‫ﺩﺭﺍﺳﺎﺕ‪ ،‬ﺍﻟﻌﻠﻭﻡ ﺍﻹﻧﺳﺎﻧﯾﺔ ﻭﺍﻻﺟﺗﻣﺎﻋﯾﺔ‪ ،‬ﺍﻟﻣﺟﻠﹼﺩ ‪ ،38‬ﺍﻟﻌﺩﺩ ‪2011 ،2‬‬

‫ﺭﺳﺎﻟﺔ ﻓﻲ ﺗﻘﺳﯾﻡ ﺍﻟﻣﺟﺎﺯ ﻻﺑﻥ ﻛﻣﺎل ﺑﺎﺷﺎ )‪940‬ﻫ(‬

‫ﺩﺭﺍﺳﺔ ﻭﺗﺣﻘﯾﻕ‬

‫ﻣﻠﺧﺹ‬
‫ﺗﻁﺭﺡ ﺭﺳﺎﻟﺔ "ﺗﻘﺳﯾﻡ ﺍﻟﻣﺟﺎﺯ" ﺍﻟﺗﻲ ﺃﻟﻔﻬﺎ ﺷﻣﺱ ﺍﻟﺩﯾﻥ ﺃﺣﻣﺩ ﺑﻥ ﺳﻠﯾﻣﺎﻥ ﺍﻟﺣﻧﻔﻲ ﺍﻟﺭﻭﻣﻲ‪ ،‬ﺍﻟﻣﻌﺭﻭﻑ ﺑﺎﺑﻥ ﻛﻣﺎل ﺑﺎﺷﺎ )‪ 940‬ﻫ ـ(‪،‬‬
‫ﻗﺿﯾﺔ ﻻﻗﺕ ﺍﻫﺗﻣﺎﻣﺎﹰ ﻛﺑﯾﺭﺍﹰ ﻟﺩﻯ ﺍﻟﺑﻼﻏﯾﯾﻥ‪ ،‬ﻭﻛﺎﻧﺕ ﻣﺣﻭﺭﺍﹰ ﻣﻬﻣﺎﹰ ﻓﻲ ﻣﺅﻟﻔﺎﺗﻬﻡ‪ ،‬ﻓﻣﻭﺿﻭﻋﻬﺎ ﻟﯾﺱ ﺟﺩﯾﺩﺍﹰ ﻋﻠﻰ ﺩﺍﺭﺳﻲ ﺍﻟﺑﻼﻏﺔ‬
‫ﺍﻟﻌﺭﺑﯾﺔ‪ ،‬ﻭﻟﻛﻧﻬﺎ ﺗﻣﺛل ﺩﻋﻭﺓ ﻟﻠﺧﺭﻭﺝ ﻋﻠﻰ ﻣﺩﺭﺳﺔ ﺍﻟﺳﻛﺎﻛﻲ )‪626‬ﻫ ـ( ﺍﻟﺑﻼﻏﯾﺔ ﺍﻟﺗﻲ ﻫﯾﻣﻧﺕ ﻋﻠﻰ ﺍﻟﺩﺭﺱ ﺍﻟﺑﻼﻏﻲ ﺑﻧﺯﻋﺗﻬﺎ‬
‫ﺍﻟﻔﻠﺳﻔﯾﺔ ﻭﺗﻔﺭﯾﻌﺎﺗﻬﺎ ﺍﻟﻣﻧﻁﻘﯾﺔ‪ ،‬ﺣﯾﺙ ﻗﺩﻡ ﻓﯾﻬﺎ ﺗﻘﺳﯾﻣﯾﻥ ﺟﺩﯾﺩﯾﻥ ﻟﻠﻣﺟﺎﺯ؛ ﯾﺯﻋﻡ ﺃﻧﻪ ﺗﻔﺭﺩ ﺑﺎﻷﻭل ﻭﺍﺧﺗﺭﻉ ﺍﻵﺧﺭ‪.‬‬

‫ﻭﻗﺩ ﺍﻧﻘﺳﻡ ﻋﻣﻠﻲ ﻓﻲ ﻫﺫﻩ ﺍﻟﺭﺳﺎﻟﺔ ﺇﻟﻰ ﻗﺳﻣﯾﻥ‪ :‬ﺍﻟﺩﺭﺍﺳﺔ ﻭﺗﺿﻣﻧﺕ ﺗﺭﺟﻣﺔ ﻟﻠﻣﺅﻟﻑ ﺍﺷﺗﻣﻠﺕ ﻋﻠﻰ ﺳﯾﺭﺗﻪ‪ ،‬ﻭﻣﻛﺎﻧﺗﻪ ﺍﻟﻌﻠﻣﯾﺔ‪،‬‬
‫ﻭﻣﺅﻟﻔﺎﺗﻪ‪ ،‬ﻭﺩﺭﺍﺳﺔ ﺑﻼﻏﯾﺔ ﻣﻭﺟﺯﺓ ﻟﻣﺿﻣﻭﻥ ﺍﻟﺭﺳﺎﻟﺔ‪ ،‬ﺛﻡ ﺗﺣﻘﯾﻕ ﺍﻟﺭﺳﺎﻟﺔ ﻭﻓﻕ ﺍﻟﻣﻧﻬﺞ ﺍﻟﺫﻱ ﻓﺻﻠﺕ ﺧﻁﻭﺍﺗﻪ ﻓﻲ ﻣﻘﺩﻣﺔ ﺍﻟﺗﺣﻘﯾﻕ‪.‬‬

‫ﺍﻟﻛﻠﻣﺎﺕ ﺍﻟﺩﺍﻟﺔ‪ :‬ﺍﻟﻣﺟﺎﺯ‪ ،‬ﺍﺑﻥ ﻛﻣﺎل ﺑﺎﺷﺎ‪.‬‬

‫ﻋﻠﻰ ﻫﺫﺍ ﺍﻷﻣﯾﺭ؟ ﻗﺎل‪ :‬ﻫﻭ ﻋﺎﻟﻡ ﻣﺩﺭﺱ‪ ،‬ﯾﻘﺎل ﻟﻪ‪ :‬ﺍﻟﻣﻭﻟﻰ‬
‫ﻟﻁﻔﻲ‪ ،‬ﻗﻠﺕ‪ :‬ﻛﻡ ﻭﻅﯾﻔﺗﻪ؟ ﻗﺎل‪ :‬ﺛﻼﺛﻭﻥ ﺩﺭﻫﻣﺎ‪ ،‬ﻗﻠﺕ‪ :‬ﻭﻛﯾﻑ‬
‫ﯾﺗﺻﺩﺭ ﻋﻠﻰ ﻫﺫﺍ ﺍﻷﻣﯾﺭ ﻭﻣﻧﺻﺑﻪ ﻫﺫﺍ ﺍﻟﻣﻘﺩﺍﺭ؟ ﻓﻘﺎل ﺭﻓﯾﻘﻲ‪:‬‬
‫ﺍﻟﻌﻠﻣﺎﺀ ﻣﻌﻅﻣﻭﻥ ﻟﻌﻠﻣﻬﻡ‪ ،‬ﻓﺈﻥ ﻟﻭ ﺗﺄﺧﹼﺭ ﻟﻡ ﯾﺭﺽ ﺑﺫﻟﻙ ﺍﻷﻣﯾﺭ‬
‫ﻭﻻ ﺍﻟﻭﺯﯾﺭ‪ ،‬ﻗﺎل‪ :‬ﻓﺗﻔﻛﺭﺕ ﻓﻲ ﻧﻔﺳﻲ ﻓﻭﺟﺩﺕ ﺃﻧﻲ ﻻ ﺃﺑﻠﻎ ﺭﺗﺑﺔ‬
‫ﺍﻷﻣﯾﺭ ﺍﻟﻣﺫﻛﻭﺭ ﻓﻲ ﺍﻹﻣﺎﺭﺓ‪ ،‬ﻭﺃﻧﻲ ﻟﻭ ﺍﺷﺗﻐﻠﺕ ﺑﺎﻟﻌﻠﻡ ﯾﻣﻛﻥ ﺃﻥ‬
‫ﺃﺑﻠﻎ ﺭﺗﺑﺔ ﺫﻟﻙ ﺍﻟﻌﺎﻟﻡ‪ ،‬ﻓﻧﻭﯾﺕ ﺃﻥ ﺃﺷﺗﻐل ﺑﺎﻟﻌﻠﻡ ﺍﻟﺷﺭﯾﻑ")‪.(6‬‬
‫ﻭﻣﻧﺫ ﺗﻠﻙ ﺍﻟﺣﺎﺩﺛﺔ ﺍﺟﺗﻬﺩ ﻓﻲ ﺗﺣﺻﯾل ﺍﻟﻌﻠﻭﻡ ﻋﻠﻰ ﯾﺩ ﻛﺑﺎﺭ‬
‫ﺍﻟﻌﻠﻣﺎﺀ‪ ،‬ﯾﻘﻭل ﺻﺎﺣﺏ ﺍﻟﻁﺑﻘﺎﺕ ﺍﻟﺳﻧﯾﺔ‪" :‬ﺩﺃﺏ ﻭﺣﺻل ﻭﺻﺭﻑ‬
‫ﺍﻟﺳﻠﻁﺎﻥ ﺍﻟﻔﺎﺗﺢ "ﺑﺎﯾﺯﯾﺩ ﺧﺎﻥ"‪ ،‬ﻭﻟﻬﺫﺍ ﺣﺻل ﻋﻠﻰ ﻟﻘﺏ "ﺑﺎﺷﺎ"‪،‬‬
‫ﺳﺎﺋﺭ ﺃﻭﻗﺎﺗﻪ ﻓﻲ ﺗﺣﺻﯾل ﺍﻟﻌﻠﻡ ﻭﻣﺫﻛﺭﺍﺗﻪ‪ ،‬ﻭﺇﻓﺎﺩﺗﻪ ﻭﺍﺳﺗﻔﺎﺩﺗﻪ‪،‬‬
‫ﺣﺗﻰ ﻓﺎﻕ ﺍﻷﻗﺭﺍﻥ‪ ،‬ﻭﺻﺎﺭ ﺇﻧﺳﺎﻥ ﻋﯾﻥ ﺍﻷﻋﯾﺎﻥ")‪.(7‬‬
‫ﻭﻗﺩ ﻻﺯﻡ ﺷﯾﺧﻪ ﺍﻟﻣﻭﻟﻰ ﻟﻁﻔﻲ ﻓﻘﺭﺃ ﻋﻠﯾﻪ‪ ،‬ﺛﻡ ﻗﺭﺃ ﻋﻠﻰ‬
‫ﻏﯾﺭﻩ ﻣﻥ ﺍﻟﻌﻠﻣﺎﺀ ﺣﺗﻰ ﺃﺟﺎﺩ ﻭﺑﺭﻉ ﻓﻲ ﺳﺎﺋﺭ ﺍﻟﻌﻠﻭﻡ‪ ،‬ﻗﯾل ﻓﯾﻪ‪:‬‬
‫"ﻛﺎﻥ ﺑﺎﺭﻋﺎ ﻓﻲ ﺍﻟﻌﻠﻭﻡ‪ ،‬ﻭﻗﻠﹼﻣﺎ ﯾﻭﺟﺩ ﻓﻥ ﺇﻻ ﻭﻟﻪ ﻓﯾﻪ ﻣﺻﻧﻑ ﺃﻭ‬
‫ﻣﺻﻧﻔﺎﺕ")‪ ،(8‬ﻭﻣﻥ ﺷﯾﻭﺧﻪ ﺍﻟﺫﯾﻥ ﻗﺭﺃ ﻋﻠﯾﻬﻡ)‪:(9‬‬
‫ﻟﻁﻑ ﺍﻟﻠ ـﻪ ﺍﻟﺗﻭﻗﺎﺗﻲ‪ ،‬ﺍﻟﺷﻬﯾﺭ ﺑ ـ ﻣﻼ ﻟﻁﻔﻲ )ﺕ‬
‫‪900‬ﻫ ـ()‪.(10‬‬
‫ﻣﺻﻠﺢ ﺍﻟﺩﯾﻥ ﻣﺻﻁﻔﻰ ﺍﻟﻘﺳﻁﻼﻧﻰ )ﺕ‪901 .‬ﻫ ـ()‪.(11‬‬
‫ﻣﺣﯾﻲ ﺍﻟﺩﯾﻥ ﻣﺣﻣﺩ ﺑﻥ ﺇﺑﺭﺍﻫﯾﻡ‪ ،‬ﺍﻟﺷﻬﯾﺭ ﺑﺎﺑﻥ ﺍﻟﺧﻁﯾﺏ‪ ،‬ﺃﻭ‬
‫ﺑﺧﻁﯾﺏ ﺯﺍﺩﻩ )ﺕ‪901 .‬ﻫ ـ()‪.(12‬‬
‫ﺳﻧﺎﻥ ﺍﻟﺩﯾﻥ ﯾﻭﺳﻑ ﺍﻟﻣﻌﺭﻭﻑ ﺑﺎﺑﻥ ﺍﻟﹾﻣﻌﺭﱢﻑ)‪.(13‬‬
‫ﻓﻲ ﻫﺫﺍ ﺍﻷﻣﺭ‪ ،‬ﻭﻗﻠﺕ ﻟﺑﻌﺽ ﺭﻓﻘﺎﺋﻲ‪ :‬ﻣﻥ ﻫﺫﺍ ﺍﻟﺫﻱ ﺗﺻﺩﺭ‬
‫ﻭﻟﻣﻛﺎﻧﺗﻪ ﺍﻟﻌﻠﻣﯾﺔ ﻭﺗﻔﻭﻗﻪ ﻋﻠﻰ ﺃﻗﺭﺍﻧﻪ ﺃﺗﺧﺫ ﻣﻥ ﺍﻟﺗﺩﺭﯾﺱ‬
‫ﺻﻧﻌﺔ ﻭﻣﻬﻧﺔ‪ ،‬ﻓﺄﻋﻁﻲ ﺗﺩﺭﯾﺱ ﺩﺍﺭ ﺍﻟﺣﺩﯾﺙ ﺑﻣﺩﯾﻧﺔ ﺃﺩﺭﻧﺔ‪،‬‬
‫ﻭﻋﯾﻥ ﻟﻪ ﻛل ﯾﻭﻡ ﺃﺭﺑﻌﻭﻥ ﺩﺭﻫﻣﺎ)‪ ،(14‬ﺛﻡ ﻭﻟﻲ ﺍﻟﺗﺩﺭﯾﺱ‬
‫ﻣﻘﺩﻣﺔ ﺍﻟﺗﺣﻘﯾﻕ‬
‫)‪(1‬‬
‫ﺃ(‪ :‬ﺗﺭﺟﻣﺔ ﺍﻟﻣﺅﻟﻑ‬
‫ﻫﻭ ﺷﻣﺱ ﺍﻟﺩﯾﻥ ﺃﺣﻣﺩ ﺑﻥ ﺳﻠﯾﻣﺎﻥ ﺍﻟﺣﻧﻔﻲ ﺍﻟﺭﻭﻣﻲ‪،‬‬
‫ﺍﻟﻣﻌﺭﻭﻑ ﺑﺎﺑﻥ ﻛﻣﺎل ﺑﺎﺷﺎ )‪940‬ﻫ(‪ ،‬ﻣﻥ ﻋﻠﻣﺎﺀ ﺍﻟﺗﺭﻙ‬
‫ﺍﻟﻣﺳﺗﻌﺭﺑﯾﻥ)‪ ،(2‬ﻧﺷﺄ ﻓﻲ ﺑﯾﺕ ﻋﻠﻡ ﻭﻓﺿل ﻭﻣﻛﺎﻧﺔ ﻋﺎﻟﯾﺔ‪ ،‬ﻓﻘﺩ‬
‫ﻛﺎﻥ ﺟﺩﻩ ﻷﺑﯾﻪ ﻣﻥ ﺃﻣﺭﺍﺀ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻌﺛﻣﺎﻧﯾﺔ ﻓﻲ ﻋﻬﺩ ﺍﻟﺳﻠﻁﺎﻥ‬
‫ﺍﻟﻔﺎﺗﺢ ﻣﺣﻣﺩ ﺍﻟﺛﺎﻧﻲ ﻓﺎﺗﺢ ﺍﻟﻘﺳﻁﻧﻁﯾﻧﯾﺔ)‪ ،(3‬ﻋﯾﻥ ﻣﺩﺭﺳﺎ ﻟﻧﺟﻠﻲ‬
‫ﻭﻣﻥ ﺗﻼﻣﯾﺫﻩ")‪ (4‬ﺍﻟﺗﻔﺗﺎﺯﺍﻧﻲ" ﻭ"ﺍﻟﺷﺭﯾﻑ ﺍﻟﺟﺭﺟﺎﻧﻲ")‪.(5‬‬
‫ﺍﺧﺗﺎﺭ ﺍﻻﻟﺗﺣﺎﻕ ﺑﺎﻟﻌﺳﻛﺭﯾﺔ ﻓﻲ ﻋﻬﺩ ﺍﻟﺳﻠﻁﺎﻥ ﺑﺎﯾﺯﯾﺩ ﺧﺎﻥ‬
‫ﺍﻟﺛﺎﻧﻲ‪ ،‬ﻭﻟﻛﻧﻪ ﻟﻡ ﯾﻣﺽ ﻭﻗﺗﹰﺎ ﻁﻭﯾﻼﹰ ﻓﻲ ﻋﺳﻛﺭﯾﺗﻪ ﺣﺗﻰ ﺣﺩﺛﺕ‬
‫ﻟﻪ ﺣﺎﺩﺛﺔ ﻏﯾﺭﺕ ﻣﺟﺭﻯ ﺣﯾﺎﺗﻪ‪ ،‬ﻓﺎﻧﺗﻘل ﺑﻌﺩﻫﺎ ﻣﻥ ﺍﻟﺟﯾﺵ ﺇﻟﻰ‬
‫ﻁﻠﺏ ﺍﻟﻌﻠﻡ‪ ،‬ﻓﻘﺩ ﻭﺭﺩ ﻋﻠﻰ ﻟﺳﺎﻥ "ﺍﺑﻥ ﻛﻣﺎل" ﻧﻔﺳﻪ ﺃﻧﻪ‪" :‬ﻛﺎﻥ ﻣﻊ‬
‫ﺍﻟﺳﻠﻁﺎﻥ ﺑﺎﯾﺯﯾﺩ ﺧﺎﻥ ﻓﻲ ﺳﻔﺭ‪ ،‬ﻭﻛﺎﻥ ﻭﺯﯾﺭﻩ ﺣﯾﻧﺋﺫٍ ﺇﺑﺭﺍﻫﯾﻡ‬
‫ﺑﺎﺷﺎ ﺑﻥ ﺧﻠﯾل ﺑﺎﺷﺎ‪،‬ﻭﻛﺎﻥ ﻓﻲ ﺫﻟﻙ ﺍﻟﺯﻣﺎﻥ ﺃﻣﯾﺭ ﻟﯾﺱ ﻓﻲ‬
‫ﺍﻷﻣﺭﺍﺀ ﺃﻋﻅﻡ ﻣﻧﻪ‪ ،‬ﯾﻘﺎل ﻟﻪ‪ :‬ﺃﺣﻣﺩ ﺑﻙ ﺑﻥ ﺃﺭﻧﻭﺱ‪ .‬ﻗﺎل‪ :‬ﻓﻛﻧﺕ‬
‫ﻭﺍﻗﻔﹰﺎ ﻋﻠﻰ ﻗﺩﻣﻲ ﻗﺩﺍﻡ ﺍﻟﻭﺯﯾﺭ‪ ،‬ﻭﻋﻧﺩﻩ ﻫﺫﺍ ﺍﻷﻣﯾﺭ ﺍﻟﻣﺫﻛﻭﺭ‬
‫ﺟﺎﻟﺳﺎ‪ ،‬ﺇﺫ ﺟﺎﺀ ﺭﺟل ﻣﻥ ﺍﻟﻌﻠﻣﺎﺀ ﺭﺙﹼ ﺍﻟﻬﯾﺋﺔ‪ ،‬ﺩﻧﻲﺀ ﺍﻟﻠﺑﺎﺱ‪،‬‬
‫ﻓﺟﻠﺱ ﻓﻭﻕ ﺍﻷﻣﯾﺭ ﺍﻟﻣﺫﻛﻭﺭ ﻭﻟﻡ ﯾﻣﻧﻌﻪ ﺃﺣﺩ ﻣﻥ ﺫﻟﻙ‪ ،‬ﻓﺗﺣﯾﺭﺕ‬
‫* ﻣﺷﺭﻑ ﺗﺭﺑﻭﻱ‪ ،‬ﻭﺯﺍﺭﺓ ﺍﻟﺗﺭﺑﯾﺔ ﻭﺍﻟﺗﻌﻠﯾﻡ‪ ،‬ﺍﻷﺭﺩﻥ‪ .‬ﺗﺎﺭﯾﺦ ﺍﺳﺗﻼﻡ‬
‫ﺍﻟﺑﺣﺙ ‪ ،2009/4/12‬ﻭﺗﺎﺭﯾﺦ ﻗﺑﻭﻟﻪ ‪.2010/8/11‬‬

‫‪ 2011‬ﻋﻤﺎﺩﺓ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ‪ /‬ﺍﳉﺎﻣﻌﺔ ﺍﻷﺭﺩﻧﻴﺔ‪ .‬ﲨﻴﻊ ﺍﳊﻘﻮﻕ ﳏﻔﻮﻇﺔ‪.‬‬ ‫‪- 491 -‬‬
 ‫ﺟﺑﺭ ﺇﺑﺭﺍﻫﯾﻡ ﺑﺭﻱ‬
‫ﺫﻟﻙ ﺍﻟﻌﺻﺭ‪ ،‬ﻭﻓﺧﺭ ﺫﻟﻙ ﺍﻟﺩﻫﺭ‪ ،‬ﻭﻟﻡ ﯾﺧﻠﻑ ﺃﺣﺩ ﻣﻧﻬﻣﺎ ﺑﻌﺩﻩ‬
‫ﻣﺛﻠﻪ")‪.(21‬‬
‫ﻣﺅﻟﻔ ـﺎﺗﻪ‬
‫ﺃﺳﻬﻡ ﺍﺑﻥ ﻛﻣﺎل ﻓﻲ ﺇﺛﺭﺍﺀ ﺍﻟﻣﻛﺗﺑﺔ ﺍﻟﻌﺭﺑﯾﺔ ﺑﺎﻟﻌﺩﯾﺩ ﻣﻥ‬
‫ﺍﻟﻣﺻﻧﻔﺎﺕ ﺍﻟﺗﻲ ﺃﺟﺎﺩ ﻭﺑﺭﻉ ﻓﻲ ﺗﺄﻟﯾﻔﻬﺎ‪ ،‬ﻭﻻﺳﯾﻣﺎ ﻣﺎ ﯾﺗﺻل ﻣﻧﻬﺎ‬
‫ﺑﺎﻟﻌﻠﻭﻡ ﺍﻟﺷﺭﻋﯾﺔ ﺍﻹﺳﻼﻣﯾﺔ‪ ،‬ﻭﻋﻠﻭﻡ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺭﺑﯾﺔ‪ ،‬ﻗﺎل ﺻﺎﺣﺏ‬
‫ﺍﻟﻁﺑﻘﺎﺕ ﺍﻟﺳﻧﯾﺔ‪" :‬ﻛﺎﻥ – ﺭﺣﻣﻪ ﺍﷲ – ﺇﻣﺎﻣﺎ ﺑﺎﺭﻋﺎ ﻓﻲ ﺍﻟﺗﻔﺳﯾﺭ‪،‬‬
‫ﻭﺍﻟﻔﻘﻪ‪ ،‬ﻭﺍﻟﺣﺩﯾﺙ‪ ،‬ﻭﺍﻟﻧﺣﻭ‪ ،‬ﻭﺍﻟﺗﺻﺭﯾﻑ‪ ،‬ﻭﺍﻟﻣﻌﺎﻧﻲ‪ ،‬ﻭﺍﻟﺑﯾﺎﻥ‪،‬‬
‫ﻭﺍﻟﻛﻼﻡ‪ ،‬ﻭﺍﻟﻣﻧﻁﻕ‪ ،‬ﻭﺍﻷﺻﻭل‪ ،‬ﻭﻏﯾﺭ ﺫﻟﻙ‪ ،‬ﺑﺣﯾﺙ ﺇﻧﻪ ﺗﻔﺭﺩ ﻓﻲ‬
‫ﺇﺗﻘﺎﻥ ﻛل ﻋﻠﻡ ﻣﻥ ﻫﺫﻩ ﺍﻟﻌﻠﻭﻡ‪ ،‬ﻭﻗﻠﹼﻣﺎ ﯾﻭﺟﺩ ﻓﻥ ﻣﻥ ﺍﻟﻔﻧﻭﻥ ﺇﻻ‬
‫ﻭﻟﻪ ﻣﺻﻧﻑ ﺃﻭ ﻣﺻﻧﻔﺎﺕ")‪.(22‬‬
‫ﻭﻗﺩ ﺭﺗﹼﺏ ﺻﺎﺣﺏ ﻋﻘﻭﺩ ﺍﻟﺟﻭﻫﺭ ﻣﺅﻟﻔﺎﺕ "ﺍﺑﻥ ﻛﻣﺎل" ﻋﻠﻰ‬
‫ﺣﺭﻭﻑ ﺍﻟﻣﻌﺟﻡ‪ ،‬ﻓﺯﺍﺩﺕ ﻋﻠﻰ ﻣﺋﺗﻲ ﻣﺻﻧﻑ‪ ،‬ﻣﻭﺯﻋﺔ ﻋﻠﻰ‬
‫ﺍﻟﻣﻭﺿﻭﻋﺎﺕ ﺍﻟﺗﺎﻟﯾﺔ)‪:(23‬‬
‫ﻓﻲ ﺍﻟﺗﻔﺳﯾﺭ ﻭﻋﻠﻭﻣﻪ )‪.(12‬‬
‫ﻓﻲ ﺍﻟﺣﺩﯾﺙ )‪.(8‬‬
‫ﻓﻲ ﺍﻟﻔﻘﻪ )‪.(43‬‬
‫ﻓﻲ ﺍﻟﻔﻠﺳﻔﺔ ﻭﺍﻟﻛﻼﻡ )‪.(50‬‬
‫ﻓﻲ ﺍﻷﺩﺏ )‪.(22‬‬
‫ﻓﻲ ﺍﻟﻣﻧﻁﻕ )‪.(8‬‬
‫ﻓﻲ ﺍﻟﺗﺻﻭﻑ )‪.(2‬‬
‫ﻓﻲ ﺍﻷﺧﻼﻕ )‪.(2‬‬
‫ﻓﻲ ﺍﻟﻣﻭﺿﻭﻋﺎﺕ ﺍﻟﻣﻭﺳﻭﻋﯾﺔ )‪.(21‬‬
‫ﻓﻲ ﺍﻟﻠﻐﺔ ﺍﻟﻔﺎﺭﺳﯾﺔ ﻭﻗﻭﺍﻋﺩﻫﺎ )‪.(2‬‬
‫ﻓﻲ ﺍﻟﻣﻭﺿﻭﻋﺎﺕ ﺍﻟﻣﺧﺗﻠﻔﺔ )‪.(7‬‬
‫ﻣﻧﻬﺎ ﺗﺳﻌﺔ ﻣﺻﻧﻔﺎﺕ ﺑﺎﻟﻠﻐﺔ ﺍﻟﺗﺭﻛﯾﺔ‪ ،‬ﻭﺳﺑﻌﺔ ﻣﺻﻧﻔﺎﺕ ﺑﺎﻟﻠﻐﺔ‬
‫ﺍﻟﻔﺎﺭﺳﯾﺔ‪.‬‬
‫ﻭﯾﺣﺳﻥ ﻫﻧﺎ ﺃﻥ ﺃﺫﻛﺭ ﻣﺻﻧﻔﺎﺗﻪ ﺍﻟﺑﻼﻏﯾﺔ ﻭﻫﻲ‪:‬‬
‫‪ .1‬ﺗﻐﯾﯾﺭ ﺍﻟﻣﻔﺗﺎﺡ )ﻣﻔﺗﺎﺡ ﺍﻟﻌﻠﻭﻡ ﻟﻠﺳﻛﹼﺎﻛﻲ(‪.‬‬
‫‪ .2‬ﺣﺎﺷﯾﺔ ﻋﻠﻰ )ﺍﻟﻣﺻﺑﺎﺡ( ﺷﺭﺡ ﺍﻟﻣﻔﺗﺎﺡ ﻟﻠﺳﯾﺩ ﺍﻟﺷﺭﯾﻑ‪.‬‬
‫‪ .3‬ﺗﻭﺟﯾﻪ ﺍﻟﺗﺷﺑﯾﻪ ﺍﻟﻭﺍﺭﺩ ﻓﻲ ﺍﻟﺻﻼﺓ ﺍﻹﺑﺭﺍﻫﯾﻣﯾﺔ‪.‬‬
‫‪ .4‬ﺭﺳﺎﻟﺔ ﻓﻲ ﺍﻟﺗﺟﻭﺯ ﻓﻲ ﺍﻟﻠﻔﻅ‪) .‬ﺣﻘﻘﻬﺎ ﺣﺎﻣﺩ ﺻﺎﺩﻕ ﻗﻧﯾﺑﻲ‪،‬‬
‫ﻭﻧﺷﺭﻫﺎ ﻓﻲ ﻣﺟﻠﺔ ﻣﺟﻣﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺭﺑﯾﺔ ﺍﻷﺭﺩﻧﻲ‪ ،‬ﺍﻟﻌﺩﺩ‬
‫‪ ،36‬ﺍﻟﺳﻧﺔ ‪،13‬ﺟﻣﺎﺩﻯ ﺍﻷﻭﻟﻰ ‪1409‬ﻫ ‪ -‬ﺣﺯﯾﺭﺍﻥ‬
‫‪.(1989‬‬
‫‪ .5‬ﺭﺳﺎﻟﺔ ﻓﻲ ﺃﺳﻠﻭﺏ ﺍﻟﺣﻛﯾﻡ )ﺣﻘﻘﻬﺎ ﻣﺣﻣﺩ ﺑﻥ ﺍﻟﺻﺎﻣل‪،‬‬
‫ﻭﻧﺷﺭﻫﺎ ﻓﻲ ﻣﺟﻠﺔ ﺟﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ ﻣﺣﻣﺩ ﺑﻥ ﺳﻌﻭﺩ‬
‫ﺍﻹﺳﻼﻣﯾﺔ‪ ،‬ﺍﻟﻌﺩﺩ‪ ،1‬ﺷﻌﺑﺎﻥ ‪ 1416‬ﻫ ـ(‪.‬‬
‫‪ .6‬ﺭﺳﺎﻟﺔ ﻓﻲ ﺗﺣﻘﯾﻕ ﺍﻟﺗﻐﻠﯾﺏ‪) ،‬ﺣﻘﻘﻬﺎ ﻧﺎﺻﺭ ﺳﻌﺩ ﺍﻟﺭﺷﯾﺩ‬
‫‪- 492 -‬‬
‫ﺭﺳﺎﻟﺔ ﻓﻲ ﺗﻘﺳﯾﻡ ﺍﻟﻣﺟﺎﺯ‪...‬‬
‫ﺑﻣﺩﺭﺳﺔ ﻋﻠﻲ ﺑﻙ ﺑﻣﺩﯾﻧﺔ ﺃﺩﺭﻧﺔ‪ ،‬ﺛﻡ ﻋﯾﻥ ﺑﻣﺩﺭﺳﺔ ﺃﺳﻛﻭﺏ‪ ،‬ﺛﻡ‬
‫ﺍﻧﺗﻘل ﻟﻠﻣﺩﺭﺳﺔ ﺍﻟﺣﻠﺑﯾﺔ‪ ،‬ﺛﻡ ﺻﺎﺭ ﻣﺩﺭﺳﺎ ﺑﻣﺩﺭﺳﺔ ﺍﻟﺳﻠﻁﺎﻥ‬
‫ﺑﺎﯾﺯﯾﺩ ﺧﺎﻥ ﺑﺄﺩﺭﻧﺔ)‪.(15‬‬
‫ﻭﻻﺷﺗﻐﺎﻟﻪ ﺑﺎﻟﺗﺩﺭﯾﺱ ﺍﺗﺳﻌﺕ ﺩﺍﺋﺭﺓ ﻣﻌﺎﺭﻓﻪ ﻭﺯﺍﺩﺕ ﺛﻘﺎﻓﺗﻪ‬
‫ﻭﻋﻠﹶﺕ ﻣﻛﺎﻧﺗﻪ‪ ،‬ﻓﻌﯾﻥ ﻗﺎﺿﯾﺎ ﺑﻣﺩﯾﻧﺔ ﺃﺩﺭﻧﺔ‪ ،‬ﺛﻡ ﻭﻟﻲ ﻗﺿﺎﺀ‬
‫ﺍﻟﻌﺳﻛﺭ ﺍﻟﻣﻘﺻﻭﺭ ﻓﻲ ﻭﻻﯾﺔ ﺍﻷﻧﺎﺿﻭل)‪ ،(16‬ﺛﻡ ﻋﺯل ﻋﻥ ﻫﺫﺍ‬
‫ﺍﻟﻣﻧﺻﺏ ﻭﺃﻋﻁﻲ ﻣﺩﺭﺳﺔ ﺩﺍﺭ ﺍﻟﺣﺩﯾﺙ ﺑﺄﺩﺭﻧﺔ‪ ،‬ﻭﻋﯾﻥ ﻟﻪ ﻛل‬
‫ﯾﻭﻡ ﻣﺎﺋﺔ ﺩﺭﻫﻡ)‪.(17‬‬
‫ﺗﺩﺭﺝ ﺑﻌﺩﻫﺎ ﻓﻲ ﺗﺳﻠﻣﻪ ﻟﻠﻣﻧﺎﺻﺏ ﺍﻟﺭﻓﯾﻌﺔ ﺇﻟﻰ ﺃﻥ ﺻﺎﺭ‬
‫ﻣﻔﺗﯾﺎ ﺑﺎﻟﻘﺳﻁﻧﻁﯾﻧﯾﺔ ﺑﻌﺩ ﻭﻓﺎﺓ ﺍﻟﻣﻭﻟﻰ ﻋﻠﻲ ﺍﻟﺟﻣﺎﻟﻲ‪ ،‬ﻭﺑﻘﻲ ﻓﻲ‬
‫ﻫﺫﺍ ﺍﻟﻣﻧﺻﺏ ﺇﻟﻰ ﺃﻥ ﺗﻭﻓﺎﻩ ﺍﷲ ﺳﻧﺔ ﺃﺭﺑﻌﯾﻥ ﻭﺗﺳﻌﻣﺎﺋﺔ ﻓﻲ ﻋﻬﺩ‬
‫ﺳﻠﯾﻣﺎﻥ ﺍﻟﻘﺎﻧﻭﻧﻲ)‪.(18‬‬
‫ﻣﻛﺎﻧﺗﻪ ﺍﻟﻌﻠﻣﯾﺔ‬
‫ﺧﻠﹼﻑ ﺍﺑﻥ ﻛﻣﺎل ﺑﺎﺷﺎ ﺗﺭﺍﺛﹰﺎ ﻋﻠﻣﯾﺎ ﻋﻅﯾﻣﺎ ﯾﻛﺷﻑ ﻋﻥ‬
‫ﻣﻭﺳﻭﻋﯾﺗﻪ ﻭﻣﻛﺎﻧﺗﻪ ﺍﻟﺭﻓﯾﻌﺔ‪ ،‬ﺧﺩﻡ ﺑﻪ ﺍﻟﺷﺭﯾﻌﺔ ﺍﻹﺳﻼﻣﯾﺔ‪،‬‬
‫ﻭﺃﺛﺭﻯ ﺑﻪ ﺍﻟﻣﻛﺗﺑﺎﺕ ﺑﺫﺧﺎﺋﺭ ﻭﺭﻭﺍﺋﻊ ﻗلّ ﻧﻅﯾﺭﻫﺎ‪ ،‬ﻭﻟﻡ ﯾﺗﺭﻙ ﺑﺎﺑﺎ‬
‫ﻣﻥ ﺍﻟﻌﻠﻭﻡ ﺇﻻ ﻭﺩﺧﻠﻪ‪ ،‬ﻭﻟﻡ ﯾﻐﺎﺩﺭ ﻋﻠﻣﺎ ﺃﻭ ﻓﻧﺎ ﺇﻻ ﻭﻟﻪ ﻓﯾﻪ‬
‫ﻣﺻﻧﻑ ﺃﻭ ﺭﺳﺎﻟﺔ‪ ،‬ﻓﻼ ﻋﺟﺏ ﺃﻥ ﯾﻔﻭﻕ ﺗﻌﺩﺍﺩ ﻣﺅﻟﻔﺎﺗﻪ ﻣﺋﺗﻲ‬
‫ﺭﺳﺎﻟﺔ ﻭﻛﺗﺎﺏ‪ ،‬ﻣﺎ ﺑﯾﻥ ﻣﺗﻥ‪ ،‬ﻭﺷﺭﺡ‪ ،‬ﻭﺣﺎﺷﯾﺔ‪ ،‬ﻭﺭﺳﺎﻟﺔ‪ ،‬ﻭﻟﻡ‬
‫ﯾﻘﺗﺻﺭ ﻓﯾﻬﺎ ﻋﻠﻰ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺭﺑﯾﺔ‪ ،‬ﺑل ﺃﻟﹼﻑ ﻭﺻﻧﹼﻑ ﺑﺎﻟﻔﺎﺭﺳﯾﺔ‬
‫ﻭﺍﻟﺗﺭﻛﯾﺔ ﺃﯾﺿﺎ‪.‬‬
‫ﻭﻟﻣﻛﺎﻧﺗﻪ ﺍﻟﻌﺎﻟﯾﺔ ﻓﻲ ﻛل ﺍﻟﻌﻠﻭﻡ ﺃﺛﻧﻰ ﻋﻠﯾﻪ ﺍﻟﻌﻠﻣﺎﺀ‪ ،‬ﻭﻣﺩﺣﻭﻩ‬
‫ﺑﻣﺎ ﻫﻭ ﺃﻫل ﻟﻪ‪ ،‬ﻭﻣﻥ ﻫﺅﻻﺀ ﺻﺎﺣﺏ ﺍﻟﺷﻘﺎﺋﻕ ﺍﻟﻧﻌﻣﺎﻧﯾﺔ ﻓﻘﺩ‬
‫ﻗﺎل‪" :‬ﻭﻛﺎﻥ ‪ -‬ﺭﺣﻣﻪ ﺍﷲ – ﻣﻥ ﺍﻟﻌﻠﻣﺎﺀ ﺍﻟﺫﯾﻥ ﺻﺭﻓﻭﺍ ﺟﻣﯾﻊ‬
‫ﺃﻭﻗﺎﺗﻬﻡ ﻋﻠﻰ ﺍﻟﻌﻠﻡ‪ ،‬ﻭﻛﺎﻥ ﯾﺷﺗﻐل ﺑﺎﻟﻌﻠﻡ ﻟﯾﻼﹰ ﻭﻧﻬﺎﺭﺍ‪ ،‬ﻭﯾﻛﺗﺏ‬
‫ﺟﻣﯾﻊ ﻣﺎ ﺳﻧﺢ ﺑﺑﺎﻟﻪ ﺍﻟﺷﺭﯾﻑ‪ ،‬ﻭﻗﺩ ﻓﺗﺭ ﺍﻟﻠﯾل ﻭﺍﻟﻧﻬﺎﺭ ﻭﻟﻡ ﯾﻔﺗﺭ‬
‫ﻗﻠﻣﻪ‪ .‬ﻭﺻﻧﹼﻑ ﺭﺳﺎﺋل ﻛﺛﯾﺭﺓ ﻓﻲ ﺍﻟﻣﺑﺎﺣﺙ ﺍﻟﻣﻬﻣﺔ ﻭﺍﻟﻐﺎﻣﺿﺔ‪...‬‬
‫ﻭﻛل ﺗﺻﺎﻧﯾﻔﻪ ﻣﻘﺑﻭﻟﺔ ﺑﯾﻥ ﺍﻟﻧﺎﺱ‪ ،‬ﻭﻛﺎﻥ ﺻﺎﺣﺏ ﺃﺧﻼﻕ ﺣﺳﻧﻪ‬
‫ﻭﺃﺩﺏ ﺗﺎﻡ ﻭﻋﻘل ﻭﺍﻓﺭ ﻭﺗﻘﺭﯾﺭ ﺣﺳﻥ ﻣﻠﺧﺹ‪ .‬ﻭﻟﻪ ﺗﺣﺭﯾﺭ‬
‫ﻣﻘﺑﻭل ﺟﺩﺍ ﻹﯾﺟﺎﺯﻩ ﻣﻊ ﻭﺿﻭﺡ ﺩﻻﻟﺗﻪ ﻋﻠﻰ ﺍﻟﻣﺭﺍﺩ‪ .‬ﻭﺑﺎﻟﺟﻣﻠﺔ‬
‫ﺃﻧﺳﻰ)‪ – (19‬ﺭﺣﻣﻪ ﺍﷲ – ﺫﻛﺭ ﺍﻟﺳﻠﻑ ﺑﯾﻥ ﺍﻟﻧﺎﺱ ﻭﺃﺣﯾﺎ ﺭِﺑﺎﻉ‬
‫ﺍﻟﻌﻠﻡ ﺑﻌﺩ ﺍﻻﻧﺩﺭﺍﺱ‪ .‬ﻭﻛﺎﻥ ﺟﺑﻼﹰ ﺭﺍﺳﺧﹰﺎ ﻭﻁﻭﺩﺍ ﺷﺎﻣﺧﹰﺎ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻣﻥ ﻣﻔﺭﺩﺍﺕ ﺍﻟﺩﻧﯾﺎ‪ ،‬ﻭﻣﻧﺑﻌﺎ ﻟﻠﻣﻌﺎﺭﻑ ﺍﻟﻌﻠﯾﺎ‪ .‬ﺭﻭﺡ ﺭﻭﺣﻪ‪ ،‬ﻭﺯﺍﺩ‬
‫ﻓﻲ ﻏﺭﻑ ﺍﻟﺟﻧﺎﻥ ﻓﺗﻭﺣﻪ")‪.(20‬‬
‫ﻭﺻﺎﺣﺏ ﺍﻟﻁﺑﻘﺎﺕ ﺍﻟﺳﻧﯾﺔ ﺣﯾﺙ ﻗﺎل‪ " :‬ﻛﺎﻥ ‪ -‬ﺭﺣﻣﻪ ﺍﷲ –‬
‫ﻓﻲ ﻛﺛﺭﺓ ﺍﻟﺗﺄﻟﯾﻑ ﻭﺳﺭﻋﺔ ﺍﻟﺗﺻﻧﯾﻑ ﻭﻭﺳﻊ ﺍﻻﻁﻼﻉ ﺑﻛﺛﯾﺭ ﻣﻥ‬
‫ﺍﻟﻌﻠﻭﻡ ﻓﻲ ﺍﻟﺩﯾﺎﺭ ﺍﻟﺭﻭﻣﯾﺔ ﻧﻅﯾﺭﺍ ﻟﻠﺣﺎﻓﻅ ﺟﻼل ﺍﻟﺩﯾﻥ ﺍﻟﺳﯾﻭﻁﻲ‬
‫ﻓﻲ ﺍﻟﺩﯾﺎﺭ ﺍﻟﻣﺻﺭﯾﺔ‪ ،‬ﻭﻋﻧﺩﻱ ﺃﻥ ﺍﺑﻥ ﻛﻣﺎل ﺑﺎﺷﺎ ﺃﺩﻕ ﻧﻅﺭﺍ ﻣﻥ‬
‫ﺍﻟﺳﯾﻭﻁﻲ‪ ،‬ﻭﺃﺣﺳﻥ ﻓﻬﻣﺎ ﻭﺃﻛﺛﺭ ﺗﺻﺭﻓﹰﺎ‪ ،‬ﻋﻠﻰ ﺃﻧﻬﻣﺎ ﻛﺎﻧﺎ ﺟﻣﺎل‬
 ‫ﺩﺭﺍﺳﺎﺕ‪ ،‬ﺍﻟﻌﻠﻭﻡ ﺍﻹﻧﺳﺎﻧﯾﺔ ﻭﺍﻻﺟﺗﻣﺎﻋﯾﺔ‪ ،‬ﺍﻟﻣﺟﻠﹼﺩ ‪ ،38‬ﺍﻟﻌﺩﺩ ‪2011 ،2‬‬

