ ﻋﻠﻴﻪ ﻧﺼ ُ‬
‫ﻚ ﺍﻟﻔﺄ ُﺭ ﰒ ﻗﻠﻦ‬
‫ﺖ ‪ :‬ﻫﺬﺍ ﺻﻮ ُﻡ ﺍﻟﻨﺼﺎﺭﻯ ﻓﺤﻠﻮﺍ ** ﻻ ﺗﻠﻴ ﺤُﻮﺍ ﺷﻴﻮﺧَﻜﻢ ﰲ ﺍﻟﺴﱠﻤﻮ ْﻡ ( ) ﺿﺤ َ‬‫ﺳﺎﻛﻨﹰﺎ ﻣﺎ ﻳﺮ ْﱘ ( ) ﻗﻠ ُ‬
‫ﺱ ﺑﺈﺫ ٍﻥ ﻭﺃﻧﺖَ ﻓﻴﻨﺎ ﺫﻣﻴ ْﻢ ( ) ﲪﻠﻮﺍ‬
‫ﺖ ‪ :‬ﺇﻥ ﺍﻟﱪﺍﺀ ﻗﺪ ﻗﺎ َﻡ ﰲ ﺍﻝ ** ﻧﺎ ﹺ‬
‫ﲨﻴﻌﹰﺎ ** ﺃﻫﻮ ﺍﳊﻖﱡ ﻛﻞﱠ ﻳﻮ ﹴﻡ ﺗﺼُﻮ ْﻡ ( ) ﻗﻠ ُ‬
‫ﺯﺍﺩﻫﻢ ﻋﻠﻰ ﺧﻨﻔﺴﺎﺕ ** ﻭﻗﺮﺍﺩ ﳐﻴﺲ ﻣﺰﻣُﻮ ْﻡ ( ) ﻭﺇﺫﺍ ﺿﻔﺪ ﻉٌ ﻋﻠﻴﻪ ﺇﻛﺎﻑ ** ﻋﻠﻤﻮﻩ ﺑﻌﺪ ﺍﻟﻨﻔﺎﺭ ﺍﻟﺮﺳﻴ ْﻢ ( )‬
‫ﺧﻄﻤﻮﺍ ﺃﻧﻔﻪُ ﺑﻘﻄﻌﺔ ﺣﺒﻞ ** ﻳﺎ ﻟﻘﻮﻣﻲ ﻷﻧﻔِﻪ ﺍﳌﺨﻄﹸﻮ ْﻡ ( ) ﺗﺼﺒُﻮﺍ ﻣﻨﺠﻨﻴﻘﻬﻢ ﺣﻮ ﹶﻝ ﺑﻴﱵ ** ﻳﺎ ﻟﻘﻮﻣﻲ ﻟﺒﻴﱵَ ﺍﳌﻬﺪﻭ ْﻡ (‬

‫ﺖ ﲤﺮ ِﻩ‬
‫ﻕ ﺑﻴﺘﻨﺎ ﺑﻘﺪﻭ ْﻡ ( ) ﻗﻠ َﻦ ‪ :‬ﻟﻮﻻ ﺳﻨﻮﺭﺗﺎ ُﻩ ﺍﺣﺘﻔﺮﻧﺎ ** ﻣﺴﻜﻨﹰﺎ ﲢ َ‬
‫) ﻭﺇﺫﺍ ﰲ ﺍﻟﻐﺒﺎﺀ ﺳﻢﱡ ُﺑﺮَﻳﺺ ** ﻗﺎﺋﻢٌ ﻓﻮ َ‬
‫ﺶ ﺍﻟﻌﻨﻜﺒﻮﺕ ﰲ ﻗﻌﺮ ﺩﱏ ** ﺇﻥ ﺫﺍ ﻣﻦ‬ ‫ﻕ ﺳﻨﻮ َﺭﺗَﺎ ْﻩ ﻓﻀﺎ ًﺀ ** ﺗﺬﺭﺍﻧﺎ ﻭﲨْﻌُﻨﺎ ﻛﺎﳍﺰﱘْ ( ) ﻋﺸ َ‬
‫ﺍﳌﺮﻛﻮﻡ ( ) ﺇﻥ ﺗُﻼ ﹺ‬
‫ﺕ ﻓﻴﻪ ﻳﻌﻮ ْﻡ ( ) ﻏﺮﻗ ﹰﺎ ﻻ ﻳﻐﻴﺜﻪ ﺍﻟﺪﻫ َﺮ ﺇﻻ ** ﺯﺑﺪٌ‬
‫َﺭﺯﹺﻳﱵ ﻟﻌﻈﻴﻢ ( ) ﻟﻴﺘﲏ ﻗﺪ ﻏﻤﺮﺕ ﺗﺪﱏ ﺣﱴ ** ﺃﺑﺼ َﺮ ﺍﻟﻌﻨﻜﺒﻮ َ‬
‫ﻕ ﺭﺃﺳ ِﻪ ﻣﺮﻛﻮﻡ ( ) ﳐﺮﺟﹰﺎ ﻛﻔﻪ ﻳﻨﺎﺩﻱ ﺫﺑﺎﺑﺎﹰ ** ﺃ ﹾﻥ ﺃﻏﺜﲏ ﻓﺈﻧﲏ ﻣﻈﻠﻮﻡ ( ) ﻗﺎﻝ ﺫﺭﱐ ﻓﻠ ْﻦ ﺃﻃﻴ َﻖ ﺩﻧﻮﹰﺍ ** ﻣﻦ ﻧﺒﻴﺬ‬
‫ﻓﻮ َ‬
‫ﻳﺸﻤﻪ ﺍﳌﺰﻛﻮﻡ (‬

‫ﻭﻗﺎﻝ ﰲ ﺍﻟﻔﺄﺭ ﻭﺍﻟﺴﻨﻮﺭ ‪ ) :‬ﻗﺪ ﻗﺜﺎﻝ ﺳﻨﻮﺭﻧﺎ ﻭﺃﻋﻬﺪ ُﻩ ** ﻗﺪ ﻛﺎﻥ ﻋﻀﺒﹰﺎ ﻣﻘﻮﻫﹰﺎ ﻟﺴﻨﺎ ( ) ﻟﻮ ﺃﺻﺒﺤﺖ ﻋﻨﺪﻧﺎ ﺟﻨﺎﺯﻬﺗﺎ‬
‫** ﳊﻨﻄﺖ ﻭﺍﺷﺘﺮﻯ ﳍﺎ ﻛﻔﻨَﺎ ( ) ﰒ ﲨﻌﻨْﺎ ﺻﺤﺎﺑﱵ ﻭﻏﺪﻭﺍ ** ﻓﻴﻬﻢ ﻛﺮﻳﺐٌ ﻳﺒﻜﻲ ﻭﻗﺎﻡ ﻟﻨﺎ ( ) ﻛ ﱡﻞ ﻋﺠﻮ ﹴﺯ ﺣﻠﻮ‬
‫ﺕ ﺧﺸﺨﺸ ٍﺔ ** ﺃﻭ ﺟﺮ ٍﺫ ﺫﻱ ﺷﻮﺍﺭﺏ ﺃﺭﻧﺎ ( ) ﺳﻘﻴﹰﺎ‬
‫ﴰﺎﺋﻠﻬﺎ ** ﻛﺎﻧﺖ ﳉﺮﺫﺍ ِﻥ ﺑﻴﺘﻨﺎ ﺷﺤﻨﺎ ( ) ﻣﻦ ﻛﻞﱢ ﺣﺪﺑﺎﺀ ﺫﺍ ِ‬
‫ﺖ ﻬﺑﺎ ** ﻛﺎﻧﺖ ﳌﻴﺜﺎﺀ ﺣﻘﺒ ﹰﺔ ﺳﻜﻨﺎ ( ﻗﺎﻝ ‪ :‬ﻭﺍﻟﻔﺄﺭ ﺿﺮﻭﺏ ‪ :‬ﻓﻤﻨﻬﺎ ﺍﳉﹸﺮﺫﺍﻥ ﻭﺍﻟﻔﺄﺭ ﺍﳌﻌﺮﻭﻓﺎﻥ ﻭﳘﺎ‬
‫ﻟﺴﻨﻮﺭﹺﺓ ﻓﺠﻌ ُ‬
‫ﻛﺎﳉﻮﺍﻣﻴﺲ ﻭﺍﻟﺒﻘﺮ ﻭﻛﺎﻟُﺒ ﺨْﺖ ﻭﺍﻟﻌِﺮﺍﺏ ﻭﻣﻨﻬﺎ ﺍﻟﺰﺑﺎﺏ ﻭﻣﻨﻬﺎ ﺍﳋﹸﻠ ْﺪ‬

‫ﻭﺍﻟﲑﺍﺑﻴﻊ ﺷﻜﻞﹲ ﻣﻦ ﺍﻟﻔﺄﺭ ﺍﺳﻢ ﻭﻟ ِﺪ ﺍﻟﲑﺑﻮﻉ ﺩِﺭﺹ ﻣﺜﻞ ﻭﻟﺪ ﺍﻟﻔﺄﺭ ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﻔﺄﹾﺭ ﻓﺄﺭ ﹸﺓ ﺍﳌِﺴﻚ ﻭﻫﻲ ﺩﻭﻳْﺒﺔﹲ ﺗﻜﻮ ﹸﻥ ﰲ ﻧﺎﺣﻴﺔ ُﺗﺒّﺖ ﺗﺼﺎ ُﺩ ﻟﻨﻮﺍﻓﺠﻬﺎ ﻭﺳُ َﺮﺭﹺﻫﺎ ﻓﺈﺫﺍ ﺍﺻﻄﺎﺩﻫﺎ ﺻﺎﺋﺪٌ ﻋﺼَﺐ‬
‫ﺳُﺮّﺗَﻬﺎ ﺑﻌﺼﺎﺏ ﺷﺪﻳﺪ ﻭ ُﺳﺮّﻬﺗﺎ ﻣﺪﻻﺓ ﻓﻴﺠﺘﻤﻊ ﻓﻴﻬﺎ ﺩﻣﻬﺎ ﻓﺈﺫﺍ ﺃﺣﻜﹶﻢ ﺫﻝ ﺫﲝﻬﺎ ‪.‬‬
‫ﻭﻣﺎ ﺃﻛﺜﹶﺮ ﻣﻦ ﻳﺄﻛﻠﻬﺎ ﻓﺈﺫﺍ ﻣﺎﺗﺖ ﻗﻮّﺭ ﺍﻟﺴﺮ ﹶﺓ ﺍﻟﱵ ﻛﺎﻥ ﻋﺼﺒَﻬﺎ ﻟﻪ ﻭﺍﻟﻔﺄﹾﺭﺓ ﺣﻴّﺔ ﰒ ﺩﻓﻨﻬﺎ ﰲ ﺍﻟﺸﻌﲑ ﺣﱴ ﻳﺴﺘﺤﻴﻞﹶ‬
‫ﺫﻟﻚ ﺍﻟﺪ ُﻡ ﺍﶈﺘ ِﻘﻦُ ﻫﻨﺎﻙ ﺍﳉﺎﻣ ُﺪ ﺑﻌﺪ ﻣﻮﻬﺗﺎ ﻣِﺴﻜﹰﺎ ﺫﹶﻛﻴﹰﺎ ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﺪﱠ ُﻡ ﻻ ﻳُﺮﺍﻡ ﻧَﺘْﻨﺎﹰ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﰲ ﺍﻟﺒﻴﻮﺕ ﺃﻳﻀﹰﺎ ﻗﺪ ﻳﻮﺟﺪ ﻓﺄﹾﺭٌ ﳑﺎ ﻳﻘﺎﻝ ﻟﻪ ‪ :‬ﻓﺄﹾﺭ ﺍﳌﺴﻚ ﻭﻫﻲ ﺟﺮﺫﺍ ﹲﻥ ﺳﻮ ُﺩ ﻟﻴﺲ ﻋﻨﺪﻫﺎ ﺇﻻ ﺗﻠﻚ ﺍﻟﺮﺍﺋﺤﺔ‬
‫ﺍﻟﻼﺯﻣﺔﹸ ﻟﻪ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﰲ ﺍﳉِﺮﺫﺍﻥ ﺟﻨْﺲٌ ﳍﺎ ﻋﺒ ﺚﹲ ﺑﺎﻟﻌﻘﻮﺩ ﻭﺍﻟﺸﱡﻨﻮﻑ ﻭﺍﻟﺪﺭﺍﻫﻢ ﻭﺍﻟﺪﻧﺎﻧﲑ ﻋﻠﻰ ﺷﺒﻴﻪ ﺑﺎﻟﺬﻱ ﻋﻠﻴﻪ ﺧُ ﻠﹸﻖ ﺍﻟﻌَﻘﻌَﻖ ﺇﻻ‬
‫ﺃﻥ ﻫﺬﻩ ﺍﳉﺮﺫﺍﻥ‬

‫ﺗﻔﺮﺡ ﺑﺎﻟﺪﻧﺎﻧﲑ ﻭﺍﻟﺪﺭﺍﻫﻢ ﻭﲞﺸﺨﺎﺵ ﺍﳊﻠﻲ ﻭﺫﻟﻚ ﺃﻬﻧﺎ ﲣﺮﺟُﻬﺎ ﻣﻦ ﺣﺠﻮﺭﻫﺎ ﰲ ﺑﻌﺾ ﺍﻟﺰﻣﺎﻥ ﻓﺘﻠﻌﺐ ﻋﻠﻴﻬﺎ‬
‫ﻭﺣﻮﺍﻟﻴﻬﺎ ﰒ ﺗﻨﻘﻠﻬﺎ ﻭﺍﺣﺪﹰﺍ ﻭﺍﺣﺪﹰﺍ ﺣﱴ (‬
‫ﺝ ﻣﻦ ﺟُﺤﺮﻩ‬
‫ﻼ ﻣﻦ ﺃﻫﻞ ﺍﻟﺸﺎﻡ ﺍﻃﱠﻠﻊ ﻋﻠﻰ ُﺟﺮُﺫ ﻳُﺨﺮ ُ‬
‫ﻓﺰﻋﻢ ﺍﻟﺸﱠﺮﻗﻲﱡ ﺑ ُﻦ ﺍﻟﻘﹸﻄﺎﻣﻲّ ﻭﻗﺪ َﺭ َﻭ ْﻭﻩُ ﻋﻦ ﺷَﻮﻛﹶﺮ ﺃﻥ ﺭﺟ ﹰ‬
‫ﻕ‬
‫ﺹ ﻓﻬﻢّ ﺃﻥ ﻳﺄﺧُ ﹶﺬﻩُ ﰒ ﺃﺩﺭﻛﻪ ﺍﳊﺰْﻡ ﻭﻓﺘﺢ ﻟﻪ ﺍﻟﺮﺯ ُ‬ ‫ﺩﻳﻨﺎﺭﹰﺍ ﺩﻳﻨﺎﺭﹰﺍ ﻓﻠﻤﺎ ﺭﺁﻩ ﻗﺪ ﺃﺧﺮﺝ ﻣﺎ ﹰﻻ ﺻﺎﳊﹰﺎ ﺍﺳﺘﺨﻔﱠﻪ ﺍﳊِﺮ ُ‬
‫ﺝ ﻓﺈﺫﺍ ﺭﺃﻳُﺘ ُﻪ ﻳُﺪ ِﺧﻞﹸ ﻓﻌﻨﺪ ﹶﺃﻭﱠ ﹺﻝ ﺩﻳﻨﺎﺭ ﻳﻐﻴّﺒﻪ‬
‫ﺍﳌﻘﺴﻮﻡ ﺑﺎﺑﹰﺎ ﻣﻦ ﺍﻟﻔﻄﻨﺔ ﻓﻘﺎﻝ ‪ :‬ﺍﻟﺮﺃﻱُ ﺃﻥ ﺃﻣْﺴِﻚ ﻋﻦ ﺃﺧﺬﻩ ﻣﺎ ﺩﺍ َﻡ ﳜﺮ ُ‬
‫ﻑ ﺍﳌﺎﻝ ‪.‬‬
‫ﻭﻳُﻌﻴﺪﻩ ﺇﱃ ﻣﻜﺎﻧﻪ ﺃِﺛﺐُ ﻋﻠﻴﻪ ﻓﺄﺟﺘﺮ ُ‬

‫ﺐ‬
‫ﺺ ﻭﻳﺜ ُ‬
‫ﺝ ﺇﺫ ﺗﺮﻙ ﺍﻹﺧﺮﺍﺝ ﰒ ﺟﻌﻞ ﻳﺮﻗ ُ‬ ‫ﺖ ﺃﺭﺍﻩ ﻣﻨﻪ ﻓﺒﻴﻨﻤﺎ ﻫﻮ ُﻳ ﺨْﺮ ُ‬
‫ﺕ ﺇﱃ ﻣﻮﺿﻌﻲ ﺍﻟﺬﻱ ﻛﻨ ُ‬ ‫ﺖ ﻭﻋﺪ ُ‬ ‫ﻗﺎﻝ ‪ :‬ﻓﻔﻌﻠ ُ‬
‫ﺖ ﺇﱃ ﺍﻟﺪﻧﺎﻧﲑ‬
‫ﺐ ﻳَﻤﻨﺔ ﻭﻳَﺴﺮ ﹰﺓ ﺳﺎﻋﺔ ﰒ ﺃﺧﺬ ﺩﻳﻨﺎﺭﹰﺍ ﻓﻮﻟﱠﻰ ﺑﻪ ﻓﺄﺩﺧﻠﻪ ﺍﳉﹸﺤﺮ ﻓﻠﻤﺎ ﺭﺃﻳﺖُ ﺫﻟﻚ ﻗﻤ ُ‬
‫ﺇﱃ ﺍﳍﻮﺍﺀ ﻭﻳﺬﻫ ُ‬
‫ﺽ ﺣﱴ ﻣﺎﺕ ‪.‬‬ ‫ﺏ ﺑﻨﻔﺴﻪ ﺍﻷﺭ َ‬
‫ﺐ ﰲ ﺍﳍﻮﺍﺀ ﰒ ﻳﻀﺮ ُ‬ ‫ﻓﺄﺧﺬﻬﺗﺎ ﻓﻠﻤﺎ ﻋﺎ َﺩ ﻟﻴﺄﺧ ﹶﺬ ﺩﻳﻨﺎﺭﹰﺍ ﺁﺧﺮ ﻓﻠﻢ ﳚﺪ ﺍﻟﺪﻧﺎﻧﲑ ﺃﻗﺒﻞ ﻳﺜ ُ‬
‫ﺚ ﺍﻟﻨﺴﺎﺀ ﻭﺃﺷﺒﺎﻩ ﺍﻟﻨﺴﺎﺀ ‪ ) .‬ﺑﺎﺏ ﺁﺧﺮ ﻳﺪﱠﻋﻮﻧﻪ ﻟﻠﻔﺄﹾﺭ ( ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻨﻈﺮ ﻓﻴﻪ ﺃﺻﺤﺎﺏ‬
‫ﺚ ﻣﻦ ﺃﺣﺎﺩﻳ ِ‬
‫ﻭﻫﺬﺍ ﺍﳊﺪﻳ ﹸ‬
‫ﺍﻟﻔِﺮﺍﺳﺔ ﰲ ﻗﺮﺽ ﺍﻟﻔﺄﺭ ﻛﻤﺎ ﻳﻨﻈﺮ ﺑﻌﻀﻬﻢ ﰲ ﺍﳋﻴﻼﻥ ﻭﰲ ﺍﻷﻛﺘﺎﻑ ﻭﰲ ﺃﺳﺮﺍﺭ ﺍﻟﻜﻒّ ‪ :‬ﻭﻳﺰﻋﻤﻮﻥ ﺃﻥﱠ ﺃﺑﺎ ﺟﻌﻔﺮ‬
‫ﺲ ﻋﻠﻴﻪ ﻓﺒﻌﺚ ﺑﻪ ﻟﻴُﺮﹶﻓﹶﺄ ﻓﻘﺎﻝ ﳍﻢ ﺍﻟﺮﻓﱠﺎﺀ ‪ :‬ﺇﻥﱠ ﻫﻨﺎ ﺃﻫﻞ‬
‫ﺍﳌﻨﺼﻮﺭ ﻧﺰ ﹶﻝ ﰲ ﺑﻌﺾ ﺍﻟ ﹸﻘﺮَﻯ ﻓﻘﺮﺽ ﺍﻟﻔ ﹾﺄ ُﺭ ِﻣﺴْﺤﹰﺎ ﻟﻪ ﻛﺎﻥ ﳚﻠ ُ‬
 ‫ﻉ ﻣﻦ ﺧﲑ ﺃﻭ ﺷﺮ ﻓﻼ ﻋﻠﻴﻜﻢ ﺃﻥ ﺗﻌﺮﺿﻮﻩ ﻋﻠﻴﻬﻢ ﻗﺒﻞ ﺃﹶﻥ ﺗﺼﻠﺤﻮﻩ‬
‫ﺽ ﺍﻟﻔﺄﹾﺭ ﻣﺎ ﻳﻨﺎﻝ ﺻﺎﺣﺐ ﺍﳌﺘﺎ ﹺ‬
‫ﺖ َﻳﻌْﺮﻓﻮﻥ ﺑﻘﹶﺮ ﹺ‬
‫ﺑﻴ ٍ‬
‫ﻓﺒﻌﺚ ﺍﳌﻨﺼﻮ ُﺭ ﺇﱃ‬

‫ﺐ ﻫﺬﺍ ﺍﳌِﺴﺢ ﻓﻘﺎﻝ ﺍﳌﻨﺼﻮﺭ ‪:‬‬

‫ﺽ ﻭﺛﹶﺐ ﻭﻗﺎﻡ ﻗﺎﺋﻤﹰﺎ ﰒ ﻗﺎﻝ ‪ :‬ﻣَﻦ ﺻﺎﺣ ُ‬ ‫ﺷﻴﺨﻬﻢ ﻓﻠﻤﺎ ﻭﻗﻌﺖ ﻋﻴﻨُﻪ ﻋﻠﻰ ﻣﻮﺿ ﹺﻊ ﺍﻟﻘﺮ ﹺ‬
‫ﻼ ﺃﻭ ﻛﺬﺍﺑﺎﹰ‬
‫ﲑ ﺍﳌﺆﻣﻨﲔ ﻭﺭﲪ ﹶﺔ ﺍﻟﻠﹼﻪ ﻭﺑﺮﻛﺎﺗُﻪ ﻭﺍﻟﻠﹼﻪ ﹶﻟَﺘِﻠَﻴﻦﱠ ﺍﳋِﻼﻓﺔ ﺃﻭ ﺃﻛﻮﻥ ﺟﺎﻫ ﹰ‬
‫ﺃﻧﺎ ﻓﻘﺎﻡ ﰒ ﻗﺎﻝ ‪ :‬ﺍﻟﺴﻼ ُﻡ ﻋﻠﻴﻚ ﻳﺎ ﺃﻣ َ‬
‫‪.‬‬
‫ﺫﻛﺮ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋَﻤﺮﻭ ﺑﻦ ﳎﻤﱢﻊ ﺍﻟﺴﱠﻜﻮﱐ ﺍﻟﺼﱠﺮﹺﳝﻲ ﻭﻗﺪ ﹶﻗﻀَﻰ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﺒﻠﺪﺍﻥ ‪.‬‬

‫ﻓﺄﺭﺓ ﺍﳌﺴﻚ‬

‫ﻚ ﻓﻘﺎﻝ ‪ :‬ﻟﻴﺲ ﺑﺎﻟﻔﺄﹾﺭﺓ ﻭﻫﻮ ﺑﺎﳋِﺸﻒ ﺃﺷﺒﻪ ﰒ ﻗﺺﱠ‬

‫ﺾ ﺍﻟﻌﻄﺎﺭﻳﻦ ﻣﻦ ﺃﺻﺤﺎﺑﹺﻨﺎ ﺍﳌﻌﺘﺰﻟ ِﺔ ﻋﻦ ﻓﺄﹾﺭ ِﺓ ﺍﳌﺴ ِ‬
‫ﻭﺳﹶﺄَﻟﺖ ﺑﻌ َ‬
‫ﻚ ﹶﻟﻤَﺎ ﺗﻄﻴّﺒْﺖ ﺑﻪ‬
‫ﺴ ِ‬
‫َﻋﹶﻠﻲﱠ ﺷﺄﹾﻥ ﺍﳌﺴﻚ ﻭﻛﻴﻒ ﻳُﺼْﻄﻨﻊ ﻭﻗﺎﻝ ﻟﻮﻻ ﺃﻥﱠ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺪ ﺗﻄﻴﱠﺐ ﺑﺎِﳌ ْ‬
‫ﻓﹶﺄﻣﱠﺎ ﺍﻟﺰﺑﺎ ُﺩ ﻓﻠﻴﺲ ﳑﺎ ﻳﻘﺮﺏ ﺛﻴﺎﰊ ﻣﻨﻪ ﺷﻲﺀ ‪.‬‬

‫ﻱ ﻣﻦ ﹶﻟَﺒ ﹺﻦ ﺧﻨﺰﻳﺮﺓ ﻓﻼ ﳛﺮ ُﻡ ﳊﻤﻪ ﻗﺎﻝ ‪ :‬ﻷﻥﱠ ﺫﻟﻚ ﺍﻟﻠﱭ ﺍﺳﺘﺤﺎﻝ ﳊﻤﹰﺎ ﻭﺧﺮ َ‬
‫ﺝ ﻣﻦ‬ ‫ﻗﻠﺖ ﻟﻪ ‪ :‬ﻭﻛﻴﻒ ﻳﺮَﺗﻀِﻊ ﺍﳉﺪ ُ‬
‫ﳋ ﱡﻞ ﻏﲑ ﺍﳋﻤﺮ‬
‫ﲑ ﺍﻟﺪﱠﻡ ﻭﺍ ﹶ‬
‫ﻚﻏُ‬
‫ﺗﻠﻚ ﺍﻟﻄﺒﻴﻌﺔ ﻭﻣﻦ ﺗﻠﻚ ﺍﻟﺼﻮﺭﺓ ﻭﻣﻦ ﺫﻟﻚ ﺍﻻﺳ ﹺﻢ ﻭﻛﺬﻟﻚ ﳊﻮ ُﻡ ﺍﳉ ﻼﱠﻟﺔ ﻓﺎﳌﺴ ُ‬
‫ﻭﺍﳉﻮﻫﺮُ ﻟﻴﺲ ﳛﺮُﻡ ﺑﻌﻴﻨﻪ ﻭﺇﳕﺎ ﳛﺮﻡ ﻟﻸﻋﺮﺍﺽ ﻭﺍﻟﻌِﻠﹶﻞ ﻓﻼ َﺗ ﹶﻘﺰﱠ ْﺯ ﻣﻨﻪ ﻋﻨﺪ ﺗﺬﻛﺮﻙ ﺍﻟﺪﱠﻡ ﺍﳊﻘﲔ ﻓﺈﻧﻪ ﻟﻴﺲ ﺑﻪ ﻭﻗﺪ‬
‫ﺗﺘﺤﻮﱠﻝ ﺍﻟﻨﺎﺭ ﻫﻮﺍ ًﺀ ﻭﺍﳍﻮﺍ ُﺀ ﻣﺎ ًﺀ ﻓﻴﺼﲑ ﺍﻟﺸﺒﻪ ﺍﻟﺬﻱ ﺑﲔ ﺍﳌﺎﺀ ﻭﺍﻟﻨﺎﺭ ﺑﻌﻴﺪﹰﺍ ﺟﺪّﹰﺍ ‪.‬‬

‫ﺑﻴﺖ ﺍﻟﻔﺄﺭ‬

‫ﻭﺍﳉِﺮﺫﺍ ﹸﻥ ﻻ ﲢ ِﻔﺮُ ﺑﻴﻮﻬﺗﺎ ﻋﻠﻰ ﻗﺎﺭﻋ ِﺔ ﻃﺮﻳ ﹺﻖ ﻭﲡﺘﻨﺐُ ﺍﳋﻔﺾ ﳌﻜﺎﻥ ﺍﳌﻄﹶﺮ ﻭﲡﺘﻨﺐُ ﺍﳉﻮَﺍﺩﱠ ﻷﻥ ﺍﳊﻮﺍﻓﺮ ﻬﺗﺪ ُﻡ ﻋﻠﻴﻬﺎ‬
‫ﻒ‬
‫ﺑﻴﻮﻬﺗﺎ ﻓﺈﺫﺍ ﺃﺧﺮﺟﻬﺎ ﻭﻗ ُﻊ ﺣﺎﻓﺮ ﻓﺮﺱ ﻣﻊ ﻫﺬﺍ ﺍﻟﺼﱠﻨﻴﻊ ﺩﻝﹼ ﺫﻟﻚ ﻋﻠﻰ ﺷﺪﺓ ﺍﳉﺮﻱ ﻭﺍﻟﻮﻗﻊ ﻭﻗﺎﻝ ﺍﻣﺮﺅ ﺍﻟﻘﻴﺲ ﻳﺼ ُ‬
‫ﺐ(‬
‫ﺝ ﻣﻨﻌ ﹺ‬
‫ﻁ ﺃﳍﻮﺏٌ ﻭﻟﻠﺮﺟﻞ ﺩﺭﺓﹲ ** ﻭﻟﻠﺰﺟ ﹺﺮ ﻣﻨﻪ ﻭﻗ ُﻊ ﺃﻫ َﻮ َ‬
‫ﻓﺮﺳَﻪ ‪ ) :‬ﻓﻠﻠﺴﻮ ِ‬

‫ﺽ ﻻﺟﺜﹰﺎ ** ﺇﱃ‬
‫ﺐ ( ) ﺗﺮﻯ ﺍﻟﻔﺄﺭ ﰲ ﻣﺴﺘﻌﻜﺪ ﺍﻷﺭ ﹺ‬ ‫ﻑ ﺍﻟﻮﻟﻴﺪ ﺍﳌﺜﻘ ﹺ‬
‫ﺨ ﹾﺬﺭُﻭ ِ‬
‫ﻁ ﻋﺬﺍﺭ ِﻩ ** ﻳﺪﺭﱡ ﻛ ُ‬
‫) ﻓﺄﺩﺭﻙ ﹶﻟ ْﻢ ﻳﻌﺮﻕ ﻣﻨﺎ ﹸ‬
‫ﺐ ( ﺧﻔﺎ ُﻫﻦﱠ ‪ :‬ﺃﻇﻬﺮﻫﻦﱠ ﻭﻗﺮﺃ ﺑﻌﻀﻬﻢ ‪ :‬ﺇﻥﱠ ﺍﻟﺴﱠﺎ َﻋ ﹶﺔ ﺁِﺗَﻴﺔﹲ ﹶﺃﻛﹶﺎ ُﺩ ﹶﺃ ْﺧﻔِﻴﻬﺎ ﺑﻔﺘﺢ ﺍﻷﻟﻒ ﺃﻱ‬ ‫َﺟ َﺪ ِﺩ ﺍﻟﺼﺤﺮﺍﺀ ﻣﻦ ﺷﺪﱢ ُﻣﺮَﻛ ﹺ‬
‫ﺏ ﻻ ﻧﻘﻌُ ِﺪ (‬
‫ﺃﻇﻬﺮﻫﺎ ﻭﻗﺎﻝ ﺍﻣﺮﺅ ﺍﻟﻘﻴﺲ ‪ ) :‬ﻓﺈﻥ َﺗ ْﺪِﻓﻨُﻮﺍ ﺍﻟﺪﺍﺀَ ﻻ ﹾﳔ ِﻔ ِﻪ ** ﻭﺇﻥ ﺗﺒﻌﺜﻮﺍ ﺍﳊﺮ َ‬

‫ﻭﻗﺎﻝ ﺃﻋﺮﺍﰊّ ‪ :‬ﺇﻥ ﺑﲏ ﻋﺎﻣ ﹴﺮ ﺟَ ﻌَﻠﹶﺘﻨﹺﻲ ﻋﻠﻰ ﺣﻨﺪﻳﺮﺓ ﺃﻋﻴﻨُﻬﺎ ﺗﺮﻳﺪ ﺃﻥ ﲣﺘﻔ َﻲ ﺩﻣﻲ ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ‪ :‬ﺃﺭﺑﻌﺔ ﺃﺣﺮﻑ ﻬﺗﻤﺰُﻫﺎ ُﻋﻘﹶﻴﻞ ﻣﻦ ﺑﲔ ﲨﻴﻊ ﺍﻟﻌﺮﺏ ﺗﻘﻮﻝ ‪ :‬ﻓﺄﺭﺓ ﻭ ُﻣ ْﺆﺳَﻰ ﻭﺟُﺆْﻧﺔ ﻭﺣُﺆﺕ ‪.‬‬
‫ﻓﺄﺻﻨﺎﻑ ﻣﺎ ﻳﻘﻊ ﻋﻠﻴﻪ ﺍﺳ ُﻢ ﺍﻟﻔﺄﺭﺓ ‪ :‬ﻓﺄﺭﺓ ﺍﻟﺒﻴﺶ ﻭﻓﺄﺭﺓ ﺍﻟﺒﻴﺖ‬
 ‫ﺝ ﺷُﻘﱢ َﻖ‬
‫ﺸ ُﺮ ** ﺫﺍ ﺃ َﺭ ﹴ‬
‫ﻂ ﻣﻨﻬﺎ ﺍﻟﻨﱠ ْ‬
‫ﻭﻓﺄﺭﺓ ﺍﳌِﺴْﻚ ﻭﻓﺄﺭﺓ ﺍﻹﺑﻞ ﻭﰲ ﻓﺄﺭﺓ ﺍﳌﺴﻚ ﻳﻘﻮﻝ ﺣُﻤَﻴْﺪٌ ﺍﻷﺭﻗﹶﻂ ‪َ ) :‬ﻣﻤْﻄﻮﺭَﺓ ﺧﺎﹶﻟ ﹶ‬
‫ﻋﻨﻪ ﺍﻟﻔ ﹾﺄ ُﺭ (‬
‫ﲑ ( ﻭﻫﺬﺍ ﺷﺒﻴﻪٌ‬ ‫ﻭﰲ ﻓﺄﺭﺓ ﺍﻹﺑﻞ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﻛﹶﺄﻥﹼ ﻓﺄﺭ ﹶﺓ ﻣِﺴْﻚ ﰲ ﻣﺒﺎﺀﻬﺗﺎ ** ﺇﺫﺍ ﺑﺪﺍ ﻣﻦ ﺿﻴﺎﺀ ﺍﻟﺼﱡﺒﺢ ﺗﺒﺸ ُ‬
‫ﺢ ﻫﺎﺋ ﹺﻞ ( ) ﻛﺄﹶﻥ ﺍﻟﻘِﻄﺎ َﺭ‬
‫ﺿَ‬‫ﻒ ﻣﻦ ﺃﻧﻘﺎﺀ ﺗُﻮ ِ‬
‫ﺕ ﺍﻟ ﹶﻘﻔﹾﺮ ﻋﻨﺪ ﹶﻟﺒَﺎﹺﻧ ِﻪ ** ﺑﹶﺄ ْﺣ ﹶﻘ َ‬
‫ﺑﺎﻟﺬﻱ ﻗﺎﻝ ﺍﻟﺮﺍﻋﻲ ﻭﻟﻴﺲ ﺑﻪ ‪ ) :‬ﺗﺒﻴﺖُ ﺑﻨﺎ ُ‬
‫ﻚ ﰲ ُﻣ َﻌﺮﱠﺱ ﻗﺎِﻓ ﹺﻞ (‬
‫ﺖ ﰲ ﻣَﺒﹺﻴﺘﻪ ** َﺟ ِﺬﻳّ ﹶﺔ ﻣِﺴ ٍ‬
‫ﺣﺮﱠﻛ ْ‬

‫ﺖ ﻣﻦ‬
‫ﺐ ﺇﻻ ﺍﳌِﺴْﻚ ﻗﺎﻝ ‪ :‬ﻓﺄﻳﻦ ﺃﻧ َ‬
‫ﺍﻷﺻﻤﻌﻲ ﻭﺃﺑﻮ ﻣﻬﺪﻳﺔ ﻗﺎﻝ ﺍﻷﺻﻤﻌﻲّ ‪ :‬ﻗﻠﺖ ﻷﰊ ﻣﻬﺪﻳﺔ ‪ :‬ﻛﻴﻒ ﺗﻘﻮﻝ ‪ :‬ﻻ ﻃﻴ َ‬
‫ﺖ ‪ :‬ﻻ ﻃﻴﺐ ﺇﻻ ﺍﳌﺴﻚ ﻭﺍﻟﻌﻨﱪ ﻭﺍﻟﺒﺎﻥ ﻗﺎﻝ‬ ‫ﺍﻟﻌﻨﱪ ﻗﺎﻝ ‪ :‬ﻓﻘﻠﺖ ‪ :‬ﻻ ﻃﻴﺐ ﺇﻻ ﺍﳌﺴﻚ ﻭﺍﻟﻌﻨﱪ ﻗﺎﻝ ‪ :‬ﻓﺄﹶﻳﻦ ﺍﻟﺒﺎﻥ ﻓﻘﻠ ُ‬
‫‪ :‬ﻓﺄﹶﻳﻦ ﺃﻧﺖ ﻋ ْﻦ ﺃﺩﻫﺎﻥ َﲝ ﺠْﺮ ﻗﺎﻝ ‪ :‬ﻓﻘﻠ ﺖ ‪ :‬ﻻ ﻃﻴﺐ ﺇﻻ ﺍﳌﺴﻚ ﻭﺍﻟﻌﻨﱪ ﻭﺍﻟﺒﺎﻥ ﻗﺎﻝ ‪ :‬ﻓﺄﻳﻦ ﺃﻧﺖ ﻋﻦ ﺃﺩﻫﺎﻥ ﲝﺠ ْﺮ‬
‫ﻗﺎﻝ ‪ :‬ﻓﻘﻠﺖ ‪ :‬ﻻ ﻃﻴﺐ ﺇﻻ ﺍﻟﺴﻚ ﻭﺍﻟﻌﻨﱪ ﻭﺍﻟﺒﺎﻥ ﻭﺃﺩﻫﺎﻥ َﲝ ﺠْﺮ ﻗﺎﻝ ‪ :‬ﻓﺄﹶﻳﻦ ﻓﺄﹾﺭﺓ ﺍﻹﺑﻞ ﺻﺎﺩﺭﺓ ﻗﺎﻝ ﺍﻷﺻﻤﻌﻲّ ‪:‬‬
‫ﻭﻓﺄﹾﺭﺓ ﺍﻹِﺑﻞ ‪.‬‬

‫ﻓﺄﺭﺓ ﺍﻟﺒﻴﺶ ﻭﺍﻟﺴﻤﻨﺪﻝ‬

‫ﻭﻓﺄﹾﺭﺓ ﺍﻟﺒﻴﺶ ﺩ ْﻭﻳﱠﺒﺔ ﺗﻐْﺘﺬِﻱ ﺍﻟﺴﱡﻤﻮ َﻡ ﻓﻼ ﺗﻀﺮﻫﺎ ﻭﺍﻟﺒﹺﻴﺶ ﺳﻢّ ﻭﺣﻜﻤﻪ ﺣُﻜﻢ ﺍﻟﻄﺎﺋﺮ ﺍﻟﺬﻱ ﻳﻘﺎﻝ ﻟﻪ ‪َ :‬ﺳ َﻤ ْﻨﺪَﻝ ﻓﺈﻧﻪ‬
‫ﻳﺴﻘﹸﻂ ﰲ ﺍﻟﻨﺎﺭ ﻓﻼ ﳛﺘﺮﻕ ﺭﻳﺸَﻪ ‪.‬‬

‫ﻂﰲ‬
‫ﺤﻠﹶﺐ ﻓﺠﻔﻒ ﰲ ﺍﻟﻈﱢﻞﱢ ﰒ ﺃﺳ ِﻘ ﹶ‬
‫ﻣﺎ ﻻ ﻳﻘﺒﻞ ﺍﻻﺣﺘﺮﺍﻕ ﻭُﻧﺒﱢﻴﺖ ﻋﻦ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺍﳌﺄﹾﻣﻮﻥ ﺃﻧﻪ ﻗﺎﻝ ‪ :‬ﻟﻮ ﺃﹸ ِﺧ ﹶﺬ ﺍﻟ ﱡﻄ ْ‬
‫ﺍﻟﻨﱢﲑﺍﻥ ﱂ ﳛﺘﺮﻕ ‪.‬‬
‫ﺤ ْﺮ ﻻﺷﺘﺪﱠ ﺇﻧﻜﺎﺭﻫﻢ ‪.‬‬
‫ﻭﻟﻮﻻ ﻣﺎ ﻋﺎﻳﻨﻮﺍ ﻣﻦ ﺷﺄﹾﻥ ﺍﻟﻄﱠﻠﹶﻖ ﻭﺍﻟﻌُﻮﺩ ﺍﻟﺬﻱ ﻳُﺠﺎﺀ ﺑﻪ ﻣﻦ ﹶﻛ ِ‬
‫ﺐ ﺃﻧﻪ ﻻ ﳛﺘﺮﻕ ﻷﻧﻪ ﻣﻦ ﺍﻟﻌﻮﺩ ﺍﻟﺬﻱ‬
‫ﺐ ﺍﻟﺬﻱ ﰲ ﻋُﻨﻘﻪ ﻣﻦ ﺧﺸ ﹴ‬ ‫ﻭﺯﻋﻢ ﺍﺑﻦ ﺃﰊ ﺣﺮﺏ ﺃﻥ ﻗﹶﻴﺴّﹰﺎ ﺭﺍﻫ َﻦ َﻋﻠﹶﻰ ﺃﻥ ﺍﻟﺼﻠﻴ َ‬
‫ﺾ ﺍﳌﺘﻜﻠﻤﲔ ﻓﺄﹶﺗﺎﻫﻢ ﺑﻘﻄﻌﺔ‬
‫ﻛﺎﻥ ﺻُﻠﺐ ﻋﻠﻴﻪ ﺍﳌﺴﻴﺢ ﻭﺃﻧﻪ ﻛﺎﻥ ﻳﻔﹾﱳ ﺑﺬﻟﻚ ﻧﺎﺳﹰﺎ ﻣﻦ ﺃﹶﻫﻞ ﺍﻟﻨﻈﺮ ﺣﱴ ﻓﻄﻦ ﻟﻪ ﺑﻌ ُ‬
‫ﻋﻮ ٍﺩ ﻳﻜﻮﻥ ﺑﻜِﺮﻣﺎﻥ ﻓﻜﺎﻥ ﺃﺑﻘﻰ َﻋﻠﹶﻰ ﺍﻟﻨﺎﺭ ﻣﻦ ﺻﻠﻴﺒﻪ ‪.‬‬

‫ﻣﺴﺎﻭﻱ ﺍﻟﺴﻨﺎﻧﲑ‬

‫ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ‪ :‬ﻭﺍﻟﺴﻨﻮﺭ ﻟﺺﱞ ﻟﺌﻴﻢ ﻭ َﺷ ﹺﺮ ٌﻩ َﺧﺆُﻭﻥ ﻓﻤﻦ ﺫﻟﻚ ﺃﻥ ﺻﺎﺣﺐ ﺍﳌﻨﺰﻝ ﻳﺮﻣﻲ ﺇﻟﻴﻪ ﺑﺒﻌﺾ ﺍﻟﻄﻌﻢ‬
‫ﻒ ُﺣﺐّ ﺃﻭ ﺭَﺍﻗﻮﺩ ﺃﻭ ِﻋ ْﺪ ﹴﻝ ﺃﻭ ﺣﻄﺐ ﰒ ﻻ ﻳﺄﹾﻛﻠﻪ ﺇﻻ ﻭﻫﻮ‬
‫ﻓﻴﺤﺘﻤﻠﹸﻪ ﺍﺣﺘﻤﺎ ﹶﻝ ﺍﳌﹸﺮﻳﺐ ﻭﺍﻟﻠﺺﱢ ﺍﳌﻐﲑ ﺣﱴ ﻳُﻮﰿ ﺑﻪ َﺧ ﹾﻠ َ‬
‫ﺐ ﻣﺎ ﺃﹸﻋﻄ َﻲ ﺃﻭ ﻳُ ْﻌﹶﺜ َﺮ ﻋﻠﻰ َﺳﺮﹺﻗﺘﻪ ﻓﻴﻌﺎﻗﹶﺐ ﰒ ﻟﻴﺲ ﰲ ﺍﻷﺭﺽ ِﺧ ْﺒﹶﺜ ﹲﺔ ﺇﻻ‬
‫ﺴﹶﻠ َ‬
‫ﻑ ﺃﻥ ﻳُ ْ‬
‫ﻳﺘﻠﻔﱠﺖ ﳝﻴﻨﺎﹰ ﻭﴰﺎ ﹰﻻ ﻛﺎﻟﺬﻱ ﳜﺎ ُ‬
‫ﺏ ﻭﺍﻟﻔﺄﹾﺭ ﻭﻛﻞﱢ ﻧﱳ ﻭﻛﻞ ﺧﺒْﺜﺔ‬‫ﺕ ﻭﺍﻟﻌﻘﺎﺭ ﹺ‬‫ﺕ ﻭَﺭﺩﺍﻥ ﻭﺍﻷﻭﺯﺍﻍ ﻭﺍﳊﻴّﺎ ِ‬ ‫ﻭﻫﻮ ﻳﺄﹾﻛﻠﻬﺎ ﻣﺜﻞ ﺍﳋﻨﺎﻓﺲ ﻭﺍﳉِﻌْﻼﻥ ﻭﺑﻨﺎ ِ‬
‫ﻭﻛﻞﱢ ﻣﺴﺘﻘﺬﹶﺭ ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻷﻧﻌﺎ ُﻡ ﺗﺪﺧﻞ ﺍﻟﻐﻴﺾ ﻓﺘﺠﺘﻨﺐُ ﻣﻮﺍﺿﻊ ﺍﻟﺴﻤﻮ ﹺﻡ ﺑﻄﺒﺎﺋﻌﻬﺎ ﻭﺗﺘﺨﻄﺎﻫﺎ ﻭﻻ ﺗﻠﺘﻔﺖ ِﻟﻔﹾﺘﻬﺎ ﻭﺭﲟﺎ ﺃﺷﻜﻞ ﺍﻟﺸﻲ ُﺀ‬
‫ﻋﻠﻰ ﺍﻟﺒﻌﲑ ﻓﻴﻤﺘَ ﺤِﻨُﻪ‬
 ‫ﺑﺎﻟﺸﱠﻤﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻓﻼ ﺗﻐﻠﻂ ﺍﻹﺑ ﹸﻞ ﺇﻻ ﰲ ﺍﻟﺒﻴﺶ ﻭﺣﺪﻩ ﻭﻻ ﺗﻐﻠﻂ ﺍﳋﻴﻞ ﺇﻻ ﰲ ﺍﻟﺪﱢﻓﻠﻰ ﻭﺣﺪَﻩ ‪.‬‬
‫ﻭﺍﻟﺴﻨﺎﻧﲑُ ﲤﻮﺕ ﻋﻦ ﺃﻛﹾﻞ ﺍﻷﻭﺯﺍ ﻍ ﻭﺍﳊﻴّﺎﺕ ﻭﺍﻟﻌﻘﺎﺭﺏ ﻭﻣﺎ ﻻ ﳛﺼﻰ ﻋﺪﺩﻩ ﻣﻦ ﻫﺬﻩ ﺍﳊﺸﺮﺍﺕ ﻓﻬﺬﺍ ﻳﺪ ﱡﻝ َﻋﻠﹶﻰ‬
‫ﺟﻬﻞ ﲟﺼﻠﺤ ِﺔ ﺍﳌﻌﺎﺵ ﻭ َﻋﻠﹶﻰ ﺣﺲﱟ ﻏﻠﻴﻆ ﻭ َﺷ َﺮ ٍﻩ ﺷﺪِﻳﺪ ‪َ .‬ﻫﻴْﺞ ﺍﳊﻴﻮﺍﻥ ﻗﺎﻟﻮﺍ ‪ :‬ﻭﻛﻞ ﺃﻧﺜﻰ ﻣﻦ ﲨﻴ ﹺﻊ ﺍﳊﻴﻮﺍ ِﻥ ﻣﺎ ﺧﻼ‬
‫ﺍﳌﺮﺃ ﹶﺓ ﻓﻼ ﺑﺪﱠ ﳍﺎ ﻣﻦ ﻫَﻴﺞ ﰲ ﺯﻣﺎﻥ ﻣﻌﻠﻮﻡ ﰒ ﻻ ُﻳﻌْﺮﻑ ﺫﻟﻚ ﻣﻨﻬﺎ ﻭﻓﻴﻬﺎ ﺇﻻ ﺑﺎﻟﺪﻻﺋﻞ ﻭﺍﻵﺛﺎﺭ ﺃﻭ ﺑﺒﻌﺾ ﺍﳌﻌﺎﻳﻨﺔ ‪.‬‬
‫ﻼ ﻭﻬﻧﺎﺭﹰﺍ ﺑﺸﻲﺀ ﻇﺎﻫﺮ ﻗﺎﻫﺮ ﻋﻠﻲّ ﻻ ﻳﻌﺘﺮﻳﻬﻦ ﻓﹶﺘﺮ ﺓﹲ‬ ‫ﻭﺇﻧﺎﺙﹸ ﺍﻟﺴﻨﺎﻧﲑ ﺇﺫﺍ ﻫﺠﻦ ﻟﻠﺴﱢﻔﺎﺩ ﺁﺫﹶﻳْﻦ ﺑﺼﻴﺎﺣﻬﻦﱠ ﺃﻫ ﹶﻞ ﺍﻟﻘﺒﺎﺋﻞ ﻟﻴ ﹰ‬
‫ﻭﻻ ﻣَﻼﻟﺔﹲ ﻭﻻ ﺳﺂﻣﺔ ﻓﺮﺏﱠ ﺭﺟُﻞ ُﺣﺮﱟ ﺷﺪﻳ ِﺪ ﺍﻟﻐَﲑﺓ ﻭﻫﻮ ﺟﺎﻟﺲٌ ﻣﻊ ﻧﺴﺎﺋﻪ ﻭ ُﻫﻦﱠ ﻳﺘﺮﺩّﺩْﻥ َﻋﻠﹶﻰ ﻣﺜﻞ ﻫﺬﻩ ﺍﳍﻴﺌﺔ‬
‫ﻭﻳﺼﺮُﺧْﻦ ﰲ ﻃﻠﺐ ﺍﻟﺴﱢﻔﺎﺩ ﻓﻜﻢ ﻣﻦ ﺣﺮﺓ ﻗﺪ ﺧ ﺠﹺﻠﺖ ﻭ ُﺣﺮّ ﻗﺪ ﺍﻧﺘﻘﻀﺖ ﻃﺒﻴﻌﺘﻪ ‪.‬‬

‫ﻭﻟﻴﺲ ﻟﺸﻲﺀ ﻣﻦ ﻓﺤﻮﻟﺘﻬﺎ ﻣﺜ ﹸﻞ ﺫﻟﻚ ﻓﻜﻞ ﺟﻨﺲ ﰲ ﺍﻟﻌﺎﱂ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻓﺬﻛﻮﺭﺗﻪ ﺃﻇﻬﺮ ﻫﻴﺠﹰﺎ ﺇﻻ ﺍﻟﺴﱠﻨﺎﻧﲑ ‪.‬‬
‫ﻭﻟﻴﺲ ﻟﺸﻲﺀ ﻣﻦ ﻓﺤﻮﻟﺔ ﺍﻷﺟﻨﺎﺱ ﻣﺜ ﹸﻞ ﺍﻟﺬﻱ ﻟﻠﺠﻤﻞ ﻣﻦ ﺍﻹﺯﺑﺎﺩ ﻭ ِﻫ ﺠْﺮﺍﻥ ﺍﻟﺮﱠﻋْﻲ ﻭﺗﺮ ِﻙ ﺍﳌﺎﺀ ﺣﱴ ﺗﻨﻀﻢﱠ ﺃﻳﺎﻃﻠﻪ‬
‫ﻭﻳﺘﻮﺭﱠ َﻡ ﺭﺃﺳُﻪ ﻭﻳﻜﻮﻥ ﻛﺬﻟﻚ ﺍﻷﻳﺎ َﻡ ﺍﻟﻜﺜﲑﺓ ﻭﻫﻮ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻟﻮ ُﺣﻤﱢﻞ ﻋﻠﻰ ﻇﻬﺮﻩ ﻣﻊ ﺍﻣﺘﻨﺎﻋﻪ ﺷﻬﺮﹰﺍ ﻣﻦ ﺍﻟﻄﻌﺎﻡ‬
‫ﻑ ِﺣﻤْﻠﻪ ﳊﻤﻠﹶﻬَﺎ ‪.‬‬
‫ﺛﻼﺛ ﹶﺔ ﺃﺿﻌﺎ ِ‬
‫ﺱ ﻭﻗﺪ ﺯﻡّ ﺑﺄﻧْﻔﻪ‬
‫ﺍﳌﻜﻲ ﻭﺇﲰﺎﻋﻴﻞ ﺑﻦ ﹶﻏﺰْﻭﺍﻥ ﻭﻧﻈﺮ ﺍﳌﻜﻲّ ﺇﱃ ﲨﻞ ﻗﺪ ﺃﺯﺑ َﺪ ﻭﺗﻠﻐّﻢ ﻭﻃﺎﺭ ﻋﻠﻰ ﺭﺃﺳﻪ ﻣﻨﻪ ﻛﺸﻘﹶﻖ ﺍﻟﹺﺒ ْﺮ ﹺ‬
‫ﻭﻫﻮ (‬
‫ﻳﻬﺪﺭ ﻭﻳﻘﺒﻘﺐ ﻻ ﻳﻌﻘﻞ ﺷﻴﺌﺎﹰ ﺇﻻ ﻣﺎ ﻫﻮ ﻓﻴﻪ ﻓﻘﺎﻝ ﻹﲰﺎﻋﻴﻞ ﺑﻦ ﻏﺰﻭﺍﻥ ‪ :‬ﻭﺍﻟﻠﹼﻪ ﻟﻮ ِﺩﺩْﺕ ﺃﻥ ﺃﻫﻞ ﺍﻟﺒﺼﺮ ِﺓ ﺭﺃﻭﱐ ﻳﻮﻣﹰﺎ‬
‫ﺖ ﻣﻦ ﻗﻠﻴ ﹺﻞ ﻣﺎﱄ ﻭﻛﺜﲑﻩ ﻓﻘﺎﻝ ﻟﻪ ﺇﲰﺎﻋﻴﻞ ‪ :‬ﻭﺃﻱ ﺷﻲﺀ ﻟﻚ ﰲ ﺫﻟﻚ‬ ‫ﻭﺍﺣﺪﹰﺍ ﺇﱃ ﺍﻟﻠﻴﻞ َﻋﻠﹶﻰ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﻭﺃﹶﻧﱢﻲ ﺧﺮﺟ ُ‬
‫ﻚ ﻓﻴﻬﻦﱠ ﻓﻼ ﺃﺑﺪﺃ ﺇﻻ ﻬﺑﻦّ ﻗﺎﻝ‬
‫ﻗﺎﻝ ‪ :‬ﻛﻨﺖ ﻭﺍﻟﻠﹼﻪ ﻻ ﺃﺻﺒﺢ ﺣﱴ ﻳﻮﺍِﻓ َﻲ ﺩﺍﺭﻱ ﲨﻴ ُﻊ ﻧﺴﺎﺀ ﺃﻫﻞ ﺍﻟﺒﺼﺮﺓ ﻭﺟَﻮﺍﺭﻳ َ‬
‫ﺇﲰﺎﻋﻴﻞ ‪ :‬ﺇﻧﻚ ﻭﺍﻟﻠﹼﻪ ﻣﺎ ﺳﺒﻘﺘَﲏ ﺇﻻ ﺇﱃ ﺍﻟﻘﻮﻝ ﻭﺃﻣﺎ‬

‫ﳊ ﺠْﺮ ﻭﺍﻷﺗﺎﻥ ﻫَﻴْ ﺞٌ ﻭﺻﻴﺎﺡٌ ﻭﻗﻠﻖ ﻭﻃﻠﺐ‬

‫ﺣﺎﻝ ﺑﻌﺾ ﺍﳊﻴﻮﺍﻥ ﻋﻨﺪ ﻣﻌﺎﻳﻨﺔ ﺍﻷﻧﺜﻰ ﻭﻟﻠﺤﻤﺎﺭ ﻭﺍﻟﻔﺮَﺱ ﻋﻨ َﺪ ﻣﻌﺎَﻳَﻨ ِﺔ ﺍ ِ‬
‫ﺢ ﺑﺎﻹﻣﻜﺎﻥ ﺇﻻ ﺑﻌﺪ ﺃﻥ‬
‫ﻭﺍﳉﻤ ﹸﻞ ﻳﻘﻴﻢ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﺼﱢﻔ ِﺔ ﻋﺎﻳﻦ ﺃﻭ ﱂ ﻳﻌﺎﻳﻦ ﰒ ﻳُﺪﱏ ﻣﻦ ﻫﺬﻩ ﺍﻟﺬﱡﻛﻮﺭﺓ ﺇﻧﺎﺛﹸﻬﺎ ﻓﻼ ﺗﺴﻤ ُ‬
‫ﺗﺴﻮﱠﻯ ﻭُﺗﺪَﺍﺭَﻯ ‪.‬‬

‫ﻣﻘﺎﺭﻧﺔ ﺑﲔ ﺍﻟﺴﻨﻮﺭ ﻭﺍﻟﻜﻠﺐ‬

‫ﻗﺎﻟﻮﺍ ‪ :‬ﻭﺍﻟﺴﻨﺎﻧﲑ ﺇﺫﺍ ﺍﻧﺘﻘﻞ ﺃﺭﺑﺎﻬﺑﺎ ﻣﻦ ﺩﺍ ﹴﺭ ﺇﱃ ﺩﺍ ﹴﺭ ﻛﺎﻥ ﻭﻃﻨُﻬﺎ ﺃﺣﺐﱠ ﺇﻟﻴﻬﺎ ﻣﻨﻬﻢ ﻭﺇﻥ ﺃﺛﺒَﺘﺖ ﺃﻋﻴﺎﻬﻧﻢ ﻓﺈﻥ ﻫﻢ‬
‫ﺣﻮّﻟﻮﻫﺎ ﻓﺄﻧﻜﺮﺕ ﺍﻟﺪﺍﺭ ﱂ ﺗ ِﻘ ْﻢ َﻋﻠﹶﻰ ﻣﻌﺮﻓﺘﻬﻢ ﻓﺮﲟﺎ ﻫﺮﺑﺖ ﻣﻦ ﺩﺍﺭﻫﻢ ﺍﳊﺎﺩﺛﺔ ﻭﱂ ﺗﻌﺮﻑ ﺩﺍﺭَﻫﻢ ﺍﻷﻭﱃ ﻓﺘﺒﻘﻰ ﻣﺘﺮﺩﱢﺩﺓ‬
‫‪ :‬ﺇﻣﺎ ﻭﺣْﺸﻴﺔ ﻭﺇﻣﺎ ﻣﺄﺧﻮﺫ ﹰﺓ ﻭﺇﻣﺎ ﻣﻘﺘﻮﻟﺔ ‪.‬‬
‫ﻭﺍﻟﻜﻠﺐ ﳜﻠﱢﻲ ﺍﻟﺪﺍﺭ ﻭﻳﺬﻫﺐ ﻣﻊ ﺃﻫﻞ ﺍﻟﺪﺍﺭ ﻭﺍﳊﻤﺎﻡ ﰲ ﺫﻟﻚ ﻛﺎﻟﺴﻨﻮﺭ ‪.‬‬

‫ﺍﺧﺘﻼﻑ ﺃﲦﺎﻥ ﺍﻟﺴﻨﻮﺭ‬

‫ﺖ‬
‫ﻚ ﻓﻴﻤﺎ ﻗﺪ ﹶﺃَﺗ ْﻴ َ‬
‫ﺴ َﻮ ﺷﻴﺌﺎﹰ ﻭﻗﺎﻝ ﺍﻟﻌﻤّﻲّ ‪ ) :‬ﻓﺈﻧﱠ َ‬ ‫ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﻠﺐ ‪ :‬ﺍﻟﺴﻨﻮﺭ ﻳﺴﻮَﻯ ﰲ ﺻﻐﺮﻩ ﺩِﺭﳘﹰﺎ ﻓﺈﺫﺍ ﻛﱪ ﱂ َﻳ ْ‬
‫ﻁ(‬‫ﺴﻨﱠ ْﻮ ﹺﺭ َﻋ ْﺒ ِﺪ ﺍﻟﻠﹼﻪ ﺑﹺﻴ َﻊ ﺑ ِﺪ ْﺭ َﻫ ﹴﻢ ** ﺻﻐﲑﹰﺍ ﻓﻠﻤّﺎ َﺷﺐﱠ ﺑﹺﻴ َﻊ ﺑﻘﲑﺍ ِ‬
‫ﻁ()ﻛ ِ‬
‫ﺕ ﻓﻴ ِﻪ ﺑﺈﻓﺮﺍ ِ‬
‫ﻣﻦ ﺍﻟﹾ ﺨَﻨَﺎ ** ﺳَﻔﺎﻫﹰﺎ ﻭﻣﺎ ﻗﺪ ﹺﺭ ْﺩ َ‬
‫ﺉ ﺍﻟﻘﻴﺲ ﺑﻦ ُﺣ ﺠْﺮ ﻭﺍﻟﻨﺎ ﺑﻐ ِﺔ ﺍﻟﺬﱡﺑﻴﺎﱐ ﻭﺯﻫﲑ ﺍﺑﻦ ﺃﰊ ُﺳ ﹾﻠﻤَﻰ ﰒ ﻣﻊ ﺟﺮﻳﺮ‬
‫ﱪ ﻣﻊ ﺍﻣﺮ ﹺ‬
‫ﻭﺻﺎﺣﺐ ﻫﺬﺍ ﺍﻟﺸﻌﺮ ﻟﻮ ﹶﻏ َ‬
‫ﻭﺍﻟﻔﺮﺯﺩﻕ ﻭﺍﻟﺮﺍﻋﻲ ﻭﺍﻷﺧﻄﻞ ﰒ ﻣﻊ ﺑﺸﺎﺭ ﻭﺍﺑﻦ َﻫﺮْﻣﺔ ﻭﺍﺑﻦ ﺃﰊ ﻋُﻴﻴﻨﺔ ﻭﳛﲕ ﺑﻦ ﻧﻮﻓﻞ‬

‫ﻭﺃﰊ ﻳﻌﻘﻮﺏ ﺍﻷﻋﻮﺭ ﺃﻟﻒ ﺳﻨﺔ ﳌﺎ ﻗﺎﻝ ﺑﻴﺘﺎﹰ ﻭﺍﺣﺪﹰﺍ ﻣﺮﺿﻴﹰﺎ ﺃﺑﺪﹰﺍ ‪.‬‬
‫ﻕ ﻗﺪ ﻳَﻌﺮﺽ‬
‫ﻭﻗﺪ ﻳﻀﺎﻑ ﻫﺬﺍ ﺍﻟﺸﻌﺮ ﺇﱃ ﺑﺸﱠﺎﺭ ﻭﻫﻮ ﺑﺎﻃﻞ ‪ .‬ﺣُﻼﻕ ﺍﳊﻴﻮﺍﻥ ﻭﺯﻋﻢ ﱄ َﻣ ْﻦ ﻻ ﺃﺭﺩﱡ ﺧﱪَﻩ ﺃﻥ ﺍﳊﹸﻼ َ‬
‫ﻟﻠﺴﻨﺎﻧﲑ ﻛﻤﺎ ﻳﻌﺮﹺﺽ ﻟﻠﺨﻨﺎﺯﻳﺮ ﻭﺍﳊﻤﲑ ‪.‬‬
‫ﲑ ﰲ ﻛﻞﱢ ﺷﻲﺀ ﺣﱴ ﰲ ﺍﳊﹸﻼﻕ ﻓﺈﻧﻪ ﻟﻴﺲ ﻋﻠﻰ ﻇﻬﺮﻫﺎ ﺯﳒﻲﱞ ﺇﻻ‬
‫ﺾ ﺃﻫ ﹺﻞ ﺍﻟﻨﻈﺮ ﺃﻥﹼ ﺍﻟﺰﱢﻧﺞ ﺃﺷﺒﻬﻮﺍ ﺍﳊﻤ َ‬
‫ﻭﺯﻋﻢ ﱄ ﺑﻌ ُ‬
‫ﻭﻫﻮ َﺣﻠﹶﻘﻲّ ‪.‬‬
‫ﻭﻗﺪ ﻏﻠﻂ ﻟﻴﺲ ﻋﻠﻴﻬﺎ ﺯﳒﻲﱞ ﻋﻠﻴﻪ َﻣ ﺆُﻭﻧﺔ ﻣﻦ ﺃﻥ ُﻳﻨَﺎﻙ ﻭﻟﻴﺲ ﻫﺬﺍ ﺗﺄﻭﻳ ﹶﻞ ﺍﳊﹸﻼﻕ ﻭﺗﺄﻭﻳ ﹸﻞ ﺍﳊﹸﻼﻕ ﺃﻥ ﻳﻜﻮﻥ ﻫﻮ‬
‫ﺍﻟﻄﺎﻟﺐ ‪.‬‬
‫ﺠﻤﱢﻞ ﻭﻫﻢ ﻳﺸﺮﺑﻮﻥ ﺍﻟﻨﺒﻴﺬ ﺃﺑﺪﹰﺍ ﻭﺳﻮ ُﺀ ﺍﻻﺣﺘﻤﺎﻝ ﻟﻪ ﻭﺳﺮﻋﺔ ﺍﻟﺴﻜﹾﺮ‬
‫ﺾ ﻋﺰْﻡ ﺍﳌﺘ َ‬
‫ﳊﻠﹶﻘﻲّ ﻭﻳﻨ ﹸﻘ ُ‬
‫ﻭﺍﻟﻨﺒﻴﺬ ﻳﻬِﺘﻚُ ﺳﺘﺮ ﺍ ﹶ‬
‫ﺇﻟﻴﻬﻢ ﻋﺎﻡﱞ ﻓﻴﻬﻢ ‪.‬‬
‫ﻭﻋﻨﺪﻧﺎ ﻣﻨﻬﻢ ﺃﻣﻢٌ ﻓﻠﻮ ﻛﺎﻥ ﻫﺬﺍ ﺍﳌﻌﲎ ﺣﻘﹼﹰﺎ ﻟﻜﺎﻥ ﻋﻠﻤُﻪ ﻇﺎﻫﺮﹰﺍ ﻓﺨﺒﱠﺮﱐ ﺻﺎﺣﺒُﻨَﺎ ﻫﺬﺍ ﺃﻥ ﰲ ﻣﻨﺰﻝ ﺃﰊ ﻳﻮﺳﻒ ﻳﻌﻘﻮﺏ‬
‫ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟ ِﻜﻨْﺪﻱ ﻫﺮّﻳﻦ ﺫﻛﺮَﻳﻦ ﻋﻈﻴﻤﲔ ﻳﻜﻮ ﹸﻥ ﺃﺣﺪُﳘﺎ ﺍﻵﺧَﺮ ‪ ،‬ﻭﺫﻟﻚ ﻛﺜﲑﺍ‬

‫ﻣﺎ ﻳﻜﻮﻥ ‪ .‬ﻭﺃﻥ ﺍﳌﻨﻜﻮﺡ ﻻ ﳝﺎﻧﻊ ﺍﻟﻨﺎﻛﺢ ‪ ،‬ﻭﻻ ﻳﻠﺘﻤﺲ ﻣﻨﻪ ﻣﺜﻞ ﺍﻟﺬﻱ ﻳﺒﺬﻟﻪ ﻟﻪ ‪.‬‬

‫ﺃﻛﻞ ﺍﳍﺮﺓ ﺃﻭﻻﺩﻫﺎ‬

‫ﻆ ﻗﻠﺐ ﻭﻗﺎﻝ ﺍﻟﺴﻴﱢﺪ ﺍﳊﻤﲑﻱﱢ ﻭﺫﻛﺮ‬ ‫ﻗﺎﻟﻮﺍ ‪ :‬ﻭﺍﳍﺮﺓ ﺗﺄﻛﻞ ﺃﻭﻻﺩَﻫﺎ ﻓﻜﻔﺎﻙ ﻬﺑﺬﻩ ﺍﳋﺼْﻠﺔ ﹸﻟﺆْﻣﹰﺎ ﻭ َﺷﺮَﻫﹰﺎ ﻭ ﻋُﻘﻮﻗﹰﺎ ﻭﻏِﻠ ﹶ‬
‫ﺕ ﻣﺎ ﱂ ﻳﺸﻬَﺪَﺍ ﻭﺃﻗﺪﻣﺖ ﻋﻠﻰ ﻣﺎ‬
‫ﲔ ﺷ ﹺﻬ َﺪ ْ‬
‫ﲑ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻋﻨﻬﺎ ﺇﱃ ﺍﻟﺒﺼﺮ ِﺓ ﻣﻊ ﻃﻠﺤ ﹶﺔ ﻭﺍﻟﺰﱡﺑﲑ ﺣ َ‬ ‫ﻣَﺴ َ‬
‫ﺝ ** ُﺗﺰْﺟﻲ ﺇﱃ ﺍﻟﺒَﺼﺮ ِﺓ ﺃﺟﻨﺎﺩَﻫﺎ ( ) ﻛﺄﹶﻧﱠﻬﺎ ﰲ ِﻓﻌْﻠِﻬَﺎ ﻫِﺮﱠﺓﹲ ** ﺗُﺮﹺﻳﺪ ﺃﻥ‬
‫ﲔ ﰲ ﻫَﻮﺩ ﹴ‬
‫ﻧﻜﹶﺼﺎ ﻋﻨﻪ ‪ ) :‬ﺟﺎﺀﺕ ﻣﻊ ﺍﻷﺷ ﹶﻘ َ‬
‫ﺗﺄﻛ ﹶﻞ ﺃﻭﻻﺩﻫﺎ ( ﻭﻟﺒﺌﺲ ﻣﺎ ﻗﺎﻝ ﰲ ﹸﺃﻡﱢ ﺍﳌﺆﻣﻨﲔ ﻭﺑﻨﺖ ﺍﻟﺼﺪّﻳﻖ ﻭﻗﺪ ﻛﺎﻥ ﻗﺎﺩﺭﹰﺍ ﻋﻠﻰ ﺃﻥ ﻳﻮﻓﱢﺮ ﻋﻠﻰ ﻋﻠﻲﱟ ﺭﺿﻲ ﺍﻟﻠﹼﻪ‬
‫ﺕ ﺍﳌﺆﻣﻨﲔ ﻭﻟﻮ ﺃﺭﺍﺩ ﺍﳊﻖﱠ ﻟﺴﺎﺭ ﻓﻴﻬﺎ ﻭﰲ ﺫﻛﺮﻫﺎ ﺳﲑ ﹶﺓ ﻋﻠﻲ ﺑﻦ ﺃﰊ‬
‫ﲔ ﻭﹸﺃﻣّﻬَﺎ ِ‬
‫ﳊﻮَﺍ ﹺﺭﻳﱢ َ‬
‫ﻋﻨﻪ ﻓﻀْﻠﻪ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﺸﺘُﻢ ﺍ ﹶ‬
‫ﻃﺎﻟﺐ ﻓﻼ ﻫﻮ ﺟﻌﻞ ﻋﻠﻴّﹰﺎ ﻗﺪﻭﺓ ﻭﻻ ﻫﻮ ﺭﻋَﻰ ﻟﻠﻨﱯﱢ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﺮﻣﺔ ‪.‬‬

‫ﻕ ﺍﻟﺼﻐﺎﺭ ﺷﻴﺌﺎﹰ ﻭﺗﻘﺘﻠﻬﺎ ﻭﺗﻄﻠﺒﻬﺎ ﺃﺷﺪﱠ ﺍﻟﻄﻠﺐ‬

‫ﻭﺫﻛﻮﺭﺓ ﺳﻨﺎﻧﲑ ﺍﳉﲑﺍﻥ ﺗﺄﻛ ﹸﻞ ﺃﻭﻻ َﺩ ﺍﳍﺮﺓ ﻣﺎ ﺩُﻣ َﻦ ﺻﻐﺎﺭﹰﺍ ﺃﻭ ﻓﻮ َ‬
‫ﻭﺍﻷﻣﻬﺎﺕ ﲢﺮُﺳﻬﺎ ﻣﻨﻬﺎ ﻭﺗﻘﺎﺗ ﹸﻞ ﺩﻭﻧَﻬﺎ ﻣﻊ ﻋﺠﺰﻫﺎ ﻋﻦ ﺍﻟﺬﻛﻮﺭﺓ ‪.‬‬
‫ﺍﻷﻟﻮﺍﻥ ﺍﻷﺻﻴﻠﺔ ﰲ ﺍﳊﻴﻮﺍﻥ ﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ‪ :‬ﺍﻟﺴﻨﻮﺭ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺴﻨﻮﺭ ﻫﻮ ﺍﳌﻨﻤّﺮ ﻭﻫﻮ ﺍﻷﳕﺮ ﻭﻫﻮ ﺍﻟﺬﻱ ﻳُﻘﺎﻝ ﻟﻪ‬
‫‪ :‬ﺍﻟﺒﻘﹼﺎﱄﹼ ﻭﺫﻟﻚ ﻟﻜﺜﺮﺓ ﺍﲣﺎﺫ ﺍﻟﺒﻘﺎﻟﲔ ﳍﺎ ﻣﻦ ﺑﲔ ﺳﺎﺋﺮ ﺍﻟﺴﻨﺎﻧﲑ ﻷﻬﻧﺎ ﺃﺻﻴﺪ ﻟﻠﻔﺄﺭ ‪.‬‬
‫ﺕ ﺍﻟﺪﱠﺍﺧﻠ ِﺔ ﻋﻠﻰ ﺍﻟﻠﻮﻥ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﲨﻴ ُﻊ ﺃﻟﻮﺍﻥِ ﺍﻟﺴﻨﺎﻧﲑ ﺇﳕﺎ ﻫﻲ ﻛﺎﻟﺸﱢﻴﺎ ِ‬
 ‫ﻗﺎﻝ ‪ :‬ﻭﻛﺬﻟﻚ ﺍﳊﻤﺎﺭ ﺇﳕﺎ ﻫﻮ ﺍﻷﺧﻀﺮ ﻭﺍﻷﻟﻮﺍﻥﹸ ﺍﻷُ َﺧﺮُ ﺩﺍﺧﻠ ﹰﺔ ﻋﻠﻴﻪ ‪.‬‬
‫ﺕ‪.‬‬
‫ﺕ ﺷﻴﺎﺕ ﻭﻻ ﺗﻌﺪﻭ ﻟﻮﻧﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻭﻳﻜﻮ ﹸﻥ ﺫﻟﻚ ﺍﻟﻠﻮ ﹸﻥ ﻣﺘﻘﺎﺭﺑﹰﺎ ﻏﲑ ﻣﺘﻔﺎﻭ ٍ‬ ‫ﺖ ﺑﺬﺍ ِ‬
‫ﻗﺎﻝ ‪ :‬ﻓﺄﹶﻣﺎ ﺍﻷﺳ ُﺪ ﻓﻠﻴْﺴ ْ‬

‫ﺃﺣﻮﺍﻝ ﺇﻧﺎﺙ ﺍﻟﺴﻨﺎﻧﲑ ﻭﺫﻛﻮﺭﻫﺎ‬

‫ﻀﻊُ ﰲ ﺍﻟﺴﱠَﻨ ِﺔ ﻣﺮﺗﲔ ﻭﻛﺬﻟﻚ ﺍﳌﺎﻋﺰﺓ ﰲ ﺍﻟﻘﺮﻯ ﺇﻻ ﻣﺎ ﺩﺍﺱ ﺍﳊﺐﱠ ‪.‬‬

‫ﻗﺎﻝ ‪ :‬ﻭﻣﻦ ﻓﻀﻴﻠ ِﺔ ﻣﺎ ﰲ ﺍﻟﺴﻨﺎﻧﲑ ﺃﻬﻧﺎ ﺗ َ‬

‫ﻗﺎﻝ ‪ :‬ﻭﳛﺪُﺙ ﻹﻧﺎﺙ ﺍﻟﺴﻨﺎﻧﲑ ﻣﻦ ﺍﻟﻘﻮﺓ ﻭﺍﻟﺸﺠﺎﻋﺔ ﺇﺫﺍ ﻛﺎﻣﻬﺎ ﺍﻟﻔﺤﻞ ﻭﻫﺮﺏ ﻣﻨﻬﺎ ﻋﻨﺪ ﺍﻟﻔﺮﺍﻍ ﻓﻠﻮ ﻟِﺤ ﹶﻘ ْﺘﻪُ ﻗﻄﱠﻌﺘﻪ ‪.‬‬
‫ﺵ ﺍﻟﻴﺴﲑ ﻭﳛﺪﺙ ﻟﻠﻀﻌﻴﻒ ﻣﻦ ﺍﳉﺮﺃ ِﺓ ﻋﻠﻴﻪ ﺣﱴ‬ ‫ﺙ ﻟﻠﺬﻛﺮ ﺍﺳﺘﺨﺬﺍﺀٌ ﻛﻤﺎ ﳛﺪُﺙ ﻟﻠﺬﺋﺐ ﺍﻟﻘﻮﻱﱢ ﺇﺫﺍ ﻧﺎﻟﻪ ﺍﳋﺪ ُ‬ ‫ﻭﳛﺪ ﹸ‬
‫ﳊﺮْﺩ ﻋﻠﻰ ﺳﺎﺋﺮ‬ ‫ﺐ ﻋﻠﻴﻪ ﻓﻴﺄﹾﻛﻠﹶﻪ ﻓﻼ ﳝﺘﻨﻊَ ﻣﻨﻪ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ :‬ﻭﳛﺪﺙ ﻣﺜ ﹸﻞ ﺫﻟﻚ ﻟﻠﺠﺮﺫ ﺇﺫﺍ ُﺧﺼِﻲ ﻣﻦ ﺍ ﹶ‬
‫ﻳﺜ َ‬
‫ﺍﳉِﺮﺫﺍﻥ ﺣﱴ ﻳﺜﺐ ﻓﻴﻘﻄﱢﻌﻬﺎ ﻭﻬﺗﺮﺏ ﻣﻨﻪ ﺿﻌﻔ ﹰﺎ ﻋﻨﻪ ‪.‬‬
‫ﻒ ﻋﻦ ﺃﻣﺜﺎﻟﻪ ﺇﺫﺍ ﺧُﺼﻲ ﻭﺗﺮﻙ ﺃﻣﺜﺎﻟﹸﻪ ﻋﻠﻰ ﺣﺎﳍﺎ ‪.‬‬
‫ﻭﺳﺎﺋ ُﺮ ﺍﳊﻴﻮﺍ ِﻥ ﺇﳕﺎ ﻳﻌﺘﺮﻳﻪ ﺍﻟﻀﱠﻌ ُ‬
‫ﺖ ﰲ ﺍﻟﻔﺄﹾﺭ ‪.‬‬
‫ﻗﻮﻝ َﺯﺭَﺍﺩﺷﺖ ﰲ ﺍﻟﻔﺄﺭ ﻭﺍﻟﺮﺩﱡ ﻋﻠﻴﻪ ﰒ ﺭﺟَﻌﻨﺎ ﺇﱃ ﻗﻮﻝ ﺯَﺭﺍﺩُﺷ َ‬
‫ﺯﻋﻢ َﺯﺭَﺍﺩُﺷﺖُ ﺃﻥ ﺍﻟﻔﺄﹾﺭﺓ ﻣﻦ َﺧﻠﹾﻖ ﺍﻟﻠﹼﻪ ﻭﺃﻥ ﺍﻟﺴﻨﱠ ْﻮ َﺭ ﻣﻦ ﺧَﻠﹾﻖ ﺍﻟﺸﻴﻄﺎﻥ ﻓﻘﻴﻞ ﻟﻠﻤﺠﻮﺱ ‪ :‬ﻳﻨﺒﻐﻲ ﻋﻠﻰ ﺃﺻﻞ ﻗﻮﻟﻜﻢ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺸﻲُﺀ‬

‫ﻑ ﺫﻟﻚ ﻭﳓﻦ ﳒ ُﺪ ﻋﻴﺎﻧﹰﺎ ﺃﻥ‬

‫ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﻟﻠﹼ ُﻪ ﺧﲑﹰﺍ ﻛﻠﻪ ﻭﻧﻔﻌﹰﺎ ﻛﻠﱡﻪ ﻭﻣﺮﻓﻘﺎ ﻛﻠﻪ ﻭﻳﻜﻮ ﹶﻥ ﻣﺎ ﺧﻠ َﻖ ﺍﻟﺸﻴﻄﺎﻥ ﻋﻠﻰ ﺧﻼ ِ‬
‫ﺍﻟﺬﻱ ﻗﻠﺘﻢ ﺑﻪ ﺧﻄﺄ ﺭﺃﻳﻨﺎ ﺍﻟﻨﺎﺱ ﻛﻠﻬﻢ ﻳﺮﻭﻥ ﺃﻥ ﺍﻟﻔﺄ َﺭ ﺑﻼﺀٌ ﺍﺑﺘﻠﻮﺍ ﺑﻪ ﻓﻠﻢ ﳚﺪﻭﺍ ﺑﺪّﹰﺍ ﻣﻦ ﺍﻻﺣﺘﻴﺎ ﹺﻝ ﻟﺼﺮْﻑ ﻣﻀﺮﱠﺗﻪ‬
‫ﺲ ﻟﻪ ﺍﻟﺸﻔﺎﺀ ﰒ ﻭﺟﺪﻧﺎﻫﻢ ﻗﺪ ﺃﻗﺎﻣﻮﺍ ﺍﻟﺴﻨﺎﻧﲑ ﻣُﻘﺎ َﻡ ﺍﻟﺘﺪﺍﻭﻱ ﻭﺍﻟﺘﻌﺎﻟﹸﺞ ﻭﺃﻗﺎﻣﻮﺍ ﺍﻟﻔﺄﺭ ﻣُﻘﺎ َﻡ‬
‫ﻛﺎﻟﺪﺍﺀ ﺍﻟﻨﺎﺯﻝ ﺍﻟﺬﻱ ﻳﻠﺘﻤ ُ‬
‫ﺕ ِﻋﺮْﺱ ﰒ ﻧﺼﺒﻮﺍ ﳍﺎ ﺃﻟﻮﺍﻥﹶ ﺍﻟﺼﻴﱠﺎﺩﺍﺕ‬ ‫ﺍﻟﺪﺍﺀ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ ﺍﻟﻠﹼﻪ ﻭﺃﻣﺮ ﺑﺎﻟﺘﺪﺍﻭﻱ ﻣﻨﻪ ﻓﺎﺟﺘﻠﺒﻮﺍ ﻟﺬﻟﻚ ﺍﻟﺴﻨﺎﻧﲑ ﻭﺑﻨﺎ ِ‬
‫ﻭﺻﻨﻌﻮﺍ ﳍﺎ ﺃﻟﻮﺍﻥ ﺍﻟﺴﱡﻤﻮﻡ ﻭ ﺍﳌﻌﺠﻮﻧﺎﺕ ﺍﻟﱵ ﺇﺫﺍ ﺃﻛﻠﺖ ﻣﻨﻬﺎ ﻣﺎﺗَﺖ ﻭﺍ ْﺳَﺘ ﹾﻔ َﺮﻫُﻮﺍ ﺍﻟﺴﻨﺎﻧﲑ ﻭﺍﺧﺘﺎﺭﻭﺍ ﺍﻟﺼﻴﱠﺎﺩﺍﺕ ‪.‬‬
‫ﺐ ﺑﹺﺎﻟﻐﻨﻢ ﻓﺄﻭّﻝ ﻣﺎ ﻳﺼﻨﻊ‬
‫ﺱ ﻳﻌﻤﻞ ﰲ ﺍﻟﻔﺄﺭ ﻭﺍﻟﻄﲑ ﻛﻌَﻤﻞ ﺍﻟﺬﱢﺋ ﹺ‬ ‫ﻭﺍﺟﺘَﺒﻮﺍ ﺍﻟﺴﱢﻨﱠﻮﺭ ﺩﻭﻥ ﺍﺑﻦ ﻋِﺮﺱ ﻷﻥ ﺍﺑ َﻦ ﻋِﺮ ﹴ‬
‫ﺑﺎﻟﻔﺮﻳﺴﺔ ﺃﻥ ﻳﺬﺑَﺤﻬﺎ ﰒ ﻻ ﻳﺄﹾﻛﻠﹸﻬﺎ ﺇﻻ ﰲ ﺍﻟ ﹶﻔﺮْﻁ ﻭﺍﻟﺴّﻮْﺭ ﻳﻘﺘﻞ ﰒ ﻳﺄﻛﻞ ﻓﺎﻟﻔﺎﺭ ﻣﻦ ﺍﻟﺴﻨﻮ ﹺﺭ ﺃﺷﺪﱡ ﹶﻓﺰَﻋﹰﺎ ﻭﻫﻮ ﺍﻟﺬﻱ‬
‫ﻗﻮﺑﻞ ﺑﻪ ﻃﺒﺎﻋﻬﺎ ﻭﻃﺒﺎﻋﻪ ‪.‬‬
‫ﺝ ﻛﺜﲑٌ ﻭﺃﻥ ﺍﻟﺬﻱ ُﺟﻌِﻞ ﺑﺈﺯﺍﺋِﻪ ﺍﺑﻦ ﺁﻭﻯ ﻭﻛﻤﺎ ﺃﻥ ﺍﻟﺬﻱ ﻳﺄﻛﻞ ﺍﻟﻐَﻨ َﻢ ﻛﺜﲑٌ ﻭﺍﻟﺬﻱ‬
‫ﻭﻛﻤﺎ ﺃﻥ ﺍﻟﺬﻱ ﻳﺄﻛﻞ ﺍﻟﺪﺟﺎ َ‬
‫ﺟ ِﻌ ﹶﻞ ﺑﺈﺯﺍﺋﻬﺎ ﺍﻟﺬﺋﺐ ‪( .‬‬

‫ﻭﺍﻷﺳﺪ ﺃﻗﻮﻯ ﻣﻨﻪ ﻋﻠﻰ ﺍﻟﻨﻌﺠﺔ ﻭﺍﻟﻨﱠﻌﺠﺔ ﻣﻦ ﺍﻟﺬﱢﺋﺐ ﺃﺷﺪ ﹶﻓﺮَﻗﺎ ‪.‬‬
‫ﺕ ﺗُﻄﹶﺎِﻟﺐُ ﺍﻟﻔﺄ َﺭ ﻭﺍﳉِﺮﺫﺍﻥ ﻭﻫﻲ ﻣﻦ ﺍﻟﺴﻨﻮﺭ ﺃﺷﺪ ﻓﺰَﻋﹰﺎ ‪.‬‬
‫ﻭﺍﳊﻴﱠﺎ ُ‬
‫ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺍﳉﹸﺮﺫﺍﻥ ﻣﺎ ﻳُﺴﺎﻭﻱ ﺍﻟﺴﻨﻮﺭ ﻓﺈﻬﻧﺎ ﻣﻨﻪ ﺃﺷﺪ ﻓﺰﻋﹰﺎ ‪.‬‬
‫ﻓﺈﻥ ﻛﻨﺘﻢ ﺇﳕﺎ ﺟﻌﻠﺘﻤﻮﻩ ﻣﻦ ﺧﻠﹾﻖ ﺍﻟﺸﻴﻄﺎﻥ ﻷ ﹾﻛِﻠ ِﻪ ﺻِﻨﻔﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻣﻦ ﺧﻠﻖ ﺍﻟﻠﹼﻪ ﻓﺎﻷﺻﻨﺎﻑ ﺍﻟﱵ ﻳﺄﻛﻠﹸﻬﺎ ﻣﻦ ﺧَﻠﻖ‬
‫ﺍﻟﺸﻴﻄﺎﻥ ﺃﻛﺜﺮ ‪.‬‬
 ‫ﻑ َﺳﻤَﻜﺔ ‪.‬‬
‫ﻭﺯﻋﻢ َﺯﺭَﺍ ُﺩﺷْﺖ ﺃﻥ ﺍﻟﺴﱢﻨﱠ ْﻮ َﺭ ﻟﻮ ﺑﺎﻝ ﰲ ﺍﻟﺒﺤﺮ ﻟ ﹶﻘَﺘ ﹶﻞ ﻋﺸﺮﺓ ﺁﻻ ِ‬
‫ﻚ ﻳﺄﻛ ﹸﻞ‬
‫ﻚ ﺃﺣﻖﱡ ﺑﺄ ﹾﻥ ﻳﻜﻮﻥ ﻣﻦ ﺧﻠﻖ ﺍﻟﺸﻴﻄﺎﻥ ﻷﻥ ﺍﻟﺴﻤ َ‬
‫ﻓﺈﻥ ﻛﺎﻥ ﺇﳕﺎ ﺍﺳﺘ ْﺒﺼَﺮ ﰲ ﺫﻣﱢﻪ ﰲ ﻗﺘﻞ ﺍﻟﺴﻤﻚ ﻓﺎﻟﺴﻤ ُ‬
‫ﺖ ﺑﻪ ﺍﻟﺘﻬﻤﻪ ﻭﺇﻥ ﻏﺮﹺﻕ ﺇﻧﺴﺎﻥ ﰲ ﺍﳌﺎﺀ ﲝﺮﹰﺍ ﻛﺎﻥ‬
‫ﺑﻌﻀﻪ ﺑﻌﻀﹰﺎ ﻭﺍﻟﺬﻛﺮ ﻳﺘﺒﻊ ﺍﻷﻧﺜﻰ ﰲ ﺯﻣﺎﻥ ﻃﺮْﺡ ﺍﻟﺒﻴﺾ ﻓﻜﻠﻤﺎ ﻗﺬﻓ ْ‬
‫ﳉﻴَﻒ ‪.‬‬
‫ﻉ ﺇﱃ ﺃﻛﻠﻪ ﻣﻦ ﺍﻟﻀﱢﺒﺎﻉ ﻭﺍﻟﻨﺴﻮﺭﹺ ﺇﱃ ﺍ ِ‬
‫ﻚ ﺃﺳﺮ ُ‬
‫ﺕ ﺍﻷﺭﺑﻊ ﻓﺎﻟﺴﻤ ُ‬
‫ﺾ ﺫﻭﺍ ِ‬
‫ﺃﻭ ﻭﺍﺩﻳﺎﹰ ﺃﻭ ﺑﻌ ُ‬
‫ﻑ ﲰﻜﺔ ﻓﻤﺎ ﻳﻘﻮﻝ ﻓﻴﻤﻦ َﺯﻋَﻢ ﺃﻥ ﺍﳉﹸﺮ ﹶﺫ ﻟﻮ‬
‫ﻭﻋﻠﻰ ﺃﻥﱠ ﺍﻋﺘﻼﻟﻪ ﻋﻠﻰ ﺍﻟﺴﻨﻮﺭ ﻭﻗﻮﻟﻪ ‪ :‬ﻟﻮ ﺑﺎﻝ ﰲ ﺍﻟﺒﺤﺮ ﻗﺘﻞ ﻋﺸﺮﺓ ﺁﻻ ِ‬
‫ﺑﺎ ﹶﻝ ﰲ ﺍﻟﺒﺤﺮ ﹶﻗَﺘ ﹶﻞ‬

‫ﻣﺎﺋﺔ ﺃﻟﻒ َﺳﻤَﻜﺔ ﻭﺑﺄﻱ ﺷﻲﺀ ﻳَﺒﲔ ﻣﻨﻪ ﻭﻫﻞ ﻳﻨﺒﻐﻲ ﳌﻦ ﻛﺴﺮ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺍﻟﻈﺎﻫﺮ ﺍﻟﻜﺴْﺮ ﺍﳌﻜﺸﻮﻑ ﺍﳌﹸﻮﻕ ﺃﻥ ﻳﻔﺮﺡ‬
‫ﻀﺮﱠﺗَﻬﺎ ﺷﻲﺀٌ ﻣﻦ ﺍﳋﲑ ﻭَﺇﻥ ﻗﻞﱠ ﺃﻭ ﻟﻴﺴﺖ‬
‫ﺝﻣ َ‬
‫ﻭﻫﻞ ﺗﻘﺮﱡ ﺍﳉﻤﺎﻋ ﹸﺔ ﻭﺍﻷﻣ ُﻢ ﺑﺄﻥﱠ ﰲ ﺍﻟﻔﺄﺭ ﺷﻴﺌﺎﹰ ﻣﻦ ﺍﳌﺮﺍﻓﻖ ﻭﻫ ﻞ ﻳُﻤﺎﺯ ُ‬
‫ﺏ ﺍﻟﺜﻤﻴﻨﺔﹶ ﻭﺗﻄﻠﺐ ِﺳﺮﱠ‬
‫ﺐ ﺍﻟ ِﻌﻠﹾﻢ ﻭﻛﺘﺐ ﺍﳊﺴﺎﺏ ﻭﺗﻘﺮﹺﺽ ﺍﻟﺜﱢﻴَﺎ َ‬
‫ﺐ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻭﻛﺘ َ‬
‫ﺍﻟﻔ ﹾﺄ ُﺭ ﻭﺍﳉِﺮﺫﺍ ﹸﻥ ﻫﻲ ﺍﻟﱵ ﺗﺄﹾﻛﻞ ﻛﹸﺘُ َ‬
‫ﺕ ﺃﻓﻮﺍﻫُﻬﺎ‬
‫ﻒ ﻭﺍﻟﺪﱠﻭﺍﻭﻳﺞ ﻭﺍﳉﺒﺎﺏ ﻭﺍﻷﻗﺒﻴﺔ ﻭﺍﳋﻔﺎﺗﲔ ﻭﲢﺴُﻮ ﺍﻷﺩﻫﺎﻥ ﻓﺈﻥ ﻋﺠﺰ ْ‬ ‫ﻧﻮﻯ ﺍﻟﻘﻄﻦ ﻭﺗُﻔﺴﺪ ﺑﺬﻟﻚ ﺍﻟﱡﻠ ﺤُ َ‬
‫ﺃﺧﺮ َﺟ ْﺘﻬَﺎ‬

‫ﻉ ﰲ ﺍﳍﻮﺍﺀ ﺇﺫﺍ ﺃﻣﻜﻦ ﺗﻌﻠﻴﻘﹸﻪ ‪.‬‬

‫ﳉﺮُﺏ ﺣﱴ ﻳُﻌﻠﱠ َﻖ ﺍﳌﺘﺎ ُ‬
‫ﺑﺄﹶﺫﻧﺎﻬﺑﺎ ﺃﻭ ﻟﻴﺴﺖ ﺍﻟﱵ ﺗﻨﻘﺐ ﺍﻟﺴﱢﻼﻝ ﻭﺗﻘﺮﺽ ﺍﻷﻭﻛﻴﺔ ﻭﺗﺄﻛﻞ ﺍ ﹸ‬
‫ﺕ ﻟﻠﻌﺪﺍﻭﺓ ﺍﻟﱵ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﳊﻴﱠﺎﺕ ﻭ ﳊﺮْﺹ ﺍﳊﻴﱠﺎﺕ ﻋﻠﻰ ﺃﻛﻠﻬﺎ ﻓﺘﻜﻮﻥ ﺳﺒﺒﺎﹰ ﰲ ﺍﺟﺘﻤﺎﻋﻬﺎ‬ ‫ﺐ ﺇﱃ ﺍﻟﺒﻴﻮﺕِ ﺍﳊﻴّﺎ ِ‬
‫ﻭﲡﻠ ُ‬
‫ﰲ ﻣﻨﺎﺯﳍﻢ ﻭﺇﺫﺍ ﻛﺜﹸﺮﻥ ﻗﺘﻠ َﻦ ﺍﻟﻨﻔﻮﺱ ‪.‬‬
‫ﺕ ﰲ ﺑﻴﻮﺕ ﺍﻟﻨﺎﺱ ﺇﻻ ﻣﺎ ﻻ ﺑﺎﻝ ﺑﻪ ﻣﻦ ﺍﻹﻗﺎﻣﺔ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﺍﻟﻌﺠﻮﺯ ‪ :‬ﻟﻮﻻ ﻣﻜﺎﻥ ﺍﻟﻔﺄﺭ ﳌﺎ ﺃﻗﺎﻣﺖ ﺍﳊﻴﱠﺎ ُ‬
‫ﺡ ﻛﻠﻪ ﻭﲪ ﹾﻠ َﻦ ﺷﻌﲑ ﺍﻟﻜﺪْﺱ ﻭُﺑﺮﱠﻩ ‪.‬‬
‫ﻒ ﻭﺍﻟﺰﺭﻉ ﻭﺭﲟﺎ ﺃﻫﻠﻜﻦ ﺍﻟ ﹶﻘﺮَﺍ َ‬
‫ﻭﺗﻘﺘﻞ ﺍﻟﻔﺴﻴﻞ ﻭﺍﻟﻨﺨﻞ ﻭﻬﺗﻠﻚ ﺍﻟﻌﻠ َ‬
‫ﺏ ﻓﺘﺎﺋﻞ ﺍﳌﺼﺎﺑﻴﺢ ﺭﻏﺒ ﹰﺔ ﰲ ﺗﻠﻚ ﺍﻷﺩﻫﺎﻥ ﺣﱴ ﺭﲟﺎ ﺟﺬﹶﺑﺘْﻬﺎ (‬ ‫ﺃﻭ ﻟﻴﺲ ﻣﻌﻠﻮﻣﹰﺎ ﻣﻦ ﺃﺧﻼﻗﻬﺎ ﺍﺟﺘﺬﺍ ُ‬
‫ﻼ ﻭﰲ ﺃﻃﺮﺍﻓﻬﺎ ﺍﻷﺧﺮ ﺍﻟﺴﱡﺮﺝ‬
‫ﺟﻬ ﹰ‬

‫ﺗﺴﺘﻮﻗﺪ ﻓﺘﺤﺮﻕ ﺑﺬﻟﻚ ﺍﻟﻘﺒﺎﺋﻞﹶ ﺍﻟﻜﺜﲑﺓ ﲟﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﺍﻷﻣﻮﺍﻝ ﻭﺍﳊﻴﻮﺍﻥ ‪.‬‬
‫ﻭﻫﻲ ﺑﻌ ُﺪ ﺁﻛﻞ ﻟﻠﺒﻴﺾ ﻭﺃﺻﻨﺎﻑ ﺍﻟﻔِﺮﺍﺥ ﻣﻦ ﺍﳊﻴﱠﺎﺕ ﳍﺎ ‪.‬‬
‫ﻓﻜﻴﻒ ﱂ ﺗﻜﻦ ﻣﻦ ﻫﺬﻩ ﺍﳉﻬﺔ ﻣﻦ ﺧَﻠﹾﻖ ﺍﻟﺸﻴﻄﺎﻥ ‪.‬‬
‫ﺖ ﻣﻌﺎﻳﺸﺘُﻬﺎ ﳍﻢ‬
‫ﻫﺬﺍ ﻭﺑﲔ ﻃِﺒﺎﻋﻬﺎ ﻭﻃِﺒﺎﻉ ﺍﻹﻧﺴﺎ ِﻥ ﻣُﻨﺎﻓﺮﺓﹲ ﺷﺪﻳﺪﺓﹲ ﻭﻭَﺣْﺸﺔﹲ ﻣ ﹾﻔﺮﹺﻃﺔ ﻭﻫﻲ ﻻﺗﺄﻧﺲُ ﺑﺎﻟﻨﺎﺱ ﻭﺇﻥ ﻃﺎﻟ ْ‬
‫ﺲ ﺍﳋﻠﻖ ﻬﺑﻢ ‪.‬‬
‫ﻭﺍﻟﺴﱢﻨﱠ ْﻮ ُﺭ ﺁﻧ ُ‬
‫ﻭﻛﻴﻒ ﺗﺄﻧﺲ ﻬﺑﻢ ﻭﻫﻢ ﻻ ﻳُﻘﻠﻌﻮﻥ ﻋﻦ ﻗﺘﻠﻬﺎ ﻣﺎ ﱂ ﺗﻘﻠﻊ ﻫﻲ ﻋﻦ ﻣَﺴﺎﺀﻬﺗﻢ ﻓﻠﻮ ﻛﻦﱠ ﳑﺎ ﻳﺆﻛﻞ ﻟﻜﺎﻥ ﰲ ﺫﻟﻚ ﺑﻌﺾ‬
‫ﺐ ﺍﳉﺎﺋﻊ ‪.‬‬
‫ﺍﳌﺮﻓﻖ ﻓﻜﻴﻒ ﻭﺇﻬﻧﺎ ﻟﺘُﻠﻘﻰ ﰲ ﺍﻟﻄﺮﻳﻖ ﻣﻴّﺘﺔ ﻓﻤﺎ ﻳﻌﺮﺽ ﳍﺎ ﺍﻟﻜﻠ ُ‬
‫ﻓﺎﻷﻣﻢ ﻛﻠﻬﺎ ﻋﻠﻰ ﺍﻟﺘﻔﺎﺩﻱ ﻣﻨﻬﺎ ﻭﺍﲣﺎﺫ ﺍﻟﺴﻨﺎﻧﲑ ﳍﺎ ‪.‬‬
‫ﻭ َﺯﺭَﺍ ُﺩﺷْﺖ ﻬﺑﺬﺍ ﺍﻟﻌﻘﻞ ﺩﻋﺎ ﺍﻟﻨﺎﺱ ﺇﱃ ﻧﻜﺎﺡ ﺍﻷﻣﻬﺎﺕ ﻭﺇﱃ‬

‫ﺐ ﻭﺻﺎﺣﺐ ﺍﳊﺎﺋﺾ ﻭﺍﻟﻨﻔﺴﺎﺀ ‪.‬‬

‫ﺍﻟﺘﻮﺿﺆ ﺑﺎﻟﺒﻮﻝ ﻭﺇﱃ ﺍﻟﺘﻮﻛﻴﻞ ﰲ ﻧﻴﻚ ﺍﳌﹸﻐِﻴﺒﺎﺕ ﻭﺇﱃ ﺇﻗﺎﻣﺔ ﺳُﻮ ﹴﺭ ﻟﻠﺴﱡ ْﻨ ﹺ‬
‫ﻋﻠﺔ ﳒﺎﺡ ﺯﺭﺍﺩﺷﺖ ﻭﻟﻮﻻ ﺃﻧﱠﻪ ﺻﺎﺩﻑ ﺩﻫﺮﹰﺍ ﰲ ﻏﺎﻳﺔ ﺍﻟﻔﺴﺎ ِﺩ ﻭﺃﹸﻣﱠ ﹰﺔ ﰲ ﻏﺎﻳﺔ ﺍﻟﺒُﻌْﺪ ﻣﻦ ﺍﳊﺮﻳﺔ ﻭﻣﻦ ﺍﻟ َﻐﻴْﺮﺓ ﻭﺍﻷﻟﻔﺔ‬
‫ﻭﻣﻦ ﻭﻗﺪ ﺯﻋﻢ ﻧﺎ ﺱٌ ﺃﻥ ﺫﻟﻚ ﺇﳕﺎ ﻛﺎﻥ ﻭﺇﳕﺎ ﰎﱠ ﻷﻧﻪ ﺑﺪﺃ ﺑﺎﳌﻠﻚ ﻓﺪﻋﺎﻩ ﻋﻠﻰ ﻗﺪْﺭ ﻣﺎ ﻋﺮَﻑ ﻣﻦ ﻃﺒﺎﻋﻪ ﻭﺷﻬﻮﺗﻪ ﻭ ُﺧﻠﹸﻘﻪ‬
‫ﻚ ﻫﻮ ﺍﻟﺬﻱ َﺣﻤَﻞ ﻋﻠﻰ ﺫﻟﻚ ﺭﻋﻴﱠﺘَﻪ ‪.‬‬
‫ﻓﻜﺎﻥ ﺍﳌﻠ ُ‬
‫ﻚ ﲪ ﹶﻞ ﺍﻟﻌﺎﻣّﺔ‬
‫ﻭﺍﻟﺬﻱ ﻗﺎﻝ ﻫﺬﺍ ﺍﻟﻘﻮ ﹶﻝ ﻟﻴﺲ ﻳﻌﺮﻑ ﻣﻦ ﺍﻷﻣﻮﺭ ﺇﻻ ﺑﻘﺪﺭ ﻣﺎ ﺑﺎﻳ َﻦ ﺑﻪ ﺍﻟﻌﺎﻣّﺔ ﻷﻧﻪ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻠ ُ‬
‫ﻋﻠﻰ ﺫﻟﻚ ﺇﻻ ﺑﻌﺪ ﺃﻥ‬

‫ﺖ ﺃﻟﹾﻔﻰ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻔﺴﺎ ِﺩ ﺃﺟﻨﺎ َﺩ ﺍﳌﻠﻚ ﻭﱂ ﻳﻜﻦ ﺍﳌﻠﻚ ﻟﻴﻘﻮﻯ ﻋﻠﻰ ﺍﻟﻌﺎﻣﺔ ﺑﺄﺟﻨﺎﺩﻩ ﻭﺑﻌﺸﺮﺓ ﺃﺿﻌﺎﻑ‬
‫ﻳﻜﻮﻥ َﺯﺭَﺍﺩﺷ ُ‬
‫ﺃﺟﻨﺎﺩﻩ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺍﻟﻌﺎﻣﺔ ﻋﺎﱂﹲ ﻣﻦ ﺍﻟﻨﺎﺱ ﻳﻜﻮﻧﻮﻥ ﺃﻋﻮﺍﻧﺎﹰ ﻟﻸﺟﻨﺎﺩ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻟﺮﻋﻴﺔ ‪.‬‬
‫ﻭﻋﻠﻰ ﺃﻥ ﺍﳌﻠﻮ َﻙ ﻟﻴﺲ ﳍﺎ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻋِﻠﱠ ﺔﹲ ﺗﺪﻋﻮ ﺇﱃ ﺍﳌﺨﺎﻃﺮ ِﺓ ﲟﻠﻜﻬﺎ ﻭﺇﳕﺎ ﻏﺎﻳ ﹸﺔ ﺍﳌﻠﻮ ِﻙ ﻛﻞ ﺷﻲﺀ ﻻﺑﺪ‬
‫ﻟﻠﻤﻠﻮﻙ ﻣﻨﻪ ﻓﺄﻣﱠﺎ ﻣﺎ ﻓﻀَﻞ ﻋﻦ ﺫﻟﻚ ﻓﺈﻬﻧﺎ ﻻ ﲣﺎﻃﺮ ﺑﺄﺻﻮﻝ ﺍﳌﹸﻠﻚ ﺗﻄﻠﹸﺐ ﺍﻟﻔﻀﻮﻝ ﺇﻻ ﻣﻦ ﻛﺎﻥ ﻣُﻠﹾﻜﻪ ﰲ ﻧﺼﺎﺏ‬
‫ﺇﻣﺎﻣﺔ ﻭﺇﻣﺎﻣﺘُﻪ ﰲ ﻧﺼﺎﺏ ﻧُﺒﻮّﺓ ﻓﺈﻧﻪ ﻳﺘﱠﺒﻊ ﻛﻞﹼ ﺷﻲﺀ ﺗﻮﺟﺒﻪ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﺳﺒﻴﻞﹶ ﺍﻟﺮﺃﻱ ﻷﻥ ﺍﻟﺬﻱ ﺷﺮﻉ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﺃ ْﻋﹶﻠﻢُ ﺑﻐﻴﺐ ﺗﻠﻚ ﺍﳌﺼﻠﺤﺔ ﻭﻗﺪ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ ﻛﺎﻥ ﺃﻓﺴ َﺪ ﺯﻣﺎﻥ ﻭﺃﻭﻟﺌﻚ ﺍﻷﻫﻞ ﻛﺎﻧﻮﺍ ﺷﺮّ‬
‫ﺱ‬
‫ﺐ ﺇﻻ ﰲ ِﺷﻘﱢﻬﹺﻢ ﻭ ﺻُﻘﹾﻌﻬﻢ ﻣﻦ ﻓﺎﺭ َ‬
‫ﻂ ﺫﺍ ﺩﻳﻦ ﲢﻮّﻝ ﺇﱃ ﺍﺠﻤﻟﻮ ِﺳﻴﱠﺔ ﻋﻦ ﺩﻳﻨﻪ ﻭﱂ ﻳﻜﻦ ﺫﻟﻚ ﺍﳌﺬﻫ ُ‬
‫ﺃﻫﻞ ﻭﻟﺬﻟﻚ ﱂ ﺗﺮ ﻗ ﱡ‬
‫(‬
‫ﻭﺍﳉﺒﺎ ﹺﻝ ﻭﺧﺮﺍﺳﺎﻥ ﻭﻫﺬﻩ ﻛﻠﻬﺎ ﻓﺎﺭﺳﻴﺔ ‪.‬‬
‫ﺴﺮَﻯ ﺃﺑﺮَﻭﻳﺰ ﻭﺁﺑﺎﺋﻪ‬
‫ﺃﺛﺮ ﺍﻟﺒﻴﺌﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﻓﺈﻥ ﺗﻌ ﺠّﺒْﺖ ﻣﻦ ﺍﺳﺘﺴﻘﺎﻃﻲ ﻟ َﻌ ﹾﻘ ﹺﻞ ِﻛ ْ‬

‫ﻭﺃ ْﺣﺒَﺎﺋﻪ ﻭﻗﹶﺮﺍﺑﻴﻨﻪ ﻭﻛﹸﺘﱠﺎﺑﻪ ﻭﺃﻃﺒﺎﺋﻪ ﻭﺣﻜﻤﺎﺋﻪ ﻭﺃﺳﺎﻭﺭﺗﻪ ﻓﺈﱐ ﺃﻗﻮﻝ ﰲ ﺫﻟﻚ ﻗﻮ ﹰﻻ ﺗَﻌﺮﻑ ﺑﻪ ﺃﱐ ﻟﻴﺲ ﺇﱃ ﺍﻟﻌﺼﺒﻴّﺔ‬
‫ﺫﻫﺒﺖ ‪.‬‬
‫ﺍﻋﻠﻢ ﺃﱐ ﱂ ﺃ ْﻋ ﹺﻦ ﺑﺬﻟﻚ ﺍﻟﻘﻮ ﹺﻝ ﺍﻟﺬﻳﻦ ﻭُﻟﺪﻭﺍ ﺑﻌ ُﺪ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﻘﺎﻟﺔ ﻭﻧﺸﺆﻭﺍ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺪﱢﻳﺎﻧﺔ ﻭ ﹸﻏﺬﹸﻭﺍ ﻬﺑﺬﻩ ﺍﻟﻨﱢﺤﻠﺔ‬
‫ﻕ ﺍﻟﺪﱢﻳﺎﻧﺔ ﺑﺎﻟﺪﻫﺮﻳﺔ ﻭﺍﻻﺳﺘﺒﺼﺎﺭ ﰲ ﻋﺒﺎﺩﺓ ﺍﻟﱪﻭﺝ‬
‫ﻭﺭُﺑﱡﻮﺍ ﲨﻴﻌﹰﺎ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﻠﺔ ﻓﻘﺪ ﻋﻠِﻤْﻨﺎ ﲨﻴﻌﹰﺎ ﺃﻥ ﻋﻘﻮ ﹶﻝ ﺍﻟﻴﻮﻧﺎﻧﻴ ِﺔ ﻓﻮ َ‬
‫ﻕ ﺍﻟﺪﻳﺎﻧﺔ ﺑﻄﺎﻋﺔ ﺍﻟُﺒﺪﱢ ‪ .‬ﻭﻋﺒﺎﺩﺓ ﺍﻟﹺﺒ َﺪﺩَﺓ ﻭﻋﻘﻮﻝ ﺍﻟﻌﺮﺏ ﻓﻮﻕ ﺍﻟﺪﱢﻳﺎﻧﺔ ﺑﻌﺒﺎﺩﺓ ﺍﻷﺻﻨﺎﻡ‬‫ﻭﺍﻟﻜﻮﺍﻛﺐ ﻭﻋﻘﻮﻝ ﺍﳍﻨﺪ ﻓﻮ َ‬
‫ﻭﺍﳋﺸﺐ ﺍﳌﻨﺠﻮﺭ ﻭﺍﳊﺠﺮ ﺍﳌﻨﺼﻮﺏ ﻭﺍﻟﺼﺨﺮﺓ ﺍﳌﻨﺤﻮﺗﺔ ‪.‬‬
‫ﺴﻦُ ﻋﻼ َﺟﻪ ﺟﺎﻟﻴﻨُﻮﺱ ﻭﻻ ﻏﲑُﻩ‬
‫ﺤِ‬‫ﻓﺪﺍﺀ ﺍﳌﻨﺸﺄ ﻭﺍﻟﺘﻘﻠﻴﺪ ﺩﺍﺀٌ ﻻ ﻳُ ْ‬

‫ﻣﻦ ﺍﻷﻃﺒﺎﺀ ﻭﺗﻌﻈﻴ ُﻢ ﺍﻟﻜﱪﺍ ِﺀ ﻭﺗﻘﻠﻴ ُﺪ ﺍﻷﺳﻼﻑ ﻭﺇﻟﹾﻒُ ﺩﻳ ﹺﻦ ﺍﻵﺑﺎﺀ ﻭﺍﻷُﻧﺲ ﲟﺎ ﻻ ﻳﻌﺮﻓﻮﻥ ﻏﲑﻩ ﳛﺘﺎﺝ ﺇﱃ ﻋﻼﺝ ﺷﺪﻳﺪ‬
‫ﻭﺍﻟﻜﻼﻡ ﰲ ﻫﺬﺍ ﻳﻄﻮﻝ ‪.‬‬
‫ﺕ ﻗﹸﺮﻳﺶ ﻓﺈﻬﻧﻢ ﻓﻮﻕ ﻛﺴﺮﻯ ﻭﺁﻝ‬
‫ﻓﺈﻥ ﺁﺛﺮﺕ ﺃﻥ ﺗﺘﻌﺠﺐ ﺣﱴ ﺩﻋﺎﻙ ﺍﻟﺘﻌ ﺠﱡﺐ ﺇﱃ ﺫﻛﺮ ﺃﺑﺮﻭﻳﺰ ﻓﺎﺫﻛﺮ ﺳﺎﺩﺍ ِ‬
‫ﻛﺴﺮﻯ ‪.‬‬

‫ﺩﻓﺎﻉ ﺻﺎﺣﺐ ﺍﻟﺴﻨﻮﺭ‬

‫ﺿﺐﱟ ﻭﻫﺬﺍ ﻗﻮﻝ ﺍﻟﺬﻳﻦَ ﻋﺎﻳﻨﻮﻫﺎ ﺗﺄﻛ ﹸﻞ ﺃﻭﻻﺩﻫﺎ ﻭﺯﻋﻤﻮﺍ‬

‫ﻭﻗﺎﻝ ﺍﶈﺘ ﺞﱡ ﻟﻠﺴﻨﺎﻧﲑ ‪ :‬ﻗﺪ ﻗﺎﻟﻮﺍ ‪ :‬ﺃﺑﺮ ﻣﻦ ﻫﺮﱠﺓ ﻭﺃﻋﻖ ﻣﻦ َ‬
‫ﺐ ﻣﻌﻪ‬
‫ﻉ ﻳﺬﻫ ُ‬
‫ﺃﻥ ﺫﻟﻚ ﻣﻦ ﺷﺪﺓ ﺍﳊﺐﱢ ﳍﺎ ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ‪ :‬ﺇﳕﺎ ﻳﻌﺘﺮﻳﻬﺎ ﺫﻟﻚ ﻣﻦ ﺟﻨﻮ ٍﻥ ﻳﻌﺘﺮﻳﻬﺎ ﻋﻨﺪ ﺍﻟﻮﻻﺩﺓ ﻭﺟﻮ ﹴ‬
‫ﺖ ﺃﻭ ﺃﻃﻌﻤﺖ ِﺷ ﹾﻄ َﺮ ِﺷﺒَﻌﻬﺎ ﱂ ﺗﻌﺮﺽ‬
‫ﻕ ﻣﺎ ﺑﲔ ﺟﹺﺮﺍﺋﻬﺎ ﻭﺟﹺﺮﺍﺀ ﻏﲑﻫﺎ ﻣﻦ ﺍﻷﺟﻨﺎﺱ ﻭﻷﻬﻧﺎ ﻣﱴ ﺃﹸ ْﺷﹺﺒ َﻌ ْ‬
‫ﻋﻠﻤﻬﺎ ﺑﻔ ْﺮ ﹺ‬
‫ﻷﻭﻻﺩﻫﺎ ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻷﻣﻢ ﺃﻣﺜﺎﳍﺎ ﻋﻤﻞﹲ ﻣﺴﺨﻮﻁ ﻭﺍﻟﻌﺮﺏُ ﻻ ﺗﺘﻌﺼﺐ ﻟﻠﺴﻨّﻮﺭ ﻋَﻠﹶﻰ ﺍﻟﻀﺐﱢ ﻓﻴُﺘﻮﻫﱠﻢ ﻋﻠﻴﻬﺎ ﰲ ﺫﻟﻚ‬
‫ﻑ ﺍﳊﻖﱢ ﻭﺇﳕﺎ ﻫﺬﺍ ﻣﻨﻜﻢ َﻋﻠﹶﻰ ﺟﻬﺔ ﻗﻮﻟﻜﻢ ﰲ ﺍﻟﺴﻨﻮﺭ ﺇﺫﺍ َﻧ ﺠَﺚ ﻟﻨ ﺠْﻮﻩ ﰒ ﺳﺘﺮﻩ ﰒ ﻋﺎﻭ َﺩ ﺫﻟﻚ ﺍﳌﻜﺎﻥ‬
‫ﺧﻼ ُ‬

‫ﻓﺸﻤّﻪ ﻓﺈﺫﺍ ﻭﺟﺪ ﺭﺍﺋﺤﺔﹰ ﺯﺍﺩ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺘﺮﺍﺏ ﻓﻘﻠﺘﻢ ‪ :‬ﻟﻴﺲ ﺍﻟﻜﺮ َﻡ ﻭﺳﺘﺮ ﺍﻟﻘﺒﻴﺢ ﺃﺭﺍﺩ ﻭﺇﳕﺎ ﺃﺭﺍﺩ ﺗﺄﻧﻴﺲ ﺍﻟﻔﺄﺭ ﻓﻨﺤ ُﻦ‬
‫ﻒ ﺍﻟﻀﻤﲑ ﻭﻋﻠﻰ ﺃﻥ ﺍﻟﺬﻱ ﻗﻠﹾﺘﻤﻮﻩ‬ ‫ﻉ ﻣﻦ ﺗﺼﺎﺭﻳ ِ‬‫ﻻ َﻧ َﺪ ﻉُ ﻇﺎﻫﺮ ﺻﻨﻴﻌَﻪ ﺍﻟﺬﻱ ﻻ ﺣُﻜﻢ ﻟﻪ ﺇﻻ ﺍﳉﻤﻴﻞ ِﻟﻤَﺎ ﻳﺪّﻋﻲ ﻣُﺪّ ﹴ‬
‫ﺇﻥ ﻛﺎﻥ ﺣﻘﹼﹰﺎ ﻓﺎﻟﺬﻱ ﺃﻋﻄﻴﺘﻤﻮﻩ ﻣﻦ ﻓﻀﻴﻠﺔ ﺍﻟﺘﺪﺑﲑ ﺃﻛﺜﺮ ﳑﺎ ﺳﻠﺒْﺘﻤﻮﻩ ﻣﻦ ﻓﻀﻴﻠﺔ ﺍﳊﻴﺎﺀ ‪.‬‬
‫ﺍﻟﻌﻴﻮﻥ ﺍﻟﱵ ﺗﺴﺮﺝ ﺑﺎﻟﻠﻴﻞ ﻗﺎﻝ ‪ :‬ﻭﺍﻟﻌﻴﻮﻥ ﺍﻟﱵ ﺗُﺴﺮﺝ ﺑﺎﻟﻠﻲ ‪ :‬ﻋﻴﻮﻥ ﺍﻷﺳْﺪ ﻭﺍﻷﻓﺎﻋﻲ ﻭﺍﻟﺴﻨﺎﻧﲑ ﻭﺍﻟﻨﱡﻤﻮﺭ ‪.‬‬
‫ﻭﺍ ُﻷ ْﺳ ُﺪ ُﺳﺠْﺮ ﺍﻟﻌﻴﻮﻥ ﻭﻋﻴﻮﻥ ﺍﻟﺴﻨﺎﻧﲑ ﻣﻨﻬﺎ ﺯُﺭﻕ ﻭﻣﻨﻬﺎ ﺫﻫﺒﻴﺔ ﻛﻌﻴﻮﻥ ﺃﺣﺮﺍﺭ ﺍﻟﻄﲑ ﻭﻋِﺘﺎﻗﻬﺎ ) ﺛﹶﺮﻳﺪٌ ﻛﺄﻥﹼ ﺍﻟﺴّ ْﻤ َﻦ ﰲ‬
‫ﺠﺮَﺍﺗِﻪ ** ﻧُﺠﻮ ُﻡ ﺍﻟﺜﱡﺮﻳﱠﺎ ﺃﻭ ُﻋﻴُﻮﻥ ﺍﻟﻀﱠﻴَﺎ ﹺﻭ ِﻥ ( ﺍﻟﻀﱠﻴﻮﻥ ‪ :‬ﺍﻟﺴّﻨّﻮﺭ ‪.‬‬
‫َﺣ َ‬

‫ﲔ َﻭﹶﻗ َﻊ ﻋﻠﻰ‬
‫ﲢﻘﻴﻖ ﰲ ﺍﻷﻟﻮﺍﻥ ﻭﺇﺫﺍ ﻗﺎﻝ ﺍﻟﻨﺎﺱ ‪ :‬ﺛﻮﺏ ﺃﺯﺭﻕ ﻓﺈﻬﻧﻢ ﻳﺬﻫﺒﻮﻥ ﺇﱃ ﻟﻮﻥ ﻭﺍﺣﺪ ﻭﺇﺫﺍ ﻭﺻﻔﻮﺍ ﺑﺬﻟﻚ ﺍﻟﻌ َ‬
‫ﻕ ﻭﻛﻞ ﺷﻲﺀ ﺫﻫﱯﱡ ﺍﻟﻌَﲔ ﻓﺈﺫﺍ ﻗﺎﻟﻮﺍ ‪ :‬ﺳﻨﻮﺭ ﺃﺯﺭﻕ ﱂ ﻳُ ْﺪ َﺭ‬ ‫ﻟﻮﻧﲔ ﻷﻥ ﺍﻟﺒﺎﺯﻱ ﻳﺴﻤﻰ ﺃﺯﺭﻕ ﻭﻛﺬﻟﻚ ﺍﻟﻌﻘﺎﺏ ﻭﺍﻟﺰﱡﺭﱠ ُ‬
‫ﺃﺫﻫﺒﻮﺍ ﺇﱃ ﺃﻟﻮﺍﻥ ﺍﻟﺜﻴﺎﺏ ﺃﻡ ﺇﱃ ﺃﻟﻮﺍﻥِ ﻋﻴﻮﻥ ﺍﻟﺒﺰﺍﺓ ‪.‬‬
‫ﲑ ﺷُ ﹾﻜﹶﻠ ِﺔ‬‫ﺐ ﻓﻴﻬﺎ ﻏ َ‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺻُ ﺤَﺎﺭٌ ﺍﻟﻌﺒﺪﻱﱡ ﺣﲔ ﻗﺎﻝ ﻟﻪ ﻣﻌﺎﻭﻳﺔ ‪ :‬ﻳﺎ ﺃﺯﺭﻕ ﻗﺎﻝ ‪ :‬ﺍﻟﺒﺎﺯﻱ ﺃﺯﺭَﻕ ﻭﺃﻧﺸﺪ ‪ ) :‬ﻭﻻ َﻋ ْﻴ َ‬
‫ﲑ ﺷُﻜﹾﻞﹲ ﻋﻴﻮﻧُﻬﺎ ( ﻭﺍﻟﺬﻫﺐ ﻗﺪ ﻳﻘﺎﻝ ﻟﻪ ﺃﺻﻔﺮ ﻭﻳﻘﺎﻝ ﻟﻪ ﺃﲪﺮ ‪.‬‬
‫ﻋﻴﻨﹺﻬﺎ ** ﻛﺬﺍﻙ ﻋِﺘﺎ ﻕُ ﺍﻟﻄ ﹺ‬
‫ﻕ ﺍﻟﻄﲑ‬
‫ﻭﻗﺎﻝ ﺑﻌﺾ ﺑﲏ َﻣ ْﺮﻭَﺍ ﹶﻥ ﻟﺒﻌﺾ ﻭﻟﺪ ﻣﺘﻤﱢﻢ ﺑﻦ ﻧُﻮﻳﺮﺓ ‪ :‬ﻳﺎ ﺃﲪﺮ ﻗﺎﻝ ‪ :‬ﺍﻟﺬﻫَﺐ ﺃﲪﺮ ﻓﻠﺬﻟﻚ ﺯﻋﻢ ﺃﻥ ( ﻋِﺘﺎ َ‬
‫ﺷُﻜﻞﹲ ﻋﻴﻮﻬﻧﺎ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻷﺧﻄﻞ ‪ ) :‬ﻭﻣﺎ ﺯﺍﻟﺖ ﺍﻟ ﹶﻘ ْﺘﻠﹶﻰ ﲤﹸﻮ ُﺭ ﺩﻣﺎﺅُﻫﻢ ** ﺑ ِﺪ ْﺟﹶﻠ ﹶﺔ ﺣﱴ ﻣﺎ ُﺀ ﺩِﺟﻠﺔ ﺃﺷﻜ ﹸﻞ ( ﻓﺎﻟﺸﱡﻜﻠﺔ ﻋﻨﺪﻫﻢ ﺗﻘﻊ ﻋﻠﻰ‬
‫ﺍﻟﺼﱡﻔﺮﺓ ﻭﺍﳊﻤﺮﺓ ﺇﺫﺍ ﺧﺎﻟﻄﺎ ﻏﲑﳘﺎ ‪.‬‬

‫ﺍﻟﺰﺭﻕ ﺍﻟﻌﻴﻮﻥ ﻣﻦ ﺍﻟﻌﺮﺏ‬

‫ﻓﻤﻦ ﺍﻟﺰﺭﻕ ﻣﻦ ﺍﻟﻨﺎﺱ ﺻُﺤﺎﺭٌ ﺍﻟﻌﺒﺪﻱﱡ ﻭﻋﺒ ُﺪ ﺍﻟﺮﲪﻦ ﺍﺑﻨُﻪ ﻭﺩﺍﻭُﺩ ﺑﻦ ﻣﺘﻤﱢﻢ ﺑﻦ ﻧﻮﻳﺮﺓ ﻭﺍﻟﻌﺒﺎﺱ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻋﺒﺪ‬
‫ﺍﳌﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ ﻭﻣﺮﻭﻥ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻣﺮﻭﺍﻥ ﻭﺳﻌﻴﺪ ﺑﻦ ﻗﻴﺲ ﺍﳍﻤﺪﺍﱐ ﻭﺯﺭﻗﺎ ُﺀ ﺍﻟﻴﻤﺎﻣﺔ ﻭﻫﻲ ﻋَﻨْﺰ ﻣﻦ ﺑﻨﺎﺕ ﻟﹸﻘﻤﺎﻥ‬
‫ﺑﻦ ﻋﺎﺩِﻳﺎ ‪.‬‬
‫ﺱ َﺯ ْﺭﻗﹶﺎ َﺀ‬
‫ﻭﻣﻦ ﺍﻟﺰﱡﺭﻕ ﳑﻦ ﻛﺎﻧﻮﺍ ﻳﺘﺸﺎﺀﻣﻮﻥ ﺑﻪ ‪ :‬ﻗﻴﺲ ﺑﻦ ﺯﻫﲑ ﻭﻛﺎﻥ ﺃﺯﺭﻕ ﻭﻛﺎﻥ ﺑﻜﺮﹰﺍ ﻭﺍﺑﻦ ﺑﹺﻜﹾﺮﻳﻦ ﻭﻛﺎﻧﺖ ﺍﻟﺒﺴﻮ ُ‬
‫ﺖ ﺑﹺﻜﺮﻳﻦ ﻭﳍﺎ ﺣﺪﻳﺚ ﻻ ﺃﺣﻘﹼﻪ ‪.‬‬ ‫ﻭﺑﻜﺮﹰﺍ ﺑﻨ َ‬
‫ﻭﻛﺎﻧﺖ ﺍﻟﺰّﺑّﺎﺀ ﺯﺭﻗﺎﺀ ﻭﺍﻟﺰﺭْﻕ ﺍﻟﻌﻴﻮﻥ ﻣﻦ ﺑﲏ ﻗﹶﻴﺲ ﺑﻦ ﺛﻌﻠﺒ ﹶﺔ ﻣﻨﻬﻢ ﺍﳌﺮﻗﱢﺸﺎﻥ ﻭﻏﲑﳘﺎ ‪.‬‬

‫ﻕ ﺃﻗﺸ َﺮ ﺃﲪ َﺮ ﺍﻟﻌﻴﻨﲔ ﺃﲪﺮ ﺍﳊﻤﺎﻟﻴﻖ‬

‫ﺍﳊﻤﺮ ﺍﳊﻤﺎﻟﻴﻖ ﻣﻦ ﺍﻟﻌﺮﺏ ﻭﺍﳊﻤ ُﺮ ﺍﳊﻤﺎﻟﻴﻖ ﻣﻦ ﺑﲏ ﺷﻴﺒﺎﻥ ﻭﻛﺎﻥ ﺍﻟﻨﻌﻤﺎﻥ ﺃﺯﺭ َ‬
‫ﺖ ﻟﻪ ** ﻻ ﺗﺄﻣﻨ ْﻦ ﺃﲪ َﺮ ﺍﻟﻌﻴﻨﲔﹺ‬
‫ﺖ ﺍﺑ َﻦ ﻋﻤﺎﺭ ﻭﻗﻠ ُ‬
‫ﻭﻓﻴﻪ ﻳﻘﻮﻝ ﺃﺑﻮ ﻗﹸﺮﺩﻭﺩﺓ ﺣﲔ ﻬﻧﻰ ﺍﺑﻦ ﻋﻤﺎﺭ ﻋﻦ ﻣﻨﺎﺩَﻣﺘﻪ ‪ ) :‬ﺇﱐ ﻬﻧﻴ ُ‬
‫ﻭﺍﻟﺸﻌﺮَﻩْ ( ) ﺇﻥ ﺍﳌﻠﻮﻙ ﻣﱴ ﺗﻨﺰ ﹾﻝ ﺑﺴﺎﺣﺘﻬ ْﻢ ** ﺗﻄﺮ ﺑﻨﺎﺭﻙ ﻣﻦ ﻧﲑﺍﻧﹺﻬﻢ ﺷﺮﺭﻩ ( ) ﻳﺎ ﺟ ﹾﻔَﻨ ﹰﺔ ﻛﺈﺯﺍﺀ ﺍﳊﻮﺽ ﻗﺪ ﻫﺪﻣﻮﺍ‬
‫ﺖ‬
‫** ﻭﻣﻨﻄﻘﹰﺎ ﻣﺜ ﹶﻞ ﻭﺷﻲ ﺍﻟﻴﻤﻨﺔِ ﺍﳊﱪ ْﻩ ( ﺷﻌﺮ ﰲ ﺍﻟﺰﺭﻕ ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﳘﺎﻡ ﺍﻟﺴّﻠﻮﱄﹼ ‪ :‬ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﻟﻘﺪ َﺯ ﹺﺭﹶﻗ ْ‬
‫ﻕ(‬
‫ﺿﺒﱢﻲﱟ ﻣﻦ ﺍﻟﻠﺆ ﹺﻡ ﺃﺯﺭ ُ‬
‫ﻋﻴﻨﺎﻙ ﻳﺎ ﺍﺑ َﻦ ﻣُ ﹶﻜﻌْﹺﺒ ﹴﺮ ** ﻛﻤﺎ ﻛ ﱡﻞ َ‬

‫ﺼﻲﱠ ﺍﳊﺎﺿﺮ ﺍﳌﺘﺨﻴﱢﻢ ( ﻣﻌﺎﺭﻑ ﰲ ﲪﺮﺓ‬‫ﺿ ْﻌ َﻦ ِﻋ ِ‬

‫ﻭﰲ ﺑﺎﺏ ﺁﺧﺮ ﻳﻘﻮﻝ ﺯُﻫﲑ ‪ ) :‬ﻓﻠﻤﺎ ﻭ َﺭ ْﺩ ﹶﻥ ﺍﳌﺎ َﺀ ُﺯﺭْﻗﹰﺎ ﺟﹺﻤﺎﻣُﻪ ** َﻭ َ‬
‫ﻕ ﺍﻟﻌﻴﻨﲔ ﺇﻻ ﻛﺎﻥ ﺳﻴﱢﺪﹰﺍ ﺷُﺠﺎﻋﹰﺎ ‪.‬‬ ‫ﻂ ﺃﲪ َﺮ ﻋﺮﻭ ﹺ‬ ‫ﺍﻟﻌﲔ ﻭﻗﺎﻝ ﻳﻮﻧﺲ ‪ :‬ﱂ ﺃ َﺭ ﻗ َﺮ ِﺷﻴّﹰﺎ ﻗ ﱡ‬
‫ﻭﺭﻭﻱ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻥ ﺃﺷﻜ ﹶﻞ ﺍﻟﻌﻴﻨﲔ ﺿﻠﻴﻊ ﺍﻟﻔﻢ ‪( .‬‬
‫ﺷﻌﺮ ﰲ ﺍﻟﺪﻋﺎﺀ ﻋﻠﻰ ﺍﻟﻔﺄﺭ ﻗﺎﻝ ‪ :‬ﻭﻧﺰﻝ ﺃﺑﻮ ﺍﻟﺮﱢﻋْﻞ ﺍﳉﺮﻣﻲّ ﺑﻌﺾ ﻗﺮﻯ ﺃﻧﻄﺎﻛَﻴ ﹶﺔ ﻓﻠﹶﻘﻲ ﻣﻦ ﺟﹺﺮﺫﺍﻬﻧﺎ ﺷﺮّﹰﺍ ﻓﺪﻋﺎ ﻋﻠﻴﻬﺎ‬
‫ﺚ ﺑﺮﻱ ﺍﻹﺳﺂﺩ ﺃﻭﺟﻬﻬﻢ ** ﻭﻣُ ْﻨ ﹺﺰ ﹶﻝ ﺍﳊﹸﻜﻢ ﰲ ﻃﻪ ﻭﺣﺎﻣﻴ ﹺﻢ (‬
‫ﺑﺎﻟﺴﻨﺎﻧﲑ ﻓﻘﺎﻝ ‪ ) :‬ﻳﺎ ﺭﺏ ﺷُ ْﻌ ٍ‬

‫ﺺ‬
‫ﺕ ﺍﳋﻄﺔ ُﺩ ﹸﻛ ٌﻦ ** ﻭﻗ ُ‬
‫ﺦ ﺛﻮﻱ ﺑﺎﻟﺸﺎﻡ ُﻣﻐْﺘﺮﺑﹰﺎ ** ﻧﺎﺋﻲ ﺍﻟﻨﺼﲑ ﺑﻌﻴ ِﺪ ﺍﻟﺪﺍﺭ ﻣﻬﻤﻮ ﹺﻡ ( ) ﺗﻜَﻨ ﹶﻔ ْﺘﻪُ ﻗﺮﻳﺒﺎ ُ‬
‫ﺢ ﻟﺸﻴ ﹴ‬
‫) ﺃﺗ ْ‬
‫ﺖ‬
‫ﺕ ﺍﳊﻴﺎﺯ ﹺﱘ ( ) ﺣﱴ ﺃﺑﻴ َ‬ ‫ﺐ ﺍﻟﺮﻗﺎﺏ ﺭﺣﻴﺒﺎ ُ‬ ‫ﺕ ﺍﳋﺮﺍﻃﻴﻢ ( ) ﺣﺠ ُﻦ ﺍﳌﺨﺎﻟﺐ ﻭﺍﻷﻧﻴﺎﺏ ﺷﺎﺑﺔﹲ ** ﻏﻠ ُ‬ ‫ﺏ ﻟﻄﻴﻔﺎ ُ‬
‫ﺍﻟﺮﻗﺎ ﹺ‬
‫ﻭﺯﺍﺩﻱ ﻏﲑ ﻣﻨﻌﻜ ﹴﻢ ** ﻋﻠﻰ ﺍﻟﻨﺰﻳﻞ ﻭﻻ ﻛﺮﺯﻱ ﲟﻌﻜﻮ ﹺﻡ ( ﻭﺃﻧﺸﺪَﱐ ﺍﺑ ُﻦ ﺃﰊ ﻛﺮﳝﺔ ﻟﻴﺰﻳ َﺪ ﺑ ﹺﻦ ﻧﺎ ﹺﺟﻴَﺔ ﺍﻟﺴﱠﻌْﺪﻱ ‪ :‬ﺳﻌ ِﺪ‬
‫ﺑﻦ ﺑﻜﺮ ﻭﻛﺎﻥ ﻟﻘ َﻲ ﻣﻦ ﺍﻟﻔﺄﺭ َﺟﻬْﺪﹰﺍ ﻓﺪﻋﺎ ﻋﻠﻴﻬ ﻦّ ﺑﺎﻟﺴﻨﺎﻧﲑ ﻓﻘﺎﻝ ‪ ) :‬ﺃﺯﻫﲑ ﻣﺎﻟﻚ ﻻ ﻳﻬﻤﻚ ﻣﺎ ﰊ ** ﺃﺧﺰﻯ ﺇﻟﻪ ﳏﻤﺪ‬
‫ﻑ ﻟﺮﻳﺢ ﻛﻞﱢ ﻗﻔﻴ ٍﺔ **‬
‫ﺃﺻﺤﺎﰊ ( ) ﻛﺤ ﹸﻞ ﺍﻟﻌﻴﻮﻥ ﺻﻐﲑﺓ ﺁﺫﺍﻧُﻬﺎ ** ﺟُﻨﺢ ﺍﳊﻨﺎﺩِﺱ ﻳﻌﺘﻮ ْﺭ ﹶﻥ ﺟﹺﺮﺍﰊ ( ) ُﺷﻢﱡ ﺍﻷﻧﻮ ِ‬
‫ﺏ(‬
‫ﻉ ﻣﺮﺗﺎ ﹺ‬
‫ﻳﻠﺤﻈ َﻦ ﳊﻆ ﻣﺮﻭ ﹴ‬

‫ﺏ ( ) ُﺷ ﺨُﺖ ﺍﳌﺨﺎﻟﺐ ﻭﺍﻷﻧﺎﻳﺐﹺ ﻭﺍﻟﺸﻮﻯ **‬ ‫ﺖ ﺃﺑﺪﺍﻬﻧﺎ ** ﺻُﻌ ﹸﻞ ﺍﻟﺮﱡﺅﻭ ﺱﹺ ﻃﻮﻳﻠ ﹶﺔ ﺍﻷﺫﻧﺎ ﹺ‬
‫) ُﺩ ﹾﻛ ُﻦ ﺍﳉﺒﺎﺏ ﺗﺪﺭﻋ ْ‬
‫ﺲ‬
‫ﺏ ( ) ﺗَﺮﻣِﻲ ﺑﻐُ ْﺒ ﹴ‬
‫ﺹ ﺑﻌﻴﺪ ﹶﺓ ﺍﻷﻃﻨﺎ ﹺ‬
‫ﺏ ( ) ﺃﺳﻘﹶﻰ ﺍﻹﻟ ُﻪ ﺑﻼﺩﻫﻦﱠ ﺳﺤﺎﺋﺒﹰﺎ ** ﹸﻏﺮّ ﺍﻟﻨﱠﺸَﺎ ﹺ‬ ‫ﺛ ﺠْﻞ ﺍﳋﺼﻮﺭ ﺭَﺣﻴﺒﺔ ﺍﻷﻗﺮﺍ ﹺ‬
‫ﺢ ﺍﳉﺒﺎ ِﻩ ﺭﻫﻴﻔ ِﺔ‬
‫ﺏ ( ) ﻏﹸﻠﺐ ﺍﻟﺮﱢﻗﺎﺏ ﻟﻄﻴﻔﺔ ﺃﻋﺠﺎﺯُﻫﺎ ** ﻓﹸﻄ ﹺ‬
‫ﻉ ﺍﻟﺴﻨﺠﺎ ﹺ‬
‫ﺖ ** ﻣﻨﻬﺎ ﺍﳉﻠﻮ ُﺩ ﻣﺪﺍﺭ َ‬ ‫ﺴ ْﺮَﺑﹶﻠ ْ‬
‫ﻛﺎﻟﻠﻴﻮﺙ ﺗ َ‬
‫ﺏ ( ﻭﳓﻦ ﻧﻈ ﻦﱡ ﹶﺃﻥﹼ ﻫﺬﻩ ﺍﻟﻘﺼﻴﺪ ﹶﺓ ﻣﻦ ﺗﻮﻟﻴﺪ ﺍﺑ ﹺﻦ‬‫ﺏ ( ) ﻣُﺘﺒﻬﻨْﺴَﺎﺕٍ ﻟﻠﻄﺮﺍ ِﺩ ﻛﺄﹶﻬﻧﺎ ** ﺁﺳﺎ ُﺩ ﺑﻴﺸ ﹶﺔ ﺃﹸﺩﳎﺖ ﲞﻀﺎ ﹺ‬
‫ﺍﻷﻧﻴﺎ ﹺ‬
‫ﺃﰊ ﻛﺮﳝﺔ‬

‫ﺐ ﺍﻟﺒﺼﺮ ﺑﺎﻟﻠﻴﻞ ﻭﻛﺬﻟﻚ ﺍﻟﻔﺄﺭﺓ ﺳﻮﺩﺍ ُﺀ ﺍﻟﻌﻴﻨﲔ ﻭﻫﻲ ﰲ ﺫﻟﻚ ﺛﺎﻗﺒﺔ ﺍﻟﺒﺼﺮ ‪.‬‬
‫ﻣﻌﺎﺭﻑ ﰲ ﺍﻟﺴﻨﻮﺭ ﻭﺍﻟﺴﻨّﻮﺭ ﺛﺎﻗ ُ‬
‫ﺾ ‪ ) .‬ﻣﻘﺎﺭﻧﺔ ﺑﲔ ﺍﻟﺴﱢﻨﻮﺭ‬
‫ﻕ ﺍﻟﻄﻌﺎ َﻡ ﺍﳊﺎﺭّ ﻭﺍﳊﺎﻣ َ‬
‫ﻒ ﺍﳍﺎﻣﺔ ﻭﻫﺎﻣﺘﻪ ﻣﻦ ﻣَﻘﺎﺗِﻠﻪ ﻭﻻ ﻳﺴﺘﻄﻴﻊُ ﺃ ﹾﻥ ﻳﺬﻭ َ‬
‫ﻭﺍﻟﺴﻨﱠﻮْﺭُ ﺿﻌﻴ ُ‬
‫ﺕ‬
‫ﲑ ﺍﻷﲰﺎﺀ ﺍﻟﻘﺎﺋﻤ ِﺔ ﺑﺄﻧﻔﺴﻬﺎ ﻏﲑ ﺍﳌﺸﺘﻘﺎﺕ ﻭﻻ ﺃﻬﻧﺎ ﲡﻤﻊ ﺍﻟﺼﻔﺎ ِ‬ ‫ﻭﺍﻟﻜﻠﺐ ( ﻗﺎﻝ ‪ :‬ﻭﻟﻠﺴﻨﻮﺭ ﻓﻀﻴﻠﺔﹲ ﺃﺧﺮﻯ ‪ :‬ﺃﻧﻪ ﻛﺜ ُ‬
‫ﻂ ﻭﺍ ِﳍﺮﱡ ﻭﺍﻟﻀﱠﻴْﻮَﻥ ﻭﺍﻟﺴﻨﱠﻮْﺭ ‪.‬‬
‫ﻭﺍﻷﻋﻤﺎ ﹶﻝ ﺑﻞ ﻫﻲ ﺃﲰﺎﺀٌ ﻗﺎﺋﻤﺔﹲ ﻣﻦ ﺫﻟﻚ ‪ :‬ﺍﻟﻘ ﱡ‬
‫ﺐ ﻭﻻ ﻟﻠﺪﱢﻳﻚ ﺍﺳ ُﻢ ﺇﻻ ﺍﻟﺪﻳﻚ ‪.‬‬ ‫ﻭﻟﻴﺲ ﻟﻠﻜﻠﺐ ﺍﺳﻢٌ ِﺳﻮَﻯ ﺍﻟﻜﻠ ﹺ‬
‫ﻭﻟﻴﺲ ﻟﻸﺳﺪ ﺍﺳﻢٌ ﺇﻻ ﺍﻷﺳﺪ ﺍﻟﻠﱠﻴﺚ ﻭﺃﻣﱠﺎ ﺍﻟﻀﻴﻐﻢ ﻭﺍﳋﻨﺎﺑﺲ ﻭﺍﻟﺮﱢﺋﺒﺎ ﹸﻝ ﻭﻏﲑﻫﺎ ﻓﻠﻴﺴﺖ ﲟﻘﻄﻮﻋﺔ ﻭﺍﻟﺒﺎﻗﻲ ﻟﻴﺴﺖ‬
‫ﺑﺄﲰﺎ ٍﺀ ﻣﻘﻄﻮﻋ ٍﺔ ﻭﻻ ﺗﺼﻠﺢ ﰲ ﻛﻞ ﻣﻜﺎﻥ ‪.‬‬

‫ﻭﻛﺬﻟﻚ ﺍﳋﻤﺮ ﻓﺈﺫﺍ ﻗﺎﻟﻮﺍ ‪ :‬ﻗﻬﻮﺓ ﻭﻣﺪﺍﻣ ﹰﺔ ﻭ ُﺳ ﻼﹶﻑ ﻭﺧَﻨْﺪَﺭﹺﻳﺲٌ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ﻓﺈﳕﺎ ﺗﻠﻚ ﺃﲰﺎﺀٌ ﻣﺸﺘﺮﻛﺔ ﻭﻛﺬﻟﻚ‬
‫ﺍﻟﺴﻴﻒ ﻭﻟﻴﺲ ﻫﺬﻩ ﺍﻷﲰﺎ ُﺀ ﻋﻨﺪ ﺍﻟﻌﺎﻣﺔ ﻛﺬﻟﻚ ‪.‬‬
‫ﺤﺒﱠﺔ ﺍﻟﻨﱢﺴﺎﺀ ﻭﻣﻌﻪ ﻣﻦ ﺍﻹﻟﻒ ﻭﺍﻷﻧﺲ ﻭﺍﻟﺪﻧُﻮﱢ ﻭﺍﳌﻀﺎﺟﻌ ِﺔ ﻭﺍﻟﻨﻮﻡ ﰲ‬
‫ﻗﺎﻝ ‪ :‬ﻭﻋﻠﻰ ﺍﻟﺴّﻨﻮﺭ ﻣﻦ ﺍﶈﺒﺔ ﻭﻻ ﺳﻴﻤﺎ ﻣﻦ َﻣ َ‬
 ‫ﺍﻟﻠﱢﺤﺎﻑ ﺍﻟﻮﺍﺣﺪ ﻣﺎ ﻟﻴﺲ ﻣﻊ ﺍﻟﻜﻠﺐ ﻭﻻ ﻣﻊ ﺍﳊﻤﺎﻡ ﻭﻻ ﻣﻊ ﺍﻟﺪﱠﺟﺎﺝ ﻭﻻ ﻣﻊ ﺷﻲﺀ ﳑﺎ ﻳﻌﺎﻳﺶ ﺍﻟﻨﺎﺱ ‪.‬‬
‫ﺏ ﻭﺍﻟﻜﻼﺏ ﻛﻠﹼﻬﺎ ﺃﻫﻠﻴﺔ‬‫ﻫﺬﺍ ﻭﻣﻨﻬﺎ ﺍﻟﻮﺣﺸﻲ ﻭﺍﻷﻫﻠﻲّ ﻓﻠﻮﻻ ﹸﻗﻮّ ﹸﺓ ﺣﺒﱢﻪ ﻟﻠﻨﺎﺱ ﳌﺎ ﻛﺎﻥ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ ﺃﻛﺜ َﺮ ﻣﻦ ﺍﻟﻜﻼ ﹺ‬
‫‪.‬‬
‫ﺐﰲ‬
‫ﺐ ﺍﻟﻔﻢ ﻟﻜﺜﺮ ِﺓ ﺭﻳﻘﻪ ﻭﻟﺒُﻌﺪ ﻗﺮﺍﺑَﺘِﻪ ﻭﻣﺸﺎ ﹶﻛﻠﹶﺘﻪ ﻟ ﻸَﺳﺪ ﻭﺇﳕﺎ ﺍﻟﻌﺠ ُ‬
‫ﺐ ﻃﻴﱢ َ‬
‫ﺐ ﺇﻥ ﻳﻜﻮﻥ ﺍﻟﻜﻠ ُ‬
‫ﻗﺎﻟﻮﺍ ‪ :‬ﻭﻟﻴﺲ ﺑﻌﺠﻴ ﹴ‬
‫ﺐ ﻓﻢ ﺍﻟﺴﻨﱠﻮﺭ ﻭﻛﺄﻧﻪ ﰲ ﺍﻟﺸّﺒﻪ ﻣﻦ ﺃﺷﺒﺎﻝ ﺍﻷﺳﺪ ‪.‬‬ ‫ﻃﻴ ﹺ‬
‫ﻭﻣﻦ ُﻳ ﹶﻘﺒﱢﻞ ﺃﻓﻮﺍﻩ ﺍﻟﺴﻨﺎﻧﲑ ﻭﺃﺟْﺮﺍﺀﻫﺎ ﻣﻦ ﺍﳋﺮﺍﺋﺪ ﻭﺭﺑﱠﺎﺕ ﺍﳊِﺠﺎﻝ ﻭﺍﳌﺨﺪﱠﺭﺍﺕ ﻭﺍﳌﻄﻬﱠﻤﺎﺕ ﻭﺍﻟﻘﻴﻨﺎﺕ ﺃﻛﺜﺮ ﻣﻦ ﺃﻥ‬
‫ﳉﺮﱠﺓ ﻣﻦ‬
‫ﻳُﺤﺼﻰ ﳍﻦﱠ ﻋﺪﺩ ﻭﻛﻠﻬ ﻦﱠ ﳜﱪ ﹶﻥ ﻋﻦ ﺃﻓﻮﺍﻫﻬﺎ ﺑﺎﻟﻄﱢﻴﺐ ﻭﺍﻟﺴﻼﻣ ِﺔ ﳑﺎ ﻋﻠﻴﻪ ﺃﻓﻮﺍ ُﻩ ﺍﻟﺴﺒﺎﻉ ﻭﺃﻓﻮﺍ ُﻩ ﺫﻭﺍﺕ ﺍ ِ‬
‫ﺍﻷﻧﻌﺎﻡ ‪.‬‬

‫ﺏ ﻭﻻ ﻣﻦ‬
‫ﻂ ﻭﻻ ﻣﻦ ﻛﻼ ﹴ‬
‫ﻚ ﻭﻣﺎ ﻛﺎﻥ ﺫﻟﻚ ﻣﻦ ﺣﺎﺭﺱ ﻗ ﱡ‬
‫ﺐ ﺃﻭ ﺩِﻳ ٍ‬
‫ﻂ ﻭﻻ ﺭﻓﻴﻌﺔ ﻗ ﺒﱠﻠﺖ ﹶﻓ َﻢ ﻛﻠ ﹴ‬
‫ﻭﻣﺎ ﺭﺃﻳﻨﺎ ﻭﺿﻴﻌﺔ ﻗ ﱡ‬
‫ﻣﻜﻠﱢﺐ ﻭﻻ ﻣﻦ ُﻣﻬَﺎﺭﹺﺵ ‪.‬‬
‫ﻍ ﻟﻪ ﺍﻟﺸﻨﻮﻑ ﻭﺍﻷﻗﹾﺮﻃﹶﺔ ﻭﻳُﺘﺤﻒ ﻭﻳﺪﻟﱠﻞ ‪.‬‬ ‫ﺨﻀَﺐ ﻭﺗُﺼﺎ ﹸ‬ ‫ﻭﺍ ﻟﺴﻨﻮﺭ ُﻳ ْ‬
‫ﻭ َﻣ ْﻦ ﺭَﺃﻯ ﺍﻟﺴﻨﻮْﺭ ﻛﻴﻒ ﻳَﺨِﺘﻞﹸ ﺍﻟﻌُﺼﻔﻮ َﺭ ﻣﻊ َﺣ ﹶﺬ ﹺﺭ ﺍﻟﻌُﺼﻔﻮﺭ ﻭﺳُﺮﻋﺔ ﻃﲑﺍﻧﻪ ﻋﻠﻰ ﺃﻥ ﺟﹺﻬﺘﻪ ﰲ ﺍﻟﺼﻴ ِﺪ ﺟﹺﻬ ﹸﺔ ﺍﻟﻔﻬﺪ‬
‫ﻒ ﻳﺮﺗﻔ ُﻊ ﺑﻮَﺛﹾﺒﺘﻪ ﺇﱃ ﺍﳉﺮﺍﺩﺓ ﰲ ﺣﺎﻝ ﻃﲑَﺍﻬﻧﺎ ﻋﻠﻢ ﺃﻧﻪ ﺃ ْﺳ َﺮ ﻉُ ﻣﻦ ﺍﳉﺮﺍﺩﺓ ‪.‬‬
‫ﻭﺍﻷﺳﺪ ﻭﻣ ْﻦ ﺭﺁﻩ ﻛﻴ َ‬
‫ﻭﻟﻪ ﺇﻫﺎﺏٌ ﻓﻀﻔﺎﺽٌ ﻭﻗﻤﻴ ﺺٌ ﻣﻦ ﺟﹺﻠﺪﻩ ﻭﺍﺳﻊٌ ﳝﻮﺝ ﻓﻴﻪ ﺑﺪﻧُﻪ ﻭﻫﻮ ﳑﺎ ﻳﻀﺒﻊ ﻟﺴﻌَﺔ ﺇﺑﻄﻴﻪ ﻭﻟﻮ (‬
‫ﺐ ﺍﳋﻴﺰُﺭﺍﻥ ﻟ ﹶﻔ َﻌ ﹶﻞ ‪.‬‬
‫ﺷﺎﺀ ﺇﻧﺴﺎﻥ ﺃﻥ ﻳﻌ ِﻘ َﺪ ﺻُ ﹾﻠَﺒﻪُ ﻭَﻳ ﹾﺜﹺﻨ َﻲ ﺃﻭﱠﻟﹶﻪ َﻋﻠﹶﻰ ﺁﺧِﺮﻩ ﻛﻤﺎ ﻳُﺜﹾﻨَﻰ ﺍِﳌ ﺨْﺮﺍﻕ ﻭﻛﻤﺎ ﻳﺜﲎ ﻗﻀﻴ ُ‬
‫ﺐ ﺍﻹﻫﺎﺏ ﻭﺍﺳﻊ‬ ‫ﻒ ﺍﻟ ﹶﻔ َﺮﺱُ ﺑﺄﹶﻧﻪ ﺭﻫِﻞ ﺍﻟﻠﱠﺒﺎﻥ ﺭﺣﻴ ُ‬ ‫ﻭﻳﻮﺻ ُ‬

‫ﺍﻵﺑﺎﻁ ﻭﻋﻴﺐ ﺍﳊﻤﺎﺭ ﻟﻠﻜﺰَﺍﺯﺓ ﺍﻟﱵ ﰲ ﻳﺪﻳﻪ ﻭﰲ ﻣﻨﻜﺒﻴﻪِ ﻭﺍﻧﻀﻤﺎﻣﻬﻤﺎ ﺇﱃ ﺇﺑﻄﻴﻪ ﻭ ﺿِﻴﻖ ﺟﻠ ِﺪ ِﻩ ﻭﺇﳕﺎ ﻳﻌﺪُﻭ ﺑﻌُﻨﻘﻪ ‪.‬‬

‫ﺍﻟﺘﺠﺎﺭﺓ ﰲ ﺍﻟﺴﻨﺎﻧﲑ‬

‫ﻗﺎﻟﻮﺍ ‪ :‬ﻭﻟﻠﺴﻨﻮﺭ ﲡﱠﺎﺭٌ ﻭﺑﺎﻋﺔ ﻭﺩﻻﱠﻟﻮﻥ ﻭﻧﺎ ﺱٌ ﻳﻌﺮﻓﻮﻥ ﺑﺬﻟﻚ ﻭﳍﺎ ﺭَﺍ ﺿَﺔ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺴﱢ ْﻨ ِﺪﻱﱡ ﺑﻦ ﺷﺎﻫﻚ ‪ :‬ﻣﺎ ﺃﻋﻴﺎﱐ ﺃﺣﺪٌ ﻣﻦ ﺃﻫﻞ ﺍﻷﺳﻮﺍﻕ ‪ :‬ﻣﻦ ﺍﻟﺘ ﺠّﺎﺭ ﻭﻣﻦ ﺍﻟﺒﺎﻋﺔ ﻭﺍﻟﺼﻨّﺎﻉ ﻛﻤﺎ ﺃﻋﻴﺎﱐ‬
‫ﺏ ﺍﻟﺴﻨﺎﻧﲑ ﻳﺄﺧﺬﻭﻥ ﺍﻟﺴﻨّﻮْﺭ ﺍﻟﺬﻱ ﻳﺄﻛﻞ ﺍﻟ ِﻔﺮَﺍﺥ ﻭﺍﳊﻤﺎ َﻡ ﻭﻳﻮﺍﺛﺐ ﺃﻗﻔﺎﺹ ﺍﻟﻔﻮﺍﺧِﺖ ﻭﺍﻟﻮﺭﺍﺷﲔ ﻭﺍﻟﺪّﺑﺎﺳِﻲ‬ ‫ﺃﺻﺤﺎ ُ‬
‫ﺸ َﻐﻠﹶﻪ ﺍﻟﺪﱡَﻭَﺍﺭ ﰒ ﻳﺪﺧِﻠﻮﻧﻪ ﰲ ﻗﻔﺺ‬
‫ﻭﺍﻟﺸﱠﻔﺎﻧﲔ ﻳﻮﺩ ِﺧﻠﹸﻮﻧﻪ ﰲ َﺩﻥﱟ ﻭﻳﺸﺪﱡﻭﻥ ﺭﺃﺳَﻪ ﰒ ﻳﺪ ْﺣﺮﹺﺟﻮﻧﻪ ﻋﻠﻰ ﺍﻷﺭﺽ ﺣﱴ َﻳ ْ‬
‫ﺥ ﻭﺍﳊﻤﺎﻡ ﻓﺈﺫﺍ ﺭﺁﻩ ﺍﳌﺸﺘﺮﻱ ﺭﺃﻯ ﺷﻴﺌﺎﹰ ﻋﺠﺒﹰﺎ ﻭﻇﻦّ ﺃﻧﻪ ﻗﺪ ﻇﻔﺮ ﲝﺎﺟﺘﻪ ﻓﺈﺫﺍ ﻣﻀﻰ ﺑﻪ ﺇﱃ ﺍﻟﺒﻴﺖ ﻣَﻀﻰ‬
‫ﻓﻴﻪ ﺍﻟﻔﺮﺍ ُ‬
‫ﺑﺸﻴﻄﺎ ٍﻥ ﻓﻴ ﺠْﻤﻊ ﻋﻠﻴﻪ‬

‫ﺐ ﺳِﻮﺍﻫﺎ ‪.‬‬
‫ﻱ ﻋﻠﻴﻬﺎ ﱂ ﻳﻄ ﹸﻠ ْ‬
‫ﺿ ﹺﺮ َ‬
‫ﺑﻠﻴﱠﺘﲔ ﺇﺣﺪﺍﳘﺎ ﺃ ﹾﻛ ﹸﻞ ﻃﻴﻮﺭﻩ ﻭﻃﻴﻮﺭ ﺍﳉﲑﺍﻥ ﻭﺍﻟﺜﺎﻧﻴﺔ ﺃﻧﻪ ﺇﺫﺍ َ‬
‫ﺐ‬
‫ﺕ ﻳﻮﻣﹰﺎ ﻭﺃﻧﺎ ﺃ ﺭﻳ ُﺪ ﻣﻨﺰ ﹶﻝ ﺍﳌﻜﹼﻲ ﺑﺎﻷﺳﺎﻭﺭﺓ ﻭﺇﺫﺍ ﺍﻣﺮﺃﺓ ﻗﺪ ﺗﻌﻠﹼﻘﹶﺖ ﺑﺮﺟُﻞ ﻭﻫﻲ ﺗﻘﻮﻝ ‪ :‬ﺑﻴﲏ ﻭﺑﻴﻨﻚ ﺻﺎﺣ ُ‬ ‫ﻭﻣﺮﺭ ُ‬
‫ﻒ ﺍﻟﻘﺪُﻭﺭ ﻭﻻ ﻳﺪﻧﻮ ﻣﻦ ﺍﳊﻴﻮﺍﻥ‬
‫ﺏ ﺍﻟﻔﺮﺍﺥ ﻭﻻ ﻳﻜﺸ ُ‬‫ﺖ ﺃﻧﻪ ﻻ ﻳﻘﺮ ُ‬
‫ﺴﹶﻠ ﺤَﺔ ﻓﺈﻧﻚ ﺩَﻟﻠﹾﺘَﻨﹺﻲ َﻋﻠﹶﻰ ِﺳﻨﱠ ْﻮ ﹴﺭ ﻭﺯﻋﻤ َ‬
‫ﺍﳌ ْ‬
‫ﺖ‬
‫ﺖ ﺑﻪ ﺇﱃ ﺍﻟﺒﻴﺖ ﻣﻀﻴ ُ‬
‫ﻭﺯﻋﻤﺖ ﺃﻧﻚ ﺃﺑﺼﺮ ﺍﻟﻨﺎﺱ ﺑﺴﻨﻮﺭ ﻓﺄﻋﻄﻴﺘُﻚ ﻋﻠﻰ ﺑﺼﺮﻙ ﻭ ﺩﻻﻟﺘﻚ ﺩﺍﻧﹺﻘﺎﹰ ﻓﻠﻤﺎ ﻣﻀﻴ ُ‬
‫ﻍ ﻣﻨﺎ ﻭﳓ ُﻦ ﻣﻨﺬ ﲬﺴ ِﺔ ﺃﻳﺎ ﹴﻡ ﳓﺘﺎﻝ ﰲ ﺃﺧﺬﻩ ﻭﻫﺎ ﻫﻮ ﺫﺍ ﻗﺪ ﺟﺌﺘﻚ ﺑﻪ ﻓ ُﺮ ﺩﱠ‬ ‫ﻚ ﺍﳉﲑﺍ ﹶﻥ ﺑﻌﺪ ﺃﻥ ﻓﺮ ﹶ‬
‫ﺑﺸﻴﻄﺎﻥ ﻗﺪ ﻭﺍﻟﻠﹼﻪ ﺃ ْﻫﹶﻠ َ‬
‫ﻼ ﻭﻻ ﻛﺜﲑﹰﺍ ‪.‬‬
‫ﺼﺮُ ﻣﻦ ﺍﻟﺴﻨﺎﻧﲑ ﻗﻠﻴ ﹰ‬
‫َﻋﹶﻠﻲﱠ ﺩﺍﻧﻘﻲ ﻭﺧُﺬ ﲦﻨﻪ ﻣﻦ ﺍﻟﺬﻱ ﺑﺎﻋﲏ ﻭﻻ ﻭﺍﻟﻠﹼﻪ ﺇﻥ ﺗُ ْﺒ ِ‬

‫ﻗﺎﻝ ﺍﻟﺪﻻﹼﻝ ‪ :‬ﺍﻧﻈﺮﻭﺍ ﺑﺄﻱﱢ ﺷﻲﺀ ﺗﺴﺘﻘﻴﻠﲏ ﻭﻻ ﻭﺍﻟﻠﹼﻪ ﺇ ﹾﻥ ﰲ ﻧﺎﺣﻴﺘﻨﺎ ﻓﺘًﻰ ﻫﻮ ﺃﺑﺼ ُﺮ ﺑﺴﻨﻮﺭ ﻣﻨﱢﻲ ﻭﺫﻟﻚ ﻣﻦ َﻣ ﻦﱢ ﺳﻴﱢﺪﻱ‬
‫ﻭﻣﻮﻻﻱ ‪.‬‬
‫ﺖ ﻟﻠﺪﱠﻻﹼﻝ ‪ :‬ﻭﻻ ﻭﺍﻟﻠﹼﻪ ﺇﻥ ﰲ ﻫﺬﻩ ﺍﻟﻨﺎﺣﻴﺔ ﻓﺘًﻰ ﻫﻮ ﺃﺷﻜﺮ ﻟﻠﹼﻪ ﻣﻨﻚ ‪.‬‬
‫ﻓﻘﻠ ُ‬

‫ﺃﻛﻞ ﺍﻟﺴﻨﺎﻧﲑ‬

‫ﺐ ﺃﺣَﺪٌ ﺇﻻ ﰲ ﺍﻟ ﹾﻔﺮﻁ ‪.‬‬

‫ﻭﻧﺎﺱ ﻳﺄﻛﻠﻮﻥ ﺍﻟﺴﻨﺎﻧﲑَ ﻭﻳﺴﺘﻄﻴﺒﻮﻬﻧﺎ ﻭﻟﻴﺲ ﻳﺄﻛﻞ ﺍﻟﻜﻠ َ‬
‫ﻭﺍﻟﻌﺎﻣﺔ ﺗﺰﻋﻢ ﺃﻥ ﻣﻦ ﺃﻛﻞ ﺍﻟﺴﱢﻨﱠﻮْﺭ ﺍﻷﺳﻮﺩ ﱂ َﻳ ْﻌ َﻤ ﹾﻞ ﻓﻴﻪ ﺍﻟﺴﺤﺮ ﻭﺍﻟﻜﻠﺐُ ﻻ ﻳﺆﻛﻞ ‪.‬‬
‫ﻒ‬
‫ﺨﺼَﻰ ﻭﺗﻠﻚ ﺣﻴﻠﺔ ﻷﻫﻞ ِﺣﻤْﺺ ﻭﻟﻴﺴﺖ ﻋﻨﺪﻧﺎ ﻓﻴﻪ ﺣﻴﻠﺔ ﻛﻴ َ‬
‫ﺃﻛﻞ ﺍﻟﺪﻳﻚ ﻭﺍﻟﺪﻳﻚ ﺧﺒﻴﺚ ﺍﻟﻠﺤﻢ َﻋﻀِﻠﻪ ﺇﻻ ﺃﻥ ُﻳ ْ‬
‫ﲔ(‬
‫ﺴَﺒ ِﻄﺮﱟ ﻣﺘﲔ ) ﻟﻴﺲ ﻳَﺨﻔﻰ ﻋﻠﻴﻚ ﺣﲔ ﺗﺮﺍﻫﺎ ** ﺃﻬﻧﺎ ُﻋﺪّﺓﹲ ﻟﺪﺍ ٍﺀ ﺩﻓ ﹺ‬
‫ﺻﱪﻱ ﻋﻦ ﻣﺜ ﹺﻞ ﺟُﻤ ﺠُﻤﺔ ﺍﳍﺮﱢ ﺗﺜﻨﱠﻰ ﲟُ ْ‬

‫ﺾ ﺃﺻﺤﺎﺏ ﺍﻟﺘﻔﺴﲑ ﺃﻥ ﺍﻟﺴﱠﻜﻴﻨﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﰲ ﺗﺎﺑﻮﺕ‬

‫ﺾ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﺑﻌ ُ‬
‫ﺳﻜﻴﻨﺔ ﺍﻟﺘﺎﺑﻮﺕ ﻗﺎﻟﻮﺍ ‪ :‬ﻭﺯﻋﻢ ﺑﻌ ُ‬
‫ﻣﻮﺳﻰ ﻛﺎﻧﺖ ﺭﺃﺱ ِﻫﺮﱟ ‪.‬‬
‫ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ ﻗﺎﻟﻮﺍ ‪ :‬ﻭﻗﻠﺘﻢ ﰲ ﺍﻻﺷﺘﻘﺎﻕ ﻣﻦ ﺍﺳﻢ ﺍﻟﻜﻠﺐ ‪ :‬ﻛﻠﹶﻴﺐ ﻭﻛﻼﺏ ﻭ َﻣ ﹾﻜﻠﹶﺒﺔ ﻭﻣُﻜﺎﻟﺐ ﻭﺃﺻﺎﺏ ﺍﻟﻘﻮ َﻡ‬
‫ﹸﻛ ﹾﻠﺒَﺔ ﺍﻟﺰﻣﺎﻥ ﻣﺜﻞ ﻫُﻠﹾﺒﺔ ﻭﻫﻲ ﺍﻟﺸﺪﱠﺓ ‪.‬‬
‫ﻭﺍﻟﻜِﻼﺏُ ﻭﺍ ِﺣﺪُﻫﺎ ﹶﻛﻠﹾﺐ ﻭﲡﻤﻊ ﻋﻠﻰ ﻛﻼﺏ ﻭﺃﻛﻠﺐ ﻭﻛﻠﻴﺐ ﻛﻤﺎ ﳚﻤﻊ ﺍﻟُﺒ ﺨْﺖ ﺑَﺨﻴﺘﹰﺎ ﻭﺃﲞُﺘﹰﺎ ‪.‬‬
‫ﺏ ﺍﻟﺼﱠ ْﻴ َﺪ ﻭﻗﺎﻝ‬
‫ﻼ َ‬
‫ﻭﺍﻟﻜﹶﻼﹼﺏ ﺑﺘﺜﻘﻴﻞ ﺍﻟﻼﻡ ‪ :‬ﺻﺎﺣﺐ ﺍﻟﻜﻼﺏ ﻭﺍﹸﳌ ﹶﻜﻠﱢﺐ ﺑﺘﺜﻘﻴﻞ ﺍﻟﻼﻡ ﻭﺿﻢّ ﺍﳌﻴﻢ ‪ :‬ﺍﻟﺬﻱ ﻳﻌﻠﱢﻢ ﺍﻟ ِﻜ ﹶ‬
‫ﻃﹸﻔﻴﻞﹲ ﺍﻟ َﻐﻨَﻮﻱّ ‪:‬‬

