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ﺃﻧﺸﺪﱐ ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺷﻴﻮﺧﻲ ،ﺭﲪﻬﻢ ﺍﷲ ،ﻣﻨﻬﻢ ﺍﻟﺸﻴﺦ ﺍﻟﻔﻘﻴﻪ ﺍﻷﺟﻞ ﻗﺎﺿﻲ ﺍﳉﺎﻣﻌﺔ ﺍﻷﺟﺰﻝ .ﺃﺑﻮ ﺍﳊﺴﻦ
ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ،ﻟﻔﻀﺎﹰ ﲟﱰﻟﻪ ﲟﺪﻳﻨﺔ ﺗﻠﻤﺴﺎﻥ ،ﻗﺎﻝ :ﺃﻧﺸﺪﻧﺎ ﺍﻟﻔﻘﻴﻪ ﺍﻹﻣﺎﻡ ﺍﻟﻌﺎﱂ ﺃﺑﻮ ﻋﻤﺮﺍﻥ ﻣﻮﺳﻰ ﺑﻦ
ﻋﺒﺪ ﺍﻟﺮﲪﻦ "ﺑﻦ ﺧﻠﻒ ﺑﻦ ﻣﻮﺳﻰ" ﺍﺑﻦ ﺃﰊ ﺗﻠﻴﺪ ﺍﻟﺸﺎﻃﱯ ،ﻗﺎﻝ :ﺃﻧﺸﺪﻧﺎ ﺍﻹﻣﺎﻡ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﱪ
ﻗﺎﻝ :ﺃﻧﺸﺪﻧﺎ ﻣﻘﺪﻡ ﺷﻌﺮﺍﺀ ﺍﻷﻧﺪﻟﺲ :ﺃﺑﻮ ﻋﻤﺮ ﻳﻮﺳﻒ ﺑﻦ ﻫﺎﺭﻭﻥ ﺍﻟﺮﻣﺎﺩﻱ ﻟﻨﻔﺴﻪ ،ﻭﺗﻮﰲ ﺳﻨﺔ ﺛﻼﺙ
ﻭﺃﺭﺑﻌﻤﺎﺋﺔ:
ﻭﻣﻦ ﻣﻠﻴﺢ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ،ﺃﻋﲏ ﺍﻻﺗﺼﺎﻑ ﺑﺎﻟﻌﻔﺎﻑ ،ﻗﻮﻝ ﺍﻷﺩﻳﺐ ﺍﻟﻠﻐﻮﻱ ﺍﻟﻨﺤﻮﻱ ،ﺃﰊ ﻋﻤﺮ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ
ﻓﺮﺝ ﺍﳉﻴﺎﱐ ،ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﺍﳊﺪﺍﺋﻖ ،ﺃﻟﻔﻪ ﻟﻠﺤﻜﻢ ﺍﳌﺴﺘﻨﺼﺮ ﺑﺎﷲ ،ﻭﻋﺎﺭﺽ ﺑﻪ ﻛﺘﺎﺏ ﺍﻟﺰﻫﺮﺓ ﻷﰊ ﺑﻜﺮ
ﳏﻤﺪ ﺑﻦ ﺩﺍﻭﺩ ﺑﻦ ﻋﻠﻲ ﺍﻷﺻﺒﻬﺎﱐ ،ﺇﻻ ﺇﻥ ﺃﺑﺎ ﺑﻜﺮ ﺇﳕﺎ ﺫﻛﺮ ﻣﺎﺋﺔ ﺑﺎﺏ ﰲ ﻛﻞ ﺑﺎﺏ ﻣﺎﺋﺔ ﺑﻴﺖ ،ﻭﺃﺑﻮ ﻋﻤﺮ
ﺃﻭﺭﺩ ﻣﺎﺋﱵ ﺑﺎﺏ ﰲ ﻛﻞ ﺑﺎﺏ ﻣﺎﺋﺘﺎ ﺑﻴﺖ ،ﻟﻴﺲ ﻣﻨﻬﺎ ﺑﺎﺏ ﺗﻜﺮﺭ ﺃﲰﻪ ﻷﰊ ﺑﻜﺮ ،ﻭﱂ ﻳﻮﺭﺩ ﻓﻴﻪ ﻟﻐﲑ ﺃﻧﺪﻟﺴﻲ
ﺷﻴﺌﺎﹰ.
ﻗﺎﻝ ﺍﳊﻤﻴﺪﻱ ﰲ ﺟﺬﻭﺓ ﺍﳌﻘﺘﺒﺲ ﻟﻪ :ﻗﺎﻝ ﻟﻨﺎ ﺃﺑﻮ ﳏﻤﺪ ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ" :ﻭ ﺃﺣﺴﻦ ﺍﻻﺧﺘﻴﺎﺭ ﻣﺎ ﺷﺎﺀ ﻭﺃﺟﺎﺩ
ﻓﺒﻠﻎ ﺍﻟﻐﺎﻳﺔ ،ﻓﺂﺗﻰ ﺍﻟﻜﺘﺎﺏ ﻓﺮﺩﺍﹰ ﰲ ﻣﻌﻨﺎﻩ".
ﻓﻤﻦ ﻗﻮﻟﻪ:
ﺒِﺸﹸﻜﺭِ ﺍﻟﻁﱠﻴﻑ ﺃﻡ ﺸﹸﻜﹾﺭِ ﺍﻟﺭﻗﹶﺎﺩِ ﺒﺄﻴﻬﻤﺎ ﺃﻨﺎﹶ ﻓﻲ ﺍﻟﺸﱡﻜﺭ ﺒﺎﹶﺩِﻱ
ﻋﻔﹶﻔﹾﺕﹸ ﻓﻠﻡ ﺃَﻨﹶﻝ ﻤﻨﻪ ﻤﺭﺍﺩﻱ ﺴﺭﻯ ﻓﺄﺭﺍﺩﻩ ﺃﻤﻠﻲ ﻭﻟﻜﻥ
ﺠﺭﻴﺕﹸ ﻤﻥ ﺍﻟﻌﻔﹶﺎﻑ ﻋﻠﻰ ﺍﻋﺘﻴﺎﺩﻱ ﻭﻤﺎ ﻓﻲ ﺍﻟﻨﱠﻭﻡ ﻤﻥ ﺤﺭﺝٍ ﻭﻟﻜﻥ
ﻟﻜﻦ ﺃﺧﺬﻩ ﻣﻦ ﻗﻮﻝ ﺍﳌﺘﻨﱯ:
ﻭﻴﻌﺼﻰ ﺍﻟﹶﻬﻭﻯ ﻓﻲ ﻁﹶﻴﻔﻬﺎ ﻭﻫﻭ ﺭﺍﻗﺩ ﻴﺭﺩ ﻴﺩﺍﹰ ﻋﻥ ﺜﻭﺒﻬﺎ ﻭﻫﻭ ﻗﹶﺎﺩﺭ
ﺃﻤﺔ ﺍﻟﻌﺯﻴﺯ
ﻭﺃﻧﺸﺪﱐ ﺃﺧﺖ ﺟﺪﻱ ﺍﻟﺸﺮﻳﻔﺔ ﺍﻟﻔﺎﺿﻠﺔ ،ﺃﻣﺔ ﺍﻟﻌﺰﻳﺰ ،ﺍﺑﻨﺔ ﺍﻟﺸﺮﻳﻒ ﺍﻷﺟﻞ ﺍﻟﻌﺎﱂ ﺃﰊ ﳏﻤﺪ ﺍﻟﻌﺰﻳﺰ ﻥ ﺍﳊﺴﻦ
ﺑﻦ ﺍﻹﻣﺎﻡ ﺍﻟﻌﺎﱂ ﺃﰊ ﺍﻟﺒﺴﺎﻡ ﻣﻮﺳﻰ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﺟﻌﻔﺮ ﺍﻟﺰﻛﻲ ﺑﻦ ﻋﻠﻲ ﺍﳍﺎﺩﻱ ﺑﻦ ﳏﻤﺪ ﺍﳉﻮﺍﺩ
ﺑﻦ ﻋﻠﻲ ﺍﻟﺮﺿﻲ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﻜﺎﻇﻢ ﺑﻦ ﺟﻌﻔﺮ ﺍﻟﺼﺎﺩﻕ ﺑﻦ ﳏﻤﺪ ﺍﻟﺒﺎﻗﺮ ﺑﻦ ﻋﻠﻲ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ﺑﻦ ﺍﳊﺴﲔ
ﺍﻟﺸﻬﻴﺪ ،ﺳﻴﺪ ﺷﺒﺎﺏ ﺃﻫﻞ ﺍﳉﻨﺔ ،ﺍﺑﻦ ﺃﻡ ﺃﺑﻴﻬﺎ ﻓﺎﻃﻤﺔ ﺍﻟﺰﻫﺮﺍﺀ ﺍﻟﺒﺘﻮﻝ ،ﺳﻴﺪﺓ ﻧﺴﺎﺀ ﺃﻫﻞ ﺍﳉﻨﺔ ،ﺻﻠﻰ ﺍﷲ ﻋﻠﻰ
ﺃﺑﻴﻬﺎ ﻭﻋﻠﻴﻬﺎ ،ﻭﺭﺿﻲ ﺍﷲ ﻋﻦ ﺑﻌﻠﻬﺎ ﻭﺑﻨﻴﻬﺎ:
ﻭﻟﺤﻅﹸﻨﹶﺎ ﻴﺠﺭﺤﻜﹸﻡ ﻓﻲ ﺍﻟﺨﺩﻭﺩ ﻟِﺤﺎﻅﹸﻜﹸﻡ ﺘﹶﺠﺭﺤﻨﺎ ﻓﻲ ﺍﻟﺤﺸﹶﻰ
ﻓﻤﺎ ﺍﻟﺫﻱ ﺃﻭﺠﺏ ﺠﺭﺡ ﺍﻟﺼﺩﻭﺩ ﺠﺭﺡ ﺒﺠﺭﺡ ﻓﺎﺠﻌﻠﻭﺍ ﺫﹶﺍ ﺒﺫﹶﺍ
ﺍﻟﻤﻌﺘﻤﺩ ﺒﻥ ﻋﺒﺎﺩ
ﻭﺃﻧﺸﺪﻭﻧﺎ ﻟﻠﻤﻌﺘﻤﺪ ﻋﻠﻰ ﺍﷲ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﳏﻤﺪ ﻣﻠﻚ ﺇﺷﺒﻴﻠﻴﺔ ،ﻭﺍﺑﻦ ﻣﻠﻜﻬﺎ ﻋﺒﺎﺩ:
ﻭﻜﻡ ﻟﻙِ ﻤﺎ ﺒﻴﻥ ﺍﻟﺠﻭﺍﻨﺢ ﻤﻥ ﻜﹶﻠﹾﻡ ﻟﻙِ ﺍﷲُ ﻜﻡ ﺃﻭﺩﻋﺕ ﻗﹶﻠﺒﻲ ﺃﺴﻬﻤﺎﹰ
ﺃﻻ ﺭﺤﻤ ﺔﹲ ﺘﹶﺌﻨﻴﻙ ﻴﻭﻤﺎﹰ ﺇﻟﻰ ﺴ ﻠﹾﻤِﻰ ﻟﺤﺎﻅﹸﻙِ ﻁﻭﻝَ ﺍﻟﺩﻫﺭ ﺤﺭﺏ ﻟﻤﻬﺠﺘﻲ
ﻭﻻﺩﺓ
ﻭﺣﺪﺛﲏ ﺍﻟﻘﺎﺿﻲ ﺍﻟﻌﺪﻝ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺧﻠﻒ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﺑﺸﻜﻮﺍﻝ ﺍﻷﻧﺼﺎﺭﻱ ،ﺑﻘﺮﺍﺀﰐ ﻋﻠﻴﻪ ﺑﻘﺮﻃﺒﺔ ﺃﻡ
ﺑﻼﺩ ﺍﻷﻧﺪﻟﺲ؛ ﰲ ﺍﻟﻌﺸﺮ ﺍﻵﺧﺮ ﻣﻦ ﺻﻔﺮ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﺳﺒﻌﲔ ﻭﲬﺴﻤﺎﺋﺔ ،ﻗﺎﻝ ﰲ ﻛﺘﺎﺏ ﺍﻟﺼﻠﺔ ﻟﻪ :ﻭﻻﺩﺓ
ﺑﻨﺖ ﺍﳌﺴﺘﻜﻔﻲ ﺑﺎﷲ؛ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ،ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺑﺖ ﺍﻟﻨﺎﺻﺮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ
ﺍﳌﺮﻭﺍﱐ ،ﻣﻦ ﺑﲏ ﺃﻣﻴﺔ ﺑﺄﻧﺪﻟﺴﻲ؛ ﺃﺩﻳﺒﺔ ﺷﺎﻋﺮﺓ؛ ﺟﺰﻟﺔ ﺍﻟﻘﻮﻝ ،ﺣﺴﻨﺔ ﺍﻟﺸﻌﺮ؛ ﻭﻛﺎﻧﺖ ﲣﺎﻟﻂ ﺍﻟﺸﻌﺮﺍﺀ ﻭﺗﺴﺎﺟﻞ
ﺍﻷﺩﺑﺎﺀ ،ﻭﺗﻔﻮﻕ ﺍﻟﱪﻋﺎﺀ .ﲰﻌﺖ ﺷﻴﺨﻨﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻣﻜﻲ ﺭﲪﺔ ﺍﷲ ،ﻳﺼﻒ ﻧﺒﺎﻫﺘﻬﺎ
ﻭﻓﺼﺎﺣﺘﻬﺎ ﻭﺣﺮﺍﺭﺓ ﻧﺎﺩﺭﺎ ﻭﺟﺰﺍﻟﺔ ﻣﻨﻄﻘﻬﺎ ﻭﻗﺎﻝ ﱄ :ﱂ ﻳﻜﻦ ﳍﺎ ﺗﺼﺎﻭﻥ ﻳﻄﺎﺑﻖ ﺷﺮﻓﻬﺎ .ﻭﺫﻛﺮ ﱄ ﺃﺎ ﺃﺗﺘﻪ
ﻣﻦ ﺑﺸﺮﺍﺕ ﻏﺮﻧﺎﻃﺔ ،ﺭﺧﻴﻤﺔ ﺍﻟﺸﻌﺮ ،ﺭﻗﻴﻘﺔ ﺍﻟﻨﻈﻢ ﻭﺍﻟﻨﺜﺮ .ﺃﻧﺸﺪﱐ ﳍﺎ ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺃﻫﻞ ﻏﺮﻧﺎﻃﺔ:
ﻝ ﻋﻠﻰ ﻋِﻠﹾﻡٍ ﻭﺃﻨِﻁﻕﹸ ﻋﻥ ﺨﹸ ﺒﺭِ
ﺃﻗﻭ ُ ﺜﹶﻨﺎﺌﻲ ﻋﻠﻰ ﺍﻟﺜﱠﻨﹶﺎﻴﺎ ﻷﻨﱠﻨﻲ
ﺭﺸﹶﻔﹾﺕﹸ ﺒﻬﺎ ﺭﻴﻘﺎﹰ ﺃﻟﺫ ﻤﻥ ﺍﻟﺨﻤﺭ ﻭﺃُﻨﹾﺼﻔﹸﻬﺎ ﻻ ﺃﻜﺫﺏ ﺍﷲ ﺃﻨﱠﻨﻲ
ﻣﻦ ﺃﻫﻞ ﻣﺪﻳﻨﺔ ﻭﺍﺩﻱ ﺁﺵ ،ﺃﻧﺸﺪﱐ ﺍﻷﺩﻳﺐ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﻋﻴﻞ ﺍﳍﻤﺬﺍﱐ ﻗﺎﻝ ،ﺃﻧﺸﺪﺗﲏ ﻟﻨﻔﺴﻬﺎ:
ﺒﻪ ﻟﻠﺤﺴﻥ ﺁﺜﺎﺭ ﺒﻭﺍﺩِﻱ ﺃﺒﺎﺡ ﺍﻟﺩﻤﻊ ﺃﺴﺭﺍﺭِﻱ ﺒﻭﺍﺩﻱ
ﺘﺒﺩﺕ ﻟﻲ ﻭﻗﺩ ﻤﻠﹶﻜﹶﺕﹾ ﻗِﻴﺎﺩﻱ ﻭﻤﻥ ﺒﻴﻥ ﺍﻟﻅﱢﺒﺎﺀ ﻤﻬﺎﺓﹸ ﺭﻤﻝٍ
ﺭﺃﻴﺕﹶ ﺍﻟﺼﺒﺢ ﺃﺸﹾﺭﻕﹶ ﻓﻲ ﺍﻟﺩﺁﺩﻱ ﺇﺫﺍ ﺴﺩﻟﹶﺕ ﺫﹶﻭﺍﺌِﺒﻬﺎ ﻋﻠ ﻴﻬﺎ
ﻓﻤﻥ ﺤﺯﻥ ﺘﹶﺴﺭﺒﻝَ ﺒﺎﻟﺤِﺩﺍﺩ ﺘﺨﺎﻝُ ﺍﻟﺒﺩﺭ ﻤﺎﺕﹶ ﻟﻪ ﺨﹶﻠﻴ ﻝٌ
ﻭﺫﺍﻙ ﺍﻷﻤﺭ ﻴﻤﻨﹶﻌﻨﻲ ﺭﻗﹶﺎﺩِﻱ ﻟﻬﺎ ﻟﺤﻅﹲ ﺘﹸﺭﻗﱢﺩﻩ ﻷﻤﺭ
ﺍﻟﺪﺁﺩﻱ :ﺛﻼﺙ ﻟﻴﺎﻝ ﻣﻦ ﺁﺧﺮ ﺍﻟﺸﻬﺮ ،ﻫﻜﺬﺍ ﻗﺎﻝ ﺍﻹﺛﺒﺎﺕ ﻣﻦ ﺍﻟﻐﻮﻳﲔ .ﻭﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﳛﲕ ﺛﻌﻠﺐ :ﻳﻘﺎﻝ
ﻟﻠﻴﻮﻡ ﺍﻟﺬﻱ ﻳﺸﻚ ﻓﻴﻪ ﻣﻦ ﺍﻟﺸﻬﺮ ﺍﳊﺮﺍﻡ :ﺩﺃﺩﺍﺀ.
ﻭﺃﻧﺸﺪﻭﻧﺎ ﺍﳋﻠﻴﻔﺔ ﺍﻷﻧﺪﻟﺴﻲ ،ﺍﳊﻜﻢ ﺍﳌﺴﺘﻨﺼﺮ ﺑﺎﷲ ﺻﺎﺣﺐ ﺍﻟﻔﺘﻮﺣﺎﺕ ﺍﻟﻌﻈﻴﻤﺔ ،ﻭﺍﳌﻌﺮﻓﺔ ﺑﺎﻟﻌﻠﻮﻡ ﺍﳊﺪﻳﺜﺔ
ﻭﺍﻟﻘﺪﳝﺔ ،ﻛﺘﺐ ﺑﻪ ﺇﱃ ﻣﺼﺮ:
ﺒﻨﺎ ﺍﻟﺩﺍﹸﺭ ﺃﻭ ﺩﺍﺭﺕ ﻋﻠﻴﻨﺎ ﺍﻟﺩﻭﺍﺌُﺭ ﺃﻟﺴﻨﹶﺎ ﺒﻨﻲ ﻤﺭﻭﺍﻥ ﻜﻴﻑﹶ ﺘﺒﺩﻟﹶ ﺕﹾ
ﻟﻪ ﺍﻷﺭﺽ ﻭﺃﻫﺘﱠﺯﺕ ﺇﻟﻴﻪ ﺍﻟﻤﻨﹶﺎﺒِﺭ ﺇﺫﺍ ﻭﻟﺩ ﺍﻟﻤﻭﻟﻭﺩ ﻤﻨﹼﺎ ﺘﻬﻠﱠﻠﹶﺕ
ﻭﺗﻮﰲ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﻟﺜﻼﺙ ﺧﻠﻮﻥ ﻣﻦ ﺻﻔﺮ ﺳﻨﺔ ﺳﺖ ﻭﺳﺘﲔ ﻭﺛﻼﲦﺎﺋﺔ ،ﻭﻗﺪ ﺍﻧﻘﺮﺽ ﻋﻘﺒﻪ.