‫ﻭﻫﻧﺎ ﻧﺟﺩ ﺃﻥ ﻫﺫﻩ ﺍﻟﺭﺳﺎﻟﺔ ﺗﺳﯾﺭ ﻭﻓﻕ ﻣﺎ ﺃﻟﻔﻧﺎﻩ ﻣﻥ ﻗﺑل ﻓﻲ‬ ‫ﺿﻣﻥ "ﺭﺳﺎﺋل ﺍﺑﻥ ﻛﻣﺎل ﺑﺎﺷﺎ"(‪.‬‬
‫ﺍﻟﺭﺳﺎﺋل ﺍﻟﺳﺎﺑﻘﺔ ﻓﻘﺩ ﺟﺎﺀ ﻓﯾﻬﺎ‪" :‬ﻭﺑﻌﺩ ﻓﻬﺫﻩ ﺭﺳﺎﻟﺔ ﺭﺗﺑﻧﺎﻫﺎ ﻓﻲ‬ ‫ﺭﺳﺎﻟﺔ ﻓﻲ ﺗﺣﻘﯾﻕ ﺍﻟﺧﻭﺍﺹ ﻭﺍﻟﻣﺯﺍﯾﺎ‪.‬‬ ‫‪.7‬‬
‫ﺗﻘﺳﯾﻡ ﺍﻟﻣﺟﺎﺯ"‪.‬‬ ‫ﺭﺳﺎﻟﺔ ﻓﻲ ﺗﺣﻘﯾﻕ ﺍﻟﻣﺷﺎﻛﻠﺔ‪) ،‬ﺣﻘﻘﻬﺎ ﻧﺎﺻﺭ ﺳﻌﺩ ﺍﻟﺭﺷﯾﺩ‬ ‫‪.8‬‬
‫ﻭﻣﻣﺎ ﯾﻭﺛﹼﻕ ﻧﺳﺑﺔ ﺍﻟﺭﱢﺳﺎﻟﺔ ﺇﻟﻰ ﺻﺎﺣﺑﻬﺎ‪ ،‬ﺃﻧﻧﺎ ﻧﺟﺩ ﻋﻠﻣﺎﺀ‬ ‫ﺿﻣﻥ" ﺭﺳﺎﺋل ﺍﺑﻥ ﻛﻣﺎل ﺑﺎﺷﺎ"(‪.‬‬
‫ﯾﻛﺛﺭ ﺩﻭﺭﺍﻧﻬﻡ ﻓﻲ ﺭﺳﺎﺋﻠﻪ‪ ،‬ﯾﻧﻘل ﻋﻧﻬﻡ‪ ،‬ﺃﻭ ﯾﻧﺎﻗﺷﻬﻡ ﻭﯾﻌﺗﺭﺽ‬ ‫ﺭﺳﺎﻟﺔ ﻓﻲ ﺍﻟﺗﻭﺳﻊ‪) ،‬ﺣﻘﻘﻬﺎ ﻧﺎﺻﺭ ﺳﻌﺩ ﺍﻟﺭﺷﯾﺩ ﺿﻣﻥ‬ ‫‪.9‬‬
‫ﻋﻠﯾﻬﻡ‪ ،‬ﻭﻫﺅﻻﺀ ﻫﻡ‪:‬‬ ‫"ﺭﺳﺎﺋل ﺍﺑﻥ ﻛﻣﺎل ﺑﺎﺷﺎ"(‪.‬‬
‫ﺍﻟﻣﺭﺯﻭﻗﻲ )ﺷﺭﺡ ﺩﯾﻭﺍﻥ ﺍﻟﺣﻣﺎﺳﺔ(‪.‬‬ ‫ﺭﺳﺎﻟﺔ ﻓﻲ ﺗﺣﻘﯾﻕ ﻣﻌﻧﻰ ﺍﻟﻧﻅﻡ ﻭﺍﻟﺻﯾﺎﻏﺔ )ﺣﻘﻘﻬﺎ ﺣﺎﻣﺩ‬ ‫‪.10‬‬
‫ﺻﺎﺣﺏ ﺍﻟﻛﺷﺎﻑ )ﻭﻫﻭ ﺍﻟﺯﻣﺧﺷﺭﻱ(‪.‬‬ ‫ﺻﺎﺩﻕ ﻗﻧﯾﺑﻲ‪ ،‬ﻭﻧﺷﺭﻫﺎ ﻓﻲ ﻣﺟﻠﺔ ﺍﻟﺟﺎﻣﻌﺔ ﺍﻹﺳﻼﻣﯾﺔ‪،‬‬
‫ﺻﺎﺣﺏ ﺍﻟﻛﺷﻑ )ﻭﻫﻭ ﻋﻣﺭ ﺍﻟﻔﺎﺭﺳﻲ ﺍﻟﻘﺯﻭﯾﻧﻲ‪ ،‬ﻭﺍﻟﻛﺷﻑ‬ ‫ﺍﻟﻌﺩﺩ‪ ،72-71‬ﺭﺟﺏ ‪1406‬ﻫ ـ‪ ،‬ﺍﻟﺳﻧﺔ ‪.(18‬‬
‫ﺣﺎﺷﯾﺔ ﻋﻠﻰ ﺍﻟﻛﺷﹼﺎﻑ(‪.‬‬ ‫ﺭﺳﺎﻟﺔ ﻓﻲ ﺍﻟﺗﺿﻣﯾﻥ‪.‬‬ ‫‪.11‬‬
‫ﺻﺎﺣﺏ ﺍﻟﻣﻔﺗﺎﺡ‪) :‬ﻭﻫﻭ ﺍﻟﺳﻛﹼﺎﻛﻲ‪ ،‬ﻭﺍﻟﻣﻔﺗﺎﺡ‪ :‬ﻣﻔﺗﺎﺡ‬ ‫ﺭﺳﺎﻟﺔ ﻓﻲ ﺗﻘﺳﯾﻡ ﺍﻻﺳﺗﻌﺎﺭﺓ‪.‬‬ ‫‪.12‬‬
‫ﺍﻟﻌﻠﻭﻡ(‪.‬‬ ‫ﺭﺳﺎﻟﺔ ﻓﯾﻣﺎ ﯾﻌﺗﺑﺭ ﻋﻧﺩ ﺻﺎﺣﺏ ﻋﻠﻡ ﺍﻟﻣﻌﺎﻧﻲ‪.‬‬ ‫‪.13‬‬
‫ﺻﺎﺣﺏ ﺍﻟﺗﻠﺧﯾﺹ )ﻭﻫﻭ ﺍﻟﺧﻁﯾﺏ ﺍﻟﻘﺯﻭﯾﻧﻲ‪،‬ﻭﺍﻟﺗﻠﺧﯾﺹ ﻫﻭ‬ ‫ﺭﺳﺎﻟﺔ ﻓﻲ ﺍﻟﻣﺟﺎﺯ ﻭﺍﻻﺳﺗﻌﺎﺭﺓ‪.‬‬ ‫‪.14‬‬
‫ﻧﻠﺧﯾﺹ ﻣﻔﺗﺎﺡ ﺍﻟﻌﻠﻭﻡ(‪.‬‬ ‫ﺭﺳﺎﻟﺔ ﻓﻲ ﻋﻠﻡ ﺍﻟﺑﯾﺎﻥ‪.‬‬ ‫‪.15‬‬
‫ﺍﻟﻔﺎﺿل ﺍﻟﺗﻔﺗﺎﺯﺍﻧﻲ )ﺳﻌﺩﺍﻟﺩﯾﻥ ﺍﻟﺗﻔﺗﺎﺯﺍﻧﻲ ﺻﺎﺣﺏ ﺷﺭﺡ‬ ‫ﺭﺳﺎﻟﺔ ﻓﻲ ﺗﻠﻭﯾﻥ ﺍﻟﺧﻁﺎﺏ‪.‬‬ ‫‪.16‬‬
‫ﻣﻔﺗﺎﺡ ﺍﻟﻌﻠﻭﻡ(‪.‬‬ ‫ﺭﺳﺎﻟﺔ ﻓﻲ ﺍﻟﺗﺷﺑﯾﻪ ﻭﺗﻔﺻﯾل ﺃﺣﻭﺍﻟﻪ‪.‬‬ ‫‪.17‬‬
‫ﻭﻗﺩ ﺗﺭﺩﺩ ﺫﻛﺭﻫﻡ ﻓﻲ ﻫﺫﻩ ﺍﻟﺭﺳﺎﻟﺔ‪ ،‬ﻭﯾﺑﺩﻭ ﺃﻥﱠ ﺍﻟﻣﺅﻟﹼﻑ ﻗﺩ‬ ‫ﺭﺳﺎﻟﺔ ﻓﻲ ﻋﻘﻭﺩ ﺍﻟﻔﺭﺍﺋﺩ‪.‬‬ ‫‪.18‬‬
‫ﺃﻟﻔﻬﻡ ﻭﺍﻋﺗﺎﺩ ﻣﻧﺎﻗﺷﺗﻬﻡ ﺃﻭ ﺍﻟﻧﻘل ﻋﻧﻬﻡ ﻓﻲ ﻛﺛﯾﺭ ﻣﻥ ﻣﺅﻟﻔﺎﺗﻪ‪.‬‬ ‫ﺭﺳﺎﻟﺔ ﻓﻲ ﺗﺣﻘﯾﻕ ﺍﻟﻛﻧﺎﯾﺔ ﻭﺍﻻﺳﺗﻌﺎﺭﺓ‪.‬‬ ‫‪.19‬‬
‫ﺭﺳﺎﻟﺔ ﻓﻲ ﺍﻹﯾﺟﺎﺯ ﻭﺍﻹﻁﻧﺎﺏ‪.‬‬ ‫‪.20‬‬
‫ﺏ( ﺍﻟﺭﺳﺎﻟﺔ‪:‬‬
‫ﺗﺗﻧﺎﻭل ﻫﺫﻩ ﺍﻟﺭﺳﺎﻟﺔ ﻣﻭﺿﻭﻉ ﺍﻟﻣﺟﺎﺯ ﻭﺗﻘﺳﯾﻣﺎﺗﻪ‪،‬ﺍﻟﺗﻲ ﻛﺎﻧﺕ‬ ‫ﺗﻭﺛﯾﻕ ﻧﺳﺑﺔ ﺍﻟﺭﺳﺎﻟﺔ ﺇﻟﻰ ﺍﻟﻣﺅﻟﻑ‬
‫ﻣﺣﻁﹼ ﺍﻫﺗﻣﺎﻡ ﺍﻟﻧﻘﺎﺩ ﻭﺍﻟﺑﻼﻏﯾﯾﻥ‪ ،‬ﺍﻟﺫﯾﻥ ﻗﺩﻣﻭﺍ ﻓﻲ ﺩﺭﺍﺳﺎﺗﻬﻡ‬ ‫ﺭﺳﺎﺋل ﺍﺑﻥ ﻛﻣﺎل ﺑﺎﺷﺎ ﻛﺛﯾﺭﺓ ﻭﻣﺗﻧﻭﻋﺔ‪ ،‬ﻭﻟﺫﺍ ﻛﺎﻥ‬
‫ﺗﻔﺻﯾﻼﹰ ﻟﺻﻭﺭﻩ ﻭﺃﻧﻭﺍﻋﻪ‪ ،‬ﻭﺃﻓﺎﺿﻭﺍ ﻓﻲ ﺗﻘﺳﯾﻣﺎﺗﻪ ﻭﺗﻔﺭﯾﻌﺎﺗﻪ‪،‬‬ ‫ﺍﻟﻣﺗﺭﺟﻣﻭﻥ ﻟﻪ ﯾﺫﻛﺭﻭﻥ ﺃﻥ ﻟﻪ ﺭﺳﺎﺋل ﻛﺛﯾﺭﺓ ﻗﺩ ﺗﺭﺑﻭ ﻋﻠﻰ‬
‫ﻻﺳﯾﻣﺎ ﺑﻌﺩ ﻅﻬﻭﺭ ﺗﻘﺳﯾﻡ ﺍﻟﻠﻔﻅ ﺇﻟﻰ ﺣﻘﯾﻘﺔ ﻭﻣﺟﺎﺯ ﻋﻧﺩ ﻋﻠﻣﺎﺀ‬ ‫ﺍﻟﺛﻼﺛﻣﺎﺋﺔ ﻋﻧﺩ ﺑﻌﺿﻬﻡ‪ ،‬ﻭﺃﻣﺎﻡ ﻫﺫﺍ ﺍﻟﻌﺩﺩ ﺍﻟﻬﺎﺋل ﻣﻥ ﺍﻟﺭﺳﺎﺋل‬
‫ﺍﻟﻘﺭﻥ ﺍﻟﺛﺎﻟﺙ ﺍﻟﻬﺟﺭﻱ‪ ،‬ﻭﺍﻟﺫﻱ ﻣﻥ ﺍﻟﻣﺭﺟﺢ ﺃﻧﻪ ﺟﺎﺀ ﻣﻥ ﺟﻬﺔ‬ ‫ﺃﺣﺟﻡ ﺍﻟﺑﺎﺣﺛﻭﻥ ﻋﻥ ﺗﺗﺑﱡﻌﻪ ﺃﻭ ﺑﯾﺎﻥ ﻋﻧﺎﻭﯾﻧﻬﺎ ﻭﻓﻧﻭﻧﻬﺎ‪ ،‬ﻭﺍﻛﺗﻔﻭﺍ‬
‫ﺍﻟﻣﻌﺗﺯﻟﺔ ﻭﺃﻣﺛﺎﻟﻬﻡ ﻣﻥ ﺍﻟﻣﺗﻛﻠﻣﯾﻥ‪.‬‬ ‫ﺑﺫﻛﺭ ﻣﺎ ﺍﻁﻠﻌﻭﺍ ﻋﻠﯾﻪ ﻣﻧﻬﺎ ﻓﻘﻁ‪.‬‬
‫ﻭﺍﻟﻣﺗﺗﺑﻊ ﻟﻠﺑﺩﺍﯾﺎﺕ ﺍﻷﻭﻟﻰ ﻟﻭﺭﻭﺩ ﻫﺫﺍ ﺍﻟﻣﺻﻁﻠﺢ ﻓﻲ ﻛﺗﺏ‬ ‫ﻭﻣﻥ ﻋﺭﻑ ﺃﺳﻠﻭﺏ ﺍﺑﻥ ﻛﻣﺎل ﺑﺎﺷﺎ‪ ،‬ﺃﻭ ﻗﺭﺃ ﺑﻌﺽ ﺭﺳﺎﺋﻠﻪ‪،‬‬
‫ﺍﻟﻧﻘﺎﺩ ﻭﺍﻟﺑﻼﻏﯾﯾﻥ‪ ،‬ﯾﺟﺩ ﺃﻥ "ﺍﻟﺟﺎﺣﻅ" ﻛﺎﻥ ﻣﻥ ﺃﻭﺍﺋل ﻣﻥ ﺗﻛﻠﻣﻭﺍ‬ ‫ﻓﺈﻧﻪ ﻟﻥ ﯾﺟﺩ ﻣﺷﻛﻠﺔ ﻓﻲ ﻣﻌﺭﻓﺔ ﻣﺎ ﻫﻭ ﻟﻪ‪ ،‬ﺃﻭ ﻟﯾﺱ ﻟﻪ ﻣﻥ‬
‫ﻓﻲ ﻫﺫﺍ ﺍﻟﺑﺎﺏ‪ ،‬ﻓﻘﺩ ﻗﺎل ﻓﻲ ﻛﺗﺎﺏ "ﺍﻟﺣﯾﻭﺍﻥ"‪" :‬ﻭﻗﺩ ﺟﺎﺀ ﻓﻲ ﻛﻼﻡ‬ ‫ﺍﻟﺭﺳﺎﺋل‪ ،‬ﻓﻣﻣﺎ ﯾﻣﯾﺯ ﺭﺳﺎﺋﻠﻪ‪ ،‬ﺃﻧﻪ ﺩﺭﺝ ﻋﻠﻰ ﻧﻣﻁ ﻣﻌﯾﻥ ﻓﻲ‬
‫ﺍﻟﻌﺭﺏ ﺃﻥ ﯾﻘﻭﻟﻭﺍ‪ :‬ﺟﺎﺀﺕ ﺍﻟﺳﻣﺎﺀ ﺍﻟﯾﻭﻡ ﺑﺄﻣﺭ ﻋﻅﯾﻡ‪ ،‬ﻭﻗﺩ ﻗﺎل‬ ‫ﺍﻟﺗﻌﺭﯾﻑ ﺑﻣﻭﺿﻭﻋﻬﺎ‪ ،‬ﺇﺫ ﯾﻘﻭل ﺑﻌﺩ ﺍﻟﺗﺣﻣﯾﺩ‪" :‬ﻓﻬﺫﻩ ﺭﺳﺎﻟﺔ‬
‫ﺍﻟﺷﺎﻋﺭ‪:‬‬ ‫ﺭﺗﺑﻧﺎﻫﺎ"‪ ،‬ﺃﻭ "ﻓﻬﺫﻩ ﺭﺳﺎﻟﺔ ﻣﺭﺗﺑﺔ ﻓﻲ"‪ ،‬ﻭﺍﻧﻅﺭ ﻣﺎ ﻗﺎﻟﻪ ﻓﻲ‬
‫ﺭﻋﯾﻧﺎﻩ ﻭﺇﻥ ﻛﺎﻧﻭﺍ ﻏِﺿﺎﺑﺎ‬ ‫ﺇﺫﺍ ﺳﻘﹶﻁﹶ ﺍﻟﺳﻣﺎﺀ ﺑﺄﺭﺽِ ﻗﻭﻡٍ‬ ‫ﺍﻟﺭﺳﺎﺋل ﺍﻵﺗﯾﺔ‪:‬‬
‫‪- -‬ﻭﺑﻌﺩ ﻓﻬﺫﻩ ﺭﺳﺎﻟﺔ ﻣﺭﺗﹼﺑﺔ ﻓﻲ ﻭﺿﻊ ﻛﺎﺩ ﻭﺗﻭﺿﯾﺢ ﻁﺭﯾﻕ‬
‫ﻓﺯﻋﻣﻭﺍ ﺃﻧﻬﻡ ﯾﺭﻋﻭﻥ ﺍﻟﺳﻣﺎﺀ‪ ،‬ﻭﺃﻥ ﺍﻟﺳﻣﺎﺀ ﺗﺳﻘﻁ")‪ (28‬ﻭﻗﺎل‪:‬‬ ‫ﺍﺳﺗﻌﻣﺎﻟﻪ)‪.(24‬‬
‫"ﻫﺫﺍ ﺍﻟﺑﺎﺏ ﻫﻭ ﻣﻔﺧﺭ ﺍﻟﻌﺭﺏ ﻓﻲ ﻟﻐﺗﻬﻡ‪ ،‬ﻭﺑﻪ ﻭﺑﺄﺷﺑﺎﻫﻪ‬ ‫‪- -‬ﻭﺑﻌﺩ ﻓﻬﺫﻩ ﺭﺳﺎﻟﺔ ﺭﺗﹼﺑﻧﺎﻫﺎ ﻓﻲ ﺗﺣﻘﯾﻕ ﺍﻟﻣﺷﺎﻛﻠﺔ ﻭﺗﻔﺻﯾل ﻣﺎ‬
‫ﺍﺗﺳﻌﺕ")‪.(29‬‬ ‫ﯾﺗﻌﻠﻕ ﺑﻬﺎ)‪.(25‬‬
‫ﻭﺃﻓﺭﺩ "ﺍﺑﻥ ﻗﺗﯾﺑﺔ" ﻟﻬﺫﺍ ﺍﻟﻔﻥ ﺑﺎﺑﺎ‪ ،‬ﺑﯾﻥ ﺍﺧﺗﻼﻑ ﺍﻟﻧﺎﺱ ﻓﯾﻪ‪،‬‬ ‫‪- -‬ﻭﺑﻌﺩ ﻓﻬﺫﻩ ﺭﺳﺎﻟﺔ ﺭﺗﺑﻧﺎﻫﺎ ﻓﻲ ﺭﻓﻊ ﻣﺎ ﯾﺗﻌﻠﻕ ﺑﺎﻟﺿﻣﺎﺋﺭ ﻣﻥ‬
‫ﻓﻘﺎل‪" :‬ﺃﻣﺎ ﺍﻟﻣﺟﺎﺯ ﻓﻣﻥ ﺟﻬﺗﻪ ﻏﻠﻁ ﻛﺛﯾﺭ ﻣﻥ ﺍﻟﻧﺎﺱ ﻓﻲ ﺍﻟﺗﺄﻭﯾل‪،‬‬ ‫)‪(26‬‬
‫ﺍﻷﻭﻫﺎﻡ‪.‬‬
‫ﻭﺗﺷﻌﺑﺕ ﺑﻬﻡ ﺍﻟﻁﺭﻕ ﻭﺍﺧﺗﻠﻔﺕ ﺍﻟﻧﺣل")‪ (30‬ﻭﻗﺎل‪" :‬ﺗﺑﯾﻥ ﻟﻣﻥ‬ ‫‪- -‬ﻭﺑﻌﺩ ﻓﻬﺫﻩ ﺭﺳﺎﻟﺔ ﺭﺗﹼﺑﻧﺎﻫﺎ ﻓﻲ ﺗﺣﻘﯾﻕ ﻣﻌﻧﻰ ﺍﻟﻧﻅﻡ‬
‫ﻋﺭﻑ ﺍﻟﻠﻐﺔ ﺃﻥ ﺍﻟﻘﻭل ﯾﻘﻊ ﻓﯾﻪ ﺍﻟﻣﺟﺎﺯ‪ ،‬ﻓﯾﻘﺎل‪ :‬ﻗﺎل ﺍﻟﺣﺎﺋﻁ‬ ‫ﻭﺍﻟﺻﯾﺎﻏﺔ)‪.(27‬‬

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 ‫ﺟﺑﺭ ﺇﺑﺭﺍﻫﯾﻡ ﺑﺭﻱ‬
‫ﻗﺳﻣﯾﻥ‪ :‬ﺍﻟﻣﻔﺭﺩ ﻭﺍﻟﻣﺭﻛﺏ‪ ،‬ﻓﻘﺎل ﻓﻲ ﺍﻟﻣﻔﺭﺩ‪" :‬ﻫﻭ ﺍﻟﻛﻠﻣﺔ‬
‫ﺍﻟﻣﺳﺗﻌﻣﻠﺔ ﻓﻲ ﻏﯾﺭ ﻣﺎ ﻭﺿﻌﺕ ﻟﻪ ﻓﻲ ﺍﺻﻁﻼﺡ ﺍﻟﺗﺧﺎﻁﺏ ﻋﻠﻰ‬
‫ﻭﺟﻪ ﯾﺻﺢ ﻣﻊ ﻗﺭﯾﻧﺔ ﻋﺩﻡ ﺇﺭﺍﺩﺓ ﺍﻟﻣﻌﻧﻰ ﺍﻟﺣﻘﯾﻘﻲ")‪ (40‬ﻭﻫﻭ‬
‫"ﻟﻐﻭﻱ ﻭﺷﺭﻋﻲ ﻭﺧﺎﺹ ﺃﻭ ﻋﺎﻡ")‪ ،(41‬ﻭﻗﺎل ﻓﻲ ﺍﻟﻣﺭﻛﺏ‪" :‬ﻫﻭ‬
‫ﺍﻟﻠﻔﻅ ﺍﻟﻣﺭﻛﺏ ﺍﻟﻣﺳﺗﻌﻣل ﻓﯾﻣﺎ ﺷﺑﻪ ﺑﻣﻌﻧﺎﻩ ﺍﻷﺻﻠﻲ ﺗﺷﺑﯾﻪ‬
‫ﺍﻟﺗﻣﺛﯾل ﻟﻠﻣﺑﺎﻟﻐﺔ‪ ،‬ﺃﻭ ﻫﻭ ﺑﺷﻛل ﺃﻭﺿﺢ‪ :‬ﺍﻟﻛﻼﻡ ﺍﻟﻣﺳﺗﻌﻣل ﻓﻲ‬
‫ﻏﯾﺭ ﺍﻟﻣﻌﻧﻰ ﺍﻟﺫﻱ ﻭﺿﻊ ﻟﻪ‪ ،‬ﻟﻌﻼﻗﺔ ﻏﯾﺭ ﺍﻟﻣﺷﺎﺑﻬﺔ‪ ،‬ﻣﻊ ﻗﺭﯾﻧﺔٍ‬
‫ﻣﺎﻧﻌﺔ ﻣﻥ ﺇﺭﺍﺩﺓ ﻣﻌﻧﺎﻩ ﺍﻟﻭﺿﻌﻲ")‪.(42‬‬
‫ﻭ"ﺍﺑﻥ ﻛﻣﺎل ﺑﺎﺷﺎ" ﻓﻲ ﺭﺳﺎﻟﺗﻪ ﻣﻭﺿﻭﻉ ﺍﻟﺗﺣﻘﯾﻕ ﯾﻘﺩﻡ‬
‫ﻣﺣﺎﻭﻟﺔ ﺟﺩﯾﺩﺓ ﻟﻠﺧﺭﻭﺝ ﻋﻠﻰ ﺗﻘﺳﯾﻣﺎﺕ ﺍﻟﺑﻼﻏﯾﯾﻥ ﺍﻟﺫﯾﻥ ﺳﺑﻘﻭﻩ‪،‬‬
‫ﻓﺗﺣﺩﺙ ﻋﻥ ﺍﻟﺗﻘﺳﯾﻣﺎﺕ ﺍﻟﺗﻰ ﻭﺿﻌﻬﺎ "ﺍﻟﺳﻛﺎﻛﻲ" ﻭ"ﺍﻟﻘﺯﻭﯾﻧﻲ"‬
‫ﻭﺑﯾﻥ ﺍﻟﻘﺻﻭﺭ ﻓﯾﻬﻣﺎ‪ ،‬ﻭﻗﺩﻡ ﺗﻔﺻﯾﻼﹰ ﻟﺗﻘﺳﯾﻣﺎﺗﻬﻣﺎ‪ ،‬ﻓﺟﻌل ﺍﻟﻣﻔﺭﺩ‬
‫ﻓﻲ ﻗﺳﻣﯾﻥ ﻭﺍﻟﻣﺭﻛﺏ ﻓﻲ ﻗﺳﻣﯾﻥ‪ ،‬ﻓﻘﺎل‪" :‬ﻓﺎﻷﻗﺳﺎﻡ ﺃﺭﺑﻌﺔ‪ :‬ﺍﻷﻭل‬
‫ﻣﻧﻬﺎ‪ :‬ﻭﻫﻭ ﺃﻥ ﯾﻛﻭﻥ ﺍﻟﻣﻧﻘﻭل ﻟﻔﻅﹰﺎ ﻣﻔﺭﺩﺍ‪ ،‬ﻭﺍﻟﻧﻘل ﻋﻣﺎ ﻭﺿﻊ ﻟﻪ‬
‫ﻭﺿﻌﺎ ﺷﺧﺻﯾﺎ ﻣﺟﺎﺯ ﻣﻔﺭﺩ‪ ،‬ﻭﺃﻣﺛﻠﺗﻪ ﺃﻛﺛﺭ ﻣﻥ ﺃﻥ ﺗﺣﺻﻰ‪.‬‬
‫ﺍﻟﺛﺎﻧﻲ‪ :‬ﻭﻫﻭ ﺃﻥ ﯾﻛﻭﻥ ﺍﻟﻣﻧﻘﻭل ﻟﻔﻅﹰﺎ ﻣﺭﻛﺑﺎ‪ ،‬ﻭﺍﻟﻧﻘل ﻋﻣﺎ‬
‫ﻭﺿﻊ ﻟﻪ ﻭﺿﻌﺎ ﺷﺧﺻﯾﺎ ﻣﺟﺎﺯ ﻣﺭﻛﺏ‪ ،‬ﻭﻫﺫﺍ ﺍﻟﻘﺳﻡ ﻣﻥ ﺍﻟﻣﺟﺎﺯ‬
‫ﻻ ﯾﻭﺟﺩ ﺇﻻ ﻓﻲ ﺍﻻﺳﺗﻌﺎﺭﺓ ﺍﻟﺗﻣﺛﯾﻠﯾﺔ‪ ،‬ﻭﺍﻟﻣﺟﺎﺯ ﺍﻟﻣﺭﺳل ﺍﻟﻣﻧﻘﻭل‬
‫ﻋﻥ ﺍﻟﻛﻧﺎﯾﺔ‪.‬‬
‫ﻭﺍﻟﺛﺎﻟﺙ‪ :‬ﻭﻫﻭ ﺃﻥ ﯾﻛﻭﻥ ﺍﻟﻣﻧﻘﻭل ﻟﻔﻅﹰﺎ ﻣﻔﺭﺩﺍ ﻭﺍﻟﻧﻘل ﻋﻣﺎ‬
‫ﻭﺿﻊ ﻟﻪ ﻭﺿﻌﺎ ﻧﻭﻋﯾﺎ ﻣﺟﺎﺯ ﻓﻲ ﺍﻟﺑﯾﺎﻥ‪.‬‬
‫ﻭﺍﻟﺭﺍﺑﻊ‪ :‬ﻭﻫﻭ ﺃﻥ ﯾﻛﻭﻥ ﺍﻟﻣﻧﻘﻭل ﻟﻔﻅﺎﹰ ﻣﺭﻛﺑﺎﹰ‪ ،‬ﻭﺍﻟﻧﻘل ﻋﻣﺎ‬
‫ﻭﺿﻊ ﻟﻪ ﻭﺿﻌﺎﹰ ﻧﻭﻋﯾﺎﹰ ﻣﺟﺎﺯ ﺑﺣﺳﺏ ﺍﻟﻬﯾﺋﺔ ﺍﻟﺗﺭﻛﯾﺑﯾﺔ ﻛﻘﻭﻟﻬﺎ‪:‬‬
‫﴿ﻗﹶﺎﻟﹶﺕﹾ ﺭﺏِّ ﺇِﻧِّﻲ ﻭﺿﻌﺗﹸﻬﺎ ﺃُﻧﹾﺛﹶﻰ﴾ ﻓﺈﻥ ﻫﯾﺋﺔ ﻫﺫﻩ ﺍﻟﺟﻣﻠﺔ‬
‫ﻣﻭﺿﻭﻋﺔ ﻟﻺﺧﺑﺎﺭ‪ ،‬ﻭﻗﺩ ﺍﺳﺗﻌﯾﺭﺕ ﻹﻅﻬﺎﺭ ﺍﻟﺗﺣﺯﻥ")‪.(43‬‬
‫ﺛﻡ ﻗﺩﻡ ﻓﻲ ﺭﺳﺎﻟﺗﻪ ﺗﻘﺳﯾﻣﺎ ﺁﺧﺭ ﻟﻠﻣﺟﺎﺯ ﺯﻋﻡ ﺃﻧﻪ ﺗﻔﺭﺩ ﺑﻪ‪،‬‬
‫ﻗﺳﻡ ﺑﻣﻭﺟﺑﻪ ﺍﻟﻣﺟﺎﺯ ﺇﻟﻰ ﺧﻣﺳﺔ ﺃﻗﺳﺎﻡ ﻫﻲ‪ :‬ﺍﻟﺗﺷﺑﯾﻪ ﺍﻟﺑﻠﯾﻎ‪،‬‬
‫ﻭﺍﻻﺳﺗﻌﺎﺭﺓ ﺍﻟﺗﺻﺭﯾﺣﯾﺔ‪ ،‬ﻭﺍﻻﺳﺗﻌﺎﺭﺓ ﺍﻟﺗﻬﻛﻣﯾﺔ‪،‬ﻭﺍﻟﻣﺟﺎﺯ‬
‫ﺍﻟﻣﺭﺳل‪ ،‬ﻭﺍﻟﻣﺷﺎﻛﻠﺔ)‪.(44‬‬
‫ﻭﯾﻅﻬﺭ ﻣﻥ ﻫﺫﺍ ﺍﻟﺗﻘﺳﯾﻡ ﺍﻟﺫﻱ ﺃﺗﻰ ﺑﻪ "ﺍﺑﻥ ﻛﻣﺎل" ﺃﻧﻪ ﺃﺩﺧل‬
‫ﺍﻟﻣﺷﺎﻛﻠﺔ ﻓﻲ ﺍﻟﻣﺟﺎﺯ‪ ،‬ﺑﯾﻧﻣﺎ ﻋﺩﻫﺎ "ﺍﻟﺳﻛﹼﺎﻛﻲ" ﻭﺍﻟﺑﻼﻏﯾﻭﻥ‬
‫ﺍﻟﺳﺎﺑﻘﻭﻥ ﻣﻥ ﺍﻟﻣﺣﺳﻧﺎﺕ ﺍﻟﺑﺩﯾﻌﯾﺔ‪ ،‬ﻓﻲ ﺣﯾﻥ ﻭﺭﺩﺕ ﺍﻟﺗﻘﺳﯾﻣﺎﺕ‬
‫ﺍﻷﺧﺭﻯ ﺿﻣﻥ ﺗﻘﺳﯾﻣﺎﺕ ﺍﻟﺑﻼﻏﯾﻥ ﻟﻠﻣﺟﺎﺯ‪.‬‬
‫ﻭﻟﻡ ﯾﻛﺗﻑ ﺍﺑﻥ ﻛﻣﺎل ﺑﻬﺫﺍ ﺍﻟﺗﻘﺳﯾﻡ‪ ،‬ﻭﺇﻧﻣﺎ ﻭﺿﻊ ﺗﻘﺳﯾﻣﺎ ﺁﺧﺭ‬
‫ﯾﻘﻭﻡ ﻋﻠﻰ ﻧﻘل ﺍﻟﻠﻔﻅ ﻋﻣﺎ ﻭﺿﻊ ﻟﻪ‪ ،‬ﺃﻭ ﺛﺑﺎﺗﻪ ﻓﯾﻪ‪ ،‬ﻗﺎل‪:‬‬
‫"ﻭﻟﻠﻣﺟﺎﺯ ﺗﻘﺳﯾﻡ ﺑﻭﺟﻪ ﺁﺧﺭ ﺍﺧﺗﺭﻋﻧﺎﻩ ﺃﯾﺿﺎ ﻭﻫﻭ‪ :‬ﺃﻥ ﺍﻟﻠﻔﻅ‬
‫ﺍﻟﺫﻱ ﺍﻋﺗﺑﺭ ﻓﯾﻪ ﺍﻟﺗﺟﻭﺯ ﻻ ﯾﺧﻠﻭ ﻣﻥ ﺃﻥ ﯾﻛﻭﻥ ﻣﻧﻘﻭﻻ ﻋﻣﺎ‬
‫ﻭﺿﻊ ﻟﻪ ﺃﻭ ﻻ ﯾﻛﻭﻥ ﻣﻧﻘﻭﻻ ﻋﻧﻪ‪ ،‬ﺑل ﺛﺎﺑﺗﹰﺎ ﻓﯾﻪ ﻣﺗﻘﺭﺭﺍ‪:‬‬
‫ﻭﺍﻷﻭل‪ :‬ﻣﺟﺎﺯ ﻭﺿﻌﻲ ﯾﻧﺗﻅﻡ ﺍﻷﻗﺳﺎﻡ ﺍﻟﻣﺫﻛﻭﺭﺓ ﻓﻲ ﺍﻟﺗﻘﺳﯾﻡ‬
‫ﺍﻟﻣﺎﺭ ﺫﻛﺭﻩ ﺁﻧﻔﹰﺎ‪ ،‬ﺧﻼ ﺍﻻﺳﺗﻌﺎﺭﺓ ﻓﺈﻥ ﻓﯾﻬﺎ ﺧﻼﻓﹰﺎ ﺑﯾﻥ ﻋﻠﻣﺎﺀ‬
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‫ﺭﺳﺎﻟﺔ ﻓﻲ ﺗﻘﺳﯾﻡ ﺍﻟﻣﺟﺎﺯ‪...‬‬
‫ل ﺑﺭﺃﺳﻙ ﺇﻟﻲ‪ :‬ﺃﻱ ﺃﻣﻠﻪ‪ ،‬ﻭﻗﺎﻟﺕ ﺍﻟﻧﺎﻗﺔ‪ ،‬ﻭﻗﺎل‬ ‫ﻓﻣﺎل‪ ،‬ﻭﻗ ّ‬
‫ﺍﻟﺑﻌﯾﺭ")‪.(31‬‬
‫ﻭﻓﺭﻕ "ﺍﺑﻥ ﺟﻧﹼﻲ" ﺑﯾﻥ ﺍﻟﺣﻘﯾﻘﺔ ﻭﺍﻟﻣﺟﺎﺯ ﻓﻘﺎل‪" :‬ﺍﻟﺣﻘﯾﻘﺔ ﻣﺎ‬
‫ﺃﻗﺭ ﻓﻲ ﺍﻻﺳﺗﻌﻣﺎل ﻋﻠﻰ ﺃﺻل ﻭﺿﻌﻪ ﻓﻲ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﺍﻟﻣﺟﺎﺯ ﻣﺎ‬
‫ﻛﺎﻥ ﺑﺿﺩ ﺫﻟﻙ‪ ،‬ﻭﺇﻧﻣﺎ ﯾﻘﻊ ﺍﻟﻣﺟﺎﺯ ﻭﺗﻌﺩل ﺇﻟﯾﻪ ﻋﻥ ﺍﻟﺣﻘﯾﻘﺔ‬
‫ﻟﻣﻌﺎﻥ ﺛﻼﺙ‪ ،‬ﻭﻫﻲ ﺍﻻﺗﺳﺎﻉ ﻭﺍﻟﺗﻭﻛﯾﺩ ﻭﺍﻟﺗﺷﺑﯾﻪ‪ ،‬ﻓﺈﻥ ﻋﺩﻡ ﻫﺫﻩ‬
‫ﺍﻷﻭﺻﺎﻑ ﻛﺎﻧﺕ ﺍﻟﺣﻘﯾﻘﺔ ﺍﻟﺑﺗﹼﺔ")‪.(32‬‬
‫ﻭﻋﺩ "ﺍﺑﻥ ﺭﺷﯾﻕ" ﺍﻟﻣﺟﺎﺯ ﺩﻟﯾل ﺍﻟﻔﺻﺎﺣﺔ ﻭﺭﺃﺱ ﺍﻟﺑﻼﻏﺔ‬
‫ﻓﻘﺎل‪" :‬ﺍﻟﻌﺭﺏ ﻛﺛﯾﺭﺍ ﻣﺎ ﺗﺳﺗﻌﻣل ﺍﻟﻣﺟﺎﺯ ﻭﺗﻌﺩﻩ ﻣﻥ ﻣﻔﺎﺧﺭ‬
‫ﻛﻼﻣﻬﺎ‪ ،‬ﻓﺈﻧﻪ ﺩﻟﯾل ﺍﻟﻔﺻﺎﺣﺔ ﻭﺭﺃﺱ ﺍﻟﺑﻼﻏﺔ‪ ،‬ﻭﺑﻪ ﺑﺎﻧﺕ ﻟﻐﺗﻬﺎ‬
‫ﻋﻥ ﺳﺎﺋﺭ ﺍﻟﻠﻐﺎﺕ‪...‬ﻭﻣﺎ ﻋﺩﺍ ﺍﻟﺣﻘﺎﺋﻕ ﻣﻥ ﺟﻣﯾﻊ ﺍﻷﻟﻔﺎﻅ ﻟﻡ ﯾﻛﻥ‬
‫ﻣﺣﺎﻻﹰ ﻣﺣﺿﺎ ﻓﻬﻭ ﻣﺟﺎﺯ")‪.(33‬‬
‫ﻭﻗﺩ ﺃﺧﺫ ﻫﺫﺍ ﺍﻟﻔﻥ ﻣﻧﺯﻟﺗﻪ ﻭﺍﺳﺗﻘﺭﺕ ﻗﻭﺍﻋﺩﻩ ﻭﺃﺻﻭﻟﻪ ﻋﻧﺩﻣﺎ‬
‫ﻭﺿﻊ "ﻋﺑﺩ ﺍﻟﻘﺎﻫﺭ ﺍﻟﺟﺭﺟﺎﻧﻲ" ﻛﺗﺎﺑﯾﻪ "ﺩﻻﺋل ﺍﻹﻋﺟﺎﺯ"‬
‫ﻭ"ﻭﺃﺳﺭﺍﺭ ﺍﻟﺑﻼﻏﺔ" ﻓﻘﺩ ﻋﺭﻑ ﺍﻟﻣﺟﺎﺯ ﺑﻘﻭﻟﻪ‪" :‬ﻭﺃﻣﺎ ﺍﻟﻣﺟﺎﺯ ﻓﻛل‬
‫ﻛﻠﻣﺔ ﺃﺭﯾﺩ ﺑﻬﺎ ﻏﯾﺭ ﻣﺎ ﻭﻗﻌﺕ ﻟﻪ ﻓﻲ ﻭﺿﻊ ﻭﺍﺿﻌﻬﺎ ﻟﻣﻼﺣﻅﺔ‬
‫ﺑﯾﻥ ﺍﻟﺛﺎﻧﻲ ﻭﺍﻷﻭل ﻓﻬﻲ ﻣﺟﺎﺯ‪ ،‬ﻭﺇﻥ ﺷﺋﺕ ﻗﻠﺕ‪ :‬ﻛل ﻛﻠﻣﺔ‬
‫ﺟﺯﺕ ﺑﻬﺎ ﻣﺎ ﻭﻗﻌﺕ ﻟﻪ ﻓﻲ ﻭﺿﻊ ﺍﻟﻭﺍﺿﻊ ﺇﻟﻰ ﻣﺎ ﻟﻡ ﺗﻭﺿﻊ‬
‫ﻟﻪ‪ ،‬ﻣﻥ ﻏﯾﺭ ﺃﻥ ﺗﺳﺗﺄﻧﻑ ﻓﯾﻬﺎ ﻭﺿﻌﺎ ﻟﻣﻼﺣﻅﺔ ﺑﯾﻥ ﻣﺎ ﺗﺟﻭﺯ‬
‫ﺑﻬﺎ ﺇﻟﯾﻪ‪ ،‬ﻭﺑﯾﻥ ﺃﺻﻠﻬﺎ ﺍﻟﺫﻱ ﻭﺿﻌﺕ ﻟﻪ ﻓﻲ ﻭﺿﻊ ﻭﺍﺿﻌﻬﺎ‬
‫ﻓﻬﻲ ﻣﺟﺎﺯ")‪.(34‬‬
‫ﻭﻗﺳﻡ ﺍﻟﻣﺟﺎﺯ ﺇﻟﻰ ﻋﻘﻠﻲ ﻭﻟﻐﻭﻱ‪ ،‬ﻭﻓﺭﻕ ﺑﯾﻧﻬﻣﺎ‪ ،‬ﻭﺗﻭﺻل‬
‫ﺇﻟﻰ ﺃﻧﻪ "ﯾﻧﺑﻐﻲ ﺃﻥ ﺗﻌﻠﻡ ﺃﻥ ﺣﻘﻙ ﺇﻥ ﺃﺭﺩﺕ ﺃﻥ ﺗﻔﺿﻲ ﻓﻲ‬
‫ﺍﻟﺟﻣﻠﺔ ﺑﻣﺟﺎﺯ ﺃﻭ ﺣﻘﯾﻘﺔ ﺃﻥ ﺗﻧﻅﺭ ﺇﻟﯾﻬﺎ ﻣﻥ ﺟﻬﺗﯾﻥ‪ :‬ﺃﺣﺩﺍﻫﻣﺎ‪:‬‬
‫ﺃﻥ ﺗﻧﻅﺭ ﺇﻟﻰ ﻣﺎ ﻭﻗﻊ ﺑﻬﺎ ﻣﻥ ﺍﻹﺛﺑﺎﺕ ﺃﻫﻭ ﻓﻲ ﺣﻘﻪ ﻭﻣﻭﺿﻌﻪ‪،‬‬
‫ﺃﻡ ﻗﺩ ﺯﺍل ﻋﻥ ﺍﻟﻣﻭﺿﻊ ﺍﻟﺫﻱ ﯾﻧﺑﻐﻲ ﺃﻥ ﯾﻛﻭﻥ ﻓﯾﻪ‪ .‬ﻭﺍﻟﺛﺎﻧﯾﺔ‪ :‬ﺃﻥ‬
‫ﺗﻧﻅﺭ ﺇﻟﻰ ﺍﻟﻣﻌﻧﻰ ﺍﻟﻣﺛﺑﺕ‪ ،‬ﺃﻋﻧﻲ ﻣﺎ ﻭﻗﻊ ﻋﻠﯾﻪ ﺍﻹﺛﺑﺎﺕ‪ ،‬ﻛﺎﻟﺣﯾﺎﺓ‬
‫ﻓﻲ ﻗﻭﻟﻙ‪" :‬ﺃﺣﯾﺎ ﺍﷲ ﺯﯾﺩﺍ" ﺃﺛﺎﺑﺕ ﻫﻭ ﻋﻠﻰ ﺍﻟﺣﻘﯾﻘﺔ ﺃﻡ ﻗﺩ ﻋﺩل‬
‫ﺑﻪ ﻋﻧﻪ")‪. (35‬‬
‫ﻭﺍﺗﺑﻊ ﺍﻟﺭﺍﺯﻱ ﻋﺑﺩ ﺍﻟﻘﺎﻫﺭ ﺍﻟﺟﺭﺟﺎﻧﻲ ﻓﻲ ﺣﺩﯾﺛﻪ ﻋﻥ ﺍﻟﻣﺟﺎﺯ‬
‫ﻭﺃﻗﺳﺎﻣﻪ)‪ .(36‬ﻭﻋﺭﻑ ﺍﺑﻥ ﺍﻷﺛﯾﺭ ﺍﻟﻣﺟﺎﺯ ﺑﻘﻭﻟﻪ‪" :‬ﻫﻭ ﻣﺎ ﺃﺭﯾﺩ ﺑﻪ‬
‫ﻏﯾﺭ ﺍﻟﻣﻌﻧﻰ ﺍﻟﻣﻭﺿﻭﻉ ﻟﻪ ﻓﻲ ﺃﺻل ﺍﻟﻠﻐﺔ")‪ ،(37‬ﺛﻡ ﺟﺎﺀ‬
‫ﺍﻟﺳﻛﺎﻛﻲ ﻭﻋﺭﻓﻪ ﺑﺄﻧﻪ‪" :‬ﺍﻟﻛﻠﻣﺔ ﺍﻟﻣﺳﺗﻌﻣﻠﺔ ﻓﻲ ﻏﯾﺭ ﻣﺎ ﻫﻲ‬
‫ﻣﻭﺿﻭﻋﺔ ﻟﻪ ﺑﺎﻟﺗﺣﻘﯾﻕ ﺍﺳﺗﻣﺎﻻ ﻓﻲ ﺍﻟﻐﯾﺭ ﺑﺎﻟﻧﺳﺑﺔ ﺇﻟﻰ ﻧﻭﻉ‬
‫ﺣﻘﯾﻘﺗﻬﺎ ﻣﻊ ﻗﺭﯾﻧﺔ ﻣﺎﻧﻌﺔ ﻋﻥ ﺇﺭﺍﺩﺓ ﻣﻌﻧﺎﻫﺎ ﻓﻲ ﺫﻟﻙ ﺍﻟﻧﻭﻉ")‪.(38‬‬
‫ﻭﺑﯾﻥ ﺍﻟﻌﻠﻭﻱ ﺣﺩ ﺍﻟﻣﺟﺎﺯ ﻭﺃﻭﺿﺢ ﺗﻘﺳﯾﻣﺎﺗﻪ‪ ،‬ﻓﻘﺎل‪" :‬ﺍﻟﻣﺟﺎﺯ‬
‫ﻣﺎ ﺃﻓﺎﺩ ﻣﻌﻧﻰ ﻏﯾﺭ ﻣﺎ ﺍﺻﻁﻠﺢ ﻋﻠﯾﻪ ﻓﻲ ﺍﻟﻭﺿﻊ ﺍﻟﺫﻱ ﻭﻗﻊ ﻓﯾﻪ‬
‫ﺍﻟﺗﺧﺎﻁﺏ ﻟﻌﻼﻗﺔ ﺑﯾﻥ ﺍﻷﻭل ﻭﺍﻟﺛﺎﻧﻲ")‪.(39‬‬
‫ﻭﻗﺩ ﺣﺎﻭل ﺍﻟﺧﻁﯾﺏ ﺍﻟﻘﺯﻭﯾﻧﻲ ﻓﻲ "ﺍﻟﺗﻠﺧﯾﺹ" ﻭ"ﺍﻹﯾﺿﺎﺡ"‬
‫ﺍﻟﺧﺭﻭﺝ ﻋﻠﻰ ﺍﻟﻧﻬﺞ ﺍﻟﺫﻱ ﺧﻁﹼﻪ ﺍﻟﺟﺭﺟﺎﻧﻲ‪ ،‬ﻓﻘﺳﻡ ﺍﻟﻣﺟﺎﺯ ﺇﻟﻰ‬