‫ﺡ ﺇﱃ ﺍﻟﺼﱡﺪَﺍﺡ ﺇﺫﺍ‬
‫ﺐ ( ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) :‬ﺧُﻮﺹٌ َﺗﺮَﺍ ُ‬
‫ﺝ ﻛﺄﻬﻧﺎ ** ﺿِﺮَﺍﺀٌ ﺃﺣﺴﱠﺖ َﻧَﺒﹶﺄ ﹰﺓ ﻣﻦ ﻣ ﹶﻜﻠﱢ ﹺ‬
‫) ُﺗﺒَﺎﺭﹺﻱ َﻣﺮَﺍﺧِﻴﻬﺎ ﺍﻟﺰﱢﺟَﺎ َ‬
‫ﺏ ( ﻭﺍﻟﻜﹶﻠﹶﺐ ‪ :‬ﺩﺍﺀ ﻳﻘﻊ ﰲ ﺍﻹﺑﻞ ﻓﻴﻘﺎﻝ ﻛﻠِﺒﺖ ﺍﻹﺑ ﹸﻞ َﺗ ﹾﻜﹶﻠﺐُ ﻛﻠﹶﺒﹰﺎ ﻭﺃﻛﻠﹶﺐ‬
‫ﺡ ﻟﻠ ﹶﻜﻼﱠ ﹺ‬
‫ﺕ ** ِﻓ ْﻌ ﹶﻞ ﺍﻟﻀﱢﺮَﺍ ِﺀ َﺗﺮَﺍ ُ‬
‫ﹶﻏ َﺪ ْ‬
‫ﻱ ﻭﺗﻌﻮﱠ َﺩ ﺃﻛ ﹶﻞ ﺍﻟﻨﺎﺱ ﻭﻳﻘﺎﻝ ﻟﻠﺮّﺟﻞ‬‫ﺿ ﹺﺮ َ‬
‫ﺐ ﻭﺍﺳﺘﻜﻠﺐ ‪ :‬ﺇﺫﺍ َ‬
‫ﺍﻟﻘﹶﻮﻡ ‪ :‬ﺇﺫﺍ ﻭﻗﻊ ﰲ ﺇﺑﻠﻬﻢ ﺍﻟ ﹶﻜﻠﹶﺐ ﻭﻳﻘﺎﻝ ﻛﹶﻠِﺐ ﺍﻟﻜﻠ ُ‬
‫ﺐ ﺍﻟﺮﱠﺟ ﹸﻞ ‪.‬‬
‫ﺐ ﺍﻟﻜِﻠﺐُ ‪ :‬ﻗﺪ ﻛﹸِﻠ َ‬‫ﺇﺫﺍ ﻋﻀﱠﻪ ﺍﻟﻜﻠ ُ‬
‫ﺐ‬
‫ﺴﻘﹸﻮ ﹶﻥ ﺫﻟﻚ ﺍﻟﻜﻠ َ‬
‫ﻼ ﺷﺮﻳﻔﹰﺎ ﻓﻴﻘ ﹸﻄ ُﺮ ﳍﻢ ﻣﻦ َﺩ ﹺﻡ ﺇﺻﺒﻌﻪ ﻓَﻴ ْ‬
‫ﺐ َﻳ َﻌﺾﱡ ﺇﻧﺴﺎﻧﹰﺎ ﺁﺧﺮ ﻓﻴﺄﺗﻮﻥ ﺭﺟ ﹰ‬
‫ﻭﻳﻘﺎﻝ ‪ :‬ﺇﻥ ﺍﻟﺮﱠﺟ ﹶﻞ ﺍﻟﻜِﻠ َ‬
‫ﺴﻘﹶﺎﻡ ﺍﳉﻬ ﹺﻞ ﺷﺎﻓﻴﺔﹲ ** ﻛﻤﺎ ﺩِﻣﺎﺅﻛﻢ ﻳُﺸْﻔﹶﻰ ﻬﺑﺎ ﺍﻟﻜﹶﻠﺐُ (‬‫ﻓﻴﱪَﺃ ﻭﻗﺎﻝ ﺍﻟﻜﹸﻤﻴﺖ ‪ ) :‬ﺃﺣﻼﻣﻜﻢ ﻟ ِ‬
‫ﺐ ﻳﻬﺮﱡ ﻫﺮﻳﺮﹰﺍ ﻭﺗﺴﻤﱠﻰ ﺍﳌﺮﺃ ﹸﺓ ﻬﺑﺮﱠﺓ ﻭﻳﻜﲎ‬ ‫ﻗﺎﻟﻮﺍ ‪ :‬ﻓﻘﺪ ﻳﻘﻮﻟﻮﻥ ﻟﻠﺴﻨﻮﺭ ِﻫ ﺮّ ﻭﻟﻸﻧﺜﻰ ِﻫﺮّﺓ ﻭﻳﻘﺎﻝ ﻣﻦ ﺫﻟﻚ ﻫﺮﱠ ﺍﻟﻜﻠ ُ‬
‫ﺐ ﻣُ ْﺮ ِﲢﻞﹸ ** ﻭﻫﻞ ﺗُﻄﻴﻖ ﻭَﺩﺍﻋﹰﺎ ﺃﻳﻬﺎ ﺍﻟﺮﺟ ﹸﻞ (‬
‫ﻉ ﻫُﺮﻳﺮ ﹶﺓ ﺇﻥﱠ ﺍﻟﺮﻛ َ‬
‫ﺍﻟﺮّﺟُﻞ ﺃﺑﺎ ِﻫﺮﱟ ﻭﺃﺑﺎ ﻫُﺮﻳﺮﺓ ﻭﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪ ) :‬ﻭﺩﱢ ْ‬
‫ﻕ ﺍﻷﻳﱠﺎ ﹺﻡ (‬
‫ﻭﻗﺎﻝ ﺍﻣﺮﺅ ﺍﻟﻘﻴﺲ ‪ ) :‬ﺩﺍﺭٌ ﳍﺮﱟ ﻭﺍﻟﺮﱠﺑﺎﺏﹺ ﻭﹶﻓ ْﺮَﺗﻨَﻰ ** ﻭﹶﻟﻤِﻴﺲ ﻗ ْﺒ ﹶﻞ ﺗﻔﺮﱡ ﹺ‬
‫ﺖ ﻋﻠﻴﻪ ﺍﳌﻠﻚ ﺃﻃﻨﺎﺑَﻬﺎ ** ﻛﺄ ﺱٌ‬
‫ﺠ ْﺮ ( ) َﺑﻨﱠ ْ‬
‫ﺙ ﻣﺎ ﻛﺎﻥ ﺑﻨﺎﻩ ُﺣ ُ‬
‫ﺲ َﻋﻠﹶﻰ َﻋ ْﻬﺪِﻩ ** ﰲ ﺇ ْﺭ ِ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﲪ َﺮ ‪ ) :‬ﺇ ﻥﱠ ﺍﻣﺮﹶﺃ ﺍﻟﻘﻴ ﹺ‬
‫ﺭَﻧَﻮْﻧَﺎﺓﹲ ﻭﻃِﺮْﻑٌ ﹶﻃ ِﻤﺮّْ ( ﺃﻃﹾﺒﺎﺀ ﺍﳍﺮﺓ ﻭﲪﻠﻬﺎ ﻗﺎﻝ ‪ :‬ﻭﻟﻠﻬﺮﺓ ﲦﺎﻧﻴﺔ ﺃﻃﺒﺎﺀ ‪ :‬ﺃﺭﺑﻌﺔﹲ ﺗﻘﺎﺑ ﹸﻞ ﺃﺭﺑﻌﺔ ﺃﻭﱠﳍﻦﱠ ﺑﲔ ﺍﻹﺑﻂ ﻭﺍﻟﺼﱠﺪْﺭ‬
‫ﺏ ﺇﻻ ﺍﻟﻴَﺴﲑ‬
‫ﻭﺁ ِﺧﺮُﻫُﻦﱠ ﻋﺪ ﺍﻟﺮﱡ ﹾﻓ ﹺﻎ ﻭﲢ ِﻤﻞﹸ ﲬﺴﲔ ﻳﻮﻣﹰﺎ ﻭﺗﻀﻊ ﺟﺮﺍﻫَﺎ ُﻋﻤْﻴﹰﺎ ﻭﻟﻴﺲ ﺑﲔ ﺗﻔﻘﻴﺤﻬﺎ ﻭﺗﻔﻘﻴﺢ ﺟﺮﺍ ِﺀ ﺍﻟﻜﻼ ﹺ‬
‫‪.‬‬

‫ﺇﻳﺜﺎﺭ ﺍﳍﺮﺓ ﻭﺍﻟﺪﻳﻚ ﻭﺍ ِﳍﺮﱠﺓﹸ ﻣﻦ ﺍﳋﻠﹾﻖ ﺍﻟﺬﻱ ﻳﺆﺛِﺮ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﳍﺎ ﻓﻀﻴﻠﺔﹲ ﰲ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﺪﱢﻳﻚ ﺍﻟﺬﻱ ﻟﻪ ﺍﻟﻔﻀﻴﻠﺔ ﰲ‬
‫ﺫﻟﻚ ﻋﻠﻰ ﲨﻴﻊ ﺍﳊﻴﻮﺍﻥ ﺇﻻ ﺃﻥ ﺍﻟﺪﻳﻚ ﻻ ﻳﻔﻌﻞ ﺫﻟﻚ ﺑﺎﻟﺪﺟﺎﺝ ﺇﻻ ﻣﺎﺩﺍﻡ ﺷﺎﺑّﹰﺎ ﻭﻻ ﻳﻔﻌﻞ ﺫﻟﻚ ﺑﺄﻭﻻﺩﻩ ﻭﻻ ﻳﻌﺮﻓﻬﻢ‬
‫ﺝ َﻋﻠﹶﻰ ﻏﲑ ﺍﻟﺰﱢﻭﺍﺝ ﻭ َﻋﻠﹶﻰ ﻏﲑ ﺍﻟﻘﺼﺪ ﺇﱃ ﻭﺍﺣﺪﺓ ﻳﻘﺼﺪ ﺇﻟﻴﻬﺎ ﺑﺎﳍﻮﻯ ‪.‬‬
‫ﻭﺇﳕﺎ ﻳﻔﻌﻞ ﺫﻟﻚ ﺑﺎﻟﺪﺟﺎ ﹺ‬
‫ﺐ ﻭﻫﻲ ﺟﺎﺋﻌﺔ ﻓﺘﺪﻋﻮ ﺃﻭﻻﺩﻫﺎ ﻭﻗﺪ ﺍﺳﺘﻐﻨﲔ ﻋﻦ ﺍﻟﻠﱭ ﻭﺃ ﹶﻃ ﹾﻘ َﻦ ﺍﻷﻛﻞ ﻭﺍﻟﺘﻘﻤﱡﻢ‬ ‫ﻭﺍﳍِﺮﱠﺓ ﻳُﻠﻘﻰ ﺇﻟﻴﻬﺎ ﺍﻟﺸﻲﺀ ﺍﻟﻄﻴ ُ‬
‫ﲔ ﺷﺒﻴﻬﺎﺕٌ ﻬﺑﺎ ﰲ ﺍﻟﻌِﻈﻢ ﻓﻼ ﺗﺰ ﺍ ﹸﻝ ﳑﺴﻜﺔ ﻋﻦ ﺗﻠﻚ ﺍﻟﺸﺤﻤﺔ‬ ‫ﺖ ﺫﻟﻚ ﻬﺑﻦّ ﻭﻫ ﻦﱠ ﰲ ﺍﻟﻌ ﹺ‬
‫ﻭﺍﻟﺘﻜﺴﱡﺐ ﻧﻌﻢ ﺣﱴ ﺭﲟﺎ ﻓﻌﻠ ْ‬
‫ﻋﻠﻰ ﺟُﻮﻋﻬﺎ ﻭﻣﻊ ﺷﺮ ِﻩ ﺍﻟﺴﻨﺎﻧﲑ ﺣﱴ ﻳُﻘﹺﺒ ﹶﻞ ﻭﻟﺪُﻫﺎ ﻓﻴﺄﻛﻠﹶﻪ ‪.‬‬
‫ﺾ ﻧﺼﺤﺎﺋﻪ ﻗﺎﻝ ‪ :‬ﻳﻄﺮﺣﻮﻥ ﺍﻟﻠﺤﻢ ﻗﹸﺪّﺍﻡ‬
‫ﻭﺭﺟﻞﹲ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﺍﺋﺘﻤﻨﻮﻩ ﻋﻠﻰ ﻣﺎﻝ ﻓﺸﺪّ ﻋﻠﻴﻪ ﻓﺄﺧﺬﻩ ﻓﻠﻤﺎ ﻻﻣﻪ ﺑﻌ ُ‬
‫ﺍﻟﺴﻨﱢﻮ ﹺﺭ ﻓﺈﹺﺫﺍ ﺃﻛﻠﻪ ﺿﺮﺑﻮﻩ ‪.‬‬
‫ﻼ ﻟﻨﻔﺴﻪ ‪.‬‬ ‫ﺏ َﺷ َﺮ َﻩ ﺍﻟﺴﻨﻮﺭ ﻣﺜ ﹰ‬
‫ﻀ َﺮ َ‬
‫ﻓ َ‬
‫ﻭﺍﳍﺮﱠﺓ ﺭﲟﺎ ﺭﻣﻮﺍ ﺇﻟﻴﻬﺎ ﺑﻘﻄﻌ ِﺔ ﺍﻟﻠﺤﻢ ﻓﺘﻘﺼ ُﺪ ﳓﻮﻫﺎ ﺣﱴ ﺗﻘﻒ‬

‫ﺖ ﻋﻠﻴﻬﺎ ﺑﺄﺳﻨﺎﻬﻧﺎ ﻓﺮﻣﺖ ﻬﺑﺎ ﺇﻟﻴﻪ ﺑﻌﺪ ﺷﻢﱢ ﺍﻟﺮﺍﺋﺤﺔ ﻭﺫﹶﻭﻕ ﺍﻟﻄﻌﻢ ‪.‬‬
‫ﺖ ﻋﻨﻬﺎ ﻭﺭﲟﺎ ﻗﺒﻀ ْ‬
‫ﻋﻠﻴﻬﺎ ﻓﺈﺫﺍ ﺃﻗﺒ ﹶﻞ ﻭﻟﺪﻫﺎ ﲡﺎﻓ ْ‬
‫ﻧﻘﻞ ﺍﳍﺮﺓ ﺃﻭﻻﺩﻫﺎ (‬
‫ﻑ ﺃﻧﻴﺎﻬﺑﺎ‬
‫ﻭﺍﳍﺮﱠﺓ ﺗﻨﻘﻞ ﺃﻭﻻﺩﻫﺎ ﰲ ﺍﳌﻮﺍﺿﻊ ﻣﻦ ﺍﳋﻮﻑ ﻋﻠﻴﻬﺎ ﻭﻻ ﺳﺒﻴﻞ ﳍﺎ ﰲ ﲪﻠﻬﺎ ﺇﻻ ﺑﻔﻴﻬﺎ ﻭﻫﻲ ﺗﻌﺮﹺﻑ ِﺩﻗﱠ ﹶﺔ ﺃ ﹾﻃﺮَﺍ ِ‬
‫ﳊﺪَﺍﺩ ﺿﺮﺏٌ ﻣﻦ ﺍﻟﻘﺒﺾ ﻋﻠﻴﻬﺎ ﻭﺍﻟﻌَﺾﱢ ﳍﺎ ﲟﻘﺪﺍﺭ ﺗﺒﻠ ﹸﻎ ﺑﻪ ﺍﳊﺎﺟﺔ ﻭﻻ ﺗﺆﺛﱢﺮ ﻓﻴﻬﺎ‬ ‫ﻭ ﹶﺫﺭَﺏ ﺃﺳﻨﺎﻬﻧﺎ ﻓﻠﻬﺎ ﺑﺘﻠﻚ ﺍﻷﻧﻴﺎﺏ ﺍ ِ‬
‫ﻭﻻ ﺗﺆﺫﻳﻬﺎ ‪.‬‬
‫ﳊﺪَﺍ ُﺩ ﺍﻟﱵ ﻓﻴﻬﺎ ﻓﺈﻬﻧﺎ ﻣﺼﻮﻧﺔ ﰲ ﺃﻛﻤﺎﻣﻬﺎ ﻓﻤﱴ ﻭﻗﻌﺖ ﻛﻔﱡﻬﺎ ﻋﻠﻰ‬
‫ﳐﺎﻟﺐ ﺍﳍﺮﺓ ﻭﺍﻷﺳﺪ ﻓﺄﻣﺎ ﻛﻔﱡﻬﺎ ﻭﺍﳌﺨﺎﻟﺐُ ﺍﳌﻌﻘﱠﻔﺔ ﺍ ِ‬
‫ﺸﺮَﻬﺗﺎ ﻭﺍﻓﺮﺓ ﻏﲑ ﻣﻜﻠﻮﻣ ٍﺔ ﻭﻻ ﻣﺜﻠﻮﻣﺔ ﻛﻤﺎ ﻭﺻﻒ ﺃﺑﻮ ﺯَُﺑ ْﻴ ٍﺪ‬
‫ﻭﺟﻪ ﺍﻷﺭﺽ ﺻﺎﺭﺕ ﰲ ﺻﻮْﻥ ﻭﻣﱴ ﺃﺭﺍﺩﺕ ﺍﺳﺘﻌﻤﺎﳍﺎ َﻧ َ‬
‫ﻛﻒﱠ ﺍﻷﺳﺪ ﻓﻘﺎﻝ ‪:‬‬

‫ﺐ ﺍﻷﺳﺪ‬ ‫ﺲ ( ﺃﻧﻴﺎﺏ ﺍﻷﻓﺎﻋﻲ ﻛﺬﻟﻚ ﳐﺎﻟﺒﻬﺎ ﻭﳐﺎﻟ ُ‬ ‫ﺽ ﺍﻟﺪﱠﺧﻴ ُ‬‫ﺏ ** ﻳَﻘﻴﻬﺎ ِﻗﻀﱠ ﹶﺔ ﺍﻷﺭ ﹺ‬
‫) ﲝُ ﺠْﻦ ﻛﺎﶈﺎ ﹺﺟ ﹺﻦ ﰲ ﻗﻨُﻮ ﹴ‬
‫ﺏ ﺍﻷﻓﺎﻋﻲ ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﺮﱠﺍﺟﺰ ﻭﻫﻮ ﺟﺎﻫﻠﻲّ ‪ ) :‬ﺣﺘﱠﻰ ﺩﻧﺎ ﻣﻦ ﺭﺃﺱ ﻧَﻀْﻨﺎﺽ ﺃﺻﻢّ ** ﹶﻓ ﺨَﺎ ﺿَﻪ ﺑﲔ ﺍﻟﺸﱢﺮﺍﻙ‬ ‫ﻭﺃﻧﻴﺎ ُ‬
‫ﻭﺍﻟ ﹶﻘ َﺪ ْﻡ (‬

‫ﺯﻋﻢ ﺑﻌﺾ ﺍﳌﻔﺴﺮﻳﻦ ﰲ ﺍﻟﺴﻨﺎﻧﲑ ﻭﺍﳋﻨﺎﺯﻳﺮ‬

‫ﺏ‬
‫ﻭﺯﻋﻢ ﺑﻌﺾ ﺍﳌﻔﺴﺮﻳﻦ ﺃﻥ ﺍﻟﺴﻨﻮﺭ ﺧﻠِﻖ ﻣﻦ ﻋﻄﺴﺔ ﺍﻷﺳﺪ ﻭﺃﻥ ﺍﳋﻨﺰﻳﺪ ﺧُﻠِﻖ ﻣﻦ ﺳﻠﺤﺔ ﺍﻟﻔﻴﻞ ﻷﻥ ﺃﺻﺤﺎ َ‬
‫ﺍﻟﺘﻔﺴﲑ ﻳﺰﻋﻤﻮﻥ ﺃﻥ ﺃﻫ ﹶﻞ‬
‫ﺲ ﻓﻠﻤﺎ ﻋﻄﺲ‬‫ﺳﻔﻴﻨﺔِ ﻧﻮﺡ ﳌﺎ ﺗَﹶﺄﺫﱠﻭْﺍ ﺑﻜﺜﺮﺓ ﺍﻟﻔﺄﺭ ﻭﺷﻜﹶﻮﺍ ﺇﱃ ﻧﻮﺡ ﺫﻟﻚ ﺳﺄ ﹶﻝ ﺭﺑﱠﻪ ﺍﻟ ﹶﻔﺮَﺝ ﻓﺄﻣﺮﻩ ﺃﻥ ﻳﺄﻣُ َﺮ ﺍﻷﺳﺪ ﻓﻴﻌ ِﻄ َ‬
‫ﺝ ﺳﻨﺎﻧﲑ ‪ :‬ﺫﻛﺮ ﻭﺃﻧﺜﻰ ﺧﺮﺝ ﺍﻟﺬﱠﻛﹶﺮ ﻣﻦ ﺍﳌﻨْﺨﺮ ﺍﻷﳝﻦ ﻭﺍﻷﻧﺜﻰ ﻣﻦ ﺍﳌﻨﺨﺮ ﺍﻷﻳﺴﺮ ﻓﻜﻔﹶﻴﺎﻫﻢ‬ ‫ﺧﺮﺝ ﻣﻦ ﻣﻨﺨﺮَﻳﻪ ﺯﻭ ُ‬
‫َﻣﺆُﻭﻧﺔ ﺍﳉﹸﺮﺫﺍﻥ ﻭﳌﺎ ﺗﹶﺄﺫﱠﻭْﺍ ﺑﺮﻱ َﻧ ﺠْﻮﳘﺎ ﺷﻜﻮﺍ ﺫﻟﻚ ﺇﱃ ﻧﻮﺡ ﻭﺷﻜﺎ ﺫﻟﻚ ﺇﱃ ﺭﺑﱢﻪ ﻓﺄﻣﺮﻩ ﺃﻥ ﻳﺄﻣﺮ ﺍﻟﻔﻴﻞ ﻓﻠَﻴﺴْﻠﺢ‬
‫ﺝ ﺧﻨﺎﺯﻳﺮ ﻓﻜﻔﻴﺎﻫﻢ َﻣﺆُﻭﻧﺔ ﺭﺍﺋﺤﺔ ﺍﻟﻨﺠﻮ ‪.‬‬‫ﺴﻠﹶﺢ ﺯﻭ َ‬‫ﹶﻓ َ‬
‫ﺚ ﻧﺎﻓﻖٌ ﻋﻨﺪ ﺍﻟﻌﻮَﺍﻡﱢ ﻭﻋﻨ َﺪ ﺑﻌﺾ ﺍﻟ ﹸﻘﺼﱠﺎﺹ ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﳊﺪﻳ ﹸ‬
‫ﺇﻧﻜﺎﺭ ﲣﻠﱡﻖ ﺍﳊﻴﻮﺍﻥ ﻣﻦ ﻏﲑ ﺍﳊﻴﻮﺍﻥ ﻓﻘﺪ ﺃﻧﻜﺮ ﻧﺎ ﺱٌ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻔﺄﺭ ﲣﻠﱠﻖ ﰲ ﺃﺭﺣﺎﻡ ﺇﻧﺎﺛﻬﺎ ﻣﻦ ﺃﺻﻼﺏ ﺫﻛﻮﺭﻬﺗﺎ‬
‫ﻭﻣﻦ ﺃﺭﺣﺎﻡ ﺑﻌﺾ ﺍﻷﺭﺿﲔ ﻛﻄﻴﻨﺔ ﺍﻟﻘﺎﻃﻮﻝ‬

‫ﻓﺈﻥ ﺃﻫﻠﻬﺎ ﺯﻋﻤﻮﺍ ﺃﻬﻧﻢ ﺭﲟﺎ ﺭﺃﻭﺍ ﺍﻟﻔﺄﺭ ﹶﺓ ﱂ ﻳﺘﻢﱠ ﺧﻠﹾﻘﹸﻬﺎ ﺑﻌ ُﺪ ﻭﺇﻥ ﻋﻴﻨﻴﻬﺎ ﻟَﺘﹺﺒﺼﱠﺎﻥ ﰒ ﻻ ﻳﺮﳝﻮﻥ ﺣﱴ ﻳﺘﻢﱠ ﺧَﻠﻘﻬﺎ ﻭﺗﺸﺘﺪﱠ‬
‫ﺣﺮﻛﺘﻬﺎ ‪.‬‬
‫ﻭﻗﺎﻟﻮﺍ ‪ :‬ﻻ ﳚﻮﺯ ﻟﺸﻲﺀ ﺧُ ِﻠ َﻖ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﺃﻥ ﻳُﺨﻠﻖ ﻣ ﻦ ﻏﲑ ﺍﳊﻴﻮﺍﻥ ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺷﻲﺀٌ ﻟﻪ ﰲ ﺍﻟﻌﺎﱂ ﺃﺻﻞﹲ ﺃﻥ‬
‫ﺱ ﺃﺷﻴﺎ َﺀ ﺗﺴﺘﺤﻴﻞ ﺇﱃ ﻣﺜﻞ ﻫﺬﺍ ﺍﻷﺻﻞ ﻓﺄﻧﻜﺮﻭﺍ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟْﻪ ﲢﻮﻳﻞ ﺍﻟﺸَﺒ ِﻪ ﺫﻫﺒﹰﺎ ﻭﺍﻟﺰّﻳﺒﻖ ﻓﻀﺔ ‪.‬‬
‫ﻳﺆﻟﱢﻒ ﺍﻟﻨﺎ ُ‬
‫ﻼ ﻣﻮﺟﻮﺩﹰﺍ ﻭﻗﺪ ﻳﺼﻌﱢﺪُﻭﻥ ﺍﻟﺸﱠﻌﺮ ﻭﻳﺪﺑﱢﺮﻭﻧﻪ ﺣﱴ ﻳﺴﺘﺤﻴﻞ ﻛ ﺤﺠﺮ ﺍﻟﻨﻮﺷﺎﺫﹸﺭ‬
‫ﻭﻗﺪ ﻋﻠﻤﻨﺎ ﺃﻥ ﻟﻠﻨﱡﻮﺷﺎﺫﹸﺭ ﰲ ﺍﻟﻌﺎﱂ ﺃﺻ ﹰ‬
‫ﻭﻻ ﻳﻐﺎﺩﺭ ﻣﻨﻪ ﺷﻴﺌﺎﹰ ﰲ َﻋ َﻤ ﹴﻞ ﻭﻻ ﺑَﺪَﻥ ‪.‬‬

‫ﻭﻗﺪ ﻳﺪﺑﱢﺮﻭﻥ ﺍﻟﺮّﻣﺎﺩ ﻭﺍﻟﻘِﻠﹾﻲ ﻓﻴﺴﺘﺤﻴﻞ ﺣﺠﺎﺭﺓ ﺳﻮﺩﹰﺍ ﺇﺫﺍ ﻋُﻤﻞ ﻣﻨﻬﺎ ﺃﺭْﺣﺎﺀٌ ﻛﺎﻥ ﳍﺎ ﰲ ﺍﻟﺮّﻳْﻊ ﻓﻀﻴﻠﺔ ‪.‬‬
‫ﻗﺎﻟﻮﺍ ‪ :‬ﻭﻟﻠﻤُﺮﺩَﺍﺭﺳَﻨْﺞ ﰲ ﺍﻟﻌﺎﱂ ﺃﺻﻞﹲ ﻗﺎﺋﻢ ﻭﺍﻟﺮﺻﺎﺹ ﻳُﺪﺑﱠﺮ ﻓﻴﺴﺘﺤﻴﻞ ﻣُﺮﺩﺍﺳَﻨْﺠﺎ ﻭﻟﻠﺮّﺻﺎﺹ ﰲ ﺍﻟﻌﺎﱂ ﺃﺻﻞ ﻗﺎﺋﻢ‬
‫ﻓﻴﺪﺑﱢﺮﻭﻥ ﺍﳌﺮﺩﺍﺳﻨﺞ ﻓﻴﺴﺘﺤﻴﻞ ﺭﺻﺎﺻﹰﺎ ‪.‬‬
‫ﻭﻟﻠﺘﱡﻮﺗﻴﺎﺀ ﺃﺻﻞ ﻗﺎﺋﻢ ﻓﻴﺪﺑﺮﻭﻥ ﺃﻗﻠﻴﻤﻴﺎ ﺍﻟﻨﱡﺤﺎﺱ ﻓﺘﺴﺘﺤﻴﻞ ﺗُﻮﺗﻴﺎﺀ ‪.‬‬

‫ﻭﻛﺬﻟﻚ ﺍﳌﻴﻨﺎ ﻟﻪ ﺃﺻﻞ ﻗﺎﺋﻢ ﻭﻗﺪ ﻋﻤِﻠﻪ ﺍﻟﻨﺎﺱ ‪.‬‬

‫ﻭﻛﺬﻟﻚ ﺍﳊﺠﺎﺭﺓ ﺍﻟﺴﱡﻮﺩ ﻟﻠﻄﺤﲔ ﻭﻏﲑ ﺫﻟﻚ ‪.‬‬
‫ﻓﺄﻣﺎ ﻗﻮﳍﻢ ‪ :‬ﻻ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺷﻲﺀ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻳُﺨﻠ ُﻖ ﻣﻦ ﺫﻛﺮ ﻭ ﺃﻧﺜﻰ ﻓﻴﺠﻲﺀ ﻣﻦ ﻏﲑ ﺫﻛﺮ ﻭﺃﻧﺜﻰ ﻓﻘﺪ ﻗﻠﻨﺎ ﰲ‬
‫ﲨﻴﻊ ﺫﻟﻚ ﰲ ﺻﺪْﺭ ﻛﺘﺎﺑﻨﺎ ﻫﺬﺍ ﲟﺎ ﺃﻣﻜﻨﻨﺎ ‪.‬‬
‫ﻣﻌﺎﺭﻑ ﰲ ﺍﳊﻴّﺎﺕ ﻗﺎﻝ ‪ :‬ﻭﺍﳊﻴﱠﺔ ﺇﻥ ﺭﺃﺕ ﺣﻴّﺔ ﻣﻴﺘﺔ ﱂ ﺗﺄﻛﻠﻬﺎ ﻭﻻ ﺗﺄﻛ ﹸﻞ ﺍﻟﻔﺄﺭ ﻭﻻ ﺍﳉﺮﺫﺍ ﹶﻥ ﺍﳌﻴﺘﺔ ﻭﻻ ﺍﻟﻌﺼﺎﻓﲑ ﺍﳌﻴﺘﺔ‬
‫ﻣﻊ ﺣﺮﺹ ﺍﳊﻴﺔ ﻋﻠﻴﻬﺎ ﻭﻻ ﺗﺄﻛﻞ ﺇﻻ ﳊ َﻢ ﺍﻟﺸﻲﺀ ﺍﳊﻲﱢ ﺇﻻ ﺃﻥ ُﻳﺪﺧ ﹶﻞ ﺍﳊﻮّﺍ ُﺀ ﰲ ﺣﻠﻮﻗﻬﺎ‬

‫ﺍﻟﻠﺤ َﻢ ﺇﺩﺧﺎ ﹰﻻ ﻓﺄﻣﺎ ﻣﻦ ﺗﻠﻘﺎﺀ ﻧﻔﺴﻬﺎ ﻓﺈﻥ ﻭﺟﺪَﺗﻪ ﻭﻫﻲ ﺟﺎﺋﻌﺔ ﱂ ﺗﺄﻛﻠﻪ ‪.‬‬
‫ﻉ‬
‫ﺕ ﺍﻟﺴﻤﻮ ﹺﻡ ﺇﺫﺍ ﺃﻛ ﹶﻞ ﺑﻌﻀﻬﺎ ﺑﻌﻀﹰﺎ ﻻﺑﺘﻼ َ‬
‫ﺚ ﻣﺎ ﺗﻜﻮﻥ ﺫﻭﺍ ُ‬
‫ﺐ ﺍﳌﻨﻄﻖ ﺇﳕﺎ َﻋﻨَﻰ ﺑﻘﻮﻟﻪ ‪ :‬ﺃﺧﺒ ﹸ‬
‫ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺻﺎﺣ ُ‬
‫ﺩﻭﻥ ﻛﻞ ﺷﻲﺀ ﻭﻫﻢ ﻻ ﻳﻌﺮﻓﻮﻥ ﺫﻟﻚ ﰲ ﺍﳊﻴّﺎﺕ ﺇﻻ ﻟﻸﺳﻮَﺩ ﻓﺈﻧﻪ ﺭﲟﺎ ﻛﺎﻥ ﻣﻊ ﺍﻷﻓﺎﻋﻲ ﰲ ﺟُﻮﻧﺔ ﻓﻴﺠﻮﻉ ﻓﻴﺒﺘﻠﻌﻬﺎ‬
‫ﻭﺫﻟﻚ ﺇﺫﺍ ﺃﺧﺬﻫﺎ ﻣﻦ ِﻗﺒَﻞ ﺭﺅﻭﺳﻬﺎ ﻭﺇﻥ ﺭﺍﻡ ﺫﻟﻚ ﻣﻦ ﺟﻬﺔ (‬
 ‫ﺍﻟﺮﺃﺱ ﻓﻌﻀﺘﻪ ﺍﻷﻓﻌﻰ ﻗﺘﻠﺘْﻪ ‪.‬‬
‫ﻭﺯﻋﻤﻮﺍ ﺃﻥ ﺍﳊﻴ ﹶﺔ ﹶﻻ َﺗﺼﱠﺎ َﻋﺪُ ﰲ ﺍﳊﺎﺋﻂ ﺍﻷﻣﻠﺲ ﻭﻻ ﰲ ﻏﲑ ﺍﻷﻣْﻠﺲ ﻓﺈﳕﺎ ﻳﻘﻮﻝ ﺫﻟﻚ ﺃﺻﺤﺎﺏ ﺍﳌﺨﺎﺭﻳﻖ ﻭﺍﻟﺬﻳﻦ‬
‫ﺢ ﺃﺑﺪﺍﻬﻧﺎ ﻣﻦ ﺃﻃﺮﺍﻑ ﺍﻟ ﹶﻘﺼَﺐ ﺇﺫﺍ َﻣﺴَﺤﻮﻫﺎ ﰲ ﺗﺮﺍﺑﻴﻊ‬
‫ﺕ ﺑﺰﻋﻤﻬﻢ ﻣﻦ ﺍﻟﺴﻘﻮﻑ ﻭﻳﺸﻤﻮﻥ ﺃﺭﺍﻳﻴ َ‬
‫ﻳﺴﺘﺨﺮﺟﻮﻥ ﺍﳊﻴﺎ ِ‬
‫ﺍﻟﺒﻴﻮﺕ ‪.‬‬

‫ﻒ ﻭﺍﻟﺰﱠﺭﺍﺯﻳﺮ‬
‫ﺕ ﺍﻟﻌﺼﺎﻓﲑ ﻭﺍﻟﻔﺄﺭﹺ ﻭﺍﳋﻄﺎﻃﻴ ِ‬
‫ﺐ ﺑﻴﻮ َ‬
‫ﻗﺎﻟﻮﺍ ‪ :‬ﻭﻗﺪ ﺗﺼﻌﺪ ﺍﳊﻴّﺎﺕ ﰲ ﺍﻟﺪّﺭﺝ ﻭﺃﺷﺒﺎﻩ ﺍﻟﺪﱠﺭَﺝ ﻟﺘﻄﻠ َ‬
‫ﻭﺍﳋﻔﺎﻓﻴﺶ ﻭﺗﺘﺤﺎﻣﻰ ﰲ ﺍﻟﺴﱡﻘﹸﻒ ‪.‬‬

‫ﰲ ﺍﻟﻌﻘﺮﺏ‬

‫ﻭﺳﻨﺬﻛﺮ ﲤﺎ َﻡ ﺍﻟﻘﻮْﻝ ﰲ ﺍﻟﻌﻘﹾﺮﺏ ﺇ ﹾﺫ ﻛﻨﺎ ﻗﺪ ﺫﻛﺮﻧﺎ ﻣﻦ ﺷﺄﻬﻧﺎ ﺷﻴﺌﺎﹰ ﰲ ﺑﺎﺏ ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﻔﺄﺭ ‪.‬‬
‫ﻼ ﱂ ﳜﺘﻠﻒ ﺇﱃ ﺍﻟﺒﻴﻤﺎﺭﺳﺘﺎﻧﺎﺕ ﻭﻻ‬‫ﻭﳌﱠﺎ ﻗﻴﻞ ﻟﻴﺤﲕ ﺑﻦ ﺧﺎﻟﺪ ﺍﻟﻨﺎﺯ ﹺﻝ ﰲ ﻣُﺮﺑﱠﻌﺔ ﺍﻷﺣﻨﻒ ﻭﺯﻋﻤﻮﺍ ﺃﻬﻧﻢ ﱂ ﻳﺮﻭْﺍ ﺭﺟُ ﹰ‬
‫ﺐ ﻧﻔﺴﻪ ﻟﻠﺘﻜﺴﺐ ﺑﺎﻟﻄﺐ ﻛﺎﻥ ﺃﻃﺐﱠ ﻣﻨﻪ ﻓﻠﻤﺎ ﻗﻴﻞ ﻟﻪ ‪ :‬ﺇﻥ ﺍﻟﻘﻴﲏّ‬ ‫ﺼ ْ‬‫ﻼ ﱂ ﻳﻨ ِ‬ ‫ﻼ ﻣﺴﻠﻤﹰﺎ ﻟﻴﺲ ﺑﻨﺼﺮﺍﱐﹼ ﻭﻻ ﺭﺟ ﹰ‬ ‫ﺭﺟُ ﹰ‬
‫ﻗﺎﻝ ‪ :‬ﺃﻧﺎ ﻣِﺜ ﹸﻞ ﺍﻟﻌﻘﺮﺏ ﺃﺿﺮﱡ ﻭﻻ ﺃﻧﻔﻊ ﻗﺎﻝ ‪ :‬ﻣﺎ ﺃﻗﻞﱠ ﻋِﻠﻤﻪ ﺑﺎﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﹼ ﻟﻌَﻤْﺮﻱ ﺇﻬﻧﺎ ﻟﺘﻨﻔﻊ ﺇﺫﺍ ُﺷﻖﱠ ﺑﻄﻨﻬﺎ ﰒ ُﺷﺪﱠ‬
‫ﻋﻠﻰ ﻣﻮﺿﻊ ﺍﻟﻠﱠﺴﻌﺔ ﻓﺈﻬﻧﺎ ﺣﻴﻨﺌﺬٍ ﺗﻨﻔﻊ ﻣﻨﻔﻌ ﹰﺔ ﺑﻴﻨﺔﹰ ‪.‬‬

‫ﻧﻔﻊ ﺍﻟﻌﻘﺮﺏ‬

‫ﺐ ﰒ ﻳﻮﺿﻊ ﺍﻟﻔ ﺨﱠﺎ ُﺭ ﰲ ﺗﻨّﻮﺭ ﻓﺈﺫﺍ ﺻﺎﺭﺕ ﺍﻟﻌﻘﺮﺏُ‬

‫ﻭﺍﻟﻌﻘﺮﺏُ ﺗُﺠﻌﻞ ﰲ ﺟﻮﻑ ﹶﻓ ﺨﱠﺎ ﹴﺭ ﻣﺸﺪﻭ ِﺩ ﺍﻟﺮّﺃﺱ ﻣﻄﻴّﻦ ﺍﳉﻮﺍﻧ ﹺ‬
‫ﻒ ﺩﺍﻧﻖَ ‪.‬‬‫ﺭﻣﺎﺩﹰﺍ ﺳُﻘﻲ ﻣﻦ ﺫﻟﻚ ﺍﻟﺮﱠﻣﺎ ِﺩ َﻣ ْﻦ ﺑﻪ ﺍﳊﺼﺎﺓ ﻣِﻘﺪﺍ َﺭ ﻧﺼ ِ‬
‫ﲑ‬
‫ﺖ ﺍﳊﺼﺎ ﹶﺓ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻀﺮﱠ ﺑﺸﻲﺀ ﻣﻦ ﺍﻷﻋﻀﺎﺀ ﻭﺍﻷﺧﻼﻁ ﻭﺧ ُ‬
‫ﻭﻗﺎﻝ ﺣُﻨﲔ ‪ :‬ﻭﻗﺪ ﻳُﺴﻘﻰ ﻣﻨﻪ ﺍﻟﺪﺍﻧﻖ ﻭﺃﻛﺜﺮ ﻓﻴﻔﺘﱢ ُ‬
‫ﺖ ﻋﻠﻴﻪ ﺍﻷﻋﻀﺎﺀ ﺍﻟﺼﺤﻴﺤﺔ ‪.‬‬ ‫ﺍﻟﺪﻭﺍﺀ ﻣﺎ ﻗﺼَﺪ ﺇﱃ ﺍﻟﻌﻀْﻮ ﺍﻟﺴﻘﻴﻢ ﻭﺳِﻠ َﻤ ْ‬
‫ﺏ ﻣﻦ ﺍﳊﹸﻤّﻴﺎﺕ ﺍﻟﻌﻘﺎﺭﺏُ ﻓﻴُﻔﻴﻘﹸﻮﻥ ﻭﺗﻠﺴﻊ ﺍﻷﻓﺎﻋ َﻲ ﻓﺘﻤﻮﺕ ﻭﻣﻨﻬﺎ ﻣﺎﻳﻠﺴﻊ‬
‫ﺏ ﺿﺮﻭ ﹴ‬ ‫ﺴ ﻊُ ﺃﺻﺤﺎ َ‬
‫ﻭﻗﺎﻝ ﳛﲕ ‪ :‬ﻭﻗﺪ َﺗ ﹾﻠ َ‬
‫ﺱ ﻣﺆﻭﻧﺔﹰ ﻭُﺗﻠﹶﻘﻰ ﺍﻟﻌﻘﺮﺏُ ﰲ ﺍﻟﺪﱡﻫﻦ ﻭُﺗﺘْﺮ ُﻙ ﻓﻴﻪ ﺣﱴ‬
‫ﺑﻌﻀﻬﺎ ﺑﻌﻀﹰﺎ ﻓﻴﻤﻮﺕ ﺍﳌﻠﺴﻮﻉ ﻓﻬﻲ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﺗﻜﻔﻲ ﺍﻟﻨﺎ َ‬
‫ﺏ ﻗﻮﺍﻫﺎ ﻛﻠﻬﺎ ﺑﻌﺪ ﺍﳌﻮﺕ ﻓﻴﻜﻮ ﹸﻥ ﺫﻟﻚ ﺍﻟﺪﻫ ُﻦ ﻳﻔﺮﱢﻕ ﺍﻷﻭﺭﺍﻡ ﺍﻟﻐِﻼﻁ ﻭﻗﺪ َﻋﺮَﻑ‬ ‫ﻳﺄﺧُﺬ ﺍﻟﺪﻫﻦ ﻣﻨﻬﺎ ﻭﳝﺘﺺّ ﻭﳚﺘﺬ َ‬
‫ﺫﻟﻚ ﺣُﻨﲔ ‪.‬‬

‫ﺑﻌﺾ ﺃﻋﺎﺟﻴﺐ ﺍﻟﻌﻘﺮﺏ‬

‫ﻭ ِﻣ ْﻦ ﺃﻋﺎﺟﻴﺒﻬﺎ ﺃﻬﻧﺎ ﻻ ﺗﺴَﺒ ﺢُ ﻭﻻ ﺗﺘﺤﺮ ُﻙ ﺇﺩﺍ ﺃﹸﻟﻘﻴﺖ ﰲ ﺍﳌﺎﺀ ﻛﻴﻒ ﻛﺎﻥ ﺍﳌﺎ ُﺀ ‪ :‬ﺳﺎﻛﻨﹰﺎ ﺃﻭ ﺟﺎﺭﻳﹰﺎ‬

‫ﺼﺪُ ﺃﻳﻀﹰﺎ ﳓﻮ ﺍﻹﻧﺴﺎﻥ ﻓﺈﺫﺍ ﺿﺮَﺑ ْﺘﻪُ‬

‫ﺕ ﻭﻫَﺮﺑﺖ ﻭﺗﻘ ِ‬
‫ﺼ َﺪ ﳓﻮﻫﺎ ﻓﺮﱠ ْ‬
‫ﺐ ﺍﻹﻧﺴﺎﻥ ﻭﺗﻘﺼِﺪ ﳓﻮﻩ ﻓﺈﺫﺍ ﻗ َ‬ ‫ﻭﺍﻟﻌﻘﺮﺏ ﺗﻄﻠ ُ‬
‫ﺏ َﻣ ْﻦ ﻗﺪ ﺃﺳﺎﺀ ﻭﺗﻌﻠﻢ ﺃﻬﻧﺎ ﻣﻄﻠﻮﺑﺔ ‪.‬‬
‫ﺖ ﻫﺮ َ‬
‫ﻫﺮﺑ ْ‬
‫ﺐ ﻣﻦ ﺗﻌﺮﱠﺽ ﳍﺎ ﻭﺗﻘﺼِﺪ ﻟِﻌَﻴﻨﻪ ﻭﻻ ﺗﻜﺎ ُﺩ ﺗﻌﺮﺽ ﻟﻠﻜﺎﻑّ ﻋﻨﻬﺎ ‪.‬‬
‫ﻭﺍﻟﺰﻧﺎﺑﲑ ﺗﻄﺎﻟ ُ‬
 ‫ﲑ ﺍﳌﺴﺎﳌﺔ ‪.‬‬
‫ﻓﺼﻞ ﻣﺎ ﺑﲔ ﺍﳌﻮﺩﱠﺓ ﻭﺍﳌﺴﺎﳌﺔ ﰲ ﺍﳊﻴﻮﺍﻥ ﻭﺑﲔ ﺍﻟﻌﻘﺎﺭﺏ ﻭﺑﲔ ﺍﳋﻨﺎﻓﺲ ﻣﻮﺩﺓ ﻭﺍﳌﻮﺩﱠﺓ ﻏ ُ‬
‫ﻭﺍﳌﺴﺎﳌﺔ ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﳉﻨﺴﲔ ﻻ ﻳﻌﺮﺽ ﻟﻶﺧﺮ ﲞﲑ ﻭﻻ ﺷﺮ ﺑﻌﺪ ﺃﻥ ﻳﻜﻮﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻣﻘﺮﱠﺑﹰﺎ‬
‫ﻟﺼﺎﺣﺒﻪ ‪.‬‬
‫ﻭﺍﻟﻌﺪﺍﻭﺓ ﺃﻥ ﻳﻌﺮﺽ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻟﺼﺎﺣﺒﻪ ﺑﺎﻟﺸﺮّ ﻭﺍﻷﺫﻯ ﻭﺍﻟﻘﺘﻞ ﻟﻴﺲ ﻣﻦ ﺟﻬ ِﺔ ﺃﻥ ﺃﺣﺪﳘﺎ ﻃﻌﺎﻡٌ ﻟﺼﺎﺣﺒﻪ ‪.‬‬
‫ﺐ ﺍﳌﻄﻌﻢ‬‫ﺐ ﻋﻠﻴﻪ ﻣﻦ ﻃﺮﻳﻖ ﻃﻠ ﹺ‬ ‫ﺐ ﻋﻠﻰ ﺍﻹ ﻧﺴﺎﻥ ﻭﺍﳊﻤﺎﺭ ﻭﺍﻟﺒﻘﺮﺓ ﻭﺍﻟﺸﺎﺓ ﻣﻦ ﺟﻬﺔ ﺍﻟﻌﺪﺍﻭ ِﺓ ﻭﺇﳕﺎ ﻳﺜ ُ‬
‫ﻭﺍﻷﺳ ُﺪ ﻟﻴﺲ ﻳﺜ ُ‬
‫ﲑ ﺟﺎﺋ ﹴﻊ ﱂ ﻳﻌﺮﺽ ﻟﻪ ﺍﻷﺳﺪ ﻭﺍﻟﻨﻤﺮ ﻋﻠﻰ ﻏﲑ ﺫﻟﻚ ﻭﻟﻜﻦ ﻗﺪ ﻳﻘﺎﻝ ‪ :‬ﺇﻥ ﺑﲔ ﺍﻟَﺒ ْﺒ ﹺﺮ ﻭﺍﻷﺳﺪ ﻣُﺴﺎﳌﺔ‬ ‫ﻭﻟﻮ ﻣﺮﱠ ﺑﻪ ﻭﻫﻮ ﻏ ُ‬
‫‪.‬‬

‫ﻭﺍﳌﻮﺩﺓ ‪ :‬ﻛﻤﺎ ﻳﻜﻮﻥ ﺑﲔ ﺍﻟﻌﻘﺎﺭﺏ ﻭﺍﳋﻨﺎﻓﺲ ﻓﺈ ﻥﱠ ﺑﻌﻀﻬﺎ ﻳﺘﺄﻟﻒ ﺑﻌﻀﹰﺎ ﻭﻟﻴﺴﺖ ﺗﻠﻚ ﲟﺴﺎﳌﺔ ﻭﻛﻤﺎ ﺑﲔ ﺍﳊﻴﱠﺎﺕ‬
‫ﲔ ﺿﺮﻭﺏ ﻣﻦ ﺍﻟﻌﻘﺎﺭﺏ ﻭﺃﺳﻮ َﺩ ﺳﺎﱁ ‪.‬‬ ‫ﻭﺍﻟﻮﺯﻍ ﻓﺈﻬﻧﺎ ﺗَﺴﺎﻗﹶﻰ ﺍﻟﺴّﻢّ ﻭﺗَﺰَﺍ ﻕﱡ ﻭﻛﻤﺎ ﺑ َ‬
‫ﳊﻮﱠﺍﺀ ﻓﺄﻛﻞ ﺍﻷﻓﻌﻰ ﻭﺭﲟﺎ َﻋﻀﱠ ْﺘﻪُ ﺍﻷﻓﻌﻰ ﻓﻘﺘﻠﺘْﻪ ‪.‬‬
‫ﻉ ﰲ ﺟُﻮﻧﺔ ﺍ ﹶ‬
‫ﻭﺍﻷ ْﺳ َﻮ ُﺩ ﺭﺑﱠﻤﺎ ﺟﺎ َ‬
‫ﺢ ﺍﳉﺮﺍﺩ ‪.‬‬ ‫ﻋﻼﻗﺔ ﺍﻟﺮﺍﺋﺤﺔ ﺑﺎﻟﻄﻌﻢ ﻭﺭﻳﺢ ﺍﻟﻌﻘﺎﺭﺏ ﺇﺫﺍ ﺷﻮﻳﺖ ﻣﺜ ﹸﻞ ﺭﻳ ﹺ‬
‫ﺾ ﻣﻦ ﻳﺄﻛﻠﻬﺎ ﻣﺸﻮﻳﺔ ﻭﹺﻧﻴﱠﺔ ﺃﻧﻪ ﻟﻴﺲ ﺑﻴﻨﻬﺎ‬‫ﺖ ﺃﻇﻦﱡ ﺃﻥ ﺍﻟﻄﻌﻢ ﺃﺑﺪﹰﺍ ﻳﺘْﺒﻊ ﺍﻟﺮﺍﺋﺤﺔ ﺣﱴ ﺣﻘﱠﻖ ﺫﻟﻚ ﻋﻨﺪﻱ ﺑﻌ ُ‬ ‫ﻭﻣﺎ ﺯﻟ ُ‬
‫ﻭﺑﲔ ﺍﳉﺮﺍﺩ ﺍﻷﻋﺮﺍﰊ ﺍﻟﺴﻤﲔ ﻓﺮْﻕ ‪.‬‬

‫ﺭﺅﻳﺔ ﺍﳋﺮﻕ ﺍﻟﺬﻱ ﰲ ﺇﺑﺮﺓ ﺍﻟﻌﻘﺮﺏ‬

‫ﻭﺯﻋﻢ ﱄ ﺑَﺨﺘﻴﺸَﻮﻉ ﺑﻦ ﺟﱪﻳﻞ ﺃﻧﻪ ﻋﺎﻳﻦ ﺍﳋﺮﻕ ﺍﻟﺬﻱ ﰲ ﺇﺑﺮﺓ‬

‫ﺍﻟﻌﻘﺮﺏ ﻭﺇﻥ ﻛﺎﻥ ﺻﺎﺩﻗﹰﺎ ﻛﻤﺎ ﻗﺎﻝ ﻓﻤﺎ ﰲ ﺍﻷﺭﺽ ﺃﺣﺪﱡ ﺑﺼﺮﹰﺍ ﻣﻨﻪ ﻭﺇﻧﻪ ﻟﺒﻌﻴﺪٌ ﻭﻣﺎ ﻫﻮ ﲟﺴﺘﻨﻜﺮ ‪.‬‬
‫ﻭﰲ ﺍﻟﻌﻘﺎﺭﺏ ﺃﻋﺠﻮﺑﺔﹲ ﺃﺧﺮﻯ ﻷﻧﻪ ﻳﻘﺎﻝ ‪ :‬ﺇﻬﻧﺎ ﻣﺎﺋﻴﺔ ﺍﻟﻄﱢﺒﺎﻉ ﻭﺇﻬﻧﺎ ﻣﻦ ﺫﻭﺍﺕ ﺍﻟﺬﱠ ْﺭ ﹺﻭ ﻭﺍﻹﻧﺴﺎﻝ ﻭﻛﺜﺮﺓ ﺍﻟﻮﻟﺪ ﻛﻤﺎ‬
‫ﻚ ﻭﺍﻟﻀّﺐّ ﻭﺍﳋﻨﺰﻳﺮﺓ ﰲ ﻛﺜﺮﺓ ﺍﳋﻨﺎﻧﹺﻴﺺ ‪.‬‬ ‫ﻳﻌﺘﺮﻱ ﺫﻟﻚ ﺍﻟﺴﱠ َﻤ َ‬

‫ﻣﻮﺕ ﺍﻟﻌﻘﺮﺏ ﺑﻌﺪ ﺍﻟﻮﻻﺩﺓ‬

‫ﺖ ﺍﻟﻮﻻﺩﺓ ﺃﻛﻠﹾﻦ ﺟﻠ َﺪ ﺑﻄﻨﻬﺎ ﻣﻦ ﺩﺍﺧﻞ‬

‫ﻗﺎﻝ ‪ :‬ﻭﻣﻊ ﺫﻟﻚ ﺇﻥ َﺣﺘْﻔﻬﺎ ﰲ ﺃﻭﻻﺩﻫﺎ ﻭﺇﻥ ﺃﻭﻻﺩﻫﺎ ﺇﺫﺍ ﺑﻠ ْﻐ َﻦ ﻭﺣﺎ ﹶﻥ ﻭﻗ ُ‬
‫ﺣﱴ ﺇﺫﺍ َﺧ َﺮﻗﹾَﻨﻪُ َﺧ َﺮ ْﺟ َﻦ ﻣﻨﻪ ﻭﻣﺎﺗﺖ ﺍ ُﻷﻡﱡ ‪.‬‬
‫ﺖ ﻭﺭﺑّﻤﺎ ﻗﺘﻠﺖ‬
‫ﺿ ْ‬
‫ﻭﻗﺪ ﻳﻄﺄ ﺍﻹﻧﺴﺎ ﹸﻥ ﻋﻠﻰ ﺍﻟﻌﻘﺮﺏ ﻭﻫﻲ ﻣﻴﺘﺔ ﻓﺘﻐﺘﺮﺯ ﺇﺑﺮﻬﺗﺎ ﰲ ﺭﹺﺟﻠﻪ ﻓﻴﻠﻘﻰ ﺍﳉﻬ َﺪ ﺍﳉﺎ ِﻫ َﺪ ﻭﺭﲟﺎ ﺃ ْﻣ َﺮ َ‬
‫‪.‬‬

‫ﻗﺎﻝ ‪ :‬ﻭﰲ ﺃﺷﻌﺎﺭ ﺍﻟﻠﱡﻐﺰ ﻗﻴ ﹶﻞ ﰲ ﺃﻛﻞ ﺃﻭﻻﺩ ﺍﻟﻌﻘﺮﺏ ﺑﻄ َﻦ ﺍﻷﻡّ ﻭﺃﻥﹼ ﻋَﻄﹶﺒَﻬَﺎ ﰲ ﺃﻭﻻﺩﻫﺎ ‪ ) :‬ﻭﺣﺎﻣﻠﺔ ﻻ ﻳ ﹾﻜ ُﻤ ﹸﻞ ﺍﻟﺪﱠﻫ َﺮ‬
‫ﲔ َﺗ ْﻌ ﹶﻄﺐُ ( ﻭﻟﻴﺲ ﻫﺬﺍ ﺷﻴﺌﺎﹰ ‪.‬‬
‫ﺕ ﻭﻳﺒﻘﻰ ﲪﻠﻬﺎ ﺣ َ‬
‫ﲪﻠﹸﻬﺎ ** ﲤﻮ ُ‬
 ‫ﺧﺒﱠﺮﱐ ﻣﻦ ﺃﺛﻖ ﺑﻌﻘﻠﻪ ﻭﺃﺳﻜ ُﻦ ﺇﱃ ﺧﱪﻩ ﺃﻧﻪ ﺃﺭﻯ ﺍﻟﻌﻘﺮﺏ ﻋِﻴﺎﻧﹰﺎ ﻭﺃﻭﻻﺩُﻫﺎ ﳜﺮُ ْﺟ َﻦ ﻣﻦ ﻓﻴﻬﺎ ﻭﺫﻛﺮ ﻋﺪﺩﹰﺍ ﻛﺜﲑﹰﺍ ﻭﺃﻬﻧﺎ‬
‫ﺻِﻐﺎﺭٌ ﺑﻴﺾٌ ﻋﻠﻰ ﻇﻬﻮﺭﻫﺎ ﻧﻘﻂ ﺳُﻮﺩٌ ﻭﺃﻬﻧﺎ ﲢﻤﻞ ﺃﻭﻻﺩﻫﺎ ﻋﻠﻰ ﻇﻬﺮﻫﺎ ﻭﺃﻧﻪ ﻋﺎﻳﻦ ﺫﻟﻚ ﻣﺮ ﹰﺓﹰﺍ ﺧﺮﻯ ﻓﻘﻠﺖ ‪ :‬ﺇﻥ‬
‫ﻛﺎﻧﺖ ﺍﻟﻌﻘﺮﺏ ﺗﻠﺪ ِﻣ ْﻦ ﻓﻴﻬﺎ ﻓﺄﺧِﻠ ْﻖ ﻬﺑﺎ ﺃﻥ ﻳﻜﻮﻥ ﺗﻼﹸﻗ ﺤُﻬﺎ ﻣﻦ‬

‫ﺍﻟﻌﻘﺎﺭﺏ ﺍﻟﻘﺎﺗﻠﺔ‬

‫ﺸ ْﻬ َﺮﺯُﻭﺭ ﻭﻗﺮﻯ ﺍﻷﻫﻮﺍﺯ ﺇﻻ ﺃﻥ ﺍﻟﻘﻮﺍﺗﻞﹶ ﺍﻟﱵ ﺑﺎﻷﻫﻮﺍﺯ ﺟﺮّﺍﺭﺍﺕ ﱂ ﻧﺬﻛﺮ‬ ‫ﺏ ﺍﻟﻘﺎﺗﻠ ﹸﺔ ﺗﻜﻮﻥ ﰲ ﻣﻮﺿﻌﲔ ‪ :‬ﹺﺑ َ‬
‫ﻭﺍﻟﻌﻘﺎﺭ ُ‬
‫ﺻ َﺮ ﺃﻫﻠﻬﺎ ﻭﺭُﻣﻮﺍ ﺑﺎﺠﻤﻟﺎﻧﻴﻖ ﻭﺑﻜﻴﺰﺍﻥ ﳏﺸﻮﱠﺓ‬
‫ﺏ ﻧﺼﻴﺒﲔ ﻷﻥ ﺃﺻﻠﻬﺎ ﻓﻴﻤﺎ ﻻ ﻳﺸﻜﱡﻮﻥ ﻓﻴﻪ ﻣﻦ َﺷ ْﻬ َﺮﺯُﻭﺭ ﺣﲔ ﺣُﻮ ِ‬ ‫ﻋﻘﺎﺭ َ‬
‫ﺕ ﻫﻨﺎﻙ ﻓﺄ ْﻋﻄﹶﻰ ﺍﻟﻘﻮ ُﻡ ﺑﺄﻳﺪﻳﻬﻢ ‪.‬‬
‫ﻣﻦ ﻋﻘﺎﺭﺏ َﺷ ْﻬ َﺮﺯُﻭﺭ ﺣﺘﱠﻰ ﺗﻮﺍﹶﻟ َﺪ ْ‬

‫ﻟﻐﺰ ﰲ ﺍﻟﻌﻘﺮﺏ‬

‫ﱪ ﺃﻥ ﺗُﻨﺎﻝ ﻓﺘَﻤﺮﺿﺎ ( ) ﺑﺄﺷﻮ َ‬

‫ﺱ‬ ‫ﻭﻣﻦ ﺍﻟﻠﱡﻐﺰ ﻓﻴﻬﺎ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﳉﻨﺲ ‪ ) :‬ﻭﻣﺎ ﺑﻜﺮﺓﹲ ﻣﻀﺒﻮﺭﺓ ﻣﻘﻤﻄﺮﺓ ** ﻣﺴﺮ ﹸﺓ ﻛ ﹴ‬
‫ﻣﻨﻬﺎ ﺣﲔ ﺟﺎﺀﺕ ُﻣﺪِﻟ ﹰﺔ ** ﻟﺘﻘﺘﻞ ﻧﻔﺴﹰﺎ ﺃﻭ ﺗﺼﻴﺐ ﻓﺘُﻤﺮﺿﺎ ( ) ﻓﻠﻤﺎ ﺩﻧﺎ ﻧﺎﺩﻱ ﺃﻭﺍﺑﺎ ﺑﻨﻌﻢ ﻏﲑﻫﺎ ** ﺩﻳﺮﹰﺍ ﺇﺫﺍ ﻧﺎﻝ‬
‫ﺸﺪﱡ‬
‫ﺨ َﺮﺝُ ﻣﻦ ﺑﻴﻮﻬﺗﺎ ﺑﺎﳉﺮﺍﺩ ‪ُ :‬ﺗ َ‬
‫ﺴَﺘ ْ‬
‫ﺍﻟﻐﺮﻳﻔﺔ ﺃﻭ ﹶﻗﻀَﺎ ( ) ﺍﺳﺘﺨﺮﺍﺝ ﺍﻟﻌﻘﺎﺭﺏ ﺑﺎﳉﺮﺍﺩ ﻭﺍﻟﻜﺮﱠﺍﺙ ( ﻗﺎﻝ ‪ :‬ﻭﺍﻟﻌﻘﺎﺭﺏ ﺗُ ْ‬
‫ﺖ ﻬﺑﺎ ﻓﺈﺫﺍ ﺃﹸﺧﺮﺝ ﺍﻟﻌُﻮ ُﺩ ﺧﺮﺟﺖ ﺍﻟﻌﻘﺮﺏُ ﻭﻫﻲ ﻣﺘﻌﻠﻘﺔ‬ ‫ﺤ َﺮ ﻓﺈﺫﺍ ﻋﺎﻳﻨﺘْﻬﺎ ﺗﻌﻠﻘ ْ‬
‫ﺍﳉﺮﺍﺩ ﹸﺓ ﰲ ﻃﺮﻑ ﻋﻮﺩ ﰒ ﺗُ ْﺪ َﺧﻞﹸ ﺍﳉﹸ ْ‬
‫ﺑﺎﳉﺮﺍﺩﺓ ‪.‬‬
‫ﻓﺄﻣﺎ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻫﺎﱏﺀ ﻓﺄﺧﺒَﺮﱐ ﺃﻧﻪ ﻛﺎﻥ ﻳُ ْﺪ ِﺧﻞﹸ ﰲ ﺟُ ﺤْﺮﻫﺎ ﺧُﻮﻁ ﻛﺮّﺍﺙ ﻓﻼ ﻳﺒﻘﻰ ﻣﻨﻬﺎ ﻋﻘﺮﺏٌ ﺇﻻ ﺗﺒﻌﺘﻪ ‪.‬‬
‫ﺃﻟﺴﻨﺔ ﺍﳊﻴﺎﺕ ﻭﺍﻷﻓﺎﻋﻲ ﺃﻟﺴﻨﺔ ﺍﳊﻴّﺎﺕ ﻛﻠﻬﺎ ﺳﻮﺩٌ ﻭﺃﻟﺴﻨﺔ ﺍﻷﻓﺎﻋﻲ ﺣُﻤﺮٌ ﺇﻻ ﺃﻬﻧﺎ ﻣﺸﻘﻮﻗﺔ ‪.‬‬

‫ﳊﺮﱢ ﻭﻛﻞﱠ ﺷﻲﺀ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻭﻟﻜﻨﺎ ﻧﺒﺪﹸﺃ ﺑﺬﻛﺮ ﺟﺮﱠﺍﺭﺍﺕ‬

‫ﺟﺮﱠﺍﺭﺍﺕ ﺍﻷﻫﻮﺍﺯ ﻭﺳﻨﺬﻛﺮ ﻋﻘﺎﺭﺏ ﺍﻟﺸﺘﺎﺀ ﻭﻋُﻘﲑﺏ ﺍ ِ‬
‫ﺍﻷّﻫﻮﺍﺯ ‪.‬‬
‫ﻼ ﻓﻈ ﻦﱠ ﺃﻥ ﺗﻠﻚ ﺍﻟﻌﻀﺔ ﻋﻀﱠ ﹸﺔ ﳕﻠﺔ ﺃﻭ ﻭﺧﺰ ﹸﺓ ﺷﻮﻛﺔ‬
‫ﺖ ﺭﺟُ ﹰ‬
‫ﺿ َﺮَﺑ ْ‬
‫ﺏ ﻋَﺴﻜﹶﺮ ﻣُ ﹾﻜﺮَﻡ ﻭﺃﻬﻧﺎ ﻣﱴ َ‬
‫ﺫﻛﺮﻭﺍ ﺃﻥﱠ ﺃﻗﺘﻠﻬﺎ ﻋﻘﺎﺭ ُ‬
‫ﻒ ﻣﺎ ﺑﻪ ‪.‬‬
‫ﻓﻨﺎﻝ ﻣﻦ ﺍﻟﻠﺤﻢ ﺗﻀﺎ َﻋ َ‬
‫ﻭﺭﲟﺎ ﺑﺎﺗﺖ ﻣﻊ ﺍﻟﺮﺟﻞ ﰲ ﺇﺯﺍﺭﻩ ﻓﻠﻢ ﺗﻀﺮﺑْﻪ ‪.‬‬
‫ﻭﻫﻲ ﻻ ﺗﺪﺏﱡ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻟﻪ ﻏﹶﻔﹾﺮ ﻭﻻ ﺗﺪﺏﱡ ﻋﻠﻰ ﺍﳌﹸﺴﻮﺡ ﻭﻣﺎ ﺃﻛﺜ َﺮ ﻣﺎ ﺗﺄﻭﻱ ﰲ ﺃﺻﻮﻝ ﺍﻵ ُﺟﺮﱢ ﺍﻟﺬﻱ ﻗﺪ ﺃﹸﺧﺮﺝ‬
‫ﻣﻦ ﺍﻷﺗﺎﺗﲔ ﻭﻧﻀﱢﺪ ﰲ ﺍﻷﻧﺎﺑﲑ ‪( .‬‬
‫ﻭﻛﺎﻥ ﺃﻫﻞ ﺍﻟﻌﺴﻜﺮ ﻳﺮﻭْﻥ ﺃﻥ ﻣﻦ ﺃﺻﻠﺢ ﻣﺎ ﻳُﻌﺎﰿ ﺑﻪ ﻣﻮﺿﻊ ﺍﻟﻠﺴﻌﺔ ﺃﻥ ﻳُﺤ ﺠَﻢ ﻭﻛﺎﻥ ﺍﳊ ﺠﱠﺎﻡ ﻻ ﻳﺮﺿﻰ ﺇﻻ ﺑﺪﻧﺎﻧﲑ‬
‫ﻂ ﻣﻦ ﺍﻟﺴﻢﱢ ﺍﻟﺬﻱ ﻳﺮﺗﻔﻊ ﺇﱃ ﻓﻴﻪ‬
‫ﺖ ﻭﺟﻠ َﺪ ﻭﺟﻬﻪ ﺭﲟﺎ ﺗﺒﻄﱠ ﹶ‬
‫ﺼﹶﻠ ْ‬
‫ﻭﺩﻧﺎﻧﲑ ﻷﻥ ﺛﻨﺎﻳﺎﻩ ﺭﲟﺎ َﻧ َ‬

‫ﲟﺼﱠﺘﻪ ﻭﺟﺬﹾﺑﺘﻪ ﻣﻦ ﺃﺫﻧﺎﺏ ﺍﶈﺎﺟﻢ ﺣﱴ ﻋﻤﺪﻭﺍ ﺑﻌﺪ ﺫﻟﻚ ﺇﱃ ﺷﻲﺀ ﻣﻦ ﻗﹸ ﹾﻄ ﹴﻦ ﻓﺤﺸَﻮْﺍ ﺑﻪ ﺗﻠﻚ ﺍﻷﻧﺒﻮﺑﺔ ﻓﺈﺫﺍ ﺟﺬﺏ‬
‫ﲟﺼّﺘ ِﻪ ﻓﺎﺭﺗﻔﻊ ﺇﻟﻴﻪ ﻣﻦ ﲞﺎﺭ ﺍﻟﺪﱠ ﹺﻡ ﺃﺟﺰﺍﺀٌ ﻣﻦ ﺫﻟﻚ ﺍﻟﺴﻢ ﺗﻌﻠﻘﺖ ﺑﺎﻟﻘﻄﻦ ﻭﱂ ﺗﻨ ﹸﻔ ﹾﺬ ﺇﱃ ﻓﻴﻪ ﻭﺍﻟﻘﻄﻦ ﻟﻴﺲ ﳑﺎ ﻳﺪﻓﻊ ﻗﻮﱠﺓ‬
‫ﺍﳌﺺ ﰒ ﻭﻗﻌﻮﺍ ﺑﻌﺪ ﺫﻟﻚ ﻋﻠﻰ ﺣﺸﻴﺸ ٍﺔ ﻓﻮﺟﺪﻭﺍ ﻓﻴﻬﺎ ﺍﻟﺸﻔﺎﺀ ‪.‬‬
 ‫ﺕ ﺑﻌﻀُﻬﺎ ﻋﻦ ﻟﺴﻊ ﺑﻌﺾ ﰒ ﻻ‬
‫ﻣﻦ ﺃﻋﺎﺟﻴﺐ ﺍﻟﻌﻘﺮﺏ ﻭﻣﻦ ﺃﻋﺎﺟﻴﺐ ﻣﺎ ﰲ ﺍﻟﻌﻘﺮﺏ ﺃﻧﺎ ﻭﺟﺪْﻧﺎ ﻋﻘﺎﺭﺏ ﺍﻟﻘﺎﻃﻮﻝ ﳝﻮ ُ‬
‫ﺕ ﻋﻦ ﻟﺴﻌﻬﺎ ﺷﻲﺀ ﻏﲑ ﺍﻟﻌﻘﺎﺭﺏ ‪.‬‬
‫ﳝﻮ ُ‬
‫ﺏ ﺗﻠﺴ ُﻊ ﺇﻧﺴﺎًﻧﹰﺎ ﻓﻴﻤﻮﺕ ﺍﻹﻧﺴﺎﻥ ﻭﺗﺴﻠﻊ ﺁﺧ َﺮ ﻓﺘﻤﻮﺕ ﻫﻲ ﹶﻓ َﺪﻝﱠ ﺫﻟﻚ ﻋﻠﻰ ﺃﻬﻧﺎ ﻛﻤﺎ ﺗﻌﻄﻲ ﺗﺄﺧُﺬ ﻭﺃﻥ‬
‫ﻭﳒ ُﺪ ﺍﻟﻌﻘﺮ َ‬
‫ﻀﹰﺎ ﺳُﻤﻮ ًﻣﹰﺎ ﻋﺠﻴﺒﺔ ﻭﻟﺬﻟﻚ ﺻﺎﺭ ﺑﻌﻀﻬﻢ ﺇﺫﺍ ﻋﺾّ ﻗﺘﻞ ‪.‬‬‫ﻟﻠﻨﺎﺱ ﺃﻳ ً‬
‫ﻭﻣﻦ ﺃﻋﺎﺟﻴﺒﻬﺎ ﺃﻬﻧﺎ ﺗﻀﺮﺏ ﺍﻟﻄﺴﺖ ﺃﻭ ﺍﻟﻘﻤﻘﹸﻢ ﻓﺘﺨﺮﻗﹸﻪ ﻭﺭﲟﺎ ﺿﺮﺑﺘْﻪ‬

‫ﻓﺘﺜﺒُﺖُ ﻓﻴﻪ ﺇﺑﺮﺗُﻬﺎ ﰒ ﺗﻨﺼﻞ ﺣﱴ ﺗَﺒﲔ ﻣﻨﻬﺎ ‪.‬‬

‫ﺍﻟﻌﻨﱪ ﻭﺃﺛﺮﻩ ﰲ ﺍﻟﻄﻴﻮﺭ ﻭﺍﻟﺒﺎﻝﹺ ﻭﺍﻟﻌﻨﹺﱪ ﻳﻘﺬﻓﻪ ﺍﻟﺒﺤ ُﺮ ﺇﱃ ﻋﱪﻳﻪ ﻓﻼ ﻳﺄﻛﻞ ﻣﻨﻪ ﺷﻲﺀ ﺇﻻ ﻣﺎﺕ ﻭﻻ ﻳﻨﻘﹸﺮﻩ ﻃﺎﺋﺮٌ ﲟﻨﻘﺎﺭ ﺇﻻ‬
‫ﺖ ﺃﻇﻔﺎﺭﻩ ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﺃﻛ ﹶﻞ ﻣﻨﻪ ﻗﺘﹶﻠﻪُ ﻣﺎ ﺃﻛﻞ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﺃﻛ ﹶﻞ ﻭﺍﻟﺒ ﺤْﺮﻳﱡﻮﻥﹶ‬
‫ﻧﺼﻞ ﻓﻴﻪ ﻣﻨﻘﺎﺭﻩ ﻓﺈﺫﺍ ﻭﺿﻊ ﺭﺟﻠﻴﻪ ﻧﺼﻠ ْ‬
‫ﲑ ﻓﻴﻤﻮﺕ ‪.‬‬
‫ﻭﺍﻟﻌﻄﱠﺎﺭُﻭﻥ ﻳُﺨﱪﻭﻧَﻨَﺎ ﺃﻬﻧﻢ ﺭﲟﺎ ﻭﺟﺪﻭﺍ ﻓﻴﻪ ﺍﳌﻨﻘﺎ َﺭ ﻭﺍﻟﻈﻔﺮ ﻭﺇﻥﱠ ﺍﻟﺒﺎﻝ ﻟﻴﺄﻛ ﹸﻞ ﻣﻨﻪ ﺍﻟﻴﺴ َ‬
‫ﻭﺍﻟﺒﺎﻝﹸ ‪ :‬ﲰﻜﺔ ﺭﲟﺎ ﻛﺎﻥ ﻃﻮﳍﺎ ﺃﻛﺜﺮ ﻣﻦ ﲬﺴﲔ ﺫﺭﺍﻋﹰﺎ ‪.‬‬

‫ﺃﻋﺎﺟﻴﺐ ﻟﺴﻊ ﺍﻟﻌﻘﺮﺏ‬

‫ﺕ ﻫﻲ ﻭﻻ ﻳﻨﺎﻝ‬
‫ﺕ ﺍﻷﻓﻌﻰ ﻭﻻ ﲤﻮﺕ ﻫﻲ ﻭﺗﻠﺴﻊ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻓﺘﻤﻮ ُ‬
‫ﻭﻣﻦ ﺃﻋﺎﺟﻴﺐ ﺍﻟﻌﻘﺎﺭﺏ ﺃﻬﻧﺎ ﺗﻠﺴﻊ ﺍﻷﻓﻌﻰ ﻓﺘﻤﻮ ُ‬
‫ﺍﳌﻠﺴﻮﻉ ﻣﻨﻬﺎ ﻣِﻦ‬

‫ﺖ ﺃﻣﱠﻪ ﻋﻘﺮﺏٌ ﻭﻫﻮ ﺣَﻤْﻞﹲ ﰲ ﺑﻄﻨﻬﺎ ‪.‬‬

‫ﺍﳌﻜﺮﻭﻩ ﻗﻠﻴﻞ ﻭﻻ ﻛﺜﲑ ﻭﻳﺰﻋﻢ ﺍﻟﻌﻮﺍﻡﱡ ﺃﻥ ﺫﻟﻚ ﺇﳕﺎ ﻳﻜﻮ ﹸﻥ ﳌﻦ ﻟﺴﻌ ْ‬
‫ﺐ ﻋﻨﻪ ﺍﻟﻔﺎِﻟ ﺞُ ﻭﻗﺼ ﹸﺔ ﻫﺬﺍ ﺍﳌﻔﻠﻮﺝ ﻣﻌﺮﻭﻓﺔ ﻭﻗﺪ ﻋﺮﻓﻬﺎ ﺻﻠﻴﺒﺎ ﻭﻏﲑ ُﻩ ﻣﻦ‬
‫ﻼ ﻣﻔﻠﻮﺟًﺎ ﻓﺬﻫ َ‬
‫ﻭﻗﺪ ﻟﺴﻌﺖ ﻋﻘﺮﺏٌ ﺭﺟ ﹰ‬
‫ﺍﻷﻃﺒﺎﺀ ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﻌﻘﺎﺭﺏ ﻃﻴﺎﺭﺍﺕٌ ﻭﺟﺮﺍﺭﺍﺕٌ ﻭﻣﻌﻘﱠﻔﺎﺕ ﻭﺧﻀﺮٌ ﻭﲪﺮٌ ‪.‬‬
‫ﺍﺧﺘﻼﻑ ﺍﻟﺴﻤﻮﻡ ﻭﺍﺧﺘﻼﻑ ﻋﻼﺟﻬﺎ ﻭﲣﺘﻠﻒ ﲰﻮ ُﻡ ﺍﻟﻌﻘﺎﺭﺏ ﺑﺄﺳﺒﺎﺏ ‪ :‬ﻣﻨﻬﺎ ﺍﺧﺘﻼﻑ ﺃﺟﻨﺎﺳﻬﺎ ﻛﺎﳉﺮّﺍﺭﺓ ﻭﻏﲑﻫﺎ‬
‫ﻑ ﺍﻟﺘﱡﺮﺏ ﻛﻔﹶﺮﻕ ﻣﺎ ﺑﲔ ﺟﺮّﺍﺭﺍﺕِ ﻋﻘﺎﺭﺏ ﺷﻬﺮﺯﻭﺭ ﻭﻋﺴﻜﺮ ﻣُ ﹾﻜﺮَﻡ ‪.‬‬
‫ﻭﻣﻨﻬﺎ ﺍﺧﺘﻼ ُ‬
‫ﻀﺮﱠﺓ ﲰﻮﻣﻬﺎ ﻋﻠﻰ ﻗﺪﺭ ﻃﺒﺎﻉ ﺍﳌﻠﺴﻮﻉ ﻭﳜﺘﻠﻒ ﻗﺪﺭ ﲰﻮﻣﻬﺎ ﻋﻠﻰ ﻗﹶﺪْﺭ ﻣﻮﺍﺿﻊ ﺍﻟﻠﺴﻌﺔ ﻭﻋﻠﻰ ﻗﺪﺭ‬ ‫ﻭﲣﺘﻠﻒ َﻣ َ‬
‫ﺍﺧﺘﻼﻑ ﻣﺎ ﺑﲔ ﺍﻟﻨﻬﺎﺭ ﻭﺍﻟﻠﻴﻞ ﻭﻋﻠﻰ ﻗﺪﺭ ﻣﺎ ﺻﺎﺩﻓﹶﺖ ﻋﻠﻴﻪ ﺍﳌﻠﺴﻮﻉ ﻣﻦ ﻏﺬﺍﺋﻪ ﻭﻣﻦ ﺗﻔﺘُﺢ ﻣﻨﺎﻓﺴﻪ ﻭﻋﻠﻰ ﻗﺪْﺭ ﻣﺎ‬
‫ﺴ َﻌﺘِﻬﺎ ﰲ ﺃﻭﱠ ﹺﻝ ﺍﻟﻠﻴﻞ ﻋﻨﺪ ﺧﺮﻭﺟﻬﺎ ﻣﻦ ﺟُﺤﺮﻫﺎ ﺑﻌﺪ‬
‫ﳊﺒَﻞ ﻭﻋﻠﻰ ﻗﺪﺭ ﹶﻟ ْ‬
‫ﺗُﺼﺎﺩَﻑ ﻋﻠﻴﻪ ﺍﻟﻌﻘﺮﺏ ﻣﻦ ﺍﳊﹶﺒ ﹺﻞ ﻭﻏﲑ ﺍ ﹶ‬
‫ﺃﻗﺎﻣﺖ ﻓﻴﻪ‬

‫ﺖ ﻓﻴﻪ ﻳﻮﻣﻬﺎ ‪.‬‬

‫ﺝ ﻣﻦ ﺟُ ﺤْﺮﻫﺎ ﺑﻌﺪ ﺃﻥ ﺃﻗﺎﻣ ْ‬
‫ﺷَﺘ َﻮﺗَﻬﺎ ﻭﺃﺷﺪﱡ ﻣﻦ ﺫﻟﻚ ﺃﻥ ﺗﻠﺴﻊ ﺃﻭّ ﹶﻝ ﻣﺎ ﲣﺮ ُ‬
‫ﻗﺎﻝ ﻣﺎﺳﺮْﺟﻮﻳﻪ ‪ :‬ﻓﻠﺬﻟﻚ ﺍﺧﺘﻠﻔﺖ ﻭﺟﻮﻩ ﺍﻟﻌﻼﺝ ﻓﺼﺎﺭ ﺿَﺮْﺏٌ ﻣﻦ ﺍﻟﻌ ﻼﺝ ﻳﻔﻴﻖ ﻋﻨﻪ ﺇﻧﺴﺎﻥﹲ ﻭﻻ ﻳُﺼﻠﺢ ﺃﻣﺮ ﺍﻵﺧﺮ‬
‫‪.‬‬
‫ﻟﺴﻌﺔ ﺍﻟﺰﻧﺒﻮﺭ ﻭﺧﱪﱐ ﲦﺎﻣﺔﹸ ﻋﻦ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺍﳌﺄﻣﻮﻥ ﺃﻧﻪ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﱄ ﲞﺘﻴﺸﻮﻉ ﺍﺑﻦ ﺟﱪﻳﻞ ﻭ َﺳ ﹾﻠ َﻤ َﻮﻳْﻪ ﻭﺍﺑﻦ ﻣﺎ َﺳﻮَﻳﻪ‬
‫ﺖ ﻋﻠﻰ ﻣﻮﺿﻌﻪ ﺃﻛﺜﺮ ﻣﻦ ﻋﺸﺮﻳﻦ‬ ‫ﻚ ﺑﻪ ﻣﻮﺿ ُﻊ ﻟﺴﻌ ِﺔ ﺍﻟﺰﻧﺒﻮﺭ ﺳﻜ َﻦ ﻓﻠﺴَﻌﲏ ﺯﻧﺒﻮﺭ ﻓﺤﻜ ﹾﻜ ُ‬
‫ﺏ ﺇﺫﺍ ﺩُِﻟ َ‬
‫‪ :‬ﺇﻥ ﺍﻟﺬﺑﺎ َ‬
 ‫ﺫ ﺑﺎﺑﺔ ﻓﻤﺎ ﺳﻜﹶﻦ ﺇﻻ ﰲ ﻗﺪْﺭ ﺍﻟﺰﻣﺎﻥ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺴﻜﻦ ﻓﻴﻪ ﻣﻦ ﻏﲑ ﻋﻼﺝ ﻓﻠﻢ ﻳﺒﻖ ﰲ ﻳﺪﻱ ﻣﻨﻬﻢ ﺇﻻ ﺃﻥ ﻳﻘﻮﻟﻮﺍ ‪:‬‬
‫ﻚ‪.‬‬‫ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺰﻧﺒﻮﺭ َﺣ ْﺘ ﹰﻔﹰﺎ ﻗﺎﺿﻴًﺎ ﻭﻟﻮﻻ ﻫﺬﺍ ﺍﻟﻌﻼﺝ ﹶﻟ ﹶﻘَﺘﹶﻠ َ‬

‫ﺏ ِﲡﺪُ‬
‫ﺞ ﺍ َﻷ ِﻃﺒّﺎﺀ ﻭﻛﺬﻟﻚ ﻫ ْﻢ ﺇﺫﺍ ﺳﻘﹶﻮﺍ ﺩﻭﺍ ًﺀ ﻓﻀﺮّ ﺃﻭ ﻗﻄﻌﻮﺍ ِﻋ ْﺮﹰﻗﹰﺎ ﻓﻀﺮّ ﻗﺎﻟﻮﺍ ‪ :‬ﺃﻧﺖ ﻣﻊ ﻫﺬﺍ ﺍﻟﻌﻼﺝ ﺍﻟﺼﱠﻮﺍ ﹺ‬
‫ﺣُﺠ ُ‬
‫ﺖ ﻋﻠﻰ ﻭﺟﻮﻩ (‬‫ﺏ ﻳﺸﺘﺪّ ﻋﻠﻰ ﺍﳊﻴّﺎﺕ ﻓﺄﻟﻘﻴ ُ‬ ‫ﺢ ﺍﻟﺴﱠﺬﹶﺍ ﹺ‬
‫ﻭﻗﻴﻞ ﱄ ﻭﻗﺮﺃﺕ ﰲ ﻛﺘﺎﺏ ﺍﳊﻴﻮﺍﻥ ﺇﻥﹼ ﺭﻳ َ‬
‫ﺍﻷﻓﺎﻋﻲ ُﺟﺮَﺯ ﺍﻟﺴﱠﺬﹶﺍﺏ ﻓﻤﺎ ﻛﺎﻥ ﻋﻨﺪﻫﺎ ﺇﻻ ﻛﺴﺎﺋﺮ ﺍﻟَﺒﻘﹾﻞ ‪.‬‬
‫ﻓﻠﻮ ﻗﻠﺖ ﳍﻢ ﰲ ﻫﺬﺍ ﺷﻴﹰﺌﹰﺎ ﻟﻘﺎﻟﻮﺍ ‪ :‬ﺍﳊﻴّﺎﺕ ﻏﲑ ﺍﻷﻓﺎﻋﻲ ﻭﻫﺬﺍ ﺑﺎﻃﻞﹲ ﺍﻷﻓﺎﻋﻲ ﻧﻮﻉ ﻣﻦ ﺍﳊﻴﺎﺕ ﻭﻛﻠﻬﻢ ﻗﺪ ﻋﻢﱠ ﻭﱂ‬
‫ﳜﺺ ‪.‬‬
‫ﺏ ﻭﻫﺬﻩ ﺍﻟﺪﱠﺑّﺎﺑﺎﺕ ﺍﻟﱵ ﺗﻌﺾﱡ ﻭﺗﻠﺴﻊ ﺍﻟﱵ ﺗﻜﻤُﻦ ﰲ‬
‫ﻣﺎ َﻳﺪﱠﺧﺮ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻭﲨﻴﻊ ﺍﳊﺸﺮﺍﺕ ﻭﺍﻷﺣﻨﺎﺵ ﻭﲨﻴﻊ ﺍﻟﻌﻘﺎﺭ ﹺ‬
‫ﺍﻟﺸﺘﺎﺀ ﻻ ﺗﺄﻛ ﹸﻞ ﺷﻴﺌﺎﹰ ﰲ ﺗﻠﻚ ﺍﻷﺷﻬﺮ ﻭﻻ ﺗﺸﺮﺏ ﻭﻛﺬﺍ ﻛﻞ ﺷﻲﺀ ﻣﻦ ﺍﳍﻤَﺞ ﻭﺍﳊﺸﺮﺍﺕ ﳑﺎ ﻻ ﻳﺘﺤﺮّﻙ ﰲ ﺍﻟﺸﺘﺎﺀ‬
‫ﺇﻻ ﺍﻟﻨﻤ ﹶﻞ ﻭﺍﻟﺬﹼﺭﱠ ﻭﺍﻟﻨﺤﻞ ﻓﺈﻬﻧﺎ ﻗﺪ ﺍﺩﺧﺮﺕ ﻣﺎ ﻳﻜﻔﻴﻬﺎ ﻭﻟﻴﺴﺖ ﻛﻐﲑﻫﺎ ﳑﺎ ﺗﺜﺒﺖُ ﺣﻴﺎﺗُﻪ ﻣﻊ ﺗﺮﻙ ﺍﻟﻄﻌﻢ ‪.‬‬

‫ﺣﺮﺹ ﺍﻟﻌﻘﺎﺭﺏ ﻭﺍﳊﻴﺎﺕ ﻋﻠﻰ ﺃﻛﻞ ﺍﳉﺮﺍﺩ‬

‫ﻭﻟﻠﻌﻘﺮﺏ ﲦﺎﱐ ﺃﺭﺟﻞ ﻭﻫﻲ ﺣﺮﻳﺼﺔ ﻋﻠﻰ ﺃﻛﻞ ﺍﳉﺮﺍﺩ ﻭﻛﺬﻟﻚ ﺍﳊﻴﺎﺕ ﻭﻣﺎ ﺃﻛﺜﺮ ﻣﺎ ﺗﻠﺪﻍ ﻭﺗﻨْﻬﺶ ﺻﺎﺣﺐ ﺍﳉﺮﺍﺩ‬
‫‪.‬‬
‫ﺾ ﻣﻦ ﳜﺒُﺮ ﺷﺄﻥ ﺍﻷﻓﺎﻋﻲ ﻗﺎﻝ ‪ :‬ﻛﻨﺖ ﺑﺎﻟﺒﺎﺩﻳﺔ‬ ‫ﺃﺛﺮ ﺍﳌﹸﺮ ﺿِﻊ ﰲ ﺍﻟﺮﺿﻴﻊ ﻭﻣﻦ ﻋﺠﻴﺐ ﺳﻢﱢ ﺍﻷﻓﺎﻋﻲ ﻣﺎ ﺧﱪﱐ ﺑﻪ ﺑﻌ ُ‬
‫ﻀﻊُ ﻣﻦ ﺃﺧﻼﻓﻬﺎ ﺇﺫ ﹶﻬﻧﺸَﺖ ﺍﻟﻨﺎﻗ ﹶﺔ ﻋﻠﻰ ﻣﺸﺎﻓﺮﻫﺎ ﺃﻓﻌﻰ ﻓﺒﻘﻴﺖْ ﻭﺍﻗﻔ ﹰﺔ ﺳﺎﺩﺭﺓ ﻭﺍﻟﻔﺼﻴﻞﹸ‬
‫ﻭﺭﺃﻳﺖ ﻧﺎﻗﺔ ﺗﺮﺗ ُﻊ ﻭﻓﺼﻴﻠﻬﺎ ﻳﺮﺗ ِ‬
‫ﻳﺮﺗﻀﻊ ﻓﺒﻴﻨﺎ ﻫﻮ ﻳﺮﺗﻀ ُﻊ ﺇﺫ ﺧﺮﱠ ﻣﻴﱢﺘﺎﹰ ‪.‬‬
‫ﺐ ﻭﻛﺎﻥ ﻣﺎ ﺻﺎﺭ ﻣﻦ‬
‫ﺕ ﺃﻣﱠﻪ ﻣﻦ ﺍﻟﻌﺠﺐ ﻭﻛﺎﻥ ﻣﺮﻭ ُﺭ ﺍﻟﺴﻢﱢ ﰲ ﺗﻠﻚ ﺍﻟﺴﺎﻋﺔ ﺍﻟﻘﺼﲑﺓ ﺃﻋﺠ َ‬ ‫ﻓﻜﺎﻥ ﻣﻮﺗُﻪ ﻗﺒﻞ ﻣﻮ ِ‬
‫ﻉ ﺣﱴ ﹶﻗَﺘ ﹶﻞ ﺍﻟﻔﺼﻴ ﹶﻞ ﻗﺒﻞ ﺃﻣﻪ ﻋﺠﺒﹰﺎ ﺁﺧﺮ ‪.‬‬
‫ﱭ ﺍﻟﻀّﺮ ﹺ‬
‫ﻓﻀﻮﻝ ﲰﻬﺎ ﰲ ﻟ ﹺ‬
‫ﳋﻠﹾﻔﺔ ﻓﻠﺬﻟﻚ ﳜﺘﺎﺭ‬
‫ﺏ ﺩﻭﺍﺀ ﺍﳌﺸْﻲ ﻓﻴﻌﺘﺮﻱ ﺍﻟﺮﺿﻴ َﻊ ﺍ ِ‬
‫ﺏ ﺍﻟﻨﺒﻴﺬﹶ ﻓﻴﺴﻜﺮ ﻋﻦ ﻟﺒﻨﻬﺎ ﺍﻟﺮﺿﻴﻊ ﻭﺗﺸﺮ ُ‬ ‫ﺿﻊُ ﺗﺸﺮ ُ‬
‫ﻭﺍﳌﺮﺃ ﹸﺓ ﺍﳌﺮ ِ‬

‫ﺍﳊﻜﻤﺎﺀ ﻷﻭﻻﺩﻫﻢ ﺍﻟﻈﺌﺮ ﺍﻟﱪﻳﺌﺔ ﻣﻦ ﺃﻷﺩﻭﺍﺀ ‪ :‬ﰲ ﻋﻘﻠﻬﺎ ﻭﰲ ﺑﺪﻬﻧﺎ ‪.‬‬

‫ﻒ‬
‫ﻉ ﺇﻟﻴﻪ ﻣﻨﻪ ﺇﱃ ﺃﻣﻪ ﻭﻟﻌﻞ ﺿﻌ َ‬
‫ﱭ ﻭﺍﻟﺪﱠﻡ ﻓﺼﺎﺭ ﺫﻟﻚ ﺍﻟﺴﻢﱡ ﺃﺳﺮ َ‬‫ﻭﺗﻮﻫﱠﻤﻮﺍ ﺃﻥ ﺍﻟﻠﱭ ﺇﳕﺎﺟﻊ ﰲ ﺍﻟﻔﺼﻴﻞ ﻟﻘﺮﺍﺑﺔ ﺍﻟﻠ ﹺ‬
‫ﺍﻟﻔﺼﻴﻞ ﻗﺪ ﺃﻋﺎﻥ ﺃﻳﻀﹰﺎ ﻋﻠﻰ ﺫﻟﻚ ‪.‬‬

‫ﻗﺼﺘﺎﻥ ﰲ ﻣﻦ ﻟﺴﻌﺘﻪ ﺍﻟﻌﻘﺮﺏ‬

‫ﺾ ﺍﻟﻨﺎﺱ ‪ :‬ﻟﻴﺲ ﺷﻲﺀٌ ﺧﲑﹰﺍ ﻟﻪ‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﻋُﺒَﻴْﺪﺓﹶ ‪ :‬ﻟﺴﻌﺖ ﺃﻋﺮﺍﺑﻴّﺎﹰ ﻋﻘﺮﺏٌ ﺑﺎﻟﺒﺼﺮﺓ ﻓﺨﻴ َ‬
‫ﻒ ﻋﻠﻴﻪ ﻓﺎﺷﺘﺪّ ﺟ َﺰﻋُﻪ ﻓﻘﺎ ﹶﻝ ﺑﻌ ُ‬
‫ﺐ ﻓﻘﻴﻞ ﻟﻪ ‪ :‬ﻃﻌﻢ ﻣﺎﺫﺍ ﲡﺪ ﻗﺎﻝ ‪ :‬ﻃﻌ َُﻢ ِﻗ ْﺮَﺑ ٍﺔ‬ ‫ﻣﻦ ﺃﻥ ُﺗ ْﻐﺴَﻞ ﻟﻪ ﺧﺼﻴ ﹸﺔ ﺯﳒﻲ َﻋﺮﹺﻕ ﻭﻛﺎﻧﺖ ﻟﻴﻠﺔ ﹶﻏ ِﻤﻘﹶﺔ ﻓﻠﻤﺎ ﺳﻘﹶﻮﻩ ﻗ ﹶﻄ َ‬
‫ﺟﺪﻳﺪﺓ ‪.‬‬
‫ﻭﺧﱪﱐ ﳏﻤﺪ ﻭﻋﻠﻲﱞ ﺍﺑﻨﺎ ﺑﺸﲑ ﺃﻥ ﻇﺌﺮﹰﺍ ﻟﺴﻠﻴﻤﺎﻥ ﺑﻦ ﺭﹺﻳﺎﺵ ﻟﺴﻌﺘﻬﺎ ﻋﻘﺮﺏٌ ﻓﻤﻸﺕ ﺍﻟﺪﻧﻴﺎ ﺻُﺮَﺍﺧﹰﺎ ﻓﻘﺎﻝ ﺳﻠﻴﻤﺎﻥ ‪:‬‬
‫ﺖ ﻭﻗﺪ ﺳﻜ َﻦ‬
‫ﺍﻃﻠﺒﻮﺍ ﳍﺎ ﻫﺬﻩ ﺍﻟﻌﻘﺮﺏ ﻓﺈﻥ ﺩﻭﺍﺀﻫﺎ ﺃﻥ ﺗﻠﺴﻌﻬﺎ ﻟﺴﻌﺔ ﺃﺧﺮﻯ ﰲ ﺫﻟﻚ ﺍﳌﻜﺎﻥ ﻓﻘﺎﻟﺖ ﺍﻟﻌﺠﻮﺯ ‪ :‬ﻗﺪ ﺑﺮﺋ ُ‬
‫ﻭﺟﻌﻲ ﻭﻻﺣﺎﺟﺔ ﱄ ﺇﱃ ﻫﺬﺍ ﺍﻟﻌﻼﺝ ﻗﺎﻝ ‪:‬‬

‫ﻓﺄﺗﻮْﻩ ﺑﻌﻘﺮﺏ ﻻ ﻭﺍﻟﻠﹼﻪ ﺇﻥ ﻳُﺪﺭَﻯ ‪ :‬ﺃﻫﻲ ﺗﻠﻚ ﺃﻡ ﻏﲑُﻫﺎ ﻓﺄﻣ َﺮ ﻬﺑﺎ ﻓﺄﹸﻣﺴﻜﺖ ﻓﻘﺎﻟﺖ ‪ :‬ﺃﻧﺸُﺪ َﻙ ﺑﺎﻟﻠﹼﻪ ﻭﺍﻟﻠﱭ ﻓﺄﰉ‬
‫ﺖ ﺯﻣﺎﻧًﺎ ﻭﺗﺴﺎﻗﻂ ﺷﻌﺮ ﺭﺃﺳﻬﺎ ﻓﻘﻴﻞ ﻟﺴﻠﻴﻤﺎﻥ ﰲ ﺫﻟﻚ ﻓﻘﺎﻝ ‪ :‬ﻳﺎ‬ ‫ﺸ َﻲ ﻋﻠﻴﻬﺎ ﻭﻣﺮَﺿ ْ‬
‫ﻭ ﺃﺭﺳﻠﻬﺎ ﻋﻠﻴﻬﺎ ﻓﻠﺴﻌﺘﻬﺎ ﻓﻐُ ِ‬
‫ﳎﺎﻧﲔ ﻻ ﻭﺍﻟﻠﹼﻪ ﺇﻥ ﺭﺩﱠ ﻋﻠﻲﱠ ﺭُﻭﺣﻬﺎ ﺇﻻ ﺍﻟﻠﺴﻌﺔﹸ ﺍﻟﺜﺎﻧﻴﺔ ﻭﻟﻮﻻ ِﻫ َﻲ ﻟﻘﺪ ﻛﺎﻧﺖ ﻣﺎﺗﺖ ‪ ) .‬ﰲ ﺍﻟ ﹶﻘﻤْﻞ ﻭﺍﻟﺼﱡﺆَﺍﺏ (‬
‫ﻭﺳﻨﻘﻮﻝ ﰲ ﺍﻟ ﹶﻘﻤْﻞ ﻭﺍﻟﺼﱡﺆَﺍﺏ ﻣﺎ ﻭﺟﺪﻧﺎ ﲤﻜﻴﻨًﺎ ِﻣ َﻦ ﺍﻟﻘﻮﻝ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ‪.‬‬
‫ﺱ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﺃﻧﻪ ﺯﻋﻢ ﺃﻥ ﺍﻟﺼﱢﺌﺒﺎﻥ ﺫﻛﻮﺭ ﹸﺓ ﺍﻟ ﹶﻘ ْﻤ ﹺﻞ‬
‫ﺫﻛﺮﻭﺍ ﻋﻦ ﺇﻳﺎ ﹺ‬

‫ﻭﺍﻟﻘﻤﻞ ﺇﻧﺎﺛﻬﺎ ﻭﺃﻥ ﺍﻟﻘﻤ ﹶﻞ ﻣﻦ ﺍﻟﺸﱠﻜﻞ ﺍﻟﺬﻱ ﺗﻜﻮﻥ ﺇﻧﺎﺛﻪ ﺃﻋﻈ َﻢ ﻣﻦ ﺫﻛﻮﺭﺗﻪ ‪.‬‬
‫ﻭﺫﻛﺮﻭﺍ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ ‪ :‬ﻭﻛﺬﻟﻚ ﺍﻟﺰﱠﺭَﺍﺭﻗﺔ ﻭﺍﻟﺒُﺰَﺍﺓ ﻓﺠﻌﻞ ﺍﻟُﺒﺰَﺍ ﹶﺓ ﰲ ﺍﻹﻧﺎﺙ ‪.‬‬
‫ﻭﻟﻴﺲ ﻓﻴﻤﺎ ﻗﺎﻝ ﺷﻲﺀ ﻣﻦ ﺍﻟﺼﻮﺍﺏ ﺍﻟﺘﱠﺴْﺪﻳﺪ ﻭﻗﺪ ﺧﺒّﺮﻧﺎﻛﻢ ﻋﻦ ﺣﻜﺎﻳﺘﻪ ﰲ ﺍﻟﺸﱠﺒﱡﻮﻁ ﺣﲔ ﺟﻌﻠﻪ ﻛﺎﻟﺒﻐﻞ ﻭﺟﻌ ﻠﹶﻪ‬
‫ﲔ ﺍﻟُﺒﻨﱢﻲﱢ ﻭﺍﻟﺰﱠﺟْﺮ ‪.‬‬
‫ﳐﻠﻮﻗ ﹰﺎ ﻣﻦ ﺑ ﹺ‬
‫ﻭﺍﻟﻘﻤﻞ ﻳﻌﺘﺮﻱ ِﻣ َﻦ ﺍﻟ َﻌﺮَﻕ ﻭﺍﻟﻮﺳَﺦ ﺇﺫﺍ ﻋﻼﳘﺎ ﺛﻮﺏٌ ﺃﻭ ﺭﹺﻳﺶٌ ﺃﻭ ﺷﻌﺮ ﺣﱴ ﻳﻜﻮﻥ ﻟﺬﻟﻚ ﺍﳌﻜﺎ ِﻥ ﻋَﻔﹶﻦ ﻭﺧُﻤﻮﻡ ‪) .‬‬
‫ﺱ ﺍﻷﺑﻴﺾ‬
‫ﺃﺛﺮ ﻟﻮﻥ ﺍﻟﺸﱠﻌﺮ ﰲ ﻟﻮﻥ ﺍﻟﻘﻤﻠﺔ ( ﻭﺍﻟﻘﻤﻠﺔ ﺗﻜﻮﻥ ﰲ ﺭﺃﺱ ﺍﻷﺳ َﻮ ِﺩ ﺳﻮﺩﺍﺀ ﻭﺭﺃ ﹺ‬

‫ﳊﺒْﻞ ﺍﻷﺑﺮَﻕ ﺇﺫﺍ ﻛﺎﻧﺖ ﰲ ﺭﺃﺱ ﺍﻷﴰﻂ ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﰲ ﺭﺃﺱ ﺍﳋﺎﺿﺐ‬ ‫ﺍﻟﺸﻌﺮ ﺑﻴﻀﺎ َﺀ ﻭﺗﻜﻮﻥ ﺧﺼﻴﻔﺔ ﺍﻟﻠﻮﻥ ﻭﻛﺎ ﹶ‬
‫ﺑﺎﳊﻤﺮﺓ ﻛﺎﻧﺖ ﲪﺮﺍﺀ ﻭﺇﻥ ﻛﺎﻥ ﺍﳋﺎﺿﺐ ﻧﺎﺻ ﹶﻞ ﺍﳋﻀﺎﺏ ﻛﺎﻥ ﰲ ﻭﻟﻮﻬﻧﺎ ُﺷﻜﹾﻠﺔ ﺇﻻ ﺃﻥ ﻳﺴﺘﻮﱄ ﻋﻠﻰ ﺍﻟﺸﻌﺮ ﺍﻟﻨﱡﺼﻮﻝ‬
‫ﻓﺘﻌﻮﺩ ﻭﻫﺬﺍ ﺷﻲﺀٌ ﻳﻌﺘﺮﻱ ﺍﻟﻘﻤ ﹶﻞ ﻛﻤﺎ ﺗﻌﺘﺮﻱ ﺍﳋﻀﺮ ﹸﺓ ﺩَﻭ َﺩ ﺍﻟَﺒ ﹾﻘ ﹺﻞ ﻭﺟﺮﺍﺩَﻩ ﻭﺫﺑﺎﺑﻪ ﻭﻛﻞﱠ ﺷﻲ ٍﺀ ﻳﻌﻴﺶ ﻓﻴﻪ ﺃﺛﺮ ﺍﻟﺒﻴﺌﺔ ﰲ‬
‫ﺴﻮﱢ َﺩ ﻛﻞ ﺷﻲﺀ ﻳﻜﻮ ﹸﻥ ﻓﻴﻬﺎ ‪ :‬ﻣﻦ‬‫ﺍﳊﻴﻮﺍﻥ ﻭﻟﻴﺲ ﺫﻟﻚ ﺑﺄﻋﺠﺐ ﻣﻦ َﺣﺮﱠﺓ ﺑﻦ ﺳُﻠﻴﻢ ﻓﺈﻥ ﻣﻦ ﻃﺒﺎﻉ ﺗﻠﻚ ﺍﳊﺮﺓ ﺃﻥ ﺗُ َ‬
‫ﺇﻧﺴﺎﻥ ﺃﻭ ﹶﻓﺮَﺱ ﺃﻭ ِﺣﻤَﺎ ﹴﺭ ﺃﻭ ﺷﺎﺓ ﺃﻭ ﺑﻌﲑ ﺃﻭ ﻃﺎﺋ ﹴﺮ ﺃﻭ ﺣﻴّﺔ ‪.‬‬
‫ﻭﱂ ﻧﺴﻤﻊ ﺑﺒﻠﺪﺓ ﺃﻗﻮﻯ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ ﻣﻦ ﺑﻼﺩ ﺍﻟﺘﺮﻙ ﻓﺈﻬﻧﺎ ﺗﺼﻮﱢﺭ ﺇﺑﻠﹶﻬﻢ ﺧﻴﻠﹶﻬﻢ ﻭﲨﻴ َﻊ ﻣﺎ ﻳﻌﻴﺶ ﻓﻴﻬﺎ ﻋﻠﻰ ﺻﻮﺭﺓ‬
‫ﺍﻟﺘﱡﺮﻙ ‪.‬‬

‫ﺗﻮﻟﺪ ﺍﻟﻘﻤﻞ‬

‫ﺏ ﺍﺠﻤﻟﺬﱠﻣﲔ ﻓﺈﻬﻧﻢ ﻻ َﻳ ﹾﻘﻤَﻠﻮﻥ ‪.‬‬ ‫ﺦ ﻭﺍﻟﻌﺮﻕ ﻭﺍﳋﻤﻮﻡ ﺇﻻ ﺛﻴﺎ َ‬

‫ﻭﺍﻟﻘﻤﻞ ﻳﻌ ﹺﺮﺽُ ﻟﺜﻴﺎﺏ ﻛﻞﱢ ﺍﻟﻨﺎﺱ ﺇﺫﺍ ﻋﺮﺽ ﳍﺎ ﺍﻟﻮﺳ ُ‬
‫ﻭﺇﺫﺍ ﹶﻗ ِﻤ ﹶﻞ ﺇ ﻧﺴﺎﻥﹲ ﻭﺃﻓﺮﻁ ﻋﻠﻴﻪ ﺫﻟﻚ ﺯﺃﺑَﻖ ﺭﺃﺳﻪ ﺇﻥ ﻛﻦّ ﰲ ﺭﺃﺳﻪ ﺃﻭ ﺟﺴﺪﻩ ﻭﺇﻥ ﻛ ﻦّ ﰲ ﺛﻴﺎﺑﻪ ﻓﻤﻮﱠ ْﺗ َﻦ ‪.‬‬
‫ﺢ ﺃﺑﺪﺍﻧﻜﻢ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻗﻄﻴﻔﺔ ﻷﺻﺤﺎﺑﻪ ‪ :‬ﺃﺗﺪﺭﻭﻥ ﻣﺎ ﻳﺬﹾﺭﺃ ﺍﻟﻘﻤﻞ ﻗﺎﻟﻮﺍ ‪ :‬ﻻ ﻗﺎﻝ ‪ :‬ﺫﺍﻙ ﻭﺍﻟﻠﹼﻪ ﻣﻦ ﻗﻠﺔ ﻋﻨﺎﻳﺘﻜﻢ ﲟﺎ ﻳﺼﻠ ُ‬
‫ﻳﺬﺭﹸﺃ ﺍﻟﻘﻤ ﹶﻞ ﺍﻟﻔﹸﺴﺎﺀ ‪.‬‬
‫ﻓﺄﻣﺎ ﲦﺎﻣﺔ ﻓﺤﺪﺛﲏ ﻋﻦ ﳛﲕ ﺑﻦ ﺧﺎﻟﺪ ﺍﻟﱪﻣﻜﻲ ﺃﻥ ﺷﻴﺌﲔ ﻳُﻮﺭﹺﺛﺎﻥ ﺍﻟﻘﹶﻤﻞ ‪:‬‬

‫ﺃﺣﺪُﳘﺎ ﺍﻹﻛﺜﺎﺭ ﻣﻦ ﺍﻟﺘﱢﲔ ﺍﻟﻴﺎﺑﺲ ﻭﺍﻵﺧﺮ ﲞﺎﺭ ﺍﻟﻠﱡﺒﺎﻥ ﺇﺫﺍ ﺃﹸﻟﻘﻲ ﻋﻠﻰ ﺍﺠﻤﻟﻤﺮﺓ ‪.‬‬
‫ﺽ ﻟﻌﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻮﻑ ﻭﺍﻟﺰﺑﲑ ﺑﻦ‬
‫ﻭﺭﲟﺎ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﹶﻗﻤِﻞ ﺍﻟﻄﺒﺎﻉ ﻭﺇﻥ ﺗﻨﻈﱠﻒ ﻭﺗﻌ ﹶﻄّﺮ ﻭﺑﺪﱠﻝ ﺍﻟﺜﻴﺎﺏ ﻛﻤﺎ َﻋ َﺮ َ‬
‫ﺍﻟﻌﻮّﺍﻡ ﺍﺳﺘ ﹾﺄ ﹶﺫﻧَﺎ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﻟﺒﺎﺱ ﺍﳊﺮﻳﺮ ﻓﺄﺫﻥ ﳍﻤﺎ ﻓﻴﻪ ﻭﻟﻮﻻ ﺃﻬﻧﻢ ﻛﺎﻧﺎ ﰲ ﺣﺪﱢ ﺿﺮﻭﺭﺓ ﹶﻟﻤَﺎ‬
‫ﺃ ِﺫ ﹶﻥ ﳍﻤﺎ ﻓﻴﻪ ﻣﻊ ﻣﺎ ﻗﺪ ﺟﺎﺀ ﰲ ﺫﻟﻚ ﻣﻦ ﺍﻟﺘﺸﺪﻳﺪ ‪.‬‬
‫ﺺ ﺣﺮﻳ ﹴﺮ ﻓ َﻌ ﻼﹶﻩ ﺑﺎﻟﺪﱢﺭّﺓ ﻓﻘﺎﻝ ﺍﳌﻐﲑﻱﱡ ‪ :‬ﺃﻭ‬
‫ﻓﻠﻤﺎ ﻛﺎﻥ ﰲ ﺧﻼﻓﺔ ﻋﻤﺮ ﺭﺃﻯ ﻋﻤﺮ ﻋﻠﻰ ﺑﻌﺾ ﺑﲏ ﺍﳌﻐﲑﺓ ﻣﻦ ﺃﺧﻮﺍﻟﻪ ﻗﻤﻴ َ‬
‫ﺲ ﺍﳊﺮﻳﺮ ﻗﺎﻝ ‪ :‬ﻭﺃﻧﺖ ﻣﺜﻞ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻻ ﺃ ﻡﱠ ﻟﻚ ‪( .‬‬
‫ﻑ ﻳﻠﺒ ُ‬
‫ﻟﻴﺲ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑ ُﻦ ﻋﻮ ٍ‬

‫ﺍﻻﺣﺘﻴﺎﻝ ﻟﻠﱪﺍﻏﻴﺚ ﻭﺍﺣﺘﺎﺝ ﺃﺻﺤﺎﺑﻨﺎ ﺇﱃ ﺍﻟﺘﺴﻠﱡﻢ ﻣﻦ ﻋ ﺾّ ﺍﻟﱪﺍﻏﻴﺚ ﺃﻳﺎ َﻡ ﻛﻨﱠﺎ ﺑﺪﻣﺸﻖ ﻭﺩﺧﻠﻨﺎ ﺃﻧﻄﺎﻛﻴَﺔ ﻓﺎﺣﺘﺎﻟﻮﺍ‬
‫ﻟﱪﺍﻏﻴﺜﻬﺎ ﺑﺎﻷ ِﺳﺮﱠ ِﺓ ﻓﻠﻢ ﻳﻨﺘﻔﻌﻮﺍ ﺑﺬﻟﻚ ﻷﻥ ﺑﺮﺍﻏﻴﺜﻬﻢ ﲤﺸﻲ ‪.‬‬
‫ﻭﺑﺮﺍﻏﻴﺜﻬﻢ ﻧﻮﻋﺎﻥ ‪ :‬ﺍﻷﺑْﺠ ﹸﻞ ﺍﻟﺒﻖّ ﺇﳕﺎ ﲰّﻮﺍ ﺫﻟﻚ ﺍﳉﻨﺲ ﻋﻠﻰ ﺷﺒﻴﻪٍ ﲟﺎ َﺣﻜﹶﻰ ﱄ ﲦﺎﻣﺔﹸ ﻋﻦ ﳛﻴﻲ ﺑﻦ ﺧﺎﻟ ٍﺪ ﺍﻟﱪﻣﻜﻲّ‬
‫ﻓﺈﻥ ﳛﲕ ﺯﻋ َﻢ ﺃﻥ ﺍﻟﱪﺍﻏﻴﺚﹶ ﻣﻦ ﺍﳋﻠﻖ ﺍﻟﺬﻱ ﻳﻌ ﹺﺮﺽُ ﻟﻪ ﺍﻟﻄﲑﺍﻥ ﻓﻴﺴﺘﺤﻴﻞ ﺑﻘًّﺎ ﻛﻤﺎ ﻳﻌﺮﺽ ﺍﻟﻄﲑﺍ ﹸﻥ ﻟﻠﻨﱠﻤﻞ ﻭﻛﻤﺎ‬
‫ﺺ ﺇﺫﺍ ﺍﻧﺴﻠﺨﺖ ﺻﺎﺭﺕ ﻓﻜﺎﻥ ﺃﺻﺤﺎﺑﻨﺎ ﻗﺪ ﹶﻟﻘﹸﻮ ﺍ ﻣﻦ ﺗﻠﻚ ﺍﻟﱪﺍﻏﻴﺚ ﺟَﻬْﺪًﺍ‬ ‫ﻳﻌﺮﺽ ﺍﻟﻄﲑﺍ ﹸﻥ ﻟﻠﺪﱠﻋﺎﻣﻴﺺ ﻓﺈﻥ ﺍﻟﺪﻋﺎﻣﻴ َ‬
‫ﺾ‬
‫ﻭﻛﺎﻧﺖ ﳍﺎ ﺑﻠﻴﱠﺔ ﺃﺧﺮﻯ ‪ :‬ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﺬﻱ ﺗُﺴ ﹺﻬﺮُﻩُ ﺍﻟﱪﺍﻏﻴﺚ ﻻ ﻳﺴﺘﺮﻳﺢ ﺇﻻ ﺃﻥ ﻳﻘﺘﻠﻬﺎ ﺑﺎﻟﻌﺮْﻙ ﻭﺍﻟﻘﺘْﻞ ﻭﺇﱃ ﺃﻥ ﻳﻘﺒ َ‬
‫ﺻ ْﺮ ﹶﻥ ﻋﺸﺮﻳ َﻦ ﻛﺎﻥ ﺃﻫﻮﻥ ﻋﻠﻴﻪ ﻣﻦ ﺃ ﹾﻥ ﻳ ﹸﻜﻦﱠ ﺇﺣﺪﻯ‬
‫ﻋﻠﻴﻬﺎ ﻓﲑﻣ َﻲ ﻬﺑﺎ ﺇﱃ ﺍﻷﺭﺽ ﻣﻦ ﻓﻮﻕ ﺳﺮﻳﺮﻩ ﻓﲑﻯ ﺃ ﹶﻬﻧ َّﻦ ﺇﺫﺍ ِ‬
‫ﺖ‬
‫ﻭﻋﺸﺮﻳﻦ ﻓﻜﺎﻥ ﺍﻟﺮﺟ ﹸﻞ ﺇﺫﺍ ﺭﺍﻡ ﺫﻟﻚ ﻣﻦ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ ﻧُﺘَﻨ ْ‬

‫ﺺ ﺍﳊﺮﻳﺮ ﺍﻟﺼﱢﻴﲏﱢ‬
‫ﻳﺪﻩ ﻭﻛﺎﻧﻮﺍ ﻣُﻠﻮﻛﹰﺎ ﻭﻣﺜﻞ ﻫﺬﺍ ﺷﺪﻳﺪٌ ﻋﻠﹶﻰ ﻣﺜﻠﻬﻢ ﻓﻤﺎ ﺯﺍﻟﻮﺍ ﰲ ﺟﻬﺪ ﻣﻨﻬﺎ ﺣﱴ ﻟﺒﹺﺴﻮﺍ ﻗﹸﻤُ َ‬
‫ﻭﺟﻌﻠﻮﻫﺎ ﻃﻮﻳﻠﺔ ﺍﻷﺭﺩﺍﻥ ﻭﺍﻷﺑﺪﺍﻥ ﻓﻨﺎﻣﻮﺍ ﻣﺴﺘﺮﳛﲔ ‪.‬‬

‫ﺧﺮﻭﺝ ﺍﻟﻘﻤﻞ ﻣﻦ ﺟﺴﻢ ﺍﻹﻧﺴﺎﻥ‬

‫ﻭﺧﺒّﺮﱐ ﻛﻢ ﺷﺌﺖ ﻣﻦ ﺃﻃﺒﱠﺎﺀ ﺍﻟﻨﺎﺱ ﻭﺃﺻﺤﺎﺏ ﺍﻟﺘﺠﺎﺭﺏ ﻣﻨﻬﻢ ﻣﻦ ﻳﻘﺸﻌﺮ ﻣﻦ ﺍﻟﻜﺬﺏ ﻭﻳﺘﻘﺰﺯ ﻣﻨﻪ ﺃﻬﻧﻢ ﺭﺃﻭﺍ ﺍﻟﻘﻤﻞ‬
‫ﻼ ﻛﺎﻥ ﻗﻤﻠﻪ ﻣﺴﺘﻄﻴ ﻼﹰ ﰲ ﺷﺒﻴﻪ ﲞﻠﻘﺔ ﺍﻟﺪﻳﺪﺍﻥِ ﺍﻟﺼﻐﺎﺭ‬
‫ﻋِﻴﺎﻧﹰﺎ ﻭﻫﻮ ﳜﺮﺝ ﻣﻦ ﺟﻠﺪ ﺍﻹﻧﺴﺎﻥ ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻗ ِﻤ ﹰ‬
‫ﺍﻟﺒﻴﺾ ‪.‬‬
‫ﺏ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﲔ ﻛﺎﻥ ﺍﻣﺘُ ﺤِﻦ ﺑﺘﻠﻚ ﺍﻷﻭﺟﺎﻉ ﺣﱴ‬
‫ﺽ ﻷﻳﻮ َ‬
‫ﻭﻳُﺬﻛﺮ ﺃﻥ ﻣﺜ ﹶﻞ ﺫﻟﻚ ﻗﺪ ﻛﺎﻥ ﻋﺮ َ‬
‫ُﺳﻤﱢﻲ ‪ :‬ﺍﳌﺒﺘﻠﹶﻰ ‪.‬‬
‫ﺏ ﻭﺃﻧﻪ ﺗ ﹶﻄﻠﹼﻰ ﺑﺎﳌﹶﺮّْﺗَﻚ ﻭﺍﻟﺪﱡﻫﻦ ﰒ ﺩﺧﻞ ﺍﳊﻤﱠﺎﻡ ﻓﺮﺃﻯ‬
‫ﻭﺧﺒﱠﺮﱐ ﺷﻴ ﺦٌ ﻣﻦ ﺑﲏ ﻟﻴﺚ ﺃﻧﻪ ﺍﻋﺘﺮﺍﻩ َﺟ َﺮ ٌ‬

‫ﻭﺧﺒﱠﺮﱐ ﺃﺑﻮ ﻣﻮﺳﻰ ﺍﻟﻌﺒﺎﺳﻲﱡ ﺻﺪﻳﻘﹸﻨﺎ ﺃﻧﻪ ﻛﺎﻥ ﻟﻪ ﻏﻼﻡٌ ﲟﺼﺮ ﻭﻛﺎﻥ ﺍﻟﻐﻼﻡ ﺭﲟﺎ ﺃﺧﺬﻩ ﺇﺑﺮﺓ ﻓﻔﺘَﺢ ﻬﺑﺎ ﻓﺘﺤﹰﺎ ﰲ ﺑﻌﺾ‬
‫ﺢ ﻗﻤﻠﺔ ‪.‬‬
‫ﺚ ﺃﻥ ﻳﻄﻠﻊ ﻣﻦ ﲢﺖ ﺍﳉﻠﺪ ﰲ ﺍﻟﻘﻴ ﹺ‬
‫ﳉﻠﹾﺪ ﻓﻼ ﻳﻠﺒ ﹸ‬
‫ﺟﺴﺪﻩ ﰲ ﺍ ِ‬

‫ﻗﻤﻞ ﺍﳊﻴﻮﺍﻥ‬

‫ﺦ ﺟﻠﺪ‬
‫ﺴ ﹾﻞ ﻳ ﹸﻜ ْﻦ ﻧﻈﻴﻒ ﺍﻟﺒﻴﺖ ﻭﻫﻮ ﻳﻌﺮﺽ ﻟﻠﻘﺮْﺩ ﻭﻳﺘﻮﻟﱠﺪ ﻣﻦ ﻭ َﺳ ﹺ‬
‫ﺝ ﻭﺍﳊﻤﺎﻡ ﺇﺫﺍ ﱂ ﻳﻐَﺘ ِ‬
‫ﻉ ﺇﱃ ﺍﻟﺪّﺟﺎ ﹺ‬
‫ﻭﺍﻟﻘﻤﻞ ﻳُﺴﺮ ُ‬
‫ﺍﻷﺳﲑ ﻭﻣﺎ ﰲ ﺭﺃﺳِﻪ ﻣﻦ ﺍﻟﻮﺳﺦ ﻭﻟﺬﻟﻚ ﻛﺎﻧﻮﺍ ﻳﻀ ﺠﱡﻮﻥ ﻭﻳﻘﻮﻟﻮﻥ ‪ :‬ﺃﻛﻠﹶﻨَﺎ ﺍﻟ ِﻘﺪﱡ ﻭﺍﻟﻘﻤﻞ ‪.‬‬
 ‫ﺗﻠﺒﻴﺪ ﺍ ﻟﺸﻌﺮ ﻭﻛﺎﻧﻮﺍ ﻳﻠﺒﱢﺪﻭﻥ ﺷﻌﻮﺭﻫﻢ ﻭﺫﻟﻚ ﺍﻟﻌﻤﻞ ﻫﻮ ﺍﻟﺘﻠﺒﻴﺪ ﻭﺍﳊﺎﺝﱡ ﺍﳌﻠﺒّﺪ ﻫﻮ ﻫﺬﺍ ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﻳﺎ ﺭﺏﱢ‬
‫ﺡ ﻗﺪ ﺍﻧﻘﻀﺖ ُﻣﻨﱠﺎ ﹸﻬﺗ ْﻢ ** ﳛ ِﻤ ﹾﻠ َﻦ ﻛ ﻞﱠ َﻣﹶﻠﺒﱢﺪ‬
‫ﻒ ﺍﻟﺮﱠﻭَﺍ ﹺ‬
‫ﲑ ( ) ﺯُﺣُ ِ‬
‫ﺕ ﻋﺸﻴﱠ ﹰﺔ ** ﺑﺎﻟﻘﻮ ﹺﻡ ﺑﲔ ِﻣﻨًﻰ ﻭﺑﲔ ﺛﹶﺒ ﹺ‬
‫ﺭﺏﱠ ﺍﻟﺮﺍﻗﺼﺎ ِ‬
‫ﻣﺄﺟُﻮ ﹺﺭ (‬

‫ﺏ ( ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﻘﻄﺎ‬
‫ﳉ ﹾﻠ َﻬَﺘ ْﻴ ﹺﻦ ﻣﻦ ﺳُ َﺮ ﹺ‬
‫ﺠ ﻼﻥ ﺍﻟﻨﻬﺪﻱﱡ ‪ ) :‬ﺇﱐ ﻭﻣﺎ ﻣﺎ َﺭ ﺑﺎﻟﻔﹸ َﺮ ْﻳ ﹺﻖ ﻭﻣﺎ ** ﻗ ْﺮﹶﻗ َﺮ ﺑﺎ ﹶ‬
‫ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺍﻟ َﻌ ْ‬
‫ﳊﻞﹼ ﺍﻹﺣﺮﺍ ﹺﻡ ﻭﺍﻟﻨﱡﺼُﺐﹺ‬
‫ﳊ ﺠﱠﺎﺝ ‪ ) .‬ﻭﺍﻟﻌِﺘﺮ ﻋﺘﺮ ﺍﻟﻨﱠﺴﻴﻚ ﳜﻔﺮ ﺑﺎﻝ ** ﺑُﺪْﻥ ِ‬ ‫ﻭﻏﲑﻩ ﻭﺍﺣﺪﻬﺗﺎ ﺳُ ْﺮﺑَﺔ ﻭﻋﱪ ﻬﺑﺎ ﻫﺎﻫﻨﺎ ﻋﻦ ﺍ ﹸ‬
‫ﻼ ﻭ ﺻِﺌﺒﺎَﻧﹰﺎ ( ﻭﻳﺮﻭﻯ ‪ :‬ﱂ‬
‫ﲔ ﺁﺑﺎ ﹶﻃ ُﻬ ْﻢ ﱂ ﻳﻨﺰﹺﻋُﻮﺍ َﺗﻔﹶﺜﹰﺎ ** ﻭ ﹾﱂ ﻳﺴَﻠﱡﻮﺍ ﳍﻢ ﻗﻤ ﹰ‬
‫( ﻭﻗﺎﻝ ﺃﻣﻴﱠ ﹸﺔ ﺑﻦ ﺃﰊ ﺍﻟﺼﱠﻠﺖ ‪ ) :‬ﺷﺎﺣ َ‬
‫ﻳﻘﺮَﺑﻮﺍ َﺗﻔﹶﺜﹰﺎ ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﹼ ‪ :‬ﰒﹼ ﻟﹾﻴَﻘﻀﻮﺍ‬

‫ﺚ ﰲ ﺍﻷﺷﻌﺎﺭ ‪.‬‬
‫َﺗ ﹶﻔﹶﺜﻬُﻢْ ﻭﻣﺎ ﺃﻗﻞ ﻣﺎ ﹶﺫ ﹶﻛﺮَﻭﺍ ﺍﻟﺘﱠ ﹶﻔ ﹶ‬
‫ﺻ ْﻤ ﹴﻎ ﻓﻴﺠﻌﻠﻪ ﰲ ﺃﺻﻮﻝ ﺷﻌﺮﻩ ﻭﻋﻠﻲ ﺭﺃﺳﻪ ﻛﻲ ﻳﺘﻠﺒﺪ‬
‫ﺱ ﻭَﺳِﺪْﺭ ﻭﺷﻴﺌﺎﹰ ﻣﻦ َ‬
‫ﻭﺍﻟﺘﻠﺒﻴﺪ ‪ :‬ﺃﻥ ﻳﺄﺧﺬ ﺷﻴﺌﺎﹰ ﻣﻦ ِﺧﻄﹾﻤﻲﱟ ﻭﺁ ﹴ‬
‫ﺷﻌﺮ ُﻩ ﻭﻻ ﻳﻌْﺮﻕ ﻭﻳﺪﺧﻠﻪ ﺍﻟﻐﺒﺎﺭ ﻭﳜﻢﱠ ﻓﻴﻘﻤَﻞ ‪.‬‬
‫ﻭﻛﺎﻧﻮﺍ ﻳﻜﺮﻫﻮﻥ ﺗﺴﺮﻳﺢ ﺍﻟﺸﻌﺮ ﻭﻗﺘﻞ ﺍﻟﻘﻤﻞ ﻓﻜﺎﻥ ﺫﻟﻚ ﺍﻟﻌﻤﻞ ﻳﻘ ﱡﻞ ﻣﻌﻪ ﺍﻟﻘﻤﻞ ‪.‬‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻨﱯﱡ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻜﻌﺐ ﺑﻦ ُﻋ ﺠْﺮﺓ ‪ :‬ﻫﻞ ﺁﺫﺍﻙ َﻫﻮَﺍ ﻣّﻒ ﺭﺃﺳِﻚ ﺗﻌﻴﲑ ﻫَﻮﺍﺯﻥ ﻭﺃﺳ ٍﺪ ﺑﺄﻛﻞ ﺍﻟ ﹸﻘﺮﱠﺓ‬
‫ﺕ َﻫﻮَﺍﺯﻥﹸ ﻭﺳﺪٌ ﺑﺄﻛﻞ ﺍﻟﻘﹸﺮﱠ ِﺓ ﻭﳘﺎ‬
‫ﻭﻗﺎﻝ ﺍﺑ ُﻦ ﺍﻟﻜﻠﱯﱢ ‪ُ :‬ﻋﻴّ َﺮ ْ‬

‫ﺑﻨﻮ ﺍﻟﻘﻤﻠﺔ ﻭﺫﻟﻚ ﺃﻥ ﺃﻫﻞ ﺍﻟﻴﻤﻦ ﻛﺎﻧﻮﺍ ﺇﺫﺍ ﺣﻠﻘﻮﺍ ﺭﺅﻭﺳﻬﻢ ِﲟﻨًﻰ ﻭﺿﻊ ﻛﻞ ﺭﺟﻞ ﻣﻨﻪ ﻋﻠﻰ ﺭﺃ ِﺳ ِﻪ ﹸﻗﺒْﻀ ﹰﺔ ﻣﻦ ﺩﻗﻴﻖ‬
‫ﻓﺈﺫﺍ ﺣﻠﻘﻮﺍ ﺭﺅﻭﺳﻬﻢ ﺳﻘﻂ ﺫﻟﻚ ﺍﻟﺸﱠﻌ ُﺮ ﻣﻊ ﺫﻟﻚ ﺍﻟﺪﻗﻴﻖ ﻭﳚﻌﻠﻮﻥ ﺍﻟﺪﻗﻴﻖ ﺻﺪﻗ ﹰﺔ ﻓﻜﺎﻥ ﻧﺎ ﺱٌ ﻣﻦ ﺍﻟﻀﱡﺮﻛﺎﺀ ﻭﻓﻴﻬﻢ‬
‫ﺕ‬
‫ﻧﺎ ﺱٌ ﻣﻦ ﻗﻴﺲ ﻭﺃﺳﺪ ﻳﺄﺧﺬﻭﻥ ﺫﻟﻚ ﺍﻟﺸﻌﺮ ﺑﺪﻗﻴﻘﻪ ﻓﲑﻣُﻮﻥ ﺑﺎﻟﺸﻌﺮ ﻭﻳﻨﺘﻔﻌﻮﻥ ﺑﺎﻟﺪﻗﻴﻖ ‪ ) ( .‬ﺃﱂ ﺗﺮ ﺟَﺮﻣﹰﺎ ﺃ ْﻧ ﺠَﺪ ْ‬
‫ﺐ ﻬﺑﺎ ** ﺳﻮﻯ ﺍﻟﻘﻤﻞ ﺇﱐ ﻣﻦ َﻫﻮَﺍ ﹺﺯ ﹶﻥ‬ ‫ﻭﺃﺑﻮﻛﻢ ** ﻣﻊ ﺍﻟﺸﻌﺮ ﰲ ﻗﺺﱢ ﺍﳌﻠﺒﱢ ِﺪ ﺷﺎ ﹺﺭ ﻉُ ( ) ﺇﺫﺍ ﻗﺮﱠﺓﹲ ﺟﺎﺀﺕ ﻳﻘﻮ ﹸﻝ ﺃﺻ ْ‬
‫ﻉ(‬
‫ﺿﺎﺭ ُ‬

‫ﺷﻌﺮ ﰲ ﻫﺠﻮ ﺍﻟﻘﻤﻠ ﲔ‬

‫ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻌُﻘﻴﻠﻴﱢﲔ ﻭﻣ ﺮّ ﺑﺄﰊ ﺍﻟﻌﻼﺀ ﺍﻟﻌُﻘﻴﻠﻲّ ﻭﻫﻮ ﻳﺘﻔﻠﱠﻰ ﻓﻘﺎﻝ ‪:‬‬

‫ﺺ ** ﻣﺘﺼﻴﱢﺪ ﰲ َﺷﺮْﻗ ٍﺔ ﻣﻘﺮﻭ ﹺﺭ ( ) ﻟﻠﻘﻤ ﹺﻞ ﺣﻮ ﹶﻝ ﺃﰊ ﺍﻟﻌﻼﺀ ﻣﺼﺎﺭ ﻉٌ ** ِﻣ ْﻦ ﺑﲔ ﻣﻘﺘﻮﻝ‬

‫ﺕ ﺑﻘﺎﻧ ﹴ‬
‫) ﻭﺇﺫﺍ ﻣﺮﺭﺕ ﺑﻪ ﻣﺮﺭ َ‬
‫ﺝ ﺍﻷﻧﺎﻣﻞ ﻣﻦ ﺩﻣﺎﺀ ﻗﺘ ﻴﹺﻠﻬﺎ ** ﺣﻨﹺﻖ‬
‫ﺿ ﹺﺮ ﹺ‬
‫ﲑ ( ) ﻭﻛﺄﻬﻧ ﻦﱠ ﻟﺪﻱ ُﺧﺒُﻮﻥ ﻗﻤﻴﺼﻪ ** ﹶﻓ ﱞﺬ ﻭﺗﻮﺃﻡُ ﲰﺴ ﹴﻢ ﻣﻘﺸﻮ ﹺﺭ ( ) َ‬‫ﲔ ﻋﻘ ﹺ‬
‫ﻭﺑ َ‬
‫ﺏ ﻭﻗﺪ ﺫﻫﺐ ﻋﲏ ﻧﺴﺒُﻪ ﻭﻃﺎﳌﺎ ﺭﺃﻳﺘﻪ ﰲ ﺍﳌﺴﺠﺪ ‪ ) :‬ﻣَﻦ ﻳﻨْﺄ‬ ‫ﲑ ( ﻭﻗﺎﻝ ﺍﳊﺴ ُﻦ ﺑ ُﻦ ﻫﺎﱏﺀ ﰲ ﺃﻳﻮ َ‬ ‫ﻋﻠﹶﻰ ﺃﺧﺮﻯ ﺍﻟﻌﺪﻭﱢ ﻣ ِﻐ ﹺ‬
‫ﺏ ﺛﻴﺎﺑُﻪ ( ) ﺗﻜﻔﻴﻪ ﻓﻴﻬﺎ ﻧﻈﺮﺓﹲ ** ﻓﺘﻌ ﱡﻞ ﻣﻦ َﻋﻠﹶﻖ ﺣِﺮَﺍﺑُﻪ ( ) ﻳﺎ ُﺭﺏّ ﳏﺘﺮﺱ ﲞﺐ ** ِﻥ‬
‫ﻋﻨﻪ ﻣﺼﺎ ُﺩ ُﻩ ** ﻓﻤﺼﺎ ُﺩ ﺃﻳﻮ ﹴ‬
‫ﺍﻟﺪﺭ ﹺﺯ ﺗﻜﻨﻔﹸﻪ ﺻُﺆﺍﺑُﻪ ( ) ﻓﺎﺷﻲ ﺍﻟﻨﻜﺎﻳﺔ ﻏﲑ ﻣﻌﻠﻮﻡ ** ﹴﻡ ﺇﺫﺍ ﺩﺏﱠ ﺍﻧﺴﻴﺎﺑﻪُ (‬

‫) ﺳﻘﻂ ‪ :‬ﺑﻴﺖ ﺍﻟﺸﻌﺮ ( ) ﺃﻭ ﻃﺎﻣﺮﻱ ﻭﺍﺋﺐ ** ﱂ ﻳﻨﺠﻪ ﻋﻨﻪ ﻭﺛﺎﺑﻪ ( ﺍﻟﻄﺎﻣﺮﻱّ ‪ :‬ﺍﻟﱪﻏﻮﺙ ﰒ ﻗﺎﻝ ‪ :‬ﺃﻫْﻮَﻯ ﻟ ُﻪ ﲟﺬﻟﱠ ﹺﻖ‬
‫ﺻَﺒﻌُﻪ ﻧﹺﺼﺎﺑُﻪ ) ﻟﻠﹼﻪ ﺩﺭﱡﻙ ﻣﻦ ﺃﺧﻲ ** ﻗﻨﺺ ﺃﺻﺎﹺﺑﻌُﻪ ﻛِﻼﺑُﻪ (‬
‫ﲔﺇ ْ‬
‫ﺍﻟ َﻐ ْﺮَﺑ ﹺ‬
 ‫ﺃﺣﺎﺩﻳﺚ ﻭﺃﺧﺒﺎﺭ ﰲ ﺍﻟﻘﻤﻞ‬

‫ﻭﰲ ﺍﳊﺪﻳﺚ ﺃﻥ ﺃﻛﻞ ﺍﻟﺘﻔﺎﺡ ﻭﺳُ ْﺆ َﺭ ﺍﻟﻔﺄﺭ ﻭَﻧ ْﺒ ﹶﺬ ﺍﻟﻘﻤﻠﺔ ﻳﻮﺭﺙ ﺍﻟﻨّﺴﻴﺎﻥ ‪.‬‬
‫ﻭﰲ ﺣﺪﻳﺚ ﺁﺧﺮ ﺃﻥﱠ ﺍﻟﺬﻱ ﻳﻨﺒﺬ ﺍﻟﻘﻤﻠﺔ ﻻ ﻳُﻜﻔﹶﻰ ﺍﳍﻢّ ‪.‬‬
‫ﻭﺍﻟﻌﺎﻣﺔ ﺗﺰﻋﻢ ﺃﻥ ﻟﹸﺒﺲ ﺍﻟﻨﱢﻌﺎﻝ ﺍﻟﺴﻮ ِﺩ ﻳﻮﺭﺙ ﺍﻟﻐﻢﱠ ﻭﺍﻟﻨﺴﻴﺎﻥ ‪.‬‬
‫ﺖ َﻋﻠﹶﻰ ﻋُﻨﻘﻪ ﻓﻔﺪﻏﹶﻬﺎ ﰒ ﻗﺘﻠﻬﺎ ﺑﲔ ﺑﺎﻃ ﹺﻦ ﺇﻬﺑﺎﻣﻪ ﻭ َﺳﺒﱠﺎﺑﺘﻪ ﻓﻘﻴﻞ ﻟﻪ ‪ :‬ﻣﺎ ﺗﺼﻨﻊ ﻭﻳﻠﻚ ﲝﻀﺮﺓ‬
‫ﻭﺗﻨﺎﻭﻝ ﺃﻋﺮﺍﰊﱞ ﻗﻤﻠﺔ ﺩﺑﱠ ْ‬
‫ﺍﻷﻣﲑ ﻓﻘﺎﻝ ‪:‬‬

‫ﺖ ﻭﺃﻣﻲﱢ ‪ :‬ﻭﻫﻞ ﺑﻘﻲ ﻣﻨﻬﺎ ﺇﻻ ﺧِﺮﺷﺎﺅﻫﺎ ﻳﻌﲏ ﺟﻠ َﺪﺗَﻬﺎ ﻭﻗِﺸﺮﻬﺗﺎ ﻭﻛﻞ ﻭﻋﺎ ٍﺀ ﻓﻬﻮ ﺧﺮﺷﺎﺀ ‪.‬‬
‫ﺑﺄﰊ ﺃﻧ َ‬
‫ﺍﳌﺄﻣﻮﻥ ﻭﺳﻌﻴﺪ ﺑﻦ ﺟﺎﺑﺮ ﻭﺣﺪﺛﲏ ﺇﺑﺮﺍﻫﻴﻢ ﺑ ُﻦ ﻫﺎﱏﺀ ﻗﺎﻝ ‪ :‬ﺣﺪّﺛﲏ ﺳﻌﻴ ُﺪ ﺑ ُﻦ ﺟﺎﺑﺮ ﻗﺎﻝ ‪ :‬ﳌﺎ ﻛﺎﺩﺕ ﺍﻷﺟﻨﺎﺩ ﲢﻴﻂ‬
‫ﺑﺒﻐﺪﺍﺩ ﻣﻦ ﺟﻮﺍﻧﺒﻬﺎ ﻗﺎﻝ ﻟﻨﺎ ﺍﳌﺨﻠﻮﻉ ‪ :‬ﻟﻮ ﺧﺮﺟﻨﺎ ﻫﻜﺬﺍ ﹸﻗ ﹾﻄ َﺮﺑﱡﻞ ﻋﻠﹶﻰ ﺩﻭﺍﺑﻨﺎ ﰒ ﺭﺟﻌﻨﺎ ﻣﻦ ﻓﻮﺭﻧﺎ ﻛﺎﻥ ﻟﻨﺎ ﰲ ﺫﻟﻚ‬
‫ﻧُﺸﺮﺓ ﻗﺎﻝ ‪ :‬ﻓﻠﻤﺎ ﺻﺮﻧﺎ ﻫﻨﺎﻙ ﻫﺠﻤﻨﺎ َﻋﻠﹶﻰ ﻣﻮﺿ ﹺﻊ ﺧَﻤﱠﺎﺭﹺﻳﻦ ﻓﺮﺃﻱ ﺃﻧﺎﺳًﺎ ﻗﺪ ﺗﻄﺎﻓﺮﻭﺍ ﻣﻦ ﺑﻌﺾ ﺗﻠﻚ ﺍﳊﺎﻧﺎﺕ ﻓﺴﺄﻝ‬
‫ﺏ ﻗِﻤﺎﺭ ﻭَﻧ ْﺮ ٍﺩ ﻭﻧﺒﻴﺬٍ ﻓﺒﻌﺚ ﰲ ﺁﺛﺎﺭﻫﻢ ﻓﺮُﺩﱡﻭﺍ ﻭﻗﺎﻝ ﻟﻨﺎ ‪ :‬ﺃﺷﺘﻬﻲ ﺃﻥ ﺃﲰﻊ ﺣﺪﻳﺜﹶﻬﻢ ﻭﺃﺭﻯ‬
‫ﻋﻨﻬﻢ ﻓﺈﺫﺍ ﻫﻢ ﺃﺻﺤﺎ ُ‬
‫ﳎﻠﺴﻬﻢ ﻭﻗﻤِﺎﺭﻫﻢ ﻗﺎﻝ ‪ :‬ﻓﺪﺧﻠﹾﻨﺎ‬

‫ﺇﱃ ﻣﻮﺿﻌِﻬﻢ ﻓﺈﺫﺍ ﲣﺖ ﺍﻟَﻨّﺮﺩ ﻗﻄﻌ ﹸﺔ ِﻟﺒْﺪ ﻭﺇﺫﺍ ﻓﺼﻮﺹ ﺍﻟﻨﱠﺮﺩِ ﻣﻦ ﻃﲔ ﺑﻌﻀُﻪ ﻣﺴﻮﱠﺩ ﻭﺑﻌﻀﻪ ﻣﺘﺮﻭﻙ ﻭﺇﺫﺍ ﺍﻟﻜﻌﺒﺎﻥ ﻣﻦ‬
‫ﺕ ﻗﺎﻝ ‪ :‬ﻓﺒﻴﻨﺎ ﻫﻮ ﻳﻀﺤﻚ ﻣﻨﻬﻢ ﺇﺫ‬ ‫ﻋُﺮﻭﺓ ﻛﻮﺯ ﳏﻜﹼﻜﺔ ﻭﺇﺫﺍ ﺑﻌﻀُﻬﻢ ﻳﺘﻜ ﹸﺊ َﻋﻠﹶﻰ َﺩﻥﱟ ﺧﺎ ﹴﻝ ﻭﲢﺘﻬﻢ َﺑﻮَﺍﺭ ﻗﺪ ﺗﻨﺴﱠﺮ ْ‬
‫ﺖ ‪ُ :‬ﺩ َﻭ ْﻳﺒﱠﺔ‬
‫ﺖ ﻓﻘﻠ ُ‬
‫ﺖ ﺷﻴﺌﹰﺎ ﻓﻘﺎﻝ ﱄ ‪ :‬ﺃﻱ ﺷﻲﺀ ﺗﻨﺎﻭﻟ َ‬
‫ﺭﺃﻳﺖ ﻗﻤﻠﺔ ﺗﺪﺏ َﻋﻠﹶﻰ ﺫﻳﻠﻪ ﻓﺘﻐﻔﱠﻠﺘُﻪ ﻭﺃﺧﺬﹾﻬﺗﺎ ﻓﺮﺁﱐ ﻭﻗﺪ ﺗﻨﺎﻭﻟ ُ‬
‫ﺏ ﻫﺆﻻﺀ ﻗﺎﻝ ‪ :‬ﻭﺃﻱﱡ ﺩﺍﺑﺔ ﻫﻲ ﻗﻠﺖ ‪ :‬ﻗﻤﻠﺔ ﻗﺎﻝ ‪ :‬ﺃﺭﹺﻧﹺﻴﻬﺎ ﻓﻘﺪ ﻭﺍﻟﻠﹼﻪ ﲰﻌﺖ ﻬﺑﺎ ‪.‬‬ ‫ﺩﺑﺖ ﻋﻠﹶﻰ ﺫﻳﻠﻚ ﻣﻦ ﺛﻴﺎ ﹺ‬
‫ﻂ ﺁﺧﺮﻳ َﻦ ﰲ ﺍﻟﺜﱠﺮﻯ ‪.‬‬ ‫ﻒ ﺗﺮﻓﹶﻊ ﺭﺟﺎ ﹰﻻ ﰲ ﺍﻟﺴﻤﺎﺀ ﻭﲢ ﱡ‬
‫ﺖ ﻳﻮﻣﺌﺬ ﻣﻦ ﺍﳌﻘﺎﺩﻳﺮ ﻛﻴ َ‬
‫ﻗﺎﻝ ‪ :‬ﻓﺘﻌﺠﺒ ُ‬

‫ﻣﻌﺎﺭﻑ ﻭﺧﱪ ﰲ ﺍﻟﻘﻤﻞ‬

‫ﻗﺎﻝ ‪ :‬ﻭﺍﻟﻘﺮ ُﺩ ﻳﺘﻔﻠﱠﻰ ﻓﺈﺫﺍ ﺃﺻﺎﺏ ﻗﻤﻠ ﹰﺔ ﺭﻣﻰ ﻬﺑﺎ ﺇﱃ ﻓﻴﻪ ‪.‬‬
‫ﺕ ﻗﺼْﻊ ﺍﻟﻘﻤﻞ ﻋﻠﻰ ﺍﻷﻇﻔﺎﺭ ‪.‬‬ ‫ﺠﺒُﻬُﻦﱠ ﺻﻮ ُ‬
‫ﻭﻧﺴﺎﺀ ﺍﻟﻌﻮﺍﻡﱢ ﻳﻌ ﹺ‬
‫ﻭﺭﺃﻳﺖ ﻣﺮ ﹰﺓ ﺃﻧﺎ ﻭﺟﻌﻔﺮ ﺑﻦ ﺳﻌﻴﺪ ﺑﻘﱠﺎﻻ ﰲ ﺍﻟﻌﺘﻴﻘﺔ ﻭﺇﺫﺍ ﺍﻣﺮﺃﺗﻪ ﺟﺎﻟﺴﺔﹲ ﺑﲔ ﻳﺪﻳﻪ ﻭﺯﻭﺟﻬﺎ ﳛﺪﱠﺛﻬﺎ ﻭﻫﻲ ﺗﻔﻠﱢﻲ ﺟﻴْﺒَﻬﺎ‬
‫ﻭﻗﺪ ﲨﻌﺖ ﺑﲔ ﺑﺎﻃﻦ ﺇﻬﺑﺎﻣﻬﺎ ﻭ َﺳﺒﱠﺎﺑﺘﻬﺎ ﻋﺪﱠﺓ ﻗﻤﻞ ﻓﻮﺿﻌﺘﻬﺎ ﻋﻠﻰ ﻇﻔ ﹺﺮ ﺇﻬﺑﺎﻣﻬﹺﺎ ﺍﻷﻳﺴﺮ ﰒ ﻗﻠﺒﺖ ﻋﻠﻴﻬﺎ ﻇﻔﺮﻫﺎ ﺍﻷﳝﻦ‬
‫ﻀﻌَﻬﺎ ﺑﲔ ﺣَ ﺠَﺮﻳﻦ ﻗﺎﻝ ‪ :‬ﳍﺎ ﻟﺬﺓﹲ ﰲ ﻫﺬﻩ ﺍﻟﻔﺮﻗﻌﺔ‬
‫ﺖ ﳍﺎ ﻓﹶﺮﻗﻌ ﹰﺔ ﻓﻘﻠﺖ ﳉﻌﻔﺮ ‪ :‬ﻓﻤﺎ ﻣﻨﻌﻬﺎ ﺃﻥ ﺗ َ‬
‫ﻓﺸﺪﺧَﺘْﻬﺎ ﺑﻪ ﻓﺴﻤﻌ ُ‬
‫ﺐ ﺑﺬﻟﻚ ﻟﻨﻬﺎﻫﺎ ‪.‬‬
‫ﻭﺍﳌﺒﺎﺷﺮ ﹸﺓ ﺃﺑﻠ ﹸﻎ ﻋﻨﺪﻫﺎ ﰲ ﺍﻟﻠﺬﺓ ﻓﻘﻠﺖ ‪ :‬ﻓﻤﺎ ﺗﻜﺮ ُﻩ ﻣﻜﺎ ﹶﻥ ﺯﻭﺟﻬﺎ ﻗﺎﻝ ‪ :‬ﻟﻮﻻ ﺃﻥ ﺯﻭﺟﻬﺎ ﻳُﻌﺠ ُ‬
‫ﺷﻌﺮ ﻻﺑﻦ ﻣﻴﺎﺩﺓ ﻭﻗﺎﻝ ﺍﺑﻦ َﻣﻴﱠﺎﺩﺓ ‪:‬‬

‫) ﻭﺳﻘﺘﲏ ﺳﻘﺎﺓ ﺍﺠﻤﻟﺪ ﻣﻦ ﺁﻝ ﻇﺎ ﹴﱂ ** ﺑﺄﺭﺷﻴ ٍﺔ ﺃﻃﺮﺍﻓﻬﺎ ﰲ ﺍﻟﻜﻮﺍﻛﺐ ( ) ﻭﺇﻥﱠ ﺑﺄﻋﻠﻰ ﺫﻱ ﺍﻟﻨﺨﻴﻞ ﻧﺴﻴﺔ ** ﻳﺴﲑﻭﻥ‬
‫ﺐ ( ) ﻳﺸﻠ َﻦ ﺑﺄﺳﺘﺎ ٍﻩ ﻋﻠﻴﻬﻦﱠ ﺩﲰ ﹶﺔ ** ﻛﻤﺎ ﺷﺎﻝ ﺑﺎﻷﺫﻧﺎﺏ ﲰ ُﺮ ﺍﻟﻌﻘﺎﺭﺏ (‬
‫ﺃﻋﻴﺎﺭﹰﺍ ﺷﺪﺍ َﺩ ﺍﳌﻨﺎﻛ ﹺ‬
 ‫ﰲ ﺍﻟﱪﻏﻮﺙ‬

‫ﺏ َﻧﺰﱠﺍﺀ ﻣﻦ ﺍﳋﻠﻖ ﺍﻟﺬﻱ ﻻ ﳝﺸﻲ ﺻِﺮﻓﹰﺎ ‪.‬‬

‫ﻭﺍﻟﱪﻏﻮﺙ ﺃﺳﻮ ُﺩ ﺃﺣﺪ ُ‬
‫ﻭﲟﺎ ﻗﺎﻝ ﺑﻌﻀﻬﻢ ‪ :‬ﺩﺑﻴﺒُﻬﺎ ﻣﻦ ﲢﱵ ﺃﺷﺪﱡ َﻋﹶﻠﻲّ ِﻣ ْﻦ ﻋﻀﱢﻬﺎ ‪.‬‬

‫ﺙ ﺧﺒﻴﺚﹲ ﻓﻤﱴ‬
‫ﺐ ﻭﻫﻮ ﻣُﻠﺰَﻕ َﻋﻠﹶﻰ ﺍﻟﻨﱢﻄﻊ ﲜﻠﺪ ﺟﻨﺐ ﺍﻟﻨﺎﺋﻢ ﻭﻟﻜﻦّ ﺍﻟﱪﻏﻮ ﹶ‬
‫ﻭﻟﻴﺲ ﺫﻟﻚ ﺑﺪﺑﻴﺐ ﻭﻛﻴﻒ ﳝﻜﻨ ُﻪ ﺍﻟﺪﱠﺑﻴ ُ‬
‫ﺃﺭﺍ َﺩ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﻨﻘﻠﺐ ﻣﻦ ﺟﻨﺐ ﺇﱃ ﺟﻨﺐ ﺍﻧﻘﻠﺐ ﺍﻟﱪﻏﻮﺙ ﻭﺍﺳﺘﻠﻘﻰ َﻋﻠﹶﻰ ﻇﻬﺮﻩ ﻭﺭﻓﻊ ﻗﻮﺍﺋﻤﻪ ﻓﺪﻏﺪﻏﻪ ﻬﺑﺎ ﻓﻴﻈ ﻦﱡ‬
‫ﻣﻦ ﻻ ﻋﻠﻢ ﻋﻨﺪﻩ ﺃﻧﻪ ﺇﳕﺎ ﳝﺸﻲ ﲢﺖ ﺟﻨﺒﻪ ‪.‬‬
‫ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﻣﻦ ﺷﺄﻧﻪ ﰲ ﻣﻮﺍﺿﻊ ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﺒﺎﺏ ﻳﻜﱪ ﺣﱴ ﻳﻜﻮﻥ ﻟﻚ ﳎﻤﻮﻋ ﹰﺎ ﻭﱂ ﺗﻌﺮﻓﻪ ﺗﻜﻠﻔﺖ ﻟﻚ ﲨﻌﻪ ‪.‬‬

‫ﺷﻌﺮ ﰲ ﺍﻟﱪﻏﻮﺙ‬

‫ﺾ ﺍﻷﻋﺮﺍﺏ ‪ :‬ﻟﻴ ﹸﻞ ﺍﻟﱪﺍﻏﻴﺚ ﻋﻨّﺎﱐ ﻭﺃﻧْﺼَﺒﹺﲏ ﻻ ﺑﺎﺭ َﻙ ﺍﻟﻠﱠ ُﻪ ﰲ ﻟﻴﻞ ﺍﻟﱪﺍﻏﻴﺚِ ) ﻛﺄﻬﻧ ﻦﱠ ﻭﺟﻠﺪﻱ ﺇ ﹾﺫ ﺧَﻠﻮ ﹶﻥ ﺑﻪ‬
‫ﻭﻗﺎﻝ ﺑﻌ ُ‬
‫** ﺃﻳﺘﺎ ُﻡ َﺳ ْﻮ ٍﺀ ﺃﻏﺎﺭﻭﺍ ﰲ ﺍﳌﻮﺍﺭﻳﺚِ (‬

‫ﺙ(‬
‫ﻉ ﻭﻳﺸﻔﻲ ﻛﻞﱠ ﳑﻐﻮ ِ‬‫ﺸﻨﱠﻂ ﺍﻟﻨﻬﺸﻠﻲّ ‪ ) :‬ﻟﻠﻨﻮ ﹺﺭ ﻓﻴﻪ ﺇﺫﺍ ﻣ ﺞﱠ ﺍﻟﻨﱠﺪﻯ ﺃﺭﺝٌ ** ﻳﺸﻔﻲ ﺍﻟﺼﺪﺍ َ‬ ‫ﻭﻗﺎﻝ ﳏﺒﻮﺏ ﺑﻦ ﺃﰊ ﺍﻟﻌ َ‬
‫ﺕ ﺑﻪ ** ﻣِﻦ ﹶﻛﺮْﺥ ﺑﻐﺪﺍ َﺩ ﺫِﻱ ﺍﻟﺮﱡﻣﺎ ِﻥ ﻭﺍﻟﺘﱡﻮﺙِ ( ) ﺍﻟﻠﻴ ﹸﻞ ﻧﹺﺼﻔﺎﻥ ‪ :‬ﻧﺼﻒٌ ﻟﻠﻬﻤﻮﻡ ﻓﻤﺎ‬
‫) ﺃﻣﻼ ﻭﺃﺣﻠﻰ ﻟﻌَﻴﻨﹺﻲ ﺇﻥ ﻣﺮﺭ ُ‬
‫ﺚ(‬
‫ﻂ ﺗﺴﺒﻴﺤﺎﹰ ﺑﺘﻐﻮﻳ ِ‬
‫ﺖ ﺣﲔ ﺗُﺴﺎﻣِﻴﲎ ﺃﻭﺍﺋﻠﻬﺎ ** ﺃﻧﺰﻭ ﻭﺃﺧﻠ ِ‬
‫ﺚ ( ) ﺃﺑﻴ ُ‬
‫** ﺃﻗﻀﻰ ﺍﻟﺮﻗﺎ َﺩ ﻭﻧﺼﻒ ﻟﻠﱪﺍﻏﻴ ِ‬

‫ﺙ ﺑﺎﻟﺜﺎﺀ ﻭﻭﺟﻪ ﺍﻟﻜﻼﻡ ﺑﺎﻟﺘﺎﺀ‬

‫ﺙ ( ﻭﻗﺪ ﺟﻌﻞ ﺍﻟﺘﻮ ﹶ‬
‫) ﺳُﻮﺩ ﻣَﺪﺍﻟﻴ ﺞُ ﰲ ﺍﻟﻈﻠﻤﺎﺀ ﻣﺆﺫﻳﺔﹲ ** ﻭﻟﻴﺲ ﻣﻠﺘﻤﺲٌ ﻣﻨﻬﺎ ﲟﺴﺒﻮ ِ‬
‫ﻭﺗﻌﺠﻴﻤﻬﺎ ﻧﻘﻄﺘﺎﻥ ﻣﻦ ﻓﻮﻗﻬﺎ ‪.‬‬
‫ﺐ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﻭَﺇﻥﱠ ﺍﻣﺮﹰﺃ ﺗﺆْﺫﻱ‬
‫ﲏ ** ﺑﺒﻐﺪﺍ َﺩ ﺇﱐ ﺑﺎﻟﺒﻼﺩ ﻏﺮﻳ ُ‬
‫ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﻟﻘﺪ َﻋِﻠ َﻢ ﺍﻟﱪُﻏﻮﺛﹸﺤﲔ َﻳ َﻌﻀﱠ ﹺ‬
‫ﺖ ﳎﺪّ ﹰﻻ ** ﺑﺄﺑﻴﺾ ﻣﺎﺿﻲ ﺍﻟﺸّﻔ َﺮَﺗ ْﻴ ﹺﻦ ﺻَﻘﻴﻞ‬
‫ﺙ ﺗﺮَﻛ ُ‬
‫ﺍﻟﱪﺍﻏﻴﺚﹸ ﺟﹺﻠﺪَﻩ ** ﻭﻳُﺨﺮﺟَﻨﻪُ ﻣﻦ ﺑﻴﺘﻪ ﻟﺬﻟﻴ ﹸﻞ ( ) ﺃ ﹶﻻ ُﺭﺏّ ﺑﺮﻏﻮ ٍ‬
‫ﻕ‬
‫ﺙ ﻳﻘﻀِﻲ ﻭﻻ ُﻳ ْﻌﺪِﻱ ( ) ﻳﻘﻠﱢﺒﲏ ﻓﻮ َ‬ ‫( ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) ( :‬ﻟِﻘﻴﺖُ ﻣ َﻦ ﺍﻟﱪﻏﻮﺙ َﺟﻬْﺪﹰﺍ ﻭﻻ ﺃﺭﻯ ** ﺃﻣﲑﹰﺍ َﻋﻠﹶﻰ ﺍﻟﱪﻏﻮ ِ‬
‫ﺵ ﺩﺑﻴﺒُﻪ ** ﻭﺗﺼﺒﺢ ﺁﺛﺎﺭٌ ﺗَﺒﻴّﻦُ ﰲ ﹺﺟ ﹾﻠﺪِﻱ (‬
‫ﺍﻟ ِﻔﺮَﺍ ﹺ‬

‫ﺕ ﰲ ﺍﻷﺭﺽ ﺷﺪﱠ ﻣُ ِﻐﲑُﻫﺎ ( ) ﻓﻼ ﺍﻟﺪﱢﻳ ُﻦ ﻳﻨﻬﺎﻫﺎ ﻭﻻ ﻫﻲ ﺗﻨﺘﻬﻲ ** ﻭﻻ ﺫﹸﻭ‬

‫) ﺃﻻ ﻳﺎ ﻋﺒﺎ َﺩ ﺍﻟﻠﹼﻪ َﻣ ْﻦ ﻟﻘﺒﻴﻠﺔٍ ** ﺇﺫﺍ ﻇﻬﺮ ْ‬
‫ﺖ ﻟﻴﺔ ﻣﲏ ﻭﹶﻗﻞﱠ‬
‫ﻀ ْ‬
‫ﺖ ﺍﻟﱪﺍﻏﻴﺚﹶ ﺑﻌﺪﻣﺎ ** َﻣ َ‬
‫ﺖ ﺳﺎﳌ ُ‬
‫ﻀﲑُﻫﺎ ( ﻭﻗﺎﻝ ﻳﺰﻳﺪ ﺑﻦ ﻧُﺒﻴﻪ ﺍﻟﻜِﻼﺑّﻲ ‪ ) :‬ﺃﺻﺒﺤ ُ‬
‫ﺡ ﻣﻦ َﻣ َﻌﺪﱟ َﻳ ِ‬
‫ﺳِﻼ ﹴ‬
‫ﺿﻤﱠﺮ‬
‫ُﺭﻗﹸﻮﺩﻫﺎ ( ) ﻓﻴﺎ ﻟﻴﺖ ﺷﻌﺮﻱ ﻫﻞ ﺃﺯﻭﺭﻥﱠ ﺑﻠﺪﺓ ** ﻗﻴﻞﹲ ﻬﺑﺎ ﺃﻭ ﺑﺎﺷُﻬﺎ ﻭﺳﻨﻴﺪُﻫﺎ ( ) ﻭﻫﻞ ﺃﲰﻌﻦ ﺍﻟﺪﻫ َﺮ ﺃﺻﻮﺍﺕ ُ‬
‫** ﺗُﻄﺎﻟِﻊ ﺑﺎﻟﺮﻛﺒﺎ ِﻥ ﺻُﻌﺮﹰﺍ ُﺧﺪُﻭﺩﻫﺎ ( ) ﻭﻫﻞ ﺃﺭَﻳَﻦ ﺍﻟﺪﻫ َﺮ ﻧﺎﺭﹰﺍ ﺑﺄﺭْﺿﻬﺎ ** ﺑﻨﻔﺴﻲ ﻭﺃﻫﻠﻲ ﺃﺭ ﺿُﻬﺎ ﻭﻭﻓﻮﺩﻫﺎ ( )‬
‫ﺙ ﺇﻥ ﻟﻪ ﻟﺬﻋﹰﺎ‬ ‫ﷲ ﰲ ﺍﻟﱪﻏﻮ ِ‬ ‫ﺗﺮﺍﻃ ُﻦ ﺣﻮﱄ ﻛﻤﺎ ﺫﺭﱠ ﺷﺎﺭ ﻕٌ ** ﺑﺒﻐﺪﺍﺩ ﺃﻧﺒﺎﻁ ﺍﻟﻘﹸﺮﻱ ﻭﻋﺒﻴﺪُﻫﺎ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪ :‬ﻻ ﺑﺎﺭﻙ ﺍ ُ‬
‫ﻕ‬
‫ﰿ ﺍﻟﺴﺎﺭﻱ ﺑﺄﺳﺤﺎ ﹺﺭ ( ) ﻟﱪﻗﺔﹲ ِﻣ ْﻦ ﺑﺮﺍ ﹺ‬‫ﺲ ﺍﳌﺪ ﹸ‬
‫ﻉ ﺍﻟﻜﻲﱢ ﺑﺎﻟﻨﺎﺭ ) ﺃﻗﻮ ﹸﻝ ﻭﺍﻟﻨﺠﻢُ ﻗﺪ ﻏﺎﺭﺕ ﺃﻭﺍﺋﻠﻪ ** ﻭ ﹶﻏﻠﱠ َ‬
‫ﺷﺪﻳﺪﹰﺍ ﻛﻠﺬ ﹺ‬
‫ﺍﳊﺰ ِﻥ ﺃﻋﻤًﺮﻫﺎ ** ﻓﻴﻬﺎ ﺍﻟﻈﺒﺎ ُﺀ ﺗُﺮﺍﻋﻲ ﻏﺐﱠ ﺃﻣﻄﺎ ﹺﺭ (‬
 ‫ﺏ ﺑﻪ ﻧﺒﻂﹲ ** ﻭﻣﻨﺰ ﹴﻝ ﺑﲔ ﺣَﺠﺎﻡ ﻭﺟﺰﺍﺭ ( ) َﻣ ْﻦ ﻳﻨﺤ ُﺮ ﺍﻟﺸﻮﻝ ﻻ ﻳُﺨﻄﻰ ﻗﻮﺍﺋﻤَﻬﺎ ** ﲟُﺪﻳﺔ‬
‫) ﺃﺷﻔﻰ ِﻟﺪَﺍﺋﻲ ﻣﻦ ﺩﺭ ﹴ‬
‫ﺚ ﻟﻴﺲ ﻳﺄﻛﻠﻪ‬ ‫ﺙ ( ﺣﻞﱠ ﻣﻦ ﺣﻴ ﹸ‬
‫ﺏ ﻻ ﺷﻚ ﻓﻴﻪ ** ﻫﻮ ﻣﻦ ﺑﻌﺪ ﺻﻠﺒ ِﻪ ﻣﺒﻌﻮ ﹸ‬ ‫ﻛﺸﺮﺍ ﹺﺭ ﺍﻟﻨﺎﺭ ﺑﺘﺎ ﹺﺭ ( ) ﺇﻥﱠ ﻫﺬﺍ ﺍﳌﺼﻠﻮ َ‬
‫ﺚ ( ) ﻓﻌﻠﻴﻪ ﺍﻟﺪﺑﺎ ُﺭ‬
‫ﲔ ﺣِﻨﻮﻯ ْ ﻣﻄﻴ ٍﺔ ﺇ ﹾﻥ ﻳﺴﻘﻬﺎ ** ﺳﺎﺋﻘﺎﻫﺎ ﻓﺬﺍﻙ ﺳﲑٌ ﻣﻜﻴ ﹸ‬
‫ﺕ)ﺑ َ‬
‫ﺍﻟﺒﻖﱡ ﻭﻻ ﻳﻬﺘﺪﻱ ﻟﻪ ﺍﻟﱪﻏﻮ ُ‬
‫ﺖ َﻣ ْﻦ ﺫﺍ ﻓﻘﺎﻝ ﻟﺺﱞ ﺧﺒﻴﺚﹸ ( ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺮﻣﺎﺡ ﺍﻷﺳﺪﻱﱡ ‪ ) :‬ﺗﻄﺎ َﻭ ﹶﻝ ﺑﺎﻟﻔﺴﻄﺎﻁ ﻟﻴﻠﻲ ﻭﱂ ﻳﻜﻦ **‬
‫ﻱ ﳌﺎ ** ﻗﻠ ُ‬
‫ﻭﺍﳋﺰ ُ‬
‫ﺑﹺﺤﻨْﻮ ﺍﻟ َﻐﻀَﻰ ﻟﻴﻞﹲ ﻋَﻠﻲﱠ ﻳﻄﻮ ﹸﻝ (‬