ﺍﻟﻤﻌﺘﻀﺩ ﺒﻥ ﻋﺒﺎﺩ
ﻭﺃﻧﺸﺪﻭﻧﺎ ﻟﻠﺴﻠﻄﺎﻥ ﺍﳌﻌﺘﻀﺪ ﺑﺎﷲ ﺃﰊ ﻋﻤﺮﻭ ﻋﺒﺎﺩ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻗﺮﻳﺶ ﺍﺑﻦ ﻋﺒﺎﺩ ﺍﻟﻠﺨﻤﻲ.
ﻭﺍﳌﻌﺘﻀﺪ ﻫﺬﺍ ﻫﻮ ﻗﻄﺐ ﺭﺣﻰ ﺍﻟﻔﺘﻨﺔ ،ﻭﻣﻨﺘﻬﻰ ﻏﺎﻳﺔ ﺍﶈﻨﺔ؛ ﱂ ﻳﺜﺒﺖ ﻟﻪ ﻗﺎﺋﻢ ﻭﻻ ﺣﺼﻴﺪ ﻭﻻ ﺳﻠﻢ ﻣﻦ ﺳﻴﻔﻪ
ﻗﺮﻳﺐ ﻭﻻ ﺑﻌﻴﺪ:
ﺒﻤﺎﺀ ﺼﺒﺎﺡ ﻭﺍﻟﻨﺴﻴﻡ ﺭﻗﻴ ﻕﹸ ﺸﹶﺭﺒﻨﺎ ﻭﺠﻔﻥ ﺍﻟﻠﻴﻝ ﻴﻐﺴﻝُ ﻜﹸﺤﻠﹶﻪ
ﻓﻀﺨﹲﻡ ﻭﺃﻤﺎ ﺠﺴﻤﻬﺎ ﻓﺩﻗﻴﻕ ﻤﻌﺘﻘﺔ ﺼﻔﺭﺍﺀ ﺃﻤﺎ ﻨِﺠﺎﺭﻫﺎ
ﻭﻗﺎﻝ ﳜﺎﻃﺐ ﺍﳌﻠﻚ ﺃﺑﺎ ﺍﳉﻴﺶ ﳎﺎﻫﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ،ﺻﺎﺣﺐ ﺍﳉﺰﺍﺋﺮ ﻭﻣﺪﻳﻨﺔ ﺩﺍﻧﻴﺔ .ﻭﻳﻘﺎﻝ ﺇﺎ ﻣﻦ ﺃﺑﻴﺎﺕ
ﻟﻜﺎﺗﺒﻪ ﺫﻱ ﺍﳌﻌﺎﺭﻑ ﻭﺍﻟﻔﻨﻮﻥ ،ﺃﰊ ﺍﻟﻮﻟﻴﺪ ﺍﺑﻦ ﺯﻳﺪﻭﻥ:
ﻓﹶﻴﺸﹾﺘﹶﻔِﻰ ﻤﻨﻙ ﻁﺭ ﻑﹲ ﺃﻨﺕﹶ ﻨﺎﻅِﺭﻩ ﺨِﻠﹼﻲِ ﺃﺒﺎ ﺍﻟﺠﻴﺵ ﻫﻝ ﻴﻘﹾﻀﻲ ﺍﻟﻠﻘﺎﺀ ﻟﹶﻨﺎ
ﻴﺎ ﺤﺒﺫﹶﺍ ﺍﻟﻔﺄﻝُ ﻟﻭ ﺼﺤﺕ ﺯﻭﺍﺠﺭﻩ ﺸﻁﱠ ﺍﻟﻤﺯﺍﺭ ﺒﻨﺎ ﻭﺍﻟﺩﺍﺭ ﺩﺍﻨﻴ ﺔﹲ
ﻗﺎﻝ ﺫﻭ ﺍﻟﻨﺴﺒﲔ ،ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ :ﻗﻮﻟﻪ "ﻭ ﺍﻟﺪﺍﺭ ﺩﺍﻧﻴﺔ" ﻣﻦ ﻣﻠﻴﺢ ﺍﻟﺘﻮﺭﻳﺔ ،ﻭﻫﻲ ﺿﺮﺏ ﻣﻦ ﺻﻨﻌﺔ ﺍﻟﺒﺪﻳﻊ،
ﻭﺩﺍﻧﻴﺔ :ﻣﺪﻳﻨﺔ :ﻣﺪﻳﻨﺔ ﻛﺒﲑﺓ ﺑﺸﺮﻕ ﺍﻷﻧﺪﻟﺲ ،ﻭﻫﻲ ﻣﺸﺘﻘﺔ ﻣﻦ :ﺩﻧﺎ ﻳﺪﻧﻮ :ﺇﺫﺍ ﻗﺮﺏ.
ﻭﺃﻧﺸﺪﱐ ﺷﻴﺦ ﺍﻹﺗﻘﺎﻥ ،ﻭﻭﺍﺣﺪ ﺃﺳﺎﻧﻴﺪ ﺍﻟﻔﺮﻗﺎﻥ ،ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻴﺎﻓﻌﻲ -ﻭﻳﺎﻓﻊ ﺑﻠﻴﺎﺀ
ﺍﳌﺜﻨﺎﺓ ﺑﺎﺛﻨﺘﲔ ﻣﻦ ﺃﺳﻔﻞ ،ﻗﺒﻴﻠﺔ ﻣﻦ ﺭﻋﲔ -ﻗﺎﻝ :ﺃﻧﺸﺪﱐ ﺍﻷﺳﺘﺎﺫ ﺍﳌﻘﺮﻱ :ﺃﺑﻮ ﺩﺍﻭﺩ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﳛﲕ ،ﻗﺎﻝ:
ﺃﻧﺸﺪﻧﺎ ﺍﻷﺳﺘﺎﺫ ﺍﻷﻋﻠﻰ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻐﲏ ﺍﻟﻔﻬﺮﻱ ﺍﳊﺼﺮﻱ ﺍﻟﻘﲑﻭﺍﱐ ﺍﳌﻜﻔﻮﻑ ﻗﺎﻝ :ﺩﺧﻠﺖ
ﻋﻠﻰ ﺍﻟﺴﻠﻄﺎﻥ ﺍﳌﻌﺘﻤﺪ ﻋﻠﻰ ﺍﷲ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﳏﻤﺪ ﺑﻦ ﺍﳌﻌﺘﻀﺪ ﺑﺎﷲ ،ﺣﲔ ﻣﺎﺕ ﺃﺑﻮﻩ ،ﻓﺄﻧﺸﺪﺗﻪ ﺍﺭﲡﺎﻻﹰ:
ﺒﻘﹶﻲِ ﺍﻟﻔﺭﻉ ﺍﻟﻜﺭﻴ ﻡ ﻤﺎﺕ ﻋﺒﺎﺩ ﻭﻟﻜﻥ
ﻏﻴﺭ ﺃﻥ ﺍﻟﻀﺎﺩ ﻤِﻴﻡ ﻓﻜﺄﻥ ﺍﻟﻤﻴﺕﹶ ﺤ ﻲ
ﻗﺎﻝ ﺫﻭ ﺍﻟﻨﺴﺒﲔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ :ﻭﻗﺪ ﺃﺧﺬ ﺍﻵﻥ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ﺍﺑﻦ ﺍﻟﺮﻳﻖ ﺍﻟﻠﻌﲔ ،ﻭﺣﺎﻥ ﳍﺎ ﻳﻮﻡ ﺷﺮ ﻛﻤﺎ ﻛﺎﻥ
ﺃﺣﺪ ﻳﻈﻦ ﺃﻧﻪ ﳛﲔ ،ﻓﺘﻤﻠﻜﺖ ﺷﻨﺘﺮﻳﻦ ﻭﺍﻷﺷﺒﻮﻧﺔ ﳌﺎ ﺧﺎﻑ ﺃﻫﻠﻬﻤﺎ ﻣﻦ ﺍﻟﻘﺘﻞ ﻭﺭﺃﻭﺍ ﺃﻥ ﺍﻟﺴﺮ ﺩﻭﻧﻪ؛ ﻟﻜﺜﺮﺓ ﻣﻦ
ﺟﺎﺀﻫﻢ ﰲ ﺍﻟﱪ ﻭﺍﻟﺒﺤﺮ ،ﻭﻗﻌﻮﺩ ﺍﳌﺴﻠﻤﲔ ﻋﻦ ﺍﳊﻤﺎﻳﺔ ﳍﻢ ﻭﺍﻟﻨﺼﺮ؛ ﺣﱴ ﻣﻠﻚ ﺍﻟﻜﻔﺎﺭ ﻣﻌﺎﻗﻠﻬﻢ ﺍﳌﻤﺘﻨﻌﺔ،
ﻭﺣﺼﻮﻢ ﺍﳌﺮﺗﻔﻌﺔ .ﻭﺃﺑﻮ ﻧﺼﺮ ﺍﻟﻔﺘﺢ ﺍﳌﺘﻘﺪﻡ ﺍﻟﺬﻛﺮ ،ﻻﻗﻴﺖ ﲨﺎﻋﺔ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ،ﻭﺣﺪﺛﻮﱐ ﻋﻨﻪ ﺑﺘﺼﺎﻧﻴﻔﻪ
ﻭﻋﺠﺎﺋﺒﻪ .ﻭﻛﺎﻥ ﺭﲪﺎﻥ ﺍﷲ ﻭﺇﻳﺎﻩ ،ﳐﻠﻮﻉ ﺍﻟﻌﺬﺍﺭ ﰲ ﺩﻧﻴﺎﻩ؛ ﻭﻟﻜﻦ ﻛﻼﻣﻪ ﰲ ﺗﻮﺍﻟﻴﻔﻪ ﻛﺎﻟﺴﺤﺮ ﺍﳊﻼﻝ ،ﻭﺍﳌﺎﺀ
ﺍﻟﺰﻻﻝ .ﻗﺘﻞ ﲝﺎﹰ ﰲ ﻣﺴﻜﻨﻪ ﺑﻔﻨﺪﻕ ﻟﺒﻴﺐ ﻣﻦ ﺣﻀﺮﺓ ﻣﺮﺍﻛﺶ ،ﺻﺪﺭ ﺳﻨﺔ ﺗﺴﻊ ﻭﻋﺸﺮﻳﻦ ﻭﲬﺴﻤﺎﺋﺔ .ﺃﺧﱪﱐ
ﺑﺬﻟﻚ ﺍﻟﻮﺯﻳﺮ ﺍﻟﻜﺎﺗﺐ ﺍﻟﻌﺎﱂ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻋﻤﲑﺓ ،ﻭﺃﻥ ﺍﻟﺬﻱ ﺃﺷﺎﺭ ﺑﻘﻠﺘﻪ ﺃﻣﲑ
ﺍﳌﺴﻠﻤﲔ ﻭﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﻳﻮﺳﻒ ﺑﻦ ﺗﺎﺷﻔﲔ .ﻭﻛﺎﻥ ﺻﺎﺣﺐ ﺑﻄﻠﻴﻮﺱ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ
ﺍﷲ ﺑﻦ ﻣﺴﻠﻤﺔ؛ ﺫﻭ ﺍﳌﻠﻚ ﺍﻷﻛﱪ ،ﺍﳌﻨﻌﻮﺕ ﺑﺎﻟﺴﻠﻄﺎﻥ ﺍﳌﻈﻔﺮ؛ ﻭﺑﻨﻮﻩ ﻣﻠﻮﻙ ﺍﻷﻋﻴﺎﻥ ،ﻭﺃﻋﲔ ﻣﻠﻮﻙ ﺍﻟﺰﻣﺎﻥ.
ﻭﻟﻜﱪ ﻗﺪﺭﻫﻢ ﰲ ﺍﳌﻠﻮﻙ ،ﻭﻛﻮﻢ ﻓﻴﻬﻢ ﻛﺎﻟﻮﺍﺳﻄﺔ ﰲ ﺍﻟﺴﻠﻮﻙ؛ ﻧﺰﻟﺖ ﻋﻠﻴﻬﻢ ﻣﻠﻮﻙ ﺑﻼﺩ ﺍﻷﻧﺪﻟﺲ ﻣﻦ
ﺍﳌﺴﻠﻤﲔ ،ﻭﻫﻮ ﻋﺎﻡ ﺍﻟﺰﻻﻗﺔ ﺳﻨﺔ ﺗﺴﻊ ﻭﺳﺒﻌﲔ .ﻓﻘﺎﻡ ﻭﻟﺪﻩ ﻭﻭﱃ ﻋﻬﺪﻩ ﺍﳌﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﺍﳌﻠﻚ
ﺍﳌﻈﻔﺮ ،ﺍﳌﺨﺪﻭﻡ ﺑﺴﻌﺪﺓ ﰲ ﺇﻗﺎﻣﺘﻬﻢ ﲜﻤﻴﻊ ﻣﺎ ﳛﺘﺎﺟﻮﻧﻪ ،ﻭﻭﺟﺪﻭﺍ ﻋﻨﺪﻩ ﻓﻮﻕ ﻣﺎ ﻳﺮﺟﻮﻧﻪ؛ ﻭﰲ ﲨﻠﺘﻬﻢ ﺃﺑﻮ
ﻳﻌﻘﻮﺏ ﻳﻮﺳﻒ ﺑﻦ ﺗﺎﺷﻔﲔ ،ﺍﳌﺘﺴﻤﻰ ﺑﺄﻣﲑ ﺍﳌﺴﻠﻤﲔ ،ﻣﻊ ﲨﺎﻋﺔ ﻻ ﲢﺼﻰ ﻣﻦ ﺍﳌﻠﺜﻤﲔ؛ ﻷﻧﻪ ﻭﺻﻞ ﻣﻦ
ﺃﺑﻮ ﳛﲕ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺍﻷﺣﻮﺹ ﻣﻌﻦ ﺑﻦ ﺃﰊ ﳛﲕ ﳏﻤﺪ ﺑﻦ ﺻﻤﺎﺩﺡ ﺍﻟﺘﺠﻴﱯ ،ﻣﻨﺴﻮﺏ ﺇﱃ ﺍﻣﺮﺃﺓ ﺍﲰﻬﺎ ﲡﻴﺐ،
ﺑﻨﺖ ﺛﻮﺑﺎﻥ ﺑﻦ ﺳﻠﻴﻢ ﺑﻦ ﺭﻫﺎﺀ ،ﺑﺎﻟﺮﺍﺀ ،ﻣﻦ ﻣﺬﺣﺞ ،ﺇﻟﻴﻬﺎ ﻳﻨﺴﺒﻮﻥ .ﻭﻫﻲ ﺃﻡ ﻋﺪﻱ ﻭﺳﻌﺪ ،ﺍﺑﲏ ﺃﺷﺮﺱ ﺑﻦ
ﻛﻨﺪﺓ ،ﻭﺍﲰﻪ ﺛﻮﺭ ﺑﻦ ﻋﻔﲑ ﺑﻦ ﻋﺪﻱ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﻣﺮﺓ ﺃﺩﺩ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﻳﺸﺠﺐ ﺑﻦ ﻋﺮﻳﺐ ﺑﻦ ﺯﻳﺪ ﺑﻦ
ﻛﻬﻼﻥ ﺑﻦ ﺳﺒﺄ ﺑﻦ ﻳﺸﺠﺐ ﺑﻦ ﻳﻌﺮﺏ ﺑﻦ ﻗﺤﻄﺎﻥ.
ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﰲ ﺿﺒﻂ ﻫﺬﺍ ﺍﳊﺮﻑ ،ﺑﻌﺪ ﺍﺗﻔﺎﻗﻬﻢ ﺃﻧﻪ ﻧﺴﺐ ﺇﱃ ﻫﺬﻩ ﺍﳌﺮﺃﺓ ،ﻓﻘﺎﻟﻮﺍ :ﺇﻧﻪ ﺑﻀﻢ ﺍﻟﺘﺎﺀ ،ﻭﺑﻪ
ﻧﻄﻘﺖ ﺍﻟﻌﺮﺏ .ﻭﻛﺜﲑ ﻣﻦ ﺍﻷﺩﺑﺎﺀ ﻭﶈﺪﺛﲔ ﻳﻔﺘﺤﻮﻥ ﺍﻟﺘﺎﺀ .ﻭﻗﺎﻝ ﺃﺑﻮ ﻣﺮﻭﺍﻥ ﺑﻦ ﺳﺮﺍﺝ" :ﺍﻟﻔﺘﺢ ﻭﺣﺪﻩ".
ﻭﺯﻋﻢ ﺃﻥ ﺍﻟﺘﺎﺀ ﺃﺻﻠﻴﺔ ﻭﻟﻴﺴﺖ ﻟﻠﻤﻀﺎﺭﻋﺔ ،ﻭﻟﺬﻟﻚ ﺃﺛﺒﺘﻪ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﺍﻟﻌﲔ ﰲ ﺣﺮﻑ ﺍﻟﺘﺎﺀ ،ﺇﻻ ﺃﻧﻪ ﻗﺎﻝ:
"ﲡﻴﺐ ﻭﲡﻮﺏ ،ﻗﺒﻴﻠﺔ" ﻭﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﺍﻟﺴﻴﺪ ﺍﻟﻨﺤﻮﻱ" :ﺃﻧﺎ ﺃﺫﻫﺐ ﺇﱃ ﺻﺤﺔ ﺍﻟﻮﺟﻬﲔ ،ﻣﻊ ﻛﻮﻥ ﺍﻟﺘﺎﺀ
ﻣﺰﻳﺪﺓ ،ﻣﻦ ﺟﺎﺏ ﲡﻮﺏ ﻭﲡﻴﺐ".
ﻭﺑﻨﻮ ﺻﻤﺎﺩﺡ ،ﺑﻴﻨﺖ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻔﺎﺋﻘﺔ ،ﻭﺍﻵﺩﺍﺏ ﺍﻟﺮﺍﺋﻘﺔ.
ﻳﺮﻭﻱ ﻋﻦ ﺃﺑﻴﻪ ﺃﰊ ﺍﻷﺣﻮﺹ ﻣﻌﻦ ،ﻋﻦ ﺃﺑﻴﻪ ﺃﰊ ﳛﲕ ﳏﻤﺪ ﺑﻦ ﺻﻤﺎﺩﺡ ﳐﺘﺼﺮ ﻏﺮﻳﺐ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻄﱪﻱ.
ﺣﺪﺛﲏ ﺑﻪ ﺍﻟﻔﻘﻴﻪ ﺍﶈﺪﺙ ﺍﻟﺼﺎﱀ ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﻴﺪ ﺍﻟﻪ ،ﻗﺎﻝ :ﺣﺪﺛﲏ ﺍﻟﻔﻘﻴﻪ ﺍﶈﺪﺙ ﺍﻹﻣﺎﻡ
ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺣﺴﲔ ﻳﻌﺮﻑ ﺑﺄﺣﺪ ﻋﺸﺮ -ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﺍﻟﻔﻘﻴﻪ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺃﺳﻮﺩ
ﺍﻟﻐﺴﺎﱐ ﻋﻦ ﺍﻟﺴﻠﻄﺎﻥ ﺃﰊ ﳛﲕ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺍﻷﺣﻮﺹ ﻣﻌﻦ ،ﻋﻦ ﺃﺑﻴﻪ ﺃﰊ ﳛﲕ ﳏﻤﺪ ﺑﻦ ﺻﻤﺎﺩﺡ ،ﳐﺘﺼﺮﻩ.
ﻭﻗﺎﻝ ﻣﻄﺮ ﺍﻟﻮﺭﺍﻕ ﰲ ﻗﻮﻟﻪ ﺟﻞ ﻭﻋﻼ" :ﻭ ﺇﻧﻪ ﻟﺬﻛﺮ ﻟﻚ ﻭﻟﻘﻮﻣﻚ" :ﻫﻮ ﺃﻥ ﺍﻟﺮﺟﻞ :ﺣﺪﺛﲏ ﺃﰊ ﻋﻦ ﺟﺪﻱ.
ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ" :ﺣﺪﺛﻮﺍ ﻋﻦ ﺍﻷﺷﺮﺍﻑ ،ﻓﺈﻢ ﻻ ﻳﺮﺿﻮﻥ ﺃﻥ ﻳﺪﻧﺴﻮﺍ ﺷﺮﻓﻬﻢ ﺑﺎﻟﻜﺬﺏ ﻭﻻ
ﺑﺎﳋﻴﺎﻧﺔ" .ﻭﺍﻷﺷﺮﺍﻑ ﰲ ﺍﻟﻠﻐﺔ ﺍﻷﻋﻴﺎﻥ ﻣﻦ ﺃﻱ ﺍﻟﻘﺒﺎﺋﻞ ﻛﺎﻧﻮﺍ.
ﻭﺃﻧﺸﺪﻧﺎ ﻏﲑ ﻭﺍﺣﺪ ﺑﺎﻟﺴﻨﺪ ﺍﳌﺬﻛﻮﺭ ﺁﻧﻔﺎ ﻋﻦ ﺍﻟﻔﻘﻴﻪ ﺃﰊ ﺇﺳﺤﺎﻕ ﺑﻦ ﺃﺳﻮﺩ ﻭﻏﲑﻩ ،ﻗﺎﻟﻮﺍ :ﺃﻧﺸﺪﻧﺎ ﺍﻟﺴﻠﻄﺎﻥ
ﺍﳌﻌﺘﺼﻢ ﻟﻨﻔﺴﻪ:
ﻳﺰﻳﺪ ﺍﺑﻦ ﺍﳌﻌﺘﻤﺪ ﻋﻠﻰ ﺍﷲ ﺑﻦ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﻋﺒﺎﺩ ،ﻭﻗﺪ ﻣﺮﺕ ﻋﻠﻴﻪ ﻫﻮﺍﺩﺝ ﻭﻗﺒﺎﺏ ،ﻓﻴﻬﺎ ﻟﻪ ﺃﺧﺪﺍﻥ ﻭﺃﺣﺒﺎﺏ؛
ﻭﺟﻬﻮﺍ ﻋﻠﻰ ﻭﺟﻪ ﺍﳍﺪﻳﺔ ﺇﱃ ﺑﺮ ﺍﻟﻌﺪﻭﺓ ،ﻭﻗﺪ ﻛﺎﻥ ﻳﻠﻢ ﻦ ﰲ ﺻﺒﺎﻩ ﺇﳌﺎﻡ ﻗﺮﻳﺶ ﺑﺪﺍﺭ ﺍﻟﻨﺪﻭﺓ؛ ﻓﻘﺎﻝ ﺍﺭﲡﺎﻻ،
ﻭﺃﻧﺸﺪ ﺳﺤﺮﺍﹰ ﺣﻼﻻ:
ﻓﺄﻭﻗﹶﺩﻭﺍ ﻨﺎﺭ ﺸﻭﻗِﻲ ﺃﻱ ﺇِﻴﻘﹶﺎﺩِ ﻤﺭﻭﺍ ﺒﻨﺎ ﺃﺼﻼﹰ ﻤﻥ ﻏﻴﺭ ﻤﻴﻌﺎﺩِ
ﻓﻴﻬﺎ ﻓﻔﺎﺯﻭﺍ ﺒﺈِﻴﺜﹶﺎﺭﻱ ﻭﺇﺤﻤﺎﺩﻱ ﻭﺃﺫﻜﺭﻭﻨِﻲ ﺃﻴﺎﹼﻤﺎﹰ ﻟﻬﻭﺕﹸ ﺒِﻬﻡ
ﻓﺭﺅﻴﺔﹸ ﺍﻟﻤﺎﺀ ﺘﹸﺫﻜﻲ ﻏﹸﻠﱠﺔ ﺍﻟﺼﺎﺩِﻱ ﻻ ﻏﹶﺭﻭ ﺃﻥ ﺯﺍﺩ ﻓﻲ ﻭﺠﺩﻱ ﻤﺭﻭﺭﻫﻡ
ﺻﺪﻯ ﻳﺼﺪﻱ ،ﻓﻬﻮ ﺻﺎﺩ ﻭﺻﻴﺪ ،ﺇﺫﺍ ﻋﻄﺶ .ﻭﺭﺟﻞ ﺻﺪﻳﺎﻥ :ﻋﻄﺸﺎﻥ .ﺍﻟﻐﻠﺔ ،ﻭﺍﻟﻠﻮﺍﺏ ،ﺑﻔﺘﺢ ﺍﻟﻼﻡ؛
ﻭﺍﻟﻠﻮﺡ ،ﺑﻀﻢ ﺍﻟﻼﻡ؛ ﻭﺍﳉﻮﺍﺩ ،ﺑﻀﻢ ﺍﳉﻴﻢ ﺑﻼ ﳘﺰ :ﻛﻞ ﺫﻟﻚ ﻣﻦ ﺃﲰﺎﺀ ﺍﻟﻌﻄﺶ .ﻭﻗﺪ ﲨﻌﻨﺎﻫﺎ ﰲ ﻏﲑ
ﻣﻮﺿﻊ.
ﺍﻟﺤﺎﺠﺏ ﺫﻭ ﺍﻟﺭﻴﺎﺴﺘﻴﻥ
ﺃﺑﻮ ﻣﺮﻭﺍﻥ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﺭﺯﻳﻦ ،ﻭﺭﺙ ﺍﳌﻠﻚ ﻛﺎﺑﺮﺍﹰ ﻋﻦ ﻛﺎﺑﺮ ،ﻣﻦ ﻣﻠﻮﻙ ﻣﻦ ﺃﺳﻼﻓﻪ ،ﺃﺭﺑﺎﺏ ﺃﺳﺮﺓ ﻭﻣﻨﺎﺑﺮ.
ﻭﺫﻭ ﺍﻟﺮﻳﺎﺳﺘﲔ ﺯﺍﺩ ﻋﻠﻴﻬﻢ ﺑﺄﺩﺏ ﺃﻰ ﻣﻦ ﺍﻟﺮﻭﺽ ﺍﻟﺮﻳﺾ ،ﻭﻣﻨﻈﻮﻡ ﺑﺪﻳﻊ ﻣﻦ ﺍﻟﻘﺮﻳﺾ .ﻓﻤﻦ ﺷﻌﺮﻩ ﻗﻮﻟﻪ
ﳜﺎﻃﺐ ﺫﺍ ﺍﻟﻮﺯﺍﺭﺗﲔ ﺃﺑﺎ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﻋﻤﺎﺭ ،ﻭﻛﺎﻥ ﺿﻴﻔﺎﹰ ﻋﻨﺪﻩ:
ﺇﺫﺍ ﻜﻨﺕ ﻓﻲ ﻭﺩﻱ ﻤﺴِﺭﺍ ﻭﻤﻌﻠِﻨﺎﹶ ﻀﻤﺎﹲﻥ ﻋﻠﻰ ﺍﻷﻴﺎﻡ ﺃﻥ ﺃﺒﻠﻎﹶ ﺍﻟﻤﻨﻰ
ﻭﺍﻟﻐﲎ :ﺿﺪ ﺍﻟﻔﻘﺮ ،ﻭﻣﻨﻪ ﻗﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ" :ﻟﻴﺲ ﺍﻟﻐﲎ ﻋﻦ ﻛﺜﺮﺓ ﺍﻟﻌﺮﺽ" :ﺑﻔﺘﺢ ﺍﻟﻌﲔ
ﻭﺍﻟﺮﺍﺀ ،ﻳﻌﲏ ﻛﺜﺮﺓ ﺍﳌﺎﻝ ﻭﺍﳌﺘﺎﻉ ،ﻭﲰﻰ ﻋﺮﺿﺎ ،ﻷﻧﻪ ﻋﺎﺭﺽ ﻳﻌﺮﺽ ﻭﻗﺘﺎﹰ ،ﰒ ﻳﺰﻭﻝ ﻭﻳﻔﲎ .ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺃﻳﻀﺎﹰ:
"ﺧﲑ ﺍﻟﺼﺪﻗﺔ ﻣﺎ ﻛﺎﻥ ﻋﻦ ﻇﻬﺮ ﻏﲏ" .ﻗﻴﻞ ﻣﻌﻨﺎﻩ :ﺍﻟﺼﺪﻗﺔ ﺑﺎﻟﻔﻀﻞ ﻋﻦ ﻗﻮﺕ ﻋﻴﺎﳍﻢ ﻭﺣﺎﺟﺘﻬﻢ .ﻭﻳﻘﻮﻳﻪ ﻗﻮﻝ
ﺍﷲ ﻋﺰ ﻭﺟﻞ" :ﻭ ﻳﺴﺄﻟﻮﻧﻚ ﻣﺎﺫﺍ ﻳﻨﻔﻘﻮﻥ ﻗﻞ ﺍﻟﻌﻔﻮ" .ﻗﻴﻞ :ﺍﻟﻔﻀﻞ ﻋﻦ ﺃﻫﻠﻚ.
ﻭﻗﻮﻟﻪ" :ﺗﻨﺎﺛﺮ ﻓﻴﻬﺎ ﺍﻟﻄﺒﻊ ﻭﺭﺩﺍﹰ ﻭﺳﻮﺳﻨﺎ" ﺑﻀﻢ ﺍﻟﺴﲔ ،ﻭﻫﻮ ﳊﻦ ،ﻭﻟﻴﺲ ﻟﻪ ﰲ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺯﻥ ،ﻭﺍﻟﺼﻮﺍﺏ:
ﻭﺍﻛﻦ ﻳﻔﻀﻠﻪ ﻋﻠﻰ ﺍﺑﻦ ﺍﻟﻌﺮﰊ ،ﻭﺍﺑﻦ ﻋﻴﺎﺽ ،ﻭﻏﲑﳘﺎ .ﻗﺮﺃﺕ ﻋﻠﻴﻪ ﻣﺪﺓ ﻣﺪﻳﺪﺓ ،ﻭﻟﺰﻣﺘﻪ ﺃﻋﻮﺍﻣﺎﹰ ﻋﺪﻳﺪﺓ،
ﻭﺳﺄﻟﺘﻪ ﺃﻥ ﳚﻴﺰ ﱄ ،ﻭﻷﺧﻲ ﺍﳊﺎﻓﻆ ﺃﰊ ﻋﻤﺮﻭ ﲨﻴﻊ ﻣﺎ ﺭﻭﺍﻩ ﻭﲨﻌﻪ ،ﻭﺗﻜﻠﻢ ﻓﻴﻪ ﻣﻦ ﺍﻟﻌﻠﻢ ﺃﻭ ﻭﺿﻌﻪ ،ﻓﺄﺟﺎﺑﲏ
ﺇﱃ ﺫﻟﻚ ،ﻭﻗﺎﻝ ﱄ :ﱂ ﺃﻓﻌﻠﻪ ﻷﺣﺪ ﻗﺒﻠﻚ ،ﳑﻦ ﺳﻠﻚ ﻫﺬﻩ ﺍﳌﺴﺎﻟﻚ ،ﻭﺇﳕﺎ ﺍﺷﺘﻐﻠﺖ ﻋﻦ ﻛﺜﺮﺓ ﺍﻟﺮﻭﺍﻳﺔ ﺑﺎﻟﺪﺭﺱ
ﻭﺍﻟﺪﺭﺍﻳﺔ.
ﻭﺳﺄﻟﺘﻪ ﻋﻦ ﻣﻮﻟﺪﻩ ،ﻓﻘﺎﻝ :ﻭﻟﺪﺕ ﰲ ﺷﻌﺒﺎﻥ ﺳﻨﺔ ﺍﺛﻨﱵ ﻋﺸﺮﺓ ﻭﲬﺴﻤﺎﺋﺔ ،ﻭﺗﻮﰲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺷﻬﻴﺪﺍﹰ ﻣﻦ
ﺩﺍﺀ ﺍﻟﺒﻄﻦ ﻟﻴﻠﺔ ﺍﳋﻤﻴﺲ ﺁﺧﺮ ﺍﻟﻠﻴﻞ .ﻭﺩﻓﻦ ﻇﻬﺮ ﻳﻮﻡ ﺍﳋﻤﺴﻲ ﺍﳋﺎﻣﺲ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﺷﻌﺒﺎﻥ ﺳﻨﺔ ﲦﺎﻥ
ﻭﺳﺒﻌﲔ ﻭﲬﺴﻤﺎﺋﺔ ،ﻭﻫﻮ ﻋﻠﻰ ﺃﺣﻜﺎﻣﻪ ﻭﺇﻋﺰﺍﺯﻩ ﻭﺇﻛﺮﺍﻣﻪ.
ﻓﻤﻦ ﺷﻌﺮ ﺍﻷﺩﻳﺐ ﺃﰊ ﺍﻟﻄﻴﺐ ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﲔ ﺑﺴﻨﺪﻧﺎ ﺍﳌﺘﻘﺪﻡ ﺇﻟﻴﻪ ،ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻨﺎ ﻭﻋﻠﻴﻪ ،ﻓﻤﻦ ﺫﻟﻜﻢ ﰲ
ﺍﻟﻨﺴﻴﺐ:
ﻭﻨﺎﺒﺕﹾ ﻟﻨﺎ ﺍﻟﻌﻴﻭﻥ ﻋﻥ ﺍﻟﺨﹶﻤﺭِ ﻤﺘﻰ ﻁﻠﹶﻌﺕ ﺘﻠﻙ ﺍﻷﻫﻠﱠﺔ ﻓﻲ ﺍﻟﺨﹸﻤﺭ
ﻭﻫﺫﻯ ﺍﻟﺜﻨﺎﻴﺎ ﺍﻟﺯﻫﺭ ﺘﹶﺴﻁﻭ ﻋﻠﻰ ﺍﻟﺩﺭ ﻭﻤﻥ ﻋﻠﱠﻡ ﺍﻷﻋﺠﺎﺯ ﺘﹶﺴﺘﻌﺠﺯ ﺍﻟﻨﹼﻘﺎ
ﻭﺃﻗﻤﺎﺭ ﺤﺴﻥ ﻓﻲ ﺍﻟﻬﻭﻯ ﻗﹶﻤﺭﺕﹾ ﺼﺒﺭﻱ ﺸﹸﻤﻭ ﺱ ﺃﺒﺕ ﺇﻻ ﺍﻟﺸﱢﻤﺎﺱ ﺴﺠﻴﻴ ﺔﹰ
ﻟﻴﺎﻟﻴﻨﹶﺎ ﺒﻴﻥ ﺍﻟﺭﺼﺎﻓِﺔ ﻭﺍﻟﺠﺴﺭ ﺘﺫﻜﹼﺭﺕﹸ ،ﻭﺍﻟﺘﹼﺫﻜﺎﺭ ﻤﻥ ﻤﺭ ﺍﻷﺴﻰ
ﻭﻻ ﺴِﻨﹶﺘﹶﻲ ﻤﻤﺎ ﺘﹸﺭﻭﻉ ﺒﺎﻟﻬﺠﺭ ﻟﻴﺎﻟﻲ ﻻ ﺩﻤﻌﻲ ﻴﺒﺩﺩ ﺒﺎﻟﱠﻨﺄْﻱ
ﻗﻮﻟﻪ ﰲ ﺍﻟﺒﻴﺖ ﺍﻷﻭﻝ" :ﺳﻠﻢ ﺇﺫ ﻣﺮ" ،ﰒ ﻗﻮﻟﻪ ﰲ ﺁﺧﺮ ﺍﻟﺒﻴﺎﺕ" :ﻓﻜﻴﻒ ﻟﻮ ﻣﺮ ﻭﻣﺎ ﺳﻠﻤﺎ" ﻣﻦ ﺍﻟﺼﻨﻒ ﺍﳌﺴﻤﻰ
ﰲ ﺻﻨﺎﻋﺔ ﺍﻟﺒﺪﻳﻊ ﺑﺎﻟﺘﺒﺪﻳﻞ .ﺇﻻ ﺃﻧﻪ ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ ﰲ ﺃﺑﻴﺎﺕ ،ﻭﻗﺪ ﲨﻊ ﺫﻟﻚ ﺑﻌﺾ ﺃﻫﻞ ﻣﺼﺮﻩ ،ﻣﻦ ﺷﻌﺮﺍﺀ
ﻋﺼﺮﻩ ،ﻓﻘﺎﻝ:
ﺃﺸﻜﹸﻭ ﺠﻭﻯ ﺍﻟﺤﺏ ﻭﺃﺒﻜﻲ ﺩﻤﺎ ﺃﺼﺒﺤﺕﹸ ﺼﺒﺎﹰ ﺩﻨِﻔﺎ ﻤﻐﺭﻤﺎ
ﻓﻜﻴﻑ ﻟﹶﻭ ﻤﺭ ﻭﻤﺎ ﺴ ﻠﱠﻤﺎ ﻫﺫﺍ ﻭﻗﺩ ﺴﻠﱠﻡ ﺇﺫﹾ ﻤﺭ ﺒﻲ
ﻭﻣﻦ ﺃﻓﺎﺿﻞ ﺷﻌﺮﺍﺀ ﺍﳌﻐﺮﺏ ﺍﳌﻌﺮﻭﻓﲔ ﺑﺎﻹﺟﺎﺩﺓ ،ﺍﳌﻮﺻﻮﻓﲔ ﺑﺎﻹﺣﺴﺎﻥ ﻭﺍﻹﻓﺎﺩﺓ:
ﺍﺷﻌﺮ ﻣﻦ ﺩﺏ ﲟﻴﻠﺔ ﻭﺩﺭﺝ ،ﻭﺩﺧﻞ ﺎ ﻭﺧﺮﺝ .ﻓﻤﻦ ﺭﻗﻴﻖ ﺷﻌﺮﻩ ﻗﻮﻟﻪ:
ﺩﻤﻊ ﻋﻴﻨِﻲ ﻗﺩ ﺠﺭﻯ ﻓﻴﻤﺎ ﺠﺭﻯ ﻗﻠﺕﹸ ﻟﻠﺤﺴﻨﺎﺀ ﻟﻤﺎ ﺃﺒﺼﺭﺕ
ﺃﻨﺎ ﻤﻥ ﻴﻬِﺩﻱ ﺇﻟﻴﻙ ﺍﻟﺨﹶ ﺒﺭﺍ ﻻ ﺘﹶﻅﻨﹼﻲ ﺍﻟﺩﻤﻊ ﻤﺎ ﻋﺎﻴﻨﹾﺘِﻪ