‫ﺑﺎﻟﺣﺭﻑ )ﺃ(‪ ،‬ﻭﻗﺩ ﺟﻌﻠﺗﻬﺎ ﺑﻣﺛﺎﺑﺔ ﺍﻟﻧﺳﺧﺔ ﺍﻷﻡ ﻟﻭﺿﻭﺣﻬﺎ‬
‫ﻭﺗﻣﺎﻣﻬﺎ‪ ،‬ﻭﻣﻌﺩل ﺍﻷﺳﻁﺭ ﻓﻲ ﺍﻟﺻﻔﺣﺔ ﺍﻟﻭﺍﺣﺩﺓ ﺗﺳﻌﺔ‬
‫ﻋﺷﺭ ﺳﻁﺭﺍ‪ ،‬ﻭﯾﺣﺗﻭﻱ ﻛل ﺳﻁﺭ ﻋﻠﻰ ﺣﻭﺍﻟﻲ ﺇﺣﺩﻯ‬
‫ﻋﺷﺭﺓ ﻛﻠﻣﺔ ﺗﻘﺭﯾﺑﺎ‪ ،‬ﻭﻫﻲ ﻣﻛﺗﻭﺑﺔ ﺑﺧﻁ ﺍﻟﻧﺳﺦ‪ ،‬ﻭﺗﺗﻛﻭﻥ‬
‫ﻣﻥ ﺧﻣﺱ ﻭﺭﻗﺎﺕ‪.‬‬
‫‪ .2‬ﻧﺳﺧﺔ ﻣﺭﻛﺯ ﺍﻟﻣﻠﻙ ﻓﯾﺻل ﻟﻠﺑﺣﻭﺙ‪ ،‬ﻭﻫﻲ ﻣﺻﻭﺭﺓ ﻋﻥ‬
‫ﻧﺳﺧﺔ ﺍﻟﻣﻛﺗﺑﺔ ﺍﻟﺑﺭﯾﻁﺎﻧﯾﺔ ﺭﻗﻡ )‪ ،(9687/ 3-9‬ﻭﻗﺩ‬
‫ﺭﻣﺯﺕ ﻟﻬﺎ ﺑﺎﻟﺣﺭﻑ )ﺏ(‪ ،‬ﻭﻣﻌﺩل ﺍﻷﺳﻁﺭ ﻓﻲ ﺍﻟﺻﻔﺣﺔ‬
‫ﺍﻟﻭﺍﺣﺩﺓ ﻋﺷﺭﻭﻥ ﺳﻁﺭﺍ‪ ،‬ﻭﯾﺣﺗﻭﻱ ﻛل ﺳﻁﺭ ﻋﻠﻰ ﺣﻭﺍﻟﻲ‬
‫ﺛﻣﺎﻧﻲ ﻋﺷﺭﺓ ﻛﻠﻣﺔ ﺗﻘﺭﯾﺑﺎ‪ ،‬ﻭﻫﻲ ﻣﻛﺗﻭﺑﺔ ﺑﺧﻁ ﺍﻟﻧﺳﺦ‪،‬‬
‫ﻭﺗﺗﻛﻭﻥ ﻣﻥ ﺛﻼﺙ ﻭﺭﻗﺎﺕ‪.‬‬
‫‪ .3‬ﻧﺳﺧﺔ ﻣﺭﻛﺯ ﺍﻟﻣﻠﻙ ﻓﯾﺻل ﻟﻠﺑﺣﻭﺙ‪ ،‬ﻭﻫﻲ ﻣﺻﻭﺭﺓ ﻋ ـﻥ‬
‫ﻧﺳﺧﺔ ﺍﻟﻣﻛﺗﺑﺔ ﺍﻟﻣ ـﺣﻣﺩﯾﺔ ﺭﻗ ـﻡ )‪ ،(4178‬ﻭﻗﺩ ﺭﻣﺯﺕ‬
‫ﻟﻬﺎ ﺑﺎﻟﺣﺭﻑ )ﺝ(‪ ،‬ﻭﻣﻌﺩل ﺍﻷﺳﻁﺭ ﻓﻲ ﺍﻟﺻﻔﺣﺔ ﺍﻟﻭﺍﺣﺩﺓ‬
‫ﺳﺑﻌﺔ ﻋﺷﺭ ﺳﻁﺭﺍ‪ ،‬ﻭﯾﺣﺗﻭﻱ ﻛل ﺳﻁﺭ ﻋﻠﻰ ﺣﻭﺍﻟﻲ ﺗﺳﻊ‬
‫ﻛﻠﻣﺎﺕ ﺗﻘﺭﯾﺑﺎ‪ ،‬ﻭﻫﻲ ﻣﻛﺗﻭﺑﺔ ﺑﺧﻁ ﺍﻟﻧﺳﺦ‪ ،‬ﻭﺗﺗﻛﻭﻥ ﻣﻥ‬
‫ﺳﺑﻊ ﻭﺭﻗﺎﺕ‪.‬‬
‫ﻫ( ﻣﻧﻬﺞ ﺍﻟﺗﺣﻘﯾﻕ‪:‬‬
‫ﺃﻣﺎ ﻣﻧﻬﺞ ﺍﻟﺗﺣﻘﯾﻕ ﻓﺳﯾﻛﻭﻥ ﻋﻠﻰ ﺍﻟﻧﺣﻭ ﺍﻵﺗﻲ‪:‬‬
‫ﻗﺭﺍﺀﺓ ﻧﺳﺦ ﺍﻟﻣﺧﻁﻭﻁ ﻗﺭﺍﺀﺓ ﺩﻗﯾﻘﺔ ﻻﺧﺗﯾﺎﺭ ﻧﺳﺧﺔ ﺍﻷﺻل‪.‬‬
‫ﻣﻘﺎﺑﻠﺔ ﺍﻟﻧﺳﺦ ﺍﻷﺧﺭﻯ ﺑﺎﻟﻣﺧﻁﻭﻁ ﺍﻷﺻل‪.‬‬
‫ﺗﺧﺭﯾﺞ ﺍﻵﯾﺎﺕ ﺍﻟﻘﺭﺁﻧﯾﺔ ﻭﺍﻷﺣﺎﺩﯾﺙ ﺍﻟﻧﺑﻭﯾﺔ‪.‬‬
‫ﺗﺧﺭﯾﺞ ﺍﻷﺷﻌﺎﺭ ﻣﻥ ﺍﻟﺩﻭﺍﻭﯾﻥ ﻭﻛﺗﺏ ﺍﻷﺩﺏ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ‬
‫ﺷﻁﺭ ﺑﯾﺕ ﯾﺷﺎﺭ ﺇﻟﻰ ﺍﻟﺷﻁﺭ ﺍﻵﺧﺭ ﺑﻧﻘﻁ‪ ،‬ﻭﯾﻛﺗﺏ ﻓﻲ‬
‫ﺍﻟﺣﺎﺷﯾﺔ‪ :‬ﻭﺗﻣﺎﻣﻪ ﻛﺫﺍ‪...‬‬
‫‪ -‬ﯾﻌﺩ ﻛل ﺷﻁﺭ ﻣﻥ ﺍﻟﺭﺟﺯ ﺑﯾﺗﹰﺎ ﻣﺳﺗﻘﻼﹰ‪ ،‬ﻭﯾﻛﺗﺏ ﻭﺳﻁ‬
‫ﺍﻟﺻﻔﺣﺔ ﻓﻲ ﺳﻁﺭ ﻣﻧﻔﺭﺩ‪.‬‬
‫‪ -‬ﺇﺫﺍ ﺍﺧﺗﻠﻔﺕ ﺭﻭﺍﯾﺔ ﺍﻟﻣﺧﻁﻭﻁ ﻓﻲ ﺍﻷﺷﻌﺎﺭ ﻋﻥ ﺭﻭﺍﯾﺔ‬
‫ﺍﻟﺩﻭﺍﻭﯾﻥ ﺍﻟﻣﻁﺑﻭﻋﺔ ﺗﺛﺑﺕ ﺭﻭﺍﯾﺔ ﺍﻟﻣﺧﻁﻭﻁ ﺇﺫﺍ ﻛﺎﻧﺕ‬
‫ﺳﻠﯾﻣﺔ‪ ،‬ﻭﯾﻛﺗﺏ ﻓﻲ ﺍﻟﺣﺎﺷﯾﺔ ‪ :‬ﻓﻲ ﺍﻟﺩﯾﻭﺍﻥ ﻛﺫﺍ‪...‬‬
‫ﺍﺳﺗﺧﺩﺍﻡ ﺍﻷﻗﻭﺍﺱ‪:‬‬
‫‪ -‬ﺗﻭﺿﻊ ﺍﻵﯾﺎﺕ ﺍﻟﻛﺭﯾﻣﺔ ﺑﯾﻥ ﻣﺷﺟﺭﺗﯾﻥ ‪.‬‬
‫ﺗﻛﺗﺏ ﺍﻷﺣﺎﺩﯾﺙ ﺑﯾﻥ ﺇﺷﺎﺭﺗﻲ ﺗﻧﺻﯾﺹ ﻛﺑﯾﺭﺗﯾﻥ )) ((‪.‬‬
‫ﺗﻛﺗﺏ ﺳﺎﺋﺭ ﺍﻻﻗﺗﺑﺎﺳﺎﺕ ﺑﯾﻥ ﺇﺷﺎﺭﺗﻲ ﺗﻧﺻﯾﺹ ﺻﻐﯾﺭﺗﯾﻥ‪.‬‬
‫ﺗﻛﺗﺏ ﻛل ﺍﻟﺯﯾﺎﺩﺍﺕ ﺍﻟﺗﻲ ﯾﻘﺗﺿﯾﻬﺎ ﺍﻟﺳﯾﺎﻕ ﺑﯾﻥ ﻣﻌﻘﻔﺗﯾﻥ ][‪.‬‬
‫‪ -‬ﺗﺷﺭﺡ ﺍﻟﻣﻔﺭﺩﺍﺕ ﺍﻟﺻﻌﺑﺔ ﻭﺍﻟﻣﺻﻁﻠﺣﺎﺕ ﺷﺭﺣﺎ‬
‫ﻣﺧﺗﺻﺭﺍ ﻭﺗﻭﺛﻕ ﻓﻲ ﺍﻟﺣﺎﺷﯾﺔ‪.‬‬
‫ﺗﺻﺣﯾﺢ ﺍﻷﺧﻁﺎﺀ ﺍﻹﻣﻼﺋﯾﺔ ﺩﻭﻥ ﺍﻹﺷﺎﺭﺓ ﺇﻟﯾﻬﺎ ﻓﻲ‬
‫ﺍﻟﺣﺎﺷﯾﺔ‪ ،‬ﺃﻣﺎ ﺍﻷﺧﻁﺎﺀ ﺍﻟﻣﺧﻠﹼﺔ ﺑﺎﻟﻣﻌﻧﻰ ﻭﺍﻷﺧﻁﺎﺀ ﺍﻟﻠﻐﻭﯾﺔ‬
‫‪- 495 -‬‬
‫ﺩﺭﺍﺳﺎﺕ‪ ،‬ﺍﻟﻌﻠﻭﻡ ﺍﻹﻧﺳﺎﻧﯾﺔ ﻭﺍﻻﺟﺗﻣﺎﻋﯾﺔ‪ ،‬ﺍﻟﻣﺟﻠﹼﺩ ‪ ،38‬ﺍﻟﻌﺩﺩ ‪2011 ،2‬‬
‫ﺍﻟﺑﯾﺎﻥ‪ ،‬ﻭﺇﻧﻣﺎ ﻭﺻﻔﻧﺎ ﺍﻟﻣﺟﺎﺯ ﺍﻟﻣﺫﻛﻭﺭ ﺑﺎﻟﻭﺿﻌﻲ ﺩﻭﻥ ﺍﻟﻠﻐﻭﻱ‬
‫‪ -‬ﻛﻣﺎ ﻓﻌﻠﻪ ﻏﯾﺭﻧﺎ – ﻟﻌﺩﻡ ﺻﺩﻗﻪ ﻋﻠﻰ ﺍﻟﻣﺟﺎﺯ ﺍﻟﻌﺭﻓﻲ‬
‫ﻭﺍﻟﺷﺭﻋﻲ ﺑﺧﻼﻑ ﺍﻟﻭﺿﻌﻲ‪ ،‬ﻷﻥ ﺍﻟﻭﺿﻊ ﻋﻠﻰ ﺇﻁﻼﻗﻪ ﯾﻧﺗﻅﻡ‬
‫ﺍﻟﻭﺿﻊ ﺍﻟﻌﺭﻓﻲ ﻭﺍﻟﺷﺭﻋﻲ‪ ،‬ﻭﻣﻥ ﻋﺭﻑ ﺍﻟﻣﺟﺎﺯ ﻋﻠﻰ ﻭﺟﻪ‬
‫ﯾﺿﻡ ﺍﻷﻧﻭﺍﻉ ﺍﻟﺛﻼﺛﺔ‪ ،‬ﺛﻡ ﻭﺻﻔﻪ ﻋﻧﺩ ﺍﻟﺗﻘﺳﯾﻡ ﺑﺎﻟﻠﻐﻭﻱ ﻟﻡ ﯾﻛﻥ‬
‫ﻋﻠﻰ ﺑﺻﯾﺭﺓ‪.‬‬
‫ﻭﺍﻟﺛﺎﻧﻲ‪ :‬ﻣﺟﺎﺯ ﻋﻘﻠﻲ ﻛﺎﻹﻗﺑﺎل ﻭﺍﻹﺩﺑﺎﺭ ﻓﻲ ﻗﻭل"ﺍﻟﺧﻧﺳﺎﺀ‪:‬‬
‫)‪(45‬‬
‫ﻓﺈﻧﻣﺎ ﻫﻲ ﺇﻗﺑﺎل ﻭﺇﺩﺑﺎﺭ"‬ ‫‪................‬‬
‫ﻭﻭﻗﻑ "ﺍﺑﻥ ﻛﻣﺎل" ﻋﻧﺩ ﻓﺎﺋﺩﺓ ﺍﻟﻣﺟﺎﺯ‪ ،‬ﻭﺭﺃﻯ ﺃﻧﻬﺎ ﺗﻛﻣﻥ ﻓﻲ‬
‫ﻓﺎﺋﺩﺓ ﻋﺎﻣﺔ ﺗﺗﺿﻣﻥ ﺃﻧﻭﺍﻋﻪ ﻭﻫﻲ‪" :‬ﺯﯾﺎﺩﺓ ﺗﻘﺭﯾﺭ ﺍﻟﻣﻌﻧﻰ ﻓﻲ‬
‫ﺫﻫﻥ ﺍﻟﺳﺎﻣﻊ")‪ ،(46‬ﻭﺃﻛﹼﺩ ﺃﻥ "ﺍﻟﺳﻛﹼﺎﻛﻲ" ﻏﹶﻔِل ﻋﻧﻬﺎ ﺣﯾﻥ ﻗﺳﻡ‬
‫ﺍﻟﻣﺟﺎﺯ ﻣﻥ ﺣﯾﺙ ﺍﻟﻔﺎﺋﺩﺓ ﺇﻟﻰ ﻣﺗﺿﻣﻥ ﻟﻬﺎ ﻭﺧﺎلٍ ﻋﻧﻬﺎ)‪.(47‬‬
‫ﻭﯾﻣﻛﻥ ﺍﻟﻘﻭل ﺇﻥ ﻓﻲ ﻫﺫﻩ ﺍﻟﺭﺳﺎﻟﺔ ﺩﻋﻭﺓ ﻟﻠﺧﺭﻭﺝ ﻋﻠﻰ‬
‫ﻣﺩﺭﺳﺔ "ﺍﻟﺳﻛﹼﺎﻛﻲ" ﺍﻟﺑﻼﻏﯾﺔ ﺍﻟﺗﻲ ﻫﯾﻣﻧﺕ ﻋﻠﻰ ﺍﻟﺩﺭﺱ ﺍﻟﺑﻼﻏﻲ‬
‫ﻓﻲ ﺗﻠﻙ ﺍﻟﻣﺭﺣﻠﺔ‪ ،‬ﺑﺩﺀﺃً ﺑﻛﺗﺎﺑﻪ "ﻣﻔﺗﺎﺡ ﺍﻟﻌﻠﻭﻡ" ﻭﻣﻥ ﺛﻡ ﺷﺭﻭﺣﻪ‬
‫ﻭﺗﻠﺧﯾﺻﺎﺗﻪ‪ ،‬ﻭﻣﺣﺎﻭﻟﺔ ﻟﻼﻧﺗﻘﺎل ﻣﻥ ﺍﻟﺗﺄﺛﺭ ﺑﺎﻟﻣﻧﻁﻕ ﻭﺍﻟﻔﻠﺳﻔﺔ‬
‫ﻭﺍﻟﻌﻠﻭﻡ ﺍﻟﻌﻘﻠﯾﺔ ﺇﻟﻰ ﻓﻬﻡ ﺭﻭﺡ ﺍﻟﺑﻼﻏﺔ‪.‬‬
‫‪.1‬‬
‫‪.2‬‬ ‫ﺝ( ﻣﺻﺎﺩﺭ ﺍﻟﻣﺅﻟﻑ ﻓﻲ ﺭﺳﺎﻟﺗﻪ‪:‬‬
‫‪.3‬‬ ‫ﺍﻋﺗﻣﺩ ﺍﻟﻣﺅﻟﻑ ﻓﻲ ﺭﺳﺎﻟﺗﻪ ﻋﻠﻰ ﻣﺻﺎﺩﺭ ﻣﺗﻌﺩﺩﺓ ﻫﻲ‪:‬‬
‫‪.4‬‬ ‫ﺷﺭﺡ ﺩﯾﻭﺍﻥ ﺍﻟﺣﻣﺎﺳﺔ ﻟﻠﻣﺭﺯﻭﻗﻲ‪.‬‬
‫ﺩﻻﺋل ﺍﻹﻋﺟﺎﺯ ﻟﻌﺑﺩ ﺍﻟﻘﺎﻫﺭ ﺍﻟﺟﺭﺟﺎﻧﻲ‪.‬‬
‫ﺍﻟﻛﺷﺎﻑ ﻟﻠﺯﻣﺧﺷﺭﻱ‪.‬‬
‫ﺍﻟﻛﺷﻑ ﻋﻠﻰ ﺍﻟﻛﺷﺎﻑ ﻟﻌﻣﺭ ﺍﻟﻔﺎﺭﺳﻲ‪.‬‬
‫ﻣﻔﺗﺎﺡ ﺍﻟﻌﻠﻭﻡ ﻟﻠﺳﻛﹼﺎﻛﻲ‪.‬‬
‫ﺗﻠﺧﯾﺹ ﺍﻟﻣﻔﺗﺎﺡ ﻟﻠﺧﻁﯾﺏ ﺍﻟﻘﺯﻭﯾﻧﻲ‪.‬‬
‫ﺍﻟﻣﻁﻭل ﺷﺭﺡ ﺗﻠﺧﯾﺹ ﻣﻔﺗﺎﺡ ﺍﻟﻌﻠﻭﻡ ﻟﻠﺗﻔﺗﺎﺯﺍﻧﻲ‪.‬‬
‫ﺍﻟﺗﻠﻭﯾﺢ ﻟﻠﺗﻔﺗﺎﺯﺍﻧﻲ‪.‬‬
‫‪.5‬‬ ‫ﻛﺗﺏ ﻭ ﺭﺳﺎﺋل ﻟﻠﻣﺅﻟﻑ ﻧﻔﺳﻪ ﻭﻫﻲ‪ :‬ﺭﺳﺎﻟﺔ ﻓﻲ ﺍﻟﻣﺷﺎﻛﻠﺔ‪،‬‬
‫ﺭﺳﺎﻟﺔ ﻓﻲ ﺍﻟﺗﺿﻣﯾﻥ‪ ،‬ﺭﺳﺎﻟﺔ ﻓﻲ ﺗﻘﺳﯾﻡ ﺍﻻﺳﺗﻌﺎﺭﺓ‪ ،‬ﺣﺎﺷﯾﺔ‬
‫‪.6‬‬ ‫ﻋﻠﻰ ﺍﻟﺗﻠﻭﯾﺢ‪.‬‬
‫‪.7‬‬
‫‪.8‬‬ ‫ﺩ(‪ :‬ﻭﺻﻑ ﻧﺳﺦ ﺍﻟﻣﺧﻁﻭﻁ‪:‬‬
‫ﺍﻋﺗﻣﺩﺕ ﻓﻲ ﺗﺣﻘﯾﻕ ﻫﺫﻩ ﺍﻟﺭﺳﺎﻟﺔ ﻋﻠﻰ ﺛﻼﺙ ﻧﺳﺦ ﻫﻲ‪:‬‬
‫‪ .1‬ﻧﺳﺧﺔ ﻣﺭﻛﺯ ﺍﻟﻭﺛﺎﺋﻕ ﻭﺍﻟﻣﺧﻁﻭﻁﺎﺕ – ﺍﻟﺟﺎﻣﻌﺔ ﺍﻷﺭﺩﻧﯾﺔ‪،‬‬
‫‪.9‬‬ ‫ﺷﺭﯾﻁ ﺭﻗﻡ )‪ (295‬ﻣﺟﺎﻣﯾﻊ ﻣﻥ ﻭﺭﻗﺔ ‪ ،164-161‬ﻭﻫﻲ‬
‫ﻣﺻﻭﺭﺓ ﻋﻥ ﻧﺳﺧﺔ "ﺑﺭﻧﺳﺗﻭﻥ" ﺭﻗﻡ )‪ (95‬ﻭﻗﺩ ﺭﻣﺯﺕ ﻟﻬﺎ‬
‫ﺟﺑﺭ ﺇﺑﺭﺍﻫﯾﻡ ﺑﺭﻱ‬ ‫ﺭﺳﺎﻟﺔ ﻓﻲ ﺗﻘﺳﯾﻡ ﺍﻟﻣﺟﺎﺯ‪...‬‬

‫ﻧﻘﺹ‪.‬‬ ‫ﺍﻟﺑﯾﻧﺔ ﻓﯾﺷﺎﺭ ﺇﻟﯾﻬﺎ ﻓﻲ ﺍﻟﺣﺎﺷﯾﺔ ﻭﯾﺛﺑﺕ ﻣﺎ ﻫﻭ ﺻﺣﯾﺢ ﻓﻲ‬

‫‪ .12‬ﺗﻛﺗﺏ ﻋﺑﺎﺭﺓ "ﺑﯾﺎﺽ ﻓﻲ ﺍﻷﺻل" ﻓﻲ ﻛل ﺍﻟﻣﻭﺍﺿﻊ ﺍﻟﺗﻲ‬ ‫ﺍﻟﻣﺗﻥ‪.‬‬
‫ﺗﺭﻛﺕ ﺑﯾﺎﺿﺎ‪ ،‬ﻭﯾﺷﺎﺭ ﻓﻲ ﺍﻟﺣﺎﺷﯾﺔ ﺇﻟﻰ ﻣﻘﺩﺍﺭ ﺍﻟﺑﯾﺎﺽ‪،‬‬ ‫‪ -‬ﯾﺛﺑﺕ ﺭﺳﻡ ﺍﻟﺣﺭﻭﻑ ﺍﻟﻣﺗﻌﺎﺭﻑ ﺍﻟﯾﻭﻡ ﺩﻭﻥ ﺍﻹﺷﺎﺭﺓ ﻓﻲ‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﺕ ﺍﻟﻛﻠﻣﺔ ﻣﻁﻣﻭﺳﺔ ﺑﺎﻟﺣﺑﺭ ﺃﻭ ﺑﻔﻌل ﺍﻟﺗﺻﻭﯾﺭ‬ ‫ﺍﻟﺣﺎﺷﯾﺔ ﺇﻟﻰ ﺭﺳﻡ ﺍﻷﺻل‪.‬‬
‫ﯾﺷﺎﺭ ﺇﻟﻰ ﺫﻟﻙ ﺑﻌﺑﺎﺭﺓ "ﻣﻁﻣﻭﺳﺔ ﺑﺎﻟﺣﺑﺭ ﺃﻭ ﺑﻔﻌل‬ ‫‪ .10‬ﺇﺫﺍ ﻟﻡ ﯾﻬﺗﺩ ﺍﻟﻣﺣﻘﻕ ﺇﻟﻰ ﺍﺳﻡ ﺍﻟﺷﺎﻋﺭ ﯾﻛﺗﻔﻰ ﺑﺎﻟﻘﻭل‪ :‬ﻗﺎل‬
‫ﺍﻟﺗﺻﻭﯾﺭ"‪.‬‬ ‫ﺍﻟﺷﺎﻋﺭ‪.‬‬
‫‪ .13‬ﻟﻡ ﺃﺭ ﺿﺭﻭﺭﺓ ﻟﻠﺗﻌﺭﯾﻑ ﺑﺎﻷﻋﻼﻡ ﺍﻟﻣﺷﻬﻭﺭﺓ‪.‬‬ ‫‪ .11‬ﺗﻛﺗﺏ ﻋﺑﺎﺭﺓ "ﺳﻘﻁ ﻓﻲ ﺍﻷﺻل" ﻓﻲ ﻛل ﻣﻭﺿﻊ ﯾﺷﯾﺭ ﺇﻟﻰ‬

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 ‫ﺩﺭﺍﺳﺎﺕ‪ ،‬ﺍﻟﻌﻠﻭﻡ ﺍﻹﻧﺳﺎﻧﯾﺔ ﻭﺍﻻﺟﺗﻣﺎﻋﯾﺔ‪ ،‬ﺍﻟﻣﺟﻠﹼﺩ ‪ ،38‬ﺍﻟﻌﺩﺩ ‪2011 ،2‬‬

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‫ﺟﺑﺭ ﺇﺑﺭﺍﻫﯾﻡ ﺑﺭﻱ‬ ‫ﺭﺳﺎﻟﺔ ﻓﻲ ﺗﻘﺳﯾﻡ ﺍﻟﻣﺟﺎﺯ‪...‬‬