‫ﺖ ﺑﻌﺾ ﺍﻟﻠﻴﻞ ﻣﻨﻬﻦ َﺟﻮْﻟ ﹰﺔ ** ﺗﻌﻠﱠ ﹾﻘ َﻦ ﰊ ﺃﻭ‬

‫) ﻳﺆﺭﱢﻗﹸﲏ ﺣُﺪْﺏٌ ﺻﻐﺎﺭٌ ﺃﺫﻟﺔﹲ ** ﻭﺇﻥ ﺍﻟﺬﻱ ﻳﺆﺫﻳَﻨﻪُ ﻟﺬﻟﻴﻞ ( ) ﺇﺫﺍ ﺟُﻠ ُ‬
‫ﺚ ﺃﺟﻮ ﹸﻝ ( ) ﺇﺫﺍ ﻣﺎ ﻗﺘﻠﻨﺎﻫ ﻦّ ﺃﹸﺿ َﻌ ﹾﻔ َﻦ ﹶﻛ ﹾﺜ َﺮ ﹰﺓ ** ﻋﻠﻴﻨﺎ ﻭﻻ ﻳُﻨﻌﻰ ﳍﻦّ ﻗﺘﻴﻞﹸ ( ) ﺃﻻ ﻟﻴﺖ ﺷﻌﺮﻱ ﻫﻞ ﺃﺑﻴﺘَﻦﱠ ﻟﻴﻠﺔ‬
‫ﺟُ ﹾﻠ َﻦ ﺣﻴ ﹸ‬
‫** ﻭﻟﻴﺲ ﻟﱪﻏﻮﺙ َﻋﹶﻠﻲﱠ ﺳﺒﻴﻞﹸ ( ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺸﱠﻤﻘﻤﻖ ‪ ) :‬ﻳﺎ ﻃﻮ ﹶﻝ ﻳﻮﻣﻲ ﻭﻃﻮﻝ ﹶﻟ ْﻴﹶﻠِﺘَﻴ ْﻪ ** ﺇﻥ ﺍﻟﱪﺍﻏﻴﺚﹶ ﻗﺪ َﻋﹺﺒ ﹾﺜ َﻦ ﹺﺑَﻴ ْﻪ‬
‫ﺕ ﺑَﻨْﺪﻫﺎ ﺑﻔﻘﹾ ﺤَﺘِﻴﻪْ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﺗﻄﺎﻭ ﹶﻝ ﰲ ﺑﻐﺪﺍ َﺩ ﻟﻴﻠﻰ ﻭﻣﻦ ﻳ ﹸﻜ ْﻦ **‬
‫ﺠﻮﱠ َﻋ ﹲﺔ ** ﻗﺪ ﻋﻘ َﺪ ْ‬‫( ) ﻓﻴﻬ ﻦّ ﺑُﺮﻏﻮﺛﹶﺔﹲ ﻣُ َ‬
‫ﺕ ** ﺑﺮﺍﻏﻴﺜﻬﺎ ﻣﻦ ﺑﲔ ﻣﺜﲎ ﻭﻭﺍﺣ ِﺪ (‬ ‫ﲑ ﺭﺍﻗ ِﺪ ( ) ﺑﻼﺩٌ ﺇﺫﺍ ﺟﻦﱠ ﺍﻟﻈﻼ ُﻡ ﺗﻘﺎﻓﺰ ْ‬ ‫ﺚ ﻟﻴﻠﻪ ﻏ َ‬ ‫ﺑﺒﻐﺪﺍ َﺩ ﻳﻠﺒ ﹾ‬

‫) ﺩﻳﺎﺯﺟﺔﹲ ﺳﻮﺩ ﺍﳉﻠﻮﺩ ﻛﺄﻬﻧﺎ ** ﺑﻐﺎ ﹸﻝ ﺑﺮﻳﺪ ﺃﺭﺳﻠﺖ ﰲ ﻣﺪﺍﻭ ِﺩ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﺃﺭﱠﻗﹶﲏ ﺍﻷُ َﺳ ْﻴ ﹺﻮﺩُ ﺍﻷﺳﻚﱡ ** ﻟﻴﻠ ﹶﺔ‬
‫ﻚ ** ﺃ ُﺣ ﱡﻞ ﺣﱴ ِﻣﺮْﻓﻘﻲ ﻣُﻨ ﹶﻘ ﻚﱡ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﻳﺎ ﹸﺃ ﻡﱠ َﻣﺜﹾﻮﺍﻱ َﻋ ِﺪ ْﻣ ﺖُ‬ ‫ﺤ َ‬‫ﻚ ( ) ﺃ ُﺣﻚﱡ ﺣﱴ ﻣﺎﻟ ُﻪ َﻣ َ‬‫َﺣﻚﱠ ﻟﻴﺲ ﻓﻴﻬﺎ ﺷ ِّ‬
‫ﻚ‬
‫ﻚ ( ﲢ ﱡﻜ َ‬ ‫ﺐ ﻟﻴﻠﻲ ﺩﺍﺋ َﻢ ﺍﻟﺘﺤ ﱡﻜ ِ‬‫ﺙ ﹸﺃﺭَﺍ ُﻩ ُﻣ ْﻬﻠِﻜﻲ ** ﺃﺑﻴ ُ‬
‫ﻉ ﺑﺮﻏﻮ ٍ‬‫ﺼ ﹺﺮ ِﻙ ( ) ﻭﻟ ﹾﺬ ﹺ‬‫ﻚ ** ﺃﻧﻘﺬﱐ ﺭﺏﱡ ﺍﻟﻌُﻼ ﻣﻦ ِﻣ ْ‬
‫َﻭﺟْﻬ ِ‬
‫ﱪ ِﻙ ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﺍﳊﻤﺪ ﻟﻠﹼﻪ ﺑﺮﻏﻮﺙ ُﻳ َﺆﺭﱢﻗﲏ ** ﺃ َﺣ ْﻴِﻠﻚُ ﺍﳉ ﹾﻠ ِﺪ ﻻ ﲰْﻊٌ ﻭﻻ ﺑﺼ ُﺮ (‬
‫ﺏ ﻋﻨﺪ ﺍﳌ َ‬
‫ﺍﻷﺟﺮ ﹺ‬

‫ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﻗﺒﻴﻠ ﺔﹲ ﰲ ﻃﻮﳍﺎ ﻭ َﻋ ْﺮ ﺿِﻬﺎ ** ﱂ ﻳُ ﹾﻄﹺﺒﻘﹸﻮﺍ ﻋﻴﻨًﺎ ﳍﻢ ﺑﻐُﻤْﻀِﻬﺎ ( ) ﻋﻘﺎﺭﺑﹰﺎ ﺗﺮﻓﺾﱡ ﻣﻦ ﻣُ َﺮﹶﻓﻀﱢﻬﺎ ** ﺇﻥ ﺩﺍﻡ‬
‫ﺖ ﻣ ْﻦ ﺃﺭ ﺿِﻬﺎ ( ﻳﺎ ﺭﺏﱢ ﻓﺎﻗﹾﺘ ﹾﻞ ﺑﻌﻀَﻬﺎ ﺑﺒﻌﻀِﻬﺎ‬
‫ﻫﺬﺍ ﻫﺮﺑ ْ‬

‫ﻣﻌﺎﺭﻑ ﰲ ﺍﻟﱪﻏﻮﺙ‬

‫ﻗﺎﻝ ‪ :‬ﻭﺍﻟﱪﻏﻮﺙﹸ ﰲ ﺻﻮﺭﺓ ﺍﻟﻔﻴﻞ ﻭﺯﻋﻤﻮﺍ ﺃﻬﻧﺎ ﺗﺒﻴﺾ ﻭﺗﻔﺮﺥ ﻭﺃﻬﻧﻢ ﺭﺃﻭْﺍ ﺑﻴﻀَﻬﺎ ﺭﺅﻳﺔ ﺍﻟﻌﲔ ﻭﺍﻟﱪﺍﻏﻴﺚ َﺗﻨَﺎ ﹶﻛ ﺢُ ﻭﻫﻲ‬
‫ﻣﺴﺘﺪﺑﺮﺓﹲ ﻭﻣﺘﻌﺎﻇﻠﺔ ﻭﻫﻲ ﻣﻦ ﺍﳉﻨﺲ ﺍﻟﺬﻱ ﺗﻄﻮﻝ ﺳﺎﻋﺔ ﻛ ﻮْﻣِﻬﺎ ‪.‬‬
‫ﺱ ﻟﺸﻲﺀ ﳑﺎ ﻳ َﻌﻀﱡﻬﻢ ﻭﻳﺆﺫﻳﻬﻢ ﻣﻦ ﺍﳉﺮﺟﺲ ﻭﺍﻟﺒﻖﱢ ﻭﺍﻟﱪﺍﻏﻴﺚِ ﻭﺍﻟﺬﱢﺑﺎﻥ ﺃﺷﺪ ﺍﺳﺘﻘﺬﺍﺭًﺍ‬ ‫ﺍﺳﺘﻘﺬﺍﺭ ﺍﻟﻘﻤﻞ ﻭﻟﻴﺲ ﺍﻟﻨﺎ ُ‬
‫ﻣﻨﻬﻢ ﻟﻠﻘﻤﻞ ﻭﻣﻦ ﺍﻟﻌﺠﺐ ﺃﻥﹼ ﻗﺮﺍﺑﺘﻪ ﺃﻣﺲﱡ ﻓﺄﻣﺎ ﻗﻤﻠﺔ ﺍﻟﻨﱢﺴﺮ ﻭﻫﻲ ﺍﻟﱵ ﻳﻘﺎﻝ ﳍﺎ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ ‪َ :‬ﺩﺩَﻩ ﻭﻫﻲ ﺗﻜﻮﻥ ﺑﺎﳉﺒﻞ‬
‫ﻓﺈﻬﻧﺎ ﺇﺫﺍ ﻋﻀّﺖ ﻗﺘﻠﺖ ‪.‬‬

‫ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﺒﻌﻮﺽ ﺣﺪﱠﺛﲏ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﺴﱢﻨﺪﻱﱢ ﻗﺎﻝ ‪ :‬ﳌﺎ ﻛﺎﻥ ﺃﰊ ﺑﺎﻟﺸﺎﻡ ﻭﺍﻟﻴﺎﹰ ﺃﺣﺐﱠ ﺃﻥ ﻳﺴﻮﱢﻱ ﺑﲔ ﺍﻟﻘﹶﺤﻄﺎﱐﱢ‬
‫ﻭﺍﻟﻌَﺪﻧﺎﱐ ﻭﻗﺎﻝ ‪ :‬ﻟﺴﻨﺎ ﻧﻘﺪﱢﻣُﻜﻢ ﺇﻻ ﻋﻠﻰ ﺍﻟﻄﺎﻋﺔ ﻟﻠﹼﻪ ﻋ ﺰّ ﻭﺟﻞﹼ ﻭﻟﻠﻠﺨﻠﻔﺎﺀ ﻭﻛﱡﻠﻜﻢ ﺇﺧْﻮﺓ ﻭﻟﻴﺲ ﻟﻠﻨﱠﺰﺍﺭﻱﱢ ﻋﻨﺪﻱ‬
‫ﺷﻲﺀٌ ﻟﻴﺲ ﻟﻠﻴَﻤﺎﱐﱢ ﻣﺜﻠﻪ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﻛﺎﻥ ﻳﺘﻐﺪّﻯ ﻣﻊ ﲨﻠﺔ ﻣﻦ ﹺﺟﻠﱠﺔ ﺍﻟﻔﺮﻳﻘﲔ ﻭﻳﺴﻮﱢﻱ ﺑﻴﻨﻬﻢ ﰲ ﺍﻹﺫﻥ ﻭﺍﺠﻤﻟﻠﺲ ﻭﻛﺎﻥ ﺷﻴﺦ ﺍﻟﻴﻤﺎﻧﻴﺔ ﻳﺪﺧﻞ ﻋﻠﻴﻪ‬
‫ﻣﻌﺘﻤًّﺎ ﻭﻗﺪ ﺟﺬﺏ ﻛ ْﻮ َﺭ ﻋﻤﺎﻣﺘﻪ ﺣﱴ ﻏﻄﻰ ﻬﺑﺎ ﺣﺎﺟﺒﻪ ﻭﻛﺎﻥ ﻻ ﻳﻨﺰﹺﻋﻬﺎ ﰲ ﺣﺮ ﻭﻻ ﺑﺮﺩ ﻓﺄﺭﺍﺩ ﻓﱴ ﻣﻦ ﻗﻴﺲ ﻭﻗﺪ ﻛﺎﻥ‬
 ‫ﺃﰊ ﻳﺴﺘﺨﻠﻴﻪ ﻭﻳﻘﺮﱢﺑﻪ ﺃﻥ ﻳُﺴْﻘﻄﻪ ﻣﻦ ﻋﲔ ﺃﰊ ﻭﻳﻮ ِﺣﺸَﻪ ﻣﻨﻪ ﻓﻘﺎﻝ ﻟﻪ ﺫﺍﺕ ﻳﻮﻡ ﻭﻭﺟ َﺪ ﺍﺠﻤﻟﻠﺲ ﺧﺎﻟﻴًﺎ ‪ :‬ﺇﱐ ﺃﺭﻳ ُﺪ ﺃﻥ‬
‫ﻑ ﻣﻦ ﺗﻘﺰﱡﺯﻙ ﻭﺗﻨ ﱡﻄﺴِﻚ ﻭﺃﻧﻚ‬ ‫ﺃﻗﻮﻝ ﺷﻴﺌﺎﹰ ﻟﻴﺲ ﳜﺮﹺﺟﻪ ﻣﲏ ﺇﻻ ﺍﻟﺸﻜﺮ ﻭﺍﳊﹸﺮﻳﺔ ﻭﺇﻻ ﺍﳌﻮﺩﺓ ﻭﺍﻟﻨﺼﻴﺤﺔ ﻭﻟﻮﻻ ﻣﺎ ﺃﻋﺮ ُ‬

‫ﻣﱴ ﺍﻧﺘﺒﻬﺖ ﻋﻠﻰ ﻣﺎ ﺃﹶﻧﺎ ﻣُ ﹾﻠﻘِﻴﻪ ﺇ ﻟﻴﻚ ﱂ ﺁ َﻣ ْﻦ ﹶﺃ ﹾﻥ ﺗﺴﺘﻐﺸﱠﲏ ﻭﺇﻥ ﱂ ﺗُﻈﹾﻬﹺﺮْﻩ ﱄ ﺇﻥ ﻫﺬﺍ ﺍﻟﻴﻤﺎﱐﹼ ﺇﳕﺎ ﻳﻌﺘﻢ ﺃﺑﺪﹰﺍ ﻭﳝﺪﱡ ﻃﹸﺮّ ﹶﺓ‬
‫ﺖ ﺑﻪ ﱂ ﺗﺆﺍﻛ ﹾﻠ ُﻪ ‪.‬‬
‫ﺍﻟﻌﻤﺎﻣﺔ ﺣﱴ ﻳﻐﻄﱢﻲ ﻬﺑﺎ ﺣﺎ ﹺﺟَﺒ ْﻴ ِﻪ ﻷﻥ ﺑﻪ ﺩﺍ ًﺀ ﻟﻮ َﻋِﻠ ْﻤ َ‬
‫ﺖ ‪ :‬ﻭﺍﻟﻠﹼﻪ ﻟﺌﻦ ﺃﻛﻠﺖ ﻣﻌﻪ ﻭﺑﻪ ﺍﻟﺬﻱ ﺑﻪ‬
‫ﺾ ﻋﻠﻴﻲﱠ ﲨﻴﻊ ﻣﺎ ﺑﻴﺪﻱ ﻭﻗﻠ ُ‬ ‫ﻗﺎﻝ ‪ :‬ﻓﻘﺎﻝ ﺃﰊ ‪ :‬ﻓﺮَﻣﺎﱐ ﻭﺍﻟﻠﹼﻪ ﲟﻌﲎ ﻛﺎﺩ ﻳﻨﻘ ُ‬
‫ﺇﻥﹼ ﻫﺬﺍ ﳍﻮ ﺍﻟﺒﻼ ُﺀ ﻭﻟﺌ ْﻦ ﻣﻨﻌﺖ ﺍﳉﻤﻴﻊ ﻣﺆﺍﻛﻠﱵ ﻷﻭ ِﺣﺸَﻨﻬﻢ ﲨﻴﻌﹰﺎ ﺑﻌﺪ ﺍﳌﺒﺎﺳﻄﺔ ﻭﺍﳌﺒﺎﺛﹶﺔ ﻭﺍﳌﻼﺑﺴﺔ ﻭﺍﳌﺆﺍﻛﻠﺔ ﻭﻟﺌﻦ‬
‫ﺖ ﺑﻠﻴﻠﺔ ﻃﻮﻳﻠﺔ‬
‫ﻀﱭّ ﻣﻌﻪ ﻛﻞ ﻗﺤﻄﺎﱐ ﺑﺎﻟﺸﺎﻡ ﻓﺒ ُّ‬ ‫ﻀَﺒﻦّ ﻭﻟﺌﻦ ﻏﻀِﺐ ﻟﻴﻐ َ‬
‫ﺼﺘُﻪ ﺑﺎﳌﻨﻊ ﺃﻭ ﺃﻗﻌﺪﺗُﻪ ﻋﻠﻰ ﻏﲑ ﻣﺎﺋﺪﰐ ﻟﻴﻐ َ‬
‫ﺼ ْ‬
‫ﺧ َ‬
‫ﺦ‬
‫ﻓﻠﻤﺎ ﻛﺎﻥ ﺍﻟ َﻐﺪُﻭ ﺟﻠﺴﺖ ﻭﺩﺧﻠﻮﺍ ﻟﻠﺴﻼﻡ ﺟﺮﻯ ﺷﻲﺀٌ ﻣﻦ ﺫﻛﺮ ﺍﻟﺴﻤﻮ ﹺﻡ ﻭﻏﺮﺍﺋﺐﹺ ﺃﻋﻤﺎﳍﺎ ﻓﺄﻗﺒﻞ ﻋَﻠﻲﱠ ﺫﻟﻚ ﺍﻟﺸﻴ ُ‬
‫ﻓﻘﺎﻝ ‪ :‬ﻋﻨﺪﻱ ﻣﻦ ﻫﺬﺍ ﺑﺎﳌﻌﺎﻳﻨ ِﺔ ﻣﺎ ﻟﻴﺲ ﻋﻨﺪ ﺃﺣﺪ ﺧﺮﺟﺖ ﻣﻊ ﺍﺑﻦ ﺍﺧﻲ ﻫﺬﺍ ﻭﻣﻊ ﺍﺑﻦ ﻋﻤّﻲ ﻫﺬﺍ ﻭﻣﻊ ﺍﺑﲏ ﻫﺬﺍ‬
‫ﺃﺭﻳﺪ ﻗﹶﺮﻳﱵ ﺍﻟﻔﹸﻼﻧﻴﺔ ﻓﺈﺫﺍ ﺑﻘﹸﺮﺏ ﺍﳉﺎﺩّ ِﺓ ﺑﻌﲑ ﻗﺪ ﻬﻧﺸﺘﻪ ﺃﻓﻌﻰ ﻭﺇﺫﺍ ﻫﻮ ﻭﺍﻓ ُﺮ ﺍﻟﻠﺤﻢ ﻭﻛﻞ ﺷﻲﺀ (‬

‫ﻭﺍﻟﻴﻪ ﻣﻦ ﺍﻟﻄﲑ ﻭﺍﻟﺴﺒﺎﻉ ﻣﻴﺖ ‪ ،‬ﻓﻘﻤﻨﺎ ﻣﻨﻪ ﻋﻠﻰ ﻗﺎﺏ ﺃﺭﻣﺎﺡ ﺗﺘﻌﺠﺐ ‪ ،‬ﻭﺇﺫﺍ ﻋﻠﻴﻪ ﺑﻌﻮﺽ ﻛﺜﲑﺓ ‪.‬‬
‫ﻓﺒﻴﻨﺎ ﺃﻧﺎ ﺃﻗﻮﻝ ﻷﺻﺤﺎﰊ ‪ :‬ﻳﺎ ﻫﺆﻻﺀ ﺇﻧﻜﻢ ﻟﺘﺮﻭﻥ ﺍﻟﻌ ﺠَﺐ ‪ :‬ﺃﻭ ﹸﻝ ﺫﻟﻚ ﺃﻥ ﺑﻌﲑﹰﺍ ﻣﺜﻞ ﻫﺬﺍ ﻳﺘﻔﺴﱠﺦ ﻣﻦ ﻋَﻀ ِﺔ ﺷﻲﺀ‬
‫ﺽ ﺑﺄﻥ‬
‫ﻕ ﻣﻦ ﻋﺮﻭﻗﻪ ﺃﻭ َﻋﺼَﺒﺔ ﻣﻦ ﻋﺼَﺒﻪ ﻓﻤﺎ ﻫﺬﺍ ﺍﻟﺬﻱ َﻣ ﺠﱠﻪ ﻓﻴﻪ ﻭﻗﺬﻓﻪ ﺇﻟﻴﻪ ﰒ ﱂ ﻳﺮ َ‬
‫ﻟﻌﻠﻪ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﰲ ﺟﺴﻢ ﻋﺮ ﹴ‬
‫ﻗﺘﻠﹶﻪ ﺣﱴ ﻗﺘ ﹶﻞ ﻛﻞﹼ ﻃﺎﺋﺮ ﺫﺍﻕ ﻣﻨﻪ ﻭﻛﻞﹼ ﺳﺒُ ﹴﻊ ﻋﺾّ ﻋﻠﻴﻪ ﻭﺃﻋﺠﺐ ﻣﻦ ﻫﺬﺍ ﻗﺘﻠﹸﻪ ﻷﻛﺎﺑﺮ ﺍﻟﺴﱢﺒﺎﻉ ﻭﺍﻟﻄﲑﹺ ﻭﺗﺮْﻛﻪ ﻗ ْﺘ ﹶﻞ‬
‫ﺍﻟﺒﻌﻮﺿﺔ ﻣﻊ ﺿَﻌﻔﻬﺎ ﻭﻣﻬﺎﻧﺘِﻬﺎ ‪.‬‬
‫ﻓﺒﻴﻨﺎ ﳓﻦ ﻛﺬﻟﻚ ﺇﺫ ﻫﺒﱠﺖ ﺭﻳ ﺢٌ ﻣﻦ ﺗﻠﻘﺎﺀ ﺍﳉﻰ ﻓ ِﺔ ﻓﻄﻴّﺮﺕ ﺍﻟﺒﻌﻮﺽ ﺇﱃ ﺷِﻘﹼﻨﺎ ﻭﺗﺴﻘﻂ ﺑﻌﻮﺿﺔ ﻋﻠﻰ ﺟﺒﻬﱵ ﻓﻤﺎ ﻫﻮ‬
‫ﺇﻻ ﺃﻥ ﻋﻀﺘْﲏ ﺇﺫ ﺍ ْﺳ َﻤﹶﺄﺩﱠ ﻭﺟﻬﻲ ﺗﻮﺭﱠﻡ ﺭﺃﺳﻲ ﻓﻜﻨﺖ ﻻ ﺃﺿ ﹺﺮﺏُ ﺑﻴﺪﻱ ﺇﱃ ﺷﻲﺀ ﺃﺣﻜﱡﻪ ﻣﻦ ﺭﺃﺳﻲ ﻭﺣﺎﺟﹺﱯ ﺇﻻ ﺍﻧﺘﺜﺮ‬
‫ﺤ ِﻤﻠﹾﺖ ﺇﱃ ﻣﻨﺰﱄ ﰲ ﳏﻤﻞ‬
‫ﰲ ﻳﺪﻱ ﻓ ُ‬

‫ﻉ ﺍﻟﺮﺃﺱ ﺃﻣﺮﻁ‬
‫ﺝ ﹶﻓَﺒﺮَﺃﺕ ﺑﻌﺪ ﺩﻫﺮ ﻃﻮﻳﻞ ﻋﻠﻰ ﺃﻧﻪ ﺃﺑﻘﻰ ﻋﻠﻲﱠ ﻣﻦ ﺍﻟﺸﱠﲔ ﺃ ﻧﻪ ﺗﺮﻛﲏ ﺃﻗﹶﺮ َ‬
‫ﻭﻋﻮِﻟ ﺠْﺖ ﺑﺄﻧﻮﺍﻉ ﺍﻟﻌﻼ ﹺ‬
‫ﺍﳊﺎﺟﺒﲔ ‪.‬‬
‫ﺽ ﻗﻮﻡ ﻗﺪ ﻗ ﺘَﻠﻮﺍ ﺗﻠﻚ ﺍﻟﻘﺼﺔ ﻳﻘﻴﻨﺎﹰ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﺍﻟﻘﻮﻡُ ﳜﻮﺿﻮﻥ ﻣﻌﻪ ﰲ ﺫﻟﻚ ﺍﳊﺪﻳﺚ َﺧ ْﻮ َ‬
‫ﻗﺎﻝ ‪ :‬ﻓﺘﺒﺴﻤْﺖ ﻭﻧَﻜﹶﺲ ﺍﻟﻔﱴ ﺍﻟﻘﻴﺴﻲﱡ ﺭﺃﺳﻪ ﻓﻈﻦ ﺍﻟﺸﻴﺦ ﺃﻧﻪ ﻗﺪ ﺟﺮﻯ ﺑﻴﻨﻨﺎ ﰲ ﺫﻟﻚ ﹶﺫﺭْﺀ ﻣﻦ ﺍﻟﻘﻮﻝ ﻓﻘﺎﻝ ‪ :‬ﺇﻥ ﻫﺬﺍ‬
‫ﺐ ﻣﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‬‫ﻚ ﲝﻴﻠﺔ ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ‪ :‬ﻓﻠﻢ ﺃﲰﻊ ﰲ ﺍﻟﺴﻤﻮﻡ ﺑﺄﻋﺠ َ‬ ‫ﺍﻟﻘﻴﺴﻲّ ﺧﺒﻴﺚ ﻭﻟﻌﻠﻪ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﺍﺣﺘﺎﻝ ﻟ َ‬
‫‪.‬‬
‫ﻃﻠﺴﻤﺎﺕ ﺍﻟﺒﻌﻮﺽ ﻭﻳﺰﻋﻢ ﺃﻫ ﹸﻞ ﺃﻧﻄﺎﻛﻴﺔ ﺃﻬﻧﻢ ﻻ ﻳُ ْﺒﻌَﻀﻮ ﹶﻥ ﻟِﻄﻠﱠﺴ ﹴﻢ ﻫﻨﺎﻙ‬

‫ﺴﻤُﻬُ ْﻢ ﺃﹶﻋﺠﺐ ‪.‬‬

‫ﺴﻜﹶﺮ ﻟﻜﺎﻥ ِﻃﻠﱠ ْ‬
‫ﲔ ﺍﻟﺒﺼﺮ ﹶﺓ ﻭ ﹶﻛ ْ‬
‫ﻭﻟﻮ ﺍﺩﻋﻰ ﺃﹶﻫ ﹸﻞ ﻋﻘﹾﺮ ﺍﻟﺪﱠﻳﺮ ﺍﳌﺘﻮﺳﻄﺔ ﻷﲨ ِﺔ ﻣﺎ ﺑ َ‬
‫ﺖ ﻣﻦ‬‫ﺖ ﻓﻴﻬﺎ ﻋﻘﹶﺮﺏٌ ﻏﺮﻳﺒﺔﹲ ﻣﺎَﺗ ْ‬
‫ﺶ ﻓﻴﻬﺎ ﺍﻟﻌﻘﺎﺭﺏ ﻭﺇ ﹾﻥ ﻃﹸﺮ َﺣ ْ‬
‫ﻭﻳﺰﻋﻢ ﺃﹶﻫ ﹸﻞ ِﺣﻤْﺺ ﺃﻥ ﻓﻴﻬﺎ ِﻃﻠﱠﺴْﻤًﹶﺎ ﻣﻦ ﺃﹶﺟِﻠ ِﻪ ﻻ ﺗﻌﻴ ُ‬
‫ﺳﺎﻋﺘﻬﺎ ‪ .‬ﻭ ﻟﹶﻌَﻤﺮﻱ ﺇﻧﻪ ﻟﻴﺠﻮ ُﺯ ﺃﹶﻥ ﺗﻜﻮﻥ ﺑﻠﺪﺓ ﺗﻀﺎﺩﱡ ﺿﺮﺑﹰﺎ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻓﻼ ﻳﻌﻴﺶ ﻓﻴﻬﺎ ﺫﻟﻚ ﺍﳉﻨﺲ ﻓﻴﺪﻋﻲ ﻛﺬﱠﺍﺑﻮ‬
‫ﺃﻫﻠﻬﺎ ﺃﹶﻥ ﺫﻟﻚ ﺑﺮُﻗﹾﻴﺔ ﺃﹶﻭ ﺩﻋﻮﺓ ﺃﹶﻭ ﻃﻠﹼﺴﻢ ‪.‬‬
 ‫ﺃﱂ ﻋﻀﺔ ﺍﻟﱪﻏﻮﺙ ﻭﺍﻟﻘﻤﻠﺔ‬

‫ﻭﺍﻟﱪﻏﻮﺙﹸ ﺇﺫﺍ ﻋﺾ ﻭﻛﺬﺍﻙ ﺍﻟﻘﻤﻠﺔ ﻓﻴﺲ ﻫﻨﺎﻙ ﻣﻦ ﺍﳊﹸﺮﻗﺔ ﻭﺍﻷﱂ ﻣﺎ ﻟﹶﻪ ﻣﺪﺓﹲ ﻗﺼﲑﺓ ﻭﻻ ﻃﻮﻳﻠﺔ ‪.‬‬
‫ﺱ ﺍﳌﻐﺮﺏ‬
‫ﺖ ﻇﻬﺮ ﻗﺪﻣﻲ ﻭﺃﹶﻧﺎ ﺑﻘﺮﺏ ﻛﺎﺫﹶﺓ ﻭﺍﻟﻌَﻮْﺟﺎﺀ ﻭﺫﻟﻚ ﺑﻌﺪ ﺃﹶﻥ ﺻﻠﻰ ﺍﻟﻨﺎ ُ‬
‫ﺽ ﻓﺄﺷﻬﺪ ﺃﻥ ﺑﻌﻮﺿ ﹰﺔ ﻋﻀ ْ‬
‫ﻭﺃﻣﺎ ﺍﻟﺒﻌﻮ ُ‬
‫ﻓﻠﻢ ﹶﺃﺯَﻝ ﻣﻨﻬﺎ ﰲ ﺃﹸﻛﺎ ﹴﻝ ﻭﺣُ ْﺮﻗﹶﺔ ﻭﺃﻧﺎ ﺃﹶﺳﲑ ﰲ ﺍﻟﺴﻔﻴﻨﺔ ﺇﱃ ﺃﻥ ﺳِﻤﻌﺖُ ﺃﹶﺫﺍ ِﻥ ﺍﻟﻌﺸﺎﺀ ‪.‬‬
‫ﻭﻟﺬﻟﻚ ﻳﻘﺎﻝ ‪ :‬ﺇﻥ ﺍﻟﺒﻌﻮﺿﺔ ﻟﻮ ﺃﳊﻘﺖ ﲟﻘﺪﺍﺭ ﺟﺮْﻡ ﺍﳉﺮﱠﺍﺭﺓ ﻓﺈﻧﱠﻬﺎ‬

‫ﺐ ﺫﻟﻚ ﻟﻜﺎﻧﺖ َﺷﺮّﹰﺍ ﻣﻦ ﺍﻟﺪﱡ َﻭ ْﻳﺒّﺔ ﺍﻟﱵ ﺗﺴﻤﻰ‬

‫ﺴ ﹺ‬
‫ﺕ ﻣﻢ ﺗﻀﺎﻋﻴﻒ ﻣﺎ ﻣﻌﻬﺎ ﻣﻦ ﺍﻟﺴﱡﻢﱢ َﻋﻠﹶﻰ َﺣ َ‬
‫ﺃﺻﻐ ُﺮ ﺍﻟﻌﻘﺎﺭﺏ ﰒ ﺯﻳﺪ ْ‬
‫ﺑﺎﻟﻔﺎﺭﺳﻴﺔ ‪َ :‬ﺩ َﺩ ْﻩ ﻭﻫﻲ ﺃﹶﻛﱪ ﻣﻦ ﺍﻟﻘﻤﻠﺔ ﺷﻴﺌﺎﹰ ﻭﺗﻜﻮﻥ ﲟﻬﺮﺟﺎﻥ ُﹶﻗﺬﹸﻕ ﻓﺈﻬﻧﺎ ﻣﻊ ﺻِﻐﺮ ﺟﺴﻤﻬﺎ ﺗﻔﺴَﺦ ﺍﻹﻧﺴﺎﻥ ﰲ‬
‫ﻉ ﻣﻦ ﺍﻹﺷﺎﺭﺓ ﺑﺎﻟﻴﺪ ﻭﻫﻲ ﺗﻌﺾﱡ ﻭﻻ ﺗﻠﺴﻊ ﻭﻫﻲ ﻣﻦ ﺫﻭﺍﺕ ﺍﻷﻓﻮﺍ ِﻩ ﻭﻫﻲ ﺍﻟﱵ ﺑﺰﻋﻤﻬﻢ ﻳﻘﺎﻝ ﳍﺎ ﻗﻤﻠﺔ ﺍﻟﻨﱠﺴﺮ‬ ‫ﺃﹶﺳﺮ َ‬
‫ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﻨّﺴﺮ ﰲ ﺑﻌﺾ ﺍﻟﺰﻣﺎﻥ ﺇﺫﺍ ﺳﻘﻂ ﺑﺘﻠﻚ ﺍﻷﺭﺽ ﺳﻘﻄﺖ ﻣﻨﻪ ﻗﻤﻠﺔ ﺗﺴﺘﺤﻴﻞ ﻫﺬﻩ ﺍﻟﺪﺍﺑ ﹶﺔ ﺍﳋﺒﻴﺜﺔﹶ ‪.‬‬
‫ﺕ ﺍﳋﺮﺍﻃﻴﻢ ‪.‬‬
‫ﻭﺍﻟﺒﻌﻮﺿ ﹸﺔ ﻣﻦ ﺫﻭﺍ ِ‬
‫ﺖ ﺑﺎﻟﺰﱡﻁﱢ ﻓﻜﻨﺖ ﻭﺍﻟﻠﹼﻪ ﺃﺭَﻯ ﺍﻟﺒﻌﻮ ﺿَﺔ ﺗﻄﲑ ﻋﻦ ﻇﻬﺮ ﺍﻟﺜﻮﺭ ﻓﺘﺴﻘﻂ‬
‫ﻭﺣﺪّﺛﲏ ﳏﻤﺪ ﺑﻦ ﻫﺎﺷﻢ ﺍﻟﺴﱢﺪﺭﻱّ ﻗﺎﻝ ‪ :‬ﻛﻨ ُ‬
‫ﻋﻠﻰ ﺍﻟﻐُﺼْﻦ ﻣﻦ‬

‫ﺍﻷﻏﺼﺎﻥ ﻓﺘﻘﻠِﺲ ﻣﺎ ﰲ ﺑﻄﻨﻬﺎ ﰒ ﺗﻌﻮﺩ ‪.‬‬

‫ﻭﺍﻟﺒﻌﻮﺿﺔ ﺗَﻐْﻤِﺲ ﺧﺮﻃﻮﻣﻬﺎ ﰲ ﺟﻠﺪ ﺍﳉﺎﻣﻮﺱ ﻛﻤﺎ ﻳﻐ ِﻤﺲُ ﺍﻟﺮﺟ ﹸﻞ ﺃﺻﺎﺑﻌَﻪ ﰲ ﺍﻟﺜﺮﻳﺪ ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﻌﺠﺐ ﺃﻥ ﺑﲔ ﺍﻟﺒﺼﺮﺓ ﻭﻭﺍﺳﻂ ﺷﻄﺮﻳﻦ ﻓﺎﻟﺸﱠﻄﺮ ﺍﻟﺬﻱ ﻳﻠﻲ ﺍﻟﻄﹼﻒ ﻭﺑﺎﺏ ﻃﻨﺞ ﻳﺒﻴﺖ ﺃﻫﻠﻪ ﰲ ﻋﺎﻓﻴﺔ ﻭﻟﻴﺲ‬
‫ﻋﻨﺪﻫﻢ ﻣﻦ ﺍﻟﺒَﻌﻮﺽ ﻣﺎ ﻳﺬﻛﺮ ﻭﺍﻟﺸﻄﺮ ﺍﻟﺬﻱ ﻳﻠﻲ ﺯﻗﺎﻕ ﺍ ِﳍﻔﱠﺔ ﻻ ﻳﻨﺎ ُﻡ ﺃﹶﻫﻠﻪ ﻣﻦ ﺍﻟﺒﻌﻮﺽ ﻓﻠﻮ ﻛﺎﻥ ﻫﺬﺍ ﺑﺒﻼﺩ ﺍﻟﺸﺎﻡ‬
‫ﺃﹶﻭ ﺑﻼﺩ ﻣﺼﺮ ﻷﺩﱠﻋﻮﺍ ﺍﻟﻄﱢﻠﱠﺴﻢ ‪.‬‬
‫ﺐ ﺍﳌﺴْﻠﺤﺔ ﻓﺄ َﺭﺩْﻧﺎ‬
‫ﻭﺣﺪﱠﺛﲏ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﱠﻈﺎﻡ ﻗﺎﻝ ‪ :‬ﻭﺭﺩﻧﺎ ﻓﻢ ﺯﻗﺎﻕ ﺍﳍﻔﺔ ﰲ ﺃﺟَﻤﺔ ﺍﻟﺒﺼﺮﺓ ﻓﺄﺭﺩﻧﺎ ﺍﻟﻨﻔﻮﺫ ﻓﻤﻨﻌﻨﺎ ﺻﺎﺣ ُ‬
‫ﺍﻟﺘﺄﺧﱡﺮ ﺇﱃ ﺍﻟﹶﻬﻮْﺭ ﺍﻟﺬﻱ ﺧﺮَﺟْﻨﺎ ﻣﻨﻪ ﻓﺄﰉ ﻋﻠﻴﻨﺎ ﻭﻭ َﺭﺩْﻧﺎ ﻋﻠﻴﻪ ﻭﻫﻮ ﺳﻜﺮﺍﻥ ﻭﺃﹶﺻﺤﺎﺑُﻪ ﺳُﻜﺎﺭﻯ ﻓﻐﻀِﺐ َﻋﻠﹶﻰ َﻣ ﻼﱠﺡ‬
‫َﻧَﺒ ِﻄﻲﱟ ﻓﺸﺪّ ُﻩ ﻗِﻤﺎﻃﹰﺎ ﰒ ﺭﻣﻰ ﺑﻪ ﰲ ﺍﻷﲨﺔ ﻋﻠﻰ ﻣﻮﺿ ﹺﻊ‬

‫ﺖ ﻭﺃﺭﺣْﲏ ﻓﺄﰉ ﻭﻃﺮﺣﻪ ﻓﺼﺎﺡ ﰒ‬

‫ﺴﻠﹶﺤ ﹶﺔ ﻓﺼﺎﺡ ﺍﳌﻼﺡ ‪ :‬ﺍﻗﺘﻠﲏ ﺃﻱﱠ ﻗﺘﻠﺔ ﺷﺌ َ‬
‫ﺃﺭﺽ ﺗﺘﺼﻞ ﲟﻮﺿﻊ ﺃﻛﻮﺍﺥ ﺻﺎﺣﺐ ﺍﳌ ْ‬
‫ﺖ ﺇﱃ ﺍﳌﻘﻤﻮﻁ ﻭﻣﺎ ﺟﺎﻭﺯ ﻭﻗﺖ ﻋﺘﻤ ٍﺔ ﻓﺈﺫﺍ ﻫﻮ‬
‫ﺖ ﻭﻧﺎﻣﻮﺍ ﰲ ِﻛِﻠﻠِﻬﻢ ﻭﻫﻢ ﺳﻜﺎﺭﻯ ﻓﺠﺌ ُ‬
‫ﻋﺎﺩ ﺻﻴﺎﺣُﻪ ﺇﱃ ﺍﻷﻧﲔ ﰒ َﺧ ﹶﻔ َ‬
‫ﻣﻴﺖٌْ ﻭﺇﺫﺍ ﻫﻮ ﺃﹶﺷﺪ ﺳﻮﺍﺩﹰﺍ ﻣﻦ ﺍﻟﺰﳒﻲ ﻭﺃﺷﺪ ﺍﻧﺘﻔﺎﺧﹰﺎ ﻣﻦ ﺍﻟﺰ ﻕﱢ ﺍﳌﻨﻔﻮﺥ ﻭﺫﻟﻚ ﻛﻠﻪ ﺑﻘﺪﺭ ﻣﺎ ﺑﲔ ﺍﻟﻌﺸﺎﺀ ﻭﺍﳌﻐﺮﺏ‬
‫ﻓﻘﻠﺖ ‪ :‬ﺇﻬﻧﺎ ﳌﱠﺎ (‬
‫ﺖ َﻋﻠﹶﻰ ﻬﻧﺸﺔ ﺃﹶﻓﻌﻰ ﺑﻌﻴﺪﹰﺍ ﻓﻬﻲ ﺿﺮﺭٌ‬
‫ﻉ ﲰﻮﻣﻬﺎ ﻓﻴﻪ ﹶﺃ ْﺭَﺑ ْ‬
‫ﻟﺴَﺒَﺘْﻪ ﻭﻟﺴَﻌﺘﻪ ﻣﻦ ﻛﻞﱢ ﺟﺎﻧﺐ ﻟﺴْﻌﺎ ﻋَﻠﻰ ﻟﺴﻊ ﺇﻥ ﺍﺟﺘﻤﺎ َ‬
‫ﻭﳏﻨﺔﹲ ﻟﻴﺲ ﻓﻴﻬﺎ ﺷﻲ ﺀٌ ﻣﻦ ﺍﳌﺮﺍﻓﻖ ‪.‬‬
‫ﺏ ﺑﺄﻛﻠﻬﺎ ﻣَﺸﻮﻳ ﹰﺔ ﻣﻦ ﺑﻌﻴﻨﻪ ﺭﻳﺢ ﺍﻟﺴّﺒَﻞ ﻓﻴﺠﺪُﻫﺎ ﺻﺎﳊﺔ ﻭﻳﺮﻣَﻰ ﻬﺑﺎ ﰲ ﺍﻟﺰﻳﺖ ﺣﱴ ﺇﺫﺍ‬
‫ﻧﻔﻊ ﺍﻟﻌﻘﺮﺏ ﻭﺍﻟﻌﻘﺎﺭ ُ‬
‫ﺗﻔﺴﱠﺨﺖ ﻭﺍﻣﺘﺺﱠ ﺍﻟﺰﻳﺖُ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﻗﻮﺍﻫﺎ‬
 ‫ﺺ ﺍﳉﻠِﺪﺓ ﻭﻳﺬﻫﺐ ﺍﻟﻮﺟﻊ ‪.‬‬ ‫ﻓﻄﻠﻮْﺍ ﺑﺬﻟﻚ ﺍﻟﺪﻫ ﹺﻦ ﺍﳋﹸﺼﻰ ﺍﻟﱵ ﻓﻴﻬﺎ ﺍﻟﻨﻔﺦ ﻓﺮّﻕ ﺗﻠﻚ ﺍﻟﺮﻳﺢ ﺣﺘﱠﻰ ﲣﻤُ َ‬
‫ﺖ ﺑﺪُﻫْﻦ ﺍﻟﻌﻘﺎﺭﺏ ﻓﺈﳕﺎ ﻳﻌﻨﻮﻥ ﻫﺬﺍ ﺍﻟﺪﻫﻦ ‪ ) .‬ﰲ ﺍﻟﺒﻖّ ﻭﺍﳉِﺮﺟﺲ ﻭﺍﻟﺸﱠﺮﱠﺍﻥ ﻭﺍﻟ ﹶﻔﺮَﺍﺵ ﻭﺍﻷﺩﻱ ( ﻭﻗﺎﻝ ﺍﻟﻠﹼﻪ‬
‫ﻓﺈﺫﺍ ﲰ ْﻌ َ‬
‫ﺿ ﹰﺔ ﹶﻓﻤَﺎ ﹶﻓ ْﻮﻗﹶﻬﺎ ﻗﺎﻝ ‪ :‬ﻳﺮﻳﺪ ﻓﻤﺎ ﺩﻭﻬﻧﺎ ‪.‬‬
‫ﻼ ﻣَﺎ َﺑﻌُﻮ َ‬
‫ﺏ ﻣَﺜ ﹰ‬
‫ﻀ ﹺﺮ َ‬
‫ﺤ ِﹺﻲ ﹶﺃ ﹾﻥ َﻳ ْ‬
‫ﺴَﺘ ْ‬
‫ﺗﻌﺎﱃ ‪ :‬ﺇﻥﱠ ﺍﻟﻠﹼﻪ ﻻ َﻳ ْ‬
‫ﺱ ﻭﺃﻧﺬﳍﹸﻢ‬ ‫ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ ﻟﻠﺮﺟﻞ ﻳﻘﻮﻝ ‪ :‬ﻓﻼﻥﹲ ﺃﺳﻔ ﹸﻞ ﺍﻟﻨﺎ ﹺ‬

‫ﻓﻴﻘﻮﻝ ‪ :‬ﻫﻮ ﻓﻮﻕ ﺫﻟﻚ ﻳﻀ ُﻊ ﻗﻮﻟﻪ ﻓﻮﻕ ﰲ ﻣﻮﺿﻊ ‪ :‬ﻫﻮ َﺷﺮﱞ ﻣﻦ ﺫﻟﻚ ‪.‬‬
‫ﺏ ﺍﻟﻠﻴﻞ ‪.‬‬
‫ﳋﻔﱠﺎﺵ ﻭﺍﻟﺒُﻮﻣﺔ ﻭﺍﻟﺼﱠﺪﻯ ﻭﺍﻟﻀﱡﻮْﻉ ﻭﻏﹸﺮﺍ ُ‬
‫ﺲ ﺃﺭﺯﺍﻗﻬﺎ ﺇﻻ ﺑﺎﻟﻠﻴﻞ ﻣﻨﻬﺎ ﺍ ﹸ‬
‫ﻗﺎﻝ ‪ :‬ﻭﺿﺮﻭﺏ ﻣﻦ ﺍﻟﻄﲑ ﻻ ﺗﻠﺘﻤ ُ‬
‫ﻭﻟﻠﺒﻌﻮﺽ ﺑﺎﻟﻨﻬﺎﺭ ﺗﺆﺫﻱ ﺑﻌﺾ ﺍﻷﺫﻯ ﻭﺇﳕﺎ ﺳﻠﻄﺎﻬﻧﺎ ﺑﺎﻟﻠﻴﻞ ﻭﻛﺬﻟﻚ ﺍﻟﱪﺍﻏﻴﺚ ‪.‬‬
‫ﺖ ﻣﻌﱵ ﰲ ﺍﻟﻘﺒﺔ ﻣﺎ ﺻﺎﺭ ﺇﻟﻴﻬﺎ‬
‫ﻭﺃﻣﺎ ﺍﻟﻘﻤ ﹸﻞ ﻓﺄﻣﺮﻩ ﰲ ﺍﳊﺎﻻﺕ ﻣﺴﺘ ﹴﻮ ﻭﻟﻴﺲ ﻟﻠﺬﱢﺑﱠﺎ ِﻥ ﺑﺎﻟﻠﻴ ﻞ ﻋﻤﻞﹲ ﺇﻻ ﺃﻧّﻲ ﻣﱴ ﺑﻴﱠ َ‬
‫ﻭﺳﻜﻦ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺬﱢﺑّﺎﻥ ﻭﱂ ﺃﻃﺮُﺩْﻫﺎ ﺑﺎﻟﻌﺸﻲﱢ ﻭﺑﻌﺪ ﺍﻟﻌﺼﺮ ﻓﺈﱐ ﻻ ﺃﺟ ُﺪ ﻓﻴﻬﺎ ﺑﻌﻮﺿﺔ ﻭﺍﺣﺪﺓ ‪.‬‬

‫ﺷﻌﺮ ﻭﺭﺟﺰ ﰲ ﺍﻟﺒﻌﻮﺽ‬

‫ﻭﻗﺎﻝ ﺍﻟﺮﱠﺍﺟﺰ ﰲ ﺧﺮﻃﻮﻡ ﺍﻟﺒﻌﻮﺿﺔ ‪:‬‬

‫ﻁ ( ﻭﺍﳋﻤﻮﺵ ‪ :‬ﺃﺻﻨﺎﻑ ﺍﻟﺒﻌﻮﺽ‬ ‫ﺵ ﲜﺎﻧﹺﺒَﻴْﻪ ** ﻭﻏﹶﻰ َﺭ ﹾﻛ ﹴ‬

‫ﺐ ﺃ َﻣ ْﻴ َﻢ ﺫﻭﹺﻱ ِﻫﻴَﺎ ِ‬ ‫ﻭﻗﺎﻝ ﺍﳍﺬﱄﹼ ‪ ) :‬ﻛﺄ ﻥﱠ ﻭﻏﹶﻰ ﺍﳋﹶﻤﻮ ﹺ‬
‫ﻭﺍﻟﻮﻏﻰ ‪ :‬ﺃﺻﻮﺍﺕ ﺍﳌﻠﺘﻔﺔ ﺍﻟﱵ ﻻ ﻳُﺒﲔ ﻭﺍﺣﺪُﻫﺎ ﻋﻦ ﻣﻌﲎ ﻭﻫﻮ ﻛﻤﺎ ﺗﺴﻤﻊ ﻣﻦ ﺍﻷﺻﻮﺍﺕ ﺍﳉﻴﺸﲔ ﺇﺫﺍ ﺍﻟﺘﻘﻴﺎ َﻋﻠﹶﻰ‬
‫ﺍﳊﺮﺏ ﻭﻛﻤﺎ ﺗﺴﻤ ُﻊ ﻣﻦ ﺿ ﺠﱠﺔ ﺍﻟﺴﻮﻕ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟ ﹸﻜﻤَﻴﺖ ﻭﻫﻮ ﻳﺬﻛﺮ ﻗﺎﻧﺼﹰﺎ ﻭﺻﺎﺣﺐ ﹸﻗ ْﺘﺮَﺓ ﻷﻧﻪ ﻻ ﻳَﺒﺘَﻨﹺﻲ ﺑﻴﺘﻪ ﺇﻻﹼ ﻋﻨﺪ ﺷﺮﻳﻌ ٍﺔ ﻳﻨﺘﺎﻬﺑﺎ (‬
‫ﺍﻟﻮﺣْﺶ ﻓﻘﺎﻝ ﻭﻫﻮ ﻳﺼﻒ ﺍﻟﺒﻌﻮﺽ ‪:‬‬

‫) ﺑﻪ ﺣﺎﺿﺮٌ ﻣﻦ ﻏﲑ ﹺﺟ ﻦﱟ ﺗﺮﻭُﻋﻪ ** ﻭﻻ ﺃﻧﺲٌ ﺫﻭ ﹶﺃﺭْﻧﺎ ٍﻥ ﻭﺫﹸﻭ َﺯ َﺟ ﹾﻞ ( ﻭﺍﳊﺎﺿﺮ ‪ :‬ﺍﻟﺬﻱ ﻻ ﻳﱪﺣﻪ ﺍﻟﺒﻌﻮﺽ ﻷﻥ‬
‫ﺤﻀَﺤﹰﺎ ﺍﺳﺘﺤﺎﻝ‬ ‫ﺿ ْ‬ ‫ﺍﻟﺒﻌﻮﺽ ﻣﻦ ﺍﳌﺎﺀ ﻳﺘ ﺨَﻠﻖ ﻓﻜﻴﻒ ﻳﻔﺎﺭﻗﻪ ﻭﺍﳌﺎ ُﺀ ﺍﻟﺮﺍﻛﺪ ﻻ ﻳﺰﺍﻝ ﻳﻮﻟ ُﺪ ُﻩ ﻓﺈﻥ ﺻﺎﺭ ﻧﻄﺎﻓﹰﺎ ﺃﻭ َ‬
‫ﺕ ﻧﹺﻄﺎﻓﹸﻪ **‬
‫ﺩﻋﺎﻣﻴﺺ ﻭﺍﻧﺴﻠﺨﺖ ﺍﻟﺪﱠﻋﺎﻣﻴﺺ ﻓﺼﺎﺭﺕ ﻓﺮﺍﺷﹰﺎ ﻭﺑﻌﻮﺿﹰﺎ ﻭﻗﺎﻝ ﺫﻭ ﺍﻟﺮﱡﻣّﺔ ‪ ) :‬ﻭﺃﻳﻘﻦّ ﺃ ﻥﹼ ﺍﻟ ِﻘ ْﻨ َﻊ ﺻﺎﺭ ْ‬
‫ﺺ ﻭﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﺒﻌﻮﺽ ‪:‬‬
‫ﺼﻒُ ﺍﻟﻘﺎﻧ َ‬
‫ﻒ ﺍﻟﺼﱠﻴﻒ ﻭﻗﺎﻝ ﺃﺑﻮ ﻭ ْﺟ َﺰ ﹶﺓ ﻭﻫﻮ ﻳ ِ‬
‫ﺲ ( ﻭﺻ َ‬
‫ﹶﻓﺮَﺍﺷﹰﺎ ﻭﺃﻥ ﺍﻟﺒﻘﹾﻞ ﺫﺍ ﹴﻭ ﻭ ﻳﺎﺑ ُ‬

‫ﺏ ( ﺭَُﻣْﺪٌ ﰲ ﻟﻮﻬﻧﺎ ﻳﻌﲏ ﺍﻟﺒﻌﻮﺽ ﻭﻫﻲ ﺍﻟﱵ ﺗﺴِﺎﻣﺮُ‬

‫) ﺗَﺒﹺﻴﺖُ ﺟﺎ َﺭَﺗﻪُ ﺍﻷﻓﻌﻰ ﻭﺳﺎﻣﺮُﻩ ** ﺭُﻣْﺪٌ ﺑﻪ ﻋﺎﺫِﺭٌ ﻣِﻨﻬﻦﱠ ﻛﺎﳉﹶﺮ ﹺ‬
‫ﺴﻬﹺﺮﻩ ﻭﺍﻟﻌﺎﺫِﺭ ‪ :‬ﺍﻷﺛﺮ ﻳﻘﻮﻝ ‪ :‬ﰲ ﺟﻠﺪﻩ ﻭﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ ﻳﺼﻒ ﺍﻟﺒَﻌُﻮﺽ ‪ ) :‬ﻭﻟﹶﻴﻠ ٍﺔ ﱂ ﺃﺩ ﹺﺭ ﻣﺎ ﻛﹶﺮﺍﻫﺎ **‬ ‫ﺺ ﻭُﺗ ْ‬‫ﺍﻟﻘﺎﹺﻧ َ‬
‫ﺽ ﰲ ُﺩﺟَﺎﻫﺎ ( ) ﻛ ﱡﻞ َﺯﺟُﻮﻝ َﺧ ِﻔ ﹴﻖ ﺣَﺸﺎﻫﺎ ** ِﺳﺖﱞ ﻟﺪَﻯ ﺇﻳﻔﺎﺋﻬﺎ َﺷﻮَﺍﻫﺎ (‬
‫ﺃﻣﺎ ﹺﺭﺱُ ﺍﻟَﺒﻌُﻮ َ‬

‫ﺏ ﺍﻟﺴﺎﻣ ُﻊ ﻣﻦ ﻏﻨﺎﹶﻫﺎ ** َﺣﻨّﺎﻧﺔ ﺃﻋﻈﹶﻤُﻬﺎ ﺃﺫﺍﻫﺎ ( ﺃﺭﺟﻞ ﺍﳉﺮﺍﺩﺓ ﻭﺍﻟﻌﻘﺮﺏ ﻭﺍﻟﻨﻤﻠﺔ ﻭﺍﻟﺴﺮﻃﺎﻥ ﻭﻛﺬﻟﻚ‬
‫) ﻻ ﻳﻄﹾﺮ ُ‬
‫ﻗﻮﺍﺋﻢ ﺍﳉﺮﺍﺩﺓ ﻫﻲ ﺳﺖّ ‪ :‬ﻳﺪﺍﻥ ﻭﺭﺟﻼﻥ ﻭﺍﳌﻴﺸﺎﺭﺍﻥ ﻭﻬﺑﻤﺎ ﺗﻌﺘﻤﺪ ﺇﺫﺍ َﻧﺰَﺕ ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﻟﻌﻘﺮﺏ ﻓﻠﻬﺎ ﲦﺎﻥ ﺃﺭﺟﻞ ﻭﻟﻠﻨﻤﻠﺔ ﺳﺖ ﺃﺭﺟﻞ ‪.‬‬
 ‫ﻭﻟﻠﺴﱠﺮَﻃﺎﻥ ﲦﺎﻥ ﺃﺭﺟﻞ ﻭﻫﻮ ﰲ ﺫﻟﻚ ﻳﺴﺘﻌﲔ ﺑﺄﺳﻨﺎﻧﻪ ﻓﻜﺄﻧﻪ ﳝﺸﻲ ﻋﻠﻰ ﻋَﺸﺮ ﻭﻋﻴﻨﺎﻩ ﰲ ﻇﻬﺮﻩ ﻭﻣﺎ ﺃﻛﺜﺮ ﻣﻦ ﻳﺸﻮﻳﻪ‬
‫ﻭﻳﺄﻛﻠﻪ ﻟﻠﺸﻬﻮﺓ ﻻ ﻟﻠﺤﺎﺟﺔ ﻭﻻ ﻟﻠﻌﻼﺝ ‪.‬‬

‫ﺷﻌﺮ ﻭﺭﺟﺰ ﰲ ﺍﻟﺒﻌﻮﺽ‬

‫ﻒ ﺣﺎﹶﻟﻪُ ﻭﺣَﺎ ﹶﻝ ﺍﻟﺒَﻌﻮﺽ ‪ ) :‬ﱂ ﺃ َﺭ ﻛﺎﻟﻴﻮﻡ ﻭﻻ ُﻣ ﹾﺬ ﹶﻗﻂﱢ ** ﺃﻃﻮ ﹶﻝ ﻣﻦ ﻟﻴﻠﻲ ﺑﻨﻬﺮ َﺑﻂﱢ ( ) ﻛﺄﳕﺎ‬
‫ﺻ َ‬
‫ﻭﻗﺎﻝ ﺍﻟﺮﱠﺍﺟﺰ ﻭﻭ َ‬
‫ﲔ ُﺧﻄﱠﱵ ﻣﺸﺘ ﻂﱢ (‬
‫ﺖﺑ َ‬
‫ﳒﻮﻣُﻪ ﰲ ُﺭﺑْﻂ ** ﺃﺑﻴ ُ‬

‫ﻁ ** ﻓِﺜ ْﻖ‬
‫) ﺳﻘﻂ ‪ :‬ﺑﻴﺖ ﺍﻟﺸﻌﺮ ( ) ﻣﻦ ﺍﻟﺒﻌﻮﺽ ﻭﻣﻦ ﺍﻟﺘﻐﻄﻰ ** ﺇﺫﺍ ﺗﻐﻨﲔ ﻏﻨﺎﺀ ﺍﻟﺰﻁ ( ) ﻭ ُﻫﻦّ ﻣﻨّﻲ ﲟﻜﺎ ِﻥ ﺍﻟﻘﺮ ِ‬
‫ﺽ ﺯ َﺟﻠﹶﺖ ﺃﺻﻮﺍﺗُﻬﺎ ** ﻭﺃﺧﺬ ﺍﻟﻠﺤ َﻦ ﻣﻐﻨﱢﻴﺎﺗُﻬﺎ ( ) ﱂ ﺗﻄﺮﺏ‬‫ﻁ ( ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ ‪ ) :‬ﺇﺫﺍ ﺍﻟﺒﻌﻮ ُ‬ ‫ﺑﻮ ﹾﻗ ﹴﻊ ﻣﺜ ﹺﻞ ﻭ ﹾﻗ ﹺﻊ ﺍﻟﺸﱠﺮ ِ‬
‫ﺍ ﻟﺴﺎﻣ َﻊ ﺧﺎﻓﻀﺎﺗُﻬﺎ ** ﻛ ﱡﻞ ﺯﺟُﻮ ﹺﻝ ُﺗﺘﱠﻘﻰ ﺷَﺬﺍﺗُﻬﺎ ( ) ﺻﻐﲑﺓﹲ ﻋﻈﻴﻤﺔ ٌْ ﺃﺫﺍﻬﺗﺎ ** ﺗﻨﻘﹸﺺ ﻋﻦ ﺑُﻐﻴﺘﻬﺎ ﺑُﻐﺎﺗُﻬﺎ ( ) ﻭﻻ‬
‫ﺐ ﺃﺑﺪﹰﺍ ﺭُﻣﺎﺗُﻬﺎ ** ﺭﺍﳏﺔﹲ ﺧُﺮﻃﻮﻣُﻬﺎ ﹶﻗﻨَﺎﺗُﻬﺎ (‬
‫ﺗﺼﻴ ُ‬

‫ﺚ ﺃﺫﺍﻫﺎ ﻓﺎﺷﻲ ( ) ﻣﻦ ﻧﺎﻓﺮ ﻣﻨﻬﺎ ﻭﺫﻱ‬

‫ﺵ ** ﻭﰲ ﺑﺮﺍﻏﻴ ﹶ‬
‫ﻭﺃﻧﺸﺪﱐ ﺟﻌﻔﺮ ﺑﻦ ﺳﻌﻴﺪ ‪ ) :‬ﹶﻇ ِﻠ ﹾﻠﺖُ ﺑﺎﻟﺒﺼﺮﺓ ﰲ َﺗ ْﻬﻮَﺍ ﹺ‬
‫ﻚ ﻭﰲ ﲣﹾﺮﺍﺵ ** ﺗﺘﺮ ُﻙ ﰲ ﺟﻨﱯﱢ ﻛﺎﳋﺮﺍﺵ ( ) ﻭﺯﻭﺟ ٍﺔ ﺩﺍﺋﻤﺔِ‬ ‫ﺍﻫﺘﻤﺎﺵ ** ﻳﺮﻓﻊ َﺟ ْﻨَﺒﻲﱢ ﻋﻦ ﺍﻟﻔﺮﺍﺵ ( ) ﻓﺄﻧﺎ ﰲ َﺣ َ‬
‫ﺵ ( ﻭﻗﺎﻝ‬ ‫ﺵ ( ) ﺗﺄﻛ ﹸﻞ ﻣﺎ َﺟﻤﱠﻌﺖ ﻣﻦ ﺗَﻬﺒﺎﺵ ** ﺑﻞ ﺃﻡﱡ ﻣﻌﺮﻭﻑ ﺧَﻤﻮ ﺵٌ ﻧﺎ ﹺ‬
‫ﺍﳍﺮﺍﺵ ** ﺗﻐﻠﻲ ﻛﻐﻠﻲ ﺍﳌِﺮ َﺟ ﹺﻞ ﺍﻟﺘﱠﺸﱠﺎ ﹺ‬
‫ﺼ ُﺮ ﺃﻫﻞ ﺍﻟﺸﺎﻡ ﳑﻦ ﻳﻜﻴﺪﻫﻢ ** ﻭﺃﻫﻠﻲ ﺑﻨَﺠ ٍﺪ ﺳﺎ َﺀ ﺫﻟﻚ ﻣﻦ ﻧﺼ ﹺﺮ (‬ ‫ﺭﺟﻞ ﻣﻦ ﺑﲏ ِﺣﻤﱠﺎ ﹶﻥ ﻭﻗﹶﻊ ﰲ ﺟُﻨْﺪ ﺍﻟﺜﻐﻮﺭ ‪ ) :‬ﺃﺃﻧ ُ‬

‫) ﺳﻘﻂ ‪ :‬ﺑﻴﺖ ﺍﻟﺸﻌﺮ ( ) ﺑﺮﺍﻏﻴﺚ ﺗﺮﺫﻳﲏ ﺇﺫﺍ ﺍﻟﻨﺎﺱ ﻧﻮﻣﻮﺍ ** ﻭﺑﻖ ﺃﻗﺎﺳﻴﻪ ﻋﻠﻰ ﺳﺎﺣﻞ ﺍﻟﺒﺤﺮ ( ) ﻓﺈﻥ ﻳﻚ ﻓﺮﺽٌ‬
‫ﺑَﻌﺪﻫﺎ ﻻ ﺃ ُﻋ ْﺪ ﹶﻟﻪُ ** ﻭﺇﻥ ﺑﺬﻟﻮﺍ ﺣُ ْﻤ َﺮ ﺍﻟﺪﻧﺎﻧﲑﹺ ﻛﺎﳉﻤْﺮ (‬

‫ﰲ ﺍﻟﻌﻨﻜﺒﻮﺕ‬

‫ﺕ َﺑﻴْﺘﹰﺎ ﻭَﺇﻥﱠ ﹶﺃ ْﻭ َﻫ َﻦ ﺍﻟﹾﺒُﻴُﻮﺕِ ﹶﻟَﺒ ْﻴﺖُ‬

‫ﺨ ﹶﺬ ْ‬
‫ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰ ﻭﺟﻞ ‪َ :‬ﻣﺜﹶﻞ ﺍﻟﱠﺬﻳ َﻦ ﺍﲣﺬﻭﺍ ِﻣ ْﻦ ﺩُﻭ ِﻥ ﺍﻟﻠﹼ ِﻪ ﹶﺃ ْﻭِﻟﻴَﺎﺀ ﹶﻛ َﻤﹶﺜ ﹺﻞ ﺍﻟﹾﻌَﻨْﻜﹶﺒُﻮﺕِ ﺍﺗﱠ َ‬
‫ﺱ َﻭﻣَﺎ ﻳَﻌﻘِﻠﻬﺎ ﺇﻻﹼ ﺍﻟﻌَﺎِﻟﻤُﻮ ﹶﻥ ﻳﺮﻳﺪ‬
‫ﻚ ﺍ َﻷ ْﻣﺜﹶﺎ ﹸﻝ ﻧَﻀﺮﹺﺑُﻬﺎ ﻟِﻠﻨﱠﺎ ﹺ‬
‫ﺕ ﹶﻟ ْﻮ ﻛﹶﺎﻧُﻮﺍ َﻳﻌْﻠﻤُﻮ ﹶﻥ ﰒ ﻗﺎﻝ ﻋﻠﻰ ﺇﺛﺮ ﺫﻟﻚ ‪َ :‬ﻭِﺗ ﹾﻠ َ‬
‫ﺍ ﹾﻟ َﻌﻨْﻜﺒُﻮ ِ‬
‫ﺫﻛﺮﻩ ﺑﺎﻟﻮﻫَﻦ ﻭﻛﺬﻟﻚ ﻫﻮ ﻭﱂ ُﻳ ﹺﺮ ْﺩ ﺇﺣﻜﺎﻡ ﺍﻟﺼﻨﻌﺔ ﰲ ﺍﻟﺮﱢﻗﱠﺔ ﻭﺍﻟﺼﱠﻔﺎﻗﺔ ﻭﺍﺳﺘﻮﺍﺀ ﺍﻟﺮﻗﻌﺔ ﻭﻃﻮﻝ ﺍﻟﺒﻘﺎﺀ ﺇﺫﺍ ﻛﺎﻥ ﻻ‬
‫ﻳﻌﻤﻞ ﻓﻴﻪ ﺗﻌﺎ ُﻭ ُﺭ ﺍﻷﻳﺎﻡ ﻭ َﺳِﻠ َﻢ ﻣﻦ ﺟﻨﺎﻳﺎﺕ ﺍﻷﻳﺪﻱ ‪.‬‬

‫ﺷﻌﺮ ﰲ ﺍﻟﻌﻨﻜﺒﻮﺕ‬

‫ﳊﺪﱠﺍﱐﹼ ‪ ) :‬ﻳﺰﻫﱢﺪُﱐ ﰲ ُﻭ ﺩﱢ ﻫﺎﺭﻭ ﹶﻥ ﺃﻧﻪ ** ﹶﻏ ﹶﺬ ْﺗﻪُ ﺑﹶﺄﻃﹾﺒﺎ ٍﺀ ﻣُ ﹶﻠﻌﱠَﻨ ٍﺔ ُﻋ ﹾﻜ ﹸﻞ ( ) ﻛﺄ ﻥﹼ ﹶﻗﻔﹶﺎ ﻫﺎﺭُﻭ ﹶﻥ ﺇ ﹾﺫ ﻗﹶﺎ َﻡ ﻣُﺪْﺑﺮﹰﺍ ** ﻗﻔﺎ‬
‫ﻭﻗﺎﻝ ﺍ ﹸ‬
‫ﻋﻨﻜﺒﻮﺕ َﺳﻞﹼ ﻣﻦ ُﺩﺑْﺮﹺﻫَﺎ ﹶﻏ ْﺰ ﹶﻝ ( ) ﺃﻻ ﻟﻴﺖ ﻫﺎﺭﻭﻧﹰﺎ ﻳﺴﺎﻓ ُﺮ ﺟﺎﺋﻌﹰﺎ ** ﻭﻟﻴﺲ َﻋﻠﹶﻰ ﻫﺎﺭﻭﻥ ﺧﻒﱞ ﻭﻻ ﻧ ْﻌ ﹸﻞ ( ) ﻭﻟﻮ ﺃﻥﱠ‬
‫ﲔ ﻛﺄﳕﺎ ** ﻋﻠﻰ ﺭﺃ ِﺳ ِﻪ ﻣﻦ ﺷﺎﻣ ﹺﻞ ﺍﻟﺸﱠﻴْﺐ ﹶﻗ ْﻮَﻧﺲُ ( ) ﻭﱂ َﻳ ْﺒ َﻖ ﻣﻦ ﺃﺿﺮﺍﺳﻪ ﻏﲑ ﻭﺍﺣ ٍﺪ ** ﺇﺫ ﺍ َﻣﺴﱠﻪ‬ ‫ﺷﻴﺨﹰﺎ ﺫﺍ َﺑﹺﻨ َ‬
‫ﺲ ( ) ﻟ ﹶﻈﻞﱠ ﺇﻟﻴﻬﺎ ﺭَﺍﻧﹺﻴﺎﹰ ﻭﻛﺄﻧﻪ‬
‫ﺕ ﺑﻨﺎﺗِﻬﺎ ** ﻧﻮﺍﺷ ﹶﺊ ﺣﱴ ِﺷ ْﺒ َﻦ ﹶﺃ ْﻭ ُﻫﻦّ ُﻋﻨﱠ ُ‬
‫ﻀ َﺮﺱُ ( ) ﺗﺒﻴﱢﺖ ﻓﻴﻪ ﺍﻟﻌﻨﻜﺒﻮ ُ‬
‫َﻳﺪْﻣﻰ ِﻣﺮَﺍﺭﹰﺍ ﻭَﻳ ْ‬
‫** ﺇﺫﺍ ﻛﺶّ ﺛﻮﺭٌ ﻣﻦ ﻛﺮﻳﺺ ﻣَُﻨﻤﱢﺲُ (‬
 ‫ﺴ ﺞُ ﺳِﺘﺮﻩُ ﻋﻠﻰ ﻭﺟﻪ‬ ‫) ﺃﺟﻨﺎﺱ ﺍﻟﻌﻨﻜﺒﻮﺕ ﻭﻧﺴْﺠﻬﺎ ( ﻗﺎﻝ ‪ :‬ﻭﻣﻦ ﺃﺟﻨﺎﺱ ﺍﻟﻌﻨﻜﺒﻮﺕ ﺟﻨﺲ ﺭﺩﻱﺀ ﺍﻟﺘﺪﺑﲑ ﻷﻧﻪ ﻳﻨ ِ‬
‫ﻑ ﺩﺍﺧﻠﺔ ﻓﺈﺫﺍ ﻭﻗﻊ ﻋﻠﻴﻪ ﺷﻲﺀٌ ﳑﺎ ﻳ ْﻐَﺘﺬِﻳﻪ ﻣﻦ‬
‫ﺍﻷﺭﺽ ﻭﺍﻟﺼﺨﻮﺭ ﻭﳚﻌﻠﻪ ﻋﻠﻰ ﻇﻬﺮ ﺍﻷﺭﺽ ﺧﺎﺭﺟﹰﺎ ﻭﺗﻜﻮ ﹸﻥ ﺍﻷﻃﺮﺍ ُ‬
‫ﺷﻜﻞ ﺍﻟﺬﹼﺑّﺎﻥ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﺃﺧﺬﻩ ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺪﻗﻴﻖ ﺍﻟﺼﱠﻨﻌﺔ ﻓﺈﻧﻪ ﻳﺼﻌﱢﺪ ﺑﻴﺘﻪ ﻭﳝﺪﱡ ﺍﻟﺸﱠﻌﺮﺓ ﻧﺎﺣﻴ ﹶﺔ ﺍﻟﻘﺮﻭﻥ ﻭﺍﻷﻭﺗﺎﺩ ﰒ ﻳﺴﺪﱢﻱ ﻣﻦ ﺍﻟﻮﺳﻂ ﰒ ﻳﻬﻴﱢ ﹸﺊ ﺍﻟﻠﱡﺤﻤﺔ‬
‫ﻭﻳﻬﻴﱠ ﹸﺊ ﻣَﺼﻴ َﺪﺗَﻪ ﰲ ﺍﻟﻮﺳﻂ ﻓﺈﺫﺍ ﻭﻗﻊ ﻋﻠﻴﻬﺎ ﺫ ﺑﺎﺏ ﲢﺮﱠﻙ ﻣﺎ ﻫﻨﺎﻙ ﺍﺭﺗﺒﻂ ﻭﻧﺸِﺒﺖ ﺑﻪ ﻓﻴﺘﺮﻛﻪ ﻋﻠﻰ ﺣﺎﻟﻪ ﺣﱴ ﺇﺫﺍ ﻭﺛﻖ‬
‫ﺚ ﻣﻦ‬‫ﻍ ﺭ ﻡّ ﻣﺎ ﺗﺸﻌﱠ ﹶ‬
‫ﺿﻌْﻔﻪ ﹶﻏﻠﱠﻪ ﻭﺃﺩ َﺧﻠﹶﻪ ﺇﱃ ﺧﺰﺍﻧﺘﻪ ﻭﺇﻥ ﻛﺎﻥ ﺟﺎﺋﻌﹰﺎ ﻣ ﺺﱠ ﻣﻦ ﺭﻃﻮﺑﺘﻪ ﻭﺭﻣَﻰ ﺑﻪ ﻓﺈﺫﺍ ﹶﻓ َﺮ ﹶ‬
‫ﺑ َﻮ ْﻫﹺﻨ ِﻪ ﻭ َ‬
‫َﻧﺴْﺠﻪ ‪.‬‬
‫ﻭﺃﻛﺜ ُﺮ ﻣﺎ ﻳﻘ ُﻊ َﻋﻠﹶﻰ ﺗﻠﻚ ﺍﳌﺼﻴﺪﺓ ﻣﻦ ﺍﻟﺼﱠﻴ ِﺪ ﻋﻨﺪ ﻏﻴﺒﻮﺑﺔ ﺍﻟﺸﻤﺲ ‪.‬‬

‫ﻭﺇﳕﺎ ﺍﺗﻨﺴﺞ ﺍﻷﻧﺜﻰ ‪ .‬ﻓﺄﻣﺎ ﺍﻟﺬﻛﺮ ﻓﺈﻧﻪ ﻳﻨﻘﺾ ﻭﻳﻔﺴﺪ ‪.‬‬

‫ﺐ ﻣﻦ ﺍﻟﻔﺮﱡﻭﺝ ﺍﻟﺬﻱ ﻳﻈﻬﺮ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﻛﺎﺳﺒﹰﺎ ﳏﺘﺎ ﹰﻻ ﻣﻜﺘﻔﻴﺎﹰ ‪.‬‬
‫ﺕ ﺃﻋﺠ ُ‬‫ﻭﻭﻟﺪ ﺍﻟﻌﻨﻜﺒﻮ ِ‬
‫ﻗﺎﻝ ‪ :‬ﻭﻭﻟﺪ ﺍﻟﻌﻨﻜﺒﻮﺕ ﻳﻘﻮ ُﻡ َﻋﻠﹶﻰ ﺍﻟﻨﺴﺞ ﺳﺎﻋ ﹶﺔ ﻳﻮﻟﺪ ‪.‬‬
‫ﺝ ﻣﻦ ﺟﻮﻓﻪ ﺑﻞ ﻣﻦ ﺧﺎﺭﺝ ﺟﺴﺪﻩ ‪.‬‬ ‫ﺴ ﺞُ ﺑﻪ ﻻ ﳜﺮ ُ‬
‫ﻗﺎﻝ ‪ :‬ﻭﺍﻟﺬﻱ ﻳﻨ ِ‬
‫ﱐ ‪ ) :‬ﻛﺄﻥ ﻗﻔﺎ ﻫﺎﺭﻭﻥ ﺇﺫ ﻗﺎﻡ ﻣُﺪْﺑﺮﹰﺍ ** ﻗﻔﺎ ﻋﻨﻜﺒﻮﺕ ُﺳﻞﱠ ﻣﻦ ﺩُﺑْﺮﻫﺎ ﻏ ْﺰ ﹸﻝ ( ﻓﺎﻟﻨﺤﻞ ﺍﻟﻌﻨﻜﺒﻮﺕ ﻭﺩﻭﺩ‬‫ﳊﺪﱠﺍ ﱡ‬
‫ﻭﻗﺎﻝ ﺍ ﹸ‬
‫ﺍﻟﻘﺰّ ﲣﺘﻠﻒ ﻣﻦ ﺟﻬﺎﺕ ﻣﺎ ﻳﻘﺎﻝ ﺇﻧﻪ ﹾﳜﺮُﺝ ﻣﻨﻬﺎ ‪.‬‬

‫ﺍﻟﻌﻨﻜﺒﻮﺕ ﺍﻟﺬﻱ ﻳﺴﻤﻰ ﺍﻟﻠﻴﺚ‬

‫ﺏ ﺻﻴﺪ ﺍﻟﻔﻬﻮﺩ ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺴﻤﻰ ‪ :‬ﺍﻟﻠﻴﺚ ﻭﻟﻪ ﺳﺖﱡ ﻋﻴﻮﻥ ﻭﺇﺫﺍ ﺭﺃﻯ ﺍﻟ ﱡﺬ ﺑﺎ َ‬
‫ﺏ‬ ‫ﺐ ﺟﻨﺲٌ ﻳﺼﻴﺪ ﺍﻟﺬﱡﺑﺎ َ‬ ‫ﻭﻣﻦ ﺍﻟﻌﻨﺎﻛ ﹺ‬
‫ﺐ ﱂ ﳜﻄ ﹾﺊ ﻭﻫﻮ ﻣﻦ ﺁﻓﺎﺕ ﺍﻟﺬﹼﺑّﺎﻥ ﻭﻻ ﻳﺼﻴ ُﺪ ﺇﻻ ﺫِﺑّﺎﻥ ﺍﻟﻨﺎﺱ ‪.‬‬
‫ﻟ ِﻄ ﹶﺊ ﺑﺎﻷﺭﺽ ﻭﺳﻜﱠ َﻦ ﺃﻃﺮﺍﻓﻪ ﻭﺇﺫﺍ ﻭﹶﺛ َ‬

‫ﺫﺑﺎﻥ ﺍﻷﺳﺪ ﻭﺍﻟﻜﻼﺏ ﻭ ِﺫﺑﱠﺎ ﹸﻥ ﺍﻷُ ْﺳ ِﺪ ﻋﻠﹶﻰ ِﺣﺪَﺓ ﻭ ِﺫﺑّﺎ ﹸﻥ ﺍﻟﻜِﻼﺏ ﻋﻠﻰ ِﺣﺪَﺓ ﻭﻟﻴﺲ ﻳﻘﻮﻡ ﳍﺎ ﺷﻲﺀٌ ﻭﻫﻲ ﺃﺷﺪﱡ ﻣﻦ‬
‫ﻸ‬
‫ﺐ ﻭﻛﺬﻟﻚ ِﺫﺑّﺎ ﹸﻥ ﺍﻟﻜ َ‬
‫ﺍﻟﺰﻧﺎﺑﲑ ﻭﺃﺿﺮﱡ ﻣﻦ ﺍﻟﻌﻘﺎﺭﺏ ﺍﻟﻄﻴّﺎﺭﺓ ﻭﻓﻴﻬﺎ ﻣﻦ ﺍﻷﻋﺎﺟﻴﺐ ﺃﻬﻧﺎ ﺗﻌﺾﱡ ﺍﻷُ ْﺳ َﺪ ﻛﻤﺎ ﻳﻌﺾﱡ ﺍﻟﻜﻠ َ‬
‫ﳌﺎ ﻳﻐﺸَﻰ ﺍﻟﻜﹶﻸ ﻣﻦ ﺑﻌﲑ ﻭﻏﲑ ﺫﻟﻚ ﻭﳍﺎ ﻋ ﺾﱞ ﻣُﻨﻜﹶﺮ ﻭﻻ ﻳﺒﻠ ﹸﻎ ﻣﺒﻠ ﹶﻎ ِﺫﺑﱠﺎ ِﻥ ﺍﻷُﺳْﺪ ‪.‬‬
‫ﻓﻤﻦ ﺃﻋﺎﺟﻴﺒﻬﺎ ﺳِﻮﻯ ﺷﺪ ِﺓ ﻋﻀﱢﻬﺎ ﻭﺳَﻤﱢﻬﺎ ﻭﺃﻬﻧﺎ ﻣﻘﺼﻮﺭﺓ ﻋﻠﹶﻰ ﺍﻷﺳﺪ ﻭﺃﻬﻧﺎ ﻣﱴ ﺭﺃﺕ ﺑﺄﺳﺪ ﺩﻣﹰﺎ ﻣﻦ ﺟﺮﺍﺡ ﺃﻭ ﺭﻣْﻲ‬
‫ﻭﻟﻮ ﰲ ﻣﻘﺪﺍﺭ ﺍﳋﹸﺪﻳﺶ ﺍﻟﺼﻐﲑ ﻓﺈﻬﻧﺎ ﺗﺴﺘﺠﻤ ُﻊ ﻋﻠﻴﻪ ﻓﻼ ﺗﻘﻠ ُﻊ ﻋﻨﻪ ﺣﱴ ﺗﻘﺘﻠﻪ ‪.‬‬
‫ﺕ ﲝﻴﱠﺔ ﺧﺪْﺷﹰﺎ ﱂ ﺗ ﹾﻘِﻠ ْﻊ ﻋﻨﻪ ﺣﱴ ﺗﻘﺘﻠﻪ ﻭﺣﱴ ﺗﺄﻛﻠﻪ ‪.‬‬
‫ﻭﻫﺬﺍ ﺷﺒﻴﻪٌ ﲟﺎ ُﻳ ْﺮﻭَﻯ ﻭﻳُﺨﺒَﺮ ﻋﻦ ﺍﻟﺬﱠﺭّ ﻓﺈﻥ ﺍﻟﺬﱠﺭّ ﻣﱴ ﺭﺃ ْ‬
‫ﺱ ﰲ ﺩﺍﺭﻱ ﺃﺭﺍﻛ ﹰﺔ ﻓﻘﺎﻟﻮﺍ ﱄ ‪ :‬ﺇﻥ ﺍﻷﺭﺍﻛﺔ‬ ‫ﺕ ﺃﻥ ﺃﻏﹾﺮ َ‬ ‫ﻭﻟﻮﻉ ﺍﻟﻨﻤﻞ ﺑﺎﻷﺭﺍﻙ ﻭﻟﻘﺪ ﺃﺭﺩ ُ‬

‫ﺻ َﺮ ﻭﻳُﺴﻘﻰ ﺍﳌﺎ َﺀ‬

‫ﺇﳕﺎ ﺗﻨﺒﺖ ﻣﻦ ﺣﺐﱢ ﺍﻷﺭﺍﻙ ﻭﰲ ﻧﺒﺎﻬﺗﺎ ﻋﺴْﺮٌ ﻭﺫﻟﻚ ﺃﻥ ﺣﺐّ ﺍﻷﺭﺍﻙ ﻳﻐﺮﺱ ﰲ ﺟﻮﻑ ﻃﲔ ﻭﰲ ﻗﻮﺍ ِ‬
‫ﺻﺮَﺓ ﻛﻤﺎ ﻫﻲ ﰲ ﺟﻮﻑ ﺍﻷﺭﺽ ﻭﻟﻜﻨﻬﺎ ﺇﱃ ﺃ ﹾﻥ ﺗﺼﲑ ﰲ‬ ‫ﺖ ﺍﳊﺐﱡ ﻭﻇﻬﺮ ﻧﺒﺎﺗُﻪ ﻓﻮﻕ ﺍﻟﻄﲔ ُﻭ ﺿِﻌﺖ ﺍﻟ ﹶﻘ ْﻮ َ‬
‫ﺃﻳﺎﻣﹰﺎ ﻓﺈﺫﺍ ﻧﺒ َ‬
‫ﺟﻮﻑ ﺍﻷﺭﺽ ﻓﺈﻥ ﺍﻟﺬﺭﱠ ﻳﻄﺎﻟﺒﻬﺎ ﻣﻄﺎﻟﺒﺔ ﺷﺪﻳﺪﺓ ﻭﺇﻥ ﱂ ﺗُﺤﻔﻆ ﻣﻨﻬﺎ ﺑﺎﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﺃﻓﺴﺪﻬﺗﺎ ‪.‬‬
 ‫ﺱ‬
‫ﺻﺮَﺓ َﻋﻠﹶﻰ ﺍﻟﺘﱡﺮ ﹺ‬
‫ﺿﻊُ ﺍﻟﻘﻮ َ‬
‫ﺖ ﹶﺃ َ‬
‫ﺕ ﺇﱃ ﻣﻨﺎﺭﺍﺕ ﻣﻦ ﺻُﻔﺮ ﻣﻦ ﻫﺬﻩ ﺍﳌﺴﺎﺭﺝ ﻭﻫﻲ ﰲ ﻏﺎﻳﺔ ﺍﳌﻼﺳﺔ ﻭﺍﻟﻠﱢﲔ ﻓﻜﻨ ُ‬ ‫ﻓﻌﻤﺪ ُ‬
‫ﺢ ﺫﻟﻚ ﺍﳊﺐﱡ ‪.‬‬ ‫ﺖ ﺃﻧﻘﹸﻞ ﺍﳌﻨﺎﺭ ﹶﺓ ﻣﻦ ﻣﻜﺎﻥ ﺇﱃ ﻣﻜﺎﻥ ﻓﻤﺎ ﺃﻓﻠ َ‬
‫ﺍﻟﺬﻱ ﻓﻮﻕ ﺍﻟﻌﻤﻮﺩ ﺍﻷﻣﻠﺲ ﻓﺄﺟﺪ ﻓﻴﻬﺎ ﺍﻟﺬﺭّ ﺍﻟﻜﺜﲑ ﻓﻜﻨ ُ‬

‫ﺿﺮﻭﺏ ﺍﻟﻌﻨﺎﻛﺐ‬

‫ﻗﺎﻝ ‪ :‬ﻭﺍﻟﻌﻨﺎﻛﺐ ﺿﺮﻭﺏٌ ‪ :‬ﻣﻨﻬﺎ ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﻘﺎﻝ ﻟﻪ ﺍﻟﻠﻴﺚ ﻭﻩ‬

‫ﻭ ﺍﻟﺬﹼﻱ ﻳﺼﻴﺪ ﺍﻟﺬﺑّﺎﻥ ﺻﻴﺪ ﺍﻟﻔﻬﺪ ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﰲ ﺻﺪﺭ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺣِﺬﻗﻪ ﻭﺭﻓﹾﻘﻪ ﻭﺗﺄﺗّﻴﻪ ﻭﺣﻴﻠﺘﻪ ‪.‬‬
‫ﻭﻣﻨﻬﺎ ﺃﺟﻨﺎﺱ ِﻃﻮَﺍ ﹸﻝ ﺍﻷﺭﺟ ﹸﻞ ﻭﺍﻟﻮﺍﺣﺪﺓﹸ ﻣﻨﻬﺎ ﺇﺫﺍ ﻣﺸﺖ ﻋﻠﹶﻰ ﺟﻠﹾﺪ ﺍﻹﻧﺴﺎﻥ ﺗﺒﺜﱠﺮ ﻭﻳﻘﺎﻝ ﺇﻥ ﺍﻟﻌﻨﻜﺒﻮﺕ ﺍﻟﻄﻮﻳﻠﺔ‬
‫ﻁ ﺍﻟﱵ ﺗﻠﺘﻒﱡ ﻋﻠﻰ ﻣﺎ ﻳﺪﺧُﻞ ﺑﻴﺘﻬﺎ ﻣﻦ ﺃﺻﻨﺎﻑ ﺍﻟﺬﹼﺑﺎﻥ‬ ‫ﺍﻷﺭﺟﻞ ﺇﳕﺎ ﺍﲣﺬﺕ ﺑﻴﺘﹰﺎ ﻭﺃﻋﺪﱠﺕ ﻓﻴﻪ ﺍﳌﺼﺎﻳﺪ ﻭﺍﳊﺒﺎﺋﻞ ﻭﺍﳋﻴﻮ ﹶ‬
‫ﻒ ﻗﻮﺍﺋﻤﻬﺎ ﻭﺃﻬﻧﺎ ﺗﻌﺠ ُﺰ ﻋﻤﺎ ﻳﻘﹾﻮَﻯ ﻋﻠﻴﻪ‬
‫ﺖ ﺃﻬﻧﺎ ﻻ ﺑﺪّ ﳍﺎ ﻣﻦ ﻗﻮﺕ ﻭﻋﺮﻓﺖ ﺿﻌ َ‬
‫ﻭﺻﻐﺎ ﹺﺭ ﺍﻟﺰﻧﺎﺑﲑ ﻷﻬﻧﺎ ﺣﲔ ﻋِﻠ َﻤ ْ‬
‫ﺍﻟﻠﻴﺚ ﺍﺣﺘﺎﻟﺖ ﺑﺘﻠﻚ ﺍﳊﻴﻞ ‪.‬‬
‫ﺕ ﻭﺍﻟﻔﺄﺭ ﻭﺍﻟﻨﺤﻞﹸ ﻭﺍﻟﺬﱠﺭّ ﻭﺍﻟﻨﻤﻞ ﻣﻦ ﺍﻷﺟﻨﺎﺱ ﺍﻟﱵ ﺗﺘﻘﺪﻡ ﰲ ﺇﺣﻜﺎﻡ ﺷﺄ ِﻥ ﺍﳌﻌﻴﺸﺔ ﻭﻣﻨﻬﺎ ﺟﻨﺲ ﺭﺩﻱﺀ‬
‫ﻓﺎﻟﻌﻨﻜﺒﻮ ُ‬
‫ﻣﺸﻨﻮﺀ ﺍﻟﺼﻮﺭﺓ ﻏﻠﻴﻆ ﺍﻷﺭﺟﻞ ﻛﺜﲑﹰﺍ ﻣﺎ ﻳﻜﻮﻥ ﰲ ﺍﳌﻜﺎﻥ ﺍﻟﺘﱠﺮﹺﺏ ﻣﻦ ﺍﻟﺼﻨﺎﺩﻳﻖ ﻭﺍﻟﻘﻤﺎﻃﺮ ﻭﺍﻷﺳﻔﺎﻁ ﻭﻗﺪ ﻗﻴﻞ ‪ :‬ﺇﻥﱠ‬
‫ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﳊﻴﱠﺔ ﻛﻤﺎ ﺑﲔ ﺍﳋﻨﻔﺴﺎﺀ ﻭﺍﻟﻌﻘﺮﺏ ‪.‬‬

‫ﺴ ﺞُ ﻭﺇﻥ ﻛﺎﻥ ﻣﺎ ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﳌﻨﻄﻖ‬

‫ﺾ ﻭﻻ ﻳ ْﻨ ِ‬ ‫ﻭﺇﻧﺎﺙ ﺍﻟﻌﻨﺎﻛﺐ ﻫﻲ ﺍﻟﻌﻮﺍﻣﻞ ‪ :‬ﺗﻐﺰﻝ ﻭﺗﻨﺴﺞ ﻭﺍﻟﺬﱠ ﹶﻛﺮُ ﺃﺧﺮ ﹺ‬
‫ﻕ ﻳﻨﻘ ُ‬
‫ﺏ ﺍﻷُﻋﺠﻮﺑﺔ ﰲ ﺫﻟﻚ ﻭﺫﻟﻚ ﺃﻧﻪ ﺯﻋﻢ ﺃﻥ ﺍﻟﻌﻨﻜﺒﻮﺕ ﺗ ﹾﻘﻮَﻯ ﻋﻠﻰ ﺍﻟﻨﱠﺴْﺞ ﻭﻋﻠﻰ ﺍﻟﺘﻘﺪ ﹺﻡ ﰲ ﺇﺣﻜﺎﻡ ﺷﺄﻥ‬
‫َﺣﻘﹼﹰﺎ ﻓﻤﺎ ﺃﻏ َﺮ َ‬
‫ﺍﳌﻌﺎﺵ ﺣﲔ ﺗﻮﻟﺪ ‪.‬‬
‫ﺍﻟﻜﺎﺳﺐ ﻣﻦ ﺃﻭﻻﺩ ﺍﳊﻴﻮﺍﻥ ﻭﻗﺎﻟﻮﺍ ‪ :‬ﻭﺃﺷﻴﺎ ُﺀ ﻣﻦ ﺃﻭﻻﺩ ﺍﳊﻴﻮﺍﻥ ﺗﻜﻮ ﹸﻥ ﻋﺎﳌ ﹰﺔ ﺑﺼﻨﺎﻋﺘﻬﺎ ﻋﺎﺭﻓﺔ ﲟﺎ ﻳُﻌﻴﺸﻬﺎ ﻭﻳُﺼْﻠﺤﻬﺎ‬
‫ﳊﺴْﻞ ﻣﻦ ﻭﻟﺪ ﺍﻟﻀﺒﱢﺎﺏ‬
‫ﺝ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﻭﻛﺎﻟﻔﺮﱡﻭﺝ ﻣﻦ َﻭَﻟﺪ ﺍﻟﺪﺟﺎﺝ ﻭﺍ ِ‬
‫ﺣﱴ ﺗﻜﻮﻥ ﰲ ﺫﻟﻚ ﻛﺄﹸﻣﻬﺎﻬﺗﺎ ﻭﺁﺑﺎﺋﻬﺎ ﺣﲔ ﲣﺮ ُ‬
‫ﻭﻓﺮﺥ ﺍﻟﻌﻨﻜﺒﻮﺕ ‪.‬‬
‫ﺱ ﻣﻊ ﺍﻟﻔﺄﺭ ﻭﺍﳉﺮﺫﺍﻥ ﻫﻲ ﺍﻟﱵ ﻣﻦ ﺑﲔ ﲨﻴﻊ ﺍﳋ ﻠﻖ ﺗﺪﱠﺧ ُﺮ ﻟﻨﻔﺴﻬﺎ ﻣﺎ ﺗﻌﻴﺶ ﺑﻪ ﻣﻦ ﺍﻟﻄﱡﻌﻢ ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻷﺟﻨﺎ ُ‬

‫ﰲ ﺍﻟﻨﺤﻞ‬

‫ﺖ ﻭﻣَﺮﹺﺽ ﻣﺎ ﻛﺎﻥ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻨﺤﻞ‬

‫ﺐ ﺍﳌﻨﻄﻖ ﺃﻥ ﺧِﻠﻴﱠﺔ ﻣﻦ ﺧﻼﻳﺎ ﺍﻟﻨﺤﻞ ﻓﻴﻤﺎ ﺳﻠﻒ ﻣﻦ ﺍﻟﺰﻣﺎﻥ ﺍﻋﺘﻠ ْ‬
‫ﺯﻋ َﻢ ﺻﺎﺣ ُ‬
‫ﻭﺟﺎﺀ ﳓﻞﹲ ﻣﻦ َﺧِﻠﻴﱠ ٍﺔ ﺃﺧﺮﻯ‬

‫ﻳﻘﺎﺗ ﹸﻞ ﻫﺬﺍ ﺍﻟﻨﺤﻞ ﺣﱴ ﺃﺧﺮﺟﺖ ﺍﻟﻌﺴﻞ ﻭﺃﻗﺒﻞ ﺍﻟﻘﻴﱢﻢ ﻋﻠﻰ ﺍﳋﻼﻳﺎ ﻳﻘﺘﻞ ﺑﺬﻟﻚ ﺍﻟﻨﺤﻞ ﺍﻟﺬﻱ ﺟﺎﺀ ﺇﱃ ﺧﻠﻴﺘﻪ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻓﺨﺮﺝ ﺍﻟﻨﺤ ﹸﻞ ﻣﻦ ﺍﳋﻠﻴﱠﺔ ﻳﻘﺎﺗ ﹸﻞ ﺍﻟﻨﺤ ﹶﻞ ﺍﻟﻐﺮﻳﺐ ﻭﺍﻟﺮﺟﻞ ﺑﻴﻨﻬﺎ ﻳﻄﺮ ُﺩ ﺍﻟﻐﺮﻳﺐ ﻓﻠﻢ ﺗﻠﺴﻌﻪ ﳓﻞ ﺍﳋﻠﻴﱠﺔ ﺍﻟﱵ ﻫﻮ‬
‫ﺣﺎﻓﻈﹸﻬﺎ ﻟﺪﻓﻌﻪ ﺍﳌﻜﺮﻭ َﻩ ﻋﻨﻬﺎ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﺃﺟﻮ ُﺩ ﺍﻟﻌﺴﻞ ﻣﺎ ﻛﺎﻥ ﻟﻮﻧﻪ ﻟﻮﻥ ﺍﻟﺬﻫﺐ ‪.‬‬
 ‫ﻧﻈﺎﻡ ﺍﻟﻨﺤﻞ‬

‫ﻀﻬﺎ ﻳﻌﻤ ﹸﻞ ﺍﻟﺸّﻤﻊ ﻭﺑﻌﻀﻬﺎ ﻳﻌﻤ ﹸﻞ ﺍﻟﻌﺴﻞ ﻭﺑﻌﻀﻬﺎ ﻳﺒﲏ ﺍﻟﺒﻴﻮﺕَ‬

‫ﻗﺎﻝ ‪ :‬ﻭﺍﻟﻨﺤﻞ ﲡﺘﻤﻊ ﻓﺘﻘﺴﻢ ﺍﻷﻋﻤﺎﻝ ﺑﻴﻨﻬﺎ ﻓﺒﻌ َ‬
‫ﺴﺘَﻘﻲ ﺍﳌﺎﺀ ﻭﻳﺼﺒﱡﻪ ﰲ ﺍﻟﺜﻘﹾﺐ ﻭﻳﻠﻄﺨﻪ ﺑﺎﻟﻌﺴﻞ ‪.‬‬
‫ﻭﺑﻌﻀﻬﺎ َﻳ ْ‬
‫ﺖ ﻭﺍﺣﺪﺓﹲ ﻃﺎﺭﺕ ﻛﻠﻬﺎ ﻳﻘﺎﻝ ‪َ :‬ﺑ ﹶﻜ َﺮ ﺑُﻜﻮ َﺭ ﺍﻟَﻴﻌْﺴﻮﺏ‬
‫ﻭﻣﻨﻪ ﻣﺎ ﻳﺒﻜﱢﺮ ﺇﱃ ﺍﻟﻌﻤﻞ ﻭﻣﻦ ﺍﻟﻨﺤﻞ ﻣﺎ ﻳَﻜﻔﱡﻪ ﺣﱴ ﺇﺫﺍ ﻬﻧﻀ ْ‬
‫ﻳﺮﻳﺪ ﺃﻣﲑ ﺍﻟﻨﺤﻞ ﻷﻬﻧﺎ ﺗﺘﺒﻌﻪ ﻏﹸﺪﻭ ﹰﺓ ﺇﱃ ﻋﻤﻠﻬﺎ‬

‫ﻑ ﺍﻟﺸﺠﺮ ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﻨﻘﻞ ﺍﻟﺸﱠﻤ َﻊ ﺍﻟﺬﻱ ﺗﺒﲏ ﺑﻪ ﻓﻼ ﺗﺰﺍ ﹸﻝ ﰲ ﻋﻤﻠﻬﺎ ﺣﱴ ﺇﺫﺍ ﻛﺎﻥ‬
‫ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﻨﻘﻞ ﺍﻟﻌﺴﻞ ﻣﻦ ﺃﻃﺮﺍ ِ‬
‫ﺍﻟﻠﻴﻞ ﺁﺑﺖ ﺇﱃ ﻗﺎﻝ ‪ :‬ﻭﺍﻷﺭْﻱ ‪ :‬ﻋﻤﻞ ﺍﻟﻌﺴﻞ ﻳﻘﺎﻝ ‪ :‬ﺃﺭﺕ ﺗﺄﺭﻱ ﺃﺭْﻳﹰﺎ ﻭﺍﻷﺭْﻱ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ‪ :‬ﺍﻟﻘﻲﺀ ﻭﻗﺎﻝ‬
‫ﻂ ﺍﻟﺸﻤﺲ ﺣﺎﻥ ﺍﻧﻘﻼﺑُﻬﺎ ( ﻭﻣﻐﺎﺭﺏ ‪ :‬ﲨﻊ ﻣﻐﺮﺏ‬ ‫ﺏ ** ﺇﺫﺍ ﺍﺻﻔﺮﱠ ﻟﻴ ﹸ‬
‫ﺃﺑﻮ ﺫﺅﻳﺐ ‪ ) :‬ﺑﺄﺭﻯِ ﺍﻟﱵ ﺗﺄﺭﹺﻱ ﺇﱃ ﻛﻞ َﻣ ْﻐﺮ ﹴ‬
‫ﺕ‬
‫ﻭﻛﻞ ﺷﻲﺀ ﻭﺍﺭﺍﻙ ﻣﻦ ﺷﻲﺀ ﻓﻬﻮ ﻣﻐﺮﺏ ﻛﻤﺎ ﺟﻌﻠﻪ ﺃﺑﻮ ﺫﺅﻳﺐ ﻭﺍﻷﺻﻞ ﻣﻐﺮﺏ ﺍﻟﺸﻤﺲ ﻭﻗﺎﻝ ﺃﺑﻮ ﺫﺅﻳﺐ ‪ ) :‬ﻓﺒﺎ َ‬
‫ﺝ ‪ :‬ﺍﻟﻌﺴﻞ ﻭﺍﻟﺴﱠ ﺤْﻞ ‪ :‬ﺍﻟﻨﻘﺪ ‪.‬‬
‫ﺤ ﹺﻞ ( ﺍﳌ ْﺰ ُ‬
‫ﺝ ﺑﺎﻟﺴﱠ ْ‬
‫ﺢ َﺭﺃﹾﺩﹰﺍ ﻳﺒﺘﻐﻲ ﺍﳌ ْﺰ َ‬
‫َﲜ ْﻤ ﹴﻊ ﹸﺛﻢﱠ ﰎﱠ ﺇﱃ ِﻣﻨًﻰ ** ﻓﺄﺻﺒ َ‬

‫ﻣﺎ ﻟﻪ ﺭﺋﻴﺲ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻭﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻣﺎ ﻳﻜﻮﻥ ﻟﻜﻞ ﲨﺎﻋﺔ ﻣﻨﻬﺎ ﺭﺃﺱ ﻭﺃﻣﲑ ﻭﻣﻨﻬﺎ ﻣﺎ ﻻﻳﻜﻮ ﹸﻥ ﺫﻟﻚ ﻟﻪ ﻓﺄﻣﺎ‬
‫ﺍﳊﻴﻮﺍﻥ ﺍﻟﺬﻱ ﻻ ﳚﺪ ﺑﺪّﹰﺍ ﻭﻻ ﻣﺼﻠﺤﺔ ﻟﺸﺄﻧﻪ ﺇﻻ ﰲ ﺍﲣﺎﺫ ﺭﺋﻴﺲ ﻭﺭﻗﻴﺐ ﻓﻤﺜﻞ ﻣﺎ ﻳﺼﻨﻊ ﺍﻟﻨﺎﺱ ﻭﻣﺜ ﹸﻞ ﻣﺎ ﺗﺘﺨﺬ‬
‫ﺍﻟﻨﺤ ﹸﻞ ﻭﺍﻟﻐَﺮﺍﻧﻴﻖ ﻭﺍﻟ ﹶﻜﺮَﺍﻛﻲّ ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﻹﺑﻞ ﻭﺍﳊﻤﲑ ﻭﺍﻟﺒﻘﺮ ﻓﺈﻥ ﺍﻟﺮﻳﺎﺳﺔ ﻟﻔ ﺤْﻞ ﺍﳍ ﺠْﻤﺔ ﻭﻟﻌَﲑ ﺍﻟﻌﺎﻧﺔ ﻭﻟﺜﹶﻮﺭ ﺍﻟﺮﱠﺑﺮَﺏ ﻭﺫﻛﻮﺭﻬﺗﺎ (‬
‫ﻻﺗﺘﺨﺬ ﲣﺬ ﺍﻟﺮﱡﻗﺒﺎﺀ ﻣﻦ ﺍﻟﺬﱡﻛﻮﺭﺓ ‪.‬‬
‫ﻭﻗﺪ ﺯﻋﻢ ﻧﺎﺱ ﺃﻥ ﺍﻟﻜﺮﺍﻛﻲﱠ ﻻ ُﺗﺮَﻯ ﺃﺑﺪﹰﺍ ﺇﻻ ﻓﹸﺮﺍﺩَﻯ ﻓﻜﺄﹶﻥ ﺍﻟﺬﻱ ﳚﻤﻌﻬﺎ ﺍﻟﺬﻛﺮ ﻭﻻ ﳚﻤﻌُﻬﺎ ﺇﻻ ﻭﻻ ﺃﺩﺭﻱ ﻛﻴﻒ‬
‫ﺼﺪِﺭﻫﺎ ﻭﺗ ْﻨ َﻬﺾُ‬
‫ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻨﺤﻞ ﺃﻳﻀﹰﺎ ﺗﺴﲑ ﺑﺴﲑﺓ ﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ ﻭﺍﳊﻤﲑ ﻷﻥ ﺍﻟﺮﺋﻴﺲ ﻫﻮ ﺍﻟﺬﻱ ﻳﻮ ﹺﺭﺩُﻫﺎ ﻭُﻳ ْ‬
‫ﺑﻨﻬﻮﺿﻪ ﻭﺗﻘﻊ ﺑﻮﻗﻮﻋﻪ ﻭﺍﻟﻴﻌﺴﻮﺏ‬

‫ﻫﻮ ﻓﺤﻠﻬﺎ ﻓﺘﺮﻯ ﻛﻤﺎ ﺗﺮﻯ ﺳﺎﺋﺮ ﺍﳊﻴﻮﺍﻥ ﺍﻟﺬﻱ ﻳﺘﺨﺬ ﺭﺋﻴﺴﹰﺎ ﺇﳕﺎ ﻫﻲ ﺇﻧﺎﺙ ﺍﻷﺟﻨﺎﺱ ﺇﻻ ﺍﻟﻨﺎﺱ ﻓﺈﻬﻧﻢ ﻳﻌﻠﻤﻮﻥ ﺃﻥ‬
‫ﺻﻼﺣﻬﻢ ﰲ ﺍﲣﺎﺫ ﺃﻣﲑ ﻭﺳﻴﱢﺪ ﻭﺭﺋﻴﺲ ‪.‬‬
‫ﺏ ﻭﻓﺤﻞ ﺍﳍ ﺠْﻤﺔ ﻭﺍﻟﺜﻮﺭﹺ ﻭﺍﻟﻌَﲑ ﻷﺣﺪ ﺃﻣﺮﻳﻦ ‪ :‬ﺃﺣﺪﳘﺎ ﻻﻗﺘﺪﺍﺭ ﺍﻟﺬﱠﻛﺮ ﻋﻠﻰ‬
‫ﻭﺯﻋﻢ ﺑﻌﻀﻬﻢ ﺃﻥ ﺭﻳﺎﺳﺔ ﺍﻟﻴﻌﺴﻮ ﹺ‬
‫ﺍﻹﻧﺎﺙ ﻭﺍﻵﺧﺮ ﳌﺎ ﰲ ﻃﺒﺎﻉ ﺍﻹﻧﺎﺙ ﻣﻦ ﺣﺐّ ﺫﻛﻮﺭﻬﺗﺎ ‪.‬‬
‫ﻭﻟﻮ ﱂ ﺗﺘﺄﻣﱠ ْﺮ ﻋﻠﻴﻬﺎ ﺍﻟﻔﺤﻮ ﹸﻝ ﻟﻜﺎﻧﺖ ﻫﻲ ﳊﺒﱢﻬﺎ ﺍﻟﻔﺤﻮ ﹺﻝ ﺗﻐﺪﻭ ﺑﻐﺪﻭﱢﻫﺎ ﻭﺗﺮﻭﺡ ﺑَﺮﻭَﺍﺣﻬﺎ ‪.‬‬
‫ﻗﺎﻟﻮﺍ ‪ :‬ﻭﻛﺬﻟﻚ ﺍﻟﻐﺮﺍﻧﻴﻖ ﻭﺍﻟﻜﺮﺍﻛﻲّ ﻓﺄﻣﺎ ﻣﺎ ﺫﻛﺮﻭﺍ ﻣﻦ ﺭﺅﺳﺎﺀ ﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ ﻭﺍﳉﻮﺍﻣﻴﺲ ﻭﺍﳊﻤﲑ ﻓﻤﺎ ﺃﺑﻌﺪﻫﻢ ﰲ‬
‫ﺫﻟﻚ ﻋﻦ ﺍﻟﺼﻮﺍﺏ ‪.‬‬
‫ﻭﺃﻣﺎ ﺇﳊﺎﻗﻬﻢ ﺍﻟﻐﺮﺍﻧﻴﻖَ ﻭﺍﻟﻜﺮﺍﻛﻲ ﻬﺑﺬﻩ ﺍﳌﻨﺰﻟﺔ ﻓﻠﻴﺲ ﻋﻠﹶﻰ ﻣﺎ ﻗﺎﻟﻮﺍ ‪.‬‬
‫ﻭﻋﻠﻰ ﺃﻧﱠﺎ ﻻ ﳒ ُﺪ ﺑُﺪّﹰﺍ ﻣﻦ ﺃﻥ ﻳﻌﻠﻢ ﺃﻥ ﺫﻛﻮﺭﻬﺗﺎ ﺃﻗﻮﻯ ﻋﻠﻰ ﻗﺴ ﹺﺮ ﺍﻹﻧﺎﺙ ﻭﲨﻌﻬﺎ ﺇﻟﻴﻬﺎ ﻣﻦ ﺍﻹﻧﺎﺙ ﻭﻋﻠﻰ ﺃﻧﻪ ﻻ ﺑﺪ ﻣﻦ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﺑﻌﺾ ﻃﺎﻋﺔ ﺍﻹﻧﺎﺙ ﳍﺎ ﻣﻦ ﺟﻬﺔ ﻣﺎ ﰲ ﻃﺒﺎﻋﻬﺎ ﻣﻦ ﺣﺐﱢ ﺫﻛﻮﺭﻬﺗﺎ‬
 ‫ﻭﻟﻮ ﻛﺎﻥ ﺍﲣﺎﺫ ﺍﻟﻐﺮﺍﻧﻴﻖ ﻭﺍﻟﻜﺮﺍﻛﻲّ ﺍﻟﺮﺅﺳﺎ َﺀ ﻭﺍﻟﺮﱡﻗﺒﺎﺀ ﺇﳕﺎ ﻋﻠﺘﻪ ﺍﳌﻌﺮﻓﺔ ﱂ ﻳﻜﻦ ﻟﻠﻐﺮﺍﻧﻴﻖ ﻭﺍﻟﻜﺮﺍﻛﻲﱢ ﰲ ﺍﳌﻌﺮﻓﺔ ﻓﻀﻞﹲ‬
‫ﻋﻠﻰ ﺍﻟﺬﹼﺭﱢ ﻭﺍﻟﻨﻤﻞ ﻭﻋﻠﻰ ﺍﻟﺬﱢﺋﺐ ﻭﺍﻟﻔﻴﻞ ﻭﻋﻠﻰ ﺍﻟﺜﻌﻠﺐ ﻭﺍﳊﻤﺎﻡ ‪.‬‬
‫ﻚ ﺣﱴ ﻻ ﺗﺮﻭﱢﻣَﻪ ﻭﻻ ﲢﺎﻭﻝ ﻣﺪﺍﻓﻌﺘَﻪ ﻗﺼﺔ ﰲ ﺧﻨﻮﻉ‬ ‫ﺕ ﻟﻠﺤﻴﺔ ﻭﺍﻟﻜﻼﺏ ﻟﻠﻜﻠﺐ ﻭﺍﻟﺪﱡﻳﻮﻙ ﻟﻠﺪﻳ ِ‬
‫ﻭﻗﺪ ﲣﻀﻊ ﺍﳊﻴﺎ ُ‬
‫ﺏ‬
‫ﺕ ﰲ ﻣﺮﺑﱠﻌﺔ ﺍﶈﻠﱠﺔ ﺛﺎﺭ ﺇﱄﹼ ِﻋﺪّﺓﹸ ﻣﻦ ﺍﻟﻜﻼ ﹺ‬
‫ﺐ ﺍﳊﺪﻳﺚ ﻓﻠﻤﺎ ﺻﺮ ُ‬‫ﺍﻟﻜﻠﺐ ﻭﻟﻘﺪ ﺧﺮﺟﺖ ﰲ ﺑﻌﺾ ﺍﻷﺳﺤﺎﺭ ﰲ ﻃﻠ ﹺ‬
‫ﻣﻦ ﺿًﺨﺎﻣﻬﺎ ﻭﳑﺎ ﳜﺘﺎﺭُﻩ ﺍﳊﹸﺮّﺍﺱ ﻓﺒﻴﻨﺎ ﺃﻧﺎ ﰲ ﺍﻻﺣﺘﻴﺎﻝ ﳍﻦﱠ ﻭﻗﺪ ﻏﺸِﻴﻨَﲏ ﺇﺫ َﺳ ﹶﻜ ْﺘ َﻦ ﺳﻜﺘ ﹰﺔ ﻭﺍﺣﺪﺓ ﻣﻌﹰﺎ ﰒ ﺃﺧﺬ ﻛﻞ‬
‫ﺖ‪:‬‬
‫ﺕ ﺗﻠﻚ ﺍﻟﻔﹸﺮﺻ ﹶﺔ ﻣﻦ ﺇﻣﺴﺎﻛﻬ ﻦﱠ ﻋﻦ ﺍﻟﻨﱡﺒﺎﺡ ﻓﻘﻠ ُ‬ ‫ﻭﺍﺣﺪ ﰲ ﺷﻖ‪ ‬ﻛﺎﳋﺎﺋﻒ ﺍﳌﺴﺘﺨﻔﻲ ﻭﲰﻌﺖ ﻧﻐﻤﺔ ﺇﻧﺴﺎﻥ ﻓﺎﻧﺘﻬﺰ ُ‬
‫ﺇﻥﱠ ﻫَﻬُﻨَﺎ‬

‫ﹶﻟ ِﻌﻠﱠﺔ ﺇﺫ ﺃﻗﺒ ﹶﻞ ﺭﺟﻼ ِﻥ ﻭﻣﻌﻬﺎ ﻛﻠ ﺐٌ ﺃﺯﺏﱡ ﺿﺨﻢٌ ﺩَﻭﺳﺮ ﻭﻫﻮ ﰲ ﺳﺎﺟﻮﺭ ﻭﱂ ﺃ َﺭ ﻛﻠﺒ ﹰﺎ ﻗﻂ ﺃﺿﺨﻢ ﻣﻨﻪ ﻓﻘﻠﺖ ‪ :‬ﺇﻬﻧﻦﱠ ﺇﳕﺎ‬
‫ﺃﻣْﺴَﻜﻦ ﻋﻦ ﺍﻟﻨﱡﺒﺎﺡ ﻭﺗﺴﺘﺮﻥ ﻣﻦ ﺍﳍﻴﺒﺔ ﻟﻪ ﻭﻫﻲ ﻣﻊ ﺫﻟﻚ ﻻ ﺗﺘﺨﺬ ﺭﺋﻴﺴﹰﺎ ‪.‬‬
‫ﺳﺎﺩﺓ ﺍﳊﻴﻮﺍﻥ (‬
‫ﻭ ُﺭﻭﹺﻱ ﻋﻦ ﻋﺒّﺎﺩ ﺑﻦ ﺻﻬﻴﺐ ﻋﻦ ﻋﻮﻑ ﺑﻦ ﺃﰊ ﲨﻴﻠﺔ ﻋﻦ ﻗﺴﺎﻣﺔ ﺑﻦ ﺯُﻫﲑ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﻣﻮﺳﻰ ‪ :‬ﺇﻥ ﻟﻜﻞ ﺷﻲﺀ‬
‫ﺳﺎﺩﺓ ﺣﱴ ﺇﻥ ﻟﻠﻨﻤﻞ ﺳﺎﺩﺓ ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ ‪ :‬ﺳﺎﺩﺓ ﺍﻟﻨﻤﻞ ‪ :‬ﺍﳌﺘﻘﺪﱢﻣﺎﺕ ‪.‬‬
‫ﻭﻫﺬﺍ ﲣﺮﻳﺞ ﻭﻻ ﻧﺪﺭﻱ ﻣﺎ ﻣﻌﲎ ﻣﺎ ﻗﺎﻝ ﺃﺑﻮ ﻣﻮﺳﻰ ﰲ ﻫﺬﺍ ‪.‬‬
‫ﻭﻟﻮ ﻛﺎﻥ ﺍﲣﺎ ﹸﺫ ﺍﻟﺮﺋﻴﺲ ﻣﻦ ﺍﻟﻨﺤﻞ ﻭﺍﻟﻜﺮﺍﻛﻲﱢ ﻭﺍﻟﻐﺮﺍﻧﻴﻖ ﻭﺍﻹﺑﻞ ﻭﺍﳊﻤﲑ ﻭﺍﻟﺜﲑﺍﻥ ﻟﻜﺜﺮﺓ ﻣﺎ ﻣﻌﻬﺎ ﻣﻦ ﺍﳌﻌﺮﻓﺔ ﻟﻜﺎﻧﺖ‬
‫ﺐ ﺃﻭﱃ ﺑﺬﻟﻚ ﻓﻼ ﺑﺪ ﻣﻦ ﻣﻌﺮﻓ ٍﺔ ﻭﻻ ﺑﺪ‬
‫ﺍﻟﻘﺮﻭﺩ ﻭﺍﻟﻔﻴﻠﺔ ﻭﺍﻟﺬﺭّ ﻭﺍﻟﺜﻌﺎﻟ ُ‬

‫ﻭﺍﳊﻤﺎﻡ ُﻳ ْﺰ َﺟﻠﹾﻦ ﻣﻦ ﻟﹸﺆﻟﺆﺓ ﻭﻫ ﻦﱠ ﺑَﺼﺮﻳﱠﺎﺕ ﻭﺑﻐﺪﺍﺩﻳﱠﺎﺕ ﻭﻫﻦّ ﺟُﻤﱠﺎ ﻉٌ ﻣﻦ ﻫﺎﻫﻨﺎ ﻭ ﻫﺎﻫﻨﺎ ﻓﻼ ﺗﺘﺨﺬ ﺭﺋﻴﺴﹰﺎ ‪ ) .‬ﻃﻌﻦ‬
‫ﺾ ﻣﻦ ﻻ ﻋﻠﻢ ﻟﻪ ﺑﻮﺟﻮﻩ ﺍﻟﻠﻐِﺔ ﻭﺗﻮﺳﱡﻊ ﺍﻟﻌﺮﺏ‬
‫ﻧﺎﺱ ﻣﻦ ﺍﳌﻠﺤﺪﻳﻦ ﰲ ﺁﻳﺔ ﺍﻟﻨﱠﺤﻞ ( ﻭﻗﺪ ﻃﻌ َﻦ ﻧﺎ ﺱٌ ﻣﻦ ﺍﳌﻠﺤﺪﻳﻦ ﻭﺑﻌ ُ‬
‫ﰲ ﻟﹸﻐﺘﻬﺎ ﻭﹶﻓ ْﻬ ﹺﻢ ﺑﻌﻀﻬﺎ ﻋﻦ ﺑﻌﺾ ﺑﺎﻹﺷﺎﺭﺓ ﻭﺍﻟﻮﺣﻲ ﻓﻘﺎﻟﻮﺍ ‪ :‬ﻗﺪ ﻋﻠﻤْﻨﺎ ﺃﻥ ﺍﻟﺸﻤﻊ ﺷﻲﺀٌ ﺗﻨﻘﻠﻪ ﺍﻟﻨﺤﻞ ﳑﺎ ﻳﺴﻘﻂ ﻋﻠﻰ‬
‫ﺍﻟﺸﺠﺮ ﹶﻓﺘَﺒﲏ ﺑﻴﻮﺕ ﺍﻟﻌﺴﻞ ﻣﻨﻪ ﰒ ﺗﻨﻘﻞ ﻣﻦ ﺍﻷﺷﺠﺎﺭ ﺍﻟﻌﺴﻞ ﺍﻟﺴﺎﻗﻂ ﻋﻠﻴﻬﺎ ﻛﻤﺎ ﻳﺴﻘﻂ ﺍﻟﺘﱠ َﺮ ْﻧ ﺠُﺒﲔ ﻭﺍﳌﻦﱡ ﻭﻏﲑ‬
‫ﺫﻟﻚ ﺇﻻ ﺃﻥ ﻣﻮﺍﺿﻊ ﺍﻟﺸﻤﻊ ﻭﺃﺑﺪﺍﻧﻪ ﺧﻔﻲﱞ‬

‫ﻂ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﻌﺴﻞ ﺃﺧﻔﻰ ﻭﺃﻗﻞﹼ ﻓﻠﻴﺲ ﺍﻟﻌﺴﻞ ﺑﻘﻲ ٍﺀ ﻭﻻ ﺭﺟْﻊ ﻭﻻ ﺩ َﺧ ﹶﻞ ﻟﻠﻨﺤﻠﺔ ﰲ ﺑ ﹾﻄ ﹴﻦ ﻗ ﱡ‬
‫ﺠ ﹺﺮ َﻭ ِﻣﻤﱠﺎ َﻳ ْﻌ ﹺﺮﺷُﻮ ﹶﻥ‬
‫ﳉﺒْﺎﻝ ﺑُﻴُﻮﺗﹰﺎ َﻭ ِﻣ َﻦ ﺍﻟﺸﱠ َ‬‫ﺨﺬِﻱ ِﻣ َﻦ ﺍ ِ‬
‫ﺤ ﹺﻞ ﹶﺃ ِﻥ ﺍﺗﱠ ِ‬
‫ﻭ ﰲ ﺍﻟﻘﺮﺁﻥ ﻗﻮﻝ ﺍﻟﻠﹼﻪ ﻋﺰ ﻭﺟﻞ ‪َ :‬ﻭﹶﺃ ْﻭﺣَﻰ َﺭﺑﱡﻚ ﺇﻟﹶﻰ ﺍﻟﻨﱠ ْ‬
‫ﺱ ﺇﻥﱠ‬‫ﻒ ﺃﹶﻟﹾﻮَﺍﻧُﻪُ ﻓﻴ ِﻪ ﺷِﻔﹶﺎﺀٌ ﻟِﻠﻨﱠﺎ ﹺ‬ ‫ﺨَﺘِﻠ ٌ‬
‫ﺨﺮُﺝُ ِﻣ ْﻦ ﺑُﻄﹸﻮﻧﹺﻬﺎ ﺷﺮَﺍﺏٌ ﻣُ ْ‬ ‫ﻼ َﻳ ْ‬
‫ﻚ ﺫﹸﻟ ﹰ‬
‫ﺕ ﹶﻓﹶﺎﺳْﻠﻜِﻲ ﺳﺒُ ﹶﻞ َﺭﺑﱢ ِ‬
‫ﰒﱠ ﻛﹸﻠﻲ ِﻣ ْﻦ ﹸﻛﻞﱢ ﺍﻟﺜﱠ َﻤﺮَﺍ ِ‬
‫ﻚ ﻵﻳ ﹰﺔ ِﻟﻘﹶﻮ ﹴﻡ َﻳَﺘ ﹶﻔﻜﱠﺮﻭﻥ ‪.‬‬
‫ﰲ ﺫﻟ َ‬
‫ﻍ ﻭﻣﺎ ﻳﺘﻮﻟﺪ ﻣﻦ ﻃِﺒﺎﻉ ﺍﻷﻧﺪﺍﺀ ﻭﺍﻷﺟْﻮﺍﺀ ﻭﺍﻷﺷﺠﺎ ﹺﺭ‬
‫ﺐ ﺇﱃ ﺃﻧﻪ ﺷﻲﺀٌ ﻳُﻠَﺘ ﹶﻘﻂﹸ ﻣﻦ ﺍﻷﺷﺠﺎﺭ ﻛﺎﻟﺼﱡﻤﻮ ﹺ‬ ‫ﻭﻟﻮ ﻛﺎﻥ ﺇﳕﺎ ﺫﻫ َ‬
‫ﺇﺫﺍ ﲤﺎﺯﺟﺖ ﳌﺎﻥ ﻛﺎ ﰲ ﺫﻟﻚ ﻋﺠﺐٌ ﺇﻻ ﲟﻘﺪﺍﺭ ﻣﺎ ﳒﺪﻩ ﰲ ﺃﻣﻮﺭ ﻛﺜﲑﺓ ‪.‬‬
‫ﻗﻠﻨﺎ ‪ :‬ﻗﺪ ﺯﻋﻢ ﺍﺑﻦ ﺣﺎﺋﻂ ﻭﻧﺎ ﺱٌُ ﻣﻦ ُﺟﻬﱠﺎ ﹺﻝ ﺍﻟﺼﱡﻮﻓﻴﱠﺔ ﺃﻥ ﰲ ﺍﻟﻨﺤﻞ ﺃﻧﺒﻴﺎﺀ ﻟﻘﻮﻟﻪ ﻋﺰ ﻭﺟﻞ ‪ :‬ﻭَﺃ ْﻭﺣَﻰ َﺭﺑﱡﻚ ﺇﻟﹶﻰ‬
‫ﲔ‪.‬‬
‫ﺖ ﺇﱃ ﺍﳊﹶﻮﺍ ﹺﺭﻳﱢ َ‬
‫ﲔ ﻛﺎﻧﻮﺍ ﺃﻧﺒﻴﺎﺀ ﻟﻘﻮﻟﻪ ﻋﺰ ﻭﺟﻞ ‪ :‬ﻭَﺇ ﹾﺫ ﹶﺃ ْﻭ َﺣ ْﻴ ُ‬
‫ﳊﻮَﺍﺭﻳﱢ َ‬
‫ﺍﻟﻨﱠﺤْﻞ ﻭﺯﻋﻤﻮﺍ ﺃﻥ ﺍ ﹶ‬
‫ﺐ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻨﺤﻞ ﻛﻠﻬﺎ ﺃﻧﺒﻴﺎﺀ ﻟﻘﻮﻟﻪ ﻋﺰ ﻭﺟﻞ ﻋﻠﻰ ﺍﳌﺨﺮﺝ‬
‫ﻗﻠﻨﺎ ‪ :‬ﻭﻣﺎ ﺧﺎﻟﻒ ﺇﱃ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺍﻟﻨﺤﻞ ﺃﻧﺒﻴﺎﺀ ﺑﻞ ﳚ ُ‬
‫ﺍﻟﻌﺎﻡّ ‪َ :‬ﻭﹶﺃ ْﻭﺣَﻰ‬
 ‫َﺭﺑﱡﻚ ﺇﻟﹶﻰ ﺍﻟﻨﱠ ﺤُ ﹺﻞ ﻭﱂ ﳜﺺّ ﺍﻷﻣﻬﺎﺕ ﻭﺍﳌﻠﻮ َﻙ ﻭﺍﻟﻴﻌﺎﺳﻴﺐ ﺑﻞ ﺃﻃﻠ َﻖ ﺍﻟﻘﻮﻝ ﺇﻃﻼﻗﹰﺎ ‪.‬‬
‫ﻭﺑﻌ ُﺪ ﻓﺈﻥ ﻛﻨﺘﻢ ﻣﺴﻠﻤﲔ ﻓﻠﻴﺲ ﻫﺬﺍ ﻗﻮ ﹶﻝ ﺃﺣﺪ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻭﺇﻻ ﺗﻜﻮﻧﻮﺍ ﻣﺴﻠﻤﲔ ﻓِﻠ َﻢ ﲡﻌﻠﻮﻥ ﺍﳊﺠﺔ (‬
‫ﺝ ِﻣ ْﻦ ُﺑﻄﹸﻮﹺﻧﻬَﺎ ﺷَﺮَﺍﺏٌ ﻓﺎﻟﻌﺴﻞ‬
‫ﻋﻠﻲ ﻧﺒﻮﺓ ﺍﻟﻨﺤﻞ ﻛﻼﻣﹰﺎ ﻫﻮ ﻋﻨﺪﻛﻢ ﺑﺎﻃﻞ ﻗﻮﻝ ﰲ ﺍﺠﻤﻟﺎﺯ ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ ‪َ :‬ﻳ ﺨْﺮ ُ‬
‫ﺏ ﻭﺇﳕﺎ ﻫﻮ ﺷﻲﺀ ﳛﻮﱠ ﹸﻝ ﺑﺎﳌﺎﺀ ﺷﺮﺍﺑﺎﹰ ﺃﻭ ﺑﺎﳌﺎﺀ ﻧﺒﻴﺬﺍﹰ ﻓﺴﻤﺎﻩ ﻛﻤﺎ ﺗﺮﻯ ﺷﺮﺍﺑﺎﹰ ﺇﺫ ﻛﺎﻥ ﳚﻲﺀ ﻣﻨﻪ ﺍﻟﺸﺮﺍﺏ ‪.‬‬ ‫ﻟﻴﺲ ﺑﺸﺮﺍ ﹴ‬
‫ﻭﻗﺪ ﺟﺎﺀ ﰲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﺃﻥ ﻳﻘﻮﻟﻮﺍ ‪ :‬ﺟﺎﺀﺕ ﺍﻟﺴﻤﺎ ُﺀ ﺍﻟﻴﻮﻡ ﺑﺄﻣﺮ ﻋﻈﻴﻢ ‪.‬‬
‫ﺽ ﻗ ْﻮ ﹴﻡ ** ﺭَﻋﻴﻨﺎﻩ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ِﻏﻀَﺎﺑَﺎ ( ﻭﻣﱴ ﺧﺮﺝ ﺍﻟﻌﺴ ﹸﻞ ﻣﻦ ﺟﻬ ِﺔ‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﺇﺫﺍ ﺳﻘﻂ ﺍﻟﺴﻤﺎ ُﺀ ﺑﺄ ْﺭ ﹺ‬
‫ﺑﻄﻮﻬﻧﺎ ﻭﺃﺟﻮﺍﻓﻬﺎ ﻓﻘﺪ ﺧﺮﺝ ﰲ ﺍﻟﻠﻐﺔ ﻣﻦ ﺑﻄﻮﻬﻧﺎ ﻭﺃﺟﻮﺍﻓﻬﺎ ‪.‬‬

‫ﺏ ﰲ ﻟﻐﺘﻬﻢ ﻭﺑﻪ‬
‫ﻼ ﻭﻻ ﻛﺜﲑﹰﺍ ﻭﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻫﻮ ﻣﻔﺨ ُﺮ ﺍﻟﻌﺮ ﹺ‬‫ﻭ َﻣ ْﻦ ﲪﻞ ﺍﻟﻠﻐﺔ ﻋﻠﻲ ﻫﺬﺍ ﺍﳌﺮﻛﺐ ﱂ ﻳﻔﻬﻢ ﻋﻦ ﺍﻟﻌﺮﺏ ﻗﻠﻴ ﹰ‬
‫ﺏ ﺍﻟﻌﺴﻞ‬
‫ﻼ ﻭﺿﻮﺍ ِﺣ َﻲ ﻛِﻨﺎﻧﺔ ﻭﻫﺆﻻﺀ ﺃﺻﺤﺎ ُ‬‫ﺐ ﻬﺑﺬﺍ ﺍﻟﻜﻼﻡ ﺃﻫﻞ ﺗِﻬﺎﻣﺔ ﻭﻫُﺬﻳ ﹰ‬
‫ﻭﺑﺄﺷﺒﺎﻫﻪ ﺍﺗﺴﻌﺖ ﻭﻗﺪ ﺧﺎﻃ َ‬
‫ﺻ ْﻤ َﻐ ٍﺔ ﺳﺎﺋﻠﺔ ﻭﻋَﺴﻠﺔ ﺳﺎﻗﻄﺔ ﻓﻬﻞ ﲰﻌﺘﻢ ﺑﺄﺣﺪ ﺃﻧﻜﺮ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺃﻭ ﻃﻌ َﻦ ﻋﻠﻴﻪ ﻣﻦ ﻫﺬﻩ‬
‫ﻭﺍﻷﻋﺮﺍﺏُ ﺃﻋﺮَﻑ ﺑﻜﻞ َ‬
‫ﺍﳊﺠﺔ‬

‫ﺃﺣﺎﺩﻳﺚ ﰲ ﺍﻟﻌﺴﻞ‬

‫ﺙ ﻋﻦ ﺳﻔﻴﺎﻥ ﺍﻟﺜﱠﻮﺭﻱّ ﻗﺎﻝ ﺣﺪﱠﺛﻨﺎ ﺃﺑﻮ ﻃﹸﻌْﻤﺔ ﻋﻦ ﺑﻜﺮ ﺑﻦ ﻣﺎﻋﺰ ﻋﻦ ﺭﺑﻴﻊ ﺍﺑﻦ ﺧُﺜﹶﻴْﻢ ﻗﺎﻝ ‪ :‬ﻟﻴﺲ ﻟﻠﻤﺮﻳﺾ ﻋﻨﺪﻱ‬
‫ﺣُﺪﱢ ﹶ‬
‫ﺩﻭﺍﺀٌ ﺇﻻ ﺍﻟﻌﺴﻞ ‪.‬‬

‫ﱭ ﻭﺍﻟﻌﺴﻞ ﺇﺑﺮﺍﻫﻴﻢُ ﺑ ُﻦ ﺃﰊ‬

‫ﺏ ﺍﻟﻠ َ‬
‫ﻭﻋﻦ ﻫﺸﺎﻡ ﺑﻦ ﺣﺴﺎﻥ ﻋﻦ ﺍﳊﺴﻦ ﺃﻧﻪ ﻛﺎﻥ ﻳﻌﺠﺒﻪ ﺇﺫﺍ ﺍﺳﺘﻤﺸﻲ ﺍﻟﺮﺟُﻞ ﺃﻥ ﻳﺸﺮ َ‬
‫ﳛﲕ ﻗﺎﻝ ‪ :‬ﺑﻠﻐﲏ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ :‬ﺃﻥ ﺍﻟﻨﱯﱠ ﺻﻠﻰ ﺍ ﷲّ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ُﺳﺌِﻞ ‪ :‬ﺃﰉﱡ ﺍﻟﺸﺮﺍﺏ ﺃﻓﻀﻞ ﻗﺎﻝ ‪ :‬ﺍﳊﹸﻠﹾﻮ ﺍﻟﺒﺎﺭﺩ ‪.‬‬
‫ﻭﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻋﻦ ﺃﰊ ﺇﺳﺤﺎﻕ ﻋﻦ ﺃﰊ ﺍﻷﺣﻮﺹ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻗﺎﻝ ‪ :‬ﻋﻠﻴﻜﻢ ﺑﺎﻟﺸﻔﺎﺀﻳﻦ ‪ :‬ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﻌﺴﻞﹺ ‪.‬‬
‫ﺷﻌﺒﺔ ﻋﻦ ﺃﰊ ﺇﺳﺤﺎﻕ ﻋﻦ ﺃﰊ ﺍﻷﺣﻮﺹ ﻗﺎﻝ ‪ :‬ﻣﻀﻰ ﺭﺟﻞ‬

‫ﺇﱃ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻓﻘﺎﻝ ‪ :‬ﺇﻥ ﺃﺧﻲ ﻳﺸﺘﻜﻲ ﺑﻄﻨَﻪ ﻭﻗﺪ ُﻧ ِﻌﺘَﺖ ﻟﻪ ﺍﳋﻤﺮ ﻓﻘﺎﻝ ‪ :‬ﺳﺒﺤﺎﻥ ﺍﻟﻠﹼﻪ ﻣﺎ ﻛﺎﻥ ﺍﻟﻠﹼﻪ ﻟﻴﺠﻌ ﹶﻞ ﺷﻔﺎﺀ ُﻩ‬
‫ﰲ ﺭﺟﺲ ﻭﺇﳕﺎ ﺟُﻌ ﹶﻞ ﺍﻟﺸﻔﺎ ُﺀ ﰲ ﺍﺛﻨﲔ ‪ :‬ﰲ ﺍﻟﻘﺮﺁ ِﻥ ﻭﺍﻟﻌﺴﻞ ‪.‬‬
‫ﻼ ﺃﺗﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ‬
‫ﺳﻌﻴﺪ ﺑﻦ ﺃﰊ َﻋﺮُﻭﺑﺔ ﻋﻦ ﻗﺘﺎﺩﺓ ﻋﻦ ﺃﰊ ﺍﳌﺘﻮﻛﹼﻞ ﺍﻟﻨﺎﺟﻲّ ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱّ ‪ :‬ﺃﻥ ﺭﺟ ﹰ‬
‫ﻼﰒ (‬ ‫ﻭﺳﻠﻢ ﻓﻘﺎﻝ ﺇﻥ ﺃﺧﻲ ﻳﺸﺘﻜﻲ ﺑﻄﻨَﻪ ﻓﻘﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ :‬ﺍﺳﻘ ِﻪ ﻋﺴ ﹰ‬
‫ﻼ ﰒ ﺃﺗﺎﻩ ﺍﻟﺮﺍﺑﻌَﺔ ﻓﻘﺎﻝ ‪ :‬ﺻﺪﻕ‬
‫ﺖ ﻓﻘﺎﻝ ‪ :‬ﺍﺳﻘ ِﻪ ﻋﺴ ﹰ‬
‫ﻼ ﰒ ﺃﺗﺎﻩ ﻓﻘﺎﻝ ﻗﺪ ﻓﻌﻠ ُ‬ ‫ﺃﺗﺎﻩ ﻓﻘﺎﻝ ‪ :‬ﻗﺪ ﻓﻌﻠﺖ ﻗﺎﻝ ‪ :‬ﺍﺳﻘ ِﻪ ﻋﺴ ﹰ‬
‫ﻼ ﻓﺴﻘﺎﻩ ﻓﺒَﺮﺃ ﺍﻟﺮﺟُﻞ ‪.‬‬
‫ﺐ ﺑ ﹾﻄ ُﻦ ﺃﺧﻴﻚ ﺍﺳﻘﻪ ﻋﺴ ﹰ‬
‫ﺍﻟﻠﹼﻪ ﻭﻛﺬﹶﺋ َ‬
‫ﺝ‬
‫ﺨ ُﺮ ُ‬
‫ﻗﺎﻝ ‪ :‬ﻭﺍﻟﺬﻱ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﺻﺤ ِﺔ ﺗﺄﻭﻳﻠﻨﺎ ﻟﻘﻮﻝ ﺍﻟﻠﹼﻪ ﻋﺰ ﻭﺟﻞ ‪َ :‬ﻳ ْ‬
 ‫ﺕ ﻛﻠﻬﺎ ﺇﳕﺎ ﺑﺎﻟﻌﺴﻞ ﻭﻛﺬﻟﻚ ﺍﻷﻧْﺒَﺠﺎﺕ ‪.‬‬ ‫ﺱ ﺃﻥ ﺗﻜﻮﻥ ﺍﳌﻌﺠﻮﻧﺎ ِ‬ ‫ﺨَﺘﻠِﻒ ﺃﹶﻟﹾﻮَﺍﻧُﻪُ ﻓﻴ ِﻪ ﺷﻔﹶﺎ ﺀٌ ﻟِﻠﻨﱠﺎ ﹺ‬
‫ﻣ ْﻦ ﺑُﻄﹸﻮﻧﹺﻬﺎ ﺷَﺮَﺍﺏٌ ُﻣ ْ‬
‫ﺝ ﺻﺎﺣﺒﻪ ﺇﻟﻴﻪ ﺑﻌﺪ ﺷﻬﺮ ﺃﺧﺮَﺟﻪ ﻃﺮﻳّﹰﺎ ﱂ ﻳﺘﻐﲑ ‪.‬‬
‫ﺾ ﻓﺎﺣﺘﺎ َ‬
‫ﻧﻔﻊ ﺍﻟﻌﺴﻞ ﻭﺇﺫﺍ ﺃﻟﻘﻲ ﰲ ﺍﻟﻌﺴﻞ ﺍﻟﻠﺤ ُﻢ ﺍﻟﻐﺮﻳ ُ‬
‫ﻭﺇﺫﺍ ﻗ ﹶﻄﺮَﺕ ﻣﻨﻪ ﹶﻗ ﹾﻄﺮَﺓ ﻋﻠﻲ ﻭﺟﻪ ﺍﻷﺭﺽ ﻓﺈﻥ ﺍﺳﺘﺪﺍﺭ ﻛﻤﺎ ﻳﺴﺘﺪﻳﺮ ﺍﻟﺰﱢﺋﺒ ُﻖ ﻭﱂ َﻳَﺘ ﹶﻔﺶﱠ ﻭﱂ ﳜﺘﻠﻂ ﺑﺎﻷﺭﺽ ﻭﺍﻟﺘﺮﺍﺏ‬
‫ﻓﻬﻮ ﺍﻟﺼﺤﻴﺢ ﻭﺃﺟﻮﺩُﻩ ﺍﻟﺬﻫﱯ ‪.‬‬
‫ﻂ ﺃﻟﺬﱠ ﻭﻻ ﺃﺣﺴ َﻦ ﻭﻻ ﺃﲨ َﻊ ﳌﺎ ﻳﺮﻳﺪﻭﻥ ﻣﻦ ﺷﺮﺍﺏ ﻭﻓﻴﻪ ﺃﻋﺠﻮﺑﺔﹲ ‪:‬‬
‫ﺏ ﺍﻟﺸﺮﺍﺏ ﺃﻬﻧﻢ ﱂ ﻳﺮﻭﺍ ﺷﺮﺍﺑﺎﹰ ﻗ ﱡ‬ ‫ﻭﻳﺰﻋ ُﻢ ﺃﺻﺤﺎ ُ‬
‫ﻭﺫﻟﻚ ﺃﻬﻧﻢ ﻻ ﻳﻌﻤﻠﻮﻧﻪ ﺇﻻ ﲟﺎﺀ ﺍﻟﻨّﻴﻞ ﺃ ﹾﻛ َﺪ َﺭ ﻣﺎ ﻳﻜﻮﻥ ﻭﻛﻠﻤﺎ ﻛﺎﻥ ﺃﻛﺪ َﺭ ﻛﺎﻥ ﺃ ﺻْﻔﻰ ﻭﺇﻥ ﻋﻤﻠﻮﻩ ﺑﺎﻟﺼﺎﰲ ﻓﺴَﺪ ‪.‬‬

‫ﻭﻗﺪ ﻳُﻠﻘﹶﻰ ﺍﻟﻌﺴ ﹸﻞ ﻋﻠﻰ ﺍﻟﺰّﺑﻴﺐ ﻭﻋﻠﻰ ﻋﺼﲑ ﺍﻟﻜﺮْﻡ ﻓﻴﺠﻮﱢﺩﻫﻢ ‪.‬‬
‫ﺍﻟﺘﺸﺒﻴﻪ ﺑﺎﻟﻌﺴﻞ ﻭﻫﻮ ﺍﳌﹶﺜﻞﹸ ﰲ ﺍﻷﻣﻮﺭ ﺍﳌﺮﺗﻔﻌﺔ ﻓﻴﻘﻮﻟﻮﻥ ‪ :‬ﻣﺎﺀٌ ﻛﺄﻧﻪ ﺍﻟﻌﺴﻞ ﻭﻳﺼﻔﹸﻮﻥ ﻛﻞﱠ ﺷﻲﺀ ﺣ ﹾﻠ ﹴﻮ ﻓﻴﻘﻮﻟﻮﻥ ‪ :‬ﻛﺄﻧﻪ‬
‫ﻚ ﻣﻌﺴﻮﻝﹲ ﻭﻧﻔﺴُﻚ ﺷَ ﺤﱠﺔﹲ ** ﻭﺩﻭﻥ ﺍﻟﱡﺜﺮَﻳﱠﺎ ﻣِﻦ‬
‫ﺍﻟﻌﺴﻞ ﻭﻳﻘﺎﻝ ‪ :‬ﻫﻮ ﻣﻌﺴﻮﻝ ﺍﻟﻠﺴﺎﻥ ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﻟﺴﺎﻧُ َ‬
‫ﺻﺪﻳﻘِﻚ ﻣﺎﻟﻜﺎ (‬
‫ﳉﻨﱠ ِﺔ ﺍﻟﱠﱵ ﻭُﻋِﺪ ﺍﹸﳌﺘﱠﻘﻮﻥ ﻓِﻴﻬﺎ‬‫ﺍﻟﺘﻨﻮﻳﻪ ﺑﺎﻟﻌﺴﻞ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋﺰﱠ ﻭﺟﻞ ﰲ ﻛﺘﺎﺑﻪ ﻭﺫﻛﺮ ﺃﻬﻧﺎﺭ ﺍﳉﻨﺔ ﻓﻘﺎﻝ ‪َ :‬ﻣﹶﺜﻞﹸ ﺍ ﹶ‬
‫ﺴ ﹴﻞ ُﻣﺼَﻔًّﻰ‬
‫ﲔ ﻭﺃﻧْﻬَﺎﺭٌ ﻣ ْﻦ َﻋ َ‬
‫ﺃﹶﻧْﻬﺎﺭٌ ِﻣ ْﻦ ﻣَﺎﺀ ﻏ ْﻴ ﹺﺮ ﺁ ِﺳ ﹴﻦ َﻭﹶﺃﻧْﻬﺎ ٌﺭ ِﻣ ْﻦ ﹶﻟَﺒ ﹴﻦ ﹶﻟ ْﻢ َﻳﺘَﻐﻴﱠ ْﺮ ﹶﻃﻌْﻤ ُﻪ ﻭﺃﹶﻬﻧﺎﺭٌ ِﻣ ْﻦ َﺧ ْﻤ ﹴﺮ ﹶﻟﺬﱠ ٍﺓ ﻟﻠﺸﱠﺎﺭﹺﺑ َ‬
‫ﻓﺎﺳﺘﻔﺘﺢ ﺍﻟﻜﻼﻡ ﺑﺬﻛﺮ ﺍﳌﺎﺀ ﻭﺧﺘﻤﻪ ﺑﺬﻛﺮ ﺍﻟﻌﺴ ﹺﻞ ﻭﺫﻛﺮ ﺍﳌﺎﺀ‬

‫ﻭﺍﻟﻠﱭَ ﻓﻠﻢ ﻳﺬﻛﺮْﻫُﻤﺎ ﰲ ﻧﻌﺘﻬﻤﺎ ﻭﻭﺻﻔﻬﻤﺎ ﺇﻻ ﺑﺎﻟﺴﻼﻣ ِﺔ ﻣﻦ ﺍﻷ َﺳ ﹺﻦ ﻭﺍﻟﺘﻐﻴﱡﺮ ﻭ ﹶﺫ ﹶﻛ َﺮ ﺍﳋﻤﺮ ﻭﺍ ﻟﻌﺴ ﹶﻞ ﻓﻘﺎﻝ ‪ِ :‬ﻣ ْﻦ َﺧﻤْﺮ‬
‫ﹶﻟﺬﱠ ٍﺓ ﻟﻠﺸﱠﺎﺭﺑﲔ ﻭ ِﻣ ْﻦ َﻋﺴَﻞ ﻣُﺼﻔﱠﻰ ﻓﻜﺎﻥ ﻫﺬﺍ ﺿﺮﺑﹰﺎ ﻣﻦ ﺍﻟﺘﻔﻀﻴﻞ ﻭﺫﻛﺮﻫﺎ ﰲ ﻣﻮﺍﺿﻊ ﹸﺃﺧَﺮ ﻓﻨﻔﻰ ﻋﻨﻬﺎ ﻋﻴﻮَﺏ ﺧَﻤْﺮ‬
‫ﺼﺪﱠﻋُﻮ ﹶﻥ ﻋَﻨْﻬَﺎ َﻭ ﹶﻻ ﻳُﻨْﺰﻓﹸﻮ ﹶﻥ ﻓﻜﺎﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‬
‫ﺍﻟﺪﻧﻴﺎ ﻓﻘﺎﻝ ﻋﺰ ﻭﺟﻞ ﺍﲰﻪ ‪ :‬ﹶﻻ ُﻳ َ‬

‫ﰲ ﺍﻟﻘﺮﺍﺩ‬

‫ﻕ ﻣﻦ ﹸﻗﺮَﺍﺩ ﻭﻣﺎﻫُﻮ ﺇﻻ ﻗﺮﺍﺩ ﹶﺛﻔﹶﺮ ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬

‫ﲰﻊُ ﻣﻦ ﻗﹸﺮﺍﺩ ﻭﺃﻟﺰَ ُ‬
‫ﻳﻘﺎﻝ ‪ :‬ﺃ َ‬

‫ﺲ ﻓﻴﻬﻢ ** ﻭﻫﻢ ﳝﻨﻌﻮﻥ ﺟﺎﺭﻫﻢ ﺃﻥ ُﻳ ﹶﻘﺮﱠﺩَﺍ ( ﺍﻟﺴﻨﱡﻮﺕ ﻋﻨﺪ ﺃﻫﻞ ﻣﻜﺔ ‪ :‬ﺍﻟﻌﺴﻞ ﻭﻋﻨﺪ‬
‫ﺕ ﻻ ﺃ ﹾﻟ َ‬
‫) ﻫﻢ ﺍﻟﺴﻤ ُﻦ ﺑﺎﻟﺴﻨﱡﻮ ِ‬
‫ﺁﺧﺮﻳﻦ ‪ :‬ﺍﻟﻜﻤﱡﻮﻥ ‪.‬‬
‫ﻉ ( ﻗﺎﻝ ‪ :‬ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﻔﺤ ﹶﻞ ﻳَﻤَﻨﻊُ ﺃﻥ ﻳُﺨﻄﹶﻢ‬
‫ﻉ ﺍﻟ ﹸﻘﺮَﺍ ُﺩ ﲟﺴﺘﻄﺎ ﹺ‬
‫ﻭﻗﺎﻝ ﺍﳊﻄﻴﺌﺔ ‪ ) :‬ﹶﻟ َﻌ ْﻤﺮُﻙ ﻣﺎ ﹸﻗﺮَﺍ ُﺩ ﺑﻨﻴﻜﹸَﻠﻴْﺐ ** ﺇﺫﺍ ﻧُ ﹺﺰ َ‬
‫ﻓﺈﺫﺍ ﻧﺰﻋﻮﺍ ﻣﻦ ﻗﹸﺮَﺍﺩﺍﺗِﻪ ﺷﻴﺌﺎﹰ ﻟﺬﹼ ﻟﺬﻟﻚ ﻭﺳ ﹶﻜ َﻦ ﺇﻟﻴﻪ ﻭﻻ ﹶﻥ ﻟﺼﺎﺣﺒﻪ ﻓﻌﻨﺪ ﺫﻟﻚ ﻳﻠﻘﻲ ﺍﳋﻄﺎ َﻡ ﰲ ﺭﺃﺳﻪ ‪.‬‬

‫ﻕ ﻭﺃﺑﻮ ﺑﺮْﺯ ﹶﺓ ﻗﺎﻝ ‪ :‬ﻛﺎﻥ ﺟﺤﺪﺭٌ ﺇﺫﺍ ﻧﺰﻟﺖ ﺭُﻓﹾﻘﺔﹲ ﻗﺮﻳﺒﹰﺎ ﻣﻨﻪ ﺃﺧﺬ َﺷﻨﱠ ﹰﺔ ﻓﺠﻌﻞ ﻓﻴﻬﺎ‬ ‫ﻗﺎﻝ ‪ :‬ﻭﺃﺧﱪﱐ ﻓِﺮﺍﺱ ﺑ ُﻦ َﺧ ْﻨ َﺪ ﹴ‬
‫ﺕ‬
‫ﺖ ﺻﻮ َ‬
‫ﺾ ﺍﻹﺑﻞ ﻓﺈﺫﺍ ﲰﻌ ْ‬ ‫ﺖ ﻭﺷﺪّ ﺍﻟﺸّﻨﱠ ﹶﺔ ﰲ ﺫﻧﺐ ﺑﻌ ﹺ‬ ‫ﺕ ﺍﻹﺑ ﹸﻞ ﻣَﺴّﻬﺎ ﻬﻧﻀ ْ‬
‫ﻗِﺮ َﺩ ﺍﻧﹰﺎ ﰒ ﻧﺜﺮﻫﺎ ﺑﻘﺮﺏ ﺍﻹﺑﻞ ﻓﺈﺫﺍ ﻭﺟ َﺪ ِ‬
‫ﺐ ﰲ ﺫِﺭﻭﺓ ﻣﺎ ﻧﺪّ ﻣﻨﻬﺎ ﻭﻳﻘﻮﻝ ‪ :‬ﺍﺭﺣﻢ ﺍﻟﻐﺎﺭﱠﺓ ﺍﻟﻀﱢﻌﺎﻑ ﻳﻌﲏ ﺍﻟﻘِﺮْﺩﺍﻥ‬
‫ﺍﻟﺸﱠﻨّﺔ ﻭﻋﻤِﻠﺖْ ﻓﻴﻬﺎ ﺍﻟﻘﺮﺩﺍ ﹸﻥ ﻧﻔﺮﺕ ﰒ ﻛﺎﻥ ﻳﺜ ُ‬
 ‫‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ َﺑﺮْﺯﺓ ‪ :‬ﻭﱂ ﺗﻜﻦ ِﻫﻤﱠﺘُﻪ ﲡﺎﻭ ُﺯ ﺑﻌﲑﹰﺍ ‪.‬‬

‫ﺍﻟﻘﺮﺍﺩ ﰲ ﺍﳍﺠﻮ‬
‫ﻗﺎﻝ ﺭُﺷَﻴﺪ ﺑﻦ ُﺭﻣَﻴﺾ ‪ ) :‬ﻟﻨﺎ ِﻋﺰﱞ ﻭﻣﺄﻭَﺍﻧﺎ ﻗﺮﻳﺐٌ ** ﻭﻣَﻮﱃ ﻻ ﻳ ِﺪﺏﱡ ﻣﻊ ﺍﻟ ﹸﻘﺮَﺍ ِﺩ ( ﻭﻫﺠﺎﻫﻢ ﺍﻷﻋﺸَﻰ ﻓﻘﺎﻝ ‪ ) :‬ﻓﻠﺴﻨﺎ‬
‫ﺤ ْﻖ ﻬﺑﺎ‬
‫ﺼ ْﺮ ﻓﺈﻥ ﻗﺼﻴﺪ ﹰﺓ ** ﻣﱴ ﺗﺄﺗِﻜ ْﻢ ُﺗ ﹾﻠ َ‬
‫ﺴ َﻤ ﹴﻊ ﺃ ﹾﻗ ِ‬
‫ﺕ ﹺﺑ ِﻘ ْﺮﹶﻓ ٍﺔ ** ﺇﺫﺍ ﻣﺎ ﹶﻃﻤَﺎ ﺑﺎﻟﻠﻴ ﹺﻞ ﻣُﻨْﺘﺸِﺮَﺍﻬﺗﺎ ( ) ﺃﺑﺎ ِﻣ ْ‬
‫ﻟﺒﺎﻏﻲ ﺍﳌﻬﻤَﻼ ِ‬
‫ﺃ َﺧﻮَﺍﻬﺗﺎ (‬
‫ﻭﻫﺠﺎﻫﻢ ُﺣﻀَﲔ ﺑﻦ ﺍﳌﻨﺬ ﹺﺭ ﻓﻘﺎﻝ ‪:‬‬

‫ﺐ‬
‫ﺴ ﹴ‬
‫ﺿﻤَﻤﻨﺎﻩ ﺇﱃ ﻧ َ‬
‫ﲑ ﻋﺒ ٍﺪ ** َ‬
‫ﺖ ﺿُﺒﻴﻌﺔﹸ ﻟﻸﻣﻮ ﹺﺭ ( ) ﻭﻫﻞ ﻛﺎﻧﺖ ﺿُﺒﻴﻌﺔﹸ ﻏ َ‬
‫) ﺗﻨﺎﺯﻋﲏ ﺿﺒﻴﻌﺔﹸ ﺃ ْﻣ َﺮ ﻗﻮﻣِﻲ ** ﻭﻣﺎ ﻛﺎﻧ ْ‬
‫ﺤ َﺪﺭٌ ﹶﻓﻮَﻗﻰ ﺑَﻨﻴﻪِ ﺑﺈﺭﺳﺎﻝ ﺍﻟ ﹸﻘﺮَﺍ ِﺩ ﻋﻠﻰ‬
‫ﺖ ﻋﻨ ُﻪ ﺑﻔﻚﱢ ﺍﻟ ُﻐﻞﱢ ﻋﻦ ﻋُﻨُ ﹺﻖ ﺍﻷﺳﲑ ﻭﺃﻭ ﺻَﻰ َﺟ ْ‬
‫ﲑ ( ﻭﺃﻭﺻﺎﱐ ﺃﰊ ﻓﺤﻔﻈ ُ‬
‫ﺷﻄ ﹺ‬
‫ﲑ ﻗﺎﻝ ‪ :‬ﻭﰲ ﺍﻟﻘﺮﺩﺍﻥ ﻳﻘﻮﻝ ﺍﻵﺧﺮ ﻗﺎﻝ ‪ :‬ﻭﺑﻌﻀﻬﻢ ﳚﻌﻠﻬﺎ ﰲ ﺍﻟﱪﺍﻏﻴﺚ ﻭﻫﺬﺍ ﺑﺎﻃﻞﹾٌ ‪ ) :‬ﺃﻻ ﻳﺎ ﻋﺒﺎ َﺩ ﺍﻟﻠﹼ ِﻪ َﻣ ْﻦ‬ ‫ﺍﻟﺒَﻌ ﹺ‬
‫ﺡ ﻣﻦ َﻣ َﻌﺪﱟ‬
‫ﺕ ﰲ ﺍﻷﺭﺽ َﺷﺪﱠ ﻣُﻐﲑُﻫﺎ ( ) ﻓﻼ ﺍﻟﺪﱢﻳ ُﻦ ﻳﻨﻬﺎﻫﺎ ﻭﻻ ﻫﻲ ﺗﻨﺘﻬﻲ ** ﻭﻻ ﺫﹸﻭ ﺳﻼ ﹴ‬ ‫ﻟِﻘﹶﺒﻴﻠﺔٍ ** ﺇﺫﺍ ﹶﻇ َﻬ َﺮ ْ‬
‫ﳊﻤْﻨﺎﻥ ﻭﺍﳊﹶﻠﻢ ﻭﺍﻟﻘِﺮﺷﺎﻡ ﻭﺍﻟﻌَ ﱡﻞ ﻭﺍﻟﻄﱢﻠﹾﺢ ‪.‬‬
‫ﻀﲑُﻫﺎ ( ﻓﻤﻦ ﺃﺻﻨﺎﻑ ﺍﻟ ِﻘﺮْﺩﺍﻥ ‪ :‬ﺍ ﹶ‬ ‫َﻳ ِ‬

‫ﺷﻌﺮ ﻭﻣﺜﻞ ﰲ ﺍﻟﻘﺮﺍﺩ‬

‫ﻼ ﻋَﻠﻰ ﻧﺼﺎﺋﺒﻪ‬ ‫ﺽ ﻛﺎﻝ ** ﺻﲑﺓ ﺩﻓﻦ ﺍﻹﺯﺍﺀ ﻣﻠﺘﺒﺪﻩُ ( ) ﺳﺎﻓ ْ‬
‫ﺖ ﻗﻠﻴ ﹰ‬ ‫ﺕ ﺍﻟﻄﻮﻯّ ﻭﺍﳊﻮ ُ‬ ‫ﻭﻗﺎﻝ ﺍﻟﻄﱢﺮﻣﱠﺎﺡ ‪ ) :‬ﳌﱠﺎ َﻭ َﺭ َﺩ ِ‬
‫ﺢ ﻗﺮﺍﺷﻴ َﻢ ﺷﺎﺣﺐٌ ﺟﺴﺪﻩ ( ﻋ ﱞﻞ ﻃﻮﻳ ﹸﻞ ﺍﻟﻄﻮﻯ‬ ‫ﺲ ﲣﺪﻩ ( ) ﻭﻗﺪ ﻟﻮﻯ ﺃﻧﻔﻪُ ﲟﺸﻔﺮﹺﻫﺎ ** ﻃﻠ ُ‬ ‫** ﰒ ﺍﺳﺘﻤﺮﱠﺕ ﰲ ﻃﺎﻣ ﹴ‬
‫ﻛﺒﺎﻟﻴﺔ ﺍﻟﺴﻔﻊ ﻣﱴ ﻳﻠﻖ ﺍﻟﻌﻠﻮ ﻳﺼﻄﻌﺪﻩ‬

‫ﻕ َﻣ ﹺﺰﻟﱠ ٍﺔ ** ﻻ ﻳﺴﺘﻄﻴﻊُ ﻬﺑﺎ ﺍﻟ ﹸﻘﺮَﺍﺩ ﻣَﻘﻴﻼ ( ﻭﺍﻟﻌﺮﺏُ ﺗﻘﻮ ﹸﻝ ‪:‬‬

‫ﻭﰲ ﻟﹸﺰﻭﻕ ﺍﻟﻘﹸﺮﺍ ِﺩ ﻳﻘﻮ ﹸﻝ ﺍﻟﺮﺍﻋﻲ ‪ ) :‬ﻧﺒﺘَﺖْ ﻣﺮﺍﻓﻘ ُﻬﻦﱠ ﹶﻓ ْﻮ َ‬
‫ﺃ ﹾﻟ َﺰ ﻕُ ﻣﻦ ﺍﻟﱪَﺍﻡ ﻛﻤﺎ ﺗﻘﻮﻝ ‪ :‬ﺃ ﹾﻟ َﺰ ﻕُ ﻣﻦ ﺍﻟﻘﹸﺮﺍﺩ ﻭﳘﺎ ﻭﺍﺣﺪٌ ‪.‬‬
‫ﻼ َﺳﺘِﻬﺎ ﺃﻥ ﺍﻟﻘﹸﺮﺍﺩ ﻻ َﻳﻌْﻠ ُﻖ‬
‫ﺖ ﺧﻠﻖ ﺍﻟﺴﻤﺎﺀ ﻭﺇﻧﻪ ﺫﻛ َﺮ ﻣﻦ َﻣ ﹶ‬
‫ﺷﻌﺮ ﻷﻣﻴﺔ ﰲ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﺀ ﻭﺫﻛﺮ ﺃﻣﻴ ﹸﺔ ﺑ ُﻦ ﺃﰊ ﺍﻟﺼﱠ ﹾﻠ ِ‬
‫ﺖ ﺃﻣﻨﺎ ** ﻓﻴﻬﺎ ﻣﻌﺎﻗﻠﻨﺎ ﻭﻓﻴﻬﺎ ﻧﻮﻟ ُﺪ ( ) ﻓﻴﻬﺎ ﺗﻼﻣﻴﺬ ﻋﻠﻰ ﻗﺬﻓﺎﻬﺗﺎ ** ﺣﺒﺴﻮﺍ ﻗﻴﺎﻣﹰﺎ‬
‫ﺽ ﻣﻌﻘﻠﻨﺎ ﻭﻛﺎﻧ ْ‬
‫ﻬﺑﺎ ﻓﻘﺎﻝ ‪ ) :‬ﻭﺍﻷﺭ ُ‬
‫ﻓﺎﻟﻔﺮﺍﺋﺺ ﺗﺮﻋﺪ (‬

‫) ﻓﺒﲎ ﺍﻹﻟﻪ ﻋﻠﻴﻬﻢ ﳐﺼﻮﻓﺔ ** ﺧﻠﻘﺎﺀ ﻻ ﺗﺒﻠﻰ ﻭﻻ ﺗﺘﺄﻭﺩ ( ) ﻓﻠﻮ ﺃﻧﻪ ﲢﺪﻭ ﺍﻟﱪﺍﻡ ﲟﺘﻨﻬﺎ ** ﺯ ﹶﻝ ﺍﻟﱪﺍﻡ ﻋﻦ ﺍﻟﱵ ﻻ‬
‫ﺻﻐَﺮ ﹶﻗ ْﻤﻘﹶﺎﻣَﺔ ﰒ ﻳﺼﲑ َﺣ ْﻤﻨَﺎﻧﺔ ﰒ ﻳﺼﲑ ﻗﺮﺍﺩﹰﺍ ﰒ‬
‫ﺗﻘﺮ ُﺩ ( ﻗﺎﻝ ‪ :‬ﺍﻟ ﹸﻘﺮَﺍ ُﺩ ﺃﻭﻝُ ﻣﺎ ﻳﻜﻮﻥ ﻭﻫﻮ ﺍﻟﺬﻱ ﻻ ﻳﻜﺎﺩ ُﻳﺮَﻯ ﻣﻦ ِ‬
‫ﻳﺼﲑ ﺣَﻠﹶﻤﺔ ‪( .‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ﻟﻠﻘﹸﺮﺍﺩ ‪ :‬ﺍﻟ َﻌﻞﹼ ﻭﺍﻟﻄﱢﻠﹾﺢ ﻭﺍﻟﻘﹶﺘِﲔ ﻭﺍﻟﺒُﺮﺍﻡ ﻭَﺍﻟﻘِﺮْﺷﺎﻡ ‪.‬‬

‫ﻗﺎﻝ ‪ :‬ﻭﺍﻟﻘﹸﻤّﻞ ﻭﺍﺣﺪﻬﺗﺎ ﻗ ﻤﱠﻠﺔ ﻭﻫﻲ ﻣﻦ ﺟﻨﺲ ﺍﻟﻘِﺮﺩﺍﻥ ﻭﻫﻲ ﺃﺻﻐﺮ ﻣﻨﻬﺎ ‪.‬‬
 ‫ﲣﻠﻖ ﺍﻟﻘﺮﺍﺩ ﻭﺍﻟﻘﻤﻞ‬

‫ﻗﺎﻝ ‪ :‬ﻭﺍﻟﻘِﺮْﺩﺍﻥﹸ ﻳﺘﺨﻠﱠﻖ ﻣﻦ ﻋﺮَﻕ ﺍﻟﺒﻌﲑ ﻭﻣﻦ ﺍﻟﻮﺳﺦ ﻭﺍﻟﺘﻠﻄﱡﺦ ﺑﺎﻟﱡﺜﻠﹸﻮﻁ ﻭﺍﻷﺑﻮﺍﻝ ﻛﻤﺎ ﻳﺘﺨﻠﱠﻖ ﻣﻦ ﺟﻠﺪ ﺍﻟﻜﻠﺐ‬
‫ﻭﻛﻤﺎ ﻳﺘﺨﻠﻖ ﺍﻟﻘﻤ ﹸﻞ ﻣﻦ ﻋﺮﻕ ﺍﻹﻧﺴﺎﻥ ﻭﻭﺳَﺨﻪ ﺇﺫﺍ ﺍﻧﻄﺒﻖ ﻋﻠﻴﻪ ﺛﻮﺏٌ ﺃﻭ ﺷﻌﺮٌ ﺃﻭ ﺭﻳﺶ ‪.‬‬
‫ﳊﻠﹶﻢ ﻳﻌﺮﺽ ﻷُﺫَﻧ ﹺﻲ ﺍﻟﻜﻠﺐ ﺃﻛﺜ َﺮ ﺫﻟﻚ ‪.‬‬
‫ﻭﺍ ﹶ‬

‫ﺃﻣﺜﺎﻝ ﻭﺃﺧﺒﺎﺭ ﰲ ﺍﻟﻘﺮﺍﺩ‬

‫ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ﺃﹶﻗ ﹶﻄ ﻒُ ِﻣ ْﻦ ﺣَﻠﻤَﺔ ﻭﺃﻟﺰَ ﻕُ ﻣﻦ ﺑُﺮَﺍﻡ ﻭﺃﺫ ﱡﻝ ﻣﻦ ﹸﻗﺮَﺍﺩ ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬

‫ﺏ ﺷَﺨﺼِﻪ ** َﻳ َﻌﺾﱡ ﺍﻟﻘﺮَﺍﺩُ ﺑﺎ ْﺳﺘِﻪ ﻭﻫﻮ ﻗﺎﺋ ُﻢ ( ﻭﻗﺎﻝ ﺃﺑﻮ ﺣَﻨﺶ ﻟﻘﻴﺲ ﺑﻦ ﺯﻫﲑ ‪ :‬ﻭﺍﻟﻠﹼﻪ‬ ‫) ﻳﻜﺎﺩ ﺧَﻠﻴﻠﻲ ﻣﻦ ﺗﻘﺎﺭُ ﹺ‬
‫ﺏ ﻋُﻨ ﻘﹶﻪ ‪.‬‬
‫ﺿ َﺮ َ‬
‫ﺖ ﻬﺑﺎ ﺃﺫ ﱡﻝ ﻣﻦ ﻗﹸﺮﺍﺩ ﻓﻘﺪﱠﻣَﻪ ﻭ َ‬
‫ﻷ ْﻧ َ‬
‫ﳋ ﹺﻮ ﻱﱢ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ ‪ :‬ﻣﻦ ﺍﳋﹶﻼ َﺀ ﻭﻣﻦ ﺍ ﹸ‬
‫ﻉ‪:‬‬
‫ﻭﻳﻘﺎﻝ ﻛﻠﻤﺔ ﺍﻟﺜﺪﻱ ‪ :‬ﺍﻟﻘﺮﺍﺩ ﻭﻗﺎﻝ ﻋﺪﻱﱡ ﺑﻦ ﺍﻟﺮﱠﻗﺎ ﹺ‬