ﺭﻭﻨﻕﹲ ﻴﺴﺒﻲ ﺴﻨﺎﹶﻩ ﺍﻟﺒﺸﺭﺍ ﺠﺎﻝَ ﻓﻲ ﺨﺩﻴﻙ ﻤﻥ ﻤﺎﺀ ﺍﻟﺼﺒﻰ
ﻓﺈﺫﺍ ﺠﺎﺯ ﺍﻟﺘﹶﻨﺎﻫِﻲ ﻗﹶﻁﹶﺭﺍ ﺘﺄﺨﺫﹸ ﺍﻷﺠﻔﺎﻥ ﻤﻨﻪ ﺭِﻴﻬﺎ
ﻭﻣﻦ ﻗﻮﻟﻪ:
ﻜﻴﻑ ﻴﺴﺭﻱ ﻤ ﻊ ﺍﻟﺼﺤﺎﺡ ﺍﻟﺴﻘﹸﻴﻡِ ﺭﺤﻝَ ﺍﻟﺭﻜﹸﺏ ﻭﺍﻟﻤﺸﻭﻕﹸ ﻤﻘﻴﻡ
ﻭﻀﻠﻭﻋﻲ ﻜﻬﻑﹲ ﻟﻪ ﻭﺭﻗﻴﻡ ﻭﺒﺘﻠﻙ ﺍﻟﻘﺒﺎﺏِ ﺭِﻴﻡ ﺘﻭﻟﻰ
ﻓﻤﺘﻰ ﺃﻨﹾﺘﹶﺠﺘﻪ ﻭﻫﻲ ﻋﻘﻴﻡ ﺃﻤﻪ ﺍﹼﻟﺸﻤﺱ ﻭﻫﻭ ﺃﻋﺠﺏ ﺸﻲﺀ
ﻫﻜﹶﺫﺍ ﺍﻟﺩﻫﺭ ﻤﻘﻌِﺩ ﻭﻤﻘﻴﻡ ﺃﻗﻌﺩﺘﹾﻨﻲ ﺤﻭﺍﺩﺙﹸ ﺍﻟﺩﻫﺭ ﻋﻨﻪ
ﻓﻘﺎﻝ:
ﻟﹶﻌﺒﻥ ﺒﻠﺒﻲ ﺒﻴﻥ ﺘﻠﻙ ﺍﻟﻤﻼﻋﺏ ﺒﺩﻭﺭ ﻭﺠﻭﻩٍ ﻓﻲ ﻟﻴﺎﻟﻲ ﺫﻭﺍﺌﺏ
ﻁﹶﻠﹶﻌﻥ ﺸﻤﻭﺴﺎﹰ ﺘﺤﺕ ﻏﹸﺭِ ﺍﻟﺴﺤﺎﺌﺏ ﺘﹶﺒﺭﻗﹶﻌﻥ ﻤﻥ ﺨﹶﻭﻑِ ﺍﻟﻌﻴﻭﻥ ﻭﺇﻨﹼﻤﺎ
ﻤﻥ ﺍﻟﻠﺤﻅ ﺘﺭﻤﻲ ﻋﻥ ﻗِﺴﻲِ ﺍﻟﺤﻭﺍﺠﺏ ﻭﻓﻭﻗﹾﻥ ﻤﻥ ﺘﺤﺕ ﺃﺴﻬﻤﺎ
ﻭﻣﻦ ﺍﳌﻮﺻﻮﻓﲔ ﲜﺰﺍﻟﺔ ﺍﻷﻟﻔﺎﻅ ﻭﺭﻗﺔ ﺍﳌﻌﺎﱐ:
ﻓﻤﻦ ﻗﻮﻟﻪ:
ﻓﺒﺕﱡ ﺨﺎﺌﻑﹶ ﻫﺠﺭ ﻤﻨﻙ ﻗﺩ ﺤﺩﺜ ﺎﹶ ﻨﹸﺒﺌْﺕﹸ ﺃﻨﹼﻙ ﻤﻭﻝٍ ﻻ ﺘﻜﹼ ﻠﹸﻤﻨﻲ
ﻫِﺫﻯ ﻤﻘﺎﻟﺔﹸ ﻤﻥ ﺒﺎﻟﺤ ﻕﹼ ﻗﺩ ﺒﻌِﺜﹶﺎ ﻭﻤﺎ ﻴﻔﻲ ﺍﻟﻨﱠﺫﺭ ﻤﻥ ﺁﻟﻲ ﺒﻤﻌﺼﻴ ﺔٍ
ﻟﻪ ﻣﻦ ﻗﺼﻴﺪﺓ ﳝﺪﺡ ﺎ ﺑﻌﺾ ﺍﳌﻐﺮﺏ ،ﻭﻛﺄﳕﺎ ﻋﲏ ﲟﻌﺎﻧﻴﻬﺎ ﻣﻮﻻﻧﺎ ﺍﻟﺴﻠﻄﺎﻥ ﺍﳌﻠﻚ ﺍﻟﻜﺎﻣﻞ ،ﻭﺃﺷﺎﺭ ﺑﺄﻧﺎﻣﻞ
ﺑﺪﻳﻊ ﺃﻟﻔﺎﻇﻬﺎ ﺇﻟﻴﻪ ،ﻻ ﺑﺮﺣﺖ ﳏﺎﺳﻦ ﺍﶈﺎﻣﺪ ﻣﺼﺮﻭﻓﺔ ﻟﻪ ،ﻭﻣﻮﻗﻮﻓﺔ ﻋﻠﻴﻪ:
ﻋﻭﺍﺒﺱ ﺘﹶﻁﻔﹸﻭ ﻓﻲ ﺍﻟﻌﺠﺎﺝ ﻭﺘﹶﺭﺴ ﺏ ﻭﻗﺎﺩ ﺍﻟﺠﻴﺎﺩ ﺍﻷﻋﻭﺠﻴﺎﺕِ ﺩﻭﻨﹶﻬﺎ
ﺃﻀﺎﺀ ﻟﻬﺎ ﻟﻴﻝُ ﺍﻟﺤﺩﻴﺩِ ﺍﻟﻤﺫﻭﺏ ﻋﺴﺎﻜﹸﺭ ﻤﺜﻝ ﺍﻟ ﻁﱠﺭﻑ ﺇﻥ ﺨِﻔﹾﻥ ﻀِﻠﱠﺔ
ﻭﻴﺠﺭﻱ ﻨﺩﺍﻩ ﻓﻲ ﺍﻷُﺠﺎﺝ ﻓﻴﻌﺫﹸﺏ ﻴﻤﺭ ﻨﹸﻬﺎﻩ ﺒﺎﻟﺸﱡﻜﻭﻙِ ﻓﺘﻨﺠﻠﻲ
ﻭﻛﺄﳕﺎ ﻋﻨﺎﻩ ﺃﻳﻀﺎﹰ ﻫﺬﺍ ﺍﻟﺸﺎﻋﺮ ﺑﻘﻮﻟﻪ:
ﻓﻲ ﻭﺴﻌﻪ ﻓﻌﻠﻰ ﻨﺩﺍﻩ ﻴﺤﻴﻝ ﻤﻠﻙ ﺇﺫﺍ ﻁﹸﻠِﺏ ﺍﻟﻐﹶﻤﺎﻡ ﺒِﻔﹶﻭﻕ ﻤﺎ
ﻭﻟﻬﺎ ﺒﺴﺎﺤﺔ ﻤﺠﺘﺩﻴﺔ ﺤﻠﻭﻝ ﺯﺠﺭﺕ ﻤﻭﺍﻫﺒﻪ ﺍﻟﻤﺴﺎﻏﺏ ﺃﻥ ﺘﹸﺭﻯ
ﻭﻣﻦ ﺷﻌﺮﺍﺀ:
ﺼﻘﻠﻴﺔ
ﺷﺎﻋﺮ ﺟﻴﺪ ﺍﻟﺴﺒﻚ ،ﻣﻠﻴﺢ ﺍﻻﺳﺘﻌﺎﺭﺓ ،ﺣﺴﻦ ﺍﻷﺧﺬ ،ﻟﻄﻴﻒ ﺍﻟﺘﻨﺎﻭﻝ ،ﺭﻗﻴﻖ ﺣﻮﺍﺷﻲ ﺍﳌﻌﺎﱐ ،ﻋﺬﺏ ﺍﻟﻠﻔﻆ.
ﺩﺧﻞ ﺍﻷﻧﺪﻟﺲ ﻭﺍﻓﺪﺍﹰ ﻋﻠﻰ ﺍﳌﻌﺘﻤﺪ ﻋﻠﻰ ﺍﷲ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﳏﻤﺪ ﺑﻦ ﻋﺒﺎﺩ ﺑﺈﺷﺒﻴﻠﻴﺔ ﻓﻤﺪﺣﻪ ﺑﺄﺷﻌﺎﺭﻩ ﺍﻟﺒﺪﻳﻌﺔ،
ﻭﻋﱪ ﻋﻦ ﺍﻷﺩﺏ ﺑﺄﻧﻔﺎﺳﻪ ﺍﻟﻨﻔﻴﺴﺔ ﺍﻟﺮﻓﻴﻌﺔ .ﻓﻤﺎ ﳚﺮﻱ ﻣﻦ ﻗﻮﻟﻪ ﺭﻗﺔ ﻣﻊ ﺍﳌﺎﺀ ،ﻭﻳﻜﺎﺩ ﳝﺘﺰﺝ ﺑﺎﳍﻮﺍﺀ ،ﻭﻳﺄﺧﺬ
ﲟﺠﺎﻣﻊ ﺍﻷﻫﻮﺍﺀ ،ﻗﻮﻟﻪ ﻣﻦ ﻗﺼﻴﺪﺓ:
ﻭﻗﺩ ﻨﹶﻌﻲ ﺍﻟﻠﻴﻝَ ﺒﺸﻴﺭ ﺍﻟﺼﺒﺎﺡ ﻗﹸﻡ ﻫﺎﻟﻜﻬﺎ ﻤﻥ ﻜ ﻑﹼ ﺫﺍﺕِ ﺍﻟﻭﺸﺎﺡ
ﻭﻛﺎﻥ ﺭﺟﻼ ﺗﻠﻌﺎﺑﻪ ،ﻛﺜﲑ ﺍﻟﺪﻋﺎﺑﺔ ،ﻏﲑ ﺃﻧﻪ ﱂ ﻳﺬﻣﻪ ﺃﺣﺪ ﺑﺬﻟﻚ ﻭﻻ ﻋﺎﺑﺔ ،ﻛﺘﺐ ﺇﱃ ﺑﻌﺾ ﺍﻟﺮﺅﺳﺎﺀ:
ﻓﺎﺒﻌﺙ ﺇﻟﻰ ﺒﺸﹸﻘﱠ ﺔﹾ ﺇﻨﹼﻲ ﻟﻘﻴﺕﹸ ﻤﺸﻘﱠﻪ
ﻭﻤﺜﻝ ﺩِﻴﻨﹶﻲِ ﺭِﻗﱠﺔ ﻜﻤﺜﻝ ﻭﺠﻬِﻙ ﺤﺴﻨﺎ
ﻓﻘﻞ ﻟﻪ ﺍﻟﺮﺋﻴﺲ :ﺃﻣﺎ ﻣﺜﻞ ﺩﻳﻨﻚ ﺭﻗﺔ ،ﻓﻼ ﻳﻮﺟﺪ ﺇﻻ ﺑﻮﺯﻥ ﺃﻣﺜﺎﻝ ﺭﻣﺎﻝ ﺍﻟﺮﻗﺔ؛ ﰒ ﺍﺳﺘﺤﺴﻦ ﰲ ﻫﺬﻩ ﺍﳌﺪﺍﻋﺒﺔ
ﺃﺩﺑﻪ ،ﻓﻘﻀﻰ ﺃﺭﺑﻪ.
ﻓﻤﻦ ﻗﻮﻟﻪ ﳝﺪﺡ ﺍﻟﺴﻠﻄﺎﻥ ﺃﺏ ﳛﲕ ﲤﻴﻢ ﺑﻦ ﺍﳌﻐﺮ:
ﻤﻥ ﺍﻟﺨﺒﺭِ ﺍﻟﻤﺄﺜﻭﺭ ﻤﻨ ﺫﹸ ﻗﺩﻴﻡِ ﺃﺼﺢ ﻭﺃﻗﹾﻭﻯ ﻤﺎ ﺭﻭﻴﻨﹶﺎﻩ ﻓﻲ ﺍﻟﻨﱠﺩﻯ
ﻋﻥ ﺍﻟﺒﺤﺭ ﻋﻥ ﺠﻭﺩِ ﺍﻷﻤﻴﺭ ﺘﻤِﻴﻡ ﺃﺤﺎﺩﻴﺙﹸ ﺘﹸﻤﻠﻴﻬﺎ ﺍﻟﺴﻴﻭﻝُ ﻋﻥ ﺍﻟﺤﻴﺎ
ﻭﻟﻪ ﺃﻳﻀﺎﹰ:
ﻷﻭﺭﻗﹶﺕ ﻋﻨﺩﻩ ﺴﻤﺭ ﺍﻟﻘﹶﻨﹶﺎ ﺍﻟﺫﱡﺒ ﻝِ ﻟﻭ ﺃﻭﺭﻗﺕﹾ ﻤﻥ ﺩﻡ ﺍﻷﺒﻁﺎﻝ ﺴﻤﺭ ﻗﻨ ﺎﹰ
ﻟﻡ ﺘﻔﹾﺭِﻕ ﺍﻟﻌﻴﻥ ﺒﻴﻥ ﺍﻟﺴﻬﻝ ﻭﺍﻟﺠﺒ ﻝِ ﺇﺫﺍ ﺘﻭﺠﻪ ﻓﻲ ﺃﻭﻟﻰ ﻜﺘﺎﺌﺒﻪ
ﻭﻛﺎﻥ ﺍﳌﻌﺰ ﻣﻠﻚ ﺻﻨﻬﺎﺟﻪ ،ﱂ ﻳﻘﺼﺪﻩ ﺫﻭ ﺣﺎﺟﺔ ﺇﻻ ﻭﻗﻀﻰ ﺣﺎﺟﻪ ،ﻭﻋﺠﻞ ﺑﺬﻟﻚ ﺳﺮﻭﺭﻩ ﻭﺍﺑﺘﻬﺎﺟﻪ .ﻭﺇﳕﺎ
ﺧﻠﻊ ﺍﳌﺴﺘﻨﺼﺮ ﻭﺃﺯﺍﻝ ﻋﻨﻪ ﺍﳋﻼﻓﺔ ،ﻭﺃﻇﻬﺮ ﻣﻌﺎﻧﺪﺗﻪ ﻭﺧﻼﻓﻪ ،ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﻳﻈﻬﺮ ﻟﻪ ﻭﻷﺑﻴﻪ ﺍﻟﻈﺎﻫﺮ ﺍﻟﻄﺎﻋﺔ،
ﻭﻳﺒﺬﻝ ﳍﻢ ﺍﻻﺳﺘﻄﺎﻋﺔ ،ﺃﻥ ﺍﳉﺮﺟﺎﺋﻲ ﺍﻟﻮﺯﻳﺮ ،ﺃﺳﺎﺀ ﻣﻌﻪ ﺍﻟﺘﺪﺑﲑ .ﻭﺃﺣﻔﻈﻪ ﺑﺄﺷﻴﺎﺀ ﺑﻠﻐﺘﻪ ﻋﻨﻪ ،ﻭﻋﻘﺎﺭﺏ ﻣﻜﺎﻳﺪ
ﺩﺑﺖ ﺇﻟﻴﻪ ﻣﻦ ﻣﺼﺮ ﻣﻨﻪ .ﻭﻗﺎﻝ ﻣﻦ ﻟﻪ ﺍﻹﺟﺎﺩﺓ ﻭﺍﻹﺣﺴﺎﻥ:
ﻭﻻ ﺒﺭﺀ ﻟﻤﺎ ﺠﺭﺡ ﺍﻟ ﻠﹼﺴﺎﻥ ﺠِﺭﺍﺡ ﺍﻟﺴﻴﻑ ﺘﹸﺅﻟﹸﻡِ ﺜﻡ ﺘﹶﺒﺭﺍ
ﻭﺇﻻ ﻓﻤﻠﻚ ﺻﻨﻬﺎﺟﺔ ﻗﺪﱘ ،ﻭﺷﺮﻓﻬﻢ ﺻﻤﻴﻢ ،ﻭﺫﻟﻚ ﺃﻥ ﺇﻓﺮﻳﻘﻴﺲ ﺑﻦ ﺃﺑﺮﻫﺔ ﺫﻱ ﺍﳌﻨﺎﺭ ﺑﻦ ﺍﳊﺮﺙ ﺍﻟﺮﺍﺋﺶ ﺑﻦ
ﺷﺪﺍﺩ -ﻭﻳﻘﺎﻝ :ﺷﺪﺩ ﺑﻦ ﺍﳌﻠﻄﺎﻁ -ﺍﺑﻦ ﻋﻤﺮﻭ ﺫﻱ ﺃﺑﲔ ﺑﻦ ﺫﻱ ﻳﻘﺪﻡ ﺑﻦ ﺍﻟﺼﻮﺍﺭ ﺑﻦ ﻋﺒﺪ ﴰﺲ ﺑﻦ ﻭﺍﺋﻞ ﺑﻦ
ﺍﻟﻐﻮﺙ ﺑﻦ ﺣﻴﺪﺍﻥ ﺍﺑﻦ ﻗﻄﻦ ﺑﻦ ﻋﺮﻳﺐ ﺑﻦ ﺯﻫﲑ ﺑﻦ ﺍﻟﻐﻮﺙ ﺑﻦ ﺃﳝﻦ ﺑﻦ ﺍﳍﻤﺴﻴﻊ ﺑﻦ ﲪﲑ ،ﺧﺮﺝ ﻏﺎﺯﻳﺎ ﳓﻮ
ﺍﳌﻐﺮﺏ ﰲ ﺃﺭﺽ ﺍﻟﱪﺑﺮ ،ﺣﱴ ﺍﻧﺘﻬﻰ ﺇﱃ ﻃﻨﺠﺔ ،ﻭﻧﻘﻞ ﺍﻟﱪﺑﺮ ﻣﻦ ﺃﺭﺽ ﻓﻠﺴﻄﲔ ﻭﻣﺼﺮ ﻭﺍﻟﺴﺎﺣﻞ ﺇﱃ
ﻗﺎﻝ :ﻓﺎﺷﺘﺪ ﻃﺮﺏ ﲤﻴﻢ ،ﻭﺃﻓﺮﻁ ﺟﺪﺍ ﰒ ﻗﺎﻝ ﳍﺎ :ﲤﲎ ﻣﺎ ﺷﺌﺖ ﻓﻠﻚ ﻣﻨﺎﻙ .ﻓﻘﺎﻟﺖ :ﺃﲤﲎ ﻋﺎﻓﻴﺔ ﺍﻷﻣﲑ
ﻭﺳﻌﺎﺩﺗﻪ .ﻓﻘﺎﻝ :ﻭﺍﷲ ﻻ ﺑﺪ ﻟﻚ ﺃﻥ ﺗﺘﻤﲎ .ﻓﻘﺎﻟﺖ :ﻋﻠﻰ ﺍﻟﻮﻓﺎﺀ ﺃﻳﻬﺎ ﺍﻷﻣﲑ ﲟﺎ ﺃﲤﲎ؟ ﻓﻘﺎﻝ :ﻧﻌﻢ .ﻓﻘﺎﻝ :ﺃﲤﲎ
ﺃﻥ ﺃﻏﲏ ﺬﻩ ﺍﻟﻨﻮﺑﺔ ﺑﺒﻐﺪﺍﺩ .ﻗﺎﻝ :ﻓﺎﻧﺘﻘﻊ ﻟﻮﻥ ﲤﻴﻢ ﻭﺗﻐﲑ ﻭﺟﻬﻪ ،ﻭﺗﻜﺪﺭ ﺍﻠﺲ ،ﻗﺎﻡ ﻭﻗﻤﻨﺎ .ﻗﺎﻝ ﺍﺑﻦ
ﺍﻷﺷﻜﺮﻱ :ﻓﻠﺤﻘﲏ ﺑﻌﺾ ﺧﺪﻣﻪ ﻭﻗﺎﻝ ﱄ :ﺍﺭﺟﻊ ،ﻓﺎﻷﻣﲑ ﻳﺪﻋﻮﻙ .ﺃ ﺭﺃﻳﺖ ﻣﺎ ﺍﻣﺘﺤﻨﺎ ﺑﻪ؟ ﻓﻘﻠﺖ :ﻧﻌﻢ ﺃﻳﻬﺎ
ﺍﻷﻣﲑ .ﻓﻘﺎﻝ :ﻻ ﺑﺪ ﻣﻦ ﺍﻟﻮﻓﺎﺀ ﳍﺎ ،ﻭﻣﺎ ﺃﺛﻖ ﰲ ﻫﺬﺍ ﺑﻐﲑﻙ ،ﻓﺘﺄﻫﺐ ﻟﺘﺤﻤﻠﻬﺎ ﺇﱃ ﺑﻐﺪﺍﺩ ،ﻓﺈﺫﺍ ﻏﻨﺖ ﻫﻨﺎﻙ،
ﻓﺎﺻﺮﻓﻬﺎ .ﻓﻘﻠﺖ :ﲰﻌﺎ ﻭﻃﺎﻋﺔ .ﰒ ﻗﻤﺖ ﻭﺗﺄﻫﺒﺖ ،ﻭﺃﻣﺮﻫﺎ ﺑﺎﻟﺘﺄﻫﺐ ،ﻭﺃﺻﺤﺒﻬﺎ ﺟﺎﺭﻳﺔ ﻟﻪ ﺳﻮﺩﺍﺀ ﺗﻌﺎﺩﳍﺎ
ﻭﲣﺪﻣﻬﺎ ،ﻭﺃﻣﺮ ﺑﻨﺎﻗﺔ ﻭﲜﻤﻞ "ﻋﻠﻴﻪ ﻫﻮﺩﺝ" ﻓﺄﺩﺧﻠﺖ ﻓﻴﻪ ،ﻭﺟﻌﻠﻬﺎ ﻣﻌﻲ ،ﻭﺻﺮﺕ ﺇﱃ ﻣﻜﺔ ﻣﻊ ﺍﻟﻘﺎﻓﻠﺔ،