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 ‫ﺩﺭﺍﺳﺎﺕ‪ ،‬ﺍﻟﻌﻠﻭﻡ ﺍﻹﻧﺳﺎﻧﯾﺔ ﻭﺍﻻﺟﺗﻣﺎﻋﯾﺔ‪ ،‬ﺍﻟﻣﺟﻠﹼﺩ ‪ ،38‬ﺍﻟﻌﺩﺩ ‪2011 ،2‬‬
‫ﻭﺍﻟﻔﺎﺿل "ﺍﻟﺗﻔﺗﺎﺯﺍﻧﻲ" ﻟﻌﺩﻡ ﻓﺭﻗﻪ ﺑﯾﻥ ﺍﻟﻣﺟﺎﺯ ﺍﻟﻣﺭﻛﺏ ﺍﻟﺫﻱ‬
‫ﻻ ﺗﺟﻭﺯ ﻓﻲ ﻫﯾﺋﺗﻪ ﺑل ﻓﻲ ﻣﺎﺩﺗﻪ‪ ،‬ﻭﺍﻟﻣﺟﺎﺯ ﻓﻲ ﺍﻟﻬﯾﺋﺔ ﺍﻟﺗﺭﻛﯾﺑﯾﺔ‪،‬‬
‫ﺭﺩ ﻗﻭل ﺻﺎﺣﺏ ﺍﻟﺗﻠﺧﯾﺹ‪" :‬ﻭﺃﻣﺎ ﺍﻟﻣﺟﺎﺯ ﺍﻟﻣﺭﻛﺏ ﻓﻬﻭ ﺍﻟﻠﻔﻅ‬
‫ﺍﻟﻣﺳﺗﻌﻣل ﻓﯾﻣﺎ ﺷﺑﻪ ﺑﻣﻌﻧﺎﻩ ﺍﻷﺻﻠﻲ ﺗﺷﺑﯾﻪ ﺍﻟﺗﻣﺛﯾل ﻟﻠﻣﺑﺎﻟﻐﺔ‪ ،‬ﻛﻣﺎ‬
‫ﯾﻘﺎل ﻟﻠﻣﺗﺭﺩﺩ ﻓﻲ ﺃﻣﺭ‪" :‬ﺇﻧﹼﻲ ﺃﺭﺍﻙ ﺗﻘﺩﻡ ﺭﺟﻼﹰ ﻭﺗﺅﺧﹼﺭ ﺃﺧﺭﻯ‪،‬‬
‫ﻭﻫﺫﺍ ﯾﺳﻣﻰ ﻋﻠﻰ ﺳﺑﯾل ﺍﻻﺳﺗﻌﺎﺭﺓ‪ ،‬ﻭﻗﺩ ﯾﺳﻣﻰ ﺍﻟﺗﻣﺛﯾل‬
‫ﻣﻁﻠﻘﹰﺎ)‪ .(61‬ﺣﯾﺙ ﻗﺎل ﻓﻲ ﺷﺭﺣﻪ‪" :‬ﻭﻫﻬﻧﺎ ﺑﺣﺙ‪ ،‬ﻭﻫﻭ ﺃﻥ‬
‫ﺍﻟﻣﺟﺎﺯ ﺍﻟﻣﺭﻛﺏ ﻛﻣﺎ ﯾﻛﻭﻥ ﺍﺳﺗﻌﺎﺭﺓ ﻓﻘﺩ ﯾﻛﻭﻥ ﻏﯾﺭ ﺍﺳﺗﻌﺎﺭﺓ‪.‬‬
‫ﻭﺗﺣﻘﯾﻕ ﺫﻟﻙ ﺃﻥ ﺍﻟﻭﺍﺿﻊ ﻛﻣﺎ ﻭﺿﻊ ﺍﻟﻣﻔﺭﺩﺍﺕ ﻟﻣﻌﺎﻧﯾﻬﺎ ﺑﺣﺳﺏ‬
‫ﺍﻟﺷﺧﺹ‪ ،‬ﻛﺫﻟﻙ ﻭﺿﻊ ﺍﻟﻣﺭﻛﺑﺎﺕ ﻟﻣﻌﺎﻧﯾﻬﺎ ﺍﻟﺗﺭﻛﯾﺑﯾﺔ ﺑﺣﺳﺏ‬
‫ﺍﻟﻧﻭﻉ‪ ،‬ﻣﺛﻼﹰ ﻫﯾﺋﺔ ﺍﻟﺗﺭﻛﯾﺏ ﻓﻲ ﻧﺣﻭ‪ :‬ﺯﯾﺩ ﻗﺎﺋﻡ‪ ،‬ﻣﻭﺿﻭﻋﻪ‬
‫ﻟﻺﺧﺑﺎﺭ ﺑﺎﻹﺛﺑﺎﺕ‪ ،‬ﻓﺈﺫﺍ ﺍﺳﺗﻌﻣل ﺫﻟﻙ ﺍﻟﻣﺭﻛﺏ ﻓﻲ ﻏﯾﺭ ﻣﺎ ﻭﺿﻊ‬
‫ﻟﻪ‪ ،‬ﻓﻼ ﺑﺩ ﻭﺃﻥ ﯾﻛﻭﻥ ﺫﻟﻙ ﻟﻌﻼﻗﺔ ﺑﯾﻥ ﺍﻟﻣﻌﻧﯾﯾﻥ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺕ‬
‫ﺍﻟﻌﻼﻗﺔ ﺍﻟﻣﺷﺎﺑﻬﺔ ﻓﺎﺳﺗﻌﺎﺭﺓ‪ ،‬ﻭﺇﻻ ﻓﻐﯾﺭ ﺍﺳﺗﻌﺎﺭﺓ ﻛﻘﻭﻟﻪ )‪:(62‬‬
‫)‪(63‬‬
‫ﻫﻭﺍﻱَ ﻣﻊ ﺍﻟﺭﱠﻛﹾﺏِ ﺍﻟﯾﻣﺎﻧﯾﻥ ﯾﺻﻌﺩ‬
‫‪...................‬‬
‫ﻓﺈﻥ ﺍﻟﻣﺭﻛﺏ ﻣﻭﺿﻭﻉ ﻟﻺﺧﺑﺎﺭ ﻭﺍﻟﻐﺭﺽ ﻣﻧﻪ ﺇﻅﻬﺎﺭ‬
‫ﺍﻟﺗﺣﺯﻥ ﻭﺍﻟﺗﺣﺳﺭ‪ ،‬ﻓﺣﺻﺭ ﺍﻟﻣﺟﺎﺯ ﺍﻟﻣﺭﻛﺏ ﻓﻲ ﺍﻻﺳﺗﻌﺎﺭﺓ‬
‫ﻭﺗﻌﺭﯾﻔﻪ ﺑِﻡ ﺫﹸﻛﺭ ﻋﺩﻭل ﻋﻥ ﺍﻟﺻﻭﺍﺏ")‪ (64‬ﺇﻟﻰ ﻫﻧﺎ ﻛﻼﻣﻪ‪.‬‬
‫ﻭﺃﻧﺕ ﺑﻌﺩﻣﺎ ﻧﹸﺑﻬﺕﹶ ﻋﻠﻰ ﺍﻟﻔﺭﻕ ﺑﯾﻥ ﺍﻟﻣﺟﺎﺯ ﺍﻟﻣﺭﻛﺏ ﺑﺣﺳﺏ‬
‫ﺍﻟﻬﯾﺋﺔ ﺍﻟﺗﺭﻛﯾﺑﯾﺔ ﺑﺄﻥ ﺍﻟﺗﺟﻭﺯ ﻓﻲ ﺍﻷﻭل ﺑﺣﺳﺏ ﺍﻟﻣﺎﺩﺓ‪ ،‬ﻭﻓﻲ‬
‫ﺍﻟﺛﺎﻧﻲ ﺑﺣﺳﺏ ﺍﻟﻬﯾﺋﺔ‪ ،‬ﻭﻗﺩ)‪ (65‬ﻋﺭﻓﺕ ﺃﻥ ﻛﻼﻡ "ﺻﺎﺣﺏ‬
‫ﺍﻟﺗﻠﺧﯾﺹ" ﻓﻲ ﺍﻷﻭل ﺩﻭﻥ ﺍﻟﺛﺎﻧﻲ‪ ،‬ﻓﻘﺩ ﻭﻗﻔﺕ ﻋﻠﻰ ﺃﻥ ﺍﻟﻣﺧﹾﻁﺊ‬
‫ﻫﻭ ﺍﻟﻣﺧﹾﻁِﺊ‪ ،‬ﻧﻌﻡ ﻟﻡ ﯾﺻِﺏ"ﺻﺎﺣﺏ ﺍﻟﺗﻠﺧﯾﺹ"[)‪ (66‬ﻓﻲ ﺯﻋﻣﻪ‬
‫ﺍﻧﺣﺻﺎﺭ ﺍﻟﻣﺟﺎﺯ ﺍﻟﻣﺭﻛﺏ ﻓﻲ ﺍﻻﺳﺗﻌﺎﺭﺓ ﺍﻟﺗﻣﺛﯾﻠﯾﺔ ﻟﻣﺎ ﻋﺭﻓﺕ ﺃﻥ‬
‫ﺍﻟﻣﺟﺎﺯ ﺍﻟﻣﺭﺳل ﺍﻟﻣﻧﻘﻠﺏ ﻋﻥ ﺍﻟﻛﻧﺎﯾﺔ ﺃﯾﺿﺎ ﻣﻧﻪ‪.‬‬
‫)‪(67‬‬
‫ﻭﻛﺫﺍ ﻟﻡ ﯾﺻِﺏ ﻓﻲ ﻗﻭﻟﻪ‪":‬ﻭﻗﺩ ﯾﺳﻣﻰ ﺍﻟﺗﻣﺛﯾل ﻣﻁﻠﻘﹰﺎ" ﻷﻥ‬
‫ﺍﻟﻣﺳﻣﻰ ﺑﺎﻟﺗﻣﺛﯾل ﻣﻁﻠﻘﹰﺎ ]ﻫﻭ ﺍﻟﺗﺷﺑﯾﻪ ﺍﻟﺗﻣﺛﯾﻠﻲ ﻻ ﺍﻻﺳﺗﻌﺎﺭﺓ[)‪،(68‬‬
‫ﻓﺈﻧﻬﺎ ﻣﺳﻣﺎﺓ ﺑﺎﻟﺗﻣﺛﯾل ﻋﻠﻰ ﺳﺑﯾل ﺍﻻﺳﺗﻌﺎﺭﺓ ﻻ ﺑﺎﻟﺗﻣﺛﯾل ﻣﻁﻠﻘﹰﺎ‪.‬‬
‫ﻭﻗﻭل)‪" (69‬ﺻﺎﺣﺏ ﺍﻟﻣﻔﺗﺎﺡ" ﻓﻲ ﺍﻟﻧﻭﻉ ﺍﻟﺛﺎﻧﻲ ﻣﻥ ﺃﺻل‬
‫ﺍﻟﺗﺷﺑﯾﻪ‪" :‬ﻭﺍﻋﻠﻡ ﺃﻥ ﺍﻟﺗﺷﺑﯾﻪ ﻣﺗﻰ ﻛﺎﻥ ﻭﺟﻬﻪ ﻭﺻﻔﹰﺎ ﻏﯾﺭ‬
‫ﺣﻘﯾﻘﻲ‪،‬ﻭﻛﺎﻥ ﻣﻧﺗﺯﻋﺎ ﻣﻥ ﻋﺩﺓ ﺃﻣﻭﺭ ﺧﺹ ﺑﺎﺳﻡ ﺍﻟﺗﻣﺛﯾل ﻛﺎﻟﺫﻱ‬
‫)‪(55‬‬
‫ﻓﻲ ﻗﻭﻟﻪ)‪:(70‬‬
‫ﺩِ ﻓﺈﻥ ﺻﺑﺭﻙ ﻗﹶﺎﺗِﻠﹸﻪ‬ ‫ﻭﺍﺻﺑِﺭ ﻋﻠﻰ ﻣﺿﺽِ ﺍﻟﺣﺳﻭ‬
‫)‪(71‬‬
‫ﺇﻥ ﻟﹶﻡ ﺗﹶﺟِﺩ ﻣﺎ ﺗﹶﺄﻛﹸﻠﹸﻪ‬ ‫ﻛﺎﻟﻧ ـ ـﺎﺭِ ﺗﹶ ـﺄﻛﹸلُ ﻧﹶﻔﺳ ـﻬ ـﺎ‬
‫ﻭﺿﻊ ﻟﻪ ﻭﺿﻌﺎﹰ ﻧﻭﻋﯾﺎﹰ ﻣﺟﺎﺯ ﺑﺣﺳﺏ ﺍﻟﻬﯾﺋﺔ ﺍﻟﺗﺭﻛﯾﺑﯾﺔ ﻛﻘﻭﻟﻪ‬
‫ﻭﻗﻭﻟﻪ)‪ (72‬ﻓﻲ ﺗﺣﻘﯾﻕ ﺍﻻﺳﺗﻌﺎﺭﺓ ﺍﻟﺗﻣﺛﯾﻠﯾﺔ‪ ،‬ﺑﻌﺩ ﺍﻟﺗﻣﺛﯾل ﺑﻣﺎ‬
‫ﺫﻛﺭﻩ ﺻﺎﺣﺏ ﺍﻟﺗﻠﺧﯾﺹ‪" :‬ﻭﻫﺫﺍ ﻫﻭ ﺍﻟﺫﻱ ﻧﺳﻣﯾﻪ ﺍﻟﺗﻣﺛﯾل ﻋﻠﻰ‬
‫ﺳﺑﯾل ﺍﻻﺳﺗﻌﺎﺭﺓ ")‪ (73‬ﺻﺭﯾﺢ ﻓﯾﻣﺎ ﺫﻛﺭﻧﺎ‪.‬‬
‫‪- 499 -‬‬
‫ﻭ( ﺍﻟﻧﺹ ﺍﻟﻣﺣﻘﻕ‪:‬‬
‫ﺑﺳﻡ ﺍﷲ ﺍﻟﺭﺣﻣﻥ ﺍﻟﺭﺣﯾﻡ‬
‫]ﺍﻟﺣﻣﺩ ﻟﻭﻟﯾﻪ ﻭﺍﻟﺻﻼﺓ ﻋﻠﻰ ﻧﺑﯾﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺣﺑﻪ‪ ،‬ﺃﻣﺎ ﺑﻌﺩ‪:‬‬
‫)‪(48‬‬
‫ﻓﻬﺫﻩ ﺭﺳﺎﻟﺔ ﺭﺗﹼﺑﻧﺎﻫﺎ ﻓﻲ ﺗﻘﺳﯾﻡ ﺍﻟﻣﺟﺎﺯ[‬
‫ﻟﻣﺎ ﻛﺎﻥ ﻣﺩﺍﺭ ﺍﻟﺗﺟﻭﺯ ﻓﻲ ﺍﻟﻠﻔﻅ ﻣﻔﺭﺩﺍ ﻛﺎﻥ ﺃﻭ ﻣﺭﻛﺑﺎ ﻋﻠﻰ‬
‫ﺍﻟﻧﻘل ﻋﻣﺎ ﻭﺿﻊ ﻟﻪ‪ ،‬ﻭﻗﺩ ﺗﻘﺭﺭ ﻓﻲ ﻣﻭﺿﻌﻪ ﺍﻧﻘﺳﺎﻡ ﻭﺿﻌﻪ ﺇﻟﻰ‬
‫ﺷﺧﺻﻲ‪ ،‬ﻭﻫﻭ ﻭﺿﻊ ﻣﺎﺩﺗﻪ‪ ،‬ﻭﻧﻭﻋﻲ ﻭﻫﻭ ﻭﺿﻊ ﻫﯾﺋﺗﻪ‪ .‬ﻓﻼ‬
‫ﺟﺭﻡ ﺍﻧﻘﺳﻡ ﺍﻟﻣﺟﺎﺯ ﺑﺣﺳﺏ ﻫﺫﯾﻥ ﺍﻟﻭﺿﻌﯾﻥ ﺇﻟﻰ ﺃﺭﺑﻌﺔ ﺃﻗﺳﺎﻡ‪،‬‬
‫ﻷﻥ ﺍﻟﺗﺟﻭﺯ ﻻ ﯾﺧﻠﻭ ﻣﻥ ﺃﻥ ﯾﻛﻭﻥ ﺑﺣﺳﺏ ﺍﻟﻭﺿﻊ ﺍﻟﺷﺧﺻﻲ‬
‫ﺑﺄﻥ ﯾﻛﻭﻥ ﺍﻟﻣﻧﻘﻭل ﻋﻣﺎ ﻭﺿﻊ ﻟﻪ ﻣﺎﺩﺓ ﺍﻟﻠﻔﻅ‪ ،‬ﺃﻭ ﺑﺣﺳﺏ ﺍﻟﻭﺿﻊ‬
‫ﺍﻟﻧﻭﻋﻲ ﺑﺄﻥ ﯾﻛﻭﻥ ﺍﻟﻣﻧﻘﻭل ﻋﻣﺎ ﻭﺿﻊ ﻟﻪ ﻫﯾﺋﺔ‪ ،‬ﻭﻋﻠﻰ ﺍﻷﻭل ﻻ‬
‫ﯾﺧﻠﻭ ﻣﻥ ﺃﻥ ﺗﻛﻭﻥ ﺗﻠﻙ ﺍﻟﻣﺎﺩﺓ ﺍﻟﻣﻧﻘﻭﻟﺔ ﻋﻣﺎ ﻭﺿﻌﺕ ﻟﻪ ﻣﺎﺩﺓ‬
‫ﺍﻟﻣﻔﺭﺩ ﺃﻭ ﻣﺎﺩﺓ ﺍﻟﻣﺭﻛﺏ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺛﺎﻧﻲ ﻻ ﯾﺧﻠﻭ ﻣﻥ ﺃﻥ ﺗﻛﻭﻥ‬
‫ﺗﻠﻙ ﺍﻟﻬﯾﺋﺔ ﺍﻟﻣﻧﻘﻭﻟﺔ ﻋﻣﺎ ﻭﺿﻌﺕ ﻟﻪ ]ﻫﯾﺋﺔ ﺍﻟﻣﻔﺭﺩ ﺃﻭ[)‪ (49‬ﻫﯾﺋﺔ‬
‫ﺍﻟﻣﺭﻛﺏ‪.‬‬
‫ﻓﺎﻷﻗﺳﺎﻡ ﺃﺭﺑﻌﺔ‪:‬‬
‫ﺍﻷﻭل ﻣﻧﻬﺎ‪ :‬ﻭﻫﻭ ﺃﻥ ﯾﻛﻭﻥ ﺍﻟﻣﻧﻘﻭل ﻟﻔﻅﹰﺎ ﻣﻔﺭﺩﺍ‪ ،‬ﻭﺍﻟﻧﻘل‬
‫ﻋﻣﺎ ﻭﺿﻊ ﻟﻪ ﻭﺿﻌﺎ ﺷﺧﺻﯾﺎ ﻣﺟﺎﺯ ﻣﻔﺭﺩ‪ ،‬ﻭﺃﻣﺛﻠﺗﻪ ﺃﻛﺛﺭ ﻣﻥ‬
‫ﺃﻥ ﺗﹸﻌﺩ)‪.(50‬‬
‫ﻭﺍﻟﺛﺎﻧﻲ‪ :‬ﻭﻫﻭ ﺃﻥ ﯾﻛﻭﻥ ﺍﻟﻣﻧﻘﻭل ﻟﻔﻅﹰﺎ ﻣﺭﻛﺑﺎ‪ ،‬ﻭﺍﻟﻧﻘل ﻋﻣﺎ‬
‫ﻭﺿﻊ ﻟﻪ ﻭﺿﻌﺎ ﺷﺧﺻﯾﺎ ﻣﺟﺎﺯ ﻣﺭﻛﺏ‪ ،‬ﻭﻫﺫﺍ ﺍﻟﻘﺳﻡ ﻣﻥ ﺍﻟﻣﺟﺎﺯ‬
‫ﻻ ﯾﻭﺟﺩ ﺇﻻ ﻓﻲ ﺍﻻﺳﺗﻌﺎﺭﺓ ﺍﻟﺗﻣﺛﯾﻠﯾﺔ‪ ،‬ﻭﺍﻟﻣﺟﺎﺯ ﺍﻟﻣﺭﺳل‬
‫ﺍﻟﻣﻧﻘﻠﺏ)‪ (51‬ﻋﻥ ﺍﻟﻛﻧﺎﯾﺔ‪.‬‬
‫ﻭﺍﻟﺛﺎﻟﺙ‪ :‬ﻭﻫﻭ ﺃﻥ ﯾﻛﻭﻥ ﺍﻟﻣﻧﻘﻭل ﻟﻔﻅﹰﺎ ﻣﻔﺭﺩﺍ ﻭﺍﻟﻧﻘل ﻋﻣﺎ‬
‫ﻭﺿﻊ ﻟﻪ ﻭﺿﻌﺎ ﻧﻭﻋﯾﺎ ﻣﺟﺎﺯ ﻓﻲ ﺍﻟﺑﻧﺎﺀ ﻗﺎل "ﺍﻹﻣﺎﻡ ﺍﻟﻣﺭﺯﻭﻗﻲ"‬
‫ﻓﻲ ﺷﺭﺡ)‪ (52‬ﺍﻟﺣﻣﺎﺳﺔ‪:‬‬
‫‪......................‬‬ ‫)‪(53‬‬
‫ﻭﺃﺑﻐﹶﺽ ﺇﻟﻲ ﺑﺈﺗﯾﺎﻧﻬﺎ‬
‫"ﺑﺄﻧﻬﺎ ﺍﺳﺗﻌﯾﺭ ﻓﯾﻪ ﺍﻷﻣﺭ ﻟﻠﺧﺑﺭ ﻷﻥ ﻣﻌﻧﺎﻩ ﺍﻟﺗﻌﺟﺏ‪،‬ﻭﺍﻟﺗﻌﺟﺏ‬
‫ﺧﺑﺭ‪ ،‬ﻭﻫﻡ)‪ (54‬ﯾﺳﺗﻌﯾﺭﻭﻥ ﺍﻟﻣﺑﺎﻧﻲ ﻟﻠﻣﻌﺎﻧﻲ ﻛﻣﺎ ﯾﺳﺗﻌﯾﺭﻭﻥ‬
‫ﺍﻟﺟﻣل ﻭﺍﻟﻣﻔﺭﺩﺍﺕ‪ ،‬ﻭﻫﺫﺍ ﻛﻣﺎ ﯾﺳﺗﻌﺎﺭ ﺑﻧﺎﺀ ﺍﻟﺧﺑﺭ ﻟﻸﻣﺭ ﻛﻘﻭﻟﻪ‬
‫ﺗﻌﺎﻟﻰ‪﴿:‬ﻭﺍﻟﹾﻣﻁﹶﻠﻘﹶﺎﺕﹸ ﯾﺗﹶﺭﺑﱠﺻﻥ ﺑِﺄَﻧﹾ ﹸﻔﺳِﻬِﻥﱠ ﺛﹶﻼﺛﹶﺔﹶ ﻗﹸﺭﻭﺀٍ﴾‬
‫ﺍﻵﯾﺔ")‪ .(56‬ﺍﻧﺗﻬﻰ)‪ .(57‬ﻭﺍﺳﺗﻌﺎﺭﺓ ﺻﯾﻐﺔ ﺍﻟﻣﺎﺿﻲ ﻟﻠﻣﺳﺗﻘﺑل‬
‫ﻭﺑﺎﻟﻌﻛﺱ ﺃﯾﺿﺎﹰ ﻣﻥ ﺍﻟﻘﺳﻡ ﺍﻟﻣﺫﻛﻭﺭ‪.‬‬
‫ﻭﺍﻟﺭﺍﺑﻊ‪ :‬ﻭﻫﻭ ﺃﻥ ﯾﻛﻭﻥ ﺍﻟﻣﻧﻘﻭل ﻟﻔﻅﺎﹰ ﻣﺭﻛﺑﺎﹰ ‪ ,‬ﻭﺍﻟﻧﻘل ﻋﻣﺎ‬
‫ﺗﻌﺎﻟﻰ)‪﴿ :(58‬ﻗﹶﺎﻟﹶﺕﹾ ﺭﺏِّ ﺇِﻧِّﻲ ﻭﺿﻌﺗﹸﻬﺎ ﺃُﻧﹾﺛﹶﻰ﴾)‪ (59‬ﻓﺈﻥ ﻫﯾﺋﺔ ﻫﺫﻩ‬
‫ﺍﻟﺟﻣﻠﺔ ﻣﻭﺿﻭﻋﺔ ﻟﻺﺧﺑﺎﺭ‪ ،‬ﻭﻗﺩ ﺍﺳﺗﻌﯾﺭﺕ ﻹﻧﺷﺎﺀ)‪ (60‬ﺇﻅﻬﺎﺭ‬
‫ﺍﻟﺗﺣﺯﻥ‪.‬‬
 ‫ﺟﺑﺭ ﺇﺑﺭﺍﻫﯾﻡ ﺑﺭﻱ‬
‫ﻭﺍﻟﺛﺎﻧﻲ ﻣﻧﻬﻣﺎ‪ :‬ﺍﻻﺳﺗﻌﺎﺭﺓ ﺍﻟﺗﺻﺭﯾﺣﯾﺔ‪ ،‬ﻭﺇﻧﻣﺎ ﻗﯾﺩﻧﺎﻫﺎ‬
‫ﺑﺎﻟﺗﺻﺭﯾﺣﯾﺔ ﺍﺣﺗﺭﺍﺯﺍ ﻋﻥ ﺍﻻﺳﺗﻌﺎﺭﺓ ﺍﻟﻣﻛﻧﯾﺔ‪ ،‬ﻷﻧﻬﺎ ﻟﯾﺳﺕ ﻣﻥ‬
‫ﺃﻗﺳﺎﻡ ﺍﻟﻣﺟﺎﺯ‪ ،‬ﻭﺇﻥ ﺫﻫﺏ ﺇﻟﯾﻪ ﻭﻫﻡ"ﺻﺎﺣﺏ ﺍﻟﻣﻔﺗﺎﺡ"‪ (88‬ﻭﻣﻥ‬
‫ﻗﻠﹼﺩﻩ)‪ ،(89‬ﻋﻠﻰ ﻣﺎ ﺣﻘﻘﻧﺎﻩ ﻓﻲ "ﺭﺳﺎﻟﺗﻧﺎ ﺍﻟﻣﻌﻣﻭﻟﺔ ﻓﻲ ﺗﻘﺳﯾﻡ‬
‫ﺍﻻﺳﺗﻌﺎﺭﺓ")‪.(90‬‬
‫ﻭﺍﻟﺛﺎﻟﺙ ﻣﻧﻬﺎ‪ :‬ﺍﻻﺳﺗﻌﺎﺭﺓ ﺍﻟﺗﻬﻛﻣﯾﺔ‪ ،‬ﻓﺈﻥ ﻣﺑﻧﺎﻫﺎ ﻋﻠﻰ ﺗﻧﺯﯾل ﻣﺎ‬
‫ﺑﯾﻥ ﺍﻟﻣﺳﺗﻌﺎﺭ ﻣﻧﻪ ﻭﺍﻟﻣﺳﺗﻌﺎﺭ ﻟﻪ ﻣﻥ ﺍﻟﻣﺑﺎﯾﻧﺔ ﻣﻧﺯﻟﺔ ﺍﻟﻣﺷﺎﺑﻬﺔ‪.‬‬
‫ﻭﺍﻟﺭﺍﺑﻊ ﻣﻧﻪ‪ :‬ﺍﻟﻣﺟﺎﺯ ﺍﻟﻣﺭﺳل‪.‬‬
‫ﻭﺍﻟﺧﺎﻣﺱ‪ :‬ﺍﻟﻣﺷﺎﻛﻠﺔ )‪ ،(91‬ﻓﺈﻥ ﻣﺑﻧﺎﻫﺎ ﻋﻠﻰ ﺇﯾﻘﺎﻉ ﺍﻟﻣﺳﺗﻌﺎﺭ‬
‫ﻟﻪ ﻓﻲ ﺻﺣﺑﺔ ﺍﻟﻣﺳﺗﻌﺎﺭ ﻣﻧﻪ ﺃﻭ ﺿﺩﻩ‪ ،‬ﻭﻻ ﺑﺩ ﻣﻥ ﻫﺫﺍ ﺍﻟﺗﻌﻣﯾﻡ‪،‬‬
‫ﻭﻗﺩ ﻏﹶﻔِل ﻋﻧﻪ ﺻﺎﺣﺏ ﺍﻟﻣﻔﺗﺎﺡ ﻭﻣﻘﻠﹼﺩﻭﻩ ﻟﯾﻧﺗﻅﻡ ﻗﻭﻟﻪ ‪:‬‬
‫))ﻭﻛﺫﺏ ﺑﻁﻥ ﺃﺧﯾﻙ(()‪ .(92‬ﻗﺎل "ﺻﺎﺣﺏ ﺍﻟﻛﺷﻑ"‪" :(93‬ﻗﻭﻟﻪ‬
‫‪])) :‬ﻓﻘﺩ[ )‪ (94‬ﺻﺩﻕﹶ ﺍﷲُ ﻭﻛﺫﺏ ﺑﻁﻥ ﺃﺧﯾﻙ(( ﻣﻥ ﺑﺎﺏ‬
‫ﺍﻟﻣﺷﺎﻛﻠﺔ‪ ،‬ﻭ ﻟﻬﺫﺍ ﺃﺣﺳﻥ ﻣﻭﻗﻌﻪ ﺟﺩﺍ")‪ ،(95‬ﻭﻫﺫﺍ ﺍﻟﻧﻭﻉ ﻣﻥ‬
‫ﺍﻟﻣﺷﺎﻛﻠﺔ ﯾﺷﺑﻪ ﺍﻻﺳﺗﻌﺎﺭﺓ ﺍﻟﺗﻣﻠﯾﺣﯾﺔ ﺍﻟﺗﻲ ﻣﻥ ﻗﺑﯾل ﺍﻻﺳﺗﻌﺎﺭﺓ‬
‫ﺍﻟﺗﻬﻛﻣﯾﺔ‪ .‬ﺇﻧﻣﺎ ﺍﻟﻔﺭﻕ ﺑﯾﻧﻬﻣﺎ ﻓﻲ ﺍﻟﻘﺻﺩ ﺇﻟﻰ ﺍﻟﺳﺧﺭﯾﺔ ﻓﻲ ﺍﻟﺛﺎﻧﯾﺔ‬
‫ﺩﻭﻥ ﺍﻷﻭﻟﻰ‪ ،‬ﻣﻥ ﺣﯾﺙ ﺇﻥﱠ ﻣﺩﺍﺭ ﺍﻟﻣﺷﺎﻛﻠﺔ ﻋﻠﻰ ﺗﻧﺯﯾل ﺻﺣﺑﺔ‬
‫ﺍﻟﺿﺩ ﻣﻧﺯﻟﺔ ﺻﺣﺑﺔ ﺍﻟﺷﻛل‪ ،‬ﻭﻣﺩﺍﺭ ﺍﻻﺳﺗﻌﺎﺭﺓ ﺍﻟﻣﺫﻛﻭﺭﺓ ﻋﻠﻰ‬
‫ﺗﻧﺯﯾل ﻋﻼﻗﺔ ﺍﻟﺗﺿﺎﺩ ﻣﻧﺯﻟﺔ ﻋﻼﻗﺔ ﺍﻟﺗﻧﺎﺳﺏ ﻭﺍﻟﺗﺷﺎﺑﻪ‪.‬‬
‫ﻭﻣﻥ ﺭﺍﻡ ﺯﯾﺎﺩﺓ ﺗﺣﻘﯾﻕ ﻓﻲ ﻫﺫﺍ ﺍﻟﻣﻘﺎﻡ ﻓﻠﯾﻧﻅﺭ "ﺭﺳﺎﻟﺗﻧﺎ‬
‫ﺍﻟﻣﻌﻣﻭﻟﺔ ﻓﻲ "ﺍﻟﻣﺷﺎﻛﻠﺔ)‪ (96‬ﻓﻲ ﺳﻠﻙ ﺍﻟﻣﻁﺎﻟﻌﺔ")‪ (97‬ﻭﻋﻠﻰ ﺗﻘﺩﯾﺭ‬
‫ﺃﻥ ﻻ ﯾﻛﻭﻥ ﺍﻟﻣﻌﻧﻰ ﺍﻟﺣﻘﯾﻘﻲ ﻣﺗﻌﺫﹼﺭﺍ ﻻ ﯾﺧﻠﻭ ﻣﻥ ﺃﻥ ﯾﻛﻭﻥ‬
‫ﺍﻟﻣﻌﻧﻰ ﺍﻟﺣﻘﯾﻘﻲ ﺩﺍﺧﻼﹰ ﻓﻲ ﺍﻟﻣﻌﻧﻰ ﺍﻟﻣﺟﺎﺯﻱ ﺃﻭﻻ‪ ،‬ﻭﻋﻠﻰ ﺍﻷﻭل‬
‫ﻻ ﯾﺧﻠﻭ ﻣﻥ ﺃﻥ ﯾﻛﻭﻥ ﺩﺧﻭﻟﻪ ﻓﯾﻪ ﺩﺧﻭل ﺍﻟﺟﺯﺋﻲ ﺗﺣﺕ ﺍﻟﻛﻠﻲ‪،‬‬
‫]ﻭﺩﺧﻭل ﺍﻟﺟﺯﺋﻲ ﺗﺣﺕ ﺍﻟﻛﻠﻲ[)‪ ،(98‬ﻭﺍﻷﻭل ﻣﻥ ﻫﺫﻩ ﺍﻷﻗﺳﺎﻡ‪:‬‬
‫ﺍﻟﺗﺿﻣﯾﻥ‪ ،‬ﻭﺗﻔﺻﯾل ﺍﻟﻛﻼﻡ ﻓﯾﻪ ﯾﺭﺩ ﺍﻷﻭﻫﺎﻡ ﻓﻲ ﺍﻟﺭﺳﺎﻟﺔ ﺍﻟﺗﻲ‬
‫ﻋﻣﻠﻧﺎﻫﺎ ﻓﻲ ﺗﺣﻘﯾﻘﻪ)‪ ،(99‬ﻭﺍﻟﺛﺎﻧﻲ ﻣﻧﻬﺎ ﻋﻣﻭﻡ ﺍﻟﻣﺟﺎﺯ‪ ،‬ﻭﺗﻔﺻﯾﻠﻪ‬
‫ﯾﻁﻠﺏ ﻣﻥ ﺍﻟﺣﻭﺍﺷﻲ ﺍﻟﺗﻲ ﻋﻠﹼﻘﻧﺎﻫﺎ ﻋﻠﻰ "ﺍﻟﺗﻠﻭﯾﺢ")‪ ،(100‬ﻭﺍﻟﺛﺎﻟﺙ‪:‬‬
‫ﻭﻫﻭ ﺍﻟﺫﻱ ﻻ ﺩﺧﻭل ﻓﯾﻪ ﻟﻠﻣﻌﻧﻰ ﺍﻟﺣﻘﯾﻘﻲ ﻓﻲ ﺍﻟﻣﻌﻧﻰ ﺍﻟﻣﺟﺎﺯﻱ‬
‫ﺃﺻﻼﹰ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻪ ﻧﻭﻉ ﺩﺧل ﻓﻲ ﺇﺭﺍﺩﺓ ﺍﻟﻛﻧﺎﯾﺔ‪ ،‬ﻓﺈﻥ ﻣﺑﻧﺎﻫﺎ‬
‫ﻋﻠﻰ ﺇﺭﺍﺩﺓ ﺍﻟﻣﻌﻧﻰ ﺍﻟﻣﺟﺎﺯﻱ ﻣﻊ ﺍﻟﻘﺻﺩ ﻓﻲ ﺍﻟﺟﻣﻠﺔ ﺇﻟﻰ ﺍﻟﻣﻌﻧﻰ‬
‫ﺍﻟﺣﻘﯾﻘﻲ ﻣﻥ ﺍﻟﺧﺎﺭﺝ‪ ،‬ﻟﻼﻧﺗﻘﺎل ﻣﻧﻪ ﺍﻟﻰ ﺫﻟﻙ ﺍﻟﻣﻌﻧﻰ ﺍﻟﻣﺟﺎﺯﻱ‬
‫ﺍﻟﻣﺭﺍﺩ‪ .‬ﻓﺎﻓﻬﻡ ﻭﺍﷲ ﺍﻟﻬﺎﺩﻱ ﺇﻟﻰ ﺳﺑﯾل ﺍﻟﺭﺷﺎﺩ‪.‬‬
‫)‪(102‬‬
‫ﺍﺧﺗﺭﻋﻧﺎﻩ ﺃﯾﺿﺎ‬ ‫]ﻭﻟﻠﻣﺟﺎﺯ ﺗﻘﺳﯾﻡ ﺑﻭﺟﻪ)‪ (101‬ﺁﺧﺭ[‬
‫ﻭﻫﻭ‪ :‬ﺃﻥ ﺍﻟﻠﻔﻅ ﺍﻟﺫﻱ ﺍﻋﺗﺑﺭ ﻓﯾﻪ ﺍﻟﺗﺟﻭﺯ ﻻ ﯾﺧﻠﻭ ﻣﻥ ﺃﻥ ﯾﻛﻭﻥ‬
‫ﻣﻧﻘﻭﻻ ﻋﻣﺎ ﻭﺿﻊ ﻟﻪ ﺃﻭ ﻻ ﯾﻛﻭﻥ ﻣﻧﻘﻭﻻ ﻋﻧﻪ‪ ،‬ﺑل ﺛﺎﺑﺗﹰﺎ ﻓﯾﻪ‬
‫ﻣﺗﻘﺭﺭﺍ‪:‬‬
‫ﻭﺍﻷﻭل‪ :‬ﻣﺟﺎﺯ ﻭﺿﻌﻲ ﯾﻧﺗﻅﻡ ﺍﻷﻗﺳﺎﻡ ﺍﻟﻣﺫﻛﻭﺭﺓ ﻓﻲ ﺍﻟﺗﻘﺳﯾﻡ‬
‫ﺍﻟﻣﺎﺭ ﺫﻛﺭﻩ ﺁﻧﻔﹰﺎ‪ ،‬ﺧﻼ ﺍﻻﺳﺗﻌﺎﺭﺓ ﻓﺈﻥ ﻓﯾﻬﺎ ﺧﻼﻓﹰﺎ ﺑﯾﻥ ﻋﻠﻣﺎﺀ‬
‫ﺍﻟﺑﯾﺎﻥ‪ ،‬ﻭﺫﻫﺏ ﺍﻷﻛﺛﺭﻭﻥ ﺇﻟﻰ ﺃﻧﻬﺎ ﻣﻧﻘﻭﻟﺔ ﻋﻥ ﺍﻟﻣﻌﻧﻰ ﺍﻟﻭﺿﻌﻲ‪،‬‬
‫‪- 500 -‬‬
‫ﺭﺳﺎﻟﺔ ﻓﻲ ﺗﻘﺳﯾﻡ ﺍﻟﻣﺟﺎﺯ‪...‬‬
‫ﻭﯾﻭﺍﻓﻘﻪ ﻛﻼﻡ "ﺻﺎﺣﺏ ﺍﻟﻛﺷﺎﻑ"ﺣﯾﺙ ﻗﺎل ﻓﻲ ﺗﻔﺳﯾﺭ ﻗﻭﻟﻪ‬
‫ﺗﻌﺎﻟﻰ‪﴿ :‬ﻣﺛﹶﻠﹸﻬﻡ ﻛﹶﻣﺛﹶلِ ﺍﻟﺫِﻱ ﺍﺳﺗﹶﻭﻗﹶﺩ ﻧﹶﺎﺭﺍ﴾)‪ (74‬ﺍﻵﯾﺔ‪ .‬ﺑﻌﺩ‬
‫ﺗﺣﻘﯾﻘﻪ‪":‬ﺇﻥ ﺍﻟﻣﺛﺎﻟﯾﻥ ﻛﻠﯾﻬﻣﺎ ﻣﻥ ﺑﺎﺏ ﺍﻟﺗﺷﺑﯾﻪ ﺩﻭﻥ‬
‫ﺍﻻﺳﺗﻌﺎﺭﺓ‪،‬ﻭﺍﻟﺻﺣﯾﺢ ﺍﻟﺫﻱ ﻋﻠﯾﻬﻌﻠﻣﺎﺀ ﺍﻟﺑﯾﺎﻥ ﻻ ﯾﺗﺧﻁﹼﻭﻧﻪ‪ :‬ﺇﻥ‬
‫ﺍﻟﺗﻣﺛﯾﻠﯾﻥ ﺟﻣﯾﻌﺎ ﻣﻥ ﺟﻣﻠﺔ ﺍﻟﺗﻣﺛﯾﻼﺕ ﺍﻟﻣﺭﻛﺑ ـﺔ ﺩﻭﻥ‬
‫ﺍﻟﻣﻔﺭﺩﺓ")‪.(75‬‬
‫ﻭﻗﺎل ﺻﺎﺣﺏ ﺍﻟﻣﻔﺗﺎﺡ ﻓﻲ ﺁﺧﺭ ﺑﺣﺙ ﺍﻟﺗﺷﺑﯾﻪ ﺍﻟﺗﻣﺛﯾﻠﻲ‪" :‬ﺛﻡ‬
‫ﺇﻥﱠ ﺍﻟﺗﺷﺑﯾﻪ ﺍﻟﺗﻣﺛﯾﻠﻲ ﻣﺗﻰ ﻓﹶﺷﹶﻰ ﺍﺳﺗﻌﻣﺎﻟﻪ ﻋﻠﻰ ﺳﺑﯾل ﺍﻻﺳﺗﻌﺎﺭﺓ‬
‫ﻻ ﻏﯾﺭ ﯾﺳﻣﻰ)‪ (76‬ﻣﺛﻼﹰ")‪.(77‬‬
‫ﻭﻛﺎﻥ "ﺻﺎﺣﺏ ﺍﻟﺗﻠﺧﯾﺹ"ﻟﻡ ﯾﻔﹼﺭﻕ ﺑﯾﻥ ﻋﺑﺎﺭﺓ ﺍﻟﺗﻣﺛﯾل‬
‫ﻭﻋﺑﺎﺭﺓ ﺍﻟﻣﺛل ﻓﻘﺎل‪" :‬ﻭﻗﺩ ﯾﺳﻣﻰ ﺍﻟﺗﻣﺛﯾل")‪ (78‬ﻭﻛﺎﻥ ﺣﻘﻪ ﯾﻘﻭل‪:‬‬
‫ﻭﻗﺩ ﯾﺳﻣﻰ ﺍﻟﻣﺛل‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺣﻁﺕ ﺑﻣﺎ ﺗﻠﻭﻧﺎﻩ ﻓﻘﺩ ﻭﻗﻔﺕ ﻣﺎ ﻓﻲ ﺗﻘﺳﯾﻡ ﺍﻟﻣﺟﺎﺯ‬
‫ﺍﻟﻭﺍﻗﻊ ﻓﻲ ﺍﻟﻣﻔﺗﺎﺡ ﻭﺍﻟﺗﻠﺧﯾﺹ ﻣﻥ ﺍﻟﻘﺻﻭﺭ‪ ،‬ﺣﯾﺙ ﻟﻡ ُﯾﺫﻛﺭ ﻓﯾﻪ‬
‫ﺍﻟﺛﺎﻟﺙ ﻭﺍﻟﺭﺍﺑﻊ ﻣﻥ ﺃﻗﺳﺎﻣﻪ‪ ،‬ﺑل ﺃُﺩﺭﺝ ﺍﻷﻭل ﻣﻧﻬﻣﺎ ﻓﻲ ﻧﻭﻉ‬
‫ﺇﺧﺭﺍﺝ ﺍﻟﻛﻼﻡ ﻻ ﻋﻠﻰ ﻣﻘﺗﺿﻰ ﺍﻟﻅﺎﻫﺭ‪ ،‬ﻭﺫﹸﻛﺭ ﻓﻲ ﺁﺧﺭ ﻗﺎﻧﻭﻥ‬
‫ﺍﻟﻁﻠﺏ ﻋﻠﻰ ﺍﻹﺟﻣﺎل‪ ،‬ﻗﺎل ﺻﺎﺣﺏ ﺍﻟﻣﻔﺗﺎﺡ‪" :‬ﻭﺍﻋﻠﻡ ﺃﻥ ﺍﻟﻁﻠﺏ‬
‫ﻛﺛﯾﺭ ﻣﺎ ﯾﺧﺭﺝ ﻻ ﻋﻠﻰ ﻣﻘﺗﺿﻰ ﺍﻟﻅﺎﻫﺭ‪ ،‬ﻭﻛﺫﻟﻙ ﺍﻟﺧﺑﺭ ﻓﯾﺫﻛﺭ‬
‫ﺃﺣﺩﻫﻣﺎ ﻓﻲ ﻣﻭﺿﻊ ﺍﻵﺧﺭ")‪ .(79‬ﺛﻡ ﺃﻭﺭﺩ ﺃﻣﺛﻠﺔ ﻣﺭﺟﻌﻬﺎ ﺇﻟﻰ‬
‫ﺍﻟﺗﺟﻭﺯ ﻓﻲ ﺍﻟﺑﻧﺎﺀ)‪ ،(81)"(80‬ﻭﻋﺑﺭ ﻋﻥ ﺍﻟﺛﺎﻧﻲ ﺑﺎﻟﻣﺗﻭﻟﹼﺩ ﻋﻥ ﺃﻧﻭﺍﻉ‬
‫ﺍﻟﻁﻠﺏ‪،‬ﺣﯾﺙ ﻗﺎل ﺑﻌﺩ ﺗﻔﺳﯾﺭﻩ ﻭﺑﯾﺎﻥ ﺍﻧﻘﺳﺎﻣﻪ ﺇﻟﻰ ﺍﻷﻗﺳﺎﻡ‬
‫ﺍﻟﺧﻣﺳﺔ‪" :‬ﻓﺑﺎﻟﺣﺭﻱ ﺃﻥ ﯾﺑﯾﻥ ﻛﯾﻑ ﯾﺗﻔﺭﻉ ﻋﻥ ﻫﺫﻩ ﺍﻷﺑﻭﺍﺏ‬
‫ﺍﻟﺧﻣﺳﺔ)‪ :(82‬ﺍﻟﺗﻣﻧﹼﻲ ﺍﻻﺳﺗﻔﻬﺎﻡ ﻭﺍﻷﻣﺭ ﻭﺍﻟﻧﻬﻲ ﻭﺍﻟﻧﺩﺍﺀ ﻭﻣﺎ‬
‫ﯾﺗﻔﺭﻉ ﻋﻠﻰ ﺳﺑﯾل ﺍﻟﺟﻣﻠﺔ")‪ (83‬ﺛﻡ ﺃﻭﺭﺩ ﺃﻣﺛﻠﺔ ﻣﺭﺟﻌﻬﺎ ﺇﻟﻰ‬
‫ﺍﻟﺗﺟﻭﺯ ﻓﻲ ﺍﻟﻬﯾﺋﺔ ﺍﻟﺗﺭﻛﯾﺑﯾﺔ)‪.(84‬‬
‫ﺛﻡ ﺇﻥﱠ ﻟﻠﻣﺟﺎﺯ ﺗﻘﺳﯾﻡ ﺁﺧﺭ ﺗﻔﺭﺩﺕ ﺑﻪ ﺃﯾﺿﺎ‪ :‬ﻭﻫﻭ ﺃﻥ ﺍﻟﻠﻔﻅ‬
‫ﺍﻟﻣﺟﺎﺯﻱ ﻻ ﯾﺧﻠﻭ ]ﻣﻥ ﺃﻥ ﯾﻛﻭﻥ ﻣﻌﻧﺎﻩ ﺍﻟﺣﻘﯾﻘﻲ ﻣﺗﻌﺫﹼﺭﺍ ﺃﻭﻻ‪،‬‬
‫ﻭﻋﻠﻰ ﺍﻷﻭل ﻻ ﯾﺧﻠﻭ[)‪ (85‬ﻣﻥ ﺃﻥ ﺗﻛﻭﻥ ﺍﻟﻌﻼﻗﺔ ﺑﯾﻥ ﺍﻟﻣﻌﻧﻰ‬
‫ﺍﻟﺣﻘﯾﻘﻲ ﻭﺍﻟﻣﻌﻧﻰ ﺍﻟﻣﺟﺎﺯﻱ ﺍﻟﻣﺻﺣﺣﺔ ﻟﻼﻧﺗﻘﺎل)‪ (86‬ﻭﺍﻻﺳﺗﻌﻣﺎل‬
‫ﻋﻼﻗﺔ ﺍﻟﻣﺷﺎﺑﻬﺔ ﺑﯾﻧﻬﻣﺎ ﺃﻭ ﻏﯾﺭﻫﻣﺎ‪ ،‬ﻭﻋﻠﻰ ﺍﻷﻭل ﻻ ﯾﺧﻠﻭ ﻣﻥ‬
‫ﺃﻥ ﺗﻛﻭﻥ ]ﺗﻠﻙ[)‪ (87‬ﺍﻟﻌﻼﻗﺔ ﺗﺣﻘﯾﻘﯾﻪ ﺃﻭ ﺗﻧﺯﯾﻠﯾﺔ‪ ،‬ﻭﻋﻠﻰ ﺗﻘﺩﯾﺭ‬
‫ﻛﻭﻧﻬﺎ ﺗﺣﻘﯾﻘﯾﻪ ﻻ ﯾﺧﻠﻭ ﻣﻥ ﺃﻥ ﯾﻛﻭﻥ ﻟﻔﻅ ﺍﻟﻣﺷﺑﻪ ﺑﻪ ﻭﺍﺣﺩﺍ ﻛﺄﻥ‬
‫ﺃﻭ ﻣﺗﻌﺩﺩﺍ ﻣﻧﻘﻭﻻ ًﻋﻥ ﻣﻔﻬﻭﻣﻪ ﺍﻟﻭﺿﻌﻲ ﺃﻭ ﻻ ﯾﻛﻭﻥ ﻣﻧﻘﻭﻻﹰ‬
‫ﻋﻧﻪ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺛﺎﻧﻲ ﻻ ﯾﺧﻠﻭ ﻣﻥ ﺃﻥ ﺗﻛﻭﻥ ﺗﻠﻙ ﺍﻟﻌﻼﻗﺔ ﻣﻌﻧﻭﯾﺔ‬
‫ﺃﺻﻠﯾﺔ ﺃﻭ ﻟﻔﻅﯾﺔ ﻣﺧﺗﺭﻋﺔ‪.‬‬
‫ﻭﺍﻷﻭل ﻣﻥ ﻫﺫﻩ ﺍﻷﻗﺳﺎﻡ‪ :‬ﺍﻟﺗﺷﺑﯾﻪ ﺍﻟﺑﻠﯾﻎ ﺍﻟﻣﻧﻘﺳﻡ ﺑﺣﺳﺏ‬
‫ﺍﻟﻭﺣﺩﺓ ﻓﻲ ﻟﻔﻅ ﺍﻟﻣﺷﺑﻪ ﺑﻪ‪ ،‬ﻭﺍﻟﺗﻌﺩﺩ ﺇﻟﻰ ﺍﻟﺗﺷﺑﯾﻪ ﺍﻟﻣﻠﺗﺑﺱ‬
‫ﺑﺎﻻﺳﺗﻌﺎﺭﺓ ﺍﻟﺗﺻﺭﯾﺣﯾﺔ ﻭﺇﻟﻰ ﺍﻟﺗﺷﺑﯾﻪ ﺍﻟﺗﻣﺛﯾﻠﻲ‪ ،‬ﻓﺈﻥ ﻟﻔﻅ ﺍﻟﻣﺷﺑﻪ‬
‫ﺑﻪ ﻓﻲ ﻛل ﻭﺍﺣﺩ ﻣﻥ ﻫﺫﯾﻥ ﺍﻟﺗﺷﺑﯾﻬﯾﻥ ﻣﻧﻘﻭل ﻋﻣﺎ ﻭﺿﻊ ﻟﻪ ﻋﻠﻰ‬
‫ﻣﺎ ﺣﻘﹼﻘﻧﺎﻩ ﻓﻲ ﻣﻭﺿﻌﻪ‪.‬‬
 ‫ﺩﺭﺍﺳﺎﺕ‪ ،‬ﺍﻟﻌﻠﻭﻡ ﺍﻹﻧﺳﺎﻧﯾﺔ ﻭﺍﻻﺟﺗﻣﺎﻋﯾﺔ‪ ،‬ﺍﻟﻣﺟﻠﹼﺩ ‪ ،38‬ﺍﻟﻌﺩﺩ ‪2011 ،2‬‬

