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1102
ﲢﻘﻴﻖ
ﲝﺚ ﻟﻨﻴﻞ ﺩﺑﻠﻮﻡ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻌﻠﻴﺎ ﺍﳌﻌﻤﻘﺔ ﺃﺟﺮﻱ ﰲ ﺟﺎﻣﻌﺔ ﳏﻤﺪ ﺍﳋﺎﻣﺲ
ﻡ ﺑﺈﺷﺮﺍﻑ ﺍﻻﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ ﺟﻌﻔﺮ ﺑﻠﺤﺎﺝ ﺍﻟﺴﻠﻤﻲ2004 ﺑﺎﻟﺮﺑﺎﻁ ﺳﻨﺔ
ﻭﺻﻠﱠﻰ ﺍﻟ ﱠﻠﻪ ﻋﻠﹶﻰ ﺳﻴِّﺪِﻧﺎ ﻣﺤ ﻤﺪٍ ﻭﺁﻟِﻪِ ﺑِﺴﻢِ ﺍﻟ ﱠﻠﻪِ ﺍﻟ ﺮﺣﻤﺎﻥِ ﺍﻟ ﺮﺣِﻴﻢِ
ﻋﻮﻧﻚ ﺍﻟ ﱠﻠﻬ ﻢ ﻭﻓﹶﺘﺢ ﺑﺎﺑِﻚ ،ﺍﻟ ﱠﻠﻬ ﻢ ﺍﻓﹾﺘﺢ ﻋﻠﹶﻴﻨﺎ ﺭﺣﻤﺘﻚ)ﺃ( ﻳﺎ ﺫﹶﺍ ﺍﻟﹾﺠﻼﹶﻝِ ﻭﺍﻹِﻛﹾﺮﺍﻡِ.
ﺴﻌﺎﺩﺓِ
ﺍﹶﻟﹾﺤﻤﺪِ ﻟ ﱠﻠَﻪِ ﻣﺒﺪِﻉِ ﺍﻟﹾﻜﹶﺎﺋِﻨﺎﺕِ ﺑِﻘﹸﺪﺭﺗِﻪِ ،ﻭﻣﺼﺮِّﻓِﻬِﻢ ﻓِﻴﻤﺎ ﺷﺎﺀَ ﺑِﺤِﻜﹾﻤﺘِﻪِ ،ﻭﻣﺆﻫِّﻞِ ﺫﹶﻭِﻱ ﺍﻟﹾﻌﻘﹸﻮﻝِ ﻟِﻤﻌﺮِﻓﹶﺘِﻪِ ،ﻭﻣﻠﹶﻮِّﻧِﻬِﻢ ﺑﻴﻦ ﺍﻟ
ﺸﻘﹶﺎﻭﺓِ ﺑِﻤﺸِﻴﺌﹶﺘِﻪِ ،ﻓﹶﻬﺪﻯ ﻭﺃﹶﺿﻞﱠ ،ﻭﻭ ﱠﻓﻖ ﻭﺧﺬﹶﻝﹶ ،ﻭﺃﹶﻋ ﺰ ﻭﺃﹶﺫﹶﻝﱠ ،ﻭﻭﻟﱠﻰ ﻭﻋﺰﻝﹶ ،ﺗﻌﺮِﻳﻔﺎﹰ ﺑِﺴﻨﻰ ﺟﻤﺎﻟِﻪِ ،ﻭﻋ ﻠﹶﻰ ﻛﹶﻤﺎﻟِﻪِ.
ﻭﺍﻟ
)ﺏ(
ﺨﺘﺎﺭِ ،ﺍﱠﻟﺬِﻱ ﺃﹸﻭﺗِ ﻲ ﺍﻟﹾﺤِﻜﹾﻤﺔﹶ ﻭﻓﹶﺼﻞﹶ ﺍﻟﹾﺨِﻄﹶﺎﺏِ ،ﻭﻋﻠﹶﻰ ﺁﻟِﻪِ
ﺍﻟﹾﻤ ﺴﻼﹶﻡ ﺍﻷَﺗﻤﺎﻥِ ﺍﻷَﻛﹾﻤﻼﹶﻥِ ﻋﻠﹶﻰ ﻧﺒِﻴِّﻪِ ﻣﺤ ﻤﺪٍ
ﺼﻼﹶﺓﹸ ﻭﺍﻟ
ﻭﺍﻟ
ﺨﻴﺮﺍﺕِ ﻫﻢ ﺍﻟﹾﻬﺪﺍﺓﹸ ﻭﺍﻷَﻗﹾﻄﹶﺎﺏ.
ﻭﺃﹶﺻﺤﺎﺑِﻪِ ﺍﻷَﻋﻼﹶﻡِ ﺍﱠﻟﺬِﻳﻦ ﻫﻢ ﻓِﻲ ﺳﺒﻞِ ﺍﻟﹾ
ﺸﺮﺍﺏِ ﺍﻟﹾﻤﻌـﺘﺎﺩِ ،ﻓﹶﻘِﻮﺍﻡ ﺍﻷَﺭﻭﺍﺡِ ﺑِﺎﻟﺘﻐﺬِﻳﺔِ ﺑِﺎﻟﹾﻌِﻠﹾﻢِ
ﺃﹶﻣﺎ ﺑﻌﺪ ،ﻓﹶﺈِﻧﻪ ﻛﹶﻤﺎ ﺃﹶ ﱠﻥ ﻗِﻮﺍﻡ ﺍﻷَﺑﺪﺍﻥِ ﺍﻹِﻧﺴﺎﻧِﻴﺔِ ﺑﺎِﻟﺘ ﻐﺬِﻳﺔِ ﺑﺎِﻟﻄﱠﻌﺎﻡِ ﻭﺍﻟ
)ﺝ( )ﺙ( )ﺕ(
ﺍﻟﹾ ِﻐﺬﹶﺍﺀِ ﻓِﻲ ﺍﻟﺼﻮﺭﺗﻴﻦِ ﺍﻵﻓﹶﺔ ﻭﺍﻟﹾﻔﹶ ﺴﺎﺩ .ﻭﻛﹶﻤﺎ ﻳﺤﺘﺎﺝ ﻓِﻲ ﺍﻷُﻭﻟﹶﻰ، ] ﻓِﻲ [ ﺍﻟﹾﻤﺴﺘﻔﹶﺎﺩِ ،ﻭﻣِﻦ ﺫﹶﻟِﻚ ﻳﻌﺮِﺽ ﺍﻻِﺧﺘِﻼﹶﻝﹸ
)ﺡ(
ﺤﺔﹸ ﺃﹶﻭ ﺗﻌﺎﺩ ،ﻭ ﹸﻃﺮﻑٍ ﻳﻜﹸﻮﻥﹸ ﺑِﻬﺎ ﻣِﻦ ﺍﻟﺘﺮﻓﱡﻪِ ﻭﺍﻟﺘﻔﹶﻜﱡﻪِ ﺍﺯﺩِﻳﺎﺩ،
ﺯِﻳﺎﺩﺓﹰ ﻋﻠﹶﻰ ﻣﺠ ﺮﺩِ ﺍﻟﹾﻐِﺬﹶﺍﺀِ ﺍﻟﹾﻤﻄﹾﻠﹶﻖِ ،ﺇِﻟﹶﻰ ﺃﹶﺩﻭِﻳﺔٍ ﺗﺤﻔﹶﻆﹸ ﺑِﻬﺎ ﺍﻟﺼِّ
ﻛﹶﺬﹶﻟِﻚ ﻳﺤﺘﺎﺝ ﻓِﻲ ﺍﻟﺜﱠﺎﻧِﻴﺔِ ﺯِﻳﺎﺩﺓﹰ ﻋﻠﹶﻰ ﻣ ﹾﻄﻠﹶﻖِ ﺍﻟﺘﺼﻮﺭِ ﻭﺍﻟﺘﺼﺪِﻳﻖِ ﺇِﻟﹶﻰ ﺣِﻜﹶﻢٍ ﻭﻓﹶﻮﺍﺋِﺪ ﻳﻜﹸﻮﻥﹸ ﺑِﻬﺎ ﺍﻟﺘﻨﺒِﻴﻪ ﻭﺍﻹِﺭﺷﺎﺩ ،ﻭﻣﻠﹶﺢٍ ﺗﺤﺴ ﻦ
)ﺥ(
ﻧﺎﺩٍ. ﺑِﻬﺎ ﺍﹾﳌﹸﺤﺎﺿﺮﺓﹸ ] ﻓِﻲ ﻛﹸﻞِّ [
)(1
ﺍﺏ ﻭﻓﹸﻨﻮﻥٌ ،ﻭﺍﻟﹾﺤﺪِﻳﺚﹸ ﺷ ﺠﻮﻥٌ .
ﻭﺗﻨﺒﻪ ﻟِﻬﺬﹶﺍ ﺍﻟﹾﻘِﻴﺎﺱِ ،ﻓﹶﺈِﻧِّﻲ ﻟﹶﻮ ﺑﺴ ﹾﻄﺘﻪ ﻟﹶﺘﺸ ﻌﺒﺖ ﻣِﻨﻪ ﺃﹶﺑﻮ ٌ
)(2
ﺽ .
ﻥ ﺍﻟ ﺭﻜﹾ ِ
ﻁﺭﻑﹸ ﻴﻜﹾﻔِﻴ ِﻪ ﺍﻟﹾﺨﹶﻔِﻴﻑﹸ ِﻤ
ﻜﹶﻤﺎ ﺍﻟ ِّ ﻱ ِﺇﺸﹶﺎﺭﺓٌ - 1ﻭﺘﹶﻜﹾﻔِﻲ ﺍﻟﱠﻠﺒِﻴ
ﺏ ﺍﻷَﺤ ﻭ ِﺫ
ﻭﺇِﻧِّﻲ ﺃﹸﺭِﻳﺪ ﺑِﻌﻮﻥِ ﺍﻟ ﱠﻠـﻪِ ﻭﺗﻮﻓِﻴﻘِﻪِ ﺃﹶﻥﹾ ﺃﹸﺳِّ ﻄﺮ ﻓِﻲ ﻫﺬِﻩِ ﺍﻟﹾﻔﹶﻬﺮﺳﺔِ ﺷﻴﺌ ﺎﹰ ﻣِﻤﺎ ﺣﻀﺮﻧِﻲ ﻣِ ﻦ ﺍﻟﹾﺤِ ﻜﹶﻢِ ﻭﺍﻟﹾﻔﹶﻮﺍﺋِﺪِ ﻭﺍﻟﹾﻤﻠﹶﺢِ ،ﻭ ﹶﻏﻴﺮِ ﺫﹶﻟِـﻚ
)ﺩ(
ﻣِﻦ ﺍﻷُﻣﻮﺭِ ﺍﱠﻟﺘِﻲ ﻳﻨﺒﻐِﻲ ﺗﺨﻠِﻴﺪﻫﺎ ﻓِﻲ ﺑﻄﹸﻮﻥِ ﺍﻷَﻭﺭﺍﻕِ ،ﺗـﺬﹾﻛِﺮﺓﹰ ﻟِﻨﻔﹾﺴِﻲ ﻭﻟِﻤﻦ ﻳ ﹾﻄﺮﻕ ﺳﺎﺣﺘﻬﺎ ﻣِﻦ ﺍﻟ ﱡﻄﺮﺍﻕِ.
)ﺏ(
،ﻓﹶﻠﹶﻢ ﻳﺒـ ﻖ ﺍﻟﹾﻴﻮﻡ ﻭﻛﹶﺎﻥﹶ ﺍﻟﹾﺤِﻔﹾﻆﹸ ﻓِﻲ ﺍﻟﺼﺪﻭﺭِ ،ﺷـ ﹾﺄﻥﹶ ﺍﻷَﺋِ ﻤﺔِ ﺍﻟﺼـﺪﻭﺭِ ،ﺛﹸ ﻢ ﺫﹶﻫﺐ ﺫﹶﻟِﻚ ﻋِ ﻨﺪ ﺍﻟﹾﺠﻤﻬﻮﺭِ ) ،ﻣ ﻨﺬﹸ ﺩﻫـﻮﺭٍ(
ﺇِﻻﱠ ﺍﻟﹾﺤِﻔﹾﻆﹸ ﻓِﻲ ﺍﻟﺴﻄﹸﻮﺭِ ،ﺣﺘﻰ ﻣﺎ ﻳﻜﹶـﺎﺩ ﻳﺤﺼﻞﹸ ﻓِﻲ ﺍﻷَﻓﹾﻬﺎﻡِ ﺇِﻻﱠ ﺧﻄﹸﻮﺭ ،ﺍﻛﹾﺘِﻔﹶﺎﺀً ﺑِﺎﺳﺘِﺒﻄﹶﺎﻥِ
ﺏ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ". ﺃ -ﺍﻟﻜﻠﻤﺔ ﻏﻴﺭ ﻭﺍﻀﺤﺔ ﻓﻲ"ﺃ " ،ﻭﺍﻟﺘﺼﺤﻴﺢ ﻤﻥ " ﺏ" .ﺃﻤﺎ ﻓﻲ "ﺝ" :ﺤﻜﻤﺘـﻙ
ﺝ" -ﺏ" :ﺍﻷﻟﻔﺔ ﺙ -ﺯﻴﺎﺩﺓ ﻤﻥ "ﺏ". ﺕ" -ﺝ " :ﻻﺨﺘﻼل ﺍﻟﻐﺫﺍﺀ
ﺩ" -ﺏ" :ﻭﺘﺫﻜﺭﺓ ﺥ -ﺯﻴﺎﺩﺓ ﻤﻥ "ﺏ "" ،ﺝ". ﺡ" -ﺝ " :ﺒﻬﺎ ﻁﺭﻑ
-1ﺃﻱ ﺫﻭ ﺃﻏﺭﺍﺽ ﻭﻁﺭﻕ ﻴﺩﺨل ﺒﻌﻀﻬﺎ ﻓﻲ ﺒﻌﺽ .ﺯﻫﺭ ﺍﻷﻜﻡ .103-102/2ﻤﺠﻤﻊ ﺍﻷﻤﺜﺎل .198-197/1
-2ﻟﻡ ﺃﻗﻑ ﻋﻠﻰ ﻗﺎﺌﻠﻪ.
ﺍﻷﺤﻭﺫﻱ :ﺍﻟﺨﻔﻴﻑ ﻓﻲ ﺍﻟﺸﻲﺀ ﺒﺤﺫﻗﻪ .ﻟﺴﺎﻥ ﺍﻟﻌﺭﺏ ) ﺤﻭﺫ (.
ﻀﺭﺏ ﻤﺭﻜﹶﻠﹶﻲ ﺍﻟﺒﻌﻴﺭ .ﺍﻟﻠﺴﺎﻥ ) ﺭﻜﺽ (
ﻁّﺭﻑ ﻤﻥ ﺍﻟﺨﻴل :ﺍﻟﻜﺭﻴﻡ ﺍﻟﻌﺘﻴﻕ .ﺍﻟﻠﺴﺎﻥ )ﻁﺭﻑ( .ﺍﻟﺭﻜﺽ :
ﺍﻟ ِ
2
)(2 )(1 ) ﺃ(
] ﻤﺠﺯﻭﺀ ﺍﻟﺭﻤل [ ﺍﻟ ﺪﻓﹶﺎﺗِﺮِ ،ﻭﺍﻻﺗِّﻜﹶﺎﻝِ ﻋﻠﹶﻰ ﻛﹶﺜﹾﺮﺓ ِ ﺍﻟﹾﻘﹶﻤﺎ ِﻃﺮِ ،ﻛﹶﻤﺎ ﻗِﻴﻞﹶ :
ﺨﺯﺍﻨﹶـﻪ)ﺏ(
ﺱ ِ
ﺃَﻋـﻠﹶﻡ ﺍﻟﻨﱠـﺎ ِ ﺦ
ﻲ ﺸﹶـﻴـ ﹲ
ِﺇ ﱠﻨﻤﺎ ﺍﻟﺼـﻭﻟِـ -1
ﻁﹶـﻠﹶﺒـﻨﹶﺎ ِﻤﻨﹾﻪ ﺍ ِﻹﺒـﺎﻨﹶـﻪ ِﺇﻥ ﺴـﺄَﻟﹾـﻨﹶـﺎﻩ ﺒِـﻌِـﻠﹾـ ٍﻡ -2
ﺭﺯ ﻤﺔﹶ ﺍﻟﹾﻌِـﻠﹾ ِﻡ ﻓﹸـﻼﹶﻨﹶـﻪ) (3 ﻗﹶـﺎ َل ﻴﺎ ﻏِـﻠﹾﻤﺎﻥ ﻫﺎﺘﹸـﻭﺍﹾ -3
ﻭﻫﺬِﻩِ ﺳﺨﺎﻓﹶﺔﹲ ﻓِﻴﻨﺎ ﻣﻌﺸﺮ ﺍﻟﹾﻤ ﺘﺄﹶﺧِّﺮِﻳﻦ ،ﺃﹶﻭﺟﺒﻬﺎ ﺍﻹِﺧﻼﹶﺩ ﺇِﻟﹶﻰ ﺍﻟﺮﺍﺣﺎﺕِ ،ﻭﺍﻟﺮﻛﹸﻮﻥﹸ ﺇِﻟﹶﻰ ﺍﻟﹾﺒِﻄﹶﺎﻻﹶﺕِ ،ﻭﺍﻟﺘﻜﹶﺎﺳﻞﹸ ﻋﻦ ﻋﻠﹶﻰ
)(5 )(4
ﺸﻬﻮﺍﺕِ ،ﻭﻟِﺬﹶﻟِﻚ ﻗِﻴﻞﹶ :
ﺍﻟ ﺪﺭﺟﺎﺕِ ،ﻣﻊ ﺍﻧِ ﻄﻤﺎﺱِ ﺍﻟﹾﺒﺼﺎﺋِﺮِ ﺑِﻄﹸﻔﹸﻮﺡِ ﺍﻟﺮﻋﻮﻧﺎﺕِ ،ﻭﺍﻟﺘﻮ ﱡﻏﻞِ ﻓِﻲ ﺍﻟ
] ﺍﻟﺒﺴﻴﻁ [
ﻕ
ِﻭﻋـﺎﺅُﻩ ﺍﻟﺼـﺩﺭ ﹶﻻ ﺒـﻴﺘِﻲ ﻭﺼﻨﹾـﺩﻭ ِ ﺤﻴﺜﹸـﻤﺎ ﻜﹸﻨﹾﺕﹸ ﻴﺸﹶـ ِّﻴﻌﻨِﻲ
ﻋِـﻠﹾﻤِﻲ ﻤﻌِﻲ -1
)(6
ﻕ
ﻥ ﺍﻟﹾ ِﻌﻠﹾﻡ ﻓِﻲ ﺍﻟﺴﻭ ِ
ﺃَﻭ ﻜﹸﻨﹾﺕﹸ ﻓِﻲ ﺍﻟﺴﻭﻕِ ﻜﹶﺎ ﻥ ﺍﻟﹾ ِﻌﻠﹾﻡ ﻓِﻴ ِﻪ ﻤﻌِﻲ
ِﺇﻥ ﻜﹸﻨﹾﺕﹸ ﻓِﻲ ﺍﻟﹾ ﺒﻴﺕِ ﻜﹶﺎ -2
)(7
] ﺍﻟﺴﺭﻴﻊ [ ﻭﻗِﻴﻞﹶ :
)(8 )ﺕ(
ﺼﺩﺭ
ﺤ ﻭﺍﻫﺎ ﺍﻟ
ﻤﺎ ﺒ ِل ﺍﻟﹾﻌﻠﹸﻭﻡ ﺤﻭﻯ ﺍﻟﹾ ِﻘ ﻤﻁﹾﺭ
ﺱ ِﺒ ِﻌﻠﹾ ٍﻡ ﻤﺎ
- 1ﻟﹶﻴ
ﺕ" -ﺝ" :ﺍﻟﻌﻠﻡ ﺏ" -ﺝ" :ﺒﺎﻟﺨﺯﺍﻨﻪ ﺃ" -ﺝ" :ﺍﻹﻜﺜﺎﺭ ﻤﻥ
-1ﺍﻟﻘﻤﺎﻁﺭ :ﺝ ﺍﻟﻘﻤﻁﺭ :ﻫﻭ ﻤﺎ ﺘﺼﺎﻥ ﻓﻴﻪ ﺍﻟﻜﺘﺏ .ﺍﻟﻠﺴﺎﻥ )ﻗﻤﻁﺭ(.
-2ﺍﻷﺒﻴﺎﺕ ﻷﺒﻲ ﺴﻌﻴﺩ ﺍﻟﻌﻘﻴﻠﻲ .ﺍﻨﻅﺭ :ﻤﺭﺁﺓ ﺍﻟﺠﻨﺎﻥ .244-243 /2ﻤﻌﺠﻡ ﺍﻷﺩﺒﺎﺀ .2677/6
ﺍﻟﺼﻭﻟﻲ ) 335ﻫـ( :ﻫﻭ ﻤﺤﻤﺩ ﺒﻥ ﻴﺤﻴﻰ ﺍﻟﺒﻐﺩﺍﺩﻱ .ﺃﺨﺫ ﻋﻥ ﺜﻌﻠﺏ ،ﻭﺍﻟﻤﺒﺭﺩ ،ﻭﺃﺒﻲ ﺤﺎﺘﻡ ﺍﻟﺴﺠﺴﺘﺎﻨﻲ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ:
ﻤﺭﺁﺓ ﺍﻟﺠﻨﺎﻥ ،244-240/2ﻭﻤﻌﺠﻡ ﺍﻷﺩﺒﺎﺀ ﺘﺭﺠﻤﺔ ﺭﻗﻡ.1134 :
ﻹﺒﺎﻨﹶﺔ.
ﻋﻨﹾﻪ ﺍ ِ
-3ﻤﺭﺁﺓ ﺍﻟﺠﻨﺎﻥ :ﻁﻠﺏ ﻤﻨﻪ ﺍﻹﺒﺎﻨﻪ .ﻤﻌﺠﻡ ﺍﻷﺩﺒﺎﺀ :ﻨﹶﺒﺘﹶﻐِﻲ
-4ﺍﻟﺭﻋﻭﻨﺔ :ﺍﻟﺤﻤﻕ ﻭﺍﻻﺴﺘﺭﺨﺎﺀ .ﺍﻟﻠﺴﺎﻥ )ﺭﻋﻥ(
-5ﺩﻴﻭﺍﻥ ﺍﻟﺸﺎﻓﻌﻲ .67ﺯﻫﺭ ﺍﻷﻜﻡ .205 /2ﺍﻟﻘﺎﻨﻭﻥ ﻟﻠﻴﻭﺴﻲ ،432ﺒﻐﻴﺭ ﻨﺴﺒﺔ .ﻭﻓﻲ ﺠﺎﻤﻊ ﺒﻴﺎﻥ ﺍﻟﻌﻠﻡ ﻭﻓﻀﻠﻪ.83/1
ﻴﻨﺴﺏ ﻟﻤﻨﺼﻭﺭ ﺍﻟﻔﻘﻴﻪ.
ﻕ
ﻻ ﺒﻁﹾﻥ ﺼﻨﹾﺩﻭ ِ
ﻗﹶﻠﹾﺒِﻲ ِﻭﻋﺎ ﺀ ﻟﹶﻪ ﹶ ﺤﻴﺜﹸﻤﺎ ﻴ ﻤﻤﺕﹸ ﻴﻨﹾﻔﹶﻌﻨِﻲ
ﻋﻠﹾﻤِﻲ ﻤﻌِﻲ
ِ : -6ﺩﻴﻭﺍﻥ ﺍﻟﺸﺎﻓﻌﻲ
ﻻ ﺒﻴﺘِﻲ ﻭﺼﻨﹾﺩﻭﻗِﻲ
ِﻭﻋﺎﺅُﻩ ﺍﻟﹾﻘﹶﻠﹾﺏ ﹶ ﺤﻴﺜﹸﻤﺎ ﻤﺸﹶﻴﺕﹸ ﻴﺘﹾ ﺒﻌﻨِﻲ
ﻋﻠﹾﻤِﻲ ﻤﻌِﻲ
ِ : ﺯﻫﺭ ﺍﻷﻜﻡ
ﻕ
ﻻ ﺒﻁﹾﻥ ﺼﻨﹾﺩﻭ ِ
ﺒﻁﹾﻨِﻲ ِﻭﻋﺎ ﺀ ﻟﹶﻪ ﹶ ﺤﻴﺜﹸﻤﺎ ﻴ ﻤﻤﺕﹸ ﺃَﺤِ ﻤﻠﹸﻪ
ﻋﻠﹾﻤِﻲ ﻤﻌِﻲ
ِ : ﺠﺎﻤﻊ ﺒﻴﺎﻥ ﺍﻟﻌﻠﻡ /ﺍﻟﻘﺎﻨﻭﻥ
-7ﺍﻟﺒﻴﺕ ﻴﻨﺴﺏ ﻟﻤﺤﻤﺩ ﺒﻥ ﺒﺸﻴﺭ ﻓﻲ ﻤﺤﺎﻀﺭﺍﺕ ﺍﻷﺩﺒﺎﺀ .49/1ﻭﻴﻨﺴﺏ ﻟﻠﺨﻠﻴل ﺍﻟﻔﺭﺍﻫﻴﺩﻱ ﻓﻲ ﺠﺎﻤﻊ ﺒﻴﺎﻥ ﺍﻟﻌﻠﻡ .82/1
ﻭﺒﻼ ﻨﺴﺒﺔ ﻓﻲ ﺍﻟﺘﻤﺜﻴل ﻭﺍﻟﻤﺤﺎﻀﺭﺓ ،164ﻭﻓﻲ ﺍﻟﻘﺎﻨﻭﻥ .431
ﺼﺩﺭ
ﻻ ﻤﺎ ﻭﻋﺎﻩ ﺍﻟ
ﻤﺎ ﺍﻟﹾ ِﻌﻠﹾﻡِ ﺇ ﱠ ﺱ ِﺒ ِﻌﻠﹾ ٍﻡ ﻤﺎ ﻴﻌِﻲ ﺍﻟﹾ ِﻘ ﻤﻁﹾﺭ
ﻟﹶﻴ : -8ﻤﺤﺎﻀﺭﺍﺕ ﺍﻷﺩﺒﺎﺀ
ﺼﺩﺭ
ﺤﻭﺍﻩ ﺍﻟ
ﻻ ﻤﺎ
ﻤﺎ ﺍﻟﹾ ِﻌﻠﹾﻡِ ﺇ ﱠ ﺤﻭﻯ ﺍﻟﹾ ِﻘ ﻤﻁﹾﺭ
ﺱ ِﺒ ِﻌﻠﹾ ٍﻡ ﻤﺎ
ﻟﹶﻴ : ﺠﺎﻤﻊ ﺒﻴﺎﻥ ﺍﻟﻌﻠﻡ /ﺍﻟﻘﺎﻨﻭﻥ
ﺼﺩﺭ
ﻻ ﻤﺎ ﻭﻋﺎﻩ ﺍﻟ
ﻤﺎ ﺍﻟﹾ ِﻌﻠﹾﻡِ ﺇ ﱠ ﺤﻭﻯ ﺍﻟﹾ ِﻘ ﻤﻁﹾﺭ
ﺱ ِﺒ ِﻌﻠﹾ ٍﻡ ﻤﺎ
ﻟﹶﻴ : ﺍﻟﺘﻤﺜﻴل ﻭﺍﻟﻤﺤﺎﻀﺭﺓ
3
)(1
(( ﻥ
ﺤﻤِ ل ِﻭﻗﹾ ﺭﻴِ
ﺴﻁﹾ ﺭﻴﻥِ ﺨﹶﻴﺭِ ﻤﻥ
ﺤﻔﹾﻅﹸ
ﻭﻗِﻴﻞﹶِ )) :
)(2
(( ﻀ ﺭ ِﺒ ِﻪ
ﻭﻓِﻲ ﺍﻟﹾﻤﺜﹶﻞِ )) :ﺨﹶﻴﺭ ﺍﻟﹾ ِﻌﻠﹾ ِﻡ ﻤﺎ ﺤﻭ ِ
)ﺃ( )(3
ﻀﺮ ﺩﻋﻮﺓﹰ ﻓِﻲ ﺑ ﻐﺪﺍﺩ ، ﺃﹶﻭﺳﻊ
ﺃﹶﻧﻪ ﺣ ﻭﻛﹶﺎﻧﻮﺍ ﻳﺘﺤ ﱠﻔ ﻈﹸﻮﻥﹶ ﻋﻠﹶﻰ ﺣِﻔﹾ ِﻈﻬِﻢ ﻣِﻦ ﺍﻵﻓﹶﺎﺕِ ،ﺣﺘﻰ ﺣﻜِﻲ ﻋﻦِ ﺍﻟﹾﺤﺎﻓِﻆِ ﺍﺑﻦِ ﺍ َﻷﻧﺒﺎﺭِﻱِّ
)(4 )ﺏ(
.ﻓﹶﺨﺠِﻞﹶ ﹶﻗﻠِﻴﺔﹰ(( ﺍِﻣﺘﻨﻊ ،ﻭﻗﹶﺎﻝﹶ ﻟِﺼﺎﺣِﺐِ ﺍﻟ ﺪﻋﻮﺓِ )):ﺍِ ﹾﻗﻞِ ﻟِﻲ ﺻﺎﺣِﺒﻬﺎ ﻣِﻦ ﺍﻟﻨِّﻌﻤﺔِ ﻭﺃﹶﻟﹾﻮﺍﻥِ ﺍ ﻷَﻃﹾﻌِﻤﺔِ .ﻓﹶﻠﹶﻤﺎ ﺍﺳﺘﺪﻧِﻰ ﻟِﻸَﻛﹾﻞِ
ﺸﻴﺦ )):ﺗﺮِﻳﺪ ﺃﹶﻥﹾ ﺗﻔﹾﺴِﺪ ﻋﻠﹶ ﻲ ﺣِﻔﹾﻈِﻲ ،ﻻﹶ ﺁﻛﹸﻞﹸ ﹶﻏﻴﺮ ﺫﹶﻟِﻚ . (( ﻭﻫِﻲ ﺣِ ﻜﹶﺎﻳﺔﹲ ﻣﺸﻬﻮﺭﺓﹲ.
ﻭﺍﺳﺘﻌ ﹶﻈﻢ ﺫﹶﻟِﻚ .ﻓﹶﻘﹶﺎﻝﹶ ﻟﹶﻪ ﺍﻟ
)ﺕ( )(5
ﺼﺔِ ﺍﻟﹾﻤﺸﻬﻮﺭﺓِ ﻣـﻊ ﺍﻟﻨَﺒِﻲِّ ﺻﻠﱠﻰ ﺍﷲ ُﻋﻠﹶﻴﻪِ
ﻧﻤﺮﺗﻪ ُﻓِﻲ ﺍﻟﹾﻘِ ﺴﻴِّﺪ ﺃﹶﺑﻮ ﻫﺮﻳﺮﺓﹶ )ﺭﺿِﻲ ﺍﷲُ ﻋﻨﻪ(
ﻭﻣِﻦ ﺍ ِﻻﻋﺘِﻨﺎﺀِ ﺑِﺎﻟﹾﺤِﻔﹾﻆِ ،ﺑﺴﻂﹶ ﺍﻟ
)(6
ﻭﺳ ﱠﻠﻢ .ﻫﺬﹶﺍ ﹶﻏﻴﺮ ﺃﹶﻧﻪ ﺇِﺫﹶﺍ ﺃﹶﻋﻮﺯ ﺍﻟﹾﺤِﻔﹾﻆﹸ ﻓﹶﻼﹶ ﻳﻨﺒﻐِﻲ ﺃﹶﻥﹾ ﻳﻬﻤﻞﹶ ﺍﻟﹾﻜﹶﺘﺐ ،ﻓﹶﺈِﻧﻪ ﺍﻟ ﺪﺭﺟﺔﹸ ﺩﻭﻧﻪ ،ﺇِﻻﱠ ﺗﻜﹸﻦ ﺇِﺑِـﻞﹲ ﻓﹶﻤِﻌـﺰﻯ )) ،ﻓﹶﺈِﻥﹾ
)(7
ﻴﻨﹾﺴﻰ ﺍﻟﺭﺍﺱ، )) ،ﻋﻠﹶﻰ ﺃﹶ ﱠﻥ ﺍﻟﹾﺤِﻔﹾﻆﹶ ﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻣِﻦ ﺍﻟﹾﻌﺰﻡِ ،ﻓﹶﺎ ﻟﹾﻜﹶﺘﺐ ﻣِﻦ ﺍﻟﹾﺤﺰﻡِ .ﻭﻓِﻲ ﺃﹶﻣﺜﹶﺎﻝِ ﺍﻟﹾﻌﺎ ﻣﺔِ: ﻄ ﻞﱞ((
ﻓﹶ ﹶ ﻟﹶﻢ ﻳﺼِﺒﻬﺎ ﻭﺍﺑِﻞﹲ
)(8
. (( ﻭ ﹶﻻ ﻴﻨﹾﺴﻰ ﺍﻟﹾﻜﹸﺭﺍﺱ
)(9 )ﺝ( )ﺙ(
ﺨﺒﺮِ )):ﻗﹶ ِّﻴﺩﻭﺍ
ﻓِﻲ ﺍﻟﺮِّﻗﹶﺎﻉِ ﻭﺍﻟﻠِّﺨﺎﻑِ .ﻭﻓِﻲ ﺍﻟﹾ ﺴﻠﹶﻒ ﺭﺿِﻲ ﺍﷲ ُﻋﻨﻬ ﻢ ـ ﻣﻊ ﹸﻗ ﻮﺓِ ﺣِﻔﹾ ِﻈﻬِ ﻢ ـ ﻳﻜﹾﺘﺒﻮﻥﹶ
ﻣﺎ ﻛﹶﺎﻥﹶ ﺍﻟ ﻭﻟِﻬﺬﹶﺍ
)(10
ﺼﺤﺎﺑﺔِ ﻳﺴﺎﻣِﻴﻪِ
.ﻭﺃﹶﺧﺒﺮ ﺃﹶﺑﻮ ﻫﺮﻳﺮﺓﹶ ﻋﻦ ﻧﻔﹾﺴِﻪِ ،ﺃﹶﻧﻪ ﻟﹶﻢ ﻳﻜﹸﻦ ﺃﹶﺣﺪ ﻣِﻦ ﺍﻟ (( ﺍﻟﹾ ِﻌﻠﹾ ﻡ ﺒِﺎﻟﹾ ِﻜﺘﹶﺎﺏِ
ﺕ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ" ﺏ" -ﺏ " :ﺍﻷﻜـل ﺃ" -ﺃ " ﻭ"ﺝ" :ﺒﻐﺫﺍﺩ" .ﺏ" :ﺒﻐﺩﺍﺫ.
ﺝ" -ﺝ" :ﻤﺎﻜﺎﻨﻭﺍ ﻴﻜﺘﺒﻭﻥ ﺙ" -ﺝ " :ﻟﻬﺫﺍ
-1ﺯﻫﺭ ﺍﻷﻜﻡ ،205/2ﻤﻊ ﺯﻴﺎﺩﺓ .ﺍﻟ ِﻭﻗﹾﺭ :ﺍﻟ ِﺜّـﻘﹾل ﻴﺤﻤل ﻋﻠﻰ ﻅﹶﻬﺭ ﺃﻭ ﻋﻠﻰ ﺭﺃْﺱ .ﺍﻟﻠﺴﺎﻥ )ﻭﻗﺭ(.
-2ﻨﻔﺴﻪ.
-3ﺍﺒﻥ ﺍﻷﻨﺒﺎﺭﻱ )328ﻫـ( :ﺃﺒﻭ ﺒﻜﺭ ﻤﺤﻤﺩ ﺒﻥ ﺍﻟﻘﺎﺴﻡ .ﻜﺎﻥ ﻤﻥ ﺃﻓﺭﺍﺩ ﺍﻟﺩﻫﺭ ﻓﻲ ﺴﻌﺔ ﺍﻟﺤﻔﻅ .ﺘﻨﻅﺭ ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺴﻴﺭ
ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ .279-274/15ﺒﻐﻴﺔ ﺍﻟﻭﻋﺎﺓ .214-212/1ﺍﻷﻋﻼﻡ .334/6
-4ﺍﻟﻘﹶ ِﻠﻴﺔ :ﻤﺭﻗﺔ ﺘﺘﺨﺫ ﻤﻥ ﻟﺤﻭﻡ ﺍﻟﺠﺯﻭﺭ ﻭﺃﻜﺒﺎﺩﻫﺎ .ﺍﻟﻠﺴﺎﻥ )ﻗﻼ(
-5ﺃﺒﻭ ﻫﺭﻴﺭﺓ )57ﻫـ( :ﺼﺤﺎﺒﻲ ،ﻭﻤﻥ ﺭﻭﺍﺓ ﺍﻟﺤﺩﻴﺙ ﻋﻥ ﺍﻟﻨﺒﻲ )ﺹ( .ﻭﻓﻲ ﻀﺒﻁ ﺍﺴﻤﻪ ﺍﺨﺘﻼﻑ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ:
ﺍﻻﺴﺘﻴﻌﺎﺏ .1772-1768/4ﺍﻹﺼﺎﺒﺔ .444-425/7
ﻲ
ﺼﺠﱠﻠ ِﺘﻬﺎ ﺍﻟﹾ ِﻌ ِ
ﻥ ِ
ﻜﹶﺄَﻥ ﻗﹸﺭﻭ ل ﻓﹶ ِﻤﻌـﺯﻯ
ﻻ ﺘﹶﻜﹸﻥِ ﺇ ِﺒ ٌ
ﻻ ِﺇ ﱠ
ﺃَ ﹶ -6ﻤﺄﺨﻭﺫ ﻤﻥ ﻗﻭل ﺍﻤﺭﺉ ﺍﻟﻘﻴﺱ:
ﺃﻭﺭﺩ ﺍﻟﻴﻭﺴﻲ ﻫﺫﺍ ﺍﻟﺒﻴﺕ ﻓﻲ ﺯﻫﺭ ﺍﻷﻜﻡ ،119-118/2ﻭﺤﻜﻰ ﻅﺭﻭﻑ ﺇﻨﺸﺎﺩﻩ ،ﻭﻫﻭ ﺃﻥ ﺒﻨﻲ ﻨﺒﻬﺎﻥ ﻟﻤﺎ ﻟﻡ ﻴﻘﺩﺭﻭﺍ ﻋﻠﻰ
ﺍﺴﺘﺭﺩﺍﺩ ﺇﺒل ﺍﻤﺭﺉ ﺍﻟﻘﻴﺱ ﺍﻟﺘﻲ ﺃﺨﺫﺘﻬﺎ ﺠﺫﻴﻠﺔ ،ﺍﺴﺘﺤﻴﻭﺍ ﻤﻥ ﺫﻟﻙ ،ﻓﻭﻫﺒﻭﺍ ﻟﻪ ﻤﻌﺯﻯ .ﻭﻗﺩ ﻗﺎل ﺫﻟﻙ ﺇﻤﺎ ﺍﺴﺘﻬﺯﺍﺀ ﺒﻬﻡ ،ﺃﻭ
ﺍﻜﺘﻔﺎﺀ ﺒﺎﻟﻤﻌﺯﻯ ﺩﻭﻥ ﺍﻹﺒل .ﻭﺃﻭﺭﺩﻩ ﺍﻟﻤﻴﺩﺍﻨﻲ ﻓﻲ ﻤﺠﻤﻊ ﺍﻷﻤﺜﺎل .196-195/1ﻭﺍﻟﺜﻌﺎﻟﺒﻲ ﻓﻲ ﺨﺎﺹ ﺍﻟﺨﺎﺹ .37
-7ﺍﻟﺒﻘﺭﺓ )ﻤﺩﻨﻴﺔ( .264ﻭﺍﻟﻁل ﻫﻭ ﺍﻟﻤﻁﺭ ﺍﻟﺼﻐﻴﺭ ﺍﻟﻘﻁﺭ .ﺍﻟﻠﺴﺎﻥ )ﻁﻠل(.
-8ﻤﺜﹶل ﻋﺎﻤﻲ ،ﺯﻫﺭ ﺍﻷﻜﻡ .205 /2
-9ﺍﻟﺭﻗﺎﻉ :ﺠﻤﻊ ﺍﻟﺭﻗﻌﺔ ،ﻭﻫﻲ ﻗﻁﻌﺔ ﻤﻥ ﺍﻟﺠﻠﺩ ﺘﻘﻁﻊ ﻋﻠﻰ ﻤﻘﺎﺱ ﺍﻟﺴﻔﺭ ﻗﺒل ﺇﻋﺩﺍﺩﻫﺎ ﺒﺎﻟﺒﺸﺭ )ﺍﻟﻜﺸﻁ( .ﻤﻌﺠﻡ ﻤﺼﻁﻠﺤﺎﺕ
ﺍﻟﻤﺨﻁﻭﻁ ﺍﻟﻌﺭﺒﻲ .115ﻭﺍﻟﻠﺨﺎﻑ :ﻭﺍﺤﺩﺘﻬﺎ ﻟﺨﻔﺔ ،ﻭﻫﻲ ﺤﺠﺎﺭﺓ ﺒﻴﺽ ﻋﺭﻴﻀﺔ ﺭﻗﺎﻕ .ﺍﻟﻠﺴﺎﻥ )ﻟﺨﻑ(.
-10ﺴﻨﻥ ﺍﻟﺩﺍﺭﻤﻲ .128/1
4
)(1
ﻥ ﻴﻜﹾﺘﹸﺏ ،ﻭﻟﹶﻡ ﺃَﻜﹸﻥ
ﻓِﻲ ﺍﻟِﺮﻭﺍﻳﺔِ ﺇِﻻﱠ ﻣﺎ ﻛﹶﺎﻥﹶ ﻣِﻦ ﻋﺒﺪِ ﺍﻟ ﱠﻠﻪِ ﺑﻦِ ﻋﻤﺮٍﻭ ،ﺭﺿِﻲ ﺍﻟ ﱠﻠﻪ ﻋﻦ ﺟﻤِﻴﻌِﻬِﻢ ،ﻗﹶﺎﻝﹶ )):ﻏﹶﻴﺭ ﺃَ ﱠﻨﻪ ﻜﹶﺎ
)(2
. ﺃَﻜﹾﺘﹸﺏ((
)ﺃ( )(3
ﻭﻫﺬﹶﺍ ﺍﻟﹾﻜﹶﻼﹶﻡ ﻣﺤﺘﻤِﻞﹲ ﺃﹶﻥﹾ ﻳﺮِﻳﺪ ﺑِﻪِ ﺷﻔﹸﻮﻑ ﻧﻔﹾﺴِﻪِ ﺑِﺤﺼﻮﻝِ ﺗِﻠﹾﻚ ﺍﻟ ﺪﺭﺟﺔِ ﻣﻊ ﻋﺪﻡِ ﺗﻌﺎﻃِﻲ ﺍﻟﹾﻜﹶﺘﺐِ ،ﻭﺷﻔﹸﻮﻑ ﻋﺒﺪِ ﺍﻟ ﱠﻠﻪِ ﺑِﺄﹶﻧ ﻪ
ﺍﺣﺘﺎﻁﹶ ﺑِﺎﻟﹾﻜﹶﺘﺐِ ،ﻓﹶﻴﻜﹸﻮﻥﹶ ﺗﻨﺒِﻴﻬﺎﹰ ﻋﻠﹶﻰ ﻓﹶﻀِﻴﻠﹶﺔِ ﺍﻟﹾﻜﹶﺘﺐِ .ﻭﻟﹶﻌﻤﺮِﻱ ﺇِﻧﻪ ﻟﹶﻮﻻﹶ ﺗﻘﹾﻴِﻴﺪ ﻋﻠﹸﻮﻡِ ﺍﻷَ ﻭﻟِﲔ ﻓِﻲ ﺍﻟ ﺪﻓﹶﺎﺗِﺮِ ﻟﹶﺬﹶﻫ ﺒﺖ ﺑِﺬﹶﻫﺎﺏِ
)ﺏ(
ﺴﺨﺎﻓﹶﺔﹶ ﺇِﻥﹾ ﻛﹶﺎﻧﺖ ﻓِﻲ ﺍﻟﺘﻌﻮِﻳﻞِ ﻋﻠﹶﻰ ﺍﻟ ﺪﻓﹶﺎﺗِﺮِ ،ﻓﹶﺈِﻧﻤﺎ ﺫﹶﻟِﻚ ﻓِﻲ ﺣﻖِّ ﺍﻟﹾﻌ ﻠﹸﻮﻡِ ﺍ ﻟﹾﻤﻬِﻤﺎﺕِ ﺍﻟﹾﻤﻘﹶ ﺮﺭﺓِ ،ﻭﺍﻟﹾﻔﹸﻨﻮﻥِ
.ﻋﻠﹶﻰ ﺃﹶ ﱠﻥ ﺍﻟ ﺃﹶﻫﻠِﻬﺎ
ﺍﻷَﺻﻠِﻴﺔِ ﺍﻟﹾﻤﺤ ﺮﺭﺓِ.
ﺃﹶﻣﺎ ﻫﺬِﻩِ ﺍ ﻟﹾﻤﻠﹶﺢ ﻭﺍﻟﻨﻮﺍﺩِﺭ ،ﻓﹶ ﺨﻠﹸﻮ ﺍﻹِﻧﺴﺎﻥِ ﻣِﻨﻬﺎ ﻣِﻦ ﺃﹶﺻﻠِﻬﺎ ﻟﹶﻴﺲ ﻓِﻴﻪِ ﻛﹶﺒِﲑ ﺷﻴﻦٍ ،ﻭﻋﻠﹶﻰ ﺫﹶﻟِﻚ ﻓﹶﺘﻘﹾﻴِﻴﺪﻫﺎ ﺯﻳﻦ .ﻭﺇِﻧِّﻲ ﻛﹸﻨﺖ ﻛﹶﺜِﲑﺍﹰ
)ﺕ(
،ﻓﹶﻼﹶ ﺃﹸﻗﹶﺪِّﺭ ﻟﹶﻬﺎ ﻗﹶﺪﺭﺍﹰ ،ﺑﻞﹾ ﻣﺎ ﻛﹸﻨﺖ ﺃﹶﺭﺿﻰ ﺃﹶﻥﹾ ﺃﹸﺟﺮِﻳﻬﺎ ﻣ ﺮﺓﹰ ﺛﹶﺎﻧِﻴﺔﹰ ﻋﻠﹶﻰ ﻟِﺴﺎﻧِﻲ ﻓﹶﻀﻼﹰ ﻋ ﻦ ﻣﺎ ﺗﺘﻔِﻖ ﻟِﻲ ﺍﻟﻨﺎﺩِﺭﺓﹸ ﻧﻈﹾﻤﺎﹰ ﺃﹶﻭ ﻧﺜﹾﺮﺍﹰ
)ﺝ( )ﺙ(
ﻭﺍﻟﹾﻜﹶﻨﺎﻧِﻴﺶِ ﻻﹶ ﻳﺘﺤﺎﺷﻮﻥﹶ ﻋﻦ ﻣِﺜﹾﻠِﻬﺎ ﻭﺃﹶ ﹶﻗ ﱠﻞ ﻣِﻨﻬﺎ ،ﺑﻞﹾ ﺃﹶﻋﺮِﺿﻬﺎ ﻟﻠِﻨﻈﱠﺎﺭِ ،ﻓِﻲ ﺑﻄﹸﻮﻥِ ﺍﻷَﺳﻔﹶﺎﺭِ ،ﺣﺘﻰ ﺭﺃﹶﻳﺖ ﺃﹶﺭﺑﺎﺏ ﺍﻟﹾﻔﹶﻬﺎﺭِﺱِ
)ﺡ(
ﻓِﻴﻬﺎ ﻟﹶﻴﻼﹰ ،ﻭﻳﺰﺣﻔﹸﻮﻥﹶ ﺭِﺟﻼﹰ ﻭﺧﻴﻼﹰ ،ﻭﻳﺸﺤﻨﻮﻧﻬﺎ ﹶﻏﺜﹼﺎﹰ ﻭﺳﻤِﻴﻨﺎﹰ ،ﻭﺭﺧِﻴﺼﺎﹰ ﻭﹶﺛﻤِﻴﻨﺎﹰ .ﻓﹶﺒﺪﺍ ﻟِﻲ ﺃﹶ ﱠﻥ ﺫﹶﻟِﻚ ﺇِﻥﹾ ﺷﺎﺀَ ﺍﷲُ ﻫﻮ ﻳﺤﻄِﺒﻮﻥﹶ
)ﺩ ( )ﺥ( )ﺥ(
ﺍﻷَﻗﹾﻮﺍﻝِ ﺍﻟﹾﻔِﻘﹾﻬِـﻴﺔِ ،ﻭﺍﻷَﺧﺒﺎﺭِ ﺍﻟﹾﺤﺪِﻳﺜِـﻴﺔِ .ﻓﹶﻜﹶﻤﺎ ﻳﻨﻘﹶﻞﹸ ﺫﹶﻟِﻚ ﺇِﻻﱠ ﻣِﺜﹶﺎﻝﹸ ﺼﻮﺍﺏ ،ﻓِﻲ ﺃﹶﻣﺜﹶﺎﻝِ ﻫﺬِﻩِ ﺍﻷَﺑﻮﺍﺏِ .ﻭﻣﺎ ﻣِﺜﹶﺎﻝﹸ
ﺍﻟ
ﻀﻌِﻴﻒ ،ﻟِﻠﹾﻔﹶﻮﺍﺋِﺪِ ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭﺓِ ،ﺛﹸ ﻢ ﻣِﻦ ﻣﻌﺮِﻓﹶﺔِ ﻣﺤﻞِّ ﺍﻻﺗِّﻔﹶﺎﻕِ ﻭﺍﻻِﺧﺘِﻼﹶﻑِ ،ﻭﺭﺟﺎﺀِ ﺗﺮﺟِﻴﺢِ
ﻓِﻲ ﻫﺬِﻩِ ﺍﻟﹾﻤﺸﻬﻮﺭ ﻭﺍﻟﺸﺎﺫﱡ ،ﻭﺍﻟﹾﻘﹶﻮِﻱ ﻭﺍﻟ
ﺨﻼﹶﻑِ ﺃﹶﻭﻟﹶﻰ ،ﻭ ﹶﻏﻴﺮِ ﺫﹶﻟِﻚ .ﻛﹶﺬﹶﻟِﻚ ﻣﺎ ﻧﺤ ﻦ
ﻀﺮﻭﺭﺓﹸ ﺇِﻟﹶﻰ ﺍﻟﹾﻤﺤﻈﹸﻮﺭِ ﻣﺜﹶﻼﹰ ﺍﺗِّﻔﹶﺎﻗﺎﹰِ ،ﺇﺫﹾ ﺭﻛﹸﻮﺏ ﺍﻟﹾ ِ
ﻣﺠﺘﻬِﺪٍ ،ﻭﺍﺭﺗِﻜﹶﺎﺏِ ﻣﻦ ﺃﹶﻟﹾﺠﺄﹶﺗﻪ ﺍﻟ
ﻓِﻴﻪِ ،ﻓﹶﺈِ ﱠﻥ ﺍﻟﻨﻔﹸﻮﺱ ﻓِﻲ ﺍ ِﻻﻧﺘِﻔﹶﺎﻉِ ﻣﺘﻔﹶﻨِّﻨﺔﹲ ،ﻭﻓِﻲ ﺍﻟﺘﺤﺴِﲔِ ﻭﺍﻹِﻋﺠﺎﺏِ ﻣﺘﻠﹶﻮﻧﺔﹲ ،ﻭﺇِ ﱠﻥ ﺍﻟ ﱠﻠﻪ ﺗﻌﺎﻟﹶﻰ ﺃﹶﻭﺩﻉ ﺍﻟﹾﻤﻌﺎﻧِﻲ ﻓِﻲ ﻗﹶﻮﺍﻟِﺐِ
ﺍﻟﹾﻤﺴﻤﻮﻋﺎﺕِ ،ﻭﺑﺚﱠ ﺍﻟﹾﺤِﻜﹶﻢ ﻭﺍﻟﹾﻌِﺒﺮ ﻓِﻲ ﺻﻮﺭِ ﺍﻟﹾﻤﻮﺟﻮﺩﺍﺕِ ،ﻻﹶ ﺑِﺤﺴﻦِ ﻇﹶﻦِّ ﺍﻟﻨﺎ ِﻇﺮِ ،ﻭﻻﹶ ﻓﹶﻬﻢِ ﻛﹸﻞِّ ﻗﹶﺎﺻِﺮ ،ﺑﻞﹾ ﺑِﺤﺴﺐِ ﻣﺎ ﺗﻌﻄِﻴﻪِ
ﻀﺔﹰ ﻓﹶﻤﺎ
ﻼ ﻤﺎ ﺒﻌﻭ
ﺏ ﻤﺜﹶ ﹰ
ﻥ ﺍﻟﱠﻠ ﻪ ﹶﻻ ﻴﺴﺘﹶ ﺤﻴِﻲ ﺃَﻥ ﻴﻀِ ﺭ
ﺍﻟﹾﺤﻘﹶﺎﺋِﻖ ﺍﻹِﺑﺪﺍﻋِﻴﺔﹸ ،ﻭﺍﻟﹾﺤِﻜﹶﻢ ﺍﻹِﻟﹶﻬِﻴﺔﹸ ،ﻛﹶﻤﺎ ﻗﹶـﺎ ﻝﹶ ﺗﻌـﺎﻟﹶﻰِ )):ﺇ
)(5 )(4
ﺸﻲﺀِ ﻣﻨﺠﺬِﺏِ ﺇﻟﹶﻴﻪِ ،ﺇِ ﱠﻥ
ﺍﻵﻳﺔ .ﻣﻊ ﺃﹶ ﱠﻥ ﺍﻟﹾﻬِﻤﻢ ﻗﹶﺪ ﺗﻔﹶﺎﻭﺗﺖ ﻃﹶﺎﻟِﻌﺔﹰ ﻭﻫﺎﺑِﻄﹶﺔﹰ ،ﻓﹶﻠِﻜﹸﻞِّ ﺳﺎﻗِﻄﹶﺔٍ ﻻﹶﻗِﻄﹶﺔﹲ ،ﻭﺷِﺒﻪ ﺍﻟ (( ﻓﹶﻭﻗﹶﻬﺎ
ﺍﻟ ﱡﻄﻴﻮﺭ ﻋﻠﹶﻰ ﺃﹶﺟﻨﺎﺳِﻬﺎ ﺗﻘﹶﻊ.
ﺕ" -ﺝ" :ﻭﻨﺜﺭﺍ ﺏ" -ﺝ" :ﺒﺫﻫﺎﺒﻬﺎ ﺃ" -ﺝ " :ﻟﺤﺼﻭل
ﺡ" -ﺝ" :ﻴﺨﺒﻁﻭﻥ ﺝ" -ﺝ " :ﻭﻻ ﺃﻗل ﻤﻨﻬﺎ ﺙ" -ﺝ " :ﺍﻟﻔﻬﺎﺭﻴﺱ
ﺩ" -ﺝ" :ﻴﻨﺯل ﺥ" -ﺝ " :ﻤﺜل
-1ﻋﺒﺩ ﺍﷲ ﺒﻥ ﻋﻤﺭﻭ ﺒﻥ ﺍﻟﻌﺎﺹ ﺍﻟﻘﺭﺸﻲ .ﺼﺤﺎﺒﻲ ،ﻋﺎﻟﻡ ،ﻓﺎﻀل .ﺍﺴﺘﺄﺫﻥ ﺍﻟﻨﺒﻲ)ﺹ( ﻓﻲ ﺃﻥ ﻴﻜﺘﺏ ﻋﻨﻪ ،ﻓﺄﺫﻥ ﻟﻪ .ﻭﻗﺩ
ﺍﺨﺘﻠﻑ ﻓﻲ ﺘﺎﺭﻴﺦ ﻭﻓﺎﺘﻪ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻻﺴﺘﻴﻌﺎﺏ .959-956/3ﺃﺴﺩ ﺍﻟﻐﺎﺒﺔ .351-349/3ﺍﻹﺼﺎﺒﺔ .193-192/4
-2ﺍﻻﺴﺘﻴﻌﺎﺏ .957/3ﺃﺴﺩ ﺍﻟﻐﺎﺒﺔ .351-349 /3ﺴﻨﻥ ﺍﻟﺩﺍﺭﻤﻲ .125/1
-3ﺍﻟﻔﻀل ﻭﺍﻟﺭﺒﺢ ﻭﺍﻟﺯﻴﺎﺩﺓ .ﺍﻟﻠﺴﺎﻥ ) ﺸﻔﻑ (.
-4ﺍﻟﺒﻘﺭﺓ)ﻤﺩﻨﻴﺔ( .25
-5ﻓﻲ ﻤﺠﻤﻊ ﺍﻷﻤﺜﺎل ،193/2ﻗﺎل ﺍﻷﺼﻤﻌﻲ :ﺃﻱ ﻟﻜل ﻜﻠﻤﺔ ﻴﺨﻁﺊ ﻓﻴﻬﺎ ﺍﻹﻨﺴﺎﻥ ﻤﻥ ﻴﺘﺤﻔﹼﻅﻬﺎ ﻓﻴﺤﻤﻠﻬﺎ ﻋﻨﻪ ،ﻭﻗﻴل:
ﻤﻌﻨﺎﻩ ﻟﻜل ﻜﻠﻤﺔ ﺴﺎﻗﻁﺔ ﺃﺫﻥ ﻻﻗﻁﺔ .ﻭﻓﻲ ﺍﻟﻠﺴﺎﻥ :ﺃﻱ ﻟﻜل ﻤﺎ ﻨﺩﺭ ﻤﻥ ﺍﻟﻜﻼﻡ ﻤﻥ ﻴﺴﻤﻌﻬﺎ ﻭﻴﺫﻴﻌﻬﺎ ) .ﻟﻘﻁ (.
5
ﺞ ﺍﻟﺘﱠﺄْﻟِﻴﻑِ [
] ﻤﻨﹾﻬ
ﻭﺭﺗﺒﺘﻬﺎ ﻋﻠﹶﻰ ﻣﻘﹶﺪِّﻣﺔٍ ﺗﺸﺘﻤِﻞﹸ ﻋﻠﹶﻰ ﻓﹶﻮﺍﺋِﺪ ،ﻭ ﺧﻤﺴﺔِ ﻓﹸﺼﻮﻝٍ:
)ﺃ (
♦ ﺍﹶﻟﹾﻔﹶﺼﻞﹸ ﺍ َﻷ ﻭﻝﹸ :ﻓِﻲ ﺫِﻛﹾﺮِ ﺃﹶﺷﻴﺎﺧِﻲ ﻓِﻲ ﺍﻟﺘﻌﻠﱡﻢِ ﻣﻊ ﺍﻹِﻟﹾﻤﺎﻡِ ﺑِﺸﻲﺀٍ ﻣِﻦ ﺍﻟﹾﻔﹶﻮﺍﺋِﺪِ ﺍﻟﹾﻮﺍﻗِﻌﺔِ ﻣﻌﻬﻢ.
ﻙ.
ﻕ ﺍﻟ ﱠﺘ ﺒ ﺭﻙِ ﻜﹶﺫﹶِﻟ
ﻥ ﻭﻟﹶ ﻭِ ﺒﻁﹶﺭِﻴ ِ
ﺥ ﻓِﻲ ﺍﻟ ِﺩّﻴ ِ
♦ ﺍﹶﻟﺜﱠﺎﻨِﻲ :ﻓِﻲ ِﺫﻜﹾ ِﺭ ﺍ ﻷَﺸﹾﻴﺎ ِ
ﺸﻌﺭٍ ﺃَ ﻭ ﻜﹶﻼﹶ ٍﻡ ِﻤﻥ ﻓﹶﻬٍ ﻡ
ﺤﺩِﻴﺙٍ ﺃَ ﻭِ
♦ ﺍﹶﻟﺜﱠﺎِﻟﺙﹸ :ﻓِﻲ ِﺫﻜﹾﺭِ ﺸﹶﻲٍ ﺀ ِﻤﻤﺎ ﺃَ ﻟﹾ ﻬ ﻡ ﺍﻟﱠﻠﻪ ﺘﹶﻌﺎﻟﹶﻰ ﻓِﻲ ﺁ ﻴﺔٍ ﺃَ ﻭ
ﺕ.
ﻹﺸﹶﺎﺭﺍ ِ
ﻕﺍِ
ﻋﻠﹶﻰ ﻁﹶﺭِﻴ ِ
ﻁﺒﺕﹸ ِﺒ ِﻪ ِﻤﻥ ﻨﹶﺜﹾﺭٍ ﺃَﻭ ﻨﹶﻅﹾ ٍﻡ.
♦ ﺍﹶﻟﺭﺍ ِﺒ ﻊ :ﻓِﻲ ِﺫﻜﹾﺭِ ﺸﹶﻲٍ ﺀ ِﻤﻤﺎ ﺨﹶﺎﻁﹶﺒﺕﹸ ﺃَﻭ ﺨﹸﻭ ِ
)ﺏ(
ﺍﻟﹾﻔﹶﻮﺍﺋِﺪِ ﺍﻟﹾﻤﻠﹾﻘﹸﻮﻃﹶﺔِ ﻣِﻦ ﺃﹶﻱِّ ﻧﻮﻉٍ ﻛﹶﺎﻥ ،ﻭﺍﻟ ﱠﻠﻪ ﺍ ﻟﹾﻤﺴﺘﻌﺎﻥ. ♦ ﺍﹶﻟﹾﺨﺎﻣِﺲ :ﻓِﻲ ﺟﻤﻊِ
ﺃ" -ﺏ " ﻭ "ﺝ" :ﺍﻟﺘﻌﻠﻴﻡ
ﺏ" -ﺝ" :ﺠﻤﻴﻊ
6
ﺍﹶﻟﹾﻜﹶﻼﹶﻡ ﻓِﻲ ﺍﻟﹾﻤﻘﹶﺩِّﻤﺔِ :
ﻭﺍﻟﹾﻤﻠﹶﺢِ. ﺍﹶﻟﹾﻔﹶﺎﺌِﺩﺓﹸ ﺍﻷُﻭﻟﹶﻰ :ﻓِﻲ ﺗﻔﹾﺴِﲑِ ﺍ َﻷﻟﹾﻔﹶﺎﻅِ ﺍﻟﺴﺎﻟِﻔﹶﺔِ ﺃﹶﻱ ﺍﻟﹾﺤِﻜﹶﻢِ ﻭﺍﻟﹾﻔﹶﻮﺍﺋِﺪِ
] ﺍﻟﹾﺤِـﻜﹶ ﻡ [
)ﺏ( ) ﺃ(
ﺸﺮﻉ،
ﻓِﻌﻠﹶﺔﹲ ﻣِﻦ ﺍﻟﹾﺤﻜﹾﻢِ ﻭﻫﻮ ﺍ ﻟﹾﻘﹶﻀﺎﺀُ .ﻭﺍﺧﺘﻠﹶﻔﹸﻮﺍﹾ ﻓِﻲ ﺗﻔﹾﺴِﲑِ ﺍﻟﹾﺤِﻜﹾﻤﺔِ ،ﻓﹶﻘِﻴﻞﹶ :ﻫِﻲ ﺍﻟ ﺃﹶﻣﺎ ﺍﻟﹾﺤِﻜﹶﻢ :ﻓﹶﺠﻤﻊ ﺣِﻜﹾﻤﺔٍ ،ﻭﻫِﻲ
ﻭﻗِﻴﻞﹶ :ﺍﻟﻨﺒﻮﺀَﺓﹸ ،ﻭﻗِﻴﻞﹶ :ﺍﻟﹾﻘﹸﺮﺁﻥﹸ ،ﻭﻗِﻴﻞﹶ :ﺍﻟﹾﻌِﻠﹾﻢ ،ﻭﻗِﻴﻞﹶ :ﺍﻟﹾﺤِﻠﹾﻢ ،ﻭﻗِﻴﻞﹶ :ﺍﻟﹾﻌﺪﻝﹸ ،ﻭﻗِﻴﻞﹶ :ﺍﻹِﺻﺎﺑﺔﹸ ﻓِﻲ ﺍﻟ ﺮﺃﹾﻱِ.
)ﺙ( )ﺕ( )(1
ﺁﺛﹶﺎﺭﻫﺎ ﺃﹶﻧﻬﺎ ﺍﻹِﺻﺎﺑﺔﹸ ،ﻭﻫِ ﻲ ﻓِﻲ ﺍﻹِﻧﺴﺎﻥِ ﺗﻘﹸﻮﻡ ﺑِﻘﹶﻠﹾﺒِﻪِ ،ﻭﺗ ﹾﻈﻬﺮ ﻭ ﹶﻗﺪ ﺃﹶﺷﺒﻌﻨﺎ ﺍﻟﹾﻘﹶﻮﻝﹶ ﻓِﻴﻬﺎ ﻓِﻲ ﻛِﺘﺎﺏِ ﺍﻷَﻣﺜﹶﺎﻝِ .ﻭﺍﻟﻈﱠﺎﻫِﺮ
)ﺥ( )ﺡ( )ﺝ(
ﺍﻟﹾﻌﺠِﻴﺒﺔِ ،ﻭﻓِﻲ ﺍﻟﻠِّﺴﺎﻥِ ﺑِﺎﻟﹾﻤﻌﺎﻧِﻲ ﺍﻟﹾ ﻐﺮِﻳﺒﺔِ .ﻭﻟِﺬﹶﻟِﻚ ﻳﻘﹶﺎﻝﹸ )) :ﻧﺰﻟﹶﺖِ ﺍﻟﹾﺤِﻜﹾﻤ ﺔﹸ ﺼﻨﺎﺋِﻊِ
ﻋﻠﹶﻰ ﺍﻟﹾﺠﻮﺍﺭِﺡِ .ﻓﹶﻔِﻲ ﺍﻟﹾﻴﺪِ ﻣﺜﹶﻼﹰ ﺑِﺎﻟ
ﻋﻠﹶﻰ ﺛﹶﻼﹶﺛﹶﺔِ ﺃﹶﻋﻀﺎﺀٍ ﻓِﻲ ﺍﻟﹾﺠﺴﺪِ :ﻋﻠﹶﻰ ﻗﹸﻠﹸﻮﺏِ ﺍﻟﹾﻴﻮﻧﺎﻥِ ،ﻭﻋﻠﹶﻰ ﺃﹶﻟﹾﺴِﻨﺔِ ﺍﻟﹾﻌﺮﺏِ ،ﻭﻋﻠﹶﻰ ﺃﹶﻳﺪِﻱ ﺃﹶﻫﻞِ ﺍﻟﺼِّﲔِ .ﻓﹶﺈِ ﱠﻥ ﺍﻟﹾﻴﻮﻧﺎﻥﹶ ﻗﹶﺪ ﺃﹸﻋﻄﹸﻮﺍ
ﺨﺮﺍﺝ ﺍﻟﹾﺒﺮﺍﻫِﲔِ ﺍﻟﹾﻤﻨﻄِﻘِﻴﺎﺕِ .ﻭﺍﻟﹾﻌﺮﺏ ﻗﹶﺪ ﺃﹸﻋﻄﹸﻮﺍ ﻗﹶﻮﻝﹶ ﺍﻟﹾﺤِﻜﹾﻤﺔِ ﻓِﻲ ﺃﹶﺷﻌﺎﺭِﻫﺎ ﻭﺧ ﹶﻄﺒِﻬﺎ .ﻭﺃﹶﻫﻞﹸ
ﺍﻷَﻧﻈﹶﺎﺭ ﻓِﻲ ﺍﻟﹾﻌﻘﹾﻠِﻴﺎﺕِ ،ﻭﺍﺳﺘِ
)(2
. (( ﺼﻨﺎﺋِﻊ ﺍﻟﹾﺒﺪِﻳﻌﺔﹶ ﻓِﻲ ﺍﻟﹾﺒﻨﻴﺎﻥِ ﻭﺍﻟﻨﻘﹸﻮﺵِ
ﺍﻟﺼِّﲔِ ﻗﹶﺪ ﺃﹸﻋ ﻄﹸﻮﺍ ﺍﻟ
ﺇِﺫﹶﺍ ﻋﻠِﻢ ﻫﺬﹶﺍ ﻓﹶﺎﻟﹾﻤﺮﺍﺩ ﻣِﻦ ﺍﻟﹾﺤِ ﻜﹶﻢِ ﺍﱠﻟﺘِﻲ ﺗﺬﹾﻛﹶﺮ ﻓِﻲ ﻫﺬﹶﺍ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﻧﺤﻮِﻩِ ﺇِﻧﻤﺎ ﻫِﻲ ﺍﻟﹾﻘﹶﻮﻟِﻴﺔﹸ ،ﻭﻟﹶﻴﺲ ﺍﻟﹾﻤﺮﺍﺩ ﺑِﻬﺎ ﻛﹸﻞﱡ ﻛﹶﻼﹶﻡٍ ﺃﹶﻓﹶﺎﺩ ﻣﻌﻨﻰ
ﺼﻼﹶﺓﹸ ﻭﺍﺟِ ﺒﺔﹲ ،ﻭﺍﻟ ﱠﻠﻪ ﹶﻗﺪِﱘ ﺑﺎﻕٍ ،ﺻﺤِﻴﺢ .ﻭﻻﹶ ﻳﺴﻤﻰ ﻗﹶﺎﺋِﻠﹸﻪ ﺣﻜِﻴﻤﺎﹰ ،ﺑﻞﹾ ﻫﻮ ﻣﺎ ﻓِﻴﻪِ ﻣﺰِﻳﺪ
ﺴﻤﺎﺀُ ﻓﹶﻮ ﹶﻗﻨﺎ ،ﻭﺍﻟ
ﺻﺤِﻴﺤﺎﹰ ،ﻓﹶﺈِ ﱠﻥ ﻗﹶﻮﻟﹶﻨﺎ :ﺍﹶﻟ
)ﺭ( )ﺫ( )ﺩ (
ﺨﺼﻮﺹ ﻣﻊ ﺍﺷﺘِﻤﺎﻟِﻪِ ﻋﻠﹶﻰ ﻣﺎ ﻳﻨﻔﹶﻊ ﻋﺎﺟِﻼﹰ ﺃﹶﻭ ﺁﺟِﻼﹰ ،ﻭﻟﹶﻮ ﺑِﺎﻟﺘﻨﺒﻪِ
ﺩِﻗﱠﺔٍ ﻭﻏﹶﺮﺍﺑﺔٍ ﻣِﻤﺎ ﻻﹶ ﻳﺘﻔﹶﻄﱠﻦِ ﺇﻟﹶﻴﻪِ ﺇﻻﱠ ﺍﻟﹾ ] ﻓﹶﺎﺋِﺪﺓِ [
ﻭﻣﺰِﻳﺪِ ﻋِﻠﹾﻢٍ ﻭﻓِﻄﹾﻨﺔٍ.
ﺕ" -ﺝ" :ﺍﻟﻅﺎﻫﺭ ﺏ -ﻓﻲ "ﺃ" ﻭ "ﺏ" :ﻭﻫﻭ .ﺍﻟﺘﺼﺤﻴﺢ ﻤﻥ "ﺝ" ﺃ" -ﺏ" :ﻓﻬﻭ ﺠﻤﻊ
ﺡ" -ﺝ" :ﻭﺍﻟﻠﺴﺎﻥ ﺝ" -ﺝ" :ﺒﺎﻟﺼﻨﺎﻋﺔ ﺙ" -ﺝ" :ﻴﻅﻬﺭ
ﺩ -ﺯﻴﺎﺩﺓ ﻤﻥ "ﺝ" ﺥ -ﻓﻲ ﺍﻷﺼل :ﺍﻟﻌﺭﺒﻴﺔ ،ﻭﻗﺩ ﺍﺜﺒﺕ ﻤﺎ ﻭﺭﺩ ﻓﻲ "ﺏ " ﻭ"ﺝ" ﻟﻴﺴﺘﻘﻴﻡ ﺍﻟﻤﻌﻨﻰ ﻭﺍﻟﺴﺠﻊ.
ﺭ" -ﺏ" :ﺍﻟﺘﻨﺒﻴﻪ ﺫ" -ﺏ" :ﻭﺁﺠﻼ
-1ﻴﻘﺼﺩ ﻜﺘﺎﺒﻪ " ﺯﻫﺭ ﺍﻷﻜﻡ ﻓﻲ ﺍﻷﻤﺜﺎل ﻭﺍﻟﺤﻜﻡ " .ﻭﻗﺩ ﻁﺒﻊ ﻓﻲ ﺜﻼﺜﺔ ﺃﺠﺯﺍﺀ ﺒﺘﺤﻘﻴﻕ :ﺩ .ﻤﺤﻤﺩ ﺤﺠﻲ ،ﻭﺩ .ﻤﺤﻤﺩ
ﺍﻷﺨﻀﺭ ،ﺴﻨﺔ .1981
ﻋﻠﹶﻰ ﺃَﺩِ ﻤﻐﹶ ِﺔ ﺍﻟﹾﻴﻭﻨﹶﺎﻥِ ،ﻭﺃَﻴﺩِﻱ
ل ﺍﻷَﺭﺽِ ،
ﻋﻠﹶﻰ ﺜﹶﻼﹶﺜﹶﺔِ ﺃَﻋﻀﺎ ٍﺀ ِﻤﻥ ﺃَﻫِ
ﺴﻤﺎ ِﺀ
ﻥ ﺍﻟ
ﺤﻜﹾ ﻤﺔﹶ ﻨﹶ ﺯﻟﹶﺕﹾ ِﻤ
ﻥ ﺍﻟﹾ ِ
-2ﻭﺭﺩﺕ ﺒﻼ ﻨﺴﺒﺔِ" :ﺇ
ﺴﻨﹶ ِﺔ ﺍﻟﹾ ﻌ ﺭﺏِ" .ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ .325/5ﻭﻓﻲ ﻨﻔﺢ ﺍﻟﻁﻴﺏ .244/1
ﺼّﻴﻥِ ،ﻭﺃَﻟﹾ ِ
ل ﺍﻟ ِ
ﺃَﻫِ
7
] ﺍﻟﹾﻔﹶﻭﺍﺌِ ﺩ [
) ﺃ(
ﺹٍ
ﺼﻬﺎ ﺍﻟﹾﻔﹸﻘﹶﻬﺎﺀُ ﻓِﻲ ﻛِﺘﺎﺏِ ﺍﻟ ﺰﻛﹶﺎﺓِ ﺑِﻨﻮﻉٍ ﺧﺎ ّ
ﻭﺃﹶﻣﺎ ﺍﻟﹾﻔﹶﻮﺍﺋِﺪ :ﻓﹶﺠﻤﻊ ﻓﹶﺎﺋِﺪﺓٍ ،ﻭﻫِﻲ ﻛﹸﻞﱡ ﻣﺎ ﺣﺼﻞﹶ ﻟِﻺِﻧﺴﺎﻥِ ﻣِﻦ ﻋِﻠﹾﻢٍ ﺃﹶﻭ ﻣﺎ ﻝٍ .ﻭ ﺧ
ﻳﻘﹶﺎﺑِﻞﹸ ﺍﻟﹾﻐ ﱠﻠﺔﹶ ﻭﺍﻟﺮِّﺑﺢ.
ﻺﻧﺴﺎﻥِ ﻣِﻦ ﻋِﻠﹾﻢٍ ﻟﹶﻢ ﻳﻜﹸﻦ ﻋِﻨﺪﻩ ﻓﹶﻬﻮ ﻓﹶﺎﺋِﺪﺓﹲ .ﻭﺑِﻬﺬﹶﺍ ﺍﻹِﻃﹾﻼﹶﻕِ
ﺺ ﻣِﻦ ﺫﹶﻟِﻚ ﻭﻫﻮ ﺍﻟﹾﻌِﻠﹾﻢ .ﻓﹶﻜﹸﻞﱡ ﻣﺎ ﺗﺠ ﺪﺩ ﻟِ ِ
ﻭﺍﻟﹾﻤﺮﺍﺩ ﻫﻨﺎ ﺃﹶﻳﻀﺎﹰ ﺃﹶﺧ
) ﺏ(
ﻛﹶﺎﻧﺖ ﻫِﻲ ﺃﹶﻳﻀﺎﹰ ﺃﹶﻋﻢ .ﻓﹶﻴﺠِﻲﺀُ ﺍﻟﹾﻌﻤﻮﻡ ﻭﺍﻟﹾﺨﺼﻮﺹ ﻣِﻦ ﻋﻠِﻢ ﺃﹶﻧﻬﺎ ﺃﹶﻋﻢ ﻭﺇِﻥﹾ ﻟﹶﻢ ﻳﻼﹶﺣﻆﹾ ﻓِﻲ ﺍﻟﹾﺤِﻜﹾﻤﺔِ ﻗﹶﻴﺪ ﺍﻟﺘﺠﺪﺩِ ] ،ﻭ[
ﻭﺟﻪٍ .ﻭ ﹶﻗﺪ ﺗ ﹾﻄﻠﹶﻖ ﺍﻟﹾﻔﹶﺎﺋِﺪﺓﹸ ﻋﻠﹶﻰ ﻣﺎ ﻣِﻦ ﺷﺄﹾﻧِﻪِ ﺃﹶﻥﹾ ﻳﺘﺠ ﺪﺩ ،ﻭﻫﻮ ﺇِ ﹾﻃﻼﹶﻕ ﻣﺠﺎِﺯﻱ ﻻﹶ ﻳﻘﹾﺪﺡ ﻓِﻲ ﻣﺎ ﻣ ﺮ.
ﺢ[
] ﺍﻟﹾ ﻤﻠﹶ
ﻭﺃﹶﻣﺎ ﺍﻟﹾﻤﻠﹶﺢ :ﻓﹶﻬِﻲ ﺟﻤﻊ ﻣﻠﹾﺤﺔٍ ،ﺑِﻀﻢِّ ﺍ ﻟﹾﻤِﻴﻢِ .ﻭﻫِ ﻲ ﻣِﻦ ﺍﻷَﺣﺎﹶﺩِﻳﺚِ ﻛﹸﻞﱡ ﻣﺎ ﻳﺴﺘﺤﺴﻦ .ﻭﻳﻘﹶﺎﻝﹸ :ﻣ ﱠﻠﺢ ﺍﻟﺸﺎﻋِﺮ ﺗﻤﻠِﻴﺤﺎﹰ ،ﺇِﺫﹶﺍ ﺃﹶﺗﻰ
ﺤﺘِﻪِ ،ﺑﻞﹾ ﻣﺎ ﻓِﻴﻪِ ﻧﻮﻉ ﻟﹶﻄﹶﺎﻓﹶﺔٍ ﺗﻌﺠِﺐ ﺍﻟﻨﻔﹸﻮﺱ ،ﻭﺗ ﹾﻄﺮِﺏ ﺍﻟﹾﻘﹸﻠﹸﻮﺏ.
ﺸﻲﺀِ ﺍﻟﹾﻤﻠِﻴﺢِ .ﻭﻟﹶﻴﺲ ﺍﻟﹾﻤﺮﺍﺩ ﺑِﻪِ ﺃﹶﻳﻀﺎﹰ ﻛﹸﻞﱡ ﻣﺎ ﻳﺴﺘﺼﻮﺏ ﻟِﺼِ
ﺑِﺎﻟ
)ﺕ(
ﻀﻴﺎﺕِ
ﺨﻼﹶﻑِ ﺍﻟﹾﺤِﻜﹾﻤﺔِ ﻓﹶِﺈﻧﻬﺎ ﻣِﻦ ﺣﻴﺚﹸ ﻫِﻲ ﺟِﺪ ،ﹶﻏﻴﺮ ﺃﹶ ﱠﻥ ﻣﺮﺍﻋﺎﺓﹶ ﻣﻘﹾﺘ
ﻓِﻲ ﺑﺎﺏِ ﺍﻟﹾﻬﺰ ﻝِ ﻭﻣﺎ ﻳﻘﹾﺮﺏ ﻣِﻨﻪ ،ﺑِ ِ ﻭﺃﹶﻛﹾﺜﹶﺮ ﻣﺎ ﺗﻜﹸﻮﻥﹸ
ﺍ َﻷﺣﻮﺍﻝِ ﺗﺠﻌﻞﹸ ﻛﹸﻼ ﻣِﻦ ﺫﹶﻟِﻚ ﺻﺎﻟِﺤﺎﹰ ﻓِﻲ ﻣﺤﻠِّﻪِ .ﻭﺍﻟ ﱠﻠﻪ ﺍﻟﹾﻤﻮﻓِّـﻖ.
ﺍﻟﺘﻜﹾﻠِﻴﻒِ ِﺇﺟﻤﺎﻋﺎﹰ. ﺍﹶﻟﹾﻔﹶﺎﺌِﺩﺓﹸ ﺍﻟﺜﱠﺎﻨِﻴﺔﹸ :ﺍﹶﻟﹾﻌﻘﹾﻞﹸ ﻣﻨﺎﻁﹸ
)(1
ﺢ
ﻫﻮ ﺍﻟﹾﻌِﻠﹾﻢ ﺑِﺒﻌﺾِ ﺍﻟﻀﺮﻭﺭِﻳﺎﺕِِ ،ﺇﺫﹾ ﻟﹶﻮ ﻟﹶﻢ ﻳﻜﹸﻦ ﻫﻮ ﺫﹶﻟِﻚ ﻟﹶﺼ )) ﺸﻴﺦ ﺃﹶﺑﻮ ﺍﻟﹾﺤﺴﻦِ :
ﻭﺍﺧﺘﻠِﻒ ﻓِﻲ ﻣﺎﻫِﻴﺘِﻪِ .ﻓﹶﻘﹶﺎﻝﹶ ﺍﻟ
)(2
ﻣﺤﺎﻝﹲ((. ﺍﻻﻧﻔِﻜﹶﺎﻙ ﺑِﺤﻴﺚﹸ ﻳﻘﹶﺎﻝﹸ :ﻋﺎ ِﻗﻞﹲ ﻭ ﻻﹶ ﻋِﻠﹾﻢ ﻟﹶﻪ ﺃﹶﺻﻼﹰ ،ﺃﹶﻭ ﻋﺎﻟِﻢ ﻭﻻﹶ ﻋﻘﹾﻞﹶ ﻟﹶﻪ ﺃﹶﺻﻼﹰ ،ﻭﻫﻮ
)ﺙ(
،ﻭﻻﹶ ﺍﻟﻨﻈﹶﺮِﻳﺎﺕِ ﻷَﻧﻬﺎ ﻣﺸﺮﻭﻃﹶﺔﹲ ﺑِﻜﹶﻤﺎﻝِ ﺍﻟﹾﻌﻘﹾﻞِ، ﺤﺔِ ﻓﹶﻮﺍﺕِ ﺷﻲﺀٍ ﻣِﻨﻬﺎ ﻣﻊ ﺗﺤﻘﱡﻖِ ﺍﻟﹾﻌﻘﹾﻞِ ﻟِﻤﺎﻧِﻊٍ
ﻭﻻﹶ ﻳﻜﹸﻮﻥﹸ ﻋِﻠﹾﻤﺎﹰ ﺑِﺠﻤِﻴﻌِﻬﺎ ﻟِﺼِ
)ﺝ(
ﺤ ﺔِ
ﺍﻻﻧﻔِﻜﹶﺎﻙِ ﻻﹶ ﻳﻮﺟِﺐ ﺍﻻﺗِّﺤﺎﺩ ﻟِﺼِ ﺸﻲﺀِ ﻋﻠﹶﻰ ﻧﻔﹾﺴِﻪِ .ﻭﺍﻋﺘﺮﺽ ﺑِﺄﹶ ﱠﻥ ﻋﺪﻡ
ﻭﻛﹶﻤﺎﻝﹸ ﺍﻟﹾﻌﻘﹾﻞِ ﻣﺸﺮﻭﻁﹲ ﺑِﺎﻟﹾﻌﻘﹾﻞِ ،ﻓﹶﻴﻠﹾﺰِﻡ ﺗﻘﹶﺪﻡ ﺍﻟ
ﺗﻼﹶﺯﻡِ ﺍﻟﹾﻤﺘﻐﺎﻳِﺮﻳﻦِ.
ﺕ" -ﺝ" :ﻴﻜﻭﻥ ﺏ -ﺯﻴﺎﺩﺓ ﻤﻥ "ﺝ" ﺃ" -ﺏ" :ﺍﻹﻨﺴﺎﻥ
ﺝ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ" ﺙ" -ﺝ" :ﺍﻟﻤﺎﻨﻊ
-1ﺃﺒﻭ ﺍﻟﺤﺴﻥ ﻋﻠﻲ ﺒﻥ ﺇﺴﻤﺎﻋﻴل ﺍﻷﺸﻌﺭﻱ )324ﻫـ( :ﻤﺅﺴﺱ ﻤﺫﻫﺏ ﺍﻷﺸﺎﻋﺭﺓ .ﺃﺨﺒﺎﺭﻩ ﻓﻲ ﺘﺒﻴﻴﻥ ﻜﺫﺏ ﺍﻟﻤﻔﺘﺭﻱ ،ﻻﺒﻥ
ﻋﺴﺎﻜﺭ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﻁﺒﻘﺎﺕ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺍﻟﻜﺒﺭﻯ .259-245/2ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ .286-284/ 3ﻓﻲ ﻋﻠﻡ ﺍﻟﻜﻼﻡ )ﺝ2
ﺍﻷﺸﺎﻋﺭﺓ ( ﺩ .ﺃﺤﻤﺩ ﻤﺤﻤﻭﺩ ﺼﺒﺤﻲ .88-43ﺍﻷﻋﻼﻡ .263/4
-2ﺃﻭﺭﺩﻩ ﺍﻟﺘﻔﺘﺎﺯﺍﻨﻲ ﺒﺼﻴﻐﺔ " :ﻓﺫﻫﺏ ﺍﻟﺸﻴﺦ ﺇﻟﻰ ﺃﻥ ﺍﻟﻤﺭﺍﺩ ﺒﻪ )ﺃﻱ ﺍﻟﻌﻘل( ﻫﺎﻫﻨﺎ ﺍﻟﻌﻠﻡ ﺒﺒﻌﺽ ﺍﻟﻀﺭﻭﺭﻴﺎﺕ ﺃﻱ ﺍﻟﻜﻠﻴﺎﺕ
ﺍﻟﺒﺩﻴﻬﻴﺔ ﺒﺤﻴﺙ ﻴﺘﻤﻜﻥ ﻤﻥ ﺍﻜﺘﺴﺎﺏ ﺍﻟﻨﻅﺭﻴﺎﺕ ،ﺇﺫ ﻟﻭ ﻜﺎﻥ ﻏﻴﺭ ﺍﻟﻌﻠﻡ ﻟﺼﺢ ﺍﻨﻔﻜﺎﻜﻬﻤﺎ ﺒﺄﻥ ﻴﻭﺠﺩ ﻋﺎﻟﻡ ﻻ ﻴﻌﻘل ﻭﻋﺎﻗل ﻻ ﻴﻌﻠﻡ،
ﻭﻫﻭ ﺒﺎﻁل "..ﺍﻨﻅﺭ :ﺸﺭﺡ ﺍﻟﻤﻘﺎﺼﺩ .333-332/2ﺍﻟﻘﺎﻨﻭﻥ .110
8
)(3 )ﺃ ( )(2
. ﺍﻟﹾﻤﺴﺘﺤِﻴﻼﹶﺕِ(( ﻭﻗﹶﺎﻝﹶ ﺍﻟﹾﻘﹶﺎﺿِﻲ )):ﻫﻮ ﺍﻟﹾﻌِﻠﹾﻢ ﺑِﻮ ﺟﻮﺏِ ﺍﻟﹾﻮﺍﺟِﺒﺎﺕِ ،ﻭﺟﻮﺍﺯِ ﺍﻟﹾﺠﺎﺋِﺰﺍﺕِ ،ﻭﺍﺳﺘِﺤﺎﻟﹶﺔِ
)(4
ﺸﻴﺦِ .
ﻗِﻴﻞﹶ :ﻭﻫﻮ ﻣﺤﺘﻤﻞﹲ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺗﻔﹾﺴِﲑﺍﹰ ﻟِﻜﹶﻼﹶﻡِ ﺍﻟ
ﻭﻗِﻴﻞﹶ :ﻫﻮ ﺍﻟﹾﻌِﻠﹾﻢ ﺑِﺼِﻔﹶﺎﺕِ ﺍﻷَﺷﻴﺎﺀِ ﻣِﻦ ﺣﺴﻨِﻬﺎ ﻭ ﹸﻗﺒﺤِﻬﺎ ،ﻭﻛﹶﻤﺎﻟِﻬﺎ ﻭﻧﻘﹾﺼِﻬﺎ.
ﺸ ﺮﻳﻦِ.
ﺨﻴﺮﻳﻦِ ﻭﺷﺮِّ ﺍﻟ
ﺨﻴﺮِ ﺍﻟﹾ
ﻭﻗِﻴﻞﹶ :ﻫﻮ ﺍﻟﹾﻌِﻠﹾﻢ ﺑِ
ﻥ:
ﻋﻠﹶﻰ ﻤﻌﺎ ٍ
ﻭﻗﹶﺎلَ ﻗﹶ ﻭﻡ :ﺍﹶﻟﹾ ﻌﻘﹾلُ ﻴﻁﹾﻠﹶﻕﹸ
ﺢ.
• ﺃﹶﺣﺪﻫﺎ ﻗﹸ ﻮﺓﹲ ﻓِﻲ ﺍﻹِﻧﺴﺎﻥِ ﻳﻜﹸﻮﻥﹸ ﺑِﻬﺎ ﺍﻟﺘﻤﻴِﻴﺰ ﺑﻴﻦ ﺍﻟﹾﺤﺴﻦِ ﻭﺍﻟﹾﻘﹶﺒِﻴ ِ
• ﺛﹶﺎﻧِﻴﻬﺎ ﻣﻌﺎﻥٍ ﻣﺠﺘﻤِﻌﺔﹲ ﻓِﻲ ﺍﻟﺬِّﻫﻦِ ﺗﻜﹸﻮﻥﹸ ﺑِﻤﻘﹶﺪِّﻣﺎﺕٍ ﻻِﺳﺘِ ﺜﹾﻤﺎﺭِ ﺍﻷَ ﹾﻏﺮﺍﺽِ ﻭﺍﻟﹾﻤﺼﺎﻟِﺢِ.
ﻺ ﻧﺴﺎﻥِ ﻓِﻲ ﺣﺮﻛﹶﺎﺗِﻪِ ﻭﻛﹶﻼﹶﻣِﻪِ.
• ﺛﹶﺎﻟِﺜﹸﻬﺎ ﻫﻴﺌﹶﺔﹲ ﻣ ﺤﻤﻮﺩﺓﹲ ﻟِ ِ
ﻭﺍﻟﹾﺤﻖ ﺃﹶﻧﻪ ﹶﻏﺮِﻳﺰﺓﹲ ﺗﻜﹸﻮﻥﹸ ﻋﻨﻬﺎ ﺍﻹِﺩﺭﺍﻛﹶﺎﺕ ﺑِِﺈﺫﹾ ﻥِ ﺍﻟ ﱠﻠﻪِ ﺗﻌﺎﻟﹶﻰ .ﻓﹶﺎﻟﻨﺎﺋِﻢ ﻭﻧﺤﻮﻩ ﻋﺎ ِﻗﻞﹲ ﻟِﻮﺟﻮﺩِ ﺍﻟﹾ ﻐﺮِﻳﺰﺓِ ،ﻭﺇِﻥﹾ ﻓﹶﺎﺕ ﺍﻹِﺩﺭﺍﻙ
ﺍﻟﹾﻌﺎﺭِﺽ.
ﺃ" -ﺝ" :ﺒﻭﺍﺠﺏ
-2ﺃﺒﻭ ﺒﻜﺭ ﻤﺤﻤﺩ ﺒﻥ ﺍﻟﻁﻴﺏ ﺍﻟﺒﺎﻗﻼﻨﻲ )403ﻫـ( :ﻤﻥ ﻜﺒﺎﺭ ﻋﻠﻤﺎﺀ ﺍﻟﻜﻼﻡ .ﻟﻪ" :ﺇﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻥ" .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺘﺒﻴﻴﻥ
ﻜﺫﺏ ﺍﻟﻤﻔﺘﺭﻱ .226-217ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ .270-269/4ﺍﻷﻋﻼﻡ .176/6
-3ﺃﻭﺭﺩﻩ ﺍﻟﻁﻭﺴﻲ ﺒﺼﻴﻐﺔ ..." :ﻭﻗﺎل ﺍﻟﻘﺎﻀﻲ ﺃﺒﻭ ﺒﻜﺭ :ﻫﻭ ﺍﻟﻌﻠﻡ ﺒﻭﺠﻭﺏ ﺍﻟﻭﺍﺠﺒﺎﺕ ﻭﺍﺴﺘﺤﺎﻟﺔ ﺍﻟﻤﺴﺘﺤﻴﻼﺕ ﻭﻤﺠﺎﺭﻱ
ﺍﻟﻌﺎﺩﺍﺕ" ﻓﻲ ﺘﻠﺨﻴﺼﻪ ﻟـ" ﻤﺤﺼل ﺃﻓﻜﺎﺭ ﺍﻟﻤﺘﻘﺩﻤﻴﻥ ﻭﺍﻟﻤﺘﺄﺨﺭﻴﻥ" ﻟﻠﺭﺍﺯﻱ .151
ﻭﺃﻭﺭﺩﻩ ﺍﻟﻐﺯﺍﻟﻲ ﺒﺼﻴﻐﺔ) " :ﺍﻟﻌﻘل( ﻫﻭ ﻋﻠﻡ ﺒﺠﻭﺍﺯ ﺍﻟﺠﺎﺌﺯﺍﺕ ،ﻭﺍﺴﺘﺤﺎﻟﺔ ﺍﻟﻤﺴﺘﺤﻴﻼﺕ ،ﺍﺤﺘﺭﺍﺯﺍ ﻋﻥ ﺍﻟﺒﻬﺎﺌﻡ .ﻫﻜﺫﺍ ﻗﺎﻟﻪ
ﺍﻟﻘﺎﻀﻲ" ﺍﻟﻤﻨﺨﻭل .102
-4ﺃﻱ ﻜﻼﻡ ﺍﻟﺸﻴﺦ ﺃﺒﻲ ﺍﻟﺤﺴﻥ ﺍﻷﺸﻌﺭﻱ ﺹ.7
9
ﺍﹶﻟﹾﻔﹶﺎﺌِﺩﺓﹸ ﺍﻟﺜﱠﺎﻟِﺜﹶﺔﹸ :ﺍﹶﻟﹾﻌـﻘﹾــﻞﹸ
ﻗﹶﺎﻝﹶ ﺃﹶﻫﻞﹸ ﺍﻟﻠﱡﻐﺔِ ﺍﺑـﺘِﺪﺍﺀً :ﺍﹶﻟﹾﻌﻘﹾﻞﹸ ﻋِﻨﺪ ﺍﺧﺘِﺘﺎﻥِ ﺍﻟﹾﻮﻟﹶﺪِ ﺛﹸ ﻢ ﻻﹶ ﻳﺰﺍﻝﹸ ﻳﻨﻤﻮ ﺇِﻟﹶﻰ ﺃﹶﻥﹾ ﻳﻜﹾﻤﻞﹶ ﻋِﻨﺪ ﺍﻟﹾﺒﻠﹸﻮﻍِ.
ﻭﻗﹶﺎﻝﹶ ﺍﻟﹾﺤﻜﹶﻤﺎﺀُ :ﻣﺮﺍﺗِﺐ ﺍﻟﹾﻌﻘﹾﻞِ ﺃﹶﺭﺑﻊ ،ﻳﺴﻤﻰ ﻓِﻲ ﻛﹸﻞٍّ ﻣِﻨﻬﺎ ﺑِﻮﺻ ﻒٍ ﻳﻤﻴِّﺰﻩ:
)(1
• ﺍﹶﻷَ ﻭﻝﹸ :ﺍﹶﻟﹾﻌﻘﹾﻞﹸ ﺍﻟﹾﻬﻴﻮﻻﹶﺋِﻲ :ﻭﻫﻮ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﹸﻗ ﻮﺓﹰ ﻣﺤﻀﺔﹰ ﺍﺳﺘِﻌﺪﺍﺩِﻳﺔﹰ ﻟﹶﻴﺲ ﻣﻌﻬﺎ ﺷﻲﺀٌ ﻣِ ﻦ ﺍﻹِﺩﺭﺍﻙِ
ﺑِﺎﻟﹾﻔِﻌﻞِ ،ﻭﻫﻮ ﻟِﻸَﻃﹾﻔﹶﺎﻝِ.
• ﺍﹶﻟﺜﱠﺎﻧِﻲ :ﺍﹶﻟﹾﻌﻘﹾﻞﹸ ﺑِﺎﻟﹾﻤﻠﹶﻜﹶﺔِ :ﻭﻫﻮ ﺣِﲔ ﺣﺼﻮﻝِ ﺇِﺩﺭﺍﻙِ ﺍﻟﻀﺮﻭﺭِﻳﺎﺕِ ﻭﺍﻻﺳﺘِﻌﺪﺍﺩِ ﻟِﻠﻨﻈﹶﺮِﻳﺎﺕِ.
• ﺍﹶﻟﺜﱠﺎﻟِﺚﹸ :ﺍﹶﻟﹾﻌﻘﹾﻞﹸ ﺑِﺎﻟﹾﻔِﻌﻞِ :ﻭﻫﻮ ﺣﺼﻮﻝﹸ ﻣﻠﹶﻜﹶﺔِ ﺍﺳﺘِﻨﺒﺎﻁِ ﺍﻟﻨﻈﹶﺮِﻳﺎﺕِ ﻣِﻦ ﺍﻟﻀﺮﻭﺭِﻳﺎﺕِ.
• ﺍﹶﻟﺮﺍﺑِﻊ :ﺍﹶﻟﹾﻌﻘﹾﻞﹸ ﺍﻟﹾﻤﺴﺘﻔﹶﺎﺩ :ﻭﻫﻮ ﺃﹶﻥﹾ ﺗﻜﹸﻮﻥﹶ ﺍﻟﹾﻌﻠﹸﻮﻡ ﺍﻟﻨﻈﹶﺮِﻳﺔﹸ ﻣﺘﻤﺜِّﻠﹶﺔﹰ ﺣﺎﺿِﺮﺓﹰ ﻻﹶ ﺗﻐِﻴﺐ ،ﻓﹶﺈِﻥﹾ ﺃﹸﺭِﻳﺪ ﺟﻤِﻴﻌﻬﺎ ﻓﹶﻬﻮ ﺃﹶﻣﺮ
ﻳﺠﻮِّﺯﻩ ﺍﻟﹾﻌﻘﹾﻞﹸِ ،ﺇﺫﹾ ﻻﹶ ﻣﺎﻧِﻊ ﻣِﻦ ﺃﹶﻥﹾ ﻳﻜﹶﺮِّﻡ ﺍﻟ ﱠﻠﻪ ﺑِﻪِ ﺑﻌﺾ ﺍﻟﻨﻔﹸﻮﺱِ ﺍﻟ ﺰﻛِﻴﺔِ ﻣِﻦ ﻧﻔﹸﻮﺱِ ﺃﹶﻧﺒِﻴﺎﺋِﻪِ ﺃﹶﻭ ﻣﻦ ﺷﺎﺀَ ﻣِﻦ ﻋِﺒﺎﺩِﻩِ ،ﻭﺇِﻻﱠ ﻓﹶﻬﻮ ﺃﹶ ﹾﻏﺮﺏ
ﻣِﻦ ﻏﹶﺮِﻳﺐٍ.
ﺍﹶﻟﹾﻔﹶﺎﺌِﺩﺓﹸ ﺍﻟﺭﺍﺒِﻌﺔﹸ:
ﻓِﻲ ﻛﹶﻮﻥِ ﺍﻟﹾﻌﻘﹾﻞِ ﻋﺮﺿﺎﹰ ﻛﹶﻤﺎ ﻣﺮ ،ﺃﹶﻭ ﺟﻮﻫﺮﺍﹰ ،ﺃﹶﻭ ﻣﺠﺮﺩﺍﹰ ،ﺍﺧﺘِﻼﹶﻑ ﻣﺸﻬﻮﺭ ﻟﹶﻴﺲ ﻫﺬﹶﺍ ﻣﺤﻞﱡ ﺑﺴﻄِﻪِ.
) ﺃ(
ﺍﹶﻟﹾﻔﹶﺎﺌِﺩﺓﹸ ﺍﻟﹾﺨﹶﺎﻤِﺴﺔﹸ :
ﺸﻲﺀِ ﻓِﻲ ﺍﻟﻨﻔﹾﺲِ ،ﻭﻫﻮ ﺍﻧﺘِﻘﹶﺎﺷﻪ ﻓِﻴﻬﺎ ﻛﹶﺎﻧﺘِﻘﹶﺎﺵِ ﺻﻮﺭﺓِ ﺍﻟﹾﻤﺮﺋِﻲِّ ﻓِﻲ ﻣِﺮﺁﺓِ ﺍﻟﹾﻌﻴﻦِ .ﻓﹶﻜﹶﺎﻥﹶ ﺇِﺩﺭﺍﻙ
ﺍﹶﻟﹾﻌِﻠﹾﻢ :ﺣﺼﻮﻝﹸ ﺻﻮﺭﺓِ ﺍﻟ
ﲑﺓِ ﺍﻟﹾﻤﺴﻤﻰ ﺑِﺎﻟﹾﻌِﻠﹾﻢِ ﻛﹶِﺈﺩﺭﺍﻙِ ﺍﻟﹾﺒﺼﺮِ ﺍﻟﹾﻤﺴﻤﻰ ﺑِﺎﻟﺮﺅﻳﺔِ.
ﺍﻟﹾﺒﺼِ
ﻭﺯﻋﻢ ﺍﻷَﻃِﺒﺎﺀُ ﺃﹶ ﱠﻥ ﺍﻻﻧﺘِـﻘﹶﺎﺵ ﻭﺯﻭﺍﻟﹶﻪ ﻗﹶﺪ ﻳﺴﻬﻼﹶ ﻥِ ﻹِﻓﹾﺮﺍﻁِ ﺍﻟﺮﻃﹸﻮﺑﺔِ .ﻭ ﹶﻗﺪ ﻳﺴﻬﻞﹸ ﺃﹶﺣﺪﻫﻤﺎ ﺩﻭﻥﹶ ﺍﻵﺧﺮِ ،ﻹِﻓﹾﺮﺍﻁِ ﺍﻟﹾﺤﺮﺍﺭﺓِ ﺃﹶﻭ
ﻏﹶﻴﺮِﻫﺎ.
ﺨﺘﻠِﻒ ﺫﹶﻟِﻚ ﺑِﺎﺧﺘِﻼﹶﻑِ ﺍﻟ ﱠﻄﺒﻊِ ﻋﻠﹶﻰ)ﺏ( ﻣﺎ ﻗﹶ ﺪﺭﻩ ﺍﻟﹾﻌﻠِﻴﻢ ﺍﻟﹾﺤﻜِﻴﻢ ﺳ ﺒﺤﺎﻧﻪ
ﻭﺍﻟﹾﻤﺮﺍﺩ ﺑِﺰﻭﺍﻝِ ﺍﻻﻧﺘِﻘﹶﺎﺵِ ﺍﻟﺬﱡﻫﻮﻝﹸ ﻭﺍﻟﻨِّﺴﻴﺎﻥﹸ ،ﻓﹶﻴ
ﻭﺗﻌﺎﻟﹶﻰ)ﺕ( .ﻭﻫﻞِ ﺍﻟﹾﻌِﻠﹾﻢ ﺿﺮﻭﺭِﻱ)ﺙ( ﻓﹶﻼﹶ ﻳﻔﹾﺘـﻘِﺮ ﺇِﻟﹶﻰ ﺍﻟﹾﺤﺪِّ ،ﺃﹶﻭ ﻧﻈﹶﺮِﻱ ﻓﹶﻴﺤـﺪ ،ﺃﹶﻭ ﻋﺴِﲑ ﻓﹶﻴﺘﺮﻙ ،ﺍﺧﺘِﻼﹶﻑ ﻣﺸﻬﻮﺭ.
ﻭﺍﻟﺘﺤﻘِﻴﻖ ﺃﹶ ﱠﻥ ﻣﺎ ﻣ ﺮ ﻛﹶﺎﺷِ ﻒ ﻋﻦ ﻣﻌﻨﺎﻩ.
ﻭﻳﻌ ﺮﻑ ﺃﹶ ﻳﻀﺎﹰ ﺑِﺄﹶﻧﻪ ﺣ ﻜﹾﻢ ﺍﻟﺬِّﻫﻦِ ﺍﻟﹾﺠﺎﺯِﻡِ ﺍﻟﹾﻤﻄﹶﺎﺑِﻖِ ﻟِﻤﻮﺟِﺐٍ .ﹶﻏﻴﺮ ﺃﹶ ﱠﻥ ﻫﺬﹶﺍ ﺧﺎﺹ ﺑِﺎﻟﹾﻌِﻠﹾﻢِ ﺍﻟﺘﺼﺪِﻳﻘِﻲِّ ،ﻭﻣﺎ ﻣ ﺮ
ﺏ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ". ﺃ" -ﺃ"" ،ﺏ" :ﺍﻟﻔﺎﺌﺩﺓ ﺍﻟﺭﺍﺒﻌﺔ .ﻭﺍﻟﺼﻭﺍﺏ ﻤﺎ ﺃُﺜﺒﺕ ﻤﻥ ﺍﻟﻨﺴﺨﺔ "ﺝ" ﺘﺒﻌﺎ ﻟﻠﺘﺴﻠﺴل.
ﺙ -ﻓﻲ ﺍﻷﺼل :ﺍﻟﻀﺭﻭﺭﻱ .ﻭﺍﻟﺘﺼﺤﻴﺢ ﻤﻥ "ﺏ " ﻭ"ﺝ ". ﺕ" -ﺝ" :ﺴﺒﺤﺎﻨﻪ ﺘﻌﺎﻟﻰ
-1ﺍﻟﻌﻘل ﺍﻟﻬﻴﻭﻻﺌﻲ /ﺍﻟﻬﻴﻭﻻﻨﻲ :ﻫﻭ ﻋﺒﺎﺭﺓ ﻋﻥ ﺍﻟﻘﻭﺓ ﺍﻟﻨﻅﺭﻴﺔ ﺤﺎﻟﺔ ﻋﺩﻡ ﺤﺼﻭل ﺍﻵﻟﺔ ﺍﻟﺘﻲ ﻴﺘﻡ ﺒﻬﺎ ﺍﻟﺘﻭﺼل ﺇﻟﻰ
ﺍﻹﺩﺭﺍﻙ ،ﻜﻘﻭﺓ ﺍﻟﻁﻔل ﺒﺎﻟﻨﺴﺒﺔ ﺇﻟﻰ ﻤﻌﺭﻓﺔ ﺍﻷﺸﻜﺎل ﺍﻟﻬﻨﺩﺴﻴﺔ ﻭﻨﺤﻭﻫﺎ .ﺍﻨﻅﺭ :ﺍﻟﻤﺒﻴﻥ ﻓﻲ ﺸﺭﺡ ﺃﻟﻔﺎﻅ ﺍﻟﺤﻜﻤﺎﺀ ﻭﺍﻟﻤﺘﻜﻠﻤﻴﻥ
.106ﺍﻟﺘﻭﻗﻴﻑ ﻋﻠﻰ ﻤﻬﻤﺎﺕ ﺍﻟﺘﻌﺎﺭﻴﻑ .245-244
ﺍﻟﻬـﻴـﻭﻟﻲ :ﻟﻔﻅ ﻴﻭﻨﺎﻨﻲ ﺒﻤﻌﻨﻰ ﺍﻷﺼل ﻭﺍﻟﻤﺎﺩﺓ .ﺍﻟﺘﻭﻗﻴﻑ ﻋﻠﻰ ﻤﻬﻤﺎﺕ ﺍﻟﺘﻌﺎﺭﻴﻑ .345ﺍﻟﺘﻌﺭﻴﻔﺎﺕ .257
ﻋﺎﻡ.
10
)ﺃ(
ﺍﹶﻟﹾﻔﹶﺎﺌِﺩﺓﹸ ﺍﻟﺴﺎﺩِﺴﺔﹸ :
ﻳ ﹾﻄﻠﹶﻖ ﺍﻟﹾﻌِﻠﹾﻢ ﺃﹶﻳﻀﺎﹰ ﺑِﻤﻌﻨﻰ ﺍﻟﹾﻤﻌﻠﹸﻮﻡِ .ﻭﻫﻮ ﺑِﻬﺬﹶﺍ ﺍﻻﻋﺘِﺒﺎﺭِ ﹶﻗﺪ ﻳﻄﹾﻠﹶﻖ ﻋﻠﹶﻰ ﻣﺠﻤﻮ ﻉِ ﹶﻗﻮﺍﻋِﺪ ﻣﻘﹶ ﺮﺭﺓٍ ﻳﺠﻤﻌﻬﺎ ﻣﻮﺿﻮﻉ ﻭﺍ ﺣِﺪ،
ﻭﻏﹶﺎﻳﺔٌﻭﺍﺣِﺪﺓﹲ ،ﻭﻫﻮ ﺍﻟﹾﻔﹶﻦ ﻣِﻦ ﺍﻟﹾﻌِ ﻠﹾﻢِ ﻛﹶﺎﻟﹾﻔِﻘﹾﻪِ ﻭﺍﻟﹾﺤِﺴﺎﺏِ ﻭﺍﻟﻨﺤﻮِ.
ﻓﹶﺎﻟﹾﻔِﻘﹾﻪ ﻣﺜﹶﻼﹰ ﻋِﻠﹾﻢ ﺃﹶﻱ ﻣﻌﻠﹸﻮﻡ ،ﻭﻫﻮ ﺍﺳﻢ ﻟِﻤﺠﻤﻮﻉِ ﻗﹶﻮﺍﻋِﺪ ﺃﹶﻱ ﻛﹸﻠِّﻴﺎﺕٍ ﺗﻨ ﹶﻄﺒِﻖ ﻋﻠﹶﻰ ﺟﺰﺋِﻴﺎﺕٍ ﻳﺠﻤﻌﻬﺎ ﻣﻮﺿﻮﻉ ﻭﺍ ﺣِﺪ ﻭﻫﻮ
ﺸﺮﻋِﻲ ﺍﻟﹾﻔﹶﺮﻋِﻲ .ﻭﻏﹶﺎﻳﺔﹲ ﻭﻫِﻲ ﻣﻌﺮِﻓﹶﺔﹸ ﻣﺎ ﻳﺪﺍﻥﹸ ﺍﻟ ﱠﻠﻪ ﺑِﻪِ ﺑﻌﺪ ﺍﻟﹾﻌﻘِﻴﺪﺓِ .ﻭﻳ ﹾﻄﻠﹶﻖ ﺍﻟﹾﻔِﻘﹾﻪ ﻣﺜﹶﻼﹰ ﺃﹶﻳﻀﺎﹰ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻠﹶﻜﹶﺔِ ﺍﻟﹾﺤﺎﺻِﻠﹶﺔِ
ﺍﻟﹾﺤﻜﹾﻢ ﺍﻟ
)ﺏ(
،ﻳﻘﹾﺘﺪﺭ ﺑِﻬﺎ ﻟِﻠﻨﺎ ِﻇﺮِ ﻓِﻴﻪِ ،ﻭﻫِﻲ ﺍﻟﹾﻜﹶﻴﻔِﻴﺔﹸ ﺍﻟﺮﺍﺳِﺨﺔﹸ ﻓِﻲ ﻧﻔﹾﺴِﻪِ ﻣِﻦ ﻃﹸﻮﻝِ ﻣﻤﺎﺭﺳﺘِﻪِ
ﻋﻠﹶﻰ ﺍﺳﺘِﺤﻀﺎﺭِ ﺗِﻠﹾﻚ ﺍﻟﹾﻘﹶﻮﺍﻋِﺪِ ،ﻭﺗ ﹾﻄﺒِﻴﻘِﻬﺎ ﻋﻠﹶﻰ ﺟﺰﺋِﻴﺎﺗِﻬﺎ ،ﻭﺭﺩِّ ﺍﻟﹾﻤﺠﻬﻮﻝِ ﻣِﻦ ﺫﹶﻟِﻚ ﺇِﻟﹶﻰ ﺍﻟﹾﻤﻌﻠﹸﻮﻡِ .ﻓﹶﻴ ﹾﻄﻠﹶﻖ ﻋﻠﹶﻴﻪِ ﻋِﻨﺪ ﺣﺼﻮﻟِﻬﺎ ﻟﹶﻪ
)(2 )(1
ﻣﺜﹶﻼﹰ. ﻭﺍﻟﺸﺎﻓِﻌِﻲِّ ﻓﹶﻘِﻴﻪ ،ﻛﹶﻤﺎﻟِﻚٍ
) ﺕ(
ﻫﻮ ﺍﻟﹾﻘﹶﻮﺍﻋِﺪ ﺍﻟﹾﻤﻘﹶ ﺮﺭﺓﹸ ﺍﻟﹾﻤﺪ ﻭﻧﺔﹸ ﺃﹶﻭِ ﺍﻟﹾﻤﻠﹶﻜﹶﺔﹸ ﺍﻟﹾﺤﺎﺻِﻠﹶﺔﹸ ﻟِﻤﺘﻌﺎﻃِﻴﻪِ .ﻭﺍﻷَﻣﺮﺍﻥِ ﻣﺘﻼﹶﺯِﻣﺎﻥِ ﺑِﺤ ﺴﺐِ ﺍﻻﻧﺘِﻔﹶﺎﻉِ .ﻓﹶﺈِ ﱠﻥ ﻓﹶﺎﻟﹾﻔﹶﻦ ﺣِﻴﻨ ﺌِﺬٍ
)ﺝ( )ﺙ(
ﺗﻌﻄِﻲ .ﻟﹶﻜِﻦ ﻻﹶ ﺗﺤﺼﻞﹸ ﺍﻟﹾﻔﹶﺎﺋِﺪﺓﹸ ﺍﻟﹾﻔِﻌﻠِﻴﺔﹸ ﺇِﻻﱠ ﺑِﺎﻟﻨ ﹶﻈﺮِ ﻭﺍﻻﺳﺘِﻌﻤﺎﻝِ .ﻭ ﻛﹶﺬﹶﺍ ﺍﻟﹾﻤﻠﹶﻜﹶﺔﹸ ﺍﻟﹾﻘﹶﻮﺍﻋِﺪ ﺗﺴﻤﻰ ﻓﹶﻨ ﺎﹰ ﻭﺇِﻥﹾ ﻟﹶﻢ ﻳﻨ ﹶﻈﺮ ﻓِﻴﻬﺎ
ﺍﻟﹾﻮﺻﻒ ﺻﺎﺣِﺒﻬﺎ ﻓِﻲ ﻧﻔﹾﺴِﻬﺎ ،ﻭﻟﹶﻜِﻦ ﻻﹶ ﻣ ﹾﻈﻬِﺮ ﻟﹶﻬﺎ ﺇِﻻﱠ ﺍﻟﹾﻘﹶﻮﺍﻋِﺪ ،ﻓﹶﺎﻓﹾﻬﻢ.
ﺍﹶﻟﹾﻔﹶﺎﺌِﺩﺓﹸ ﺍﻟﺴﺎﺒِﻌﺔﹸ)ﺡ(:
ﺸﻲﺀِ ﻋﻠﹶﻰ ﻣﺎ ﻣ ﺮ ﻗﹶﺒﻞﹸ .ﻭﻳﻄﹾﻠﹶﻖ ﺑِﻤﻌﻨﻰ
ﺍﹶﻟﹾﻌِﻠﹾﻢ ﺑِﺎﻟﹾﻤﻌﻨﻰ ﺍﻟﹾﻤﺬﹾ ﻛﹸﻮﺭِ ﺁﻧِﻔﺎﹰ ﺻِﻨﺎﻋﺔﹲ .ﻓﹶﻘﹶﺪ ﺑﺎﻥﹶ ﺃﹶ ﱠﻥ ﺍﻟﹾﻌِﻠﹾﻢ ﻳﻄﹾﻠﹶﻖ ﺑِﻤﻌﻨﻰ ﺗﺼﻮﺭِ ﺍﻟ
)( 3 )(1 )ﺥ (
ﻋﺎﻟِﻢ ،ﻓﹶ ﻼﹶ ﻳﺨﻔﹶﻰ ﺃﹶﻥﹾ ﻋﺎﻟِﻢ ،ﻭﺳِﻴﺒﻮﻳﻪِ ﺃﹶﻧﺲٍ ﺍﻟﺼِّﻨﺎﻋﺔِ ﻛﹶﻤﺎ ﹸﻗﻠﹾﻨﺎ ﺍﻵﻥﹶ .ﺛﹸ ﻢ ِﺇﺫﹶﺍ ﻭﺻﻔﹾﻨﺎ ﺃﹶﺣﺪﺍﹰ ﺑِﺎﻟﹾﻌِﻠﹾﻢِ ﻛﹶﻘﹶﻮﻟِﻨﺎ :ﻣﺎﻟِـﻚ ﺑﻦ
ﻟﹶﻴﺲ ﺍﻟﹾﻤﺮﺍﺩ ﺑِﻪِ ﺃﹶﻧﻪ ﺗﺼ ﻮﺭ ﺷﻴﺌﺎﹰ ﻣﺎ ﻣِﻦ ﺍﻷَﺷﻴﺎﺀِ ﺍﺷﺘِﻘﹶﺎﻗﺎﹰ ﻣِﻦ ﺍﻟﹾﻤﻌﻨﻰ ﺍﻷَ ﻭﻝِ ،ﻭﺇِﻻﱠ ﻛﹶﺎﻥﹶ ﺍﻟﻨﺎﺱ ﻛﹸﻠﱡﻬﻢ ﻋﻠﹶﻤﺎﺀَِ ،ﺇﺫﹾ ﻻﹶ ﻳﺨﻠﻮ ﻋﺎ ِﻗﻞﹲ
ﻣِﻦ ﺗﺼﻮﺭٍ .ﻭﻻﹶ ﺃﹶﻧﻪ ﺗﺼ ﻮﺭ ﻛﹸ ﱠﻞ ﺷﻲﺀٍِ ،ﺇﺫﹾ ﻻﹶ ﻳﺸﺘﺮﻁﹸ ﻭﻻﹶ ﻳﻮﺟﺪ ﻋﺎﺩﺓﹰ ،ﻭِﺇﻧﻤﺎ ﺍﻟﹾﻤﺮﺍﺩ ﺃﹶﻧﻪ ﺫﹸﻭ ﻋِﻠﹾﻢٍ ﺃﹶﻱ ﺻِﻨﺎﻋﺔٍ .ﻭﻋﻠﹶﻰ ﻫﺬﹶﺍ ﻓﹶﺈِﻣﺎ
ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺍﺷﺘِﻘﹶﺎﻗﺎﹰ ﻧﻈﹶﺮﺍﹰ ﺇِﻟﹶﻰ ﺍﻟﹾﻤﻌﻨﻰ
ﺏ" -ﺝ" :ﻤﻤﺎﺭﺴﺔ ﺃ" -ﺃ"" ،ﺏ" :ﺍﻟﺨﺎﻤﺴﺔ .ﻭﺍﻟﺼﻭﺍﺏ ﻤﺎ ﺃُﺜﺒﺕ ﻤﻥ ﺍﻟﻨﺴﺨﺔ "ﺝ " ﺘﺒﻌﺎ ﻟﻠﺘﺴﻠﺴل.
ﺝ" -ﺏ" :ﻭﺍﻟﻤﻠﻜﺔ ﺙ" -ﺝ " :ﻓﻴﻬﻤﺎ ﺕ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ"
ﺥ -ﻓﻲ ﺍﻷﺼل :ﺍﺒﻥ،ﻭﺍﻟﺘﺼﺤﻴﺢ ﻤﻥ "ﺏ"" ،ﺝ" ﺡ" -ﺃ"" ،ﺏ" :ﺍﻟﻔﺎﺌﺩﺓ ﺍﻟﺴﺎﺩﺴﺔ .ﻭﺍﻟﺘﺼﺤﻴﺢ ﻤﻥ "ﺝ".
-1ﻤﺎﻟﻙ ﺒﻥ ﺃﻨﺱ ﺒﻥ ﻤﺎﻟﻙ ﺍﻷﺼﺒﺤﻲ ﺍﻟﺤﻤﻴﺭﻱ )93ﻫـ179-ﻫـ( ،ﺇﻤﺎﻡ ﺩﺍﺭ ﺍﻟﻬﺠﺭﺓ ﻭﺃﺤﺩ ﺍﻷﺌﻤﺔ ﺍﻷﺭﺒﻌﺔ .ﻭﺇﻟﻴﻪ
ﻴﻨﺴﺏ ﺍﻟﻤﺫﻫﺏ ﺍﻟﻤﺎﻟﻜﻲ .ﻟﻪ :ﺍﻟﻤﻭﻁﹼﺄ ،ﺍﻟﻤﺴﺎﺌل ،ﺘﻔﺴﻴﺭ ﻏﺭﻴﺏ ﺍﻟﻘﺭﺁﻥ ...،ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻻﻨﺘﻘﺎﺀ ﻓﻲ ﻓﻀﺎﺌل ﺍﻷﺌﻤﺔ ﺍﻟﺜﻼﺜﺔ
ﺍﻟﻔﻘﻬﺎﺀ ،ﺍﺒﻥ ﻋﺒﺩ ﺍﻟﺒﺭ .90-36ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ ،139-135/4ﺸﺠﺭﺓ ﺍﻟﻨﻭﺭ ﺍﻟﺯﻜﻴﺔ .55-52ﺍﻷﻋﻼﻡ .257/5
-2ﻤﺤﻤﺩ ﺒﻥ ﺇﺩﺭﻴﺱ ﺍﻟﺸﺎﻓﻌﻲ ) ،(204-150ﺃﺤﺩ ﺍﻷﺌﻤﺔ ﺍﻷﺭﺒﻌﺔ .ﻭﻟﺩ ﻓﻲ ﻏﺯﺓ ،ﻭﺘﻭﻓﻲ ﺒﻤﺼﺭ .ﻟﻪ " :ﺍﻷﻡ " .ﺘﺭﺠﻤﺘﻪ
ﻓﻲ :ﺍﻻﻨﺘﻘﺎﺀ ،162 – 11ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ .169-163/4ﺍﻷﻋﻼﻡ .26/6
-3ﻫﻭ ﺃﺒﻭ ﺒﺸﺭ ﻋﻤﺭﻭ ﺒﻥ ﻋﺜﻤﺎﻥ ﺒﻥ ﻗﻨﺒﺭ ﺍﻟﺤﺎﺭﺜﻲ )180ﻫـ( ،ﺇﻤﺎﻡ ﺍﻟﻨﺤﺎﺓ .ﻜﺎﻥ ﻤﻼﺯﻤﺎ ﻟﻠﺨﻠﻴل ﺒﻥ ﺃﺤﻤﺩ .ﺘﺭﺠﻤﺘﻪ
ﻓﻲ :ﺇﻨﺒﺎﻩ ﺍﻟﺭﻭﺍﺓ .360-346/2ﺒﻐﻴﺔ ﺍﻟﻭﻋﺎﺓ .230-229/2ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ .465-463/3ﺍﻷﻋﻼﻡ .81/5
11
ﺍﻷَ ﻭﻝِ ،ﻭﺍ ﻟﹾﻤﺮﺍﺩ ﺃﹶﻧﻪ ﻗﹶﺪ ﻋ ﻠِﻢ ﻣﻌﻈﹶﻢ ﻣﺎ ﻧﺴِﺐِ ﺇﻟﹶﻴﻪِ ﺑِﻘﹶﺮِﻳﻨﺔِ ﺍﻟﹾﻌﺮﻑِ ،ﻭﺣﺬِﻑ ﺍﻟﹾﻤﻔﹾﻌﻮﻝﹸ ﺍ ﹾﻗﺘِﺼﺎﺭﺍﹰ ،ﺃﹶﻭ ﻋﻠِﻢ ﺟﻤِﻴﻌﻪ ﺃﹶﻱ ﹸﻗ ﻮﺓﹰ ﺑِﻮ ﺟﻮﺩِ
)ﺃ(
ﺍﻟﹾﻤﻠﹶﻜﹶﺔِ ،ﺃﹶﻭ ﺑﻌﻀﻪ ﻋِﻠﹾﻤﺎﹰ ﺑِﺎﻟﹾﻤﻠﹶﻜﹶﺔِ ﺍﻟﹾﻤﺴﺘﻌﺪِّ ﺑِﻬﺎ ﻟِﻌِﻠﹾﻢِ ﻣﺎ ﻭﺭﺍﺀَﻩ ،ﻻﹶ ﻣﺠ ﺮﺩ ﺗﻘﹾﻠِﻴﺪٍ ﻛﹶﻤﺎ ﻓِﻲ ﺍﻟﹾﻌﻮﺍﻡِّ .ﻭﺇِﻣﺎ ﺃﹶﻥﹾ ﻳﻜﹸﻮ ﻥﹶ ﻋﻠﹶﻰ ﻣﻌﻨﻰ
)ﺏ (
ﺍﻟﻨِّﺴﺒﺔِ ﻛﹶﺘـﺎﻣِﺮٍ ﻭﻻﹶﺑِﻦٍ ﺃﹶﻱ ﺫِﻱ ﺍﻟﺘﻤﺮِ ﻭﺫِﻱ ﺍﻟ ﱠﻠﺒﻦِ .ﻓﹶﺎﻟﹾﻌﺎﻟِﻢ ﺃﹶﻱ ﺫﹸﻭ ﺍﻟﹾﻌِﻠﹾﻢِ ،ﻭﻣِﺜﹾﻞﹸ ﻫﺬﹶﺍ ﻓِﻲ ﻟﹶﻔﹾﻆِ ﻓﹶﻘِﻴﻪٍ ﻭﻣﻔﹶﺴِّﺮٍ ﻭﻣﺘﻜﹶﻠِّﻢٍ
ﻭﻧﺤﻮِﻫﺎ.
ﺃﹶﻣﺎ ﺍﻟﻨﺤﻮِﻱ ﻭﺍﻟﹾﺒﻴﺎﻧِﻲ ﻭﺍﻟﹾﻌﺮﻭﺿِﻲ ﻭﺍﻷُﺻﻮﻟِﻲ ﻭﺍﻟﻠﱡﻐﻮِﻱ ﻭﻧﺤﻮﻫﺎ ،ﻓﹶﻘﹶَﺪ ﻇﹶﻬﺮﺕ ﻓِﻴﻬﺎ ﺍﻟﻨِّﺴﺒﺔﹸ ﻭﻫﻮ ﺩﻟِﻴﻞﹸ ﺍﻻﻋﺘِﺒﺎﺭِ ﺍﻟﺜﱠﺎﻧِﻲ .ﻓﹶﺘﻨﺒﻪ
ﻟِﻬﺬِﻩِ ﺍﻟﹾﻤﺒﺎ ﺣِﺚِ ﻓﹶﺈِﻧﺎ ﻟﹶﻢ ﻧﺒﺴ ﹾﻄﻬﺎ ِﻷَ ﱠﻥ ﺍﻟﹾ ﻐﺮﺽ ﻓِﻲ ﻫﺬِﻩِ ﺍﻟﹾﻔﹶﻬﺮﺳﺔِ ﻣﺠ ﺮﺩ ﺍﻹِﺷﺎﺭﺓِ ﻭﺍﻟﺘﻨﺒِﻴﻪِ ،ﻭﻳﺒﺴﻂﹸ ﻛﹸﻞﱞ ﻓِﻲ ﻣﺤﻠِّﻪِ ﺇِﻥﹾ ﺷﺎﺀَ ﺍﻟ ﱠﻠﻪ]
)ﺕ(
ﺗﻌﺎﻟﹶﻰ [ .
)ﺙ(
ﺍﹶﻟﹾﻔﹶﺎﺌِﺩﺓﹸ ﺍﻟﺜﱠﺎﻤِﻨﹶﺔﹸ :
ﻸﺩﻳﺎﻥِ ،ﻭﻋِﻠﹾﻢ ﺍﻟﻄِّﺐِ ﻟِﻸَﺑﺪﺍﻥِ ،ﻭﻋِﻠﹾﻢ ﺍﻟﺘﺼﻮﻑِ ﻟِﻠﹾﺠِﻨﺎﻥِ ،ﻭﻣﺎ ﺳِﻮﺍﻩ ﻓﹸﻀﻮﻝﹲ
ﻗﹶﺎﻝﹶ ﺑﻌﺾ ﺃﹶﺋِ ﻤﺘِﻨﺎ )):ﺍﹶﻟﹾﻌﻠﹸﻮﻡ ﺛﹶﻼﹶﺛﹶﺔﹲ :ﻋِﻠﹾﻢ ﺍﻟﹾﻔِﻘﹾﻪِ ﻟِ َ
) ﺝ( )(1
. ﻫﺬﹶﻳﺎﻥﹲ (( ﺃﹶﻭ
ﻀﻞِ .ﺃﹶﻭ ﺃﹶ ﱠﻥ ﺍﻟﹾﻤﺮﺍﺩ
ﹸﻗﻠﹾﺖ :ﻭﻫﺬﹶﺍ ﺇِﻥﹾ ﺃﹸﺭِﻳﺪ ﻓِﻴﻪِ ﺍﻟﹾﻤﻘﹶﺎﺻِﺪ ،ﻭﺇِ ﱠﻥ ﺍﻟﹾﻮﺳِﻴﻠﹶﺔﹶ ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻟﹶﻬﺎ ﺷﺮﻑ ،ﻫِﻲ ﺑِﺎﻟﻨِّﺴﺒﺔِ ﺇِﻟﹶﻰ ﺍﻟﹾﻤﻘﹾﺼِﺪِ ﻛﹶﺎﻟﹾﻔﹶ
ﺑِﺎﻟﹾﻔِﻘﹾﻪِ ﺍﻟﹾﻔِﻘﹾﻪ ﻭﻣﺎ ﻳﺴﺘﻌﺎ ﻥﹸ ﺑِﻪِ ﻓِﻴﻪِ ﻭﻫﻜﹶﺬﺍﹶ ﻓﹶﺼﺤِﻴﺢ ،ﻭﺇِﻻﱠ ﻓﹶﻜﹸﻞﱡ ﻋِﻠﹾﻢٍ ﻛﹶﺎﻥﹶ ﻣﻘﹾﺼِﺪﺍﹰ ﻟِ ﻐﺮﺽٍ ﺻﺤِﻴﺢٍ ﺃﹶﻭ ﻭﺳِﻴﻠﹶﺔﹰ ﺇِﻟﹶﻴﻪِ ﻓﹶﻬﻮ ﻋِﻠﹾﻢ ﻧﺎﻓِﻊ.
) ﺡ(
ﺸﺮﻑِ ﺑِﺤﺴﺐِ ﻣﻮﺿﻮﻋِﻬﺎ ﻭﻏﹶﺎﻳﺘِﻬﺎ ﺗﻔﹶﺎﻭﺗﺎﹰ
ﻋﻠﹶﻴﻪِ ﺍﺳﻢ ﻋِﻠﹾﻢٍ .ﻧﻌﻢ ﻫِﻲ ﻣﺘﻔﹶﺎﻭِﺗﺔﹲ ﻓِﻲ ﺍﻟ ﺨﺮﺝ ﻋﻦ ﻫﺬﹶﺍ ﺇِﻻﱠ ﺍﻟﻨﺎﺩِﺭ ﻣِﻤﺎ ﻳﻄﹾﻠﹶﻖ
ﻭﻻﹶ ﻳ
ﻋﻈِﻴﻤﺎﹰ.
ﻭﻻﹶﺑ ﺪ ﺃﹶﻥﹾ ﻧﺸِﲑ ﺇِﻟﹶﻰ ﺃﹶ ﹾﻗﺴﺎﻣِﻬﺎ ﺑِﺎﺧﺘِﺼﺎﺭٍ ،ﻓﹶﻨﻘﹸﻮﻝﹸ:
ﹶﻗﺪِ ﺍﺷﺘﻬِﺮ ﻛﹶﻮ ﻥﹸ ﺍﻟﹾﻌﻠﹸﻮﻡِ ﺇِﻣﺎ ﻋﻘﹾﻠِﻴﺔﹰ ﻭﺇِﻣﺎ ﻧﻘﹾﻠِﻴﺔﹰ ،ﻭﻗﹶﺪ ﻳﻘﹶﺎﻝﹸ ﺇِﻣﺎ ﺇِﺳﻼﹶﻣِﻴﺔﹲ ﻭﺇِﻣﺎ ﻓﹶﻠﹾﺴﻔِﻴﺔﹲ .ﻭﻳﺰﺍﺩ ﻓِﻲ ﻫﺬﹶﺍ ﺍﻟﺘﻘﹾﺴِﻴﻢِ ﺃﹶ ﻥﹾ ﻳﻘﹶﺎﻝﹶ:
) ﺥ(
ﺍﻟﹾﻔﹶﻠﹾﺴﻔِﻴﺎﺕ ﺇِﻣﺎ ﻣﻘﹾ ﺒﻮﻟﹶﺔﹲ ) ﻓِﻲ ﺍﻟﹾﻤِ ﱠﻠﺔِ ( ،ﻭﺇِﻣﺎ ﻣﺮﺩﻭﺩﺓﹲ .ﻭﺍﻟﹾﻤﻘﹾﺒﻮﻟﹶﺔﹸ ﺇِﻣﺎ ﻣ ﹾﺄ ﺧﻮﺫﹶﺓﹲ ﻭﺇِﻣﺎ ﻣﺘﺮﻭﻛﹶﺔﹲ.
] ﺗَﻘْﺴِﯿ ُﻢ اﻟْﻔَﻠْﺴَﻔِﯿﱠﺎتِ [
)ﺩ(
ﻣﻊ ﺍﻹِﻟﹾﻤﺎﻡِ ﺑِﻤﺎ ﻳﻘﹾﺒﻞﹸ ﻭﻣﺎ ﻻﹶ ،ﻓﹶﻨﻘﹸﻮﻝﹸ: ﻭﻟِﻨ ﺒﺪﺃﹾ ﺑِﺘﻘﹾﺴِﻴﻢِ ﺍﻟﹾﻔﹶﻠﹾﺴﻔِﻴﺎﺕِ ﺟﺮﻳﺎﹰ ﻋﻠﹶﻰ ﻋِﺒﺎﺭﺍﺗِﻬِﻢ
ﺍﹶﻟﹾﻌِﻠﹾﻢ ﺇِﻣﺎ ﻣﻘﹾﺼﻮﺩ ﻟِﺬﹶﺍﺗِﻪِ ﺃﹶﻭ ﻟِ ﻐﻴﺮِﻩِ .ﺃﹶﻣﺎ ﺍ َﻷ ﻭﻝﹸ ﻓﹶﻬﻮ ﺍﻟﹾﻔﹶﻠﹾﺴﻔﹶﺔﹸ ﺍﻷُﻭﻟﹶﻰ ﺍﻟﹾﻤﻘﹾﺼﻮﺩ ﺑِﻬﺎ ﺗﻜﹾﻤِﻴﻞﹸ ﺍﻟﻨﻔﹾﺲِ ﺍﻟﻨﺎﻃِﻘﹶﺔِ ،ﻭﺍﻻﻃِّﻼﹶﻉ ﻋﻠﹶﻰ
ﻂ ﻭﻫﻮ ﺍﻟﹾﻌِﻠﹾﻢ
ﺣﻘﹶﺎﺋِﻖِ ﺍﻷَﺷﻴﺎﺀِ ﺑِﻘﹶﺪﺭِ ﺍﻟﻄﱠﺎﻗﹶﺔِ .ﻭﻫﻮ ﺇِﻣﺎ ﻧﻈﹶﺮِﻱ ،ﻓﹶﺈِﻣﺎ ﻣﺠ ﺮﺩ ﻋﻦِ ﺍﻟﹾﻤﺎ ﺩﺓِ ﻣﻄﹾﻠﹶﻘﺎﹰ ﻭﻫﻮ ﺍﻟﹾﻌِﻠﹾﻢ ﺍﻹِﻟﹶﻬِﻲ ،ﺃﹶﻭ ﻓِﻲ ﺍﻟﺬِّﻫﻦِ ﻓﹶﻘﹶ ﱡ
ﺍﻟﺮِّﻳﺎﺿِﻲ ،ﺃﹶﻭ ﻣﻘﹶﻴﺪ ﺑِﺎﻟﹾﻤﺎ ﺩﺓِ ﻭﻫﻮ ﺍﻟﹾﻌِﻠﹾﻢ ﺍﻟﻄﱠﺒِﻴﻌِﻲ.
ﺕ -ﺯﻴﺎﺩﺓ ﻤﻥ "ﺝ" ﺏ" -ﺝ" :ﻋﻠﻡ ﺃ" -ﺝ" :ﺍﻟﻌﻠﻡ
ﺝ" -ﺏ" :ﻭﻫﺫﻴﺎﻥ ﺙ" -ﺃ"" ،ﺏ" :ﺍﻟﺴﺎﺒﻌﺔ .ﻭﺍﻟﺼﻭﺍﺏ ﻤﺎ ﺃُﺜﺒﺕ ﻤﻥ "ﺝ" ﺘﺒﻌﺎ ﻟﻠﺘﺴﻠﺴل.
ﺩ" -ﺝ" :ﻋﺒﺎﺭﺘﻬﻡ ﺥ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ" ﺡ" -ﺝ" :ﻴﻁﻠﻕ ﺒﻪ ﻋﻠﻴﻪ
-1ﺃﻭﺭﺩﻩ ﺍﻟﻴﻭﺴﻲ ﻓﻲ ﺍﻟﻘﺎﻨﻭﻥ ﻤﻨﺴﻭﺒﺎ ﻷﺒﻲ ﺍﻟﻌﺒﺎﺱ ﺯﺭﻭﻕ ،ﺹ .300 :ﻭﺃﻭﺭﺩ ﺍﻷﺒﺸﻴﻬﻲ ،ﺒﻼ ﻨﺴﺒﺔ ،ﻤﺎ ﻫﻭ ﻗﺭﻴﺏ
ﻤﻨﻪ " :ﺍﻟﻌﻠﻭﻡ ﺃﺭﺒﻌﺔ :ﺍﻟﻔﻘﻪ ﻟﻸﺩﻴﺎﻥ ،ﻭﺍﻟﻁﺏ ﻟﻸﺒﺩﺍﻥ ،ﻭﺍﻟﻨﺠﻭﻡ ﻟﻸﺯﻤﺎﻥ ،ﻭﺍﻟﻨﺤﻭ ﻟﻠﺴﺎﻥ " .ﺍﻨﻅﺭ :ﺍﻟﻤﺴﺘﻁﺭﻑ ﻓﻲ ﻜل ﻓﻥ
ﻤﺴﺘﻅﺭﻑ .48/1
12
)(1
ﺸﺨﺺِ ﻣِﻦ ﺣﻴﺚﹸ ﻫِ ﻲ ،ﻭﻳﺴﻤﻰ ﺳِ ﻴﺎﺳﺔﹶ ﺍﻟﻨﻔﹾﺲِ ﻭﻋِﻠﹾﻢ ﺍﻷَﺧﻼﹶﻕِ ؛ ﺃﹶﻭ ﺑِﻬﺎ
ﻭﺇِﻣﺎ ﻋﻤﻠِﻲ ،ﻓﹶﺈِﻣﺎ ﻣﺘﻌﻠِّ ﻖ ﺑِﻨﻔﹾﺲِ ﺍﻟ
)ﺏ( )(2 )ﺃ (
ﺴﻠﹾﻄﹶﻨﺔﹸ .ﻓﹶﺈِﻥﹾ ﻛﹶﺎﻥﹶ ﺍﻟﹾﺤﺎﻓِﻆﹸ
ﻭﻫﻮ ﺍﻟﹾﻤِﻠﹾﻜِﻴﺔﹸ ﻭﺍﻟ ﻭﺑِﻤﺎ ﻳﺤﺘﺎﺝِ ﺇﻟﹶﻴﻪِ ﻣِﻦ ﺷﻬﻮﺍﺕِ ﻗِﻮﺍﻫﺎ ،ﻭﻫﻮ ﻋِﻠﹾﻢ ﺗﺪﺑِﲑِ ﺍﻟﹾﻤﻨﺰِﻝِ ؛ ﺃﹶﻭ ﺑِﻤﺎ ﻳﻌﻢ
)ﺕ(
ﻟِﻨِﻈﹶﺎﻣِﻬﺎ ،ﻭﺍﻟﹾﻘﹶﺎﺋِﻢ ﺑِﺄﹶﺣﻜﹶﺎﻣِﻬﺎ ﺍﻟﻈﱠﺎﻫِﺮﺓِ ﻭﺍﻟﹾﺒﺎﻃِﻨﺔِ ﺷﺨﺼﺎﹰ ﺩﱠﻟﺖ ﻋﻠﹶﻴﻪِ ﺍﻟﹾﻘِﺮﺍﻧﺎﺕ ﺍﻟﹾﻜِﺒﺎﺭ ، ﻭﺗﻤﻴﺰ ﻋﻦِ ﺍﻟﹾﺒﺸﺮِ ﺑِﻤﺎ ﺃﹸﻓِﻴﺾ ﻋﻠﹶﻴﻪِ ﻣِﻦ
ﻗِﻮﻯ ﺍﻟﹾﻤﺠ ﺮﺩﺍﺕِ ،ﻓﹶﻬﻮ ﺍﻟﻨﺒِﻲ ﻭﻫِﻲ ﺩﻭﻟﹶﺔﹸ ﺍﻟﻨﺒﻮﺀَﺓِ .ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻗﹶﺎﺋِﻤﺎﹰ ﺑِﺘﺪﺑِﲑِ ﻇﹶﻮﺍﻫِﺮِﻫﺎ ﻓﹶﻘﹶﻂﱡ ،ﻭﺩﱠﻟﺖ ﻋﻠﹶﻴﻪِ ﺍﻟﹾﻘِﺮﺍﻧﺎﺕ ﺍﻟﹾﻤﺘﻮﺳِّﻄﹶﺔﹸ ﻓﹶﻬِﻲ
ﺺ.
ﺴﻠﹾ ﹶﻄﻨﺔﹸ ،ﻭﻫﻮ ﺍﻟﺴﻠﹾﻄﹶﺎﻥﹸ .ﻭ ﹶﻗﺪ ﻳﻌﻢ ﺣﻜﹾﻤﻪ ،ﻭ ﹶﻗﺪ ﻳﺨ
ﺍﻟ
ﻗﹸـﻠﹾﺖ :ﺃﹶﻣﺎ ﺩﻻﹶ ﻻﹶﺕ ﺍﻟﹾﻘِﺮﺍﻧﺎﺕِ ﺍﻟﹾﻜِﺒﺎﺭِ ﻭﺍﻟﹾﻤﺘﻮﺳِّﻄﹶﺔِ ﻓﹶﻼﹶ ﻣﺎﻧِﻊ ﻣِﻨﻪِ ،ﺇﺫﹾ ﻻﹶ ﻣﺎﻧِﻊ ﻣِﻦ ﺃﹶﻥﹾ ﻳﺠﺮِﻱ ﺍﻟ ﱠﻠﻪ ﻋﺎﺩﺗﻪ ﺑِﺨﻠﹾﻖِ ﺷﻲﺀٍ ،ﺃﹶﻭ
)ﺙ(
ﻋِﻨﺪ ﻃﹸ ﻠﹸﻮﻉِ ﻛﹶﻮﻛﹶﺐٍ ﺃﹶﻭ ﻏﹸﺮﻭﺑِﻪِ ﺃﹶﻭ ﺗﻮﺳﻄِﻪِ ﺃﹶﻭ ﺍﺟﺘِﻤﺎﻋِﻪِ ﻣﻊ ﺁﺧﺮ ،ﺃﹶﻭ ﹸﻗﺮﺑِﻪِ ﻣِﻨﻪ ﺃﹶﻭ ﺑﻌﺪِﻩِ ،ﺛﹸ ﻢ ﻳﻠﹾﻬِﻢ ﺍﻟ ﱠﻠﻪ ﺨﺼِﻴﺺِ ﺷﻲﺀٍ ﺑِﺸﻲﺀٍ
ﺗ
)ﺝ(
ﻛﹸﻠﱡﻪ ﻟِﻠﹾﻮﺍﺣِﺪِ ﺍﻟﹾﻘﹶﻬﺎﺭِ ﺧِﻼﹶﻓﺎﹰ ﻟِﻤﻦ ﺿ ﱠﻞ ﺗﻌﺎﻟﹶﻰ ﻋِﺒﺎﺩﻩ ﺗِﻠﹾﻚ ﺍﻟﹾﻌﺎﺩﺓﹶ ﻓﹶﻴﻌﺮِﻓﹸﻮﻧﻬﺎ .ﻭﻻﹶ ﺗﺄﹾﺛِﲑ ﻟِﺸﻲﺀٍ ﻣِﻦ ﺫﹶﻟِﻚ ﻓِﻲ ﺷﻲﺀٍ ،ﺑﻞِ ﺍﻟﺘﺄﹾﺛِﲑ
ﻭﻛﹶﻔﹶﺮ.
)ﺡ(
ﻳﺜﹾﺒِﺘﻮﻧﻪ ﻣِﻦ ﺍﻟﹾﻌﻘﹸﻮ ﻝِ ﺍﻟﹾﻤﺠ ﺮﺩﺓِ ،ﻭﺍﻟﻨﻔﹸﻮﺱِ ،ﻭﺍﻟﹾﻌﻘﹾـﻞِ ﻭﺃﹶﻣﺎ ﺍﻟﹾﻔﹶﻴﺾ ﻣِﻦ ﻗِﻮﻯ ﺍﻟﹾﻤﺠ ﺮﺩﺍﺕِ ﻓﹶﻮﻫﻢ ﺑﺎ ِﻃﻞﹲ ﻻﹶ ﺣﺎﺻِﻞﹶ ﻟﹶﻪ .ﻓﹶﻜﹸﻞﱡ ﻣﺎ
ﺴﻨﺔِ .ﻭﺇِﻧﻤﺎ ﺍﻟ ﱠﻠﻪ ﺗﻌﺎﻟﹶﻰ ﻭﺍﺣِﺪ ،ﻣﻮﺟﻮﺩ ﻭﺍﺟِـﺐ ﺍﻟﹾﻮﺟﻮﺩِ؛ ﻭﻛﹸﻞﱡ ﻣﻮﺟﻮﺩٍ ﻣِﻦ ﻫﺬِﻩِ ﺍﻟﹾﻌﻮﺍﻟِﻢِ
ﺍﻟﹾﻔﹶﻴﺎﺽِ ﺑﺎ ِﻃﻞﹲ ﻛﹶﻤﺎ ﺗﻘﹶ ﺮﺭ ﻋِﻨﺪﻧﺎ ﻓِﻲ ﺍﻟ
)(3
ﺼﻪ ﺑِﻪِ ﻣِﻦ ﺍﻟﹾﻮﺣﻲِ ﻭﺍﻟﹾﻜﹶﺮﺍﻣﺔِ .
ﺨﺼِّﺺ ﻟِﻠﻨﺒِﻲِّ ﺑِﻤﺎ ﺍﺧﺘ
ﺣﺎﺩِﺙﹲ ،ﺍﺛﺮ ﻋﻨﻪ ﺧﻠﹾﻘﻪ ﺑِﻘﹸﺪﺭﺗِﻪِ ﻭﻣﺸِﻴﺌﹶ ﺘِﻪِ ،ﻭﻫﻮ ﺗﻌﺎﻟﹶﻰ ﺍﻟﹾﻤ
ﻭﹶﺃﻣﺎ ﺍﻟﺜﱠﺎﻧِﻲ ،ﹶﺃﻋﻨِﻲ ﺍﻟﹾ ﻤﻘﹾﺼﻮ ﺩ ِﻟﻐﻴِ ﺮﻩِ ،ﹶﻓﺈِﻣﺎ ﻟِﻠ ِّﺬﻫِ ﻦ ﻭﻣﺎ ﻳﻨﺎﻁﹸ ِﺑ ِﻪ ِﻣ ﻦ ﺍﻟﹾ ﻤﻌﺎﻧِﻲ ﻭﻫ ﻮ ﺍﻟﹾ ﻤﻨِ ﻄﻖ ،ﻭﺇِﻣﺎ ِﻟ ِّﻠﺴﺎ ِﻥ ﻭﻣﺎ ﻳﻨﺎﻁﹸ
ﺸﺮِﻳ ﻌﺔﹸ ﺍﻟﹾﻤﻄﹶ ﻬ ﺮﺓﹸ ،ﻋﻠﹶﻰ ﺍﻟﹾﻘﹶـِّﻴ ِﻢ ِﺑﻬﺎ
ﺕ ﺍﻟ
ﺙ .ﺛﹸ ﻢ ِﺇﻧﻪ ﺟﺎ َﺀ ِ
ﻅ ﻭﻫ ﻮ ِﻋﻠﹾﻢ ﺍﻷَ ﺩﺏِ ،ﻭ ﻫﺬﹶﺍ ﻣﺤ ﺪ ﹲ
ِﺑ ِﻪ ِﻣ ﻦ ﺍﻷَﻟﹾﻔﹶﺎ ِ
ﺕ" -ﺝ" :ﺍﻟﻜﺒﺭ ﺏ" -ﺝ" :ﻴﻌﻠﻡ ﺃ" -ﺝ" :ﺇﻟﻴﻬﺎ
ﺝ -ﻓﻲ "ﺃ" ﻭ "ﺏ" :ﺍﻟﺘﺄﺜﺭ .ﻭﻟﻌل ﺍﻟﺼﻭﺍﺏ ﻤﺎ ﺃﺜﺒﺕ ﻤﻥ "ﺝ". ﺙ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ"
ﺡ -ﻓﻲ ﺍﻷﺼل :ﻓﻜﻤﺎ ،ﻭ"ﺏ" :ﻓﻴﻤﺎ
-1ﻭﻫﻭ ﻋﻠﻡ ﻴﻌﺭﻑ ﻤﻨﻪ ﺃﻨﻭﺍﻉ ﺍﻟﻔﻀﺎﺌل ،ﻭﻫﻲ ﺍﻋﺘﺩﺍل ﺜﻼﺙ ﻗﻭﻯ ﻫﻲ :ﺍﻟﻘﻭﺓ ﺍﻟﻨﻅﺭﻴﺔ ،ﻭﺍﻟﻐﻀﺒﻴﺔ ،ﻭﺍﻟﺸﻬﻭﻴﺔ .ﺍﻨﻅﺭ:
ﻤﻔﺘﺎﺡ ﺍﻟﺴﻌﺎﺩﺓ .384-383/1
-2ﻭﻫﻭ ﻋﻠﻡ ﻴﻌﺭﻑ ﻤﻨﻪ ﺍﻋﺘﺩﺍل ﺍﻷﺤﻭﺍل ﺍﻟﻤﺸﺘﺭﻜﺔ ﺒﻴﻥ ﺍﻹﻨﺴﺎﻥ ﻭﺯﻭﺠﺘﻪ ،ﻭﺃﻭﻻﺩﻩ ،ﻭﺨﺩﺍﻤﻪ ،ﻭﻁﺭﻴﻕ ﻋﻼﺝ ﺍﻷﻤﻭﺭ
ﺍﻟﺨﺎﺭﺠﺔ ﻋﻥ ﺍﻻﻋﺘﺩﺍل .ﺍﻨﻅﺭ :ﻤﻔﺘﺎﺡ ﺍﻟﺴﻌﺎﺩﺓ ،385/1ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .381/1
-3ﺍﻟﻜﺭﺍﻤﺔ :ﺃﻤﺭ ﺨﺎﺭﻕ ﻟﻠﻌﺎﺩﺓ ﻤﻥ ﻗﺒل ﺸﺨﺹ ﻏﻴﺭ ﻤﻘﺎﺭﻥ ﻟﺩﻋﻭﻯ ﺍﻟﻨﺒﻭﺓ .ﻓﻤﺎ ﻻ ﻴﻜﻭﻥ ﻤﻘﺭﻭﻨﺎ ﺒﺎﻹﻴﻤﺎﻥ ﻭﺍﻟﻌﻤل
ﺍﻟﺼﺎﻟﺢ ﺍﺴﺘﺩﺭﺍﺝ ،ﻭﻤﺎ ﻗﺭﻥ ﺒﺩﻋﻭﻯ ﺍﻟﻨﺒﻭﺓ ﻤﻌﺠﺯﺓ .ﺍﻨﻅﺭ :ﺍﻟﺘﻭﻗﻴﻑ ﻋﻠﻰ ﻤﻬﻤﺎﺕ ﺍﻟﺘﻌﺎﺭﻴﻑ .281ﻤﻌﺠﻡ ﺍﻟﻤﺼﻁﻠﺤﺎﺕ
ﺍﻟﺼﻭﻓﻴﺔ .147-146
13
)ﺃ (
ﺸﺮِﻳﻌﺔِ
ﻋﻠﹶﻰ ﺣِﻔﹾﻆِ ﺍﻟﻨﻔﹾﺲِ ،ﻭﻫﻮ ﻓِﻲ ﺍﻟ ﺴﻼﹶﻡِ ،ﺑِﻤﺎ ﻳ ﻐﻨِﻲ ﻋﻦِ ﺍﻟﹾﻌﻠﹸﻮﻡِ ﺍﻟﹾﻌﻤﻠِﻴﺔِ ﺍﻟﺴﺎﺑِﻘﹶﺔِ .ﻓﹶﺈِ ﱠﻥ ﻣﺪﺍﺭﻫﺎ ﺇِﻣﺎ
ﺼﻼﹶﺓِ ﻭﺍﻟ
ﻀﻞﹸ ﺍﻟ
ﺃﹶﻓﹾ
ﺑِﺎﻟﹾﻘﹶﺼﺎﺹِ ﻭﻧﺤﻮِﻩِ؛ ﺃﹶﻭِ ﺍﻟﹾﻌﻘﹾﻞِ ،ﻭﻫﻮ ﻓِﻴﻬﺎ ﺑِﺘﺤﺮِﱘِ ﻣﺎ ﻳﺰِﻳﻠﹸﻪ ﻭﺍﻟﹾﺤﺪِّ ﻋﻠﹶﻴﻪِ؛ ﺃﹶﻭِ ﺍﻟﹾﻤﺎﻝِِ ،ﻭﻫﻮ ﻓِﻴﻬﺎ ﺑِﺎﻟﺘﻨﻤِﻴﺎﺕِ ﺑِﺎﻟﺘِّﺠﺎﺭﺍﺕِ ﻭﺳﺎﺋِﺮِ
ﺶِ ﻭﻧﺤﻮِ ﺫﹶﻟِﻚ؛ ﺃﹶﻭِ ﺍﻟﹾﻌِـﺮﺽِ ﻭﻫﻮ ﻓِﻴﻬﺎ ﺑِﺤﺪِّ ﺍﻟﹾﻘﹶﺬﹾﻑِ ﻣﺜﹶﻼﹰ؛ ﺃﹶﻭِ
ﺴﺮِﻗﹶﺔِ ﻭﺗﺤﺮِ ﱘِ ﺍﻟﺮِّﺑﺎ ﻭﺍﻟﹾﻐِـ ّ
ﺍﻟﹾﻤﻌﺎﻣﻼﹶﺕِ ،ﻭ ﺣﺪِّ ﺍﻟﹾﺤِﺮﺍﺑﺔِ ﻭﺍﻟ
)ﺏ(
ـﺰﻧﻰ ﺃﹶﻭ ﺗﻬﺬِﻳﺐِ ﺍﻟﻨﻔﹾﺲِ ،ﻭﺍﻟﹾﻘِﻴﺎﻡِ ﺑِﺎﻟﺘﻌﺒﺪِ ﻭﻣﻌﺮِﻓﹶﺔِ ﺍﻟﹾﻤﻌﺒﻮﺩِ،
ﺍﻟﻨﺴﺐِ ﻭﻫﻮ ﻓِﻴﻬﺎ ﺑِﺘﺤﻠِﻴﻞِ ﺍﻟﻨِّﻜﹶﺎﺡِ ،ﻭﺗﺤﺮِﱘِ ﺍﻟﺴِّﻔﹶﺎﺡِ ،ﻭﺣﺪِّ ﺍﻟ ِ
ﺸﺮ ﻉِ ﻭﻣ ﻦ ﺟﺎﺀَ ﺑِﻪِ .ﻭﻫﺬﹶﺍ ﻣﺒﺴﻮﻁﹲ ﻓِﻴﻬﺎ
ﻭﺍﻻﻋﺘِﺮﺍﻑِ ﺑِﺎﻟ
) ﺕ(
ﺳِﻴﺎﺳﺔِ ﺍﻟﹾﻌِﺒﺎﺩِ ﺑِﺎﻟﻨﺒﻮﺀَﺓِ ﻭﺍﻟﹾﺨِﻼﹶﻓﹶﺔِ .ﻓﹶﺄﹶﺳﻘﹶﻂﹶ ﺍﻟﹾﻤﺘﺄﹶﺧِّﺮﻭﻥﹶ ﻓِﻲ ﺟﻞِّ ﻛﹸﺘﺒِﻬِﻢ ﻫﺬﹶﺍ ﺍﻟﹾﻘِﺴﻢ ﻣِﻦ ﻋﻠﹸﻮ ﻡِ ﻋﻠﹶﻰ ﺃﹶﺑﻠﹶﻎِ ﻭﺟﻪٍ .ﻭﻛﹶﺬﹶﺍ
ـﺮﻳﺎﺿِﻲ ،ﻭﺍﻟ ﱠﻄﺒِﻴﻌِﻲ ،ﻭﺍﻟﹾﻤﻨﻄِﻖ .ﻭﻗﹶﺪ ﻳﺴﻘﹸﻂﹸ ﺑﻌﺾ
ﺍﻷَﻗﹾﺪﻣِﲔ ﺍﺳﺘِ ﻐﻨﺎﺀً ﻋﻨﻪ ،ﻭﺍﻗﹾﺘﺼﺮﻭﺍ ﻋﻠﹶﻰ ﺍﻷَﻗﹾﺴﺎﻡِ ﺍﻟﹾﺒﺎ ِﻗﻴﺔِ ،ﺃﹶﻋﻨِﻲ ﺍﻹِﻟﹶﻬِﻲ ،ﻭﺍﻟ ِ
ﻫﺬِﻩِ ﺃﹶﻳﻀﺎﹰ ﻛﹶﻤﺎ ﺳﻨﺬﹾﻛﹸﺮﻩ.
] ﺘﹶﻘﹾﺴِﻴ ﻡ ﺍﻟﹾ ﻌﻠﹸﻭﻡِ [
ﺸﺮﻋِﻴﺔِ ﻭﺍﻟﻠﱡﻐﻮِﻳﺔِ ﹶﻃﻠﹶﺒﺎﹰ ﻟِﻼِﺧ ﺘِﺼﺎﺭِ ،ﻓﹶﻨﻘﹸﻮﻝﹸ:
ﻭ ﹶﻗﺪ ﺭﺃﹶﻳﻨﺎ ﺃﹶﻥﹾ ﻧﻌِﻴﺪ ﺍﻟﺘﻘﹾﺴِﻴﻢ ﺑِﺎﻋﺘِﺒﺎﺭِ ﺍﻟﹾﻤﻨﺎﻁِ ﻋﻠﹶﻰ ﻭﺟﻪٍ ﻳﺤِﻴﻂﹸ ﻣﻌﻬﺎ ﺑِﺎﻟﹾﻌﻠﹸﻮﻡِ ﺍﻟ
) ﺙ(
ﺍﹶﻟﹾﻌِﻠﹾﻢ ﺇِﻣﺎ ﺃﹶﻥﹾ ﻳﺮ ﺟِﻊ ﺇِﻟﹶﻰ ﺍ َﻷﺫﹾﻫﺎﻥِ ﻛﹶﺎﻟﹾﻤﻨﻄِﻖِ ﻭﺍﻟﹾﺤِﺴﺎﺏِ ﻭﻫِﻲ ﺍﻟﺘﻌﺎﻟِﻴﻢ ، ﺃﹶﻭ ﻳﺮﺟِﻊ ﺇِﻟﹶﻰ ﺍﻟِﻠﹼﺴﺎﻥِ ﻛﹶﺎﻟﻨﺤﻮِ ﻭﺍﻟﺸِّﻌﺮِ ﻭﻫِ ﻲ
ﺍﻷَﺩﺑِﻴﺎﺕ ،ﺃﹶﻭ ﺇِﻟﹶﻰ ﺍﻷَﺑﺪﺍﻥِ ﻛﹶﺎﻟﻄِّـﺐِّ ﻭﺍﻟﺘﺸﺮِﻳﺢِ ،ﺃﹶﻭ ﺍﻷَﺩﻳﺎﻥِ ﻇﹶﺎﻫِﺮﺍﹰ ﺃﹶﻭ ﺑﺎﻃِﻨﺎﹰ ﻛﹶﺎﻟﹾﻔِﻘﹾﻪِ ﻭﺍﻟﹾﻜﹶﻼﹶﻡِ ،ﻓﹶﻬﺬِﻩِ ﺃﹶﺟﻨﺎ ﺳﻬﺎ.
ﻭ ﹶﻗﺪ ﻋﻠِﻢ ﺃﹶ ﱠﻥ ﺗﻤﺎﻳﺰ ﺍﻟﹾﻌﻠﹸﻮﻡِ ﺇِﻧﻤﺎ ﻫﻮ ﺑِﺘﻤﺎﻳﺰِ ﻣﻮﺿﻮﻋﺎﺗِﻬﺎ .ﻓﹶﻤﻮﺿﻮﻉ ﺍﻟﹾﻌِﻠﹾﻢِ ﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻫﻮ ﺍﻟﹾﻤﻌﻠﹸﻮﻣﺎﺕ ﻣِﻦ ﺣﻴﺚﹸ ﺍﻟﺘﺼﻮﺭ
)ﺝ(
ﺻﻞﹸ ﻓِﻴﻬﺎ ﺑِﺎﻟﹾﻤﻌ ﻠﹸﻮﻡِ
ﻭﺍﻟﺘﺼﺪِﻳﻘِﻴﺔِ ﻣِﻦ ﺣﻴﺚﹸ ﻳﺘﻮ ﻭﺍﻟﺘﺼﺪِﻳﻖ ،ﻓﹶﻬﻮ ﻋِﻠﹾﻢ ﺍﻟﹾﻤﻨﻄِﻖِ ،ﻓﹶﻬﻮ ﺍﻟﹾﻌِﻠﹾﻢ ﺍﻟﹾﺒﺎﺣِﺚﹸ ﻋﻦِ ﺍﻟﹾﻤﻌﻠﹸﻮﻣﺎﺕِ ﺍﻟﺘﺼﻮﺭِﻳﺔِ
) ﺡ(
ﺇِﻟﹶﻰ ﺍﻟﹾﻤﺠﻬﻮﻝِ .ﻭﻳﺸﺘﻤِﻞﹸ ﻋﻠﹶﻰ ﻣﺒﺤﺚِ ﺍﻟ ﺪﻻﹶﻟﹶﺔِ ،ﻭﻣﺒﺎﺣِﺚِ ﺍﻷَﻟﹾﻔﹶﺎﻅِ ﻣِﻦ ﺣﻴﺚﹸ ﺩ ﹶﻻﻟﹶﺘﻬﺎ ﻭﻛﹸﻠِّﻴﺘﻬﺎ ﻭﺟﺰﺋِﻴﺘﻬﺎ ،ﻭﺫﹶﺍﺗِﻴﻬﺎ ﻭﻋﺮﺿِﻴﻬﺎ
) ﺥ(
ﻀﻴﺔِ ،ﻭﻣﺒﺎﺣِﺚِ ﺃﹶ ﹾﻗﺴﺎﻡِ ﺍﻟﹾﻘﹶﻀﺎﻳﺎ ،ﻭﻣﺒﺎﺣِﺚِ
ﻭ ﹶﻏﻴﺮ ﺫﹶﻟِﻚ ،ﻭﻣ ﺒﺤﺚِ ﺍﻛﹾﺘِﺴﺎﺏِ ﺍﻟﺘﺼﻮﺭِ ﺑِﺎﻟﹾﻌﺮﻑِ ،ﻭﻣﺒ ﺤﺚِ ﺍﻟﺘﺼﺪِﻳﻖِ ﺑِﺎﻟﹾﻘﹶ ِ
ﺨﻤ ﺲِ :ﺍﻟﹾﺒﺮﻫﺎ ﻥِ ،ﻭﺍﻟﹾﺠﺪﻝِ ،ﻭﺍﻟﹾﺨﻄﹶﺎﺑﺔِ،
ﺃﹶﺣﻜﹶﺎﻣِﻬﺎ ﻣِﻦ ﺗﻨﺎﻗﹸﺾٍ ﻭﻋﻜﹾﺲٍ ﻭﺍﺳﺘِﻠﹾﺰﺍﻡٍ ،ﻭﻣﺒﺎ ﺣِﺚِ ﺍﻟﹾﻘِﻴﺎﺱِ ،ﻭﻣﺒﺎﺣِﺚِ ﺍﻟﺼِّﻨﺎﻋﺎﺕِ ﺍﻟﹾ
)(1
ﻭﺍﻟﺸِّﻌﺮِ ،ﻭﺍﻟﹾﻤﻐﺎﻟﹶﻄﹶﺔِ .
ﺕ" -ﺝ" :ﻭﻜﺫﻟﻙ ﺏ" -ﺝ" :ﻭ ﺃ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ
ﺝ" -ﺝ":ﺍﻟﺘﺼﻭﻴﺭﻴﺔ ﺙ -ﻓﻲ "ﺃ" ﻭ"ﺏ" :ﺍﻟﺘﻌﻠﻴﻡ .ﺍﻟﺘﺼﺤﻴﺢ ﻤﻥ "ﺝ" :ﺍﻟﺘﻌﺎﻟﻴﻡ
ﺥ" -ﺝ" :ﺒﺎﻟﻤﻌﺭﻑ ﺡ -ﻓﻲ "ﺃ" ﻭ "ﺏ" :ﺫﺍﺘﻬﺎ .ﻭﺍﻟﺘﺼﺤﻴﺢ ﻤﻥ "ﺝ".
-1ﺍﻟﺒﺭﻫﺎﻥ :ﺍﻟﺨﻁﺎﺏ ﺒﺄﻗﻭﺍل ﺍﻀﻁﺭﺍﺭﻴﺔ ﻴﺤﺼل ﻋﻨﻬﺎ ﺍﻟﻴﻘﻴﻥ.
ﺍﻟﺠﺩل :ﺍﻟﺨﻁﺎﺏ ﺒﺄﻗﻭﺍل ﻤﺸﻬﻭﺭﺓ ﻴﺤﺼل ﻋﻨﻬﺎ ﺍﻟﻅﻥ ﺍﻟﻐﺎﻟﺏ.