ﻓﻘﻀﻴﻨﺎ ﺣﺠﻨﺎ ،ﰒ ﺩﺧﻠﻨﺎ ﰲ ﻗﺎﻓﻠﺔ ﺍﻟﻌﺮﺍﻕ ﻭﺳﺮﻧﺎ .ﻓﻠﻤﺎ ﻭﺭﺩﻧﺎ ﺍﻟﻘﺎﺩﺳﻴﺔ ،ﺃﺗﺘﲏ ﺍﻟﺴﻮﺩﺍﺀ ﻋﻨﻬﺎ ﻓﻘﺎﻟﺖ :ﺗﻘﻮﻝ
ﻟﻚ ﺳﻴﺪﰐ :ﺃﻳﻦ ﳓﻦ؟ ﻓﻘﻠﺖ ﳍﺎ :ﳓﻦ ﻧﺰﻭﻝ ﺑﺎﻟﻘﺎﺩﺳﻴﺔ .ﻓﺎﻧﺼﺮﻓﺖ ﺇﻟﻴﻬﺎ ﻭﺃﺧﱪﺎ ،ﻓﻠﻢ ﺃﻧﺴﺐ ﺃﻥ ﲰﻌﺖ
ﺻﻮﺎ ﻭﻗﺪ ﺍﺭﺗﻔﻊ ﺑﺎﻟﻐﻨﺎﺀ:
ﻟﻤﺎ ﻭﺭﺩﻨﺎ ﺍﻟﻘﺎﺩﺴﻴﺔ ﺤﻴﺙﹸ ﻤﺠﺘﻤﻊ ﺍﻟﺭﻓﺎ ﻕﹾ
ﺯِ ﻨﺴﻴﻡ ﺃﻨﻔﺎﺱِ ﺍﻟﻌﺭﺍﻕ ﻭﺸِﻤﻤﺕﹸ ﻤﻥ ﺃﺭﺽ ﺍﻟﺤﺠﺎ
ﺃﻴﻘﹶﻨﹾﺕﹸ ﻟﻲ ﻭﻟﻤﻥ ﺃﺤﺏ ﺒﺠﻤﻊ ﺸﻤﻝٍ ﻭﺍﺘﹼﻔﺎﻕ
ﺀ ﻜﻤﺎ ﺒﻜﻴﺕﹸ ﻤﻥ ﺍﻟﻔِﺭﺍﻕ ﻭﻀﺤﻜﺕﹸ ﻤﻥ ﻓﺭﺡِ ﺍﻟﻠﹼﻘﺎ
ﻓﺘﺼﺎﻳﺢ ﺍﻟﻨﺎﺱ ﻣﻦ ﺃﻗﻄﺎﺭ ﺍﻟﻘﺎﻓﻠﺔ :ﺃﻋﻴﺪﻱ ﺑﺎﷲ! ﺃﻋﻴﺪﻱ ﺑﺎﷲ! ﻗﺎﻝ :ﻓﻤﺎ ﲰﻊ ﳍﺎ ﻛﻠﻤﺔ .ﰒ ﻧﺰﻟﻨﺎ ﺍﻟﻴﺎﺳﺮﻳﺔ،
ﻭﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺑﻐﺪﺍﺩ ﳓﻮ ﲬﺴﺔ ﺃﻣﻴﺎﻝ ﰲ ﺑﺴﺎﺗﲔ ﻣﺘﺼﻠﺔ ﻳﱰﻝ ﺍﻟﻨﺎﺱ ﺎ ،ﻓﻴﺒﻴﺘﻮﻥ ﻟﻴﻠﺘﻬﻢ ﰒ ﻳﺒﻜﺮﻭﻥ ﻟﺪﺧﻮﻝ
ﺑﻐﺪﺍﺩ ﻓﻠﻤﺎ ﻛﺎﻥ ﻗﺮﺏ ﺍﻟﺼﺒﺎﺡ ،ﺇﺫﺍ ﺑﺎﻟﺴﻮﺩﺍﺀ ﻗﺪ ﺃﺗﺘﲏ ﻣﺬﻋﻮﺭﺓ ،ﻓﻘﻠﺖ :ﻣﺎﻟﻚ؟ ﻓﻘﺎﻟﺖ :ﺇﻥ ﺳﻴﺪﰐ ﻟﻴﺴﺖ
ﲝﺎﺿﺮﺓ .ﻓﻘﻠﺖ :ﻭﻳﻠﻚ! ﻭﺃﻳﻦ ﻫﻲ؟ ﻗﺎﻟﺖ :ﻭﺍﷲ ﻣﺎ ﺃﺩﺭﻱ! ﻗﺎﻝ :ﻓﻠﻢ ﺃﺣﺲ ﳍﺎ ﺃﺛﺮﺍﹰ ﺑﻌﺪ .ﻭﺩﺧﻠﺖ ﺑﻐﺪﺍﺩ،
ﻭﻗﻀﻴﺖ ﺣﻮﺍﺋﺠﻲ ﺎ ،ﻭﺍﻧﺼﺮﻓﺖ ﺇﱄ ﲤﻴﻢ ﻓﺄﺧﱪﺗﻪ ﺧﱪﻫﺎ .ﻓﻌﻈﻢ ﺫﻟﻚ ﻋﻠﻴﻪ ،ﻭﺍﻏﺘﻢ ﻟﻪ ﻏﻤﺎ ﺷﺪﻳﺪﺍ ،ﰒ ﻣﺎ
ﺯﺍﻝ ﺑﻌﺪ ﺫﻟﻚ ﺫﺍﻛﺮﺍﹰ ﳍﺎ ،ﻭﺍﲨﺎﹰ ﻋﻠﻴﻬﺎ.
ﻗﺎﻝ ﺫﻭ ﺍﻟﻨﺴﺒﲔ ،ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ .ﻭﻗﺪ ﺫﻛﺮ ﻫﺬﻩ ﺍﳊﻜﺎﻳﺔ ﺍﻟﺸﻴﺦ ﺍﳉﻠﻴﻞ ﺍﻹﻣﺎﻡ ﺍﻟﻌﺎﱂ ﺃﺑﻮ ﻋﺒﺪ ﷲ ﳏﻤﺪ ﺑﻦ ﺃﰊ
ﻧﺼﺮ ﺍﳊﻤﻴﺪﻱ ﰲ ﺟﺬﻭﺓ ﺍﳌﻘﺘﺒﺲ ﰲ ﺗﺎﺭﻳﺦ ﺍﻷﻧﺪﻟﺲ ﻗﺎﻝ :ﺣﺪﺛﲏ ﺃﺑﻮ ﳏﻤﺪ ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﺣﺰﻡ
ﻣﻦ ﻭﻟﺪ ﺟﺬﺍﻡ ﺑﻦ ﻋﺪﻱ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﻣﺮﺓ ﺑﻦ ﺃﺩﺩ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﻳﺸﺠﺐ ﺍﺑﻦ ﻋﺮﻳﺐ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﻛﻬﻼﻥ ﺑﻦ
ﺳﺒﺄ ﺑﻦ ﻳﺸﺠﺐ ﺑﻦ ﻳﻌﺮﺏ ﺑﻦ ﻗﺤﻄﺎﻥ .ﻛﺬﺍ ﻧﺴﺒﻪ ﺃﺑﻮ ﺍﳌﻨﺬﺭ ﻫﺸﺎﻡ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﻟﺴﺎﺋﺐ ﺍﻟﻜﻠﱯ.
ﻭﻻﺑﻦ ﺷﺮﻑ ﻣﺼﻨﻔﺎﺕ ﻋﺪﻳﺪﺓ ،ﻭﺃﻭﺿﺎﻉ ﻣﻔﻴﺪﺓ ،ﻣﻨﻬﺎ :ﺃﺑﻜﺎﺭ ﺍﻷﻓﻜﺎﺭ ،ﰲ ﺳﻔﺮﻳﻦ ،ﺍﺧﺘﺮﺍﻉ ﻛﻠﻪ ﰲ ﺍﳊﻜﻢ
ﻭﺍﻷﻣﺜﺎﻝ؛ ﻭﺍﻟﻨﻈﻢ ﻭﺍﻟﻨﺜﺮ؛ ﻭﻛﺘﺎﺑﻪ ﺍﳌﺴﻤﻰ ﺑﺄﻋﻼﻡ ﺍﻟﻜﻼﻡ ،ﳐﺘﺮﻉ ﺃﻳﻀﺎﹰ .ﻭﻛﺘﺎﺑﻪ ﺍﳌﺴﻤﻰ ﺑﻠﻤﺢ ﺍﳌﻠﺢ؛ ﺇﱃ ﻏﲑ
ﺫﻟﻚ.
ﺣﺪﺛﲏ ﺎ ﲨﺎﻋﺔ ﻻ ﺃﺣﺼﻴﻬﻢ ﻛﺜﺮﺓ ،ﻣﻨﻬﻢ :ﺍﻟﻮﺯﻳﺮ ﺍﻟﻔﻘﻴﻪ ﺍﳌﻘﺮﻱ ﺍﶈﺪﺙ ﺍﻟﺸﺎﻋﺮ ﺍﻟﻠﻐﻮﻱ ﺍﻟﻨﺤﻮﻱ ،ﺍﳌﻬﻨﺪﺱ
ﺍﻟﻄﺒﻴﺐ ،ﻭﺍﺣﺪ ﻋﺼﺮﻩ ،ﻭﻓﺮﻳﺪ ﺩﻫﺮﻩ ،ﺃﺑﻮ ﺑﻜﺮ ﳏﻢ
ﺍﺑﻦ ﺍﻟﻄﻔﻴﻞ ﺍﻟﻘﻴﺴﻲ ،ﻋﻦ ﻭﻟﺪﻩ ﺍﻟﻌﺎﱂ ﺍﻟﺮﺑﺎﱐ ﺭﻭﺿﺔ ﺍﻟﻌﻠﻢ ﺍﻷﻧﻒ ﺃﰊ ﺍﻟﻔﻀﻞ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺷﺮﻑ،
ﺻﺎﺣﺐ ﺍﻷﻭﺿﺎﻉ ﰲ ﲨﻴﻊ ﺍﻷﻧﻮﺍﻉ؛ ﻭﻣﻨﻬﺎ :ﻛﺘﺎﺏ ﺍﻟﺰﻣﺎﻥ .ﻋﺎﺭﺽ ﺑﻪ "ﻛﺘﺎﺏ ﻛﻠﻴﻠﺔ ﻭﺩﻣﻨﺔ"؛ ﻭﻛﺘﺎﺑﻪ ﻋﻘﻴﻞ
ﻭﻋﻠﻴﻢ"؛ ﻭﻛﺘﺎﺑﻪ ﰲ ﺍﻟﻨﺤﻮ ،ﻋﻠﻰ ﻃﺮﻳﻖ "ﺍﻟﱪﻫﺎﻥ"؛ ﻭﻛﺘﺎﺑﻪ ﰲ ﺍﻟﻌﺮﻭﺽ ،ﻛﺸﻒ ﺑﻊ ﻋﻦ ﺩﻗﺎﺋﻖ ﱂ ﻳﺴﺒﻖ ﺇﻟﻴﻬﺎ
ﺍﻟﻌﺮﻭﺿﻴﻮﻥ .ﻭﻣﻦ ﺍﻟﻨﻮﺍﺩﺭ ﺟﺪﺍ ﺟﺪﻭﻝ ﺟﻌﻠﻪ ﺻﻔﺤﺔ ﻭﺍﺣﺪﺓ ،ﻛﺄﻧﻪ ﺻﻔﺤﺔ ﻣﻦ ﺍﻟﺰﻳﺞ ،ﻳﺘﻀﻤﻦ ﺍﺳﺘﺨﺮﺍﺝ ﻣﺎ
ﺳﺌﻞ ﻋﻨﻪ ﻣﻦ ﺃﺑﻴﺎﺕ ﺍﻷﻋﺎﺭﻳﺾ ﻛﻠﻬﺎ ،ﺳﻬﻠﺔ ﻛﺎﻧﺖ ﺃﻭ ﺻﻌﺒﺔ ﻭﻣﻨﻬﺎ :ﺭﺳﺎﻟﺘﻪ ﰲ ﺍﻟﻠﻌﺐ ﺑﺎﻟﻠﻌﺒﺔ ﺍﻟﱵ ﺗﺴﻤﻰ
"ﻓﺮﻳﺴﻴﺎ" ﺃﻱ ﻣﻠﻜﺔ ﺍﻟﻠﻌﺐ ،ﻳﻠﻌﺐ ﺎ ﻛﻤﺎ ﻳﻠﻌﺐ ﺑﺎﻟﺸﻄﺮﻧﺞ ،ﻭﻫﻲ ﻣﻦ ﻏﺮﺍﺋﺐ ﺍﻟﺪﻫﺮ؛ ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ
ﻋﻠﻤﻪ ﺍﳌﺸﻬﻮﺭ ،ﻋﻨﺪ ﺍﳋﺎﺻﺔ ﻭﺍﳉﻤﻬﻮﺭ.
ﺍﻟﻤﺭﻭﺍﻨﻲ ﺍﻟﻁﻠﻴﻕ
ﺷﺎﻋﺮ ﺭﺍﺋﻖ ﺍﻷﻟﻔﺎﻅ ،ﺭﻗﻴﻖ ﺍﳌﻌﺎﱐ ،ﳚﺎﺭﻱ ﻭﻳﺒﺎﺭﻱ ﰲ ﺍﳋﻤﺮﻳﺎﺕ ﺍﳊﺴﻦ ﺑﻦ ﻫﺎﻧﺊ .ﻓﻤﻦ ﲬﺮﻳﺎﺕ ﺍﻟﱵ ﻳﻐﲏ
ﺎ ﻗﻮﻟﻪ ﻣﻦ ﺃﺑﻴﺎﺕ:
ﺜﻭﺏ ﻨﹸﻭﺭٍ ﻤﻥ ﺴﻨﹶﺎﻫﺎ ﻴﻘﹶﻘﹶﺎ ﺭﺏ ﻜﺄﺱٍ ﻗﺩ ﻜﹶﺴﺕ ﺸﺨﺹ ﺍﻟﺩﺠﻰ
ﺴِﻨ ﺔﹲ ﺘﹸﻭﺭِﺙﹸ ﻋﻴﻨِﻲ ﺃﺭﻗﹶﺎ ﻅﹶﻠﹾﺕﹸ ﺃﺴﻘﻴﻬﺎ ﺭﺸﺎﹰ ﻓﻲ ﻁﹶﺭﻓﻪ
ﻜﺸﹸﻌﺎﻉ ﺍﻟﺸﻤﺱ ﻭﺍﻓﹶﻲ ﺍﻟﻔﹶﻠﻘﹶﺎ ﺒﺭﺯﺕ ﻓﻲ ﻨﺎﺼﻊ ﻤﻥ ﻜﻔﹼﻪ
ﻭﻴﺩ ﺍﻟﺴﺎﻗﻲ ﺍﻟﻤﺤﻴﻲ ﻤﺸﹾﺭِﻗﺎ ﺃﺼﺒﺤﺕﹾ ﺸﻤﺴﺎﹰ ﻭﻓﹸﻭﻩ ﻤﻐﺭِﺒﺎﹰ
ﺃﻁﻠﹶﻌﺕ ﻓﻲ ﺍﻟﺨﺩ ﻤﻨﻪ ﺸﹶﻔﹶﻘﺎ ﻓﺈﺫﺍ ﻤﺎ ﻏﹶﺭﺒﺕ ﻓﻲ ﻓﹶﻤِﻪ
ﺃﻧﻈﺮ ﻣﺎ ﺃﻏﺮﺏ ﺍﺳﺘﻌﺎﺭﺗﻪ "ﺍﳌﻐﺮﺏ" ﻟﻔﻴﻪ ،ﻭﻣﺎ ﺃﺑﺪﻉ ﻗﻮﻟﻪ:
ﺃﻁﻠﻌﺕ ﻓﻲ ﺍﻟﺨﺩ ﻤﻨﻪ ﺸﻔﻘﺎ
ﰲ ﺍﻟﺘﺸﺒﻴﻪ .ﻭﺃﻣﺎ ﲨﻌﻪ ﰲ "ﺍﻟﻔﻢ" ﺑﲔ ﻫﺎﺀ ﺍﻟﻀﻤﲑ ﻭﺍﳌﻴﻢ ،ﻓﻠﻴﺼﺢ ﰲ ﺍﻟﻮﺯﻥ ﺍﳌﺴﺘﻘﻴﻢ .ﻗﺎﻝ ﺍﻟﻨﺤﻮﻳﻮﻥ :ﻭﺍﻟﻔﻢ،
ﺇﺫﺍ ﺃﻓﺮﺩ ﻛﺎﻥ ﺑﺎﳌﻴﻢ ،ﻓﺄﻥ ﺃﺿﻔﺘﻪ ﻝ ﲡﻤﻊ ﺑﲔ ﺍﳌﻴﻢ ﻭﺍﻹﺿﺎﻓﺔ .ﺗﻘﻮﻝ :ﻫﺬﺍ ﻓﻮﻙ ،ﻭﻻ ﳛﺴﻦ :ﻓﻤﻚ ﺇﻻ ﰲ
ﺍﻟﺸﻌﺮ ،ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻴﺼﺒﺢ ﻋﻁﺸﺎﻥ ﻭﻓﻲ ﺍﻟﻤﺎﺀ ﻓﻤ ﻪ ﻜﺎﻟﺤﻭﺕِ ﻻ ﻴﺭﻭﻴﻪ ﺸﻲﺀ ﻴﻠﹾﻬﻤﻪ
ﺍﻟﻠﻬﻢ :ﺷﺪﺓ ﺍﻻﺑﺘﻼﻉ -ﻭﻻ ﳚﻮﺯ ﺗﺸﺪﻳﺪ ﻫﺬﻩ ﺍﳌﻴﻢ ﲝﺎﻝ ﰲ ﺍﻟﻜﻼﻡ ،ﻭﻗﺪ ﺟﺎﺀ ﻓﻠﻴﻼ ﰲ ﺍﻟﺸﻌﺮ ،ﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ:
ﻭﺃﺳﻄﻤﺔ ﺍﻟﻨﺴﺐ ،ﻭﺃﻃﻤﺴﺘﻪ ،ﻋﻠﻰ ﺍﻟﻘﻠﺐ :ﻭﺳﻄﻪ ﻭﳎﺘﻤﻌﻪ ﻓﺄﺗﻰ ﰲ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﺍﳍﺎﺀ ﻣﻊ ﺍﳌﻴﻢ ﺍﳌﺸﺪﺩﺓ.