‫ﺽ‬
‫ﺖ ﺍﳉﹶﻤ ﹺﻞ ﻭﺍﻟﻨﻤﻞ ﻳﻌﺮ ُ‬ ‫ﺽ ﻻ ْﺳ ِ‬‫ﺠ ﹺﻢ ( ﻭﺍﻟﻘﹸﺮَﺍﺩُ ﻳﻌﺮ ُ‬ ‫ﺏ ﺃ ْﻋ َ‬
‫ﳉﻮْﻻﻥ ﻛﺘّﺎ ُ‬ ‫ﲔ ﻣﻦ ﺍ ﹶ‬
‫ﻱ ﺻﺪﺭﹺﻩ ﻃﹶﺒﻌ ْﺘ ُﻬﻤَﺎ ** ﺑﻄ ﹴ‬‫) ﻛﺄ ﹶﻥ ﻗﺮَﺍ َﺩ ْ‬
‫ﺥ‬
‫ﺖ ﺍﳉﹶﻤ ﹾﻞ ( ﻗﺎﻝ ﺍﳌﻤﱠﺰﹺﻕ ‪ُ ) :‬ﺗﻨَﺎ ُ‬
‫ﺨﺼَﻰ ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﻭﺃﻧﺖَ ﻣﻜﺎﻧُﻚ ﻣﻦ ﻭﺍﺋﻞ ** ﻣﻜﺎﻥ ﺍﻟ ﹸﻘﺮَﺍﺩ ِﻣ ْﻦ ﺍ ْﺳ ِ‬ ‫ﻟﻠ ُ‬
‫ﻉ ﻣﻦ ﺍﻟﺸﱠﺬﺍ ** ﻭﻟﻮ ﻇﻠﱠﻲ ﰲ ﺃﻭﺻﺎﳍﺎ ﺍﻟ َﻌ ﱡﻞ ﻳﺮﺗَﻘﻲ (‬ ‫ﻃﻠﻴﺤﹰﺎ ﻣﺎ ُﺗﺮَﺍ ُ‬

‫ﺖ ﺛﻼﺛﹰﺎ ﻻ ُﺗﺮَﺍﻉ ﻳﺼﻒ ﺷﺪ ﹶﺓ ﺟﺰﻋﻬﺎ ﻣﻦ ﺍﻟﻘﺮﺩﺍﻥ ‪.‬‬ ‫ﻭﻳﺮﻭَﻯ ‪ :‬ﻓﺒﺎَﺗ ْ‬

‫ﺏ‬
‫ﻭﻗﺎﻝ ﺑﺸﺎﺭ ﺑ ُﻦ ﺑُﺮﺩ ‪ ) :‬ﺃﻋﺎﺩﻱ ﺍﳍﻢﱠ ﻣﻨﻔﺮﺩﺍﹰ ﺑﺸﻮﻕ ** َﻋﻠﹶﻰ ﹶﻛﺒﹺﺪﻱ ﻛﻤﺎ ﻟﺰﻕ ﺍﻟ ﹸﻘﺮَﺍ ُﺩ ( ﻭﻛﺎﻧﻮﺍ ﺇﺫﺍ ﺧﺎﻓﻮﺍ ﺍﳉﹶﺪ َ‬
‫ﻭﺍﻷﺯﻣﺔ ﺗﻘﺪﻣﻮﺍ ﰲ ﻋﻤﻞ ﺍﻟﻌِﻠﻬﹺﺰ ﻭﺍﻟﻌ ﹾﻠﻬﹺﺰ ‪ .‬ﻗِﺮﺩَﺍ ﹲﻥ ﻳُﻌﺎﰿ ﺑﺪﻡ ﺍﻟﻔﺼْﺪ ﻣﻊ ﺷﻲﺀ ﻣﻦ ﻭَﺑﺮ ﻓﻴﺪّﺧﺮﻭﻥ ﺫﻟﻚ ﻛﻤﺎ ﻳﺪّﺧ ُﺮ‬
‫ﻉ ﻭﺍﳉﺎ َﻭﺭْﺱ ‪.‬‬ ‫ﻣَﻦ ﺧﺎﻑ ﺍﳊﺼﺎﺭ ﺍﻷﻛﺎﺭ َ‬
‫ﺏ ﺑﺄﻛ ﹺﻞ ﺍﻟ ِﻌ ﹾﻠﻬﹺﺰ ﻭﺍﻟﻔﺚﱢ ﻭﺍﻟﺪﱡﻋﺎﻉ‬
‫ﻭﺍﻟﺸﱡﻌﻮﺑﻴّﺔ ﻬﺗﺠﻮ ﺍﻟﻌﺮ َ‬

‫ﻱ ﺣﻨﻈ ﹺﻞ ﺍﳋﹸﻄﹾﺒﺎ ِﻥ ( ﻭﻗﺎﻝ ﺍﻟﻄﱢ ﹺﺮﻣﱠﺎﺡ‬

‫ﻍ ﻭﻻ َﺷ ْﺮ ﹺ‬
‫ﻭﺍﳍﺒﻴﺪ ﻭﺍﳌﻐﺎﻓﲑ ﻭﺃﺷﺒﺎِﻩ ﺫﻟﻚ ﻭﻗﺎﻝ ( ) ﱂ ﻳُ َﻌ ﻠﱠ ﹾﻠ َﻦ ﺑﺎﳌﻐﺎﻓﲑ ﻭﺍﻟﺼﱠﻢْ ** ﹺ‬
‫‪ ) :‬ﱂ ﺗﺄﻛ ﹺﻞ ﺍﻟﻔﺚﹼ ﻭﺍﻟﺪﻋﺎ ﻉَ ﻭﱂ ** ﺗﻨﻘﻒ ﻫَﻴﺒﺪﺍﹰ ﻳَ ﺠْﻨﻴﻪ ُﻣ ْﻬَﺘﹺﺒﺪُﻩ ( ﻭﻗﺎﻝ ﺍﻷﺻﻤﻌﻲﱡ ‪ :‬ﻗﺎﻝ ﺭﺟﻞﹲ ﻣﻦ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻟﺮﺟﻞ‬
‫‪ :‬ﺃﻳﺴْﺮﱡﻙ‬

‫ﻑ ﺃﻥ ﻳﻘﻮﻝ ﺇﻧﺴﺎﻥﹲ ‪ :‬ﺇﻬﻧﺎ ﲟﺨﻴﺾ‬

‫ﺶ ﺣﱴ ﲡﻲﺀ ﺣَ ﻠﹶﻤﺔﹲ ﻣﻦ ﺇﻓﺮﻳﻘﻴﺔ ﻣﺸﻴﹰﺎ ﻗﺎﻝ ‪ :‬ﻓﺄﻧﺖ ﻳﺴﺮﱡﻙ ﺫﻟﻚ ﻗﺎﻝ ‪ :‬ﺃﺧﺎ ُ‬
‫ﺃﻥ ﺗﻌﻴ َ‬
‫ﺱ ﺑَﺮﻳﺪ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ‪.‬‬
‫ﻓُﻴ ْﻐﺸَﻰ ﻋﻠﻲﱠ ﻭﳐﻴﺾ ﻋﻠﻰ ﺭﺃ ﹺ‬
‫ﻭﻳﻘﻮﻟﻮﻥ ‪ :‬ﺃﻡّ ﺍﻟﻘﺮَﺍﺩ ﻟﻠﻮﺍﺣﺪِﺓ ﺍﻟﻜﺒﲑﺓ ﻣﻨﻬﺎ ﻭﻳﺘﺴﻤﱠ ْﻮ ﹶﻥ ﺑﻘﺮَﺍﺩ ﻭﻳﻜﺘﻨﻮﻥ ﺑﺄﰊ ﻗﺮﺍﺩ ﻭﻗﺪ ﺫﻛﺮ ﺫﻟﻚ ﺃﺑﻮ ﺍﻟﻨﺠﻢ ﻓﻘﺎﻝ ‪:‬‬
‫ﺤ ﹺﻞ ﻭﰲ ﺍﻟﻌﺮﺏ ﺑﻨﻮ ﻗﹸﺮﺍﺩ ‪.‬‬ ‫ﻟﻸﺭﺽ ﻣﻦ ﺃﻡﱢ ﺍﻟﻘﹸﺮﺍﺩِ ﺍﻷ ﹾﻃ َ‬

‫ﰲ ﺍﳊﺒﺎﺭﻯ‬
 ‫ﻭَﻧُﻘﻮﻝﹸ ﰲ ﺍﳊﹸﺒﺎﺭﻯ ﺑﹺﻘﻮﻝ ﻣُﻮﺟﺰ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ‪.‬‬
‫ﻗﺎﻝ ﺍﺑ ُﻦ ﺍﻷﻋﺮﺍﰊ ‪ :‬ﻗﺎﻝ ﺃﻋﺮﺍﰊﱞ ﺇﻧﻪ ﻟﻴﻘﺘﻞﹸ ﺍﳊﹸﺒﺎﺭَﻯ ﻫﺰ ﹰﻻ ﻇﻠ ُﻢ ﺍﻟﻨﺎﺱ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ ﻗﺎﻝ ﻳﻘﻮﻝ ‪ :‬ﺇﺫﺍ ﻛﺜﺮﺕ ﺍﳋﻄﺎﻳﺎ‬
‫ﲑ ﻣﻦ ﺍﳊﺐﱢ ﻭﻣﻦ ﺍﻟﺜﻤﺮ َﻋﻠﹶﻰ ﻗﺪْﺭ ﺍﳌﹶﻄﺮ ‪.‬‬
‫ﻣﻨَﻊ ﺍﻟﻠﹼﻪ ﻋﺰ ﻭﺟﻞ َﺩﺭﱠ ﺍﻟﺴﱠﺤﺎﺏ ﻭﺇﳕﺎ ﺗﺼِﻴﺐ ﺍﻟﻄ ُ‬

‫ﱀ ** ﺏﱡ ﻭﺗﻐﺸَﻰ ﻣﻨﺎﺯ ﹸﻝ ﺍﻟﻜﹸﺮَﻣﺎ ِﺀ ( ﻭﻫﺬﺍ ﻣﺜﻞ ﻗﻮﻟﻪ ‪ ) :‬ﹶﺃﻣَﺎ ﺭﺃﻳﺖَ‬‫ﺚ ﻳ ْﻨَﺘﺜِﺮ ﺍ ﹶ‬

‫ﲑ ﺣﻴ ﹸ‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﻳﺴﻘﹸﻂ ﺍﻟﻄ ُ‬
‫ﺚ َﺗﺮَﻯ ﺍﻟﻀﱢﻐﺎﻃﺎ‬ ‫ﻉ ﺍﻟﻮﺍﺳﻌﺔﹶ ﺍﻟﺴﱢﺒﺎﻃﺎ ( ﺇﻥ ﺍﻟﻨﺪَﻯ ﺣﻴ ﹸ‬ ‫ﺍﻷﻟﺴُ َﻦ ﺍﻟﺴﱢﻼﻃﹶﺎ ** ﻭﺍﻷﺫﺭُ َ‬

‫ﻣﺎ ﻗﻴﻞ ﻣﻦ ﺍﳌﺜﻞ ﰲ ﺍﳊﺒﺎﺭﻯ‬

‫ﳊﺒَﺎﺭَﻯ ** ﺇﺫﺍ ﻇﻌﻨﺖ‬

‫ﻭﻗﺎﻟﻮﺍ ﰲ ﺍﳌﺜﻞ ‪ :‬ﻣﺎﺕ ﻓﻼﻥﹲ ﹶﻛ َﻤ َﺪ ﺍﳊﹸﺒﺎﺭَﻯ ‪ :‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻷﺳﻮﺩ ﺍﻟﺪﺅﱄ ‪ ) :‬ﻭﺯَﻳْﺪٌ ﻣﻴﱠﺖٌ ﹶﻛ َﻤ َﺪ ﺍ ﹸ‬
‫ﻫُﻨﻴﺪﺓﹸ ﺃﻭ ﺗُﻠﻢﱡ ( ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﻄﲑ ﺗﺘﺤﺴﱠﺮ‬

‫ﺻ َﻮﳛِﺒﺎﻬﺗﺎ ﻣﺎﺗﺖ ﻛﻤﺪﹰﺍ ‪.‬‬

‫ﺕ ﺃﺑﻄﺄ ﻧﺒﺎﺕ ﺭﻳﺸﻬﺎ ﻓﺈﺫﺍ ﻃﺎﺭ ُ‬
‫ﺖ ﺃﻭ ﲢﺴّﺮ ْ‬
‫ﻭﺗﺘﺤﺴّﺮ ﻣﻌﻬﺎ ﺍﳊﹸﺒﺎﺭﻯ ﻭﺍﳊﹸﺒﺎﺭﻯ ﺇﺫﺍ ُﻧﺘِﻔ ْ‬
‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ ‪ :‬ﺃﻭ ﺗﻠ ﻢّ ﻳﻘﻮﻝ ‪ :‬ﺃ ْﻭ ﺗﻘﺎﺭﹺﺏ ﺃﻥ َﺗ ﹾﻈﻌَﻦ ‪.‬‬
‫ﻭﻗﺎﻝ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ‪ :‬ﻛ ﱡﻞ ﺷﻲﺀ ﳛﺐﱡ ﻭﻟ َﺪﻩُ ﺣﱴ ﺍﳊﹸﺒﺎﺭﻯ ﻳﻀﺮﺏ ﻬﺑﺎ ﺍﳌﺜﻞ ﰲ ﺍﳌﹸﻮﻕ ‪.‬‬

‫ﺳﻼﺡ ﺍﳊﺒﺎﺭﻯ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﳊﻴﻮﺍﻥ‬

‫ﻗﺎﻝ ‪ :‬ﻭﻟﻠﺤﺒﺎﺭَﻯ ﺧِﺰﺍﻧﺔ ﺑﲔ ُﺩﺑُﺮﻩ ﻭﺃﻣﻌﺎﺋﻪ ﻟﻪ ﻓﻴﻬﺎ ﺃﺑﺪﹰﺍ ﺳَﻠﹾ ﺢٌ ﺭﻗﻴﻖ ﻟﺰﺝ ﻓﻤﱴ ﺃﱀﹼ ﻋﻠﻴﻬﺎ ﺍﻟﺼﻘ ُﺮ ﻭﻗﺪ ﻋﻠﻤﺖ ﺃﻥ‬
‫ﺕ ﻋﻠﻰ‬
‫ﺳُﻼﺣﻬﺎ ﻣ ْﻦ ﺃﺟﻮﺩ ِﺳ ﻼﺣﻬﺎ ﻭﺃﻬﻧﺎ ﺇﺫﺍ ﺫﺭﻗ ْﺘ ُﻪ ﺑﻘﻲ ﻛﺎﳌﻜﺘﻮﻑ ﺃﻭ ﺍﳌﺪﺑﱠ ُﻖ ﺍﳌﻘﻴﱠﺪ ﻓﻌﻨﺪ ﺫﻟﻚ ﲡﺘﻤﻊ ﺍﳊﺒﺎﺭﻳﺎ ُ‬
‫ﺍﻟﺼﻘﺮ ﻓﻴﻨﺘﻔﻦ ﺭﻳﺸَﻪ ﻛﻠﱠﻪ ﻃﺎﻗ ﹰﺔ ﻃﺎﻗ ﹰﺔ ﻭﰲ ﺫﻟﻚ ﻫﻼ ُﻙ ﺍﻟﺼﻘﺮ ‪.‬‬

‫ﻗﺎﻝ ‪ :‬ﻭﺇﳕﺎ ﺍﳊﹸﺒﺎﺭﻯ ﰲ ﺳُﻼﺣِﻬﺎ ﻛﺎﻟﻈﱠﺮﺍﰊﱢ ﰲ ﻓﹸﺴﺎﺋﻬﺎ ﻭﻛﺎﻟﺜﻌﻠﺐ ﰲ ﺳُﻼﺣﻪ ﻭﻛﺎﻟﻌﻘﺮﺏ ﰲ ﺇﺑﺮﻬﺗﺎ ﻭﺍﻟﺰﻧﺒﻮﺭ ﰲ‬
‫ﺼﻴَﺘﻪ ﻭﺍﻷﻓﻌﻰ ﰲ ﻧﺎﻬﺑﺎ ﻭﺍﻟﻌُﻘﺎﺏﹺ ﰲ ﻛﻔﱠﻬﺎ ﻭﺍﻟﺘﻤﺴﺎﺡ ﰲ ﺫﻧﺒﻪ ‪.‬‬
‫ﺷﻌﺮﺗﻪ ﻭﺍﻟﺜﻮﺭ ﰲ ﻗﺮﻧﻪ ﻭﺍﻟﺪﱢﻳﻚ ﰲ ﺻِﻴ ِ‬
‫ﺼ َﺮ ﺑﻮﺟﻮﻩ ﺍﳍﺮﺏ ﻛﺎﻷﺭﻧﺐ ﰲ ﺇﻳﺜﺎﺭﻫﺎ‬ ‫ﺡ ﻛﺎﻥ ﺃﺑﻌ َ‬‫ﻭﻛ ﱡﻞ ﺷﻲﺀ ﻣﻌﻪ ﺳﻼﺡٌ ﻓﻬﻮ ﺃﻋﻠﻢ ﲟﻜﺎﻧﻪ ﻭﺇﺫﺍ ﻋﺪﻡ ﺍﻟﺴﱢﻼ َ‬
‫ﻟﻠﺼﱠﻌْﺪﺍﺀ ﻟﻘﺼﺮ ﻳﺪﻳﻬﺎ ﻭﻛﺎﺳﺘﻌﻤﺎﻝ ﺍﻷﺭﺍﻧﺐ ﻟﻠﺘﻮﺑﲑ ﻭﺍﻟﻮﻁﺀ ﻋﻠﻰ ﺍﻟﺰﱠﻣَﻌﺎﺕ ﻭﺍﲣﺎﺫ ﺍﻟﲑﺍﺑﻴﻊﹺ ﺍﻟﻘﺎﺻﻌﺎ َﺀ ﻭﺍﻟﻨﱠﺎﻓﻘﺎﺀ‬
‫ﻭﺍﻟﺪﱠﺍﻣﱠﺎﺀ ﻭﺍﻟﺮﺍﻫِﻄﺎﺀ ‪.‬‬

‫ﺷﻌﺮ ﰲ ﺍﳊﺒﺎﺭﻯ‬

‫ﺲ ﺑﻦ‬
‫ﺕ ﺻﻘﺮﹰﺍ ﻭﹶﺃﺷْﺮ َﺩ ﻣﻦ َﻧﻌَﺎ ﹺﻡ ( ﻳﺮﻳﺪ ‪ :‬ﻧﻌﺎﻣﺔ ﻭﻗﺎﻝ ﻗﻴ ُ‬ ‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﻭﻫﻢ ﺗﺮﻛﻮﻙ ﺃ ْﺳﹶﻠ َ‬
‫ﺢ ِﻣ ْﻦ ُﺣﺒَﺎﺭَﻯ ** ﺭﹶﺃ ْ‬
‫ﺢ ( ) ﺗ ﹸﻜ ْﻦ ﻛﺎﳊﹸﺒﺎﺭَﻯ ﺇﻥ ﺃﺻﻴﺒﺖْ ﻓﻤِﺜﹾﻠﹸﻬﺎ **‬‫ﺯﻫﲑ ‪ ) :‬ﻣﱴ ﺗﺘﺤﺰﱠ ْﻡ ﺑﺎﳌﻨﺎﻃﻖ ﻇﺎﳌ ﹰﺎ ** ﻟﺘﺠﺮﻱ ﺇﱃ َﺷﺄ ﹴﻭ ﺑﻌﻴﺪ ﻭﺗﺴﺒ ﹺ‬
‫ﺏ ﰲ ﻗﺼﻴﺪﺓ ﻟﻪ ﺫﻛ َﺮ ﻓﻴﻬﺎ ﺧﻴﺎَﻧﺘَﻬﻢ‬
‫ﻒ ﻧﺎﺳﹰﺎ ﻣﻦ ﺍﻟ ﹸﻜﺘﱠﺎ ﹺ‬
‫ﺢ ( ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﹶﻓ َﻨ ﹴﻦ ﻳﺼ ُ‬
‫ﺖ ﻣﻦ ﺍﻟﺼﱠﻘﹾﺮ ﺗﺴْﻠ ﹺ‬
‫ﺐ ﻭﺇﻥ ﺗ ﹾﻔِﻠ ْ‬
‫ﺃﹸﺻﻴ َ‬
‫ﻓﻘﺎﻝ ‪:‬‬

‫) ﺭَﺃﹶﻭْﺍ ﻣﺎ ﹶﻝ ﺍﻹﻣﺎ ﹺﻡ ﳍ ْﻢ ﺣَﻼﻻ ** ﻭﻗﺎﻟﻮﺍ ﺍﻟﺪﱢﻳ ُﻦ ﺩﻳﻦ ﺑﻨَﻲ ﺻَﻬﺎﺭﻯ ( ) ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﳛﺎﺳﺒُﻬ ْﻢ ﺃﻣﲔٌ ** ﻟﻘﺪ َﺳﹶﻠ ﺤُﻮﺍ ﻛﻤﺎ‬
‫ﳋﺮَﺏ ‪ :‬ﺫﻛﹶﺮ ﺍﳊﹸﺒﺎﺭﻯ ﻭﺍﻟﻨﻬﺎﺭُ ‪ :‬ﻓﺮْﺥ ﺍﳊﹸﺒﺎﺭﻯ ﻭﻓﺮﺧﻬﺎ ﺣﺎﺭﺽ ﺳﺎﻗﻂﹲ ﻻ ﺧﲑ‬ ‫َﺳﻠﹶﺢ ﺍﳊﹸﺒﺎﺭَﻯ ( ﺍﳋﺮﺏ ﻭﺍﻟﻨﻬﺎﺭ ﻭﺍ ﹶ‬
‫ﺚ‬
‫ﻒ ﺇﺫﺍ ﺃﹶﺭﻏﻰ ﻃﹸﺮﻭﻗﹰﺎ ﺑَﻌﲑَﻩ ** ﻭﻋﺎ ٍﻥ ﺛﻮﻯ ﰲ ﺍﻟ ِﻘﺪﱢ ﺣﱴ ﺗﻜﻨﱠﻌﺎ ( ) ﻭﺃﺭﻣﻠ ٍﺔ ﲤﺸﻲ ﺑﺄﺷﻌ ﹶ‬
‫ﻓﻴﻪ ﻭﻗﺎﻝ ﻣﺘﻤﱢ ُﻢ ) ﻭ ﺿَﻴ ٍ‬
‫ﺼﻮﱠﻋﺎ ( ﻭﻗﺎﻝ ﺃﻋﺮﺍﰊّ ‪:‬‬ ‫ﳊﺒَﺎﺭَﻯ ﺭﺃﺳُﻪ ﻗﺪ ﺗ َ‬
‫ﺤﺜﹶﻞ ** ﻛ ﹶﻔﺮْﺥ ﺍ ﹸ‬
‫ُﻣ ْ‬

‫ﳋﺮَﺏ ﺃﺭﻣَﻞ ﻷﻥ ﺭﻳﺸﻪ ﻳﻜﻮﻥ ﺃﻛﺜﺮ ﻭﻗﺪ‬

‫ﺤﺒَﻼ ** ﻭ َﺧﺮَﺑﹰﺎ ﻳﺮﻋﻰ ﺭﺑﻴﻌﹰﺎ ﺃﺭﻣﻼ ( ﻓﺠﻌﻞ ﺍ ﹶ‬
‫) ﺃﺣﺐﱡ ﺃ ﹾﻥ ﺃﺻﻄﺎ َﺩ ﺿﺒّﹰﺎ َﺳ ْ‬
‫ﺫﻛﺮﻧﺎ ﻣﺎ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻓﻴﻤﺎ ﻗﺪ ﺳﻠﻒ ﻣﻦ ﻛﺘﺎﺑﻨﺎ ‪.‬‬

‫ﺧﱪ ﻓﻴﻪ ﺫﻛﺮ ﺍﳊﺒﺎﺭﻯ‬

‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﳌﺪﺍﺋﲏّ ‪ :‬ﻗﺎﻝ ﺳﻌﻴﺪ ﺍﻟﻨّﻮﺍﺀُ ‪ :‬ﻗﺪِﻣْﺖ ﺍﳌﺪﻳﻨ ﹶﺔ ﻓﻠﻘﻴ ُ‬
‫ﺖ ﻋﻠﻲﱠ ﺑﻦ ﺍﳊﺴﲔ ﻓﻘﻠﺖ ‪ :‬ﻳﺎ ﺍﺑ َﻦ ﺭﺳﻮ ﹺﻝ ﺍﻟﻠﹼﻪ‬
‫ﺚ ﺍﻟﻨﺎﺱ ‪.‬‬
‫ﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻲﱡ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻗﺎﻝ ‪ :‬ﺇﺫﺍ ﺑُ ِﻌ ﹶ‬ ‫ﺚ ﺃﻣ ُ‬
‫ﻣﱴ ﻳُﺒْﻌ ﹶُ‬
‫ﻗﺎﻝ ‪ :‬ﰒ ﺗﺬﺍﻛﺮﻧﺎ ﺃﹶﻳﺎ َﻡ ﺍﳉﻤ ﹶﻞ ﻓﻘﺎﻝ ‪ :‬ﻟﻴﺘﻪ ﻛﺎﻥ ﳑﻨﻮﻋﹰﺎ ﻗﺒﻞ ﺫﻟﻚ ﺑﻌﺸﺮﻳﻦ ﺳﻨﺔ ﺃﻭ ﻛﻠﻤﺔ ﻏﲑ ﻫﺬﻩ ﻗﺎﻝ ‪ :‬ﻓﺄﺗﻴﺖ‬
‫ﺕ ﻟﻪ ﻣﺎ ﻗﺎﻝ ﻓﻘﺎﻝ ‪ :‬ﹶﻟ َﻮ ِﺩﺩْﺕُ ﻭﺍﻟﻠﹼﻪ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﺎﺗﻠﻬﻢ ﺇﱃ ﺍﻟﻴﻮﻡ ﻗﺎﻝ ‪ :‬ﻓﺨﺮﺟﺖ ﻣﻦ ﻓﹶﻮﺭﻱ‬
‫ﺴ ﹴﻦ ﻓﺬﻛﺮ ُ‬
‫ﺣﺴﻦ ﺑﻦ ﺣ َ‬
‫ﺫﻟﻚ ﺇﱃ ﻋﻠﻲﱢ ﺑﻦ ﺍﳊﺴﲔ ﻓﺄﺧﱪﺗﻪ ﲟﺎ ﻗﺎﻝ ﻓﻘﺎﻝ ‪ :‬ﺇﻧﻪ ﻟﻘﻠﻴ ﹸﻞ ﺍﻹﺑﻘﺎﺀ ﻋﻠﻰ ﺃﺑﻴﻪ ‪.‬‬

‫ﱪ ﺍﳌﺨﺘﺎ َﺭ ﻓﻘﺎﻝ ‪ :‬ﺃﻳُ َ‬

‫ﻀﺮﱢﺏُ ﺑﲔ ﺍﺑﻨَﻲ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻷﻗﺘﻠﻨﱠﻪ ﻓﺘﻮﺍﺭﻳﺖ ﻣﺎ ﺷﺎﺀ ﺍﻟﻠﹼﻪ‬ ‫ﻗﺎﻝ ‪ :‬ﻭﺑﻠﻎ ﺍﳋ ُ‬
‫ﺖ ﻣﻨﱢﻲ ﺃﻣَﺎ ﻭﺍﻟﻠﹼﻪ ﻟﻮﻻ‬
‫ﰒ ﱂ ﺃﺷﻌﺮ ﺇﻻ ﻭﺃﻧﺎ ﺑﲔ ﻳﺪﻳﻪ ﻓﻘﺎﻝ ‪ :‬ﺍﳊﻤﺪ ﻟﻠﹼﻪ ﺍﻟﺬﻱ ﺃﻣﻜﻨَﲏ ﻣﻨﻜﻘﺎﻝ ﻓﻘﻠﺖ ‪ :‬ﺃﻧﺖ ﺍﺳﺘﻤﻜ ْﻨ َ‬
‫ﺕ ﻋﻠﻲّ ﻗﺎﻝ ‪ :‬ﻭﻣﺎ ﺭﺃﻳﺖ ﻓﻘﻠﺖ ‪ :‬ﺭﺃﻳﺖُ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ﻓﻘﺎﻟﺖ ‪ :‬ﺃﻧﺖ ﻋﺜﻤﺎ ﹸﻥ ﺑ ُﻦ ﻋﻔﺎﻥ ﻓﻘﺎﻝ‬
‫ﺭﺅﻳﺎ ﺭﺃﻳﺘﻬﺎ ﹶﻟﻤَﺎ ﻗﹶﺪ ْﺭ َ‬
‫ﺖ ﺃﺻﺤﺎﰊ َﺣﻴَﺎﺭﻯ ﻻ ﻳﻬﻮﺩ ﻭﻻ ﻧﺼﺎﺭﻯ ‪.‬‬ ‫‪ :‬ﺃﻧﺎ ُﺣﺒَﺎﺭﻯ ﺗﺮﻛ ُ‬
‫ﻓﻘﺎﻝ ‪ :‬ﻳﺎ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ ﺍﻧﻈﺮﻭﺍ ﺇﱃ ﻣﺎ ﺃﺭﻯ ﺍﻟﻠﹼﻪ ﻋﺪﻭّﻛﻢ ﰒ ﺧﻠﱠﻰ ﺳﺒﻴﻠﻲ ﻭﹺﻗﺪ ﺭُﻭﻱ ﻫﺬﺍ ﺍﻟﻜﻼ ُﻡ ﻋﻦ ﺷُﺘَﻴْﺮ ﺑﻦ َﺷﻜﹶﻞ‬
‫ﺃﹶﻧﻪ ﺭﺃﹶﻯ ﻣﻌﺎﻭﻳﺔ ﰲ ﺍﻟﻨﻮﻡ ﻓﻘﺎﻝ ﺍﻟﻜﻼ َﻡ ﺍﻟﺬﻱ ﺭُﻭﻱ ﻋﻦ ﻋﺜﻤﺎﻥ ‪.‬‬
‫ﻭﻭ ْﺟ ُﻪ ﻛﻼ ﹺﻡ ﻋﻠﻲﱢ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﻋﻨﻪ ﺳﻌﻴﺪٌ ﺍﻟﻨﻮﺍ ُﺀ ﺇﻥ ﻛﺎﻥ ﺻﺎﺩﻗﹰﺎ ﻓﺈﻧﻪ ﻟﻠﺬﻱ ﻛﺎﻥ ﻳﺴﻤ ُﻊ ﻣﻦ ﺍﻟﻐﺎﻟﻴﺔ ﻣﻦ‬
‫ﺍﻹﻓﺮﺍﻁ ﻭﺍﻟﹾﻐﻠﻮﱢ ﻭﺍﻟﻔﹸ ﺤْﺶ ‪.‬‬
‫ﻓﻜﺄﻧﻪ ﺇﳕﺎ ﺃﺭﺍ َﺩ ﻛﺴﺮﻫﻢ ﻭﺃﻥ ﳛُﻄﱠﻬﻢ ﻋﻦ ﺍﻟﻐﻠ ﻮّ ﺇﱃ ﺍﻟﻘﺼْﺪ‬

‫ﻓﺈﻥ ﺩﻳﻦ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﹼ َﺑ ْﻴ َﻦ ﺍﻟﺘﻘﺼﲑ ﻭﺍﻟﻐﻠﻮّ ﻭﺇﻻ ﻓﻌﻠ ﻲﱡ ﺑﻦ ﺍﳊﺴﲔ ﹶﺃ ﹾﻓ ﹶﻘﻪُ ﰲ ﺍﻟﺪﻳﻦ ﻭﺃﻋﻠ ُﻢ ﲟﻮﺍﺿﻊ ﺍﻹﻣﺎﻣﺔ ﻣﻦ ﺃﻥ‬
‫ﳜﻔﹶﻰ ﻋﻠﻴﻪ ﻓﻀ ﹸﻞ ﻣﺎ ﺑﲔ ﻋﻠﻲﱢ ﺑﲔ ﻃﻠﺤﺔ ﻭﺍﻟﺰﱡﺑﲑ ‪.‬‬
‫ﺨﺬﹸ ﰲ ﺍﻟﺪﻭﺭ ‪.‬‬
‫ﺷﻌﺮ ﻭﻣﻌﺮﻓﺔ ﰲ ﺍﳊﺒﺎﺭﻯ ﻭﻗﺎﻝ ﺍﻟﻜﻤﻴﺖ ‪ :‬ﻭﺍﳊﺒﺎﺭﻯ ﻃﺎﺋﺮٌٌ ﺣﺴﻦ ﻭﻗﺪ ﻳُﺘﱠ َ‬
‫ﺴﻲﱠ ﺍﳊﹸﺒﺎﺭَﻯ ﺟﺪّﹰﺍ ‪.‬‬
‫ﺤِ‬‫ﻭﻧﺎ ﺱٌ ﻛﺜﲑٌ ﻣﻦ ﺍﻟﻌﺮﺏ ﻭﻗﺮﻳﺶ ﻳﺴﺘﻄﻴﺒﻮﻥ َﻣ ْ‬
 ‫ﺴ ِﻘَﻄﹰﺎ ﻭﺃﹶﻃﻮﳍﺎ ﺷﻮْﻃﹰﺎ ﻭﺃﻗﻠﱢﻬﺎ ُﻋﺮْﺟ ﹰﺔ ﻭﺫﻟﻚ ﺃﹶﻬﻧﺎ ﺗُﺼْﻄﺎﺩ ﺑﻈﻬﺮ‬
‫ﳊﺒﺎﺭﻯ ﻣﻦ ﺃﹶﺷﺪ ﺍﻟﻄﲑ ﻃﲑﺍﻧﺎﹰ ﻭﺃﹶﺑﻌَﺪﻫﺎ َﻣ ْ‬
‫ﻗﺎﻝ ‪ :‬ﻭﺍ ﹸ‬
‫ﺍﻟﺒَﺼﺮﺓ‬

‫ﻋﻨﺪﻧﺎ ﻓﻴﺸﻘﱠﻖ ﻋﻦ ﺣﻮﺍﺻﻠﻬﺎ ﻓﻴﻮﺟﺪ ﻓﻴﻪ ﺍﳊﺒّﺔ ﺍﳋﻀﺮﺍ ُﺀ ﹶﻏﻀّ ﹰﺔ ﱂ (‬

‫ﺗﺘﻐﲑ ﻭﱂ ﺗﻔﺴُﺪ ‪.‬‬
‫ﻭﺃﹶﺷﺠﺎﺭ ﺍﻟﺒُﻄﻢ ﻭﻫﻲ ﺍﳊﺒّﺔ ﺍﳋﻀﺮﺍﺀ ﺑﻌﻴﺪ ﹸﺓ ﺍﳌﻨﺎﺑﺖ ﻣِﻨﱠﺎ ﻭﻫﻲ ﻋُﻠﻮﻳﺔ ﺃﻭ ﺛﻐْﺮﻳّﺔ ﺃﻭ ﺟَﺒَﻠِﻴﱠﺔ ﻓﻘﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﺗﺮﺗﻌﻲ‬
‫ﺍﻟﻀّ ْﺮ َﻭ ﻣﻦ ﺑَﺮَﺍﻗﺶ ﺃﹶﻭ ﻫﻴﻼ ** ﹶﻥ ﺃﻭ ﻳﺎﻧﻌﹰﺎ ﻣﻦ ﺍﻟﻌُﺘُ ﹺﻢ (‬

‫ﺷﺠﺮ ﺍﻟﺰﻳﺘﻮﻥ ﻭﺍﻟﻀّﺮﻭ ﺷﺠﺮ ﺍﻟﺒُﻄﹸﻢ ﻭﻫﻲ ﺍﳊﺒﱠﺔ ﺍﳋﻀﺮﺍﺀ ﺑﺎﳉﺒﺎﻝ ﺷﺠﺮﻬﺗﺎ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻜﹶﻮﺩَﻥ ﺍﻟ ِﻌ ﺠْﻠﻲّ ﻭﻳﺮﻭﻯ ﺍﻟ ُﻌﻜﹾﻠﻲ ‪ :‬ﺍﻟﺒﻄﻢ ﻻ ﻳﻌﺮﻓﻪ ﺃﻫﻞ ﺍﳉﹶﻠﹾﺲ ﻭﺑﻼﺩ ﳒﺪ ﻫﻲ ﺍﳉﻠﺲ ﻭﻫﻮ ﻣﺎ ﺍﺭﺗﻔﻊ ﻭﺍﻟﻐﻮﺭ‬
‫ﻫﻮ ﻣﺎ ﺍﳔﻔﺾ ‪.‬‬
‫ﺶ ‪ :‬ﻛﻠﺒ ﺔﹲ ﻛﺎﻧﺖ ﺗﺘﺸﺎﺀﻡ ﻬﺑﺎ ﺍﻟﻌﺮﺏ ﻭﻗﺎﻝ ﲪﺰﺓ ﺑﻦ ﺑﻴﺾ ‪:‬‬
‫ﻭﺑَﺮﺍِﻗﺶُ ‪ :‬ﻭﺍﺩ ﺑﺎﻟﻴﻤﻦ ﻛﺎﻥ ﻟﻘﻮﻡ ﻋﺎﺩ ﻭﺑﺮﺍﻗ ُ‬

‫) ﺑﻞ ﺟﻨﺎﻫﺎ ﺃﹶﺥٌ َﻋﹶﻠﻲﱠ ﻛﺮﱘٌ ** ﻭ َﻋﻠﹶﻰ ﺃﹶﻫﻠِﻬﺎ َﺑﺮَﺍِﻗﺶُ ﹾﲡﻨﹺﻲ ( ) ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﻀﺄﹾﻥ ﻭﺍﳌﻌﺰ ( ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻀﱠﺄﻥ ‪ :‬ﻗﺎﻝ‬
‫ﺝ ِﻣ َﻦ ﺍﻟﻀّﺄﹾﻥ ﺍ ﹾﺛﻨَﲔ َﻭ ِﻣ َﻦ ﺍ ﹾﻟ َﻤ ْﻌ ﹺﺰ ﺍ ﹾﺛَﻨ ْﻴ ﹺﻦ ﻓﻘ ﺪﱠﻡ ﺫِﻛ َﺮ ﺍﻟﻀﺄﻥ ‪.‬‬
‫ﺍﻟﻠﹼﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ‪ :‬ﺛﹶﻤﺎﹺﻧَﻴ ﹶﺔ ﹶﺃ ْﺯﻭَﺍ ﹴ‬
‫ﺢ ﻋَﻈﻴ ﹴﻢ ﻭﻗﺪ ﺃﹶﲨﻌﻮﺍ ﻋﻠﻰ ﺃﹶﻧﻪ ﻛﺒﺶٌ ﻭﻻ ﺷﻲ َﺀ ﺃﹶﻋﻈﻢُ ﳑﺎ ﻋﻈﹼﻢ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﹼ ﻭ ِﻣ ْﻦ‬ ‫ﻭﻗﺎﻝ ﻋﺰّ ﻭﺟﻞﹼ ‪َ :‬ﻭﹶﻓ َﺪ ْﻳﻨَﺎ ُﻩ ﹺﺑ ِﺬ ْﺑ ﹴ‬
‫ﻱ ﺑﻪ ﻧﱯﱞ ‪.‬‬‫ﺷﻲﺀ ﻓﹸ ِﺪ َ‬
‫ﺠ ﹰﺔ َﻭِﻟ َﻲ ﻧَﻌْﺠﺔﹲ ﻭَﺍﺣِﺪﺓﹲ ﻭﱂ ﻳﻘﻞ ﺇﻥﱠ ﻫﺬﺍ ﺃﹶﺧﻲ ﻟﻪ ﺗﺴﻊٌ ﻭﺗﺴﻌﻮ ﹶﻥ َﻋ ْﻨ َﺰﹰﺍ‬
‫ﺴﻌُﻮ ﹶﻥ َﻧ ْﻌ َ‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ‪ :‬ﺇﻥﱠ ﻫَﺬﹶﺍ ﹶﺃﺧِﻲ ﹶﻟﻪُ ﺗِﺴْﻊٌ َﻭِﺗ ْ‬
‫ﻭَﱄ ﻋﻨﺰٌ ﻭﺍﺣﺪﺓ ﻷﻥ ﺍﻟﻨﺎﺱ ﻳﻘﻮﻟﻮﻥ ‪ :‬ﻛﻴﻒ ﺍﻟﻨﻌﺠﺔ ﻳﺮﻳﺪﻭﻥ ﺍﻟﺰﻭﺟﺔ ‪.‬‬
‫ﻭﺗﺴﻤﻲ ﺍﳌﻬﺎ ِﻣ ْﻦ ﺑﻘﹶﺮ ﺍﻟﻮﺣﺶ ﻧﻌﺎﺟﹰﺎ ﻭﱂ ﺗﺴﻢّ ﺑ ُﻌﻨُﻮﺯ ﻭﺟَﻌﻠ ﻪُ ﺍﻟﻠﹼﻪ ﻋ ﺰّ ﻭﺟﻞﹼ ﺍﻟﺴّﻨّ ﹶﺔ ﰲ ﺍﻷﺿﺎﺣﻲ ﻭﺍﻟﻜﺒﺶُ ﻟﻠﻌﻘﻴﻘﺔ‬
‫ﻭﻫﺪﻳﺔ ﺍﻟﻌُﺮْﺱ‬

‫ﺤﻴَﺔ ‪.‬‬
‫ﺿِ‬‫ﻭﺟﻌﻞ ﺍﳉﺬﹶﻉ ﻣﻦ ﺍﻟﻀﺄﻥ ﻛﺎﻟﺜﹼﹺﻨﻲﱢ ﻣﻦ ﺍﳌﻌْﺰ ﰲ ﺍﻷُ ْ‬
‫ﻭﻫﺬﺍ ﻣﺎ ﻓﻀﱠﻞ ﺍﻟﻠﹼﻪ ﺑﻪ ﺍﻟﻀﺄﻥ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﱡﻨّﺔ ‪ ) .‬ﻓﻀﻞ ﺍﻟﻀﺄﹾﻥ ﻋﻠﻰ ﺍﳌﻌﺰ ( ﺗﻮﻟﱠﺪ ﺍﻟﻀﺄﻥ ﻣﺮﺓ ﰲ ﺍﻟﺴّﻨَﺔ ﻭُﺗ ﹾﻔﺮﹺﺩ‬
‫ﺙ ﻭﺃﻛﺜ َﺮ ﻭﺃﻗﻞﱠ ‪.‬‬
‫ﻭﻻ ﺗُﺘﺌِﻢ ﻭﺍﳌﺎﻋﺰﺓ ﻗﺪ ﺗﻮﻟﱠﺪ ﻣﺮﺗﲔ ﻭﻗﺪ ﺗﻀ ُﻊ ﺍﻟﺜﻼ ﹶ‬
‫ﻭﺍﻟﱪﻛﺔ ﻭﺍﻟﻨﱠﻤﺎﺀ ﻭﺍﻟﻌﺪﺩُ ﰲ ﺍﻟﻀﺄﻥ ﻭﺍﳋﻨﺰﻳﺮ ﹸﺓ ﻛﺜﲑ ﹸﺓ ﺍﳋﻨﺎﻧﻴﺺ ﻳﻘﺎﻝ ﺇﻬﻧﺎ ﺗﻠﺪ ﻋﺸﺮﻳ َﻦ ِﺧﻨﱠﻮﺻﹰﺎ ﻭﻻ ﳕﺎﺀ ﻓﻴﻬﺎ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭ‬

‫ﻓﻀﻞ ﺍﻟﻀﺄﻥ ﻋﻠﻰ ﺍﳌﻌﺰ‬

‫ﺃﻥ ﺍﻟﺼﻮﻑ ﺃﻏﻠﻰ ﻭﺃﲦ ُﻦ ﻭﺃﻛﺜ ُﺮ ﻗﺪﺭﹰﺍ ﻣﻦ ﺍﻟﺸﻌﺮ ﻭﺍﳌﺜ ﹸﻞ ﺍﻟﺴﺎﺋﺮ ‪ :‬ﺇﳕﺎ ﻓﻼﻥﹲ ﻛﺒﺶٌ ﻣﻦ ﺍﻟﻜِﺒﺎﺵ ﻭﺇﺫﺍ ﻫ ﺠَﻮﻩ‬

‫ﻗﺎﻟﻮﺍ ‪ :‬ﺇﳕﺎ ﻫﻮ ﺗﻴﺲٌ ﻣﻦ ﺍﻟﺘﻴﻮﺱ ﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ ﺍﻟﻨﱳ ﺃﻳﻀﹰﺎ ﻓﺈﺫﺍ ﺃﺭﺍﺩﻭﺍ ﺍﻟﻐﺎﻳﺔ ﰲ ﺍﻟﻐﺒﺎ ِﺓ ﻗﺎﻟﻮﺍ ‪ :‬ﻣﺎ ﻫﻮ ﺇﻻ ﺗﻴﺲٌ ﰲ ﺳﻔﻴﻨﺔ‬
‫‪.‬‬
 ‫ﺐ ﻭﺃﺧﹶﺜﺮُ ﻭﺃﺩﺳﻢ ﻭ ُﺯﺑْﺪﻩ ﺃﻛﺜﺮ ﻭﺭﺅﻭ ﺱ ﺍﻟﻀﺄﻥ‬
‫ﱭ ﺍﻟﻀﺄﻥ ﺃﻃﻴ ُ‬
‫ﺐ ﻬﺑﺎ ﻭﻟ ُ‬
‫ﺐ ﻬﺑﺎ ﺍﻟﺼﺒﻴﺎﻥ ﻭﺍﳉﺪﺍ ُﺀ ﻻ ﻳُﻠﻌ ُ‬
‫ﻼﻥﹸ ﻳﻠﻌ ُ‬
‫ﻭﺍﳊﹸ ْﻤ ﹶ‬
‫ﺍﳌﺸ ﹺﻮﻳّﺔﹸ ﻫﻲ ﺍﻟﻄﻴﺒﺔ ﺍﳌﻔﻀﻠﺔ ﻭﺭﺅﻭﺱ ﺍﳌﻌْﺰ ﻟﻴﺲ ﻋﻨﺪﻫﺎ ﻃﺎﺋﻞ ‪.‬‬
‫ﻭﻳﻘﺎﻝ ﺭﺅﻭﺱ ﺍﳊﹸﻤﻼﻥ ﻭﻻ ﻳﻘﺎﻝ ﺭﺅﻭﺱ ﺍﻟﻌِﺮْﺿﺎﻥ ‪.‬‬
‫ﻭﻳﻘﺎﻝ ِﻟﻠﱡﻮ ِﻃﻲﱢ ﺍﻟﺬﻱ ﻳﻠﻌﺐ ﺑﺎﳊﹸﺪﱠﺭ ﻣﻦ ﺃﻭﻻﺩ ﺍﻟﻨﺎﺱ ‪ :‬ﻫﻮ ﻳﺄﻛﻞ ﺭﺅﻭﺱ ﺍﳊﹸﻤﻼﻥ ﳌﻜﺎﻥ ﺃﻟﻴﺔ ﺍﳊﹶﻤﻞ ﻭﻷﻧﻪ ﺃﺧْﺪﻝ‬
‫ﻭﺃﺭﻃﺐ ﻭﱂ ﻳﻘﻮﻟﻮﺍ ﰲ ﺍﻟﻜﻨﺎﻳﺔ ﻭﺍﻟﺘﻌﺮ ﻳﺾ ‪ :‬ﻫﻮ ﻳﺄﻛﻞ ﺭﺅﻭﺱ ﺍﻟﻌِﺮﺿﺎﻥ ‪.‬‬
‫ﺕ ﺷِﻮﺍﺀُ ﺍﻟﻀﺄﻥ ﻭﺷﺤﻤُﻪ ﻳﺼﲑ ﻛﻠﱡﻪ ﺇﻫﺎﻟ ﹰﺔ ﺃﻭﱠﻟﻪ ﻭﺁﺧ ُﺮ ُﻩ ﻭﺍﳌﻌْﺰ ﻳﺒﻘﻰ ﺷﺤﻤُﻪ ﻋﻠﻰ ﺣﺎﻟﻪ ﻭﻛﺬﻟﻚ ﳊﻤﻪ‬
‫ﻭﺍﻟﺸﱢﻮﺍﺀُ ﺍﳌﻨﻌﻮ ُ‬
‫ﻕ ﻗﺪ ﺗﺮﻛﻮﺍ ﺍﻟﻀﺄﻥ ﻷﻥ ﺍﳌﻌْﺰ ﻳﺒﻘﻰ ﺷﺤﻤﻪ ﻭﳊﻤﻪ ﻓﻴﺼﻠ ﺢ‬
‫ﳊﺬﱠﺍ ُ‬
‫ﻭﻟﺬﻟﻚ ﺻﺎﺭ ﺍﳋﺒﱠﺎﺯﻭﻥ ﺍ ﹸ‬

‫ﺢ ﻷﺻﺤﺎﺏ ﺍﻟﻌُﺮﺱ ‪.‬‬

‫ﺕ ﻓﻴﻜﻮﻥ ﺃﺭَﺑ َ‬
‫ﻷﻥ ﻳﺴ ﺨﱠﻦ ﻣﺮﺍ ٍ‬
‫ﻭﺍﻟﻜﺒﺎ ﺵُ ﻟﻠﻬﺪﺍﻳﺎ ﻭﻟﻠﻨﻄﺎﺡ ﻓﺘﻠﻚ ﻓﻀﻴﻠﺔﹲ ﰲ ﺍﻟﻨﺠﺪﺓ ﻭﰲ ﺍﻟﺜﻘﺎﻓﺔ ﻭﻣﻦ ﺍﳌﻠﻮﻙ ﻣﻦ ﻳُﺮَﺍ ِﻫﻦُ ﻋﻠﻴﻬﺎ ﻭﺍﻟﻜﺒﺶُ ﺍﻟﻜﺮﺍﺯ ﳛﻤﻞ‬
‫ﺍﻟﺮﺍﻋ َﻲ ﻭﺃﺩﺍ ﹶﺓ ﺍﻟﺮﺍﻋﻲ ﻭﻫﻮ ﻟﻪ ﻛﺎﳊﻤﺎﺭ ﰲ ﺍﻟﻮﻗﲑ ﻭﻳﻌﻴﺶ ﺍﻟﻜﺮﱠﺍﺯُ ﻋﺸﺮﻳﻦ ﺳﻨﺔ ‪.‬‬
‫ﻼ ﻣﻦ ﺃﺷﻜﺎﻝ ﻣﺸﻲ ﺍﻟﱪﺍﺫِﻳﻦ ﺍﻟ ﹸﻔﺮﱠﻩ ﻗﺎﻟﻮﺍ ‪ :‬ﻫﻮ‬
‫ﻭﺇﺫﺍ َﺷﹺﺒ َﻖ ﺍﻟﺮﺍﻋﻲ ﻭَﺍﻏﺘَﻠﻢ ﺍﺧﺘﺎ َﺭ ﺍﻟﻨﻌﺠﺔ ﻋﻠﻰ ﺍﻟﻌﻨﺰ ﻭﺇﺫﺍ ﻧﻌﺘﻮﺍ ﺷﻜ ﹰ‬
‫ﳝﺸﻲ ﻣﺸْﻲ ﺍﻟﻨﱢﻌﺎﺝ ‪.‬‬

‫ﻭﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋ ﺰّ ﻭﺟﻞﹼ ‪َ :‬ﻭ ِﻣ ْﻦ ﺃﹶﺻﻮَﺍﻓِﻬﺎ َﻭﹶﺃ ْﻭﺑَﺎﺭﹺﻫﺎ َﻭﹶﺃ ْﺷﻌَﺎ ﹺﺭﻫَﺎ ﻓﻘﺪّﻡ ﺍﻟﺼﱡﻮﻑ ‪.‬‬
‫ﻭﺍﻟﺒُ ﺨْﺖ ﻫﻲ ﺿﺄﻥ ﺍﻹﺑﻞ ﻣﻨﻬﺎ ﺍﳉﻤّﺎﺯﺍﺕ ﻭﺍﳉﻮﺍﻣﻴﺲ ﻫﻲ ﺿﺄﻥ ﺍﻟﺒﻘﺮ ﻳﻘﺎﻝ ﻟﻠﺠﺎﻣﻮﺱ ﺍﻟﻔﺎﺭﺳﻴﺔ ‪ :‬ﻛﺎﻭْﻣﺎﺵ ‪.‬‬
‫ﺕ ﺇﱃ ﻋ َﺪ ِﺩ ﻛﺜﺮﺓ ﺍﻟﻨﱢﻌﺎﺝ (‬
‫ﺻ ْﺮ َ‬
‫ﻉ ﲦﻦ ﺟﻠﺪﻩ ﻭ ﹶﻏﺰَﺍﺭ ﹶﺓ ﻟﺒَﻨﻪ ﻓﺈﺫﺍ ِ‬
‫ﻭﻻ ُﻳﺬﹾﻛ ُﺮ ﺍﳌﺎﻋ ُﺰ ﺑﻔﻀﻴﻠ ٍﺔ ﺇﻻ ﺍﺭﺗﻔﺎ َ‬
‫ﻀ ﹸﻞ ﺑﻪ ﺍﳌﺎﻋ ُﺰ ﺍﻟﻀﺄﻥ ﰲ ﲦ ﹺﻦ ﺍﳉﻠﺪ ﻭﺍﻟﻐَﺰﺭ ﰲ ﺍﻟﻠﱭ ‪.‬‬ ‫ﻭﺟﻠﻮ ِﺩ ﺍﻟﻨﻌﺎﺝ ﻭﺍﻟﻀﺄﻥ ﻛﻠﱢﻬﺎ ﺃ ْﺭﺑَﻰ ﺫﻟﻚ ﻋﻠﻰ ﻣﺎ ﻳﻔ ُ‬

‫ﻗﻮﻝ ﺍﺑﻨﺔ ﺍﳋﺲ ﻭﺩﻏﻔﻞ ﰲ ﺍﳌﻌﺰ‬

‫ﳋﺲّ ‪ :‬ﻣﺎ ﺗﻘﻮﻟﲔ ﰲ ﻣﺎﺋﺔ ﻣﻦ ﺍﳌﺎﻋﺰ ﻗﺎﻟﺖ ‪ :‬ﻗِﻨًﻰ‬

‫ﻭﻗﻴﻞ ﻻﺑﻨﺔ ﺍ ﹸ‬

‫ﻗﻴﻞ ‪ :‬ﻓﻤﺎﺋﺔ ﻣﻦ ﺍﻟﻀﺄﻥ ﻗﺎﻟﺖ ‪ِ :‬ﻏﻨًﻰ ﻗﻴﻞ ‪ :‬ﻓﻤﺎﺋﺔ ﻣﻦ ﺍﻹﺑﻞ ﻗﺎﻟﺖ ‪ُ :‬ﻣﻨًﻰ ﻭﺳﺌﻞ َﺩﻏﹾﻔﻞ ﺑﻦ ﺣﻨﻈﻠﺔ ﻋﻦ ﺑﲏ ﳐﺰﻭﻡ‬
‫ﻕ ﺍﻟﻜﻼﻡ ﻭﻣﺼﺎﻫﺮﺓ ﺍﻟﻜﺮﺍﻡ ‪.‬‬ ‫ﻓﻘﺎﻝ ‪ :‬ﻣِﻌﺰَﻯ ﻣَﻄﲑﺓ ﻋﻠﻴﻬﺎ ﻗﹸﺸَﻌْﺮﹺﻳﺮﺓ ﺇﻻ ﺑﲏ ﺍﳌﻐﲑﺓ ﻓﺈﻥ ﻓﻴﻬﻢ ﺗﺸﺎﺩُ َ‬

‫ﻣﺎ ﻗﻴﻞ ﻣﻦ ﺍﻷﻣﺜﺎﻝ ﰲ ﺍﻟﻌﻨﺰ‬

‫ﺻ َﺮﺩُ ﻣﻦ ﻋَﻨ ﹴﺰ َﺟﺮْﺑﺎﺀ ﻭﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ‪ :‬ﺍﻟﻌﻨﺰ ُﺗ ْﺒﻬﹺﻲ ﻭﻻ ﺗُﺒْﻨﹺﻲ ﻷﻥ ﺍﻟﻌﻨﺰ ﺗﺼﻌَﺪ ﻋﻠﻰ ﻇﻬﻮﺭ‬
‫ﻭﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ‪ :‬ﳍﻮ ﺃ ْ‬
‫ﺍﻷﺧْﺒﹺﻴﺔِ‬

‫ﻓﺘﻘﻄﻌﻬﺎ ﺑﺄﻇﻼﻓﻬﺎ ﻭﺍﻟﻨﻌﺠﺔﹶ ﻻ ﺗﻔﻌﻞ ﺫﻟﻚ ‪.‬‬

‫ﺕ ﺍﻷﻋﺮﺍﺏ ﺇﳕﺎ ﺗُ ْﻌ َﻤﻞﹸ ﻣﻦ ﺍﻟﺼﻮﻑ ﻭﺍﻟﻮﺑَﺮ ﻓﻠﻴﺲ ﻟﻠﻤﺎﻋﺰ ﻓﻴﻬﺎ ﻣﻌﻮﻧﺔ ﻭﻫﻲ ﲣﺮﱢﻗﻬﺎ ﻭﻗﺎﻝ ﺍﻷﻭﻝ ‪ ) :‬ﻟﻮ‬
‫ﻫﺬﺍ ﻭﺑﻴﻮ ُ‬
 ‫ﺤ َﻖ ﲜﺎ ْﺩ ( ﺃﺑﻨﺎﻩ ‪ :‬ﺇﺫﺍ ﺟﻌﻞ ﻟﻪ ﺑﻨﺎﺀ ﻭﺃﺑﻨﻴﺔ ﺍﻟﻌﺮﺏ ‪ :‬ﺧﻴﺎﻣﻬﻢ ﻭﻟﺬﻟﻚ‬
‫ﺚ َﻷ ْﺑَﻨ ْﻴ َﻦ ﺍﻣﺮﹰﺃ ** ﻛﺎﻧﺖ ﻟﻪ ﻗﺒﱠﺔﹲ َﺳ ْ‬
‫ﻧﺰ ﹶﻝ ﺍﻟﻐﻴ ﹸ‬
‫ﻳﻘﻮﻟﻮﻥ ‪ :‬ﺑﲎ ﻓﻼﻥﹲ ﻋﻠﻰ ﺍﻣﺮﺃﺗﻪ ﺍﻟﺒﺎﺭﺣﺔ‬

‫ﺿﺮﺭ ﳊﻢ ﺍﳌﺎﻋﺰ‬

‫ﺙ ﺍﻟﻨﱢﺴﻴﺎﻥ ﻭﻳُﻔﺴ ُﺪ‬

‫ﺙ ﺍﳍﻢﱠ ﻭﳛﺮﱢﻙ ﺍﻟﺴّﻮﺩﺍﺀ ﻭﻳﻮﺭ ﹸ‬
‫ﻭﻗﺎﻝ ﱄ ﴰﺆﻭﻥ ﺍﻟﻄﺒﻴﺐ ‪ :‬ﻳﺎ ﺃﺑﺎ ﻋﺜﻤﺎﻥ ﺇﻳﺎﻙ ﻭﳊﻢ ﺍﳌﺎﻋﺰ ﻓﺈﻧﻪ ﻳﻮﺭ ﹸ‬
‫ﺍﻟﺪ َﻡ ﻭﻫﻮ ﻭﺍﻟﻠﹼﻪ ﳜﺒﱢﻞ ﺍﻷﻭﻻﺩ ‪.‬‬

‫ﻭﻗﺎﻝ ﺍﻟﻜﻼﰊﱡ ‪ :‬ﺍﻟ ُﻌﻨُﻮﻕ ﺑﻌﺪ ﺍﻟﻨﱡﻮﻕ ﻭﱂ ﻳﻘﻞ ‪ :‬ﺍﳊﻤَﻞ ﺑﻌﺪ ﺍﳉﻤَﻞ ‪.‬‬
‫ﺖ ﻭﺍﻟﻜﻼﻡَ ﻳﺎ ﺗﻴﺲ ﺟُﻬﻴﻨﺔ ﻭﱂ ﻳﻘ ﹾﻞ‬
‫ﻭﻗﺎﻝ ﻋﻤ ﺮُﻭ ﺍﺑﻦ ﺍﻟﻌﺎﺹ ﻟﻠﺸﻴﺦ ﺍﳉﹸﻬﲏﱢ ﺍﳌﻌﺘﺮﺽ ﻋﻠﻴﻪ ﰲ ﺷﺄﻥ ﺍﳊﻜﹶﻤﲔ ‪ :‬ﻭﻣﺎ ﺃﻧ َ‬
‫ﺶ ﻣﺪﺡٌ ﻭﺍﻟﺘﱠﻴﺲ ﺫﻡﱞ ‪.‬‬
‫ﺶ ﺟُﻬﻴﻨﺔ ﻷﻥ ﺍﻟﻜﺒ َ‬‫ﻳﺎ ﻛﺒ َ‬
‫ﳋﻒﱢ ﻓﺎﻟﺒﻘ ُﺮ ﻭﺍﳉﻮﺍﻣﻴﺲ ﻭﺍﻟﻀﺄﻥ ﻭﺍﳌﻌْﺰ ﰲ ﺫﻟﻚ ﺳﻮﺍﺀ ‪.‬‬
‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ ‪ :‬ﺇﻥ ﺍﻟﻈﹼﻠﻒ ﻻ ُﻳﺮَﻯ ﻣﻊ ﺍ ﹸ‬
‫ﻚ ﺑﻦ ﻣﺮْﻭﺍﻥ ﰲ ﺩﺧﻮﻟﻪ ﺍﻟﻜﻮﻓﺔ ﻋﻠﻰ ﻣﻮﺍﺋﺪ ﺑﺎﳉِﺪﺍﺀ ﻓﻘﺎﻝ ‪ :‬ﻓﺄﻳﻦ ﺃﻧﺘﻢ ﻋﻦ ﺍﻟﻌﻤﺎﺭﻳﺲ ﻓﻘﻴﻞ ﻟﻪ ‪:‬‬ ‫ﻗﺎﻝ ‪ :‬ﻭﺃﹸﺗُ َﻲ ﻋﺒ ُﺪ ﺍﳌﻠ ِ‬
‫ﻋﻤﺎﺭ ﻳﺲ ﺍﻟﺸّﺎﻡ ﺃﻃﻴﺐ ‪.‬‬
‫ﳊﺮْﻣﺎﺯﻱﱡ ‪:‬‬
‫ﻭﰲ ﺍﳌﺜﻞ ‪ :‬ﳍﻮ ﹶﺃ ﹶﺫ ﱡﻝ ﻣﻦ ﺍﻟﻨﻘﹶﺪ ﺍﻟﻨﻘﹶﺪ ﻫﻮ ﺍﳌﻌﺰ ﻭﻗﺎﻝ ﺍﻟﻜﺬﹼﺍﺏَ ﺍ ِ‬

‫) ﻟﻮ ﻛﻨﺘﻢُ ﻗﻮ ﹰﻻ ﻟﻜﻨﺘﻢُ ﻓﹶﻨﺪَﺍ ** ﺃﻭ ﻛﻨﺘﻢُ ﻣﺎ ًﺀ ﻟﻜﻨﺘﻢُ َﺯﺑَﺪﺍ ( ) ﺃﻭ ﻛﻨﺘﻢُ ﺷﺎ ًﺀ ﻟﻜﻨﺘﻢ َﻧﻘﹶﺪﺍ ** ﺃﻭ ﻛﻨﺘﻢ ﻋﻮﺩﹰﺍ ﻟﻜﻨﺘﻢ‬
‫ﻋُﻘﹶﺪﺍ (‬

‫ﺍﺷﺘﻘﺎﻕ ﺍﻷﲰﺎﺀ ﻣﻦ ﺍﻟﻜﺒﺶ‬

‫ﺐ **‬
‫ﺖ ﺃﻥ َﺗ ﹺ‬
‫ﺸ ﹰﺔ ﻭﻛﹸﺒَﻴﺸﺔ ﻭﺍﻟﺮﺟﻞ ﻳﻜﲎ ﺃﺑﺎ ﹶﻛﺒْﺸﺔ ﻭﻗﺎﻝ ﺃﺑﻮ ﻗﹸﺮﺩﻭﺩﺓ ‪ ) :‬ﻛﺒﻴﺸﺔ ﺇﺫ ﺣﺎﻭﻟ ْ‬
‫ﻗﺎﻝ ‪ :‬ﻭﺍﳌﺮﺃﺓ ﺗﺴﻤﻰ ﹶﻛ ْﺒ َ‬
‫ﻕ ** ﻛﺸﺤﹰﺎ ﻟﻄﻴﻔﹰﺎ ﻭﻓﺨﺬﹰﺍ ﻭﺳﺎﻗﺎ ( ) ﻭﻣﻨﺴﺪ ﹰﻻ ﻛﻤﺜﺎﱐ‬ ‫ﻚ ﻏﺪﺍﺓ ﺍﻟﻔﺮﺍ ﹺ‬ ‫ﺖ ﺗﺮﻳ َ‬
‫ﻳ َﻦ ﻳﺴﺘﺒﻖُ ﺍﻟﺪﻣ ُﻊ ﻣﲏ ﺍﺳﺘﺒﺎﻗﺎ ( ) ﻭﻗﺎﻣ ْ‬
‫ﺍﳊﺒﺎ ** ﻝ ﺗﻮﺳﻌﻪ َﺯﻧْﺒﻘﹰﺎ ﺃﻭ ﺧﻼﻗﺎ ( ) ﻛﺒﻴﺸﺔﹸ ِﻋﺮْﺳﻲ ﺗﺮﻳ ُﺪ ﺍﻟﻄﱠﻼﻗﺎ ** ﻭﺗﺴﺄﻟﹸﲏ ﺑ ْﻌ َﺪ َﻭ ْﻫ ﹴﻦ ﻓِﺮﺍﻗﺎ (‬

‫ﻗﻮﻝ ﺍﻟﻘﺼﺎﺹ ﰲ ﺗﻔﻀﻴﻞ ﺍﻟﻜﺒﺶ ﻋﻠﻰ ﺍﻟﺘﻴﺲ‬

‫ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟ ﹸﻘﺼّﺎﺹ ‪ :‬ﻭﳑﺎ ﻓﻀﻞ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﹼ ﺑﻪ ﺍﻟﻜﺒْﺶ ﺃﻥ ﺟﻌﻠﻪ ﻣﺴﺘﻮ َﺭ ﺍﻟﻌﻮﺭﺓ ﻣﻦ ﹸﻗﺒُﻞ ﻭﻣﻦ ﺩﺑُﺮ ﻭﳑﱠﺎ ﺃﻫﺎﻥ‬
‫ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺑﻪ ﺍﻟﺘﻴﺲ ﺃﻥ ﺟﻌﻠﻪ ﻣﻬﺘﻮ َﻙ ﺍﻟﺴﺘﺮ ﻣﻜﺸﻮﻑ ﺍﻟﻘﺒُﻞ ﻭﺍﻟﺪﱡﺑُ ﹺﺮ ‪.‬‬

‫ﺍﻟﺘﻴﺲ ﰲ ﺍﳍﺠﺎﺀ‬
 ‫ﺖ ﻭﺟﻮ ُﻩ ﺍﻷﻋﺎﹺﺑ ِﺪ ( ) ﺇﺫﺍ‬ ‫ﺖ ﺍﻷﻧﺼﺎﺭﻱﱡ ‪ ) :‬ﺳﺄﻟﺖ ﻗﺮﻳﺸﹰﺎ ﻛﻠﻬﺎ ﻓﺸﺮﺍﺭُﻫﺎ ** ﺑﻨﻮ ﻋﺎﻣﺮ ﺷﺎﻫ ْ‬ ‫ﻭﻗﺎﻝ ﺣﺴّﺎﻥ ﺑﻦ ﺛﺎﺑ ٍ‬
‫ﺏ ِﻋ ْﺘﺪَﺍﻥ ﺍﻟﺮﺑﻴ ﹺﻊ ﺍﻟﺴﱠﻮﺍِﻓ ِﺪ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﺃﻋﺜﻤﺎ ﹸﻥ ﺑ ُﻦ َﺣﻴّﺎ ﹶﻥ ﺑ ﹺﻦ ﺃﺩﻡ ** ﻋَﺘﻮٌ ُ‬
‫ﻂ ﺍﻟﻨﱠ ِﺪﻱﱢ ﲡﺎﻭﺑﻮﺍ ** ﲡﺎﻭُ َ‬
‫ﺟﻠﺴﻮﺍ ﻭ ْﺳ ﹶ‬
‫ﰲ ﻣَﻔﺎ ﹺﺭﻗِﻪ ﻳﺒﻮ ﹸﻝ (‬

‫ﺖ ﺯَﻳﺪﹰﺍ ﻛﻲ ﺗﺰﻳﺪ ﻓﻠﻢ ُﺗ ﹺﺰ ْﺩ ** ﻓﻌﺎ َﺩ‬

‫ﺖ ** ﻧَﻌﺎ َﻣﺘُﻪ ﻭﻳﻌﻠ ُﻢ ﻣﺎ ﺃﻗﻮ ﹸﻝ ( ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ُ ) :‬ﺳﻤﱢﻴ َ‬
‫) ﻭﻟﻮ ﺃﱐ ﺃﺷﺎ ُﺀ ﻗﺪ ﺍﺭﻓﺄﻧﱠ ْ‬
‫ﺤ ﹺﺮ ( ) ﻧﱳ ﺍﻟﺘﱡﻴﻮﺱ ( ﻓﺎﻟﺘﱠﻴﺲ ﻛﺎﻟﻜﻠﺐ ﻷﻧﻪ ﻳﻘ َﺰﺡُ ﺑﺒﻮﻟﻪ ﻓﲑﻳ ُﺪ ﺑﻪ ﺣﺎ ﻕﱠ ﺧَﻴﺸﻮﻣﻪ ﻭﺑﻮﻝ‬ ‫ﺴﻤﱠﺎﻙ ﺑﺎﻟ ﹶﻘ ْ‬‫ﻟﻚ ﺍﳌﺴْﻤِﻲ ﻓ َ‬
‫ﺢ ﺃﺑﺪﺍﻥِ ﺍﻟﺘﱡﻴﻮﺱ ﺇﻟﻴﻬﺎ ﻳﻨﺘﻬﻲ‬
‫ﺍﻟﺘﱠﻴﺲ ﻣﻦ ﺃ ْﺧﺜﹶﺮ ﺍﻟﺒَﻮ ﹺﻝ ﻭﺃﹶﻧﺘﻨﹺﻪ ﻭﺭﻳ ُ‬

‫ﺍﳌﺜﹶﻞ ﻭﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻌ َﺮﺽُ ﰲ ﺍﻟﻜﺒﺶ ﻟﻜﺎﻥ ﺃﻋﺬ َﺭ ﻟﻪ ﻷﻥ ﺍﳋﻤﻮﻡ ﻭﺍﻟﻠ ﺨَﻦ ﻭﺍﻟﻌﻔﹶﻦ ﻭﺍﻟﻨﱠﺘْﻦ ﻟﻮ ﻋﺮﺽ ﳉﻠ ِﺪ ﺫﻱ‬
‫ﻑ ﺍﳌﺘﺮﺍﻛﻢ ﺍﻟﺼﱠﻔﻴﻖ ﺍﻟﺪﻗﻴﻖ ﻭﺍﳌﻠﺘﻒﱢ ﺍﳌﺴﺘﻜﺜِﻒ ﻷﻥ ﺍﻟﺮﱢﻳﺢ ﻻ ﺗﺘﺨﻠﱠﻠﻪ ﻭﺍﻟﻨﺴﻴﻢ ﻻ ﻳﺘﺨﺮّﻗﻪ ﻟﻜﺎﻥ ﺫﻟﻚ ﺃﺷﺒﻪ ‪.‬‬‫ﺍﻟﺼﱡﻮ ِ‬
‫ﻼ ﻟﻴﺲ ﻟﺸﻲﺀ‬‫ﻓﻘﺪ ﻋ ﻠِﻤْﻨﺎ ﺍﻵﻥ ﺃﻥ ﻟﻠﺘﻴﺲﹺ ﻣﻊ ﲣﻠﺨﻞ ﺷﻌﺮﻩ ﻭﺑﺮﻭﺯ ﺟﻠﺪﻩ ﻭﺟﻔﻮﻑ ﻋ ﺮَﻗﻪ ﻭﺗﻘﻄﻊ ﲞﺎ ﹺﺭ ﺑﺪﻧﻪ ﻓﻀ ﹰ‬
‫ﻒ ﺑﺎﻟﻨّﱳ ﻭﻟﻌﻞ ﺫﻟﻚ ﺃﻥ ﳚﺪَﻩ ﻣﻦ ﻭَﺿﻊ ﺃﻧﻔﻪ ﻋﻠﻰ‬
‫ﺻﻒُ ﺑﺎﻟﻨﱠﺘْﻦ ﺇﺫﺍ ﺑﻠﹼﻪ ﺍﳌﻄﹶﺮ ﻭﺍﳊﻴﱠﺎﺕ ﺗﻮﺻ ُ‬
‫ﺳﻮﺍﻩ ﻭﺍﻟﻜﻠﺐُ ﻳُﻮ َ‬
‫ﺟﻠﻮﺩﻫﺎ ‪.‬‬
‫ﺸﹺﺒﻪُ ﻫﺬﺍ ﺇﻻ ﻣﺎ ﺫﻛﺮْﻧﺎ ﻣﻦ ﺍﻟﻜﻠﺐ ﻋﻠﻰ ﺃﻥ ﺻﺎﺣﺐ‬
‫ﻭﺑﻮ ﹸﻝ ﺍﻟﺘّﻴﺲ ﳜﺎﻟﻂ ﺧَﻴﺸﻮﻣَﻪ ﻭﻟﻴﺲ ﻟﺸﻲﺀ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻣﺎ ﻳ ْ‬
‫ﺍﻟﻜﻠﺐ ﻗﺪ ﺃﻧ ﹶﻜ َﺮ ﻫﺬﺍ ‪.‬‬
‫ﻭﺟﻠﻮﺩ ﺍﻟﺘﱡﻴﻮﺱ ﻭﺟﻠﻮﺩ ﺁﺑﺎﻁ ﺍﻟﺰﱢﻧْﺞ ﻣُﻨﺘِﻨَﺔ ﺍﻟﻌﺮَﻕ ﻭﺳﺎﺋﺮ ﺫﻟﻚ ﺳﻠﻴﻢ ﻭﺍﻟﺘﻴﺲ ﺇﺑﻂﹲ ﻛﻠﻪ ﻭﻧﺘْﻨﻪ ﰲ ﺍﻟﺸﺘﺎﺀ ﻛﻨﺘْﻨﻪ ﰲ‬
‫ﺠﺪُ ﻧﺘْﻨﻬﺎ ﻣﻦ ﺃﺩﻧﺎﻫﺎ ﺣﱴ‬
‫ﺍﻟﺼﻴﻒ ﻭﺇﻧﺎ ﻟﻨﺪﺧﻞ ﺍﻟﺴﻜﹼ ﹶﺔ ﻭﰲ ﺃﻗﺼﺎﻫﺎ َﺗﻴﱠﺎﺱ ﻓﻨ ﹺ‬

‫ﻻ ﻳﻜﺎﺩ ﺃﺣﺪُﻧﺎ ﻳﻘﻄ ُﻊ ﺗﻠﻚ ﺍﻟﺴﻜﺔ ﺇﻻ ﻭﻫﻮ ﳐﻤﱠ ُﺮ ﺍﻷﻧﻒ ﺇﻻﻣﺎ ﻛﺎﻥ ﳑﺎ ﻃَﺒ َﻊ ﺍﻟﻠﹼﻪ ﻋ ﺰّ ﻭﺟﻞﹼ ﻋﻠﻴﻪ ﺍﻟَﺒﹶﻠ ﹺﻮﻱّ (‬
‫ﻕ ﺑﻌﻀﹰﺎ ﻋﻠﻰ ﺍﺳﺘﻄﺎﺑﺔ ﺭﻳﺢ ﺍﻟﺘﻴﻮﺱ ﻭﻛﺎﻥ ﺭﲟﺎ ﺟﻠﺴﺎ ﻋﻠﻰ ﺑﺎﺏ ﺍﻟﺘﱠﻴﱠﺎﺱ‬ ‫ﻭﻋﻠﻴّﹰﺎ ﺍﻷﺳﻮﺍﺭﻱ ﻓﺈﻥ ﺑﻌﻀَﻬﻤﺎ ﺻﺎﺩ َ‬
‫ﺝ ﺇﻟﻴﻬﻤﺎ ﻣﻦ‬
‫ﻟﻴﺴﺘﻨﺸﻘﺎ ﺗﻠﻚ ﺍﻟﺮﺍﺋﺤﺔ ﻓﺈﺫﺍ ﻣﺮﱠ ﻬﺑﻤﺎ ﻣﻦ ﻳﻌﺮﻓﻬﻤﺎ ﻭﺃﻧﻜﺮ ﻣﻜﺎﻬﻧﻤﺎ ﺍﺩّﻋﻴﺎ ﺃﻬﻧﻤﺎ ﻳﻨﺘﻈﺮﺍﻥ ﺑﻌﺾ ﻣﻦ ﳜﺮ ُ‬
‫ﺑﻌﺾ ﺗﻠﻚ ﺍﻟﺪﱡﻭﺭ ‪.‬‬
‫ﲑ ﻣﺮّﺓ‬
‫ﺍﳌﻜﹼﻲّ ﻭﺟﺎﺭﻳﺘﻪ ﻓﺄﻣﺎ ﺍﳌﻜﻲ ﻓﺈﻧﻪ ﺗﻌﺸﱠ َﻖ ﺟﺎﺭﻳ ﹰﺔ ﻳﻘﺎﻝ ﳍﺎ َﺳ ْﻨﺪَﺭﺓ ﰒ ﺗﺰﻭﺟﻬﺎ ﻧَﻬﺎﺭﻳﱠﺔ ﻭﻗﺪ ﺩﻋﺎﱐ ﺇﱃ ﻣﻨﺰﳍﺎ ﻏ َ‬
‫ﺕ ﺻُﻨﺎﻥ‬‫ﻭ َﺧﺒﱠﺮﱐ ﺃﻬﻧﺎ ﻛﺎﻧﺖ ﺫﺍ َ‬

‫ﻭﺃﻧﻪ ﻛﺎﻥ ﻣﻌ ﺠَﺒﹰﺎ ﺑﺬﻟﻚ ﻣﻨﻬﺎ ﻭﺃﻬﻧﺎ ﻛﺎﻧﺖ ﺗﻌﺎﳉﻪ ﺑﺎﳌﺮﺗﻚ ﻭﺃﻧﻪ ﻬﻧﺎﻫﺎ ﻣﺮﺍﺭﹰﺍ ﺣﱴ ﻏﻀﺐ ﻋﻠﻴﻬﺎ ﰲ ﺫﻟﻚ ﻗﺎﻝ ‪ :‬ﻓﻠﻤﺎ‬
‫ﺖ ﺷﻬﻮﰐ ﻛﺎﻧﺖ ﺇﺫﺍ ﺳﺄﹶﻟﺘْﲏ ﺣﺎﺟﺔ ﻭﱂ ﺃﻗﻀﻬﺎ ﻗﺎﻟﺖ ‪ :‬ﻭﺍﻟﻠﹼﻪ ﻷَﺗ َﻤ َْﺮَﺗ ﹶﻜﻦﱠ ﰒ ﻭﺍﻟﻠﹼﻪ ﻷﺗَﻤﺮﺗﻜﹶﻦﱠ ﰒﱠ ﻭﺍﻟﻠﹼﻪ ﻷَﺗ َﻤﺮْﺗﻜﻦﱠ‬
‫ﻋ َﺮﹶﻓ ْ‬
‫ﻓﻼ ﺃ ﹺﺟﺪُ ﺑُﺪّﹰﺍ ﻣﻦ ﺃﻥ ﺃﻗﻀﻲ ﺣﺎﺟﺘﻬﺎ ﻛﺎﺋﻨﹰﺎ ﻣﺎ ﻛﺎﻥ ‪.‬‬
‫ﺍﺷﺘﻬﺎﺀ ﺭﻳﺢ ﺍﻟﻜﺮﻳﺎﺱ ﻭﺣﺪّﺛﲏ ﻣُﻮﻳﺲ ﺑﻦ ﻋﻤﺮﺍﻥ ﻭﻛﺎﻥ ﻫﻮ ﻭﺍﻟﻜﺬﺏ ﻻ ﻳﺄﺧﺬﺍﻥ ﰲ ﻃﺮﻳﻖ ﻭﱂ ﻳﻜﻦ ﻋﻠﻴﻪ ﰲ‬
‫ﺍﻟﺼﺪﻕ ﻣَﺆﻭﻧﺔ ﻹﻳﺜﺎﺭﻩ ﻟﻪ ﺣﱴ ﻛﺎﻥ ﻳﺴﺘﻮﻱ ﻋﻨﺪﻩ ﻣﺎ ﻳﻀﺮﱡ ﻭﻣﺎ ﻻ ﻳﻀﺮ ﻗﺎﻝ ‪ :‬ﻛﺎﻥ ﻋﻨﺪﻧﺎ ﺭﺟﻞ ﻳﺸﺘﻬﻲ ﺭﻳﺢ‬
‫ﺠﻮَﺑﹰﺎ ﺃﻭ ﺳﻜﺔ ﺣﺪﻳﺪ ﰲ ﺻﻮﺭﺓ ﺍﳌِﱪﺩ ﻓﻴﺄﰐ ﺍﻟﻜﺮﺍﻳﻴﺲ ﺍﻟﱵ ﺗﻜﻮﻥ ﰲ‬
‫ﺍﻟﻜِﺮْﻳﺎﺱ ﻻ ﻳﺸﻔﻴﻪ ﺩﻭﻧﻪ ﺷﻲﺀ ﻓﻜﺎﻥ ﻗﺪ ﺃﻋﺪﱠ ِﻣ ْ‬
‫ﺍﻷﺯﻗﺔ ﺍﻟﻘﻠﻴﻠﺔ‬
 ‫ﺱ ﻣﻦ َﺳﻴَﻼﻥ ﻛﺮﺍﻳﹺﻴﺴﻬﻢ ﺷﺮّﹰﺍ ﺣﱴ ﻋﺜﹶﺮﻭﺍ‬
‫ﺍﳌﺎﺭﺓ ﻓﻴﺨﺮﹺﻕ ﺍﻟﻜِﺮﻳﺎﺱ ﻭﻻ ﻳﺒﺎﱄ ﺃﻛﺎﻥ ﻣﻦ ﺧﺰَﻑ ﺃﻭ ﻗﺎﻝ ‪ :‬ﻓﻠﻘﻲ ﺍﻟﻨﺎ ُ‬
‫ﻋﻠﻴﻪ ﻓﻤﺎ ﻣﻨ َﻌﻬُﻢ ﻣﻦ ﺣﺒﺴﻪ ﺇﻻ ﺍﻟﺮﲪﺔ ﻟﻪ ﻣﻦ ﺗﻠﻚ ﺍﻟﺒﻠﻴّﺔ ﻣﻊ ﺍﻟﺬﻱ ﺭﺃﻭﺍ ﻣﻦ ﺣﺴﻦ ﻫﻴﺌﺘﻪ ﻓﻘﺎﻝ ﳍﻢ ‪ :‬ﻳﺎ ﻫﺆﻻﺀ ﻟﻮ‬
‫ﻣﺮﺭﰎ ﰊ ﺇﱃ ﺍﻟﺴﻠﻄﺎ ِﻥ ﻛﺎﻥ ﻳﺒﻠ ﹸﻎ ﻣﻦ ﻋﻘﺎﰊ ﺃﻛﺜﺮ ﳑﺎ ﺃﺑﻠﻎ ﻣﻦ ﻧﻔﺴﻲ ﻗﺎﻟﻮﺍ ‪ :‬ﻻ ﻭﺍﻟﻠﹼﻪ ﻭﺗﺮﻛﻮﻩ ‪.‬‬

‫ﻧﱳ ﺍﻟﻌﻨﺰ‬

‫ﻗﺎﻟﻮﺍ ‪ :‬ﻭﻫﺬﺍ ﺷﺄ ﹸﻥ ﺍﻟﺘﱠﻴﺲ ﻭﻫﻮ ﺃﺑﻮ ﺍﻟﻌﻨﺰ ﻭﻻ ﺗﻠﺪ ﺍﳊﻴﱠﺔ ﺇﻻ ﺣﻴّﺔ ﻭﻻ ﺑﺪ ﻟﺬﻟﻚ ﺍﻟﻨّﺘْﻦ ﻋﻦ ﻣﲑﺍﺙ ﰲ ﻇﺎﻫﺮ ﺃﻭ ﺑﺎﻃﻦ‬
‫َﻭﹶﺃﻧْﺸﺪﻭﺍ ﻻﺑﻦ ﺃﲪﺮ ‪ ) :‬ﺇﱐ ﻭﺟﺪْﺕ ﺑﲏ ﺃﻋْﻴَﺎ ﻭﺟﺎﻣﻠﻬﻢ ** ﻛﺎﻟﻌﻨﺰ ﺗَﻌﻄ ﻒُ ﺭَﻭﻗﹶﻴﻬﺎ ﻓﺘَﺮﺗﻀ ُﻊ ( ﻭﻫﺬﺍ ﻋﻴﺐ ﻻ ﻳﻜﻮﻥ‬
‫ﰲ ﺍﻟﻨﱢﻌﺎﺝ ‪.‬‬

‫ﻣﺜﺎﻟﺐ ﺍﻟﻌﻨﺰ‬

‫ﰐ‬
‫ﺤﻔﱠﻠﺔ ﺣﱴ ﺗﺄ ﹶ‬
‫ﻭﺍﻟﻌَﻨﺰ ﻫﻲ ﺍﻟﱵ ﺗﺮﺗﻀﻊ ﻣﻦ ﺧِﻠﻔِﻬﺎ ﻭﻫﻲ ﻣُ َ‬

‫ﻋﻠﻰ ﺃﻗﺼﻰ ﻟﺒﻨﹺﻬﺎ ﻭﻫﻲ ﺍﻟﱵ ﺗﻨﺰﻉ ﺍﻟﻮﺗﺪ ﻭﺗﻘِﻠﺐُ ﺍِﳌ ْﻌﻠﹶﻒ ﻭﺗﻨﺜﺮ ﻣﺎ ﻓﻴﻪ ‪.‬‬
‫ﺖ ﻣﺎ ﺗﺄﻛﻠﻪ ﺍﻟﻀﺎﺋﻨﺔ ﻭﻻ ﻳﻨﺒﺖ ﻣﺎ ﺗﺄﻛﻠﻪ ﺍﳌﺎﻋﺰﺓ ﻷﻥ ﺍﻟﻀﺎﺋﻨﺔ ﺗﻘﺮﹺﺽ‬ ‫ﺖ ﺍﻟﻀﺎﺋﻨﺔ ﻭﺍﳌﺎﻋﺰﺓ ﰲ ﻗﺼﻴﻞ ﻧﺒ َ‬ ‫ﻭﺇﺫﺍ ﺍﺭﺗﻌ ِ‬
‫ﺖ‬
‫ﺖ ﹶﻛ َﻌ ْﻨ ﹺﺰ ﺍﻟﺴﱡﻮ ِﺀ ﻗﺎﻣ ْ‬
‫ﺑﺄﺳﻨﺎﻬﻧﺎ ﻭَﺗﻘﻄﻊ ﻭﺍﳌﺎﻋﺰﺓ ﺗﻘﺒﺾ ﻋﻠﻴﻪ ﻓﺘﺜﲑﻩ ﻭﲡﺬﺑﻪ ﻭﻫﻲ ﰲ ﺫﻟﻚ ﺗﺄﻛﻠﻪ ﻭﻳﻀﺮﺏ ) ﻓﻜﺎﻧ ْ‬
‫ﺖ ﺍﻟﺘﱡﺮﺍﺏﹺ ﺗُﺜﲑُﻫﺎ (‬
‫ﺑ ِﻈ ﹾﻠﻔِﻬﺎ ** ﺇﱃ ﻣُ ْﺪَﻳ ٍﺔ ﲢ َ‬

‫ﺗﻴﺲ ﺑﲏ ﲪﺎﻥ‬

‫ﺖ ُﺗ ﹾﻠﻘﹶﻰ ﺍﻟﺸﱠﻜﺎﺋ ُﻢ ( ) ﻭﺃﻟﹾﻬﻰ ﺑَﲏ ِﺣﻤﱠﺎ ﹶﻥ‬

‫ﺱ ﹶﺃ ْﻡ ﻓِﻲ ﺍﻹﺳ ِ‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﹶﻟ َﻌ ْﻤﺮُﻙ ﻣﺎ َﺗ ْﺪﺭﹺﻱ ﹶﻓﻮَﺍ ﹺﺭﺱُ ِﻣ ْﻨ ﹶﻘ ﹴﺮ ** ﹶﺃﻓِﻲ ﺍﻟﺮ ﹾﺃ ﹺ‬
‫ﻉ ﺷﺎ ﹰﺓ ﺑﻌﺪ ﺃﻥ ﺫﹸﺑﺢ‬
‫ﺴﺐُ ﻋَﺘﻮﺩِﻫﻢ ** ﻋﻦ ﺍﺠﻤﻟﹾﺪ ﺣﱴ ﺃﺣﺮ َﺯ ْﺗﻪُ ﺍﻷﻛﺎ ﹺﺭﻡُ ( ﻭﺫﻟﻚ ﺃﻥ ﺑﲏ ﲪﱠﺎﻥ ﺗﺰﻋﻢ ﺃﻥ ﺗﻴﺴﻬﻢ ﻗ َﺮ َ‬
‫َﻋ ْ‬
‫ﻭﺃﻧﻪ ﺃﻟﻘﺤﻬﺎ ‪.‬‬

‫ﺃﻋﺠﻮﺑﺔ ﺍﻟﻀﺄﻥ‬

‫ﻗﺎﻟﻮﺍ ‪ :‬ﰲ ﺍﻟﻀﺄﻥ ﺃﻋﺠﻮﺑﺔﹲ ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﻨﻌﺠﺔ ﺭﲟﺎ ﻋﻈﻤﺖ ﺃﻟﹾﻴَﺘُﻬﺎ ﺣﱴ ﺗﺴﻘ ﹶ‬
‫ﻂ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﳝﻨﻌﻬﺎ ﺫﻟﻚ ﻣﻦ ﺍﳌﺸﻲ‬
‫ﺐ ﻣﻨﻪ ﻭﺫﻟﻚ ﺃﻧﻪ ﻳﺪﻧﻮ ﻣﻨﻬﺎ ﻭﻳﻘﻒ ﻣﻨﻬﺎ ﻣﻮﻗﻔﹰﺎ ﻳﻌ ﹺﺮﻓﹸﻪ ﰒ ﻳﺼﻚّ‬
‫ﺴ َﻤ ْﻊ ﺑﺄﻋﺠ َ‬
‫ﻓﻌﻨﺪ ﺍﻟﻜﺒﺶ ﺭﹺﻓﻖٌ ﰲ ﺍﻟﺴﱢﻔﺎﺩ ﻭﺣِﺬﹾ ﻕٌ ﱂ ُﻳ ْ‬
‫ﺃﺣ َﺪ ﺟﺎﻧﱯ ﺍﻷﻟﻴ ِﺔ ﺑﺼﺪﺭﻩ ﲟﻘﺪﺍ ﹴﺭ ﻣﻦ‬

‫ﻉ ﻣﻦ ﺍﻟﻠﱠﻤﺢ ‪.‬‬
‫ﺍﻟﺼﻚّ ﻳﻌﺮﻓﻪ ﻓﻴﻔﺮﺝ ﻋﻦ ﺣﻴﺎﻫﺎ ﺍﳌﻘﺪﺍﺭ ﺍﻟﺬﻱ ﻻ ﻳﻌﺮﻓﻪ ﻏﲑُﻩ ﰒ ﻳﺴ ﹶﻔﺪُﻫﺎ ﰲ ﺃﺳ َﺮ َ‬

‫ﻓﻀﻞ ﺍﻟﻀﺄﻥ ﻋﻠﻰ ﺍﳌﺎﻋﺰ‬

 ‫ﲪﻞﹸ ﻟﻠﱪﺩ ﻭﺍﳉﹶﻤﺪ ﻭﻟِﻠﺮﱢﻳﺢ ﻭﺍﳌﻄﺮ ‪.‬‬
‫ﻭﻗﺎﻟﻮﺍ ‪ :‬ﻭﺍﻟﻀﺄﻥﹸ ﺃ َ‬
‫ﻗﺎﻟﻮﺍ ‪ :‬ﻭﻣﻦ ﻣﻔﺎﺧﺮ ﺍﻟﻀﺄﻥ ﻋﻠﻰ ﺍﳌﻌﺰ ﺃﻥ ﺍﻟﺘﻤﺜﻴﻞ ﺍﻟﺬﻱ ﻛﺎﻥ ﻋﻨﺪ ﻛﺴﺮﻯ ﻭﺍﻟﺘﱠﺨﻴﲑَ ﺇﳕﺎ ﻛﺎﻥ ﺑﲔ ﺍﻟﻨﻌﺠﺔ ﻭﺍﻟﻨﺨﻠﺔ‬
‫ﺱ ﺇﱃ ﺍﻟﻴﻮﻡ ‪.‬‬
‫ﻭﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﻟﻠﻌﻨﺰ ﺫِﻛﺮ ﻭﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻨﺎ ُ‬
‫ﺱ ﺍﳉﺒﺎ ﹸﻝ ﻭﺍﳌﻌﺰ ﻻ ﺗﻌﻴﺶ‬
‫ﺕ ﺇﱃ ﺍﳌﻌﺰَﻱ ﺃ ْﺳﺮَﻉ ﻭﺃﻣﺮَﺍﺿﻬﺎ ﺃﻛﺜﺮ ﻭﺇﳕﺎ ﻣﻌﺎﺩِﻥ ﺍﻟﻐﻨَﻢ ﺍﻟﻜﺜﲑ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﻳﻌﺘﻤ ُﺪ ﺍﻟﻨﺎ ُ‬
‫ﻭﺍﳌﻮ ُ‬
‫ﻑ ﺍﳌﺎﻋﺰ ﺃﺑﺮ ُﺩ ﻭﻛﺬﻟﻚ ﻛﹸﻼﻫﺎ ﹶﻟﻤَﺎ‬
‫ﺵ ﻣﻦ ﻏِﻠﹶﻆ ﺟُﻠﻮ ِﺩ ﺍﳌﻌﺰ ﻭﻟﻮﻻ ﺃﻥ ﺃﺟﻮﺍ َ‬
‫ﻑ ﺍﻟﻜِﺒﺎﺵ ﺃﻣَﻨﻊُ ﻟﻠﻜِﺒﺎ ﹺ‬
‫ﻫﻨﺎﻙ ﻭﺃﺻﻮﺍ ُ‬
‫ﺖ ﻣﻦ ﺍﻟﺸّﺤﻢ ﻛﻤﺎ ﲢﺘﺸﻲ ‪.‬‬ ‫ﺸ ْ‬
‫ﺍﺣَﺘ َ‬

‫ﲨﺎﻝ ﺫﻛﻮﺭﺓ ﺍﳊﻴﻮﺍﻥ ﻭﻗﺒﺢ ﺍﻟﺘﻴﻮﺱ‬

‫ﻭﺫﻛﻮﺭﺓ ﻛﻞﱢ ﺟﻨﺲ ﺃ ﱡﰎ ﺣُﺴﻨﹰﺎ ﻣﻦ ﺇﻧﺎﺛﻬﺎ ﻭﺭﲟﺎ ﱂ ﻳﻜ ْﻦ ﻟﻺﻧﺎﺙ ﺷﻲﺀٌ ﻣﻦ ﺍﳊﹸﺴ ﹺﻦ ﻭﺗﻜﻮﻥ ﺍﻟﺬﻛﻮﺭ ﹸﺓ ﰲ ﻏﺎﻳﺔ ﺍﳊﺴﻦ‬
‫ﻛﺎﻟﻄﻮﺍﻭﻳﺲ‬

‫ﻭﺍﻟﺘﱠﺪﺍﺭﺝ ﻭﺇﻧﺎﺛﻬﺎ ﻻ ﺗﺪﺍﻧﻴﻬﺎ ﰲ ﺍﳊﹸﺴﻦ ﻭﳍﺎ ﻣﻦ ﺍﳊﺴﻦ ﻣﻘﺪﺍﺭٌ ﻭﺭﲟﺎ ﹸﻛﻦﱠ ﺩﻭ ﹶﻥ ﺍﻟﺬﱡﻛﻮﺭﺓ ﻭﳍﻦّ ﻣﻦ ﺍﳊﺴﻦ ﻣﻘﺪﺍﺭ‬
‫ﻛﺈﻧﺎﺙ ﺍﻟﺪﱠﺭﺍﺭﻳﺞ ﻭﺍﻟﻘﹶﺒَﺞ ﻭﺍﻟﺪﺟﺎﺝ ﻭﺍﻟﹾﺤﻤﺎﻡ ﻭﺍﻟﻮﺭﺍﺷﲔ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ‪.‬‬
‫ﺕ ﺻﻨﺎﻋﺘﻪ ﻭﺇﺫﺍ ﻗﺎﻟﻮﺍ ‪ :‬ﹶﻛﺒﱠﺎﺵ ﻓﺈﳕﺎ ﻳﻌﻨُﻮﻥ ﺑﻴ َﻊ ﺍﻟﻜﺒَﺎﺵ ﻭﺍﲣﺎﺫﻫﺎ‬
‫ﻭﺇﺫﺍ ﻗﺎﻝ ﺍﻟﻨﺎﺱ ‪ :‬ﺗﻴّﺎﺱ ُﻋﺮﹺﻑ ﻣﻌﻨﺎﻩ ﻭﺍﺳﺘُ ﹾﻘ ِﺬ َﺭ ْ‬
‫ﻟﻠﻨﱢﻄﺎﺡ ‪.‬‬
‫ﻭﺍﻟﺘﱡﻴﻮ ﺱُ ﻗﺒﻴﺤﺔ ﺟﺪّﹰﺍ ﻭﺯﺍﺩ ﰲ ﻗﺒﺤﻬﺎ ﺣُﺴْﻦ ﺍﻟﺼﱠﻔﺎﻳﺎ ‪.‬‬
‫ﻭﺇﺫﺍ ﻭﺻﻔﻮﺍ ﺃﻋﺬﺍﻕ ﺍﻟﻨﺨ ﹺﻞ ﺍﻟﻌِﻈﺎﻡ ﻗﺎﻟﻮﺍ ‪ :‬ﻛﺄﻧﱠﻬﺎ ﻛِﺒﺎﺵ ‪.‬‬
‫ﺻﻮّﺭ ﻋُﺒﻴﺪُ ﺍﻟﻠﹼﻪ ﺑﻦ ﺯﻳﺎﺩ ﰲ ﺯﻗﺎﻕ‬
‫ﺴﻴﱠ ِﺔ ﻋُﻠﱢﻘﺖ ﺩُﻭﻳ َﻦ ﺍﳋﻮﺍﰲ ﺃﻭ ﻏﺮﺍﻳﺮَ ﺗﺎ ﹺﺟ ﹺﺮ ﻭ َ‬
‫ﺵ ﺍﻟﺴﱠﺎ ﹺﺟ ِ‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ :‬ﻛﺄﻥﱠ ﻛِﺒﺎ َ‬
‫ﻗﺼﺮﻩ ﺃﺳﺪﹰﺍ ﻭﻛﻠﺒﹰﺎ ﻭﻛﺒﺸﹰﺎ ﻓ ﹶﻘ َﺮﻧَﻪ ﻣﻊ َﺳﺒُﻌﲔ ﻋﻈﻴﻤَﻲ ﺍﻟﺸﺄﻥ ‪ :‬ﻭﺣﺸﻲ‪ ‬ﻭﺃﻫﻠ ﻲّ ﺗﻔﺎﺅ ﹰﻻ ﺑﻪ ‪( .‬‬

‫ﺷﻌﺮ ﰲ ﺫﻡ ﺍﻟﻌﻨﺰ‬

‫ﺽ ﺇﺫﺍ ﻣﺎ ﻟﻘﻴﺘﻪ ** ﻳﻌﺒﱢﺲ ﻛﺎﻟﻐَﻀْﺒﺎﻥ‬

‫ﺖ ﲟﻌﺮﺍ ﹴ‬
‫ﻭﳑﺎ ﺫﻣﱡﻮﺍ ﻓﻴﻪ ﺍﻟﻌﻨﺰ ﺩﻭ ﹶﻥ ﺍﻟﻨﻌﺠ ِﺔ ﻗﻮ ﹸﻝ ﺃﰊ ﺍﻷﺳﻮ ِﺩ ﺍﻟﺪﱡﺅَﱄ ‪ ) :‬ﻭﻟﺴ ُ‬
‫ﺣﲔ ﻳﻘﻮ ﹸﻝ ( ) ﻭﻻ ﺑﹺﺴﺒﺲ ﻛﺎﻟﻌﻨﺰ ﺃﻃﻮ ﹸﻝ ﺭﹺﺳْﻠﻬﺎ ** ﻭﺭﹺﺋﻤﺎﻬﻧﺎ ﻳﻮﻣﺎﻥ ﰒ ﻳﺰﻭ ﹸﻝ ( ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻷﺳﻮﺩ ﺃﻳﻀﹰﺎ ‪ ) :‬ﻭﻣﻦ‬
‫ﺖ ** ﺑﺄﻇﻼﻓﻬﺎ ﻣﺪﻳ ﹰﺔ ﺃﻭ‬
‫ﻚ ﻣﺜ ﹶﻞ ﺍﻟﱵ ﺍﺳﺘﺨﺮﺟ ْ‬
‫ﺧﲑ ﻣﺎ ﻳﺘﻌﺎﻃﻲ ﺍﻟﺮﺟﺎ ﹸﻝ ** ﻧﺼﻴﺤ ﹸﺔ ﺫﻱ ﺍﻟﺮﺃﻱ ﻟﻠﻤﺠﺘﺒﻴﻬﺎ ( ) ﻓﻼ ﺗ ُ‬
‫ﺏ ﳚﻴﻬﺎ (‬
‫ﺑﻔﻴﻬﺎ ( ) ﻓﻘﺎﻡ ﺇﻟﻴﻬﺎ ﻬﺑﺎ ﺫﺍﺑﺢ ** ﻭﻣﻦ ﺗﺪﻉ ﻳﻮﻣﹰﺎ ﺷﻌﻮ ُ‬

‫ﺱ ﺛﹶﻌﺎﻟﺐٌ ** ﻟﺘﺮﻓﻊ ﻣﺎ ﻗﺎﻟﻮﺍ ﻣَﻨَ ﺤْﺘُﻬُﻢ ﺣَﻘﹾﺮَﺍ ( ) ﻓﻜﺎﻧﻮﺍ ﻛﻌﻨ ﹺﺰ ﺍﻟﺴﱠﻮ ِﺀ‬
‫ﺤ ْﺘﲏ ﻣﻦ ﺃﹸﻧﺎ ﹴ‬
‫ﺻﺒﱠ َ‬
‫ﻭﻗﺎﻝ ﻣﺴﻜﲔ ﺍﻟﺪﺍﺭﻣﻲّ ‪ ) :‬ﺇﺫﺍ َ‬
‫ﻚ **‬‫ﲑ ﺍﻟﻨﺎﺱ ﻣﻦ ﺳﻴﻒ ﻣﺎﻟ ٍ‬
‫ﻑ ﻋﻦ ﺣﺘﻔﻬﺎ ﺣَﻔﹾﺮَﺍ ( ﻭﻗﺎﻝ ﺍﻟﻔﺮﺯﺩﻕ ‪ ) :‬ﻭﻛﺎﻥ ﻳُﺠ ُ‬ ‫ﺗﺜﻐُﻮ ﳊﹶﻴْﻨﻬﺎ ** ﻭﲢ ِﻔﺮُ ﺑﺎﻷﻇﻼ ِ‬
‫ﻓﺄﺻﺒﺢ ﻳﺒﻐﻲ ﻧﻔﺴﻪ ﻣﻦ ﻳُﺠﲑُﻫﺎ ( ) ﻭﻛﺎﻥ ﻛﻌﻨﺰ ﺍﻟﺴﱡﻮﺀ ﻗﺎﻣﺖ ﺑﻈﻠﻔﻬﺎ ** ﺇﱃ ﻣُﺪْﻳﺔ ﲢﺖ ﺍﻟﺘﺮﺍﺏ ﺗﺜﲑﻫﺎ ( ﺃﻣﻨﻴﺔ ﺃﰊ‬
‫ﻒ ﺍﻟﻨﻬﺎﺭ ﻭﰲ‬‫ﺐ ﺍﻟ ﹶﻘ ﻼﱠﻝ ﻭﺃﺑﻮ ﺍ ﹸﳍﺬﹶﻳﻞ ﺣﺎﺿﺮ ‪ :‬ﺃﻱﱠ ﺷﻲﺀ ﺗﺸﺘﻬﻲ ﻭﺫﻟﻚ ﻧﺼ ُ‬
‫ﺷﻌﻴﺐ ﺍﻟﻘﻼﻝ ﻭﻗﺎﻝ ﺭﻣﻀﺎ ﹸﻥ ﻷﰊ ﺷُﻌﻴ ﹴ‬
‫ﺏ ﺻﺎﺣﺐ َﺳﻘﹶﻂ ﻭﻟﻪ ﻋﻠﻰ ﺑﺎﺏ ﺣﺎﻧﻮﺗﻪ ﺃﻟﻴﺔﹲ ﻣﻌﻠﻘﺔ‬
‫ﻳﻮ ﹴﻡ ﻣﻦ ﺻَﻴﻒ ﺍﻟﺒﺼﺮﺓ ﻗﺎﻝ ﺃﺑﻮ ﺷﻌﻴﺐ ‪ :‬ﺃﺷﺘﻬﻲ ﺃﻥ ﺃﺟﻲ َﺀ ﺇﱃ ﺑﺎ ﹺ‬
‫ﻣﻦ ﺗﻠﻚ ﺍﳌﺒﺰﱠﺭﺓ ﺍﳌﺸﺮّﺟﺔ ﻭﻗﺪ ﺍﺻﻔﺮّﺕ ﻭﻭَﺩﻛﹸﻬﺎ ﻳﻘﻄﺮ ﻣﻦ‬
 ‫ﺣﺎ ﻕﱢ ﺍﻟﺴﱢﻤَﻦ ﻓﺂﺧُ ﹶﺬ ِﲝﻀْﻨﻬﺎ ﰒ ﺃﻓﺘﺢ ﳍﺎ ﻓﻤﻲ ﻓﻼ ﺃﺯﺍﻝ ﹶﻛﺪْﻣﹰﺎ ﻛﺪﻣﹰﺎ ﻭﻬﻧﺸﹰﺎ ﻬﻧﺸﹰﺎ ﻭﻭﺩﻛﻬﺎ ﻳﺴﻴ ﹸﻞ ﻋﻠﻰ ِﺷﺪْﻗﻲ ﺣﱴ‬
‫ﺃﺑﻠ ﹶﻎ َﻋ ﺠْﺐ ﺍﻟﺬﹼﻧﺐ ﻗﺎﻝ ﺃﺑﻮ ﺍﳍﺬﻳﻞ ‪ :‬ﻭﻳﻠﻚ ﻗﺘﻠﺘَﲏ ﻗﺘﻠﺘﲏ ﻳﻌﲏ ﻣﻦ ﺍﻟﺸﻬﻮﺓ ‪.‬‬

‫ﺑﺎﺏ ﰲ ﺍﳌﺎﻋﺰ‬

‫ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﳌﺎﻋﺰ ‪ :‬ﰲ ﺃﲰﺎﺀ ﺍﳌﺎﻋﺰ ﻭﺻﻔﺎﻬﺗﺎ ﻭﻣﻨﺎﻓﻌﻬﺎ ﻭﺃﻋﻤﺎﳍﺎ ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﻓﻀﻠﻬﺎ ﻓﻤﻦ ﺫﻟﻚ ﺃﻥ ﺍﻟﺼﻔﻴﺔ ﺃﺣﺴﻦ‬
‫ﻣﻦ ﺍﻟﻨﻌﺠﺔ ﻭﰲ ﺍﲰﻬﺎ ﺩﻟﻴﻞ ﻋﻠﻰ ﺗﻔﻀﻴﻠﻬﺎ ﻭﻟﺒﻨﻬﺎ ﺃﻛﺜﺮ ﺃﺿﻌﺎﻓﹰﺎ ﻭﺃﻭﻻﺩُﻫﺎ ﺃﻛﺜ ُﺮ ﺃﺿﻌﺎﻓﹰﺎ ﻭ ُﺯ ْﺑﺪُﻫﺎ ﺃﻛﺜ ُﺮ ﻭﺃﻃﻴﺐ ‪.‬‬
‫ﻭﺯﻋﻢ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺍﻟﻌﺘﱯّ ﺃﻥ ﺍﻟﺘﻴﺲ ﺍﳌﺸْﺮﺍﻃﻲّ ﻗﺮﻉ ﰲ ﻳﻮ ﹴﻡ‬

‫ﻱ ﺑﺜﻤﺎﻧﲔ ﺩﺭﳘﹰﺎ ﻭﺍﻟﺸﺎﺓﹸ‬

‫ﻭﺍﺣﺪ ﻧﻴﱢﻔﹰﺎ ﻭﲦﺎﻧﲔ ﹶﻗ ْﺮﻋَﺔ ﻭﻛﺎﻥ ﻗﺎﻃ َﻊ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻗﺪ ﺑﹺﻴﻊ ﻣﻦ ﻧﺴﻞ ﺍِﳌﺸْﺮﺍﻃﻲّ ﻭﻏﲑﻩ ﺍﳉﺪ ُ‬
‫ﺑﻨﺤ ﹴﻮ ﻣﻦ ﺫﻟﻚ ﻭﲢﻠﺐ ﲬﺴﺔ ﻣَﻜﺎﻛﻴﻚ ﻭﺃﻛﺜﺮ ﻭﺭﲟﺎ ﺑﻴﻊ ﺍﳉﻠﺪ ﺟﻠﺪ ﺍﳌﺎﻋﺰ ﻓﻴﺸﺘَﺮﻳﻪ ﺍﻟﺒﺎﺿﻮﺭَﻛﻲ ﺑﺜﻤﺎﻧﲔ ﺩﺭﳘﹰﺎ‬
‫ﻭﺃﻛﺜﺮ ‪.‬‬
‫ﻭﺍﻟﺸﺎﺓ ﺇﺫﺍ ﻛﺎﻧﺖ ﻛﺬﻟﻚ ﻓﻠﻬﺎ ﻏﹶﻠﱠﺔﹲ ﻧﺎﻓﻌﺔ ﺗﻘﻮﻡ ﺑﺄﻫﻞ ﺍﻟﺒﻴﺖ ‪.‬‬
‫ﻭﺍﻟﻨﻌﺎﻝ ﺍﻟﺒﻘﺮﻳّﺔ ﻣﻦ ﺍﻟﺴﱢﺒﺖ ﻭﻏﲑ ﺍﻟﺴﱢﺒﺖ ﻣﻘﺴﻮ ﻡٌ ﻧﻔﻌُﻬﺎ ﺑﲔ ﺍﳌﺎﻋﺰ ﻭﺍﻟﺒﻘﺮ ﻷﻥ ﻟﻠﺸﱡﺮُﻙ ﻣﻦ ﺟﻠﻮﺩﻫﺎ ﺧﻄﹶﺮﹰﺍ ﻭﻛﺬﻟﻚ‬
‫ﺍﻟﻘِﺒﺎﻝ ﻭﺍﻟﺸﱢﺴْﻊ ‪.‬‬
‫ﺱ ﻭ ﺍﺣ ُﺪ (‬
‫ﺢ ﺍﻟﻨﺎ َ‬
‫ﻒ ﺣُﻤﻴﺪ ﺑﻦ ﹶﺛﻮْﺭ ﺟﻠﺪﹰﺍ ﻣﻦ ﺟﻠﻮﺩﻫﺎ ﻓﻘﺎﻝ ‪ ) :‬ﺗﺘﺎَﺑ َﻊ ﺃﻋﻮﺍﻡٌ ﻋﻠﻴﻨﺎ ﺃﻃﹶﺒْﻨﻬﺎ ** ﻭﺃﻗَﺒ ﹶﻞ ﻋﺎﻡٌ ﺃ ﺻْﻠ َ‬
‫ﻭﻭﺻ َ‬

‫) ﺳﻘﻂ ‪ :‬ﺑﻴﺖ ﺍﻟﺸﻌﺮ ( ) ﻭﺟﺎﺀﺕ ﺑﺬﻱ ﺃﻭﻧﲔ ﻣﺎ ﺯﺍﻝ ﺷﺎﺑﻪ ** ﺗﻌﻤﺮ ﺣﱵ ﻗﻴﻞ ﻫﺎ ﻣﺎﺕ ﺧﺎﻟﺪ ( ﻭﻗﺎﻝ ﺭﺍﺷﺪ ﺑﻦ‬
‫ﺳِﻬﺎﺏُ ‪ ) :‬ﺗﺮﻯ ﺭﺍﺋﺪﺍﺕِ ﺍﳋﻴﻞ ﺣﻮﻝ ﺑﻴﻮﺗﻨﺎ ** ﻛ ِﻤ ْﻌﺰَﻯ ﺍﳊﺠﺎﺯ ﺃ ْﻋ َﻮ َﺯﺗْﻬﺎ ﺍﻟﺰﱠﺭﺍﺋﺐُ (‬

‫ﳊﻢ ﺍﳌﺎﻋﺰ ﻭﺍﻟﻀﺄﻥ‬

‫ﻉ ﺑﺸﺤﻢ ﺍﻟﺜﺮْﺏ ﻭﺍﻟﻜﻠﻴﺔ ﻭﳘﺎ ﻓﻮﻕ ﺷﺤﻢ ﺍﻷﻟﹾﻴﺔ ﻭﺇﺫﺍ ﻣﺪﺣﻮﺍ ﺍﻟﻠﺤ َﻢ ﻗﺎﻟﻮﺍ ‪ :‬ﳊﻢ ﺍﳌﺎﻋﺰ ﺍﳋﹶﺼﻲﱢ‬
‫ﻭﻣﻦ ﻣﻨﺎﻓﻌﻬﺎ ﺍﻹﻧﺘﻔﺎ ُ‬
‫ﺍﻟﺜﱠﲏّ ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬

‫) ﻛﺄﻥ ﺍﻟﻘﻮﻡ ﻋُﺸﱡﻮﺍ ﻟﹶﺤ َﻢ ﺿﺄ ٍﻥ ** ﹶﻓ ُﻬ ْﻢ َﻧ ِﻌ ﺠُﻮﻥ ﻗﺪ ﻣﺎﻟﺖ ﹸﻃ ﻼﹶﻫ ْﻢ ( ﻭﺍﳌﹶﻤﺮﻭﺭﻭﻥ ﺍﻟﺬﻳﻦ ﻳﺼﺮَﻋﻮﻥ ﺇﺫﺍ ﺃﻛﻠﻮﺍ ﳊﻢ‬
‫ﲑ ﺃﻭﺍﻥ ﺍﻟﺼﺮْﻉ ‪.‬‬‫ﺍﻟﻀﺄﻥ ﺍﺷﺘﺪﱠ ﻣﺎ ﻬﺑﻢ ﺣﱴ ﻳﺼﺮﻋَﻬﻢ ﺫﻟﻚ ﰲ ﻏ ﹺ‬
‫ﺖ ﻣﺪﱢ ﺍﻟﺒﺤﺮ ﻭﺯﻳﺎﺩﺓ ﺍﳌﺎﺀ ﻭﻟﺰﻳﺎﺩﺓ ﺍﻟﻘﻤﺮ ﺇﱃ ﺃﻥ‬
‫ﻭﺃﻭﺍﻥ ﺍﻟﺼﱠﺮْﻉ ﺍﻷ ِﻫﻠﱠﺔﹸ ﻭﺃﻧﺼﺎﻑ ﺍﻟﺸﻬﻮﺭ ﻭﻫﺬﺍﻥ ﺍﻟﻮﻗﺘﺎﻥ ﳘﺎ ﻭﻗ ُ‬
‫ﲑ ﺑﺪﺭﹰﺍ ﺃﺛﺮٌ ﺑﻴﱢﻦٌ ﰲ ﺯﻳﺎﺩﺓ ﺍﻟﺪﱢﻣﺎﺀ ﻭﺍﻷﺩﻣﻐﺔ ﻭﺯﻳﺎﺩﺓ ﲨﻴﻊ ﺍﻟﺮﻃﻮﺑﺎﺕ ‪.‬‬
‫ﻳﺼ َ‬

‫ﺃﻣﺜﺎﻝ ﰲ ﺍﳌﻌﺰ ﻭﺍﻟﻀﺄﻥ‬

‫ﻭﻳﻘﺎﻝ ‪ :‬ﻓﻼﻥﹲ ﻣﺎﻋ ﺰٌ ﻣﻦ ﺍﻟﺮﱢﺟﺎﻝ ﻭﻓﻼﻥﹲ ﺃ ْﻣ َﻌﺰُ ِﻣ ْﻦ ﻓﻼﻥ ﻭﺍﻟﻌِﺘﺎﻕ َﻣ ْﻌﺰُ ﺍ ﹶ‬

‫ﳋﻴْﻞ ﻭﺍﻟﱪﺍﺫﻳﻦ ﺿﺄﻬﻧﺎ ﻭﺇﺫﺍ ﻭﺻﻔﻮﺍ ﺍﻟﺮّﺟُﻞ‬
‫ﺑﺎﻟﻀﻌﻒ ﻭﺍﳌﻮﻕ ﻗﺎﻟﻮﺍ ‪ :‬ﻣﺎﻫﻮ ﺇﻻ ﻧﻌﺠﺔﹲ ﻣﻦ ﺍﻟﻨﻌﺎﺝ ﻭﻳﻘﻮﻟﻮﻥ ﰲ ﺍﻟﺘﻘﺪﱘ‬
 ‫ﺖ ﻣﻦ ﺳﺒ َﺪ ﻭﻣﻦ ﻟﺒ ِﺪ ( ) ﻫﻢ ﺗﻘﺎﺫﻓﺖ ﺍﳍﻤﻮﻡ ﻬﺑﺎ ** ﻓﻨﺰﻋﻦ‬ ‫ﺖ ﻣﻦ ﺻﻔ َﺪ ** ﻭﺣﻮﻳ ُ‬‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﻧﺸﱮ ﻭﻣﺎ ﲨﻌ ُ‬
‫ﺲ‬
‫ﺐ ﺍﳌﻄﺎﻣﻊ ﻣﻦ ﻏ ٍﺪ ﻭﻏ ِﺪ ( ) ﻣﻦ ﱂ ﻳﻜ ْﻦ ﷲ ﻣﺘﻬﻤ ﹰﺎ ** ﱂ ﳝ ﹺ‬
‫ﺡ ﻣ ْﻦ ﺣﺴﻤﺖ ﻗﻨﺎﻋﺘُﻪ ** ﺳَﺒ َ‬
‫ﻣﻦ ﺑﻠ ٍﺪ ﺇﱃ ﺑﻠ ِﺪ ( ) ﻳﺎ ﺭﻭ َ‬
‫ﳏﺘﺎﺟﹰﺎ ﺇﱃ ﺃﺣ ِﺪ ( ﻭﻫﺬﺍ ﺷﻌﺮ ﺭﻭﻳﺘُﻪ ﻋﻠﻰ ﻭﺟْﻪ ﺍﻟﺪﻫﺮ ‪.‬‬
‫ﻭﺯﻋﻢ ﱄ ُﺣﺴَﲔ ﺑﻦ ﺍﻟﻀّ ﺤّﺎﻙ ﺃﻧﻪ ﻟﻪ ﻭﻣﺎ ﻛﺎﻥ ِﻟَﻴﺪﱠﻋ َﻲ ﻣﺎ ﻟﻴﺲ ﻟﻪ ‪.‬‬
‫ﻭﻗﺎﻝ ﱄ ﺳﻌﺪﺍ ﹸﻥ ﺍﳌﻜﻔﻮﻑ ‪ :‬ﻻﻳﻜﻮﻥ ‪ :‬ﻓَﻨ َﺰ ْﻋ َﻦ ﻣﻦ ﺑﻠﺪ ﺇﱃ ﺑﻠﹶﺪ ﺑﻞ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﻮﻝ ‪ :‬ﻓﻨﺎﺯﻋﻦ ‪.‬‬

‫ﻓﻀﻞ ﺍﳌﺎﻋﺰ ﻭﻗﺎﻝ ‪ :‬ﻭﺍﳌﺎﻋﺰﺓ ﻗﺪ ﺗُﻮﻟﱠﺪ ﰲ ﺍﻟﺴﻨﺔ ﻣﺮﺗﲔ ﺇﻻ ﻣﺎ ﺃﻟﻘﻲ ﻣﻨﻬﺎ ﰲ ﺍﻟﺪﱢﻳﺎﺱ ﻭﳍﺎ ﰲ ﺍﻟﺪﱢﻳﺎﺱ ﻧﻔﻊٌ ﻣﻮﻗﻌُﻪ ﻛﺒﲑ‬
‫ﻭﺭﲟﺎ ﺑﺎﻋﻮﺍ ﻋﻨﺪﻧﺎ ﺑﻄ َﻦ ﺍﳌﺎﻋﺰ ﺑﺜﻤ ﹺﻦ ﺷﺎ ٍﺓ ﻣﻦ ﺍﻟﻀﺄﻥ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﺍﻷﻗِﻂ ﻟﻠﻤﻌﺰ ﻭﻗﺮﻭﻬﻧﺎ ﻫﻲ ﺍﳌﻨﺘﻔﻊ ﻬﺑﺎ ‪.‬‬
‫ﺐ ﻣﻦ ﺍﳊﻤﻞ ﻭﺃﻛﺮﻡ ﻭﺭﲟﺎ ﻗﺪﻣﻮﺍ ﻋﻠﻰ ﺍﳌﺎﺋﺪ ِﺓ ﺍﳊﻤ ﹶﻞ ﻣﻘﻄﻮﻉ ﺍﻷﻟﻴﺔ ﻣﻦ ﺃﺻﻞ ﺍﻟﺬﱠﻧَﺐ ﻟﻴﻮﻫِﻤُﻮﺍ‬
‫ﻱ ﺃﻃﻴ ُ‬
‫ﻗﺎﻝ ‪ :‬ﻭﺍﳉ ْﺪ ُ‬
‫ﺃﻧﻪ َﺟﺪْﻱ ‪( .‬‬
‫ﺼﺮُ ﺑﺎﻟﻌﻴﺶ ﺍﺳﺘﻌﻤﻠﻮﺍ ﺫﻟﻚ ﺃﻭ‬
‫ﻕ ﻋﻘﻮ ﹺﻝ ﺍﻟﺮّﻋﻴﺔ ﻭﻫﻢ ﺃ ْﺑ َ‬
‫ﻭﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﻭﻋﻘﻮ ﹸﻝ ﺍﳋﻠﻔﺎﺀ ﻓﻮ َ‬
‫ﺏ ﺍﻟُﺒﺮّ ﺑﺼﻐﺎﺭ ﺍﳌﻌﺰﻯ ‪.‬‬‫ﺗﺮﻛﻮﻩ ﻓﻘﺎﻝ ‪ :‬ﺃﺗُ َﺮ ْﻭ ﹶﻥ ﺃﱐ ﻻ ﺃﻋ ﹺﺮ ﻑُ ﺍﻟﻄﻴﺒﺎﺕ ﻟﺒﺎ ُ‬

‫ﺕ ﺃﺯﻣﺎ ِﻥ ﺍﳊﻤﻞ ﻭﺍﻟﻮﺿﻊ ﻟﻴﻜﻮﻥ ﳍﻢ ﰲ ﻛﻞ‬

‫ﻭﻣﻠﻮﻛﻨﺎ ﻳُﺤﻤَﻞ ﻣﻌﻬﻢ ﰲ ﺃﺳﻔﺎﺭﻫﻢ ﺍﻟﺒﻌﻴﺪﺓ ﺍﻟﺼﻔﺎﻳﺎ ﺍﳊﻮﺍﻣ ﹸﻞ ﺍﳌﻌﺮﻭﻓﺎ ُ‬
‫ﻣﻨﺰ ﹴﻝ ﺟﹺﺪﺍﺀٌ ُﻣ َﻌﺪﱠﺓ ﻭﻫﻢ ﻳﻘﺪﺭﻭﻥ ﻋﻠﻰ ﺍﳊﹸﻤﻼ ِﻥ ﺍﻟﺴﱢﻤﺎﻥ ﺑﻼ ﻣﺆﻭﻧﺔ ‪.‬‬
‫ﻭﺍﻟﻌَﻨﺎﻕ ﺍﳊﻤﺮﺍﺀ ﻭﺍﳉِﺪﺍﺀُ ﻫﻲ ﺍﳌﺜﻞ ﰲ ﺍﳌﻌْﺰ ﻭﺍﻟﻄﱢﻴﺐ ﻭﻳﻘﻮﻟﻮﻥ ‪ :‬ﺟﹺﺪﺍﺀ ﺍﻟﺒَﺼﺮﺓ ﻭﺟﹺﺪﺍﺀ ﹶﻛﺴْﻜﺮ ‪.‬‬
‫ﺴﻪُ ﲢﺖ ﺍﻟ ﹶﻘﺪُﻭﻡ ﻭﺍﳌﺜﻘﹶﺐ ﻭﺍﳌﻴﺸﺎﺭ ‪.‬‬
‫ﻭﺳﻠﹾﺦ ﺍﳌﺎﻋﺰ ﻋﻠﻰ ﺍﻟ ﹶﻘﺼﱠﺎﺏ ﺃﻫﻮَﻥ ﻭﺍﻟﻨﱠ ﺠّﺎﺭ ﻳﺬﻛﺮ ﰲ ﺧﺼﺎﻝ ﺍﻟﺴﱠﺎﺝ َﺳﹶﻠ َ‬

‫ﺃﻣﺎﺭﺍﺕ ﲪﻞ ﺍﻟﺸﺎﺓ‬

‫ﺖ ﺷَﻌْﺮﻬﺗﺎ ﻭﺍﺳﺘﻔﺎﺿﺖ ﺧﺎﺻﺮﻬﺗﺎ ‪.‬‬

‫ﻑ ﲪ ﹶﻞ ﺷﺎﺗﻚ ﻗﺎﻝ ‪ :‬ﺇﺫﺍ ﺗﻮﺭﱠﻡ ﺣﻴَﺎﻫﺎ ﻭﺩ َﺟ ْ‬
‫ﻭﻗﻴﻞ ﻷﻋﺮﺍﰊ ‪ :‬ﺑﺄﻱ ﺷﻲ ٍﺀ ﺗﻌﺮ ُ‬

‫ﺝ ‪ ) .‬ﺍِﳌ ْﺮ ِﻋ ﹺﺰ ﻱﱢ ﻭﻗﺮﺍﺑﺔ‬
‫ﺏ ﺍﻹﺳﻼﻡ ﺩﺍ ﹴ‬
‫ﺏ ﺍﻹﺳﻼﻡ ﻭﻛﺎﻥ ﺫﻟﻚ ﻭﺛﹶﻮ ُ‬
‫ﻭﻟﻠﺪﺍﺟﻲ ﻳﻘﺎﻝ ‪ :‬ﻗﺪ ﻛﺎﻥ ﺫﻟﻚ ﻭﻗﺪ َﺩﺟَﺎ ﺛﻮ ُ‬
‫ﺍﳌﺎﻋﺰﺓ ﻣﻦ ﺍﻟﻨﺎﺱ ( ﻗﺎﻝ ‪ :‬ﻭﻟﻠﻤﺎﻋﺰ ﺍِﳌ ْﺮ ِﻋ ﹺﺰﻱّ ﻭﻟﻴﺲ ﻟﻠﻀﺄﻥ ﺇﻻ ﺍﻟﺼﻮﻑ ‪.‬‬
‫ﳋﺰَﺯ‬
‫ﻭﺍﻟﻜِﺴَﺎﺀُ ﻛﻠﻬﺎ ﺻﻮﻑٌ ﻭﻭﺑﺮ ﻭﺭﻳﺶٌ ﻭﺷﻌﺮٌ ﻭﻟﻴﺲ ﺍﻟﺼﻮﻑ ﺇﻻ ﻟﻠﻀﺄﻥ ﻭﺫﻭﺍﺕ ﺍﻟﻮ ﺑﺮ ﻛﺎﻹﺑﻞ ﻭﺍﻟﺜﻌﺎﻟﺐ ﻭﺍ ﹸ‬
‫ﻭﺍﻷﺭﻧﺐ ﻭﻛﻼﺏ‬

‫ﺍﳌﺎﺀ ﻭﺍﻟﺴّﻤﱡﻮﺭ ﻭﺍﻟﻔﹶﻨَﻚ ﻭﺍﻟﻘﺎﻗﹸﻢ ﻭﺍﻟﺴﱢﻨﺠﺎﺏ ﻭﺍﻟﺪﱢﺑﺎﺏ ‪.‬‬

‫ﻭﺍﻟﱵ ﳍﺎ ﺷﻌﺮ ﻛﺎﻟﺒﻘﺮ ﻭﺍﳉﻮﺍﻣﻴﺲ ﻭﺍﳌﺎﻋﺰ ﻭﺍﻟﻈﺒﺎﺀ ﻭﺍﻷُﺳْﺪ ﻭﺍﻟﻨﻤﻮﺭ ﻭﺍﻟﺬﺋﺎﺏ ﻭﺍﻟﺒُﺒﻮﺭ ﻭﺍﻟﻜﻼﺏ ﻭﺍﻟﻔﻬﻮﺩ ﻭﺍﻟﻀﺒﺎﻉ‬
‫ﻭﺍﻟﻌِﺘﺎﻕ ﻭﺍﻟﱪﺍﺫﻳﻦ ﻭﺍﻟﺒﻐﺎﻝﹺ ﻭﺍﳊﻤﲑ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ‪.‬‬
 ‫ﻕ ﲨﻴﻊ ﺍﳊﻴﻮﺍﻥ ﰲ ﺍﳉﻤﺎﻝ ﻭﺍﻻﻋﺘﺪﺍﻝ ﻭﰲ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻜﺮﻡ ﺫﻭ ﺷﻌﺮ ‪.‬‬‫ﻭﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﺟﻌﻠﻪ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻓﻮ َ‬
‫ﻓﺎﳌﺎﻋﺰﺓ ﺑﻘﺮﺍﺑﺘﻬﺎ ﻣﻦ ﺍﻟﻨﺎﺱ ﻬﺑﺬﺍ ﺍﳌﻌﲎ ﺃﻓﺨﺮ ﻭﺃﻛﺮﻡ ‪.‬‬

‫ﺍﳌﺎﻋﺰ ﺍﻟﱵ ﻻ ﺗﺮﺩ‬

‫ﺐ ﻭﺍﺩ ﻭﺃﺭﻃﺒﻪ ﺃﻟﻴﺲ ﻫﺬﺍ ﻣﻦ ﺃﻋﺠﺐ ﺍﻟﻌ ﺠَﺐ‬

‫ﺴﺐُ ﻭﺍﺩﻳَﻬﻢ ﺃﺧﺼ َ‬
‫ﻭﺯﻋﻢ ﺍﻷﺻﻤﻌﻲﱡ ﺃﻥ ﻟﺒﲏ ُﻋﻘﹶﻴ ﹴﻞ ﻣﺎﻋﺰﹰﺍ ﻻ ﺗﺮﹺﺩ ﻓﺄ َِﺣ َ‬
‫‪.‬‬

‫ﺟﻠﻮﺩ ﺍﳌﺎﻋﺰ‬

‫ﺏ ﻭﺍﻟﺰﱢﻗﺎﻕ ﻭﺁﻟﺔ ﺍﳌﺸﺎﻋِﻞ ﻭﻛ ﱡﻞ ﻧِﺘ ﺤْﻲ ﻭﺳﻌْﻦ ﻭ َﻭﻃﹾﺐ ﻭ ُﺷ ﹶﻜﻴﱠﺔ ﻭﺳِﻘﺎ ٍﺀ ﻭ َﻣﺰَﺍ َﺩ ٍﺓ ﻣﺴﻄﻮﺣ ﹰﺔ‬
‫ﻭﻣﻦ ﺟﻠﻮﺩﻫﺎ ﺗﻜﻮﻥ ﺍﻟﻘِﺮ ُ‬
‫ﻛﺎﻧﺖ ﺃﻭ ﻣﺜﻠﻮﺛﺔ ﻭﻣﻨﻬﺎ ﻣﺎﻳﻜﻮﻥ ﺍﳋﻮﻥ ﻭ ِﻋ ﹾﻜﻢُ ﺍﻟﺴﱠﻠﹾﻒ ﻭﺍﻟﺒﻄﺎﺋﻦ‬

‫ﺏ ﺍﳌﻠﻮﻙ ﻭﺑﻘﺒﺎﺏ ﺍﻷﺩَﻡ ﺗﺘﻔﺎﺧﺮ‬ ‫ﳉﺮُﺏ ﻭﻣﻦ ﺍﳌﺎﻋﺰﺓ ﺗﻜﻮﻥ ﺃﻧﻄﺎﻉ ﺍﻟﺒُﺴﻂ ﻭﺟﹺﻼﻝ ﺍﻷﺛﻘﺎﻝ ﰲ ﺍﻷﺳﻔﺎﺭ ﻭﺟﹺﻼﻝ ﻗِﺒﺎ ﹺ‬‫ﻭﺍ ﹸ‬
‫ﻚ ﻓﺈﱐ ﻣﻦ ﺑﲏ ﺃ َﺳ ٍﺪ ** ﺃﻫ ﹺﻞ‬
‫ﺐ ﺇﻟﻴ َ‬
‫ﺍﻟﻌﺮﺏ ﻭﻟﻠﻘﺒﺎﺏ ﺍﳊﻤﺮ ﻗﺎﻟﻮﺍ ‪ :‬ﻣﻀﺮ ﺍﳊﻤﺮﺍﺀ ﻭﻗﺎﻝ ﻋَﺒﻴﺪ ﺑﻦ ﺍﻷﺑﺮﺹ ‪ ) :‬ﻓﺎﺫﻫ ْ‬
‫ﺍﻟﻘِﺒﺎﺏ ﻭﺃﻫ ﹺﻞ ﺍﳉﹸﺮ ِﺩ ﻭﺍﻟﻨﺎﺩﻱ (‬

‫ﺍﻟﻔﺨﺮ ﺑﺎﳌﺎﻋﺰ‬

‫ﻭﻗﺎﻟﻮﺍ ‪ :‬ﻭﻓﺨﺮﰎ ﺑﻜﺒﺸﺔ ﻭﻛﺒﻴﺸﺔ ﻭﺃﰊ ﻛﺒﺸﺔ ﻓﻤِﻨﱠﺎ ﻋﻨﺰ ﺍﻟﻴﻤﺎﻣﺔ ﻭﻋﻨﺰ ﻭﺍﺋﻞ ﻭﻣﻨﺎ ﻣﺎﻋﺰ ﺑﻦ ﻣﺎﻟﻚ ﺻﺎﺣﺐ ﺍﻟﺘﻮﺑﺔ‬
‫ﺍﻟﻨﱠﺼﻮﺡ ‪.‬‬

‫ﺐ ﺍﳌﺎﻋﺰ ‪ :‬ﻭﻃﻌﻨﺘﻢ ﻋﻠﻰ ﺍﳌﺎﻋﺰﺓ ﲝﻔﺮﻫﺎ ﻋﻦ ﺣﺘﻔﻬﺎ ﻓﻘﺪ ﻗﻴﻞ ﺫﻟﻚ ﻟﻠﻀﺄﻥ ‪ .‬ﻣﻦ ﺫﻟﻚ ﺍﻟﺒﻜﺮﻱ ﻟﻠﻐﻨﱪﻳﺔ‬ ‫ﻭﻗﺎﻝ ﺻﺎﺣ ُ‬
‫ﻭﻫﻲ ﻗﻴﻠﺔ ﻭﺻﺎﺭ ﻣﻌﻬﺎ ﺇﱃ ﺍﻟﻨﱯ ﻓﺴﺄﻟﻪ ﺍﻟﺪﻫﻨﺎﺀ ﻓﺎﻋﺘﺮﺿﺖ ﻋﻨﻪ ﻗﻴﻠﺔ ﻓﻘﺎﻝ ﳍﺎ ﺍﻟﺒﻜﺮﻱ ‪ :‬ﺇﱐ ﻭﺇﻳﺎﻙ ﻛﻤﺎ ﻗﺎﻝ ﺍ ﻟﻘﺎﺋﻞ ‪:‬‬
‫ﻼ ﻓﺈﻧﻚ ﻣﺎ ﻋﻠﻤﺖ ‪ :‬ﺟﻮﺍﺩﹰﺍ ﺑﺬﻱ ﺍﻟﺮﺟﻞ ﻫﺎﺩﻳﹰﺎ ﰲ ﺍﻟﻠﻴﻠﺔ‬
‫ﻋﻦ ﺣﺘﻔﻬﺎ ﺗﺒﺤﺚ ﺿﺄﻥ ﺑﺄﻇﻼﻓﻬﺎ ﻓﻘﺎﻟﺖ ﻟﻪ ﺍﻟﻌﻨﱪﻳﺔ ‪ :‬ﻣﻬ ﹰ‬
‫ﺍﻟﻈﻠﻤﺎﺀ ﻋﻔﻴﻔﹰﺎ ﻋﻦ ﺍﻟﺮﻓﻴﻘﺔ ﻓﻘﺎﻝ ‪ :‬ﻻ ﺯﻟﺖ ﻣﺼﺎﺣﺒﹰﺎ ﺑﻌﺪ ﺃﻥ ﺃﺛﻨﻴﺖ ﻋﻠﻲ ﲝﻀﺮﺓ ﺍﻟﺮﺳﻮﻝ ﻬﺑﺬﺍ‬

‫ﺿﺮﺭ ﺍﻟﻀﺄﻥ ﻭﻧﻔﻊ ﺍﳌﺎﻋﺰ‬

‫ﻭﻗﺎﻟﻮﺍ ‪ :‬ﻭﺍﻟﻨﻌﺠﺔ ﺣﺮﺏ ﻭﺍﲣﺎﺫﻫﺎ ﺧﺴﺮﺍﻥ ﺇﻻ ﺃﻥ ﺗﻜﻮﻥ ﰲ ﻧﻌﺎﺝ ﺳﺎﺋﻤﺔ ﻷﻬﻧﺎ ﻻ ﺗﺮﻓﻊ ﺭﺃﺳﻬﺎ ﻣﻦ ﺍﻷﻛﻞ ‪ .‬ﻭﺍﻟﻨﻌﺠﺔ‬
‫ﺁﻛ ﹸﻞ ﻣﻦ ﺍﻟﻜﺒﺶ‬

‫ﻭﺍﳊﺠﺮ ﺁﻛﻞ ﻣﻦ ﺍﻟﻔﺤﻞ ﻭﺍﻟﺮﻣﻜﺔ ﺁﻛﻞ ﻣﻦ ﺍﻟﱪﺫﻭﻥ ‪ .‬ﻭﺍﻟﻨﻌﺠﺔ ﻻ ﻳﻘﻮﻡ ﻧﻔﻌﻬﺎ ﲟﺆﻭﻧﺘﻬﺎ ‪ .‬ﻭﺍﻟﻌﻨﺰ ﲤﻨ ُﻊ ﺍﳊﻲﱠ ﺍﳉﻼﺀ‬
‫ﻓﺈﻥ ﺍﻟﻌﺮﺏ ﺗﻘﻮﻝ ‪ :‬ﺇﻥ ﺍﻟﻌﻨﻮﻕ ﲤﻨﻊ ﺍﳊﻲﱠ ﺍﳉﻼﺀ ‪.‬‬
 ‫ﻭﺍﻟﺼﻔﻴﺔ ﻣﻦ ﺍﻟﻌﺮﺍﺏ ﺃﻏﺮﺭ ﻣﻦ ُﲞﺘﻴ ٍﺔ ﺑﻌﻴﺪﹰﺍ ‪.‬‬
‫ﻭﻳﻘﺎﻝ ‪ :‬ﺃﲪﻖ ﻣﻦ ﺭﺍﻋﻲ ﺿﺄﻥ ﲦﺎﻧﲔ ‪.‬‬

‫ﻛﺮﻡ ﺍﳌﺎﻋﺰ‬

‫ﺱ ﺍﻷﻇﻼﻑ ﻭﻛﺮﺍﻣﻬﺎ ﺑﺎﳌﻌﺰ ﺃﺷﺒﻪ ﻷﻥ ﺍﻟﻈﺒﺎﺀ ﻭﺍﻟﺒﻘﺮ ﻣﻦ ﺫﻭﺍﺕ ﺍﻷﺫﻧﺎﺏ ﻭﺍﻟﺸﻌﺮ ﻭﻟﻴﺴﺖ ﻣﻦ ﺫﻭﺍﺕ‬
‫ﻭﺃﺻﻨﺎﻑ ﺃﺟﻨﺎ ﹺ‬
‫ﺍﻷﻻﻳﺎ ﻭﺍﻟﺼﻮﻑ ‪ .‬ﻭﺍﻟﺸﻤُﻞ ﻭﺍﻟﺘﻌﺎﻭﻳﺬ ﻭﺍﻟﻘﻼﺋﺪ ﺇﳕﺎ ﺗﺘﺨﺬ ﻟﻠﺼﻔﺎﻳﺎ ﻭﻻ ﺗُﺘﺨﺬ‬

‫ﻟﻠﻨﻌﺎﺝ ﻭﻻ ﳜﺎﻑ ﻋﻠﻰ ﺿﺮﻭﻋﻬﺎ ﺍﻟﻌﲔ ﻭﺍﻟﻨﻔﺲ ‪.‬‬

‫ﻭﺍﻷﺷﻌﺎﺭ ﺍﻟﱵ ﻗﻴﻠﺖ ﻓﻠﻲ ﺍﻟﺸﺎﺀ ﺇﺫﺍ ﺗﺄﻣﻠﺘﻬﺎ ﻭﺟﺪﺕ ﺃﻛﺜﺮﻫﺎ ﰲ ﺍﳌﻌﺰ ‪ :‬ﰲ ﺻﻔﺎﻳﺎﻫﺎ ﻭﰲ ﺣﻮﻫﺎ ﻭﰲ ﺗﻴﻮﺳﻬﺎ ﻭﰲ‬
‫ﻋﻨﻮﻗﻬﺎ ﻭﺟﺪﺍﺋﻬﺎ ‪ .‬ﻭﻗﺎﻝ ﳐﺎﺭﻕ ﺍﺑﻦ ﺷﻬﺎﺏ ﺍﳌﺎﺯﱐ ﻭﻛﺎﻥ ﺳﻴﺪﹰﺍ ﻛﺮﳝﹰﺎ ﻭﻛﺎﻥ ﺷﺎﻋﺮﹰﺍ ﻓﻘﺎﻝ ﻳﺼﻒ ﺗﻴﺲ ﻏﻨﻤﻪ ‪) :‬‬
‫ﻭﺭﺍﺣﺖ ﺃ ﺻَﻴﻼﻧﹰﺎ ﻛﺄﻥ ﺿﺮﻭﻋَﻬﺎ ** ﺩﻻﺀ ﻭﻓﻴﻬﺎ ﻭﺍﺗﺪُ ﺍﻟﻘﺮﻥ ﻟﺒﻠﺐ ( ) ﻟﻪ ﺭﻋﺜﺎﺕ ﻛﺎﻟﺸﱡﻨﻮﻑ ﻭ ﹸﻏﺮﱠﺓﹲ ** ﺷﺪﻳ ﺦٌ ﻭﻟﻮﻥ‬
‫ﺐ ( ) ﺇﺫﺍ ﺩﻭﺣﺔﹲ ﻣﻦ ﳐﻠﻒ ﺍﻟﻀﺎﻝ ﺃﺭﺑﻠﺖ ** ﻋﻄﺎﻫﺎ ﻛﻤﺎ ﻳﻌﻮﺫﹸﺭﻯ ﺍﻟﻀﺎﻝ ﻗ ْﺮ َﻫﺐُ (‬ ‫ﻛﺎﻟﻮﺫﻳﻠﺔ ﻣﺬﹸﻫ ُ‬

‫) ﺗﻼﺩ ﺭﻗﻴﻖ ﺍﳋﺪّ ﺇ ﹾﻥ ُﻋﺪﱠ ﳒﺮ ُﻩ ** ﻓﺼﺮﺩﺍﻥ ﻧﻌ َﻢ ﺍﻟﻨﺠﺮ ﻣﻨﻪ ﻭﺃﺷﻌﺐ ( ﺃﺑﻮ ﺍﻟ ُﻐﺮﱢ ﻭﺍﳊﻮﱢ ﺍﻟﻠﻮﺍﰐ ﻛﺄﻬﻧﺎ ﻣﻦ ﺍﳊﺴﻦ ﰲ‬
‫ﺐ ( ) ﺗﺮﻯ ﺿﻴﻔﻬﺎ ﻓﻴﻬﺎ‬
‫ﻕ ﻣﻨﻬﺎ ﲢﻠ ُ‬‫ﺐ ) ﺇﺫﺍ ﻃﺎﻑ ﻓﻴﻬﺎ ﺍﳊﺎﻟﺒﺎ ِﻥ ﺗﻘﺎﺑﻠﺖ ** ﻋﻘﺎﺋ ﹸﻞ ﰲ ﺍﻷﻋﻨﺎ ﹺ‬ ‫ﺍﻷﻋﻨﺎﻕ ﺟﺰ ﻉٌ ﻣﺜﻘ ُ‬
‫ﺏ ( ﻗﺎﻝ ‪ :‬ﻓﻮﻓﺪ ﺍﺑﻦ ﻗﻴﺲ ﻫﺬﺍ ﻋﻠﻰ ﺍﻟﻨﻌﻤﺎﻥ ﻓﻘﺎﻝ ﻟﻪ ‪ :‬ﻛﻴﻒ‬ ‫ﻒ ﺍﺑﻦ ﻗﻴﺲ ﺟﺎﺋﻊٌ ﻳﺘﺤﻮ ُ‬ ‫ﻳﺒﻴﺖ ﺑﻐﺒﻄ ٍﺔ ** ﻭﺿﻴ ُ‬
‫ﻕ ﻓﻴﻜﻢ ﻗﺎﻝ ‪ :‬ﺳﻴﺪ ﺷﺮﻳﻒ ﻣﻦ ﺭﺟﻞ ﳝﺪﺡ ﺗﻴﺴﻪ ﻭﻳﻬﺠﻮ ﺍﺑﻦ ﻋﻤﻪ‬
‫ﺍﳌﺨﺎﺭ ُ‬

‫ﺏ ﻓﻼ ﺗﺮﻭﻯ ‪ .‬ﻭﺫﻟﻚ ﻣﻦ ﻣﺜﺎﻟﺒﻬﺎ ‪( .‬‬

‫ﺕ ﻏﺜﺎﺛﹰﺎ ﻭﺍِﳌ ﺠَﺮ ‪ :‬ﺃﻥ ﺗﺸﺮ َ‬
‫ﺖ ﺿﺎﻧﹰﺎ ﺃﳎﺮ ْ‬
‫ﻭﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ ‪ :‬ﺃﻧﻌ ُ‬
‫ﻭﻗﺎﻝ ﺭﺟﻞ ﻟﺒﻌﺾ ﻭﻟﺪ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻋﺒ ِﺪ ﺍﳌﻠﻚ ‪ :‬ﻣﺎﺗﺖ ﺃﻣﱡﻚ ﺑﻐﺮﹰﺍ ﻭﺃﺑﻮﻙ ﺑﺸﻤﺎ ‪.‬‬
‫ﺖ ﻣﺆﺩﻳﹰﺎ ** ﻣﻨﻴﺤﺘﻨﺎ ﻛﻤﺎ ﺗﺆﺩﻯ ﺍﳌﻨﺎﺋﺢ ( ) ﻓﺈﻧﻚ ﻟﻮ ﺃﺩﻳﺖ ﺻﻌﺪ ﹶﺓ ﱂ ﺗﺰ ﹾﻝ **‬
‫ﻭﻗﺎﻝ ﺃﻋﺮﺍﰊ ‪ ) :‬ﻣﻮﱃ ﺑﲏ ﺗﻴ ﹴﻢ ﺃﻟﺴ َ‬
‫ﺢ(‬
‫ﺖ ﰲ ﻟﻴﻠ ٍﺔ ﺭﺟﺒﻴﺔٍ ** ﻷﺭﻭﺍﻗﻬﺎ ﻫﻄﻞﹲ ﻣﻦ ﺍﳌﺎﺀ ﺳﺎﻓ ُ‬
‫ﺢ ﺭﺍﺑﺢ ( ) ﻭﻟﻮ ﺃﺷﻠﻴ ْ‬
‫ﺑﻌﻠﻴﺎﺀ ﻋﻨﺪﻱ ﻣﺎ ﺍﺑﺘﻐﻰ ﺍﻟﺮﺑ َ‬

‫ﺡ ( ) ﻭﻭﻳ ﹸﻞ ﺃﻣﻬﺎ ﻛﺎﻧﺖ ﻧﺘﻴﺠﺔﹶ ﻭﺍﺣﺪ ** ﺗﺮﺍﻣﻰ ﻬﺑﺎ‬

‫ﲔ ﻭﺿﺮﻋُﻬﺎ ** ﺃﻣﺎ َﻡ ﺻﻔﺎﻗﹶﻴﻬﺎ ﻣﺒﺪﱞ ﻣﻀﺎﺭ ُ‬
‫) ﳉﺎﺀﺕ ﺃﻣﺎ َﻡ ﺍﳊﺎﻟﺒ ﹺ‬
‫ﺑﻴ ُﺪ ﺍﻹﻛﺎﻡ ﺍﻟﻘﺮﺍﻭﺡ ( ﺃﺻﻨﺎﻑ ﺍ ﻟﻈﻠﻒ ﻭﺃﺻﻨﺎﻑ ﺍﳊﺎﻓﺮ ﻟﻴﺲ ﺳﺒﻴﻞﹸ ﺍﻟﻈﻠﻔِﻔﻲ ﺍﻟﺘﺸﺎﺑﻪ ﺳﺒﻴﻞﹶ ﺃﺻﻨﺎﻑ ﺍﳊﺎﻓﺮ ﻭﺍﳋﻔﺔ ‪.‬‬
‫ﻭﺍﺳﻢ ﺍﻟﻨﻌﻢ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ ﻭﺍﻟﻐﻨﻢ ‪ .‬ﻭﺑﻌﺪ ﺑﻌﺾ ﺍﻟﻈﻠﻒ ﻣﻦ ﺑﻌﺾ ﻛﺒﻌﺪﻩ ﻣﻦ ﺍﳊﺎﻓﺮ ﻭﺍﳋﻒ ﻷﻥ‬
‫ﺍﻟﻈﻠﻒ ﻟﻠﻀﺄﻥ ﻭﺍﳌﻌﺰ ﻭﺍﻟﺒﻘﺮ ﻭﺍﳉﻮﺍﻣﻴﺲ ﻭﺍﻟﻈﺒﺎﺀ ﻭﺍﳋﻨﺎﺯﻳﺮ ﻭﺑﻘﺮ ﺍﻟﻮﺣﺶ ﻭﻟﻴﺲ ﺑﲔ ﻫﺬﻩ ﺍﻷﺟﻨﺎﺱ ﺗﺴﺎﻓﺪ ﻭﻻ‬
‫ﺗﻼﻗﺢ ﻻ ﺍﻟﻐﻨﻢ ﰲ ﺍﻟﻐﻨﻢ ﻣﻦ ﺍﻟﻀﺄﻥ ﻭﺍﳌﺎﻋﺰ ﻭﻻ ﺍﻟﻐﻨﻢ ﰲ ﺳﺎﺋﺮ ﺍﻟﻈﻠﻒ ﻭﻻ ﺷﻲﺀ ﻣﻦ ﺳﺎﺋﺮ ﺗﻠﻚ ﺍﻷﺟﻨﺎﺱ ﺗﺴﺎﻓ ُﺪ‬
‫ﻏﲑﻫﺎ ﺃﻭ ﺗُﻼﻗِ ﺤُﻬﺎ ‪ .‬ﻓﻬﻲ ﲣﺘﻠﻒ‬

‫ﰲ ﺍﻟﺼﻮﻑ ﻭﺍﻟﺸﻌﺮ ﻭﰲ ﺍﻷﻧﺲ ﻭﺍﻟﻮﺣﺸﺔ ﻭﰲ ﻋﺪﻡ ﺍﻟﺘﻼﻗﺢ ﻭﺍﻟﺘﺴﺎﻓﺪ ﻭﻟﻴﺲ ﻛﺬﻟﻚ ﺍﳊﺎﻓﺮ ﻭﺍﳋﻒ ‪ ) .‬ﺭﺟَﺰ ﰲ‬
‫ﺠ ﹴﺮ ﺻُﻐْﺮَﺍﻫُﻤﺎ ( ﻗﻮﻟﻪ ‪ :‬ﺻﺎﻟﻎﹲ ﻳﺮﻳﺪ ﺍﻧﺘﻬﺎﺀ‬
‫ﺍﻟﻌﻨﺰ ( ﻭﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ ‪ ) :‬ﹶﻟﻬَﻔﻲ ﻋﻠﻰ ﻋﻨْﺰﻳﻦ ﻻ ﺃﻧﺴﺎﳘﺎ ** ﻛﺄﻥﱠ ِﻇﻞﱠ َﺣ َ‬
‫ﺍﻟﺴﻦّ ﻭﺍﳌﻌﻄﺮﺓ ‪ :‬ﺍﳊﻤﺮﺍﺀ ﻣﺄﺧﻮﺫﺓ ﻣﻦ ﺍﻟﻌِﻄﺮ ﻭﻗﻮﻟﻪ ‪ :‬ﻛﺄﻥ ﻇﻞﹼ ﺣ ﺠَﺮ ﺻُﻐﺮﺍﳘﺎ ﻳﺮﻳﺪ ﺃﻬﻧﺎ ﻛﺎﻧﺖ ﺳﻮﺩﺍﺀ ﻷﻥ ِﻇﻞﱠ‬
 ‫ﺍﳊ ﺠَﺮ ﻳﻜﻮ ﹸﻥ ﺃﹶﺳﻮ َﺩ ﻭﻛﻠﻤﺎ ﻛﺎﻥ ﺍﻟﺴﺎﺗﺮ ﺃﺷﺪﱠ ﺍﻛﺘﻨﺎﺯﺍﹰ ﻛﺎﻥ ﺍﻟﻈ ﱡﻞ ﺃﺷﺪﱠ ﺳﻮﺍﺩﹰﺍ ‪.‬‬
‫ﻗﻮﳍﻢ ﺃﻇﻞ ﻣﻦ ﺣﺠﺮ ﻭﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ‪ :‬ﻟﻴﺲ ﺷﻲﺀٌ ﺃﻇﻞﱠ ﻣﻦ ﺣ ﺠَﺮ ﻭﻻ ﺃﺩﻓﺄ ﻣﻦ ﺷ ﺠَﺮ ﻭﻟﻴﺲ ﻳﻜﻮﻥ ﻇ ﱞﻞ ﺃﺑ َﺮ َﺩ ﻭﻻ‬
‫ﺃﺷﺪﱠ ﺳﻮﺍﺩﹰﺍ ﻣﻦ ﻇﻞﱢ ﺟﺒﻞ ﻭﻛﻠﻤﺎ ﻛﺎﻥ ﺃﺭﻓﻊ‬

‫ﻂ ﺍﻟﺸﻤﺲ ﺃﺑﻌَﺪ ﻭﻛﺎﻥ ﺃﻛﺜﺮ ﻋﺮﺿﹰﺎ ﻭﺃﺷﺪﱠ ﺍﻛﺘﻨﺎﺯﺍﹰ ﻛﹶﺎﻥ ﺃﺷﺪﱠ ﻟﺴﻮﺍﺩ ﻇﻠﻪ ‪.‬‬
‫ﺴ ِﻘ ﹶ‬
‫َﺳﻤْﻜﹰﺎ ﻭﻛﺎﻥ َﻣ ْ‬
‫ﻭﻳﺰﻋﻢ ﺍﳌﻨ ﺠﱢﻤﻮﻥ ﺃﻥ ﺍﻟﻠﻴ ﹶﻞ ﻇ ﱞﻞ ﺍﻷﺭﺽ ﻭﺇﳕﺎ ﺍﺷﺘﺪﱠ ﺟﺪّﹰﺍ ﻷﻧﻪ ﻇ ﱡﻞ ﻛﹸﺮ ِﺓ ﺍﻷﺭﺽ ﻭﺑﻘﺪﺭ ﻣﺎ ﺯﺍﺩ ﺑﺪﻬﻧﺎ ﰲ ﺍﻟ ِﻌﻈﹶﻢ ﺍﺯﺩﺍ َﺩ‬
‫ﺳﻮﺍ ُﺩ ﻇِﻠﱢﻬﺎ ‪.‬‬
‫ﺏ ( ﻭﺍﻟﺸﻔﱠﺔ ﺍﳊﻤﱠﺎﺀ ﻳﻘﺎﻝ ﳍﺎ‬
‫ﺏ ُﻋﺬﹸﻭ ُ‬
‫ﺠ ﹴﺮ ﺃﳌﹶﻰ ﺍﻟﻈﻼ ﹶﻝ ﻛﺄﻬﻧﺎ ** ﺭﻭﺍﻫﺐُ ﺃ ْﺣ َﺮ ْﻣ َﻦ ﺍﻟﺸﺮﺍ َ‬
‫ﻭﻗﺎﻝ ﲪﻴﺪ ﺑﻦ ﺛﹶﻮﺭ ‪ ) :‬ﺇﱃ َﺷ َ‬
‫ﺼﻔﹸﻮﻥ ﺑﺬﻟﻚ ﺍﻟﻠﱢﺜﺔ ﻓﺠﻌَﻞ ِﻇﻞﱠ ﺍﻷﺷﺠﺎﺭ ﺍﳌﻠﺘﻔﱠﺔ ﺃﳌﻰ ‪.‬‬ ‫ﹶﻟﻤْﻴﺎﺀ ﻳ ِ‬

‫ﺃﻗﻂ ﺍﳌﺎﻋﺰ‬

‫ﺼﻲﱡ ( ﻓﺪﻝﹼ ﺑﺼﻔﺔ ﺍﻟﻘﺮﻭﻥ َﻋﻠﹶﻰ ﺃﻬﻧﺎ ﻛﺎﻧﺖ ﻣﺎﻋﺰﺓ ﰒ ﻗﺎﻝ ‪) :‬‬
‫) ﻟﻨﺎ ﹶﻏَﻨ ٌﻢ ﻧُﺴﻮﱢﻗﻬﺎ ﻏِﺰﺍﺭٌ ﻟﻨﺎ ** ﻛﺄﻥﱠ ﻗﺮُﻭ ﹶﻥ ﹺﺟﻠﱠﺘِﻬﺎ ﺍﻟ ِﻌ ِ‬
‫ﻚ ﻣﻦ ِﻏﻨًﻰ ﺷِﺒﻊٌ ﻭ ﹺﺭﻱﱡ ( ﻓﺪﻝﱠ َﻋﻠﹶﻰ ﺃﻥ ﺍﻷﻗﻂ ﻣﻨﻬﺎ ﻳﻜﻮﻥ ‪.‬‬
‫ﺴﺒُ َ‬
‫ﻸ ﺑﻴﺘَﻨﺎ ﹶﺃﻗِﻄﹰﺎ ﻭ َﺳﻤْﻨﹰﺎ ** ﻭ َﺣ ْ‬
‫ﻓﺘ ْﻤ ُ‬
‫ﺕ ﺍﻷﻇﻼﻑ ‪ :‬ﻗﺪ ﻭﻟﱢﺪﺕ ﺍﻟﺸﺎﺓ ﻭﺍﻟﺒﻘﺮﺓ ﻣﻀﻤﻮﻣﺔ ﺍﻟﻮﺍﻭ ﻣﻜﺴﻮﺭﺓ ﺍﻟﻼﻡ‬ ‫ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ ﻭﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ﻟﺬﻭﺍ ِ‬
‫ﻣﺸﺪﻭﺩﺓ ﻳﻘﺎﻝ ﻫﺬﻩ ﺷﺎﺓ ﺗُﺤﻠﹶﺐ ﻗﻔﻴﺰﹰﺍ ﻭﻻ ﻳﻘﺎﻝ ﲢﻠﹸﺐ ﻭﺍﻟﺼﻮﺍﺏ ﺿﻢ ﺍﻟﺘﺎﺀ ﻭﻓﺘﺢ ﺍﻟﻼﻡ ‪.‬‬
‫ﺸ َﺮ ﻳﻮﻣﹰﺎ ﻭﻗﺎﻝ ﺃﺑﻮ ﺯﻳﺪ ‪ :‬ﺇﱃ‬
‫ﲔ ﺗﻀ ُﻊ ﺇﱃ ﲬﺴ ﹶﺔ ﻋ َ‬
‫ﺖ ﰲ ﻣﻮﺿﻊ ُﻭﻟﱢﺪﺕ ﻭﻫﻲ ﺷﺎﺓ ُﺭﺑﱠﻰ ﻣﻦ ﺣ ﹺ‬
‫ﻭﻳﻘﺎﻝ ﺃﻳﻀﹰﺎ ‪ :‬ﻭﺿ َﻌ ْ‬
‫ﺷﻬﺮﻳﻦ ِﻣ ْﻦ ﻏﻨﻢ‬

‫ﺭُﺑﺎﺏ ﻣﻀﻤﻮﻣﺔ ﺍﻟﺮﱠﺍﺀ َﻋﻠﹶﻰ ﻓﹸﻌﺎﻝ ﻛﻤﺎ ﻗﺎﻟﻮﺍ ‪َ :‬ﺭﺟُﻞ ﻭﺭُﺟﺎﻝ ﻭﻇﺌﺮ ﻭﻇﺆﺍﺭ ﻭﻫﻲ ُﺭﺑﱠﻰ ﺑﻴّﻨﺔ ﺍﻟﺮﱢﺑﺎﺏ ﻭﺍﻟﺮﱢﺑﱠﺔ ﺑﻜﺴﺮ ﺍﻟﺮّﺍﺀ‬
‫ﻉ ﺍﻟﺮﱡﺑﱠﻰ ﻭﺍﳌﺎﺧِﺾ‬ ‫ﲔ ﺃﻡﱢ ﺍﻟَﺒﻮﱢ ﰲ ﺭﹺﺑﺎﻬﺑﺎ ﻭﺍﻟﺮﱢﺑﺎﺏ ﻣﺼﺪﺭ ﻭﰲ ﺍﻟﺮﱡﰉ ﺣﺪﻳﺚ ﻋﻤﺮ ‪َ :‬ﺩ ﹺ‬
‫ﻭﻳﻘﺎﻝ ﻫﻲ ﰲ ﺭﹺﺑﺎﻬﺑﺎ ﻭﺃﻧﺸﺪ ‪َ :‬ﺣﹺﻨ َ‬
‫ﻚ ﻋَﻤ ﹴﺮ ﻭ ** َﺭﻏﹸﻮﺛﹰﺎ‬
‫ﺖ ﻟﻨﺎ ﻣﻜﺎ ﹶﻥ ﺍﹶﳌ ﹾﻠ ِ‬
‫ﻭﺍﻷَﻛﻮﻟﺔ ﻭﻗﺎﻝ ﺃﺑﻮ ﺯﻳﺪ ‪ :‬ﻭﻣﺜﻞ ﺍﻟﺮّﺑّﻰ ﻣﻦ ﺍﻟﻀﺄﻥ ﺍﻟﺮّﻏﻮﺙ ﻗﺎﻝ ﹶﻃﺮَﻓﺔ ‪ ) :‬ﻓﻠﻴ َ‬
‫َﺣ ْﻮ ﹶﻝ ﻗﹸﺒﱠﺘِﻨﺎ ﲣﹸﻮﺭ (‬

‫ﻭﻗﺎﻟﻮﺍ ‪ :‬ﺇﺫﺍ ﻭﺿﻌﺖ ﺍﻟﻌﻨﺰ ﻣﺎ ﰲ ﺑﻄﻨﻬﺎ ﻗﻴﻞ ﺳَﻠﻴﻞ ﻭ َﻣﻠِﻴﻂ ﻭﻗﺎﻝ ﺃﺑﻮ ﺯﻳﺪ ‪ :‬ﻫﻲ ﺳﺎﻋ ﹶﺔ ﺗﻀﻌَﻪ ﻣﻦ ﺍﻟﻀﺄﻥ ﻭﺍﳌﻌﺰ ﲨﻴﻌ ﹰﺎ‬
‫ﺫﻛﺮﹰﺍ ﻛﺎﻥ ﺃﻭ ﺃﻧﺜﻰ ‪ :‬ﺳﺨﻠﺔﹲ ﻭﲨﻌُﻬﺎ َﺳ ﺨْﻞ ﻭ ِﺳ ﺨَﺎﻝ ﻓﻼ ﻳﺰﺍﻝ ﺫﻟﻚ ﺍ ﲰَﻪ ﻣﺎ ﺭﺿ َﻊ ﺍﻟﻠﺒَﻦ ﰒ ﻫﻲ ﺍﻟَﺒﻬْﻤﺔ ﻟﻠﺬﻛﺮ‬
‫ﻭﺍﻷﻧﺜﻰ ﻭﲨﻌُﻬﺎ َﺑﻬْﻢ ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﻭﻟﻴﺲ َﻳ ْﺰ ُﺟ ُﺮﻛﹸﻢ ﻣﺎ ﺗُﻮ َﻋﻈﹸﻮﻥ ﺑﻪ ** ﻭﺍﻟﺒَﻬْﻢُ ﻳﺰﺟﺮُﻫﺎ ﺍﻟﺮﺍﻋﻲ ﻓﺘﻨﺰﺟﺮُ (‬
‫ﺖ ﻣﻦ ﺍﻟﺒﻘﻞ ﻭﺍﺟﺘﺮّﺕ ﻓﻤﺎ ﻛﺎﻥ ﻣﻦ ﺃﻭﻻﺩ‬ ‫ﺖ ﻋﻦ ﺃﻣﻬﺎﻬﺗﺎ ﻭﺃﻛﹶﻠ ْ‬ ‫ﺖ ﺃﺭﺑﻌﺔ ﺃﺷ ﹴﺮ ﻭﹸﻓﺼِﻠ ْ‬ ‫ﻭﻳﺮﻭﻯ ‪ُ :‬ﻳ ْﺰﺟَﺮ ﺃﺣﻴﺎﻧﹰﺎ ﻭﺇﺫﺍ ﺑﻠ َﻐ ْ‬
‫ﺐ ﻳُﺼِﻴﺒﻬﺎ ﺍﶈﺮ ُﻡ‬
‫ﺍﳌﻌﺰ ﻓﻬﻮ ﺟَﻔﹾﺮ ﻭﺍﻷﻧﺜﻰ َﺟﻔﹾﺮﺓ ﻭﺍﳉﻤﻊ ﹺﺟﻔﹶﺎﺭ ﻭﻣﻨﻪ ﺣﺪﻳﺚ ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﺣﲔ ﻗﻀﻰ ﰲ ﺍﻷﺭﻧ ﹺ‬
‫َﲜﻔﹾﺮ ‪.‬‬
‫ﻱ ﻭﺃﺗﻰ ﻋﻠﻴﻪ ﺣﻮﻝﹲ ﻓﻬﻮ ﻋﺮﻳﺾ ﻭﲨﻌﻪ ﻋِﺮْﺿﺎﻥ ﻭﺍﻟﻌَﺘُﻮﺩ ﳓ ﻮٌ ﻣﻨﻪ ﻭﲨﻌﻪ ﺃ ْﻋﺘِﺪﺓ ﻭﻋِﺘْﺪﺍﻥ ﻭﻗﺎﻝ ﻳﻮﻧﺲ ‪:‬‬
‫ﻓﺈﺫﺍ َﺭﻋَﻰ ﻭﻗ ﹺﻮ َ‬
‫ﲨﻌﻪ ﺃﻋْﺘﺪﺓ ﻭﻋﺘﺪ ﻭﻫﻮ ﰲ ﺫﻟﻚ ﻛﻠﱢﻪ ﺟﺪْﻱٌ ﻭﺍﻷﻧﺜﻰ ﻋَﻨﺎﻕ ﻭﻗﺎﻝ ﺍﻷﺧﻄﻞ ‪( :‬‬
 ‫ﻭﻋﻨﺪ ‪ ،‬ﻫﻮ ﰲ ﺫﻟﻚ ﻛﻠﻤﻪ ﺟﺪﻱ ‪ ،‬ﻭﺍﻷﻧﺜﻰ ﻋﻨﺎﻕ ‪ ،‬ﻭﻗﺎﻝ ﺍﻷﺧﻄﻞ ‪ ) :‬ﻭﺍﺫﹾﻛ ْﺮ ﻏﹸﺪَﺍﻧﺔﹶ ِﻋﺘْﺪﺍﻧﹰﺎ ﻣُ َﺰﻧﱠ َﻤ ﹰﺔ ** ﻣﻦ ﺍﳊﺒ ﻠﱠﻖ‬
‫ﻳُﺒْﻨَﻰ ﺣﻮﳍﺎ ﺍﻟﺼﱢَﻴﺮُ ( ﻭﻳﻘﺎﻝ ﻟﻪ ﺇﺫﺍ ﺗﺒﻊ ﺃﻣﱠﻪ ﻭﻓﻄِﻢ ‪ :‬ﺗِﻠ ﻮٌ ﻭﺍﻷﻧﺜﻰ ‪ :‬ﺗِﻠﻮﺓ ﻷﻧﻪ ﻳﺘﻠﻮ ﺃﻣﱠﻪ ‪.‬‬
‫ﺠﺪْﻱ ‪ :‬ﺇﻣﱠﺮ ﻭﺍﻷﻧﺜﻰ ﹶﺃﻣﱠ َﺮ ﹲﺓ ﻭﻗﺎﻟﻮﺍ ‪ِ :‬ﻫﻠﹼﻊ ﻭ ِﻫﻠﹼﻌﺔ ﻭﺍﻟﺒﺪﺭﺓ ‪ :‬ﺍﻟﻌَﻨﺎﻕ ﺃﻳﻀﹰﺎ ﻭﺍﻟﻌُﻄﻌُﻂ ‪ :‬ﺍﳉﺪﻱ ﻓﺈﺫﺍ ﺃﺗﻰ ﻋﻠﻴﻪ‬
‫ﻭﻳﻘﺎﻝ ﻟﻠ َ‬
‫ﺍﳊﻮ ﹸﻝ ﻓﺎﻟﺬﻛﺮ ﺗﻴﺲ ﻭﺍﻷﻧﺜﻰ َﻋﻨْﺰ ﰒ ﻳﻜﻮﻥ ﺟﺬﹶﻋﹰﺎ ﰲ ﺍﻟﺴﱠﻨﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻷﻧﺜﻰ َﺟﺬﹶﻋﺔ ﰒ ﹶﺛﹺﻨﻴّﹰﺎ ﰲ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻷﻧﺜﻰ ﺛﹶﻨﹺﻴﱠﺔ ﰒ‬
‫ﻳﻜﻮﻥ ﺭَﺑﺎﻋﻴﹰﺎ ﰲ ﺍﻟﺮﺍﺑﻌﺔ ﻭﺍﻷﻧﺜﻰ ﺭﺑﺎﻋﻴَﺔ ﰒ ﻳﻜﻮﻥ ﺳَﺪﻳﺴﹰﺎ ﻭﺍﻷﻧﺜﻰ َﺳﺪِﻳﺲ ﺃﻳﻀﹰﺎ ﻣﺜﻞ ﺍﻟﺬﻛﺮ ﺑﻐﲑ ﻫﺎﺀ ﰒ ﻳﻜﻮﻥ‬
‫ﺡ‬
‫ﺻﺎﻟﻐﹰﺎ ﻭﺍﻷﻧﺜﻰ ﺻﺎﻟﻐﺔ ﻭﺍﻟﺼﺎﻟﻎﹸ ﲟﻨﺰﻟﺔ ﺍﻟﺒﺎﺯﻝ ﻣﻦ ﺍﻹﺑﻞ ﻭﺍﻟﻘﺎﺭ ﹺ‬