ﺍﻟﺨﻁﺎﺒﺔ :ﺍﻟﺨﻁﺎﺏ ﺒﺄﻗﻭﺍل ﻤﻘﺒﻭﻟﺔ ﻴﺤﺼل ﻋﻨﻬﺎ ﺍﻹﻗﻨﺎﻉ.
ﺍﻟﺸﻌﺭ :ﺍﻟﺨﻁﺎﺏ ﺒﺄﻗﻭﺍل ﻜﺎﺫﺒﺔ ﻤﺨﹶﻴﻠﺔ ﻋﻠﻰ ﺴﺒﻴل ﺍﻟﻤﺤﺎﻜﺎﺓ ،ﻴﺤﺼل ﻋﻨﻬﺎ ﺍﺴﺘﻔﺯﺍﺯ ﺒﺎﻟﺘﻭﻫﻤﺎﺕ.
ﺍﻟﻤﻐﺎﻟﻁﺔ :ﺍﻟﺨﻁﺎﺏ ﺒﺄﻗﻭﺍل ﻜﺎﺫﺒﺔ ﻴﺤﺼل ﻋﻨﻬﺎ ﻅﻬﻭﺭ ﻤﺎ ﻟﻴﺱ ﺒﺤﻕ ﺃﻨﻪ ﺤﻕ.
ﺍﻨﻅﺭ :ﺍﻟﺭﻭﺽ ﺍﻟﻤﺭﻴﻊ .81
14
] ﺍﻟﹾﻌِﻠﹾ ﻡ ﺍﻹِﻟﹶﻬِﻲ[
) ﺃ(
ﺨﻼﹶﻑِ ﻓِﻲ ﻣﻮﺿﻮﻋِﻪِ ،ﻓﹶﻬﻮ ﺍﻟﹾﻌِﻠﹾﻢ
ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻫﻮ ﺍﻟﹾﻤﻮﺟﻮﺩ ﻣِﻦ ﺣﻴﺚﹸ ﻫﻮ ،ﺃﹶﻭ ﺫﹶﺍﺕ ﻭﺍﺟِﺐِ ﺍﻟﹾﻮﺟﻮﺩِ ،ﺃﹶﻭ ﻣﺠﻤﻮﻋﻬﻤﺎ ﻋﻠﹶﻰ ﺍﻟﹾ ِ
ﺍﻹِﻟﹶﻬِﻲ .ﻗِﻴﻞﹶ :ﻭﺟﻌﻠﹶﻪ ﺍﻷَﻗﹾﺪﻣﻮﻥﹶ ﺧﻤﺴﺔﹶ ﺃﹶﻧﻮﺍﻉٍ:
)ﺃ(
♦ ﺍﻷُﻣﻮﺭ ﺍﻟﹾﻌﺎ ﻣﺔﹸ ﻛﹶﺎﻟﹾﻮﺣﺪﺓِ ﻭﺍﻟﹾﻜﹶﺜﹾﺮﺓِ ﻭﺍﻟﹾﻌِ ﱠﻠﺔِ ﻭﺍﻟﺘﻘﹶﺪﻡِ ﻭﻧﺤﻮِﻫﺎ.
♦ ﻣﺒﺎﺩِﺉ ﺍﻟﹾﻤﻮﺟﻮﺩﺍﺕِ).(1
♦ ﺇِﹾﺛﺒﺎﺕ ﺍﻟﺼﺎﻧِﻊِ ﻭﻣﺎ ﻳﺼِﺢ ﻟﹶﻪ ﻭﻣﺎ ﻳﻤﺘﻨِﻊ ﻋ ﻨﻪ.
♦ ﺗﻘﹾﺴِﻴﻢ ﺍ ﻟﹾﻤﺠ ﺮﺩﺍﺕِ.
♦ ﺃﹶﺣﻮﺍﻝﹸ ﺍﻟﻨﻔﹾﺲِ ﺑﻌﺪ ﺍﻟﹾﻤﻔﹶﺎﺭﻗﹶﺔِ.
)(4 )(3 )(2
ﻣﺒﺤﺚﹶ ﺴﻤﻌِﻴﺎﺕِ ،ﻭﻫﻮ ﻣﺒﺤﺚﹸ ﺍﻟﻨﺒﻮﺀَﺓِ ﻭﺍﻟﹾﻤﻌﺎﺩِ .ﻭﺯﺍﺩﺕِ ﺍﻟﹾﻤﻌﺘﺰِﻟﹶﺔﹸ
ﻭﺯﺍﺩ ﺃﹶﻫﻞﹸ ﺍﻹِﺳﻼﹶﻡِ ﻧﻮﻋﺎﹰ ﺳﺎﺩِﺳﺎﹰ ﺳ ﻤﻮﻩ ﺍﻟ
)(6 )(5
ﺑِﺎﻷَﻓﹾﻌﺎﻝِ. ﺍﻟﹾﻤﻌﺮﻭﻑِ ﻋِ ﻨﺪ ﺍﻷَﺷﺎﻋِﺮﺓِ ﺍﻟﹾﻌﺪﻝِ
)(7
ﻀﻤﻮﺍ ِﺇﻟﹶﻴﻪِ ﺍﻟﺘﺼﻮﻑ ،ﻭﻣﺒﺎ ﺣِﺚﹶ ﺍﻵﺟﺎﻝِ
ﻣِﻦ ﺍﻟﺸِّﻴﻌﺔِ ﻣﺒﺤﺚﹶ ﺍﻹِﻣﺎﻣﺔِ ،ﻓﹶﺘﺒِﻌﺘﻬﻢ ﺍﻟﺴﻨِّﻴﺔﹸ ،ﺛﹸ ﻢ ﺗﻮ ﺳﻌﻮﺍ ﻓﹶ ﻭﺯﺍﺩﺕِ ﺍﻹِﻣﺎﻣِ ﻴﺔﹸ
ﻭﺍﻷَﺭﺯﺍﻕِ .ﺍِﻧﺘﻬﻰ.
ﹸﻗﻠﹾﺖ :ﻫﺬﹶﺍ ﻫﻮ ﻋِﻠﹾﻢ ﺍﻟﹾﻜﹶﻼﹶﻡِ ﻋِﻨﺪﻧﺎ .ﻭﺳ ﻤﻮﻩِ ﺇﻟﹶﻬِﻴﺎﹰ ِﻻﺷﺘِﻤﺎﻟِﻪِ ﻋﻠﹶﻰ ﻣﺒﺎﺣِﺚِ ﺍﻹِﻟﹶﻪِ ﺗﻌﺎﻟﹶﻰ ،ﻭﻫﻮ ﻣﻌ ﻈﹶﻤﻪ .ﻭ ﺳ ﻤﻴﻨﺎﻩ
ﺃ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ"
-1ﻤﺒﺎﺩﺉ ﺍﻟﻭﺠﻭﺩ :ﻤﺎﺫﺍ ﻭﺒﻤﺎﺫﺍ ﻭﻜﻴﻑ ﻭﺠﻭﺩ ﺍﻟﺸﻲﺀ ،ﻭﻋﻤﺎﺫﺍ ﻭﺠﻭﺩﻩ ،ﻭﻟﻤﺎﺫﺍ ﻭﺠﻭﺩﻩ .ﺍﻨﻅﺭ :ﻤﻭﺴﻭﻋﺔ ﻤﺼﻁﻠﺤﺎﺕ
ﺍﻟﻔﻠﺴﻔﺔ ﻋﻨﺩ ﺍﻟﻌﺭﺏ ] ،744ﻨﻘﻼ ﻋﻥ "ﺘﺤﺼﻴل ﺍﻟﺴﻌﺎﺩﺓ" ﻟﻠﻔﺎﺭﺍﺒﻲ [.
-2ﻭﻫﻲ ﻤﺎ ﺃﺨﺒﺭ ﺒﻪ ﺍﻟﺸﺎﺭﻉ ،ﻤﻥ ﺫﻟﻙ ﺍﻷﺤﻜﺎﻡ ﺍﻟﺸﺭﻋﻴﺔ ﻭﺍﻟﻤﻌﺎﺩ .ﺍﻟﻘﺎﻨﻭﻥ 190
-3ﻫﻭ ﺒﻌﺙ ﺍﻷﺠﺴﺎﺩ ﺒﻌﺩ ﺍﻟﻤﻭﺕ ،ﺇﻤﺎ ﺇﻴﺠﺎﺩﺍ ﻟﻬﺎ ﺒﻌﺩ ﺍﻹﻋﺩﺍﻡ ،ﺃﻭ ﺠﻤﻌﺎ ﻟﻬﺎ ﺒﻌﺩ ﺍﻟﺘﻔﺭﻕ ،ﻭﺭﺩ ﺍﻷﺭﻭﺍﺡ ﺇﻟﻴﻬﺎ ﺒﻌﺩ
ﺍﻟﻤﻔﺎﺭﻗﺔ ،ﺒﻨﺎﺀ ﻋﻠﻰ ﺒﻘﺎﺀ ﺍﻷﺭﻭﺍﺡ ،ﺃﻭ ﺇﻴﺠﺎﺩ ﺍﻟﻜل ﺒﻨﺎﺀ ﻋﻠﻰ ﻓﻨﺎﺌﻬﺎ .ﺍﻨﻅﺭ :ﺍﻟﻘﺎﻨﻭﻥ 190
-4ﺍﻟﻤﻌﺘﺯﻟﺔ :ﺍﺴﻡ ﻤﺩﺭﺴﺔ ﻓﻲ ﻋﻠﻡ ﺍﻟﻜﻼﻡ ﺍﻹﺴﻼﻤﻲ ،ﺃﻨﺸﺄﻫﺎ ﻭﺍﺼل ﺒﻥ ﻋﻁﺎﺀ ﻭﻋﻤﺭﻭ ﺒﻥ ﻋﺒﻴﺩ .ﺘﻔﺭﻋﺕ ﻋﻨﻬﺎ ﺍﺜﻨﺘﺎﻥ
ﻭﻋﺸﺭﻭﻥ ﻓﺭﻗﺔ ﺘﺠﻤﻌﻬﻡ ﻤﺒﺎﺩﺉ ﻤﺸﺘﺭﻜﺔ ،ﻭﻫﻲ :ﺍﻟﺘﻭﺤﻴﺩ ،ﺍﻟﻘﻭل ﺒﺎﻟﻌﺩل ،ﺍﻟﻘﻭل ﺒﺎﻟﻭﻋﺩ ﻭﺍﻟﻭﻋﻴﺩ ،ﺍﻟﻘﻭل ﺒﺎﻟﻤﻨﺯﻟﺔ ﺒﻴﻥ
ﺍﻟﻤﻨﺯﻟﺘﻴﻥ ،ﺍﻷﻤﺭ ﺒﺎﻟﻤﻌﺭﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻥ ﺍﻟﻤﻨﻜﺭ .ﺍﻨﻅﺭ :ﺍﻟﻤﻠل ﻭﺍﻟﻨﺤل .85-43/1ﻤﻌﺠﻡ ﺍﻟﻔﺭﻕ ﻭﺍﻟﻤﺫﺍﻫﺏ ﺍﻹﺴﻼﻤﻴﺔ
.347-342ﻤﺫﺍﻫﺏ ﺍﻹﺴﻼﻤﻴﻴﻥ .46-37
-5ﻭﻓﻴﻪ ﻴﻘﻭﻟﻭﻥ :ﺇﻥ ﻤﻥ ﻅﻠﻡ ﻜﺎﻥ ﻅﺎﻟﻤﺎ ،ﻭﺍﷲ ﺘﻌﺎﻟﻰ ﻤﻥ ﺼﻔﺎﺘﻪ ﺍﻟﻌﺩل ﺍﻟﻤﻨﺎﻓﻲ ﻟﻠﻅﻠﻡ ﻭﺍﻟﺠﻭﺭ .ﻭﺨﻠﺼﻭﺍ ﻤﻥ ﺫﻟﻙ ﺇﻟﻰ
ﺍﻟﻘﻭل ﺒﺄﻥ ﺍﷲ ﻴﺭﻴﺩ ﺍﻟﺨﻴﺭ ﻟﺨﻠﻘﻪ ،ﻭﻻ ﻴﺭﻴﺩ ﻟﻬﻡ ﺍﻟﺸﺭ ،ﻭﺃﻥ ﺍﻹﻨﺴﺎﻥ ﻫﻭ ﺍﻟﺨﺎﻟﻕ ﻷﻓﻌﺎﻟﻪ.ﺍﻨﻅﺭ :ﺍﻟﻤﻠل ﻭﺍﻟﻨﺤل ،45/1
ﻤﻌﺠﻡ ﺍﻟﻔﺭﻕ ،344-343ﻤﺫﺍﻫﺏ ﺍﻹﺴﻼﻤﻴﻴﻥ .62-60
-6ﻫﻡ ﺃﺼﺤﺎﺏ ﺃﺒﻲ ﺍﻟﺤﺴﻥ ﺍﻷﺸﻌﺭﻱ ﻤﺅﺴـﺱ ﺍﻟﻤﺫﻫﺏ ﺍﻟﺫﻱ ﻴﺤﻤل ﺍﺴﻤﻪ .ﺍﻨﻅﺭ :ﺍﻟﻤﻠل ﻭﺍﻟﻨﺤل ،103-94/1ﻤﻌﺠﻡ
ﺍﻟﻔﺭﻕ ،230ﻓﻲ ﻋﻠﻡ ﺍﻟﻜﻼﻡ ،ﺝ) 2ﺍﻷﺸﺎﻋﺭﺓ (.
-7ﻫﻡ ﺍﻟﻘﺎﺌﻠﻭﻥ ﺒﺈﻤﺎﻤﺔ ﻋﻠﻲ ﻜﺭﻡ ﺍﷲ ﻭﺠﻬﻪ ﺒﻌﺩ ﺍﻟﻨﺒﻲ )ﺹ( ﻨﺼﺎ ﻅﺎﻫﺭﺍ ،ﻭﺘﻌﻴﻴﻨﺎ ﺼﺎﺩﻗﺎ .ﻭﻜﺎﻥ ﺃﻭل ﻤﻥ ﺘﻜﻠﻡ ﻓﻲ ﻫﺫﺍ
ﺍﻟﻤﺫﻫﺏ ﻋﻠﻲ ﺒﻥ ﺇﺴﻤﺎﻋﻴل ﺍﻟﺘﻤﺎﺭ .ﺍﻨﻅﺭ :ﺍﻟﻤﻠل ﻭﺍﻟﻨﺤل .173-162/1ﻤﻌﺠﻡ ﺍﻟﻔﺭﻕ .52-51
15
ﺍﻟﹾﻜﹶﻼﹶﻡ ﺇِﻣﺎ ﻟِﻜﹶﺜﹾﺮﺓِ ﺍﻟﹾﻜﹶﻼﹶﻡِ ﻓِﻴﻪِ ،ﺃﹶﻭِ ﻷَﻧﻪ ﻳﻮﺭِﺙﹸ ﻗﹸﺪﺭﺓﹰ ﻋﻠﹶﻴﻪِ ،ﺃﹶﻭِ ﻷَﻧﻪ ﻫﻮ ﺍﻟﹾﻜﹶﻼﹶﻡ ﻟِﺸﺮﻓِﻪِ ،ﺃﹶﻭ ﺍﺷﺘﻬِﺮ ﻣِﻦ ﻣﺴﺄﹶﻟﹶﺔِ ﺍﻟﹾﻜﹶﻼﹶﻡِ ﻟِﻮﻗﹸﻮﻉِ
)(1
ﺃﹶﻭ ﹶﻏﻴﺮِ ﺫﹶﻟِﻚ. ﺍﻟﹾﺨﻮﺽِ ﻓِﻴﻬﺎ ،ﻭﺍﻻﻣﺘِﺤﺎﻥِ ﻋﻠﹶﻰ ﺧﻠﹾﻖِ ﺍﻟﹾﻘﹸﺮﺁﻥِ
ﺼﺤِﻴﺢِ ﻭﺍﻟﹾﺒﺎ ِﻃﻞِ .ﻭﺃﹶﻣﺎ ﺍﻟﺜﱠﺎﻧِﻲ ﻓﹶ ﻼﹶ
ﺛﹸ ﻢ ﺇِ ﱠﻥ ﺍﻟﹾﻘِﺴﻢ ﺍﻷَ ﻭﻝﹶ ﻣِﻦ ﺍﻟﹾ ﺨﻤﺴﺔِ ﺃﹶﹾﺛﺒﺘﻪ ﺍﻟﹾﻤﺘﻜﹶﻠِّﻤﻮﻥﹶ ﻟِﻼِﻧﺘِﻔﹶﺎﻉِ ﻭﺍ ِﻻﺗِّﺴﺎﻉِ ،ﻭﻧﺒﻬﻮﺍ ﻓِﻴﻪِ ﻋﻠﹶﻰ ﺍﻟ
)(2
ﻭﻻﹶ ﻗﺪﻣﺎﺀ ﻭﻻﹶ ﻋِ ﱠﻠﺔﹶ ﻭﻻﹶ ﻣﻌ ﻠﹸﻮﻝﹶ .ﻭﺃﹶﻣﺎ ﺍﻟﺜﱠﺎﻟِﺚﹸ ﻓﹶﻬﻮ ﺍﻟﹾﻤﻘﹾﺼﻮﺩ ،ﻭﺃﹶﺛﹾﺒﺘﻮﻩ ﺣﺎﺻِﻞﹶ ﻟﹶﻪِ ،ﺇﺫِ ﺍﻟﹾﻌﺎﻟﹶﻢ ﻛﹸﻠﱡﻪ ﻋِﻨﺪﻧﺎ ﺣﺎﺩِﺙﹲ ﻭﻻﹶ ﻫﻴﻮ ﻻﹶﺀَ
ﺨﺘﺎﺭﺍﹰ ،ﺇِﻟﹶﻰ ﹶﻏ ﻴﺮِ ﺫﹶﻟِﻚ ،ﻻﹶ ﻋﻠﹶﻰ ﻣﺎ ﻳﻌﺘﻘِﺪﻩ ﺍﻟﹾﻔﹶﻠﹾﺴﻔِﻴﻮﻥﹶ ﺃﹶﺑﻌﺪﻫﻢ
ﺼﺤِﻴﺢِ ﻣِﻦ ﻛﹶﻮﻧِﻪِ ﺗﻌﺎﻟﹶﻰ ﻭﺍﺟِﺐ ﺍﻟﹾﻮ ﺟﻮﺩِ ،ﻓﹶﺎﻋِﻼﹰ ،ﻣ
ﻋﻠﹶﻰ ﺍﻟﹾﻮﺟﻪِ ﺍﻟ
ﺍﻟ ﱠﻠﻪ.
ﻭﺃﹶﻣﺎ ﺍﻟﺮﺍﺑِﻊ ﻓﹶﻼﹶ ﺣﺎﺻِﻞﹶ ﻟﹶﻪ ﺃﹶﻳﻀﺎﹰ ﻋِﻨﺪ ﺍﻟﹾﺠﻤﻬﻮﺭِ ﻷَ ﱠﻥ ﺍﻟﹾﻤﺠ ﺮﺩ ﺇِﻥﹾ ﺃﹸﺭِﻳﺪ ﺑِﻪِ ﺍﻟﹾﺤﺎﺩِﺙﹸ ﺍﻟﺰﺍﺋِﺪ ﻋﻠﹶﻰ ﺍﻟﹾﺠﻮﻫﺮِ ﻭﺍﻟﹾﻌﺮﺽِ ﻓﹶﻼﹶ ﻳﺜﹾﺒِﺘﻪ
)ﺃ( )(3
ﻓﹶﻬِﻲ ﺑﺎﻃِﻠﹶﺔﹲ ﺑِﺎﺗِّﻔﹶﺎﻕٍ ،ﻣﺎ ﺧﻼﹶ ﺍﻟﹾﻮﺍﺟِﺐ ﺍﻟﹾﺤﻖِّ ﺗﻌﺎﻟﹶﻰ ،ﻭﻻﹶ ﻧﺴﻤِّﻴﻪِ ﺍﻟﹾﺠﻤﻬﻮﺭ ﻣِﻦ ﺍ ﻟﹾﻤﺘﻜﹶﻠِّﻤِـﲔ .ﻭﺇِﻥﹾ ﺃﹸﺭِﻳﺪ ﺑِﻪِ ﺍﻟﹾﻌﻘﹸﻮ ﻝﹶ ﺍﻟﹾﻌﺸﺮﺓﹶ
ﻋﻘﹾﻼﹰ ِﺇﺫﹾ ﺃﹶﺳﻤﺎ ﺅﻩ ﺗﻮﻗِﻴﻔِﻴﺔﹲ.
)ﺏ ( )( 4
ﻋﻠﹶﻰ ﺴﻤﻌِﻴﺎﺕِ .ﻭﺍﻟﹾﻤﻌﺎﺩ ﻋِﻨﺪﻧﺎ ﺟِﺴﻤﺎﻧِﻲ ﻓﹶﻘﹶﻂﱡ ،ﺃﹶﻭ ﺟِﺴﻤﺎﻧِﻲ ﻭﺭﻭﺣﺎﻧِﻲ
ﻭﺃﹶﻣﺎ ﺍﻟﹾﺨﺎﻣِﺲ ﻓﹶﻬﻮ ﺩﺍﺧِﻞﹲ ﻓِﻲ ﻣﺒﺎ ﺣِﺚِ ﺍﻟ
ﻂ ﻛﹶﻤﺎ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﺃﹶﺿ ﱠﻠﻬﻢ ﺍﻟ ﱠﻠﻪ.
ﺨﻼﹶﻑِ ﻓِﻲ ﺑﻘﹶﺎﺀِ ﺍﻟﺮﻭﺡِ ،ﻻﹶ ﺭﻭﺣﺎﻧِﻲ ﻓﹶﻘﹶ ﱡ
ﺍﻟﹾ ِ
)(5
ﻻﹶ ﻳﺘﻤ ﻴﺰ ﻋﻦِ ﺍﻟﹾﻔﹶﻠﹾﺴﻔﹶ ﺔِ ﺸﻴﺦ ﺳﻌﺪ ﺍﻟﺪِّﻳﻦِ
ﻭ ﹶﻗﺪ ﺯﺍﺩ ﻓِﻴﻪِ ﺍﻟﹾﻤﺘﺄﹶﺧِّﺮﻭﻥﹶ ﻛﹶﺜِﲑﺍﹰ ﻣِﻦ ﺍﻟِﺮﻳﺎﺿِﻴﺎﺕِ ﻭﺍﻟ ﱠﻄﺒِﻴﻌِﻴﺎﺕِ ،ﺣﺘﻰ ﻛﹶﺎﺩ ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺍﻟ
ﺴﻤﻌِﻴﺎﺕِ .ﻭﺣﺪﻭﺩ ﺍﻟﹾﻜﹶﻼﹶﻡِ ﻣﻌﺮﻭﻓﹶﺔﹲ ﻻﹶ ﺣﺎﺟﺔﹶ ﺇِﻟﹶﻰ ﺍﻟﺘﻄﹾﻮِﻳﻞِ ﺑِﻬﺎ .ﻭﺇِﻥﹾ ﻛﹶﺎ ﻥﹶ ﺍﻟﹾﺒﺤﺚﹸ ﻓِﻴﻪِ ﻋﻤﺎ ﺗﺠ ﺮﺩ
ﺍﻷُﻭﻟﹶﻰ ﻟﹶﻮﻻﹶ ﺍﺷﺘِﻤﺎﻟﹸﻪ ﻋﻠﹶﻰ ﺍﻟ
ﺻﺔﹰ ،ﻭﻫﻮ ﺍﻟﹾﻌِﻠﹾﻢ ﺍﻟِﺮﻳﺎﺿِﻲ ﻛﹶﻤﺎ ﻣ ﺮ ﺍﻟﺘﻨﺒِﻴﻪ ﻋﻠﹶﻴﻪِ .ﻭﺃﹶﻧﻮﺍﻋﻪ ﺃﹶﺭﺑﻌﺔﹲ :ﺍﻟﹾﻬ ﻨﺪﺳﺔﹸ ،ﻭﺍﻟﹾﺤِﺴﺎﺏ ، ﻭﺍﻟﹾﻬﻴﺌﹶﺔﹸ،
ﻋﻦِ ﺍﻟﹾﻤﺎ ﺩﺓِ ﻓِﻲ ﺍﻟﺬِّﻫﻦِ ﺧﺎ
ﻭﻋِﻠﹾﻢ ﺍﻷَﺻﻮﺍﺕِ ﻭﺍﻟﻨﻐﻤﺎﺕِ.
] ﻋِﻠﹾ ﻡ ﺍﻟﹾﻬﻨﹾﺩﺴﺔِ [
)ﺕ(
ﺃﹶﻣﺎ ﺍﻟﹾﻬﻨﺪﺳﺔﹸ ﻓﹶﻬِﻲ ﺍﻟﹾﻌِﻠﹾﻢ ﺍﻟﹾﺒﺎﺣِﺚﹸ ﻋﻦِ ﺍﻟﹾﻤِﻘﹾﺪﺍﺭِ ،ﺃﹶﻋﻨِﻲ ﺍﻟﹾﻜﹶ ﻢ ﺍﻟﹾﻤﺘﺼِﻞﹶ ﺍﻟﹾﻘﹶﺎ ﺭ ﺍﻟﺬﱠﺍﺕِ ،ﻭﻣﺎ ﺩﺗﻪ ﺍﻟﻨﻘﹾﻄﹶﺔﹸ ﻭﻫِﻲ ﺷﻲﺀٌ ﻻﹶ ﻳﻨﻘﹶﺴِﻢ
)(6
ﻓِﻲ ﺍﻟﻄﱠﺒِﻴﻌِﻴﺎﺕِ. ﻛﹶﺎﻟﹾﺠﻮﻫﺮِ ﺍﻟﹾﻔﹶﺮﺩِ
ﺏ -ﻓﻲ " ﺃ " :ﺃﻭ ،ﻭﻗﺩ ﻭﻀﻌﺕ ﺍﻟﻔﺘﺤﺔ ﻋﻠﻰ ﺍﻟﻭﺍﻭ ﻟﺘﻔﻴﺩ ﺍﻟﻌﻁﻑ ﻜﻤﺎ ﻓﻲ "ﺏ" ﻭ "ﺝ". ﺃ" -ﺝ " :ﻓﻬﻭ ﺒﺎﻁل
ﺕ -ﺠﺯﺀ ﻤﻥ ﺍﻟﻜﻠﻤﺔ ﻏﻴﺭ ﻭﺍﻀﺢ .ﻭﺍﻟﺘﺼﺤﻴﺢ ﻤﻥ " ﺏ".
-1ﻗﺎل ﺒﻬﺫﻩ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻟﻤﻌﺘﺯﻟﺔ ﻭﺍﻟﺠﻬﻤﻴﺔ .ﻭﻫﻲ ﺃﻥ ﺍﻟﻘﺭﺁﻥ ﻤﺨﻠﻭﻕ ﻤﻥ ﻤﺨﻠﻭﻗﺎﺕ ﺍﷲ ﺘﻌﺎﻟﻰ ،ﻭﻟﻴﺱ ﻤﻥ ﺼﻔﺎﺘﻪ .ﺍﻨﻅﺭ:
ﻁﺒﻘﺎﺕ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺍﻟﻜﺒﺭﻯ .220-205/1ﺘﻤﻬﻴﺩ ﺍﻷﻭﺍﺌل .284-268ﺍﻟﻔﺼل ،ﻓﻲ ﺍﻟﻤﻠل ﻭﺍﻷﻫﻭﺍﺀ ﻭﺍﻟﻨﺤل .15-4 /3
-2ﻜل ﺠﺴﻡ ﻫﻭ ﺍﻟﺤﺎﻤل ﻟﺼﻭﺭﺘﻪ ﻜﺎﻟﺨﺸﺏ ﻟﻠﺴﺭﻴﺭ ﻭﺍﻟﺒﺎﺏ ..،ﻭﻴﻘﺼﺩ ﺒﻪ ﻁﻴﻨﺔ ﺍﻟﻌﺎﻟﻡ ﺃﻱ ﺠﺴﻡ ﺍﻟﻔﻠﻙ ﺍﻷﻋﻠﻰ ﻭﻤﺎ
ﻴﺤﻭﻴﻪ ﻤﻥ ﺍﻷﻓﻼﻙ ﻭﺍﻟﻜﻭﺍﻜﺏ ،ﺜﻡ ﺍﻟﻌﻨﺎﺼﺭ ﺍﻷﺭﺒﻌﺔ ،ﻭﻤﺎ ﻴﺘﺭﻜﺏ ﻤﻨﻬﺎ .ﺍﻨﻅﺭ :ﻤﻔﺎﺘﻴﺢ ﺍﻟﻌﻠﻭﻡ .131
-3ﻟﻡ ﺃﻗﻑ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﻤﺼﻁﻠﺢ.
-4ﺍﻟﻬﺎﻤﺵ ،3ﺹ.14
-5ﺴﻌﺩ ﺍﻟﺩﻴﻥ ﻤﺴﻌﻭﺩ ﺒﻥ ﻋﻤﺭ ﺍﻟﺘﻔﺘﺎﺯﺍﻨﻲ )793ﻫـ( ،ﻤﻥ ﺃﺌﻤﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻭﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﻤﻨﻁﻕ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻟﺩﺭﺭ ﺍﻟﻜﺎﻤﻨﺔ
.119/5ﺒﻐﻴﺔ ﺍﻟﻭﻋﺎﺓ .285/2ﺸﺫﺭﺍﺕ ﺍﻟﺫﻫﺏ .321-319/6ﺍﻷﻋﻼﻡ .219/7
-6ﺍﻟﺠﻭﻫﺭ ﺍﻟﺫﻱ ﻻ ﻴﻘﺒل ﺍﻟﺘﺠﺯﺅ ﻻ ﺒﺎﻟﻔﻌل ﻭﻻ ﺒﺎﻟﻘﻭﺓ .ﻭﻴﻘﺎﺒﻠﻪ ﺍﻟﺠﻭﻫﺭ ﺍﻟﻤﺭﻜﺏ )ﺍﻟﺠﺴﻡ( .ﺍﻟﻤﺒﻴﻥ .111
16
ﻓﹶﺈِﺫﹶﺍ ﺍﺟﺘﻤﻌﺖِ ﺍﻟﻨﻘﹶﻂﹸ ﻭﻛﹶﺎﻧﺖ ﺑِﺤﻴﺚﹸ ﺗﻘﹾﺒﻞﹸ ﺍﻟﹾﻘِﺴﻤﺔﹶ ﺃﹶﻱ ﺍﻟﹾﻮﻫﻤِﻴﺔﹶ ﻓِﻲ ﺟِﻬﺔٍ ﻭﺍﺣِﺪﺓٍ ﺳﻤِّ ﻴﺖ ﺧ ﹼﻄﺎﹰ ،ﺃﹶﻭ ﻓِﻲ ﺟِﻬﺘﻴﻦِ ﺳﻤِّﻴﺖ ﺳﻄﹾﺤﺎﹰ،
)ﺃ()(1
،ﻭﻫﻮ ﻣﺠﻤﻮﻉ ﺍﻟﻄﱡﻮﻝِ ﻭﺍﻟﹾﻌﺮﺽِ ﻭﺍﻟﹾﻌﻤﻖِ. ﺃﹶﻭ ﻓِﻲ ﹶﺛﻼﹶﺙٍ ﺳﻤِّﻴﺖ ﺟِﺴﻤﺎﹰ ﺗﻌﻠِﻴﻤِﻴﺎﹰ
ﻭﺍﻟﻄﱡﻮﻝﹸ ﻫﻮ ﺍﻻِﻣ ﺘِﺪﺍﺩ ﺍﻟﹾﻤﻔﹾﺮﻭﺽ ﺃﹶ ﻭﻻﹰ ،ﻭﺍﻟﹾﻌﺮﺽ ﻫﻮ ﺍﻻِﻣﺘِﺪﺍﺩ ﺍﻟﹾﻤﻔﹾﺮﻭﺽ ﺛﹶﺎﻧِﻴﺎﹰ ،ﻭﺍﻟﹾﻌﻤﻖ ﻫﻮ ﺍﻻِﻣﺘِﺪﺍﺩ ﺍﻟﹾﻤﻔﹾﺮﻭﺽ ﺛﹶﺎﻟِﺜﺎﹰ .ﻭﻳﻘﹶﻊ
ﺑﺤﺚﹸ ﺍﻟﹾﻬﻨﺪﺳﺔِ ﻓِﻲ ﻫﺬﹶﺍ ﺍﻟﹾﻤﻨﺤﻰ ﺑِﺎﻋﺘِﺒﺎﺭِ ﺍﻟﹾﺨﻄﹸﻮﻁِ ﻭﺍﻟ ﺪﻭﺍﺋِﺮِ ﻭﺍﻷَﺷ ﻜﹶﺎﻝِ ﻭﻣﺎ ﻳﺘﻌ ﱠﻠﻖ ﺑِﺬﹶﻟِﻚ ،ﻭﻓِﻴﻪِ ﺃﹶﻧﻮﺍﻉ ﻣﺒﺴﻮﻃﹶﺔﹲ ﻓِﻲ ﻣﺤﻠِّﻬﺎ.
] ﻋِﻠﹾ ﻡ ﺍﻟﹾﺤِﺴﺎﺏِ [
ﺼﺤِﻴﺢِ ﻭﺍﻟﹾﻜﹶﺴﺮِ ،ﻭ ﹶﻏﻴﺮِ ﺫﹶﻟِﻚ) ﻭﻣﺎ
ﻭﺃﹶﻣﺎ ﺍﻟﹾﺤِﺴﺎﺏ ﻓﹶﻬﻮ ﺍﻟﹾﻌِﻠﹾﻢ ﺍﻟﹾﺒﺎﺣِﺚﹸ ﻋﻦِ ﺍﻟﹾﻌﺪﺩِ ﻣِﻦ ﺣﻴﺚﹸ ﺍﻧﻘِﺴﺎﻣﻪِ ﺇﻟﹶﻰ ﺍﻟ ﺰﻭﺝِ ﻭﺍﻟﹾﻔﹶﺮﺩِ ،ﻭﺍﻟ
)ﺏ(
.ﻭﻳﺸﺘﻤِﻞﹸ ﺃﹶﻳﻀﺎﹰ ﻋﻠﹶﻰ ﺃﹶ ﻧﻮﺍﻉٍ ﻣﺒﺴﻮ ﹶﻃﺔٍ ﻓِﻲ ﻣﺤﻠِّﻬﺎ. ﻀﺮﺏِ ،ﻭﺍﻟﹾﻘِﺴﻤﺔِ ،ﻭﻧﺤﻮِ ﺫﹶﻟِﻚ(
ﻳﻌﺘﺮِﻳﻪِ ﻣِﻦ ﺍﻷَﺣﻮﺍﻝِ ﻛﹶﺎﻟﹾﺠﻤﻊِ ،ﻭﺍﻟ
] ﻋِﻠﹾ ﻡ ﺍﻟﹾﻬﻴﺌَﺔِ [
)ﺏ (
ﺍﻟﹾﻌِﻠﹾﻢ ﺍﻟﹾﺒﺎﺣِﺚﹸ ﻋﻦِ ﺍﻷَ ﺟﺮﺍﻡِ ﺍﻟﹾﺒﺴِﻴﻄﹶﺔِ ﻓﹶﻠﹶﻜِﻴﺔﹰ ﺃﹶﻭ ﻋﻨﺼﺮِﻳﺔﹰ ﻣِﻦ ﺣ ﻴﺚﹸ ﺍﻟﹾﻜﹶﻢ ﻭﺍﻟﹾﻜﹶﻴ ﻒ ﻭﺍﻟﹾﺤﺮﻛﹶﺔﹸ ﻭﺍﻟﺴﻜﹸﻮﻥﹸ، ﻭﺃﹶﻣﺎ ﺍﻟﹾﻬﻴﺌﹶﺔﹸ ﻓﹶﻬِﻲ
ﻭ ﹶﻏﻴﺮ ﺫﹶﻟِﻚ .ﻭﻳﺸﺘﻤِﻞﹸ ﺑِﺎﻋﺘِﺒﺎﺭِ ﻣﺎ ﻓِﻴﻪِ ﻣِﻦ ﺍﻟﻨ ﹶﻈﺮِ ﻓِﻲ ﺍﻟﹾﻜﹶﻮﺍ ﻛِﺐِ ﻭﺗﺴﻴِﲑِﻫﺎ ،ﻭﺍﻷَﺭﺽِ ﻭﻣﻌﻤﻮﺭِﻫﺎ ،ﻭﺍﻟ ﺰﻣﺎﻥِ ﻭﺃﹶﺣﻮﺍﻟِﻪِ ،ﻭ ﹶﻏﻴﺮِ ﺫﹶﻟِﻚ
)ﺕ(
ﻣﺒﺴﻮﻃﹶﺔٍ ﻓِﻲ ﻣﺤﻠِّﻬﺎ. ﻋﻠﹶﻰ ﺃﹶﻧﻮﺍﻉٍ
] ﻋِﻠﹾ ﻡ ﺍﻟﻨﱠﻐﹶﻡِ [
ﺼﻮﺕِ ﻣِﻦ ﺣﻴﺚﹸ ﺗﺮﻛﱡ ﺒﻪ ﻣﻨﺎﺳِﺒﺎﹰ ﻣﺴﺘﻠﹶﺬﹼﺍﹰ ،ﻭﺗﻘﹾﺪِﻳﺮ ﺍﻹِﻳﻘﹶﺎ ﻉِ ﻋﻠﹶﻰ ﺍﻵﻻﹶﺕِ ﺍﻟﹾﻤﺨﺼﻮﺻﺔِ
ﻭﺃﹶﻣﺎ ﻋِﻠﹾﻢ ﺍﻟﻨ ﻐﻢِ ﻓﹶﻬﻮ ﺍﻟﹾﻌِﻠﹾﻢ ﺍﻟﹾﺒﺎ ﺣِﺚﹸ ﻋﻦِ ﺍﻟ
)ﺙ(
ﺑِﻪِ .ﻭﻳﺸﺘﻤِﻞﹸ ﺃﹶﻳﻀﺎﹰ ﻋﻠﹶﻰ ﺃﹶﻧﻮﺍﻉٍ ﻣ ﺒﺴﻮ ﹶﻃﺔٍ ﻓِﻲ ﻣﺤﻠِّﻬﺎ.
] ﺍﻟﹾﻌِﻠﹾ ﻡ ﺍﻟﻁﱠﺒِﻴﻌِﻲ ﻭﺃَﻨﹾﻭﺍ ﻋ ﻪ [
ﻱ ﻣِﻦ ﺣﻴﺚﹸ ﻣﺎ ﻳﻌﺘﻮِﺭﻩ ﻣِﻦ ﺍﻟﺘ ﻐﻴﺮﺍﺕِ ﻛﹶﻤﺎﹰ ﻭﻛﹶﻴﻔﺎﹰ ،ﻓﹶﻬﻮ ﺍﻟﹾﻌِﻠﹾﻢ ﺍﻟ ﱠﻄﺒِﻴﻌِﻲ .ﻭﻳﺸﺘﻤِﻞﹸ
ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻣﻮﺿﻮﻋﻪ ﺍﻟﹾﺠِﺴﻢ ﺍﻟﻄﱠﺒِﻴﻌِ ﻲ ﺃﹶﻱ ﺍﻟﹾﻤﺎﺩِّ
)ﺡ( ) ﺝ(
ﺴﻤﺎﻭﺍﺕِ ،ﻭﺍﻟﹾﻌﻨﺎﺻِﺮِ ،ﻭﺍﻵﺛﹶﺎﺭِ ﺍﻟﹾﻌﻠﹾﻮِﻳﺔِ ،ﻭﺍﻟﹾﻜﹶﻮﻥِ ،
ﺃﹶﻳﻀﺎﹰ ﻋﻠﹶﻰ ﺃﹶﻧﻮﺍﻉٍ ،ﻷَﻧﻪ ﻳﻘﹶﻊ ﻓِﻴﻪِ ﺍﻟﹾﺒﺤﺚﹸ ﻋﻦِ ﺍﻟﹾﻤﻮﺍﺩِّ ﻋﻤﻮﻣﺎﹰ ،ﻭﻋﻦِ ﺍﻟ
ﻭﺍﻟﹾﻔﹶﺴﺎﺩِ ،ﻭﺍﻟﹾﻤﻌﺎﺩِﻥِ ،ﻭﺍﻟﻨﺒﺎﺕِ ،ﻭﺍﻟﹾﺤ ﻴﻮﺍﻥِ ،ﻭﻓِﻲ ﺍﻟﻨﻔﹾﺲِ ﻭﻗِﻮﺍﻫﺎ ،ﻭﻣﺎ ﺗﺴﺘﺘﺒِﻊ ﻣِ ﻦ ﺍﻻﻧﻔِﻌﺎ ﹶﻻﺕِ .ﻓﹶﻘﹶﺪ ﻳﻜﹸﻮ ﻥﹸ ﺫﹶﻟِﻚ ﻓِﻲ ﻋﻤﻮ ﻡِ
)(2 )ﺙ( ) ﺥ(
ﺍﻟ ﱠﻄﻠﹾﺴﻤﺎﺕِ ، ﺍﻟﹾﺠِﺴﻢِ ،ﻭﻫﻮ ﻋِﻠﹾﻢ ﺍﻟﺴِّﺤﺮِ ،ﻭﻋِﻠﹾﻢ
ﺕ -ﺠﺯﺀ ﻤﻥ ﺍﻟﻜﻠﻤﺔ ﻋﻠﻴﻪ ﺃﺜﺭ ﺍﻟﻤﺩﺍﺩ .ﺍﻟﺘﺼﺤﻴﺢ ﻤﻥ" ﺏ". ﺏ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ". ﺃ" -ﺝ " :ﺘﻌﻠﻴﻤﺎ.
ﺥ" -ﺏ" :ﺍﻟﺠﺴﻴﻡ ﺡ" -ﺝ" :ﺍﻟﻤﻜﻭﻥ ﺝ" -ﺏ " :ﺍﻟﻤﺭﺍﺩ ﺙ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺏ".
-1ﻋﺒﺎﺭﺓ ﻋﻥ ﺒﻌﺩ ﻗﺎﺒل ﻟﻠﺘﺠﺯﺌﺔ ﻓﻲ ﺜﻼﺙ ﺠﻬﺎﺕ ﻤﺘﻘﺎﻁﻌﺔ ﻋﻠﻰ ﺤ ﺩ ﻭﺍﺤﺩ ﺘﻘﺎﻁﻌﺎ ﻗﺎﺌﻤﺎ )ﺯﺍﻭﻴﺔ ﻗﺎﺌﻤﺔ( .ﺍﻟﻤﺒﻴﻥ .113
-2ﻋﻠﻡ ﻴﻌﺭﻑ ﺒﻪ ﻜﻴﻔﻴﺔ ﺘﻤﺯﻴﺞ ﺍﻟﻘﻭﻯ ﺍﻟﻌﺎﻟﻴﺔ ﺍﻟﻔﻌﺎﻟﺔ ﺒﺎﻟﻘﻭﻯ ﺍﻟﺴﺎﻓﻠﺔ ﺍﻟﻤﻨﻔﻌﻠﺔ ،ﻟﺘﺤﺩﺙ ﻋﻥ ﺫﻟﻙ ﺁﺜﺎﺭ ﻏﺭﻴﺒﺔ ﻓﻲ ﻋﺎﻟﻡ ﺍﻟﻜﻭﻥ
ﻭﺍﻟﻔﺴﺎﺩ .ﺍﻨﻅﺭ :ﻤﻔﺘﺎﺡ ﺍﻟﺴﻌﺎﺩﺓ ،316/1ﺍﻟﻘﺎﻨﻭﻥ ،163ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .1115-1114/2
17
)(1
ﻭﻋِﻠﹾﻢ ﺍﻟﺴِّﻴﻤﻴﺎﺀِ ،ﻭﺗﻔﹾﺼِﻴﻞﹸ ﺫﹶﻟِﻚ ﻳﻄِﻴﻞﹸ.
)ﺃ(
ﻭ ﹶﻗﺪ ﻳﻜﹸﻮﻥﹸ ﻓِﻲ ﺍﻟﹾﻤﺮ ﱠﻛﺒﺎﺕِ ﺍﻟﹾﺠﺎﻣِﺪﺓِ ﻭﻫﻮ ﻋِﻠﹾﻢ ﺍﻟﹾﻜِﻴﻤﻴﺎﺀِ؛ ﺃﹶﻭ ﻓِﻲ ﺧﺼﻮﺹِ ﺍﻟﻨﺎﺣِﻴﺔِ ﹶﻏﻴﺮِ ﺍﻟﹾﺤﺴﺎﺳﺔِ ﻭﻫﻮ ﻋِﻠﹾﻢ ﺍﻟﹾﻔِﻼﹶﺣﺔِ؛ ﺃﹶﻭ ﻓِﻲ
)ﺏ(
ﺧﺼﻮﺹِ ﺍﻟﻨﺎ ِﻃﻖِ ،ﻓﹶﺈِﻥﹾ ] ﻛﹶﺎﻥﹶ ﺤﺔِ ﺃﹶﻭِ ﺇﻋﺎﺩﺗِﻬﺎ ﻭﻫﻮ ﻋِﻠﹾﻢ ﺍﻟﹾﺒﻴ ﹶﻄﺮﺓِ؛ ﺃﹶﻭ ﻓِﻲ
ﺧﺼﻮﺹِ ﺍﻟﹾﺤﻴﻮﺍﻥِ ﻏﹶﻴﺮِ ﺍﻟﻨﺎﻃِﻖِ ﺑِﺎﻋﺘِﺒﺎﺭِ ﺣِﻔﹾﻆِ ﺍﻟﺼِّ
)ﺙ( ) ﺕ(
ﻧﻔﹾﺴِﻪِ ﻣِﻦ ﺷﺠﺎﻋﺔٍ ﺃﹶﻭ ﺳﻤﺎﺣﺔٍ ﺃﹶﻭ ﺿِﺪِّﻫﺎ ﻣﺜﹶﻼﹰ ،ﻓﹶﻬﻮ ﻋِﻠﹾﻢ ﺍﻟﹾﻔِﺮﺍﺳﺔِ ﻧﻈﹶﺮﺍﹰ ﻓِﻲ ﺍﻻِﺳﺘِﺪ ﹶﻻ ﻝِ ﺑِﻈﹶﺎﻫِﺮِﻩِ ﻋﻠﹶﻰ ﺻِﻔﹶﺎﺕِ [
)(2
ﺍﻟﹾﺤﻜﻤﻴﺔِ .ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻧ ﻈﹶﺮﺍﹰ ﻓِﻲ ﻣﺸﺎﻫﺪﺍﺕِ ﺍﻟﻨﻔﹾﺲِ ﺣﺎﻝﹶ ﺗﻔﹶ ﺮ ِﻏﻬﺎ ﺑِﺎﻟﻨﻮﻡِ ﻓﹶﻬﻮ ﻋِﻠﹾﻢ ﺗﻌﺒِﲑِ ﺍﻟﺮﺅﻳﺎ .ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻧ ﻈﹶﺮﺍﹰ ﻓِﻲ ﺣِﻔﹾﻆِ
ﺤﺔِ ﺃﹶﻭ ﺍﺳﺘِﻌﺎﺩﺗِﻬﺎ ﺑِﺪﻓﹾﻊِ ﺍﻟﹾﻤﺮﺽِ ،ﻓﹶﻬﻮ ﻋِﻠﹾﻢ ﺍﻟ ﻄِّﺐِّ .ﻓﹶﻬﺬِﻩِ ﻓﹸﻨﻮﻥﹲ ﻣِﻦ ﺍﻟﹾﻌِﻠﹾﻢِ ﺍﻟﻄﱠﺒِﻴﻌِﻲِّ ﻭﻫِﻲ ﻣﺄﹾﺧﻮﺫﹶﺓﹲ ﻓِﻲ ﺍﻟﹾﻤِ ﱠﻠﺔِ ،ﻭﻟِﺬﹶﺍ ﻧﺒﻬﻨﺎ
ﺍﻟﺼِّ
ﻋﻠﹶﻴﻬﺎ.
ﻭﺍﻋﻠﹶﻢ ﺃﹶ ﱠﻥ ﺍﻟﹾﻌِﻠﹾﻢ ﺍﻟ ﱠﻄﺒِﻴﻌِ ﻲ ﺇِﺫﹶﺍ ﺃﹸﺿِﻴﻒ ﺇِﻟﹶﻰ ﺍﻟِﺮﻳﺎﺿِﻲِّ ﻳﺴﻤﻰ ﺍﻟﹾﻔﹶﻠﹾﺴﻔﹶﺔﹶ ﺍﻟﺜﱠﺎﻧِﻴﺔﹶ ،ﻛﹶﻤﺎ ﺃﹶ ﱠﻥ ﺍﻹِﻟﹶﻬِ ﻲ ﻫﻮ ﺍﻟﹾﻔﹶﻠﹾﺴﻔﹶﺔﹸ ﺍﻷُﻭﻟﹶﻰ .ﻭﺇِﺫﹶﺍ ﺃﹸﺿِﻴﻔﹶﺖِ
)ﺝ(
ﻟِﻠﺼِّﺒﻴﺎﻥِ ﺃﹶ ﻭﻻﹰ ﻟِﻴﺘﻌ ﱠﻠﻤﻮﻫﺎ ﻓﹶ ﻴﺮﺗﺎﺿﻮﺍِ ،ﺇﺫﹾ ﻳﻜﹾﻔِﻲ ﻓِﻴﻬﺎ ﺍﻟﹾﻬﻨﺪﺳﺔﹸ ﻭﺍﻟﹾﺤِﺴﺎﺏ ﻭﺍﻟﹾﻬﻴﺌﹶﺔﹸ ﺇِﻟﹶﻰ ﺍﻟﹾﻤﻨﻄِﻖِ ﻓﹶﻬِ ﻲ ﺍﻟﺘﻌﺎﻟِﻴﻢ ،ﻭﻛﹶﹶﺄﻧﻬﺎ ﺗﻠﹶ ﱠﻘﻦ
) ﺡ(
ﺣﺎﺟﺔٍ ﺇِﻟﹶﻰ ﺗﺠﺮِﻳﺐٍ ﻭﻻﹶ ﻣﺸﺎﻫﺪﺓٍ ﻭﻻﹶ ﻧﻘﹾْﻞٍ .ﻓﹶﻬﺬِﻩِ ﻋﻠﹸﻮﻡ ﺍﻷَﻗﹾﺪﻣِﲔ ﻋﻠﹶﻰ ﺍﻹِﺟﻤﺎﻝِ ﺃﹶﺧﺬﹶ ﺍﻟﹾﻤِﻠِّﻴﻮﻥﹶ ﻣِﻨﻬﺎ ﻋﻠﹶﻰ ﻣﺤﺾ ﺍﻟﹾﻌﻘﹾﻞِ ﺑِﻼﹶ
)( 3 ) ﺥ(
ﺍﻟﻄِّﺐِّ ﻭﺍﻟﺘﻌﺒِﲑِ ﻭﻣﺎ ﻳﺤﺘﺎﺝِ ﺇﻟﹶﻴﻪِ ﻣِﻦ ﻋِﻠﹾﻢِ ﺍﻟﹾﻬﻴﺌﹶﺔِ ﺍﻟﹾﻌﻤﻮﻡِ ﻣﺎ ﻋ ﻤﺖ ﻣﻨﻔﹶﻌﺘﻪ ﻭﻋ ﹸﻈﻤﺖ ﻛﹶﺎﻹِﻟﹶﻬِﻲِّ ﻭﺍﻟﹾﻤﻨِ ﻄﻖِ ﻭﺍﻟﹾﺤِﺴﺎﺏِ ﺃﹶﻭِ
ﻭﻧﺤﻮِ ﺫﹶﻟِﻚ ﻣِﻦ ﺍ ﻟﹾﻤﻬِﻢِّ .ﻭﻛﹶﺜِﲑ ﻣِﻨﻬﺎ ﻣﺘﺮﻭﻙ ﺍﻟﹾﻴﻮﻡ ﺇِﻻﱠ ﻓِﻲ ﺧﺼﻮﺹٍ ،ﺇِﻣﺎ ﻟِﻌﺪﻡِ ﺍﻟﹾﺤﺎﺟﺔِ ﺇِﻟﹶﻴﻪِ ﺃﹶﻭ ﻟِﻘﹸﺼﻮﺭِ ﺍﻟﹾﻬِﻤﻢِ ﻋﻨﻪ.
] ﻋِﻠﹾ ﻡ ﺍﻟﻨﱠﺎﻤﻭﺱِ ﺍﻷَﻋﻅﹶﻡِ ﺃَﻭ ﺍﻟﺴِّﻴﺎﺴﺔﹸ ﺍﻟﺴﻤﺎﻭِﻴﺔﹸ [
ﺴﻤﺎﻭِﻳ ﺔﹶ
ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻣﻮﺿﻮﻋﻪ ﺍﻟﹾﻜﹸﺘﺐ ﺍﻹِﻟﹶﻬِﻴﺔﹶ ﺍﻟﹾﻤﻨ ﺰﻟﹶﺔﹶ ﻋﻠﹶﻰ ﺍ َﻷﻧﺒِﻴﺎﺀِ ،ﻓﹶﻬﻮ ﻋِﻠﹾﻢ ﺍﻟﻨﺎﻣﻮﺱِ ﺍ َﻷﻋﻈﹶﻢِ ،ﻭﻳﺴﻤﻰ ﺍﻟﺴِّﻴﺎﺳﺔﹶ ﺍﻟ
)ﺩ(
ﻓِﻲ ﺧﺼﻮﺹِ ﻧﺒِﻴِّﻨﺎ ﻣﺤ ﻤﺪٍ ﺻﻠﱠﻰ ﺍﻟ ﱠﻠﻪ ﻋﻠﹶﻴﻪِ ﻭﺳ ﱠﻠﻢ ﻭﻣﺎ ﻧﺰﻝ َﻋﻠﹶﻴ ﻪِ ﻭﺍﻟﹾﻤﺼﺎﻟِﺢ ﺍﻟﹾﻌﺎ ﻣﺔﹶ ،ﻭﻫﻮ ﺃﹶﺣﻜﹶﺎﻡ ﺍﻟﹾﻮﺣﻲِ ﻭﺍﻟﻨﺒﻮﺀَﺓِ .ﻭﻟﹾﻨﻨ ﹸﻈﺮ
)ﺫ(
ﻣِﻦ ﺍﻟﹾﻮﺣﻲِ ،ﻭﻣﺎ ﺻﺪﺭ ﻋﻨﻪ ﻣِﻦ ﺣﻜﹾﻢٍ ﻭﺣِﻜﹾﻤﺔٍ ،ﻓﹶﻨﻘﹸﻮ ﻝﹸ:
] ﻋﻠﹸﻭ ﻡ ﺍﻟﹾﻘﹸﺭﺁﻥِ [
ﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻧﻈﹶﺮﺍﹰ ﻓِﻲ ﺍﻟﹾﻜِﺘﺎﺏِ ﺍﻟﹾﻤﻨ ﺰﻝِ ﻋﻠﹶﻴﻪِ ﺻﻠﱠﻰ ﺍﻟ ﱠﻠﻪ ﻋﻠﹶﻴﻪِ ﻭﺳ ﱠﻠﻢ ،ﻓﹶﻬﻮ ﻋﻠﹸﻮﻡ ﺍﻟﹾﻘﹸﺮﺁﻥِ .ﻓﹶﺈِﻥﹾ ﻛﹶﺎﻥﹶ ﻧﻈﹶﺮﺍﹰ ﻓِﻲ ﺭﻗﹾﻢِ
ﺕ -ﺯﻴﺎﺩﺓ ﻤﻥ "ﺏ" ﻭ "ﺝ". ﺏ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ" ﺃ" -ﺏ"" ،ﺝ" :ﺍﻟﻨﺎﻤﻴﺔ
ﺡ" -ﺏ "" ،ﺝ" :ﻓﻼ ﺝ" -ﺝ" :ﻭﻜﺎﻨﺕ ﺘﻠﻘﻰ ﺙ" -ﺝ " :ﺼﻔﺔ.
ﺫ -ﻭﺤﻜﻤﺔ :ﺴﺎﻗﻁﺔ ﻤﻥ "ﺏ" ﺩ" -ﺝ" :ﻭﺍﻟﻨﻅﺭ ﺥ" -ﺝ " :ﻭ
-1ﺤﺎﺼﻠﻪ ﺇﺤﺩﺍﺙ ﻤﺜﺎﻻﺕ ﺨﻴﺎﻟﻴﺔ ﻓﻲ ﺍﻟﺠﻭ ﻻ ﻭﺠﻭﺩ ﻟﻬﺎ ﻓﻲ ﺍﻟﺤﺱ .ﻤﻔﺘﺎﺡ ﺍﻟﺴﻌﺎﺩﺓ ،317-316/1ﺍﻟﻘﺎﻨﻭﻥ .163
-2ﻋﻠﻡ ﻴﻌﺭﻑ ﺒﻪ ﺍﻻﺴﺘﺩﻻل ﺒﺨﹶﻠﻕ ﺍﻹﻨﺴﺎﻥ ﻋﻠﻰ ﺨﻠﻘﻪ .ﺍﻨﻅﺭ :ﺍﻟﻘﺎﻨﻭﻥ .156
-3ﺴﺒﻕ ﺘﻌﺭﻴﻔﻪ ﻓﻲ ﺹ ،16ﻭﺃﻴﻀﺎ ﻓﻲ :ﺍﻟﻘﺎﻨﻭﻥ ،153ﻤﻔﺘﺎﺡ ﺍﻟﺴﻌﺎﺩﺓ .349-348/1
18
)(2 )ﺃ ( )(1
ﺍﻟ ﱠﻠﻔﹾﻆِ ،ﻓﹶﻬﻮ ﻋِﻠﹾﻢ ﺍﻟ ﺮﺳﻢِ .ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ] ﻧﻈﹶﺮﺍﹰ [ ﻓِﻲ ﺍﻟﺘﻠﹶﻔﱡﻆِ ﺑِﻪِ ﻓﹶﻬﻮ ﻋِﻠﹾﻢ ﺍﻟﹾﻘِﺮﺍﺀَﺓِ .ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻓِﻲ ﻓﹶﻬﻢِ ﻣﻌﻨﺎﻩ ،ﻓﹶﻬﻮ ﻋِﻠﹾﻢ
ﲑﺓِ .ﻭﺍﻟﹾﻌﻠﹸﻮﻡ ﻛﹸﻠﱡﻬﺎ ﻓِﻲ ﻛِﺘﺎﺏِ ﺍﻟ ﱠﻠﻪِ
ﺍﻟﺘﻔﹾﺴِﲑِ ،ﻭﻓِﻴﻪِ ﻋِﻠﹾﻢ ﺍﻟﻨﺎﺳِﺦِ ﻭﺍﻟﹾﻤﻨﺴﻮﺥِ ،ﻭﻋِﻠﹾﻢ ﺃﹶﺳﺒﺎﺏِ ﺍﻟﻨﺰﻭﻝِ ،ﻭ ﹶﻏﻴﺮ ﺫﹶﻟِﻚ ﻣِﻦ ﺍﻟﹾﻌﻠﹸﻮﻡِ ﺍﻟﹾﻜﹶﺜِ
ﺗﻌﺎﻟﹶﻰ ﺗﻘﹾﺘﻨﺺ ﺑِﻮﺍﺳِ ﹶﻄﺔِ ﺍﻟﺘﻔﹾﺴِﲑِ ،ﻭﻓﹶﻬﻢِ ﺃﹶﻫﻞِ ﺍﻟﹾﺤﻘﹶﺎﺋِﻖِ ﻭﺍﻹِﺷﺎﺭﺍﺕِ.
] ﻋِﻠﹾ ﻡ ﺍﻟﹾﻔِﻘﹾﻪِ ﻭﺃُﺼﻭﻟﹸ ﻪ [
ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻧﻈﹶﺮﺍﹰ ﻓِﻲ ﺍﺳﺘِﻨﺒﺎﻁِ ﺍﻷَﺣﻜﹶﺎﻡِ ﻣِﻨﻪ ،ﻓﹶﺈِﻥﹾ ﻛﹶﺎﻥﹶ ﻓِﻲ ﺩﻟِﻴﻠِﻬﺎ ﺗﻔﹾﺼِﻴﻼﹰ ﻓﹶﻬﻮ ﻧ ﹶﻈﺮ ﺍﻟﹾﻔﹶﻘِﻴﻪِ ،ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﺇِﺟﻤﺎﻻﹰ ﻓﹶﻬﻮ ﻧ ﹶﻈﺮ
ﺸﺮﻋِﻴﺔِ ﺇِﻟﹶﻰ ﻣﺎ ﺃﹸﺧِﺬﹶ ﻣِ ﻦ ﺍﻟﺴﻨﺔِ ﻛﹶﺬﹶﻟِﻚ ،ﻭﻣِﻦ ﺍﻹِﺟﻤﺎﻉِ ﻭﺍﻟﹾﻘِﻴﺎﺱِ
ﺍﻷُﺻﻮﻟِﻲِّ .ﻓﹶﺒِﺎﻧﻀِﻤﺎﻡِ ﻣﺎ ﺃﹸﺧِﺬﹶ ﻣِﻨﻪ ﺗﻔﹾﺼِﻴﻼﹰ ﻣِﻦ ﺍﻷَﺣﻜﹶﺎﻡِ ﺍﻟ
)ﺏ( )(3
ﻣِﻦ ﺸﺮﻋِﻴﺔِ ﺍﻟﹾﻌﻤﻠِﻴﺔِ ﺍﻟﹾﻤﻜﹾﺘﺴﺒﺔِ
ﻳﺤﺼﻞﹸ ﻣﺠﻤﻮﻉ ﺍﻟﹾﻔِﻘﹾﻪِ ،ﻓﹶﻬﻮ ﺍﻟﹾﻌِﻠﹾﻢ ﺍﻟﹾﺒﺎﺣِﺚﹸ ﻋﻦِ ﺍﻷَﺣﻜﹶﺎﻡِ ﺍﻟ ﻭﺳﺎﺋِﺮِ ﺃﹶﻧﻮﺍﻉِ ﺍﻻﺳﺘِﺪﻻﹶﻝِ
ﺃﹶﺩِﱠﻟﺘِﻬﺎ ﺍﻟﺘﻔﹾﺼِﻴﻠِﻴﺔِ .ﻭﻳﺸ ﺘﻤِﻞﹸ ﻋﻠﹶﻰ ﺛﹶﻼﹶﺛﹶﺔِ ﺃﹶﻧﻮﺍﻉٍ :ﺍﻟﹾﻌِﺒﺎﺩﺍﺕِ ،ﻭﺍﻹِﻳﻘﹶﺎﻋﺎﺕِ ،ﻭﺍﻟﹾﻤﻌﺎﻣﻼﹶﺕِ.
ﺺ ﺑِﺄﹶﺣﻜﹶﺎﻡِ ﺍﻟﺘﺮِﻛﹶﺔِ ،ﻭﻫﻮ ﻓِﻘﹾﻪ ﺍﻟﹾﻤﻮﺍﺭِﻳﺚِ .ﻭﻗﹶﺪ ﻳﻌﺘﺒﺮ ﻛﹶﻴﻔِﻴﺔﹸ ﹶﻗﺴﻤِﻬﺎ ﻭﻣﺎ ﻳﻨﺠﺮ ﺇِﻟﹶﻰ ﺫﹶﻟِﻚ ،ﻭﻫﻮ ﻋِﻠﹾﻢ
ﺨﺘ
ﻭ ﹶﻗﺪ ﻳﻼﹶﺣﻆﹸ ﻣﺎ ﻳ
ﺍﻟﹾﻔﹶﺮﺍﺋِﺾِ .ﻭﻫﻮ ﻣﺮ ﱠﻛﺐ ﻣِﻦ ﻓِﻘﹾﻪٍ ﻭﺣِﺴﺎﺏٍ.
)ﺕ(
ﺍﻻِﺳﺘِﺪ ﹶﻻﻝِ ،ﻣﻊ ﺴﻨﺔِ ﻛﹶﺬﹶﻟِﻚ ،ﻭﺍﻹِﺟﻤﺎﻉِ ،ﻭﺍﻟﹾﻘِﻴﺎﺱِ ،ﻭﺳﺎﺋِﺮِ ] ﺃﹶﻧﻮﺍﻉِ [
ﻭﺑِﺎﻧﻀِﻤﺎﻡِ ﻣﺎ ﺃﹸ ﺧِﺬﹶ ﻣِﻨﻪ ﺇِﺟﻤﺎﻻﹰ ﺇِﻟﹶﻰ ﻣﺎ ﺃﹸﺧِﺬﹶ ﻣِﻦ ﺍﻟ
) ﺙ( )(4
ﺸﺮﻋِ ﻲِّ ﻣِﻦ ﺣﻴﺚﹸ ﺍﻹِﺟﻤﺎﻝﹸ ﻣﻊ
ﺍﻟ ﺪﻟِﻴﻞِ ﺍﻟ ﻛﹶﻴﻔِﻴﺔِ ﺍﻟﺘﻌﺎﺩﻝِ ،ﻭﺻِﻔﹶﺔِ ﺍﻟﹾﻤﺠﺘﻬِﺪِ ،ﻳﺤﺼﻞﹸ ﺃﹸﺻﻮ ﻝﹸ ﺍﻟﹾﻔِﻘﹾﻪِ .ﻓﹶﻬﻮ ﺍﻟﹾﻌِﻠﹾﻢ ﺍﻟﹾﺒﺎﺣِﺚﹸ ﻋﻦِ
)ﺝ(
ﺍﻟﹾﻤﺠﺘﻬِﺪِ .ﻭﻫﺬﹶﺍ ﺍﻟﹾﻌِﻠﹾﻢ ﻣﺄﹾﺧﻮﺫﹲ ﻣِﻦ ﺍﻟﹾﻔِﻘﹾﻪِ ﺃﹶ ﻭﻻﹰ ،ﺛﹸ ﻢ ﻣﻌﺮِﻓﹶﺔِ ﺍﻟﺘﻌﺎﺩﻝِ ﻭﺻِﻔﹶﺎﺕِ
ﺻﺎﺭ ﺃﹶﺻﻼﹰ ﻟﹶﻪ ،ﻭﻣﻌﻨﻰ ﺫﹶﻟِﻚ ﺃﹶ ﱠﻥ ﺍﱠﻟﺬِﻱ ﻭﻗﹶﻊ ﺑِﻪِ ﺧِﻄﹶﺎﺏ ﺍﻟﹾﻤﻜﹶ ﱠﻠﻔِﲔ ﻫﻮ ﺍﻷَﺩِﱠﻟﺔﹸ ﺍﻟﺘﻔﹾﺼِﻴﻠِﻴﺔﹸ ﻭﻫﻮ ﺍﻟﹾﻔِﻘﹾﻪ ،ﺛﹸ ﻢ ﻟﹸﻮﺣِﻆﹶ ﻓِﻴﻬﺎ ﺟِﻬﺔﹸ ﺇِﺟﻤﺎﻝٍ
)(5
،ﻟﹶﻪ ﺟِﻬﺘﺎﻥِ : (( ﺼﻼﹶﺓﹶ
ﻓﹶﺎﺗﺨِﺬﹶﺕ ﻣِﻨﻬﺎ ﻗﹶﻮﺍﻋِﺪ ،ﻣﺜﹶﻼﹰ ﻗﹶﻮﻟﹶﻪ ﺗﻌﺎﻟﹶﻰ )):ﻭﺃَﻗِﻴﻤﻭﺍ ﺍﻟ
ﺏ" -ﺃ" ﻭ"ﺏ" :ﺍﻟﻤﻜﺘﺴﺏ .ﻭﺍﻟﺼﻭﺍﺏ ﻤﺎ ﻭﺭﺩ ﻓﻲ "ﺝ" :ﺍﻟﻤﻜﺘﺴﺒﺔ ﺃ -ﺯﻴﺎﺩﺓ ﻤﻥ "ﺏ " ،ﻤﻥ ﺘﺼﺤﻴﺢ ﺍﻟﻨﺎﺴﺦ.
ﺝ" -ﺝ" :ﺼﻔﺔ ﺙ" -ﺝ" :ﻋﻠﻰ ﺕ -ﺯﻴﺎﺩﺓ ﻤﻥ "ﺏ"
-1ﺍﻟﻌﻠﻡ ﺍﻟﺒﺎﺤﺙ ﻋﻥ ﻜﻴﻔﻴﺔ ﺘﺼﻭﻴﺭ ﺍﻟﻠﻔﻅ ﺒﺤﺭﻭﻑ ﻫﺠﺎﺌﻴﺔ ،ﺒﺘﻘﺩﻴﺭ ﺍﻻﺒﺘﺩﺍﺀ ﺒﻪ ﻭﺍﻟﻭﻗﻭﻑ ﻋﻠﻴﻪ .ﺍﻨﻅﺭ :ﻤﻔﺘﺎﺡ ﺍﻟﺴﻌﺎﺩﺓ
.336/2ﺍﻟﻘﺎﻨﻭﻥ .279
-2ﺍﻟﻌﻠﻡ ﺍﻟﺒﺎﺤﺙ ﻋﻥ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺭﺁﻥ ﻤﻥ ﺤﻴﺙ ﺍﻟﺘﻠﻔﻅ ﺒﻬﺎ ﻭﻤﺎ ﻴﺘﻌﻠﻕ ﺒﺫﻟﻙ ﻤﻥ ﺍﻵﺩﺍﺏ .ﺍﻨﻅﺭ :ﻤﻔﺘﺎﺡ ﺍﻟﺴﻌﺎﺩﺓ .6/2ﻜﺸﻑ
ﺍﻟﻅﻨﻭﻥ .1317/2ﺍﻟﻘﺎﻨﻭﻥ .279-278
-3ﺍﻻﺴﺘﺩﻻل :ﻫﻭ ﺫﻜﺭ ﺩﻟﻴل ﻏﻴﺭ ﻨﺹ ،ﻭﻻ ﺇﺠﻤﺎﻉ ،ﻭﻻ ﻗﻴﺎﺱ ،ﻤﻥ ﻜل ﻤﺎ ﻴﺴﺘﺩل ﺒﻪ .ﻓﻤﻨﻪ ﺍﻻﻗﺘﺭﺍﻨﻲ ،ﻭﺍﻻﺴﺘﺜﻨﺎﺌﻲ،
ﻭﺍﻻﺴﺘﻘﺭﺍﺌﻲ ،ﻭﺍﻻﺴﺘﺼﺤﺎﺏ ،ﻭﺍﻻﺴﺘﺤﺴﺎﻥ...،ﺍﻨﻅﺭ :ﺍﻟﻘﺎﻨﻭﻥ .220
-4ﺍﻟﺘﻌﺎﺩل :ﻫﻭ ﺍﻟﺘﻭﻓﻴﻕ ﺒﻴﻥ ﺍﻷﺩﻟﺔ ﺇﺫﺍ ﺘﻌﺎﺭﻀﺕ ،ﻜﺘﻌﺎﺭﺽ ﺁﻴﺘﻴﻥ ﺃﻭ ﺤﺩﻴﺜﻴﻥ ،ﺃﻭ ﺁﻴﺔ ﻭﺤﺩﻴﺙ ،ﺃﻭ ﺤﺩﻴﺙ ﻭﻗﻴﺎﺱ ،ﻭﻨﺤﻭ
ﺫﻟﻙ ،ﺇﻤﺎ ﺒﺘﺭﺠﻴﺢ ﺃﺤﺩﻫﻤﺎ ﺒﻁﺭﻴﻘﺔ ،ﻭﺇﻟﻐﺎﺀ ﺍﻵﺨﺭ ،ﺃﻭ ﺘﺨﺼﻴﺼﻪ ،ﺃﻭ ﺘﻘﻴﻴﺩﻩ ،ﺃﻭ ﺒﺘﺭﻜﻬﻤﺎ ﻤﻌﺎ ﻭﺍﻟﺭﺠﻭﻉ ﺇﻟﻰ ﻏﻴﺭﻫﻤﺎ .ﺍﻨﻅﺭ:
ﺍﻟﻘﺎﻨﻭﻥ .220
-5ﻭﺭﺩﺕ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻓﻲ ﻤﻭﺍﻀﻊ ﻋﺩﻴﺩﺓ :ﺍﻟﺒﻘﺭﺓ )ﻤﺩﻨﻴﺔ( .109 ،82 ،42ﺍﻟﻨﺴﺎﺀ )ﻤﺩﻨﻴﺔ( .76ﻴﻭﻨﺱ )ﻤﻜﻴﺔ( .87
ﺍﻟﻨﻭﺭ )ﻤﺩﻨﻴﺔ( .54ﺍﻟﺭﻭﻡ )ﻤﻜﻴﺔ( .30ﺍﻟﻤﺯﻤل )ﻤﺩﻨﻴﺔ( .18
19
)ﺃ(
ﺼ ﻼﹶﺓِ ﻭﻫﻮ ﻧ ﹶﻈﺮ ﺍﻟﹾﻔﹶﻘِﻴﻪِ ،ﻭﺟِﻬﺔﹸ ﻋﻤـﻮﻡٍ ﻭﺇِﺟـﻤﺎﻝٍ ﻭﻫﻮ ﻛﹶﻮﻧﻪ ﺃﹶﻣﺮﺍﹰ ( ﻭﻫﻮ
ﺟِﻬﺔﹸ ﺧﺼﻮﺹٍ ﻭﺗﻔﹾﺼِﻴﻞٍ ،ﻭﻫﻮ ﻛﹶﻮﻧﻪ ﺃﹶﻣﺮﺍﹰ ) ﺑِﺎﻟ
ﻧ ﹶﻈﺮ ﺍﻷُﺻﻮﻟِﻲِّ .ﻳﻨ ﹸﻈﺮ ﻓِﻲ ﺍ َﻷﻣﺮِ ﻣﺜﹶﻼﹰ ﻣِﻦ ﺣﻴﺚﹸ ﺍﻹِﻃﹾﻼﹶﻕ ،ﻭﺃﹶﻧﻪ ﻟِﻠﹾﻮﺟﻮﺏِ ﺃﹶﻭِ ﺍﻟﻨﺪﺏِ ﺃﹶﻭ ﹶﻏﻴﺮِ ﺫﹶﻟِﻚ ،ﻭﻛﹶﺬﹶﺍ ﻓِﻲ ﺍﻟﻨﻬﻲِ ﻭﺳﺎﺋِﺮِ
)ﺏ (
ﺗﻮﺍﺗﺮﻫﺎ ﻋﻠﹶﻰ ﺍﻷَﻗﹾﻮﺍﻝِ .ﻭﺇِﻧﻤﺎ ﺗﻠﹶﻘﱠﻰ ﺫﹶﻟِﻚ ﻣِﻦ ﺍﺳﺘِـﻘﹾﺮﺍﺀِ ﺍﻷَﻭﺍﻣِﺮِ ﺍﻟﹾﺠﺰﺋِﻴﺔِ ،ﻭﺃﹶﻧﻬﺎ ﻣﺴﺘَﻌﻤﻠﹶﺔﹲ ﻓِﻲ ﺍﻟﹾﻮﺟﻮﺏِ ﺃﹶﻭِ ﺍﻟﻨﺪﺏِ ،ﻓﹶﺪ ﱠﻝ
) ﺕ(
ﺫﹶﻟِﻚ ﻋﻠﹶﻰ ﺃﹶ ﱠﻥ ﺍﻷَﻣﺮ ﻛﹶﺬﹶﻟِﻚ.
ﻭﻛﹶﺬﹶﺍ ﺍﻟﹾﻘﹶﻮﺍﻋِﺪ ﺍﻷُﺻﻮﻟِﻴﺔﹸ ﻛﹸﻠﱡﻬﺎ ﻣﺄﹾﺧﻮﺫﹶﺓﹲ ﻣِﻦ ﺍﻟﹾﺠﺰﺋِﻴﺎﺕِ ﺍﻟﹾﻔﹶﺮﻋِﻴﺔِ .ﻓﹶﺈِﺫﹶﺍ ﺗﺸﺎﺑﻬﺖ ﻋِ ﺪﺓﹸ ﻣﺴﺎﺋِﻞﹶ ﺷﺮﻋِﻴﺔٍ ﻓِﻲ ﻣﻌﲎ ﻭﺍﺣِﺪٍ ،ﺍﻋﺘﺒِﺮ
ﺫﹶﻟِﻚ ﺍﻟﹾﻤﻌﻨﻰ ﻗﹶﺎﻋِﺪﺓﹰ ﻳﺴﺘﻨﺒﻂﹸ ﻣِﻨﻬﺎ ﻣﺎ ﻳﻨﺰِﻝﹸ ﻣِﻦ ﺃﹶﻣﺜﹶﺎﻟِﻬﺎ .ﻓﹶﺼﺎﺭﺕ ﺗِﻠﹾﻚ ﺍﻟﹾﻘﹶﺎﻋِﺪﺓﹸ ﻓﹶﺮﻋﺎﹰ ﻋﻦ ﺗِﻠﹾﻚ ﺍﻟﹾﺠﺰﺋِﻴﺎﺕِ ﺑِﺤﺴﺐِ ﺍﻟﹾﻮﺟﻮﺩِ
)ﺙ ( )ﺙ(
ﻟﹶﻤﺎ ﺗﺤ ﱠﻘﻘﹶﺖ .ﻭﻫﺬﹶﺍ ﻣﻌﻨﻰ ﻟﹶﻤﺎ ﺗﻌ ﱠﻘﻠﹶﺖ ﻭﻫِﻲ ﺃﹶﺻﻞﹲ ﻟﹶﻬﺎ ﻭَ ﻷﻣﺜﹶﺎﻟِﻬﺎ ﻓِﻲ ﺍﻟﺘﻌﻘﱡﻞِ ﺍﻟﺬِّﻫﻨِﻲِِّ ،ﺇﺫﹾ ﻟﹶﻮﻻﹶﻫﺎ ﺍﻟﹾﺨﺎﺭِﺟِﻲِِّ ،ﺇﺫﹾ ﻟﹶﻮ ﹶﻻﻫﺎ
)ﺝ(
ﺍﻻﺧﺘِﻼﹶﻑِ ﺍﺳﺘِﺨﻼﹶﺹِ ﺣﻘﹶﺎﺋِﻖِ ﺍﻟﹾﻤﻮ ﺟﻮﺩﺍﺕِ ﻛﹸ ﻠِّﻬﺎ ﻋﻠﹶﻰ ﻣﺬﹾﻫﺐِ ﻣﻦ ﻳﺮﻯ ﺃﹶ ﱠﻥ ﺍﻻﺳﻢ ﻣﻮﺿﻮﻉ ﻟِﻠﹾﻤﻌﻨﻰ ﺍﻟﹾﺨﺎﺭِﺟِﻲِ ّ.ﻭﺑِﺤﺴﺐِ
ﺨﻼﹶﺹِ ﺍﻟﹾﻘﹶﻮﺍﻋِﺪِ ﻣِﻨﻬﺎ ،ﺍﺧﺘﻠﹶﻔﹶﺖِ ﺍﻟﹾﻤﺬﹶﺍﻫِﺐ ﺍﻟﹾﻔِﻘﹾﻬِﻴﺔﹸ ،ﺛﹸ ﻢ ﻛﹸﻞﱡ ﺫِﻱ ﻣﺬﹾﻫﺐٍ ـ ﻛﹶﻤﺎﻟِﻚٍ
ﺸﺮﻋِﻴﺔِ ﻭﺍﺳﺘِ
ﻓِﻲ ﺗﺄﹾﻭِﻳﻞِ ﺍﻟﻨﺼﻮﺹِ ﺍﻟ
)(1
ﻀ ﱠﻠﻊ ﻣِﻨﻬﺎ
ﺻﺔﹲ ﺑِﻤﺬﹾﻫﺒِﻪِ .ﻣﻦ ﺗ
ﺨﻠﹶﺺ ﻣِﻨﻬﺎ ﻗﹶﻮﺍﻋِﺪ ﺧﺎ
ﺭﺿِﻲ ﺍﻟ ﱠﻠﻪ ﻋﻨﻬﻤﺎ ﻭ ﹶﻏﻴﺮِﻫِﻤﺎ ـ ﺗﻌﺘﺒﺮ ﻓﹶﺘﺎﻭِﻳﻪِ ﻓِﻲ ﻣﺬﹾﻫﺒِﻪِ ،ﻓﹶﺘﺴﺘ ﻭﺍﻟﺸﺎﻓِﻌِﻲِّ
ﻀ ﱠﻠﻊ ﻣِ ﻦ ﻓﹶﻦِّ ﺍﻷُﺻﻮﻝِ ﺍﻟﹾﺠﺎﻣِﻊِ ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭِ ﺁﻧِﻔﺎﹰ ﻳﻤﻜِﻨﻪ ﺍﻻِﺟﺘِﻬﺎﺩ ﺍﻟﹾﻤ ﹾﻄﻠﹶﻖ.
ﻛﹶﺎﻥﹶ ﻟﹶﻪ ﺍﻻِﺟﺘِﻬﺎﺩ ﻓِﻲ ﺫﹶﻟِﻚ ﺍﻟﹾﻤﺬﹾﻫﺐِ ،ﻛﹶﻤﺎ ﺃﹶ ﱠﻥ ﻣﻦ ﺗ
ﻭﻗﹶﺪ ﺃﹶﺩﺭﺟﻮﺍ ﻓِﻲ ﺍ ﻷُﺻﻮﻝِ ﺷﻴﺌﺎﹰ ﻣِﻦ ﺍﻷَﺣﻜﹶﺎﻡِ ،ﻭﻣِﻦ ﺍﻟﻠﱡﻐﺔِ ،ﻭﻣِﻦ ﻋِﻠﹾﻢِ ﺍﻟﹾﻜﹶﻼﹶﻡِ ﻻﺳﺘِﻤﺪﺍﺩِﻩِ ﻣِﻦ ﻫﺬِﻩِ ﺍﻟﹾﻔﹸﻨﻮﻥِ .ﻭﻗﹶﺪ ﻳﺪﺭِﺟﻮﻥﹶ ﻗﹶﺪﺭﺍﹰ
)(2
ﻟِﻼِﺳﺘِﻌﺎﻧﺔِ .ﻓﹶﺎﺗﺴﻊ ﻋِﻠﹾﻢ ﺍﻷُﺻﻮﻝِ ﻛﹶﻤﺎ ﺍﺗﺴﻊ ﺍﻟﹾﻌِﻠﹾﻢ ﺍﻹِﻟﹶﻬِﻲ ﻭﻋِﻠﹾﻢ ﺍﻟ ﻄِّﺐِّ ﺑِﻤﺎ ﺃﹸﺩﺭِﺝ ﻣِﻦ ﻋِ ﻠﹾﻢِ ﺍﻟﹾﻤﻨﻄِﻖِ ،ﻭﻣِﻦ ﻋِﻠﹾﻢِ ﺍﻟﹾﺠﺪﻝِ
ﻓِﻴﻬِﻤﺎ .ﻭﻣﺎ ﺫﹶﻛﹶﺮﻧﺎ ﻣِﻦ ﺍ ﹾﻗﺘِﺒﺎﺱِ ﻓﹶﻨﻲ ﺍﻟﹾﻔِﻘﹾﻪِ ﻭﺍﻷُﺻﻮﻝِ ﻣِﻦ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻫﻮ ﺑِﺎﻋﺘِﺒﺎﺭِ ﺍﺳﺘِﻨﺒﺎﻁِ ﺍﻷَﺣﻜﹶﺎﻡِ ﺍﻟﹾﻔﹶﺮﻋِﻴﺔِ.
] ﻋِﻠﹾ ﻡ ﺃُﺼﻭلِ ﺍﻟﺩِّﻴﻥِ [
ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻧﻈﹶﺮﺍﹰ ﻓِﻲ ﺍﺳﺘِﻨﺒﺎﻁِ ﺍﻷَﺣﻜﹶﺎﻡِ ﺍ َﻷﺻﻠِﻴﺔِ ﺍ ِﻻﻋﺘِﻘﹶﺎﺩِﻳﺔِ ﻣِﻨﻪ ،ﻓﹶﺬﹶﻟِﻚ ﻋِﻠﹾﻢ ﺃﹸﺻﻮﻝِ ﺍﻟﺪِّﻳﻦِ ،ﻭﻫﻮ ﻋِﻠﹾﻢ ﺍﻟﺘﻮﺣِﻴﺪِ ﻭﻋِﻠﹾﻢ
)(4 )(3
ﺴﻤﻌِﻴﺎﺕِ ،ﻭﺍﻻﺳﺘِﺪ ﹶﻻ ﻝِ
ﺑِﺤﻤﺪِ ﺍﻟ ﱠﻠﻪِ ـ ﻣﺎ ﻳﺤﺘﺎﺝ ﺇِﻟﹶﻴﻪِ ﻣِﻦ ﺇِ ﹾﺛﺒﺎﺕِ ﺍﻟﹾﻌﻘﹶﺎﺋِﺪِ ﻭﺳﺎﺋِـﺮِ ﺍﻟ ـ ﺍﻟﹾﻜﹶﻼﹶﻡِ .ﻓﹶﻔِﻲ ﻛِﺘﺎﺏِ ﺍﻟ ﱠﻠﻪِ ﺗﻌﺎﻟﹶﻰ
)ﺡ (
ﻭﻳﻐﻨِﻲ ﻋﻦ ﻧﻘﹾﻞِ ﺍﻟﹾﻌِﻠﹾﻢِ ﺍﻹِﻟﹶﻬِﻲِّ ﻣِﻦ ﺍﻟﹾﻔﹶﻠﹾﺴﻔﹶﺔِ ﺇِﻟﹶﻰ ﺍﻟﹾﻤِ ﱠﻠﺔِ .ﻭﺫﹶﻟِﻚ ﺃﹶ ﱠﻥ ﺣﺎﺻِﻞﹶ ﻫﺬﹶﺍ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ ،ﻭﺍﻟ ﺮﺩِّ ﻋﻠﹶﻰ ﺍﻟﹾﺨﺼﻮﻡِ ﻣﺎ ﻳﻜﹾﻔِﻲ
ﺍﻟﹾﻌِﻠﹾﻢِ ﺛﹶﻼﹶﺛﹶﺔﹸ ﺃﹶﻧﻮﺍﻉٍِ :ﺇﻟﹶﻬِﻴﺎﺕ ،ﻭﻧﺒﻮِﻳﺎﺕ ،ﻭﺳﻤﻌِﻴﺎﺕ .ﻭﻫِﻲ ﻛﹸﻠﱡﻬﺎ
ﺕ" -ﺝ" :ﻟﺫﻟﻙ ﺏ" -ﺝ" :ﻓﺈﻥ ﺃ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺏ"
ﺡ" -ﺝ" :ﻭﻤﺎ ﻴﻜﻔﻲ ﺝ" -ﺝ " :ﺒﺤﺴﺏ ﺙ -ﻓﻲ ﺠﻤﻴﻊ ﺍﻟﻨﺴﺦ :ﻟﻭﻻﻫﻰ
-1ﺘﻘﺩﻤﺕ ﺘﺭﺠﻤﺘﻬﻤﺎ ﻓﻲ ﺍﻟﻬﺎﻤﺸﻴﻥ 1ﻭ ،2ﺹ .10
-2ﻋﻠﻡ ﺒﺎﺤﺙ ﻋﻥ ﺍﻟﻁﺭﻕ ﺍﻟﺘﻲ ﻴﻘﺘﺩﺭ ﺒﻬﺎ ﻋﻠﻰ ﺇﺒﺭﺍﻡ ﻭﻨﻘﺽ .ﻭﻫﻭ ﻤﻥ ﻓﺭﻭﻉ ﻋﻠﻡ ﺍﻟﻨﻅﺭ .ﻤﺄﺨﻭﺫ ﻤﻥ ﺍﻟﺠﺩل ﺍﻟﺫﻱ ﻫﻭ ﺃﺤﺩ
ﺃﺠﺯﺍﺀ ﺍﻟﻤﻨﻁﻕ .ﺍﻨﻅﺭ :ﻤﻔﺘﺎﺡ ﺍﻟﺴﻌﺎﺩﺓ .555/2ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ580-579/1
-3ﺘﺤﺩﺙ ﻋﻨﻪ ﻓﻲ ﺹ14
-4ﺍﻟﻬﺎﻤﺵ ،2ﺹ 14
20
ﺴﻤﺎﻭﺍﺕِ ﻭﺍﻷَﺭﺽِ
ﺨﻠﹾﻖِ ﺍﻟ
ﻣﺬﹾﻛﹸﻮﺭﺓﹲ ﻓِﻲ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﺑِﹶﺄﺑﻠﹶﻎِ ﻭﺟﻪٍ ،ﻣﻊ ﻣﺎ ﻳﺤﺘﺎﺝِ ﺇﻟﹶﻴﻪِ ﺍ َﻷ ﻭ ﻝﹸ ﻣِﻦ ﺍﻷَﺩِﱠﻟﺔِ ﻛﹶﺤﺪﻭﺙِ ﺍﻟﹾﻌﺎﻟﹶﻢِ ﺍﻟﹾﻤﺸﺎﺭِ ِﺇﻟﹶﻴﻪِ ﺑِ
ﲑﺓٍ ﻣِﻨﻪ .ﻭﻣﺎ ﻳﺤﺘﺎﺝِ ﺇﻟﹶﻴﻪِ ﺍﻟﺜﱠﺎﻧِﻲ ﻣِﻦ ﺫِﻛﹾﺮِ ﺃﹶﺩِﱠﻟﺔِ ﺍﻟﻨﺒﻮﺀَﺓِ ﻛﹶﺎﻧﺸِﻘﹶﺎ ﻕِ
ﻭﺧﻠﹾﻖِ ﺍﻟﻨﻔﹸﻮﺱِ ﻭ ﹶﻏﻴﺮِ ﺫﹶﻟِﻚ .ﻭﻫﻮ ﻣﺒﺴﻮﻁﹲ ﻓِﻲ ﻣﻮﺍﺿِﻊ ﻛﹶﺜِ
ﺍﻟﹾﻘﹶﻤﺮِ ،ﻭﺍﻟﺘﺤﺪِّﻱ ﺑِﺎﻟﹾﻘﹸﺮﺁﻥِ ،ﻭ ﹶﻏﻴﺮِ ﺫﹶﻟِﻚ .ﻭﻫﻮ ﻛﹶﺜِﲑ.
)(1
ﻭﺃﹶﻣﺎ ﺍﻟﹾﻘِﺴﻢ ﺍﻟﺜﱠﺎﻟِﺚﹸ ،ﻓﹶﻴﻜﹾﻔِﻲ ﻓِﻴﻪِ ﺍﻹِﺧﺒﺎﺭ ،ﻭﻫﻮ ﻣﺬﹾﻛﹸﻮﺭ .ﻭﻣﺎ ﺃﹶﻧﻜﹶﺮﺗﻪ ﺍﻟﹾﺨﺼﻮﻡ ﻣِﻦ ﺫﹶﻟِﻚ ﺇِﻣﻜﹶﺎﻧﺎﹰ ﺃﹶﻭ ﻭﺟﻮﺩﺍﹰ ﻛﹶﺎﻟﹾﻤﻌﺎﺩِ ،ﺍﺳﺘﺪِ ﱠﻝ
)ﺃ( )(2
،ﻭﻗﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ )):ﻗﹸ لْ ﻴﺤﻴِﻴﻬﺎ ﺍ ﱠﻟﺫِﻱ ﺃَﻨﹾﺸﹶﺄَ ﻫﺎ ) ﺃَ ﻭ َل ﻤ ﺭ ٍﺓ ( (( ﻕ ﻨﹸﻌِﻴﺩﻩ
ﻋﻠﹶﻴﻪِ ،ﻛﹶﻘﹶﻮﻟِﻪِ ﺗﻌﺎﻟﹶﻰ )):ﻜﹶﻤﺎ ﺒ ﺩﺃْﻨﹶﺎ ﺃَ ﻭلَ ﺨﹶﻠﹾ ٍ
)(3
ﺇِﻟﹶﻰ ﺁﺧِﺮِﻫﺎ .ﻓﹶﻜِﺘﺎﺏ ﺍﻟ ﱠﻠﻪِ ﺟ ﱠﻞ ﺟﻼﹶﻟﹸﻪ ﻫﻮ ﺍﻟﺸِّﻔﹶﺎﺀُ ﻣِﻦ ﻛﹸﻞِّ ﺳِﻘﹶﺎﻡٍ ،ﻭﺍﻟﻨﺠﺎﺓﹸ ﻣِﻦ ﻛﹸﻞِّ ﻫﻼﹶﻙٍ ،ﻭﺍﻟﹾﻬﺪﻯ ﻣِﻦ ﻛﹸﻞِّ ﺿﻼﹶﻝٍ .ﻧﺴﹶﺄ ﻝﹸ ((
ﺍﻟ ﱠﻠﻪ ﺗﻌﺎﻟﹶﻰ ﺃﹶﻥﹾ ﻳﺮﺯ ﹶﻗﻨﺎ ﻓﹶﻬﻤﻪ ،ﻭﺍﻟﺘﻤﺴﻚ ﺑِﻪِ ﺣﺘﻰ ﻧﻠﹾﻘﹶﺎﻩ ،ﺇِﻧﻪ ﺃﹶﺭﺣﻢ ﺍﻟﺮﺍﺣِﻤِﲔ.
] ﻋِﻠﹾ ﻡ ﺍﻟﺘﱠﺼﻭﻑِ [
ﺨﻠِﻴﺘِﻪِ ﻣِ ﻦ ﺍﻟﺼِّﻔﹶﺎﺕِ ﺍﻟﹾﻤﺬﹾﻣﻮﻣﺎﺕِ ،ﻭﺗﺤﻠِﻴﺘِﻪِ
ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻧﻈﹶﺮﺍﹰ ﻓِﻲ ﺍﺳﺘِﻨﺒﺎﻁِ ﺍﻷَﺣﻜﹶﺎﻡِ ﺍﻟﹾﺒﺎ ِﻃﻨﺔِ ﻣِﻤﺎ ﻳﺮﺟِﻊ ﺇِﻟﹶﻰ ﺍﺳﺘِﺼﻼﹶﺡِ ﺍﻟﹾﻘﹶﻠﹾﺐِ ﺑِﺘ
) ﺕ( )ﺏ(
ﻣِﻦ ﺑِﺎﻟﺼِّﻔﹶﺎﺕِ ﺍﻟﹾﻤﺤﻤﻮﺩﺍﺕِ ،ﻟِﻴﺴﺘﻌِ ﺪ ﻟِﻠﹾﻤﻮﺍﻫِﺐِ ﻭﺍﻟﺘﺤﻠِﻴﺎﺕِ ،ﻭﻣﺮﺍﻋﺎﺓِ ﺁﺩﺍﺏِ ﺍ َﻷﻭﻗﹶﺎﺕِ .ﻓﹶﻤﺎ ﺃﹸﺧِﺬﹶ ﻣِﻦ ﺫﹶﻟِﻚ ﻣﻊ ﻣﺎ ﺃﹸﺧِﺬﹶ
)(4 )ﺃ(
ﺭﺿِﻲ ﺍﻟ ﱠﻠﻪ ﺸﻴﺦ ) ﺃﹶﺑﻮ ﺍﻟﹾﻌﺒﺎﺱِ ( ﺯﺭﻭﻕ
ﺺ ﺍﻟﺘﻌﺮِﻳﻔﹶﺎﺕِ ﻣﺎ ﻗﹶﺎﻝﹶ ﺍﻟ
ﺴﻨﺔِ ﻫﻮ ﻋِﻠﹾﻢ ﺍﻟﺘﺼﻮﻑِ .ﻭﺍﺧﺘﻠﹶﻔﹸﻮﺍ ﻓِﻲ ﺗﻌﺮِﻳﻔِﻪِ .ﻭﺃﹶﺧ
ﺍﻟ
)(5
.ﻭﻗﹶﺪ ﺃﹶﺩﺭﺟﻮﺍ ﻓِﻴﻪِ ِﻗﺴﻄﺎﹰ ﻣِﻦ ﺍﻟﹾﻔِﻘﹾﻪِ ﺑِﻤﺎ ﻳﺮ ﺟِﻊ ﺇِﻟﹶﻰ ﺍﻟﹾﻌِﺒﺎﺩﺍﺕِ ﻣﺮﺍﻋﺎﺓﹰ ﻳﺮﺿﻰ(( ﻋﻨﻪ )):ﺍﻟﹾﻌﻤﻞﹸ ﻟِ ﱠﻠﻪِ ﺑِﻤﺎ ﻳﺮﺿﻰ ﻣِﻦ ﺣﻴﺚﹸ
)(7 )( 6
ﺇِﻟﹶﻰ ﺃﹶﺭﺑﻌﺔِ ﺃﹶ ﹾﻗﺴﺎﻡٍ :ﺍﻟﹾﻌِﺒﺎﺩﺍﺕ، ﺗﺤﺮِﻳﺮﺍﹰ ﻟِﻤﺎ ﻓِﻲ ﺍﻟﹾﻘﹸﻮﺕِ ﺸﻴﺦ ﺃﹶﺑﻮ ﺣﺎﻣِﺪٍ
ﻻﻧﺘِﻈﹶﺎﻣِﻪِ ﻣِﻦ ﺻﻼﹶﺡِ ﺍﻟﻈﱠﺎﻫِﺮِ ﻭﺍﻟﹾﺒﺎﻃِﻦِ .ﻭﻧ ﻮﻋﻪ ﺍﻟ
)ﺝ( )ﺙ(
ﺫﹶﻟِﻚ ﻣﺬﹾﻛﹸﻮﺭ ﻓِﻲ ﻛِﺘﺎﺏِ ﺍﻟ ﱠﻠﻪِ ] ﺗﻌﺎﻟﹶﻰ[ ،ﻭﺳﻨﺔِ ﺭﺳﻮﻟِﻪِ ﺻﻠﱠﻰ ﺍﻟ ﱠﻠﻪ ﻋﻠﹶﻴﻪِ ﻭﺍﻟﹾﻌﺎﺩﺍﺕ ،ﻭﺍﻟﹾﻤﻬﻠِﻜﹶﺎﺕ ،ﻭﺍﻟﹾﻤﻨﺠِﻴﺎﺕ .ﻭﻛﹸﻞﱡ
ﻭﺳ ﱠﻠﻢ ،ﻭﺃﹶﻗﹾﻮﺍﻝِ ﺍﻟﹾﻌﻠﹶﻤﺎﺀِ ﺍﻟﺮﺍﺳِﺨِﲔ ،ﻭﻓﹸﺘﻮﺣﺎﺕِ ﺍﻷَﻭﻟِﻴﺎﺀِ ﺍﻟﹾﻌﺎﺭِﻓِﲔ.
ﺝ -ﺯﻴﺎﺩﺓ ﻤﻥ "ﺏ " ﻭ"ﺝ". ﺙ -ﺝ :ﻜل ﺕ -ﺝ :ﻤﺎ ﺃﺨﺫﻩ. ﺏ -ﺝ :ﺍﻟﺘﺠﻠﻴﺎﺕ. ﺃ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ".
-1ﺍﻟﻬﺎﻤﺵ ،3ﺹ 14
-2ﺍﻷﻨﺒﻴﺎﺀ )ﻤﻜﻴﺔ( .103
-3ﻴـﺱ )ﻤﻜﻴﺔ( .78
-4ﺃﺤﻤﺩ ﺒﻥ ﺃﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ ﺍﻟﺒﺭﻨﺴﻲ ﺍﻟﻔﺎﺴﻲ ) 899ﻫـ( :ﻓﻘﻴﻪ ،ﻤﺤﺩﺙ ،ﺼﻭﻓﻲ .ﺍﻨﻔﺭﺩ ﺒﺠﻭﺩﺓ ﺍﻟﺘﺼﻨﻴﻑ ﻓﻲ ﺍﻟﺘﺼﻭﻑ.
ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻟﻀﻭﺀ ﺍﻟﻼﻤﻊ .223-222/1ﺍﻟﺴﻠﻭﺓ .184-183/3ﺍﻟﻨﺒﻭﻍ ﺍﻟﻤﻐﺭﺒﻲ .208-207/1ﺍﻷﻋﻼﻡ .91/1
-5ﻭﺭﺩ ﺒﺼﻴﻐﺔ " :ﺼﺩﻕ ﺍﻟﺘﻭﺠﻪ ﻤﺸﺭﻭﻁ ﺒﻜﻭﻨﻪ ﻤﻥ ﺤﻴﺙ ﻴﺭﻀﺎﻩ ﺍﻟﺤﻕ ﺘﻌﺎﻟﻰ ﻭﺒﻤﺎ ﻴﺭﻀﺎﻩ" .ﺍﻨﻅﺭ :ﻗﻭﺍﻋﺩ ﺍﻟﺘﺼﻭﻑ .4
-6ﺃﺒﻭ ﺤﺎﻤﺩ ﻤﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ ﺍﻟﻐﺯﺍﻟﻲ )505ﻫـ( ،ﺤﺠﺔ ﺍﻹﺴﻼﻡ .ﻓﻴﻠﺴﻭﻑ ،ﻤﺘﺼﻭﻑ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﻁﺒﻘﺎﺕ ﺍﻟﺸﺎﻓﻌﻴﺔ
ﺍﻟﻜﺒﺭﻯ .182-101/4ﺴﻴﺭ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ .322/19ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ .219-216/4ﺍﻷﻋﻼﻡ .23-22/7
" -7ﻗﻭﺕ ﺍﻟﻘﻠﻭﺏ ،ﻓﻲ ﻤﻌﺎﻤﻠﺔ ﺍﻟﻤﺤﺒﻭﺏ ،ﻭﻭﺼﻑ ﻁﺭﻴﻕ ﺍﻟﻤﺭﻴﺩ ،ﺇﻟﻰ ﻤﻘﺎﻡ ﺍﻟﺘﻭﺤﻴﺩ " ﻓﻲ ﺍﻟﺘﺼﻭﻑ ﻷﺒﻲ ﻁﺎﻟﺏ ﻤﺤﻤﺩ ﺒﻥ
ﻋﻠﻲ ﺍﻟﻤﻜﻲ )386ﻫـ( .ﺸﻴﺦ ﺍﻟﺼﻭﻓﻴﺔ .ﺴﻴﺭ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ .537-536/16ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ .304-303/4ﺍﻟﻭﺍﻓﻲ
ﺒﺎﻟﻭﻓﻴﺎﺕ .116/4ﻤﻌﺠﻡ ﺴﺭﻜﻴﺱ .321-320/1
21
] ﻋِﻠﹾ ﻡ ﺍﻟﺴﻨﱠﺔِ ﻭﺍﻟﹾﺤﺩِﻴﺙِ [
ﺴﻨﺔِ .ﻓﹶﺈِﻥﹾ ﻛﹶﺎﻥﹶ ﻧﻈﹶﺮﺍﹰ ﻓِﻲ ﺍﻟﺮﻭﺍﺓِ،
ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻧﻈﹶﺮﺍﹰ ﻓِﻲ ﺃﹶ ﻗﹾﻮﺍﻝِ ﺍﻟﻨﺒِﻲِّ ﺻﻠﱠﻰ ﺍﻟ ﱠﻠﻪ ﻋﻠﹶﻴﻪِ ﻭﺳ ﱠﻠﻢ ﻭﺃﹶﻓﹾﻌﺎﻟِﻪِ ﻭﺗﻘﹶﺎﺭِﻳﺮِﻩِ ،ﻓﹶﻬﻮ ﻋِﻠﹾﻢ ﺍﻟ
)( 5 )(3 )(2 )(1 )ﺃ(
ﺃﹶﻭ ﺃﹶﻭ ﺁﺣﺎﺩ) ،(4ﺻﺤِﻴﺢ ﺃﹶﻭ ﻣﻮﻗﹸﻮﻑ ، ﻣﺘﻮﺍﺗِﺮ ﻓِﻲ ﺍﻟﹾﻤﺮﻭِﻱِّ ﻣِ ﻦ ﺣﻴﺚﹸ ﻫﻮ ﻣﺮﻓﹸﻮﻉ ﻀﻌِﻴﻔﺎﹰ ،ﺃﹶﻭ
ﻭﺗﻮﺛِﻴﻘﺎﹰ ﻭﺗ
)(7 )( 7 )(6
ﺃﹶﻭ ﹶﻏﻴﺮ ﺫﹶﻟِﻚ ،ﻓﹶﻬﻮ ﻋِﻠﹾﻢ ﺍﻟﹾ ﺤﺪِﻳﺚِ ،ﻭﻓِﻴﻪِ ﺸﻴ ﺦِ ﺃﹶﻭِ ﺍﻟﹾﻌﺮﺽ ﻋﻠﹶﻴﻪِ
ﻣِﻦ ﺍﻟ ﺴﻤﺎﻉ
ﺿﻌِﻴﻒ ، ﺃﹶﻭ ﻓِﻲ ﺳﻤﺎﻉِ ﺫﹶﻟِﻚ ﻣِ ﻦ ﺣﻴﺚﹸ ﺍﻟ
ﲑﺓﹲ ﻣﺒﺴﻮﻃﹶﺔﹲ ﻋِﻨﺪ ﺃﹶﻫﻠِﻪِ.
ﺃﹶﻧﻮﺍﻉ ﻛﹶﺜِ
ﺸﺮﻋِ ﻴﺔﹸ ﺍﻟﹾﻜِﺒﺎﺭ
ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻧﻈﹶﺮﺍﹰ ﻓِﻲ ﺍﺳﺘِﻨﺒﺎﻁِ ﺍﻷَﺣﻜﹶﺎﻡِ ﻣِﻨﻪ ﻓﹶﺮﻋﺎﹰ ،ﺃﹶﻭ ﺍﻋﺘِﻘﹶﺎﺩﺍﹰ ﻇﹶﺎﻫِﺮﺍﹰ ،ﺃﹶﻭ ﺑﺎﻃِﻨﺎﹰ ،ﻓﹶﻌﻠﹶﻰ ﻣﺎ ﻣ ﺮ ﻓِﻲ ﺍﻟﹾﻘﹸﺮﺁﻥِ .ﻓﹶﺎﻟﹾﻌﻠﹸﻮﻡ ﺍﻟ
ﻫِﻲ ﻫﺬِﻩِ ﺍﻟﺴِّﺘﺔﹸ :ﻋِﻠﹾﻢ ﺍﻟﺘﻔﹾﺴِﲑِ ،ﻭﻋِﻠﹾﻢ ﺍﻟﹾﺤﺪِﻳﺚِ ،ﻭﻋِﻠﹾﻢ ﺍﻟﹾﻔِﻘﹾﻪِ ،ﻭﻋِﻠﹾﻢ ﺍﻷُﺻﻮﻝِ ) ،ﻭﻋِﻠﹾﻢ ﺃﹸﺻﻮﻝِ ﺍﻟﺪِّﻳﻦِ ،ﻭﻋِﻠﹾﻢ ﺍﻟﺘﺼﻮﻑِ .ﻭﺛﹶﻼﹶﺛﹶﺔﹲ
)ﺏ(
ﻣِﻨﻬﺎ ﻫِﻲ ﺍﻟﹾﻤﻘﹾﺼﻮﺩﺓﹸ ﻟِﺬﹶﺍﺗِﻬﺎ ،ﻭﻫِﻲ :ﻋِﻠﹾﻢ ﺍﻟﹾﻔِـﻘﹾﻪِ ،ﻭﻋِﻠﹾﻢ ﺃﹸﺻﻮ ﻝِ ﺍﻟﺪِّﻳﻦِ( ،ﻭﻋِﻠﹾﻢ ﺍﻟﺘﺼﻮﻑِ .ﻭﻗﹶﺪ ﻧﺸﺄﹶ ﻣﻊ ﻋِﻠﹾﻢِ ﺍﻷُﺻـﻮﻝِ
)(9 )(8
ﻭﻋِﻠﹾﻢ ﺍﻟﹾﺠﺪﻝِ . ﺨﻼﹶﻑِ
ﻋِﻠﹾﻤﺎﻥِ ﺁﺧﺮﺍﻥِ ،ﻭﻫﻤﺎ :ﻋِﻠﹾﻢ ﺍﻟﹾ ِ
] ﻋِﻠﹾ ﻡ ﺍﻟﺴِّﻴﺭﺓِ [
ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻣﻮﺿﻮﻋﻪ ﺃﹶﺣﻮﺍﻝﹶ ﺍﻟﻨﺒِﻲِّ ﺻﻠﱠﻰ ﺍﻟ ﱠﻠﻪ ﻋﻠﹶﻴﻪِ ﻭﺳ ﱠﻠﻢ ﻭﺃﹶﺻﺤﺎﺑِﻪِ ،ﻭﻣﺎ ﻋﺮﺽ ﻟﹶﻪ ﻣ ﻨﺬﹸ ﻭِﻻﹶﺩﺗِﻪِ ﺇِﻟﹶﻰ ﺃﹶﻥﹾ ﺗﻮﻓﱠﺎﻩ ﺍﻟ ﱠﻠﻪ ﺗﻌﺎﻟﹶﻰ
ﺺ ﺑِﺎﻟﺬِّ ﻛﹾﺮِ ﻣﺎ ﻭ ﻗﹶﻊ ﻟﹶﻪ ﺻﻠﱠﻰ ﺍﻟ ﱠﻠﻪ ﻋﻠﹶﻴﻪِ ﻭﺳ ﱠﻠﻢ ﺃﹶﻭ
ﲑﺓِ .ﻭﺭﺑﻤﺎ ﻳﺨ
ﻟِﻜﹶﺮﺍﻣﺘِﻪِ ﻣِﻦ ﺣﻴﺚﹸ ﺣِﻜﹶﺎﻳﺔﹸ ﺫﹶﻟِﻚ ﻋﻠﹶﻰ ﺍﻟﺘﻌﻤِﻴﻢِ ،ﻓﹶﻬﻮ ﻋِﻠﹾﻢ ﺍﻟﺴِّ
ﻷَﺻﺤﺎﹶﺑِﻪِ ﻣِﻦ ﺍﻟﹾﺤﺮﻭﺏِ ﻣﻊ ﺍﻟﹾﻜﹶﻔﹶﺮﺓِ ،ﻓﹶﻴﻘﹶﺎﻝﹸ ﻟﹶﻪ :ﻋِﻠﹾﻢ ﺍﻟﹾﻤﻐﺎﺯِﻱ .ﻭﻟِﺬﹶﻟِﻚ ﻳﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ ﺃﹶﺣﻴﺎﻧﺎﹰ ﻓﹶﻴﻘﹶﺎﻝﹸ :ﻋِﻠﹾﻢ ﺍﻟﹾﻤﻐﺎﺯِﻱ ﻭﺍﻟﺴِّﻴﺮِ.
ﻭﺃﹶﺩﺭ ﺟﻮﺍ ﻓِﻴﻬﺎ ﻣِﻦ ﺃﹶﺧﺒﺎﺭِ ﺃﹶﺟﺪﺍﺩِﻩِ ﺻﻠﱠﻰ ﺍﻟ ﱠﻠﻪ ﻋﻠﹶﻴﻪِ ﻭﺳ ﱠﻠﻢ ﻭﺃﹶﻧﺴﺎﺑِﻬِﻢ ،ﻭﺗﺸﻌﺐِ ﺍﻟﹾﻘﹶﺒﺎﺋِﻞِ ﻓِﻲ ﺫﹶﻟِﻚ ﻣﺎ ﻳﺘﻌ ﱠﻠﻖ ﺑِﺎ ﻟﹾﻤﻘﹾﺼﻮﺩِ ،ﻣﻊ ﻣﺎ
ﻳﻨﺎﺳِﺐ ﺫﹶﻟِﻚ ﻣِﻦ ﺫِﻛﹾﺮِ ﺑﻠﹶﺪِﻩِ ﺻﻠﱠﻰ ﺍﻟ ﱠﻠﻪ ﻋﻠﹶﻴﻪِ ﻭﺳ ﱠﻠﻢ ﻣ ﱠﻜﺔﹶ ،ﻭﺫِﻛﹾﺮِ ﺑﻴﺖِ ﺍﻟ ﱠﻠﻪِ ﺍﻟﹾﺤﺮﺍﻡِ ،ﻭﻣﻦ ﺑﻨﺎﻩ ،ﻭﻣﻦ ﺍﺣﺘﺮﻣﻪ ﻣِﻦ ﺍﻟﹾﻤﻠﹸﻮ ﻙِ
)ﺏ (
ﺍﻷَﻭﺍﺋِﻞِ ،ﻭﻣﻦ ﺳﻌﻰ ﻓِﻲ ﻧﻘﹾﻀِﻪِ ،ﻭﻣﺎ ﻳ ﺘﻌ ﱠﻠﻖ ﺑِﺬﹶﻟِﻚ ﻛﹸﻠِّﻪِ .ﻭﻫﻮ ﺷﻌﺒﺔﹲ ﻣِﻦ ﻋِﻠﹾﻢِ ﺍﻟﺘﺎﺭِﻳﺦِ.
ﺏ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ" ﺃ" -ﺝ" :ﻭ
-1ﻤﺎ ﺃﻀﻴﻑ ﺇﻟﻰ ﺍﻟﺭﺴﻭل)ﺹ( ،ﻭﻻ ﻴﻘﻊ ﻤﻁﻠﻘﻪ ﻋﻠﻰ ﻏﻴﺭ ﺫﻟﻙ .ﺍﻟﺘﻘﻴﻴﺩ ﻭﺍﻹﻴﻀﺎﺡ .65ﻤﻘﺩﻤﺔ ﺍﺒﻥ ﺍﻟﺼﻼﺡ .122
-2ﻫﻭ ﻤﺎ ﻴﺭﻭﻯ ﻋﻥ ﺍﻟﺼﺤﺎﺒﺔ ﺭﻀﻲ ﺍﷲ ﻋﻨﻬﻡ ﻤﻥ ﺃﻗﻭﺍﻟﻬﻡ ﻭﺃﻓﻌﺎﻟﻬﻡ ﻭﻨﺤﻭﻫﺎ .ﻓﻴﻭﻗﻑ ﻋﻠﻴﻬﻡ ،ﻭﻻ ﻴﺘﺠﺎﻭﺯ ﺒﻪ ﺇﻟﻰ ﺭﺴﻭل
ﺍﷲ )ﺹ( .ﺍﻨﻅﺭ :ﺍﻟﺘﻘﻴﻴﺩ ﻭﺍﻹﻴﻀﺎﺡ ،66ﻤﻘﺩﻤﺔ ﺍﺒﻥ ﺍﻟﺼﻼﺡ ،123ﺍﻟﺘﻌﺭﻴﻔﺎﺕ .236
-3ﻫﻭ ﺍﻟﺨﺒﺭ ﺍﻟﺜﺎﺒﺕ ﻋﻠﻰ ﺃﻟﺴﻨﺔ ﻗﻭﻡ ﻻ ﻴﺘﺼﻭﺭ ﺘﻭﺍﻁﺅﻫﻡ ﻋﻠﻰ ﺍﻟﻜﺫﺏ ﻟﻜﺜﺭﺘﻬﻡ ﺃﻭ ﻟﻌﺩﺍﻟﺘﻬﻡ ..ﺍﻟﺘﻌﺭﻴﻔﺎﺕ .199
-4ﻫﻭ ﻤﺎ ﻗﺼﺭ ﻋﻥ ﺼﻔﺔ ﺍﻟﺘﻭﺍﺘﺭ ،ﻭﻟﻡ ﻴﻘﻁﻊ ﺒﻪ ﺍﻟﻌﻠﻡ ﻭﺇﻥ ﺭﻭﺘﻪ ﺠﻤﺎﻋﺔ .ﺍﻟﻜﻔﺎﻴﺔ ﻓﻲ ﻋﻠﻡ ﺍﻟﺭﻭﺍﻴﺔ .17 -16
-5ﺍﻟﺫﻱ ﻴﺘﺼل ﺇﺴﻨﺎﺩﻩ ﺒﻨﻘل ﺍﻟﻌﺩل ﺍﻟﻀﺎﺒﻁ ﻋﻥ ﺍﻟﻌﺩل ﺍﻟﻀﺎﺒﻁ .ﺍﻨﻅﺭ :ﺍﻟﺘﻘﻴﻴﺩ ﻭﺍﻹﻴﻀﺎﺡ ،20ﻤﻘﺩﻤﺔ ﺍﺒﻥ ﺍﻟﺼﻼﺡ .82
-6ﻜل ﺤﺩﻴﺙ ﻟﻡ ﺘﺠﺘﻤﻊ ﻓﻴﻪ ﺼﻔﺎﺕ ﺍﻟﺼﺤﻴﺢ ،ﻭﻻ ﺍﻟﺤﺴﻥ .ﺍﻨﻅﺭ :ﺍﻟﺘﻘﻴﻴﺩ ﻭﺍﻹﻴﻀﺎﺡ ،63ﻤﻘﺩﻤﺔ ﺍﺒﻥ ﺍﻟﺼﻼﺡ .177
-7ﻭﻫﻭ ﻤﻥ ﻁﺭﻕ ﻨﻘل ﺍﻟﺤﺩﻴﺙ ﻭﺘﺤﻤﻠﻪ ﺍﻟﺒﺎﻟﻐﺔ ﺜﻤﺎﻨﻴﺔ ﺃﻗﺴﺎﻡ .ﺍﻨﻅﺭ :ﻤﻘﺩﻤﺔ ﺍﺒﻥ ﺍﻟﺼﻼﺡ .245
-8ﻴﻌﺭﻑ ﺒﻪ ﻜﻴﻔﻴﺔ ﺇﻴﺭﺍﺩ ﺍﻟﺤﺠﺞ ﺍﻟﺸﺭﻋﻴﺔ .ﺍﻨﻅﺭ :ﻤﻔﺘﺎﺡ ﺍﻟﺴﻌﺎﺩﺓ .356/2ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .721/1
-9ﺍﻟﻬﺎﻤﺵ ،2ﺹ19
22
] ﻋِﻠﹾ ﻡ ﺍﻟﺸﱠﻤﺎﺌِلِ [
)ﺃ(
ﺸﺮِﻳﻔﹶﺔِ ،ﻭﺃﹶﺧﻼﹶﻗِﻪِ ﺍﻟﹾﻜﹶﺮِﳝﺔِ ،ﻭﻓِﻲ ﻣﻠﹾﺒﺴِﻪِ،
ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻣﻮﺿﻮﻋﻪ ﺧﺼﻮﺹ ﺃﹶﺣﻮﺍﻝِ ﺍﻟﻨﺒِﻲِّ ﺻﻠﱠﻰ ﺍﻟ ﱠﻠﻪ ﻋﻠﹶﻴﻪِ ] ﻭﺳ ﱠﻠﻢ [ ﻓِﻲ ﺧِﻠﹾﻘﹶﺘِﻪِ ﺍﻟ
ﺸﻤﺎﺋِﻞِ.
ﻭﻣﺄﹾﻛﹶﻠِﻪِ ،ﻭﻧﻮﻣِﻪِ ،ﻭﻳﻘﹶ ﹶﻈﺘِﻪِ ،ﻭﻧﺤﻮِ ﺫﹶﻟِﻚ ،ﻓﹶﻬﻮ ﻋِﻠﹾﻢ ﺍﻟ
)(2 )(1
ﺸﺮﻋِﻴﺔِ
ﻋﻠﹸﻮﻡ ﺷﺮﻋِﻴﺔﹲ .ﻭﻧﻌﻨِﻲ ﺑِﺎﻟ ﻭﻋِﻠﹾﻢِ ﺍﻟﹾﻘِﺮﺍﺀَﺍﺕِ ﻓﹶﻬﺬِﻩِ ﺍﻟﹾﻌﻠﹸﻮﻡ ﺍﻟﱠﺜﻼﹶﺛﹶﺔﹸ ﺃﹶﻳﻀﺎﹰ ﻣﻊ ﻣﺎ ﻣ ﺮ ﻣِﻦ ﻋِﻠﹾﻢِ ﺍﻟ ﺮﺳﻢِ
ﺸﺮﻉِ ﻣﺪﺧﻞﹲ ﻓِﻴﻪِ ،ﻭﻟﹶﻢ ﻳﻜﹸﻦ ﻣِﻦ ﻋﻠﹸﻮﻡِ ﺍﻷَﻭﺍﺋِﻞِ.
ﺸﺮﻉِ ،ﺃﹶﻭ ﻛﹶﺎﻥﹶ ﻣﺄﹾﺧﻮﺫﺍﹰ ﻓِﻲ ﻫﺬِﻩِ ﺍﻟﹾﻤِ ﱠﻠﺔِ ﺍﻟﹾﻤ ﹶﻄ ﻬﺮﺓِ ﻣِﻤﺎ ﻟِﻠ
ﻫﻨﺎ ﻣﺎ ﺗﻠﹸﻘِّﻲ ﻣِﻦ ﺍﻟ
ﻭﻋﻠﹶﻰ ﻫﺬﹶﺍ ﻓﹶﻌﻠﹸﻮﻡ ﺍﻟﹾﻌﺮﺑِﻴﺔِ ﻳﺼِﺢ ﺃﹶﻥﹾ ﻳﻘﹶﺎﻝﹶ ﻓِﻴﻬﺎ ﺷﺮﻋِﻴﺔﹲ ﺑِﻬﺬﹶﺍ ﺍﻻﻋﺘِﺒﺎﺭِ َﻷﻧﻬﺎ ﻓِﻲ ﻫﺬِﻩِ ﺍﻟﹾﻤِﱠﻠﺔِ ﺍﻋﺘِﺒ ﺮﺕ ،ﻭﻳﺴﺘﻌﺎﻥﹸ ِﺑﻬﺎ ﻓِﻴﻬﺎ.
ﺼﺢ ﹶﺃﻥﹾ ﻳﻘﹶﺎ ﹶﻝ ﺇِﻧﻬﺎ ﻭﺳﺎِﺋﻞﹸ ﺑﻌِﻴ ﺪﺓﹲ .ﻭ ﻋﻠﹶﻰ ﻫﺬﹶﺍ ﻳﻘﹶﺎﻝﹸ :ﻋﻠﹸﻮﻡ ﺍﻟﹾ ِﻤ ﱠﻠ ِﺔ ﺇِﻣﺎ ﺷﺮِ ﻋﻴﺔﹲ ﻭﺇِﻣﺎ ﻟﹸﻐِ ﻮﻳﺔﹲ.
ﻭﻳ ِ
)(3
ﺴﻨﺔِ ﻏﹶﺎﻳﺔﹰ ﺑِﻤﺎ ﺃﹶ ﹾﻏﻨﻰ
ﺸﺮﻋِﻴﺎﺕِ ﻣﻊ ﻛﹶﻮﻧِﻪِ ﻣِﻦ ﻋﻠﹸﻮﻡِ ﺍﻷَﻭﺍﺋِﻞِ ،ﻷَﻧﻪ ﻣﻘﹶ ﺮﺭ ﻓِﻲ ﺍﻟﹾﻜِﺘﺎﺏِ ﻭﺍﻟ
ﺃﹶ ﻭ ﻻﹰ ﻓِﻲ ﺍﻟ ﻭ ﹶﻗﺪ ﺃﹶﺩﺭﺟﻨﺎ ﻋِﻠﹾﻢ ﺍﻟﹾﻜﹶﻼﹶﻡِ
) ﺏ(
ﺸﺮِﻳﻌﺔِ .ﻓﹶﺈِ ﱠﻥ ﺍﻟﹾﻤ ﹾﻄﻠﹸﻮﺏ ﺑِﺎﻟ ﺪﻋﻮﺓِ ﺇِﻧﻤﺎ ﻫﻮ ﺍﻻﻋﺘِﻘﹶﺎﺩ ﻭﺍﻟﹾﻌﻤﻞﹸ .ﻓﹶﻮﺟﻮﺩﻩ ﻋِﻨﺪ
ﻭﻫﻮ ﺃﹶﺣﺪ ﺭﻛﹾﻨﻲ ﺍﻟ ﻋﻦ ﻛﹶﻼﹶﻡِ ﺍﻷَﻭﺍﺋِﻞِ .ﻛﹶﻴﻒ
)ﺏ (
ﺸﺮﺍﺋِﻊ ،ﻭﺍﺗﻔﹶﻘﹶﺖ ﻋﻠﹶﻴﻪِ ﺍﻟﹾﻌﻘﹶﻼﹶﺀُ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺻﻠﱠﻰ ﺍﻟ ﱠﻠﻪ ﻋﻠﹶﻴﻪِ
ﻟِﻜﹶﻮﻧِﻪ ﻋِﻠﹾﻤﺎﹰ ﻟﹶﻬﻢ ،ﺑﻞﹾ ﻟِﻜﹶﻮﻧِﻪِ ﻣِﻤﺎ ﺗﻀﺎﻓﹶﺮﺕ ﻋﻠﹶﻴﻪِ ﺍﻟ ﺍﻷَﻭﺍﺋِﻞِ ﻟﹶﻴﺲ
)(4
)) ﺃﹶﻱ ﻣﺘﻔِﻘﹸﻮﻥﹶ ﻓِﻲ ﺃﹶﻣﺮِ ﺍﻟﺘﻮﺣِﻴﺪِ .ﻭﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ: ﺤﺩ((
ﻭﺍ ِ ﻼﺕٍ ،ﺃُ ﻤﻬﺎﺘﹸ ﻬﻡ ﺸﹶﺘﱠﻰ ﻭﺃَﺒـﻭﻫﻡ
ﻋﱠﻭﺳ ﱠﻠﻢ )):ﺍﻷَﻨﹾ ِﺒﻴﺎﺀ ﺃَﻭ ﻻﹶﺩ
)(5 )ﺕ(
ﺴﻠﹾﻨﹶﺎ ِﻤﻥ
)) ،ﻭﻤﺎ ﺃَﺭ ﻥ((
ﻴﻌ ﺒﺩﻭ ﺁ ِﻟ ﻬ ﹰﺔ ﻥ
ﻥ ﺍﻟ ﺭﺤﻤﺎ ِ
ﺠ ﻌﻠﹾﻨﹶﺎ ِﻤﻥ ﺩﻭ ِ
ﻙ ِﻤﻥ ﺭﺴِ ﻠﻨﹶﺎ ﺃَ
ﺴﻠﹾﻨﹶﺎ ِﻤﻥ ﻗﹶﺒِ ﻠ
ﻭﺍﺴﺄَ لْ ﻤﻥ ﺃَﺭ
)(6
. ﻥ((
ﻓﹶﺎﻋﺒﺩﻭ ِ ﻙ ِﻤﻥ ﺭﺴﻭ ٍل ِﺇ ﱠﻻ ﻴﻭﺤﻰ ِﺇﻟﹶﻴﻪِ ﺃَ ﱠﻨﻪ ﹶﻻ ِﺇﻟﹶ ﻪ ِﺇ ﱠﻻ ﺃَﻨﹶﺎ
ﻗﹶﺒِ ﻠ
) ﺝ( )ﺙ(
ﻛﹸﻠﱡﻬﺎ ﺷﺮﻋِﻴﺔﹰ ،ﻭ ﻻﹶ ﺸﺮﻉِ ،ﻟﹶﻜﹶﺎﻧﺖِ ﺍﻟﹾﻌﻠﹸﻮﻡ ﺍﻟﹾﻤﺘﺪﺍﻭﻟﹶﺔﹸ
ﻣﺎ ﻳﺒﺎﺡ ﺗﻌﺎﻃِﻴﻪِ ﺷﺮﻋﺎﹰ ،ﺃﹶﻭ ﻣﺎ ﻟﹶﻪ ﺇِﻋﺎﻧﺔﹲ ﻓِﻲ ﺍﻟ ﺸﺮﻋِﻲِّ
ﻭﻟﹶﻮ ﺃﹶﺭﺩﻧﺎ ﺑِﺎﻟ
)(7 )ﺡ (
ﻣﺜﹶﻼﹰ ،ﻓﹶﺈِ ﱠﻥ ﺟﻤِﻴﻊ ﺍﻟﹾﻮﺳﺎﺋِﻞِ ﺗﻌﺘﺒﺮ ﻧﻠﹾﺘﻔِﺖ ﺇِﻟﹶﻰ ﻣﻦ ﻳﺤﺮِّﻡ ﻋﻠﹸﻮﻡ ﺍﻟﹾﻔﹶﻠﹾﺴﻔﹶﺔِ ﻭﺍﻟﹾﻤﻨﻄِﻖِ
ﺙ" -ﺝ" :ﺒﺎﻟﺸﺭﺡ. ﺕ" -ﺝ" :ﺍﻟﺭﺤﻤﺔ ﺏ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ" ﺃ -ﺯﻴﺎﺩﺓ ﻤﻥ "ﺏ "" ،ﺝ".
ﺡ -ﻓﻲ ﺍﻷﺼل :ﻴﺤﻭﻡ .ﻭﺍﻟﺘﺼﺤﻴﺢ ﻤﻥ"ﺏ"ﻭ"ﺝ" ﺝ" -ﺝ " :ﻤﺘﺩﺍﻭﻟﺔ
-1ﺍﻟﻬﺎﻤﺵ ،1ﺹ 18
-2ﺍﻟﻬﺎﻤﺵ ،2ﺹ18
-3ﺘﺤﺩﺙ ﻋﻨﻪ ﻓﻲ ﺹ 14
ﺱ ﺒﻴﻨِﻲ ﻭ ﺒﻴﻨﹶﻪ ﻨﹶ ِﺒﻲ ".ﺍﻨﻅﺭ :ﺼﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ
ﻋﻼﹼﺕ ،ﻟﹶﻴ
ﻥ ﻤﺭ ﻴﻡ ،ﻭﺍﻷَﻨﹾ ِﺒﻴﺎﺀ ﺃَﻭﻻﹶﺩ
ﺱ ﺒِﺎﺒِ
-4ﻭﺭﺩ ﺒﺼﻴﻐﺔ ":ﺃَﻨﹶﺎ ﺃَﻭﻟﹶﻰ ﺍﻟﱠﻨﺎ ِ
.1072/2ﺼﺤﻴﺢ ﻤﺴﻠﻡ .130/8ﻭﺍﻟﻐﺭﻴﺒﻴﻥ " :1319/4ﺍﻷﻨﺒﻴﺎﺀ ﺃﻭﻻﺩ ﻋﻼﺕ" ﻤﻌﻨﺎﻩ ﺃﻨﻬﻡ ﻷﻤﻬﺎﺕ ﻤﺨﺘﻠﻔﺎﺕ ﻭﺩﻴﻨﻬﻡ
ﻭﺍﺤﺩ.
-5ﺍﻟﺯﺨﺭﻑ )ﻤﻜﻴﺔ( .44
-6ﺍﻷﻨﺒـﻴﺎﺀ )ﻤﻜﻴﺔ( .25
-7ﺭﺩ ﻋﻠﻰ ﺍﻟﺴﻴﻭﻁﻲ ﺍﻟﺫﻱ ﺠﺯﻡ ﺒﺤﺭﻤﺔ ﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﻟﻤﻨﻁﻕ .ﺍﻟﻘﺎﻨﻭﻥ .300-299ﻭﻓﺼل ﺫﻟﻙ ﻓﻲ " ﻨﻔﺎﺌﺱ ﺍﻟﺩﺭﺭ"
) 207 -206ﻤﺨﻁﻭﻁ( ،ﻭﺫﻜﺭ ﺃﻥ ﺍﻟﺫﻴﻥ ﻴﺤﺭﻤﻭﻨﻪ ﻴﺘﻌﻠﻠﻭﻥ ﺇﻤﺎ ﺒﺎﻨﻌﺩﺍﻡ ﻓﺎﺌﺩﺘﻪ ،ﺃﻭ ﺒﺄﻨﻪ ﻤﻥ ﻭﻀﻊ ﻏﻴﺭ ﺍﻟﻤﺴﻠﻤﻴﻥ.
23
ﺻﻞﹶ ﺑِﻪِ ﺇِﻟﹶﻰ ﻭﺍ ﺟِﺐٍ
ﺻﻞﹶ ﺑِﻪِ ﺇِﻟﹶﻰ ﻣﺤ ﺮﻡٍ ﺃﹶﻭ ﻣﻜﹾﺮﻭﻩٍ ،ﺣﺮِّﻡ ﺃﹶﻭ ﻛﹸﺮِّﻩ ﺗﻌ ﻠﱡﻤﻪ ﻟِﺬﹶﻟِﻚ .ﻭﻣﻦ ﺗﻌ ﱠﻠﻤﻪ ﻟِﻴﺘﻮ
ﺑِﻤﻘﹶﺎﺻِﺪِﻫﺎ .ﻓﹶﻤﻦ ﺗﻌ ﱠﻠﻢ ﻋِﻠﹾﻤﺎﹰ ﻟِﻴ ﺘﻮ
ﺃﹶﻭ ﻣﻨﺪﻭﺏٍ ﺃﹶﻭ ﻣﺒﺎﺡٍ ،ﻭﺟﺐ ﺗﻌﻠﱡﻤﻪ ﺃﹶﻭ ﻧﺪِﺏ ﺃﹶﻭ ﺃﹸﺑِﻴﺢ ،ﺣﺘﻰ ﺇِ ﱠﻥ ﻋِﻠﹾﻢ ﺍﻟﺴِّﺤﺮِ ﻣﺜﹶﻼﹰ ﻣﻦ ﺗﻌ ﱠﻠﻤﻪ ﻟِﻴﺆﺫِﻱ ﺑِﻪِ ﻣﻌﺼﻮﻡ ﺍﻟ ﺪﻡِ ،ﻛﹶﺎﻥﹶ
ﺗﻌﻠﱡﻤﻪ ﻟﹶﻪ ﺣﺮﺍﻣﺎﹰ ﻛﹶﻔِﻌﻠِﻪِ .ﻭﻟﹶﻮ ﺗﻌ ﱠﻠﻤﻪ ﺃﹶﺣﺪ ﻟِﻤﺠ ﺮﺩِ ﺃﹶﻥﹾ ﻳﺘﺤ ﱠﻘﻘﹶﻪ ﻟِﻴﻤﻴِّﺰ ﺑﻴـﻨﻪ ﻭﺑﻴﻦ ﺍﻟﹾﻤﻌﺠِﺰﺓِ ﻣﺜﹶﻼﹰ ،ﺃﹶﻭ ﻟِﻴﺘﺤ ﱠﻘﻖ ﻓﹶﺎﻋِﻠﹸﻪ ﻋِﻨﺪﻣﺎ ﻳ ﻨﺴﺐ
ﺸﻲﺀِ ﻓﹶﺮﻉ ﺗﺼﻮﺭِﻩِ .ﻓﹶﺎﻟﹾﺤﻜﹾﻢ
ﺇِﻟﹶﻴﻪِ ﻟِﻴﻘﹶﻊ ﺍﻟﹾﺤﻜﹾﻢ ﻋﻠﹶﻴﻪِ ﺑِﺎﻟﹾﻘﹶﺘﻞِ ﻣﺜﹶﻼﹰ ،ﻛﹶﺎﻥﹶ ﺗﻌﻠﱡﻤﻪ ﻟِﺬﹶﻟِﻚ ﺟﺎﺋِﺰﺍﹰ ﺃﹶﻭ ﻭﺍﺟِﺒﺎﹰَ ،ﻷَ ﱠﻥ ﺍﻟﹾﺤﻜﹾﻢ ﻋﻠﹶﻰ ﺍﻟ
ﺑِﺎﻟﹾﺤﺪِّ ﻋﻠﹶﻰ ﺍﻟﺴﺎﺣِﺮِ ﻓﹶﺮﻉ ﺗﺼﻮﺭِ ﺍﻟﺴﺎﺣِﺮِ ،ﻭﺗﺼﻮﺭ)ﺃ( ﺍﻟﺴﺎﺣِﺮِ ﻓﹶﺮﻉ ﺗﺼﻮﺭِ ﺍﻟﺴِّﺤﺮِ .ﻓﹶﺎ ﻓﹾﻬﻢ ﻫﺬﹶﺍ ﺍﻟﹾﻤﻘﹾﺼِﺪ ،ﻭﻻﹶ ﺗﻠﹾﺘﻔِﺖ ﺇِﻟﹶﻰ
ﺃﹶﺭﺍﺟِﻴﻒِ ﺍﻟﹾﻤﺘـﻨﻄِّﻌِﲔ)ﺏ() .(1ﻭﺍﻋﺮِﻑ ﺑِﺬﹶﻟِﻚ ﹶﻗﺪﺭ ﻗﹶﻮﻝِ ﻣﻦ ﺃﹸﻭﺗِﻲ ﺟﻮﺍﻣِﻊ ﺍﻟﹾﻜﹶﻠِﻢِ)ﺻﻠﱠﻰ ﺍﻟ ﱠﻠﻪ ﻋﻠﹶﻴﻪِ ﻭﺳ ﱠﻠﻢ)(ﺕ(ِ )):ﺇﻧﻤﺎ ﺍ َﻷﻋﻤﺎ ﻝﹸ
)ﺕ(
ﺸﻲﺀِ ﻣِﻦ ﺣﻴﺚﹸ ﺫﹶﺍﺗﻪ ﺧﻴﺮ ﻣِﻦ ﺍﻟﹾﺠﻬﻞِ ﺑِﻪِ .ﻓﹶﺈِ ﱠﻥ ﺍﻟﹾﻌِﻠﹾﻢِ ﻏﺬﹶﺍﺀُ ﺍﻟﹾﻌﻘﹾﻞِ ،ﻭﻧﺰﻫﺔﹸ ﺍﻟﺮﻭﺡِ،
ﺃﹶ ﱠﻥ ﺍﻟﹾﻌِﻠﹾﻢ ﺑِﺎﻟ ﺑِﺎﻟﻨِّﻴﺎﺕِ(() .(2ﻭﺍﻋﻠﹶﻢ ﺃﹶﻳﻀﺎﹰ
ﺨﺘﻠِﻒ ﺍﻟﱠﺜﻤﺮﺍﺕ.
ﻭﺻِﻔﹶﺔﹸ ﺍﻟﹾﻜﹶﻤﺎﻝِ ،ﻭﺇِﻧﻤﺎ ﺗ
)(4 )(3
ﺴﻜﹾﺘﹶﺎﻨِﻲ ،ﻓﹶـﻘﹶﺎ ﹶﻝ :
ﺸﻴﺦ ﺃَﺒﻭ ﺒﻜﹾ ٍﺭ ﺒﻥ ﻴﻭﺴﻑﹶ ﺍﻟ
ﺸﺮﻋِﻴﺔﹶ ﺍ ﹾﺛﻨﻲ ﻋﺸﺮ .ﻭﻧ ﹶﻈﻤﻬﺎ ﺍﻹِﻣﺎﻡ ﺍﻟﹾﻌﺎﻟِﻢ ﺍﻟ
ﻭﺟﻌﻞﹶ ﺑﻌﻀﻬﻢ ﺍﻟﹾﻌﻠﹸﻮﻡ ﺍﻟ
] ﺍﻟﻁﻭﻴل [
ﺠﺔِ
ﺤﻥ ﺍ ِﻹﺭﺙِ ﺃَﺼِ ل ﺍﻟﹾ ﻤ
ﺕ ﺒﻴﺎ ِ
ِﺒ ﻭﻗﹾ ِ ﺙ ﻤ ﺅَ ِﺭّﺨﹰﺎ
ﺤﺩِﻴ ِ
- 1ﺘﹶﻔﹶـﻘﱠـﻪِ ﺒﺘﹶﻔﹾـﺴِﻴ ِﺭ ﺍﻟﹾ
ﺸﺭِﻴ ﻌﺔِ
ﺴ ٍّﺭ ِﻤﻥ ﻋﻠﹸﻭ ِﻡ ﺍﻟ ﱠ
ﺼ ﻭﻑﹾ ِﺒ ِ
ﺘﹶ ﻀﻤِ ﺭ ﻟﹸﻐﹶـﺎﺘِـ ِﻪ
- 2ﻭﻻﹶ ﺘﹸﻐﹾـ ِﻔﻠﹶﻥ ﻨﹶﺤﻭ ﹰﺍ ِﺒ
)(5
ﻅ ِﺒﻨﹶﻴِ ل ﺍﻟﹾ ﻤ ﺠﺩِ ﺃَﺒـﻠﹶﻎﹶ ﻤﻨﹾ ﻴﺔِ
ﻭﺘﹶﺤ ﹶ ﻀلٍ
ﻰ ِﻤﻥ ﻤﺭﺍﻗِﻲ ﺃَﻓﹶﺎ ِ
- 3ﺘﹶـﻨﹶ لْ ِﺒ ِﻪ ﻤﺭﻗ
)(7 )(6 )ﺕ(
ﻭﺃﹸﺻﻮﻝﹶ ﺍﻟﺪِّﻳﻦِ .ﺍﻧﺘﻬﻰ. ﺠﺔِ (( ،ﻳﺘﻨﺎﻭﻝﹸ ﺍ َﻷﺻﻠﹶﻴﻦِ ،ﺃﹸﺻﻮﻝﹶ ﺍﻟﹾﻔِﻘﹾﻪِ
ﺍﻟﹾﻤﺤ ﻗﹶﺎﻝﹶ :ﻭﻗﹶﻮﻟﹸﻪ )) :ﺃﹶﺻﻞِ
ﺕ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ" ﺏ" -ﺏ" :ﺍﻟﻤﻨﺘﻁﻌﻴﻥ. ﺃ" -ﺝ" :ﻭﻓﺭﻉ ﺘﺼﻭﺭ
-1ﺍﻟﻤﺘﻨﻁﻌﻭﻥ :ﺍﻟﻤﺘﻌﻤﻘﻭﻥ ﻭﺍﻟﻤﻐﺎﻟﻭﻥ ﻓﻲ ﺍﻟﻜﻼﻡ .ﺍﻟﻠﺴﺎﻥ )ﻨﻁﻊ(
-2ﺼﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ .21/1ﻭﻟﻠﺴﻴﻭﻁﻲ ﻜﺘﺎﺏ " ﻤﻨﺘﻬﻰ ﺍﻵﻤﺎل ﻓﻲ ﺸﺭﺡ ﺤﺩﻴﺙ ﺇﻨﻤﺎ ﺍﻷﻋﻤﺎل ".
-3ﺃﺒﻭ ﺒﻜﺭ ﺒﻥ ﻴﻭﺴﻑ ﺍﻟﺴﻜﺘﺎﻨﻲ) 1063ﻫـ ( .ﻭﺍﻟﺴﻜﺘﺎﻨﻲ ﺒﻜﺎﻑ ﻤﻌﻘﻭﺩﺓ ﻨﺴﺒﺔ ﺇﻟﻰ ﻗﺒﻴﻠﺔ ﺴﻜﺘﺎﻨﺔ ،ﺇﺤﺩﻯ ﻗﺒﺎﺌل ﺴﻭﺱ
ﺍﻟﻤﺸﻬﻭﺭﺓ ،ﺍﻟﻭﺍﻗﻌﺔ ﺸﺭﻗﻲ ﻤﺩﻴﻨﺔ ﺘﺎﺭﻭﺩﺍﻨﺕ .ﻋﺎﻟﻡ ،ﺯﺍﻫﺩ ،ﺭﺤﺎﻟﺔ .ﺃﺨﺫ ﻋﻥ ﻤﺸﺎﻴﺦ ﻤﺸﺎﺭﻗﺔ ﻭﻤﻐﺎﺭﺒﺔ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻟﺘﻘﺎﻁ
ﺍﻟﺩﺭﺭ .133 /1ﻁﺒﻘﺎﺕ ﺍﻟﺤﻀﻴﻜﻲ .141-140ﺼﻔﻭﺓ ﻤﻥ ﺍﻨﺘﺸﺭ ،114-112ﺍﻗﺘﻔﺎﺀ ﺍﻷﺜﺭ .116-115
-4ﻓﺘﺢ ﺍﻟﻤﻠﻙ ﺍﻟﻨﺎﺼﺭ ،8/2ﺃﻭﺭﺩﻫﺎ ﻤﺤﻤﺩ ﺒﻥ ﺴﻌﻴﺩ ﺍﻟﻤﻴﺭﻏﺜﻲ ﻓﻲ ﺇﺠﺎﺯﺘﻪ ﻟﻠﺤﺴﻴﻥ ﻭﻤﺤﻤﺩ ﺍﺒﻨﻲ ﻨﺎﺼﺭ ﺍﻟﺩﺭﻋﻲ ،ﻤﻨﺴﻭﺒﺔ
ﻟﺸﻴﺨﻪ ﺃﺒﻲ ﺒﻜﺭ ﺍﻟﺴﻜﺘﺎﻨﻲ .ﻭﺃﻭﺭﺩﻫﺎ ﺍﻟﻤﺭﺍﻜﺸﻲ ﻓﻲ ﺍﻹﻋﻼﻡ .216/1ﻭﺃﻴﻀﺎ ﻓﻲ 205/3ﻀﻤﻥ ﺇﺠﺎﺯﺓ ﻤﺤﻤﺩ ﺍﻟﻤﻴﺭﻏﺜﻲ.
ﻭﻓﻲ ﺍﻟﻌﻭﺍﺌﺩ ﺍﻟﻤﺯﺭﻴﺔ ﻟﻠﻤﻴﺭﻏﺜﻲ )ﻤﺨﻁﻭﻁ( ﺍﻟﻭﺭﻗﺔ .249
:ﻭﻻ ﺘﻐﻔﻠﻥ ﻨﺤﻭﺍ ﺒﻀﻤﻥ ﻟﻐﺎﺘﻪ -5ﻓﺘﺢ ﺍﻟﻤﻠﻙ ﺍﻟﻨﺎﺼﺭ /ﺍﻟﻌﻭﺍﺌﺩ ﺍﻟﻤﺯﺭﻴﺔ
:ﻭﻻ ﺘﻐﻔﻠﻥ ﻨﺤﻭﺍ ﺒﻀﻤﻥ ﻟﻐﺎﺘﻪ. ﺍﻹﻋﻼﻡ .216/1
ﻥ ِﻟﻘﹶﺎ ِﺌ ِﻪ
ﻀﻤِ
ﻭﻻ ﺘﻐﻔﻠﻥ ﻨﺤﻭﺍ ِﺒ / :ﺘﻔﻘﻪ ﺒﺘﹶﻌﺒِﻴ ِﺭ ﺍﻟﺤﺩﻴﺙ ﻤﺅﺭﺨﺎ ﺍﻹﻋﻼﻡ 205/3
-6ﺘﻘﺩﻡ ﻓﻲ ﺹ 18
-7ﺘﻘﺩﻡ ﻓﻲ ﺹ 19
24
)(1
ﻭﻫِﻲ ﻣِ ﻦ ﻫﺬﹶﺍ ﺍﻟﹾﻘﹶﺒِﻴﻞِ ،ﺇِﻥﹾ ﻟﹶﻢ ﻳﺪﺭِ ﺟﻬﺎ ﻓِﻲ ﺍﻟﺘﺎﺭِﻳﺦِ ﺃﹶﻭ ﻓِﻲ ﲑﺓﹶ
ﻭﺃﹶﺭﺍﺩ ﺑِﻬﺎ ﻣﺎ ﺗﻌ ﱠﻠﻖ ﺑِﺎﻟﺪِّﻳﻦِ ﻣﻘﹾﺼِﺪﺍﹰ ﺃﹶﻭ ﻭﺳِﻴﻠﹶﺔﹰ .ﻭ ﹶﻗﺪ ﺃﹶﻏﹾﻔﹶﻞﹶ ﺍﻟﺴِّ
)(2
ﻭﻫﻮ ﻣﺤﺘﺎﺝِ ﺇﻟﹶﻴﻪِ .ﻭﺍﻟﹾﺨﻄﹾﺐ ﺳﻬﻞﹲ ﺑﻌﺪ ﺗﺤﻘِﻴﻖِ ﻣﺎ ﻗﹶ ﺮﺭﻧﺎ ﹶﻗﺒﻞﹸ. ﺍﻟﹾﺤﺪِﻳﺚِ .ﻭﺃﹶﻏﹾﻔﹶﻞﹶ ﺍﻟﹾﺤِﺴﺎﺏِ
] ﻋِﻠﹾ ﻡ ﺍﻟﻠﱡﻐﹶﺔِ [
ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻣﻮﺿﻮﻋﻪ ﺍﻟﻠﱡﻐﺔﹶ ،ﺃﹶﻋﻨِﻲ ﻛﹶﻼﹶﻡ ﺍﻟﹾﻌﺮﺏِ ،ﻭﻫِﻲ ﺃﹶﻟﹾﻔﹶﺎ ﹸﻇﻬﻢ ﺍﱠﻟﺘِﻲ ﻳﺘﺤﺎﻭﺭﻭﻥﹶ ﺑِﻬﺎ .ﻓﹶﺈِ ﻥﹾ ﻛﹶﺎﻥﹶ ﻧﻈﹶﺮﺍﹰ ﻓِﻲ ﻓﹶﻬﻢِ ﻣﻌﺎﻧِﻴﻬﺎ ،ﻓﹶﻬﻮ ﻋِﻠﹾﻢ
ﻣﺘﻦِ ﺍﻟﱡﻠﻐﺔِ .ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻧﻈﹶﺮﺍﹰ ﻓِﻴﻤﺎ ﻳﻌﺘﺮِﻱ ﺁﺧِﺮ ﺍﻟﱠﻠﻔﹾﻆِ ﻣِﻦ ﺣﺮﻛﹶﺎﺕٍ ﻭﺳﻜﹶﻨﺎﺕٍ ﻭﺑِﻨﺎﺀٍ ،ﻓﹶﻬﻮ ﻋِﻠﹾﻢ ﺍﻹِﻋﺮﺍﺏِ .ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻧﻈﹶﺮﺍﹰ ﻓِﻴﻤﺎ
ﻳﻌﺘﺮِﻱ ﺍﻟﱠﻠﻔﹾ ﹶﻈﺔﹶ ﻣِﻦ ﺗﺼﺤِﻴﺢٍ ﻭﺇِﻋﻼﹶﻝٍ ﻭﺇِﺑﺪﺍﻝٍ ﻭﻧﺤﻮِ ﺫﹶﻟِﻚ ،ﻓﹶﻬﻮ ﻋِﻠﹾﻢ ﺍﻟﺘﺼﺮِﻳﻒِ .ﻭﻳﺴﻤﻰ ﻣﺠﻤﻮﻋﻬﻤﺎ ﻋِﻠﹾﻢ ﺍﻟﻨﺤﻮِ .ﻭﻗﹶﺪ ﻳﺮﺍﺩ
)ﺃ(
ﻂ ﻷَﻧﻪ ﻫﻮ ﺍﻟﹾﻘﹶﺪِﱘ ﺍ ﻟﹾﻤﻮﺿﻮﻉ ﺃﹶ ﻭﻻﹰ .ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻧﻈﹶﺮﺍﹰ ﻓِﻲ ﺻﻮﺭﺓِ ﺍﻟﱠﻠﻔﹾﻆِ ﻭﻣﺎ ﺩﺗِﻪِ ،ﻓﹶﻬﻮ ﻋِﻠﹾﻢ ﺍﻻِﺷﺘِﻘﹶﺎﻕِ .ﻭﻳﻨﺪﺭِﺝ
ﺑِﺎﻟﻨﺤﻮِ ﺍ َﻷ ﻭ ﻝﹶ ﻓﹶﻘﹶ ﱡ
ﻓِﻲ ﺍﻟﻨﺤﻮِ.
ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻧﻈﹶﺮﺍﹰ ﻓِﻲ ﺗ ﹾﻄﺒِﻴﻖِ ﺍﻟﱠﻠﻔﹾﻆِ ﻟِﻤﻘﹾﺘﻀﻰ ﺍﻟﹾﺤﺎﻝِ ،ﻓﹶﻬﻮ ﻋِﻠﹾﻢ ﺍﻟﹾﻤﻌﺎﻧِﻲ .ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻧﻈﹶﺮﺍﹰ ﻓِﻲ ﺇِﻳﺮﺍﺩِ ﺍﻟﱠﻠﻔﹾﻆِ ﺍﻟﹾﻮﺍﺣِﺪِ ﺑِﺎﻟﹾﻮﺟﻮﻩِ
ﺨﺘﻠِﻔﹶﺔِ ﻓِﻲ ﻭﺿﻮﺡِ ﺍﻟ ﺪﻻﹶﻟﹶﺔِ ،ﻓﹶﻬﻮ ﻋِﻠﹾﻢ ﺍﻟﹾﺒﻴﺎﻥِ .ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻧﻈﹶﺮﺍﹰ ﻓِﻲ ﺗﺤﺴِﲔِ ﺍﻟﱠﻠﻔﹾﻆِ ﺑِﻮﺟﻮﻩٍ ﻣﻌﻨﻮِﻳﺔٍ ﺃﹶﻭ ﻟﹶﻔﹾ ِﻈﻴﺔٍ ،ﻓﹶﻬﻮ ﻋِﻠﹾﻢ ﺍﻟﹾﺒﺪِﻳﻊِ.
ﺍﻟﹾﻤ
ﻭﻫﺬﹶﺍ ﻛﹸﻠﱡﻪ ﻓِﻲ ﺍﻟﹾﻜﹶﻼﹶﻡِ ﺍﻟﹾﻌﺮﺑِﻲِّ ﻋﻠﹶﻰ ﺍﻹِﻃﹾﻼﹶﻕِ.
] ﻋِﻠﹾ ﻡ ﺍﻟﹾﻌﺭﻭﺽِ [
) ﺏ(
ﻛﹶﺎﻥﹶ ﻧﻈﹶﺮﺍﹰ ﻓِﻲ ﻧﻔﹾﺲِ ﺍﻟﹾﻮﺯﻥِ ،ﻭﻣﻌﺮِﻓﹶﺔِ ﺍﻟﺰﺍﺋِﺪِ ﻭﺍﻟﻨﺎﻗِﺺِ ﻣِﻦ ﻓﹶﺈِﻥﹾ ﻛﹶﺎﻥﹶ ﻓِﻲ ﺧﺼﻮﺹِ ﺍﻟﹾﻤﻮﺯﻭﻥِ ﻣِﻨﻪ ،ﻓﹶﻬﻮ ﻋِﻠﹾﻢ ﺍﻟﺸِّﻌـِﺮ .ﻭﺇِﻥﹾ
ﺍﻟﹾﺤﺮﻭﻑِ ﻭﺍﻟﹾﺤﺮﻛﹶﺎﺕِ ،ﻓﹶﻬﻮ ﻋِﻠﹾﻢ ﺍﻟﹾﻤِﻴﺰﺍﻥِ .ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻧﻈﹶﺮﺍﹰ ﻓِﻲ ﺧﺘﻢِ ﺍﻟﹾﺒﻴﺖِ ،ﻓﹶﻬﻮ ﻋِﻠﹾﻢ ﺍﻟﹾﻘﹶﺎﻓِﻴﺔِ .ﻭﻳﺴﻤﻰ ﺍﻟﹾﻤﺠﻤﻮﻉ ﻋِﻠﹾﻢ
ﺍﻟﹾﻌﺮﻭﺽِ.
] ﻋِﻠﹾ ﻡ ﻨﹶﻘﹾﺩِ ﺍﻟﺸِّﻌﺭِ ﻭﻋِﻠﹾ ﻡ ﺍﻟﹾﻜِﺘﹶﺎﺒﺔِ [
ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻧﻈﹶﺮﺍﹰ ﻓِﻴﻤﺎ ﻳﺤﺴﻦ ﺇِﻳﺮﺍﺩﻩ ﻓِﻲ ﺍﻟﺸِّﻌﺮِ ﻣِﻦ ﺍﻷَﻟﹾﻔﹶﺎﻅِ ﺇِﻓﹾـﺮﺍﺩﺍﹰ ﻭﺗﺮﻛِﻴﺒﺎﹰ ،ﻭﻣﺎ ﻻﹶ ﻳﺤﺴﻦ ،ﻓﹶﻬﻮ ﻋِﻠﹾﻢ ﻧﻘﹾﺪِ ﺍﻟﺸِّﻌﺮِ .ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ
ﺼﻨﻌﺔِ ،ﻭﺑِﻬﺎ ﻳﺘﺼِﻒ ﺍﻹِﻧﺴﺎﻥﹸ ﺑِﻜﹶﻮﻧِﻪِ ﺷﺎﻋِﺮﺍﹰ.
ﺹِ ﺃﹶﻱ ﻋِ ﻠﹾﻢ ﺍﻟ
ﻧﻈﹶﺮﺍﹰ ﻓِﻲ ﺻﻨﻌﺔِ ﺍﻟﺸِّﻌﺮِ ﻭﺍﻟﹾﻘﹸﺪﺭﺓِ ﻋﻠﹶﻰ ﺻﻮﻏِﻪِ ،ﻓﹶﻬﻮ ﻋِﻠﹾﻢ ﺍﻟﺸِّﻌﺮِ ﺍﻟﹾﺨﺎ ّ
)ﺕ(
ﻋِﻠﹾﻢ ﺍﻟﹾﻜِﺘﺎﺑﺔِ. ﻭﻳﻘﹶﺎﺑِﻠﹸﻪ ﻣِﻦ ﺍﻟﹾﻤﻨﺜﹸﻮﺭِ ،ﺃﹶﻋﻨِﻲ ﺍﻟﹾﻘﹸﺪﺭﺓﹶ ﻋﻠﹶﻰ ﺻﻮﻍِ ﺍﻟ ﺮﺳﺎﺋِﻞِ ﻭﺍﻟﺘﺤﻠِﻴﺎﺕِ ،ﻭﺍﻟﺘﻮﻗِﻴﻌﺎﺕِ ،ﻭﻧﺤﻮِ ﺫﹶﻟِﻚ] ﻓﹶﻬﻮ[
) ﺙ(
. ﻭﻳﻘﹶﺎﻝﹸ ﻟِﺼﺎﺣِﺒِﻬﺎ ﻛﹶﺎﺗِﺐ
ﺕ -ﺯﻴﺎﺩﺓ ﻤﻥ "ﺏ" ﺏ" -ﺝ" :ﻓﺈﻥ ﺃ" -ﺏ" :ﻴﻨﺩﺡ
ﺙ -ﻓﻲ ﺍﻷﺼل :ﻜﺎﺘﺒﺎ .ﺍﻟﺘﺼﺤﻴﺢ ﻤﻥ "ﺏ" ﻭ"ﺝ".
-1ﺘﻘﺩﻡ ﻓﻲ ﺹ 21
-2ﺘﻘﺩﻡ ﻓﻲ ﺹ 16
25
] ﻋِﻠﹾ ﻡ ﺍﻷَﺩﺏِ [
ﺼﻌﺐِ ﻭﺍﻻِﻧﺴِﺤﺎﺏِ ﻣﻌﻪ
ﺴﻬﻞِ ﻣِﻨﻪ ﻭﺍﻟ
ﺼﻨﻌﺔِ ﺍﻟﺸِّﻌﺮِﻳﺔِ ﺑِﺎﻻِﺗِّﺴﺎﻉِ ﻓِﻲ ﻓﹸﻨﻮﻧِﻪِ ،ﻭﺍﺳﺘِﻨﺒﺎﻁِ ﻋ ﻴﻮﻧِﻪِ ،ﻭ ﺳﻠﹸﻮﻙِ ﺍﻟ
ﻭﺗﺴﻤﻰ ﺍﻟﹾﺒﺮﺍﻋﺔﹸ ﻓِﻲ ﺍﻟ
ﻓِﻲ ﻛﹸﻞِّ ﺷﻌﺐٍ ،ﻋِﻠﹾﻢ ﺍ َﻷﺩﺏِ .ﻭﻛﹶﺜِﲑﺍﹰ ﻣﺎ ﻳﻌﺘﺒﺮ ﻓِﻲ ﻫﺬﹶﺍ ﺍﻻِﺳﻢِ ﻓﹶﻦ ﺍﻟﹾﻜِﺘﺎﺑﺔِ ﺃﹶﻳﻀﺎﹰ.ﻭﻛﹶﺜِﲑﺍﹰ ﻣﺎ ﻳﻄﹾﻠﹶﻖ ﺍﺳﻢ ﺍﻷَﺩﺏِ ﻋﻠﹶﻰ ﺍﻟﹾﻌ ﻠﹸﻮﻡِ
ﺍﻟﻠﱡﻐﻮِﻳﺔِ ﻛﹸﻠِّﻬﺎ .ﻭﻳﻘﹶﺎﻝﹸ ﻟﹶﻬﺎ ﺃﹶﻳﻀﺎﹰ ﻋِﻠﹾﻢ ﺍﻟﹾﻌﺮﺑِﻴﺔِ .ﻭﻫِﻲ ﺑِﺈِﺯﺍﺀِ ﺍﻟﹾﻤﻨﻄِﻖِ ﻓِﻲ ﺍﻟﹾﻔﹶﻠﹾﺴﻔﹶﺔِ ،ﻷَﻧﻪ ﻣﻮﺿﻮﻉ ﻹِﺻﻼﹶﺡِ ﺍﻟﹾﻔِﻜﹾﺮﺓِ ،ﻭﻫِﻲ ﻣﻮﺿﻮﻋﺔﹲ
ﺼﺖ ﻣﻨﻔﹶﻌﺘﻬﺎ ﺑِﺎﻟﱡﻠﻐﺔِ ﺍﻟﹾﻌﺮﺑِﻴﺔِ ﺍﻟﹾﻤﻮﺿﻮﻋﺔِ ﻫِﻲ ﻓِﻴﻬﺎ .ﻭﺍﻟﹾﻤﻨِ ﻄﻖ ﻟﹶﻤﺎ ﺗﻌ ﱠﻠﻖ
ﻹِﺻﻼﺡِ ﺍﻟِّﻠﺴﺎﻥِ .ﹶﻏﻴﺮ ﺃﹶﻧﻬﺎ ﻟﹶﻤﺎ ﺗﻌ ﱠﻠﻘﹶﺖ ﺑِﺎﻟﱠﻠﻔﹾﻆِ ﺍﺧﺘ
ﺑِﺎﻟﹾﻤﻌﺎﻧِﻲ ـ ﻭﻫِﻲ ﻣﺸﺘﺮﻛﹶﺔﹲ ﻓِﻲ ﺍﻟﱡﻠﻐﺎﺕِ ﻭﺍﻷُﻣﻢِ ـ ﻋ ﻤﺖ ﻣﻨﻔﹶﻌﺘﻪ .ﻓﹶﻠِﺬﹶﻟِﻚ ﻧﻘِﻞﹶ ﻣِﻦ ﺍﻟﹾﻌﺠﻤِﻴﺔِ ﺇِﻟﹶﻰ ﺍﻟﹾﻌﺮﺑِﻴﺔِ ،ﻓﹶﻜﹶﺎﻥﹶ ﻧﺎﻓِﻌﺎﹰ ﻓِﻲ
ﺍﻟ ﱠﻄﺮﻓﹶﻴﻦِ.
] ﺘﹶﺩﺍﺨﹸلُ ﻋِﻠﹾﻡِ ﺍﻟﹾﻌﺭﺒِﻴﺔِ ﺒِﺎﻟﹾﻤﻨﹾﻁِﻕِ [
ﺨﻞﹸ ﻣِﻦ ﺍﻟﹾﻤﻌﺎﻧِﻲ ﺍﱠﻟﺘِﻲ ﺗﺮﺗﺎﺽ ﺑِﻬﺎ ﺍﻷَﺫﹾﻫﺎﻥﹸ ﺣﺘﻰ
ﻭﻟﹾﻴﻜﹸﻦ ﻓِﻲ ﻋِﻠﹾﻤِﻚ ﺃﹶ ﱠﻥ ﻋِﻠﹾﻢ ﺍﻟﹾﻌﺮﺑِﻴﺔِ ﻣﻊ ﻛﹶﻮﻧِﻪِ ﺑِﺎﻟﺬﱠﺍﺕِ ﻹِﺻﻼﹶﺡِ ﺍﻟِّﻠﺴﺎﻥِ ،ﻟﹶﻢ ﻳ
ﺗﻨﺎﻭﻝﹶ ﻋِﻠﹾﻢ ﺍﻟﹾﻤﻨﻄِﻖِ .ﻓﹶﻜﹶﺎﻥﹶ ﻟﹶﻪ ﻓِﻴﻪِ ﺍﻟﻨﺼِﻴﺐ ﺍﻟﹾﻮﺍﻓِﺮ ،ﻳﻌﺮِﻓﹸﻪ ﻣﻦ ﻟﹶﻪ ﺧِﺒﺮﺓﹲ ﺑِﺎﻟﹾﻌِﻠﹾﻤﻴﻦِ ،ﻭﻓﹶﻄﹶﺎﻧﺔﹲ ﻋِﻨﺪ ﻣﻮﻗِﻊِ ﺍﻟﻨﻈﹶﺮﻳﻦِ .ﻓﹶﺎﻧ ﹸﻈﺮ ﻣﺜﹶﻼﹰ ﻓِﻲ
)( 1
ﺸﻜﹾﻞِ ﺍ َﻷ ﻭ ﻝِ ،ﺣﺬِﻓﹶﺖ ﻛﹸﺒﺮﺍﻩ ،ﻭﺍﻟﻨﺘِـﻴﺠﺔﹸ
ﻛﹶﻘﹶﻮﻟِﻚ :ﺭﺃﹶﻳﺖ ﺃﹶﺳﺪﺍﹰ ﻳﺮﻣِﻲ ،ﺗﺠِﺪﻫﺎ ِﻗﻴﺎﺳﺎﹰ ﻣِ ﻦ ﺍﻟ ﺍﻻﺳﺘِﻌﺎﺭﺓِ ﺍﻟﺘﺼﺮِﳛِﻴﺔِ
ﻟِﻮﺿﻮ ﺣِﻬِﻤﺎ .ﻭﺑﻴﺎﻧﻪ ﺃﹶ ﱠﻥ ﺍﻟﹾﻤﺸﺒﻪ ﺍﻟﹾﻤﻄﹾﻮﻯ ﻛﹶـ "ﺯﻳﺪٍ" ﻣﺜﹶﻼﹰ ﻫﻮ ﺍﻟﹾﻤﺘﺤ ﺪﺙﹸ ﻋﻨﻪ ﺑِﺄﹶﻧﻪ ﺃﹶ ﺳﺪ ،ﻭﻛﹸﻞﱡ ﺃﹶﺳﺪٍ ﺷﺠﺎﻉ ،ﻓﹶـ" ﺯﻳﺪ"
)(2
ﺸﻲﺀِ ﺑِﺒﻴِّﻨﺔٍ ﺇِﺷﺎﺭﺓﹰ ﺇِﻟﹶﻰ ﻣﺎ ﺫﹶﻛﹶﺮﻧﺎ.