‫"ﺃﻧﺑﺕﹶ ﺍﻟﺭﺑﯾﻊ ﺍﻟﺑﻘلَ"‪ ،‬ﻓﺧﺎﺭﺝ ﻋﻥ ﺍﻟﺗﻘﺳﯾﻡ ﺍﻟﻣﺫﻛﻭﺭ‪ ،‬ﻷﻥ ﺍﻟﺗﺟﻭﺯ‬
‫ﻓﯾﻪ ﻓﻲ ﺍﻹﺳﻧﺎﺩ ﻻ ﻓﻲ ﺍﻟﻠﻔﻅ ﻧﻔﺳﻪ ﻭﻻ ﻓﻲ ﻣﻌﻧﺎﻩ‪.‬‬
‫ﻭﺍﻋﻠﻡ ﺃﻥ ﻓﻲ ﺍﻟﻣﺟﺎﺯ ﻓﺎﺋﺩﺓ ﻋﺎﻣﺔ ﻛﺎﻓﯾﺔ ﻟﺣﺳﻧﻪ‪ ،‬ﺗﺷﺗﻣل‬
‫ﺃﻧﻭﺍﻋﻪ ﻭﺗﺗﻧﺎﻭل ﺃﻓﺭﺍﺩﻩ‪ ،‬ﻭﺭﺑﻣﺎ ﯾﺷﺗﻣل ﺑﻌﺿﻬﺎ ﻋﻠﻰ ﻓﺎﺋﺩﺓ ﺃﺧﺭﻯ‬
‫ﻓﯾﺯﺩﺍﺩ ﺣﺳﻧﻪ‪ ،‬ﺃﻣﺎ ﺍﻟﻔﺎﺋﺩﺓ ﺍﻟﻌﺎﻣﺔ ﺍﻟﺗﻲ ﻻ ﯾﺧﺗﻠﻑ ﻋﻥ ﻣﺟﺎﺯ ﺃﻱ‬
‫ﻣﺟﺎﺯ ﻛﺎﻥ‪ :‬ﻓﺯﯾﺎﺩﺓ ﺗﻘﺭﯾﺭ ﺍﻟﻣﻌﻧﻰ ﻓﻲ ﺫﻫﻥ ﺍﻟﺳﺎﻣﻊ‪ ،‬ﻭﺫﻟﻙ ﺃﻥ‬
‫ﺍﻟﻣﺟﺎﺯ ﻣﻁﻠﻘﹰﺎ ﯾﺣﺗﺎﺝ ﻓﻲ ﺍﻟﻭﺻﻭل ﺇﻟﻰ ﺍﻟﻣﻌﻧﻰ ﺍﻟﻣﺭﺍﺩ ﻣﻧﻪ ﺇﻟﻰ‬
‫ﻣﻼﺣﻅﺔ ﺍﻟﻣﻌﻧﻰ ﺍﻟﺣﻘﯾﻘﻲ‪ ،‬ﻭﺍﻟﻌﻼﻗﺔ ﺑﯾﻧﻪ ﻭﺑﯾﻥ ﺍﻟﻣﻌﻧﻰ ﺍﻟﻣﺟﺎﺯﻱ‬
‫ﻭﺍﻻﺳﺗﻌﺎﻧﺔ ﺑﺎﻟﻘﺭﯾﻧﺔ ﺍﻟﺣﺎﻟﯾﺔ ﺃﻭ ﺍﻟﻣﻘﺎﻟﯾﺔ‪ ،‬ﻭﻛﻠﻣﺎ ﻛﺎﻧﺕ ﺍﻟﺣﺎﺟﺔ‬
‫ﺇﻟﻰ ﺍﻟﺗﻌﻣل ﺃﻛﺛﺭ ﯾﻛﻭﻥ ﺍﻟﺗﺄﻣل ﺃﻭﻓﺭ‪ ،‬ﻭﺍﻻﻫﺗﻣﺎﻡ ﺃﻗﻭﻯ ﻭﺃﺷﺩ‪،‬‬
‫ﻭﺗﻘﺭﺭ ﺍﻟﻣﻌﻧﻰ ﺍﻟﻣﺭﺍﺩ ﻓﻲ ﺍﻟﺫﻫﻥ ﺃﺯﯾﺩ‪.‬‬
‫ﻭﺻﺎﺣﺏ ﺍﻟﻣﻔﺗﺎﺡ ﻟﻐﻔﻭﻟﻪ ﻋﻥ ﻫﺫﺍ ﻗﹼﺳﻡ ﺍﻟﻣﺟﺎﺯ ﺇﻟﻰ‬
‫ﺍﻟﻣﺗﺿﻣﱢﻥ ﻟﻠﻔﺎﺋﺩﺓ ﻭﺍﻟﺧﺎﻟﻲ ﻋﻧﻬﺎ‪ ،‬ﻭﺯﻋﻡ ﺃﻥ ﺍﻟﻣﻭﺿﻭﻉ ﻟﻠﻣﻘﹼﯾﺩ‬
‫ﺍﻟﻣﺳﺗﻌﻣل ﻓﻲ ﺍﻟﻣﻁﻠﻕ ﻛﺎﻟﻣِﺷﻔﹶﺭ)‪ (114‬ﺍﻟﻣﻭﺿﻭﻉ ﻟﻠﺷﻔﺔ ﺍﻟﻐﻠﯾﻅﺔ‪،‬‬
‫ﺍﻟﻣﺳﺗﻌﻣل ﻓﻲ ﻣﻁﻠﻕ ﺍﻟﺷﻔﺔ ﻣﻥ ﻫﺫﻩ ﺍﻟﻘﺑﯾل‪ ،‬ﺣﺗﻰ ﺍﺩﻋﻰ ﺃﻥ ﻫﺫﺍ‬
‫ﺍﻻﺳﺗﻌﻣﺎل ﻛﺎﺳﺗﻌﻣﺎل ﺃﺣﺩ ﺍﻟﻣﺗﺭﺍﺩﻓﯾﻥ ﻓﻲ ﻣﻘﺎﻡ ﺍﻵﺧﺭ ﻓﻲ ﻋﺩﻡ‬
‫ﺍﻟﺗﺿﻣﻥ ﻟﻔﺎﺋﺩﺓ ﺯﺍﺋﺩﺓ)‪ ،(115‬ﻭﺍﻟﻌﺟﺏ ﺃﻧﻬﻡ ﯾﺟﻌﻠﻭﻥ ﺍﻟﺗﺻﺭﻑ‬
‫ﻭﺍﻻﻓﺗﻧﺎﻥ ﻓﻲ ﻭﺟﻭﻩ ﺍﻟﻛﻼﻡ ﻭﺇﻅﻬﺎﺭ ﺍﻟﻘﺩﺭﺓ ﻋﻠﯾﻪ ﻓﺎﺋﺩﺓ ﻋﺎﻣﺔ‬
‫ﻷﻧﻭﺍﻉ ﺍﻻﻟﺗﻔﺎﺕ ﻭﺇﻓﺭﺍﺩﻩ‪ ،‬ﻭﻫﺫﻩ ﺍﻟﻔﺎﺋﺩﺓ ﺗﻭﺟﺩ ﻓﻲ ﺇﻓﺭﺍﺩ ﺍﻟﻣﺟﺎﺯ‬
‫ﺃﯾﺿﺎ‪ ،‬ﻓﻛﯾﻑ ﻻ ﯾﺟﻌﻠﻭﻧﻪ ﻣﻥ ﻓﻭﺍﺋﺩﻩ؟‬
‫ﺛﻡ ﺇﻥﱠ ﺻﺎﺣﺏ ﺍﻟﻣﻔﺗﺎﺡ ﺯﻋﻡ ﺃﻥ ﺍﻟﻣﺟﺎﺯ ﺍﻟﻣﺗﺿﻣﱢﻥ ﻟﻠﻔﺎﺋﺩﺓ‬
‫)‪(111‬‬
‫ﻗﺳﻣﺎﻥ‪ :‬ﺧﺎلٍ ﻋﻥ ﺍﻟﻣﺑﺎﻟﻐﺔ ﻓﻲ ﺍﻟﺗﺷﺑﯾﻪ‪ ،‬ﻭﻣﺗﺿﻣﻥ ﺑﻬﺎ‪ ،‬ﻭﺃﺭﺍﺩ‬
‫ﺑﺎﻷﻭل‪ :‬ﻣﺎ ﻋﺩﺍ ﺍﻟﻘﺳﻡ ﺍﻟﺧﺎﻟﻲ ﻋﻥ ﺍﻟﻔﺎﺋﺩﺓ ﻓﻲ ﺯﻋﻣﻪ ﻣﻥ ﺍﻟﻣﺟﺎﺯ‬
‫ﺍﻟﻣﺭﺳل‪ ،‬ﻭﺑﺎﻟﺛﺎﻧﻲ‪ :‬ﺍﻻﺳﺗﻌﺎﺭﺓ)‪ ،(116‬ﻭﻫﺫﻩ ﻛﺎﻟﺗﺻﺭﯾﺢ ﻣﻧﻪ ﺑﺄﻥ‬
‫ﺍﻟﺗﺷﺑﯾﻪ ﺑﺟﻣﯾﻊ ﻣﺭﺍﺗﺑﻪ ﺧﺎﺭﺝ ﻋﻥ ﺣﺩ ﺍﻟﻣﺟﺎﺯ‪ ،‬ﻭﻗﺩ ﻗﺎل ﻓﻲ‬
‫ﻣﻭﺿﻊ ﺁﺧﺭ ﻣﻥ ﻛﺗﺎﺑﻪ‪" :‬ﺇﻥ ﺃﻧﺻﺎﺏ ﻋﻠﻡ ﺍﻟﺑﯾﺎﻥ ﺇﻟﻰ ﺍﻟﺗﻌﺭﺽ‬
‫ﻟﻠﻣﺟﺎﺯ ﻭﺍﻟﻛﻧﺎﯾﺔ")‪ (117‬ﻭﻫﺫﺍ ﺍﻟﻘﻭل ﻣﻧﻪ ﻣﻊ ﺍﻟﺯﻋﻡ ﺍﻟﻣﺫﻛﻭﺭ‬
‫ﺇﺧﺭﺍﺝ ﻣﻧﻪ ﻣﺑﺎﺣﺙ ﺍﻟﺗﺷﺑﯾﻪ ﻋﻥ ﺣﺩ ﻋﻠﻡ ﺍﻟﺑﯾﺎﻥ‪ ،‬ﻭﻫﺫﺍ ﻣﻥ‬
‫ﻗﺻﻭﺭ ﺍﻟﺑﺿﺎﻋﺔ ﻭﻗﺻﺭ ﺍﻟﺑﺎﻉ ﻓﻲ ﻫﺫﻩ ﺍﻟﺻﻧﺎﻋﺔ‪ ،‬ﻭﺍﻟﺗﺣﻘﯾﻕ‬
‫ﻋﻠﻰ ﻣﺎ ﺃﻭﺿﺣﻧﺎﻩ ﻓﻲ ﻣﻭﺿﻊ ﺁﺧﺭ ﺃﻧﻪ ﻣﻥ ﺃﺭﻛﺎﻧﻪ‪ ،‬ﻭﺃﻥ ﺍﻟﺗﺷﺑﯾﻪ‬
‫ﺍﻟﺗﻣﺛﯾﻠﻲ ﻭﺍﻟﺗﺷﺑﯾﻪ ﺍﻟﺫﻱ ﯾﺗﺭﻙ ﻓﯾﻪ ﺃﺩﺍﺗﻪ ﻣﻥ ﺃﻗﺳﺎﻡ ﺍﻟﻣﺟﺎﺯ‪ ،‬ﻋﻠﻰ‬
‫ﻣﺎ ﻧﺑﻬﻧﺎﻙ ﻋﻠﯾﻪ ﻓﯾﻣﺎ ﺗﻘﺩﻡ‪] .‬ﺍﻟﺣﻣﺩ ﷲ ﻋﻠﻰ ﺍﻟﺗﻣﺎﻡ ﻭﻋﻠﻰ ﺭﺳﻭﻟﻪ‬
‫ﺃﻓﺿل ﺍﻟﺻﻼﺓ ﻭﺍﻟﺳﻼﻡ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﺍﻟﻛﺭﺍﻡ ﻭﺃﺻﺣﺎﺑﻪ‬
‫ﺍﻟﻌﻅﺎﻡ[)‪.(118‬‬
‫ﺗﻣﺕ ﺍﻟﺭﺳﺎﻟﺔ‪.‬‬
‫ﻋﻠﻰ ﺍﻟﻘﺎﺋﻠﯾﻥ ﺑﻌﺩﻡ ﺍﻟﻧﻘل ﻓﻲ ﺍﻻﺳﺗﻌﺎﺭﺓ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺗﺟﻭﺯ ﻓﻲ ﻧﺣﻭ‪:‬‬
‫]ﻓﯾﻧﺗﻅﻣﻬﺎ ﺃﯾﺿﺎ ﺍﻟﻘﺳﻡ ﺍﻟﻣﺫﻛﻭﺭ‪ ،‬ﻭﺍﻟﺑﺎﻗﻭﻥ ﺇﻟﻰ ﺃﻧﻬﺎ ﻏﯾﺭ ﻣﻧﻘﻭﻟﺔ‬
‫ﻋﻥ ﺍﻟﻣﻌﻧﻰ ﺍﻟﻭﺿﻌﻲ[)‪ (103‬ﻭﺍﻥ ﻛﺎﻧﺕ ﻣﺳﺗﻌﻣﻠﺔ ﻓﯾﻣﺎ ﻻ ﯾﺻﺩﻕ‬
‫ﻋﻠﯾﻪ ﺫﻟﻙ ﺍﻟﻣﻌﻧﻰ ﺍﻟﻭﺿﻌﻲ ﻓﻲ ﻧﻔﺱ ﺍﻷﻣﺭ‪،‬ﻛﺎﻟﻠﻔﻅ ﺍﻟﻣﺳﺗﻌﻣل‬
‫ﻏﻠﻁﹰﺎ ﻓﯾﻣﺎ ﻻ ﯾﺻﺩﻕ ﻋﻠﯾﻪ ﺍﻟﻣﻔﻬﻭﻡ ﺍﻟﻭﺿﻌﻲ‪،‬ﻭﺍﻟﺗﻔﺻﯾل ﺍﻟﻣﺷﺑﻊ‬
‫ﻓﻲ ﺗﺣﻘﯾﻕ ﻫﺫﺍ ﺍﻟﻣﻘﺎﻡ ﯾﻁﻠﺏ ﻣﻥ ﺑﻌﺽ ﺗﻌﻠﯾﻘﺎﺗﻧﺎ)‪.(104‬‬
‫ﻭﺇﻧﻣﺎ ﻭﺻﻔﻧﺎ ﺍﻟﻣﺟﺎﺯ ﺍﻟﻣﺫﻛﻭﺭ ﺑﺎﻟﻭﺿﻌﻲ ﺩﻭﻥ ﺍﻟﻠﻐﻭﻱ ﻛﻣﺎ‬
‫ﻓﻌﻠﻪ ﻏﯾﺭﻧﺎ – ﻟﻌﺩﻡ ]ﺻﺩﻗﻪ[)‪ (105‬ﻋﻠﻰ ﺍﻟﻣﺟﺎﺯ ﺍﻟﻌﺭﻓﻲ‬
‫ﻭﺍﻟﺷﺭﻋﻲ ﺑﺧﻼﻑ ﺍﻟﻭﺿﻌﻲ‪ ،‬ﻷﻥ ﺍﻟﻭﺿﻊ ﻋﻠﻰ ﺇﻁﻼﻗﻪ ﯾﻧﺗﻅﻡ‬
‫ﺍﻟﻭﺿﻊ ﺍﻟﻌﺭﻓﻲ ﻭﺍﻟﺷﺭﻋﻲ‪ ،‬ﻭﻣﻥ ﻋﺭﻑ ﺍﻟﻣﺟﺎﺯ ﻋﻠﻰ ﻭﺟﻪ‬
‫ﯾﺿﻡ ﺍﻷﻧﻭﺍﻉ ﺍﻟﺛﻼﺛﺔ‪ ،‬ﺛﻡ ﻭﺻﻔﻪ ﻋﻧﺩ ﺍﻟﺗﻘﺳﯾﻡ ﺑﺎﻟﻠﻐﻭﻱ ﻟﻡ ﯾﻛﻥ‬
‫ﻋﻠﻰ ﺑﺻﯾﺭﺓ)‪.(106‬‬
‫ﻭﺍﻟﺛﺎﻧﻲ‪ :‬ﻣﺟﺎﺯ ﻋﻘﻠﻲ ﻛﺎﻹﻗﺑﺎل ﻭﺍﻹﺩﺑﺎﺭ ﻓﻲ ﻗﻭل‬
‫"ﺍﻟﺧﻧﺳﺎﺀ)‪:"(107‬‬
‫ﻓﺈﻧﻣﺎ ﻫﻬﻲ ﺇﻗﹾﺑﺎلٌ ﻭﺇﺩﺑ ـﺎﺭ‬ ‫‪......................‬‬
‫ﻗﺎل ﺍﻟﺷﯾﺦ)‪ (108‬ﻓﻲ "ﺩﻻﺋل ﺍﻹﻋﺟﺎﺯ"‪ :‬ﻟﻡ ﯾﺭﺩ ﺑﺎﻹﻗﺑﺎل‬
‫ﻭﺍﻹﺩﺑﺎﺭ ﻏﯾﺭﻣﻌﻧﺎﻫﻣﺎ)‪ (109‬ﺣﺗﻰ ﯾﻛﻭﻥ ﺍﻟﻣﺟﺎﺯ ﻓﻲ ﺍﻟﻛﻠﻣﺔ‪ ،‬ﻭﺇﻧﻣﺎ‬
‫ﺍﻟﻣﺟﺎﺯ ﻓﻲ ﺃﻥ ﺟﻌﻠﺗﻬﺎ ﻟﻛﺛﺭﺓ ﻣﺎ ﯾﻘﺑل ﻭﯾﺩﺑﺭ‪ ،‬ﻛﺄﻧﻬﺎ ﺗﺟﺳﻣﺕ‬
‫]ﻣﻥ ﺍﻹﻗﺑﺎل ﻭﺍﻹﺩﺑﺎﺭ[)‪ ،(110‬ﻭﻟﯾﺱ ﺃﯾﺿﺎ ﻋﻠﻰ ﺣﺫﻑ ﺍﻟﻣﺿﺎﻑ‬
‫ﻭﺇﻗﺎﻣﺔ ﺍﻟﻣﺿﺎﻑ ﺇﻟﯾﻪ ﻣﻘﺎﻣﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﻭﺍ ﯾﺫﻛﺭﻭﻧﻪ ﻣﻧﻪ ﺇﺫ ﻟﻭ‬
‫ﻗﻠﻧﺎ‪ :‬ﺃُﺭﯾﺩ ﺇﻧﻣﺎ ﻫﻲ ﺫﺍﺕ ﺇﻗﺑﺎل ﻭﺇﺩﺑﺎﺭ‪ ،‬ﺃﻓﺳﺩﻧﺎ ﺍﻟﺷﻌﺭ ﻋﻠﻰ‬
‫ﺃﻧﻔﺳﻧﺎ‪ ،‬ﻭﺧﺭﺟﻧﺎ ﺇﻟﻰ ﺷﻲﺀ ﻣﻐﺳﻭل ﻭﻛﻼﻡ ﻋﺎﻣﻲ‪ ،‬ﻣﺭﺩﻭﺩ‬
‫ﻻ ﻣﺳﺎﻍ ﻟﻪ ﻋﻧﺩ ﻣﻥ ﻫﻭ ﺻﺣﯾﺢ ﺍﻟﺫﻭﻕ ﻭﺍﻟﻣﻌﺭﻓﺔ ﻧﺳﺎﺑﺔ‬
‫ﻟﻠﻣﻌﺎﻧﻲ")‪.(112‬‬
‫ﻭﻣﻌﻧﻰ ﺗﻘﺩﯾﺭ ﺍﻟﻣﺿﺎﻑ ﻓﯾﻪ ﺃﻧﻪ ﻟﻭ ﻛﺎﻥ ﺍﻟﻛﻼﻡ ﻗﺩ ﺟِﻲﺀ ﺑﻪ‬
‫ﻋﻠﻰ ﻅﺎﻫﺭﻩ‪ ،‬ﻭﻟﻡ ﯾﻘﺻﺩ ﺍﻟﻣﺑﺎﻟﻐﺔ ﺍﻟﻣﺫﻛﻭﺭﺓ ﻟﻛﺎﻥ ﺣﻘﻪ ﺃﻥ ﯾﺟﺎﺀ‬
‫ﺑﻠﻔﻅ ﺍﻟﺫﺍﺕ‪ ،‬ﻷﻧﻪ ﻣﺭﺍﺩ‪ ،‬ﻭﻗﺎل ﺳﯾﺩ ﺍﻟﻣﺣﻘﻘﯾﻥ ﻓﯾﻣﺎ ﻋﻠﹼﻘﻪ ﻋﻠﻰ‬
‫ﺍﻟﻛﺷﹼﺎﻑ‪" :‬ﺍﻟﻣﻘﺻﻭﺩ ﻣﻥ ﺍﻟﻭﺻﻑ ﺑﺎﻟﻣﺻﺎﺩﺭ ﺍﻟﻣﺑﺎﻟﻐﺔ ﻓﻲ ﺷﺄﻥ‬
‫ﻣﺣﻠﹼّﻬﺎ ﻛﺄﻧﻬﺎ ﺻﺎﺭﺕ ﻋﯾﻥ ﻣﺎ ﻗﺎﻡ ﺑﻬﺎ‪ ،‬ﻓﻣﻌﻧﻰ ﻗﻭﻟﻧﺎ‪ :‬ﺯﯾﺩ ﻋﺩلٌ‪،‬‬
‫ﺃﻧﻪ ﻋﯾﻥ ﺍﻟﻌﺩل‪ ،‬ﻛﺄﻧﻪ ﺗﺟﺳﻡ ﻣﻧﻪ ‪ ،‬ﻭﺇﺫﺍ ﺃﻭﻟﺕ ﺑﻣﻌﻧﻰ ﺍﺳﻡ‬
‫ﺍﻟﻔﺎﻋل ﻓﺈﻥ ﺫﻟﻙ ﺍﻟﻣﻘﺻﻭﺩ‪ ،‬ﻭﻛﺫﺍ ﺇﻥ ﺣﻣﻠﺕ ﻋﻠﻰ ﺣﺫﻑ‬
‫ﺍﻟﻣﺿﺎﻑ")‪ ،(113‬ﻭﻻ ﯾﺫﻫﺏ ﻋﻠﯾﻙ ﻣﺎ ﺫﻛﺭﻩ ﺍﻟﺷﯾﺦ ﻓﻲ "ﺍﻹﻗﺑﺎل‬
‫ﻭﺍﻹﺩﺑﺎﺭ"‪ ،‬ﻫﻭ ﺑﻌﯾﻧﻪ ﻣﺎ ﺫﻛﺭﻩ ﺍﻟﻘﺎﺋﻠﻭﻥ ﺑﻌﺩﻡ ﺍﻟﻧﻘل ﻋﻥ ﺍﻟﻣﻔﻬﻭﻡ‬
‫ﺍﻷﺻﻠﻲ ﻓﻲ ﺍﻻﺳﺗﻌﺎﺭﺓ ﻓﻲ ﺍﻷﺳﺩ ﻓﻲ ﻣﺛل ﻗﻭﻟﻙ‪ :‬ﺭﺃﯾﺕﹸ ﺃﺳﺩﺍ‪،‬‬
‫ﻭﺍﻟﻌﺟﺏ ﺃﻥ ﺍﻟﻘﻭﻡ ﯾﺗﺳﻠﹼﻣﻭﻥ ﺍﻟﻘﻭل ﺍﻟﻣﺫﻛﻭﺭ ﻣﻥ ﺍﻟﺷﯾﺦ ﻭﯾﺭﺩﻭﻥ‬

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 ‫ﺟﺑﺭ ﺇﺑﺭﺍﻫﯾﻡ ﺑﺭﻱ‬ ‫ﺭﺳﺎﻟﺔ ﻓﻲ ﺗﻘﺳﯾﻡ ﺍﻟﻣﺟﺎﺯ‪...‬‬

‫ﺝ‪ ،355/1‬ﻭﺷﺫﺭﺍﺕ ﺍﻟﺫﻫﺏ‪ ،‬ﺝ‪.238 /8‬‬ ‫ﺍﻟﻬﻭﺍﻣﺵ‬

‫ﺍﻧﻅﺭ ﺍﻟﺷﻘﺎﺋﻕ ﺍﻟﻧﻌﻣﺎﻧﯾﺔ‪ :‬ﺹ‪ ،227‬ﺍﻟﻁﺑﻘﺎﺕ ﺍﻟﺳﻧﯾﺔ‪،‬‬ ‫)‪(18‬‬
‫ﺝ‪ ،355/1‬ﻭﻋﻘﻭﺩ ﺍﻟﺟﻭﻫﺭ‪ ،‬ﺹ‪.238‬‬ ‫ﺍﻧﻅﺭ ﺗﺭﺟﻣﺗﻪ‪ :‬ﻁﺎﺵ ﻛﺑﺭﻱ ﺯﺍﺩﻩ‪ ،‬ﺍﻟﺷﻘﺎﺋﻕ ﺍﻟﻧﻌﻣﺎﻧﯾﺔ ﻓﻲ‬ ‫)‪( 1‬‬
‫ﺭﺑﻣﺎ ﯾﻘﺻﺩ ﺃﺣﯾﺎ‪.‬‬ ‫)‪(19‬‬ ‫ﻋﻠﻣﺎﺀ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻌﺛﻣﺎﻧﯾﺔ‪ ،‬ﺹ‪ ،226‬ﻭﺍﻟﺗﻣﯾﻣﻲ‪ ،‬ﺍﻟﻁﺑﻘﺎﺕ ﺍﻟﺳﻧﯾﺔ‬
‫ﺹ ‪.378‬‬ ‫)‪(20‬‬ ‫ﻓﻲ ﺗﺭﺍﺟﻡ ﺍﻟﺣﻧﻔﯾﺔ‪ ،‬ﻁ‪ ،1‬ﺝ‪ /1‬ﺹ‪ ،355‬ﻭﺍﻟﻐﺯﻱ‪ ،‬ﺍﻟﻛﻭﺍﻛﺏ‬
‫ﺝ‪ /1‬ﺹ‪.412‬‬ ‫)‪(21‬‬ ‫ﺍﻟﺳﺎﺋﺭﺓ‪ ،‬ﺝ‪ /2‬ﺹ‪ ،107‬ﻭﺍﺑﻥ ﺍﻟﻌﻣﺎﺩ‪ ،‬ﺷﺫﺭﺍﺕ ﺍﻟﺫﻫﺏ ﻓﻲ‬
‫ﺝ‪.355/1‬‬ ‫)‪(22‬‬ ‫ﺃﺧﺑﺎﺭ ﻣﻥ ﺫﻫﺏ‪ ،‬ﻁ‪ ،2‬ﺝ‪ /8‬ﺹ‪ ،238‬ﻭﺍﻟﻠﻛﻧﻭﻱ‪ ،‬ﺍﻟﻔﻭﺍﺋﺩ‬
‫ﺍﻧﻅﺭ ﺹ ‪.226 -218‬‬ ‫)‪(23‬‬ ‫ﺍﻟﺑﻬﯾﺔ ﻓﻲ ﺗﺭﺍﺟﻡ ﺍﻟﺣﻧﻔﯾﺔ‪ ،‬ﺏ‪.‬ﻁ‪ ،‬ﺹ ‪ ،21‬ﻭﺍﻟﻌﻅﻡ‪ ،‬ﻋﻘﻭﺩ‬
‫ﺭﺳﺎﺋل ﺍﺑﻥ ﻛﻣﺎل ﺑﺎﺷﺎ‪ ،‬ﺍﻟﻧﺎﺩﻱ ﺍﻷﺩﺑﻲ‪ ،‬ﺹ‪.21‬‬ ‫)‪(24‬‬ ‫ﺍﻟﺟﻭﻫﺭ ﻓﻲ ﺗﺭﺍﺟﻡ ﻣﻥ ﻟﻬﻡ ﺧﻣﺳﻭﻥ ﺗﺻﻧﯾﻔﹰﺎ ﻓﻣﺎﺋﺔ ﻓﺄﻛﺛﺭ‪،‬‬
‫ﺍﻟﻣﺭﺟﻊ ﺍﻟﺳﺎﺑﻕ‪ :‬ﺹ‪.69‬‬ ‫)‪(25‬‬ ‫ﺹ‪ ،217‬ﻭﺍﻟﺯﺭﻛﻠﻲ‪ ،‬ﺍﻷﻋﻼﻡ‪ ،‬ﻁ‪ ،3‬ﺝ‪ /1‬ﺹ‪،130‬‬
‫ﺭﺳﺎﺋل ﺍﺑﻥ ﻛﻣﺎل ﺑﺎﺷﺎ‪ ،‬ﺹ ‪99‬‬ ‫)‪(26‬‬ ‫ﻭﻛﺣﺎﻟﺔ‪ ،‬ﻣﻌﺟﻡ ﺍﻟﻣﺅﻟﻔﯾﻥ‪ ،‬ﺝ‪.238/1‬‬
‫ﺭﺳﺎﻟﺔ ﻣﻧﺷﻭﺭﺓ ﻓﻲ ﻣﺟﻠﺔ ﺍﻟﺟﺎﻣﻌﺔ ﺍﻹﺳﻼﻣﯾﺔ‪ ،‬ﺍﻟﻌﺩﺩﺍﻥ ‪،71‬‬ ‫)‪(27‬‬ ‫ﺍﻧﻅﺭ ﺍﻷﻋﻼﻡ‪ :‬ﺝ‪ ،130/1‬ﻭﺍﻟﻣﺳﺗﻌﺭﺏ‪" :‬ﺍﻟﺫﻱ ﺩﺧل ﻓﻲ‬ ‫)‪( 2‬‬
‫‪.72‬‬ ‫ﺍﻟﻌﺭﺏ‪ ،‬ﻓﺗﻛﻠﻡ ﺑﻠﺳﺎﻧﻬﻡ‪ ،‬ﻭﺣﻛﻰ ﻫﯾﺋﺎﺗﻬﻡ" ﺍﻧﻅﺭ ﺍﺑﻥ ﻣﻧﻅﻭﺭ‪،‬‬
‫ﺍﻟﺟﺎﺣﻅ‪ ،‬ﻛﺗﺎﺏ ﺍﻟﺣﯾﻭﺍﻥ‪ ،‬ﻁ‪ ،3‬ﺝ‪ ،425/5‬ﻭﺍﻧﻅﺭ ﺹ ‪،25‬‬ ‫)‪(28‬‬ ‫ﻟﺳﺎﻥ ﺍﻟﻌﺭﺏ‪ ،‬ﻁ‪ ،1‬ﺑﺎﺏ ﺍﻟﻌﯾﻥ‪ ،‬ﻋﺭﺏ‪.‬‬
‫‪.28‬‬ ‫ﺍﻧﻅﺭ ﺍﻟﺷﻘﺎﺋﻕ ﺍﻟﻧﻌﻣﺎﻧﯾﺔ‪ :‬ﺹ‪ ،226‬ﻭﺍﻟﻛﻭﺍﻛﺏ ﺍﻟﺳﺎﺋﺭﺓ‪:‬‬ ‫)‪( 3‬‬
‫ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻕ‪ ،‬ﺝ‪.426/5‬‬ ‫)‪(29‬‬ ‫ﺝ‪.117/2‬‬
‫ﺍﺑﻥ ﻗﺗﯾﺑﺔ‪ ،‬ﺗﺄﻭﯾل ﻣﺷﻛل ﺍﻟﻘﺭﺁﻥ‪ ،‬ﻁ‪ ،2‬ﺹ‪.103‬‬ ‫)‪(30‬‬ ‫ﺍﻧﻅﺭ ﺍﻟﺷﻘﺎﺋﻕ ﺍﻟﻧﻌﻣﺎﻧﯾﺔ‪:‬ﺹ ‪.215‬‬ ‫)‪( 4‬‬
‫ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻕ‪.109 ،‬‬ ‫)‪(31‬‬ ‫ﺍﻟﺗﻔﺗﺎﺯﺍﻧﻲ‪ :‬ﻫﻭ ﻣﺳﻌﻭﺩ ﺑﻥ ﻋﺑﺩ ﺍﷲ ﺍﻟﺗﻔﺗﺎﺯﺍﻧﻲ‪ ،‬ﺍﻟﻣﻠﻘﹼﺏ ﺑﺳﻌﺩ‬ ‫)‪( 5‬‬
‫ﺍﺑﻥ ﺟﻧﹼﻲ‪ ،‬ﺍﻟﺧﺻﺎﺋﺹ‪ ،‬ﻁ‪ ،2‬ﺝ‪.442/2‬‬ ‫)‪(32‬‬ ‫ﺍﻟﺩﯾﻥ )ﺕ ‪791‬ﻫ ـ(‪ ،‬ﻭﻫﻭ ﺍﻟﻌﻼﻣﺔ ﺍﻷﺻﻭﻟﻲ ﺍﻟﻣﻔﺳﺭ‪،‬‬
‫ﺍﺑﻥ ﺭﺷﯾﻕ‪ ،‬ﺍﻟﻌﻣﺩﺓ ﻓﻲ ﻣﺣﺎﺳﻥ ﺍﻟﺷﻌﺭ ﻭﻧﻘﺩﻩ‪ ،‬ﻁ‪،5‬‬ ‫)‪(33‬‬ ‫ﺍﻟﻣﺗﻛﻠﻡ‪ ،‬ﺍﻟﻣﺣﺩﺙ‪ ،‬ﺍﻟﺑﻼﻏﻲ‪ ،‬ﻟﻪ ﻣﺻﻧﻔﺎﺕ ﻛﺛﯾﺭﺓ ﻣﻧﻬﺎ‪ :‬ﻛﺷﻑ‬
‫ﺝ‪.265 266/1‬‬ ‫ﺣﻘﺎﺋﻕ ﺍﻟﺗﻧﻘﯾﺢ ﻓﻲ ﺍﻷﺻﻭل‪ ،‬ﻭﺍﻟﻣﻁﻭل ﺷﺭﺡ ﻣﻔﺗﺎﺡ ﺍﻟﻌﻠﻭﻡ‬
‫ﺍﻟﺟﺭﺟﺎﻧﻲ‪ ،‬ﺃﺳﺭﺍﺭ ﺍﻟﺑﻼﻏﺔ‪ ،‬ﻁ‪ ،1‬ﺹ ‪.353‬‬ ‫)‪(34‬‬ ‫ﻟﻠﺳﻛﹼﺎﻛﻲ‪ ،‬ﻭﻏﯾﺭﻫﺎ‪ .‬ﺍﻧﻅﺭ ﺗﺭﺟﻣﺗﻪ‪ :‬ﺍﻟﺳﯾﻭﻁﻲ‪ ،‬ﺑﻐﯾﺔ ﺍﻟﻭﻋﺎﺓ‬
‫ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻕ‪ ،‬ﺹ ‪.307-304‬‬ ‫)‪(35‬‬ ‫ﻓﻲ ﻁﺑﻘﺎﺕ ﺍﻟﻠﻐﻭﯾﯾﻥ ﻭﺍﻟﻧﺣﺎﺓ‪ ،‬ﺹ‪ ،391‬ﻭﺍﻟﻔﻭﺍﺋﺩ ﺍﻟﺑﻬﯾﺔ‪ ،‬ﺹ‬
‫ﺍﻟﺭﺍﺯﻱ‪ ،‬ﻧﻬﺎﯾﺔ ﺍﻹﯾﺟﺎﺯ ﻓﻲ ﺩﺭﺍﯾﺔ ﺍﻹﻋﺟﺎﺯ‪ ،‬ﺹ ‪.91 ،81‬‬ ‫)‪(36‬‬ ‫‪ .137-136‬ﻭﺍﻟﺷﺭﯾﻑ ﺍﻟﺟﺭﺟﺎﻧﻲ‪ :‬ﻣﻥ ﻛﺑﺎﺭ ﻋﻠﻣﺎﺀ ﺍﻟﻌﺭﺑﯾﺔ‪،‬‬
‫ﺍﺑﻥ ﺍﻷﺛﯾﺭ‪ ،‬ﺍﻟﻣﺛل ﺍﻟﺳﺎﺋﺭ ﻓﻲ ﺃﺩﺏ ﺍﻟﻛﺎﺗﺏ ﻭﺍﻟﺷﺎﻋﺭ‪ ،‬ﻁ‪،1‬‬ ‫)‪(37‬‬ ‫ﻣﻥ ﺃﺷﻬﺭ ﻣﺻﻧﻔﺎﺗﻪ‪ :‬ﺍﻟﺗﻌﺭﯾﻔﺎﺕ‪ ،‬ﺷﺭﺡ ﺍﻟﻘﺳﻡ ﺍﻟﺛﺎﻟﺙ ﻣﻥ‬
‫ﺝ‪ ،1‬ﺹ‪.74‬‬ ‫ﻣﻔﺗﺎﺡ ﺍﻟﻌﻠﻭﻡ‪ ،‬ﺣﻭﺍﺷﻲ ﻋﻠﻰ ﺍﻟﻣﻁﻭل ﻟﻠﺗﻔﺗﺎﺯﺍﻧﻲ‪ .‬ﺍﻧﻅﺭ‪:‬‬
‫ﺍﻟﺳﻛﺎﻛﻲ‪ ،‬ﻣﻔﺗﺎﺡ ﺍﻟﻌﻠﻭﻡ‪ ،‬ﻁ‪ ،2‬ﺹ ‪.359‬‬ ‫)‪(38‬‬ ‫ﺍﻟﻔﻭﺍﺋﺩ ﺍﻟﺑﻬﯾﺔ‪ ،‬ﺹ ‪.127-125‬‬
‫ﺍﻟﻌﻠﻭﻱ‪ ،‬ﺍﻟﻁﺭﺍﺯ‪ ،‬ﻁ‪ ،1‬ﺝ‪ ،1‬ﺹ‪.35‬‬ ‫)‪(39‬‬ ‫ﺍﻧﻅﺭ ﺍﻟﺷﻘﺎﺋﻕ ﺍﻟﻧﻌﻣﺎﻧﯾﺔ‪ ،226 ،‬ﻭﺍﻟﻛﻭﺍﻛﺏ ﺍﻟﺳﺎﺋﺭﺓ‪:‬‬ ‫)‪( 6‬‬
‫ﺍﻟﻘﺯﻭﯾﻧﻲ‪ ،‬ﺗﻠﺧﯾﺹ ﺍﻟﻣﻔﺗﺎﺡ‪ ،‬ﻁ‪ ،1‬ﺹ ‪.149‬‬ ‫)‪(40‬‬ ‫ﺝ‪ 107/2‬ﻭﻋﻘﻭﺩ ﺍﻟﺟﻭﻫﺭ‪ ،‬ﺹ ‪.217‬‬
‫ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻕ‪ ،‬ﺹ‪.150‬‬ ‫)‪(41‬‬ ‫ﺍﻧﻅﺭ‪ :‬ﺝ‪.355 /1‬‬ ‫)‪( 7‬‬
‫ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻕ‪ ،‬ﺹ‪.159‬‬ ‫)‪(42‬‬ ‫ﺍﻧﻅﺭ ﺍﻟﻔﻭﺍﺋﺩ ﺍﻟﺑﻬﯾﺔ‪ ،‬ﺹ ‪.22‬‬ ‫)‪( 8‬‬
‫ﺍﻟﻧﺹ ﺍﻟﻣﺣﻘﻕ ﺹ ‪.18‬‬ ‫)‪(43‬‬ ‫ﺍﻧﻅﺭ ﺍﻟﺷﻘﺎﺋﻕ ﺍﻟﻧﻌﻣﺎﻧﯾﺔ‪ ،‬ﺹ ‪.226‬‬ ‫)‪( 9‬‬
‫ﺍﻧﻅﺭ ﺍﻟﻧﺹ ﺍﻟﻣﺣﻘﻕ ﺹ ‪.22‬‬ ‫)‪(44‬‬ ‫ﺍﻧﻅﺭ ﺗﺭﺟﻣﺗﻪ‪ :‬ﻁﺎﺵ ﻛﺑﺭﻱ ﺯﺍﺩﻩ‪ ،‬ﺍﻟﺷﻘﺎﺋﻕ ﺍﻟﻧﻌﻣﺎﻧﯾﺔ ﻓﻲ‬ ‫)‪(10‬‬
‫ﺍﻟﻧﺹ ﺍﻟﻣﺣﻘﻕ ﺹ ‪.24‬‬ ‫)‪(45‬‬ ‫ﻋﻠﻣﺎﺀ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻌﺛﻣﺎﻧﯾﺔ‪ ،‬ﺹ‪ ،172-169‬ﻭﺍﻟﻔﻭﺍﺋﺩ ﺍﻟﺑﻬﯾﺔ‪،‬‬
‫ﺍﻟﻧﺹ ﺍﻟﻣﺣﻘﻕ ﺹ ‪.25‬‬ ‫)‪(46‬‬ ‫ﻣﺭﺟﻊ ﺳﺎﺑﻕ‪ ،‬ﺹ‪.527‬‬
‫ﺍﻟﻧﺹ ﺍﻟﻣﺣﻘﻕ ﺹ ‪.26‬‬ ‫)‪(47‬‬ ‫ﺍﻧﻅﺭ ﺗﺭﺟﻣﺗﻪ‪:‬ﺍﻟﺷﻘﺎﺋﻕ ﺍﻟﻧﻌﻣﺎﻧﯾﺔ ﻓﻲ ﻋﻠﻣﺎﺀ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻌﺛﻣﺎﻧﯾﺔ‪،‬‬ ‫)‪(11‬‬
‫ﻣﺎ ﺑﯾﻥ ﺍﻟﻣﻌﻘﻭﻓﯾﻥ ﺳﺎﻗﻁ ﻣﻥ )ﺏ(‪.‬‬ ‫)‪(48‬‬ ‫ﻣﺭﺟﻊ ﺳﺎﺑﻕ‪ ،‬ﺹ‪.89-87‬‬
‫ﻣﺎ ﺑﯾﻥ ﺍﻟﻣﻌﻘﻭﻓﯾﻥ ﺳﺎﻗﻁ ﻣﻥ )ﺝ(‪.‬‬ ‫)‪(49‬‬ ‫ﺍﻧﻅﺭ ﺍﻟﺷﻘﺎﺋﻕ ﺍﻟﻧﻌﻣﺎﻧﯾﺔ‪.238 ،237 ،‬‬ ‫)‪(12‬‬
‫ﻓﻲ )ﺏ( ﻭ)ﺝ(‪ :‬ﺗﺣﺻﻰ‪.‬‬ ‫)‪(50‬‬ ‫ﺍﻧﻅﺭ ﺍﻟﺷﻘﺎﺋﻕ ﺍﻟﻧﻌﻣﺎﻧﯾﺔ‪ ،‬ﺹ‪.119‬‬ ‫)‪(13‬‬
‫ﻓﻲ )ﺏ( ﻭ)ﺝ(‪ :‬ﺍﻟﻣﻧﻘﻭل‪.‬‬ ‫)‪(51‬‬ ‫ﺍﻧﻅﺭ ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻕ‪ ،‬ﺹ ‪.226‬‬ ‫)‪(14‬‬
‫ﻓﻲ )ﺏ( ﺷﺭﺡ ﻗﻭل ﺍﻟﺣﻣﺎﺳﺔ‪.‬‬ ‫)‪(52‬‬ ‫ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻕ‪ :‬ﺹ‪ ،226‬ﻭﻋﻘﻭﺩ ﺍﻟﺟﻭﻫﺭ‪ ،‬ﺹ ‪.218‬‬ ‫)‪(15‬‬
‫ﻫﺫﺍ ﺻﺩﺭ ﺍﻟﺑﯾﺕ ﻭﻋﺟﺯﻩ‪:‬‬ ‫)‪(53‬‬ ‫ﺍﻧﻅﺭ ﺍﻟﺷﻘﺎﺋﻕ ﺍﻟﻧﻌﻣﺎﻧﯾﺔ‪ :‬ﺹ‪ ،227‬ﻭﻋﻘﻭﺩ ﺍﻟﺟﻭﻫﺭ‪،‬‬ ‫)‪(16‬‬
‫ﺇﺫﺍ ﺃﻧﺎ ﻟﻡ ﺃَﻧﹾﺳﻬﺎ ﺃُﺩﻓﹶﻊ‬ ‫ﺹ‪.218‬‬
‫ﻭﻫﻭ ﻟﺧﻔﺎﻑ ﺑﻥ ﻧﺩﺑﺔ ﺍﻟﺳﻠﻣﻲ )ﺍﻧﻅﺭ ﺗﺭﺟﻣﺗﻪ‪ :‬ﺍﺑﻥ ﻗﺗﯾﺑﺔ‪،‬‬ ‫ﺍﻧﻅﺭ ﺍﻟﺷﻘﺎﺋﻕ ﺍﻟﻧﻌﻣﺎﻧﯾﺔ‪ :‬ﺹ ‪ ،227‬ﺍﻟﻁﺑﻘﺎﺕ ﺍﻟﺳﻧﯾﺔ‪،‬‬ ‫)‪(17‬‬