ﻭﺃﻧﺸﺪﱐ ﺳﻴﺪﻱ ﺃﰊ ﺭﺿﻲ ﺍﻟﻪ ﻋﻨﻪ ،ﻗﺎﻝ :ﺃﻧﺸﺪﻧﺎ ﺍﻟﻔﻘﻴﻪ ﺍﻟﻔﺎﺿﻞ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﻟﻮﺯﻳﺮ ﺃﰊ ﻋﻠﻲ
ﻛﺎﺗﺐ ﻣﺆﻧﺲ ،ﻗﺎﻝ ﺃﻧﺸﺪﱐ ﺃﰊ:
ﻭﺩﺍﺴﺘﻨﻲ ﺍﻟﻠﹼﻴﺎﻟﻲ ﺃﻱ ﺩﻭﺱ ﺘﻘﻭﺱ ﺒﻌﺩ ﻁﻭﻝِ ﺍﻟﻌﻤﺭ ﻅﻬﺭﻱ
ﻭﺩﺧﻠﺖ ﻋﻠﻰ ﺳﻠﻄﺎﻥ ﺑﻠﻨﺴﻴﺔ -ﻛﺎﻥ -ﺍﻟﻌﺎﱂ ﺃﰊ ﻋﺒﺪ ﺍﳌﻠﻚ ﻣﺮﻭﺍﻥ ﺑﻦ ﻋﺒﺪ ﺍﷲ ،ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﰲ ﺑﺴﺘﺎﻧﻪ
ﲝﻀﺮﺓ ﻣﺮﺍﻛﺶ ﻭﻫﻮ ﻳﺘﻮﺿﺄ ﻟﻠﺼﻼﺓ ،ﻓﻨﻈﺮ ﺇﱃ ﳊﻴﺘﻪ ،ﻭﻗﺪ ﺍﺷﺘﻌﻠﺖ ﺑﺎﻟﺸﻴﺐ ﺍﺷﺘﻌﺎﻻﹰ ﻓﺄﻧﺸﺪﱐ ﻟﻨﻔﺴﻪ
ﺍﺭﲡﺎﻻ:
ﻨﺫﻴﺭ ﻟﺠﺴﻤﻲ ﺒﺎﻨﻬﺩﺍﻡِ ﺒﻨﺎﺌِ ﻪِ ﻭﻟﻤﺎ ﺭﺃﻴﺕ ﺍﻟﺸﹼﻴﺏ ﺃﻴﻘﻨﺕﹸ ﺃﻨﹼﻪ
ﺩﻟﻴﻝ ﻋﻠﻰ ﺍﺴﺘﺤﺼﺎﺩِﻩ ﻭﻓﻨﹶﺎﺌﻪ ﺇﺫﺍ ﺍﺒﻴﺽ ﻤﺨﻀﺭ ﺍﻟﻨﹼﺒﺎﺕ ﻓﺈﻨﹼﻪ
ﻭﺍﻟﺬﻧﻮﺏ ،ﺃﻳﻀﺎﹰ :ﺍﻟﺪﻟﻮ ﺍﻟﻌﻈﻴﻤﺔ ﺇﺫﺍ ﻣﻠﺌﺖ ﺃﻭ ﻗﺎﺭﺑﺖ ﺍﳌﻞﺀ ،ﻭﻫﻮ ﺍﻟﺴﺠﻞ ﺃﻳﻀﺎﹰ ﻓﺎﳌﻮﺕ ﺎﻳﺔ ﻛﻞ ﻋﻴﺶ،
ﻭﻏﺎﻳﺔ ﻛﻞ ﻣﻠﻚ ﻭﺟﻴﺶ.
ﻭﻣﻦ ﻣﻠﻴﺢ ﻣﺎ ﺃﻧﺸﺪﻧﻴﻪ ،ﻭﻗﺪ ﻭﱄ ﻣﻜﺎﻧﻪ ﻣﻦ ﻻ ﻳﺴﺎﻭﻳﻪ ﻭﻻ ﻳﺪﺍﻧﻴﻪ:
ﻓﻴﻀﺤِﻰ ﻟﻬﻡ ﻴﻭﻡ ﻭﻟﻴﺱ ﻟﻬﻡ ﺃﻤ ﺱ ﻭﻻ ﻏﹶﺭﻭ ﺒﻌﺩﻱ ﺃﻥ ﻴﺴﻭﺩ ﻤﻌﺸﺭ
ﺇﺫﺍ ﻤﺎ ﺘﻭﺍﺭﺕﹾ ﻓﻲ ﻤﻐﺎﺭِﺒﻬﺎ ﺍﻟﺸﹼﻤﺱ ﻜﺫﻟﻙ ﻨﺠﻭﻡ ﺍﻟﺠﻭ ﺘﺒﺩﻭ ﺯﻭﺍﻫﺭ ﺍﹰ
ﻭﺃﻧﺸﺪﱐ ﺍﶈﺪﺙ ﺍﻟﻌﺪﻝ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺑﺸﻜﻮﺍﻝ ،ﻗﺎﻝ :ﺃﻧﺸﺪﻧﺎ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﺑﻦ ﺻﻮﺍﺏ ﺍﳌﻘﺮﺉ ﻗﺎﻝ :ﺃﻧﺸﺪﻧﺎ
ﺍﻷﺳﺘﺎﺫ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﳊﺼﺮﻱ ﻟﻨﻔﺴﻪ ﰲ ﺍﻟﺘﺠﻨﻴﺲ:
ﻓﹶﺴﻝْ ﺭﺴﻭﻟﹶﻙ ﻋﻨﹼﻲ ﻜﻴﻑ ﺃﻟﻔﹶﺎﻨِﻲ ﻓﺎﺭﻗﹾﺘﻨﻲ ﻭﺃﻨﺎ ﻭﺍﻟﺸﻭﻕﹸ ﺇﻟﻔﺎﻥِ
ﺃﻗﻠﱡﻬﻥ ﺇﺫﺍ ﻋﺩﺩﺕ ﺃﻟﻔﹶﺎﻥِ ﻗﹼﺒﻠﺕﹶ ﻜﹸﺘﹾﺒﻙ ﻤﻥ ﻓﺭﻁ ﺍﻟﻬﻭﻯ ﻗﹸﺒﻼ
ﻭﻛﺘﺐ ﺇﱃ ﺍﻟﻌﺎﱂ ﺍﻷﺩﻳﺐ ﺍﳊﺴﻴﺐ ﺃﰊ ﳏﻤﺪ ﻏﺎﱎ ﺑﻦ ﻭﻟﻴﺪ ﺍﳌﺨﺰﻭﻣﻲ:
ﻭﻫﺬﻩ ﺍﻟﻘﻄﻌﺔ ﻟﻠﻔﻘﻴﻪ ﺃﰊ ﺃﻳﻮﺏ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺑﻄﺎﻝ ﺍﻟﺒﻄﻠﻴﻮﺳﻲ ،ﻳﻌﺮﻑ ﺑﺎﳌﻠﺘﻤﺲ -ﻭﺍﳌﺘﻠﻤﺲ ﰲ ﺍﻟﻠﻐﻮ
ﻣﻌﻨﺎﻩ :ﺍﻟﻄﺎﻟﺐ -ﻭﻫﻮ ﺻﺎﺣﺐ ﻛﺘﺎﺏ "ﺍﻷﺣﻜﺎﻡ ﳑﺎ ﻻ ﻳﺴﺘﻐﲏ ﻋﻦ ﻋﻠﻤﻪ ﺍﳊﻜﺎﻡ" ﻭﺻﻞ ﺇﻟﻴﻪ ﻓﺘﻴﺎﻥ :ﺃﺣﺪﳘﺎ
ﺫﻭ ﳌﺔ ﺷﻘﺮﺍﺀ ،ﻭﺍﻵﺧﺮ ﺫﻭ ﳌﺔ ﺳﻮﺩﺍﺀ ،ﻳﺘﺤﺎﻛﻤﺎﻥ ﻋﻨﺪﻩ ﺃﻳﻬﻤﺎ ﺃﲨﻞ .ﻓﻘﺎﻝ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ .ﻓﺘﻜﻠﻢ ﺑﺄﻟﺴﻨﺔ
ﺍﻴﺪﻳﻦ ،ﻭﺗﺼﺮﻑ ﺍﳌﻄﺒﻮﻋﲔ؛ ﻓﺠﻤﻊ ﺍﷲ ﺍﻟﻌﻈﻴﻢ ﻟﻪ ﺑﺮﺍﻋﺔ ﺍﻟﻔﻘﻬﺎﺀ ،ﻭﺑﻼﻏﺔ ﺍﻟﺸﻌﺮﺍﺀ ﺍﻟﻨﺒﻬﺎﺀ.
ﻭﺃﻧﺸﺪﻳﲏ ﺍﻟﻔﻘﻴﻪ ﺍﻟﻘﺎﺿﻲ ﲟﺪﻳﻨﺔ ﺩﺍﻧﻴﺔ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ،ﺍﺑﻦ ﺍﻟﻔﻘﻴﻪ ﺍﻟﻘﺎﺿﻲ ﺑﺴﺒﺘﺔ ﺃﰊ ﺍﻟﻔﻀﻞ ﻋﻴﺎﺽ ﺑﻦ
ﻣﻮﺳﻰ ﺑﻦ ﻋﻴﺎﺽ ﺍﻟﻴﺤﺼﱯ ،ﻗﺎﻝ :ﺃﻧﺸﺪﱐ ﺃﰊ ﻟﻨﻔﺴﻪ ،ﰲ ﺧﺎﻣﺎﺕ ﺯﺭﻉ ،ﺑﻴﻨﻬﺎ ﺷﻘﺎﺋﻖ ﻧﻌﻤﺎﻥ ،ﻫﺒﺖ ﻋﻠﻴﻪ
ﺭﻳﺢ:
ﺘﹶﺤﻜﻲ ﻭﻗﺩ ﻤﺎﺴﺕ ﺃﻤﺎﻡ ﺍﻟﺭﻴﺎﺡ ﺃُﻨﻅﺭ ﺇﻟﻰ ﺍﻟﺯﺭﻉ ﻭﺨﹶﺎﻤﺎﺘﻪ
ﺸﻘﺎﺌﻕﹸ ﺍﻟﻨﻌﻤﺎﻥ ﻓﻴﻬﺎ ﺠِﺭﺍﺡ ﻜﺘﻴﺒ ﺔﹰ ﺨﻀﺭﺍﺀ ﻤﻬﺯﻭﻤ ﺔﹰ
ﺍﳋﺎﻣﺔ :ﺍﻟﻘﺼﺒﺔ ﺍﻟﺮﻃﺒﺔ ﻣﻦ ﺍﻟﺰﺭﻉ.
ﻭﺃﻧﺸﺪﱐ ﺃﻳﻀﺎﹰ ،ﻗﺎﻝ :ﺃﻧﺸﺪﱐ ﺃﰊ ﻟﻨﻔﺴﻪ ﺭﲪﻪ ﺍﷲ:
ﻟﻜﻨﱠﻪ ﻟﻠﻀﻨﹶﻰ ﻭﺍﻟﺴﻘﻡِ ﺃﻭﺼﻰ ﺒِﻲ ﻴﺎ ﻤﻥ ﺘﺤﻤﻝ ﻋﻨﹼﻲ ﻏﻴﺭ ﻤﻜﺘﺭﺙ
ﺃﺨﹶﺎ ﺠﻭﻯ ﻭﺘﺒﺎﺭﻴﺢٍ ﻭﺃﻭﺼﺎﺏ ﺘﺭﻜﺘﹶﻨﻲ ﻤﺴﺘﻬﺎﻡ ﺍﻟﻘﻠﺏ ﺫﺍ ﺤﺭﻕ
ﻜﹶﺄﻨﻨﻲ ﺭﺍﺼﺩ ﻟﻠ ﻨﹼﺠﻡ ﺃﻭ ﺼﺎﺒﻲ ﺃﺭﺍﻗﺏ ﺍﻟﻨﹼﺠﻡ ﻓﻲ ﺠﻨﺢ ﺍﻟﺩﺠﻰ ﺴﻬﺭ ﺍﹰ
ﺇﻻ ﺠﻨﹶﻰ ﺤﻨﹾﻅﹶﻝٍ ﻓﻲ ﺍﻟ ﻁﹼﻌﻡِ ﺃﻭﺼﺎﺏ ﻭﻤﺎ ﻭﺠﺩﺕﹸ ﻟﺫﻴﺫﹶ ﺍﻟﻨﻭﻡ ﺒﻌﺩﻜﹸﻡ
ﻗﻮﻟﻪ :ﺃﻭﺻﻰ ﰊ ،ﻣﻦ ﺍﻟﻮﺻﻴﺔ .ﻭﺍﻷﻭﺻﺎﺏ :ﲨﻊ ﻭﺻﺐ،ﻭ ﻫﻮ ﺍﳌﺮﺽ ﻭﺻِﺐ ﻳﻮﺻﺐ ﻓﻬﻮ ﻭﺻِﺐ ،ﺇﺫﺍ ﻟﺰﻣﻪ
ﻭﺟﻊ .ﻭﺍﻟﺼﺎﰊ ،ﻳﻬﻤﺰ ﻭﻻ ﻳﻬﻤﺰ؛ ﻗﺮﺃ ﻧﺎﻓﻊ :ﺍﻟﺼﺎﺑﲔ ﻭﺍﻟﺼﺎﺑﻮﻥ ﺣﻴﺚ ﻭﻗﻊ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺑﻼ ﳘﺰ .ﻭﺫﻟﻚ ﻋﻠﻰ
ﻭﺟﻬﲔ :ﺃﺣﺪﳘﺎ ﺃﻥ ﻳﻜﻮﻥ ﺧﻔﺖ ﺍﳍﻤﺰﺓ؛ ﻭﺍﻟﻮﺟﻪ ﺍﻵﺧﺮﺍﻥ ﻳﻜﻮﻥ :ﺻﺒﺎ ﺇﱃ ﺍﻟﻠﻬﻮ ﻳﺼﺒﻮ ﺻﺒﻮﺍﹰ .ﻭﺍﻟﺒﺎﻗﻮﻥ
ﻳﻬﻤﺰﻭﻥ ﻣﻦ ﻗﻮﺍﻫﻢ :ﺻﺒﺄ ﰲ ﺍﻟﺪﻳﻦ ﺻﺒﻮﺀﺍ ،ﻓﺎﻟﺼﺒﺄﺓ ،ﻣﺜﻞ :ﻛﺎﻓﺮ ﻭﻛﻔﺮﺓ ،ﻭﻣﻌﻨﺎﻩ ﺍﳋﺎﺭﺝ ﻣﻦ ﺩﻳﻦ ﺇﱃ ﺩﻳﻦ،
ﻭﻫﺠﻮﻩ ﺃﻛﺜﺮ ﻣﻦ ﻣﺪﺣﻪ ،ﻳﺎ ﺭﺏ ﺳﺎﳏﻪ ﻋﻠﻰ ﻗﺒﺤﻪ .ﻟﻪ ﳎﻠﺪﺍﺕ ﲰﺎﻫﺎ ﺑﺸﻔﺎﺀ ﺍﻷﻏﺮﺍﺽ ،ﰲ ﺃﺧﺬ ﺍﻷﻋﺮﺍﺽ.