ﺃﹶﺑﻠﹶﻎﹸ ﻷَﻧﻪ ﻛﹶﺪﻋﻮﻯ ﺍﻟ ﺷﺠﺎﻉ ﺑِﻬﺬﹶﺍ ﺍﻟ ﺪﻟِﻴﻞِ .ﻭﺑِﻬﺬﹶﺍ ﺗﻔﹾﻬﻢ ﻗﹶﻮﻝﹶ ﺍﻟﹾﺒﻴﺎﻧِﻴِّﲔ ﺃﹶ ﱠﻥ ﺍﻟﹾﻤﺠﺎﺯ
)(3
ﻓﹶﺈِﻧﻬﺎ ﺗﻨﻘﹶﺴِﻢ ﻋِﻨﺪﻫﻢ : ﻭﺍﻧ ﹸﻈﺮ ﺃﹶﻳﻀﺎﹰ ﺇِﻟﹶﻰ ﺍﻟﹾﻜِﻨﺎﻳﺔِ
)ﺃ(
• ﺇِﻟﹶﻰ ﻣﺎ ﻳ ﹾﻄﻠﹶﺐ ﺑِﻬﺎ ﺍﻟﹾﻤﻔﹾﺮﺩ .ﻭﻫﺬﹶﺍ ﻣِﻦ ﺑﺎﺏِ ﺍﻟﹾﻤﻌ ﺮﻓﹶﺎﺕِ ﻟِ ﹶﻄﻠﹶﺐِ ﺍﻟﺘﺼﻮﺭِ ،ﻓﹶﺈِﺫﹶﺍ ﹸﻗﻠﹾﺖ :ﺭﺃﹶ ﻳﺖ ُﺣﻴﺎﹰ ﻋﺮِﻳﺾ ﺍﻷَﻇﹾﻔﹶﺎﺭِ ،ﻣﺴﺘﻮِﻱ
ﺍﻟﹾﻘﹶﺎﻣﺔِ ،ﻓﹶﻬﻮ ﺗﺼﻮِﻳﺮ ﻟِﻺِﻧﺴﺎﻥِ ﺑِﻬﺬﹶﺍ ﺍﻟ ﺮﺳﻢِ .ﻭﻫﺬﹶﺍ ﺃﹶﺣﺪِ ﻗﺴﻤﻲ ﺍﻟﹾﻤﻨِ ﻄﻖِ.
• ﻭﺇِﻟﹶﻰ ﻣﺎ ﻳ ﹾﻄﻠﹶﺐ ﺑِﻬﺎ ﺍﻟﻨِّﺴﺒﺔﹸ .ﻭﻫﺬﹶﺍ ِﻗﻴﺎﺱ ﻛﹶﺎﻷَ ﻭﻝِ ،ﻓﹶﺈِﺫﹶﺍ ﹸﻗﻠﹾﺖ :ﻓﹸﻼﹶ ﻥﹲ ﻛﹶﺜِﲑ ﺍﻟ ﺮﻣﺎﺩِ ،ﻓﹶﻬﻮ ﺍﺳﺘِﺪﻻﹶﻝﹲ ،ﺃﹶﻱ ﻭﻛﹸﻞﱡ ﺍﻟﹾﻜﹶﺜِﲑِ ﺍﻟ ﺮﻣﺎﺩِ
ﻀﺮ ﻛﹶﻮ ﻥﹶ
ﻀﻴﺎﻑ ،ﻭﻫﺬﹶﺍ ﻭﺍﺿِﺢ .ﻭﻟِﻬﺬﹶﺍ ﺃﹶﻳﻀﺎﹰ ﻗﹶﺎﻟﹸﻮﺍ :ﺍﻟﹾﻜِﻨﺎﻳﺔﹸ ﺃﹶﺑﻠﹶﻎﹸ ﻣِﻦ ﺍﻟﺘﺼﺮِﻳﺢِ .ﻓﹶﺎﻟﹾﻤﻨﻄِﻖ ﻣﻮﺩﻉ ﻓِﻲ ﻛﹶﻼﹶﻡِ ﺍﻟﹾﻌﺮﺏِ .ﻭﻻﹶ ﻳ
ﻣِ
)(4
ﻛﹸﻠِّﻬﺎ ﻛﹶﻤﺎ ﻣ ﺮ ﺍﻟﺘﻨﺒِﻴﻪ .ﻭﻣﻦ ﺗﺘ ﺒﻊ ﺍﻻﺳﺘِﺪﻻﹶ ﻻﹶﺕِ ﺨﻤﺲِ
ﻛﹶﺜِﲑٍ ﻣِﻨﻬﺎ ﺧِﻄﹶﺎﺑِﻴﺎﺕ ﻭﺇِ ﹾﻗﻨﺎﻋِﻴﺎﺕ ،ﻷَ ﱠﻥ ﺍﻟﹾﻤﻨﻄِﻖ ﺻﺎﺩِﻕ ﺑِﺎﻟﺼِّﻨﺎﻋﺎﺕِ ﺍﻟﹾ
ﺺ ﺑِﻪِ ﺍﻟﹾﺤﻜﹶﻤﺎﺀُ ﻭﺇِﻥﹾ ﻛﹶﺎﻧﻮﺍ
ﺨﺘ
ﺍﻟﺸِّﻌﺮِﻳﺎﺕِ ﻭﺟﺪ ﺃﹶﻣﺮﺍﹰ ﻛﹶﺜِﲑﺍﹰ ،ﻓﹶﺎﻋﺮِﻑ ﺫﹶﻟِﻚ .ﻭﺇِﻧﻤﺎ ﺫﹶﻟِﻚ ﻷَ ﱠﻥ ﺍﻟﹾﻤﻨﻄِﻖ ﻣﺮ ﻛﹸﻮﺯ ﻓِﻲ ﺍﻟﹾﻔِ ﹶﻄﺮِ ،ﻓﹶﻼﹶ ﻳ
ﹶﻗﺪ ﺗﻨـﺒﻬﻮﺍ ﻓِﻴﻪِ ﻟِﺒﻌﺾِ ﻣﺎ ﻟﹶﻢ ﻳﺘـﻨﺒﻪِ ﺇﻟﹶـﻴﻪِ
ﺃ" -ﺝ " :ﺒﻪ
-1ﻤﺎ ﺼﺭﺡ ﻓﻴﻬﺎ ﺒﻠﻔﻅ ﺍﻟﻤﺸﺒﻪ ﺒﻪ ﺩﻭﻥ ﺍﻟﻤﺸﺒﻪ .ﺍﻨﻅﺭ :ﺍﻟﺘﻌﺭﻴﻔﺎﺕ .20ﻤﻌﺠﻡ ﺍﻟﻤﺼﻁﻠﺤﺎﺕ ﺍﻟﺒﻼﻏﻴﺔ .95-93
-2ﻨﻘل ﺍﻷﻟﻔﺎﻅ ﻤﻥ ﻤﻌﻨﻰ ﺇﻟﻰ ﺁﺨﺭ .ﺍﻨﻅﺭ :ﺍﻟﺘﻌﺭﻴﻔﺎﺕ .204-202ﻤﻌﺠﻡ ﺍﻟﻤﺼﻁﻠﺤﺎﺕ ﺍﻟﺒﻼﻏﻴﺔ .589
-3ﺃﻥ ﻴﻌﺒﺭ ﻋﻥ ﺸﻲﺀ ﻟﻔﻅﺎ ﻜﺎﻥ ﺃﻭ ﻤﻌﻨﻰ ﺒﻠﻔﻅ ﻏﻴﺭ ﺼﺭﻴﺢ ﻓﻲ ﺍﻟﺩﻻﻟﺔ ﻋﻠﻴﻪ ﻟﻐﺭﺽ ﻤﻥ ﺍﻷﻏﺭﺍﺽ .ﺍﻨﻅﺭ :ﺍﻟﺘﻌﺭﻴﻔﺎﺕ
.187ﻤﻌﺠﻡ ﺍﻟﻤﺼﻁﻠﺤﺎﺕ ﺍﻟﺒﻼﻏﻴﺔ .589
-4ﺘﻘﺩﻤﺕ ﻓﻲ ﺍﻟﻬﺎﻤﺵ ،1ﺹ13
26
ﺨﺘﺺِ .ﺇﺫﹾ ﻟِﻜﹸﻞِّ ﻗﹶﻮﻡٍ ﻟِﺴﺎﻥﹲ
ﺨﻼﹶﻑِ ﺍﻟﹾﻌِﻠﹾﻢِ ﺍﻟﹾﻤ ﺘﻌﻠِّﻖِ ﺑِﺎﻟِّﻠﺴﺎﻥِ ،ﻓﹶﻬﻮ ﻣ
ﺸﺮﺍﺋِﻂِ ،ﺻﻮﺭﺓﹰ ﻭﻣﺎ ﺩﺓﹰ .ﻭﻫﺬﹶﺍ ﺑِ ِ
ﻏﹶﻴﺮﻫﻢ ﻣِﻦ ﺍﻟﹾﻜﹶﻴﻔِﻴﺎﺕِ ﻭﺍﻟ
)ﺃ( )(1
.ﻓﹶﻌﻠﹸﻮﻡ ﺍﻟﹾﻌﺮﺑِﻴﺔِ ﻣﺨﺼﻮﺻﺔﹲ ﺑِﺎﻟﹾﻌﺮﺏِ ،ﹶﻏﻴﺮ ﺃﹶﻧﻪ ( (( ﺴﻨﹶ ِﺘﻜﹸﻡ ) ﻭﺃَﻟﹾﻭﺍ ِﻨﻜﹸﻡ
ﻟﹶﻴﺲ ﻟِ ﻐﻴﺮِﻫِﻢ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ )):ﻭﺍﺨﹾ ِﺘﻼﹶﻑِ ﺃَﻟﹾ ِ
ﻳﺠِﺐ ﺃﹶﻥﹾ ﻳﻌﻠﹶﻢ ﺃﹶ ﱠﻥ ﻫﺬﹶﺍ ﺇِﻧﻤﺎ ﻫﻮ ﻓِﻴﻤﺎ ﻳﺮﺟِﻊ ﺇِﻟﹶﻰ ﺃﹶﻟﹾﻔﹶﺎ ِﻇﻬِﻢ ﺍﻟﹾﻤﻮﺿﻮﻋﺔِ ﻟِﻤﻌﺎﻧِﻴﻬﺎ ﻭﺗﺮﺍﻛِﻴﺒِﻬِﻢ ﺍﻟﹾﻤﺨﺼﻮﺻﺔِ.
)ﺃ( ) ﺏ(
ﺍﻟﹾﺒﺮﺑﺮِ ﺍﱠﻟﺘِﻲ ﻧﺘﻘِﻨﻬﺎ، ﻓﹶﻬِﻲ ﻣﺸﺘﺮﻛﹶﺔﹲ .ﻓﹶﻘﹶﺪ ﺑﻠﹶﻮﻧﺎ ﻟﹸ ﻐﺔﹶ ﺍﻟﹾﻌ ﺠﻢِ ،ﻭﻻﹶ ﺳِﻴﻤﺎ ﻟﹸﻐـﺔﹶ ﺃﹶﻣﺎ ﻣﺎ ﻳﺮﺟِﻊ ﺇِﻟﹶﻰ ﺍﻷَ ﹾﻏﺮﺍﺽِ ﺍﻟﹾﻤﺆﺩﺍﺓِ
ﻓﹶﻮﺟﺪﻧﺎﻫﺎ ﻣﺸﺘﻤِﻠﹶﺔﹰ ﻋﻠﹶﻰ ﺟﻤِﻴﻊِ ﻣﺎ ﻓِﻲ ﻟﹸﻐﺔِ ﺍﻟﹾﻌﺮﺏِ ﻣِﻦ ﺍﻟﹾﻤﻘﹶﺎﺻِﺪِ ﻭﺍﻟﹾﻤﻌﺎﻧِﻲ ،ﻭﻣﺎ ﻓِﻴﻬﺎ ﻣِﻦ ﺗﻘﹾﺪِﱘٍ ﻭﺗﺄﹾﺧِﲑٍ ،ﻭﺫِﻛﹾﺮٍ ﻭﺣﺬﹾﻑٍ ،ﻭﺇِﳚﺎﺯٍ
)ﺃ(
ﻭﺇِ ﹾﻃﻨﺎﺏٍ ،ﻭﺇِ ﹾﻃﻼﹶﻕٍ ﻭﺣﺼﺮٍ ،ﻭﺣﻘِﻴﻘﹶﺔٍ ﻭﻣﺠﺎﺯٍ ،ﻭﻛِﻨﺎﻳﺔٍ ﻭﺗﻌﺮِﻳﺾٍ ،ﻭ ﹶﻏﻴﺮِ ﺫﹶﻟِﻚ .ﺣﺘﻰ ﺇِﻧﻪ ﻻﹶ ﻳﻜﹶﺎﺩ ﻳﻮﺟﺪ ﺑﻴﻦ ﺍﻟﱡﻠ ﻐﺘﻴﻦِ ﻓﹶﺮﻕ ﺇِﻻﱠ
ﻓِﻲ ﻣﺠ ﺮﺩِ ﺍﻟﹾﻌِﺒﺎﺭﺍﺕِ.
ﺴﻼﹶﺳﺔِ ،ﻭﺑﻌﺾِ ﺍﻷَﺳﺎﻟِﻴﺐِ ﺍﻟﹾﺤِﺴﺎﻥِ .ﻭﻣﺎ ﺫﹶﻛﹶﺮﻧﺎﻩ ﺑﻴِّﻦ ﻻﹶ ﺧﻔﹶﺎﺀَ ﺑِﻪِ ﻋِ ﻨﺪ ﻣﻦ ﻟﹶﻪ ﺃﹶﺩﻧﻰ ﺷﻌﻮﺭٍ،
ﺼﺖِ ﺍﻟﹾَﻌﺮﺑِﻴﺔﹸ ﺑِﺎﻟﹾﻔﹶﺼﺎﺣﺔِ ،ﻭﺍﻟ
ﻭﺧ
ﻷَ ﱠﻥ ﻣﻘﹶﺎﺻِﺪ ﺍﻟﹾﻌﻘﹶﻼﹶﺀِ ﻣﺘﻔِﻘﹶﺔﹲ ﺃﹶﻭ ﻣﺘﻘﹶﺎﺭِﺑﺔﹲ ،ﻋﺮﺑِﻴِّﻬِﻢ ﻭﻋﺠﻤِﻴِّﻬِﻢ.
) ﺙ( ) ﺕ( )ﺃ(
ﻋ ﻦ ﻭﺍﻟِﺪٍ ،ﻛﹶﻤﺎ ﺴﻠِﻴﻘﹶﺔِ ﻭﻟﹶﺪﺍﹰ
ﻣﻮ ﺟﻮﺩﺓﹲ ﻋِﻨﺪ ﺍﻟﹾﻌﺮﺏِ ﺑِﻄﹶﺮِﻳﻖِ ﺍﻟ ﻭﺍﻋﻠﹶﻢ ﺃﹶ ﱠﻥ ﺟﻤِﻴﻊ ﻣﺎ ﺫﹸﻛِﺮ ﻣِﻦ ﺍﻟﹾﻔﹸﻨﻮﻥِ ﺍﻟﹾﻌﺮﺑِﻴﺔِ ﻛﹸﻠِّﻬﺎ ]ﻫِﻲ[
)ﺝ(
ِﺇﻟﹶﻴﻬﺎ .ﻭﻣﻦ ﺑﻌﺪﻫﻢ ﻫﻮ ﺷﺄﹾﻥﹸ ﺳﺎﺋِﺮِ ﺍﻟﱡﻠﻐﺎﺕِ ﻋِﻨﺪ ﺃﹶﺭﺑﺎﺑِﻬﺎ .ﻭﻟﹶﻢ ﻳﻔﹸﺘﻬﻢ ﺇِ ﻻﱠ ﺍ ِﻻﺻﻄِﻼﹶﺣﺎﺕ ﺍﱠﻟﺘِﻲ ﺃﹶﺣﺪﹶﺛﻬﺎ ﻣﻦ ﺑﻌﺪﻫﻢ ﻟِﻠ ﺘﻮﺻﻞِ
)ﺥ ( ) ﺡ(
ﻛﹶﺎﻥﹶ ﺍﻟﹾﻌﺮﺑِﻲ ﻓِﻴﻬﺎ ﺃﹶﻗﹾﺪﺭ ﻋﻠﹶﻰ ﺴﻠِﻴﻘﹶﺔﹸ .ﻭﻟِﺬﹶﺍ
ﺑِﺎﻟﺘﻌﻠﱡﻢِ ،ﹶﻗﺪ ﺣﺼ ﻠﹶﺖ ﻋِﻨﺪﻩ ﻫﺬِﻩِ ﺍ ِﻻﺻ ﻄِﻼﹶﺣﺎﺕ ﻭﻓﹶﺎﺗﺘﻪ ﺍﻟ ﻣِ ﻤﻦ ﺣﺼﻠﹶﺖ ﻟﹶﻬﻢ
)ﺃ( )(2 )ﺩ(
ﺨﻮﺽِ ﻓِﻴﻬﺎ ﺑِﺎﻟﺘﻮﺟِﻴﻪِ ﻭﺍﻟﺘﻔﹾﺮِﻳﻊِ .ﻭﻫﺬﹶﺍ ﻓِﻴﻤﺎ ﺳِﻮﻯ ﺻﻨﻌﺔِ ﺍﻟﺸِّﻌﺮِ .ﺃﹶﻣﺎ
ﺍﻟﻨﻄﹾﻖِ ،ﻭﺃﹶﺳﻠﹶﻢ ﻣِﻦ ﺍﻟﹾﺨﻄﹶﺄِ ،ﻭﻣﻦ ﺑﻌﺪﻩ ﺃﹶﻗﹾﺪﺭ ﻋﻠﹶﻰ ﺍﻟﹾ
)ﺫ(
ﻟﹶﻴﺴﻮﺍ ﻛﹸﻠﱡﻬﻢ ﻣﻄﹾﺒﻮﻋِﲔ ﻋﻠﹶﻴﻬﺎ ،ﺑﻞﹾ ﻣِﻨﻬﻢ ﻣﻦ ﻳﻘﹸﻮﻝﹸ ﺍﻟﺸِّﻌﺮ ﻭﻣِﻨﻬﻢ ﻣﻦ ﻻﹶ ﻳﻘﹸﻮﻟﹸﻪ، ﻫِﻲ ،ﻓﹶﺎﻟﹾﻤﺴﺘﻘﹾﺮﺃﹸ ﻣِﻦ ﺃﹶ ﺣﻮﺍﻝِ ﺍﻟﹾﻌﺮﺏِ ﺃﹶﻧﻬـْﻢ
ﻭﻣِﻦ ﺍﻟﹾﻘﹶﺎﺋِﻠِﲔ ﻣﻦ ﻳﺤﺴِﻨﻪ ،ﻭﻣِ ﻨﻬﻢ ﻣﻦ ﻻﹶ ﻳﺤﺴِﻨﻪ .ﻭﻟِﺬﹶﺍ ﻳﻘﹶﺎﻝﹸ :ﺇِﻧﻬﻢ ﻣﻌﺼﻮﻣﻮﻥﹶ ﻣِﻦ ﺍﻟﱠﻠﺤﻦِ ﻻﹶ ﻣِﻦ ﺍﻟﹾﻜﹶﺴﺮِ.
ﻀﻬﻢ ﺷِﻌﺮﻩ ﻋﻠﹶﻰ ﺑﻌﺾٍ ،ﻭﻳﺘﻌ ﱠﻠﻢ ﻣِﻨﻪ .ﻓﹶﻠﹶﻬﻢ ﻓِﻲ ﺍﻟﺸِّﻌﺮِ ﺗﻌﻠﱡﻢ
ﻭ ﹶﻗﺪ ﻳﻌِﻴﺐ ﺑﻌﻀﻬﻢ ﻋﻠﹶﻰ ﺑﻌﺾٍ ،ﻭﻳﻌﺮِﺽ ﺑﻌ
ﺏ -ﻓﻲ "ﺃ " :ﺍﻟﻤﺎﺩﺍﺓ" ،ﺏ" :ﺍﻷﻋﺭﺍﺽ ﺍﻟﻤﺎﺩﺓ" ،ﺝ " :ﺍﻷﻏﺭﺍﺽ ﺍﻟﻤﺎﺩﺓ .ﻭﻟﻌل ﺍﻟﺼﻭﺍﺏ ﻤﺎ ﺃﺜﺒﺘﻪ. ﺃ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ".
ﺡ" -ﺝ" :ﻟﻪ ﺝ" -ﺝ" :ﻟﻠﺘﻭﺴل ﺙ" -ﺏ " :ﻭﺍﻟﺩﺍ ﺕ -ﺯﻴﺎﺩﺓ ﻤﻥ "ﺝ"
ﺫ -ﺝ :ﺃﻨﻪ ﺩ -ﺝ :ﺒﺎﻟﺘﺭﺠﻴﻊ ﺥ" -ﺝ" :ﻭﻟﻬﺫﺍ
-1ﺍﻟﺭﻭﻡ )ﻤﻜﻴﺔ( .21
-2ﺍﻟﺘﻭﺠﻴﻪ :ﺇﻴﺭﺍﺩ ﺍﻟﻜﻼﻡ ﻤﺤﺘﻤﻼ ﻟﻭﺠﻬﻴﻥ ﻤﺨﺘﻠﻔﻴﻥ ﺒﺄﻥ ﻴﻜﻭﻥ ﺃﺤﺩﻫﻤﺎ ﻤﺩﺤﺎ ﻭﺍﻵﺨﺭ ﺫﻤﺎ .ﺍﻨﻅﺭ :ﺍﻹﻴﻀﺎﺡ .81/6ﻤﻌﺠﻡ
ﺍﻟﻤﺼﻁﻠﺤﺎﺕ ﺍﻟﺒﻼﻏﻴﺔ .433-431
ﺍﻟﺘﻔﺭﻴﻊ :ﻫﻭ ﺃﻥ ﻴﺜﺒﺕ ﻟﻤﺘﻌﻠﻕ ﺃﻤﺭ ﺤﻜﻡ ﺒﻌﺩ ﺇﺜﺒﺎﺘﻪ ﻟﻤﺘﻌﻠﻕ ﻟﻪ ﺁﺨﺭ .ﺍﻨﻅﺭ :ﺍﻹﻴﻀﺎﺡ .73/6ﻤﻌﺠﻡ ﺍﻟﻤﺼﻁﻠﺤﺎﺕ ﺍﻟﺒﻼﻏﻴﺔ
.397-396
27
)(3 )(2 )( 1 )ﺃ(
ﺑِﺄﹶﻧﻪ ﻳﺴﺪِﻱ ﻭﻳﻠﹾﺤﻢ، ﻣِﻤﺎ ﻟِﻐ ﻴﺮِﻫِﻢ .ﻭﻟِﺬﹶﺍ ﻟﹶﻤﺎ ﺳﺌِﻞﹶ ﺟﺮِﻳﺮ ﻋﻦِ ﺍﻟﺸﻌﺮﺍﺀِ ﺍﻟﹾﺠﺎﻫِﻠِﻴﺔِ ،ﻭﺻﻒ ﺯﻫﻴﺮﺍﹰ ﻭﺗﻌﻤﻞﹲ ﹶﻗﺮِﻳﺐ
)(4
ﺼﻨﻌﺔِ ،ﻛﹶﺎﻥﹶ ﻳﺤﺘﺬِﻱ ﻋﻠﹶﻰ ﺷِﻌﺮِ ﺧﺎﻟِﻪِ
ﻣﻊ ﺷﻔﹸﻮﻑِ ﻓﹶﻀﻠِﻪِ ﻓِﻲ ﺍﻟ ﻭﻛﹶﺎﻧﺖ ﻟﹶﻪ ﺍﻟﹾﻘﹶﺼﺎﺋِﺪ ﺍﻟﹾﺤﻮﻟِﻴﺎﺕ .ﻭﻗﹶﺪ ﻗِﻴﻞﹶ :ﺇِ ﱠﻥ ﺍﻣﺮﺃﹶ ﺍﻟﹾﻘﹶﻴﺲِ
)ﺏ( )(5
ﺳﻬﻼﹰ ﻟِﻮﺟﻮﺩِ ﺃﹶﺻﻞِ ﺍﻟِّﻠﺴﺎﻥِ ﻋِﻨﺪﻫﻢ .ﻓﹶﻬﻮ ﻓِﻲ ﺣﻜﹾﻢِ ﺍﻟﻄﱠﺒﻊِ .ﻭﻟِﺬﹶﺍ ﺗﻮﺟﺪ ﻋِﻨﺪﻫﻢ ﻣﻬﻠﹾﻬِﻞٍ .ﹶﻏﻴﺮ ﺃﹶ ﱠﻥ ﺫﹶﻟِﻚ ﻓِﻴﻬِﻢ ﻛﹶﺎﻥﹶ
) ﺕ( )(6
ﺒﺩِﻴ ﻬﺔﹲ ،ﻟﹶﻡ ﺍﻟﹾﺒﺪِﻳﻬﺔﹸ ﺍﱠﻟﺘِﻲ ﻻﹶ ﺗﻮﺟﺪ ﻟِﻐﻴﺮِﻫِﻢ ﻛﹶﻤﺎ ﻓِﻲ ﻣﺴﺎﺟﻼﹶﺕِ ﺍﻣﺮِﺉِ ﺍﻟﹾﻘﹶﻴﺲِ ﻭ ﹶﻏﻴﺮِﻩِ .ﻭﻗﹶﺎﻝﹶ ﻟﹶﺒِﻴﺪِ )): ﺇﻥ ﻟﹶﻡ ﺘﹶﻜﹸﻥ ﻟِﻲ
)(7
ﺨﺼِﻴﺺِ ﺍﻟ ﱠﻠﻪِ ﺗﻌﺎﻟﹶﻰ .ﻭﻫﺬﹶﺍ ﻣﻮﺟﻮﺩ ﻓِﻲ
ﺨﺼﻮﺹ ﺑِﺘ
.ﻧﻌﻢ ،ﻟﹶﻴﺲ ﺫﹶﻟِﻚ ﺑِﻌﺎﻡٍّ ﻓِﻴﻬِﻢ ﻛﹶﻤﺎ ﹸﻗﻠﹾﻨﺎ ﺃﹶ ﻭﻻﹰ ،ﺑﻞﹾ ﻣ (( ﺘﹶﻨﹾﻔﹶﻌﻨِﻲ ﺭ ِﻭ ﻴ ﹲﺔ
ﺼﻨﻌﺔِ ﻭﻻﹶ ﻃﹶﺒﻊ ﻟﹶﻪ ﻓِﻲ ﺍﻟﺸِّﻌﺮِ ،ﻓﹶﻼﹶ ﻳﻘﹸﻮﻟﹸﻪ ﺃﹶﺻﻼﹰ .ﻭ ﹶﻗﺪ ﻳﻜﹸﻮﻥﹸ ﻣﻄﹾﺒﻮﻋﺎﹰ ﻋﻠﹶﻴﻪِ،
ﺍﻟ ِّﻄﺒﺎﻉِ ﺇِﻟﹶﻰ ﺍﻟﹾﻴﻮﻡِ .ﻓﹶﻘﹶﺪ ﻳﻌﺮِﻑ ﺍﻟ ﺮﺟﻞﹸ ﺃﹶﺣﻜﹶﺎﻡ ﺍﻟ
)ﺙ(
ﺯﺍﺩ ﻋﻠﹶﻰ ﺍﻟﹾﻘﹶﺪﺭِ ﺨﺘﺎﺭِ .ﻭﻳﻠﹾﺘﺤِﻖ ﺑِﺎﻟﺸِّﻌﺮِ ﻓِﻲ ﺣﻘِّﻬِﻢ ﺍﻟﹾﺨﻄﹶﺐ ،ﻭﻛﹸﻞﱡ ﻣﺎ
ﻓﹶﺒِﺄﹶﺩﻧﻰ ﺷﻲﺀٍ ﻳﻨﺒﻌِﺚﹸ ﺇِﻟﹶﻴﻪِ .ﻓﹶﺴﺒﺤﺎﻥﹶ ﺍﻟﹾﻔﹶﺎﻋِﻞِ ﺍﻟﹾﻤ
ﺍﻟﹾﻤﺘﺪﺍﻭﻝِ ﺑﻴﻦ ﺟﻤﻬﻮﺭِ ﺍﻟﻨﺎﺱِ ﻣِﻤﺎ ﻳﺤﺘﺎﺝ ﺇِﻟﹶﻰ ﻓِ ﹾﻄﻨﺔٍ ﺃﹶﺯﻳﺪ ،ﻭﻓِﻜﹾﺮﺓٍ ﺃﹶﺟﻮﺩ .ﻓﹶﻬﺬﹶﺍ ﺃﹶﻳﻀﺎﹰ ﻟﹶﻴﺲ ﻟِﻜﹸﻠِّﻬِﻢ ،ﺑﻞﹾ ﻣﺨﺼﻮﺹ .ﻭﻟِﺬﹶﺍ ﻗﹶﺎﻝﹶ
)(9 )(8
ﻲ
ﻀ
ﺭ ِ ﺨﻔﹾﺕﹸ ﺃَﻥ ﹶﻻ ﻴﺒﻠﹸﻐﹶﻬﺎ ﺃَﺒﻭ ﺒﻜﹾ ٍﺭ
ﺃﹶﻣِﲑ ﺍﻟﹾﻤﺆﻣِ ﻨِﲔ ﻋﻤﺮ ﺭﺿِﻲ ﺍﻟ ﱠﻠﻪ ﻋﻨﻪ )): ﺯ ﻭﺭﺕﹸ ﻓِﻲ ﻨﹶﻔﹾﺴِﻲ ﻤﻘﹶﺎﻟﹶ ﹰﺔ ِ
ﺕ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ" ﺏ" -ﺝ" :ﻜﺎﻥ ﻓﻴﻬﻡ ﺃ -ﻓﻲ "ﺃ" ﻭ "ﺝ " :ﻗﺭﻴﺒﺎ .ﻭﺍﻟﺼﻭﺍﺏ ﻤﺎ ﺃﺜﺒﺕ ﻤﻥ "ﺏ"
ﺙ -ﻓﻲ ﺠﻤﻴﻊ ﺍﻟﻨﺴﺦ :ﻭﻜﻠﻤﺎ.
-1ﺠﺭﻴﺭ ﺒﻥ ﻋﻁﻴﺔ ﺒﻥ ﺤﺫﻴﻔﺔ ﺍﻟﺨﻁﻔﻲ )110 -28ﻫـ( ،ﻤﻥ ﺘﻤﻴﻡ .ﻴﻜﻨﻰ ﺒﺄﺒﻲ ﺤﺯﺭﺓ .ﻜﺎﻥ ﻤﻥ ﺃﺸﺩ ﺍﻟﻨﺎﺱ ﻫﺠﺎﺀ.
ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻟﺸﻌﺭ ﻭﺍﻟﺸﻌﺭﺍﺀ .470-464/1ﺍﻷﻏﺎﻨﻲ .94-5/8
-2ﺯﻫﻴﺭ ﺒﻥ ﺃﺒﻲ ﺴﻠﻤﻰ ) 13ﻕ ﻫـ( ،ﺤﻜﻴﻡ ﺍﻟﺸﻌﺭﺍﺀ ﻓﻲ ﺍﻟﺠﺎﻫﻠﻴﺔ .ﻜﺎﻨﺕ ﻟﻪ ﻗﺼﺎﺌﺩ "ﺍﻟﺤﻭﻟﻴﺎﺕ" .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻟﺸﻌﺭ
ﻭﺍﻟﺸﻌﺭﺍﺀ .144-137-1ﺍﻷﻏﺎﻨﻲ .365-336/10
-3ﻴﺴﺩﻱ :ﻤﻥ ﺃﺴﺩﻯ ﺃﻱ ﻨﺴﺞ .ﺍﻟﻠﺴﺎﻥ )ﺴﺩﻯ( ،ﻴﻠﺤﻡ :ﻟﺤﻡ ﺍﻟﺸﻲﺀ ﻴﻠﺤﻤﻪ ﻟﺤﻤﺎ ،ﻭﺃﻟﺤﻤﻪ ﻓﺎﻟﺘﺤﻡ :ﻷﻤﻪ .ﺍﻟﻠﺴﺎﻥ )ﻟﺤﻡ(.
-4ﺍﻤﺭﺅ ﺍﻟﻘﻴﺱ ﺒﻥ ﺤﺠﺭ ﺒﻥ ﻋﻤﺭﻭ ﺍﻟﻜﻨﺩﻱ .ﻴﻘﺎل ﻟﻪ :ﺍﻟﻤﻠﻙ ﺍﻟﻀﻠﻴل ،ﻭﺫﻭ ﺍﻟﻘﺭﻭﺡ .ﺸﺎﻋﺭ ﺠﺎﻫﻠﻲ ﻤﺸﻬﻭﺭ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ:
ﺍﻟﺸﻌﺭ ﻭﺍﻟﺸﻌﺭﺍﺀ ،136-105/1ﺍﻷﻏﺎﻨﻲ .126-93/9
-5ﺍﻟﻤﻬﻠﻬل )ﻨﺤﻭ 100ﻕ ﻫـ( :ﻋﺩﻱ ﺒﻥ ﺭﺒﻴﻌﺔ ﺒﻥ ﻤﺭﺓ ،ﺃﺒﻭ ﻟﻴﻠﻰ .ﺸﺎﻋﺭ ﻤﻥ ﺃﺒﻁﺎل ﺍﻟﻌﺭﺏ ﻓﻲ ﺍﻟﺠﺎﻫﻠﻴﺔ .ﻗﻴل :ﻟﻘﺏ
ﺒﺎﻟﻤﻬﻠﻬل ﻷﻨﻪ ﺃﻭل ﻤﻥ ﻫﻠﻬل ﻨﺴﺞ ﺍﻟﺸﻌﺭ ﺃﻱ ﺭﻗﻘﻪ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻷﻏﺎﻨﻲ ،61/5ﺍﻟﺸﻌﺭ ﻭﺍﻟﺸﻌﺭﺍﺀ ،299-297/1
ﺨﺯﺍﻨﺔ ﺍﻷﺩﺏ .174-164/2
-6ﻟﺒﻴﺩ ﺒﻥ ﺭﺒﻴﻌﺔ ﺒﻥ ﻤﺎﻟﻙ ،ﺃﺒﻭ ﻋﻘﻴل ﺍﻟﻌﺎﻤﺭﻱ .ﺃﺤﺩ ﺍﻟﺸﻌﺭﺍﺀ ﻓﻲ ﺍﻟﺠﺎﻫﻠﻴﺔ .ﺃﺩﺭﻙ ﺍﻹﺴﻼﻡ ،ﻭﻫﻭ ﻴﻌﺩ ﻤﻥ ﺍﻟﺼﺤﺎﺒﺔ.
ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻷﻏﺎﻨﻲ .369-350/15ﺍﻟﺸﻌﺭ ﻭﺍﻟﺸﻌﺭﺍﺀ ،285-274/1ﺃﺴﺩ ﺍﻟﻐﺎﺒﺔ .517-514/4
-7ﻟﻡ ﺃﻗﻑ ﻋﻠﻰ ﻫﺫﻩ ﺍﻟﻘﻭﻟﺔ.
ﻓﻼﻥ ﺼﺎﺤﺏ ﺒﺩﻴﻬﺔ :ﻴﺼﻴﺏ ﺍﻟﺭﺃﻱ ﻓﻲ ﺃﻭل ﻤﺎ ﻴﻔﺎﺠﺄ ﺒﻪ .ﺍﻟﻠﺴﺎﻥ ) ﺒﺩﻩ (.
-8ﺃﺒﻭ ﺤﻔﺹ ﻋﻤﺭ )23ﻫـ( :ﺼﺤﺎﺒﻲ ﺠﻠﻴل ،ﻭﺜﺎﻨﻲ ﺍﻟﺨﻠﻔﺎﺀ ﺍﻟﺭﺍﺸﺩﻴﻥ ،ﻭﺃﻭل ﻤﻥ ﻟﻘﺏ ﺒﺄﻤﻴﺭ ﺍﻟﻤﺅﻤﻨﻴﻥ .ﻴﻀﺭﺏ ﺒﻌﺩﻟﻪ
ﺍﻟﻤﺜل .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻻﺴﺘﻴﻌﺎﺏ .1159-1144/3ﺃﺴﺩ ﺍﻟﻐﺎﺒﺔ .181-145/4ﺍﻹﺼﺎﺒﺔ .590-588/4
-9ﻫﻭ ﻋﺒﺩ ﺍﻟﻠﹼﻪ ﺒﻥ ﻋﺜﻤﺎﻥ ﺒﻥ ﻋﺎﻤﺭ)13ﻫـ( :ﺨﻠﻴﻔﺔ ﺍﻟﺭﺴﻭل )ﺹ( .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻻﺴﺘﻴﻌﺎﺏ .978-963/3ﺃﺴﺩ
ﺍﻟﻐﺎﺒﺔ .335-309/3ﺍﻹﺼﺎﺒﺔ .174-169/4
28
)(1
ﺲِ ﺑﻦِ
.ﻭﻟِﻬﺬﹶﺍ ﻛﹶﺎﻧﺖ ﺷﻌﺮﺍﺀُ ﺍﻟﹾﻌﺮﺏِ ﻣﻌﺮﻭﻓِﲔ ﻣِ ﻦ ﺍﻟﹾﺠﺎﻫِﻠِﻴﺔِ ﻭﺍﻟﹾﻤﺨﻀﺮﻣِﲔ ،ﻭﺧ ﹶﻄﺒﺎ ﺅﻫﻢ ﺃﹶ ﻳﻀﺎﹰ ﻣﻌﺮﻭﻓِﲔ ﻛﹶﻘﹸ ّ ﻋﻨﹾﻪ((
ﺍﻟﱠﻠﻪ
)ﺃ( )(3 )(2
ﻓِﻲ ﺍﻹِﺳﻼﹶﻡِ ،ﻭﻏﹶﻴﺮِﻫِﻤﺎ .ﻭﻫﺬﹶﺍ ﹶﻏﻴﺮ ﻣﺨﺼﻮﺹٍ ﺑِﺎﻟﹾﻌﺮﺏِ ﻭﻟﹸ ﻐﺘِﻬِﻢ ،ﺑﻞﹾ ﻛﹸﻞﱡ ﺃﹶﻫﻞِ ﻟﹸﻐﺔٍ ﻓِﻲ ﺍﻟﹾﺠﺎﻫِﻠِﻴﺔِ ،ﻭﺳﺤﺒﺎﻥﹶ ﺳﺎﻋِـﺪﺓﹶ
ﺺ ﺍﻟ ﱠﻠﻪ ﻓٍﻴﻬِﻢ ﻣﻦ ﺷﺎﺀَ ،ﻓﹶﻴﻔﹸﻮﻕ ﹶﻏﻴﺮﻩ ﻓِﻴﻬﺎ ﻧﻈﹾﻤﺎﹰ ﺃﹶﻭ ﻧﺜﹾﺮﺍﹰ ،ﻭﺍﻟ ﱠﻠﻪ ﺑِﻜﹸﻞِّ ﺷﻲﺀٍ ﻣﺤِﻴﻂﹲ.
ﺨﺘ
ﺃﹶﻣﺮﻫﻢ ﻫﻜﹶﺬﹶﺍ .ﻳ
] ﻋِﻠﹾ ﻡ ﻏﹶﺭِﻴﺏِ ﺍﻟﻠﱡﻐﹶﺔِ [
)ﺏ (
ﻣﻌﲎ ،ﻓﹶﻬﻮ ﻋِ ﻠﹾﻢ ﻏﹶﺮِﻳﺐِ ﺍﻟﻠﱡﻐﺔِ .ﻭ ﹶﻗﺪ ﺻﻨ ﻒ ﻓِﻴﻪِ ﺃﹶﺋِ ﻤﺔﹲ ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻧ ﻈﹶﺮﺍﹰ ﻓِﻲ ﺗﻔﹾﺴِﲑِ ﺧﺼﻮﺹِ ﻣﺎ ﺃﹶﺷﻜﹶﻞﹶ ﻣِﻦ ﺍﻷَﻟﹾﻔﹶﺎﻅِ ﺍﻟﻠﱡﻐﻮِﻳﺔِ
)ﺏ(
ﺍﻟﹾﺤﺪِﻳﺚِ ،ﻓﹶﻴﻘﹶﺎﻝﹸ ﻟﹶﻪ :ﻏﹶﺮِﻳﺐ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﺃﹶﻭ ﹶﻏﺮِﻳﺐ ﺍﻟﹾﺤﺪِﻳﺚِ .ﻭﺻﻨﻔﹸﻮﺍ ﻛﹶﺜِﲑ .ﻭﻣِﺜﹾﻞﹸ ﺫﹶﻟِﻚ ﻳﻜﹸﻮﻥﹸ ﻓِﻲ ﺃﹶﻟﹾﻔﹶﺎﻅِ ﺍﻟﹾﻘﹸﺮﺁﻥِ ،ﺃﹶﻭ ﺃﹶﻟﹾﻔﹶﺎﻅِ
ﻓِﻴﻪِ.
] ﻋِﻠﹾ ﻡ ﺃَﻴﺎﻡِ ﺍﻟﹾﻌﺭﺏِ [
) ﺏ(
ﻣِﻦ ﺍﻟﹾﻜﹶﻼﹶﻡِ ﺷِﻌﺮﺍﹰ ﻭﻧﺜﹾﺮﺍﹰ ﻭ ﹶﻏﻴﺮ ﺫﹶﻟِﻚ .ﻭﻫﻮ ﻋِﻠﹾﻢ ﺃﹶﻳﺎﻡِ ﺍﻟﹾﻌﺮﺏِ ،ﻓﹶﺈِ ﱠﻥ ﺍﻷَﻳﺎﻡ ﻭ ﹶﻗﺪ ﻳﻘﹶﻊ ﺍﻟﹾﺒﺤﺚﹸ ﻓِﻲ ﺣﺮﻭﺏِ ﺍﻟﹾﻌﺮﺏِ ،ﻭﻣﺎ ﻭﻗﹶﻊ ﻓِﻴﻬﺎ
ﻫِﻲ ﺍﻟﹾﺤﺮﻭﺏ .ﻭﺃﹶﺻﻞﹸ ﺫﹶﻟِﻚ ﺃﹶﻧﻬﻢ ﻳﻘﹾﺘﺘِﻠﹸﻮ ﻥﹶ ﻓِﻲ ﻳﻮﻡٍ ﻣِﻦ ﺍﻷَﻳﺎﻡِ ﻓﹶﻴ ﻜﹸﻮﻥﹸ ﺍﻟﻈﱠﻔﹶﺮ ﻟِﻠﹾﺒﻌﺾِ ،ﻓﹶﻴﻘﹸﻮﻟﹸﻮﻥﹶ :ﻇﹶﻔِﺮﻧﺎ ﺑِﻬِﻢ ﻳﻮﻡ ﻛﹶﺬﹶﺍ ،ﻭﻟﹶﻨﺎ
ﻋﻠﹶﻴﻬِﻢ ﺍﻟ ﱠﻈﻔﹶﺮ ﻳﻮﻡ ﻛﹶﺬﹶﺍ ،ﺛﹸ ﻢ ﺗﻮ ﺳﻌﻮﺍ ﻓﹶﻘﹶﺎﻟﹸﻮﺍ :ﻟﹶﻨﺎ ﻋﻠﹶﻴﻬِﻢ ﻳﻮﻡ ﻛﹶﺬﹶﺍ ،ﻭﻟِﺒﻨِﻲ ﻓﹸﻼﹶﻥٍ ﻳﻮﻡ ﻋﻠﹶﻰ ﺑﻨِﻲ ﻓﹸﻼﹶﻥٍ ،ﺛﹸ ﻢ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ :ﺟﺮﺕ ﺑﻴﻨﻨﺎ
)ﺕ (
ﺑِﺄﹶﺳﻤﺎﺋِﻬﺎ. ﻭﺑﻴﻨﻬﻢ ﺃﹶﻳﺎﻡ ،ﻳﺮِﻳﺪﻭﻥﹶ ﺍﻟﹾﺤﺮﻭﺏ .ﻭﻫِﻲ ﻣﺬﹾﻛﹸﻮﺭﺓﹲ ﻓِﻲ ﻛﹸﺘﺐِ ﺍﻷَﺩﺏِ
] ﻋِﻠﹾ ﻡ ﺍﻟﺘﱠﺎﺭِﻴﺦِ [
) ﺝ( )ﺙ(
ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻣﻮﺿﻮﻋﻪ ﺍﻹِﺧﺒﺎﺭ ﹶﻏﻴﺮ ﻣﺎ ﻣﺮ ،ﻓﹶﺈِﻥﹾ ﻛﹶﺎﻥﹶ ﻧﻈﹶﺮﺍﹰ ﻓِﻲ ﺍﻟـﺪﻭﻝِ ﻭﻣـﺪﺩِﻫﺎ ،ﻭﺃﹶﻋﻤﺎﺭِ ﺍﻟﻨﺎﺱِ ،ﻭﺍﺧﺘِﻼﹶﻁِ ﺍﻟﺒﻠﹾﺪﺍﻥِ
ﻭﺧﻼﹶﺋِﻬﺎ ،ﻭﻧﺤﻮِ ﺫﹶﻟِﻚ ﻣِﻤﺎ ﻳﻨ ﹸﻈﺮ ﻓِﻲ ﺍﺑﺘِﺪﺍﺀِ ﻭﺟﻮﺩِﻩِ ،ﻭﻣ ﺪﺓِ ﺇِﻗﹶﺎﻣﺘِﻪِ ،ﻭﻣﺎ ﻳﺘﻌ ﱠﻠﻖ ﺑِﺬﹶﻟِﻚ ،ﻓﹶﻬﻮ ﻋِﻠﹾﻢ ﺍﻟﺘﺎﺭِﻳﺦِ .ﻓﹶﻘﹶﺪ ﻳﻘﹶﻊ ﻓِﻲ ﺍﻟﺪﻭﻝِ
) ﺡ(
ﺺ ﺑِﺎﻟ ﺪﻭﻟﹶﺔِ ﺍﻹِﺳﻼﹶﻣِﻴﺔِ .ﻭ ﹶﻗﺪ ﻳﻜﹸﻮﻥﹸ ﻓِﻲ ﺃﹶﻋﻤﺎﺭِ ﺍ َﻷﻋ ﻴﺎﻥِ
ﺨﺘ
ﺩﻭﻥﹶ ﹶﻏﻴﺮِﻩِ .ﻭ ﹶﻗﺪ ﻳ ﺨﺒﺮٍ
ﺺ ﺑِ
ﺨﺘ
ﻣِﻦ ﺃﹶ ﻭﻝِ ﺍﻟﹾﻤﻤﻠﹶﻜﹶﺔِ ﺍﻹِﻧﺴﺎﻧِﻴﺔِ .ﻭ ﹶﻗﺪ ﻳ
) ﺝ(
ﺍﻟﹾﺒﻠﹾﺪﺍﻥِ ﺃﹶﻭِ ﺍﻟﹾﻤﺴﺎﺟِﺪِ ﻭﻭﻓﹶﻴﺎﺗِﻬِﻢ .ﻭﻗﹶﺪ ﻳﻜﹸﻮﻥﹸ ﻓِﻲ ﺍﺧﺘِﻼﹶﻁِ
ﺕ" -ﺝ" :ﻓﻲ ﻜﺘﺒﻬﻡ ﺏ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ" ﺃ" -ﺝ " :ﺃﻫل ﻜل
ﺡ" -ﺏ" :ﻴﺨﺒﺭ"،ﺝ" :ﺒﺠﻨﺱ ﺝ" -ﺝ" :ﺍﺨﺘﻁﺎﻁ ﺙ" -ﺝ " :ﻭﻤﺩﺩ ﺍﻟﻨﺎﺱ ﻭﺃﻋﻤﺎﺭﻫﺎ
-1ﻭﺭﺩﺕ ﻫﺫﻩ ﺍﻟﻘﻭﻟﺔ ﺒﺼﻴﻐﺔ ":ﻭﻗﺩ ﻜﻨﺕ ﺯﻭﺭﺕ ﻓﻲ ﻨﻔﺴﻲ ﻤﻘﺎﻟﺔ ﺃﻗﺩﻤﻬﺎ ﺒﻴﻥ ﻴﺩﻱ ﺃﺒﻲ ﺒﻜﺭ" ،ﻗﺎﻟﻬﺎ ﻴﻭﻡ ﺍﻟﺴﻘﻴﻔﺔ .ﺘﺎﺭﻴﺦ
ﺍﻟﻁﺒﺭﻱ .235/2ﺍﻨﻅﺭ :ﺴﻴﺭﺓ ﺍﺒﻥ ﻫﺸﺎﻡ .339-338/4ﻭﻤﻌﻨﻰ ﺯﻭﺭﺕ :ﺃﻱ ﻫﻴﺄﺕ ﻭﺃﺼﻠﺤﺕ .ﺍﻟﻠﺴﺎﻥ )ﺯﻭﺭ(.
-2ﻗﺱ ﺒﻥ ﺴﺎﻋﺩﺓ ﺍﻹﻴﺎﺩﻱ ) 23ﻕ ﻫـ( :ﻤﻥ ﻜﺒﺎﺭ ﺨﻁﺒﺎﺀ ﺍﻟﻌﺭﺏ ﻓﻲ ﺍﻟﺠﺎﻫﻠﻴﺔ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻷﻏﺎﻨﻲ ،241-236/15
ﺨﺯﺍﻨﺔ ﺍﻷﺩﺏ ،91-89/2ﻤﺭﻭﺝ ﺍﻟﺫﻫﺏ .67-65/1ﺍﻷﻋﻼﻡ .196/5
-3ﺴﺤﺒﺎﻥ ﺒﻥ ﺯﻓﹶﺭ ﺒﻥ ﺇﻴﺎﺱ ﺍﻟﻭﺍﺌﻠﻲ)54ﻫـ( .ﺨﻁﻴﺏ ﻴﻀﺭﺏ ﺒﻪ ﺍﻟﻤﺜل ﻓﻲ ﺍﻟﺒﻴﺎﻥ .ﺃﺴﻠﻡ ﻓﻲ ﺯﻤﻥ ﺍﻟﺭﺴﻭل )ﺹ( ﻭﻟﻡ
ﻴﺠﺘﻤﻊ ﺒﻪ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻹﺼﺎﺒﺔ .250/3ﺨﺯﺍﻨﺔ ﺍﻷﺩﺏ .372-371/10ﺍﻷﻋﻼﻡ .79/3
29
)ﺃ(
ﺸﺮﻉِ ﻣِﻦ ﺫﹶﻟِﻚ ،ﻛﹶﺘﺎﺭِﻳﺦِ ﺳ ﱠﻜﺔٍ ﻣﻌﻠﹸﻮﻣﺔٍ ،ﺃﹶﻭ ﻣِﻜﹾﻴﺎﻝٍ
ﺃﹶﻭِ ﺍﻟﺮِّﺑﺎﻃﹶﺎﺕِ ﻭﻧﺤﻮِ ﺫﹶﻟِﻚ ،ﻭﻛﹸﻞِّ ﻣﺎ ﻳﺤﺘﺎﺝِ ﺇﻟﹶﻴﻪِ ﻓِﻲ ﺷ ﻲﺀٍ ﻣِﻦ ﺃﹸﻣﻮﺭِ ﺍﻟ
)ﺏ(
ﻣﻌﻠﹸﻮﻡٍ ،ﺃﹶﻭ ﻣﺴﺠِﺪٍ ﻋﺘِﻴﻖٍ ،ﺃﹶﻭ ﺍﻟﹾﺘِﻘﹶﺎﺀِ ﻓﹸﻼﹶﻥٍ ﻣِ ﻦ ﺍﻟﺮﻭﺍﺓِ ﺑِﻔﹸﻼﹶﻥٍ ،ﺃﹶﻭ ﺇِﻣﻜﹶﺎ ﻥِ ﺍﻟﹾﺘِﻘﹶﺎﺋِﻪِ ﺑِﻪِ ،ﺃﹶﻭ ﻛﹶﻮ ﻥِ ﻓﹸﻼﹶ ﻥٍ ﻣِﻦ ﺍﻟﹾﻤﺘﻘﹶﺪِّﻣِ ﲔ
)ﺃ( )ﺕ(
ﺸﺮﻋِﻴﺔِ ﻛﹶﻤﺎ ﻣ ﺮ ﻓِﻲ ﺍ َﻷﺑﻴﺎﺕِ
ﺃﹶﻭ ﹶﻏﻴﺮِ ﺫﹶﻟِﻚ .ﻓﹶﻬﻮ ﺩﺍﺧِﻞﹲ ﻓِﻲ ﺍﻟﹾﻌﻠﹸﻮﻡِ ﺍﻟ ﺼﺤﺎﺑﺔِ ﺃﹶﻭ ﻻﹶ
ﺍﻟﹾﻤﺘﺄﹶﺧِّﺮِﻳﻦ ،ﺃﹶﻭ ﻣِﻦ ﺍﻟ ﺃﹶﻭ]ﻣِﻦ[
)(1
ﺍﻟﺴﺎﺑِﻘﹶﺔِ .ﻭﻣﺎ ﺳِﻮﻯ ﺫﹶﻟِﻚ ﻓﹶﺨﺎﺭِﺝ ﻋﻨﻪ .ﹶﻏﻴﺮ ﺃﹶﻧﻪ ﺇِﻥﹾ ﺃﹶﻓﹶﺎﺩ ﻓﹶﺎﺋِﺪﺓﹰ ﺃﹸﺧﺮﻯ ﻛﹶﺎﻻﻋﺘِﺒﺎﺭِ ﻭﺍﻻﺳﺘِﺒﺼﺎﺭِ ،ﻭﻛﹶﺎﻻﻫﺘِﺰﺍﺯِ ﻟِﻮﺻﻒٍ ﻣﺤﻤﻮﺩٍ
ﺑِﺴﻤﺎﻉِ ﺃﹶﺧﺒﺎﺭِ ﻣﻦ ﺍﺗﺼﻒ ﺑِﻪِ ﻣِﻦ ﺻﻼﹶﺡٍ ،ﺃﹶﻭ ﻋِﺒﺎﺩﺓٍ ،ﺃﹶﻭ ﺯﻫﺎﺩﺓٍ ،ﺃﹶﻭ ﺷﺠﺎﻋﺔٍ ،ﺃﹶﻭ ﺣِ ﻠﹾﻢٍ ،ﺃﹶﻭ ﺳﺨﺎﺀٍ ﻭﻧﺤﻮِﻩِ ،ﻭ ﹶﻏﻴﺮِ ﺫﹶﻟِﻚ ﻣِﻦ
ﺍﻟﹾﻤﺼﺎﻟِﺢِ ﻭﺍﻟﹾﻔﹶﻮﺍﺋِﺪِ ﻓﹶﻬﻮ ﻣﺤﻤﻮﺩ.
)ﺏ ( )( 2 ) ﺙ(
ﺳﺌِﻞﹶ ﻟِﺒﺎﺳﺎﹰ ،ﻓﹶﹶﺄﻋﻄﹶﻰ ﺍﻟﺴﺎﺋِﻞﹶ ﺛﹶﻮﺑﺎﹰ ،ﻭﺇِﺯﺍﺭﺍﹰ ،ﻭﺭِﺩﺍﺀً ،ﻭﺳِﺮﻭﺍﻻﹰ ،ﻭﻋِﻤﺎﻣﺔﹰ ،ﻭ ﹶﻗﻠﹶﻨﺴﻮﺓﹰ، ﻳﺤﻜﹶﻰ ﺃﹶ ﱠﻥ ﺍﻟﺼﺎﺣِﺐ ﺑﻦ ﻋﺒﺎﺩٍ
)ﺃ( )(3
)): .ﻗﹶﺎﻝﹶ ﺃﹶﻋﻄﹶﻴـﺘﻜﹶﻪ(( ﻭﻗﹶﺒﺎﺀً ،ﻭﻛﹶﺬﹶﺍ ﻭﻛﹶﺬﹶﺍ ﻣِﻦ ﻛﹸﻞِّ ﻣﺎ ﻳﺴﻤﻰ ﻟِﺒﺎﺳﺎﹰ ،ﺛﹸ ﻢ ﻗﹶﺎﻝﹶ )):ﻟﹶﻮ ﻋﻠِﻤﺖ ﺃﹶ ﱠﻥ ﻟِﺒﺎﺳﺎﹰ ﹶﻏﻴﺮ ﻫﺬﹶﺍ ﻣﻮ ﺟﻮﺩ
)(4
ﺃﹶﻧﻪ ﺳﺌِﻞﹶ ﻣﺮﻛﹸﻮﺑﺎﹰ ،ﻓﹶﹶﺄﻋـ ﻄﹶﻰ ﺍﻟﺴﺎﺋِﻞﹶ ﻓﹶﺮﺳﺎﹰ ،ﻭﺑ ﻐﻼﹰ ،ﻭ ﺣِﻤﺎﺭﺍﹰ ،ﻭﺑﻌِﲑﺍﹰ ،ﻭﺟﺎﺭِﻳﺔﹰ ،ﻭﻗﹶﺎﻝﹶ ِﻷَﻧِّﻲ ﹶﻗﺮﺃﹾﺕ ﻓِﻲ ﺃﹶﺧﺒﺎﺭِ ﻣﻌﻦٍ ﺑﻦِ ﺯﺍﺋِﺪﺓﹶ
)(5
. ﺃﹶﻋﻄﹶﻴﺘﻜﹶﻪ(( ﻟﹶﻪ :ﻟﹶﻮ ﻛﹶﺎﻥﹶ ﻣﺮﻛﹸﻮﺏ ﹶﻏﻴﺮ ﻫﺬﹶﺍ
)ﺡ( )ﺝ(
ﺑِﺎﻟﺘﻮﺍﺭِﻳﺦِ .ﺃﹶﻣـﺎ ﻣﻦ ﻟﹶﻢ ﻳﻜﹸﻦ ﻣِﺜﹾﻠﹶﻪ ،ﻓﹶﻤﻄﹶﺎﻟﹶﻌﺘﻪ ﻓﹶﻤِﺜﹾﻞﹸ ﻫﺬﹶﺍ ﺟﺪِﻳﺮ ﺑِﺄﹶﻥﹾ ﻳﻄﹶﺎﻟِﻊ ﺃﹶﺧﺒﺎﺭ ﺍﻟﻨﺎﺱِ ،ﻭﻳﺤﻠﱠﻰ ﻣﺠﻠِﺴﻪ
ﻷَﺧﺒﺎﺭِ ﺍﻟﹾﻜﹸﺮﻣﺎﺀِ ﻣﺜﹶﻼﹰ ،ﺇِﻗﹶﺎﻣﺔﹸ ﺷﻬﺎﺩﺓٍ ﻋﻠﹶﻰ ﻧﻔﹾﺴِﻪِ ﺑِﺎﻟﱡﻠﺆﻡِ ،ﻭﺍﻟﹾﺨﺮﻭﺝِ ﻋﻦ ﺩِﻳﻮﺍﻥِ ﺍ َﻷﻋﻴﺎﻥِ ،ﻭﻛﹶﺬﹶﺍ ﻓِﻲ ﺳﺎﺋِﺮِ ﺍ َﻷﻭﺻﺎﻑِ.
] ﺍﻟﻁﻭﻴل [
) ﺥ( )(6
ﻭﻤﺎ ﻋِّ ﻠ ﻡ ﺍ ِﻹﻨﹾﺴﺎﻥِ ﺇ ﱠﻻ ِﻟ ﻴﻌـﻠﹶﻤﺎ ﺤﻠﹾﻡِ ﻗﹶﺒ لَ ﺍﻟﹾ ﻴﻭِ ﻡ ﻤﺎ ﺘﹸﻘﹾ ﺭﻉ ﺍﻟﹾ ﻌﺼﺎ
ِ - 1ﻟﺫِﻱ ﺍﻟﹾ ِ
ﺕ -ﺯﻴﺎﺩﺓ ﻤﻥ "ﺝ" ﺏ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺏ" ﺃ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ"
ﺝ" -ﺃ" :ﻴﺠﻠﻰ .ﻭﺍﻟﻜﻠﻤﺔ ﻏﻴﺭ ﻤﻨﻘﻭﻁﺔ ﻓﻲ "ﺏ" .ﻭﻟﻌل ﺍﻟﺼﻭﺍﺏ ﻤﺎ ﻭﺭﺩ ﻓﻲ "ﺝ" :ﻴﺤﻠﻰ. ﺙ" -ﺝ " :ﺍﺒﻥ
ﺥ -ﻭﺭﺩ ﻓﻲ "ﺃ" ﻭ"ﺏ" ﺘﺼﺤﻴﺢ ﻓﻲ ﺍﻟﻬﺎﻤﺵ :ﻟﻴﻌﻤﻼ .ﻭﺍﻟﺼﻭﺍﺏ ﻤﺎ ﺃﺜﺒﺕ ﻤﻥ ﺍﻟﺩﻴﻭﺍﻥ. ﺡ" -ﺝ" :ﻤﺠﺎﻟﺴﻪ
-1ﺃﺒﻴﺎﺕ ﺃﺒﻲ ﺒﻜﺭ ﺍﻟﺴﻜﺘﺎﻨﻲ ﺹ 23
-2ﻫﻭ ﺇﺴﻤﺎﻋﻴل ﺒﻥ ﻋﺒﺎﺩ ﺒﻥ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻁﺎﻟﻘﺎﻨﻲ)385ﻫـ( ،ﻜﺎﻥ ﻨﺎﺩﺭﺓ ﺍﻟﺩﻫﺭ ﻓﻲ ﻓﻀﺎﺌﻠﻪ ﻭﻤﻜﺎﺭﻤﻪ .ﻟﻘﺏ ﺒﺎﻟﺼﺎﺤﺏ
ﻟﺼﺤﺒﺘﻪ ﻤﺅﻴﺩ ﺍﻟﺩﻭﻟﺔ ﺍﺒﻥ ﺒﻭﻴﻪ ﺍﻟﺩﻴﻠﻤﻲ ﻤﻥ ﺼﺒﺎﻩ .ﻟﻪ":ﺍﻟﻤﺤﻴﻁ" ..،ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﻤﺭﺁﺓ ﺍﻟﺠﻨﺎﻥ ،319-317/2ﻭﻓﻴﺎﺕ
ﺍﻷﻋﻴﺎﻥ ،233-228/1ﺍﻟﻭﺍﻓﻲ ﺒﺎﻟﻭﻓﻴﺎﺕ .141-125/9
-3ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ .229/1
-4ﻤﻌﻥ ﺒﻥ ﺯﺍﺌﺩﺓ ﺍﻟﺸﻴﺒﺎﻨﻲ)151ﻫـ( ،ﻤﻥ ﺃﺠﻭﺍﺩ ﺍﻟﻌﺭﺏ ،ﻭﺸﺠﻌﺎﻨﻬﺎ ﺍﻟﻔﺼﺤﺎﺀ .ﺃﺩﺭﻙ ﺍﻟﻌﺼﺭﻴﻥ ﺍﻷﻤﻭﻱ ﻭﺍﻟﻌﺒﺎﺴﻲ.
ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﻤﺠﻤﻊ ﺍﻷﻤﺜﺎل ،207/1ﻤﺭﺁﺓ ﺍﻟﺠﻨﺎﻥ ،251-245/1ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ ،254-244/5ﺍﻷﻋﻼﻡ .273/7
-5ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ .229/1
ﻻ ﺒِـﺄَﻥ ﻴﺘﹶﻜﹶ ﺭﻤﺎ
ل ﻭﻻﹶ ﺃَﺭﻯ ﺃَﺨﹶﺎ ﻜﹶ ﺭ ٍﻡ ِﺇ ﱠ
ﻴ ﻌﻴﺭﻨِﻲ ﺃُ ِﻤّﻲ ِﺭﺠﺎ ٌ -6ﺍﻟﺒﻴﺕ ﻟﻠﻤﺘﻠﻤﺱ ﺍﻟﻀﺒﻌﻲ ،ﻤﻥ ﻗﺼﻴﺩﺓ ﻤﻁﻠﻌﻬﺎ:
ﺍﻨﻅﺭ :ﺩﻴﻭﺍﻨﻪ .141ﺍﻟﺸﻌﺭ ﻭﺍﻟﺸﻌﺭﺍﺀ .180/1ﺍﻷﺼﻤﻌﻴﺎﺕ ﺍﻷﺼﻤﻌﻴﺔ .92ﻤﺠﻤﻊ ﺍﻷﻤﺜﺎل .39-37/1
-ﺫﻭ ﺍﻟﺤﻠﻡ :ﻋﺎﻤﺭ ﺒﻥ ﺍﻟﻅﺭﺏ ﺍﻟﻌﺩﻭﺍﻨﻲ ،ﻭﻗﻴل ﻋﻤﺭﻭ ﺒﻥ ﺤﻤﻤﺔ ﺍﻟﺩﻭﺴﻲ .ﺯﻋﻤﻭﺍ ﺃﻨﻪ ﻗﻀﻰ ﺒﻴﻥ ﺍﻟﻌﺭﺏ ﺜﻼﺜﻤﺎﺌﺔ ﺴﻨﺔ.
ﻓﻜﺒﺭ ،ﻭﺃﻟﺯﻤﻭﻩ ﺍﻟﺴﺎﺒﻊ ﻤﻥ ﻭﻟﺩﻩ .ﻓﻜﺎﻥ ﺇﺫﺍ ﻏﻔل ﺍﻟﺸﻴﺦ ،ﻴﻘﺭﻉ ﻟﻪ ﻭﻟﺩﻩ ﺍﻟﻌﺼﺎ ﺤﺘﻰ ﻴﻌﺎﻭﺩ ﻋﻘﻠﻪ.
30
] ﻋِﻠﹾ ﻡ ﺍﻟﹾﻘﹶﺼﺹِ [
)ﺃ(
ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻣﻮﺿﻮﻋﻪ ﹶﻏﻴﺮ ﻫﺬﹶﺍ ﺍﻟﻨﻮﻉِ ﻣِﻦ ﺍﻷَﺧﺒﺎﺭِ ،ﻓﹶﻘﹶﺪ ﻳﻜﹸﻮﻥﹸ ﺭﺍﺟِﻌﺎﹰ ﺇِﻟﹶﻰ ﺣِﻜﹶﺎﻳﺎﺕِ ﺃﹸﻣﻮﺭٍ ﺗﻨﻘﹶﻞﹸ ﻋﻠﹶﻰ ﺃﹶﻧﻬﺎ ﻭﻗﹶﻌﺖ ﺃﹶﻭ ﺳﺘﻘﹶﻊ،
) ﺏ(
ﻛﹶﺎﺫِﺑﺎﹰ ،ﻓﹶﻬﻮ ﻋِﻠﹾﻢ ﺍﻟﹾﻘﹶﺼﺺِ ﻋﻠﹶﻰ ﺍﻹِﻃﹾﻼﹶﻕِ ،ﻛﹶﺎﻹِﺳﺮﺍﺋِﻴﻠِﻴﺎﺕِ .ﻓﹶﻔِﻲ ﺳﻮﺍﺀٌ ﻛﹶﺎﻥﹶ ﺫﹶﻟِﻚ ﺻﺤِﻴﺤﺎﹰ ﻓِﻲ ﻧﻔﹾﺲِ ﺍﻷَﻣﺮِ ﺃﹶﻭ ﻛﹶﺎﻥﹶ
)(2 )(1
.ﻭﻛﹶﺄﹶﺧﺒﺎﺭِ ﺍﻟ ﺰﻣﺎﻥِ (( ﺤ ﺭﺝ
ﻋﻥ ﺒﻨِﻲ ِﺇﺴﺭﺍﺌِﻴ َل ﻭ ﹶﻻ
ﺤ ِّﺩﺙﹾ
،ﻭ )) (( ﺤ ﺭﺝ
ﻥ ﺍﻟﹾ ﺒﺤِ ﺭ ﻭ ﹶﻻ
ﻋِﺤ ِّﺩﺙﹾ
ﺨﺒﺮِ )):
ﺍﻟﹾ
ﻀﻤِّﻦِ ﺃﹶﺧﺒﺎﺭ ﺍﻟﹾﺠﻨﺔِ ﻭﺍﻟﻨﺎﺭِ ﻭ ﹶﻏﻴﺮِ ﺫﹶﻟِﻚ.
ﺍﻟﹾﻤﺘ
)ﺕ(
ﺗﻘﹶ ﺪﺭ ﻭﺍﻗِﻌﺔﹰ ﻭﻫِﻲ ﻟﹶﻢ ﺗﻘﹶﻊ .ﻭﻫﺬﹶﺍ ﻓﹶﻦ ﺁﺧﺮ ،ﺗﺎﺭﺓﹰ ﻭﻗﹶﺪ ﻳﺪﺧﻞﹸ ﺷﻲﺀٌ ﻣِﻦ ﺍﻷَﺣﺎﺩِﻳﺚِ ﻓِﻲ ﻫﺬﹶﺍ ﺍﻟﻨﻮﻉِ ،ﻭﻗﹶﺪ ﻳﺮﺟِﻊ ﺇِﻟﹶﻰ ﺣِﻜﹶﺎﻳﺎﺕٍ
)ﺙ(
ﻭﺣِ ﻜﹶﻤﺎﹰ .ﻭﻫﺬﹶﺍ ﻧﻮﻉ ﺍﺳﺘﻌﻤﻠﹶﺘﻪ ﺍﻟﹾﻌﺮﺏ ﻗﹶﺪِﳝﺎﹰ، ﻳﻘﹶﺪِّﺭ ﻓِﻴﻪِ ﻋﻠﹶﻰ ﺍﻟﹾﺠﻤﺎﺩﺍﺕِ ﻭﺍﻟﹾﻌﺠﻤﺎﻭﺍﺕِ ﺃﹶﺧﺒﺎﺭﺍﹰ ﺑِﻠِﺴﺎﻥِ ﺣﺎﻟِﻬﺎ ﺑِﻤﺎ ﻳﻌﺪ ﺃﹶﻣﺜﹶﺎﻻﹰ
)ﺥ ( )ﺡ( ) ﺝ()(3
ﺇِﻣﺎ ﻟِﻤﺠ ﺮﺩِ ِﺇﺑﺎﻧﺔِ ﺍﻻﻗﹾﺘِﺪﺍﺭِ ﻇﹶﺎﻫِﺮﺓﹲ ﻋﺎ ﻣﺔﹲ ﻟِﻠﻨﺎﺱِ .ﻭﺗﺎﺭﺓﹰ ﻋﻠﹶﻰ ﺍﻟﻨﺎﺱِ .ﻭﻓﹶﺎﺋِﺪﺗﻪ ﻭِﺇﻟﹶﻴﻪِ ﻳﻨﺴﺐ ﻛِﺘﺎﺏ " ﻛﹶﻠِﻴﻠﹶﺔ ﻭﺩِﻣﻨﺔ "
)( 5 )(4
ﻀ ﻤﻨﻪ ﺍﻟﹾﻜﹶﻼﹶﻡ ﻣِ ﻦ ﺍﻟﹾﻔﹶﻮﺍﺋِﺪِ ﻭﺍﻷَﻏﹾﺮﺍ ﺽِ ﻛﹶﻤﺎ ﻓِﻲ ﺍﻟﹾﻤﻘﹶﺎﻣﺎﺕِ ﺍﻟﹾﻬﻤﺪﺍﻧِﻴﺔِ ﻭﺍﻟﹾﺤﺮِﻳﺮِﻳﺔِ
ﻋﻠﹶﻰ ﺍﻟﹾﻜﹶﻼﹶﻡِ ﻧ ﻈﹾﻤﺎﹰ ﻭﻧﺜﹾﺮﺍﹰ ﻣﻊ ﻣﺎ ﻳﺘ
)ﺩ(
ﻭﺃﹶﺿﺮﺍﺑِﻬِﻤﺎ ،ﻭﺇِﻣﺎ ﻟِﻤﺠ ﺮﺩِ ﺗﺤﻠِﻴﺔِ ﺍﻷَﺳﻤﺎﻉِ ﺑِﺎ ﻷُﻣﻮﺭِ ﺍﻟﹾﻐﺮﺍﺋِﺐِ ﻗﹶﺼﺪﺍﹰ ﻟِﻠﺘﻤﻠِﻴﺢِ ﻭﺍﻹِﻃﹾﺮﺍﻑِ ﻓِﻲ ﺍﻟﹾﻤﺤﺎﺿﺮﺍﺕِ ﻭﺍﻟﹾﻤﺴﺎﻣﺮﺍﺕِ ،
ﻭﻫﻮ ﻋِﻠﹾﻢ ﺍﻟﹾﺒﻄﱠﺎﻟِﲔ ﺃﹶﻫﻞِ ﺍﻟﹾﺨﻼﹶﻋﺎﺕِ ﻭﺍﻟﹾﻬﺰﻟِﻴﺎﺕِ ﻣِﻦ ﺍﻟﹾﻤﺤﺎﺩﺛﹶﺎﺕِ ﻣِﻦ ﺳﺨﻔﹶﺎﺀِ ﺍﻟﹾﻌﻘﹸﻮﻝِ ﻭﺍﻟﹾﻤﺠﺎﻥِ ،ﻭﺑﻌﺾِ ﺍﻟﺴﺨﻔﹶﺎﺀِ ﻣِﻦ ﺍﻟﹾﻤﻠﹸﻮﻙِ.
)ﺏ ( )(7 )(6
ﻭﺍﻟﹾﻌﻼﹶﻟِﻴﺎﺕِ .ﻭﻣِﻦ ﻫﺬﹶﺍ ﺍﻟﻨﻮﻉِ( ﻭﻗﹶﺪ ﻳﺘﻔِﻖ ﻣِﻦ ﻫﺬﹶﺍ ﺍﻟﻨﻮﻉِ ) ﺑﻌﺾ ﻣﺎ ﻭﻗﹶﻊ ﺃﹶﻭ ﻳﻘﹶﻊ ﺑﻌﻀﻪ ﻭﻳﺰﺍﺩ ﻋﻠﹶﻴﻪِ ﻛﹶﺎﻟﹾﻌﻨ ﺘﺮِﻳﺎﺕِ
ﺑﻌﺾ ﺍﻟﹾﻤﻐﺎﺯِﻱ ﻭﺍﻟﹾﻔﹸﺘﻮﺡِ.
ﺙ" -ﺝ" :ﻤﺜﻼ. ﺕ" -ﺝ":ﺤﻜﺎﻴﺔ. ﺏ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ". ﺃ" -ﺏ"" ،ﺝ" :ﺃﻤﺭ
ﺥ" -ﺝ" :ﻟﻠﻨﺎﺱ. ﺡ" -ﺃ"ﻭ"ﺏ" :ﻭﻓﺎﺌﺩﺓ .ﺍﻟﺘﺼﺤﻴﺢ ﻤﻥ "ﺝ " ،ﻟﻴﺴﺘﻘﻴﻡ ﺍﻟﻤﻌﻨﻰ. ﺝ" -ﺏ" :ﻭﺫﻤﺘﻪ" ،ﺝ" :ﻭﺩﻤﻨﺘﻪ.
ﺩ" -ﺝ" :ﺍﻟﺴﺎﻤﺭﺍﺕ.
-1ﻤﻥ ﺍﻷﻤﺜﺎل ﺍﻟﻨﺒﻭﻴﺔ .ﺍﻨﻅﺭ :ﺍﻟﻤﺴﺘﻁﺭﻑ .68/1
ﻲ ﻤﺘﹶ ﻌ ِﻤّﺩﺍﹰ ﻓﹶﻠﹾ ﻴﺘﹶ ﺒ ﻭﺃْ
ﻋﻠﹶ
ﺏ
ﺤﺭﺝ ،ﻭ ﻤﻥ ﻜﹶﺫﹶ
ﻻ
ل ﻭ ﹶ
ﻋﻥ ﺒﻨِﻲ ِﺇﺴﺭﺍﺌِﻴ َ
ﺤ ِّﺩﺜﹸﻭﺍ
ﻋ ِﻨّﻲ ﻭﻟﹶﻭ ﺁ ﻴﺔﹰ ،ﻭ
-2ﻗﺎل ﺭﺴﻭل ﺍﷲ )ﺹ(" :ﺒِّﻠﻐﹸﻭﺍ
ﻥ ﺍﻟﻨﱠﺎ ِﺭ" .ﺼﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ .1076/2
ﻤﻘﹾ ﻌ ﺩﻩِ ﻤ
-3ﻜﺘﺎﺏ ﻭﻀﻌﻪ ﺍﻟﻔﻴﻠﺴﻭﻑ ﺍﻟﻬﻨﺩﻱ ﺒﻴﺩﺒﺎ ﻟﻤﻠﻙ ﺍﻟﻬﻨﺩ ،ﻋﻠﻰ ﺃﻟﺴﻨﺔ ﺍﻟﺒﻬﺎﺌﻡ ﻭﺍﻟﻁﻴﻭﺭ .ﺘﺭﺠﻤﻪ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺍﻟﻤﻘﻔﻊ ﻤﻥ ﺍﻟﻔﺎﺭﺴﻴﺔ
ﺇﻟﻰ ﺍﻟﻌﺭﺒﻴﺔ ﻋﺎﻡ 165ﻫـ .ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .1509-1507/2
-4ﻷﺒﻲ ﺍﻟﻔﻀل ﺃﺤﻤﺩ ﺒﻥ ﺍﻟﺤﺴﻴﻥ ﺍﻟﻬﻤﺩﺍﻨﻲ ،ﺍﻟﻤﻌﺭﻭﻑ ﺒﺒﺩﻴﻊ ﺍﻟﺯﻤﺎﻥ )398ﻫـ( .ﻭﻫﻲ ﺃﻭل ﻤﺎ ﺃﻟﻑ ﻓﻲ ﻓﻥ ﺍﻟﻤﻘﺎﻤﺎﺕ.
ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .1785/2ﻤﻌﺠﻡ ﺍﻟﻤﻁﺒﻭﻋﺎﺕ ﺍﻟﻌﺭﺒﻴﺔ ﻭﺍﻟﻤﻌﺭﺒﺔ .1896-1895
-5ﻷﺒﻲ ﻤﺤﻤﺩ ﺍﻟﻘﺎﺴﻡ ﺒﻥ ﻋﻠﻲ ﺍﻟﺤﺭﻴﺭﻱ )516ﻫـ( ،ﻭﻫﻲ ﺍﻟﺜﺎﻨﻴﺔ ﻤﻥ ﺤﻴﺙ ﺍﻟﺸﻬﺭﺓ .ﺘﻀﻡ ﺨﻤﺴﻴﻥ ﻤﻘﺎﻤﺔ ﻭﻟﻬﺎ ﺸﺭﻭﺡ
ﺒﻠﻐﺕ ﺃﺭﺒﻌﻴﻥ ﺸﺭﺤﺎ .ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .1791-1787/2ﻤﻌﺠﻡ ﺴﺭﻜﻴﺱ .750-748
-6ﺴﻴﺭﺓ ﻋﻨﺘﺭﺓ ﺒﻥ ﺸﺩﺍﺩ ،ﻭﻫﻲ ﻗﺼﺔ ﺨﻴﺎﻟﻴﺔ ﻓﻴﻬﺎ ﺫﻜﺭ ﺃﺸﻌﺎﺭ ﻭﺃﺤﻭﺍل ﻜﺜﻴﺭﺓ ﻋﻥ ﻋﻨﺘﺭﺓ ،ﻭﻻ ﻴﻌﻠﻡ ﻭﺍﻀﻌﻬﺎ ﺒﺎﻟﺘﺤﻘﻴﻕ.
ﻤﻌﺠﻡ ﺴﺭﻜﻴﺱ .1388-1387ﻤﻭﺴﻭﻋﺔ ﺍﻟﻔﻠﻜﻠﻭﺭ ،ﻟﺸﻭﻗﻲ ﻋﺒﺩ ﺍﻟﺤﻜﻴﻡ .504-500
-7ﻟﻡ ﺃﻗﻑ ﻋﻠﻴﻬﺎ.
31
ﺨﺮِﻁﹸ ﻓِﻲ ﻫﺬﹶﺍ
ﺴﻴﻒِ ﻭﺍﻟﹾﻘﹶﻠﹶﻢِ ﻭﻧﺤﻮِ ﺫﹶﻟِﻚ .ﻭﻳﻨ
ﻭﻳﻨﺪﺭِﺝ ﻓِﻲ ﻫﺬﹶﺍ ﺍﻟﹾﻔﹶﻦِّ ﻣﺎ ﻳﻘﹶ ﺪﺭ ﻣِﻨﻪ ﻋﻠﹶﻰ ﺃﹶﻟﹾﺴِﻨﺔِ ﺍﻟﹾﺠﻤﺎﺩﺍﺕِ ﻛﹶﺎﻟﺘﻔﹶﺎﺧﺮِ ﺑﻴﻦ ﺍﻟ
ﺍﻟﺴِّﻠﹾﻚِ ﻓﹶﻦ ﺍﻟﹾ ﺨﺮﺍﻓﹶﺎﺕِ ﻛﹸﻠِّﻬﺎ .ﻓﹶﺈِ ﱠﻥ ﺍﻟﹾﻤﻘﹾﺼِﺪ ﻭﺍﻟﱠﺜﻤﺮﺓﹶ ﻭﺍﺣِﺪﺓﹲ .ﻭﺍﻟﹾﻔﹶﺮﻕ ﺑﻴﻦ ﻫﺬﹶﺍ ﺍﻟﹾﻔﹶﻦِّ ﻭﺑﻴﻦ ﺍﱠﻟﺬِﻱ ﻗﹶﺒﻠﹶﻪ ﺃﹶ ﱠﻥ ﺍﻷَ ﻭﻝﹶ ﻫﺰﻝﹲ ﻓِﻲ ﻗﹶﺎﻟﹶﺐِ
ﺟِﺪٍّ ،ﻭﻫﺬﹶﺍ ﻫﺰﻝﹲ ﺻﺮِﻳﺢ.
)(2 )(1
ﺍﺳﻤﻪ ﺧﺮﺍﻓﹶﺔ ،ﺍِﺳﺘﻬﻮﺗﻪ ﺍﻟﹾﺠِﻦ ﻓﹶﺒﻘِﻲ ﻋِﻨﺪﻫﻢ ﺃﹶ ﱠﻥ ﺭﺟﻼﹰ ﻣِﻦ ﺑ ﻨِﻲ ﻋﺬﹾﺭﺓﹶ ﻭﺃﹶﺻﻞﹸ ﺍﻟﹾﺨﺮﺍﻓﹶﺎﺕِ ﻛﹶﻤﺎ ﻓِﻲ ﺣﺪِﻳﺚِ ﺍﻟﺘﺮﻣِﺬِﻱِّ
)ﺃ(
ﺯﻣﻨﺎﹰ ﺛﹸ ﻢ ﺭﺟﻊ ،ﻓﹶﺠﻌﻞﹶ ﻳ ﺤﺪِّﺙﹸ ﺍﻟﻨﺎﺱ ﺑِﹶﺄﺷﻴﺎﺀَ ﺯﻋﻢ ﺃﹶﻧﻪ ﺭﺁﻫﺎ ﻋﻦِ ﺍﻟﹾﺠِﻦِّ ﹶﻏﺮِﻳﺒﺔﹰ ﺧﺎﺭِﺟﺔﹰ ﻋﻦِ ﺍﻟﹾﻤﻌﺘﺎﺩِ .ﻓﹶﺎﺳﺘﻐﺮﺏ ﺍﻟﻨﺎﺱ ﻣِﻨﻪ ﺫﹶ ﻟِﻚ
)(3
ﻭﺃﹶﻧﻜﹶﺮﻭﻩ .ﻓﹶﺠﻌﻠﹸﻮﺍ ﻛﹸ ﱠﻠﻤﺎ ﺳﻤِﻌﻮﺍ ﺣﺪِﻳﺜ ﺎﹰ ﻏﹶﺮِﻳﺒﺎﹰ ﻗﹶﺎﻟﹸﻮﺍ :ﻫﺬﹶﺍ ﺣﺪِﻳﺚﹸ ﺧﺮﺍﻓﹶﺔﹶ ﺃﹶﻱ ﻣِﻦ ﺫﹶﻟِﻚ ﺍﻟﹾﺠِﻨﺲِ .ﻓﹶﺼﺎﺭ ﻣﺜﹶﻼﹰ ،ﺛﹸ ﻢ ﺗﻮﺳِّﻊ ﻓِﻴﻪِ
ﻋِﻨﺪ ﺍﻟﹾﻌﺎ ﻣﺔِ ﺣﺘﻰ ﺃﹸ ﹾﻃﻠِﻖ ﺍﺳﻤﺎﹰ ﻟِﻠﹾﺤﺪِﻳﺚِ ﻧﻔﹾﺴِﻪِ ،ﻭﻳﺠﻤﻊ ﻟِﺬﹶﻟِﻚ .ﻭﺣﻜﹶﻰ ﺍﻷُﺩﺑﺎﺀُ ﻓِﻴﻪِ ﺣﺪِﻳﺜﹰﺎ ،ﻭﺇِ ﱠﻥ ﺧﺮﺍﻓﹶﺔﹶ ﻛﹶﺎﻥﹶ ﺭﺟﻼﹰ ﺻﺎﻟِﺤﺎﹰ،
ﻭﺍﻟ ﱠﻠﻪ ﺃﹶﻋﻠﹶﻢ ﺑِﻪِ.
ﺸﻲﺀُ
ﻀﻨﺎ ﻓِﻴﻬﺎ ﻓﹶﺬﹶﻟِﻚ ﺑِﺤﺴﺐِ ﻏﹶﺎﻟِﺐِ ﹶﺛﻤﺮﺍﺗِﻬﺎ ،ﻭﻋﺎﺩﺓِ ﻣﺘﻌﺎﻃِﻴﻬﺎ ،ﻭﺇِﻻﱠ ﻓﹶﻜﹶﺜِﲑﺍﹰ ﻣﺎ ﻳﺬﹾﻛﹶﺮ ﻣِﻨﻬﺎ ﺍﻟ
ﻭﻫﺬِﻩِ ﺍﻷَﻧﻮﺍﻉ ﻭﺇِﻥﹾ ﺃﹶ ﹾﻏﻤ
ﻟِﻼﺳﺘِﺸﻬﺎﺩِ ﺃﹶﻭِ ﺍﻟﺘﻤﺜِﻴﻞِ ﺃﹶﻭِ ﺍ ﻹِ ﹾﻏﻤﺎﺽِ ﻓِﻲ ﻣﺤﻠِّﻪِ ،ﺃﹶﻭ ﹶﻏﻴﺮِ ﺫﹶﻟِﻚ ﻣِﻦ ﻣﻘﹶﺎﺻِﺪِ ﺍﻟﹾﻌﻘﹶﻼﹶﺀ ِ،ﻓﹶ ﻴﻘﹾﺒﻞﹸ ﻭﻫﻮ ﺃﹶﺣﺪ ﺃﹶﺳﺒﺎﺏِ ﺍﻟﺘﻌﺮِﻳﺞِ ﻋﻠﹶﻴﻬﺎ
)(4
] ﺍﻟﻁﻭﻴل [ ﻋِﻨﺪ ﺫِﻛﹾﺮِ ﺍﻟﹾﻌﻠﹸﻮﻡِ .ﻭﻗِﻴﻞﹶ :
ﻥ ﺍﻟﹾ ﻤﺯﺡِ
ﺘﹶﻔِـﺭﻩ ،ﻭﻋـِّﻠﻠﹾﻪِ ﺒﺸﹶﻲٍ ﺀ ِﻤ ﺤ ﹰﺔ
ﺠ ِّﺩ ﺭﺍ
ﻙ ﺍﻟﹾ ﻤﻜﹾﺩﻭ ﺩ ﺒِﺎﻟﹾ ِ
- 1ﺃَ ِﻓﺩ ﻁﹶﺒ ﻌ
)(5
ﻥ ﺍﻟﹾ ِﻤﻠﹾﺢِ
ﻁﻌﺎﻡِ ﻤ
ِﺒ ِﻤﻘﹾﺩﺍ ِﺭ ﻤﺎ ﻴﻌﻁﹶﻰ ﺍﻟ ﱠ - 2ﻭﻟﹶ ِﻜﻥِ ﺇﺫﹶﺍ ﺃَﻋﻁﹶﻴﺘﹶﻪ ﺍﻟﹾ ﻤﺯﺡ ﻓﹶﻠﹾ ﻴﻜﹸﻥ
ﺃ" -ﺝ " :ﺯﻤﺎﻨﺎ
-1ﺃﺒﻭ ﻋﻴﺴﻰ ﻤﺤﻤﺩ ﺒﻥ ﻋﻴﺴﻰ ﺒﻥ ﺴﻭﺭﺓ ﺍﻟﺴﻠﻤﻲ ﺍﻟﺘﺭﻤﺫﻱ ،ﺍﻟﻀﺭﻴﺭ ) 279ﻫـ( .ﻤﻥ ﺃﺌﻤﺔ ﻋﻠﻤﺎﺀ ﺍﻟﺤﺩﻴﺙ ﻭﺤﻔﺎﻅﻪ.
ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﻁﺒﻘﺎﺕ ﻋﻠﻤﺎﺀ ﺍﻟﺤﺩﻴﺙ .340-338/2ﻨﻜﺕ ﺍﻟﻬﻤﻴﺎﻥ .265-264ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ .278/4ﺍﻷﻋﻼﻡ.322 /6
-2ﻫﻭ ﺍﺴﻡ ﻟﺒﻁﻥ ﻤﻥ ﻗﻀﺎﻋﺔ ﻤﻥ ﺍﻟﻘﺤﻁﺎﻨﻴﺔ ،ﻭﻫﻡ ﺍﻟﻤﻌﺭﻭﻓﻭﻥ ﺒﺸﺩﺓ ﺍﻟﻌﺸﻕ .ﻭﺃﻴﻀﺎ ﻟﻔﺨﺫ ﻤﻥ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﻏﻁﻔﺎﻥ ﺍﺒﻥ
ﺴﻌﺩ ،ﻤﻥ ﺍﻟﻌﺩﻨﺎﻨﻴﺔ .ﻤﻌﺠﻡ ﻗﺒﺎﺌل ﺍﻟﻌﺭﺏ .768-767/2
-3ﺤﺩﺙ ﺍﻟﻨﺒﻲ )ﺹ( ﻨﺴﺎﺀﻩ ﺒﻬﺫﺍ ﺍﻟﻜﻼﻡ .ﺍﻨﻅﺭ :ﺍﻟﺒﺩﺍﻴﺔ ﻭﺍﻟﻨﻬﺎﻴﺔ .38-37/6ﻭﻴﺭﻭﻯ ﻋﻨﻪ )ﺹ( ﺃﻨﻪ ﻗﺎل" :ﺨﺭﺍﻓﺔ ﺤﻕ".
ﺍﻟﻨﻬﺎﻴﺔ ﻓﻲ ﻏﺭﻴﺏ ﺍﻟﺤﺩﻴﺙ ﻭﺍﻷﺜﺭ .25 /2
-4ﺍﻟﺒﻴﺘﺎﻥ ﻷﺒﻲ ﺍﻟﻔﺘﺢ ﻋﻠﻲ ﺒﻥ ﻤﺤﻤﺩ ﺍﻟﺒﺴﺘﻲ ) 400ﺃﻭ 401ﺃﻭ 402ﻫـ( .ﻭﺭﺩﺍ ﻤﻔﺭﺩﻴﻥ ﻓﻲ ﺩﻴﻭﺍﻨﻪ .59ﻤﻌﺎﻫﺩ
ﺍﻟﺘﻨﺼﻴﺹ ) ﻀﻤﻥ ﺘﺭﺠﻤﺘﻪ( .220/3ﻴﺘﻴﻤﺔ ﺍﻟﺩﻫﺭ ) ﻀﻤﻥ ﺘﺭﺠﻤﺘﻪ( .378 /4
ﺏ :2ﺒﻤﻘﺩﺍﺭ ﻤﺎ ﺘﹸﻌﻁِﻲ ﺍﻟﻁﻌﺎ ﻡ ﻤﻥ ﺍﻟﻤﻠﺢ ﺏ :1ﻴﺠﻡ ،ﻭﻋﻠﻠﻪ ﺒﺸﻲﺀ ﻤﻥ ﺍﻟﻤﺯﺡ / -5ﺩﻴﻭﺍﻨﻪ:
ﺡ
ﻥ ﺍﻟﹾ ﻤﺯِ
ﻋِّﻠﻠﹾﻪِ ﺒﺸﹶﻲٍ ﺀ ِﻤ
ﻗﹶﻠِﻴﻼﹰ ،ﻭ ﺤﺔﹰ
ﺠ ِّﺩ ﺭﺍ
ﻙ ﺍﻟﹾ ﻤﻜﹾﺩﻭ ﺩ ﺒِﺎﻟﹾ ِ
ﺃَ ِﻓﺩ ﻁﹶﺒ ﻌ ﻤﻌﺎﻫﺩ ﺍﻟﺘﻨﺼﻴﺹ:
ﻥ ﺍﻟﹾ ِﻤﻠﹾﺢِ
ﻁﻌﺎﻡِ ﻤ
ِﺒ ِﻤﻘﹾﺩﺍ ِﺭ ﻤﺎ ﻴﻌﻁﹶﻰ ﺍﻟ ﱠ ﻭﻟﹶ ِﻜﻥِ ﺇﺫﹶﺍ ﺃَﻋﻁﹶﻴﺘﹶﻪ ﺫﹶﺍﻙ ﻓﹶﻠﹾ ﻴﻜﹸﻥ
ﺡ
ﻥ ﺍﻟﹾﻤـﺯِ
ﻋ ِﻠّـﻠﹾﻪِ ﺒﺸﹶﻲٍ ﺀ ِﻤ
ﺘﹶﺠ ﻡ ﻭ ﺤﺔﹰ
ﻙ ﺍﻟﹾ ﻤﻜﹾﺩﻭ ﺩ ﺒِﺎﻟﹾ ﻬ ِّﻡ ﺭﺍ
ﺃَ ِﻓﺩ ﻁﹶﺒ ﻌ ﻴﺘﻴﻤﺔ ﺍﻟﺩﻫﺭ:
ﺢ
ﻥ ﺍﻟﹾ ِﻤﻠﹾ ِ
ﻁﻌﺎ ﻡ ِﻤ
ِﺒ ِﻤﻘﹾﺩﺍ ِﺭ ﻤﺎ ﺘﹸﻌﻁِﻲ ﺍﻟ ﱠ ﻭﻟﹶ ِﻜﻥِ ﺇﺫﹶﺍ ﺃَﻋﻁﹶﻴﺘﹶﻪ ﺫﹶﺍﻙ ﻓﹶﻠﹾﻴـﻜﹸﻥ
32
] ﻋِﻠﹾ ﻡ ﺍﻷَﻤﺜﹶﺎلِ ﻭﺍﻟﹾﺤِﻜﹶﻡِ [
ﻭ ﹶﻗﺪ ﺑﻘِﻲ ﻣِﻦ ﺍﻟﹾﻌﻠﹸﻮﻡِ ﺍﻟﹾﻤﻌﺘﺒﺮﺓِ ﻋِﻠﹾﻤﺎﻥِ :
• ﺃﹶﺣﺪﻫﻤﺎ ﻋِﻠﹾﻢ ﺍﻷَﻣﺜﹶﺎﻝِ .ﻭﻫﻮ ﺟﻤﻊ ﻣﺜﹶﻞٍ .ﻭﺍﻟﹾﻤﺮﺍﺩ ﺑِﻪِ ﺍﻟﹾﻤﺜﹶﻞﹸ ﺍﻟﺴﺎﺋِﺮ ﻭﻫﻮ ﻣﺎ ﺷﺒﻪ ﻣﻀﺮﺑﻪ ﲟﻮﺭﺩﻩ.
)(2 )(1
ﻀﻤِﲑِ ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ
،ﺑِﻜﹶﺴﺮِ ﺗﺎﺀِ ﺍﻟ (( ﻥ
ﺕ ﺍﻟﱠﻠ ﺒ
ﻀ ﻴﻌِ
ﻑ
ﺼﻴ ﹶ
ﺛﹸ ﻢ ﺟﻌﻞﹶ ﻳ ﹾﻄﻠﹸﺒﻬﺎ )):ﺍﹶﻟ ﻛﹶﻘﹶﻮﻟِﻚ ﻟِﻤﻦ ﺿﻴﻊ ﺣﺎﺟﺔﹰ ﻓِﻲ ﺇِﺑﺎﻧِﻬﺎ
ﻥ((.
ﺕ ﺍﻟﱠﻠ ﺒ
ﻀ ﻴﻌِ
ﻑ
ﺼﻴ ﹶ
ﺍﻟﹾﻤﺨﺎﻃﹶﺐ ﺫﹶ ﻛﹶﺮﺍﹰ ،ﻷَ ﱠﻥ ﺍﻟﹾﻤﻌﻨﻰ :ﺣﺎﻟﹶﺘﻚ ﺷﺒِﻴﻬﺔﹲ ﺑِﺤﺎﻟﹶﺔِ ﺍ ﻟﹾﻤﺮﺃﹶﺓِ ﺍﱠﻟﺘِﻲ ﻗِﻴﻞﹶ ﻟﹶﻬﺎ)):ﺍﻟ
)ﺕ( ) ﺏ( )ﺃ (
ﺼﻴﻒِ .ﻓﹶﺘﺰ ﻭﺟﺖ ﻓﹶﺘﻰ
ﺯﻭﺟﻬﺎ ،ﻭﺳﹶﺄﻟﹶﺘﻪ ﺍﻟ ﱠﻄﻼﹶﻕ ﻟِﻜِﺒﺮِﻩِ ﻓﹶ ﻄﹶ ﱠﻠﻘﹶﻬﺎ ،ﻭﺫﹶﻟِﻚ ﻓِﻲ ﺍﻟ ﻛﹶﺎﻧﺖ ﻛﹶﺮِﻫﺖ ﻭﻫِﻲ ﺍﻣﺮﺃﹶﺓﹲ ﻣﺸﻬﻮﺭﺓﹲ
)ﺙ(
ﺼﻴﻒ
ﻣﻘِﻼ .ﻭﻛﹶﺎﻥﹶ ﺍﻷَ ﻭﻝﹸ ﺫﹶﺍ ﻣﺎﻝٍ ،ﻓﹶﻤ ﺮﺕ ﺑِﻬﺎ ﻳﻮﻣﺎﹰ ِﺇﺑِﻠﹸﻪ ﻓﹶﺄﹶﺭﺳﻠﹶﺖ ﻟِﻠﺮﻋﺎﺓِ ﺗﻄﹾ ﻠﹸﺐ ﻟﹶﺒﻨﺎﹰ .ﻓﹶﺸﺎﻭﺭﻭﻩ ،ﻓﹶﻘﹶﺎﻝﹶ )):ﻗﹸﻮﻟﹸﻮﺍ ﻟﹶﻬﺎ :ﺍﻟ
)( 3
ﻀﺮﺑﺖ ﺑِﻴﺪِﻫﺎ ﻋﻠﹶﻰ ﻛﹶﺘِﻔِﻪِ ،ﻭﻗﹶﺎﻟﹶﺖ )):ﻫﺬﹶﺍ ﻭﻣﺬﹾﻗﹶﺔﹲ
ﺿﻴﻌﺖِ ﺍﻟﱠﻠﺒﻦ .((ﺃﹶﻱ ﺑِﺴﺆﺍﻟِﻚِ ﺍﻟﻄﱠﻼﹶﻕ ﻓِﻴﻪِ .ﻭﻛﹶﺎﻥﹶ ﺯﻭﺟﻬﺎ ﺣﺎﺿِﺮﺍﹰ ،ﻓﹶ
)(4
ﺧﻴﺮ .((ﻓﹶﺬﹶﻫﺒﺖ ﺃﹶﻳﻀﺎﹰ ﻣﺜﹶﻼﹰ .ﻭﻗﹶﺪ ﻋﻠِﻢ ﻣِ ﻦ ﻛﹶﻼﹶﻡِ ﻫﺬِﻩِ ﺃﹶ ﱠﻥ ﺍﻟﹾﻮﺻﻔﹶﻴﻦِ ﺍ ﻟﹾﻤﺬﹾﻛﹸﻮﺭﻳﻦِ ﻓِﻲ ﹶﻗﻮﻝِ ﻋﻠﹾﻘﹶﻤﺔﹶ :
] ﺍﻟﻁﻭﻴل [
)(5
ﻋ ﺠِﻴﺏ
ﻥ
ﻋﻨﹾ ﺩﻫ
ﺏ ِ
ﺸﺒﺎ ِ
ﻭﺸﹶﺭﺥﹸ ﺍﻟ ﱠ ﻋ ِﻠﻤﻨﹶﻪ
ﺤﻴﺙﹸ
- 1ﻴِ ﺭﺩﻥ ﺜﹶﺭﺍ ﺀ ﺍﻟﹾﻤﺎ ِل
) ﺝ(
ﺸﺒﺎﺏِ .ﻭﻳﻔﹾﻬﻢ ﻣِﻦ " ﻋﺠِﻴﺐ."
ﻟِﻠ ﺇِﺫﹶﺍ ﺍﻧﺘﻔﹶﻰ ﺃﹶﺣﺪﻫﻤﺎ ﻓﹶﺎﻻﺧﺘِﻴﺎﺭ ﻋِﻨﺪﻫ ﻦ
)(7 )(6
ﻥ ﺁ ﺩ ﻡ
ﲑﻫﺎ .ﻭﻣِﺜﹶﺎﻟﹸﻬﺎ ﻗﹶﻮﻝﹸ ﻋﻠِﻲٍّ ﻛﹶ ﺮﻡ ﺍﻟ ﱠﻠﻪ ﻭﺟﻬﻪ )): ﻤﺎ ِﻻﺒِ
• ﺛﹶﺎﻧِﻴﻬِﻤﺎ :ﻋِﻠﹾﻢ ﺍﻟﹾﺤِﻜﹾﻤﺔِ .ﻭﻗﹶﺪ ﻣ ﺮ ﺗﻔﹾﺴِ
ﺕ" -ﺝ" :ﻭﻁﻠﻘﻬﺎ. ﺏ" -ﺝ" :ﻓﺭﻜﺕ. ﺃ" -ﺝ " :ﻤﻌﺭﻭﻓﺔ.
ﺝ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ". ﺙ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺏ".
-1ﺃﻱ ﺯﻤﺎﻨﻬﺎ .ﺍﻟﻠﺴﺎﻥ )ﺃﺒﻥ(.
-2ﻤﺠﻤﻊ ﺍﻷﻤﺜﺎل .68 /2
-3ﺍﻟﻠﺒﻥ ﺍﻟﻤﻤﺯﻭﺝ ﺒﺎﻟﻤﺎﺀ .ﺍﻟﻠﺴﺎﻥ )ﻤﺫﻕ(
ﻋ ﺒﺩﺓ ﺒﻥ ﻨﺎﺸﺭﺓ ﺒﻥ ﻗﻴﺱ ) ﻨﺤﻭ 20ﻕ ﻫـ( .ﻤﻥ ﺒﻨﻲ ﺘﻤﻴﻡ .ﺸﺎﻋﺭ ﺠﺎﻫﻠﻲ ﻤﻥ ﺍﻟﻁﺒﻘﺔ ﺍﻷﻭﻟﻰ .ﻴﻘﺎل ﻟﻪ:
-4ﻋﻠﻘﻤﺔ ﺒﻥ
ﻋﻠﻘﻤﺔ ﺍﻟﻔﺤل .ﻜﺎﻨﺕ ﻟﻪ ﻤﺴﺎﺠﻼﺕ ﻤﻊ ﺍﻤﺭﺉ ﺍﻟﻘﻴﺱ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺨﺯﺍﻨﺔ ﺍﻷﺩﺏ .284-282/3ﺍﻟﺸﻌﺭ ﻭﺍﻟﺸﻌﺭﺍﺀ -218/1
،222ﺍﻷﻏﺎﻨﻲ .210-205/21
-5ﺍﻟﺒﻴﺕ ﻤﻥ ﻗﺼﻴﺩﺓ ﻴﻤﺩﺡ ﺒﻬﺎ ﺍﻟﺤﺎﺭﺙ ﺒﻥ ﺠﺒﻠﺔ ﺍﻟﻐﺴﺎﻨﻲ .ﻭﻜﺎﻥ ﺃﺴﺭ ﺃﺨﺎﻩ ﺸﺄﺴﺎ .ﻓﺭﺤل ﺇﻟﻴﻪ ﻴﻁﻠﺏ ﻓﻜﻪ .ﻤﻁﻠﻌﻬﺎ:
ﻥ ﻤﺸِﻴﺏ
ﻋﺼ ﺭ ﺤﺎ
ﺏ
ﺸﺒﺎ ِ
ﺒ ﻌﻴ ﺩ ﺍﻟ ﱠ ﺤﺴﺎﻥِ ﻁﹶﺭﻭﺏ
ﺏ ﻓِﻲ ﺍﻟﹾ ِ
ﻁﹶﺤﺎ ِﺒﻙ ﻗﹶﻠﹾ
ﺍﻨﻅﺭ :ﺩﻴﻭﺍﻥ ﻋﻠﻘﻤﺔ ﺒﺸﺭﺡ ﺍﻟﺸﻨﺘﻤﺭﻱ .36ﺍﻷﺸﺒﺎﻩ ﻭﺍﻟﻨﻅﺎﺌﺭ .143/2
-6ﻓﻲ ﺍﻟﺼﻔﺤﺔ .6
-7ﺃﺒﻭ ﺍﻟﺤﺴﻥ ﻋﻠﻲ ﺒﻥ ﺃﺒﻲ ﻁﺎﻟﺏ ) 4ﻫـ( .ﺭﺍﺒﻊ ﺍﻟﺨﻠﻔﺎﺀ ﺍﻟﺭﺍﺸﺩﻴﻥ ،ﻭﺃﺤﺩ ﺍﻟﻌﺸﺭﺓ ﺍﻟﻤﺒﺸﺭﻴﻥ .ﺍﺒﻥ ﻋﻡ ﺍﻟﻨﺒﻲ )ﺹ(
ﻭﺼﻬﺭﻩ .ﻜﺎﻥ ﻤﻥ ﺃﻜﺎﺒﺭ ﺍﻟﺨﻁﺒﺎﺀ ﻭﺍﻟﻌﻠﻤﺎﺀ ﺒﺎﻟﻘﻀﺎﺀ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻹﺼﺎﺒﺔ .569-564/4ﺍﻻﺴﺘﻴﻌﺎﺏ .1133-1089/3
ﻤﻘﹶﺎﺘِل ﺍﻟﻁﺎﻟﺒﻴﻴﻥ .45-24
33
)(1 )ﺃ(
. ﺭ ﹶﺓ ((
ﺍﻟﹾ ﻌ ِﺫ ﻙ ﻴﺤِ ﻤلُ
ﺨﺭﻩ ﺠِﻴﻔﹶ ﹲﺔ ﻗﹶ ِﺫ ﺭﺓﹲ ،ﻭﻫ ﻭ ﻓِﻴﻤﺎ ﺒﻴﻥ ﺫﹶِﻟ
ﻭﺍﻟﹾﻔﹶﺨﹾﺭ ،ﻭِﺇ ﱠﻨﻤﺎ ّﺃ ﻭﻟﹸ ﻪ ﻨﹸﻁﹾﻔﹶ ﹲﺔ ﻤ ِﺫ ﺭ ﹲﺓ ،ﻭﺁ ِ
)ﺏ(
ﻸﻟﹾﺒﺎﺏِ ،ﻭﺯِﻳﻨﺔﹰ ﻓِﻲ ﺍﻟﹾﺨِﻄﹶﺎﺏِ .ﻓﹶﻔِﻴﻬِﻤﺎ ﻣﺼﻠﹶﺤﺔﹸ ﺍﻟﹾﻘﹸﻠﹸﻮﺏِ
ﺻﺔِ ﻭﺍﻟﹾﻌﺎ ﻣﺔِ ﺻﻘﹾﻼﹰ ﻟِ َ
ﻭﻫﺬﹶﺍﻥِ ﺍﻟﹾﻌِﻠﹾﻤﺎﻥِ ﻣِﻦ ﺃﹶﺟﻞِّ ﺍﻟﹾﻌﻠﹸﻮﻡِ ﻭﺃﹶﻧﻔﹶﻌِﻬﺎ ﻟِﻠﹾﺨﺎ
ﻸﻣﺜﹶﺎ ﻝِ ﻭﺍﻟﹾﺤِ ﻜﹶﻢِ
ﻭﺍ َﻷﻟﹾﺴِﻨﺔِ .ﻭﺃﹶﺣﻮﺝ ﺍﻟﻨﺎﺱِ ِﺇﻟﹶﻴﻬِﻤﺎ ﺃﹶﻫﻞﹸ ﺍﻟﹾﻤﺤﺎﺿﺮﺍﺕِ ﻭﺍﻟﹾﻤﻜﹶﺎﺗﺒﺎﺕِ ﻭﺍﻟﹾﻤﺮﺍﺳﻼﹶﺕِ ،ﻭﺍﻟﺸﻌﺮﺍﺀُ ﻭﺍﻟﹾﺨ ﹶﻄﺒﺎﺀُ .ﻭﻟﹶﻴﺲ ﻟِ َ
) ﺕ(
ﺍﻟﹾﺠﻤﺎﺩﺍﺕِ ﻭﺍﻟﹾﻌﺠﻤﺎﻭﺍﺕِ ﻭﺍﺿِﻊ ﻣﻌﻴ ﻦ ،ﻭﺇِﻧﻤﺎ ﻳﻨﻄِﻖ ﺍﻟ ﱠﻠﻪ ﺗﻌﺎﻟﹶﻰ ﺑِﻬﺎ ﻣﻦ ﺷﺎﺀَ ﻣِﻦ ﻋِﺒﺎﺩِﻩِ .ﻓﹶﻤِﻨﻬﺎ ﻣﺎ ﻋﺒِّﺮ ﺑِﻪِ ﻋﻠﹶﻰ ﻟِﺴﺎﻥِ ﺣﺎﻝِ
ﻛﹶﻤﺎ ﻣ ﺮ .ﻭﻣِ ﻨﻬﺎ ﻣﺎ ﺗﻜﹶ ﱠﻠﻢ ﺍﻟﻨﺎﺱ ﺑِﻪِ ﻓِﻲ ﺍﻟﹾﻮﻗﹶﺎﺋِﻊِ ﻭﺍﻟﹾﻮﺻﺎﻳﺎ .ﻭﺻﺪﺭ ﻛﹶﺜِﲑ ﻣِﻦ ﺫﹶﻟِﻚ ﻋﻦ ﺣﻜﹶﻤﺎﺀِ ﺍﻟﹾﻌﺮﺏِ ﻭﺣﻜﱠﺎﻣِﻬِﻢ ﻭﺭﺅﺳﺎﺋِﻬِﻢ
)(6 )(5 )(4 )(3 )(2
ﺲِ ،ﻭﺳﻴﻒٍ ﺑﻦِ
ﺲِ ﺑﻦِ ﺳﺎﻋِﺪﺓﹶ ،ﻭﻋﺎﻣِﺮٍ ﺍﻟﹾﻌﺪﻭﺍﻧِﻲ ،ﻭﺃﹶﻭﺱٍ ﺑﻦِ ﺣﺎﺭِﺛﹶﺔﹶ ،ﻭﻫِﻨﺪِ ﺑِﻨﺖِ ﺍﻟﹾﺨّ
ﻛﹶﹶﺄﻛﹾﺜﹶﻢ ﺑﻦِ ﺻﻴﻔِﻲ ،ﻭﻗﹸ ّ
)(7
ﺫِﻱ ﻳﺰﻥ ،ﻭﻏﹶﻴﺮِﻫِﻢ .ﻭﻗﹶـﺪ ﺍﺷﺘﻬﺮ ﻟﹸﻘﹾﻤﺎﻥﹸ ﺑِﺬﹶﻟِﻚ ﻭﺫﹶ ﻛﹶﺮﻩ ﺍﻟ ﱠﻠﻪ ﻓِﻲ ﻛِﺘﺎﺑِﻪِ .ﻭﻧﺎﻫِﻴﻚ ﺑِﺬﹶﻟِﻚ ﻣﺰِﻳﺔﹰ ﻟِﻠﹾﺤِﻜﹾﻤﺔِ .ﻭﻧﺒِﻴﻨﺎ ﺻ ﱠﻠﻰ ﺍﻟ ﱠﻠﻪ
)(8 ) ﺙ(
،ﻭﻗﹶﻮﻟِﻪِ )):ﻻﹶ (( ﻲ ﺍﻟﹾ ﻭﻁِﻴﺱ
ﺤ ِﻤ
ﺍﱠﻟﺘِﻲ ﺍﺑﺘﻜﹶﺮﻫﺎ ،ﻛﹶﻘﹶﻮﻟِﻪِ )): ﻋﻠﹶﻴﻪِ ﻭﺳ ﱠﻠﻢ ﹶﻗﺪ ﺃﹸﻭﺗِﻲ ﻣِﻦ ﺫﹶﻟِﻚ ﻣﺎ ﻟﹶﻢ ﻳﻮﺗِﻪِ ﹶﻏﻴﺮﻩ .ﻓﹶ ﻠﹶﻪ ﺍﻷَﻣﺜﹶﺎﻝﹸ
)(9
،ﻭ ﹶﻏﻴﺮِ ﺫﹶﻟِﻚ. ﻋﻨﹾﺯﺍﻥِ ((
ﻁﺢ ﻓِﻴﻬﺎ
ﻴﻨﹾﺘﹶ ِ
ﻭﺃﹶﻣﺎ ﺍﻟﹾﺤِﻜﹾﻤﺔﹸ ﻓﹶﺒﺤﺮ ﻻﹶ ﻳﺪﺭﻙ ﹶﻏﻮﺭﻩ ،ﻭﻻﹶ ﻳﻨﺰﻑ ﹶﻏﻤﺮﻩ ،ﻛﹶﻴﻒ ﻭﻫﻮ ﺻﻠﱠﻰ ﺍﻟ ﱠﻠﻪ ﻋﻠﹶﻴﻪِ ﻭﺳ ﱠﻠﻢ ﻳﻨﺒﻮﻉ ﺍﻟﹾﺤِﻜﹾﻤﺔِ ،ﻭﺳِﺮﺍﺝ ﺍﻟﹾﻬﺪﻯ،
ﻭﻣﺪِﻳﻨﺔﹸ ﺍﻟﹾﻌِﻠﹾﻢِ ،ﻭﺇِﻣﺎﻡ ﺍﻟﹾﻤﺘﻘِﲔ ،ﻭ ﹸﻗﺪﻭﺓﹸ ﺍﻟﹾﻌﺎﺭِﻓِﲔ ،ﺻﻠﱠﻰ ﺍﻟ ﱠﻠﻪ ﻋﻠﹶﻴﻪِ ﻭﺳ ﱠﻠﻢ ﻭﻋﻠﹶﻰ ﺁﻟِﻪِ ﻭﺻﺤﺒِﻪِ ﺃﹶﺟﻤﻌِﲔ.
ﺙ" -ﺝ" :ﻤﻥ ﺍﻷﻤﺜﺎل ﺕ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ" ﺏ" -ﺃ"" ،ﺝ" :ﻟﻸﺒﺎﺏ .ﻭﺍﻟﺘﺼﺤﻴﺢ ﻤﻥ "ﺏ". ﺃ" -ﺝ" :ﻤﺩﺭﺓ
-1ﻭﺭﺩ ﻓﻲ ﻤﺠﻤﻊ ﺍﻷﻤﺜﺎل " :454/2ﻤﺎﻻﺒﻥ ﺁﺩﻡ ﻭﺍﻟﻔﺨﺭ؟ ﺃﻭﻟﻪ ﻨﻁﻔﺔ ،ﻭﺁﺨﺭﻩ ﺠﻴﻔﺔ ،ﻻ ﻴﺭﺯﻕ ﻨﻔﺴﻪ ،ﻭﻻ ﻴﺩﻓﻊ ﺤﺘﻔﻪ ".
ﻤﺫﺭﺓ :ﻓﺎﺴﺩﺓ .ﺍﻟﻠﺴﺎﻥ )ﻤﺫﺭ( .ﺍﻟﻌﺫﺭﺓ :ﺍﻟﻐﺎﺌﻁ ﺍﻟﺫﻱ ﻫﻭﺍﻟﺴﻠﺢ .ﺍﻟﻠﺴﺎﻥ )ﻋﺫﺭ(.
-2ﺃﻜﺜﻡ ﺒﻥ ﺼﻴﻔﻲ ﺒﻥ ﺭﻴﺎﺡ ﺒﻥ ﺍﻟﺤﺎﺭﺙ )9ﻫـ( .ﺤﻜﻴﻡ ﺍﻟﻌﺭﺏ ﻓﻲ ﺍﻟﺠﺎﻫﻠﻴﺔ ،ﻭﺃﺤﺩ ﺍﻟﻤﻌﻤﺭﻴﻥ .ﻤﺎﺕ ﻭﻫﻭ ﻓﻲ ﻁﺭﻴﻘﻪ ﺇﻟﻰ
ﺍﻟﻨﺒﻲ )ﺹ( ﻴﺭﻴﺩ ﺍﻹﺴﻼﻡ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻹﺼﺎﺒﺔ .211-209/1ﺍﻷﻋﻼﻡ .6/2
-3ﺍﻟﻬﺎﻤﺵ ،2ﺹ 28
ﺏ ﺍﻟﻌﺩﻭﺍﻨﻲ .ﺤﻜﻴﻡ ﻭﺨﻁﻴﺏ .ﺇﻤﺎﻡ ﻤﻀﺭ ﻭﺤﻜﻤﻬﺎ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻟﺒﺩﺍﻴﺔ ﻭﺍﻟﻨﻬﺎﻴﺔ .163/2ﺍﻟﻠﺴﺎﻥ
ﻅ ِﺭ ِ
-4ﻋﺎﻤﺭ ﺒﻥ ﺍﻟ ﱠ
)ﻅﺭﺏ(.
-5ﺠﺩ ﻗﺒﻴﻠﺔ ﺍﻷﻭﺱ ﺇﺤﺩﻯ ﻗﺒﻴﻠﺘﻲ ﺍﻷﻨﺼﺎﺭ .ﺍﻟﻜﺎﻤل ﻓﻲ ﺍﻟﺘﺎﺭﻴﺦ .497-496/1ﺍﻷﻋﻼﻡ .31/2
ﺱ ﺒﻥ ﺤﺎﺒﺱ ﺍﻹﻴﺎﺩﻴﺔ .ﻤﻥ ﺃﻫل ﺍﻟﺫﻜﺎﺀ ﻭﺍﻟﻜﻼﻡ ﺍﻟﻔﺼﻴﺢ .ﻜﺎﻨﺕ ﺘﻠﻘﺏ ﺒﺎﻟﺯﺭﻗﺎﺀ .ﺍﻨﻅﺭ :ﺨﺯﺍﻨﺔ ﺍﻷﺩﺏ
-6ﻫﻨﺩ ﺒﻨﺕ ﺍﻟﺨﹸ
.261-260/10ﺃﻋﻼﻡ ﺍﻟﻨﺴﺎﺀ .234-231/5ﺍﻟﻠﺴﺎﻥ )ﺨﺱ(.
-7ﻤﻥ ﻤﻠﻭﻙ ﺍﻟﻌﺭﺏ ﺍﻟﻴﻤﺎﻨﻴﻴﻥ ﻭﺩﻫﺎﺘﻬﻡ ) 50ﻕ ﻫـ( .ﺍﻟﻜﺎﻤل ﻓﻲ ﺍﻟﺘﺎﺭﻴﺦ .348-346/1ﺍﻷﻋﻼﻡ .149/3
-8ﺼﺤﻴﺢ ﻤﺴﻠﻡ .356/6ﺍﻟﻨﻬﺎﻴﺔ ﻓﻲ ﻏﺭﻴﺏ ﺍﻟﺤﺩﻴﺙ .447/1ﻁﺒﻘﺎﺕ ﺍﺒﻥ ﺴﻌﺩ .151 ،129/2ﺍﻟﻠﺴﺎﻥ )ﻭﻁﺱ(.
ﺍﻟﻭﻁﻴﺱ :ﺍﻟﺘﻨﻭﺭ ،ﻭﻫﻭ ﻜﻨﺎﻴﺔ ﻋﻥ ﺸﺩﺓ ﺍﻷﻤﺭ ﻭﺍﻀﻁﺭﺍﻡ ﺍﻟﺤﺭﺏ.
-9ﻗﺎﻟﻪ ﻟﻌﻤﻴﺭ ﺒﻥ ﻋﺩﻱ ﺍﻟﻀﺭﻴﺭ ﻟﻤﺎ ﻗﺘل ﻋﺼﻤﺎﺀ ﺒﻨﺕ ﻤﺭﻭﺍﻥ ﻟﺠﻬﺭﻫﺎ ﺒﻤﻌﺎﺩﺍﺓ ﺍﻹﺴﻼﻡ ﻭﺃﻫﻠﻪ .ﺍﻨﻅﺭ :ﺍﻹﺼﺎﺒﺔ ،721/4
ﻁﺒﻘﺎﺕ ﺍﺒﻥ ﺴﻌﺩ .27/2ﺍﻟﻨﻬﺎﻴﺔ ﻓﻲ ﻏﺭﻴﺏ ﺍﻟﺤﺩﻴﺙ .74/5ﺍﻟﻠﺴﺎﻥ )ﻨﻁﺢ( .ﻭﻤﻌﻨﺎﻩ :ﻻ ﻴﻠﺘﻘﻲ ﻓﻴﻬﺎ ﺍﺜﻨﺎﻥ ﻀﻌﻴﻔﺎﻥ.
34
] ﻋِﻠﹾ ﻡ ﺍﻟﹾﻘِﻴﺎﻓﹶﺔِ [
ﺴﻮﺍﺑِﻖِ ،ﻣِﻨﻬﺎ ﻋﺮﺑِﻴﺔﹲ ﻛﹶﻌِﻠﹾﻢِ ﺍﻟﹾﻘِﻴﺎﻓﹶﺔِ .ﻭﺣﺎﺻِﻠﹸﻪ ﻣﻌﺮِﻓﹶﺔﹸ ﺍﻟﻨﺴﺐِ ﺍﻹِﻧﺴﺎﻧِﻲِّ ﺍﻟﹾﻤﺸﺎﻫﺪِ
ﻭ ﹶﻗﺪ ﺑﻘِﻴﺖ ﻋﻠﹸﻮﻡ ﺃﹸﺧﺮ ﺷ ﱠﺬﺕ ﻋﻦِ ﺍﻟﺘﻘﹾﺴِﻴﻤﺎﺕِ ﺍﻟ
)(3 )(2 )ﺃ( )(1
ﻥ ﻫ ِﺫ ِﻩ
ﺍﺑﻨِﻪِ ﺭﺿِﻲ ﺍﻟ ﱠﻠﻪ ﻋﻨﻬﻤﺎ )):ﺇِ ﻭﺃﹸﺳﺎﻣﺔﹶ ﻧ ﹶﻈﺮ ﺇِﻟﹶﻰ ﺭِﺟﻠﹶﻲ ﺯ ﻳﺪٍ ﺣِﲔ ﺑِﺘﻮﺳﻢِ ﺍﻟﺼﻮﺭﺓِ ،ﻛﹶﻘﹶﻮﻝِ ﺍﻟﹾﻤﺪﻟِﺠِﻲِّ
)(4
.ﻭﻗﹶﺪ ﺳﻤِﻌﻪ ﺍﻟﻨﺒِﻲ ﺻﻠﱠﻰ ﺍﻟ ﱠﻠﻪ ﻋﻠﹶﻴﻪِ ﻭ ﺳﻠﱠـﻢ ،ﻓﹶﺴ ﺮ ﺑِﺬﹶﻟِﻚ. (( ﺽ
ﺍﻷَﻗﹾﺩﺍ ﻡ ﺒﻌﻀﻬﺎ ِﻤﻥ ﺒﻌٍ
)(5
ﺨﺼِﻴﺺٍ ﻣِﻦ ﺍﻟ ﱠﻠﻪِ ﺗﻌﺎﻟﹶﻰ ﻟِﻤﻦ
ﻓِﻲ ﺍﻟ ﱠﻄﺒِﻴﻌِﻴﺎﺕِ .ﻭﻫﻮ ﻧﻮﻉ ﻳﻮﺟﺪ ﺑِﺘ ﻭﻫﺬﹶﺍ ﺍﻟﹾﻌِﻠﹾﻢ ﺷﻌﺒﺔﹲ ﻣِﻦ ﺍﻟﹾﻔِﺮﺍﺳﺔِ ﺍﻟﹾﺤﻜﻤﻴﺔِ ﺍﻟﺴﺎﺑِﻖِ ﺫِﻛﹾﺮﻫﺎ
)( 6
ﻣِﻦ ﺍﻟﹾﻌﺮﺏِ .ﻭﻗﹶﺪ ﺍﻋﺘﺒﺮﻩ ﺍﻟﹾﻔﹸﻘﹶﻬﺎﺀُ ﻓِﻲ ﺇِﻟﹾﺤﺎﻕِ ﺍﻟﻨﺴﺐِ ﻋِ ﻨﺪ ﺍﻹِﺷﻜﹶﺎﻝِ ﺑِﺸﺮﻭﻃِﻪِ .ﻭﻗﹶﺎﻟﹸﻮﺍ :ﻛﹸﻞﱡ ﻣﻦِ ﺷﺎﺀَ .ﻭﻛﹶﺎﻥﹶ ﻓِﻲ ﺑﻨِﻲ ﻣﺪﻟِﺞ
ﺼﻪ ﺍﻟ ﱠﻠﻪ ﺑِﻪِ ﻓﹶﻬﻮ ﻣﻘﹾﺒﻮﻝﹲ ،ﻭﺇِﻥﹾ ﻟﹶﻢ ﻳﻜﹸﻦ ﻣﺪﻟِﺠِﻴﺎﹰ.
ﺍﺧﺘ
] ﻋِﻠﹾ ﻡ ﺍﻟﺯﺠﺭِ [
ﻭﻛﹶﻌِﻠﹾﻢِ ﺍﻟ ﺰﺟﺮِ :ﻭﺣﺎﺻِﻠﹸﻪ ﺍﻻﺳﺘِﺪﻻﹶﻝﹸ ﺑِﺤﻴﻮﺍﻧﺎﺕٍ ﻃﹶﺎﺋِﺮﺓٍ ﺃﹶﻭ ﻣﺎﺷِﻴﺔٍ ﺃﹶﻭ ﺟﻤﺎﺩﺍﺕٍ ﻣِﻦ ﺣﻴﺚﹸ ﺣﺮﻛﹶﺎﺗﻬﺎ ﺃﹶﻭ ﺃﹶﺻﻮﺍﺗﻬﺎ ﺃﹶﻭ ﺃﹶﺳﻤﺎﺅﻫﺎ ﺃﹶﻭ
)(7
ﹶﻏﻴﺮ ﺫﹶﻟِﻚ ،ﻋﻠﹶﻰ ﺃﹸﻣﻮﺭٍ ﻣِﻦ ﺍﻟﹾﻐﻴﺐِ ،ﻭﻗﹶﻌﺖ ﺃﹶﻭ ﺗﻘﹶﻊ .ﻭﻛﹶﺎﻥﹶ ﻫﺬﹶﺍ ﺍﻟﹾﻌِﻠﹾﻢ ﻓِﻲ ﺑﻨِﻲ ﻟِﻬﺐٍ .
)(8
] ﺍﻟﻁﻭﻴل [ ﻋﺭ:
ﻗﹶﺎلَ ﺍﻟﺸﱠﺎ ِ
)(9 )ﺏ(
ﺏ
ﻥ ِﺇﻟﹶﻰ ِﻟﻬِ
ﻋﻠﹾﻡ ﺍﻟﹾﻌﺎﻟﹶﻤِﻴ
ﻭﻗﹶﺩ ﺭ ﺩ ِ ﺏ ِﻟ ﻴﺯﺠ ﺭ ﺯﺠ ﺭﻩ -1
ﺴﺄَﻟﹾﺕﹸ ﺃَ ﺨﹶﺎ ِﻟﻬٍ
)ﺕ(
ﻛﹶﺎﻥﹶ ﺍﻟﹾﻮﺍﺣِﺪ ﻳﺠِﺪ ﺍﻟ ﱠﻄﻴﺮ ﻭﺍﻗِﻌﺔﹰ ،ﻓﹶﻴﺰﺟﺮﻫﺎ ﻟِﺘﻄِﲑ .ﻓﹶﺈِﻥﹾ ﻃﹶﺎﺭﺕ ﻧ ﹶﻈﺮ ،ﻓﹶﺈِﻥﹾ ﺗﻴ ﻤﻨﺖ ﺗﻔﹶﺎﺀَﻝﹶ ﺑِﺬﹶﻟِﻚ ،ﻭﺇِﻥﹾ ]ﻭ[
ﺕ -ﺯﻴﺎﺩﺓ ﻤﻥ "ﺏ". ﺏ" -ﺝ" :ﻋﺩ ﺃ" -ﺝ " :ﺤﺘﻰ.
-1ﻤﺠﺯﺯ ﺒﻥ ﺍﻷﻋﻭﺭ ﺒﻥ ﺠﻌﺩﺓ .ﺍﻟﻘﺎﺌﻑ ،ﻤﻥ ﺒﻨﻲ ﻤﺩﻟﺞ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻻﺴﺘﻴﻌﺎﺏ ،1461/4ﺍﻹﺼﺎﺒﺔ ،775/5ﺠﻤﻬﺭﺓ
ﺃﻨﺴﺎﺏ ﺍﻟﻌﺭﺏ ﻻﺒﻥ ﺤﺯﻡ .187/2
-2ﺯﻴﺩ ﺒﻥ ﺤﺎﺭﺜﺔ ﺒﻥ ﺸﺭﺍﺤﻴل ﺍﻟﻜﻠﺒﻲ .ﺘﺒﻨﺎﻩ ﺭﺴﻭل ﺍﷲ )ﺹ( ﻭﻫﻭ ﺍﺒﻥ ﺜﻤﺎﻥ ﺴﻨﻴﻥ ﻗﺒل ﺍﻟﻨﺒﻭﺓ .ﻗﺘل ﺒﻤﺅﺘﺔ ﻋﺎﻡ 8ﻫـ.
ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻻﺴﺘﻴﻌﺎﺏ ،547-542/2ﺍﻹﺼﺎﺒﺔ ،601-598/2ﺍﻟﻭﺍﻓﻲ ﺒﺎﻟﻭﻓﻴﺎﺕ .29-27/15
ﺏ ﺍﻟﺭﺴﻭل )ﺹ( .ﻤﺎﺕ ﻓﻲ ﺨﻼﻓﺔ ﻤﻌﺎﻭﻴﺔ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻻﺴﺘﻴﻌﺎﺏ ،77-75/1
ﺤ
-3ﺃﺴﺎﻤﺔ ﺒﻥ ﺯﻴﺩ ) 58ﺃﻭ 59ﻫـ(ِ .
ﺍﻹﺼﺎﺒﺔ ،49/1ﺴﻴﺭ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ،507-496/2ﺍﻟﻭﺍﻓﻲ ﺒﺎﻟﻭﻓﻴﺎﺕ .375-373/8
-4ﻗﺎﻟﻬﺎ ﺒﻌﺩﻤﺎ ﻨﻅﺭ ﺇﻟﻴﻬﻤﺎ ﻨﺎﺌﻤﻴﻥ ،ﻭﻗﺩ ﻏﻁﻴﺎ ﺭﺃﺴﻴﻬﻤﺎ ،ﻭﺒﺩﺕ ﺃﻗﺩﺍﻤﻬﻤﺎ .ﺍﻨﻅﺭ :ﺍﻻﺴﺘﻴﻌﺎﺏ ،1461/4ﺍﻹﺼﺎﺒﺔ ،775/5
ﺴﻴﺭ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ،498/2ﻤﺤﺎﻀﺭﺍﺕ ﺍﻷﺩﺒﺎﺀ ،148/1ﺍﻟﻭﺍﻓﻲ ﺒﺎﻟﻭﻓﻴﺎﺕ .374/8
-5ﺘﻘﺩﻤﺕ ﻓﻲ ﺹ 17
-6ﻗﺒﻴﻠﺔ ﻤﻥ ﻜﻨﺎﻨﺔ .ﺘﺎﺝ ﺍﻟﻌﺭﻭﺱ ) ﺩﻟﺞ (
-7ﻗﺒﻴﻠﺔ ﻤﻥ ﺍﻷﺯﺩ ﻓﻲ ﺍﻟﻴﻤﻥ .ﻭﻫﻡ ﺃﻫل ﺍﻟﻌﻴﺎﻓﺔ ﻭﺍﻟﺯﺠﺭ .ﺘﺎﺝ ﺍﻟﻌﺭﻭﺱ )ﻟﻬﺏ(.
-8ﺍﻟﺒﻴﺕ ﻟﻜﹸﺜﹶ ِﻴّﺭ ﺒﻥ ﻋﺒﺩ ﺍﻟﺭﺤﻤﺎﻥ ﺍﻟﺨﺯﺍﻋﻲ)105ﻫـ( .ﺍﻨﻅﺭ :ﺍﻟﻜﺎﻤل ﻟﻠﻤﺒﺭﺩ .145/1ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ .104/6
ﺏ
ﻥ ِﺇﻟﹶﻰ ِﻟﻬِ
ﻭﻗﹶﺩ ﺼﺎ ﺭ ﺯﺠﺭ ﺍﻟﹾﻌﺎﻟﹶﻤِﻴ ﺏ ِﻟ ﻴﺯﺠ ﺭ ﺯﺠ ﺭﺓﹰ
ﺴﺄَﻟﹾﺕﹸ ﺃَﺨﹶﺎ ِﻟﻬٍ
-9ﺍﻟﻜﺎﻤل:
ﺏ
ﻥ ِﺇﻟﹶﻰ ِﻟﻬِ
ﻭﻗﹶﺩ ﺼﺎ ﺭ ﺯﺠﺭ ﺍﻟﹾﻌﺎﻟﹶﻤِﻴ ﺠ ﺭ ﺯﺠ ﺭﻩ
ﺏ ِﻟ ﻴﺯِ
ﺴﺄَﻟﹾﺕﹸ ﺃَﺨﹶﺎ ِﻟﻬٍ
ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ:
35
)ﺃ(
ﺗﺸﺎﺀَﻣﺖ ﺗ ﹶﻄﻴﺮ .ﺑِﻬﺬﹶﺍ ﺍﻟﹾﻤﻌﻨﻰ ﻗِﻴﻞﹶ ﻟﹶﻪ :ﻋِﻠﹾﻢ ﺍﻟ ﺰ ﺟﺮِ ،ﺃﹶﻱ ﺯ ﺟﺮ ﺍﻟ ﱠﻄﻴﺮِ .ﻭﻗﹶﺪ ﺍﺗﺴﻌﻮﺍ ﻓِﻴﻪِ ﻓﹶﺎﺳﺘﺪﻟﱡﻮﺍ ﺑِﺄﹶﺻﻮﺍﺕِ ﺍﻟ ﱠﻄﻴﺮِ ﻭﺑِﺄﹶﺳﻤﺎﺋِﻬﺎ
ﺑِﻄﹶﺮِﻳﻖِ ﺍﻻﺷﺘِﻘﹶﺎﻕِ ﻛﹶﺎﻟﹾ ﻐﺮﺍﺏِ ﻟِﻼِ ﹾﻏﺘِﺮﺍﺏِ.ﻭﺑِ ﻐﻴﺮِ ﺍﻟ ﱠﻄﻴﺮِ ﺃﹶﺻﻼﹰ ،ﻓﹶﺈِﺫﹶﺍ ﻟﹶﻘﹶﻮﺍ ﺍﻟ ِّﻈﺒﺎﺀَ ﺃﹶﻭ ﻏﹶﻴﺮﻫﺎ ،ﻓﹶﺈِﻥ ﺍﺗﻔﹶﻖ ﺃﹶﻥﹾ ﺗﻜﹸﻮﻥﹶ ﻗﹶﺪ ﺟﺮﺕ ﻣِﻦ ﺟِﻬﺔِ
ﺍﻟﹾﻴﺴﺎﺭِ ﺇِﻟﹶﻰ ﺍﻟﹾﻴﻤِﲔِ ﺗﻔﹶﺎﺀَﻟﹸﻮﺍ ﺑِﻬﺎ ،ﻭﻫِﻲ ﺍﻟﺴﺎﻧِﺤﺔﹸَ ِ ،ﻷﻧﻬﺎ ﻣﻌﺮِﺿﺔﹲ ﺃﹶﻱ ﻗﹶﺪ ﺃﹶﻣﻜﹶ ﻨﺖ ﺍﻟﺮﺍﻣِﻲ ﻣِﻦ ﻧﻔﹾﺴِﻬﺎ .ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻋﻠﹶﻰ ﺍﻟﹾﻌﻜﹾﺲِ،
)(1
ﻭﻫِﻲ ﺍﻟﹾﺒﺎﺭِﺣﺔﹸ ،ﺗﺸﺎﺀَﻣﻮﺍ ﺑِﻬﺎ .ﻭﻫﺬﹶﺍ ﻫﻮ ﺍﻟﹾﻤﺸﻬﻮﺭ ﻋِﻨﺪﻫﻢ .ﻭﺭﺑﻤﺎ ﺗﺸﺎﺀَﻣﻮﺍ ﺑِﺎﻟﺴﺎﻧِﺢِ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺯﻫﻴﺮ ﻓِﻲ ﺫِﻛﹾﺮِ ﺍﻟ ِّﻈﺒﺎﺀِ :
] ﺍﻟﻭﺍﻓﺭ [
)( 2
ﻯ ﻤﺸﹾﻤﻭﻟﹶﺔﹰ ،ﻓﹶ ﻤﺘﹶﻰ ﺍ ِﻟّﻠـﻘﹶﺎﺀ ؟
ﻨﹶﻭ ﺠ ﺭﺕﹾ ﺴﻨﹸﺤﺎﹰ ﻓﹶﻘﹸﻠﹾﺕﹸ ﻟﹶ ﻬﺎ :ﺃَﺠِﻴﺯِﻱ
-1
)(3
ﻚ .ﻛﹶﻤﺎ ﻭﻗﹶﻊ ﻟِﻸَﻋﺮﺍﺑِﻲِّ ﺣِﲔ ﺗﻮﻓِّﻲ ﺍﻟﻨﺒِﻲ ﺻﻠﱠﻰ ﺍﻟ ﱠﻠﻪ
ﻭﻳﺴﺘﺪِﻟﱡﻮﻥﹶ ﺑِﺎﻷَﺷﺠﺎﺭِ ﻣِﻦ ﺍﺷﺘِﻘﹶﺎﻕِ ﺃﹶﺳﻤﺎﺋِﻬﺎ ،ﻛﹶﺎﻟﹾﺒﺎﻥِ ﻟِﻠﹾﺒﻴﻦِ ،ﻭﺑِ ﻐﻴﺮِ ﺫﹶﻟِ
)(4
ﺴﻤﺎﺀِ ،ﻓﹶِﺈﺫﹶﺍ ﺳﻌﺪ ﺍﻟﺬﱠﺍﺑِﺢ . ﻓﹶﻘﹸﻠﹾﺖ :ﺫﹶﺑﺢ ﻭﻗﹶﻊ ﻓِﻲ ﺍﻟﹾﻌﺮﺏِ ،ﺛﹸ ﻢ
ﻋﻠﹶﻴﻪِ ﻭﺳ ﱠﻠﻢ ،ﻗﹶﺎﻝﹶ )):ﺧﺮﺟﺖ ﻣِﻦ ﺃﹶﻫﻠِﻲ ﺑِﻠﹶﻴﻞٍ ،ﻓﹶﻨﻈﹶﺮﺕ ﺇِﻟﹶﻰ ﺍﻟ
)(5
. (( ﻟﹶﻘِﻴﺖ ﺷﻴﻬﻤﺎﹰ ﺃﹶﻱ ﹸﻗﻨﻔﹸﺬﺍﹰ ،ﻓﹶﻘﹸﻠﹾﺖ :ﺷﻲﺀٌ ﻣﻬِﻢ
)ﺕ ( )(6 )ﺏ(
ﻳﻘﹶﻊ ﻓِﻴﻪِ .ﻭﻫﻮ ﺃﹶﻣﺮ ﻋﺎﺩِﻱ ﻟِﻠﹾﻌِﻠﹾﻢِ ﺑِﺄﹶ ﱠﻥ ﺍﻟ ﱠﻠﻪ ﺑِﺒﻨِﻲ ﻟِﻬﺐٍ ،ﺑﻞﹾ ﻛﹸﻞﱡ ﻣﻦ ﺃﹶﻟﹾﻬﻤﻪ ﺍﻟ ﱠﻠﻪ ﺫﹶﻟِﻚ ﺺ
ﺨﺘ
ﻭﻫﺬﹶﺍ ﺍﻟﹾﻌِﻠﹾﻢ ﺃﹶﻳﻀﺎﹰ ﻻﹶ ﻳ
ﺗﻌﺎﻟﹶﻰ ﻳﻔﹾﻌﻞﹸ ﻣﺎ ﻳﺸﺎﺀُ ،ﻭﻻﹶ ﺗﺄﹾﺛِﲑ ﻟِﺸﻲﺀٍ ﻣِﻦ ﺍﻟﹾﻜﹶﺎﺋِﻨﺎﺕِ ﻓِﻲ ﺷﻲﺀٍ ،ﻭﻻﹶ ﺍﺭﺗِﺒﺎﻁٍ ﻋﻘﹾﻠِﻲٍّ ﻓِﻲ ﺷﻲﺀٍ ﻣِﻦ ﺫﹶﻟِﻚ .ﻭﺇِﻧﻤﺎ ﻫِﻲ ﺃﹸﻣﻮﺭ ﺗﺠﺮِﻱ
ﺑِﻬﺎ ﻋﺎﺩﺓﹸ ﺍﻟ ﱠﻠﻪِ ﺗﻌﺎﻟﹶﻰ .ﻭ ﹶﻗﺪ ﺗﻘﹶﻊ ﺑِﻤﻘﹾﺘﻀﻰ ﻣﺸِﻴﺌﹶﺔِ ﺍﻟ ﱠﻠﻪِ ﺗﻌﺎﻟﹶﻰ ،ﻭﻗﹶﺪ ﻻﹶ ﺗﻘﹶﻊ .ﻓﹶﺎﻟﻨﺎ ِﻇﺮ ﻓِﻴﻬﺎ ﻳﺼِﻴﺐ ﻭﻳﺨﻄِﺊﹸ ،ﻭﻟِﺬﹶﻟِﻚ ﻗﹶﺎﻝﹶ ﺍﻟﹾﻘﹶﺎﺋِﻞﹸ ]
)ﺙ(
] ﺍﻟﻁﻭﻴل [ ﻓﹶﺄﹶﺣﺴﻦ: [
)(7
ﻁﻴِ ﺭ ﻤﺎ ﺍﻟﻠﱠﻪ ﺼﺎ ِﻨﻊ
ﺠﺭﺍﺕﹸ ﺍﻟ ﱠ
ﻭ ﹶﻻ ﺯﺍ ِ ﺤﺼﻰ
ﻀﻭﺍ ِﺭﺏ ﺒِﺎﻟﹾ
ﻙ ﻤﺎ ﺘﹶﺩﺭِﻱ ﺍﻟ
- 1ﻟﹶ ﻌﻤﺭ
ﻀﺮﺏِ ﺑِﺎﻟﹾﺤﺼﻰ ﻛﹶﻤﺎ ﻓِﻲ ﻫﺬﹶﺍ ﺍﻟﹾﺒﻴﺖِ ،ﻭﻛﹶﺎﻟﺘﻔﹶﺎﺅﻝِ ﺑِﺎﻟ ﱠﻄﻴﺮِ ﻣِﻦ ﺟِﻬﺔِ ﺍﻟﹾﻮﺣﺪﺓِ
ﻭﻳﺸﺒِﻪ ﻫﺬﹶﺍ ﺍﻟﹾﻔﹶ ﻦ ﻓﹸﻨﻮﻥﹲ ﺃﹸﺧﺮﻯ ،ﻛﹶﺎﻟ
------------------------------------------------------------------------------------------
ﺙ -ﺯﻴﺎﺩﺓ ﻤﻥ "ﺝ ". ﺕ" -ﺝ" :ﺫﻟﻙ ﺍﷲ ﺏ" -ﺝ" :ﻴﺨﺘﺹ. ﺃ" -ﺝ" :ﺍﻟﻁﺎﺌﺭ
-----------------------------------------------------------------------------------------------------
-1ﺍﻟﻬﺎﻤﺵ ،2ﺹ 27
-2ﺸﺭﺡ ﺩﻴﻭﺍﻥ ﺯﻫﻴﺭ ﻟﺜﻌﻠﺏ .59ﺍﻟﻠﺴﺎﻥ )ﺴﻨﺢ /ﺸﻤل( .ﻭﻴﻨﺴﺏ ﺍﻟﺒﻴﺕ ﻓﻲ ﺍﻷﻏﺎﻨﻲ 201/2ﻟﻤﺤﻤﺩ ﺍﺒﻥ ﻋﺎﺌﺸﺔ ) ﻨﺤﻭ
100ﻫـ( ،ﺍﻟﺫﻱ ﻜﺎﻥ ﻤﻥ ﺍﻟﻤﻘﺩﻤﻴﻥ ﻓﻲ ﺼﻨﺎﻋﺔ ﺍﻟﻐﻨﺎﺀ ﻭﻭﻀﻊ ﺍﻷﻟﺤﺎﻥ ﻓﻲ ﺍﻟﻌﺼﺭ ﺍﻷﻤﻭﻱ.
-3ﻫﻭ ﺃﺒﻭ ﺫﺅﻴﺏ ﺍﻟﻬﺫﻟﻲ ،ﺨﻭﻴﻠﺩ ﺒﻥ ﺨﺎﻟﺩ ﺍﺒﻥ ﻤﺤﺭﺙ .ﺸﺎﻋﺭ ﻤﺨﻀﺭﻡ .ﻜﺎﻥ ﻤﺴﻠﻤﺎ ﻋﻠﻰ ﻋﻬﺩ ﺍﻟﻨﺒﻲ )ﺹ( ،ﻭﻟﻡ ﻴﺭﻩ .ﻭﻗﺩ
ﺸﻬﺩ ﺩﻓﻨﻪ .ﺘﻭﻓﻲ ﻓﻲ ﺨﻼﻓﺔ ﻋﺜﻤﺎﻥ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻻﺴﺘﻴﻌﺎﺏ .1652-1648/4ﺍﻹﺼﺎﺒﺔ .133-131/7
-4ﻫﻭ ﻜﻭﻜﺒﺎﻥ ﻏﻴﺭ ﻨﻴﺭﻴﻥ ،ﺒﻴﻨﻬﻤﺎ ﻓﻲ ﺭﺃﻱ ﺍﻟﻌﻴﻥ ﻗﺩﺭ ﺫﺭﺍﻉ .ﺃﺤﺩﻫﻤﺎ ﻤﺭﺘﻔﻊ ﻓﻲ ﺍﻟﺸﻤﺎل ،ﻭﺍﻵﺨﺭ ﻫﺎﺒﻁ ﻓﻲ ﺍﻟﺠﻨﻭﺏ ...
ﻭﻓﻲ ﻨﻭﺌﻪ ﻴﺼﻌﺩ ﺍﻟﻤﺎﺀ ﺇﻟﻰ ﻓﺭﻭﻉ ﺍﻟﺸﺠﺭ .ﺍﻨﻅﺭ :ﻋﺠﺎﺌﺏ ﺍﻟﻤﺨﻠﻭﻗﺎﺕ .38-37
-5ﻭﺭﺩ ﻫﺫﺍ ﺍﻟﻜﻼﻡ ﻤﻊ ﺯﻴﺎﺩﺓ ﻓﻲ ﺍﻻﺴﺘﻴﻌﺎﺏ .1649/4ﺍﻹﺼﺎﺒﺔ .132/7
-6ﺍﻟﻬﺎﻤﺵ 7ﺹ .38
-7ﺍﻟﺒﻴﺕ ﻟﻠﺒﻴﺩ ﺒﻥ ﺭﺒﻴﻌﺔ .ﻤﻥ ﻗﺼﻴﺩﺓ ﻴﺭﺜﻲ ﺒﻬﺎ ﺃﺨﺎﻩ ﺃَﺭﺒﺩ ﻤﻁﻠﻌﻬﺎ:
ﺠﺒﺎلُ ﺒﻌ ﺩﻨﹶﺎ ﻭﺍﻟﹾ ﻤﺼﺎ ِﻨﻊ
ﻭﺘﹶﺒﻘﹶﻰ ﺍﻟﹾ ِ ﻁﻭﺍِﻟﻊ
ﺒﻠِﻴﻨﹶﺎ ﻭ ﻤﺎ ﺘﹶﺒﻠﹶﻰ ﺍﻟﻨﱡﺠﻭﻡ ﺍﻟ ﱠ
ﺩﻴﻭﺍﻨﻪ .90ﺍﻷﻏﺎﻨﻲ .363/15
36
ﻭﺍﻟﹾﻜﹶﺜﹾﺮﺓِ ،ﻭﺑِﻤﻦ ﻳﻠﹾﻘﹶﻰ ﻣِﻦ ﺍﻟﻨﺎﺱِ ﻣِﻦ ﺟِﻬﺔِ ﻭﺣﺪﺗِﻪِ ﺃﹶﻭ ﻣﻊ ﹶﻏﻴﺮِﻩِ ،ﺃﹶﻭ ﻣِﻦ ﺟِﻬﺔِ ﺻِﻔﹶﺘِﻪِ ،ﺃﹶﻭ ﺧِﻠﹾﻘﹶﺘِﻪِ ،ﺃﹶﻭ ﺟِ ﻨﺴِﻪِ ،ﺃﹶﻭ
)ﺃ(
ﲑﺓﹲ ﺗﻮﺟﺪ ﻋِﻨﺪ ﺍﻟﻨﺎﺱِ ،ﻭﻻﹶ ﺳِﻴﻤﺎ ]ﻋِﻨﺪ [ﺍﻟﻨِّﺴﺎﺀِ.
ﻧﺤﻮِ ﺫﹶﻟِﻚ .ﻭﺃﹸﻣﻮﺭ ﺃﹸﺧﺮﻯ ﻛﹶﺜِ
] ﻋِﻠﹾ ﻡ ﺍﻷَﻨﹾﻭﺍﺀِ [
)(1
ﻭﻛﹶﻌِﻠﹾﻢِ ﺍﻷَﻧﻮﺍﺀِ ،ﻭﻫﻮ ﺍﻻِﺳﺘِﺪﻻﹶﻝﹸ ﺑِﺎﻟﻨﺠﻮﻡِ ﻋﻠﹶﻰ ﺍﻟﹾﻤ ﹶﻄﺮِ .ﻭﻫﺬﹶﺍ ﻋِﻨﺪ ﺍﻟﹾﻌﺮﺏِ ﺟﻤﻠﹶﺔﹰ .ﻭﺍﻷَﻧﻮﺍﺀُ ﺟﻤﻊ ﻧﻮﺀٍ ،ﻭﻣﻌﻨﺎﻩ ﺃﹶ ﱠﻥ ﺍﻟﻨﺠﻢِ ﺇﺫﹶﺍ
)ﺏ(
. ﲑﻩ ﻣِﻦ ﺃﹸﻓﹸﻖِ ﺍﻟﹾﻤ ﻐﺮِﺏِ
ﹶﻃﻠﹶﻊ ﻣِﻦ ﺃﹸﻓﹸﻖِ ﺍﻟﹾﻤﺸﺮِﻕِ ،ﻏﹶﺮﺏ ﻧﻈِ
) ﺕ(
ﻋِﻨﺪ ﹸﻃﻠﹸﻮﻉِ ﻫﺬﹶﺍ ﻭﻏﹸﺮﻭﺏِ ﺫﹶﺍﻙ .ﻓﹶﻴ ﻨﺴِﺒﻮﻧﻪ ﻟﹶﻪ .ﻭﻟﹶﻬﻢ ﺍِﺧﺘِﻼﹶﻑ ﻓِﻲ ﺃﹶﻧﻪ ﻫﻞﹾ ﻫﻮ ﻭﺗﺠﺮِﻱ ﻋﺎﺩﺓﹸ ﺍﻟ ﱠﻠﻪِ ﺗﻌﺎﻟﹶﻰ ﺑِﻨﺰﻭﻝِ ﺍﻟﹾﻤ ﹶﻄﺮِ
ﻣﻨﺴﻮﺏ ﻟِﻠﻄﱠﺎﻟِﻊِ ﺃﹶﻭ ﻟِﻠﹾﻐﺎﺭِﺏِ .ﻓﹶﻘِﻴﻞﹶ :ﺍﹶﻟﻨﻮﺀُ ﻫﻮ ﺳﻘﹸﻮﻁﹸ ﺍﻟﻨﺠﻢِ ﻓِﻲ ﺍﻟﹾﻤﻐﺮِﺏِ .ﻭﻗِﻴﻞﹶ :ﺍﹶﻟﻨﻮﺀُ ﻫﻮ ﺍﻟﻨﺠﻢ ﺍﻟﹾﻤﺎﺋِﻞﹸ ﻟِﻠﹾ ﻐﺮﻭﺏِ .ﻓﹶﻴﻘﹶﺎﻝﹸ :
)(2
ﻧﻮﺀُ ﺍﻟﺴِّﻤﺎﻙِ ،ﻭﻧﻮﺀُ ﺍﻟﺜﱡﺮﻳﺎ ﻣﺜﹶﻼﹰ .ﻭﻫﺬﹶﺍ ﺃﹶﻳﻀ ﺎﹰ ﺃﹶﻣﺮ ﻋﺎﺩِﻱ ،ﻭﻻﹶ ﺗ ﺄﹾﺛِﲑ ﻟِﻨﺠﻢٍ ﻃﹶﺎﻟِﻊٍ ﻭﻻﹶ ﻏﹶﺎﺭِﺏٍ ،ﻛﹶﻤﺎ ﻓِﻲ ﺍﻟﹾﺤﺪِﻳﺚِ ﻋﻦِ ﺍﻟﻨﺒِﻲِّ
ﻥ ﻤﺎﺫﹶﺍ ﻗﹶﺎ َل ﺭ ﺒﻜﹸﻡ؟ ﻗﹶﺎﻟﹸﻭﺍ :ﺍﻟﱠﻠﻪ ﻭ ﺭﺴﻭﻟﹸﻪ ﺃَﻋﻠﹶﻡ .ﻗﹶﺎلَ:
ﺻﻠﱠﻰ ﺍﻟ ﱠﻠﻪ ﻋﻠﹶﻴﻪِ ﻭﺳ ﱠﻠﻢ ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ ﻷَﺻﺤﺎﺑِﻪِ ﻋﻠﹶﻰ ﺇِ ﹾﺛﺮِ ﺳﻤﺎﺀٍ )):ﺃَﺘﹶﺩﺭﻭ
)ﺝ( )ﺙ(
ﻙ ﻤ ﺅْ ِﻤﻥ ﺒِﻲ
ِﺒﻔﹶﻀِ ل ﺍﻟﱠﻠ ِﻪ ﻭ ِﺒ ﺭﺤ ﻤ ِﺘ ِﻪ ،ﻓﹶﺫﹶ ِﻟ ﻁﺭﻨﹶﺎ
ﻋﺒﺎﺩِﻱ ﻤﺅْ ِﻤﻥ ﺒِﻲ ﻭﻜﹶﺎ ِﻓﺭ .ﻓﹶﺄَﻤﺎ ﻤﻥ ﻗﹶﺎلَ :ﺃُﻤِ
ﺢ ِﻤﻥِ
ﺃَﺼ ﺒ
)(3 ) ﺙ( )ﺡ (
. (( ﺏ
ِﺒﻨﹶﻭ ﺀِ ﻜﹶﺫﹶﺍ ،ﻓﹶﺫﹶ ِﻟﻙ ﻜﹶﺎ ِﻓﺭ ﺒِﻲ ،ﻤﺅْ ِﻤ ﻥ ﺒِﺎﻟﹾﻜﹶﻭﻜﹶ ِ ﻁﺭﻨﹶﺎ
ﺒِﺎﻟﹾﻜﹶﻭﻜﹶﺏِ .ﻭﺃَﻤﺎ ﻤﻥ ﻗﹶﺎ لَ :ﺃُﻤِ ﻜﹶﺎ ِﻓﺭ
)(4 ) ﺥ(
ﺃﹶﺣﺪِ ﺍﻟﹾﻌﻠﹸﻮﻡِ ﺍﻟﹾﻔﹶﻠﹾﺴﻔِﻴﺔِ ﻛﹶﻤﺎ ﻣ ﺮ ﺫﹶﻟِﻚ .ﹶﻏﻴﺮ ﺍﻟﹾﻬﻴﺌﹶﺔِ ﺛﹸ ﻢ ﻫﺬﹶﺍ ﺍﻟﹾﻌِﻠﹾﻢ ﻫﻮ ﻣِﻦ ﺟﻤ ﻠﹶﺔِ ﺍﻷَﺣﻜﹶﺎﻡِ ﺍﻟﻨﺠﻮﻣِﻴﺔِ .ﻭﻫﻮ ﻣِﻦ ﺟﻤﻠﹶﺔِ ﻋِﻠﹾﻢِ
ﺃﹶ ﱠﻥ ﺍﻟﹾﻌﺮﺏ ﺍ ﱠﻃﻠﹶﻌﺖ ﻋﻠﹶﻰ ﻫﺬﹶﺍ ﺍﻟﹾﻘﹶﺪﺭِ ﻣِﻨﻪ ،ﻭﻟﹶﻴﺴﻮﺍ ﻣﺨﺼﻮﺻِﲔ ﺑِﻪِ.
] ﻋِﻠﹾ ﻡ ﺍﻟﺭﻤلِ [
)ﺩ(
ﻓِﻲ ﺍﻟ ﺮﻣﻞِ ﺃﹶﻭ ﹶﻏ ﻴﺮِﻩِ ﻋﻠﹶﻰ ﺃﹸﻣﻮﺭٍ ﹶﻏﻴﺒِﻴﺔٍ .ﻭ ﹶﻗﺪ ﺃﹶﱠﻟﻒ ﺍﻟﻨﺎﺱ ﻓِﻴﻪِ ﻂ
ﻭﻣِﻨﻬﺎ ﻋﺎ ﻣﺔﹲ ،ﻛﹶﻌِﻠﹾﻢِ ﺍﻟ ﺮﻣﻞِ ،ﻭﻫﻮ ﺍﻻِﺳﺘِﺪ ﹶﻻﻝﹸ ﺑِﺄﹶﺷﻜﹶﺎﻝٍ ﺗﺨ ﱡ
)ﺫ( )(5
ﺨﺒﺮِ ﻋﻦِ ﺍﻟﻨﺒِﻲِّ
ﲑﺓﹶ .ﻭﻗِﻴﻞﹶ :ﺇِ ﱠﻥ ﻫﺬﹶﺍ ﻣِﻦ ﺍﻟﹾﻌ ﻠﹸﻮﻡِ ﺍﻹِﻟﹶﻬِﻴﺔِ ﻋﻠﹶﻰ ﻣﺎ ﻭﺭﺩ ﻓِﻲ ﺍﻟﹾ
ﺍﻟﺘﺂﻟِﻴﻒ ﺍﻟﹾﻜﹶﺜِ
ﺕ" -ﺝ" :ﺍﻟﻤﻐﺭﺏ ﺏ" -ﺃ" ﻭ"ﺏ" :ﺍﻟﻐﺭﺏ .ﻭﺍﻷﻨﺴﺏ ﻟﻠﺴﻴﺎﻕ ﻤﺎ ﻭﺭﺩ ﻓﻲ "ﺝ" ﺃ -ﺯﻴﺎﺩﺓ ﻤﻥ "ﺝ".
ﺡ" -ﺝ" :ﻭﻜﺎﻓﺭ ﺝ" -ﺏ" :ﻭﺭﺤﻤﺘﻪ ﺙ" -ﺝ " :ﻤﻁﺭﻨﺎ.
ﺫ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ". ﺩ" -ﺝ" :ﺍﻟﺨﻁ. ﺥ" -ﺝ " :ﻋﻠﻭﻡ.
-1ﻫﻲ ﻤﻨﺎﺯل ﺍﻟﻘﻤﺭ ﺍﻟﺜﻤﺎﻨﻴﺔ ﻭﺍﻟﻌﺸﺭﻭﻥ .ﺍﻨﻅﺭ :ﺍﻷﺯﻤﻨﺔ ﻭﺍﻷﻨﻭﺍﺀ .134
-2ﺍﺴﻡ ﻨﺠﻡ ﻤﻌﺭﻭﻑ .ﺍﻟﻠﺴﺎﻥ )ﺴﻤﻙ(
-3ﺼﺤﻴﺢ ﻤﺴﻠﻡ .337-336/1ﺼﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ .310/1ﺴﻨﻥ ﺃﺒﻲ ﺩﺍﻭﺩ .1681/4
-4ﺴﺒﻕ ﺘﻌﺭﻴﻔﻪ ﻓﻲ ﺹ ،18ﻭﺃﻴﻀﺎ ﻓﻲ ﺍﻟﻘﺎﻨﻭﻥ .153
-5ﻤﻨﻬﺎ :ﻜﺘﺎﺏ ﺘﺠﺎﺭﺏ ﺍﻟﻌﺭﺏ ،ﻤﺜﻠﺜﺎﺕ ﺍﺒﻥ ﻤﺤﻔﻭﻑ ،ﻜﺘﺎﺏ ﺍﻟﺯﻨﺎﺘﻲ ،ﺃﺒﻭﺍﺏ ﺍﻟﺭﻤل ،ﺃﺼﻭل ﺍﻟﺭﻤل ،ﺘﻘﻭﻴﻡ ﺍﻟﺭﻤل ،ﻭﻫﻲ
ﺃﻜﺜﺭ ﻤﻥ ﺃﻥ ﺘﺤﺼﻰ .ﺍﻨﻅﺭ :ﻤﻔﺘﺎﺡ ﺍﻟﺴﻌﺎﺩﺓ ،336/1ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .913-912/1
37
)(1
ﺻﻠﱠﻰ ﺍﻟ ﱠﻠﻪ ﻋﻠﹶﻴﻪِ ﻭﺳ ﱠﻠﻢ ﺃﹶﻧﻪ ﻋﻠِّﻤﻪ ﻧﺒِﻲ ﻣِﻦ ﺍ َﻷﻧﺒِﻴﺎﺀِ .
] ﺍﻟﹾﺤِﻴلُ [
)(3 )(2
ﻛﹸﻠِّﻬﺎ ،ﻭﺳﺎﺋِﺮِ ﺍﻟﹾﺤِﻴﻞِ ﺍﱠﻟﺘِﻲ ﺗﻐﺎﻟﹶﻂﹸ ﺑِﻬﺎ ﺍﻟﹾﻌﻘﹸﻮﻝﹸ ،ﺃﹶﻭ ﻳﺆﺧﺬﹸ ﺑِﻬﺎ ﺷِ ﺒﻪ ﺍﻟﺴِّﺤﺮِ ﺸﻌ ﺒﺬﹶﺓِ ﻭﻋِﻠﹾﻢِ ﺍﻟﻨﻴﺮﻭﺟﺎﺕِ
ﻭﻛﹶﻌِﻠﹾﻢِ ﺍﻟ
)ﺃ(
ﺃﹸﻣﻮﺭ ﻏﹶﺮِﻳﺒﺔﹲ ﻻﹶ ﻳﻜﹶﺎﺩ ﻳﺘﻔﹶﻄﱠﻦ ﻟﹶﻬﺎ .ﻭﻣِ ﻤ ﻦ ﺍﺷﺘﻬﺮ ﻭﻻﹶ ﺗﻨﺤﺼِﺮ ﻟِﺰِﻣﺎﻡٍ .ﻭﻣِﻦ ﻫﺬﹶﺍ ﺍﻟﻨﻤﻂِ ،ﺍﻟ ﺰﻛﹶﻦ ﻭﻫﻮ ﺣﺪﺱ ﺑِﻔِ ﹾﻄﻨﺔٍ ﺗﺪﺭﻙ] ﺑِﻪِ[
)(4
ﺑِﺬﹶﻟِﻚ ﺇِﻳﺎﺱ ﺑﻦ ﻣﻌﺎﻭِﻳﺔﹶ ﺍﻟﹾﻘﹶﺎﺿِﻲ .ﻭﻛﹶﺜِﲑ ﻣِﻦ ﺫﹶﻟِﻚ ﻳﻜﹸﻮﻥﹸ ﺑِﺎﻟﺘﻔﹶﺮﺱِ ،ﻭﺍﻻِﺳ ﺘِﺪﻻﹶﻝِ ﺑِﺄﹶﻣﺎﺭﺍﺕٍ.
)(5
ﻛﹶﻤﺎ ﻳﺤﻜﹶﻰ ﺃﹶ ﱠﻥ ﹶﺛﻼﹶﺙﹶ ﻧِﺴﻮﺓٍ ﺳﻤِﻌﻦ ﺻﺎﻋِﻘﹶﺔﹰ ،ﻭﺍﺭﺗﻌﻦ ﻣِ ﻨﻬﺎ .ﻓﹶﻨ ﹶﻈﺮِ ﺇﻟﹶﻴﻬِ ﻦ ِﺇﻳﺎﺱ ﻓﹶﻘﹶﺎﻝﹶ :ﺇِ ﺣﺪﻯ ﺍﻟﻨِّﺴﻮﺓِ ﻋﺬﹾﺭﺍﺀُ ،ﻭﺍﻷُﺧﺮﻯ
ﺨﻮﻑِ ﻗﹶﺪ ﻭﺿﻌﺖ ﺇِﺣﺪﺍﻫ ﻦ ﻳﺪﻳﻬﺎ ﻋﻠﹶﻰ ﻓﹶﺮﺟِﻬﺎ،
ﺣﺒﻠﹶﻰ ،ﻭﺍﻷُﺧﺮﻯ ﻣﺮﺿِﻊ .ﻓﹶﻘِﻴﻞﹶ ﻟﹶﻪ :ﻣِ ﻦ ﺃﹶﻳﻦ ﻟﹶﻚ؟ .ﻓﹶﻘﹶﺎ ﻝﹶ :ﺭﺃﹶﻳﺘﻬ ﻦ ﺣِﲔ ﺍﻟﹾ
)(
ﻀﻮ ﺃﹶﻫﻢ ﺃﹶﻋﻀﺎﺀِ ﺟﺴﺪِﻫﺎ ﻋﻠﹶ ﻴﻬﺎ ،ﻭﺃﹶﻭﻟﹶﻰ ﻣﺎ ﺗﺨﺎﻑ ﻋﻠﹶﻴﻪِ .ﻭﺍﻷُﺧﺮﻯ ﻭﺿﻌﺖ ﻳﺪﻳﻬﺎ ﻋﻠﹶﻰ
ﻓﹶﻌﻠِﻤﺖ ﺃﹶﻧﻬﺎ ﻋﺬﹾﺭﺍﺀُ ،ﻷَ ﱠﻥ ﺫﹶﻟِﻚ ﺍﻟﹾﻌ
ﺑ ﹾﻄﻨِﻬﺎ ،ﻓﹶﻌﻠِﻤﺖ ﺃﹶﻧﻬﺎ ﺣﺒﻠﹶﻰ ﻛﹶﺬﹶﻟِﻚ .ﻭﺍﻷُﺧﺮﻯ ﻭﺿﻌﺘﻬﻤﺎ ﻋﻠﹶﻰ ﹶﺛﺪﻳﻴﻬﺎ ،ﻓﹶﻌﻠِﻤﺖ ﺃﹶﻧﻬﺎ ﻣﺮﺿِﻊ ﻛﹶﺬﹶﻟِﻚ .ﻭﻣِﺜﹾﻞﹸ ﻫﺬﹶﺍ ﻋ ﻨﻪ ﻛﹶﺜِﲑ.