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 ‫ﺩﺭﺍﺳﺎﺕ‪ ،‬ﺍﻟﻌﻠﻭﻡ ﺍﻹﻧﺳﺎﻧﯾﺔ ﻭﺍﻻﺟﺗﻣﺎﻋﯾﺔ‪ ،‬ﺍﻟﻣﺟﻠﹼﺩ ‪ ،38‬ﺍﻟﻌﺩﺩ ‪2011 ،2‬‬

‫ﻓﻲ ) ﺏ (‪ :‬ﺍﻟﺑﯾﺎﻥ‪.‬‬ ‫)‪(80‬‬ ‫ﺍﻟﺷﻌﺭ ﻭﺍﻟﺷﻌﺭﺍﺀ‪ ،‬ﻁ‪ ،1‬ﺹ‪ ،(236‬ﻭﺍﻧﻅﺭ ﺷﻌﺭ ﺧﻔﺎﻑ ﺑﻥ‬
‫ﺍﻧﻅﺭ ﻣﻔﺗﺎﺡ ﺍﻟﻌﻠﻭﻡ‪ ،‬ﺹ ‪.328 -323‬‬ ‫)‪(81‬‬ ‫ﻧﺩﺑﺔ ﺍﻟﺳﻠﻣﻲ ﺟﻣﻊ ﻭﺗﺣﻘﯾﻕ ﻧﻭﺭﻱ ﺣﻣﻭﺩﻱ ﺍﻟﻘﯾﺳﻲ‪،‬‬
‫ﺍﻟﺧﻣﺳﺔ‪ :‬ﺳﺎﻗﻁﺔ ﻣﻥ ) ﺃ (‪.‬‬ ‫)‪(82‬‬ ‫ﺹ‪.103‬‬
‫ﻣﻔﺗﺎﺡ ﺍﻟﻌﻠﻭﻡ‪ ،‬ﺹ ‪.304‬‬ ‫)‪(83‬‬ ‫ﻓﻲ )ﺏ(‪ :‬ﻭﺑﻪ‪ ،‬ﻭﺍﻟﺻﻭﺍﺏ ﻣﺎ ﻭﺭﺩ ﻓﻲ )ﺃ( ﻭ)ﺝ(‪ ،‬ﺍﻧﻅﺭ‪:‬‬ ‫)‪(54‬‬
‫ﺍﻧﻅﺭ ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻕ‪ ،‬ﺹ‪.306 – 304‬‬ ‫)‪(84‬‬ ‫ﺍﻟﻣﺭﺯﻭﻗﻲ‪ ،‬ﺷﺭﺡ ﺩﯾﻭﺍﻥ ﺍﻟﺣﻣﺎﺳﺔ‪ ،‬ﻁ‪ ،1‬ﻡ‪ / 1‬ﺹ‪.628‬‬
‫ﻣﺎ ﺑﯾﻥ ﺍﻟﻣﻌﻘﻭﻓﯾﻥ ﺳﺎﻗﻁ ﻣﻥ ) ﺝ (‪.‬‬ ‫)‪(85‬‬ ‫ﺳﻭﺭﺓ ﺍﻟﺑﻘﺭﺓ ﺍﻵﯾﺔ )‪.(228‬‬ ‫)‪(55‬‬
‫ﻓﻲ ) ﺝ (‪ :‬ﺍﻟﻣﺻﺣﺣﺔ ﺑﺎﻻﻧﻘﻼﺏ‪.‬‬ ‫)‪(86‬‬ ‫ﺷﺭﺡ ﺩﯾﻭﺍﻥ ﺍﻟﺣﻣﺎﺳﺔ‪ ،‬ﻡ‪ / 1‬ﺹ‪.628‬‬ ‫)‪(56‬‬
‫ﻣﺎ ﺑﯾﻥ ﺍﻟﻣﻌﻘﻭﻓﯾﻥ ﺳﺎﻗﻁ ﻣﻥ ) ﺏ(‪.‬‬ ‫)‪(87‬‬ ‫ﻓﻲ )ﺏ( ﻭ)ﺝ( ﺍﻧﺗﻬﻰ ﻛﻼﻣﻪ‪.‬‬ ‫)‪(57‬‬
‫ﺍﻧﻅﺭ ﻣﻔﺗﺎﺡ ﺍﻟﻌﻠﻭﻡ‪ :‬ﺹ ‪.380 - 378‬‬ ‫)‪(88‬‬ ‫ﻓﻲ )ﺏ(‪ :‬ﻛﻘﻭﻟﻬﺎ‪.‬‬ ‫)‪(58‬‬
‫ﺍﻧﻅﺭ ﺗﻠﺧﯾﺹ ﺍﻟﻣﻔﺗﺎﺡ‪ :‬ﺹ ‪ ،160‬ﻭﺍﻟﻣﻁﻭل‪ :‬ﺹ ‪– 606‬‬ ‫)‪(89‬‬ ‫ﺳﻭﺭﺓ ﺁل ﻋﻣﺭﺍﻥ ﺍﻵﯾﺔ )‪.(36‬‬ ‫)‪(59‬‬
‫‪.610‬‬ ‫ﻓﻲ )ﺏ(‪ :‬ﻹﻅﻬﺎﺭ ﺍﻟﺗﺣﺯﻥ‪.‬‬ ‫)‪(60‬‬
‫ﺍﻧﻅﺭ ﺍﻟﺑﻐﺩﺍﺩﻱ‪ ،‬ﻫﺩﯾﺔ ﺍﻟﻌﺭﻓﯾﻥ ﻓﻲ ﺃﺳﻣﺎﺀ ﺍﻟﻣﺅﻟﻔﯾﻥ ﻭﺁﺛﺎﺭ‬ ‫)‪(90‬‬ ‫ﺗﻠﺧﯾﺹ ﺍﻟﻣﻔﺗﺎﺡ‪ ،‬ﺍﻟﻘﺯﻭﯾﻧﻲ‪ ،‬ﺹ ‪.159‬‬ ‫)‪(61‬‬
‫ﺍﻟﻣﺻﻧﻔﯾﻥ‪ ،‬ﺝ‪/1‬ﺹ‪.141‬‬ ‫ﺍﻟﺑﯾﺕ ﻟﺟﻌﻔﺭ ﺑﻥ ﻋﻠﺑﺔ ﺍﻟﺣﺎﺭﺛﻲ‪ ،‬ﻭﺗﻣﺎﻣﻪ‪:‬‬ ‫)‪(62‬‬
‫ﺍﻟﻣﺷﺎﻛﻠﺔ ﻋﻧﺩ ﺍﻟﺑﻼﻏﯾﯾﻥ ﻣﺻﻁﻠﺢ ﺑﺩﯾﻌﻲ‪.‬‬ ‫)‪(91‬‬ ‫ﺟِﻧﯾﺏ ﻭﺟﺛﻣﺎﻧﻲ ﺑﻣﻛﹼﺔﹶ ﻣﻭﺛﹶﻕﹸ‬
‫ﺍﻧﻅﺭ ﺍﻟﺑﺧﺎﺭﻱ‪ ،‬ﺻﺣﯾﺢ ﺍﻟﺑﺧﺎﺭﻱ‪ ،‬ﻁ‪ ،1‬ﺝ‪ ،3‬ﺹ ‪،1305‬‬ ‫)‪(92‬‬ ‫ﺍﻧﻅﺭ‪ :‬ﺍﻷﻏﺎﻧﻲ‪ ،‬ﺝ‪ ،13‬ﺹ‪ 54‬ﻭﻣﻌﺟﻡ ﺍﻟﺑﻠﺩﺍﻥ‪) ،‬ﺣﺫﻭﺭﺍﺀ(‪،‬‬
‫)ﺑﺎﺏ ﺩﻭﺍﺀ ﺍﻟﻣﺑﻁﻭﻥ(‪ ،‬ﻭﻧﺹ ﺍﻟﺣﺩﯾﺙ "ﺣﺩﺛﻧﺎ ﻣﺣﻣﺩ ﺑﻥ‬ ‫ﻭﻓﻲ ﻣﻭﺿﻊ ﺁﺧﺭ )ﺟﺩﻭﺭﺓ(‪ ،‬ﻭ ﻣﺭﺍﺻﺩ ﺍﻻﻁﻼﻉ ﻋﻠﻰ ﺃﺳﻣﺎﺀ‬
‫ﺟﻌﻔﺭ‪ ،‬ﺣﺩﺛﻧﺎ ﺷﻌﺑﺔ ﻋﻥ ﻗﺗﺎﺩﺓ ﻋﻥ ﺃﺑﻲ ﺍﻟﻣﺗﻭﻛل ﻋﻥ ﺃﺑﻲ‬ ‫ﺍﻷﻣﻛﻧﺔ ﻭﺍﻟﺑﻘﺎﻉ‪) ،‬ﺣﺫﻭﺭﺍﺀ(‪ ،‬ﻭﻓﻲ ﻣﻭﺿﻊ ﺁﺧﺭ )ﺟﺩﻭﺭﺓ(‪،‬‬
‫ﺳﻌﯾﺩ‪ ،‬ﻗﺎل‪ :‬ﺟﺎﺀ ﺭﺟل ﺇﻟﻰ ﺍﻟﻧﺑﻲ – ﺻﻠﻰ ﺍﷲ ﻋﻠﯾﻪ ﻭﺳﻠﻡ –‬ ‫ﻭﻋﻼﻭﻧﻪ‪ ،‬ﺛﻼﺛﺔ ﺷﻌﺭﺍﺀ ﻣﻘﻠﻭﻥ‪ ،‬ﻁ‪ ،1‬ﺹ‪.150‬‬
‫ﻓﻘﺎل‪ :‬ﺇﻥ ﺃﺧﻲ ﺍﺳﺗﻁﻠﻕ ﺑﻁﻧﻪ‪ ،‬ﻓﻘﺎل‪" :‬ﺍﺳﻘﻪ ﻋﺳﻼﹰ" ﻓﺳﻘﺎﻩ‪،‬‬ ‫ﻓﻲ )ﺏ(‪ :‬ﻫﻭﺍﻱ ﻣﻊ ﺍﻟﺭﻛﺏ ﺍﻟﯾﻣﺎﻧﻲ ﻣﺻﻌِﺩ‪ ،‬ﻭﺍﻟﺫﻱ ﻭﺭﺩ ﻓﻲ‬ ‫)‪(63‬‬
‫ﻓﻘﺎل‪ :‬ﺇﻧﻲ ﺳﻘﯾﺗﻪ ﻓﻠﻡ ﯾﺯﺩﻩ ﺇﻻ ﺍﺳﺗﻁﻼﻗﹰﺎ‪ ،‬ﻓﻘﺎل‪" :‬ﺻﺩﻕ ﺍﷲ‬ ‫ﺍﻟﻣﺻﺎﺩﺭ‪" :‬ﻫﻭﺍﻱَ ﻣﻊ ﺍﻟﺭﱠﻛﺏِ ﺍﻟﯾﻣﺎﻧﯾﻥ ﻣﺻﻌِﺩّ" ﺍﻧﻅﺭ‪:‬‬
‫ﻭﻛﺫﺏ ﺑﻁﻥ ﺃﺧﯾﻙ"‪.‬‬ ‫ﺍﻹﺻﻔﻬﺎﻧﻲ‪ ،‬ﺍﻷﻏﺎﻧﻲ‪ ،‬ﺏ‪ .‬ﻁ‪ ،‬ﺝ‪ ،13‬ﺹ ‪ .54‬ﺍﻟﺣﻣﻭﻱ‪،‬‬
‫ﻫﻭ ﻋﻣﺭ ﺑﻥ ﻋﺑﺩ ﺍﻟﺭﺣﻣﻥ ﺑﻥ ﻋﻣﺭ ﺍﻟﺑﻬﺑﻬﺎﺋﻲ ﺍﻟﻛﻧﺎﻧﻲ‬ ‫)‪(93‬‬ ‫ﻣﻌﺟﻡ ﺍﻟﺑﻠﺩﺍﻥ‪) ،‬ﺣﺫﻭﺭﺍﺀ(‪ ،‬ﻭﻓﻲ ﻣﻭﺿﻊ ﺁﺧﺭ )ﺟﺩﻭﺭﺓ(‪،‬‬
‫ﺍﻟﻘﺯﻭﯾﻧﻲ ﺍﻟﻔﺎﺭﺳﻲ‪ ،‬ﻣﺎﺕ ﺷﺎﺑﺎ‪ ،‬ﻋﻥ ‪ 37‬ﺃﻭ ‪ 38‬ﻋﺎﻣﺎ‪ ،‬ﻟﻪ‬ ‫ﻭﻋﺑﺩ ﺍﻟﺣﻕ‪ ،‬ﻣﺭﺍﺻﺩ ﺍﻻﻁﻼﻉ ﻋﻠﻰ ﺃﺳﻣﺎﺀ ﺍﻷﻣﻛﻧﺔ ﻭﺍﻟﺑﻘﺎﻉ‪،‬‬
‫"ﺍﻟﻛﺷﻑ ﻋﻠﻰ ﺍﻟﻛﺷﺎﻑ" ﻓﻲ ﺍﻟﺗﻔﺳﯾﺭ‪ ،‬ﺣﺎﺷﯾﺔ ﻋﻠﻰ ﻛﺷﺎﻑ‬ ‫ﻁ‪) ،1‬ﺣﺫﻭﺭﺍﺀ(‪ ،‬ﻭﻓﻲ ﻣﻭﺿﻊ ﺁﺧﺭ )ﺟﺩﻭﺭﺓ(‪.‬‬
‫ﺍﻟﺯﻣﺧﺷﺭﻱ‪ ،‬ﻭﻫﻭ ﻣﺧﻁﻭﻁ‪ .‬ﺍﻧﻅﺭ‪ :‬ﺷﺫﺭﺍﺕ ﺍﻟﺫﻫﺏ ﺝ‪/6‬‬ ‫ﺍﻟﺗﻔﺗﺎﺯﺍﻧﻲ‪ ،‬ﺍﻟﻣﻁﻭل ﺷﺭﺡ ﺗﻠﺧﯾﺹ ﻣﻔﺗﺎﺡ ﺍﻟﻌﻠﻭﻡ‪ ،‬ﻁ‪،1‬‬ ‫)‪(64‬‬
‫ﺹ‪ ،143‬ﻭﺍﻷﻋﻼﻡ ﺝ‪/5‬ﺹ ‪.208‬‬ ‫ﺹ‪.605 ،604‬‬
‫ﻓﻲ )ﺝ(‪ :‬ﻓﻘﻁ‪.‬‬ ‫)‪(94‬‬ ‫ﻭﻗﺩ‪ :‬ﺳﺎﻗﻁﺔ ﻣﻥ )ﺏ(‪.‬‬ ‫)‪(65‬‬
‫ﺍﻟﻔﺎﺭﺳﻲ‪ ،‬ﺍﻟﻛﺷﻑ ﻋﻠﻰ ﺍﻟﻛﺷﺎﻑ‪) ،‬ﻣﺧﻁﻭﻁ( ﻭﺭﻗﺔ )‪،(251‬‬ ‫)‪(95‬‬ ‫ﻣﺎ ﺑﯾﻥ ﺍﻟﻣﻌﻘﻭﻓﯾﻥ ﺳﺎﻗﻁ ﻣﻥ )ﺏ(‪.‬‬ ‫)‪(66‬‬
‫ﻧﻘﻼﹰ ﻋﻥ‪ :‬ﺍﻟﺭﺷﯾﺩ‪ ،‬ﻧﺎﺻﺭ ﺳﻌﺩ‪ ،1980 ،‬ﺭﺳﺎﺋل ﺍﺑﻥ ﻛﻣﺎل‪،‬‬ ‫ﺗﻠﺧﯾﺹ ﺍﻟﻣﻔﺗﺎﺡ‪.159 :‬‬ ‫)‪(67‬‬
‫ﺍﻟﻧﺎﺩﻱ ﺍﻷﺩﺑﻲ‪ ،‬ﺍﻟﺭﯾﺎﺽ‪ ،‬ﺹ‪.74‬‬ ‫ﻣﺎ ﺑﯾﻥ ﺍﻟﻣﻌﻘﻭﻓﯾﻥ ﺳﺎﻗﻁ ﻣﻥ )ﺏ(‪.‬‬ ‫)‪(68‬‬
‫ﻓﻲ )ﺏ(‪ :‬ﺍﻟﺷﻛﻠﺔ‪.‬‬ ‫)‪(96‬‬ ‫ﺍﻟﻌﻁﻑ ﻋﻠﻰ ﻗﻭﻟﻪ‪ :‬ﺭﺩ ﻗﻭل ﺻﺎﺣﺏ ﺍﻟﺗﻠﺧﯾﺹ‪ ،‬ﻭﺍﻟﻣﻘﺻﻭﺩ‬ ‫)‪(69‬‬
‫ﺣﻘﻘﻬﺎ‪ :‬ﻧﺎﺻﺭ ﺳﻌﺩ ﺍﻟﺭﺷﯾﺩ‪ ،‬ﻭﻧﺷﺭﻫﺎ ﺍﻟﻧﺎﺩﻱ ﺍﻷﺩﺑﻲ‪ ،‬ﺑﻌﻧﻭﺍﻥ‪:‬‬ ‫)‪(97‬‬ ‫)ﺍﻟﺗﻔﺗﺎﺯﺍﻧﻲ(‪.‬‬
‫"ﺭﺳﺎﺋل ﺍﺑﻥ ﻛﻣﺎل ﺑﺎﺷﺎ"‪.‬‬ ‫ﺍﻟﺑﯾﺗﺎﻥ ﻟﻌﺑﺩ ﺍﷲ ﺍﺑﻥ ﺍﻟﻣﻌﺗﺯ‪ ،‬ﺍﻧﻅﺭ ﺩﯾﻭﺍﻧﻪ‪ ،‬ﻁ‪ ،1‬ﺹ‪.579‬‬ ‫)‪(70‬‬
‫ﻣﺎ ﺑﯾﻥ ﺍﻟﻣﻌﻘﻭﻓﯾﻥ ﺳﺎﻗﻁ ﻣﻥ ) ﺃ (‪.‬‬ ‫)‪(98‬‬ ‫ﻭﻗﻭﻟﻪ‪ :‬ﻣﺿﺽ‪ ،‬ﻓﻲ ﺍﻟﺩﯾﻭﺍﻥ‪ :‬ﺣﺳﺩ‪ ،‬ﻭﻧﻔﺳﻬﺎ‪ :‬ﺑﻌﺿﻬﺎ‪.‬‬
‫ﺭﺳﺎﻟﺔ ﻓﻲ ﺗﺣﻘﯾﻕ ﺍﻟﺗﺿﻣﯾﻥ‪ ،‬ﻭﻫﻲ ﻣﺧﻁﻭﻁﺔ ﻣﻧﻬﺎ ﻧﺳﺧﺔ‬ ‫)‪(99‬‬ ‫ﻣﻔﺗﺎﺡ ﺍﻟﻌﻠﻭﻡ‪ ،‬ﺹ‪.364‬‬ ‫)‪(71‬‬
‫ﺑﺩﺍﺭ ﺍﻟﻛﺗﺏ ﺍﻟﻣﺻﺭﯾﺔ‪ ،‬ﺑﺭﻗﻡ )‪ (389‬ﻣﺟﺎﻣﯾﻊ‪.‬‬ ‫ﺍﻟﺿﻣﯾﺭ ﻓﻲ)ﻗﻭﻟﻪ( ﯾﻌﻭﺩ ﻋﻠﻰ )ﺍﻟﺗﻔﺗﺎﺯﺍﻧﻲ(‪.‬‬ ‫)‪(72‬‬
‫ﻛﺗﺎﺏ ﺍﻟﺗﻠﻭﯾﺢ ﺇﻟﻰ ﻛﺷﻑ ﺣﻘﺎﺋﻕ ﺍﻟﺗﻧﻘﯾﺢ‪ ،‬ﻟﺳﻌﺩ ﺍﻟﺩﯾﻥ ﻣﺳﻌﻭﺩ‬ ‫)‪(100‬‬ ‫ﺗﻠﺧﯾﺹ ﺍﻟﻣﻔﺗﺎﺡ‪.159 :‬‬ ‫)‪(73‬‬
‫ﺑﻥ ﻋﻣﺭ ﺑﻥ ﻋﺑﺩﺍﷲ ﻟﻠﺗﻔﺗﺎﺯﺍﻧﻲ‪ ،‬ﻭﻫﻭ ﻛﺗﺎﺏ ﻓﻲ ﺍﻷﺻﻭل‪،‬‬ ‫ﺳﻭﺭﺓ ﺍﻟﺑﻘﺭﺓ‪:‬ﺍﻵﯾﺔ ) ‪.( 17‬‬ ‫)‪(74‬‬
‫ﻣﻁﺑﻭﻉ ﻣﺗﺩﺍﻭل‪.‬‬ ‫ﺍﻟﺯﻣﺧﺷﺭﻱ‪ ،‬ﺍﻟﻛﺷﺎﻑ ﻋﻥ ﺣﻘﺎﺋﻕ ﻏﻭﺍﻣﺽ ﺍﻟﺗﻧﺯﯾل ﻭﻋﯾﻭﻥ‬ ‫)‪(75‬‬
‫ﺑﻭﺟﻪ‪ :‬ﺳﺎﻗﻁﺔ ﻣﻥ )ﺃ(‪.‬‬ ‫)‪(101‬‬ ‫ﺍﻷﻗﺎﻭﯾل ﻓﻲ ﻭﺟﻭﻩ ﺍﻟﺗﺄﻭﯾل‪ ،‬ﻁ‪ ،1‬ﺝ‪ /1‬ﺹ ‪.200‬‬
‫ﻣﺎ ﺑﯾﻥ ﺍﻟﻣﻌﻘﻭﻓﯾﻥ ﻣﻁﻣﻭﺱ ﻓﻲ ) ﺝ (‪.‬‬ ‫)‪(102‬‬ ‫ﻓﻲ ﻣﻔﺗﺎﺡ ﺍﻟﻌﻠﻭﻡ‪ :‬ﺳﻣﻲ‪ ،‬ﺍﻧﻅﺭ ﺹ‪.349‬‬ ‫)‪(76‬‬
‫ﻣﺎ ﺑﯾﻥ ﺍﻟﻣﻌﻘﻭﻓﯾﻥ ﺳﺎﻗﻁ ﻣﻥ ) ﺃ (‪.‬‬ ‫)‪(103‬‬ ‫ﻣﻔﺗﺎﺡ ﺍﻟﻌﻠﻭﻡ‪ ،‬ﺍﻟﺳﻛﹼﺎﻛﻲ‪ ،‬ﺹ ‪.346‬‬ ‫)‪(77‬‬
‫ﻟﻡ ﺃﻫﺗﺩ ﺇﻟﻰ ﻣﻭﻁﻥ ﻫﺫﻩ ﺍﻟﺗﻌﻠﯾﻘﺎﺕ‪.‬‬ ‫)‪(104‬‬ ‫ﺗﻠﺧﯾﺹ ﺍﻟﻣﻔﺗﺎﺡ‪.159 :‬‬ ‫)‪(78‬‬
‫ﻓﻲ ) ﺝ (‪ :‬ﻟﻌﺩﻡ ﺷﻣﻭﻟﻪ ‪.‬‬ ‫)‪(105‬‬ ‫ﻣﻔﺗﺎﺡ ﺍﻟﻌﻠﻭﻡ‪ ،‬ﺹ ‪.323‬‬ ‫)‪(79‬‬

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 ‫ﺟﺑﺭ ﺇﺑﺭﺍﻫﯾﻡ ﺑﺭﻱ‬ ‫ﺭﺳﺎﻟﺔ ﻓﻲ ﺗﻘﺳﯾﻡ ﺍﻟﻣﺟﺎﺯ‪...‬‬

‫ﺹ‪.302-300‬‬ ‫ﺃﺷﺎﺭ ﺍﻟﻧﺎﺳﺦ ﻓﻲ ﺃﻋﻠﻰ ﺍﻟﻭﺭﻗﺔ ﺇﻟﻰ ﺃﻧﻪ ﺻﺎﺣﺏ ﺍﻟﻣﻔﺗﺎﺡ‪.‬‬ ‫)‪(106‬‬
‫ﻟﻡ ﺃﻫﺗﺩ ﺇﻟﯾﻪ‪.‬‬ ‫)‪(113‬‬ ‫ﻫﺫﺍ ﻋﺟﺯ ﺍﻟﺑﯾﺕ ﻭﺻﺩﺭﻩ‪:‬‬ ‫)‪(107‬‬
‫"ﺍﻟﻣِﺷﹾﻔﹶﺭ ﻭﺍﻟﻣﺷﹾﻔﹶﺭ ﻟﻠﺑﻌﯾﺭ ﻛﺎﻟﺷﻔﺔ ﻟﻺﻧﺳﺎﻥ‪ ،‬ﻭﺍﻟﻣِﺷﹾﻔﹶﺭ ﻣﻥ‬ ‫)‪(114‬‬ ‫ﺗﹶﺭﺗﻊ ﺣﺗﻰ ﺇﺫﺍ ﺍﺩﻛﺭﺕﹾ‬
‫ﺍﻟﺑﻌﯾﺭ ﻛﺎﻟﺟﺣﻔﹶﻠﹶﺔِ ﻣﻥ ﺍﻟﻔﺭﺱ" ﺍﻧﻅﺭ ﻟﺳﺎﻥ ﺍﻟﻌﺭﺏ‪ ،‬ﺑﺎﺏ‬ ‫ﺍﻧﻅﺭ ﺍﻟﺧﻧﺳﺎﺀ‪ ،‬ﺍﻟﺩﯾﻭﺍﻥ‪ ،‬ﺹ‪.48‬‬
‫ﺍﻟﺷﯾﻥ‪ ،‬ﺷﹶﻔﹶﺭ‪.‬‬ ‫ﺍﻟﺷﯾﺦ ﻫﻭ ﻋﺑﺩ ﺍﻟﻘﺎﻫﺭ ﺍﻟﺟﺭﺟﺎﻧﻲ‪.‬‬ ‫)‪(108‬‬
‫ﻣﻔﺗﺎﺡ ﺍﻟﻌﻠﻭﻡ‪ :‬ﺹ ‪ 362‬ﻭ‪.364‬‬ ‫)‪(115‬‬ ‫ﻓﻲ ) ﺏ (‪ :‬ﻣﻌﻧﺎﻫﻣﺎ‪.‬‬ ‫)‪(109‬‬
‫ﺍﻧﻅﺭ ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻕ‪ :‬ﺹ ‪.400 – 362‬‬ ‫)‪(116‬‬ ‫ﻣﺎ ﺑﯾﻥ ﺍﻟﻣﻌﻘﻭﻓﯾﻥ ﺳﺎﻗﻁ ﻣﻥ ) ﺏ(‪.‬‬ ‫)‪(110‬‬
‫ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻕ‪ :‬ﺹ ‪.330‬‬ ‫)‪(117‬‬ ‫ﻓﻲ ) ﺏ (‪ :‬ﻣﺭﺫﻭل‪.‬‬ ‫)‪(111‬‬
‫ﻣﺎ ﺑﯾﻥ ﺍﻟﻣﻌﻘﻭﻓﯾﻥ ﻓﻲ )ﺝ( ﻭﻏﯾﺭ ﻣﻭﺟﻭﺩ ﻓﻲ )ﺃ( ﻭ)ﺏ(‪.‬‬ ‫)‪(118‬‬ ‫ﺗﺻﺭﻑ "ﺍﺑﻥ ﻛﻣﺎل" ﻓﻲ ﻋﺑﺎﺭﺓ ﺍﻟﺟﺭﺟﺎﻧﻲ‪ ،‬ﺍﻧﻅﺭ ﺍﻟﺟﺭﺟﺎﻧﻲ‪،‬‬ ‫)‪(112‬‬
‫ﻋﺑﺩ ﺍﻟﻘﺎﻫﺭ ﺑﻥ ﻋﺑﺩ ﺍﻟﺭﺣﻣﻥ‪ ،‬ﺩﻻﺋل ﺍﻹﻋﺟﺎﺯ‪ ،‬ﻁ‪،3‬‬