ﻭﺃﻧﺸﺪﱐ ﺍﻟﺸﻴﺦ ﺍﻟﻔﻘﻴﻪ ﺍﻷﺟﻞ ﺍﻟﻘﺎﺿﻲ ﲜﺰﻳﺮﺓ ﺷﻘﺮ ﺃﺑﻮ ﻳﻮﺳﻒ ﻳﻌﻘﻮﺏ ﺍﺑﻦ ﳏﻤﺪ ﺑﻦ ﻃﻠﺤﺔ ﲟﱰﱄ ﲟﺪﻳﻨﺔ
ﺷﺎﻃﺒﺔ ،ﻗﺎﻝ :ﺃﻧﺸﺪﱐ ﺍﻟﻮﺯﻳﺮ ﺍﻷﺩﻳﺐ ﺍﻟﺸﺎﻋﺮ ﺍﳌﺼﻴﺐ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﳋﻔﺎﺟﻲ ﻟﻨﻔﺴﻪ:
ﺤﻜﹾﻤﺎ ﻭﻴﺭﻤﻘﹸﻬﻡ ﺒﻌﻴﻥ ﺍﻟﻌﺎﺌِ ﺏِ ﻤﺎ ﻟﻠﺯﻤﺎﻥ ﻴﺠﻭﺯ ﻓﻲ ﺃﺒﻨﺎﺌِﻪ
ﻓﻜﺄﻨﻬﻡ ﻗﻠﹶﻡ ﺒﻴﻤﻨﻲ ﻜﺎﺘﺏ ﻓﻴﺤﻁﱡ ﻋﻠﹾﻭﻫﻡ ﻭﻴﺭﻓﻊ ﺴﻔﹾﻠﻬﻡ
ﺒﻪ ﺼﻔﺤﺔﹶ ﺍﻟﺴﻭﺴﺎﻥ ﻤﻥ ﺼﻔﺤﺔ ﺍﻟﻭﺭﺩ ﻭﻴﻀﺤﻙ ﻋﻥ ﺭِﻭﺽٍ ﺘﹸﺩﺍﻨِﻲ ﻴ ﺩ ﺍﻟﺼﺒﺎ
ﺒﺘﹸﺭﺒﻪ ﺫﺍﻙ ﺍﻟﻘﹶﺒﺭِ ﺨﺩ ﺍﹰ ﺇﻟﻰ ﺨ ﺩ ﻓﻁﹸﻭﺒﻰ ﻟﻤﻥ ﺃﻀﺤﻰ ﻴﻤﺭﻍﹸ ﻟﻭﻋ ﺔﹰ
ﺘﻸﻟﺅ ﺒﺭﻕٍ ﺃﺴﺭﺠﺘﻪ ﻴﺩ ﺍﻟﺭﻋﺩ ﺒﻨﱞﻲ ﻋﻠﻴﻪ ﻤﻥ ﺘﻸﺒﺅ ﻨﹸﻭﺭﻩ
ﻓﻤﺎ ﺸِﺌﺕﹶ ﻤﻥ ﻓﻀﻝٍ ﻋﻤﻴﻡ ﻭﻤﻥ ﻤﺠ ﺩ ﻨﻤﺎ ﻤﻥ ﻗﹸﺭﻴﺵ ﻓﻲ ﺫﹸﺅﺍﺒِﺔ ﻫﺎﺸﻡ
ﻭﻓﺎﺡ ﺫﻜﻲ ﺍﻟﻤﺴﻙِ ﻤﻥ ﺠﻨﺔﱠ ﺍﻟﺨﹸﻠ ﺩِ ﺴﻼ ﻡ ﻋﻠﻴﻪ ﻤﺎ ﺘﻐﻨﱠﺕ ﺤﻤﺎﻤ ﺔﹲ
ﺃﻻ ﻴﺎ ﺼﺒﺎ ﻨﹶﺠﺩ ﻤﺘﻰ ﻫﺠﺕِ ﻤﻥ ﻨﹶﺠﺩ ﻭﻤﺎ ﺃﻨﺸﺩ ﺍﻟﻤﺸﺘﺎﻕﹸ ﺇﻥ ﻫﺒﺕ ﺍﻟﺼﺒﺎ
ﻭﺃﻧﺸﺪﱐ ﺃﻳﻀﺎﹰ ﻟﻨﻔﺴﻪ ﰲ ﺍﳉﻠﻤﲔ:
ﻭﺇﻥ ﻭﺼِﻔﺎ ﺒِﻀﻡ ﻭﺍﻋﺘﻨﺎﻕِ ﻭﻤﻌﺘﹶﻨِﻘﹶﻴﻥ ﻤﺎ ﺍﺘﱡﻬﻤﺎ ﺒﻌﺸﹾﻕ
ﺴِﻭﻯ ﻤﻌﻨﻰ ﺍﻟﻘﹶﻁﻴﻌﺔ ﻭﺍﻟﻔﹶﺭﺍﻕ ﻟﻌﻤﺭ ﺃﺒﻴﻙ ﻤﺎ ﺍﺠﺘﹶﻤﻌﺎ ﻟﻤﻌﻨﹰﻰ
ﺒﻁﻴﺏ ﺸﺫﹶﺍﻫﺎ ﺃﺸ ﺒﻬﺎ ﺍﻟﺒﺎﻥ ﻭﺍﻟﺭﻨﺩﺍ ﻭﺃﻥ ﺍﻟﻐﹶﻀﺎ ﻭﺍﻟﺴﺩﺭ ﻤﺫ ﺠﺎﻭﺭﺘﻬﻤﺎ
ﻭﻟﻪ ﰲ ﻏﻼﻡ ﻳﻜﺴﻒ ﻧﻮﺭ ﺍﻟﺒﺪﺭ ﺇﺫﺍ ﻃﻠﻊ ﻧﻮﺭ ﻃﻠﻌﺘﻪ ،ﻭﻗﺪ ﺭﻣﻲ ﲝﺠﺮ ﻓﺄﻧﺸﻖ ﺷﻘﻴﻖ ﻭﺟﻨﺘﻪ:
ﺴِﻬﺎﻤ ﺎﹰ ﻴﻔﹸﻭﻗﻬﻥ ﺍﻟﻨﱠﻅﹶﺭ ﻭﺃﺤﻭﻯ ﺭﻤِﻲ ﻋﻥ ﻗِﺴﻲ ﺍﻟﺤﻭﺭ
ﻭﺭﺴﻡ ﻤﺤﺎﺴﻨﻪ ﻗﺩ ﺩﺜﺭ ﻴﻘﻭﻟﻭﻥ ﻭﺠﻨﺘﻪ ﻗﹸﺴﻤﺕ
ﻭﻟﻜﻨﹼﻬﺎ ﺁﻴﺔﹲ ﻟﻠﺒﺸﺭ ﻭﻤﺎ ﺸﹼﻕ ﻭﺠﻨﹶﺘﹶﻪ ﻋﺎﺒﺙﹲ
ﺒﻬﺎ ﻜﻴﻑ ﻜﺎﻥ ﺍﻨﺸﻘﹶﺎﻕﹸ ﺍﻟﻘﻤﺭِ ﺠﻼﻫﺎ ﻟﻨﺎ ﺍﷲ ﻜﻴﻤﺎ ﻨﹶﺭﻯ
ﻭﻟﻪ ﰲ ﺧﻮﺩ ﻣﻬﺘﺼﺮ ﺍﳋﺼﺮ ،ﺧﺪﳉﺔ ﺍﳌﻌﺼﻢ ﻭﺍﻟﺴﺎﻕ ،ﺗﻄﺎﻟﻊ ﻣﻦ ﻃﻠﻌﺘﻬﺎ ﻣﻘﺎﺗﻞ ﺍﻟﻔﺮﺳﺎﻥ ﻭﻣﺼﺎﺭﻉ ﺍﻟﻌﺸﺎﻕ:
ﻴﻬﺎﻝُ ﻭﺒﺭﺩﻫﺎ ﻏﹸﺼﻨﺎﹰ ﻴﺭﺍﺡ ﻭﺨﹶﻭﺩٍ ﻀﻡِ ﻤِﺌَﺯﺭﻫﺎ ﻜﹶ ﺜِﻴﺒﺎﹰ
ﻭﺴﺭ ﻨِﻁﺎﻗِﻬﺎ ﺃﺒﺩﺍﹰ ﻤﺒﺎﺡ ﻟﻬﺎ ﻗﹸﻠﹸﺏ ﺃﺒﻲ ﺍﻟﻨﱡﻁﹶﻕ ﺍﻜﺘﺘﺎﻤ ﺎﹰ
ﺃﻁﺎﻉ ﺴﻭِﺍﺭﻫﺎ ﻭﻋﺼﻰ ﺍﻟﻭﺸﺎﺡ ﻭﻗﺩ ﺃﻤﺭﺘﹾﻬﻤﺎ ﺒﺎﻟﻜﹶﺘﹾﻡِ ﻟﻜﻥ
ﻭﻟﻪ ﰲ ﺳﺎﻕ ﻛﺄﳕﺎ ﺍﻋﺘﺼﺮ ﻣﻦ ﺧﺪﻩ ﻣﺎ ﺑﻴﻤﻴﻨﻪ ،ﻭﺃﻃﻠﻊ ﰲ ﻣﺸﺮﻕ ﻛﺄﺳﻪ ﻣﺎ ﺃﺷﺮﻕ ﻣﻦ ﺟﺒﻴﻨﻪ:
ﻭﺃﻧﺸﺪﱐ ﲨﺎﻋﺔ ﻣﻦ ﺷﻴﻮﺧﻲ ،ﻣﻨﻬﻢ ﺳﻴﺪﻱ ﺃﰊ ﺍﻟﻔﻘﻴﻪ ﺍﻟﻔﻀﻞ ﺃﺑﻮ ﻋﻠﻲ ﺣﺴﻦ ﺍﺑﻦ ﻋﻠﻲ ،ﻭﺷﺎﻋﺮ ﺍﳌﻐﺮﺏ
ﺍﻷﻗﺼﻰ ﻭﻣﻔﺨﺮﺓ ﰲ ﺻﻨﺎﻋﺔ ﺍﶈﺎﻛﺎﺓ ﻭﺍﻟﺘﺨﻴﻴﻞ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺣﺴﲔ ﺑﻦ ﺣﺒﻮﺱ ،ﻗﺎﻻ :ﺃﻧﺸﺪﻧﺎ ﺍﻟﻮﺯﻳﺮ
ﺃﺑﻮ ﻋﺎﻣﺮ ﺑﻦ ﺍﳊﻤﺎﺭﺓ:
ﻭﺠﻪ ﺍﻟﺤﺒﻴﺏ ﻭﺯﻫﺭﺓﹸ ﺍﻟﺒﺴﺘﺎﻥِ ﷲ ﻴﻭﻡ ﻜﺎﻥ ﻓﻴﻪ ﻤﻨﺎﺩِﻤﻲ
ﻤﺎ ﺸﺌﺕﹶ ﻤﻥ ﺭﻭﺡ ﻭﻤﻥ ﺭﻴﺤﺎﻥ ﺼﺭﻋﺘﻨﹶﻲ ﺍﻟﹼﻠﹼﺫﺍﺕﹸ ﻓﻴﻪ ﻤﺼﺎﺭﻋﺎﹰ
ﺸﹸﻐِﻝ ﺍﻟﺯﻤﺎﻥ ﺒﻬﺎ ﻋﻥ ﺍﻟﺤﺩﺜﹶﺎﻥ ﻴﺎ ﺼﺎﺤﺒﻲ ﺘﹶﻤ ﺘﱠﻌﺎ ﻤﻥ ﺴﺎﻋﺔ
ﻭﻟﻪ:
ﻟﻤﺎ ﻗﹶﺭﻋﺕﹸ ﻋﻠﻴﻙ ﺍﻟﺴﻥ ﻤﻥ ﻨﹶﺩﻡِ ﻟﻭ ﻜﻨﺕﹸ ﺁﻤﻝُ ﺃﻥ ﺃﻟﻘﺎﻙ ﻓﻲ ﺍﻟﺤﻠ ﻡ
ﻭﻴﺼﺭﻑﹸ ﺍﻟﻁﱠﻴﻑﹶ ﺃﻨﱢﻲ ﺒﺕﱡ ﻟﻡ ﺃﻨﹶﻡ ﻴﺤﻤﻲ ﻭﺼﺎﻟﻙ ﺃﻋﺩﺍﺀ ﻟﻬﻡ ﺭﺼﺩ
ﻤﻥ ﺫﺍ ﺃﺒﺎﺡ ﻟﺫﺍﻙ ﺍﻟﻠﺤﻅِ ﺴﻔﻙ ﺩﻤﻲ ﻴﺎ ﻤﺭﺴﻼﹰ ﺴﻬﻡ ﻋﻴﻨﻴﻪ ﻟﻴﻘﺘﹸﻠﻨﹶﻲ
ﻭﻟﻪ ﻭﻗﺪ ﺃﻫﺪﺕ ﺇﻟﻴﻪ ﺍﻣﺮﺃﺓ ﻣﻮﺻﻮﻓﺔ ﺑﺎﳉﻤﺎﻝ ﻣﺴﻜﺎﹰ:
ﻣﻦ ﺃﻋﻴﺎﻥ ﻣﺪﻳﻨﺔ ﺷﻘﺮ ،ﻭﻫﻲ ﺟﺰﻳﺮﺓ ﻗﺪ ﺃﺣﺪﻕ ﺍﻟﻨﻬﺮ ﺎ؛ ﻛﻤﺎ ﺃﺣﺪﻕ ﲝﺪﻗﺔ ﺷﻔﺮ؛ ﻭﺣﺴﺒﻚ ﻣﻦ ﻣﺎﺀ ﺳﺎﺋﺢ،
ﻭﻃﺎﺋﺮ ﺻﺎﺩﺡ؛ ﻭﺑﻄﺎﺡ ﻋﺮﺿﺔ ،ﻭﺭﻳﺎﺽ ﺃﺭﻳﻀﺔ؛ ﻓﻼ ﺗﺮﻯ ﺇﻻ ﺍﻧﺴﺠﺎﻡ ﺍﻟﻐﻤﺎﻡ ،ﻭﻻ ﺗﺴﻤﻊ ﺇﻻ ﺗﺮﱎ ﺍﻟﺒﻠﺒﻞ
ﻭﺍﳊﻤﺎﻡ .ﻓﻤﻦ ﻗﻮﻟﻪ:
ﺨﹶﻨِﺙ ﺍﻟﻤﻌﺎﻁﻑ ﻭﺍﻟﻨﱠﻅﹶﺭ ﻭﻤﻬﻔﻬ ﻑٍ ﻁﺎﻭِﻱ ﺍﻟﺤﺸﹶﺎ
ﺩﺧﻞ ﻋﻠﻰ ﺍﻟﺴﻠﻄﺎﻥ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﳏﻤﺪ ﺑﻦ ﻋﺒﺎﺩ ﻳﻮﻣﺎﹰ ،ﻭﻫﻮ ﻳﻨﺸﺪ ﻗﻮﻝ ﺍﳌﺘﻨﱯ:
ﺃﺜﺎﺏ ﺒﻬﺎ ﻤﻌﻴﻲ ﺍﻟﻤﻁﻲ ﻭﺭﺍﺯِﻤ ﻪ ﺇﺫﺍ ﻅﻔﺭﺕ ﻤﻨﻙ ﺍﻟﻌﻴﻭﻥ ﺒﻨﻅﺭﺓٍ
ﻭﺟﻌﻞ ﻳﺮﺩﺩﻩ ﺍﺳﺘﺤﺴﺎﻧﺎﹰ ﻟﻪ .ﻓﻘﺎﻝ ﻋﺒﺪ ﺍﳉﻠﻴﻞ ﺑﺪﻳﻬﺎﹰ:
ﺘﹸﺠﻴﺩ ﺍﻟﻌﻁﺎﻴﺎ ﻭﺍﻟﻠﱡﻬﻲ ﺘﻔﺘﺢ ﺍﻟ ﻠﱠﻬﺎ ﻟﺌﻥ ﺠﺎﺩ ﺸﻌﺭ ﺍﺒﻥ ﺍﻟﺤﺴﻴﻥ ﻓﺈﻨﻤﺎ
ﺒﺄﻨﹼﻙ ﺘﹶﺭﻭﻴﻪ ﺇﺫﺍ ﻟﺘﺄﻟﱠﻬﺎ ﺘﹶﻨﱠﺒﺄ ﻋﺠﺒﺎﹰ ﺒﺎﻟﻘﺭﻴﺽ ﻭﻟﻭ ﺩﺭﻯ
ﻓﺄﻣﺮ ﻟﻪ ﲟﺎﺋﱵ ﺩﻳﻨﺎﺭ ،ﻭﻫﻮ ﻣﺜﻞ ﻗﺪﱘ.
ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﻟﻘﺼﺎﺭ ﰲ ﺟﻌﻔﺮ ﺑﻦ ﳛﲕ:
ﺒﻠﻐﺕﹾ ﺒﻲ ﺇﻟﻰ ﺍﻟﺴﻬﺎ ﻻﺒﻥ ﻴﺤﻴﻰ ﻤﺂﺜﹲﺭ
ﻭﺍﻟﻠﱡﻬﻲ ﺘﹶﻔﺘﺢ ﺍﻟﻠﱠﻬﺎ ﺠﺎﺩ ﺸِﻌﺭﻱ ﺒﺠﻭﺩﻩ
ﺍﻟﻠﻬﻲ ،ﺑﺎﻟﻀﻢ :ﺍﻟﻌﻄﺎﻳﺎ؛ ﻭﺍﺣﺪﻫﺎ :ﳍﻮﺓ ﻭﳍﻴﺔ .ﻭﺍﺻﻠﻬﺎ :ﺍﻟﻘﺒﻀﺔ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﺗﻠﻘﻰ ﰲ ﺍﻟﺮﺣﻰ ﻟﺘﻄﺤﻦ ،ﻓﺠﻌﻠﺖ
ﺍﻟﺪﻓﻌﺔ ﻣﻦ ﺍﳌﺎﻝ ﺍﳌﻌﻄﻰ ﳍﻮﺓ .ﻭﺃﻣﺎ ﺍﻟﻠﻬﺎ ،ﺑﺎﻟﻔﺘﺢ ﻓﺠﻤﻊ ﳍﺎﺓ :ﺍﳊﻠﻖ.
ﻭﳌﺎ ﺟﺎﺯ ﺍﻟﺴﻠﻄﺎﻥ ﺍﺑﻦ ﻋﺒﺎﺩ ﺍﻟﺒﺤﺮ ﺍﳌﺴﻤﻰ ﺑﺎﶈﻴﻂ ﺇﱃ ﻣﺪﻳﻨﺔ ﺳﺒﺘﺔ ،ﻗﺎﺻﺪﺍﹰ ﻷﻣﲑ ﺍﳌﺴﻠﻤﲔ ،ﻭﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺃﰊ
ﻳﻌﻘﻮﺏ ﻳﻮﺳﻒ ﺑﻦ ﺗﺎﺷﻔﲔ ﻟﻼﺳﺘﻨﺠﺎﺩ ﺑﻪ ﻋﻠﻰ ﺍﻟﺮﻭﻡ ،ﻭﻗﺪ ﺭﺍﻣﻮﺍ ﺍﻟﻮﺛﻮﺏ ﻋﻠﻰ ﺍﻷﻧﺪﻟﺲ ،ﺑﻌﺪ ﺃﺧﺬ ﻃﻠﻴﻄﻠﺔ،
ﻭﻫﺠﻤﻮﺍ ﻋﻠﻰ ﺑﻼﺩﻫﺎ ﺃﻗﺒﺢ ﻫﺠﻮﻡ ﻗﺎﻝ:
ﺇﻻ ﺍﻟﻤﺤﻴ ﻁﹸ ﻤﺜﺎﻝٌ ﺤﻴﻥ ﻴﻌﺘﹶﺒﺭ ﺃﺤﺎﻁ ﺠﻭﺩﻙ ﺒﺎﻟﺩﻨﻴﺎ ﻓﻠﻴﺱ ﻟﻪ
ﺒﻌ ﺽ ﻭﻻ ﻜﺎﻤﻼﹰ ﻴﺤﻭﻴﻪ ﻤﺨﺘﺼﺭ ﻭﻤﺎ ﺤﺴﺒﺕﹸ ﺒﺄﻥ ﺍﻟﻜﻝﱠ ﻴﺤﻤﻠﻪ
ﺇﻻ ﻭﻤﺩﺕ ﻴﺩﺍﹰ ﺃﺭﺠﺎﺅُﻩ ﺍﻷَﺨﺭ ﻟﻡ ﺘﹶﺜﹾﻥِ ﻋﻨﻙ ﻴﺩ ﺍﹰ ﺃﺭﺠﺎﺀ ﻀﻔﱠﺘﻪ
ﻭﻜﻝ ﺸﹶﻁﱟ ﺒﺄﺸﺨﺎﺹ ﺍﻟﻭﺭﻯ ﺸﹸﻔﹸﺭ ﻜﺄﻨﹼﻤﺎ ﺍﻟﺒﺤﺭ ﻋﻴﻥ ﺃﻨﺕ ﻨﺎﻅﺭﻫﺎ
ﺇﻻ ﺍﻧﻪ ﻛﺎﻥ ﺧﺒﻴﺚ ﺍﻟﻠﺴﺎﻥ ،ﻣﺎ ﻛﻒ ﻫﺠﻮﻩ ﻋﻦ ﺇﻧﺴﺎﻥ ،ﻣﺎ ﺑﺮﺡ ﻣﺪﺓ ﺣﻴﺎﺗﻪ ﻣﻨﺘﺰﺣﺎ ﻋﻦ ﺍﻷﻭﻃﺎﻥ ،ﺧﺎﺋﻔﹰﺎ
ﻣﺘﺮﻗﺒﺎﹰ ﻣﻦ ﺍﻟﺴﻠﻄﺎﻥ؛ ﳌﺎ ﺷﻬﺪ ﺑﻪ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ ،ﻭﻧﺴﺒﻮﻩ ﺇﻟﻴﻪ؛ ﻣﻦ ﺍﻟﺰﻧﺪﻗﺔ ﻭﺍﻹﳊﺎﺩ ،ﻭﺇﻧﻜﺎﺭ ﺣﺸﺮ ﺍﻷﺟﺴﺎﺩ؛
ﻭﺍﻧﻜﺒﺎﺑﻪ ﻋﻠﻰ ﺍﻻﺷﺘﻐﺎﻝ ﺑﻜﺘﺐ ﺍﺑﻦ ﺳﻴﻨﺎ ﻭﺍﻧﻜﻔﺎﻓﻪ ،ﻭﻣﻴﻠﻪ ﻋﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﳓﺮﺍﻓﻪ؛ ﻭﻗﺪ ﻭﺟﺪ ﻫﺎﻟﻜﺎ ﰲ
ﺣﻔﺮﺓ ﺗﺘﻤﺰﻕ ﻓﻴﻬﺎ ﺍﻟﻠﺤﺎﻡ ﻭﺍﳉﻠﻮﺩ ،ﻭﺗﻨﻬﺸﻬﺎ ﺍﳊﺸﺮﺍﺕ ﺍﻟﻌﺎﺑﺜﺔ ﻭﺍﻟﺪﻭﺩ ،ﻭﻳﺘﻤﲎ ﺃﻥ ﻳﺮﺟﻊ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﻓﻴﺘﻮﺏ
ﻭﻻ ﻣﺮﺟﻊ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﻭﻻ ﻣﺮﺩﻭﺩ.