)(6 )ﺏ(
ﺃﹶﻟﱠـﻔﹸﻮﺍ ﺗﺄﹾﻟِﻴﻔﺎﹰ ﻓِﻲ ﺫﹶﻟِﻚ ﺳ ﻤﻮﻩ :ﺯﻛﹶﻦِ ﺇﻳﺎﺱٍ . ﻭﻗﹶﺪ
)ﺕ(
ﺇِﻟﹶﻰ ﺍﻟﹾﻌﻘﹸﻮﻝِ ﻭﺍﻹِﻟﹾﻬﺎﻣﺎﺕِ .ﻭِﺇﻧﻤﺎ ﺃﹶﺷﺮﻧﺎ ﺇِﻟﹶﻰ ﺃﹸ ﻣﻬﺎﺗِﻬﺎ ﺍﻟﹾﻤﺘﺪﺍﻭﻟﹶﺔِ، ﲑﺓﹲ ﻻﹶ ﺗﻨﺤﺼِﺮ ،ﻭﻻﹶ ﺳِﻴﻤﺎ ﻣﺎ ﻳﺴﺘﻨِﺪ
ﻭﺍﻋﻠﹶﻢ ﺃﹶ ﱠﻥ ﺍﻟﹾﻌﻠﹸﻮﻡ ﻛﹶﺜِ
)ﺙ(
ﺇِﻻﱠ ﺗﺄﹾﻟِﻴﻒ ﻭﻧﺒﻬﻨﺎ ﺑِﺬِﻛﹾﺮِ ﺍﻟﹾﻤﻮﺿﻮﻋﺎﺕِ ﻋﻠﹶﻰ ﺗﻌﺎﺭِﻳﻔِﻬﺎ .ﻭﻟﹶﻢ ﻧﺒﺴﻂِ ﺍﻟﹾﻜﹶﻼﹶﻡ ﻋﻠﹶﻴﻬﺎ ﻷَ ﱠﻥ ﺫﹶﻟِﻚ ﻳﺴﺘﺪﻋِﻲ ﻃﹸﻮﻻﹰ ،ﻭﻻﹶ ﻳﻔِﻲ ﺑِﻪِ
ﻣﺴﺘﻘِﻞﱞ .ﻭﻟﹶﻌ ﱠﻠﻨﺎ ﺇِﻥﹾ ﻧﻔِّﺲ ﻓِﻲ ﺍﻟﹾﻌﻤﺮِ ﺳﻨﻔﹾﺮِﺩ ﻟﹶﻪ ﺫﹶﻟِﻚ ﺇِﻥﹾ ﺷﺎﺀَ ﺍﻟ ﱠﻠﻪ .ﻭﺍﻟ ﱠﻠﻪ ﻭﻟِﻲ ﺍﻟﺘﻮﻓِﻴ ﻖِ.
ﺙ" -ﺝ" :ﺒﺫﻟﻙ ﺕ" -ﺏ" :ﻴﺴﺘﺩل ﺏ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ" ﺃ -ﺯﻴﺎﺩﺓ ﻤﻥ "ﺝ"
ﻙ" .ﺍﻨﻅﺭ ﺼﺤﻴﺢ ﻤﺴﻠﻡ .23/5ﺴﻨﻥ ﺃﺒﻲ
ﻁﻪ ﻓﹶﺫﹶﺍ
ﻥ ﺍﻷَﻨﹾ ِﺒﻴﺎ ِﺀ ﻴﺨﹸﻁﱡ ،ﻓﹶ ﻤﻥ ﻭﺍﻓﹶـﻕﹶ ﺨﹶ ﱠ
-1ﻗﺎل ﺭﺴﻭل ﺍﻟﻠﹼﻪ )ﺹ(" :ﻜﹶﺎﻥ ﻨﹶ ِﺒﻲِ ﻤ
ﺩﺍﻭﺩ .1682/4ﻭﺍﻟﻤﺭﺍﺩ ﺒﺫﻟﻙ ﺍﻟﻨﺒﻲ ﺇﺩﺭﻴﺱ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﻫﺫﺍ ﺍﻟﻌﻠﻡ ﻜﺎﻥ ﻤﻌﺠﺯﺓ ﻟﻪ .ﺍﻨﻅﺭ :ﻤﻔﺘﺎﺡ ﺍﻟﺴﻌﺎﺩﺓ .336/1
-2ﻭﻴﻘﺎل :ﺍﻟﺸﻌﻭﺫﺓ ،ﻭﻫﻭ ﻋﻠﻡ ﻤﺒﻨﻲ ﻋﻠﻰ ﺨﻔﺔ ﺍﻟﻴﺩ .ﻭﻫﻭ ﻟﻴﺱ ﻤﻥ ﺍﻟﺴﺤﺭ ،ﻟﻜﻥ ﻤﻥ ﻓﺭﻭﻋﻪ .ﻭﺃﻴﻀﺎ ﻤﻥ ﻓﺭﻭﻉ ﺍﻟﻬﻨﺩﺴﺔ.
ﺍﻨﻅﺭ :ﻤﻔﺘﺎﺡ ﺍﻟﺴﻌﺎﺩﺓ .346-345/1
-3ﺃﻭ ﻋﻠﻡ ﺍﻟﻨﻴﺭﻨﺠﺎﺕ ،ﻤﻌﺭﺏ ﻨﻴﺭﻨﻙ ﺃﻱ ﺍﻟﺘﻤﻭﻴﻪ ﻭﺍﻟﺘﺨﻴﻴل .ﻭﻫﻭ ﺇﻅﻬﺎﺭ ﻏﺭﺍﺌﺏ ﺍﻻﻤﺘﺯﺍﺠﺎﺕ ﺒﻴﻥ ﺍﻟﻘﻭﻯ ﺍﻟﻔﺎﻋﻠﺔ ﻭﺍﻟﻤﻨﻔﻌﻠﺔ.
ﻭﻫﻭ ﻤﻥ ﻓﺭﻭﻉ ﺍﻟﺴﺤﺭ .ﺍﻨﻅﺭ :ﻤﻔﺘﺎﺡ ﺍﻟﺴﻌﺎﺩﺓ .341/1
-4ﺃﺒﻭ ﻭﺍﺜﻠﺔ ﺇﻴﺎﺱ ﺒﻥ ﻤﻌﺎﻭﻴﺔ ﺍﻟﻤﺯﻨﻲ)122ﻫـ( .ﻗﺎﻀﻲ ﺍﻟﺒﺼﺭﺓ ،ﻭﺃﺤﺩ ﺃﻋﺎﺠﻴﺏ ﺍﻟﺩﻫﺭ ﻓﻲ ﺍﻟﻔﻁﻨﺔ ﻭﺍﻟﺫﻜﺎﺀ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ:
ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ ،248-247/1ﻤﺠﻤﻊ ﺍﻷﻤﺜﺎل ) ﺃﺯﻜﻥ ﻤﻥ ﺇﻴﺎﺱ( ،326-325/1ﻤﻴﺯﺍﻥ ﺍﻻﻋﺘﺩﺍل .283 /1ﺤﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ
.125-123/3
-5ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ .248 /1
-6ﺃﻟﻔﻪ ﻓﻲ ﺤﻕ ﺇﻴﺎﺱ ﺒﻥ ﻤﻌﺎﻭﻴﺔ ﺃﺒﻭ ﺍﻟﺤﺴﻥ ﻋﻠﻲ ﺒﻥ ﻤﺤﻤﺩ ﺍﻟﻤﺩﺍﺌﻨﻲ ) 224ﺃﻭ 225ﻫـ( .ﻜﺎﻥ ﻋﺠﺒﺎ ﻓﻲ ﻤﻌﺭﻓﺔ ﺍﻟﺴﻴﺭ
ﻭﺍﻟﻤﻐﺎﺯﻱ ﻭﺍﻷﻨﺴﺎﺏ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺴﻴﺭ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ .402-400/10ﺍﻟﻔﻬﺭﺴﺕ .151-147ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .955 /2
38
] ﻤﺒﺎﺩِﺉُ ﺍﻟﹾﻌِﻠﹾﻡِ [ ﺍﹶﻟﹾﻔﹶﺎﺌِﺩﺓﹸ ﺍﻟﺘﱠﺎﺴِﻌﺔﹸ)ﺃ(:
ﻳﺘﺄﹶ ﱠﻛﺪ ﻋﻠﹶﻰ ﻛﹸﻞِّ ﻃﹶﺎﻟِﺐِ ﻋِﻠﹾﻢٍ ﺃﹶﻥﹾ ﻳﻌﻠﹶﻢ ﹶﻗﺒﻞﹶ ﺍﻟﺸﺮﻭﻉِ ﻓِﻴﻪِ ﺃﹸﻣﻮﺭﺍﹰ ﺗَﺴﻤﻰ :ﻣﺒﺎﺩِﺉ ﺍﻟﹾﻌِﻠﹾﻢِ .ﻣِﻨﻬﺎ ﻣﺎ ﻳﺘﺄﹶ ﱠﻛﺪ ﻟِﺘﻮﱡﻗﻒِ ﺃﹶﻣﺮٍ ﻣﺎ ﻋﻠﹶﻴﻪِ،
ﻭﻫِﻲ ﺳِﺖ:
• ﺍﹶﻷُﻭﻟﹶﻰ :ﺍﺳﻤﻪ ،ﻟِﻴﻌﺒﺮ ﻋﻨﻪ.
ﺼﻞﹶ ﻓِﻲ ﺍﻟﺬِّﻫﻦِ ﺟﻤﻠﹶﺔﹰ.
• ﺍﹶﻟﺜﱠﺎﻧِﻴﺔﹸ :ﺣﺪﻩ ﺃﹶﻱ ﺗﻌﺮِﻳﻒ ﻳﺸﺮﺡ ﻣﺎﻫِﻴﺘﻪ ،ﺃﹶﻭ ﻳﻤﻴِّﺰﻫﺎ ﻋ ﻦ ﹶﻏﻴﺮِﻩِ ﻟِﻴﺘﺤ
• ﺍﹶﻟﺜﱠﺎﻟِﺜﹶﺔﹸ :ﻣﻮﺿﻮﻋﻪ ،ﺃﹶﻱ ﻣﺎ ﻳﺒ ﺤﺚﹸ ﻓِﻴﻪِ ﻋﻦ ﻋﻮﺍﺭِﺿِﻪِ ﺍﻟﺬﱠﺍﺗِﻴﺔِ ﻟِﻴﺘﻤﻴﺰ ﻋﻠﹶﻰ ﺍﻟﺘﺤﻘِﻴﻖِِ .ﺇﺫﹾ ﺗﻤﺎﻳﺰ ﺍﻟﹾﻌﻠﹸﻮﻡِ ِﺇﻧﻤﺎ ﻫﻮ ﺑِﺘﻤﺎﻳﺰِ
ﻣﻮﺿﻮﻋﺎﺗِﻬﺎ.
ﻼ ﻳﻜﹸﻮﻥﹶ ﺳﻌﻴﻪ ﻋﺒﺜﺎﹰ.
• ﺍﹶﻟﺮﺍﺑِﻌﺔﹸ :ﻓﹶﺎﺋِﺪﺗﻪ ،ﺃﹶﻱ ﺍﻟﱠﺜﻤﺮﺓﹸ ﺍ ﻟﹾﻤﻄﹾﻠﹸﻮﺑﺔﹸ ﻣِﻦ ﺗﺤﺼِﻴﻠِﻪِ ﻟِﺌﹶ ﱠ
)ﺙ( )ﺕ( )ﺏ(
. ﻳﻌﺘﻨﻰ ﺑِﻪِ ﺃﹶﻭ ﻻﹶ ﻀﻞِ ،ﻟِﻴﻌﺮﻑ ﺃﹶﻧﻪ ﻣِﻤﺎ
ﺸﺮﻑِ ﻭﺍﻟﹾﻔﹶ
،ﺃﹶﻱ ﻣﻨﺰِﻟﹶﺘﻪ ﻣِﻦ ﺍﻟ • ﺍﹶﻟﹾﺨﺎﻣِﺴﺔﹸ ] :ﺭﺗﺒﺘﻪ[
ﺢ ﺍﻹِ ﹾﻗﺪﺍﻡ ﻋﻠﹶﻴﻪِ ﺷﺮﻋﺎﹰ ﺃﹶﻭ ﻻﹶِ .ﺇﺫﹾ ﻻﹶ ﻳﺤِﻞﱡ ﻻﻣﺮِﺉٍ ﺃﹶﻥﹾ ﻳﻘﹾﺪِﻡ ﻋﻠﹶﻰ ﺃﹶﻣﺮٍ ﺣﺘﻰ ﻳﻌﻠﹶﻢ ﺣﻜﹾﻢ ﺍﻟ ﱠﻠﻪِ ﻓِﻴﻪِ.
• ﺍﹶﻟﺴﺎﺩِﺳﺔﹸ :ﺣ ﻜﹾﻤﻪ ،ﻟِﻴﺼِ
ﻭﻣِﻨﻬﺎ ﻣﺎ ﻳﻔِﻴﺪ ﻓﹶﺎﺋِﺪﺓﹰ ﻣﺎ ،ﻭﻫِﻲ ﺃﹶﺭﺑﻊ ﺃﹸﺧﺮﻯ:
)ﺝ (
ﲑﺓِ.
ﺨﺘﺮِﻉ ﻟِﺬﹶﻟِﻚ ﺍﻟﹾﻔﹶﻦِّ ﻻﺯﺩِﻳﺎﺩِ ﺍﻟﹾﺒﺼِ
-ﺍﹶﻷُﻭﻟﹶﻰ :ﺍﹶﻟﹾﻮﺍﺿِﻊ ﺃﹶﻱ ﺍﻟﹾﻤ
)ﺡ (
-ﺍﹶﻟﺜﱠﺎﻧِﻴﺔﹸ :ﻧِﺴﺒﺘﻪ ﻣِﻦ ﺍﻟﹾﻌﻠﹸﻮﻡِ ﺃﹶﻛﹸﻠِّﻲ ﺃﹶﻡ ﺟﺰﺋِﻲ ،ﻛﹶﺬﹶﻟِﻚ ﻓﹶﺈِ ﱠﻥ ﺍﻟﹾﺠﺰﺋِ ﻲ ﺗﺒِﲔ ﻣﺒﺎﺩِﺋﹸﻪ ﻓِﻲ ﺍﻟﹾﻜﹸﻠِّﻲِّ ﺩﻭﻥﹶ ﺍﻟﹾﻌﻜﹾﺲِ.
ﻻ ِﻟﺫﹶِﻟﻙ ﺃَﻴﻀ ﹰﺎ.
ﺼ ﻭﺭِ ﺇﺠﻤﺎ ﹰ
ﺤﻴﺙﹸ ﺍﻟ ﱠﺘ
-ﺍﹶﻟﺜﱠﺎِﻟﺜﹶﺔﹸ :ﻤﺴﺎ ِﺌ ﻠﹸﻪ ،ﺃَﻱ ﺍﻟﹾﻘﹶﻀﺎﻴﺎ ﺍ ﻟﹾﻤ ﺒ ﻴﻨﹶﺔﹸ ﻓِﻴ ِﻪ ِﻤﻥ
) ﺥ(
ﻓِﻴﻪِ ﻟِﻴﺮ ﺟﻊ ﺇِﻟﹶﻴﻪِ .ﻭﻫﺬِﻩِ ﻣﺘﺄﹶﻛِّﺪﺓﹲ .ﻭﻗﹶﺪ ﻳﺮﺍﺩ -ﺍﹶﻟﺮﺍﺑِﻌﺔﹸ :ﺍﺳﺘِﻤﺪﺍﺩﻩ ،ﺃﹶﻱ ﻣِﻦ ﺃﹶﻱِّ ﻋِﻠﹾﻢٍ ﻳﺴ ﺘﻤِﺪ ،ﺃﹶﻱ ﻳﺴ ﺘﻌﺎﻥﹸ ﺑِﻪِ
ﺑِﺎﻻﺳﺘِﻤﺪ ﺍﺩﺍﺕِ ﺃﹶﺷﻴﺎﺀٌ ﺗﻜﹸﻮﻥﹸ ﻣﺤﻤﻮ ﹶﻻﺕٍ ﻓِﻲ ﻣﺴﺎﺋِﻞِ ﺍﻟﹾﻌِﻠﹾﻢِ .ﻛﹶﻤﺎ ﺃﹶ ﱠﻥ ﺟﺰﺋِﻴﺎﺕِ ﺍﻟﹾﻤﻮﺿﻮﻉِ ﻫِﻲ ﻣﻮﺿﻮﻋﺎﺕ ﺗِﻠﹾﻚ ﺍﻟﹾﻤﺴﺎﺋِﻞِ،
ﺢ ﺍﻟﹾﺤﻜﹾﻢ ﺑِﻬﺎ ﺇِﹾﺛﺒﺎﺗﺎﹰ ﻭﻧﻔﹾﻴﺎﹰ .ﻭﻫِﻲ ﺣِﻴﻨﺌِﺬٍ ﻣِﻦ ﺃﹶﻭﻛﹶﺪِ ﺍﻟﹾﻤﺒﺎﺩِﺉِ.
ﻓﹶﺘﺘﺼ ﻮﺭ ﺃﹶ ﻭﻻﹰ ﻟِﻴﺼِ
] ﻤﺒﺎﺩِﺉُ ﻋِﻠﹾﻡِ ﺍﻟﹾﻜﹶﻼﹶﻡِ [
)(1 )ﺩ( )ﺥ(
ﺫﹶﺍﻙ . ﻭﺗﻘﹶ ﺪﻡ ﻭﺟﻬﻪ . ﻭﺣﺪﻩ ﺍﻟﹾﻌِﻠﹾﻢ ﺑِﺎﻟﹾﻌﻘﹶﺎﺋِﺪِ ﺍﻟﺪِّﻳﻨِﻴﺔِ ﻋﻦِ ﺍ ﻷَﺩِﱠﻟﺔِ ﺍﻟﹾﻴﻘِﻴﻨِﻴﺔِ .ﻭﻗِﻴﻞﹶ ﻭﻣِﺜﹶﺎﻝﹸ ﺫﹶﻟِﻚ ﻋِﻠﹾﻢ ﺍﻟﹾﻜﹶﻼﹶﻡِ ﻣﺜﹶﻼﹰ ،ﻓﹶﺎﺳﻤﻪ ﻫﻮ
ﹶﻏﻴﺮ ﺫﹶﻟِﻚ .ﻭﻣﻮﺿﻮﻋﻪ ﺍﻟﹾﻤﻌﻠﹸﻮﻡ ﻣِﻦ ﺣﻴﺚﹸ ﻳﺒﺤﺚﹸ ﻓِﻴﻪِ ﻋﻦ ﺫﹶﻟِﻚ .ﻭﻗِﻴﻞﹶ :ﺍﻟﹾﻤﻤﻜِﻨﺎﺕ ،ﻭﻗِﻴﻞﹶ :ﺫﹶﺍﺕ ﺍﻟ ﱠﻠﻪِ ﺟ ﱠﻞ ﻭﺗﻘﹶ ﺪﺱ ،ﻭﻗِﻴﻞﹶ:
ﺨﺮﻭﺝ ﻋﻦ ﺣﻀِﻴﺾِ ﺍﻟﺘﻘﹾﻠِﻴﺪِ .ﻭﻧﺎﻫِﻴﻚ ﺑِﻬﺎ ﹶﺛﻤﺮﺓﹰ.
ﺨﻼﹶﻑ ﻓِﻴﻪِ ﻣﻌﺮﻭﻑ .ﻭﺛﹶﻤﺮﺗﻪ ﻣﻌﺮِﻓﹶﺔﹸ ﺍﻟ ﱠﻠﻪِ ﺗﻌﺎﻟﹶﻰ ﺑِﺎﻟ ﺪﻟِﻴﻞِ ،ﻭﺍﻟﹾ
ﺍﻟﹾﻤﺠﻤﻮﻉ .ﻭﺍﻟﹾ ِ
ﻭﺃﹶﻣﺎ ﺷﺮﻓﹸﻪ ﻓﹶﻴﻌﻠﹶﻢ ﻣِﻦ ﺟِﻬﺔِ ﻣﻮﺿﻮﻋِﻪِ ،ﻭﻏﹶﺎﻳﺘِﻪِ ،ﻭﺩﻟِﻴﻠِﻪِ .ﻓﹶ ﻴﻘﹶﺎﻝﹸ :ﺇِ ﱠﻥ ﻣﻮﺿﻮﻉ ﺍﻟﹾﻜﹶﻼﹶﻡِ ﺃﹶﻋﻢ ﺍﻟﹾﻤﻮﺿﻮﻋﺎﺕِ ،ﻭﻏﹶﺎﻳﺘﻪ ﺃﹶﺷﺮﻑ ﺍﻟﹾﻐﺎﻳﺎﺕِ،
ﻭﺣﺠﺠﻪ ﻗﹶ ﹾﻄﻌِﻴﺎﺕ .ﻓﹶﻬﻮ ﺃﹶﺷﺮﻑ ﺍﻟﹾﻌﻠﹸﻮﻡِِ ،ﻷَ ﱠﻥ
ﺏ -ﺯﻴﺎﺩﺓ ﻤﻥ "ﺝ" ﺃ" -ﺃ " ﻭ"ﺏ" :ﺍﻟﺜﺎﻤﻨﺔ .ﻭﺍﻟﺼﻭﺍﺏ ﻤﺎ ﺃُﺜﺒﺕ ﻤﻥ ﺍﻟﻨﺴﺨﺔ "ﺝ" ﺘﺒﻌﺎ ﻟﻠﺘﺴﻠﺴل.
ﺝ" -ﺝ" :ﺍﻷﻭل. ﺙ -ﻓﻲ "ﺃ" ﻭ"ﺝ" :ﺃﻭﻻ .ﻭﺍﻟﺼﻭﺍﺏ ﻤﺎ ﻭﺭﺩ ﻓﻲ "ﺏ" :ﺃﻭ ﻻ. ﺕ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ"
ﺩ" -ﺏ" :ﺫﻟﻙ. ﺥ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ" ﺡ" -ﺝ " :ﻴﺒﻴﻥ.
-1ﺘﺤﺩﺙ ﻋﻨﻪ ﻓﻲ ﺍﻟﺼﻔﺤﺔ 14
39
ﻫﺬِﻩِ ﺍﻷُﻣﻮﺭ ﺍﻟﱠﺜﻼﹶﺛﹶﺔﹶ ﻫِﻲ ﺟِﻬﺎﺕ ﺷﺮﻑِ ﺍﻟﹾﻌِﻠﹾﻢِ ﻣِﻦ ﺣﻴﺚﹸ ﺍﻟﻨ ﹶﻈﺮ ،ﻭﻗﹶﺪ ﻳﺸﺮﻑ ﺃﹶﻳﻀﺎﹰ ﺑِﺎﻷَﹶﺛﺮِ .ﻭﺣﻜﹾﻤﻪ ﺍﻟﹾﻮ ﺟﻮﺏ ﻋﻠﹶﻰ ﺍﻟﹾﻜِﻔﹶﺎﻳﺔِ.
)(2 )(1 )ﺃ(
ﻭﻭﺍﺿِﻌﻪ ،ﻗِﻴﻞﹶ :ﻫﻮ ﺃﹶﺑﻮ ﺍﻟﹾﺤﺴ ﻦِ ﺍﻷَﺷﻌﺮِﻱِّ ﺭﺿِﻲ ﺍﻟ ﱠﻠﻪ ﻋﻨﻪ .ﻭﻓِﻴﻪِ ﺑﺤﺚﹲ ﺫﹶﻛﹶﺮﻧﺎﻩ ﻓِﻲ ﺣﻮﺍﺷِﻲ ﺍﻟﹾﻜﹸﺒﺮﻯ .ﻭﻧِﺴﺒﺘﻪ ﺗﻌﺮﻑ
) ﺏ(
ﻫﻮ ﺍﻟﹾﻤﻌﻠﹸﻮﻡ .ﻓﹶﺎﻟﹾﻤﻌﻠﹸﻮﻡ ﺃﹶﻋـﻢ ،ﻓﹶﻴﻜﹸﻮﻥﹸ ﻫﻮ ﺃﹶﻋ ﻢ ﺍﻟﹾﻤﻌﻠﹸﻮﻡِ. ﻣِﻦ ﻣﻮﺿﻮﻋِﻪِ ،ﻓﹶﺈِ ﱠﻥ ﺍﻟﹾﻜﹶﻼﹶﻡ
)(3
ﻭﻣﺴﺎﺋِﻠﹸﻪ ﺍﻟﹾﻘﹶﻀﺎﻳﺎ ﺍﻟﹾﻤﺒﺤﻮﺙﹸ ﻋﻨﻬﺎ ﻓِﻴﻪِ ،ﻛﹶﻘﹶﻮﻟِﻨﺎ ﻓِﻴﻪِ :ﺍﹶﻟﹾﻌﺎﻟﹶﻢ ﺣﺎﺩِﺙﹲ ،ﺍﻟ ﱠﻠﻪ ﻋﺎﻟِﻢ ،ﺍﻟﹾﻤﻌﺎﺩ ﺍﻟﹾﺠِﺴﻤﺎﻧِﻲ ﺣﻖ ،ﻭﻧﺤﻮ ﺫﹶﻟِﻚ .ﻭﺗﻜﹸﻮ ﻥﹸ
ﻧ ﹶﻈﺮِﻳﺔﹰ ﻛﹶﻤﺎ ﻣﱠﺜﻠﹾﻨﺎ ،ﻭﺫﹶﻟِﻚَ ﺃﹶﺻﻞﹸ ﺍﻟﹾﻤﺴﺄﹶﻟﹶﺔِِ ،ﺇﺫﹾ ﻫِﻲ ﻣﺎ ﻳﺴﹶﺄﻝﹸ ﻋﻨﻪ .ﻭ ﹶﻗﺪ ﺗﻜﹸﻮﻥﹸ ﺿﺮﻭﺭِﻳﺔﹰ ﺇِﻣﺎ ﺑﻴِّﻨﺔﹰ ﺑِﺬﹶﺍﺗِﻬﺎ ،ﻛﹶﻘﹶﻮﻟِﻨﺎ :ﺍﹶﻟﻨﻘِﻴﻀﺎﻥِ ﻻﹶ
)(4 )ﺕ(
ﺴﻤﻌِﻴﺎﺕِ .
ﺠﺔﹲ ﻓِﻲ ﺑﻌﺾِ ﺍﻟﹾﻤﺴﺎﺋِﻞِ ﺍﻟ
ﻳﺠﺘﻤِﻌﺎﻥِ .ﻭﺇِﻣﺎ ﻣﺒﻴﻨﺔﹰ ﻓِﻲ ﻋِﻠﹾﻢٍ ﺁﺧﺮ ،ﻭﺗﺆﺧﺬﹸ ﻓِﻲ ﻫﺬﹶﺍ ﻣﺴ ﱠﻠﻤﺔﹰ ،ﻛﹶﻘﹶﻮﻟِﻨﺎ :ﺍﻹِﺟﻤﺎﻉ ﺣ
ﻭﻫﻮ ﻣﺒﻴﻦ ﻓِﻲ ﻋِﻠﹾﻢِ ﺍ ﻷُﺻﻮﻝِ ،ﻭﺍﺳﺘِﻤﺪﺍﺩﺍﺗﻪ ﺗﺼﻮﺭ ﺍﻟﹾﻮﺟﻮﺏِ ،ﻭﺍﻻﺳ ﺘِﺤﺎﻟﹶﺔِ ،ﻭﺍﻟﹾﺠﻮﺍﺯِ ،ﻷَ ﱠﻥ ﺍﻟﹾﻤﺘﻜﹶﻠِّﻢ ﻳﺜﹾﺒِﺘﻬﺎ ﻭﻳﻨﻔِﻴﻬﺎ.
ﺕ" -ﺝ" :ﻫﺫﻩ ﺏ" -ﺝ" :ﻭﺇﻥ ﻜﺎﻥ. ﺃ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺏ ".
-1ﺍﻟﻬﺎﻤﺵ ،1ﺹ7
-2ﻴﻘﺼﺩ ﺤﺎﺸﻴﺘﻪ ﻋﻠﻰ ﻜﺒﺭﻯ ﺍﻟﺴﻨﻭﺴﻲ " ﻋﻘﻴﺩﺓ ﺃﻫل ﺍﻟﺘﻭﺤﻴﺩ " .ﻭﻤﻨﻬﺎ ﻨﺴﺦ ﻤﺨﻁﻭﻁﺔ.
-3ﺍﻟﻬﺎﻤﺵ ،3ﺹ14
-4ﺍﻟﻬﺎﻤﺵ ،2ﺹ14
40
] ﺍﻟﹾ ﻤﻨﹶﺎﻅﹶﺭﺓﹸ [ ﺍﹶﻟﹾﻔﹶﺎﺌِﺩﺓﹸ ﺍﻟﻌﺎﺸِﺭﺓﹸ)ﺃ(:
)ﺏ(
ﺑﻴﻦ ﻣﺘﻨﺎﺯِﻋﻴﻦِ ﻓﹶﺄﹶﻛﹾﺜﹶﺮ ،ﻟِﺘﺤﻘِﻴﻖِ ﺣﻖٍّ ﺃﹶﻭ ﺇِﺑﻄﹶﺎﻝِ ﺑﺎ ِﻃﻞٍ ،ﺃﹶﻭ ﺗﻐﻠِﻴﺐِ ﻇﹶﻦٍّ. ﻣِﻦ ﻋﻮﺍﺭِﺽِ ﺍﻟﹾﻌِﻠﹾﻢِ ﺍﻟﹾﻤﻨﺎ ﹶﻇﺮﺓﹸ ﻓِﻴﻪِ .ﻭﻫِﻲ ﻣﺒﺎﺣﺜﹶﺔﹲ
)ﺕ(
ﺠﺔِ .ﻭﺗﺠﺮِﻱ ﻓِﻲ
ﺍﻵﺧﺮ ﺑِﺎﻟﻨ ﹶﻈﺮِ ﻭﺑِﺎﻟﹾﺠِﺪﺍﻝِ ﻭﺑِﺎﻟﹾﺤ ﺨﺼﻤﻴﻦِ ﻳﻔﹶﺎﻭِﺽ
ﻭﺗﺴﻤﻰ ﺃﹶﻳﻀﺎﹰ :ﺍﻟﹾﻤﺠﺎﺩﻟﹶﺔﹶ ﻭﺍﻟﹾﻤﺤﺎ ﺟﺔﹶ ،ﻷَ ﱠﻥ ﻛﹸﻼ ﻣِﻦ ﺍﻟﹾ
ﺍﻟﹾﻘﹶ ﹾﻄﻌِﻴﺎﺕِ ،ﻭﺍﻟ ﱠﻈﻨِّﻴﺎﺕِ ﻟِﺘﻐﻠِﻴﺐِ ﺍﻟﻈﱠﻦِّ .ﻭﻫِﻲ ﻣﺸﺮﻭﻋﺔﹲ ﻓِﻲ ﺍﻟﹾﺠﻤﻠﹶﺔِ ﺑِﺪﻟِﻴﻞِ ﻣﺠﺎﺩﻟﹶﺔِ ﻧﺒِﻴِّﻨﺎ ﺻﻠﱠﻰ ﺍﻟ ﱠﻠﻪ ﻋﻠﹶﻴﻪِ ﻭﺳ ﱠﻠﻢ ﻭ ﹶﻏﻴﺮِﻩِ ﻣِﻦ ﺍ َﻷﻧﺒِﻴﺎﺀِ
ﺴﻼﹶَﻡ ﻷُﻣﻤِﻬِﻢ ،ﻭﻫﻠﹸ ﻢ ﺟﺮﺍﹰ.
ﻋﻠﹶﻴﻬِﻢ ﺍﻟ
ﺨﻤﺴﺔِ َﻷﻧﻬﺎ ﺇِﻥﹾ ﺗﻌﻴ ﻨﺖ ﻣﺼﻠﹶﺤﺘﻬﺎ
ﺸﺮﻉِ ،ﺗﺘﻨ ﻮﻉ ﺇِﻟﹶﻰ ﺍﻷَﺣﻜﹶﺎﻡِ ﺍﻟﹾ
ﺛﹸ ﻢ ﻫِﻲ ﻓِﻲ ﺍﺧﺘِﻼﹶﻑِ ﺃﹶﺣﻮﺍﻟِﻬﺎ ﺑِﺤﺴﺐِ ﺍﺳﺘِﻘﹾﺮﺍﺀِ ﻗﹶﻮﺍﻋِﺪِ ﺍﻟ
ﻹِﹾﺛﺒﺎﺕِ ﺣﻖٍّ ﺃﹶﻭ ﺇِﺑﻄﹶﺎﻝٍ ،ﻓﹶﻬِﻲ ﻭﺍﺟِﺒﺔﹲِ .ﺇﺫﹾ ﻣﻘﹶﺪِّﻣﺔﹸ ﺍﻟﹾﻮﺍﺟِﺐِ ﻭﺍﺟِﺒﺔﹲ .ﻭﺇِﻥﹾ ﺭﺟِّﺤﺖ ﻣﺼﻠﹶﺤﺘﻬﺎ ﻓﹶﻬِﻲ ﻣﻨﺪﻭﺑﺔﹲ .ﻭﺇِﻥﹾ ﺗﻌﻴﻨﺖ ﻣﻔﹾﺴﺪﺗﻬﺎ
ﺑِﺈِ ﹾﺛﺒﺎﺕِ ﺑﺎ ِﻃﻞٍ ﺃﹶﻭ ﺇِﺑﻄﹶﺎﻝِ ﺣﻖٍّ ،ﺃﹶﻭ ﺗﻔﹾﻮِﻳﺖِ ﻭﺍﺟِﺐٍ ﻣﺘﻌﻴﻦٍ ،ﺃﹶﻭ ﻭﻗﹸﻮﻉٍ ﻓِﻲ ﻣﺤ ﺮﻡٍ ،ﻓﹶﻬِﻲ ﺣﺮﺍﻡ .ﻭﺇِﻥﹾ ﺭﺟِّﺤﺖ ،ﻓﹶﻬِﻲ ﻣ ﻜﹾﺮﻭﻫﺔﹲ .ﻭِﺇﻥِ
)ﺙ(
ﻛﹶﺎﻟﺘﻤﺮِﻳﻦِ ﻟِﻤﺠ ﺮﺩِ ﺍﻻِﻗﹾﺘِﺪﺍﺭِ ﻋﻠﹶﻰ ﺍﻟﹾﻜﹶﻼﹶﻡِ ،ﻓﹶﻬِﻲ ﻣﺒﺎﺣﺔﹲ ،ﺇِﻥﹾ ﺳ ﻠِﻤﺖ ﻣِﻦ ﺍﻵﻓﹶﺎﺕِ ،ﻭﻻﹶ ﺗﻜﹶﺎﺩ ﺗﺴﻠﹶﻢ. ﺍﻧﺘﻔﹶﻰ ﺍﻷَﻣﺮﺍﻥِ
ﺷﺮُو ُط اﻟْ ُﻤﻨَﺎﻇَﺮَةِ [
] ُ ﺍﹶﻟﹾﻔﹶﺎﺌِﺩﺓﹸ ﺍﻟﹾﺤﺎﺩِﻴﺔ ﻋﺸﹾﺭﺓ)ﺝ(:
ﺏ ﻭ ﹶﻓﻮﺍِﺋ ﺪ.
ِﻟﻠﹾﻤﻨﺎﻇﹶ ﺮ ِﺓ ﺷﺮﻭﻁﹸ ﺟﻮﺍﺯٍ ،ﻭﺷﺮﻭﻁﹸ ﹶﻛﻤﺎ ٍﻝ ﻭﺁﺩﺍ ٍ
ﺴﺔﹲ:
ﺨﻤ
ﺠﻮﺍ ِﺯ ﹶﻓ
ﹶﺃﻣﺎ ﺷﺮﻭﻁﹸ ﺍﻟﹾ
)ﺡ(
ﺠﺔِ ،ﻭﺍﻹِﻳﺮﺍﺩِ ﻋﻠﹶﻴﻬﺎ،
Pﺍﹶﻷَ ﻭﻝﹸ :ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻛﹸﻞﱞ ﻣِﻦ ﺍﻟﹾﻤﺘﻨﺎﻇِﺮﻳ ﻦِ ﻋﺎﺭِﻓﺎﹰ ﺑِﻜﹶﻴﻔِﻴﺔِ ﺍﻟﹾﺠﺪﻝِ ﺍﻟﹾﻤﺒﻴﻨﺔِ ﻓِﻴﻪِ ﻣِﻦ ﺗﻘﹾﺮِﻳﺮِ ﺍﻟﹾﺤ
ﻭﺍﻟﹾﺠﻮﺍﺏِ ﻋﻦِ ﺍﻹِﻳﺮﺍﺩِ ،ﻭﻫﻜﹶﺬﹶﺍ ،ﻣﻊ ﻣﻌﺮِﻓﹶﺔِ ﺗﺮﺗِﻴﺐِ ﺫﹶﻟِﻚ ،ﻭﺣِﻔﹾﻆِ ﹶﻗﻮﺍﻧِﻴﻨِﻪِ ﺍﻟﹾﻤﻘﹶ ﺮﺭﺓِ.
Pﺍﹶﻟﺜﱠﺎﻧِﻲ :ﹶﺃﻥﹾ ﻳﻜﹸﻮ ﹶﻥ ﻛﹸﻞﱞ ِﻣﻨﻬﻤﺎ ﻋﺎﻟِﻤﹰﺎ ﺑِﺎﻟﹾ ﻤﺴﺄﹶﹶﻟ ِﺔ ﺍﻟﹾ ﻤﻨﻈﹸﻮ ِﺭ ﻓِﻴﻬﺎ.
ﺴ ِﻪ ﹶﺃﻭِ ﻟﻐﻴِ ﺮ ِﻩ.
ﺴﺒﻪِ ﻟﻨﻔﹾ ِ
ﺼﺪﻕ ﻓِﻴﻤﺎ ﻳﻨِ
Pﺍﹶﻟﺜﱠﺎِﻟﺚﹸ :ﺍﻟ ِّ
)ﺩ (
Pﺍﹶﻟﺮﺍﺑِﻊ :ﺻﻮﻥﹸ ﺍﻟِّﻠﺴﺎﻥِ ﻋﻦِ ﺍﻟﹾﻔﹸﺤﺶِ ﻭﺍﻟﺘﻘﹾﺒِﻴﺢِ .
ﺏ.
ﺴﻜِﻴﻨﺔﹸ ﻭﺍﻟﹾ ﻮﻗﹶﺎﺭ .ﻭﺍﻟﹾ ﻤﺸﻬﻮﺭ ﻓِﻲ ﻫﺬﹶﺍ ﹶﺃﻧﻪِ ﻣ ﻦ ﺍﻵﺩﺍ ِ
Pﹶﺍﻟﹾﺨﺎ ِﻣﺲ :ﺍﻟ
ﻭﺃﹶﻣﺎ ﺷﺮﻭﻁﹸ ﺍﻟﹾﻜﹶﻤﺎﻝِ ﻓﹶﺜﹶﻼﹶﺛﹶﺔﹲ:
ﺻﺮ ﻳﺪِ ﺭﻛﹸﻪ ﺍﻟﹾ ﻌﺠﺰ،
ﺐ ﺍﻟﹾﻌﻠﹸﻮﻡِ ،ﻭﺗ ﻌﻠﱡ ِﻖ ﺑﻌﻀِﻬﺎ ِﺑﺒﻌﺾٍ .ﻓﹶﺎﻟﹾﻘﹶﺎ ِ
ﺸﻌِ
ﺤّﺮﹰﺍ ﻓِﻲ ﺍﻟﹾﻔﹸﻨﻮ ِﻥ ِﻟﺘ
ﹶﺍﻷَ ﻭﻝﹸ :ﹶﺃﻥﹾ ﻳﻜﹸﻮ ﹶﻥ ﻋﺎﻟِﻤﹰﺎ ﻣﺘﺒ ِ
ﲔ.
ﺏ ﺍﻟﹾﻤﺆِ ﻣِﻨ
ﺲ ﻓِﻲ ﻗﹸﻠﹸﻮ ِ
ﺤ ﻤﻪ ،ﹶﻓﺄﹶﺩ ﺧ ﹶﻞ ﺍﻟ ﱠﻠﺒ
ﻭﺭﺑﻤﺎ ﻧﺎ ﹶﻇ ﺮ ِﺑﺪِ ﻋﻴﹰﺎ ﹶﻓﹶﺄﻓﹾ
Pﺍﹶﻟﺜﱠﺎﻧِﻲ :ﹶﺃﻥﹾ ﻳﺴﺘﻌِ ﻤ ﹶﻞ ﺣﺴ ﻦ ﺍﻟﻨﻈﹶﺮِ ،ﻭ ﺟﻮ ﺩ ﹶﺓ ﺍﻟﺘﻌِﺒﲑِ.
ﺕ.
ﺤﻘِﻴ ﹶﻘ ِﺔ ِﻣ ﻦ ﺍﻟﹾﻮﺍ ِﺟﺒﺎ ِ
ﺐ .ﻭ ﻫﺬﹶﺍ ﻓِﻲ ﺍﻟﹾ
ﺼ ﺪ ﺍﻟ ِﺪّﻳ ﻦ ﻻﹶ ﺍﻟﹾ ِﻤﺮﺍ َﺀ ﻭﺍﻟﺘﺸﻐِﻴ
Pﺍﹶﻟﺜﱠﺎِﻟﺚﹸ :ﹶﺃﻥﹾ ﻳﻘﹾ ِ
ﺏ" -ﺝ" :ﻤﺒﺎﺤﺜﺘﻪ ﺃ" -ﺃ" ﻭ"ﺏ " :ﺍﻟﺘﺎﺴﻌﺔ .ﻭﺍﻟﺼﻭﺍﺏ ﻤﺎ ﺃُﺜﺒﺕ ﻤﻥ ﺍﻟﻨﺴﺨﺔ "ﺝ " ﺘﺒﻌﺎ ﻟﻠﺘﺴﻠﺴل.
ﺝ" -ﺃ" ﻭ "ﺏ" :ﺍﻟﻌﺎﺸﺭﺓ .ﻭ ﺍﻟﺘﺼﻭﻴﺏ ﻤﻥ"ﺝ" ﺙ" -ﺝ" :ﺍﻷﻤﺭ. ﺕ" -ﺝ" :ﻴﻌﺎﺭﺽ.
ﺩ" -ﺝ" :ﺍﻟﻘﺒﻴﺢ. ﺡ -ﺍﻟﻜﻠﻤﺔ ﻏﻴﺭ ﻭﺍﻀﺤﺔ ﻓﻲ "ﺃ" .ﻭﺍﻟﺘﺘﻤﺔ ﻤﻥ "ﺏ" ﻭ"ﺝ".
41
ﺏ ﺍﻟﹾ ﻤﻨﹶﺎﻅﹶﺭﺓِ [
] ﺁﺩﺍ
ﻭﺃﹶﻣﺎ ﺍﻵﺩﺍﺏ ،ﻓﹶﻤِﻨﻬﺎ ﻣﺎ ﻳﺮﺟِﻊ ﺇِﻟﹶﻰ ﺍﻟﺴﺆﺍﻝِ ،ﻭﻫﻮ ﺃﹶﻥﹾ ﻳﺤﻘِّﻘﹶﻪ ﻭﻳﻨﻘِّﺤﻪ ،ﻭﻳﻮﺿِّﺤﻪ ﻋﻦِ ﺍﻹِﺷﻜﹶﺎﻝِ ،ﻭﺍﻟﺘﻄﹾﻮِﻳﻞِ ﻭﺍﻟﹾﺤ ﺸﻮِ
ﻭﺍﻟﺘﻌﻘِﻴﺪِ .ﻭﻟِﺬﹶﺍ ﻗِﻴﻞﹶ :ﺣﺴﻦ ﺍﻟﺴﺆﺍﻝِ ﻧِﺼﻒ ﺍﻟﹾﻌِﻠﹾﻢِ.
)ﺃ(
ﻭﺇِﻟﹶﻰ ﺍﻟﹾﺠﻮﺍﺏِ ،ﻭﻫﻮ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣﻄﹶﺎﺑِﻘﺎﹰ ﻟِﻠﺴﺆﺍﻝِ ﻭﺍﺿِﺤﺎﹰ.
) ﺏ(
ﺴﻤﺎﻉِ ﻣِﻨﻪ ﻭﺇِﻧﺼﺎﻓِﻪِ .
ﻭﺇِﻟﹶﻰ ﺍﻟﹾﺨﺼﻢِ ،ﻭﻫﻮ ﺗﻮﻓِﻴﺔﹸ ﺣﻘِّﻪِ ﺑِﺎﻟ
)ﺕ (
ﻭﻣِﻦ ﺍﻵﺩﺍﺏِ ﺍﻟﹾﻤﺘﺄﹶﻛِّﺪﺓِ ﺍﻟﱠﺜﺒﺎﺕ ﻭﺍﻟﹾﺤِﻠﹾﻢ .ﻓﹶﻼﹶ ﻳﺸﺘِ ﻐﻞﹸ ﺑِﺘﺤﺮِﻳﻚِ ﺭﺃﹾﺱٍ ﺃﹶﻭ ﻳﺪٍ ،ﺃﹶﻭ ﻋﺒﺚٍ ﺑِﻠِﺤﻴﺔٍ ﺃﹶﻭ ﹶﻏﻴﺮِﻫﺎ ،ﺃﹶﻭ ﻟﹶﺠﺎﺝٍ ﻭﺭﻓﹾﻊِ
ﺻﻮﺕٍ ،ﻭﻻﹶ ﺳِ ﻴﻤﺎ ﻓِﻲ ﺍﻟﹾﻤﺴﺠِﺪِ.
] ﻓﹶﻭﺍﺌِ ﺩ ﺍﻟﹾ ﻤﻨﹶﺎﻅﹶﺭﺓِ [
)ﺝ( )ﺙ(
ﺇِﻟﹶﻰ ﺼﻮﺍﺏِ ،ﻭﺍﻟﻀﺎﻝِّ
ﺨﻤﺲ ]ﺃﹶﻳﻀﺎﹰ [ :ﺇِﻳﻀﺎﺡ ﺍﻟﹾﺤ ﻖِّ ،ﻭﺇِﺑﻄﹶﺎﻝﹸ ﺍﻟﺸﺒﻬﺔِ ،ﻭﺭﺩ ﺍﻟﹾﻤﺨﻄِﺊِ ﺇِﻟﹶﻰ ﺍﻟ
ﻭﺃﹶﻣﺎ ﻓﹶﻮﺍﺋِﺪﻫﺎ ﻓﹶ
ﺤﺔِ ﺍﻻﻋﺘِﻘﹶﺎﺩِ.
ﺍﻟ ﺮﺷﺎﺩِ ،ﻭﺍﻟﺰﺍﺋِﻎِ ﺇِﻟﹶﻰ ﺻِ
ﻭ ﹶﻗﺪ ﻳﻜﹸﻮﻥﹸ ﻣﺠ ﺮﺩ ﺍﻟﺘﻤﺮِﻳﻦِ ﻭﺍﻟﺘﻌﻠﱡﻢِ ،ﻭﻫﻮ ﻣﻘﹾﺼِﺪ ﺻﺤِﻴﺢ ﻟِﻤﻦ ﺻﻠﹸﺤﺖ ﻧِﻴﺘﻪ ،ﻭﺍﻟﻠﱠ ﻪ ﺍﻟﹾﻤﻮﻓِّﻖ.
] ﺍﹶﻟﹾ ﻤﺫﹶﺍﻜﹶﺭﺓﹸ ﻭﻓﹶﻭﺍﺌِ ﺩﻫﺎ [ ﺍﹶﻟﹾﻔﹶﺎﺌِﺩﺓﹸ ﺍﻟﺜﱠﺎﻨِﻴﺔ ﻋﺸﹾﺭﺓ )ﺡ(:
ﺍﹶﻟﹾﻤﺬﹶﺍﻛﹶﺮﺓﹸ :ﺍﻟﺘﻔﹶﺎﻭﺽ ﻓِﻲ ﺍﻟﹾﻌِﻠﹾﻢِ ﻟِﻤِﺜﹾﻞِ ﻣﺎ ﺗﻨﺼﺐ ﻟﹶﻪ ﺍﻟﹾﻤﻨﺎ ﹶﻇﺮﺓﹸ ،ﻭﻟﹶﻜِﻦ ﻋﻠﹶﻰ ﹶﻏﻴﺮِ ﻭﺟﻪِ ﺍﻟﻨِّﺰﺍﻉِ ،ﺑﻞِ ﺍﻟﺘﻌﺎﻭﻥِ .ﻭﻓﹶﻮﺍﺋِﺪﻫﺎ ﺃﹶﻳﻀﺎﹰ :
) ﺥ(
ﺍﻟﺘﻤﺮِﻳﻦ ﻛﹶﻤﺎ ﻣ ﺮ .ﻭﻫِﻲ ﻣﺤﻤﻮﺩﺓﹲ ﻹِﻓﹶﺎﺩﺗِﻬﺎ ﻭﺳﻼﹶﻣﺘِﻬﺎ ﻏﹶﺎﻟِﺒﺎﹰ ﻣِﻦ ﺍﻵﻓﹶﺎﺕِ ﺍﺳﺘِﻌﻼﹶﻡ ﺍﻟﹾﺤﻖِّ ﺃﹶﻭِ
ﺍﱠﻟﺘِﻲ ﻓِﻲ ﺍﻟﹾﻤﻨﺎﻇﹶ ﺮﺓِ ،ﺇِﻥﹾ ﻛﹶﺎﻧﺖ ﻣ ﻊ ﹶﺃﻫِ ﻠﻬﺎ ﻭﺁﺩﺍِﺑﻬﺎ ﹶﻛﻤﺎ ﻣ ﺮ.
ﺕ" -ﺝ" :ﺃﻭ ﺭﻓﻊ ﺏ" -ﺝ" :ﻭﺇﻴﻀﺎﺤﻪ. ﺃ" -ﺝ" :ﺇﻟﻰ ﺍﻟﺴﺅﺍل.
ﺝ" -ﺏ" :ﺍﻟﻀﻼل. ﺙ -ﺯﻴﺎﺩﺓ ﻤﻥ "ﺝ".
ﺥ" -ﺝ" :ﻭ ﺡ" -ﺃ" ﻭ"ﺏ" :ﺍﻟﺤﺎﺩﻴﺔ ﻋﺸﺭﺓ .ﻭﺍﻟﺼﻭﺍﺏ ﻤﺎ ﺃُﺜﺒﺕ ﻤﻥ ﺍﻟﻨﺴﺨﺔ "ﺝ " ﺘﺒﻌﺎ ﻟﻠﺘﺴﻠﺴل.
42
] ﺍﻹِﻗﹾﺭﺍ ﺀ [ ] ﺍﹶﻟﹾﻔﹶﺎﺌِﺩﺓﹸ [)ﺃ (ﺍﻟﺜﱠﺎﻟِﺜﹶﺔ ﻋﺸﹶﺭ)ﺏ(:
) ﺙ( )(1 )ﺕ(
. ﻗِﻴﻞﹶ :ﺣﺪ ﺍﻹِﻗﹾﺮﺍﺀِ ﺗﺼﺤِﻴﺢ ﺍﻟﹾﻤﺘﻦِ ،ﻭﺣﻞﱡ ﺍﻟﹾﻤﺸﻜﹶﻞِ ،ﻭﺯِﻳﺎﺩﺓﹲ ﻋﻠﹶﻰ ﻫﺬﹶﺍ ﺿﺮﺭﻫﺎ ﺃﹶﻛﹾﺜﹶﺮ ﻣِﻦ ﻧﻔﹾﻌِﻬﺎ .ﺍِﻧﺘﻬﻰ
)ﺡ( ) ﺝ(
ﺍﻟﹾﺤﺸﻮِ ،ﻭﺗﻮﺟِﻴﻪ ﻣﺎ ﺣﻞِّ ﺍﻟﹾﻤﺸﻜﹶﻞِ ﺍﻟﺘﻨﺒِﻴﻪ ﻋﻠﹶﻰ ﺍﻟﻨﻘﹾﺺِ ﺃﹶﻭِ ﹸﻗﻠﹾﺖ :ﻭ ﹶﻻﺑ ﺪ ﺃﹶﻥﹾ ﻳﺪﺭﺝ ﻓِﻴﻤﺎ ﺫﹸﻛِﺮ ﻣِﻦ ﺗﺼﺤِﻴﺢِ ﺍﻟﹾﻤﺘﻦِ ﺃﹶﻭ
ﻳﺤﺘﺎﺝ ﺇِﻟﹶﻰ ﺍﻟﺘﻮﺟِﻴﻪِ ،ﻭﻧﺤﻮ ﺫﹶﻟِﻚ .ﻓﹶﻬﻮ ﻛﹸﻠﱡﻪ ﻣِﻦ ﻭﻇِﻴﻔﹶﺔِ ﺍﻹِﻗﹾﺮﺍﺀِ .ﺛﹸ ﻢ ﻫﺬﹶﺍ ﻛﹸﻠﱡﻪ ﻟِﻠﹾﻤﺒﺘﺪِﺉِ .ﻭﺃﹶﻣﺎ ﹶﻏ ﻴﺮﻩ ﻓﹶﻴﻌﺎﻣﻞﹸ ﺑِﻤﺎ ﻳﻠِﻴﻖ ﺑِﻪِ .
ﻭﺍﻟﹾﻤﺪﺭِّﺱ ﺇِﻥﹾ ﻟﹶﻢ ﻳﻜﹸﻦ ﻓِﻲ ﺻﻨﻌﺔِ ﺍﻟﺘﺪﺭِﻳﺲِ ﹶﻃﺒِﻴﺒﺎﹰ ﻣﺎﻫِﺮﺍﹰ ،ﻛﹶﺎﻥﹶ ﻣﺎ ﻳﻔﹾﺴِﺪﻩ ﺃﹶﻛﹾﺜﹶﺮ ﻣِﻤﺎ ﻳﺼﻠِﺤﻪ .ﻭﺍﻟﻠﱠ ﻪ ﺍﻟﹾﻤﺴﺘﻌﺎﻥﹸ.
ﺏ" -ﺃ" ﻭ "ﺏ" :ﺍﻟﺜﺎﻨﻴﺔ ﻋﺸﺭﺓ .ﻭﺍﻟﺼﻭﺍﺏ ﻤﺎ ﺃُﺜﺒﺕ ﻤﻥ ﺍﻟﻨﺴﺨﺔ "ﺝ" ﺘﺒﻌﺎ ﻟﻠﺘﺴﻠﺴل. ﺃ -ﺯﻴﺎﺩﺓ ﻤﻥ "ﺏ ".
ﺙ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ". ﺕ" -ﺝ" :ﻤﻨﻔﻌﺘﻬﺎ.
ﺡ" -ﺝ" :ﻭ ﺝ" -ﺏ" :ﻭ
- 1ﺃﻭﺭﺩﻩ ﻤﺤﻤﺩ ﺒﻥ ﺴﻌﻴﺩ ﺍﻟﻤﻴﺭﻏﺜﻲ ﻓﻲ ﺍﻟﻌﻭﺍﺌﺩ ﺍﻟﻤﺯﺭﻴﺔ ﺍﻟﻭﺭﻗﺔ ،241ﻤﻨﺴﻭﺒﺎ ﻻﺒﻥ ﻋﺭﻓﺔ.
43
)ﺃ(
ﻓِﻲ ﺫِﻜﹾﺭِ ﺍﻷَﺸﹾﻴﺎﺥِ ﻓِﻲ ﺍﻟﺘﱠﻌﻠﱡﻡِ . ﺍﹶﻟﹾﻔﹶﺼلُ ﺍﻷَﻭلُ:
ﺸﻴﺦِ ،ﻭﺑﻴﺎﻥِ ﻣﺎ ﻳﻨﻘﹶﺴِﻢ ﺇِﻟﹶﻴﻪِ ،ﻭﺑﻴﺎﻥِ ﺍ ﻟﹾﺤﺎﺟﺔِ ﺇِﻟﹶﻰ ﺫِ ﻛﹾﺮِﻩِ .ﻭﻟﹾﻨﺮﺳﻢ ﻓِﻲ ﺫﹶﻟِﻚ ﹶﺛﻼﹶﺙﹶ ﻓﹶﻮﺍﺋِﺪ.
ﻭﻻﹶﺑ ﺪ ﺃﹶ ﻭﻻﹰ ﻣِﻦ ﺑﻴﺎﻥِ ﻣﻌﻨﻰ ﺍﻟ
] ﻓِﻲ ﺒﻴﺎﻥِ ﻤﻌﻨﹶﻰ ﺍﻟﺸﱠﻴﺦِ [ ﺍﻷُﻭﻟﹶـــﻰ:
ﺸﻴﺦ ﻟﹸﻐﺔﹰ :ﺍﻟﹾﻤﺴِﻦ .ﻗِﻴﻞ َ:ﻣِﻦ ﺍﻟﹾﺨﻤﺴِﲔ ﺃﹶﻭ ﺇِﺣﺪﻯ ﻭ ﺧﻤﺴِﲔ ﺇِﻟﹶﻰ ﺁﺧِﺮِ ﻋﻤﺮِﻩِ .ﻭﺷﺎﺥ ﺍﻟ ﺮﺟﻞﹸ ،ﻳﺸِﻴﺦ ﺷﻴﺨﺎﹰ ﺑِﺎﻟﺘﺤﺮِﻳﻚِ،
ﺍﻟ
ﻭﺷﻴﻮﺧﺔﹰ ﻭﺷﻴﺨﻮﺧﺔﹰ .ﻓﹶﻬﻮ ﺷﻴﺦ ﻭﺷﻴﺨﻮﻥﹲ .ﻭﻫﻢ ﺷﻴﻮﺥ ﻭﺃﹶﺷﻴﺎﺥ ﻭﻣﺸﻴﺨﺔﹲ ﻭﻣﺸﻴﻮﺧﺎﺀُ ﻭﻣﺸﺎﺋِﺦ.
)(1
] ﺍﻟﺭﺠﺯ [ ﻭﺷﻴﺦ ﺃﹶﻳﻀﺎﹰ ﺗﺸﻴِﻴﺨﺎﹰ ،ﻭﺗﺸﻴﺦ .ﻗﹶﺎﻝﹶ ﺍﻣﺮﺅ ﺍﻟﹾﻘﹶﻴﺲِ :
)(2
ﻼ
ﺤﺘﱠﻰ ﺃُﺒِﻴ ﺩ ﻤﺎﻟِﻜ ﹰﺎ ﻭﻜﹶﺎ ِﻫ ﹶ
ﻼ
ﻁﹰ - 1ﻭﺍﻟﻠﱠـ ِﻪ ﹶﻻ ﻴﺫﹾ ﻫﺏ ﺸﹶﻴﺨِﻲ ﺒﺎ ِ
)ﺏ(
ﻳﺮِﻳﺪ ﺃﹶﺑﺎﻩ. ﻭﺍﻹِﺿﺎﻓﹶﺔﹸ ﻟِﻤﺠ ﺮﺩِ ﺍﻻﺧﺘِﺼﺎﺹِ ،ﻛﹶﻤﺎ ﺗﻘﹸﻮﻝﹸ :ﻋﺎﻟِﻤﻨﺎ ﻭﻓﹶﺎﺭِﺳﻨﺎ.
] ﺍﻟﻁﻭﻴل [ ﻭﺍﻟﹾﻤﺮﺃﹶﺓﹸ ﺷ ﻴﺨﺔﹲ .ﻗﹶﺎﻝﹶ:
)(3 )ﺕ (
ﻗﹶﺒﻠِﻲ ﺃَﺴِﻴﺭﹰﺍ ﻴﻤﺎ ِﻨﻴﺎ ﻜﹶﺄَﻥ ﻟﹶﻡ ﺘﹶﺭﻯ ﻋﺒﺸﹶ ِﻤ ﻴ ﹲﺔ
ﺤﻙِ ﻤ ِﻨّﻲ ﺸﹶﻴﺨﹶ ﹲﺔ
- 1ﻭﺘﹶﻀ
)(4 ) ﺙ(
ﺃﹸﻣﻮﺭ ﹶﻗﺒِﻴﻠﹶﺔٍ ﺃﹶﻭ ﻗﹶﺮﻳﺔٍ ﺃﹶﻭ ﺟﻤﺎﻋﺔٍ ﺃﹶﻭ ﺧِﻄﱠﺔٍ .ﻭﻫﺬﹶﺍ ﻛﹶﺜِﲑ ﻓِﻲ ﺍﻟﹾﻌﺮﻑِ .ﻭﻫﻮ ﻣﺄﹾﺧﻮﺫﹲ ﺸﻴﺦ ﻋﻠﹶﻰ ﺍﻟ ﺮﺋِﻴﺲِ ﺍﻟﹾﻤﺪﺑِّ ِﺮ
ﻭﻗﹶﺪ ﻳﻄﹾﻠﹶﻖ ﺍﻟ
ﻣِﻦ ﺍﻟﹾﻤﻌﻨﻰ ﺍﻷَ ﻭﻝِ ،ﻷَ ﱠﻥ ﺍﻟﹾﻜﹶﺒِﲑ ﻳﺮﺟﻊ ﺇِﻟﹶﻰ ﻗﹶﻮﻟِﻪِ ﻷَﻣﺮﻳﻦِ:
ﺃﹶﺣﺪﻫﻤﺎ :ﺃﹶﻧﻪ ﺟﺪِﻳﺮ ﺑِﺎﻟﺘﻮﻗِﲑِ ﻟِﺴِﻨِّﻪِ .ﻭﻟِﺬﹶﻟِﻚ ﻗﹶﺎﻝﹶ ﺍﻟﻨﺒِﻲ ﺻﻠﱠﻰ ﺍﻟ ﱠﻠﻪ ﻋﻠﹶﻴﻪِ ﻭﺳ ﱠﻠﻢ )) :ﺍﻟﹾﻜﹸﺒﺮ ﺍﻟﹾﻜﹸﺒﺮ.(5)((
ﺏ" -ﺏ" :ﺇﻴﺎﻩ. ﺃ" -ﺝ" :ﺍﻟﺘﻌﻠﻴﻡ.
ﺙ" -ﺝ" :ﻭﺍﻟﻤﺩﺒﺭ ﺕ -ﻭﺭﺩﺕ ﻏﻴﺭ ﻤﺠﺯﻭﻤﺔ ﻓﻲ ﺠﻤﻴﻊ ﺍﻟﻨﺴﺦ ،ﺘﺒﻌﺎ ﻟﻠﻀﺭﻭﺭﺓ ﺍﻟﺸﻌﺭﻴﺔ.
-1ﺘﻘﺩﻤﺕ ﺘﺭﺠﻤﺘﻪ ﻓﻲ ﺍﻟﻬﺎﻤﺵ ،4ﺹ27
ﻭﺍﻟﺒﻴﺕ ﻓﻲ ﺩﻴﻭﺍﻨﻪ .134ﺍﻷﻏﺎﻨﻲ .106/9ﺃﻨﺸﺩﻩ ﻤﻊ ﺜﻼﺜﺔ ﺃﺒﻴﺎﺕ ﺃﺨﺭﻯ ﻟﻤﺎ ﺒﻠﻐﻪ ﺨﺒﺭ ﻤﻘﺘل ﺃﺒﻴﻪ.
ﺃﺒﻴﺭ :ﺃﻫﻠﻙ .ﻤﺎﻟﻙ ﻭﻜﺎﻫل :ﻤﻥ ﺒﻨﻲ ﺃﺴﺩ.
ﺤﺘﻰ ﺃُﺒِﻴ ﺭ ﻤﺎﻟﻜﺎ ﻭﻜﺎﻫﻼ ﻭﺍﷲ ﻻ ﻴﺫﻫﺏ ﺸﻴﺨﻲ ﺒﺎﻁﻼ -2ﺩﻴﻭﺍﻨﻪ:
ﺤﺴﺒ ﹰﺎ ﻭﻨﹶﺎﺌِﻼ
ﺦ
ﻴﺎ ﺨﹶﻴﺭ ﺸﹶﻴٍ ﺘﺎﷲ ﻻ ﻴﺫﻫﺏ ﺸﻴﺨﻲ ﺒﺎﻁﻼ ﺍﻷﻏﺎﻨﻲ:
ﺼﻼﹶﺀﺓ ﺍﻟﺤﺎﺭﺜﻲ .ﺸﺎﻋﺭ ﺠﺎﻫﻠﻲ ،ﻓﺎﺭﺱ ،ﺴﻴﺩ ﻗﻭﻤﻪ ﺒﻨﻲ ﺍﻟﺤﺎﺭﺙ .ﻤﻥ ﻗﺼﻴﺩﺓ ﻤﻁﻠﻌﻬﺎ:
-3ﺍﻟﺒﻴﺕ ﻟﻌﺒﺩ ﻴﻐﻭﺙ ﺒﻥ
ﻻ ِﻟﻴﺎ
ﻓﹶﻤﺎ ﻟﹶﻜﹸﻤﺎ ﻓِﻲ ﺍﻟﱠﻠﻭﻡِ ﻨﹶﻔﹾ ﻊ ﻭ ﹶ ﺃَﻻﹶ ﻻﹶ ﺘﹶﻠﹸﻭﻤﺎﻨِﻲ ﻜﹶﻔﹶﻰ ﺍﻟﱠﻠﻭ ﻡ ﻤﺎ ِﺒﻴﺎ
ﻗﺎﻟﻬﺎ ﻴﻭﻡ ﺍﻟﻜﻼﺏ ﺍﻟﺜﺎﻨﻲ ،ﺒﻌﺩ ﺃﻥ ﺃﺴﺭﻩ ﺍﻟﻌﺒﺸﻤﻲ )ﻤﻥ ﺒﻨﻲ ﻋﺒﺩ ﺸﻤﺱ( ،ﻭﺍﻨﻁﻠﻕ ﺒﻪ ﺇﻟﻰ ﺃﻫﻠﻪ .ﻓﺴﺨﺭﺕ ﻤﻨﻪ ﺃﻤﻪ ﺒﻌﺩ ﺃﻥ
ﺃﺨﺒﺭﻫﺎ ﺒﺄﻨﻪ ﺴﻴﺩ ﺍﻟﻘﻭﻡ .ﺍﻨﻅﺭ :ﺍﻷﻏﺎﻨﻲ .361 ،360 ،353/16
ﺨﻁﱠﺔ :ﺍﻷﺭﺽ .ﺍﻟﻠﺴﺎﻥ )ﺨﻁﻁ (
-4ﺍﻟ ِ
-5ﺴﻨﻥ ﺍﻟﻨﺴﺎﺌﻲ .319 ،318 ،317/4ﺍﻟﻨﻬﺎﻴﺔ ﻻﺒﻥ ﺍﻷﺜﻴﺭ .141/4
44
ﺸﺒﺎﺏ ﺃﹶﻭﻟﹶﻰ ﺑِﺎﻹِﻗﹾﺪﺍﻡِ ،ﻭﺍﻟﹾﻤﺸﻴﺨﺔﹶ ﺃﹶﻭﻟﹶﻰ
ﺍﹶﻟﺜﱠﺎﻧِﻲ :ﺃﹶﻧﻪ ﺃﹶﻗﹾﺪﻡ ﻭﺃﹶﻗﹾﻮﻯ ﺧِﺒﺮﺓﹰ ﻭﺗﺠﺮِﺑﺔﹰ .ﻭﻟِﺬﹶﻟِﻚ ﺍﺷﺘﻬِﺮ ﻋِﻨﺪ ﺃﹶﻫﻞِ ﺳِﻴﺎﺳﺔِ ﺍﻟﹾﺤﺮﺏِ ﺃﹶ ﱠﻥ ﺍﻟ
)(1
ﺑِﺎﻟﹾﻜﹶﻴﺪِ .ﻭ ﹶﻗﺪ ﻳﻜﹸﻮﻧﻮﻥﹶ ﺃﹶﻭﻟﹶﻰ ﺑِﺎﻹِﻗﹾﺪﺍﻡِ ﺃﹶﻳﻀﺎﹰ ﻟِﻜﹶﻮﻧِﻬِﻢ ﺃﹶﺻﺒﺮ ﻭﺃﹶﻋﺮﻑ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺃﹶﺑﻮ ﺍﻟ ﱠﻄﻴِّﺐِ :
] ﺍﻟﻁﻭﻴل [
)(2 )ﺃ(
ﻜﹶﺄَ ﱠﻨﻬﻡِ ﻤﻥ ﻁﹸﻭ ِل ﻤﺎ ﺍﻟﹾﺘﹶﺜﹶﻤﻭﺍ ﻤﺭﺩ ﺦ
ﺤ ِﻘّﻲ ﺒِﺎﻟﹾﻘﹶﻨﹶﺎ ﻭ ﻤﺸﹶﺎ ِﺌ ٍ -1
ﺴﺄَﻁﹾﻠﹸﺏ
)(3 )ﺃ(
] ﺍﻟﻭﺍﻓﺭ [ ﻭﻋﻠﹶﻰ ﻫﺬﹶﺍ ﺍﻟﹾﻤﻌﻨﻰ ﺍﻟﹾﻌﺮﻓِﻲِّ ﻳﺤﻮﻡ ﹶﻗﻮ ﻝﹸ ﺟﺮِﻳﺮٍ :
)(4
ﻋ ﺩﻟﹶﺕﹾ ﺫﹸﺒﺎﺒﺎ
ﻥ ﻤﺎ
ﻋﻠﹶﻰ ﺍﻟﹾﻤِﻴﺯﺍ ِ
ﻀ ﻌﺕﹾ ﺸﹸﻴﻭﺥﹸ ﺒﻨِﻲ ﻨﹸ ﻤﻴٍ ﺭ
- 1ﻭﻟﹶ ﻭ ﻭِ
ﻓﹶﺎﻷَﻭﻟﹶﻰ ﺃﹶﻥﹾ ﻳﺮِﻳﺪ)ﺏ( ﻋﺮﻓﹶﺎﺀَﻫﻢ ﻻﹶ ﻣﺠ ﺮﺩ ﺍﻟﹾﻤﺴِﻨِّﲔ ﻛﹶﻤﺎ ﻻﹶ ﻳﺨﻔﹶﻰ.
)(6 )(5
ﺨﺘﺼﺎﹰ ﺑِﺄﹶﻫﻞِ ﺍﻟﺴِّﻦِّ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺍﻟﹾﻐﻼﹶﻡ ﻟِﻌﻤﺮ ﺑﻦِ ﻋﺒﺪِ ﺍﻟﹾﻌﺰِﻳﺰِ )):ﻟﹶﻮ ﻛﹶﺎﻧﺖ ﺑِﺎﻟﺴِّﻦِّ ﻟﹶﻜﹶﺎﻥﹶ ﻓِﻲ
ﻣ ﻭﻟﹶﻤﺎ ﻟﹶﻢ ﻳﻜﹸﻦِ ﺍﻟﺘﺪﺑِﲑ ﻭﺍﻟﹾﻐﻨﺎﺀُ
)(7
ﺼﻐِﲑِ ،ﻟﹶﻢ ﻳ
ﺨﺘﺺ ﻫﺬﹶﺍ ﺍﻟﹾﻤﻌﻨﻰ ﺑِﻬِﻢ ﺑﻞﹾ ﻫﻮ ﺑِﺤﺴﺐِ ﺍﻟﹾ ﻐﻨﺎﺀِ ﻭﺍﻟ ﺮﺃﹾﻱِ .ﻭﻗﹶﺪ ﻳﻮﺟﺪ ﻣِﻦ ﺫﹶﻟِﻚ ﻟِﻠ ﻣِﻨﻚَ(( ﺍﻟﹾﻤﺴﻠِﻤِﲔ ﻣﻦ ﻫﻮ ﺃﹶﺳﻦ
)(8
] ﺍﻟﻤﺘﻘﺎﺭﺏ [ ﻣﺎ ﻻﹶ ﻳﻮﺟﺪ ﻟِﻠﹾﻜﹶﺒِﲑِ ،ﻛﹶﻤﺎ ﻗِﻴﻞﹶ :
)(9
ِﺩ ﺴـﺎ ﺩ ﻋﺸـِﻴ ﺭﺘﹶـﻪ ﺃَﻤـ ﺭﺩﺍ ﻜﹶﺜِـﻴﺭ ﺍﻟ ﺭﻤـﺎ ِﺩ ﺭﻓِـﻴﻊ ﺍﻟﹾ ِﻌﻤـﺎ -1
ﺏ " -ﺏ" :ﻴﺭﺩ. ﺃ -ﺍﻟﻜﻠﻤﺔ ﻏﻴﺭ ﻭﺍﻀﺤﺔ .ﻭﺍﻟﺘﻜﻤﻠﺔ ﻤﻥ "ﺏ" ﻭ"ﺝ".
-1ﺃﺒﻭ ﺍﻟﻁﻴﺏ ﺃﺤﻤﺩ ﺒﻥ ﺍﻟﺤﺴﻴﻥ ﺍﻟﻜﻭﻓﻲ ﺍﻟﻜﻨﺩﻱ ﺍﻟﻤﺘﻨﺒﻲ) 354ﻫـ( .ﺸﺎﻋﺭ ﺤﻜﻴﻡ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﻤﻘﺩﻤﺔ ﺩﻴﻭﺍﻨﻪ ﺒﺸﺭﺡ
ﺍﻟﻌﻜﺒﺭﻱ .ﻤﻌﺎﻫﺩ ﺍﻟﺘﻨﺼﻴﺹ .33-27/1ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ .125-120/1
-2ﺩﻴﻭﺍﻨﻪ .373/1ﻭﻓﻲ ﻴﺘﻴﻤﺔ ﺍﻟﺩﻫﺭ .143/1ﻤﻥ ﻗﺼﻴﺩﺓ ﻴﻤﺩﺡ ﺒﻬﺎ ﻤﺤﻤﺩ ﺒﻥ ﺴﻴﺎﺭ ﺍﻟﺘﻤﻴﻤﻲ ،ﻤﻁﻠﻌﻬﺎ:
ﺠ ﺩ
ﺠ ﺩ ﻓِﻴ ِﻪ ِﻨﻠﹾﺕﹸ ﺃَﻡ ﻟﹶﻡ ﺃَﻨﹶلْ ِ
ﺃَﻗﹶلﱡ ﻓﻌﺎﻟﻲ ﺒﻠﹾﻪ ﺃَﻜﹾﺜﹶﺭﻩ ﻤﺠﺩ ﻭﺫﹶﺍ ﺍﻟﹾ ِ
ﺍﻟﺘﺜﻤﻭﺍ :ﻤﻥ ﺍﻟﻠﺜﺎﻡ ،ﻭﻫﻭ ﻤﺎ ﻴﺠﻌل ﻋﻠﻰ ﺍﻟﻭﺠﻪ ﻤﻥ ﻓﺎﻀل ﺍﻟﻌﻤﺎﻤﺔ /.ﻓﻜﺄﻨﻬﻡ ﻤﺭﺩ :ﺤﻴﺙ ﻻ ﺘﺭﻯ ﻟﺤﺎﻫﻡ.
-3ﺍﻟﻬﺎﻤﺵ ،1ﺹ27
ﻥ ﻤﺎ ﻭ ﺯﻨﹶﺕﹾ ﺫﹸﺒﺎﺒﺎ
ﻋﻠﹶﻰ ﺍﻟﹾﻤِﻴﺯﺍ ِ
ﻭﻟﹶﻭ ﻭِ ﺯﻨﹶﺕﹾ ﺤﻠﹸﻭﻡ ﺒﻨِﻲ ﻨﹸ ﻤﻴٍ ﺭ -4ﺩﻴﻭﺍﻨﻪ .97ﻤﻊ ﺍﺨﺘﻼﻑ:
ﺼﺒﺕﹸ ﻟﹶﻘﹶﺩ ﺃَﺼﺎﺒﺎ
ﻭﻗﹸﻭﻟِﻲ ِﺇﻥ ﺃَ ل ﻭﺍﻟﹾ ِﻌﺘﹶﺎﺒﺎ
ﺃَ ِﻗِﻠّﻲ ﺍﻟﱠﻠﻭ ﻡ ﻋﺎ ِﺫ َ ﻤﻥ ﻗﺼﻴﺩﺓ ﻤﻁﻠﻌﻬﺎ:
-5ﺍﻟﻐﹶﻨﹶﺎﺀ :ﺍﻟﻨﻔﻊ .ﺍﻟﻠﺴﺎﻥ )ﻏﻨﺎ(
-6ﻤﻥ ﻤﻠﻭﻙ ﺍﻟﺩﻭﻟﺔ ﺍﻷﻤﻭﻴﺔ .ﻋﺭﻑ ﺒﺎﻟﺼﻼﺡ ﻭﺍﻟﻌﺩل .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺴﻴﺭ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ،148-114/5ﻤﺭﻭﺝ ﺍﻟﺫﻫﺏ
.238-223/3
-7ﻤﺭﻭﺝ ﺍﻟﺫﻫﺏ ،229/3ﺍﻟﻤﺤﺎﻀﺭﺍﺕ.232-231
ﺼﺨﹾ ِﺭ ﺍﻟﱠﻨﺩﻯ
ﻥ ِﻟ
ﻲ ﺠﻭﺩﺍ ﻭﻻﹶ ﺘﹶﺠﻤﺩﺍ ﺃَ ﻻﹶ ﺘﹶﺒِ ﻜﻴﺎ ِ
ﻋﻴﻨﹶ
ﺃَ -8ﺍﻟﺒﻴﺕ ﻟﻠﺨﻨﺴﺎﺀ ﻤﻥ ﻗﺼﻴﺩﺓ ﺘﺭﺜﻲ ﺃﺨﺎﻫﺎ ﺼﺨﺭﺍ ﻤﻁﻠﻌﻬﺎ:
ﺩﻴﻭﺍﻥ ﺍﻟﺨﻨﺴﺎﺀ .83ﺍﻷﻏﺎﻨﻲ .85/15ﺍﻟﺘﻌﺎﺯﻱ ﻭﺍﻟﻤﺭﺍﺜﻲ .90
ﻋﺸِﻴ ﺭﺘﹶﻪ ﺃَﻤ ﺭﺩﺍ
ِﺩ ﺴﺎ ﺩ ﺭﻓِﻴﻊ ﺍﻟﹾ ِﻌﻤﺎﺩِ ،ﻁﹶﻭِﻴلُ ﺍﻟِّﻨﺠﺎ -9ﺩﻴﻭﺍﻥ ﺍﻟﺨﻨﺴﺎﺀ:
ﻋﺸِﻴ ﺭﺘﹶﻪ ﺃَﻤ ﺭﺩﺍ
ِﺩ ﺴﺎ ﺩ ﻁﹶﻭِﻴلُ ﺍﻟِّﻨﺠﺎﺩِ ،ﺭﻓِﻴﻊ ﺍﻟﹾ ِﻌﻤﺎ ﺍﻷﻏﺎﻨﻲ:
ﻋﺸِﻴ ﺭﺘﹶﻪ ﺃَﻤ ﺭﺩﺍ
ِﺩ ﺴﺎ ﺩ ﻋﻅِﻴ ﻡ ﺍﻟ ﺭﻤﺎ
ﻁﹶﻭِﻴلَ ﺍﻟﹾ ِﻌﻤﺎﺩِ ، ﺍﻟﺘﻌﺎﺯﻱ ﻭﺍﻟﻤﺭﺍﺜﻲ:
45
ﺴ ِّﻦ ﻫ ﻮ ﺍﻷَﺻﻞﹸ ﻭﺍﻟﹾﻐﺎِﻟﺐ.
ﻧ ﻌﻢ ،ﹶﻛﻮﻧﻪ ﻣﻊ ﺍﻟ ِّ
ﺸﻴﺦ ﺃﹶﻳﻀﺎﹰ ﻋﻠﹶﻰ ﻣﻔِﻴﺪِ ﺍﻟﹾﻌِﻠﹾﻢِ .ﻓﹶﻜﹸﻞﱡ ﻣﻦ ﺃﹶﻓﹶﺎﺩﻙ ﻋِﻠﹾﻤﺎﹰ ﺑِﻘﹶﻮﻟِﻪِ ﺃﹶﻭ ﻓِﻌﻠِﻪِ ﺃﹶﻭ ﺣﺎﻟِﻪِ ،ﻓﹶﻬﻮ ﺷﻴ ﺨﻚ ﻓِﻴﻪِ .ﻭﻫﺬﹶﺍ ﺍﻟﹾﻤﻌﻨﻰ
ﻭ ﹶﻗﺪ ﻳﻄﹾﻠﹶﻖ ﺍﻟ
)ﺃ(
ﺼﻐِﲑ ﻣﺎ ﻟﹶﻴﺲ ﻋِ ﻨﺪﻩ .ﺃﹶﻭ ﻣِﻦ ﺍﻟﺜﱠﺎﻧِﻲ ،ﻷَ ﱠﻥ
ﻣﺄﹾﺧﻮﺫﹲ ﻣِﻦ ﺍﻟﹾﻤﻌﻨﻰ ﺍﻷَ ﻭﻝِ ﺃﹶﻳﻀﺎﹰ ،ﻷَ ﱠﻥ ﺍ َﻷﺻﻞﹶ ﻛﹶﻮﻥﹸ ﺍﻟﹾﻜﹶﺒِﲑِ ﻟِﻤﺰِﻳﺪِ ﺗ ﺠﺮِﺑﺘِﻪِ ﻳﻔِﻴﺪ ﺍﻟ
ﺻﺎﺣِﺐ ﺍﻟﹾﻌِﻠﹾﻢِ ﻣﺮﺟﻮﻉِ ﺇﻟﹶﻴﻪِ ،ﻓﹶﻬﻮ ﺍﻟﹾﻜﹶﺒِﲑ ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﺻﻐِﲑﺍﹰ .ﻛﹶﻤﺎ ﻗِﻴ ﻞﹶ:
] ﺍﻟﻁﻭﻴل [
)(1 ) ﺏ(
ﻋﻠﹶـﻴِ ﻪ ﺍﻟﹾ ﻤ ﺤﺎ ِﻓلُ
ِﺇﺫﹶﺍ ﺍﻟﹾـﺘﹶ ﱠﻔﺕﹾ ﻜﹶﺒِـﻴﺭ ﻋﻨﹾـ ﺩﻩ
ﺼﻐِـﻴ ﺭ ﺍﻟﹾﻘﹶـ ﻭِ ﻡ ﻭﺍﻟﹾ ِﻌﻠﹾـﻡِ
ﻥ
- 1ﻭِﺇ
ﻓﹶﺎﻟﹾﻌﻠﹶﻤﺎﺀُ ﻫﻢ ﺳﺎﺩﺍﺕ ﺍﻟﻨﺎﺱِ ﻛﹶﻤﺎ ﻛﹶﺎﻥﹶ ﺍﻹِﻧﺴﺎﻥﹸ ﺳﻴِّﺪ ﺍﻟﹾﺤﻴﻮﺍﻧﺎﺕِ ﻟِﻤﺎ ﻋِ ﻨﺪﻩ ﻣِ ﻦ ﺍﻟﹾﻌِﻠﹾﻢِ .ﺑﻞِ ﺍﻟﹾﻌﺎﻟِﻢ ﻳﻌﺪ ﺣﻴﺎﹰ ﻭﺇِﻥﹾ ﻣﺎﺕ ،ﻭﺍﻟﹾﺠﺎﻫِﻞﹸ
)(2
] ﺍﻟﻁﻭﻴل [ : ﻳﻌﺪ ﻣﻴﺘﺎﹰ ﻭﺇِﻥﹾ ﻋﺎﺵ .ﻛﹶﻤﺎ ﻗِﻴﻞﹶ
ﺏ ﺭﻤِـﻴﻡ
ﻭﺃَﻭﺼﺎﻟﹸـﻪ ﺘﹶ ﺤﺕﹶ ﺍﻟﺘﱡـﺭﺍ ِ ﺤﻲ ﺨﹶـﺎﻟِـﺩ ﺒﻌـ ﺩ ﻤﻭِ ﺘ ِﻪ
- 1ﺃَﺨﹸـﻭ ﺍﻟﹾﻌِـﻠﹾ ِﻡ
)( 3
ﻥ ﺍﻷَﺤـﻴﺎ ِﺀ ﻭﻫ ﻭ ﻋـﺩِﻴـﻡ
ﻴ ﻌ ﺩ ِﻤ ﻋﻠﹶﻰ ﺍﻟ ﱠﺜﺭﻯ
ﺕ ﻭﻫ ﻭ ﻴﻤﺸِﻲ - 2ﻭﺫﹸﻭ ﺍﻟﹾ
ﺠﻬِ ل ﻤﻴ ﹲ
)(4
] ﺍﻟﺭﺠﺯ [ : ﻭﻫﺬﹶﺍ ﺍﻟﹾﻤﻌﻨﻰ ﻫﻮ ﻣﺮﺍﺩ ﺃﹶﻫﻞِ ﺍﻻﺻﻄِﻼﹶﺣﺎﺕِ ﻓِﻲ ﺳﺎﺋِﺮِ ﺍﻟﹾﻌﻠﹸﻮﻡِ .ﻛﹶﻤﺎ ﻓِﻲ ﻗﹶﻮﻝِ ﺍﻟﺮﺍﺟِﺰِ
ِﺇ ﱠﻻ ﺭﺴِـﻴﻤـﻪ ﻭِﺇ ﱠﻻ ﺭﻤـﻠﹸـﻪ ﻋ ﻤﻠﹸـﻪ
ﻙ ِﺇ ﱠﻻ
ﻙ ِﻤﻥ ﺸﹶﻴ ﺨِـ ِ
- 1ﻤﺎ ﻟﹶـ ِ
ﻭﻳﺤﺘ ِﻤﻞﹸ ﺍﻟﹾ ﻤﻌﻨﻰ ﺍﻟﺜﱠﺎﻧِﻲ.
] ﺍﻟﺸﱠﻴﺦﹸ ﻓِﻲ ﺍﻟﺩِّﻴﻥِ ﻭﺃَﻗﹾﺴﺎ ﻤ ﻪ [ ﺍﹶﻟﹾﻔﹶﺎﺌِﺩﺓﹸ ﺍﻟـﺜﱠـﺎﻨِـﻴﺔﹸ :
)ﺕ(
ﺸﻴﺦ ﻓِﻲ ﺍﻟﺪِّﻳﻦِ ﻳﻨﻘﹶﺴِﻢ ﺇِﻟﹶﻰ ﺛﹶﻼﹶﺛﹶﺔِ ] ﺃﹶ ﹾﻗﺴﺎﻡٍ [ :
ﺍﹶﻟ
ﺷﻴﺦ ﺗﻌﻠِﻴﻢٍ، •
ﻭ ﺷﻴﺦ ﺗﺮِﺑﻴﺔٍ، •
ﻭ ﺷﻴﺦ ﺗﺮﻗِﻴ ٍﺔ. •
ﺕ -ﺯﻴﺎﺩﺓ ﻤﻥ "ﺝ" ﺏ" -ﺝ " :ﻜﺒﻴﺭﺍ ﺃ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ"
ﻥ ﻋﺎﻟِﻤﺎﹰ ﻜﹶﺒِﻴ ﺭ ِﺇﺫﹶﺍ ﺭ ﺩﺕﹾ ِﺇﻟﹶﻴِ ﻪ ﺍﻟﹾ ﻤﺤﺎ ِﻓلُ
ﺼﻐِﻴ ﺭ ﺍﻟﹾﻘﹶﻭِ ﻡ ِﺇﻥ ﻜﹶﺎ
ﻥ
ﻭِﺇ -1ﺩﻴﻭﺍﻥ ﺍﻟﺸﺎﻓﻌﻲ ،71ﻤﻊ ﺍﺨﺘﻼﻑ:
ﺠﺤﺎ ِﻓلُ
ﻋﻠﹶﻴِ ﻪ ﺍﻟﹾ
ﺼﻐِﻴ ﺭ ِﺇﺫﹶﺍ ﺍﻟﹾﺘﹶ ﱠﻔﺕﹾ
ﻋﻨﹾـ ﺩﻩ
ﻋﻠﹾ ﻡ ِ
ﻻ ِ
ﻥ ﻜﹶﺒِﻴ ﺭ ﺍﻟﹾﻘﹶﻭِ ﻡ ﹶ
ﻭِﺇ ﻭﻗﺒﻠﻪ:
-2ﺍﻟﺒﻴﺕ ﻻﺒﻥ ﺍﻟﺴﻴﺩ ﺍﻟﺒﻁﻠﻴﻭﺴﻲ)521ﻫـ( .ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ .97-96/3ﺍﻟﻨﻔﺢ .228/3ﺍﻟﻤﻁﺭﺏ .226ﺍﻟﺒﺩﺍﻴﺔ
ﻭﺍﻟﻨﻬﺎﻴﺔ .177/12
ﻋﺩِﻴﻡ
ﻥ ﺍﻷَﺤﻴﺎ ِﺀ ﻭﻫ ﻭ
ﻥ ِﻤ
ﻴﻅﹶ ﻋﻠﹶﻰ ﺍﻟﱠﺜﺭﻯ
ﺵ
ل ﻤﻴﺕﹲ ﻭﻫ ﻭ ﻤﺎ ٍ
ﺠﻬِ
ﻭﺫﹸﻭ ﺍﻟﹾ -3ﺃﻭﺭﺩﺘﻪ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﺴﺎﺒﻘﺔ ﺒﺼﻴﻐﺔ:
-4ﻭﺭﺩ ﺒﻼ ﻨﺴﺒﺔ ﻓﻲ ﺭﺴﺎﻟﺔ ﺍﻟﺼﺎﻫل ﻭﺍﻟﺸﺎﺤﺞ .548ﻭﺸﺭﺡ ﺍﻟﻤﻴﺩﺍﻨﻲ ﺍﻟﺸﻁﺭ ﺍﻷﻭل ﻓﻘﺎل " :ﻴﻀﺭﺏ ﻟﻠﺭﺠل ﺤﻴﻥ ﻴﻜﺒﺭ،
ﺃﻱ ﻻ ﻴﺼﻠﺢ ﺃﻥ ﻴﻜﹶﻠﱠﻑ ﺇﻻ ﻤﺎ ﻜﺎﻥ ﺍﻋﺘﺎﺩﻩ ﻭﻗﺩﺭ ﻋﻠﻴﻪ ﻗﺒل ﻫﺭﻤﻪ " ﻤﺠﻤﻊ ﺍﻷﻤﺜﺎل .289/2
ﺍﻟ ﺭﻤل :ﺍﻟﻬﺭﻭﻟﺔ .ﺍﻟﻠﺴﺎﻥ )ﺭﻤل( .ﺍﻟﺭﺴﻴﻡ :ﻀﺭﺏ ﻤﻥ ﺴﻴﺭ ﺍﻹﺒل ،ﻭﻗﻴل :ﻫﻭ ﺍﻟﺴﻴﺭ ﺍﻟﻠﻴﻥ .ﺍﻟﻠﺴﺎﻥ )ﺭﺴﻡ(.
46
)ﺃ(
ﺻﺔٍ .ﻓﹶﻨﻘﹸﻮﻝﹸ:
ﺼﻠﹶﺔﹲ ﻋِﻨﺪ ﺃﹶﻫﻠِﻪِ ﻻﹶ ﻧﻄِﻴﻞﹸ ﺑِﻬﺎِ ،ﺇﺫﹾ ﻟﹶﻢ ﻧﺘﺼ ﺪﺭِ ﺇﻟﹶﻴﻬﺎ .ﻭﻟﹶﻜِﻦ ﻧﺬﹾ ﻛﹸﺮ ﻣﺎ ﻳ ﺘﻤﻴﺰ ﺑِﻪِ ﻛﹸﻞﱡ ﻭﺍﺣِﺪٍ ﻣِﻦ ﺧﺎ
ﻭﻟِﻜﹸﻞٍّ ﺷﺮﻭﻁﹲ ﻣﻔﹶ
)ﺏ(
ﺍﻹِﺧﺒﺎﺭ ﺑِﺎﻟﹾﺤﻜﹾﻢِ ،ﻭﺗﺒﻴِﻴﻨﻪ ﺑِﻤﺎ ﻳﺤﺘﺎﺝ ﻣِﻦ ﺍﻟﹾﺒﻴﺎﻥِ،ﻭﻫﻮ ﻟِﺠﻤِﻴﻊِ ﺍﻟﹾﻤ ﻜﹶ ﱠﻠﻔِﲔ ﻋﺎﻣِّﻬِﻢ ﻭﺧﺎﺻِّﻬِﻢ. ﺷﻴﺦ ﺍﻟﺘﻌﻠِﻴﻢِ) ﺍﱠﻟﺬِﻱ ﻋِﻨﺪﻩ(
ﲔ.
ﺻ ِﺔ ﺍﻟﺴﺎِﻟ ِﻜ
ﹶﺃﻣﺎ ﺷﻴﺦ ﺍﻟﺘﺮِﺑﻴ ِﺔ ﻭ ﺷﻴﺦ ﺍﻟﺘﺮﻗِﻴ ِﺔ ﹶﻓﻬﻤﺎ ِﻟﺨﺎ
)ﺙ( )ﺕ (
ﺑِﻤﺎ ﻳﺼﻠﹸﺢ ﺑِﻪِ ﻓِﻲ ﺣﺎﻟِﻪِ .ﻭﺃﹶﻣﺎ ﺍﻟﺜﱠﺎﻧِﻲ ﻓﹶﻴﺘﻮ ﺟﻪ ﺇِﻟﹶﻰ ﺍﻟ ﱠﻠﻪِ ﺗﻌﺎﻟﹶﻰ ﻓِﻲ ﺻﻼﹶﺣِﻪِ، ﺍﻟﹾﻤﺮِﻳﺪ ﻓِﻲ ﻃﹶﺮِﻳﻘِﻪِ ﻭﻳﻌﺎﻟِﺠﻪ ﺃﹶﻣﺎ ﺍﻷَ ﻭﻝﹸ ﻓﹶﻴﺪﺭِﺝ
)ﺝ (
ﻭﻳﺤِﻴﻞﹸ ﻋﻠﹶﻴﻪِ ﻫِ ﻤﺘﻪ ﻓِﻲ ﺫﹶﻟِﻚ ،ﻓﹶﻴﻨﺘﻔِﻊ .ﻭﺗﻮﺿِﻴﺢ ﺫﹶﻟِﻚ ﺑِﺎﻟﹾﻤِﺜﹶﺎﻝِ ﺃﹶ ﱠﻥ ﺍﻟﹾﻤﺮِﻳﺪ ﻟﹶﻮ ﻭﺟﺪ ﻓِﻲ ﻧﻔﹾﺴِﻪِ ﺻِﻔﹶﺔﹰ ﻛﹶﺎﻟﹾﻜِﺒﺮِ ﻣﺜﹶﻼﹰ ،ﻓﹶﺈِ ﱠﻥ ﺷﻴﺦ
) ﺡ(
ﺨﺒِﺮﻩ ﺃﹶﻧﻬﺎ ﻣِﻦ ﺍﻟﹾﻤﺤ ﺮﻣﺎﺕِ ﺍﻟﹾﻤﻬﻠِﻜﹶﺎﺕِ .ﻭﺷﻴﺦ ﺍﻟﺘﺮﺑِﻴﺔِ ﻳﺄﹾﺧﺬﹸ ﻣﻌﻪ ﻓِﻲ ﻣﻌﺎﻟﹶﺠﺘِﻬﺎ ﻟِﺘﺰﻭﻝﹶ ﺑِﻌِﻼﹶﺝٍ ﻳﺼﻠﹸﺢ ﺑِﻪِ ﻋﻠﹶﻰ ﻣﺎ
ﺍﻟﺘﻌﻠِﻴﻢِ ﻳ
ﻳﺠِﺪﻩ ﺑِﺒﺼِﲑﺗِﻪِ ﺍﻟﻨﻮﺭﺍﻧِﻴﺔِ ،ﻭﻓِﺮﺍﺳﺘِﻪِ ﺍﻟ ﺮﺑﺎﻧِﻴﺔِ ،ﻛﹶﺄﹶﻥﹾ ﻳ ﹾﺄﻣﺮﻩ ﻣﺜﹶﻼﹰ ﺑِﺤﺰﻣﺔٍ ﻣِﻦ ﺣ ﻄﹶﺐٍ ﻳﺤﻤِﻠﹸﻬﺎ ﻭﻳﺸﻖ ﺑِﻬﺎ ﺍﻷَﺳﻮﺍﻕ ،ﻭﻣﺠﺎﻣِﻊ
)( 1
ﺴ ﻴِّﺪ ﺃﹶﺑﻮ ﻫﺮ ﻳﺮﺓﹶ
ﺍﻟﹾﻤﻌﺎﺭِﻑِ ﻛﹶﻤﺎ ﻛﹶﺎﻥﹶ ﺍﻟ
)(3 )(2 )ﺥ (
ﻟِﺼﺎﺣِﺒِﻪِ ،ﺃﹶﻭ ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺃﹶﺑﻮ ﺯﻳﺪٍ ﺨﻼﹶﺓِ ﺍﻟﹾﺠﻮﺯِ
ﻟِﻨﻔﹾﺴِﻪِ ،ﺃﹶﻭ ﻳﺄﹾﻣﺮ ﺑِﺤﻠﹾﻖِ ﺭﺃﹾﺳِﻪِ ﻭﺗﻌﻠِﻴﻖِ ﻣِ ﺭﺿِﻲ ﺍﻟ ﱠﻠﻪ ﻋﻨﻪ ﻳﻔﹾﻌﻠﹸﻪ ﺍﺧﺘِﺒﺎﺭﺍﹰ
ﺑِﺨِﺪﻣﺔٍ ،ﺃﹶﻭ ﻳﻠﹶﻘِّﻨﻪ ﺫِﻛﹾﺮﺍﹰ ﺃﹶﻭ ﺩﻋﺎﺀً ،ﺃﹶﻭ ﹶﻏﻴﺮ ﺫﹶﻟِﻚ.
)ﺫ( )ﺩ(
ﺑِﺤﻮﻟِﻪِ ﻭﻗﹸ ﻮﺗِﻪِ ،ﻓﹶﻴﺮﺑِّﻴﻪِ ﺑِﻬِ ﻤﺘِﻪِ .ﻭ ﹶﻗﺪ ﻭﺷﻴﺦ ﺍﻟﺘﺮﻗِﻴﺔِ ﻳﻨﺒِّﻬﻪ ﻋﻠﹶﻰ ﺍﻟﻄﱠﺮِﻳﻘﹶﺔِ ﻭﺍ ﻷَﺩﺏِ ،ﻭﻳﺘﻮ ﺟﻪ ﺇِﻟﹶﻰ ﺍﻟ ﱠﻠﻪِ ﺗﻌﺎﻟﹶﻰ ﻓِﻲ ﺃﹶﻥﹾ ﻳ ﹶَﻄﻬِّﺮﻩ ﻣِﻨﻬﺎ
)ﺭ(
ﻣﻼﹶﺣ ﹶﻈﺘِﻪِ ﺃﹶﻭ ﻣﺨﺎ ﹶﻃﺒﺘِﻪِ ﻣﺎ ﻻﹶ ﻳﺤﺼﻞﹸ ﺑِﺎﻟﺘﺮﺑِﻴﺔِ ﺩﻫﺮﺍﹰ ﻃﹶﻮِﻳﻼﹰ .ﻭﻗﹶﺪ ﺗﺠﺘﻤِﻊ ﻫﺬِﻩِ ﺍﻷُﻣﻮﺭ ﻓِﻲ ﻭﺍﺣِﺪٍ ،ﻓﹶ ﻴﻌﻠِّﻢ ﻳﺤﺼﻞﹸ ﻟﹶﻪ ﺑِﻤﺠ ﺮﺩِ
)ﺯ(
ﺑِﻬِ ﻤﺘِﻪِ ،ﻭﻫﻮ ﺍﱠﻟﺬِﻱ ﻳﺒﻘﹶﻰ ﻓِﻲ ﺯﻣﺎﻧِﻨﺎ .ﻓﹶﻘﹶﺪ ﻧﺺ ﺷﻴﻮﺥ ﻭﻳﺮﺑِّﻲ ﻭﻳﺮﻗِّﻲ ] ﻭﻫﻮ ﺍﻟﹾﻜﹶﺎﻣِﻞﹸ .ﻭ ﹶﻗﺪ ﻳﻜﹸﻮﻥﹸ ﺍﺛﹾﻨﺎﻥِ ﺑِﺄﹶﻥﹾ ﻳﻌﻠِّﻢ ﻭﻳﺮِّﻗﻲ[
)ﺱ(
،ﻭﻛﹶﺮِﻫﻮﺍ ﺍﻟﺴﻠﹸﻮﻙ ﺑِﻬﺎ. ﺍﻟﻄﱠﺮِﻳﻖِ ﻋﻠﹶﻰ ﺍﻧﻘِﻄﹶﺎﻉِ ﺍﻟﺘﺮﺑِ ﻴﺔِ ﺍﻟﹾﻤﺼﻄﹶﻠﹶﺢِ ﻋﻠﹶﻴﻬﺎ ﻣﻨﺬﹸ ﺯﻣﺎﻥٍ
ﺻﻠﱠﻰ ﺍﻟ ﱠﻠﻪ
ﺻﻠﱠﻰ ﺍﻟ ﱠﻠﻪ ﻋ ﹶﻠﻴِ ﻪ ﻭ ﺳ ﱠﻠﻢ ،ﹶﻓﻬ ﻮ ﹶﺃﺻﻠﹸﻬﺎ َﻷﻧﻪ
ﻼﺛﹶ ﹶﺔ ﻣﺄﹾﺧﻮ ﹶﺫﺓﹲ ِﻣﻦ ﺣﺎ ِﻝ ﺍﻟﻨِﺒ ِّﻲ
ﻭﺍﻋ ﹶﻠﻢ ﹶﺃ ﱠﻥ ﻫ ِﺬ ِﻩ ﺍﻷَﺣﻮﺍ ﹶﻝ ﺍﻟﱠﺜ ﹶ
ﻋ ﹶﻠﻴِ ﻪ ﻭ ﺳ ﱠﻠ ﻢ ﺟ ﻤ ﻌﻬﺎ ﻋﻠﹶﻰ ﹶﺃﻛﹾ ﻤ ِﻞ ﻭﺟٍ ﻪ.
ﺻ ﱠﻠﻰ ﺍﻟ ﱠﻠﻪ ﻋ ﹶﻠﻴِ ﻪ ﻭ ﺳ ﱠﻠ ﻢ ﻳ ﺮِﺑّﻲ
ﺸﺮِﻳ ﻌ ِﺔ ﻭﹶﺃﺻﻞﹸ ﺍﻟﹾِﺒﻌﹶﺜ ِﺔ .ﻭﹶﺃﻣﺎ ﺍﻟﺘﺮِﺑﻴﺔﹸ ﹶﻓ ﹶﻘﺪ ﻛﹶﺎ ﹶﻥ
ﺿﺢ ﻭﻫ ﻮ ﻇﹶﺎ ِﻫﺮ ﺍﻟ
ﹶﺃﻣﺎ ﺍﻟﺘﻌﻠِﻴﻢ ﹶﻓﻮﺍ ِ
ﹶﺃﺻﺤﺎﺑﻪ ﺑِﺎﻷَﺫﹾﻛﹶـﺎ ِﺭ ﺍﻟﹾﻤﺨﺘ ِﻠ ﹶﻔﺔِ ،ﻭﺍ َﻷﺩِ ﻋﻴ ِﺔ ﺍﻟﹾﻤﺨﺘ ِﻠ ﹶﻔﺔِ ،ﻭﺍﻟﹾ ﻮﺻﺎﻳﺎ ﺍﻟﹾﻤﺨﺘ ِﻠ ﹶﻔ ِﺔ ﻛﹸﻼِ ﺑﻤﺎ ﻳﺼﻠﹸﺢِ ﺑﻪِ ،ﹶﻓﻴﻘﹸـﻮﻝﹸ
ِﻟﻠﹾﻮﺍ ِﺣ ِﺪ:
ﺏ -ﺘﺼﺤﻴﺢ ﻤﻥ ﺍﻟﻨﺎﺴﺦ ﻓﻲ ﻫﺎﻤﺵ "ﺃ " ﻭ "ﺏ" .ﺃﻤﺎ ﻓﻲ "ﺝ" :ﻭﻅﻴﻔﺘﻪ ﺃ" -ﺝ " :ﻨﻘﺼﺩ
ﺙ" -ﺃ"" ،ﺏ" :ﻫﺎﻟﺠﻪ .ﻭﻓﻲ ﺍﻟﻬﺎﻤﺵ ﻤﻥ "ﺃ " ﺇﺸﺎﺭﺓ ﺇﻟﻰ ﺍﻟﺼﻭﺍﺏ. ﺕ" -ﺝ " :ﻓﻴﺩﺭ
ﺡ" -ﺝ" :ﺍﻟﻤﻬﻠﻜﺔ ﺝ" -ﺝ " :ﻓﺸﻴﺦ
ﺫ" -ﺝ" :ﻤﻨﻪ ﺩ" -ﺝ " :ﺍﻟﺘﺭﺒﻴﺔ ﺥ" -ﺝ " :ﺍﺨﺘﻴﺎﺭﺍ
ﺱ" -ﺝ " :ﺃﺯﻤﺎﻥ ﺯ -ﺯﻴﺎﺩﺓ ﻤﻥ "ﺝ" ﺭ" -ﺝ" :ﻤﺠﺭﺩ
-1ﺍﻟﻬﺎﻤﺵ ،5ﺹ3
-2ﺍﻟﻤﺨﻼﺓ :ﻤﺎ ﻴﻭﻀﻊ ﻓﻴﻪ ﺍﻟﺭﻁﺏ ﻤﻥ ﺍﻟﻨﺒﺎﺕ ﺃﻭ ﺍﻟﺤﺸﻴﺵ .ﺍﻟﻠﺴﺎﻥ )ﺨﻼ(
-3ﻟﻡ ﺃﻗﻑ ﻋﻠﻴﻪ.
47
)(2 )ﺃ( )(1
.ﻭﻣِﻦ ﺫﹶﻟِﻚ ﻣﺎ ﻛﹶ ﺮﻩ ﻣِﻦ ﺳﺮﺩِ ﺍﻟﺼِّﻴﺎﻡِ (( ،ﻭﻳﻘﹸﻮﻝﹸ ﻵﺧﺮ )):ﺃﹶﻥﹾ ﺗﻤﻮﺕ ﻭﻟِﺴﺎﻧﻚ ﺭﻃﹾﺐ ﻣِﻦ ﺫِ ﻛﹾﺮِ ﺍﻟ ﱠﻠﻪِ (( )) ﻻﹶ ﺗﻐﻀﺐ
)(4 )(3
ﻟِﻌﺒﺪِ ﺍﻟ ﱠﻠﻪِ ﺑﻦِ ﻋﻤﺮﻭ ،ﻭﺃﹶ ﹶﻗ ﺮ ﻋﻠﹶﻴﻪِ ﺣﻤﺰﺓﹶ ﺑﻦ ﻋﻤﺮٍﻭ ﺍﻷَﺳﻠﹶﻤِ ﻲ ،ﺇِﻟﹶﻰ ﹶﻏﻴﺮِ ﺫﹶﻟِﻚ.
ﻭﺃﹶﻣﺎ ﺍﻟﺘﺮﻗِﻴﺔﹸ ﻓﹶﻮﺍﺿِﺤﺔﹲ ﺃﹶﻳﻀﺎﹰ ،ﻓﹶﻘﹶﺪ ﻛﹶﺎﻥﹶ ﺍﻟ ﺮﺟﻞﹸ ﻳﻜﹸﻮﻥﹸ ﻓﹶﺎﺟِﺮﺍﹰ ،ﻭﺑِﻨﻔﹾﺲٍ ﻣﺸﺎﻫِﺪﺓٍ ﻃﹶﻠﹾﻌﺘﻪ ﺍﻟﹾﻜﹶﺮِﳝﺔﹶ ﻳﺨﺸﻊ ﻭﻳ ﻄﹾﻤﺌِﻦ ﺑِﺎﻹِﳝﺎﻥِ،
)(5 )ﺕ( )ﺏ(
. (( ﺣﺘﻰ ﺃﹶﻧﻜﹶﺮﻧﺎ ﻗﹸﻠﹸﻮﺑﻨﺎ ﻀﻨﺎ ﺃﹶﻳﺪِﻳﻨﺎ ﻋﻦِ ﺍﻟﺘﺮﺍﺏِ ﻣِﻦ ﺩﻓﹾﻨِﻪِ )ﺻﻠﱠﻰ ﺍﻟ ﱠﻠﻪ ﻋﻠﹶﻴﻪِ ﻭﺳ ﱠﻠﻢ(
ﹶﻗﻠﹾﺒﻪ .ﻭﻟِﺬﹶﻟِﻚ ﻗﹶﺎﻟﹸﻮﺍ )):ﻣﺎ ﻧﻔﹶ ﻭﻳﺘﻨ ﻮﺭ
)ﺙ(
ﺻﻠﱠﻰ ﺍﻟ ﱠﻠﻪ ﻋﻠﹶ ﻴﻪِ ﻭﺳ ﱠﻠﻢ. ﺼﻔﹶﺎﺀِ ﺑِﺼﺤﺒﺘِﻪِ
ﻭﻣﻌﺮِﻓﹶﺘﻬﻢ ﺍﻟﺰِّﻳﺎﺩﺓﹶ ﻭﺍﻟﻨﻘﹾﺺ ﺩﻟِﻴﻞﹸ ﺍﻟ
ﻭﻫﺎﻫﻨﺎ ﻟﹶﻄِﻴﻔﹶﺔﹲ ،ﻭﻫِﻲ ﺃﹶ ﱠﻥ ﺍﻟﹾﻤﻄﹾﻠﹸﻮﺏ ﻣِﻦ ﺍﻟﹾﻌﺒﺪِ ﺍﻟﺘﻮﺍﺿﻊ ،ﺑِﺄﹶﻥﹾ ﻳﻀﻊ ﻧﻔﹾﺴﻪ ﻟِﻤﺎ ﻳﻌﻠﹶﻢ ﻣِﻦ ﺧﺒﺜِﻬﺎ ﺣﺘﻰ ﻳﺮﺍﻫﺎ ﺩﻭﻥﹶ ﻛﹸﻞِّ ﻣﺨﻠﹸﻮﻕٍ.
)(6
ﲑﺓِ ﺍ ِﻻﻋﺘِﺒﺎﺭِ ،ﺣﺘﻰ ﺇِﻧﻪ ﻣﺘﻰ ﻧ ﹶﻈﺮ
ﻗﹶﺎﻝﹶ ﺑﻌﺾ ﺍﻟﹾﻤﺸﺎﺋِﺦِ )) :ﻓﹶﺈِﺫﹶﺍ ﺩﺍﻡ ﻟﹶﻪ ﻫﺬﹶﺍ ﺍﻟﻨ ﹶﻈﺮ ،ﻭﹶﺛﺒﺖ ﻟﹶﻪ ﻫﺬﹶﺍ ﺍﻟﹾﻤﻘﹶﺎﻡ ،ﺃﹶ ﹾﺛﻤﺮ ﻟﹶﻪ ﺍﻧﻔِﺘﺎﺡ ﺑﺼِ
ﺇِﻟﹶﻰ ﺷﻲﺀٍ ﻣِ ﻦ ﺍﻟﹾﻤﻜﹶﻮِّﻧﺎﺕِ ﺍﻋﺘﺒﺮ ﺑِﻪِ ،ﻭﺍﺳﺘﻔﹶﺎﺩ ﻣِﻨﻪ ﻋِﻠﹾﻤﺎﹰ ﻓﹶﻼﹶ ﺗﺤﺼﻰ ﺃﹶﺷﻴﺎﺧﻪ ،ﻭﺫﹶﻟِﻚ ﺃﹶ ﱠﻥ ﺍﻟﹾﻤﺪﺩ ﻳﺴﺮِﻱ ﻣِﻦ ﺍﻟﹾﻤﻜﹶﻮِّﻧﺎﺕِ ِﺇﻟﹶﻴﻪِ ﻛﹶﻤﺎ
ﺴﻤﺎﺀِ ﻓﹶﻬﻮ ﻳ ﺠﺮِﻱ ﺇِﻟﹶﻰ ﺍﻟﹾﻤﻜﹶﺎﻥِ ﺍﻟﺴﺎﻓِﻞِ (( .ﻭﻫﺬﹶﺍ ﻣﻌﻨﻰ ﻣﻄﹾﺮﻭﻕ ﺍﺳﺘﻌﻤﻠﹶﻪ ﺍﻷُﺩﺑﺎﺀُ ﻓِﻲ ﺃﹶﺷﻌﺎﺭِﻫِﻢ ،ﻭﻫﻮ
ﺃﹶ ﱠﻥ ﺍﻟﹾﻤﺎﺀَ ِﺇﺫﹶﺍ ﻧـﺰﻝﹶ ﻣِﻦ ﺍﻟ
ﺑﻴِّﻦ.
ﺸﻴﺨﻮﺧﺔِ ،ﻭﻫﻮ ﺍﻹِﻓﹶﺎﺩﺓﹸ ﻋﻠﹶﻰ ﺍﻹِﻃﹾﻼﹶﻕِ ﻣِﻦ ﺣﻲٍّ ﺃﹶﻭ ﺟﻤﺎﺩٍ ﺃﹶﻭ ﺟﻮﻫﺮٍ ﺃﹶﻭ ﻋﺮﺽٍ .ﻭﺇِﻟﹶﻰ ﻫﺬﹶﺍ
ﻭ ﹶﻏﺮﺿﻨﺎ ﺑﻴﺎﻥﹸ ﻧﻮﻉٍ ﺁﺧﺮ ﻣِﻦ ﺍﻟ
)ﺝ(
ﺨﻚ .ﺟﻌﻠﹶﻨﺎ ﺍﻟ ﱠﻠﻪ ﻣِ ﻦ
ﺍﻟﹾﻤﻌﻨﻰ ﺃﹶﺷﺮﻧﺎ ﻓِﻲ ﺻﺪﺭِ ﻫﺬﹶﺍ ﺍﻟﹾﺒﺤﺚِ ،ﻭﻫﻮ ﺃﹶ ﱠﻥ ﻛﹸ ﱠﻞ ﻣﻦ ﺃﹶﻓﹶﺎﺩﻙ ﻋِﻠﹾﻤﺎﹰ ﺑِﻘﹶﻮﻟِﻪِ ﺃﹶﻭ ﻓِﻌﻠِﻪِ ﺃﹶﻭ ﺣﺎﻟِﻪِ ،ﻓﹶﻬﻮ ﺷﻴ
ﺃﹸﻭﻟِﻲ ﺍﻟﹾﻔﹶﻬﻢِ ﻋ ﻨﻪ ،ﺁﻣِﲔ.
ﺕ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ" ﺏ" -ﺝ" :ﻴﻨﻭﺭ ﺃ" -ﺝ " :ﻭﻗﺎل
ﺝ" -ﺝ " :ﺍﻟﻤﺒﺤﺙ ﺙ" -ﺏ" :ﺒﻤﺤﺒﺘﻪ
-1ﺼﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ
-2ﺼﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ
-3ﺘﻘﺩﻤﺕ ﺘﺭﺠﻤﺘﻪ ﻓﻲ ﺍﻟﻬﺎﻤﺵ ،7ﺹ.4
-4ﺤﻤﺯﺓ ﺒﻥ ﻋﻤﺭﻭ ﺒﻥ ﻋﻭﻴﻤﺭﺍﻷﺴﻠﻤﻲ )61ﻫـ( :ﺼﺤﺎﺒﻲ ،ﻜﺜﻴﺭ ﺍﻟﻌﺒﺎﺩﺓ .ﻗﺎل ﻟﺭﺴﻭل ﺍﷲ )ﺹ( " :ﺇﻨﻲ ﺭﺠل ﺃﺴﺭﺩ
ﺍﻟﺼﻭﻡ ،ﻓﺄﺼﻭﻡ ﻓﻲ ﺍﻟﺴﻔﺭ" .ﻓﻘﺎل )ﺹ( " :ﺇﻥ ﺸﺌﺕ ﻓﺼﻡ ،ﻭﺇﻥ ﺸﺌﺕ ﻓﺄﻓﻁﺭ" .ﺘﺭﺠﻤﺘﻪ :ﺴﻴﺭ ﺍﻟﺴﻠﻑ ﺍﻟﺼﺎﻟﺤﻴﻥ -368/2
.369ﺘﻬﺫﻴﺏ ﺍﻟﻜﻤﺎل .336-333/7ﺍﻻﺴﺘﻴﻌﺎﺏ .375/1
-5ﺴﻨﻥ ﺍﻟﺘﺭﻤﺫﻱ .406/5
-6ﻟﻡ ﺃﻗﻑ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﻜﻼﻡ.
48
ﺽ ﺫِﻜﹾﺭِ ﺍﻹِﻨﹾﺴﺎﻥِ ﻷَﺸﹾﻴﺎﺨِﻪِ [
] ﺃَﻏﹾﺭﺍ ﺍﹶﻟﹾﻔﹶـﺎﺌِـﺩﺓﹸ ﺍﻟﺜﱠﺎﻟِـﺜﹶـﺔﹸ)ﺃ(:
)ﺕ( )ﺏ(
ﻳﻜﹸﻮﻥﹸ ﻷَ ﹾﻏﺮﺍﺽٍ .ﻭﺍﻟﹾﻤﻬِﻢ ﻣِﻨﻬﺎ ﺛﹶﻼﹶﺛﹶﺔﹲ: ﻷَﺷﻴﺎﺧِﻪِ ﻭﺗﻨﻮِﻳﻬﻪ ] ﺑِﻬِﻢ [ ﺫِﻛﹾﺮ ﺍﻹِﻧﺴﺎﻥِ
-ﺍﻷَ ﻭﻝﹸ :ﺃﹶﻥﹾ ﻳﻌﺮِﻑ ﺳﻨﺪﻩ ﻓِﻲ ﺍﻟﺮِّﻭﺍﻳﺔِ ﻭ ﹶﻃﺮِﻳﻘﹶﺘﻪ ﻓِﻲ ﺍﻟﹾﻌﻤﻞِ ﻭﺍﻟﺴِّ
ﲑﺓِ .ﻭﻫﺬﹶﺍ ﻣﺨﺼﻮﺹ ﺑِﻤ ﻦ ﻛﹶﺎﻥﹶ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﻌِﻠﹾﻢِ ﺃﹶﻭِ ﺍﻟﹾﻌﻤﻞِ
)ﺝ( ) ﺙ(
ﺍﻟﺴِّﻠﹾﺴِﻠﹶﺔﹸ ﻭﺗﻌﺮﻑ ﺍﻟﻄﱠﺮِﻳﻘﹶﺔﹸ. ﻭﺻﺎﻟِﺤ ﺎﹰ ﻷَﻥﹾ ﻳﻘﹾﺘﺪﻯ ﺑِﻪِ ﻓِﻴﻪِ ﻟِﺘﺜﹾﺒﺖ ﺃﹶﻭِ ﺍﻟﹾﺤﺎﻝِ
-ﺍﻟﺜﱠﺎﻧِﻲ :ﺍﻟﺸﻜﹾﺮ ﻭﺍﻟﹾﻤﻜﹶﺎﻓﹶﹶﺄﺓﹸ ﺑِﺬِﻛﹾﺮِ ﺍﻟﹾ
ﺨﻴﺮِ ﻭﻧﺸﺮِ ﺍﻹِﺣﺴﺎﻥِ .ﻭﻗﹶﺪ ﻭﺭﺩ ﺃﹶ ﱠﻥ ﻣ ﻦ ﺃﹸﺳﺪِﻱ ﺇِﻟﹶﻴﻪِ ﻣﻌﺮﻭﻑ ﻓﹶﺬﹶﻛﹶﺮﻩ ﻓﹶﻘﹶﺪ ﺷﻜﹶﺮﻩ،
)(1
ﻭﺇِﻥﹾ ﻛﹶﺘﻤﻪ ﻓﹶﻘﹶﺪ ﻛﹶﻔﹶﺮﻩ . ﻭﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﻫﺬﹶﺍ ﻓِﻲ ﺍﻟﻨِّﻌﻢِ ﺍﻟﺪﻧﻴﻮِﻳﺔِ ﺍﻟﹾﺨﺴِﻴﺴﺔِ ﺍﻟﹾﻔﹶﺎﻧِﻴﺔِ ،ﻓﹶﻤﺎ ﺑﺎﻟﹸﻚ ﻓِﻲ ﻧِﻌﻤﺔِ ﺍﻟﹾﻌِ ﻠﹾﻢِ ﻭﺍﻟﹾﻌﻤﻞِ ﻭﺍﻟﹾﺤﺎﻝِ ﺍﱠﻟﺘِﻲ
ﺺ ﺑِﺎﻟﹾﻘﹸﺪﻭﺓِ ،ﺑﻞﹾ ﻛﹸﻞﱡ ﻣﻦ ﺣﺼﻠﹶﺖ ﻣِﻨﻪ ﻣﺴﺄﹶﻟﹶﺔﹲ ﺗﻌﻴِّﻦ ﺷ ﻜﹾﺮﻩ .ﻓﹶﺈِ ﱠﻥ ﻣﺴﺄﹶﻟﹶﺔﹰ ﻭﺍﺣِﺪﺓﹰ ﻣِﻦ
ﺨﺘ
ﻫِﻲ ﺷﺮﻑ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧِﺮﺓِ .ﻭﻫﺬﹶﺍ ﻻﹶ ﻳ
ﺍﻟﹾﻌِﻠﹾﻢِ ﺃﹶﺷﺮﻑ ﻣِﻦ ﺍﻟﺪﻧﻴﺎ ﺑِﺤﺬﹶﺍﻓِﲑِﻫﺎ ،ﺑﻞﹾ ﻻﹶ ﻣﻨﺎﺳﺒﺔﹶ ﺃﹶﺻﻼﹰ.
ﺺ. -ﺍﻟﺜﱠﺎﻟِﺚﹸ :ﻣﺎ ﻳﺴﺘﺪﻋِﻲ ﺫِ ﻛﹾﺮﻫﻢ ﻣِﻦ ﺫِ ﻛﹾﺮِ ﺍﻟﹾﻔﹶﻮﺍﺋِﺪِ ﺍﻟﹾﺤﺎﺻِﻠﹶﺔِ ﻣﻌﻬﻢ .ﻭﻫﺬﹶﺍ ﺃﹶﻳﻀﺎﹰ ﻻﹶ ﻳ
ﺨﺘ
ﺇِﺫﹶﺍ ﻋﻠِﻢ ﻫﺬﹶﺍ ﻓﹶﻘﹶﺼﺪﻧﺎ ﻓِﻲ ﻫﺬِﻩِ ﺍﻟﹾﻔﹶﻬﺮﺳﺔِ ﺃﹶﻥﹾ ﻧﺬﹾﻛﹸﺮ ﺇِﻥﹾ ﺷﺎﺀَ ﺍﻟ ﱠﻠﻪ ﻛﹸ ﱠﻞ ﻣﻦ ﺣﺼﻞﹶ ﻟﹶﻨﺎ ﻣِﻨﻪ ﻋِﻠﹾﻢ ﻟِﻸَ ﹾﻏﺮﺍﺽِ ﺍﻟﹾﻤﺬﹾ ﻛﹸﻮﺭﺓِ ﻻﹶ
)ﺫ( )ﺩ( ) ﺥ( )ﺡ(
ﺑِﻔﹶﺤﻮﻯ ﺍﻟﹾﻜﹶﻼﹶﻡِ ﻣِﻨﻬﻢ ﺳﻴﺘﺒﻴﻦ ﺍﻟﹾﻮﺟﻮﺩِ ﻻﹶ ﺍﻟﹾﻤﻨﺰِﻟﹶﺔِ .ﻭﺍﻟﺼﺎﻟِﺢ ﻟِﻠﹾﻘﹸﺪﻭﺓِ ﺍﻟﹾﻘﹸﺪﻭﺓِ .ﻭﻧﺬﹾﻛﹸﺮﻫﻢ ﻋﻠﹶﻰ ﺗﺮﺗِﻴﺐِ ﺧﺼﻮﺹ
ﻋِﻨﺪ ﺗ ﺤﻠِﻴﺘِﻪِ ﻭﺍﻟﺘﻨﺼِﻴﺺِ ﻋﻠﹶﻰ ﻣﺎ ﺳﻤِﻊ ﻣِﻨﻪ ﻣِﻦ ﺍﻟﹾﻔﹸﻨﻮﻥِ ،ﺃﹶﻭ ﻭ ﻗﱠﻊ ﻣِﻦ ﺇِﺟﺎﺯﺓٍ .ﺛﹸ ﻢ ﺍﻟﹾﻤﺮﺍﺩ ﺫِ ﻛﹾﺮ ﻣﻦ ﹶﻇﻬﺮ ﺑِﺨﺼﻮﺻِﻴﺔٍ ﻭﻓﹶﻀِﻴﻠﹶﺔٍ ﻻﹶ
)ﺭ(
ﻣِﻨﻪ ﺷﻴﺌﺎﹰ ِﺇﺫﹾ ﻻﹶ ﻧﺤﺼِﻴﻪِ ،ﺑﻞﹾ ﻛﹶﺜِﲑ ﻣِ ﻤﻦ ﺣﺼﻞﹶ ﻟﹶﻨﺎ ﻣِﻨﻪ ﺿﺒﻂﹸ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﺃﹶﻭ ﺗﺠﻮِﻳﺪﻩ ﻓِﻲ ﺯﻣﻦِ ﺍﻟﺼِّ ﻐﺮِ ﻟﹶﻢ ﻛﹸﻞﱡ ﻣﻦِ ﺍﺳﺘﻔﹶﺪﻧﺎ
)ﺯ(
ﺍﻟﹾﻘﹸﺪﺱِ ﲑﺓِ
ﻧﺬﹾﻛﹸﺮﻫﻢ ﻟِﻜﹶﺜﹾﺮﺗِﻬِﻢ .ﻭﻣِ ﻨﻬﻢ ﻣﻦ ﻟﹶﻢ ﻧﺜﹾ ﺒﺖ ﻋﻠﹶﻴﻪِ ﺃﹶﻭ ﻋﻠﹶﻰ ﺍﺳﻤِﻪِ .ﺟﺰﻯ ﺍﻟ ﱠﻠﻪ ﺟﻤِﻴﻌﻬﻢ ﺧ ﻴﺮﺍﹰ ،ﻭﺟﻤﻌﻨﺎ ﻭِﺇﻳﺎﻫﻢ ﻓِﻲ ﺣﻈِ
)ﺕ(
ﺁﻣِﲔ. ﻋِﻨﺪ ﺍﻟﻨ ﹶﻈﺮِ ﺇِﻟﹶﻰ ﻭ ﺟﻬِﻪِ ﺍﻟﹾﻜﹶﺮِﱘِ ﻣﻊ ﺍﱠﻟﺬِﻳﻦ ﺃﹶﻧﻌﻢ ﺍﻟ ﱠﻠﻪ ﻋﻠﹶﻴﻬِﻢ] ﻣِﻦ ﺍﻟﻨﺒِﻴﺌِﲔ[
ﺕ -ﺯﻴﺎﺩﺓ ﻤﻥ "ﺝ" ﺏ" -ﺝ" :ﺍﻷﺸﻴﺎﺀ ﺃ" -ﺝ " :ﺍﻟﺜﺎﻨﻴﺔ
ﺡ -ﻻ ﻟﺨﺼﻭﺹ ﺝ" -ﺏ" :ﻟﻴﺜﺒﺕ ﺙ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ "
ﺩ" -ﺝ" :ﺍﻟﻘﺩﻭﺓ ﺥ -ﻓﻲ ﺍﻷﺼل :ﺍﻟﺘﺭﺘﻴﺏ .ﻭﺍﻟﺘﺼﺤﻴﺢ ﻤﻥ "ﺏ" ﻭ "ﺝ" ﻭﻫﻭ ﻤﺎ ﻴﻘﺘﻀﻴﻪ ﻟﻠﺴﻴﺎﻕ.
ﺯ" -ﺝ " :ﺤﻀﻴﺭﺓ ﺭ" -ﺝ" :ﺍﺴﺘﻔﺩﺕ ﺫ -ﻟﻴﺴﺘﺒﻴﻥ
-1ﻤﻌﺭﻭﻑﹲ ﻓﹶﺫﹶﻜﹶ ﺭﻩ ﻓﹶﻘﹶﺩ ﺸﻜﺭﻩ ﻭﻤﻥ ............
49
] ﺸﹸﻴﻭﺥﹸ ﺍﻟ ﱠﺘﻌﻠِﻴ ِﻡ [
)ﺃ(
ﻭﺍﻵﻥﹶ ﺃﹶﺑﺘﺪِﺉ ﻓِﻲ ﺫِﻛﹾﺮِ ﺷﻴﻮﺥِ ﺍﻟﺘﻌﻠِﻴﻢِ ﺑِﻌﻮﻥِ ﺍﻟ ﱠﻠﻪِ ﺍﻟﹾﻌﻠِﻴﻢِ ﺍﻟﹾﺤﻜِﻴﻢِ.
ﺴﻔِﻲ[
ﺴﻑﹶ ﺍﻟﹾﺤﺩﺍ ﺩ ﺍﻟﹾﻴﻭ ] ﺇِﺒﺭﺍﻫِﻴ ﻡ ﺒ
ﻥ ﻴﻭ
)(1
ﺭ ﺣﻤﺔﹶ ﺍﻟ ﱠﻠﻪ ﻋﻠﹶﻴﻪِ ،ﻋﻠﹶﻰ ﻳﺪِﻩِ ﺩﺧﻠﹾﺖ ﺍﻟﹾﻤﻜﹾﺘﺐ ،ﻭﻛﹸﻨﺖ ﻗﹶﺒﻠﹶﻪ ﻧﻔﹸﻮﺭﺍﹰ ﻓﹶﻤِﻨﻬﻢ ﺃﹶﺑﻮ ﺇِﺳﺤﺎﻕ ﺇِﺑﺮﺍﻫِﻴﻢ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﹾﺤﺪﺍﺩ ﺍﻟﹾﻴﻮﺳﻔِﻲ
) ﺏ(
ﻭﺫﹶﻟِﻚ ﻓِﻲ ﺣﻴﺎﺓِ ﻭﺍﻟِﺪﺗِﻲ ﺭ ﺣﻤﺔﹸ ﺍﻟ ﱠﻠﻪِ ﻋﻠﹶﻴﻬﺎ ،ﺣﺘﻰ ﻛﹸﻨﺖ ﺇِﺫﹶﺍ ﺃﹶﺭﺳﻠﹶﻨِﻲ ﺃﹶﻫﻠِﻲ ﺇِﻟﹶﻰ ﺍﻟﹾﻤﻜﹾ ﺘﺐِ ﺃﹶﺗﻨﻜﹼﺐ ﻋﻨﻪ .ﻭﺭﺑﻤﺎ ﻋﻦِ ﺍﻟﺘﻌ ﻠﱡﻢِ
ﺃﹶﺣﺘﺎﻝﹸ ﻓِﻲ ﺫﹶﻟِﻚ .ﻓﹶﺄﹶﻛﹾﻤﻦ ﻓِﻲ ﻃﹶﺮِﻳﻖِ ﺍﻟﺼِّﺒﻴﺎﻥِ ﺣﺘﻰ ﺇِﺫﹶﺍ ﺧﺮﺟﻮﺍ ﻣِﻦ ﺍﻟﹾﻤﻜﹾﺘﺐِ ﺟِ ﺌﹾﺖ ﻣﻌﻬﻢ ﺇِﻟﹶﻰ ﺃﹶﻫﻠِﻲ ﻛﹶﺄﹶﻧِّﻲ ﻗﹶﺪ ﻗﹶﺮ ﺃﹾﺕ ﻣﻌﻬﻢ ﻭﻟﹶﻢ
ﺃﹶﻗﹾﺮﺃﹾ .ﻭﺳ ﺒﺐ ﺫﹶﻟِﻚ ﺃﹶﻧِّﻲ ﻛﹸﻨﺖ ﺷﺪِﻳﺪ ﺍﻟﹾﺤﻴﺎﺀِ ﻓِﻲ ﺻِ ﻐﺮِﻱ ﺣﺘﻰ ﻛﹶﺎﻥﹶ ﺍﻟﹾﺤﻴﺎﺀُ ﻳﻤﻨﻌﻨِﻲ ﻣِﻦ ﺿﺮﻭﺭِﻳﺎﺕِ ﻧﻔﹾﺴِﻲ ﺃﹶﻥﹾ ﺃﹶﺗﻨﺎﻭﻟﹸﻬﺎ ﺃﹶﻭ ﺃﹶﺗﺤ ﺮ ﻙ
ﺨﺮﺝ ﻟِﻘﹶﻀﺎﺀِ ﺣﺎ ﺟﺔِ ﺍﻹِﻧﺴﺎﻥِ ،ﻭﻛﹶﻴ ﻒ
ﻓِﻴﻬﺎ ﻋِﻨﺪ ﺍﻟﻨﺎﺱِ .ﻓﹶﻜﹶﺎﻥﹶ ﻣِﻤﺎ ﺃﹸﻟﹾﻘِﻲ ﻓِﻲ ﻭﻫﻤِﻲ ﺃﹶ ﱠﻥ ﻣﻦ ﺩﺧﻞﹶ ﺍﻟﹾﻤﻜﹾﺘﺐ ﻛﹶﻴﻒ ﻳﺘﺄﹶﺗﻰ ﻟﹶﻪ ﺃﹶﻥﹾ ﻳ
ﻳﻤﻜِﻨﻪ ﺃﹶﻥﹾ ﻳﺬﹾ ﻛﹸﺮ ﺫﹶﻟِﻚ ﺃﹶﻭ ﻳﺸﺎﻭِﺭ ﻋﻠﹶﻴﻪِ ﺍﻟﹾﻤﺆﺩِّﺏ ﺃﹶﻭ ﹶﻏﻴﺮﻩ .ﻓﹶﻠﹶﻢ ﻳﻤﻜِﻨِّﻲ ﺇِﻻﱠ ﺍﻟﹾﻬﺮﺏ .ﻓﹶﻤﻜﹶﺜﹶﺖ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ ﻣ ﺪﺓﹰ ،ﺛﹸ ﻢ ﺗﻮﻓِّﻴﺖ ﻭﺍﻟِﺪﺗِﻲ
ﺭﺣَﻤﺔﹸ ﺍﻟ ﱠﻠﻪ ﻋﻠﹶﻴﻬﺎ .ﻓﹶَﻠﹶﻤﺎ ﺗﻮﻓِّ ﻴﺖ ﺗﻨ ﱠﻜﺮﺕ ﻋﻠﹶ ﻲ ﺍﻷَﺭﺽ ﻭﺃﹶﻫ ﻠﹸﻬﺎ.
)(2
ﻭ ﻻﹶ ﺍﻟﺩﺍﺭ ﺒِﺎﻟﺩﺍ ِﺭ ﺍﱠﻟﺘِﻲ ﻜﹸﻨﹾﺕﹶ ﺘﹶﻌِ ﺭﻑﹸ ﻋ ِﻬﺩﺘﹶ ﻬﻡ
ﻥ
ﺱ ﺍﱠﻟﺫِﻴ
- 1ﻓﹶﻤﺎ ﺍﻟﻨﱠﺎﺱ ﺒِﺎﻟﻨﱠﺎ ِ
ﻭﻛﹶﺎﻥﹶ ﺫﹶﻟِﻚ ﺳ ﺒﺐ ﺍﻟﹾﻔﹶﺘﺢِ ،ﻓﹶﺄﹶﻟﹾﻘﹶﻰ ﺍﻟ ﱠﻠﻪ ﺗﻌﺎﻟﹶﻰ ﻓِﻲ ﹶﻗﻠﹾﺒِﻲ ﻗﹶﺒﻮﻝﹸ ﺍﻟﺘﻌﻠﱡﻢِ .ﻓﹶﺪﺧﻠﹾﺖ ﺃﹶﺗﻌ ﱠﻠﻢ ،ﻭﻟﹶﻢ ﺃﹶﻟﹾﺒﺚﹾ ﺇِﻻﱠ ﻗﹶﻠِﻴﻼﹰ ﺣﺘﻰ ﺟﻌﻠﹾﺖ ﺃﹶﻃﹾﻠﹸﺐ
)(3
ﺑﻌﺪ ﺃﹶﻥﹾ ﻗﹶﺮﺃﹾﺕ ﺣِﺰﺑﻴﻦِ ﻣِﻦ ﻭﺍﻟِﺪِﻱ ﺭ ﺣِﻤﻪ ﺍﻟ ﱠﻠﻪ ﺃﹶﻥﹾ ﻳ ﻐﺮِّﺑﻨِﻲ ﺇِﻟﹶﻰ ﺍﻷَﻣﺼﺎﺭِ ﹶﻃﻠﹶﺒﺎﹰ ﻟِﻠﹾﻘِﺮﺍﺀَﺓِ .ﻓﹶ ﻐ ﺮﺑﻨِﻲ ﺭﺣِﻤﻪ ﺍﻟ ﱠﻠﻪ ﻟِﻨﺎﺣِﻴﺔِ ﺍﻟﹾﻘِﺒـﻠﹶﺔِ
)(4
ﺍﻟﹾﻘﹸﺮﺁﻥِ .ﻭﻛﹶﺎﻥﹶ ﻟﹶﻮﺣِﻲ ﻓِﻲ ﺳﻮﺭﺓِ ﻭﺍﻟﹾﻤﺮﺳﻼﹶﺕِ ﻋﺮﻓﺎﹰ .
)ﺕ(
ﺍﻟﻨﺒِﻲِّ ﺻﻠﱠﻰ ﺍﻟ ﱠﻠﻪ ﻋﻠﹶﻴﻪِ ﻭﺳ ﱠﻠﻢ ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﻣِﻦ ﺍﻟﹾﺤِﻜﹾﻤﺔِ ﻓِﻲ ﺫﹶﻟِﻚ .ﻓﹶﺄﹶﻣﺎ ﻭﺍﻟِﺪﻩ ﻭﻫﻮ ﻋﺒﺪ ﺍﻟ ﱠﻠﻪ ﺑﻦ ﻋ ﺒﺪِ ﺫﻛﺮﺕ ﻫﻨﺎ ﻭﻓﹶﺎﺓﹶ ﻭﺍﻟِﺪﻱ
) ﺙ()(5
) ﻓِﻲ ﻋِﲑٍ ﺍﻟﹾﻤﻄﱠﻠِﺐِ ﺑ ﻦِ ﻫﺎﺷِﻢ ،ﻓﹶﺘﻮﻓِّﻲ ﻭﺍﻟﻨﺒِﻲ ﺻﻠﱠﻰ ﺍﻟ ﱠﻠﻪ ﻋﻠﹶﻴﻪِ ﻭﺳ ﱠﻠﻢ ﻓِﻲ ﺑ ﹾﻄﻦِ ﺃﹸﻣِّﻪِ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺸﻬﻮﺭِ .ﻛﹶﺎﻥﹶ ﺧﺮﺝ ﺇِﻟﹶﻰ ﹶﻏ ﺰﺓﹶ
)ﺝ(
ﻳﺤﻤِﻠﹸﻮﻥﹶ ﺗِﺠﺎﺭﺓﹰ .ﻓﹶﻠﹶﻤﺎ ﻗﹶﻔﹶﻠﹸﻮﺍ ﻣﺮﻭﺍ ﺑِﺎ ﻟﹾﻤﺪِﻳﻨﺔِ ﻭﻫﻮ ﻣﺮِﻳﺾ. ﻟِﻘﹸﺮﻳﺶ (
ﺕ" -ﺝ" :ﻭﺍﻟﺩ ﺏ" -ﺝ" :ﺍﻟﺘﻌﻠﻴﻡ ﺃ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ"
ﺝ" -ﺝ " :ﺃﻁﺭﻴﺵ ﺙ" -ﺝ " :ﻏﺯﻭﺓ
-1ﻟﻡ ﺃﻗﻑ ﻋﻠﻰ ﺘﺭﺠﻤﺘﻪ.
-2ﺍﻟﺒﻴﺕ ﻟﻠﻔﺭﺯﺩﻕ .ﺍﻟﺘﺫﻜﺭﺓ ﺍﻟﺤﻤﺩﻭﻨﻴﺔ .296 /7
-3ﺭﺒﻤﺎ ﻜﺎﻥ ﻴﻁﻠﻕ ﻫﺫﺍ ﺍﻻﺴﻡ ﻋﻠﻰ ﻤﻨﻁﻘﺔ ﻴﻘﺼﺩﻫﺎ ﻁﻠﺒﺔ ﺍﻟﻌﻠﻡ ﺍﺸﺘﻬﺭﺕ ﺒﻜﻭﻨﻬﺎ ﻤﺭﻜﺯﺍ ﻟﺘﺤﺼﻴل ﺍﻟﻌﻠﻭﻡ.
-4ﺴﻭﺭﺓ ﺍﻟﻤﺭﺴﻼﺕ ) ﻤﻜﻴﺔ (.
-5ﺍﺴﻡ ﻤﻭﻀﻊ ﻓﻲ ﺒﻼﺩ ﺒﻨﻲ ﺴﻌﺩ ﺒﻥ ﺯﻴﺩ ﻤﻨﺎﺓ .ﻤﻌﺠﻡ ﺍﻟﺒﻠﺩﺍﻥ .203/4
50
)(1 )ﺏ( )ﺃ(
ﺍﻟﻨﺠﺎﺭِ .ﻭﺗﻮﻓِّﻲ ﻫﻨﺎﻟِﻚ ﻭﺩﻓِﻦ ﻓِﻲ ﺩﺍﺭِ ﺍﻟﻨﺎﺑِﻐﺔِ. ﺨ ﱠﻠﻒ ﺑِﻬﺎ ﻋِﻨﺪ ﺃﹶﺧﻮﺍﻟِﻪِ ﺑﻨِﻲ ﻋﺪِﻱٍّ ﺍﺑﻦِ
ﻓﹶﺘ
) ﺝ( ) ﺕ(
ﻋﺒﺪِ ﻣﻨﺎﻑٍ ﺑﻦِ ﺯﻫﺮﺓﹶ ﺑﻦِ ﻛﻼﺏ ﺑﻦِ ﻣ ﺮﺓﹶ .ﻓﹶﺘﻮﻓِّﻴﺖ ﻭﻫﻮ ﺻﻠﱠﻰ ﺍﻟ ﱠﻠﻪ ﻋﻠﹶﻴﻪِ ﻭﺳ ﱠﻠﻢ ﺍﺑﻦ ﺁﻣِﻨﺔﹸ ﺑِﻨﺖ ﻭﻫﺐٍ ﺍﺑﻦ ﻭﺃﹶﻣﺎ ﺃﹸﻣﻪ ﻭﻫِﻲ
ﺖِ ﺳِﻨِﲔ .ﻭﻗِﻴﻞﹶ :ﺍﺑﻦ ﺳﺒﻊٍ .ﻭﻗِﻴﻞﹶ :ﺍﺑﻦ ﺛﹶﻤﺎﻥِ ﺳِ ﻨِﲔ .ﻛﹶﺎﻧﺖ ﺫﹶﻫﺒﺖ ﺑِﻪِ ﺇِﻟﹶﻰ ﺍﻟﹾﻤﺪِﻳﻨﺔِ ﺗﺰِﻳﺮﻩ ﺃﹶﺧﻮﺍﻟﹶﻪ ﻣِﻦ ﺑﻨِﻲ ﻋﺪِﻱٍّ ﺑﻦِ ﺍﻟﻨﺠﺎﺭِ.
ﺳِ ّ
ﻓﹶﻠﹶﻤﺎ ﺭﺟﻌﺖ ﻣﺎﺗﺖ ﺑِﺎﻷَﺑﻮﺍﺀِ ﻭﻫﻮ ﻣﻮﺿِﻊ ﺑﻴﻦ ﻣ ﱠﻜﺔﹶ ﻭﺍﻟﹾﻤﺪِﻳﻨﺔِ.
ﻓﹶﺒﻘِﻲ ﺻﻠﱠﻰ ﺍﻟ ﱠﻠﻪ ﻋﻠﹶﻴﻪِ ﻭﺳ ﱠﻠﻢ ﻓِﻲ ﻛﹶﻔﹶﺎﻟﹶﺔِ ﺍﻟ ﱠﻠﻪِ ﺛﹸ ﻢ ﻛﹶﻔﹶﺎﻟﹶﺔِ ﺟﺪِّﻩِ ﻋﺒﺪِ ﺍﻟﹾﻤﻄﱠﻠِﺐِ ﺛﹸ ﻢ ﻋﻤِّﻪِ ﺃﹶﺑِﻲ ﻃﹶﺎﻟِﺐٍ .ﻭﻛﹶﺎﻥﹶ ﺍﻟﹾﻴ ﺘﻢ ﻓَِﻲ ﺣﻘِّﻪِ ﺻﻠﱠﻰ ﺍﻟ ﱠﻠ ﻪ
)(2
ﺸﺮ ﺑِﻪِ
ﺑِﺬﹶﻟِﻚ ،ﺣﻴﺚﹸ ﺑ ﻋﻠﹶﻴﻪِ ﻭﺳ ﱠﻠﻢ ﺗﺤﻘِـﻴﻘﺎﹰ ﻷَﻣﺮِﻩِ ﻷَﻧﻪ ﺑِﺬﹶﻟِﻚ ﻭﺻِﻒ ﻓِﻲ ﺍﻟﹾﻜﹸﺘﺐِ ﺍﻟﹾﻘﹶﺪِﳝﺔِ .ﻭﺫﹶﻛﹶـﺮﻩ ﺳﻴﻒ ﺑﻦ ﺫِﻱ ﻳﺰﻥ
ﻋﺒﺪ ﺍﻟﹾﻤﻄﱠﻠِﺐِ ،ﻓﹶﻘﹶﺎﻝﹶ :ﻳﻤﻮﺕ ﺃﹶﺑﻮﻩ ﻭﺃﹸﻣﻪ ﻭﻳﻜﹾﻔﹶﻠﹸﻪ ﺟﺪﻩ ﻭﻋﻤﻪ.
ﻕ.
ﺨﻠﹸﻮ ٍ
ﻚ ﹶﺃﻥﹾ ﹶﻻ ﻳﺒﻘﹶﻰ ﻋ ﹶﻠﻴِ ﻪ ﺣﻖِ ﻟ ﻤ
ﺤﻜﹾ ﻤ ِﺔ ﻓِﻲ ﹶﺫِﻟ
ﻗﹶﺎﻟﹸﻮﺍ :ﻭ ِﻣ ﻦ ﺍﻟﹾ ِ
)ﺙ (
ﻟﹶﻄِﻴﻔﹶﺘﺎﻥِ: ﺤﺔﹸ ﺍﻟﺘﺠﺮﺩِ ﻟِﻠﹾﺨﺎﻟِﻖِ .ﻭﻗﹶﺪ ﺧﻄﹶﺮﺕ ﻟِﻲ
ﹸﻗﻠﹾﺖ :ﻭﻓِﻲ ﺍﻟﹾﻴﺘﻢِ ﺍﻧﻘِﻄﹶﺎﻉ ﺍﻟﹾﻌﻼﹶﺋِﻖ ﻭﺻِ
)ﺡ( )ﺝ(
ﺑِﺤِﻜﹾﻤﺘِﻪِ .ﻓﹶﻜﹶﺎﻥﹶ ﻟِﻠﹾﻮﺍﻟِﺪِ ﺃﹶﹶﺛﺮ ﻋﺎﺩِﻱ ﺳﺒﺒﺎﹰ ﻣﺎﺩِّﻳﺎﹰ ِﺇﺤﺩﺍﻫﻤﺎ :ﺃﹶ ﱠﻥ ﺍﻟ ﱠﻠﻪ ﺗﻌﺎﻟﹶﻰ ﺍﺧﺘﺮﻉ ﺍﻟﹾﻌﺒﺪ ﺑِﻘﹸﺪﺭﺗِﻪِ ﻭﻣﺸِﻴﺌﹶﺘِﻪِ ،ﻭﺟﻌﻞﹶ ﺍﻟﹾﻮﺍﻟِﺪ
)(3
. (( ﻥ ِﺇ ﺤﺴﺎﻨﺎ
ﻓِﻲ ﺍﻟﻨﺸﹶﺄﺓِ .ﻓﹶﻼﹶ ﺟﺮﻡ ﺃﹶﹾﺛ ﺒﺖ ﺍﻟ ﱠﻠﻪ ﻣﺮﺍﻋﺎﺓﹶ ﺫﹶﻟِﻚ .ﻓﹶﻘﹶﺎﻝﹶ )):ﻭﻗﹶﻀﻰ ﺭ ﺒ ﻙ ﺃَ ﱠﻻ ﺘﹶﻌﺒﺩﻭﺍ ِﺇ ﱠﻻ ِﺇﻴﺎﻩ ﻭﺒِﺎﻟﹾﻭﺍ ِﻟ ﺩﻴِ
)(4
.ﻓﹶﻜﹶﺎﻥﹶ ﺣﻖ ﺍﻟﹾﻮﺍﻟِﺪﻳﻦِ ﻋﻈِﻴﻤﺎﹰ ﻷَﻧﻪ ﺛﹶﺎﻥٍ ﻋﻦ ﺣﻖِّ ﺍﻟﺮﺑﻮﺑِﻴﺔِ .ﹶﻏﻴﺮ ﺃﹶ ﱠﻥ ﺣ ﻖ ﺍﻟﺮﺑﻮﺑِﻴﺔِ ﺷﻜﹾﺮ ﻭ ِﻟﻭﺍ ِﻟ ﺩﻴﻙ((
ﻭﻗﹶﺎﻝﹶ )):ﺃََﻥ ﺍﹸﺸﹾﻜﹸﺭ ﻟِﻲ
ﺴﻌﺎﺩﺓِ
ﻋِﺒﺎﺩﺓٍ ﻭﺍﻋﺘِﻘﹶﺎﺩ ﺭﺑﻮﺑِﻴﺔٍ .ﻭﺣﻖ ﺍ ﻟﹾﻮﺍﻟِﺪﻳﻦِ ﺷﻜﹾﺮ ﺇِﺣﺴﺎﻥٍ ﻭﺍﻋﺘِﻘﹶﺎﺩ ﺍﻟ ﺘﺴﺒﺐِ .ﻓﹶﻜﹶﺎﻥﹶ ﻣِ ﻦ ﺗﻬﻴِﺌﹶﺔِ ﺍﻟ ﱠﻠﻪِ ﺗﻌﺎﻟﹶﻰ ﻟِﻌﺒﺪِﻩِ ﺃﹶﺳﺒﺎﺏ ﺍﻟ
)ﺩ( )ﺥ(
ﻟِﻤﻮ ﹶﻻﻩ ﺍﻟﹾﺤ ﻖ ﺃﹶﻥﹾ ﻳ ﹾﻄﺮﺡ ﻋﻨﻪ ﻫﺬﹶﺍ ﺍﻟﹾﺤ ﻖ ﺍﻟﺜﱠﺎﻧِﻲ ﺑِﺘ ﻐﻴِﻴﺐِ ﻣﺴﺘﺤِﻘِّﻴﻪِ ﻟِﻠﺪﺍﺭِ ﺍﻵﺧِﺮﺓِ ،ﻭﻫﻮ ﺍﻟﹾﺤﻜِﻴﻢ ﺍﻟﹾﻌﻠِﻴﻢ. ﻭﺍﻓﺮﺍﺩ ﳋﺪﻣﺔ
ﺕ" -ﺝ" :ﻓﻬﻲ ﺏ" -ﺏ"" ،ﺝ" :ﺒﻥ ﺃ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ"
ﺡ" -ﺏ" :ﻤﺅﺩﺒﺎ ﺝ" -ﺝ " :ﺍﻟﻭﻟﺩ ﺙ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ"
ﺩ" -ﺏ" :ﻤﺴﺘﺤﻘﻪ ﺥ" -ﺝ " :ﺍﻟﻌﺒﺎﺩﺓ
-1ﻟﻡ ﺃﻗﻑ ﻋﻠﻴﻪ.
-2ﺍﻟﻬﺎﻤﺵ ،7ﺹ.33
-3ﺍﻹﺴﺭﺍﺀ ) ﻤﻜﻴﺔ ( .23
-4ﻟﻘﻤﺎﻥ ) ﻤﻜﻴﺔ ( .13
51
)ﺃ(
ﺍﻟﺜﱠﺎ ِﻨ ﻴﺔﹸ :ﺃﹶ ﱠﻥ ﺍﻟ ﱠﻠﻪ ﺗﻌﺎﻟﹶﻰ ﻟﹶﻤﺎ ﻗﹶﻀﻰ ﺑِﺤِﻜﹾﻤﺘِﻪِ ﺍﻧﺘِﻈﹶﺎﻡ ﺃﹶﻣﺮِ ﻋﺒِﻴﺪِﻩِ ﺑِﻘِﻴﺎﻡِ ﺑﻌِ
ﻀﻬِﻢ ﺑِﺒﻌﺾٍ ﺗﺮﺑِﻴﺔﹰ ﻭﺍﺳﺘِﺼﻼﹶﺣﺎﹰ ﻭﻣﺸﺎﻭﺭﺓﹰ ،ﹶﻏﺮﺯ ﻓِﻲ
)(1 )ﺏ(
ﻓِﻲ ﺍﻟﻨﻮﺍﺋِﺐِ ﹶﻗﻠﹾﺐِ ﺍﻹِﻧﺴﺎﻥِ ﻣﺤﺒﺔﹶ ﻭﻟﹶﺪِﻩِ ،ﻭﺍﻟﹾﺤﻨ ﻮ ﻋﻠﹶﻴﻪِ .ﻭﻏﹶﺮﺯ ﻓِﻲ ﻗﹶﻠﹾﺐِ ﺍﻟﹾﻮﻟﹶﺪِ ﻣﺤﺒﺔﹶ ﺃﹶﺑﻮﻳﻪِ ﻭﺍﻻﺭﺗِﻴﺎﺡِ ﺇﻟﹶﻴﻬِﻤﺎ ،ﻭﺍﻟ ﱠﻠﺠﺎ
)ﺕ(
ﻋﻦِ ﺍﻟ ﱠﻠﻪِ ﺼﻐِﲑ ﻣﺘﻰ ﺭﺃﹶﻯ ﻓﹶﺰﻋﺎﹰ ﺻﺎﺡ :ﻳﺎ ﺃﹸﻣﺎﻩ ﺃﹶﻭ ﻳﺎ ﺃﹶﺑﺎﻩ ﻟِﺘ ﺘِ ﻢ ﺍﻟﹾﺤِﻜﹾﻤﺔﹸ ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭﺓﹸ .ﻭﻟﹶﻤﺎ ﻛﹶﺎﻥﹶ ﻫﺬﹶﺍ ﺷﺎﻏِﻼﹰ
ِﺇﻟﹶﻴﻬِﻤﺎ ،ﺣﺘﻰ ﺇِ ﱠﻥ ﺍﻟ
ﺴﻌﺎﺩﺓِ ﺃﹶﻳﻀ ﺎﹰ ﻟِﻤﻦ ﺃﹶﺭﺍﺩ ﺍﻟ ﱠﻠﻪ ﺑِﻪِ ﺫﹶﻟِﻚ ﺃﹶﻥﹾ ﻳﻘﹾ ﻄﹶﻊ ﻋﻨﻪ ﻋﻠﹶﻘﹶﺔﹶ ﻭﺍﻟِﺪﻳﻪِ ،ﺣﺘﻰ ﻻﹶ ﻳﻜﹸﻮﻥﹶ ﻟﹶﻪ ﻣﻔﹾﺰﻉ ﺇِﻻﱠ
ﻣﺤﺒﺔﹰ ﻭﺍﻟﹾﺘِﺠﺎﺀً ،ﻛﹶﺎﻥﹶ ﻣِﻦ ﺃﹶﺳﺒﺎﺏِ ﺍﻟ
ﺨﻴﺮ .ﻭﻫﺬﹶﺍ ﺑﺎﺏ ﻭﺍﺳِﻊ ﻟﹶﻮ
ﻣﻮ ﹶﻻﻩ ﺍﻟﹾﺤﻖ ،ﻭﻻﹶ ﻣﺤﺒﻮﺏ ﻭﻻﹶ ﻣﺄﹾﻟﹸﻮﻑ ﺇِﻻﱠ ﻫﻮ .ﻭﻫﻜﹶﺬﹶﺍ ﻓِﻲ ﺳﺎﺋِﺮِ ﺍﻟﹾﻌﻼﹶﺋِﻖِ ﻟِﻤﻦ ﺃﹶﺭﺍﺩ ﺍﻟ ﱠﻠﻪ ﺑِﻪِ ﺍﻟﹾ
ﺴ ﹾﻄﻨﺎ ﻓِﻴﻪِ ﺧﺮﺟﻨﺎ ﻋﻦِ ﺍﻟﹾ ﻐﺮﺽِ.
ﺗﺒ
)( 2
ﺨ ﺘﻤﺔﹶ ﺍﻷُﻭﻟﹶﻰ،
ﻟِﻠﺘﻌﻠﱡﻢِ .ﻓﹶ ﺒﻌﺪ ﺃﹶﻥﹾ ﺧﺘﻤﺖ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﺍﻟﹾﻌﻈِﻴﻢ ﺍﻟﹾ ﻓﹶﻠِﻨﺮﺟِﻊ ﺇِﻟﹶﻰ ﻣﺎ ﻧﺤﻦ ﻓِﻴﻪِ ،ﻭﻫﻮ ﺃﹶﻧِّﻲ ﺳﺎﻓﹶﺮﺕِ ﺇﻟﹶﻰ ﺑِﻼﹶﺩِ ﺍﻟﹾﻘِﺒﻠﹶﺔِ
)( 3
ﺳﺎﻓﹶﺮﺕ ﻣﻊ ﺍﻟﹾﻤﻌﻠِّﻢِ ﺍﻟﹾﻤﺬﹾ ﻛﹸﻮﺭِ ﺭﺣِﻤﻪ ﺍﻟ ﱠﻠﻪ ﺇِﻟﹶﻰ ﺑِﻼﹶﺩِﻧﺎ .ﻓﹶﺬﹶﻫ ﺒﺖ ﻣﻌﻪ ﻟِﺰِﻳﺎﺭﺓِ ﺍﻟﹾﻮﻟِﻲِّ ﺍﻟﺼﺎﻟِﺢِ ﺃﹶﺑِﻲ ﺍﻟ ﱠﻄﻴِّﺐِ ﺑﻦِ ﻳﺤﻴﻰ ﺍﻟﹾﻤﻴﺴﻮﺭِﻱ
)(4 )ﺙ(
ﺸﻴﺦِ ﺃﹶﺑِﻲ ﻳﻌﺰﻯ .ﻭﻭﻗﹶﻊ ﻓِﻲ ﺳﻤﻌِﻲ ﺃﹶ ﱠﻥ ﺍﻟﻨﺎﺱ
ﺼﺎﻟِﺤِﲔ .ﻓﹶﺰﺭﻧﺎﻫﻢ ﺛﹸ ﻢ ﺫﹶﻫﺒﻨﺎ ﻟِﺰِﻳﺎﺭﺓِ ﺍﻟ
ﻣﻌﻪ ﻓِﻲ ﺑﻘﹾﻌﺘِﻪِ ﻣِﻦ ﺍﻟ ﻭﻣﻦ] ﻫﻮ[
) ﺝ(
ﺞ .ﻭﺫﹶﻟِﻚ ﻣﺒﻠﹶﻎﹸ ﻋﻘﹾﻠِﻲ ﻓِﻲ ﺻِﻐﺮِﻱ .
ﺣﻮﺍﺋِﺞ ﻭﻫِﻲ :ﺍﻟﹾﻌِﻠﹾﻢ ،ﻭﺍﻟﹾﻤﺎﻝﹸ ،ﻭﺍﻟﹾﺤ ﻀﺮ ﻓِﻲ ﻋﻘﹾﻠِﻲ ﹶﺛﻼﹶﺙﹸ
ﻳﻄﹾﻠﹸﺒﻮﻥﹶ ﺍﻟﹾﺤﻮﺍﺋِﺞ ﻋِﻨﺪﻩ ﻓﹶﺤ
ﻀﻞِ ﺍﻟ ﱠﻠﻪِ ﺃﹶﻥﹾ ﻳﻤ ﻦ ﺑِﻬﺎ
ﻀﻞِ ﺍﻟ ﱠﻠﻪِ ﺗﻌﺎﻟﹶﻰ ﻟﹶﻪ ﺍ ﻟﹾﺤﻤﺪ ﻭﺍﻟﹾﻤِﻨﺔﹸ .ﻭﺃﹶﻣﺎ ﺍﻟﺜﱠﺎﻟِﺜﹶﺔﹸ ﻓﹶﻨﺮﺟﻮ ﻣِﻦ ﻓﹶ
ﻓﹶﺄﹶﻣﺎ ِﺛﻨﺘﺎﻥِ ﻓﹶﻘﹶﺪ ﺣﺼﻞﹶ ﻣِﻨﻬﻤﺎ ﻣﺎ ﻻﹶ ﻧﻨﻜِﺮﻩ ﻣِﻦ ﻓﹶ
ﻋﻠﹶْﻴﻨﺎ ﻣ ﺒﺮﻭﺭﺓﹰ ﻣﺘﻘﹶﺒﻠﹶﺔﹰ ﻭﺳﺒﺒﺎﹰ ﻟِﻠﹾﻔﹶﻮﺯِ ﺑِﺮِﺿﺎﻩ ﻭﻧﻌﻤﺎﻩ ﻓِﻲ ﺍﻟﺪﺍﺭﻳﻦِ.
ﻭﻛﹶﺎﻥﹶ ﺭﺣِﻤﻪ ﺍﻟ ﱠﻠﻪ ﺗﺎﻟِﻴﺎﹰ ﻟِﻜِﺘﺎﺏِ ﺍﻟ ﱠﻠﻪِ ﻣﺘﻌﻔِّﻔﺎﹰ ﻋﻦ ﻣﺤﺎﺭِﻣِﻪِ ﻣﺤﺎﻓِﻈﺎﹰ ﻋﻠﹶﻰ ﺩِﻳﻨِﻪِ ﺣﺴﻦ ﺍﻟﹾﻌِﺸﺮﺓِ .ﻭ ﹶﻗﺪ ﺃﹶﻓﹶﺎﺩﻧِﻲ ﻓﹶﻮﺍﺋِﺪ ﻣﺘﻌﺪِّﺩﺓﹰ ﻣِ ﻦ
)(6 )(5
ﻟِﻠﹾﺠﻮﺯِﻱِّ ، (( ﺍﻟﹾﻤﻮﺭِﺩ ﺍﻟﹾﻌﺬﹾﺏ )) ﺍﻟﹾﺤﻔﹶﺎﺋِﻆِ ﻭﻏﹶﻴﺮِﻫﺎ .ﻭﻣِﻦ ﺃﹶﺣﺴﻦِ ﻣﺎ ﺍﺳﺘﻔﹶﺪﺕ ﻋﻠﹶﻰ ﻳﺪِﻩِ ﺃﹶﻥﹾ ﻛﹶﺎﻥﹶ ﻋِﻨﺪﻩ ﻣﺠﻤـُﻮﻉ ﻓِﻴﻪِ
)(7
ﻟﹶﻪ .ﻓﹶﻜﹸﻨﺖ ﺁﺧﺬﹸﻩ ﺃﹶﻧ ﹸﻈﺮ ﻓِﻴﻪِ ﻓﹶﺄﹸﻃﹶﺎﻟِﻊ ﺣِﻜﹶﺎﻳﺎﺕِ ﻣﻦ ﻓِﻴﻪِ ﻣِﻦ ﻭﺑﺤﺮ ﺍﻟﺪﻣﻮﻉِ
ﺕ" -ﺝ " :ﺸﻐﻼ ﺏ" -ﺏ" ﻭﻟﺩ ﺃ" -ﺃ " ﻭ"ﺝ" :ﺍﻟﺜﺎﻨﻲ ،ﻭﺍﻟﺼﻭﺍﺏ ﻤﺎ ﻭﺭﺩ ﻓﻲ "ﺏ" ﺃﻱ :ﺍﻟﻠﻁﻴﻔﺔ ﺍﻟﺜﺎﻨﻴﺔ
ﺝ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ" ﺙ -ﺯﻴﺎﺩﺓ ﻤﻥ "ﺝ"
-1ﺍﻟﻠﺠﺎ :ﺍﻟﻤﻌﻘل ﻭﺍﻟﻤﻼﺫ .ﺘﺎﺝ ﺍﻟﻌﺭﻭﺱ )ﻟﺠﺎ(
-2ﺍﻟﻬﺎﻤﺵ ،3ﺹ .49
-3ﺃﺒﻭ ﺍﻟﻁﻴﺏ ﺒﻥ ﻴﺤﻴﻰ ﺍﻟﻤﻴﺴﻭﺭﻱ )985ﻫـ( :ﻤﻥ ﺃﻫل ﺍﻟﻔﻀل ﻭﺍﻟﺼﻼﺡ ﻭﺍﻟﺩﻴﺎﻨﺔ .ﻤﻭﺴﻭﻋﺔ ﺃﻋﻼﻡ ﺍﻟﻤﻐﺭﺏ ) ﺘﺫﻜﺭﺓ
ﺍﻟﻤﺤﺴﻨﻴﻥ( .934/2ﺍﻟﻤﺤﺎﻀﺭﺍﺕ.44
-4ﻫﻭ ﺃﺒﻭ ﻴﻌﺯﻯ ِﻴﱠﻠﻨﱡﻭﺭ ﺒﻥ ﻤﻴﻤﻭﻥ ﺍﻟﻬﺯﻤﻴﺭﻱ )572ﻫـ( .ﻤﻥ ﺃﻜﺎﺒـﺭ ﻤﺘﺼﻭﻓﺔ ﺍﻟﻤﻐﺭﺏ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﻁﺒﻘﺎﺕ ﺍﻟﺸﻌﺭﺍﻨﻲ
.137-136/1ﺍﻟﺘﺸﻭﻑ .232-231ﺩﻋﺎﻤﺔ ﺍﻟﻴﻘﻴﻥ ﻟﻠﻌﺯﻓﻲ .ﺍﻟﻤﻌﺯﻯ ﻟﻠﺼﻭﻤﻌﻲ .ﻤﻭﺴﻭﻋﺔ ﺃﻋﻼﻡ ﺍﻟﻤﻐﺭﺏ .365/1
-5ﺍﻟﻤﻭﺭﺩ ﺍﻟﻌﺫﺏ ،ﻓﻲ ﺍﻟﻤﻭﺍﻋﻅ ﻭﺍﻟﺨﻁﺏ .ﺫﻜﺭﻩ ﺍﻟﺯﺭﻜﻠﻲ ﻓﻲ ﺍﻷﻋﻼﻡ .317-316/3
-6ﺍﻟﺼﻭﺍﺏ :ﺍﺒﻥ ﺍﻟﺠﻭﺯﻱ ،ﻋﺒﺩ ﺍﻟﺭﺤﻤﺎﻥ ﺒﻥ ﻋﻠﻲ )597ﻫـ( .ﻋﺎﻟﻡ ﺒﺎﻟﺘﺎﺭﻴﺦ ﻭﺍﻟﺤﺩﻴﺙ ،ﻜﺜﻴﺭ ﺍﻟﺘﺼﺎﻨﻴﻑ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ:
ﻭﻓﻴﺎﺕ ﺍﺒﻥ ﻗﻨﻔﺫ .301ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ .142-140/3ﺍﻷﻋﻼﻡ .317-316/3
-7ﻜﺘﺎﺏ ﻓﻲ ﺍﻟﻭﻋﻅ .ﺫﻜﺭﻩ ﺍﻟﺯﺭﻜﻠﻲ ﻓﻲ ﺍﻷﻋﻼﻡ .317-316/3
52
)(3 )(2 )(1
ﺍﻟﺼﺎﻟِﺤِﲔ ﻛﹶﹸﺄﻭﻳﺲٍ ﺍﻟﹾﻘﹶﺮﻧِﻲِّ ،ﻭﺇِﺑﺮﺍﻫِﻴﻢ ﺑﻦِ ﺃﹶﺩﻫﻢ ، ﻭﺇِﺑﺮﺍﻫِﻴﻢ ﺍﻟﹾﺨﻮﺍﺹِ ،ﻭﻏﹶﻴﺮِﻫِﻢ .ﺭﺿِﻲ ﺍﻟ ﱠﻠﻪ ﻋﻦ ﺟﻤِﻴﻌِﻬِﻢ ﻭﻧﻔﹶﻌﻨﺎ ﺑِﻬِﻢ.