‫ﺍﻟﺟﺭﺟﺎﻧﻲ‪ ،‬ﻋﺑﺩ ﺍﻟﻘﺎﻫﺭ ﺑﻥ ﻋﺑﺩ ﺍﻟﺭﺣﻣﻥ‪ ،‬ﺃﺳﺭﺍﺭ ﺍﻟﺑﻼﻏﺔ‪ ،‬ﻗﺭﺃﻩ ﻭﻋﻠﹼﻕ‬
‫ﻋﻠﯾﻪ‪ :‬ﻣﺣﻣﻭﺩ ﻣﺣﻣﺩ ﺷﺎﻛﺭ‪ ،1991 ،‬ﻁ‪ ،1‬ﺩﺍﺭ ﺍﻟﻣﺩﻧﻲ‪ ،‬ﺟﺩﻩ‪.‬‬
‫‪ ،.........‬ﺩﻻﺋل ﺍﻹﻋﺟﺎﺯ‪ ،‬ﻗﺭﺃﻩ ﻭﻋﻠﹼﻕ ﻋﻠﯾﻪ‪ :‬ﻣﺣﻣﻭﺩ ﻣﺣﻣﺩ ﺷﺎﻛﺭ‪،‬‬
‫‪ ،1992‬ﻁ‪ ،3‬ﺩﺍﺭ ﺍﻟﻣﺩﻧﻲ‪ ،‬ﺟﺩﺓ‪.‬‬
‫ﺍﻟﺣﻣﻭﻱ‪ ،‬ﯾﺎﻗﻭﺕ ﺃﺑﻭ ﻋﺑﺩﺍﷲ ﺑﻥ ﻋﺑﺩﺍﷲ ﺍﻟﺭﻭﻣﻲ‪ ،‬ﻣﻌﺟﻡ ﺍﻟﺑﻠﺩﺍﻥ‪ ،‬ﺏ‪.‬‬
‫ﺕ‪.‬ﻁ‪ ،‬ﺩﺍﺭ ﺻﺎﺩﺭ‪ ،‬ﺑﯾﺭﻭﺕ‪.‬‬
‫ﺩﯾﻭﺍﻥ ﺍﺑﻥ ﺍﻟﻣﻌﺗﺯ‪ ،‬ﺷﺭﺡ ﯾﻭﺳﻑ ﺷﻛﺭﻱ ﻓﺭﺣﺎﺕ‪ ،1995 ،‬ﻁ‪ ،1‬ﺩﺍﺭ‬
‫ﺍﻟﺟﯾل‪ ،‬ﺑﯾﺭﻭﺕ‪.‬‬
‫ﺩﯾﻭﺍﻥ ﺍﻟﺧﻧﺳﺎﺀ‪ ،1960 ،‬ﺏ‪ .‬ﻁ‪ ،‬ﺩﺍﺭ ﺻﺎﺩﺭ‪ ،‬ﺑﯾﺭﻭﺕ‪.‬‬
‫ﺍﻟﺭﺍﺯﻱ‪ ،‬ﻣﺣﻣﺩ ﺑﻥ ﻋﻣﺭ‪ ،‬ﻧﻬﺎﯾﺔ ﺍﻹﯾﺟﺎﺯ ﻓﻲ ﺩﺭﺍﯾﺔ ﺍﻹﻋﺟﺎﺯ‪ ،‬ﺗﺣﻘﯾﻕ‪:‬‬
‫ﺇﺑﺭﺍﻫﯾﻡ ﺍﻟﺳﺎﻣﺭﺍﺋﻲ‪ ،1985 ،‬ﺩﺍﺭ ﺍﻟﻔﻛﺭ‪ ،‬ﻋﻣﺎﻥ‪.‬‬
‫ﺍﻟﺭﺷﯾﺩ‪ ،‬ﻧﺎﺻﺭ ﺳﻌﺩ‪ ،1980 ،‬ﺭﺳﺎﺋل ﺍﺑﻥ ﻛﻣﺎل‪ ،‬ﺍﻟﻧﺎﺩﻱ ﺍﻷﺩﺑﻲ‪،‬‬
‫ﺍﻟﺭﯾﺎﺽ‪.‬‬
‫ﺍﻟﺯﺭﻛﻠﻲ‪ ،‬ﺧﯾﺭ ﺍﻟﺩﯾﻥ‪ ،‬ﺏ‪ .‬ﺕ‪ ،‬ﺍﻷﻋﻼﻡ‪ ،‬ﻁ‪ ،3‬ﺏ‪ .‬ﻥ‪.‬‬
‫ﺍﻟﺯﻣﺧﺷﺭﻱ‪ ،‬ﻣﺣﻣﻭﺩ ﺑﻥ ﻋﻣﺭ‪ ،‬ﺍﻟﻛﺷﺎﻑ ﻋﻥ ﺣﻘﺎﺋﻕ ﻏﻭﺍﻣﺽ ﺍﻟﺗﻧﺯﯾل‬
‫ﻭﻋﯾﻭﻥ ﺍﻷﻗﺎﻭﯾل ﻓﻲ ﻭﺟﻭﻩ ﺍﻟﺗﺄﻭﯾل‪،‬ﺗﺣﻘﯾﻕ ﻋﺎﺩل ﺃﺣﻣﺩ ﻋﺑﺩ‬
‫ﺍﻟﻣﻭﺟﻭﺩ ﻭﻋﻠﻲ ﻣﻌﻭﺽ‪ ،1998 ،‬ﻁ‪ ،1‬ﻣﻛﺗﺑﺔ ﺍﻟﻌﺑﯾﻛﺎﻥ‪،‬‬
‫ﺍﻟﺭﯾﺎﺽ‪.‬‬
‫ﺍﻟﺳﻛﺎﻛﻲ‪ ،‬ﺃﺑﻭ ﯾﻌﻘﻭﺏ ﯾﻭﺳﻑ ﺑﻥ ﺃﺑﻲ ﺑﻛﺭ ﻣﺣﻣﺩ ﺑﻥ ﻋﻠﻲ‪ ،‬ﻣﻔﺗﺎﺡ‬
‫ﺍﻟﻌﻠﻭﻡ‪ ،‬ﺿﺑﻁﻪ ﻭﻛﺗﺏ ﻫﻭﺍﻣﺷﻪ ﻭﻋﻠﹼﻕ ﻋﻠﯾﻪ‪ :‬ﻧﻌﯾﻡ ﺯﺭﺯﻭﺭ‪،‬‬
‫‪ ،1987‬ﻁ‪ ،2‬ﺩﺍﺭ ﺍﻟﻛﺗﺏ ﺍﻟﻌﻠﻣﯾﺔ‪ ،‬ﺑﯾﺭﻭﺕ‪.‬‬
‫ﺍﻟﺳﯾﻭﻁﻲ‪ ،‬ﺟﻼل ﺍﻟﺩﯾﻥ ﺑﻥ ﻋﺑﺩ ﺍﻟﺭﺣﻣﻥ‪ ،‬ﺑﻐﯾﺔ ﺍﻟﻭﻋﺎﺓ ﻓﻲ ﻁﺑﻘﺎﺕ‬
‫ﺍﻟﻠﻐﻭﯾﯾﻥ ﻭﺍﻟﻧﺣﺎﺓ‪ ،‬ﺗﺣﻘﯾﻕ ﻣﺣﻣﺩ ﺃﺑﻭ ﺍﻟﻔﺿل ﺇﺑﺭﺍﻫﯾﻡ‪ ،‬ﺏ‪.‬ﺕ‪ ،‬ﺏ‪.‬‬
‫ﻁ‪ ،‬ﺍﻟﻣﻛﺗﺑﺔ ﺍﻟﻌﺻﺭﯾﺔ‪ ،‬ﺑﯾﺭﻭﺕ‪.‬‬
‫ﺷﻌﺭ ﺧﻔﺎﻑ ﺑﻥ ﻧﺩﺑﺔ ﺍﻟﺳﻠﻣﻲ‪ ،‬ﺟﻣﻊ ﻭﺗﺣﻘﯾﻕ ﻧﻭﺭﻱ ﺍﻟﻘﯾﺳﻲ‪،1967 ،‬‬
‫ﺏ‪ .‬ﻁ‪ ،‬ﻣﻁﺑﻌﺔ ﺍﻟﻣﻌﺎﺭﻑ‪ ،‬ﺑﻐﺩﺍﺩ‪.‬‬
‫ﻁﺎﺵ ﻛﺑﺭﻱ ﺯﺍﺩﻩ‪ ،‬ﺃﺣﻣﺩ ﺑﻥ ﻣﺻﻁﻔﻰ‪ ،1975 ،‬ﺍﻟﺷﻘﺎﺋﻕ ﺍﻟﻧﻌﻣﺎﻧﯾﺔ ﻓﻲ‬
‫ﻋﻠﻣﺎﺀ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻌﺛﻣﺎﻧﯾﺔ‪ ،‬ﺏ‪.‬ﻁ‪ ،‬ﺩﺍﺭ ﺍﻟﻛﺗﺎﺏ ﺍﻟﻌﺭﺑﻲ‪ ،‬ﺑﯾﺭﻭﺕ‪.‬‬
‫ﻋﺑﺩ ﺍﻟﺣﻕ‪ ،‬ﺻﻔﻲ ﺍﻟﺩﯾﻥ ﻋﺑﺩ ﺍﻟﻣﺅﻣﻥ‪ ،‬ﻣﺭﺍﺻﺩ ﺍﻻﻁﻼﻉ ﻋﻠﻰ ﺃﺳﻣﺎﺀ‬
‫ﺍﻷﻣﻛﻧﺔ ﻭﺍﻟﺑﻘﺎﻉ‪ ،‬ﺣﻘﻘﻪ‪ :‬ﻋﻠﻲ ﻣﺣﻣﺩ ﺍﻟﺑﺟﺎﻭﻱ‪ ،1992 ،‬ﻁ‪ ،1‬ﺩﺍﺭ‬
‫ﺍﻟﺟﯾل‪ ،‬ﺑﯾﺭﻭﺕ‪.‬‬
‫ﺍﻟﻌﻅﻡ‪ ،‬ﺟﻣﯾل ﺑﻥ ﻣﺻﻁﻔﻰ ﺑﻥ ﻣﺣﻣﺩ‪1326 ،‬ﻫ‪ ،‬ﻋﻘﻭﺩ ﺍﻟﺟﻭﻫﺭ ﻓﻲ‬
‫ﺍﻟﻣﺻﺎﺩﺭ ﻭﺍﻟﻣﺭﺍﺟﻊ‬
‫ﺍﺑﻥ ﺍﻷﺛﯾﺭ‪ ،‬ﺿﯾﺎﺀ ﺍﻟﺩﯾﻥ ﻧﺻﺭ ﺍﷲ ﺑﻥ ﻣﺣﻣﺩ‪ ،‬ﺍﻟﻣﺛل ﺍﻟﺳﺎﺋﺭ ﻓﻲ ﺃﺩﺏ‬
‫ﺍﻟﻛﺎﺗﺏ ﻭﺍﻟﺷﺎﻋﺭ‪ ،1990 ،‬ﻁ‪ ،1‬ﺍﻟﻣﻛﺗﺑﺔ ﺍﻟﻌﺻﺭﯾﺔ‪ ،‬ﺑﯾﺭﻭﺕ‪.‬‬
‫ﺍﺑﻥ ﺍﻟﻌﻣﺎﺩ‪ ،‬ﻋﺑﺩﺍﻟﺣﻲ‪ ،1979 ،‬ﺷﺫﺭﺍﺕ ﺍﻟﺫﻫﺏ ﻓﻲ ﺃﺧﺑﺎﺭ ﻣﻥ ﺫﻫﺏ‪،‬‬
‫ﻁ‪ ،2‬ﺩﺍﺭ ﺍﻟﻣﯾﺳﺭﺓ‪ ،‬ﺑﯾﺭﻭﺕ‪.‬‬
‫ﺍﺑﻥ ﺟﻧﹼﻲ‪ ،‬ﺃﺑﻭ ﺍﻟﻔﺗﺢ ﻋﺛﻣﺎﻥ‪ ،‬ﺍﻟﺧﺻﺎﺋﺹ‪ ،‬ﺗﺣﻘﯾﻕ ﻣﺣﻣﺩ ﻋﻠﻲ ﺍﻟﻧﺟﺎﺭ‪،‬‬
‫ﺩ‪.‬ﺕ‪ ،‬ﻁ‪ ،2‬ﺩﺍﺭ ﺍﻟﻬﺩﻯ ﻟﻠﻁﺑﺎﻋﺔ ﻭﺍﻟﻧﺷﺭ‪ ،‬ﺑﯾﺭﻭﺕ‪.‬‬
‫ﺍﺑﻥ ﺭﺷﯾﻕ‪ ،‬ﺃﺑﻭﻋﻠﻲ ﺍﻟﺣﺳﻥ ﺑﻥ ﺭﺷﯾﻕ‪ ،‬ﺍﻟﻌﻣﺩﺓ ﻓﻲ ﻣﺣﺎﺳﻥ ﺍﻟﺷﻌﺭ‬
‫ﻭﻧﻘﺩﻩ‪ ،‬ﺗﺣﻘﯾﻕ ﻣﺣﻣﺩ ﻣﺣﻲ ﺍﻟﺩﯾﻥ ﻋﺑﺩ ﺍﻟﺣﻣﯾﺩ‪ ،1981 ،‬ﻁ‪ ،5‬ﺩﺍﺭ‬
‫ﺍﻟﺟﯾل‪ ،‬ﺑﯾﺭﻭﺕ‪.‬‬
‫ﺍﺑﻥ ﻗﺗﯾﺑﺔ‪ ،‬ﻋﺑﺩ ﺍﷲ ﺑﻥ ﻣﺳﻠﻡ‪ ،‬ﺗﺄﻭﯾل ﻣﺷﻛل ﺍﻟﻘﺭﺁﻥ‪ ،‬ﺷﺭﺣﻪ ﻭﻧﺷﺭﻩ‬
‫ﺃﺣﻣﺩ ﺻﻘﺭ‪ ،1981 ،‬ﻁ‪ ،2‬ﺍﻟﻣﻛﺗﺑﺔ ﺍﻟﻌﻠﻣﯾﺔ‪ ،‬ﺑﯾﺭﻭﺕ‪.‬‬
‫‪ ،........‬ﺍﻟﺷﻌﺭ ﻭﺍﻟﺷﻌﺭﺍﺀ‪ ،‬ﺗﺣﻘﯾﻕ ﻋﻣﺭ ﺍﻟﻁﺑﺎﻉ‪ ،1997 ،‬ﻁ‪،1‬‬
‫ﺷﺭﻛﺔ ﺩﺍﺭ ﺍﻷﺭﻗﻡ ﺑﻥ ﺃﺑﻲ ﺍﻷﺭﻗﻡ‪ ،‬ﺑﯾﺭﻭﺕ‪.‬‬
‫ﺍﺑﻥ ﻣﻧﻅﻭﺭ‪ ،‬ﺃﺑﻭ ﺍﻟﻔﺿل ﺟﻣﺎل ﺍﻟﺩﯾﻥ ﻣﺣﻣﺩ ﺑﻥ ﻣﻛﺭﻡ‪ ،2003 ،‬ﻟﺳﺎﻥ‬
‫ﺍﻟﻌﺭﺏ‪ ،‬ﻁ‪ ،1‬ﺩﺍﺭ ﺍﻟﺣﺩﯾﺙ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‪.‬‬
‫ﺍﻷﺻﻔﻬﺎﻧﻲ‪ ،‬ﺃﺑﻭ ﺍﻟﻔﺭﺝ ﻋﻠﻲ ﺑﻥ ﺍﻟﺣﺳﯾﻥ‪ ،‬ﺍﻷﻏﺎﻧﻲ‪ ،‬ﺗﺣﻘﯾﻕ‪ :‬ﻋﺑﺩ‬
‫ﺍﻟﺳﺗﺎﺭ ﺃﺣﻣﺩ ﻓﺭﺍﺝ‪ ،1959 ،‬ﺏ‪ .‬ﻁ‪ ،‬ﺩﺍﺭ ﺍﻟﺛﻘﺎﻓﺔ‪ ،‬ﺑﯾﺭﻭﺕ ‪.‬‬
‫ﺍﻟﺑﺧﺎﺭﻱ‪ ،‬ﺃﺑﻭ ﻋﺑﺩﺍﷲ ﻣﺣﻣﺩ ﺑﻥ ﺇﺳﻣﺎﻋﯾل‪ ،‬ﺻﺣﯾﺢ ﺍﻟﺑﺧﺎﺭﻱ‪ ،‬ﻧﺷﺭﻩ‬
‫ﻣﺣﻣﺩ ﻣﺣﻣﺩ ﺗﺎﻣﺭ‪ ،2004 ،‬ﻁ‪ ،1‬ﻣﺅﺳﺳﺔ ﺍﻟﻣﺧﺗﺎﺭ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‪.‬‬
‫ﺍﻟﺑﻐﺩﺍﺩﻱ‪ ،‬ﺇﺳﻣﺎﻋﯾل ﺑﻥ ﻣﺣﻣﺩ ﺑﺎﺷﺎ‪ ،‬ﻫﺩﯾﺔ ﺍﻟﻌﺭﻓﯾﻥ ﻓﻲ ﺃﺳﻣﺎﺀ‬
‫ﺍﻟﻣﺅﻟﻔﯾﻥ ﻭﺁﺛﺎﺭ ﺍﻟﻣﺻﻧﻔﯾﻥ‪ ،1951 ،‬ﺏ‪ .‬ﻁ‪ ،‬ﺍﺳﺗﺎﻧﺑﻭل‪.‬‬
‫ﺍﻟﺗﻔﺗﺎﺯﺍﻧﻲ‪ ،‬ﺳﻌﺩ ﺍﻟﺩﯾﻥ ﻣﺳﻌﻭﺩ ﺑﻥ ﻋﻣﺭ‪ ،‬ﺍﻟﻣﻁﻭل ﺷﺭﺡ ﺗﻠﺧﯾﺹ‬
‫ﻣﻔﺗﺎﺡ ﺍﻟﻌﻠﻭﻡ‪ ،‬ﺗﺣﻘﯾﻕ‪ :‬ﻋﺑﺩ ﺍﻟﺣﻣﯾﺩ ﻫﻧﺩﺍﻭﻱ‪ ،2001 ،‬ﻁ‪ ،1‬ﺩﺍﺭ‬
‫ﺍﻟﻛﺗﺏ ﺍﻟﻌﻠﻣﯾﺔ‪ ،‬ﺑﯾﺭﻭﺕ ‪.‬‬
‫ﺍﻟﺗﻣﯾﻣﻲ‪ ،‬ﺗﻘﻲ ﺍﻟﺩﯾﻥ ﺑﻥ ﻋﺑﺩ ﺍﻟﻘﺎﺩﺭ ﺍﻟﺩﺍﺭﻱ‪ ،‬ﺍﻟﻁﺑﻘﺎﺕ ﺍﻟﺳﻧﯾﺔ ﻓﻲ‬
‫ﺗﺭﺍﺟﻡ ﺍﻟﺣﻧﻔﯾﺔ‪ ،‬ﺗﺣﻘﯾﻕ ﻋﺑﺩﺍﻟﻔﺗﺎﺡ ﻣﺣﻣﺩ ﺍﻟﺣﻠﻭ‪ ،1983 ،‬ﻁ‪ ،1‬ﺩﺍﺭ‬
‫ﺍﻟﺭﻓﺎﻋﻲ‪ ،‬ﺍﻟﺭﯾﺎﺽ‪.‬‬
‫ﺍﻟﺟﺎﺣﻅ‪ ،‬ﺃﺑﻭ ﻋﺛﻣﺎﻥ ﺑﻥ ﺑﺣﺭ‪ ،‬ﻛﺗﺎﺏ ﺍﻟﺣﯾﻭﺍﻥ‪ ،‬ﺗﺣﻘﯾﻕ ﻋﺑﺩ ﺍﻟﺳﻼﻡ‬
‫ﻫﺎﺭﻭﻥ‪ ،1969 ،‬ﻁ‪ ،3‬ﺍﻟﻣﺟﻣﻊ ﺍﻟﻌﻠﻣﻲ ﺍﻟﻌﺭﺑﻲ ﺍﻹﺳﻼﻣﻲ‪،‬‬
‫ﺑﯾﺭﻭﺕ‪.‬‬

‫‪- 504 -‬‬

 ‫ﺩﺭﺍﺳﺎﺕ‪ ،‬ﺍﻟﻌﻠﻭﻡ ﺍﻹﻧﺳﺎﻧﯾﺔ ﻭﺍﻻﺟﺗﻣﺎﻋﯾﺔ‪ ،‬ﺍﻟﻣﺟﻠﹼﺩ ‪ ،38‬ﺍﻟﻌﺩﺩ ‪2011 ،2‬‬

‫ﻗﺭﺃﻩ ﻭﻛﺗﺏ ﺣﻭﺍﺷﯾﻪ ﻭﻗﺩﻡ ﻟﻪ‪ :‬ﯾﺎﺳﯾﻥ ﺍﻷﯾﻭﺑﻲ‪ ،2002 ،‬ﻁ‪،1‬‬ ‫ﺗﺭﺍﺟﻡ ﻣﻥ ﻟﻬﻡ ﺧﻣﺳﻭﻥ ﺗﺻﻧﯾﻔﹰﺎ ﻓﻣﺎﺋﺔ ﻓﺄﻛﺛﺭ‪ ،‬ﺏ‪.‬ﻁ‪ ،‬ﺍﻟﻣﻁﺑﻌﺔ‬
‫ﺍﻟﻣﻛﺗﺑﺔ ﺍﻟﻌﺻﺭﯾﺔ‪ ،‬ﺑﯾﺭﻭﺕ‪.‬‬ ‫ﺍﻷﻫﻠﯾﺔ‪ ،‬ﺑﯾﺭﻭﺕ‪.‬‬
‫ﻛﺣﺎﻟﺔ‪ ،‬ﻋﻣﺭ ﺭﺿﺎ‪ ،‬ﺏ‪ .‬ﺕ‪ ،‬ﻣﻌﺟﻡ ﺍﻟﻣﺅﻟﻔﯾﻥ‪ ،‬ﺏ‪ .‬ﻁ‪ ،‬ﻣﻛﺗﺑﺔ ﺍﻟﻣﺛﻧﻰ‪.‬‬ ‫ﻋﻼﻭﻧﻪ‪ ،‬ﺷﺭﯾﻑ ﺭﺍﻏﺏ‪ ،2007 ،‬ﺛﻼﺛﺔ ﺷﻌﺭﺍﺀ ﻣﻘﻠﻭﻥ‪ ،‬ﺟﻣﻊ ﻭﺗﺣﻘﯾﻕ‬
‫ﺍﻟﻠﻛﻧﻭﻱ‪ ،‬ﻣﺣﻣﺩ ﻋﺑﺩ ﺍﻟﺣﻲ‪ ،‬ﺍﻟﻔﻭﺍﺋﺩ ﺍﻟﺑﻬﯾﺔ ﻓﻲ ﺗﺭﺍﺟﻡ ﺍﻟﺣﻧﻔﯾﺔ‪،1967 ،‬‬ ‫ﻭﺩﺭﺍﺳﺔ‪ ،‬ﻁ‪ ،1‬ﺩﺍﺭ ﺍﻟﻣﻧﺎﻫﺞ ﻭﺍﻟﺗﻭﺯﯾﻊ‪ ،‬ﺍﻷﺭﺩﻥ‪.‬‬
‫ﻣﻛﺗﺑﺔ ﻧﺩﻭﺓ ﺍﻟﻣﻌﺎﺭﻑ‪ ،‬ﺍﻟﻬﻧﺩ‪.‬‬ ‫ﺍﻟﻌﻠﻭﻱ‪ ،‬ﯾﺣﯾﻰ ﺑﻥ ﺣﻣﺯﺓ ﺑﻥ ﻋﻠﻲ‪ ،‬ﺍﻟﻁﺭﺍﺯ‪ ،‬ﺗﺣﻘﯾﻕ‪ :‬ﻋﺑﺩ ﺍﻟﺣﻣﯾﺩ‬
‫ﺍﻟﻣﺭﺯﻭﻗﻲ‪ ،‬ﺃﺑﻭ ﻋﻠﻲ ﺃﺣﻣﺩ ﺑﻥ ﻣﺣﻣﺩ ﺑﻥ ﺍﻟﺣﺳﻥ‪ ،‬ﺷﺭﺡ ﺩﯾﻭﺍﻥ‬ ‫ﻫﻧﺩﺍﻭﻱ‪ ،2002 ،‬ﻁ‪ ،1‬ﺍﻟﻣﻛﺗﺑﺔ ﺍﻟﻌﺻﺭﯾﺔ‪ ،‬ﺑﯾﺭﻭﺕ‪.‬‬
‫ﺍﻟﺣﻣﺎﺳﺔ‪ ،‬ﻧﺷﺭﻩ ﺃﺣﻣﺩ ﺍﺣﻣﯾﺩ ﻭﻋﺑﺩ ﺍﻟﺳﻼﻡ ﻫﺎﺭﻭﻥ‪ ،1991 ،‬ﻁ‪،1‬‬ ‫ﺍﻟﻐﺯﻱ‪ ،‬ﻧﺟﻡ ﺍﻟﺩﯾﻥ ﻣﺣﻣﺩ ﺑﻥ ﻣﺣﻣﺩ‪ ،‬ﺍﻟﻛﻭﺍﻛﺏ ﺍﻟﺳﺎﺋﺭﺓ‪ ،‬ﺗﺣﻘﯾﻕ‬
‫ﺩﺍﺭ ﺍﻟﺟﯾل‪ ،‬ﺑﯾﺭﻭﺕ‪.‬‬ ‫ﺟﺑﺭﺍﺋﯾل ﺳﻠﯾﻣﺎﻥ ﺟﺑﻭﺭ‪ ،‬ﺏ‪ .‬ﺕ‪ ،‬ﻁ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻛﺭ‪ ،‬ﺑﯾﺭﻭﺕ‪.‬‬
‫ﺍﻟﻘﺯﻭﯾﻧﻲ‪ ،‬ﺟﻼل ﺍﻟﺩﯾﻥ ﻣﺣﻣﺩ ﺑﻥ ﻋﺑﺩ ﺍﻟﺭﺣﻣﻥ‪ ،‬ﺗﻠﺧﯾﺹ ﺍﻟﻣﻔﺗﺎﺡ‪،‬‬

‫"‪Ibn Kamal Basha's the Message of "Taqseem Al-Majaz‬‬

‫"‪"An Investigation and Study‬‬

‫*‪Jabr Ibrahim Barri‬‬

‫‪ABSTRACT‬‬

‫‪The massage of "Taqseem Al-Majaz" which was composed by Ibn Kamal Basha (940h) is an important‬‬
‫‪issue and essential core for authors. It hasn't got new subject for Arabic eloquent students, but it represents‬‬
‫‪an invitation to come out of the (Skaky School) which controls the eloquent lesson with its philosophical‬‬
‫‪tendency and its logical braches. He offered two newly parts about imagination. He pretends that he‬‬
‫‪individualized the first one and invented the second one.‬‬
‫‪My task in this massage was divided into two parts. The study which includes translation for the author's‬‬
‫‪curriculum vitae, scientific position, his authoresses and an imagination brief study for the component of the‬‬
‫‪massage. Then, it includes the achievements of the massage according to the approach which I explained its‬‬
‫‪steps in the introduction.‬‬