‫ﺵ ﺍﻟﺼﱡﻠﱠﻎ ﻭﻟﻴﺲ ﺑﻌﺪ‬

‫ﺏ ﺷﻬﺒﺎ ُﺀ ﺍﻟﻜﺒﺎ ﹺ‬
‫ﺻﹶﻠ ﹶﻎ َﻳﺼْﻠ ﹸﻎ ﺻُﻠﻮﻏﹰﺎ ﻭﺍﳉﻤﻊ ﺍﻟﺼﱡﻠﱠﻎ ﻭﻗﺎﻝ ﺭﺅﺑﺔ ‪ :‬ﻭﺍﳊﺮ ُ‬
‫ﻣﻦ ﺍﳋﻴﻞ ﻭﻳﻘﺎﻝ ‪ :‬ﻗﺪ َ‬
‫ﺍﻟﺼﺎﻟﻎ ﺷﻲﺀٌ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻷﺻﻤﻌﻲّ ‪ :‬ﺍﳊﹸ ﻼﹼﻡ ﻭﺍﳊﹸ ﻼﹼﻥ ﻣﻦ ﺃﻭﻻﺩ ﺍﳌﻌﺰ ﺧﺎﺻﺔ ﻭﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ‪ :‬ﰲ ﺍﻷﺭﻧﺐ ﻳﺼﻴﺒﻬﺎ ﺍﶈ ﹺﺮﻡُ ﺣُ ﻼﱠﻡ ﻗﺎﻝ‬
‫ﻉ ﺍﻟﺒﻜﹾﺮ ﺗَﻜﺮ َﻣ ﹰﺔ ** ﺇﻣّﺎ ﹶﺫ ِﻛﻴّﹰﺎ ﻭﺇﻣّﺎ ﻛﺎﻥ ُﺣ ﻼﱠﻧﺎ ( ﻭﻳﺮﻭﻯ ‪ :‬ﺫﺭﺍﻉ ﺍﳉﺪﻱ ﻭﻳﺮﻭﻯ ‪:‬‬
‫ﺍﺑﻦ ﺃﲪﺮ ‪ ) :‬ﺗُﻬﺪِﻱ ﺇﻟﻴﻪ ﺫﺭﺍ َ‬
‫ﺫﹶﺑﻴﺤﺎ ﻭﺍﻟﺬﺑﻴﺢ ﻫﻮ ﺍﻟﺬﻱ ﺃ ْﺩﺭَﻙ ﺃﻥ ﻳﻀ ﺤﱠﻰ ﺑﻪ ﻭﻗﺎﻝ ﻣﻬﻠﻬﻞ ﺑ ُﻦ ﺭﺑﻴﻌﺔ ‪:‬‬

‫ﺐ ُﺣ ﻼﱠ ْﻡ ** ﺣﱴ ﻳﻨﺎﻝ ﺍﻟﻘﺘ ﹸﻞ ﺁ ﹸﻝ ﻫَﻤﺎ ْﻡ ( ﻭﻗﺎﻟﻮﺍ ﰲ ﺍﻟﻀﺄﻥ ﻛﻤﺎ ﻗﺎﻟﻮﺍ ﰲ ﺍﳌﻌﺰ ﺇﻻ ﰲ ﻣﻮﺍﺿﻊ ﻗﺎﻝ‬
‫) ﻛ ﱡﻞ ﻗﺘﻴﻞﹴ ﰲ ﻛﻠﻴ ﹴ‬
‫ﺍﻟﻜﺴﺎﺋﻲ ‪ :‬ﻫﻮ ﺧﺮﻭﻑ ﰲ ﻣﻮﺿﻊ ﺍﻟﻌﺮﻳﺾ ﻭﺍﻷﻧﺜﻰ ﺧﺮﻭﻓﺔ ﻭﻳﻘﺎﻝ ﻟﻪ َﺣﻤَﻞ ﻭَﺍﻷﻧﺜﻰ ﻣﻦ ﺍﳊِﻤْﻼﻥ ﺭﹺﺧﻞ ﻭﺍﳉﻤﻊ‬
‫ﺭُﺧﺎﻝ ﻛﻤﺎ ﻳﻘﺎﻝ ﻇﺌﺮ ﻭﻇﺆﺍﺭ َﻭﺗَﻮﺃﻡ ﻭﺗﺆﺍﻡ ﻭﺍﻟﺒَﻬْﻤﺔ ‪ :‬ﺍﻟﻀﺄﻥ ﻭَﺍﳌﻌﺰ ﲨﻴﻌﹰﺎ ﻓﻼ ﻳﺰﺍﻝ ﻛﺬﻟﻚ ﺣﱴ َﻳﺼِﻴﻒ ﻓﺈﺫﺍ ﺃﻛﻞ‬
‫ﳉ ﻼﹶﻡ ﺑﻜﺴﺮ ﺍﳉﻴﻢ ﻭﺗﻌﺠﻴﻢ ﻧﻘﻄﺔ ﻣﻦ‬
‫ﲔ ﻳﺴ َﻤﻦُ ﻭﳚﺘﺮ ﻭﺍ ِ‬
‫ﻭَﺍﺟﺘﺮّ ﻓﻬﻮ ﻓﺮﻳﺮ ﻭﻓﹸﺮﺍﺭﺓ ﻭﻓﹸﺮﻓﻮﺭ ﻭﻋﻤﺮُﻭﺱ ﻭﻫﺬﺍ ﻛﻠﻪ ﺣ َ‬
‫ﲢﺖ ﺍﳉﻴﻢ ﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪:‬‬

‫ﺡ ﻣﻨﻬﺎ ﺍﻟﻘﻴﺎ ُﺩ ﺍﻟﻨﺴﻮﺭﺍ ( ﻳﻌﲏ ﺍﳊﻮﺍﻓﺮ ‪.‬‬

‫) َﺳﻮَﺍ ِﻫﻢُ ﹺﺟﺬﹾﻋﺎﻬﻧﺎ ﻛﹶﺎﳉِﻼﻡ ** ﻭَﺃﻗ َﺮ َ‬
‫ﻭﺍﻟﻴَﻌْﺮ ‪ :‬ﺍﳉﺪﻱ ﺑﺈﺳﻜﺎﻥ ﺍﻟﻌﲔ ﻭﻗﺎﻝ ﺍﻟﺒُﺮﻳ ُﻖ ﺍﳍﺬﱄﹼ ‪ :‬ﻣُﻘِﻴﻤﹰﺎ ﺑﺄﻣﻼﺡ ﻛﻤﺎ ﺭُﺑﻂ ﺍﻟَﻴ ْﻌﺮُ ﻭﺍﻟﺒﺬﹶﺝُ ‪ :‬ﻣﻦ ﺃﻭﻻﺩ ﺍﻟﻀﺄﻥ‬
‫ﺝ(‬‫ﺞ ** ﻓﺈﻥ ﹸﲡ ْﻊ ﺗﺄﻛﻞ َﻋﺘُﻮﺩﹰﺍ ﺃﻭ َﺑ ﹶﺬ ْ‬
‫ﺖ ﺟﺎﺭﺗُﻨﺎ ﻣﻦ ﺍ ﹶﳍ َﻤ ْ‬
‫ﺧﺎﺻﺔ ﻭﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ ‪ ) ( :‬ﻗﺪ َﻫﹶﻠ ﹶﻜ ْ‬

‫ﻭﺍﳉﻤﻊ ﺑﺬﺟَﺎﻥ ‪.‬‬

‫ﺩﻋﺎﺀ ﺃﻋﺮﺍﰊ ﻭﻗﺎﻝ ﺃﻋﺮﺍﰊّ ‪ :‬ﺍﻟﻠﱠﻬﻢ ﻣِﻴَﺘ ﹰﺔ ﻛﻤِﻴَﺘ ِﺔ ﺃﰊ ﺧﺎﺭﺟﺔ ﻗﺎﻟﻮﺍ ‪ :‬ﻭﻣﺎ ﻣﻴﺘﺔ ﺃﰊ ﺧﺎﺭﺟﺔ ﻗﺎﻝ ‪ :‬ﺃﻛﻞ ﺑ ﹶﺬ َﺟﹰﺎ ﻭَﺷﺮﺏ‬
‫ﻼ ﻭﻧﺎﻡ ﰲ ﺍﻟﺸﻤﺲ ﻓﺄَﺗﺘْﻪ ﺍﳌﻨﻴﱠﺔﹸ ﺷﺒْﻌﺎﻥ ﺭﻳﺎ ﹶﻥ ﺩﻓﺂﻥ ‪.‬‬
‫ﻣِﺸ َﻌ ﹰ‬
‫ﺗﻴﺲ ﺑﲏ ﲪﺎﻥ ﻭﰲ ﺍﳌﺜﻞ ‪ :‬ﺃﻏﻠﻢ ﻣﻦ ﺗﻴﺲ ﺑﲏ ﺣِﻤّﺎﻥ ﻭﺑﻨﻮ ﲪّﺎﻥ ﺗﺰﻋﻢ ﺃﻧﻪ ﹶﻗﻔﹶﻂ ﺳﺒﻌﲔ ﻋﻨﺰﹰﺍ ﻭﻗﺪ ﻓﹸﺮﻳﺖ ﺃﻭﺩﺍﺟﻪ ‪.‬‬
‫ﺲ ﰲ ﻛﺘﺎﺏ ﺍﳊﻴﻮﺍﻥ ﺃﻧﻪ ﻗﺪ ﻇﻬﺮ ﺛﻮﺭٌ‬
‫ﺯﻋﻢ ﻟﺼﺎﺣﺐ ﺍﳌﻨﻄﻖ ﻭﻗﺪ ﺫﻛﺮ ﺃﺭﺳﻄﻮﻃﺎﻟﻴ ُ‬

‫َﻭﺛﹶﺐ ﺑﻌﺪ ﺃ ﹾﻥ ﺧُﺼﻲ ﻓﻨﺰﺍ ﻋﻠﻰ ﺑﻘﺮ ٍﺓ ﻓﺄﺣﻠﺒَﻬﺎ ‪.‬‬

‫ﻚ ﻫﺬﺍ ﻋﻦ ﻣُﻌﺎﻳﻨ ٍﺔ ﻭﺍﻟﺼﺪﻭﺭُ ﺗﻀﻴﻖ ﺑﺎﻟﺮﺩﱢ ﻋﻠﻰ ﺃﺻﺤﺎﺏ ﺍﻟﻨﻈﺮ ﻭﺗﻀِﻴﻖ ﺑﺘﺼﺪﻳﻖ ﻫﺬﺍ ﺍﻟﺸﱠﻜﹾﻞ ‪.‬‬ ‫ﺤ ِ‬
‫ﻭﱂ َﻳ ْ‬
‫ﺖ‬
‫ﺃﺣﺎﺩﻳﺚ ﻭﺁﺛﺎﺭ ﰲ ﺍﻟﻐﻨﻢ ﻗﺎﻝ ‪ :‬ﻭﺣﺪﱠﺛﻨﺎ ﺳﻌﺪ ﺑﻦ ﻃﺮﻳﻖ ﻋﻦ ﺍﻷﺻﺒﻎ ﺑﻦ ﻧُﺒﺎﺗﺔ ﻗﺎﻝ ‪ :‬ﲰﻌﺖ ﻋﻠﻴّﹰﺎ ﻳﻘﻮﻝ ‪ :‬ﻣﺎ ﹶﺃ ْﻫﻞﹸ ﺑﻴ ٍ‬
‫ﳍ ْﻢ ﺷﺎﺓﹲ ﺇﻻ ﻳُ ﹶﻘﺪﱠﺳُﻮﻥ ﹸﻛﻞﱠ ﹶﻟ ْﻴﹶﻠ ٍﺔ ‪.‬‬
 ‫ﻭﻗﺎﻝ ‪ :‬ﺣﺪﺛﻨﺎ ﻋﻨﺒﺴﺔ ﺍﻟﻘﻄﱠﺎﻥ ﻗﺎﻝ ﺣﺪﱠﺛﻨﺎ ﺍﻟﺴﻜﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﺒﺪ ﺍﻷﻋﻠﻰ ﺍﻟﻘﺮﺷﻲّ ﻋﻦ ﺭﺟﻞ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﺃﻥ‬
‫ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ‬

‫ﳉﻨﱠ ِﺔ ‪.‬‬
‫ﳊ ﺠَﺎ َﺭ ِﺓ ﻓﺈﻧﱠﻬﺎ ﻓِﻲ ﺍ ﹶ‬
‫ﺻﻠﹼﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ‪ :‬ﺍﻣْﺴَ ﺤُﻮﺍ ﺭُﻋﺎ َﻡ ﺍﻟﺸﱠﺎ ِﺀ ﻭﻧَﻘﱡﻮﺍ ﻣﺮﺍﹺﺑﻀَﻬﺎ ِﻣ َﻦ ﺍﻟﺸﱠ ْﻮ ِﻙ ﻭﺍ ِ‬
‫ﺱ ﰲ ﻛﻞﱢ َﻳ ْﻮ ﹴﻡ َﻣﺮﱠَﺗ ْﻴ ﹺﻦ ﻗﺎﻝ ‪ :‬ﻭﺣﺪﺛﻨﺎ‬‫ﺖ ﹶﻟﻪُ ﺷَﺎﺗﺎ ِﻥ ﻗﹸﺪﱢ َ‬‫ﻭﻗﺎﻝ ‪ :‬ﻣﺎ ِﻣ ْﻦ ُﻣﺴْﻠ ﹴﻢ ﻟﻪ ﺷﺎﺓﹲ ﺇﻻ ﻗﺪﱢﺱ ﹸﻛﻞﱠ ﻳﻮ ﹴﻡ َﻣﺮﱠ ﹰﺓ ﻓﺈ ﹾﻥ ﻛﺎَﻧ ْ‬
‫ﺻ ْﻴ ﹸﻜ ْﻢ ﺑﺎﻟﺸﱠﺎ ِﺀ َﺧﻴْﺮﹰﺍ ﹶﻓَﻨﻘﱡﻮﺍ ﻣَﺮﺍﹺﺑﻀَﻬﺎ ِﻣ َﻦ‬
‫ﻋﻨﺒﺴﺔ ﺍﻟﻘﻄﺎﻥ ﻬﺑﺬﺍ ﺍﻹﺳﻨﺎﺩ ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ‪ :‬ﺃﹸﻭ ِ‬
‫ﳉﻨﱠ ِﺔ ‪.‬‬
‫ﳊ ﺠَﺎﺭ ِﺓ ﻭﺍﻟﺸﱠ ْﻮ ِﻙ ﻓﹶﺈﻧﱠﻬﺎ ﻓِﻲ ﺍ ﹶ‬
‫ﺍِ‬
‫ﻭﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﺠﻼﻥ ﻋﻦ ﻭﻫﺐ ﺑﻦ ﻛﹶﻴﺴﺎﻥ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻋﻄﺎﺀ ﺍﻟﻌﺎﻣﺮﻱّ ﻣﻦ ﺑﲏ ﻋﺎﻣﺮ ﺑﻦ ﻟ َﺆ ﻱّ ﺃﻥ‬
‫ﻼ ﻣﺮﱠ ﻋﻠﻰ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻋﻨﻪ ﻭﻫﻮ ﺑﺎﻟﻌﻘﻴﻖ ﻓﻘﺎﻝ ‪ :‬ﺃﻳﻦ ﺗﺮﻳﺪ ﻗﺎﻝ ‪ :‬ﺃﺭﻳﺪ ﻏﹸﻨَﻴﻤﺔ ﱄ ﻗﺎﻝ ‪ :‬ﺍﻣﺴﺢ‬
‫ﺭﺟ ﹰ‬
‫ﺐ ﻣُﺮَﺍﺣﻬﺎ‬
‫ﺭُﻋﺎﻣﻬﺎ ﻭﺃ ِﻃ ْ‬

‫ﺐ ﻣُﺮﺍﺣﻬﺎ ﻓﺈﻬﻧﺎ ﻣﻦ ﺩﻭﺍﺏﱢ ﺍﳉﻨﺔ ‪( .‬‬

‫ﻭﺻﻞﱢ ﰲ ﺟﺎﻧ ﹺ‬
‫ﻭﻋﻦ ﻓﺮﺝ ﺑﻦ ﻓﻀﺎﻟﺔ ﻋﻦ ﻣﻌﺎﻭﻳﺔ ﺑ ُﻦ ﺻﺎﱀ ﻋﻦ ﺭﺟﻞ ﻣﻦ ﺃﺻﺤﺎﺏ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ ﺃﻧﻪ َﻋ ِﻤ ﹶﻞ ﻃﻌﺎﻣﹰﺎ ﺍﺟﺘﻬﺪ ﻓﻴﻪ ﰒ ﺩﻋﺎﻩ‬
‫ﲑ ﺑﻌﺪ ﺍﻷﺳﻮﺩَﻳ ﹺﻦ ‪ :‬ﺍﳌﺎﺀ ﻭﺍﻟﺘﻤﺮ ﻗﺎﻝ ‪ :‬ﻭﻋﻨﺪ‬ ‫ﲑ ﻭﺃﹶﻟﺒﺴَﻨﺎ ﺍﳊﹶﺒ َ‬
‫ﻓﺄﻛﻞ ﻓﻠﻤﺎ ﺃﻛﻞ ﻗﺎﻝ ‪ :‬ﺍﳊﻤﺪ ﻟﻠﹼﻪ ﺍﻟﺬﻱ ﺃﻃﻌَﻤَﻨَﺎ ﺍﳋﻤ َ‬
‫ﺴ ﹾﻞ ﺭُﻋﺎﻣﻬﺎ ﻓﺈﻬﻧﺎ ﻣﻦ ﺩﻭﺍﺏﱢ ﺍﳉﻨﺔ ﻭﻫﻲ‬ ‫ﺐ ﻣُﺮﺍﺣﻬﺎ ﻭﺍﻏ ِ‬ ‫ﺻﺎﺣﺒﹺﻪ ﺿﺎﺋﻨﺔ ﻟﻪ ﻓﻘﺎﻝ ‪ :‬ﻫﺬﻩ ﻟﻚ ﻗﺎﻝ ‪ :‬ﻧﻌﻢ ﻗﺎﻝ ‪ :‬ﺃ ِﻃ ْ‬
‫ﺻﻔﻮﺓ ﺍﻟﻠﹼﻪ ﻣﻦ ﺍﻟﺒﻬﺎﺋﻢ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﺣﺪﱠﺛﻨﺎ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳛﲕ ﻋﻦ ﺭﺟﻞ ﻋﻦ ﻋﻄﺎﺀ ﺑﻦ‬

‫ﲑ ﺍﻟﺰﱢﻱﱢ‬
‫ﺃﰊ ﺭﺑﺎﺡ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﹼﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ ‪ :‬ﺇﻥ ﺍﻟﻠﹼﻪ ﻋ ﺰّ ﻭﺟﻞﹼ َﺧﹶﻠ َﻖ ﺍﳉﻨﺔ ﺑﻴﻀﺎ َﺀ ﻭﺧ ُ‬
‫ﺨِﻠﻄﹾﻬﺎ ﺑﻌُﻔﹾﺮ ﻓﺈ ﻥﱠ ﺩ َﻡ ﻋﻔﺮﺍ َﺀ ﺃﺯﻛﻰ ﻣﻦ ﺩ ﹺﻡ ﺳَﻮﺩَﺍﻭﻳﻦ‬
‫ﺍﻟﺒﻴﺎﺽ ﻗﺎﻝ ‪ :‬ﻭﺑﻌﺚ ﺇﱃ ﺍﻟﺮﱡﻋﻴﺎﻥ ‪ :‬ﻣﻦ ﻛﺎﻧﺖ ﻟﻪ ﻏﻨﻢٌ ﺳُﻮ ﺩٌ ﻓﻠَﻴ ْ‬
‫‪.‬‬
‫ﻭﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺍﳌﻘﺪﺍﻡ ﻗﺎﻝ ‪ :‬ﺣﺪﱠﺛﻨﺎ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺣﺒﻴﺐ ﻋﻦ ﻋﻄﺎﺀ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﹼﻪ ﺻﻠﹼﻰ ﺍﻟﻠﹼ ُﻪ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﺩﻋﺎ ﺑﺎﻟﺮﱡﻋﺎﺓ ﻓ ﺠُﻤﻌﻮﺍ ﻟﻪ ﻓﻘﺎﻝ ‪َ :‬ﻣ ْﻦ ﻛﹶﺎ ﹶﻥ ِﻣ ْﻨ ﹸﻜ ْﻢ َﻳ ْﺮﻋَﻰ ﹶﻏﻨَﻤﹰﺎ ﺳُﻮﺩﹰﺍ ﻗﺎﻝ ‪ :‬ﻭﺟﺎﺀﺗﻪ ﺍﻣﺮﺃﺓﹲ ﻓﻘﺎﻟﺖ ‪ :‬ﻳﺎ ﺭﺳﻮﻝ‬
‫ﺍﻟﻠﹼﻪ ﺇﱐ ﺍﲣﺬﺕ ﻏﻨﻤ ﹰﺎ‬

‫ﺭﺟﻮﺕ ﻧﺴﻠﻬﺎ ﻭﺭﹺﺳﻠﻬﺎ ﻭﺇﱐ ﻻ ﺃﹸﺭﺍﻫﺎ ﺗﻨﻤﻮ ﻗﺎﻝ ‪ :‬ﻓﻤﺎ ﺃﻟﻮﺍﻬﻧﺎ ﻗﺎﻟﺖ ‪ :‬ﺳﻮﺩ ﻗﺎﻝ ‪ :‬ﻋﻔﱢﺮﻱ ﺃﻱ ﺍﺧﻠﻄﻲ ﻓﻴﻬﺎ ﺑﹺﻴﻀﹰﺎ ‪.‬‬
‫ﻀﺮَﻣﻲّ ﻋﻦ ﻋﻄﺎﺀ ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﹼﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ‪ :‬ﺍﻟ َﻐَﻨﻢُ َﺑ َﺮ ﹶﻛ ﹲﺔ‬
‫ﻗﺎﻝ ‪ :‬ﻭﺣﺪﺛﻨﺎ ﻃﻠﺤﺔ ﺑ ُﻦ ﻋﻤﺮﻭ ﺍﳊ ْ‬
‫ﳋ ْﻴ ﹺﻞ ﺇﱃ َﻳ ْﻮ ﹺﻡ ﺍﻟﻘِﻴﺎ َﻣ ِﺔ ﺣﻨﻈﻠ ﹸﺔ ﺑﻦ ﺃﰊ ﺳﻔﻴﺎﻥ ﺍﳌﻜﹼﻲ ﻗﺎﻝ ‪:‬‬
‫ﲑ َﻣ ْﻌﻘﹸﻮ ٌﺩ ﰲ ﻧَﻮﺍ ﺻِﻲ ﺍ ﹶ‬
‫ﻣَﻮْ ﺿُﻮﻋَﺔﹲ ﻭﺍﻹﺑﻞﹸ ﲨﺎﻝﹲ َﻷ ْﻫﻠِﻬﺎ ﻭﺍﳋ ُ‬
‫ﲰﻌﺖ ﻃﺎﻭﻭﺳﹰﺎ ﻳﻘﻮﻝ ‪ :‬ﻣﻦ ﻫﺎﻫﻨﺎ ﺃﻃﻠ َﻊ ﺍﻟﺸﻴﻄﺎﻥ ﻗﺮﻧَﻴﻪ ﻣﻦ ﻣﻄﻠﻊ ﺍﻟﺸﻤﺲ ﻭﺍﳉﻔﺎ ُﺀ ﻭﺍﻟﻜِﺒْﺮُ ﰲ ﺃﻫﻞ ﺍﳋﻴﻞ ﻭﺍﻹﺑﻞ ﰲ‬
‫ﺍﻟﻔﺪﱠﺍﺩﻳﻦَ ﺃﻫﻞ ﺍﻟﻮﺑﺮ ﻭﺍﻟﺴﻜﻴﻨﺔﹸ ﰲ ﺃﻫﻞ ﺍﻟﻐﻨﻢ ‪.‬‬

‫ﻗﺎﻝ ﻭﺣﺪﺛﻨﺎ ﺑﻜﺮ ﺑﻦ ﺧُﻨﻴﺲ ﻋﻦ ﳛﲕ ﺑﻦ ﻋُﺒَﻴﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ َﻣﻮْﻫﺐ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ‬
‫ﺱ ﺍﻟﻜﻔﺮ ِﻗَﺒ ﹶﻞ ﺍﳌﺸﺮﻕ ﻭﺍﻟﻔﺨ ُﺮ ﻭﺍﳋﹸﻴﻼ ُﺀ ﰲ ﺃﻫﻞ ﺍﳋﻴﻞ ﻭﺍﻹﺑﻞ ﻭﺍﻟﻔﺪﺍﺩﻳﻦ‬
‫ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ :‬ﺭﺃ ُ‬
 ‫ﺃﻫﻞ ﺍﻟﻮﺑﺮ ﻭﺍﻟﺴﻜﻴﻨﺔ ﰲ ﺃﻫﻞ ﺍﻟﻐﻨﻢ ﻭﺍﻹﳝﺎ ﹸﻥ ﳝﺎ ٍﻥ ﻭﺍﳊﻜﻤﺔ ﳝﺎﻧﻴﺔ ‪.‬‬
‫ﻭﻋﻦ ﻋﻮﻑ ﺑﻦ ﺃﰊ ﺟَﻤﻴﻠﺔ ﻋﻦ ﺍﳊﺴﻦ ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ‪ :‬ﺍﻟﻔﺨ ُﺮ ﰲ ﺃﻫﻞ ﺍﳋﻴﻞ ﻭﺍﳉﻔﺎ ُﺀ ﰲ‬
‫ﺃﻫﻞ ﺍﻹﺑﻞ ﻭﺍﻟﺴﻜﻴﻨﺔ ﰲ ﺃﻫﻞ ﺍﻟﻐﻨﻢ ‪.‬‬
‫ﻭﻋﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻣ ﹾﻘﺴَﻢ ﻋﻦ ﻧﺎﻓﻊ ﺃﻥ ﺍﺑ َﻦ ﻋﻤ َﺮ ﺣﺪﺛﻪ ﺃﻧﻪ ﲰﻊ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ ‪ :‬ﺍﻟﺴﻜﻴﻨﺔ ﰲ ﺃﻫﻞ‬
‫ﺍﻟﻐﻨَﻢ ‪.‬‬
‫ﺟﺎﺀﺕ ﺳُﻠﻴﻢٌ ﻭﳍﺎ ﻓﹶﺪﻳﺪُ ‪( .‬‬

‫ﺃﺧﺒﺎﺭ ﻭﻧﺼﻮﺹ ﰲ ﺍﻟﻐﻨﻢ ﻭﻛﺎﻥ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ َﻣ ْﻦ ﺭﻋﻰ ﺍﻟﻐﻨﻢ ﻭﱂ َﻳﺮﻉ ﺃﺣﺪٌ ﻣﻨﻬﻢ ﺍﻹﺑﻞ ﻭﻛﺎﻥ ﻣﻨﻬﻢ‬
‫ﻱ‬
‫ﻚ ﺑﹺﻴَﻤِﻴﻨﹺﻚَ ﻳَﺎ ﻣُﻮﺳﻰ ﻗﺎﻝ ِﻫ َﻲ َﻋﺼَﺎ َ‬
‫ﺷﻌﻴﺐ ﻭﺩﺍﻭﺩ ﻭﻣﻮﺳﻰ ﻭﳏﻤﺪ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﺟﻞﹼ ﻭﻋﺰّ ‪َ :‬ﻭﻣَﺎ ِﺗ ﹾﻠ َ‬
‫ﱄ ﻓِﻴﻬﺎ ﻣَﺂ ﹺﺭﺏُ ﹸﺃ ْﺧﺮَﻯ ‪.‬‬
‫ﹶﺃَﺗ َﻮﻛﱠﺄﹸ َﻋﻠﹶﻴﻬَﺎ ﻭﺃ ُﻫﺶﱡ ﻬﺑَﺎ َﻋﻠﹶﻰ ﹶﻏَﻨﻤِﻲ َﻭ ﹶ‬
‫ﻭﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﹼﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺮﻋﻰ ﹸﻏﻨَﻴﻤﺎﺕ ﺧﺪﳚﺔ ‪.‬‬
‫ﺱ ﰲ ﻃﺒﺎﻉ ﺍﻟﻮﺣﺶ ‪.‬‬ ‫ﻭﺍﳌﻌْﺰﺑﻮﻥ ﺑﻨﺰﻭﳍﻢ ﺍﻟﺒُﻌ َﺪ ﻣﻦ ﺍﻟﻨﺎ ﹺ‬
‫ﻭﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ‪ :‬ﻣﻦ ﺑَﺪَﺍ ﺟَﻔﺎ ‪.‬‬
‫ﻭﺭﹺﻋﺎﺀُ ﺍﻟﻐﻨﻢ ﻭﺃﺭﺑﺎﻬﺑﺎ ﺃﺭ ﻕﱡ ﻗﻠﻮﺑﹰﺎ ﻭﺃﺑﻌﺪ ﻣﻦ ﺍﻟﻔﻈﺎﻇﺔ ﻭﺍﻟﻐﻠﻈﺔ ‪.‬‬
‫ﻭﺭﺍﻋﻰ ﺍﻟﻐﻨﻢ ﺇﳕﺎ ﻳﺮﻋﺎﻫﺎ ﺑﻘﺮﺏ ﺍﻟﻨﺎﺱ ﻭﻻ ﻳُ ْﻌ ﹺﺰﺏُ ﻭﻻ ﻳﺒﺪﻭ ﻭﻻ ﻳﻨﺘﺠﻊ ﻗﺎﻟﻮﺍ ‪ :‬ﻭﺍﻟﻐﻨﻢ ﰲ ﺍﻟﻨﻮﻡ ﹸﻏﻨْﻢٌ ‪.‬‬
‫ﺖ ﻭﺇﺫﺍ ﺃﺩﺑﺮﺕ ﺃﻗﺒﻠﺖ ‪.‬‬
‫ﺖ ﺃﻗﺒﻠ ْ‬
‫ﻭﻗﺎﻟﻮﺍ ﰲ ﺍﻟﻐﻨﻢ ‪ :‬ﺇﺫﺍ ﺃﻗﺒﻠ ْ‬

‫ﺍﳊﺎﻣﻲ ﻭﺍﻟﺴﺎﺋﺒﺔ ﻭﺍﻟﻮﺻﻴﻠﺔ ﻭﻛﺎﻥ ﻷﺻﺤﺎﺏ ﺍﻹﺑﻞ ﳑﺎ ﳛﺮﻣﻮﻧﻪ ﻋﻠﻰ ﺃﻧﻔﺴﻪ ‪ :‬ﺍﳊﺎﻣﻲ ﻭﺍﻟﺴﺎﺋﺒﺔ ﻭﻷﺻﺤﺎﺏ ﺍﻟﺸﺎ ِﺀ‬
‫ﺍﻟﻮﺻﻴﻠﺔ ‪.‬‬
‫ﺢ ﻣﻦ ﺍﻟﻌﺘﺎﺋﺮ ﻭﺍﻟﺮﺟﺒﻴﺔ ﻛﺬﺍ ﻭﻛﺬﺍ ﺷﺎﺓ ﻓﺒﻠﻎ ﺍﻟﺬﻱ ﻛﺎﻥ‬
‫ﻭﺍﻟﻌﺘﲑﺓ ﺃﻳﻀﹰﺎ ﻣﻦ ﺍﻟﺸﱠﺎﺀ ﻭﻛﺎﻥ ﺃﺣﺪﻫﻢ ﺇﺫﺍ ﻧﺬﺭ ﺃﻥ ﻳﺬﺑ َ‬
‫ﻳﺘﻤﻨﱠﻰ ﰲ ﻧﺬﺭﻩ‬

‫ﺠﺰﹺﻱ ﺇﺫﺍ ﻛﺎﻧﺖ ﺷﺎﺀ ‪ :‬ﻓﻴﺠﻌﻞ ﻋﺘﺎﺋﺮﻩ ﻣﻦ ﺻﻴ ِﺪ ﺍﻟﻈﺒﺎﺀ ﻭﻗﺎﻝ‬ ‫ﻭﺷ ﺢّ ﻋﻠﻰ ﺍﻟﺸﺎﺀ ﻗﺎﻝ ‪ :‬ﻭﺍﻟﻈﱢﺒﺎﺀ ﺃﻳﻀﹰﺎ ﺷﺎﺀ ﻭﻫﻲ ُﺗ ْ‬
‫ﺾ ﺍﻟﻈﹼﺒﺎ ُﺀ ( ﻭﻗﺎﻝ ﺍﻟﻄﹼ ﹺﺮﻣﱠﺎﺡ ‪ ) :‬ﹶﻛﹶﻠ ْﻮ ِﻥ‬
‫ﺠ َﺮ ِﺓ ﺍﻟﺮﱠﺑﻴ ﹺ‬
‫ﻼ ﻭﻇﹸﻠﻤﹰﺎ ﻛﻤﺎ ُﺗ ْﻊ ** ﺗَﺘﺮُ ﻋﻦ ﺣ ْ‬
‫ﺍﳊﺎﺭﺙ ﺑﻦ ِﺣﻠﱢﺰﺓ ‪ ) :‬ﻋﻨَﺘﺎﹰ ﺑﺎﻃ ﹰ‬
‫ﺢ ( ﻭﻣﻨﻬﺎ ﺍﻟﻐَﺪﻭﻱﱡ ﻭﺍﻟ َﻐ ﹶﺬ ﹺﻭﻱّ ﲨﻴﻌﹰﺎ ﻭﻗﺎﻝ ﺍﻟﻔﺮﺯﺩﻕ ‪) :‬‬ ‫ﺴ َﺪ ﺭﺃﺳَﻪ ** ﻋَﺘﺎﺋ ُﺮ ﻣﻈﻠﻮ ﹺﻡ ﺍﳍﹶﺪﻱﱢ ﺍﳌﺬﺑﱠ ﹺ‬ ‫ﺍﻟ َﻐ ﹺﺮﻱﱢ ﺍﻟ ﹶﻔ ْﺮ ِﺩ ﺃ ْﺟ َ‬
‫ﺴ َﻮِﺗ ﹺﻬ ْﻢ ﺇﺫﺍ ﻣﺎ ﺃﻧﻜﹶ ﺤُﻮﺍ ** ﹶﻏ ﹶﺬ ﹺﻭﻱﱡ ﻛﻞﱢ ﻫَﺒ ْﻨ ﹶﻘ ﹴﻊ ِﺗ ْﻨﺒَﺎ ﹺﻝ (‬
‫ﻭﻣﻬﻮ ُﺭ ﹺﻧ ْ‬

‫ﻣﻴﻞ ﺍﳊﻴﻮﺍﻥ ﻋﻠﻰ ﺷﻘﻪ ﺍﻷﻳﺴﺮ ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺘﱠﺎﺏ ‪ :‬ﻟﻴﺲ ﰲ ﺍﻷﺭﺽ ﺷﺎﺓ ﻭﻻ ﺑﻌﲑٌ ﻭﻻ ﺃﺳَﺪٌ ﻭﻻ ﻛﻠﹾﺐٌ ﻳﺮﻳ ُﺪ ﺍﻟﺮﱡﺑﻮﺽ‬
‫ﺇﻻ ﻣﺎﻝ ﻋﻠﻰ ِﺷﻘﱢﻪ ﺍﻷﻳﺴﺮ ﺇﺑﻘﺎ ًﺀ ﻋﻠﻰ ﻧﺎﺣﻴﺔ ﻛﺒﺪﻩ ‪.‬‬
‫ﺝ ﻭﺍﳉِﺪﺍﺀ ﻭﺍﳊﹸ ْﻤ ﻼﹶﻥ ﻭﺟﺪﲤﻮﻫﺎ ﻛﺬﻟﻚ ‪( .‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﻣﱴ ﺗﻔﻘﺪﰎ ﺍﻟﺼﻔﺎﻳﺎ ﺍﻟﱵ ﰲ ﺍﻟﺒﻴﻮﺕ ﻭﺍﻟﻨﻌﺎ َ‬
‫ﺕ ﺑﺎﻷﺭﺍﻧﺐ ﻭﺍﻟﺜﻌﺎﻟﺐ ﰲ ﺍﳍﻮﺍﺀ ﻭﺇﺫﺍ‬
‫ﺻ َﻌ َﺪ ْ‬
‫ﻣﻌﺎﳉﺔ ﺍﻟﻌﻘﺎﺏ ﺍﻟﻔﺮﻳﺴﺔ ﻗﺎﻝ ‪ :‬ﻭﺍﻟﻌﻘﺎﺏ ﺗﺴﺘﻌﻤﻞ ﻛﻔﻬﺎ ﺍﻟﻴﻤﲎ ﺇﺫﺍ ﺃ ْ‬
 ‫ﺖ ﲟﺨﺎﻟﺒﻬﺎ ﰲ ﺑﻄﻮﻥ ﺍﻟﻈﱢﺒﺎﺀ ﻭﺍﻟﺬﺋﺎﺏ ﻓﺈﺫﺍ ﺍﺷﺘﻜﺖ ﻛﺒﺪﻫﺎ ﺃﺣﺴّﺖ ﺑﺬﻟﻚ ﻓﻼ ﺗﺰﺍﻝ ﺇﺫﺍ ﺍﺻﻄﺎﺩﺕ ﺷﻴﺌﺎﹰ ﺗﺄﻛ ﹸﻞ‬ ‫ﺿﺮﺑ ْ‬
‫ﺽ ﺍﻟﺼﺨﺮﺓ ﻓﹶﺘﻘﺪﱡ‬
‫ﻣﻦ ﻛﺒﺪِﻩ ﺣﱴ ﺗﱪﺃ ﻭﺇﻥ ﱂ ﺗُﻌﺎﻳﻦ ﻓﺮﻳﺴﺔ ﻓﺮﲟﺎ ﺟﻠﱠﺖ ﻋﻠﻰ ﺍﳊﻤﺎﺭ ﺍﻟﻮﺣﺸﻲﱢ ﻓﺘﻨﻘﺾﱡ ﻋﻠﻴﻪ ﺍﻧﻘﻀﺎ َ‬
‫ﺑﺪﺍﺑﺮﻬﺗﺎ ﻣﺎ ﺑﲔ ﻋ ﺠْﺐ ﺫﻧﺒﻪ ﺇﱃ ﻣﻨﺴِﺠﻪ ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﻣﻦ ﺷﺄﻬﻧﺎ ﰲ ﺑﺎﺏ ﺍﻟﻘﻮﻝ ﻓﻴﻬﺎ ﻣﺎ ﻓﻴﻪ ﻛﻔﺎﻳﺔ ‪.‬‬
‫ﺏ ﺃﻭ ﻏﲑﻫﺎ ﺍﺳﺘﻌﻤ ﹶﻞ‬ ‫ﺽ ﻫﺎﺭﺏٌ ﻣﻦ َﺣ ْﺮ ﹴ‬
‫ﺃﺧﺬ ﺍﳊﻴﻮﺍﻥ ﻋﻠﻰ ﻳﺴﺎﺭﻩ ﺣﲔ ﻳﻬﺮﺏ ﻗﺎﻝ ‪ :‬ﻭﻟﻴﺲ ﰲ ﺍﻷﺭ ﹺ‬

‫ﺸﻴﱢﻪ ﻭﻫﻮ ﺫﺍﻫﻞﹲ ** ﻭﰲ‬ ‫ﺺ ﻋﻦ ﻭ ْﺣ ِ‬ ‫ﳊﻀْﺮ ﺇﻻ ﺃ َﺧ ﹶﺬ ﻋﻠﻰ ﻳﺴﺎﺭﻩ ﺇﺫﺍ ﺗﺮﻙ َﻋ ْﺰﻣَﻪ ﻭ َﺳﻮْﻡ ﻃﺒﻴﻌﺘﻪ ﻭﺃﻧﺸﺪ ‪ ) :‬ﲣﺎ َﻣ َ‬
‫ﺍﹸ‬
‫ﺍﳉﻮﻑ ﻧﺎﺭٌ ﻟﻴﺲ ﳜﺒﻮ ﺿِﺮﺍﻣُﻬﺎ ( ﻭﺃﻧﺸﺪ ﺍﻷﺻﻤﻌﻲ ﻟﻸﻋﺸﻰ ‪ ) :‬ﻭﻳﺴﱠﺮ َﺳﻬْﻤﹰﺎ ﺫﺍ ِﻏﺮَﺍﺭ ﻳﺴﻮﹸﻗ ُﻪ ** ﺃﻣﲔ ﺍﻟ ﹸﻘﻮَﻯ ﰲ‬
‫ﺸﻴﱢ ِﻪ ﱂ ﻳ َﻌﺘﱢ ﹺﻢ ( ﻗﺎﻝ ‪ :‬ﻭﻭﺿﻊ ‪ :‬ﻋﻠﻰ ﻣﻮﺿﻊ ‪ :‬ﻋﻦ‬
‫ﻀﻲﱠ ﺍﻟﺴﱠ ْﻬ ﹺﻢ ﲢﺖ ﻟﺒﺎﻧﹺﻪ ** ﻭﺣﺎ ﹶﻝ ﻋﻠﻰ ﻭ ْﺣ ِ‬
‫ﺿﺎﻟ ِﺔ ﺍﳌﺘﺮﻧّ ﹺﻢ ( ) ﻓﻤﺮّ َﻧ ِ‬
‫‪.‬‬
‫ﺱ ﺑﻦ َﺣ ﺠَﺮ ‪ :‬ﻭﺫﻟﻚ ﺃﻧﻪ ﻟﻴﺲ ﰲ ﺍﻷﺭﺽ‬
‫ﺏ ﺁﺧ َﺮ ﻳﻘﻮﻝ ﺃﻭ ُ‬
‫ﻣﻴﻞ ﺷﻘﺸﻘﺔ ﺍﳉﻤﻞ ﻭﻟﺴﺎﻥ ﺍﻟﺜﻮﺭ ﻭﰲ ﺑﺎ ﹴ‬

‫ﺸ ﹶﻘﺘَﻪ ﺇﻻ ﻋ َﺪ ﹶﻝ ﻬﺑﺎ ﺇﱃ ﺃﺣ ِﺪ ِﺷﻘﱠﻲ ﺣﻨَﻜﻪ ﻭﺍﻟﺜﻮﺭُ ﺇﺫﺍ ﻋﺪﺍ ﻋﺪﻝ ﺑﻠﺴﺎﻧﻪ ﻋﻦ ِﺷ ﻖﱢ ﴰﺎﻟﻪ ﺇﱃ ﳝﻴﻨﻪ‬
‫ﲨﻞﹲ ﻫﺎﺝ ﻭﺃﺧﺮﺝ ِﺷ ﹾﻘ ِ‬
‫ﻕ ﻣﻌﺪﻭ ﹸﻝ ( ﺣﺎﻝ ﺍﻟﺜﻮﺭ‬
‫ﻭﻗﺎﻝ َﻋ ْﺒ َﺪ ﹶﺓ ﺑﻦ ﺍﻟﻄﺒﻴﺐ ‪ ) :‬ﻣُﺴﺘَﻘﹺﺒ ﹶﻞ ﺍﻟﺮﻳ ﺢﹺ ﻳﻬﻔﻮ ﻭﻫﻮ ﻣُ ْﺒَﺘﺮﹺﻙٌ ** ﻟِﺴﺎﻧﻪ ﻋﻦ ِﺷﻤَﺎ ﹺﻝ ﺍﻟﺸﱢﺪ ﹺ‬
‫ﺼَﻨﻊُ ﺧﻼﻑ ﺻَﻨﻴﻌِﻪ ﻋﻨﺪ ﺍﻟﻔﺮّ ﻭﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪ ) :‬ﻓﻠﻤﺎ ﺃﺿﺎﺀ‬ ‫ﺐ ﺃﻭ ﺍﻟﺜﻮﺭ ﻓﻬﻮ ﻳ ْ‬ ‫ﻋﻨﺪ ﺍﻟﻜﺮ ﻭﺍﻟﻔﺮ ﻗﺎﻝ ‪ :‬ﻭﺇﺫﺍ ﻛﺮﱠ ﺍﻟﻜﻠ ُ‬
‫ﺚ ﳝﻤﺎ (‬ ‫ﻕ ﺍﻟﺸﺎ ِﺓ ﻣﻦ ﺣﻴ ﹸ‬
‫ﺢ ﻗﺎﻡ ﻣﺒﺎﺩﺭﹰﺍ ** ﻭﺣﺎﻥ ﺍﻧﻄﻼ ُ‬ ‫ﺍﻟﺼﺒ ُ‬

‫ﺏ ﺍ ﻟﻔﱴ ﺍﻟﺒﻜﺮﻱ ﻋﻮﻑ ﺑﻦ ﺃﺭﻗﻤﺎ ( ) ﻓﺄﻃ ﹶﻠ َﻖ ﻋﻦ ﳎﻨﻮﺑﹺﻬﺎ ﻓﺎﺗﺒﻌﻨَﻪ ** ﻛﻤﺎ‬

‫) ﻓﺼﺒﺤ ُﻪ ﻋﻨ َﺪ ﺍﻟﺸﺮﻭﻕ ﻏﺪﻳ ٍﺔ ** ﻛﻼ ُ‬
‫ﺸﺮَﻣﺎ ( ) ﻓﺄﳓﹶﻰ ﻋﻠﹶﻰ ﺷُﺆﻣﻲ ﻳﺪﻳ ِﻪ ﻓﺬﹶﺍﺩﻫﺎ ** ﺑﺄﻇﻤﹶﺄ ﻣﻦ ﻓﺮﻉ ﺍﻟﺬﺅﺍﺑﺔِ ﺃﺳ ﺤَﻤﺎ (‬
‫ﻫﻴﱠﺞ ﺍﻟﺴﺎﻣﻲ ﺍﳌﻌﺴ ﹸﻞ ﺧ ْ‬
‫ﰒ ﻗﺎﻝ ‪ ) :‬ﻭﺃ َﺩﺑَﺮ ﻛﺎﻟﺸﱢ ْﻌﺮَﻯ ﻭُ ﺿُﻮﺣﹰﺎ ﻭﻧُ ﹾﻘﺒَﺔ ** ﻳُﻮﺍ ِﻋﺲُ ﻣﻦ ُﺣﺮﱢ ﺍﻟﺼّﺮﹺﳝ ﹸﺔ ﻣُﻌﻈﹶﻤﺎ ( ﻋﻠﺔ ﻏﺰﻭ ﺍﻟﻌﺮﺏ ﺃﻋﺪﺍﺀﻫﻢ ﻣﻦ‬
‫ﺷﻖ ﺍﻟﻴﻤﲔ ﻗﺎﻝ ‪ :‬ﻭﻟﻌﻠ ﹺﻢ ﺍﻟﻌﺮﺏ ﺑﺄﻥ ﻃﺒﻊ ﺍﻹﻧﺴﺎﻥ ﺩﺍﻋﻴﺔﹲ ﺇﱃ ﺍﳍﺮﺏ ﻣﻦ ِﺷ ﻖﱢ‬

‫ﺍﻟﺸﻤﺎﻝ ﳛﺒﱡﻮﻥ ﺃﻥ ﻳﺄﺗﻮﺍ ﺃﻋﺪﺍﺀﻫﻢ ﻣﻦ ِﺷﻖﱠ ﺍﻟﻴﻤﲔ ﻗﺎﻝ ‪ :‬ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺷُﺘﻴﻢ ﺑﻦ ﺧُﻮﻳﻠﺪ ‪ :‬ﻭﺃﻣﺎ ﺭﻭﺍﻳﺔﹸ ﺃﺻﺤﺎﺑﻨﺎ ﻓﻬﻲ ‪:‬‬
‫ﻓﺠﺌﻨﺎﻫﻢ ﻣﻦ ﺃﳝ ﹺﻦ ﺍﻟﺸﻖ ﻋﻨﺪﻫﻢ ‪.‬‬
‫ﺴ َﺮ‬
‫ﻼ ﻬﺑﻤﺎ ﻗﻴﻞ ﺃﻋﺴ ُﺮ ﻳ َ‬
‫ﺍﻷﻋﺴﺮ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﺍﻟﻴَﺴَﺮ ﻭﺇﺫﺍ ﻛﺎﻥ ﺃﻛﺜﹸﺮ ﻋﻤﻞ ﺍﻟﺮﺟُﻞ ﺑﻴﺴﺎﺭﻩ ﻛﺎﻥ ﺃﻋﺴَﺮ ﻓﺈﺫﺍ ﺍﺳﺘﻮﻯ ﻋﻤ ﹰ‬
‫ﺼﻤَﺘ ﹰﺎ ﻓﻠﻴﺲ ﲟﺴﺘﻮﻯ ﺍﳋﻠﻖ ﻭﻫﻮ ﻋﻨﺪﻫﻢ ﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﻓﻠﻴﺲ ﲟﻴﻤﻮﻥ ﺍﳋﻠﹾﻖ ﻭﻳﺸﺘﻘﱡﻮﻥ ﻣﻦ ﺍﻟﻴﺪ‬ ‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺃﻋﺴﺮ ُﻣ ْ‬
‫ﺍﻟ ُﻌﺴْﺮﻯ ﺍﻟ ُﻌﺴْﺮ ﻭﺍﻟﻌُﺴﺮﺓ ﻓﻠﻤﺎ ﲰﱠﻮﻫﺎ ﺍﻟﺸﱢﻤﺎﻝ ﺃ ْﺟ َﺮﻭْﻫﺎ ﰲ ﺍﻟﺸﺆْﻡ ﻭﰲ ﺍﳌﺸﺆُﻭﻡ ﻋﻠﻰ ﺫﻟﻚ ﺍﳌﻌﲎ ﻭﲰﻮﻫﺎ ﺍﻟﻴﺪ ﺍﻟﻴَﺴﺎ َﺭ‬
‫ﻭﺍﻟﻴﺪَ ﺍﻟﻴﺴﺮﻯ ﻋﻠﻰ َﻧﻔﹾﻲ ﺍﻟﻌُﺴﺮ ﻭﺍﻟﻨﻜﹶﺪ ﻛﻤﺎ ﻗﺎﻟﻮﺍ ‪ :‬ﺳﻠﻴﻢ ﻭﻣﻔﺎﺯﺓ ﰒ ﺃﻓﺼﺤﻮﺍ ﻬﺑﺎ ﰲ ﻣﻮﺿ ﹺﻊ ﻓﻘﺎﻟﻮﺍ ﺍﻟﻴﺪ ﺍﻟﺸ ْﺆﻣَﻰ ‪.‬‬

‫ﻚ ﺍﻟﺬﻱ **‬ ‫ﳑﺎ ﻗﻴﻞ ﻣﻦ ﺍﻟﺸﻌﺮ ﰲ ﺍﻟﺸﻤﺎﻝ ﻭﳑﺎ ﻗﺎﻟﻮﺍ ﰲ ﺍﻟﺸﻤﺎﻝ ﻗﻮ ﹸﻝ ﺃﰊ ﺫﹸﺅﻳﺐ ‪ ) :‬ﺃ ﺑﹺﺎﻟﺼﱠﺮ ﹺﻡ ﻣﻦ ﺃﲰﺎﺀ َﺟﺪﱠ ﺑ َ‬
‫ﻚ ﺍﺟْﺘﻨَﺎﺑُﻬﺎ (‬
‫ﺼ ْﺒ َ‬
‫ﺕ ﳍﺎ ﹶﻃ ْﻴ َﺮ ﺍﻟﺸﱢﻤﺎ ﹺﻝ ﻓﺈﻥ ﻳﻜﻦ ** َﻫﻮَﺍﻙ ﺍﻟﺬﻱ ﻬﺗﻮﻯ ﻳُ ِ‬
‫َﺟﺮَﻯ ﺑﻴﻨﻨﺎ ﻳﻮ َﻡ ﺍﺳَﺘ ﹶﻘﻠﱠﺖ ﹺﺭﻛﹶﺎﺑُﻬﺎ ( ) ﺯ َﺟ ْﺮ َ‬
‫ﺕ ﻬﺑﺎ ﻟﻴﻠ ﹰﺔ ﻛﻠﻬﺎ ** ﻓﺠﺌﺖ‬
‫ﺴﻴّﺪِﻧﺎ ﻳﺎ ﺣﻠﻴﻢ ** ﺇﻧّﻚ ﱂ َﺗ ﹾﺄﺱُ ﹶﺃﺳْﻮﹰﺍ ﺭﻓﻴﻘﹶﺎ ( ) ﺯﺟﺮ َ‬
‫ﺖﻟ َ‬
‫ﻭﻗﺎﻝ ﺷُﺘﻴﻢ ﺑﻦ ﺧﻮﻳﻠﺪ ‪ ) :‬ﻭﻗﻠ ُ‬
‫ﻬﺑﺎ ﻣُﺆﻳﹺﺪﹰﺍ ﺧَﻨﻔﻘﻴﻤﺎ (‬
 ‫ﻂ ﺍﻟﺸﱢﻤَﺎﻝ ** ُﺗَﻨ ﺤﱢﻲ ﳊِﺪ ﺍﳌﹶﻮﺍﺳِﻲ ﺍﳊﹸﻠﻮﻗﺎ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﻭﻫﻮﱠ ﹶﻥ ﻭﺟﺪْﻱ ﺃﻧﲏ ﱂ ﺃﻛ ْﻦ ﳍﻢ **‬ ‫ﺐ ﺇ ْﺑ ﹶ‬
‫ﺖ ﻏﹸ َﺮﻳﱢ َ‬
‫) ﹶﺃ ﹶﻃ ْﻌ َ‬
‫ﺸﻴﱠ ﹶﺔ ﻳﺪﻋﻮ‬
‫ﺶ ﺣﺎﲤﺎ ( ﻭﺇﺫﺍ ﻣﺎﻝ ِﺷﻘﱡﺔ ﻗﺎﻟﻮﺍ ‪ :‬ﺍﺣْﻮﻝﱠ ِﺷﻘﱡﻪ ﻭﻗﺎﻝ ﺍﻷﺷﺘﺮ ﺑﻦ ﻋُﻤﺎﺭﺓ ‪َ ) :‬ﻋ ِ‬
‫ﺾ ﺍﻟﺮﱢﻳ َ‬
‫ﺏ ِﺷﻤَﺎﻝ ﻳﻨﻔ ُ‬ ‫ﻏﺮﺍ َ‬
‫ِﻣ ْﻌﺘَﺮٌ ﻳﺎ ﹶﻝ َﺟ ْﻌ ﹶﻔ ﹴﺮ ** ﺃﺧﻮﻛﻢ ﺃﺧﻮﻛﻢ ﺃﺣُ َﻮﻝﹸ ﺍﻟﺸﱢﻖﱢ ﻣﺎِﺋﻠﹸﻪ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪( :‬‬

‫ﺙ ﻣﻦ ** ﺧَﻄﹾﻮﹺﻱ ﻭﺣﻞﱠ‬ ‫ﺖ ﻟﻪ ** ﺃﺷﻔﹶﻖ ﻣﻦ ﻭﺍﻟﺪٍ ﻋﻠﻰ ﻭﻟ ِﺪ ( ) ﺣﱴ ﺇﺫﺍ ﻗﺎﺭ َ‬

‫ﺏ ﺍﳊﻮﺍﺩ ﹸ‬ ‫) ﺃﻱﱠ ﺃﺥ ﻛﺎ ﹶﻥ ﱄ ﻭﻛﻨ ُ‬
‫ﺍﻟﺰﻣﺎ ﹸﻥ ﻣﻦ ﻋُﻘﹶﺪﻱ ( ) ﺍﺣ َﻮﻝﹼ ﻋﻨﱢﻲ ﻭﻛﺎﻥ ﻳﻨﻈﹸﺮ ﻣِﻦ ** ﻋﻴﲏ ﻭﻳﺮﻣﻲ ﺑﹺﺴﺎﻋﺪِﻱ ﻭَﻳﺪِﻱ ( ﺍﻟﻮﻗﺖ ﺍﳉﻴﺪ ﰲ ﺍﳊﻤﻞ ﻋﻠﻰ‬
‫ﺍﻟﺸﺎﺀ ﻗﺎﻝ ﺍﻷﺻﻤﻌﻲّ ‪ :‬ﺍﻟﻮﻗﺖ ﺍﳉﻴﱢﺪ ﰲ ﺍﳊﻤﻞ ﻋﻠﻰ ﺍﻟﺸﺎﺀ ﺃﻥ ﲣﻠﱠﻰ ﺳﺒﻌ ﹶﺔ ﺃﺷﻬُ ﹴﺮ ﺑﻌﺪ ﻭﻻﺩﻫﺎ ﻭﻳﻜﻮﻥ ﲪﻠﻬﺎ ﲬﺴﺔ‬
‫ﺃﺷﻬﺮ ﻓﺘﻮﻟﱠﺪ ﰲ ﻛﻞ ﺳﻨَﺔ ﻣﺮﺓ ﻓﺈﻥ ُﺣﻤِﻞ ﻋﻠﻴﻬﺎ ﰲ ﻛﻞ ﺳﻨﺔ ﻣﺮﺗﲔ ﻓﺬﻟﻚ ﺍﻹﻣﻐﺎﻝ ﻳﻘﺎﻝ ‪ :‬ﺃﻣﻐَﻞ ﺑﻨﻮ ﻓﹸﻼ ٍﻥ ﻓﻬﻢ‬
‫ﻣُﻤْﻐﻠﻮﻥ ﻭﺍﻟﺸﺎﺓﹸ ﳑﻐﻞ ‪.‬‬
‫ﻭﺇﺫﺍ ُﻭﻟﱢﺪﺕ ﺍﻟﺸﺎ ﹸﺓ ﻭﻣﻀَﻰ ﳍﺎ ﺃﺭﺑﻌﺔﹸ ﺃﺷﻬﺮ ﻓﻬﻲ ﳉﺒﺔ ﻭﺍﳉﻤﻴﻊ‬

‫ﺍﻟﻠﱢﺠﺎﺏ ﻭﺍﻟﻠﱠﺠﺒﺎﺕ ﻭﺫﻟﻚ ﺣﲔ ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ ﻗﺎﻝ ‪ :‬ﻭﺍﻷﻳﺮ ﻣﻦ ﺍﻟﺒﻌﲑ ‪ :‬ﺍِﳌ ﹾﻘﻠﹶﻢ ﻭﻣﻦ ﺍﳊﺎﻓﺮ ﺍﳉﹸﺮْﺩَﺍﻥ ﻭﻣﻦ ﺍﻟﻈﻠﻒ‬
‫ﻀﻲّ ﺯﻋﻢ ﺫﻟﻚ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ‪.‬‬ ‫ﻛﻠﻪ ‪ :‬ﺍﻟﻘﻀﻴﺐ ﻭﻣﻦ ﺍﻟﻔﺮَﺱ ﺍﻟﻌﺘﻴﻖ ‪ :‬ﺍﻟﻨﱠ ِ‬
‫ﻭﻣﺎ ﺃﺭﺍﺩ ﻣﻦ ﺍﳊﺎﻓﺮ ﺍﻟﻔﺤ ﹶﻞ ﻓﻬﻮ ﺍﻟﻮﹺﺩﺍﻕ ﻭﻫﻮ ﻣﻦ ﺍﻹﺑﻞ ﺍﻟﻀﱠﺒَﻌﺔ ﻭﻣﻦ ﺍﻟﻀﺄﻥ ﺍﳊﹸﻨﻮّ ﻭﻳﻘﺎﻝ ‪ :‬ﺣﻨَﺖ ﲢﻨﻮ ﺣُﻨُﻮّﹰﺍ ﻭﻫﻲ‬
‫ﳊ ْﺮﻣَﺔ ﻭﻳﻘﺎﻝ ‪ :‬ﻋﻨﺰ َﺣ ْﺮﻣَﻰ ﻭﺃﻧﻜﺮ ﺑﻌﻀﻬﻢ ﻗﻮﳍﻢ ‪ :‬ﺷﺎﺓﹲ ﺻﺎﺭﻑ‬ ‫ﻧﻌﺠﺔﹲ ﺣﺎ ٍﻥ ﻛﻤﺎ ﺗﺮﻯ ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﳌﻌْﺰ ﻓﻬﻮ ﺍ ِ‬
‫ﻭﺯﻋﻢ ﺃﻧﻪ ﻣﻮﻟﺪ ‪.‬‬
‫ﺠ ﺢّ ‪.‬‬
‫ﺖ ﻓﻬﻲ ُﻣ ﹺ‬
‫ﺠﻌِﻞ ﻓﺈﺫﺍ ﻋﻈﹸﻢ ﺑﻄﻨﻬﺎ ﻗﻴﻞ ﺃ َﺟ ﺤﱠ ْ‬
‫ﻗﺎﻝ ‪ :‬ﻭﻫﻮ ﻣﻦ ﺍﻟﺴﺒﺎﻉ ﺍﻹﺟﻌﺎﻝ ﻳﻘﺎﻝ ‪ :‬ﻛﻠﺒﺔﹲ ُﻣ ْ‬

‫ﺸﻔﹶﺮ ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﻐﻨﻢ ﻓﻬﻮ ِﻣ َﺮﻣّﺔ ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﳊﺎﻓﺮ ﻓﻬﻮ ﺟَ ﺤْﻔﹶﻠ ﺔﹲ ‪.‬‬
‫ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﳋﻒ ﻓﻬﹺﻮ ِﻣ ْ‬
‫ﺖ ﻭﻟﻠﻈﱢﻠﻒ ‪ :‬ﻭﻟﱢﺪﺕ ﻭﺍﻟﺒﻘﺮﺓﹸ ﲡﺮﻱ ﻫﺬﺍ‬
‫ﺠ ْ‬
‫ﺕ ﻗﻠﺖ ﻟﻠﺨﻒ ‪ :‬ﻧُِﺘ َ‬
‫ﺖ ﺟﺎﺯ ﻓﺈﺫﺍ ﻣﻴ ْﺰ َ‬
‫ﲪ ﹴﻞ ﻭﺿﻌ ْ‬‫ﺖ ﻟﻜﻞﱢ ﺫﺍﺕ ْ‬ ‫ﻭﺇﺫﺍ ﻗﻠ َ‬
‫ﺖ‪.‬‬
‫ﺠ ْ‬
‫ﺖ ﻟﻠﺤﺎﻓﺮ ‪ :‬ﻧِﺘ َ‬
‫ﺍﺠﻤﻟﺮﻯ ﻭﻗﻠ َ‬
‫ﺖ ﻓﻬﻲ ﻋَﻘﻮﻕ‬
‫ﻭﻳﻘﺎﻝ ﻟﻠﺤﺎﻓﺮ ﻣﻦ ﺑﲔ ﻫﺬﺍ ﻛﻠﻪ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺑﻄﻨﻬﺎ ﻭﻟﺪ ‪ :‬ﻧَﺘﻮﺝ ﻭﺇﺫﺍ ﻋﻈﻢ ﺑﻄ ُﻦ ﺍﳊﺎﻓﺮ ﻗﻴﻞ ﻗﺪ ﺃﻋﻘﹼ ْ‬
‫ﻉ ُﻋ ﹸﻘ ٌﻖ ﻭﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ ‪ :‬ﻋﻘﺎﺋﻖ ‪.‬‬
‫ﻭﺍﳉﻤﺎ ُ‬
‫ﻭﻳﻘﺎﻝ ﻟﻠﺒﻘﺮﺓ ﺍﻟﻮﺣﺸﻴﺔ ﻧﻌﺠﺔ ﻭﺍﻟﺒﻘﺮﺓ ﲡﺮﻱ ﳎﺮﻯ ﺍﻟﻀﺎﺋﻨﺔ ﰲ ﺣﺎﳍﺎ ‪.‬‬
‫ﻉﰲ‬
‫ﺖ ﻗﺎﻝ ‪ :‬ﻭﺍﻹﳌﺎ ُ‬
‫ﺖ ﻓﻬﻮ ﺍﻟﺮﱡﻏﺎﺀ ﻓﺈﺫﺍ ﻃﺮﱢﺑﺖ ﰲ ﺇﺛﺮ ﻭﻟﹶﺪﻫﺎ ﻗﺒﻞ ﺣﻨﱠ ْ‬
‫ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﳋﻒ ﻓﺼﻮﺗﻪ ﺑُﻐﺎﻡ ﻓﺈﺫﺍ ﺿ ﺠﱠ ْ‬
‫ﺍﻟﺴﺒﺎﻉ ﻭﰲ ﺍﳋﻴﻞ ﺩﻭﻥ ﺍﻟﺒﻬﺎﺋﻢ ﻭﻫﻮ ﺃﻥ ﺗﺸﺮﻕ ﺿﺮﻭﻋﻬﺎ ‪.‬‬

‫ﻗﺎﻝ ‪ :‬ﻭﺍﳋﺮﻭﻑ ﰲ ﺍﳋﻴﻞ ﻭﺍﻟﻀﺄﻥ ﺩﻭﻥ ﺍﻟﺒﻬﺎﺋﻢ ﻛﻠﻬﺎ ‪.‬‬

‫ﺴﻔﹶﺪ ﺳِﻔﺎﺩﹰﺍ ﻭﻳﻘﺎﻝ ﰲ (‬ ‫ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ﻟﻠﻄﲑ ‪ :‬ﻗﺪ ﻗﻤﻄﻬﺎ ﻳﻘﻤﻄﻬﺎ ﻭﻳﻘﺎﻝ ﻟﻠﺘﻴﺲ ﻭﺍﻟﻜﻠﺐ ‪ :‬ﻗﺪ َﺳ ِﻔ َﺪ ﻳُ ْ‬
‫ﺍﳋﻴﻞ ‪ :‬ﻛﺎﻣﻬﺎ ﻳﻜﹸﻮﻣُﻬﺎ ﹶﻛﻮْﻣﹰﺎ ﻭﻛﺬﻟﻚ ﰲ ﺍﳊﺎﻓﺮ ﻛﻠﱢﻪ ﻭﰲ ﰲ ﺍﳊﻤﺎﺭ ﻭﺣﺪﻩ ‪ :‬ﺑﺎﻛﻬﺎ ﻳﺒُﻮﻛﻬﺎ َﺑﻮْﻛ ﹰﺎ ‪.‬‬
‫ﻗﻮﳍﻢ ‪ :‬ﻣﺎ ﻟﻪ َﺳﺒَﺪ ﻭﻻ ﹶﻟﺒَﺪ ﻭﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ‪ :‬ﻣﺎ ﻟﻪ ﻋﻨﺪﻱ َﺳَﺒ ٌﺪ ﻭﻻ ﹶﻟﺒَﺪ ﻓﻘﺪّﻣﻮﺍ ﺍﻟﺴّﺒَﺪ ﻓﻔﻲ ﻫﺬﺍ ﺍﳌﻌﲎ ﺃﻬﻧﻢ ﻗﺪﻣﻮﺍ‬
 ‫ﺍﻟﺸﱠﻌﺮ ﻋﻠﻰ ﺍﻟﺼﻮﻑ ‪.‬‬
‫ﻓﺈﻥ ﻗﺎﻝ ﻗﺎﺋﻞ ‪ :‬ﻓﻘﺪ ﻗﺪﱠﻣﻮﺍ ﰲ ﻣﻮﺍﺿﻊ ﻛﺜﲑ ٍﺓ ﺫﻛ َﺮ ﻣﺎ ﻫﻮ ﺃ َﺧﺲﱡ ﻓﻘﺎﻟﻮﺍ ‪ :‬ﻣﺎ ﻟﻪ ﻋﻨﺪﻱ ﻗﻠﻴﻞﹲ ﻭﻻ ﻛﺜﲑ ﻭﺍﻟﻌِﲑ ﻭﺍﻟﻨﱠﻔﲑ‬
‫ﺣﱴ ﻗﺎﻟﻮﺍ ‪ :‬ﺍﳋﻞﹼ ﻭﺍﻟﺰﻳﺖ ﻭﻗﺎﻟﻮﺍ ‪ :‬ﺭﺑﻴﻌﺔ ﻭ ُﻣﻀَﺮ ﻭﺳُﻠﹶﻴﻢ ﻭﻋﺎﻣﺮ ﻭﺍﻷﻭﺱ‬

‫ﺻﻐِﲑ ﹰﺓ ﻭ ﹶﻻ ﹶﻛﺒﹺﲑ ﹰﺓ ﺇﻻﱠ ﹶﺃ ْﺣﺼَﺎﻫَﺎ ‪.‬‬

‫ﻭﺍﳋﺰﺭﺝ ﻭﻗﺎﻝ ﺍﻟﻠﹼﻪ ‪ :‬ﹶﻻ ﻳُﻐﺎ ِﺩﺭُ َ‬
‫ﻂ ﺍﻟﻐِﻴﻄﺎ ﹶﻥ ﻭﺍﻧﻘﻄﻌﺖ ** ﻋﻨﻪ ﺳﻼﺳﻞ‬ ‫ﻭﺍﻟﺬﻱ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﺃﻥ ﺫﻟﻚ ﺍﻟﺬﻱ ﻗﻠﻨﺎ ﻛﻤﺎ ﻗﻠﻨﺎ ﻗﻮ ﹸﻝ ﺍﻟﺮﺍﻋﻲ ‪ ) :‬ﺣﱴ ﺇﺫﺍ ﻫَﺒ ﹶ‬
‫ﺲ َﻣﺸّﺎ ًﺀ ﺑﺄ ﹾﻛﻠﹸﹺﺒ ِﻪ ** ﺇ ﹾﺛ َﺮ ﺍﻷﻭﺍﺑﺪ ﻣﺎ َﻳ ْﻨﻤِﻲ ﻟﻪ َﺳَﺒﺪُ ( ﹶﻓ ﹶﻘﺪﱠ َﻡ ﺍﻟﺴﱠﺒ َﺪ ﰒ ﻗﺎﻝ ‪ :‬ﻭﻗﺎﻝ‬
‫َﺭﻣْﻞ ﺑﻴﻨﻬﺎ ﻋُ ﹶﻘﺪُ ( ) ﻻﻗﻰ ﺃﻃ ْﻴِﻠ َ‬
‫ﺍﻟﺮﺍﻋﻲ ‪ ) :‬ﺃﻣﺎ ﺍﻟﻔﻘﲑُ ﺍﻟﺬﻱ ﻛﺎﻧﺖ َﺣﻠﹸﻮَﺑﺘُﻪ ** َﻭ ﹾﻓ َﻖ ﺍﻟﻌِﻴﺎ ﹺﻝ ﻓﻠﻢ ُﻳ ْﺘ َﺮ ْﻙ ﻟﻪ َﺳَﺒﺪُ ( ﻭﻫﻮ ﻟﻮ ﻗﺎﻝ ‪ :‬ﱂ ﻳُﺘﺮﻙ ﻟﻪ ﹶﻟﺒَﺪ ﻭﻟﻮ‬
‫ﻗﺎﻝ ‪ :‬ﻣﺎ ﻳﻨﻤﻲ ﻟﻪ ﹶﻟَﺒ َﺪ ﻟﻘﺎﻡ ﺍﻟﻮ ْﺯ ﹸﻥ ﻭﻟﻜﺎﻥ ﻟﻪ ﻣﻌﲎ ﻓﺪﻝﱠ ﺫﻟﻚ ﻋﻠﻰ ﺃﻧﻪ ﺇﳕﺎ ﺃﺭﺍﺩ ﺗﻘﺪﱘ ﺍﳌﻘﺪﱠﻡ ‪.‬‬

‫ﻣﻔﺎﺧﺮﺓ ﺑﲔ ﺻﺎﺣﺐ ﺍﻟﻀﺄﻥ ﻭﺻﺎﺣﺐ ﺍﳌﺎﻋﺰ‬

‫ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻀﺄﻥ ‪ :‬ﹶﻓ ﺨَﺮﰎ ﻋﻠﻰ ﺍﻟﻀﺄﻥ ﺑﺄﻥ ﺍﻹﻧﺴﺎﻥ ﺫﻭ ﺷﻌﺮ ﻭﺃﻧﻪ‬

‫ﺑﺎﳌﺎﻋﺰ ﺃﺷﺒﻪ ﻓﺎﻹﻧﺴﺎﻥ ﺫﻭ ﺃﹾﻟﻴ ٍﺔ ﻭﻟﻴﺲ ﺑﺬﻱ ﺫﻧﺐ ﻓﻬﻮ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﺑﺎﻟﻀﺄﻥ ﺃﺷﺒﻪ ‪.‬‬
‫ﺸ َﺮ‬
‫ﺝ ِﻣ َﻦ ﺍﻟﻀّﺄ ِﻥ ﺍ ﹾﺛَﻨ ْﻴ ﹺﻦ ﻭﻗﻠﺘﻢ ‪ :‬ﻓﻘﺪ ﻗﺪﱠﻣﻬﺎ ﻓﻘﺎﻝ ﺍﻟﻠﹼﻪ ‪ :‬ﻳَﺎ َﻣ ْﻌ َ‬
‫ﺐ ﺍﳌﺎﻋﺰ ‪ :‬ﻛﻤﺎ ﻓﺨﺮﰎ ﺑﻘﻮﻟﻪ ‪ :‬ﲦﹶﺎﻧﹺﻴﺔ ﹶﺃ ْﺯﻭَﺍ ﹴ‬
‫ﻗﺎﻝ ﺻﺎﺣ ُ‬
‫ﺲ‪.‬‬‫ﳉﻦﱢ ﻭﺍﻹ ْﻧ ﹺ‬
‫ﺍِ‬
‫ﺐ ﻟﻠﺠﻦﱢ ﺍﻟﺘﻘﺪ ُﱘ ﺑﺘﻠﻚ ﺍﻵﻳﺔ ‪.‬‬
‫ﻓﺈﻥ ﻭﺟﺐ ﻟﻀﺄﻧﻚ ﺍﻟﺘﻘﺪ ُﱘ ﻋﻠﻰ ﺍﳌﺎﻋﺰ ﺑﺘﻘﺪﱘ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭ َﺟ َ‬

‫ﰲ ﺍﻟﻀﻔﺎﺩﻉ‬

‫ﺱ ﺍﻟﺘﻘﻮﻯ ﻭ َﺟﻌَﻠﻚ ﻣﻦ‬

‫ﺐ ﻭﻋﺮّﻓﻚ ﻟﺒﺎ َ‬
‫ﺠ ﹺ‬
‫ﻋﻠﱠﻤﻚ ﺍﻟﻠﹼﻪ ﻋﻠﻤﹰﺎ ﻧﺎﻓﻌ ﹰﺎ ﻭﺟﻌ ﹶﻞ ﻟﻚ ﻣﻦ ﻧﻔﺴﻚ ﺳﺎﻣﻌﹰﺎ ﻭﺃﻋﺎﺫﻙ ﻣﻦ ﺍﻟﻌُ ْ‬
‫ﺍﻟﻔﺎﺋﺰﻳﻦ ‪.‬‬
‫ﺍﻋﻠ ْﻢ ﺭﲪﻚ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺃﻥ ﺍﻟﻠﹼﻪ ﺟﻞ ﻭﻋﺰ ﻗﺪ ﺃﺿﺎﻑ ﺳﺖ ُﺳﻮَﺭ ﻣﻦ ﻛﺘﺎﺑﻪ ﺇﱃ ﺃﺷﻜﺎﻝ ﻣﻦ ﺃﺟﻨﺎﺱ ﺍﳊﻴﻮﺍﻥ ﺍﻟﺜﻼﺛﺔ‬
‫ﻣﻨﻬﺎ ﳑﺎ ﻳﺴﻤﻮﻬﻧﺎ ﺑﺎﺳﻢ ﺍﻟﺒﻬﻴﻤﺔ ﻭﻫﻲ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﻭﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﻭﺳﻮﺭﺓ ﺍﻟﻔﻴﻞ ﻭﺛﻼﺛﺔ ﻣﻨﻬﺎ ﳑﺎ ﻳﻌﺪﻭﻥ ﺍﺛﻨﺘﲔ ﻣﻨﻬﺎ‬
‫ﻣﻦ ﺍﳍﻤﺞ ﻭﻭﺍﺣﺪ ﹰﺓ ﻣﻦ ﺍﳊﺸﺮﺍﺕ ‪.‬‬
‫ﻓﻠﻮ ﻛﺎﻥ ﻣﻮﻗ ﹺﻊ ﺫِﻛﺮ ﻫﺬﻩ ﺍﻟﺒﻬﺎﺋﻢ ﻭﻫﺬﻩ ﺍﳊﺸﺮﺍﺕ ﻭﺍﳍﻤﺞ ﻣﻦ ﺍﳊﻜﻤﺔ ﻭﺍﻟﺘﺪﺑﲑ ﻣﻮِﻗﻌَﻬﺎ ﻣﻦ ﻗﻠﻮﺏ ﺍﻟﺬﻳﻦ ﻻ‬
‫ﻳﻌﺘﱪﻭﻥ ﻭﻻ ﻳﻔﻜﺮﻭﻥ ﻭﻻ ﳝﻴﺰﻭﻥ‬

‫ﻭﻻ ﳛﺼﻠﻮﻥ ﺍﻷﻣﻮﺭ ﻭﻻ ﻳﻔﻬﻤﻮﻥ ﺍﻷﻗﺪﺍﺭ ﳌﺎ ﺃﺿﺎﻑ ﻫﺬﻩ ﺍﻟﺴﻮﺭ ﺍﻟﻌﻈﺎ َﻡ ﺍﳋﻄﲑﺓ ﻭ ﺍﻟﺸﺮﻳﻔﺔ ﺍﳉﻠﻴﻠﺔ ﺇﱃ ﻫﺬﻩ ﺍﻷﻣﻮﺭ‬
‫ﺨﻔﹶﺔ ﻭﺍﳌﻐﻤﻮﺭﺓ ﺍﳌﻘﻬﻮﺭﺓ ‪.‬‬ ‫ﺴِ‬
‫ﺍﶈﻘﹼﺮﺓ ﺍﳌ ْ‬
‫ﺐ ﺍﻟ ﹶﻔﻬﹺﻢ ﻻ ﻳﻌﻮﱢﺩ ﻗﻠﺒَﻪ ﺍﻻﺳﺘﺮﺳﺎﻝ ﻭ ُﺧ ﹾﺬ‬
‫ﻭﻷﻣﺮ ﻣﺎ ﻭﺿﻌﻬﺎ ﰲ ﻫﺬﺍ ﺍﳌﻜﺎﻥ ﻭﻧﻮﱠﻩ ﺑﺄﲰﺎﺋﻬﺎ ﻫﺬﺍ ﺍﻟﺘﻨﻮ ﻳﻪ ﻓﺎﻓﻬﻢ ﻓﺈﻥ ﺍﻷﺩﻳ َ‬
‫ﻧﻔﺴَﻚ ﺑﺎﻟﻔﻜﺮﺓ ﻭﻗﻠﺒَﻚ ﺑﺎﻟﻌﺒْﺮﺓ ‪.‬‬
‫ﻭﺃﻧﺎ ﺫﺍﻛﺮٌ ﻣﻦ ﺷﺄﻥ ﺍﻟﻀﻔﺪﻉ ﻣﻦ ﺍﻟﻘﻮﻝ ﻣﺎ ﳛﻀﺮ ﻣﺜﻠﻲ ﻭﻫﻮ ﻗﻠﻴﻞﹲ ﰲ ﺟﻨﺐ ﻣﺎ ﻋﻨﺪ ﻋﻠﻤﺎﺋﻨﺎ ﻭﺍﻟﺬﻱ ﻋﻨﺪ ﻋﻠﻤﺎﺋﻨﺎ ﻻ‬
 ‫َﳛﺲﱡ ﰲ ﺟﻨﺐ ﻣﺎ ﻋﻨﺪ ﻏﲑﻫﻢ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺬﻱ ﻋﻨﺪ ﺍﻟﻌﻠﻤﺎﺀ ﻗﻠﻴﻞ ﰲ ﺟﻨﺐ ﻣﺎ ﻋﻨﺪ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺬﻱ ﻋﻨﺪ ﺍﻷﻧﺒﻴﺎﺀ‬
‫ﻗﻠﻴﻞ ﰲ ﺟﻨﺐ ﻣﺎ ﻋﻨﺪ ﺍﻟﻠﹼﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ‪.‬‬
‫ﺢ ﻭﻻ ﳝﻜﻨﻪ ﺍﻟﺼﻴﺎﺡ ﺣﱴ ﻳﺪﺧﻞ ﺣﻨﻜﹶﻪ ﺍﻷﺳﻔﻞ ﰲ ﺍﳌﺎﺀ ﻓﺈﺫﺍ ﺻﺎﺭ ﰲ ﻓﻤﻪ ﺑﻌﺾ ﺍﳌﺎﺀ‬ ‫ﻣﻦ ﺫﻟﻚ ﺍﻟﻀﱢﻔﺪِﻉ ﻻ ﻳﺼﻴ ُ‬
‫ﺕ ﻣﻦ ﺍﳌﺎﺀ ‪.‬‬
‫ﻉ ﻧﻘﻴﻘﹰﺎ ﺇﺫﺍ ﹸﻛﻦﱠ ﺧﺎﺭﺟﺎ ٍ‬
‫ﺻﺎﺡ ﻭﻟﺬﻟﻚ ﻻ ﺗﺴﻤ ُﻊ ﻟﻠﻀﻔﺎﺩ ﹺ‬

‫ﺯﻋﻢ ﰲ ﺍﻟﻀﻔﺎﺩﻉ‬

‫ﺶ ﰲ ﺍﳌﺎﺀ ﻭﻳﺒﻴﺾُ ﰲ ﺍﻟﺸﻂﹼ ﻣﺜﻞ ﺍﻟﺮّﻕ ﻭﺍﻟﺴﱡﻠﺤﻔﺎﺓ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ‪( .‬‬

‫ﻭﺍﻟﻀﻔﺎﺩ ﻉُ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﺍﻟﺬﻱ ﻳﻌﻴ ُ‬
‫ﻭﺍﻟﻀﻔﺎﺩ ﻉُ ﺗﻨﻖّ ﻓﺈﺫﺍ ﺃﺑﺼﺮﺕ ﺍﻟﻨﺎﺭ ﺃﻣﺴﻜﺖ ‪ ) .‬ﺯﻋﻢ ﰲ ﺍﻟﻀﻔﺎﺩﻉ ( ﻭﺍﻟﻀﻔﺎﺩﻉ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﺍﻟﺬﻱ ﻳُﺨﻠ َﻖ ﰲ ﺃﺭﺣﺎﻡ‬
‫ﺍﳊﻴﻮﺍﻥ ﻭﰲ ﺃﺭﺣﺎﻡ ﺍﻷ َﺭ ﺿِﲔ ﺇﺫﺍ ﺃﻟﻘﺤﺘﻬﺎ ﺍﳌﻴﺎﻩ ﻷﻥ ﺍﻟَﻴ ﺦﱠ ﳜﺮﺍﺳﺎﻥ ﻳُﻜﺒﺲ ﰲ ﺍﻵﺯﺍﺝ ﻭﳛﺎ ﹸﻝ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﺮﱢﻳﺢ ﻭﺍﳍﻮﺍﺀ‬
‫ﻭﺍﻟﺸﻤﺲ ﺑﺄﺣﻜ ﹺﻢ ﻣﺎ ﻳﻘﺪﺭﻭﻥ ﻋﻠﻴﻪ ﻭﺃﻭﺛﻘﻪ ﻭﻣﱴ ﺍﻧْﺨﺮﻕ ﰲ ﺗﻠﻚ ﺍﳋﺰﺍﻧﺔ ﺧَﺮْ ﻕٌ ﰲ ﻣﻘﺪﺍﺭ َﻣ ْﻨ ﺨِﺮ ﺍﻟﺜﻮﺭ ﺣﱴ ﺗﺪﺧﻠﹶﻪ‬
‫ﺍﻟﺮﻳﺢ ﺍﺳﺘﺤﺎﻝ ﺫﻟﻚ ﺍﻟﻴ ﺦﱡ ﻛﻠﻪ ﺿﻔﺎﺩﻉ ‪.‬‬
‫ﱪ ﻋﻨﻪ ﻛﺎﻹﻃﺒﺎﻕ‬
‫ﻭﱂ ﻧﻌﺮﻑ ﺣ ﻖﱠ ﻫﺬﺍ ﻭﺻﺪﻗﹶﻪ ﻣﻦ ﻃﺮﻳﻖ ﺣﺪﻳﺚ ﺍﻟﺮﺟﻞ ﻭﺍﻟﺮﺟﻠﲔ ﺑﻞ ﳒ ُﺪ ﺍﳋ ُ‬

‫ﺃﻋﺠﻮﺑﺔ ﰲ ﺍﻟﻀﻔﺎﺩﻉ‬

‫ﻭﻓﻴﻬﺎ ﺃﻋﺠﻮﺑﺔ ﺃﺧﺮﻯ ‪ :‬ﻭﺫﻟﻚ ﺃﻧﺎ ﳒﺪ ﻣﻦ ﻛِﺒﺎﺭﻫﺎ ﻭﺻﻐﺎﺭﻫﺎ ﺍﻟﺬﻱ ﻻ ﳛﺼﻰ ﰲ ِﻏﺐﱢ ﺍﳌﻄﺮ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻄﺮ ﺩﳝﺔ ﰒ‬
‫ﳒﺪُﻫﺎ ﰲ‬

‫ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﻟﻴﺲ ﺑﻘﺮﻬﺑﺎ ﲝﺮٌ ﻭﻻ ﻬﻧﺮٌ ﻭﻻ ﺣﻮﺽٌ ﻭﻻ ﻏﺪﻳﺮٌ ﻭﻻ ﻭﺍ ٍﺩ ﻭﻻ ﺑﲑٌ ﻭﳒﺪﻫﺎ ﰲ ﺍﻟﺼﱠﺤﺎﺻﺢ ﺍﻷﻣﺎﻟﻴﺲ ﻭﻓﻮﻕ‬
‫ﻇﻬﻮ ﹺﺭ ﻣﺴﺎﺟﺪ ﺍﳉﻤﺎﻋﺔ ﺣﱴ ﺯﻋﻢ ﻛﺜﲑٌ ﻣﻦ ﺍﳌﺘﻜﻠﻔﲔ ﻭﻣﻦ ﺃﻫﻞ ﺍﳋﺴﺎﺭﺓ ﻭﳑﻦ ﻻ ﳛﺘﻔﻞ ﺑﺴﻮﺀ ﺍﳊﺎﻝ ﻋﻨﺪ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﻭﻻ ﻳﻜﺘﺮﺙ ﻟﻠﺸﻚّ ﺃﻬﻧﺎ ﻛﺎﻧﺖ ﰲ ﺍﻟﺴﺤﺎﺏ ‪.‬‬
‫ﻂ ﰲ ﺍﻷﺭﺽ ﻭﺃﲰﻨَﻬﺎ‬
‫ﺾ ﺍﻟﻜﺬﱠﺍﺑﲔ ﳑﻦ َﻧ ﹾﻜ َﺮﻩُ ﺍﲰﻪ ﻓﺬﻛﺮ ﺃﻥ ﺃﻫﻞ ﺃﻳﺬﹶﺝ ﻣُﻄِﺮﻭﺍ ﻣﺮ ﹰﺓ ﺃﻛﱪ ﺷﺒﺎﺑﻴ ﹶ‬
‫ﻭﻟﺬﻟﻚ ﻃﻤﻊ ﺑﻌ ُ‬
‫ﻭ ﺃﻋﺬﹶﻬﺑﺎ ﻭﺃﻋﻈﻤﻬﺎ ﻭﺃﻬﻧﻢ ﺍﺷﺘﻮَﻭﺍ ﻭﻣﻠﱠﺤﻮﺍ ﻭﻗﺮّﺳﻮﺍ ﻭﺗﺰﻭﱠ َﺩ ﻣﻨﻪ ﻣﺴﺎﻓﺮﻫﻢ ﻭﺇﳕﺎ ﺗﻠﻚ ﺍﻟﻀﻔﺎﺩﻉ ﺷﻲﺀٌ ﳜﻠﻖ ﰲ ﺗﻠﻚ‬
‫ﺍﳊﺎﻝ ﲟﺰﺍﻭﺟَﺔ ﺍﻟﺰﻣﺎﻥ ﻭﺗﻠﻚ ﺍﳌﻄﺮﺓ ﻭﺗﻠﻚ ﺍﻷﺭﺽ ﻭﺫﻟﻚ ﺍﳍﻮﺍﺀ ‪.‬‬

‫ﻣﻌﺎﺭﻑ ﰲ ﺍﻟﻀﻔﺪﻉ‬

‫ﻭﺍﻟﻀﻔﺎﺩ ﻉُ ﻣﻦ ﺍﳋﻠﹾﻖ ﺍﻟﺬﻱ ﻻ ﻋﻈﺎ َﻡ ﻟﻪ ‪.‬‬

‫ﻭﻳﺰﻋﻢ ﺃﺻﺤﺎﺏ ﺍﻟﻐﺮﺍﺋﺐ ﺃﻥ ﺍﻟﻌَﻼﺟﻴ َﻢ ﻣﻨﻬﺎ ﺍﻟﺬﻛﻮﺭﺓ ﺍﻟﺴﻮﺩ ‪.‬‬

‫ﺏ ﺃﻥ ﺍﻟﻀﻔﺪِﻉ ﻛﺎﻥ ﺫﺍ ﺫﻧﺐ ﻭﺃﻥ ﺍﻟﻀﱠﺐﱠ ﺳﻠﺒﻪ ﺇﻳﺎﻩ ﻭﺫﻟﻚ ﰲ ﺧُﺮﺍﻓﺔ ﻣﻦ ﺧﺮﺍﻓﺎﺕ ﺍﻷﻋﺮﺍﺏ ﻭﻳﻘﻮﻝ‬ ‫ﻭﺗﺰﻋ ُﻢ ﺍﻷﻋﺮﺍ ُ‬
‫ﻂ‪.‬‬‫ﺖ ﻟﻪ ﻳﺪﺍ ِﻥ ﺃﹶﻭ ﺭﺟﻼﻥ ﺳ ﹶﻘ ﹶ‬
‫ﺁﺧﺮﻭﻥ ‪ :‬ﺇﻥ ﺍﻟﻀﻔﺪﻉ ﺇﺫﺍ ﻛﺎﻥ ﺻﻐﲑﹰﺍ ﻛﺎﻥ ﺫﺍ ﺫﻧﺐ ﻓﺈﺫﺍ ﺧﺮﺟ ْ‬
‫ﲨﻠﺔ ﻣﻦ ﺍﻷﻣﺜﺎﻝ ﻭﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ‪ :‬ﻻ ﻳﻜﻮﻥ ﺫﻟﻚ ﺣﱴ ﻳُﺠﻤﻊ ﺑﲔ ﺍﻷ ْﺭﻭَﻯ ﻭﺍﻟﻨﻌﺎﻡ ﻭﺣﱴ ﻳُﺠﻤﻊ ﺑﲔ ﺍﳌﺎﺀ ﻭﺍﻟﻨﺎﺭ‬
 ‫ﺐ ﺍﻟﻐﺮﺍﺏ ﻭﺣﱴ ﻳَﺒﻴْﺾﱠ ﺍﻟﻘﺎﺭ ﻭﺣﱴ ﺗﻘﻊ ﺍﻟﺴﻤﺎ ُﺀ ﻋﻠﻰ ﺍﻷﺭﺽ ‪.‬‬
‫ﻭﺣﱴ ﻳﺸِﻴ َ‬
‫ﻭﻣﻦ ﺣﺪﻳﺚ ﺍﻷﻣﺜﺎﻝ ‪ :‬ﺣﱴ ﳚﻲ َﺀ ﻧﺸﻴﻂﹲ ﻣﻦ ﻣَﺮْﻭ ﻭﻫﻮ ﻷﻫﻞ‬

‫ﱪﺳْﺘﺎ ﹶﻥ ﻭﻫﻮ ﻷﻫﻞ ﺍﻟﻜﻮﻓﺔ ‪.‬‬ ‫ﺍﻟﺒﺼﺮﺓ ﻭﺣﱴ ﳚﻲﺀ ﻣﺼْﻘﻠﺔ ﻣﻦ ﹶﻃ ﹺ‬

‫ﻁ‪.‬‬
‫ﳋﻴْﺎ ِ‬
‫ﺞ ﺍﳉﹶﻤ ﹸﻞ ﰲ َﺳﻢﱢ ﺍ ِ‬
‫ﳉﻨﱠ ﹶﺔ ﺣﺘﱠﻰ َﻳِﻠ َ‬
‫ﻭﻗﺎﻝ ﺍﻟﻠﹼﻪ ﻋ ﺰّ ﻭﺟﻞﹼ ‪َ :‬ﻭ ﹶﻻ َﻳ ْﺪ ُﺧﻠﹸﻮ ﹶﻥ ﺍ ﹶ‬
‫ﻭﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ‪ :‬ﻻ ﻳﻜﻮﻥ ﺫﻟﻚ ﺣﱵ ﻳُﺠﻤﻊ ﺑﲔ ﺍﻟﻀﺐ ﻭﺍﻟﻨﻮﻥ ﻭﺣﱴ ﻳُﺠﻤﻊ ﺑﲔ ﺍﻟﻀﻔﺪﻉ ﻭﺍﻟﻀﱠﺐّ ﻭﻗﺎﻝ ﺍﻟﻜﻤﻴﺖ‬
‫ﺿﺐﱟ ** ﻭﻳَﻌﺠﺐُ ﺃﻥ َﻧَﺒﺮﱠ ﺑﲏ ﺃﺑﻴﻨﺎ ( ﻭﻗﺎﻝ ﰲ ﺍﻟﻨﻮﻥ ﻭﺍﻟﻀﺐّ ‪ ) :‬ﻭﻟﻮ ﺃﻬﻧﻢ ﺟﺎﺅُﻭﺍ ﺑﺸﻲﺀ‬
‫ﺿ ﹾﻔﺪِﻋ ٍﺔ ﻭ َ‬
‫ﻒ ﺑﲔ ِ‬
‫‪ ) :‬ﻳﺆﻟﱢ ُ‬
‫ﻣُﻘﺎﺭﺏ ** ﻟﺸﻲ ٍﺀ ﻭﺑﺎﻟﺸﻜﹾﻞ ﺍﳌﻮﺍﻓﻖ ﻟﻠﺸﱢﻜ ﹺﻞ (‬

‫ﻣﻌﺎﺭﻑ ﰲ ﺍﻟﻀﻔﺪﻉ‬

‫ﻭﻫﻮ ﻣﻦ ﺍﳋﻠﻖ ﺍﻟﺬﻱ ﻻ ﻳﺼﺎﺏ ﻟﻪ َﻋﻈﹾﻢ ﻭﺍﻟﻀﻔﺪ ﻉُ ﺃﺟْﺤﻆ ﺍﳋﻠ ﹺﻖ ﻋﻴﻨ ﺎﹰ‬

‫ﻼ ﺷﺪﻳﺪﹰﺍ ‪.‬‬
‫ﻭﺍﻷﺳﺪ ﺗﻨﺘﺎﺑُﻬﺎ ﰲ ﺍﻟﺸﺮﺍﺋﻊ ﻭﰲ ﻣَﻨﺎﻗِﻊ ﺍﳌﻴﺎﻩ ﻭﺍﻵﺟﺎﻡ ﻭﺍﻟﻐﻴﺎﺽﹺ ﻓﺘﺄﻛﻠﻬﺎ ﺃﻛ ﹰ‬
‫ﱪ ﻋﻦ ﺍﳌﺎﺀ ﺃﻳﺎﻣﹰﺎ ﺻﺎﳊﺔ ﻭﺍﻟﻀﻔﺎﺩﻉ ﺗﻌﻈﹸﻢ ﻭﻻ ﺗﺴﻤَﻦ ﻛﺎﻟﺪﱡﺭّﺍﺝ ﻭﺍﻷﺭﻧﺐ ﻓﺈﻥﱠ‬
‫ﻭﻫﻲ ﻣﻦ ﺍﳋﻠﻖ ﺍﳌﺎﺋﻲّ ﺍﻟﺬﻱ ﻳﺼ ُ‬
‫ِﺳﻤَﻨﻬﻤﺎ ﺃﻥ ﳛﺘﻤﻼ ﺍﻟﻠﺤﻢ ‪.‬‬
‫ﻭﰲ ﺳﻮﺍﺣﻞ ﻓﺎﺭﺱ ﻧﺎ ﺱٌ ﻳﺄﻛﻠﻮﻬﻧﺎ ‪.‬‬

‫ﻗﻮﻝ ﻣﺴﻴﻠﻤﺔ ﰲ ﺍﻟﻀﻔﺪﻉ‬

‫ﺚ ﺟﻌ ﹶﻞ ﺑﺰﻋﻤﻪ ﻓﻴﻤﺎ ﻧﺰﻝ ﻋﻠﻴﻪ ﻣﻦ ﻗﺮﺁﻧﻪ ‪ :‬ﻳﺎ‬

‫ﺞ ﻣﺴﻴﻠﻤ ﹶﺔ ﻋﻠﻰ ﺫ ﹾﻛﺮﹺﻫﺎ ﻭِﻟ َﻢ ﺳﺎﺀ ﺭﺃﻳﻪ ﻓﻴﻬﺎ ﺣﻴ ﹸ‬
‫ﻭﻻ ﺃﺩﺭﻱ ﻣﺎ ﻫﻴّ َ‬
‫ﻚ ﰲ ﺍﻟﻄﲔ ﻻ ﺍﳌﺎﺀ ﺗُ ﹶﻜﺪﱢﺭﹺﻳﻦ ﻭﻻ ﺍﻟﺸﺎﺭﺏ ﲤﻨﻌﲔ ‪.‬‬
‫ﻚ ﰲ ﺍﳌﺎﺀ ﻭﻧﺼﻔﹸ ِ‬
‫ﺿ ﹾﻔ َﺪ ﻉُ ﹺﻧﻘﱠﻲ ﹶﻛ ْﻢ ﺗَﻨﻘﱢﲔ ﻧﺼﻔﹸ ِ‬

‫ﻣﻌﻴﺸﺔ ﺍﻟﻀﻔﺎﺩﻉ ﻣﻊ ﺍﻟﺴﻤﻚ‬

‫ﺶ ﰲ ﺍﳌﺎﺀ ﻓﻬﻮ َﺳﻤَﻚ ﻭﻗﺪ ﻗﺎﻝ‬

‫ﺶ ﻣﻊ ﺍﻟﺴﻤﻚ ﰲ ﺍﳌﺎﺀ ﻭﻟﻴﺲ ﻛﻞ ﺷﻲﺀ ﻳﻌﻴ ُ‬
‫ﻭﺍﻟﻀﻔﺎﺩ ﻉُ ﻣﻦ ﺍﳋﻠﹾﻖ ﺍﻟﺬﻱ ﻳﻌﻴ ُ‬
‫ﺍﻟﺼﱠﻠﺘﺎ ﹸﻥ ﺍﻟﻌ ْﺒ ِﺪﻱّ ﰲ ﺍﻟﻘﻀﺎﺀ ﺍﻟﺬﻱ‬

‫ﻚ ﲝ ُﺮ ﺍﳊﻨﻈﻠﻴﱠﲔ ﺯﺍﺧﺮﹰﺍ ** ﻓﻤﺎ ﺗﺴﺘﻮﻱ ﺣِﻴﺘﺎﻧُﻪ ﻭﺍﻟﻀﻔﺎﺩ ﻉُ ( )‬

‫ﺼ ﹺﻞ ﺍﻟﺬﻱ ) ﻓﺈﻥ ﻳ ُ‬
‫ﻗﻀﻰ ﺑﲔ ﺟﺮﻳﺮ ﻭﺍﻟﻔﺮﺯﺩﻕ ﻭ ﺍﻟﻔ ْ‬
‫ﻃﻠﺐ ﺍﳊﻴﱠﺎﺕ ﻭﺍﻟﻀﻔﺎﺩﻉ ( ﻭﺍﳊﻴﺎﺕ ﺗﺄﱐ ﻣﻨﺎِﻗ َﻊ ﺍﳌﺎﺀ ﺗﻄﻠﺐ ﺍﻟﻀﻔﺎﺩﻉ ﻭﺍﻟﻔﺄﺭ ﺗﻜﻮﻥ ﺑﻘﺮﺏ ﺍﳌﻴﺎﻩ ﻛﺜﲑ ﹰﺓ ﻓﻠﺬﻟﻚ ﺗﺄﰐ‬
‫ﺱ ﻭﺇﻥ‬
‫ﺕ ﺗﻠﻚ ﺍﳌﻮﺍﺿ َﻊ ﻭﻷﻥ ﺻﻴﺪﻫﺎ ﻣﻦ ﺃﺳﻬﻞ ﺍﻟﺼﻴﺪ ﻋﻠﻴﻬﺎ ﻭﻫﻲ ﺗﻌﺮﻑ ﺻﻴْﺪﻫﺎ ﺃﻻ ﺗﺮﺍﻫﺎ ﲢﻴ ُﺪ ﻋﻦ ﺍﺑﻦ ﻋُ ْﺮ ﹴ‬ ‫ﺍﳊﻴﺎ ُ‬
‫ﺕ ُﺟﺮَﺫﹰﺍ ﺃﻛﱪ ﻣﻨﻪ ﱂ ﺗﻨ ْﻬﹺﻨﻬْﻪ ﺩﻭﻥ ﺃﹶﻥ ﺗﺒﺘﻠﻌﻪ ﻭﺗﺮﻯ ﺍﻟ َﻮ َﺭ ﹶﻝ ﻓﺘﻔﺮﱡ ﻣﻨﻪ ﻭﺗﺮﻯ ﺍﻟ َﻮﺣَﺮﺓ ﻓﺘﺸﺪﱡ ﻋﻠﻴﻬﺎ ﻭﺗﺮﻯ ﺍﻟﻘﹸﻨﻔﹸﺬ ﻭﺇﻥ‬‫ﺭﺃ ْ‬
‫ﺻﻐُﺮ‬
 ‫ﺉ ﺃ ﹾﻥ ﲤﺮّ ﺑﻪ ﺧﺎﻃﻔﺔ ﻭﺗﺮﻯ ﺍﻟ َﻮﺑْﺮﺓ ﻭﻫﻲ ﻣﺜ ﹸﻞ ﺫﻟﻚ ﺍﻟﻘﻨﻔ ِﺬ ﻣﺮﺗﲔ ﻓﺘﺄﻛﻠﻬﺎ ‪.‬‬
‫ﻓﻼ ﲡﺘﺮ ُ‬
‫ﺖ ** ﻓﺪﻝﱠ ﻋﻠﻴﻬﺎ ﺻﻮﻬﺗﺎ َﺣﻴﱠ ﹶﺔ‬
‫ﻉ ﰲ ﻇﻠﹾﻤﺎﺀ ﻟﻴ ﹴﻞ ﲡﺎﻭَﺑ ْ‬
‫ﻉ ﺑﺎﻟﻠﻴﻞ ﰲ ﺍﻟﺸﺮﺍﺋﻊ ﻳﻘﻮﻝ ﺍﻷﺧﻄﻞ ‪ ) :‬ﺿﻔﺎﺩ ُ‬ ‫ﻭﻟﻄﻠﺒﻬﺎ ﺍﻟﻀﻔﺎﺩ َ‬
‫ﺾ ﺍﻟﺸﱡﻌﺮﺍﺀ ﻓﻘﺎﻝ ﻭﻫﻮ ﻳﺬﻛﺮ ﺍﻟﻀﻔﺪﻉ ﻭﺃﻧﻪ ﻻ ﻳﻨﻖّ ﺣﱴ ﻳﺪﺧﻞ ﺣﻨَﻜﻪ ﺍﳌﺎﺀ ‪ُ ) :‬ﻳ ْﺪﺧِﻞ‬ ‫ﺍﻟﺒﺤ ﹺﺮ ( ﻭﻗﺪ ﺳﺮَﻕ ﻣﻌﻨﺎﻩ ﺑﻌ ُ‬
‫ﰲ ﺍﻷﺷﺪﺍﻕ ﻣﺎ ًﺀ ﻳﻨﺼ ﹸﻔ ُﻪ ** ﻛﻴﻤﺎ ﻳﹺﻨﻖﱠ ﻭﺍﻟﻨﱠﻘﻴﻖُ ﻳُﺘﻠﻔﻪ (‬

‫ﺷﻌﺮ ﰲ ﺍﻟﻀﻔﺎﺩﻉ‬

‫ﻭﻗﺎﻝ ﺯﻫﲑ ‪ ) :‬ﻳُﺤﻴ ﹸﻞ ﰲ ﺟﺪﻭ ﹴﻝ ﲢﺒُﻮ ﺿﻔﺎ ِﺩﻋُﻪ ** ﺣَﺒْﻮ ﺍﳉﻮﺍﺭﹺﻱ ﺗﺮﻯ ﰲ ﻣﺎﺋﻪ ُﻧ ﹸﻄﻘﹶﺎ (‬

‫ﺱ ﺑﻦ ﺣ ﺠَﺮ ‪ ) :‬ﻓﺒﺎ ﹶﻛ ْﺮ ﹶﻥ َﺟﻮْﻧﹰﺎ‬

‫ﺕ ﻣﺎﺅﻫﺎ ﻃ ﺤِﻞﹲ ** ﻋﻠﻰ ﺍﳉﹸﺬﻭﻉ ﹶﳜ ﹾﻔ َﻦ ﺍﻟ َﻐﻢّ ﻭﺍﻟ َﻐﺮَﻗﺎ ( ﻭﻗﺎﻝ ﺃﹶﻭ ُ‬ ‫) ﳜﺮُﺟْﻦ ﻣﻦ َﺷ َﺮﺑَﺎ ٍ‬
‫ﲑ ﺍﳌﺎﺀ ﻗﺎﻝ ‪ :‬ﻭﺇﺫﺍ ﻛﺜﺮ ﺍﳌﺎ ُﺀ ﻭﻛﺜﺮ‬ ‫ﻼ ﻧﺎ ِﻫﻠﹸﻪ ( ﺟﻮﻥ ﻗﺎﻝ ‪ :‬ﻳﺮﻳﺪ ﻏﺪﻳﺮﹰﺍ ﻛﺜ َ‬ ‫ﺤﹶ‬‫ﻟﻠﻌﻼﺟﻴﻢ ﻓﻮﹶﻗﻪُ ** ﻣَﺠﺎِﻟﺲُ ﹶﻏ ْﺮﻗﹶﻰ ﻻ ﻳُ َ‬
‫ُﻋ ْﻤﻘﹸﻪ ﺍﺳﻮﺩﱠ ﰲ ﺍﻟﻌﲔ ﻭﺍﻟﻌﻼﺟﻴﻢ ‪ :‬ﺍﻟﻀﻔﺎﺩﻉ ﺍﻟﺴﻮﺩ ﻭﺟﻌﻠﻬﺎ ﻏﺮﻗﻰ ﻳﻘﻮﻝ ‪ :‬ﻫﻲ ﻓﻴﻤﺎ ﺷﺎﺀﺕ ﻣﻦ ﺍﳌﺎﺀ ﻛﻘﻮﻟﻚ ‪:‬‬
‫ﻓﻼﻥ ﰲ ﺧﲑ ﻏﺎﻣﺮ ﻣﻦ ِﻗﺒَﻞ ﻓﻼﻥ ﻭﺟﻌﻞ ﳍﺎ ﳎﺎﻟﺲ ﺣﻮﻝ ﺍﳌﺎﺀ ﻭﻓﻮﻗﻪ ﻷﻥ ﻫﺬﻩ ﺍﻷﺟﻨﺎﺱ ﺍﻟﱵ ﺗﻌﻴﺶ ﻣﻊ ﺍﻟﺴﻤﻚ ﰲ‬
‫ﺍﳌﺎﺀ ﻭﻟﻴﺴﺖ ﺑﺴﻤﻚ ﺃﻛﺜ ُﺮ ﺣﺎﻻﻬﺗﻦ ﺇ ﹾﺫ ﱂ ﺗﻜﻦ ﲰﻜﺎ ﺧﺎﻟﺼﹰﺎ‬

‫ﺃﻥ ﺗﻈﻬﺮ ﻋﻠﹶﻰ ﺷُﻄﻮﻁ ﺍﳌﻴﺎﻩ ﻭﰲ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﺗﺒﻴﺾ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺪﱠﻏﹶﻞ ﻭﺫﻟﻚ ﻛﺎﻟﺴّﺮﻃﺎﻥ ﻭﺍﻟﺴﱡﻠﺤﻔﺎﺓ ﻭﺍﻟﺮﱠﻕ‬
‫ﺐ ﺍﳌﺎﺀ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ‪.‬‬
‫ﻭﺍﻟﻀﻔﺪﻉ ﻭﻛﻠ ﹺ‬
‫ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ ﻭﻳُﻘﺎﻝ ‪ :‬ﻧﻖّ ﺍﻟﻀ ﹾﻔﺪِﻉ ﻳﻨﻖﱡ ﻧﻘﻴﻘﹰﺎ ﻭﺃﻧﻘﺾ ﻳﻨ ِﻘﺾُ ﺇﻧﻘﺎﺿﹰﺎ ﻭﻗﺎﻝ ﺭُﺅﺑ ﹸﺔ ‪ ) ( :‬ﺇﺫﺍ ﺩﻧﺎ ﻣﻨﻬﻦ ﺇﻧﻘﺎﺽ ﺍﻟﻨﱡ ﹸﻘ ْﻖ‬
‫ﺕ‬
‫ﳊﻤّﺎﱐ ﺣﻴﺚ ﻗﺎﻝ ‪ :‬ﺗﺴﻤﱡﻊ ﺍﻟ ِﻘ ْﻨ ِﻘ ﹺﻦ ﺻﻮ َ‬
‫ﺽ ﺍﻟَﺒﹶﺜ ْﻖ ( ﻭﻗﺪ ﺯﻋﻢ ﻧﺎ ﺱٌ ﺃﻥ ﺃﺑﺎ ﺍﻷ ْﺧﺰَﺭ ﺍ ِ‬
‫** ﰲ ﺍﳌﺎﺀ ﻭﺍﻟﺴﺎﺣﻞﹸ ﺧﻀﺨﺎ ُ‬
‫ﺍﻟﻘﻨﻘِﻦ‬

‫ﺼ ْﺘ َﻦ‬
‫ﺡ ﺣﻴﺚ ﻳﻘﻮﻝ ‪ ) :‬ﳜﺎِﻓ ْﺘ َﻦ ﺑﻌﺾ ﺍﳌﻀ ﹺﻎ ﻣﻦ ﺧﺸﻴ ِﺔ ﺍﻟﺮّﺩَﻯ ** ﻭﻳُ ْﻨ ِ‬
‫ﺇﳕﺎ ﺃﺭﺍﺩ ﺍﻟﻀﻔﺪﻉ ﻗﺎﻟﻮﺍ ‪ :‬ﻭﻛﺬﻟﻚ ﺍﻟﻄﱢﺮﻣﺎ ُ‬
‫ﺕ ﺍﻟﻘﻨﺎِﻗ ﹺﻦ ( ﻗﺎﻟﻮﺍ ‪ :‬ﻷﻥ ﺍﻟﻀﻔِﺪﻉ ﺟﻴﱢﺪ ﺍﻟﺴﻤﻊ ﺇﺫﺍ ﺗﺮ َﻙ ﺍﻟﻨﻘﻴﻖ ﻭﻛﺎﻥ ﺧﺎﺭﺟﹰﺎ ﻣﻦ ﺍﳌﺎﺀ ﻭﻫﻮ ﰲ ﺫﻟﻚ‬
‫ﺕ ﺍﻧﺘﺼﺎ َ‬
‫ﻟﻠﺼﻮ ِ‬
‫ﺖ ﺃﹶﺣﺬﺭ ﻣﻦ ﺍﻟﻐﺮﺍﺏ ﻭﺍﻟﻌﺼﻔﻮﺭ ﻭﺍﻟ َﻌ ﹾﻘﻌَﻖ ﻭﺃﲰ ُﻊ ﻣﻦ ﻓﺮَﺱ ﻭﺃﲰﻊ ﻣﻦ ﻗﹸﺮﺍﺩ ﻭ ﺃﲰﻊ ﻣﻦ ﻋُﻘﺎﺏ ﻭﺑﻜﻞ ﻫﺬﺍ ﺟﺎﺀ‬ ‫ﺍﻟﻮﻗ ِ‬
‫ﺍﻟﺸﻌﺮ ‪.‬‬

‫ﺫﻛﺮ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻀﻔﺎﺩﻉ ﰲ ﺍﻵﺋﺎﺭ‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺃﰊ ﳛﻴﻲ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺃﹶﰊ ﺧﺎﻟﺪ ﺑﻦ ﻓﺎﺭﺽ‬

‫ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﳌﺴﻴﺐ ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺜﻤﺎﻥ ﺍﻟﺘﻴﻤﻲ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻬﻧﻰ ﻋﻦ ﻗﺘﻞ ﺍﻟﻀﻔﺪﻉ ‪.‬‬
‫ﺖ ُﺯﺭﺍﺭ ﹶﺓ ﳛﺪﱢﺙ ﺃﻧﻪ ﲰﻊ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ َﻋﻤْﺮﻭ ﻳﻘﻮﻝ ‪ :‬ﻻ ﺗﺴﺒﱡﻮﺍ ﺍﻟﻀﻔﺎﺩﻉ‬ ‫ﻗﺎﻝ ‪ :‬ﻭﺣﺪﱠﺛﻨﺎ ﺳﻌﻴﺪ ﻋﻦ ﻗﺘﺎﺩﺓ ﻗﺎﻝ ‪ :‬ﲰﻌ ُ‬
‫ﻓﺈﻥﱠ ﺃﺻﻮﺍﻬﺗﺎ ﺗﺴﺒﻴﺢ ‪.‬‬
‫ﺐ ﺍﻟﺪّﺳﺘﻮﺍﺋﻲ ﻋﻦ ﻗﺘﺎﺩﺓ ﻋﻦ ﺯُﺭﺍﺭ ﹶﺓ ﺑ ﹺﻦ ﺃﻭﰱ ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﻤﺮﻭ ﺃﻧﻪ ﻗﺎﻝ ‪ :‬ﻻ ﺗﻘﺘﻠﻮﺍ‬
‫ﻗﺎﻝ ‪ :‬ﻭﺣﺪﺛﻨﺎ ﻫﺸﺎﻡٌ ﺻﺎﺣ ُ‬
‫ﻉ ﻓﺈﻥ‬
‫ﺍﻟﻀﻔﺎﺩ َ‬
 ‫ﻧﻘﻴﻘﻬُﻦﱠ ﺗﺴﺒﻴ ﺢﹺ ﻭﻻ ﺗﻘﺘﻠﻮﺍ ﺍﳋﻔﺎﺵ ﻓﺈﻧﻪ ﺇﺫﺍ ﺧﺮﺏ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻗﺎﻝ ‪ :‬ﻳﺎ ﺭﺏﱢ ﺳﻠﱢﻄﲏ ﻋﻠﻰ ﺍﻟﺒﺤﺮ ﺣﱴ ﺃﻏﺮﻗﻬﻢ ‪.‬‬
‫ﻭﻋﻦ ﲪﺎﺩ ﺑﻦ ﺳَﻠﻤ ﹶﺔ ﻋﻦ ﻗﺘﺎﺩﺓ ﻋﻦ ﺯُﺭﺍﺭﺓ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ‪ :‬ﻻ ﺗﻘﺘﻠﻮﺍ ﺍﳋﻔﺎﺵ ﻓﺈﻧﻪ ﺍﺳﺘﺄﺫﻥ ﺍﻟﺒﺤﺮ ﺃﻥ‬
‫ﺖ ﺍﳌﻘﺪﺱ ﺣﻴﺚ ﺣﺮﱢﻕ ﻭﻻ ﺗﻘﺘﻠﻮﺍ ﺍﻟﻀﻔﺎﺩﻉ ﻓﺈﻥ ﻧﻘﻴﻘﻬﺎ ﺗﺴﺒﻴﺢ ‪.‬‬ ‫ﻳﺄﺧﺬ ﻣﻦ ﻣﺎﺋﻪ ﻓﻴﻄﻔ ﹶﺊ ﺑﻴ َ‬
‫ﻉ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻭﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﺫِﺋﺐ ﻭﰲ ﺇﺳﻨﺎﺩ ﻟﻪ ‪ :‬ﺃﻥ ﻃﺒﻴﺒﺎﹰ ﺫﻛﺮ ﺍﻟﻀﱢﻔ ِﺪ ﹺ‬
‫ﻟُﻴ ﺠْﻌﻞ ﰲ ﺩﻭﺍﺀ ﻓﻨﻬﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻦ ﻗﺘﻞ ﺍﻟﻀﻔﺪﻉ ‪.‬‬
‫ﻣﺎ ﻳﻮﺻﻒ ﲜﻮﺩﺓ ﺍﳊﺮﺍﺳﺔ ﻭﺷﺪﺓ ﺍﳊﺬﺭ ﻭﺍﻟﻌﺮﺏُ ﺗﺼﻒ ﻫﺬﻩ ﺍﻷﺻﻨﺎﻑ ﺍﻟﱵ ﺫﻛﺮﻧﺎﻫﺎ ﲜﻮﺩﺓ ﺍﳊﺮﺍﺳﺔ ﻭﺑﺸﺪﺓ ﺍﳊﺬﹶﺭ‬
‫ﺐ ﻭﺍﻟﺬﱠﺋﺐ ﺃﻣﻮﺭﹰﺍ ﻻ ﻳﺒﻠﻐﻬﺎ ﻛﺜﲑٌ ﻣﻦ ﺍﻟﻨﺎﺱ ‪.‬‬
‫ﻭﺃﻋﻄﹶﻮﺍ ﺍﻟﺜﻌﻠ َ‬
‫ﻗﻮﻝ ﺻﺎﺣﺐ ﺍﳌﻨﻄﻖ ﰲ ﺍﻟﻐﺮﺍﻧﻴﻖ (‬

‫ﻗﻮﻝ ﺻﺎﺣﺐ ﺍﳌﻨﻄﻖ ﰲ ﺍﻟﻐﺮﺍﻧﻴﻖ‬

‫ﺐ ﺍﳌﻨﻄﻖ ﰲ ﺍﻟﻐﺮﺍﻧﻴﻖ ﻗﻮ ﹰﻻ ﻋﺠﻴﺒﺎﹰ ﻓﺰﻋﻢ ﺃﻥ ﺍﻟﻐﺮﺍﻧﻴﻖ ﻣﻦ ﺍﻟﻄﻴﻮﺭ ﺍﻟﻘﻮﺍﻃﻊ ﻭﻟﻴﺴﺖ ﻣﻦ ﺍﻷﻭﺍﺑﺪ ﻭﺃﻬﻧﺎ ﺇﺫﺍ‬
‫ﻭﻗﺎﻝ ﺻﺎﺣ ُ‬
‫ﺖ ﺑﺘﻐﻴﱡ ﹺﺮ ﺍﻟﺰﻣﺎﻥ ﺍﻋﺘﺰﻣﺖ ﻋﻠﻰ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺑﻼﺩﻫﺎ ﻭﺃﻭﻛﺎﺭﻫﺎ ﻭﺫﻛﺮ ﺃﻬﻧﺎ ﺑﻌﻴﺪﺓﹲ ﺳﺤﻴﻘﺔ ﻗﺎﻝ ‪ :‬ﻓﻌﻨﺪ ﺫﻟﻚ ﺗﺘﺨﺬ‬ ‫ﺃﹶﺣﺴّ ْ‬
‫ﻗﺎﺋﺪﹰﺍ ﻭﺣﺎﺭﺳﹰﺎ ﰒ ﺗﻨﻬﺾ ﻣﻌﹰﺎ ﻓﺈﺫﺍ ﻃﺎﺭﺕ ﺗﺮﻓﻌﺖ ﰲ ﺍﳉﻮﺍﺀ ﺟﺪّﹰﺍ ﻛﻲ ﻻ ﻳﻌﺮﺽ ﳍﺎ ﺷﻲﺀ ﻣﻦ ﺳﺒﺎﻉ ﺍﻟﻄﲑ ﺃﻭ ﻳﺒﻠﻐَﻬﺎ‬
‫ﺐ ﻣﺎ ﻻ ﺑﺪﱠ ﳍﺎ ﻣﻨﻪ ﻣﻦ ﻃﻌﻢ ﺃﻭ ﻫﺠﻢ‬
‫ﺖ ﻟﻄﻠ ﹺ‬‫ﺖ ﻣﻄﺮﹰﺍ ﺃﻭ ﺳﻘﻄ ْ‬
‫ﺖ ﻏﻴﻤﹰﺎ ﺃﻭ ﻣﻄﺮﹰﺍ ﺃﻭ ﺧﺎﹶﻓ ْ‬
‫ﺳﻬﻢٌ ﺃﹶﻭ ُﺑ ْﻨﺪُﻕ ﻭﺇﻥ ﻋﺎﻳَﻨ ْ‬
‫ﺖ‬
‫ﺖ ﺇﻟﻴﻬﺎ ﺃﺟﻨﺤﺘﻬﺎ ﻓﺈﺫﺍ ﺃﺭﺍﺩﺕ ﺍﻟﻨﻮﻡ ﺃﺩﺧﻞ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﺭﺃﺳَﻪ ﲢ َ‬
‫ﺖ ﻋﻦ ﺍﻟﺼﻴﺎﺡ ﻭﺿﻤﱠ ْ‬ ‫ﻋﻠﻴﻬﺎ ﺍﻟﻠﻴﻞ ﺃﻣﺴ ﹶﻜ ْ‬
‫ﺟﻨﺎﺣِﻪ ﻷﻧﻪ ﻳﺮﻯ ﺃﻥ ﺍﳉﻨﺎﺡ ﺃ ْﺣ َﻤﻞﹸ ﳌﺎ َﻳ ﹺﺮﺩُ ﻋﻠﻴﻪ ﻣﻦ ﺭﺃﺳﻪ ﺃﹶﻭ ﺑﻌﺾ ﻣﺎ ﰲ ﺭﺃﺳﻪ ‪ :‬ﻣﻦ ﺍﻟﻌﲔ ﻭﻏﲑ ﺫﻟﻚ ﻭﻳﻌﻠﻢ ﺃﻧﻪ‬
‫ﺏ ﺍﻟﺮﺃﺱ ﺣﻴﺎﺓ ﰒ ﻳﻨﺎﻡ ﻛﻞ ﻭﺍﺣﺪ‬
‫ﻟﻴﺲ ﺑﻌﺪ ﺫﻫﺎ ﹺ‬

‫ﻣﻨﻬﺎ ﻭﻫﻮ ﻗﺎﺋﻢ ﻋﻠﻰ ﺭﺟﻠﻴﻪ ﻷﻧﻪ ﻳﻈﻦ ﺃﻧﻪ ﺇﻥ ﻣﻜﱠﻨﻬﻤﺎ ﻧﺎﻡ ﺇﻥ ﻛﺎﻥ ﻻ ﳛﺐ ﺍﻟﻨﻮﻡ ﺃ ْﻭ ﻧﺎﻡ ﺛﻘﻴﻼ ﺇﻥ ﻛﺎﻥ ﳛﺐ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻑ ﺍﻟﺮﺃﺱ ﻭﺇﻥ ﻧﺎﻡ ﻓﺈﻥ ﻧﻮﻣُﻪ ﻳﻜﻮ ﹸﻥ ﺃﻗ ﱡﻞ ﻣﻦ‬
‫ﻧﻮﻣّﻪ ﻏﺮﺍﺭﹰﺍ ﻓﺄﻣﺎ ﻗﺎﺋﺪﻫﺎ ﻭﺳﺎﺋﻘﻬﺎ ﻭﺣﺎﺭﺳُﻬﺎ ﻓﺈﻧﻪ ﻻ ﻳﻨﺎ ُﻡ ﺇﻻ ﻭﻫﻮ ﻣﻜﺸﻮ ُ‬
‫ﺡ ﺑﺄﻋﻠﻰ ﺻﻮﺗﻪ ‪.‬‬
‫ﺍﻟﻐِﺸﺎﺵ ﻭﻳﻨ ﹸﻈ ُﺮ ﰲ ﲨﻴﻊ ﺍﻟﻨﻮﺍﺣﻲ ﻓﺈﻥ ﺃﺣﺲﱠ ﺷﻴﺌﺎﹰ ﺻﺎ َ‬
‫ﺾ ﻣﻦ ﺍﺻﻄﺎ َﺩ ﰲ ﻳﻮ ﹴﻡ ﻭﺍﺣﺪ ﻣﺎﺋﺔ ﻃﺎﺋﺮ ﻣﻦ ﻃﲑ ﺍﳌﺎﺀ ﻓﻘﻠﺖ ﻟﻪ ‪ :‬ﻛﻴﻒ ﺗﺼﻨﻌﻮﻥ ﻗﺎﻝ ‪ :‬ﺇﻥ‬
‫ﺖ ﺑﻌ َ‬‫ﺻﻴﺪ ﻃﲑ ﺍﳌﺎﺀ ﻭﺳﺄﻟ ُ‬
‫ﻫﺬﺍ ﺍﻟﺬﻱ ﺗﺮﺍﻩ ﻟﻴﺲ ﻣﻦ ﺻ ْﻴ ِﺪ ﻳﻮﻡ ﻭﺍﺣﺪ ﻭﺇﻥ ﻛﻠﱠﻪ ﺻِﻴ َﺪ ﰲ ﺳﺎﻋﺔ ﻭﺍﺣﺪﺓ ﻗﻠﺖ ﻟﻪ ‪ :‬ﻭﻛﻴﻒ ﺫﺍﻙ ﻗﺎﻝ ‪ :‬ﻭﺫﻟﻚ ﺃﻧﺎ‬
‫ﻧﺄﰐ ﻣﻨﺎﻗ َﻊ ﺍﳌﺎﺀ ﻭﻣﻮﺍ ﺿِﻊ ﺍﻟﻄﲑ ﻓﻨﺄﺧﺬ ﻗﹶﺮﻋ ﹰﺔ ﻳﺎﺑﺴﺔ ﺻﺤﻴﺤﺔ ﻓﻨﺮﻣﻲ ﻬﺑﺎ ﰲ ﺫﻟﻚ ﺍﳌﺎﺀ ﻓﺈﺫﺍ ﺃﹶﺑﺼﺮﻫﺎ ﺍﻟﻄﲑ ﺗﺪﻧﻮ ﻣﻨﻪ‬
‫ﺢ ﳍﺎ ﰲ ﺟﻬﺘﻪ ﻣﺮﺓ ﺃﻭ ﻣﺮﺗﲔ ﻓِﺰﻉ ﻓﺈﺫﺍ ﻛﺜﺮ ﺫﻟﻚ ﻋﻠﻴﻪ ﺃﻧﺲ ﻭﺇﳕﺎ ﺫﻟﻚ‬ ‫ﺑﺪﻓﻊ ﺍﻟﺮﱢﻳ ﹺ‬

‫ﺍﻟﻄﲑ ﻃﲑ ﺍﳌﺎﺀ ﻭﺍﻟﺴّﻤﻚِ ﻓﻬﻲ ﺃﺑﺪﹰﺍ ﻋﻠﻰ ﻭﺟﻪ ﺍﳌﺎﺀ ﻓﻼ ﺗﺰﺍ ﹸﻝ ﺍﻟﺮﱢﻳﺢ ﺗﻘﺮﱢﻬﺑﺎ ﻭﺗﺒﺎﻋﺪﻫﺎ ﻭﺗﺰﺩﺍﺩ ﻫﻲ ﻬﺑﺎ ﹸﺃﻧْﺴﹰﺎ ﺣﱴ ﺭﲟﺎ‬
‫َﺳﻘﹶﻂ ﺍﻟﻄﺎﺋ ُﺮ ﻋﻠﻴﻬﺎ ﻭﺍﻟﻘﺮﻋﺔ ﰲ ﺫﻟﻚ ﺇﻣﺎ ﻭﺍﻗﻔ ﺔﹲ ﰲ ﻣﻜﺎﻥ ﻭﺇﻣﺎ ﺫﺍﻫﺒﺔﹲ ﻭﺟﺎﺋﻴﺔ ﻓﺈﺫﺍ ﱂ ﻧﺮﻫﺎ ﺗﻨﻔ ُﺮ ﻣﻨﻬﺎ ﺃﺧﺬﻧﺎ ﻗﹶﺮﻋﺔ‬
‫ﺿ َﻊ ﻋﻴﻨﲔ ﰒ ﺃ َﺧﺬﹶﻫﺎ ﺃ َﺣﺪُﻧﺎ ﻓﺄﺩ َﺧ ﹶﻞ ﺭﺃﺳَﻪ‬
‫ﺿ َﻊ ﺍﻹﺑﺮﻳﻖ ﻣﻨﻬﺎ ﻭﺧﺮَﻗﹾﻨﺎ ﻓﻴﻬﺎ ﻣﻮ ِ‬
‫ﺃﹸﺧﺮﻯ ﺃﻭ ﺃﺧﺬﻧﺎﻫﺎ ﺑﻌﻴﻨﻬﺎ ﻭﻗﻄﻌﻨﺎ ﻣﻮ ِ‬
‫ﻓﻴﻬﺎ ﰒ ﺩﺧﻞ ﺍﳌﺎﺀ ﻭﻣﺸﻰ ﻓﻴﻪ ﺇﻟﻴﻬﺎ ﻣﺸﻴﹰﺎ ﺭُﻭﻳْﺪﹰﺍ ﻓﻜﻠﻤﺎ ﺩﻧﺎ ﻣﻦ ﻃﺎﺋﺮ ﻗﺒﺾ ﻋﻠﻰ ﺭﺟﻠﻴﻪ ﰒ ﻏﻤﺴﻪ ﰲ ﺍﳌﺎﺀ ﻭﺩ ﻕّ‬
‫ﺢ ﺑﺮﺟﻠﻴﻪ ﻭﻻ ﻳﻄﻴ ُﻖ ﺍﻟﻄﲑﺍﻥ ﻭﺳﺎﺋ ُﺮ ﺍﻟﻄﲑ ﻻ ﻳﻨﻜﺮ ﺍﻧﻐﻤﺎﺳﻪ ﻭﻻ ﻳﺰﺍﻝ‬
‫ﺟَﻨﺎﺣَﻪ ﻭ َﺧ ﻼﹼﻩُ ﻓﺒﻘﻲ ﻃﺎﻓﻴﹰﺎ ﻓﻮﻕ ﺍﳌﺎﺀ ﻳﺴﺒ ُ‬
‫ﰐ ﻋﻠﻰ ﺁﺧﺮ ﺍﻟﻄﲑ ﻓﺈﺫﺍ ﱂ ﻳﺒﻖ ﻣﻨﻬﺎ ﺷﻲ ﺀ ﺭَﻣﻰ ﺑﺎﻟﻘﺮﻋﺔ ﻋﻦ ﺭﺃﺳﻪ ﰒﹼ ﻧﻠﻘﻄﻬﺎ ﻭﳒﻤﻌﻬﺎ ﻭﳓﻤﻠﻬﺎ ‪.‬‬
‫ﻛﺬﻟﻚ ﺣﱴ ﻳَﺄ ﹶ‬
 ‫ﻋﻼﺝ ﺍﳌﻠﺴﻮﻉ (‬
‫ﺸﻖﱠ ﺑﻄ ُﻦ ﺍﻟﻀﻔﺪﻉ‬
‫ﻉ ﺃﻥ ُﻳ َ‬
‫ﰿ ﺑﻪ ﺍﳌﻠﺴﻮ ُ‬
‫ﻗﺎﻝ ‪ :‬ﻭﻣﻦ ﺟﻴﱢ ِﺪ ﻣﺎ ﻳُﻌﺎ ﹶ‬

‫ﰒ ﻳﺮﻓﹶﺪ ﺑﻪ ﻣﻮﺿﻊ ﺍﻟﻠﺴﻌﺔ ﻭﻟﺴﻨﺎ ﻧﻌﲏ ﻟﺪﻏﺔ ﺍﳊﻴﺔ ﻭﺇﳕﺎ ﻧﻌﲏ ﻟﺴﻌﺔ ﺍﻟﻌﻘﺮﺏ ‪.‬‬
‫ﻭﺍﻟﻀﻔﺪﻉ ﺇﺫﺍ ﺭﺃﻯ ﺍﻟﻨﺎﺭ ﺃﻣﺴﻚ ﻋﻦ ﺍﻟﻨﻘﻴﻖ ﻭﺇﺫﺍ ﺭﺃﻯ ﺍﻟﻔﺠﺮ ‪ .‬ﻭﺍﻷُﺳ ُﺪ ﺇﺫﺍ ﺭﺃﺕ ﺍﻟﻨﺎﺭ ﺃﺣﺠﻤﺖ ﻋﻦ ﺍﻹﻗﺪﺍﻡ ﻭﺇﺫﺍ‬
‫ﺍﺷﺘﺪ ﺍﻷﺻﻮﺍﺕ ‪.‬‬
‫ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱّ ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ﻟﻠﻀﻔﺪﻉ ‪ :‬ﻧﻖّ ﻳﻨﻖّ ﻭﻫﺪﺭ ﻳﻬﺪِﺭ ﻭﻗﺎﻝ ﺍﻟﺮﺍﻋﻲ ‪:‬‬

‫ﻗﻮﻝ ﺻﺎﺣﺐ ﺍﳌﻨﻄﻖ ﰲ ﺍﻟﻀﻔﺎﺩﻉ ﻭﺍﻟﺴﻤﻚ‬

‫ﺐ ﺍﳌﻨﻄﻖ ﰲ ﺃﻥ ﺍﻟﻀﻔﺎﺩﻉ ﻻ ﺗﻨﻖّ ﺣﱴ ﺗُ ِﺪ َﺧ ﹶﻞ ﻓﻜﻬﺎ ﺍﻷﺳﻔﻞ ﰲ ﺍﳌﺎﺀ ﻟﺰﻥ ﺍﻟﺼﻮﺕ ﻻ ﳚﻴﺌﹸﻬﺎ ﺣﱴ‬
‫ﻭﺃﻣﺎ ﻗﻮ ﹸﻝ ﺻﺎﺣ ُ‬
‫ﻳﻜﻮﻥ ﰲ ﻓﻜﻬﺎ ﻣﺎﺀ ﻓﻘﺪ ﻗﺎﻝ ﺫﻟﻚ ﻭﻗﺪ ﻭﺍﻓﻘﻪ ﻋﻠﻴﻪ ﻧﺎ ﺱٌ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﺩﻋﻮﺍ ﰲ ﺫﻟﻚ ﺍﻟﻌِﻴﺎﻥ ‪.‬‬
‫ﺴ ٌﺮ ‪.‬‬
‫ﻓﺄﻣﺎ ﺯﻋﻤﻪ ﺃﹶﻥ ﺍﻟﺴﻤﻜﺔ ﻻ ﺗﺒﺘﻠﻊ ﺷﻴﺌﺎﹰ ﻣﻦ ﺍﻟﻄﻌﻢ ﺇﻻ ﺑﺒﻌﺾ ﺍﳌﺎﺀ ﻓﺄ ﻱﱡ ﻋﻴﺎﻥ ﺩﻝﱠ ﻋﻠﻰ ﻫﺬﺍ ﻭﻫﺬﺍ َﻋ ِ‬

‫ﻚ ﻓﺮﺏﱠ ﺣﺮْﻑ ﻣﻦ ﺣﺮﻭﻑ ﺍﳊﻜﻢ‬ ‫ﻍ ﳌﺎ ﺃﹸﻟﻘﻴﻪ ﺇﻟﻴﻚ ﹶﻗ ﹾﻠَﺒ َ‬

‫ﻀﺮْﱐ ﻋﻠﻰ ﺍﺳﻢ ﺍﻟﻠﹼﻪ ﺫِﻫﻨﻚ ﻭﻓﺮﱢ ﹾ‬‫ﺍﻟﻘﻮﻝ ﰲ ﺍﳉﺮﺍﺩ ﺃﹶﺣ ِ‬
‫ﺖ‬
‫ﻑ ﻋﻨﻪ ﻭﱂ ﻳُﺸﻐَﻞ ﺍﻟﺬﻫ ُﻦ ﺑﺎﻟﻮﻗﻮﻑ ﻋﻠﻴﻪ ﻭﺭﺏﱠ ﺑﻴ ٍ‬ ‫ﺍﻟﺸﺮﻳﻔﺔ ﻭﺍﻷﻣﺜﺎﻝ ﺍﻟﻜﺮﳝﺔ ﻗﺪ ﻋَﻔﺎ ﺃﺛﺮُﻩ ﻭﺩﺛﺮ ﺫﻛﺮُﻩ ﻭﻧﺒﺎ ﺍﻟﻄﱠﺮ ُ‬
‫ﻫﺬﺍ ﺳﺒﻴﻠﻪ ﻭﺧﻄﺒ ٍﺔ ﻫﺬﻩ ﺣﺎﳍﺎ ‪.‬‬
‫ﻼ ﻛﻤﺎ ﺩﺧﻞ ﻭﻛﻢ‬
‫ﻭﻣﺪﺍ ُﺭ ﺍﻷﻣﺮ ﻋﻠﻰ ﻓﻬﻢ ﺍﳌﻌﺎﱐ ﻻ ﺍﻷﻟﻔﺎﻅ ﻭﺍﳊﻘﺎﺋﻖ ﻻ ﺍﻟﻌﺒﺎﺭﺍﺕ ﻓﻜﻢ ﻣﻦ ﺩﺍﺭﺱ ﻛﺘﺎﺑﹰﺎ ﺧﺮَﺝ ﻏﹸ ﹾﻔ ﹰ‬
‫ﻣﻦ ﻣﺘﻔﻬﱢﻢ ﱂ ﻳﻔﻬﻢ ﻭﻟﻦ ﻳﺴﺘﻄﻴﻊ ﺍﻟﻔﻬﻢ ﺇﻻ ﻣﻦ ﻓﺮﱠﻉ ﻗﻠﺒﻪ ﻟﻠﺘﻔﻬﻢ ﻛﻤﺎ ﻻ ﻳﺴﺘﻄﻴﻊُ ﺍﻹﻓﻬﺎﻡ ﺇﻻ ﻣﻦ ﺻﺤﺖ ﻧﻴﺘُﻪ ﰲ‬
‫ﺍﻟﺘﻌﻠﻴﻢ ‪.‬‬

‫ﻓﻀﻞ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﳊﻴﻮﺍﻥ‬

‫ﻓﺄﻗﻮﻝ ‪ :‬ﺇﻥ ﺍﻟﻔﺮﻕ ﺍﻟﺬﻱ ﺑﲔ ﺍﻹﻧﺴﺎﻥ ﻭﺍﻟﺒﻬﻴﻤﺔ ﻭﺍﻹﻧﺴﺎﻥ ﻭﺍﻟﺴﱠﺒُﻊ ﻭﺍﳊﺸﺮﺓ ﻭﺍﻟﺬﻱ َ‬
‫ﺻﺒﱠ َﺮ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺍﺳﺘﺤﺎﻕ‬
‫ﺽ ﺟَﻤﻴﻌﹰﺎ ِﻣ ْﻨﻪُ ﻟﻴﺲ‬
‫ﻗﻮﻝ ﺍﻟﻠﹼﻪ ﻋﺰ ﻭﺟﻞﱠ ‪َ :‬ﻭ َﺳ ﺨﱠ َﺮ ﻟﹶﻜ ْﻢ ﻣﺎ ﰲ ﺍﻟﺴﱠﻤﻮَﺍﺕِ ﻭﻣﺎ ﰲ ﺍﻷ ْﺭ ﹺ‬

‫ﻫﻮ ﺍﻟﺼﻮﺭﺓ ﻭﺃﻧﻪ ﺧُِﻠ َﻖ ﻣﻦ ﻧﻄﻔﺔ ﻭﺃﻥ ﺃﺑﺎﻩ ﺧﻠﻖ ﻣﻦ ﺗﺮﺍﺏ ﻭﻻ ﺃﻧﻪ ﳝﺸﻲ ﻋﻠﻰ ﺭﺟﻠﻴﻪ ﻭﻳﺘﻨﺎﻭﻝ ﺣﻮﺍﺋﺠﻪ ﺑﻴﺪﻳﻪ ﻷﻥ‬
‫ﻫﺬﻩ ﺍﳋﺼﺎ ﹶﻝ ﻛﻠﻬﺎ ﳎﻤﻮﻋﺔ ﰲ ﺍﻟﺒُﻠﹾﻪ ﻭﺍﺠﻤﻟﺎﻧﲔ ﻭﺍﻷﻃﻔﺎﻝ ﻭﺍﳌﻨﻘﻮﺻﲔ ‪.‬‬
‫ﻭﺍﻟﻔﺮﻕ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻔﹶﺮﻕ ﺇﳕﺎ ﻫﻮ ﺍﻻﺳﺘﻄﺎﻋﺔ ﻭﺍﻟﺘﻤﻜﲔ ﻭﰲ ﻭﺟُﻮ ِﺩ ﺍﻻﺳﺘﻄﺎﻋﺔ ﻭﺟﻮ ُﺩ ﺍﻟﻌﻘﻞ ﻭﺍﳌﻌﺮﻓﺔ ﻭﻟﻴﺲ ﻳﻮ ﹺﺟﺐُ‬
‫ﻭﺟﻮﺩُﳘﺎ ﻭُﺟﻮ َﺩ ﺍﻻﺳﺘﻄﺎﻋﺔ ‪.‬‬
‫ﻭﻗﺪ ﺷﺮﱠﻑ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺍﳉﺎ ﻥﱠ ﻭﹶﻓﻀّﻠﻪ ﻋﻠﻰ ﺍﻟﺴّﺒُﻊ ﻭﺍﻟﺒﻬﻴﻤﺔ ﺑﺎﻟﺬﻱ ﺃﹶﻋﻄﺎﻩ ﻣﻦ ﺍﻻﺳﺘﻄﺎﻋﺔ ﺍﻟﺪﺍﻟﺔ َﻋﻠﹶﻰ ﻭﺟﻮﺩ ﺍﻟﻌﻘﻞ‬
‫ﻭﺍﳌﻌﺮﻓﺔ ‪.‬‬
‫ﻭﻗﺪ َﺷﺮﱠﻑ ﺍﻟﻠﹼﻪ ﺍﳌﻼﺋﻜ ِﺔ ﻭﻓﻀﻠﻬﻢ َﻋﻠﹶﻰ ﺍﳉﺎﻥﹼ ﻭﻗﺪﻣﻬﻢ ﻋﻠﹶﻰ ﺍﻹﻧﺴﺎﻥ ﻭﺃﻟﺰﻣﻬﻢ ﻣﻦ ﺍﻟﺘﻜﻠﻴﻒ َﻋﻠﹶﻰ ﺣﺴﺐ ﻣﺎ ﺧﻮﱠﳍﻢ‬
‫ﻣﻦ ﺍﻟﻨﻌﻤﺔ ﻭﻟﻴﺴﺖ ﳍﻢ ﺻﻮﺭﺓ ﺍﻹﻧﺴﺎﻥ ﻭﱂ ﳜﹾﻠﹶﻘﹸﻮﺍ ﻣﻦ ﺍﻟﻨﱡﻄﹶﻒ ﻭﻻ ﺧﻠﹸﻖ ﺃﺑﻮﻫﻢ ﻣﻦ ﺍﻟﺘﺮﺍﺏ ﻭﺇﳕﺎ ﺍﻟﺸﺄ ﹸﻥ ﰲ ﺍﻟﻌﻘﻞ‬
 ‫ﻭﺍﳌﻌﺮﻓﺔ ﻭﺍﻻﺳﺘﻄﺎﻋﺔ ‪.‬‬
‫ﺾ ﻣﻦ ﺃﻋﺪﻣﻪ‬
‫ﺾ ﺧﻠﻘِﻪ ﺩﻭﻥ ﺑﻌﺾ ﰒ ﻻ ﻳﻄﺎﻟﺒﻬﻢ ﺇﻻ ﻛﻤﺎ ﻳﻄﺎﻟﺐ ﺑﻌ َ‬
‫ﺃﻓﺘﻈﻦﱡ ﺃﹶﻥ ﺍﻟﻠﹼﻪ ﻋﺰ ﻭﺟﻞ ﳜ ﺺﱡ ﻬﺑﺬﻩ ﺍﳋﺼﺎﻝ ﺑﻌ َ‬
‫ﺫﻟﻚ ﻭﺃﻋْﺮﺍﻩ ﻣﻨﻪَ ﻓِﻠ َﻢ ﺃﻋﻄﺎﻩ ﺍﻟﻌﻘﻞ ﺇﻻ ﻟﻼﻋﺘﺒﺎﺭ ﻭﺍﻟﺘﻔﻜﲑ ﻭِﻟ َﻢ ﺃﻋﻄﺎﻩ ﺍﳌﻌﺮﻓﺔ ﺇﻻ ﻟﻴﺆْﺛﺮ‬

‫ﺍﳊﻖﱠ ﻋﻠﻰ ﻫﻮﺍﻩ ﻭِﻟ َﻢ ﺃﻋﻄﺎ ُﻩ ﺍﻻﺳﺘﻄﺎﻋﺔ ﺇﻻ ﻹﻟﺰﺍﻡ ﺍﳊﺠﺔ ‪.‬‬

‫ﻂ ﰲ ﻓﺼﻞ ﻣﺎ ﺑﻴﻨﻚ ﻭﺑﲔ ﺍﳋﻠﻖ ﺍﳌﺴ ﺨﱠﺮ ﻟﻚ ﻭﺑﲔ ﺍﳋﻠﻖ ﺍﻟﺬﻱ ُﺟﻌِﻞ ﻟﻚ ﻭﺍﳋﻠﻖ ﺍﳌﺴﻠﻂ ﻋﻠﻴﻚ‬ ‫ﺕﻗ ﱡ‬
‫ﻓﻬﻞ ﻓﻜﱠﺮ َ‬
‫ﻂ ﰲ ﻓﺼﻞ ﻣﺎ ﺑﲔ‬
‫ﺕﻗ ﱡ‬
‫ﻭﻫﻞ ﻓﻜﱠﺮﺕ ﻗﻂ ﰲ ﻓﺼﻞ ﻣﺎ ﺑﲔ ﻣﺎ ﺟﻌﻠﻪ ﻋﻠﻴﻚ ﻋﺎﺩﻳﹰﺎ ﻭﺑﲔ ﻣﺎ ﺟﻌﻠﻪ ﻟﻚ ﻏﺎﺫﻳﹰﺎ ﻭﻫﻞ ﻓﻜﺮ َ‬
‫ﺸﻪُ ﻣﻨﻚ ﻭﺑﲔ ﻣﺎ ﺻﻐﱠﺮﻩ‬
‫ﻼ ﻭﺑﲔ ﻣﺎ ﺁﻧﺴﻪ ﺑﹺﻚ ﻭﺑﲔ ﻣﺎ ﺃ ْﻭ َﺣ َ‬
‫ﺍﳋﻠﻖ ﺍﻟﺬﻱ ﺟُﻌﻞ ﻟﻚ ﻋﺬﺍﺑﺎﹰ ﻭﺍﳋﻠﻖ ﺍﻟﺬﻱ ﺟﻌُﻞ ﻟﻚ ﻗﺎِﺗ ﹰ‬
‫ﰲ ﻋﻴﻨﻚ ﻭﻋ ﻈﹼﻤﻪ ﰲ ﻧﻔﺴﻚ ﻭﺑﲔ ﻣﺎ ﻋ ﻈﱠﻤﻪ ﰲ ﻋﻴﻨﻚ ﻭﺻﻐﱠﺮﻩ ﰲ ﻧﻔﺴﻚ ‪.‬‬
‫ﺑﻞ ﻫﻞ ﻓﻜﺮﺕ ﰲ ﺍﻟﻨﺤﻠﺔ ﻭﺍﻟﻌﻨﻜﺒﻮﺕ ﻭﺍﻟﻨﻤﻠﺔ ﺃﻧﺖ ﺗﺮﻯ ﺍﻟﻠﹼﻪ ﺗﻘﺪﱠﺱ ﻭﻋﺰّ ﻛﻴﻒ ﻧﻮّﻩ ﺑﺬﻛﺮﻩ ﻭﺭﻓﻊ ﻣﻦ ﻗﺪﺭﻫﺎ‬
‫ﻚ‬
‫ﻒ ﺟﻌﻞ ﺍﻹﺧﺒﺎ َﺭ ﻋﻨﻬﺎ ﻗﺮﺁﻧﹰﺎ ﻭﻓﺮﻗﺎﻧﺎﹰ ﺣﻴﺚ ﻳﻘﻮﻝ ‪َ :‬ﻭﹶﺃ ْﻭﺣَﻰ ﺭﺑﱡ َ‬
‫ﺕ ﺍﳉﺴﺎ َﻡ ﻭﻛﻴ َ‬
‫ﻭﺃﺿﺎﻑ ﺇﻟﻴﻬﺎ ﺍﻟﺴﱡﻮَﺭ ﺍﻟﻌﻈﺎ َﻡ ﻭﺍﻵﻳﺎ ِ‬
‫ﺕ ﻓﹶﺎ ْﺳﹸﻠﻜِﻲ‬
‫ﻒ ﺃ ْﻳﺪِﻫﺎ ﰒ ﺍﺭْﻡ ﺑﻌﻘﻠﻚ ﺇﱃ ﻗﻮﻝ ﺍﻟﻠﹼﻪ ‪ :‬ﰒﱠ ﻛﻠﻲ ﻣّ ْﻦ ﻛﻞﱢ ﺍﻟﺜﱠ َﻤﺮَﺍ ِ‬
‫ﻒ َﻋﻠﹶﻰ ﺻﻐﺮ ﺍﻟﻨﺤﻠﺔ ﻭﺿ ْﻌ َ‬
‫ﺤ ﹺﻞ ﻓﻘ ْ‬‫ﺇﱃ ﺍﻟﻨﱠ ْ‬
‫ﻼ ﻓﺈﻧﻚ ﲡﺪُﻫﺎ‬‫ﻚ ﺫﹸﻟﹸ ﹰ‬
‫ﺳُﺒُ ﹶﻞ َﺭﺑﱢ ِ‬

‫ﺃﻛﱪ ﻣﻦ ﺍﻟﻄﱠﻮﺩ ﻭﺃﻭﺳ َﻊ ﻣﻦ ﺍﻟﻔﻀﺎ ِﺀ ﰒ ﺍﻧﻈﺮ ﺇﱃ ﻗﻮﻟﻪ ‪َ :‬ﺣﺘﱠﻰ ﺇﺫﹶﺍ ﺃﹶﺗَﻮْﺍ َﻋﻠﹶﻰ ﻭﺍﺩِﻱ ﺍﻟﻨﱠ ْﻤ ﹺﻞ ﻓﻤﺎ ﺗﺮﻯ ﰲ (‬
‫ﻣﻘﺪﺍﺭ ﺍﻟﻨﻤﻠﺔ ﰲ ﻋﻘﻞ ﺍﻟﻐﱯﱢ ﻭﻏﲑ ﺍﻟﺬﹼﻛﻲّ ﻓﺎﻧﻈﺮ ﻛﻴﻒ ﺃﹶﺿﺎﻑ ﺍﻟﻮﺍﺩﻱ ﺇﻟﻴﻬﺎ ﻭﺧﱪ ﻋﻦ ﺣﺬﺭﻫﺎ ﻭﻧﺼﺤﻬﺎ ﻷﺻﺤﺎﻬﺑﺎ‬
‫ﺻ َﻐﺮُ ﹶﻗ ْﺪ ﹺﺭ ِﻩ ( ﻭﺧﺒﱢﺮﱐ ﻋﻦ ﺍﻟﻠﹼﻪ‬
‫ﻭﺧﻮﻓﻬﺎ ﳑﻦ ﻗﺪ ﻣُﻜﹼ َﻦ ﻓﺈﻧﻚ ﲡﺪُﻫﺎ ﻋﻈﻴﻤ ﹶﺔ ﺍﻟﻘﺪﺭ ﺭﻓﻴﻌ ﹶﺔ ﺍﻟﺬﻛﺮ ﻗﺪ ) ﻋَﺠ ُﺰ ﺍﻹﻧﺴﺎﻥ ﻭ ِ‬
‫ﺴ ﹺﻞ ﻋﺎﺩ ﻭﲦﻮﺩ ﻭﺃﻫﻞ ﺍﻟﻌﺘﻮﱢ‬
‫ﲔ ﻭﺍﳉﺒﺎﺑﺮﺓ ﻭﺍﻟﻔﺮﺍﻋﻨﺔ ﻭﺃﺑﻨﺎﺀَ ﺍﻟﻌﻤﺎﻟﻘﺔ ‪ :‬ﻣﻦ َﻧ ْ‬
‫ﺗﻌﺎﱃ ﺃﻣَﺎ ﻛﺎﻥ ﻗﺎﺩﺭﹰﺍ ﺃﻥ ﻳﻌﺬﱢﺏ ﺍﻟﻜﻨﻌﺎﻧﻴ َ‬
‫ﺴﻮْﻕ ﺍﻟﺴﺤﺎﺏ ﻭﺑﺎﳌﺪﱢ ﻭﺍﳉﺰْﺭ‬ ‫ﻭﺍﻟ ُﻌﻨُﻮﺩ ﺑﺎﻟﺸﻴﺎﻃﲔ ﰒ ﺑﺎﳌﺮﺩﺓﹶ ﰒ ﺑﺎﻟﻌﻔﺎﺭﻳﺖ ﰒ ﺑﺎﳌﻼﺋﻜﺔ ﺍﻟﺬﻳﻦ ﻭﻛﹼﻠﻬﻢ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺑ َ‬
‫ﺾ ﺃﺭﻭﺍﺡ ﺍﳋﻠﻖ ﻭﺑﻘﻠﺐ ﺍﻷﺭَﺿﲔ ﻭﺑﺎﳌﺎﺀ ﻭﺍﻟﺮﻳﺢ ﻭﺑﺎﻟﻜﻮﺍﻛﺐ ﻭﺍﻟﻨﲑﺍﻥ ﻭﺑﺎﻷﺳْﺪ ﻭﺍﻟﻨﻤﻮﺭ ﻭﺍﻟُﺒﺒُﻮﺭ ﻭﺑﺎﻟﻔﻴَﻠﺔ‬
‫ﻭﺑﹺﻘﺒ ﹺ‬
‫ﻭﺍﻹﺑﻞ ﻭﺑﺎﳉﻮﺍﻣﻴﺲ ﻭﺑﺎﻷﻓﺎﻋُﻲ ﻭﺍﻟﺜﻌﺎﺑﲔ ﻭﺑﺎﻟﻌﻘﺎﺭﺏ ﻭﺍﳉﺮﺍﺭﺍﺕ ﻭﺑﺎﻟﻌﻘﺒﺎﻥ ﻭﺍﻟﻨﺴﻮﺭ ﻭﺑﺎﻟﺘﻤﺎﺳﻴﺢ ﻭﺑﺎﻟﻠﱡﺨﻢ ﻭﺍﻟﺪﱡﻟﻔِﲔ‬
‫‪.‬‬

‫ﻓﻠ َﻢ ﻋﺬﱠﻬﺑﻢ ﺑﺎﳉﺮﺍﺩ ﻭﺍﻟﻘﹸﻤﱠﻞ ﻭﺍﻟﻀﻔﺎﺩﻉ ﻭﻫﻞ ﻳﺘﻠﻘﱠﻰ ﻋﻘﻠﻚ ﻗﺒﻞ ﺍﻟﺘﻔﻜﲑ ﺇﻻ ﺃﻧﻪ ﺃﺭﺍﺩ ﺃﻥ ﻳﻌﺮﱢﻓﻬﻢ ﻋ ﺠْﺰﻫﻢ ﻭﻳﺬﻛﱠﺮﻫﻢ‬
‫ﺻﻐَﺮ ﺃﻗﺪﺍﺭﹺﻫﻢ ﻭﻳﺪُﻟﱠﻬﻢ ﻋﻠﻰ ﺫﻟﻚ ﺑﺄﺫﻝﱢ ﺧﻠﻘﻪ ﻭﻳﻌﺮﻓﻬﻢ ﺃﻥ ﻟﻪ ﰲ ﻛﻞ ﺷﻲﺀ ُﺟﻨْﺪﹰﺍ ﻭﺃﻥ ﺍﻟﻘﹶﻮﻱﱠ ﻣﻦ ﹶﻗﻮﱠﺍ ُﻩ ﻭﺃﻋﺎﻧﻪ‬
‫ِ‬
‫ﺿﻌﱠﻔﻪ ﻭﺍﳌﻨﺼﻮ َﺭ ﻣﻦ ﻧﺼﺮَﻩ ﻭﺍﳌﺨﺬﻭﻝ ﻣﻦ َﺧ ﻼﹼﻩ ﻭﺧﺬﻟﻪ ﻭﺃﻧﻪ ﻣﱴ ﺷﺎﺀ ﺃﻥ ﻳﻘﺘﻞ ﺑﺎﻟﻌﺴﻞ ﺍﳌﺎﺫﻱ ﻭﺍﳌﺎﺀ‬ ‫ﻭﺍﻟﻀﻌﻴﻒ ﻣﻦ َ‬
‫ﺍﻟﺰﱡﻻﻝ ﻛﻤﺎ ﻳﻘﺘ ﹸﻞ ﺑﺎﻟﺴﻢّ ﺍﻟﺴﺎﺭﻱ ﻭﺍﻟﺴﻴﻒ ﺍﳌﺎﺿﻲ ﻗﺘﻞ ‪.‬‬
‫ﻭِﻟ َﻢ ﻛﺎﻥ ﺍﻟﻨﱯﱡ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﺫﺍ ﺭﺃﻯ ﻋﻠﻰ ﺟﺴﺪﻩ ﺍﻟﺒَﺜﹾﺮﺓﹶ ﺍﺑﺘﻬ ﹶﻞ ﰲ ﺍﻟﺪﻋﺎﺀ ﻭﻗﺎﻝ ‪ :‬ﺇﻥ ﺍﻟﻠﹼﻪ ﻭﱂ ﻗﺎﻝ ﻟﻨﺎ ‪:‬‬
‫ﺕ ‪ .‬ﻓﺎﻓﻬ ْﻢ ﻋﻨﻪ ﺗﻌﺎﱃ ﺫﻛﺮﻩ ﻭﺗﻘﺪﺳﺖ‬ ‫ﻼ ٍ‬‫ﺕ ﻣُ ﹶﻔﺼﱠ ﹶ‬
‫ﳉﺮَﺍ َﺩ ﻭﺍﻟﻘﹸﻤﱠﻞﹶ ﻭﺍﻟﻀﱠﻔﺎﺩِﻉ ﻭَﺍﻟﺪﱠ َﻡ ﺁﻳﺎ ٍ‬
‫ﹶﻓﹶﺄ ْﺭ َﺳﹶﻠﻨَﺎ ﻋَﻠ ْﻴ ﹺﻬﻢُ ﺍﻟﻄﱡﻮﻓﹶﺎ ﹶﻥ ﻭَﺍ ﹶ‬
‫ﺕ ﻭﻫﻞ ﺗﻮﻫّﻤْﺖ ﺗﺄﻭﻳ ﹶﻞ ﻗﻮﻟﻪ ‪ :‬ﻫﺬﺍ ﺁﻳﺔ‬
‫ﻂ َﻋﻠﹶﻰ ﻫﺬﻩ ﺍﻵﻳﺎ ِ‬ ‫ﺃﲰﺎﺅﻩ ﻗﻮﻟﻪ ‪ :‬ﺁﻳﺎﺕ ﰒ ﻗﺎﻝ ‪ُ :‬ﻣ ﹶﻔﺼﱠﻼﺕ ﻓﻬﻞ ﻭﻗﻔﺖ ﻗ ﱡ‬
‫ﲑ ﺁﻳﺔ ﻭﻫﻞ ﻭﻗﻔﺖ ﻋﻠﹶﻰ ﻓﺼﻞ ﻣﺎ ﺑﲔ ﺍﻵﻳﺔ ﻭﻏﲑ ﺍﻵﻳﺔ ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻔﺼﱠ ﻼﺕ ﻛﺎﻥ ﻣﺎﺫﺍ ﻭﺇﺫﺍ ﱂ ﺗﻜﻦ ﻣﻔﺼﻼﺕ‬
‫ﻭﻏ ْ‬
‫ﻛﺎﻥ ﻣﺎﺫﺍ ‪.‬‬
 ‫ﻒ ﻗﻮﺓ ﻭﺑﻄﺸﹰﺎ ﻭﻻ ﺃ ْﻭ َﻫﻦُ ﺭُﻛﻨﹰﺎ ﻭﻋَﻈﻤﹰﺎ‬
‫ﺺ ﻣﻌﺮﻓﺔ ﻭﻋﻠﻤﹰﺎ ﻭﻻ ﺃﺿﻌ ُ‬
‫ﻓﺎﻓﻬﻢ ﻗﻮﻟﻪ ‪ :‬ﹶﻓﹶﺄﺭْﺳﹶﻠﻨَﺎ َﻋﹶﻠ ْﻴﻬﹺﻢ ﻭﻣﺎ ﰲ ﺍﻷﺭﺽ ﺃﻧﻘ ُ‬
‫ﻉ ﻭﺍﻟﺪﱠﻡَ ﻓﻘﺪ ﺟﻌﻠﻪ ﻛﻤﺎ ﺗﺮﻯ‬
‫ﺠﺮَﺍﺩ ﻭﺍﻟﻘﻤﱠﻞﹺ ﻭﺍﻟﻀﱠﻔﹶﺎ ِﺩ َ‬
‫ﻣﻦ ﺿِﻔﺪِﻉ ﻓﻘﺪ ﻗﺎﻝ ﻛﻤﺎ ﺗﺮﻯ ‪ :‬ﹶﻓﹶﺄ ْﺭ َﺳ ﹾﻠﻨَﺎ َﻋﹶﻠﻴْ ﹺﻬﻢُ ﺍﻟﻄﱡﻮﻓﹶﺎ ﹶﻥ ﻭﺍ ﹾﻟ َ‬
‫ﺃﹸﻓﻀﻞ ﺁﻳﺎﺗﻪ ﻭﺍﻟﻌﺬﺍﺏَ ﺍﻟﺬﻱ ﺃﺭﺳﻠﻪ َﻋﻠﹶﻰ ﺃﻋﺪﺍﺋﻪ ‪.‬‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺟﻞ ﻭﻋﺰ ‪ :‬ﻓﺈﺫﹶﺍ ﺟﺎ َﺀ ﺃﹶﻣْﺮُﻧَﺎ ﻭﻓﺎ َﺭ ﺍﻟﺘﱠﻨﱡﻮﺭُ ﻓﺄﻇﻬﺮ ﺍﳌﺎﺀ ﺟﻞﹼ ﺛﻨﺎﺅﻩ ﻣﻦ ﺃﺑﻌﺪ ﻣﻮﺍﺿﻊ ﺍﳌﺎﺀ ﻣﻦ ﻇﻨﻮﻬﻧﻢ ﻭ َﺧﺒﱠﺮَﻧﺎ‬
‫ﺑﺬﻟﻚ ﻛﻲ ﻻ ﳔِﻠ َﻲ ﺃﻧﻔﺴﻨﺎ ﻣﻦ ﺍﳊﺬﺭ ﻭﺍﻹﺷﻔﺎﻕ ﻭﻟﻨﻜﻮﻥ ﻋﻠﻤﺎﺀ ﺑﺎ ﻟﻌِﻠﻢ ﺍﻟﺬﻱ ﺃﻋﻄﺎﻧﺎ ﻭﻟﻨﻜﻮﻥ ﺭﺍﺟﲔ ﺧﺎﺋﹸﻔﲔ ﻟﻴﺼ ﺢّ‬
‫ﺴﻦُ (‬
‫ﺍﻻﺧﺘﻴﺎﺭ ﻭﳛﺴُ َﻦ ﺍﻻﺧﺘﺒﺎﺭ ‪ :‬ﹶﻓَﺘﺒَﺎ َﺭ َﻙ ﺍﻟﻠﹼﻪ ﺃﹶﺣ َ‬
‫ﲔ ﻣﺎ ﺃﺣﺴ َﻦ ﻣﺎ ﻗﺪﱠﺭ ﻭﺃﺗ ﹶﻘ َﻦ ﻣﺎ ﺑﺮﺃ ‪.‬‬ ‫ﺍﳋﹶﺎﻟِﻘ َ‬
‫ﺴﻨﱠﺎ ﹸﺓ َﺟﻨَّﺘ ْﻲ ﺑﻼ ِﺩ ﺳﺒﺈ ُﺟﺮَﺫﹰﺍ ﻓﻬﻮ ﺍﻟﺬﻱ ﺧَﺮﻗﻪ ﻭﺑﺪﱠﻝ ﻧﻌﻤﺘَﻬﻢ‬ ‫ﻭﻛﺎﻥ ﺍﻟﺴﺒﺐ ﺍﻟﺬﻱ ﺳﻠﻄﻪ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻋَﻠﻰ ﺍﻟ َﻌﺮﹺﻡ ﻭﻫﻮ ُﻣ َ‬
‫ﻂ ﻭِﺃَﺛ ﹴﻞ‬
‫ﺠﻨﱠَﺘﻴْﻬ ْﻢ َﺟﻨﱠَﺘ ْﻴ ﹺﻦ ﺫﹶﻭَﺍﺗَﻲْ ﺃﹸﻛ ﹴﻞ ﺧَﻤ ٍ‬
‫ﺑﺆﺳﹰﺎ ﻭﻣُﻠﻜ ُﻬ ْﻢ َﻳﺒَﺎﺑﹰﺎ ﻭ ِﻋﺰﱠﻫ ْﻢ ﺫﻻﱠ ﺇﱃ ﺃﻥ ﻋﺎﺩﻭﺍ ﻓﻘﺮﺍﺀ ﻓﻘﺎﻝ ﺍﻟﻠﹼﻪ ‪َ :‬ﻭَﺑﺪﱠﻟﻨَﺎﻫُ ْﻢ ﹺﺑ َ‬
‫ﻭﺷَﻲ ٍﺀ ِﻣ ْﻦ ﺳِﺪْﺭ ﻗﹶﻠﻴﻞ ﻫﺬﺍ ﺑﻌﺪ‬