)(4
ﻓﹶﺎﻧﺘﻘﹶﺸﺖ ﺗِﻠﹾﻚ ﺍﻟﹾﻤﺂِﺛﺮِ ﻓِﻲ ﻋﻘﹾﻠِﻲ ،ﻭﻭﻗﹶﻌﺖ ﺣﻼﹶﻭﺗﻬﺎ ﻓِﻲ ﻗﹶﻠﹾﺒِﻲ .ﻓﹶﻜﹶﺎﻥﹶ ﺫﹶﻟِﻚ ﺑﺬﹾﺭﺍﹰ ﻟِﻤﺎ ﺃﹶﻧﻌﻢ ﺍﻟ ﱠﻠﻪ ﺗﻌﺎﻟﹶﻰ ﺑِﻪِ ﻣِﻦ ﺍﻹِﳝﺎﻥِ ﺑِﺎﻟﻄﱠﺮِﻳﻘﹶﺔِ
ﻭﻣﺤﺒﺔِ ﺃﹶﻫﻠِﻬﺎ ﻭﺍﻟﺘﺴﻠِﻴﻢِ ﻟﹶﻬﻢ .ﻧﺴﺄﹶﻟﹸﻪ ﺳﺒﺤﺎﻧﻪ ﺃﹶﻥﹾ ﻳﻜﻤﻞ ﻫﺬِﻩِ ﺍﻟﻨِّﻌﻢ ﺍﱠﻟﺘِﻲ ﻻﹶ ﻧﺤﺼِﻲ ﻟﹶﻬﺎ ﺷﻜﹾﺮﺍﹰ ﺑِﺎﻟ ﱠﻠﺤﺎﻕِ ﺑِﻬِﻢ ﻭﺍﻻِﻧﺨِﺮﺍﻁِ ﻓِﻲ
ﺳِﻠﹾﻜِﻬِﻢ ﻓِﻲ ﺍﻟﺪﺍﺭﻳﻦِ .ﺇِﻧﻪ ﺍﻟﹾﺠﻮﺍﺩ ﺍﻟﹾﻜﹶﺮِﱘ ﺍﻟ ﺮﺅﻭﻑ ﺍﻟ ﺮﺣِﻴﻢ.
] ﺃَﺒﻭ ﺯﻴﺎﻥ ﺒ ﻥ ﻤﺤﻤﺩ ﺍﻟﻨﱠﺩِّﻱ [
)(5 )ﺃ(
ﲑﺓﹰ ﻣِﻦ ﺍﻟﹾﻘﹸﺮﺁﻥِ.
ﻭﻣِﻨﻬﻢ ﺃﹶﺑﻮ ﺯﻳﺎﻥﹶ ﺍﺑﻦ ﻣﺤ ﻤﺪ ﺍﻟﻨﺪِّﻱ ،ﻛﹸﻨﺖ ﺩﺧﻠﹾﺖ ﻋِﻨﺪﻩ ﺍﻟﹾﻤﻜﹾﺘﺐ ﺑﻌﺪ ﺍ َﻷ ﻭﻝِ ،ﻭﻗﹶﺮﺃﹾﺕ ﻋﻠﹶﻴﻪِ ﺟﻤﻠﹶﺔﹰ ﻛﹶﺜِ
ﻭﻛﹶﺎﻥﹶ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﺠِﺪِّ ﻭﺍ ِﻻﺟﺘِﻬﺎﺩِ ﻓِﻲ ﺍﻟﺘﻌﻠِﻴﻢِ ﻭﺍﻟﺪِّﻳﻦِ ﻭﺍﻟﺘﺤﺮِﻳﺾِ ﻋﻠﹶﻴﻪِ ﺭﺣِﻤﻪ ﺍﻟ ﱠﻠﻪ ﻭﺟﺰﺍﻩ ﺧﻴﺮﺍﹰ.
] ﺍﻟﹾ ﺤﺴﻴ ﻥ ﺒ ﻥ ﺃَﺒِﻲ ﺒﻜﹾﺭ ﺍﻟﺘﻌﻼﻟﻴﻨﻲ [
)(6
ﺸﻴﺦِ ﺃﹶﺑِﻲ
ﻭﻣِﻨﻬﻢ ﺃﹶﺑﻮ ﻣﺤﻤﺪ ﺍﻟﹾﺤﺴﻴﻦ ﺑﻦ ﺃﹶﺑِﻲ ﺑﻜﹾﺮٍ ﺍﻟﺘﻌﻼﻟﻴﲏ .ﺳﻤِﻌﺖ ﻋﻠﹶﻴﻪِ ﺷﻴﺌﺎﹰ ﻣِﻦ ﺍﻟﺪِّﻳﺎﻧﺎﺕِ ،ﻭﺻﺪﺭﺍﹰ ﻣِﻦِ ﺭﺳﺎﻟﹶﺔِ ﺍﻟ
)(8 )(7
ﻟِﻠﹾﺨﺮﺍﺯِ .ﻭﻫﻮ ﺃﹶ ﻭﻝﹸ ﻣﻦ ﺃﹶﺧﺬﹾﺕ ﻋﻨﻪ ﺷﻴﺌﺎﹰ ﻣِﻦ ﺍﻟﹾﻌِﻠﹾﻢِ ﺑﻌﺪ ﻛِﺘﺎﺏِ ﺍﻟ ﱠﻠﻪِ ﺗﻌﺎﻟﹶﻰ. (( ﻣﺤﻤﺪ ،ﻭﺻﺪﺭﺍﹰ ﻣِﻦ )) ﻣﻮﺭِﺩِ ﺍﻟ ﱠﻈﻤﺂﻥِ
)ﺏ(
ﺍﻟﺘﺤﺮِﻳﺾِ ﻟﹶﻨﺎ ﻋﻠﹶﻰ ﺍﻟﺘﻌﻠﱡﻢِ ،ﻭﺍﻟﺘﺸﻤِﲑِ ﻓِﻲ ﺍﻟﻄﱠﻠﹶﺐِ ،ﻭﺗﺮﻙِ ﺍﻟﻨﻮﻡِ ﻭﺍﻟﺮﺍﺣﺔِ. ﻭﻛﹶﺎﻥﹶ ﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﻨﺴﻚِ ﻭﺍﻻﺟﺘِﻬﺎﺩِ .ﻭﻛﹶﺎﻥﹶ ﺷﺪِﻳﺪ
ﺭﺣِﻤﻪ ﺍﻟ ﱠﻠﻪ ﻭﺟﺰﺍﻩ ﺧﻴﺮﺍﹰ.
ﺏ" -ﺝ " :ﻜﺜﻴﺭ ﺃ" -ﺏ"" ،ﺝ" :ﺒﻥ
ﺠﺯﺀ ﺍﻟﻘﹶ ﺭﻨِﻲ )37ﻫـ( :ﺯﺍﻫﺩ ،ﻨﺎﺴﻙ .ﺃﺩﺭﻙ ﺤﻴﺎﺓ ﺍﻟﻨﺒﻲ ﻭﻟﻡ ﻴﺭﻩ .ﻴﻌﺩ ﻤﻥ ﺴﺎﺩﺍﺕ ﺍﻟﺘﺎﺒﻌﻴﻥ.
-1ﺃﻭﻴﺱ ﺒﻥ ﻋﺎﻤﺭ ﺒﻥ
ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺴﻴﺭ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ،33-19/4ﺤﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ ،87-79/2ﻟﺴﺎﻥ ﺍﻟﻤﻴﺯﺍﻥ .475-471/1ﺍﻷﻋﻼﻡ .32/2
-2ﺃﺒﻭ ﺇﺴﺤﺎﻕ ﺇﺒﺭﺍﻫﻴﻡ ﺒﻥ ﺃﺩﻫﻡ ﺍﻟﺘﻤﻴﻤﻲ )161ﻫـ( :ﺯﺍﻫﺩ ،ﻓﺼﻴﺢ ﺍﻟﻠﺴﺎﻥ .ﻜﺎﻥ ﻤﻥ ﺃﺒﻨﺎﺀ ﺍﻟﻤﻴﺎﺴﻴﺭ ،ﺜﻡ ﺍﺨﺘﺎﺭ ﻁﺭﻴﻕ
ﺍﻟﺯﻫﺩ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﻁﺒﻘﺎﺕ ﺍﻟﺼﻭﻓﻴﺔ .42-35ﺍﻟﺭﺴﺎﻟﺔ ﺍﻟﻘﺸﻴﺭﻴﺔ .392-391ﻁﺒﻘﺎﺕ ﺍﻷﻭﻟﻴﺎﺀ .12-5ﺍﻷﻋﻼﻡ
.31/1
-3ﺃﺒﻭ ﺇﺴﺤﺎﻕ ﺇﺒﺭﺍﻫﻴﻡ ﺒﻥ ﺃﺤﻤﺩ ﺍﻟﺨﹶﻭﺍﺹ)291ﻫـ( :ﻜﺎﻥ ﺃﻭﺤﺩ ﺍﻟﻤﺸﺎﺌﺦ ﻓﻲ ﻋﺼﺭﻩ .ﻤﻥ ﺃﻗﺭﺍﻥ ﺍﻟﺠﻨﻴﺩ ﻭﺍﻟﻨﻭﺭﻱ.
ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﻁﺒﻘﺎﺕ ﺍﻟﺼﻭﻓﻴﺔ .222-220ﺍﻟﺭﺴﺎﻟﺔ ﺍﻟﻘﺸﻴﺭﻴﺔ .411ﻁﺒﻘﺎﺕ ﺍﻷﻭﻟﻴﺎﺀ .20-16ﺍﻷﻋﻼﻡ .28/1
ﻓﹶﺼﺎ ﺩﻑﹶ ﻗﹶﻠﹾﺒﺎﹰ ﺨﹶﺎﻟِﻴﺎﹰ ﻓﹶﺘﹶ ﻤ ﱠﻜﻨﹶﺎ -4ﻓﻲ ﺍﻟﻁﺭﺓ ﺒﺨﻁ ﺍﻟﻨﺎﺴﺦ :ﷲ ﺩﺭ ﺍﻟﻘﺎﺌل :ﺃَﺘﹶﺎﻨِﻲ ﻫﻭﺍﻫﺎ ﻗﹶﺒلَ ﺃَﻥ ﺃَﻋِ ﺭﻑﹶ ﺍﻟﹾ ﻬﻭﻯ
-5ﻟﻡ ﺃﻗﻑ ﻋﻠﻰ ﺘﺭﺠﻤﺘﻪ.
-6ﻟﻡ ﺃﻗﻑ ﻋﻠﻰ ﺘﺭﺠﻤﺘﻪ.
-7ﺭﺴﺎﻟﺔ ﻓﻲ ﺍﻟﻔﺭﻭﻉ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻷﺒﻲ ﻤﺤﻤﺩ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺃﺒﻲ ﺯﻴﺩ ﺍﻟﻘﻴﺭﻭﺍﻨﻲ )386ﻫـ( ﺇﻤﺎﻡ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻓِﻲ ﻭﻗﺘﻪ ﻭﺠﺎﻤﻊ
ﻤﺫﻫﺏ ﺍﻹﻤﺎﻡ ﻤﺎﻟﻙ .ﺍﻨﻅﺭ :ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .880/1ﺴﻴﺭ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ .13-10/17ﺘﺫﻜﺭﺓ ﺍﻟﺤﻔﺎﻅ .211/3ﺍﻟﺩﻴﺒﺎﺝ
ﺍﻟﻤﺫﻫﺏ .138-136
" -8ﻤﻭﺭﺩ ﺍﻟﻅﻤﺂﻥ ،ﻓﻲ ﺭﺴﻡ ﺃﺤﺭﻑ ﺍﻟﻘﺭﺁﻥ " ﻷﺒﻲ ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ ﺍﻷﻤﻭﻱ ﺍﻟﻤﻌﺭﻭﻑ ﺒﺎﻟﺨﺭﺍﺯ )818ﻫـ( .ﺇﻤﺎﻡ
ﺍﻟﻘﺭﺍﺀ ﺒﻔﺎﺱ .ﺍﻨﻅﺭ :ﻏﺎﻴﺔ ﺍﻟﻨﻬﺎﻴﺔ .237/2ﺍﻟﺴﻠﻭﺓ .115-114/2ﺸﺠﺭﺓ ﺍﻟﻨﻭﺭ .215ﺍﻷﻋﻼﻡ .33/7
53
] ﺍﻟﹾ ﺤﺴﻴ ﻥ ﺒ ﻥ ﺃَﺤﻤﺩ ﺍﻟﹾﻤﺩﻭﺭِﻱ [
)(2 )ﺏ()(1 )ﺃ (
ﻓِﻲ ﺍﻟﺪِّﻳﺎﻧﺎﺕِ . .ﻗﹶﺮﺃﹾﺕ ﻋﻠﹶﻴﻪِ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﺍﻟﹾﻌﻈِﻴﻢ ﻭﻣﻨﻈﹸﻮﻣﺔﹶ ﺍﻟﺮﻗﹶﻌِﻲ ﺍﻟﹾﻤﺪﻭﺭِﻱ ﻭﻣِﻨﻬﻢ ﺃﹶﺑﻮ ﻣﺤﻤﺪ ﺍﻟﹾﺤﺴﻴﻦ ﺑﻦ ﺃﹶﺣﻤﺪ
ﺨﺘِﻢ ﻭﻳﺮﺟِﻊ ﻭﻳﻘﹸﻮﻝﹸ :ﺇِﻧﻤﺎ
ﻂ ﺑﻞﹾ ﻳﻜﹾﺘﺐ ﺍﻟ ﱠﻠﻮﺡ ﻭﻳﻘﹾﺮﺃﹸ ﻓِﻴﻪِ ﺷﻴﺌﺎﹰ ﻭﻳﻤﺤﻮﻩ ﺣﺘﻰ ﻳ
ﻭﻛﹶﺎﻥﹶ ﻣِﻦ ﺣﻔﱠﺎﻅِ ﺍﻟﹾﻘﹸﺮﺁﻥِ ،ﻭﻛﹶﺎﻥﹶ ﻟﹶﻢ ﻳﺘﺮﻛﹾﻪ ﻗﹶ ﱡ
ﺃﹶﻓﹾﻌﻞﹸ ﻫﺬﹶﺍ ﺭﺟﺎﺀَ ﺃﹶﻥﹾ ﻳﺄﹾﺗِﻴﻨِﻲ ﺍﻟﹾﻤﻮﺕ ﻭﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﻓِﻲ ﻟﹶﻮﺣِﻲ .ﻭﻫﻮ ﺇِﻟﹶﻰ ﺍﻵﻥﹶ ﻓِﻲ ﹶﻗﻴﺪِ ﺍﻟﹾﺤﻴﺎﺓِ .ﺟﺰﺍﻩ ﺍﻟ ﱠﻠﻪ ﺧﻴﺮﺍﹰ ،ﻭﺧﺘﻢ ﻟﹶﻨﺎ ﻭﻟﹶﻪ
ﺴﻌﺎﺩﺓِ ﻭﺍﻟﹾﻐﻔﹾﺮﺍﻥِ.
ﺑِﺎﻟ
] ﻤﺤﻤ ﺩ ﺒ ﻥ ﺍﻟﹾﺤﺴﻥِ ﺍﻟﹾﻤﺩﻭﺭِﻱ [
)ﺕ()(3
.ﻗﹶﺮﺃﹾﺕ ﻋﻠﹶﻴﻪِ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﺍﻟﹾﻌﻈِﻴﻢ ﺃﹶﻳﻀﺎﹰ .ﻭﻛﹶﺎﻥﹶ ﺭﺟﻼﹰ ﺻﺎﻟِﺤﺎﹰ ،ﻣﺘﺠﺮِّﺩﺍﹰ ﻭﻣِﻨﻬﻢ ﺃﹶﺑﻮ ﻋﺒﺪ ﺍﻟ ﱠﻠﻪِ ﻣﺤ ﻤﺪ ﺑﻦ ﺍﻟﹾﺤﺴﻦِ ﺍﻟﹾﻤﺪﻭﺭِﻱ
ﻟِﻠﹾﻌِﺒﺎﺩﺓِ .ﻳﺼﻮﻡ ﺍﻟ ﺪﻫﺮ ﻭﻳﻘﹸﻮﻡ ﺍﻟ ﱠﻠﻴﻞﹶ .ﻭﻛﹸﻨﺎ ﺭﺑﻤﺎ ﻧﻤﺸِﻲ ﻣﻌﻪ ﻓِﻲ ﺍﻟﻄﱠﺮِﻳﻖِ ﻓﹶﻨﻠﹾﺤﻆﹸ ﺳﻮﺍﺩ ﺍﻣﺮﺃﹶﺓٍ ﻣﻘﹾﺒِﻠﹶﺔٍ ﻣِﻦ ﺑﻌِﻴﺪٍ .ﻓﹶﻴﻬﺮﺏ ﻋﻨﺎ
ﻭﻳﻌﻄِﻲ ﺑِﻮﺟﻬِﻪِ ﻟِﻠﹾ ﺒﺮِﻳﺔِ ،ﺣﺘﻰ ﻧﻠﹾﻘﹶﺎﻩ ﻓِﻲ ﻣﻮﺿِﻊٍ ﺁﺧﺮ .ﺭﺣِﻤﻪ ﺍﻟ ﱠﻠﻪ ﺗﻌﺎﻟﹶﻰ ﻭﺟﺰﺍﻩ ﺧﻴﺮﺍﹰ.
] ﺃَﺒﻭ ﺒﻜﹾﺭ ﺒ ﻥ ﺍﻟﹾﺤﺴﻥِ ﺍﻟﺘﱠﻁﹶﺎﻓِﻲ [
)(4
ﻀﺮﺕ ﻋِﻨﺪﻩ ﺟﻤﻠﹶﺔﹰ ﻣِ ﻦ
ﻼﻣﺔﹸ ﺃﹶﺑﻮ ﺑﻜﹾﺮٍ ﺑﻦ ﺍﻟﹾﺤﺴﻦِ ﺍﻟﺘﻄﹶﺎﻓِﻲ .ﻗﹶﺮﺃﹾﺕ ﻋﻠﹶﻴﻪِ ﺧ ﺘﻤﺔﹰ ﻣِﻦ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻭﺣ
ﺸﻴﺦ ﺍﻹِﻣﺎﻡ ﺍﻟﹾﻌﺎﻟِﻢ ﺍﻟﹾﻌ ﱠ
ﻭﻣِﻨﻬﻢ ﺍﻟ
)(8 )(7 )(6 )(5
.ﻭﻭﻗﹶﻌﺖ ﻟِﻲ ﻭ ))ﺍﻟﹾﺨﻼﹶﺻﺔِ(( (( ﺨﺘﺼﺮِ ﺧﻠِﻴﻞٍ ،ﻭﺟﻤـﻠﹶﺔﹰ ﻣِﻦ )) ﺟﻤﻊِ ﺍﻟﹾﺠﻮﺍﻣِـﻊِ
.ﻭ ﺟﻤﻠﹶﺔﹰ ﻣِﻦ ﻣ (( )) ﺍﻟﺮِّﺳـﺎﻟﹶﺔِ
ﻓِﻴﻬﺎ ﹶﻏﺮِﻳﺒﺔﹲ ﻣﻌﻪ ،ﻭﻫﻮ ﺃﹶﻧِّﻲ ﻛﹸﻨﺖ ﺃﹶﺟﻠِﺲ ﺇِﻟﹶﻰ ﺟﻨﺒِﻪِ ﻭﻟﹶﻢ ﻳﻜﹸﻦ ﺗﻘﹶ ﺪﻡ ﻟِﻲ ﺷﻲﺀٌ ﻓِﻴﻬﺎ ﻭﻻﹶ ﻓِﻲ ﻏﹶﻴﺮِﻫﺎ .ﻭِﺇﻧﻤﺎ ﻣﺤﺒﺔﹸ ﺍﻟﹾﻌِﻠﹾﻢِ ﺣﻤﻠﹶﺘﻨِﻲ
)ﺙ(
ﻋﻠﹶﻰ ﺍﻟﹾﻤﻮﺍﻇﹶﺒﺔِ ]ﻋﻠﹶﻰ ﺍﻟﹾﻤﺠﻠِﺲِ[ .ﻓﹶﻠﹶﻢ ﺃﹶﻛﹸﻦ
ﺙ -ﺯﻴﺎﺩﺓ ﻤﻥ "ﺏ" ﻭ"ﺝ" ﺕ" -ﺝ " :ﺍﻟﺩﻭﺭﻱ ﺏ" -ﺝ " :ﺍﻟﺩﻭﺭﻱ ﺃ" -ﺝ " :ﻤﺤﻤﺩ
-1ﻟﻡ ﺃﻗﻑ ﻋﻠﻰ ﺘﺭﺠﻤﺘﻪ.
-2ﻟﻡ ﺃﻗﻑ ﻋﻠﻴﻬﺎ.
-3ﻟﻡ ﺃﻗﻑ ﻋﻠﻰ ﺘﺭﺠﻤﺘﻪ.
-4ﺃﺒﻭ ﺒﻜﺭ ﺒﻥ ﺍﻟﺤﺴﻥ ﺍﻟﺘﻁﺎﻓﻲ) ﻤﻥ ﻭﻓﻴﺎﺕ 1100ﻫـ( :ﺇﻤﺎﻡ ،ﻋﺎﻟﻡ ،ﻟﻪ ﻤﺸﺎﺭﻜﺔ ﻓﻲ ﻓﻨﻭﻥ ﺍﻟﻌﻠﻡ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﻁﺒﻘﺎﺕ
ﺍﻟﺤﻀﻴﻜﻲ .142ﺼﻔﻭﺓ ﻤﻥ ﺍﻨﺘﺸﺭ .118-117ﻤﻭﺴﻭﻋﺔ ﺃﻋﻼﻡ ﺍﻟﻤﻐﺭﺏ ) ﻨﺸﺭ ﺍﻟﻤﺜﺎﻨﻲ( .1747/4
-5ﺍﻟﻬﺎﻤﺵ ،7ﺹ .52
" -6ﻤﺨﺘﺼﺭ ﺨﻠﻴل" ﻓﻲ ﻓﺭﻭﻉ ﺍﻟﻤﺎﻟﻜﻴﺔ ،ﻷﺒﻲ ﻤﺤﻤﺩ ﺨﻠﻴل ﺒﻥ ﺇﺴﺤﺎﻕ ﺍﻟﺠﻨﺩﻱ ﺍﻟﻤﺎﻟﻜﻲ )767ﻫـ( ﻓﻘﻴﻪ ﻤﺎﻟﻜﻲ ﻤﺼﺭﻱ.
ﺍﻨﻅﺭ :ﺍﻟﺩﻴﺒﺎﺝ ﺍﻟﻤﺫﻫﺏ .116-115ﺸﺠﺭﺓ ﺍﻟﻨﻭﺭ .223ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .1629 -1628/2
" -7ﺠﻤﻊ ﺍﻟﺠﻭﺍﻤﻊ " ﻓﻲ ﺃﺼﻭل ﺍﻟﻔﻘﻪ ﻟﺘﺎﺝ ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻭﻫﺎﺏ ﺒﻥ ﻋﻠﻲ ﺍﻟﺴﺒﻜﻲ )771ﻫـ( .ﺍﻨﻅﺭ :ﻁﺒﻘﺎﺕ ﺍﻟﺸﺎﻓﻌﻴﺔ
.106-104/3ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ.595/1
-8ﻤﻨﻬﺎ" :ﺍﻟﺨﻼﺼﺔ ﺍﻟﻤﺭﻀﻴﺔ ،ﻓﻲ ﺴﻠﻭﻙ ﻁﺭﻴﻕ ﺍﻟﺼﻭﻓﻴﺔ " ﻟﺸﻤﺱ ﺍﻟﺩﻴﻥ ﻤﺤﻤﺩ ﺒﻥ ﺃﺤﻤﺩ ﺍﻷﺸﻤﻭﻨﻲ )881ﻫـ( .ﻭﺃﻴﻀﺎ
"ﺨﻼﺼﺔ ﺍﻟﻭﺴﺎﺌل ،ﺇﻟﻰ ﻋﻠﻡ ﺍﻟﻤﺴﺎﺌل" ﻟﻠﻐﺯﺍﻟﻲ )505ﻫـ( ،ﻭﻏﻴﺭﻫﻤﺎ .ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .720-718/1
54
ﺃﹶﻓﹾﻬﻢ ﺇِﻻﱠ ﺍﻟﹾﻘﹶﻠِﻴﻞﹶ ﺣﺘﻰ ﺑﻠﹶ ﻐﻨﺎ ﻧﺤﻮ ﻧِﺼﻒِ ﺍﻟﹾﻜِﺘﺎﺏِ .ﻓﹶﺎﺗﻔﹶﻖ ﻟِﺒﻌﺾِ ﻣﻦ ﻛﹶﺎﻥﹶ ﻳﺠﻠِﺲ ﺑﻴﻦ ﻳﺪﻳﻪِ ﻣِﻦ ﺍﻟ ﱠﻄﻠﹶﺒﺔِ ﺃﹶ ﻥﹾ ﺧﺮﺝ ﻣِﻦ ﺍﻟﹾﻤﺠﻠِﺲِ.
ﻓﹶﺠﻠﹶﺴﺖ ﻓِﻲ ﻣﻜﹶﺎﻧِﻪِ .ﻓﹶﻤِﻦ ﺫﹶﻟِﻚ ﺍﻟﹾﻴﻮﻡِ ﻓﹸﺘِﺢ ﻟِﻲ ﻓِﻲ ﺍﻟﹾﻔﹶﻬﻢِ ﻓﹶﺘﺤﺎﹰ ﻇﹶﺎﻫِﺮﺍﹰ .ﻭﻗﹶﻀﻴﺖ ﺍﻟﹾﻌﺠﺐ ﻣِﻦ ﺍﺧﺘِﻼﹶﻑِ ﺍﻟﹾﺤﺎﻟﹶﻴﻦِ ﺑﻴﻦ ﺍﻟﹾﻤﻜﺎﹶﻧﻴﻦِ.
)ﺃ(
ﻣﺠﻤﻊ ﺍﻟﹾﺒﺮﻛﹶﺎﺕِ ،ﻭﻣﻨﺒﻊ ﺍﻟﹾﺨﻴﺮﺍﺕِ ﻭﻋﻠِﻤﺖ ﺃﹶ ﱠﻥ ﺍﻵﺩﺍﺏ ﺍﻟﹾﻤﻘﹶ ﺮﺭﺓﹶ ﻣِﻦ ﺗﺤﺮِّﻱ ﺍﻟﹾﺠﻠﹸﻮﺱِ ﺑﻴﻦ ﻳﺪﻱ ﺍﻟﹾﻤﻌﻠِّﻢِ ﻭ ﹶﻏﻴﺮِ ﺫﹶﻟِﻚ ﻫِﻲ
) ﺏ(
ﺑِﻤﻨِّﻪِ ﺁﻣِﲔ. ﻭﻣ ﹾﻄﻠﹶﻊ ﺍﻷَﻧﻮﺍﺭِ ﻭﺍﻷَﺳﺮﺍﺭِ .ﻭ ﱠﻓﻘﹶﻨﺎ ﺍﻟ ﱠﻠﻪِ ﻻﻟﹾﺘِﺰﺍﻡِ ] ﺍﻵﺩﺍﺏِ [
ﻭﻛﹶﺎﻥﹶ ﺃﹸﺳﺘﺎﺫﺍﹰ ﻭﻣﺸﺎﺭِﻛﺎﹰ ﻓِﻲ ﻓﹸﻨﻮﻥِ ﺍﻟﹾﻌِﻠﹾﻢِ ﻣﻊ ﺩِﻳﺎﻧﺔٍ ﻇﹶﺎﻫِﺮﺓٍ ﻭﺳﻤﺖٍ ﺣﺴﻦٍ .ﻭﻛﹶﺎﻥﹶ ﻳﺤﺪِّﹸﺛﻨﺎ ﻋﻦ ﺑﺪﺀِ ﺃﹶﻣﺮِﻩِ ﻓِﻲ ﹶﻃﻠﹶﺐِ ﺍﻟﹾﻌِﻠﹾﻢِ ﺑِﻤﺎ ﺩ ﱠﻝ
)(1 )ﺕ(
ﻣِﻦ ﺷﺒﺎﺑِﻪِ ،ﻭﺯﻫﺪِﻩِ ﻓِﻲ ﻓﹸﻀﻮﻝِ ﺍﻟﺪﻧﻴﺎ .ﻗﹶﺎﻝﹶ :ﺳﺎﻓﹶﺮﺕ ﺇِﻟﹶﻰ ﻣﺪِﻳﻨﺔِ ﻓﹶﺎﺱ ﻭﺃﹶﻧﺎ ﺷﺎﺏ .ﻓﹶﺪﺧﻠﹾﺘﻬﺎ ﻭﻟﹶﻴﺲ ﻣﻌِﻲ ﻋﻠﹶﻰ ﻣﺘﺎﻧﺔِ ﺩِﻳﺎﻧﺘِﻪِ
) ﺥ( ) ﺡ( )ﺝ( )ﺙ (
ﺫﹶﻟِﻚ ﺛﹸ ﻢ ﺃﹶﺑﻘﹶﻰ ﺇِﻟﹶﻰ ﻣِﺜﹾﻞِ ﺃﹶﻥﹾ ﺃﹶﺗﻌﺸﻰ ﻋِﻨﺪﻫﻢ ﻧﻔﹶﻘﹶﺔﹲ .ﻓﹶﻌﺜﹶﺮﺕ ﻋﻠﹶﻰ ﺃﹸﻧﺎﺱٍ ﻣِﻦ ﺃﹶﻫﻞِ ﺑِﻼﹶﺩِﻧﺎ ﻓِﻲ ﻓﹸﻨﺪﻕِ .ﻓﹶﺠﻌﻠﹸﻮﺍ ﻟِﻲ
ﺸﻬﺮﻳﻦِ .ﻗﹶﺎﻝﹶ :ﻭﻟﹶﻢ ﺃﹶﺯﻝﹾ ﺃﹶﺗﻨ ﺪﻡ ﻋﻠﹶﻰ ﺃﹶﻥﹾ ﻟﹶﻢ ﺃﹶﻧﻮِ ﺻِﻴﺎﻣﻬﺎ ﻣﻊ ﺃﹶﻧِّﻲ ﻟﹶﻢ ﺃﹶﻛﹸﻦ ﺁﻛﹸﻞﹸ ﺇِﻻﱠ ﻣِﻦ ﻟﹶﻴﻞٍ
ﺍﻟﹾﻮﻗﹾﺖِ .ﻭﻟﹶﻢ ﺃﹶﺯﻝﹾ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ ﻧﺤﻮ ﺍﻟ
ﺕ .ﺛﹸ ﻢ ﻗﹶﻮِﻱ ﻋﺰﻣِﻲ ﻋﻠﹶﻰ ﻓِﺮﺍ ِﻗﻬِﻢ.
ﺇِﻟﹶﻰ ﻟﹶﻴﻞ .ﻗﹶﺎﻝﹶ :ﺛﹸ ﻢ ﺭﺃﹶﻳﺖ ﻋِﻨﺪﻫﻢ ﻣﻨﻜﹶﺮﺍﹰ ﻓﹶﻌ ﹸﻈﻢ ﺃﹶﻥﹾ ﺃﹸﺷﺎﻫِﺪ ﺍﻟﹾﻤﻨﻜﹶﺮ ﻭﺃﹶﻥﹾ ﺃﹸﻓﹶﺎﺭِﻗﹶﻬﻢ ،ﻭﻟﹶﻴﺲ ﻟِﻲ ﻗﹸﻮ ُ
)ﺫ( )ﺩ(
ِﺇﻟﹶﻴﻬِﻢ .ﻓﹶﻠﹶﻤﺎ ﻓﹶﺎﺭ ﹾﻗﺘﻬﻢ ﻓﹸﺘِﺢ ﻋﻠﹶ ﻲ ﺑِﺮِﺯﻗِﻲ ﻣِﻦ ﺣ ﻴﺚﹸ ﻻﹶ ﻳﺤﺘﺴﺐ . ﻭﺩﺧ ﻠﹾﺖ ﻣﺎ ﺑﻴﻦ ﺍﻟﹾﻤِﻨﺒﺮِ ﻭﺍﻟﹾﻤِﺤﺮﺍﺏِ ،ﻭﺣﻠﹶﻔﹾﺖ ﻻﹶ ﺭﺟﻌﺖ
)(2
ﻓِﻲ ﺃﹶﻃﹾﻤﺎﺭٍ ﺭﺛﱠﺔٍ ﻭﺣﺎﻟﹶﺔٍ ﻛﹶﺮِﻳﻬﺔٍ .ﻭﻛﹶﺎﻥﹶ ﻣِﻦ ﺃﹶﻫﻞِ ﻗﹶﺎﻝﹶ :ﻭﺑﻴﻨﺎ ﺃﹶﻧﺎ ﻓِﻲ ﺍﻟﹾﺒﻴﺖِ ﺫﹶﺍﺕ ﻳﻮﻡٍ ِﺇﺫﹾ ﺩﺧﻞﹶ ﻋﻠﹶ ﻲ ﻣﺤﻤﺪ ﺑﻦ ﻳﻮﺳ ﻒ ﺍﻟﹾﻔِﻴﻼﹶﻟِﻲ
ﺍﻟﺪِّﻳﺎﻧﺔِ .ﻗﹶﺎﻝﹶ :ﻓﹶﻘﹸﻠﹾﺖ :ﺳﺒﺤﺎﻥﹶ ﺍﻟ ﱠﻠﻪِ ،ﺇِ ﱠﻥ ﺻﺎﺣِﺐ ﺍﻟﺪِّﻳﻦِ ﻻﹶ ﻳﺒ ﻠﹸﻎﹸ ﺇِﻟﹶﻰ ﻣِﺜﹾﻞِ ﻫﺬِﻩِ ﺍﻟﹾﺤﺎﻟﹶﺔِ .ﻓﹶﻤﺎ ﺷﺄﹾ ﻥﹸ ﻫﺬﹶﺍ ﺍﻟ ﺮﺟﻞِ ؟ .ﻗﹶﺎﻝﹶ :ﻓﹶ ﺈِﺫﹶﺍ ﻫﻮ
) ﺥ(
ﻱ .ﻓﹶﻘﹸﻠﹾﺖ ﻟﹶﻪ :ﻣﺎ ﻫﺬﹶﺍ ؟ ﻓﹶﻘﹶﺎﻝﹶ :ﻫﺬﹶﺍ ﺍﻟ ﱠﺬﻫﺐ ﻋﻤِﻠﹾﻨﺎﻩ ﺑِﺎﻟﺘﺪﺑِﲑِ.
ﹶﻗﺪ ﺃﹶﺧﺮﺝ ﻣِﻦ ﺗﺤﺘِﻪِ ﻣِﺰﻭﺩﺍﹰ ﻣﻤﻠﹸﻮﺀﺍﹰ ﺩﻧﺎﻧِﲑ .ﻓﹶﺄﹶﻓﹾﺮﻏﹶﻪ ﺑﻴﻦ ﻳﺪ
ﻓﹶﺠِﺌﹾﺖ ﺑِﻪِ ﻷَﺻﺮِﻓﹶﻪ ﻭﺗﻨﺘﻔِﻊ ﻣﻌِﻲ ﻓِﻴﻪِ .ﻗﹶﺎﻝﹶ :ﻓﹶﻘﹸﻠﹾﺖ ﻟﹶﻪ :ﻻﹶ ﺣﺎﺟﺔﹶ ﻟِﻲ ﺑِﻪِ ،ﺍﻧﺼﺮِﻑ ﺑِﺬﹶﻫﺒِﻚ.
ﻭﻛﹶﺎﻥﹶ ﺭ ﺣِﻤﻪ ﺍﻟ ﱠﻠﻪ ﻣﺎ ﻳﺬﹾ ﻛﹸﺮ ﺍﻟ ﱠﺬﻫﺐ ﺇِ ﻻﱠ ﺫﹶﻛﹶﺮﻩ ﺑِﺈِﻧﻜﹶﺎﺭٍ ،ﺛﹸ ﻢ ﻳﻘﹸﻮﻝﹸ :ﻟﹶﻌﻨﻪ ﺍﻟ ﱠﻠﻪ .ﻭﻛﹶﺄﹶﻧﻪ ﻭﺭِﺙﹶ ﺫﹶﻟِﻚ ﻣِ ﻦ ﺷﻴﺨِﻪِ ﺍﻹِﻣﺎﻡِ ﺍﻟﹾﻌﺎﺭِﻑِ ﺃﹶﺑِﻲ
)(3
ﻣﺤﻤﺪ ﻋﺒﺪِ ﺍﻟ ﱠﻠﻪِ ﺑﻦِ ﻋﻠِﻲٍّ ﺑﻦِ ﻃﹶﺎﻫِﺮٍ ﺍﻟﹾﺤﺴﻨِﻲِّ .ﻓﹶﺈِﻧﻪ ﻛﹶﺎﻥﹶ ﻟﹶﻪ ﻗﹶﺪﻡ ﻓِﻲ ﺍﻟﺰﻫﺪِ ﺭﺍﺳِﺦ.
ﺕ" -ﺏ " :ﺩﻴﻨﺎﻨﺘﻪ ﺏ -ﺯﻴﺎﺩﺓ ﻤﻥ "ﺝ" ﺃ" -ﺝ " :ﻫﻭ
ﺡ" -ﺝ" :ﻤﻌﻬﻡ ﺝ" -ﺝ " :ﺇﻟﻲ ﺙ" -ﺝ " :ﻓﻨﻭﻥ
ﺫ" -ﺏ " :ﻨﺤﺘﺴﺏ ﺩ" -ﺝ" :ﻻ ﺃﺭﺠﻊ ﺥ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ"
-1ﻁﺒﻘﺎﺕ ﺍﻟﺤﻀﻴﻜﻲ .142
-2ﻟﻡ ﺃﻗﻑ ﻋﻠﻰ ﺘﺭﺠﻤﺘﻪ.
-3ﺃﺒﻭ ﻤﺤﻤﺩ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﻋﻠﻲ ﺒﻥ ﻁﺎﻫﺭ ﺍﻟﺤﺴﻨﻲ) 1044ﺃﻭ 1045ﻫـ( :ﺭﺃﺱ ﻓﻲ ﺍﻟﺤﻔﻅ ﻭﺍﻟﺘﺤﻘﻴﻕ ﻭﺍﻻﺠﺘﻬﺎﺩ .ﺃﺨﺫ ﻋﻥ
ﺍﻟﻘﺼﺎﺭ ﻭﺍﻟﻤﻨﺠﻭﺭ .ﻭﺃﺨﺫ ﻋﻨﻪ ﺠﻤﺎﻋﺔ ﻜﺄﺤﻤﺩ ﺒﻥ ﻋﻠﻲ ﺍﻟﺒﻭﺴﻌﻴﺩﻱ ،ﻭﺃﺒﻲ ﺒﻜﺭ ﺍﻟﺘﻁﺎﻓﻲ ،ﻭﻤﺤﻤﺩ ﺒﻥ ﺴﻌﻴﺩ ﺍﻟﻤﻴﺭﻏﺜﻲ.
ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﻁﺒﻘﺎﺕ ﺍﻟﺤﻀﻴﻜﻲ ،368-367ﺍﻟﺼﻔﻭﺓ ،4-3ﺍﻟﻨﺸﺭ ،1325-1318/3ﺍﻹﻋﻼﻡ ،309-302/8ﻓﻬﺭﺱ
ﺍﻟﻔﻬﺎﺭﺱ .471-469/1ﺍﻷﻋﻼﻡ .106/4
)(1 )ﺃ(
ﻭﻛﹶﺎﻥﹶ ﺭﺣِﻤﻪ ﺍﻟ ﱠﻠﻪ ﻳ ﺤﺪِّﹸﺛﻨﺎ ﻋﻦ ﺷﻴﺨِﻪِ ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭِ ﺑِﻔﹶﻮﺍﺋِﺪ ،ﻣِﻦ ﺫﹶﻟِﻚ ﻓِﻲ ﺻﺤِﻴﺢِ ﺍﻟﹾﺒﺨﺎﺭِﻱِّ ،ﻓِﻲ ﻗﹶﻮﻝِ ﺍﻟﻨﺒِﻲِّ ﺻﻠﱠﻰ ﺍﻟ ﱠﻠﻪ ﻋﻠﹶﻴﻪِ
)(2
ﺸﻴ ﺦ ﺭ ﺣِﻤﻪ ﺍﻟ ﱠﻠﻪ
ﺇِﻟﹶﻰ ﺁﺧِﺮِﻩ .ﻗﹶﺎﻝﹶ :ﻛﹶﺎﻥﹶ ﺍﻟ (( ﺠ ﻬ ﺩ
ﺤﺘﱠﻰ ﺒ ﹶﻠﻎﹶ ِﻤ ِﻨّﻲ ﺍﻟﹾ
ﻁﻨِﻲ
ﻭﺳ ﱠﻠﻢ ﻓِﻲ ﺑﺪﺀِ ﺍ ﻟﹾﻮﺣﻲِ )):ﻓﹶﺄَﺨﹶﺫﹶﻨِﻲ ﺍﻟﹾ ﻤﻠﹶﻙ ﻓﹶﻐﹶ ﱠ
55
)ﺏ(
ﻭﻫﻮ ﺣﺒِﻴﺐ ﺍﻟ ﱠﻠﻪِ ﻟﹶﻢ ﻳﻨﻠﹾﻪ ﺇِﻻﱠ ﺨﻠﹾﻖِ ﺻﻠﱠﻰ ﺍﻟ ﱠﻠﻪ ] ﻋﻠﹶﻴﻪِ ﻭﺳ ﱠﻠﻢ[
ﻳﻘﹸﻮﻝﹸ )) :ﻳﻌﻠﹶﻢ ﻣِﻨﻪ ﺃﹶ ﱠﻥ ﺍﻟﹾﻌِﻠﹾﻢ ﻻﹶ ﻳﻨﺎﻝﹸ ﺑِﺎﻟﺮﺍﺣﺔِ .ﻓﹶﺈِ ﱠﻥ ﺃﹶﺷﺮﻑ ﺍﻟﹾ
ﺑﻌﺪ ﻫﺬﹶﺍ ﺍﻟﹾﺠﻬﺪِ .ﻓﹶﻤﺎ ﺑﺎﻟﹸﻚ ﺑِ ﻐﻴﺮِﻩِ ﻭﻫﻮ ﻇﹶﺎﻫِﺮ.((
)ﺃ( )(3
ﻭﻫِﻲ ﻫﺬِﻩِ : ﺼﻼﹶﺓﹸ ﺍﻟﺘﱠﺎ ِﺯ ﻴﺔﹸ
ﻭﻣِﻦ ﺫﹶﻟِﻚ ﺍﻟ
)ﺕ (
ﺤلﱡ ِﺒ ِﻪ ﺍﻟﹾﻌﻘﹶﺩ ،ﻭﺘﹶﻨﹾﻔﹶ ِﺭﺝِ ﺒ ِﻪ ﺍﻟﹾﻜﹸ ﺭﺏ ، ﻭﺘﹸﻘﹾﻀﻰ ِﺒ ِﻪ
ﻲّ ﺘﹸ
ﻋﻠﹶﻰ ﻨﹶ ِﺒ ٍ
ﺴﻼﹶﻤﺎﹰ ﺘﹶﺎﻤ ﹰﺎ
ﺴ ِّﻠﻡ
ﺼﻼﹶﺓﹰ ﻜﹶﺎ ِﻤﻠﹶﺔﹰ ،ﻭ
ﺼ ِّل
ﺍﻟﱠﻠ ﻬ ﻡ
ﺼﺤِ ﺒ ِﻪ .ﺍِﻧﺘﻬﻰ .ﻫﻜﹶﺬﹶﺍ
ﻋﻠﹶﻰ ﺁ ِﻟ ِﻪ ﻭ
ﺤ ﻭﺍ ِﺌﺞ ،ﻭﺘﹸﻨﹶﺎ لُ ِﺒ ِﻪ ﺍﻟ ﺭﻏﹶﺎ ِﺌﺏ ﻭ ﺤﺴ ﻥ ﺍﻟﹾﺨﹶﻭﺍ ِﺘﻡِ ،ﻭﻴﺴﺘﹶﺴﻘﹶﻰ ﺍﻟﹾﻐﹶﻤﺎﻡِ ﺒ ﻭﺠِ ﻬﻪِ ،ﻭ
ﺍﻟﹾ
)(4 )ﺃ(
ﺗِﺮﻳﺎﻗ ﺎﹰ ﻣﺠﺮﺑﺎﹰ ﻓِﻲ ﺟﻤِﻴﻊِ ﺍﻟﹾﺤﺎﺟﺎﺕِ ﺩﻧﻴﻮِﻳﺔٍ ﻭﺃﹸﺧﺮﻭِﻳﺔٍ ، ﻛﹶﺘﺒﻬﺎ ﻟﹶﻨﺎ ﺭﺣِﻤﻪ ﺍﻟ ﱠﻠﻪ .ﻭﻳﻘﹸﻮﻝﹸ ﺇِﻧﻬﺎ ﻛﹶﺎﻧﺖ ﻋِﻨﺪ ﺷﻴﺨِﻪِ ﺍ ﻟﹾﻤﺬﹾﻛﹸﻮﺭِ
) ﺙ(
ﻟﹶﻬﺎ ﻭﻋِﻨﺪﻩ ﺭﺣِﻤﻪ ﺍﻟ ﱠﻠﻪ ﻛﹶﺬﹶﻟِﻚ ،ﻭﻛﹶﺬﹶﺍ ﻋِﻨﺪ ﻛﹸﻞِّ ﻣﻦ ﺃﹶﺧﺬﹶﻫﺎ ﻣِﻨﻬﻢ ﺇِﻟﹶﻰ ﻳﻮﻣِﻨﺎ .ﻭ ﻛﹶﺬﹶﺍ ﻧﺤﻦ ﻣﺎ ﺯِﻟﹾﻨﺎ ﻧ ﹾﺄﻣﺮ ﺑِﺎﺳﺘِﻌﻤﺎﻟِﻬﺎ ﻓﹶﻨﺘﻌ ﺮﻑ
ﺍﻟﹾﺒﺮﻛﹶﺔﹶ ﺍﻟﻈﱠﺎﻫِﺮﺓﹶ.
) ﺡ( )ﺝ(
ﺍﻹِﺧﻮﺍﻥِ ِﺇﺫﹶﺍ ﺍﺳﺘﺼﻌﺒﻬﺎ ﺍﻻﻧﺴﺎﻥﹸ ﻭﺻِﻔﹶﺔﹸ ﺍﺳﺘِﻌﻤﺎﻟِﻬﺎ ﺃﹶﻥﹾ ﻳﺮﻛﹶﻊ ﺭﻛﹾﻌﺘﻴﻦِ ﺛﹸ ﻢ ﻳﻘﹸﻮﻟﹶﻬﺎ ﺃﹶﺭﺑﻌﺔﹶ ﺁﻻﹶﻑِ ]ﻣ ﺮﺓٍ[ .ﻭﻛﹶﺎﻧﺖ ﻋﺎﺩﺓﹸ
ﻭﺣﺪﻩ ﻳﻘﹾﺘﺴِﻤﻮﻧﻬﺎ.
ﻭﻛﹶﺎﻥﹶ ﺭ ﺣِﻤﻪ ﺍﻟ ﱠﻠﻪ ﻳﻨﺸِﺪﻧﺎ ﻛﹶﺜِﲑﺍﹰ ﻋِﻨﺪ ﺫِ ﻛﹾﺮِ ﺟﻼﹶﻟﹶﺔِ ﺍﻟﹾﻌِﻠﹾﻢِ ﻭﺍﻟﺘﺸﺮﻑِ ﺑِﻪِ ،ﻣﺘﻤﺜِّﻼﹰ:
] ﺍﻟﻄﻮﻳﻞ [
)(5
ﺏ
ﻋﻠﹶﻰ ﺘﹸﺭِ
ﺏ
ﻭِﺇ ﱠﻻ ﻓﹶ ﻼﹶ ﻓﹶﻀٌ ل ِﻟﺘﹸﺭٍ ﻋ ﺭﻑﹶ ﺍﻷَﺭﺠﺎ ﺀ ِﺇ ﱠﻻ ِﺭﺠﺎﻟﹸﻬﺎ
ﻭﻤﺎ -1
)(6
] ﺍﻟﺒﺴﻴﻂ [ ﺭﺿِﻲ ﺍﻟ ﱠﻠﻪ ﻋﻨﻪ: ﻭﺃﹶﻧﺸﺪ ﻗﹶﻮﻝﹶ ﻟﹶﺒِﻴﺪٍ ﺑﻦِ ﺭﺑِﻴﻌﺔﹶ ﺍﻟﹾﻌﺎﻣِﺮِﻱِّ
)(7 )ﺥ(
ﺴﺭﺒﺎ ﹶﻻ
ﻥ ﺍ ِﻹﺴﻼﹶ ِﻡ ِ
ﺤﺘﱠﻰ ﻟﹶ ِﺒﺴﺕﹸ ِﻤ
ﺠﻠِﻲ
ﻟﹶﻡ ﻴﺄْ ِﺘﻨِﻲ ﺃَ - 1ﺍﹶﻟﹾ
ﺤﻤﺩِ ﻟﱠﻠ ِﻪ ِﺇﺫﹾ
ﺸﻌِ ﺮ ِﺇﻻﱠ ﻫﺬﹶﺍ ﺍﻟﹾﺒﻴﺖ.
ﻼ ِﻣ ِﻪ ِﻣ ﻦ ﺍﻟ ِّ
ﻭﹶﺃﻓﹶﺎ ﺩﻧﺎ ﹶﺃﻧﻪ ﹶﻟﻢ ﻳﻘﹸﻞﹾ ﺑﻌ ﺪ ِﺇﺳ ﹶ
ﺙ" -ﺝ " :ﻓﺘﻌﺭﻑ ﺕ" -ﺝ " :ﺍﻟﻐﺭﺏ ﺏ -ﺯﻴﺎﺩﺓ ﻤﻥ "ﺏ"" ،ﺝ" ﺃ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ"
ﺥ" -ﺝ " :ﺍﻟﺫﻱ ﺡ" -ﺏ" :ﻋﻨﺩ ﺝ -ﺯﻴﺎﺩﺓ ﻤﻥ "ﺝ"
-1ﻫﻭ "ﺍﻟﺠﺎﻤﻊ ﺍﻟﺼﺤﻴﺢ" ﺍﻟﻤﺸﻬﻭﺭ ﺒﺼﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ .ﺃﻭل ﺍﻟﻜﺘﺏ ﺍﻟﺴﺘﺔ ،ﻭﺃﺼﺢ ﻜﺘﺎﺏ ﺒﻌﺩ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ،ﻟﻤﺼﻨﻔﻪ ﺃﺒﻲ
ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺒﻥ ﺇﺴﻤﺎﻋﻴل ﺍﻟﺒﺨﺎﺭﻱ )256ﻫـ( .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺴﻴﺭ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ،471-391/12ﺘﺫﻜﺭﺓ ﺍﻟﺤﻔﺎﻅ
.105-104/2ﺘﻬﺫﻴﺏ ﺍﻟﻜﻤﺎل .237-227/6ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .541/1
-2ﺼﺤﻴﺢ ﻤﺴﻠﻡ .475-474/1
-3ﻭﻫﻲ ﺍﻟﻤﺭﻭﻴﺔ ﻋﻥ ﺴﻴﺩﻱ ﺇﺒﺭﺍﻫﻴﻡ ﺍﻟﺘﺎﺯﻱ .ﺍﻟﻨﺸﺭ .1322/3ﺍﻟﻨﺒﻭﻍ ﺍﻟﻤﻐﺭﺒﻲ .23/2
-4ﻁﺒﻘﺎﺕ ﺍﻟﺤﻀﻴﻜﻲ .368
ﻻ ِﺭﺠﺎﻟﹸﻬﺎ
ﻥ ِﺇ ﱠ
-5ﻭﺭﺩ ﺒﻼ ﻨﺴﺒﺔ ﻓﻲ ﺍﻟﻤﺤﺎﻀﺭﺍﺕ .49ﻭﻓﻲ ﺍﻟﻨﺒﻭﻍ ﺍﻟﻤﻐﺭﺒﻲ ،89/1ﺒﺎﺨﺘﻼﻑ :ﻭﻤﺎ ﺸﹶ ﺭﻑﹶ ﺍ ﻷَﻭﻁﹶﺎ
-6ﺘﻘﺩﻤﺕ ﺘﺭﺠﻤﺘﻪ ﻓﻲ ﺍﻟﻬﺎﻤﺵ ،6ﺹ27
-7ﺍﻷﻏﺎﻨﻲ .358/15
56
ﺘﹶﻨﹾﺒِﻴﻪ : ﻭﺃﹶﻣﺜﹶﺎﻝﹸ ﻫﺬِﻩِ ﺍﻟﹾﻔﹶﻮﺍﺋِﺪِ ﺍﻟﹾﻤﺸﻬﻮﺭﺓِ ﻓِﻲ ﺩﻓﹶﺎﺗِﺮِ ﺍﻟﹾﻌِﻠﹾﻢِ ﺇِﻧﻤﺎ ﻧﺬﹾﻛﹸﺮﻫﺎ ﻋﻦ ﻣﻦ ﺗﻠﹶ ﱠﻘﻴﻨﺎﻫﺎ ﻣِﻨﻪ ﻷَِﻧﺎ ﻳﻮﻡ ﺳﻤِﻌﻨﺎﻫﺎ ﻟﹶﻢ ﻧﻜﹸﻦ ﻧﻌﺮِﻓﹸﻬﺎ
)ﺃ(
ﻼ ﻳﺘﻮ ﻫﻢ ﺃﹶﻧﻪ ﹶﻗﺪِ ﺍﻧﺘﻬﻰ ﺑِﻨﺎ ﺍﻟﹾﻘﹸﺼﻮﺭ ﻓِﻲ ﺍﻟﹾﺤِﻔﹾﻆِ ﺇِﻟﹶﻰ ﻫﺬﹶﺍ ﺍﻟﹾﻤِﻘﹾﺪﺍﺭِ.
ﺇِﻻﱠ ﻣِﻨﻪ .ﻓﹶﺬﹶ ﻛﹶﺮﻧﺎﻫﺎ ﺷﻜﹾﺮﺍﹰ ﻟِﻠﹾﻮﺍﺳِﻄﹶﺔِ ﻛﹶﻤﺎ ﻣﺮ ،ﺛﹸ ﻢ ﻧﺒﻬﻨﺎ ﻟِﺌﹶ ﱠ
ﻭﺍﻟ ﱠﻠﻪ ﺍﻟﹾﻤﺴﺘﻌﺎﻥﹸ.
)ﺏ(
ﺧﻴﺮﺍﹰ. ﺭﺣِﻤﻪ ﺍﻟ ﱠﻠﻪ ،ﻭﺟﺰﺍﻩ
] ﺃَﺒﻭ ﺍﻟﹾﻌﺒﺎﺱِ ﺃَﺤﻤ ﺩ ﺍﻟﺩﺭﺍﻭِﻱ [
)(1
ﻭﻣِﻨﻬﻢ ﺍﻷُﺳﺘﺎﺫﹸ ﺍﻟﺼﺎﻟِﺢ ﺃﹶﺑﻮ ﺍﻟﹾﻌﺒﺎﺱِ ﺃﹶﺣﻤﺪ ﺍﻟ ﺪﺭﺍﻭِﻱ . ﹶﻗﺮﺃﹾﺕ ﻋﻠﹶﻴﻪِ ﺧﺘﻤﺔﹰ ﻣِﻦ ﺍﻟﹾﻘﹸﺮﺁﻥِ .ﻭﻛﹶﺎﻥﹶ ﺇِﻣﺎﻡ ﺍﻟﹾﻔﹶﺮِﻳﻀﺔِ ﻓِﻲ ﺟﺎﻣِﻊِ ﺍﻟﹾﻘﹶﺼﺒﺔِ
)ﺕ(
ﺼﻼﹶﺡِ ،ﻗﹶﺪ ﺷﻮﻫِﺪﺕ ﻟﹶﻪ ﻛﹶﺮﺍﻣﺎﺕ .ﻭﻟﹶﻢ ﻳﺰﻝﹾ ﻋﻠﹶﻰ
ﻏﹶﺎﻳﺔِ ﺍﻻِﺟﺘِﻬﺎﺩِ ،ﻇﹶﺎﻫِﺮ ﺍﻟ ﺍﻟﺴِّﺠِﻠﹾﻤﺎﺳِﻴﺔِ ،ﻣﻌﺘﻜِﻔﺎﹰ ﻋﻠﹶﻰ ﺗ ﺠﻮِﻳﺪِ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻓِﻲ
)ﺕ(
ﺫﹶﻟِﻚ ﺇِﻟﹶﻰ ﺃﹶﻥﹾ ﺗﻮﻓِّﻲ ﺭﺣِﻤﻪ ﺍﻟ ﱠﻠﻪ ﻭﺟﺰﺍﻩ ﺧﻴﺮﺍﹰ ) ﻭﻧﻔﹶﻌﻨﺎ ﺑِﻪِ ( .
] ﻤﺤﻤ ﺩ ﺒ ﻥ ﻋﺒﺩِ ﺍﻟﻠﱠﻪِ ﺍﻟﹾﺤﺴﻨِﻲ[
)(2 )ﺙ (
)) ﺴﻴِّﺪِ ﺍﻟﹾﺤﺴﻨِﻲِّ .ﺣﻀﺮﺕ ﻋِﻨﺪﻩ ﺟﻤﻠﹶﺔﹰ ﻣِﻦ
ﺍﻟ ﻭﻣِﻨﻬﻢ ﺍﻟﹾﻔﹶﻘِﻴﻪ ﺍﻹِﻣﺎﻡ ﺍﻟﹾﻤﺸﺎﺭِﻙ ﺃﹶﺑﻮ ﻋ ﺒﺪِ ﺍﻟ ﱠﻠﻪِ ﻣﺤ ﻤﺪ ﺑﻦ ﻋﺒﺪِ ﺍﻟ ﱠﻠﻪِ ﺑﻦِ
)(5 )(4 )(3
،ﻭﻣِﻦ ﺍﻟﹾﻘﹶﻠﹶﺼﺎﺩِﻱ .ﻭﻛﹶﺎﻥﹶ ﻣﺸﺎﺭِﻛﺎﹰ ﻓِﻲ ﻓﹸﻨﻮﻥٍ ﻣﻊ ﻧﺰﺍﻫﺔٍ ،ﻭﻋِ ﱠﻔﺔٍ ،ﻭﺣﺴﺐٍ ﻭﻧﺴﺐٍ. (( ،ﻭﻣِﻦ )) ﺍﻟﺼﻐﺮﻯ (( ﺍﻟﺮِّﺳﺎﻟﹶﺔِ
ﻭﻗﹶﺪ ﺍﺳﺘﻘﹾﻀﻰ ﻓِﻲ ﺑﻠﹶﺪِﻩِ ﺳِﺠِﻠﹾﻤﺎﺳﺔﹶ ،ﻓﹶﺤﻤِﺪﺕ ﺳِﲑﺗﻪ .ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ُ،ﻭﺟﺰﺍﻩ ﺧﻴﺮﺍﹰ.
] ﺃَﺒﻭ ﻓﹶﺎﺭِﺱ ﻋﺒ ﺩ ﺍﻟﹾﻌﺯِﻴﺯِ ﺍﻟﹾﻔِﻴﻼﹶﻟِﻲ[
)(7 )(6
،ﻭ )) ﹶﻻﻣِﻴﺔﹶ ﻣﺎﻟِﻚٍ(( ﻭﻣِﻨﻬﻢ ﺍﻟﹾﻤﺪﺭِّﺱ ﺍﻟﹾﻔﹶﺎﺿِﻞﹸ ﺃﹶﺑﻮ ﻓﹶﺎﺭِﺱ ﻋﺒﺪ ﺍﻟﹾﻌﺰِﻳﺰِ ﺍﻟﹾﻔِﻴﻼﹶﻟِﻲ . ﻗﹶﺮﺃﹾﺕ ﻋﻠﹶﻴﻪِ )) ﺃﹶﻟﹾﻔِﻴﺔﹶ ﺍﺑﻦِ
ﺙ" -ﺝ" :ﺍﺒﻥ ﺕ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ" ﺏ" -ﺝ" :ﻭﺠﺯﺍﻩ ﺍﷲ ﺃ" -ﺏ" :ﻓﻘﺩ ﺫﻜﺭﻨﺎﻫﺎ
-1ﻟﻡ ﺃﻗﻑ ﻋﻠﻰ ﺘﺭﺠﻤﺘﻪ.
-2ﺃﺒﻭ ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩ ﺍﷲ ﺍﻟﺤﺴﻨﻲ)1089ﻫـ( :ﻤﺤﺩﺙ ﻤﺸﺎﺭﻙ .ﺃﺨﺫ ﻋﻥ ﻭﺍﻟﺩﻩ ﻭﻏﻴﺭﻩ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ:
ﺍﻟﻤﺤﺎﻀﺭﺍﺕ .47ﺍﻟﺘﻘﺎﻁ ﺍﻟﺩﺭﺭ .209/1ﺍﻟﻨﺸﺭ .1612/4ﻁﺒﻘﺎﺕ ﺍﻟﺤﻀﻴﻜﻲ .246ﺍﻟﺼﻔﻭﺓ .203
-3ﺍﻟﻬﺎﻤﺵ ،7ﺹ .52
-4ﻭﺘﻌﺭﻑ ﺒـ " ﺃ ﻡ ﺍﻟﺒﺭﺍﻫﻴﻥ " ﻓﻲ ﻋﻘﺎﺌﺩ ﺍﻟﺘﻭﺤﻴﺩ ،ﻟﻤﺤﻤﺩ ﺒﻥ ﻴﻭﺴﻑ ﺍﻟﺴﻨﻭﺴﻲ )895ﻫـ( .ﻋﺎﻟﻡ ﺘﻠﻤﺴﺎﻥ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ:
ﻤﻘﺩﻤﺔ ﻨﻔﺎﺌﺱ ﺍﻟﺩﺭﺭ ﻟﻠﻴﻭﺴﻲ ،ﺩﺭﺓ ﺍﻟﺤﺠﺎل .142-141/2ﻁﺒﻘﺎﺕ ﺍﻟﺤﻀﻴﻜﻲ .195-190ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .170/1
-5ﺃﺒﻭ ﺍﻟﺤﺴﻥ ﻋﻠﻲ ﺒﻥ ﻤﺤﻤﺩ ﺍﻟﻘﺭﺸﻲ ﺍﻟﺸﻬﻴﺭ ﺒﺎﻟﻘﻠﺼﺎﺩِﻱ )891ﻫـ( :ﻓﻘﻴﻪ ،ﺭﺤﺎﻟﺔ ،ﻋﺎﻟﻡ ﺒﺎﻟﺤﺴﺎﺏ .ﻟﻪ :ﺸﺭﺡ ﺍﻷﻨﻭﺍﺭ
ﺍﻟﺴﻨﻴﺔ ،ﻜﺸﻑ ﺍﻷﺴﺭﺍﺭ ﻋﻥ ﻋﻠﻡ ﺤﺭﻭﻑ ﺍﻟﻐﺒﺎﺭ ..ﺍﻟﻨﻔﺢ .694-692/2ﻓﻬﺭﺱ ﺍﻟﻔﻬﺎﺭﺱ .963-962/2ﺍﻷﻋﻼﻡ .10/5
-6ﺃﺒﻭ ﻓﺎﺭﺱ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺒﻥ ﻋﺒﺩ ﺍﻟﺭﺤﻤﺎﻥ ﺍﻟﻔﻴﻼﻟﻲ)1096ﻫـ( :ﻓﻘﻴﻪ ،ﻋﺩل .ﻭﻟﻲ ﺍﻟﺤﺴﺒﺔ ﺒﻔﺎﺱ ﻓﺤﻤﺩﺕ ﺴﻴﺭﺘﻪ.
ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻟﺘﻘﺎﻁ ﺍﻟﺩﺭﺭ .233-232/1ﺍﻟﻨﺸﺭ .1687 -1686/4ﻁﺒﻘﺎﺕ ﺍﻟﺤﻀﻴﻜﻲ .418ﺍﻟﺼﻔﻭﺓ .199
-7ﻤﻨﻅﻭﻤﺔ ﺘﻌﻠﻴﻤﻴﺔ ﻓﻲ ﺍﻟﻨﺤﻭ ﻤﻥ ﺃﻟﻑ ﺒﻴﺕ ﻟﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩ ﺍﷲ ﺍﺒﻥ ﻤﺎﻟﻙ ﺍﻟﻁﺎﺌﻲ ﺍﻟﺠﻴﺎﻨﻲ )672ﻫـ( :ﺇﻤﺎﻡ ﻓﻲ ﺍﻟﻠﻐﺔ
ﺍﻟﻌﺭﺒﻴﺔ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺒﻐﻴﺔ ﺍﻟﻭﻋﺎﺓ .137-130/1ﺍﻟﺒﻠﻐﺔ .201ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .152/1
57
) ﺏ( )(2 )ﺃ( )(1
ﺍﻟﹾﻌﺮﺑِﻴﺔِ ،ﻭﻟﹶﻪ ﹶﻃﺮِﻳﻘﹶﺔﹲ ﻓِﻲ ﺍﻟﺘﺪﺭِﻳﺲِ ﻭﺗﺪﺭِﻳﺞِ .ﻭﻛﹶﺎﻥﹶ ﻟﹶﻪ ﺗﺤﺼِﻴﻞﹲ ﻓِﻲ ﻣﻬِﻤﺎﺕِ (( ﻟﹶﻪ ، ﻭ ))ﺍﻟﹾﺨﺰﺭﺟِﻴﺔﹶ (( ﺍﻷَﻓﹾﻌﺎﻝِ
ﺍﻟﹾﻤﺒﺘﺪِﺋِﲔ ﺳﻬﻠﹶﺔﹲ ﺣﺴﻨﺔﹲ .ﻓﹶﺎﻧﺘﻔﹶﻊ ﺑِﻪِ ﺍﻟﻨﺎﺱ ﻛﹶﺜِﲑﺍﹰ .ﺭﺣِﻤﻪ ﺍﻟ ﱠﻠﻪ ،ﻭﺟﺰﺍﻩ ﺧﻴﺮﺍﹰ.
] ﻤﺤﻤﺩ ﺒ ﻥ ﻤﺤﻤﺩٍ ﺍﻟﺘﱠﺠ ﻤﻌﺘِﻲ[
)(4 )(3
، ﻣﺎﻟِﻚٍ(( ﺃﹶﻟﹾﻔِﻴﺔِ ﺍﺑﻦِ )) ﻭﻣِﻨﻬﻢ ﺍﻟﹾﻤﺤﻘِّﻖ ﺍﻟ ﱠﻠﺒِﻴﺐ ﺍﻟﹾﻔﹶﺎﺿِﻞﹸ ﺃﹶﺑﻮ ﻋﺒﺪِ ﺍﻟ ﱠﻠﻪِ ﻣﺤ ﻤﺪ ﺑﻦ ﻣﺤ ﻤﺪٍ ﺍﻟﺘﺠﻤﻌﺘِﻲ . ﻗﹶﺮﺃﹾﺕ ﻋﻠﹶﻴﻪِ ﻣﻌ ﹶﻈﻢ
ﻭﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﻛﹸ ﱠﻠﻪ .ﻭﻟﹶﻪ ﺗﺤﻘِﻴﻖ ﻓِﻲ ﻣﻬِﻤﺎﺕِ ﺍﻟﻨﺤﻮِ ،ﻭﻓِﻲ ﺍﻟﺘِّﻼﹶﻭﺓِ .ﺭﺣِﻤﻪ ﺍﻟ ﱠﻠﻪ ،ﻭ ﺟﺰﺍﻩ ﺧﻴﺮﺍﹰ.
] ﺃَﺤﻤ ﺩ ﺒ ﻥ ﻤﺤﻤﺩٍ ﺍﻟﺘﱠﺠ ﻤﻌﺘِﻲ[
)(6 )(5 )ﺕ(
، (( ﻣﻮﺭِﺩِ ﺍﻟ ﱠﻈﻤﺂﻥِ )) ﻣﺤ ﻤﺪٍ ﺍﻟﺘﺠﻤﻌﺘِﻲ . ﻗﹶـﺮﺃﹾﺕ ﻋﻠﹶﻴﻪِ ﺟﻤﻠﹶﺔﹰ ﻣِ ﻦ ﻭﻣِﻨﻬﻢ ﺍﻟﹾﻤﺤﻘِّﻖ ﺍﻟﹾﻔﹶﺎﺿِﻞﹸ ﺃﹶﺑﻮ ﺍﻟﹾﻌﺒﺎﺱِ ﺃﹶﺣﻤﺪ ﺑﻦ
)(7
ﺨﺘﺼﺮِ ﺧﻠِﻴﻞٍ ،ﻭﻣِﻦ ﺍﻟﹾﻘﹸﺮﺁﻥِ .ﻭﻟﹶﻪ ﺗﺤﻘِﻴﻖ ﻭﻓﹶﺼﺎﺣﺔﹲ .ﺭﺣِﻤﻪ ﺍﻟ ﱠﻠﻪ ،ﻭﺟﺰﺍﻩ ﺧﻴﺮﺍﹰ.
ﻭﺟﻤﻠﹶﺔﹰ ﻣِﻦ ﻣ
] ﺃَﺒﻭ ﻤﻬﺩِﻱ ﻋِﻴﺴﻰ ﺍﻟﺴﻜﹾﺘﹶﺎﻨِﻲ[
)(8 )ﺡ ( ) ﺝ( )ﺙ(
ﺃﹶﺑﻮ ﻣﻬﺪِﻱ ﻋِﻴﺴﻰ ﺑﻦ ﻋﺒﺪِ ﺍﻟ ﺮﺣﻤﺎﻥِ ﺍﻟﺴﻜﹾﺘﺎﻧِﻲ . ﺣﻀﺮﺕ ﻼﻣﺔﹸ ) ﻗﹶﺎﺿِﻲ ﺍﻟﹾﻘﹸﻀﺎﺓِ (
ﺸﻴﺦ ﺍﻹِﻣﺎﻡ ﺍﻟﹾﻤﺎﻫِﺮ ﺍﻟﹾﻌ ﱠ
ﻭﻣِﻨﻬﻢ ﺍﻟ
)(9
ﺴﻨﻮﺳِ ﻲِّ ﺍﻟﹾﻤﻨﻄِﻘِﻲِّ ،ﻭﺟﻤـﻠﹶﺔﹰ ﻣِﻦ)) ﻣﺤـﺼِّﻞِ
ﺸﻴﺦِ ﺍﻟ
ﺍﻟ ﺨﺘﺼﺮِ
ﻋِﻨﺪﻩ ﺟﻤﻠﹶﺔﹰ ﻣِﻦ ﻣ
ﺕ" -ﺝ" :ﺍﺒﻥ ﺏ" -ﺝ" :ﺃﻤﻬﺎﺕ ﺃ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺏ"
ﺡ" -ﺏ" :ﺍﺒﻥ ﺝ -ﻓﻲ ﺍﻷﺼل :ﻤﻬﺩ ،ﻭﺍﻟﺼﻭﺍﺏ ﻤﻥ "ﺏ" ﻭ"ﺝ" ﺙ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ"
-1ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .1536/2
-2ﻗﺼﻴﺩﺓ ﻓﻲ ﺍﻟﻌﺭﻭﺽ ﻨﺴﺒﺔ ﺇﻟﻰ ﻀﻴﺎﺀ ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﻤﺤﻤﺩ ﺍﻷﻨﺼﺎﺭﻱ ﺍﻟﺨﺯﺭﺠﻲ ﺍﻷﻨﺩﻟﺴﻲ )626ﻫـ( ﻭﺘﺴﻤﻰ
"ﺍﻟﺭﺍﻤﺯﺓ ﺍﻟﺸﺎﻓِﻴﺔ ،ﻓﻲ ﻋﻠﻤﻲ ﺍﻟﻌﺭﻭﺽ ﻭﺍﻟﻘﺎﻓِﻴﺔ " ﺃﻭ ﺍﻟﻘﺼﻴﺩﺓ ﺍﻟﺨﺯﺭﺠﻴﺔ .ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .1337/2ﻤﻌﺠﻡ ﺴﺭﻜﻴﺱ
.821/1
-3ﻤﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ ﺍﻟﺘﺠﻤﻌﺘﻲ ) 1083ﺃﻭ 1087ﺃﻭ :(1088ﻟﻪ ﺘﻀﻠﻊ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻌﺭﺒﻴﺔ ﻭﺍﻟﻘﺭﺍﺀﺍﺕ .ﺘﻭﻓﻲ ﻏﺩﺭﺍ ﻤﻊ
ﺠﻤﺎﻋﺔ ﻤﻥ ﺍﻟﺸﺭﻓﺎﺀ ﺒﻤﻠﻭﻴﺔ ،ﻓﺎﺭﻴﻥ ﺇﻟﻰ ﺘﺎﻓﻴﻼﻟﺕ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻟﺘﻘﺎﻁ ﺍﻟﺩﺭﺭ .201/1ﺍﻟﻨﺸﺭ .1592/4
-4ﺍﻟﻬﺎﻤﺵ ،7ﺹ56
-5ﺃﺒﻭ ﺍﻟﻌﺒﺎﺱ ﺃﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ ﺍﻟﺘﺠﻤﻌﺘﻲ ) 1080ﺃﻭ 1083ﻫـ( :ﻤﺤﺩﺙ ،ﻓﻘﻴﻪ ،ﻨﺤﻭﻱ ،ﻤﻥ ﺒﻴﺕ ﺍﻟﻌﻠﻡ ﻭﺍﻟﺭﻴﺎﺴﺔ
ﺒﺴﺠﻠﻤﺎﺴﺔ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻟﺘﻘﺎﻁ ﺍﻟﺩﺭﺭ .179/1ﺍﻟﻨﺸﺭ .1560/4ﺸﺠﺭﺓ ﺍﻟﻨﻭﺭ .313-312
-6ﺍﻟﻬﺎﻤﺵ ،8ﺹ52
-7ﺍﻟﻬﺎﻤﺵ ،6ﺹ53
-8ﻋﻴﺴﻰ ﺒﻥ ﻋﺒﺩ ﺍﻟﺭﺤﻤﺎﻥ ﺍﻟﺭﺠﺭﺍﺠﻲ ﺍﻟﺴﻭﺴﻲ ﺍﻟﺴﻜﺘﺎﻨﻲ)1062ﻫـ( :ﺒﻜﺎﻑ ﻤﻌﻘﻭﺩﺓ ﻨﺴﺒﺔ ﺇﻟﻰ ﻗﺒﻴﻠﺔ ﺴﻜﺘﺎﻨﺔ ،ﺇﺤﺩﻯ
ﻗﺒﺎﺌل ﺴﻭﺱ .ﻤﻔﺘﻲ ﻤﺭﺍﻜﺵ ﻭﻗﺎﻀﻴﻬﺎ .ﻜﺎﻥ ﻤﺘﻀﻠﻌﺎ ﻓﻲ ﺍﻟﻔﻘﻪ ﻭﺃﺼﻭﻟﻪ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻟﻔﻭﺍﺌﺩ ﺍﻟﺠﻤﺔ .142-139ﺍﻟﺘﻘﺎﻁ
ﺍﻟﺩﺭﺭ .132-131/1ﺍﻟﻨﺸﺭ .1447/4ﻁﺒﻘﺎﺕ ﺍﻟﺤﻀﻴﻜﻲ .380-378ﺍﻟﺼﻔﻭﺓ .112-11ﺸﺠﺭﺓ ﺍﻟﻨﻭﺭ .308
ﺍﻹﻋﻼﻡ .416-413/9
-9ﻫﻭ ﻤﺨﺘﺼﺭ ﻭﻀﻌﻪ ﺍﻟﺴﻨﻭﺴﻲ ﻟﺸﺭﺤﻪ ﺍﻟﻤﺴﻤﻰ " ﻋﻤﺩﺓ ﺃﻫل ﺍﻟﺘﻭﻓﻴﻕ ﻭﺍﻟﺘﺴﺩﻴﺩ " .ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .1157/2
58
)(2 )(1
ﺍﻟﹾﻤﻘﹶﺎﺻِﺪِ(( ﻻﺑﻦِ ﺯﻛﹾﺮِﻱ .ﻭﻛﹶﺎﻥﹶ ﺇِﻣﺎﻡ ﻭ ﹾﻗﺘِﻪِ ﻓِﻲ ﻓﹸﻨﻮﻥِ ﺍﻟﹾﻌِﻠﹾﻢِ ﻣﻊ ﺳﻤﺖٍ ﻭﻫِ ﻤﺔٍ ﻭﻧِﻴﺔٍ ﺻﺎﻟِﺤﺔٍ ﻓِﻲ ﻃﹶﺮِﻳﻘﹶﺔِ ﺍﻟﹾﻘﹶﻮﻡِ ،ﻭﻣﺤﺒﺔِ ﻓِﻲ
ﺃﹶﻫﻠِﻬﺎ .ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ُ،ﻭﺟﺰﺍﻩ ﺧﻴﺮﺍﹰ.
] ﻤﺤﻤﺩ ﺍﻟﹾﻤﺯﻭﺍ ﺭ ﺍﻟﹾ ﻤﺭﺍﻜﹸﺸِﻲ[
)ﺃ ( )(4 )(3
ﺸ ﻴﺦِ[
]ﺍﻟ ﺨﺘﺼﺮِ
ﻼﻣﺔﹸ ﺃﹶﺑﻮ ﻋﺒﺪِ ﺍﻟ ﱠﻠﻪِ ﻣﺤ ﻤﺪ ﺍﻟﹾﻤﺰﻭﺍﺭ ﺍﻟﹾﻤﺮﺍﻛﹸﺸِﻲ . ﹶﻗﺮﺃﹾﺕ ﻋﻠﹶﻴﻪِ ﺟﻤﻠﹶﺔﹰ ﻣِﻦ ﻣ
ﻭﻣِﻨﻬﻢ ﺍﻟﹾﻔﹶﻘِﻴﻪ ﺍﻹِﻣﺎﻡ ﺍﻟﹾﻌ ﱠ
)ﺏ(
ﺴﻨﻮﺳِﻲِّ .ﻭﻛﹶﺎﻥﹶ ﻣِﻦ ﻣﺸﺎﻫِ ﲑِ ﻭ ﹾﻗﺘِﻪِ ﻓِﻲ ﻓﹸﻨﻮﻥِ ﺍﻟﹾﻌِﻠﹾﻢِ ﻣﻊ ﺩﻣﺎﺛﹶﺔِ ﺃﹶﺧﻼﹶﻕٍ ،ﻭﺣﺴﻦِ ﻋِﺸﺮﺓٍ ،ﻭﻧﺰﺍﻫﺔٍ ﻭﻫِ ﻤﺔٍ .ﺭﺣِﻤﻪ ﺍﻟﻠﱠﻪ ُ،ﻭﺟﺰﺍﻩ
ﺍﻟ
ﺧﻴﺮﺍﹰ.
] ﻤﺤﻤ ﺩ ﺒ ﻥ ﺇِﺒﺭﺍﻫِﻴﻡ ﺍﻟﹾﻬﺸﹾﺘﹸﻭﻜِﻲ[
)(6 )(5 ) ﺏ(
، ﻈﻤﺂ ﻥِ((
ﺍﻟ ﱠ ﻣﻮﺭِﺩ )) ﺍﻟﹾﻤﺘﻔﹶﻨِّﻦ ﺃﹶﺑﻮ ﻋﺒﺪِ ﺍﻟ ﱠﻠﻪِ ﻣﺤ ﻤﺪ ﺑﻦ ﺇِﺑﺮﺍﻫِﻴﻢ ﺍﻟﹾﻬﺸﺘﻮﻛِﻲ . ﻗﹶﺮﺃﹾﺕ ﻋﻠﹶﻴﻪِ ﻭﻣِﻨﻬﻢ ﺍﻟﹾﻔﹶﻘِﻴﻪ ﺍﻹِﻣﺎﻡ ﺍﻟﹾﻌﺎﻟِﻢ
)(10 )(9 )(8 )(7
. ﺨﺘﺼﺮِ ﺧﻠِﻴﻞٍ ،ﻭﻣِﻦ ﺍﻟﹾﻘﹶﻠﹶﺼﺎﺩِﻱ
ﻓِﻲ ﺍﻷُﺻﻮﻝِ ،ﻭﺟﻤﻠﹶﺔﹰ ﻣِﻦ ﻣ ،ﻭﺗﻨﻘِﻴﺢ ﺍﻟﹾﻘﹶﺮﺍﻓِﻲ (( ﻭﺟﻤﻠﹶﺔﹰ ﻣِﻦ )) ﺃﹶﻟﹾﻔِﻴﺔِ ﺍﺑﻦِ ﻣﺎﻟِﻚٍ
)ﺕ (
ﻣﺮﺍﺗِﺐِ ﺍﻟﹾﻴﻘِﲔِ ،ﻭﻳﻨِ ﻈﻤﻨﺎ ﻓِﻲ ﺳِﻠﹾﻚِ ﺃﹶﻭﻟِﻴﺎﺋِﻪِ ﻭ ﹶﻗﺪِ ﺍﻧﺘﻔﹶﻌﺖ ﺑِﻪِ .ﻭﻫﻮ ﻓِﻲ ﻗﹶﻴﺪِ ﺍﻟﹾﺤﻴﺎﺓِ .ﻧﺴﺄﹶﻝﹸ ﺍﻟ ﱠﻠﻪ ﺗﻌﺎﻟﹶﻰ ﺃﹶﻥﹾ ﻳﺤِ ﻈﻴﻨﺎ ﻭﺇِﻳﺎﻩ ﺑِﺄﹶﻋﻠﹶﻰ
ﺨ ﺘِﻢ ﻟﹶﻨﺎ ﺑِﺎﻟﹾﺤﺴﻨﻰ ،ﻭﻳﻜﹾﺮِﻣﻨﺎ ﺑِﺎﻟﹾﻤﻘﹶﺮِّ ﺍ َﻷﺳﻨﻰ ،ﺇِﻧﻪ ﺟﻮﺍﺩ ﻛﹶﺮِﱘ.
ﺍﻟﹾﻤﺘﻘِﲔ ،ﻭﻳ
ﺕ" -ﺏ " :ﻋﻠﻰ ﺏ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ" ﺃ -ﺯﻴﺎﺩﺓ ﻤﻥ "ﺝ"
-1ﻤﻨﻅﻭﻤﺔ ﻓﻲ ﻋﻠﻡ ﺍﻟﻜﻼﻡ ﻷﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ ﺒﻥ ﺯﻜﺭﻱ )899ﻫـ( .ﻓﻘﻴﻪ ،ﺃﺼﻭﻟﻲ ،ﺒﻴﺎﻨﻲ ﻤﻥ ﺘﻠﻤﺴﺎﻥ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ:
ﺸﺠﺭﺓ ﺍﻟﻨﻭﺭ .267ﺍﻷﻋﻼﻡ .231/1
-2ﻓﻲ ﺍﻟﻨﺴﺦ :ﺴﻤﺔ .ﻭﺍﻟﺘﺼﺤﻴﺢ ﻤﻥ ﺍﻟﻨﺸﺭ .1447/4ﻁﺒﻘﺎﺕ ﺍﻟﺤﻀﻴﻜﻲ ،380-378ﻨﻘﻼ ﻋﻥ ﺍﻟﻴﻭﺴﻲ ﻜﻤﺎ ﻴﺼﺭﺤﺎﻥ.
-3ﺃﺒﻭ ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺍﻟﻤﺯﻭﺍﺭ ﺍﻟﻤﺭﺍﻜﺸﻲ)1065ﻫـ( :ﻓﻘﻴﻪ ،ﻋﺎﻟﻡ .ﻭﻟﻲ ﺍﻟﻘﻀﺎﺀ ﺒﻌﺩ ﻋﻴﺴﻰ ﺍﻟﺴﻜﺘﺎﻨﻲ ،ﻓﺤﺴﻨﺕ ﺴﻴﺭﺘﻪ.
ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﻁﺒﻘﺎﺕ ﺍﻟﺤﻀﻴﻜﻲ .287ﺍﻟﺼﻔﻭﺓ .203-202ﺍﻹﻋﻼﻡ .293-292/5
-4ﺍﻟﻬﺎﻤﺵ ،9ﺹ.57
-5ﻤﺤﻤﺩ ﺒﻥ ﺇﺒﺭﺍﻫﻴﻡ ﺍﻟﻬﺸﺘﻭﻜﻲ)1098ﻫـ( :ﻗﺎﻀﻲ ﻤﺭﺍﻜﺵ .ﺃﺨﺫ ﻋﻥ ﻤﺸﺎﻴﺦ ﻓﻲ ﺍﻟﻤﻐﺭﺏ ﻭﺍﻟﺠﺯﺍﺌﺭ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ:
ﺍﻟﺘﻘﺎﻁ ﺍﻟﺩﺭﺭ .237/1ﺍﻟﻨﺸﺭ .1695/4ﻁﺒﻘﺎﺕ ﺍﻟﺤﻀﻴﻜﻲ .246-245/2ﺍﻟﺼﻔﻭﺓ .111ﺍﻹﻋﻼﻡ .349-346/5
-6ﺍﻟﻬﺎﻤﺵ ،8ﺹ52
-7ﺍﻟﻬﺎﻤﺵ ،7ﺹ56
-8ﺘﻨﻘﻴﺢ ﺍﻟﻔﺼﻭل ﻓﻲ ﺍﻷﺼﻭل ﻷﺒﻲ ﺍﻟﻌﺒﺎﺱ ﺃﺤﻤﺩ ﺒﻥ ﺇﺩﺭﻴﺱ ﺍﻟﻘﺭﺍﻓﻲ ﺍﻟﻤﺎﻟﻜﻲ )684ﻫـ( .ﻤﻥ ﻋﻠﻤﺎﺀ ﺍﻟﻤﺎﻟﻜﻴﺔ .ﺍﻨﻅﺭ:
ﺸﺠﺭﺓ ﺍﻟﻨﻭﺭ .189-188ﺍﻟﺩﻴﺒﺎﺝ ﺍﻟﻤﺫﻫﺏ .67-62ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .499/1
-9ﺍﻟﻬﺎﻤﺵ ،6ﺹ 53
-10ﺍﻟﻬﺎﻤﺵ ،5ﺹ56
59
] ﻋﺒ ﺩ ﺍﻟﹾﻌﺯِﻴﺯِ ﺒ ﻥ ﺃَﺤﻤﺩ ﺍﻟﺭﺴﻤﻭﻜِﻲ[
)( 3 )ﺃ()(2 )(1
ﺨ ﺘﺼﺮِ ﺧﻠِﻴﻞٍ
.ﹶﻗﺮ ﺃﹾﺕ ﻋﻠﹶﻴﻪِ ﺟﻤﻠﹶﺔﹰ ﻣِﻦ ﻣ ﺃﹶﺣﻤﺪ ﺍﻟ ﺮ ﺳﻤﻮ ﻛِـﻲ ﻭﻣِﻨﻬﻢ ﺍﻹِﻣﺎﻡ ﺍﻟﹾﻤﺎﻫِﺮ ﺃﹶﺑﻮ ﻓﹶﺎﺭِﺱٍ ﻋﺒﺪ ﺍﻟﹾﻌـﺰِﻳﺰِ ﺍﺑﻦ
)ﺏ(
ﻧﺎﻓِﻌﺔﹲ .ﻭﻣِﻦ ﻏﹶﺮِﻳﺐِ ﻣﺎ ﻭﻗﹶﻊ ﻟِﻲ ﻋِ ﻨﺪ ﻗِﺮﺍﺀَﺓﹶ ﺗﺤﻘِﻴﻖٍ .ﻭﺣﻀﺮﺕ ﻋِﻨﺪﻩ ﻓِﻲ ﺗﺼﺮِﻳﻒِ ﺍﻟﹾﻔِﻌﻞِ .ﻭﻟﹶﻪ ﻭﻷَﻫﻞِ ﺑﻠﹶﺪِﻩِ ﻓِﻲ ﺫﹶﻟِﻚ ﻃﹶﺮِﻳﻘﹶﺔﹲ
)(5 )ﺕ()(4
ﻛﹶﻤﺎ ﻣ ﺮ ﺫِﻛﹾﺮﻩ ،ﺛﹸ ﻢ ﺳﺎﻓﹶﺮﺕ ﺇِﻟﹶﻰ ﻣﺮﺍﻛﹸﺶ ﻭﻏﹶﻴﺮِﻫﺎ .ﻭﺍﺷﺘ ﻐﻠﹾﺖ ﻓِﻲ ﺳِﺠِﻠﹾﻤﺎﺳﺔﹶ ﺣﻀﻮﺭِ ﺫﹶﻟِﻚ ﺃﹶﻧِّﻲ ﻛﹸ ﻨﺖ ﻗﹶﺮﺃﹾﺕ ﺍ َﻷﻟﹾﻔِﻴﺔﹶ
) ﺙ(
ﺃﹶ ﹾﻃﻠﹸﺐ ﺍﻟﻨﺺ ﻋﻠﹶﻰ ﻋﺎﺩﺗِﻬﻢ ﻓِﻲ ﺫﹶﻟِﻚ ﻣِﻨﻬﺎ .ﻓﹶﻠﹶﻢ ﻣ ﺪﺓﹰ ﺑِﻔﹸﻨﻮ ﻥٍ ﺃﹸﺧﺮﻯ ،ﺛﹸ ﻢ ﻟﹶﻤﺎ ﺣﻀﺮﺕ ﻭﻗﹶﺪ ﻃﹶﺎﻝﹶ ﻋﻬﺪِﻱ ﺑِﻬﺎ ﻓﹶﻜﹸ ﻨﺖ ﺭﺑﻤﺎ
)(6
ﻭﺃﹶﻧﻘﹸﻠﹸﻪ ﺣﺘﻰ ﻻﹶ ﺃﹶﻛﹶﺎﺩ ﺃﹸﻏﹶﺎﺩِﺭ ﻣِﻨﻪ ﻱ
ﻳﺤﻀﺮﻧِﻲ ،ﻓﹶﺘﺤ ﺮ ﻛﹶﺖ ﻣِﻨِّﻲ ﹶﻗﺮِﳛﺔﹲ ﻟِﻤﺮﺍﺟﻌﺘِﻬﺎ ،ﻓﹶﺎﺑﺘﺪﺃﹾﺗﻬﺎ ﻟِﻠﻄﱠﻠﹶﺒﺔِ .ﻓﹶﻜﹸﻨﺖ ﺃﹶﻧ ﹸﻈﺮ ﺍﻟﹾﻤﺮﺍﺩِ
ﺴﺤﺮِ ﻓﹶﻨﻘﹾﻄﹶﻊ ﺍﻟ ﱠﻠﻴﻞﹶ ﻛﹸ ﱠﻠﻪ ﻓِﻲ
ﲑﺓِ ﺛﹸ ﻢ ﻧﺴﺘﻤِﺮ ﻓِﻴﻪِ ﻭﻻﹶ ﻧﻘﹸﻮﻡ ﺇِﻟﹶﻰ ﺍﻟ
ﻣﺴﺄﹶﻟﹶﺔﹰ .ﻓﹶﻜﹸﻨﺎ ﻧﻔﹾﺘﺢ ﺍﻟﹾﻤﺠﻠِﺲ ﺑِﺴﺎﻋﺔٍ ﺧﻔِﻴﻔﹶﺔٍ ﺑﻌﺪ ﺍﻟﹾﻌِﺸﺎﺀِ ﺍﻷَﺧِ
)ﺙ( )ﺝ(
ﻟﹶﻴﺎﻟِﻲ ﺍﻟﺸِّﺘﺎﺀِ .ﻓﹶﻔِﻲ ﺍﻟ ﱠﻠﻴﻠﹶﺔِ ﺍﱠﻟﺘِﻲ ﺧﺘﻤﻨﺎﻫﺎ ،ﻧِﻤﺖ ﻭﹸﺛﻠﹸﺚٍ ﺑِﺘﺤﻘِﻴﻖٍ ﻭﺍﺳﺘِﻴﻔﹶﺎﺀٍ ﻭﺫﹶﻟِﻚ ﻓِﻲ ﺍﻟﺘﺪﺭِﻳﺲِ .ﻓﹶﺨﺘﻤﻨﺎﻫﺎ ﻟِﻨﺤﻮِ ﺷﻬﺮٍ
)(7
ﺨﺮﺝ ﻣِﻦ ﺟﻮﻓِﻲ ﻋﻠﹶﻰ ﻓﹶﻤِﻲ ﺃﹶﺗﻘﹶﻴﺄﹸﻫﺎ ﺣﺘﻰ ﺍﻧﻔﹶﺼﻠﹶﺖ ﻋﻨِّﻲ .ﻓﹶﻠﹶﻤﺎ ﺍﺳﺘﻴﻘﹶ ﻈﹾﺖ ﺗ ﹶﺄ ﻭﻟﹾﺘﻬﺎ ﺧﺮﻭﺝ ﺍﻟﹾﺠﻬﻞِ ﺑِﻬﺎ
ﺗ ﻓﹶﺮﺃﹶﻳﺖ ﻛﹶﺄﹶ ﱠﻥ ﺍﻟﹾﻌﺬِﺭﺓﹶ
)(8
ﻋﻨِّﻲ .ﻓﹶﻌﻠِﻤﺖ ﺃﹶ ﱠﻥ ﺍﻟﹾﻌِﻠﹾﻢ ﻛﹸ ﱠﻠﻪ ﺣﺴﻦ ،ﻭﺃﹶ ﱠﻥ ﺍﻟﹾﺠﻬﻞﹶ ﻛﹸ ﱠﻠﻪ ﻗﹶﺒِﻴﺢ.
ﻭﻛﹶﺎﻥﹶ ﺭﺣِﻤﻪ ﺍﻟ ﱠﻠﻪ ﻣﺸﺎﺭِﻛﺎﹰ ﻓِﻲ ﻓﹸﻨﻮﻥٍ ﻣِﻦ ﺍﻟﹾﻌِﻠﹾﻢِ .ﻭﺃﹶﱠﻟﻒ ﻋِ ﺪﺓﹶَ ﺗﺂﻟِﻴﻒ .ﻭﻛﹶﺎﻧﺖ ﻟﹶﻪ ﻧﺠﺪﺓﹲ ﻭ ﹸﻗ ﻮﺓﹲ ﻭﺣﺰﻡ ﻓِﻲ ﺃﹸﻣﻮﺭِﻩِ .ﻛﹶﺎﻥﹶ ﻳﻌﻠِّﻒ
ﻂ ﺭﺍﺋِﻖ ﻳﻜﹾﺘﺐ ﻭﻳﺘﻘِﻦ ﻏﹶﺎﻳﺔﹶ ﺍﻹِﺗﻘﹶﺎﻥِ.
ﺨﻴﻞِ ،ﻭﻳﺘﻘﹶ ﱠﻠﺪ ﺳِﻼﹶﺣﻪ .ﻭﻛﹶﺎﻥﹶ ﻟﹶﻪ ﺧ ﱞ
ﻓﹶﺮﺳﻪ ﺑِ ﻴﺪِﻩِ ،ﻭﻳﺒﺎﺷِﺮ ﻣﺂﺭِﺑﻪ ﺑِﻨﻔﹾﺴِﻪِ ،ﻳﺮﻛﹶﺐ ﺍﻟﹾﺠِﻴﺎﺩ ﻣِﻦ ﺍﻟﹾ
ﺕ" -ﺝ" :ﺍﻟﻔﻴﺔ ﺍﺒﻥ ﻤﺎﻟﻙ ﺏ" -ﺝ" :ﻁﺭﻴﻕ ﺃ" -ﺝ " :ﺍﻟﻬﺸﺘﻭﻜﻲ
ﺝ" -ﺝ " :ﻟﺸﻬﺭ ﺙ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ"
-1ﻓﻲ ﺍﻟﻨﺴﺦ :ﺒﻥ .ﻭﻓﻲ ﻤﺼﺎﺩﺭ ﺘﺭﺠﻤﺘﻪ :ﻫﻭ ﺃﺒﻭ ﻓﺎﺭﺱ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺒﻥ ﺃﺒﻲ ﺒﻜﺭ ﺒﻥ ﺃﺤﻤﺩ ﺍﻟﺭﺴﻤﻭﻜﻲ .ﻭﻟﺫﺍ ﻻ ﺒﺩ ﻤﻥ
ﺇﺜﺒﺎﺕ ﺍﻷﻟﻑ ﻟﻴﻨﺴﺏ ﻟﺠﺩﻩ "ﺃﺤﻤﺩ".
-2ﺃﺒﻭ ﻓﺎﺭﺱ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺍﺒﻥ ﺃﺤﻤﺩ ﺍﻟﺭﺴﻤﻭﻜﻲ)1065ﻫـ( :ﻗﺎﻀﻲ ﺇﻟﻴﻎ .ﻤﺎﺕ ﻏﺭﻗﺎ .ﻟﻪ :ﻜﺎﻓﻴﺔ ﺍﻟﻨﻬﻭﺽ ﻓﻲ ﺼﻨﺎﻋﺔ
ﺍﻟﻌﺭﻭﺽ ،ﺸﺭﺡ ﺍﻟﺨﺯﺭﺠﻴﺔ ،ﺸﺭﺡ ﻜﺒﺭﻯ ﺍﻟﺴﻨﻭﺴﻲ ..،ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﻁﺒﻘﺎﺕ ﺍﻟﺤﻀﻴﻜﻲ .406ﺍﻟﻤﻌﺴﻭل .25-20/5
ﺴﻭﺱ ﺍﻟﻌﺎﻟﻤﺔ .185ﻤﻌﻠﻤﺔ ﺍﻟﻤﻐﺭﺏ .4343-4342/13
-3ﺍﻟﻬﺎﻤﺵ ،6ﺹ53
-4ﺍﻟﻬﺎﻤﺵ ،7ﺹ56
-5ﻤﺩﻴﻨﺔ ﻓﻲ ﺠﻨﻭﺒﻲ ﺍﻟﻤﻐﺭﺏ ﻓﻲ ﻁﺭﻑ ﺍﻟﺴﻭﺩﺍﻥ ،ﻓﻲ ﻤﻨﻘﻁﻊ ﺠﺒل ﺩﺭﻥ .ﺍﺸﺘﻬﺭﺕ ﺒﻐﻨﺎﻫﺎ .ﻤﻌﺠﻡ ﺍﻟﺒﻠﺩﺍﻥ .192/3
ﻋﻠﹶﻰ ﺃﻟﻔﻴﺔ ﺍﺒﻥ ﻤﺎﻟﻙ ﻟﻠﺤﺴﻥ ﺒﻥ ﻗﺎﺴﻡ ﺍﻟﻤﺭﺍﺩﻱ ﺍﻟﻤﺎﻟﻜﻲ )749ﻫـ( ﺍﻟﻤﻌﺭﻭﻑ ﺒﺎﺒﻥ ﺃﻡ ﻗﺎﺴﻡ ،ﺇﻤﺎﻡ ﻓِﻲ ﺍﻟﻌﺭﺒﻴﺔ،
-6ﻫﻭ ﺸﺭﺡ
ﻤﻔﺴﺭ ،ﺃﺩﻴﺏ .ﺍﻟﺩﺭﺭ ﺍﻟﻜﺎﻤﻨﺔ .117-116/2ﺒﻐﻴﺔ ﺍﻟﻭﻋﺎﺓ .517/2ﺩﺭﺓ ﺍﻟﺤﺠﺎل .241/1ﻏﺎﻴﺔ ﺍﻟﻨﻬﺎﻴﺔ .228-227/1
ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .152/1
-7ﺍﻟﻌﺫﺭﺓ :ﺍﻟﻐﺎﺌﻁ ﺍﻟﺫﻱ ﻫﻭﺍﻟﺴﻠﺢ .ﺍﻟﻠﺴﺎﻥ )ﻋﺫﺭ(.
-8ﺍﻟﻤﺤﺎﻀﺭﺍﺕ 167
60
)(1
] ﺍﳌﺘﻘﺎﺭﺏ [ : ﻭﻛﹶﺎﻥﹶ ﺭ ﺣِﻤﻪ ﺍﻟ ﱠﻠﻪ ﻳﻨﺸِﺪﻧﺎ ﻓِﻲ ﺍﻟﺘﺤﺮِﻳﺾِ ﻋﻠﹶﻰ ﺍﻟﺘﻌﻠﱡﻢِ ﻭﺫﹶﻡِّ ﺍﻟﺘﺴﻮِﻳﻒِ ﻣﺘﻤﺜِّﻼﹰ
ﺸّـﺘﹶﺎ
ﻑ ﻭ ﺒﺭﺩ ﺍﻟ ِ
ﻭﻜﹶﺭﺏ ﺍﻟﹾﺨﹶﺭِﻴ ِ ﻑ
ﺤ ﺭ ﺍﻟﹾ ﻤﺼِﻴ ِ
ﻙ
ﻥ ﻴﻭﺫِﻴ
ِ - 1ﺇﺫﹶﺍ ﻜﹶﺎ
)( 2
ﻙ ِﻟﻠﹾ ِﻌﻠﹾ ِﻡ ﻗﹸـ لْ ﻟِﻲ :ﻤـﺘﹶﻰ ؟
ﻓﹶﺄَﺨﹾﺫﹸ ﻥ ﺍﻟ ﺭﺒِﻴ ِﻊ
ﻙ ﺤﺴﻥ ﺯﻤﺎ ِ
- 2ﻭﻴﻠﹾﻬِـﻴ
)(3
ﻛﹶﺎﻥﹶ ﺨﺘﺼﺮِ ﺃﹶ ﱠﻥ ﺍﻟ ﺮﺟﻞﹶ ﺍﻟﺼﺎﻟِﺢ ﺃﹶﺑﺎ ﻣﺤ ﻤﺪٍ ﻋﺒﺪ ﺍﻟ ﱠﻠﻪِ ﺑﻦ ﺳﻌِﻴﺪٍ ﺍﺑﻦِ ﻋﺒﺪِ ﺍﻟﹾﻤﻨﻌِﻢِ ﺍﻟﹾﻤﻨﺎﻧِﻲ
ﻭﻣِﻦ ﻏﹶﺮِﻳﺐِ ﻣﺎ ﺣ ﺪﹶﺛﻨﺎ ﺃﹶﻳﺎﻡِ ﻗﺮﺍﺀَﺓِ ﺍﻟﹾﻤ
ﺇِﺫﹶﺍ ﺃﹶﺗﺎﻩ ﻣﻦ ﻳﺘﻮﺏ ﻣِﻦ ﺍﻟﹾﻤﺮِﻳﺪِﻳﻦ ﻳ ﹾﺄﻣﺮﻩ ﺑِﺎﻻﻏﹾﺘِﺴﺎ ﻝِ .ﻗﹶﺎﻝﹶ :ﻭﺳ ﻤﻮﺍ ﻫﺬﹶﺍ ﺍﻟﹾ ﻐﺴﻞﹶ ﹸﻏﺴﻞﹶ ﺍﻟﹾﺒﻠﹸﻮﻍِ .ﻗﹶﺎﻝﹶ :ﻓﹶﻠﹶﻤﺎ ﺷﺎﻉ ﺫﹶﻟِﻚ ﻋﻨﻬﻢ ﻓِﻲ
)ﺃ(
ﺑِﻼﹶﺩِ ﺍﻟﺴﻮﺱِ ،ﺍﻧﺘﻬﺾِ ﺇﻟﹶﻴﻪِ ﻧﻔﹶﺮ ﻣِﻦ ﻓﹸﻘﹶﻬﺎﺀِ ﺍﻟﹾﻤﺼﺎﻣِﺪﺓِ ﻓﹸﻼﹶﻥﹲ ﻭﻓﹸﻼﹶﻥﹲ ﺑِﻘﹶﺼﺪِ ﻧﺼﺤِﻪِ ﻭﺍﻹِﻧﻜﹶﺎﺭِ ﻋﻠﹶﻴﻪِ ﻓِﻴﻤﺎ ﺍﺑ ﺘﺪﻋﻪ ﻣِﻦ ﻫﺬﹶﺍ ﺍﻟﹾ ﻐﺴﻞِ .
ﺸﺮِﻳﻌﺔِ ؟ .ﻓﹶﻘﹶﺎﻝﹶ ﻟﹶﻬﻢ :ﺃﹶ ﻗﹶﺪِ ﺍﻃﱠﻠﹶﻌ ﺘﻢ ﻋﻠﹶﻰ
ﻓﹶﻠﹶﻤﺎ ﺟﻠﹶﺴﻮﺍ ﺑﻴﻦ ﻳﺪﻳﻪِ ﻗﹶﺎﻟﹸﻮﺍ ﻟﹶﻪ :ﺃﹶﻳﻦ ﻭﺟﺪﺕ ﻫﺬﹶﺍ ﺍﻟﹾ ﻐﺴ ﻞﹶ ﺍﱠﻟﺬِﻱ ﺗ ﹾﺄﻣﺮ ﺑِﻪِ ﺍﻟﻨﺎﺱ ﻓِﻲ ﺍﻟ
ﺸﺮِﻳﻌﺔِ ﻛﹸﻠِّﻬﺎ ؟ .ﻓﹶﻘﹶﺎﻟﻮﺍ ﻟﹶﻪ :ﺇِﻥﹾ ﻟﹶﻢ ﻧ ﱠﻄﻠِﻊ ﻋﻠﹶﻰ ﺟﻤِﻴﻌِﻬﺎ ﻓﹶﻘﹶﺪِ ﺍ ﱠﻃﻠﹶﻌﻨﺎ ﻋﻠﹶﻰ ﺟﻠِّﻬﺎ .ﻓﹶﻘﹶﺎﻝﹶ ﻟﹶﻬﻢ :ﻓﹶﺎﺟﻌﻠﹸﻮﺍ ﻫﺬﹶﺍ ﻣِﻦ ﺍﻟﹾﺒﻌﺾِ ﺍﱠﻟﺬِﻱ ﻟﹶﻢ
ﺍﻟ
ﺨﻨﻮﺍ ﺍﻟﹾﻤﺎﺀَ ﻟِﻔﹸﻼﹶﻥٍ ،ﻳﻌﻨِﻲ ﻭﺍﺣِﺪﺍﹰ ﻣِﻦ ﺃﹸﻭﻟﹶﺌِﻚ ﺍﻟﹾﻔﹸﻘﹶﻬﺎﺀِ ،ﻓﹶﺈِﻧ ﻪ
ﺗﻄﱠﻠِﻌﻮﺍ ﻋﻠﹶﻴﻪِ .ﺛﹸ ﻢ ﻗﹶﺎﻝﹶ ﻟِﺒﻌﺾِ ﻣﻦ ﺣﻮﻟﹶﻪ ﻣِﻦ ﺍﻟﹾﻔﹸﻘﹶﺮﺍﺀِ :ﻗﹸﻮﻣﻮﺍ ﻓﹶﺴِّ
)ﺏ(
ﻟِﻴ ﻐﺘﺴِﻞﹶ .ﻓﹶﺘﺄﹶ ﻣﻞﹶ ﺫﹶﻟِﻚ ﺍﻟﹾﻔﹶﻘِﻴﻪ ﻓِﻲ ﻧﻔﹾﺴِﻪِ ﻓﹶﺈِﺫﹶﺍ ﻫﻮ ﻋﻠﹶﻰ ﺟﻨﺎﺑﺔٍ ﹶﻗﺪ ﻧﺴِﻴﻬﺎ .ﻓﹶﻘﹶﺎﻡ ﺧﺠِﻼﹰ ﻟِﻴ ﻐﺘﺴِﻞﹶ .ﻓﹶﻠﹶﻤﺎ ﺭﺃﹶﻯ ﺃﹸﻭﻟﹶﺌِﻚ ﺟﻨﻮﺏ
)(4
ﺍﻟﹾﻔﹸﻘﹶﻬﺎﺀُ ﺫﹶﻟِﻚ ﺍﻧﻘﹶﻄﹶﻌﻮﺍ ﻭﺳ ﱠﻠﻤﻮﺍ ،ﻭﺭﺟﻌﻮﺍ ﺇِﻟﹶﻰ ﺑِﻼﹶﺩِﻫِﻢ .ﺭﺣِﻤﻪ ﺍﻟ ﱠﻠﻪ ﻭﺟﺰﺍﻩ ﺧﻴﺮﺍﹰ.
] ﻤﺤﻤﺩ ﺍﺒ ﻥ ﻨﹶﺎﺼِﺭ ﺍﻟﺩﺭﻋِﻲ[
ﺸﺮِﻳﻌﺔِ
ﻭﻣِﻨﻬﻢ ﺃﹸﺳﺘﺎﺫﹸﻧﺎ ﺍﻹِﻣﺎﻡ ،ﻭﻗﹸﺪﻭﺗﻨﺎ ﺍﻟﹾﻬﻤﺎﻡ ،ﻋﻠﹶﻢ ﺍﻷَﻋﻼﹶﻡِ ،ﻭﺷﻴﺦ ﻣﺸﺎﺋِﺦِ ﺍﻹِﺳﻼﹶﻡِ ،ﻗﹸﺪﻭﺓﹸ ﺍﻟﻄﱠﺮِﻳﻘﹶﺔِ ،ﺍﻟﹾﺠﺎﻣِﻊ ﺑﻴﻦ ﺍﻟ
)(7 )(6 )(5
(( ﻧﺎﺻِﺮ ﺍﻟ ﺪﺭﻋِﻲ . ﹶﻗﺮﺃﹾﺕ ﻋﻠﹶﻴﻪِ )) ﺍﻟﺘﺴﻬِﻴﻞﹶ ﻭﺍﻟﹾﺤﻘِﻴﻘﹶﺔِ ،ﺳﻴِّﺪِﻱ ﺃﹶﺑﻮ ﻋﺒﺪِ ﺍﻟ ﱠﻠﻪِ ﻣﺤﻤﺪ ﺍﺑﻦ
ﺏ" -ﺝ" :ﺠﻨﺏ ﺃ" -ﺝ " :ﻓﻴﻪ
-1ﺍﻟﺒﻴﺘﺎﻥ ﻷﺒﻲ ﺍﻟﺤﺴﻴﻥ ﺃﺤﻤﺩ ﺒﻥ ﻓﺎﺭﺱ ﺍﻟﺭﺍﺯﻱ ﺍﻟﻠﻐﻭﻱ )390ﻫـ( .ﻤﻌﺠﻡ ﺍﻷﺩﺒﺎﺀ .184/1ﺍﻟﻤﻨﺘﺤل .32ﺇﻨﺒﺎﻩ ﺍﻟﺭﻭﺍﺓ
.130/1
ﻙ ﻟِﻲ ﻴﺎ ﺃَﺨِﻲ ﻗﹸلْ ﻟِﻲ ﻤﺘﹶﻰ
ﻥ ﺍﻟ ﺭﺒِﻴــــﻊِ ﻓﹶ ﻌﻭﺩ
ﻙ ﺤﺴﻥ ﺯﻤﺎ ِ
:ﻭﻴﻠﹾﻬِﻴ -2ﺍﻟﻤﻨﺘﺤل
ﺸّـﺘﹶﺎ
ﺱ ﺍﻟﹾﺨﹶﺭِﻴﻑ ﻭ ﺒﺭﺩ ﺍﻟ ِ
ﻭﻴـﺒِ ﻑ
ﺤ ِّﺭ ﺍﻟﹾ ﻤﺼِﻴ ِ
:ﺇﺫﹶﺍ ﻜﹸﻨﹾﺕﹶ ﺘﹶﺄﺫﻯ ِﺒ ﺇﻨﺒﺎﻩ ﺍﻟﺭﻭﺍﺓ
-3ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺴﻌﻴﺩ ﺍﻟﻤﻨﺎﻨﻲ ﺍﻟﺩﺍﻭﺩﻱ ﺍﻟﺤﺎﺤﻲ)1012ﻫـ( :ﺍﺸﺘﻬﺭ ﺒﺎﻟﺯﻫﺩ ﻭﺍﻟﻭﺭﻉ ،ﻭﺍﻹﻜﺒﺎﺏ ﻋﻠﻰ ﺍﻟﻌﻠﻡ .ﻭﻜﺎﻥ ﺼﺎﺤﺏ
ﻜﺭﺍﻤﺎﺕ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻟﻨﺸﺭ .1124-1123/3ﻁﺒﻘﺎﺕ ﺍﻟﺤﻀﻴﻜﻲ .373-371ﺍﻟﺼﻔﻭﺓ .14-10ﺍﻟﻔﻭﺍﺌﺩ ﺍﻟﺠﻤﺔ
.157-150ﺍﻟﻤﻌﺴﻭل .83-78/19
-4ﻁﺒﻘﺎﺕ ﺍﻟﺤﻀﻴﻜﻲ .373ﺍﻟﺼﻔﻭﺓ .11ﺍﻟﻤﻌﺴﻭل .82/19
-5ﻓﻲ ﺠﻤﻴﻊ ﺍﻟﻨﺴﺦ :ﻤﺤﻤﺩ ﺒﻥ ﻨﺎﺼﺭ .ﻭﻻ ﺒﺩ ﻤﻥ ﺇﺜﺒﺎﺕ ﺍﻷﻟﻑ ﻷﻨﻪ ﻴﻨﺴﺏ ﻟﺠﺩﻩ.
-6ﻤﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ ﺒﻥ ﻨﺎﺼﺭ ﺍﻟﺩﺭﻋﻲ ﺍﻷﻏﻼﻨﻲ)1085ﻫـ( :ﺭﺃﺱ ﻓﻲ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻌﻤل ،ﻤﺎﻫﺭ ﻓﻲ ﺍﻟﺘﻔﺴﻴﺭ ﻭﺍﻟﺤﺩﻴﺙ
ﻭﺍﻟﺘﺼﻭﻑ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻟﺘﻘﺎﻁ ﺍﻟﺩﺭﺭ .197-196/1ﺍﻟﺼﻔﻭﺓ .173ﺸﺠﺭﺓ ﺍﻟﻨﻭﺭ .313ﺍﻻﺴﺘﻘﺼﺎ .106-105/7
" -7ﺘﺴﻬﻴل ﺍﻟﻔﻭﺍﺌﺩ ،ﻭﺘﻜﻤﻴل ﺍﻟﻤﻘﺎﺼﺩ " ﻭﻫﻭ ﻜﺘﺎﺏ ﺠﺎﻤﻊ ﻟﻤﺴﺎﺌل ﺍﻟﻨﺤﻭ .ﺼﻨﻔﻪ ﺍﺒﻥ ﻤﺎﻟﻙ )672ﻫـ( .ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ
.405/1
61
)(2 )(1
(( ﺨﺘﺼﺮِ ﺧﻠِﻴﻞٍ .ﻭﺣﻀﺮﺕ ﻋِﻨﺪﻩ ﻣ ﺪﺓﹰ ﻓِﻲ ﺍﻟﺘﻔﹾﺴِﲑِ ،ﻭﻓِﻲ )) ﺍﻟﹾﻤﺪﺧﻞِ (( ﻻِﺑﻦِ ﺍﻟﹾﺤﺎﺝِ ،ﻭﻓِـﻲ )) ﺍﻹِﺣﻴﺎﺀِ
ﻭﺟﻤﻠﹶﺔﹰ ﻣِﻦ ﻣ
)ﺃ( )(5 )(4 )(3
ﺸﻴﺦِ
ﻋﺮﺿ ﺎﹰ ﻋﻠﹶﻴﻪِ .ﻭﺣﻀﺮﺕ ﻋِﻨﺪﻩ ﹶﻃﺒﻘﹶﺎﺕِ ﺍﻟ (( ﻟِﻠﹾﻐﺰﺍﻟِﻲ .ﻭ ﹶﻗﺮﺃﹾﺕ ﻋﻠﹶﻴﻪِ ﺟﺰﺀﺍﹰ ﻣِﻦ ﺍﻟﹾﺒﺨﺎﺭِﻱ ،ﻭﺟﺰﺀﺍﹰ ﻣِﻦ )) ﺍﻟﺸِّﻔﹶﺎﺀِ
)ﺏ()(6
،ﻭ ﹶﻏﻴﺮِ ﺫﹶﻟِﻚ .ﻭﺳﻤِﻌﺖ ﻣﻮﺍﻋِﻈﹶﻪ ﻭﻭﺻﺎﻳﺎﻩ .ﻭﺃﹶﺧﺬﹾﺕ ﻋﻠﹶﻴﻪِ ﻋﻬﺪ ﺍﻟﺸﺎﺫِﻟِـﻴﺔِ ﺗﺒﺮﻛﺎﹰ ﻛﹶﻤﺎ ﺸﻌﺮﺍﻧِﻲ(
ﻋﺒﺪِ ﺍﻟﹾﻮﻫﺎﺏِ )ﺍﻟ
)ﺕ(
ﺳﺄﹶﺫﹾﻛﹸـﺮﻩ ﺑﻌﺪ ﺇِﻥﹾ ﺷﺎﺀَ ﺍﻟ ﱠﻠﻪ .ﻭﺍﻧﺘﻔﹶﻌﺖ ﺑِﻪِ ) ﻇﹶﺎﻫِﺮﺍﹰ ﻭﺑﺎﻃِﻨﺎﹰ ( .ﺭﺣِﻤﻪ ﺍﻟ ﱠﻠﻪ ﺗﻌﺎﻟﹶﻰ ﻭﺭﺿِﻲ ﻋﻨﻪ ،ﻭﺟﺰﺍﻩ ﺧ ﻴﺮﺍﹰ ،ﻭﻧﻔﹶﻌﻨﺎ ﺑِﻪِ
ﺁﻣِﲔ.
] ﺃَﺤﻤ ﺩ ﺒ ﻥ ﻋﻠِﻲٍّ ﺒﻥِ ﻋِﻤﺭﺍﻥ ﺍﻟﹾﻔﹶﺎﺴِﻲ[
)( 7 )ﺙ(
ﺭ ﺣِﻤﻪ ﺍﻟ ﱠﻠﻪ .ﺳﻤِﻌﺖ ﻋﻨﻪ ﻋِﻤﺮﺍﻥﹶ ﺍﻟﹾﻔﹶﺎﺳِﻲ ﺨﻴِّﺮ ،ﺃﹶﺑﻮ ﺍﻟﹾﻌﺒﺎﺱِ ﺳﻴِّﺪِﻱ ﺃﹶﺣﻤﺪ ﺑﻦ ﻋﻠِﻲِّ ﺑﻦِ
ﻼﻣﺔﹸ ،ﺍﻟ ﺪﻳِّﻦ ﺍﻟﹾ
ﻭﻣِﻨﻬﻢ ﺍﻟﹾﻌﺎﻟِﻢ ﺍﻟﹾﻌ ﱠ
)(9 )(8
ﺴﻨﻮﺳِﻲ ،ﻣﻊ ﺷﺮﺣِﻬﺎ .ﺟﺰﺍﻩ ﺍﻟ ﱠﻠﻪ ﺧ ﻴﺮﺍﹰ.
ﺸﻴﺦِ ﺍﻟ
ﻛﹸﺒﺮﻯ ﺍﻟ
] ﺃَﺤﻤ ﺩ ﺒ ﻥ ﺴﻌِﻴﺩٍ ﺍﻟﹾﻤِﺠِﻠﹾﺩِﻱ [
)(10
)) ﺨﺘﺼﺮ ﺧﻠِﻴﻞ .ﻭﻗﹶﺮﺃﹾﺕ ﻋﻠﹶﻴﻪِ
ﻀﺮﺕ ﻋِﻨﺪﻩ ﻣ
.ﺣ ﺸﻬِﲑ ،ﺍﻟﹾﻔﹶﺎﺿِﻞﹸ ،ﺃﹶﺑﻮ ﺍﻟﹾﻌﺒﺎﺱِ ﺃﹶ ﺣﻤﺪ ﺑﻦ ﺳﻌِﻴﺪ
ﻭﻣِﻨﻬﻢ ﺍﻟﹾﻔﹶﻘِﻴﻪ ،ﺍﻟﹾﻤﺪﺭِّﺱ ،ﺍﻟ
)(13 )(12 )(11
ﺨﺘﺼﺮِ ﺧﻠِﻴﻞٍ
.ﻭﻛﹶﺎﻧﺖ ﻟﹶﻪ ﻣﻤﺎﺭﺳﺔﹲ ﻟِﻤ ،ﻭﺷﻴﺌﺎﹰ ﻣِﻦ ﺍﻟﹾﻘﹶﻠﹶﺼﺎﺩِﻱ (( ،ﻭﺷﻴﺌﺎﹰ ﻣِﻦ )) ﺍﻟﹾﺤﺒﺎﻛِﻴﺔِ (( ﺭِﺳﺎﻟﹶﺔﹶ ﺍﻷُﺳ ﹸﻄﺮ ﹶﻻﺏِ
ﻭﺍﺳﺘِﺤﻀﺎﺭ ﻟِﻠﻨﻮﺍﺯِﻝِ ﺍﻟﹾﻔِﻘﹾﻬِﻴﺔِ ،ﻭﻣﺨﺎﻟﹶﻄﹶﺔﹲ ﺗﺎ ﻣﺔﹲ ﻟِﻌِﻠﹾﻢِ ﺍﻟﺴِّﻴﺮِ ،ﻭﻣﺸﺎﺭﻛﹶﺔﹲ ﻓِﻲ
ﺙ" -ﺏ " :ﺍﺒﻥ ﺕ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ" ﺏ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺏ" ﺃ" -ﺝ " :ﻋﻠﻴﻪ
-1ﺍﻟﻬﺎﻤﺵ ،6ﺹ53
" -2ﻤﺩﺨل ﺍﻟﺸﺭﻉ ﺍﻟﺸﺭﻴﻑ ﻋﻠﻰ ﺍﻟﻤﺫﺍﻫﺏ ﺍﻷﺭﺒﻌﺔ " ﻷﺒﻲ ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ ﺍﺒﻥ ﺍﻟﺤﺎﺝ ﺍﻟﻔﺎﺴﻲ )737ﻫـ( .ﻓﻘﻴﻪ
ﻤﺎﻟﻜﻲ ،ﻭﺃﺤﺩ ﺠﻬﺎﺒﺫﺓ ﺍﻟﻤﺘﺼﻭﻓﺔ .ﺍﻨﻅﺭ :ﺍﻟﺩﺭﺭ ﺍﻟﻜﺎﻤﻨﺔ .356-355/4ﺸﺠﺭﺓ ﺍﻟﻨﻭﺭ .218ﺍﻟﻨﺒﻭﻍ ﺍﻟﻤﻐﺭﺒﻲ .207/1
" -3ﺇﺤﻴﺎﺀ ﻋﻠﻭﻡ ﺍﻟﺩﻴﻥ " ﻟﻠﻐﺯﺍﻟﻲ ) 505ﻫـ( .ﻜﺘﺎﺏ ﻓﻲ ﺍﻟﻤﻭﺍﻋﻅ .ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .23/1ﺘﻘﺩﻤﺕ ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺹ .20
-4ﺍﻟﻬﺎﻤﺵ ،1ﺹ 55
" -5ﺍﻟﺸﻔﺎ ،ﻓﻲ ﺘﻌﺭﻴﻑ ﺤﻘﻭﻕ ﺍﻟﻤﺼﻁﻔﻰ " ﻟﻠﻘﺎﻀﻲ ﻋﻴﺎﺽ ﺒﻥ ﻤﻭﺴﻰ ﺍﻟﻴﺤﺼﺒﻲ )544ﻫـ( .ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .1052/2
" -6ﻟﻭﺍﻗﺢ ﺍﻷﻨﻭﺍﺭ ،ﻓﻲ ﻁﺒﻘﺎﺕ ﺍﻟﺴﺎﺩﺓ ﺍﻷﺨﻴﺎﺭ " ﻷﺒﻲ ﻤﺤﻤﺩ ﻋﺒﺩ ﺍﻟﻭﻫﺎﺏ ﺒﻥ ﺃﺤﻤﺩ ﺍﻟﺸﻌﺭﺍﻨﻲ )973ﻫـ( :ﻤﻥ ﺍﻟﻌﻠﻤﺎﺀ
ﺍﻟﻤﺘﺼﻭﻓﻴﻥ .ﺍﻨﻅﺭ :ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .1567/2ﺍﻟﻜﻭﺍﻜﺏ ﺍﻟﺴﺎﺌﺭﺓ .158-157/3ﺍﻷﻋﻼﻡ .181-180/4
-7ﻟﻡ ﺃﻗﻑ ﻋﻠﻰ ﺘﺭﺠﻤﺘﻪ.
" -8ﻋﻘﻴﺩﺓ ﺃﻫل ﺍﻟﺘﻭﺤﻴﺩ " .ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .1157/2
-9ﻭﻀﻊ ﻋﻠﻴﻬﺎ ﺸﺭﺤﺎ ﺴﻤﺎﻩ" :ﻋﻤﺩﺓ ﺃﻫل ﺍﻟﺘﻭﻓﻴﻕ ﻭﺍﻟﺘﺴﺩﻴﺩ ،ﻓﻲ ﺸﺭﺡ ﻋﻘﻴﺩﺓ ﺃﻫل ﺍﻟﺘﻭﺤﻴﺩ " .ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .1157 /2
-10ﺃﺒﻭ ﺍﻟﻌﺒﺎﺱ ﺃﺤﻤﺩ ﺒﻥ ﺴﻌﻴﺩ ﺍﻟﻤﺠﻠﺩﻱ )1094ﻫـ(:ﻗﺎﻀﻲ ﻓﺎﺱ ﺍﻟﻌﻠﻴﺎ .ﺘﺨﺭﺝ ﺒﻪ ﺃﻜﺜﺭ ﻨﺠﺒﺎﺀ ﻓﺎﺱ ﻭﻋﻠﻤﺎﺌﻬﺎ .ﺘﺭﺠﻤﺘﻪ
ﻓﻲ :ﺍﻟﺘﻘﺎﻁ ﺍﻟﺩﺭﺭ .226/1ﺍﻟﻨﺸﺭ .1668-1667/4ﺍﻗﺘﻔﺎﺀ ﺍﻷﺜﺭ .101ﻁﺒﻘﺎﺕ ﺍﻟﺤﻀﻴﻜﻲ .67ﺍﻟﺴﻠﻭﺓ .206/3
-11ﻟﻡ ﺃﻗﻑ ﻋﻠﻴﻬﺎ.
-12ﻟﻡ ﺃﻗﻑ ﻋﻠﻴﻬﺎ.
-13ﺍﻟﻬﺎﻤﺵ ،5ﺹ56
62
ﺤﻴﺎ ِﺓ .ﻧﺴﹶﺄﻝﹸ ﺍﻟ ﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ ﹶﺃﻥﹾ
ﺴﲑﺓ ﻓِﻲ ِﻭﻻﹶﻳ ِﺔ ﺍﻟﹾ ﹶﻘﻀﺎ ِﺀ .ﻭﻫ ﻮ ﻓِﻲ ﹶﻗﻴِ ﺪ ﺍﻟﹾ
ﻓﹸﻨﻮ ٍﻥ ِﻣ ﻦ ﺍﻟﹾ ِﻌﻠﹾ ِﻢ .ﺟﻤِﻴﻞﹸ ﺍﻟﹾ ِﻌﺸ ﺮﺓِ ،ﻣﺤﻤﻮﺩ ﺍﻟ ِّ
ﲔ.
ﺤ ﹶﻔﻨﺎ ﺑِﺎﻟﹾ ﻤ ﹶﻘ ِّﺮ ﺍﻷَﺳﻨﻰ ،ﺁ ِﻣ
ﻳﺨِﺘ ﻢ ﹶﻟﻨﺎ ﻭﹶﻟﻪ ﺑِﺎﻟﹾﺤﺴﻨﻰ ،ﻭﻳﺘِ
] ﺍﺒ ﻥ ﺃَﺒِﻲ ﺒﻜﹾﺭ ﺍﻟﺩِّﻻﹶﺌِﻲ )) ﺍﻟﹾ ﻤﺭﺍﺒِﻁ (( [
ﻭﻣِ ﻨﻬﻢ ﺧﺎﺗِﻤﺔﹸ ﺍﻟﻨﺤﺎﺓِ ،ﺍﻹِﻣـﺎﻡ ﺍﻟﹾﻬﻤﺎﻡ ،ﺍﻟﹾﺒﺎﺣِـﺚﹸ ﺍﻟﻨﺎﻓِﺚﹸ ،ﺃﹶﺑﻮ ﻋﺒﺪِ ﺍﻟ ﱠﻠﻪِ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤ ﻤﺪٍ ﺑﻦِ ﺃﹶﺑِﻲ ﺑﻜﹾﺮٍ ﺍﻟﺪِّﻻﹶﺋِﻲ ،ﺍﻟﹾﻤﻌﺮﻭﻑِ
)(3 )(2 )(1
،ﻭﺻﺪﺭﺍﹰ ﻣِﻦ (( ﺴﻌـﺪِ ،ﻭﻣﻮﺍﺿِـﻊ ﻣِﻦ )) ﺍﻟﹾﺨﻼﹶﺻﺔِ
ﺨ ﺘﺼﺮِ ﺍﻟ
ﺑِﺎﻟﹾﻤﺮﺍﺑِـﻂِ .ﺣﻀﺮﺕ ﻋِﻨﺪﻩ ﺗﻠﹾﺨِﻴﺺ ﺍﻟﹾﻤِﻔﹾﺘﺎﺡِ ﺑِﻤ
)(4
َﺗﻔﺴِﲑِ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﺑِﺘﻔﹾﺴِﲑِ ﺍﻟﹾﺠﻼﹶﻟﹶﻴﻦِ .ﻭﺃﹶﺟﺎﺯﻧِﻲ ﻓِﻲ ﻓﹸﻨﻮ ﻥِ ﺍﻟﹾﻌِﻠﹾﻢِ ﻛﹸﻠِّﻬﺎ .ﻭﻛﹶﺎﻥﹶ ﺭﺣِﻤﻪ ﺍﻟ ﱠﻠﻪ ﺇِﻣﺎﻣﺎﹰ ﻓِﻲ ﻋِﻠﹾﻢِ ﺍﻟﻨﺤﻮِ ،ﻭﻣﺸـﺎﺭِﻛﺎﹰ ﻓِﻲ
)(6 )(5
، (( ﺣﺎﻓِﻞﹲ ،ﻭ ﺷﺮﺡ ﻋﻠﹶﻰ )) ﺍﻟﹾﺒﺴﻂِ ﻭﺍﻟﺘﻌﺮِﻳﻒِ ،ﻓِﻲ ﻋِﻠﹾﻢِ ﺍﻟﺘﺼﺮِﻳﻒِ (( ﹶﻏﻴﺮِﻩِ ﻣِﻦ ﺍﻟﹾﻔﹸـﻨﻮ ﻥِ .ﻟﹶـﻪ ﺷﺮﺡ ﻋﻠﹶﻰ )) ﺍﻟﺘﺴﻬِﻴﻞِ
)(8 )ﺃ( )(7
ﻓِﻲ ﺍﻷُﺻﻮﻝِ .ﻭﻟﹶﻪ ﻓِﻲ ﻋِﻠﹾﻢِ ﺍﻟﹾﻌﺮﺑِﻴﺔِ ﹶﻏﻴﺮ ﺫﹶﻟِﻚ ﻹِﻣﺎﻡِ ﺍﻟﹾﺤﺮﻣﻴﻦِ (( .ﻭﺷﺮﺡ ﻋﻠﹶﻰ)) ﺍﻟﹾﻮﺭﻗﹶﺎﺕِ (( ﺳﻤﺎﻩ )):ﻓﹶﺘﺢ ﺍﻟ ﱠﻠﻄِﻴﻒِ
)(9
ﻣِﻦ ﺃﹶﺟﻮِﺑﺔٍ ،ﻭﻣﺒﺎﺣﺜﹶﺎﺕٍ ،ﻭﺗﻘﹶﺎﻳِﻴﺪ .ﻭﻟﹶﻪ ﺧﻄﹶﺐ ﻭﻋِ ﻈﻴﺔٍ ﺑﻨﻰ ﻓِﻴﻬﺎ ﻋﻠﹶﻰ ﻣﻨﺰﻉِ ﺍﺑﻦِ ﻧﺒﺎﺗﺔﹶ .ﻭﻟﹶﻪ ﺍﻟﹾﻘﹶﻠﹶﻢ ﺍﻟﹾﺒﺎﺭِﻉ ﻓِﻲ ﺍﻹِﻧﺸﺎﺀِ ﻧﻈﹾﻤﺎﹰ
ﻭﻧﺜﹾﺮﺍﹰ ﻣﻊ ﺳﻤﺖٍ ،ﻭﻧﺰﺍﻫﺔٍ ،ﻭﻫِ ﻤﺔٍ ،ﻭﻣﺮﻭﺀَﺓٍ.
ﺃ" -ﺝ " :ﻭﺭﻗﺎﺕ
-1ﺃﺒﻭ ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺍﻟﻤﺭﺍﺒﻁ )1089ﻫـ( :ﻟﻘﺏ ﺒﺎﻟﻤﺭﺍﺒﻁ ﻟﺘﻘﺸﻔﻪ ﻓﻲ ﺍﻟﻤﻠﺒﺱ ،ﻭﺍﻨﻘﺒﺎﻀﻪ ﻋﻥ ﺍﻟﺭﻴﺎﺴﺔ .ﻓﺼﻴﺢ ،ﺒﻠﻴﻎ،
ﻤﺴﺨﺎﺀ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﻨﺯﻫﺔ ﺍﻷﺨﻴﺎﺭ ﺍﻟﻤﺭﻀﻴﻴﻥ )ﻤﺨﻁﻭﻁ( .119-118ﺍﻟﺘﻘﺎﻁ ﺍﻟﺩﺭﺭ .208-207/1ﺍﻟﻨﺸﺭ
.1608-1604/4ﺍﻟﺴﻠﻭﺓ .90/2ﺍﻷﻋﻼﻡ .64/7
-2ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .1722/2
-3ﺍﻟﻬﺎﻤﺵ ،8ﺹ .53
-4ﺃﻭﻟﻪ ﺇﻟﻰ ﺁﺨﺭ ﺴﻭﺭﺓ ﺍﻹﺴﺭﺍﺀ ﻟﻠﻌﻼﻤﺔ ﺠﻼل ﺍﻟﺩﻴﻥ ﻤﺤﻤﺩ ﺒﻥ ﺃﺤﻤﺩ ﺍﻟﻤﺤﻠﻲ )864ﻫـ( ،ﻭﻟﻤﺎ ﻤﺎﺕ ﻜﻤﻠﻪ ﺍﻟﻌﻼﻤﺔ ﺠﻼل
ﺍﻟﺩﻴﻥ ﺍﻟﺴﻴﻭﻁﻲ )911ﻫـ( .ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .445/1
-5ﺍﻟﻬﺎﻤﺵ60 ،7
-6ﻓﻲ ﻨﺯﻫﺔ ﺍﻷﺨﻴﺎﺭ " :ﻟﻪ :ﺸﹶﺭﺡ ﺍﻟﺒﺴﻁ ﻭﺍﻟﺘﻌﺭﻴﻑ ﻓﻲ ﻨﻅﻡ ﺍﻟﺘﺼﺭﻴﻑ ﻟﻠﻤﻜﻭﺩﻱ ".ﻫﻭ ﻋﺒﺩ ﺍﻟﺭﺤﻤﺎﻥ ﺒﻥ ﻋﻠﻲ ﺒﻥ ﺼﺎﻟﺢ
ﺍﻟﻤﻜﻭﺩﻱ ﺍﻟﻔﺎﺴﻲ )807ﻫـ( .ﻋﺎﻟﻡ ﺒﺎﻟﻌﺭﺒﻴﺔ .ﺍﻟﻀﻭﺀ ﺍﻟﻼﻤﻊ .97/4ﺩﺭﺓ ﺍﻟﺤﺠﺎل .84/3ﺒﻐﻴﺔ ﺍﻟﻭﻋﺎﺓ .83/2ﺍﻟﻨﺒﻭﻍ
ﺍﻟﻤﻐﺭﺒﻲ .210/1
-7ﻟﻡ ﺃﻗﻑ ﻋﻠﻴﻪ.
" -8ﺍﻟﻭﺭﻗﺎﺕ " ﻓﻲ ﺃﺼﻭل ﺍﻟﻔﻘﻪ ﻹﻤﺎﻡ ﺍﻟﺤﺭﻤﻴﻥ ﻋﺒﺩ ﺍﻟﻤﻠﻙ ﺒﻥ ﻋﺒﺩ ﺍﷲ ﺍﻟﺠﻭﻴﻨﻲ ﺍﻟﺸﺎﻓﻌﻲ )478ﻫـ( .ﻜﺎﻥ ﻜﺜﻴﺭ
ﺍﻟﺘﺼﻨﻴﻑ .ﻴﻌﺩ ﺸﻴﺦ ﺍﻟﺸﺎﻓﻌﻴﺔ .ﺍﻨﻅﺭ :ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .2005/2ﺴﻴﺭ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ .477-468/18ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ
.170-167/3ﺍﻷﻋﻼﻡ .160/4
-9ﺃﺒﻭ ﻴﺤﻴﻰ ﻋﺒﺩ ﺍﻟﺭﺤﻴﻡ ﺒﻥ ﻤﺤﻤﺩ ﺒﻥ ﺇﺴﻤﺎﻋﻴل ﺒﻥ ﻨﹸﺒﺎﺘﹶﺔ ﺍﻟﺤﺫﹶﺍﻗﻲ ﺍﻟﻔﺎﺭﻗﻲ )374ﻫـ( .ﺇﻤﺎﻡ ﻓﻲ ﻋﻠﻭﻡ ﺍﻷﺩﺏ .ﻜﺎﻥ
ﺨﻁﻴﺏ ﺤﻠﺏ .ﻋﺭﻑ ﺒﺎﻟﻔﺼﺎﺤﺔ ،ﻭﺍﺸﺘﻬﺭ ﺒﺎﻟﺼﻼﺡ .ﺴﻴﺭ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ .322-321/16ﺍﻟﻭﺍﻓﻲ ﺒﺎﻟﻭﻓﻴﺎﺕ -311/1
.331ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ .158 -156/3
63
] ﺇِﺠﺎﺯﺓﹸ ﺍﻟﹾ ﻤﺭﺍﺒِﻁِ ﻷَﺒِﻲ ﻋﻠِﻲٍّ ﺍﻟﹾﻴﻭﺴِﻲ [
ﻭﻟﹶﻔﹾﻆﹸ ﺍﻹِﺟﺎﺯﺓِ ﺑﻌﺪ ﺍﻟﹾﺒﺴﻤﻠﹶﺔِ:
)ﺃ(
ﺻﺔِ ﺃﹶﻭﻟِﻴﺎﺋِﻪِ ﻣﻨﺎﻫِﻞﹶ ﺍﻟﺴﻨﻦ ﻭﺍﻷَﹶﺛﺮِ ،ﺍﻟﹾﻤﻴﺴِّﺮِ
ﺃﹶﻣﺎ ﺑﻌﺪ ﺣﻤﺪِ ﺍﻟ ﱠﻠﻪِ ﻣﺆﻫِّﻞِ ﺃﹶﻫﻞِ ﺍﺻِ ﻄﻔﹶﺎﺋِﻴﺘِﻪِ ﻟِﻼِﻗﹾﺘِﺪﺍﺀِ ﺑِﺴﻴِّﺪِ ﺍﻟﹾﺒﺸﺮِ ،ﻭﻣﻨﻬﻞِ ﺧﺎ
)ﺏ (
ﻟﹶﻬﻢ ﻣِ ﻦ ﹸﻃﺮﻕِ ﺍﻹِﺟﺎﺯﺓِ ﻣﺪﺍﺭِﺟﻬﺎ ،ﻭﻣِ ﻦ ﺃﹶﻋﺎﻟِﻲ ﺍﻷَﺳﺎﻧِﻴﺪِ ﻣﻌﺎﺭِﺟﻬﺎ ،ﺣﺘﻰ ﺍﺟﺘﻠﹶﻮﺍ ﻣِ ﻦ ﺳﻤﺎﺀِ ﻣﻌﺎﺭِﻓِﻬﺎ ﺃﹶﻗﹾﻤﺎﺭﻫﺎ ،ﻭﻣِﻦ ﺃﹶﺩﻭﺍﺡِ
)ﺕ (
ﺴﻼﹶﻡ ﻋﻠﹶﻰ ﺳﻴِّﺪِﻧﺎ ﻣﺤ ﻤﺪٍ
ﺼﻼﹶﺓﹸ ﻭﺍﻟ
ﺟﺪﺍﻭِ ﻝﹸ ﺍﻹِﺣﺴﺎﻥِ .ﻭﺍﻟ ﻋﻮﺍﺭِﻓِﻬﺎ ﺃﹶﺛﹾﻤﺎﺭﻫﺎ ،ﻭﻭ ﹶﻗﻔﹸﻮﺍ ﺑِﻌﺮﻓﹶﺎﺕِ ﺍﻟﹾﻌِﺮﻓﹶﺎﻥِ ،ﻓﹶﺘﺪ ﱠﻓﻘﹶﺖ ﻟﹶﻬﻢ
ﻭﺍﺳِﻄﹶﺔِ ﻋِﻘﹾﺪِ ﺍﻟﻨﺒِﻴﺌِﲔ ،ﻭﺻﻔﹾﻮﺓِ ﺧﻠﹶﺼﺎﺋِﻪِ ﺍﻟﺼِّﺪِّﻳﻘِﲔ ،ﻭﻋﻠﹶﻰ ﺃﹶﻫﻞِ ﺑﻴﺘِﻪِ ﺍﻷَﻃﹾﻬﺎﺭِ ،ﻭﺣﻤﺎﺓِ ﺩِﻳﻨِﻪِ ﺍﻷَﻧﺼﺎﺭِ .ﻓﹶﺈِ ﱠﻥ ﺍﺗِّﺼﺎﻝﹶ ﺍﻹِﺳﻨﺎﺩِ ﻏﹶﺎﻳﺔﹲ
ﻳﺘﺠﺎﺭﻯ ﻻِﺣﺘِﻴﺎﺯِﻫﺎ ﺫﹶﻭﻭ ﺍﻟﻨﺒﺎﻫﺔِ ﻣِﻦ ﻓﹸﻀﻼﹶﺀِ ﺍﻷَﻣﺼﺎﺭِ ،ﻭﻳﺘﺒﺎﺭﻯ ﻓِﻲ ﺍ ِﻻﻣﺘِﻴﺎﺯِ ﺑِﺸﺮﻓِﻬﺎ ﺍﻟﹾﻜﹸﺒﺮﺍﺀُ ﻓِﻲ ﻋﺎ ﻣﺔِ ﺍﻷَﻋﺼﺎﺭِ ،ﺣﺘﻰ ﻟﹶﻘﹶﺪ
)ﺙ(
ﺍﻟﻨﺘﺎﺋِﻒ ،ﻭﺍﻗﹾﺘﺤﻤﻮﺍ ﻓِﻲ ﺍﺑﺘِﻐﺎﺋِﻬﺎ ﺍﻟﹾﻤﺨﺎﻭِﻑ ،ﻭﺭﻓﹶﻀﻮﺍ ﺍﻷَﻭﻃﹶﺎﺭ ﻭﺍﻷَﻭﻃﹶﺎﻥﹶ ،ﻭﻫﺠﺮﻭﺍ ﺍﻟﹾﻤﻌﺎﻫِﺪ ﻭﺍﻹِﺧﻮﺍﻥﹶ، ﺭﻛِﺒﻮﺍ ﻓِﻲ ِﻃﻼﹶﺑِﻬﺎ
ﺼﺪﺭ ﺍﻟ ﺮﺋِﻴﺲ،
ﻭﻛﹶﻴﻒ ﻭﻫِﻲ ﺍﻟﹾﻌﺮﻭﺓﹸ ﺍﱠﻟﺘِﻲ ﻣﺪﺍﺭ ﺍﻟﹾﻌﺮﻯ ﻋﻠﹶﻴﻬﺎ ،ﻭﺍﻟﹾﻤﺄﹾِﺛﺮﺓﹸ ﺍﱠﻟﺘِﻲ ﻣﺮﺟِﻊ ﺍﻟﹾﻤﺂِﺛﺮِ ِﺇﻟﹶﻴﻬﺎ .ﻭ ﹶﻗﺪ ﺳﻠﹶﻚ ﺫﹶﻟِﻚ ﺍﻟﺴﻨﻦ ﺍﻟ
)(1
ﻀﺮﺓِ ﺍﻟﺪِّ ﹶﻻﺋِﻴﺔِ ،ﺫﹸﻭ ﺍﻟﺘﺪﻗِﻴﻖِ ﺍﻟﹾﻤﻌﻬﻮﺩِ ،ﺃﹶﺑﻮ ﻋﻠِﻲٍّ ﺍﻟﹾﺤﺴﻦ
ﻓﹶﺎﺭِﺱ ﺍﻹِﻣﻼﹶﺀِ ﻭﺍﻟﺘﺪﺭِﻳﺲِ ،ﺷﻴﺦ ﺍﻟﹾﺠﻤﺎﻋﺔِ ﺑِﺎﻟﺪِّﻳﺎﺭِ ﺍﻟﹾﺒﻜﹾـﺮِﻳﺔِ ،ﻭﺍﻟﹾﺤ
ﺑﻦ ﻣﺴﻌﻮﺩ ،ﺻﺎﺣِﺐ ﺍﻟﻨﺒﺎﻫﺔِ ﺍﻟﺸﺎﻣِﺨﺔِ ،ﻭﺍﻟﻨﺰﺍﻫﺔِ ﺍﻟﹾﺒﺎﺫِﺧﺔِ ،ﻭﺍﻟﹾﺠﻼﹶﻟﹶﺔِ ﺍﻟﹾﻌﻠﹾﻴﺎ ،ﻭﺍﻟﹾﻬِ ﻤﺔِ ﺍﱠﻟﺘِﻲ ﻧِﻴﻄﹶﺖ ﺑِﺎﻟﺜﱡﺮﻳﺎ ،ﺍﻟﹾﻤ ﺘﻤﺴِّﻚ ﻣِﻦ ﺍﻟﺮِّﻭﺍﻳﺔِ
ﺑِﹶﺄﺳﺒﺎﺑِﻬﺎ ،ﻭﻣِﻦ ﺍﻟﺪِّﺭﺍﻳﺔِ ﺑِﺄﹶﻫﺪﺍﺑِﻬﺎ ،ﻭﺃﹶﻟﹾﻘﹶﺖِ ﺇﻟﹶﻴﻪِ ﺍﻟﹾﻤﻌﺎﺭِﻑ ﺯِﻣﺎﻣﻬﺎ ،ﻭ ﺟﻤﻌﺖِ ﺍﻟﺴِّﻴﺎﺩﺓﹸ ﻣﺎ ﻭﺭﺍﺀَﻫﺎ ﻣِﻦ ﺍﻟﹾﻤﺠﺪِ ﻭﺃﹶﻣﺎﻣﻬﺎ ،ﻓﹶﺮﻏِﺐ ﺇِﻟﹶ ﻲ
ﺃﹶﻥﹾ ﺃﹸﺟِﻴﺰﻩ ،ﻭﺃﹸﺷﺎﻳِﻊ ﺗﺒﺮِﻳﺰﻩ .ﻓﹶﺄﹶﺟﺒﺖ ﻣﺮﺍﺩﻩ ،ﻭﺑﺎﺩﺭﺕِ ﺇ ﺳﻌﺎﺩﻩ ،ﻓﹶﺄﹶﺟﺰﺗﻪ ﺇِﺟﺎﺯﺓﹰ ﺗﺎ ﻣﺔﹰ ،ﻣﻄﹾﻠﹶﻘﹶﺔﹰ ﻋﺎ ﻣﺔﹰ ،ﻓِﻲ ﻛﹸﻞِّ ﻣﺎ ﻳﺼِﺢ ﻟِﻲ ﻭﻋﻨِﻲ
)ﺝ( )(2
ﺭِﻭﺍﻳﺘﻪ ،ﻭﻳﺮﻓﹶﻊ ﻓِﻲ ﺃﹶﻧﺪِﻳﺔِ ﺍﻹِﺟﺎﺯﺓِ ﺑﻨﺪﻩ ﻭﺭﺍﻳﺘﻪ ، ﻣِ ﻦ ﻛﹸﻞِّ ﻣﻘﹾﺮﻭﺀٍ ﻭﻣﺴﻤﻮﻉٍ ،ﻭﻣﻔﹾﺮﺩٍ ﻭﻣﺠﻤﻮﻉٍ ،ﻭﻣﻨﺜﹸﻮﺭٍ ﻭﻣﻨﻈﹸﻮﻡٍ ،ﻭﻣﺄﹾ ﺛﹸﻮﺭٍ
)(3
ﺑِﺮِﻭﺍﻳـﺘِﻨﺎ ﺇِﻳﺎﻫﺎ ﻭﻣﻔﹾﻬﻮﻡٍ ،ﻋﻠﹶﻰ ﺍﻟﹾﺨﺼﻮﺹِ ﻭﺍﻟﹾﻌﻤﻮﻡِ ،ﻋﻠﹶﻰ ﻧﻬ ﺞِ ﺍﻟﺮِّﻭﺍﻳﺔِ ﺍﻟﹾﻤﻌﻠﹸﻮﻡِ ،ﻣِﻤﺎ ﺃﹶﺣﺎﻃﹶﺖ ﺑِﻪِ ﻓﹶﻬﺮﺳﺔﹸ ﺍﻹِﻣﺎﻡِ ﺍﺑﻦِ ﻏﹶﺎﺯِﻱ
ﻋﻦ ﺷﻴﺦِ ﺍﻹِﺳﻼﹶﻡِ ﺃﹶﺑِﻲ ﻋﺒﺪِ ﺍﻟ ﱠﻠﻪِ ﻣﺤ ﻤﺪٍ ﺍﻟﹾﻌـﺮﺑِﻲِّ ﺑﻦِ ﺃﹶﺑِﻲ ﺍﳌﹾﺤﺎﺳِﻦِ ﻳﻮﺳ ﻒ
ﺏ" -ﺝ " :ﺩﺍﺭﺠﻬﺎ ﺃ -ﻓﻲ ﺍﻷﺼل :ﺴﻴﺩ .ﻭﺍﻟﺘﺼﺤﻴﺢ ﻤﻥ "ﺏ " ﻭ"ﺝ"
ﺙ" -ﺝ " :ﻁﻠﺒﻬﺎ ﺕ" -ﺝ " :ﻟﻪ
ﺝ" -ﺃ "" ،ﺏ " :ﻭﺭﻭﺍﻴﺘﻪ .ﻭﺍﻟﺼﻭﺍﺏ ﻤﺎ ﻭﺭﺩ ﻓﻲ "ﺝ" :ﻭﺭﺍﻴﺘﻪ ،ﺘﺒﻌﺎ ﻟﻠﻤﻌﻨﻰ
-1ﺘﻌﺭﻑ ﺒﺎﻟﺯﺍﻭﻴﺔ ﺍﻟﺩﻻﺌﻴﺔ ﺃﻭ ﺍﻟﺒﻜﺭﻴﺔ ،ﺘﺄﺴﺴﺕ ﻫﺫﻩ ﺍﻟﺯﺍﻭﻴﺔ ﺒﺈﺸﺎﺭﺓ ﻤﻥ ﺍﻟﺸﻴﺦ ﻋﻤﺭ ﺍﻟﻘﺴﻁﻠﻲ ﻟﺘﻠﻤﻴﺫﻩ ﺃﺒﻲ ﺒﻜﺭ ﺍﻟﺩﻻﺌﻲ.
ﺍﻟﺯﺍﻭﻴﺔ ﺍﻟﺩﻻﺌﻴﺔ ﻟﻤﺤﻤﺩ ﺤﺠﻲ .ﻤﺅﺴﺴﺔ ﺍﻟﺯﺍﻭﻴﺔ ﺒﺎﻟﻤﻐﺭﺏ )ﺭ.ﺝ( .596-590/2
-2ﺍﻟﹾ ﺒﻨﹾﺩ :ﺍﻟﻌﻠﻡ ﺍﻟﻜﺒﻴﺭ ،ﻓﺎﺭﺴﻲ ﻤﻌﺭﺏ .ﺍﻟﺼﺤﺎﺡ )ﺒﻨﺩ(
-3ﺃﺒﻭ ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺒﻥ ﺃﺤﻤﺩ ﺍﺒﻥ ﻏﺎﺯﻱ ﺍﻟﻤﻜﻨﺎﺴﻲ )917ﻫـ(: :ﻜﺎﻥ ﺃﺴﺘﺎﺫﺍ ﻤﺎﻫﺭﺍ ﻓﻲ ﺍﻟﻘﺭﺍﺀﺍﺕ ﻭﺍﻟﻔﻘﻪ ﻭﺍﻟﺴﻴﺭ
ﻭﺍﻟﺤﺩﻴﺙ ..ﻟﻪ :ﻓﻬﺭﺴﺔ ﻀﻤﻨﻬﺎ ﺸﻴﻭﺨﻪ ﺴﻤﺎﻫﺎ " :ﺍﻟﺘﻌﻠل ﺒﺭﺴﻭﻡ ﺍﻹﺴﻨﺎﺩ ،ﺒﻌﺩ ﺍﻨﺘﻘﺎل ﺃﻫل ﺍﻟﻤﻨﺯل ﻭﺍﻟﻨﺎﺩ" .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺩﺭﺓ
ﺍﻟﺤﺠﺎل .148-147/2ﺩﻭﺤﺔ ﺍﻟﻨﺎﺸﺭ .45ﺍﻟﺴﻠﻭﺓ .73/2ﺸﺠﺭﺓ ﺍﻟﻨﻭﺭ .163ﺍﻟﻨﺒﻭﻍ ﺍﻟﻤﻐﺭﺒﻲ .209-208/1
64
)(3 )(2 )ﺃ( )(1
ﺍﻟﹾﻘﹶﺼﺎﺭِ ﻋﻦ ﺃﹶﺑِﻲ ﺍﻟﻨﻌِﻴﻢِ ﺭِﺿﻮﺍﻥﹶ ﺑﻦِ ﻋﺒﺪِ ﺍﻟ ﱠﻠﻪِ ﻋ ﻦ ﺃﹶﺑِﻲ ﻣﺤ ﻤﺪٍ ﻋﺒﺪِ ﺍﻟ ﺮﺣﻤﺎﻥِ ﺑﻦِ ﻋﻠِﻲٍّ ﻋﻦ ﺃﹶﺑِﻲ ﻋﺒﺪِ ﺍﻟ ﱠﻠﻪِ ﺍﻟﹾﻔﹶﺎﺳِﻲِّ
)ﺕ()(6 )(5 )ﺏ( )(4
،ﻭﺍﺑﻦِ ﻏﹶﺎﺯِﻱ .ﻭﻓﹶﻬﺮﺳﺔِ ﺃﹶﺑِﻲ ﺍﻟﹾﻌﺒﺎﺱِ ﺍﻟﹾﻤﻨﺠﻮﺭِ ،ﻭﺍﻹِﻣﺎﻡِ ﺍﻟﹾﻤِﻨﺘﻮﺭِﻱ ﻋﻦ ﻣﺆﻟِّﻔِﻬﺎ ﺃﹶﺑِﻲ ﻋﺒﺪِ ﺍﻟ ﱠﻠﻪِ ﺑﻦِ ﺸﻬِﲑِ ﺑِﺴ ﱠﻘﻴﻦٍ
ﺍﻟ
)(8 )(7
ﻋﻦ ﻭﺍﻟِﺪِﻩِ ﺍﻟﺰﺑﻴﺮِ .ﻭﺣ ﺪﺛﹾﺘﻪ ﺑِﺬﹶﻟِـﻚ ﻋﻦ ﻣﻮﻻﹶﻧﺎ ﺍﻟﹾﻤﺤﺪِّﺙِ ﺍﻟﺰﺍﻫِﺪِ ﺍﻟﹾﻌﺎﺭِﻑِ ﺑِﺎﻟ ﱠﻠﻪِ ﻋﺒﺪِ ﺍﻟﹾﻬﺎﺩِﻱ ﺑﻦِ ﻋﺒﺪِ ﺍﻟ ﱠﻠﻪِ ﺍﻟﹾﺤﺴﻨِﻲِّ
)(10 )(9
ﺸﻬِﲑِ ﺑِﺎﺑﻦِ
ﻭﺃﹶﺑِﻲ ﺍﻟﹾﻌﺒﺎﺱِ ﺃﹶﺣﻤﺪ ﺑﻦِ ﻣ ﺤ ﻤﺪٍ ﺍﻟ ﺍﻹِﻣﺎﻡِ ،ﻭﻋﻦِ ﺍﻟﹾﻘﹶﺼﺎﺭِ ﻭﺃﹶﺑِﻲ ﺍﻟﹾﻌﺒﺎﺱِ ﺍﻟﹾﻤﻌﺮﻭﻑِ ﺑﺎﺑﺎ ﺍﻟﺴﻮﺩﺍﻧِﻲِّ
)(12 )ﺝ( )ﺙ()(11
ﺇِﻳﺎﻱ ،ﻭﻫﻤﺎ ﺨﻴﻦِ ﺃﹶﺑِﻲ ﻣﺤ ﻤﺪٍ ﻋﺒﺪِ ﺍﻟﹾﻬﺎﺩِﻱ ﻭﺃﹶﺑِﻲ ﻋﺒﺪِ ﺍﻟ ﱠﻠﻪِ ﺍﻟﹾﻌﺮﺑِﻲِّ
ﺸﻴ
ﺍﻟ ﻭﻏﹶﻴﺮِﻫِﻢ ﻣِﻦ ﻣﺸﺎﺋِﺨِﻪِ .ﻭِﺇﺟﺎﺯﺗﺎ ﺍﻟﹾﻘﹶﺎﺿِﻲ
ﻋﺎ ﻣﺘﺎﻥِ
ﺕ" -ﺝ" :ﺍﻟﻤﻨﺜﻭﺭﻱ ﺏ" -ﺏ" :ﺍﺒﻥ ﺃ" -ﺝ " :ﻤﺤﻤﺩ
ﺝ -ﻓﻲ "ﺃ" ﻭ "ﺏ" :ﺇﺠﺎﺯﺓ .ﻭﺍﻟﺘﺼﺤﻴﺢ ﻤﻥ "ﺝ" ﺘﺒﻌﺎ ﻟﻠﺴﻴﺎﻕ. ﺙ" -ﺝ " :ﺒﺎﻟﻘﺎﻀﻲ
-1ﺃﺒﻭ ﻋﺒﺩ ﺍﷲ ﻭﺃﺒﻭ ﺤﺎﻤﺩ ﻤﺤﻤﺩ ﺍﻟﻌﺭﺒﻲ ﺒﻥ ﺃﺒﻲ ﺍﻟﻤﺤﺎﺴﻥ ﻴﻭﺴﻑ ﺍﻟﻔﺎﺴﻲ )1052ﻫـ( :ﻨﺎﺩﺭﺓ ﺍﻟﺯﻤﺎﻥ ﺤﻔﻅﺎ ﻭﻓﻬﻤﺎ
ﻭﺇﺘﻘﺎﻨﺎ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻟﺘﻘﺎﻁ ﺍﻟﺩﺭﺭ .114/1ﺍﻟﻨﺸﺭ .1405/4ﺍﻟﺴﻠﻭﺓ .313/2ﺸﺠﺭﺓ ﺍﻟﻨﻭﺭ .302ﻤﻘﺩﻤﺔ ﻤﺭﺁﺓ
ﺍﻟﻤﺤﺎﺴﻥ ﺒﺘﺤﻘﻴﻕ :ﻤﺤﻤﺩ ﺤﻤﺯﺓ ﺍﻟﻜﺘﺎﻨﻲ.
-2ﻤﺤﻤﺩ ﺒﻥ ﻗﺎﺴﻡ ﺍﻟﻘﺼﺎﺭ ﺍﻟﻘﻴﺴﻲ)1012ﻫـ( :ﻤﻔﺘﻲ ﻓﺎﺱ ﻭﺨﻁﻴﺏ ﺠﺎﻤﻌﻬﺎ ﺍﻷﻋﻅﻡ .ﻜﺎﻥ ﻤﺘﺨﺼﺼﺎ ﻓﻲ ﻋﻠﻡ ﺍﻷﻨﺴﺎﺏ
ﻭﺍﻟﺭﺠﺎل .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻟﺘﻘﺎﻁ ﺍﻟﺩﺭﺭ .40-39/1ﺍﻟﻨﺸﺭ .1114/3ﺍﻟﺴﻠﻭﺓ .63-62/2ﻤﺭﺁﺓ ﺍﻟﻤﺤﺎﺴﻥ .275-274
-3ﺃﺒﻭ ﺍﻟﻨﻌﻴﻡ ﺭﻀﻭﺍﻥ ﺒﻥ ﻋﺒﺩ ﺍﷲ ﺍﻟﺠﻨﻭﻱ)991ﻫـ( :ﻤﺤﻴﻲ ﺭﺴﻭﻡ ﺍﻟﻁﺭﻴﻘﺔ ﺍﻟﺸﺎﺫﻟﻴﺔ .ﺃﺼﻠﻪ ﻤﻥ ﺠﻨﻭﺓ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ:
ﻁﺒﻘﺎﺕ ﺍﻟﺤﻀﻴﻜﻲ .186-185ﺍﻟﻔﻭﺍﺌﺩ ﺍﻟﺠﻤﺔ .142ﺍﻟﺴﻠﻭﺓ .262-257/2ﺍﻹﻋﻼﻡ .236-227/3ﺍﻷﻋﻼﻡ .27/3
-4ﺃﺒﻭ ﻤﺤﻤﺩ ﻭﺃﺒﻭ ﺯﻴﺩ ﻋﺒﺩ ﺍﻟﺭﺤﻤﺎﻥ ﺒﻥ ﻋﻠﻲ ﺴﻘﻴﻥ ﺍﻟﺴﻔﻴﺎﻨﻲ)956ﻫـ( :ﻤﻔﺘﻲ ﻓﺎﺱ ﻭﺨﻁﻴﺒﻬﺎ .ﺃﺨﺫ ﻋﻥ ﻤﺸﺎﻴﺦ ﻤﻐﺎﺭﺒﺔ
ﻭﻤﺸﺎﺭﻗﺔ .ﺍﻨﻅﺭ :ﺍﻟﺴﻠﻭﺓ .162-159/2ﻓﻬﺭﺱ ﺍﻟﻔﻬﺎﺭﺱ .988-987/2ﺸﺠﺭﺓ ﺍﻟﻨﻭﺭ .278ﺍﻟﻨﺒﻭﻍ ﺍﻟﻤﻐﺭﺒﻲ 246/1
-5ﺃﺤﻤﺩ ﺒﻥ ﻋﻠﻲ ﺍﻟﻤﻨﺠﻭﺭ ﺍﻟﻔﺎﺴﻲ)995ﻫـ( :ﺍﻨﻔﺭﺩ ﻓﻲ ﻋﺼﺭﻩ ﺒﺭﻴﺎﺴﺔ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻤﻨﻁﻕ ﻭﺍﻟﺘﺎﺭﻴﺦ ﻭﺍﻟﻨﺤﻭ ﻭﺍﻟﻤﻭﺴﻴﻘﻰ..
ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻟﻔﻭﺍﺌﺩ ﺍﻟﺠﻤﺔ .142-141ﺍﻟﺴﻠﻭﺓ .62-60/3ﻓﻬﺭﺱ ﺍﻟﻔﻬﺎﺭﺱ .567-566/2ﺍﻹﻋﻼﻡ .241-237/2
-6ﺃﺒﻭ ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩ ﺍﻟﻤﻠﻙ ﺍﻟ ِﻤﻨﹾﺘﹸﻭﺭﻱ )834ﻫـ( :ﻤﻘﺭﺉ ،ﺨﻁﻴﺏ ،ﻓﻘﻴﻪ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﻓﻬﺭﺱ ﺍﻟﻔﻬﺎﺭﺱ
.565-564/2ﺸﺠﺭﺓ ﺍﻟﻨﻭﺭ .248-247ﺍﻷﻋﻼﻡ .250/6
-7ﺃﺤﻤﺩ ﺒﻥ ﺇﺒﺭﺍﻫﻴﻡ ﺒﻥ ﺍﻟﺯﺒﻴﺭ ﺍﻟﻐﺭﻨﺎﻁﻲ)708ﻫـ( :ﻤﻥ ﺭﺠﺎل ﺍﻟﻌﻠﻡ ﻭﺍﻟﻔﻜﺭ ﻓﻲ ﺍﻷﻨﺩﻟﺱ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺩﺭﺓ ﺍﻟﺤﺠﺎل
.12-11/1ﻓﻬﺭﺱ ﺍﻟﻔﻬﺎﺭﺱ .454/1ﺸﺠﺭﺓ ﺍﻟﻨﻭﺭ .212
-8ﺃﺒﻭ ﻤﺤﻤﺩ ﻋﺒﺩ ﺍﻟﻬﺎﺩﻱ ﺒﻥ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﻋﻠﻲ ﺍﻟﺤﺴﻨﻲ)1056ﻫـ( :ﺃﻜﺒﺭ ﺃﺒﻨﺎﺀ ﻋﺒﺩ ﺍﻟﻠﹼﻪ .ﺃﺨﺫ ﻋﻥ ﺃﺒﻴﻪ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ:
ﺍﻟﻤﺤﺎﻀﺭﺍﺕ .302ﺍﻟﺘﻘﺎﻁ ﺍﻟﺩﺭﺭ .121/1ﺍﻟﻨﺸﺭ .1423/4ﻓﻬﺭﺱ ﺍﻟﻔﻬﺎﺭﺱ .471/1ﺍﻷﻋﻼﻡ .173/4
-9ﺍﻟﻬﺎﻤﺵ ،3ﺹ54
-10ﺃﺒﻭ ﺍﻟﻌﺒﺎﺱ ﺃﺤﻤﺩ ﺒﻥ ﺃﺤﻤﺩ ﺍﻟﺘﻜﺭﻭﺭﻱ ﺍﻟﺼﻨﻬﺎﺠﻲ ﺍﻟﺘﻨﺒﻜﺘﻲ)1036ﻫـ( :ﻗﺭﺃ ﻋﻠﻴﻪ ﺃﻋﻴﺎﻥ ﻋﻠﻤﺎﺀ ﺍﻟﻤﻐﺭﺏ .ﺘﺭﺠﻤﺘﻪ
ﻓﻲ :ﺍﻟﺘﻘﺎﻁ ﺍﻟﺩﺭﺭ .88-86/1ﺍﻟﻨﺸﺭ .1281-1277/3ﺸﺠﺭﺓ ﺍﻟﻨﻭﺭ .299-298ﺍﻹﻋﻼﻡ .307-302/2
-11ﺃﺒﻭ ﺍﻟﻌﺒﺎﺱ ﺃﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ ﺍﻟﺯﻨﺎﺘﻲ ﺍﻟﺸﻬﻴﺭ ﺒﺎﺒﻥ ﺍﻟﻘﺎﻀﻲ)1025ﻫـ( :ﻤﺅﺭﺥ ،ﻗﺎﻀﻲ ﻤﻜﻨﺎﺴﺔ .ﺩﺭﺱ ﻓﻲ ﺍﻟﻤﻐﺭﺏ
ﻭﺍﻟﻤﺸﺭﻕ .ﺍﻟﺘﻘﺎﻁ ﺍﻟﺩﺭﺭ .71-69/1ﺍﻟﻨﺸﺭ .1231-1229/3ﺍﻟﺴﻠﻭﺓ .133/3ﺍﻟﺼﻔﻭﺓ .77ﺍﻹﻋﻼﻡ .299-295/2
-12ﺃﺒﻭ ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺍﻟﻌﺭﺒﻲ ﺒﻥ ﺃﺒﻲ ﺍﻟﻤﺤﺎﺴﻥ ﻴﻭﺴﻑ ﺍﻟﻔﺎﺴﻲ.
65
ﻗﹶﺎﻝﹶ ﺫﹶﻟِﻚ ﻭﻛﹶﺘﺒﻪ ﺑِﻴﺪِﻩِ ﻣﺘﻠﹶﻔِّﻈﺎﹰ ﺑِﺎﻹِﺟﺎﺯﺓِ ﺃﹶﻭﺍﺧِﺮ ﺷﻬﺮِ ﺍﻟ ﱠﻠﻪِ ﺍ ﻟﹾﻤﺤ ﺮﻡِ )ﻣﻔﹾﺘﺘﺢ ﻋﺎﻡِ ﺗِﺴﻌﺔٍ ﻭﺳﺒﻌِﲔ ،ﺑِﻤﻮ ﺣﺪﺓٍ ﹶﻗﺒﻞﹶ ﺍﻟﹾﻌﻴﻦِ ،ﻣﺤ ﻤﺪ ﺑﻦ
)ﺃ(
ﻣﺤ ﻤﺪٍ ﺑﻦِ ﺃﹶﺑِﻲ ﺑﻜﹾﺮٍ ﺍﻟﺪِّﻻﹶﺋِﻲِّ ( ﻋﻔﹶﺎ ﺍﻟﻠﹼﻪ ﻋﻨﻪ ﺑِﻤﻨِّﻪِ ﺁﻣِﲔِ .ﺍﻨﹾﺘﹶﻬﻰ.
ﲑﺓِ ﺳﻨﺔﹶ
ﺴ ﺒﺖِ ﺍﻟﹾﺨﺎﻣِﺲِ ﻭﺍﻟﹾﻌِﺸﺮِﻳﻦ ﻣِﻦ ﺟﻤﺎﺩﻯ ﺍ َﻷﺧِ
ﻭﻛﹶﺎﻧﺖ ﻭِﻻﹶﺩﺗﻪ ﺭﺣِﻤﻪ ﺍﻟ ﱠﻠﻪ ﺳﻨﺔﹶ ﺇِﺣﺪﻯ ﻭﻋِﺸﺮِﻳﻦ ﻭﺃﹶﻟﹾﻒٍ .ﻭﺗﻮﻓِّﻲ ﻳﻮﻡ ﺍﻟ
ﺗِﺴﻊٍ ،ﺑِﺘﻘﹾﺪِﱘِ ﺍﻟﹾﻤﺜﹶﻨﺎﺓِ ،ﻭﺛﹶﻤﺎﻧِﲔ ﻭﺃﹶﻟﹾﻒٍ .ﺭﺣِﻤﻪ ﺍﻟ ﱠﻠﻪ ﺗﻌﺎﻟﹶﻰ ،ﻭﺭﺿِﻲ ﻋﻨﻪ ﺁﻣِﲔ.
ﺃ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ"
66
] ﻋﺒ ﺩ ﺍﻟﹾﻘﹶﺎﺩِﺭِ ﺒ ﻥ ﻋﻠِﻲٍّ ﺍﻟﹾﻔﹶﺎﺴِﻲ[
ﻀﺮﺓِ ﺍﻹِﺩﺭِﻳﺴِﻴﺔِ ﺍﻟﹾﻔﹶﺎﺳِﻴﺔِ ﻓِﻲ ﻭ ﹾﻗﺘِﻪِ ،ﺃﹶﺑﻮ ﻣﺤ ﻤﺪٍ ﻋ ﺒﺪ
ﻼﻣﺔﹸ ،ﺍﻟﺼﻮﻓِﻲ ،ﺷﻴﺦ ﺍﻟﹾﺠﻤﺎﻋﺔِ ﺑِﺎﻟﹾﺤ
ﻭﻣِﻨﻬﻢ ﺍﻹِﻣﺎﻡ ﺍﻟﹾﻬﻤﺎﻡ ،ﺍﻟﹾﻘﹸﺪﻭﺓﹸ ،ﺍﻟﹾﻌ ﱠ
)(1
ﺍﻟﹾﻘﹶﺎﺩِﺭِ ﺑﻦ ﻋﻠِﻲٍّ ﺍﻟﹾﻔﹶﺎﺳِﻲِّ .ﻟﹶﻘِﻴﺘﻪ ﺑِﺰﺍﻭِﻳﺘِﻪِ ،ﻭﺟﺎﻟﹶﺴﺘﻪ ﻣِﺮﺍﺭﺍﹰ ﻋﺪِﻳﺪﺓﹰ ،ﻭﺫﹶﺍﻛﹶﺮﺗﻪ ﻓِﻲ ﻣﺴﺎﺋِﻞﹶ ﻣﻬِ ﻤﺔٍ ،ﻭﻋﻘﹶﺪﺕ ﻣﻌﻪ ﻋﻬﺪ ﺍﻟﹾﻤﺤﺒﺔِ
ﻭﺍﻷُﺧ ﻮﺓِ ﻓِﻲ ﺍﻟ ﱠﻠﻪِ ﺗﻌﺎﻟﹶﻰ .ﻭﺍﺳﺘﺪﻋﻴﺖ ﻣِﻨﻪ ﺍﻹِﺟﺎﺯﺓﹶ ﻓِﻲ ﻓﹸ ﻨﻮﻥِ ﺍﻟﹾﻌِﻠﹾﻢِ ﻛﹸﻠِّﻬﺎ ﻓﹶﺄﹶﺟﺎﺯﻧِﻲ.
] ﺇِﺠﺎﺯﺓﹸ ﻋﺒﺩِ ﺍﻟﹾَﻘﹶﺎﺩِﺭِ ﺒﻥِ ﻋﻠِﻲٍّ ﺍﻟﹾﻔﹶﺎﺴِﻲِّ ﻷَﺒِﻲ ﻋﻠِﻲٍّ ﺍﻟﹾ ﻴﻭﺴِﻲ [
)ﺃ(
ﺺ ﺍﻹِﺟﺎﺯﺓِ ﺑﻌﺪ ﺍﻟﹾﺒﺴﻤﻠﹶﺔِ :
ﻭﻧ
ﻼﻡ
ﺴﹶ
ﻼﺓﹸ ﻭﺍﻟ
ﺼﹶ
ﻼ ِﻡ ﻭ ﺟ ﻌ ﹶﻞ ِﺫﻛﹾ ﺮﻫﻢ ﺗﺎﺟﹰﺎ ﻋﻠﹶﻰ ﻣﻔﹾ ِﺮﻕِ ﺍﻷَﻳﺎﻡِ ،ﻭﺍﻟ
ﺤﻤﺪِ ﻟ ﱠﻠ ِﻪ ﺍﱠﻟﺬِﻱ ﺷﻴ ﺪ ﺑِﺎﻟﹾﻌ ﹶﻠﻤﺎ ِﺀ ﹶﺃﺭﻛﹶﺎ ﹶﻥ ﺍ ِﻹﺳ ﹶ
ﹶﺍﻟﹾ
ﻼ ِﻡ.
ﻋﻠﹶﻰ ﺳِّﻴ ِﺪ ﺍﻟﺮﺳِ ﻞ ﺍﻟﹾ ِﻜﺮﺍﻡِ ،ﻭ ﻋﻠﹶﻰ ﺁِﻟ ِﻪ ﻭﹶﺃﺻﺤﺎِﺑ ِﻪ ﺍ َﻷﻋ ﹶ
)ﺏ(
ﺼﺪﺭ ﺍﻷَﻭﺣﺪ ،ﻭﺍﻟﹾﻌﻠﹶﻢ ﺍﻟﹾﻤﻔﹾﺮﺩ ،ﺭﺋِﻴﺲ ﺍﻹِﻗﹾﺮﺍﺀِ،
ﻼﻤﺔﹸ ،ﺍﻟﹾﻤﺤﻘِّﻖ ﺍﻟﹾﻔﹶﻬﺎﻣﺔﹸ ،ﺍﻟ
ﺍﻷَﺥ ﻓِﻲ ﺍﻟ ﱠﻠﻪِ ،ﺍﻟﹾﻔﹶﻘِﻴﻪ ﺍﻟﹾﻌ ﱠ ﻭﺑﻌﺪ ،ﻓﹶﻘﹶﺪ ﹶﻃﻠﹶﺐ ﻣِﻨﺎ
ﺸﻤﺎﺀِ ،ﺍﻟﹾﺒﺎﺫِﻝﹸ ﻓِﻲ ﺇِﻳﺼﺎﻝِ ﺍﻟﻨﻔﹾﻊِ ﻟِﻄﹶﺎﻟِﺒِﻴﻪِ ﻏﹶﺎﻳﺔﹶ ﺍﻟﹾﻤﺠﻬﻮﺩِ ،ﺃﹶﺑﻮ ﻋﻠِﻲٍّ ﺍﻟﹾﺤﺴﻦ ﺑ ﻦ ﻣﺴﻌﻮﺩٍ
ﺴﻨِﻴﺔِ ﺍﻟ
ﻭﺍﻟﹾﻤﺘﻬﻲِّﺀُ ﻟِﻠﹾﻤﻨﺎﺻِﺐِ ﺍﻟﹾﻌِﻠﹾﻤِﻴﺔِ ﺍﻟ
ﺴﺮ ﺍﻟ ﱠﻠﻪ ﻣﺮﻏﹸﻮﺑﻪ ،ﻭﺃﹶﺟﺰﻝﹶ ﻣِﻦ ﺳﻌﺎﺩﺓِ ﺍﻟﺪﺍﺭﻳﻦِ ﺣﻈﱠﻪ ﻭﻣﻄﹾ ﻠﹸﻮﺑﻪ ،ﺃﹶﻥﹾ ﻧﺠِﻴﺰﻩ ﻓِﻴﻤﺎ ﻟﹶﻨﺎ ﻣِﻦ ﻣﻘﹾﺮﻭﺀٍ ﻭﻣﺴﻤﻮﻉٍ ،ﻭﻣﺠﺎﺯٍ ﻣِﻦ
ﺍﻟﹾﻴﻮﺳِﻲ ،ﻳ
ﻣﻔﹾﺮﺩٍ ﻭﻣﺠﻤﻮﻉٍ .ﻓﹶﺄﹶﺟ ﺒﺖ ﺩﻋﻮﺍﻩ ،ﻭﺳﺎﻋﻔﹾﺘﻪ ﻓِﻴﻤﺎ ﺗﻤﻨﺎﻩ ،ﻓﹶﻘﹸﻠﹾﺖ:
) ﺕ(
ﺃﹶﺟﺰﺕ ﺍﻟﹾﻔﹶﻘِﻴﻪ ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭ ، ﺍﻟﹾﺤﺒﺮ ﺍﻟﹾﻤﺸﻬﻮﺭ ،ﻓِﻴﻤﺎ ﻳﺼِﺢ ﻟِﻲ ﻭﻋﻨِّﻲ ﺭِﻭﺍﻳﺘﻪ ﻋﻠﹶﻰ ﺍﻟﹾﺨﺼﻮﺹِ ﻭﺍﻟﹾﻌﻤﻮﻡِ ،ﻣِﻦ ﻛﹸﻞِّ ﻣﻨﺜﹸﻮﺭٍ
)(2
ﻭﻣﻨﻈﹸﻮﻡٍ ،ﻣِﻤﺎ ﺍﺷﺘﻤ ﻠﹶﺖ ﻋﻠﹶﻴﻪِ ﻓﹶﻬﺮﺳﺔﹸ ﺷﻴﺦِ ﺷﻴﻮﺧِﻨﺎ ﺍﻹِﻣﺎﻡِ ﺍﻟﻨﻈﱠﺎﺭِ ،ﺃﹶﺑِﻲ ﻋﺒﺪِ ﺍﻟ ﱠﻠﻪِ ﻣﺤ ﻤﺪٍ ﺍﻟﹾﻘﹶﺼﺎﺭِ ،ﻭﻓﹶﻬﺮﺳﺔﹸ ﺷﻴﺦِ ﺷﻴﻮﺧِﻨﺎ ﺃﹶﺑِﻲ
)(6 ) ﺙ()(5 )(4 )(3
ﺸﻴﺦِ ﺍﻹِﻣﺎﻡِ ﺍﻟﹾﻌﺎﺭِﻑِ
ﺑِﺈِﺟﺎﺯﺓِ ﻋ ﻤ ﻲ ﺍﻟ ،ﻭﺍﺑﻦِ ﺍﻟﺰﺑﻴﺮِ ﺍﻟﹾﻌﺒﺎﺱِ ﺑﻦِ ﻋﻠِﻲٍّ ﺍﻟﹾﻤﻨﺠﻮﺭِ ،ﻭﻓﹶﻬﺮﺳﺔﹸ ﺍﺑﻦِ ﻏﹶﺎﺯِﻱ ،ﻭﺍﻟﹾﻤِﻨﺘﻮﺭِﻱ
)(7
ﺃﹶﺑِﻲ ﺯﻳﺪٍ ﻋﺒﺪِ ﺍﻟ ﺮﺣﻤﺎﻥِ ﺑﻦِ ﻣ ﺤ ﻤﺪٍ ﺍﻟﹾﻔﹶﺎﺳِﻲِّ ،
ﺙ" -ﺝ" :ﺍﻟﻤﻨﺜﻭﺭﻱ ﺕ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ" ﺏ" -ﺝ " :ﻤﻨﻲ ﺃ" -ﺝ " :ﺍﻟﺤﻤﺩ ﷲ
-1ﻋﺒﺩ ﺍﻟﻘﺎﺩﺭ ﺒﻥ ﻋﻠﻲ ﺒﻥ ﺃﺒﻲ ﺍﻟﻤﺤﺎﺴﻥ ﻴﻭﺴﻑ ﺍﻟﻔﺎﺴﻲ)1091ﻫـ( :ﺇﻤﺎﻡ ﻤﺸﺎﺭﻙ .ﻤﻥ ﺃﻫل ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﺯﻫﺩ .ﺍﻟﺘﻘﺎﻁ ﺍﻟﺩﺭﺭ
.218-217/1ﺍﻟﻨﺸﺭ .1644-1636/4ﺸﺠﺭﺓ ﺍﻟﻨﻭﺭ .315-314ﺍﻗﺘﻔﺎﺀ ﺍﻷﺜﺭ .144-142 ،112-110
-2ﺍﻟﻬﺎﻤﺵ ،2ﺹ64
-3ﺍﻟﻬﺎﻤﺵ ،5ﺹ64
-4ﺍﻟﻬﺎﻤﺵ ،3ﺹ63
-5ﺍﻟﻬﺎﻤﺵ ،6ﺹ64
-6ﺍﻟﻬﺎﻤﺵ ،7ﺹ64
-7ﺃﺒﻭ ﺯﻴﺩ ﻋﺒﺩ ﺍﻟﺭﺤﻤﺎﻥ ﺒﻥ ﻤﺤﻤﺩ ﺍﻟﻔﺎﺴﻲ)1036ﻫـ( :ﺃﺨﻭ ﺃﺒﻲ ﺍﻟﻤﺤﺎﺴﻥ .ﻜﺎﻥ ﻜﺒﻴﺭ ﺍﻟﺸﺄﻥ ﻋﻠﻤﺎ ﻭﻋﻤﻼ ﻭﻭﻻﻴﺔ .ﺍﻨﺘﻘﻠﺕ
ﺇﻟﻴﻪ ﺭﻴﺎﺴﺔ ﺍﻟﺯﺍﻭﻴﺔ ﺒﻌﺩ ﻭﻓﺎﺓ ﺃﺨﻴﻪ .ﺍﻟﺘﻘﺎﻁ ﺍﻟﺩﺭﺭ .86-85/1ﺍﻟﻨﺸﺭ .1277-1273/3ﻤﺭﺁﺓ ﺍﻟﻤﺤﺎﺴﻥ .209-207
67
)(2 )(1
ﺨﻬِـﻤﺎ ﺍﻹِﻣﺎﻡِ ﺍﻟﹾﻘﹶﺼﺎﺭِ ،ﻭﻋﻦ ﹶﻏﻴﺮِﻩِ
ﺸﻴﺦِ ﺍﻹِﻣﺎﻡِ ﺍﻟﹾﻤﺤﻘِّﻖِ ﺃﹶﺑِﻲ ﻋﺒﺪِ ﺍﻟ ﱠﻠﻪِ ﻣﺤ ﻤﺪٍ ﺍﻟﹾﻌﺮﺑِﻲِّ ﺍﻟﹾﻔﹶﺎﺳِﻲِّ .ﻭﻫﻤﺎ ﻋﺎ ﻣﺘﺎ ﻥِ ﻋﻦ ﺷﻴِ
ﻭﺍﻟ
)( 4 )(3
ﻭﻫِﻲ ﻋﺎ ﻣﺔﹲ ﺃﹶﻳﻀﺎﹰ ﻋﻦ ﺷﻴﺨِﻪِ ﺃﹶﺑِﻲ ﺍﻟﹾﻌﺒﺎﺱِ ﺍﻟﹾﻤﻨﺠﻮﺭِ ﺨﻨﺎ ﺍﻟﹾﻘﹶﺎﺿِﻲ ﺃﹶﺑِﻲ ﺍﻟﹾﻘﹶﺎﺳِﻢِ ﺑﻦِ ﺃﹶﺑِﻲ ﺍﻟﻨﻌﻴﻢِ
ﻣِﻦ ﺃﹶﺷﻴﺎﺧِﻬِﻤﺎ .ﻭﺑِﺈِﺟﺎﺯﺓِ ﺷﻴِ
)(5 )ﺃ(
ﺨﻨﺎ ﺃﹶﺑِﻲ ﻋﺒﺪِ ﺍﻟ ﱠﻠﻪِ
ﺨﻨﺎ ﺃﹶﺑِﻲ ﺍﻟﹾﻌﺒﺎﺱِ ﺍﻟﹾﻤ ﱠﻘﺮِﻱ ،ﻭﺷﻴِ
ﻭﻋﻦ ﹶﻏﻴﺮِﻩِ ﻣِﻦ ﺃﹶﺷﻴﺎﺧِﻪِ ،ﻭﺑِﺤﻖِّ ﺳﻤﺎﻋِﻲ ﻋﻠﹶﻰ ﻏﹶ ﻴﺮِﻫِﻢ ﻣِﻦ ﺃﹶﺷﻴﺎﺧِﻨﺎ ﻛﹶﺸﻴِ
)(7 )ﺏ( )(6
ﻋﺎ ﺷِﺮ ،ﻭ ﹶﻏﻴﺮِﻫِﻢ ﻣِ ﻤﻦ ﻫﻮ ﻣﺬﹾﻛﹸﻮﺭ ﻓِﻲ ﹶﻏﻴﺮِ ﻫﺬﹶﺍ ﻣِ ﻦ ﺇِﺟﺎﺯﺍﺗِﻨﺎ ،ﻭﺍﻟ ﱠﻠﻪ ﺨﻨﺎ ﺃﹶﺑِﻲ ﻣﺤ ﻤﺪٍ ﻋﺒﺪِ ﺍﻟﹾﻮﺍﺣِﺪِ ﺍﺑﻦِ
ﺍﻟﹾﺠﻨﺎﻥِ ،ﻭﺷﻴِ
ﻳﻨﻔﹶﻊ ﺍﻟﹾﺠﻤِﻴﻊ ﺑِﻤﺎ ﺧ ﻮﻝﹶ ،ﻭﻳﺒﻠِﻎﹸ ﻣﺤﺒﺘﻪ ﻭﻣﻌﺮِﻓﹶﺘﻪ ﻏﹶﺎﻳﺔﹶ ﺍﻷَﻣﻞِ.
)ﺕ(
ﻋﻠِﻲٍّ ﺑﻦِ ﻳﻮﺳﻒ ﺍﻟﹾﻔﹶﺎ ﺳِﻲ ﹶَﻏﻔﹶﺮ ﺍﻟ ﱠﻠﻪ ﺫﹶﻧﺒﻪ ،ﻭﺃﹶﺻﻠﹶﺢ ﻗﹶﻠﹾﺒﻪ ،ﻭﺳﺘﺮ ﻋﻴﺒﻪ ،ﺁﻣِﲔ ،ﺃﹶ ﻭﻝﹶ ﻗﹶﺎﻝﹶ ﺫﹶﻟِﻚ ﻭﻛﹶﺘﺒﻪ ﺑِﻴﺪِﻩِ ﻋﺒﺪ ﺍﻟﹾﻘﹶﺎﺩِﺭِ ﺑﻦ
) ﺙ(
ﺟﻤﺎﺩﻯ ﺍﻷُﻭﻟﹶﻰ ﻋﺎﻡ ﻭﺍﺣِﺪٍ ﻭﺛﹶﻤﺎﻧِﲔ ﻭﺃﹶﻟﹾﻒٍ) .ﻭﺻﻠﱠﻰ ﺍﻟ ﱠﻠﻪ ﻋﻠﹶﻰ ﺳﻴِّﺪِﻧﺎ ﻣﺤ ﻤﺪٍ ﻭﺁﻟِﻪِ ﻭﺻﺤﺒِﻪِ ﻭﺳ ﱠﻠﻢِِ .ﺍﻨﹾﺘﹶﻬﻰ(.
ﻭﻛﹶﺎﻧﺖِ ﻭ ﹶﻻ ﺩﺗﻪِ ﻋﻨ ﺪ ﺍﻟ ﺰﻭﺍ ِﻝ ِﻣﻦ ﻳﻮِ ﻡ ﺍﻻﺛﹾﻨﻴﻦِ ،ﺛﹶﺎﻧِﻲ ﺭ ﻣﻀﺎ ﹶﻥ ﺳﻨ ﹶﺔ ﺳﺒٍ ﻊ ﻭﹶﺃﻟﹾﻒ .ﻭﺗﻮِّ ﻓ ﻲ ﺑﻌ ﺪ ﺁﺫﹶﺍ ِﻥ ﹸﻇﻬِ ﺮ ﻳﻮِ ﻡ
ﺿ ﻲ ﻋﻨﻪ ،ﺁﻣِﲔ.
ﲔ ﻭﹶﺃﻟﹾﻒٍ .ﺭ ِﺣ ﻤﻪ ﺍﻟ ﱠﻠﻪ ﺗﻌﺎﻟﹶﻰ ﻭ ﺭ ِ
ﺍﻷَﺭِﺑﻌﺎﺀِ ،ﺛﹶﺎ ِﻣ ِﻦ ﺭ ﻣﻀﺎ ﹶﻥ ﺳﻨ ﹶﺔ ﺇِﺣﺪﻯ ﻭِﺗﺴِ ﻌ
] ﻤﺤﻤﺩ ﺒ ﻥ ﺴﻌِﻴﺩٍ ﺍﻟﹾﻤِﻴﺭﻏﹾﺜِﻲ[
)(8 )ﺝ(
ﺍﻟﹾﻤِﲑﻏﹾﺜِﻲ. ﻼﻣﺔﹸ ،ﺍ ﻟﹾﻤﺤﻘِّﻖ ﺍ ﻟﹾﻤﺪِّ ﻗﻖ ،ﺃﹶﺑﻮ ﻋﺒﺪِ ﺍﻟ ﱠﻠﻪِ ﻣﺤ ﻤﺪ ﺑﻦ ﺳﻌِﻴﺪٍ ﺍﻟﺴﻮﺳِ ﻲ ﺛﹸ ﻢ
ﺸﻴﺦ ﺍﻟﹾﻌﺎﻟِـﻢ ﺍﻟﹾﻌ ﱠ
ﻭﻣِﻨﻬﻢ ﺍﻟ
ﺏ -ﻓﻲ ﺍﻷﺼل :ﺒﻥ .ﻭﺍﻟﺼﻭﺍﺏ ﻤﺎ ﻭﺭﺩ ﻓﻲ "ﺏ" .ﻟﻴﻨﺴﺏ ﺇﻟﻰ ﺠﺩﻩ. ﺃ" -ﺝ " :ﻭﻨﺤﻭ
ﺝ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺏ" ﺙ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ" ﺕ" -ﺝ " :ﺍﺒﻥ
-1ﺍﻟﻬﺎﻤﺵ ،3ﺹ64
-2ﺍﻟﻬﺎﻤﺵ ،4ﺹ64
-3ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ ﺒﻥ ﻤﺤﻤﺩ ﺒﻥ ﺃﺒﻲ ﺍﻟﻨﻌﻴﻡ ﺍﻟﻐﺴﺎﻨﻲ ﺍﻷﻨﺩﻟﺴﻲ)1032ﻫـ( :ﻤﻥ ﻜﺒﺎﺭ ﺍﻟﺸﻴﻭﺥ ﺒﻔﺎﺱ .ﻜﺎﻥ ﻤﺎﻫﺭﺍ ﻓﻲ ﺍﻟﻤﻌﻘﻭل
ﻭﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺘﻔﺴﻴﺭ .ﻭﻟﻲ ﺍﻟﻘﻀﺎﺀ ﻓﺤﻤﺩﺕ ﺴﻴﺭﺘﻪ .ﻤﺎﺕ ﻤﻘﺘﻭﻻ .ﺍﻟﺘﻘﺎﻁ ﺍﻟﺩﺭﺭ .81-80/1ﺍﻟﻨﺸﺭ.1266-1263/3
ﺍﻟﺼﻔﻭﺓ .75-74ﺍﻟﺴﻠﻭﺓ .104 /2ﺍﻹﻋﻼﻡ .387-386/1
-4ﺍﻟﻬﺎﻤﺵ ،7ﺹ64
-5ﺃﺒﻭ ﺍﻟﻌﺒﺎﺱ ﺃﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ ﺍﻟﻤﻘﺭﻱ)1041ﻫـ( :ﺃﺨﺫ ﻋﻥ ﻋﻠﻤﺎﺀ ﺍﻟﻤﻐﺭﺏ ﻭﺍﻟﻤﺸﺭﻕ .ﺍﻟﺘﻘﺎﻁ ﺍﻟﺩﺭﺭ .95-94/1
ﺍﻹﻋﻼﻡ .314-308/2ﻤﻘﺩﻤﺔ " ﻨﻔﺢ ﺍﻟﻁﻴﺏ " ﺒﺘﺤﻘﻴﻕ ﺍﻟﺩﻜﺘﻭﺭ ﺇﺤﺴﺎﻥ ﻋﺒﺎﺱ.
-6ﺃﺒﻭ ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺒﻥ ﺃﺤﻤﺩ ﺍﻟﺠﻨﺎﻥ ﺍﻟﻔﺎﺴﻲ)1050ﻫـ( :ﺃﺤﺩ ﻋﻠﻤﺎﺀ ﻓﺎﺱ .ﺍﺸﺘﻬﺭ ﺒﺘﻀﻠﻌﻪ ﻓﻲ ﺍﻟﻔﻘﻪ .ﻟﻪ ﻤﺸﺎﺭﻜﺔ ﻓﻲ
ﺍﻟﺤﺴﺎﺏ ﻭﺍﻟﻔﺭﺍﺌﺽ ﻭﺍﻟﻨﺤﻭ .ﺍﻟﺘﻘﺎﻁ ﺍﻟﺩﺭﺭ .111/1ﺍﻟﻨﺸﺭ .1368-1367/3ﺸﺠﺭﺓ ﺍﻟﻨﻭﺭ .302ﺍﻟﺴﻠﻭﺓ .58/3
-7ﺃﺒﻭ ﻤﺤﻤﺩ ﻋﺒﺩ ﺍﻟﻭﺍﺤﺩ ﺒﻥ ﺃﺤﻤﺩ ﺍﺒﻥ ﻋﺎﺸﺭ ﺍﻷﻨﺼﺎﺭﻱ)1040ﻫـ( :ﻜﺎﻥ ﺃﺴﺘﺎﺫﺍ ﻋﺎﺭﻓﺎ ﺒﺎﻟﻘﺭﺍﺀﺍﺕ ،ﻓﻘﻴﻬﺎ ﻤﺸﺎﺭﻜﺎ.
ﺍﻟﺘﻘﺎﻁ ﺍﻟﺩﺭﺭ .91/1ﺍﻟﻨﺸﺭ . 1291-1287/3ﺸﺠﺭﺓ ﺍﻟﻨﻭﺭ .300-299ﺍﻟﺴﻠﻭﺓ .276-274/2ﺍﻷﻋﻼﻡ .175/4
-8ﻤﺤﻤﺩ ﺒﻥ ﺴﻌﻴﺩ ﺍﻟﻤﻴﺭﻏﺜﻲ)1089ﻫـ( :ﻋﺎﻟﻡ ،ﻤﺸﺎﺭﻙ ،ﺨﻁﻴﺏ .ﺍﻟﺘﻘﺎﻁ ﺍﻟﺩﺭﺭ .207-206/1ﺍﻟﻨﺸﺭ -1608/4
.1612ﺍﻟﺩﺭﺭ ﺍﻟﻤﺭﺼﻌﺔ .20-17ﻁﺒﻘﺎﺕ ﺍﻟﺤﻀﻴﻜﻲ .257-256ﺍﻹﻋﻼﻡ .314-304/5ﺍﻟﻤﻌﺴﻭل 202-185/10
68
)(2 )(1
ﻓﹶﺠﺎﻟﹶﺴﺘﻪ ﻣِﺮﺍﺭﺍﹰ، ﺃﹶﻳﺎﻡ ﺍﻟﹾﺤﺪﺍﺛﹶﺔِ ،ﺛﹸ ﻢ ﻟﹶﻘِﻴﺘﻪ ﺑِﺎﻟﺰﺍﻭِﻳﺔِ ﺍﻟﹾﺒﻜﹾﺮِﻳﺔِ (( ﺃﹶﻟﹾﻔِﻴﺔِ ﺍﺑﻦِ ﻣﺎﻟِﻚٍ )) ﻀﺮﺕ ﻋِﻨﺪﻩ ﻣﺠﻠِﺴ ﺎﹸ ﻭﺍﺣِﺪﺍﹰ ﻓِﻲ
ﺣ
)(4 )(3 )ﺃ(
ﺭﺿِﻲ ﺍﻟ ﱠﻠﻪ ﻭﺻﺎﻓﹶﺤﻨِﻲ ﻋﻦ ﺷﻴﺨِﻪِ ﺃﹶﺑِﻲ ﻣﺤ ﻤﺪٍ ﻋﺒﺪِ ﺍﻟ ﱠﻠﻪِ ﺑﻦِ ﻋﻠِﻲٍّ ﺑﻦِ ﻃﹶﺎﻫِﺮٍ ﺍﻟﹾﺤﺴﻨِﻲِّ .ﻭﻗﹶﺎﻝﹶ ﺑِﺴ ﻨﺪِﻩِ ﺇِﻟﹶﻰ ﺃﹶﻧﺲٍ ﺑﻦِ ﻣﺎﻟِﻚٍ
ﺴﻨﺪِ.
ﻋﻨﻪ ،ﻓﹶﹶﺄﻓﹾﺼﺢ ﺑِﺎﻟﹾﺤﺪِﻳﺚِ ،ﻭﻟﹶﻢ ﻳﻔﹾﺼِﺢ ﺑِﺎﻟ
)ﺏ ( )(5
ﺃﹶﻧﻬﺎ ﻚ ﻓِﻲ
ﻭﺑﻌﺪ ﺫﹶﻟِﻚ ﺑِﺰﻣﺎﻥٍ ﻋﺜﹶﺮﺕ ﻋﻠﹶﻰ ﻓﹶﻬﺮﺳﺘِﻪِ ،ﻓﹶﺄﹶﻟﹾﻔﹶﻴﺖ ﻓِﻴﻬﺎ ﺍ ﻟﹾﻤﺼﺎﻓﹶﺤﺔﹶ ﺑِﺴﻨﺪِﻫﺎ ﻭ ﺣﺪِﻳﺜِﻬﺎ ﺍﱠﻟﺬِﻱ ﺫﹶﻛﹶﺮ ،ﻓﹶﻠﹶﻢ ﺃﹼﺷ
)ﺕ(
ﺍﱠﻟﺘِﻲ ﺃﹶﺭﺍﺩ ﻳﻮﻡ ﺻﺎﻓﹶﺤﻨِﻲ ﺭ ﺣِﻤﻪ ﺍﻟ ﱠﻠﻪ .ﻓﹶﻜﹶﺘﺒﺘﻬﺎ ﻣِﻨﻬﺎ ﺑِﺤﻤﺪِ ﺍﻟ ﱠﻠﻪِ. ﻫِﻲ
] ﺴﻨﹶ ﺩ ﺍﻟﹾ ﻤﺼﺎﻓﹶﺤﺔِ [
ﻭﻧﺼﻬﺎ ،ﻭ ِﻣﻦ ﺧ ّﻄِ ِﻪ ﻧ ﹶﻘﻠﹾﺖ:
ﺨﻨﺎ ﺍﻹِﻣﺎﻡ ﺃﹶﺑﻮ
ﺨﻨﺎ ﻭﻗﹸﺪﻭﺗﻨﺎ ﺃﹶﺑﻮ ﻣﺤ ﻤﺪٍ ﻋﺒﺪ ﺍﻟ ﱠﻠﻪِ ﺑﻦ ﻋﻠِﻲٍّ ﺑ ﻦِ ﻃﹶﺎﻫِﺮٍ ﺍﻟﹾﺤﺴﻨِ ﻲ ،ﻗﹶﺎﻝﹶ :ﺻﺎﻓﹶﺤﻨِﻲ ﺷﻴ
ﺻﺎﻓﹶﺤﻨِﻲ ﺍﻹِﻣﺎﻡ ﺍﻟﹾﺤﺎﻓِﻆﹸ ﺷﻴ
)(7 )(6
ﺨﻨﺎ ﺍﻹِﻣﺎﻡ ﺃﹶﺑﻮ ﺯﻳﺪٍ ﺑﻦ ﺳ ﱠﻘﻴﻦ ،ﻗﹶﺎﻝﹶ :ﺻﺎﻓﹶﺤﻨِﻲ ﺍ ﻹِﻣﺎﻡ ﺷﻴﺦ ﺍﻹِﺳﻼﹶﻡِ ﺃﹶﺑﻮ ﻳﺤﻴﻰ
ﺍﻟﹾﻌﺒﺎﺱِ ﺍﻟﹾﻤﻨﺠﻮﺭ ، ﻗﹶﺎﻝﹶ :ﺻﺎﻓﹶﺤﻨِﻲ ﺷﻴ
)(10 )( 9 )(8
،ﻭﺻﺎﻓﹶﺤﻨِﻲ ﺭِﺿﻮﺍﻥﹸ ﺯﻛﹶﺮِﻳﺎﺀُ ﺍﻷَﻧﺼﺎﺭِﻱ ، ﻗﹶﺎﻝﹶ :ﺻﺎﻓﹶﺤﻨِﻲ ﺷﻴﺦ ﺍﻹِﺳﻼﹶﻡِ ﺍﺑﻦ ﺣﺠﺮٍ ،ﻗﹶﺎﻝﹶ :ﺻﺎﻓﹶﺤﻨِﻲ ﺍﻟ ﺰﻳﻦ ﺍﻟﹾﻌِﺮﺍﻗِﻲ
)ﺙ ( )(11
ﺸﺮﻑ ﺃﹶﺑﻮ ﺍﻟﻄﱠﺎﻫِـﺮِ
،ﻗﹶﺎﻻﹶ :ﺻﺎﻓﹶﺤﻨﺎ ﺍﻟ ﺍﻟﹾﻤﺴﺘﻤﻠﻲ
ﺙ" -ﺝ" :ﻗﺎل ﺕ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺏ" ﺏ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ" ﺃ" -ﺝ " :ﺍﺒﻥ
-1ﺍﻟﻬﺎﻤﺵ ،7ﺹ 56
-2ﺍﻟﻬﺎﻤﺵ ،1ﺹ 63
-3ﺍﻟﻬﺎﻤﺵ ،3ﺹ 54
-4ﺃﺒﻭ ﺤﻤﺯﺓ ﺃﻨﺱ ﺒﻥ ﻤﺎﻟﻙ ﺒﻥ ﺍﻟﻨﻀﺭ ﺍﻷﻨﺼﺎﺭﻱ ﺍﻟﺨﺯﺭﺠﻲ ) 91ﺃﻭ 92ﺃﻭ 93ﻫـ( .ﺨﺎﺩﻡ ﺭﺴﻭل ﺍﷲ )ﺹ( ،ﻭﺃﺤﺩ
ﺍﻟﻤﻜﺜﺭﻴﻥ ﻤﻥ ﺍﻟﺭﻭﺍﻴﺔ .ﺍﻻﺴﺘﻴﻌﺎﺏ .111-109/1ﺍﻹﺼﺎﺒﺔ .128-126/1ﺘﻬﺫﻴﺏ ﺍﻟﻜﻤﺎل .295-289/1
-5ﻟﻠﻤﻴﺭﻏﺜﻲ ﻓﻬﺭﺴﺔ ﺒﻌﻨﻭﺍﻥ " :ﺍﻟﻌﻭﺍﺌﺩ ﺍﻟﻤﺯﺭﻴﺔ ﺒﺎﻟﻤﻭﺍﺌﺩ " .ﻜﻤﺎ ﺘﺫﻜﺭ ﺫﻟﻙ ﻓﻬﺎﺭﺱ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ .ﻤﻨﻬﺎ ﻨﺴﺨﺔ ﻤﺨﻁﻭﻁﺔ
ﺒﺎﻟﺨﺯﺍﻨﺔ ﺍﻟﻤﻠﻜﻴﺔ ﺒﺭﻗﻡ .1907ﺇﻻ ﺃﻨﻨﻲ ﻟﻡ ﺃﻗﻑ ﻋﻠﻰ ﺴﻨﺩ ﺍﻟﻤﺼﺎﻓﺤﺔ ﺒﻌﺩ ﺘﺼﻔﺤﻬﺎ .ﻭﺭﺒﻤﺎ ﻗﺼﺩ ﺍﻟﻴﻭﺴﻲ ﻓﻬﺭﺴﺔ ﺃﺨﺭﻯ.
-6ﺍﻟﻬﺎﻤﺵ ،5ﺹ64
-7ﺍﻟﻬﺎﻤﺵ ،4ﺹ64
-8ﺃﺒﻭ ﻴﺤﻴﻰ ﺯﻜﺭﻴﺎﺀ ﺒﻥ ﻤﺤﻤﺩ ﺍﻷﻨﺼﺎﺭﻱ ) 925ﻫـ( .ﻗﺎﺽ ،ﻤﻔﺴﺭ ،ﻤﻥ ﺤﻔﺎﻅ ﺍﻟﺤﺩﻴﺙ .ﻁﺒﻘﺎﺕ ﺍﻟﺸﻌﺭﺍﻨﻲ -122/2
.124ﺍﻟﻜﻭﺍﻜﺏ ﺍﻟﺴﺎﺌﺭﺓ .207-196/1ﺍﻷﻋﻼﻡ .47-46/3
-9ﺸﻬﺎﺏ ﺍﻟﺩﻴﻥ ﺃﺒﻭ ﺍﻟﻔﻀل ﺃﺤﻤﺩ ﺒﻥ ﻋﻠﻲ ﺍﻟﻌﺴﻘﻼﻨﻲ ﺍﻟﻤﺼﺭﻱ )852ﻫـ( .ﺸﻴﺦ ﺍﻹﺴﻼﻡ ﻭﺇﻤﺎﻡ ﺍﻟﺤﻔﺎﻅ ﻓﻲ ﺯﻤﺎﻨﻪ.
ﻁﺒﻘﺎﺕ ﺍﻟﺤﻔﺎﻅ .553-552ﺍﻟﻀﻭﺀ ﺍﻟﻼﻤﻊ .40-36/2ﺍﻟﺠﻭﺍﻫﺭ ﻭﺍﻟﺩﺭﺭ ،ﻓﻲ ﺘﺭﺠﻤﺔ ﺸﻴﺦ ﺍﻹﺴﻼﻡ ﺍﺒﻥ ﺤﺠﺭ ،ﻟﻠﺴﺨﺎﻭﻱ.
-10ﺯﻴﻥ ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﺭﺤﻴﻡ ﺒﻥ ﺍﻟﺤﺴﻴﻥ ﺍﻟﻌﺭﺍﻗﻲ )806ﻫـ( .ﻤﻥ ﻜﺒﺎﺭ ﺤﻔﺎﻅ ﺍﻟﺤﺩﻴﺙ .ﻁﺒﻘﺎﺕ ﺍﻟﺤﻔﺎﻅ .544-543
ﻏﺎﻴﺔ ﺍﻟﻨﻬﺎﻴﺔ .382/1ﺍﻟﻀﻭﺀ ﺍﻟﻼﻤﻊ .178-171/4ﺍﻷﻋﻼﻡ .345-344/3
-11ﺃﺒﻭ ﺍﻟﻨﻌﻴﻡ ﺭﻀﻭﺍﻥ ﺒﻥ ﻤﺤﻤﺩ ﺍﻟﻤﺴﺘﻤﻠﻲ ﺍﻟﻤﺼﺭﻱ )852ﻫـ( .ﻜﺎﻥ ﺸﺩﻴﺩ ﺍﻟﻌﻨﺎﻴﺔ ﺒﺎﻟﺭﻭﺍﻴﺔ ،ﻜﺜﻴﺭ ﺍﻟﺘﻼﻭﺓ ﻭﺍﻟﻌﺒﺎﺩﺓ.
ﺍﻟﻀﻭﺀ ﺍﻟﻼﻤﻊ .229-226/3
69
)) (4ﺃ( )( 3 )(2 )(1
) ﻗﹶﺎﻝﹶ :ﺻﺎﻓﹶﺤﻨِﻲ ﺍﻟﻨﺠِﻴﺐ ﺃﹶﺑﻮ ﻋﺒﺪِ ﺍﻟ ﱠﻠﻪِ ﺍﻟﹾﺨﻮﻟِﻲ، ( ﻭﺃﹶﻧﺎ ﻓِﻲ ﺍﻟ ﺮﺑﻌﺔِ ﺍﻟ ﺮﺑﻌِﻲ ، ﻗﹶﺎﻝﹶ :ﺻﺎﻓﹶﺤﻨِﻲ ﺃﹶﺑﻮ ِﺇﺳﺤﺎﻕ ﺍﻟﹾﻐّ ﻄِﻲ
)(6 )(5
ﻗﹶﺎﻝﹶ :ﺻﺎﻓﹶﺤﻨِﻲ ﺃﹶﺑﻮ ﺍﻟﹾﻤﺠﺪِ ﺍﻟﹾﻘﹶﺰﻭِﻳﻨِﻲ ، ﻗﹶﺎﻝﹶ :ﺻﺎﻓﹶﺤﻨِﻲ ﺃﹶﺑﻮ ﺑﻜﹾﺮٍ ﺍﻟﹾﻤ ﱠﻘﺮِﻱ ، ﻗﹶﺎﻝﹶ :ﺻﺎﻓﹶﺤﻨِﻲ ﺍﻟﹾﻘﹶﺎﺿِﻲ ﺃﹶﺑﻮ ﺍﻟﹾﺤﺴ ﻦِ ﻋﻠِ ﻲ ﺑﻦ
)(8 )(7
ﻣﺤ ﻤﺪٍ ﺑﻦِ ﺇِﺳﻤﺎﻋِﻴﻞﹶ ﺑﻦِ ﺃﹶﺑِﻲ ﺯﺭﻋﺔ ،ﻗﹶﺎﻝﹶ :ﺻﺎﻓﹶﺤﻨِﻲ ﺃﹶﺑﻮ ﻣﻨﺼﻮﺭٍ ﻋﺒﺪ ﺍﻟ ﺮ ﺣﻤﺎﻥِ ﺑﻦ ﻋﺒﺪِ ﺍﻟ ﱠﻠﻪِ ﺍﻟﹾﺒﺰﺍﺭ ، ﻗﹶﺎﻝﹶ :ﺻﺎﻓﹶﺤﻨِﻲ ﺃﹶﺑﻮ
)ﺕ( )(9 )ﺕ( ) ﺏ(
ﺑِﻬﺎ ،ﻗﹶﺎﻝﹶ :ﺻﺎﻓﹶﺤﻨِﻲ ﺃﹶﺑﻮ ﺍﻟﹾﻘﹶﺎﺳِﻢِ ﻋﺒﺪﺍﻥﹸ ﺍﺑﻦ ﻋﺒﺪِ ﺍﻟﹾﻜﹶﺮِﱘِ ﺍﻟﹾﺒﻐﻮِﻱِّ ﻧﺠﻴﺪٍ ﺑﻦِ ﻣﺤ ﻤﺪٍ ﻋﺒﺪ ﺍﻟﹾﻤﻠِﻚِ ﺑﻦ ﻣﺤ ﻤﺪٍ ﺍﺑﻦِ
)(11 )(10
،ﻗﹶﺎﻝﹶ :ﺻﺎﻓﹶﺤﻨِﻲ ﺃﹶﺣﻤﺪ ﺑﻦ ﺑِﺤﻠﹶﺐ ،ﻗﹶﺎﻝﹶ :ﺻﺎﻓﹶﺤﻨِﻲ ﻋﻤﺮ ﺑﻦ ﺳﻌِﻴﺪٍ ﺑﻦِ ﺳِﻨﺎﻥﹶ ﺍﳌﻨﻴﺤﻲ ﲪﻴﺪ ﺑﻦِ ﻋ ﺒﺪﺍﻥﹶ ﺍﻟﹾﻤﻨِﻴﺤِﻲ
)(14 )(13 )ﺕ( )(12
ﻧﻌﻮﺩﻩ ،ﻓﹶﺼﺎﻓﹶﺤﻨﺎ ﻭﻗﹶﺎﻝﹶ :ﺩﺧﻠﹾﻨﺎ ﻋﻠﹶﻰ ﺃﹶﻧﺲٍ ،ﻗﹶﺎﻝﹶ :ﺩﺧﻠﹾﻨﺎ ﻋﻠﹶﻰ ﻫﺮﻣﺰ ﺗﻤِﻴﻢٍ ،ﻗﹶﺎﻝﹶ :ﺻﺎﻓﹶﺤﻨِﻲ ﺧﻠﹶﻒ ﺑﻦ ﺩﻫﺎﻕ
)(15
ﺭﺿِﻲ ﺍﻟ ﱠﻠﻪ ﻋﻨﻪ ﻧﻌﻮﺩﻩ ،ﻓﹶﺼﺎﻓﹶﺤﻨﺎ ﻭﻗﹶﺎ ﻝﹶ )):ﺻﺎﻓﹶ ﺤﺖ ﺑِﻜﹶﻔِّﻲ ﻫﺬِﻩِ ﻛﹶﻒ ﺭﺳﻮﻝِ ﺍﻟ ﱠﻠﻪِ ﺻﻠﱠﻰ ﺍﻟ ﱠﻠﻪ ﻋﻠﹶﻴﻪِ ﻭﺳ ﱠﻠﻢ ﻓﹶﻤﺎ ﺑﻦِ ﻣﺎﻟِﻚٍ
)(16
.ﺍِﻧﺘﻬﻰ ﻣِﻦ ﺧّ ﻄِﻪِ. (( ﻣﺴﺴﺖ ﺧﺰﺍﹰ ﻭﻻﹶ ﺣﺮِﻳﺮﺍﹰ ﺃﹶﻟﹾﻴﻦ ﻣِﻦ ﻛﹶﻔِّﻪِ ﺻﻠﱠﻰ ﺍﻟ ﱠﻠﻪ ﻋﻠﹶﻴﻪِ ﻭﺳ ﱠﻠﻢ
ﺕ" -ﺏ" :ﺍﺒﻥ ﺏ" -ﺏ" :ﺒﻥ ﺃ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺏ"
-1ﻟﻡ ﺃﻗﻑ ﻋﻠﻰ ﺘﺭﺠﻤﺘﻪ.
-2ﻟﻡ ﺃﻗﻑ ﻋﻠﻰ ﺘﺭﺠﻤﺘﻪ .ﻭﺍﻟﺫﻱ ﻓﻲ ﺍﻟﻔﻭﺍﺌﺩ ﺍﻟﺠﻤﺔ .415 ،213ﻭﻓﻲ ﻤﺭﺁﺓ ﺍﻟﻤﺤﺎﺴﻥ :301ﺃﺒﻭ ﺇﺴﺤﺎﻕ ﺍﻟﻘﻁﻲ.
-3ﺍﻟﺭﺒﻌﺔ :ﻤﻥ ﺤﺼﻭﻥ ﺫﻤﺎﺭ ﺒﺎﻟﻴﻤﻥ ﻟﻠﻌﺒﻴﺩ .ﻤﻌﺠﻡ ﺍﻟﺒﻠﺩﺍﻥ .26/3
-4ﻓﻲ ﺍﻟﻔﻭﺍﺌﺩ ﺍﻟﺠﻤﺔ :415 ،213ﺃﺒﻭ ﻋﺒﺩ ﺍﻟﻠﹼﻪ ﺍﻟﺠﻭﻨﻲ.
-5ﺃﺒﻭ ﺍﻟﻤﺠﺩ ﻤﺤﻤﺩ ﺒﻥ ﺍﻟﺤﺴﻴﻥ ﺍﻟﻘﺯﻭﻴﻨﻲ )622ﻫـ( .ﻓﻘﻴﻪ ،ﺼﻭﻓﻲ ،ﻤﺤﺩﺙ .ﻤﻥ ﺒﻴﺕ ﻤﺸﻬﻭﺭ ﺒﺎﻟﻌﻠﻡ ﻭﺍﻟﺭﻭﺍﻴﺔ .ﺸﺫﺭﺍﺕ
ﺍﻟﺫﻫﺏ .102-101/5ﺴﻴﺭ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ .250-249/22
-6ﺃﺒﻭ ﺒﻜﺭ ﻋﺒﺩ ﺍﻟﻠﹼﻪ ﺒﻥ ﻨﺼﺭ ﺍﻟﻤﻘﺭﻱ )624ﻫـ( :ﻓﻘﻴﻪ ﺤﻨﺒﻠﻲ .ﺍﺸﺘﻬﺭ ﺒﺎﻟﺩﻴﺎﻨﺔ ﻭﺍﻟﺼﻼﺡ .ﺼﻨﻑ ﻓﻲ ﺍﻟﻘﺭﺍﺀﺍﺕ.
-7ﻟﻡ ﺃﻗﻑ ﻋﻠﻰ ﺘﺭﺠﻤﺘﻪ
-8ﻓﻲ ﻤﺭﺁﺓ ﺍﻟﻤﺤﺎﺴﻥ :301ﻋﺒﺩ ﺍﻟﺭﺤﻤﺎﻥ ﺒﻥ ﻋﺒﺩ ﺍﻟﻠﹼﻪ ﺍﻟﻔﺯﺍﺭﻱ.
-9ﻓﻲ ﺍﻟﻔﻭﺍﺌﺩ ﺍﻟﺠﻤﺔ :213ﻋﺒﺩ ﺍﻟﻤﻠﻙ ﺒﻥ ﻤﺤﻤﺩ ﺒﻥ ﻴﺤﻴﻰ ﺒﻥ ﻋﺒﺩ ﺍﻟﻜﺭﻴﻡ ﺍﻟﺒﻐﻭﻱ.
-10ﻓﻲ ﺍﻟﻔﻭﺍﺌﺩ ﺍﻟﺠﻤﺔ :213ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺤﻤﻴﺩ ﺒﻥ ﻋﺒﺩﺍﻥ ﺍﻟﻤﻨﻴﺤﻲ .ﻭﻓﻲ :415ﻋﺒﺩ ﺒﻥ ﺤﻤﻴﺩ ﺒﻥ ﻋﺒﺩﺍﻥ ﺍﻟﻤﺘﻴﺤﻲ.
ﻭﻓﻲ ﻤﺭﺁﺓ ﺍﻟﻤﺤﺎﺴﻥ :301ﻋﺒﺩﺍﻥ ﺒﻥ ﺤﻤﻴﺩ ﺒﻥ ﻋﺒﺩﺍﻥ ﺍﻟﻤﻨﺒﺠﻲ.
-11ﻓﻲ ﻤﺭﺁﺓ ﺍﻟﻤﺤﺎﺴﻥ :301ﻋﻤﺭ ﺒﻥ ﺴﻌﻴﺩ ﺒﻥ ﺴﻨﺎﻥ ﺍﻟﻤﻨﺒﺠﻲ .ﻭﻏﻴﺭ ﻭﺍﺭﺩ ﻓﻲ ﺍﻟﻔﻭﺍﺌﺩ ﺍﻟﺠﻤﺔ .ﺘﺭﺠﻤﺘﻪ :ﺃﺒﻭ ﺒﻜﺭ
ﻋﻤﺭ ﺒﻥ ﺴﻌﻴﺩ ﺒﻥ ﺴﻨﺎﻥ ﺍﻟﹾ ﻤﻨﹾ ِﺒﺠِﻲ ،ﻤﻥ ﺃﺼﺤﺎﺏ ﺫﻱ ﺍﻟﻨﻭﻥ ﺍﻟﻤﺼﺭﻱ .ﻴﻨﺘﺴﺏ ﺇﻟﻰ ﻤﻨﹾﺒِﺞ ﺇﺤﺩﻯ ﻤﺩﻥ ﺍﻟﺸﺎﻡ .ﻁﺒﻘﺎﺕ ﺍﻷﻭﻟﻴﺎﺀ
.227-226ﺍﻟﻠﺒﺎﺏ .180/3ﻤﻌﺠﻡ ﺍﻟﺒﻠﺩﺍﻥ .207/5ﺴﻴﺭ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ .291-290/14
-12ﻓﻲ ﻤﺭﺁﺓ ﺍﻟﻤﺤﺎﺴﻥ :301ﺃﺤﻤﺩ ﺒﻥ ﺩﻫﻘﺎﻥ .ﻭﻏﻴﺭ ﻭﺍﺭﺩ ﻓﻲ ﺍﻟﻔﻭﺍﺌﺩ ﺍﻟﺠﻤﺔ.
-13ﺃﺒﻭ ﻋﺒﺩ ﺍﻟﺭﺤﻤﺎﻥ ﺨﻠﻑ ﺒﻥ ﺘﻤﻴﻡ ﺍﻟﻜﻭﻓﻲ )213ﻫـ( .ﺇﻤﺎﻡ ﺯﺍﻫﺩ .ﺼﺤﺏ ﺇﺒﺭﺍﻫﻴﻡ ﺒﻥ ﺃﺩﻫﻡ .ﺴﻴﺭ ﺃ .ﺍﻟﻨﺒﻼﺀ
212/10
-14ﻓﻲ ﺍﻟﻔﻭﺍﺌﺩ ﺍﻟﺠﻤﺔ :415 ،213ﺍﺒﻥ ﻫﺭﻤﺯ .ﻭﻓﻲ ﻤﺭﺁﺓ ﺍﻟﻤﺤﺎﺴﻥ :301ﺃﺒﻲ ﻫﺭﻤﺯ.
-15ﺍﻟﻬﺎﻤﺵ ،4ﺹ 68
-16ﺼﺤﻴﺢ ﻤﺴﻠﻡ
70
] ِﺇﺠﺎ ﺯﺓﹸ ﻤ ﺤﻤﺩ ﺒِ ﻥ ﺴﻌِﻴ ٍﺩ ﺍﻟﹾﻤِﻴ ﺭﻏﹾ ِﺜ ﻲ ﻷَﺒِﻲ ﻋ ِﻠ ٍّﻲ ﺍﻟﹾﻴﻭﺴِﻲ [
)(1 )ﺃ (
ﺺ ﺍﻹِﺟﺎﺯﺓِ:
ﻓﹶﺄﹶﺟﺎﺯﻧِﻲ ﻓِﻲ ﺍﻟﹾﻌﻠﹸﻮﻡِ ﻛﹸﻠِّﻬﺎ .ﻭﻧ ﻭﻛﹶﺘﺒﺖ ﺇِﻟﹶﻴﻪِ ﻣﺴﺘﺪﻋِﻴﺎﹰ ﻟِﻺِﺟﺎﺯﺓِ ﻣِﻦ ﺍﻟﺰﺍﻭِﻳﺔِ ﺍﻟﹾﺒﻜﹾﺮِﻳﺔِ
ﺴﻮِﻱِّ ﺑِﺘﻮﻓِﻴﻘِﻪِ
ﺍﹶﻟﹾﺤﻤﺪ ﻟِ ﱠﻠﻪِ ﻭﻟِﻲِّ ﺍﻟﹾﺤﻤﺪِ ﻭﻣﻠِﻴﻜِﻪِ ،ﺍﻟﹾﻤﺜِﻴﺐِ ﻟِﻄﹶﺎﻟِﺐِ ﺍﻟﹾﻌِﻠﹾﻢِ ﻭﻣﻌِﻴﻨِﻪِ ﻭﺷﺮِﻳﻜِﻪِ ،ﺍﻟﹾﻤﺠِﻴﺰِ ﻟﹶﻬﻢ ﻋﻠﹶﻰ ﺍﻟﺼِّﺮﺍﻁِ ﺍﻟ
ﻟِﻴﺒﻠِّﻎِ ﺍﻟﺸﺎﻫِﺪ ﻣِﻨ ﻜﹸﻢ )) ﻭﺗﺴﻠِﻴﻜِﻪِ ،ﺍﻟﹾﻤﺮﺳِﻞِ ﺑِﺎﻟﹾﻬﺪﻯ ﻭﺩِﻳﻦِ ﺍﻟﹾﺤﻖِّ ﺭﺳﻮﻟﹶﻪ ،ﻓﹶﺒ ﱠﻠﻎﹶ ﺑِﻘﹶﻮﻟِﻪِ ﻭﻓِﻌﻠِﻪِ ،ﻭﺗﺴﻜِﻴﻨِﻪِ ﻭﺗﺤﺮِﻳﻜِﻪِ .ﻭﻗﹶﺎﻝﹶ:
)ﺏ( )(2
ﻣِﻨﻪ ﺃﹶﺻﻼﹰ ﻭﻓﹶﺮﻋﺎﹰ ،ﻭﺳ ﱠﻠﻢ ﺗﺴﻠِﻴﻤﺎﹰ. .ﺻﻠﱠﻰ ﺍﻟ ﱠﻠﻪ ﻋﻠﹶﻴﻪِ ﺻﻼﹶﺓﹰ ﺗﻌﻢ (( ﺏ ﻣﺒ ﻠِّﻎٍ ﺃﹶﻭﻋﻰ
ﺍﻟﹾﻐﺎﺋِﺐ ،ﻓﹶﺮ
)ﺕ(
ﺴﻴِّﺪ ﺍﻟﹾﺤﺴﻦ ﺑﻦ ﻣﺴﻌﻮﺩٍ
ﺭﺑِّﻪِ ،ﻭﺃﹶﺳِﲑ ﺫﹶﻧﺒِﻪِ ،ﻣﺤ ﻤﺪ ﺑﻦ ﺳﻌِﻴﺪٍ ﺍﻟﹾﻤِﲑﻏﹾﺜِﻲ ﺛﹸ ﻢ ﺍﻟﺴﻮﺳِﻲ ﺃﹶ ﱠﻥ ﺃﹶﺧِﻲ ﻭﺣﺒِﻴﺒِﻲ ﺍﻟ ﻭﺑﻌﺪ ،ﻓﹶﻴﻘﹸﻮﻝﹸ ﻋﺒﻴﺪ
ﺍﻟﹾﻴﻮﺳِ ﻲ ﻗﹶﺪِ ﺍﺳﺘﺠﺎﺯﻧِﻲ ﻓِﻲ ﻛﹸﻞِّ ﺷﺮﻋِﻲٍّ ﻣِﻦ ﺍﻟﹾﻌﻠﹸﻮﻡِ ،ﻣﻊ ﺃﹶ ﱠﻥ ﻣﻘﹶﺎﻣﻪ ﺍﱠﻟﺬِﻱ ﺳﻤﺎ ﺳﻤﺎﺀَﻫﺎ ﻣﺸﻬﻮﺭ ﻭﻣﻌﻠﹸﻮﻡ .ﻭﻓِﻲ ﻣِﺜﹾﻠِﻪِ ﻗِﻴﻞﹶ :ﻗﹶﺪِ
)(3
ﺍﺳﺘﺴﻤﻦ ﺫﹶﺍ ﻭﺭﻡٍ ،ﻭﻧﻔﹶﺦ ﻓِﻲ ﹶﻏ ﻴﺮِ ﺿﺮﻡٍ .
] ﺍﻟﻭﺍﻓﺭ [
)(4 )ﺙ(
ﺇِﺫﹶﺍ ﺍﺣﺘﺎﺝ ﺍﻟﻨﻬﺎﺭ ﺇِﻟﹶﻰ ﺩﻟِﻴﻞِ ﺷﻲﺀٌ -1ﻭﻟﹶﻴﺲ ﻳﺼِﺢ ﻓِﻲ ﺍﻷَﻭﻫﺎﻡِ
)(5
ﻭﻓِﻲ ﻣِﺜﹾﻠِﻲ ﻗِﻴﻞﹶ :ﺗﺴﻤﻊ ﺑِﺎﻟﹾﻤﻌﻴﺪِﻱِّ ﺧ ﻴﺮ ﻣِﻦ ﺃﹶﻥﹾ ﺗﺮﺍﻩ.
] ﺍﻟﻭﺍﻓﺭ [
ﺇِﻟﹶﻰ ﹶﻛ ﺮ ٍﻡ ﻭﻓِﻲ ﺍﻟﺪﻧﻴﺎ ﹶﻛﺮِﻳـﻢ ﺐ ﺍﻟﹾﻤ ﻌﻠﱠﻰ
ﺴ
ﻚ ﻣﺎ ﻧِ
-1ﹶﻟ ﻌﻤﺮ ﹶﺃﺑِﻴ
)(6
ﻭﺻ ﻮﺡ ﻧﺒﺘﻬﺎ ﺭﻋِﻲ ﺍﻟﹾﻬﺸِﻴﻢ ﺸﻌـ ﺮﺕ
ﻼ ﺩ ِﺇﺫﹶﺍ ﺍ ﹾﻗ
-2ﻭﹶﻟ ِﻜ ﻦ ﺍﻟﹾِﺒ ﹶ
) ﺡ( )ﺝ()(7
ﺍﻟﹾﻜِﺮﺍﻡِ .ﻓﹶﻘﹸـﻠﹾﺖ ﺍ َﻷﻟِﺒﺎﺀِ ﻭﻟﹶﻜِﻨِّﻲ ﻟﹶﻢ ﻳﺴﻌﻨِﻲ ﻟِﻔﹶﺮﻁِ ﻣﻮ ﺩﺗِﻪِ ﺇِﻻﱠ ﺍﻹِﺫﹾﻋﺎﻥﹸ ﻭﺍ ِﻻﺳﺘِﺴﻼﹶﻡ ،ﻭﻫِﻲ ﺷِ ﻨـﺸِﻨﺔﹸ
ﺕ" -ﺝ" :ﻋﺒﺩ ﺏ" -ﺝ" :ﻨﻌﻡ ﺃ -ﻭﺒﻌﺜﺕ
ﺡ" -ﺝ" :ﺍﻵﺒﺎﺀ ﺝ -ﻓﻲ "ﺃ" ﻭ "ﺏ" :ﺴﻨﺸﻨﺔ .ﻭﺍﻟﺘﺼﺤ ﻴﺢ ﻤﻥ "ﺝ". ﺙ" -ﺝ " :ﺍﻷﺫﻫﺎﻥ
-1ﺍﻟﻬﺎﻤﺵ ،1ﺹ 63
-2ﺼﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ
-3ﺍﺴﺘﺴﻤﻥ ﺫﺍ ﻭﺭﻡ :ﻴﻀﺭﺏ ﺍﻟﻤﺜل ﻋﻨﺩ ﺨﻁﺄ ﺍﻟﺭﺃﻱ ﻓﻲ ﺍﺴﺘﺠﺎﺩﺓ ﺍﻟﻘﺒﻴﺢ ،ﻭﺍﺴﺘﺤﺴﺎﻥ ﺍﻟﺨﺒﻴﺙ .ﺯﻫﺭ ﺍﻷﻜﻡ .178/3
-4ﺍﻟﺒﻴﺕ ﻟﻠﻤﺘﻨﺒﻲ ،ﺩﻴﻭﺍﻨﻪ .92/3ﺍﻟﺘﻤﺜﻴل ﻭﺍﻟﻤﺤﺎﻀﺭﺓ :111
ﺇﺫﺍ ﺍﺤﺘﺎﺝ ﺍﻟﻨﻬﺎﺭ ﺇﻟﻰ ﺩﻟﻴل ﻭﻟﻴﺱ ﻴﺼﺢ ﻓﻲ ﺍﻷَﻓﹾﻬﺎ ِﻡ ﺸﻲﺀ
ﺘﹸﺭﻨﹾﺞ ﺍﻟﹾ ِﻬﻨﹾﺩِ ﺃَﻭ ﻁﹶﻠﹾﻊ ﺍﻟﱠﻨﺨِﻴلِ ل
ﺸﻤﻭ ِ
ﺏ ﺍﻟ ﱠ
ﺸﹶﺩِﻴﺩ ﺍﻟﹾﺒﻌِ ﺩ ِﻤﻥ ﺸﹸﺭِ ﻤﻥ ﻗﺼﻴﺩﺓ ﻤﻁﻠﻌﻬﺎ:
-5ﻴﻀﺭﺏ ﺍﻟﻤﺜل ﻟﻤﻥ ﺨﺒﺭﻩ ﺨﻴﺭ ﻤﻥ ﻤﺭﺁﻩ .ﻤﺠﻤﻊ ﺍﻷﻤﺜﺎل .131-129/1
-6ﺍﻟﺒﻴﺘﺎﻥ ﻷﺒﻲ ﻋﻠﻲ ﺍﻟﺒﺼﻴﺭ .ﺸﺎﻋﺭ ،ﺒﻠﻴﻎ .ﺍﻟﻔﻬﺭﺴﺕ .178/1ﺒﻬﺠﺔ ﺍﻟﻤﺠﺎﻟﺱ .527/2
ﺍﻗﺸﻌﺭﺕ :ﺘﺠﻤﻌﺕ ﻭﺘﻘﺒﻀﺕ .ﺍﻟﻠﺴﺎﻥ ) ﻗﺸﻌﺭ ( .ﺼﻭﺡ :ﻴﺒﺱ .ﺍﻟﻠﺴﺎﻥ ) ﺼﻭﺡ (
ﺸﻨﹶﺔ :ﺍﻟﻁﺒﻴﻌﺔ ﻭﺍﻟﺨﻠﻴﻘﺔ ﻭﺍﻟﺴﺠﻴﺔ .ﺍﻟﻠﺴﺎﻥ ) ﺸﻨﻥ (
ﺸﻨﹾ ِ
-7ﺍﻟ ِّ
71
ﻼﻡ ،ﻭﺍﻟ ﱠﻠﻪ ﺍﻟﹾﻤﺴﺘﻌﺎﻥﹸ ﻋﻠﹶﻰ ﺍﻟﺘﻤﺎ ِﻡ:
ﺴﹶﻭﺍﻟ
)ﺏ ( )ﺃ(
ﺍﻟﹾﻴﻮﺳِﻲِّ ﺟﻤِﻴﻊ ﻣﺮﻭِﻳﺎﺗِﻲ ﻣِﻦ ﻣﻘﹾﺮﻭﺀٍ ﻭﻣﺴﻤﻮﻉٍ، ﺴﻴِّﺪِ ﺍﻟﹾﺤﺴﻦِ ) ﺑﻦِ ﻣﺴﻌﻮﺩٍ (
ﻗﹶﺪ ﺃﹶﺟﺰﺕ ﻷَﺧِﻲ ﻭﺣﺒِﻴﺒِﻲ ﺃﹶﺑِﻲ ﻋﻠِﻲٍّ ﺍﻟ
ﺢ ﻋِﻨﺪﻩ ﺃﹶﻧﻪ ﻣِﻦ ﺫﹶﻟِﻚ .ﺃﹶﺟﺰﺕ ﻟﹶﻪ ﺃﹶﻳﻀﺎﹰ ﻛﹸ ﱠﻞ ﻣﺠﺎﺯٍ ﻟِﻲ ،ﺑِﺄﹶﻱِّ ﻧﻮﻉٍ ﻣِﻦ ﺍﻹِﺟﺎﺯﺍﺕِ ﺣﺼﻞﹶ ﻟِﻲ.
ﻭﻣﺘﺄﹶ ﻭﻝٍ ﻭﻣﻮﺟﻮﺩٍ ،ﻭﻛﹸﻞِّ ﻣﺎ ﺻ
ﻭﺃﹶﺟﺰﺕ ﻟﹶﻪ ﺃﹶْ ﻳﻀﺎﹰ ﻛﹸ ﱠﻞ ﻣﺎ ﻭﻗﹶﻊ ﻟِﻲ ﻣِﻦ ﻣﻘﹶﻄﱠﻌﺎﺕٍ ﻓِﻲ ﺍﻟﹾﻌﻠﹸﻮﻡِ ،ﻣِﻦ ﻣﻨﺜﹸﻮﺭٍ ﻭﻣﻨ ﻈﹸﻮﻡٍ .ﻫﺬﹶﺍ ﻋﻠﹶﻰ ﺍﻟﹾﺠﻤﻠﹶﺔِ.
)(2 )(1 )ﺕ(
ﺼﺤِﻴﺤﺎﻥِ ،
ﻭﺍﻟ ﻒ ﺍﻹِﺳﻼﹶﻡِ ﻭﻣِﻌﺼﻤﻪ ،ﺍﻟﹾﻤﻮﻃﱠﺄﹸ
ﺃﹶﻣﺎ ﻋﻠﹶﻰ ﺍﻟﺘﻔﹾﺼِﻴﻞِ ،ﻓﹶﹶﺄﺫﹾﻛﹸﺮ ﺑﻌﻀﻪ ﺧﻮﻑ ﺍﻟﺘﻄﹾﻮِﻳﻞِ .ﻓﹶﻤِﻦ ﺫﹶﻟِﻚ ﻛﹶ ]ﻭ[
)(5 )(4 )(3
ﻱ ،ﻭﺍﻟﻨﺴﺎﺋِﻲ ، ﻭﺃﹶﺑﻮ ﺩﺍﻭﻭﺩ.
ﻭﺍﻟﺘﺮﻣِﺬِ
)ﺕ(
ﺸﻴﺦِ ﺍﻟﹾﺤﺎﻓِﻆِ ﺍﻟﹾﺤﺴﻨِﻲِّ ﺃﹶﺑِﻲ ﻣﺤ ﻤﺪٍ ﻣﻮﻻﹶﻱ،
ﺴﻨﺪِ ﺍﱠﻟﺬِﻱ ﻻﹶ ﻳﻮﺟﺪ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ ﺃﹶﻋﻠﹶﻰ ﻣِﻨﻪ ﻋﻦِ ﺍﻟ
ﺃﹶﻣﺎ ﺻﺤِﻴﺢ ﺍﻟﹾﺒﺨﺎﺭِﻱ ﻓﹶﺒِﺎﻟ ]ﻭ[
)(6
ﺭﺣِﻤﻪ ﺍﻟ ﱠﻠﻪ ﺳﻤﺎﻋﺎﹰ ﻋﻠﹶﻴﻪِ ﻟِﻨﺤﻮِ ﻧِﺼﻔِﻪِ ﺑِﻘِﺮﺍﺀَﺓِ ﻭﺳِﻤﻂِ ﻣﺤﻴﺎﻱ ،ﺳﻴِّﺪِﻱ ﻋﺒﺪِ ﺍﻟ ﱠﻠﻪِ ﺑﻦِ ﻋﻠِ ﻲٍّ ﺑﻦِ ﻃﹶﺎﻫِﺮٍ ﺍﻟﹾﺤﺴﻨِﻲِّ ﺍﻟﺴِّﺠِﻠﹾﻤﺎﺳِﻲِّ
)(7
ﻼﻣﺔِ ﺃﹶﺑِﻲ ﻋﺒﺪِ ﺍﻟ ﱠﻠﻪِ ﻣﻮﻻﹶﻱ ﻋﺒﺪِ ﺍﻟﹾﻬﺎﺩِﻱ .
ﻭﻟﹶﺪِﻩِ ﺍﻟﹾﻌ ﱠ
)(8 )ﺏ(
ﻣﺤ ﻤﺪ ﺑﻦ ﻗﹶـﺎﺳِﻢ ﺍﻟﹾﻘﹶﺼﺎﺭ ﺍﻟﹾﻘﹶﻴـﺴِﻲ ، ﻋﻦِ ﺴﻴِّﺪ
ﺸﻴﺦ ﺃﹶﺑﻮ ﻋﺒﺪِ ﺍﻟ ﱠﻠﻪِ ﺍﻟ
ﻭﺑﺎﻗِﻴﻪِ ﺑِﺎﻹِﺟﺎﺯﺓِ ﻋﻦ ﻋِ ﺪﺓٍ ﻣِﻦ ﺷُﻴﻮﺧِﻪِ ،ﻣِﻨﻬﻢ :ﺍﻟ
)(9
ﻋﻦ ﻗﹶﺎﺿِﻲ ﺍﻟﹾﻘﹸﻀـﺎﺓِ ﻀﻞِ ﺧﺮﻭﻑ ﺍﻟﺘﻮﻧـﺴِﻲِّ
ﺸﻴﺦِ ﺃﹶﺑِﻲ ﻋﺒﺪِ ﺍﻟ ﱠﻠﻪِ ﻣﺤ ﻤﺪٍ ﺑﻦِ ﺃﹶﺑِﻲ ﺍﻟﹾﻔﹶ
ﺍﻟ
ﺕ -ﺯﻴﺎﺩﺓ ﻤﻥ "ﺝ" ﺏ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ" ﺃ" -ﺏ" :ﺍﺒﻥ
-1ﺍﻟﻤﻭﻁﺄ ﻓﻲ ﺍﻟﺤﺩﻴﺙ ،ﻟﻺﻤﺎﻡ ﻤﺎﻟﻙ ﺒﻥ ﺃﻨﺱ ﺍﻟﺤﻤﻴﺭﻱ )179ﻫـ( .ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .1907/2ﺍﻟﻬﺎﻤﺵ ،1ﺹ.10
-2ﺍﻟﻤﻘﺼﻭﺩ "ﺼﺤﻴﺢ" ﻤﺴﻠﻡ ،ﻷﺒﻲ ﺍﻟﺤﺴﻴﻥ ﻤﺴﻠﻡ ﺒﻥ ﺍﻟﺤﺠﺎﺝ ﺍﻟﻘﺸﻴﺭﻱ ﺍﻟﻨﻴﺴﺎﺒﻭﺭﻱ )261ﻫـ( ﺃﺤﺩ ﺍﻷﺌﻤﺔ ﺍﻷﺭﺒﻌﺔ .ﺴﻴﺭ
ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ .580-557/12ﺘﻬﺫﻴﺏ ﺍﻟﻜﻤﺎل .97-95/7ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .558-555/1
ﻭ " ﺍﻟﺠﺎﻤﻊ ﺍﻟﺼﺤﻴﺢ " ﻷﺒﻲ ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺒﻥ ﺇﺴﻤﺎﻋﻴل ﺍﻟﺒﺨﺎﺭﻱ )256ﻫـ( .ﺍﻨﻅﺭ :ﺍﻟﻬﺎﻤﺵ ،1ﺹ .55
-3ﻴﻘﺎل ﻟﻪ :ﺼﺤﻴﺢ ﺍﻟﺘﺭﻤﺫﻱ ،ﻭﺍﻟﺠﺎﻤﻊ ،ﻭﺴﻨﻥ ﺍﻟﺘﺭﻤﺫﻱ ،ﻷﺒﻲ ﻋﻴﺴﻰ ﻤﺤﻤﺩ ﺒﻥ ﻋﻴﺴﻰ ﺍﻟﺘﺭﻤﺫﻱ)279ﻫـ( .ﺘﻘﺩﻤﺕ
ﺘﺭﺠﻤﺘﻪ ﻓﻲ ﺍﻟﻬﺎﻤﺵ ،1ﺹ .31ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .559/1
-4ﺃﻱ ﺍﻟﺴﻨﻥ ﺍﻟﻜﺒﺭﻯ ﻭﺍﻟﺼﻐﺭﻯ ﻟﻠﻨﺴﺎﺌﻲ ،ﺃﺒﻲ ﻋﺒﺩ ﺍﻟﺭﺤﻤﺎﻥ ﺃﺤﻤﺩ ﺒﻥ ﺸﻌﻴﺏ )303ﻫـ( .ﺇﻤﺎﻡ ،ﺤﺎﻓﻅ ،ﻨﺎﻗﺩ ﺍﻟﺤﺩﻴﺙ .ﺴﻴﺭ
ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ .135-125/14ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .1006/2ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ .78-77/1
-5ﺃﻱ ﺴﻨﻥ ﺃﺒﻲ ﺩﺍﻭﻭﺩ ﺴﻠﻴﻤﺎﻥ ﺒﻥ ﺍﻷﺸﻌﺙ ﺍﻟﺴﺠﺴﺘﺎﻨﻲ ) 275ﻫـ( .ﻤﻥ ﺃﺌﻤﺔ ﺍﻟﺤﺩﻴﺙ ﻭﺤﻔﺎﻅﻪ .ﺴﻴﺭ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ
.221-203/13ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ .405-404/2
-6ﺍﻟﻬﺎﻤﺵ ،3ﺹ54
-7ﻫﻭ ﺃﺒﻭ ﻤﺤﻤﺩ ﻋﺒﺩ ﺍﻟﻬﺎﺩﻱ ﺒﻥ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﻋﻠﻲ ﺍﻟﺤﺴﻨﻲ)1056ﻫـ( :ﺃﻜﺒﺭ ﺃﺒﻨﺎﺀ ﻋﺒﺩ ﺍﻟﻠﹼﻪ .ﺘﻘﺩﻤﺕ ﺘﺭﺠﻤﺘﻪ ﻓﻲ:
ﺍﻟﻬﺎﻤﺵ ،8ﺹ.64
-8ﺍﻟﻬﺎﻤﺵ ،2ﺹ 64
-9ﺃﺒﻭ ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺒﻥ ﺃﺒﻲ ﺍﻟﻔﻀل ﺨﺭﻭﻑ ﺍﻟﺘﻭﻨﺴﻲ )966ﻫـ( .ﺇﻤﺎﻡ ،ﺤﺎﻓﻅ ،ﻤﻌﻘﻭﻟﻲ ،ﺒﻴﺎﻨﻲ .ﺩﺭﺓ ﺍﻟﺤﺠﺎل -208/2
.209ﻤﺭﺁﺓ ﺍﻟﻤﺤﺎﺴﻥ .75ﻓﻬﺭﺴﺔ ﺍﻟﻤﻨﺠﻭﺭ .71-69ﺸﺠﺭﺓ ﺍﻟﻨﻭﺭ .282-281
72
)(5 )ﺃ()(4 )(3 )(2 )(1
،ﻋﻦِ ﺍﻟ ﺰﺑِﻴﺪِﻱِّ ،ﻋﻦ ﺃﹶﺑِﻲ ﻋﻦ ﺍﺑﻦِ ﺃﹶﺑِﻲ ﺍﻟﹾﻤﺠﺪِ ﺍﻟﺪِّﻣﺸﻘِﻲِّ ،ﻋﻦِ ﺍﻟﹾﺤﺠﺎﺭِ ﻋﻦ ﺷِﻬﺎﺏِ ﺍﻟﺪِّﻳﻦِ ﺍﻟ ﱠﻄﻮِﻳﻞِ ﺍﻟﹾﻘـَﺎﺩِﺭِﻱِّ
)(9 )(8 ) (7 )(6 )ﺏ(
ﺴﺮﺧﺴِﻲِّ ،ﻋﻦِ ﺍﺑﻦِ ﻣ ﹶﻄﺮٍ ،ﻋ ﻦ
ﻋِﻴﺴﻰ ﺍﻟﺴﺠﺰِﻱِّ ،ﻋﻦِ ﺍﻟﺪﺍﻭﻭﺩِﻱِّ ،ﻋﻦِ ﺍﺑﻦِ ﺣ ﻤﻮﻳﻪِ ﺍﻟ ﺍﻟﹾﻮﻗﹾﺖِ ﻋﺒﺪِ ﺍ َﻷ ﻭ ﻝِ ﺍﺑﻦِ
)(10
ﺭﺣِﻤﻪ ﺍﻟ ﱠﻠﻪ ،ﻗﹶﺎﻝﹶ :ﺑِﺎﺳﻢِ ﺍﻟ ﱠﻠﻪِ ﺍﻟ ﺮﺣﻤﺎﻥِ ﺍﻟ ﺮﺣِﻴﻢِ ،ﻛﹶﻴﻒ ﻛﺎﹶﻥﹶ ﺑﺪﺀُ ﺍﻟﹾﻮﺣﻲِ ﺃﹶﺑِﻲ ﻋﺒﺪِ ﺍﻟ ﱠﻠﻪِ ﺍﻹِﻣﺎﻡِ ﻣﺤ ﻤﺪٍ ﺑﻦِ ﺇِﺳﻤﺎﻋِﻴﻞﹶ ﺍﻟﹾﺒﺨﺎﺭِﻱِّ
ﺇِﻟﹶﻰ ﺭﺳﻮﻝِ ﺍﻟ ﱠﻠﻪِ ﺻﻠﱠﻰ ﺍﻟ ﱠﻠﻪ ﻋﻠﹶﻴﻪِ ﻭﺳ ﱠﻠﻢ ؟ ﺍﱁ.
)(11
(( ﺴﺤﻨﻮﻧِﻴﺔﹸ
ﺍﻟﹾﻤﺪ ﻭﻧﺔﹸ ﺍﻟ )) ﻭﻣِﻦ ﺫﹶﻟِـﻚ ﻋِﻠﹾﻢ ﺍﻟﹾﺤﺪِﻳﺚِ ﻋﻠﹶﻰ ﺍﻟﹾﻌﻤﻮﻡِ ،ﻭﻣِﻦ ﺫﹶﻟِﻚ ﻋِﻠﹾﻢ ﺍﻟﹾﻔِﻘﹾﻪِ ﺍﻟﹾﻤﺎﻟِﻜِﻲِّ ﻋﻠﹶﻰ ﺍﻟﹾﻌﻤﻮﻡِ؛ ﻣِﻨﻪ
)(13 )(12
ﺨﺘﺼﺮ ﺃﹶﺑِﻲ
،ﻭﻣ ،ﻭﻓﹶﺮﻋﻲ ﺍﻹِﻣﺎﻡِ ﺍﺑﻦِ ﺍﻟﹾﺤﺎﺟِﺐِ ﻭﺃﹶﺻﻠﹶﻴﻪ ﺍﺑﻦِ ﺃﹶﺑِﻲ ﺯ ﻳﺪٍ ﺍﻟﹾﻘﹶﻴﺮﻭﺍﻧِﻲِّ (( ﺨ ﺘﺼﺮﺍﺗﻬﺎ ،ﻭﻣِﻨﻪ )) ﺭِﺳﺎﻟﹶﺔﹸ
ﻭﻣ
)ﺕ()(14
. ﺍﻟﹾﻤﻮ ﺩﺓِ ﺧﻠِﻴﻞٍ ﺑﻦِ ﺇِﺳﺤﺎﻕ
ﺏ" -ﺏ"" ،ﺝ" :ﺒﻥ ﺃ" -ﺝ " :ﺍﻟﺤﺠﺎﺯﻱ
ﺕ -ﻓﻲ "ﺃ" ﻭ "ﺏ" :ﺒﻥ ﺃﺒﻲ ﺇﺴﺤﺎﻕ .ﻭﺍﻟﺘﺼﺤﻴﺢ ﻤﻥ "ﺝ" ،ﻭﻤﻥ ﻤﺼﺎﺩﺭ ﺘﺭﺠﻤﺘﻪ.
-1ﻟﻡ ﺃﻗﻑ ﻋﻠﻰ ﺘﺭﺠﻤﺘﻪ.
-2ﺭﺒﻤﺎ ﻫﻭ ﺸﻬﺎﺏ ﺍﻟﺩﻴﻥ ﺃﺤﻤﺩ ﺒﻥ ﻋﻠﻲ ﺒﻥ ﺤﺠﺭ ﺍﻟﻌﺴﻘﻼﻨﻲ )852ﻫـ( .ﺘﻘﺩﻤﺕ ﺘﺭﺠﻤﺘﻪ ﻓﻲ ﺍﻟﻬﺎﻤﺵ ،9ﺹ .68
-3ﻟﻡ ﺃﻗﻑ ﻋﻠﻰ ﺘﺭﺠﻤﺘﻪ.
-4ﺃﺤﻤﺩ ﺒﻥ ﺃﺒﻲ ﻁﺎﻟﺏ ﺍﻟﺤﺠﺎﺭ )730ﻫـ( .ﻤﺤﺩﺙ ،ﺍﺸﺘﻬﺭ ﺒﺎﻟﻌﻠﻡ ﻭﺍﻟﺼﻼﺡ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﻤﻌﺠﻡ ﺸﻴﻭﺥ ﺍﻟﺫﻫﺒﻲ .92
-5ﺃﺒﻭ ﻋﺒﺩ ﺍﷲ ﺍﻟﺤﺴﻴﻥ ﺒﻥ ﺍﻟﻤﺒﺎﺭﻙ ﺍﻟﺯﺒﻴﺩﻱ )631ﻫـ( .ﻓﻘﻴﻪ ،ﻓﺎﻀل ،ﻤﺘﺩﻴﻥ .ﻜﺎﻥ ﻤﺘﺼﺩﺭﺍ ﻟﻠﺘﺩﺭﻴﺱ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺴﻴﺭ
ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ .359-357/22ﺍﻷﻋﻼﻡ .253/2
-6ﺃﺒﻭ ﺍﻟﻭﻗﺕ ﻋﺒﺩ ﺍﻷﻭل ﺒﻥ ﻋﻴﺴﻰ ﺍﻟﺴﺠﺯﻱ )553ﻫـ( .ﺇﻤﺎﻡ ،ﺯﺍﻫﺩ ،ﻤﺤﺩﺙ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺴﻴﺭ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ
.311-303/20ﻭﻓﻴﺎﺕ ﺍﺒﻥ ﻗﻨﻔﺫ .282ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ .226/3
-7ﺃﺒﻭ ﺍﻟﺤﺴﻥ ﻋﺒﺩ ﺍﻟﺭﺤﻤﺎﻥ ﺒﻥ ﻤﺤﻤﺩ ﺍﻟﺩﺍﻭﻭﺩﻱ )467ﻫـ( .ﺇﻤﺎﻡ ،ﻭﺭﻉ ،ﻤﻥ ﺴﺎﺩﺍﺕ ﺭﺠﺎل ﺨﺭﺍﺴﺎﻥ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺴﻴﺭ
ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ .226-222/18ﻁﺒﻘﺎﺕ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺍﻟﻜﺒﺭﻯ .120-117/5ﻓﻭﺍﺕ ﺍﻟﻭﻓﻴﺎﺕ .296-295/2
ﺤ ﻤ ﻭﻴﻪ ﺍﻟﺴﺭﺨﺴﻲ ﺍﻟﺤﻤﻭﻱ )381ﻫـ( .ﻤﺤﺩﺙ ،ﺨﻁﻴﺏ ،ﺜﻘﺔ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺴﻴﺭ
-8ﺃﺒﻭ ﻤﺤﻤﺩ ﻋﺒﺩ ﺍﻟﻠﹼﻪ ﺒﻥ ﺃﺤﻤﺩ ﺒﻥ
ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ .493-492/16ﺍﻟﻨﺠﻭﻡ ﺍﻟﺯﺍﻫﺭﺓ .161/4
ﻱ ﺍﻟﺒﺨﺎﺭﻱ )320ﻫـ( .ﻤﺤﺩﺙ ،ﺜﻘﺔ .ﺭﻭﻯ ﺍﻟﺠﺎﻤﻊ ﺍﻟﺼﺤﻴﺢ ﻋﻥ
-9ﺃﺒﻭ ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺒﻥ ﻴﻭﺴﻑ ﺒﻥ ﻤﻁﺭ ﺍﻟﻔَِ ﺭﺒِ ﺭ
ﺍﻟﺒﺨﺎﺭﻱ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺴﻴﺭ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ .13-10/15ﺍﻟﻭﺍﻓﻲ ﺒﺎﻟﻭﻓﻴﺎﺕ .245/5ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ .290/4
-10ﺍﻟﻬﺎﻤﺵ ،1ﺹ.55
-11ﺃﺼﻠﻬﺎ ﺃﺴﺌﻠﺔ ﺴﺄﻟﻬﺎ ﺃﺴﺩ ﺒﻥ ﺍﻟﻔﺭﺍﺕ ﻻﺒﻥ ﺍﻟﻘﺎﺴﻡ ،ﺜﻡ ﻗﺎﻡ ﺴﺤﻨﻭﻥ ﺒﺘﺭﺘﻴﺒﻬﺎ ﻭﺘﺒﻭﻴﺒﻬﺎ ﺒﻌﺩ ﺃﻥ ﻋﺭﻀﻬﺎ ﻋﻠﻰ ﺍﺒﻥ ﺍﻟﻘﺎﺴﻡ.
ﻭﺴﺤﻨﻭﻥ ﻫﻭ ﺃﺒﻭ ﺴﻌﻴﺩ ﻋﺒﺩ ﺍﻟﺴﻼﻡ ﺒﻥ ﺴﻌﻴﺩ ﺍﻟﺤﻤﺼﻲ ﺍﻟﻤﻐﺭﺒﻲ )240ﻫـ( .ﻓﻘﻴﻪ ﺍﻟﻤﻐﺭﺏ .ﻟﻘﺏ ﺒﺴﺤﻨﻭﻥ ﻟﺤﺩﺓ ﺫﻜﺎﺌﻪ.
ﺍﻨﻅﺭ :ﺴﻴﺭ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ .69-63/12ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ .182-180/3
-12ﺍﻟﻬﺎﻤﺵ ،7ﺹ.52
-13ﺃﺒﻭ ﻋﻤﺭﻭ ﻋﺜﻤﺎﻥ ﺒﻥ ﻋﻤﺭ ﺒﻥ ﺍﻟﺤﺎﺠﺏ )646ﻫـ( .ﻓﻘﻴﻪ ،ﺃﺼﻭﻟﻲ ،ﻤﺘﻜﻠﻡ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﻏﺎﻴﺔ ﺍﻟﻨﻬﺎﻴﺔ .508/1
ﺒﻐﻴﺔ ﺍﻟﻭﻋﺎﺓ .135-134/2ﻭﻓﻴﺎﺕ ﺍﺒﻥ ﻗﻨﻔﺫ .319ﻭﻓِﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ ،250-248/3ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .1370/2
-14ﺍﻟﻬﺎﻤﺵ ،6ﺹ.53
73
)ﺕ(
ﲑﺓِ
ﻭﻣِﻨﻪ ﻛﹸﺘﺐ ﻋِﻠﹾﻢِ ﺍﻷُﺻﻮﻝِ ) ،ﻭﻛﹸ ﺘﺐ ﺍﻟﺘﻔﹾﺴِﲑِ ،ﻭ ﻛﹸـ ﺘﺐ ﻋِﻠﹾﻢِ ﺍﻟﹾﺒﻴﺎ ﻥِ ،ﻭﻛﹸﺘﺐ ﺍﻟﹾﻘِﺮﺍﺀَﺍﺕِ ﺭﺳﻤ ﺎﹰ ﻭﺗِـﻼﹶﻭﺓﹰ ( ،ﻭﻛﹸ ﺘﺐ ﺍﻟﺴِّ
)(3 )(2 )(1 )ﺃ(
ﻭﻏﹶﻴﺮِﻫِﻢ، ﺨﺘﺼﺮﻩ ﻻﺑﻦِ ﻫِﺸﺎﻡٍ ،ﻭﺍﻟﹾﻜﹶﻼﹶﻋِﻲ
ﺴﻼﹶﻡ؛ ﻣِﻨﻬﺎ ﻛِﺘﺎﺏ ﺍﺑﻦِ ﺇِﺳﺤﺎﻕ ، ﻭﻣ
ﺼﻼﹶﺓﹸ ﻭﺍﻟ
ﺍﻟﻨﺒﻮِﻳﺔِ ،ﻋﻠﹶﻰ ﺻﺎﺣِﺒِﻬﺎ ﺍﻟ
)(5 )(4 ) ﺏ(
ﲑﺓِ ﺃﹶﺑِﻲ ﺍﻟﹾﻘﹶﺎﺳِﻢِ
ﺍﻟ ﺰﻫﺮ ﺍﻟﺒﺎﺳِﻢ ،ﻓِﻲ ﺳِ )) ﺍﻟﻨﺎﺱِ ﺍﻟﹾﻴﻌﻤﺮِﻱِّ ،ﻭ ))ﺍﻟ ﺮﻭﺽ ﺍﻷﻧﻒ ((ﻟِﻠﺴـﻬﻴﻠِﻲِّ ،ﻭ ﻭﻛِﺘﺎﺏ ﺍﺑﻦِ ﺳﻴِّﺪِﻱ
)(6
ﺨﺘﺼﺮﺍﺕِ ﻓِﻴﻪِ.
،ﻭ ﹶﻏﻴﺮ ﺫﹶﻟِﻚ ﻣِﻦ ﺍﻟﹾﻤ (( ﺻﻠﱠﻰ ﺍﻟ ﱠﻠﻪ ﻋﻠﹶﻴﻪِ ﻭﺳ ﱠﻠﻢ
)(9 )(8 )(7 )ﺕ (
ﻭﺍﻟﺴﻨﻦِ ،ﻛﹶﻤﺴﻨﺪِ ﺃﹶﺣﻤﺪ ، ﻭﻣﺴﻨﺪِ ﺍﻟﺸﺎﻓِﻌِﻲِّ ،ﻭﻣﺴﻨﺪِ ﺍﻟﺪﺍﺭِﻣِﻲِّ ،ﻭﺳﻨﻦِ ﺍﺑﻦِ ﻭﻣِﻦ ﺫﹶﻟِﻚ ﻛﹸﺘﺐ ﺍﻟﹾﺤﺪِﻳﺚِ ﺍﻟﹾﻤﺴﺎﻧِﺪِ
)(10
، ﻣﺎﺟﺔﹶ
ﺕ" -ﺝ" :ﺍﻟﻤﺴﺎﻨﻴﺩ ﺏ" -ﺝ" :ﺴﻴﺩ ﺃ" -ﺏ" :ﻭﻤﻨﻬﺎ
-1ﻤﺤﻤﺩ ﺒﻥ ﺇﺴﺤﺎﻕ ﺒﻥ ﻴﺴﺎﺭ ﺍﻟﻤﻁﻠﺒﻲ ﺍﻟﻤﺩﻴﻨﻲ )151ﻫـ( .ﺼﺎﺤﺏ ﺍﻟﻤﻐﺎﺯﻱ ﻭﺍﻟﺴﻴﺭ .ﺴﻴﺭ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ .55-33/7
ﻁﺒﻘﺎﺕ ﺍﻟﺤﻔﺎﻅ .82ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ .277-276/4ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .1012/2
-2ﺃﺒﻭ ﻤﺤﻤﺩ ﻋﺒﺩ ﺍﻟﻤﻠﻙ ﺒﻥ ﻫﺸﺎﻡ )218ﻫـ( .ﻫﺫﺏ ﺴﻴﺭﺓ ﺍﺒﻥ ﺇﺴﺤﺎﻕ .ﺴﻴﺭ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ .429-428/10ﻭﻓﻴﺎﺕ
ﺍﻷﻋﻴﺎﻥ .177/3ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .1012/2
-3ﺃﺒﻭ ﺍﻟﺭﺒﻴﻊ ﺴﻠﻴﻤﺎﻥ ﺒﻥ ﻤﻭﺴﻰﺍﻟﻜﻼﻋﻲ )634ﻫـ( .ﻤﻥ ﻜﺒﺎﺭ ﺃﺌﻤﺔ ﺍﻟﺤﺩﻴﺙ ﺒﺎﻷﻨﺩﻟﺱ .ﻟﻪ :ﺍﻻﻜﺘﻔﺎ ،ﻓﻲ ﻤﻐﺎﺯﻱ
ﺍﻟﻤﺼﻁﻔﻰ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺴﻴﺭ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ .140-135/23ﻁﺒﻘﺎﺕ ﺍﻟﺤﻔﺎﻅ .501-500
-4ﻤﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ ﺍﺒﻥ ﺴﻴﺩ ﺍﻟﻨﺎﺱ ﺍﻟﻴﻌﻤﺭﻱ )734ﻫـ( .ﻤﺅﺭﺥ ،ﻋﺎﻟﻡ ﺒﺎﻷﺩﺏ ،ﻭﻤﻥ ﺤﻔﺎﻅ ﺍﻟﺤﺩﻴﺙ .ﻟـﻪ :ﻋﻴﻭﻥ ﺍﻷﺜﺭ،
ﻓﻲ ﻓﻨﻭﻥ ﺍﻟﻤﻐﺎﺯﻱ ﻭﺍﻟﺸﻤﺎﺌل ﻭﺍﻟﺴﻴﺭ .ﺍﻟﺒﺩﺭ ﺍﻟﻁﺎﻟﻊ .251-249/2ﺍﻟﻭﺍﻓﻲ ﺒﺎﻟﻭﻓﻴﺎﺕ .311-289/1ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ
.1183/2ﻤﻌﺠﻡ ﺴﺭﻜﻴﺱ .126-125/1ﺍﻟﻤﺼﻨﻔﺎﺕ ﺍﻟﻤﻐﺭﺒﻴﺔ ﻓﻲ ﺍﻟﺴﻴﺭﺓ ﺍﻟﻨﺒﻭﻴﺔ .242/2
-5ﻫﻭ ﻜﺘﺎﺏ " ﺍﻟﺭﻭﺽ ﺍﻷﻨﻑ ﻭﺍﻟﻤﺸﺭﻉ ﺍﻟﺭﻭﻯ ،ﻓﻴﻤﺎ ﺍﺸﺘﻤل ﻋﻠﻴﻪ ﻜﺘﺎﺏ ﺍﻟﺴﻴﺭﺓ ﻭﺍﺤﺘﻭﻯ " ﻷﺒﻲ ﺍﻟﻘﺎﺴﻡ ﻋﺒﺩ ﺍﻟﺭﺤﻤﺎﻥ ﺒﻥ
ﻋﺒﺩ ﺍﷲ ﺍﻟﺴﻬﻴﻠﻲ ﺍﻷﻨﺩﻟﺴﻲ )581ﻫـ( .ﻨﺤﻭﻱ ،ﻟﻐﻭﻱ ،ﻋﺎﻟﻡ ﺒﺎﻟﺘﻔﺴﻴﺭ ﻭﺼﻨﺎﻋﺔ ﺍﻟﺤﺩﻴﺙ .ﻁﺒﻘﺎﺕ ﺍﻟﺤﻔﺎﻅ .481ﻭﻓﻴﺎﺕ
ﺍﻷﻋﻴﺎﻥ .144-143/3ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .917/1ﻤﻌﺠﻡ ﺴﺭﻜﻴﺱ .1062-1061/1ﺍﻟﻤﺼﻨﻔﺎﺕ ﺍﻟﻤﻐﺭﺒﻴﺔ -104/1
.113
" -6ﺍﻟﺯﻫﺭ ﺍﻟﺒﺎﺴﻡ ،ﻓﻲ ﺴﻴﺭﺓ ﺃﺒﻲ ﺍﻟﻘﺎﺴﻡ " ﻷﺒﻲ ﻋﺒﺩ ﺍﷲ ﻋﻼﺀ ﺍﻟﺩﻴﻥ ﺍﺒﻥ ﻗﹶﻠﻴﺞ ﻤﻐﹶﻠﹾﻁﹶﺎﻱ )762ﻫـ( .ﺘﺭﻜﻲ ﺍﻷﺼل.
ﻤﺅﺭﺥ ،ﻋﺎﺭﻑ ﺒﺎﻷﻨﺴﺎﺏ ،ﻤﻥ ﺤﻔﺎﻅ ﺍﻟﺤﺩﻴﺙ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﻤﻘﺩﻤﺔ " ﺍﻹﺸﺎﺭﺓ ﺇﻟﻰ ﺴﻴﺭﺓ ﺍﻟﻤﺼﻁﻔﻰ " ﻟﻪ ،ﺒﻘﻠﻡ :ﻤﺤﻤﺩ ﻨﻅﺎﻡ
ﺍﻟﺩﻴﻥ ﺍﻟﻔﹸﺘﻴﺢ .ﺍﻟﻨﺠﻭﻡ ﺍﻟﺯﺍﻫﺭﺓ .9/11ﺍﻟﻤﺼﻨﻔﺎﺕ ﺍﻟﻤﻐﺭﺒﻴﺔ .237/2ﺍﻷﻋﻼﻡ .275/7
-7ﺃﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ ﺒﻥ ﺤﻨﺒل )241ﻫـ( .ﺇﻤﺎﻡ ﺍﻟﻤﺫﻫﺏ ﺍﻟﺤﻨﺒﻠﻲ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﻁﺒﻘﺎﺕ ﺍﻟﺤﻨﺎﺒﻠﺔ .21-4/1ﻁﺒﻘﺎﺕ ﺍﻟﺤﻔﺎﻅ
.191-189ﻁﺒﻘﺎﺕ ﺍﻟﺸﺎﻓﻌﻴﺔ .58-56/2ﻁﺒﻘﺎﺕ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺍﻟﻜﺒﺭﻯ .63-27/2ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .1680/2
-8ﺍﻟﻬﺎﻤﺵ ،2ﺹ.10
-9ﺃﺒﻭ ﻤﺤﻤﺩ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﻋﺒﺩ ﺍﻟﺭﺤﻤﺎﻥ ﺍﻟﺩﺍﺭﻤﻲ )255ﻫـ( .ﻤﻔﺴﺭ ،ﻓﻘﻴﻪ ،ﻤﻥ ﺍﻟﺤﻔﺎﻅ ﺍﻟﻤﺘﻘﻨﻴﻥ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﻁﺒﻘﺎﺕ
ﺍﻟﺤﻔﺎﻅ .239ﺴﻴﺭ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ .232-224/12ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .1682/2
-10ﺃﺒﻭ ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺒﻥ ﻴﺯﻴﺩ ﺒﻥ ﻤﺎﺠﺔ ﺍﻟﻘﺯﻭﻴﻨﻲ )273ﻫـ( .ﺤﺎﻓﻅ ،ﻤﻔﺴﺭ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﻁﺒﻘﺎﺕ ﺍﻟﺤﻔﺎﻅ.283-282
ﺴﻴﺭ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ .281-277/13ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .1004 /2
74
ﻭ)ﺃ(ﺍﺑﻦِ ﺣﺒـﺎﻥﹶ) ،(1ﻭﺍﻟﹾﺤﺎﻛِـﻢِ) ،(2ﻭﺍﻟﹾﺒﻴﻬﻘِﻲِّ) ،(3ﻭﺍﺑﻦِ ﺧﺰﻳﻤﺔﹶ) ،(4ﻭ ))ﺍﻟﹾﻤﺼﺎﺑِﻴﺢِ (( ﻟِﻠﹾﺒﻐﻮِﻱِّ) ،(5ﻭ ﹶﻏ ﻴﺮِ ﺫﹶﻟِﻚ ﻛﹶﻜِﺘﺎﺏِ ))
)(6
ﺴﻨِﻴﺔِ (( ﻻﺑﻦِ ﺟﺰﻱ.
ﺍﻷَﻧﻮﺍﺭِ ﺍﻟ
)(8 )(7
ﻛﹶﺬﹶﻟِﻚ ،ﻭﻛﹸﺘﺐ ﺍﺑﻦِ ﻛﹸﻠﱡﻬﺎ ﺍﻟﹾﻤﻨﺜﹸﻮﺭ ﻣِﻨﻬﺎ ﻭﺍﻟﹾﻤﻨﻈﹸﻮﻡ ،ﻭﻛﹸﺘﺐ ﺍﺑﻦِ ﺍﻟﹾﺤﺎ ﺟِﺐِ ﻭﻣِﻨﻬﺎ ﻓِﻲ ﻋِﻠﹾﻢِ ﺍﻟﹾﻌﺮﺑِﻴﺔِ ﻛﹸﺘﺐ ﺍﺑﻦِ ﻣﺎﻟِﻚ
)(12 )(11 )(10 )(9
. ،ﻭﺍﻟﹾﺠﺰﻭﻟِﻴﺔﹸ ،ﻭﻣﻘﹶﺪِّﻣﺔﹸ ﺍﺑﻦِ ﺃﹶﺟﺮﻭﻡ ﻛﹶﺬﹶﻟِﻚ ،ﻭﻣﻨﻈﹸﻮﻣﺔﹸ ﺍﺑﻦِ ﻣﻌﻄِﻲ ﻫِﺸﺎﻡٍ
ﺃ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ"
-1ﺃﺒﻭ ﺤﺎﺘﻡ ﻤﺤﻤﺩ ﺒﻥ ﺤﺒﺎﻥ )354ﻫـ( .ﺇﻤﺎﻡ ،ﺤﺎﻓﻅ ،ﺸﻴﺦ ﺨﺭﺍﺴﺎﻥ ،ﻋﺎﻟﻡ ﺒﺎﻟﻁﺏ ﻭﺍﻟﻨﺠﻭﻡ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﻁﺒﻘﺎﺕ ﺍﻟﺤﻔﺎﻅ
.376-375ﻁﺒﻘﺎﺕ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺍﻟﻜﺒﺭﻯ .135-131/3ﺴﻴﺭ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ .104-92/16ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .1003/2
-2ﺃﺒﻭ ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩ ﺍﷲ ﺍﻟﻀﺒﻲ ﺍﻟﻨﻴﺴﺎﺒﻭﺭﻱ )405ﻫـ( .ﻓﻘﻴﻪ ،ﺤﺎﻓﻅ ،ﺜﻘﺔ .ﺇﻤﺎﻡ ﺍﻟﻤﺤﺩﺜﻴﻥ ﻓﻲ ﻋﺼﺭﻩ .ﺘﺭﺠﻤﺘﻪ
ﻓﻲ :ﻁﺒﻘﺎﺕ ﺍﻟﺤﻔﺎﻅ .411-410ﻁﺒﻘﺎﺕ ﺍﻟﻔﻘﻬﺎﺀ .222ﺴﻴﺭ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ .177-162/17
-3ﺃﺒﻭ ﺒﻜﺭ ﺃﺤﻤﺩ ﺒﻥ ﺍﻟﺤﺴﻴﻥ ﺍﻟﺒﻴﻬﻘﻲ ) 458ﻫـ( .ﻓﻘﻴﻪ ،ﺤﺎﻓﻅ ،ﺃﺼﻭﻟﻲ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﻁﺒﻘﺎﺕ ﺍﻟﻔﻘﻬﺎﺀ .233ﻁﺒﻘﺎﺕ
ﺍﻟﺸﺎﻓﻌﻴﺔ ﺍﻟﻜﺒﺭﻯ .16-8/4ﺴﻴﺭ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ .170-163/18
-4ﺃﺒﻭ ﺒﻜﺭ ﻤﺤﻤﺩ ﺒﻥ ﺇﺴﺤﺎﻕ ﺒﻥ ﺨﺯﻴﻤﺔ ﺍﻟﻨﻴﺴﺎﺒﻭﺭﻱ )311ﻫـ( :ﻤﻥ ﺤﻔﺎﻅ ﺍﻟﺤﺩﻴﺙ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﻁﺒﻘﺎﺕ ﺍﻟﺤﻔﺎﻅ
.314-313ﻁﺒﻘﺎﺕ ﺍﻟﻔﻘﻬﺎﺀ .198ﻁﺒﻘﺎﺕ ﺍﻟﺸﺎﻓﻌﻴﺔ .100-99/2ﻁﺒﻘﺎﺕ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺍﻟﻜﺒﺭﻯ .119-109/3ﺴﻴﺭ
ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ .382-365/14
" -5ﻤﺼﺎﺒﻴﺢ ﺍﻟﺴﻨﺔ " ﻷﺒﻲ ﻤﺤﻤﺩ ﺍﻟﺤﺴﻴﻥ ﺒﻥ ﻤﺴﻌﻭﺩ ﺍﻟﺒﻐﻭﻱ )516ﻫـ( .ﺇﻤﺎﻡ ﻓﻲ ﺍﻟﺘﻔﺴﻴﺭ ﻭﺍﻟﻔﻘﻪ ﻭﺍﻟﺤﺩﻴﺙ .ﻴﻠﻘﺏ ﺒﻤﺤﻴﻲ
ﺍﻟﺴﻨﺔ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﻁﺒﻘﺎﺕ ﺍﻟﻔﻘﻬﺎﺀ .252ﻁﺒﻘﺎﺕ ﺍﻟﺸﺎﻓﻌﻴﺔ .281/2ﻁﺒﻘﺎﺕ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺍﻟﻜﺒﺭﻯ .80-75/7ﺴﻴﺭ ﺃﻋﻼﻡ
ﺍﻟﻨﺒﻼﺀ .443-439/19ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .1685/2ﻤﻌﺠﻡ ﺴﺭﻜﻴﺱ .573/1
" -6ﺍﻷﻨﻭﺍﺭ ﺍﻟﺴﻨﻴﺔ ،ﻓﻲ ﺍﻷﻟﻔﺎﻅ ﺍﻟﺴﻨﻴﺔ " ﻷﺒﻲ ﺍﻟﻘﺎﺴﻡ ﻤﺤﻤﺩ ﺒﻥ ﺃﺤﻤﺩ ﺍﺒﻥ ﺠﺯﻱ ﺍﻟﻜﻠﺒﻲ ﺍﻷﻨﺩﻟﺴﻲ )741ﻫـ( .ﺇﻤﺎﻡ،
ﺤﺎﻓﻅ ،ﻤﻘﺭﺉ ،ﺨﻁﻴﺏ .ﺍﻨﻅﺭ :ﻤﻌﺠﻡ ﺍﻟﻤﻁﺒﻭﻋﺎﺕ ﺍﻟﻤﻐﺭﺒﻴﺔ .76
-7ﻤﻨﻬﺎ :ﻻﻤﻴﺔ ﺍﻷﻓﻌﺎل ،ﺍﻷﻟﻔﻴﺔ ،ﺘﺴﻬﻴل ﺍﻟﻔﻭﺍﺌﺩ ﻭﺸﺭﺤﻪ ،ﺍﻟﻤﻘﺼﻭﺭ ﻭﺍﻟﻤﻤﺩﻭﺩ ... ،ﺘﻘﺩﻡ ﻓﻲ ﺍﻟﻬﺎﻤﺵ ،7ﺹ .56
-8ﺘﻘﺩﻤﺕ ﺘﺭﺠﻤﺘﻪ ﻓﻲ ﺍﻟﻬﺎﻤﺵ ،13ﺹ .72ﻟﻪ :ﺍﻟﺸﺎﻓﻴﺔ ﻓﻲ ﺍﻟﺘﺼﺭﻴﻑ ،ﺍﻟﻜﺎﻓﻴﺔ ﻓﻲ ﺍﻟﻨﺤﻭ ،ﺍﻟﻤﻘﺼﺩ ﺍﻟﺠﻠﻴل ﻓﻲ ﻋﻠﻡ
ﺍﻟﺨﻠﻴل ،ﺍﻹﻴﻀﺎﺡ ﻓﻲ ﺸﺭﺡ ﺍﻟﻤﻔﺼل... ،
-9ﺃﺒﻭ ﻤﺤﻤﺩ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﻴﻭﺴﻑ ﺍﺒﻥ ﻫﺸﺎﻡ )761ﻫـ( .ﻨﺤﻭﻱ ﻤﺸﻬﻭﺭ .ﻟﻪ ﺘﺂﻟﻴﻑ ﻓﻲ ﺍﻟﻌﺭﺒﻴﺔ ﻤﻨﻬﺎ :ﺃﻭﻀﺢ ﺍﻟﻤﺴﺎﻟﻙ،
ﻋﻤﺩﺓ ﺍﻟﻁﺎﻟﺏ ،ﺸﺫﻭﺭ ﺍﻟﺫﻫﺏ ،ﻗﻁﺭ ﺍﻟﻨﺩﻯ ،ﻤﻐﻨﻲ ﺍﻟﻠﺒﻴﺏ ،ﺍﻟﺠﺎﻤﻊ ﺍﻟﺼﻐﻴﺭ ...،ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻟﺒﺩﺭ ﺍﻟﻁﺎﻟﻊ .402-400/1
. ﺍﻟﺩﺭﺭ ﺍﻟﻜﺎﻤﻨﺔ
" -10ﺍﻟﺩﺭﺓ ﺍﻷﻟﻔﻴﺔ " ﻓﻲ ﺍﻟﻨﺤﻭ ﻷﺒﻲ ﺍﻟﺤﺴﻴﻥ ﻴﺤﻴﻰ ﺒﻥ ﻋﺒﺩ ﺍﻟﻤﻌﻁﻲ ﺍﻟﺯﻭﺍﻭﻱ ﺍﻟﻤﻐﺭﺒﻲ )628ﻫـ( .ﻓﻘﻴﻪ ،ﻨﺤﻭﻱ.
ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺴﻴﺭ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ .324/22ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ .197/6ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .155/1
-11ﻤﻘﺩﻤﺔ ﻓﻲ ﺍﻟﻨﺤﻭ ﻟﻤﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ ﺍﻟﺼﻨﻬﺎﺠﻲ ﺍﻟﻤﻌﺭﻭﻑ ﺒﺎﺒﻥ ﺁﺠﺭﻭﻡ )723ﻫـ( .ﻟﻬﺎ ﺸﺭﻭﺡ ﻜﺜﻴﺭﺓ .ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ
.1797-1796/2ﺒﻐﻴﺔ ﺍﻟﻭﻋﺎﺓ .239-238/1ﺩﺭﺓ ﺍﻟﺤﺠﺎل .109/2ﺸﺠﺭﺓ ﺍﻟﻨﻭﺭ .217ﺍﻟﻨﺒﻭﻍ .210/1
-12ﺍﻟﻤﻘﺩﻤﺔ ﺍﻟﺠﺯﻭﻟﻴﺔ ﻓﻲ ﺍﻟﻨﺤﻭ ،ﻭﺘﺴﻤﻰ ﺃﻴﻀﺎ :ﺍﻟﻘﺎﻨﻭﻥ ،ﺍﻟﻜﺭﺍﺴﺔ ،ﺍﻻﻋﺘﻤﺎﺩ .ﺼﻨﻔﻬﺎ ﺃﺒﻭ ﻤﻭﺴﻰ ﻋﻴﺴﻰ ﺒﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ
ﺍﻟﺠﺯﻭﻟﻲ )677ﻫـ( .ﺍﻨﻅﺭ :ﺴﻴﺭ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ .497/21ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ .491-488/3ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .1800/2
ﺍﻟﻨﺒﻭﻍ ﺍﻟﻤﻐﺭﺒﻲ .153-152/1
75
ﻭﻣِﻨﻬﺎ ﻛﹸﺘﺐ ﺍﻟﹾﻔﹶﺮﺍﺋِﺾِ ﻣﻨﻈﹸﻮﻣﻬﺎ ﻭﻣﻨﺜﹸﻮﺭﻫﺎ ،ﻭﻛﹸﺘﺐ ﺍﻟﹾﺤِﺴﺎﺏِ ﻛﹶﺬﹶﻟِﻚ ،ﻭﻛﹸﺘﺐ ﺍﻟﹾﻬﻨﺪﺳﺔِ ،ﻭﻛﹸﺘﺐ ﺍﻟﹾﻤﻨﻄِﻖِ ﻛﹶﺬﹶﻟِﻚ ،ﻭﻛﹸﺘـُﺐ
)(2 )(1
، (( ﻭﻣﻨﻈﹸﻮﻣِﻪِ ،ﻭﻣِﻦ ﺫﹶﻟِـﻚ ﻛﹸـﺘﺐ ﻋِﻠﹾﻢِ ﺍﻟﹾﻜﹶـﻼﹶﻡِ ﻣﻨﻈﹸﻮﻣﻬﺎ ﻭﻣﻨـﺜﹸﻮﺭﻫﺎ ﻛﹶـ )) ﺍﻹِﺭﺷﺎﺩِ (( ﺍﻟﻄِّﺐِّ ﻛﹶـ )) ﺍﻟﹾﻘﹶﺎﻧﻮﻥِ
)(5 )(4 )(3
ﻣﻨﺎﺳِﻚ (( ﺧﻠِﻴﻞٍ ، )) ﺴ ﻨﻮﺳِﻲِّ ﺍﻟﹾﺨﻤﺴﺔِ ،ﻭﻣﺎﻟﹶﻪ ﻣِﻦ ﹶﻏﻴﺮِ ﺫﹶﻟِـﻚ .ﻭﻣِﻨﻪ
ﻭﻛِﺘﺎﺏِ ﺍﻹِﻣﺎﻡِ ﺍﺑ ﻦِ ﺯﻛﹾﺮِﻱ ،ﻭﻋﻘﹶﺎﺋِﺪِ ﺍﻹِﻣﺎﻡِ ﺍﻟ
)(6
ﻭﺍﻟﹾﺤﻄﱠﺎﺏِ .
)(8 )(7
ﺸﻴﺦِ ﺯﺭﻭﻕٍ
،ﻭﻣﺎ ﻟِﻠ (( ﻭﻣِﻦ ﺫﹶﻟِﻚ ﻛﹸﺘﺐ ﻋِﻠﹾﻢِ ﺍﻟﺘﺼﻮﻑِ ﻛﹶـ )) ﺍﻟﺮِّﺳﺎﻟﹶﺔِ (( ﻷَﺑِﻲ ﺍﻟﹾﻘﹶﺎﺳِﻢِ ﺍﻟﹾﻘﹸﺸﻴﺮِﻱِّ ،ﻭ )) ﺍﻟﹾﺤِﻜﹶﻢِ ﺍﻟﹾﻌﻄﹶﺎﺋِﻴﺔِ
)(11 )(10 )(9
، ﻷَﺑِﻲ ﻃﹶﺎﻟِـﺐ ﺍﻟﹾﻤﻜِّﻲِّ (( ﻗﹸـﻮﺕِ ﺍﻟﹾﻘﹸﻠﹸﻮﺏِ )) ،ﻭ ﻟِﻠﹾﻐﺰﺍﻟِﻲ (( ﺇِﺣﻴﺎﺀِ ﻋﻠﹸﻮﻡِ ﺍﻟﺪِّﻳﻦِ )) ﻋﻠﹶﻴﻬﺎ .ﻭﻣِﻦ ﺫﹶﻟِﻚ ﻛِﺘﺎﺏ
ﻭ ﹶﻏﻴﺮ ﺫﹶﻟِـﻚ ﻣِﻤﺎ ﻟﹶﻢ ﻧﺬﹾﻛﹸﺮﻩ ﺧﻮﻑ ﺍﻟﻄﱡﻮﻝِ ،ﻛﹶﻜﹸﺘﺐِ ﺍﻟﺘﻨﺠِﻴﻢِ ﻭﺍﻟﺘﻮﻗِﻴﺖِ ،ﻭﻛﹸ ﺘﺐِ ﺍﻟﺴِّﻴﻤﻴﺎﺀ ﻛﹶﺎﻟﹾﺠﺪﺍﻭِﻝِ ﺑِﺎﺧﺘِﻼﹶﻑِ ﺃﹶﻧﻮﺍﻋِﻬﺎ ،ﻭﻣﺎ
)(13 )(12
ﺨﻨﺎ
،ﻭﻣﻨﻈﹸﻮﻣﺔِ ﺷﻴِ ،ﻭﻣﻨ ﻈﹸﻮﻣﺔِ ﺍﻟﹾﺤﺎﻣِﺪِﻱِّ ﻭﺿِﻊ ﻋﻠﹶﻴﻬﺎ ﻛﹶﺎﻟﹾﺠِﺰِﻧﺎﺋِﻲِّ
" -1ﺍﻟﻘﺎﻨﻭﻥ" ﻭ"ﺍﻷﺭﺠﻭﺯﺓ ﺍﻟﺴﻴﻨﺎﺌﻴﺔ" ﻓﻲ ﺍﻟﻁﺏ ﻷﺒﻲ ﻋﻠﻲ ﺍﻟﺤﺴﻴﻥ ﺒﻥ ﻋﺒﺩ ﺍﷲ ﺍﺒﻥ ﺴﻴﻨﺎ ﺍﻟﺒﺨﺎﺭﻱ )428ﻫـ( .ﻓﻴﻠﺴﻭﻑ،
ﻁﺒﻴﺏ .ﺍﻨﻅﺭ :ﺃﺨﺒﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ .278-268ﻋﻴﻭﻥ ﺍﻷﻨﺒﺎﺀ .421-401ﻤﻌﺠﻡ ﺴﺭﻜﻴﺱ .132-127/1
-2ﻹﻤﺎﻡ ﺍﻟﺤﺭﻤﻴﻥ ﺍﻟﺠﻭﻴﻨﻲ )478ﻫـ( .ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .68/1ﺘﻘﺩﻤﺕ ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻟﻬﺎﻤﺵ ،8ﺹ.62
-3ﻫﻭ ﻜﺘﺎﺏ "ﻤﺤﺼل ﺍﻟﻤﻘﺎﺼﺩ" ﻻﺒﻥ ﺯﻜﺭﻱ )899ﻫـ( .ﺘﻘﺩﻡ ﻓﻲ :ﺍﻟﻬﺎﻤﺵ ،1ﺹ 58
" -4ﻋﻘﻴﺩﺓ ﺃﻫل ﺍﻟﺘﻭﺤﻴﺩ" )ﺍﻟﻜﺒﺭﻯ(" ،ﻋﻤﺩﺓ ﺃﻫل ﺍﻟﺘﻭﻓﻴﻕ ﻭﺍﻟﺘﺴﺩﻴﺩ" ،ﻤﺨﺘﺼﺭ "ﻋﻤﺩﺓ ﺃﻫل ﺍﻟﺘﻭﻓﻴﻕ ﻭﺍﻟﺘﺴﺩﻴﺩ" ،ﺃﻡ ﺍﻟﺒﺭﺍﻫﻴﻥ
)ﺍﻟﺼﻐﺭﻯ( .ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .170/1ﻭﻓﻲ .1158-1157/2ﺘﺭﺠﻤﺘﻪ :ﺍﻟﻬﺎﻤﺵ ،4ﺹ .56
-5ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .1831/2ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻟﻬﺎﻤﺵ ،6ﺹ .53
-6ﺍﺸﺘﻬﺭ ﺒﻬﺫﺍ ﺍﻹﺴﻡ ﻋﻠﻤﺎﻥ:
-ﺃﺒﻭ ﺯﻜﺭﻴﺎﺀ ﻴﺤﻴﻰ ﺒﻥ ﻤﺤﻤﺩ ﺍﻟﺭﻋﻴﻨﻲ ﺍﻟﺸﻬﻴﺭ ﺒﺎﻟﺤﻁﺎﺏ )993ﻫـ( .ﻋﺎﻟﻡ ﻋﺭﻑ ﺒﺎﻟﺼﻼﺡ ﻭﺍﻟﺩﻴﻥ .ﺃﻟﻑ ﻓﻲ ﺍﻟﻔﻘﻪ
ﻭﺍﻟﻤﻨﺎﺴﻙ ﻭﺍﻟﺤﺴﺎﺏ ..ﺘﺭﺠﻤﺘﻪ :ﺸﺠﺭﺓ ﺍﻟﻨﻭﺭ .279ﺩﺭﺓ ﺍﻟﺤﺠﺎل .189-188/2ﻡ .ﺍﻟﻤﻁﺒﻭﻋﺎﺕ ﺍﻟﻤﻐﺭﺒﻴﺔ .91-90
-ﺃﺒﻭ ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩ ﺍﻟﺭﺤﻤﺎﻥ ﺍﻟﺭﻋﻴﻨﻲ ﺍﻷﻨﺼﺎﺭﻱ ،ﺍﻟﺸﻬﻴﺭ ﺒﺎﻟﺤﻁﺎﺏ )954ﻫـ( .ﻋﺎﻟﻡ ،ﻤﺤﻘﻕ،
ﻤﺘﺒﺤﺭ ﻓﻲ ﺍﻟﻌﻠﻭﻡ .ﻟﻪ :ﺸﺭﺡ ﻤﻨﺎﺴﻙ ﺨﻠﻴل .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺸﺠﺭﺓ ﺍﻟﻨﻭﺭ .270ﻤﻌﺠﻡ ﺍﻟﻤﻁﺒﻭﻋﺎﺕ ﺍﻟﻤﻐﺭﺒﻴﺔ .92-91
-7ﺍﻟﻬﺎﻤﺵ ،7ﺹ .52
-8ﺤﻜﻡ ﻤﻨﺜﻭﺭﺓ ﻋﻠﻰ ﻟﺴﺎﻥ ﺃﻫل ﺍﻟﻁﺭﻴﻘﺔ ،ﻷﺒﻲ ﺍﻟﻔﻀل ﺃﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ ،ﺍﻟﻤﻌﺭﻭﻑ ﺒﺎﺒﻥ ﻋﻁﺎﺀ ﺍﻟﻠﹼﻪ
ﺍﻹﺴﻜﻨﺩﺭﺍﻨﻲ)709ﻫـ( .ﻤﺘﻜﻠﻡ ،ﻓﻘﻴﻪ ،ﻭﺍﻋﻅ ،ﺸﺎﺫﻟﻲ ﺍﻟﻁﺭﻴﻘﺔ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﻁﺒﻘﺎﺕ ﺍﻷﻭﻟﻴﺎﺀ .422-421ﻁﺒﻘﺎﺕ ﺍﻟﺸﻌﺭﺍﻨﻲ
.20/2ﺍﻟﺩﻴﺒﺎﺝ ﺍﻟﻤﺫﻫﺏ .70ﻁﺒﻘﺎﺕ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺍﻟﻜﺒﺭﻯ .24-23/9ﺍﻟﺒﺩﺭ ﺍﻟﻁﺎﻟﻊ .108-107/1ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .675/1
-9ﻭﻀﻊ ﺃﺒﻭ ﺍﻟﻌﺒﺎﺱ ﺃﺤﻤﺩ ﺒﻥ ﺃﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ ﺍﻟﺒﺭﻨﺴﻲ )899ﻫـ( ،ﺍﻟﺸﻬﻴﺭ ﺒﺯﺭﻭﻕ ،ﺸﺭﺤﺎ ﻋﻠﻰ ﺍﻟﺤﻜﻡ ﺍﻟﻌﻁﺎﺌﻴﺔ .ﺍﻨﻅﺭ:
ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .675/1ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻟﻬﺎﻤﺵ ،4ﺹ 20
-10ﺍﻟﻬﺎﻤﺵ ،3ﺹ 61
-11ﺍﻟﻬﺎﻤﺵ ،7ﺹ 20
-12ﺃﺒﻭ ﺍﻟﻌﺒﺎﺱ ﺃﺤﻤﺩ ﺒﻥ ﺸﻌﻴﺏ ﺍﻟﺠﺯﻨﺎﺌﻲ )749ﻫـ( .ﺸﺎﻋﺭ ،ﻜﺎﺘﺏ ،ﻋﺎﺭﻑ ﺒﺎﻟﻁﺏ .ﻜﺎﻥ ﻜﺎﺘﺒﺎ ﻓﻲ ﺩﻴﻭﺍﻥ ﺍﻹﻨﺸﺎﺀ ﻋﻨﺩ
ﺃﺒﻲ ﺍﻟﺤﺴﻥ ﺍﻟﻤﺭﻴﻨﻲ .ﻨﺜﻴﺭ ﻓﺭﺍﺌﺩ ﺍﻟﺠﻤﺎﻥ .343-335ﺍﻹﻋﻼﻡ .214/2ﺍﻟﻨﺸﺭ .649/2ﺍﻟﻨﺒﻭﻍ ﺍﻟﻤﻐﺭﺒﻲ .227/1
-13ﻟﻡ ﺃﻗﻑ ﻋﻠﻴﻪ.
76
)(1
ﺴﻴِّﺪِ ﺃﹶﺑِﻲ ﺍﻟﹾﻘﹶﺎﺳِﻢِ ﺍﻟﹾﻐﻮﻟِﻲ ﺍﻟﹾﻔﹶﺸﺘﺎﻟِﻲِّ ،ﻓﹶﺸﺘﺎﻟﹶﺔﹶ ﻏﻤﺎﺭﺓ ،ﻭﻣﻨﻈﹸﻮﻣﺘِﻪِ ﻓِﻲ ﺍﻟﹾﺠﻤﻊِ ﺑﻴﻦ ﺍ َﻷﺣﺎﺩِﻳﺚِ ﺍﻟﻨﺒﻮِﻳﺔِ ﻭﻛﹶﻼﹶﻡِ ﺍﻷَ ِﻃﺒﺎﺀِ
ﺍﻟ
)(2 )ﺃ(
ﻓِﻲ ﺫﹶﻟِﻚ. ﺸﻴﺦِ ﺍﻟﹾﺨﻄﱠﺎﺏِ
ﻭﺍﻟﹾﺤﻜﹶﻤﺎﺀِ ﻓِﻲ ﺍﻟﻄﱠﻮﺍﻋِﲔِ ﻭﺍﻷَﻭﺑﺎﺀِ ،ﻧ ﹶﻈﻢ ﺑِﻬﺎ ﻛِﺘﺎﺏ ﺍﻟ
)(5 )ﺃ( )(4 )ﺃ( )(3
ﺹِ ﺍﻵﻱِ ﺍﻟﹾﻘﹸﺮﺁﻧِﻴﺔِ ﻛﹶﻜﹸﺘﺐِ ﺍﻟﹾﺒﻮﱐ ،ﻭ ﺍﻹِﺩﺭِﻳﺴِﻴﺔِ ،ﻭ ﻣﺎ ﻻﺑﻦِ ﻋﺒﺎﺩ ﺭ ﺣِﻤﻪ
ﺹِ ﺍﻷَﺳﻤﺎﺀِ ﺍﻟﹾﺤﺴﻨﻰ ،ﻭﺧﻮﺍ ّ
ﻭﻛﹸﺘﺐِ ﺧﻮﺍ ّ
)(7 )ﺏ( )ﺃ( )(6
ﺍﱠﻟﺘِﻲ ﺍﺧﺘﺼﺮﺕ ﺑِﻬﺎ ﻛِﺘﺎﺏ ﺍﻟ ﱠﻠﻪ ،ﻭﻛِﺘﺎﺏِ ﺍﻟﹾﻮﺍﺩِﻳﺸِﻲ ،ﻭ ﹶﻏﻴﺮِ ﺫﹶﻟِﻚ ،ﻭﻣﻨ ﻈﹸﻮﻣﺘِﻨﺎ ﻓِﻲ ﺍﻟﹾﺨﺎﻟِﻲ ﺍﻟﹾﻮﺳﻂِ ﺍﻟﹾﻤﺨ ﻤﺲِ
)ﺃ( )(8
ﺭﺣِﻤﻪ ﺍﻟ ﱠﻠﻪ ،ﻭ ﹶﻏﻴﺮِ ﺫﹶﻟِﻚ. ﺍﻟﹾﻤﺮﺟﺎﻧِﻲ
)(9 )ﺕ(
ﻏﹶﺎﺯِﻱ ، ﻭﺃﹶﺟﺰﺕ ﻟﹶﻪ - ﺃﹶﺻﻠﹶﺤﻪ ﺍﻟ ﱠﻠﻪ - ﺃﹶﻳﻀﺎﹰ ﻛﹸ ﱠﻞ ﻣﺎ ﺍﺷﺘﻤﻠﹶﺖ ﻋﻠﹶﻴﻪِ ﻓﹶﻬﺮﺳﺔﹸ ﺷﻴﺦِ ﺍﻟﹾﺠﻤﺎﻋﺔِ ،ﺍﻹِﻣﺎﻡِ ﺃﹶﺑِﻲ ﻋﺒﺪِ ﺍﻟ ﱠﻠﻪِ ﺑﻦِ
)(10
،ﻭﻓﹶﻬﺮﺳﺔﹸ ﺍﻹِﻣﺎﻡِ ،ﺷﻴﺦِ ﺍﻹِﺳﻼﹶ ﻡِ ﻭﻓﹶﻬﺮﺳﺔﹸ ﺗِﻠﹾﻤِﻴﺬِﻩِ ﺍﻹِﻣﺎﻡِ ﺍ ﻟﹾﻤﺤﺪِّﺙِ ﺃﹶﺑِﻲ ﺯﻳﺪٍ ﻋﺒﺪِ ﺍﻟ ﺮﺣﻤﺎﻥ ﺑﻦِ ﻋﻠِﻲٍّ ﺑﻦِ ﺳ ﱠﻘﻴﻦ ﺍﻟﺴﻔﹾﻴﺎﻧِﻲِّ
)(12 )ﺝ( )(11 )ﺙ(
،ﻭﻓﹶﻬﺮ ﺳﺔﹸ ﺍﻹِﻣﺎﻡِ ﺍﻷُﺳﺘـﺎﺫِ ﺍﻟﹾﻤﺸﻬﻮﺭِ ﺃﹶﺑِﻲ ﺍﻟﹾﻌﺒﺎﺱِ ﺍﻟﹾﻤﻨﺠﻮﺭِ ﺨﻨﺎ
،ﻭﻓﹶﻬﺮﺳﺔﹸ ﺷﻴﺦِ ﺷﻴِ ﺍﻟﺰﺑﻴﺮِ ﺃﹶﺑِﻲ ﺟﻌﻔﹶﺮ ﺑﻦِ
)(14 ) ﺡ()(13
، ،ﻭ ﻓﹶـﻬﺮﺳﺔﹸ ﺍﺑﻦِ ﺍﻟﹾﻘﹶﺪِﱘِ ﺍﻟﹾﻤِﻨﺘﻮﺭِﻱ
ﺕ" -ﺏ"" ،ﺝ" :ﺍﺒﻥ ﺏ" -ﺝ " :ﺍﻟﺤﺎل ﺃ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ"
ﺡ" -ﺝ" :ﺍﻟﻤﻨﺜﻭﺭﻱ ﺝ" -ﺝ " :ﺸﻴﻭﺨﻨﺎ ﺙ" -ﺏ" :ﺍﺒﻥ
-1ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ ﺍﻟﻐﻭل ﺍﻟﻔﺸﺘﺎﻟﻲ )1059ﻫـ( .ﺭﻴﺎﻀﻲ ،ﻓﻘﻴﻪ ،ﻗﺎﻀﻲ ﻓﺸﺘﺎﻟﺔ .ﻭﺃﺤﺩ ﺸﻴﻭﺥ ﻤﺤﻤﺩ ﺒﻥ ﺴﻌﻴﺩ ﺍﻟﻤﻴﺭﻏﺜﻲ .ﻟﻪ
ﺘﺂﻟﻴﻑ ﻓﻲ ﺍﻟﻬﻨﺩﺴﺔ ﻭﺍﻟﻁﺏ .ﺍﻟﺘﻘﺎﻁ ﺍﻟﺩﺭﺭ .125-124/1ﺍﻟﻨﺸﺭ .1438/4ﺍﻟﺼﻔﻭﺓ .138ﺍﻟﻨﺒﻭﻍ ﺍﻟﻤﻐﺭﺒﻲ .255/1
-2ﻟﻌﻠﻪ ﺍﻟﺤﻁﺎﺏ ﺃﺒﻭ ﺯﻜﺭﻴﺎﺀ ﻴﺤﻴﻰ ﺒﻥ ﻤﺤﻤﺩ ﺍﻟﺭﻋﻴﻨﻲ )993ﻫـ() .ﺘﻘﺩﻡ ﻓﻲ ﺍﻟﻬﺎﻤﺵ ،6ﺹ .(75ﻟﻪ :ﻋﻤﺩﺓ ﺍﻟﺩﻭﺍﻭﻴﻥ،
ﻓﻲ ﺃﺤﻜﺎﻡ ﺍﻟﻁﻭﺍﻋﻴﻥ.
-3ﺃﺤﻤﺩ ﺒﻥ ﻋﻠﻲ ﺍﻟﺒﻭﻨﻲ )622ﻫـ( .ﻤﺘﺼﻭﻑ ،ﻤﻐﺭﺒﻲ ﺍﻷﺼل .ﻟﻪ :ﺸﺭﺡ ﺍﻷﺴﻤﺎﺀ ﺍﻟﺤﺴﻨﻰ ،ﺨﻭﺍﺹ ﺍﻷﺴﻤﺎﺀ ﺍﻟﺤﺴﻨﻰ،
ﻋﻠﻡ ﺍﻟﻬﺩﻯ ﻭﺃﺴﺭﺍﺭ ﺍﻻﻫﺘﺩﺍ ...،ﺍﻨﻅﺭ :ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .1161 ،1033/2ﻤﻌﺠﻡ ﺴﺭﻜﻴﺱ .206/1ﺍﻷﻋﻼﻡ .164/1
-4ﻟﻡ ﺃﻗﻑ ﻋﻠﻴﻬﺎ.
-5ﻤﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺎﺩ )334ﻫـ( .ﻤﻘﺭﺉ ،ﻨﺤﻭﻱ .ﻟﻪ :ﺍﻟﻭﻗﻑ ﻭﺍﻻﺒﺘﺩﺍﺀ .ﺍﻨﻅﺭ :ﺍﻟﻭﺍﻓﻲ ﺒﺎﻟﻭﻓﻴﺎﺕ .162/1ﻜﺸﻑ
ﺍﻟﻅﻨﻭﻥ .1470/2
-6ﻟﻡ ﺃﻗﻑ ﻋﻠﻴﻪ.
-7ﻟﻡ ﺃﻗﻑ ﻋﻠﻴﻬﺎ.
-8ﻟﻡ ﺃﻗﻑ ﻋﻠﻴﻪ.
-9ﺍﻟﻬﺎﻤﺵ ،3ﺹ 63
-10ﺍﻟﻬﺎﻤﺵ ،4ﺹ64
-11ﺍﻟﻬﺎﻤﺵ ،7ﺹ64
-12ﺍﻟﻬﺎﻤﺵ ،5ﺹ64
-13ﺍﻟﻬﺎﻤﺵ ،6ﺹ64
-14ﻟﻡ ﺃﻗﻑ ﻋﻠﻰ ﺘﺭﺠﻤﺘﻪ.
77
)(2 )(1
ﻭﻓﹶﻬﺮﺳﺔﹸ ﺍﺑﻦِ ﻳﻌِﻴﺶ ، ﻭﻓﹶﻬﺮﺳﺔﹸ ﺍﻹِﻣﺎﻡِ ﺍﻟﹾﺤﺎ ﻓِﻆِ ﺃﹶﺑِﻲ ﺯﻳﺪٍ ﺍﻷَﺳﻴﻮ ِﻃﻲِّ ،ﻭﻓﹶﻬﺮﺳﺔﹸ ﺷﻴﺦِ ﺍﻹِﺳﻼﹶﻡِ ﺷِﻬﺎﺏِ ﺍﻟﺪِّﻳﻦِ ﺃﹶﺣﻤﺪ ﺑﻦِ ﻋﻠِﻲٍّ
)(5 )(4 )(3
ﺨﻨﺎ ﺍﻟﹾﻤﻌ ﻤﺮِ ﺃﹶﺑِﻲ ﻋﺒﺪِ ﺍﻟ ﱠﻠﻪِ ﺍﻟﹾﺠﻨﺎﻥِ ﺍﻷَﻧﺪﻟﹸﺴِﻲِّ .ﻛﹸﻞﱡ
ﺑﻦِ ﺣﺠﺮٍ ﺍﻟﹾﻌﺴﻘﹶﻼﹶﻧِﻲِّ ،ﻭﻓﹶﻬﺮﺳﺔﹸ ﺃﹶﺑِﻲ ﻋﺒﺪِ ﺍﻟ ﱠﻠﻪِ ﺍﻟﹾﻘﹶﺼﺎﺭِ ،ﻭﻓﹶﻬﺮﺳﺔﹸ ﺷﻴِ
)ﺃ(
ﺫﹶﻟِﻚ ﻣِﻤﺎ ﺣ ﺪﺛﹶﻨِﻲ ﻭﺃﹶﺟﺎﺯﻩ ﻟِﻲ ﻣﻮﻻﹶﻱ ﺃﹶﺑﻮ ﻣﺤ ﻤﺪٍ ﺍﻟﹾﺤﺴﻨِﻲ ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭ ،ﻭﺍﻟﹾﻌﻠﹶﻢ ﺍﻟﹾﻤﺸﻬﻮﺭ ،ﺳﻴِّﺪِﻱ ﻋﺒﺪ ﺍﻟ ﱠﻠﻪِ ﺑﻦ ﻋﻠِﻲٍّ ﺑﻦِ ﻃﹶﺎﻫِﺮٍ
)(6
ﺍﻟﹾﺤﺴﻨِﻲ ، ﺭﺣِﻤﻪ ﺍﻟ ﱠﻠﻪ ،ﺇِﻻﱠ ﺃﹶﺑﺎ ﻋﺒﺪِ ﺍﻟ ﱠﻠﻪِ ﺍﻟﹾﺠﻨﺎﻥﹶ ﻓﹶﻌﻨﻪ ﺑِﻼﹶ ﻭﺍﺳِﻄﹶﺔٍ.
ﻀﻪِِ ،ﺇﺫﹾ ﻻﹶ ﹸﻗﺪﺭﺓﹶ ﻷَﺧِﻴﻜﹸﻢ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ ﻟِﻤﺎ ﻋﻠِﻤﺘﻢ ﻣِﻦ ﻛِﺒﺮِ ﺍﻟﺴِّﻦِّ ،ﻭﺍﻟﹾﻤﺮ ﺽِ
ﻭﻟِﻴﺴﻤﺢ ﻟﹶﻨﺎ ﻓِﻲ ﺇِﻳﺮﺍﺩِ ﺍﻷَﺳﺎﻧِﻴﺪِ ﻟِﻤﺎ ﺫﹸﻛِﺮ ﺃﹶﻭ ﺑﻌِ
)(7 )ﺏ(
ﺸﻦِّ ،ﻭﻓِﺘﻦِ ﺍﻟﹾﻮﻗﹾﺖِ ،ﺍﱠﻟﺘِﻲ ﺃﹶﻭﺟ ﺒﺖ ﻛﹸ ﱠﻞ ﻣﻘﹾﺖٍ.
ﻟِﻠ ﺍﻟﹾﻤﻼﹶﺯِﻡِ
ﻧﺴﹶﺄﻝﹸ ﺍﻟ ﱠﻠ ﻪ ﹶﻟﻨﺎ ﻭﹶﻟﻜﹸﻢ ﺍﻟﹾﻌﺎ ِﻓﻴ ﹶﺔ ﻭﺍﻟﹾﻤﻌﺎﻓﹶﺎ ﹶﺓ ﺍﻟﹾﻜﹶﺎ ِﻣ ﹶﻠ ﹶﺔ ﻓِﻲ ﺍﻟ ِﺪّﻳ ِﻦ ﻭﺍﻟﺪﻧﻴﺎ ﻭﺍﻵ ِﺧ ﺮ ِﺓ .ﻭِﻟﻴﺴﻤﺢ ﻭِﻟﻴﺘ ﹶﻔﻀﻞ ﻋ ﹶﻠﻴﻨﺎ ِﺑ ﹶﻔﻀِ ﻞ
ﺠﻤِﻴﻞِ ،ﻓِﻲ ﺍﻟﹾﻤﻘﹶﺎ ِﻡ ﻭﺍﻟ ﺮﺣِﻴﻞِ ،ﻭﻫ ﻮ ﺣﺴﺒﻨﺎ ﻭِﻧﻌ ﻢ ﺍﻟﹾ ﻮﻛِﻴﻞ.
ﺩﻋﺎِﺋ ِﻪ ﺍﻟﺼﺎِﻟﺢِ ،ﹶﻟ ﻌ ﱠﻞ ﺍﻟ ﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ ﻳﻤﻦ ﻋ ﹶﻠﻴﻨﺎ ﺑِﺎﻟﻠﱡﻄﹾﻒِ ﺍﻟﹾ
ﺨِﺘ ﻤﻪ ﺑِﺎﻟﹾﺤﺴﻨﻰ ِﺑ ﻤِّﻨ ِﻪ ﻭ ﹶﻛ ﺮ ِﻣﻪِ ،ﺁ ِﻣﲔ،
ﻭﺇِﻥﹾ ﺳﹶﺄﻟﹾﺘﻢ ﻋ ِﻦ ﺍﻟﹾ ﻤﻮِﻟ ِﺪ ﹶﻓﻬ ﻮ ﻓِﻲ ﻋﺎ ِﻡ ﺳﺒ ﻌ ٍﺔ ﻭﹶﺃﻟﹾﻒٍ ،ﻧﺴﹶﺄﻝﹸ ﺍﻟ ﱠﻠ ﻪ ﺍﻟﹾ ﹶﻜ ِﺮ ﱘ ﹶﺃﻥﹾ ﻳ
ﲔ.
ﺏ ﺍﻟﹾﻌﺎﹶﻟ ِﻤ
ﲔ ﻳﺎ ﺭ
ﺁ ِﻣﲔ ،ﺁ ِﻣ
ﻭﻛﹸﺘِﺐ ﻓِﻲ ﻣﻨﺴ ﻠﹶﺦِ ﺷﻬﺮِ ﺭﺑِﻴﻊٍ ﺍﻟﺜﱠﺎﻧِﻲ ﻋﺎﻡ ﺛﹶﻼﹶﺛﹶﺔٍ ﻭﺛﹶﻤﺎﻧِﲔ ﻭﺃﹶﻟﹾﻒٍ .ﺭﺯ ﹶﻗﻨﺎ ﺍﻟ ﱠﻠﻪ ﺧﻴﺮﻩ ،ﻭﻭﻗﹶﺎﻧﺎ ﺿﻴﺮﻩ ،ﻣﺼﺮِّﺣﺎﹰ ﺑِﺎﻹِﺟﺎﺯﺓِ ﺍﻟﹾﻤﺬﹾ ﻛﹸﻮﺭﺓِ
) ﺝ( )ﺕ(
ﻣﺤ ﻤﺪ ﺑﻦ ﺳﻌِﻴﺪٍ ﺍﻟﹾﻤِﲑِﻏﹾﺜِﻲ ﺛﹸ ﻢ ﺍﻟﺴﻮﺳِﻲ .ﻟﹶﻄﱠﻒ ﺍﻟ ﱠﻠﻪ ﺑِﻤﻨِّﻪِ ،ﺁﻣِﲔ. ﻟِﻤﻦ ﺫﹸﻛِﺮ ،ﻣﺘﻠﹶﻔِّﻈﺎﹰ ﺑِﻬﺎ ﻋﺒﻴﺪ ﺭﺑِّﻪِ ) ﻭﺃﹶﺳِﲑ ﺫﹶﻧﺒِﻪِ (
ﻒ .ﺭ ِﺣ ﻤﻪ ﺍﻟ ﱠﻠﻪ ﺗﻌﺎﻟﹶﻰ.
ﲔ ﻭﹶﺃﻟﹾ ٍ
ﺸ ﺮ ِﻣﻦ ﺭﺑِﻴﻊِ ﺍﻟﺜﱠﺎﻧِﻲ ﺳﻨ ﹶﺔ ِﺗﺴٍ ﻊ ﻭﺛﹶﻤﺎِﻧ
ﺱ ﻋ
ﺴﺒﺖِ ﺍﻟﺴﺎ ِﺩ ِ
ﻭ ﹶﻗﺪ ﺗﻮِّ ﻓ ﻲ ﺭ ِﺣ ﻤﻪ ﺍﻟ ﱠﻠﻪ ﹶﻟﻴ ﹶﻠ ﹶﺔ ﺍﻟ
ﺙ" -ﺏ "" ،ﺝ" :ﺒﻪ ﺕ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ" ﺏ" -ﺝ" :ﺍﻟﻼﺯﻡ ﺃ" -ﺝ " :ﺒﻤﺎ
-1ﺃﺒﻭ ﺍﻟﺤﺴﻥ ﻁﺎﺭﻕ ﺒﻥ ﻤﻭﺴﻰ ﺒﻥ ﻴﻌﻴﺵ ﺍﻟﻤﺨﺯﻭﻤﻲ )549ﻫـ( .ﻋﺎﻟﻡ ﺒﺎﻟﺤﺩﻴﺙ .ﻜﺎﻥ ﺸﻴﺨﺎ ﺼﺎﻟﺤﺎ ،ﺜﻘﺔ ،ﻋﺎﻟﻲ
ﺍﻟﺭﻭﺍﻴﺔ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻟﻨﻔﺢ .987-986/2ﺸﺠﺭﺓ ﺍﻟﻨﻭﺭ .142ﻓﻬﺭﺱ ﺍﻟﻔﻬﺎﺭﺱ .1165 ،466/1ﺍﻷﻋﻼﻡ .218/3
-2ﻟﻡ ﺃﻗﻑ ﻋﻠﻰ ﺘﺭﺠﻤﺘﻪ.
-3ﺍﻟﻬﺎﻤﺵ ،9ﺹ 68
-4ﺍﻟﻬﺎﻤﺵ ،2ﺹ 64
-5ﺍﻟﻬﺎﻤﺵ ،6ﺹ 67
-6ﺍﻟﻬﺎﻤﺵ ،3ﺹ54
-7ﺍﻟﺸﻥ :ﺍﻟﻀﻌﻑ .ﺍﻟﻠﺴﺎﻥ ) ﺸﻨﻥ (
78
ﺽ ﺍﻟﺸﱡﻴﻭﺥِ [
] ﺒﻌ
)(1 )(1
ﻭﺳ ﻴِّﺪِﻱ ﻳﻮﺳﻒ ﺍﻟﻄﱠﺎﻫِﺮِﻱِّ . ﻭﻗﹶﺪ ﺑﻘِ ﻴﺖ ﺟﻤﺎﻋﺔﹲ ﺃﹸﺧﺮﻯ ﻣِﻤﻦ ﺍﻧﺘﻔﹶﻌﺖ ﺑِﻬِﻢ ﻛﹶﺎﻷُﺳﺘﺎﺫﹶﻳﻦِ ﺍﻟﹾﻔﹶﺎﺿِﻠﹶﻴﻦِ ﺳﻴِّﺪِﻱ ﺍﻟﺼﻐﲑ ﺍﳌﻌﻤﺮﻱ
)(3 )(2 )ﺃ(
ﺭﺣِﻤﻬﻤﺎ ﺍﻟ ﱠﻠﻪ .ﻓﹶﺈِﻧِّﻲ ﻗﹶﺪ ﻗﹶﺮﺃﹾﺕ ﻋﻠﹶﻴﻬِﻤﺎ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﺍﻟﹾﻌﻈِﻴﻢ ﻛﹸ ﱠﻠﻪ ﺑِﺮِﻭﺍﻳ ﺘﻲ ﻧﺎﻓِﻊٍ ﻭﺍﺑﻦِ ﻛﹶﺜِﲑٍ .
)(1 )(1 )(1
ﻭﻛﹶﺴﻴِّﺪِﻱ ﺃﹶﺑِﻲ ﺍﻟﹾﻘﹶﺎﺳِﻢِ ﺍﻟﹾﻤﺴﻜﹶﺎﻧِﻲِّ ،ﻭﺳﻴِّﺪِﻱ ﻋﻠِﻲٍّ ﺑﻦِ ﻳﺤﻴﻰ ،ﻭﺳﻴِّﺪِﻱ ﻣﺤ ﻤﺪٍ ﺑﻦِ ﺍﻟﹾﺤﺴﻦِ ،ﻭﺳﻴِّﺪِﻱ ﺍﻟﺼﻐﲑ ﺑﻦِ
)ﺏ( )(1 )(1 )(1
ﻋِ ﻄﻴﺔﹶ ،ﻭﺳﻴِّﺪِﻱ ﻣﺤ ﻤﺪٍ ﺑﻦِ ﺃﹶﺣﻤﺪ ﺍﻟﺴﻮﺳِﻲِّ ،ﻭﺳﻴِّﺪِﻱ ﻣﺤ ﻤﺪٍ ﺑﻦِ ﻋﺒﺪِ ﺍﻟ ﺮﺣﻤﺎﻥِ ،ﻭﺳﻴِّﺪِﻱ ﺃﹶﺑِﻲ ﻋﻤﺮٍﻭ ﺑﻦِ
)(4 )(1
.ﻭ ﹶﻏﻴﺮِ ﻫﺆ ﹶﻻﺀِ ﻣِ ﻤﻦ ﻟﹶﻢ ﺃﹶﺫﹾﻛﹸﺮﻩ .ﺭﺣِﻢ ﺍﻟ ﱠﻠﻪ ﺍﻟﹾﺠﻤِﻴﻊ، (( ﺻﺤِﻴﺢ ﺍﻟﹾﺒﺨﺎﺭِﻱ )) ﺍﻟﹾﺒﻜﹾﺮِﻳﻴﻦِ .ﻓﹶﻘﹶﺪ ﺳﻤِﻌﺖ ﻣِﻨﻬﻤﺎ ﻣﺤ ﻤﺪٍ
ﻭﺟﺰﺍﻫﻢ ﻋﻨﺎ ﺧﻴﺮ ﺍﻟﹾﺠﺰﺍﺀِ ،ﺁﻣِﲔ.
] ﻗﹶﺭِﻴﺤﺔﹸ ﺍﻟﹾ ﻤﺅَﻟِّﻑِ ﻭﻓِﻁﹾﻨﹶﺘﹸ ﻪ ﻓِﻲ ﺍﻟﹾﻘِﺭﺍﺀﺓِ [
ﻀﻞﹸ ﻭﺍﻟﻄﻮﻝﹸ ﹶﻗﺮِﳛﺔﹰ ﻭﻗﱠﺎﺩﺓﹰ،
ﻭﺍﻋﻠﹶﻢ ﺃﹶ ﱠﻥ ﻗِﺮﺍﺀَﺗِﻲ ﻛﹶﺎﻧﺖ ﻛﹸﻠﱡﻬﺎ ﺃﹶﻭ ﺟﻠﱡﻬﺎ ﻓﹶﺘﺤﺎﹰ ﺭﺑﺎﻧِﻴﺎﹰ .ﻓﹶﻜﹸ ﻨﺖ ﺭﺯِﻗﹾﺖ ﻭﻟِ ﱠﻠﻪِ ﺍﻟﹾﺤﻤﺪ ﻭﺍ ﻟﹾﻤِﻨﺔﹸ ﻭﺍﻟﹾﻔﹶ
)ﺕ(
ﻣﺎﺿِﻴﺔﹰ ،ﻭﻓِ ﹾﻄﻨﺔﹰ ﺫﹶﻛِﻴﺔﹰ .ﻓﹶﻜﹸﻨﺖ ﺑِﺄﹶﺩﻧﻰ ﺳﻤﺎﻉٍ ﻭﺃﹶﺩﻧﻰ ﺃﹶﺧﺬٍ ﻳﻨﻔﹶﻌﻨِﻲ ﺍﻟ ﱠﻠﻪ ﺗﻌﺎﻟﹶﻰ .ﻓﹶﻘﹶﺪ ﺃﹶﺳﻤﻊ ﺑﻌﺾ ﺍﻟﹾﻜِﺘﺎﺏِ ،ﻓﹶﻴﻔﹾﺘﺢ ﻋﻠﹶ ﻲ ﻭﻋﺰﻣﺔﹰ
ﺏ ﻛِﺘﺎﺏٍ ﻟﹶﻢ ﺃﹶﺳﻤﻌﻪ ﺃﹶﺻﻼﹰ ﹶﻏ ﻴﺮ ﺃﹶ ﱠﻥ ﺳﻤﺎﻉ
ﻓِﻲ ﺟﻤِﻴﻌِﻪِ ﻓﹶﺘﺤﺎﹰ ﻇﹶﺎﻫِﺮﺍﹰ ،ﻭﺃﹶﺑﻠﹸﻎﹸ ﻓِﻴﻪِ ﺑِﺤﻤﺪِ ﺍﻟ ﱠﻠﻪِ ﻣﺎ ﻟﹶﻢ ﻳﺒﻠﹸﻐﻪ ﻣﻦ ﺳﻤِﻌﺘﻪ ﻣِﻨﻪ .ﻭﺭ
)ﺙ(
ﺫﹶ ﻛﹶﺮﻧﺎ ﺍﻟﹾﺒﻌﺾِ ﻓِﻲ ﻛﹸﻞِّ ﻓﹶ ﻦٍّ ﺻﺎﺭ ﺑﺬﹾﺭﺍﹰ ﻟِﻠﹾﻔﹶﺘﺢِ ،ﻭﺗﺘﻤِﻴﻤﺎﹰ ﻟِﺤِﻜﹾﻤﺔِ ﺍﻟ ﱠﻠﻪِ ﻓِﻲ ﺳﻨﺔِ ﺍﻷَﺧﺬِ ﻋﻦِ ﺍﻟﹾﻤﺸﺎﺋِﺦِ ﻓِﻲ ﺍﻟﹾﻌﻠﹸﻮﻡِ ﺍﻟ ﺮﺳﻤِﻴﺔِ .ﻭﻣِﻤﺎ
ﻣﺎ ﺗﺮﻯ ﻓِﻴﻤﺎ ﻣ ﺮ ﻣِﻦِ ﻗ ﱠﻠﺔِ ﺳﻤﺎﻉِ ﺍﻟﹾﻜﹸﺘﺐِ ﻭﺍﻟﹾﻔﹸﻨﻮﻥِ ﻓﹶﻼﹶ ﻳﺴﺘﻮﺣِﺶ ﻣﻦ ﺭﺃﹶﻯ ﺫﹶﻟِﻚ ﻭﻳﻈﹸﻦ ﺃﹶ ﱠﻥ ﺍﻟﺮِّﺑﺢ ﻳﻜﹸﻮﻥﹸ ﺃﹶﺑﺪﺍﹰ ﻋﻠﹶﻰ ﻗﹶﺪﺭِ ﺍﻟﹾﻤﺎﻝِ.
ﻛﹶﻼﱠ ،ﻓﹶﻘﹶﺪ ﻳﺒﻠﹸﻎﹸ ﺍﻟﺪِّﺭﻫﻢ ﺃﹶﻟﹾﻒ ﻣِ ﺜﹾﻘﹶﺎﻝٍ ،ﻭﻣﺎ ﺫﹶﻟِﻚ ﻋﻠﹶﻰ ﺍﻟ ﱠﻠﻪِ ﺑِﻌﺰِﻳﺰٍ.
ﺙ" -ﺝ" :ﻭﻋﻤﺎ .ﻭﺒﻌﺩﻫﺎ ﻓﺭﺍﻍ ﺕ" -ﺝ " :ﻋﺯﻴﻤﺔ ﺏ" -ﺏ "" ،ﺝ" :ﺍﺒﻥ ﺃ" -ﺝ " :ﺭﺤﻤﻪ
-1ﻟﻡ ﺃﻗﻑ ﻋﻠﻰ ﺘﺭﺠﻤﺘﻪ.
-2ﺃﺒﻭ ﺭﻭﻴﻡ ﻨﺎﻓﻊ ﺒﻥ ﻋﺒﺩ ﺍﻟﺭﺤﻤﺎﻥ ﺒﻥ ﺃﺒﻲ ﻨﻌﻴﻡ ﺍﻟﻠﻴﺜﻲ )169ﻫـ( .ﻗﺎﺭﺉ ﺍﻟﻤﺩﻴﻨﺔ ﻭﺃﺤﺩ ﺍﻟﻘﺭﺍﺀ ﺍﻟﺴﺒﻌﺔ .ﻜﺎﻥ ﻤﺅﺩﺏ ﻤﺎﻟﻙ
ﺒﻥ ﺃﻨﺱ .ﻏﺎﻴﺔ ﺍﻟﻨﻬﺎﻴﺔ .334-330/2ﻤﻌﺭﻓﺔ ﺍﻟﻘﺭﺍﺀ ﺍﻟﻜﺒﺎﺭ .111-107/1ﺴﻴﺭ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ .338-336/7ﻭﻓﻴﺎﺕ
ﺍﺒﻥ ﻗﻨﻔﺫ .137ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ .369-368/5
-3ﺃﺒﻭ ﻤﻌﺒﺩ ﻋﺒﺩ ﺍﻟﻠﹼﻪ ﺒﻥ ﻜﺜﻴﺭ ﺍﻟﻤﻜﻲ )120ﻫـ( .ﻗﺎﺭﺉ ﻤﻜﺔ ،ﻭﺃﺤﺩ ﺍﻟﻘﺭﺍﺀ ﺍﻟﺴﺒﻌﺔ .ﻏﺎﻴﺔ ﺍﻟﻨﻬﺎﻴﺔ .445-443/2ﻤﻌﺭﻓﺔ
ﺍﻟﻘﺭﺍﺀ ﺍﻟﻜﺒﺎﺭ .88-86/1ﺴﻴﺭ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ .322-318/5ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ .42-41/3
-4ﺍﻟﻬﺎﻤﺵ ،1ﺹ 55
79
. ﺍﹶﻟﹾﻔﹶﺼلُ ﺍﻟﺜﱠﺎﻨِﻲ :ﻓِﻲ ﺫِﻜﹾﺭِ ﺍﻷَﺸﹾﻴﺎﺥِ ﻓِﻲ ﺍﻟﺩِّﻴﻥِ ) ﺃَﺨﹾﺫﺍﹰ ﺃَﻭ ﺍﻨﹾﺘِﻔﹶﺎﻋﺎﹰ ﺃَﻭ ﺘﹶﺒﺭﻜﺎﹰ (
)ﺃ(
] ﻤﺤﻤﺩ ﺍﺒ ﻥ ﻨﹶﺎﺼِﺭٍ ﺍﻟﺩﺭﻋِﻲ ﺍﻷَﻏﹾﻼﹶﻨِﻲ[
)ﺏ(
ﻭﺃﹸﺳﺘﺎﺫﹸﻧﺎ ﻭﺑﺮﻛﹶﺘﻨﺎ ،ﻋﻠﹶﻢ ﺍﻷَﻋﻼﹶﻡِ ،ﻭﻣِﺼﺒﺎﺡ ﺍﻟﻈﱠﻼﹶﻡِ ،ﻭﻗﹸﺪﻭﺓﹸ ﺍﻷَﻧﺎﻡِ ،ﻭﺷﻴﺦ ﺨﻨﺎ ] ﺍﻹِﻣﺎﻡ[
ﻓﹶﺄﹶ ﻭﻟﹸﻬﻢ ﻭﺃﹸﻭﻻﹶﻫﻢ ،ﺷﻴ
)ﺕ(
ﻋﻤﺮٍﻭ .ﻭﺍﺷﺘﻬِﺮ ﺑِﺎﺑﻦِ ﺍﻹِﺳﻼﹶﻡِ ،ﺃﹶﺑﻮ ﻋ ﺒﺪِ ﺍﻟ ﱠﻠﻪِ ﺳﻴِّﺪِﻱ ﻣﺤ ﻤﺪ ﺑﻦ ﻣﺤ ﻤﺪٍ ﺑﻦِ ﺃﹶﺣﻤﺪ ﺑﻦِ ﻣﺤ ﻤﺪٍ ﺑﻦِ ﺍﻟﹾﺤﺴﻴﻦِ ﺑﻦِ ﻧﺎﺻِﺮٍ ﺍﺑﻦِ
)(1
ﺸﻴﺦ ﻫﻮ ﺍﱠﻟﺬِﻱ ﺃﹶﺧﺬﹾﻧﺎ ﻋﻨﻪ
ﻧﺎﺻِﺮ ،ﻧِﺴ ﺒﺔﹰ ﺇِﻟﹶﻰ ﺟﺪِّﻩِ ﻛﹶﻤﺎ ﺗﺮﻯ ،ﺍﻟ ﺪﺭﻋِﻲ ﺛﹸ ﻢ ﺍﻷَﻏﹾﻼﹶﻧِﻲ ﺭ ﺣِﻤﻪ ﺍﻟ ﱠﻠﻪ ﺗﻌﺎﻟﹶﻰ َﻭﺭﺿِﻲ ﻋﻨﻪ .ﻭﻫﺬﹶﺍ ﺍﻟ
ﺍﻟﹾﻌﻬﺪ ﻭﺍﻟﹾﻮِﺭﺩ ،ﻭِﺇﻟﹶﻴﻪِ ﻧﻨﺘﺴِﺐ .ﻭﻛﹸﻞﱡ ﻣﻦ ﻳﺬﹾﻛﹶﺮ ﺳِﻮﺍﻩ ﻓﹶﺈِﻧﻪ ﻋﻠﹶﻰ ﻃﹶﺮِﻳﻖِ ﺍﻧﺘِﻔﹶﺎﻉٍ ﻣﺎ.