‫‪Keywords: Al-Majaz, Ibn Kamal Basha.‬‬

‫)‪ (1‬ﺝ‪.238 /1‬‬

‫)‪(2‬‬
‫)‪ (3‬ﺍﻨﻅﺭ ﺍﻟ ﺸﻘﺎﺌﻕ ﺍﻟﻨ ﻌ ﻤﺎﻨﻴ ﺔ ‪ :‬ﺹ‪ ،22 6‬ﻭﺍﻟ ﻜﻭﺍ ﻜﺏ ﺍﻟﺴﺎﺌﺭﺓ ‪ :‬ﺝ ‪.117 /2‬‬
‫)‪ (4‬ﺍﻨﻅﺭ ﺍﻟ ﺸﻘﺎﺌﻕ ﺍﻟﻨ ﻌ ﻤﺎﻨﻴ ﺔ‪ :‬ﺹ ‪.215‬‬
‫)‪(5‬‬
‫)‪ (6‬ﺍﻨﻅﺭ ﺍﻟﺸﻘﺎﺍ ﻜﺏ ﺍﻟﺴﺎﺌ ﺭﺓ‪ :‬ﺝ‪ 10 7/2‬ﻭ ﻋﻘﻭﺩ ﺍﻟﺠﻭﻫﺭ‪ :‬ﺹ ‪.217‬‬
‫)‪ (7‬ﺍﻨﻅﺭ‪ :‬ﺝ‪. 355 / 1‬‬
‫)‪ (8‬ﺍﻨﻅﺭ ﺍﻟﻔﻭﺍﺌﺩ ﺍﻟﺒﻬﻴ ﺔ‪ ،‬ﺹ ‪.22‬‬
‫)‪ (9‬ﺍﻨﻅﺭ ﺍﻟ ﺸﻘﺎﺌﻕ ﺍﻟﻨ ﻌﻤﺎﻨﻴ ﺔ‪ ،‬ﺹ ‪.22 6‬‬
‫)‪ (10‬ﺴﺎﺒﻕ‪ ،‬ﺹ ‪.527‬‬
‫)‪ ( 11‬ﺍﻨﻅﺭ ‪. 89-87‬‬
‫)‪ ( 12‬ﺍﻨﻅﺭ ﺍﻟ ﺸﻘﺎﺌﻕ ﺍﻟﻨ ﻌﻤﺎﻨﻴ ﺔ‪ ،‬ﺩﺍﺭ ﺍﻟ ﻜﺘﺎﺏ ﺍﻟﻌﺭﺒ ﻲ‪ ،‬ﻤﺭﺠﻊ ﺴﺎﺒ ﻕ‪.238 ،237 ،‬‬
‫)‪ ( 13‬ﺍﻨﻅﺭ ﺍﻟ ﺸﻘﺎﺌﻕ ﺍﻟﻨ ﻌﻤﺎﻨﻴ ﺔ‪ ،‬ﺩﺍﺭ ﺍﻟ ﻜﺘﺎﺏ ﺍﻟﻌﺭﺒ ﻲ‪ ،‬ﻤﺭﺠﻊ ﺴﺎﺒ ﻕ‪ ،‬ﺹ‪. 119‬‬
‫)‪ ( 14‬ﺍﻨﻅﺭ ﺍﻟ ﻤ ﺼﺩﺭ ﺍﻟ ﺴﺎﺒﻕ‪ ،‬ﺹ ‪.22 6‬‬
‫)‪ ( 15‬ﺍﻟ ﻤ ﺼﺩﺭ ﺍﻟ ﺴﺎﺒﻕ ‪22 6 :‬ﺹ ‪ ،‬ﻭﻋﻘﻭﺩ ﺍﻟﺠﻭﻫﺭ ‪:‬ﺹ ‪. 218‬‬
‫)‪ ( 16‬ﺍﻨﻅﺭ ﺍﻟ ﺸﻘﺎﺌﻕ ﺍ ﻟﻨ ﻌ ﻤﺎﻨﻴ ﺔ ‪:‬ﺹ ‪ ، 22 7‬ﻭﻋﻘﻭﺩ ﺍﻟﺠﻭﻫﺭ ‪:‬ﺹ ‪. 218‬‬
‫)‪ (17‬ﺍﻨﻅﺭ ﺍﻟ ﺸﻘﺎﺌﻕ ﺍﻟﻨ ﻌ ﻤﺎﻨﻴ ﺔ ‪ 227 :‬ﺹ‪ ،‬ﺍﻟﻁﺒﻘﺎﺕ ﺍﻟ ﺴﻨﻴﺔ ‪ :‬ﺝ‪ ،355 / 1‬ﻭ ﺸﺫﺭﺍﺕ ﺍﻟﺫﻫﺏ ‪ :‬ﺝ ‪.238 /8‬‬
‫)‪ ( 18‬ﺍﻨﻅﺭ ﺍﻟ ﺸﻘﺎﺌﻕ ﺍﻟﻨ ﻌ ﻤﺎﻨﻴ ﺔ ‪:‬ﺹ ‪ ، 22 7‬ﺍﻟﻁﺒﻘﺎﺕ ﺍﻟ ﺴﻨﻴﺔ ‪ :‬ﺝ ‪ 355 ، /1‬ﻭﻋﻘﻭﺩ ﺍﻟﺠﻭﻫﺭ‪ :‬ﺹ ‪.238‬‬
‫)‪ (19‬ﺭﺒ ﻤﺎ ﻴﻘ ﺼﺩ ﺃﺤﻴﺎ‪.‬‬
‫)‪ (20‬ﺹ ‪.37 8 :‬‬
‫)‪ ( 21‬ﺝ ‪ /1‬ﺹ ‪.412‬‬
‫)‪ (22‬ﺝ‪. 355/ 1‬‬
‫)‪ ( 23‬ﺍﻨﻅﺭ ﺹ ‪.22 6 - 218 :‬‬
‫)‪ ( 24‬ﺭﺴﺎﺌل ﺍﺒﻥ ﻜ ﻤﺎل ﺒﺎﺸﺎ‪ ،‬ﺘ ﺤﻘﻴﻕ ‪ :‬ﻨﺎﺼﺭ ﺭﺸﻴ ﺩ‪ ،‬ﺍﻟﻨﺎﺩ ﻱ ﺍﻷﺩﺒ ﻲ‪ ،‬ﺍﻟﺭﻴﺎ ﺽ ‪ ،198 0‬ﺹ ‪.21‬‬
‫)‪ ( 25‬ﺍﻟ ﻤﺭﺠﻊ ﺍﻟ ﺴﺎﺒﻕ‪ :‬ﺹ ‪.69‬‬
‫)‪ ( 26‬ﺭﺴﺎﺌل ﺍﺒﻥ ﻜ ﻤﺎل ﺒﺎﺸﺎ‪ ،‬ﺹ ‪99‬‬
‫)‪ ( 27‬ﺭ ﺴﺎﻟ ﺔ ﻤﻨﺸﻭﺭﺓ ﻓﻲ ﻤ ﺠﻠﺔ ﺍﻟﺠﺎ ﻤﻌ ﺔ ﺍﻹﺴ ﻼﻤﻴ ﺔ‪ ،‬ﺘ ﺤﻘﻴﻕ‪ :‬ﺤﺎﻤ ﺩ ﺼﺎ ﺩﻕ ﻗﻨﻴﺒ ﻲ‪،‬ﺍﻟ ﻌﺩ ﺩﺍﻥ‪.72 , 71 :‬‬
‫)‪ ( 28‬ﺍﻟﺠﺎ ﺤﻅ ‪ ،‬ﺃﺒﻭ ﻋﺜ ﻤﺎﻥ ﺒﻥ ﺒﺤﺭ‪ ،‬ﻜﺘﺎﺏ ﺍﻟﺤﻴﻭﺍﻥ‪ ،‬ﺘ ﺤﻘﻴﻕ ﻋﺒﺩ ﺍﻟﺴ ﻼﻡ ﻫﺎﺭﻭ ﻥ‪ ،196 9 ،‬ﻁ‪ ،3‬ﺍﻟ ﻤﺠ ﻤﻊ ﺍﻟ ﻌﻠ ﻤﻲ ﺍﻟ ﻌﺭﺒﻲ ﺍﻹﺴ ﻼﻤ ﻲ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﺝ‪ ،425 /5‬ﻭﺍﻨﻅﺭ ﺹ ‪.28 ،25‬‬
‫)‪ ( 29‬ﺍﻟ ﻤ ﺼﺩﺭ ﺍﻟﺴﺎﺒ ﻕ‪ ،‬ﺝ ‪.426 /5‬‬
‫)‪ ( 30‬ﺍﺒﻥ ﻗﺘﻴﺒ ﺔ‪ ،‬ﻋﺒﺩ ﺍﷲ ﺒﻥ ﻤﺴﻠ ﻡ‪ ،‬ﺘﺄﻭﻴل ﻤﺸ ﻜل ﺍﻟﻘﺭﺁﻥ‪ ،‬ﺸﺭﺤ ﻪ ﻭﻨﺸﺭﻩ ﺃﺤﻤ ﺩ ﺼﻘﺭ‪ ، 198 1 ،‬ﻁ ‪ ،2‬ﺍﻟ ﻤ ﻜﺘﺒﺔ ﺍﻟ ﻌﻠﻤﻴ ﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﺹ ‪.103‬‬
‫)‪ ( 31‬ﺍﻟ ﻤ ﺼﺩﺭ ﺍﻟﺴﺎﺒ ﻕ‪.10 9 ،‬‬
‫)‪ ( 32‬ﺍﺒﻥ ﺠﻨﹼﻲ‪ ،‬ﺃﺒﻭ ﺍﻟﻔﺘﺢ ﻋﺜ ﻤﺎﻥ‪ ،‬ﺍﻟ ﺨﺼﺎﺌ ﺹ‪ ،‬ﺘ ﺤﻘﻴﻕ ﻤﺤﻤ ﺩ ﻋﻠﻲ ﺍﻟﻨﺠﺎﺭ‪ ،‬ﺏ‪ .‬ﺕ‪ ،‬ﻁ ‪ ،2‬ﺩﺍﺭ ﺍﻟ ﻬﺩ ﻯ ﻟﻠﻁﺒﺎ ﻋﺔ ﻭﺍﻟﻨﺸﺭ‪ ،‬ﺒﻴﺭﻭﺕ ‪،‬ﺝ‪.442 /2‬‬
‫)‪ ( 33‬ﺍﺒﻥ ﺭﺸﻴ ﻕ‪ ،‬ﺃﺒﻭﻋﻠ ﻲ ﺍﻟ ﺤﺴﻥ ﺒﻥ ﺭﺸﻴ ﻕ‪ ،‬ﺍﻟ ﻌﻤ ﺩﺓ ﻓﻲ ﻤ ﺤﺎﺴﻥ ﺍﻟﺸ ﻌﺭ ﻭﻨﻘ ﺩﻩ‪ ،‬ﺘ ﺤﻘﻴﻕ ﻤﺤﻤ ﺩ ﻤ ﺤﻲ ﺍﻟ ﺩﻴﻥ ﻋﺒﺩ ﺍﻟ ﺤﻤﻴ ﺩ‪ ،198 1 ،‬ﻁ‪ ،5‬ﺩﺍﺭ ﺍﻟ ﺠﻴل‪ ،‬ﺒﻴﺭﻭﺕ ‪،‬ﺝ‪.265 266 /1‬‬
‫)‪ ( 34‬ﺍﻟﺠﺭﺠﺎﻨ ﻲ‪ ،‬ﻋﺒﺩ ﺍﻟﻘﺎﻫﺭ ﺒﻥ ﻋﺒﺩ ﺍﻟﺭﺤ ﻤﻥ‪ ،‬ﺃﺴﺭﺍﺭ ﺍﻟﺒﻼﻏ ﺔ‪ ،‬ﻗﺭﺃﻩ ﻭ ﻋ ﻠﹼﻕ ﻋﻠﻴ ﻪ‪ :‬ﻤﺤ ﻤﻭ ﺩ ﻤﺤﻤ ﺩ ﺸﺎ ﻜﺭ‪ ،199 1 ،‬ﻁ‪ ، 1‬ﺩﺍﺭ ﺍﻟ ﻤ ﺩﻨﻲ ‪ ،‬ﺠ ﺩﻩ‪ ،‬ﺹ ‪.353‬‬
‫)‪ (35‬ﺍﻟ ﻤ ﺼﺩﺭ ﺍﻟﺴﺎﺒ ﻕ‪ ،‬ﺹ ‪.30 7-304‬‬
‫)‪ (36‬ﺍﻟﺭﺍﺯ ﻱ‪ ،‬ﻤﺤﻤ ﺩ ﺒﻥ ﻋ ﻤﺭ‪ ،‬ﻨ ﻬﺎﻴ ﺔ ﺍﻹﻴﺠﺎﺯ ﻓﻲ ﺩﺭﺍﻴﺔ ﺍﻹ ﻋﺠﺎﺯ‪ ،‬ﺘ ﺤﻘﻴﻕ‪ :‬ﺇﺒﺭﺍﻫﻴﻡ ﺍﻟ ﺴﺎﻤﺭﺍﺌ ﻲ‪ ،198 5،‬ﺩﺍﺭ ﺍﻟﻔ ﻜﺭ‪ ،‬ﻋ ﻤﺎﻥ‪ ،‬ﺹ ‪.91 ،81‬‬
‫)‪ (37‬ﺍﺒﻥ ﺍ ﻷﺜﻴﺭ‪،‬ﻀﻴﺎﺀ ﺍﻟ ﺩﻴﻥ ﻨﺼﺭ ﺍﷲ ﺒﻥ ﻤ ﺤﻤ ﺩ‪ ،‬ﺍﻟ ﻤﺜل ﺍﻟﺴﺎﺌﺭ ﻓﻲ ﺃﺩﺏ ﺍﻟ ﻜﺎﺘﺏ ﻭﺍﻟ ﺸﺎﻋﺭ‪ ،‬ﺘ ﺤﻘﻴﻕ‪ :‬ﻤﺤﻤ ﺩ ﻤ ﺤﻲ ﺍﻟ ﺩﻴﻥ ﻋﺒﺩ ﺍﻟ ﺤﻤﻴ ﺩ‪،199 0 ،‬ﻁ ‪ ،1‬ﺍﻟ ﻤ ﻜﺘﺒﺔ ﺍﻟ ﻌﺼﺭﻴ ﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﺝ ‪1‬ﺹ ‪.74‬‬
‫)‪ (38‬ﺍﻟﺴ ﻜﺎﻜ ﻲ‪ ،‬ﺃﺒﻭ ﻴﻌﻘﻭﺏ ﻴﻭ ﺴﻑ ﺒﻥ ﺃﺒﻲ ﺒ ﻜﺭ ﻤﺤﻤ ﺩ ﺒﻥ ﻋﻠ ﻲ‪ ،‬ﻤﻔﺘﺎﺡ ﺍ ﻟ ﻌﻠﻭ ﻡ‪ ،‬ﻀﺒﻁ ﻪﻭ ﻜﺘﺏ ﻫﻭﺍﻤﺸ ﻪ ﻭﻋ ﻠﹼ ﻕ ﻋﻠﻴﻪ‪ :‬ﻨﻌﻴ ﻡ ﺯﺭﺯﻭﺭ‪ ،198 7 ،‬ﻁ‪ ،2‬ﺩﺍﺭ ﺍﻟ ﻜﺘﺏ ﺍﻟ ﻌﻠﻤﻴ ﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﺹ ‪.359‬‬
‫)‪ (39‬ﺍﻟﻌﻠﻭ ﻱ‪ ،‬ﻴ ﺤﻴﻰ ﺒﻥ ﺤ ﻤﺯﺓ ﺒﻥ ﻋﻠ ﻲ‪ ،‬ﺍﻟ ﻁﺭﺍﺯ‪ ،‬ﺘ ﺤﻘﻴﻕ‪ :‬ﻋﺒﺩ ﺍﻟﺤﻤﻴ ﺩ ﻫﻨﺩﺍﻭ ﻱ‪ ،200 2 ،‬ﻁ‪ ،1‬ﺍﻟ ﻤ ﻜﺘﺒ ﺔ ﺍﻟ ﻌﺼﺭﻴ ﺔ‪ ،‬ﺒﻴﺭﻭﺕ ‪،‬ﺝ ‪ 1‬ﺹ‪.35‬‬
‫)‪ ( 40‬ﺍﻟﻘﺯﻭﻴﻨﻲ ‪ :‬ﺠ ﻼل ﺍﻟ ﺩﻴﻥ ﻤﺤﻤ ﺩ ﺒﻥ ﻋﺒﺩ ﺍﻟﺭﺤ ﻤﻥ‪ ،‬ﺘﻠﺨﻴ ﺹ ﺍﻟ ﻤﻔﺘﺎﺡ ‪،‬ﻗﺭﺃﻩ ﻭ ﻜﺘﺏ ﺤﻭﺍﺸﻴ ﻪ ﻭﻗ ﺩﻡ ﻟﻪ‪ :‬ﻴﺎ ﺴﻴﻥ ﺍ ﻷﻴﻭﺒ ﻲ‪ ،200 2 ،‬ﻁ‪ ،1‬ﺍﻟ ﻤ ﻜﺘﺒ ﺔ ﺍﻟ ﻌ ﺼﺭﻴ ﺔ – ﺒﻴﺭﻭﺕ‪ ،‬ﺹ ‪. 149‬‬
‫)‪ (41‬ﺍﻟ ﻤ ﺼﺩﺭ ﺍﻟﺴﺎﺒ ﻕ‪.15 0 ،‬‬
‫)‪ ( 42‬ﺍﻟ ﻤ ﺼﺩﺭ ﺍﻟﺴﺎﺒ ﻕ‪.15 9 ،‬‬
‫)‪ ( 43‬ﺍﻟﻨ ﺹ ﺍﻟﻤ ﺤﻘﻕ ﺹ ‪.18‬‬
‫)‪ (44‬ﺍﻨﻅﺭ ﺍﻟﻨ ﺹ ﺍﻟﻤ ﺤﻘﻕ ﺹ ‪.22‬‬
‫)‪ ( 45‬ﺍﻟﻨ ﺹ ﺍﻟﻤ ﺤﻘﻕ ﺹ ‪.24‬‬
‫)‪ (46‬ﺍﻟﻨ ﺹ ﺍﻟﻤ ﺤﻘﻕ ﺹ ‪.25‬‬
‫)‪ ( 47‬ﺍﻟﻨ ﺹ ﺍﻟﻤ ﺤﻘﻕ ﺹ ‪.26‬‬
‫)‪ ( 48‬ﻤﺎ ﺒﻴﻥ ﺍﻟ ﻤ ﻌﻘﻭﻓﻴﻥ ﺴﺎ ﻗﻁ ﻤﻥ ) ﺏ (‪.‬‬
‫)‪ (49‬ﻤﺎ ﺒﻴﻥ ﺍﻟ ﻤ ﻌﻘﻭﻓﻴﻥ ﺴﺎ ﻗﻁ ﻤﻥ ) ﺝ (‪.‬‬
‫)‪ ( 50‬ﻓﻲ ) ﺏ ( ﻭ )ﺝ (‪ :‬ﺘﺤ ﺼﻰ ‪.‬‬
‫)‪ (51‬ﻓﻲ ) ﺏ ( ﻭ ) ﺝ ( ‪ :‬ﺍﻟ ﻤﻨﻘ ﻭل ‪.‬‬
‫)‪ (52‬ﻓﻲ ) ﺏ ( ﺸﺭﺡ ﻗﻭل ﺍﻟ ﺤﻤﺎﺴ ﺔ ‪.‬‬
‫)‪ (53‬ﻫﺫﺍ ﺼﺩﺭ ﺍﻟﺒﻴﺕﻭ ﻋﺠﺯﻩ ‪:‬‬
‫ﺇﺫﺍ ﺃﻨﺎ ﻟﻡ ﺃَﻨﹾ ﺴ‪‬ﻬ‪‬ﺎ ﺃُ ﺩ‪‬ﻓﹶ ﻊ‪‬‬
‫ﻭﻫﻭ ﻟﺨﻔﺎﻑ ﺒﻥ ﻨ ﺩﺒ ﺔ ﺍﻟﺴﻠ ﻤﻲ ) ﺍﻨﻅﺭ ﺘ ﺭﺠ ﻤﺘﻪ‪ :‬ﺍﺒﻥ ﻗﺘﻴﺒ ﺔ‪ ،‬ﺃﺒﻭ ﻤﺤﻤ ﺩ ﻋﺒ ﺩﺍﷲ ﺒﻥ ﻤﺴﻠ ﻡ‪ ،‬ﺍﻟﺸ ﻌﺭ ﻭﺍﻟ ﺸﻌﺭﺍﺀ‪ ،‬ﺘ ﺤﻘﻴﻕ ‪ :‬ﻋ ﻤﺭ ﺍﻟ ﻁﺒﺎﻉ‪ ،1997 ،‬ﻁ‪ ،1‬ﺸﺭﻜ ﺔ ﺩﺍﺭﺍ ﻷﺭ ﻗﻡ ﺒﻥ ﺃﺒﻲ ﺍﻷﺭﻗ ﻡ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﺹ ‪ ،( 236‬ﻭﺍﻨﻅﺭ ﺸ ﻌﺭ ﺨﻔﺎﻑ ﺒﻥ ﻨ ﺩﺒﺔ ﺍﻟﺴﻠ ﻤﻲ ﺠ ﻤﻊ ﻭﺘ ﺤﻘﻴﻕ ﻨﻭﺭ ﻱ ﺤﻤﻭﺩ ﻱ ﺍﻟﻘﻴﺴ ﻲ‪ ،1967 ،‬ﺏ ‪ .‬ﻁ‪ ،‬ﻤ ﻁﺒ ﻌﺔ ﺍﻟ ﻤ ﻌﺎﺭﻑ‪ ،‬ﺒ ﻐ ﺩﺍ ﺩ‪ ،‬ﺹ ‪.103‬‬
‫)‪ ( 54‬ﻓﻲ ) ﺏ ( ‪ :‬ﻭﺒ ﻪ‪ ،‬ﻭﺍﻟﺼﻭﺍﺏ ﻤﺎ ﻭﺭﺩ ﻓﻲ ) ﺃ ( ﻭ)ﺝ (‪،‬ﺍﻨﻅﺭ ‪ :‬ﺍﻟﻤﺭﺯﻭﻗ ﻲ‪ ،‬ﺃﺒﻭ ﻋﻠﻲ ﺃﺤﻤ ﺩ ﺒﻥ ﻤﺤﻤ ﺩ ﺒﻥ ﺍﻟﺤ ﺴﻥ‪ ،‬ﺸﺭﺡ ﺩﻴﻭﺍﻥ ﺍﻟﺤ ﻤﺎﺴ ﺔ‪ ،‬ﻨﺸﺭﻩ ﺃﺤﻤ ﺩ ﺇﺤﻤﻴ ﺩ ﻭ ﻋﺒﺩ ﺍﻟﺴ ﻼﻡ ﻫﺎﺭﻭ ﻥ‪ ،199 1 ،‬ﻁ‪ ، 1‬ﺩﺍﺭ ﺍﻟ ﺠﻴل‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﻡ ‪ / 1‬ﺹ ‪.628‬‬
‫)‪ ( 55‬ﺴﻭﺭﺓ ﺍﻟﺒﻘﺭﺓ ﺍ ﻵﻴ ﺔ ) ‪.( 228‬‬
‫)‪ (56‬ﺸﺭﺡ ﺩﻴﻭﺍﻥ ﺍﻟ ﺤﻤﺎ ﺴﺔ ﻡ ‪ / 1‬ﺹ ‪.628‬‬
‫)‪ (57‬ﻓﻲ ) ﺏ ( ﻭ )ﺝ ( ﺍﻨﺘ ﻬﻰ ﻜ ﻼﻤ ﻪ‪.‬‬
‫)‪ ( 58‬ﻓﻲ ) ﺏ (‪ :‬ﻜﻘﻭﻟ ﻬﺎ‪.‬‬
‫)‪ ( 59‬ﺴﻭﺭﺓ ﺁل ﻋ ﻤﺭﺍﻥ ﺍ ﻵﻴﺔ )‪.( 36‬‬
‫)‪ (60‬ﻓﻲ ) ﺏ ( ‪ :‬ﻹﻅ ﻬﺎﺭ ﺍﻟﺘ ﺤﺯ‪‬ﻥ‪.‬‬
‫)‪ ( 61‬ﺘﻠﺨﻴ ﺹ ﺍﻟﻤﻔﺘﺎ ﺡ‪ ،‬ﺍﻟﻘﺯﻭﻴﻨ ﻲ‪ ،‬ﺹ ‪. 159‬‬
‫)‪ ( 62‬ﺍﻟﺒﻴﺕ ﻟﺠ ﻌﻔﺭ ﺒﻥ ﻋﻠﺒ ﺔ ﺍﻟﺤﺎﺭﺜ ﻲ‪ ،‬ﻭﺘ ﻤﺎﻤ ﻪ‪:‬‬
‫ﺠِﻨﻴ ﺏ‪ ‬ﻭﺠ‪‬ﺜ ﻤﺎﻨﻲ ﺒ ﻤ ﻜﹼﺔﹶ ﻤ‪‬ﻭﺜﹶﻕﹸ‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﻷﻏﺎﻨ ﻲ‪ ،‬ﺝ ‪ ،13‬ﺹ ‪ 54‬ﻭ ﻤﻌﺠ ﻡ ﺍﻟﺒﻠ ﺩﺍﻥ‪ ) ،‬ﺤ ﺫﻭﺭﺍﺀ (‪ ،‬ﻭ ﻓﻲ ﻤﻭﻀﻊ ﺁﺨﺭ ) ﺠﺩﻭﺭﺓ (‪ ،‬ﻭ ﻤﺭﺍ ﺼﺩ ﺍﻻﻁ ﻼﻉ ﻋﻠﻰ ﺃ ﺴﻤﺎﺀ ﺍﻷ ﻤ ﻜﻨﺔ ﻭﺍﻟﺒﻘﺎﻉ‪ )،‬ﺤ ﺫﻭﺭﺍﺀ (‪ ،‬ﻭ ﻓﻲ ﻤﻭﻀﻊ ﺁﺨﺭ ) ﺠﺩﻭﺭﺓ (‪ ،‬ﻭﻋ ﻼﻭﻨ ﻪ‪ ،‬ﺸﺭﻴﻑ ﺭﺍﻏﺏ‪ ،200 7 ،‬ﺜ ﻼﺜ ﺔ ﺸﻌﺭﺍﺀ ﻤﻘﻠﻭﻥ‪ ،‬ﺠ ﻤﻊ ﻭﺘ ﺤﻘﻴﻕ ﻭﺩﺭﺍﺴ ﺔ‪ ،‬ﻁ‪ ،1‬ﺩﺍﺭ ﺍﻟ ﻤﻨﺎﻫﺞ ﻭﺍﻟﺘﻭﺯﻴﻊ‪ ،‬ﺍﻷﺭ ﺩﻥ‪ ،‬ﺹ‪. 150‬‬
‫)‪ ( 63‬ﻓﻲ ) ﺏ(‪ :‬ﻫﻭﺍ ﻱ ﻤﻊ ﺍﻟﺭ ﻜﺏ ﺍﻟﻴ ﻤﺎﻨﻲ ﻤ‪ ‬ﺼ ﻌِﺩ‪ ،‬ﻭ ﺍﻟﺫ ﻱ ﻭﺭﺩ ﻓﻲ ﺍﻟ ﻤ ﺼﺎﺩﺭ‪ ":‬ﻫﻭﺍ ﻱ‪ َ‬ﻤﻊ ﺍﻟﺭ‪ ‬ﻜ ﺏِ ﺍﻟﻴ ﻤﺎﻨﻴﻥ ﻤ‪ ‬ﺼﻌِ ﺩ‪ " ّ‬ﺍﻨﻅﺭ‪ :‬ﺍﻹ ﺼﻔﻬﺎﻨ ﻲ‪ ،‬ﺃﺒﻭ ﺍﻟﻔﺭﺝ ﻋﻠﻲ ﺒﻥ ﺍﻟ ﺤﺴﻴﻥ ) ﺕ ‪ ،( 356‬ﺍﻷﻏﺎﻨ ﻲ‪ ،‬ﺘ ﺤﻘﻴﻕ‪ :‬ﻋﺒﺩ ﺍﻟﺴﺘﺎﺭ ﺃﺤﻤ ﺩ ﻓﺭ‪‬ﺍﺝ‪ ،195 9 ،‬ﺏ ‪ .‬ﻁ‪ ،‬ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓ ﺔ‪ ،‬ﺒﻴﺭﻭﺕ ‪ ،‬ﺝ‪ ،13‬ﺹ ‪ . 54‬ﺍﻟ ﺤﻤﻭ ﻱ‪ ،‬ﻴﺎﻗﻭﺕ ﺃﺒﻭﻋﺒ ﺩﺍﷲ ﺒﻥ ﻋﺒ ﺩﺍﷲ ﺍﻟﺭﻭ ﻤﻲ )‪ ،( 626‬ﻤﻌﺠ ﻡ ﺍﻟﺒﻠ ﺩﺍﻥ‪ ،‬ﺏ ‪ .‬ﺕ‪ .‬ﻁ‪ ،‬ﺩﺍﺭ ﺼﺎ ﺩﺭ‪ ،‬ﺒﻴﺭﻭﺕ‪ ) ،‬ﺤ ﺫﻭﺭﺍﺀ (‪ ،‬ﻭ ﻓﻲ ﻤﻭﻀﻊ ﺁﺨﺭ ) ﺠﺩﻭﺭﺓ ( ‪ ،‬ﻭ ﻋﺒﺩ ﺍﻟﺤ ﻕ‪ ،‬ﺼﻔﻲ ﺍﻟ ﺩﻴﻥ ﻋﺒﺩ ﺍﻟ ﻤﺅ ﻤﻥ‪ ،‬ﻤﺭﺍ ﺼﺩ ﺍﻻﻁ ﻼﻉ ﻋﻠﻰ ﺃ ﺴﻤﺎﺀ ﺍﻷ ﻤ ﻜﻨﺔ ﻭﺍﻟﺒﻘﺎﻉ‪ ،‬ﺤﻘﻘﻪ‪ :‬ﻋﻠﻲ ﻤﺤﻤ ﺩ ﺍﻟﺒﺠﺎﻭ ﻱ‪ ،199 2 ،‬ﻁ‪ ، 1‬ﺩﺍﺭ ﺍﻟ ﺠﻴل‪ ،‬ﺒﻴﺭﻭﺕ‪ )،‬ﺤ ﺫﻭﺭﺍﺀ (‪ ،‬ﻭ ﻓﻲ ﻤﻭﻀﻊ ﺁﺨﺭ ) ﺠﺩﻭﺭﺓ (‪.‬‬
‫)‪ ( 64‬ﺍﻟﺘﻔﺘﺎﺯﺍﻨﻲ ‪ ،‬ﺴﻌ ﺩ ﺍﻟﺩﻴﻥ ﻤﺴ ﻌﻭ ﺩ ﺒﻥ ﻋ ﻤﺭ‪ ،‬ﺍﻟ ﻤﻁﻭل ﺸﺭﺡ ﺘﻠﺨﻴ ﺹ ﻤﻔﺘﺎﺡ ﺍﻟ ﻌﻠﻭ ﻡ‪ ،‬ﺘ ﺤﻘﻴﻕ ‪ :‬ﻋﺒﺩ ﺍﻟﺤﻤﻴ ﺩ ﻫﻨﺩﺍﻭ ﻱ‪ ،200 1 ،‬ﻁ‪ ، 1‬ﺩﺍﺭ ﺍﻟ ﻜﺘﺏ ﺍﻟ ﻌﻠﻤﻴ ﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﺹ ‪.605 ،604‬‬
‫)‪ (65‬ﻭ ﻗﺩ ‪ :‬ﺴﺎﻗ ﻁﺔ ﻤﻥ ) ﺏ( ‪.‬‬
‫)‪ (66‬ﻤﺎ ﺒﻴﻥ ﺍﻟ ﻤ ﻌﻘﻭﻓﻴﻥ ﺴﺎ ﻗﻁ ﻤﻥ ) ﺏ (‪.‬‬
‫)‪ ( 67‬ﺘﻠﺨﻴ ﺹ ﺍﻟ ﻤﻔﺘﺎﺡ ‪.15 9 :‬‬
‫)‪ ( 68‬ﻤﺎ ﺒﻴﻥ ﺍﻟ ﻤ ﻌﻘﻭﻓﻴﻥ ﺴﺎ ﻗﻁ ﻤﻥ) ﺏ (‪.‬‬
‫)‪ ( 69‬ﺍﻟﻌ ﻁﻑ ﻋﻠﻰ ﻗﻭﻟ ﻪ ‪ :‬ﺭﺩ‪ ‬ﻗﻭل ﺼﺎﺤﺏ ﺍﻟﺘﻠﺨﻴ ﺹ‪ ،‬ﻭﺍﻟﻤﻘ ﺼﻭﺩ ) ﺍﻟﺘﻔﺘﺎﺯﺍﻨﻲ ( ‪.‬‬
‫)‪ (70‬ﺍﻟﺒﻴﺘﺎﻥ ﻟ ﻌﺒﺩ ﺍﷲ ﺍﺒﻥ ﺍﻟ ﻤ ﻌﺘﺯ‪ ،‬ﺍﻨﻅﺭ ﺩﻴﻭﺍﻨ ﻪ‪ ،‬ﺸﺭﺡ ﻴﻭ ﺴﻑ ﺸﻜﺭ ﻱ ﻓﺭﺤﺎﺕ‪ ،199 5 ،‬ﻁ‪ ، 1‬ﺩﺍﺭ ﺍﻟ ﺠﻴل‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﺹ ‪ . 579‬ﻭﻗﻭﻟ ﻪ ‪ :‬ﻤﻀ ﺽ‪ ،‬ﻓﻲ ﺍﻟﺩﻴﻭﺍﻥ‪ :‬ﺤﺴ ﺩ‪ ،‬ﻭﻨﻔﺴ ﻬﺎ ‪ :‬ﺒ ﻌﻀ ﻬﺎ‪.‬‬
‫)‪ ( 71‬ﻤﻔﺘﺎﺡ ﺍﻟ ﻌﻠﻭ ﻡ‪ ،‬ﺹ‪. 364‬‬
‫)‪ ( 72‬ﺍﻟﻀ ﻤﻴﺭ ﻓﻲ ) ﻗﻭﻟ ﻪ ( ﻴ ﻌﻭ ﺩ ﻋﻠﻰ ) ﺍﻟﺘﻔﺘﺎﺯﺍﻨﻲ ( ‪.‬‬
‫)‪(73‬ﺘﻠﺨﻴ ﺹ ﺍﻟ ﻤﻔﺘﺎﺡ‪.159 :‬‬
‫)‪ (74‬ﺴﻭﺭﺓ ﺍﻟﺒﻘﺭﺓ‪ :‬ﺍ ﻵﻴﺔ ) ‪.( 17‬‬
‫)‪ (75‬ﺍﻟﺯ ﻤﺨﺸﺭ ﻱ‪ ،‬ﺠﺎﺭﺍﷲ ﺃﺒﻭ ﺍﻟﻘﺎ ﺴﻡ ﻤﺤ ﻤﻭ ﺩ ﺒﻥ ﻋ ﻤﺭ ﺍﻟ ﻜﺸﺎﻑ ﻋﻥ ﺤﻘﺎﺌﻕ ﻏﻭﺍﻤ ﺽ ﺍﻟﺘﻨﺯﻴل ﻭﻋﻴﻭﻥ ﺍﻷﻗﺎﻭﻴل ﻓﻲ ﻭﺠﻭﻩ ﺍﻟﺘﺄﻭﻴل‪،‬ﺘ ﺤﻘﻴﻕ‪:‬ﻋﺎ ﺩل ﻋﺒﺩ ﺍﻟ ﻤﻭﺠﻭ ﺩ ﻭﻋﻠ ﻲ ﻤﻌﻭ ﺽ‪ ،199 8 ،‬ﻁ‪ ،1‬ﻤ ﻜﺘﺒﺔ ﺍﻟﻌﺒﻴ ﻜﺎﻥ ‪،‬ﺍﻟﺭﻴﺎ ﺽ‪ ،‬ﺝ‪ / 1‬ﺹ ‪. 200‬‬
‫)‪ (76‬ﻓﻲ ﻤﻔﺘﺎﺡ ﺍﻟ ﻌﻠﻭﻡ ‪ :‬ﺴ‪ ‬ﻤﻲ‪ ،‬ﺍﻨﻅﺭ ﺹ ‪.349‬‬
‫)‪ (77‬ﻤﻔﺘﺎﺡ ﺍﻟ ﻌﻠﻭ ﻡ‪ ،‬ﺍﻟ ﺴ‪‬ﻜﹼﺎ ﻜ ﻲ‪ ،‬ﺹ ‪.346‬‬
‫)‪(78‬ﺘﻠﺨﻴ ﺹ ﺍﻟ ﻤﻔﺘﺎﺡ‪.159 :‬‬
‫)‪ (79‬ﻤﻔﺘﺎﺡ ﺍﻟ ﻌﻠﻭ ﻡ‪ ،‬ﺹ ‪. 323‬‬
‫)‪ (80‬ﻓﻲ ) ﺏ ( ‪ :‬ﺍﻟﺒﻴﺎﻥ ‪.‬‬
‫)‪ (81‬ﺍﻨﻅﺭ ﻤﻔﺘﺎﺡ ﺍﻟ ﻌﻠﻭ ﻡ‪ ،‬ﺹ ‪.32 8 -323‬‬
‫)‪ (82‬ﺍﻟ ﺨﻤ ﺴﺔ ‪ :‬ﺴﺎﻗ ﻁﺔ ﻤﻥ ) ﺃ (‪.‬‬
‫)‪ (83‬ﻤﻔﺘﺎﺡ ﺍﻟ ﻌﻠﻭ ﻡ‪ ،‬ﺹ ‪.304‬‬
‫)‪ (84‬ﺍﻨﻅﺭ ﺍﻟ ﻤ ﺼﺩﺭ ﺍﻟﺴﺎﺒ ﻕ‪ ،‬ﺹ ‪. 306 – 304‬‬
‫)‪ (85‬ﻤﺎ ﺒﻴﻥ ﺍﻟ ﻤ ﻌﻘﻭﻓﻴﻥ ﺴﺎ ﻗﻁ ﻤﻥ ) ﺝ (‪.‬‬
‫)‪ (86‬ﻓﻲ ) ﺝ ( ‪ :‬ﺍﻟ ﻤﺼﺤ ﺤﺔ ﺒﺎ ﻻﻨﻘﻼﺏ‪.‬‬
‫)‪ (87‬ﻤﺎ ﺒﻴﻥ ﺍﻟ ﻤ ﻌﻘﻭﻓﻴﻥ ﺴﺎ ﻗﻁ ﻤﻥ ) ﺏ(‪.‬‬
‫)‪ (88‬ﺍﻨﻅﺭ ﻤﻔﺘﺎﺡ ﺍﻟ ﻌﻠﻭﻡ‪ :‬ﺹ ‪. 38 0- 378‬‬
‫)‪ (89‬ﺍﻨﻅﺭ ﺘﻠﺨﻴ ﺹ ﺍﻟ ﻤﻔﺘﺎﺡ‪ :‬ﺹ ‪ ،160‬ﻭﺍﻟ ﻤﻁﻭل ‪ :‬ﺹ ‪.610 – 606‬‬
‫)‪ (90‬ﺍﻨﻅﺭ ﺍﻟﺒ ﻐ ﺩﺍﺩ ﻱ‪ ،‬ﺇﺴ ﻤﺎﻋﻴل ﺒﻥ ﻤﺤﻤ ﺩ ﺒﺎﺸﺎ‪ ،‬ﻫ ﺩﻴ ﺔ ﺍﻟ ﻌﺭﻓﻴﻥ ﻓﻲ ﺃ ﺴﻤﺎﺀ ﺍﻟ ﻤﺅﻟﻔﻴﻥ ﻭﺁﺜﺎﺭ ﺍﻟ ﻤ ﺼﻨﻔﻴﻥ‪ ، 195 1 ،‬ﺏ‪ .‬ﻁ‪ ،‬ﺍﺴﺘﺎﻨﺒﻭل ﺝ ‪ /1‬ﺹ‪. 141‬‬
‫)‪ (91‬ﺍﻟ ﻤﺸﺎ ﻜﻠﺔ ﻋﻨﺩ ﺍﻟﺒ ﻼﻏﻴﻴﻥ ﻤﺼ ﻁﻠﺢ ﺒﺩﻴ ﻌ ﻲ‪.‬‬
‫)‪ (92‬ﺍﻨﻅﺭ ﺍﻟﺒﺨﺎﺭ ﻱ‪ ،‬ﺃﺒﻭ ﻋﺒ ﺩﺍﷲ ﻤﺤﻤ ﺩ ﺒﻥ ﺇ ﺴﻤﺎ ﻋﻴل‪ ،‬ﺼﺤﻴﺢ ﺍﻟﺒﺨﺎﺭ ﻱ‪ ،‬ﻨﺸﺭﻩ ﻤﺤﻤ ﺩ ﻤﺤﻤ ﺩ ﺘﺎ ﻤﺭ‪ ،200 4 ،‬ﻁ‪ ،1‬ﻤﺅﺴ ﺴﺔ ﺍﻟ ﻤﺨﺘﺎﺭ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‪ ،‬ﺝ‪ - 3‬ﺹ ‪ ) ،130 5‬ﺒﺎﺏ ﺩﻭﺍﺀ ﺍﻟ ﻤﺒﻁﻭﻥ (‪ ،‬ﻭﻨ ﺹ ﺍﻟ ﺤﺩﻴ ﺙ " ﺤﺩﺜﻨﺎ ﻤﺤﻤ ﺩ ﺒﻥ ﺠ ﻌﻔﺭ‪ ،‬ﺤﺩﺜﻨﺎ ﺸ ﻌﺒ ﺔ ﻋﻥ ﻗﺘﺎ ﺩﺓ ﻋﻥ ﺃﺒﻲ ﺍﻟﻤﺘﻭ ﻜل ﻋﻥ ﺃﺒﻲ ﺴﻌﻴ ﺩ‪ ،‬ﻗﺎل‪ :‬ﺠﺎﺀ ﺭﺠل ﺇﻟﻰ ﺍﻟﻨﺒﻲ – ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺴﻠﻡ – ﻓﻘﺎل ‪ :‬ﺇﻥ ﺃ ﺨﻲ ﺍﺴﺘ ﻁﻠﻕ ﺒﻁﻨ ﻪ‪ ،‬ﻓﻘﺎل‪ " :‬ﺍ ﺴﻘﻪ ﻋﺴﻼﹰ " ﻓ ﺴﻘﺎﻩ‪ ،‬ﻓﻘﺎل‪ :‬ﺇﻨﻲ ﺴﻘﻴﺘﻪ ﻓﻠﻡ ﻴﺯ ﺩﻩ ﺇﻻ ﺍ ﺴﺘﻁ ﻼﻗﹰﺎ‪ ،‬ﻓﻘﺎل ‪ " :‬ﺼ ﺩﻕ ﺍﷲ ﻭ ﻜﺫﺏ ﺒ ﻁﻥ ﺃ ﺨﻴ ﻙ " ‪.‬‬
‫)‪ ( 93‬ﻫﻭ ﻋ ﻤﺭ ﺒﻥ ﻋﺒﺩ ﺍﻟﺭﺤ ﻤﻥ ﺒﻥ ﻋ ﻤﺭ ﺍﻟﺒ ﻬﺒ ﻬﺎﺌﻲ ﺍﻟ ﻜﻨﺎﻨﻲ ﺍﻟﻘﺯﻭﻴﻨﻲ ﺍﻟﻔﺎﺭﺴ ﻲ‪ ،‬ﻤﺎﺕ ﺸﺎﺒ‪‬ﺎ‪ ،‬ﻋﻥ ‪ 37‬ﺃﻭ ‪ 38‬ﻋﺎﻤ‪‬ﺎ ‪ ،‬ﻟﻪ " ﺍﻟ ﻜﺸﻑ ﻋﻠﻰ ﺍﻟ ﻜﺸﺎﻑ " ﻓﻲ ﺍﻟﺘﻔﺴﻴﺭ‪ ،‬ﺤﺎ ﺸﻴﺔ ﻋﻠﻰ ﻜﺸﺎﻑ ﺍﻟﺯ ﻤﺨﺸﺭ ﻱ‪ ،‬ﻭﻫﻭ ﻤﺨ ﻁﻭﻁ‪ .‬ﺍﻨﻅﺭ‪ :‬ﺸﺫﺭﺍﺕ ﺍﻟﺫﻫﺏ ﺝ ‪ /6‬ﺹ ‪ ،143‬ﻭﺍﻷﻋ ﻼﻡ ﺝ‪/ 5‬ﺹ ‪. 208‬‬
‫)‪ ( 94‬ﻓﻲ ) ﺝ ( ‪ :‬ﻓﻘﻁ‪.‬‬
‫)‪ ( 95‬ﺍﻟﻔﺎﺭﺴ ﻲ‪ ،‬ﻋ ﻤﺭ‪ ،‬ﺍﻟ ﻜﺸﻑ ﻋ ﻠﻰ ﺍﻟﻜ ﺸﺎﻑ‪ ) ،‬ﻤﺨ ﻁﻭﻁ ( ﻭﺭﻗ ﺔ ) ‪ ،( 251‬ﻨﻘ ﻼﹰ ﻋﻥ‪ :‬ﺍﻟﺭﺸﻴ ﺩ‪ ،‬ﻨﺎﺼﺭ ﺴﻌ ﺩ‪ ،198 0 ،‬ﺭﺴﺎﺌل ﺍﺒﻥ ﻜ ﻤﺎل‪ ،‬ﺍﻟﻨﺎﺩ ﻱ ﺍﻷﺩﺒ ﻲ‪ ،‬ﺍﻟﺭﻴﺎ ﺽ‪ ،‬ﺹ ‪.74‬‬
‫)‪ ( 96‬ﻓﻲ ) ﺏ( ‪ :‬ﺍﻟﺸﻜﻠ ﺔ‪.‬‬
‫)‪ ( 97‬ﺤﻘﻘ ﻬﺎ‪ :‬ﻨﺎﺼﺭ ﺴﻌ ﺩ ﺍﻟﺭﺸﻴ ﺩ‪ ،‬ﻭﻨﺸﺭﻫﺎ ﺍﻟﻨﺎﺩ ﻱ ﺍﻷﺩﺒ ﻲ‪ ،‬ﺍﻟﺭﻴﺎ ﺽ‪ ،198 0 ،‬ﺒ ﻌﻨﻭﺍﻥ ‪ " :‬ﺭﺴﺎﺌل ﺍﺒﻥ ﻜ ﻤﺎل ﺒﺎﺸﺎ "‪.‬‬
‫)‪ ( 98‬ﻤﺎ ﺒﻴﻥ ﺍﻟ ﻤ ﻌﻘﻭﻓﻴﻥ ﺴﺎﻗﻁ ﻤﻥ ) ﺃ (‪.‬‬
‫)‪ ( 99‬ﺭ ﺴﺎﻟ ﺔ ﻓﻲ ﺘ ﺤﻘﻴﻕ ﺍﻟﺘ ﻀ ﻤﻴﻥ‪ ،‬ﻭﻫﻲ ﻤﺨﻁﻭﻁ ﺔ ﻤﻨ ﻬﺎ ﻨﺴ ﺨﺔ ﺒﺩﺍﺭ ﺍﻟ ﻜﺘﺏ ﺍﻟ ﻤﺼﺭﻴ ﺔ‪ ،‬ﺒﺭ ﻗﻡ ) ‪ ( 389‬ﻤﺠﺎ ﻤﻴﻊ ‪.‬‬
‫)‪ (10 0‬ﻜﺘﺎﺏ ﺍﻟﺘﻠﻭﻴﺢ ﺇﻟﻰ ﻜﺸﻑ ﺤﻘﺎﺌﻕ ﺍﻟﺘﻨﻘﻴﺢ‪ ،‬ﻟﺴﻌ ﺩ ﺍﻟ ﺩﻴﻥ ﻤﺴ ﻌﻭ ﺩ ﺒﻥ ﻋ ﻤﺭ ﺒﻥ ﻋﺒ ﺩﺍﷲ ﻟﻠﺘﻔﺘﺎﺯﺍﻨ ﻲ‪ ،‬ﻭﻫﻭ ﻜﺘﺎﺏ ﻓﻲ ﺍﻷ ﺼﻭ ل‪ ،‬ﻤﻁﺒﻭﻉ ﻤﺘﺩﺍﻭل‪.‬‬
‫)‪ (10 1‬ﺒﻭﺠ ﻪ‪ :‬ﺴﺎﻗﻁ ﺔ ﻤﻥ ) ﺃ(‪.‬‬
‫)‪ (10 2‬ﻤﺎ ﺒﻴﻥ ﺍﻟ ﻤ ﻌﻘﻭﻓﻴﻥ ﻤﻁ ﻤﻭﺱ ﻓﻲ ) ﺝ (‪.‬‬
‫)‪ (10 3‬ﻤﺎ ﺒﻴﻥ ﺍﻟ ﻤ ﻌﻘﻭﻓﻴﻥ ﺴﺎ ﻗﻁ ﻤﻥ ) ﺃ (‪.‬‬
‫)‪ (10 4‬ﻟﻡ ﺃﻫﺘ ﺩ ﺇﻟﻰ ﻤﻭ ﻁﻥ ﻫ ﺫﻩ ﺍﻟﺘ ﻌﻠﻴﻘﺎﺕ‪.‬‬
‫)‪ (10 5‬ﻓﻲ ) ﺝ ( ‪ :‬ﻟ ﻌﺩ ﻡ ﺸ ﻤﻭﻟ ﻪ ‪.‬‬
‫)‪ (10 6‬ﺃﺸﺎﺭ ﺍﻟﻨﺎ ﺴﺦ ﻓﻲ ﺃﻋﻠ ﻰ ﺍﻟﻭﺭﻗ ﺔ ﺇﻟﻰ ﺃﻨﻪ ﺼﺎﺤﺏ ﺍﻟ ﻤﻔﺘﺎﺡ‪.‬‬
‫)‪ (10 7‬ﻫﺫﺍ ﻋﺠﺯ ﺍﻟﺒﻴﺕ ﻭﺼ ﺩﺭﻩ ‪:‬‬
‫ﺘﹶﺭ‪‬ﺘ ﻊ‪ ‬ﺤﺘﻰ ﺇﺫﺍ ﺍﺩ‪ ‬ﻜﺭ‪ ‬ﺕﹾ‬
‫ﺍﻨﻅﺭ ﺍﻟﺨﻨﺴﺎﺀ‪ ،‬ﺘ ﻤﺎﻀﺭ ﺒﻨﺕ ﻋ ﻤﺭﻭ‪ ،‬ﺍﻟ ﺩﻴﻭﺍﻥ‪ ، 196 0 ،‬ﺏ‪ .‬ﻁ‪ ،‬ﺩﺍﺭ ﺼﺎ ﺩﺭ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﺹ‪.48‬‬
‫)‪ (10 8‬ﺍﻟﺸﻴﺦ ﻫﻭ ﻋﺒﺩ ﺍﻟﻘﺎﻫﺭ ﺍﻟﺠﺭ ﺠﺎﻨﻲ‪.‬‬
‫)‪ (10 9‬ﻓﻲ ) ﺏ ( ‪ :‬ﻤﻌﻨﺎﻫ ﻤﺎ‪.‬‬
‫)‪ (11 0‬ﻤﺎ ﺒﻴﻥ ﺍﻟ ﻤ ﻌﻘﻭﻓﻴﻥ ﺴﺎ ﻗﻁ ﻤﻥ ) ﺏ(‪.‬‬
‫)‪ (11 1‬ﻓﻲ ) ﺏ ( ‪ :‬ﻤﺭﺫﻭل‪.‬‬
‫)‪(11 2‬ﺘ ﺼﺭ‪‬ﻑ " ﺍﺒﻥ ﻜ ﻤﺎل " ﻓﻲ ﻋﺒﺎﺭﺓ ﺍﻟﺠﺭﺠﺎﻨ ﻲ‪ ،‬ﺍﻨﻅﺭ ﺍﻟﺠﺭﺠﺎﻨ ﻲ‪ ،‬ﻋﺒﺩ ﺍﻟﻘﺎﻫﺭ ﺒﻥ ﻋﺒﺩ ﺍﻟﺭﺤ ﻤﻥ‪ ،‬ﺩﻻﺌل ﺍﻹ ﻋﺠﺎﺯ‪ ،‬ﺘ ﺤﻘﻴﻕ‪ :‬ﻤﺤ ﻤﻭ ﺩ ﻤﺤﻤ ﺩ ﺸﺎ ﻜﺭ‪ ،199 2 ،‬ﻁ‪ ، 3‬ﺩﺍﺭ ﺍﻟ ﻤﺩﻨ ﻲ‪ ،‬ﺠ ﺩﻩ‪ ،‬ﺹ ‪..302 -300‬‬
‫ﻟﻡ ﺃﻫﺘ ﺩ ﺇﻟﻴﻪ ‪.‬‬ ‫)‪(11 3‬‬
‫)‪ " (11 4‬ﺍﻟﻤِ ﺸﹾﻔﹶﺭ‪ ‬ﻭ ﺍﻟ ﻤ‪‬ﺸﹾﻔﹶﺭ‪ ‬ﻟﻠﺒ ﻌﻴﺭ ﻜﺎﻟ ﺸﻔﺔ ﻟﻺﻨ ﺴﺎﻥ‪،‬ﻭﺍﻟ ﻤِﺸﹾﻔﹶﺭ‪ ‬ﻤﻥ ﺍﻟﺒ ﻌﻴﺭ ﻜﺎﻟﺠ‪ ‬ﺤ‪‬ﻔﹶ ﻠﹶﺔِ ﻤﻥ ﺍﻟﻔﺭﺱ " ﺍﻨﻅﺭ ﻟﺴﺎﻥ ﺍﻟ ﻌﺭﺏ‪ ،‬ﺒﺎﺏ ﺍﻟ ﺸﻴﻥ‪ ،‬ﺸﹶﻔﹶﺭ‪.‬‬
‫)‪ (11 5‬ﻤﻔﺘﺎﺡ ﺍﻟ ﻌﻠﻭﻡ ‪ :‬ﺹ ‪ 362‬ﻭ ‪.364‬‬
‫)‪ (11 6‬ﺍﻨﻅﺭ ﺍﻟ ﻤ ﺼﺩﺭ ﺍﻟ ﺴﺎﺒﻕ ‪ :‬ﺹ ‪.400 - 362‬‬
‫)‪ (11 7‬ﺍﻟ ﻤ ﺼﺩﺭ ﺍﻟ ﺴﺎﺒﻕ‪ :‬ﺹ ‪.330‬‬
‫)‪ (11 8‬ﻤﺎ ﺒﻴﻥ ﺍﻟ ﻤ ﻌﻘﻭﻓﻴﻥ ﻓﻲ ) ﺝ ( ﻭﻏﻴﺭ ﻤﻭﺠﻭﺩ ﻓﻲ ) ﺃ ( ﻭ ) ﺏ ( ‪.‬‬

‫‪:‬‬
‫‪.‬‬ ‫‪1 1990‬‬ ‫‪(1‬‬
‫‪.‬‬ ‫‪2‬‬ ‫‪1979‬‬ ‫‪(2‬‬
‫‪.‬‬ ‫‪2‬‬ ‫‪.‬‬ ‫‪(3‬‬
‫‪.‬‬ ‫‪5‬‬ ‫‪1981‬‬ ‫‪(4‬‬
‫‪.‬‬ ‫‪2‬‬ ‫‪1981‬‬ ‫‪(5‬‬
‫‪.‬‬ ‫‪1‬‬ ‫‪1997‬‬ ‫‪............‬‬ ‫‪(6‬‬
‫‪.‬‬ ‫‪1‬‬ ‫‪2003‬‬ ‫‪(7‬‬
‫‪.‬‬ ‫‪. 1959‬‬ ‫‪:‬‬ ‫‪(8‬‬
‫‪.‬‬ ‫‪1 2004‬‬ ‫‪(9‬‬

‫________________________________________________‬
‫‪.‬‬ ‫‪.‬‬ ‫‪1951‬‬ ‫‪(10‬‬
‫‪.‬‬ ‫‪1‬‬ ‫‪2001‬‬ ‫‪:‬‬ ‫‪(11‬‬
‫‪.‬‬ ‫‪1‬‬ ‫‪1983‬‬ ‫‪(12‬‬
‫‪.‬‬ ‫‪3‬‬ ‫‪1969‬‬ ‫‪(13‬‬
‫‪.‬‬ ‫‪1‬‬ ‫‪1991‬‬ ‫‪:‬‬ ‫‪(14‬‬
‫‪.‬‬ ‫‪3‬‬ ‫‪1992‬‬ ‫‪:‬‬ ‫‪...............‬‬ ‫‪(15‬‬
‫‪.‬‬ ‫‪.‬‬ ‫‪.‬‬ ‫‪(16‬‬
‫‪.‬‬ ‫‪1‬‬ ‫‪1995‬‬ ‫‪(17‬‬
‫‪.‬‬ ‫‪.‬‬ ‫‪1960‬‬ ‫‪(18‬‬
‫‪.‬‬ ‫‪1985‬‬ ‫‪:‬‬ ‫‪(19‬‬
‫‪.‬‬ ‫‪1980‬‬ ‫‪(20‬‬
‫‪. .‬‬ ‫‪3‬‬ ‫‪.‬‬ ‫‪(21‬‬
‫‪.‬‬ ‫‪1‬‬ ‫‪199 8‬‬ ‫‪(22‬‬
‫‪.‬‬ ‫‪2‬‬ ‫‪1987‬‬ ‫‪:‬‬ ‫‪(23‬‬
‫‪.‬‬ ‫‪.‬‬ ‫‪.‬‬ ‫‪(24‬‬

‫‪* Ministry of Education, Amman, Jordan. Received on 12/4/2009 and Accepted for Publication on 11/8/2010.‬‬
‫‪.‬‬ ‫‪. 1967‬‬ ‫‪(25‬‬
‫‪.‬‬ ‫‪.‬‬ ‫‪1975‬‬ ‫‪(26‬‬
‫‪.‬‬ ‫‪1‬‬
‫‪1992‬‬ ‫‪:‬‬ ‫‪(27‬‬
‫‪.‬‬ ‫‪.‬‬ ‫‪1326‬‬ ‫‪(28‬‬
‫‪.‬‬ ‫‪1‬‬ ‫‪2007‬‬ ‫‪(29‬‬
‫ﺍﻟﻌﻠﻭ ﻱ‪ ،‬ﻴ ﺤﻴﻰ ﺒﻥ ﺤ ﻤﺯﺓ ﺒﻥ ﻋﻠ ﻲ‪ ،‬ﺍﻟ ﻁﺭﺍﺯ‪ ،‬ﺘ ﺤﻘﻴﻕ ‪ :‬ﻋﺒﺩ ﺍﻟﺤﻤﻴ ﺩ ﻫﻨﺩﺍﻭ ﻱ‪ ،2002 ،‬ﻁ‪ ،1‬ﺍﻟ ﻤ ﻜﺘﺒ ﺔ ﺍﻟ ﻌﺼﺭﻴ ﺔ‪ ،‬ﺒﻴﺭﻭﺕ ‪.‬‬ ‫‪(30‬‬
‫‪.‬‬ ‫‪.‬‬ ‫‪(31‬‬
‫‪.‬‬ ‫–‬ ‫‪1 2002‬‬ ‫‪:‬‬ ‫‪:‬‬ ‫‪(32‬‬
‫‪.‬‬ ‫‪.‬‬ ‫‪.‬‬ ‫‪(33‬‬
‫‪.‬‬ ‫‪1967‬‬ ‫‪(34‬‬
‫ﺒﻴﺭﻭﺕ‪.‬‬ ‫‪1 1991‬‬ ‫‪(35‬‬

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