‫ﻕ َﺭﺑﱢ ﹸﻜ ْﻢ ﻭَﺍﺷْﻜﺮُﻭﺍ ﹶﻟﻪُ َﺑ ﹾﻠ َﺪ ﹲﺓ ﹶﻃﻴﱢَﺒ ﹲﺔ‬

‫ﲔ َﻭ ِﺷﻤَﺎﻝ ﹸﻛ ﻠﹸﻮﺍ ﻣﻦ ﹺﺭ ْﺯ ﹺ‬
‫ﺃﻥ ﻗﺎﻝ ‪ :‬ﹶﻟ ﹶﻘ ْﺪ ﻛﺎ ﹶﻥ ِﻟﺴَﺒﺄ ﰲ ﻣﺴَﺎﻛِﻨ ﹺﻬ ْﻢ ﺁﻳَﺔﹲ َﺟﻨﱠﺘﺎ ِﻥ َﻋ ْﻦ َﻳ ِﻤ ﹴ‬
‫َﻭ َﺭﺏﱞ ﻏﹶﻔﹾﻮﺭٌ ﹶﻓ ﹶﺄ ْﻋﺮَﺿﻮﺍ ﹶﻓﹶﺄ ْﺭ َﺳ ﹾﻠﻨَﺎ ﻋَﻠ ْﻴ ﹺﻬ ْﻢ َﺳ ْﻴ ﹶﻞ ﺍ ﹾﻟ َﻌ ﹺﺮ ﹺﻡ ‪.‬‬
‫ﺏ ﻗﻔﱠﻰ ﻋﻠﻴﻪ ﺍﻟ َﻌ ﹺﺮ ْﻡ ( ) ﺭُﺧﺎﻡٌ ﺑَﻨ ْﺘﻪ ﳍﻢ‬ ‫ﺷﻌﺮ ﰲ ﺳﺪ ﻣﺄﺭﺏ ﻭﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪ ) :‬ﻓﻔﻲ ﺫﺍ َﻙ ﻟﻠﻤُﺆْﺗَﺴِﻲ ﺃﹸﺳْﻮَﺓﹲ ** ﻭﻣﺄﺭ ُ‬
‫ﺏ ﺇﺫ ** ﻳﺒْﻨُﻮﻥﹶ ﻣ ْﻦ ﺩﻭ ِﻥ‬ ‫ﲪﲑٌ ** ﺇﺫﺍ ﺟﺎﺀ ﻣﺎ ُﺅ ُﻫ ُﻢ ﱂ َﻳ ﹺﺮ ْﻡ ( ﻭﺃﻧﺸﺪ ﺃﺑﻮ ﻋﻤﺮﻭ ﺑ ُﻦ ﺍﻟﻌﻼﺀ ‪ ) :‬ﻣﻦ ﺳَﺒَﺄ ﺍﳊﺎﺿﺮﹺﻳ َﻦ َﻣ ﹾﺄ ﹺﺭ َ‬
‫ﺳَﻴﻠ ِﻪ ﺍﻟ َﻌ ﹺﺮﻣَﺎ (‬

‫ﻣﻌﺎﺭﻑ ﰲ ﺍﳉﺮﺍﺩ‬

‫ﰒ ﺍﻧﻈﺮ ﺇﱃ ﺍﳉﺮﺍﺩ ﻭﻫﺬﺍ ﺑﺎﺏ ﺍﻟﻘﻮﻝ ﻓﻴﻪ ‪.‬‬

‫ﻗﺎﻝ ‪ :‬ﻓﺄﻭ ﹸﻝ ﻣﺎ ﻳﺒﺪﻭ ﺍﳉﺮﺍ ُﺩ ﺇﺫﺍ ﺑﺎﺽ ﺳَﺮْﺀٌ ﻭﺳَﺮﺅُﻩ ‪ :‬ﺑﻴﻀُﻪ ‪.‬‬
‫ﺕ ﺗَﺴﺮﺃ َﺳﺮْﺀﹰﺍ ‪.‬‬
‫ﻳﻘﺎﻝ ‪ :‬ﺳَﺮﹶﺃ ْ‬
‫ﻓﺎﻧﻈﺮ ﺍﻵﻥ ﻓﻜﻢ ﺗﺮﻯ ﻓﻴﻪ ﻣﻦ ﺃﻋﺠﻮﺑ ٍﺔ ﻭﻣﻦ ﺁﻳ ٍﺔ ﺑﻠﻴﻐﺔ ﻓﺄﻭﱠﻝ ﺫﻟﻚ ﺍﻟﺘﻤﺎﺳُﻬﺎ ﻟﺒﻴﻀﻬﺎ ﺍﳌﻮﺿ َﻊ ﺍﻟﺼﱠﻠﺪ ﻭﺍﻟﺼﺨﻮﺭ ﺍﻟﺼﱡﻢﱠ‬
‫ﺖ ﺑﺄﺫﻧﺎﻬﺑﺎ ﻓﻴﻬﺎ ﺍﻧﻔﺮﺟﺖ ﳍﺎ ‪.‬‬
‫ﺲ ﺛﻘ ﹰﺔ ﺑﺄﻬﻧﺎ ﺇﺫﺍ ﺿﺮَﺑ ْ‬
‫ﺍﳌﹸ ﹾﻠ َ‬

‫ﺫﻧﺐ ﺍﳉﺮﺍﺩﺓ ﻭﺇﺑﺮﺓ ﺍﻟﻌﻘﺮﺏ‬

‫ﻭﻣﻌﻠﻮ ٌﻡ ﺃﻥ ﺫﻧَﺐ ﺍﳉﺮ ﺍﺩ ﹶﺓ ﻟﻴﺲ ﰲ ﺧﻠﻘﺔ ﺍﳌﺴﻤﺎ ﹺﺭ ﻭﻻ ﻃﺮﻑ ﺫﻧﺒﻬﺎ ﻛﺤﺪﱢ ﺍﻟﺴﱢﻨﺎﻥ ﻭﻻ ﳍﺎ ﻣﻦ ﻗﻮﺓ ﺍﻷﺳْﺮ ﻭﻟﺬﻧﺒﻬﺎ ﻣﻦ‬
‫ﺕ ﺑﻪ ﻋﻠﻰ ﺍﻟﻜﹸ ْﺪﹺﻳ ﹶﺔ ﻭﺍﻟﻜﹶﺬﹼﺍﻧﺔ ﺟﺮﺡ ﻓﻴﻬﻤﺎ ﻓﻜﻴﻒ ﻭﻫﻲ‬
‫ﺍﻟﺼّﻼﺑﺔ ﻣﺎ ﺇﺫﺍ ﺍﻋﺘﻤ َﺪ ْ‬

‫ﺐ ﻣﻦ ﺫﻟﻚ ﻭﻟﻴﺲ ﰲ ﻃﺮﻑ ﺫﻧﺒﻬﺎ ﻛﺈﺑﺮﺓ ﺍﻟﻌﻘﺮﺏ ‪.‬‬

‫ﺗﺘﻌﺪﻯ ﺇﱃ ﻣﺎ ﻫﻮ ﺃﺻﻠ ُ‬
‫ﺝ‬
‫ﺝ ﺑﻄﺒ ﹴﻊ ﳎﻌﻮﻝ ﻫﻨﺎﻙ ﻭﻛﺬﻟﻚ ﺍﻧﻔﺮﺍ ُ‬
‫ﻭ َﻋﻠﹶﻰ ﺃﻥ ﺍﻟﻌﻘﺮﺏ ﻟﻴﺲ ﲣﺮﻕ ﺍﻟﻘﻤﻘﻢ ﻣﻦ ﺟﻬﺔ ﺍﻷﻳْﺪ ﻭﻗﻮﺓ ﺍﻟﺒﺪﻥ ﺑﻞ ﺇﳕﺎ ﻳﻨﻔﺮ ُ‬
‫ﺍﻟﺼﺨﻮ ﹺﺭ ﻷﺫﻧﺎﺏ ﺍﳉﺮﺍﺩ ‪.‬‬
 ‫ﺏ ﻓﺈﺫﺍ ﻏﺮﺯَﺕ ﺍﳉﺮﺍﺩﺓ‬ ‫ﻒ ﺍﻟﺸﺪﻳ ِﺪ ﻭﺍﻟﻌُﻘﺎ ُ‬
‫ﺕ ﺃﻥ ﲣﺮﻕ ﰲ ﺟﻠﺪ ﺍﳉﺎﻣﻮﺱ ﳌﺎ ﺍﳔﺮﻕ ﳍﺎ ﺇﻻ ﺑﺎﻟﺘﻜﱡﻠ ِ‬
‫ﻭﻟﻮ ﺃﻥ ﻋُﻘﺎﺑﹰﺎ ﺃﺭﺍﺩ ْ‬
‫ﻭﺃﻟﻘﺖ ﺑﻴﻀﻬﺎ ﻭﺍﻧﻀﻤﱠﺖ ﻋﻠﻴﻬﺎ ﺗﻠﻚ ﺍﻷﺧﺎﺩﻳﺪ ﺍﻟﱵ ﺃﺣﺪ ﺛﺘْﻬﺎ ﻭﺻﺎﺭﺕ ﻛﺎﻷﻓﺎﺣﻴﺺ ﳍﺎ ﻭﺻﺎﺭﺕ ﺣﺎﻓﻈ ﹰﺔ ﳍﺎ ﻭﻣﺮﺑﱢﻴﺔ‬
‫ﺐ ﺍﻟﺮﱡﻭﺡ ﻓﻴﻬﺎ ﺃﺣﺪﺙ ﺍﻟﻠﹼ ُﻪ ﰲ ﺃﻣﺮﻫﺎ ﻋﺠﺒﹰﺎ ﺁﺧﺮ ﻓﺴﺒﺤﺎﻥ ﻣﻦ ﺍﺳﺘﺨﺰﻬﻧﺎ‬ ‫ﺖ ﺩﺑﻴ ﹺ‬‫ﻭﺻﺎﺋﻨﺔ ﻭﻭﺍﻗﻴﺔ ﺣﱴ ﺇﺫﺍ ﺟﺎﺀ ﻭﻗ ُ‬
‫ﺣﻜﻤﺘَﻪ ﻭﺣﺸﺎﻫﺎ ﺑﺎﻷﺩﻟﺔ ﻋﻠﻴﻪ ﻭﺃﻧﻄﻘﹶﻬﺎ ﺑﺄﻬﻧﺎ ﻣﺪﺑﺮﺓ ﻭﻣُﺬﻟﱠﻠﺔﹲ ﻣﻴﺴﺮﺓ ﻟﻴﻔﻜﺮ ﻣﻔﻜﺮ ﻭﻳﻌﺘﱪ ﻣﻌﺘﱪ ﹶﺫﻟِﻜ ُﻢ ﺍﻟﻠﹼ ُﻪ َﺭﺏﱡ‬
‫ﲔ ﻭﺗﺒﺎﺭﻙ ﺍﻟﻠﹼﻪ ﺭﺏﱡ ﺍﻟﻌﺎﳌﲔ ‪.‬‬
‫ﺍﻟﻌَﺎِﳌ َ‬

‫ﻣﺮﺍﺗﺐ ﺍﳉﺮﺍﺩ‬

‫ﻭﻗﺎﻝ ﺍﻷﺻﻤﻌﻲ ‪ :‬ﻳﻘﺎﻝ ‪ :‬ﻗﺪ ﺳﺮﺃﺕ ﺍﳉﺮﺍﺩﺓ ﺗﺴﺮﺃ ﺳَﺮْﺀًﺍ ﻓﺈﺫﺍ ﺧﺮﺝ ﻣﻦ ﺑﻴﻀﻪ ﻓﻬﻮ ﺩَﺑﹰﺎ ﻭﺍﻟﻮﺍﺣﺪﺓ ﺩَﺑﺎﺓ ﻭﳜﺮﺝ‬
‫ﺐ ﺇﱃ ﺍﻟﺒﻴﺎﺽ ﻓﺈﺫﺍ ﺍﺻﻔﺮﱠ ﻭﺗﻠﻮﱠﻧﺖ ﻓﻴﻪ ﺧﻄﻮﻁﹲ ﻭﺍﺳﻮﺩﱠ ﻓﻬﻮ ﺑُﺮﻗﺎﻥ ﻳﻘﺎﻝ ﺭﺃﻳﺖ ﺩﺑﹰﺎ ﺑُﺮﻗﺎﻧﹰﺎ ﻭﺍﻟﻮﺍﺣﺪﺓ ﺑُﺮﻗﺎﻧﺔ ﻓﺈﺫﺍ‬
‫ﺃﺻ َﻬ َ‬
‫ﺠ ُﻢ ﺟﻨﺎﺣِﻪ ﻓﺬﻟﻚ ﺍﻟﻜﹸﺘْﻔﺎﻥ ﻷﻧﻪ ﺣﻴﻨﺌﺬٍ ﻳﻜﺘﻒ ﺍﳌﺸﻲ‬
‫ﺴﻴﱠﺢ ﻓﺈﺫﺍ ﺑﺪﺍ ﺣ ْ‬
‫ﺑﺪﺕ ﻓﻴﻪ ﺧﻄﻮﻁﹲ ﺳُﻮﺩٌ ﻭﺑﻴﺾٌ ﻭ ﺻُﻔﺮ ﻓﻬﻮ ﺍﳌ َ‬
‫ﺸ َﻲ ﻛﺎﻟﺬﻱ ﻳﺘﺨﻄﱠﻰ ** ﻃﻨُﺒﺎﹰ ﺃﻭ ﻳﺸﻚﱡ ﻛﺎﳌﺘﻤﺎﺩِﻱ ( ﻳﺼﻒ ﻓﺮﺳﹰﺎ ﻓﺈﺫﺍ‬ ‫ﻭﺍﺣﺪﺓ ﻛﺘﻔﺎﻧﺔ ﻗﺎﻝ ﺍﺑﻦ ﻛﻨﺎﺳﺔ ‪ ) :‬ﻳﻜِﺘﻒُ ﺍﳌ ْ‬
‫ﺝ ﺑﻌﻀﻪ ﰲ ﺑﻌﻀِﻪ‬
‫ﻇﻬﺮﺕ ﺃﺟﻨﺤﺘُﻪ ﻭﺻﺎﺭ ﺃﲪ َﺮ ﺇﱃ ﺍﻟﻐﺒْﺮﺓ ﻓﻬﻮ ﺍﻟ َﻐﻮْﻏﺎﺀ ﻭﺍﻟﻮﺍﺣﺪﺓ ﻏﻮﻏﺎﺀﻩ ﻭﺫﻟﻚ ﺣﲔ ﻳﺴﺘﻘ ﱡﻞ ﻭﳝﻮ ُ‬

‫ﺾ ﺍﳊﻤﺮﺓ‬
‫ﺕ ﰲ ﻟﻮﻧﻪ ﺍﳊﻤﺮﺓ ﻭﺍﻟﺼﻔﺮﺓ ﻭﺑﻘﻲ ﺑﻌ ُ‬ ‫ﻭﻻ ﻳﺘﻮﺟﱠ ُﻪ ﺟﻬ ﹰﺔ ﻭﻟﺬﻟﻚ ﻗﻴﻞ ﻟﺮﻋﺎﻉ ﺍﻟﻨﺎﺱ ﻏﻮﻏﺎﺀ ﻓﺈﺫﺍ ﺑﺪ ْ‬
‫ﻭﺍﺧﺘﻠﻒ ﰲ ﺃﻟﻮﺍﻧﻪ ﻓﻬﻮ ﺍﳋﻴﻔﺎﻥ ﻭﺍﻟﻮﺍﺣﺪﺓ ﺧَﻴﻔﺎﻧﺔ ﻭﻣﻦ ﲦﱠ ﹶﺔ ﻗﻴﻞ ﻟﻠ ﹶﻔﺮَﺱ ﺧَﻴﻔﺎﻧﺔ ‪.‬‬
‫ﺙ ﺫﻫﺒﺖ ﻋﻨﻪ ﺃﲰﺎﺀ ﻏﲑ ﺍﳉﺮﺍﺩ ﻓﺈﺫﺍ ﺑﺎﺽ ﻗﻴﻞ ﹶﻏ َﺮ َﺯ ﺍﳉﺮﺍ ُﺩ ﻭﻗﺪ ﺭﺯﱠ ‪.‬‬ ‫ﻓﺈﺫﺍ ﺍﺻﻔﺮّﺕ ﺍﻟﺬﻛﻮﺭ ﹸﺓ ﻭﺍﺳﻮﺩّﺕ ﺍﻹﻧﺎ ﹸ‬
‫ﻼ ﻣﻦ ( ﺟَﺮﺍ ٍﺩ ﻟﻠﻜﺜﲑ‬
‫ﺖ ﹺﺭ ْﺟ ﹰ‬ ‫ﺖ ﺳُﺪ‪‬ﺍ ِﻣ ْﻦ ﺟَﺮﺍ ٍﺩ ﻭﺭﺃﻳ ُ‬
‫ﻓﺈﺫﺍ ﻛﺜﺮ ﺍﳉﺮﺍ ُﺩ ﰲ ﺍﻟﺴﻤﺎﺀ ﻭﻛﺜﹸﻒ ﻓﺬﻟﻚ ﺍﻟﺴﱡﺪﱡ ﻭﻳﻘﺎﻝ ‪ :‬ﺭﺃﻳ ُ‬
‫ﻀ ْﺮ‬
‫ﳋ ِ‬
‫ﻣﻨﻪ ﻭﻗﺎﻝ ﺍﻟﻌﺠﺎﺝ ‪َ :‬ﺳ ْﻴ َﺮ ﺍﳉﺮﺍﺩ ﺍﻟﺴﱡﺪﱢ ﻳﺮﺗﺎﺩ ﺍ ﹶ‬

‫ﻣﺜﻞ ﰲ ﺍﳉﺮﺍﺩ‬

‫ﺐ ﻣﻜﺎﻧﹰﺎ ﺃﺭﻓﻊ ﻣﻦ‬ ‫ﻭ ﳑﺎ ﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ‪ :‬ﺃ ْ‬

‫ﺻﺮَﺩ ﻣ ْﻦ ﺟﺮﺍﺩﺓ ﻭﺇﳕﺎ ﻳُﺼْﻄﺎﺩ ﺍﳉﺮﺍﺩ ﺑﺎﻟﺴّ ﺤَﺮ ﺇﺫﺍ ﻭﻗﻊ ﻋﻠﻴﻪ ﺍﻟﻨﺪﻯ ﻃﻠ َ‬
‫ﻣﻮﺿﻌﻪ ‪.‬‬

‫ﻑ‬
‫ﻓﺈﻥ ﻛﺎﻥ ﻣﻊ ﺍﻟﻨﱠﺪﻯ َﺑ َﺮ ٌﺩ ﻟَﺒ َﺪ ﰲ ﻣﻮﺿﻌﻪ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﻭﻛﺘﻴﺒﺔٍ ﻟﺒﱠﺴْﺘُﻬﺎ ﺑﻜﺘﻴﺒﺔٍ ** ﻛﺎﻟﺜﺎﺋﺮ ﺍﳊﲑﺍﻥ ﺃﺷﺮ َ‬
‫ﻟﻠﻨﱠﺪَﻯ ( ﺍﻟﺜﺎﺋﺮ ‪ :‬ﺍﳉﺮﺍﺩ ﺃﺷﺮﻑ ‪ :‬ﺃﺗﻰ ﻋﻠﻰ َﺷﺮَﻑ ﻟﻠﻨﺪﻯ ‪ :‬ﺃﻱ ﻣﻦ ﺃﺟْﻞ ﺍﻟﻨﺪﻯ ‪.‬‬
‫ﺖ ﺍﳉﺮﺍﺩﺓ ﺗﺴ ﺦﱡ َﺳ ﺨّﹰﺎ ﻭﺭﺯﱠﺕ ﻭﺃﺭﺯّﺕ ﻭﺟﺮﺍﺩ ﹲﺓ ﺭﺯﱠﺍ ُﺀ ﻭﺭﺍﺯّ ﻭ ُﻣ ﹺﺮﺯّ ‪ :‬ﺇﺫﺍ ﻏﻤﺰَﺕ ﺫﻧﺒﻬﺎ ﰲ ﺍﻷﺭﺽ ﻭﺇﺫﺍ‬
‫ﻭﻳﻘﺎﻝ ‪ :‬ﺳ ﺨّ ِ‬
‫ﺃ ﹾﻟﻘﹶﺖ ﺑﻴﻀﻬﺎ ﻗﻴﻞ ‪ :‬ﺳَﺮﺃﺕ ﺗَﺴْﺮﺃ ﺳَﺮْﺀًﺍ ‪.‬‬
‫ﺽ ﻓﻬﻮ ﻳﺒﺸﺮﻫﺎ ﺑﺸﺮﹰﺍ ‪ :‬ﺇﺫﺍ ﺣَﻠﻘﹶﻬﺎ ﻓﺄﻛﻞ ﻣﺎ ﻋﻠﻴﻬﺎ ﻭﻳﻘﺎﻝ ‪ :‬ﺟَﺮ َﺩ ﺍﳉﺮﺍ ُﺩ ‪ :‬ﺇﺫﺍ ﻭﻗﻊ‬ ‫ﻭﻳﻘﺎﻝ ‪ :‬ﻗﺪ ﺑَﺸ َﺮ ﺍﳉﺮﺍ ُﺩ ﺍﻷﺭ َ‬
‫ﻋﻠﻰ ﺷﻲﺀ ﻓﺠﺮﺩَﻩ ﻭﺃﻧﺸﺪﱐ ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊ ‪ :‬ﻛﻤﺎ َﺟﺮَﺩ ﺍﳉﺎﺭﻭ ُﺩ ﺑﻜ َﺮ ْﺑ َﻦ ﻭﺍﺋﻞ ﻭﳍﺬﺍ ﺍﻟﺒﻴﺖ ُﺳﻤﱢﻲ ﺍﳉﺎﺭﻭﺩ ‪.‬‬
 ‫ﺖ ﻋِﻴﺎﻟﻴﺎ ( ﻭﻫﺬﺍ ﻣﻦ ﺍﻻﺷﺘﻘﺎﻕ ‪.‬‬
‫ﻭﺃﻧﺸﺪﱐ ﺁﺧﺮ ‪ ) :‬ﻳﻘﻮﻝ ﺃﻣِﲑٌ ‪ :‬ﻫﺎ ﺟَﺮﺍﺩٌ ﻭﺿﺒﱠﺔﹲ ** ﻓﻘﺪ ﺟَﺮﺩَﺕ ﺑﻴﱵ ﻭﺑﻴ َ‬
‫ﻭﻣﻨﻪ ﻗﻴ ﹸﻞ ﺛﻮﺏ ﺟَﺮْﺩٌ ﺑﺈﺳﻜﺎﻥ ﺍﻟﺮﺍﺀ ﺇﺫﺍ ﻛﺎﻥ ﻗﺪ ﺍﳒﺮﺩ ﻭﺃ ْﺧﻠﹶﻖ ﻗﺎﻟﺖ ﺳُﻌﺪَﻯ ﺑﻨﺖ ﺍﻟﺸﱠ َﻤﺮْﺩﺍﻥ ‪َ ) :‬ﺳﺒﱠﺎ ُﺀ ﻋﺎﺩﻳﺔ‬
‫ﻚ ﺃﻱﱠ َﺟ ْﺮ ٍﺩ ﺗﺮﻗ ُﻊ (‬
‫ﻚ ﺃﹸﻣﱡ َ‬
‫ﺖ ﺃﺳﻌ َﺪ ﻟﻠﺮﱢﻣﺎﺡ ﺩﺭﻳﺌﺔ ** ﻫﺒﹺﻠ ْﺘ َ‬
‫ﻭﻫﺎﺩﻱ ُﺳﺮْﺑ ٍﺔ ** ﻭﻣُﻘﺎﺗﻞﹲ ﺑﻄﻞﹲ ﻭﻟﻴﺚﹲ ِﻣﺴْﻠ ُﻊ ( ) ﺃﺟَﻌﻠ َ‬
‫ﺗﻄﲑﱡ ﺍﻟﻨﺎﺑﻐﺔ ﻭﻳﺪﺧ ﹸﻞ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻣﺎ ﺣﺪّﺛﻨﺎ ﺑﻪ ﺍﻷﺻﻤﻌﻲّ ﻗﺎﻝ ‪ :‬ﲡﻬﺰ ﺍﻟﻨﺎﺑﻐﹸﺔ‬

‫ﺖ ﻋﻠﻴﻪ ﻓﻘﺎﻝ ‪ :‬ﺟﺮﺍﺩَﺓﹲ ﲡﺮُﺩ‬

‫ﱐ ﻣﻊ ﺯَﺑﱠﺎﻥ ﺑﻦ َﺳﻴﱠﺎ ﹴﺭ ﺍﻟﻔﺰﺍﺭﻱّ ﻟﻠﻐﺰﻭ ﻓﻠﻤﺎ ﺃﺭﺍﺩ ﺍﻟﺮﺣﻴ ﹶﻞ ﻧﻈ َﺮ ﺇﱃ ﺟﺮﺍﺩﺓ ﻗﺪ ﺳﻘﻄ ْ‬
‫ﺍﻟﺬﺑﻴﺎ ﱡ‬
‫ﺖ َﺯﺑّﺎ ﹸﻥ ﺇﱃ ﻃِﲑﺗﻪ ﻭﺯﺟْﺮﻩ ﻭﻧﻔﺬ ﻟﻮﺟﻬﻪ ﻓﻠﻤﺎ ﺭﺟﻊ ﺇﱃ‬
‫ﻭﺫﺍﺕ ﻟﻮﻧﲔ ﻏﲑﻱ ﻣ ْﻦ ﺧﺮﺝ ﰲ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ‪ :‬ﻭﱂ ﻳﻠﺘﻔ ْ‬
‫ﻣﻮﺿﻌﻪ ﺍﻟﺬﻱ ﻛﺎﻥ ﺍﻟﻨﺎﺑﻐﺔﹸ ﻓﺎﺭﻗﻪ ﻓﻴﻪ ﻭﺫﻛﺮ ﻣﺎ ﻧﺎﻝ ﻣﻦ ﺍﻟﺴﻼﻣﺔ ﻭﺍﻟﻐﻨﻴﻤﺔ ﺃﻧﺸﺄ ﻳﺬﻛﺮ ﺷﺄﻥ (‬
‫ﲑ ( ) ﺃﻗﺎ َﻡ ﻛﺄ ﻥﱠ ﻟﹸﻘﻤﺎ ﹶﻥ ﺑ َﻦ ﻋﺎ ٍﺩ ** ﺃﺷﺎ َﺭ ﻟﻪ ﲝﻜﻤﺘﻪ‬
‫ﲑﻩُ ﻓﻴﻬﺎ ﺯﻳﺎﺩٌ ** ﻟﺘُﺨﱪﻩ ﻭﻣﺎ ﻓﻴﻬﺎ ﺧَﺒ ُ‬
‫ﺍﻟﻨﺎﺑﻐﺔ ﻓﻘﺎﻝ ‪ ) :‬ﲣﺒّﺮ ﻃ َ‬
‫ﲑ‬
‫ﺾ ﺷﻲﺀ ** ﺃﺣﺎﻳﻴﻨﺎﹰ ﻭﺑﺎﻃﻠﻪ ﻛﺜ ُ‬ ‫ﲑ ( ) ﺗ َﻌﻠﱠ ْﻢ ﺃﻧ ُﻪ ﻻ ﻃ ْﻴ َﺮ ﺇﻻ ** ﻋﻠﻰ ﻣﺘَﻄﻴﱢﺮ ﻭﻫﻮ ﺍﻟﺜﱢﺒﻮ ُﺭ ( ) ﺑﻠﻰ ﺷﻲﺀٌ ﻳﻮﺍﻓ ُﻖ ﺑﻌ َ‬
‫ﻣَﺸ ُ‬
‫( ﻭﺍﺳﻢ ﺍﻟﻨﺎﺑﻐﺔ ﺯﻳﺎﺩ ﺑﻦ ﻋﻤﺮﻭ ﻭﻛﻨﻴﺘﻪ ﺃﺑﻮ ﺛﹸﻤﺎﻣﺔ ﻭﺃﻧﺸﺪﱐ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ‪ ) :‬ﻭﻗﺎﺋﻠ ٍﺔ ‪َ :‬ﻣ ْﻦ ﺃﹶﻣّﻬﺎ ﻭﺍﻫَﺘﺪَﻯ ﳍﺎ ** ﺯﻳﺎ ُﺩ ﺑ ُﻦ‬
‫ﺕ ﻓﺨﺮﺝ ﻣﻨﻬﺎ‬ ‫ﻋﻤﺮﻭ ﺃﻣﱠﻬﺎ ﻭﺍﻫﺘﺪﻯ ﳍﺎ ( ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ﺃﺑﺸﺮﺕ ﺍﻷﺭﺽ ﺇﺑﺸﺎﺭﹰﺍ ‪ :‬ﺇﺫﺍ ﺑُ ِﺬ َﺭ ْ‬

‫ﺴ َﻦ ﺑَﺸﺮ ﹶﺓ ﺍﻷﺭﺽ ‪.‬‬

‫ﺑﺬﺭﻫﺎ ﻓﻌﻨﺪ ﺫﻟﻚ ﻳﻘﺎﻝ ‪ :‬ﻣﺎ ﺃ َﺣ َ‬
‫ﻭﻗﺎﻝ ﺍﻟﻜﻤﻴﺖ ﻭﻛﻨﻴﺔ ﺍﳉﺮﺍﺩ ﻋﻨﺪﻫﻢ ‪ :‬ﺃ ﻡﱡ ﻋﻮﻑ ﻭﺟﻨﺎﺣﺎﻫﺎ ‪ :‬ﺑُﺮْﺩَﺍﻫﺎ ﻭﻟﺬﺍ ﻗﺎﻝ ‪ :‬ﻭﺃﻧﺸﺪﻧﺎ ﺃﺑﻮ ﺯﻳﺪ ‪ ) :‬ﻛﺄﻥ ﹺﺭﺟْﻠﻴ ِﻪ‬
‫ﺏ ﻬﺑﻤﺎ ﺍﻷﺭﺽ ﻣﻦ‬ ‫ﺏ ِﻣ ْﻦ ﺑُ ْﺮ َﺩ ْﻳ ِﻪ ﺗﺮﻧﻴ ُﻢ ( ﻳﻘﻮﻝ ‪ :‬ﻛﺄﻥﱠ ﺭﺟﻠﹶﻲ ﺍﳉﻨﺪﺏ ﺣﲔ ﻳﻀﺮ ُ‬
‫ﺠ ﹴﻞ ** ﺇﺫﺍ ﲡﺎ َﻭ َ‬
‫ﻒ َﻋ ﹺ‬
‫ﺭﺟْﻼ ُﻣﻘﹾﻄ ٍ‬
‫ﺷﺪﺓ ﺍﳊﺮﱢ ﻭﺍﻟﺮﱠﻣﻀﺎﺀ ﺭﹺﺟﻼ ﺭﺟﻞ ُﻣ ﹾﻘﻄِﻒ ﻭﺍﳌﻘﻄﻒ ‪ :‬ﺍﻟﺬﻱ ﲢﺘﻪ ﺩﺍﺑﱠﺔﹲ ﻗﹶﻄﻮﻑ ﻓﻬﻮ ﻳﻬﻤﺰُﻫﺎ ﺑﺮﺟﻠﻴﻪ ‪.‬‬

‫ﺷﻌﺮ ﰲ ﺍﳉﻨﺪﺏ ﻭﺍﳉﺮﺍﺩ‬

‫ﲔ‬
‫ﻉ َﺳﻌَﻰ ﻟﻴﻘﹾﻄﻊ َﺷﺮْﰊ ** ﺣ َ‬ ‫ﻒ ﺍﳊﺮﱠ ﻭﺷﺪﺗﻪ ﻭﻋﻤ ﹶﻞ ﺍﳉﻨﺪﺏ ﺑﻜﹸﺮﺍﻋﻴﻪ ‪ ) :‬ﺃﻱﱡ ﺳﺎ ﹴ‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺯﺑﻴ ٍﺪ ﺍﻟﻄﺎﺋﻲ ﻳﺼ َ‬
‫ﺼﻔﹸﻮ ُﺭ ﹶﻛﺮْﻫﹰﺎ ﻣﻊ ﺍﻟﺾﱠ ** ﺏﱡ ﺃﻭﰱ ﰲ ﻋﻮ ِﺩ ِﻩ ﺍﳊِﺮﺑﺎ ُﺀ ( ) ﻭﻧﻔﹶﻰ ﺍﳉﻨ َﺪﺏُ‬
‫ﺖ ﻟﻠﺼﺎﺑﺢ ﺍﳉﻮﺯﺍ ُﺀ ( ) ﻭﺍﺳَﺘ ﹶﻜﻦّ ﺍﻟ ُﻌ ْ‬
‫ﻻ َﺣ ْ‬
‫ﺖ ﻧﲑﺍﻧَﻬﺎ ﺍﳌﻌﺰﺍ ُﺀ ( ﻭﺃﻧﺸﺪ ﺃﺑﻮ ﺯﻳﺪ ﻟﻌﻮﻑ ﺑﻦ ِﺫ ْﺭﻭَﺓ ﰲ ﺻﻔﺔ ﺍﳉﺮﺍﺩ ‪ ) :‬ﻗﺪ ﺧﻔﺖ ﺃﻥ‬ ‫ﻉ ** ﻳ ِﻪ ﻭﺃ ﹾﺫ ﹶﻛ ْ‬
‫ﺍﳊﺼَﻰ ﺑﻜﹸﺮﺍ َ‬
‫ﳋﻴْﻔﺎ ِﻥ ﺑﻌﺪ ﺍﻟﺰّ ْﺣ ﹶﻔ ْﻴ ْﻦ ** ِﻣ ْﻦ ﻛﻞﱢ َﺳﻔﹾﻌﺎﺀ ﺍﻟﻘﹶﻔﺎ‬
‫ﺼﺮَﻳ ْﻦ ** ﻭﻳﺘﺮ َﻙ ﺍﻟﺪﱢﻳ َﻦ ﻋﻠﻴﻨﺎ ﻭﺍﻟﺪﱠﻳﻦْ ( ) ﺯَﺣْﻒٌ ﻣﻦ ﺍ ﹶ‬‫ﳛ َﺪﺭَﻧﺎ ﻟﻠ ِﻤ ْ‬
‫ﻭﺍﳋﺪﱠﻳﻦْ (‬

‫ﺤﻔﹶﲔ ﻭﻋﻠﻰ ﻣﻌﲎ ﻗﻮ ﻟﻪ ‪ ) :‬ﺗُﻨﺤﻲ َﻋﻠﹶﻰ‬

‫ﺼﺒُﻪ ﰲ ِﻗ ْ‬
‫ﺦ ﻟﻮﻧﹰﺎ ﻋﻦ ﻟﻮ ﹾﻥ ** ﻛﺄﻬﻧﺎ ﻣُﻠﺘ ﻔﱠﺔﹶٌ ﰲ ُﺑﺮْﺩﻳ ْﻦ ( ﺃﻧﺼﺒَﻪ ﻣُﻨ ِ‬
‫) ﻣَﻠﻌﻮﻧ ٍﺔ ﺗﺴﹶﻠ ْ‬
‫ﻑ **‬
‫ﲔ ( ﻗﺎﻝ ﲪﺎﺩٌ ﻷﰊ ﻋﻄﺎﺀ ‪ ) :‬ﻓﻤﺎ ﺻﻔﺮﺍ ُﺀ ﺗُﻜﻨَﻰ ﺃﻡﱠ ﻋﻮ ٍ‬
‫ﻆ ﺍﳊﺮﻓ ْ‬
‫ﲔ ** ﺃﻭ ﻣﺜ ﹶﻞ ﻣِﺌﺸﺎﺭ ﻋﻠﻴ ِ‬‫ﺍﻟﺸﻤﺮﺍﺥ ﻣﺜ ﹶﻞ ﺍﻟﻔﺄﺳ ْ‬
‫ﻛﺄﻥ ُﺭ َﺟﻴْﻠَﺘﻴْﻬﺎ ِﻣ ْﻨ ﺠَﻼ ِﻥ (‬

‫ﺗﺸﺒﻴﻪ ﺍﻟﻔﺮﺱ ﺑﺎﳉﺮﺍﺩﺓ‬

‫ﺱ ﻓﻴﺸﺒﻪ ﺑﺎﳉﺮﺍﺩﺓ ﻭﻟﺬﺍ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬

‫ﺻﻒُ ﺍﻟﻔﺮ ُ‬
‫ﻭﻳُﻮ َ‬
 ‫ﺖ‬
‫ﺖ ﻋِﻨﺎﻧَﻬﺎ ﻓﺠﺮﺍﺩ ﹲﺓ ** ﻭﺇﺫﺍ ﻭﺿ ْﻌ َ‬
‫ﺸ َﻐﻞﹸ ( ) ﻓﺈﺫﺍ ﺭﻓ ْﻌ َ‬
‫ﺖ ﺃﺑﺎ َﻙ ﻓﺎﺷﺘ ﹺﺮ ﻣﺜﻠﻬﺎ ** ﺇﻥﱠ ﺍﻟﺮﱢﺩﺍﻑ ﻋﻦ ﺍﻷﺣﺒﱠﺔ َﻳ ْ‬
‫) ﻓﺈﺫﺍ ﺃﺗﻴ َ‬
‫ﻋﻨﺎﻧَﻬﺎ ﻻ ﺗﻔﺸﻞ ( ﻭﱂ ﻳﺮﺽ ﺑﺸ ُﺮ ﺑﻦ ﺃﰊ ﺧﺎﺯﹺﻡ ﺑﺄﻥ ﻳﺸَﺒﻬﻪ ﺑﺎﳉﺮﺍﺩﺓ ﺣﱴ ﺟﻌﻠﻪ ﺫﻛﺮﹰﺍ ﺣﻴﺚ ﻳﻘﻮﻝ ‪ ) :‬ﺑﻜﻞﱢ ﻗِﻴﺎ ِﺩ‬
‫ﺿﺮﱠ ﻬﺑﺎ ﺍﳌﺴﺎﻟِﺢ ﻭﺍﻟﻌِﻮﺍﺭُ ( ) ﻣُﻬﺎ ﹺﺭ َﺷ ِﺔ ﺍﻟ ِﻌﻨَﺎ ِﻥ ﻛﺄﻥﹼ ﻓﻴﻬﺎ ** َﺟﺮَﺍ َﺩ ﹶﺓ َﻫﺒْﻮ ٍﺓ ﻓﻴﻬﺎ ﺍﺻﻔﺮﺍ ُﺭ ( ﻓﻮﺻﻔﻬﺎ‬
‫ﻣُﺴْﹺﻨ ﹶﻔ ٍﺔ َﻋﻨُﻮ ٍﺩ ** ﺃ َ‬
‫ﺑﺎﻟﺼﱡﻔﺮﺓ ﻷﻥﱠ ﺍﻟﺼﻔﺮﺓ ﻫﻲ ﺍﻟﺬﻛﻮﺭﺓ ﻭﻫﻲ ﺃﺧﻒﱡ ﺃﺑﺪﺍﻧﹰﺎ ﻭﺗﻜﻮ ﹸﻥ ﳋﻔﺔ ﺍﻷﺑﺪﺍﻥ ﺃﺷﺪﱡ‬

‫ﺗﺸﺒﻴﻪ ﻣﺴﺎﻣﲑ ﺍﻟﺪﺭﻉ ﲝﺪﻕ ﺍﳉﺮﺍﺩﺓ‬

‫ﺸﺒﱠﻪ ﲝﺪَﻕ ﺍﳉﺮﺍﺩ ﻭﻗﺎﻝ ﻗﻴﺲ ﺑﻦ ﺍﳋﻄﻴﻢ ‪:‬‬

‫ﲑ ﺍﻟﺪﱢﺭﻉ ﻭﻣﺴﺎﻣﲑُﻫﺎ ﻓﻴ َ‬
‫ﻭﻳﻮﺻﻒ ﻗﹶﺘ ُ‬

‫ﺏ ( ) ﻣﻀﺎﻋﻔ ﹰﺔ ﻳﻐﺸَﻰ ﺍﻷﻧﺎﻣ ﹶﻞ ﻓﻀﻠﹸﻬﺎ ** ﻛﺄﻥﱠ‬ ‫ﺏ ﺍﶈﺎﺭ ﹺ‬ ‫ﺕ ** ﻟﺒﺴﺖ ﻣﻊ ﺍﻟﱪ َﺩ ْﻳ ﹺﻦ ﺛﻮ َ‬ ‫) ﻭﳌﺎ ﺭﺃﻳﺖُ ﺍﳊﺮﺏ ﺣﺮﺑﹰﺎ ﲡﺮﱠ َﺩ ْ‬
‫ﲔ ﻧﺎﻇ ﹴﺮ ** ﻛﺼُ ْﻨ ﹴﻊ ﳍﺎ ﺻُﻨﻌﹰﺎ ﻭﻻ َﺳ ْﺮﺩِﻫﺎ‬
‫ﺕﻋ ُ‬
‫ﺼ َﺮ ْ‬
‫ﺏ ( ﻭﻗﺎﻝ ﺍﳌﻘﻨﱠﻊ ﺍﻟ ِﻜﻨْﺪﻱّ ‪ ) :‬ﻭﱄ ﻧَﺜﺮﺓﹲ ﻣﺎ ﺃ ْﺑ َ‬ ‫ﻗﺘﲑﻳْﻬَﺎ ﻋﻴﻮ ﹸﻥ ﺍﳉﻨﺎﺩ ﹺ‬
‫ﺏ‪):‬‬ ‫ﺽ ﲡﺮﺩُﻫﺎ ﺟَﺮْﺩﺍ ( ﻭﻗﺎﻝ ﻋﻤﺮﻭ ﺑﻦ ﻣﻌﺪ ﻳﻜ ﹺﺮ َ‬
‫َﺳ ْﺮﺩَﺍ ( ) ﺗ ﻼ َﺣ َﻢ ﻣﻨﻬﺎ ﺳَﺮﺩُﻫﺎ ﻓﻜﺄﳕﺎ ** ﻋﻴﻮ ﹸﻥ ﺍﻟﺪﱠﺑﺎ ﰲ ﺍﻷﺭ ﹺ‬
‫ﺕ ﻭﺃﻳﻦ ﻣﺎ ﻣﻨﱢﻲ ﻭﺩﺍﺩِﻱ ( ) ﲤﻨﺎﱐ ﻭﺳﺎﺑﻐﱵ ﺩﻻ ﺹٌ ** ﺧَﻮﺱ ﺍﳊﺲﱢ ﳏﻜﻤﺔﹸﺍﻟﺴﺮﺍﺩِ ( )‬ ‫ﲤﻨﺎﱐ ﻟﻴﻘﺎﱐ ﺃﰊﱞ ** ﻭﺩﺩ ُ‬
‫ﻣﻀﺎﻋﻔﺔﹲ ﲣﲑﱠﻫﺎ ﺳُﻠﻴﻢٌ ** ﻛﺄﻥﱠ ﺳِﻜﺎﻛﹶﻬﺎ َﺣ َﺪ ﻕُ ﺍﳉﺮﺍ ِﺩ (‬

‫ﺗﺸﺒﻴﻪ ﻭﺳﻂ ﺍﻟﻔﺮﺱ ﺑﻮﺳﻂ ﺍﳉﺮﺍﺩﺓ‬

‫ﻒ ﻭﺳﻂ ﺍﻟﻔﺮَﺱ ﺑﻮَﺳﻂ ﺍﳉﺮﺍﺩﺓ ﻗﺎﻝ ﺭﺟﻞﹲ ﻣﻦ ﻋﺒﺪ ﺍﻟﻘﻴﺲ ﻳﺼﻒ ﻓﺮَﺳﹰﺎ ‪:‬‬
‫ﻭﻳﻮﺻ ُ‬

‫ﺗﺸﺒﻴﻪ ﺍﳊﺒﺎﺏ ﲝﺪﻕ ﺍﳉﺮﺍﺩ‬

‫ﻒ ﺣَﺒﺎﺏ ﺍﻟﺸﺮﺍﺏ ﲝﺪﻕ ﺍﳉﺮﺍﺩ ﻗﺎﻝ ﺍﳌﺘﻠﻤﱢﺲ ‪ ) :‬ﻛﺄﱐ ﺷﺎﺭﺏٌ ﻳﻮ َﻡ ﺍﺳﺘَﺒﺪﱡﻭﺍ ** ﻭﺣﺚﹼ ﻬﺑﻢ ﻭﺭﺍ َﺀ ﺍﻟﺒﹺﻴﺪِ‬
‫ﻭﻳﻮﺻ ُ‬
‫ﺖ ﰲ ﺍﻟﺪّﻥﱢ ﺣﱴ ** ﻛﺄﻥﱠ ﺣَﺒﺎﺑَﻬﺎ َﺣ َﺪ ﻕُ ﺍﳉﺮﺍﺩ (‬
‫ﺣﺎﺩِﻱ ( ) ﻋُﻘﺎﺭﹰﺍ ُﻋﺘﱢ ﹶﻘ ْ‬

‫ﻟﻌﺎﺏ ﺍﳉﻨﺪﺏ‬

‫ﻕ ﺷﺒﱠﻬﻮﻩ ﺑﻠﹸﻌﺎﺏ ﺍﳉﻨﺪﺏ ﻭﻟﺬﺍ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬

‫ﻭﺇﺫﺍ ﺻﻔﺎ ﺍﻟﺸﱠﺮﺍﺏُ ﻭﺭﺍ َ‬

‫ﺏ ( ﻭﻟﹸﻌﺎﺏ ﺍﳉﻨﺪﺏ ﺳﻢﱞ ﻋَﻠﹶﻰ ﺍﻷﺷﺠﺎﺭ ﻻ ﻳﻘﻊ‬

‫ﺏ ﺍﳉﹸ ْﻨﺪُ ﹺ‬
‫ﺐ ﺍﻟﻜﺮﻭ ﹺﻡ ﻛﺄﻧّﻬﺎ ** ﻣﺎ ُﺀ ﺍﳌﻔﺎ ﺻِﻞ ﺃﻭ ﻟﹸﻌﺎ ُ‬
‫) ﺻﻔﺮﺍﺀ ﻣﻦ َﺣﹶﻠ ﹺ‬
‫ﻋﻠﻰ ﺷﻲﺀ ﺇﻻ ﺃﺣﺮﻗﻪ ‪.‬‬
‫ﲑ ﺑﻌﻀﻪ‬
‫ﺾ ﻣﻦ ﻳﺪﱠﻋﻲ ﺍﻟﻌِﻠ َﻢ ﻳﺰﻋ ُﻢ ﺃﻥ ﺍﻟﺪﱠﺑﺎ ﺑُﺮﻳﺪ ﺍﳋﹸﻀﺮﺓ ﻭﺩﻭﻬﻧﺎ ﺍﻟﻨﻬﺮ ﺍﳉﺎﺭﻱ ﻓﻴﺼ ُ‬
‫ﺯﻋﻢ ﰲ ﺍﻟﺪﱠﺑﺎ ﻭﻻ ﻳﺰﺍ ﹸﻝ ﺑﻌ ُ‬
‫ﺾ ﻭﺣﱴ ﻳﻌﺒُﺮ ﺇﱃ ﺍﳋﻀﺮﺓ ﻭﺃﻥ ﺗﻠﻚ ﺣﻴﻠﺔ ﻣﻨﻬﺎ ‪.‬‬ ‫ﺟﺴﺮﹰﺍ ﻟﺒﻌ ﹺ‬
‫ﻒ ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﺪﺑﺎ ﻳﺮﻳﺪ ﺍﳋﻀﺮﺓ ﻓﻼ ﻳﺴﺘﻄﻴﻌﻬﺎ ﺇﻻ ﺑﺎﻟﻌﺒﻮﺭ ﺇﻟﻴﻬﺎ ﻓﺈﺫﺍ ﺻﺎﺭﺕ‬
‫ﻭﻟﻴﺲ ﺫﻟﻚ ﻛﻤﺎ ﻗﺎﻝ ‪ :‬ﻭﻟﻜ ﻦّ ﺍﻟﺰﱠﺣ َ‬
‫ﺗﻠﻚ ﺍﻟﻘﻄﻌﺔ ﻓﻮﻕ ﺍﳌﺎﺀ ﻃﺎﻓﻴ ﹰﺔ ﺻﺎﺭﺕ ﺗﻠﻚ ﻟﻌﻤﺮﻱ ﺃﺭﺿﹰﺎ ﻟﻠﺰﺣﻒ ﺍﻟﺜﺎﱐ ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺍﳋﻀﺮﺓ ﻓﺈﻥ ﲰﱠﻮﺍ ﺫﻟﻚ ﺟﺴﺮﹰﺍ‬
‫ﻒ ﺍﻷﻭ ﹸﻝ ﻣﻬﱠﺪ ﻟﻠﺜﺎﱐ ﻭَﻣ ﻜﹼﻦ ﻟﻪ ﻭﺁﺛﺮَﻩ ﺑﺎﻟﻜﻔﺎﻳﺔ ﻓﻬﺬﺍ ﻣﺎ ﻻ ﻳُﻌﺮُﻑ ‪.‬‬
‫ﺍﺳﺘﻘﺎﻡ ﻓﺄﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺰﺣ ُ‬
‫ﻚ ﺃﺣﺪُﳘﺎ ﻋﻦ ﺗﻜﻠﱡﻒ ﺍﻟﻌﺒﻮﺭ ﺇﱃ ﺃﻥ ﳝﻬﱢﺪ ﻟﻪ ﺍﻵﺧﺮ ﻛﺎﻥ ﺫﻟﻚ ﻗﻮ ﹰﻻ‬
‫ﺴ َ‬
‫ﻭﻟﻮ ﺃﻥ ﺍﻟﺰﺣْﻔﲔ ﲨﻴﻌﹰﺎ ﺃﺷﺮﻓﺎ ﻋﻠﻰ ﺍﻟﻨﻬﺮ ﻭﺃﻣ َ‬
‫‪.‬‬
‫ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ ﻭﻳﻘﺎﻝ ﰲ ﺍﳉﺮﺍﺩ ‪ :‬ﺧِﺮﻗﺔ ﻣﻦ ﺟﺮﺍﺩ ﻭﺍﳉﻤﻴﻊ ِﺧﺮَﻕ ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬

‫) ﻭﻛﺄﻬﻧﺎ ِﺧ َﺮ ﻕُ ﺍﳉﺮَﺍ ِﺩ ** ﻳﺜﻮ ُﺭ ﻳﻮ َﻡ ﻏﹸﺒﺎ ﹺﺭ ( ﻭﻳﻘﺎﻝ ﻟﻠﻘﻄﻌﺔ ﺍﻟﻜﺜﲑﺓ ﻣﻨﻬﺎ ﺭﺟْﻞ ﺟﺮﺍﺩ ﻭﺭﺟﻠﺔﹲ ﻣﻦ ﺟﺮﺍﺩ ﻭﺍﻟﺜﱠﻮْﻝ ‪:‬‬
‫ﺍﻟﻘﻄﻌﺔ ﻣﻦ ﺍﻟﻨﺤﻞ ‪.‬‬
‫ﻭﺗﻮﺻﻒ ﻛﺜﺮﺓ ﺍﻟﻨّ ْﺒ ﹺﻞ ﻭﻣﺮﻭﺭﻫﺎ ﻭﺳﺮﻋﺔ ﺫﻟﻚ ﺑﺎﳉﺮﺍﺩ ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻨﺠﻢ ‪ ) :‬ﻛﺄﳕﺎ ﺍﹶﳌﻌْﺰﺍﺀُ ﻣﻦ ﻧﹺﻀﺎﳍﺎ ** ﺭﺟ ﹸﻞ ﺟﺮﺍ ٍﺩ‬
‫ﻃﺎﺭ ﻋﻦ ﺣِﺪَﺍﳍﺎ (‬

‫ﻭﺇﺫﺍ ﺟﺎﺀ ﻣﻨﻪ ﻣﺎ ﻳﺴﺪﱡ ﺍﻷﻓﻖ ﻗﺎﻟﻮﺍ ‪ :‬ﺭﺃﻳﻨﺎ ﺳُﺪّﹰﺍ ﻣﻦ ﺟﺮﺍﺩ ﻭﻗﺎﻝ ﺍﳌﻔﻀﻞ ﺍﻟﻨﱡﻜﺮﻱّ ‪ ) :‬ﻛﺄﻥﱠ ﺍﻟﻨﱠﺒﻞﹶ ﺑﻴﻨﻬﻢُ ﺟﺮﺍﺩٌ **‬
‫ﺏ ﺭﺟْﻞ ﺟﺮﺍ ٍﺩ ﻓﻬﻮ ﻳﺸﻮﻳﻪ ‪.‬‬
‫ﺗُﻬﻴﱢﺠﻪ ﺷﺂ ِﻣَﻴ ﹲﺔ َﺧﺮﹺﻳ ُﻖ ( ﻭﺍﳌﺮﲡﻞ ‪ :‬ﺍﻟﺬﻱ ﻗﺪ ﺃﺻﺎ َ‬
‫ﺖ‬
‫ﻼ ﻗﺪ ﺃﻗﺒﻠﺖ ﺇﱃ ﺍﳊﻲّ ‪ :‬ﻭﻷﻥ ﺍﳊﻔﺎ ﹶﻥ ﺃﲤﱡﻬﺎ ﺃﺑﺪﺍﻧﹰﺎ ﻗﺎﻝ ﺍﺑ ُﻦ ﺍﻟﺰﱢﺑَﻌﺮَﻯ ‪ ) :‬ﻟﻴ َ‬ ‫ﺾ ﺍﻟﺮﱡﺟﱠﺎﺯ ﻭﻫﻮ ﻳﺼﻒ ﺧﻴ ﹰ‬ ‫ﻭﻗﺎﻝ ﺑﻌ ُ‬
‫ﺤﺮﱠ ﺍﻟﻘﺘ ﹸﻞ ﰲ ﻋﺒ ِﺪ‬
‫ﺖ ﹺﺑﻘﹸﺒﺎﺀ َﺑ ْﺮﻛﹶﻬﺎ ** ﻭﺍﺳَﺘ َ‬
‫ﲔ ﺃﻟﻘ ْ‬
‫ﺝ ﻣﻦ ﻭﻗ ﹺﻊ ﺍﻷﺳ ﹾﻞ ( ) ﺣ َ‬
‫ﺃﺷﻴﺎﺧﻲ ﺑﺒﺪ ﹺﺭ ﺷﻬﺪﻭﺍ ** َﺟﺰَﻉ ﺍﳋﺰﺭ ﹺ‬
‫ﺍﻷﺷَﻞ (‬

‫ﳉَﺒ ﹾﻞ ( ) ﻭﻗﺒﻠﻨﺎ ﺍﻟﻀﱠﻌﻒ ﻣ ْﻦ ﺳﺎﺩﺍﺗِﻬﻢْ ** ﻭﻋﺪﻟﻨﺎ ﻣَﻴ ﹶﻞ ﺑﺪ ﹴﺭ‬

‫ﺢﺍﹶ‬
‫ﺺ ﺍﳊﻔﺎﻥ ﰲ َﺳ ﹾﻔ ﹺ‬
‫) ﺳﺎﻋ ﹰﺔ ﰒﱠ ﺍﺳﺘﺨﻔﻮﺍ ﺭَﻗﺼﹰﺎ ** َﺭﹶﻗ َ‬
‫ﻓﺎﻋَﺘﺪَﻝ (‬

‫ﻃﻴﺐ ﺍﳉﺮﺍﺩ ﺍﻷﻋﺮﺍﰊ‬

‫ﻂ‬
‫ﺖ ﻣﻨﻪ ﻗ ﱡ‬
‫ﺏ َﻣ ْﻦ ﻳﻘﻮﻝ ‪ :‬ﻣﺎ ﺷﺒﹺﻌ ُ‬
‫ﺖ ﻣﻦ ﺍﻷﻋﺮﺍ ُ‬
‫ﻭﺍﳉﺮﺍ ُﺩ ﺍﻷﻋﺮﺍﰊﱡ ﻻ ﻳﺘﻘﺪﻣﻪ ﰲ ﺍﻟﻄﱢﻴﺐ ﺷﻲﺀ ﻭﻣﺎ ﺃﹸﺣﺼِﻲ ﻛﻢ ﲰِﻌ ُ‬
‫ﻭﻣﺎ ﺃﺩ ُﻋ ُﻪ ﺇﻻ ﺧﻮﻓﹰﺎ ﻣﻦ ﻋﺎﻗﺒﺘﻪ ﺃﻭ ﻷﱐ ﺃﻋﻴﺎ ﻓﺄﺗﺮﻛﻪ ‪.‬‬
‫ﺃﻛﻞ ﺍﳉﺮﺍﺩ ﻭﺍﳉﺮﺍ ُﺩ ﻳﻄﻴﺐ ﺣﺎﺭّﹰﺍ ﻭﺑﺎﺭﺩﹰﺍ ﻭﻣﺸﻮﻳّﹰﺎ ﻭﻣﻄﺒﻮﺧﹰﺎ ﻭﻣﻨﻈﻮﻣﹰﺎ ﰲ ﺧﻴﻂ ﻭﳎﻌﻮ ﹰﻻ ﰲ ﺍﳌﻠﱠﺔ ‪.‬‬
‫ﻕ ﺑﻴﺾ ﺍﻷﺳﺒﻮﺭ‬
‫ﺾ ﺍﳉﺮﺍﺩ ﻓﻮ َ‬
‫ﻭﺍﻟﺒﻴﺾ ﺍﻟﺬﻱ ﻳﺘﻘﺪﱠ ُﻡ ﰲ ﺍﻟﻄﻴﺐ ﺛﻼﺛ ﹸﺔ ﺃﺟﻨﺎﺱ ‪ :‬ﺑﻴﺾ ﺍﻷﺳْﺒﻮﺭ ﻭﺑﻴﺾ ﺍﻟﺪﱠﺟﺎﺝ ﻭﺑﻴ ُ‬

‫ﺾ ﺍﻷﺳﺒﻮﺭ ﻓﻮﻕ ﺑﻴﺾ ﺍﻟﺪﱠﺟﺎﺝ ‪.‬‬

‫ﰲ ﺍﻟﻄﻴﺐ ﻭﺑﻴ ُ‬
‫ﻭﺟﺎﺀ ﰲ ﺍﻷﺛﺮ ﺃﻥ ﺍﳉﺮﺍﺩ ﺫﻛ َﺮ ﻋﻨ َﺪ ﻋﻤﺮ ﻓﻘﺎﻝ ‪ :‬ﻟﻴﺖ ﻟﻨﺎ ﻣﻨﻪ ﹶﻗ ﹾﻔ َﻌ ﹰﺔ ﺃﻭ ﻗﻔﻌﺘﲔ ‪.‬‬
‫ﻭﺍﳉﺮﺍ ُﺩ ﺍﳌﺄﻛﻮ ﹸﻝ ﺿﺮﻭﺏٌ ﻓﻤﻨﻪ ﺍﻷﻫﻮﺍﺯﻱّ ﻭﻣﻨﻪ ﺍﳌﺬﻧّﺐ ﻭﺃﻃﻴﺒُﻪ ﺍﻷﻋﺮﺍﰊّ ﻭ ﺃﻫﻞ ﺧُﺮﺍﺳﺎﻥ ﻻ ﻳﺄﻛﻠﻮﻧﻪ ‪.‬‬
‫ﻗﺼﺔ ﰲ ﺍﻟﻮﻟﻮﻉ ﺑﺄﻛﻞ ﺍﳉﺮﺍﺩ ﻭﺣﺪﱠﺛﲏ ﺭَﺗْﺒﻴﻞ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺭَﺗْﺒﻴﻞ ﻗﺎﻝ ‪ :‬ﻭﺍﻟﻠﹼﻪ ﺇﱐ ﳉﺎﻟﺲ ﻋﻠﻰ ﺑﺎﺏ ﺩﺍﺭﻱ ﰲ ﺑﲏ‬
‫ﺻﺒﲑ ﺇﺫ ﺃﻗﺒﻠﺖ ﺍﻣﺮﺃﺓﹲ ﱂ ﺃﺭ ﻗﻂ ﺃﰎ ﺣﺴﻨﹰﺎ ﻭﻣِﻠﺤ ﹰﺎ‬
 ‫ﺖ ﺃﺧﺮﻯ ﻻ ﺃﺩﺭﻱ ﺃﻳﺘﻬﻤﺎ ﺃﻗﺪﱢﻡ ﺇﺫ ﻗﺎﻟﺖ‬ ‫ﺚ ﺃﻥ ﻃﻠﻌ ْ‬‫ﻭﺟﺴﻤﹰﺎ ﻣﻨﻬﺎ ﻭﺭﺃﻳﺖ ﰲ ﻣﺸﻴﻬﺎ ﺗﺄﻭﱡﺩﹰﺍ ﻭﺭﺃﻳﺘﻬﺎ َﺗَﺘﹶﻠﻔﱠﺖُ ﻓﻠﻢ ﺃﻟَﺒ ﹾ‬
‫ﺍﻟﱵ ﺭﺃﻳﺘﻬﺎ ﺑﺪﻳ‪‬ﺎ ﻟ ﻸُﺧﺮﻯ ‪ :‬ﻣﺎ ﻟﻚ ﻻ ﺗﻠﺤﻘﻴﲏ ﻗﺎﻟﺖ ‪ :‬ﺃﻧﺎ ﻣﻨﺬ ﺃﻳﺎﻡ ﻛﺜﲑﺓ ﺃﹸﻛﺜ ُﺮ ﺃﻛ ﹶﻞ ﻫﺬﺍ ﺍﳉﺮﺍﺩ ﻓﻘﺪ ﺃﺿﻌﻔﹶﲏ‬
‫ﻚ ﻣﻦ ﺍﻟﻀﱠﻌﻒ ﻗﺎﻟﺖ ‪ :‬ﻭﺍﻟﻠﹼﻪ ﺇﻧﻪ ﻷﺣﺐﱡ ﺇﱄﱠ ﻣﻦ ﺍﳊﺒﻞ ‪.‬‬
‫ﻓﻘﺎﻟﺖ ‪ :‬ﻭﺇﻧﻚ ﻟﺘﺤﺒﱢﻴﻨَﻪ ﺣُﺒ‪‬ﺎ ﲢﺘﻤﻠﲔ ﻟﻪ ﻣﺜ ﹶﻞ ﻣﺎ ﺃﺭﻯ ﺑ ِ‬

‫ﻃﺮﻓﺔ ﰲ ﺍﳉﺮﺍﺩ‬

‫ﲑ ﻣُ ﺮْ ِﻋَﻴ ٍﺔ ﻭﻻ ﻣﺒﻘﻴﺔ ﻗﺎﻟﺖ ‪ :‬ﻷﻧﺎ‬

‫ﻭﻗﺎﻝ ﺍﻷﺻﻤﻌﻲ ‪ :‬ﻗﺎﻝ ﺭﺟﻞﹲ ﻣﻦ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻻﻣﺮﺃﺗﻪ ‪ :‬ﻻﺟﺰَﺍ ِﻙ ﺍﻟﻠﹼﻪ ﺧﲑﹰﺍ ﻓﺈﻧﻚ ﻏ ُ‬
‫ﺖ ﺁﺗﻴﻬﺎ ﲜﺮﺍﺩ ٍﺓ ﻓﺘﻄﺒﺦ ﻣﻨﻬﺎ ﺃﺭﺑﻌﺔ ﺃﻟﻮﺍﻥ‬ ‫ﻭﺍﻟﻠﹼﻪ ﺃ ْﺭﻋَﻰ ﻭٍﺃ ﺑﻘﻰ ﻣﻦ ﺍﻟﱵ ﻛﺎﻧﺖ ﻗﺒﻠﻲ ﻗﺎﻝ ‪ :‬ﻓﺄﻧﺖ ﻃﺎﻟ ﻖٌ ﺇﻥ ﱂ ﺃﻛ ْﻦ ﻛﻨ ُ‬
‫ﺐ ﻟﻪ ﺍﳌﺨﺮﺝ ﻓﻘﺎﻝ ﻟﻠﻘﺎﺿﻲ ‪ :‬ﺃﺻﻠﺤﻚ ﺍﻟﻠﹼﻪ‬
‫ﻭَﺗﺸْﻮﻱ ﺟﻨﺒَﻴﻬﺎ ﻓﺮﻓ َﻌﺘ ُﻪ ﺇﱃ ﺍﻟﻘﺎﺿﻲ ﻓﺠﻌﻞ ﺍﻟﻘﺎﺿﻲ ﻳﻔﻜﺮ ﻭﻳﻄﻠ ُ‬
‫ﺖ ﻋﻠﻴﻚ ﺍﳌﺴﺄﻟﺔ ﻫﻲ ﻃﺎﻟﻖٌ ﻋﺸﺮﻳﻦ ‪.‬‬ ‫ﺃﺃﺷﻜﻠ ْ‬

‫ﺗﺸﺒﻴﻪ ﺍﳉﻴﺶ ﺑﺎﻟﺪﺑﺎ‬

‫ﺿ ﺤًﻰ ﺇﱃ ﺍﻟﺪﱠﺑَﺎ ﻭ ﺃﰊ ﺇﺳﺤﺎﻕ ﰲ‬
‫ﻒ ﺩﻧﻮﱠ ﺍﻟﺮّﺟﱠﺎﻟﺔ ﻣﻦ ﺍﻟﺮّﺟﱠﺎﻟﺔ ﻓﻘﺎﻝ ‪ :‬ﺃﻭ ﻛﺎﻟﺪﱠﺑﺎ ﺩﺏّ ُ‬
‫ﻭﻭﺻﻒ ﺍﻟﺮﺍﺟ ُﺰ ﺣﺮﺑﹰﺎ ﻓﻮﺻ َ‬
‫ﻚ‬
‫ﺤﻦُ ﻟ َ‬
‫ﺴ ﺤَﺮﻧَﺎ ﺑﹺﻬَﺎ ﻓﹶﻤﺎ َﻧ ْ‬
‫ﺾ ﺃﺻﺤﺎﺑﻨﺎ ﲝﻀﺮﺓ ﺃﰊ ﺇﺳﺤﺎﻕ ‪ :‬ﻭَﻗﹶﺎﻟﹸﻮﺍ ﻣَﻬْﻤَﺎ َﺗ ﹾﺄِﺗﻨَﺎ ﹺﺑ ِﻪ ِﻣ ْﻦ ﺁَﻳ ٍﺔ ِﻟَﺘ ْ‬ ‫ﺁﻳﺔ ﺍﻟﻀﻔﺎﺩ ﻉ ﻭﻗﺮﺃ ﺑﻌ ُ‬
‫ﺕ ﻓﻘﺎﻝ ﺭﺟﻞﹲ ﻷﰊ ﺇﺳﺤﺎﻕ ‪:‬‬ ‫ﻼ ٍ‬ ‫ﺕ ﻣُ ﹶﻔﺼﱠ ﹶ‬ ‫ﻉ ﻭَﺍﻟﺪﱠﻡَ ﺁﻳَﺎ ٍ‬ ‫ﲔ ﻓﺄﺭْﺳَﻠﹾﻨَﺎ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﺍﻟﻄﱡﻮﻓﺎ ﹶﻥ ﻭَﺍﻟﹾ ﺠَﺮَﺍﺩَ ﻭَﺍﻟﹾﻘﹸﻤﱠﻞﹶ ﻭَﺍﻟﻀﱠﻔﹶﺎ ِﺩ َ‬
‫ﲟُﺆْ ِﻣﹺﻨ َ‬
‫ﺐ‬
‫ﻉ ﺃﻋﺠ ُ‬ ‫ﻉ ﻣﻊ ﺿﻌﻔﻬﺎ ﺇﱃ ﺍﻟﻄﻮﻓﺎﻥ ﻣﻊ ﻗﻮﺓ ﺍﻟﻄﻮﻓﺎﻥ ﻭﻏﻠﺒﺘﻪ ﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ‪ :‬ﺍﻟﻀﻔﺎﺩ ُ‬ ‫ﺍﻧﻈﺮ ﻛﻴﻒ ﻗ َﺮ ﹶﻥ ﺍﻟﻀﻔﺎﺩ َ‬
‫ﻉ ﺃﹶﺿﺮﱠ ﻣﻦ ﺍﻟﻄﻮﻓﺎﻥ ﻓﻌﻞ ‪.‬‬
‫ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻣﻦ ﺍﻟﻄﻮﻓﺎﻥ ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺃﻥ ﻳﺼﻴﱢﺮ ﺍﻟﻀﻔﺎﺩ َ‬

‫ﺷﻌﺮ ﰲ ﺗﺸﺒﻴﻪ ﺑﺎﳉﺮﺍﺩ‬

‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﳍ ْﻨﺪِﻱ ‪:‬‬

‫ﺖ ُﻋﺼَﺐ ﺍﻟﻨﱡﺠﻮﻡ ﻛﺄﻬﻧﺎ ** ُﻋ ﹾﻔ ُﺮ‬

‫ﺏ ( ) ﻭﺗﺘﺎﺑ َﻌ ْ‬
‫ﺴ ﺤْﺮﺓ ** ﻭﺗﻮﺳّﻂ ﺍﻟﻨﱠﺴْﺮﺍ ِﻥ َﺑ ﹾﻄ َﻦ ﺍﻟﻌﻘﺮ ﹺ‬
‫ﺡﺑُ‬
‫) ﳌﱠﺎ ﺳِﻤﻌ ﺖُ ﺍﻟﺪﱢﻳﻚ ﺻﺎ َ‬
‫ﺐ ( ) ﻭﺑَﺪﺍ ﺳُﻬَﻴﻞﹲ ﰲ ﺍﻟﺴﻤﺎﺀ ﻛﺄﻧﻪ ** ﺛﹶﻮْﺭٌ ﻭﻋﺎﺭ ﺿَﻪ ِﻫ ﺠَﺎ ﹸﻥ ﺍﻟﺮّ ْﺑﺮَﺏ ( ) ﺻﻔﺮﺍ ُﺀ ﺗﻨْﺰُﻭ ﰲ‬ ‫ﻉ ﺍﳌ ْﺮﹶﻗ ﹺ‬
‫ﺍﻟﻈﱢﺒﺎﺀ ﻋﻠﻰ ﻓﺮﻭ ﹺ‬
‫ﺐ ( ﻭﻗﺎﻝ‬
‫ﺏ ( ) َﻧ ْﺰ َﻭ ﺍﻟﺪﱠﺑﺎ ِﻣ ْﻦ َﺣﺮﱢ ﻛﻞﱢ ﻇﻬﲑﺓ ** ﻭﻗﱠﺎ َﺩ ٍﺓ ِﺣﺮْﺑﺎﺅُﻫﺎ ﻳﺘﻘﻠﱠ ُ‬
‫ﺏ ﺍﳉﹸ ْﻨﺪُ ﹺ‬
‫ﺍﻹﻧﺎﺀ ﻛﺄﻬﻧﺎ ** َﻋ ْﻴﻦُ ﺍﳉﺮﺍﺩ ِﺓ ﺃﻭ ﻟﻌﺎ ُ‬
‫ﺴﻘِﻴﲏ ﹶﻓ ِﻤ ْﻦ ﹶﻗ ْﻬ َﻮ ٍﺓ **‬
‫ﺖ َﺗ ْ‬
‫ﺐ ﱄ ﺿﺎﺋﺮٌ ** ﰲ ﻇﺎﻫﺮ ﺍﻷﻣﺮ ﻭﰲ ﺍﻟﻐﺎﻣﺾ ( ) ﺇ ﹾﻥ ﻛﹸ ْﻨ َ‬ ‫ﺃﺑﻮ ﺍﳍﻨﺪﻱّ ﺃﻳﻀﹰﺎ ‪ ) :‬ﻓﺈﻥﱠ ﻫﺬﺍ ﺍﻟﻮ ﹾﻃ َ‬
‫ﺐ‬
‫ﺖ ** َﻧ ْﺰ َﻭ َﺟﺮَﺍ ِﺩ ﺍﻟﺒﻠ ِﺪ ﺍﻟﺮﱠﺍﻣِﺾ ( ﻭﻗﺎﻝ ﺍﻷﻓﹾﻮ ُﻩ ‪ ) :‬ﲟﻨﺎِﻗ ﹴ‬
‫ﺸ َﻌ ْ‬
‫ﺾ ( ) ﺗﻨْﺰُﻭ ﺍﻟﻔﻘﺎﻗﻴ ُﻊ ﺇﺫﺍ ﺷُ ْﻌ ِ‬
‫ﺻﻔﺮﺍ َﺀ ﻣﺜ ﹺﻞ ﺍﳌﹸ ْﻬ َﺮ ِﺓ ﺍﻟﻨﺎﻫ ﹺ‬
‫ﺲ(‬
‫ﺾ ﻛﺄﻥﱠ ﻭﺟُﻮﻫَﻬُﻢْ ** ﺯَﻫﺮٌ ﻗﹸﺒﻴﻞﹶ ﺗ َﺮﺟﱡﻞ ﺍﻟﺸﱠﻤ ﹺ‬
‫ﺑﹺﻴ ﹴ‬

‫ﺲ‬
‫ﳋ ْﻨ ﹺ‬
‫ﺖ ﺇﱃ ﺇﺟْﻞ ﻣﻦ ﺍ ﹸ‬
‫ﺱ ( ) ﻭﻛﺄﻬﻧﺎ ﺁﺟﺎ ﹸﻝ ﻋﺎﺩِﻳﺔ ** َﺣﻄﱠ ْ‬
‫ﻉ ﻭﰲ ﺗُ ْﺮ ﹺ‬
‫ﺕ ** ﺑﺎﻟﺒﻄﻦ ﰲ ﺩِﺭ ﹴ‬
‫) ﺩَﺑﱡﻮﺍ ﻛﻤﻨﺘﺸﺮ ﺍﳉﺮﺍ ِﺩ َﻫ َﻮ ْ‬
‫ﺖ‬
‫( ﺃﻗﻮﺍﻝ ﻓﻴﻤﺎ ﻳﻀﺮ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﻭﺭﻭﻯ ﺍﻷﺻﻤﻌﻲ ﻭﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻦ ﺑﻌﺾ ﺍﳌﺸﺎﻳﺦ ﻗﺎﻝ ‪ :‬ﺛﻼﺛﺔ ﺃﺷﻴﺎ َﺀ ﺭﲟﺎ ﺻﺮﻋ ْ‬
‫ﺃﻫ ﹶﻞ ﺍﻟﺒﻴﺖ ﻋﻦ ﺁﺧﺮﻫﻢ ‪ :‬ﺃﻛ ﹸﻞ ﺍﳉﺮﺍﺩ ﻭﳊﻮﻡ ﺍﻹﺑﻞ ﻭﺍﻟﻔﹸﻄﹾﺮ ﻣﻦ ﺍﻟﻜﻤْﺄﺓ ‪.‬‬
‫ﺏ ﺍﳌﺎﺀ ﰲ ﺍﻟﻠﻴﻞ ﻳﻮﺭﺙ ﺍﳋﺒﻞ ﻭﺍﻟﻨﻈﺮ ﺇﱃ ﺍﳌﺨﺘﺼﺮ ﻳُﻮﺭﺙ ﺿﻌﻒ ﺍﻟﻘﻠﺐ ﻭﺍﻻﻃﻼﻉ ﰲ ﺍﻵﺑﺎﺭ‬ ‫ﻭﻗﺎﻝ ﻏﲑُﳘﺎ ‪ :‬ﺷﺮ ُ‬
‫ﻉ ﺍﻟﺴﱠﻮﺀ ﻓﺄﻣﺎ ﺍﻟ ﹸﻔﻄﹾﺮ ﺍﻟﺬﻱ ﻳُ ﺨْﻠﻖ ﰲ ﻇﻞﱢ ﺷﺠﺮ ﺍﻟﺰﻳﺘﻮﻥ‬
‫ﺍﻟﻌﺎ ِﺩﻳﱠﺔ ﻳﻨﻘﹸﺾ ﺍﻟﺘﺮﻛﻴﺐ ﻭﻳُﺴﻮﱢﻝ ﻣﺼﺎﺭ َ‬
‫ﻓﺈﳕﺎ ﻫﻮ ﺣﺘﻒٌ ﻗﺎﺽ ﻭﺳﻢﱞ ﻧﺎﻗﻊ ﻭﻛﻞ ﺷﻲﺀ ﳜﻠﻖ ﲢﺖ ﻇﻼﻝ ﺍﻟﺸﺠﺮ ﻳﻜﻮﻥ ﺭﺩﻳﺌﹰﺎ ﻭﺃﺭﺩﺅﻩ ﺷﺠﺮ ﺍﻟﺰﻳﺘﻮﻥ ﻭﺭﲟﺎ ﻗﺘﻞ‬
‫ﻭﺇﻥ ﻛﺎﻥ ﳑﺎ ﺍﺟﺘﻨﺒﻮﻩ ﻣﻦ ﺃﻭﺳﺎﻁ ﺍﻟﺼﺤﺎﺭﻯ ﻗﺎﻟﻮﺍ ‪ :‬ﻭﳑﺎ ﻳﻘُﺘ ﹸﻞ ‪ :‬ﺍﳊﻤﱠﺎ ُﻡ ﻋﻠﻰ ﺍ ﹾﻟﻤِﻸﺓ ﻭﺍﳉﻤﺎﻉ ﻋﻠﻰ ﺍﻟﹺﺒﻄﹾﻨﺔ ﻭﺍﻹﻛﺜﺎ ُﺭ‬
‫ﻣﻦ ﺍﻟﻘﺪﻳ ِﺪ ﺍﻟﻴﺎﺑﺲ ‪.‬‬
‫ﻉ ﻭﻋﻈﹼﻢ ﺍﳉﺮﻉ ﻭﱂ ﻳﻘﻄﻊ ﺍﻟﻨﻔﺲ ﻳﻘﺘُﻞ ‪( .‬‬
‫ﺏ ﺍﳌﺎﺀ ﺍﻟﺒﺎﺭﺩ ﻋﻠﻰ ﺍﻟﻈﻤﺈ ﺍﻟﺸﺪﻳﺪ ﺇﺫﺍ ﻋ ﺠّﻞ ﺍﻟﻜ ْﺮ َ‬
‫ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ :‬ﺷﺮ ُ‬
‫ﺙ ﺍﳍﹸﺰﺍﻝ ‪ :‬ﺷﺮﺏ ﺍﳌﺎﺀ ﻋَﻠﹶﻰ ﺍﻟﺮّﻳﻖ ﻭﺍﻟﻨﻮﻡ ﻋﻠﻰ ﻏﲑ ﻭﹺﻃﺎﺀ ﻭﻛﺜﺮﺓ ﺍﻟﻜﻼﻡ ﺑﺮﻓﻊ ﺍﻟﺼﻮﺕ ‪.‬‬
‫ﻗﺎﻟﻮﺍ ‪ :‬ﻭﺛﻼﺙﹲ ﺗﻮﺭ ﹸ‬
‫ﻉ ﻋﻠﻰ ﺍﻻﻣﺘﻼﺀ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﻭﺩﺧﻮﻟﻪ ﻭﺭﲟﺎ ﺧِﻴﻒ ﻋﻠﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﻗﺎﺗﻞ ﻧﻔﺴﻪ ‪.‬‬ ‫ﻭﺍﳉﻤﺎ ُ‬
‫ﳋﻤَﺎﺭ ‪.‬‬
‫ﻉ ﺇﱃ ﺍﻟﻌﻘﻞ ﺑﺎﻹﻓﺴﺎﺩ ‪ :‬ﺍﻹﻛﺜﺎﺭ ِﻣ َﻦ ﺍﻟﺒَﺼﻞ ﻭﺍﻟﺒﺎﻗﻠﱠﻰ ﻭﺍﳉﻤﺎﻉ ﻭﺍ ﹸ‬
‫ﻭﻗﺎﻟﻮﺍ ‪ :‬ﻭﺃﺭﺑﻌﺔﹸ ﺃﺷﻴﺎﺀ ﺗﺴﺮ ُ‬

‫ﻭﺃﻣﺎ ﻣﺎ ﻳﺬﻛﺮﻭﻥ ﰲ ﺍﻟﺒﺎﺏ ﻣﻦ ﺍﳍﻢﱢ ﻭﺍﻟﻮﺣﺪﺓ ﻭﺍﻟﻔِﻜﺮﺓ ﻓﺠﻤﻴﻊ ﺍﻟﻨﺎﺱ ﻳﻌﺮﻓﻮﻥ ﺫﻟﻚ ﻭﺃﻣﺎ ﺍﻟﺬﻱ ﻻ ﻳﻌﺮﻓﻪ ﺇﻻ ﺍﳋﺎﺻﺔ‬
‫ﻓﺎﻟﻜﻔﺎﻳﺔ ﺍﻟﺘﺎﻣﺔ ﻭﺍﻟﺘﻌﻈﻴﻢ ﺍﻟﺪﺍﺋﻢ ﻭﺇﳘﺎﻝ ﺍﻟﻔﻜﺮ ﻭﺍﻷَﻧﻒُ ﻣﻦ ﺍﻟﺘﻌﻠﻢﱡ ﻫﺬﺍ ﻗﻮﻝ ﺃﰊ ﺇﺳﺤﺎﻕ ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ‪ :‬ﺛﻼﺛﺔ ﺃﺷﻴﺎﺀ ﲣﻠِﻖ ﺍﻟﻌﻘ ﹶﻞ ﻭﺗُﻔﺴِﺪ ﺍﻟﺬﻫِﻦ ‪ :‬ﻃﻮﻝ ﺍﻟﻨﻈﺮ ﰲ ﺍﳌﺮﺁﺓ ﻭﺍﻻﺳﺘﻐﺮﺍﻕ ﰲ ﻭﻗﺎﻝ ﻣُﻌﻤّﺮ ‪:‬‬
‫ﺕ ﰲ ﺃﺣﺪ ﺗﻠﻚ ﺍﻷﻳﺎﻡ ﻣﻦ ﺃﻛﻞ ﺍﻟﺒﺎﺫﳒﺎﻥ ﻭﰲ ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ‬‫ﻗﹸﻄﻌﺖ ﰲ ﺛﻼﺛﺔ ﳎﺎﻟﺲ ﻭﱂ ﺃ ﹺﺟ ْﺪ ﻟﺬﻟﻚ ﻋﻠ ﹰﺔ ﺇﻻ ﺃﱐ ﺃﻛﺜﺮ ُ‬
‫ﻣﻦ ﺃﻛﹾﻞ ﺍﻟﺰﻳﺘﻮﻥ ﻭﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﻟﺚ ِﻣ ْﻦ ﺍﻟﺒﺎﻗﻠﱠﻲ ‪.‬‬
‫ﻼ ﻣﻦ ﺍﳌﻠﹾﺤﺪﻳﻦ ﰲ ﺑﻌﺾ ﺍﻟﻌَﺸﺎﻳﺎ ﻭﺃﻧﻪ ﻋﻼﻩ ﻋُﻠﹸﻮ‪‬ﺍ ﻇﺎﻫﺮﹰﺍ ﻗﺎﻫﺮﹰﺍ ﻭﺃﻧﻪ َﺑ ﹶﻜ َﺮ ﻋﻠﻰ ﺑﻘﻴ ِﺔ ﻣﺎ ﰲ ﻣﺴﺄﻟﺘﻪ‬
‫ﻭﺯﻋﻢ ﺃﻧﻪ ﻛﻠﻢ ﺭﺟ ﹰ‬
‫ﺖ ‪ :‬ﻣﺎ ﺃﺗﱠ ﹺﻬﻢُ ﺇﻻ ﺇﻛﺜﺎﺭﻱ ﺍﻟﺒﺎﺭﺣ ﹶﺔ ﻣﻦ‬‫ﺖ ﺑﻌﺪﻱ ﻗﺎﻝ ‪ :‬ﻗﻠ ُ‬ ‫ﺻﻔﹶﻰ ﻓﻘﺎﻝ ﻟﻪ ﺧﺼﻤﻪ ‪ :‬ﻣﺎ ﺃﺣﺪﺛ َ‬‫ﻣﻦ ﺍﻟﺘﺨﺮﻳﺞ ﻓﺄ ْﺟَﺒ ﹶﻞ ﻭﺃ ْ‬
‫ﺕ ﺇﻻ ﻣﻨﻪ ‪.‬‬
‫ﺍﻟﺒﺎﺫﳒﺎﻥ ﻓﻘﺎﻝ ﱄ ﻭﻣﺎﺧﺎﻟﻒ ﺇﱃ ﺍﻟﺘﱡﻬﻤﺔ ‪ :‬ﻣﺎ ﺃﺷﻚﱡ ﺃﻧﻚ ﱂ ﺗُ ْﺆ َ‬

‫ﻭﻗﺎﻝ ﱄ ﻣَﻦ ﺃﺛ ُﻖ ﺑﻪ ‪ :‬ﻣﺎ ﺃﺧﺬﺕ ﻗﻂ ﺷﻴﺌﺎﹰ ﻣﻦ ﺍﻟﺒﻼﺫﹸﺭ ﻓﻨﺎﺯﻋﺖ ﺃﺣﺪﹰﺍ ﺇﻻ ﻇﹶﻬﺮ ُ‬

‫ﺕ ﻋﻠﻴﻪ ‪.‬‬
‫ﺡ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻧﺎﺿﺮﺓ ‪ :‬ﻣﺎ ﺃﻋﺮﻑ ﻭﺟ َﻪ ﺍﻧﺘﻔﺎﻉ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺒﻼﺫﹸﺭ ﺇﻻ ﺃﻥ ﻳﺆﺧﺬ ﻟﻠﻌﺼﺐ ﻗﻠﺖ ‪ :‬ﻓﺄﻱ ﺷﻲ ٍﺀ ﺑﻘﻲ ﺑﻌﺪ ﺻﻼ ﹺ‬
‫ﺍﻟﻌﺼﺐ ﻭﺃﻧﺘﻢ ﺑﺄﲨﻌﻜﻢ ﺗﺰﻋﻤﻮﻥ ﺃﻥ ﺍﳊﺲّ ﻟﻠﻌﺼﺐ ﺧﺎﺻﺔ ‪.‬‬

‫ﰲ ﺍﻟﻘﻄﺎ‬

‫ﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ‪ :‬ﺃ ﺻْﺪَﻕ ﻣﻦ ﻗﻄﺎﺓ ﻭﺃ ْﻫﺪَﻯ ﻣﻦ ﻗﻄﺎﺓ ‪.‬‬

‫ﻭﰲ ﺍﻟﻘﻄﺎ ﺃﹸﻋﺠﻮﺑﺔﹲ ﻭﺫﻟﻚ ﺃﻬﻧﺎ ﻻ ﺗﻀ ُﻊ ﺑﻴﻀﻬﺎ ﺃﺑﺪﹰﺍ ﺇﻻ ﺃﻓﺮﺍﺩﹰﺍ ﻭﻻ ﻳﻜﻮ ﹸﻥ ﺑﻴﻀﻬﺎ ﺃﺯﻭﺍﺟﹰﺎ ﺃﺑﺪﹰﺍ ﻭﻗﺎﻝ ﺃﺑﻮ ﻭَﺟﺰَﺓ ‪) :‬‬
‫ﺖ ﺗُﺒَﺎ ِﺷﺮُ ُﻋﺮْﻣﹰﺎ ﻏﲑ ﺃﺯﻭﺍﺝ ( ﻭﺍﻟﻌُﺮﻡ ﺍﻟﱵ َﻋﻨَﻰ ‪ :‬ﺑﻴﺾ ﺍﻟﻘﻄﺎ ﻷﻬﻧﺎ ﻣﻨﻘﱠﻄﺔ ﻭﻗﺎﻝ‬
‫ﺴ ْﺒ َﻦ َﻭﻫْﻨﹰﺎ ﹸﻛﻞﱠ ﺻﺎﺩﻗ ٍﺔ ** ﺑﺎَﺗ ْ‬
‫َﻭ ُﻫﻦﱠ َﻳ ْﻨ ُ‬
‫ﺍﻷﺧﻄﻞ ‪:‬‬

‫ﺸ ﹴﻢ ﺷﺮﱢ ﺍﻟﻘﺒﺎﺋﻞ ﺇﻬﻧﻢ **‬

‫ﺴ ﹺﺮ ( ) ﻭﻻ ﺟُ َ‬
‫ﺸﻔِﻬﺎ ﻗﺘﻠﹶﻰ ﹶﻏﻨﹺﻰ ﱟ ﻭﻻ َﺟ ْ‬
‫ﺲ ﹶﻗ ْﺘﻠِﻰ ِﻣ ْﻦ ﺳُﻠﻴ ﹴﻢ ﻭﻋﺎﻣ ﹴﺮ ** ﻭﱂ َﻳ ْ‬
‫) َﺷﻔﹶﻰ ﺍﻟﻨﱠ ﹾﻔ َ‬
‫ﺾ ﺍﻟﻘﻄﺎ ﻟﻴﺴﻮﺍ ﺑﺴﻮ ٍﺩ ﻭﻻ ﺣُ ْﻤ ﹺﺮ ( ﻭﻗﺎﻝ َﻣ ﻌْﻘﻞ ﺑﻦ ﺧﻮﻳﻠﺪ ‪ ) :‬ﺃﺑﺎ َﻣ ْﻌﻘِﻞ ﻻ ﺗﻮ ِﻃﹶﺌﻨْﻜﻢ َﺑﻐَﺎﺿﱵ ** ﺭﺅﻭ َ‬
‫ﺱ‬ ‫ﻛَﺒ ْﻴ ﹺ‬
‫ﺻﺪِﻫﺎ ﺍﻟﻌُ ْﺮ ﹺﻡ ( ﻳﺮﻳﺪ ‪ :‬ﺍﻷﻓﺎﻋﻲ ﺍﻟ ُﻌ ْﺮ ﹺﻡ ﰲ ﻣﺮﺍﺻﺪﻫﺎ ﻭﻫﻲ ﻣﻨﻘﱠﻄﺔ ﺍﻟﻈﻬﻮﺭ ﻭﻣﺎ ﺃﻛﺜ َﺮ ﻣﺎ ﺗﺒﻴﺾ ﺍﻟﻌُﻘﺎﺏ‬
‫ﺍﻷﻓﺎﻋﻲ ﰲ َﻣﺮَﺍ ِ‬
 ‫ﺙ ﺑﻴﻀﺎﺕ ﺇﻻ ﺃﻥ ﻭﺍﺣﺪﺓ‬
‫ﺛﻼﺙ ﺑﻴﻀﺎﺕ ﺇﻻ ﺃﻬﻧﺎ ﻻ ﺗﻠﺤﻢ ﺛﻼﺛ ﹰﺔ ﺑﻞ ﲣﺮﺝ ﻣﻨﻬﻦﱠ ﻭﺍﺣﺪﺓ ﻭﺭﲟﺎ ﺑﺎﺿﺖ ﺍﳊﻤﺎﻣﺔﹸ ﺛﻼ ﹶ‬
‫ﺗﻔﺴﺪ ﻻ ﳏﺎﻟﺔ ﻭﻗﺎﻝ ﺍﻵﺧﺮ ﰲ ﺻﻔﺔ ﺍﻟﺒﻴﺾ ‪:‬‬

‫ﺖ ﻭﺣﻲﱠ ﺳَﻠﻴﻠﹸﻬﺎ ( ﻳﻌﲏ ﺍﻟﺒﻴﻀﺔ ﻧَﺘﻮﺝ ﺣﺎﻣﻞ ‪ :‬ﻭﱂ ُﺗ ﹾﻘﺮﹺﻑ ‪ :‬ﱂ‬‫ﺖ ﻣﺎَﺗ ْ‬
‫ﺠ ْ‬
‫ﻑ ﻟِﻤَﺎ ﻳُﻤﺘﲎ ﻟﻪ ** ﺇﺫﺍ ﺃ ْﻧَﺘ َ‬
‫ﺝ ﻭﱂ ﺗُﻘ ﹺﺮ ْ‬
‫) ﻧﺘﻮ ﹴ‬
‫ُﺗﺪَﺍ ِﻥ ﳌﺎ ﻳُﻤﺘﻨَﻰ ‪ :‬ﺃﻱ ﻟﻠﻀﱢﺮﺍﺏ ﻭﺍﻻﻣﺘﻨﺎﺀ ‪ :‬ﺍﻧﺘﻈﺎﺭﻙ ﺍﻟﻨﺎﻗﺔ ﺇﺫﺍ ﺿُﺮﺑﺖ ﺃﻻﻗ ﺢٌ ﻫﻲ ﺃ ْﻡ ﻻ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑ ُﻦ ﺃﲪﺮ ‪ ) :‬ﺑﺘﻴْﻬﺎﺀَ ﹶﻗ ﹾﻔ ﹴﺮ ﻭﺍﳌﻄﻲﱡ ﻛﺄﻬﻧﺎ ** ﻗﻄﺎ ﺍﳊﺰْﻥ ﻗﺪ ﻛﺎﻧﺖ ﻓِﺮﺍﺧﹰﺎ ﺑُﻴﻮ ﺿُﻬﺎ ( ﻭﺫﻟﻚ ﺃﻬﻧﺎ ﻗﺪ ﻛﺎﻧﺖ ﻗﺒﻞ‬
‫ﻉ ﳍﺎ ‪.‬‬
‫ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﺗﺸﺮَﺏ ﻣﻦ ﺍﻟﻐُﺪُﺭ ﻓﻠﻤﺎ ﺃﻓﺮﺧﺖ ﺻﺎﻓﺖ ﻓﺎﺣﺘﺎﺟﺖ ﺇﱃ ﻃﻠﺐ ﺍﳌﺎﺀ ﻣﻦ ﻣﻜﺎﻥ ﺑﻌﻴﺪ ﻓﺬﻟﻚ ﺃﺳﺮ ُ‬

‫ﺗﺸﺒﻴﻪ ﻣﺸﻲ ﺍﳌﺮﺃﺓ ﲟﺸﻲ ﺍﻟﻘﻄﺎﺓ‬

‫ﻭﻳﺸﺒﱠﻪ ﻣﺸ ُﻲ ﺍﳌﺮﺃ ِﺓ ﺇﺫﺍ ﻛﺎﻧﺖ ﲰﻴﻨﺔ ﻏﲑ ﺧﺮّﺍﺟﺔ ﻃﻮّﺍﻓﺔ ﲟﺸﻲ ﺍﻟﻘﻄﺎﺓ ﰲ ﺍﻟﻘﺮﻣﻄﺔ ﻭﺍﻟﺪﱠﻝﱢ ﻭﻗﺎﻝ ﺍﺑ ُﻦ ﻣﻴّﺎﺩﺓ ‪ ) :‬ﺇﺫﺍ‬
‫ﳉﻮﱢ ﻓﺎﺭﺩﺓ ** َﺗ ْﻬﺪِﻱ‬
‫ﺍﻟﻄﱢﻮﺍﻝ َﺳ َﺪ ْﻭ ﹶﻥ ﺍﳌﺸ َﻲ ﰲ ﺧ ﹶﻄ ﹴﻞ ** ﻗﺎﻣﺖ ﺗﺮﻳﻚ ﹶﻗﻮَﺍﻣﹰﺎ ﻏﲑ ﺫﻱ ﺃ َﻭ ِﺩ ( ) ﲤﺸﻲ ﻛﻜﺪْﺭﻳﱠﺔ ﰲ ﺍ ﹶ‬
‫ﺡ ﺗﺄﻭﱡﺩﹰﺍ ** ﹸﻗﺐّ‬
‫ﲔ ﻣﺸ َﻲ ﻗﻄﹶﺎ ﺍﻟﺒﹺﻄﺎ ﹺ‬
‫ﺳُﺮﻭﺏ ﻗﻄﹰﺎ ﻳﺸ َﺮ ْﺑ َﻦ ﺑﺎﻟﺜﱠﻤ ِﺪ ( ﻭﻗﺎﻝ ﺟﹺﺮﺍﻥ ﺍﻟﻌَﻮﺩ ‪ :‬ﻭﻗﺎﻝ ﺍﻟﻜﻤﻴﺖ ‪ ) :‬ﳝﺸ َ‬
‫ﺢ ﺍﻷﻛﻔﺎ ﹺﻝ (‬
‫ﺍﻟُﺒﻄﹸﻮﻥ ﺭَﻭﺍﺟ َ‬

‫ﺷﻌﺮ ﰲ ﺍﻟﺘﺸﺒﻴﻪ ﺑﺎﻟﻘﻄﺎﺓ‬

‫ﺡ ( ) ﻗﹶﻄﺎﺓﹲ ﹶﻏﺮﱠﻫﺎ َﺷ َﺮ ٌﻙ‬

‫ﺐ ﹶﻟﻴْﻠ ﹶﺔ ﻗِﻴ ﹶﻞ ﻳُﻐﺪَﻯ ** ﺑﹺﻠﹶﻴْﻠﹶﻰ ﺍﻟﻌﺎ ِﻣ ﹺﺮﻳﱠ ِﺔ ﺃﻭ ﻳُﺮﺍ ُ‬
‫ﻭﻗﺎﻝ ﺍﻵﺧ ُﺮ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﳌﻌﲎ ‪ ) :‬ﹶﻛ ﹶﺄﻥﱠ ﺍﻟ ﹶﻘ ﹾﻠ َ‬
‫ﻕ‬
‫ﺶُﻭﹺﻧ ﹴﻖ ﻣُﻮ ﹺﺭ ﹴ‬
‫ﺾ َﻋ ْﻴ ﹴ‬
‫ﺝ ِﻣ ْﻦ ﻗﹶﻄﹰﺎ ﲟﻔﺎﺯ ٍﺓ ** ﹶﻟﺪَﻯ َﺧ ﹾﻔ ﹺ‬‫ﺖ ** ﺗُﺠﺎ ِﺫﺑُﻪ َﻭﹶﻗ ْﺪ َﻋِﻠ َﻖ ﺍﳉﹶﻨﺎﺡُ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪ ) :‬ﻭَﻛﹸﻨﱠﺎ ﹶﻛ َﺰ ْﻭ ﹴ‬ ‫ﻓﺒﺎَﺗ ْ‬
‫ﺢ ِﻣ ْﻦ ﻓﹶﺮ ِﺩ (‬
‫ﻂ ﺃ ﹾﻗَﺒ َ‬
‫ﺐ ﺍﻟﺰﱠ َﻣ ﹺﻦ ﻓﺄﹸﻓﺮﹺﺩﺍ ** ﻭﹶﻟ ْﻢ َﺗ َﺮ ﻋَﻴْﲏ ﹶﻗ ﱡ‬
‫َﺭ ﹾﻏ ِﺪ ( ) ﹶﻓ ﺨَﺎَﻧ ُﻬﻤَﺎ ﺭﻳ ُ‬

‫ﺷﻌﺮ ﰲ ﺻﺪﻕ ﺍﻟﻘﻄﺎﺓ‬

‫ﻑ()‬
‫ﺴ ِﺪ ِ‬
‫ﻭﰲ ﺻﺪﻕ ﺍﻟﻘﻄﺎﺓ ﻳﻘﻮ ﹸﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﻭﺻﺎﺩﻗﺔ ﻣﺎ ﺧﺒﱠﺮﺕ ﻗﺪ ﺑﻌﺜﺘُﻬﺎ ** ﻃﹸﺮﻭﻗﹰﺎ ﻭﺑﺎﻗﻲ ﺍﻟﻠﻴﻞ ﰲ ﺍﻷﺭﺽ ﻣُ ْ‬
‫ﻒ ( ﻭﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ‪ :‬ﻟﻮ ُﺗﺮﹺﻙ ﺍﻟﻘﻄﺎ ﻟﻨﺎﻡ ﻭﻳﻘﺎﻝ ‪:‬‬
‫ﳊ ﲏﱢ ﺍﳌﹸ َﻌﻄﱠ ِ‬
‫ﺖ ﻭﻟﻜﻦ ﺃﻋﺸﱠﻬﺎ ** ﺃﺫﻯ ﻣﻦ ﻗِﻼﺹ ﻛﺎ ﹶ‬ ‫ﺖ ﻧﺎﻣ ْ‬
‫ﻭﻟﻮ ﺗﺮﻛ ْ‬
‫ﺖ ﻬﺑﻢ ﻭﻫﻢ ﻛﺎﺭﻫﻮﻥ ﻟﻚ ﻓﺘﺤﻮّﻟﻮﺍ ﻋﻦ ﻣﻨﺰﳍﻢ ‪.‬‬ ‫ﺖ ﺍﻟﻘﻮﻡ ﺇﻋﺸﺎﺷﹰﺎ ‪ :‬ﺇﺫﺍ ﻧﺰ ﹾﻟ َ‬
‫ﺸ ُ‬
‫ﺸ ْ‬
‫ﹶﺃ ْﻋ َ‬
‫ﺴﺒَﺔ ﻻ ﺑﺪ ﻳﻨﺘﺤﻞﹸ ( ﻭﻗﺎﻝ ﻣُﺰﺍﺣﻢٌ‬ ‫ﺖ ** ﺇﺫ ﻛ ﱡﻞ ﺫﻱ ﹺﻧ ْ‬ ‫ﺏ ﺍﻟﻘ ْﻮ ﹶﻝ ﺇﻥ ﻗﺎﻟﺖ ﹶﻗﻄﹶﺎ ﺻ َﺪﹶﻗ ْ‬
‫ﻭﻗﺎﻝ ﺍﻟﻜﻤﻴﺖ ‪ ) :‬ﻻ ﺗﻜﺬ ُ‬
‫ﺖ ﻟﻪ ﱂ ﻳُﺒﺪﱠ ﹺﻝ (‬
‫ﺻ ْﺪﺭُﻫﺎ ** ﹺﺑ ِﻤ ﹾﺜ ﹺﻞ ﺍﻟﺬﻱ ﻗﺎﻟ ْ‬
‫ﺕ ﻭﻧﺎﺩﺍﻫﺎ ﻭﻣﺎ ﺍ ْﻋ َﻮﺝﱠ َ‬ ‫ﺍﻟﻌُﻘﻴﻠﻲّ ﰲ ﲡﺎﻭﺏ ﺍﻟﻘﻄﺎ ِﺓ ﻭﻓﺮْﺧِﻬﺎ ‪ ) :‬ﻓﻨﺎﺩ ْ‬

‫ﻭﺍﻟﻘﻄﺎﺓ ﱂ ﺗُﺮﺩ ﺍﺳﻢَﻧﻔﺴﻬﺎ ﻭﻟﻜﻦ ﺍﻟﻨﺎﺱ ﲰﻮﻫﺎ ﺑﺎﳊﺮﻭﻑ ﺍﻟﱵ ﲣﺮﺝ ﻣﻦ ﻓﻴﻬﺎ ﻭﺯﺍ َﺩ ﰲ ﺫﻟﻚ ﺃﻬﻧﺎ ﻋﻠﻰ ﺃﺑﻨﻴﺔِ ﻛﻼﻡ‬
‫ﺍﻟﻌﺮﺏ ﻓﺠﻌﻠﻮﻫﺎ ﺻﺎﺩﹶﻗ ﹶﺔ ﻭﻣُﺨﱪﺓ ﻭﻣُﺮﻳﺪﺓ ﻭﻗﺎﺻﺪﺓ ‪.‬‬
‫ﺏ ﻗﻄﹰﺎ ﻭ ِﺳ ْﺮﺏُ ﻇﺒﺎﺀ ﻛﻞ ﺫﻟﻚ ﺑﻜﺴﺮ ﺍﻟﺴﲔ ﻭﺇﺳﻜﺎﻥ ﺍﻟﺮﺍﺀ ﻓﺈﺫﺍ ﻛﺎﻥ ﻣﻦ‬ ‫ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ ﻭﻳﻘﺎﻝ ِﺳ ْﺮﺏُ ﻧﺴﺎ ٍﺀ ﻭﺳِﺮ ُ‬
‫ﺍﻟﻄﺮﻳﻖ ﻭﺍﳌﺬﻫﺐ ﻗﺎﻟﻮﺍ ‪َ :‬ﺧﻞﱢ َﺳ ْﺮَﺑﻪُ ﻭ ‪ :‬ﻓﻼ ﻥﹲ َﺧِﻠﻲﱡ ﺍﻟﺴﱠﺮْﺏ ﺑﻔﺘﺢ ﺍﻟﺴﲔ ﻭﺇﺳﻜﺎﻥ ﺍﻟﺮﺍﺀ ﻭﻫﺬﺍ ﻋﻦ ﻳﻮﻧﺲ ﺑﻦ ﺣﺒﻴﺐ‬
‫ﺾ ﻣﺎ ﻓﻴﻬﺎ ( ) َﺳﻜﹼﺎ ُﺀ ﳐﻄﻮﻓﹶﺔ ﰲ ﺭﻳﺸﻬﺎ‬
‫ﻑ ﺃﹶﻧْﻌﺘُﻬﺎ ** ﻧﻌﺘﹰﺎ ﻳﻮﺍﻓ ُﻖ َﻧﻌْﱵ ﺑﻌ َ‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﺃﻣﺎ ﺍﻟﻘﻄﺎ ﹸﺓ ﻓﺈﻧﱢﻲ َﺳ ْﻮ َ‬
‫ﻕ ** ﺳُﻮﺩٌ ﻗﻮﺍﺩﻣﻬﺎ ﺻُﻬْﺐٌ ﺧﻮﺍﻓِﻴﻬﺎ (‬
‫ﹶﻃ َﺮ ٌ‬
 ‫ﺶ ﺍﻷَﻋﻠﻰ ﺍﻷﺳﻔ ﹶﻞ ﻭﻗﺎﻝ ﺫﻭ ﺍﻟﺮﱡﻣﱠﺔ ‪) :‬‬
‫ﻭﻳﻘﺎﻝ ﰲ ﺭﻳﺸﻬﺎ ﹶﻓﺘَﺦ ﻭﻫﻮ ﺍﻟﻠﱢﲔ ﻭﻳﻘﺎﻝ ﰲ ﺟﻨﺎﺣﻪ ﻃﺮَﻕ ‪ :‬ﺇﺫﺍ ﻏﻄﻰ ﺍﻟﺮﱢﻳ ُ‬
‫ﺏ‬
‫ﻕ ﺭﹺﻳﻌ ٍﺔ ** ﻧﺪﻯ ﻟ ْﻴﻠِﻪ ﰲ ﺭﻳﺸِﻪ ﻳﺘﺮ ﹾﻗ َﺮ ﻕُ ( ﻭﻳﻘﺎﻝ ‪ :‬ﺍﻃﱠﺮﻗﹶﺖ ﺍﻷﺭﺽ ‪ :‬ﺇﺫﺍ ﺭﻛﺐ ﺍﻟﺘﺮﺍ ُ‬
‫ﻕ ﺍﳋﹶﻮﺍﰲ ﻭﺍﻗﻊٌ ﻓﻮ َ‬
‫ﻃﺮﺍ ُ‬
‫ﺖ ﺇﻻ ﺛﻼﺛﹰﺎ ُﺩﺧﱠﺴﺎ ﻭﺍﻟﻄﱠﺮْﻕ‬
‫ﺑﻌﻀُﻪ ﺑﻌﻀﹰﺎ ﻭﻟﺰ َﻡ ﺑﻌﻀُﻪ ﺑﻌﻀﹰﺎ ﻓﺼﺎﺭ ﻛﻄِﺮﺍﻕ ﺍﻟﻨﱢﻌﺎﻝ ﹶﻃﺒَﻘﹰﺎ ﻭﻗﺎﻝ ﺍﻟﻌﺠﺎﺝ ‪ :‬ﻓﺎﻃﱠ َﺮﹶﻗ ْ‬
‫ﳊﺰَﺍﺓ ﻭﺍﻟﻌﺎﺋﻔﲔ ‪ :‬ﻭﻗﺎﻝ ﻟﺒﻴﺪٌ ﺃﻭ ﺍﻟﺒَﻌﻴﺚ ‪( :‬‬ ‫ﺑﺈﺳﻜﺎﻥ ﺍﻟﺮﺍﺀ ‪ :‬ﺍﻟﻀﺮْﺏ ﺑﺎﳊﺼﻰ ﻭﻫﻮ ﻣﻦ ﻓِﻌﺎﻝ ﺍ ﹸ‬

‫ﺕ ﺍﻟﻄﲑ ﻣﺎ ﺍﻟﻠﹼ ُﻪ ﺻﺎﻧ ُﻊ ( ﻗﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ﻃﺮﱠﻗﺖ ﺍﻟﻘﻄﺎ ﹸﺓ ﺑﺒﻴﻀِﻬﺎ ‪:‬‬

‫ﻕ ﺑﺎﳊﺼَﻰ ** ﻭﻻ ﺯﺍﺟﺮﺍ ُ‬ ‫) ﻟﻌﻤﺮﻙ ﻣﺎ ﺗﺪﺭﻱ ﺍﻟﻄﻮﺍﺭ ُ‬
‫ﺕ‬
‫ﺇﺫﺍ ﺣﺎﻥ ﺧﺮﻭﺟﻪ ﻭﺗﻌﻀﻠﹼﺖ ﺑﻪ ﺷﻴﺌﺎﹰ ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪ ﻭﻻ ﻳﻘﺎﻝ ﺫﻟﻚ ﰲ ﻏﲑ ﺍﻟﻘﻄﺎﺓ ﻭ ﹶﻏﺮﱠﻩُ ﻗﻮ ﹸﻝ ﺍﻟ َﻌ ْﺒ ِﺪﻱﱢ ‪ ) :‬ﻭﻗﺪ ﲣﺬ ْ‬
‫ﻕ ( ﻭﻫﺬﺍ ﺍﻟﺸﺎﻋ ُﺮ ﱂ ﻳﻘ ﹾﻞ ﺇﻥ ﺍﻟﺘﻄﺮﻳﻖ ﻻ ﻳﻜﻮ ﹸﻥ ﺇﻻ‬
‫ﺹ ﺍﻟﻘﹶﻄﺎﺓ ﺍﳌﻄﺮﱢ ﹺ‬
‫ﺐ ﻏﺮﺯﹺﻫﺎ ** ﻧﺴﻴﻔﹰﺎ ﻛﺄﹸﻓﹾﺤﻮ ﹺ‬
‫ﺭﹺﺟﻠﻲ ﻟﺪﻯ َﺟ ْﻨ ﹺ‬
‫ﺕ ﻭﻟﺪ ﻭﻛﻴﻒ ﻳﻘﻮﻝ ﺫﻟﻚ ﻭﻫﻢ ﻳﺮﻭُﻭﻥ ﻋﻦ ﻗﺎﺑﻠﺔ ﺍﻟﺒﺎﺩﻳﺔ ﺃﻬﻧﺎ ﻗﺎﻟﺖ ﳉﺎﺭﻳ ِﺔ‬ ‫ﻟﻠﻘﻄﺎﺓ ﺑﻞ ﻳﻜﻮ ﹸﻥ ﻟﻜﻞ َﺑﻴﱠﺎﺿ ٍﺔ ﻭﻟﻜﻞﱢ ﺫﺍ َ‬
‫ﻑ ﺍﻟﺒُ ﹶﻈ ْﻴ ﹺﺮ‬
‫ﺽ ﻭﻫﻲ ﺗُﻄﹾﻠﹶﻖ َﻋﻠﹶﻰ ﻳﺪﻫﺎ ‪ :‬ﻭﻻ ﺗُﺮﻳﻨﺎ ﹶﻃ َﺮ َ‬
‫ﺗﺴﻤﻰ َﺳ ﺤَﺎﺑﺔ ﻭﻗﺪ ﺿﺮﻬﺑﺎ ﺍﳌﺨﺎ ُ‬

‫ﺱ ﺑ ُﻦ ﺣﺠﺮ ‪ ) :‬ﺑﻜﻞﱢ ﻣﻜﺎﻥ ﺗﺮﻯ ﺷﻄﺒ ﹰﺔ ** ﻣﻮﻟﻴﺔ ﺭﻬﺑﺎ ﻣﺴﺒﻄ ْﺮ ( ) ﻭﺃﲪَﺮ ﺟﻌﺪﹰﺍ ﻋﻠﻴﻪ ﺍﻟﻨﺴﻮ ** ُﺭ ﻭﰲ‬
‫ﻭﻗﺎﻝ ﺃﻭ ُ‬
‫ﺿﺒﻨﻪ ﺛﻌﻠﺐٌ ﻣﻨﻜﺴ ْﺮ ( ) ﻭﰲ ﺻﺪﺭﻩ ﻣﺜ ﹸﻞ ﺟﻴﺐ ﺍﻟﻔﺘﺎ ** ِﺓ ﺗﺸﻬﻖ ﺣﻴﻨﺎﹰ ﻭﺣﻴﻨﺎﹰ ﺗﱠﻬﺮّْ ( ) ﻓﺈﻧﺎ ﻭﺇﺧﻮﺗَﻨﺎ ﻋﺎﻣﺮﹰﺍ ** ﻋﻠﻰ‬
‫ﺱ ﹺﺑ ِﻜ ْﺮ ( ﻓﻬﺬﺍ ﻛﻤﺎ ﺗﺮﻯ ﻳﺮﺩﱡ ﻋﻠﻴﻪ ‪.‬‬ ‫ﺖ ﺑﻨﻔﺎ ﹴ‬
‫ﻣﺜ ﹺﻞ ﻣﺎ ﺑﻴﻨﻨﺎ ﻧﺄﲤ ْﺮ ( ) ﻟﻨﺎ ﺻﺮﺧﺔﹲ ﰒ ﺇﺳﻜﺎﺗ ﹲﺔ ** ﻛﻤﺎ ﻃﺮﻗ ْ‬
‫ﺱ ﺑﻦ ﺣﺠ ﹴﺮِ ﺍﻟﺒﹺﻜ َﺮ ﺩﻭﻥ ﻏﲑﻫﺎ ﻷﻥ ﺍﻟﻮﹺﻻﺩ ﻋﻠﻰ‬‫ﻭﻻﺩﺓ ﺍﻟﺒﻜﺮ ﻭﺇﳕﺎ ﺫﻛﺮ ﺃﻭ ُ‬

‫ﺍﻟﺒﹺﻜﺮ ﺃﺷﺪّ ﻭﺧﺮﻭﺝ ﺍﻟﻮﻟﺪ ﺃﻋﺴﺮ ﻭﺍﳌﺨﺮﺝ ﺃﻛﺰّ ﻭﺃﺿﻴﻖ ﻭﻟﻮﻻ ﺃﻥ ﺍﻟﺒﹺﻜﺮ ﺃﻛﺜﺮ ﻣﺎ ﺗﻠ ُﺪ ﺃﺻﻐ ُﺮ ﺟﺜ ﹰﺔ ﻭﺃﻟﻄﻒُ ﺟﺴﻤﹰﺎ ﺇﱃ‬
‫ﺃﻥ ﺗﺘﺴﻊ ﺍﻟﺮﺣﻢ ﺑﺘﻤﻄﱢﻲ ﺍﻷﻭﻻﺩ ﻓﻴﻬﺎ ﻟﻜﺎ ﹶﻥ ﺃﻋﺴﺮ ﻭﺃﺷﻖّ ‪.‬‬

‫ﺃﺟﻮﺩ ﻗﺼﻴﺪﺓ ﰲ ﺍﻟﻘﻄﺎ‬

‫ﺥ ﺍﻟﻘﻄﺎ ِﺓ ﻛﺄﻧ ُﻪ ** ﻳﺘﻴﻢٌ ﺟﻔﺎ ﻋﻨ ُﻪ‬

‫ﻕ ( ) ﻳﻈ ﱡﻞ ﻬﺑﺎ ﻓﹶﺮ َ‬
‫ﺥ ﰲ ﺣﺎﻓﺎﻬﺗﺎ ﻳﺘﺤﺮ ُ‬
‫) ﺑﻼﺩٌ ﻣﺮﻭﺭﺍﺓﹲ ﳛﺎ ُﺭ ﻬﺑﺎ ﺍﻟﻘﻄﺎ ** ﺗﺮﻯ ﺍﻟﻔﺮ َ‬
‫ﻕ ( ) ﺑﺪﳝﻮﻣﺔ ﻗﺪ ﻣﺎﺕ ﻓﻴﻬﺎ ﻭﻋﻴﻨُﻪ ** ﻋﻠﻰ ﻣﻮﺗﻪ ﺗﻐْﻀﻰ ﻣِﺮﺍﺭﹰﺍ ﻭﺛﺮﻣ ُﻖ ( ) ﺷﺒﻴﻪٌ ﺑﻼ ﺷﻲﺀ ﻫﻨﺎﻟﻚ‬ ‫ﻣﻮﺍﻟﻴﻪِ ﻣُﻄﺮ ُ‬
‫ﺷﺨﺼ ُﻪ ** ﻳﻮﺍﺭﻳﻪ ﻗﻴﺾٌ ﺣﻮﻟﹶﻪ ﻣﺘﻔﻠ ُﻖ (‬

‫) ﻟﻪ ﳏﺠﺮٌ ﻧﺎﺏ ﻭﻋ ﲔٌ ﻣﺮﻳﻀﺔﹲ ** ﻭﺷﺪ ﻕٌ ﲟﺜﻞ ﺍﻟﺰﻋﻔﺮﺍ ِﻥ ﳐﻠ ُﻖ ( ) ﺗُﻌﺎﺟﻴﻪ ﻛﺤﻼ ُﺀ ﺍﳌﺪﺍﻣ ﹺﻊ ﺣﺮﺓﹲ ** ﳍﺎ ﺫﻧﺐٌ ﻭﺣﻒٌ‬
‫ﻕ ( ) ﺳِﻤﺎﻛﻴ ﺔﹸ ﻛﺪﺭﻳﺔﹲ ُﻋ ْﺮ ُﻋ ﹺﺮﻳﱠﺔ ** ﺳُﻜﺎﻛﻴﱠﺔ ﻏﱪﺍﺀ ﲰﺮﺍ ُﺀ ﻋﺴﻠ ُﻖ ( ) ﺇﺫﺍ ﻏﺎﺩﺭﺗْﻪ ﺗﺒﺘﻐﻲ ﻣﺎ ﻳُﻌﻴﺸُﻪ **‬
‫ﻭﺟﻴﺪٌ ﻣﻄﻮ ُ‬
‫ﺐ‬
‫ﻛﻔﺎﻫﺎ َﺭﺫﹶﺍﻳﺎﻫﺎ ﺍﻟﻨﺠﺎﺀ ﺍﳍﺒﻨﻖُ ( ) ﻏﺪﺕ ﺗﺴﺘﻘﻲ ﻣﻦ ﻣﻨﻬﻞ ﻟﻴﺲ ﺩﻭﻧﻪ ** ﻣَﺴﲑ ﹶﺓ َﺷﻬْﺮ ﻟﻠﻘﹶﻄﺎ ﻣﺘﻌ ﻠﱠ ُﻖ ( ) ﻷﺯ ﹶﻏ َ‬
‫ﻕ ( ) ﺗﺮﺍﻩ ﺇﺫﺍ ﺃﻣﺴﻰ ﻭﻗﺪ ﻛﺎﺩ ﺟﻠﺪُﻩ ** ﻣﻦ ﺍﳊﺮﱢ ﻋﻦ ﺃﻭﺻﺎﻟﻪ‬ ‫ﺡ ﲜﻮ ﹺﺯ ﺗﻨُﻮﻓﺔ ** ﺗﻠﻈﱠﻰ َﺳﻤُﻮﻣ ﹰﺎ ﻗﻴﻈﻪ ﻓﻬﻮ ﺃﻭﺭ ُ‬
‫ﻣﻄﺮﻭ ﹴ‬
‫ﻕ(‬
‫ﻳﺘﻤﺰ ُ‬

‫ﺕ **‬
‫) ﻏﺪﺕ ﻓﺎﺳﺘﻘﻠﱠﺖ ﰒ ﻭﻟﱠﺖ ﻣُﻐﲑ ﹰﺓ ** ﻬﺑﺎ ﺣِﲔ ﻳﺰْﻫﺎﻫﺎ ﺍﳉﻨﺎﺣﺎ ِﻥ ﺃﻭﻟ ُﻖ ( ) ﺗﻴﻤ ُﻢ ﺿﺤﻀﺎﺣﹰﺎ ﻣﻦ ﺍﳌﺎﺀ ﻗﺪ ﺑﺪ ْ‬
‫ﺕ ﻣِﻦ‬
‫ﻕ ( ) ﻓﻠﻤﺎ ﺍﺭﺗ َﻮ ْ‬
‫ﻕ ﻓﻴﻄﻔﻮ ﻭﻳﻐﺮ ُ‬
‫ﺙ ﳐﻨﻮ ﹴ‬
‫ﺖ ** ﺗﻐﻮ ﹶ‬ ‫ﻕ ( ) ﻓﻠﻤﺎ ﺃﺗﺘ ُﻪ ﻣﻘﺬ ﺣﺮﹰﺍ ﺗﻐﻮﹶﺛ ْ‬
‫ﺩﻋﺎﻣﻴﺼﻪ ﻓﺎﳌﺎﺀ ﺃﻃﺤ ﹸﻞ ﺃﻭﺭ ُ‬
 ‫ﺕ ﺟﹺﺮﺍﻧَﻬﺎ ** ﻭﻃﺎﺭﺕ ﻛﻤﺎ ﻃﺎﺭ‬
‫ﺖ ﻃﹶﻤﻮﺓ ﺻُﻌﺪﹰﺍ ﻭﻣﺪﱠ ْ‬
‫ﺕ ﻣﻦ ﺍﻟﺮﻱ ﺗﺒﺼ ُﻖ ( ) ﻃﻤ ْ‬
‫ﻣﺎﺋﻪ ﱂ ﻳ ﹸﻜ ْﻦ ﳍﺎ ** ﺃﻧﺎﺓﹲ ﻭﻗﺪ ﻛﺎﺩ ْ‬
‫ﺏ ﺍﶈﻠ ُﻖ (‬
‫ﺍﻟﺴﺤﺎ ُ‬

‫ﺷﻌﺮ ﺍﻟﺒﻌﻴﺚ ﰲ ﺍﻟﻘﻄﺎ‬

‫ﻭﻗﺎﻝ ﺍﻟﺒﻌﻴﺚ ‪:‬‬

‫ﺖ ﻗﻠﺼﺖ ** ﻟﻮﺭ ِﺩ‬ ‫ﺖ ﺑُﻄﻮﺍﻻﺕ ﻛﺄﻥﱠ ﳒﺎﺀﻫﺎ ** ﻫُﻮﹺﻱ ﺍﻟﻘﻄﺎ ﺗﻌﺮ ُﻭ ﺍﳌﻨﺎﻫ ﹶﻞ ﺟُﻮﻧَﻬﺎ ( ) ﹶﻃﻮَﻳﻦ ﺳﻘﺎﺀ ﺍﳋﻤ ﹺ‬
‫ﺲ ﹸﺛﻤﱠ ْ‬ ‫)ﳒ ْ‬
‫ﺲ ﺍﻟﻀﱡﺤﻰ ** ﺑﹶﻠ ﹾﻠ َﻦ ﺃﺩﺍﻭَﻱ ﻟﻴﺲ ﺧﺮﺯٌ ﻳﺸﻴﻨُﻬﺎ ( ) ﺃﺩﺍﻭَﻱ‬
‫ﺍﳌﻴﺎ ِﻩ ﻭﺍﺳﺘﺘﺒﺖْ ﻗﺮﻭﻧُﻬﺎ ( ) ﺇﺫﺍ ﻣﺎ ﻭَﺭ ْﺩ ﹶﻥ ﺍﳌﺎﺀ ﰲ ﻏﹶﻠ ﹺ‬
‫ﺺ ﻗﺪ‬
‫ﺏ ﺍﳌﺎﺀ ﺣﲔ ﲪﻠﻨﻪ ** ﺇﱃ ﻏﹸﺼ ﹴ‬ ‫ﺖ ** ﺇﱃ ﺛﹸ َﻐ ﹺﺮ ﺍﻟﻠﺒﺎﺕ ﻣﻨﻬﺎ ﺣﺼﻴﻨﻬﺎ ( ) َﺟ َﻌ ﹾﻠ َﻦ ﺣَﺒﺎ َ‬
‫ﺕ ﺍﶈﺎﻣ ﹺﻞ ﺃﺷﻨﻘ ْ‬
‫ﺧﻔﻴﻔﺎ ِ‬
‫ﺿﺎﻕ ﻋﻨﻬﺎ ﻭﺗﻴﻨﻬﺎ ( ) ﺇﺫﺍ ﺷﺌﹾﻦ ﺃﻥ ﻳﺴﻤﻌ َﻦ ﻭﺍﻟﻠﻴﻞﹸ ﻭﺍﺿﻊٌ ** ﻫﺬﺍ ﻟﻴﻠ ُﻪ ﻭﺍﻟﺮﻳﺢ ﲡﺮﻱ ﹸﻓﻨُﻮﻧُﻬﺎ ( ) ﺗﻨﺎ َﻭ َﻡ ﺳﺮﺏٌ ﰲ‬
‫ﻒ ﺣُﻤﺮﹰﺍ ﺑﻄﻮﻬﻧﺎ (‬
‫ﺃﻓﺎﺣﻴﺼﻪ ﺍﻟﺴﻔﺎ ** ﻭﻣﻴﺘﺔﹸ ﺍﳋﺮﺷﺎﺀ ﺣﻲﱞ ﺟَﻨﻴﻨﻬﺎ ( ) ﻳﺮﻭﱠﻳﻦ ﺯﻏﺒﹰﺎ ﺑﺎﻟﻔﻼ ِﺓ ﻛﺄﻧﱠﻬﺎ ** ﺑﻘﺎﻳﺎ ﺃﻓﺎﱐ ﺍﻟﺼﻴ ِ‬
‫ﻳﺮﻭﱢﻳﻦ ﻣﻦ ﻗﻮﻟﻚ ‪ :‬ﺭﻭّﻳﺖ ‪ :‬ﺃﻱ ﲪﻠﺖ ﰲ ﺭﻭﺍﻳﺔ ‪.‬‬

‫) ﺳﻘﻂ ‪ :‬ﺑﻴﺖ ﺍﻟﺸﻌﺮ ( ) ﺇﺫﺍ ﻣﻸﺕ ﻣﻨﻬﺎ ﻗﻄﺎﺓ ﺳﻘﺎﺀﻫﺎ ** ﻓﻼ ﺗﻌﻜﻢ ﺍﻷﺧﺮﻯ ﻭﻻ ﺗﺴﺘﻌﻴﻨﻬﺎ (‬
‫ﺫﻛﺮ ﻧﻮﺍﺩﺭ ﻭﺃﺣﺎﺩﻳﺚ ﻭﺃﺷﻌﺎﺭ ﻭﻛﻼﻡ ﻳﺘﻢﱡ ﻬﺑﺎ ﻫﺬﺍ ﺍﳉﺰﺀ ﻗﺎﻟﻮﺍ ‪ :‬ﺧﺮﹺﻑ ﺍﻟﻨﱠ ْﻤ ُﺮ ﺑﻦ ﺗﻮﻟﺐ ﻓﻜﺎﻥ ِﻫ ﺠّﲑﺍﻩ ‪ :‬ﺍﺻﺒَﺤﻮﺍ‬
‫ﺍﻟﺮﻛﹾﺐ ﺍﻏﹾﺒﹺﻘﹸﻮﺍ ﺍﻟﺮﻛﹾﺐ ‪.‬‬
‫ﻭﺧﺮﹺﻓﺖ ﺍﻣﺮﺃﺓﹲ ﻣﻦ ﺍﻟﻌﺮﺏ ﻓﻜﺎﻥ ِﻫ ﺠﱢﲑﺍﻫﺎ ‪ :‬ﺯﻭﱢﺟﻮﱐ ﺯﻭﱢﺟﻮﱐ ﻓﻘﺎﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ‪ :‬ﹶﻟﻤَﺎ ﳍِﺞ ﺑﻪ‬
‫ﺖ ﺑﻪ ﺻﺎﺣﺒﺘُﻜﻢ ‪.‬‬‫ﺃﺧﻮ ﻋُﻜﻞ ﺧﲑٌ ﳑﺎ ﳍﺠ ْ‬
‫ﻼ‬
‫ﻭﺣﺪﺛﲏ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻗﹸﺪﺍﻣﺔ ﺍﳉﻤﺤﻲ ﻗﺎﻝ ‪ :‬ﻛﺎﻥ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﺇﺫﺍ ﺭﺃﻯ ﺭﺟ ﹰ‬
‫ﻚ ﻭﺧﻠ َﻖ ﻋﻤﺮﻭ ﺑ َﻦ ﺍﻟﻌﺎﺹ ﻭﺍﺣﺪ ‪.‬‬
‫ﻀ ﹺﺮﺏُ ﰲ ﻛﻼﻣﻪ ﻗﺎﻝ ‪ :‬ﺃﺷﻬ ُﺪ ﺃﻥ ﺍﻟﺬﻱ ﺧﹶﻠ ﹶﻘ َ‬
‫َﻳ ْ‬

‫ﻭﻗﺎﻝ ﻋﻠ ﻲﱡ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﻟﺼﻌﺼﻌﺔ ﺑﻦ ﺻُﻮﺣﺎﻥ ﰲ ﺍﳌﻨﺬﺭ ﺑﻦ ﺍﳉﺎﺭﻭﺩ ‪ :‬ﻣﺎ ﻭﺟﺪْﻧﺎ ﻋﻨﺪ ﺻﺎﺣﺒﻚ‬
‫ﺖ ﺫﺍﻙ ﺇﻧﻪ ﻟﻨﻈﱠﺎﺭٌ ﰲ ﻋِﻄﻔﹶﻴﻪ ﺗَﻔﱠﺎﻝﹲ ﰲ ِﺷﺮَﺍﻛﻴﻪ ﺗُﻌﺠﺒﻪ ﺣُﻤﺮ ﹸﺓ ﺑﺮﺩَﻳﻪ ‪.‬‬
‫ﺷﻴﺌﺎﹰ ﻗﺎﻝ ‪ :‬ﺇﻥ ﻗﻠ َ‬
‫ﻗﺎﻝ ‪ :‬ﻭﺣﺪّﺛﻨﺎ ﺟﺮﻳ ُﺮ ﺑ ُﻦ ﺣﺎﺯﻡ ﺍﻟ ﹶﻘﻄﹶﻌﻲّ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺍﳊﺴﻦ ‪ :‬ﻟﻮ ﻛﺎﻥ ﺍﻟﺮﺟُﻞ ﻛﻠﻤﺎ ﻗﺎﻝ ﺃﺻﺎﺏ ﻭﻛﻠﻤﺎ ﻋﻤﻞ ﺃﺣﺴ َﻦ‬
‫ﺠﻦﱠ ﻣﻦ ﺍﻟ ُﻌ ﺠْﺐ ‪.‬‬
‫ﻷﻭﺷﻚ ﺃﻥ ُﻳ َ‬
‫ﺖ ﺃﺑﺎ ﺑﻼﻝ ﰲ ﺟﹺﻨﺎﺯ ٍﺓ ﻭﻫﻮ ﻳﻘﻮﻝ ‪ :‬ﻛ ﱡﻞ ﻣِﻴﺘ ﺔٍ ﻇﹶﻨﻮﻥﹲ ﺇﻻ ﻣﻴﺘﺔ ﺍﻟﺸﱠ ﺠﱠﺎﺀ ﻗﺎﻟﻮﺍ ‪ :‬ﻭﻣﺎ ﻣﻴﺘﺔ‬
‫ﻋﻦ ﺃﺑﺎﻥ ﺑﻦ ﻋﺜﻤﺎﻥ ﻗﺎﻝ ‪ :‬ﲰﻌ ُ‬
‫ﺍﻟﺸّ ﺠﱠﺎﺀ ﻗﺎﻝ ‪:‬‬

‫ﺃﺧﺬﻫﺎ ﺯﻳﺎﺩٌ ﻓﻘﻄﻊ ﻳﺪﻳﻬﺎ ﻭﺭﺟﻠﻴﻬﺎ ﻓﻘﻴﻞ ﳍﺎ ‪ :‬ﻛﻴﻒ َﺗ َﺮ ْﻳ َﻦ ﻳﺎ َﺷ ﺠﱠﺎﺀ ﻓﻘﺎﻟﺖ ‪ :‬ﻗﺪ ﺷﻐﻠﲏ ﻫَﻮﻝ ﺍﹸﳌﻄﱠﻠﹶﻊ ﻋﻦ َﺑﺮْﺩ‬
‫ﺣَﺪﻳﺪِﻛﻢ ﻫﺬﺍ ‪( .‬‬
‫ﻚ‬
‫ﻚ ﻓ ﺠَﻤﻌﻮﺍ ﻟﻚ ﲦﻦ ﺧﺎﺩ ﹴﻡ ﻭﻛﺎﻥ ﻟﻚ ﰲ ﺫﻟﻚ ﻣَﺮْﻗﻔﻖٌ ﻭﻛﻔ ْﺘ ِ‬
‫ﺖ ﻟﻨﺎ ﻛﻠﱠﻤْﻨﺎ ﻗﻮ َﻣ ِ‬
‫ﻗﺎﻝ ‪ :‬ﻭﻗﻴﻞ ﻟﺮﺍﺑﻌﺔ ﺍﻟﻘﻴﺴﻴﱠﺔ ‪ :‬ﻟﻮ ﺃ ِﺫ ْﻧ ِ‬
‫ﺍﳋﺪﻣ ﹶﺔ ﻭﺗﻔﺮﱠﻏﺖ ﻟﻠﻌﺒﺎﺩﺓ ﻓﻘﺎﻟﺖ ﻭﺍ ﷲّ ﺇﱐ ﻷﺳﺘﺤﻴﻲ ﺃﻥ ﺃﺳﺄﻝ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﳝﻠﻚ ﺍﻟﺪﻧﻴﺎ ﻓﻜﻴﻒ ﺃﺳﺄﻝ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﻻ‬
 ‫ﳝﻠﻜﻬﺎ ‪.‬‬
‫ﻭﺍﻟﻨﺎﺳﻜﺎﺕ ﺍﳌﺘﺰﻫﺪﺍﺕ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﺍﳌﺬﻛﻮﺭﺍﺕ ﰲ ﺍﻟﺰﱡﻫﺪ ﻭﺍﻟﺮﻳﺎﺳﺔ ﻣﻦ ﻧﺴﺎﺀ ﺍﳉﻤﺎﻋﺔ ﻭﺃﺻﺤﺎﺏ ﺍﻷﻫﻮﺍﺀ ﻓﻤﻦ ﻧﺴﺎﺀ‬
‫ﺍﳉﻤﺎﻋﺔ ‪ :‬ﺃ ﻡﱡ ﺍﻟﺪﺭﺩﺍﺀ ﻭﻣُﻌﺎﺫﺓﹸ ﺍﻟﻌﺪَﻭﻳﺔ ﻭﺭﺍﺑﻌﺔ ﺍﻟﻘﻴﺴﻴﱠﺔ ‪.‬‬

‫ﻭﻣﻦ ﻧﺴﺎﺀ ﺍﳋﻮﺍﺭﺝ ‪ :‬ﺍﻟﺸّﺠﺎﺀ ﻭﲪﺎﺩﺓ ﺍﻟﺼﱡﻔﺮﻳﺔ ﻭﻏﺰﺍﻟﺔ ﺍﻟﺸﱠﻴْﺒﺎﻧﻴﺔ ﻗﹸِﺘ ﹾﻠ َﻦ ﲨﻴﻌﹰﺎ ﻭ ﺻُﻠﺒﺖ ﺍﻟﺸﺠﺎﺀ ﻭﲪﺎﺩﺓ ﻗﺘﻞ ﺧﺎﻟ ُﺪ ﺑﻦ‬
‫ﻋﺘّﺎﺏ ﻏﹶﺰَﺍﻟﺔ ﻭﻛﺎﻧﺖ ﺍﻣﺮﹶﺃ ﹶﺓ ﺻﺎﱀ ﺑﻦ ﻣُﺴﺮﱢﺡ ‪.‬‬
‫ﻭﻣﻦ ﻧﺴﺎﺀ ﺍﻟﻐﺎﻟﻴﺔ ‪ :‬ﺍﳌﻴﻼﺀ ﻭﺣُﻤَﻴﺪﺓ ﻭﻟﻴﻠﻰ ﺍﻟﻨﺎﻋﻈﻴﺔ ‪.‬‬
‫ﳏﻤﺪ ﺑﻦ ﺳﻼﻡ ﻋﻦ ﺍﺑﻦ ُﺟ ْﻌﺪُﺑﺔ ﻗﺎﻝ ‪ :‬ﻣﺎ ﺃﺑﺮﻡ ﻋُﻤﺮ ﺑ ُﻦ ﺍﳋﻄﺎﺏ ﺃﻣﺮﹰﺍ ﻗﻂ ﺇﻻ ﲤﺜﻞ ﺑﺒﻴﺖ ﺷﻌﺮ ‪.‬‬

‫ﺝ ﻟﻴﻜﺘﺐ ﺇﱄﱠ‬
‫ﺏ ﺃﻥ ﺃﻗﺘﻠﻪ ﻭﺇﻥ ﺍﳊﺠﺎ َ‬
‫ﻭﻋﻦ ﺃﺑﺎﻥ ﺑﻦ ﻋﺜﻤﺎﻥ ﻗﺎﻝ ﻋﺒﺪ ﺍﳌﻠﻚ ‪ :‬ﻟﻘﺪ ﻛﻨﺖ ﺃﻣﺸﻲ ﰲ ﺍﻟﺰﱠﺭْﻉ ﻓﺄﺗﱠﻘﻲ ﺍﳉﹸﻨﺪ َ‬
‫ﰲ ﻗﺘﻞ ﻓﺌﺎ ﹴﻡ ﻣﻦ ﺍﻟﻨﺎﺱ ﻓﻤﺎ ﺃﺣ ِﻔﻞﹸ ﺑﺬﻟﻚ ‪.‬‬
‫ﺴﺘْﲏ‬
‫ﻭﻗﻴﻞ ﻟﻪ ﻭﻗﺪ ﺃﻣﺮ ﺑﻀﺮﺏ ﺃﻋﻨﺎﻕ ﺍﻷﺳَﺮﺍﺀ ‪ :‬ﺃ ﹾﻗﺴَﺘﻚ ﺍﳋﻼﻓ ﹸﺔ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻭﻗﺪ ﻛﻨﺖ ﺭﺅﻭﻓﺎﹰ ﻗﺎﻝ ‪ :‬ﻛﻼ ﻣﺎ ﺃﻗ َ‬
‫ﻭﻟﻜﻦ ﺃﻗﺴﺎﱐ ﺍﺣﺘﻤﺎﻝ ﺍﻟﻀﻐﻦ ﻋﻠﻰ ﺍﻟﻀﻐﻦ ‪.‬‬
‫ﺲ ﺍﻟﻨﺤﻮﻱﱡ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﲦﺎﻧﲔ ﻭﻣﺎﺋﺔ ﻫﻮ ﺍﺑﻦ ﲦﺎﻥ ﻭﲦﺎﻧﲔ ﺳﻨﺔ ﻭﻗﺎﻝ ﻳﻮﻧﺲ ‪ :‬ﻣﺎ ﻭﺣﺪﺛﲏ ﳏﻤﺪ ﺑﻦ‬ ‫ﻗﺎﻟﻮﺍ ‪ :‬ﻭﻣﺎﺕ ﻳﻮﻧ ُ‬
‫ﻳَﺴﲑ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮﻭ ﺍﳌﹶﺪَﺍﻳﲏ ‪ :‬ﻟﻮ ﻛﺎﻧﺖ ﺍﻟﺒَﻼﻳﺎ ﺑﺎﳊِﺼﺺ ﻣﺎ ﻧﺎﻟﲏ ﻛﻞ ﻣﺎ ﻧﺎﻟﲏ ‪ :‬ﺍﺧﺘﻠﻔﺖ ﺟﺎﺭﻳﱵ ﺑﺎﻟﺸﺎﺓ ﺇﱃ‬
‫ﻼ‪.‬‬
‫ﻼ ﻭﺍﻟﺸﺎﺓ ﺣﺎﺋ ﹰ‬ ‫ﺍﻟﺘّﻴﺎﺱ ﻭﰊ ﺇﱃ ﲪﻠﻬﺎ ﺣﺎﺟﺔ ﻓﺮﺟﻌﺖ ﺟﺎﺭﻳﱵ ﺣﺎﻣ ﹰ‬
‫ﳏﻤﺪ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺟﺮﻳﺮ ‪ :‬ﺃﻧﺎ ﻻ ﺃﺑﺘﺪﻱ ﻭﻟﻜﲏ ﺃ ْﻋَﺘﺪِﻱ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻘﹶﻴﲏ ‪ :‬ﺃﻧﺎ ﻣﺜﻞ ﺍﻟﻌﻘﺮﺏ ﺃﺿﺮﱡ ﻭﻻ ﺃﻧﻔﻊ ‪.‬‬
‫ﺏ ﰲ ﻛﺒﺎ ﹺﺭ ﻣﺎ ﻳﻨﻔﻌﲏ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻘﻴﲏّ ‪ :‬ﺃﻧﺎ ﺃﺻﺪﻕ ﰲ ﺻﻐﺎﺭ ﻣﺎ ﻳﻀﺮﱡﱐ ﻷﻛﺬ َ‬

‫ﺐ ﺍﻟﻜﺮﺍ ُﻡ ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ‪ :‬ﺍﺳﺘﺮﺍﺡ ﻓﻼﻥﹲ ﻣﻦ ﺣﻴﺚ ﺗﻌ َ‬
‫ﻭﻗﺎﻝ ﺍﳊﺠﺎﺝ ‪ :‬ﺃﻧﺎ ﺣﺪﻳﺪٌ ﺣﻘﻮﺩ ﺣﺴﻮﺩ ‪.‬‬
‫ﲏ ‪ :‬ﺃﻧﺎ ﻻ ﺃﺻﺪُﻕ ﻣﺎﺩﺍﻡ ﻛﺬﰊ ﳜﻔﻰ ‪.‬‬
‫ﻭﺣﺪﺛﲏ ﻧُﻔﹶﻴﻊ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﱄ ﺍﻟ ﹶﻘ ْﻴ ﹺ‬
‫ﻗﺎﻝ ‪ :‬ﻭﺫﹸﻛﺮ ﺷﺒﻴﺐ ﺑﻦ ﺷﻴﺒﺔ ﻋﻨﺪ ﺧﺎﻟﺪ ﺑﻦ ﺻﻔﻮﺍﻥ ﻓﻘﺎﻝ ﺧﺎﻟﺪ ‪ :‬ﻟﻴﺲ ﻟﻪ ﺻﺪﻳﻖ ﰲ ﺍﻟﺴﺮ ﻭﻻ ﻋﺪﻭﱞ ﰲ ﺍﻟﻌﻼﻧﻴﺔ ‪( .‬‬
‫ﺕ ﺳﻌﺪٌ ﻋﻠﻰ ﺷَﺒﻴﺒﹺﻬﺎ ** ﻋﻠﻰ ﻓﺘﺎﻫﺎ ﻭﻋﻠﻰ ﺧﻄﻴﺒﻬﺎ ( ) ِﻣ ْﻦ ﻣﻄﻠﻊ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﳔﻴﻠﺔ ﰲ ﺷﺒﻴﺐ ﺑﻦ ﺷﺒﻴﺒﺔ ‪ ) :‬ﺇﺫﺍ ﻏ َﺪ ْ‬
‫ﺖ ﻣِﻦ ﻛﺜﺮﻬﺗﺎ ﻭﻃِﻴﺒﻬﺎ (‬
‫ﺠ ْﺒ َ‬
‫ﺍﻟﺸﻤﺲ ﺇﱃ ﻣﻐﻴﺒﻬﺎ ** ﻋ ﹺ‬

‫‪ | ٢٠١٠ ISLA MICBOOK.WS‬جميع الحقوق متاحة لج ميع المسل مين‬

 ‫ﻛﺘﺎﺏ ‪:‬ﺍﳊﻴﻮﺍﻥ‬
‫ﺍﳌﺆﻟﻒ ‪ :‬ﺃﺑﻮ ﻋﺜﻤﺎﻥ ﻋﻤﺮﻭ ﺑﻦ ﲝﺮ ﺍﳉﺎﺣﻆ‬

‫ﻭﻗﺎﻝ ﺣﺴﲔ ﺑﻦ ﺃﰊ ﻋﻠﻲ ﺍﻟﻜﺮﺧﻲ ‪ :‬ﺃﻧﺎ ﺇﻧﺴﺎﻥ ﻻ ﺃﺑﺎﱄ ﻣﺎ ﺍﺳﺘﻘﺒﻠﺖ ﺑﻪ ﺍﻷﺣﺮﺍﺭ ‪ .‬ﻭﻗﺎﻝ ﻋَﻤﺮﻭ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ‪ :‬ﺇﳕﺎ‬
‫ﺖ ﺍﳌﺮﻭﺀﺓ‬
‫ﺖ ﺍﻟﻠﺬﱠﺓ ﻭﻫﺘﻜ َ‬
‫ﻂ ﻋﻦ ﺷﻲﺀ ﻣﻦ ﺍﻟﻘﺒﻴﺢ ﻓﻘﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ‪ :‬ﻧﻠ َ‬ ‫ﻗﻮﻳﺖ ﻋﻠﻰ ﺧﺼﻤﻲ ﺑﺄﱐ ﱂ ﺃﺗﺴﺘﱠ ْﺮ ﻗ ﱡ‬
‫ﺖ‬
‫ﻭﻏﻠﺒﺘﻚ ﺍﻟﻨﻔﺲ ﺍﻟﺪﱠﻧﻴﺔ ﻓﺄ َﺭﺗْﻚ ﻣﻜﺮﻭَﻩ ﻋﻤﻠﻚ ﳏﺒﻮﺑﹰﺎ ﻭﺷﻲﺀ ﻗﻮﻟﻚ ﺣﺴﻨﹰﺎ ﻭﻣﻦ ﻛﺎﻥ َﻋﻠﹶﻰ ﻫﺬﺍ ﺍﻟﺴﺒﻴﻞ ﱂ ﻳﺘﻠﻔ ْ‬
‫ﺙ ﺑﺸ ﹴﺮ ﻳﻔﻌﻠﻪ ‪.‬‬
‫ﺇﱃ ﺧﲑ ﻳﻜﻮﻥ ﻣﻨﻪ ﻭﱂ ﻳﻜﺘﺮ ﹾ‬
‫ﻒ ﻣﺎﻟﻚ ** ﻓﺄﺻﺒﺢ ﻳﺒﻐﻲ ﻧﻔﺴَﻪ ﻣﻦ ﻳُﺠﲑُﻫﺎ ( ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‬ ‫ﲑ ﺍﻟﻨﺎﺱ ﻣﻦ ﺳﻴ ِ‬ ‫ﻭﻗﺎﻝ ﺍﻟﻔﺮﺯﺩﻕ ‪ ) :‬ﻭﻛﺎﻥ ﻳُﺠ ُ‬
‫ﺠْﺒﺖُ ﻋﻦ ﺍﻟﺒﺎﺏ ﺍﻟﺬﻱ ﺃﻧﺎ ﺣﺎﺟﺒُﻪ ( ﻭﻣﻦ ﻫﺬﺍ‬
‫ﺐ ﺍﻹﺫ ﹶﻥ ﺑﻌﺪ ﻣﺎ ** ﺣُ ﹺ‬
‫ﻗﻮﻝ ﺍﻟﺘﱡﻮ ﺕّ ﺍﻟﻴﻤﺎﱐﱢ ‪ ) :‬ﻋَﻠﹶﻰ ﺃﻱﱠ ﺑﺎﺏ ﺃﻃﹸﻠ ُ‬
‫ﺖ ﻛﹶﺎﻟ َﻐﺼﱠﺎ ِﻥ ﺑﺎﳌﺎﺀ ﺍﻋﺘﺼﺎﺭﻱ ( ﻭﻗﺎﻝ ﺯُﻫﲑ ‪) :‬‬
‫ﺍﻟﺸﻜﻞ ﻗﻮ ﹸﻝ ﻋﺪﻱﱢ ﺑﻦ ﺯﻳﺪ ‪ ) :‬ﻟﻮ ﺑﻐﲑ ﺍﳌﺎﺀ ﺣَﻠﹾﻘِﻲ ﺷﺮﹺﻕٌ ** ﻛﻨ ُ‬
‫ﺨﻴﱢ ﹺﻢ (‬
‫ﺿ ﹺﺮ ﺍﳌَﺘ َ‬
‫ﺼﻲﱠ ﺍﳊﺎ ِ‬
‫ﺿ ْﻌ َﻦ ِﻋ ِ‬
‫ﻓﻠﻤﺎ َﻭ َﺭ ْﺩ ﹶﻥ ﺍﳌﺎ َﺀ ُﺯﺭْﻗﹰﺎ ﲨﺎﻣُﻪ ** ﻭ َ‬

‫ﺢ ﺑﻜﻞ ﻭﺍ ِﺩ‬‫ﺼﻌَﺒﹰﺎ ﻋﲏ ﺭﺳﻮ ﹰﻻ ** ﻭﻫﻞ ﻳُﻠﻔﹶﻰ ﺍﻟﻨﺼﻴ ُ‬ ‫ﻭﻛﺘﺐ ﺳُ ﻮَﻳﺪ ﺑﻦ ﻣﻨﺠﻮﻑ ﺇﱃ ﻣُﺼﻌﺐ ﺑﻦ ﺍﻟﺰﺑﲑ ‪ ) :‬ﻓﺄﺑْﻠ ﹾﻎ ُﻣ ْ‬
‫( ﻭﺣﺪﺛﲏ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﻗﺎﻝ ‪ :‬ﻛﺘﺐ ﺷﻴﺦٌ ﻣﻦ ﺃﻫﻞ ﺍﻟﺮﻱّ َﻋﻠﹶﻰ ﺑﺎﺏ ﺩﺍﺭﻩ ‪ :‬ﺟﺰﻯ ﺍﻟﻠﹼﻪ ﻣﻦ ﻻ ﻳﻌﺮﻓﻨﺎ‬
‫ﻂ ﺇﻻ ﻣﻨﻬﻢ ﻭﺃﻧﺸﺪﱐ ﺍﻟﻨﻬﺸﻠﻲﱡ‬ ‫ﺕﻗ ﱡ‬
‫ﻭﻻ ﻧﻌﺮﻓﻪ ﺧﲑﹰﺍ ﻓﺄﻣّﺎ ﺃﺻﺪﻗﺎﺅﻧﺎ ﺍﳋﺎﺻﺔ ﻓﻼ ﺟﺰﺍﻫ ُﻢ ﺍﷲ ﺧﲑﹰﺍ ﻓﺈﻧﺎ ﱂ ﻧُ ْﺆ َ‬
‫ﻼ‬
‫ﺤ ﹺﻞ ﺟَﺎﻧﹺﻴﻬﺎ ( ﻭﻭﺻﻒ ﺁﺧﺮ ﳔ ﹰ‬
‫ﺾ ﺍﻟﻨﱠ ْ‬
‫ﱐ َﺑ ْﻴ ﹺ‬
‫ﻼ ‪ ) :‬ﺗﺮﻯ ﳐﺎﺭﻓﹶﻬﺎ ﺛِﻨَﻴ ْﻲ ﺟﻮﺍﻧﺒﻬﺎ ** ﻛﹶﺄﻥﱠ ﺟﺎ ﹶ‬
‫ﻷﻋﺮﺍﰊ ﻳﺼﻒ ﹾﳔ ﹰ‬
‫ﻓﻘﺎﻝ ‪ :‬ﺇﺫﺍ ﻋَﻼ ِﻗﻤﱠﺘَﻬﺎ ﺍﻟﺮﱠﺍﻗﻲ ﺃ َﻫﻞﹼ ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬

‫ﺖ ﻣَﻌﺎﺷِﺮﹰﺍ ُﻳﺜﹾﲎ ﻋﻠﻴﻬﻢ ** ﺇﺫﺍ َﺷﺒﹺﻌﻮﺍ‬

‫ﺡ ( ) ﺭﺃﻳ ُ‬‫) ﻭﻣﻦ َﺗ ﹾﻘ ِﻠ ﹾﻞ ﺣﻠﻮَﺑﺘُﻪُ ﻭَﻳ ْﻨ ﹸﻜ ﹾﻞ ** ﻋﻦ ﺍﻷﻋﺪﺍﺀ َﻳ ْﻐَﺒﻘﹸﻪُ ﺍﻟﻘﹶﺮﺍ ُ‬
‫ﺴ َﻖ ﻋﻨﺪ ﻫُﻢ ﺿَﻴﺎﺡُ ( ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﺍﻟﺒﺎﺋﺘﲔ‬ ‫ﺼ ﹺﺮﻣُﻮ ﹶﻥ ﳍ ُﻢ ﺳُﺠُﻮﺩﹰﺍ ** ﻭﺇﻥ ﱂ ﻳُ ْ‬‫ﺡ ( ) ﻇ ﱡﻞ ﺍ ﹸﳌ ْ‬ ‫ﻭﺃﹶﻭ ُﺟ ُﻬ ُﻬ ْﻢ ِﻗﺒَﺎ ُ‬
‫ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﺑﻴﻮﻬﺗ ُﻢ ** ﻭﻟﻮ ﻳﺸﺎﺅﻭﻥ ﺁﻳﺒﻮﺍ ﺍﳊﻲّ ﺃ ْﻭ ﻃﺮَﻗﻮﺍ ( ﻳﻘﻮﻝ ‪ :‬ﻟﺮَﻏﺒﺘﻪ ﰲ ﺍﻟﻘِﺮَﻯ ﻭﰲ ﻃﻌﺎﻡ ﺍﻟﻨﺎﺱ ﻳﺒﻴﺖ ﻬﺑ ْﻢ‬
‫ﻉ ﺃﻫﻠﹶﻪ ﻭﻟﻮ ﺷﺎﺀ ﺃ ﹾﻥ ﻳﺒﻴﺖ ﻋﻨﺪﻫﻢ ﻟﹶﻔﻌﻞ ‪ ) .‬ﺗَﻘﺮﹺﻱ ﻗﺪﻭﺭُﻫﻢ ُﺳﺮﱠﺍ َﺀ ﻟﻴﻠ ﹺﻬﻢُ ** ﻭﻻ ﻳﺒﻴﺘﻮﻥ ﺩﻭﻥ ﺍﳊﻲﱢ ﺃﹶﺿﻴﺎﻓﺎ (‬
‫ﻭﻳﺪ ُ‬
‫ﻭﻗﺎﻝ ﺟﺮﻳﺮ ‪ ) :‬ﻭﺇﱐ ﻷ ْﺳﺘَﺤﻴﻲ ﺃﺧِﻲ ﺃﻥ ﺃﺭﻯ ﻟﻪ ** ﻋَﻠﻲﱠ ﻣﻦ ﺍﳊﻖ ﺍﻟﺬﻱ ﻻ ﻳَﺮﻯ ِﻟﻴَﺎ (‬

‫ﻗﺎﻝ ‪ :‬ﺃﺳﺘﺤﻴﻲ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻋﻨﺪﻱ ﻳﺪٌ ﻭﻻ ﻳﺮﻯ ﱄ ﻋﻨﺪَﻩ ﻣﺜﻠﻬﺎ ‪.‬‬

‫ﺖ ﺑﺄ ﻭْﺟﺎ ﹺﻝ ( ﻗﺎﻝ ‪ :‬ﻭﻫﻮ ﻛﻘﻮﻟﻪ ‪:‬‬
‫ﻭﻗﺎﻝ ﺍﻣﺮﺅ ﺍﻟﻘﻴﺲ ‪ ) :‬ﻭﻫ ﹾﻞ ﻳﻨﻌ ْﻤ َﻦ ﺇﻻ ﺧ ِﻠﻲﱞ ﻣﻨﻌﱠﻢٌ ** ﻗﻠﻴ ﹸﻞ ﺍﳍﻤﻮﻡ ﻣﺎ ﻳﺒﻴ ُ‬
‫ﺡ ﻣﻦ ﻻ ﻋ ﹾﻘ ﹶﻞ ﻟ َﻪ ﻭﺃﻧﺸﺪ ﻣﻊ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻗﻮﻝ ﻋﻤﺮ ﺑﻦ ﺃﰊ ﺭﺑﻴﻌﺔ ﻭﳛﻜﻰ ﺃﻥ ﺍﳌﻨﺼﻮﺭ ﻛﺎﻥ ﻳﻌﺠﺒُﻪ ﺍﻟﻨﺼﻒ‬ ‫ﺍﺳﺘﺮﺍ َ‬
‫ﺍﻷﺧﲑ ﻣﻦ ﺍﻟﺒﻴﺖ ﺍﻟﺜﺎﱐ ﺟﺪّﹰﺍ ﻭﻳﺘﻤﺜﻞ ﺑﻪ ﻛﺜﲑﹰﺍ ﺣﱵ ﺍﻧﺘﻘﺪﻩ ﺑﻌﺾ ﻣﻦ ﻗﻀﻰ ﺑﻪ ﻋﻠﻴﻪ ﺃﹶﻥ ﺍﳌﻌﲎ ﻗﺪﱠ َﻣﻪُ ﺩﻫﺮﹰﺍ ﻭﻛﺎﻥ‬
‫ﺠﺒَﻬﺎ ﻣﻦ ﻋﻴﺸﻬﺎ ِﻇ ﱡﻞ ﹸﻏ ْﺮﻓﹶﺔ ** ﻭ َﺭﻳﱠﺎ ﹸﻥ ُﻣ ﹾﻠَﺘﻒﱡ‬‫ﺍﺳﺘﺤﺴﺎﻧﻪ ﻋﻦ ﻓﻀﻞ ﻣﻌﺮﻓﺘﻪ ﺑﺈﺣﻘﺎﻗﻪ ﻓﻴﻪ ﻭﺻﻮﺍﺏ ﻗﻮﻟﻪ ‪ ) :‬ﻭﺃﻋ َ‬
‫ﺴ َﻬﺮُ ( ﻭﺃﻧﺸﺪ ‪ ) :‬ﺇﺫﺍ ﺍ ْﺑَﺘ َﺪ َﺭ‬ ‫ﺖ ﻟﺸﻲﺀ ﺁﺧﺮ ﺍﻟﺪﻫ ﹺﺮ َﺗ ْ‬‫ﺍﳊﺪﺍﺋِﻖ ﺃﺧَﻀ ُﺮ ( ) ﻭﻭﺍ ﹴﻝ ﹶﻛﻔﹶﺎﻫﺎ ﻛﻞﱠ ﺷﻲﺀ َﻳ ُﻬﻤﱡﻬﺎ ** ﻓﻠﻴَﺴ ْ‬
‫ﻼ ** ﺃﻗﺎﻣﻮﺍ ﺭُﺗﻮﺑﹰﺎ ﰲ‬
‫ﺱ ﺍﳌﻜﺎﺭ َﻡ ﻭﺍﻟ ُﻌ ﹶ‬
‫ﺱ ﺍﳌﻌﺎﱄ ﺭﺃﻳﺘﻬ ْﻢ ** ﻭﻗﹸﻮﻓﹰﺎ ﺑﺄﻳﺪﻳﻬﻢ ﻣﺴُﻮ ُﻙ ﺍﻷﺭﺍﻧﺐ ( ) ﺇﺫﺍ ﺍﺑﺘﺪ َﺭ ﺍﻟﻨﺎ ُ‬‫ﺍﻟﻨﺎ ُ‬
‫ﺝ ﺍﻟﻠﻬﺎﺟ ﹺﻢ (‬
‫ﺍﻟﻨﱡﻬُﻮ ﹺ‬
 ‫ﳜﹾﱪ ﺃﻬﻧﻢ ﻳﺴﺄﻟﻮﻥ ﺍﻟﻨﺎﺱ ﻭﺍﻟﻨﻬﺞ ﻭﺍﻟﻠﻬْﺠﻢ ‪ :‬ﺍﻟﻄﺮﻳﻖ ﺍﻟﻮﺍﺳﻊ ‪.‬‬
‫ﺙ ﻭﺇﻥ ﻳﻜﺜ ْﺮ ﹶﻥ ﻳﻮﻣﹰﺎ ﻓﺄﺭﺑ ُﻊ ( ) ُﻧ ِﻤﺪﱡﻫ ُﻢ ﺑﺎﳌﺎﺀ ﻻ ِﻣ ْﻦ ﻫَﻮﺍﹺﻧ ﹺﻬ ْﻢ **‬
‫ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) :‬ﻟﻨﺎ ﺇﺑﻞﹲ ﻳَﺮﻭﻳﻦ ﻳﻮﻣﹰﺎ ﻋِﻴﺎﻟﹶﻨﺎ ** ﺛﻼ ﹸ‬
‫ﻭﻟ ِﻜ ْﻦ ﺇﺫﺍ ﻣَﺎ ﻗﻞﱠ ﺷﻲﺀٌ ﻳﻮﺳﱠ ُﻊ (‬
‫ﻉ ﺩﻋﺎ‬‫ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) :‬ﻣﻦ ﺍ ﹸﳌ ْﻬﺪَﻳﺎﺕ ﺍﳌﺎ َﺀ ﺑﺎﳌﺎﺀ ﺑﻌﺪﻣﺎ ** ﺭﻣﻰ ﺑﺎﳌﻘﺎﺩﻱ ﻛ ﱡﻞ ﻗﺎ ٍﺩ ﻭﻣُ ْﻌَﺘ ﹺﻢ ( ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) :‬ﻭﺩﺍ ﹴ‬
‫ﻼ ﻻ ﻳﻬﺘﺪﻱ ِﻟﻤَﺒﻴﺘﻪ ** ﻣﻦ ﺍﻟﻠﻮﻡ ﺣﱴ‬ ‫ﺥ ﺳُﺪﻭﻟﹶﻪ ** ﺭﺟﺎ َﺀ ﺍﻟ ِﻘﺮَﻯ ﻳﺎ ﻣُﺴﻠ َﻢ ﺑ َﻦ ﺣِﻤﺎ ﹺﺭ ( ) ﺩَﻋﺎ ﺟُ َﻌ ﹰ‬ ‫ﻭﺍﻟﻠﻴ ﹸﻞ ﻣُﺮ ﹴ‬
‫ﺡ ﰲ ﺍﻟﻨﻴﻞ‬‫ﻳﻬﺘﺪﻱ ﺍﺑﻨُﻮﺑﺎ ﹺﺭ ( ﻭﻗﺎﻝ ﺍﳊﺴﻦ ﺑﻦ ﻫﺎﻧﺊ ‪ ) :‬ﹶﺃﺿْﻤﺮﺕُ ﻟﻠﻨﱢﻴﻞ ِﻫﺠْﺮﺍﻧﹰﺎ ﻭﻣَﻘﻠﻴ ﹰﺔ ** ﺇﺫ ﻗﻴﻞ ﱄ ﺇﳕﺎ ﺍﻟﺘﱢﻤﺴﺎ ُ‬
‫ﺐ ** ﻓﻤﺎ ﺃﺭﻯ ﺍﻟﻨّﻴ ﹶﻞ ﺇﻻ ﰲ ﺍﻟﺒﻮﺍﻗﻴﻞ (‬ ‫ﲔ ﻣﻦ ﻛﹶﺜ ﹴ‬ ‫ﻱ ﺍﻟ َﻌ ﹺ‬
‫( ) ﻓﻤﻦ ﺭﺃﹶﻯ ﺍﻟﻨﱢﻴﻞ ﺭﺃ َ‬

‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﻴﱠﺎﺩﺓ ‪ ) :‬ﻓﺈﻥ ﺍﻟﺬﻱ ﻭﻻﹼ َﻙ ﺃ ْﻣ َﺮ ﲨﺎﻋ ٍﺔ ** ﻷﻧ ﹶﻘﺺُ ﻣَﻦ ﳝﺸﻲ ﻋﻠﻰ ﻗﹶﺪﻡ ﻋْﻘﻼ ( ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻗﻮﻟﻪ ‪:‬‬
‫ﺸﺮﱠِﺓ ﺍﳋﻴﻞ ﺗﺒﻘﹶﻰ ﻋﻨﺪ ِﻣﺬﹾﻭﺩِﻫﺎ **‬ ‫ﺸﺮﹺﻱ ﺍﻟﺘﱠﻤﺮ ﻭﺍﻟﺴﱠﻤﻜﺎ ( ) ﹶﻛ ِ‬ ‫ﺸﻂﱢ ِﺩ ْﺟﻠﹶﺔ َﻳ ْ‬
‫) ﺇﱐ ﺭﺃﻳﺖ ﺃﺑﺎ ﺍﻟﻌﻮﺭﺍﺀ ﻣُﺮﺗﻔﻘﹰﺎ ** ﺑ َ‬
‫ﻚ ﰲ ﺁﺛﺎ ﹺﺭ ﺳﺎ َﺩﺗِﻨﺎ ** ﻭﻣﻦ ﺗﻜ ْﻦ ﺃﻧﺖ ﺳﺎﻋﻴﻪ ﻓﻘﺪ ﻫَﻠﻜﺎ ( ﻭﻣﻦ‬ ‫ﺕ ﺃﹶﻋﻠﻢ ﺇ ﹾﺫ ﹶﻗﻔﱠﻰ ﲟﻦ ﺗﺮﻛﺎ ( ) ﻫَﺬِﻱ ﻣﺴﺎﻋﻴ َ‬ ‫ﻭﺍﳌﻮ ُ‬
‫ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻗﻮﻟﻪ ‪ ) :‬ﻭﺭﹺﺛﻨﺎ ﺍﺠﻤﻟ َﺪ ﻋﻦ ﺁﺑﺎﺀ ﺻِﺪﻕ ** ﺃﺳﺄﻧﺎ ﰲ ﺩﻳﺎﺭﻫﻢ ﺍﻟﺼﱠﻨﻴﻌَﺎ ( ) ﺇﺫﺍ ﺍﺠﻤﻟ ُﺪ ﺍﻟﺮﻓﻴ ُﻊ ﺗﻌﺎﻭﺭﺗْﻪ **‬
‫ﺐ ﶈﹰﺎ ﻣﻦ ﺳُﻬﻴﻞ ﻛﺄﻧﻪ ** ﺇﺫﺍ ﻣﺎ َﺑﺪَﺍ ﰲ ُﺩﺟْﻴﹶﺔ ﺍﻟﻠﻴﻞ‬ ‫ﻭُﻻﺓ ﺍﻟﺴﱡﻮﺀ ﺃﻭﺷﻚ ﺃﻥ ﻳﻀِﻴﻌﺎ ( ﻭﻗﺎﻝ ﺟﹺﺮﺍﻥ ﺍﻟَﻌ ْﻮ ِﺩ ‪ ) :‬ﺃﹸﺭﺍﻗ ُ‬
‫ﻑ(‬
‫ﻳﻄﺮ ُ‬

‫ﻀﺢُ ( ﻭﻛﺎﻥ ﺃﺑﻮ ﻋﺒﺎ ِﺩ ﺍﻟﻨﱡﻤﲑﻱﱡ ﺃﺗﻰ ﺑﺎﺏ‬‫ﻭﻗﺎﻝ ‪ ) :‬ﻭﹶﻟ ْﻢ ﹶﺃ ﹺﺟ ِﺪ ﺍﳌﻮﻗﻮ ﹶﺫ ﺗُﺮﺟﻰ ﺣﻴﺎﺗُﻪ ** ﺇﺫﺍ ﱂ ﻳﺮﻋْﻪ ﺍﳌﺎ ُﺀ ﺳﺎﻋ ﹶﺔ ﻳُﻨ َ‬
‫ﺑﻌﺾ ﺍﻟﻌﻤﺎﻝ ﻳﺴﺄﻟﻪ ﺷﻴﺌﹰﺎ ﻣﻦ ﻋﻤﻞ ﺍﻟﺴﻠﻄﺎﻥ ﻓﺒﻌﺜﻪ ﺇﱃ ﹸﺃﺳْﺘﻘﹶﺎﻧَﺎ ﻓﺴﺮﻗﻮﺍ ﻛﻞ ﺷﻲﺀ ﰲ ﺍﻟَﺒﻴْﺪﺭ ﻭﻫﻮ ﻻ ﻳﺸﻌﺮ ﻓﻌﺎﺗﺒﻪ‬
‫ﺖ ﺍﻟﻘﹸﺪَﺍﻣﻰ ( ) ﻭﺇﺫﺍ ﻣﺎ ﺃﹸﺭﺳﻞ ﺍﻟﺒﺎ ** ﺯﹺﻱ‬
‫ﰊ ﺍﻟﺺﱠ ** ﻋْﻮ ﻓﺄﻭﻫْﻨ َ‬ ‫ﺖ َ‬
‫ﺼ َ‬‫ﰲ ﺫﻟﻚ ﻓﻜﺘﺐ ﺇﻟﻴﻪ ﺃﺑﻮ ﻋﺒّﺎﺩ ‪ ) :‬ﻓﺘﻘﻨﱠ ْ‬
‫ﻋَﻠﹶﻰ ﺍﻟﺼﻌْﻮ َﺗﻌَﺎﻣَﻰ (‬
‫ﺃﺭﺍﺩ ﻗﻮﻝ ﺃﰊ ﺍﻟﻨﺠﻢ ﰲ ﺍﻟﺮﺍﻋﻲ ‪ ) :‬ﳝﺮﱡ ﺑﲔ ﺍﻟﻐﺎﻧﻴﺎﺕ ﺍﳉﻬﱠ ﹺﻞ ** ﻛﺎﻟﺼﻘﺮ ﳚﻔﻮ ﻋﻦ ﻃِﺮﺍ ِﺩ ﺍﻟﺪﱡﺧّ ﹺﻞ (‬