ﻭﻛﹶﺎﻥﹶ ﺭﺣِﻤﻪ ﺍﻟ ﱠﻠﻪ ﻣﺸﺎﺭِﻛﺎﹰ ﻓِﻲ ﻓﹸﻨﻮ ﻥٍ ﻣِ ﻦ ﺍﻟﹾﻌِﻠﹾﻢِ ﻛﹶﺎﻟﹾﻔِﻘﹾﻪِ ،ﻭﺍﻟﹾﻌﺮﺑِﻴﺔِ ،ﻭﺍﻟﹾﻜﹶﻼﹶﻡِ ،ﻭﺍﻟﺘﻔﹾﺴِﲑِ ،ﻭﺍﻟﹾﺤﺪِﻳﺚِ ،ﻭﺍﻟﺘﺼﻮﻑِ ،ﻋﺎﺑِﺪﺍﹰ،
ﻧﺎﺳِﻜﺎﹰ ،ﻭﺭِﻋﺎﹰ ،ﺯﻫِﺪﺍﹰ ،ﻋﺎِﺭﻓﺎﹰ ،ﻗﹶﺎﺋِﻤﺎﹰ ﺑِﺎﻟﻄﱠﺮِﻳﻘﹶﺔِ ،ﺷﺎﺭِﺑﺎﹰ ﻣِﻦ ﻋﻴﻦِ ﺍﻟﹾﺤﻘِﻴﻘﹶﺔِ .ﻭﻛﹶﺎﻥﹶ ﺭﺣِﻤﻪ ﺍﻟ ﱠﻠﻪ ﻣﻊِ ﺇﻛﹾﺒﺎﺑِﻪِ ﻋﻠﹶﻰ ﻋﻠﹸﻮﻡِ ﺍﻟﹾﻘﹶﻮﻡِ،
ﺨﻞﱡ ﺑِﺎﻟﹾﻌِﻠﹾﻢِ ﺍﻟﻈﱠﺎﻫِﺮِ ﺗﺪﺭِﻳﺴﺎﹰ ﻭﺗﺄﹾﻟِﻴﻔﺎﹰ ﻭﺗﻘﹾﻴِﻴﺪﺍﹰ ﻭﺿﺒﻄﺎﹰ ،ﻓﹶﻨﻔﹶﻊ ﺍﻟ ﱠﻠﻪ ﺑِﻪِ ﺍﻟﹾﻔﹶﺮِﻳﻘﹶﻴﻦِ ،ﻭﻧ ﻮﺭ ﺑِﻪِ ﺍﻟﹾﺠﺎﻧِﺒﻴﻦِ.
ﻭﺍﻧﺘِﻬﺎﺟِﻪِ ﻣﻨﻬﺞ ﺍﻟﻄﱠﺮِﻳﻘﹶﺔِ ﻻﹶ ﻳِ
ﺨﻠﹶﻒ ﻛﹶﻤﺎ ﺃﹶﺷﺮﻧﺎ ﺇِﻟﹶﻰ ﻫﺬﹶﺍ ﺍﻟﹾﻤﻌﻨﻰ ﻓِﻲ ﺍﻟﹾﻘﹶﺼِﻴﺪﺓِ ﺍﻟﺪﺍﻟِﻴﺔِ ﺣﻴﺚﹸ ﻧﻘﹸﻮﻝﹸ ﺧِﻄﹶﺎﺑﺎﹰ ﻟﹶﻪ:
ﻭﺻﺤِ ﺒﻪ ﺍﻟﻨﺎﺱ ﻏﹶﺮﺑﺎﹰ ﻭﺷﺮﻗﺎﹰ .ﻓﹶﺎﻧﺘﻔﹶﻊ ﺑِﻪِ ﺍﻟﹾ
ﺑِﺠِﻼﹶﺀِ ﻣﺤﻞٍ ﻣِﻠﹾﻜﹶـﻮﺍ ﻛِﺐِ ﺃﹶﺳـﻌﺪِ -1ﻭ ﹶﻃﻠﹶﻌﺖ ﻓِﻲ ﻓﹶﻠﹶﻚِ ﺍﻟﹾﻬِﺪﺍﻳﺔِ ﻭﺍﻟﺘﻘﹶـﻰ
)ﺙ(
ﺴﺤﺎ ﻭﺍﻟﹾﻐـﺮﻗﹶـ ِﺪ
ﻭﺍﻟﹾ ِﻌﻠﹾ ِﻢ ﻻﹶ ﺑ ﹶﻘﻊ ﺍﻟ ﻋﻤِﻴﻢٍ ﻏﹶﺎﺋِﺚٍ ﺑﻘﹶﻊ ﺍﻟﻨﻬﻰ -2ﺑِﺠﺬﹰﻯ
)( 2 )ﺝ(
ﻣﺘـﺸﺎﺋِﻢٍ ﻣﺘ ﻜﹶـﻮِّﻑٍ ﻣﺘﺒﻐـﺬِﺩِ -3ﺑِﻤﻐـﺮِّﺏٍ ﻭﻣﺸـﺮِّﻕٍ ﻣﺘـﻴـﻤِّﻦٍ
ﲑﺓٍ ﻧﻮﺭﺍﻧِﻴﺔٍ
ﻗﹶﺎﺋِﻤﺎﹰ ﺑِﺎﻟﺘﻌﻠِﻴﻢِ ﻭﺑِﺎﻟﺘﺮﺑِﻴﺔِ ﻟِﻠﹾﻤﺮِﻳﺪِﻳﻦ ﺑِﻘﹶﻮﻟِﻪِ ﻭﻓِﻌﻠِﻪِ ،ﻭﺍﻟﺘﺮﻗِﻴﺔِ ﺑِﻬِ ﻤﺘِﻪِ ﻋﻦ ﻫِ ﻤﺔٍ ﻋﻠِﻴﺔٍ ،ﻭﺣﺎﻟﹶﺔٍ ﻣﺮﺿِﻴﺔٍ ،ﻭﻋِﻠﹾﻢٍ ﺻﺤِﻴﺢٍ ،ﻭﺑﺼِ
)ﺡ(
ﺍﻟﻨﻘﺐِ .ﻭﻗﹶﺪ ﻛﹸ ﻨﺖ، ﻣﻊ ﺍﻟﺘﻤﻜِﲔِ ﻭﺍﻟﺮﺳﻮﺥِ .ﻓﹶﻜﹶﺎﻥﹶ ِﺇﺫﹶﺍ ﺗﻜﹶ ﱠﻠﻢ ﺍﻧﺘﻘﹶﺶ ﻛﹶﻼﹶﻣﻪ ﻓِﻲ ﺍﻟﹾﻘﹶﻠﹾﺐِ ،ﻭِﺇﺫﹶﺍ ﻭﻋﻆﹶ ﻭﺿﻊ ﺍﻟﹾﻬﻨﺎﺀَ ﻣﻮﺍﺿِﻊ
ﺴﻔﹶﺮ ﺇِﻟﹶﻰ ﻧﺎﺣِﻴﺔِ ﺍﻟﹾ ﻐﺮﺏِ ،ﻭﻛﹸﻨﺖِ ﺇﺫﹾ ﺫﹶﺍﻙ ﺃﹸﻋﺎﺷِﺮ ﺍﻟ ﱠﻄﻠﹶﺒﺔﹶ ﻭﻻﹶ ﻧﺨﻠﹸﻮ ﻋِﻨﺪ ﺍﻻﺟﺘِﻤﺎﻉِ ﻋﻤﺎ ﻫﻮ ﺍﻟﹾﻌﺎﺩﺓﹸ
ﺑﻌﺪ ﺃﹶﻥﹾ ﺻﺤِﺒﺘﻪ ،ﺃﹶﺟﻤﻌﺖ ﺍﻟ
) ﺥ(
ﻭﺍﻟﹾﻬﺬﹶﺭِ .ﻓﹶﻠﹶﻤﺎ ﻭ ﺩﻋﻨِﻲ ﻗﹶﺎﻝﹶ :ﻋﻠﹶﻴﻚ ﺑِﺎﻟﹾﻌﺰﻟﹶﺔِ ﻋﻦِ ﺍﻟﹾﺨﻠﹾﻖِ ﻣﺎ ﺍﺳﺘﻄﹶﻌﺖ ،ﻭﺃﹶﺷﺎﺡ ﺑِﻮﺟﻬِﻪِ .ﻓﹶﻠﹶﻢ ﻳﺰﻝﹾ ﻛﹶﻼﹶﻣﻪ ﺑﻴﻦ ﻣِﻦ ﻛﹶﺜﹾﺮﺓِ ﺍﻟ ﱠﻠﻐﻮِ
ﻋﻴﻨ ﻲ.
ﺕ" -ﺏ " :ﺒﻥ ﺏ -ﺯﻴﺎﺩﺓ ﻤﻥ "ﺝ" ﺃ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ"
ﺡ" -ﺝ" :ﻤﻭﻀﻊ ﺝ" -ﺝ " :ﻤﺘﻭﻜﻑ ﺙ" -ﺝ " :ﻭﺒﺠﺫﻯ
ﺥ" -ﺝ " :ﺍﻟﻠﻬﻭ
-1ﺘﻘﺩﻤﺕ ﺘﺭﺠﻤﺘﻪ ﻓﻲ ﺹ .60
-2ﻨﻴل ﺍﻷﻤﺎﻨﻲ ) ﺸﺭﺡ ﻟﻠﺩﺍﻟﻴﺔ ( .81-80ﻤﻭﺴﻭﻋﺔ ﺃﻋﻼﻡ ﺍﻟﻤﻐﺭﺏ ) ﻨﺸﺭ ﺍﻟﻤﺜﺎﻨﻲ ( .1583/4
-ﺍﻟﺠِﻼﺀ :ﺍﻟﺼﻘل /ﺍﻟﻤﺤل :ﺍﻟﺠﺩﺏ /ﺍﻟﺠﺫﻯ :ﺍﻟﻤﻁﺭ ﺍﻟﻌﺎﻡ /ﺍﻟﻨﻬﻰ :ﺍﻟﻌﻘل /ﺍﻟﺴﺤﺎ ﻭﺍﻟﻐﺭﻗﺩ :ﻨﻭﻋﺎﻥ ﻤﻥ ﺍﻟﺸﺠﺭ /ﺘﻴﻤﻥ:
ﺃﺘﻰ ﺍﻟﻴﻤﻥ /ﺘﺸﺎﺀﻡ :ﺃﺘﻰ ﺍﻟﺸﺎﻡ /ﺘﻜﻭﻑ :ﺍﻨﺘﺴﺏ ﺇﻟﻰ ﺍﻟﻜﻭﻓﺔ ﺃﻭ ﺘﺸﺒﻪ ﺒﻬﻡ /ﺘﺒﻐﺫﺩ :ﺍﻨﺘﺴﺏ ﺇﻟﻰ ﺒﻐﺩﺍﺩ ﺃﻭ ﺘﺸﺒﻪ ﺒﻬﻡ .ﻭﺩﺍل
ﺒﻐﺩﺍﺩ ﺘﻌﺠﻡ ﻭﺘﻬﻤل.
80
)(1
ﺸﻬﻮﺍﺕِ ،ﻭﺩﺧﻠﹾﺖ ﻣﺪﺍﺧِﻞﹶ
ﺨﻠﹾﻄﹶﺔﹸ ،ﺛﹸ ﻢ ﻭﻗﹶﻌﺖ ﻓِﻲ ﻣﻬﺎﻭِﻱ ﺍﻟ
ﺗﺰ ﻭﺟﺖ ،ﻓﹶﺎﻧﻘﹶ ﹶﻄﻌﺖ ﻋﻨِّﻲ ﺗِﻠﹾﻚ ﺍﻟﹾ ِ ﻓﹶﻠﹶﻤﺎ ﺑﻠﹶﻐﺖ ﺍﻟﺰﺍﻭِﻳﺔﹶ ﺍﻟﹾﺒﻜﹾﺮِﻳﺔﹶ
ﺍﻟﻨِّﺴﺎﺀِ ﻓﹶﺮﺟﻌﺖ ﺇِﻟﹶﻴﻪِ ﻣ ﺮﺓﹰ ﺃﹸﺧﺮﻯ ﺯﺍﺋِﺮﺍﹰ .ﻓﹶﺤِﲔ ﺟﻠﹶﺴﺖِ ﺇﻟﹶﻴﻪِ ،ﻗﹶﺎﻝﹶ :ﻋﻠﹶﻴﻚ ﺑِﻤﺨﺎﻟﹶﻔﹶﺔِ ﺍﻟﻨﻔﹾﺲِ .ﻭﺟﻌﻞﹶ ﻳﻼﹶﺣِﻈﹸﻨِﻲ ﻭﻛﹶﺄﹶﻧﻪ ﻳﻘﹸﻮﻝﹸ :ﺇِﻧﻚ
ﻓﹶﻌﻠﹾﺖ ﻭﻓﹶﻌﻠﹾﺖ .ﻭﺃﹶﺩﺭﻛﹶﻨِﻲ ﺧﺠﻞﹲ ﻋﻈِﻴﻢ.
) ﺃ( )(2
ﻭﺣﻜﹶﻰ ﻟِﻲ ﻋﻦ ﺃﹸﺳﺘﺎﺫِﻩِ ﺳﻴِّﺪِﻱ ﻋ ﺒﺪِ ﺍﻟ ﱠﻠﻪِ ﺑﻦِ ﺣﺴﻴﻦ ،ﺭﺣِﻤﻪ ﺍﻟ ﱠﻠﻪ ،ﺃﹶﻧﻪ ﻛﹶﺎﻥﹶ ﻳﻘﹸﻮﻝﹸ ﻟِﻠﹾﻔﹸﻘﹶﺮﺍﺀِ )):ﺇِﺫﹶﺍ ﻃﹶﺎﻟﹶﺒﺖ ﺃﹶﺣﺪﺍﹰ ﻣِﻨﻜﹸﻢ ﻧﻔﹾﺴﻪ
)(3 )ﺕ( )ﺏ(
. (( ﺇِﻟﹶﻰ ﻣﺎ ﺗﺤِﺐ ﻼ ﻳﻌﻮِّﺩﻫﺎ ﺍﻟﹾﻤﺴﺎﺭﻋﺔﹶ
ﺳﺎﻋﺔﹰ ،ﻻﹶ ﻷَ ﱠﻥ ﻓِﻲ ﺷﺮﺏِ ﺍﻟﹾﻤﺎﺀِ ﺣﺮﺟﺎﹰ ،ﻭﻟﹶﻜِﻦ ﻟِﺌﹶ ﱠ ﺑِﺸﺮﺏِ ﺍﻟﹾﻤﺎﺀِ ﻓﹶﻠﹾ ﻴﻤِ ﻄﻠﹾﻬﺎ
)ﺙ(
ﻳﺰﻝﹾ ﻛﹶﻼﹶﻣﻪ ﻫﺬﹶﺍ ﺃﹶﻳﻀﺎﹰ ﻗﹶﺎﺋِﻤﺎﹰ ﺑﻴﻦ ﻋﻴﻨ ﻲ .ﻭ ﹶﻗﺪ ﻭﻗﹶﻊ ﺩﻭﺍ ﺅﻩ ﻓِﻲ ﺍﻟﹾﻤﻮﺿِﻌﻴﻦِ ﻋﻠﹶﻰ ﺍﻟﺪﺍﺀِ ﺍﻟﹾﻌﺎﺭِﺽِ ﻓِﻲ ﺍﻟﹾﻮﻗﹾﺖِ ﻣِﻦ ﹶﻏﻴﺮِ ﻓﹶﻠﹶﻢ
ﺗﻌﺮﺽٍ ﻣِﻨﻪ ﻟِﻤﺎ ﻋﺮﺽ ،ﻭﻻﹶ ﺗﻌﺮِﻳﺞٍ ﻋﻠﹶﻰ ﻣﻮﺍﻃِﻦِ ﺍﻟﹾﻔِﺮﺍﺳﺔِ ﻭﺍﻟﹾﻜﹶﺸﻒِ .ﻓﹶﹶﺄﻛﹾﺜﹶﺮ ﻣِﻤﺎ ﻳﻠﹶﻮِّﺡ ﺇِﻟﹶﻴﻪِ ﺫِﻛﹾﺮ ﺍﻟ ﺪﻭﺍﺀِ ﺍﱠﻟﺬِﻱ ﻻﹶﺑ ﺪ ﻣِﻨﻪ.
ﻭﻣِﻦ ﻋﺠِﻴﺐِ ﻣﺎ ﺍﺗﻔﹶﻖ ﻟِﻲ ﻣﻌﻪ ﻓِﻲ ﻫﺬﹶﺍ ﺍﻟﹾﻤﻌﻨﻰ ﺃﹶﻥﹾ ﺳﺎﻓﹶﺮﺕِ ﺇﻟﹶﻴﻪِ ﻣ ﺮﺓﹰ ﺯﺍﺋِﺮﺍﹰ .ﻓﹶﺤِﲔ ﺭ ﺣﺖ ﻗِﻴﻞﹶ ﻟِﻲ :ﺇِ ﱠﻥ ﻋِﻨﺪﻫﻢ ﺍﻟﹾﻌﻘِﻴﻘﹶﺔﹶ ﺍﻟ ﱠﻠﻴﻠﹶﺔﹶ ﻋﻠﹶﻰ
)ﺝ(
ﻓﹸﻼﹶﻧﺔٍ ﺑِﻨﺖِ ﻓﹸﻼﹶﻥٍ ،ﻷَﻣﺔٍ ﻣِﻦ ﺇِﻣﺎﺀِ ﺍﻟ ﺰﺍﻭِﻳﺔِ .ﻭﺃﹶﺑﻮﻫﺎ ﻣِﻦ ﺃﹶﻛﹶﺎﺑِﺮِ ﻋﺒِﻴﺪِﻫﺎ .ﻓﹶﻘﹸﻠﹾﺖ ﻓِﻲ ﻧﻔﹾﺴِﻲ :ﺳﺒﺤﺎﻥﹶ ﺍﻟ ﱠﻠﻪِ، ﺸﻴﺦِ ﻣِﻦ
ﻣﻮﻟﹸﻮﺩٍ ﻭﻟِﺪ ﻟِﻠ
)ﺝ(
ﺸﻴﺦ ﺳﻴِّﺪِﻱ ﺃﹶﺣﻤﺪ ﺑﻦ
ﺸﻴﺦ ﺇِﻟﹶﻰ ﺍﻻﺳﺘِﻤﺘﺎﻉِ ﺑِﻬﺬِﻩِ ﺍﻷَﻣﺔِ ،ﻭِﺇﻧﻤﺎ ﻫِ ﻲ ﺣﺒﺲ ﻭﻻﹶ ﻣِﻠﹾﻚ ﻟﹶﻪ ﻓِﻴﻬﺎ .ﻭﺫﹶﻟِﻚ ﺃﹶ ﱠﻥ ﺍﻟ
ﺻﻞﹶ ﺍﻟ
ﻛﹶﻴﻒ ﺗﻮ
)ﺡ( )(4
ﺍﻟﺰﺍﻭِﻳﺔِ .ﻓﹶﺄﹶﺷﻜﹶﻞﹶ ﻋﻠﹶ ﻲ ﻫﺬﹶﺍ ﺍﻷَﻣﺮ. ﺭﺣِﻤﻪ ﺍﻟ ﱠﻠﻪ ﻫﻮ ﺣﺒﺲ ﺃﹸﻭﻟﹶﺌِﻚ ﺍﻟﹾﻌﺒِﻴﺪ ﻟِﺨِﺪﻣﺔِ ﺇِﺑﺮﺍﻫِﻴﻢ
ﺸﻴﺦِ ﺃﹶ ﻥﹾ ﻳﺘﻮ ﺳﻊ ﻓِﻴﻬﺎ ﺑِﺎﻟﺘﺰﻭﺝِ ﻫﻮ
ﺸﻴﺦِ ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭِ .ﻓﹶﻜﹶﻴﻒ ﺗﺄﹶﺗﻰ ﻟِﻠ
ﺛﹸ ﻢ ﺇِﻧﻪ ﺧ ﹶﻄﺮِ ﻟِﻲ ﺃﹶﻳﻀﺎﹰ ﺃﹶ ﱠﻥ ﺃﹶﻣﻼﹶﻙ ﺍﻟﺰﺍﻭِﻳﺔِ ﺣﺒﺲ ﻣِﻦ ﺍﻟ
)ﺥ(
ﺸﻴﺦ ﻋﺎﻟِﻢ .ﻓﹶﻴﻜﹸﻮﻥﹸ ﻟﹶﻪ ﻣﺪﺧﻞﹲ ﻓِﻲ ﺫﹶﻟِﻚ
ﺗﻜﹸﻮﻥﹸ ﻣِﻦ ﹶﻗﺒِﻴﻞِ ﺍﻟﹾﻤﺼﺎﻟِﺢِ ﺍﻟﹾﻌﺎ ﻣﺔِ ،ﻭﺍﻟ ﻭﺃﹶﻭ ﹶﻻﺩﻩ .ﻭﻟﹶﺌِﻦ ﻛﹶﺎ ﻥﹶ ﻓِﻴﻬﺎ ﻭﺟﻪ ﺑِﺄﹶ ﻥﹾ ﻳﻘﹶﺎﻝﹶ :ﺇِﻧﻬﺎ
)ﺩ(
ﻀﻴِّﻘﹶﺔﹶ ،ﻭﻻﹶ ﻳﺴﻠﹸﻚ ﺇِﻻﱠ ﺍﻟﹾﻮﺭﻉ ﺍﻟﺘﺎ ﻡ .ﺛﹸ ﻢ ﹸﻗﻠﹾﺖ :ﻭﻛﹶﻴﻒ ﺣﺞ ﻫﻮ ﻭﺃﹶﻭ ﹶﻻﺩﻩ ﻣِ ﻦ ﺫﹶﻟِﻚ،
ﻳﺮﺿﻰ ﺃﹶﻥﹾ ﻳﺴﻠﹸﻚ ﻫﺬِﻩِ ﺍﻟﹾﻤﺪﺍﺧِﻞﹶ ﺍﻟ ﻻﹶ
ﺞِ ﺑِﺎﻋﺘِﺒﺎﺭِﻫﺎ ِﺇﺫﹾ ﻻﹶ ﻣِﻠﹾﻚ ﻟﹶﻬﻢ ﻓِﻴﻬﺎ.
ﻭﻫِﻲ ﺇِﻧﻤﺎ ﻫِﻲ ﻭﻗﹾﻒ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺴﺎﻛِﲔِ ﻟِﻴﺄﹾﻛﹸﻠﹸﻮﺍ ﻣِ ﻨﻬﺎ ﻓِﻲ ﻣﻮﺿِﻌِﻬﺎ ﻣﻊ ﺃﹶﻧﻬﻢ ﻻﹶ ﻳﺨﺎﻃﺒﻮﻥﹶ ﺑِﺎﻟﹾﺤّ
ﻓﹶﺄﹶﺷﻜﹶﻠﹶﺖ ﻋﻠﹶ ﻲ ﻫﺬِﻩِ ﺍﻟﹾﻤﺴﺎﺋِﻞﹸ ﺍﻟﱠﺜﻼﹶﺙﹸ.
ﺙ" -ﺝ" :ﻭﻟﻡ ﺕ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺏ" ﺏ" -ﺏ " :ﻓﻠﻴﻤﺎﻁﻠﻬﺎ ﺃ" -ﺝ " :ﻁﻠﺒﺕ
ﺩ" -ﺝ " :ﻟﻤﺎ ﺥ" -ﺝ" :ﻭﺠﻪ ﺒﺄﻨﻬﺎ ﺡ" -ﺝ" :ﻋﻠﻰ ﺝ" -ﺏ" :ﺍﺒﻥ
-1ﺍﻟﻬﺎﻤﺵ ،1ﺹ 63
-2ﺃﺒﻭ ﻤﺤﻤﺩ ﻋﺒﺩ ﺍﻟﻠﹼﻪ ﺒﻥ ﺤﺴﻴﻥ ﺍﻟﺘﻤﺠﺭﻭﺘﻲ )1045ﻫـ( .ﻴﻌﺭﻑ ﺒﺎﻟﺭﻗﻲ ﻭﺒﺎﻟﻘﺒﺎﺏ .ﻤﻥ ﺃﻜﺎﺒﺭ ﺼﻠﺤﺎﺀ ﺩﺭﻋﺔ ،ﻭﺸﻴﻭﺥ
ﺍﻟﺯﺍﻭﻴﺔ ﺍﻟﻨﺎﺼﺭﻴﺔ .ﺍﻟﺩﺭﺭ ﺍﻟﻤﺭﺼﻌﺔ .213-211ﺍﻟﺘﻘﺎﻁ ﺍﻟﺩﺭﺭ .102/1ﻤﻭﺴﻭﻋﺔ ﺃﻋﻼﻡ ﺍﻟﻤﻐﺭﺏ .1329-1328/3
ﺍﻟﺼﻔﻭﺓ .70
-3ﺍﻟﺩﺭﺭ ﺍﻟﻤﺭﺼﻌﺔ .211
-4ﺃﺤﻤﺩ ﺒﻥ ﺇﺒﺭﺍﻫﻴﻡ ﺍﻟﺩﺭﻋﻲ )1052ﻫـ( .ﺃﺤﺩ ﻤﺘﺼﻭﻓﺔ ﺍﻟﺯﺍﻭﻴﺔ ﺍﻟﻨﺎﺼﺭﻴﺔ .ﺃﺨﺫ ﻋﻥ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺤﺴﻴﻥ ﺍﻟﺩﺭﻋﻲ.
ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻟﺘﻘﺎﻁ ﺍﻟﺩﺭﺭ .117-116/1ﻓﻬﺭﺱ ﺍﻟﺤﺴﻴﻥ ﺍﺒﻥ ﻨﺎﺼﺭ ﺍﻟﺩﺭﻋﻲ ) ﺨﻊ 506ﺝ (.
ﻓﹶﻠﹶﻢ ﺃﹶﻟﹾﺒﺚﹾ ﺇِﻻﱠ ﻟﹶﻴﻠﹶﺔﹰ ﺃﹶﻭ ﻟﹶﻴﻠﹶﺘﻴﻦِ ﺣﺘﻰ ﺃﹶﺟﺎﺑﻨِﻲ ﻋﻨﻬﺎ ﺟﻤِﻴﻌﺎﹰ ﻓِﻲ ﻣ ﺠﻠِﺲٍ ﻭﺍﺣِﺪٍ .ﻭﺫﹶﻟِﻚ ﺃﹶﻧِّﻲ ﺍﺟﺘﻤﻌﺖ ﺑِﻪِ ﻓِﻲ ﺧﻠﹾﻮﺓٍ ﻣِﻦ ﺍﻟﺪﺍﺭِ،
ﻂ .ﻭﺟﻌﻞﹶ ﻳﺤﺪِّﺛﹸﻨِﻲ ﻋﻦ ﺗﺰﻭﺟِﻪِ ﻭ ﺳﺎﺋِﺮِ ﺃﹶﺣﻮﺍﻟِﻪِ ﺛﹸ ﻢ
ﻓﹶﺠﻌﻠﹾﺖ ﺃﹶﺗﻀ ﺮﻉِ ﺇﻟﹶﻴﻪِ ﻭﺃﹶ ﹾﻃﻠﹸﺐ ﻋﻠﹶﻰ ﺍﻟﹾﻌﺎﺩﺓِ .ﻓﹶﺎﻧﺒﺴﻂﹶ ﺇِﻟﹶ ﻲ ﺍﻧﺒِﺴﺎﻃﺎﹰ ﻟﹶﻢ ﺃﹶﻋﻬﺪﻩ ﻗﹶ ﱡ
ﺸﺮﻧِﻲ ،ﻓﹶﻘﹶﺎﻝﹶ )):ﺳﻴﺼﻠِﺢ ﺍﻟ ﱠﻠﻪ
ﺫﹶﻛﹶﺮ ﻣﺎ ﺃﹶﻧﻌﻢ ﺍﻟ ﱠﻠﻪ ﺑِﻪِ ﻋﻠﹶﻴﻪِ ﻣِﻦ ﺍﻷَﺯﻭﺍﺝِ ﻭﺍﻷَﻭ ﹶﻻﺩِ ﻭﺍﻷَﺣﻮﺍﻝِ ﺍﻟﹾﻤﺴﺘﻘِﻴﻤﺔِ ﻓِﻲ ﺍﻟﺪِّﻳﻦِ ﻭﺍﻟﺪﻧﻴﺎ .ﺛﹸ ﻢ ﺑ
81
)ﺃ (
ﻟﹶﻚ ﺫﹶﻟِﻚ ﻛﹸ ﱠﻠﻪ ﺃﹶﻭ ﺳﻴﻌﻄِﻴﻜﹶﻪ ﻷَﻧﻪ ﺃﹶﺻﻠﹶﺤﻪ ﻟِﻲ ﺃﹶﻭ ﻷَﻧﻪ ﺃﹶﻋﻄﹶﺎﻧِﻴﻪِ (( .ﻓﹶﺴ ﺮﻧِﻲ ﺫﹶﻟِﻚ ﻭﻓﹶﻬِﻤﺖ ﻣِﻦ ﺍﻟﺘﻌﻠِﻴﻞِ ﺇِﺷﺎﺭﺓﹰ ﺇِﻟﹶﻰ ﺇِﺭﺙٍ ﻣﻌﻨﻮِﻱٍّ
ﻟِﻠﹾﺤﺎﻟﹶﺔِ ﻛﹸﻠِّﻬﺎ .ﻧﺴﹶﺄ ﻝﹸ ﺍﻟ ﱠﻠﻪ ﺗﻌﺎﻟﹶﻰ ﺃﹶﻥﹾ ﻳﺤﻘِّﻖ ﺫﹶﻟِﻚ.
)ﺏ(
ﻋﻠﹶﻰ ﺍﻷَﻣﺮِ ،ﻓﹶﻘﹶﺎﻝﹶ )):ﻫﺬﹶﺍ ﺇِﻧﻤﺎ ﻫﻮ ﺭﺟﺎﺀٌ ﻣِﻨﺎ (( .ﻭﺫﹶﻟِﻚ ﺩﺃﹾﺑﻪ ﻓِﻲ ﻱ ﻓِﻲ ﺫﹶﻟِﻚ ﹶﻏﺒﺮ
ﺛﹸ ﻢ ﻟﹶﻤﺎ ﺭﺁﻧِﻲ ﻓﹶﻬِﻤﺖ ﻋﻨﻪ ﺍﻟﹾﻮﻋﺪ ﺍﻹِﺧﺒﺎﺭِ
)ﺕ(
ﺃﹶﻟﹶ ﻢ ﺑِﺤﺪِﻳﺚِ ﺍﻟﹾﻤﺴﺎﺋِﻞِ ﻣِﻦ ﹶﻏﻴﺮِ ﺃﹶﻥﹾ ﺃﹶﺳﺘﻄﹾﻌِﻤﻪ ﺣﺪِﻳﺜﹶﻬﺎ ،ﻭﻻﹶ ﺃﹶﻥﹾ ﻳﺸِﲑ ﺇِﻟﹶ ﻲ ﻓِﻴﻤﺎ ﻭﻗﹶﻊ ﺍﻟﺘﺴﺘﺮِ ﻭﺍﻟﺘﹶﺄﺩﺏِ ﺭﺿِﻲ ﺍﻟ ﱠﻠﻪ ﻋﻨﻪ .ﺛﹸ ﻢ ﺇِﻧﻪ
ﻓِﻲ ﻧﻔﹾﺴِﻲ ،ﺑﻞﹾ ﻋﻠﹶﻰ ﺳﺒِﻴﻞِ ﺍﻟﹾﺘﺤ ﺪﺙِ ﻋﻠﹶﻰ ﻏﹶﺎﻳﺔِ ﺍﻟﺘﺜﹶﺒﺖِ.
)ﺝ( )ﺙ(
ﻃﹶﻴِّﺐٍ .ﻓﹶﺎﺷﺘﺮﻳﺖ ﺑِﻬﺎ ﹶﻏﻨﻤﺎﹰ ] ﺃﹶﺑِﻴﻬﺎ [ ﻓﹶﻘﹶﺎﻝﹶ :ﻭﻛﹸﻨﺖ ﺍﺳﺘﺴ ﻠﹶﻔﹾﺖ ﻣِﻦ ﺇِﺣﺪﻯ ﻧِﺴﺎﺋِﻲ ﺩﺭﺍﻫِﻢ ﺣﺼﻠﹶﺖ ﻟﹶﻬﺎ ﻣِﻦ ﻣِﲑﺍﺙٍ ﻣِﻦ
ﻭ ﹸﻗ ﻠﹾﺖ :ﺇِﻥﹾ ﻧﺘﺠﺖ ﻓﹶﻌﺴﻰ ﺃﹶﻥﹾ ﻳﺤﺞ ﺍﻹِﻧﺴﺎﻥﹸ ﺑِﻬﺎ .ﻓﹶﻘﹶﺎﻝﹶ :ﻓﹶﺪﻓﹶﻌﻨﺎﻫﺎ ﺇِﻟﹶﻰ ﺍﻟﻀﺒِﻴﻌﺔ -ﻭﻫﻮ ﻣﻮﺿِﻊ ﺗﺤﺖ ﺩﺭﻋﺔﹶ -ﻓﹶﹶﺄﺻﻠﹶﺤﻬﺎ ﺍﻟﻠﱠﻪُ،
)(1 )ﺕ(
ﺑِﺴﻮﻡٍ ،ﻭﻛﹶﺎﻥﹶ ﺍﻟﹾﻜﹶﺒﺶ ﻣِﻦ ﹶﻏ ﻨﻤِﻨﺎ ﻳﺒﺎﻉ ﺑِﺄﹶﺭﺑﻌﺔِ ﺩﻧﺎﻧِﲑ .ﻗﹶﺎﻝﹶ :ﻭﻛﹶﺎﻧﺖ ﺍﻟﹾﺨ ﱠﻠﺔﹸ ،ﻭﻫِﻲ ﻣﻮﺿِﻊ ﺣﺘﻰ ﻛﹶﺎﻧﺖ ﻏﹶﻨﻢ ﺍﻟﻨﺎﺱِ ﺗﺒﺎﻉ
ﺃﹶﺳﻔﹶﻞﹶ ﺩﺭﻋﺔﹶ ،ﳏﺮﺛﹶﺔﹰ ﻛﹶﺮِﳝﺔﹰ.
ﻥ (( .ﻗﹶﺎﻝﹶ :ﻭﻛﹶﺎﻧﺖ
ﺏ ﺨﻠﺘﻴﻥ ،ﻤﺎ ﺍﻨﹾﺒﺎﻉ ﺍﻟ ﺯﺭﻉِ ﺒ ِﺩﺭ ﻫ ﻤﻴِ
ﻥ ﻓِﻲ ﺍﻟﹾﻐﹶﺭِ
ﺸﻴﺦ :ﻭﻛﹶﺎﻥﹶ ﻳﻘﹶﺎﻝﹸ ﺑِﻠِﺴﺎﻥِ ﺍﻟﹾﻌﺎ ﻣﺔِ )):ﻟﹶﻭ ﻜﹶﺎ
ﻗﹶﺎﻝﹶ ﺍﻟ
)ﺕ(
ﻫﺬِﻩِ ﺍﻟﺴﺎﻗِﻴﺔﹶ ﻓﹶ ﻠﹶﻚ ﻧِﺼﻒ ﺍﻷَﺭﺽِ .ﻗﹶﺎﻝﹶ :ﻓﹶﺘﻌﺎﻗﹶﺪﻧﺎ ﺳﺎ ِﻗﻴﺘﻬﺎ ﻓﹶﺴﺪﺕ ﻭﺗﻌ ﱠﻄﻠﹶﺖ .ﻗﹶﺎﻝﹶ :ﻓﹶﺠﺎﺀَﻧِﻲ ﺃﹶﺭﺑﺎﺑﻬﺎ ﻓﹶﻘﹶﺎﻟﹸﻮﺍ :ﺇِﻥﹾ ﺃﹶﺣﻴ ﻴﺖ ﻟﹶﻨﺎ
)(2 )ﺡ(
ﻣﺤ ﻤﺪٍ ﺍﻟﹾﻔﹶﺮﻛﹶﻠِﻲ . ﻗﹶﺎﻝﹶ :ﻓﹶﺨﺮﺟﻨﺎ ﺃﹶﻧﺎ ﻭﻧﻔﹶﺮ ﻣِﻦ ﺍﻹِﺧﻮﺍﻥِ ِﺇﻟﹶﻴﻬﺎ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ .ﻭﻛﹶﺘﺐ ﺍﻟﹾﻮﺛِﻴﻘﹶﺔﹶ ﺍﻟﹾﻔﹶﻘِﻴﻪ ﺳﻴِّﺪِﻱ ﻋﻠِﻲ ﺑﻦ
)ﺕ(
ﺺ ﻣﻦ ﺭﺃﹶﻳﻨﺎ
.ﻭﻣِﻦ ﺫﹶﻟِﻚ ﻧﺨ ﻓﹶﺤ ﺮﻛﹾﻨﺎﻫﺎ ،ﻓﹶﺴ ﻬﻠﹶﻬﺎ ﺍﻟ ﱠﻠﻪ ﺗﻌﺎﻟﹶﻰ ﻭ ﹶﻃﻠﹶﻌﺖ ﻓﹶﻜﹸﻨﺎ ﻧﺤﺮﹸﺛﻬﺎ .ﻓﹶﻤِﻦ ﺫﹶﻟِﻚ ﻛﹸﻠِّﻪِ ﻛﹶﺎﻥﹶ ﺗﺰﻭﺟﻨﺎ ﻭﺣﺠﻨﺎ
)ﺭ( )ﺫ( )ﺩ( )ﺥ(
ﺍﻟﹾﻤﺴﺄﹶﻟﹶﺘﺎﻥِ ﻓﹶﺰﺍﺩﻧِﻴﻬﺎ .ﻓﹶﺎﻧﺤ ﱠﻠﺖِ ﻣﺴﺄﹶﻟﹶﺔﹲ ﺃﹸﺧﺮﻯ ﻛﹸﻨﺖ ﻏﹶﻔﹶﻠﹾﺖ ﻋﻨﻬﺎ ﺼﻪ ﺑِﻜﹶﺮﺍﻣﺔٍ ﺃﹶﻭ ﻋِ ﻄﻴﺔٍ ﻣِﻦ ﺍﻟﹾﻮﺍﺭِﺩِﻳﻦ .ﻭﻫﺬِﻩِ
ﺃﹶﻥﹾ ﻧﺨ
)(3
ﺣﺒﺲ ﻫﺆﻻﹶﺀِ ﺍﻟﹾﻌﺒِﻴﺪ ﻋﻠﹶﻰ ﺃﹶﻥﹾ ﻳﺨﺪﻣﻮﺍ ﺸﻴﺦ ﺳﻴِّﺪِﻱ ﺃﹶﺣﻤﺪ ﺑﻦ ﺇِﺑﺮﺍﻫِﻴﻢ
ﺑِﻐﺎﻳﺔِ ﺍﻟﹾﺒﻴﺎﻥِ .ﻭﺑﻘِﻴﺖ ﻣﺴﺄﹶﻟﹶﺔﹸ ﺍﻷَﻣﺔِ ،ﺛﹸ ﻢ ﻗﹶﺎﻝﹶ :ﻭﺇِ ﱠﻥ ﺍﻟ
ﺍﻟﺰﺍﻭِﻳﺔﹶ ،ﻭﺃﹶﻥﹾ ﻳﺤﺎﻓِﻈﹸﻮﺍ ﻋﻠﹶﻰ ﺩِﻳﻨِﻬِﻢ،
ﺕ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ" ﺏ" -ﺝ" :ﻋﻤﻲ ﺃ" -ﺝ " :ﺴﻴﻌﻁﻴﻪ
ﺡ" -ﺝ" :ﺍﺒﻥ ﺝ -ﺯﻴﺎﺩﺓ ﻤﻥ "ﺝ" ﺙ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺏ"
ﺫ" -ﺝ" :ﻓﺯﺍﺩﺘﻬﺎ ﺩ" -ﺝ" :ﻏﻔﻠﺘﻬﺎ ﺥ" -ﺝ " :ﻫﺫﻩ
ﺭ " -ﺝ" :ﻓﺎﻨﺠﻠﺕ
-1ﺃﺭﺍﺽ ﺸﺎﺴﻌﺔ ﺍﻟﻤﺴﺎﺤﺔ ،ﺸﺩﻴﺩﺓ ﺍﻟﺨﺼﻭﺒﺔ .ﺘﻤﺘﺩ ﺒﻭﺍﺤﺎﺕ ﻤﺤﺎﻤﻴﺩ ﺍﻟﻐﺯﻻﻥ .ﻤﻌﻠﻤﺔ ﺍﻟﻤﻐﺭﺏ .3802/11
-2ﻋﻠﻲ ﺒﻥ ﻤﺤﻤﺩ ﺍﻟﻔﺭﻜﻠﻲ )1070ﻫـ( :ﻓﻘﻴﻪ ﻤﺸﺎﺭﻙ ﻓِﻲ ﺍﻟﻌﻠﻭﻡ ﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻟﻨﻘﻠﻴﺔ .ﺃﺼﻠﻪ ﻤﻥ ﻓﹶﺭﻜﹶﻠﹶﺔ ﺃﺤﺩ ﺭﻭﺍﻓﺩ ﻨﻬﺭ
ﻏﺭﻴﺱ ﻏﺭﺒﻲ ﻜﹶﻠﻤﻴﻤﺔ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﻁﺒﻘﺎﺕ ﺍﻟﺤﻀﻴﻜﻲ .165ﺍﻟﺩﺭﺭ ﺍﻟﻤﺭﺼﻌﺔ .152
-3ﺍﻟﻬﺎﻤﺵ ،4ﺹ 80
82
)ﺏ( )ﺃ (
ﻳﺒﺎﻉ ﻭﻻﹶ ﻳﺒﻘﹶﻰ ﻓِﻲ ﺍﻟﺰﺍﻭِﻳﺔِ .ﺛﹸ ﻢ ﺇِ ﱠﻥ ﻭﻳﺸﺘﻐِﻠﹸﻮﺍ ﺑِﻤﺎ ﻳﻌﻨِﻴﻬِﻢ .ﻭﺷﺮﻁﹶ ﻓِﻲ ﺃﹶﺻﻞِ ﺍﻟﹾﺤﺒﺲِ ﺃﹶ ﱠﻥ ﻣﻦ ﺧﺮﺝ ﻋﻦ ﻫﺬﹶﺍ ﺍﻟﹾﻮﺻﻒِ ﻣِﻨﻬﻢ
ﺑِﻨﺖ ﻓﹸﻼﹶﻥٍ ـ ﻳﻌﻨِﻲ ﺍﻷَﻣﺔﹶ ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭﺓﹶ ـ ﺧﺮ ﺟﺖ ﻋﻦ ﺫﹶﻟِﻚ ،ﻭﺍﺷﺘ ﻐﻠﹶﺖ ﻓِﻲ ﺍﻟﺪﺍﺭِ ﺑِﺄﹸﻣﻮﺭٍ ﹶﻗﺒِﻴﺤﺔٍ .ﻓﹶﺎ ﹾﻗﺘﻀﻰ ﺷﺮﻁﹸ ﺍﻟﹾﻤﺤﺒِّﺲِ ﺃﹶﻥﹾ
)( 2 )ﺕ()(1
،ﻭﻫﻢ ﻗﹶﻮﻡ ﻣِﻦ ﲬﺲ ﺗﺮﻧﺎﺗﺔ .ﻭﺫﹶﻫﺒﻮﺍ ﺑِﻬﺎ ،ﻭﻣﻜﹶﺜﹾﻨﺎ ﻣ ﺪﺓﹰ ﺑﻌﺪ ﺫﹶﻟِﻚ .ﻓﹶﻠﹶﻢ ﺃﹶﺷﻌﺮ ﺑِﻬِﻢ ﻳﻮﻣﺎﹰ ﺗﺒﺎﻉ .ﻓﹶﺒِﻌﻨﺎﻫﺎ ﻣِﻦ ﺃﹶﻫﻞِ ﺗﻨﺴِﻄﹶﺎ
)( 3
ﺇِﻻﱠ ﻭ ﹶﻗﺪ ﺃﹶﺗﻮﻧِﻲ ،ﻓﹶﻘﹶﺎﻟﹸﻮﺍ :ﻧﻄﹾﻠﹸﺐ ﻣِ ﻨﻚ ﺍﻹِﻗﹶﺎﻟﹶﺔﹶ ﻓِﻲ ﺗِﻠﹾﻚ ﺍﻷَﻣﺔِ ﻓﹶﺈِﻧﻬﺎ ﻟﹶﻢ ﺗﻌﺠِﺒﻨﺎ .ﻗﹶﺎﻝﹶ :ﻭﻛﹶﺎﻥﹶ ﺍﻟﹾﺤﺴﻴﻦ ـ ﻳﻌﻨِﻲ ﺃﹶﺧﺎﻩ ـ ﺣﺎﺿِﺮﺍﹰ
ﻓِﻲ ﺍﻟﹾﻤﺠﻠِﺲِ .ﻓﹶﻠﹶ ﻤﺎ ﺳﻤِﻊ ﻛﹶﻼﹶﻣﻬﻢ ﻭِﺇﻟﹾﺤﺎﺣﻬﻢ ﻋﻠ ﻲ ﺃﹶﻥﹾ ﺃﹸﻗِﻴﻠﹶﻬﻢ ،ﺗﻜﹶ ﱠﻠﻢ ﻓﹶﻘﹶﺎﻝﹶ :ﺃﹶﻣﺎ ﺭ ﺟﻮﻉ ﺗِﻠﹾﻚ ﺍﻷَﻣﺔِ ﺇِﻟﹶﻰ ﺍﻟﺰﺍﻭِﻳﺔِ ﻓﹶﻼﹶ ﺳﺒِﻴﻞﹶ ِﺇﻟﹶﻴﻪِ .
ﻓﹶﺈِﻥﹾ ﺃﹶﺭﺍﺩ ﺃﹶﺧِﻲ ﺃﹶﻥﹾ ﻳﺄﹾﺧﺬﹶﻫﺎ ﻣِﻨﻜﹸﻢ ﺑِﻤﺎﻟِﻪِ ﻭﺗﺼِﲑ ﻓِﻲ ﻣِﻠﹾﻜِﻪِ ﻻﹶ ﻓِﻲ ﺍﻟﹾﺤﺒﺲِ ﻓﹶﻬﻮ ﺫﹶﺍﻙ.
ﺞِ.
ﺸﻴﺦ :ﻓﹶﻠﹶﻤﺎ ﺃﹶﻟﹶﺤﻮﺍ ﻋﻠﹶ ﻲ ﺍﺳﺘﺤﻴﻴﺖ ﻣِﻨﻬﻢ ،ﻓﹶﺄﹶﺧﺬﹾﺗﻬﺎ ﻟِﻨﻔﹾﺴِﻲ ﺑِﻤﺎﻟِﻲ ،ﻭﻧﻮ ﻳﺖ ﺃﹶﻥﹾ ﺃﹶﺫﹾﻫﺐ ﺑِﻬﺎ ﻣﻌِﻲ ﺇِﻟﹶﻰ ﺍﻟﹾﺤّ
ﻗﹶﺎﻝﹶ ﺍﻟ
)ﺙ( )ﺏ(
، ﻀﺢ ﺍﻟﹾﻌﺬﹾﺭ ،ﻭﺫﹶﻫﺐ ﻛﹸﻞﱡ ﺇِﺷﻜﹶﺎﻝٍ
ﺸﻴﺦ ﺣﺪِﻳﺜﹶﻪ ﺍﺗ
ﺣﻤﻠﹶﺖ ﺑِﺬﹶﻟِﻚ ﺍﻟﹾﻤﻮﻟﹸﻮﺩِ .ﻓﹶﻠﹶﻤﺎ ﻗﹶﻀﻰ ﺍﻟ ﻓﹶﻜﹶﺎﻥﹶ ﺑِﺄﹶ ﻭﻝِ ﻣﻼﹶﻗﹶﺎﺗِﻲ ﻟﹶﻬﺎ ﺃﹶﻥﹾ
ﻀﺒﻂِ ،ﻭﺍﻟﹾﺒﻌﺪِ ﻋﻦ ﻓﹸﻀﻮﻝِ ﺍﻟﹾﻘﹶﻮﻝِ.
ﻭﻗﹶﻀ ﻴﺖ ﺍﻟﹾﻌﺠﺐ ﻣِﻦ ﺟﻤﻌِﻪِ ﻫﺬِﻩِ ﺍﻷُﻣﻮﺭ ﺍﻟﹾﻤﺘﺒﺎﻋِﺪﺓ ﻓِﻲ ﻣﺴﺎﻕٍ ﻭﺍﺣِﺪٍ ﻣﻊ ﺃﹶﻧﻪ ﻛﹶﺎﻥﹶ ﻓِﻲ ﻏﹶﺎﻳﺔِ ﺍﻟ
ﻭﻋﻠِﻤﺖ ﺃﹶًﻧﻪ ﻣﺎ ﺟﺎﺀَ ﺑِﺬﹶﻟِﻚ ﺇِﻻﱠ ﻟِﻴﺒﻴِّﻦ ،ﻭﻳﺸﻔِﻴﻨِﻲ ﻣِﻦ ﺍﻟﹾﺤﻴﺮﺓِ ﺭ ﺣِﻤﻪ ﺍﻟ ﱠﻠﻪ ،ﻭﺭﺿِﻲ ﻋﻨﻪ.
ﺸﻴﺦِ ﻭﺃﹶﻭﺻﺎﻓِﻪِ ﻭﺃﹶﺣﻮﺍﻟِﻪِ ﻓِﻲ ﺳِﲑﺗِﻪِ ﻭﻓِﻲ ﺃﹶﺻﺤﺎﺑِﻪِ ،ﻓﹶﺈِ ﱠﻥ ﺫﹶﻟِﻚ ﺑﺤﺮ ﻻﹶ
ﻭﺍﻋﻠﹶﻢ ﺃﹶﻧِّﻲ ﻟﹶﻢ ﺃﹶﺗﻔﹶ ﺮﻍﹾ ﻓِﻲ ﻫﺬﹶﺍ ﺍﻟﺘﻘﹾﻴِﻴﺪِ ﻟِﺘﻔﹾﺼِﻴﻞِ ﻣﻨﺎﻗِﺐِ ﺍﻟ
)ﺝ(
ﺳﺎﺣِﻞﹶ ﻟﹶﻪ .ﻭﻟﹶﻌﻠِّﻲ ﺇِﻥﹾ ﻧ ﱠﻔﺲ ﺍﻟ ﱠﻠﻪ ﻓِﻲ ﺍﻟﹾﻌﻤﺮِ ﺃﹸﻓﹾﺮِﺩ ﻟﹶﻪ ﺩِﻳﻮﺍﻧﺎﹰ ﻣﺴﺘﻘِﻼ ،ﺇِﻥﹾ ﺷﺎﺀَ ﺍﻟ ﱠﻠﻪ] ﺗﻌﺎﻟﹶﻰ[ .ﻭﺍﻟ ﱠﻠﻪ ﺍﻟﹾﻤﺴﺘﻌﺎﻥﹸ.
ﺕ" -ﺝ" :ﺘﻨﺴﻁﺔ ﺏ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ" ﺃ" -ﺏ" :ﺍﻟﺘﺤﺒﻴﺱ.
ﺝ -ﺯﻴﺎﺩﺓ ﻤﻥ "ﺝ" ﺙ" -ﺝ " :ﻭﺫﻫﺏ ﺍﻹﺸﻜﺎل
ﺴﻁﹶﺎ ﺃﻭ ﺘﹶﺎﻨﹾﺴِﻴﻁﹶﺔ :ﺇﻤﺎﺭﺓ ﻗﺎﻤﺕ ﺒﺩﺭﻋﺔ ﻓﻲ ﻤﻁﻠﻊ ﺍﻟﻘﺭﻥ 10ﻫـ .ﻭﺘﻨﺘﺴﺏ ﺇﻟﻰ ﺒﻘﺎﻴﺎ ﺍﻟﻬﺴﺎﻜﺭﺓ .ﻤﻌﻠﻤﺔ ﺍﻟﻤﻐﺭﺏ
-1ﺘﹶﻨﹾ ِ
.2215-2214/7
-2ﺘﺭﻨﺎﺘﺔ :ﻭﺍﺤﺩﺓ ﻤﻥ ﻭﺍﺤﺎﺕ ﺩﺭﻋﺔ ﺍﻟﺴﺕ ﺍﻟﺘﻲ ﺘﻜﻭﻥ ﻤﺎ ﻴﻌﺭﻑ ﺒﻭﺍﺩﻱ ﺩﺭﻋﺔ ﺍﻷﻭﺴﻁ .ﺘﺒﺩﺃ ﻤﻥ ﻓﻡ ﺃﺯﻻﻙ ،ﻭﺘﻨﺘﻬﻲ ﻋﻨﺩ
ﻓﻡ ﺯﺍﻜﻭﺭﺓ .ﻤﻌﻠﻤﺔ ﺍﻟﻤﻐﺭﺏ .2339-2338/7
-3ﺍﻟﺤﺴﻴﻥ ﺒﻥ ﻤﺤﻤﺩ ﺒﻥ ﻨﺎﺼﺭ ﺍﻟﺩﺭﻋﻲ )1091ﻫـ( .ﻓﻘﻴﻪ ،ﻨﺤﻭﻱ ،ﺯﺍﻫﺩ .ﻤﻥ ﻜﺒﺎﺭ ﺸﻴﻭﺥ ﺍﻟﺯﺍﻭﻴﺔ ﺍﻟﻨﺎﺼﺭﻴﺔ .ﺘﻭﻓﻲ
ﺒﺎﻟﻁﺎﻋﻭﻥ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻟﺘﻘﺎﻁ ﺍﻟﺩﺭﺭ .218/1ﺍﻹﻋﻼﻡ .211-200/3
83
] ﺴﻨﹶ ﺩ ﺍﻟﺸﱠﻴﺦِ ﻤﺤﻤﺩ ﺍﺒﻥِ ﻨﹶﺎﺼِﺭ ﺍﻟﺩﺭﻋِﻲ ﻓِﻲ ﺍﻟﻁﱠﺭِﻴﻘﹶﺔِ [
)*(
: ﺸ ﻴﺦِ ﻓِﻲ ﺍﻟﻄﱠﺮِﻳﻘﹶﺔِ ﻓﹶﻨﻘﹸﻮﻝﹸ
ﻭﻟﻨﺬﹾﻛﹸﺮ ﻫﻨﺎ ﺳﻨﺪ ﺍﻟ
)(2 )(1
ﺸﻴﺦِ ﺃﹶﺑِﻲ
ﻋﻦِ ﺍﻟ ﺸﻴ ﺦِ ﺃﹶﺑِﻲ ﻣﺤﻤﺪ ﻋﺒﺪِ ﺍﻟ ﱠﻠﻪِ ﺑﻦِ ﺣﺴﻴﻦٍ ﺍﻟ ﺮﻗِّﻲ
ﻋﻦِ ﺍﻟ ﺸﻴﺦ ﺍﻹِﻣﺎﻡ ﺃﹶﺑﻮ ﻋﺒﺪِ ﺍﻟ ﱠﻠﻪِ ﻣﺤﻤﺪ ﺑﻦ ﻧﺎﺻِﺮ
ﺃﹶﺧﺬﹶ ﺍﻟ
)( 4 )(3 ) ﺃ(
ﺸﻴﺦِ ﺃﹶﺑِﻲ ﺍﻟﹾ ﺤﺴﻦِ ﻋﻠِﻲٍّ ﺑﻦِ ﻋ ﺒﺪِ
ﻋ ﻦِ ﺍﻟ ﻋﻦ ﺷﻴﺦِ ﺍﻟﹾﻤﺸﺎﺋِﺦِ ﺃﹶﺑِﻲ ﺍﻟﹾﻘﹶﺎﺳِﻢِ ﺍﻟﹾﻐﺎﺯِﻱ ﺍﻟﹾﻌﺒﺎﺱِ ﺃﹶﺣﻤﺪ ) ﺑﻦِ ﻋﻠِﻲٍّ ( ﺍﻟﹾﺤﺎﺟِﻲ
)(6 )(5
ﺸﻴﺦِ ﺃﹶﺑِﻲ ﺍﻟﹾﻌﺒﺎﺱِ ﺃﹶﺣﻤﺪ ﺯﺭﻭﻕ
ﻋﻦِ ﺍﻟ ﺸﻴﺦِ ﺃﹶﺑِﻲ ﺍﻟﹾﻌﺒﺎﺱِ ﺃﹶﺣﻤﺪ ﺑﻦِ ﻳﻮﺳﻒ ﺍﻟﺮﺍﺷِﺪِﻱ ﺍﻟﹾﻤﻠﹾﻴﺎﻧِﻲ
ﻋﻦِ ﺍﻟ ﺍﻟ ﱠﻠﻪِ ﺍﻟﺴِّﺠِﻠﹾﻤﺎﺳِﻲِّ
)(8 )(7
ﺸﻴﺦِ ﺃﹶﺑِﻲ ﺯﻛﹶﺮِﻳﺎﺀَ ﻳﺤﻴﻰ ﺑﻦِ ﺃﹶﺣﻤﺪ
ﻋﻦِ ﺍﻟ ﺸﻴﺦِ ﺃﹶﺑِﻲ ﺍﻟﹾﻌﺒﺎﺱِ ﺃﹶﺣﻤﺪ ﺑﻦِ ﻋﻘﹾﺒﺔﹶ ﺍﻟﹾﻴﻤﺎﻧِﻲِّ ﺍﻟﹾﺤﻀﺮﻣِﻲِّ
ﻋ ﻦِ ﺍﻟ ﺍﻟﹾﺒﺮﻧﺴِﻲِّ ﺍﻟﹾﻔﹶﺎﺳِﻲِّ
)(11 ) ﺏ( )(10 )(9
ﻋﻦ ﻭﻓﹶﺎ ﺸﻴﺦِ ﺃﹶﺑِﻲ ﻋﺒﺪِ ﺍﻟ ﱠﻠﻪِ ﻣﺤﻤﺪ
ﻋﻦ ﻭﺍﻟِﺪِﻩِ ﺍﻟ ﺸﻴﺦِ ﺃﹶﺑِﻲ ﺍﻟﹾﺤﺴﻦِ ﻋﻠِﻲٍّ ﺑﻦِ ﻭﻓﹶﺎ
ﻋﻦِ ﺍﻟ ﺸﺮِﻳﻒِ ﺍﻟﹾﻘﹶﺎﺩِﺭِﻱِّ
ﺍﻟ
)(12 )ﺙ( )ﺕ(
ﺸﻴﺦِ ﺃﹶﺑِـﻲ ﺍﻟﹾﻌﺒﺎﺱِ ﺃﹶﺣﻤﺪ ﺑﻦِ ﻋﻄﹶﺎﺀِ ﺍﻟ ﱠﻠﻪِ
ﻋﻦ ﺗﺎﺝِ ﺍﻟﺪِّﻳﻦِ ﺍﻟ ﺩﺍﻭﻭﺩ ﺍﻟﹾﺒﺎﺧِﻠِﻲِّ ﺸﻴﺦِ ﺃﹶﺑِﻲ ﺳﻠِﻴﻢٍ
ﺍﻟﺪِّﻳﻦِ ﺍﻟ ﺷﺮﻑِ
)(13
ﻋﻦِ ﺍﻟﹾﻘﹸ ﻄﹾﺐِ ﺍﻹِﺳﻜﹶﻨﺪﺭﺍﻧِﻲِّ
ﺙ" -ﺝ" :ﺴﻠﻴﻤﺎﻥ ﺕ" -ﺝ" :ﺘﻘﻲ ﺏ" -ﺝ" :ﺒﻥ ﻭﻓﺎ ﺃ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ"
* ﺠﻤﻊ ﺃﺒﻭ ﻋﻠﻲ ﺍﻟﻴﻭﺴﻲ ﻫﺫﻩ ﺍﻟﺴﻠﺴﻠﺔ ﻓﻲ ﻤﻨﻅﻭﻤﺔ ﻤﻥ 31ﺒﻴﺘﺎ ،ﻭﻫﻲ ﻤﺨﻁﻭﻁﺔ ﺒﻤﺅﺴﺴﺔ ﺁل ﺴﻌﻭﺩ.
-1ﺘﻘﺩﻡ ﻓﻲ ﺹ 60
-2ﺍﻟﻬﺎﻤﺵ ،2ﺹ 80
-3ﺃﺤﻤﺩ ﺒﻥ ﻋﻠﻲ ﺍﻟﺤﺎﺠﻲ )998ﻫـ( .ﺘﻠﻤﻴﺫ ﺍﻟﺸﻴﺦ ﺃﺒﻲ ﺍﻟﻘﺎﺴﻡ ﺍﻟﻐﺎﺯﻱ ،ﻭﺃﺤﺩ ﺸﻴﻭﺥ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺤﺴﻴﻥ ﺍﻟﺭﻗﻲ ،ﻜﺎﻨﺕ ﻟﻪ
ﺯﺍﻭﻴﺔ ﻴﻘﺼﺩﻫﺎ ﺍﻟﻔﻘﺭﺍﺀ ﺘﺴﻤﻰ ﺯﺍﻭﻴﺔ ﺴﻴﺩﻱ ﺃﺤﻤﺩ ﺒﻥ ﻋﻠﻲ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻟﺩﺭﺭ ﺍﻟﻤﺭﺼﻌﺔ .13-12ﻁﺒﻘﺎﺕ ﺍﻟﺤﻀﻴﻜﻲ
.58-57ﺍﻟﺼﻔﻭﺓ .70ﺍﻟﻤﻌﺯﻯ ﻓِﻲ ﻤﻨﺎﻗﺏ ﺃﺒﻲ ﻴﻌﺯﻯ .270-269
-4ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ ﺍﻟﻐﺎﺯﻱ ﺒﻥ ﻤﺤﻤﺩ ﺍﻟﺩﺭﻋﻲ )981ﻫـ( .ﺇﻤﺎﻡ ﺍﻟﻁﺎﺌﻔﺔ ﺍﻟﻨﺎﺼﺭﻴﺔ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻟﺩﺭﺭ ﺍﻟﻤﺭﺼﻌﺔ .315
-5ﻫﻭ ﻋﻠﻲ ﺒﻥ ﻋﺒﺩ ﺍﷲ ﺍﻟﺴﺠﻠﻤﺎﺴﻲ )940ﻫـ( .ﻭﻟﻲ ﺼﺎﻟﺢ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﻁﺒﻘﺎﺕ ﺍﻟﺤﻀﻴﻜﻲ .376
-6ﺃﺤﻤﺩ ﺒﻥ ﻴﻭﺴﻑ ﺍﻟﺭﺍﺸﺩﻱ ﺍﻟﻤﻠﻴﺎﻨﻲ )927ﻫـ( .ﻤﻥ ﻜﺒﺎﺭ ﺍﻟﻤﺸﺎﻴﺦ ،ﻜﺜﻴﺭ ﺍﻟﺘﻠﻘﻴﻥ .ﻋﻨﻪ ﺃﺨﺫ ﺍﻟﺸﻴﺦ ﺯﺭﻭﻕ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ:
ﻤﺭﺁﺓ ﺍﻟﻤﺤﺎﺴﻥ .292ﺍﻟﺴﻠﻭﺓ .11/2ﺍﻻﺴﺘﻘﺼﺎ .51/2
-7ﺍﻟﻬﺎﻤﺵ ،4ﺹ 20
-8ﺃﺤﻤﺩ ﺒﻥ ﻋﺒﺩ ﺍﻟﻘﺎﺩﺭ ﺍﺒﻥ ﻋﻘﺒﺔ ﺍﻟﻴﻤﺎﻨﻲ ﺍﻟﺤﻀﺭﻤﻲ )895ﻫـ( .ﻤﻥ ﺒﻴﺕ ﻭﻻﻴﺔ ﻭﻋﻠﻡ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﻤﺭﺁﺓ ﺍﻟﻤﺤﺎﺴﻥ
.293-292
-9ﻟﻡ ﺃﻗﻑ ﻋﻠﻴﻪ.
-10ﺃﺒﻭ ﺍﻟﺤﺴﻥ ﻋﻠﻲ ﺒﻥ ﻤﺤﻤﺩ ﻭﻓﺎ ﺍﻟﻘﺭﺸﻲ ﺍﻟﺸﺎﺫﻟﻲ )807ﻫـ( .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﻁﺒﻘﺎﺕ ﺍﻟﺸﻌﺭﺍﻨﻲ .65-22/2ﺸﺠﺭﺓ
ﺍﻟﻨﻭﺭ .240ﺍﻷﻋﻼﻡ .7/5
-11ﺃﺒﻭ ﻋﺒﺩ ﺍﻟﻠﹼﻪ ﻤﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ ﻭﻓـﺎ ﺍﻟﺸﺎﺫﻟﻲ )765ﻫـ( .ﺭﺃﺱ ﺍﻟﻭﻓﺎﺌﻴﺔ ،ﻤﻥ ﺃﻜﺎﺒﺭ ﺍﻟﻌﺎﺭﻓﻴﻥ ﻭﺍﻟﻭﻋﺎﻅ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ:
ﻁﺒﻘﺎﺕ ﺍﻟﺸﻌﺭﺍﻨﻲ .22-21/2ﺍﻷﻋﻼﻡ .38-37/7
-12ﻟﻡ ﺃﻗﻑ ﻋﻠﻰ ﺘﺭﺠﻤﺘﻪ.
-13ﺍﻟﻬﺎﻤﺵ ،8ﺹ 75
84
)( 1 )ﺃ(
ﺸﻴﺦِ ﺃﹶﺑِﻲ ﺍﻟﹾﺤﺴﻦِ ﻋﻠِﻲٍّ ﺑﻦِ ﻋ ﺒﺪِ ﺍﻟﹾﺠﺒﺎﺭِ
ﻋﻦِ ﺍﻟﹾﻘﹸﻄﹾﺐِ ﺍﻟ ﺃﹶﺣﻤﺪ ﺑﻦِ ﻋﻤﺮ ﺍﻷَﻧﺼﺎﺭِﻱِّ ﺍﻟﹾﻤﺮﺳِﻲِّ ﺸﻴﺦِ ) ﺃﹶﺑِﻲ ﺍﻟﹾﻌﺒﺎﺱِ (
ﺍﻟ
)(3 )(2
ﺸﻴﺦِ
ﻋﻦِ ﺍﻟ ﺸﺮِﻳﻒِ ﺍﻹِﺩﺭِﻳﺴِﻲِّ
ﺴﻼﹶﻡِ ﺑﻦِ ﻣﺸِﻴﺶ - ﻭﻳﻘﹶﺎﻝﹸ :ﺑﺸِﻴﺶ - ﺍﻟ
ﺸﻴﺦِ ﺃﹶﺑِﻲ ﻣﺤ ﻤﺪٍ ﻋﺒﺪِ ﺍﻟ
ﻋﻦِ ﺍﻟﹾﻘﹸﻄﹾﺐِ ﺍﻟ ﺍﻟﺸﺎﺫِﻟِﻲ
)(4
ﻟِﺴﻜﹾﻨﺎﻩ ﺑِﺤﺎﺭﺓِ ﺍﻟ ﺰﻳﺎﺗِﲔ ﻣِﻦ ﻣﺪِﻳﻨﺔِ ﺍﻟ ﺮﺳﻮﻝِ ﺻﻠﱠﻰ ﺍﻟ ﱠﻠﻪ ﻋﻠﹶﻴﻪِ ﺸﺮِﻳﻒِ ﺍﻟﹾﻌﻄﱠﺎﺭِ ﺍﻟﹾﻤﻌﺮﻭﻑِ ﺑَِﺎﻟ ﺰﻳﺎﺕِ
ﺃﹶﺑِﻲ ﺯﻳﺪٍ ﻋﺒﺪِ ﺍﻟ ﺮﺣﻤﺎﻥِ ﺍﻟ
)(7 )(6 )( 5
ﺸﻴﺦِ ﺃﹶﺑِﻲ
ﻋ ﻦِ ﺍﻟ ﻋﻦِ ﺍﻹِﻣﺎﻡِ ﺃﹶﺑِﻲ ﺍﻟﹾﺤﺴﻦِ ﻋﻠِﻲٍّ ﺑﻦِ ﺣﺮﺍﺯِﻡ ﺸﻴﺦِ ﺃﹶﺑِﻲ ﻣﺪﻳﻦ
ﻋﻦِ ﺍﻟ ﺸﻴﺦِ ﺃﹶﺑِﻲ ﺃﹶﺣﻤﺪ
ﻭﺳ ﱠﻠﻢ ﻋﻦِ ﺍﻟ
)(11 )(10 )(9 )(8
ﻋﻦِ ﺍﻹِﻣﺎﻡِ ﺃﹶﺑِﻲ ﻣﺤﻤﺪ ﺍﻟﹾﺠﻮﻳﻨِﻲِّ ﻋﻦِ ﺍﻹِﻣﺎﻡِ ﺃﹶﺑِﻲ ﺣﺎﻣِﺪ ﺍﻟﹾﻐ ﺰﺍﻟِﻲِّ ﻋﻦِ ﺍﻹِﻣﺎﻡِ ﺃﹶﺑِﻲ ﺑ ﻜﹾﺮٍ ﺑﻦِ ﺍﻟﹾﻌﺮﺑِﻲِّ ﺍﻟﹾﻤﻌﺎﻓِﺮِﻱِّ ﻳﻌﺰﻯ
)(12
ﺸﻴﺦِ ﺃﹶﺑِﻲ ﻃﹶﺎﻟِﺐٍ ﺍﻟﹾﻤﻜِّﻲِّ
ﻋﻦِ ﺍﻟ
ﺃ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ"
-1ﺃﺒﻭ ﺍﻟﻌﺒﺎﺱ ﺃﺤﻤﺩ ﺒﻥ ﻋﻤﺭ ﺍﻷﻨﺼﺎﺭﻱ ﺍﻟﻤﺭﺴﻲ )686ﻫـ( .ﻤﻥ ﺍﻜﺎﺒﺭ ﺍﻷﻭﻟﻴﺎﺀ ،ﻭﺃﺼﺤﺎﺏ ﺍﻟﻜﺭﺍﻤﺎﺕ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ:
ﻁﺒﻘﺎﺕ ﺍﻷﻭﻟﻴﺎﺀ .420-418ﻁﺒﻘﺎﺕ ﺍﻟﺸﻌﺭﺍﻨﻲ .20-12/2ﺍﻟﻨﻔﺢ .667 -662/2
-2ﺃﺒﻭ ﺍﻟﺤﺴﻥ ﻋﻠﻲ ﺒﻥ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﻋﺒﺩ ﺍﻟﺠﺒﺎﺭ ﺍﻟﺸﺎﺫﻟﻲ )656ﻫـ( .ﺸﻴﺦ ﺍﻟﻁﺎﺌﻔﺔ ﺍﻟﺸﺎﺫﻟﻴﺔ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﻁﺒﻘﺎﺕ ﺍﻷﻭﻟﻴﺎﺀ
.462-461ﻁﺒﻘﺎﺕ ﺍﻟﺸﻌﺭﺍﻨﻲ .12-4/2ﺘﺎﺝ ﺍﻟﻌﺭﻭﺱ ) ﺸﺩل (.
-3ﺃﺒﻭ ﻤﺤﻤﺩ ﻋﺒﺩ ﺍﻟﺴﻼﻡ ﺒﻥ ﻤﺸﻴﺵ ﺒﻥ ﺃﺒﻲ ﺒﻜﺭ ﺍﻹﺩﺭﻴﺴﻲ )ﺤﻭﺍﻟﻲ 625ﻫـ( .ﺸﻴﺦ ﺃﺒﻲ ﺍﻟﺤﺴﻥ ﺍﻟﺸﺎﺫﻟﻲ ،ﻭﻤﻥ ﻤﺸﺎﻫﻴﺭ
ﺃﻗﻁﺎﺏ ﺍﻟﺘﺼﻭﻑ .ﻤﺎﺕ ﻤﻘﺘﻭﻻ .ﻤﺭﺁﺓ ﺍﻟﻤﺤﺎﺴﻥ .249ﺍﻻﺴﺘﻘﺼﺎ .263/1ﺍﻟﻨﺒﻭﻍ ﺍﻟﻤﻐﺭﺒﻲ .152-151/1
-4ﻟﻡ ﺃﻗﻑ ﻋﻠﻰ ﺘﺭﺠﻤﺘﻪ.
-5ﻫﻭ ﺃﺒﻭ ﺃﺤﻤﺩ ﺠﻌﻔﺭ ﺒﻥ ﻋﺒﺩ ﺍﻟﻠﹼﻪ ﺒﻥ ﺃﺤﻤﺩ ﺍﺒﻥ ﺴﻴﺩ ﺒﻭﻨﺔ ﺍﻟﺨﺯﺍﻋﻲ )624ﻫـ( .ﻭﻟﻲ ﺼﺎﻟﺢ ،ﻜﺜﻴﺭ ﺍﻷﺘﺒﺎﻉ .ﺃﺨﺫ ﻋﻥ
ﺃﺒﻲ ﻤﺩﻴﻥ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻟﻨﻔﺢ .1089/2
-6ﺃﺒﻭ ﻤﺩﻴﻥ ﺸﻌﻴﺏ ﺒﻥ ﺍﻟﺤﺴﻴﻥ ﺍﻷﻨﺩﻟﺴﻲ ) 588ﺃﻭ 593ﻫـ( .ﺯﺍﻫﺩ ﻤﺸﻬﻭﺭ .ﻋﺭﻑ ﺒﺎﻟﻐﻭﺙ .ﺍﻨﻅﺭ ﺃﺨﺒﺎﺭﻩ ﻓﻲ :ﺃﻨﺱ
ﺍﻟﻔﻘﻴﺭ ﻻﺒﻥ ﻗﻨﻔﺫ .ﻭﻓﻴﺎﺕ ﺍﺒﻥ ﻗﻨﻔﺫ .298-297ﻁﺒﻘﺎﺕ ﺍﻟﺸﻌﺭﺍﻨﻲ .156-154/1ﻁﺒﻘﺎﺕ ﺍﻷﻭﻟﻴﺎﺀ .438-437
ﺍﻟﻤﻌﺯﻯ .132-130ﺍﻟﺴﻠﻭﺓ .153/1ﺸﺠﺭﺓ ﺍﻟﻨﻭﺭ .164
ﺤﺭﺯِﻫﻡ ) 559ﻫـ( .ﻤﻥ ﻜﺒﺎﺭ ﻓﻘﻬﺎﺀ ﻓﺎﺱ ﻭﻤﺩﺭﺴﻴﻬﺎ ﺍﻟﻌﺒﺎﺩ .ﻜﺎﻨﺕ ﻟﻪ
ﺤﺭﺍﺯﻡ ﺃﻭ ِ
-7ﺃﺒﻭ ﺍﻟﺤﺴﻥ ﻋﻠﻲ ﺒﻥ ﺇﺴﻤﺎﻋﻴل ﺍﺒﻥ
ﻜﺭﺍﻤﺎﺕ .ﻁﺒﻘﺎﺕ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺍﻟﻜﺒﺭﻯ .260-285/6ﺍﻟﺘﺸﻭﻑ .173-168ﻤﺭﺁﺓ ﺍﻟﻤﺤﺎﺴﻥ .263ﺍﻟﺭﻭﺽ ﺍﻟﻌﻁﺭ
ﺍﻷﻨﻔﺎﺱ .70-58ﺍﻟﺴﻠﻭﺓ .71/3ﺸﺠﺭﺓ ﺍﻟﻨﻭﺭ .163-162ﺍﻻﺴﺘﻘﺼﺎ .207-206/1ﺍﻹﻋﻼﻡ .56-49/9ﺍﻟﻨﺒﻭﻍ
.91-90/1
-8ﺍﻟﻬﺎﻤﺵ ،4ﺹ 51
-9ﺃﺒﻭ ﺒﻜﺭ ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩ ﺍﻟﻠﹼﻪ ﺍﻟﻤﻌﺎﻓﺭﻱ ﺍﻷﻨﺩﻟﺴﻲ ،ﺍﻟﻤﻌﺭﻭﻑ ﺒﺎﺒﻥ ﺍﻟﻌﺭﺒﻲ )543ﻫـ( .ﻤﻥ ﻋﻠﻤﺎﺀ ﺍﻷﻨﺩﻟﺱ .ﺭﺤل ﺇﻟﻰ
ﺍﻟﻤﺸﺭﻕ ،ﻭﺃﺨﺫ ﻋﻥ ﻜﺜﻴﺭ ﻤﻥ ﺸﻴﻭﺨﻪ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻟﺘﻜﻤﻠﺔ .114/2ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ .297-296/4ﺍﻟﻨﻔﺢ .21/2
-10ﺍﻟﻬﺎﻤﺵ ،6ﺹ 20
-11ﺃﺒﻭ ﻤﺤﻤﺩ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﻴﻭﺴﻑ ﺍﻟﺠﻭﻴﻨﻲ )438ﻫـ( .ﻭﺍﻟﺩ ﺇﻤﺎﻡ ﺍﻟﺤﺭﻤﻴﻥ .ﺸﻴﺦ ﺍﻟﺸﺎﻓﻌﻴﺔ ،ﻓﻘﻴﻪ ،ﻤﺤﻘﻕ ،ﻤﻔﺴﺭ .ﺘﺭﺠﻤﺘﻪ
ﻓﻲ :ﻁﺒﻘﺎﺕ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺍﻟﻜﺒﺭﻯ .93-73/5ﺴﻴﺭ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ .618-617/17ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ .48-47/3
-12ﺍﻟﻬﺎﻤﺵ ،7ﺹ 20
85
)(3 ) ﺃ( )( 2 )(1
ﺸﻴﺦِ
ﻋﻦِ ﺍﻟ ﺴﻘﹶ ِﻄﻲِّ
ﺳـﺮِﻱٍّ ﺍﻟ ﺸﻴﺦِ ﺃﹶﺑِﻲ ﺍﻟﹾﻤ ﻐ ﱠﻠﺲِ
ﻋﻦِ ﺍﻟ ﺸﻴﺦِ ﺃﹶﺑِﻲ ﺍﻟﹾﻘﹶﺎﺳِﻢِ ﺍﻟﹾﺠﻨﻴﺪِ
ﻋﻦِ ﺍﻟ ﺸﻴﺦِ ﺍﳉﹸﺮﻳﺮِﻱ
ﻋﻦِ ﺍﻟ
)(6 )(5 )(4
ﻋﻦ ﺷﻴﺦِ ﺍﻟﹾﻌﺎﺭِﻓِﲔ ﺍﻹِﻣﺎﻡِ ﺍﻟﹾﺤﺴﻦِ ﺸﻴﺦِ ﺣﺒِﻴﺐٍ ﺍﻟﹾﻌﺠﻤِﻲِّ
ﻋﻦِ ﺍﻟ ﺸﻴﺦِ ﺩﺍﻭﻭﺩ ﺍﻟﻄﱠﺎﺋِﻲِّ
ﻋﻦِ ﺍﻟ ﻣﻌﺮﻭﻑٍ ﺑﻦِ ﻓﹶﻴﺮﻭﺯ ﺍﻟﹾﻜﹶﺮﺧِﻲِّ
)(8 )(7
ﻋﻦ ﺑﺎﺏِ ﻣﺪِﻳﻨﺔِ ﺍﻟﹾﻌِﻠﹾﻢِ ﺃﹶﻣِﲑِ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﺃﹶﺑِﻲ ﺍﻟﹾﺤﺴﻦِ ﻋﻠِﻲٍّ ﺑﻦِ ﺃﹶﺑِﻲ ﻃﹶﺎﻟِﺐ . ﺑﻦِ ﺃﹶﺑِﻲ ﺍﻟﹾﺤﺴﻦِ ﺍﻟﹾﺒﺼﺮِﻱِّ
ﻓﹶﻬﺬِﻩِ ﺳِﻠﹾﺴِﻠﹶﺔﹲ ﻣﺸﻬﻮﺭﺓﹲ ﻭﻫِﻲ ﺳِﻠﹾﺴِﻠﹶﺔﹸ ﺍﻟﹾﻌﻠﹶﻤﺎﺀِ.
)(11 )(10 )(9
ﻭﻟﹶﻴﺲ ﺑِﻈﹶﺎﻫِﺮٍ. ﻋﻦ ﺍﺑﻦِ ﻋﻄﹶﺎﺀِ ﺍﻟ ﱠﻠﻪِ ﻋﻦ ﺃﹶﺑِﻲ ﺍﻟﹾﺤﺴﻦِ ﺍﻟﹾﻘﹶﺮﺍﻓِﻲِّ ﻀﻬِﻢ :ﺳﻴِّﺪِﻱ ﺃﹶﺣﻤﺪ ﺑﻦِ ﻋﻘﹾﺒﺔﹶ
ﻭﻓِﻲ ﻛﹶﻼﹶﻡِ ﺑﻌِ
ﺃ" -ﺝ " :ﺍﻟﻐﻠﺱ
-1ﺃﺒﻭ ﻤﺤﻤﺩ ﺃﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ ﺒﻥ ﺍﻟﺤﺴﻴﻥ ﺍﻟﺠﺭﻴﺭﻱ )311ﻫـ( .ﻭﻗﻴل :ﺍﻟﺤﺴﻥ ﺒﻥ ﻤﺤﻤﺩ ،ﻭﻗﻴل :ﻋﺒﺩ ﺍﷲ ﺒﻥ ﻴﺤﻴﻰ .ﻤﻥ
ﻜﺒﺎﺭ ﺃﺼﺤﺎﺏ ﺍﻟﺠﻨﻴﺩ .ﺃُﻗﻌﺩ ﺒﻌﺩﻩ ﻓﻲ ﻤﺠﻠﺴﻪ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﻁﺒﻘﺎﺕ ﺍﻟﺼﻭﻓﻴﺔ .206-203ﺍﻟﺭﺴﺎﻟﺔ ﺍﻟﻘﺸﻴﺭﻴﺔ .403-402
ﻁﺒﻘﺎﺕ ﺍﻷﻭﻟﻴﺎﺀ .75-71ﻁﺒﻘﺎﺕ ﺍﻟﺸﻌﺭﺍﻨﻲ .95-94/1ﺴﻴﺭ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ .467/14
-2ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ ﺍﻟﺠﻨﻴﺩ ﺒﻥ ﻤﺤﻤﺩ ﺍﻟﺨﺯﺍﺯ ﺍﻟﻘﻭﺍﺭﻴﺭﻱ )297ﻫـ( .ﺼﻭﻓﻲ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﻁﺒﻘﺎﺕ ﺍﻟﺼﻭﻓﻴﺔ .135-129
ﺍﻟﺭﺴﺎﻟﺔ ﺍﻟﻘﺸﻴﺭﻴﺔ .431-430ﻁﺒﻘﺎﺕ ﺍﻷﻭﻟﻴﺎﺀ .136-126ﻁﺒﻘﺎﺕ ﺍﻟﺸﻌﺭﺍﻨﻲ .86-84/1
-3ﺃﺒﻭ ﺍﻟﻤﻐﻠﺱ ﺴﺭﻱ ﺒﻥ ﺍﻟﻤﻐﻠﺱ ﺍﻟﺴﻘﻁﻲ )251ﻫـ( .ﺨﺎل ﺍﻟﺠﻨﻴﺩ ﻭﺃﺴﺘﺎﺫﻩ .ﻤﻥ ﻜﺒﺎﺭ ﺍﻟﻤﺘﺼﻭﻓﺔ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﻁﺒﻘﺎﺕ
ﺍﻟﺼﻭﻓﻴﺔ .58-52ﺍﻟﺭﺴﺎﻟﺔ ﺍﻟﻘﺸﻴﺭﻴﺔ .419-417ﻁﺒﻘﺎﺕ ﺍﻷﻭﻟﻴﺎﺀ .165-160ﻁﺒﻘﺎﺕ ﺍﻟﺸﻌﺭﺍﻨﻲ .75-74/1
-4ﻤﻌﺭﻭﻑ ﺒﻥ ﻓﻴﺭﻭﺯ ﺍﻟﻜﺭﺨﻲ )200ﻫـ( .ﺃﺴﺘﺎﺫ ﺴﺭﻱ ﺍﻟﺴﻘﻁﻲ .ﻜﺎﻥ ﻤﻥ ﺠﻠﺔ ﺍﻟﻤﺸﺎﺌﺦ ﺍﻟﻤﺫﻜﻭﺭﻴﻥ ﺒﺎﻟﻭﺭﻉ .ﺘﺭﺠﻤﺘﻪ
ﻓﻲ :ﻁﺒﻘﺎﺕ ﺍﻟﺼﻭﻓﻴﺔ .86-80ﺍﻟﺭﺴﺎﻟﺔ ﺍﻟﻘﺸﻴﺭﻴﺔ .428-427ﻁﺒﻘﺎﺕ ﺍﻷﻭﻟﻴﺎﺀ .285-280ﻁﺒﻘﺎﺕ ﺍﻟﺸﻌﺭﺍﻨﻲ
.72/1
-5ﺃﺒﻭ ﺴﻠﻴﻤﺎﻥ ﺩﺍﻭﻭﺩ ﺒﻥ ﻨﺼﻴﺭ ﺍﻟﻁﺎﺌﻲ )165ﻫـ( .ﻤﻥ ﺃﺌﻤﺔ ﺍﻟﻤﺘﺼﻭﻓﺔ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﻁﺒﻘﺎﺕ ﺍﻷﻭﻟﻴﺎﺀ .203-200
ﺍﻟﺭﺴﺎﻟﺔ ﺍﻟﻘﺸﻴﺭﻴﺔ .423-422
-6ﺃﺒﻭ ﻤﺤﻤﺩ ﺤﺒﻴﺏ ﺒﻥ ﻋﻴﺴﻰ ﺒﻥ ﻤﺤﻤﺩ ﺍﻟﻌﺠﻤﻲ)119ﻫـ( .ﺯﺍﻫﺩ ﺃﻫل ﺍﻟﺒﺼﺭﺓ .ﻓﺎﺭﺴﻲ ﺍﻷﺼل .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﻁﺒﻘﺎﺕ
ﺍﻷﻭﻟﻴﺎﺀ .186-182ﺴﻴﺭ ﺍﻟﺴﻠﻑ ﺍﻟﺼﺎﻟﺤﻴﻥ .994/3ﺴﻴﺭ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ .144-143/6ﺍﻟﻨﺠﻭﻡ ﺍﻟﺯﺍﻫﺭﺓ .283/1
-7ﺃﺒﻭ ﺴﻌﻴﺩ ﺍﻟﺤﺴﻥ ﺒﻥ ﺃﺒﻲ ﺍﻟﺤﺴﻥ ﻴﺴﺎﺭ ﺍﻟﺒﺼﺭﻱ )110ﻫـ( .ﺸﻴﺦ ﺃﻫل ﺍﻟﺒﺼﺭﺓ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﻁﺒﻘﺎﺕ ﺍﻟﺤﻔﺎﻅ .35
ﻁﺒﻘﺎﺕ ﺍﻟﻔﻘﻬﺎﺀ .91ﺍﻟﻨﺠﻭﻡ ﺍﻟﺯﺍﻫﺭﺓ .342/1ﺴﻴﺭ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ .588-563/4ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ .73-69/2
-8ﺍﻟﻬﺎﻤﺵ ،7ﺹ .32
-9ﺍﻟﻬﺎﻤﺵ ،8ﺹ 83
-10ﻟﻌﻠﻪ ﺃﺒﻭ ﺍﻟﻌﺒﺎﺱ ﺃﺤﻤﺩ ﺒﻥ ﺇﺩﺭﻴﺱ ﺍﻟﻘﺭﺍﻓﻲ ﺍﻟﺼﻨﻬﺎﺠﻲ )684ﻫـ( .ﺼﺎﺤﺏ "ﺍﻟﺫﺨﻴﺭﺓ" ﻓﻲ ﺍﻟﻔﻘﻪ .ﺍﻨﺘﻬﺕ ﺇﻟﻴﻪ ﺭﺌﺎﺴﺔ
ﺍﻟﻔﻘﻪ ﺍﻟﻤﺎﻟﻜﻲ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻟﺩﻴﺒﺎﺝ ﺍﻟﻤﺫﻫﺏ .67-62ﺸﺠﺭﺓ ﺍﻟﻨﻭﺭ ) .188ﺍﻨﻅﺭ ﺍﻟﺼﻔﺤﺔ 258ﻤﻥ ﻤﺭﺁﺓ ﺍﻟﻤﺤﺎﺴﻥ (.
-11ﺍﻟﻬﺎﻤﺵ ،8ﺹ 75
86
)(3 )( 2 )(2 )( 1
ﺴﺨﺎﻭِﻱِّ ﻋﻦِ ﺍﻟﹾﻘﹶﺒﺎﺏِ ﻋﻦِ ﺍﺑﻦِ ﻋﺒﺪِ ﺍﻟﹾﻜﹶﺎﻓِﻲ ﻋﻦ ﺍﺑﻦِ
ﻗﹶﺎﻝﹶ :ﺭﻭﻳﺖ ﻋﻦِ ﺍﻟ ﺸﻴ ﺦِ ﺯﺭﻭﻕ
ﻭﻓِﻲ ﺭِﻭﺍﻳـﺔٍ ﺃﹸﺧﺮﻯ :ﻋﻦِ ﺍﻟ
)( 7 )(2 )ﺃ()(6 )(5 )(4
ﻋﻦ ﺍﺑﻦِ ﺣِﺮﺯِﻫِﻢ ﻣﺤ ﻤﺪٍ ﺑﻦِ ﻋﻠِﻲٍّ ﻋﻦ ﺃﹶﺑِﻲ ﻣﺤ ﻤﺪٍ ﺻﺎﻟِﺢ ﻋﻦ ﻋ ﻦ ﺃﹶﺑِﻲ ﺍﻟﹾﻌﺒﺎﺱِ ﺍﻟﹾﻤﺮﺳِﻲِّ ﻋﻦِ ﺍﻟﺸﺎﺫِﻟِﻲِّ ﻋﻄﹶﺎﺀِ ﺍﻟ ﱠﻠﻪِ
)(12 )(11 )(10 )(9 )(8
ﻋﻦ ﺇِﻣﺎﻡِ ﻋﻦِ ﺍﻟﹾﻐﺰﺍﻟِﻲِّ ﻋﻦِ ﺍﺑﻦِ ﺍﻟﹾﻌﺮﺑِﻲِّ ﺃﹶﺑِﻲ ﻣﺪﻳﻦ ﻋﻦ ﺃﹶﺑِﻲ ﻳﻌﺰﻯ ﻋﻦ ﺃﹶﺑِﻲ ﺍﻟﹾﺤﺴﻦِ ﻋﻠِﻲٍّ ﺍﻟﹾﻤﻐﺮِﺑِﻲِّ ﺍﺑﻦِ ﺣـﺮﺍﺯِﻡ
)(15 )(14 )(13
ﺴﻨﺪِ ﺍﻟﹾﻤﺘﻘﹶﺪِّﻡِ.
،ﺑِﺎﻟ ﻋ ﻦِ ﺍﻟﹾﺠﻨﻴﺪِ ﻋﻦ ﺃﹶﺑِﻲ ﻃﹶـﺎﻟِﺐ ﺍﻟﹾﻤﻜِّﻲِّ ﺍﻟﹾﺤﺮﻣﻴﻦِ ﺃﹶﺑِﻲ ﺍﻟﹾﻤﻌﺎﻟِﻲ
)(2 )ﺏ(
ﻣِﻦ ﺳﻴِّﺪِﻱ ﻋﺒﺪِ ﺍﻟ ﺮﺣﻤﺎﻥِ ﺍﻟﹾﻤـﺪﻧِﻲِّ ،ﻭﻫِﻲ ﺳِﻠﹾﺴِﻠﹶﺔﹸ ﺍﻷَﻗﹾﻄﹶﺎﺏِ .ﻗِﻴﻞﹶ :ﻭﺇِﻳﺎﻫﺎ ﻳﻌﻨِﻲ ﻭﻫـﺬِﻩِ ﺳِﻠﹾﺴِﻠﹶﺔﹲ ﺃﹸﺧﺮﻯ ﺗﺘـﺸ ﻌﺐ
)ﺕ(
ﻫِﻲ ﻗﹸﻄﹾﺐ ﻋﻦ ﻗﹸﻄﹾﺐٍ ﺇِﻟﹶﻰ ﺍﻟﻨﺒِﻲِّ ﺻﻠﱠﻰ ﺍﻟ ﱠﻠ ﻪ ﺸﻴﺦ ﺃﹶﺑﻮ ﺍﻟﹾﻌـﺒﺎﺱِ ﺍﻟﹾﻤﺮﺳِﻲ ﺭﺿِﻲ ﺍﻟ ﱠﻠﻪ ﻋﻨﻪ ﺣﻴﺚﹸ ﻳﻘﹸﻮﻝﹸ :ﻃﹶﺮِﻳﻘﹶﺘﻨﺎ ﻫﺬِﻩِ ﺇِﻧﻤﺎ
ﺍﻟ
)(2
-ﺑِﺎﻟﺘﺼﻐِﲑِ ﻓِﻴﻬِﻤﺎ ،ﻗِﻴﻞﹶ: ﺸﻴﺦ ﻋ ﺒﺪ ﺍﻟ ﺮﺣﻤﺎﻥِ ﺍﻟﹾﻤﺪﻧِﻲِّ ﺍﻟﹾﻤﺘﻘﹶﺪِّﻡِ ﻋﻦِ ﺍﻟﹾﻘﹸﻄﹾﺐِ ﺗـﻘﹶﻲِّ ﺍﻟﺪِّﻳﻦِ ﺍﻟﻔﹸﻘﹶـﻴِّﺮِ
ﻋﻠﹶﻴﻪِ ﻭﺳ ﱠﻠﻢ ،ﻭﻫِﻲ ﺍﻟ
)(2
ﺨﺮِ ﺍﻟﺪِّﻳﻦِ ﻋﻦِ ﺍﻟﹾﻘﹸ ﻄﹾﺐِ ﻧـﻮﺭِ ﺍﻟﺪِّﻳ ﻦِ ﺃﹶﺑِﻲ ﺍﻟﹾﺤﺴﻦِ ﻋﻠِﻲٍّ ﻋﻦِ ﺍﻟﹾﻘﹸﻄﹾﺐِ ﺗـﺎﺝِ
ﻭﺻ ﻒ ﻧﻔﹾﺴﻪ ﺑِﺬﹶﻟِﻚ ﺗﻮﺍﺿﻌﺎﹰ -ﻋ ﻦِ ﺍﻟﹾﻘﹸﻄﹾﺐِ ﻓﹶ
)(2 )(2
ﺍﻟﺪِّﻳﻦِ ﻋﻦِ ﺍﻟﹾﻘﹸﻄﹾﺐِ ﺷﻤﺲِ ﺍﻟﺪِّﻳﻦِ ﻋﻦِ ﺍﻟﹾﻘﹸ ﻄﹾﺐِ ﺯﻳـﻦِ ﺍﻟﺪِّﻳﻦِ ﺍﻟﹾﻘﹶﺰﻭِﻳﻨِﻲِّ ﻋـﻦِ ﺍﻟﹾﻘﹸﻄﹾﺐِ ﺃﹶﺑِﻲ ﺇِﺳﺤﺎﻕ ﺇِﺑﺮﺍﻫِﻴﻢ ﺍﻟﹾﺒﺼﺮِﻱِّ ﻋﻦِ
)(2 )(2 )( 2 )(2
ﺍﻟﹾﻘﹸﻄﹾﺐِ ﺃﹶﺣﻤﺪ ﺍﻟﹾﻤﺮﻭﺍﻧِﻲِّ ﻋﻦِ ﺍﻟﹾﻘﹸﻄﹾﺐِ ﺳﻌِـﻴﺪٍ ﻋﻦِ ﺍﻟﹾﻘﹸﻄﹾﺐِ ﻓﹶـﺘﺢِ ﺍﻟﺴﻌﻮﺩِ ﻋـﻦِ ﺍﻟﹾﻘﹸﻄﹾﺐِ ﺳﻌِﻴﺪٍ ﺍﻟﹾﻐﺰﻭﺍﻧِﻲِّ ﻋﻦِ ﺍﻟﹾﻘﹸ ﻄﹾﺐِ
)(2
ﺟﺎﺑِـﺮ ﻋﻦ
ﺕ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ" ﺏ" -ﺝ" :ﺘﺸﻌﺒﺕ ﻋﻥ ﺃ" -ﺝ " :ﺍﻟﺘﺎﺩﻟﻲ
-1ﺍﻟﻬﺎﻤﺵ ،4ﺹ 20
-2ﻟﻡ ﺃﻗﻑ ﻋﻠﻰ ﺘﺭﺠﻤﺘﻪ.
-3ﺃﺒﻭ ﺍﻟﺤﺴﻥ ﻋﻠﻲ ﺒﻥ ﻋﺒﺩ ﺍﻟﻜﺎﻓﻲ ﺒﻥ ﻋﻠﻲ ﺍﻟﺴﺒﻜﻲ )756ﻫـ( .ﻓﻘﻴﻪ ،ﻤﺤﺩﺙ ،ﻤﻔﺴﺭ ،ﺃﺼﻭﻟﻲ .ﺼﻨﻑ ﺃﻜﺜﺭ ﻤﻥ ﻤﺎﺌﺔ
ﻭﺨﻤﺴﻴﻥ ﻤﺼﻨﻔﺎ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﻁﺒﻘﺎﺕ ﺍﻟﺤﻔﺎﻅ .526-525ﻁﺒﻘﺎﺕ ﺍﻟﺸﺎﻓﻌﻴﺔ .42-37/3ﺍﻟﺒﺩﺭ ﺍﻟﻁﺎﻟﻊ .469-467/1
-4ﺍﻟﻬﺎﻤﺵ ،8ﺹ 75
-5ﺍﻟﻬﺎﻤﺵ ،1ﺹ 84
-6ﺍﻟﻬﺎﻤﺵ ،2ﺹ 84
-7ﺃﺒﻭ ﻤﺤﻤﺩ ﺼﺎﻟﺢ ﺒﻥ ﻴﻨﺼﺎﺭﻥ ﺍﻟﺩﻜﺎﻟﻲ )631ﻫـ( .ﻜﺎﻥ ﻟﻪ ﺭﺒﺎﻁ ﻤﺸﻬﻭﺭ ﺒﺂﺴﻔﻲ .ﺍﻷﻋﻼﻡ .199/3
-8ﺍﻟﻬﺎﻤﺵ ،6ﺹ 84
-9ﺍﻟﻬﺎﻤﺵ ،4ﺹ 51
-10ﺍﻟﻬﺎﻤﺵ ،7ﺹ 84
-11ﺍﻟﻬﺎﻤﺵ ،9ﺹ 84
-12ﺍﻟﻬﺎﻤﺵ ،6ﺹ 20
-13ﺍﻟﻬﺎﻤﺵ ،8ﺹ 62
-14ﺍﻟﻬﺎﻤﺵ ،7ﺹ 20
-15ﺍﻟﻬﺎﻤﺵ ،2ﺹ 85
87
)(1
ﺃﹶ ﻭﻝِ ﺍﻷَﻗﹾﻄﹶﺎﺏِ ﺍﻟﹾﺤﺴﻦِ ﺑﻦِ ﻋﻠِﻲٍّ ﺑﻦِ ﺃﹶﺑِﻲ ﻃﹶﺎﻟِﺐ .
)(2
ﺭﺿِﻲ ﺍﻟ ﱠﻠﻪ ﻋﻨﻪ ﻣﺎ ﺻﻮﺭﺗﻪ: ﻂِ ﺃﹸﺳﺘﺎﺫِﻧﺎ ﺃﹶﺑِﻲ ﻋﺒﺪِ ﺍﻟ ﱠﻠﻪِ ﺑﻦِ ﻧﺎﺻِﺮٍ
ﻭﻣِﻦ ﺧّ
)(3
:ﺃﹶﺧﺬﹶ ﺍﻟﹾﻘﹸﻄﹾﺐ ﺍﻟﹾﻜﹶﺒِﲑ ﻋﺒﺪ (( ﺸﻴﺦ ﻣﺤ ﻤﺪ ﺯﻳﻦ ﺍﻟﹾﻌﺎﺑِﺪِﻳﻦ ﺍﻟﹾﻤﺮﺻِﻔِﻲ ﻓِﻲ )) ﺩﺍﻋِﻲ ﺍﻟﹾﻔﹶﻼﹶﺡِ ﺇِﻟﹶﻰ ﺳﺒِﻴﻞِ ﺍﻟﻨﺠﺎﺡِ
ﻓﹶﺎﺋِﺪﺓﹲ :ﻗﹶﺎﻝﹶ ﺍﻟ
)ﺃ()(4
ﺸﺮِﻳﻒِ ﺍﻟﹾﺤﺴﻨِﻲِّ ﺍﻟﹾﻌﻄﱠـﺎﺭ ،ﺍﻟﹾﻤﺸﻬﻮﺭِ ﺑِﺎﻟ ﺰﻳﺎﺕِ
-ﺑِﺎﻟﹾﺒﺎﺀِ ﺍﻟﹾﻤﻮ ﺣﺪﺓﹶ -ﻋﻦ ﺳﻴِّﺪِﻱ ﻋ ﺒﺪِ ﺍﻟ ﺮﺣﻤﺎﻥِ ﺍﻟ ﺴﻼﹶﻡِ ﺑﻦ ﺑﺸِﻴﺶ
ﺍﻟ
ﺍﻟﹾﻤﺪﻧِﻲِّ ﻟِﺴﻜﹾﻨﺎﻩ ﺑِﺤﺎﺭﺓِ ﺍﻟ ﺰﻳﺎﺗِﲔ ﻣِﻦ ﻣﺪِﻳﻨﺘِﻪِ ﺻﻠﱠﻰ ﺍﻟ ﱠﻠﻪ ﻋﻠﹶﻴﻪِ ﻭﺳ ﱠﻠﻢ ،ﻭﻟﹶﻢ ﻳﻘﹾﺘﺪِ ﺍﺑﻦ ﺑﺸِﻴﺶ ﺑِﺄﹶﺣﺪٍ ﹶﻏﻴﺮِﻩِ ،ﻋﻦ ﺷﻴﺨِﻪِ ﺍﻟﹾﻌﺎﺭِﻑِ ﺗﻘﹼﻲِّ
ﺨﺮِ ﺍﻟﺪِّﻳﻦِ -ﺻﺎﺣِﺐِ ﺍﻟﹾﻤﺂِﺛﺮِ ﻭﺍﻟﹾﻤﻨﺎﻗِﺐِ
ﺍﻟﺪِّﻳﻦِ ﺍﻟﹾﻔﹸﻘﹶﻴِّﺮِ -ﺑِﺎﻟﺘﺼﻐِﲑِ ﻓِﻴﻬِﻤﺎ ،ﺳﻤﻰ ﻧﻔﹾﺴﻪ ﺑِﺬﹶﻟِﻚ ﺗﻮﺍﺿﻌﺎﹰ -ﻋﻦِ ﺍﻟﹾﻌﺎﺭِﻑِ ﻓﹶ
ﻭﺍﻟﹾﻤﻔﹶﺎﺧِﺮِ -ﻋﻦ ﺃﹶﺑِﻲ ﺍﻟﹾﺤﺴﻦِ ﻧﻮﺭِ ﺍﻟﺪِّﻳﻦ ﻋﻦِ ﺍﻟﹾﻌﺎﺭِﻑِ ﺗﺎﺝِ ﺍﻟﺪِّﻳﻦِ ﻋﻦِ ﺍﻷُﺳﺘﺎﺫِ ﺍﻟﹾﻌﺎﺭِﻑِ ﺑِﺎﻟ ﱠﻠﻪِ ﺗﻌﺎﻟﹶﻰ ﻣﺤ ﻤﺪٍ ﺍﻟﹾﻤﻠﹶ ﱠﻘﺐِ ﺷﻤﺲِ ﺍﻟﺪِّﻳﻦِ
ﺸﻴﺦِ ﺍﻟﹾﻌﺎﺭِﻑِ
ﺸﻴﺦِ ﺍﻟﹾﻌﺎﺭِﻑِ ﺑِﺎﻟ ﱠﻠﻪِ ﺳﻌِﻴﺪٍ ﻋﻦِ ﺍﻟ
ﺸ ﻴﺦِ ﺃﹶﺑِﻲ ﺍﻟﹾﻌﺒﺎﺱِ ﺃﹶﺣﻤﺪ ﺍﻟﹾﻤﺮﻭﺍﻧِﻲِّ ﻋﻦِ ﺍﻟ
ﺸﻴﺦِ ﺯﻳﻦِ ﺍﻟﺪِّﻳﻦِ ﺍﻟﹾﻘﹶﺰﻭِﻳﻨِﻲِّ ﻋﻦِ ﺍﻟ
ﻋﻦِ ﺍﻟ
)ﺏ()(5
. ﺑِﺎﻟ ﱠﻠﻪِ ﺳﻌﺪٍ
)ﺕ(
ﻛﹶﻤﺎ ﺭﺃﹶﻳﺖ. ﺴﻨﺪ
ﻫﻜﹶﺬﹶﺍ ﺭﺃﹶﻳﺖ ﻣﻨﻘﹸﻮﻻﹰ ﻣِﻦ ﻏﹶﻴﺮِ ﻣﻌﺮِﻓﹶﺔِ ﺃﹶﺳﻤﺎﺀِ ﺁﺑﺎﺀِ ﺑﻌﻀِﻬِﻢ .ﻓﹶﺬﹶﻛﹶﺮﺕ ﺍﻟ
ﺸﻴﺦِ ﺍﻟﹾﻌﺎﺭِﻑِ ﺑِﺎﻟ ﱠﻠﻪِ ﺗﻌﺎﻟﹶﻰ ﺃﹶﺑِﻲ ﻋﺒﺪِ ﺍﻟ ﱠﻠﻪِ ﺟﺎﺑِﺮٍ ،ﻭﻫﻮ ﺻﺤِﺐ ﻭﺍﻗﹾﺘﺪﻯ ﺑِﺄﹶ ﻭﻝِ ﺍﻷَﻗﹾﻄﹶﺎﺏِ ﺃﹶﺑِﻲ ﻣﺤ ﻤﺪٍ
ﻭﻫﻮ ﺻﺤِﺐ ﻭﺍﻗﹾﺘﺪﻯ ﺑِﺎﻟ
)ﺙ(
ﺠﺪ
ﻋﻠِﻲٍّ ﺑ ﻦِ ﺃﹶﺑِﻲ ﻃﹶﺎﻟِﺐ ﺭﺿِﻲ ﺍﻟ ﱠﻠﻪ ﻋﻨﻬﻤﺎ ،ﻭﻫﻮ ﺻﺤِﺐ ﻭﺍﻗﹾﺘﺪﻯ ﺑِﺮﺳﻮﻝِ ﺍﻟ ﱠﻠﻪِ ﺻﻠﱠﻰ ﺍﻟ ﱠﻠﻪ ﻋﻠﹶﻴﻪِ ﻭﺳ ﱠﻠﻢ ) ،ﻭﻣ ﺍﻟﹾﺤﺴﻦِ ﺑﻦِ
)ﺝ(
ﻭﻛﹶ ﺮﻡ. (
)( 5 )ﺡ( )(6
ﺃﹶﺑِﻲ ﺍﻟﹾﻤﻮﺍﻫِﺐِ ﺍﻟﺘﻮﻧﺴِﻲِّ ﻓِﻲ ﺑﻌﺾِ ﻛﹸﺘﺒِﻪِ ﻋﻦ ﺷﻴﺨِﻪِ ﺻﻔِﻲِّ ﺍﻟﺪِّﻳﻦِ ﻣﺤ ﻤﺪٍ ] ﺑﻦِ [ ﻭﺣﻜﹶﻰ ﺳﻴِّﺪِﻱ ﺇِﺑﺮﺍﻫِﻴﻢ ﺍﻟﹾﻤﻮﺍﻫِﺒِﻲ
)ﺥ(
ﻭﻫﻮ ﺃﹶ ﱠﻥ ﺃﹶ ﻭﻝﹶ ﻣﻦ ﺗﻠﹶﻘﱠﻰ ﺫﹶﻟِﻚ ﻃﹶﺮِﻳﻘﺎﹰ ﻓِﻴﻤﺎ ﺑﻴﻦ ﺍﻟﹾﺤﺴﻦِ ﺑﻦِ ﻋﻠِﻲٍّ ﺭﺿِﻲ ﺍﻟ ﱠﻠﻪ ﻋﻨﻬﻤﺎ ﻭﺟﺪِّﻩِ ﺭﺳﻮﻝِ ﺍﻟ ﱠﻠﻪِ ﺻﻠﱠﻰ ﺍﻟ ﱠﻠﻪ ﻋﻠﹶﻴﻪِ ﻭﺳ ﱠﻠﻢ
ﻓﹶﺎﻃِﻤﺔﹸ ﺍﻟ ﺰﻫﺮﺍﺀِ ﺑِﻨﺖ ﺭﺳﻮﻝِ ﺍﻟ ﱠﻠﻪِ ﺻﻠﱠﻰ ﺍﻟ ﱠﻠﻪ ﻋﻠﹶ ﻴﻪِ ﻭﺳ ﱠﻠﻢ ﻣ ﺪﺓﹶ ﺣﻴﺎﺗِﻬﺎ ﺭﺿِﻲ ﺍﻟ ﱠﻠﻪ
ﺙ" -ﺏ " :ﺍﺒﻥ ﺕ" -ﺝ " :ﺍﻟﺴﻨﺔ ﺏ" -ﺏ " ﺴﻌﻴﺩ ﺃ" -ﺝ " :ﻤﺸﻴﺵ
ﺥ -ﺒﻌﺩﻫﺎ ﻓﻲ "ﺏ " :ﺤﻴﺎ ﺡ -ﺯﻴﺎﺩﺓ ﻤﻥ "ﺝ" ﺝ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ"
-1ﺃﺒﻭ ﻤﺤﻤﺩ ﺍﻟﺤﺴﻥ ﺒﻥ ﻋﻠﻲ ﺒﻥ ﺃﺒﻲ ﻁﺎﻟﺏ ) 49ﺃﻭ50ﻫـ( .ﺴﺒﻁ ﺭﺴﻭل ﺍﻟﻠﹼﻪ )ﺹ( .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻹﺼﺎﺒﺔ -68/2
.73ﺴﻴﺭ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ .279-245/3ﻁﺒﻘﺎﺕ ﺍﻟﺸﻌﺭﺍﻨﻲ .26/1
-2ﺍﻟﻬﺎﻤﺵ ،6ﺹ 60
-3ﻜﺘﺎﺏ ﻓﻲ ﺍﻟﺘﺼﻭﻑ ،ﺼﻨﻔﻪ ﻤﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ ﺍﻟﻤﺭﺼﻔﻲ ﻟﺒﻴﺎﻥ ﺍﻟﻁﺭﻴﻘﺔ ﺍﻟﺠﻨﻴﺩﻴﺔ ﻭﺍﻟﺸﺎﺫﻟﻴﺔ .ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ ) .728/1ﻟﻡ
ﺃﻗﻑ ﻋﻠﻰ ﺘﺭﺠﻤﺔ ﻭﺍﻓﻴﺔ ﻟﻠﻤﺅﻟﻑ (.
-4ﺍﻟﻬﺎﻤﺵ ،3ﺹ 84
-5ﻟﻡ ﺃﻗﻑ ﻋﻠﻰ ﺘﺭﺠﻤﺘﻪ.
-6ﺃﺒﻭ ﺍﻟﻁﻴﺏ ﺇﺒﺭﺍﻫﻴﻡ ﺒﻥ ﻤﺤﻤﻭﺩ ﺍﻷﻗﺼﺭﺍﺌﻲ ﺍﻟﻤﻭﺍﻫﺒﻲ )908ﻫـ( .ﺃﺨﺫ ﻋﻥ ﺍﻟﺴﺨﺎﻭﻱ .ﻟﻪ :ﺸﺭﺡ ﻋﻠﻰ ﺍﻟﺤﻜﻡ ﺍﻟﻌﻁﺎﺌﻴﺔ،
ﻤﺅﻟﻔﺎﺕ ﻓﻲ ﺍﻟﺯﻴﺎﺭﺓ ﺍﻟﻨﺒﻭﻴﺔ ،ﺸﺭﺡ ﺍﻟﺭﺴﺎﻟﺔ ﺍﻟﺴﻨﻭﺴﻴﺔ ... ،ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻟﻨﻭﺭ ﺍﻟﺴﺎﻓﺭ .48ﻜﺸﻑ ﺍﻟﻅﻨﻭﻥ .675/1
88
)ﺃ( )(4 )(3 )(2 )(1
ﺛﹸ ﻢ ﺑﻌﺪﻩ ﺇِﻟﹶﻰ ﺍﻟﹾﺤﺴﻦِ ﺑﻦِ ﻋﻠِﻲٍّ ﺛﹸ ﻢ ﺇِﻟﹶﻰ ﻋﻠِﻲٍّ ﺛﹸ ﻢ ﺇِﻟﹶﻰ ﻋﺜﹾﻤﺎﻥﹶ ﺛﹸ ﻢ ﺇِﻟﹶﻰ ﻋﻤﺮ ﻋﻨﻬﺎ ،ﺛﹸ ﻢ ﺍﻧﺘﻘﹶﻞﹶ ﺑﻌﺪﻫﺎ ﺇِﻟﹶﻰ ﺃﹶﺑِﻲ ﺑﻜﹾﺮٍ
ﺭﺿِﻲ ﺍﻟ ﱠﻠﻪ ﻋ ﻨﻬﻢ ﺃﹶﺟﻤﻌِﲔ .ﺍﻧﺘﻬﻰ.
ﺸﻴﺦِ ﺭﺿِﻲ ﺍﻟ ﱠﻠﻪ ﻋﻨﻪ.
ﻂِ ﺍﻟ
ﻀﻪِ .ﺍﻧﺘﻬﻰ ﻣﺎ ﻭﺟِﺪ ﻓِﻲ ﺧّ
ﻭﻧﻘﹶﻠﹾﺘﻪ ﺑِﺎﻟﹾﻤﻌﻨﻰ ﻓِﻲ ﺑﻌِ
)ﺕ( )(5 )ﺏ(
ﺸ ﻴﺦِ ﻣﺤ ﻤﺪٍ ﺑﻦِ
ﺃﹶﺧﺬﹶ ﺑِﻄﹶﺮِﻳﻖِ ﺍﻟﻠِّﺒﺎﺱِ ﻭﺍﻟﺘﺒ ﺮﻙِ ﻋﻦِ ﺍﻟ ﺸﻴﺦ ﺃﹶﺑﺎ ﺍﻟﹾﺤﺴﻦِ
ﻣﻘﹶﻴﺪﺍﹰ ﺃﹶ ﱠﻥ ﺍﻟ ﻭﻗﹶﺎﻝﹶ ﺃﹶﻳﻀﺎﹰ ﻣﺎ ﻧﺼﻪ :ﻭﻣِﻤﺎ ﺭﺃﹶﻳﺖ
)(8 )(7 )ﺝ( )(6 )ﺙ(
ﺸﻴﺦِ ﺃﹶﺑِﻲ ﻣﺪﻳﻦ . ﻭﻫﺬِﻩِ ﺍﻟﻄﱠﺮِﻳﻖ ﺃﹶﻗﹾﺪﻡ ﻣِﻦ
ﺍﻟ ﺪﻛﱠـﺎﻟِﻲِّ ﻋﻦِ ﺍﻟ ﻋﻦ ﺃﹶﺑِﻲ ﻣﺤ ﻤﺪٍ ﺻﺎﻟِﺢٍ ﺑﻦِ ﻳﻨﺼﺎﺭﻥ ﺣِﺮﺯِﻫِﻢ ﻋﻠِﻲٍّ ﺑﻦِ
)(9
ﻃﹶﺮِﻳﻖِ ﺻﺤﺒﺘِﻪِ ﻻِﺑﻦِ ﻣﺸِﻴﺶ .
ﻗﹶﺎﻝﹶ ﺑﻌﻀﻬﻢ :ﻓﹶﻤﻦ ﻗﹶﺎﻝﹶ ﺇِ ﱠﻥ ﻃﹶﺮِﻳﻖ ﺍﻟﺸﺎﺫِﻟِﻴﺔِ ﻻﹶ ﺧِﺮﻗﹶﺔﹶ ﻓِﻴﻬﺎ ،ﻭﺇِﻧﻤﺎ ﻫِﻲ ﻣﺠ ﺮﺩ ﺍﻟﺼﺤﺒﺔِ ،ﻋﻨﻰ ﺍﻟﻄﱠﺮِﻳﻖ ﺍﻷَ ﻭﻝﹶ .ﻭﻣﻦ ﻗﹶﺎﻝﹶ ِﺇﻧﻬﺎ
ﺨﺮﻗﹶﺔِ ﻋﻨﻰ ﺍﻟﺜﱠﺎﻧِﻴﺔﹶ .ﻭﺍﻟﹾﻜﹸﻞﱡ ﺻﺤِﻴﺢ.
ﺑِﺎﻟﹾ ِ
)(6
ﺸﻴﺦ ﺃﹶﺑﻮ
ﺸﻴﺦِ ﺃﹶﺑِﻲ ﺳﻌِﻴﺪٍ ﺧﻠِﻴﻔﹶﺔِ ﺑﻦِ ﺃﹶﺣﻤﺪ ﺍﻟﹾﺒﺎﺟِﻲ ﺍﻟﺘﻤِﻴﻤِﻲِّ ﻋﻦ ﺃﹶﺑِﻲ ﻣﺪﻳﻦ .ﻭﺃﹶﺧﺬﹶ ﺍﻟ
ﻭﻗِﻴﻞﹶ ﺃﹶﻳﻀﺎﹰ :ﺇِ ﱠﻥ ﺃﹶﺑﺎ ﺍﻟﹾﺤﺴﻦِ ﺃﹶﺧﺬﹶ ﻋﻦِ ﺍﻟ
)(11 )ﺝ( )( 10
ﺸﻴﺦ ﻋﺒﺪ ﺍﻟﹾﻘﹶﺎﺩِﺭِ
،ﻭﻣِﻨﻬﻢ ﺍﻟ ﺑﻦ ﺣِﺮﺯِﻫِﻢ ﻭﻣِﻨﻬﻢ ﺃﹶﺑﻮ ﺍﻟﹾﺤﺴﻦِ ﻋﻠِﻲ ﻣﺪﻳﻦ ﻋﻦ ﺟﻤﺎﻋﺔٍ ﻣِﻦ ﺍﻷَﻛﹶـﺎﺑِﺮِ ﻣِﻨﻬﻢ ﺃﹶﺑﻮ ﻳﻌﺰﻯ
)(12
ﺭﺿِﻲ ﺍﻟ ﱠﻠﻪ ﻋﻦ ﺟﻤِﻴﻌِﻬِﻢ. ﺍﻟﹾﺠِﻴﻼﹶﻧِﻲ
ﺕ" -ﺏ " :ﺍﺒﻥ ﺏ" -ﺏ" :ﺭﺃﻴﺘﻪ ﺃ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺏ"
ﺝ" -ﺝ" :ﻴﻨﺼﺎﺭ ﺙ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ"
-1ﺍﻟﻬﺎﻤﺵ ،9ﺹ 27
-2ﺍﻟﻬﺎﻤﺵ ،8ﺹ 27
-3ﻋﺜﻤﺎﻥ ﺒﻥ ﻋﻔﺎﻥ )36ﻫـ( .ﺜﺎﻟﺙ ﺍﻟﺨﻠﻔﺎﺀ ﺍﻟﺭﺍﺸﺩﻴﻥ .ﻭﺃﺤﺩ ﺍﻟﻤﺒﺸﺭﻴﻥ ﺒﺎﻟﺠﻨﺔ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻹﺼﺎﺒﺔ .458-456/4
ﻁﺒﻘﺎﺕ ﺍﺒﻥ ﺴﻌﺩ .83-53/3
-4ﺍﻟﻬﺎﻤﺵ ،7ﺹ 32
-5ﺃﺒﻭ ﺍﻟﺤﺴﻥ ﺍﻟﺸﺎﺫﻟﻲ .ﺍﻨﻅﺭ :ﺍﻟﻬﺎﻤﺵ ،2ﺹ 84
-6ﻟﻡ ﺃﻗﻑ ﻋﻠﻰ ﺘﺭﺠﻤﺘﻪ.
-7ﺍﻟﻬﺎﻤﺵ ،7ﺹ 86
-8ﺍﻟﻬﺎﻤﺵ ،6ﺹ 84
-9ﺍﻟﻬﺎﻤﺵ ،3ﺹ 84
-10ﺍﻟﻬﺎﻤﺵ ،4ﺹ 51
-11ﺍﻟﻬﺎﻤﺵ ،7ﺹ 84
-12ﺃﺒﻭ ﻤﺤﻤﺩ ﻋﺒﺩ ﺍﻟﻘﺎﺩﺭ ﺒﻥ ﺃﺒﻲ ﺼﺎﻟﺢ ﺍﻟﺸﺭﻴﻑ ﺍﻟﺤﺴﻨﻲ ،ﺍﻟﻤﻌﺭﻭﻑ ﺒﺎﻟﺠﻴﻼﻨﻲ )561ﻫـ( .ﺸﻴﺦ ﺍﻟﻁﺭﻴﻘﺔ ﺍﻟﻘﺎﺩﺭﻴﺔ،
ﻭﺃﺤﺩ ﺃﻗﻁﺎﺏ ﺍﻟﺼﻭﻓﻴﺔ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺸﺫﺭﺍﺕ ﺍﻟﺫﻫﺏ .202-198/4ﻤﺭﺁﺓ ﺍﻟﻤﺤﺎﺴﻥ .263
89
)(3 ) ﺃ( )(2 )( 1
ﻋ ﻦ ﺃﹶﺑِﻲ ﻣﺤ ﻤﺪٍ ﻋﺒﺪِ ﺍﻟﹾﺠﻠِﻴﻞِ ﻭﺃﹶﺧﺬﹶ ﺃﹶﺑﻮ ﻳﻌﺰﻯ ﻋﻦ ﺃﹶﺑِﻲ ﺷﻌﻴﺐٍ ﺍﻟﺴﺎﺭِﻳﺔِ ﻋ ﻦ ﺃﹶﺑِﻲ ﻳﻨﻮﺭ ﻋﺒﺪِ ﺍﻟ ﱠﻠﻪِ ﺑﻦِ ﻭﻛﹾﺮِﻳﺲ ﺍﻟ ﺪﻛﱠﺎﻟِﻲِّ
)ﺏ( )( 6 )(3 )(5 )( 4
ﺍﻟﹾﺤﺴﻦِ ﻋﻦ ﺃﹶﺑِﻲ ﻋ ﻦ ﺃﹶﺑِﻲ ﺑﻜﹾﺮٍ ﺍﻟ ﺪﻳﻨﻮﺭِﻱِّ ﻋﻦ ﻭﺍﻟِﺪِﻩِ ﺃﹶﺑِﻲ ﺑِﺸﺮٍ ﻀﻞِ ﺍﻟﹾﺠﻮﻫﺮِﻱِّ
ﻋﻦ ﺃﹶﺑِﻲ ﺍﻟﹾﻔﹶ ﺑﻦِ ﻭﻳﺤﻼﹶﻥ
)(9 )(8 )(7
ﺑِِﺈﺳﻨﺎﺩِﻩِ. ﺴﺮِﻱِّ
ﻋﻦِ ﺍﻟ ﺭﻓِﻴﻖِ ﺍﻟﹾﺠﻨﻴﺪِ ﺍﻟﻨﻮﺭِﻱِّ
)(13 )(12 )(11 )(10
ﻋﻦ ﺃﹶﺑِﻲ ﺍﻟﹾﻘﹶﺎ ﺳِﻢِ ﻋﻦ ﺇِﻣﺎﻡِ ﺍﻟﹾﺤﺮﻣﻴﻦِ ﻋﻦِ ﺍﻟﹾﻐﺰﺍﻟِﻲِّ ﻋﻦِ ﺍﺑﻦِ ﺍﻟﹾﻌﺮﺑِﻲِّ ﺍﻟﹾﻤﻌﺎﻓِﺮِﻱِّ ﻭﺃﹶﺧﺬﹶ ﺍﺑﻦ ﺣِﺮِﺯﻫِﻢ
)(17 ) ﺕ()(16 )(15 )(14
ﻋﻦ ﻋﻦ ﺃﹶﺑِﻲ ﺑﻜﹾـﺮٍ ﺍﻟﺸِّﺒـﻠِﻲِّ ﻋﻦ ﺃﹶﺑِﻲ ﻣﺤ ﻤﺪٍ ﺍﻟﻨﺼﺮﺍﺑﺎﺩِﻱِّ ﻋﻦ ﺃﹶﺑِﻲ ﻋﻠِﻲٍّ ﺍﻟ ﺪﻗﱠﺎﻕِ ﺍﻟﹾﻘﹸﺸﻴﺮِﻱِّ
ﺙ" -ﺏ " :ﺍﻟﻨﺼﺭﺒﺎﺩﻱ ﺏ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ" ﺃ" -ﺝ " :ﺍﻴﻨﻭﺭ
-1ﺍﻟﻬﺎﻤﺵ ،4ﺹ 51
-2ﺃﺒﻭ ﺸﻌﻴﺏ ﺃﻴﻭﺏ ﺒﻥ ﺴﻌﻴﺩ ﺍﻟﺼﻨﻬﺎﺠﻲ ﺍﻟﺯﻤﻭﺭﻱ )561ﻫـ( .ﻟﻘﺏ ﺒﺎﻟﺴﺎﺭﻴﺔ ﻟﻁﻭل ﻗﻴﺎﻤﻪ ﻓﻲ ﺼﻼﺘﻪ .ﻭﻫﻭ ﻤﻥ ﺃﺸﻴﺎﺥ
ﺃﺒﻲ ﻴﻌﺯﻯ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻟﺘﺸﻭﻑ .192-187ﻤﺭﺁﺓ ﺍﻟﻤﺤﺎﺴﻥ .265 ،264ﺍﻹﻋﻼﻡ .403-396/1
-3ﻟﻡ ﺃﻗﻑ ﻋﻠﻰ ﺘﺭﺠﻤﺘﻪ
-4ﺃﺒﻭ ﻤﺤﻤﺩ ﻋﺒﺩ ﺍﻟﺠﻠﻴل ﺒﻥ ﻭﻴﺤﻼﻥ )541ﻫـ( .ﻤﻥ ﺃﻫل ﺍﻟﻌﻠﻡ ﻭﺍﻟﻌﻤل .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻟﺘﺸﻭﻑ .150-146ﺍﻹﻋﻼﻡ
.33-29/8
-5ﺃﺒﻭ ﺍﻟﻔﻀل ﻋﺒﺩ ﺍﻟﻠﹼﻪ ﺒﻥ ﺍﻟﺤﺴﻴﻥ ﺍﻟﺠﻭﻫﺭﻱ ﺍﻟﻤﺼﺭﻱ )480ﻫـ( .ﻤﻥ ﺍﻟﻭﻋﺎﻅ .ﻜﺎﻥ ﺃﺒﻭﻩ ﻤﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻌﺎﻤﻠﻴﻥ .ﺘﺭﺠﻤﺘﻪ
ﻓﻲ :ﺴﻴﺭ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ .495/18
-6ﺃﺒﻭ ﺒﻜﺭ ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩ ﺍﻟﻠﹼﻪ ﺍﻟﺩﻴﻨﻭﺭﻱ )430ﻫـ( .ﻤﻥ ﺍﻟﺯﻫﺎﺩ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺍﻟﻭﺍﻓﻲ ﺒﺎﻟﻭﻓﻴﺎﺕ .343-342/3
-7ﺃﺒﻭ ﺍﻟﺤﺴﻴﻥ ﺃﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ ﺍﻟﻨﻭﺭﻱ )295ﻫـ( .ﻴﻌﺭﻑ ﺒﺎﺒﻥ ﺍﻟﺒﻐﻭﻱ .ﻜﺎﻥ ﻤﻥ ﺃﺠل ﺍﻟﻤﺸﺎﻴﺦ ﻭﺍﻟﻌﻠﻤﺎﺀ .ﺼﺤﺏ ﺴﺭﻴﺎ
ﺍﻟﺴﻘﻁﻲ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﻁﺒﻘﺎﺕ ﺍﻟﺼﻭﻓﻴﺔ .169-164ﻁﺒﻘﺎﺕ ﺍﻷﻭﻟﻴﺎﺀ .70-62ﺍﻟﺭﺴﺎﻟﺔ ﺍﻟﻘﺸﻴﺭﻴﺔ .439-438
-8ﺍﻟﻬﺎﻤﺵ ،2ﺹ 85
-9ﺍﻟﻬﺎﻤﺵ 3ﺹ 85
-10ﺍﻟﻬﺎﻤﺵ ،7ﺹ 84
-11ﺍﻟﻬﺎﻤﺵ ،9ﺹ 84
-12ﺍﻟﻬﺎﻤﺵ ،6ﺹ 20
-13ﺍﻟﻬﺎﻤﺵ ،8ﺹ 62
-14ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ ﻋﺒﺩ ﺍﻟﻜﺭﻴﻡ ﺒﻥ ﻫﻭﺍﺯﻥ ﺒﻥ ﻋﺒﺩ ﺍﻟﻤﻠﻙ ﺍﻟﻘﺸﻴﺭﻱ )465ﻫـ( .ﺼﺎﺤﺏ "ﺍﻟﺭﺴﺎﻟﺔ" ﻓﻲ ﺍﻟﺘﺼﻭﻑ .ﺘﺭﺠﻤﺘﻪ ﻓﻲ:
ﻤﻘﺩﻤﺔ ﺍﻟﺭﺴﺎﻟﺔ ﺍﻟﻘﺸﻴﺭﻴﺔ .ﻁﺒﻘﺎﺕ ﺍﻷﻭﻟﻴﺎﺀ .260-257ﺍﻷﻋﻼﻡ .57 /4
-15ﺃﺒﻭ ﻋﻠﻲ ﺍﻟﺤﺴﻥ ﺒﻥ ﻋﻠﻲ ﺍﻟﺩﻗﺎﻕ )412ﻫـ(.
-16ﺇﺒﺭﺍﻫﻴﻡ ﺒﻥ ﻤﺤﻤﺩ ﺍﻟﻨﺼﺭﺍﺒﺎﺩﻱ )367ﻫـ( .ﺜﻘﺔ ،ﺤﺎﻓﻅ ﻟﻠﺴﻴﺭ ،ﻋﺎﻟﻡ ﺒﺎﻟﺘﺎﺭﻴﺦ .ﻜﺘﺏ ﺍﻟﺤﺩﻴﺙ ﻭﺭﻭﺍﻩ .ﺘﺭﺠﻤﺘﻪ :ﻁﺒﻘﺎﺕ
ﺍﻟﺼﻭﻓﻴﺔ .365-362ﻁﺒﻘﺎﺕ ﺍﻷﻭﻟﻴﺎﺀ .28-26ﺍﻟﺭﺴﺎﻟﺔ ﺍﻟﻘﺸﻴﺭﻴﺔ .438-437ﻁﺒﻘﺎﺕ ﺍﻟﺸﻌﺭﺍﻨﻲ .123-122/1
-17ﺃﺒﻭ ﺒﻜﺭ ﺍﻟﺸﺒﻠﻲ )334ﻫـ( .ﻗﻴل :ﺍﺴﻤﻪ ﺩﻟﻑ ﺒﻥ ﺠﺤﺩﺭ ،ﻭﻗﻴل :ﺍﺒﻥ ﺠﻌﻔﺭ .ﻭﻗﻴل :ﺍﺴﻤﻪ ﺠﻌﻔﺭ ﺒﻥ ﻴﻭﻨﺱ .ﻋﺎﻟﻡ،
ﻓﻘﻴﻪ ،ﻤﺎﻟﻜﻲ ﺍﻟﻤﺫﻫﺏ .ﻤﻥ ﺃﺼﺤﺎﺏ ﺍﻟﺠﻨﻴﺩ .ﺘﺭﺠﻤﺘﻪ :ﻁﺒﻘﺎﺕ ﺍﻟﺼﻭﻓﻴﺔ .257ﻁﺒﻘﺎﺕ ﺍﻷﻭﻟﻴﺎﺀ .213-204ﺍﻟﺭﺴﺎﻟﺔ
ﺍﻟﻘﺸﻴﺭﻴﺔ .420-419ﻁﺒﻘﺎﺕ ﺍﻟﺸﻌﺭﺍﻨﻲ .105-103/1
90
)(1
ﺃﹶﺑِﻲ ﺍﻟﹾﻘﹶﺎﺳِﻢِ ﺍﻟﹾﺠﻨﻴﺪِ .ﺍِﻧﺘﻬﻰ ﻣﺎ ﻭ ﺟِﺪ .ﻭﻓِﻲ ﺑﻌﻀِﻪِ ﻣﺨﺎﻟﹶﻔﹶﺔﹲ ﻟِﻤﺎ ﺍﺷﺘﻬﺮ ﻛﹶﻤﺎ ﺗﺮﻯ.
)(3 )(2
ﺸﻴﺦِ ﻋﺒﺪِ ﺍﻟﹾﻘﹶﺎﺩِﺭِ .ﻓﹶﺘﻜﹸﻮﻥﹸ ﻫﺬِﻩِ ﺍﻟﻄﱠﺮِﻳﻖ ﺍﻟﺸﺎﺫِﻟِﻴﺔﹸ ﻗﹶﺎﺩِﺭِﻳﺔﹰ ﺃﹶﻳﻀﺎﹰ .ﻭﻫﻮ ﺻﺤِﻴﺢ
ﻋ ﻦِ ﺍﻟ ﺸﻴﺦ ﺃﹶﺑﺎ ﻣﺪﻳﻦ
ﻭ ﹶﻗﺪ ﺭﺃﹶ ﻳﺖ ﻓِﻴﻪِ ﺃﹶ ﱠﻥ ﺍﻟ
ﺠﺘِﻪِ ﻭﺟﻠﹶﺲ ﺑﻴﻦ ﻳﺪﻳﻪِ ﻭ ﺳﻤِﻊ ﻣِﻨﻪ.
ﺸﻴ ﺦ ﻋ ﺒﺪ ﺍﻟﹾﻘﹶﺎﺩِﺭِ ﻓِﻲ ﺣ
ﺸﻴﺦِ ﺃﹶﺑِﻲ ﻣﺪﻳﻦ ﺃﹶﻧﻪ ﻟﹶﻘِﻲ ﺍﻟ
ﻓﹶﻘﹶﺪ ﹶﺛﺒﺖ ﻋﻦِ ﺍﻟ
ﻭﺍﻋﻠﹶﻢ ﺃﹶ ﱠﻥ ﻋِﻨﺪﻧﺎ ﺃﹶﻳﻀﺎﹰ ﺟِﻬﺘﻴﻦِ ﻟِﺪ ﺧﻮﻝِ ﺍﻟﹾﻘﹶﺎﺩِﺭِﻳﺔِ ﻓِﻲ ﻫﺬِﻩِ ﺍﻟﺴِّﻠﹾﺴِﻠﹶﺔِ ﺍﻟﹾﻤﺒﺎﺭﻛﹶﺔِ ﺯِﻳﺎﺩﺓﹰ ﻋﻠﹶﻰ ﻣﺎ ﻗﹶﺒﻠﹶﻪ:
)(4 )ﺃ(
ﺃﹶﻧﻪ ﻛﹶﺎﻧﺖ ﻟﹶﻪ ﺃﹸﻡ ﺻﺎﻟِﺤﺔﹲ ﺍﻧﺘﻔﹶﻊ ﺑِﻬﺎ ﻓِﻲ ﺸﻴﺦِ ﺃﹶﺑِﻲ ﺍﻟﹾﻌﺒﺎﺱِ ﺃﹶﺣﻤﺪ ) ﺑﻦِ ﻋﻘﹾﺒﺔﹶ ( ﺍﻟﹾﻴﻤﺎﻧِﻲِّ ﺍﻟﹾﺤﻀﺮﻣِﻲِّ
-ﺍﻷُﻭﻟﹶﻰ ﻣﺎ ﹶﺛﺒﺖ ﻋﻦِ ﺍﻟ
ﺍﻟﻄﱠﺮِﻳﻖِ ﻭﻫِﻲ ﻗﹶﺎﺩِﺭِﻳﺔﹲ ﻭﻛﹶﺬﹶﻟِﻚ ﺳﻠﹶﻔﹸﻬﺎ.
)(6 )(5 ) ﺏ(
ﺸﻴﺦِ ﺯﺭﻭﻕ ﺭﺿِﻲ ﺍﻟ ﱠﻠﻪ ﻋﻦِ ﺍﻟﹾﺠﻤِﻴﻊِ
ﺑﻌﺪﻩ ﻋﻦِ ﺍﻟ ﺸﻴﺦِ ﺯﺭﻭﻕ
ﺧﻠِﻴﻔﹶﺔﹸ ﺍﻟ ﺸﻴﺦ ﻃﹶﺎﻫِﺮ ﺑﻦ ﺯﻳﺎﻥﹶ
ﺍﻟ -ﺍﻟﺜﱠﺎﻧِﻴﺔﹸ ﻣﺎ ﺫﹶﻛﹶﺮ
)(8 )(7
ﻟِﻴﻠﹾﺒﺲ ﻣِﻨ ﻪ ﺸﻴﺦ ﻋﺒﺪ ﺍﻟﹾﻘﹶﺎﺩِﺭِ ﺍﻟﻨﺒﺘِﻴﺘِﻲِّ
ﺴﻼﹶﻡِ ،ﺃﹶﺗﺎﻩ ﺍﻟ
ﺼﻼﹶﺓِ ﻭﺍﻟ
ﻀﻞﹸ ﺍﻟ
ﻟﹶﻤﺎ ﻭﺭﺩ ﺍﻟﹾﻤﺪِﻳﻨﺔﹶ ﺍﻟﹾﻤﺸ ﺮﻓﹶﺔﹶ ﻋﻠﹶﻰ ﻣﺸﺮِّﻓِﻬﺎ ﺃﹶﻓﹾ ﺃﹶﻧﻪ
ﺸﻴﺦ ﺯﺭﻭﻕ ﺛﹸ ﻢ ﻗﹶﺎﻝﹶ ﻟﹶﻪ :ﺇِﻳﺘِﻴﻨِﻲ ﺑِﺄﹸﺧﺮﻯ ،ﺃﹶﻣﺎ ﻫﺬِﻩِ ﻓﹶﻼﹶ ﺗﺮﺍﻫﺎ ﺃﹶﺑﺪﺍﹰ .ﻓﹶﺠﺎﺀَﻩ ﺑِﺄﹸﺧﺮﻯ ﻓﹶﹶﺄﻟﹾﺒﺴﻪ
ﺨﺮﻗﹶﺔﹶ ﻭﻣﻌﻪ ﻃﹶﺎ ِﻗﻴﺔﹲ .ﻓﹶﺘﻨﺎﻭﻟﹶﻬﺎ ﻣِﻨﻪ ﺍﻟ
ﺍﻟﹾ ِ
)ﺕ(
ﺇِﻳﺎﻫﺎ .ﻗﹶﺎﻝﹶ :ﻭِﺇﻧﻤﺎ ﺃﹶﻣﺴﻚ ﺍﻷُﻭﻟﹶﻰ ﻟِﻴﻜﹸﻮﻥﹶ ﻗﹶﺪ ﻟﹶﺒﺴﻬﺎ ﻫﻮ ﺃﹶﻳﻀﺎﹰ ﻣِﻨﻪ .ﻓﹶﻴﻜﹸﻮﻥﹸ ﻛﹸﻞﱞ ﻣِﻨﻬﻤﺎ ﹶﻗﺪ ﻟﹶﺒﺲ ﻣِﻦ ﺍﻵﺧﺮِ .ﻭﺍﻟﻨﺒﺜِﻴﺜِﻲ
ﻗﹶﺎﺩِﺭِﻱ.
ﺕ" -ﺏ " :ﺍﻟﻨﺒﺜﻴﺘﻲ" .ﺝ" :ﺍﻟﻨﺒﺘﺒﻲ ﺏ" -ﺝ" :ﺫﻜﺭﻩ ﺃ -ﺴﺎﻗﻁﺔ ﻤﻥ "ﺝ"
-1ﺍﻟﻬﺎﻤﺵ ،2ﺹ 85
-2ﺍﻟﻬﺎﻤﺵ ،6ﺹ 84
-3ﻋﺒﺩ ﺍﻟﻘﺎﺩﺭ ﺍﻟﺠﻴﻼﻨﻲ .ﺍﻨﻅﺭ :ﺍﻟﻬﺎﻤﺵ ،12ﺹ 88
-4ﺍﻟﻬﺎﻤﺵ ،8ﺹ 83
-5
-6ﺍﻟﻬﺎﻤﺵ ،4ﺹ 20
-7ﻗﺎل ﻤﺤﻤﺩ ﺒﻥ ﺃﺤﻤﺩ ﺍﻟﻭﺍﻓﻼﻭﻱ ﻓﻲ :ﺴﻠﺴﻠﺔ ﺍﻷﻨﻭﺍﺭ ،ﻓﻲ ﻨﻅﻡ ﺩﺭﺭ ﺍﻟﺴﺎﺩﺓ ﺍﻷﺨﻴﺎﺭ )ﻤﺨﻁﻭﻁ( ،ﻨﻅﻡ ﻓﻴﻬﺎ ﺒﻌﺽ ﺍﻟﻔﻬﺎﺭﺱ
ﻭﺠﺯﺀﺍ ﻤﻥ ﻓﻬﺭﺴﺔ ﺍﻟﻴﻭﺴﻲ:
ﺃﻋـﻨﻲ ﺍﻟﻤﺸﺭﻓـﺔ ﻭﺍﻷﻤـﻴـﻨـﺔ ﺃﻨـﻪ ﻟـﻤـﺎ ﻭﺭﺩ ﺍﻟﻤـﺩﻴـﻨـﺔ
ﺍﻟﻨـﺒـﺜـﻴﺜﻲ ﻭﻫـﻭ ﻟـﻪ ﻓـﺒﺎﺩﺭ ﺃﺘـﺎﻩ ﺫﺍﻙ ﺍﻟﺸـﻴﺦ ﻋﺒﺩ ﺍﻟﻘـﺎﺩﺭ
ﺁﺕ ﺒﺄﺨﺭﻯ ﻴﺎ ﺃﺨﺎ ﻫـﺫﺍ ﺍﻟﻤﻨـﺎل ﻤﻨﻪ ﻟﻬﺎ ﺸﻴﺨـﻨﺎ ﺯﺭﻭﻕ ﻭﻗـﺎل
ﻟﺒﺴﻬﺎ ﻫﻭ ﻤﻥ ﺫﻱ ﺍﻟﺴﺭ ﺍﻟﻤﺼﻭﻥ ﻭﺇﻨـﻤﺎ ﺃﻤـﺴﻙ ﺍﻷﻭﻟـﻰ ﻟﻴﻜﻭﻥ
ﺍﻟﻨﺒﺜـﻴﺜﻲ ﻗـﺎﺩﺭﻱ ﻨﻌﻡ ﺍﻟﺴـﺎﺌـﺭ ﻭﺍﻋﻠﻡ ﺒﺄﻥ ﺍﻟﺸـﻴﺦ ﻋﺒﺩ ﺍﻟﻘـﺎﺩﺭ
ﺒﺨﻁ ﺸﻴﺨﻨﺎ ﺍﻟﻴـﻭﺴﻲ ﻜﻤﺎ ﺘـﺭﻯ ﻫﺫﺍ ﺍﻟـﺫﻱ ﻭﺠﺩﺘـﻪ ﻤﺴـﻁﺭﺍ
91
ﻓﻬﺮﺱ ﺍﻵﻳـﺎﺕ
18 (( وَأَﻗِﯿﻤُﻮا اﻟﺼﱠﻼَةَ )) -
26 (( )) وَاﺧْﺘِﻼَفِ أَﻟْﺴِﻨَﺘِﻜُﻢْ وَأَﻟْﻮَاﻧِﻜُﻢْ -
22 (( ﺳﻠِﻨَﺎ أَﺟَﻌَﻠْﻨَﺎ ﻣِﻦْ دُونِ اﻟﺮﱠﺣْﻤَﺎنِ آﻟِﮭَﺔً ُﯾﻌْﺒَﺪُونَ
وَاﺳْﺄَلْ ﻣَﻦْ أَرْﺳَﻠْﻨَﺎ ﻣِﻦْ ﻗَﺒْﻠِﻚَ ﻣِﻦْ ُر ُ )) -
50 (( أََن اُﺷْﻜُﺮْ ﻟِﻲ وَﻟِﻮَاﻟِﺪَﯾْﻚَ )) -
04 (( إِنﱠ اﻟﻠﱠﮫَ ﻻَ ﯾَﺴْﺘَﺤْﯿِﻲ أَنْ ﯾَﻀْﺮِبَ ﻣَﺜَﻼً ﻣﱠﺎ ﺑَﻌُﻮﺿَﺔً ﻓَﻤَﺎ ﻓَﻮْﻗَﮭَﺎ )) -
03 (( ﻓَﺈِنْ ﻟَﻢْ ﯾُﺼِﺒْﮭَﺎ وَاﺑِﻞٌ ﻓَﻄَﻞﱞ )) -
50 (( وَﻗَﻀَﻰ رَﺑﱡﻚَ أَﻻﱠ ﺗَﻌْﺒُﺪُوا إِﻻﱠ إِﯾﱠﺎهُ وَﺑِﺎﻟْﻮَاﻟِﺪَﯾْﻦِ إِﺣْﺴَﺎﻧﺎ )) -
20 (( ﻗُﻞْ ﯾُﺤْﯿِﯿﮭَﺎ اﻟﱠﺬِي أَﻧْﺸَﺄَھَﺎ أَوﱠلَ ﻣَﺮﱠةٍ )) -
20 (( ﻛَﻤَﺎ ﺑَﺪَأْﻧَﺎ أَوﱠلَ ﺧَﻠْﻖٍ ﻧُﻌِﯿﺪُهُ )) -
49 (( وَاﻟْﻤُﺮْﺳَﻼَتِ ﻋُﺮْﻓﺎً )) -
22 (( وَﻣَﺎ أَرْﺳَﻠْﻨَﺎ ﻣِﻦْ ﻗَﺒْﻠِﻚَ ﻣِﻦْ رَﺳُﻮلٍ إِﻻﱠ ﯾُﻮﺣَﻰ إِﻟَﯿْﮫِ أَﻧﱠ ُﮫ ﻻَ إِﻟَﮫَ إِﻻﱠ أَﻧَﺎ ﻓَﺎﻋُْﺒﺪُونِ ))
92
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ
-ﺃﹶﺗﺪﺭﻭﻥﹶ ﻣﺎﺫﹶﺍ ﻗﹶﺎﻝﹶ ﺭﺑﻜﹸﻢ؟ ﻗﹶﺎﻟﹸﻮﺍ :ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹸﻪ ﺃﹶﻋﻠﹶﻢ .ﻗﹶﺎﻝﹶ :ﺃﹶﺻﺒﺢ ﻣِﻦ ﻋِﺒﺎﺩِﻱ ﻣﺆﻣِﻦ ﺑِﻲ
ﻭﻛﹶﺎﻓِﺮ36.......................................................................
-ﺍﻷَﻧﺒِﻴﺎﺀُ ﺃﹶﻭﻻﹶﺩ ﻋﻼﱠﺕٍ ،ﺃﹸﻣﻬﺎﺗﻬﻢ ﺷﺘﻰ ﻭﺃﹶﺑـﻮﻫﻢ ﻭﺍﺣِﺪ22........................
-ﺃﹶﻥﹾ ﺗﻤﻮﺕ ﻭﻟِﺴﺎﻧﻚ ﺭﻃﹾﺐ ﻣِﻦ ﺫِﻛﹾﺮِ ﺍﻟﻠﱠﻪِ 47....................................
-ﺇِﻧﻤﺎ ﺍﻷَﻋﻤﺎﻝﹸ ﺑِﺎﻟﻨِّﻴﺎﺕِ23......................................................
-ﺣﺪِّﺙﹾ ﻋﻦِ ﺍﻟﹾﺒﺤﺮِ ﻭﻻﹶ ﺣﺮﺝ30................................................
-ﺣﺪِّﺙﹾ ﻋﻦ ﺑﻨِﻲ ﺇِﺳﺮﺍﺋِﻴﻞﹶ ﻭﻻﹶ ﺣﺮﺝ30..........................................
-ﺣﻤِﻲ ﺍﻟﹾﻮﻃِﻴﺲ33............................................................
-ﻓﹶﺄﹶﺧﺬﹶﻧِﻲ ﺍﻟﹾﻤﻠﹶﻚ ﻓﹶﻐ ﱠﻄﻨِﻲ ﺣﺘﻰ ﺑﻠﹶﻎﹶ ﻣِﻨِّﻲ ﺍﻟﹾﺠﻬﺪ55................................
-ﻗﹶﻴِّﺪﻭﺍ ﺍﻟﹾﻌِﻠﹾﻢ ﺑِﺎﻟﹾﻜِﺘﺎﺏِ03......................................................
-ﺍﻟﹾﻜﹸﺒﺮ ﺍﻟﹾﻜﹸﺒﺮ43...............................................................
-ﻻﹶ ﺗﻐﻀﺐ 47................................................................
-ﻻﹶ ﻳﻨﺘﻄِﺢ ﻓِﻴﻬﺎ ﻋﻨﺰﺍﻥِ 33.....................................................
-ﻟِﻴﺒﻠِّﻎِ ﺍﻟﺸﺎﻫِﺪ ﻣِﻨﻜﹸﻢ ﺍﻟﹾﻐﺎﺋِﺐ ،ﻓﹶﺮﺏ ﻣﺒﻠِّﻎٍ ﺃﹶﻭﻋﻰ70...............................
93
ﻓﻬﺮﺱ ﺍﻷﻋـﻼﻡ
ﺍﻟـﻤﺬﻛـﻮﺭﻳـﻦ ﻓـﻲ ﺍﻟـﻤـﺘـﻦ
-ﺃ-
88 ،27 ﺃﺑﻮ ﺑﻜﺮ ) ﺍﻟﺼﺤﺎﰊ (
56-53 ﺴ ِﻦ ﺍﻟﺘﻄﹶﺎﻓِﻲ
ﺤ
ﹶﺃﺑﻮ ﺑﻜﹾ ٍﺮ ﺑﻦ ﺍﻟﹾ
89 ،86 ،84 ﺃﺑﻮ ﺑﻜﹾ ٍﺮ ﺑﻦ ﺍﻟﹾ ﻌ ﺮِﺑ ِّﻲ ﺍﻟﹾﻤﻌﺎ ِﻓﺮِﻱ
23 ﹶﺃﺑﻮ ﺑﻜﹾ ٍﺮ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﺴﻜﹾﺘﺎﻧِﻲ
89 ﺃﺑﻮ ﺑﻜﹾ ٍﺮ ﺍﻟ ﺪﻳﻨﻮﺭِﻱ
89 ﺸﺒﻠِﻲ
ﹶﺃﺑﻮ ﺑﻜﹾـﺮ ﺍﻟ ِّ
69 ﺃﺑﻮ ﺑﻜﺮ ﺍﳌﻘﺮﻱ
ﺃﺑﻮ ﺑﻜﺮ = ﳏﻤﺪ ﺑﻦ ﺍﻟﻄﻴﺐ ﺍﻟﺒﺎﻗﻼﱐ )ﺍﻟﻘﺎﺿﻲ (
89 ﺃﺑﻮ ِﺑﺸٍ ﺮ
76 ،66 ،64 ﺃﺑﻮ ﺟﻌﻔﺮ = ﺍﺑﻦ ﺍﻟﺰﺑﲑ
ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ 89 ،86 ،84 ،75 ،61 ،20
71 ﹶﺃﺑﻮ ﺩﺍﻭﻭ ﺩ
84 ﺃﺑﻮ ﺃﲪﺪ ) ﺟﻌﻔﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺍﺑﻦ ﺳﻴﺪ ﺑﻮﻧﺔ (
ﺤﺪﺍﺩ ﺍﻟﹾﻴﻮﺳِ ﻔﻲ
ﹶﺃﺑﻮ ﺇِﺳﺤﺎﻕِ = ﺇﺑﺮﺍﻫِﻴﻢ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﹾ
ﻱ
ﹶﺃﺑﻮ ﺇِﺳﺤﺎﻕِ = ﺇﺑﺮﺍﻫِﻴﻢ ﺍﻟﹾﺒﺼِ ﺮ ِّ
69 ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﻐﻄﻲ
39 ،8 ،7 ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻷﺷﻌﺮﻱ
ﺴ ِﻦ = ﻋ ِﻠﻲ ﺑﻦ ﹶﺃﺑِﻲ ﻃﹶﺎﻟِﺐ
ﺤ
ﺃﺑﻮ ﺍﻟﹾ
ﺃﺑﻮ ﺍﳊﺴﻦ = ﻋﻠﻲ ﺍﺑﻦ ﺣﺮﺍﺯﻡ ) ِﺣﺮﺯِﻫﻢ(
ﺠﺒﺎ ِﺭ ﺍﻟﺸﺎ ِﺫﻟِﻲ
ﺴ ِﻦ = ﻋ ِﻠﻲ ﺑﻦ ﻋﺒِ ﺪ ﺍﻟﹾ
ﺤ
ﹶﺃﺑﻮ ﺍﻟﹾ
ﺃﺑﻮ ﺍﳊﺴﻦ = ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺴﺠﻠﻤﺎﺳﻲ
ﺤ ﻤ ٍﺪ ﺑِ ﻦ ﺇِﺳﻤﺎﻋِﻴ ﹶﻞ ﺑِ ﻦ ﹶﺃﺑِﻲ ﺯﺭﻋﺔ
ﺴ ِﻦ = ﻋ ِﻠﻲ ﺑﻦ ﻣ
ﺤ
ﹶﺃﺑﻮ ﺍﻟﹾ
94
ﺃﺑﻮ ﺍﳊﺴﻦ = ﻋﻠﻲ ﺑﻦ ﻭﻓﺎ
85 ﺴ ِﻦ ﺍﻟﹾ ﹶﻘﺮﺍ ِﻓ ِّﻲ
ﺤ
ﺃﹶﺑﻮ ﺍﻟﹾ
89 ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﻨﻮﺭﻱ
69 ﺃﺑﻮ ﺍﻟﻄﺎﻫﺮ ﺍﻟﺮﺑﻌﻲ
ﺐ ﺑﻦ ﻳﺤﻴﻰ ﺍﻟﹾ ﻤﻴﺴﻮﺭِﻱ 51
ﹶﺃﺑﻮ ﺍﻟﻄﱠِّﻴ ِ
ﹶﺃﺑﻮ ﺍﻟﹾ ﻌﺒﺎﺱِ = ﹶﺃﺣ ﻤﺪ ﺍﻟ ﺪﺭﺍ ِﻭﻱ
) ﻗﻄﺐ ( ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ = ﹶﺃﺣ ﻤ ﺪ ﺍﻟﹾ ﻤﺮﻭﺍِﻧ ِّﻲ
ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ = ﺃﲪﺪ ﺑﺎﺑﺎ ﺍﻟﺴﻮﺩﺍﱐ
ﺠﻠﹾﺪِﻱ
ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ = ﹶﺃﺣ ﻤﺪ ﺑﻦ ﺳﻌِﻴ ٍﺪ ﺍﻟﹾ ِﻤ ِ
ﺱ = ﹶﺃﺣ ﻤﺪ ﺑﻦ ﻋﻄﹶﺎ ِﺀ ﺍﻟ ﱠﻠ ِﻪ ﺍ ِﻹﺳ ﹶﻜﻨ ﺪﺭﺍﻧِﻲ
ﺃﹶﺑﻮ ﺍﻟﹾ ﻌﺒﺎ ِ
ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ = ﺃﲪﺪ ﺑﻦ ﻋﻘﺒﺔ ﺍﻟﻴﻤﺎﱐ ﺍﳊﻀﺮﻣﻲ
ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ = ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺍﳊﺎﺟﻲ
ﺃﺑﻮ ﺍﻟﹾ ﻌﺒﺎﺱِ = ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺍﳌﻨﺠﻮﺭ
ﹶﺃﺑﻮ ﺍﻟﹾ ﻌﺒﺎﺱِ = ﹶﺃﺣ ﻤﺪ ﺑﻦ ﻋ ِﻠ ِّﻲ ﺑِ ﻦ ِﻋﻤﺮﺍ ﹶﻥ ﺍﻟﹾﻔﹶﺎ ِﺳﻲ
ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ = ﺃﲪﺪ ﺑﻦ ﻋﻤﺮ ﺍﻷﻧﺼﺎﺭﻱ ﺍﳌﺮﺳﻲ
ﺤ ﻤ ٍﺪ ﺍﻟﺘﺠﻤ ﻌِﺘﻲ
ﹶﺃﺑﻮ ﺍﻟﹾ ﻌﺒﺎﺱِ = ﹶﺃﺣ ﻤﺪ ﺑﻦ ﻣ
ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ = ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﺑﻦ ﺍﻟﻘﺎﺿﻲ
ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ = ﺃﲪﺪ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﺮﺍﺷﺪﻱ ﺍﳌﻠﻴﺎﱐ
ﹶﺃﺑﻮ ﺍﻟﹾ ﻌﺒﺎﺱ = ﺃﲪﺪ ﺯﺭﻭﻕ ﺍﻟﹾﺒﺮﻧﺴِﻲ ﺍﻟﹾﻔﹶﺎﺳِﻲ
67 ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﳌﻘﺮﻱ
89 ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺍﳉﻮﻫﺮﻱ )ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺍﳊﺴﲔ (
66 ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺃﰊ ﺍﻟﻨﻌﻴﻢ
90 ،89 ،86 ،85 ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﳉﻨﻴﺪ
ﹶﺃﺑﻮ ﺍﻟﹾﻘﹶﺎ ِﺳ ِﻢ = ﻋﺒﺪﺍﻥﹸ ﺍﺑﻦ ﲪﻴﺪ ﺑِ ﻦ ﻋﺒﺪﺍ ﹶﻥ ﺍﻟﹾ ﻤﻨِﻴﺤِﻲ
ﹶﺃﺑﻮ ﺍﻟﹾﻘﹶﺎ ِﺳ ِﻢ = ﺍﻟﹾﻐﻮﻟِﻲ ﺍﻟﹾ ﹶﻔﺸﺘﺎﻟِﻲ 76
83 ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻐﺎﺯﻱ
89 ،75 ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻘﺸﲑﻱ
ﺃﺑﻮ ﺍﻟﹾﻘﹶﺎ ِﺳ ِﻢ ﺍﻟﹾ ﻤﺴﻜﹶﺎﻧِﻲ 78
95
72 ﺃﺑﻮ ﺍﻟﹾ ﻤﺠِ ﺪ ﺍﻟ ِّﺪ ﻣﺸِ ﻘ ِّﻲ
69 ﺃﺑﻮ ﺍﺪ ﺍﻟﻘﺰﻭﻳﲏ
89 ،86 ،62 ﺃﺑﻮ ﺍﳌﻌﺎﱄ ﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ ) ﺍﳉﻮﻳﲏ (.