‫ﻭﺑﺎﺕ ﺃﺑﻮ ﻋﺒّﺎ ِﺩ ﻣﻊ ﺃﰊ ﺑﻜﺮ ﺍﻟﻐِﻔﺎﺭﻱّ ﰲ ﻟﻴﺎﱄ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﰲ ﺍﳌﺴﺠﺪ ﺍﻷﻋﻈﻢ ﻓﺪ ﺏّ ﺇﻟﻴﻪ ﻭﺃﻧﺸﺄ ﻳﻘﻮﻝ ‪ ) :‬ﻳﺎ‬
‫ﺖ ﺇﻟﻴﻪ ﺑﻌﺪ ﻣﺎ ﻗﺪ ﻣﻀﻰ ** ﺛﹸﻠﹾﺚﹲ ﻣﻦ ﺍﻟﻠﻴﻞ ﻋﻠﻰ ﻗ ْﺪ ﹺﺭ ( )‬ ‫ﻟﻴﻠ ﹰﺔ ﱄ ﺑﺖﱡ ﺃﻟﹾﻬُﻮ ﻬﺑﺎ ** ﻣﻊ ﺍﻟﻐِﻔﺎﺭﻱﱢ ﺃﰊ ﺑﻜ ﹺﺮ ( ) ﻗﻤ ُ‬
‫ﰲ ﻟﻠﺔ ﺍﻟﻘ ْﺪ ﹺﺭ ﻓﻴﺎ َﻣ ْﻦ ﺭﺃﻯ ** ﺃ َﺩﺏﱠ ﻣﻨﱢﻲ ﻟﻴﻠ ﹶﺔ ﺍﻟ ﹶﻘ ْﺪ ﹺﺭ ( ) ﻣﺎ ﻗﺎﻡ ﺣَﻤْﺪﺍﻥﹲ ﺃﺑﻮ ﺑﻜ ﹺﺮ ** ﺇﻻ ﻭﻗﺪ ﺃﻓ َﺰ َﻋﻪُ ﻧَﺨْﺮﻱ (‬
‫ﻱ ** ﹴﺭ ﻋﻈﻴﻢ ﺍﻟﻘِﻮﻯ‬ ‫ﺖ ( ) ﻭﺇﺫﺍ ﱂ ُﺗﻨَﻚ ﺑﺄ ْ‬
‫ﺖ ** ﻟﺸﻘﺎﺋﻲ ﻭﻗﺪ ﹶﻃَﻐ ْ‬
‫ﻭﻗﺎﻝ ﰲ ﻗﻠﹾﺒﺎ ﹶﻥ ﺻﺪﻳﻘﺘِﻪ ‪ ) :‬ﺇﻥﱠ ﻗﻠﺒﺎ ﹶﻥ ﻗﺪ َﺑَﻐ ْ‬
‫ﺖ ( ﻭﻗﺎﻝ ﻣﺴﻜﲔٌ ﺍﻟﺪﱠﺍﺭﻣﻲ ‪ ) :‬ﻟﺪَﻯ ﻛﻞﱢ ﻗﺮﻣﻮﺹ ﻛﺄﻥﱠ ﻓﺮﺍﺧ َﻪ ** ﻛﹸﻠﹰﻰ ﻏﲑ ﺃﻥ ﻛﺎﻧﺖ ﳍﻦﱠ ﺟُﻠﻮ ُﺩ (‬ ‫ﺑﻜ ْ‬

‫ﲑ ﻛﺎ ﹴﰎ ** ﻭﻟﻜﻨﻪ ﰲ‬
‫ﺖ ﻋﻠﻰ ﺍﻟﺴّﺮﱢ ﺍﻣْﺮﹰﺃ ﻏ َ‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻷﺳﻮﺩ ﺍﻟﺪﺅﱄ ﻭﺍﲰﻪ ﻇﺎﱂ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺳﻔﻴﺎﻥ ‪ ) :‬ﺃ ِﻣ ْﻨ َ‬
‫ﺖ ﻣﱴ ﱂ َﺗﺮْﻉ ﺳِﺮﱠﻙ‬
‫ﺏ ( ) ﻭﻛﻨ َ‬ ‫ﺕ ﹺﺑﹶﺜﻘﹸﻮ ﹺ‬
‫ﺱ ﺣﺘﱠﻰ ﹶﻛﹶﺄﻧﱠﻪُ ** ﺑﻌَﻠﻴﺎﺀ ﻧﺎﺭٌ ﺃﹸﻭ ِﻗ َﺪ ْ‬
‫ﻉ ﹺﺑ ِﻪ ﰲ ﺍﻟﻨﺎ ﹺ‬
‫ﺐ ( ) ﺃﺫﺍ َ‬
‫ﲑ ﻣُﺮﻳ ﹺ‬
‫ﺢﻏُ‬
‫ﺍﻟﻨﺼ ﹺ‬
‫ﺐ(‬
‫ﺤﻪُ ﹺﺑﻠﹶﺒﻴ ﹺ‬
‫ﺕ ﻧﺼ َ‬
‫ﺤﻪُ ** ﻭﻣﺎ ﻛ ﱡﻞ ﻣﺆ ٍ‬
‫ﺼَ‬‫ﻚ ﻧُ ْ‬
‫ﺐ ( ) ﻭﻣﺎ ﻛﻞ ﺫﻱ ﹸﻟﺐﱟ ﲟ ﺆْﺗﻴ َ‬ ‫ﺗﻨﺘﺸ ْﺮ ** ﻗﻮﺍﺭﻋُﻪ ِﻣ ْﻦ ﳐﻄﺊ ﻭﻣُﺼﻴ ﹺ‬
‫ﺖ ﻣﻈﻠﻮﻣﹰﺎ ﻓﻼ‬ ‫ﺐ ( ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ ‪ ) :‬ﺇﺫﺍ ﻛﻨ َ‬ ‫) ﻭﻟﻜﻦ ﺇﺫﺍ ﻣﺎ ﺍﺳَﺘﺠْﻤﻌﺎ ﻋﻨﺪ ﻭﺍﺣ ٍﺪ ** ﻓﺤﻖّ ﻟﻪ ِﻣ ْﻦ ﻃﺎﻋٍﺔ ﹺﺑﻨَﺼﻴ ﹺ‬
 ‫ﺡ ** ﻣﻘﺎﻟﺘﻬﻢ‬
‫ﺖ ﺍﻟﻈﱠﺎ ﹸﱂ ﺍﻟﻘﻮ َﻡ ﻓﺎﻃﱠ ﹺﺮ ْ‬
‫ﺖ ﺃﻧ َ‬
‫ﺐ ( ) ﻭَﺇﻥ ﻛﻨ َ‬ ‫ﻀ ﹺ‬‫ﻒ ﻭﺍ ﹾﻏ َ‬
‫ﻒ ﺭﺍﺿﻴﹰﺎ ** َﻋ ﹺﻦ ﺍﻟﹶﻘ ْﻮ ﹺﻡ ﺣﺘﱠﻰ ﺗﺄﺧُ ﹶﺬ ﺍﻟﻨﺼ َ‬
‫ﺗُﻠ َ‬
‫ﺐ(‬‫ﻚ ﺍﳊﻖﱠ ِﻣ ْﻦ ﻛﻞﱢ ﻣَﺠﻠ ﹺ‬ ‫ﺏ ﻋﻠﻴ َ‬
‫ﺏ ﺑﺬﻱ ﺟﻬ ﹴﻞ ﻭﺑﺎﻋ ْﺪ ﺑﻌﺎ ﹴﱂ ** ﺟَﻠﻮ ﹴ‬ ‫ﺐ ( ) ﻭﻗﺎ ﹺﺭ ْ‬‫ﻭَﺃﺷْﻐﺐ ﻬﺑﻢ ﻛﻞ ﻣَﺸ َﻐ ﹺ‬

‫ﺏ ( ) ﻭﻻ ﺗُ ﹾﺬ ِﻋَﻨ ْﻦ ﻟﻠﺤﻖﱢ ﻭﺍﺻﱪ ﻋﻠﻰ‬

‫ﺲ ﻭﺇﻥ ﻫﻢ ﺗﻘﺎ َﻋﺴُﻮﺍ ** ﻟﻴﺴﺘﻤﺴﻜﻮﻥ ﳑﺎ ﻭﺭﺍﺀﻙ ﻓﺎﺣ َﺪ ﹺ‬
‫) ﻓﺈﻥ َﺣﺪِﺑﻮﺍ ﻓﺎﻗ َﻌ ْ‬
‫ﺏ(‬‫ﺖ ﻣﺎ ﱂ ﲡﺮ ﹺ‬ ‫ﺖ ﺃﹶﻗﻀِﻲ ﻟﻠﺒﻌﻴﺪ ﻋﻠﻰ ﺃﰊ ( ) ﻓﺈﱐ ﺍﻣﺮ ﺅٌ ﺃﺧﺸَﻰ ﺇﳍﻲ ﻭﺃﹶﺗﱠﻘﻲ ** ﻣَﻌﺎﺩﻱ ﻭﻗﺪ ﺟﺮّﺑ ُ‬ ‫ﺍﻟﱵ ** ﻬﺑﺎ ﻛﻨ ُ‬
‫ﺖ **‬‫ﺖ ( ) ﻣُ ﻮَﻃﱢﻦٌ ﻧﻔﺴﻲ ﻋﻠﻰ ﻣﺎ َﺧﻴﱠﹶﻠ ْ‬ ‫ﺖ ** ﰲ َﻣ ْﻮ ِﻃ ﹴﻦ ﻳَﺨﺸﻰ ﺑﻪ ﺍﻟﻘﻮ ُﻡ ﺍﻟ َﻌَﻨ ْ‬
‫ﺕ ﰲ ﺍﻟﻘﻮﻡ َﻋ ﹶﻠ ْ‬‫) ﺇﱐ ﺇﺫﺍ ﺍﻷﺻﻮﺍ ُ‬
‫ﺾ ﻣﻨﻬﺎ ﺻﺮﻳﺮﺍ‬ ‫ﻕ ﺧﻔﺎﻑ ﺍ ﹸﳌﺘُﻮ ِﻥ ** ﺗﺴﻤ ُﻊ ﻟﻠَﺒ ْﻴ ﹺ‬ ‫ﺾ ﺭﹺﻗﺎ ﹴ‬‫ﺖ ( ﻭﻗﺎﻝ ﺍﻟﻜﻤﻴﺖ ‪ ) :‬ﻭﺑﻴ ﹴ‬ ‫ﺑﺎﻟﺼﱠﱪ ﺣﺘﱠﻰ ﺗﻨﺠﻠﻲ َﻋﻤﱠﺎ ﺍﳒﹶﻠ ْ‬
‫ﺼﹺﺒﺤُﻬﺎ ﻗﻴﺴﹰﺎ ﺑﻼ ﺍﺳﺘﺒﻘﺎﺋﻬﺎ‬ ‫( ) ﺗُﺸﺒﱠ ُﻪ ﰲ ﺍﳍﺎ ﹺﻡ ﺁﺛﺎﺭُﻫﺎ ** ﻣَﺸﺎ ِﻓ َﺮ ﹶﻗ ْﺮﺣَﻰ ﺃﻛﻠﹾﻦ ﺍﻟﺒَﺮﻳﺮﺍ ( ﻭﺃﻧﺸﺪﱐ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ‪ ) :‬ﻧُ ْ‬
‫ﺐ ﻋﻞﱠ ﻣﻦ ﺩِﻣﺎﺋﻬﺎ ** ﺇﺫﺍ ﻋﻼ ﺍﻟﺒﻴﻀﺔ ﰲ ﺍﺳﺘﻮﺍﺋﻬﺎ ( ) ﺭﻭﻧﻘﹸﻪ‬ ‫ﻀ ﹴ‬‫** ﺻﻔﺎﺋﺤﹰﺎ ﻓﻴﻬﺎ ﻓﻀﻮ ﹸﻝ ﻣﺎﺋﻬﺎ ( ) ﻣﻦ ﻛﻞﱢ ﹶﻏ ْ‬
‫ﺡ ﺃﺻﺒَﺮﹰﺍ **‬
‫ﺃﻭﹶﻗ َﺪ ﰲ ِﺣﺮْﺑﺎﺋﻬﺎ ** ﻧﺎﺭﹰﺍ ﻭﻗﺪ ﺃﳐﺾ ﻣﻦ ﻭﺭﺍﺋﻬﺎ ( ﻭﺃﻧﺸﺪﱐ ﻟﺮﺟُﻞ ﻣﻦ ﻃﻴﺊ ‪ ) :‬ﱂ ﹶﺃ َﺭ ﻓﺘﻴﺎ ﹶﻥ ﺻﺒﺎ ﹴ‬
‫ﺡ ِﻛﺴَﺮﺍ (‬‫ﻣﻨﻬﻢ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺮﻣﺎ ُ‬

‫) ﺳ ﹾﻔ َﻊ ﺍﳊﺪﻭ ِﺩ ُﺩﺭﱠﻋﹰﺎ ﻭﺣُﺴﱠﺮﺍ ** ﻻ ﻳﺸﺘﻬﻮﻥ ﺍﻷﺟَﻞ ﺍﳌﺆﺧﱠﺮﺍ ( ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﻔﺮﱢﻉ ‪ ) :‬ﻗﺐﱡ ﺍﻟﺒﻄﻮﻥ ﻭﺍﳍﻮﺍﺩﻱ ﻗﻮ ُﺩ‬
‫ﺖ ﱄ ﺷﻮﻗﹰﺎ‬
‫ﺠ َ‬
‫ﻚ ﺳﻼ َﻡ ﺍﻟﻠﹼﻪ ﻣﻦ ﻣَﻨﺰ ﹴﻝ ﹶﻗ ﹾﻔ ﹺﺮ ** ﻓﻘﺪ ِﻫ ْ‬
‫ﺕ ﺍﻷﺑﻄﺎ ﹸﻝ ﻻ ﲢﻴ ُﺪ ( ﻭﻣﻦ ﺍﺠﻤﻟﻬﻮﻻﺕ ‪ ) :‬ﻋﻠﻴ َ‬
‫** ﺇﻥ ﺣﺎﺩ ِ‬
‫ﻑ ﺍﻟﻨّﻮَﻯ ﺗُﺒﻠﻲ ﻣﻐﺎﻧﻴﻚ ﰲ ﺷﻬ ﹺﺮ ( ﺍﳋﺮَﳝﻲﱡ ﺃﺑﻮ‬ ‫ﻗﺪﳝﹰﺎ ﻭﻣﺎ ﺗﺪﺭﹺﻱ ( ) ﻋﻬﺪﺗﻚ ﻣﻦ ﺷﻬﺮ ﺟﺪﻳﺪﹰﺍ ﻭﱂ ﺃ َﺧ ﹾﻞ ** ﺻُﺮﻭ َ‬
‫ﺿﺘُﻪ ﻟﻠﻤﻌﺎﻳ ﹺﺮ ( ﺃﻱ ﻻ ﺃﻋﻴﱠ ُﺮ ﻟﻘﺼﺪﻙ ‪ ) .‬ﻓﺘًﻰ‬ ‫ﺖ ﻭﺟﻬﹰﺎ ﺑﺬﻟﺘُﻪ ** ﺇﻟﻴﻚ ﻭﻻ َﻋﺮﱠ ْ‬ ‫ﻳﻌﻘﻮﺏ ‪ ) :‬ﻟﻌﻤﺮﻙ ﻣﺎ ﺃﺧﻠﻘ ُ‬
‫ﺱ ‪ ) :‬ﻗﺪ ﻛﹶﻠﱠﻔﹾﺘَﲏ ﻃﻮﻳﻠ ﹸﺔ ﺍﻟﻌُﻨُ ﹺﻖ‬‫ﲑ ﻭﺍﻓ ﹺﺮ ( ﻭﻗﺎﻝ ﻣﻄﻴ ُﻊ ﺑ ُﻦ ﺇﻳﺎ ﹴ‬ ‫ﺖ ﻣﺎﻟﻪ ﻏ َ‬ ‫ﺕ ﺃﹶﻳﺪﻱ ﺍﶈﺎ ِﻣ ِﺪ ﻋِﺮﺿَﻪ ** ﻋﻠﻴﻪ ﻭﺧﻠﱠ ْ‬ ‫ﻭﻓﹶﺮ ْ‬
‫ﺏ ﺃﻳﻀﹰﺎ ﻳﺰﻳ ُﺪ ﰲ ﹶﻗﻠﹶﻘﻲ (‬
‫ﺖ ** ﻓﺎﻟ ﹸﻘ ْﺮ ُ‬
‫ﻕ ِﻣ ْﻦ ُﺧﻠﹸﻘﻲ ( ) ﹶﺃ ﹾﻗ ﹶﻠﻖُ ِﻣ ْﻦ ُﺑ ْﻌﺪِﻫﺎ ﻓﺈ ﹾﻥ ﻗﹶﺮَﺑ ْ‬
‫** ﻭ ُﺣﺐﱡ ﻃﹸﻮ ﹺﻝ ﺍ َﻷﻋْﻨﺎ ﹺ‬
‫ﺱ‬
‫ﻀ ْﻖ ُﺧﻠﹸﻘﻲ ِﻣ ْﻦ ﹶﺃ ﹾﻥ ﻳﺮﺍﱐ ﹶﻏﹺﻨﻴّﹰﺎ ﻋﻨﻪ ﺑﺎﻟﻴﺎ ﹺ‬
‫ﻕ ﻋﻨﱢﻲ ﱂ َﻳ ِ‬
‫ﻭﻗﺎﻝ ﺳﻬ ﹸﻞ ﺑ ُﻦ ﻫﺎﺭﻭﻥ ‪ :‬ﺇﺫﺍ ﺍﻣﺮ ﺅٌ ﺿﺎ َ‬

‫ﺱ ( ) ﻻ ﹶﺃ ﹾﻃﻠﹸﺐُ ﺍﳌﺎ ﹶﻝ ﻛﻲ ﹸﺃ ﹾﻏﻨَﻲ ﺑﻔﻀﻠﺘﻪ ** ﻣﺎ ﻛﺎﻥ‬ ‫ﺴَﺘ ْﻤﺮﹺﻳﹰﺎ ِﺩﺭَﺭﹰﺍ ﻣﻨﻪ ﺑﺈﺑﺴﺎ ﹺ‬
‫ﺻﺮَﰐ ** ُﻣ ْ‬
‫ﻉﺁ ِ‬
‫) ﻭﻻ ﻳﺮﺍﱐ ﺇﺫﺍ ﱂ َﻳ ْﺮ َ‬
‫ﺱ ( ) ﻋﺪّ ﺗﻼ ِﺩ ﺍﳌﺎﻝ ﻓﻴﻤﺎ ﻳﻨﻮﺑﻪ ** ﻣﻨﻮﻉٌ ﺇﺫﺍ ﻣﺎ ﻣ ْﻨﻌُﻪ ﻛﺎﻥ ﺃ ْﺣﺰَﻣﺎ ( ) ﻓِﺴﻴﱠﺎﻥ ﺣﺎﻻﻩ ﻟﻪ‬ ‫َﻣ ﹾﻄ ﹶﻠﺒُﻪُ ﻓﻘﺮﹰﺍ ﺇﱃ ﺍﻟﻨﺎ ﹺ‬
‫ﺖ ﻏﲑ ﺃﻥ ﺗﺮﻯ ** ﻣَﻜﺎ ﹺﺭ َﻩ ﻣﺎ ﺗﺄﰐ ﻣﻦ‬ ‫ﻓﻀْﻞ ﻣ ْﻨﻌِﻪ ** ﻛﻤﺎ ﻳﺴﺘﺤﻖﱡ ﺍﻟﻔﻀ ﹶﻞ ﺇﻥ ﻫﻮ ﺃ ْﻧ َﻌﻤَﺎ ( ) ﻣﺬﻟﱢ ﹸﻞ ﻧﻔﺲ ﻗﺪ ﺃﺑ ْ‬
‫ﺸ ٌﻊ ﻭﻻ َﻧﻔﹾﺴﹰﺎ َﺷﺮﹺﻳﺮ ْﻩ ( ) ﻭﻟﻜﻦﱠ‬
‫ﺍﳊﻖﱢ َﻣﻐْﻨﻤﺎ ( ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻷﺳﻮﺩ ﻟﺰﻳﺎﺩ ‪ ) :‬ﻟ َﻌ ْﻤﺮُ َﻙ ﻣﺎ ﺣَﺸﺎ َﻙ ﺍﻟﻠﹼ ُﻪ ﺭُﻭﺣﹰﺎ ** ﺑﻪ َﺟ َ‬
‫ﺐ َﺭ ﻭْﺿﺔ َﺭﻳﱠﺎ ﻣَﻄﲑﺓ ْ (‬
‫ﺱ ﻏﻠﻴﻆﹲ ** ﻭﻻ َﻫﺶﱞ ﺗﻨﺎ ﹺﺯﻋُﻪ ﺧﺆُﻭ َﺭ ْﻩ ( ) ﻛﺄﻧﺎ ﺇ ﹾﺫ ﺃﺗَﻴﻨﺎﻩُ ﻧﺰﻟﹾﻨﺎ ** ﲜﺎﹺﻧ ﹺ‬
‫ﺖ ﻻ َﺷ ﹺﺮ ٌ‬
‫ﺃﻧ َ‬

‫ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ‬

‫ﺍﳋﻄﻮﻁ ﻭﻣﺮﺍﻓﻘﻬﺎ‬

‫ﺑﺴﻢ ﺍﷲ ﻭﺍﳊﻤﺪ ﷲ ﻭﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ‪.‬‬
‫ﺍﻟﻠﻬﻢ ﺟﻨﺒﻨﺎ ﻓﻀﻮﻝ ﺍﻟﻘﻮﻝ ﲟﺎ ﻋﻨﺪﻧﺎ ﻭﻻ ﲡﻌﻠﻨﺎ ﻣﻦ ﺍﳌﺘﻜﻠﻔﲔ ‪ .‬ﻗﺪ ﻗﻠﻨﺎﰲ ﺍﳋﻄﻮﻁ ﻭﻣﺮﺍﻓﻘﻬﺎ ﻭﰲ ﻋﻤﻮﻡ ﻣﻨﺎﻓﻌﻬﺎ‬
‫ﻭﻛﻴﻒ ﻛﺎﻧﺖ ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﺳﺘﺨﺮﺍﺟﻬﺎ ﻭﻛﻴﻒ ﺍﺧﺘﻠﻔﺖ ﺻﻮﺭﻫﺎ ﻋﻠﻰ ﻗﺪﺭ ﺍﺧﺘﻼﻑ ﻃﺒﺎﺋﻊ ﺃﻫﻠﻬﺎ ﻭﻛﻴﻒ ﻛﺎﻧﺖ‬
 ‫ﺿﺮﻭﺭﻬﺗﻢ ﺇﱃ ﻭﺿﻌﻬﺎ ﻭﻛﻴﻒ ﻛﺎﻧﺖ ﺗﻜﻮﻥ ﺍﳍﻠﺔ ﻋﻨﺪ ﻓﻘﺪﻫﺎ ‪.‬‬
‫ﻭﻗﻠﻨﺎ ﰲ ﺍﻟﻌﻘﺪ ﻭﱂ ﺗﻜﻠﻔﻮﻩ ﻭﰲ ﺍﻹﺷﺎﺭﺓ ﻭﱂ ﺍﺟﺘﻠﺒﻮﻫﺎ ﻭﱂ ﺷﺒﻬﻮﺍ ﲨﻴﻊ ﺫﻟﻚ ﺑﺒﻴﺎﻥ ﺍﻟﻠﺴﺎﻥ ﺣﱴ ﲰﻮﻩ ﺑﺎﻟﺒﻴﺎﻥ ‪.‬‬
‫ﻭﱂ ﻗﺎﻟﻮﺍ ‪ :‬ﺍﻟﻘﻠﻢ ﺃﺣﺪ ﺍﻟﻠﺴﺎﻧﲔ ﻭﺍﻟﻌﲔ ﺃﱎ ﻣﻦ ﺍﻟﻠﺴﺎﻥ ‪.‬‬
‫ﻼ‬
‫ﻭﻗﻠﻨﺎ ﰲ ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﳌﻨﻄﻖ ﻭﻋﻤﻮﻡ ﻧﻔﻌﻪ ﻭﺷﺪﺓ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻪ ﻭﻛﻴﻒ ﺻﺎﺭ ﺃﻋﻢ ﻧﻔﻌﹰﺎ ﻭﳉﻤﻴﻊ ﻫﺬﻩ ﺍﻷﺷﻜﺎﻝ ﺃﺻ ﹰ‬
‫ﻭﺻﺎﺭ ﻫﻮ ﺍﳌﺸﺘﻖ ﻣﻨﻪ‬

‫ﻭﺍﶈﻤﻮﻝ ﻋﻠﻴﻪ ﻭﻛﻴﻒ ﺟﻌﻠﻨﺎ ﺍﻷﺟﺴﺎﻡ ﺍﻟﺼﺎﻣﺘﺔ ﻧﻄﻘﹰﺎ ﻭﺍﻟﱪﻫﺎﻥ ﺍﻟﺬﻱ ﰲ ﺍﻷﺟﺮﺍﻡ ﺍﳉﺎﻣﺪﺓ ﺑﻴﺎﻧﹰﺎ ‪.‬‬
‫ﻭﺫﻛﺮﻧﺎ ﲨﻠﺔ ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﻜﻠﺐ ﻭﺍﻟﺪﱢﻳﻚ ﰲ ﺍﳉﺰْﺃﻳﻦ ﺍﻷ ﻭﱠﻟﲔ ﻭﺫﻛﺮْﻧﺎ ﲨﻠﺔ ﺍﻟﻘﻮﻝ ﰲ ﺍﳊﻤﺎﻡ ﻭﰲ ﺍﻟﺬﱢﺑﱠﺎﻥ ( ﻭ ﰲ‬
‫ﺍﻟﻐﺮﺑﺎﻥ ﻭﰲ ﺍﳋﻨﺎﻓﺲ ﻭﰲ ﺍﳉﻌﻼﻥ ﺇﻻﹼ ﻣﺎ ﺑﻘﻲ ﻣﻦ ﻓﻀْﻞ ﺍﻟﻘﻮﻝ ﻓﻴﻬﻤﺎ ﻓﺈﻧّﺎ ﻗﺪ ﺃﺧﱠﺮﻧﺎ ﺫﻟﻚ ﻟﺪﺧﻮﻟﻪ ﰲ ﺑﺎﺏ‬
‫ﺍﳊﺸﺮﺍﺕ ﻭﺻﻮﺍﺏ ﻣﻮﻗﻌﻬﻤﺎ ﰲ ﺑﺎﺏ ﺍﻟﻘﻮﻝ ﰲ ﺍﳍﻤﺞ ﰲ ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ ‪.‬‬
‫ﻭﺇﺫﺍ ﲰﻌﺖ ﻣﺎ ﺃﻭﺩﻋﻬﺎ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻣﻦ ﻋﻈﻴﻢ ﺍﻟﺼﱠﻨﻌﺔ ﻭﻣﺎ ﻓﻄﺮﻫﺎ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻣﻦ ﻏﺮﻳﺐ ﺍﳌﻌﺮﻓﺔ ﻭﻣﺎ ﺃﺟْﺮﻯ‬
‫ﺑﺄﺳﺒﺎﻬﺑﺎ ﻣﻦ ﺍﳌﻨﺎﻓﻊ ﺍﻟﻜﺜﲑﺓ ﻭﺍﳌِﺤﻦ ﺍﻟﻌﻈﻴﻤﺔ ﻭﻣﺎ ﺟﻌﻞ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺪﱠﺍﺀ ﻭﺍﻟﺪﱠﻭﺍﺀ ﺃﺟ ﹶﻠﻠﹾﺘﻬﺎ ﺃ ﹾﻥ ﺗﺴﻤﻴﻬﺎ ﳘﺠﹰﺎ‬
‫ﻭﺃﻛﱪﺕ ﺍﻟﺼﻨﻒ ﺍﻵﺧﺮ ﺃ ﹾﻥ ﺗﺴﻤﱢﻴﻪ ﺣﺸﺮﺓ ﻭﻋﻠﻤﺖ ﺃﻥﱠ ﺃﻗﺪﺍ َﺭ ﺍﳊﻴﻮﺍﻥ ﻟﻴﺴﺖ ﻋﻠﻰ ﻗﺪﺭ ﺍﻻﺳﺘﺤﺴﺎﻥ ﻭﻻ ﻋﻠﻰ‬
‫ﺃﻗﹾﺪﺍﺭ ﺍﻷﲦﺎﻥ ‪.‬‬
‫ﻭﺫﻛﺮﻧﺎ ﲨﻠﺔ ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﺬﹼﺭّﺓ ﻭﺍﻟﻨﱠﻤﻠﺔ ﻭﰲ ﺍﻟﻘﺮﺩ ﻭﺍﳋﻨﺰﻳﺮ ﻭﰲ ﺍﳊﻴﱠﺎﺕ ﻭﺍﻟﻨّﻌﺎﻡ ﻭﺑﻌﺾ ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﻨﱠﺎﺭ ﰲ ﺍﳉﺰﺀ‬
‫ﺍﻟﺮﺍﺑﻊ ‪.‬‬

‫ﻭﺍﻟﻨﺎﺭ ﺣﻔﻈﻚ ﺍﻟﻠﹼﻪ ﻭﺇ ﹾﻥ ﱂ ﺗﻜﻦ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻓﻘﺪ ﻛﺎﻥ ﺟﺮﻯ ﻣﻦ ﺍﻟﺴﱠﺒﺐ ﺍﳌﺘﱠﺼﻞ ﺑﺬﻛﺮﻫﺎ ﻭﻣﻦ ﺍﻟﻘﻮﻝ ﺍﳌﻀﻤﺮ ﲟﺎ‬
‫ﺐ ِﺫﻛﹾﺮﻫﺎ ﻭﺍﻹﺧﺒﺎﺭ ﻋﻦ ﲨﻠﺔ ﺍﻟﻘﻮﻝ ﻓﻴﻬﺎ ‪.‬‬
‫ﻓﻴﻬﺎ ﻣﺎ ﺃﻭﺟ َ‬
‫ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﺑﻘﻴﱠﺔ ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﻨّﺎ ﹺﺭ ﰒﱠ ﲨﻠﺔ ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﻌﺼﺎﻓﲑ ﰒﱠ ﲨﻠﺔ ﺍﻟﻘﻮﻝ ﰲ ﺍﳉﺮﺫﺍﻥ ﻭﺍﻟﺴﱠﻨﺎﻧﲑ ﻭﺍﻟﻌﻘﺎﺭﺏ‬
‫ﳉ ْﻤ ﹺﻊ ﻫﺬﻩ ﺍﻷﺟﻨﺎﺱ ﰲ ﺑﺎﺏ ﻭﺍﺣﺪ ﺳﺒﺐٌ ﺳﻴﻌﺮﻓﻪ ﻣﻦ ﻗﺮﺃﻩ ﻭﻳﺘﺒﻴّﻨﻪ ﻣﻦ ﺭﺁﻩ ‪.‬‬ ‫ﹺﻭ ﹶ‬
‫ﰒﱠ ﺍﻟﻘﻮ ﹶﻝ ﰲ ﺍﻟﻘﻤﻞ ﻭﺍﻟﱪﺍﻏﻴﺚ ﻭﺍﻟﺒﻌﻮﺽ ﰒﱠ ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﻌﻨﻜﺒﻮﺕ ﻭﺍﻟﻨﱠﺤﻞ ﰒﱠ ﺍﻟﻘﻮ ﹶﻝ ﰲ ﺍﳊﹸﺒﺎﺭﻯ ‪ .‬ﰒﱠ‬

‫ﺍﻹﻃﻨﺎﺏ ﻭﺍﻹﳚﺎﺯ‬

‫ﺖ ﺃﺑﻘﺎﻙ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺃﺑﻮﺍ ﺏٌ ﺗﻮﺟﺐ ﺍﻹﻃﺎﻟﺔ ﻭﺗُﺤﻮﺝ ﺇﱃ ﺍﻹﻃﻨﺎﺏ ﻭﻟﻴﺲ ﺑﺈﻃﺎﻟ ٍﺔ ﻣﺎ ﱂ ﻳُﺠﺎﻭ ْﺯ ِﻣﻘﹾﺪﺍ َﺭ‬
‫ﻭﻗﺪ ﺑﻘﻴ ْ‬
‫ﺍﳊﺎﺟﺔ ﻭﻭﻗﻒ ﻋﻨﺪ ﻣﻨﺘﻬﻰ ﺍﻟﺒﻐﻴﺔ ‪.‬‬

‫ﻭﺇﳕﺎ ﺍﻷﻟﻔﺎﻅ ﻋﻠﻰ ﺃﻗﺪﺍﺭ ﺍﳌﻌﺎﱐ ﻓﻜﺜﲑُﻫﺎ ﻟﻜﺜﲑﻫﺎ ﻭﻗﻠﻴﻠﻬﺎ ﻟﻘﻠﻴﻠﻬﺎ ﻭﺷﺮﻳﻔﹸﻬﺎ ﻟﺸﺮﻳﻔﻬﺎ ﻭﺳﺨﻴﻔﻬﺎ ﻟﺴﺨﻴﻔﻬﺎ‬
‫ﺕ‬
‫ﺺُ ﻭﺭﻫﺎ ﻭﺟﻬﺎﻬﺗﺎ ﲢﺘﺎﺝ ﻣﻦ ﺍﻷﻟﻔﺎﻅ ﺇﱃ ﺃﻗﻞﱠ ﳑﺎ ﲢﺘﺎﺝ ﺇﻟﻴﻪ ﺍﳌﻌﺎﱐ ﺍﳌﺸﺘﺮﻛﺔ ﻭﺍﳉﻬﺎ ُ‬
‫ﻭﺍﳌﻌﺎﱐ ﺍﳌﻔﺮﺩ ﹸﺓ ﺍﻟﺒﺎﺋﻨﺔ ﺑ ٍ‬
‫ﺍﳌﻠﹾﺘﺒﺴﺔ ‪.‬‬
 ‫ﻭﻟﻮ ﺟَﻬﹺﺪ ﲨﻴ ُﻊ ﺃﻫﻞ ﺍﻟﺒﻼﻏﺔ ﺃﻥ ﻳُﺨﱪﻭﺍ ﻣﻦ ﺩﻭﻬﻧﻢ ﻋﻦ ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﺑﻜﻼﻡ ﻭﺟﻴﺰ ُﻳﻐْﲏ ﻋﻦ ﺍﻟﺘﻔﺴﲑ ﺑﺎﻟﻠﱢﺴﺎﻥ‬
‫ﻭﺍﻹﺷﺎﺭﺓ ﺑﺎﻟﻴﺪ ﻭﺍﻟﺮﺃﺱ ﳌﺎ ﹶﻗ َﺪﺭُﻭﺍ ﻋﻠﻴﻪ ﻭﻗﺪ ﻗﺎﻝ ﺍﻷ ﻭّﻝ ‪ :‬ﺇﺫﺍ ﱂ ﻳﻜ ْﻦ ﻣﺎ ﺗُﺮﻳ ُﺪ ﻓﺄ ﹺﺭ ْﺩ ﻣﺎ ﻳﻜﻮﻥ ﻭﻟﻴﺲ ﻳﻨﺒﻐﻲ‬
‫ﺐ‬
‫ﺝ ﺻﺎﺣ ُ‬ ‫ﺕ ﻣﺎ ﻟﻴﺲ ﰲ ﻃﺎﻗﺘﻬﺎ ﻭﻳﺴﻮ َﻡ ﺍﻟﻨﱡﻔﻮﺱ ﻣﺎ ﻟﻴﺲ ﰲ ﺟﹺﺒﻠﱠﺘﻬﺎ ﻭﻟﺬﻟﻚ ﺻﺎﺭ ﳛﺘﺎ ُ‬ ‫ﻟﻠﻌﺎﻗﻞ ﺃﻥ ﻳﺴُﻮﻡ ﺍﻟﻠﱡﻐﺎ ِ‬
‫ﻛﺘﺎﺏ ﺍﳌﻨﻄﻖ ﺇﱃ ﺃ ﹾﻥ ﻳﻔﺴﱢﺮﻩ ِﻟ َﻤ ْﻦ ﻃﹸﻠﺐ ِﻣ ْﻦ ﻗَﺒﻠِﻪ ﻋﻠﻢ ﺍﳌﻨﻄﻖ ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﺘﻜﻠ ُﻢ ﺭﻓﻴﻖ ﺍﻟﻠﱢﺴﺎﻥ ﺣﺴﻦ ﺍﻟﺒﻴﺎﻥ ﺇﻻﹼ‬
‫ﺖ ﺇﱃ ﺍﻟﻄﱠﺮﺍﺋﻒ ﺃﺣﻦﱠ ﻭﺑﺎﻟﻨﱠﻮﺍﺩﺭ ﺃﺷﻐﻒ ﻭﺇﱃ ﻗﺼﺎﺭ ﺍﻷﺣﺎﺩﻳﺚ ﺃﻣْﻴﻞ‬ ‫ﺱ ﺇ ﹾﺫ ﻛﺎﻧ ْ‬
‫ﺃﻧﱢﻲ ﻻ ﺃ ُﺷﻚﱡ ﻋﻠﻰ ﺣﺎ ﹴﻝ ﺃﻥﱠ ﺍﻟﻨﻔﻮ َ‬
‫ﻭﻬﺑﺎ ﺃﺻﺐﱠ ﺃﻧﱠﻬﺎ ﺧﻠﻴﻘﺔﹲ ﻻﺳﺘﺜﻘﺎﻝ ﺍﻟﻜﺜﲑ ﻭﺇﻥ ﺍﺳﺘﺤﻘﱠﺖ‬

‫ﲑ ﺃﺭﺩّ ‪.‬‬
‫ﺗﻠﻚ ﺍﳌﻌﺎﱐ ﺍﻟﻜﺜﲑﺓ ﻭﺇ ﹾﻥ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﻄﱠﻮﻳﻞﹸ ﺃﻧﻔ َﻊ ﻭﺫﻟﻚ ﺍﻟﻜﺜ ُ‬

‫ﺭﺟﻊ ﺇﱃ ﺳﺮﺩ ﺳﺎﺋﺮ ﺃﺑﻮﺍﺏ ﺍﻟﻜﺘﺎﺏ‬

‫ﻭﺳﻨﺒﺪﺃ ﺑﻌﻮﻥ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻭﺗﺄﻳﻴﺪﻩ ﺑﺎﻟﻘﻮﻝ ﰲ ﺍﳊﺸﺮﺍﺕ ﻭﺍﳍﻤﺞ ﻭﺻﻐﺎﺭ ﺍﻟﺴﺒﺎﻉ ﻭﺍﺠﻤﻟﻬﻮﻻﺕ ﺍﳋﺎﻣﻠﺔ ﺍﻟﺬﱢﻛﹾﺮ ﻣﻦ‬
‫ﺻﻨْﻊ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻋﻠﻰ ﺃﻥﹼ ﺫﻟﻚ ﺍﻟﺒﺎﺏ ﺇ ﹾﺫ ﻛﺎﻥ ﺃﺑﻮﺍﺑﹰﺎ ﻛﺜﲑﺓ‬
‫ﺍﻟﺒﻬﺎﺋﻢ ﻭﳒﻌﻞ ﺫﻟﻚ ﻛﻠﻪ ﺑﺎﺑﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻭﻧﺘﱠﻜﻞ ﺑﻌﺪ ُ‬
‫ﻭﺃﲰﺎﺀ ﳐﺘﻠﻔﺔ ﺃﻥﹼ ﺍﻟﻘﺎﺭﺉ ﳍﺎ ﻻ ﳝ ﱡﻞ ﺑﺎﺑﹰﺎ ﺣﺘﱠﻰ ﳜﺮﺟﻪ ﺍﻟﺜﱠﺎﱐ ﺇﱃ ﺧﻼﻓﻪ ﻭﻛﺬﻟﻚ ﻳﻜﻮﻥ ﻣﻘﺎ ُﻡ ﺍﻟﺜﱠﺎﻟﺚ ﻣﻦ ﺍﻟﺮﱠﺍﺑﻊ‬
‫ﻭﺍﻟﺮﺍﺑﻊ ﻣﻦ ﺍﳋﺎﻣﺲ ﻭﺍﳋﺎﻣﺲ ﻣﻦ ﺍﻟﺴﱠﺎﺩِﺱ‬

‫ﻣﻘﻴﺎﺱ ﻗﺪﺭ ﺍﳊﻴﻮﺍﻥ‬

‫ﻭﻟﻴﺲ ﺍﻟﺬﻱ ﻳُﻌﺘﻤﺪ ﻋﻠﻴﻪ ﻣﻦ ﺷﺄﻥ ﺍﳊﻴﻮﺍﻥ ﻋِﻈﻢ ﺍﳉﺜﺔ ﻭﻻ ﻛﺜﺮﺓ ﺍﻟﻌﺪﺩ ﻭﻻ ﺛﻘﻞ ﺍﻟﻮﺯﻥ ﻭﺍﻟﻐﺎﻳﹸﺔ ﺍﻟﱵ ﻳُﺠﺮﻯ ﺇﻟﻴﻬﺎ‬
‫ﻭﺍﻟﻐﺮﺽ ﺍﻟﺬﻱ ﻧﺮﻣﻲ ﺇﻟﻴﻪ ﻏﲑ ﺫﻟﻚ‬

‫ﻷﻥ ﺧﻠﹾﻖ ﺍﻟﺒﻌﻮﺿﺔ ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﻋﺠﻴﺐ ﺍﻟﺘﺮﻛﻴﺐ ﻭﻣﻦ ﻏﺮﻳﺐ ﺍﻟﻌﻤﻞ ﻛﺨﻠﹾﻖ ﺍﻟﺬﱠﺭﱠﺓ ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﻋﺠﻴﺐ‬
‫ﺍﻟﺘﺮﻛﻴﺐ ﻭﻣﻦ ﺍﻷﺣﺎﺳﻴﺲ ﺍﻟﺼﱠﺎﺩﻗﺔ ﻭﺍﻟﺘﺪﺍﺑﲑ ﺍﳊﺴﻨﺔ ﻭﻣﻦ ﺍﻟﺮﻭﻳﱠ ِﺔ ﻭﺍﻟﻨﻈﺮ ﰲ ﺍﻟﻌﺎﻗﺒﺔ ﻭﺍﻻﺧﺘﻴﺎﺭﹺ ﻟﻜﻞﱢ ﻣﺎ ﻓﻴﻪ‬
‫ﺞ ﺍﻟﻈﱠﺎﻫﺮﺓ ‪.‬‬ ‫ﺡ ﺍﳌﻌﻴﺸﺔ ﻭﻣﻊ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺒُﺮﻫﺎﻧﺎﺕ ﺍﻟﻨﲑﺓ ﻭﺍﳊﺠ ﹺ‬
‫ﺻﻼ ُ‬
‫ﻭﻛﺬﺍ ﺧﻠﻖ ﺍﻟﻨﱠﺤْﻠﺔ ﻣﻊ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﻏﺮﻳﺐ ﺍﳊﻜﻢ ﻭﻋﺠﻴﺐ ﺍﻟﺘﱠﺪﺑﲑ ﻭﻣﻦ ﺍﻟﺘﻘﺪﱡﻡ ﻓﻴﻤﺎ ﻳُﻌﻴﺸﻬﺎ ﻭﺍﻻﺩﺧﺎ ﹺﺭ ﻟﻴﻮﻡ‬
‫ﺸﻢﱡ ﻭﺭﺅﻳﺘﻬﺎ ﳌﺎ ﻻ ﻳُﺮﻯ ﻭﺣُﺴﻦ ﻫﺪﺍﻳﺘﻬﺎ ﻭﺍﻟﺘّﺪﺑﲑ ﰲ ﺍﻟﺘﺄﻣﲑ ﻋﻠﻴﻬﺎ ﻭﻃﺎﻋﺔ‬ ‫ﺍﻟﻌﺠْﺰ ﻋﻦ ﻛﺴﺒﻬﺎ ﻭﴰﱢﻬﺎ ﻣﺎ ﻻ ُﻳ َ‬
‫ﺳﺎﺩﺍﻬﺗﺎ ﻭﺗﻘﺴﻴﻂ ﺃﺟﻨﺎﺱ ﺍﻷﻋﻤﺎﻝ ﺑﻴﻨﻬﺎ ﻋﻠﻰ ﺃﻗﺪﺍﺭ ﻣﻌﺎﺭﻓﻬﺎ ﻭﻗﹸ ﻮّﺓ ﺃﺑﺪﺍﻬﻧﺎ ‪.‬‬
‫ﻓﻬﺬﻩ ﺍﻟﻨﱠﺤﻠﺔ ﻭﺇﻥ ﻛﺎﻧﺖ ﺫﺑﺎﺑﺔ ﻓﺎﻧﻈﺮ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ ﰲ ﺿﺮﻭﺏ ﺍﻧﺘﻔﺎﻉ ﺿُﺮﻭﺏ ﺍﻟﻨﺎﺱ ﻓﻴﻬﺎ ﻓﺈﻧﱠﻚ ﲡﺪُﻫﺎ ﺃﻛﱪ‬
‫ﻣﻦ ﺍﳉﺒﻞ ﺍﻟﺸﺎﻣﺦ ﻭﺍﻟﻔﻀﺎﺀ ﺍﻟﻮﺍﺳﻊ ‪.‬‬
‫ﻭﻛ ﱡﻞ ﺷﻲﺀ ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﻣﻦ ﺍﻟﻌﺠﺐ ﺍﻟﻌﺎﺟﺐ ﻭﻣﻦ ﺍﻟﺒُﺮﻫﺎﻥ ﺍﻟﻨّﺎﺻﻊ ﻣﺎ ﻳﻮﺳﱢﻊ ﻓِﻜﺮ ﺍﻟﻌﺎﻗﻞ ﻭﳝﻸ ﺻﺪْﺭ ﺍﳌﻔﻜﹼﺮ‬
‫ﻓﺈﻥﹼ ﺑﻌﺾ ﺍﻷﻣﻮﺭ ﺃﻛﺜ ُﺮ ﺃﻋﺠﻮﺑﺔ ﻭﺃﻇﻬﺮ ﻋﻼﻣﺔ ﻭﻛﻤﺎ ﲣﺘﻠﻒ ﺑُﺮﻫﺎﻧﺎﻬﺗﺎ ﰲ ﺍﻟﻐﻤﻮﺽ ﻭﺍﻟﻈﱡﻬﻮﺭ ﻓﻜﺬﻟﻚ ﲣﺘﻠﻒ ﰲ‬
‫ﻃﺒﻘﺎﺕ ﺍﻟﻜﺜﹾﺮ ِﺓ ﻭﺇﻥ ﴰﻠﺘﻬﺎ ﺍﻟﻜﺜﺮ ﹸﺓ ﻭﻭﻗﻊ ﻋﻠﻴﻬﺎ ﺍﺳﻢ ﺍﻟﱪﻫﺎﻥ ‪.‬‬
 ‫ﺉ ﻓﻴﻪ ﺑﺬﻛﺮ ﻣﺎ ﰲ ﺍﳊﺸﺮﺍﺕ ﻭﺍﳍﻤﺞ ﺃ ﹾﻥ‬ ‫) ﺭﺟْﻊ ﺇﱃ ﺳﺮﺩ ﺳﺎﺋﺮ ﺃﺑﻮﺍﺏ ﺍﻟﻜﺘﺎﺏ ( ﻭﻟﻌﻞﱠ ﻫﺬﺍ ﺍﳉﺰﺀ ﺍﻟﺬﻱ ﻧﺒﺘﺪ ُ‬
‫ﻳﻔﻀﻞ ﻣﻦ ﻭﺭﻗﻪ ﺷﻲﺀٌ ﻓﻨﺮﻓﻌﻪ ﻭﻧِﺘﻤﱠﻪ ﲜﻤﻠﺔ ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﻈﹼﺒﺎﺀ ﻭﺍﻟﺬﺋﺎﺏ ﻓﺈﻧﱠﻬﻤﺎ ﺑﺎﺑﺎﻥ ﻳﻘﺼُﺮﺍﻥ ﻋﻦ ﺍﻟﻄﻮﺍﻝ‬
‫ﻭﻳﺰﻳﺪﺍﻥ ﻋﻠﻰ ﻭﻗﺪ ﺑﻘﻲ ﻣﻦ ﺍﻷﺑﻮﺍﺏ ﺍﳌﺘﻮﺳﱢﻄﺔ ﻭﺍﳌﻘﺘﺼﺪﺓ ﺍﳌﻌﺘﺪﻟﺔ ﺍﻟﱵ ﻗﺪ ﺃﺧﺬﺕ ﻣﻦ ﺍﻟﻘِﺼﺮ ﳌ َﻦ ﻃﻠﺐ ﺍﻟﻘﺼﺮ‬
‫(‬
‫ﲝﻆﱟ ﻭﻣﻦ ﺍﻟﻄﱡﻮﻝ ﳌﻦ ﻃﻠﺐ ﺍﻟﻄﱡﻮﻝ ﲝﻆﹼ ﻭﻫﻮ ﺍﻟﻘﻮ ﹸﻝ ﰲ ﺍﻟﺒﻘﺮ ﻭﺍﻟﻘﻮ ﹸﻝ ﰲ ﺍﳊﻤﲑ ﻭﺍﻟﻘﻮ ﹸﻝ ﰲ ﻛِﺒﺎﺭ ﺍﻟﺴﱢﺒﺎﻉ‬
‫ﻭﺃﺷﺮﺍﻓِﻬﺎ ﻭﺭﺅﺳﺎﺋﻬﺎ ﻭﺫﻭﹺﻱ ﺍﻟﻨﱠﺒﺎﻫﺔ ﻣﻨﻬﺎ ﻛﺎﻷﺳﺪ ﻭﺍﻟﻨﱠﻤﺮ ﻭﺍﻟَﺒﺒْﺮ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ﳑﺎ ﳚﻤ ُﻊ ﻗ ﻮﱠﺓ ﺃﺻﻞ ﺍﻟﻨﱠﺎﺏ‬
‫ﻭﺍﻟﺬﱠﺭﺏ ﻭﺷَﺤْﻮ ﺍﻟﻔﻢ ﻭﺍﻟﺴﱠﺒُﻌﻴّﺔ ﻭﺣﺪّﺓ ﺍﻟﱪﺛﻦ ﻭﲤﻜﱡﻨﻪ ﰲ ﺍﻟﻌﺼﺐ ﻭﺷﺪّﺓ ﺍﻟﻘﻠﺐ ﻭﺻﺮﺍﻣﺘﻪ ﻋﻨﺪ ﺍﳊﺎﺟﺔ ﻭﻭﺛﺎﻗﺔ‬
‫َﺧﻠﹾﻖ ﺍﻟﺒﺪﻥ ﻭﻗ ﻮّﺗﻪ ﻋﻠﻰ ﺍﻟﻮﺛﹾﺐ ‪.‬‬
‫ﻭﺳﻨﺬﻛﺮ ﺗﺴﺎﻟﹸ َﻢ ﺍﳌﺘﺴﺎﳌ ِﺔ ﻣﻨﻬﺎ ﻭﺗﻌﺎﺩِﻱ ﺍﳌﺘﻌﺎﺩﻳﺔ ﻣﻨﻬﺎ ﻭﻣﺎ ﺍﻟﺬﻱ‬

‫ﺃﺻﻠﺢ ﺑﻴﻨﻬﺎ ﻋﻠﻰ ﺍﻟﺴﱠﺒُﻌﻴﱠﺔ ﺍﻟﺼﱢﺮﻑ ﻭﺍﺳﺘﻮﺍﺀ ﺣﺎﳍﺎ ﰲ ﺍﻗﺘﻴﺎﺕ ﺍﻟﻠﱡﺤﻤﺎﻥ ﺣﺘﱠﻰ ﺭﺑﱠﻤﺎ ﺍﺳﺘﻮﺕ ﻓﺮﻳﺴﺘُﻬﺎ ﰲ ﺍﳉﻨﺲ ‪.‬‬
‫ﻭﻗﺪ ﺷﺎﻫﺪْﻧﺎ ﻏﲑ ﻫﺬﻩ ﺍﻷﺟﻨﺎﺱ ﻳﻜﻮﻥ ﺗﻌﺎﺩﻳﻬﺎ ﻣﻦ ﻗِﺒﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﺫﻛﺮﻧﺎﻫﺎ ﻭﻟﻴﺲ ﻓﻴﻤﺎ ﺑﲔ ﻫﺬﻩ ﺍﻟﺴﱢﺒﺎﻉ‬
‫ﺑﺄﻋﻴﺎﻬﻧﺎ ﺗﻔﺎﻭﺕٌ ﰲ ﺍﻟﺸﱢﺪﱠﺓ ﻓﺘﻜﻮﻥ ﻛﺎﻷﺳﺪ ﺍﻟﺬﻱ ﻳﻄﻠﺐ ﺍﻟﻔﻬﺪ ﻟﻴﺄﻛﻠﻪ ﻭﺍﻟﻔﻬ ُﺪ ﻻ ﻳﻄﻤﻊ ﻓﻴﻪ ﻭﻻ ﻳﺄﻛﻠﻪ ﻓﻮﺟﺪﻧﺎ‬
‫ﺵ‬
‫ﺍﻟﺘﱠﻜﺎﻓﺆ ﰲ ﺍﻟﻘﹸ ﻮﱠﺓ ﻭﺍﻵﻟﺔ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﺘﱠﻔﺎﺳُﺪ ﻭﺇﻥﱠ ﺫﻟﻚ ﻟﻴﻌﻤ ﹸﻞ ﰲ ﻃﺒﺎﻉ ﻋﻘﻼﺀ ﺍﻹﻧﺲ ﺣﺘﱠﻰ ﳜﹸﺮﺟﻮﺍ ﺇﱃ ﻬﺗﺎﺭُ ﹺ‬
‫ﺍﻟﺴﱢﺒﺎﻉ ﻓﻤﺎ ﺑﺎﳍﺎ ﱂ ﺗﻌﻤﻞ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﰲ ﺃﻧﻔﹸﺲ ﺍﻟﺴﱢﺒﺎﻉ ﻭﺳﻨﺬﻛﺮ ﻋﻠﱠﺔ ﺍﻟﺘﺴﺎﱂ ﻭ ِﻋﻠﱠﺔ ﺍﻟﺘﻌﺎﺩﻱ ﻭﻟِﻢ ﻃﹸﺒﻌﺖ ﺭﺅﺳﺎﺀ‬
‫ﺍﻟﺴﱢﺒﺎﻉ ﻋﻠﻰ ﺍﻟﻐﻔﻠﺔ ﻭﺑﻌﺾ ﻣﺎ ﻳﺪﺧ ﹸﻞ ﰲ ﺑﺎﺏ ﺍﻟﻜﺮَﻡ ﺩﻭﻥ ﺻﻐﺎﺭ ﺍﻟﺴﱢﺒﺎﻉ ﻭﺳﻔﹾﻠﺘﻬﺎ ﻭﺣﺎﺷﻴﺘﻬﺎ ﻭ َﺣﺸْﻮﻫﺎ‬
‫ﻭﻛﺬﻟﻚ ﺃﻭﺳﺎﻃﻬﺎ ﻭﺍﳌﻌﺘﺪﻟﺔ ﺍﻵﻟﺔ ﻭﺍﻷﺳﺮ ﻣﻨﻬﺎ ‪.‬‬
‫ﻭﱂ ﻧﺬﻛﺮ ﲝﻤﺪ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺷﻴﺌﹰﺎ ﻣﻦ ﻫﺬﻩ ﺍﻟﻐﺮﺍﺋﺐ ﻭﻃﺮﻳﻔﺔ ﻣﻦ ﻫﺬﻩ ﺍﻟﻄﺮﺍﺋﻒ ﺇﻻ ﻭﻣﻌﻬﺎ ﺷﺎﻫﺪ ﻣﻦ ﻛﺘﺎﺏ ُﻣﻨْﺰ ﹴﻝ‬
‫ﺚ ﻣﺄﺛﻮﺭ‬
‫ﺃﻭ ﺣﺪﻳ ٍ‬

‫ﱪ ﻣﺴﺘﻔﻴﺾ ﺃﻭ ﺷﻌ ﹴﺮ ﻣﻌﺮﻭﻑ ﺃﻭ ﻣﺜﻞ ﻣﻀﺮﻭﺏ ﺃﻭ ﻳﻜﻮﻥ ﺫﻟﻚ ﳑّﺎ ﻳﺸﻬﺪ ﻋﻠﻴﻪ ﺍﻟﻄﺒﻴﺐ ﻭﻣﻦ ﻗﺪ ﺃﻛﺜﺮ‬
‫ﺃﻭ ﺧ ﹴ‬
‫ﻗﺮﺍﺀﺓ ﺍﻟﻜﺘﺐ ﺃﻭ ﺑﻌﺾ ﻣﻦ ﻗﺪ ﻣﺎﺭَﺱ ﺍﻷﺳﻔﺎﺭ ﻭﺭﻛﺐ ﺍﻟﺒﺤﺎﺭ ﻭﺳﻜﻦَ ﺍﻟﺼﱠﺤﺎﺭﹺﻱ ﻭﺍﺳَﺘ ﹾﺬﺭﻯ ﺑﺎﳍﻀﺎﺏ ﻭﺩﺧﻞ‬
‫ﰲ ﺍﻟﻐﻴﺎﺽ ﻭﻣﺸﻰ ﰲ ﺑﻄﻮﻥ ﺍﻷﻭﺩﻳﺔ ‪.‬‬
‫ﻭﻗﺪ ﺭﺃﻳْﻨﺎ ﺃﻗﻮﺍﻣﹰﺎ ﻳﺪﱠﻋُﻮﻥ ﰲ ﻛﺘﺒﻬﻢ ﺍﻟﻐﺮﺍﺋﺐ ﺍﻟﻜﺜﲑﺓ ﻭﺍﻷﻣﻮﺭ ﺍﻟﺒﺪﻳﻌﺔ ﻭﳜﺎﻃﺮﻭﻥ ﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ﲟﺮﻭﺀﺍﻬﺗﻢ‬
‫ﻭﻳُﻌﺮﱢﺿﻮﻥ ﺃﻗﺪﺍﺭﻫﻢ ﻭﻳﺴﻠﱢﻄﻮﻥ ﺍﻟﺴﱡﻔﻬﺎﺀ ﻋﻠﻰ ﺃﻋﺮﺍﺿﻬﻢ ﻭﳚﺘﺮﱡﻭﻥ ﺳُﻮﺀ ﺍﻟﻈﱠﻦﱢ ﺇﱃ ﺃﺧﺒﺎﺭﻫﻢ ﻭﳛﻜﱢﻤﻮﻥ ﺣُﺴّﺎﺩ‬
‫ﺍﻟﻨﱢﻌﻢ ﰲ ﻛﺘﺒﻬﻢ ﻭﳝﻜﱢﻨﻮﻥ ﳍﻢ ﻣﻦ ﻣﻘﺎﻟﺘِﻬﻢ ﻭﺑﻌﻀﻬﻢ ﻳﺘّﻜﻞ ﻋﻠﻰ ﺣُﺴْﻦ ﺍﻟﻈﱠﻦﱢ ﻬﺑﻢ ﺃﻭ ﻋﻠﻰ ﺍﻟﺘﺴﻠﻴﻢ ﳍﻢ ﻭﺍﻟﺘﻘﻠﻴﺪ‬
‫ﺤﺐﱡ ﺃﻥ ﻳُﺘﻔﻀﱠ ﹶﻞ ﻋﻠﻴﻪ ﺑﺒﺴﻂ ﺍﻟ ُﻌﺬﹾﺭ ﻟﻪ ﻭﻳُﺘﻜﻠﹼﻒ ﺍﻻﺣﺘﺠﺎﺝُ ﻋﻨﻪ ﻭﻻ ﻳﺒﺎﱄ ﺃﻥ‬
‫ﻟﺪﻋﻮﺍﻫﻢ ﻭﺃﺣﺴﻨﻬﻢ ﺣﺎ ﹰﻻ ﻣﻦ ُﻳ ِ‬
‫ُﻳ َﻤﻦّ ﺑﺬﻟﻚ ﻋﻠﻰ ﻋﻘﺒﻪ ﺃﻭ ﻣﻦ ﺩﺍﻥ ﺑﺪﻳﻨﻪ ﺃﻭ ﺍﻗﺘﺒﺲ ﺫﻟﻚ ﺍﻟﻌﻠﻢ ﻣﻦ ﻗِﺒﻞ ﹸﻛﺘُﺒﻪ ‪.‬‬

‫ﻭﳓﻦ ﺣﻔﻈﻚ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺇﺫﺍ ﺍﺳﺘﻨﻄﻘﹾﻨﺎ ﺍﻟﺸﱠﺎﻫﺪ ﻭﺃ َﺣﻠﹾﻨﺎ ﻋﻠﻰ ﺍﳌﺜﻞ ﻓﺎﳋﺼﻮﻣﺔ ﺣﻴﻨﺌ ٍﺬ ﺇﻧﱠﻤﺎ ﻫﻲ (‬
‫ﺖ‬
‫ﺑﻴﻨﻬﻢ ﻭﺑﻴﻨﻬﺎ ﺇ ﹾﺫ ﻛﻨّﺎ ﳓ ُﻦ ﱂ ﻧﺴﺘﺸﻬﺪ ﺇﻻﹼ ﲟﺎ ﺫﻛﺮﻧﺎ ﻭﻓﻴﻤﺎ ﺫﻛﺮﻧﺎ ﻣﻘﻨﻊٌ ﻋﻨﺪ ﻋﻠﻤﺎﺋﻨﺎ ﺇﻻﹼ ﺃﻥ ﻳﻜﻮﻥ ﺷﻲﺀٌ ﻳﺜﺒ ُ‬
 ‫ﺏ ﺍﻟﻜﺒﺎ ُﺭ ﻓﻤﺜ ﹸﻞ‬
‫ﺑﺎﻟﻘﻴﺎﺱ ﺃﻭ ﻳﺒﻄ ﹸﻞ ﺑﺎﻟﻘﻴﺎﺱ ﻓﻮﺍﺿ ُﻊ ﺍﻟﻜﺘﺎﺏ ﺿﺎﻣﻦٌ ﻟﺘﺨﻠﻴﺼﻪ ﻭﺗﻠﺨﻴﺼﻪ ﻭﻟﺘﺜﺒﻴِﺘ ِﻪ ﻓﺄﻣﱠﺎ ﺍﻷﺑﻮﺍ ُ‬
‫ﺍﻟﻘﹶ ﻮْﻝ ﰲ ﺍﻹﺑﻞ ﻭﺍﻟﻘﻮ ﹺﻝ ﰲ ﻓﻀﻴﻠﺔ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﲨﻴﻊ ﺍﳊﻴﻮﺍﻥ ﻛﻔﻀﻞ ﺍﳊﻴﻮﺍﻥ ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﻨﺎﻣﻲ ﻭﻓﻀﻞ ﺍﻟﻨﱠﺎﻣﻲ‬
‫ﻋﻠﻰ ﲨﻴﻊ ﺍﳉﻤﺎﺩ ‪.‬‬
‫ﻭﻟﻴﺲ ﻳﺪﺧ ﹸﻞ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺍﻟﻘﻮ ﹸﻝ ﻓﻴﻤﺎ ﻗﺴﻢ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﹼ ﻟﺒﻌﺾ ﺍﻟﺒﻘﺎﻉ ﻣﻦ ﺍﻟﺘﱠﻌﻈﻴﻢ ﺩﻭﻥ ﺑﻌﺾ ﻭﻻ ﻓﻴﻤﺎ‬
‫ﻗﺴﻢ ﻣﻦ ﺍﻟﺴّﺎﻋﺎﺕ ﻭﺍﻟﻠﻴﺎﱄ ﻭﺍﻷﻳﱠﺎﻡ ﻭﺍﻟﺸﱡﻬﻮﺭ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ﻷﻧّﻪ ﻣﻌﻨًﻰ ﻳﺮﺟﻊ ﺇﱃ ﺍﳌﺨﺘﱪﻳﻦ ﺑﺬﻟﻚ ﻣﻦ ﺍﳌﻼﺋﻜﺔ‬
‫ﻭﺍﳉﻦّ ﻭﺍﻵﺩﻣﻴﱢﲔ ‪.‬‬
‫ﻓﻤﻦ ﺃﺑﻮﺍﺏ ﺍﻟﻜﺒﺎﺭ ﺍﻟﻘﻮﻝ ﰲ ﻓﺼْﻞ ﻣﺎ ﺑﲔ ﺍﻟﺬﱡﻛﻮﺭِﺓ ﻭﺍﻹﻧﺎﺙ ﻭﰲ ﻓﺼْﻞ ﻣﺎ ﺑﲔ ﺍﻟﺮّﺟﻞ ﻭﺍﳌﺮﺃﺓ ﺧﺎﺻﱠﺔ ‪.‬‬
‫ﻭﻗﺪ ﻳﺪﺧﻞ ﰲ ﺍﻟﻘﻮﻝ ﰲ ﺍﻹﻧﺴﺎﻥ ﺫﻛﺮ ﺍﺧﺘﻼﻑ ﺍﻟﻨّﺎﺱ ﰲ ﺍﻷﻋﻤﺎﺭ ﻭﰲ ﻃﻮﻝ ﺍﻷﺟﺴﺎﻡ ﻭﰲ ﻣﻘﺎﺩﻳﺮ ﺍﻟﻌﻘﻮﻝ ﻭﰲ‬
‫ﺗﻔﺎﺿﻞ ﺍﻟﺼﱢﻨﺎﻋﺎﺕ ﻭﻛﻴﻒ‬

‫ﻗﺎﻝ ﻣﻦ ﻗﺎﻝ ﰲ ﺗﻘﺪﱘ ﺍﻷ ﻭﱠﻝ ﻭﻛﻴﻒ ﻗﺎﻝ ﻣﻦ ﻗﺎﻝ ﰲ ﺗﻘﺪﱘ ﺍﻵﺧﺮ ‪.‬‬
‫ﻚ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﻭﻓﻀ ﹺﻞ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺍﳉﺎﻥﹼ ﻭﻫﻲ ﲨﻠﺔ ﺍﻟﻘﻮﻝ ﰲ ﺍﺧﺘﻼﻑ‬‫ﻓﺄﻣﺎ ﺍﻷﺑﻮﺍﺏُ ﺍﻷُﺧﺮ ﻛﻔﻀْﻞ ﺍﳌﻠ ِ‬
‫ﺏ ﺍﳌﻌﺘﺪﻟﺔ ﰲ ﺍﻟﻘﺼَﺮ‬
‫ﺟﻮﺍﻫﺮﻫﻢ ﻭﰲ ﺃﻱﱢ ﻣﻮﺿﻊ ﻳﺘﺸﺎﻛﻠﻮﻥ ﻭﰲ ﺃﻱﱢ ﻣﻮﺿﻊ ﳜﺘﻠﻔﻮﻥ ﻓﺈﻥ ﻫﺬﻩ ﻣﻦ ﺍﻷﺑﻮﺍ َ‬
‫ﺏ ﺃﹸﺧ َﺮ ﻋﻠﻰ ﻗ ْﺪ ﹺﺭ ﻣﺎ ﻳﺘﻌﻠﹼﻖ ﻬﺑﺎ ﻣﻦ ﺍﻷﺳﺒﺎﺏ‬
‫ﺏ ﺇﻻﹼ ﻭﻗﺪ ﻳﺪﺧﻠﹸﻪ ﻧُﺘﻒٌ ﻣﻦ ﺃﺑﻮﺍ ﹴ‬‫ﻭﺍﻟﻄﹼﻮﻝ ‪ .‬ﻭﻟﻴﺲ ﻣﻦ ﺍﻷﺑﻮﺍﺏ ﺑﺎ ُ‬
‫ﻭﻳﻌﺮﺽ ﻓﻴﻪ ﻣﻦ ﺍﻟﺘﻀﻤﲔ ﻭﻟﻌﻠﻚ ﺃﻥ ﺗﻜﻮﻥ ﻬﺑﺎ ﺃﺷﺪﱠ ﺍﻧﺘﻔﺎﻋﹰﺎ ‪.‬‬
‫ﻭﻋﻠﻰ ﺃﱐ ﺭﲟﺎ ﻭﺷّﺤْﺖ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻭﻓﺼﱠﻠﺖ ﻓﻴﻪ ﺑﲔ ﺍﳉﺰﺀ ﻭﺍﳉﺰﺀ ﺑﻨﻮﺍﺩﺭ ﻛﻼﻡ ﻭﻃﺮﻑ ﺃﺧﺒﺎﺭ ﻭﻏﹸﺮﺭ ﺃﺷﻌﺎﺭ‬
‫ﻣﻊ ﻃﺮﻑ ﻣﻀﺎﺣﻴﻚ ﻭﻟﻮﻻ ﺍﻟﺬﻱ ﻧُﺤﺎﻭﻝ ﻣﻦ ﺍﺳﺘﻌﻄﺎﻑ ﻋﻠﻰ ﺍﺳﺘﺘﻤﺎﻡ ﺍﻧﺘﻔﺎﻋﻜﻢ ﻟﻘﺪ ﻛﻨﱠﺎ ﺗﺴﺨﱠﻔﹾﻨﺎ ﻭﺳﺨﱠﻔﹾﻨﺎ ﺷﺄﻥ‬
‫ﻛﺘﺎﺑﻨﺎ ﻫﺬﺍ ‪.‬‬
‫ﻭﺇﺫﺍ ﻋﻠﻢ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻣﻮﻗﻊ ﺍﻟﻨﱢﻴﱠﺔ ﻭﺟﻬﺔ ﺍﻟﻘﺼْﺪ ﺃﻋﺎﻥ ﻋﻠﻰ ﺍﻟﺴﱠﻼﻣﺔ ﻣﻦ ﻛﻞﹼ ﳐﻮﻑ ‪.‬‬

‫ﺍﻟﻌﻠﺔ ﰲ ﻋﺪﻡ ﺇﻓﺮﺍﺩ ﺑﺎﺏ ﻟﻠﺴﻤﻚ‬

‫ﺢ ﻭﺍﻟﻌﺬﻭﺑﺔ ﻭﺍﻷﻬﻧﺎ َﺭ ﻭﺍﻷﺩﻭﻳﺔ ﻭﺍﳌﻨﺎﻗﻊ ﻭﺍﳌﻴﺎﻩ ﺍﳉﺎﺭﻳﺔ ﻣﻦ ﺍﻟﺴﱠﻤَﻚ ﻭﳑﱠﺎ ﳜﺎﻟﻒ ﺍﻟﺴﱠﻤﻚ ﳑﱠﺎ‬‫ﻭﱂ ﳒﻌﻞ ﳌﺎ ﻳﺴﻜﻦ ﺍﳌِﻠ َ‬
‫ﺴ ﹺﻦ ﺍﻟﻮﺻﻒ ﻭﻳﻨﺸﱢﻂ ﲟﺎ‬
‫ﻳﻌﻴﺶ ﻣﻊ ﺍﻟﺴﻤﻚ ﺑﺎﺑﹰﺎ ﳎﺮّﺩﹰﺍ ﻷﻧﱢﻲ ﱂ ﺃﺟ ْﺪ ﰲ ﺃﻛﺜﺮﻩ ﺷِﻌﺮﹰﺍ ﳚﻤﻊ ﺍﻟﺸّﺎﻫﺪ ﻭﻳُﻮﺛﻖ ﻣﻨﻪ ﲝ ْ‬
‫ﻓﻴﻪ ﻣﻦ ﻏﲑ ﺫﻟﻚ ﻟﻠﻘﺮﺍﺀﺓ ﻭﱂ ﻳﻜﻦ ﺍﻟﺸّﺎﻫﺪ ﻋﻠﻴﻪ ﺇﻻﹼ ﺃﺧﺒﺎﺭ ﺍﻟﺒﺤْﺮﻳﱢﲔ ﻭﻫﻢ ﻗﻮﻡٌ ﻻ ﻳﻌﺪﱡﻭﻥ ﺍﻟﻘﻮﻝ ﰲ ﺑﺎﺏ ﺍﻟ ِﻔﻌْﻞ‬
‫ﱪ ﺃﻏﺮﺏ ﻛﺎﻧﻮﺍ ﺑﻪ ﺃﺷﺪّ ُﻋﺠْﺒﹰﺎ ﻣﻊ ﻋﺒﺎﺭﺓ ﻏﺜﱠﺔ ﻭﳐﺎﺭﺝ َﺳﻤِﺠﺔ ‪.‬‬‫ﻭﻛﻠﹼﻤﺎ ﻛﺎﻥ ﺍﳋ ُ‬
‫ﻭﻓﻴﻪ ﻋﻴﺐٌ ﺁﺧﺮ ‪ :‬ﻭﻫﻮ ﺃﻥﹼ ﻣﻌﻪ ﻣﻦ ﺍﻟﻄﹼﻮﻝ ﻭﺍﻟﻜﺜﹾﺮﺓ ﻣﺎ ﻻ ﲢﺘﻤﻠﻮﻧﻪ ﻭﻟﻮ ﻏﻨﱠﺎﻛﻢ ﲜﻤﻴﻌﻪ ﻣُﺨﺎﺭﹺﻕ ﻭﺿﺮﺏ ﻋﻠﻴﻪ‬
‫ﺯﻟﹾﺰﻝ ﻭﺯﻣﺮ ﺑﻪ‬

‫ﺽ ﻟﻪ ‪.‬‬
‫َﺑ ْﺮﺻُﻮﻣﹰﺎ ﻓﻠﺬﻟﻚ ﱂ ﺃﺗﻌﺮﱠ ْ‬
‫ﻭﻗﺪ ﺃﻛﺜﺮ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺃﺭﺳﻄﺎﻃﺎﻟﻴﺲ ﻭﱂ ﺃﺟﺪ ﰲ ﻛﺘﺎﺑﻪ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺍﻟﺸّﺎﻫﺪ ﺇﻻﹼ ﺩﻋْﻮﺍﻩ ‪.‬‬
‫ﻭﻟﻘﺪ ﻗﻠﺖ ﻟﺮﺟﻞ ﻣﻦ ﺍﻟﺒﺤﺮﻳﱢﲔ ‪ :‬ﺯﻋﻢ ﺃﺭﺳﻄﺎﻃﺎﻟﻴﺲ ﺃﻥﹼ ﺍﻟﺴّﻤﻜﺔ ﻻ ﺗﺒﺘﻠ ُﻊ ﺍﻟﻄﱡﻌﻢ ﺃﺑﺪﹰﺍ ﺇﻻﹼ ﻭﻣﻌﻪ ﺷﻲﺀٌ ﻣﻦ ﻣﺎﺀ‬
 ‫ﻣﻊ ﺳﻌﺔ ﺍﳌﺪﺧﻞ ﻭﺷﺮّ ﺍﻟﻨﻔﺲ ﻓﻜﺎﻥ ﻣﻦ ﺟﻮﺍﺑﻪ ﺃﻥ ﻗﺎﻝ ﱄ ‪ :‬ﻣﺎ ﻳﻌﻠﻢ ﻫﺬﺍ ﺇﻻﹼ َﻣ ْﻦ ﻛﺎﻥ ﲰﻜﺔ ﻣﺮﱠ ﹰﺓ ﺃﻭ ﺃﺧﱪﺗﻪ ﺑﻪ‬
‫ﲰﻜﺔ ﺃﻭ ﺣﺪﱠﺛﻪ ﺑﺬﻟﻚ ﺍﳊﻮﺍﺭﻳﱡﻮﻥ ﺃﺻﺤﺎﺏ ﻋﻴﺴﻰ ﻓﺈﻬﻧﻢ ﻛﺎﻧﻮﺍ ﺻﻴّﺎﺩﻳﻦ ﻭﻛﺎﻧﻮﺍ ﺗﻼﻣﺬﺓ ﺍﳌﺴﻴﺢ ‪.‬‬
‫ﺐ ﻛﻼﻡ ﻭﻫﻮ ﻳﺘﻜﻠﱠﻒ ﻣﻌﺮﻓﺔ ﺍﻟﻌِﻠﻞ ﻭﻫﺬﺍ ﻛﺎﻥ‬
‫ﻭﻫﺬﺍ ﺍﻟﺒﺤﺮﻱﱡ ﺻﺎﺣ ُ‬

‫ﻑ‬
‫ﺟﻮﺍﺑﻪ ﻭﻟﻜﲏ ﻟﻦ ﺃﺩﻉ ِﺫ ﹾﻛ َﺮ ﺑﻌﺾ ﻣﺎ ﻭﺟﺪﺗﻪ ﰲ ﺍﻷﺷﻌﺎﺭ ﻭﺍﻷﺧﺒﺎﺭ ﺃ ْﻭ ﻛﺎﻥ ﻣﺸﻬﻮﺭﹰﺍ ﻋﻨﺪ ﻣﻦ ﻳﻨﺰﻝ ﺍﻷﺳﻴﺎ َ‬
‫ﻭﺷﻄﻮﻁ ﺍﻷﻭﺩﻳﺔ ﻭﺍﻷﻬﻧﺎﺭ ﻭﻳﻌﺮﻓﻪ ﺍﻟﺴﱠﻤﱠﺎﻛﻮﻥ ﻭُﻳ ِﻘﺮﱡ ﺑِﻪ ﺍﻷﻃﺒﱠﺎﺀ ﺑﻘﺪﺭ ﻣﺎ ﺃﻣﻜﻦ ﻣﻦ ﺍﻟﻘﻮﻝ ‪.‬‬
‫ﺱ ﺑﻦ ﻣُﻌﺎﻭﻳﺔ ﺯﻋﻢ ﺃﻥﹼ‬
‫ﺏ ﺍﻷﺧﺒﺎﺭ ﺃﻥﹼ ﺇﻳﺎ َ‬
‫ﲑ ﻭﺍﺣﺪ ﻣﻦ ﺃﺻﺤﺎ ﹺ‬ ‫ﺯﻋﻢ ﺇﻳﺎﺱ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﰲ ﺍﻟﺸﺒﱡﻮﻁ ﻭﻗﺪ ﺭﻭﻯ ﻟﻨﺎ ﻏ ُ‬
‫ﻂ‬
‫ﺍﻟﺸﱠﺒﱡﻮﻃﺔ ﻛﺎﻟﺒﻐْﻞ ﻭﺃﻥﹼ ﹸﺃﻣّﻬﺎ ﺑُﻨﻴّﺔ ﻭﺃﺑﺎﻫﺎ ﺯَﺟْﺮٌ ﻭﺃﻥﹼ ﻣﻦ ﺍﻟﺪّﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﺃﻥﹼ ﺍﻟﻨﺎﺱ ﱂ ﳚﺪﻭﺍ ﰲ ﺑﻄﻦ َﺷﺒﱡﻮﻃﺔ ﻗ ﱡ‬
‫ﺑﻴﻀﹰﺎ ‪.‬‬
‫ﻭﺃﻧﺎ ﺃﺧﱪﻙ ﺃﻧﱢﻲ ﻗﺪ ﻭﺟﺪﺗﻪ ﻓﻴﻬﺎ ﻣِﺮﺍﺭﹰﺍ ﻭﻟﻜﻨﱢﻲ ﻭﺟﺪُﺗ ُﻪ ﺃﺻﻐﺮ ﺟُﺜﹼ ﹰﺔ ﻭﺃﺑﻌﺪ ﻣﻦ ﺍﻟﻄﱢﻴﺐ ﻭﱂ ﺃﺟﺪﻩ ﻋﺎﻣّﹰﺎ ﻛﻤﺎ ﺃﺟﺪﻩ‬
‫ﰲ ﺑﻄﻮﻥ ﲨﻴﻊ ﺍﻟﺴﻤﻚ ‪.‬‬

‫ﻓﻬﺬﺍ ﻗﻮﻝ ﺃﰊ ﻭﺍﺛﻠﺔ ﺇﻳﺎﺱ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﺍﳌﺰﱐ ﺍﻟﻔﻘﻴﻪ ﺍﻟﻘﺎﺿﻲ ﻭﺻﺎﺣﺐ ﺍﻹﺯﻛﺎﻥ ﻭﺃﻗﹾﻮﻑ ﻣﻦ ﻛﺮْﺯ ﺍﻟﺸﻚ ﰲ ﺃﺧﺒﺎﺭ‬
‫ﺍﻟﺒﺤﺮﻳﲔ ﻭﺍﻟﺴّﻤﺎﻛﲔ ﻭﺍﳌﺘﺮﲨﲔ ﻓﻜﻴﻒ ﺃﺳ ﹸﻜ ُﻦ ﺑﻌﺪ ﻫﺬﺍ ﺇﱃ ﺃﺧﺒﺎﺭ ﺍﻟﺒﺤْﺮﻳﱢﲔ ﻭﺃﺣﺎﺩﻳﺚ ﺍﻟﺴﻤﱠﺎﻛﲔ ﻭﺇﱃ ﻣﺎ ﰲ‬
‫ﺏ َﺭﺟُﻞ ﻟﻌﻠﱠﻪ ﺃ ﹾﻥ ﻟﻮ ﻭﺟﺪ ﻫﺬﺍ ﺍﳌﺘﺮﺟﻢ ﺃﻥ ﻳُﻘِﻴ َﻤﻪُ ﻋﻠﻰ ﺍ ِﳌﺼْﻄﺒﺔ ﻭﻳﱪﺃ ﺇﱃ ﺍﻟﻨﱠﺎﺱ ﻣﻦ ﻛﺬﺑﻪ ﻋﻠﻴﻪ ﻭﻣﻦ ﺇﻓﺴﺎﺩ‬
‫ﻛﺘﺎ ﹺ‬
‫ﻣﻌﺎﻧﻴﻪ ﺑﺴﻮﺀ ﺗﺮﲨﺘﻪ ‪.‬‬

‫ﻓﺼﻴﻠﺔ ﺍﻟﻀﺐ‬

‫ﻭﺍﻟﺬﻱ ﺣﻀﺮﱐ ﻣﻦ ﺃﲰﺎﺀ ﺍﳊﺸﺮﺍﺕ ﳑﱠﺎ ﻳﺮﺟﻊ ﻋﻤﻮﺩ ﺻُﻮﺭﻫﺎ ﺇﱃ‬

‫ﺖ ﺑﻌﺪ ﺫﻟﻚ ﰲ ﺃﻣﻮﺭ ﻓﺄ ﻭﱠﻝ ﻣﺎ ﻧﺬﻛﺮ ﻣﻦ ﺫﻟﻚ ﺍﻟﻀﺐّ ‪.‬‬ ‫ﺐ ﻭﺍﺣﺪ ﻭﺇﻥ ﺍﺧﺘﻠﻔ ْ‬ ‫ﻗﺎﻟ ﹴ‬
‫ﻭﺍﻷﺟﻨﺎﺱُ ﺍﻟﱵ ﺗﺮﺟﻊ ﺇﱃ ﺻﻮﺭﺓ ﺍﻟﻀّﺐّ ‪ :‬ﺍﻟﻮﺭ ﹸﻝ ﻭﺍﳊﺮﺑﺎﺀ ﻭﺍﻟﻮﺣﺮﺓ ﻭﺍﳊﹸﻠﹾﻜﺔ ﻭﺷﺤﻤﺔ ﺍﻷﺭﺽ ﻭﻛﺬﻟﻚ ﺍﻟﻌﻈﺎﺀ‬
‫ﻀ َﺮﻓﹸﻮﻁ ﻭﻳﻘﺎﻝ ﰲ ﺃﻡﱢ ﺣُﺒﲔ ﺣُﺒﻴْﻨﺔ ﻭﺃﺷﺒﺎ ﻫُﻬﺎ ﳑﺎ‬
‫ﻭﺍﻟﻮﺯﻍ ﻭﺍﳊﺮﺫﻭﻥ ﻭﻗﺎﻝ ﺃﺑﻮ ﺯﻳﺪ ‪ :‬ﻭﺫﻛﺮ ﺍﻟﻌﻈﺎﻳﺔ ﻫﻮ ﺍﻟﻌ ْ‬
‫ﻳﺴﻜﻦ ﺍﳌﺎﺀ ‪ :‬ﺍﻟﺮّﻕﱡ ﻭﺍﻟﺴﱡﻠﺤﻔﺎﺓ ﻭﺍﻟﻐﻴﻠﻢ ﻭﺍﻟﺘﱢﻤﺴﺎﺡ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ‪.‬‬

‫ﺍﳊﺸﺮﺍﺕ‬

‫ﻭﳑّﺎ ﳓﻦ ﻗﺎﺋﻠﻮﻥ ﰲ ﺷﺄﻧﻪ ﻣﻦ ﺍﳊﺸﺮﺍﺕ ‪ :‬ﺍﻟﻈﺮﺑﺎﻥ ﻭﺍﻟ ُﻌﺚﹼ ﻭﺍﳊﹸﻔﱠﺎﺙ‬

‫ﻭﺍﻟﻌِﺮﹺﺑ ُﺪ ﻭﺍﻟﻌﻀْﺮﻓﻮﻁ ﻭﺍﻟﻮﺑْﺮ ﻭﺃﻡ ﺣﺒﲔ ﻭﺍﳉﻌﻞ ﻭﺍﻟﻘ َﺮﻧْﱮ ﻭﺍﻟﺪﱠﺳﱠﺎﺱ ﻭﺍﳋﻨﻔﺴﺎﺀ ﻭﺍﳊﻴّﺔ ﻭﺍﻟﻌﻘﺮﺏ ﻭﺍﻟﺸّﺒﺚ‬
‫ﻭﺍﻟﺮﱡﺗﻴﻼﺀ ﻭﺍﻟﻄﱠﺒﱡﻮﻉ ﻭﺍﳊﺮ ﹸﻗﻮﺹ ﻭﺍﻟﺪﱠﱂ ﻭﻗﻤْﻠﺔ ﺍﻟﻨﱠﺴْﺮ ﻭﺍﳌﺜﻞ‬
 ‫ﺖ ﻋﻠﻰ ﺟﻠﺪ ﺍﻟﺒﻌﲑ ﺗﻮﺭﱠﻡ ﻭﻟﺬﻟﻚ ﻳﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ ﻭﻫﻮ ﻳﺼﻒ ﺇﺑﻠﻪ ﺑﺎﻟﺴﱢﻤﻦ ‪ ) :‬ﻛﺄﻧّﻬﺎ‬ ‫ﻭﺍﻟﻨﱢﺒْﺮ ﻭﻫﻲ ﺩﻭ ْﻳﺒﱠﺔ ﺇﺫﺍ ﺩﺑﱠ ْ‬
‫ﺖ ﻋﻠﻴﻬﺎ ﺫﺭﺑﺎﺕ ﺍﻷﻧﺒﺎ ْﺭ ( ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) :‬ﲪﺮ ﲢﻘﹼﻨﺖ ﺍﻟﻨﱠﺠﻴ ﹶﻞ ﻛﺄﳕﺎ ** ﲜﻠﻮﺩﻫﻦ‬
‫ﻣﻦ ﺑُﺪُ ٍﻥ ﻭﺍﺳﺘﻴﻘﺎ ْﺭ ** َﺩﺑﱠ ْ‬
‫ﻣﺪﺍ ﹺﺭﺝُ ﺍﻷﻧﺒﺎ ﹺﺭ (‬
‫ﻭﺍﻟﻀﱠﻤْﺞ ﻭﺍﻟﻘﻨﻔﺬ ﻭﺍﻟﻨﱠﻤْﻞ ﻭﺍﻟﺬﹼﺭﱢ ﻭﺍﻟﺪّﺳﺎﺱ ﻭﻣﻨﻬﺎ ﻣﺎ ﺗﺘﺸﺎﻛﻞ ﰲ ﻭﺟﻮﻩ ﻭﲣﺘﻠﻒ ﻣﻦ ﻭﺟﻮﻩ ‪ :‬ﻛﺎﻟﻔﺄﺭ ﻭﺍﳉﺮﺫﺍﻥ‬
‫ﻭﺍﻟﺰﺑﺎﺏ ﻭﺍﳋﻠﺪ ﻭﺍﻟﲑﺑﻮﻉ ﻭﺍﺑﻦ ﻋِﺮﺱ ﻭﺍﺑﻦ ﻣﻘﺮﺽ‬

‫ﻭﻣﻨﻬﺎ ﺍﻟﻌﻨﻜﺒﻮﺕ ﺍﻟﺬﻱ ﻳﻘﺎﻝ ﻟﻪ ﻣﻨﻮﻧﺔ ﻭﻫﻲ ﺷﺮﱡ ﻣﻦ ﺍﳉﺮﱠﺍﺭﺓ ﻭﺍﻟﻀّﻤْﺞ ‪.‬‬

‫ﻣﺎ ﻓﻴﻪ ﺍﻟﻮﺣﺸﻲ ﻭﺍﻷﻫﻠﻲ ﻣﻦ ﺍﳊﻴﻮﺍﻥ‬

‫ﻭﺳﻨﻘﻮﻝ ﰲ ﺍﻷﺟﻨﺎﺱ ﺍﻟﱵ ﻳﻜﻮﻥ ﰲ ﺍﳉﻨﺲ ﻣﻨﻬﺎ ﺍﻟﻮﺣﺸﻲﱡ ﻭﺍﻷﻫﻠﻲّ ﻛﺎﻟﻔﻴﻠﺔ ﻭﺍﳋﻨﺎﺯﻳﺮ ﻭﺍﻟﺒﻘﺮ ﻭﺍﳊﻤﲑ‬
‫ﻭﺍﻟﺴﱠﻨﺎﻧﲑ ‪.‬‬
‫ﻭﺍﻟﻈﱢﺒﺎﺀ ﻗﺪ َﺗ ْﺪﺟُﻦ ﻭﺗُﻮﻟﹼﺪ ﻋﻠﻰ ﺻُﻌﻮﺑ ٍﺔ ﻓﻴﻬﺎ ﻭﻟﻴﺲ ﰲ ﺃﺟﻨﺎﺱ ﺍﻹﺑﻞ ﺟﻨﺲ ﻭﺣﺸﻲﱞ ﺇﻻﹼ ﰲ ﻗﻮﻝ ﺍﻷﻋﺮﺍﺏ ‪.‬‬
‫ﻭﳑﱠﺎ ﻳﻜﻮﻥ ﺃﻫﻠﻴّﹰﺎ ﻭﻻ ﻳﻜﻮﻥ ﻭﺣﺸﻴّﹰﺎ ﻭﻫﻮ ﺳﺒ ُﻊ ﺍﻟﻜﻼﺏ ﻭﻟﻴﺲ ﻳﺘﻮﺣّﺶ ﻣﻨﻬﺎ ﺇﻻﹼ ﺍﻟﻜﻠﺐ ﺍﻟ ﹶﻜﻠِﺐ ﻓﺄﻣّﺎ ﺍﻟﻀﱢﺒﺎﻉ‬
‫ﻭﺍﻟﺬﱢﺋﺎﺏ‬

‫ﻭﺍﻷﺳﺪ ﻭﺍﻟﻨﻤﻮﺭ ﻭﺍﻟﺒُﺒﻮﺭ ﻭﺍﻟﺜﻌﺎﻟﺐ ﻭﺑﻨﺎﺕ ﺁﻭﻯ ﻓﻮﺣﺸﻴﱠﺔﹲ ﻛﻠﻬﺎ ﻭﻗﺪ ﻳﻘﻠﹼﻢ ﺍﻷﺳﺪ ﻭﺗُﻨﺰﻉ ﺃﻧْﻴﺎﺑﻪ ﻭﻳﻄﻮﻝ ﺛﻮﺍ ﺅُﻩ‬
‫ﻣﻊ ﺍﻟﻨﺎﺱ ﺣﱴ ﻳﻬﺮﻡ ﻣﻊ ﺫﻟﻚ ﻭﳛﺲّ ﺑﻌﺠﺰﻩ ﻋﻦ ﺍﻟﺼﱠﻴﺪ ﰒﱠ ﻫﻮ ﰲ ﺫﻟﻚ ﻻ ﻳُﺆﲤﻦ ﻋُﺮﺍﻣﻪ ﻭﻻ ﺷﺮﻭﺩﻩ ﺇﺫﺍ ﺍﻧﻔﺮﺩ‬
‫ﻋﻦ ﺳ ﻮﱠﺍﺳﻪ ﻭﺃﺑﺼﺮ ﻏﻴﻀﺔ ﹸﻗﺪّﺍﻣﻬﺎ ﺻَﺤﺮﺍﺀ ‪.‬‬
‫ﻗﺼﺔ ﺍﻷﻋﺮﺍﰊ ﻭﺍﻟﺬﺋﺐ ﻭﻗﺪ ﻛﺎﻥ ﺑﻌﺾ ﺍﻷﻋﺮﺍﺏ ﺭﺑّﻰ ﺟﺮﻭ ﺫﺋﺐ ﺻﻐﲑﹰﺍ ﺣﺘﱠﻰ ﺷﺐﱠ ﻭﻇﻦﱠ ﺃﻧﻪ ﻳﻜﻮ ﹸﻥ ﺃﻏﹾﲎ ﻏﻨﺎ ًﺀ‬
‫ﻣﻦ ﺍﻟﻜﻠﺐ ﻭﺃﻗﻮﻯ ﻋﻠﻰ ﺍﻟﺬﹼ ﺏﱢ ﻋﻦ ﺍﳌﺎﺷﻴﺔ ﻓﻠﻤﱠﺎ ﻗﻮﻱ ﺷﻴﺌﹰﺎ ﻭﺛﺐ ﻋﻠﻰ ﺷﺎٍﺓ ﻓﺬﲝﻬﺎ ﻭﻛﺬﻟﻚ ﻳﺼﻨ ُﻊ ﺍﻟﺬﱢﺋﺐ ﰒﱠ‬
‫ﺐ(‬‫ﺖ ﺷ ﻮَﻳﻬﱵ ﻭَﺭﺑﻴﺖ ﻓﻴﻨﺎ ** ﻓﻤﻦ ﺃﻧﺒﺎﻙ ﺃﻥﹼ ﺃﺑﺎﻙ ﺫﻳ ُ‬
‫ﺃﻛﻞ ﻣﻨﻬﺎ ﻓﻠﻤﱠﺎ ﺃﺑﺼﺮ ﺍﻟﺮّﺟﻞ ﺃﻣﺮ ُﻩ ﻗﺎﻝ ‪ ) :‬ﺃ ﹶﻛ ﹾﻠ َ‬

‫ﺐ‬
‫ﻭﻗﺪ ﺃﻧﻜﺮ ﻧﺎﺱٌ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﻗﺎﻟﻮﺍ ‪ :‬ﱂ ﻳﻜ ْﻦ ﻟﻴﺄﻟﻔﻪ ﻭﻳﻘﻴﻢ ﻣﻌﻪ ﺑﻌﺪ ﺃﻥ ﺍﺷﺘﺪّ ﻋ ﹾﻈﻤُﻪ ﻭِﻟ َﻢ ﹶﻟ ْﻢ ﻳﺬ َﻫ ْ‬
‫ﻣﻊ ﺍﻟﺬﱢﺋﺎﺏ ﻭﺍﻟﻀﱢﺒﺎﻉ ﻭﱂ ﺗﻜﻦ ﺍﻟﺒﺎﺩﻳ ﹸﺔ ﺃﺣﺐﱠ ﺇﻟﻴﻪ ﻣﻦ ﺍﳊﺎﺿﺮﺓ ﻭﺍﻟﻘﻔﺎ ُﺭ ﺃﺣﺐﱠ ﺇﻟﻴﻪ ﻣﻦ ﺍﳌﻮﺍﺿﻊ ﺍﳌﺄﻧﻮﺳﺔ ‪.‬‬
‫ﻛﻴﻒ ﻳﺼﲑ ﺍﻟﻮﺣﺸﻲﱡ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﺃﻫﻠﻴﹰﺎ ﻭﻟﻴﺲ ﻳﺼﲑ ﺍﻟﺴﺒ ُﻊ ﻣﻦ ﻫﺬﻩ ﺍﻷﺟﻨﺎﺱ ﺃﻭ ﺍﻟﻮﺣﺸﻲﱡ ﻣﻦ ﺍﻟﺒﻬﺎﺋﻢ ﺃﻫﻠﻴّﹰﺎ‬
‫ﺑﺎﳌﻘﺎﻡ ﻓﻴﻬﻢ ﻭﻫﻮ ﻻ ﻳﻘﺪﺭ ﻣﺎ ﻳﻌﺘﺮﻱ ﺍﻟﻮﺣﺸﻲ ﺇﺫﺍ ﺻﺎﺭ ﺇﱃ ﺍﻟﻨﺎﺱ ﻭﻗﺪ ﺗﺘﺴﺎﻓﺪ ﻭﺗﺘﻮﺍﻟﺪ ﰲ ﺍﻟﺪﱡﻭﺭ ﻭﻫﻲ ﺑﻌﺪ‬
‫ﻭﺣﺸﻴﱠﺔ ﻭﻟﻴﺲ ﺫﻟﻚ ﻓﻴﻬﺎ ﺑﻌﺎﻡّ ﻭﻣﻦ ﺍﻟﻮﺣْﺶ ﻣﺎ ﺇﺫﺍ ﺻﺎﺭ ﺇﱃ ﺍﻟﻨّﺎﺱ ﻭﰲ ﺩُﻭﺭﻫﻢ ﺗﺮﻙ ﺍﻟﺴّﻔﺎﺩ ﻭﻣﻨﻬﺎ ﻣﺎ ﻻ ﻳﻄﻌﻢ‬
‫ﺏ ﺍﻟﺒﺘﱠﺔ ﺑﻮ ْﺟٍﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ﻭﻣﻨﻬﺎ ﻣﺎ ﻳُﻜﺮﻩ ﻋﻠﻰ ﺍﻟ ﱡﻄﻌْﻢ‬
‫ﻭﻻ ﻳﺸﺮ ُ‬

‫ﺢ ﺣﱴ ﳝﻮﺕ ﻭﻫﺬﺍ‬
‫ﻭﻳﺪﺧﻞ ﰲ ﺣﻠﻘﺔ ﻛﺎﳊﻴّﺔ ﻭﻣﻨﻬﺎ ﻣﺎ ﻻ ﻳﺴﻔﺪ ﻭﻻ ﻳ ْﺪﺟُﻦ ﻭﻻ ﻳﻄﻌﻢ ﻭﻻ ﻳﺸﺮﺏ ﻭﻻ ﻳﺼﻴ ُ‬
‫ﺍﳌﻌﲎ ﰲ ﻭﺣﺸﻲﱢ ﺍﻟﻄﱠﲑ ﺃﻛﺜﺮ ‪.‬‬
‫ﺾ ﳌﺎ ﻗﹸﻠﻨﺎ ﻷﻥﹼ ﺍﻟﺸﱠﻲﺀ‬
‫ﺍﻟﺴﻮﺭﺍﱐ ﻭﺭﻳﺎﺿﺘﻪ ﻟﻠﻮﺣﻮﺵ ﻭﺍﻟﺬﻱ ﳛﻜﻰ ﻋﻦ ﺍﻟﺴﻮﺭﺍﱐ ﺍﻟﻘﹶﻨﱠﺎﺹ ﺍﳉﺒﻠﻲّ ﻟﻴﺲ ﺑﻨﺎﻗ ﹴ‬
 ‫ﻀﺮﹺﻳﺘﻬﺎ ﺃﻧّﻪ ﺿﺮﱠﻯ‬
‫ﺐ ﻭﺍﻟﻨﺎﺩﺭ ﺍﳋﺎﺭﺟﻲّ ﻻ ﻳﻘﺎﺱ ﻋﻠﻴﻪ ﻭﻗﺪ ﺯﻋﻤﻮﺍ ﺃﻧّﻪ ﺑﻠﻎ ﻣﻦ ﺣﺬﹾﻗﻪ ﺑﺘﺪﺭﻳﺐ ﺍﳉﻮﺍﺭﺡ ﻭﺗ ْ‬
‫ﺍﻟﻐﺮﻳ َ‬
‫ﺾ‬
‫ﺫﺋﺒﹰﺎ ﺣﺘّﻰ ﺍﺻﻄﺎﺩ ﺑﻪ ﺍﻟﻈﱢﺒﺎﺀ ﻭﻣﺎ ﺩﻭﻬﻧﺎ ﺻﻴﺪﹰﺍ ﺫﺭﻳﻌﹰﺎ ﻭﺃﻧﻪ ﺃﻟﻔﻪ ﺣﱴ ﺭﺟﻊ ﺇﻟﻴﻪ ﻣﻦ ﺛﻼﺛﲔ ﻓﺮﺳﺨﹰﺎ ﻭﻗﺪ ﻛﺎﻥ ﺑﻌ ُ‬
‫ﺍﻟﻌُﻤﱠﺎﻝ ﺳﺮﻗﻪ ﻣﻨﻪ ﻭﻗﺪ ﺫﻛﺮﻭﺍ ﺃﻥﹼ ﻫﺬﺍ ﺍﻟﺬﱢﺋﺐ ﻗﺪ ﺻﺎﺭ ﺇﱃ ﺍﻟﻌﺴﻜﺮ ﻭﺃﻥ ﻫﺬﺍ ﺍﻟﺴﱡﻮﺭﺍﱐ ﺿﺮّﻯ ﺃﺳﺪﹰﺍ ﺣﱴ‬
‫ﲑ ﻓﺎﺻﻄﺎﺩ ﻬﺑﺎ ﺍﻟﺬﱢﺑّﺎﻥ ﻭﻛ ﱡﻞ ﻫﺬﺍ ﻋﺠﺐ ﻭﻫﻮ ﻏﺮﻳﺐٌ‬
‫ﺍﺻﻄﺎﺩ ﻟﻪ ﺍﳊﻤﲑ ﻓﻤﺎ ﺩﻭﻬﻧﺎ ﺻﻴﺪﹰﺍ ﺫﺭﻳﻌﹰﺎ ﻭﺃﻧﻪ ﺿﺮﱠﻯ ﺍﻟﺰﱠﻧﺎﺑ َ‬
‫ﻧﺎﺩﺭٌ ﺑﺪﻳﻊٌ ﺧﺎﺭﺟﻲّ‬

‫ﻭﺫﻛﺮﻭﺍ ﺃﻧّﻪ ﻣﻦ ﻗﻴﺲ ﻋﻴﻼﻥ ﻭﺃﻥ ﺣﻠﻴﻤﺔ ﻇﺌﺮ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺪ ﻭﻟﺪﺗﻪ ‪.‬‬
‫ﺍﳊﻴﻮﺍﻧﺎﺕ ﺍﻟﻌﺠﻴﺒﺔ ﻭﻟﻴﺲ ﻋﻨﺪﻱ ﰲ ﺍﳊﻤﺎﺭ ﺍﳍﻨﺪﻱﱢ ﺷﻲﺀ ﻭﻗﺪ ﺫﻛﺮﻩ ﺻﺎﺣﺐ ﺍﳌﻨﻄﻖ ﻓﺄﻣﺎ ﺍﻟﺪﱢﺑﺎﺏ ﻭﻓﺄﺭﺓ ﺍﳌﺴﻚ‬
‫ﻭﺍﻟﻔﻨﻚ ﻭﺍﻟﻘﺎﻗﹸﻢ ﻭﺍﻟﺴﱢﻨﺠﺎﺏ ﻭﺍﻟﺴﱠﻤﱡﻮﺭ ﻭﻫﺬﻩ ﺍﻟﺪﻭﺍﺏّ ﺫﻭﺍﺕ ﺍﻟﻔِﺮﺍﺀ ﻭﺍﻟﻮﺑﺮ ﺍﻟﻜﺜﻴﻒ ﺍﻟﻨّﺎﻋﻢ ﻭﺍﳌﺮﻏﻮﺏ ﻓﻴﻪ‬
‫ﻭﺍﳌﻨﺘﻔﻊ ﺑﻪ ﻓﻬﻲ ﻋﺠﻴﺒﺔ ‪.‬‬
‫ﻭﺇﻧّﻤﺎ ﻧﺬﻛﺮ ﻣﺎ ﻳﻌﺮﻓﻪ ﺃﺻﺤﺎﺑﻨﺎ ﻭﻋﻠﻤﺎﺅﻧﺎ ﻭﺃﻫ ﹸﻞ ﺑﺎﺩﻳﺘﻨﺎ ﺃﻻ ﺗﺮﻯ ﺃﻧّﻲ ﱂ ﺃﺫﻛﺮ ﻟﻚ ﺍﳊﺮﻳﺶ ﻭﺍﻟﺪﱡﺧﺲ ﻭﻻ ﻫﺬﻩ‬
‫ﺍﻟﺴﱢﺒﺎﻉ ﺍﳌﺸﺘﺮﻛﺔ ﺍﳋﻠﻖ‬

‫ﺍﳌﺘﻮﻟﹼﺪﺓ ﻓﻴﻤﺎ ﺑﲔ ﺍﻟﺴﱢﺒﺎﻉ ﺍﳌﺨﺘﻠﻔﺔ ﺍﻷﻋﻀﺎﺀ ﺍﳌﺘﺸﺎﻬﺑﺔ ﺍﻷﺭﺣﺎﻡ ﺍﻟﱵ ﺇﺫﺍ ﺻﺎﺭ ﺑﻌﻀُﻬﺎ ﰲ ﺃﻳﺪﻱ ﺍﻟﻘﺮّﺍﺩﻳﻦ‬
‫ﻭﺍﳌﺘﻜﺴﱢﺒﲔ ﻭ ﺍﻟﻄﻮّﺍﻓﲔ ﻭﺿﻌﻮﺍ ﳍﺎ ﺃﲰﺎﺀ ﻓﻘﺎﻟﻮﺍ ‪ :‬ﻣﻘﻼﺱ ﻭﻛﻴﻼﺱ ﻭﺷﻠﻘﻄﲑ ﻭﺧﻠﻘﻄﲑ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ﺣﲔ ﹾﱂ‬
‫َﺗ ﹸﻜ ْﻦ ﻣﻦ ﺍﻟﺴﱢﺒﺎﻉ ﺍﻷﺻﻠﻴﺔ ﻭﺍﳌﺸﻬﻮﺭﺓ ﺍﻟﻨﺴﺐ ﻭﺍﳌﻌﺮﻭﻓﺔ ﺑﺎﻟﻨّﻔﻊ ﻭﺍﻟﻀّﺮﺭ ‪.‬‬
‫ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﻣﻨﻬﺎ ﻣﺎ ﻛﺎﻥ ﻣﺜﻞ ﺍﻟﻀﺒﻊ ﻭﺍﻟﺴﱢﻤﻊ ﻭﺍﻟﻌِﺴﺒﺎﺭ ﺇﺫ ﻛﺎﻧﺖ ﻣﻌﺮﻭﻓﹰﺔ ﻋﻨﺪ ﺍﻷﻋﺮﺍﺏ ﻣﺸﻬﻮﺭﺓ ﰲ ﺍﻷﺧﺒﺎﺭ‬
‫ﻣﻨ ﻮﱠﻫﹰﺎ ﻬﺑﺎ ﰲ ﺍﻷﺷﻌﺎﺭ ‪.‬‬

‫ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﻣﻌﺎﺭﻑ ﺍﻷﻋﺮﺍﺏ ﰲ ﺍﻟﻮﺣﺶ ﻭﺇﻧﱠﻤﺎ ﺃﻋﺘﻤﺪ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﻋﻠﻰ ﻣﺎ ﻋﻨﺪ ﺍﻷﻋﺮﺍﺏ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﱂ‬
‫ﺞ ﺇﻟﻴﻪ ﻣﻨﻬﺎ ﻣﻦ ﺟﻬﺔ ﺍﻟﻌﻨﺎﻳﺔ ﻭﺍﻟﻔﻼﻳﺔ ﻭﻻ ﻣﻦ ﺟﻬﺔ ﺍﻟﺘﺬﺍﻛﺮ ﻭﺍﻟﺘﻜﺴﱡﺐ ﻭﻟﻜﻦ ﻫﺬﻩ‬ ‫َﻳ ْﻌﺮﹺﻓﻮﺍ ﺷﻜﻞ ﻣﺎ ﺍﺣﺘِﻴ َ‬
‫ﺍﻷﺟﻨﺎﺱ ﺍﻟﻜﺜﲑﺓ ﻣﺎ ﻛﺎﻥ ﻣﻨﻬﺎ ﺳﺒﻌﹰﺎ ﺃﻭ ﻬﺑﻴﻤ ﹰﺔ ﺃﻭ ﻣﺸﺘﺮﻙ ﺍﳋﻠﹾﻖ ﻓﺈﻧّﻤﺎ ﻫﻲ ﻣﺒﺜﻮﺛﺔ ﰲ ﺑﻼﺩ ﺍﻟﻮﺣْﺶ ‪ :‬ﻣﻦ ﺻﺤﺮﺍﺀ‬
‫ﺃﻭ ﻭﺍ ٍﺩ ﺃﻭ ﻏﺎﺋﻂ ﺃﻭ ﻏﻴﻀﺔ ﺃﻭ ﺭﻣﻠٍﺔ ﺃﻭ ﺭﺃﺱ ﺟﺒﻞ ﻭﻫﻲ ﰲ ﻣﻨﺎﺯﳍﻢ ﻭﻣﻨﺎﺷﺌﻬﻢ ﻓﻘﺪ ﻧﺰﻟﻮﺍ ﻛﻤﺎ ﺗﺮﻯ ﺑﻴﻨﻬﺎ ﻭﺃﻗﺎﻣﻮﺍ‬
‫ﻣﻌﻬﺎ ﻭﻫﻢ ﺃﻳﻀﹰﺎ ﻣﻦ ﺑﲔ ﺍﻟﻨّﺎﺱ ﻭﺣﺶٌ ﺃﻭ ﺃﺷﺒﺎﻩ ﺍﻟﻮﺣﺶ ‪.‬‬
‫ﺖ ﻬﺑﻢ ﺍﳊﺎﺟﺔ ﺇﱃ ﺗﻌﺮﱡﻑ‬
‫ﻭﺭﺑﱠﻤﺎ ﺑ ﹾﻞ ﻛﺜﲑﹰﺍ ﻣﺎ ﻳُﺒﺘﻠﻮﻥ ﺑﺎﻟﻨﺎﺏ ﻭﺍﳌﺨﻠﺐ ﻭﺑﺎﻟﻠﺪﻍ ﻭﺍﻟﻠﱠﺴﻊ ﻭﺍﻟﻌﺾّ ﻭﺍﻷﻛﻞ ﻓﺨﺮﺟ ْ‬
‫ﺐ ﻭﺍﳍﺮﺏ ﻭﻛﻴﻒ ﺍﻟﺪﺍﺀ‬ ‫ﺡ ﻭﺍﳌﻘﺘﻮﻝ ﻭﻛﻴﻒ ﺍﻟﻄﱠﻠ ُ‬ ‫ﺣﺎ ﹺﻝ ﺍﳉﺎﱐ ﻭﺍﳉﺎﺭﺡ ﻭﺍﻟﻘﺎﺗﻞ ﻭﺣﺎﻝ ﺍﺠﻤﻟﲏﱢ ﻋﻠﻴﻪ ﻭﺍﺠﻤﻟﺮﻭ ﹺ‬
‫ﻭﺍﻟﺪﻭﺍﺀ ﻟﻄﻮﻝ ﺍﳊﺎﺟﺔ ﻭﻟﻄ ﻮﻝ ﻭُﻗﻮﻉ ﺍﻟﺒﺼﺮ ﻣﻊ ﻣﺎ ﻳﺘﻮﺍﺭﺛﻮﻥ ﻣﻦ ﺍﳌﻌﺮﻓﺔ ﺑﺎﻟﺪﱠﺍﺀ ﻭﺍﻟﺪﻭﺍﺀ‬

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‫ﻣﻌﺮﻓﺔ ﺍﻟﻌﺮﺏ ﻟﻶﺛﺎﺭ ﻭﺍﻷﻧﻮﺍﺀ ﻭﺍﻟﻨﺠﻮﻡ‬

 ‫ﻭﻣﻦ ﻫﺬﻩ ﺍﳉﻬﺔ ﻋﺮﻓﻮﺍ ﺍﻵﺛﺎﺭ ﰲ ﺍﻷﺭﺽ ﻭﺍﻟﺮﱠﻣﻞ ﻭﻋﺮﻓﻮﺍ ﺍﻷﻧﻮﺍ َﺀ ﻭﳒﻮﻡ ﺍﻻﻫﺘﺪﺍﺀ ﻷﻥﱠ ﻛﻞﱠ ﻣﻦ ﻛﺎﻥ‬
‫ﺑﺎﻟﺼﱠﺤﺎﺻﺢ ﺍﻷﻣﺎﻟﻴﺲ ﺣﻴﺚ ﻻ ﺃﻣﺎﺭﺓ ﻭﻻ ﻫﺎﺩﻱ ﻣﻊ ﺣﺎﺟﺘﻪ ﺇﱃ ﺑﻌﺪ ﺍﻟﺸﱠﻘﹼﺔ ﻣﻀﻄﺮﱞ ﺇﱃ ﺍﻟﺘﻤﺎﺱ ﻣﺎ ﻳﻨﺠﻴﻪ ﻭﻳُ ﺆْﺩﻳﻪ‬
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‫ﻭﳊﺎﺟﺘﻪ ﺇﱃ ﺍﻟﻐﻴﺚ ﻭﻓِﺮﺍﺭﻩ ﻣﻦ ﺍﳉﺪْﺏ ﻭﺿﻨﱢﻪ ﺑﺎﳊﻴﺎﺓ ﺍﺿﻄﺮﺗﻪ ﺍﳊﺎﺟﺔ ﺇﱃ ﺗﻌﺮﱡﻑ ﺷﺄ ِﻥ ﺍﻟﻐﻴﺚ ‪.‬‬
‫ﻭﻷﻧﻪ ﰲ ﻛﻞﱢ ﺣﺎ ﹴﻝ ﻳﺮﻯ ﺍﻟﺴﱠﻤﺎﺀ ﻭﻣﺎ ﳚﺮﻱ ﻓﻴﻬﺎ ﻣﻦ ﻛﻮﻛﺐ ﻭﻳﺮﻯ ﺍﻟﺘﱠﻌﺎﻗﺐ ﺑﻴﻨﻬﺎ ﻭﺍﻟﻨّﺠﻮﻡ ﺍﻟﺜﻮﺍﺑﺖ‬

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‫ﺃﻗﻮﺍﻝ ﻟﺒﻌﺾ ﺍﻷﻋﺮﺍﺏ ﰲ ﺍﻟﻨﺠﻮﻡ‬

‫ﻭﺳﺌﻠﺖ ﺃﻋﺮﺍﺑﻴﱠﺔ ﻓﻘﻴﻞ ﳍﺎ ‪ :‬ﺃﺗﻌﺮﻓﲔ ﺍﻟﻨﺠﻮﻡ ﻗﺎﻟﺖ ‪ :‬ﺳﺒﺤﺎ ﹶﻥ ﺍﻟﻠﹼﻪ ﺃﻣﺎ ﺃﻋﺮﻑ ﺃﺷﺒﺎﺣﹰﺎ ﻭُﻗﻮﻓﹰﺎ ﻋﻠﻲﱠ ﻛﻞﱠ ﻟﻴﻠﺔ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻴﻘﻄﺮﻱّ ‪ :‬ﻭﺻﻒ ﺃﻋﺮﺍﰊﱞ ﻟﺒﻌﺾ ﺃﻫﻞ ﺍﳊﺎﺿﺮﺓ ﳒﻮﻡ ﺍﻷﻧﻮﺍﺀ ﻭﳒﻮﻡ ﺍﻻﻫﺘﺪﺍﺀ ﻭﳒﻮﻡ ﺳﺎﻋﺎﺕ ﺍﻟﻠﹼﻴﻞ‬
‫ﻭﺍﻟﺴﱡﻌﻮ ِﺩ ﻭﺍﻟﻨﱡﺤﻮﺱ ﻓﻘﺎﻝ ﻗﺎﺋﻞﹲ ﻟﺸﻴﺦ ﻋﺒﺎﺩﻱﱟ ﻛﺎﻥ ﺣﺎﺿﺮﹰﺍ ‪ :‬ﺃﻣﺎ ﺗﺮﻯ ﻫﺬﺍ ﺍﻷﻋﺮﺍﰊﱠ ﻳﻌﺮﻑ ﻣﻦ ﺍﻟﻨﱡﺠﻮﻡ ﻣﺎ ﻻ‬
‫ﻑ ﻭﻛﺎﻥ ﻣﻦ‬ ‫ﺦ ﻣﻦ ﺍﻷﻋﺮﺍﺏ ﻗﺪ ﺧ ﹺﺮ َ‬ ‫ﻧﻌﺮﻑ ﻗﺎﻝ ‪ :‬ﻭﻳﻞ ﺃﻣﱢﻚ ﻣ ْﻦ ﻻ ﻳﻌﺮﻑ ﺃﺟﺬﺍﻉ ﺑﻴﺘﻪ ﻗﺎﻝ ‪ :‬ﻭﻗﻠﺖ ﻟﺸﻴ ﹴ‬
‫ﺖ ﺑﺸﺄﻬﻧﺎ ﺃﺑﺼﺮ ﻭﻟﻮ ﻛﺎﻧﺖ ﺃﻗﻞﱠ ﻟﻜﻨﺖ‬ ‫ﺩُﻫﺎﻬﺗﻢ ‪ :‬ﺇﱐ ﻻ ﺃﺭﺍ َﻙ ﻋﺎﺭﻓﹰﺎ ﺑﺎﻟﻨﱡﺠﻮﻡ ﻗﺎﻝ ‪ :‬ﺃﻣﺎ ﺇﻧّﻬﺎ ﻟﻮ ﻛﺎﻧﺖ ﺃﻛﺜﺮ ﻟﻜﻨ ُ‬
‫ﳍﺎ ﺃﺫﹾﻛﺮ ‪.‬‬
‫ﺐ ﺫﻟﻚ ﻛﻠﱢﻪ ﺑﻌﺪ ﹶﻓﺮْﻁ ﺍﳊﺎﺟﺔ ﻭﻃﻮﻝ ﺍﳌﺪﺍﺭﺳﺔ ِﺩﻗﹼﺔﹸ ﺍﻷﺫﻫﺎﻥ ﻭﺟﻮﺩﺓ ﺍﳊﻔﻆ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﳎﻨﻮﻥﹲ ﻣﻦ‬‫ﻭﺃﻛﺜ ُﺮ ﺳﺒ ﹺ‬
‫ﺍﻷﻋﺮﺍﺏ ﹶﻟﻤّﺎ ﻗﺎﻝ‬

‫ﻑ ﻣﻦ ﻻ ﻳﻌﺮﻓﲏ ﻓﻠﻮ ﻛﺎﻥ ﳍﺬﺍ ﺍﻷﻋﺮﺍﰊﱢ ﺍﺠﻤﻟﻨﻮﻥ‬

‫ﺻَﺒ ﹺﻎ ﺑﻦ ﹺﺭﺑْﻌﻲّ ‪ :‬ﺃﻣﺎ ﺗﻌﺮﹺﻑ ﺍﻟﻨﺠﻮﻡ ﻗﺎﻝ ‪ :‬ﻭﻣﺎ ﱄ ﺃﻋﺮ ُ‬
‫ﻟﻪ ﺃﺑﻮ ﺍﻷ ْ‬
‫ﻣﺜ ﹸﻞ ﻋُﻘﻮﻝ ﺃﺻﺤﺎﺑﻪ ﻟﻌﺮﻑ ﻣﺜﻞ ﻣﺎ ﻋﺮﻓﻮﺍ ‪.‬‬

‫ﻣﺎ ﳚﺐ ﰲ ﺍﻟﺘﻌﻠﻴﻢ‬

‫ﻭﻟﻮ ﻛﺎﻥ ﻋﻨﺪﻱ ﰲ ﺃﺑْﺪﺍﻥ ﺍﻟﺴﱠﻤﱡﻮﺭ ﻭﺍﻟﻔﻨَﻚ ﻭﺍﻟﻘﹶﺎﻗﹸﻢ ﻣﺎ ﻋِﻨﺪﻱ ﰲ ﺃﺑﺪﺍﻥ ﺍﻷﺭﺍﻧﺐ ﻭﺍﻟﺜﱠﻌﺎﻟﺐ ﺩﻭﻥ ﻓﺮﺍﺋﻬﺎ ﻟﺬﻛﺮﻬﺗﺎ‬
‫ﻉ ﺗﻌﻠﻴﻢ ﻣﻦ ﻫﻮ ﺃﻗ ﱡﻞ ﻣﻨﻪ ﻋﻠﻤﹰﺎ ) ﺍﻟﺪﺳﺎﺱ ﻭﻋﻠﺔ ﺍﺧﺘﺼﺎﺻﻪ‬
‫ﲟﺎ ﹶﻗﻞﱠ ﺃﻭ ﻛﺜﹸﺮ ﻟﻜﻨّﻪ ﻻ ﻳﻨﺒﻐﻲ ﳌﻦ ﻗﻞﱠ ﻋﻠﻤُﻪ ﺃﻥ ﻳﺪ َ‬
‫ﺑﺎﻟﺬﱢﻛﺮ ( ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﻟﺪﱠﺳﱠﺎﺱ ﻣﻦ ﺃﺻﻨﺎﻑ ﺍﳊﻴّﺎﺕ ﱂ ﳔﺼﱠﻬﺎ ﻣﻦ ﺑﻴﻨﻬﺎ ﺑﺎﻟﺬﱢﻛﺮ ﻭﻟﻜﻨﻬﺎ ﻭﺇﻥ ﻛﺎﻧﺖ ﻋﻠﻰ ﻗﺎﻟﺐ‬
‫ﺍﳊﻴﱠﺎﺕ ﻭ َﺧﺮْﻃﻬﺎ ﻭﺃﻓﺮﻏﺖ‬

‫ﳊﻔﱠﺎﺙ ﻭﺍﻟ ِﻌ ْﺮﺑﹺﺪ ﻭﻟﻴﺴﺎ ﻣﻦ‬

‫ﻛﺈﻓﺮﺍﻏﻬﺎ ﻭﻋﻠﻰ ﻋَﻤُﻮﺩ ﺻُﻮﺭﻫﺎ ﻓﺨﺼﺎﺋﺼﻬﺎ ﺩﻭﻥ ﺧﺼﺎﺋﺼﻬﺎ ﻛﻤﺎ ﻳﻨﺎﺳﺒﻬﺎ ﰲ ﺫﻟﻚ ﺍ ﹸ‬
‫ﺍﳊﻴّﺎﺕ ﻛﻤﺎ ﺃﻥ ﻫﺬﺍ ﻟﻴﺲ ﻣﻦ ﺍﳊﻴّﺎﺕ ﻷﻥﹼ ﺍﻟﺪّﺳﱠﺎﺱ ﳑﺴﻮﺣﺔ ﺍﻷﺫﻥ ﻭﻫﻲ ﻣﻊ ﺫﻟﻚ ﳑﱠﺎ ﻳﻠﺪ ﻭﻻ ﻳﺒﻴﺾ ﻭﺍﳌﻌﺮﻭﻑ‬
‫ﰲ ﺫﻟﻚ ﺃﻥﹼ ﺍﻟﻮﻻﺩﺓ ﻫﻲ ﰲ ﺍﻷﺷﺮﻑ ﻭﺍﻟﺒﻴﺾ ﰲ ﺍﳌﻤﺴﻮﺡ ‪.‬‬
‫ﺱ ﻣﻦ ﺍﺳﻢ ﺍﳊﻴّﺔ ﻛﻤﺎ ﺃﻥ ﺍﻟﻮﻻﺩﺓ ﻻ ﲣﺮﺝ ﺍﳋﻔﱠﺎﺵ ﻣﻦ ﺍﺳﻢ ﺍﻟﻄﲑ ‪.‬‬
‫ﻭﻗﺪ ﺯﻋﻢ ﻧﺎﺱٌ ﺃﻥﹼ ﺍﻟﻮﻻﺩﺓ ﻻ ﺗُﺨﺮﺝ ﺍﻟﺪﱠﺳﱠﺎ َ‬
 ‫ﻭﻛﻞﹼ ﻭﻟﺪ ﳜﺮﺝ ﻣﻦ ﺑﻴﻀﻪ ﻓﻬﻮ ﻓﺮْﺥ ﺇﻻ ﻭﻟﺪ ﺑﻴﺾ ﺍﻟﺪﱠﺟﺎﺝ ﻓﺈﻧّﻪ ﻓﹶﺮﱡﻭﺝ ‪.‬‬
‫ﻭﺍﻷﺻﻨﺎﻑ ﺍﻟﱵ ﺫﻛﺮﻧﺎﻫﺎ ﻣﻊ ﺫﻛﺮ ﺍﻟﻀﱠﺐّ ﺗﺒﻴﺾ ﻛﻠﱡﻬﺎ ﻭﻳﺴﻤﻰ ﻭﻟﺪُﻫﺎ ﺑﺎﻻﺳﻢ ﺍﻷﻋﻢ ﻓﺮْﺧﹰﺎ ‪.‬‬
‫ﺏ ﺍﺑﻦ ﺟﻌﻔﺮ ﻋﻦ ﺃﺑﻴﻪ ﻭﺧﺒﱠﺮﱐ ﺑﻪ‬ ‫ﻭﺯﻋﻢ ﱄ ﺍﺑ ُﻦ ﺃﰊ ﺍﻟﻌﺠﻮﺯ ﺃﻥﹼ ﺍﻟﺪّﺳّﺎﺱ ﺗﻠﺪ ﻭﻛﺬﻟﻚ ﺧﺒّﺮﱐ ﺑﻪ ﳏﻤﺪ ﺑ ُﻦ ﺃﻳﻮ َ‬
‫ﺍﻟﻔﻀﻞ ﺑ ُﻦ ﺇﺳﺤﺎﻕ‬

‫ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﻓﺈﻥ ﻛﺎﻥ ﺧﱪﳘﺎ ﻋﻦ ﺇﺳﺤﺎﻕ ﻓﻘﺪ ﻛﺎﻥ ﺇﺳﺤﺎﻕ ﻣﻦ ﻣﻌﺎﺩﻥ ﺍﻟﻌﻠﻢ ‪.‬‬
‫ﻭﻗﺪ ﺯﻋﻤﻮﺍ ﻬﺑﺬﺍ ﺍﻹﺳﻨﺎﺩ ﺃﻥﹼ ﺍﻷﺭْﻭﻳﱠﺔ ﺗﻀ ُﻊ ﻣﻊ ﻛﻞﱢ ﻭﻟﺪ ﻭﺿ َﻌﺘْﻪ ﺃﻓﻌﻰ ﰲ ﻣﺸﻴﻤ ٍﺔ ﻭﺍﺣﺪﺓ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻵﺧﺮﻭﻥ ‪ :‬ﺍﻷﺭﻭﻳّﺔ ﻻ ﺗﻌﺮﻑ ﻬﺑﺬﺍ ﺍﳌﻌﲎ ﻭﻟﻜﻨﻪ ﻟﻴﺲ ﰲ ﺍﻷﺭﺽ ﳕﺮﺓ ﺇﻻ ﻭﻫﻲ ﺗﻀ ُﻊ ﻭﻟﺪﻫﺎ ﻭﰲ ﻋﻨﻘﻪ‬
‫ﺃﻓﻌﻰ ﰲ ﻣﻜﺎﻥ ﺍﻟﻄﱠﻮﻕ ﻭﺫﻛﺮﻭﺍ ﺃﻧﱠﻬﺎ ﺗﻨﻬﺶ ﻭﺗﻌﺾّ ﻭﻻ ﺗﻘﺘﻞ ‪.‬‬
‫ﻭﱂ ﺃﻛﺘﺐ ﻫﺬﺍ ﻟﺘﻘﺮﱠ ﺑ ِﻪ ﻭﻟﻜﻨﻬﺎ ﺭﻭﺍﻳﺔ ﺃﺣﺒﺒﺖ ﺃﻥ ﺗﺴﻤﻌﻬﺎ ﻭﻻ ﻳﻌﺠﺒﲏ ﺍﻹﻗﺮﺍﺭ ﻬﺑﺬﺍ ﺍﳋﱪ ﻭﻛﺬﻟﻚ ﻻ ﻳﻌﺠﺒﲏ‬
‫ﺍﻹﻧﻜﺎﺭ ﻟﻪ ﻭﻟﻜﻦ ﻟﻴﻜ ْﻦ ﻗﻠﺒﻚ ﺇﱃ ﺇﻧﻜﺎﺭﻩ ﺃﻣﻴ ﹶﻞ ‪.‬‬

‫ﺍﻟﺸﻚ ﻭﺍﻟﻴﻘﲔ‬

‫ﻭﺑﻌﺪ ﻫﺬﺍ ﻓﺎﻋﺮﻑ ﻣﻮﺍﺿﻊ ﺍﻟﺸّﻚّ ﻭﺣﺎﻻﻬﺗﺎ ﺍﳌﻮﺟﺒﺔ ﻟﻪ ﻟﺘﻌﺮﻑ ﻬﺑﺎ ﻣﻮﺍﺿﻊ ﺍﻟﻴﻘﲔ ﻭﺍﳊﺎﻻﺕ ﺍﳌﻮﺟﺒﺔ ﻟﻪ ﻭﺗﻌﻠﻢ‬
‫ﺍﻟﺸﱠﻚّ ﰲ ﺍﳌﺸﻜﻮﻙ ﻓﻴﻪ ﺗﻌﻠﱡﻤﹰﺎ ﻓﻠﻮ ﱂ ﻳﻜﻦ ﰲ ﺫﻟﻚ ﺇﻻﹼ ﺗﻌﺮﱡﻑ ﺍﻟﺘﻮﻗﱡﻒ ﰒﱠ ﺍﻟﺘﺜﺒﱡﺖ ﻟﻘﺪ ﻛﺎﻥ ﺫﻟﻚ ﳑﱠﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ‪.‬‬
‫ﺕ ﻋﻨﺪ ﲨﻴﻌﻬﻢ ﻭﱂ ﻳُﺠْﻤﻌﻮﺍ ﻋﻠﻰ ﺃﻥ ﺍﻟﻴﻘﲔ ﻃﺒﻘﺎ ﺕٌ ﰲ ﺍﻟﻘ ﻮﱠﺓ ﻭﺍﻟﻀﻌﻒ ‪.‬‬‫ﰒﹼ ﺍﻋﻠﻢ ﺃﻥﹼ ﺍﻟﺸﻚّ ﰲ ﻃﺒﻘﺎ ٍ‬
‫ﻭﳌﹼﺎ ﻗﺎﻝ ﺍﺑﻦ ﺍﳉﻬﻢ ﻟﻠ َﻤﻜﱢﻲﱢ ‪ :‬ﺃﻧﺎ ﻻ ﺃﻛﺎﺩ ﺃﺷﻚّ ﻗﺎﻝ ﺍﳌﻜﹼﻲّ ‪ :‬ﻭﺃﻧﺎ ﻻ ﺃﻛﺎﺩ ﺃﻭﻗﻦ ﻓﻔﺨﺮ ﻋﻠﻴﻪ ﺍﳌﻜﻲّ ﺑﺎﻟﺸ ﻚّ ﰲ‬
‫ﻣﻮﺍﺿﻊ ﺍﻟﺸّﻚ ﻛﻤﺎ ﻓﺨﺮ ﻋﻠﻴﻪ ﺍﺑ ُﻦ ﺍﳉﻬﻢ ﺑﺎﻟﻴﻘﲔ ﰲ ﻣﻮﺍﺿﻊ ﺍﻟﻴﻘﲔ ‪.‬‬
‫ﺕ ﺍﻟﺸﱡﻜﹼﺎﻙ ﺃﺑﺼﺮ ﲜﻮﻫﺮ ﺍﻟﻜﻼﻡ ﻣﻦ ﺃﺻﺤﺎﺏ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ‪ :‬ﻧﺎﺯﻋﺖ ﻣﻦ ﺍﳌﻠﺤﺪﻳﻦ ﺍﻟﺸﺎﻙ ﻭﺍﳉﺎﺣﺪ ﻓﻮﺟﺪ ُ‬
‫ﺍﳉﺤﻮﺩ ‪.‬‬
‫ﺏ ﺇﻟﻴﻚ ﻣﻦ ﺍﳉﺎﺣِﺪ ﻭﱂ ﻳﻜ ْﻦ ﻳﻘﲔٌ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ‪ :‬ﺍﻟﺸﺎﻙ ﺃﻗﺮ ُ‬

‫ﻗﻂ ﺣﱴ ﻛﺎﻥ ﻗﺒﻠﻪ ﺷ ﻚّ ﻭﱂ ﻳﻨﺘﻘﻞ ﺃﺣﺪٌ ﻋﻦ ﺍﻋﺘﻘﺎ ٍﺩ ﺇﱃ ﺍﻋﺘﻘﺎﺩ ﻏﲑﻩ ﺣﺘّﻰ ﻳﻜﻮﻥ ﺑﻴﻨﻬﻤﺎ ﺣﺎ ﹸﻝ ﺷ ﻚّ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑ ُﻦ ﺍﳉﻬﻢ ‪ :‬ﻣﺎ ﺃﻃﻤﻌﲏ ﰲ ﺃ ﻭْﺑﺔ ﺍﳌﺘﺤﻴﱢﺮ ﻷﻥﹼ ﻛﻞ ﻣﻦ ﺍﻗﺘﻄﻌﺘﻪ ﻋﻦ ﺍﻟﻴﻘﲔ ﺍﳊﲑﺓ ﻓﻀﺎﻟﺘﻪ ﺍﻟﺘﺒﻴﱡﻦ ﻭﻣ ْﻦ ﻭﺟﺪ‬
‫ﺿﺎﻟﺘﻪ ﻓﺮﹺﺡ ﻬﺑﺎ ‪.‬‬
‫ﻒ ﻗﻠﺐ ﺍﳉﺎﻫﻞ ‪.‬‬ ‫ﻭﻗﺎﻝ ﻋﻤﺮﻭ ﺑﻦ ﻋُﺒﻴﺪ ‪ :‬ﺗﻘﺮﻳﺮ ﻟﺴﺎ ِﻥ ﺍﳉﺎﺣﺪ ﺃﺷﺪﱡ ﻣﻦ ﺗﻌﺮﻳ ِ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ‪ :‬ﺇﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﺗﻌﺮﹺﻑ ﻣﻘﺪﺍﺭ ﺍﻟﺮﺟﻞ ﺍﻟﻌﺎﻟِﻢ ﻭﰲ ﺃﻱﱢ ﻃﺒﻘ ٍﺔ ﻫﻮ ﻭﺃﺭﺩﺕ ﺃﻥ ﺗﺪﺧِﻠﻪ ﺍﻟﻜﻮ َﺭ‬
‫ﻭﺗﻨﻔﺦ ﻋﻠﻴﻪ ﻟﻴﻈﻬﺮ ﻟﻚ ﻓﻴﻪ ﺍﻟﺼّﺤﱠ ﹸﺔ ﻣﻦ ﺍﻟﻔﺴﺎﺩ ﺃﻭ ﻣﻘﺪﺍﺭُﻩ ﻣﻦ ﺍﻟﺼّﺤﱠﺔ ﻭﺍﻟﻔﺴﺎﺩ ﻓﻜﻦ ﻋﺎﳌﹰﺎ ﰲ ﺻﻮﺭﺓ ﻣﺘﻌﻠﱢﻢ ﰒ‬
‫ﺍﺳﺄﻟﻪ ﺳﺆﺍﻝ ﻣﻦ ﻳﻄﻤﻊ ﰲ ﺑﻠﻮﻍ ﺣﺎﺟﺘ ِﻪ ﻣﻨﻪ ‪.‬‬
‫ﻓﺼﻞ ﻣﺎ ﺑﲔ ﺍﻟﻌﻮﺍﻡ ﻭﺍﳋﻮﺍﺹ ﰲ ﺍﻟﺸﻚ ﻭﺍﻟﻌﻮﺍﻡﱡ ﺃﻗ ﱡﻞ ﺷﻜﻮﻛﹰﺎ ﻣﻦ ﺍﳋﻮﺍﺹ ﻷﻧﱠﻬﻢ ﻻ ﻳﺘﻮﻗﱠﻔﻮﻥ ﰲ ﺍﻟﺘﺼﺪﻳﻖ‬
 ‫ﻭﺍﻟﺘﻜﺬﻳﺐ ﻭﻻ ﻳﺮﺗﺎﺑﻮﻥ ﺑﺄﻧﻔﺴﻬﻢ ﻓﻠﻴﺲ ﻋﻨﺪﻫﻢ ﺇﻻﹼ ﺍﻹﻗﺪﺍ ُﻡ ﻋﻠﻰ ﺍﻟﺘﱠﺼﺪﻳﻖ ﺍﺠﻤﻟﺮّﺩ ﺃﻭ ﻋﻠﻰ ﺍﻟﺘﻜﺬﻳﺐ ﺍﺠﻤﻟﺮﺩ‬
‫ﻭﺃﻟﻐﻮﺍ ﺍﳊﺎﻝ ﺍﻟﺜﺎﻟﺜﺔ ﻣﻦ ﺣﺎﻝ ﺍﻟﺸﱠﻚّ ﺍﻟﱵ ﺗﺸﺘﻤﻞ ﻋﻠﻰ ﻃﺒﻘﺎﺕ ﺍﻟﺸﻚ ﻭﺫﻟﻚ ﻋﻠﻰ ﻗﺪﺭ ﺳُﻮﺀ ﺍﻟﻈﻦﱢ ﻭﺣُﺴﻦ‬
‫ﺍﻟﻈﹼﻦ ﺑﺄﺳﺒﺎﺏ ﺫﻟﻚ ﻭﻋﻠﻰ ﻣﻘﺎﺩﻳﺮ ﺍﻷﻏﻠﺐ ‪.‬‬
‫ﺣﺮﻣﺔ ﺍﳌﺘﻜﻠﻤﲔ ﻭﲰﻊ ﺭﺟﻞﹲ ﳑﱠﻦ ﻗﺪ ﻧﻈﺮ ﺑﻌﺾ ﺍﻟﻨﻈﺮ ﺗﺼﻮﻳﺐ ﺍﻟﻌﻠﻤﺎﺀ ﻟﺒﻌﺾ ﺍﻟﺸﻚّ ﻓﺄﺟﺮﻯ ﺫﻟﻚ ﰲ ﲨﻴﻊ‬
‫ﺍﻷﻣﻮﺭ ﺣﺘّﻰ ﺯﻋﻢ ﺃﻥﹼ ﺍﻷﻣﻮﺭ ﻛﻠﻬﺎ ﻳُﻌﺮﻑ ﺣﻘﻬﺎ ﻭﺑﺎﻃﹸﻠﻬﺎ ﺑﺎﻷﻏﻠﺐ ‪.‬‬
‫ﻭﻗﺪ ﻣﺎﺕ ﻭﱂ ﳜﻠﹼﻒ َﻋﻘِﺒﹰﺎ ﻭﻻ ﻭﺍﺣﺪﹰﺍ ﻳﺪﻳ ُﻦ ﺑﺪﻳﻨﻪ ﻓﻠﻮ ﺫﻛﺮﺕ ﺍﲰﻪ ﻣﻊ ﻫﺬﻩ ﺍﳊﺎﻝ ﱂ ﺃﻛ ْﻦ ﺃﺳﺄﺕ ﻭﻟﻜﻨﱢﻲ ﻋﻠﻰ‬
‫ﺣﺎ ﹴﻝ ﺃﻛﺮُﻩ ﺍﻟﺘّﻨﻮﻳﻪ ﺑﺬﻛﺮ ﻣﻦ ﻗﺪ ﲢﺮّﻡ ﲝُﺮﻣﺔ ﺍﻟﻜﻼﻡ ﻭﺷﺎﺭﻙ ﺍﳌﺘﻜﻠﱢﻤﲔ ﰲ ﺍﺳﻢ ﺍﻟﺼﱢﻨﺎﻋﺔ ﻭﻻ ﺳﻴﱠﻤﺎ ﺇ ﹾﻥ ﻛﺎﻥ ﳑّﻦ‬
‫ﻳﻨﺘﺤﻞ ﺗﻘﹾﺪﱘ ﺍﻻﺳﺘﻄﺎﻋﺔ ‪.‬‬

‫ﺍﻷﻭﻋﺎﻝ ﻭﺍﻟﺜﻴﺎﺗﻞ ﻭﺍﻷﻳﺎﻳﻞ ﻓﺄﻣّﺎ ﺍﻟﻘﻮ ﹸﻝ ﰲ ﺍﻷﻭﻋﺎﻝ ﻭﺍﻟﺜﹼﻴﺎﺗِﻞ ﻭﺍﻷﻳﺎﻳﻞ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ﻓﻠﻢ ﳛﻀﺮْﻧﺎ ﻓﻴﻬﺎ ﻣﺎ ﺇﻥ ﳒﻌﻞ‬
‫ﻟﺬﻛﺮﻫﺎ ﺑﺎﺑﹰﺎ ﻣﺒﻮﺑﹰﺎ ﻭﻟﻜﻨﻨﺎ ﺳﻨﺬﻛﺮﻫﺎ ﰲ ﻣﻮﺍﺿِﻊ ﺫﻛﺮﻫﺎ ﻣﻦ ﺗﻀﺎﻋﻴﻒ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ‪.‬‬

‫ﺍﻟﻀﺐ‬

‫ﺏ ﰲ ﺍﳉﻤﻠﺔ ﻷﻥﱠ ﺍﻟﺸﻮﺍﻫﺪ ﻋﻠﻰ‬

‫ﻭﺃﻧﺎ ﻣﺒﺘﺪﺉٌ ﻋﻠﻰ ﺍﺳﻢ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﰲ ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﻀﱠﺐّ ﻋﻠﻰ ﺃﻧﱢﻲ ﺃﺫﻡﱡ ﻫﺬﺍ ﺍﻟﻜﺘﺎ َ‬
‫ﺕ ﻋﻠﻰ ﲨﻌﻬﺎ ﻟﻜﺎﻥ ﺫﻟﻚ ﺃﺑﻠﻎ‬ ‫ﺖ ﻣﺘﻔﺮﱢﻗﺔ ﻏﲑ ﳎﺘﻤﻌﺔ ﻭﻟﻮ ﻗﺪﺭ ُ‬‫ﻛﻞﱢ ﺷﻲﺀ ﺑﻌﻴﻨﻪ ﻭﻗﻌ ْ‬

‫ﰲ ﺗﺰﻛﻴﺔ ﺍﻟﺸﱠﺎﻫﺪ ﻭﺃﻧﻮﺭَ ﻟﻠﺒُﺮﻫﺎﻥ ﻭﺃﻣﻸ ﻟﻠﻨﻔﺲ ﻭﺃﻣْﺘﻊ ﳍﺎ ﲝﺴﻦ ﺍﻟﺮّﺻﻒ ﻭﺃﲪﺪﻩ ﻷﻥﹼ ﺟُﻤﻠﺔ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﺣﺎ ﹴﻝ‬
‫ﺾ ﺗﺄﺧﱠﺮ ﻣﺘﻘﺪﱢﻡ‬
‫ﻣﺸﺘﻤﻠ ٍﺔ ﻋﻠﻰ ﲨﻴﻊ ﺗﻠﻚ ﺍﳊﺠﺞ ﻭﳏﻴﻄﺔ ﲜﻤﻴﻊ ﺗﻠﻚ ﺍﻟﱪﻫﺎﻧﺎﺕ ﻭﺇﻥ ﻭﻗﻊ ﺑﻌﻀُﻪ ﰲ ﻣﻜﺎﻥ ﺑﻌ ﹴ‬
‫ﻭﺗﻘﺪّﻡ ﻣﺘﺄﺧﺮ ‪.‬‬

‫ﺟﺤﺮ ﺍﻟﻀﺐ ﻭﻣﺎ ﻗﻴﻞ ﻓﻴﻪ ﻣﻦ ﺍﻟﺸﻌﺮ‬

‫ﻉ ﻋﻦ ﺍﳌﺴﻴﻞ‬ ‫ﻭﻗﺎﻟﻮﺍ ‪ :‬ﻭ ﻣﻦ ﻛﻴْﺲ ﺍﻟﻀّﺐّ ﺃﻧّﻪ ﻻ ﻳﺘﺨﺬ ﺟُﺤﺮﻩ ﺇﻻﹼ ﰲ ﻛﹸﺪْﻳﺔ ﻭﻫﻮ ﺍﳌﻮﺿﻊ ﺍﻟﺼﱡﻠﺐ ﺃﻭ ﰲ ﺍﺭﺗﻔﺎ ﹴ‬
‫ﻭﺍﻟﺒﺴﻴﻂ ﻭﻟﺬﻟﻚ ﺗﻮﺟ ُﺪ ﺑﺮﺍﺛﻨُﻪ ﻧﺎﻗﺼ ﹰﺔ ﻛﻠﻴﻠﺔ ﻷﻧّﻪ ﳛﻔﺮ ﰲ ﺍﻟﺼﱠﻼﺑﺔ ﻭﻳﻌﻤﱢﻖ ﺍﳊﻔﹾﺮ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻄﱠﻴْﻔﺎﻥ‬
‫ﺴﺮُ (‬
‫ﺽ ﻬﺑﺎ ﹶﻛ ْ‬
‫ﺖ ﺳﺎﻕٌ ﻬﺗﺎ ُ‬
‫‪ ) :‬ﻭﻣَﻮﱃ ﻛﻤﻮﱃ ﺍﻟﺰﱢﺑﺮﻗﺎ ِﻥ َﺩ َﻣﻠﹾﺘﻪ ** ﻛﻤﺎ ﺩُ ِﻣﹶﻠ ْ‬

‫ﺠ َﺪﻉُ ﺃﻧﻔﻪ ** ﻭﺃ ﹾﺫَﻧ ْﻴ ِﻪ‬‫ﺖ ﻭﺍﳉﺒﺎﺋ ُﺮ ﹶﻓﻮْﻗﻬﺎ ** ﻣﻀﻰ ﺍﳊ ﻮْﻝ ﻻ ﺑُﺮْﺀٌ ﻣُﺒﲔٌ ﻭﻻ َﺟﱪُ ( ) ﺗﺮﺍﻩ ﻛﺄﻥﹼ ﺍﻟﻠﹼﻪ َﻳ ْ‬‫) ﺇﺫﺍ ﻣﺎ ﺃﺣﺎﻟ ْ‬
‫ﺏ ﻟﻪ ﻭﻓ ُﺮ ( ﻭﻗﺎﻝ ﻛﺜﻴﱢﺮ ‪ ) :‬ﻓﺈﻥ ﺷﺌﺖ ﻗﻠﺖ ﻟﻪ ﺻﺎﺩﻗﹰﺎ ** ﻭﺟﺪْﺗﻚ ﺑﺎﻟ ﹸﻘﻒﱢ ﺿَﺒﹰﺎ ﺟَﺤُﻮﻻ ( ) ﻣﻦ‬ ‫ﺇ ﹾﻥ ﻣﻮﻻ ُﻩ ﺛﺎ َ‬
‫ﺿﺒّﹰﺎ‬
‫ﺍﻟﻼ ِﺀ ﳛ ِﻔﺮْﻥ ﲢﺖ ﺍﻟﻜﹸﺪﻯ ** ﻭﻻ َﻳ ْﺒﺘَﻐﲔ ﺍﻟﺪﱢﻣﺎﺙ ﺍﻟﺴﱡﻬﻮﻻ ( ﻭﻗﺎﻝ ﺩُﺭﻳﺪ ﺑﻦ ﺍﻟﺼﱢﻤﱠﺔ ‪ :‬ﻭﺟ ْﺪﻧﺎ ﺃﺑﺎ ﺍﳉﺒﱠﺎﺭ َ‬
‫ﻣﻮﺭﱠﺷﹰﺎ ﻟ ُﻪ ﰲ ﺍﻟﺼﱠﻔﺎﺓ ﺑُﺮﺛﻦٌ ﻭﻣﻌﺎ ﹺﻭﻝﹸ‬
 ‫ﺺ ** ﻭﻟﻮ ﻛﺎﻥ ﻣِﻨﻬ ْﻢ ﺣﺎﺭﺷﺎﻥ ﻭﺣﺎﺑ ﹸﻞ ( ) ﹶﻇ ِﻠ ﹾﻠﺖُ ﺃﺭﺍﻋﻲ ﺍﻟﺸﻤﺲ ﻟﻮﻻ ﻣﻼﻟﱵ‬ ‫) ﻟﻪ ﻛﺪْﻳَﺔﹲ ﺃﻋﻴﺖ ﻋﻠﻰ ﻛﻞﱢ ﻗﺎﻧ ﹴ‬
‫ﺉ ﻗﺪ ﺭ َﺩ ْﺩﺗُﻬﺎ ** ﺑﺴﺎﳌ ِﺔ‬
‫** ﺗﺰﻟﱠﻊ ﺟﻠﺪﻱ ِﻋ ْﻨ َﺪﻩُ ﻭﻫﻮ ﻗﺎِﺋﻞﹸ ( ﻭﺃﻧﺸﺪ ﻟﺪﺭﻳﺪ ﺑﻦ ﺍﻟﺼﻤﺔ ‪ ) :‬ﻭﻋﻮْﺭﺍﺀ ِﻣ ْﻦ ﻗﻴ ﹺﻞ ﺍﻣﺮ ﹴ‬
‫ﺖ ﻋﻨﻬﺎ‬
‫ﺿ ُ‬
‫ﺖ َﺑ ْﻴﻨَﻨﺎ ِﻏﻤْﺮﺍ ( ) ﻓﺄ ْﻋ َﺮ ْ‬
‫ﲔ ﻃﺎﻟﺒٍﺔ ُﻋﺬﹾﺭﺍ ( ) ﻭﻟﻮ ﺃﻧﲏ ﺇﺫ ﻗﺎﳍﺎ ﻗﻠﹾﺖ ِﻣ ﹾﺜﻠﹶﻬﺎ ** ﻭﺃﻛﺜﺮ ﻣﻨﻬﺎ ﺃﻭﺭﺛ ْ‬
‫ﺍﻟ َﻌﻴْﻨ ﹺ‬
‫ﻭﺍﻧﺘﻈﺮﺕ ﺑﻪ ﻏﺪﹰﺍ ** ﻟﻌﻞﱠ ﻏﺪﹰﺍ ﻳُﺒﺪﻱ ﳌﹸﻨْﺘﻈِﺮ ﺃﻣﺮﺍ ( ) ﻷُﺧﺮﺝ ﺿﺒﹰﺎ ﻛﺎﻥ ﲢﺖ ﺿﻠﻮﻋِﻪ ** ﻭﺃ ﹾﻗ ِﻠ َﻢ ﺃﻇﻔﺎﺭﹰﺍ ﺃﻃﺎﻝ ﻬﺑﺎ‬
‫ﺍﳊﻔﺮﺍ (‬

‫ﺏ ﹶﻟﻪُ‬
‫ﺱ ﺑ ُﻦ ﺣَﺠَﺮ ﰲ ﺃﻛﻞ ﺍﻟﺼﱠﺨ ﹺﺮ ﻟﻸﻇﻔﺎﺭ ‪ ) :‬ﻓﺄﺷﺮﻁ ﻓﻴﻬﺎ ﻧﻔﺴ ُﻪ ﻭﻫﻮ ﻣُﻌْﺼِﻢٌ ** ﻭﺃﻟﹾﻘﻰ ﺑﺄﺳﺒﺎ ﹴ‬
‫ﻭﻗﺎﻝ ﺃﻭ ُ‬
‫ﻭﺗ ﻮَﻛﹼﻼ ( ﻓﻘﺪ ﻭﺻﻔﻮﺍ ﺍﻟﻀﱠﺐّ ﻛﻤﺎ ﺗﺮﻯ ﺑﺄﻧﻪ ﻻ ﳛ ِﻔﺮُ ﺇﻻﹼ ﰲ ﻛﺪﻳﺔ ﻭﻳﻄﻴ ﹸﻞ ﺍﳊ ﹾﻔ َﺮ ﺣﺘّﻰ ﺗﻔﲎ ﺑﺮﺍﺛﻨﻪ ﻭﻳﺘﻮﺧّﻰ ﺑﻪ‬
‫ﺍﻻﺭﺗﻔﺎﻉ ﻋﻦ ﳎﺎﺭﻱ ﺍﻟﺴّﻴﻞ ﻭ ﺍﳌﻴﺎﻩ ﻭﻋﻦ ﻣﺪﻕ ﺍﳊﻮﺍﻓﺮ ﻟﻜﻴﻼ َﻳﻨْﻬﺎ َﺭ ﻋﻠﻴﻪ ﺑﻴﺘﻪ ‪.‬‬

‫ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﳜﺘﺎﺭﻩ ﺍﻟﻀﺐ ﳉﺤﺮﻩ‬

‫ﻭﳌﹼﺎ ﻋﻠﻢ ﺃﻧﱠ ُﻪ ﻧَﺴﱠﺎﺀٌ ﺳﻴﱢﺊ ﺍﳍﺪﺍﻳﺔ ﱂ ﳛﻔﺮ ﻭﺟﺎﺭﻩ ﺇﻻﱠ ﻋﻨﺪ ﺃﻛﻤﺔ ﺃﻭ ﺻﺨْﺮٍﺓ ﺃﻭ ﺷﺠﺮﺓ ﻟﻴﻜﻮﻥ ﻣﱴ ﺗﺒﺎﻋﺪ ﻣﻦ ﺟُﺤﺮﻩ‬
‫ﺞ‬
‫ﻟﻄﻠﺐ ﺍﻟﻄﱡﻌﻢ ﺃﻭ ﻟﺒﻌﺾ ﺍﳋﻮﻑ ﻓﺎﻟﺘﻔﺖ ﻭﺭﺁﻩ ﺃﺣﺴﻦ ﺍﳍﺪﺍﻳﺔ ﺇﱃ ﺟﺤﺮﻩ ﻭﻷﻧّﻪ ﺇﺫﺍ ﱂ ﻳُ ِﻘ ْﻢ َﻋﻠﹶﻤﹰﺎ ﻓﻠﻌﻠﹼﻪ ﺃﻥ ﻳ ِﻠ َ‬
‫ﻋﻠﻰ ﻇﺮﹺﺑﺎ ٍﻥ ﺃﻭ ﻭَﺭَﻝ ﻓﻼ ﻳﻜﻮﻥ‬

‫ﺩﻭﻥ ﺃﻛﻠﻪ ﻟﻪ ﺷﻲﺀٌ ‪.‬‬

‫ﻓﻘﺎﻟﺖ ﺍﻟﻌﺮﺏ ‪ :‬ﺧﺐﱞ ﺿﺐّ ﻭ ‪ :‬ﺃﺧﺐﱡ ﻣﻦ ﺿﺐّ ﻭ ﺃﺧْﺪﻉ ﻣﻦ ﺿﺐّ ﻭ ‪ :‬ﻛ ﱡﻞ ﺿﺐﱟ ﻋِﻨْﺪ ِﻣﺮْﺩﺍِﺗ ِﻪ ‪.‬‬
‫ﻭﺇﺫﺍ ﺧَﺪﻉ ﰲ ﺯﻭﺍﻳﺎ ﺣﻔﲑﺗﻪ ﻓﻘﺪ ﺗﻮﺛﱠﻖ ﻟﻨﻔﺴﻪ ﻋﻨﺪ ﻧﻔﺴﻪ ‪.‬‬
‫ﺣﺬﺭ ﺑﻌﺾ ﺍﳊﻴﻮﺍﻥ ﻭﳍﺬﻩ ﺍﻟﻌﻠﹼﺔ ﺍﲣﺬ ﺍﻟﲑﺑﻮﻉ ﺍﻟﻘﺎﺻﻌﺎﺀ ﻭﺍﻟﻨﺎﻓﻘﺎﺀ ﻭﺍﻟﺪﱠﺍﻣﱠﺎﺀ ﻭﺍﻟﺮﱠﺍﻫﻄﺎﺀ ﻭﻫﻲ ﺃﺑﻮﺍ ﺏٌ ﻗﺪ ﺍﲣﺬﻫﺎ‬
‫ﳊﻔﲑﺗﻪ ﻓﻤﱴ ﺃﺣﺲﱠ ﺑﺸﺮﱟ ﺧﺎﻟﻒ ﺗﻠﻚ ﺍﳉﻬﺔ ﺇﱃ ﺍﻟﺒﺎﺏ ‪.‬‬
‫ﻭﳍﺬﺍ ﻭﺷﺒﻬﻪ ﻣﻦ ﺍﳊﺬﺭ ﻛﺎﻥ ﺍﻟﺘﻮﺑﲑ ﻣﻦ ﺍﻷﺭﺍﻧﺐ ﻭﺃﺷﺒﺎﻫﻬﺎ ﻭﺍﻟﺘﻮﺑﲑ ‪ :‬ﺃ ﹾﻥ ﺗﻄﺄ ﻋﻠﻰ ﺯﻣﻌﺎﻬﺗﺎ ﻓﻼ‬

‫ﻭﳌﺎ ﺃﺷﺒﻪ ﻫﺬﺍ ﺍﻟﺘﱠﺪﺑﲑ ﺻﺎﺭ ﺍﻟﻈﱯ ﻻ ﻳﺪﺧﻞ ﻛﻨﺎﺳَﻪ ﺇﻻﹼ ﻭﻫﻮ ﻣﺴﺘﺪﺑﺮ ﻳﺴﺘﻘﺒﻞ ﺑﻌﻴﻨﻪ ﻣﺎ ﳜﺎﻓﻪ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﺧﺸﻔﻪ‬
‫‪.‬‬

‫ﺷﻌﺮ ﰲ ﺣﺰﻡ ﺍﻟﻀﺐ ﻭﺍﻟﲑﺑﻮﻉ‬

‫ﻭﻗﺪ ﲨﻊ ﳛﲕ ﺑﻦ ﻣﻨﺼﻮ ﹴﺭ ﺍﻟﺬﱡﻫﻠﻲّ ﺃﺑﻮﺍﺑﹰﺎ ﻣﻦ ﺣﺰﻡ ﺍﻟﻀﺐ ﻭﺧﺒﺜﻪ ﻭﺗﺪﺑﲑﻩ ﺇﻻﹼ ﺃﻧّﻪ ﱂ ﻳﺮﺩ ﺗﻔﻀﻴﻞ ﺍﻟﻀﺐ ﰲ ﺫﻟﻚ‬
‫ﻭﻟﻜﻨﻪ ﺑﻌﺪ ﺃ ﹾﻥ ﻗﺪﱠﻣﻪ ﻋﻠﻰ ﲪْﻘﻰ ﺍﻟﺮﱢﺟﺎﻝ ﻗﺎﻝ ‪ :‬ﻓﻜﻴﻒ ﻟﻮ ﻓﻜﹼﺮﰎ ﰲ ﺣ ْﺰﻡ ﺍﻟﲑﺑﻮﻉ ﻭﺍﻟﻀﺐّ ‪.‬‬
‫ﺺ ﺭﺃﻱ َﺣ ْﺰ ﹴﻡ ** ﻣﻦ ﺍﻟﲑﺑُﻮﻉ ﻭﺍﻟﻀﺐﱢ ﺍﳌﻜﻮ ِﻥ (‬
‫ﺱ ﺃﻧﻘ ُ‬
‫ﺾ ﺍﻟﻨّﺎ ﹺ‬
‫ﻭﺃﻧﺸﺪﱐ ﻓﻘﺎﻝ ‪ ) :‬ﻭﺑﻌ ُ‬
 ‫ﻑ ﺍﻬﻧﻴﺎ ﹴﺭ ** ﻭﳚﻌ ﹸﻞ َﻣ ﹾﻜ َﻮﻩُ‬
‫ﺱ ﻣِﻴ ﹴﻞ ** ﻭﻳﺄ َﻣﻦُ َﺳ ْﻴ ﹶﻞ ﺑﺎﺭﻗ ٍﺔ َﻫﺘُﻮ ِﻥ ( ) َﻭَﻳﺤْ ِﻔﺮُ ﰲ ﺍﻟﻜﹸﺪﻯ َﺧ ْﻮ َ‬ ‫) ﻳَﺮﻯ ِﻣﺮْﺩﺍﺗ ُﻪ ﻣِﻦ ﺭﺃ ﹺ‬
‫ﲔ ( ) ﻭﻳﺪ ِﺧﻞﹸ َﻋ ﹾﻘﺮَﺑﹰﺎ ﲢﺖ ﺍﻟﺬﹼﻧﺎﰉ‬ ‫ﻍ ﺍﻟﻔ ْﻬ ِﺪ ﻣﻦ ﺃﺳ ٍﺪ ﻛﻤ ﹺ‬ ‫ﺕ ﻟﻪ ﺍﺣﺘﻴﺎ ﹰﻻ ** ﺭﻭﺍ ﹶ‬ ‫ﲔ ( ) ﻭ ﹾﳜ َﺪﻉُ ﺇ ﹾﻥ ﺃﺭ ْﺩ َ‬
‫ﺱ ﺍﻟﻮﺟ ﹺ‬ ‫ﺭﺃ َ‬
‫ﻉ ﻭﺍﻟﺬﱢﺋﺐ ﺍﻟﻠﱠﻌﲔ ( ﻭﻗﺪ ﺫﻛﺮ‬ ‫ﲔ ( ) ﻓﻬﺬﺍ ﺍﻟﻀﺐﱡ ﻟﻴﺲ ﺑﺬﻱ ** ﺣﺮ ﹴﱘ ﻣﻊ ﺍﻟﲑﺑﻮ ﹺ‬ ‫** ﻭﻳﻌ ِﻤﻞﹸ ﻛﻴﺪ ﺫﻱ ﺧ ٍﺪ ﻉ ﻃﺒ ﹺ‬
‫ﳛﲕ ﲨﻴﻊ ﻣﺎ ﺫﻛﺮﻧﺎ ﺇﻻﹼ ﺍﺣﺘﻴﺎﻟﻪ ﺑﺈﻋﺪﺍﺩ ﺍﻟﻌﻘﺮﺏ ﻟﻜﻒﱢ ﺍﶈﺘﺮﺵ ﻓﺈﻧﻪ ﱂ ﻳﺬﻛﺮ ﻫﺬﻩ ﺍﳊﻴﻠﺔ ﻣﻦ ﻋﻤﻠﻪ ﻭﺳﻨﺬﻛﺮ‬
‫ﺖ ﻟﻪ ﺫﻟﻚ ﻛﺜﲑ ‪.‬‬ ‫ﺫﻟﻚ ﰲ ﻣﻮﺿﻌﻪ ﻭﺍﻟﺸﱢﻌﺮ ﺍﻟﺬﻱ ﻳُﺜﺒ ُ‬
‫ﺐ ﰲ ﺍﳊﻔﺮ ﻭﺇﺣﻜﺎﻡ ﺷﺄﻥ ﻣﻨﺰﻟِﻪ ‪.‬‬ ‫ﻓﻬﺬﺍ ﺷﺄ ﹸﻥ ﺍﻟﻀّ ُ‬

‫ﺍﻟﻮﺭﻝ ﻭﻋﺪﻡ ﺍﲣﺎﺫﻩ ﺑﻴﺘﹰﺎ ﻭﻣﻦ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﺃﻥﹼ ﺍﻟﻮﺭﻝ ﺇﻧﱠﻤﺎ ﳝﻨﻌﻪ ﻣﻦ ﺍﺗﱢﺨﺎﺫ ﺍﻟﺒُﻴﻮﺕ ﺃﻥﱠ ﺍﲣﺎﺩﻫﺎ ﻻ ﻳﻜﻮ ﹸﻥ ﺇﻻﹼ‬
‫ﺑﺎﳊﻔﺮ ﻭﺍﻟﻮﺭﻝ ﻳُﺒﻘﻲ ﻋﻠﻰ ﺑﺮﺍﺛﻨﻪ ﻭﻳﻌﻠﻢ ﺃﻧّﻬﺎ ﺳﻼﺣﻪ ﺍﻟﺬﻱ ﺑﻪ ﻳﻘﻮﻯ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﺃﺷﺪﱡ ﺑﺪﻧﹰﺎ ﻣﻨﻪ ﻭﻟﻪ ﺫﻧﺐٌ ﻳﺆﻛﻞ‬
‫ﲑ ﺍﻟﺸﱠﺤﻢ ‪.‬‬ ‫ﻭﻳُﺴﺘﻄﺎﺏ ﻛﺜ ُ‬

‫ﻗﻮﻝ ﺍﻷﻋﺮﺍﺏ ﰲ ﻣﻄﺎﻳﺎ ﺍﳉﻦ ﻣﻦ ﺍﳊﻴﻮﺍﻥ‬

‫ﻭﺍﻷﻋﺮﺍﺏ ﻻ ﻳﺼﻴﺪﻭﻥ ﻳﺮﺑﻮﻋﹰﺎ ﻭﻻ ﻗﹸﻨﻔﺬﹰﺍ ﻭﻻ ﻭﺭ ﹰﻻ ﻣﻦ ﺃﻭﻝ ﺍﻟﻠﻴﻞ ﻭﻛﺬﻟﻚ ﻛﻞ ﺷﻲ ٍﺀ ﻳﻜﻮ ﹸﻥ ﻋﻨﺪﻫﻢ ﻣﻦ ﻣﻄﺎﻳﺎ‬
‫ﺍﳉﻦّ ﻛﺎﻟﻨﱠﻌﺎﻡ ﻭﺍﻟﻈﹼﺒﺎﺀ ‪.‬‬
‫ﺐ ﺃﻳﻮ َﺭ‬
‫ﺐ ﻭﺍﻟﻀﱠﺒﻊ ﻣﻦ ﻣﺮﺍﻛﺐ ﺍﳉﻦ ﻷﻥ ﺍﻷﺭﻧﺐ ﲢﻴﺾ ﻭﻻ ﺗﻐﺘﺴﻞ ﻣﻦ ﺍﳊﻴﺾ ﻭﺍﻟﻀﺒﱢﺎﻉ ﺗﺮﻛ ُ‬ ‫ﻭﻻ ﺗﻜﻮﻥ ﺍﻷﺭﻧ ُ‬
‫ﺖ ﺃﺑﺪﺍﻬﻧﻢ ﻭﺍﻧﺘﻔﺨﻮﺍ ﻭﺃﻧﻌﻈﻮﺍ ﰒ ﻻ ﺗﻐﺘﺴﻞ ﻋﻨﺪﻫﻢ ﻣﻦ ﺍﳉﻨﺎﺑﺔ ﻭﻻ ﺣﻨﺎﺑﺔ ﺇﻻ ﻣﺎ ﻛﺎﻥ‬ ‫ﺍﻟﻘﺘﻠﻰ ﻭﺍﳌﻮﺗﻰ ﺇﺫﺍ ﺟﻴﱠﻔ ْ‬
‫ﻟﻺﻧﺴﺎﻥ ﻓﻴﻪ ﺷِﺮْﻙ ﻭﻻ ﲤﺘﻄﻲ ﺍﻟﻘﺮﻭﺩ ﻷﻥ ﺍﻟﻘﺮﺩ ﺯﺍﻥ ﻭﻻ ﻳﻐﺘﺴﻞ ﻣﻦ ﻓﺈ ﹾﻥ ﻗﺘ ﹶﻞ ﺃﻋﺮﺍﰊﱞ ﻗﹸﻨﻔﺬﹰﺍ ﺃﻭ ﻭﺭ ﹰﻻ ﻣﻦ ﺃﻭﻝ‬
‫ﺍﻟﻠﻴﻞ ﺃﻭ ﺑﻌﺾ ﻫﺬﻩ‬

‫ﺍﳌﺮﺍﻛﺐ ﱂ ﻳﺄﻣ ْﻦ ﻋﻠﻰ ﻓﺤﻞ ﺇﺑﻠﻪ ﻭﻣﱴ ﺍﻋﺘﺮﺍﻩ ﺷﻲﺀٌ ﺣﻜﻢ ﺑﺄﻧﻪ ﻋﻘﻮﺑﺔﹲ ﻣﻦ ﻗﺒﻠﻬﻢ ‪.‬‬
‫ﻗﺎﻟﻮﺍ ‪ :‬ﻭﻳﺴﻤﻌﻮﻥ ﺍﳍﺎﺗﻒ ﻋﻨﺪ ﺫﻟﻚ ﺑﺎﻟﻨﱠﻌﻲ ﻭﺑﻀﺮﻭﺏ ﺍﻟﻮﻋﻴﺪ ‪.‬‬
‫ﻗﻮﻝ ﺍﻷﻋﺮﺍﺏ ﰲ ﻗﺘﻞ ﺍﳉﺎﻥ ﻣﻦ ﺍﳊﻴﺎﺕ ﻭﻛﺬﻟﻚ ﻳﻘﻮﻟﻮﻥ ﰲ ﺍﳉﺎﻥﹼ ﻣﻦ ﺍﳊﻴّﺎﺕ ﻭﻗﺘ ﹸﻞ ﺍﳉﺎﻥ ﻋﻨﺪﻫﻢ ﻋﻈﻴﻢ‬
‫ﻭﻟﺬﻟﻚ ﺭﺃﻯ ﺭﺟﻞﹲ ﻣﻨﻬﻢ ﺟﺎﻧﹰﺎ ﰲ ﻗﻌﺮ ﺑﺌﺮ ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﳋﺮﻭﺝ ﻣﻨﻬﺎ ﻓﻨﺰﻝ ﻋﻠﻰ ﺧﻄﺮ ﺷﺪﻳﺪ ﺣﺘﱠﻰ ﺃﺧﺮﺟﻬﺎ ﰒ‬
‫ﺃﺭﺳﻠﻬﺎ ﻣﻦ ﻳﺪﻩ ﻓﺎﻧﺴﺎﺑﺖ ﻭﻏﻤﱠﺾ َﻋﻴْﻨﻴﻪ ﻟﻜﻴﻼ ﻳﺮﻯ ﻣﺪﺧﻠﻬﺎ ﻛﺄﻧّﻪ ﻳﺮﻳﺪ ﺍﻹﺧﻼﺹ ﰲ ﺍﻟﺘﻘﺮﱡﺏ ﺇﱃ ﺍﳉﻦ ‪.‬‬
‫ﻗﺎﻝ ﺍﳌﺎﺯﱐ ‪ :‬ﻓﺄﻗﺒﻞ ﻋﻠﻴﻪ ﺭﺟﻞﹲ ﻓﻘﺎﻝ ﻟﻪ ‪ :‬ﻛﻴﻒ ﻳﻘﺪﺭ ﻋﻠﻰ ﺃﺫﺍﻙ َﻣ ْﻦ ﱂ ﻳﻨﻘﺬﻩ ﻣﻦ ﺍﻷﺫﻯ ﻏﲑﻙ‬

‫ﻣﺎ ﻻ ﻳﺘﻢ ﻟﻪ ﺍﻟﺘﺪﺑﲑ ﺇﺫﺍ ﺩﺧﻞ ﺍﻷﻧﻔﺎﻕ‬

‫ﻭﻗﺎﻝ ‪ :‬ﺛﻼﺛﺔ ﺃﺷﻴﺎﺀ ﻻ ﻳﺘﻢﱡ ﳍﺎ ﺍﻟﺘﱠﺪﺑﲑ ﺇﺫﺍ ﺩﺧﻠﺖ ﺍﻷﺳﺮﺍﺏ ﻭﺍﻷﻧﻔﺎﻕ ﻭﺍﳌﻜﺎﻣِﻦ ﻭﺍﻟﺘّﻮﺍﰿ ﺣﺘﱠﻰ ﻳﻐﺺ ﻬﺑﺎ ﺍﳋﺮْﻕ ‪.‬‬
‫ﻓﻤﻦ ﺫﻟﻚ ‪:‬‬
 ‫ﺃﻥ ﺍﻟﻈﺮﺑﺎﻥ ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﺄﻛﻞ ﺣِﺴﻠﺔ ﺍﻟﻀﺐ ﺃﻭ ﺍﻟﻀﺐّ ﻧﻔﺴﻪ ﺍﻗﺘﺤﻢ ﺟُﺤﺮ ﺍﻟﻀّﺐ ﻣﺴﺘﺪﺑﺮﹰﺍ ﰒ ﺍﻟﺘﻤﺲ ﺃﺿﻴﻖ‬
‫ﻣﻮﺿﻊ ﻓﻴﻪ ﻓﺈﺫﺍ ﻭﺟﺪﻩ ﻗﺪ ﹶﻏﺺﱠ ﺑﻪ ﻭﺃﻳﻘ َﻦ ﺃﻧّﻪ ﻗﺪ ﺣﺎﻝ ﺑﻴﻨﻪ ﻭﺑﲔ ﻭﺍﻵﺧﺮ ‪ :‬ﺃﻥ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﺩﺧﻞ ﹺﻭﺟَﺎ َﺭ ﺍﻟﻀﺒﻊ‬
‫ﺴﺪّ ﺑﺒﺪﻧﻪ ﻭﺑﺜﻮﺑﻪ ﲨﻴﻊ ﺍﳌﺨﺎﺭﻕ ﻭﺍﳌﻨﺎﻓﺬ ﰒ ﻭﺻﻞ ﺇﱃ ﺍﻟﻀﺒﻊ ﻣﻦ ﺍﻟﻀﻴﺎﺀ ﲟﻘﺪﺍﺭ ﺳﻢّ ﺍﻹﺑﺮﺓ‬ ‫ﻭﻣﻌﻪ َﺣﺒْﻞ ﻓﺈﻥ ﱂ ﻳ ُ‬
‫ﺖ ﻋﻠﻴﻪ ﻓﻘﻄﹼﻌﺘﻪ ﻭﻟﻮ ﻛﺎﻥ ﺃﺷﺪّ ﻣﻦ ﺍﻷﺳﺪ ‪ .‬ﻭﺍﻟﺜﺎﻟﺚ ‪ :‬ﺃﻥﹼ ﺍﻟﻀﺐ ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﺄﻛﻞ ﺣُﺴﻮﻟﻪ ﻭﻗﻒ ﳍﺎ ﻣﻦ‬ ‫ﻭﺛﺒ ْ‬
‫ﺟﺤﺮﻫﺎ ﰲ ﺃﺿﻴﻖ ﻣﻮﺿ ﹴﻊ ﻣﻦ ﻣﻨﻔﺬﻩ ﺇﱃ ﺧﺎﺭﺝ ﻓﺈﺫﺍ ﺃﺣﻜﻢ ﺫﻟﻚ ﺑﺪﺃ ﻓﺄﻛﻞ ﻣﻨﻬﺎ ﻓﺈﺫﺍ ﺍﻣﺘﻸ ﺟﻮﻓﻪ ﺍﳓﻂﱠ ﻋﻦ‬
‫ﻼ ﻓﻼ ﻳُ ﹾﻔِﻠﺖُ ﻣﻨﻪ ﺷﻲﺀٌ ﻣﻦ ﻭﻟﺪﻩ ﺇﻻ ﺑﻌﺪ ﺃ ﹾﻥ ﻳﺸﺒﻊ ﻭﻳﺰﻭ ﹶﻝ ﻋﻦ ﻣﻮﺿﻌﻪ ﻓﻴﺠﺪ ﻣﻨﻔﺬﹰﺍ ‪.‬‬
‫ﺫﻟﻚ ﺍﳌﻜﺎﻥ ﺷﻴﺌﹰﺎ ﻗﻠﻴ ﹰ‬
‫ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻷﻋﺮﺍﺏ ‪:‬‬

‫ﻚ ِﻋ ْﻨ َﺪ َﺳﻠﱠِﺘ ْﻪ ** ﺗﺰﺍﺣ َﻢ ﺍﻟﻀﺐﱢ ﻋﺼﻰ ﰲ ﹸﻛﺪْﻳِﺘ ْﻪ ( ) ﺷﻌﺮ ﰲ ﺃﻛﻞ ﺍﻟﻀﺐّ ﻭﻟﺪَﻩ ( ﻭﻗﺎﻝ ‪:‬‬ ‫) ﻳﻨْﺸﺐ ﰲ ﺍﳌﺴﻠ ِ‬
‫ﺖ َﺑﻨﻴﻚ ﺃﻛﹾﻞ ﺍﻟﻀّﺐﱢ ﺣﱴ **‬
‫ﺍﻟﺪﱠﻟﻴﻞ ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﻀّﺐّ ﻳﺄﻛ ﹸﻞ ﻭﻟﺪَﻩ ﻗﻮﻝ َﻋ َﻤﻠﱠﺲ ﺑﻦ ﻋﻘﻴﻞ ﺑﻦ ﻋُﻠﹼﻔﹶﺔ ﻷﺑﻴﻪ ‪ ) :‬ﺃ ﹶﻛ ﹾﻠ َ‬
‫ﻚ ﻣﻦ ﲜﻴ ﹺﻞ ( ﻭﺃﻧﺸﺪ ﻟﻐﲑﻩ ‪:‬‬
‫ﺖ ﻓِﻨﺎ َﺀ ﺑﻴﺘ َ‬
‫ﻭﺟﺪﺕ ﻣَﺮﺍﺭَﺓ ﺍﻟﻜﻸ ﺍﻟﻮﺑﻴ ﹺﻞ ( ) ﻓﻠﻮ ﺃﻥﹼ ﺍﻷُﻭﱃ ﻛﺎﻧﻮﺍ ﺷﻬﻮﺩﹰﺍ ** َﻣَﻨ ْﻌ َ‬

‫ﲑ َﺣﻤَﲏ **‬ ‫ﻭﻗﺎﻝ ﻋﻤﺮﻭ ﺑﻦ ﻣﺴﺎﻓﺮ ‪ :‬ﻋﺘﺒﺖ ﻋﻠﻰ ﺃﰊ ﻳﻮﻣﹰﺎ ﰲ ﺑﻌﺾ ﺍﻷﻣﺮ ﻓﻘﹸﻠﺖ ‪ ) :‬ﻛﻴﻒ ﺃﻟﻮ ُﻡ ﺃﰊ ﻃﻴْﺸﹰﺎ ﻟ ْ‬
‫ﺶ ﺳﺎﻟِﻜﹰﺎ َﺳﺮﹺﻓﹰﺎ ** ﺃﻭ ﺑﻄﹾﻦ ﹶﻗ ﻮﱟ‬
‫ﻭَﺟَﺪﱡﻩ ﺍﻟﻀﱠﺐﱡ ﱂ َﻳﺘْﺮﻙ ﹶﻟﻪُ َﻭﹶﻟﺪَﺍ ( ﻭﻗﺎﻝ ﺧﺪﺍﺵ ﺑ ُﻦ ﺯُﻫﲑ ‪ ) :‬ﻓﺈﻥ ﲰ ُﻌﺘْﻢ ﲜﻴ ﹴ‬
‫ﻓﺄ ْﺧﻔﹸﻮﺍ ﺍﳉﺮْﺱ ﻭﺍﻛَﺘِﺘﻤُﻮﺍ ( ) ﰒﱠ ﺍﺭ ﹺﺟﻌُﻮﺍ ﻓﺄ ِﻛﺒﱡﻮﺍ ﰲ ُﺑﻴُﻮِﺗﻜﹸﻢُ ** ﻛﻤﺎ ﺃﻛﺐّ ﻋﻠﻰ ﺫﻱ َﺑﻄﹾﻨﻪ ﺍﳍ ﹺﺮ ُﻡ ( ﺟﻌﻠﻪ َﻫﺮﹺﻣﹰﺎ‬
‫ﻟﻄﻮﻝ ﻋﻤﺮﻩ ﻭﺫﻱ ﺑﻄﻨﻪ ‪ :‬ﻭﻟﺪﻩ ‪.‬‬
‫ﻚ ﺳﺒﻌﲔ َﻭﺳْﻘﹰﺎ ﻣﻦ ﻣﺎﱄ ﺑﺎﻟﻌﺎﻟﻴﺔ ﻭﺇﻧّﻚ‬ ‫ﺖ ﳓﻠﺘ ِ‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺃﰊ ﻗﹸﺤﺎﻓﺔ ﻟﻌﺎﺋﺸﺔ ﺭﺿﻲ ﺍﻟﻠﹼﻪ ﻋﻨﻬﻤﺎ ‪ :‬ﺇﻧﱢﻲ ﻛﻨ ُ‬
‫ﹾﱂ ﲢﹸﻮﺯﻳﻪ ﻭﺇﳕﺎ ﻫﻮ ﻣﺎ ﹸﻝ ﺍﻟﻮﺍﺭﺙ ﻭﺇﳕﺎ ﻫﻮ ﺃﺧﻮﺍﻙ ﻭﺃﺧﺘﺎﻙ ﻗﺎﻟﺖ ‪ :‬ﻣﺎ ﺃﻋ ﹺﺮﻑُ‬

‫ﱄ ﺃﺧﺘﹰﺎ ﻏﲑ ﺃﲰﺎﺀ ﻗﺎﻝ ‪ :‬ﺇﻧﱠﻪ ﻗﺪ ﺃﹸﻟﻘﻲ ﰲ ﺭُﻭﻋﻲ ﺃﻥ ﺫﺍ ﺑﻄﻦ ﺑﻨﺖ ﺧﺎﺭﺟﺔ ﺟﺎﺭﻳﺔ ‪.‬‬
‫ﻗﺎﻝ ﺁﺧﺮﻭﻥ ‪ :‬ﱂ ﻳ ْﻌ ﹺﻦ ﺑﺬﻱ ﺑﻄﻨﻪ ﻭﻟﺪﻩ ﻭﻟﻜﻦﱠ ﺍﻟﻀﱠﺐﱠ ﻳﺮﻣﻲ ﻣﺎ ﺃﻛﻞ ﺃﻱ ﻳﻘﻲﺀ ﰒ ﻳﺮﺟ ُﻊ ﻓﻴﺄﻛﻠﻪ ﻓﺬﻟﻚ ﻫﻮ ﺫﻭ‬
‫َﺑﻄﹾﻨﻪ ﻓﺸﺒﱠﻬُﻮﻩ ﰲ ﺫﻟﻚ ﺑﺎﻟﻜﻠﺐ ﻭﺍﻟﺴّﻨّﻮﺭ ‪.‬‬
‫ﻭﻗﺎﻝ ﻋﻤﺮﻭ ﺑﻦ ﻣﺴﺎﻓﺮ ‪ :‬ﻣﺎ ﻋﲎ ﺇﻻ ﺃﻭﻻﺩﻩ ﻓﻜﺄﻥﱠ ﺧﺪﺍﺷﹰﺎ ﻗﺎﻝ ‪ :‬ﺍﺭﺟﻌﻮﺍ ﻋﻦ ﺍﳊﺮﺏ ﺍﻟﱵ ﻻ ﺗﺴﺘﻄﻴﻌﻮﻬﻧﺎ ﺇﱃ‬
‫ﺃﻛﻞ ﺍﻟﺬﱡﺭﻳﱠﺔ ﻭﺍﻟﻌﻴﺎﻝ ‪.‬‬

‫ﻗﻮﻝ ﺃﰊ ﺳﻠﻴﻤﺎﻥ ﺍﻟﻐﻨﻮﻱ ﰲ ﺃﻛﻞ ﺍﻟﻀﺒﺔ ﺃﻭﻻﺩﻫﺎ‬

‫ﻗﺎﻝ ‪ :‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ ﺍﻟﻐﻨﻮﻱّ ‪ :‬ﺃﺑﺮﺃ ﺇﱃ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻀﱠﺒﱠﺔ ﺗﺄﻛﻞ ﺃﻭﻻﺩﻫﺎ ﻭﻟﻜﻨﻬﺎ ﺗﺪﻓﻨﻬﻦﱠ ﻭﺗﻄﻢﱡ‬
‫ﻋﻠﻴﻬﻦﱠ ﺍﻟﺘﱡﺮﺍﺏ ﻭﺗﺘﻌﻬﺪﻫﻦﱠ ﰲ ﻛﻞﱢ ﻳﻮﻡ ﺣﺘﱠﻰ ﻳُﺨﺮﱠﺟﻦ ﻭﺫﻟﻚ ﰲ ﺛﻼﺛﺔ ﺃﺳﺎﺑﻴﻊ ﻏﲑ ﺃﻥﹼ ﺍﻟﺜﱠﻌﺎﻟﺐ ﻭﺍﻟﻈﱠﺮﹺﺑﺎﻥ ﻭﺍﻟﻄﱠﲑ‬
‫ﻸ ﹶﻥ ﺍﻷﺭﺽ ﲨﻴﻌﹰﺎ ‪.‬‬
‫ﲢﻔﺮ ﻋﻨﻬﻦﱠ ﻓﺘﺄﻛﻠﻬﻦﱠ ﻭﻟﻮ ﺃﻓﻠﺖ ﻣﻨﻬﻦﱠ ﻛ ﱡﻞ ﻓﺮﺍﺥ ﺍﻟﻀﱢﺒﺎﺏ ﻟﹶﻤ ْ‬
‫ﻭﻟﻮ ﺃﻥﱠ ﺇﻧﺴﺎﻧﹰﺎ ﳓﻞ ﺃﻡﱠ ﺍﻟﺪﱠﺭﺩﺍﺀ ﺃﻭ ﻣُﻌﺎﺫﺓ ﺍﻟﻌﺪﻭﻳﱠﺔ ﺃﻭ ﺭﺍﺑﻌﺔ ﺍﻟﻘﻴﺴﻴﱠﺔ ﺃﻬﻧﻦﱠ ﻳﺄﻛﻠﻦ ﺃﻭﻻﺩﻫﻦﱠ ﳌﺎ ﻛﺎﻥ ﻋﻨﺪ ﺃﺣ ٍﺪ ﻣﻦ‬
‫ﺍﻟﻨّﺎﺱ ﻣﻦ ﺇﻧﻜﺎﺭ ﺫﻟﻚ ﻭﻣﻦ ﺍﻟﺘﻜﺬﻳﺐ ﻋﻨﻬﻦﱠ ﻭﻣﻦ ﺍﺳﺘﻌﻈﺎﻡ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃﻛﺜﺮ ﳑﺎ ﻗﺎﻟﻪ ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ ﰲ ﺍﻟﺘﱠﻜﺬﻳﺐ‬
‫ﻋﻠﻰ ﺍﻟﻀﱢﺒﺎﺏ ﺃﻥ ﺗﻜﻮﻥ ﺗﺄﻛﻞ ﺃﻭﻻﺩﻫﺎ ‪( .‬‬
 ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ ‪ :‬ﻭﻟﻜﻦ ﺍﻟﻀﺐّ ﻳﺄﻛ ﹸﻞ ﺑﻌْﺮﻩ ﻭﻫﻮ ﻃﻴﱢﺐٌ ﻋﻨﺪﻩ ﻭﺃﻧﺸﺪ ‪ ) :‬ﻳَﻌﻮﺩ ﰲ َﺗ ْﻴﻌِﻪ ِﺣﺪْﺛﺎ ﹶﻥ َﻣ ﻮْﻟ ِﺪِﻩ ** ﻓﺈ ﹾﻥ‬
‫ﺠ َﻮﻩُ ﹶﻛﻠِﻔﺎ (‬
‫ﺃﺳﻦﱠ ﺗﻐﺪﱠﻯ َﻧ ْ‬

‫ﻗﺎﻝ ‪ :‬ﻭﻗﺎﻝ ﺃﻓﱠﺎﺭ ﺑﻦ ﻟﻘﻴﻂ ‪ :‬ﺍﻟﺘﱠﻴْﻊ ‪ :‬ﺍﻟﻘﻲﺀ ﻭﻟﻜﻨّﺎ ﺭﻭﻳﻨﺎُﻩ ﻫﻜﺬﺍ ﺇﳕﺎ ﻗﺎﻝ ‪ :‬ﻳﻌﻮ ُﺩ ﰲ َﺭ ْﺟﻌِﻪ ﻭﻛﺬﻟﻚ ﺍﻟﻀﱠﺐﱡ ﻳﺄ ﹸﻛ ﹸﻞ‬
‫ﺭ ْﺟﻌَﻪ ‪.‬‬
‫ﻑ‬
‫ﺿﺐﱟ ﺇﺫﺍ ﺧﺎ َ‬
‫ﻭﺯﻋﻢ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻥﱠ ﺃﺑﺎ ﺍﳌ ْﻨﺠُﻮﻑ ﺍﻟﺴﱠﺪﻭﺳﻲﱠ ﺭﻭﻯ ﻋﻦ ﺃﰊ ﺍﻟﻮﺟﻴﻪ ﺍﻟ ُﻌﻜﹾﻠﻲّ ﻗﻮﻟﻪ ‪ ) :‬ﻭﺃﻓﻄ َﻦ ِﻣ ْﻦ َ‬
‫ﺣَﺎﺭﹺﺷﹰﺎ ** ﺃﻋﺪﱠ ﻟ ُﻪ ِﻋ ْﻨ َﺪ ﺍﻟﺘﻠﻤﱡﺲ َﻋ ﹾﻘﺮَﺑﺎ (‬

‫ﲨﻠﺔ ﺍﻟﻘﻮﻝ ﰲ ﻧﺼﻴﺐ ﺍﻟﻀﺒﺎﺏ ﻣﻦ ﺍﻷﻋﺎﺟﻴﺐ ﻭﺍﻟﻐﺮﺍﺋﺐ ﺃ ﻭﱠﻝ ﺫﻟﻚ ﻃﻮ ﹸﻝ ﺍﻟﺬﱠﻣﺎﺀ ﻭﻫﻮ ﺑﻘﻴﱠﺔ ﺍﻟﻨﱠﻔﹾﺲ ﻭﺷﺪﱠﺓ‬
‫ﺸ ﹺﻢ ﺍﻟﺮّﺃﺱ ﻭﺍﻟﻄﱠﻌ ﹺﻦ ﺍﳉﺎﺋﻒ ﺍﻟﻨﺎﻓﺬ ﺣﺘﱠﻰ ﻳﻜﻮﻥ ﰲ ﺫﻟﻚ ﺃﻋﺠﺐ ﻣﻦ ﺍﳋﻨﺰﻳﺮ‬ ‫ﺢ ﻭ َﻫ ْ‬
‫ﺡ ﺑﻌﺪ ﺍﻟﺬﺑ ﹺ‬
‫ﺍﻧﻌﻘﺎﺩ ﺍﳊﻴﺎﺓ ﻭﺍﻟﺮﱡﻭ ﹺ‬
‫ﻭﻣﻦ ﺍﻟﻜﻠﺐ ﻭﻣﻦ ﺍﳋﻨﻔﺴﺎﺀ ﻭﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﻗﺪ ﺗﻔﺮﱠﺩﺕ ﺑﻄﻮﻝ ﺍﻟﺬﱠﻣﺎﺀ ‪.‬‬
‫ﰒﱠ ﺷﺎﺭﻙ ﺍﻟﻀﱠﺐﱡ ﺍﻟﻮﺯﻏﺔ ﻭﺍﳊﻴﱠﺔ ﻓﺈﻥ ﺍﳊﻴﺔ ﺗُﻘﻄ ُﻊ ﻣﻦ ﺛﻠﺚ ﺟﺴﻤﻬﺎ ﻓﺘﻌﻴﺶ ﺇﻥ ﺳﻠﻤﺖ ﻣﻦ ﺍﻟﺬﱠﺭّ ﻓﺠﻤﻊ ﺍﻟﻀﱠﺐﱡ‬
‫ﺖ ﺃﻗﻄﻌُﻪ ﺑﻨﺼﻔﲔ ﻓﻴﻤﻀﻲ ﺃﺣ ُﺪ‬ ‫ﺍﳋﺼﻠﺘﲔ ﲨﻴﻌﹰﺎ ﺇﻻ ﻣﺎ ﺭﺃﻳﺖ ﰲ َﺩﺧّﺎﻝ ﺍﻷﺫﻥ ﻣﻦ ﻫﺬﻩ ﺍﳋﺼﻠﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻓﺈﻧﱢﻲ ﻛﻨ ُ‬
‫ﻑ ﻣﻘﺪﺍﺭ ﺑﻘﺎﺋﻬﻤﺎ ﺑﻌﺪ ﺃﻥ ﻓﺎﺗﺎ ﺑَﺼَﺮﹺﻱ ‪.‬‬
‫ﻧﺼﻔﻴﻪ ﳝﻨ ﹰﺔ ﻭﺍﻵﺧﺮ ﻳَﺴﺮﺓ ﺇﻻ ﺃﻧﱢﻲ ﻻ ﺃﻋﺮ ُ‬
‫ﻭﻣﻦ ﺃﻋﺎﺟﻴﺒﻪ ﻃﻮ ﹸﻝ ﺍﻟﻌﻤﺮ ﻭﺫﻟﻚ ﻣﺸﻬﻮﺭٌ ﰲ ﺍﻷﺷﻌﺎﺭ ﻭﺍﻷﺧﺒﺎﺭ ﻭﻣﻀﺮﻭ ﺏٌ ﺑﻪ ﺍﳌﺜ ﹸﻞ ﻓﺸﺎﺭﻙ ﺍﳊﻴﱠﺎﺕ ﰲ ﻫﺬﻩ‬
‫ﻒ ﺃﻧﻔِﻬﺎ ﻭﻟﻴﺲ ﺇﻻ ﺃﻥ ُﺗﻘﹾﺘﻞ ﺃﻭ ﺗﺼﻄﺎﺩ ﻓﺘﺒﻘﻰ‬
‫ﺕ ﺣ ْﺘ َ‬
‫ﺍﻟﻔﻀﻴﻠﺔ ﻭﺷﺎﺭﻙ ﺍﻷﻓﻌﻰ ﺍﻟﺮّﻣْﻠﻴﱠﺔ ﻭﺍﻟﺼﱠﺨﺮﻳﺔ ﰲ ﺃﻧﱠﻬﺎ ﻻ ﲤﻮ ُ‬
‫ﰲ ﺟُﻮﻥ ﺍﳊ ﻮّﺍﺋﲔ ﺗﺬﻳﻠﻬﺎ ﺍﻷﻳﺪﻱ ﻭﺗُﻜﺮﻩ ﻋﻠﻰ‬

‫ﺍﻟﻄﹼﻌﻢ ﰲ ﻏﲑ ﺃﺭﺿِﻬﺎ ﻭﻫﻮﺍﺋﻬﺎ ﺣﱴ ﲤﻮﺕ ﺃﻭ ﲢﺘﻤﻠﻬﺎ ﺍﻟﺴﱡﻴﻮ ﹸﻝ ﰲ ﺍﻟﺸﱢﺘﺎﺀ ﻭﺯﻣﺎﻥ ﺍﻟﺰﱠﻣْﻬﺮﻳﺮ ﻓﻤﺎ ﺃﺳﺮﻉ ﻣﻮﻬﺗﺎ‬
‫ﺣﻴﻨﺌﺬ ﻷﻧﱠﻬﺎ ﺻﺮﺩﺓ ‪٤ .‬‬

‫ﻣﺜﻞ ﰲ ﺍﳊﻴﺔ‬

‫ﻭﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ‪ :‬ﺃﺻﺮﺩ ﻣﻦ ﺣﻴّﺔ ﻛﻤﺎ ﺗﻘﻮﻝ ‪ :‬ﺃﻋﺮﻯ ﻣﻦ ﺣﻴﺔ ﻭﻗﺎﻝ ﺍﻟﻘﺸﲑﻱّ ‪ :‬ﻭﺍﻟﻠﹼﻪ ﳍﻲ ﺃﺻْﺮ ُﺩ ﻣﻦ ﻋﻨ ﹴﺰ ﺟﺮْﺑﺎﺀ‬
‫‪ ) ٤ .‬ﺣُﺘﻮﻑ ﺍﳊﻴّﺎﺕ ( ﻭﺣُﺘﻮﻓﻬﺎ ﺍﻟﱵ ﺗُﺴﺮﻉ ﺇﻟﻴﻬﺎ ﺛﻼﺛﺔ ﺃﺷﻴﺎﺀ ‪ :‬ﺃﺣﺪﻫﺎ ﻣُﺮﻭﺭ ﺃﻗﺎﻃﻴﻊ ﺍﻹﺑﻞ ﻭﺍﻟﺸﱠﺎﺀ ﻭﻫﻲ‬
‫ﻼ ﰲ ﻟﻴﺎﱄ ﺍﻟﺼﱠﻴﻒ ﻭﺇﻣّﺎ ﳋﺮﻭﺟﻬﺎ ﰲ‬ ‫ﻣﻨﺒﺴﻄ ﹲﺔ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ﺇﻣﺎ ﻟﻠﺘﺸﺮﱡﻕ ﻬﻧﺎﺭﹰﺍ ﰲ ﺃﻭﺍﺋﻞ ﺍﻟﱪﺩ ﻭﺇﻣﺎ ﻟﻠﺘﱪﱡﺩ ﻟﻴ ﹰ‬
‫ﻃﻠﺐ ﺍﻟﻄﱡﻌﻢ ‪( .‬‬
‫ﻭﺍﳋﺼﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﺎ ﻳﺴﻠﱠﻂ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻟﻘﻨﺎﻓﺬ ﻭﺍﻷﻭﻋﺎﻝ ﻭﺍﻟﻮﺭﻝ ﻓﺈﻬﻧﺎ‬

‫ﺗﻄﺎﻟﺒﻬﺎ ﻣﻄﺎﻟﺒﺔ ﺷﺪﻳﺪﺓ ﻭﺗﻘﻮﻯ ﻋﻠﻴﻬﺎ ﻗ ﻮّﹰﺓ ﻇﺎﻫﺮﺓ ﻭﺍﳋﻨﺎﺯﻳﺮ ﺗﺄﻛﻠﻬﺎ ‪ .‬ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﺫﻟﻚ ﰲ ﺑﺎﺏ ﺍﻟﻘﻮﻝ ﰲ ﺍﳊﻴّﺎﺕ‬
‫‪.‬‬
‫ﻭﺍﳋﺼﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺗﻜﺴﱡﺐ ﺍﳊﻮﱠﺍﺋﲔ ﺑﺼﻴﺪﻫﺎ ﻭﻫﻲ ﲤﻮﺕ ﻋِﻨﺪﻫﻢ ﺳﺮﻳﻌﹰﺎ ‪.‬‬
‫ﺶ ﺑﱪﺩ ﺍﳍﻮﺍﺀ ﻭﺫﻟﻚ‬
‫ﻣﺎ ﻳﺸﺎﺭﻙ ﺍﻟﻀﺐ ﻓﻴﻪ ﺍﳊﻴﺔ ﻭﺍﻟﻀﱠﺐﱡ ﻳﺸﺎﺭﻛﻬﺎ ﰲ ﻃﻮﻝ ﺍﻟﻌﻤﺮ ﰒﱠ ﺍﻻﻛﺘﻔﺎﺀ ﺑﺎﻟﻨﺴﻴﻢ ﻭﺍﻟﺘﱠﻌﻴ ﹺ‬
 ‫ﻋﻨﺪ ﺍﳍﺮﻡ ﻭﻓﻨﺎﺀ ﺍﻟﺮﱡﻃﻮﺑﺎﺕ ﻭﻧَﻘﹾﺺ ﺍﳊﺮﺍﺭﺍﺕ ﻭﻫﺬﻩ ﻛﻠﻬﺎ ﻋﺠﺐ ‪.‬‬
‫ﻋﻮﺩ ﺇﱃ ﺃﻋﺎﺟﻴﺐ ﺍﻟﻀﺐ ﰒ ﺍﲣﺎﺫﻩ ﺍﳉﺤﺮ ﰲ ﺍﻟﺼﱠﻼﺑﺔ ﻭﰲ ﺑﻌﺾ ﺍﻻﺭﺗﻔﺎﻉ ﺧﻮﻓﹰﺎ ﻣﻦ ﺍﻻﻬﻧﺪﺍﻡ ﻭﻣﺴﻴﻞ ﺍﳌﻴﺎﻩ ﰒ ﻻ‬
‫ﻳﻜﻮﻥ ﺫﻟﻚ ﺇﻻ ﻋﻨﺪ َﻋ ﹶﻠَﻢ ﻳﺮﺟﻊ ﺇﻟﻴﻪ ﺇ ﹾﻥ ﻫﻮ ﺃﺿﻞﱠ ﺟُﺤﺮﻩ ﻭﻟﻮ ﺭﺃﻯ ﺑﺎﻟ ﹸﻘﺮْﺏ ﺗﺮﺍﺑﹰﺎ ﻣﺘﺮﺍﻛِﺒﹰﺎ ﺑﻘﺪﺭ ﺗﻠﻚ ﺍﳌِﺮﺩﺍﺓ‬
‫ﻭﺍﻟﺼﱠﺨﺮﺓ ﱂ ﳛ ِﻔ ﹾﻞ ﺑﺬﻟﻚ ﻓﻬﺬﺍ ﻛﻠﻪ ﻛﻴْﺲٌ ﻭﺣﺰﻡ ﻭﻗﺎﻝ ﺍﻟﺸﱠﺎﻋﺮ ‪:‬‬

‫) ﺳﻘﹶﻰ ﺍﻟﻠﹼﻪ ﺃﺭﺿﹰﺎ َﻳﻌْﻠﻢ ﺍﻟﻀﺐ ﺃﻧّﻬﺎ ** ﻋَﺬﻳّﺔ َﺑ ﹾﻄ ﹺﻦ ﺍﻟﻘﺎﻉ ﻃﻴّﺒ ﹸﺔ ﺍﻟَﺒ ﹾﻘ ﹺﻞ ( ) ﻳﺮﻭﺩ ﻬﺑﺎ ﺑﻴﺘﹰﺎ ﻋﻠﻰ ﺭﺃﺱ ﹸﻛﺪْﻳٍﺔ ** ﻭﻛﻞ‬
‫ﺶ ﺫﻭ ﻋ ﹾﻘ ﹺﻞ ( ﻭﻗﺎﻝ ﺍﻟﺒُﻄﲔ ‪ ) :‬ﻭﻛ ﱡﻞ ﺷﻲ ٍﺀ ﻣﺼﻴﺐٌ ﰲ ﺗﻌﻴﱡﺸِﻪ ** ﺍﻟﻀﺐﱡ ﻛﺎﻟﻨﱡﻮﻥ ﻭﺍﻹﻧﺴﺎ ﹸﻥ‬ ‫ﺉ ﰲ ِﺣﺮْﻓﺔ ﺍﻟﻌْﻴ ﹺ‬ ‫ﺍﻣﺮ ﹴ‬
‫ﻛﺎﻟﺴّﺒُ ﹺﻊ ( ﻭﻣﻦ ﺃﻋﺎﺟﻴﺒﻪ ﺃﻥﹼ ﻟﻪ ﺃﻳﺮَﻳﻦ ﻭﻟﻠﻀﺒﺔ ِﺣﺮَﻳﻦ ﻭﻫﺬﺍ ﺷﻲﺀٌ ﻻ ُﻳﻌْﺮﻑ ﺇﻻﱠ ﳍﻤﺎ ﻓﻬﺬﺍ ﻗﻮ ﹸﻝ ﺍﻷﻋﺮﺍﺏ ﻭﺃﻣﱠﺎ‬
‫ﻗﻮ ﹸﻝ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻣﻦ ﻧﻘﹼﺐ ﰲ ﺍﻟﺒﻼﺩ ﻭﻗﺮﺃ ﺍﻟﻜﺘﺐ ﻓﺈﻧّﻬﻢ ﻳﺰﻋُﻤﻮﻥ ﺃﻥﱠ ﻟﻠﺴﱠ ﹶﻘﻨْﻘﻮﺭ ﺃﻳﺮﻳﻦ ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺘﺪﺍﻭﻯ‬
‫ﺑﻪ ﺍﻟﻌﺎﺟ ُﺰ ﻋﻦ ﺍﻟﻨﻜﺎﺡ ﻟﻴﻮﺭﺛﻪ ﺫﻟﻚ ﺍﻟﻘﻮﺓ ‪.‬‬
‫ﺤﺮْﺫﻭﻥ ﺃﻳﻀﹰﺎ ﺃﻳﺮﻳﻦ ﻭﺇﻧّﻬﻢ ﻋﺎﻳﻨﻮﺍ ﺫﻟﻚ‬
‫ﻗﺎﻟﻮ ‪ :‬ﻭ ﺇﻥ ﻟﻠ ِ‬

‫ﻣﻌﺎﻳﻨﺔ ﻭﺁﺧﺮ ﻣﻦ ﺯﻋﻢ ﱄ ﺫﻟﻚ ﻣﻮﺳﻰ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ‪.‬‬

‫ﺼ َﺮ ﻭﻣﺎ ﻭﺍﻻﻫﺎ ﻭﻫﻲ ﺩﻭﻳﱢﺒَﺔ ﻣَﻠﻴﺤﺔ ﻣﻮﺷّﺎﺓ ﺑﺄﻟﻮﺍ ٍﻥ ﻭﻧﻘﻂ ‪.‬‬
‫ﳊﺮﺑﺎﺀ ﺗﻜﻮﻥ ﺑﻨﺎﺣﻴﺔ ِﻣ ْ‬
‫ﻭﺍﳊِﺮﺫﻭﻥ ﺩﻭﻳﺒﺔ ﺗﺸﺒﻪ ﺍ ِ‬
‫ﻭﻗﺎﻝ ﺟﺎﻟﻴﻨﻮﺱ ‪ :‬ﺍﻟﻀﺐﱡ ﺍﻟﺬﻱ ﻟﻪ ﻟﺴﺎﻧﺎﻥ ﻳﺼﻠﹸﺢ ﳊﻤﻪ ﻟﻜﺬﺍ ﻭﻛﺬﺍ ﻓﻬﺬﻩ ﺃﻳﻀﹰﺎ ﺃﻋﺠﻮﺑﺔ ﺃﺧﺮﻯ ﰲ ﺍﻟﻀﺐﱢ ‪ :‬ﺃﻥ‬
‫ﻳﻜﻮ ﹶﻥ ﺑﻌﻀﻪ ﺫﺍ ﻟﺴﺎﻧﲔ ﻭﺫﺍ ﺃﻳﺮﻳﻦ ‪.‬‬
‫ﺿﺐﱟ ‪( .‬‬‫ﻭﻣﻦ ﺃﻋﺎﺟﻴﺐ ﺍﻟﻀﱠﺒﱠﺔ ﺃﻧّﻬﺎ ﺗﺄﻛﻞ ﺃﻭﻻﺩﻫﺎ ﻭﲡﺎﻭﺯ ﰲ ﺫﻟﻚ ﺧﻠﹸﻖ ﺍ ِﳍﺮﱠﺓ ﺣﺘّﻰ ﻗﺎﻟﺖ ﺍﻷﻋﺮﺍﺏ ‪ :‬ﺃﻋﻖﱡ ﻣﻦ َ‬
‫ﺏ ﰲ ﺟُﺤﺮﻩ ﻓﺈﺫﺍ ﲰﻊ ﺻﻮﺕ ﺍﳊﺮْﺵ ﺍﺳﺘﺜﻔﺮﻫﺎ‬ ‫ﺍﺣﺘﻴﺎﻝ ﺍﻟﻀﺐ ﺑﺎﻟﻌﻘﺮﺏ ﻭﺯﻋﻤﺖ ﺍﻟﻌﺮﺏ ﺃﻧّﻪ ُﻳ ِﻌﺪّ ﺍﻟﻌﻘﺮ َ‬
‫ﺵ ﻳﺪﻩ ﻟﻴﻘﺒﺾ ﻋﻠﻰ ﺃﺻْﻞ ﺫﻧﺒﻪ ﻟﺴ َﻌﺘْﻪ‬
‫ﺖ ﻭﺿﻢّ ﻋﻠﻴﻬﺎ ﻓﺈﺫﺍ ﺃﺩﺧﻞ ﺍﳊﺎﺭ ُ‬‫ﻓﺄﻟﺼﻘﻬﺎ ﺑﺄﺻْﻞ َﻋﺠْﺐ ﺍﻟﺬﱠﻧَﺐ ﻣﻦ ﲢ ُ‬
‫ﺍﻟﻌﻘﺮﺏ ‪.‬‬
‫ﺵ ﺇﺫﺍ ﺃﺩﺧﻞ ﻳﺪﻩ ‪.‬‬
‫ﻭﻗﺎﻝ ﻋﻠﻤﺎﺅﻫﻢ ‪ :‬ﺑﻞ ﻳﻬﻴﱢﺊ ﺍﻟﻌﻘﺎﺭﺏ ﰲ ﺟﺤﺮﻩ ﻟﺘﻠﺴﻊ ﺍﶈﺘ ﹺﺮ َ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﳌﻨﺠﺪ ﺑﻦ ﺭﻭﻳﺸﺪ ‪ :‬ﺭﺃﻳﺖ ﺍﻟﻀﺐ ﺃﺧْﻮﺭ ﺩﺍﺑّﺔ ﰲ‬

‫ﻼ ﳜﺎﻑ ﺃﻥ ﻳﻘﺒﺾ ﻗﺎﺑﺾٌ ﺑﺬﻧﺒﻪ ﻓﺮﺑّﻤﺎ ﺃﺗﺎﻩ ﺍﳉﺎﻫ ﹸﻞ‬

‫ﺍﻷﺭﺽ ﻋﻠﻰ ﺍﳊﺮ ﺗﺮﺍﻩ ﺃﺑﺪﹰﺍ ﰲ ﺷﻬﺮ ﻧﺎﺟﺮ ﺑﺒﺎﺏ ﺟُﺤﺮﻩ ﻣﺘﺪﺧﱢ ﹰ‬
‫ﺿﻌَﻬﺎ ﲢﺖ ﺫﻧﺒﻪ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻷﺭﺽ ﳛﺒﺴﻬﺎ ﺑ َﻌﺠْﺐ ﺍﻟﺬﻧﺐ ﻓﺈﺫﺍ ﻗﺒﺾ ﺍﳉﺎﻫ ﹸﻞ‬ ‫ﻟﻴﺴﺘﺨﺮﺟﻪ ﻭﻗﺪ ﺃﺗﻰ ﺑﻌﻘﺮﺏ ﻓﻮ َ‬
‫ﻋﻠﻰ ﺃﺻ ﹺﻞ ﺫﻧﺒﻪ ﻟﺴ َﻌﺘْﻪ ﻓﹶﺸﻐِﻞ ﺑﻨﻔﺴﻪ ‪.‬‬
‫ﻓﺄﻣﺎ ﺫﻭ ﺍﳌﻌﺮﻓﺔ ﻓﺈﻥﹼ ﻣﻌﻪ ﻋُﻮﻳْﺪﹰﺍ ﳛﺮﱢﻛﻪ ﻫُﻨﺎﻙ ﻓﺈﺫﺍ ﺯﺍﻟﺖ ﺍﻟﻌﻘﺮﺏ ﻗﺒﺾ ﻋﻠﻴﻪ ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻮﺟﻴﻪ ‪ :‬ﻛﺬﺏ ﻭﺍﻟﻠﹼﻪ ﻣﻦ ﺯﻋﻢ ﺃﻥﹼ ﺍﻟﻀّﺒّﺔ ﺗﺴﺘﺜﻔﺮ ﻋﻘﺮﺑﹰﺎ ﻭﻟﻜﻦﱠ ﺍﻟﻌﻘﺎﺭﺏ ﻣﺴﺎﳌﺔ ﻟﻠﻀﱢﺒﺎﺏ ﻷﻬﻧﺎ ﻻ‬
‫ﺗﻌﺮﺽ ﻟﺒﻴﻀﻬﺎ ﻭﻓﺮﺍﺧﻬﺎ ﻭﺍﻟﻀﺐﱡ ﻳﺄﻛﻞ ﺍﳉﺮﺍﺩ ﻭﻻ ﻳﺄﻛﻞُ ﺍﻟﻌﻘﺎﺭﺏ ﻭﺃﻧﺸﺪ ﻗﻮﻝ ﺍﻟﺘﻤﻴﻤﻲّ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻨﺰﻝ ﺑﻪ‬
‫ﺲ ﰊ ﻭﻧَﺠْﺮُﻙ ﻏﲑ‬
‫ﺍﻷﺯﺩﻱﱡ ‪ :‬ﺇﻧﻪ ﻟﻴﺲ ﺇﱃ ﺍﻟﻄﻌﺎﻡ ﻳﻘﺼﺪ ﻭﻟﻴﺲ ﺑﻪ ﺇﻻ ﺃﻧﻪ ﻗﺪ ﺻﺎﺭ ﺑﻪ ﺇﻟﻔﹰﺎ ﻭﺃﻧﻴﺴﹰﺎ ﻓﻘﺎﻝ ‪ ) :‬ﺃﺗﺄﻧ ُ‬
‫ﺏ(‬‫َﻧﺠْﺮﻱ ** ﻛﻤﺎ ﺑﲔ ﺍﻟﻌﻘﺎﺭﺏ ﻭﺍﻟﻀﱢﺒﺎ ﹺ‬
‫ﻭﺃﻧﺸﺪ ‪ ) :‬ﹶﲡﻤﱠﻌْﻦ ﻋﻨﺪ ﺍﻟﻀّﺐّ ﺣﱴ ﻛﺄﻧﻪ ** ﻋﻠﻰ ﻛﻞﱢ ﺣﺎﻝ ﺃﺳﻮ ُﺩ ﺍﳉِﻠ ِﺪ ﺧ ْﻨ ﹶﻔﺲُ ( ﻷﻥ ﺍﻟﻌﻘﺎﺭﺏ ﺗﺄﻟﻒ ﺍﳋﻨﺎﻓِﺲ‬
‫ﺕ ﰲ ﺍﳉﺤ ﹺﺮ ( ) ﻭﺍﳋﹸﻨﹶﻔﺲُ‬
‫ﻂ ﻋﻠﻰ ﹸﺫﻟﱢﻬﺎ ** ﺗُﻄﺎ ِﻋﻢُ ﺍﳊﻴّﺎ ِ‬
‫ﻭﺃﻧﺸﺪﻭﺍ ﻟﻠﺤَﻜﻢ ﺑﻦ ﻋﻤﺮﻭ ﺍﻟَﺒﻬْﺮﺍﱐ ‪ ) :‬ﻭﺍﻟﻮ َﺯﻍﹸ ﺍﻟﺮﱡﻗ ﹸ‬
‫ﺏ ﰲ ﺍﻟﺴﱢﺮﱢ ( ﻷﻧﻚ ﻻ ﺗﺮﺍ ﻫُﻤﺎ ﺃﺑﺪﹰﺍ ﺇﻻﹼ ﻇﺎﻫﺮﺗﲔ ﻳﻄﱠﺎﻋﻤﺎﻥ ﺃﻭ ﻳﺘﺴﺎﻳﺮﺍﻥ ﻭﻣﱴ‬ ‫ﺍﻷﺳﻮﺩ ﻣﻦ َﻧﺠْﺮﻩ ** ﻣﻮﺩّ ﹸﺓ ﺍﻟﻌﻘﺮ ﹺ‬
‫ﺖ ﻋﻠﻰ ﺟُﺤﺮ ﻓﺮﺃﻳﺖ ﺇﺣﺪﺍﳘﺎ ﺭﺃﻳﺖ ﺍﻷﺧﺮﻯ ‪.‬‬ ‫ﺭﺃﻳﺖ ﻣﻜﻨﺔ ﺃﻭ ﺍﻃﱠﻠ ْﻌ َ‬
‫ﻗﺎﻝ ‪ :‬ﻭﳑﺎ ﻳﺆﻛﱢﺪ ﺍﻟﻘﻮﻝ ﺍﻷ ﻭﱠﻝ ﻗﻮﻟﹸﻪ ‪ ) :‬ﻭﻣُﺴْﺘﺜﹾﻔ ﹴﺮ ﺩﻭﻥ ﺍﻟﺴﱠ ﹺﻮﻳّ ِﺔ ﻋﻘﺮﺑﹰﺎ ** ﻟﻘﺪ ﺟﺌﺖ ﲜْﺮﻳﹰﺎ ﻣﻦ ﺍﻟﺪﱠ ْﻫ ﹺﺮ ﺃﻋﻮﺟﺎ (‬

‫ﻳﻘﻮﻝ ‪ :‬ﺣﲔ ﱂ ﺗﺮﺽ ﻣﻦ ﺍﻟﺪﻫﺎﺀ ﻭﺍﻟﺘﻨﻜﺮ ﺇﻻ ﲟﺎ ﳐﺎﻟﻒ ﻋﻨﺪﻩ ﺍﻟﻨﺎﺱ ﻭﲡﻮﺯﻫﻢ ‪٠‬‬
‫ﺇﻋﺠﺎﺏ ﺍﻟﻀﺐ ﻭﺍﻟﻌﻘﺮﺏ ﺑﺎﻟﺘﻤﺮ ﻭﺃﻧﺸﺪﱐ ﺍﺑﻦ ﺩﺍﺣﺔ ﳊﺬﻳﻔﺔ ﺑﻦ ﺩﺃﺏ ﻋﻢّ ﻋﻴﺴﻰ ﺑﻦ ﻳﺰﻳﺪ ﺍﻟﺬﻱ ﻳﻘﺎﻝ ﻟﻪ ﺍﺑﻦ‬
‫ﺖ ﺣُﺒﱠﻰ ﺑﹺﺴﺐﱟ ﻣُﺰَﻋﻔ ﹴﺮ ** ﻓﻘ ْﺪ ُﻳﺨْﺪﻉ ﺍﻟﻀﱠﺐﱡ‬
‫ﺩﺃﺏ ﰲ ﺣﺪﻳﺚ ﻃﻮﻳﻞ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻌﺸﱠﺎﻕ ‪ ) :‬ﻟﺌﻦ ُﺧﺪِﻋ ْ‬
‫ﺍﳌﺨﺎﺩﻉ ﺑﺎﻟﺘّﻤ ﹺﺮ (‬

‫ﻼ ﰲ ﺍﳋﹸﺒْﺚ ﻭﺍﳋﺪﻳﻌﺔ ‪.‬‬ ‫ﻷﻥ ﺍﻟﻀﺐ ﺷﺪﻳﺪ ﺍﻟ ُﻌﺠْﺐ ﺑﺎﻟﺘّﻤﺮ ﻓﻀﺮﺏ ﺍﻟﻀﺐ ﻣﺜ ﹰ‬
‫ﻭﺍﻟﺬﻱ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻀﺐ ﻭﺍﻟﻌﻘﺮﺏ ﻳُﻌﺠﺒﺎﻥ ﺑﺎﻟﺘّﻤﺮ ﻋﺠﺒﹰﺎ ﺷﺪﻳﺪﹰﺍ ﻣﺎ ﺟﺎﺀ ﻣﻦ ﺍﻷﺷﻌﺎﺭ ﰲ ﺫﻟﻚ ﻭﺃﻧﺸﺪﱐ ﺍﺑﻦ‬
‫ﺤَﺒﻞﹸ ﺑﺎﻟﺘّ ْﻤ ﹺﺮ ( ﻓﺠﻌﻞ‬
‫ﺍﻷﻋﺮﺍﰊﱢ ﻻﺑﻦ ﺩَﻏﹾﻤﺎﺀ ﺍﻟﻌِﺠْﻠﻲ ‪ ) :‬ﺳﻮﻯ ﺃﻧﻜﻢ ُﺩﺭﱢﺑْﺘُﻢ ﻓﺠﺮﻳْﺘﻢ ** ﻋﻠﻰ ُﺩﺭْﺑ ٍﺔ ﻭﺍﻟﻀّﺐﱡ ﻳُ ْ‬
‫ﺿﻐْﻨﻪ ** ﻭﻻ ﺃﻧﺎ ﳑ ْﻦ ﻳﺰﺩ ﻫِﻴ ِﻪ‬
‫ﺻﻴﺪﻩ ﺑﺎﻟﺘّﻤﺮ ﻛﺼﻴﺪﻩ ﺑﺎﳊِﺒﺎﻟﺔ ﻭﺃﻧﺸﺪﱐ ﺍﻟﻘﹸﺸﲑﻱﱡ ‪ ) :‬ﻭﻣﺎ ﻛﻨﺖ ﺿﺒﹰﺎ ﻳُﺨﺮﺝ ﺍﻟﺘّﻤﺮ ِ‬
‫ﻭَﻋﻴﺪُ ( ﻭﻗﺎﻝ ﺑﺸﺮ ﺑﻦ ﺍﳌﻌﺘﻤﺮ ﰲ ﻗﺼﻴﺪﺗﻪ ﺍﻟﱵ ﺫﻛﺮ ﻓﻴﻬﺎ ﺁﻳﺎﺕ ﺍﻟﻠﹼﻪ ﻋﺰ ﺫﻛﺮﻩ ﰲ ﺻُﻨﻮﻑ ﺧﻠﹾﻘﻪ ﻣﻊ ﺫﻛﺮ‬
‫ﺍﻹﺑﺎﺿﻴّﺔ ﻭﺍﻟﺮﺍﻓﻀﺔ ﻭﺍﳊﺸﻮﻳﺔ‬

‫ﻉ ﻣﻦ ِﻇﻠﱢﻬﺎ ** ﳍﺎ ﻋِﺮﺍﺭٌ ﻭﻟﹶﻬﺎ َﺯ ْﻣﺮُ ( ) ﻭﺿﺒّﺔ ﺗﺄﻛ ﹸﻞ ﺃﻭﻻﺩﻫﺎ ** ﻭ ُﻋ ْﺘﺮُﻓﺎ ﹲﻥ‬

‫ﻭﺍﻟﻨﺎﺑﺘﺔ ﻓﻘﺎﻝ ﻓﻴﻬﺎ ‪ ) :‬ﻭ ﻫِﻘﹾﻠﺔﹲ ﺗَﺮﺗﺎ ُ‬
‫ﻀﻢُ ﰲ ﺣَﻨْﻈﻞ ** ﻭﻋﻘﺮ ﺏٌ ﻳُﻌﺠﺒﻬﺎ‬ ‫ﺻ ﹾﻔﺮُ ( ) ﻳﺆﺛِﺮ ﺑﺎﻟ ﱡﻄﻌْﻢ ﻭﺗﺄﺫﻳﻨُﻪ ** ﻣَُﻨﺠﱢﻢُ ﻟﻴﺲ ﻟﻪ ﻓِﻜ ُﺮ ( ) ﻭﻇﺒﻴ ﹲﺔ ﲣ َ‬
‫ﺑﻄﻨُﻪ ِ‬
‫ﺍﻟﺘﻤ ُﺮ ( ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ ﺑﺸﺮٌ ﰲ ﻗﺼﻴﺪٍﺓ ﻟﻪ ﺃﺧﺮﻯ ‪ ) :‬ﺃﻣﺎ ﺗﺮﻯ ﺍ ِﳍ ﹾﻘ ﹶﻞ ﻭﺃﻣﻌﺎ َﺀﻩُ ** ﳚﻤ ُﻊ ﺑﲔ ﺍﻟﺼﱠﺨْﺮ ﻭﺍﳉﻤْﺮ ( )‬
‫ﺶ ﻋﻠﻰ ﺑﻴﺸِﻬﺎ ** ﺃﺣْﺮﺹ ِﻣ ْﻦ ﺿﺐﱟ ﻋﻠﻰ ﲤ ﹺﺮ ( ﻭﻗﺎﻝ ﺃﺑﻮ ﺩﺍﺭﺓ ﻭﻗﺪ ﺭﺃﻳﺘ ُﻪ ﺃﻧﺎ ﻭﻛﺎﻥ ﺻﺎﺣﺐ ﻗﹶﻨْﺺ ‪:‬‬ ‫ﻭﻓﺄﺭﺓ ﺍﻟﺒﻴ ﹺ‬
‫ﺏ **‬ ‫ﺤ ﹺﺮ ( ) ﻭﰲ ﺍﻟَﺒﺮﱢ ﻣﻦ ﺫﺋﺐ ﻭﲰﻊ ﻭﻋﻘﺮ ﹴ‬ ‫ﳋ ﹾﻠ ﹺﻖ ﻣﻦ ﺳﺎﻛﻦ ﺍﻟَﺒ ْ‬
‫) ﻭﻣﺎ ﺍﻟﺘﻤْﺮ ﺇﻻ ﺁﻓﺔﹲ ﻭﺑﻠﻴّﺔﹲ ** ﻋﻠﻰ ُﺟﻞﱢ ﻫﺬﺍ ﺍ ﹶ‬
‫ﺤَﺒﻞﹸ ﺑﺎﻟﺘﻤ ﹺﺮ (‬
‫ﻭﺛﹸﺮﻣُﻠ ٍﺔ ﺗﺴْﻌﻰ ﻭﺧُﻨﻔﺴﺔ ﺗﺴْﺮﻱ ( ) ﻭﻗﺪ ﻗﻴﻞ ﰲ ﺍﻷﻣﺜﺎ ﹺﻝ ﺇﻥ ﻛﻨﺖ ﻭﺍﻋﻴﹰﺎ ** ﻋﺬﻳﺮﻙ ﺇﻥﱠ ﺍﻟﻀﱠﺐﱠ ﻳُ ْ‬

‫ﻭﺳﻨﻔﺴﱢﺮ ﻣﻌﺎﱐ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ ﺇﺫﺍ ﻛﺘﺒْﻨﺎ ﺍﻟﻘﺼﻴﺪﺗﲔ ﻋﻠﻰ ﻭﺟﻮﻫﻬﻤﺎ ﲟﺎ ﻳﺸﺘﻤﻼﻥ ﻋﻠﻴﻪ ﻣﻦ ﺫﻛﺮ (‬
‫ﺍﻟﻐﺮﺍﺋﺐ ﻭﺍﳊﻜﻢ ﻭﺍﻟﺘّﺪﺑﲑ ﻭﺍﻷﻋﺎﺟﻴﺐ ﺍﻟﱵ ﺃﻭﺩﻉ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺃﺻﻨﺎﻑ ﻫﺬﺍ ﺍﳋﻠﹾﻖ ﻟﻴﻌﺘﱪ ﻣُﻌﺘﱪ ﻭﻳﻔﻜﺮ ﻣﻔﻜﺮ‬
‫ﻼ ﻋﺎﳌﹰﺎ ﻭﻣﻮﺣﱢﺪﹰﺍ ﳐﹾﻠﺼﹰﺎ ‪.‬‬
‫ﻓﻴﺼﲑ ﺑﺬﻟﻚ ﻋﺎﻗ ﹰ‬
‫ﻃﻮﻝ ﺫﻣﺎﺀ ﺍﻟﻀﺐ ﻭﺍﻟﺪّﻟﻴﻞ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮْﻧﺎ ﻣﻦ ﺗﻔﺴﲑ ﻗﻮﳍﻢ ‪ :‬ﺍﻟﻀّﺐّ ﺃﻃﻮ ﹸﻝ ﺷﻲ ٍﺀ ﺫﻣﺎﺀ ﻗﻮﳍﻢ ‪ :‬ﺇﻧﱠﻪ ﻷﺣﻴﺎ ﻣِﻦ‬
‫ﺿﺐّ ﻷﻥﹼ ﺣﺎﺭﺷﻪ ﺭﺑّﻤﺎ ﺫﲝﻪ ﻓﺎﺳﺘﻘﹾﺼﻰ ﻓﺮْﻱ ﺍﻷﻭﺩﺍﺝ ﰒ ﻳﺪﻋُﻪ ﻓﺮﲟﺎ ﲢﺮﻙ ﺑﻌﺪ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ‪.‬‬ ‫َ‬
‫ﺐ ﺍﳍﺬﱄ ‪ ) :‬ﺫﻛﺮ ﺍﻟﻮﺭُﻭﺩ ﻬﺑﺎ ﻭﺷﺎﻗﻰ ﺃ ْﻣ َﺮﻩُ ** ﺷﺆﻣﹰﺎ ﻭﺃﻗﹾﺒ ﹶﻞ ﺣﻴﻨﻪ ﻳﺘﺘﺒﱠ ُﻊ ( ) ﻓﺄَﺑﺪﱠ ُﻫﻦﱠ ُﺣﺘُﻮ ﹶﻓ ُﻬﻦﱠ‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺫﺅﻳ ﹴ‬
‫ﺠﻊُ ( ﻭﻛﺎﻥ ﺍﻟﻨّﺎﺱ ﻳﺮﻭﻭﻥ ‪ :‬ﻓﻬﺎﺭ ﺏٌ ﺑﺪﻣﺎﺋﻪ ﻳﺮﻳﺪﻭﻥ ﻣﻦ ﺍﻟﺪﻡ ﻭﻛﺎﻧﻮﺍ‬ ‫ﺠﻌْ ﹺ‬
‫ﻓﻬﺎﺭﺏٌ ** ﺑﺬﻣﺎﺋﻪ ﺃﻭ ﺳﺎﻗﻂﹲ ﻣَﺘ َ‬
‫ﻳﻜﺴِﺮﻭﻥ ﺍﻟﺪﺍﻝ ﺣﱴ ﻗﺎﻝ ﺍﻷﺻﻤﻌﻲّ ‪ :‬ﺑﺬﻣﺎﺋِﻪ ﻣﻌﺠﻤﺔ ﺍﻟﺬﺍﻝ ﻣﻔﺘﻮﺣﺔ ﻭﻗﺎﻝ ﻛﺜﲑ ‪ ) :‬ﻭﻟﻘﺪ ﺷﻬﺪْﺕ ﺍﳋﻴﻞ ﳛْﻤِﻞ‬
‫ﺷِﻜﱠﱵ ** ﻣﺘﻠﻤﱢﻆﹲ ﺧﺬﻡ ﺍﻟﻌِﻨﺎ ِﻥ ﺑَﻬﻴﻢُ ( ) ﺑﺎﻗﻲ ﺍﻟﺬﻣﺎ ِﺀ ﺇﺫﺍ َﻣ ﹶﻠﻜﹾﺖ ﻣُﻨﺎﻗِﻞﹲ ** ﻭﺇﺫﺍ َﺟ َﻤ ْﻌﺖُ ﺑﻪ ﺃﺟﺶﱡ ﻫَﺰ ُﱘ ( ﺧﺒﺚ‬
‫ﻀﺐﱟ‬‫ﺍﻟﻀﺐ ﻭﺍﻟﻀّﺐّ ﺇﺫﺍ ﺧﺪَﻉ ﰲ ﺟُﺤﺮﻩ ُﻭﺻِﻒ ﻋﻨﺪ ﺫﻟﻚ ﺑﺎﳋﺒﺚ ﻭﺍﳌﻜﺮ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ ) :‬ﺇﻧﱠﺎ ﻣُﻨﻴﻨﺎ ﹺﺑ َ‬
‫ﲔﻻ‬
‫ﺴ ﹺﻞ ( ﻭﺃﻧﺸﺪ ﺃﺑﻮ ﻋﺼﺎﻡ ‪ ) :‬ﺇﻥﹼ ﻟﻨﺎ ﺷﻴﺨَﲔ ﻻ ﻳﻨﻔﻌﺎﻧﻨﺎ ** ﻏﻨﻴﱠ ﹺ‬
‫ﺢ ** ﻳﺮﻯ ﺍﳋﻴﺎﻧﺔ ِﻣ ﹾﺜ ﹶﻞ ﺍﳌﺎﺀ ﺑﺎﻟﻌ َ‬ ‫ﻣﻦ ﺑﲏ ﺟُﻤ ﹴ‬
‫ﳚْﺪﻱ َﻋ ﹶﻠﻴْﻨﺎ ﻏِﻨﺎﻫُﻤﺎ (‬

‫) ﺳﻘﻂ ‪ :‬ﺑﻴﺖ ﺍﻟﺸﻌﺮ ( ) ﻛﺄﻬﻧﻤﺎ ﺿﺒﺎﻥ ﺿﺒﺎ ﻣﻐﺎﺭﺓ ** ﻛﺒﲑﺍﻥ ﻏﻴﺪﺍﻗﺎﻥ ﺻﻔﺮ ﻛﺸﺎﳘﺎ ( ) ﻓﺈﻥ ﻳُﺤْﺒَﻼ ﻻ ﻳﻮﺟﺪﺍ‬
‫ﺐ ﺭﺍﺻِﺪﺍ ﻫُﻤﺎ ( ﻭﻟﺬﻟﻚ ﺷﺒﱠﻬُﻮﺍ ﺍﳊِﻘﺪ ﺍﻟﻜﺎﻣ َﻦ ﰲ ﺍﻟﻘﻠﹾﺐ ﺍﻟﺬﻱ ﻳﺴﺮﻱ ﺿﺮﺭُﻩ‬
‫ﰲ ﺣﺒﺎﻟ ٍﺔ ** ﻭﺇ ﹾﻥ ﻳُﺮﺻﺪﺍ ﻳﻮﻣﹰﺎ ﳜ ْ‬
‫ﻭﺗﺪ ﺏﱡ ﻋﻘﺎﺭﺑُﻪ ﺑﺎﻟﻀﱠﺐّ ﻓﺴﻤﱠﻮﺍ ﺫﻟﻚ ﺍﳊﻘﺪ ﺿﺒّﹰﺎ ﻗﺎﻝ ﻣَﻌ ُﻦ ﺑ ُﻦ ﺃﻭﺱ ‪ ) :‬ﺃﻻ َﻣ ْﻦ ﳌﻮﻟﹰﻰ ﻻ ﻳﺰﺍ ﹸﻝ ﻛﺄﻧﱠ ُﻪ ** ﺻﻔﹰﺎ ﻓﻴﻪ‬
‫ﺻَﺪْﻉٌ ﻻ ﻳُﺪﺍﻧﻴﻪ ﺷﺎ ِﻋﺐُ ( ) ﺗ ِﺪﺏﱡ ﺿِﺒﺎ ﺏُ ﺍﻟﻐﺶﱢ ﲢﺖ ﺿُﻠﻮﻋِﻪ ** ﻷﻫ ﹺﻞ ﺍﻟﻨّﺪﻯ ﻣﻦ ﻗﻮﻣِﻪ ﺑﺎﻟﻌﻘﺎﺭﺏ ( ﻭﻗﺎﻝ ﺃﺑﻮ‬
‫ﺖ ﻣﻀﻄﻐﻦٌ ** ﺿﺒّﹰﺎ ﻭﺇﱐ ﻋﻠﻴﻚ ﺍﻟﻴﻮﻡ َﻣﺤْﺴﻮﺩُ ( ﻭﺃﻧﺸﺪ ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊّ‬ ‫َﺩ ﻫْﺒﻞ ﺍﳉﻤﺤﻲّ ‪ ) :‬ﻓﺎﻋﻠ ْﻢ ﺑﺄﻧﱢﻲ ِﻟ َﻤ ْﻦ ﻋﺎﺩﻳ َ‬
‫ﺽ(‬
‫ﺾ ** ﻋﻠﻲﱠ ﺫﻱ ﺿﻐ ﹴﻦ ﻭﺿﺐﱟ ﻓﺎ ﹺﺭ ﹺ‬ ‫‪ ) ( :‬ﻳﺎ ُﺭﺏﱠ ﻣﻮﻟﹰﻰ ﺣﺎﺳ ٍﺪ ﻣُﺒﺎﻏ ﹺ‬

‫ﺾ ﻛﺄﻧّﻪ ﺫﻫﺐ ﺇﱃ ﺃﻥﹼ ﺣِﻘﺪﻩ ﳜﺒﻮ ﺗﺎﺭ ﹰﺓ ﰒﱠ ﻳﺴﺘﻌﺮ ﰒ ﳜﺒﻮ ﰒ ﻳﺴﺘﻌﺮ ‪.‬‬
‫ﻟﻪ ﻗﹸﺮُﻭﺀٌ ﻛﻘﹸﺮﻭ ِﺀ ﺍﳊﺎﺋ ﹺ‬
‫ﺖ ﻟﻔﺨْﺮ‬
‫ﺾ ﺃﻗﺎﺻﻴﹰﺎ ** ﺇﺫﺍ ﺃﺳﺪٌ ﹶﻛﺸّ ْ‬
‫ﺲ ﻣﻦ ﺑﻐﻴ ﹴ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﻴّﺎﺩﺓ ﻭﺿﺮﺏ ﺍﳌﺜﻞ ﺑﻨﻔﺦ ﺍﻟﻀﺐ ﻭﺗﻮﱡﺛﺒﹺﻪ ‪ ) :‬ﻓﺈﻥ ﻟﻘﻴ ﹴ‬
‫ﺚ ﺣَﺒﻠﺘﻤﺎ ** ﺇﺫﹰﺍ ﻇﻞﱠ ﳝﻄﻮ ﻣﻦ ﺣﺒﺎﻟﻜﻢ ﺣَﺒْﻼ ( ﻭﺍﻟﻀﺐ‬ ‫ﺿِﺒﺎﺑُﻬﺎ ( ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) :‬ﻭﻟﻮ ﺿﺐﱠ ﺃﻋﻠﻰ ﺫﻱ ﺩﻣﻴ ٍ‬
‫ﻼ‬
‫ﻳُﻮﺻﻒ ﺑﺸﺪّﺓ ﺍﻟﻜﱪ ﻭﻻ ﺳﻴّﻤﺎ ﺇﺫﺍ ﺃﺧﺼﺐ ﻭﺃ ِﻣ َﻦ ﻭﺻﺎ َﺭ ﻛﻤﺎ ﻗﺎﻝ ﻋﺒْﺪﺓ ﺑﻦ ﺍﻟﻄﱠﺒﻴﺐ ﻓﺈﻧ َﻪ ﺿﺮﺏ ﺍﻟﻀﺐّ ﻣﺜ ﹰ‬
‫ﺚ ﻳﻘﻮﻝ ﻟﻴﺤﲕ ﺑﻦ ﻫﺰّﺍﻝ ‪:‬‬‫ﺣﻴ ﹸ‬

‫ﲔ َﻭﻛﹼﺎ ُﺭ ( ) ﺗﻜﻔﻲ ﺍﻟﻮﻟﻴﺪﺓ ﻭﺍﻟﺮﱡﻋﻴﺎﻥﹶ ﻣﺆﺗﺰﺭﹰﺍ **‬ ‫ﻂ ** ﺿﺨْﻢ ﺍﳉﹸﺰﺍﺭ ِﺓ ﺑﺎﻟﺴﱠ ﹾﻠ َﻤ ﹺ‬ ‫) ﻷﻋﺮﹺﻓﻨّﻚ ﻳﻮ َﻡ ﺍﻟ ﹺﻮ ْﺭ ِﺩ ﺫﺍ ﻟ َﻐ ٍ‬
‫ﻉ ﻭﺍﺳﺘﺮﺧﺖ ﺑﻪ ﺍﻟﺪﺍ ُﺭ (‬ ‫ﺖ ﺃﻭﻝ ﺿﺐ ﺻﺎﺏ ﺗ ﹾﻠ َﻌَﺘﻪُ ** ﻏﻴﺚﹲ ﻓﺄﻣْﺮ َ‬ ‫ﺐ ﻓﺈﻧّﻚ ﺣﻼﹼﺏٌ ﻭﺻﺮّﺍ ُﺭ ( ) ﻣﺎ ﻛﹸ ْﻨ َ‬ ‫ﻓﺎﺣﹸﻠ ْ‬
‫ﺞ ﻋﺒ ُﺪ‬‫ﺐ ﺍﻟﻀﱠﺐﱡ ﻏﻴْﺮ ُﻩ ** ﻳﻜﺶﱡ ﻟ ُﻪ ﻣُﺴْﺘ ﹾﻜﺒﹺﺮﹰﺍ ﻭﻳُﻄﺎ ﹺﻭﻟﹸ ْﻪ ( ﻭﻗﺎﻝ َﺩ ْﻋ ﹶﻠ ٌ‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ َﻣﻴّﺎﺩﺓ ‪ ) :‬ﺗﺮﻯ ﺍﻟﻀﱠﺐّ ﺃ ﹾﻥ ﱂ ﻳﺮﻫ ﹺ‬
‫ﺖ ﺍﻟﻀﺐ ﻭﺳْﻂ ﻣَﻀﺒّ ٍﺔ ** ﺗﻄﺎﻭﻝ ﻟﻠﺸﺨﺺ ﺍﻟﺬﻱ ﻫﻮ ﺣﺎﺑﻠﻪ ( ﺍﳌﻀﺒﱠﺔ ‪ :‬ﻣﻜﺎﻥ ﺫﻭ‬ ‫ﺍ ِﳌﻨْﺠﺎﺏ ‪ ) :‬ﺇﺫﺍ ﻛﺎﻥ ﺑﻴ ُ‬
‫ﺿﺒﺎﺏ ﻛﺜﲑﺓ ﻭﻻ ﺗﻜﺜﺮ ﺇﻻﹼ ﻭﺑﻘﺮﻬﺑﺎ َﺣﻴّﺔ ﺃﻭ ﻭَﺭﻝ ﺃﻭ ﻇﺮﹺﺑﺎﻥ ﻭﻻ ﻳﻜﻮﻥ ﺫﻟﻚ ﺇﻻﹼ ﰲ ﻣﻮﺿﻊ ﺑﻌﻴﺪ ﻣﻦ ﺍﻟﻨّﺎﺱ ﻓﺈﺫﺍ‬
‫ﺃﻣِﻦ ﻭﺧﻼ ﹶﻟﻪُ ﺟ ﻮﱡﻩ ﻭﺃﺧﺼﺐ ﻧﻔﺦ ﻭﻛﺶﱠ ﳓﻮ ﻛﻞ ﺷﻲﺀ ﻳُﺮﻳﺪﻩ ‪.‬‬

‫ﻣﺎ ﻳﻮﺻﻒ ﺑﺎﻟﻜِﺒْﺮ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻭﳑﺎ ﻳﻮﺻﻒ ﺑﺎﻟﻜِﺒْﺮ ﺍﻟﺜﱠ ْﻮ ُﺭ ﰲ ﺣﺎﻝ ﺗﺸﺮﱡﻗﻪ ﻭﰲ ﺣﺎ ﹺﻝ ﻣﺸﻴﺘﻪ ﺍﳋﹸﻴﻼﺀ ﰲ ﺍﻟﺮﱢﻳﺎﺽ‬
‫ﺡ ** ﺩﺓ ﻻ ﻳﺒْﺘَﻐﻲ ﻋﻠﻴﻬﺎ ﻇﻬﲑﺍ ( ﻭﻫﺬﺍ ﻛﺜﲑٌ ﻭﺳﻴﻘﻊ ﰲ ﻣﻮﺿﻌﻪ‬ ‫ﺏ ﺫﻱ ﻛِﱪﻳﺎﺀ ﻣﻦ ﺍﻟ َﻮ ْ‬
‫ﻋﻨﺪ ِﻏﺐﱢ ﺩﳝﺔ ) ﻛﺸﺒﻮ ﹴ‬
‫ﻣﻦ ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﺒﻘﺮ ‪.‬‬
‫ﻭﻣّﻤﺎ ﻳُﻮﺻﻒ ﺑﺎﻟﻜِﺒْﺮ ﺍﳉﻤ ﹸﻞ ﺍﻟ ﹶﻔﺤْﻞ ﺇﺫﺍ ﻃﺎﻓﺖ ﺑﻪ ﻧﻮﻕ ﺍﳍﺠﻤﺔ ﻭﻣﺮﱠ ﳓﻮ ﻣﺎ ٍﺀ ﺃﻭ ﻛﻸ ﻓﺘﺒﻌﻨﻪ ﻭﻗﺎﻝ ﺍﻟﺮّﺍﺟﺰ ‪) :‬‬
‫ﻑ ** ﻛِﱪﹰﺍ ﻭﺇﻋﺠﺎﺑﹰﺎ‬
‫ﻑ ( ) ﻟﻮ ُﺭﺽﱠ ﳊ ُﺪ َﻋ ْﻴﹺﻨ ِﻪ ﳌﺎ ﻃﺮ ْ‬
‫ﺐ ِﺣﻤْﻼﻗﻴ ِﻪ ﰲ ﻣﺜﻞ ﺍﳉ ُﺮ ْ‬
‫ﻒ ** ﻗﺎِﻟ َ‬
‫ﻓﺈ ﹾﻥ ﺗﺸﺮﱠﺩْﻥ ﺣﻮﺍﻟ ْﻴ ِﻪ َﻭﹶﻗ ْ‬
‫ﻑ ( ﻭﺍﻟﻨﱠﺎﻗﺔ ﻳﺸﺘﺪﱡ ِﻛﺒْﺮﻫﺎ ﺇﺫﺍ ﹶﻟﻘِﺤﺖ ﻭﺗ ُﺰﻡﱡ ﺑﺄﻧﻔﻬﺎ ﻭﺗﻨﻔﺮﺩ ﻋﻦ ﺻﺤﺎﺑﺎﻬﺗﺎ ﻭﺃﻧﺸﺪ ﺍﻷﺻﻤﻌﻲّ ‪:‬‬ ‫ﻭ ِﻋﺰّﹰﺍ ﻭَﺗ َﺮ ْ‬

‫) ﻭﻫﻮ ﺇﺫﺍ ﺃﺭﺍﺩ ﻣﻨﻬﺎ ِﻋﺮْﺳﺎ ** َﺩﻫْﻤﺎ َﺀ ِﻣﺮْﺑﺎﻉ ﺍﻟﱢﻠﻘﺎﺡ َﺟﻠﹾﺴﺎ ( ) ﻋﺎﻳﻨﻬﺎ ﺑﻌﺪ ﺍﻟﺴﱢﻨﺎﻥ ﺃﻧﺴﺎ ** ﺣﺘّﻰ ﺗﻠﻘﱠ ْﺘ ُﻪ ﳐﺎﺿﹰﺎ‬
‫ﺕ ﻟﻘﺎﺣﹰﺎ ُﻣﻠﹾﺴﺎ‬
‫ﺴﺮﱠﺍ ٍ‬
‫ﺕ ُﺧﺮْﺳﺎ ( ﺧُﻮﺻﹰﺎ ُﻣ ِ‬
‫ﺲ ﻧﻔﹾﺴﺎ ** ﻋﻠﻰ ﺍﻟﺪّﻭﺍ ﹺﻡ ﺿﺎﻣِﺰﺍ ٍ‬‫ﹸﻗﻌْﺴﺎ ( ) ﺣﺘﱠﻰ ﺍﺣﺘﺸﺖ ﰲ ﻛﻞﱢ ﻧﻔ ﹴ‬
‫ﺕ ﺃ ﹾﻥ ﺗﻀ ﻮّﺭﺍ ( ﻓﻠﻴﺲ ﻣﻦ‬ ‫ﻒ ﻏﹶﺮﺿﻬﺎ ** ﻋﻠﻰ َﺣﺪﱢﻩ ﻻﺳﺘﻜﱪ ْ‬ ‫ﻭﺃﻣﱠﺎ ﻗﻮﻝ ﺍﻟﺸﱠﻤﱠﺎﺥ ‪ ) :‬ﺟُﻤﺎﻟﻴﱠﺔ ﻟﻮ ﻳُﺠﻌ ﹸﻞ ﺍﻟﺴﱠﻴ ُ‬
‫ﺍﻷ ﻭﱠﻝ ﰲ ﺷﻲﺀ ‪.‬‬
‫ﺶ ‪ :‬ﺑﻨﻮ ﳏﺰﻭﻡ ﻭﺑﻨﻮ ﺃﻣﻴﱠﺔ ﻭﻣﻦ ﺍﻟﻌﺮﺏ ‪ :‬ﺑﻨﻮ ﺟﻌﻔﺮ ﺑﻦ ﻛﻼﺏ ﻭﺑﻨﻮ‬ ‫ﻭﺍﳌﺬﻛﻮﺭﻭﻥ ﻣﻦ ﺍﻟﻨﱠﺎﺱ ﺑﺎﻟﻜِﺒْﺮ ﹶﺛﻢﱠ ﻣﻦ ﻗﺮﻳ ﹴ‬
‫ﺯﺭﺍﺭﺓ ﺑﻦ ﻋُﺪﺱ ﺧﺎﺻّﺔ ‪.‬‬

‫ﻓﺄﻣﱠﺎ ﺍﻷﻛﺎﺳﺮﺓ ﻣﻦ ﺍﻟﻔﺮْﺱ ﻓﻜﺎﻧﻮﺍ ﻻ ﻳ ُﻌﺪﱡﻭﻥ ﺍﻟﻨﱠﺎﺱ ﺇﻻﹼ ﻋﺒﻴﺪﹰﺍ ﻭﺃﻧﻔﺴﻬﻢ ﺇﻻﹼ ﺃﺭﺑﺎﺑﹰﺎ ‪.‬‬
‫ﻭﻟﺴﻨﺎ ُﻧﺨْﱪ ﺇﻻ ﻋﻦ ﺩﳘﺎﺀ ﺍﻟﻨّﺎﺱ ﻭﺟُﻤﻬﻮﺭﻫﻢ ﻛﻴﻒ ﻛﺎﻧﻮﺍ ﻣﻦ ﻣﻠﻮﻙ ﻭﺳﻮﻗﺔ ‪.‬‬
‫ﺍﻟﻜﱪ ﰲ ﺍﻷﺟﻨﺎﺱ ﺍﻟﺬﻟﻴﻠﺔ ﻭﺍﻟﻜِﱪ ﰲ ﺍﻷﺟﻨﺎﺱ ﺍﻟﺬﱠﻟﻴﻠﺔ ﻣﻦ ﺍﻟﻨّﺎﺱ ﺃﺭﺳَﺦ ﻭﺃﻋﻢﱡ ﻭﻟﻜﻦّ ﺍﻟﺬﻟﺔ ﻭﺍﻟﻘﻠﹼﺔ ﻣﺎﻧﻌﺘﺎﻥ ﻣﻦ‬
‫ﻇﻬﻮﺭ ﻛﱪﻫﻢ ﻓﺼﺎﺭ ﻻ ﻳﻌﺮﻑ ﺫﻟﻚ ﺇﻻﹼ ﺃﻫ ﹸﻞ ﺍﳌﻌﺮﻓﺔ ﻛﻌﺒﻴﺪﻧﺎ ﻣﻦ ﺍﻟﺴﱢ ْﻨ ِﺪ ﻭ ِﺫﻣﱠﺘﻨﺎ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ‪.‬‬
‫ﻭﺍﳉﻤﻠ ﹸﺔ ﺃﻥﹼ ﻛﻞﹼ ﻣﻦ ﻗﺪﺭ ﻣﻦ ﺍﻟﺴﱢﻔﻠﺔ ﻭﺍﻟ ﻮُﺿﻌﺎﺀ ﻭﺍﶈﻘﺮﻳﻦ ﺃﺩﱏ ﻗﺪﺭٍﺓ ﻇﻬﺮ ﻣﻦ ﻛِﱪﻩ ﻋﻠﻰ ﻣ ْﻦ ﲢﺖ ﻗﺪﺭﺗﻪ ﻋﻠﻰ‬
‫ﻣﺮﺍﺗﺐ ﺍﻟﻘﺪﺭﺓ ﻣﺎ ﻻ ﺧﻔﺎﺀ ﺑﻪ ﻓﺈ ﹾﻥ ﻛﺎﻥ ﺫﻣﱢﻴﹰﺎ ﻭ َﺣﺴُ َﻦ ﲟﺎ ﹶﻟﻪُ ﰲ ﺻﺪﻭﺭ ﺍﻟﻨّﺎﺱ ﺗﺰﻳﱠﺪ ﰲ ﺫﻟﻚ ﻭﺍﺳﺘﻈﻬﺮﺕ ﻃﺒﻴﻌﺘﻪ‬
‫ﲟﺎ ﻳﻈﻦﱡ ﺃﻥﹼ ﻓﻴﻪ َﺭﻗﹾﻊ ﺫﻟﻚ ﺍﳋﺮْﻕ ﻭﺣِﻴﺎﺹ ﺫﻟﻚ ﺍﻟﻔﺘﻖ ﻭﺳﺪ ﺗﻠﻚ ﺍﻟﺜﱡﻠﻤﺔ‬

‫ﻓﺘﻔﻘ ْﺪ ﻣﺎ ﺃﻗﻮﻝ ﻟﻚ ﻓﺈﻧﻚ ﺳﺘﺠﺪﻩ ﻓﺎﺷﻴﹰﺎ ‪.‬‬

‫ﳊﺮّ ‪.‬‬
‫ﺏ ﻣﻦ ﻫﺬﻩ ﺍﳉﻬﺔ ﺻﺎﺭ ﺍﳌﻤﻠﻮﻙ ﺃﺳﻮﺃ ﻣﻠﻜ ﹰﺔ ﻣﻦ ﺍ ﹸ‬ ‫ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﳊﺴﺎ ﹺ‬
‫ﻂ ﻋﻠﻰ ﻣ َﻦ ﺩﻭﻧﻪ ﺇﻻ ﻭﻫﻮ ﻳﺬ ﱡﻝ ﳌﻦ ﻓﻮﻗﻪ ﲟﻘﺪﺍ ﹺﺭ ﺫﻟﻚ ﻭﻭﺯْﻧﻪ ‪.‬‬ ‫ﻭﺷﻲﺀٌ ﻗﺪ ﻗﺘﻠﺘﻪ ﻋِﻠﻤﹰﺎ ﻭﻫﻮ ﺃﻧﱢﻲ ﱂ ﺃ َﺭ ﺫﺍ ﻛِﺒْﺮ ﻗ ﱡ‬
‫ﻓﺄﻣّﺎ ﺑﻨﻮ ﳐﺰﻭﻡ ﻭﺑﻨﻮ ﺃ َﻣﻴﱠﺔ ﻭﺑﻨﻮ ﺟﻌﻔﺮ ﺑﻦ ﻛﻼﺏ ﻭﺑﻨﻮ ﺯﺭﺍﺭﺓ ﺑﻦ ُﻋﺪُﺱ ﻓﺄﺑْﻄﺮﻫﻢ ﻣﺎ ﻭﺟﺪﻭﺍ ﻷﻧﻔﺴﻬﻢ ﻣﻦ‬
‫ﺍﻟﻔﻀﻴﻠﺔ ﻭﻟﻮ ﻛﺎﻥ ﰲ ﻗﹸﻮﻯ ﻋﻘﻮﳍﻢ ﻭﺩﻳﺎﻧﺘﻬﻢ ﻓﻀﻞﹲ ﻋﻠﻰ ﻗﻮﻯ ﺩﻭﺍﻋﻲ ﺍﳊﻤﻴّﺔ ﻓﻴﻬﻢ (‬
‫ﺿﻌِﻬﻢ ﻭﰲ ﺇﻧﺼﺎﻓﻬﻢ ﳌ ْﻦ ﺩﻭﻬﻧﻢ ‪.‬‬
‫ﻟﻜﺎﻧﻮﺍ ﻛﺒﲏ ﻫﺎﺷ ﹴﻢ ﰲ ﺗﻮﺍ ُ‬
‫ﻭﻗﺪ ﻗﺎﻝ ﰲ ﺷﺒﻴٍﻪ ﻬﺑﺬﺍ ﺍﳌﻌﲎ َﻋﺒْﺪﹸﺓ ﺑﻦ ﺍﻟﻄﺒﻴﺐ ﺣﻴﺚ ﻳﻘﻮﻝ ‪ ) :‬ﺇﻥ ﺍﻟﺬﻳﻦ ُﺗ َﺮ ْﻭَﻧ ُﻬ ْﻢ ﺧﻼﱠﻧ ﹸﻜ ْﻢ ** ﻳَﺸْﻔﻲ ﺻُﺪﺍﻉ‬
‫ﻉ ( ﻣﻦ ﻋﺠﺎﺋﺐ‬
‫ﺖ ﺿِﺒﺎ ﺏُ ﺻُﺪﻭﺭﻫﻢ ﻻ ﺗﻨﺰ ُ‬ ‫ﺭﺅﻭﺳﻬﻢ ﺃﻥ ُﺗﺼْﺮﻋﻮﺍ ( ) ﻓﻀﻠﺖ ﻋﺪﺍﻭﻬﺗﻢ ﻋﻠﻰ ﺃﺣﻼﻣِﻬﻢ ** ﻭﺃﺑ ْ‬
‫ﺍﻟﻀﺐ ﻓﺄﻣﱠﺎ ﻣﺎ ﺫﻛﺮﻭﺍ ﺃﻥﱠ ﻟﻠﻀﺐّ ﺃﻳﺮﻳﻦ ﻭﻟﻠﻀﱠﺒﱠﺔ ِﺣﺮَﻳﻦ ﻓﻬﺬﺍ ﻣﻦ ﺍﻟﻌﺠﺐ‬

‫ﺍﻟﻌﺠﻴﺐ ﻭﱂ ﳒﺪْﻫﻢ ﻳﺸﻜﱡﻮﻥ ﻭﻗﺪ ﳜﺘﻠﻔﻮﻥ ﰒﱠ ﻳﺮﺟﻌﻮﻥ ﺇﱃ ﻫﺬﺍ ﺍﻟﻌﻤﻮﺩ ﻭﻗﺎﻝ ﺍﻟﻔﺰﺍﺭﻱّ ‪ ) :‬ﺟﱮ ﺍﳌﺎ ﹶﻝ ُﻋﻤﱠﺎ ﹸﻝ‬
‫ﺻ ﹾﻔ ُﺮ ﺍﻟﺸّﻮﺍﻛ ﹺﻞ ( ) ﺭَﻋﲔ ﺍﻟﺪﱠﺑﺎ ﻭﺍﻟَﺒ ﹾﻘ ﹶﻞ ﺣﱴ ﻛﺄﳕﺎ ** ﻛﺴﺎ ُﻫﻦﱠ ﺳُﻠﻄﺎﻥﹲ‬
‫ﺝ ﻭﺟﹺﺒْﻮﰐ ** ﻣُﺤﺬﱠﻓﺔ ﺍﻷﺫﻧﺎﺏ ُ‬
‫ﺍﳋﺮﺍ ﹺ‬
‫ﺏ ﺍﳌﺮﺍﺟ ﹺﻞ ( ) ﺳِﺒﺤْﻞ ﻟﻪ ﻧﺰﻛﺎ ِﻥ ﻛﺎﻧﺎ ﻓﻀﻴﻠ ﹰﺔ ** ﻋﻠﻰ ﹸﻛﻞﱢ ﺣﺎﻑ ﰲ ﺍﻟﺒﻼﺩ ﻭﻧﺎﻋﻞ (‬ ‫ﺛﻴﺎ َ‬
 ‫ﺖ ** ﲰﺎ ﺑﲔ ِﻋ ْﺮ َﺳ ْﻴ ِﻪ ُﺳ ُﻤ ﻮﱠ ﺍﳌﺨﺎﻳ ﹺﻞ ( ﻭﺍﺳﻢ ﺃﻳﺮﻩ ﺍﻟﻨﱠﺰْﻙ ﻣﻌﺠﻤﺔ ﺍﻟﺰّﺍﻱ‬
‫ﺲ ﻋﺎﺭﺿ ْ‬ ‫) ﺗﺮﻯ ﻛﻞﱠ ﺫﻳﱠﺎﻝ ﺇﺫﺍ ﺍﻟﺸﻤ ُ‬
‫ﻭﺍﻟﻨﻮﻥ ﻣﻦ ﻓﻮﻕ ﺑﻮﺍﺣﺪﺓ ﻭﺳﺎﻛﻨﺔ ﺍﻟﺰﺍﻱ ﻓﻬﺬﺍ ﻗﻮﻝ ﺍﻟﻔﺰﺍﺭﻱّ ) ﺗﻔﺮﱠﻗﺘ ُﻢ ﻻ ﹺﺯﻟﹾﺘﻢ ِﻗ ْﺮ ﹶﻥ ﻭﺍﺣ ٍﺪ ** ﺗﻔﺮﱡﻕ ﺃ ْﻳ ﹺﺮ ﺍﻟﻀّﺐﱢ‬
‫ﻭﺍﻷﺻﻞ ﻭﺍﺣ ُﺪ ( ﻓﻬﺬﺍ ﻳﺆﻛﺪ ﻣﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﺧﺎﻟﺪ ﺍﻟﻨﻤﲑﻱ ﻋﻦ ﺃﰊ ﺣﻴّﺔ ﺍﻟﻨﱡﻤﲑﻱ ﻗﺎﻝ ﺃﺑﻮ ﺧﺎﻟ ِﺪ ‪ :‬ﺳﺌﻞ ﺃﺑﻮ ﺣﻴّﺔ‬
‫ﻉ ﺍﺛﻨﺎﻥ ‪ ) ٤ .‬ﺯﻋﻢ ﺑﻌﺾ ﺍﳌﻔﺴﱢﺮﻳﻦ ﰲ‬
‫ﻋﻦ ﺫﻟﻚ ﻓﺰﻋﻢ ﺃﻥﹼ ﺃﻳﺮ ﺍﻟﻀﺐّ ﻛﻠﺴﺎﻥ ﺍﳊﻴّﺔ ‪ :‬ﺍﻷﺻﻞ ﻭﺍﺣﺪٌ ﻭﺍﻟﻔﺮ ُ‬
‫ﺖ ﺇﺑﻠﻴﺲ ﰲ ﺟﻮﻓﻬﺎ ﺣﺘﱠﻰ‬
‫ﺾ ﺃﻫﻞ ﺍﻟﺘّﻔﺴﲑ ﻳﺰﻋﻢ ﺃﻥﹼ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﹼ ﻋﺎﻗﺐ ﺍﳊﻴﱠﺔ ﺣﲔ ﺃﺩﺧﻠ ْ‬ ‫ﻋﻘﺎﺏ ﺍﳊﻴﺔ ( ﻭﺑﻌ ُ‬
‫ﻛﻠﹼﻢ ﺁﺩﻡ ﻋﻠﻰ ﻟﺴﺎﻬﻧﺎ ﺑﻌﺸﺮ ﺧﺼﺎﻝ ﻣﻨﻬﺎ ﺷﻖﱡ ﺍﻟﻠﺴﺎﻥ ‪.‬‬
‫ﺝ‬
‫ﻗﺎﻟﻮﺍ ‪ :‬ﻓﻠﺬﻟﻚ ﺗﺮﻯ ﺍﳊﻴّﺔ ﺃﺑﺪﹰﺍ ﺇﺫﺍ ﺿُﺮﺑﺖ ﻟُﺘﻘﹾﺘﻞ ﻛﻴﻒ ﺗُﺨﺮ ُ‬

‫ﻱ ﺍﻟﻈﺎ ﹶﱂ ﻋﻘﻮﺑﺔ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﳍﺎ ‪.‬‬ ‫ﻟﺴﺎﻬﻧﺎ ﺗﻠﻮﻳﻪ ﻛﻤﺎ ﻳﺼﻨ ُﻊ ﺍﳌﺴﺘﺮﺣ ُﻢ ﻣﻦ ﺍﻟﻨﱠﺎﺱ ﺑﺈﺻﺒﻌﻪ ﺇﺫﺍ ﺗﺮﺣّﻢ ﺃﻭ ﺩﻋﺎ ﻟﺘ ﹺﺮ َ‬
‫ﻗﻮﻝ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺗﻨﺎﺳﻞ ﺍﻟﻀﺐ ﻗﺎﻝ ﺃﺑﻮ ﺧﺎﻟﺪ ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺣﻴّﺔ ‪ :‬ﺍﻷﺻﻞ ﻭﺍﺣﺪ ﻭﺍﻟﻔﺮﻉ ﺍﺛﻨﺎﻥ ﻭﻟﻸﻧﺜﻰ‬
‫ﺕ ﺧﻼ َﺀ ( ﻗﺎﻝ ‪ :‬ﻗﺎﻟﺖ ﻫﺬﺍ‬ ‫ﺕ ﺑﺄﻧّﻪ ﺿﺐﱞ ﻭﺃﱐ ** ﻛﻀﺒﱠﺔ ﹸﻛﺪْﻳ ٍﺔ ﻭ َﺟ َﺪ ْ‬ ‫ﻣَﺪﺧﻼﻥ ﻭﺃﻧﺸﺪ ﳊﺒﱠﻰ ﺍﳌﺪﻧﻴﱠﺔ ‪َ ) :‬ﻭﺩِﺩ ُ‬
‫ﺖ ﺍﺑﻦ ﺃﻡﱢ ﻛﻼﺏ ﻭﻫﻮ ﻓﱴ ﺣﺪﺙﹲ ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊّ ‪ :‬ﻟﻸﻧﺜﻰ ﺳﺒﻴﻼﻥ‬ ‫ﺍﻟﺒﻴﺖ ﻻﺑﻨﻬﺎ ﺣﲔ ﻋﺬﳍﺎ ﻷﻧّﱠﻬﺎ ﺗﺰ ﻭّﺟ ْ‬
‫ﺖ ﻭﺇﺫﺍ ﱂ ﲤﺘﻠ ﹾﺊ ﺃﻓﺮﺩﺕ ‪.‬‬ ‫ﻭﻟﺮﲪﻬﺎ ﻗﹸﺮْﻧﺘﺎﻥ ﻭﳘﺎ ﺯﺍﻭﻳﺘﺎ ﺍﻟﺮﱠﺣﻢ ﻓﺈﺫﺍ ﺍﻣﺘﻸﺕ ﺍﻟﺰﱠﺍﻭﻳﺘﺎﻥ ﺃﺗﺄﻣ ْ‬
‫ﻭﻗﺎﻝ ﻏﲑُﻩ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ‪ :‬ﻫﺬﺍ ﻻ ﻳﻜﻮﻥ ﻟﺬﻭﺍﺕ ﺍﻟﺒﻴﺾ ﻭﺍﻟﻔﺮﺍﺥ ﻭﺇﳕﺎ‬

‫ﻫﺬﺍ ﻣﻦ ﺻﻔﺔ ﺃﺭﺣﺎﻡ ﺍﻟﻠﻮﺍﰐ ﳛْﺒﻠﻦ ﺑﺎﻷﻭﻻﺩ ﻭﻳﻀﻌْﻦ ﺧﻠﻘﹰﺎ ﻛﺨﻠﻘﻬﻦﱠ ﻭُﻳﺮْﺿﻌﻦ ﻭﻛﻴﻒ ﺗُﻔﺮﹺﺩ ﺍﻟﻀﺒّﺔ ﻭﻫﻲ ﱂ ﺗﺘﺌﻢ‬
‫ﻗﻂ ﻭﻫﻲ ﺗﺒﻴﺾ ﺳﺒﻌﲔ ﺑﻴﻀ ﹰﺔ ﰲ ﻛﻞﱢ ﺑﻴﻀ ٍﺔ ِﺣﺴْﻞ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﳍﺬﻩ ﺍﳊﺸﺮﺍﺕ ﺃﻳﻮﺭٌ ﻣﻌﺮﻭﻓﺔ ﺇﻻﹼ ﺃﻥﹼ ﺑﻌﻀﻬﺎ ﺃﺣﻘﺮ ﻣﻦ ﺑﻌﺾ ﻓﺄﻣﺎ ﺍﳋﺼﻰ ﻓﺸﻲﺀٌ ﻇﺎﻫﺮٌ ﳌﻦ ﺷﻖّ ﻋﻨﻬﺎ ‪.‬‬
‫ﺗﻨﺎﺳﻞ ﺍﻟﺬﺑﺎﺏ ﻭﺟﺴﺮ ﺃﺑﻮ ﺧﺎﻟﺪ ﻓﺰﻋﻢ ﺃﻧﻪ ﻗﺪ ﺃﺑﺼﺮ ﺃﻳﺮ ﺫﺑﺎﺏ ﻭﻫﻮ ﻳﻜﹸﻮﻡ ﺫﺑﺎﺑﺔ ﻭﺯﻋﻢ ﺃﻥ ﺍﺳﻢ ﺃﻳﺮﻩ ﺍﳌﹸﺘْﻚ‬
‫ﺖ ﺃﻥﹼ‬
‫ﺖ ﳘﹾﺪﺍ ﹸﻥ ﺑﺎﻷﺳﺒﺎ ﺏﹺ ( ) ﺃﻳﻘ ْﻨ ُ‬
‫ﺼ َﺮ ﻏﹸﻠﱢ َﻖ ﺑﺎﺑﻪ ** ﻭﺗﻌﻠﱠ ﹶﻘ ْ‬
‫ﺖ ﺍﻟﻘ ْ‬
‫ﻭﺃﻧﺸﺪ ﻟﻌﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﳘﺎﻡ ﺍﻟﺴﱠﻠﻮﱄﱢ ‪ ) :‬ﳌﺎ ﺭﺃْﻳ ُ‬
‫ﺏ ( ﻭﻫﺬﺍ ﺷﻌﺮٌ ﻻ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﻣﺎ ﻗﺎﻝ ‪.‬‬ ‫ﺲ ﺃﻳ ﹺﺮ ﺫﹸﺑﺎ ﹺ‬
‫ﺏ ** ﱂ ﻳ ْﺒ َﻖ ﻣﻨﻬﺎ ﻗِﻴ ُ‬
‫ﺇﻣﺎﺭﺓ ﺍﺑﻦ ﻣُﻀﺎﺭ ﹴ‬
‫ﻭﻗﺎﻝ ﺃﺻﺤﺎﺑﻨﺎ ‪ :‬ﺇﻧّﻤﺎ ﺍﳌﺘﻚ ﺍﻟﺒﻈﹾﺮ ﻭﻟﺬﻟﻚ ﻳﻘﺎﻝ ﻟﻠﻌِﻠﹾﺞ ‪ :‬ﻳﺎﺑﻦ ﺍﳌﺘْﻜﺎﺀ ﻛﻤﺎ ﻳﻘﺎﻝ ﻟﻪ ‪ :‬ﻳﺎﺑﻦ ﺍﻟﺒﻈﺮﺍﺀ ‪.‬‬

‫ﺍﻟﻘﻮﻝ ﻓﻴﻤﻦ ﺍﺳﺘﻄﺎﺏ ﳊﻢ ﺍﻟﻀﺐ ﻭﻣﻦ ﻋﺎﻓﻪ‬

‫ﺭﻭﻯ ﺃﻧﱠﻪ ﺃﹸﰐ ﺑﻪ ﻋﻠﻰ ﺧﻮﺍﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻠﻢ ﻳﺄﻛﻠﻪ ﻭﻗﺎﻝ ‪ :‬ﻟﻴﺲ ﻣﻦ ﻃﻌﺎﻡ ﻗﻮﻣﻲ ﻭﺃﻛﻠﻪ ﺧﺎﻟﺪ ﺑﻦ‬
‫ﺍﻟﻮﻟﻴﺪ ﻓﻠﻢ ﻳُﻨﻜﺮ ﻋﻠﻴﻪ ‪.‬‬
‫ﻭﺭﻭﻭﺍ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ‪ :‬ﻻ ﺃﺣﻠﱡﻪ ﻭﻻ ﺃﺣﺮﱢﻣﻪ ﻭﺃﻧﻜﺮ ﺫﻟﻚ ﺍﺑ ُﻦ ﻋﺒﺎﺱ ﻭﻗﺎﻝ ‪ :‬ﻣﺎ ﺑﻌﺜﻪ ﺍﻟﻠﹼﻪ‬
‫ﺗﻌﺎﱃ ﺇﻻﹼ ﻟﻴُﺤﻞﹼ ﻭﳛﺮﱢﻡ ‪.‬‬
‫ﻭﺣﺮّﻣﻪ ﻗﻮﻡٌ ﻭﺭﻭﻭﺍ ﺃﻥﱠ ﹸﺃﻣّﺘﲔ ﻣُﺴﺨﺘﺎ ﺃﺧﺬﺕ ﺇﺣﺪﺍﳘﺎ ﰲ ﺍﻟَﺒﺮﱢ ﻓﻬﻲ ﺍﻟﻀﱢﺒﺎﺏ ﻭﺃﺧﺬﺕ ﺍﻷﺧﺮﻯ ﰲ ﻃﺮﻳﻖ ﺍﻟﺒﺤﺮ‬
‫ﳉﺮﱢﻱّ ‪( .‬‬
‫ﻓﻬﻲ ﺍ ِ‬
‫ﻼ ﺃﻛﻞ ﳊﻢ ﺿﺐﱟ ﻓﻘﺎﻝ ‪ :‬ﺍﻋﻠ ْﻢ ﺃﻧﱠﻚ ﻗﺪ ﺃﻛﻠﺖ ﺷﻴﺨﹰﺎ ﻣﻦ ﻣﺸﻴﺨﺔ ﺑﲏ‬
‫ﻭﺭ َﻭ ﻭْﺍ ﻋﻦ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﺃﻧﻪ ﺭﺃﻯ ﺭﺟ ﹰ‬
 ‫ﺇﺳﺮﺍﺋﻴﻞ ‪.‬‬
‫ﺾ ﻣﻦ ﻳﻌﺎﻓﻪ ‪ :‬ﺍﻟﺬﻱ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﺃﻧّﻪ ﻣِﺴْﺦ ﺷﺒﻪ ﻛﻔﱢﻪ ﺑﻜﻒﱢ ﺍﻹﻧﺴﺎﻥ ‪.‬‬
‫ﻭﻗﺎﻝ ﺑﻌ ُ‬

‫ﺏ ﻻ ﻳﻐﺐّ ﺃﻛﻞ ﺍﻟﻀﺒﺎﺏ ﰲ ﺯﻣﺎﻬﻧﺎ ﻭﳍﺎ ﰲ ﺍﳌِﺮْﺑﺪ ﺳﻮﻕٌ‬ ‫ﻭﻗﺎﻝ ﺍﻟﻌُﺪﺍﺭ ﺍﻷﺑﺮﺹ ﻧﺪﱘ ﺃﻳّﻮﺏ ﺑﻦ ﺟﻌﻔﺮ ﻭﻛﺎﻥ ﺃﻳﻮ ُ‬
‫ﺏ‬
‫ﻕ ﰲ ﺍﻟﻌﺮ ْ‬
‫ﺏ ﺧﲑ ﺳﻮ ﹴ‬ ‫ﻕ ﺍﻟﻀﺒﺎ ﹺ‬
‫ﺗﻘﻮﻡ ﰲ ﻇﻞﹼ ﺩﺍﺭ ﺟﻌﻔﺮ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺃﺑﻮ ﻓﺮﻋﻮﻥ ﰲ ﻛﻠﻤﺔ ﻟﻪ ﻃﻮﻳﻠﺔ ‪ :‬ﺳُﻮ ُ‬
‫ﻭﻛﺎﻥ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﻈﺎﻡ ﻭﺍﻟﻌُﺪﺍﺭ ﺇﺫﺍ ﻛﺎﻥ ﻋﻨﺪ ﺃﻳﻮﺏ ﻗﺎﻣﺎ ﻋﻦ ﺧﻮﺍﻧﻪ ﺇﺫﺍ ﻭﺿﻊ ﻟﻪ ﻋﻠﻴﻪ ﺿﺐّ ﻭﳑﺎ‬
‫ﻗﺎﻝ ﻓﻴﻪ ﺍﻟﻌُﺪﺍﺭ ﻗﻮﻟﻪ ‪ :‬ﻗﻮﻝ ﺍﻟﻌﻮﺍﻡ ﰲ ﺍﳌﺴﺦ‬

‫ﺐ ِﻣﺴْﺦ ﻭﺍﻹﺭﺑﻴﺎﻥ ﻣِﺴﺦ ﻭﺍﻟﻔﺄﺭ‬ ‫ﻭﺍﻟﻌﻮﺍﻡّ ﺗﻘﻮﻝ ﺫﻟﻚ ﻭﻧﺎﺱٌ ﻳﺰﻋﻤﻮﻥ ﺃﻥ ﺍﳊﻴّﺔ ﻣﺴﺦ ﻭﺍﻟﻀﺐّ ِﻣﺴْﺦ ﻭﺍﻟﻜﻠ َ‬
‫ﻣﺴﺦ ‪.‬‬
‫ﻗﻮﻝ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﰲ ﺍﳌﺴﺦ ﻭﱂ ﺃﺭ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ُﻳ ِﻘﺮﱡﻭﻥ ﺑﺄﻥﱠ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻣﺴﺦ ﺇﻧﺴﺎﻧﹰﺎ ﻗﻂ ﺧﻨﺰﻳﺮﹰﺍ ﻭﻻ ﻗﺮﺩﹰﺍ ﺇﻻﹼ‬
‫ﺖ‪.‬‬‫ﻁ َﺣﺠَﺮﹰﺍ ﺣﲔ ﺍﻟﺘﻔﺘ ْ‬
‫ﺃﻬﻧﻢ ﻗﺪ ﺃﲨﻌﻮﺍ ﺃﻥﹼ ﺍﻟﻠﹼﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻗﺪ ﻣﺴﺦ ﺍﻣﺮﺃﺓ ﻟﹸﻮ ٍ‬
‫ﻭﺗﺰﻋﻢ ﺍﻷﻋﺮﺍﺏ ‪ :‬ﺃﻥﱠ ﺍﻟﻠﹼﻪ ﻋﺰّ ﺫﻛﺮﻩ‬

‫ﻗﺪ ﻣﺴﺦ ﻛﻞﱠ ﺻﺎﺣﺐ َﻣﻜﹾﺲ ﻭﺟﺎﰊ ﺧﺮﺍﺝ ﻭﺇﺗﺎﻭﺓ ﺇﺫﺍ ﻛﺎﻥ ﻇﺎﳌﹰﺎ ﻭﺃﻧﻪ ﻣﺴﺦ ﻣﺎﻛﺴﲔ ﺃﺣﺪﳘﺎ ﺫﺋﺒﹰﺎ ﻭﺍﻵﺧﺮ‬
‫ﺿﺒﻌﹰﺎ ‪.‬‬
‫ﺷﻌﺮ ﺍﳊﻜﻢ ﺑﻦ ﻋﻤﺮﻭ ﰲ ﻏﺮﺍﺋﺐ ﺍﳋﻠﻖ ﻭﺃﻧﺸﺪ ﳏﻤﱠﺪ ﺑﻦ ﺍﻟﺴﱠﻜﻦ ﺍﳌﻌﻠﱢﻢ ﺍﻟﻨﺤﻮﻱّ ﻟﻠﺤﻜﻢ ﺑﻦ ﻋﻤﺮﻭ ﺍﻟﺒﻬﺮﺍﱐ ﰲ‬
‫ﺫﻟﻚ ﻭﰲ ﻏﲑﻩ ﺷﻌﺮﹰﺍ ﻋﺠﻴﺒﹰﺎ ﻭﻗﺪ ﺫﻛﺮ ﻓﻴﻪ ﺿﺮﻭﺑﹰﺎ ﻛﻠﱡﻬﺎ ﻃﺮﻳﻒ ﻏﺮﻳﺐ ﻭﻛﻠﻬﺎ ﺑﺎﻃﻞ ﻭﺍﻷﻋﺮﺍﺏ ﺗﺆﻣﻦ ﻬﺑﺎ ﺃﲨﻊ‬
‫‪.‬‬
‫ﻭﻛﺎﻥ ﺍﳊﻜﹶﻢ ﻫﺬﺍ ﺃﺗﻰ ﺑﲏ ﺍﻟﻌﻨﱪ ﺑﺎﻟﺒﺎﺩﻳﺔ ﻋﻠﻰ ﺃﻥﱠ ﺍﻟﻌﻨﱪ ﻣﻦ َﺑﻬْﺮﺍﺀ ﻓﻨﻔﻮﻩ ﻣﻦ ﺍﻟﺒﺎﺩﻳﺔ ﺇﱃ ﺍﳊﺎﺿﺮﺓ ﻭﻛﺎﻥ ﻳﺘﻔﻘﱠﻪ‬
‫ﻭﻳﻔﱵ ﻓﹸﺘﻴﺎ ﺍﻷﻋﺮﺍﺏ ﻭﻛﺎﻥ ﻣﻜﻔﻮﻓﹰﺎ ﻭﺩﻫﺮﻳّﹰﺎ ُﻋ ْﺪﻣُﻠﻴّﹰﺎ ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ‪ ) :‬ﺇﻥﹼ ﺭﰊﱢ ﳌِﺎ ﻳﺸﺎ ُﺀ ﻗﺪﻳﺮٌ ** ﻣﺎ ﻟﺸﻲ ٍﺀ‬
‫ﺃﺭﺍﺩ ُﻩ ﻣ ْﻦ ﻣﻔﺮﱢ (‬

‫ﻒ ﺿﺌﻴ ﹴﻞ ** ﻋﺮﻣﹰﺎ ﳏﻜ َﻢ‬

‫ﺖ ﻓﺎﺭﺓﹲ ﺑﺄﻧ ِ‬
‫ﻑ ﰲ ﺣﻲﱢ ﺑﻜ ﹺﺮ ( ) ﺧﺮﻗ ْ‬
‫ﺚ ﺍﻟﻨﻤ ﹶﻞ ﻭﺍﳉﺮﺍ َﺩ ﻭﻗﻔﹼﻰ ** ﺑﻨﺠﻴ ﹺﻊ ﺍﻟﺮﱡﻋﺎ ٍ‬
‫) ﺑﻌ ﹶ‬
‫ﺦ ﺍﻟﻀﺐّ ﰲ ﺍﳉﺪﺍﻟﺔ ﻗﺪْﻣﹰﺎ‬ ‫ﺍﻷﺳﺎﺱﹺ ﺑﺼﺨ ﹺﺮ ( ) ﻓﺠﱠﺮﺗﻪ ﻭﻛﺎ ﹶﻥ ﺟﻴﻼﻥ ﻋﻨ ُﻪ ** ﻋﺎﺟﺰﹰﺍ ﻟﻮ ﻳﺮﻭﻣُﻪ ﺑﻌﺪ ﺩﻫ ﹺﺮ ( ) ﻣﺴ َ‬
‫ﱪ ( ) ﻭﻛﺬﺍ ﻛ ﱡﻞ ﺫﻯ‬‫ﷲ ﻗﱪُﻩ ﺷﺮﱠ ﻗ ﹺ‬
‫** ﻭﺳﻬﻴ ﹶﻞ ﺍﻟﺴﻤﺎ ِﺀ ﻋﻤﺪﹰﺍ ﺑﺼﻐ ﹺﺮ ( ) ﻭﺍﻟﺬﻱ ﻛﺎ ﹶﻥ ﻳﻜﺘﲎ ﺑﺮﻏﺎ ﹴﻝ ** ﺟﻌ ﹶﻞ ﺍ ُ‬
‫ﻁ ﺳﻮ ٍﺀ ** ﻭﻋﺮﻳﻒٌ ﺟﺰﺍﺅﻩ ﺣﺮﱡ ﲨ ﹺﺮ (‬‫ﺐ ﻋﺸ ﹺﺮ ( ) ﻣﻨﻜﺐٌ ﻛﺎﻓﺮٌ ﻭﺃﺷﺮﺍ ﹸ‬ ‫ﺱ ﻭﻛ ﱡﻞ ﺻﺎﺣ ﹺ‬‫ﺝ ** ﻭﻣﻜﻮ ﹴ‬ ‫ﲔ ﻭﺧﺮ ﹴ‬ ‫ﺳﻔ ﹴ‬
‫ﺖ ﱂ ﺃﺟ ْﺪ‬ ‫ﺖ ﺫﻟﻚ ﻣﻨﻬﺎ ** ﻭﻣﱴ ﺷﺌ ُ‬ ‫ﺖ ﰲ ﺍﻟﺸﺒﻴﺒ ِﺔ ﻏﻮﻻ ** ﺑﻐﺰﺍ ﹴﻝ ﻭﺻﺪﻗﱵ ﺯﻕﱡ ﲬ ﹺﺮ ( ) ﺛﻴﺐٌ ﺇﻥ ﻫﻮﻳ ُ‬ ‫) ﻭﻧﺰﻭﺟ ُ‬
‫ﺽ ﻭﺑﺎ ﹴﺭ **‬
‫ﺐ ﻋﻤﺮﻭ ( ) ﻭﳍﺎ ﺧﻄﺔﹲ ﺑﺄﺭ ﹺ‬ ‫ﺖ ﻋﻤﺮﻭ ﻭﺧﺎﳍﺎ ﻣﺴﺤَﻞ ﺍﳋﻲ ** ﺭ ﻭﺧﺎﱄ ﳘﻴ ُﻢ ﺻﺎﺣ ُ‬ ‫ﲑ ﺑﻜ ﹺﺮ ( ) ﺑﻨ ُ‬
‫ﻏَ‬
‫ﺵ ﻭﺟﺎﻣ ﹴﻞ ﻋﻜﻨﺎ ٍﻥ ** ﻭﻋﺮﻭﺝ ﻣﻦ ﺍﳌﺆﺑ‪‬ﻞ ﺩﺛ ﹺﺮ (‬
‫ﺽ ﺣﻮ ﹴ‬
‫ﻒ ﺷﻄ ﹺﺮ ( ) ﺃﺭ ُ‬
‫ﻣﺴﺤﻮﻫﺎ ﻓﻜﺎﻥ ﱄ ﻧﺼ ُ‬
 ‫ﻕ ﺍﻟﺴﻤ َﻊ ﻛﻞ‬
‫) ﺳﺎﺩﺓ ﺍﳉﻦّ ﻟﻴﺲ ﻓﻴﻬﺎ ﻣﻦ ﺍﰿ ** ﻥﱢ ﺗﺎﺟﺮ ﻭﺁﺧ َﺮ ﻣﻜ ﹺﺮ ( ) ﻭﻧﻔﻮْﺍ ﻋﻦ ﺣﺮﳝﻬﺎ ﻛﻞﱠ ﻋﻔ ﹴﺮ ** ﻳﺴﺮ ُ‬
‫ﺙ ﺑﻴﻀﺎ‬‫ﷲ ﺫﻟﻚ ﺍﻟﺮﻭ ﹶ‬ ‫ﺙ ﺍﳊﻤﺎﺭ ﰲ ﻛﻞ ﻓﺠﺮ ( ) ﺟﻌ ﹶﻞ ﺍ ُ‬ ‫ﻟﻴﻠﺔ ﺑﺪ ﹺﺭ ( ) ﺗﺄﻛﻞ ﺍﻟﻘﻮ ﹸﻝ ﺫﺍ ﺍﻟﺒﺴﺎﻃﺔ ﻣﺴﻴﹰﺎ ** ﺑﻌﺪ ﺭﻭ ِ‬
‫ﺖ ﻋﺒﺪ ﹰﻻ‬‫ﺕ ﻫﺒﺎ ًﺀ ** ﰲ ﳏﺎﻕ ﺍﻟﻘﻤﲑ ﺁﺧ َﺮ ﺷﻬ ﹺﺮ ( ) ﺗﺮﻛ ْ‬
‫ﻕ ﻭﻣﻦ ﻃﺮﻭﻗﺔ ﻧﺴ ﹺﺮ ( ) ﺿﺮﺑﺖ ﻓﺮﺩ ﹰﺓ ﻓﺼﺎﺭ ْ‬ ‫** ﻣﻦ ﺃﻧﻮ ﹴ‬
‫ﺖ ﺗﺴﻌ ﹰﺔ ﻭﻛﺎﻧﺖ ﻧﺰﻭﺭﺍ ** ﻣﻦ ﻧﺴﺎﺀ ﰲ ﺃﻫﻠﻬﺎ ﻏﲑ ﻧﺰ ﹺﺭ (‬
‫ﲦﺎ ﹶﻝ ﺍﻟﻴﺘﺎﻣَﻰ ** ﻭﺃﺧﻮﻩ ﻣﺰﺍﺣﻢ ﻛﺎﻥ ﺑﻜﺮﹺﻯ ( ) ﻭﺿﻌ ْ‬
‫) ﻏﻠﺒﺘﲏ ﻋﻠﻰ ﺍﻟﻨﺠﺎﺑ ِﺔ ﻋﺮﺳ ْﻲ ** ﺑﻌﺪ ﻣﺎ ﻃﺎﺭ ﰲ ﺍﻟﻨﺠﺎﺑ ِﺔ ﺫﻛﺮﻯ (‬

‫ﺕ ** ﻣﻠﺠﻤﹰﺎ ﻗﻨﻔﺬﹰﺍ‬
‫ﺖ ﺭﺍﻛﺒﹰﺎ ﺣﺸﺮﺍ ٍ‬‫ﲑ ﺃ ﹾﻥ ﺍﻟﻨﺠﺎﺭ ﺻﻮﺭ ﹸﺓ ﻋﻔ ﹺﺮ ( ) ﻭﻬﺑﺎ ﻛﻨ ُ‬
‫ﺲ ** ﻏ َ‬
‫) ﻭﺃﺭﻯ ﻓﻴﻬ ُﻢ ﴰﺎﺋ ﹶﻞ ﺇﻧ ﹴ‬
‫ﺺ ﺍﺠﻤﻟﻴﻒ‬
‫ﺐ ﺍﳌﻘﻌ َ‬ ‫ﺕ ﻧﻜﺮ ( ) ﺗﺮﻛ ُ‬
‫ﺐ ﺍﻷﺭﺍﻧﺐ ﻟﻠﺤﻲ ** ﺽ ﻭﻻ ﺍﻟﻀﺒﻊ ﺃﻬﻧﺎ ﺫﺍ ُ‬ ‫ﺝ ﻭﺑ ﹺﺮ ( ) ﻛﻨﺖ ﻻ ﺃﺭﻛ ُ‬ ‫ﻭﻣﺴﺮ َ‬
‫ﺫﺍ ﺍﻟﻨﻊ ** ﻅ ﻭﺗﺪﻋﻮ ﺍﻟﻀﺒﺎﻉ ﻣﻦ ﻛﻞﱢ ﺟﺤ ﹺﺮ ( ) ﺟﺎﺋﺒﹰﺎ ﻟﻠﺒﺤﺎﺭ ﺃﻫﺪﻯ ﻟﻌﺮﺳﻲ ** ﻓﻠﻔﹸﻼ ﳎﺘﻨًﻰ ﻭﻫﻀﻤﺔ ﻋﻄ ﹺﺮ ( )‬
‫ﻑ ﺍﻟﺒﺢ ** ﹺﺭ ﻭﺃﺳﻘﻰ ﺍﻟﻌﻴﺎ ﹶﻝ ﻣﻦ ﻧﻴ ﹺﻞ ﻣﺼ ﹺﺮ ( ) ﻭﻳﺴﲎ ﺍﳌﻌﻘﻮ َﺩ ﻧﻔﺜﻰ ﻭﺣﻠﻰﱢ ** ﰒ ﲞﻔﻰ‬
‫ﻭﺃﺣﱢﻠﻰ ﻫﺮﻳ َﺮ ﻣﻦ ﺻﺪ ِ‬
‫ﺐ ﺍﻟﻨﺎﻇﺮﻭﻥ ﺃﻧﱢﻰ‬
‫ﱴ ﻇﱯٌ ** ﺿﺎﺣ ﻚٌ ﺳﻨ ُﻪ ﻛﺜﲑٌ ﺍﻟﺘﻤﺮﻯ ( ) ﳛﺴ ُ‬ ‫ﻋﻠﻰ ﺍﻟﺴﱠﻮﺍﺣﺮ ﺳﺤﺮﻱ ( ) ﻭﺃﺟﻮﺏ ﺍﻟﺒﻼﺩ ﲢ ً‬
‫ﺐ ﻭﳕﺮ ( ) ﻟﻴﺲ‬ ‫ﺖ ﺑﲔ ﺫﺋ ﹴ‬
‫ﺍﺑﻦ ﻣﺎ ٍﺀ ** ﺫﺍﻛﺮٌ ﻋﺸ ُﻪ ﺑﻀﻔﺔِ ﻬﻧﺮ ( ) ﺭﺏﱠ ﻳﻮﻡ ﺃﻛﻠﺖ ﻣﻦ ﻛﺒ ِﺪ ﺍﻟﻠﻲ ** ﺙ ﻭﺃﻋﻘﺒ ُ‬
‫ﺖ ﺑﻄﻴﻨﹰﺎ ** ﻣﻦ ﺷﻮﺍ ِﺀ ﻭﻣﻦ ﻗﻠﻴ ِﺔ ﺟﺰﺭ (‬
‫ﺫﺍ ﻛﻢ ﻛﻤﻦ ﻳﺒﻴ ُ‬

‫ﺾ ﻭﳍ ﹴﻮ ** ﻣﺪﻧﻔﹰﺎ ﻣﻔﺮﺩﹰﺍ‬ ‫ﺖ ﺑﻌﺪ ﺧﻔ ﹴ‬ ‫ﲔ ﻋﻴﲏ ﻭﻋﻴﻨﻬﺎ ﺍﻟﺴﻢﱡ ﳚﺮﻯ ( ) ﰒ ﺃﺻﺒﺤ ُ‬ ‫ﺖ ﺧﻠﱠﱵ ﰲ ﻏﺪ ﹴﻭ ** ﺑ َ‬

‫) ﰒ ﻻﺣﻈ ُ‬
‫ﺖ ﺍﻟﻨﻘﻴ َﻖ ﰲ ﻇﻠ ﹺﻢ ﺍﻟﻠﻲ‬
‫ﺏ ﺑﺼﻘ ﹺﺮ ( ) ﻭﲰﻌ ُ‬
‫ﺖ ﻣﻦ ﺃﻫﺎ َ‬
‫ﺢ ﺍﻟﺪﻱ ** َﻙ ﻭﻋﺎﺩﻳ ُ‬
‫ﻒ ﻋﺴ ﹺﺮ ( ) ﺃﺗﺮﺍﱐ ﻣﻘﺖﱡ ﻣﻦ ﺫﺑ َ‬
‫ﳏﺎﻟ َ‬
‫** ﹺﻝ ﻓﺠﺎﻭﺑﺘﻪ ﺑﺴ ﹴﺮ ﻭﺟﻬ ﹺﺮ ( ) ﰒ ﻳﺮﻣﻰ ﰊ ﺍﳉﺤﻴ ُﻢ ﺟﻬﺎﺭﹰﺍ ** ﰲ ﲬﲑ ﻭﰲ ﺩﺭﺍﻫﻢ ﻗﻤ ﹺﺮ ( ) ﻓﻠﻌ ﹾﻞ ﺍﻹﻟﻪ ﻳﺮﺣ ُﻢ‬
‫ﺿﻌﻔﻲ ** ﻭﻳَﺮﻯ ﻛﱪﰐ ﻭﻳﻘﺒ ﹸﻞ ﻋﺬﺭﻯ (‬

‫ﰲ ﺣﻞ ﺍﻟﻀﺐ ﻭﺍﺳﺘﻄﺎﺑﺘﻪ‬

‫ﻭﺳﻨﻘﻮﻝ ﰲ ﺍﻟﺬﻳﻦ ﺍﺳﺘﺤﻠﻮﻩ ﻭﺍﺳﺘﻄﺎﺑﻮﻩ ﻭﻗﺪّﻣﻮﻩ ‪.‬‬

‫ﻉ ﺃﻭ ﺣﺠ ِﺔ ﻋﻘﻞ ﺃﻭ ﻣﻦ ﺟﻬﺔ ﺍﻟﻘﻴﺎﺱ ﻋﻠﻰ ﺃﺻﻞ ﰲ ﻛﺘﺎﺏ‬ ‫ﺏ ﺃﻭ ﺇﲨﺎ ﹴ‬‫ﻗﺎﻟﻮﺍ ‪ :‬ﺍﻟﺸﻲﺀ ﻻ ﳛﺮﻡ ﺇﻻﹼ ﻣﻦ ﺟﻬﺔ ﻛﺘﺎ ﹴ‬
‫ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﹼ ﺃﻭ ﺇﲨﺎﻉ ﻭﱂ ﳒ ْﺪ ﰲ ﲢﺮﳝﻪ ﺷﻴﺌﹰﺎ ﻣﻦ ﻫﺬﻩ ﺍﳋﺼﺎﻝ ﻭﺇﻥ ﻛﺎﻥ ﺇﻧﱠﻤﺎ ﻳُﺘﺮﻙ ﻣﻦ ﻗِﺒ ﹺﻞ ﺍﻟﺘﻘﺰﺯ ﻓﻘﺪ ﺃﻛﻞ‬
‫ﳉﻼﱠﻟﺔ ﻭﺃﻛﻠﻮﺍ ﺍﻟﺴﺮﺍﻃﲔ ﻭﺍﻟﻌﻘﺼﲑ ﻭﻓﺮﺍﺥ ﺍﻟﺰّﻧﺎﺑﲑ ﻭﺍﻟﺼﺤﻨﺎﺀ‬ ‫ﺝ ﻭﺍﻟﺸﺒﺎﺑﻴﻂ ﻭﳊﻮﻡ ﺍ ﹶ‬
‫ﺱ ﺍﻟﺪﱠﺟﺎ َ‬
‫ﺍﻟﻨﺎ ُ‬

‫ﻭﺍﻟﺮﱠﺑﻴﺜﺎ ﻓﻜﺎﻥ ﺍﻟﺘﻘﺰﱡﺯ ﳑﺎ ﻳﻐﺘﺬﻱ ﺍﻟﻌﺬِﺭ ﹶﺓ ﺭﻃﹾﺒ ﹰﺔ ﻭﻳﺎﺑﺴﺔ ﺃﻭﱃ ﻭﺃﺣﻖﱠ ﻣﻦ ﻛﻞﱢ ﺷﻲﺀ ﻳﺄﻛﻞ ﺍﻟﻀﺮﻭﺏ ﺍﻟﱵ ﻗﺪ‬
‫ﻑ ﺍﻟﻠﱢﻮَﻯ ** ﺭﻋﻰ ﺍﳌﹸﺮﺍﺭ ﻭﺍﻟ ﹶﻜﺒَﺎﺙ ﻭﺍﻟﺪﱠﺑﺎ ( )‬
‫ﺿﺐﱟ ﺑﲔ ﺃﻛﻨﺎ ِ‬ ‫ﺫﻛﺮﻧﺎﻫﺎ ﻭﺫﻛﺮﻫﺎ ﺍﻟﺮﱠﺍﺟﺰ ﺣﻴﺚ ﻳﻘﻮﻝ ‪ ) :‬ﻳَﺎ ُﺭﺏﱠ َ‬
‫ﻑ ﺍﻟﺴّﻔﹶﺎ ( ) ﹶﻇﻞﱠ ﻳﺒﺎﺭﻱ ُﻫﺒﱠﺼﹰﺎ َﻭﺳْﻂ ﺍﳌﹶﻼ **‬ ‫ﺖ ﰲ ﺍﻷﺭﺽ ﺃ ْﻋﺮَﺍ ُ‬‫ﺣَﺘﱠﻰ ﺇﺫﺍ ﻣﺎ ﻧﺎﺻِﻞ ﺍﻟﺒُﻬْﻤَﻰ ﺍﺭﲤﻰ ** ﻭﺃﺟ ِﻔﹶﺌ ْ‬
‫ﺺ ﺑﺎﳌ ْﺮَﺗﺒَﺎ ( ) ﻛﺎﻥ ﺇﺫﺍ ﺃ ْﺧ ﹶﻔ َﻖ ﻣِﻦ ﻏﲑ ﺍﻟﺮﻋﺎ ** ﺭﺍ َﺯ َﻡ ﺑﺎﻷﻛﺒﺎﺩ ﻣﻨﻬﺎ ﻭﺍﻟﻜﹸﺸَﻰ (‬
‫ﻭﻫﻮ ﺑَﻌ ْﻴﻨَﻲ ﻗﺎﻧ ﹴ‬

‫ﻓﺈﻥ ﻋﻔﺘﻤﻮﻩ ﻷﻛﻞ ﺍﻟﺪﱠﺑﺎ ﻓﻼ ﺗﺄﻛﻠﻮﺍ ﺍﳉﺮﺍﺩ ﻭﻻ ﺗﺴﺘﻄﻴﺒﻮﺍ ﺑَﻴﻀﻪ ‪.‬‬

‫ﻭﻗﺪ ﻗﺎﻝ ﺃﺑﻮ ﺣﺠﲔ ﺍﳌﻨﻘﺮﻱﱡ ‪ ) :‬ﺃﻻ ﻟﹶﻴﺖ ﺷِﻌﺮﹺﻱ ﻫﻞ ﺃﺑﻴﱳﱠ ﻟﻴﻠﺔ ** ﺑﺄﺳﻔﻞ ﻭﺍ ٍﺩ ﻟﻴﺲ ﻓﻴﻪ ﺃﺫﺍ ﹸﻥ ( ) ﻭﻫﻞ ﺁ ﹸﻛ ﹶﻠ ْﻦ‬
‫ﺸﻨَﺎ ِﻥ (‬
‫ﺴ ﹾﻠﻬُﻤﺎ ﺑ ُ‬
‫ﺖ ﺍﻟﺼﱠﻼ ِﺓ ﻭﺭ ُﳛ ُﻪ َﺑ ﹶﻜﻔﱠﻲﱠ ﱂ ﺃﻏ ِ‬
‫ﺞ ﺃﻛﻤﺎﻉ ﺍﳌﹶﺪﻳﺪ ﺧِﻮﺍﱐ ( ‪ .‬ﺃﻗﻮ ُﻡ ﺇﱃ ﻭ ﹾﻗ ِ‬‫ﺿﺒّﹰﺎ ﺑﺄﺳﻔﹶﻞ َﺗ ﹾﻠ َﻌ ٍﺔ ** ﻭﻋﺮْﻓ ُ‬‫َ‬
‫ﺶ ﻣﻦ ﺳﻮﺭ ﺃﻡّ ﺃﺑﺎ ِﻥ ( ﻭﻗﺎﻝ ﺁﺧﺮ ‪:‬‬ ‫) ﻭﻫﻞ ﺃﺷ َﺮَﺑ ْﻦ ِﻣ ْﻦ ﻣﺎ ِﺀ ﻟِﻴﻨ ﹶﺔ ﺷﺮْﺑﹰﺔ ** ﻋﻠﻰ ﻋ ﹶﻄ ﹴ‬

‫ﻚ ﺍﻟُﺒﻨّﻲّ ﻭﺍﻟﺴﱠ ﹾﻠﺠَﻢ ﺍﻟ َﻮ ِﺧ ْﻢ ( ﻭﻗﺎﻝ ﺁﺧ ُﺮ ﰲ ﺗﻔﻀﻴﻞ ﺃﻛﻞ ﺍﻟﻀّﺐّ ‪) :‬‬

‫ﺿﻨَﺎ ** ﻣﻦ ﺍﻟﺴﱠﻤ ِ‬
‫) ﺃﺣﺐﱡ ﺇﻟﻴﻨﺎ ﺃ ﹾﻥ ﳚﺎﻭ َﺭ ﺃ ْﺭ َ‬
‫ﺖ ﻛﹶﻔﹼﻲ ﻋﻠﻰ ﻓﻀْﻞ ﺫﹶﻳ ِﻠِﻪ **‬‫ﺻ ْﻴ َﺪﻩُ ﻭﺃﺧﺎِﺗ ﹸﻠ ْﻪ ( ) ﻓﻠﻤﱠﺎ ﺍﻟﺘ ﹶﻘ ْ‬
‫ﺃﻗﻮ ﹸﻝ ﻟﻪ ﻳﻮﻣﹰﺎ ﻭﻗﺪ ﺭﺍﺡ ﺻُﺤْﺒﱵ ** ﻭﺑﺎﻟﻠﹼﻪ ﺃﺑﻐﻲ َ‬
‫ﺖ ** ﺗَﻤَﺸﱠﻰ ﻋﻠﻰ ﺍﻟﻘِﻴﺰﺍﻥ ﺣُﻮ ﹰﻻ ﺣﻼﺋﻠ ْﻪ (‬ ‫ﺤ ْ‬‫ﻀﺐّ ﺑﺎﻃ ﹸﻠ ْﻪ ( ) ﻓﺄﺻﺒﺢ ﳏﻨﻮﺫﹰﺍ ﻧﻀِﻴﺠﹰﺎ ﻭﺃﺻَﺒ َ‬ ‫ﻭﺷﺎﻟﺖ ﴰﺎﱄ ﺯﺍَﻳ ﹶﻞ ﺍﻟ َ‬
‫ﺸَﻴَﺘﻴْﻦ ﻛﺄﻧّﻤﺎ ** ﺗﻄﹶﻠﱠﻰ ﺑ َﻮﺭْﺱ َﺑ ﹾﻄﻨُﻪ ﻭﺷﻮﺍ ِﻛ ﹸﻠ ْﻪ ( ) ﻓﺬﻟﻚ ﺃﺷْﻬﻰ ﻋ ْﻨﺪَﻧﺎ ﻣﻦ ﺑﻴَﺎﺣِﻜﻢْ **‬ ‫) ﺷﺪﻳﺪ ﺍﺻﻔﺮﺍﺭ ﺍﻟ ﹸﻜ ْ‬
‫ﻟﹶﺤَﻰ ﺍﻟﻠﹼﻪ ﺷﺎﺭﹺﻳ ِﻪ ﻭﻗﹸﺒﱢﺢ ﺁ ِﻛ ﹸﻠ ْﻪ (‬

‫ﺏ ﻓﻤﺎ ِﻋﻔﹾﺘﻬﺎ ** ﻭﺇﻧﱢﻲ ﻷ ْﻫﻮَﻯ ﻗﺪﻳﺪ ﺍﻟ َﻐَﻨ ْﻢ ( )‬

‫ﺚ ﺑ ﹺﻦ ﹺﺭﺑْﻌﻲﱟ ‪ ) :‬ﺃ ﹶﻛ ﹾﻠﺖُ ﺍﻟﻀﱢﺒﺎ َ‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﳍﻨْﺪﻱّ ﻣﻦ ﻭﻟﺪ َﺷَﺒ ِ‬
‫ﻒ‬
‫ﺺ ** ﻭﺯﻳ ُﻦ ﺍﻟﺴﱠﺪﻳ ِ‬ ‫ﺖ ﺯُﺑﺪﹰﺍ ﻋﻠﻰ ﺗَﻤﺮ ٍﺓ ** ﻓﹺﻨ ْﻌ َﻢ ﺍﻟﻄﱠﻌﺎﻡ ﻭﹺﻧ ْﻌ َﻢ ﺍ ُﻷ ُﺩ ْﻡ ( ) ﻭ َﺳﻤْﻦ ﺍﻟﺴﱢﻼ ِﺀ ﻭﻛﻢ َﺀ ﺍﻟﻘﺼﻴ ﹺ‬
‫ﻭ َﺭﻛﱠﺒ ُ‬
‫ﺖ ﺑﻪ ﻓﺎﺋﺮﹰﺍ ﰲ ﺍﻟﺸﱠﺒ ْﻢ (‬
‫ﻛﺒﻮ ُﺩ ﺍﻟﻨﱠ َﻌ ْﻢ ( ) ﻭﳊ َﻢ ﺍﳋﺮﻭﻑ ﺣَﻨﻴﺬﹰﺍ ﻭﻗ ْﺪ ** ﺃﹸﺗﻴ ُ‬

‫ﻀﺐﱟ‬
‫ﲑ ﺍﻟﺴﱠ ﹶﻘ ْﻢ ( ) ﻭﻗﺪ ﹺﻧ ﹾﻠﺖُ ﺫﺍ َﻙ ﻛﻤﺎ ﹺﻧﻠﹾﺘ ُﻢ ** ﻓﻠﻢ ﺃ َﺭ ﻓﻴﻬﺎ ﻛ َ‬ ‫ﻂ ﻭﺣِﻴﺘﺎﻧُﻜﻢُ ** ﻓﻤﺎ ﹺﺯ ﹾﻟﺖُ ﻣﻨﻬﺎ ﹶﻛِﺜ َ‬ ‫) ﻓﺄﻣﱠﺎ ﺍﻟﺒَﻬ ﱡ‬
‫ﺱ ﺍﻟﻌَﺠ ْﻢ ( ﻭﺇﱃ ﻫﺬﺍ ﺍﳌﻌﲎ ﺫﻫﺐ ﺟﺮﺍﻥ ﺍﻟﻌﻮﺩ ﺣﲔ‬ ‫ﺸﺘَﻬﻴ ِﻪ ُﻧﻔﹸﻮ ُ‬
‫ﺐ ** ﻭَﻻ َﺗ ْ‬ ‫ﺏ ﹶﻃﻌَﺎ ُﻡ ﺍﻟ ُﻌﺮَﻳ ﹺ‬
‫َﻫ ﹺﺮ ْﻡ ( ) ﻭﻣَﻜ ُﻦ ﺍﻟﻀﱢﺒﺎ ﹺ‬
‫ﳉ ْﻮﻋَﺎ ﹶﻥ ﺿﺒﹰﺎ‬
‫ﺿﺒّﹰﺎ ﻓﻬﺠﺎﻩ ﺍﺑﻦ ﻋﻢﱟ ﻟﻪ ﻛﺎﻥ ﻳُﻐﻤ ُﺰ ﰲ ﻧﺴﺒﹺﻪ ﻓﻠﻤﺎ ﻗﺎﻝ ﰲ ﻛﻠﻤٍﺔ ﻟﻪ ‪ ) :‬ﻭﺗُ ﹾﻄ ِﻌﻢُ ﺿَﻴْﻔﹶﻚ ﺍ ﹶ‬ ‫ﺃﻃﻌ َﻢ ﺿﻴﻔﹶﻪ َ‬
‫ﳉﻮْﻋﺎ ﹶﻥ ﺿﺒّﹰﺎ ** ﻛﺄﻥﱠ ﺍﻟﻀﱠﺐﱠ ﻋﻨﺪﻫﻢ‬ ‫ﻚﺍ ﹶ‬ ‫ﺿ ْﻴ ﹶﻔ َ‬
‫** ﻭﺗﺄﻛ ﹸﻞ ﺩُﻭَﻧﻪُ ﲤﹾﺮﹰﺍ ﺑﺰ ْﺑ ِﺪ ( ﻭﻗﺎﻝ ﰲ ﻛﻠﻤ ٍﺔ ﻟﻪ ﺃﺧْﺮَﻯ ‪ ) :‬ﻭﺗُ ﹾﻄ ِﻌﻢُ َ‬
‫ﺐ ( ﻗﺎﻝ ﺟﺮﺍﻥ ﺍﻟﻌﻮﺩ ‪:‬‬ ‫َﻋﺮﹺﻳ ُ‬

‫ﻒ ﻣﻦ ﺣُﺒﱢﻲ ﹸﻛﺸَﺎﻫﺎ ** ﻭﺃﻱﱡ ﹶﻟ ﹺﻮﻳّ ٍﺔ‬

‫ﺖ ﺍﻟﻀﻴ َ‬
‫ﺏ ﻭﻣ ْﻦ ﹶﻗﺮَﺍﻫﺎ ( ) ﻗﺮﻳ ُ‬
‫ﺖ ﺍﻟﻀﱢﺒَﺎ َ‬
‫ﻚ ﻓﺎﺭﺳﻲﱞ ** ﹶﻟﻤَﺎ ﻋ ْﺒ َ‬
‫) ﻓﻠﻮﻻ ﺃﻥﱠ ﺃﺻْﻠ َ‬
‫ﺇﻻﹼ ﻛﹸﺸﺎﻫﺎ (‬
‫ﻚ **‬ ‫ﺖ ﹸﳍ ْﻢ ﻫﺎﺗﻮﺍ ﹶﻟﻮﹺﻳ ﹶﺔ ﻣﺎﻟ ٍ‬
‫ﺦ ﻭﺍﻟﺼﱯ ﻭﻗﺪ ﻗﺎﻝ ﺍﻷﺧﻄﻞ ‪ ) :‬ﻓﻔﻠ ُ‬
‫ﻭﺍﻟﻠﱠ ﹺﻮﻳّﺔ ‪ :‬ﺍﻟﻄﱡﻌﻴﱢﻢ ﺍﻟﻄﹼﻴﺐ ﻭﺍﻟﻠﱠﻄﻒ ﻳﺮﻓﻊ ﻟﻠﺸﱠﻴ ﹺ‬
‫ﻭﺇ ﹾﻥ ﻛﺎﻥ ﻗﺪ ﻻﻗﻰ ﻟﹶﺒﻮﺳﹰﺎ ﻭ َﻣﻄﹾﻌﻤﺎ ( ﺑﺰﻣﺎﻭﺭﺩ ﺍﻟﺰﱠﻧﺎﺑﲑ ﻭﻗﺎﻝ ﻣُﻮﻳﺲ ﺑﻦ ﻋﻤﺮﺍﻥ ‪ :‬ﻛﺎﻥ ﺑﺸﺮ ﺑﻦ ﺍﳌﻌﺘَﻤﺮ ﺧﺎﺻّﹰﺎ‬
‫ﺑﺎﻟﻔﻀﻞ‬

‫ﺑﻦ ﳛﲕ ﻓﻘﺪِﻡ ﻋﻠﻴﻪ ﺭﺟﻞﹲ ﻣﻦ ﻣﻮﺍﻟﻴﻪ ﻭﻫﻮ ﺃﺣﺪ ﺑﲏ ﻫﻼﻝ ﺑﻦ ﻋﺎﻣﺮ ﻓﻤﻀﻰ ﺑﻪ ﻳﻮﻣﹰﺎ ﺇﱃ ﺍﻟﻔﻀْﻞ ﻟﻴﻜﺮﻣَﻪ ﺑﺬﻟﻚ‬
‫ﱄ ﻓﻠﻢ ﻳﺮ‬ ‫ﻀ ﹸﻞ ﰲ ﺫﻣﱢﻪ ﻭﺗﺎَﺑ َﻌﻪُ ﺍﻟﻘﻮﻡ ﺑﺬﻟﻚ ﻭﻧﻈﺮ ﺍﳍﻼ ﹸّ‬ ‫ﻭﺣﻀﺮﺕ ﺍﳌﺎﺋﺪﺓ ﻓﺬﻛﺮﻭﺍ ﺍﻟﻀﺐ ﻭﻣﻦ ﻳﺄﻛﻠﹸﻪ ﻓﺄﻓﺮﻁ ﺍﻟﻔ ْ‬
‫ﺼﺤْﻔﺔ ﻣﻶﻧ ٍﺔ ﻣﻦ ﻓﺮﺍﺥ ﺍﻟﺰﱠﻧﺎﺑﲑ ﻟﻴﺘّﺨﺬ ﻟﹶﻪ‬ ‫ﻋﻠﻰ ﺍﳌﺎﺋﺪﺓ ﻋﺮﺑﻴّﹰﺎ ﻏﲑﻩ ﻭﻏﺎﻇﻪ ﻛﻼﻣُﻬﻢ ﻓﻠﻢ ﻳﻠﺒﺚ ﺍﻟﻔﻀﻞ ﺃﻥ ﺃﹸِﺗ َﻲ ﺑ َ‬
‫ﱄ ﺃﻥﱠ ﺍﻟﺬﻱ ﺭﺃﻯ ﻣﻦ ِﺫﺑّﺎﻥ ﺍﻟﺒﻴﻮﺕ‬ ‫ﻣﻨﻬﺎ ﺑﺰﻣﺎﻭﺭﺩ ﻭﺍﻟﺪﱠﺑﺮ ﻭﺍﻟﻨﱠﺤﻞ ﻋﻨﺪ ﺍﻟﻌﺮﺏ ﺃﺟﻨﺎﺱٌ ﻣﻦ ﺍﻟﺬﹼﺑﺎﻥ ﻓﻠﻢ ﻳﺸ ﻚّ ﺍﳍﻼ ﹸّ‬
‫ﱄ ﺧُﺮﺍﺳﺎﻥ ﺍﺳﺘﻈﺮﻑ ﻬﺑﺎ ﺑﺰﻣﺎﻭﺭﺩ ﺍﻟﺰﱠﻧﺎﺑﲑ ﻓﻠﻤﱠﺎ ﻗﺪﻡ ﺍﻟﻌﺮﺍﻕ ﻛﺎﻥ ﻳﺘﺸﱠﻬﺎﻫﺎ‬ ‫ﻀ ﹸﻞ ﺣﲔ ﻭ ﹶ‬
‫ﻭﺍﳊﺸُﻮﺵ ﻭﻛﺎﻥ ﺍﻟﻔ ْ‬
‫ﺝ ﻭﻫﻮ ﻳﻘﻮﻝ ‪:‬‬
‫ﱄ ﺑﻪ ﻭﺑﺄﺻﺤﺎﺑﻪ ﻭﺧﺮ َ‬
‫ﺐ ﻟﻪ ﻣﻦ ﻛﻞﱢ ﻣﻜﺎﻥ ﻓﺸﻤِﺖ ﺍﳍﻼ ﱡ‬
‫ﻓﺘﻄﻠ ُ‬
 ‫ﺏ ( ) ﻭﻟﻮ ﺃﻥ َﻣﻠﹾﻜﹰﺎ ﰲ ﺍﻟﹾﻤَﻼ ﻧﺎﻙ ﺃﻣﱠﻪ **‬
‫ﺾ ﺇﺩﺍﻡ ﺍﻟﻌِﻠﹾﺞ ﻫَﺎ ُﻡ ﺫﹸﺑﺎ ﹺ‬‫ﻑ ﺍﻟﻀﱠﺐّ ﹸﻟ ﺆْﻣﹰﺎ ﻭﺑﻄﹾﻨ ﹰﺔ ** ﻭﺑﻌ ُ‬‫) ﻭﻋِﻠﹾﺞ ﻳﻌﺎ ُ‬
‫ﺏ ( ﺷﻌﺮ ﺃﰊ ﺍﻟﻄﺮﻭﻕ ﰲ ﻣَﻬﺮ ﺍﻣﺮﺃﺓ ﳌﺎ ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻄﺮﻭﻕ ﺍﻟﻀﱯ ‪ ) :‬ﻳﻘﻮﻟﹸﻮﻥ‬ ‫ﺖ ﻓﹶﺼ ﹶﻞ ﺧﻄﹶﺎ ﹺ‬‫ﻟﻘﺎﻟﹸﻮﺍ ﻟ ﹶﻘ ْﺪ ﺃﹸﻭﺗﻴ َ‬
‫ﺖ ﺿِﺒﺎﺑﹰﺎ ﰲ ﺍﻟﺼﱡﺪﻭﺭ ﺟَﻮﺍﲦﹰﺎ ** ﻓﻴﺎ ﻟﻚ ﻣﻦ‬ ‫ﺖ ﻋِﻴﺎﻟﻴﺎ ( ) ﻭﺃﺑْﻘ ْ‬ ‫ﺕ ﺑَﻴْﱵ ﻭَﺑْﻴ َ‬
‫ﺿﺒﱠ ﹰﺔ ** ﻓﻘﺪ ﺟَﺮ َﺩ ْ‬
‫ﺻ ِﺪﻗﹾﻬﺎ َﺟﺮَﺍﺩﹰﺍ ﻭ َ‬‫ﺃ ْ‬
‫ﺖ ﺃﻋﻤﺎﻣﻲ ﻭﻫ ْﻢ ﺷﺮﱡ ﺟﹺﲑ ٍﺓ ** ُﻳ ِﺪﺑﱡﻮ ﹶﻥ َﺷ ﹾﻄ َﺮ ﺍﻟﻠﱠْﻴ ﹺﻞ ﳓﻮﻱ ﺍﻷﻓﺎﻋﻴﺎ (‬
‫ﺼﻢﱡ ﺍﳌﹸﻨﺎﺩﻳﺎ ( ) ﻭﻋﺎﺩﻳ ُ‬
‫ﺩَﻋْﻮﻯ ُﺗ ِ‬

‫ﺐ ﻭﻗﻮﺱ ﻭﺇ ﹾﻥ ﺃﺷَﺄ ** ﻣﻦ ﺍﻷﻗﻂ ﻣﺎ ﺑﻠﱠﻐﻦ ﰲ ﺍ ﹶﳌ ْﻬ ﹺﺮ ﺣﺎﺟﻴﺎ ( ) ﻓﻠﻮ ﻛﺎﻥ ﻗﹶﻌﺒﹰﺎ ﺭﺽّ ﻗﹶﻌْﺒﻚ‬ ‫) ﻭ ﹶﻗ ْﺪ ﻛﺎ ﹶﻥ ﰲ ﻗﻌ ﹴ‬
‫ﺟﻨﺪﻝﹲ ** ﻭﹶﻟ ْﻮ ﻛﺎﻥ ﻗﻮﺳﹰﺎ ﻛﺎ ﹶﻥ ﻟﻠﻨﱠ ْﺒ ﹺﻞ ﺃﺫﹾﻛﺮﺍ ( ﻓﻘﺎﻝ ﻋﻤﱡﻬﺎ ‪ :‬ﺩﻋﻮﱐ ﻭﺍﻟﻌﺒﺪ ‪.‬‬

‫ﺷﻌﺮ ﰲ ﺍﻟﻀﺐ‬

‫ﺠ ِﺔ ﺍﻟﻀّﺐّ ﺍﻟﺬﻱ ﻳﺘﺬﻟﱠ ﹸﻞ ( ﻗﺎﻝ ‪ :‬ﻫﻲ ﻟﻴّﻨﺔ‬

‫ّ ( ﻭﺃﻧﺸﺪ ﻟﻠﺪﱡﺑﲑﻱ ‪ ) :‬ﺃﻋﺎ ِﻣ َﺮ ﻋﺒ ِﺪ ﺍﻟﻠﹼﻪ ﺇﻧﱢﻲ ﻭﺟﺪﺗﻜ ْﻢ ** ﻛ َﻌ ْﺮ ﹶﻓ َ‬
‫ﺖ َﺗ َﺮﻯ ﺍﻟﻀّﺐ ﺇﻻ ﻭﻫﻲ ﺳﺎﻣﻴﺔﹲ ﺑﺮﺃﺳﻬﺎ ﺗﻨﻈﺮ‬ ‫ﻭﻋﻮﺩُﻫﺎ ﻟﻴّﻦ ﻓﻬﻮ ﻳﻌﻠﻮﻫﺎ ﺇﺫﺍ ﺣﻀﺮﻭﺍ ﺑﺎﻟﻘﻴﻆ ﻭﻳﺘﺸ ﻮﱠﻑ ﻋﻠﻴﻬﺎ ﻭﻟﺴ َ‬
‫ﻭﺗﺮﻗﺐ ﻭﺃﻧﺸﺪ ‪:‬‬

‫ﻆ ﻭﺍﻟﻀﱠﺐُﱠ ﻧﻮﻧُﻬﺎ ( ﻭﻗﺎﻝ ﻋﻤﺮﻭ ﺑﻦ ﺧﻮﻳﻠﺪ ‪ ) :‬ﺭﻛﺎﺏ‬ ‫ﳋ ْﻴ َﻢ ﺃﻃﻼﻝ ﺃ ْﻫﻠِﻬﺎ ** ﺇﺫﺍ َﺣﻀَﺮﻭﺍ ﺑﺎﻟ ﹶﻘ ْﻴ ِ‬ ‫) ﺑﻼﺩ ﻳﻜﻮﻥ ﺍ ﹶ‬
‫ﺤ ﱡﻞ ﳍﺎ ﺭَﺣ ﹸﻞ ( ) ﺇﺫﺍ ﻣﺎ ﺍﺑﺘَﻨ ْﻴﻨَﺎ ﺑﻴَﺘﻨﺎ ﳌﻌﻴﺸ ٍﺔ ** ﻳﻌُﻮ ُﺩ ﳌﺎ ﻧﺒْﲏ‬ ‫ﺴ ْﻴ ﹴﻞ ﺃ ْﺷﻬُ َﺮ ﺍﻟﺼﱠﻴْﻒ ﺑُﺪﱠﻥﹲ ** ﻭﻧﺎﻗ ﹸﺔ ﻋَﻤ ﹴﺮ ﻭ ﻣﺎ ُﻳ َ‬
‫ﺣُ َ‬
‫ﺻ ﹸﻞ ( ) ُﻭِﻟﺪْﺕ ﲝﺎﺩﻱ ﺍﻟﻨﱠﺠﻢ‬
‫ﺴﻞﹸ ( ) ﻭﻳﺰﻋﻢ ﺣِﺴْﻞﹲ ﺃﻧّﻪ ﹶﻓ ْﺮﻉُ ﻗﻮﻣِﻪ ** ﻭﻣﺎ ﺃﻧﺖ ﻓﺮﻉٌ ﻳﺎ ﺣُﺴﻴ ﹸﻞ ﻭﻻ ﺃ ْ‬ ‫ﻓﻴﻬﺪﻣُﻪ ِﺣ ْ‬
‫ﺲ َﺩﻳﱠﺎ ﻬﻧﹶﺎ ُﻋ ﹾﻜ ﹸﻞ (‬
‫ﺤ ﹺ‬
‫ﺕ ﺑﺎﻟﻨﱠ ْ‬
‫ﺗﺴﻌﻰ ﺑﺴﻌﻴﻪ ** ﻛﹶﻤﺎ ﻭﹶﻟ َﺪ ْ‬

‫ﺍﺳﺘﻄﺮﺍﺩ ﻟﻐﻮﻱ ﻭﻫﻢ ﻳﺴﻤﱡﻮﻥ ﲝﺴﻞ ﻭﺣﺴﻴﻞ ‪ :‬ﻭﺿﺐّ ﻭﺿﺒّﺔ ﻓﻤﻨﻬﻢ ﺿﺒّﺔ ﺑﻦ ﺃﺩّ ﻭﺿﺒﺔ ﺑﻦ ﳏﺾ ﻭﺯﻳﺪ ﺑﻦ‬
‫ﺿﺐّ ﻭﻳﻘﺎﻝ ‪ :‬ﺣﻔﺮﺓ ﺿﺐ ﻭﰲ ﻗﺮﻳﺶ ﺑﻨﻮ ﺣﺴﻞ ﻭﻣﻦ ﺫﻟﻚ ﺿﺒﱠﺔ ﺍﻟﺒﺎﺏ ﻭﻳﺴﻤّﻰ ﺣﻠﹾﺐ ﺍﻟﻨﺎﻗﺔ ﲞﻤﺲ ﺃﺻﺎﺑﻊ‬
‫ﺿﺒّﹰﺎ ﻳﻘﺎﻝ ﺿﺒﱠﻬﺎ ﻳﻀﺒﱡﻬﺎ ﺿﺒّﹰﺎ ‪ :‬ﺇﺫﺍ ﺣﻠﺒﻬﺎ ﻛﺬﻟﻚ ﻭﺿﺐﱠ ﺍﳉﹸﺮﺡ ﻭَﺑﺾّ ‪ :‬ﺇﺫﺍ ﺳﺎﻝ ﺩﻣﹰﺎ ﻣﺜﻞ ﻣﺎ ﺗﻘﻮﻝ ‪ :‬ﺟﺬﺏ‬
‫ﺿﺐّ ﻭﺇﻧّﻪ ﻷ ْﺧﺪﻉ ﻣﻦ ﺿﺐّ ﻭﺍﻟﻀﺐﱡ ‪ :‬ﺍﳊﻘﺪ ﺇﺫﺍ ﲤﻜﱠﻦ ﻭ َﺳﺮَﺕ ﻋﻘﺎﺭﺑُﻪ ﻭﺃﺧﻔﻰ ﻣﻜﺎﻧﻪ‬
‫ﻭﺟﺒﺬ ﻭ ‪ :‬ﺇﻧّﻪ ﻟﹶﺨﺐٌّ َ‬
‫ﻭﺍﻟﻀّﺐُّ ‪ :‬ﻭﺭﻡٌ ﰲ ﺧﻒﱢ ﺍﻟﺒﻌﲑ ﻭﻗﺎﻝ ﺍﻟﺮﱠﺍﺟﺰ ‪ :‬ﻟﻴﺲ ﺑﺬﻱ ﻋﺮﻙ ﻭﻻ ﺫﻱ ﺿﺐﱢ‬

‫ﻉ‬
‫ﺨ َﺪ ْ‬
‫ﺖ ﻓﻠﻢ َﺗ ْ‬
‫ﻉ ﺃﻱ ﻣﺮﺍﻭﻍ ﻭﻟﺬﻟﻚ ﲰﻮﺍ ﺍﳋﺰﺍﻧِﺔ ﺍﳌﺨْﺪﻉ ﻭﻗﺎﻝ ﺭﺍﺷﺪ ﺑﻦ ﺷﻬﺎﺏ ‪ ) :‬ﺃﺭﻗ ُ‬ ‫ﺿﺐﱞ َﺧ ِﺪ ٌ‬
‫ﻭﻳﻘﺎﻝ َ‬
‫ﺑﻌﻴَﻨﻲﱠ ﻧﻌﺴﺔﹲ ** ﻭﻭﺍﻟﻠﹼﻪ ﻣﺎ َﺩ ﻫْﺮﻱ ﺑﻌﺸﻖ ﻭﻻ َﺳ ﹶﻘ ْﻢ ( ﻭﻗﺎﻝ ﺫﻭ ﺍﻟﺮﱡﻣﱠﺔ ‪ ) :‬ﻣﻨﺎﺳِﻤﻬﺎ ﺧُﺜﻢٌ ﺻِﻼ ﺏٌ ﻛﺄﻧّﻬﺎ **‬
‫ﺭﻭﺅﺱ ﺍﻟﻀﱢﺒﺎﺏ ﺍﺳﺘﺨﺮﺟَﺘﻬﺎ ﺍﻟﻈﻬﺎﺋ ُﺮ ( ﺷﻌﺮ ﻓﻴﻪ ﺫﻛﺮ ﺍﻟﻀﺐّ ﻭﻳﺪ ﱡﻝ ﻋﻠﻰ ﻛﺜﹾﺮ ِﺓ ﺗﺼﺮﻳﻔﻬﻢ ﳍﺬﺍ ﺍﻻﺳﻢ ﻣﺎ‬
‫ﳊﺐﱢ (‬‫ﺻﻤﻴﻢ ﺍ ﹸ‬
‫ﺃﻧﺸﺪَﻧﺎﻩُ ﺃﺑﻮ ﺍﻟﺮﱡﺩَﻳﲏّ ‪ ) :‬ﻻ ﻳﻌﻘﺮ ﺍﻟﺘﻘﺒﻴﻞ ﺇﻻ ﺯُﺑﱢﻲ ** ﻭﻻ ﻳُﺪﺍﻭﻱ ِﻣ ْﻦ َ‬

‫ﻼ‬
‫ﻚ ﹺﺭﻓﹾﺪﻱ ﺭﺟ ﹰ‬
‫ﺠﺐّ ( ) ﻳﺎ ﺃﻡ ﺳَﻤﱠﺎﻝ ﺃﹶﻟﻤﱠﺎ ﺗﺪْﺭﹺﻱ ** ﺃﻧﱢﻲ ﻋﻠﻰ َﻣﻴَﺎﺳﺮﻱ ﻭﻋَﺴْﺮﹺﻱ ( ) ﻳَﻜﻔﻴ ِ‬
‫ﻭﺍﻟﻀّﺐﱡ ﰲ ﺻ ﻮﱠﺍﹺﻧ ِﻪ ُﻣ َ‬
‫ﺿﺐﱞ‬
‫ﺴ ﹺﺮ ( َ‬
‫ﺚ ﺻﻐﲑ ﺍﻷﻳ ﹺﺮ ( ) ﺇﺫﺍ ﺗﻐَﺪّﻯ ﻗﺎ ﹶﻝ ﺗَﻤْﺮﻱ ﲤﹾﺮﻱ ** ﻛﺄﻧﱠﻪ ﺑﲔ ﺍﻟﺬﱠﺭﻯ ﻭﺍﻟ ِﻜ ْ‬‫ﺿﺨْﻢ ﺍﳌﺜﺎﻟﻴ ِ‬ ‫ﺫﹶﺍ َﻭﻓﹾﺮ ** َ‬
 ‫ﺿﺒّﺎ ﻭﱂ َﻳ ﹸﻜ ْﻦ ** ﻟُﻴﺼْﻄﺎﺩ ﺿﺐﱞ ِﻣﹾﺜﻠﹸﻪ ﺑﺎﳊﺒﺎﺋ ﹺﻞ ( )‬
‫ﺕ ﻳﺎ ﻳﻘﻈﺎﻥ َ‬ ‫ﺗَﻀَﺤﱠﻰ ﲟﻜﺎ ٍﻥ ﹶﻗ ﹾﻔ ﹺﺮ ﻭﻗﺎﻝ ﺃﻋﺮﺍﰊّ ‪ ) :‬ﻗﺪ ﺍﺻﻄﺪ ُ‬
‫َﻳ َﹶﻈ ﱡﻞ ﺭﹺﻋﺎﺀُ ﺍﻟﺸﱠﺎ ِﺀ َﻳﺮَْﺗ ِﻤﻀُﻮﻧﻪْ ** َﺣﻨﹺﻴﺬﹰﺍ ﻭﻳُﺠْﲎ ﺑَﻌﻀُﻪ ﻟﻠﺤَﻼﺋ ﹺﻞ (‬

‫ﺏ ﺣِﺴﻠﹸﻪ ﰲ ﺍﻟﺴﱠﺤﺎﹺﺑ ﹺﻞ ( ﻭﻗﺎﻝ ﺍﻟﻌﻤﺎﱐ ‪ ) :‬ﺇﻧّﻲ ﻷ ْﺭﺟُﻮ‬

‫ﺕ ﺍﻟﻀﱢﺒﺎ َ‬
‫) ﻋﻈﻴ ُﻢ ﺍﻟﻜﺸﻰ ﻣﺜ ﹶُﻞ ﺍﻟﺼﱠﺒﹺﻲ ﺇﺫﺍ ﻋﺪﹾﺍ ** ﻳﻔﻮ ُ‬
‫ﺐ(‬ ‫ﺿﺒﱢﻲ ** ﳍﺎ ﺣﺮٌ ﻣُﺴﺘﻬﺪِﻑٌ ﻛﺎﻟﻘ ﹺ‬ ‫ﰿ ﻓﻴﻬﺎ َ‬ ‫ﻣِﻦ َﻋﻄﹶﺎﻳﺎ ﺭَﺑّﻲ ** ﻭ ِﻣ ْﻦ َﻭﱄﱢ ﺍﻟﻌَﻬﺪ ﺑﻌﺪ ﺍﻟ ِﻐﺐﱢ ( ) ﺭُﻭ ِﻣﻴّ ﹰﺔ ﺃﻭ ﹸ‬
‫ﺏ ﺍﻟﺰﱡﺏﱢ ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪ ) :‬ﺇﺫﺍ ﺍﺻْﻄﻠﹶﺤﻮﺍ ﻋﻠﻰ ﺃ ْﻣ ﹴﺮ َﺗ َﻮﻟﱠ ﻮْﺍ ** ﻭﰲ ﺃﺟﻮﺍﻓﻬﻢ ﻣﻨﻪ ﺿِﺒﺎﺏُ ( )‬ ‫ﻣُﺴﺘَﺤﺼِﻒٌ ﹺﻧﻌْﻢ ﻗﺮﺍ ُ‬
‫ﺿﺒّﹰﺎ ﻭﺍﻟﺜﺎﱐ ﺟﻌﻞ ﺍﳊﻘﺪ ﺿﺒّﹰﺎ ‪.‬‬
‫ﱪ ( ﻓﺎﻷﻭﻝ ﺟﻌﻞ ﺃﻳﺮﻩ َ‬ ‫ﺿﺐﱡ َﺟ ْﻨﺪَﻟٍﺔ ** َﺯ ِﻣﺮُ ﺍﳌﺮﻭﺀَﺓ ﻧﺎﻗﺺ ﺍﻟﺸﱠ ﹺ‬‫ﻭﻣﻦ ﺍﳌﻮﺍﱄ َ‬
‫ﻭﻗﺎﻝ ﺍﳋﻠﻴﻞ ﺑﻦ ﺃﲪﺪ ﰲ ﻇﻬﺮ ﺍﻟﺒﺼﺮﺓ ﳑﺎ ﻳﻠﻲ ﹶﻗﺼْﺮ ﺃﻧَﺲ ‪:‬‬

‫ﺼﺮُ ﻭﺍﻟﻮﺍﺩﻱ ** ﻻ ُﺑﺪّ ِﻣ ْﻦ ﺯ ﻭْﺭ ٍﺓ َﻋ ْﻦ ﻏﲑ ﻣِﻴﻌﺎ ِﺩ ( ) ﺗَﺮَﻯ ﺑﻪ ﺍﻟﺴﱡ ﹾﻔ َﻦ ﻛﺎﻟﻈﱢﻠﹾﻤﺎ ِﻥ ﻭﺍﻗﻔﹰﺔ‬ ‫ﻱ ﺍ ﹾﻟ ﹶﻘﺼْﺮ ﹺﻧ ْﻌ َﻢ ﺍﻟ ﹶﻘ ْ‬
‫) ُﺯ ْﺭ ﻭﺍ ِﺩ َ‬
‫ﺖ ﺍﳉِﻨﺎﻥ ﻓﹶﻤﺎ **‬ ‫** ﻭﺍﻟﻀﺐّ ﻭﺍﻟﻨﱡﻮﻥ ﻭﺍﳌﻼﺡ ﻭﺍﳊﺎﺩﻱ ( ﻭﻗﺎﻝ ﰲ ﻣﺜﻞ ﺫﻟﻚ ﺍﺑ ُﻦ ﺃﰊ ُﻋﻴَﻴﻨﺔ ‪ ) :‬ﻳﺎ ﺟﻨﱠ ﹰﺔ ﻓﺎَﺗ ِ‬
‫ﺏ ﻬﺑﺎ **‬‫ﺝ ِﺣﻴَﺘﺎﻧُﻬﺎ ﺍﻟﻀﱢﺒﺎ َ‬ ‫ﺨ ﹾﺬﺗُﻬﺎ َﻭﻃﹶﻨﹰﺎ ** ﺇﻥﱠ ﻓﹶﺆﺍﺩﻱ ﻷ ْﻫﻠِﻬﺎ ﻭ ﹶﻃﻦُ ( ) ﺯُ ﻭﱢ ﹺ‬
‫َﻳ ْﺒﻠﹸﻐُﻬﺎ ﻗِﻴﻤﺔﹲ ﻭﻻ ﺛﹶﻤ ُﻦ ( ) ﺃِﻟ ﹾﻔﺘُﻬﺎ ﻓﺎﺗﱠ َ‬
‫ﻓﻬﺬﻩ ﻛﹶﻨﱠﺔﹲ ﻭﺫﺍ َﺧَﺘﻦُ ( ) ﻓﺎﻧ ﹸﻈ ْﺮ ﻭ ﹶﻓﻜﱢ ْﺮ ﻓﻴﻤﺎ ﺗُﻄﻴﻒ ﺑﻪ ** ﺇﻥﱠ ﺍﻷﺭﻳﺐ ﺍﳌﻔﻜﱢ ُﺮ ﺍﻟ ﹶﻔ ِﻄﻦُ (‬

‫) ﻣﻦ ﺳُﻔ ﹴﻦ ﻛﺎﻟﻨّﻌﺎ ﹺﻡ ﻣﻘﺒﻠ ٍﺔ ** ﻭﻣﻦ َﻧﻌَﺎ ﹴﻡ ﻛﺄﻧﱠﻬﺎ ﺳُﻔ ُﻦ (‬

‫ﺏ ( ﻭﺃﻧﺸﺪ ‪:‬‬
‫ﺨ ٌﺮ ﺇﺫﺍ َﺭﻓ َﻌﺘْﻪ ** ﰲ ﺍﳌﹸﺠﺎﺭﺍِﺓ ﻣﺜ ﹸﻞ َﻭ ْﺟ ﹺﺮ ﺍﻟﻀﱢﺒﺎ ﹺ‬
‫ﻭﻗﺎﻝ ﻋﻘﺒﺔ ﺑﻦ ﻣُﻜﹶﺪﱠﻡ ﰲ ﺻﻔﺔ ﺍﻟ ﹶﻔﺮَﺱ ‪َ ) :‬ﻭﻟﹶﻬﺎ َﻣ ْﻨ ِ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ َﺣﻴّﺔ ﺍﻟﻨُّﻤﲑﻱ ‪ :‬ﻭَﻗﺮﱠﺑﻮﺍ ﻛﻞﱠ ﻗِﻨﻌﺎﺱ ﻗﹸﺮﺍﺳﻴٍﺔ ﺃَﺑﺪﱠ ﻟﻴﺲ ﺑﻪ ﺿﺐﱞ ﻭﻻ ﺳ َﺮﺭُ ﻭﻗﺎﻝ ﻛﺜﲑ ‪ ) :‬ﻭﳏﺘﺮﺵ ﺿﺐﱠ‬
‫ﻉ ( ﻭﻗﺎﻝ ﻛﺜﲑ ‪:‬‬ ‫ﺍﻟﻌَﺪﺍﻭﺓ ﻣﻨﻬُﻢ ** ﺑﹺﺤُﻠﹾﻮ ﺍﻟﺮﱡﻗﻰ ﺣﺮﺵ ﺍﻟﻀﱢﺒﺎﺏ ﺍﳋﹾﻮﺍ ِﺩ ﹺ‬

‫) ﺳﻘﻂ ‪ :‬ﺑﻴﺖ ﺍﻟﺸﻌﺮ ( ) ﻭﳏﺘﺮﺵ ﺿﺐ ﺍﻟﻌﺪﺍﻭﺓ ﻣﻨﻬﻢ ** ﲝﻠﻮ ﺍﻟﺮﻗﻰ ﺣﺮﺵ ﰲ ﺍﻟﻀﺒﺎﺏ ﺍﳋﻮﺍﺩﻉ ( ﻭﻗﺎﻝ‬
‫ﺨ ﹺﺮﺝُ ِﻣ ْﻦ ﻣﻀﺎﺋﺒﻬﺎ ﺿِﺒﺎﰊ‬
‫ﺿﻐْﲏ ﻭﺗُ ْ‬
‫ﺴ ﱡﻞ ِ‬