ﺃﺑﻮ ﺍﳌﻐﻠﺲ = ﺳﺮﻱ ﺍﻟﺴﻘﻄﻲ
ﺃﺑﻮ ﺍﳌﻮﺩﺓ = ﺧﻠﻴﻞ ﺑﻦ ﺇﺳﺤﺎﻕ
ﺃﺑﻮ ﺍﻟﻨﻌﻴﻢ = ﺭﺿﻮﺍﻥ ﺑﻦ ﻋﺒﺪ ﺍﷲ ) ﺍﳉﻨﻮﻱ (
ﺃﺑﻮ ﺍﻟﻮﻗﺖ = ﻋﺒﺪ ﺍﻷﻭﻝ ﺑﻦ ﻋﻴﺴﻰ ﺍﻟﺴﺠﺰﻱ
ﺸﺮِﻳﻒ ﺍﻟﹾﻘﹶﺎ ِﺩﺭِﻱ
ﺃﺑﻮ ﺯ ﹶﻛ ِﺮﻳﺎﺀ = ﻳﺤﻴﻰ ﺑﻦ ﹶﺃﺣ ﻤ ﺪ ﺍﻟ
52 ﺤﻤﺪ ﺍﻟﻨ ِﺪّﻱ
ﹶﺃﺑﻮ ﺯﻳﺎ ﹶﻥ ﺍﺑﻦ ﻣ
46 ﹶﺃﺑﻮ ﺯﻳٍ ﺪ
77 ﺃﺑﻮ ﺯﻳٍ ﺪ ﺍ َﻷﺳﻴﻮﻃِ ِﻲ
ﺸﺮِﻳﻒ ﺍﻟﹾ ﻌﻄﱠﺎﺭ ﺍﻟﹾ ﻤ ﺪِﻧﻲ
ﺃﺑﻮ ﺯﻳٍ ﺪ = ﻋﺒﺪ ﺍﻟ ﺮﺣﻤﺎ ِﻥ ﺍﻟ
ﺃﺑﻮ ﺯﻳﺪ = ﻋﺒﺪ ﺍﻟﺮﲪﺎﻥ ﺑﻦ ﳏﻤﺪ ﺍﻟﻔﺎﺳﻲ
ﺃﺑﻮ ﺳﻌِﻴ ٍﺪ = ﺧﻠِﻴﻔﹶﺔ ﺑﻦ ﹶﺃﺣ ﻤ ﺪ ﺍﻟﹾﺒﺎﺟِﻲ ﺍﻟﺘﻤِﻴﻤِﻲ
ﺃﺑﻮ ﺳﻠﻴﻢ = ﺩﺍﻭﻭﺩ ﺍﻟﺒﺎﺧﻠﻲ
89 ﺃﺑﻮ ﺷﻌﻴﺐ ﺍﻟﺴﺎﺭﻳﺔ
50 ﺃﺑﻮ ﻃﺎﻟﺐ ) ﻋﻢ ﺍﻟﺮﺳﻮﻝ (
86 ،84 ،75 ﺃﺑﻮ ﻃﺎﻟﺐ ﺍﳌﻜﻲ
ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻏﹶﺎﺯِﻱ 76 ،66 ،64 ،63
ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺟﺎﺑِـﺮ ) ﻗﻄﺐ ( 87 ،86
77 ،67 ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺍﳉﻨﺎﻥ
69 ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺍﳋﻮﱄ
ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﹼﻪ = ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺍﻟﻔﻀﻞ ﺧﺮﻭﻑ ﺍﻟﺘﻮﻧﺴﻲ
ﺤ ﻤﺪ ﺑﻦ ﺇِﺑﺮﺍﻫِﻴ ﻢ ﺍﻟﹾ ﻬﺸﺘﻮ ِﻛﻲ
ﹶﺃﺑﻮ ﻋﺒِ ﺪ ﺍﻟ ﱠﻠ ِﻪ = ﻣ
ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﹼﻪ = ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﹾﺒﺨﺎﺭِﻱ
ﺴ ِﻦ ﺍﻟﹾ ﻤﺪﻭ ِﺭﻱ
ﺤ
ﺤ ﻤﺪ ﺑﻦ ﺍﻟﹾ
ﹶﺃﺑﻮ ﻋﺒﺪ ﺍﻟ ﱠﻠ ِﻪ = ﻣ
ﺤ ﻤﺪ ﺑﻦ ﺳﻌِﻴ ٍﺪ ﺍﻟﺴﻮ ِﺳﻲ ﺍﻟﹾ ِﻤﲑﻏﹾِﺜﻲ
ﹶﺃﺑﻮ ﻋﺒِ ﺪ ﺍﻟ ﱠﻠ ِﻪ = ﻣ
ﺴِﻨ ِّﻲ
ﺤ
ﺴِّﻴ ِﺪ ﺍﻟﹾ
ﺤ ﻤﺪ ﺑﻦ ﻋﺒِ ﺪ ﺍﻟ ﱠﻠ ِﻪ ﺑِ ﻦ ﺍﻟ
ﹶﺃﺑﻮ ﻋﺒِ ﺪ ﺍﻟ ﱠﻠ ِﻪ = ﻣ
96
ﺤﻤﺪ ﺑﻦ ﻗﹶﺎﺳِﻢ ﺍﻟﹾ ﹶﻘﺼﺎﺭ ﺍﻟﹾ ﹶﻘﻴﺴِﻲ
ﺃﺑﻮ ﻋﺒِ ﺪ ﺍﻟﻠﱠﻪ = ﻣ
ﻼِﻧﻲ
ﺤ ﻤ ٍﺪ ﺍﺑﻦ ﻧﺎﺻِﺮ ﺍﻟ ﺪﺭِ ﻋﻲ ﺍﻷَﻏﹾ ﹶ
ﺤ ﻤﺪ ﺑﻦ ﻣ
ﹶﺃﺑﻮ ﻋﺒِ ﺪ ﺍﻟ ﱠﻠ ِﻪ = ﻣ
ﺤ ﻤ ٍﺪ ﺑِ ﻦ ﹶﺃﺑِﻲ ﺑﻜﹾ ٍﺮ ﺍﻟ ِّﺪﻻﹶِﺋﻲ ) ،ﺍﻟﹾﻤﺮﺍِﺑﻂِ (
ﺤﻤﺪ ﺑﻦ ﻣ
ﹶﺃﺑﻮ ﻋﺒِ ﺪ ﺍﻟ ﱠﻠ ِﻪ = ﻣ
ﺤ ﻤ ٍﺪ ﺍﻟﺘﺠﻤ ﻌِﺘﻲ
ﺤ ﻤﺪ ﺑﻦ ﻣ
ﹶﺃﺑﻮ ﻋﺒِ ﺪ ﺍﻟ ﱠﻠ ِﻪ = ﻣ
ﺤ ﻤ ٍﺪ ﺍﻟﹾ ﻌ ﺮِﺑ ِّﻲ ﺑِ ﻦ ﹶﺃﺑِﻲ ﺍﳌﹾﺤﺎ ِﺳ ِﻦ ﻳﻮﺳﻒ ﺍﻟﹾﻔﹶﺎ ِﺳ ِّﻲ
ﺃﺑﻮ ﻋﺒِ ﺪ ﺍﻟ ﱠﻠ ِﻪ = ﻣ
ﺸﻲ
ﺤ ﻤﺪ ﺍﻟﹾ ﻤﺰﻭﺍﺭ ﺍﻟﹾﻤﺮﺍﻛﹸ ِ
ﹶﺃﺑﻮ ﻋﺒِ ﺪ ﺍﻟ ﱠﻠ ِﻪ = ﻣ
ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﹼﻪ = ﳏﻤﺪ ﻭﻓـﺎ
ﺴﻦ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﹾﻴﻮﺳِﻲ
ﺤ
ﹶﺃﺑﻮ ﻋ ِﻠ ٍّﻲ = ﺍﻟﹾ
ﺃﺑﻮ ﻋ ِﻠ ٍّﻲ ﺍﻟ ﺪﻗﱠﺎﻕ 89
78 ﺤ ﻤ ٍﺪ ﺍﻟﺒﻜﺮﻱ
ﹶﺃﺑِﻮ ﻋﻤﺮٍﻭ ﺑِ ﻦ ﻣ
ﻼِﻟﻲ
ﹶﺃﺑﻮ ﻓﹶﺎﺭِﺱ = ﻋﺒﺪ ﺍﻟﹾ ﻌﺰِﻳ ِﺰ ﺍﻟﹾﻔِﻴ ﹶ
ﹶﺃﺑﻮ ﻓﹶﺎﺭِﺱ = ﻋﺒﺪ ﺍﻟﹾ ﻌﺰِﻳ ِﺰ ﺍﺑﻦ ﹶﺃﺣ ﻤ ﺪ ﺍﻟ ﺮﺳﻤﻮﻛِـﻲ
ﺃﺑﻮ ﳏﻤﺪ = ﺍﺑﻦ ﹶﺃِﺑﻲ ﺯﻳﺪ ﺍﻟﹾ ﹶﻘﻴ ﺮ ﻭﺍِﻧﻲ
ﺃﺑﻮ ﳏﻤﺪ ﺍﳉﻮﻳﲏ 84
ﺤﺴﻦ ﺑﻦ ﻋ ِﻠ ٍّﻲ ﺑِ ﻦ ﹶﺃﺑِﻲ ﻃﹶﺎﻟِﺐ
ﺃﺑﻮ ﳏﻤﺪ = ﺍﻟﹾ
ﺴﻴﻦ ﺑﻦ ﹶﺃﺑِﻲ ﺑﻜﹾ ٍﺮ ﺍﻟﺘﻌﻼﻟﻴﲏ
ﺤﻤﺪ = ﺍﻟﹾﺤ
ﹶﺃﺑﻮ ﻣ
ﺴﻴﻦ ﺑﻦ ﹶﺃﺣ ﻤ ﺪ ﺍﻟﹾ ﻤﺪﻭﺭِﻱ
ﺤﻤﺪ = ﺍﻟﹾﺤ
ﹶﺃﺑﻮ ﻣ
ﺃﺑﻮ ﳏﻤﺪ = ﺻﺎﻟِﺢ ﺑﻦ ﻳﻨﺼﺎﺭﻥ ﺍﻟ ﺪﻛﱠﺎﻟِﻲ
ﺠﻠِﻴ ِﻞ ﺑﻦ ﻭﻳﺤﻼﹶﻥ
ﺤ ﻤ ٍﺪ = ﻋﺒﺪ ﺍﻟﹾ
ﺃﺑﻮ ﻣ
ﺃﺑﻮ ﳏﻤﺪ ) ﺃﻭﺃﺑﻮ ﺯﻳﺪ ( = ﻋﺒﺪ ﺍﻟﺮﲪﺎﻥ ﺑﻦ ﻋﻠﻲ ﺳﻘﲔ ﺍﻟﺴﻔﻴﺎﱐ
ﺃﺑﻮ ﳏﻤﺪ = ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺑﻦ ﻣﺸﻴﺶ
ﺃﺑﻮ ﳏﻤﺪ = ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺣﺴﲔ ﺍﻟﺮﻗﻲ
ﺤ ﻤ ٍﺪ = ﻋﺒﺪ ﺍﻟ ﱠﻠ ِﻪ ﺑﻦ ﺳﻌِﻴ ٍﺪ ﺍﺑِ ﻦ ﻋﺒِ ﺪ ﺍﻟﹾﻤﻨِ ﻌ ِﻢ ﺍﻟﹾ ﻤﻨﺎﻧِﻲ
ﹶﺃﺑﻮ ﻣ
ﺴِﻨ ِّﻲ
ﺤ
ﺤﻤﺪ = ﻋﺒﺪ ﺍﻟ ﱠﻠ ِﻪ ﺑﻦ ﻋ ِﻠ ٍّﻲ ﺑِ ﻦ ﻃﹶﺎﻫِﺮ ﺍﻟﹾ
ﺃﺑﻮ ﻣ
ﺤ ﻤ ٍﺪ = ﻋﺒﺪ ﺍﻟﹾﻘﹶﺎ ِﺩ ِﺭ ﺑﻦ ﻋ ِﻠ ٍّﻲ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﹾﻔﹶﺎﺳِﻲ
ﹶﺃﺑﻮ ﻣ
ﻱ
ﺠﻴٍ ﺪ ﺑِ ﻦ ﻋﺒِ ﺪ ﺍﻟﹾ ﹶﻜ ِﺮﱘِ ﺍﻟﹾﺒﻐِ ﻮ ِّ
ﺤ ﻤ ٍﺪ ﺍﺑِ ﻦ ﻧ
ﻚ ﺑﻦ ﻣ
ﺤ ﻤ ٍﺪ = ﻋﺒﺪ ﺍﻟﹾ ﻤ ِﻠ ِ
ﹶﺃﺑﻮ ﻣ
ﺴﻨِﻲ
ﺤ
ﺃﺑﻮ ﳏﻤﺪ = ﻋﺒﺪ ﺍﻟﹾﻬﺎﺩِﻱ ﺑﻦ ﻋﺒِ ﺪ ﺍﻟ ﱠﻠ ِﻪ ﺑِ ﻦ ﻋ ِﻠﻲ ﺍﻟﹾ
ﺃﺑﻮ ﳏﻤﺪ = ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺍﺑﻦ ﻋﺎﺷﺮ
97
ﺤ ﻤ ٍﺪ ﺍﻟﻨﺼﺮﺍﺑﺎﺩِﻱ 89
ﺃﺑﻮ ﻣ
90 ،88 ،86 ،84 ﺃﺑﻮ ﻣﺪﻳﻦ
ﹶﺃﺑﻮ ﻣﻨﺼﻮ ٍﺭ = ﻋﺒﺪ ﺍﻟ ﺮﺣﻤﺎ ِﻥ ﺑﻦ ﻋﺒِ ﺪ ﺍﻟ ﱠﻠ ِﻪ ﺍﻟﹾﺒﺰﺍﺭ
ﹶﺃﺑﻮ ﻣﻬﺪِﻱ = ﻋِﻴﺴﻰ ﺑﻦ ﻋﺒِ ﺪ ﺍﻟ ﺮﺣﻤﺎ ِﻥ ﺍﻟﺴﻜﹾﺘﺎِﻧﻲ
46 ،3 ﹶﺃﺑﻮ ﻫـ ﺮﻳ ﺮ ﹶﺓ
ﺃﺑﻮ ﳛﲕ = ﺯﻛﺮﻳﺎﺀ ﺑﻦ ﳏﻤﺪ ﺍﻷﻧﺼﺎﺭﻱ
89 ،88 ،86 ،84 ،51 ﺃﺑﻮ ﻳﻌﺰﻯ
ﹶﺃﺑﻮ ﻳﻨﻮ ﺭ = ﻋﺒﺪ ﺍﻟ ﱠﻠ ِﻪ ﺑﻦ ﻭﻛﹾﺮِﻳﺲ ﺍﻟ ﺪﻛﱠﺎﻟِﻲ
ﹶﺃﺣ ﻤﺪ ﺍﻟ ﺪﺭﺍ ِﻭﻱ56
64 ﺃﲪﺪ ﺑﺎﺑﺎ ﺍﻟﺴﻮﺩﺍﱐ
81 ،80 ﺃﲪﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ
69 ﹶﺃﺣ ﻤﺪ ﺑﻦ ﺩﻫﺎﻕ
62-61 ﺠﻠﹾﺪِﻱ
ﹶﺃﺣ ﻤﺪ ﺑﻦ ﺳﻌِﻴ ٍﺪ ﺍﻟﹾ ِﻤ ِ
86 ،85 ،83 ﹶﺃﺣ ﻤﺪ ﺑﻦ ﻋﻄﹶﺎ ِﺀ ﺍﻟ ﱠﻠ ِﻪ ﺍ ِﻹﺳ ﹶﻜﻨ ﺪﺭﺍﻧِﻲ
ﺃﲪﺪ ﺑﻦ ﻋﻘﺒﺔ ﺍﻟﻴﻤﺎﱐ ﺍﳊﻀﺮﻣﻲ 90 ،85 ،83
83 ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺍﳊﺎﺟﻲ
76 ،68 ،67 ،66 ،64 ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺍﳌﻨﺠﻮﺭ
ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ 77 ،72 ،68
61 ﹶﺃﺣ ﻤﺪ ﺑﻦ ﻋ ِﻠ ِّﻲ ﺑِ ﻦ ِﻋﻤﺮﺍ ﹶﻥ ﺍﻟﹾﻔﹶﺎ ِﺳﻲ
ﺃﲪﺪ ﺑﻦ ﻋﻤﺮ ﺍﻷﻧﺼﺎﺭﻱ ﺍﳌﺮﺳﻲ 86 ،84
64 ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﺑﻦ ﺍﻟﻘﺎﺿﻲ
73 ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﻨﺒﻞ
57 ﺤ ﻤ ٍﺪ ﺍﻟﺘﺠﻤ ﻌِﺘﻲ
ﹶﺃﺣ ﻤﺪ ﺑﻦ ﻣ
ﺃﲪﺪ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﺮﺍﺷﺪﻱ ﺍﳌﻠﻴﺎﱐ 83
90 ،86 ،83 ،75 ،20 ﺃﲪﺪ ﺯﺭﻭﻕ ﺍﻟﹾﺒﺮﻧﺴِﻲ ﺍﻟﹾﻔﹶﺎﺳِﻲ
87 ،86 ﹶﺃﺣ ﻤ ﺪ ﺍﻟﹾ ﻤﺮﻭﺍِﻧ ِّﻲ ) ﻗﻄﺐ (
ﺍ َﻷﺳﻴﻮﻃِ ِﻲ = ﺃﺑﻮ ﺯﻳٍ ﺪ
34 ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ
98
ﺍ ِﻹﺳ ﹶﻜﻨ ﺪﺭﺍِﻧ ِّﻲ = ﹶﺃﺣ ﻤﺪ ﺑﻦ ﻋﻄﹶﺎ ِﺀ ﺍﻟ ﱠﻠ ِﻪ
ﺍﻷﺷﻌﺮﻱ = ﺃﺑﻮ ﺍﳊﺴﻦ
ﺤ ﻤ ٍﺪ ﺍﺑﻦ ﻧﺎﺻِﺮ ﺍﻟ ﺪﺭِ ﻋﻲ
ﺤ ﻤﺪ ﺑﻦ ﻣ
ﻼِﻧﻲ = ﻣ
ﺍﻷَﻏﹾ ﹶ
33 ﺃﻛﺜﻢ ﺑﻦ ﺻﻴﻔﻲ
50 ،49 ﺐ
ﺁ ِﻣﻨﺔﹸ ِﺑﻨﺖ ﻭﻫٍ
69 ،68 ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ
ﺍﻷﻧﺼﺎﺭﻱ = ﺯﻛﺮﻳﺎﺀ ﺑﻦ ﳏﻤﺪ
ﺍﻷﻧﺼﺎﺭﻱ ﺍﳌﺮﺳﻲ = ﺃﲪﺪ ﺑﻦ ﻋﻤﺮ
33 ﺃﻭﺱ ﺑﻦ ﺣﺎﺭﺛﺔ
52 ﺃﹸ ﻭﻳـﺲ ﺍﻟﹾ ﹶﻘ ﺮﻧِﻲ
ﺍﺑﻦ ﺃﰊ ﺍﻟﻨﻌﻴﻢ = ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ
52 ِﺇﺑﺮﺍﻫِﻴﻢ ﺑﻦ ﹶﺃﺩ ﻫ ﻢ
51 ،49 ﺤﺪﺍﺩ ﺍﻟﹾﻴﻮﺳِ ﻔﻲ
ِﺇﺑﺮﺍﻫِﻴﻢ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﹾ
ﻱ 86
ِﺇﺑﺮﺍﻫِﻴﻢ ﺍﻟﹾﺒﺼِ ﺮ ِّ
ِﺇﺑﺮﺍﻫِﻴ ﻢ ﺍﻟﹾﺨﻮﺍﺹِ52
87 ِﺇﺑﺮﺍﻫِﻴﻢ ﺍﻟﹾ ﻤﻮﺍ ِﻫِﺒﻲ
72 ،52 ﺍﺑﻦ ﺃﰊ ﺯﻳﺪ ﺍﻟﻘﲑﻭﺍﱐ
74 ﺍﺑﻦ ﺁﺟﺮﻭﻡ
3 ﺍﺑﻦ ﺍﻷَﻧﺒﺎ ِﺭﻱ
73 ﺍﺑﻦ ﺇﺳﺤﺎﻕ
74 ﺍﺑﻦ ﺟﺰﻱ
61 ﺍﺑﻦ ﺍﳊﺎﺝ
74 ،72 ﺍﺑﻦ ﺍﳊﺎﺟﺐ
74 ﺍﺑﻦ ﺣﺒـﺎ ﹶﻥ
ﺍﺑﻦ ﺣﺮﺍﺯﻡ = ﻋﻠﻲ ﺑﻦ ﺇﲰﺎﻋﻴﻞ
ﺤﻤﺪ ﺑﻦ ﻋ ِﻠ ٍّﻲ
ﺍﺑﻦِ ﺣﺮِ ﺯﻫِﻢ = ﻣ
ﺍﺑﻦ ﺣ ﻤ ﻮﻳﻪ ﺍﻟﺴﺮﺧﺴﻲ 72
74 ﺍﺑِ ﻦ ﺧ ﺰﻳ ﻤ ﹶﺔ
99
75 ،58 ﺍﺑﻦ ﺯﻛﹾﺮِﻱ
ﺍﺑﻦ ﺍﻟﺰﺑﲑ = ﺃﺑﻮ ﺟﻌﻔﺮ
73 ﺍﺑﻦ ﺳﻴﺪ ﺍﻟﻨﺎﺱ ﺍﻟﻴﻌﻤﺮﻱ
ﺍﺑﻦ ﻋﺎﺷﺮ = ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺑﻦ ﺃﲪﺪ
76 ﺍﺑﻦ ﻋﺒﺎﺩ )ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ (
86 ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﻜﺎﰲ
ﺍﺑﻦ ﻏﹶﺎﺯِﻱ = ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ
ﺍﺑﻦ ﺍﻟﻘﺎﺿﻲ = ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ
76 ﺍﺑﻦ ﺍﻟﻘﺪﱘ
78 ﺍﺑﻦ ﻛﺜﲑ
73 ﺍﺑﻦ ﻣﺎﺟﺔ
74 ،68 ،59 ،58 ،57 ،56 ﺍﺑﻦ ﻣﺎﻟِﻚ
ﺍﺑﻦ ﻣﻄﺮ72
74 ﺍﺑﻦ ﻣﻌﻄﻲ
ﺤ ﻤ ٍﺪ
ﺤ ﻤﺪ ﺑﻦ ﻣ
ﻼِﻧﻲ = ﻣ
ﺍﺑﻦ ﻧﺎﺻِﺮ ﺍﻟ ﺪﺭِ ﻋﻲ ﺍﻷَﻏﹾ ﹶ
ﺤﻤﺪ
ﺴﻴﻦ ﺑﻦ ﻣ
ﺍﺑﻦ ﻧﺎﺻِﺮ ﺍﻟ ﺪﺭﻋِﻲ = ﺍﻟﹾﺤ
ﺍﺑﻦ ﻧﺒﺎﺗ ﹶﺔ 62
73 ﺍﺑﻦ ﻫﺸﺎﻡ
74 ﺍﺑﻦ ﻫﺸﺎﻡ )ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﻮﺳﻒ ﺍﺑﻦ ﻫﺸﺎﻡ (
77 ﺍﺑﻦ ﻳﻌِﻴﺶ
ﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ = ﺃﺑﻮ ﺍﳌﻌﺎﱄ
43 ،27 ﺍﻣﺮﺅ ﺍﻟﹾ ﹶﻘﻴﺲِ
ﺇِﻳﺎﺱ ﺑﻦ ﻣﻌﺎ ِﻭﻳ ﹶﺔ ﺍﻟﹾﻘﹶﺎﺿِﻲ 37
-ﺏ-
ﺍﻟﹾﺒﺎﺟِﻲ ﺍﻟﺘﻤِﻴﻤِﻲ = ﺧﻠِﻴﻔﹶﺔ ﺑﻦ ﹶﺃﺣ ﻤ ﺪ
ﺍﻟﺒﺎﺧﻠﻲ = ﺩﺍﻭﻭﺩ
ﺍﻟﹾﺒﺨﺎﺭِﻱ = ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ
ﺍﻟﹾﺒﺮﻧﺴِﻲ ﺍﻟﹾﻔﹶﺎﺳِﻲ = ﺃﲪﺪ ﺯﺭﻭﻕ
100
ﺍﻟﹾﺒﺰﺍﺭ = ﻋﺒﺪ ﺍﻟ ﺮﺣﻤﺎ ِﻥ ﺑﻦ ﻋﺒِ ﺪ ﺍﻟ ﱠﻠ ِﻪ
ﻱ = ِﺇﺑﺮﺍﻫِﻴﻢ
ﺍﻟﹾﺒﺼِ ﺮ ِّ
ﺴ ِﻦ
ﺤ
ﺴﻦ ﺑﻦ ﹶﺃﺑِﻲ ﺍﻟﹾ
ﺤ
ﺍﻟﹾﺒﺼﺮِﻱ = ﺍﻟﹾ
74 ﺍﻟﺒﻐﻮﻱ ) ﺻﺎﺣﺐ ﻣﺼﺎﺑﻴﺢ ﺍﻟﺴﻨﺔ (
ﺠﻴٍ ﺪ ﺑِ ﻦ ﻋﺒِ ﺪ ﺍﻟﹾ ﹶﻜ ِﺮﱘِ
ﺤ ﻤ ٍﺪ ﺍﺑِ ﻦ ﻧ
ﻚ ﺑﻦ ﻣ
ﻱ = ﻋﺒﺪ ﺍﻟﹾ ﻤ ِﻠ ِ
ﺍﻟﹾﺒﻐِ ﻮ ِّ
ﺤ ﻤ ٍﺪ
ﺍﻟﺒﻜﺮﻱ = ﹶﺃﺑِﻮ ﻋﻤﺮٍﻭ ﺑِ ﻦ ﻣ
ﺤﻤﺪ ﺑﻦ ﻋﺒِ ﺪ ﺍﻟ ﺮﺣﻤﺎ ِﻥ
ﺍﻟﺒﻜﺮﻱ = ﻣ
ﺍﻟﺒﻮﱐ 76
ﺍﻟﺒﻴﻬﻘﻲ 74
-ﺕ-
87 ،86 ﺗﺎﺝ ﺍﻟ ِﺪّﻳ ِﻦ ) ﻗﻄﺐ (
ﺤﻤﺪ
ﺍﻟﺘﺠﻤ ﻌِﺘﻲ = ﹶﺃﺣ ﻤﺪ ﺑﻦ ﻣ
ﺤﻤﺪ
ﺤ ﻤﺪ ﺑﻦ ﻣ
ﺍﻟﺘﺠﻤ ﻌِﺘﻲ = ﻣ
71 ،31 ﺍﻟﺘﺮِ ﻣ ِﺬﻱ
ﺴ ِﻦ
ﺤ
ﺍﻟﺘﻄﹶﺎﻓِﻲ = ﹶﺃﺑﻮ ﺑﻜﹾ ٍﺮ ﺑﻦ ﺍﻟﹾ
ﺴﻴﻦ ﺑﻦ ﹶﺃﺑِﻲ ﺑﻜﹾ ٍﺮ
ﺍﻟﺘﻌﻼﻟﻴﲏ = ﺍﻟﹾﺤ
ﺍﻟﺘﻔﺘﺎﺯﺍﱐ = ﺳﻌﺪ ﺍﻟﺪﻳﻦ ﻣﺴﻌﻮﺩ ﺑﻦ ﻋﻤﺮ
87 ،86 ﺗ ﹶﻘﻲ ﺍﻟ ِﺪّﻳ ِﻦ ﺍﻟﻔﹸﻘﹶـِﻴّﺮ
ﺍﻟﺘﻤِﻴﻤِﻲ = ﺧﻠِﻴﻔﹶﺔ ﺑﻦ ﹶﺃﺣ ﻤ ﺪ ﺍﻟﹾﺒﺎﺟِﻲ
ﺍﻟﺘﻮﻧﺴﻲ = ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺍﻟﻔﻀﻞ ﺧﺮﻭﻑ
ﺐ
ﺤﻤﺪ ﺑﻦ ﹶﺃﺑِﻲ ﺍﻟﹾ ﻤﻮﺍ ِﻫ ِ
ﺍﻟﺘﻮﻧﺴِﻲ = ﻣ
-ﺝ-
ﺟﺎﺑِـﺮ = ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﹼﻪ
ﺟﺮِﻳﺮ44 ،27
ﺍﳉﹸﺮﻳﺮﻱ 85
75 ﺠ ِﺰﻧﺎﺋِﻲ
ﺍﻟﹾ ِ
ﺍﳉﻨﺎﻥ = ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ
101
ﺍﳉﻨﻴﺪ = ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ
ﺍﳉﻮﻫﺮﻱ = ﺃﺑﻮ ﺍﻟﻔﻀﻞ
ﺍﳉﻮﻳﲏ = ﺃﺑﻮ ﳏﻤﺪ
ﻼِﻧﻲ = ﻋﺒﺪ ﺍﻟﹾﻘﹶﺎ ِﺩ ِﺭ
ﺍﻟﹾﺠِﻴ ﹶ
-ﺡ-
ﺍﳊﺎﺟﻲ = ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ
74 ﺍﻟﹾﺤﺎﻛِـﻢ
ﺍﳊﺎﻣﺪﻱ75
ﺣﺒِﻴﺐ ﺍﻟﻌﺠﻤﻲ 85
72 ﺍﳊﺠﺎﺭ
ﺤﺪﺍﺩ ﺍﻟﹾﻴﻮﺳِ ﻔﻲ = ﺇِﺑﺮﺍﻫِﻴﻢ ﺑﻦ ﻳﻮﺳﻒ
ﺍﻟﹾ
ﺴ ِﻦ ﺍﻟﹾﺒﺼﺮِﻱ 85
ﺤ
ﺴﻦ ﺑﻦ ﹶﺃﺑِﻲ ﺍﻟﹾ
ﺤ
ﺍﻟﹾ
ﺤﺴﻦ ﺑﻦ ﻋ ِﻠ ٍّﻲ ﺑِ ﻦ ﹶﺃﺑِﻲ ﻃﹶﺎﻟِﺐ 88 ،87
ﺍﻟﹾ
71 ،70 ،66 ،63 ﺴﻦ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﹾﻴﻮﺳِﻲ
ﺤ
ﺍﻟﹾ
ﺴِﻨ ِّﻲ = ﻋﺒﺪ ﺍﻟ ﱠﻠ ِﻪ ﺑﻦ ﻋ ِﻠ ٍّﻲ ﺑِ ﻦ ﻃﹶﺎﻫِﺮ
ﺤ
ﺍﻟﹾ
ﺍﳊﺴﲏ = ﻋﺒﺪ ﺍﳍﺎﺩﻱ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻠﻲ
ﺴِّﻴ ِﺪ
ﺤ ﻤﺪ ﺑﻦ ﻋﺒِ ﺪ ﺍﻟ ﱠﻠ ِﻪ ﺑِ ﻦ ﺍﻟ
ﺴِﻨ ِّﻲ = ﻣ
ﺤ
ﺍﻟﹾ
ﺴﻴﻦ ﺑﻦ ﹶﺃﺑِﻲ ﺑﻜﹾ ٍﺮ ﺍﻟﺘﻌﻼﻟﻴﲏ 52
ﺍﻟﹾﺤ
53 ﺴﻴﻦ ﺑﻦ ﹶﺃﺣ ﻤ ﺪ ﺍﻟﹾ ﻤﺪﻭﺭِﻱ
ﺍﻟﹾﺤ
82 ﺍﳊﺴﲔ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻧﺎﺻﺮ ﺍﻟﺪﺭﻋﻲ
ﺍﳊﻀﺮﻣﻲ = ﺃﲪﺪ ﺑﻦ ﻋﻘﺒﺔ ﺍﻟﻴﻤﺎﱐ
75 ﺤﻄﱠﺎﺏ
ﺍﻟﹾ
ﺣﻤ ﺰﺓﹸ ﺑﻦ ﻋﻤﺮٍﻭ ﺍﻷَﺳ ﹶﻠﻤِﻲ48
-ﺥ-
52 ﺍﳋﺮﺍﺯ
76 ﺏ
ﺍﻟﹾﺨﻄﱠﺎ ِ
ﺧﻠﻒ ﺑﻦ ﲤﻴﻢ 69
102
ﺧﻠِﻴﻔﹶﺔ ﺑﻦ ﹶﺃﺣ ﻤ ﺪ ﺍﻟﹾﺒﺎﺟِﻲ ﺍﻟﺘﻤِﻴﻤِﻲ 88
75 ،72 ،61 ،59،61 ،58 ،57 ،53 ﺧﻠﻴﻞ ﺑﻦ ﺇﺳﺤﺎﻕ
ﺍﳋﻮﺍﺹ = ﺇﺑﺮﺍﻫﻴﻢ
ﺍﳋﻮﱄ = ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ
-ﺩ-
73 ﺍﻟﺪﺍﺭﻣﻲ
ﺩﺍﻭﻭﺩ ﺍﻟﺒﺎﺧﻠﻲ 83
ﺩﺍﻭﻭﺩ ﺍﻟﻄﺎﺋﻲ 85
72 ﺍﻟﺪﺍﻭﻭﺩﻱ
ﺍﻟ ﺪﺭﺍ ِﻭﻱ = ﹶﺃﺣ ﻤﺪ
ﺤ ﻤ ٍﺪ ﺍﺑﻦ ﻧﺎﺻِﺮ
ﺤ ﻤﺪ ﺑﻦ ﻣ
ﺍﻟ ﺪﺭِ ﻋﻲ = ﻣ
ﺍﻟ ﺪﻗﱠﺎﻕ = ﺃﺑﻮ ﻋ ِﻠ ٍّﻲ
ﺍﻟﺪﻛﺎﱄ = ﺻﺎﱀ ﺑﻦ ﻳﻨﺼﺎﺭﻥ
ﺍﻟ ﺪﻛﱠﺎﻟِﻲ = ﻋﺒﺪ ﺍﻟ ﱠﻠ ِﻪ ﺑﻦ ﻭﻛﹾﺮِﻳﺲ
ﺤ ﻤ ٍﺪ ﺑِ ﻦ ﹶﺃﺑِﻲ ﺑﻜﹾ ٍﺮ
ﺤﻤﺪ ﺑﻦ ﻣ
ﺍﻟ ِّﺪﻻﹶِﺋﻲ = ﻣ
ﺍﻟ ِّﺪ ﻣﺸِ ﻘ ِّﻲ = ﺃﺑﻮ ﺍﻟﹾ ﻤﺠِ ﺪ
ﺍﻟ ﺪﻳﻨﻮﺭِﻱ = ﺃﺑﻮ ﺑﻜﹾ ٍﺮ
-ﺭ-
ﺍﻟﺮﺍﺷﺪﻱ ﺍﳌﻠﻴﺎﱐ = ﺃﲪﺪ ﺑﻦ ﻳﻮﺳﻒ
ﺍﻟﺮﺑﻌﻲ = ﺃﺑﻮ ﺍﻟﻄﺎﻫﺮ
ﺍﻟ ﺮﺳﻤﻮﻛِـﻲ = ﻋﺒﺪ ﺍﻟﹾ ﻌﺰِﻳ ِﺰ ﺍﺑﻦ ﹶﺃﺣ ﻤ ﺪ
64 ﺭﺿﻮﺍﻥ ﺑﻦ ﻋﺒﺪ ﺍﷲ ) ﺍﳉﻨﻮﻱ (
68 ﺭﺿﻮﺍﻥ ﺍﳌﺴﺘﻤﻠﻲ
53 ﺍﻟﺮﻗﻌﻲ
ﺍﻟﺮﻗﻲ = ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺣﺴﲔ
103
-ﺯ-
72 ﺍﻟﺰﺑﻴﺪﻱ
ﺯﺭﻭﻕ = ﺃﲪﺪ
68 ﺯﻛﺮﻳﺎﺀ ﺑﻦ ﳏﻤﺪ ﺍﻷﻧﺼﺎﺭﻱ
ﺯ ﻫﻴﺮ 35 ،27
ﺯﻳﺪ ﺑﻦ ﺣﺎﺭﺛﺔ 34
87 ،86 ﺯﻳـﻦ ﺍﻟ ِﺪّﻳ ِﻦ ﺍﻟﹾ ﹶﻘﺰﻭِﻳﻨِﻲ ) ﻗﻄﺐ (
87 ﺻ ِﻔﻲ
ﺯﻳﻦ ﺍﻟﹾﻌﺎِﺑﺪِﻳ ﻦ ﺍﻟﹾ ﻤﺮِ
ﺍﻟﺰﻳﻦ ﺍﻟﻌﺮﺍﻗﻲ 68
-ﺱ-
ﺍﻟﺴﺎﺭﻳﺔ = ﺃﺑﻮ ﺷﻌﻴﺐ
ﺍﻟﺴﺠﺰﻱ = ﻋﺒﺪ ﺍﻷﻭﻝ ﺑﻦ ﻋﻴﺴﻰ
ﺍﻟﺴﺠﻠﻤﺎﺳﻲ = ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﷲ
ﺳﺤﺒﺎﻥ 28
86 ﺍﻟﺴﺨﺎﻭﻱ
ﺍﻟﺴﺮﺧﺴﻲ = ﺍﺑﻦ ﺣ ﻤ ﻮﻳﻪ
ﺳﺮﻱ ﺍﻟﺴﻘﻄﻲ 89 ،85
87 ﺳﻌﺪ
62 ،15 ﺳﻌﺪ ﺍﻟﺪﻳﻦ ﻣﺴﻌﻮﺩ ﺑﻦ ﻋﻤﺮ ﺍﻟﺘﻔﺘﺎﺯﺍﱐ
87 ،86 ﺳﻌِـﻴﺪ ) ﻗﻄﺐ (
ﺳﻌِﻴﺪ ﺍﻟﹾﻐﺰﻭﺍِﻧ ِّﻲ ) ﻗﻄﺐ ( 86
ﺍﻟﺴﻔﻴﺎﱐ = ﻋﺒﺪ ﺍﻟﺮﲪﺎﻥ ﺑﻦ ﻋﻠﻲ ﺳﻘﲔ
ﺍﻟﺴﻘﻄﻲ = ﺳﺮﻱ
ﺳﻘﲔ ﺍﻟﺴﻔﻴﺎﱐ = ﻋﺒﺪ ﺍﻟﺮﲪﺎﻥ ﺑﻦ ﻋﻠﻲ
ﺍﻟﺴﻜﹾﺘﺎﻧِﻲ = ﹶﺃﺑﻮ ﺑﻜﹾ ٍﺮ ﺑﻦ ﻳﻮﺳﻒ
ﺍﻟﺴﻜﹾﺘﺎِﻧﻲ = ﻋِﻴﺴﻰ ﺑﻦ ﻋﺒِ ﺪ ﺍﻟ ﺮﺣﻤﺎ ِﻥ
104
ﺍﻟﺴﻨﻮﺳﻲ 75 ،61 ،58 ،57 ،56
ﺍﻟﺴﻬﻴﻠﻲ 73
ﺍﻟﺴﻮﺩﺍﱐ = ﺃﲪﺪ ﺑﺎﺑﺎ
ﺤﻤﺪ ﺑﻦ ﹶﺃﺣ ﻤ ﺪ
ﺍﻟﺴﻮﺳِﻲ = ﻣ
ﺤ ﻤﺪ ﺑﻦ ﺳﻌِﻴ ٍﺪ
ﺍﻟﺴﻮ ِﺳﻲ ﺍﻟﹾ ِﻤﲑﻏﹾِﺜﻲ = ﻣ
ﺳِﻴﺒ ﻮﻳِ ﻪ 10
50 ،33 ﺳﻴﻒ ﺑﻦ ﺫِﻱ ﻳﺰﻥ
-ﺵ-
ﺠﺒﺎ ِﺭ
ﺍﻟﺸﺎ ِﺫﻟِﻲ = ﻋ ِﻠﻲ ﺑﻦ ﻋﺒِ ﺪ ﺍﻟﹾ
73 ،19 ،10 ﺍﻟﺸﺎِﻓ ِﻌ ِّﻲ
ﺸﺒﻠِﻲ = ﹶﺃﺑﻮ ﺑﻜﹾـﺮ
ﺍﻟ ِّ
ﺸﺮِﻳﻒ ﺍﻟﹾ ﻌﻄﱠﺎﺭ ﺍﻟﹾ ﻤ ﺪِﻧﻲ = ﻋﺒﺪ ﺍﻟ ﺮﺣﻤﺎ ِﻥ
ﺍﻟ
ﺸﺮِﻳﻒ ﺍﻟﹾﻘﹶﺎ ِﺩﺭِﻱ = ﻳﺤﻴﻰ ﺑﻦ ﹶﺃﺣ ﻤ ﺪ
ﺍﻟ
ﺍﻟﺸﻌﺮﺍﱐ = ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
87 ،86 ﺷﻤﺲِ ﺍﻟ ِﺪّﻳ ِﻦ ﳏﻤﺪ ) ﻗﻄﺐ (
ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ = ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ
-ﺹ-
29 ﺍﻟﺼﺎﺣِﺐ ﺑﻦ ﻋﺒﺎﺩ
88 ،86 ﺻﺎﻟِﺢ ﺑﻦ ﻳﻨﺼﺎﺭﻥ ﺍﻟﺪﻛﺎﻟِﻲ
ﺍﻟﺼﻐﲑ ﺑِ ﻦ ﻋﻄِﻴ ﹶﺔ 78
ﺍﻟﺼﻐﲑ ﺍﳌﻌﻤﺮﻱ 78
ﺐ ﺍﻟﺘﻮﻧﺴِﻲ
ﺤﻤﺪ ﺑﻦ ﹶﺃﺑِﻲ ﺍﻟﹾ ﻤﻮﺍ ِﻫ ِ
ﺻ ِﻔﻲ ﺍﻟ ِﺪّﻳ ِﻦ = ﻣ
105
-ﻁ-
ﺍﻟﻄﺎﺋﻲ = ﺩﺍﻭﻭﺩ
90 ﻃﹶﺎ ِﻫﺮ ﺑﻦ ﺯﻳﺎ ﹶﻥ
72 ﺍﻟﻄﻮﻳﻞ ﺍﻟﻘﺎﺩﺭﻱ
-ﻉ-
33 ﻋﺎﻣﺮ ﺍﻟﻌﺪﻭﺍﱐ
ﻋﺒﺪ ﺍﻷﻭﻝ ﺑﻦ ﻋﻴﺴﻰ ﺍﻟﺴﺠﺰﻱ 72
89 ﺠﻠِﻴ ِﻞ ﺑﻦ ﻭﻳﺤﻼﹶﻥ
ﻋﺒﺪ ﺍﻟﹾ
69 ﻋﺒﺪ ﺍﻟ ﺮﺣﻤﺎ ِﻥ ﺑﻦ ﻋﺒِ ﺪ ﺍﻟ ﱠﻠ ِﻪ ﺍﻟﹾﺒﺰﺍﺭ
76 ،68 ،64 ﻋﺒﺪ ﺍﻟﺮﲪﺎﻥ ﺑﻦ ﻋﻠﻲ ﺳﻘﲔ ﺍﻟﺴﻔﻴﺎﱐ
66 ﻋﺒﺪ ﺍﻟﺮﲪﺎﻥ ﺑﻦ ﳏﻤﺪ ﺍﻟﻔﺎﺳﻲ
ﺸﺮِﻳﻒ ﺍﻟﹾ ﻌﻄﱠﺎﺭ ﺍﻟﹾ ﻤ ﺪِﻧﻲ ) ﺍﻟ ﺰﻳﺎﺕ ( 87 ،86 ،84
ﻋﺒﺪ ﺍﻟ ﺮﺣﻤﺎ ِﻥ ﺍﻟ
ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺑﻦ ﻣﺸﻴﺶ 88 ،87 ،84
60-59 ﻋﺒﺪ ﺍﻟﹾ ﻌﺰِﻳ ِﺰ ﺍﺑﻦ ﹶﺃﺣ ﻤ ﺪ ﺍﻟ ﺮﺳﻤﻮ ِﻛﻲ
56 ﻼِﻟﻲ
ﻋﺒﺪ ﺍﻟﹾ ﻌﺰِﻳ ِﺰ ﺍﻟﹾﻔِﻴ ﹶ
90 ،88 ﻼِﻧﻲ
ﻋﺒﺪ ﺍﻟﹾﻘﹶﺎ ِﺩ ِﺭ ﺍﻟﹾﺠِﻴ ﹶ
90 ﻋﺒﺪ ﺍﻟﹾﻘﹶﺎ ِﺩ ِﺭ ﺍﻟﻨﺒﺘِﻴﺘِﻲ
67 ،66 ﻋﺒﺪ ﺍﻟﹾﻘﹶﺎ ِﺩ ِﺭ ﺑﻦ ﻋ ِﻠ ٍّﻲ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﹾﻔﹶﺎﺳِﻲ
83 ،80 ﺴﻴﻦ ﺍﻟ ﺮﻗِّﻲ
ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺣ
60 ﻋﺒﺪ ﺍﻟ ﱠﻠ ِﻪ ﺑﻦ ﺳﻌِﻴ ٍﺪ ﺍﺑِ ﻦ ﻋﺒِ ﺪ ﺍﻟﹾﻤﻨِ ﻌ ِﻢ ﺍﻟﹾ ﻤﻨﺎﻧِﻲ
49 ﺐ ﺑِ ﻦ ﻫﺎﺷِﻢ
ﻋﺒﺪ ﺍﻟ ﱠﻠﻪ ﺑﻦ ﻋﺒِ ﺪ ﺍﻟﹾﻤﻄﱠ ِﻠ ِ
77 ،71 ،68 ،64 ،55 ،54 ﺴِﻨ ِّﻲ
ﺤ
ﻋﺒﺪ ﺍﻟ ﱠﻠ ِﻪ ﺑﻦ ﻋ ِﻠ ٍّﻲ ﺑِ ﻦ ﻃﹶﺎﻫِﺮ ﺍﻟﹾ
47 ،4 ﻋﺒﺪ ﺍﻟ ﱠﻠ ِﻪ ﺑﻦ ﻋﻤﺮٍﻭ
89 ﻋﺒﺪ ﺍﻟ ﱠﻠ ِﻪ ﺑﻦ ﻭﻛﹾﺮِﻳﺲ ﺍﻟ ﺪﻛﱠﺎﻟِﻲ
50 ﺐ
ﻋﺒِ ﺪ ﺍﻟﹾﻤﻄﱠ ِﻠ ِ
69 ﻱ
ﺠﻴٍ ﺪ ﺑِ ﻦ ﻋﺒِ ﺪ ﺍﻟﹾ ﹶﻜ ِﺮﱘِ ﺍﻟﹾﺒﻐِ ﻮ ِّ
ﺤ ﻤ ٍﺪ ﺍﺑِ ﻦ ﻧ
ﻚ ﺑﻦ ﻣ
ﻋﺒﺪ ﺍﻟﹾ ﻤ ِﻠ ِ
106
71 ،64 ﻋﺒﺪ ﺍﳍﺎﺩﻱ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻠﻲ ﺍﳊﺴﲏ
ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺍﺑﻦ ﻋﺎﺷﺮ 67
ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺍﻟﺸﻌﺮﺍﱐ 61
69 ﻋﺒﺪﺍﻥﹸ ﺍﺑﻦ ﲪﻴﺪ ﺑِ ﻦ ﻋﺒﺪﺍ ﹶﻥ ﺍﻟﹾ ﻤﻨِﻴﺤِﻲ
ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ 87
ﺍﻟﻌﺠﻤﻲ = ﺣﺒِﻴﺐ
ﺍﻟﻌﺪﻭﺍﱐ = ﻋﺎﻣﺮ
ﺍﻟﻌﺴﻘﻼﱐ = ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺣﺠﺮ
ﺸﺮِﻳﻒ
ﺍﻟﹾ ﻌﻄﱠﺎﺭ ﺍﻟﹾ ﻤ ﺪِﻧﻲ = ﻋﺒﺪ ﺍﻟ ﺮﺣﻤﺎ ِﻥ ﺍﻟ
ﻋﻠﻘﻤﺔ ﺍﻟﻔﺤﻞ 32
88 ،85 ،32 ﻋ ِﻠﻲ ﺑﻦ ﹶﺃﺑِﻲ ﻃﹶﺎﻟِﺐ
89 ،88 ،86 ،84 ﻋﻠﻲ ﺍﺑﻦ ﺣﺮﺍﺯﻡ ) ِﺣﺮﺯِﻫﻢ(
88 ،86 ،84 ﺠﺒﺎ ِﺭ ﺍﻟﺸﺎ ِﺫﻟِﻲ
ﻋ ِﻠﻲ ﺑﻦ ﻋﺒِ ﺪ ﺍﻟﹾ
ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺍﻟﺴﺠﻠﻤﺎﺳﻲ 83
81 ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺍﻟﻔﺮﻛﻠﻲ
ﺤ ﻤ ٍﺪ ﺑِ ﻦ ِﺇﺳﻤﺎﻋِﻴ ﹶﻞ ﺑِ ﻦ ﹶﺃﺑِﻲ ﺯﺭﻋﺔ 69
ﻋ ِﻠﻲ ﺑﻦ ﻣ
83 ﻋﻠﻲ ﺑﻦ ﻭﻓﺎ
ﻋ ِﻠ ٍّﻲ ﺑِ ﻦ ﻳﺤﻴﻰ 78
ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ 88 ،27
69 ﻋ ﻤﺮ ﺑﻦ ﺳﻌِﻴ ٍﺪ ﺑِ ﻦ ِﺳﻨﺎ ﹶﻥ ﺍﳌﻨﻴﺤﻲ
57 ﻋِﻴﺴﻰ ﺑﻦ ﻋﺒِ ﺪ ﺍﻟ ﺮﺣﻤﺎ ِﻥ ﺍﻟﺴﻜﹾﺘﺎِﻧﻲ
44 ﻋﻤﺮ ﺑﻦ ﻋﺒِ ﺪ ﺍﻟﹾ ﻌﺰِﻳ ِﺰ
-ﻍ-
ﺍﻟﻐﺎﺯﻱ = ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ
ﺍﻟﻐﺰﺍﱄ = ﺃﺑﻮ ﺣﺎﻣﺪ
ﺍﻟﻐﻄﻲ = ﺃﺑﻮ ﺇﺳﺤﺎﻕ
ﺍﻟﹾﻐﻮﻟِﻲ ﺍﻟﹾ ﹶﻔﺸﺘﺎﻟِﻲ
107
-ﻑ-
ﺍﻟﹾﻔﹶﺎ ِﺳﻲ = ﹶﺃﺣ ﻤﺪ ﺑﻦ ﻋ ِﻠ ِّﻲ ﺑِ ﻦ ِﻋﻤﺮﺍ ﹶﻥ
ﺍﻟﹾﻔﹶﺎﺳِﻲ = ﺃﲪﺪ ﺯﺭﻭﻕ ﺍﻟﹾﺒﺮﻧﺴِﻲ
ﺍﻟﻔﺎﺳﻲ = ﻋﺒﺪ ﺍﻟﺮﲪﺎﻥ ﺑﻦ ﳏﻤﺪ
ﺍﻟﹾﻔﹶﺎ ِﺳ ِّﻲ = ﻋﺒﺪ ﺍﻟﹾﻘﹶﺎ ِﺩ ِﺭ ﺑﻦ ﻋ ِﻠ ٍّﻲ ﺑﻦ ﻳﻮﺳﻒ
ﺤﻤﺪ ﺍﻟﹾ ﻌ ﺮﺑِﻲ ﺑﻦ ﹶﺃﺑِﻲ ﺍﳌﹾﺤﺎ ِﺳ ِﻦ ﻳﻮﺳﻒ
ﺍﻟﹾﻔﹶﺎ ِﺳ ِّﻲ = ﻣ
87 ﻓﹶﺎ ِﻃ ﻤﺔﹸ ﺍﻟ ﺰﻫﺮﺍ ِﺀ ) ِﺑﻨﺖ ﺭﺳﻮ ِﻝ ﺍﻟ ﱠﻠ ِﻪ(
86 ﻓﹶـﺘﺢ ﺍﻟﺴﻌﻮ ِﺩ ) ﻗﻄﺐ (
87 ،86 ﺨﺮ ﺍﻟ ِﺪّﻳ ِﻦ ) ﻗﻄﺐ (
ﹶﻓ
ﺍﻟﻔﺮﻛﻠﻲ = ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ
ﺍﻟﹾ ﹶﻔﺸﺘﺎﻟِﻲ = ﺍﻟﹾﻐﻮﻟِﻲ
ﻼِﻟﻲ = ﻋﺒﺪ ﺍﻟﹾ ﻌﺰِﻳ ِﺰ
ﺍﻟﹾﻔِﻴ ﹶ
ﺤﻤﺪ ﺑﻦ ﻳﻮﺳﻒ
ﻼِﻟﻲ = ﻣ
ﺍﻟﹾﻔِﻴ ﹶ
-ﻕ-
ﺸﺮِﻳﻒ
ﺍﻟﹾﻘﹶﺎ ِﺩﺭِﻱ = ﻳﺤﻴﻰ ﺑﻦ ﹶﺃﺣ ﻤ ﺪ ﺍﻟ
ﺍﻟﹾﻘﹶﺎﺿِﻲ = ﺇِﻳﺎﺱ ﺑﻦ ﻣﻌﺎ ِﻭﻳ ﹶﺔ
ﺍﻟﻘﺎﺿﻲ = ﳏﻤﺪ ﺑﻦ ﺍﻟﻄﻴﺐ ﺍﻟﺒﺎﻗﻼﱐ
ﺍﻟﻘﺒﺎﺏ 86
ﺍﻟﹾ ﹶﻘﺮﺍ ِﻓ ِّﻲ = ﺃﺑﻮ ﺍﳊﺴﻦ
ﺍﻟﻘﺰﻭﻳﲏ = ﺃﺑﻮ ﺍﺪ
ﻗﺲ ﺑﻦ ﺳﺎﻋﺪﺓ 33 ،28
ﺍﻟﻘﺸﲑﻱ = ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ
ﺤﻤﺪ ﺑﻦ ﻗﹶﺎﺳِﻢ
ﺍﻟﹾ ﹶﻘﺼﺎ ِﺭ ﺍﻟﹾ ﹶﻘﻴﺴِﻲ = ﻣ
61 ،58 ،56 ﺍﻟﹾ ﹶﻘ ﹶﻠﺼﺎﺩِﻱ
ﺍﻟﻘﲑﻭﺍﱐ = ﺍﺑﻦ ﺃﰊ ﺯﻳﺪ
108
ﺤﻤﺪ ﺑﻦ ﻗﹶﺎﺳِﻢ ﺍﻟﹾ ﹶﻘﺼﺎﺭ
ﺍﻟﹾ ﹶﻘﻴﺴِﻲ = ﻣ
-ﻙ-
ﺍﻟﻜﺮﺧﻲ = ﻣﻌﺮﻭﻑ ﺑﻦ ﻓﲑﻭﺯ
73 ﺍﻟﻜﻼﻋﻲ
-ﻝ-
55 ،27 ﹶﻟﺒِﻴﺪ
ﻟﻘﻤﺎﻥ 33
-ﻡ-
ﻣﺎﻟِﻚ 19 ،10
ﺍﳌﺘﻨﱯ 44
ﺠﻠﹾﺪِﻱ = ﹶﺃﺣ ﻤﺪ ﺑﻦ ﺳﻌِﻴﺪ
ﺍﻟﹾ ِﻤ ِ
58 ﺤ ﻤﺪ ﺑﻦ ﺇِﺑﺮﺍﻫِﻴ ﻢ ﺍﻟﹾ ﻬﺸﺘﻮ ِﻛﻲ
ﻣ
71 ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺍﻟﻔﻀﻞ ﺧﺮﻭﻑ ﺍﻟﺘﻮﻧﺴﻲ
ﺐ ﺍﻟﺘﻮﻧﺴِﻲ 87
ﺤﻤﺪ ﺑﻦ ﹶﺃﺑِﻲ ﺍﻟﹾ ﻤﻮﺍ ِﻫ ِ
ﻣ
78 ﺤﻤﺪ ﺑﻦ ﹶﺃﺣ ﻤ ﺪ ﺍﻟﺴﻮﺳِﻲ
ﻣ
78 ،72 ،71 ،61 ،55 ﳏﻤﺪ ﺑﻦ ﺇِﺳﻤﺎﻋِﻴﻞ ﺍﻟﹾﺒﺨﺎﺭِﻱ
78 ﺴ ِﻦ
ﺤ
ﺤﻤﺪ ﺑﻦ ﺍﻟﹾ
ﻣ
53 ﺴ ِﻦ ﺍﻟﹾ ﻤﺪﻭﺭِﻱ
ﺤ
ﺤ ﻤﺪ ﺑﻦ ﺍﻟﹾ
ﻣ
77 -67 ﺤ ﻤﺪ ﺑﻦ ﺳﻌِﻴ ٍﺪ ﺍﻟﺴﻮ ِﺳﻲ ﺍﻟﹾ ِﻤﲑﻏﹾِﺜﻲ
ﻣ
78 ﺤﻤﺪ ﺑﻦ ﻋﺒِ ﺪ ﺍﻟ ﺮﺣﻤﺎ ِﻥ ﺍﻟﺒﻜﺮﻱ
ﻣ
56 ﺴِﻨ ِّﻲ
ﺤ
ﺴِّﻴ ِﺪ ﺍﻟﹾ
ﺤ ﻤﺪ ﺑﻦ ﻋﺒِ ﺪ ﺍﻟ ﱠﻠ ِﻪ ﺑِ ﻦ ﺍﻟ
ﻣ
88 ،86 ﺤﻤﺪ ﺑﻦ ﻋ ِﻠ ٍّﻲ ﺍﺑﻦِ ﺣﺮِ ﺯﻫِﻢ
ﻣ
8 ﳏﻤﺪ ﺑﻦ ﺍﻟﻄﻴﺐ ﺍﻟﺒﺎﻗﻼﱐ ) ﺍﻟﻘﺎﺿﻲ (
77 ،71 ،67 ،66 ،64 ﺤﻤﺪ ﺑﻦ ﻗﹶﺎﺳِﻢ ﺍﻟﹾ ﹶﻘﺼﺎﺭ ﺍﻟﹾ ﹶﻘﻴﺴِﻲ
ﻣ
109
65 ،62 ﺤ ﻤ ٍﺪ ﺑِ ﻦ ﹶﺃﺑِﻲ ﺑﻜﹾ ٍﺮ ﺍﻟ ِّﺪﻻﹶِﺋﻲ ) ،ﺍﻟﹾﻤﺮﺍِﺑﻂِ (
ﺤﻤﺪ ﺑﻦ ﻣ
ﻣ
87 ،83 ،79 ،60 ﻼِﻧﻲ
ﺤ ﻤ ٍﺪ ﺍﺑﻦ ﻧﺎﺻِﺮ ﺍﻟ ﺪﺭِ ﻋﻲ ﺍﻷَﻏﹾ ﹶ
ﺤ ﻤﺪ ﺑﻦ ﻣ
ﻣ
57 ﺤ ﻤ ٍﺪ ﺍﻟﺘﺠﻤ ﻌِﺘﻲ
ﺤ ﻤﺪ ﺑﻦ ﻣ
ﻣ
54 ﻼِﻟﻲ
ﺤﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﹾﻔِﻴ ﹶ
ﻣ
ﺤﻤﺪ ﺭﺳﻮﻝﹸ ﺍﻟ ﱠﻠ ِﻪ ،47 ،46 ،43 ،40 ،37 ،36 ،35 ،34 ،33 ،23 ،22 ،21 ،20 ،17 ،3 ،1
ﻣ
87 ،86 ،84 ،73 ،72 ،70 ،69 ،67 ،55 ،50 ،49
66 ،64 ﺤ ﻤﺪ ﺍﻟﹾ ﻌ ﺮﺑِﻲ ﺑﻦ ﹶﺃﺑِﻲ ﺍﳌﹾﺤﺎ ِﺳ ِﻦ ﻳﻮﺳﻒ ﺍﻟﹾﻔﹶﺎ ِﺳ ِّﻲ
ﻣ
58 ﺸﻲ
ﺤ ﻤﺪ ﺍﻟﹾ ﻤﺰﻭﺍﺭ ﺍﻟﹾﻤﺮﺍﻛﹸ ِ
ﻣ
83 ﳏﻤﺪ ﻭﻓـﺎ
34 ﺍﻟﹾﻤﺪِﻟﺠِﻲ )ﳎﺰﺯ ﺑﻦ ﺍﻷﻋﻮﺭ (
ﺸﺮِﻳﻒ ﺍﻟﹾ ﻌﻄﱠﺎﺭ
ﺍﻟﹾ ﻤ ﺪِﻧﻲ = ﻋﺒﺪ ﺍﻟ ﺮﺣﻤﺎ ِﻥ ﺍﻟ
ﺴﻴﻦ ﺑﻦ ﹶﺃﺣ ﻤ ﺪ
ﺍﻟﹾ ﻤﺪﻭﺭِﻱ = ﺍﻟﹾﺤ
ﺴ ِﻦ
ﺤ
ﺤ ﻤﺪ ﺑﻦ ﺍﻟﹾ
ﺍﻟﹾ ﻤﺪﻭﺭِﻱ = ﻣ
ﺤ ﻤ ٍﺪ ﺑِ ﻦ ﹶﺃﺑِﻲ ﺑﻜﹾ ٍﺮ ﺍﻟ ِّﺪﻻﹶِﺋﻲ
ﺤﻤﺪ ﺑﻦ ﻣ
ﺍﻟﹾﻤﺮﺍﺑِﻂ = ﻣ
59 ﻱ
ﺍﻟﹾﻤﺮﺍ ِﺩ
ﺤ ﻤﺪ ﺍﻟﹾ ﻤﺰﻭﺍﺭ
ﺸﻲ = ﻣ
ﺍﻟﹾﻤﺮﺍﻛﹸ ِ
ﺍﳌﺮﺟﺎﱐ 76
ﺍﳌﺮﺳﻲ = ﺃﲪﺪ ﺑﻦ ﻋﻤﺮ ﺍﻷﻧﺼﺎﺭﻱ
ﺍﻟﹾ ﻤﺮﻭﺍِﻧ ِّﻲ = ﺃﲪﺪ
ﺤ ﻤﺪ
ﺸﻲ = ﻣ
ﺍﻟﹾ ﻤﺰﻭﺍﺭ ﺍﻟﹾﻤﺮﺍﻛﹸ ِ
ﺍﳌﺴﺘﻤﻠﻲ = ﺭﺿﻮﺍﻥ
ﺍﻟﹾ ﻤﺴﻜﹶﺎﻧِﻲ = ﺃﺑﻮ ﺍﻟﹾﻘﹶﺎ ِﺳ ِﻢ
ﺍﻟﹾﻤﻌﺎ ِﻓﺮِﻱ = ﺃﺑﻮ ﺑﻜﹾ ٍﺮ ﺑﻦ ﺍﻟﹾ ﻌ ﺮِﺑ ِّﻲ
85 ﻣﻌﺮﻭﻑ ﺑﻦ ﻓﲑﻭﺯ ﺍﻟﻜﺮﺧﻲ
ﺍﳌﻌﻤﺮﻱ = ﺍﻟﺼﻐﲑ
ﻣﻌﻦ ﺑﻦ ﺯﺍِﺋ ﺪ ﹶﺓ 29
ﺍﳌﻘﺮﻱ = ﺃﺑﻮ ﺑﻜﺮ
ﺍﳌﻘﺮﻱ = ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ
110
ﺍﳌﻜﻲ = ﺃﺑﻮ ﻃﺎﻟﺐ
ﺍﳌﻠﻴﺎﱐ = ﺃﲪﺪ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﺮﺍﺷﺪﻱ
ﺍﻟﹾ ﻤﻨﺎﻧِﻲ = ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﺳﻌِﻴ ٍﺪ ﺍﺑِ ﻦ ﻋﺒِ ﺪ ﺍﻟﹾﻤﻨِ ﻌ ِﻢ
ﺍ ِﳌﻨﺘﻮﺭﻱ 76 ،66 ،64
ﺍﳌﻨﺠﻮﺭ = ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ
ﺍﻟﹾ ﻤﻨِﻴﺤِﻲ = ﻋﺒﺪﺍﻥﹸ ﺍﺑﻦ ﲪﻴﺪ ﺑِ ﻦ ﻋﺒﺪﺍ ﹶﻥ
ﺍﳌﻨﻴﺤﻲ = ﻋ ﻤﺮ ﺑﻦ ﺳﻌِﻴ ٍﺪ ﺑِ ﻦ ِﺳﻨﺎ ﹶﻥ
ﻣ ﻬﻠﹾﻬِﻞ 27
ﺍﻟﹾ ﻤﻮﺍ ِﻫِﺒﻲ = ﺇﺑﺮﺍﻫﻴﻢ
ﺤ ﻤﺪ ﺑﻦ ﺳﻌِﻴ ٍﺪ ﺍﻟﺴﻮ ِﺳﻲ
ﺍﻟﹾ ِﻤﲑﻏﹾِﺜﻲ = ﻣ
ﺐ ﺑﻦ ﻳﺤﻴﻰ
ﺍﻟﹾ ﻤﻴﺴﻮﺭِﻱ = ﹶﺃﺑﻮ ﺍﻟﻄﱠِّﻴ ِ
-ﻥ-
78 ﻧﺎﻓﻊ
ﺍﻟﻨﺒﺘِﻴﺘِﻲ = ﻋﺒﺪ ﺍﻟﹾﻘﹶﺎ ِﺩ ِﺭ
ﺤﻤﺪ
ﺍﻟﻨ ِﺪّﻱ = ﹶﺃﺑﻮ ﺯﻳﺎ ﹶﻥ ﺍﺑﻦ ﻣ
ﺍﻟﻨﺴﺎِﺋﻲ71
ﺤ ﻤ ٍﺪ
ﺍﻟﻨﺼﺮﺍﺑﺎﺩِﻱ = ﺃﺑﻮ ﻣ
ﺴ ِﻦ ﻋﻠِﻲ ) ﻗﻄﺐ ( 87 ،86
ﺤ
ﻧـﻮ ِﺭ ﺍﻟ ِﺪّﻳ ِﻦ ﹶﺃﺑﻮ ﺍﻟﹾ
ﺍﻟﻨﻮﺭﻱ = ﺃﺑﻮ ﺍﳊﺴﻦ
-ﻫـ -
ﻫﺮﻣﺰ 69
ﺤ ﻤﺪ ﺑﻦ ﺇِﺑﺮﺍﻫِﻴ ﻢ
ﺍﻟﹾ ﻬﺸﺘﻮ ِﻛﻲ = ﻣ
ﻫﻨﺪ ﺑﻨﺖ ﺍﳋﺲ 33
-ﻭ-
76 ﺍﻟﹾﻮﺍﺩِﻳﺸِﻲ
111
49 ﻭﺍﻟﺪ ) ﺍﻟﻴﻮﺳﻲ (
49 ﻭﺍﻟﺪﺓ ) ﺍﻟﻴﻮﺳﻲ (
ﻭﻓـﺎ = ﳏﻤﺪ
-ﻱ-
83 ﺸﺮِﻳﻒ ﺍﻟﹾﻘﹶﺎ ِﺩﺭِﻱ
ﻳﺤﻴﻰ ﺑﻦ ﹶﺃﺣ ﻤ ﺪ ﺍﻟ
ﺍﻟﻴﻌﻤﺮﻱ = ﺍﺑﻦ ﺳﻴﺪ ﺍﻟﻨﺎﺱ
ﺍﻟﻴﻤﺎﱐ ﺍﳊﻀﺮﻣﻲ = ﺃﲪﺪ ﺑﻦ ﻋﻘﺒﺔ
ﻱ 78
ﻳﻮﺳﻒ ﺍﻟﻄﱠﺎ ِﻫ ِﺮ ِّ
ﺤﺪﺍﺩ
ﺍﻟﹾﻴﻮﺳِ ﻔﻲِ = ﺇﺑﺮﺍﻫِﻴﻢ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﹾ
ﺴﻦ ﺑﻦ ﻣﺴﻌﻮﺩ
ﺤ
ﺍﻟﹾﻴﻮﺳِﻲ = ﺍﻟﹾ
ﻓﻬﺮﺱ ﺍﻷﺷﻌﺎﺭ
ﺍﻟﺼﻔﺤﺔ ﺍﻟﺸﺎﻋﺮ ﻋﺪﺩ ﺍﻷﺑﻴﺎﺕ ﺍﻟﻮﺯﻥ ﺍﻟﻘﺎﻓﻴﺔ
35 ﺯﻫـﻴـﺮ 1 ﺍﻟﻮﺍﻓﺮ ﺍِﻟّﻠـﻘﹶﺎﺀُ
44 ﺟـﺮﻳـﺮ 1 ﺍﻟﻮﺍﻓﺮ ﺫﹸﺑﺎﺑﺎ
32 ﻋﻠـﻘـﻤﺔ 1 ﺍﻟﻄﻮﻳﻞ ﻋﺠِﻴﺐ
55 ــ 1 ﺍﻟﻄﻮﻳﻞ ﺏ
ﺗﺮِ
34 ﻛﺜـﻴـﺮ 1 ﺍﻟﻄﻮﻳﻞ ﺐ
ِﻟﻬِ
60 ﺃﲪﺪ ﺑﻦ ﻓﺎﺭﺱ 2 ﺍﳌﺘﻘﺎﺭﺏ ﺸّـﺘﺎ
ﺍﻟ ِ
31 ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﺍﻟﺒﺴﱵ 2 ﺍﻟﻄﻮﻳﻞ ﺍﻟﹾ ﻤﺰﺡِ
44 ﺍﳋﻨـﺴـﺎﺀ 1 ﺍﳌﺘﻘﺎﺭﺏ ﹶﺃﻣـ ﺮﺩﺍ
44 ﺍﳌﺘـﻨـﱯ 1 ﺍﻟﻄﻮﻳﻞ ﻣﺮﺩ
79 ﺍﻟﻴـﻮﺳـﻲ 3 ﺍﻟﻜﺎﻣﻞ ﹶﺃﺳ ﻌ ِﺪ
2 ﻣﺘﻌﺪﺩ ﺍﻟﻨﺴﺒﺔ 1 ﺍﻟﺴﺮﻳﻊ ﺼﺪﺭ
ﺍﻟ
1 ــ 1 ﺍﻟﻄﻮﻳﻞ ﺍﻟ ﺮﻛﹾﺾ
112
35 ﻟﺒـﻴـﺪ 1 ﺍﻟﻄﻮﻳﻞ ﺻﺎِﻧﻊ
49 ﺍﻟﻔﺮﺯﺩﻕ 2 ﺍﻟﻄﻮﻳﻞ ﺗﻌِ ﺮﻑ
2 ﺍﻟﺸﺎﻓـﻌﻲ 2 ﺍﻟﺒﺴﻴﻂ ﺻﻨـﺪﻭﻕِ
55 ﻟﺒـﻴـﺪ 1 ﺍﻟﺒﺴﻴﻂ ِﺳﺮﺑﺎﻻﹶ
43 ﺍﻣﺮﺅ ﺍﻟﻘﻴﺲ 1 ﺍﻟﺮﺟﺰ ﻼ
ﻛﹶﺎ ِﻫ ﹶ
45 ﺍﻟﺸﺎﻓـﻌـﻲ 1 ﺍﻟﻄﻮﻳﻞ ﺍﻟﹾ ﻤﺤﺎ ِﻓﻞﹸ
45 ــ 1 ﺍﻟﺮﺟﺰ ﺭﻣـﻠﹸـﻪ
70 ﺍﳌﺘـﻨﱯ 1 ﺍﻟﻮﺍﻓﺮ ﺩﻟِﻴ ِﻞ
29 ﺍﳌﺘﻠـﻤﺲ 1 ﺍﻟﻄﻮﻳﻞ ِﻟﻴﻌـ ﹶﻠﻤﺎ
70 ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﺒﺼﲑ 2 ﺍﻟﻮﺍﻓﺮ ﹶﻛﺮِﻳـﻢ
45 ﺍﺑﻦ ﺍﻟﺴﻴﺪ ﺍﻟﺒﻄﻠﻴﻮﺳﻲ 2 ﺍﻟﻄﻮﻳﻞ ﺭﻣِـﻴﻢ
2 ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﻟﻌﻘﻴﻠﻲ 3 ﳎﺰﻭﺀ ﺍﻟﺮﻣﻞ ِﺧﺰﺍﻧـﻪ
23 ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﺴﻜﺘﺎﱐ 3 ﺍﻟﻄﻮﻳﻞ ﺠ ِﺔ
ﺤﺍﻟﹾ ﻤ
43 ﻋﺒﺪ ﻳﻐﻮﺙ ﺍﳊﺎﺭﺛﻲ 1 ﺍﻟﻄﻮﻳﻞ ﻳﻤﺎِﻧﻴﺎ
ﻓﻬﺮﺱ ﺍﻷﻣﺎﻛﻦ
اﻟْﺨﻠﱠ ُﺔ 81 50 اﻷَﺑْﻮَاءِ
50 دَار اﻟﻨﱠﺎﺑِﻐَﺔِ 3 ﺑَﻐْﺪَادَ
دَرْﻋَﺔَ 81 ﺑِﻼَد اﻟﺴﱡﻮسِ 60
اﻟﺪِّﯾَﺎر اﻟْﺒَﻜْـﺮِﯾﱠﺔِ 63 ﺑَﻨﻮ ﻋَﺪِيٍّ اﺑْﻦ اﻟﻨﱠﺠﱠﺎرِ 50
اﻟﺮﺑﻌﺔ 69 31 ﻋﺬْرَةَ
ﺑَﻨﻮ ُ
59 ،56 ﺳِﺠِﻠْﻤَﺎﺳَﺔ 35 ،34 ﺑَﻨﻮ ﻟِﮭْﺐ
113
81 اﻟﻀﺒِﯿﻌَﺔ 34 ﺑَﻨِﻮ ُﻣﺪْﻟِﺞ
ﻏَﺰﱠة 49 82 ﺗﺮﻧﺎﺗﺔ
ﻓَﺎس 54 82 ﺗﻨﺴﻄﺎ
ﻓَﺸْﺘَﺎﻟَﺔ ﻏﻤَﺎرَة 76 56 ﺟَﺎﻣِﻊ اﻟْ َﻘﺼَﺒَﺔِ اﻟﺴِّﺠِﻠْﻤَﺎﺳِﯿﱠﺔِ
ُﻗﺮَﯾْﺶ 49 اﻟْﺤَﻀْﺮَة اﻹِدْرِﯾﺴِﯿﱠﺔِ اﻟْﻔَﺎﺳِﯿﱠﺔِ 65
50 ،49 اﻟْﻤَﺪِﯾﻨَﺔ اﻟْﺤَﻀْﺮَة اﻟﺪِّﻻَ ِﺋﯿﱠﺔِ ) اﻟﺰاوﯾﺔ اﻟﺒﻜﺮﯾﺔ ( ،63
59 ُﻣﺮﱠاﻛُﺶ 82 ،81 ،80 ،70 ،68
50 ،21 ﻣَﻜﱠﺔ ﺣﻠﺐ 69
ﻧﺎﺣﯿﺔ
ﻓﻬﺮﺱ ﺍﻷﻣﺜﺎﻝ
04 -إِنﱠ اﻟﻄﱡﯿُﻮرَ ﻋَﻠَﻰ أَﺟْﻨَﺎﺳِﮭَﺎ ﺗَﻘَﻊُ
70 -ﺗَﺴْﻤَﻊُ ﺑِﺎﻟْ ُﻤﻌَﯿْﺪِيِّ ﺧَﯿْﺮٌ ﻣِﻦْ أَنْ ﺗَﺮَا ُه
01 ﺷﺠُﻮن
ﺚ ُ
-اﻟْﺤَﺪِﯾ ُ
03 -ﺣِﻔْﻆُ ﺳَﻄْﺮَﯾْﻦِ ﺧَﯿْﺮٌ ﻣِﻦْ ﺣَﻤْﻞِ وِﻗْﺮَﯾْﻦِ
03 -ﺧَﯿْ ُﺮ اﻟْﻌِﻠْﻢِ ﻣَﺎ ﺣُﻮﺿِﺮَ ﺑِﮫِ
70 -ﻗَﺪِ اﺳْﺘَﺴْﻤَﻦَ ذَا وَرَمٍ ،وَﻧَﻔَﺦَ ﻓِﻲ ﻏَﯿْﺮِ ﺿَﺮَمٍ
32 -اَﻟﺼﱠﯿْﻒَ ﺿَﯿﱠﻌْﺖِ اﻟﱠﻠﺒَﻦَ
04 -ﻟِ ُﻜﻞِّ ﺳَﺎﻗِﻄَﺔٍ ﻻَﻗِﻄَﺔٌ
32 -ھَﺬَا وَﻣَﺬْﻗَﺔٌ ﺧَﯿْﺮٌ
03 -ﯾَﻨْﺴَﻰ اﻟﺮﱠاس ،وَﻻَ ﯾَﻨْﺴَﻰ اﻟْ ُﻜﺮﱠاس
114
ﺍﳌﺼـﺎﺩﺭ ﻭﺍﳌﺮﺍﺟـﻊ
اﻟﻤﺨﻄﻮﻃـﺎت :
ﺳﻠﺴﻠﺔ ﺍﻷﻧﻮﺍﺭ ،ﰲ ﻧﻈﻢ ﺩﺭﺭ ﺍﻟﺴﺎﺩﺓ ﺍﻷﺧﻴﺎﺭ ،ﶈﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﻮﺍﻓﻼﻭﻱ ،ﳐﻄﻮﻁ ﺑﺎﳋﺰﺍﻧﺔ ﺍﻟﻌﺎﻣﺔ ﺑﺎﻟﺮﺑﺎﻁ •
ﺑﺮﻗﻢ 1234ﻙ.
ﺍﻟﻌﻮﺍﺋﺪ ﺍﳌﺰﺭﻳﺔ ﺑﺎﳌﻮﺍﺋﺪ ،ﶈﻤﺪ ﺑﻦ ﺳﻌﻴﺪ ﺍﳌﲑﻏﺜﻲ )1089ﻫـ( ،ﳐﻄﻮﻁ ﺑﺎﳋﺰﺍﻧﺔ ﺍﳌﻠﻜﻴﺔ ﺑﺮﻗﻢ .1907 •
ﻓﻬﺮﺱ ﺍﳊﺴﲔ ﺍﺑﻦ ﻧﺎﺻﺮ ﺍﻟﺪﺭﻋﻲ )1091ﻫـ( ،ﳐﻄﻮﻁ ﺑﺎﳋﺰﺍﻧﺔ ﺍﻟﻌﺎﻣﺔ ﺑﺎﻟﺮﺑﺎﻁ ﺑﺮﻗﻢ 506ﺝ) . •
ﻃﻮﺭ ﺍﻟﺘﺤﻘﻴﻖ ﺑﺎﻋﺘﻨﺎﺀ ﺍﻟﺰﻣﻴﻞ ﺃﲪﺪ ﺍﻟﺴﻌﻴﺪﻱ (.
ﻣﻨﻈﻮﻣﺔ ﻷﰊ ﻋﻠﻲ ﺍﻟﻴﻮﺳﻲ )1102ﻫـ( ،ﳐﻄﻮﻃﺔ ﲟﺆﺳﺴﺔ ﺁﻝ ﺳﻌﻮﺩ ﺑﺎﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ ،ﺑﺮﻗﻢ .349 •
ﻧﺰﻫﺔ ﺍﻷﺧﻴﺎﺭ ﺍﳌﺮﺿﻴﲔ ،ﰲ ﻣﻨﺎﻗﺐ ﺍﻟﺴﺎﺩﺍﺕ ﺍﻟﺪﻻﺋﻴﲔ ﺍﻟﺒﻜﺮﻳﲔ ،ﻟﻌﺒﺪ ﺍﻟﻮﺩﻭﺩ ﺑﻦ ﻋﻤﺮ ﺍﻟﺘﺎﺯﻱ ،ﳐﻄﻮﻁ •
ﺑﺎﳋﺰﺍﻧﺔ ﺍﻟﻌﺎﻣﺔ ﺑﺎﻟﺮﺑﺎﻁ ﺑﺮﻗﻢ 1264ﻙ.
ﻧﻔﺎﺋﺲ ﺍﻟﺪﺭﺭ ،ﰲ ﺣﻮﺍﺷﻲ ﺍﳌﺨﺘﺼﺮ ،ﻷﰊ ﻋﻠﻲ ﺍﻟﻴﻮﺳﻲ )1102ﻫـ( ،ﳐﻄﻮﻁ ﺑﺎﳋﺰﺍﻧﺔ ﺍﻟﻌﺎﻣﺔ ﺑﺎﻟﺮﺑﺎﻁ •
ﺑﺮﻗﻢ 2143ﺩ.
اﻟﻤﻄﺒﻮﻋـﺎت :
-أ-
ﺃﺧﺒﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ ،ﺑﺄﺧﺒﺎﺭ ﺍﳊﻜﻤﺎﺀ ،ﳉﻤﺎﻝ ﺍﻟﺪﻳﻦ ﺍﻟﻘﻔﻄﻲ )646ﻫـ( ،ﻣﻜﺘﺒﺔ ﺍﳌﺘﻨﱯ ،ﺍﻟﻘﺎﻫﺮﺓ. •
ﺍﻷﺯﻣﻨﺔ ﻭﺍﻷﻧﻮﺍﺀ ،ﻻﺑﻦ ﺍﻷﺟﺪﺍﰊ )950ﻫـ( ،ﲢﻘﻴﻖ :ﺩ .ﻋﺰﺓ ﺣﺴﻦ ،ﻭﺯﺍﺭﺓ ﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻹﺭﺷﺎﺩ ﺍﻟﻘﻮﻣﻲ، •
.1964
ﺍﻻﺳﺘﻘﺼﺎ ،ﻷﺧﺒﺎﺭ ﺩﻭﻝ ﺍﳌﻐﺮﺏ ﺍﻷﻗﺼﻰ ،ﻷﲪﺪ ﺑﻦ ﺧﺎﻟﺪ ﺍﻟﻨﺎﺻﺮﻱ ،ﲢﻘﻴﻖ ﻭﺗﻌﻠﻴﻖ :ﺟﻌﻔﺮ ﺍﻟﻨﺎﺻﺮﻱ •
ﻭﻣﺤﻤﺪ ﺍﻟﻨﺎﺻﺮﻱ ،ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ،ﺍﻟﺒﻴﻀﺎﺀ.1956 ،
ﺍﻻﺳﺘﻴﻌﺎﺏ ﰲ ﻣﻌﺮﻓﺔ ﺍﻷﺻﺤﺎﺏ ،ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ)463ﻫـ( ،ﲢﻘﻴﻖ :ﻋﻠﻲ ﳏﻤﺪ ﺍﻟﺒﺠﺎﻭﻱ ،ﻣﻜﺘﺒﺔ ﻀﺔ •
ﻣﺼﺮ ،ﺍﻟﻘﺎﻫﺮﺓ ) ،ﺩ -ﺕ(.
115
ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ ﰲ ﻣﻌﺮﻓﺔ ﺍﻟﺼﺤﺎﺑﺔ ،ﻟﻌﺰ ﺍﻟﺪﻳﻦ ﺑﻦ ﺍﻷﺛﲑ ﺍﳉﺰﺭﻱ)630ﻫـ( ،ﲢﻘﻴﻖ ﻭﺗﻌﻠﻴﻖ :ﳏﻤﺪ ﺇﺑﺮﺍﻫﻴﻢ •
ﺍﻟﺒﻨﺎ ،ﳏﻤﺪ ﺃﲪﺪ ﻋﺎﺷﻮﺭ ،ﳏﻤﻮﺩ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﻓﺎﻳﺪ ،ﺩﺍﺭ ﺍﻟﺸﻌﺐ) ،ﺩ-ﺕ(.
ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺳﲑﺓ ﺍﳌﺼﻄﻔﻰ ،ﻭﺗﺎﺭﻳﺦ ﻣﻦ ﺑﻌﺪﻩ ﻣﻦ ﺍﳋﻠـﻔﺎ ،ﻷﰊ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﻋﻼﺀ ﺍﻟـﺪﻳﻦ ﻣﻐﻠﹾـﻄﹶﺎﻱ •
)762ﻫـ( ،ﲢﻘﻴﻖ :ﳏﻤﺪ ﻧﻈﺎﻡ ﺍﻟﺪﻳﻦ ﺍﻟﻔﹸﺘﻴﺢ ،ﺩﺍﺭ ﺍﻟﻘﻠﻢ ﺑﺪﻣﺸﻖ ،ﺍﻟﺪﺍﺭ ﺍﻟﺸﺎﻣﻴﺔ ﺑﺒﲑﻭﺕ ،ﻁ.1996 ،1
ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ،ﻟﻠﺨﺎﻟﺪﻳﲔ ،ﺣﻘﻘﻪ ﻭﻋﻠﻖ ﻋﻠﻴﻪ :ﺩ .ﳏﻤﺪ ﻳﻮﺳﻒ ،ﻣﻄﺒﻌﺔ ﳉﻨﺔ ﺍﻟﺘﺄﻟﻴﻒ ﻭﺍﻟﺘﺮﲨﺔ ﻭﺍﻟﻨﺸﺮ، •
ﺍﻟﻘﺎﻫﺮﺓ) ،ﺩ-ﺕ(.
ﺍﻹﺻﺎﺑﺔ ،ﰲ ﻣﻌﺮﻓﺔ ﺍﻟﺼﺤﺎﺑﺔ ،ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ )852ﻫـ( ،ﲢﻘﻴﻖ :ﻋﻠﻲ ﳏﻤﺪ ﺍﻟﺒﺠﺎﻭﻱ ،ﺩﺍﺭ •
ﺍﳉﻴﻞ ،ﺑﲑﻭﺕ ،ﻁ.1992 ،1
ﺍﻷﺻﻤﻌﻴﺎﺕ ،ﻟﻸﺻﻤﻌﻲ )216ﻫـ( ،ﲢﻘﻴﻖ :ﺃﲪﺪ ﳏﻤﺪ ﺷﺎﻛﺮ ،ﻭﻋﺒﺪ ﺍﻟـﺴﻼﻡ ﻫﺎﺭﻭﻥ ،ﻁ ،5ﺑﲑﻭﺕ، •
ﻟﺒﻨﺎﻥ) ،ﺩ -ﺕ(.
ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ،ﺩﺍﺭ ﺍﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﲔ ،ﺑﲑﻭﺕ ،ﻟﺒﻨﺎﻥ ،ﻁ.1999 ،14 •
ﺃﻋﻼﻡ ﺍﻟﻨﺴﺎﺀ ﰲ ﻋﺎﳌﻲ ﺍﻟﻌﺮﺏ ﻭﺍﻹﺳﻼﻡ ،ﻟﻌﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ ،ﻁ ،1959 ،2ﺍﳌﻄﺒﻌﺔ ﺍﳍﺎﴰﻴﺔ ﺑﺪﻣﺸﻖ. •
ﺍﻹﻋﻼﻡ ،ﲟﻦ ﺣﻞ ﻣﺮﺍﻛﺶ ﻭﺃﻏﻤﺎﺕ ﻣﻦ ﺍﻷﻋﻼﻡ ،ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﺇﺑﺮﻫﻴﻢ ﺍﳌﺮﺍﻛﺸﻲ ،ﺍﳌﻄﺒﻌﺔ ﺍﳌﻠﻜﻴﺔ ،ﺍﻟﺮﺑﺎﻁ، •
.1974
ﺍﻷﻏﺎﱐ ،ﻷﰊ ﺍﻟﻔﺮﺝ ﺍﻷﺻﻔﻬﺎﱐ )576ﻫـ( ،ﺷﺮﺣﻪ ﻭﻛﺘﺐ ﻫﻮﺍﻣﺸﻪ :ﺫ .ﻋﺒﺪ ﺃ .ﻋﻠﻲ ﻣﻬﻨﺎ ،ﺩﺍﺭ ﺍﻟﻔﻜﺮ، •
ﻁ.1986 ،1
ﺍﻗﺘﻔﺎﺀ ﺍﻷﺛﺮ ،ﺑﻌﺪ ﺫﻫﺎﺏ ﺃﻫﻞ ﺍﻷﺛﺮ ،ﻓﻬﺮﺱ ﺃﰊ ﺳﺎﱂ ﺍﻟﻌﻴﺎﺷﻲ ،ﲢﻘﻴﻖ ﻭﺩﺭﺍﺳﺔ :ﻧﻔﻴﺴﺔ ﺍﻟﺬﻫﱯ ،ﻣﻨﺸﻮﺭﺍﺕ •
ﻛﻠﻴﺔ ﺁﺩﺍﺏ ﺍﻟﺮﺑﺎﻁ ،ﺳﻠﺴﻠﺔ ﺭﺳﺎﺋﻞ ﻭﺃﻃﺮﻭﺣﺎﺕ ،ﻣﻄﺒﻌﺔ ﺍﻟﻨﺠﺎﺡ ﺍﳉﺪﻳﺪﺓ ،ﺍﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ ،ﻁ.1996 ،1
ﺍﻟﺘﻘﺎﻁ ﺍﻟﺪﺭﺭ ،ﻭﻣﺴﺘﻔﺎﺩ ﺍﳌﻮﺍﻋﻆ ﻭﺍﻟﻌﱪ ،ﻣﻦ ﺃﺧﺒﺎﺭ ﻭﺃﻋﻴﺎﻥ ﺍﳌﺎﺋﺔ ﺍﳊﺎﺩﻳﺔ ﻭﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮ ،ﶈﻤﺪ ﺑﻦ ﺍﻟﻄﻴﺐ •
ﺍﻟﻘﺎﺩﺭﻱ )1187ﻫـ( ،ﲢﻘﻴﻖ :ﻫﺎﺷﻢ ﺍﻟﻌﻠﻮﻱ ﺍﻟﻘﺎﲰﻲ ،ﻣﻨﺸﻮﺭﺍﺕ ﺩﺍﺭ ﺍﻵﻓﺎﻕ ﺍﳉﺪﻳﺪﺓ ،ﺑﲑﻭﺕ ،ﻁ،1
.1983
ﺇﻧﺒﺎﻩ ﺍﻟﺮﻭﺍﺓ ،ﻋﻠﻰ ﺃﻧﺒﺎﻩ ﺍﻟﻨﺤﺎﺓ ،ﳉﻤﺎﻝ ﺍﻟﺪﻳﻦ ﻋﻠﻲ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﻘﻔﻄﻲ)624ﻫـ( ،ﲢﻘﻴﻖ :ﺃﺑﻮ ﺍﻟﻔﻀﻞ •
ﺇﺑﺮﺍﻫﻴﻢ ،ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ ﺑﺎﻟﻘﺎﻫﺮﺓ ،ﻭ ﻣﺆﺳﺴﺔ ﺍﻟﻜﺘﺐ ﺍﻟﺜﻘﺎﻓﻴﺔ ،ﺑﲑﻭﺕ ،ﻁ.1986 ،1
ﺍﻻﻧﺘﻘﺎﺀ ،ﰲ ﻓﻀﺎﺋﻞ ﺍﻷﺋﻤﺔ ﺍﻟﺜﻼﺛﺔ ﺍﻟﻔﻘﻬﺎﺀ ،ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪﺍﻷﻧﺪﻟﺴﻲ ) 463ﻫـ( ،ﺍﻋﺘﲎ ﺑﻪ :ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ •
ﺃﺑﻮ ﻏﺪﺓ ،ﻣﻜﺘﺐ ﺍﳌﻄﺒﻮﻋﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ،ﺣﻠﺐ ،ﻁ.1997 ،1
ﺃﻧﺲ ﺍﻟﻔﻘﲑ ،ﻭﻋﺰ ﺍﳊﻘﲑ ،ﻻﺑﻦ ﻗﻨﻔﺬ ،ﲢﻘﻴﻖ :ﳏﻤﺪ ﺍﻟﻔﺎﺳﻲ ﻭﺃﺩﻭﻟﻒ ﻓﻮﺭ ،ﻣﻨﺸﻮﺭﺍﺕ ﺍﳌﺮﻛﺰ ﺍﳉﺎﻣﻌﻲ •
ﻟﻠﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ،ﺍﻟﺮﺑﺎﻁ.
116
ﺍﻹﻳﻀﺎﺡ ﰲ ﻋﻠﻮﻡ ﺍﻟﺒﻼﻏﺔ ،ﻟﻠﺨﻄﻴﺐ ﺍﻟﻘﺰﻭﻳﲏ )739ﻫـ( ،ﺷﺮﺡ ﻭﺗﻌﻠﻴﻖ ﻭﺗﻨﻘﻴﺢ :ﻋﺒﺪ ﺍﳌﻨﻌﻢ ﺧﻔﺎﺟﻲ، •
ﺍﳌﻜﺘﺒﺔ ﺍﻷﺯﻫﺮﻳﺔ ﻟﻠﺘﺮﺍﺙ ،ﻁ.1993 ،3
-ب-
ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ،ﻻﺑﻦ ﻛﺜﲑ )774ﻫـ( ،ﻭﺛﻘﻪ :ﺍﻟﺸﻴﺦ ﻋﻠﻲ ﳏﻤﺪ ﻣﻌﻮﺽ ،ﺍﻟﺸﻴﺦ ﻋﺎﺩﻝ ﺃﲪﺪ ﻋﺒﺪ •
ﺍﳌﻮﺟﻮﺩ ،ﻭﺿﻊ ﺣﻮﺍﺷﻴﻪ :ﺩ .ﺃﲪﺪ ﺑﻮﻣﻠﺤﻢ ،ﺩ .ﻋﻠﻲ ﳒﻴﺐ ﻋﻄﻮﻱ ،ﺫ .ﻓﺆﺍﺩ ﺍﻟﺴﻴﺪ ،ﺫ .ﻣﻬﺪﻱ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ،
ﺫ .ﻋﻠﻲ ﻋﺒﺪ ﺍﻟﺴﺎﺗﺮ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ ،ﻁ.1994 ،1
ﺍﻟﺒﺪﺭ ﺍﻟﻄﺎﻟﻊ ،ﲟﺤﺎﺳﻦ ﻣﻦ ﺑﻌﺪ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ ،ﶈﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺸﻮﻛﺎﱐ )1250ﻫـ( ،ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ، •
ﺑﲑﻭﺕ.
ﺑﻐﻴﺔ ﺍﻟﻮﻋﺎﺓ ،ﻟﻠﺴﻴﻮﻃﻲ ،ﲢﻘﻴﻖ :ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺇﺑﺮﺍﻫﻴﻢ ،ﻣﻄﺒﻌﺔ ﻋﻴﺴﻰ ﺍﻟﺒﺎﰊ ﺍﳊﻠﱯ ﻭﺷﺮﻛﺎﻩ ،ﻁ،1 •
.1964
ﺍﻟﺒﻠﻐﺔ ،ﰲ ﺗﺮﺍﺟﻢ ﺃﺋﻤﺔ ﺍﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ ،ﶈﻤﺪ ﺑﻦ ﻳﻌﻘﻮﺏ ﺍﻟﻔِﲑﻭﺯﺁﺑﺎﺩﻱ )817ﻫـ( ،ﲢﻘﻴﻖ :ﳏﻤﺪ •
ﺍﳌﺼﺮﻱ ،ﲨﻌﻴﺔ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻹﺳﻼﻣﻲ ،ﺍﻟﻜﻮﻳﺖ ،ﻁ1407 ،1ﻫـ.
ﺠﺔ ﺍﺎﻟﺲ ،ﻭﺃﻧﺲ ﺍﺎﻟﺲ ،ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ،ﲢﻘﻴﻖ :ﳏﻤﺪ ﻣﺮﺳﻲ ﺍﳋﻮﱄ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ، •
ﻁ.1982 ،2
-ت-
ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ ،ﻣﻦ ﺟﻮﺍﻫﺮ ﺍﻟﻘﺎﻣﻮﺱ ،ﶈﻤﺪ ﻣﺮﺗﻀﻰ ﺍﻟﺰﺑﻴﺪﻱ ،ﲢﻘﻴﻖ :ﻋﺒﺪ ﺍﳊﻠﻴﻢ ﺍﻟﻄﺤﺎﻭﻱ ،ﻣﺮﺍﺟﻌﺔ: •
ﳏﻤﺪ ﺠﺔ ﺍﻷﺛﺮﻱ ،ﻭﻋﺒﺪ ﺍﻟﺴﺘﺎﺭ ﺃﲪﺪ ﻓﺮﺍﺝ ،ﻣﻄﺒﻌﺔ ﺣﻜﻮﻣﺔ ﺍﻟﻜﻮﻳﺖ.1968 ،
ﺗﺎﺭﻳﺦ ﺍﻟﻄﱪﻱ ،ﶈﻤﺪ ﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ )310ﻫـ( ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ ،ﻟﺒﻨﺎﻥ.1997 ، •
ﺗﺒﻴﲔ ﻛﺬﺏ ﺍﳌﻔﺘﺮﻱ ،ﻓﻴﻤﺎ ﻧﺴﺐ ﺇﱃ ﺍﻹﻣﺎﻡ ﺃﰊ ﺍﳊﺴﻦ ﺍﻷﺷﻌـﺮﻱ ،ﻻﺑﻦ ﻋﺴﺎﻛﺮ ﺍﻟﺪﻣﺸﻘﻲ)571ﻫـ(، •
ﻋﲏ ﺑﻨﺸﺮﻩ :ﺍﻟﻘﺪﺳﻲ ،ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ ،ﺑﲑﻭﺕ ،ﻟﺒﻨﺎﻥ.1979 ،
ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ ،ﶈﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﺬﻫﱯ )748ﻫـ( ،ﻭﺿﻊ ﺣﻮﺍﺷﻴﻪ :ﺍﻟﺸﻴﺦ ﺯﻛﺮﻳﺎﺀ ﻋﻤﲑﺍﺕ ،ﺩﺍﺭ •
ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ ،ﻟﺒﻨﺎﻥ ،ﻁ.1998 ،1
ﺍﻟﺘﺬﻛﺮﺓ ﺍﳊﻤﺪﻭﻧﻴﺔ ،ﻻﺑﻦ ﲪﺪﻭﻥ ،ﲢﻘﻴﻖ :ﺇﺣﺴﺎﻥ ﻋﺒﺎﺱ ﻭﺑﻜﺮ ﻋﺒﺎﺱ ،ﺩﺍﺭ ﺻﺎﺩﺭ ،ﺑﲑﻭﺕ ،ﻁ،1 •
.1996
ﺍﻟﺘﺸﻮﻑ ،ﺇﱃ ﺭﺟﺎﻝ ﺍﻟﺘﺼﻮﻑ ،ﻻﺑﻦ ﺍﻟﺰﻳﺎﺕ ﺍﻟﺘﺎﺩﱄ )617ﻫـ( ،ﲢﻘﻴﻖ :ﺃﲪﺪ ﺍﻟﺘﻮﻓﻴﻖ ،ﻣﻨﺸﻮﺭﺍﺕ ﻛﻠﻴﺔ •
ﺁﺩﺍﺏ ﺍﻟﺮﺑﺎﻁ ،ﻁ.1997 ،2
ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ،ﻟﻠﺸﺮﻳﻒ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺍﳉﺮﺟﺎﱐ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ ،ﻟﺒﻨﺎﻥ.1995 ، •
117
ﺍﻟﺘﻌﺎﺯﻱ ﻭﺍﳌﺮﺍﺛﻲ ،ﻷﰊ ﺍﻟﻌﺒﺎﺱ ﺍﳌﱪﺩ )285ﻫـ( ،ﺣﻘﻘﻪ ﻭﻗﺪﻡ ﻟﻪ :ﳏﻤﺪ ﺍﻟﺪﻳﺒﺎﺟﻲ ،ﺩﺍﺭ ﺻﺎﺩﺭ ،ﺑﲑﻭﺕ، •
ﻁ.1992 ،2
ﺍﻟﺘﻘﻴﻴﺪ ﻭﺍﻹﻳﻀﺎﺡ ،ﺷﺮﺡ ﻣﻘﺪﻣﺔ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ،ﻟﻠﺤﺎﻓﻆ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﻌﺮﺍﻗﻲ )806ﻫـ(، •
ﲢﻘﻴﻖ :ﻋﺒﺪ ﺍﻟﺮﲪﺎﻥ ﳏﻤﺪ ﻋﺜﻤﺎﻥ ،ﺩﺍﺭ ﺍﻟﻔﻜﺮ ،ﺑﲑﻭﺕ ،ﻁ.1969 ،1
ﺍﻟﺘﻜﻤﻠﺔ ﻟﻜﺘﺎﺏ ﺍﻟﺼﻠﺔ ،ﻻﺑﻦ ﺍﻷﺑﺎﺭ ،ﲢﻘﻴﻖ :ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺍﳍﺮﺍﺱ ،ﺩﺍﺭ ﺍﻟﻔﻜﺮ ،ﺑﲑﻭﺕ.1995 ، •
ﺍﻟﺘﻤﺜﻴﻞ ﻭﺍﶈﺎﺿﺮﺓ ،ﻷﰊ ﻣﻨﺼﻮﺭ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﳏﻤﺪ ﺍﻟﺜﻌﺎﻟﱯ )429ﻫـ( ،ﲢﻘﻴﻖ :ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﳏﻤﺪ •
ﺍﳊﻠﻮ ،ﺍﻟﺪﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻠﻜﺘﺎﺏ.1983 ،
ﲤﻬﻴﺪ ﺍﻷﻭﺍﺋﻞ ،ﻭﺗﻠﺨﻴﺺ ﺍﻟﺪﻻﺋﻞ ،ﻟﻠﻘﺎﺿﻲ ﺃﰊ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺍﻟﻄﻴﺐ ﺍﻟﺒﺎﻗﻼﱐ)403ﻫـ( ،ﲢﻘﻴﻖ: •
ﺍﻟﺸﻴﺦ ﻋﻤﺎﺩ ﺍﻟﺪﻳﻦ ﺃﲪﺪ ﺣﻴﺪﺭ ،ﻣﺆﺳﺴﺔ ﺍﻟﻜﺘﺐ ﺍﻟﺜﻘﺎﻓﻴﺔ ،ﺑﲑﻭﺕ ،ﻁ.1993 ،3
ﺬﻳﺐ ﺍﻟﻜﻤﺎﻝ ،ﰲ ﺃﲰﺎﺀ ﺍﻟﺮﺟﺎﻝ ،ﳉﻤﺎﻝ ﺍﻟﺪﻳﻦ ﺃﰊ ﺍﳊﺠﺎﺝ ﻳﻮﺳﻒ ﺍﳌﺰﻱ )742ﻫـ( ،ﺣﻘﻘﻪ ﻭﺿﺒﻂ •
ﻧﺼﻪ ﻭﻋﻠﻖ ﻋﻠﻴﻪ :ﺩ .ﺑﺸﺎﺭ ﻋﻮﺍﺩ ﻣﻌﺮﻭﻑ ،ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ ،ﺑﲑﻭﺕ ،ﻁ.1992 ،4
ﺍﻟﺘﻮﻗﻴﻒ ،ﻋﻠﻰ ﻣﻬﻤﺎﺕ ﺍﻟﺘﻌﺎﺭﻳﻒ ،ﻟﻌﺒﺪ ﺍﻟﺮﺅﻭﻑ ﺑﻦ ﺍﳌﻨﺎﻭﻱ )1031ﻫـ( ،ﲢﻘﻴﻖ :ﺩ .ﻋﺒﺪ ﺍﳊﻤﻴﺪ •
ﺻﺎﱀ ﲪﺪﺍﻥ ،ﻋﺎﱂ ﺍﻟﻜﺘﺐ ،ﺍﻟﻘﺎﻫﺮﺓ ،ﻁ.1990 ،1
-ج-
ﺟﺎﻣﻊ ﺑﻴﺎﻥ ﺍﻟﻌﻠﻢ ﻭﻓﻀﻠﻪ ،ﻭﻣﺎ ﻳﻨـﺒﻐﻲ ﰲ ﺭﻭﺍﻳﺘﻪ ﻭﲪﻠﻪ ،ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )463ﻫـ( ،ﺩﺍﺭ ﺍﻟﻔﻜﺮ. •
ﲨﻬﺮﺓ ﺃﻧﺴﺎﺏ ﺍﻟﻌﺮﺏ ﻻﺑﻦ ﺣﺰﻡ )456ﻫـ( ،ﲢﻘﻴﻖ :ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﻫﺎﺭﻭﻥ ،ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ، •
ﺍﻟﻘﺎﻫﺮﺓ.1949 ،
ﺍﳉﻮﺍﻫﺮ ﻭﺍﻟﺪﺭﺭ ،ﰲ ﺗﺮﲨﺔ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺑﻦ ﺣﺠﺮ ،ﶈﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﺎﻥ ﺍﻟﺴﺨﺎﻭﻱ )902ﻫـ(، •
ﲢﻘﻴﻖ :ﺇﺑﺮﺍﻫﻴﻢ ﺑﺎﺟﺲ ﻋﺒﺪ ﺍﻴﺪ ،ﺩﺍﺭ ﺍﺑﻦ ﺣﺰﻡ ،ﺑﲑﻭﺕ ،ﻁ.1999 ،1
-ح-
ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ ،ﻭﻃﺒﻘﺎﺕ ﺍﻷﺻﻔﻴﺎﺀ ،ﻷﰊ ﻧﻌﻴﻢ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻷﺻﺒﻬﺎﱐ )430ﻫـ( ،ﻣﻜﺘﺒﺔ ﺍﳋﺎﳒﻲ •
ﻭﻣﻄﺒﻌﺔ ﺍﻟﺴﻌﺎﺩﺓ ﲟﺼﺮ.1933 ،
-خ-
ﺧﺎﺹ ﺍﳋﺎﺹ ،ﻟﻌﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﳏﻤﺪ ﺍﻟﺜﻌﺎﻟﱯ ) 430ﻫـ( ،ﺷﺮﺣﻪ ﻭﻋﻠﻖ ﻋﻠﻴﻪ :ﻣﺄﻣﻮﻥ ﺑﻦ ﳏﻴﻲ ﺍﻟﺪﻳﻦ •
ﺍﳉﻨﺎﻥ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ ،ﻁ.1994 ،1
ﺧﺰﺍﻧﺔ ﺍﻷﺩﺏ ،ﻭﻟﺐ ﻟﺒﺎﺏ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ،ﻟﻌﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺑﻦ ﻋﻤﺮ ﺍﻟﺒﻐﺪﺍﺩﻱ )1093ﻫـ( ﲢﻘﻴﻖ ﻭﺷﺮﺡ: •
ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﻫﺎﺭﻭﻥ ،ﻣﻜﺘﺒﺔ ﺍﳋﺎﳒﻲ ،ﺍﻟﻘﺎﻫﺮﺓ) ،ﺩ-ﺕ(.
-د-
118
ﺍﻟﺪﺭﺭ ﺍﻟﻜﺎﻣﻨﺔ ﰲ ﺃﻋﻴﺎﻥ ﺍﳌﺎﺋﺔ ﺍﻟﺜﺎﻣﻨﺔ ،ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ)852ﻫـ( ،ﺣﻘﻘﻪ ﻭﻗﺪﻡ ﻟﻪ ﻭﻭﺿﻊ ﻓﻬﺎﺭﺳﻪ: •
ﳏﻤﺪ ﺳﻴﺪ ﺟﺎﺩ ﺍﳊﻖ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﳊﺪﻳﺜﺔ) ،ﺩ -ﺕ(.
ﺩﻋﺎﻣﺔ ﺍﻟﻴﻘﲔ ،ﰲ ﺯﻋﺎﻣﺔ ﺍﳌﺘﻘﲔ )ﻣﻨﺎﻗﺐ ﺍﻟﺸﻴﺦ ﺃﰊ ﻳﻌﺰﻯ( ،ﻷﰊ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻌﺰﰲ )633ﻫـ( ،ﲢﻘﻴﻖ :ﺃﲪﺪ •
ﺍﻟﺘﻮﻓﻴﻖ ،ﻣﻜﺘﺒﺔ ﺧﺪﻣﺔ ﺍﻟﻜﺘﺎﺏ) ،ﺩ-ﺕ(.
ﺩﻭﺣﺔ ﺍﻟﻨﺎﺷﺮ ،ﻻﺑﻦ ﻋﺴﻜﺮ ،ﲢﻘﻴﻖ :ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﺪ ﺣﺠﻲ ،ﺩﺍﺭ ﺍﳌﻐﺮﺏ.1976، •
ﺍﻟﺪﻳﺒﺎﺝ ﺍﳌﺬﻫﺐ ،ﻻﺑﻦ ﻓﺮﺣﻮﻥ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ. •
ﺩﻳﻮﺍﻥ ﺍﻣﺮﺉ ﺍﻟﻘﻴﺲ ،ﲢﻘﻴﻖ :ﳏﻤﺪ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺇﺑﺮﺍﻫﻴﻢ ،ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ ،ﻁ)،4ﺩ-ﺕ(. •
ﺩﻳﻮﺍﻥ ﺍﻟﺒﺴـﺘِﻲ ،ﲢﻘﻴﻖ :ﺩﺭﻳﺔ ﺍﳋﻄﻴﺐ ﻭﻟﻄﻔﻲ ﺍﻟﺼﻘﺎﻝ ،ﻣﻄﺒﻮﻋﺎﺕ ﳎﻤﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ،ﺩﻣﺸﻖ، •
.1989
ﺩﻳﻮﺍﻥ ﺟﺮﻳﺮ ،ﺷﺮﺡ :ﺩ .ﻳﻮﺳﻒ ﻋﻴﺪ ،ﺩﺍﺭ ﺍﳉﻴﻞ ،ﺑﲑﻭﺕ ،ﻁ.1992 ،1 •
ﺩﻳﻮﺍﻥ ﺍﳋﻨﺴﺎﺀ ،ﺩﺭﺍﺳﺔ ﻭﲢﻘﻴﻖ :ﺩ .ﺇﺑﺮﺍﻫﻴﻢ ﻋﻮﺿﲔ ،ﻣﻄﺒﻌﺔ ﺍﻟﺴﻌﺎﺩﺓ ،ﻁ.1985 ،1 •
ﺩﻳﻮﺍﻥ ﺍﻟﺸﺎﻓﻌﻲ)255ﻫـ( ،ﲨﻌﻪ ﻭﻋﻠﻖ ﻋﻠﻴﻪ :ﳏﻤﺪ ﻋﻔﻴﻒ ﺍﻟﺰﻋﱯ ،ﺩﺍﺭ ﺍﻟﻨﻮﺭ. 1971، •
ﺩﻳﻮﺍﻥ ﻋﻠﻘﻤﺔ ﺍﻟﻔﺤﻞ ﺑﺸﺮﺡ ﺍﻟﺸﻨﺘﻤﺮﻱ ،ﲢﻘﻴﻖ :ﺩﺭﻳﺔ ﺍﳋﻄﻴﺐ ﻭﻟﻄﻔﻲ ﺍﻟﺼﻘﺎﻝ ،ﺭﺍﺟﻌﻪ :ﺩ .ﻓﺨﺮ ﺍﻟﺪﻳﻦ •
ﻗﺒﺎﻭﺓ ،ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ ،ﺣﻠﺐ ،ﻁ.1969 ،1
ﺩﻳﻮﺍﻥ ﻟﺒﻴﺪ ﺑﻦ ﺭﺑﻴﻌﺔ ﺍﻟﻌﺎﻣﺮﻱ ،ﺩﺍﺭ ﺻﺎﺩﺭ ،ﺑﲑﻭﺕ.1966 ، •
ﺩﻳﻮﺍﻥ ﺍﳌﺘﻠﻤﺲ ﺍﻟﻀﺒﻌﻲ ،ﺷﺮﺡ ﻭﲢﻘﻴﻖ :ﺩ .ﳏﻤﺪ ﺍﻟﺘﻮﳒﻲ ،ﺩﺍﺭ ﺻﺎﺩﺭ ،ﺑﲑﻭﺕ ،ﻁ.1998 ،1 •
ﺩﻳﻮﺍﻥ ﺍﳌﺘﻨﱯ ﺑﺸﺮﺡ ﺃﰊ ﺍﻟﺒﻘﺎﺀ ﺍﻟﻌﻜﱪﻱ )616ﻫـ( ،ﺿﺒﻄﻪ ﻭﺻﺤﺤﻪ ﻭﻭﺿﻊ ﻓﻬﺎﺭﺳﻪ :ﻣﺼﻄﻔﻰ ﺍﻟﺴﻘﺎ، •
ﺇﺑﺮﺍﻫﻴﻢ ﺍﻷﺑﻴﺎﺭﻱ ،ﻋﺒﺪ ﺍﳊﻔﻴﻆ ﺷﻠﱯ ،ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ،ﺑﲑﻭﺕ ،ﻟﺒﻨﺎﻥ) ،ﺩ -ﺕ(.
-ر-
ﺭﺟﺎﻻﺕ ﺍﻟﻌﻠﻢ ﺍﻟﻌﺮﰊ ﺑﺴﻮﺱ ،ﳏﻤﺪ ﺍﳌﺨﺘﺎﺭ ﺍﻟﺴﻮﺳﻲ ،ﻃﻨﺠﺔ.1989 ، •
ﺭﺳﺎﻟﺔ ﺍﻟﺼﺎﻫﻞ ﻭﺍﻟﺸﺎﺣﺞ ،ﻷﰊ ﺍﻟﻌﻼﺀ ﺍﳌﻌﺮﻱ )449ﻫـ( ،ﲢﻘﻴﻖ :ﻋﺎﺋﺸﺔ ﻋﺒﺪ ﺍﻟﺮﲪﺎﻥ ﺑﻨﺖ ﺍﻟﺸﺎﻃﺊ، •
ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ ،ﻣﺼﺮ) ،ﺩ -ﺕ(.
ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻘﺸﲑﻳﺔ ﰲ ﻋﻠﻢ ﺍﻟﺘﺼﻮﻑ ،ﻷﰊ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻘﺸﲑﻱ )465ﻫـ( ،ﲢﻘﻴﻖ ﻭﺇﻋﺪﺍﺩ :ﻣﻌﺮﻭﻑ ﺯﺭﻳﻖ •
ﻭﻋﻠﻲ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺑﻠﻄﻪ ﺟﻲ ،ﺩﺍﺭ ﺍﳉﻴﻞ ،ﺑﲑﻭﺕ ،ﻁ) ،2ﺩ-ﺕ(.
ﺍﻟﺮﻭﺽ ﺍﻟﻌﻄﺮ ﺍﻷﻧﻔﺎﺱ ،ﺑﺄﺧﺒﺎﺭ ﺍﻟﺼﺎﳊﲔ ﻣﻦ ﺃﻫﻞ ﻓﺎﺱ ،ﺍﳌﻨﺴﻮﺏ ﻷﰊ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﳏﻤﺪ ﺑﻦ ﻋﻴﺸﻮﻥ •
ﺍﻟﺸﺮﺍﻁ )1109ﻫـ( .ﺩﺭﺍﺳﺔ ﻭﲢﻘﻴﻖ :ﺯﻫﺮﺍﺀ ﺍﻟﻨﻈﺎﻡ ،ﻣﻨﺸﻮﺭﺍﺕ ﻛﻠﻴﺔ ﺁﺩﺍﺏ ﺍﻟﺮﺑﺎﻁ ،ﻁ.1997 ،1
ﺍﻟﺮﻭﺽ ﺍﳌﺮﻳﻊ ،ﰲ ﺻﻨﺎﻋﺔﺍﻟﺒﺪﻳﻊ ،ﻻﺑﻦ ﺍﻟﺒﻨﺎﺀ ﺍﳌﺮﺍﻛﺸﻲ ﺍﻟﻌﺪﺩﻱ ،ﲢﻘﻴﻖ :ﺭﺿﻮﺍﻥ ﺑﻨﺸﻘﺮﻭﻥ ،ﺩﺍﺭ ﺍﻟﻨﺸﺮ •
ﺍﳌﻐﺮﺑﻴﺔ ،ﺍﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ.1985 ،
119
-ز-
ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﺪﻻﺋﻴﺔ ﻭﺩﻭﺭﻫﺎ ﺍﻟﺪﻳﲏ ﻭﺍﻟﻌﻠﻤﻲ ﻭﺍﻟﺴﻴﺎﺳﻲ ،ﻟﻠﺪﻛﺘﻮﺭ ﳏﻤﺪ ﺣﺠﻲ ،ﺍﳌﻄﺒﻌﺔ ﺍﻟﻮﻃﻨﻴﺔ ،ﺍﻟﺮﺑﺎﻁ، •
.1964
ﺯﻫﺮ ﺍﻷﻛﻢ ،ﰲ ﺍﻷﻣﺜﺎﻝ ﻭﺍﳊﻜﻢ ،ﺍﳊﺴﻦ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﻴﻮﺳﻲ ) 1102ﻫـ( ،ﲢﻘﻴﻖ :ﺩ.ﳏﻤﺪ ﺣﺠﻲ ﻭ •
ﺩ.ﳏﻤﺪ ﺍﻷﺧﻀﺮ ،ﻣﻨﺸﻮﺭﺍﺕ ﻣﻌﻬﺪ ﺍﻷﲝﺎﺙ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﻟﻠﺘﻌﺮﻳﺐ ،ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓﺔ ،ﻁ.1981 ،1
-س-
ﺳﻠـﻮﺓ ﺍﻷﻧﻔﺎﺱ ،ﻭﳏﺎﺩﺛﺔ ﺍﻷﻛﻴﺎﺱ ،ﲟﻦ ﺃﻗﱪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺼﻠﺤﺎﺀ ﺑﻔﺎﺱ ،ﶈﻤﺪ ﺑﻦ ﺟﻌﻔﺮ ﺍﻟﻜﺘﺎﱐ •
)1345ﻫـ( ،ﻃﺒﻌﺔ ﺣﺠﺮﻳﺔ ،ﻓﺎﺱ 1318ﻫـ ) 3ﺃﺟﺰﺍﺀ (.
ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ )275ﻫـ( ،ﺷﺮﺡ ﻭﲢﻘﻴﻖ :ﺩ .ﺍﻟﺴﻴﺪ ﳏﻤﺪ ﺳﻴﺪ ،ﺩ .ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻋﺒﺪ ﺍﳋﲑ ،ﺫ .ﺳﻴﺪ •
ﺇﺑﺮﺍﻫﻴﻢ ،ﺩﺍﺭ ﺍﳊﺪﻳﺚ ،ﺍﻟﻘﺎﻫﺮﺓ.1999 ،
ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ،ﻷﰊ ﻋﻴﺴﻰ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﺘﺮﻣﺬﻱ ،ﲢﻘﻴﻖ :ﺩ .ﻣﺼﻄﻔﻰ ﳏﻤﺪ ﺣﺴﲔ ﺍﻟﺬﻫﱯ ،ﺩﺍﺭ •
ﺍﳊﺪﻳﺚ ،ﺍﻟﻘﺎﻫﺮﺓ ،ﻁ.1999 ،1
ﺳﻨﻦ ﺍﻟﺪﺍﺭﻣﻲ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ ،ﻟﺒﻨﺎﻥ) ،ﺩ – ﺕ(. •
ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ﺑﺸﺮﺡ ﺍﻹﻣﺎﻣﲔ ﺍﻟﺴﻴﻮﻃﻲ ﻭﺍﻟﺴﻨﺪﻱ ،ﲢﻘﻴﻖ :ﺩ .ﺍﻟﺴﻴﺪ ﳏﻤﺪ ﺳﻴﺪ ،ﺫ .ﻋﻠﻲ ﳏﻤﺪ ﻋﻠﻲ ،ﺩ. •
ﺳﻴﺪ ﻋﻤﺮﺍﻥ ،ﺿﺒﻂ ﺃﺻﻮﻟﻪ :ﺩ .ﻣﺼﻄﻔﻰ ﳏﻤﺪ ﺣﺴﲔ ﺍﻟﺬﻫﱯ ،ﺩﺍﺭ ﺍﳊﺪﻳﺚ ،ﺍﻟﻘﺎﻫﺮﺓ ،ﻁ.1999 ،1
ﺳﻮﺱ ﺍﻟﻌﺎﳌﺔ ﶈﻤﺪ ﺍﳌﺨﺘﺎﺭ ﺍﻟﺴﻮﺳﻲ ،ﻣﺆﺳﺴﺔ ﺑﻨﺸﺮﺓ ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ ،ﺍﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ ،ﻁ.1984 ،2 •
ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ،ﶈﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﺬﻫﱯ )748ﻫـ( ،ﲢﻘﻴﻖ :ﺷﻌﻴﺐ ﺍﻷﺭﻧﺆﻭﻁ ،ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ، •
ﻁ.1998 ،11
ﺳﲑ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﳊﲔ ،ﻷﰊ ﺍﻟﻘﺎﺳﻢ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﳏﻤﺪ ﺍﻷﺻﺒﻬﺎﱐ )535ﻫـ( ،ﲢﻘﻴﻖ :ﺩ .ﻛﺮﻡ ﺑﻦ •
ﺣﻠﻤﻲ ،ﺩﺍﺭ ﺍﻟﺮﺍﻳﺔ ،ﺍﻟﺮﻳﺎﺽ ،ﻁ.1999 ،1
ﺳﲑﺓ ﺍﺑﻦ ﻫﺸﺎﻡ )218ﻫـ( ،ﲢﻘﻴﻖ ﻭﺗﻌﻠﻴﻖ :ﳏﻤﺪ ﳏﻲ ﺍﻟـﺪﻳﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ،ﻣﻄﺒﻌﺔ ﺣﺠﺎﺯﻱ ،ﺍﻟﻘﺎﻫﺮﺓ، •
)ﺩ -ﺕ(.
-ش-
ﺷﺠﺮﺓ ﺍﻟﻨﻮﺭ ﺍﻟﺰﻛﻴﺔ ،ﶈﻤﺪ ﺑﻦ ﳏﻤﺪ ﳐﻠﻮﻑ ،ﺩﺍﺭ ﺍﻟﻔﻜﺮ) ،ﺩ-ﺕ(. •
ﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ ،ﰲ ﺃﺧﺒﺎﺭ ﻣﻦ ﺫﻫﺐ ،ﻟﻠﺤﻨﺒﻠﻲ )1089ﻫـ( ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ. •
ﺷﺮﺡ ﺩﻳﻮﺍﻥ ﺯﻫﲑ ﺑﻦ ﺃﰊ ﺳﻠﻤﻰ ،ﻷﰊ ﺍﻟﻌﺒﺎﺱ ﺛﻌﻠﺐ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﳌﺼﺮﻳﺔ ،ﺍﻟﻘﺎﻫﺮﺓ ،ﻁ.1995 ،2 •
ﺷﺮﺡ ﺍﳌﻘﺎﺻﺪ ،ﻟﺴﻌﺪ ﺍﻟﺪﻳﻦ ﺍﻟﺘﻔﺘﺎﺯﺍﱐ )793ﻫـ( ،ﲢﻘﻴﻖ ﻭﺗﻌﻠﻴﻖ :ﺩ .ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﻋﻤﲑﺓ ،ﻋﺎﱂ ﺍﻟﻜﺘﺐ، •
ﺑﲑﻭﺕ ،ﻁ.1989 ،1
120
ﺍﻟﺸﻌﺮ ﻭﺍﻟﺸﻌﺮﺍﺀ ،ﻻﺑﻦ ﻗﺘﻴﺒﺔ ،ﲢﻘﻴﻖ ﻭﺷﺮﺡ :ﺃﲪﺪ ﳏﻤﺪ ﺷﺎﻛـﺮ ،ﺩﺍﺭ ﺍﳊﺪﻳﺚ ،ﺍﻟﻘﺎﻫﺮﺓ ،ﻁ،2 •
.1998
-ص-
ﺍﻟﺼﺤﺎﺡ ........................... •
ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،ﻷﰊ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺒﺨﺎﺭﻱ )256ﻫـ( ،ﻣﺮﺍﺟﻌﺔ ﻭﺿﺒﻂ ﻭﻓﻬﺮﺳﺔ: •
ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻋﻠﻲ ﺍﻟﻘﻄﺐ ﻭﺍﻟﺸﻴﺦ ﻫﺸﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ،ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﺼﺮﻳﺔ ،ﺻﻴﺪﺍ ،ﺑﲑﻭﺕ ،ﻁ.1999 ،5
ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺸﺮﺡ ﺍﻟﻨﻮﻭﻱ ،ﺣﻘﻘﻪ ﻭﻓﻬﺮﺳﻪ :ﻋﺼﺎﻡ ﺍﻟﺼﺒﺎﺑﻄﻲ ،ﺣﺎﺯﻡ ﳏﻤﺪ ،ﻋﻤﺎﺩ ﻋﺎﻣﺮ ،ﺩﺍﺭ •
ﺍﳊﺪﻳﺚ ،ﺍﻟﻘﺎﻫﺮﺓ ،ﻁ.1998 ،3
ﺻﻔﻮﺓ ﻣﻦ ﺍﻧﺘﺸﺮ ،ﻣﻦ ﺃﺧﺒﺎﺭ ﺻﻠﺤﺎﺀ ﺍﻟﻘﺮﻥ ﺍﳊﺎﺩﻱ ﻋﺸﺮ ،ﶈﻤﺪ ﺍﻟﺼﻐﲑ ﺑﻦ ﳏﻤﺪ ﺍﻹﻓﺮﺍﱐ ﺍﳌﺮﺍﻛﺸﻲ. •
-ض-
ﺍﻟﻀﻮﺀ ﺍﻟﻼﻣﻊ ،ﻷﻫﻞ ﺍﻟﻘﺮﻥ ﺍﻟﺘﺎﺳﻊ ،ﶈﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﺎﻥ ﺍﻟﺴﺨﺎﻭﻱ )902ﻫـ( ،ﻣﻨﺸﻮﺭﺍﺕ ﺩﺍﺭ •
ﻣﻜﺘﺒﺔ ﺍﳊﻴﺎﺓ ،ﺑﲑﻭﺕ) ،ﺩ -ﺕ(.
-ط-
ﻃﺒﻘﺎﺕ ﺍﻷﻭﻟﻴﺎﺀ ﻻﺑﻦ ﺍﳌﻠﻘﻦ )804ﻫـ( ،ﲢﻘﻴﻖ :ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺷﺮﻳﺒﺔ ،ﻣﻜﺘﺒﺔ ﺍﳋﺎﳒﻲ ،ﺍﻟﻘﺎﻫﺮﺓ ،ﻁ،2 •
.1994
ﻃﺒﻘﺎﺕ ﺍﳊﻔﺎﻅ ،ﻟﻠﺴﻴﻮﻃﻲ )911ﻫـ( ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ ،ﻁ.1403 ،1 •
ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ ،ﻷﰊ ﺍﳊﺴﲔ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﻳﻌﻠﻰ ) 521ﻫـ( ،ﲢﻘﻴﻖ :ﳏﻤﺪ ﺣﺎﻣﺪ ﺍﻟﻔﻘﻲ ،ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ، •
ﺑﲑﻭﺕ) ،ﺩ-ﺕ(.
ﻃﺒﻘﺎﺕ ﺍﻟﺸﺎﻓﻌﻴﺔ ،ﻻﺑﻦ ﻗﺎﺿﻲ ﺷﻬﺒﺔ )851ﻫـ( ،ﲢﻘﻴﻖ :ﺍﳊﺎﻓﻆ ﻋﺒﺪ ﺍﻟﻌﻠﻴﻢ ﺧﺎﻥ ،ﻋﺎﱂ ﺍﻟﻜﺘﺐ، •
ﺑﲑﻭﺕ ،ﻁ.1407 ،1
ﻃﺒﻘﺎﺕ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺍﻟﻜﱪﻯ ،ﻟﺘﺎﺝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺒﻜﻲ ،ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ،ﺑﲑﻭﺕ ،ﻟﺒﻨﺎﻥ ،ﻁ) ،2ﺩ-ﺕ(. •
ﻃﺒﻘﺎﺕ ﺍﻟﺼﻮﻓﻴﺔ ﻷﰊ ﻋﺒﺪ ﺍﻟﺮﲪﺎﻥ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﺴﻠﻤﻲ )412ﻫـ( ،ﲢﻘﻴﻖ :ﻣﺼﻄﻔﻰ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ •
ﻋﻄﺎ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ ،ﻁ.1998 ،1
ﻃﺒﻘﺎﺕ ﻋﻠﻤﺎﺀ ﺍﳊﺪﻳﺚ ،ﻷﰊ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﺪﻣﺸﻘﻲ ﺍﻟﺼﺎﳊﻲ )744ﻫـ( ،ﲢﻘﻴﻖ :ﺃﻛﺮﻡ •
ﺍﻟﺒﻮﺷﻲ ،ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺰﻳﺒﻖ ،ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ ،ﺑﲑﻭﺕ ،ﻁ.1996 ،2
ﻃﺒﻘﺎﺕ ﺍﻟﻔﻘﻬﺎﺀ ،ﻷﰊ ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻠﻲ ﺍﻟﺸﲑﺍﺯﻱ )476ﻫـ( ،ﲢﻘﻴﻖ :ﺧﻠﻴﻞ ﺍﳌﻴﺲ ،ﺩﺍﺭ ﺍﻟﻘﻠﻢ، •
ﺑﲑﻭﺕ) ،ﺩ-ﺕ(.
ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ،ﻻﺑﻦ ﺳﻌﺪ ،ﺩﺍﺭ ﺻﺎﺩﺭ ،ﺑﲑﻭﺕ. •
121
-ع-
ﻋﺠﺎﺋﺐ ﺍﳌﺨﻠﻮﻗﺎﺕ ،ﻭﻏﺮﺍﺋﺐ ﺍﳌﻮﺟﻮﺩﺍﺕ ،ﻟﺰﻛﺮﻳﺎﺀ ﺑﻦ ﳏﻤﺪ ﺍﻟﻘﺰﻭﻳﲏ )682ﻫـ( ،ﻣﻄﺒﻌﺔ ﺍﳊﻠﱯ، •
ﻣﺼﺮ ،ﻁ.1980 ،5
ﻋﻴﻮﻥ ﺍﻷﻧﺒﺎﺀ ،ﰲ ﻃﺒﻘﺎﺕ ﺍﻷﻃﺒﺎﺀ ،ﻻﺑﻦ ﺃﰊ ﺃﹸﺻﻴﺒﻌﺔ )668ﻫـ( ،ﺿﺒﻄﻪ ﻭﺻﺤﺤﻪ ﻭﻭﺿﻊ ﻓﻬﺎﺭﺳﻪ :ﳏﻤﺪ •
ﺑﺎﺳﻞ ﻋﻴﻮﻥ ﺍﻟﺴﻮﺩ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ ،ﻁ.1998 ،1
-غ-
ﻏﺎﻳﺔ ﺍﻟﻨﻬﺎﻳﺔ ﰲ ﻃﺒﻘﺎﺕ ﺍﻟﻘﺮﺍﺀ ،ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺍﳉﺰﺭﻱ )833ﻫـ( ،ﻋﲏ ﺑﻨﺸﺮﻩ :ﺝ .ﺑﺮﺟﺴﺘﺮﺍﺳﺮ، •
ﻣﻜﺘﺒﺔ ﺍﳋﺎﳒﻲ ،ﻣﺼﺮ.1933 ،
ﺍﻟﻐﺮﻳﺒﲔ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﳊﺪﻳﺚ ،ﻷﰊ ﻋﺒﻴﺪ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﳍﺮﻭﻱ)401ﻫـ( .ﲢﻘﻴﻖ ﻭﺩﺭﺍﺳﺔ :ﺃﲪﺪ ﻓﺮﻳﺪ •
ﺍﳌﺰﻳﺪﻱ ،ﻗﺪﻡ ﻟﻪ ﻭﺭﺍﺟﻌﻪ :ﺩ.ﻓﺘﺤﻲ ﺣﺠﺎﺯﻱ ،ﻗﺮﻇﻪ :ﺩ .ﳏﻤﺪ ﺍﻟﺸﺮﻳﻒ ﻭﺩ .ﻛﻤﺎﻝ ﺍﻟﻌﻨﺎﱐ ،ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﺼﺮﻳﺔ،
ﺻﻴﺪﺍ ،ﺑﲑﻭﺕ ،ﻁ.1999 ،1
-ف-
ﺍﻟﻔﺼﻞ ،ﰲ ﺍﳌﻠﻞ ﻭﺍﻷﻫﻮﺍﺀ ﻭﺍﻟﻨﺤﻞ ،ﻷﰊ ﳏﻤﺪ ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺣﺰﻡ )456ﻫـ( ،ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ،ﺑﲑﻭﺕ، •
ﻟﺒﻨﺎﻥ ،ﻁ.1975 ،2
ﻓﻬﺎﺭﺱ ﺍﳋﺰﺍﻧﺔ ﺍﳊﺴﻨﻴﺔ ،ﺇﳒﺎﺯ :ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﻋﻨﺎﻥ ،ﻋﺒﺪ ﺍﻟﻌﺎﱄ ﳌﺪﺑﺮ ،ﳏﻤﺪ ﺳﻌﻴﺪ ﺣﻨﺸﻲ ،ﺇﺷﺮﺍﻑ •
ﻭﻣﺮﺍﺟﻌﺔ :ﺃﲪﺪ ﺷﻮﻗﻲ ﺑﻨﺒﲔ ،ﺍﳌﻄﺒﻌﺔ ﺍﳌﻠﻜﻴﺔ ،ﺍﻟﺮﺑﺎﻁ.2000 ،
ﻓﻬﺮﺱ ﺃﲪﺪ ﺍﳌﻨﺠﻮﺭ ،ﲢﻘﻴﻖ :ﳏﻤﺪ ﺣﺠﻲ ،ﻣﻄﺒﻮﻋﺎﺕ ﺩﺍﺭﺍﳌﻐﺮﺏ ﻟﻠﺘﺄﻟﻴﻒ ﻭﺍﻟﺘﺮﲨﺔ ﻭﺍﻟﻨﺸﺮ ،ﺍﻟﺮﺑﺎﻁ، •
.1976
ﻓﻬﺮﺱ ﺍﺑﻦ ﻏﺎﺯﻱ)917ﻫـ( ) ،ﺍﻟﺘﻌﻠﻞ ﺑﺮﺳﻮﻡ ﺍﻹﺳﻨﺎﺩ ( ﲢﻘﻴﻖ :ﳏﻤﺪ ﺍﻟﺰﺍﻫﻲ ،ﻣﻄﺒﻮﻋﺎﺕ ﺩﺍﺭ ﺍﳌﻐﺮﺏ •
ﻟﻠﺘﺄﻟﻴﻒ ﻭﺍﻟﺘﺮﲨﺔ ﻭﺍﻟﻨﺸﺮ ،ﺍﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ.1979 ،
ﻓﻬﺮﺱ ﺍﻟﻔﻬﺎﺭﺱ ﻭﺍﻷﺛﺒﺎﺕ ،ﻋﺒﺪ ﺍﳊﻲ ﺍﻟﻜﺘﺎﱐ ،ﺍﻋﺘﻨﺎﺀ :ﺩ .ﺇﺣﺴﺎﻥ ﻋﺒﺎﺱ ،ﺩﺍﺭ ﺍﻟﻐﺮﺏ ﺍﻹﺳﻼﻣﻲ، •
ﺑﲑﻭﺕ) ،ﺩ-ﺕ(.
ﺍﻟﻔﻬﺮﺳﺖ ،ﻷﰊ ﺍﻟﻔﺮﺝ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ ) 385ﻫـ( ،ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ،ﺑﲑﻭﺕ.1978 ، •
ﺍﻟﻔﻮﺍﺋﺪ ﺍﳉﻤﺔ ﰲ ﺇﺳﻨﺎﺩ ﻋﻠﻮﻡ ﺍﻷﻣﺔ ،ﻷﰊ ﺯﻳﺪ ﻋﺒﺪ ﺍﻟﺮﲪﺎﻥ ﺍﻟﺘﻤﻨﺎﺭﰐ)1060ﻫـ( ،ﲢﻘﻴﻖ :ﺍﻟﻴﺰﻳﺪ •
ﺍﻟﺮﺍﺿﻲ ،ﻣﻄﺒﻮﻋﺎﺕ ﺍﻟﺴﻨﺘﻴﺴﻲ ،ﺍﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ ،ﻁ.1999 ،1
ﻓﻮﺍﺕ ﺍﻟﻮﻓﻴﺎﺕ ،ﶈﻤﺪ ﺑﻦ ﺷﺎﻛﺮ ﺍﻟﻜﺘﱯ )764ﻫـ( ،ﲢﻘﻴﻖ :ﺩ .ﺇﺣﺴﺎﻥ ﻋﺒﺎﺱ ،ﺩﺍﺭ ﺻﺎﺩﺭ ،ﺑﲑﻭﺕ. •
ﰲ ﻋﻠﻢ ﺍﻟﻜﻼﻡ ) ،ﺝ :2ﺍﻷﺷﺎﻋﺮﺓ ( ،ﺩ .ﺃﲪﺪ ﳏﻤﻮﺩ ﺻﺒﺤﻲ ،ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺮﺑﻴﺔ ،ﺑﲑﻭﺕ ،ﻁ،5 •
.1985
122
-ق-
ﺍﻟﻘﺎﻧﻮﻥ ﰲ ﺃﺣﻜﺎﻡ ﺍﻟﻌﻠﻢ ﻭﺃﺣﻜﺎﻡ ﺍﻟﻌﺎﱂ ﻭﺃﺣﻜﺎﻡ ﺍﳌﺘﻌﻠﻢ ،ﻷﰊ ﻋﻠﻲ ﺍﻟﻴﻮﺳﻲ)1102ﻫـ( ،ﲢﻘﻴﻖ ﻭﺷﺮﺡ •
ﻭﺗﻌﻠﻴﻖ ﻭﻓﻬﺮﺳﺔ ﻭﺗﻘﺪﱘ :ﲪﻴﺪ ﲪﺎﱐ ،ﻣﻄﺒﻌﺔ ﺷﺎﻟﺔ ،ﺍﻟﺮﺑﺎﻁ ،ﻁ.1998 ،1
ﻗﻮﺍﻋﺪ ﺍﻟﺘﺼﻮﻑ ،ﻷﰊ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺯﺭﻭﻕ )899ﻫـ( ،ﺻﺤﺤﻪ ﻭﻧﻘﺤﻪ :ﳏﻤﺪ ﺯﻫﺮﻱ ﺍﻟﻨﺠﺎﺭ ،ﺭﺍﺟﻌﻪ: •
ﺩ .ﻋﻠﻲ ﻣﻌﺒﺪ ﻓﺮﻏﻠﻲ ،ﻣﻜﺘﺒﺔ ﺍﻟﻜﻠﻴﺎﺕ ﺍﻷﺯﻫﺮﻳﺔ ،ﻁ.1976 ،2
ﻗﻮﺕ ﺍﻟﻘﻠﻮﺏ ﰲ ﻣﻌﺎﻣﻠﺔ ﺍﶈﺒﻮﺏ ،ﻭﻭﺻﻒ ﻃﺮﻳﻖ ﺍﳌﺮﻳﺪ ﺇﱃ ﻣﻘﺎﻡ ﺍﻟﺘﻮﺣﻴﺪ ،ﻷﰊ ﻃﺎﻟـﺐ ﺍﳌـﻜﻲ •
)386ﻫـ( ،ﺿﺒﻄﻪ ﻭﺻﺤﺤﻪ :ﺑﺎﺳﻞ ﻋﻴﻮﻥ ﺍﻟﺴﻮﺩ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ ،ﻁ.1997 ،1
-ك-
ﺍﻟﻜﺎﻣﻞ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ،ﻻﺑﻦ ﺍﻷﺛﲑ )630ﻫـ( ،ﲢﻘﻴﻖ :ﺃﺑﻮ ﺍﻟﻔﺪﺍﺀ ﻋﺒﺪ ﺍﷲ ﺍﻟﻘﺎﺿﻲ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ، •
ﺑﲑﻭﺕ ،ﻁ.1995 ،2
ﺍﻟﻜﺎﻣﻞ ﰲ ﺍﻟﻠﻐﺔ ﻭﺍﻷﺩﺏ ،ﻷﰊ ﺍﻟﻌﺒﺎﺱ ﳏﻤﺪ ﺑﻦ ﻳﺰﻳﺪ ﺍﳌﱪﺩ ) 285ﻫـ( ،ﻋﺎﺭﺿﻪ ﺑﺄﺻﻮﻟﻪ ﻭﻋﻠﻖ ﻋﻠﻴﻪ: •
ﳏﻤﺪ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺇﺑﺮﺍﻫﻴﻢ ،ﺍﻟﺴﻴﺪ ﺷﺤﺎﺗﻪ ،ﻣﻜﺘﺒﺔ ﻀﺔ ﻣﺼﺮ) ،ﺩ -ﺕ(.
ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ ،ﻋﻦ ﺃﺳﺎﻣﻲ ﺍﻟﻜﺘﺐ ﻭﺍﻟﻔﻨﻮﻥ ،ﳊﺎﺟﻲ ﺧﻠﻴﻔﺔ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ ،ﻟﺒﻨﺎﻥ، •
.1992
ﺍﻟﻜﻔﺎﻳﺔ ،ﰲ ﻋﻠﻢ ﺍﻟﺮﻭﺍﻳﺔ ،ﻟﻠﺨﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ )463ﻫـ( ،ﺑﲑﻭﺕ ،ﻟﺒﻨﺎﻥ.1988 ، •
ﺍﻟﻜﻮﺍﻛﺐ ﺍﻟﺴﺎﺋﺮﺓ ،ﺑﺄﻋﻴﺎﻥ ﺍﳌﺎﺋﺔ ﺍﻟﻌﺎﺷﺮﺓ ،ﻟﻨﺠﻢ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﻐﺰﻱ )1061ﻫـ ( ،ﻭﺿﻊ •
ﺣﻮﺍﺷﻴﻪ :ﺧﻠﻴﻞ ﺍﳌﻨﺼﻮﺭ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ ،ﻁ.1997 ،1
-ل-
ﺍﻟﻠـﺒﺎﺏ ،ﰲ ﺬﻳﺐ ﺍﻷﻧﺴﺎﺏ ،ﻻﺑﻦ ﺍﻷﺛﲑ ﺍﳉﺰﺭﻱ ،ﺩﺍﺭ ﺻﺎﺩﺭ ،ﺑﲑﻭﺕ. •
ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ،ﻻﺑﻦ ﻣﻨﻈﻮﺭ ،ﺩﺍﺭ ﺻﺎﺩﺭ ،ﺑﲑﻭﺕ ،ﻁ.1997 ،6 •
ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ ،ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ )852ﻫـ( ،ﻣﺆﺳﺴﺔ ﺍﻷﻋﻠﻤﻲ ﻟﻠﻤﻄﺒﻮﻋﺎﺕ ،ﻁ.1971 ،1 •
-م-
ﺍﳌﺒﲔ ،ﰲ ﺷﺮﺡ ﺃﻟﻔﺎﻅ ﺍﳊﻜﻤﺎﺀ ﻭﺍﳌﺘﻜﻠﻤﲔ ،ﻟﻶﻣﺪﻱ ،ﺣﻘﻘﻪ ﻭﻗﺪﻡ ﻟﻪ ﻭﻋﻠﻖ ﻋﻠﻴﻪ :ﺩ .ﻋﺒﺪ ﺍﻷﻣﲑ •
ﺍﻷﻋﺴﻢ ،ﺩﺍﺭ ﺍﳌﻨﺎﻫﻞ ،ﺑﲑﻭﺕ ،ﻁ.1987 ،1
ﳎﻤﻊ ﺍﻷﻣﺜﺎﻝ ،ﻟﻠﻤﻴﺪﺍﱐ ) 518ﻫـ( ،ﲢﻘﻴﻖ :ﳏﻲ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ،ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ،ﺑﲑﻭﺕ. •
ﺍﶈﺎﺿﺮﺍﺕ ،ﻷﰊ ﻋﻠﻲ ﺍﻟﻴﻮﺳﻲ )1102ﻫـ( ،ﺃﻋﺪﻫﺎ ﻟﻠﻄﺒﻊ :ﺩ .ﳏﻤﺪ ﺣﺠﻲ ،ﻣﻄﺒﻮﻋﺎﺕ ﺩﺍﺭ ﺍﳌﻐﺮﺏ •
ﻟﻠﺘﺄﻟﻴﻒ ﻭﺍﻟﺘﺮﲨﺔ ﻭﺍﻟﻨﺸﺮ.1976 ،
123
ﳏﺎﺿﺮﺍﺕ ﺍﻷﺩﺑﺎﺀ ،ﻭﳏﺎﻭﺭﺍﺕ ﺍﻟﺸﻌﺮﺍﺀ ﻭﺍﻟﺒﻠﻐﺎﺀ ،ﻟﻠﺮﺍﻏﺐ ﺍﻷﺻﺒﻬﺎﱐ ،ﻣﻨﺸﻮﺭﺍﺕ ﺩﺍﺭ ﻣﻜﺘﺒﺔ ﺍﳊﻴﺎﺓ، •
ﺑﲑﻭﺕ.1961 ،
ﳏﺼﻞ ﺃﻓﻜﺎﺭ ﺍﳌﺘﻘﺪﻣﲔ ﻭﺍﳌﺘﺄﺧﺮﻳﻦ ،ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﳊﻜﻤﺎﺀ ﻭﺍﳌﺘﻜﻠﻤﲔ ،ﻟﻔﺨﺮ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ ﺍﻟﺮﺍﺯﻱ •
)606ﻫـ( ،ﻭﺑﺬﻳﻠﻪ " ﺗﻠﺨﻴﺺ ﺍﶈﺼﻞ" ﻟﻠﻌﻼﻣﺔ ﻧﺼﲑ ﺍﻟﺪﻳﻦ ﺍﻟﻄـﻮﺳﻲ )672ﻫـ( ،ﺭﺍﺟﻌﻪ ﻭﻗﺪﻡ ﻟﻪ
ﻭﻋﻠﻖ ﻋﻠﻴﻪ :ﻃﻪ ﻋﺒﺪ ﺍﻟﺮﺅﻭﻑ ﺳﻌﺪ ،ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ ،ﺑﲑﻭﺕ ،ﻟﺒﻨﺎﻥ ،ﻁ.1984 ،1
ﻣﺬﺍﻫﺐ ﺍﻹﺳﻼﻣﻴﲔ ،ﺩ .ﻋﺒﺪ ﺍﻟﺮﲪﺎﻥ ﺑﺪﻭﻱ ،ﺩﺍﺭ ﺍﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﲔ ،ﻁ.1997 ،1 •
ﻣﺮﺁﺓ ﺍﳉﻨﺎﻥ ،ﻭﻋﱪﺓ ﺍﻟﻴﻘﻈﺎﻥ ،ﰲ ﻣﻌﺮﻓﺔ ﻣﺎ ﻳﻌﺘﱪ ﻣﻦ ﺣﻮﺍﺩﺙ ﺍﻟﺰﻣﺎﻥ ،ﻷﰊ ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﺳﻌﺪ •
ﺍﻟﻴﺎﻓﻌﻲ )768ﻫـ( ،ﻭﺿﻊ ﺣﻮﺍﺷﻴﻪ :ﺧﻠﻴﻞ ﺍﳌﻨﺼﻮﺭ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ ،ﻁ.1997 ،1
ﻣـﺮﺁﺓ ﺍﶈﺎﺳﻦ ،ﻣﻦ ﺃﺧﺒﺎﺭ ﺍﻟﺸﻴﺦ ﺃﰊ ﺍﶈـﺎﺳﻦ ،ﻷﰊ ﺣﺎﻣﺪ ﳏﻤﺪ ﺍﻟﻌﺮﰊ ﺑﻦ ﻳـﻮﺳﻒ ﺍﻟﻔـﺎﺳﻲ •
)1052ﻫـ( ،ﺩﺭﺍﺳﺔ ﻭﲢﻘﻴﻖ :ﺍﻟﺸﺮﻳﻒ ﳏﻤﺪ ﲪﺰﺓ ﺑﻦ ﻋﻠﻲ ﺍﻟﻜﺘﺎﱐ ،ﻣﻨﺸﻮﺭﺍﺕ ﺭﺍﺑﻄﺔ ﺃﰊ ﺍﶈﺎﺳﻦ ﺍﺑﻦ
ﺍﳉﺪ ،ﻁ.2003 ،1
ﻣﺮﻭﺝ ﺍﻟﺬﻫﺐ ﻭﻣﻌﺎﺩﻥ ﺍﳉﻮﻫﺮ ،ﻷﰊ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﺍﳌﺴﻌﻮﺩﻱ)346ﻫـ( ،ﺷﺮﺣﻪ :ﺩ .ﻣﻔﻴﺪ •
ﳏﻤﺪ ﻗﻤﻴﺤﺔ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ ،ﻟﺒﻨﺎﻥ ،ﻁ) ،1ﺩ -ﺕ(.
ﺍﳌﺴﺘﻄﺮﻑ ،ﰲ ﻛﻞ ﻓﻦ ﻣﺴﺘﻈﺮﻑ ،ﻟﺸﻬﺎﺏ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻷﺑﺸﻴﻬﻲ )850ﻫـ( ،ﲢﻘﻴﻖ :ﺩ. •
ﻣﻔﻴﺪ ﳏﻤﺪ ﻗﻤﻴﺤﺔ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ ،ﻁ.1986 ،2
ﺍﳌﺼﻨﻔﺎﺕ ﺍﳌﻐﺮﺑﻴﺔ ﰲ ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ﻭﻣﺼﻨﻔﻮﻫﺎ ،ﺩ .ﳏﻤﺪ ﻳﺴﻒ.1992 ، •
ﺍﳌﻄﺮﺏ ،ﻣﻦ ﺃﺷﻌﺎﺭ ﺃﻫﻞ ﺍﳌﻐﺮﺏ ،ﻻﺑﻦ ﺩﺣﻴﺔ )633ﻫـ( ،ﲢﻘﻴﻖ :ﺫ .ﺇﺑﺮﺍﻫﻴﻢ ﺍﻷﺑﻴﺎﺭﻱ ،ﺩ .ﺣﺎﻣﺪ ﻋﺒﺪ •
ﺍﻴﺪ ،ﺩ .ﺃﲪﺪ ﺃﲪﺪ ﺑﺪﻭﻱ ،ﻣﺮﺍﺟﻌﺔ :ﺩ .ﻃﻪ ﺣﺴﲔ ،ﺩﺍﺭ ﺍﻟﻌﻠﻢ ﻟﻠﺠﻤﻴﻊ) ،ﺩ -ﺕ(.
ﻣﻌﺎﻫﺪ ﺍﻟﺘﻨﺼﻴﺺ ،ﻋﻠﻰ ﺷﻮﺍﻫﺪ ﺍﻟﺘﻠﺨﻴﺺ ،ﻟﻌﺒﺪ ﺍﻟﺮﲪﺎﻥ ﺍﻟﻌﺒﺎﺳﻲ )963ﻫـ( ،ﲢﻘﻴﻖ :ﳏﻲ ﺍﻟﺪﻳﻦ ﻋﺒﺪ •
ﺍﳊﻤﻴﺪ ،ﻋﺎﱂ ﺍﻟﻜﺘﺐ ،ﺑﲑﻭﺕ.1947 ،
ﻣﻌﺠﻢ ﺍﻷﺩﺑﺎﺀ ،ﻟﻴﺎﻗﻮﺕ ﺍﳊﻤﻮﻱ )626ﻫـ( ،ﲢﻘﻴﻖ :ﺩ .ﺇﺣﺴﺎﻥ ﻋﺒﺎﺱ ،ﺩﺍﺭ ﺍﻟﻐﺮﺏ ﺍﻹﺳﻼﻣﻲ، •
ﺑﲑﻭﺕ ،ﻟﺒﻨﺎﻥ ،ﻁ.1993 ،1
ﻣﻌﺠﻢ ﺃﻟﻔﺎﻅ ﺍﻟﻌﻘﻴﺪﺓ ،ﺗﺼﻨﻴﻒ :ﻋﺎﻣﺮ ﻋﺒﺪ ﺍﷲ ﻓﺎﱀ ،ﻣﻜﺘﺒﺔ ﺍﻟﻌﺒﻴﻜﺎﻥ ،ﻁ.2000 ،2 •
ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ ،ﻟﻴﺎﻗﻮﺕ ﺍﳊﻤﻮﻱ )626ﻫـ( ،ﺩﺍﺭ ﺍﻟﻔﻜﺮ ،ﺑﲑﻭﺕ. •
ﻣﻌﺠﻢ ﺷﻴﻮﺥ ﺍﻟﺬﻫﱯ ،ﶈﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﺬﻫﱯ )748ﻫـ( ،ﲢﻘﻴﻖ ﻭﺗﻌﻠﻴﻖ :ﺭﻭﺣﻴﺔ ﻋﺒﺪ ﺍﻟﺮﲪﺎﻥ ﺍﻟﺴﻴﻮﰲ، •
ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ ،ﻁ.1990 ،1
ﻣﻌﺠﻢ ﺍﻟﻔﺮﻕ ﻭﺍﳌﺬﺍﻫﺐ ﺍﻹﺳﻼﻣﻴﺔ ،ﺩ .ﺇﲰﺎﻋﻴﻞ ﺍﻟﻌﺮﰊ ،ﻣﻨﺸﻮﺭﺍﺕ ﺩﺍﺭ ﺍﻵﻓﺎﻕ ﺍﳉﺪﻳﺪﺓ ،ﺍﳌﻐﺮﺏ ،ﻁ،1 •
.1993
124
ﻣﻌﺠﻢ ﻗﺒﺎﺋﻞ ﺍﻟﻌﺮﺏ ،ﻟﻌﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ ،ﺩﺍﺭ ﺍﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﲔ ،ﺑﲑﻭﺕ.1968 ، •
ﻣﻌﺠﻢ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﺒﻼﻏﻴﺔ ﻭﺗﻄﻮﺭﻫﺎ ،ﺩ .ﺃﲪﺪ ﻣﻄﻠﻮﺏ ،ﻣﻜﺘﺒﺔ ﻟﺒﻨﺎﻥ ،ﺑﲑﻭﺕ ،ﻁ.2000 ،2 •
ﻣﻌﺠﻢ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﺼﻮﻓﻴﺔ ،ﺩ .ﺃﻧﻮﺭ ﻓﺆﺍﺩ ﺃﰊ ﺧﺰﺍﻡ ،ﻣﺮﺍﺟﻌﺔ :ﺩ .ﺟﻮﺭﺝ ﻣﺘﺮﻱ ﻋﺒﺪ ﺍﳌﺴﻴﺢ ،ﻣﻜﺘﺒﺔ •
ﻟﺒﻨﺎﻥ ،ﻁ.1993 ،1
ﻣﻌﺠﻢ ﻣﺼﻄﻠﺤﺎﺕ ﺍﳌﺨﻄﻮﻁ ﺍﻟﻌﺮﰊ ،ﺃﲪﺪ ﺑﻨﺒﲔ ﻭﻣﺼﻄﻔﻰ ﺍﻟﻄﻮﰊ ،ﺍﳌﻄﺒﻌﺔ ﺍﻟﻮﻃﻨﻴﺔ ،ﻣﺮﺍﻛﺶ ،ﻁ،1 •
.2003
ﻣﻌﺠﻢ ﺍﳌﻄﺒﻮﻋﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﳌﻌﺮﺑﺔ ،ﻟﻴﻮﺳﻒ ﺳﺮﻛﻴﺲ ،ﻣﻄﺒﻌﺔ ﺳﺮﻛﻴﺲ ﲟﺼﺮ.1928 ، •
ﻣﻌﺠﻢ ﺍﳌﻄﺒﻮﻋﺎﺕ ﺍﳌﻐﺮﺑﻴﺔ ،ﻹﺩﺭﻳﺲ ﺑﻦ ﺍﳌﺎﺣﻲ ﺍﻟﻘﻴﻄﻮﱐ ﺍﳊﺴﲏ ،ﺗﻘﺪﱘ :ﻋﺒﺪ ﺍﷲ ﻛﻨﻮﻥ. •
ﺍﳌﻌﺠﻢ ﺍﳌﻔﻬﺮﺱ ﻷﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻭﺿﻌﻪ :ﳏﻤﺪ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ ،ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ، •
ﺑﲑﻭﺕ ،ﻟﺒﻨﺎﻥ.
ﺍﳌﻌﺴﻮﻝ ،ﶈﻤﺪ ﺍﳌﺨﺘﺎﺭ ﺍﻟﺴﻮﺳﻲ ،ﻣﻄﺒﻌﺔ ﺍﻟﻨﺠﺎﺡ ،ﺍﻟﺒﻴﻀﺎﺀ.1960 ، •
ﻣﻌﺮﻓﺔ ﺍﻟﻘﺮﺍﺀ ﺍﻟﻜﺒﺎﺭ ،ﻋﻠﻰ ﺍﻟﻄﺒﻘﺎﺕ ﻭﺍﻷﻋﺼﺎﺭ ،ﻷﰊ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﺬﻫﱯ )748ﻫـ( ،ﲢﻘﻴﻖ: •
ﺑﺸﺎﺭ ﻋﻮﺍﺩ ﻣﻌﺮﻭﻑ ،ﺷﻌﻴﺐ ﺍﻷﺭﻧﺎﺅﻭﻁ ،ﺻﺎﱀ ﻣﻬﺪﻱ ﻋﺒﺎﺱ ،ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ ،ﺑﲑﻭﺕ ،ﻁ،1
1404ﻫـ.
ﺍﳌﻌﺰﻯ ،ﰲ ﻣﻨﺎﻗﺐ ﺃﰊ ﻳﻌﺰﻯ ،ﻷﲪﺪ ﺍﻟﺘﺎﺩﱄ ﺍﻟﺼﻮﻣﻌﻲ ،ﲢﻘﻴﻖ :ﻋﻠﻲ ﺍﳉﺎﻭﻱ ،ﻣﻨﺸﻮﺭﺍﺕ ﻛﻠﻴﺔ ﺁﺩﺍﺏ •
ﺃﻛﺎﺩﻳﺮ.1996 ،
ﻣﻔﺎﺗﻴﺢ ﺍﻟﻌﻠﻮﻡ ،ﻷﰊ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﳋﻮﺍﺭﺯﻣﻲ ،ﺗﻘﺪﱘ :ﺟﻮﺩﺕ ﻓﺨﺮ ﺍﻟﺪﻳﻦ ،ﺩﺍﺭ ﺍﳌﻨﺎﻫﻞ ،ﺑﲑﻭﺕ، •
ﻟﺒﻨﺎﻥ ،ﻁ.1991 ،1
ﻣﻔﺘﺎﺡ ﺍﻟﺴﻌﺎﺩﺓ ،ﻭﻣﺼﺒﺎﺡ ﺍﻟﺴﻴﺎﺩﺓ ،ﻟﻄﺎﺵ ﻛﱪﻱ ﺯﺍﺩﻩ )968ﻫـ( ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ، •
ﻟﺒﻨﺎﻥ ،ﻁ.1985 ،1
ﻣﻘﺎﺗﻞ ﺍﻟﻄﺎﻟﺒﻴﲔ ،ﻷﰊ ﺍﻟﻔﺮﺝ ﺍﻷﺻﻔﻬﺎﱐ )356ﻫـ( ،ﺷﺮﺡ ﻭﲢﻘﻴﻖ :ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺻﻘﺮ ،ﺩﺍﺭ ﺇﺣﻴﺎﺀ •
ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ ،ﺍﻟﻘﺎﻫﺮﺓ.1949 ،
ﻣﻘﺪﻣﺔ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﻭﳏﺎﺳﻦ ﺍﻻﺻﻄﻼﺡ ،ﺗﻮﺛﻴﻖ ﻭﲢﻘﻴﻖ :ﻋﺎﺋﺸﺔ ﻋﺒﺪ ﺍﻟﺮﲪﺎﻥ ﺑﻨﺖ ﺍﻟﺸﺎﻃﺊ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ، •
.1974
ﺍﳌﻠﻞ ﻭﺍﻟﻨﺤﻞ ،ﻷﰊ ﺍﻟﻔﺘﺢ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﻟﺸﻬﺮﺳﺘﺎﱐ )548ﻫـ( ،ﲢﻘﻴﻖ :ﳏﻤﺪ ﺳﻴﺪ ﻛﻴﻼﱐ ،ﺩﺍﺭ •
ﺻﻌﺐ ،ﺑﲑﻭﺕ.1986 ،
ﺍﳌﻨﺘﺤﻞ ،ﻷﰊ ﻣﻨﺼﻮﺭ ﺍﻟﺜﻌﺎﻟﱯ ) 430ﻫـ( ،ﺷﺮﺣﻪ :ﺃﲪﺪ ﺃﺑﻮ ﻋﻠﻲ ،ﻣﻜﺘﺒﺔ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﺪﻳﻨﻴﺔ ،ﺍﻟﻘﺎﻫﺮﺓ) ،ﺩ- •
ﺕ(.
125
ﻣﻨﺘﻬﻰ ﺍﻵﻣﺎﻝ ،ﰲ ﺷﺮﺡ ﺣﺪﻳﺚ ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ،ﻟﻠﺴﻴﻮﻃﻲ )911ﻫـ( ،ﺩﺭﺍﺳﺔ ﻭﲢﻘﻴﻖ :ﻣﺼﻄﻔﻰ ﻋﺒﺪ •
ﺍﻟﻘﺎﺩﺭ ﻋﻄﺎ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ ،ﻁ.1986 ،1
ﺍﳌﻨﺨﻮﻝ ،ﻣﻦ ﺗﻌﻠﻴﻘﺎﺕ ﺍﻷﺻﻮﻝ ،ﻷﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ) 505ﻫـ( ،ﺣﻘﻘﻪ ﻭﺧﺮﺝ ﻧﺼﻪ ﻭﻋﻠﻖ ﻋﻠﻴﻪ :ﳏﻤﺪ •
ﺣﺲ ﻫﻴﺘﻮ ،ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﳌﻌﺎﺻﺮ ،ﺑﲑﻭﺕ ،ﻭﺩﺍﺭ ﺍﻟﻔﻜﺮ ،ﺩﻣﺸﻖ ،ﻁ.1998 ،3
ﻣﻮﺳﻮﻋﺔ ﺃﻋﻼﻡ ﺍﳌﻐﺮﺏ ،ﺗﻨﺴﻴﻖ :ﺩ .ﳏﻤﺪ ﺣﺠﻲ ،ﺩﺍﺭ ﺍﻟﻐﺮﺏ ﺍﻹﺳﻼﻣﻲ. •
ﻣﻮﺳﻮﻋﺔ ﺍﻟﻔﻠﻜﻠﻮﺭ ﻭﺍﻷﺳﺎﻃﲑ ﺍﻟﻌﺮﺑﻴﺔ ،ﻟﺸﻮﻗﻲ ﻋﺒﺪ ﺍﳊﻜﻴﻢ ،ﺩﺍﺭ ﺍﻟﻌﻮﺩﺓ ،ﺑﲑﻭﺕ ،ﻁ.1982 ،1 •
ﻣﻮﺳﻮﻋﺔ ﻣﺼﻄﻠﺤﺎﺕ ﺍﻟﻔﻠﺴﻔﺔ ﻋﻨﺪ ﺍﻟﻌﺮﺏ ،ﺟﲑﺍﺭ ﺟﻬﺎﻣﻲ ،ﻣﻜﺘﺒﺔ ﻟﺒﻨﺎﻥ ،ﺑﲑﻭﺕ ،ﻁ.1998 ،1 •
ﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ ،ﰲ ﻧﻘﺪ ﺍﻟﺮﺟﺎﻝ ،ﻷﰊ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﺬﻫﱯ )748ﻫـ( ،ﲢﻘﻴﻖ :ﻋﻠﻲ ﳏﻤﺪ •
ﺍﻟﺒﺠﺎﻭﻱ ،ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ ،ﻁ.1963 ،1
-ن-
ﺍﻟﻨﺒﻮﻍ ﺍﳌﻐﺮﰊ ﰲ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ ،ﻟﻌﺒﺪ ﺍﷲ ﻛﻨﻮﻥ ،ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻠﺒﻨﺎﱐ ،ﺑﲑﻭﺕ ،ﻁ.1961 ،2 •
ﻧﺜﲑ ﻓﺮﺍﺋﺪ ﺍﳉﻤﺎﻥ ،ﰲ ﻧﻈﻢ ﻓﺤﻮﻝ ﺍﻟﺰﻣﺎﻥ ،ﻻﺑﻦ ﺍﻷﲪﺮ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻳﻮﺳﻒ )807ﻫـ( ،ﺩﺭﺍﺳﺔ ﻭﲢﻘﻴﻖ: •
ﳏﻤﺪ ﺭﺿﻮﺍﻥ ﺍﻟﺪﺍﻳﺔ ،ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓﺔ ﺑﲑﻭﺕ.1967 ،
ﺍﻟﻨﺠﻮﻡ ﺍﻟﺰﺍﻫﺮﺓ ،ﰲ ﻣﻠﻮﻙ ﻣﺼﺮ ﻭﺍﻟﻘﺎﻫﺮﺓ ،ﻻﺑﻦ ﺗﻐﺮﻱ ﺑﺮﺩﻱ )874ﻫـ( ،ﺍﳌﺆﺳﺴﺔ ﺍﳌﺼﺮﻳﺔ ﺍﻟﻌﺎﻣﺔ •
ﻟﻠﺘﺮﲨﺔ ﻭﺍﻟﺘﺄﻟﻴﻒ ﻭﺍﻟﻨﺸﺮ.
ﻧﻔﺢ ﺍﻟﻄﻴﺐ ،ﻣﻦ ﻏﺼﻦ ﺍﻷﻧﺪﻟﺲ ﺍﻟﺮﻃﻴﺐ ،ﻭﺫﻛﺮ ﻭﺯﻳﺮﻫﺎ ﻟﺴﺎﻥ ﺍﻟﺪﻳﻦ ﺑﻦ ﺍﳋﻄﻴﺐ ،ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ •
ﺍﳌﻘﺮﻱ ،ﲢﻘﻴﻖ :ﺩ .ﺇﺣﺴﺎﻥ ﻋﺒﺎﺱ ،ﺩﺍﺭ ﺻﺎﺩﺭ ،ﺑﲑﻭﺕ.1968 ،
ﻧﻜﺖ ﺍﳍﻤﻴﺎﻥ ،ﰲ ﻧﻜﺖ ﺍﻟﻌﻤﻴﺎﻥ ،ﻟﺼﻼﺡ ﺍﻟﺪﻳﻦ ﺧﻠﻴﻞ ﺑﻦ ﺃﻳﺒﻚ ﺍﻟﺼﻔﺪﻱ ،ﻭﻗﻒ ﻋﻠﻰ ﻃﺒﻌﻪ :ﺃﲪﺪ ﺯﻛﻲ •
ﺑﻚ ،ﺍﳌﻄﺒﻌﺔ ﺍﳉﻤﺎﻟﻴﺔ ،ﻣﺼﺮ.1911 ،
ﺍﻟﻨﻬﺎﻳﺔ ﰲ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ ﻭﺍﻷﺛﺮ ،ﻻﺑﻦ ﺍﻷﺛﲑ )606ﻫـ( ،ﲢﻘﻴﻖ :ﳏﻤﻮﺩ ﳏﻤﺪ ﺍﻟﻄﻨﺎﺣﻲ ،ﻃﺎﻫﺮ ﺃﲪﺪ •
ﺍﻟﺰﺍﻭﻱ ،ﺩﺍﺭ ﺍﻟﻔﻜﺮ) ،ﺩ -ﺕ(.
ﺍﻟﻨﻮﺭ ﺍﻟﺴﺎﻓﺮ ،ﻋﻦ ﺃﺧﺒﺎﺭ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺎﺷﺮ ،ﻟﻠﻌﻴﺪﺭﻭﺳﻲ )1037ﻫـ( ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ ،ﻁ،1 •
1405ﻫـ.
ﻧﻴﻞ ﺍﻷﻣﺎﱐ ،ﰲ ﺷﺮﺡ ﺍﻟﺘﻬﺎﱐ ،ﻷﰊ ﻋﻠﻲ ﺍﻟﻴﻮﺳﻲ )1102ﻫـ( ،ﺩﺍﺭ ﺍﻟﻌﻠﻢ ﻟﻠﺠﻤﻴﻊ. •
-و-
ﺍﻟﻮﺍﰲ ﺑﺎﻟﻮﻓﻴﺎﺕ ،ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﺧﻠﻴﻞ ﺑﻦ ﺃﻳﺒﻚ ﺍﻟﺼﻔﺪﻱ )764ﻫـ( ،ﺍﻋﺘﻨﺎﺀ :ﳏﻤﺪ ﻳﻮﺳﻒ ﳒﻢ ،ﺩﺍﺭ •
ﺍﻟﻨﺸﺮ ﻓﺮﺍﻧﺰ ﺷﺘﺎﻳﺰ ﺑﻔﻴﺴﺒﺎﺩﻥ ،ﻁ.1982 ،2
126
ﺍﻟﻮﻓﻴﺎﺕ ،ﻻﺑﻦ ﻗﻨﻔﺬ ﺍﻟﻘﺴﻨﻄﻴﲏ ،ﲢﻘﻴﻖ ﻭﺗﻌﻠﻴﻖ :ﻋﺎﺩﻝ ﻧﻮﻳﻬﺾ ،ﻣﻨﺸﻮﺭﺍﺕ ﺩﺍﺭ ﺍﻵﻓﺎﻕ ﺍﳉﺪﻳﺪﺓ ،ﺑﲑﻭﺕ، •
ﻁ.1983 ،4
ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ ،ﻭﺃﻧﺒﺎﺀ ﺃﺑﻨﺎﺀ ﺍﻟﺰﻣﺎﻥ ،ﺍﺑﻦ ﺧﻠﻜﺎﻥ ) 681ﻫـ( ،ﲢﻘﻴﻖ :ﺩ.ﺇﺣﺴﺎﻥ ﻋﺒﺎﺱ ،ﺩﺍﺭ ﺻﺎﺩﺭ، •
ﺑﲑﻭﺕ) ،ﺩ-ﺕ(.
-ي-
ﻳﺘﻴﻤﺔ ﺍﻟﺪﻫﺮ ﰲ ﳏﺎﺳﻦ ﺃﻫﻞ ﺍﻟﻌﺼﺮ ﻟﻠﺜﻌﺎﻟﱯ ،ﺷﺮﺡ ﻭﲢﻘﻴﻖ :ﺩ .ﻣﻔﻴﺪ ﳏﻤﺪ ﻗﻤﻴﺤﺔ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ، •
ﺑﲑﻭﺕ ،ﻁ.1983 ،1
اﻟﺮﺳﺎﺋـﻞ اﻟﺠﺎﻣﻌـﯿﺔ :
ﻃﺒﻘﺎﺕ ﺍﳊﻀﻴﻜﻲ ،ﶈﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﳊﻀﻴﻜﻲ )1189ﻫـ( ،ﺭﺳﺎﻟﺔ ﺩ.ﺩ.ﻉ ،ﺇﻋﺪﺍﺩ :ﺃﲪﺪ ﺑﻮﻣﺰﻛﻮ ،ﻛﻠﻴﺔ •
ﺁﺩﺍﺏ ﺍﻟﺮﺑﺎﻁ.1994 ،
ﻓـﺘﺢ ﺍﳌﻠﻚ ﺍﻟﻨﺎﺻﺮ ،ﰲ ﺇﺟﺎﺯﺍﺕ ﻣﺮﻭﻳﺎﺕ ﺑﲏ ﻧﺎﺻﺮ ،ﶈﻤﺪ ﺍﳌﻜﻲ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﻨﺎﺻﺮﻱ ) ﻛﺎﻥ ﺣﻴﺎ •
1163ﻫـ( ،ﺭﺳﺎﻟﺔ ﺩ.ﺩ.ﻉ ،ﺇﻋﺪﺍﺩ :ﻋﺜﻤﺎﻥ ﻋﺒﺪ ﺍﻟﺼﺎﺩﻕ ،ﺩﺍﺭ ﺍﳊﺪﻳﺚ ﺍﳊﺴﻨﻴﺔ.1996 ،
ﻣﺆﺳﺴﺔ ﺍﻟﺰﺍﻭﻳﺔ ﺑﺎﳌﻐﺮﺏ ﺑﲔ ﺍﻷﺻﺎﻟﺔ ﻭﺍﳌﻌﺎﺻﺮﺓ ،ﺃﻃﺮﻭﺣﺔ ﻟﻨﻴﻞ ﺩﻛﺘﻮﺭﺍﻩ ﺍﻟﺪﻭﻟﺔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ، •
ﺇﻋﺪﺍﺩ :ﻣﻮﻻﻱ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﻟﻘﺎﺩﺭﻱ ﺑﻮﺗﺸﻴﺶ ،ﺩﺍﺭ ﺍﳊﺪﻳﺚ ﺍﳊﺴﻨﻴﺔ.2000 ،
ﺻﻮﺭ ﺍﳌﺨﻄﻮﻃﺎﺕ
127
128
129
130
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