ﻓﻤﻦ ﻣﻠﻴﺢ ﻣﺎ ﺣﺪﺛﻨﺎ ﻋﻨﻪ ،ﻭﲰﻌﻪ ﺃﺷﻴﺎﺧﻨﺎ ﻣﻨﻪ؛ ﺃﻧﻪ ﺳﺎﻗﺘﻪ ﻳﻮﻣﺎﹰ ﺳﻮﺍﺋﻖ ﺍﻷﻗﺪﺍﺭ ،ﰲ ﺑﻌﺾ ﺍﻷﺳﻔﺎﺭ؛ ﻭﻗﺪ ﻭﱃ
ﺷﺒﺎﺏ ﺍﻟﻨﻬﺎﺭ؛ ﺇﱃ ﺧﺎﻥ ﲟﻐﻴﻠﺔ ﻣﻦ ﺃﻧﻈﺎﺭ ﻓﺎﺱ ،ﺗﺄﻭﻱ ﺇﻟﻴﻪ ﺍﻟﻐﺮﺑﺎﺀ ﻣﻦ ﺍﻟﻨﺎﺱ؛ ﻓﺘﺒﻮﺃ ﻣﻦ ﺑﻴﻮﺗﻪ ﺃﺣﺮﺟﻬﺎ،
ﻭﺃﻫﺠﻨﻬﺎ ﻭﺃﲰﺠﻬﺎ .ﻭﻛﺎﻥ ﻣﻦ ﻣﻌﺎﺻﺮﻳﻪ ﺍﻷﺳﺘﺎﺫ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻴﻜﻲ ﻭﻛﺎﻥ ﻣﺜﻠﻪ ﰲ ﺃﺧﺬ ﺍﻷﻋﺮﺍﺽ ﻭﺍﳍﺠﺎﺀ،
ﻭﺍﻟﺘﻘﺪﻡ ﺑﲔ ﻓﺮﺳﺎﻥ ﺗﻠﻚ ﺍﳍﻴﺠﺎﺀ؛ ﻭﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻋﻠﻰ ﻟﻘﺎﺀ ﺻﺎﺣﺒﻪ ﺣﺮﻳﺺ ،ﺑﻴﺪ ﺃﻥ ﻣﺎﻟﻪ ﻋﻦ ﻣﻼﺯﻣﺔ
ﻣﺮﻛﺰﻩ ﳏﻴﺺ .ﻓﺒﻴﻨﻤﺎ ﺍﺑﻦ ﺍﻟﺒﱵ ﺟﺎﻟﺲ ﺑﺬﻟﻚ ﺍﻟﺒﻴﺖ ﻭﻗﺪ ﺍﻧﺴﺪﻟﺖ ﺳﺘﻮﺭ ﺍﻟﻈﻼﻡ ،ﻭﳘﻌﺖ ﺩﻣﻮﻉ ﺍﻟﻐﻤﺎﻡ؛ ﺇﺫ
ﻫﺠﻢ ﻋﻠﻴﻪ ﻟﺘﻮﻗﻲ ﺍﳌﻄﺮ ﺭﺟﻞ ﻓﺴﻠﻢ ﻭﺟﻠﺲ ،ﻭﺃﺫﻛﻰ ﺍﳋﺎﱐ ﺍﻟﻘﺒﺲ ،ﻓﻘﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻴﻜﻲ:
ﻤﺤﻴﺎ ﻤﻥ ﺃﺤِﺏ ﺇﺫﺍ ﺘﹶﺠﻠﱠﻰ ﻭﻗِﻨﺩﻴﻝٍ ﻜﺄﻥ ﺍﻟﻀﻭﺀ ﻤﻨﻪ
ﻓﺄﺟﺎﺑﻪ ﺃﺑﻮ ﺟﻌﻔﺮ ﺑﻦ ﺍﻟﺒﱵ ﺑﻘﻮﻟﻪ:
ﻓﺸﹶﻤﺭ ﺫﹶﻴﻠﹶﻪ ﻓﹶﺭﻗﺎﹰ ﻭﻭﻟﱠﻰ ﺃﺸﺎﺭ ﺇﻟﻰ ﺍﻟ ﺩﺠﻰ ﺒﻠﺴﺎﻥ ﺃﻓﻌﻰ
ﻓﻘﺎﻝ :ﺃﻧﺖ ﺍﻟﺒﱵ! ﻓﻘﺎﻝ :ﺃﻧﺖ ﺍﻟﻴﻜﻲ! ﻓﺘﻌﺎﻧﻘﺎ ﻭﺑﺎﺗﺎ ﻳﻘﺘﻄﻔﺎﻥ ﲦﺮ ﺍﻟﺴﻤﺮ ،ﺇﱃ ﺃﻥ ﻏﺎﺭﺕ ﺍﻟﻨﺠﻮﻡ ﻭﻏﺎﺏ ﻭﺟﻪ
ﺍﻟﻘﻤﺮ.
ﻭﻣﻦ ﺷﻌﺮﺍﺀ ﺍﳌﻌﺘﺼﻢ ﺑﺎﷲ ﺃﰊ ﳛﲕ ﳏﻤﺪ ﺑﻦ ﻣﻌﻦ ﺑﻦ ﺃﰊ ﳛﲕ ﳏﻤﺪ ﺑﻦ ﺻﻤﺎﺩﺡ ﺍﻟﺘﺠﻴﱯ ،ﺻﺎﺣﺐ ﻣﺪﻳﻨﺔ
ﺍﳌﺮﻳﺔ ﻭﺃﻋﻤﺎﳍﺎ ﺍﻟﺴﻨﻴﺔ :ﺍﻷﺩﻳﺐ
ﻣﻮﱃ ﺃﰊ ﻋﺎﻣﺮ ﺑﻦ ﺷﻬﻴﺪ ﺍﳌﺒﺪﻉ ﰲ ﺍﻟﺘﺸﺒﻴﻪ ﻭﺍﻟﺘﻤﺜﻴﻞ ،ﻭﺍﻟﺒﺎﺭﻉ ﰲ ﺍﶈﺎﻛﺎﺓ ﻭﺍﻟﺘﺨﻴﻴﻞ ،ﻣﻦ ﺃﻫﻞ ﺑﻴﺖ ﺟﻠﻴﻞ.
ﻟﻪ ﺭﺳﺎﻟﺔ ﰲ ﺍﻟﺴﻴﻒ ﻭﺍﻟﻘﻠﻢ ﻭﺍﳌﻔﺎﺧﺮﺓ ﺑﻴﻨﻬﻤﺎ ،ﻭﻫﻮ ﺃﻭﻝ ﻣﻦ ﺳﺒﻖ ﺇﱃ ﺍﻟﻘﻮﻝ ﰲ ﺫﻟﻚ ﺑﺎﻷﻧﺪﻟﺲ.
ﻭﻟﻪ ﰲ ﺍﻟﻨﺮﺟﺲ ،ﻭﺃﻫﻞ ﺍﻷﻧﺪﻟﺲ ﻳﺴﻤﻮﻧﻪ ﺍﻟﺒﻬﺎﺭ ،ﻭﺍﲰﻪ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺒﻬﺮ:
ﻜﻤﺎﺌﻤﻪ ﻋﻥ ﻨﹸﻭﺭﻩ ﺍﻟﺨﹶﻀِﻝ ﺍﻟﻨﱢﺩﻱ ﺘﻨﺒﻪ ﻓﻘﺩ ﺸﻕﱠ ﺍﻟ ﺒﻬﺎﺭ ﻤﻐﻠﱢﺴﺎ
ﻋﻠﻰ ﺃﺫﹾﺭﻉ ﻤﺨﹾﺭﻭﻁﺔٍ ﻤﻥ ﺯﺒﺭﺠﺩ ﻤﺩﺍﻫﻥ ﺘِﺒﺭٍ ﻓﻲ ﺃﻨﺎﻤﻝ ﻓﻀﺔ
ﻭﻫﺬﺍ ﻣﻦ ﻣﻠﻴﺢ ﺍﻟﺘﺸﺒﻴﻬﺎﺕ ﰲ ﺍﻟﻨﺮﺟﺲ ،ﻭﺑﺪﻳﻌﻬﺎ ﻭﻏﺮﻳﺒﻬﺎ ﻭﺻﻨﻴﻌﻬﺎ .ﻭﺍﻛﺜﺮ ﻣﺎ ﺗﻮﺍﺭﺩﺕ ﺧﻮﺍﻃﺮ ﺍﻟﺸﻌﺮﺍﺀ
ﻋﻠﻰ ﺗﺸﺒﻴﻬﻪ ﺑﺎﻟﻌﻴﻮﻥ ﺍﳌﺮﺍﺽ ،ﻛﻘﻮﻝ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﻜﺎﺗﺐ ﻣﻦ ﺷﻌﺮﺍﺀ ﺟﺰﻳﺮﺓ ﺻﻘﻠﻴﺔ ،ﺃﻋﺎﺩﻫﺎ
ﺍﷲ ﺑﻌﺰﺗﻪ ﻋﻠﻰ ﺍﻹﺳﻼﻡ:
ﻭﻋﻴﻨﻙ ﻨﹶﺭﺠﺴ ﺔﹲ ﺫﺍﺒِﻠﹶ ﻪ ﺒﺨﺩﻙ ﺁﺱ ﻭﺘﻔﹼﺎﺤﺔﹲ
ﻓﻭﺠﻬﻙ ﻟﻲ ﺩﻋﻭﺓ ﻜﺎﻤﻠﻪ ﻭﺭﻴﻘﹸﻙ ﻤﻥ ﻁِﻴﺒﻪ ﻗﹶﻬﻭﺓﹲ
ﻭﻫﻮ ﺗﺸﺒﻴﻪ ﻏﲑ ﺃﻧﻴﻖ ،ﺇﺫﺍ ﺣﻚ ﲟﺤﻚ ﺍﻟﺘﺤﻘﻴﻖ؛ ﻻﻥ ﺑﲔ ﻧﺮﺟﺲ ﺍﳊﺪﺍﺋﻖ ﻭﺍﻷﺣﺪﺍﻕ ،ﺍﳌﻮﺻﻮﻓﺔ ﺑﺎﻟﺪﻋﺞ
ﻭﺗﻜﺤﻴﻞ ﺍﻵﻣﺎﻕ؛ ﻣﻦ ﺍﻟﺘﺒﺎﻳﻦ ﻣﺎ ﺑﲔ ﺍﻷﺿﺪﺍﺩ ،ﻭﻟﻴﺲ ﳛﺴﻦ ﺃﻥ ﲢﻞ ﺍﻟﺼﻔﺮﺓ ﰲ ﻣﻮﺿﻊ ﺍﻟﺴﻮﺍﺩ؛ ﻓﺘﺸﺒﻴﻬﻪ
ﺑﻌﻴﻮﻥ ﺍﳍﺮﺭ ﺃﻭﱃ ﻣﻦ ﺗﺸﺒﻴﻬﻪ ﺑﻌﻴﻮﻥ ﺍﻟﻨﺎﺱ ،ﰲ ﺣﻜﻢ ﺍﻟﻘﻴﺎﺱ .ﻭﺇﳕﺎ ﺣﺴﻦ ﺗﺸﺒﺒﻬﻪ ﺑﺬﻟﻚ ﳌﻮﺿﻊ ﺇﺣﺎﻃﺔ
ﺍﻟﺒﻴﺎﺽ ﺑﺎﻟﺼﻔﺮﺓ ،ﻛﺈﺣﺎﻃﺔ ﺑﻴﺎﺽ ﺍﻟﻌﲔ ﺑﺴﻮﺍﺩﻫﺎ ﻓﻘﻂ .ﻭﻟﻴﺲ ﺗﺸﺒﻴﻬﻬﻢ ﺍﳋﺪﻭﺩ ﺑﺎﻟﻮﺭﺩ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻤﻂ؛ ﻓﺈﺎ
ﺗﺸﺒﻬﻬﺎ ﰲ ﺗﻀﺮﺟﻬﺎ ﺑﺎﳊﻤﺮﺓ ﻭﻧﻌﻮﻣﺘﻬﺎ ،ﻭﻧﺪﺍﻫﺎ ﻭﻧﻀﺮﺎ .ﻭﻛﺬﻟﻚ ﺍﻷﻗﺎﺡ ﺑﺎﻟﺜﻐﻮﺭ .ﻭﺍﻷﻗﺎﺡ :ﲨﻊ
ﺍﻷﻗﺤﻮﺍﻥ؛ ﻻﻥ ﻟﻪ ﻭﺭﻗﺎ ﺍﺑﻴﺾ ﻳﺸﺒﻪ ﺍﻟﺜﻐﺮ ﺑﻪ .ﻭﻗﺪ ﻻﺣﻈﻨﺎ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ ﻣﺎ ﱂ ﻧﻌﻠﻢ ﺃﺣﺪﺍﹰ ﳑﻦ ﻋﲎ ﺑﻨﻘﺪ
ﺍﻟﺸﻌﺮ ﻗﺒﻠﻨﺎ ﻻﺣﻈﻪ ،ﻭﻻ ﻛﺸﻒ ﻗﻨﺎﻉ ﻣﻌﻨﺎﻩ.
ﻭﻷﰉ ﻧﻮﺍﺱ ﻣﻘﺎﻃﻴﻊ ﰲ ﺗﻔﻀﻴﻞ ﺍﻟﻨﺮﺟﺲ ﻋﻠﻰ ﺍﻟﻮﺭﺩ ،ﻣﻨﻬﺎ ﺍﳌﻘﻄﻮﻉ ﺍﻟﺬﻱ ﺃﻭﻟﻪ:
ﻭﺭﻴﺎﺴﺔﹰ ﻟﻭﻻ ﺍﻟﻘﻴﺎﺱ ﺍﻟﻔﺎﺴﺩ ﺃﻴﻥ ﺍﻟﺨﺩﻭﺩ ﻤﻥ ﺍﻟﻌﻴﻭﻥ ﻨﻔﺎﺴ ﺔﹰ
ﺍﻟﻠﻐﺔ :ﻳﻘﺎﻝ :ﺃﺧﻀﻠﺖ ﺍﻟﺸﻲﺀ :ﺇﺫﺍ ﺑﻠﻠﺘﻪ ،ﻭﺧﻀﻞ ،ﺃﻱ ﺭﻃﺐ -ﻭﻻﺑﻦ ﺑﺮﺩ ﻫﺬﺍ:
ﺩﻱ ﺍﻟﺤﺭﻴﺭ ﻭﻗﺩ ﺒﻬﺭ ﻟﻤﺎ ﺒﺩﺍ ﻓﻲ ﺍﻟﱠﻼﺯﻭﺭ
ﻝ ﻭﻗﻠﺕ ﻤﺎ ﻫﺫﺍ ﺒﺸﹶﺭ ﻜﺒﺭ ﺕﹸ ﻤﻥ ﻓﺭﻁ ﺍﻟﺠﻤﺎ
ﺜﻭﺏ ﺍﻟﺴﻤﺎﺀ ﻋﻠﻰ ﺍﻟﻘﻤﺭ ﻓﺄﺠﺎﺒﻨﻲ ﻻ ﺘﹸﻨﻜِﺭﻥ
ﻭﺃﻧﺸﺪﱐ ﺍﻟﻮﺯﻳﺮ ﺍﻟﻜﺎﺗﺐ ﺍﻟﻨﺎﻇﻢ ،ﺍﻟﻨﺎﺛﺮ ﺃﺑﻮ ﺑﻜﺮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻣﻐﺎﻭﺭ ﲟﱰﻟﻪ ﲟﺪﻳﻨﺔ ﺷﺎﻃﺒﺔ ﻗﺎﻝ:
ﺃﻧﺸﺪﻧﺎ ﺍﻟﻔﻘﻴﻪ ﺍﻷﺟﻞ ،ﺍﻟﻌﺎﱂ ﺍﻷﻛﻤﻞ ،ﺍﻟﺰﺍﻫﺪ ﺍﻷﻓﻀﻞ ﻗﺎﺿﻲ ﺍﻟﻘﻀﺎﺓ ،ﻭﻋﻠﻢ ﺍﻟﺮﻭﺍﺓ ،ﺃﺑﻮ ﻋﻠﻲ ﳏﻤﺪ ﺑﻦ ﺣﺴﲔ
ﺍﻟﺼﺪﰲ ،ﻳﻌﺮﻑ ﺑﺎﺑﻦ ﺳﻜﺮﺓ ،ﻗﺎﻝ :ﺃﻧﺸﺪﻧﺎ ﺍﻟﻔﻘﻴﻪ ﺍﻷﺟﻞ ﺃﺑﻮ ﺯﻳﺪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺷﺎﻃﺮ ﺍﻟﺴﺮﻗﺴﻄﻲ ﻟﻨﻔﺴﻪ،
ﻭﻛﺎﻥ ﻧﺴﻴﺞ ﻭﺣﺪﻩ ،ﻭﺷﺎﻋﺮ ﺑﻠﺪﻩ:
ﺃﻫﺭﻭﻝُ ﻓﻲ ﺴﺒﻝِ ﺍﻟﺼﺒﺎ ﺨﺎﻟِﻊ ﺍﻟﻌﺫﹾﺭِ ﻭﻻﺌﻤﺔٍ ﻟﻲ ﺇﺫ ﺭﺃﺘﹾﻨﻲ ﻤﺸﻤﺭ ﺍﹰ
ﻓﻘﺩ ﺩﺏ ﺼﺒﺢ ﺍﻟﺸﱠﻴﺏ ﻓﻲ ﻏﹶﺴﻕ ﺍﻟﺸﱠﻌﺭِ ﺘﻘﻭﻝ ﺘﻨﺒﻪ ﻭﻴﻙ ﻤﻥ ﺭﻗﺩﺓ ﺍﻟﺼﺒﺎ
ﺒﺄﻥ ﺃﻟﺫﱠ ﺍﻟﻨﹼﻭﻡ ﺇﻏﻔﺎﺀﺓﹸ ﺍﻟﻔﹶﺠﺭ ﻓﻘﻠﺕ ﻟﻬﺎ ﻜﹸﻔﹼﻰ ﻋﻥ ﺍﻟﻌﺘﹾﺏ ﻭﺍﻋﻠﻤﻲ
ﻭﺃﻧﺸﺪﻭﻧﺎ ﻟﻪ ﺃﻳﻀﺎ:
ﻭﻳﻜﺔ ﺑﻴﺎﺀ ﻣﺜﻨﺎﺓ ﺑﺎﺛﻨﺘﲔ ﻣﻦ ﺃﺳﻔﻞ :ﺣﺼﻦ ﰲ ﺟﻮﻑ ﻣﺪﻳﻨﺔ ﻣﺮﺳﻴﺔ ،ﻋﻠﻰ ﲬﺴﺔ ﻭﺃﺭﺑﻌﲔ ﻣﻴﻼ ﻣﻨﻬﺎ ،ﻭﺗﺸﺘﺒﻪ
ﺑﺒﻜﺔ ،ﺑﺎﻟﺒﺎﺀ ﺑﻮﺍﺣﺪﺓ ﻣﻦ ﺃﺳﻔﻞ .ﻭﻫﻲ ﻋﻠﻰ ﻣﻘﺮﺑﺔ ﻣﻦ ﺟﺰﻳﺮﺓ ﻃﺮﻳﻒ ﻋﻠﻰ ﺳﺎﺣﻞ ﺍﻟﺒﺤﺮ ﺍﳌﻠﺢ ،ﺭﺃﻳﺘﻬﺎ ﻏﲑ
ﻣﺮﺓ.
ﻓﻤﻦ ﻗﻮﻟﻪ ﰲ ﺍﻟﻐﺰﻝ ﳑﺎ ﺃﻧﺸﺪﻧﻴﻪ ﲨﺎﻋﺔ ﻣﻦ ﺃﺻﺤﺎﺑﻪ:
ﻜﻴﻑ ﺍﻟﻬﺠﻭﻉ ﺒﻁﹾﺭﻑ ﻨﺎﻓﺭِ ﺍﻟﻭﺴﻥِ ﻭﻗﺎﺌﻝٍ ﻓﻴﻡ ﻟﻡ ﺘﹶﻬﺠﻊ ﻓﻘﻠﺕ ﻟﻪ
ﺘﻠﻙ ﺍﻟﺴﻨﺎﺕﹸ ﺍﻟﹼﺘﻲ ﻓﻲ ﻤﻘﹾﻠﹶﺘﹶﻲ ﺤﺴﻥِ ﻟﻡ ﻴﺩﺭِ ﺃﻥ ﺍﻟﻜﹶﺭﻯ ﺍﻟﻤﻤﻨﻭﻉ ﻋﻥ ﺒﺼﺭِﻱ
ﻭﻟﻪ:
ﺼﻴﺭﻨﻲ ﻤﻐﹾﺭﻤﺎﹰ ﻫﻭﺍﻜﹶﺎ ﻴﻭﺴﻑﹸ ﻴﺎ ﺒﻐﹾﻴﺘِﻲ ﻭﺃﻨﹾﺴِﻲ
ﻜﻴﻑ ﺤﻭﻴﺕﹶ ﺍﻟﺫﹼﻱ ﺤﻭﺍﻜﺎ ﻤﻠﻜ ﺕﹶ ﻗﻠﺒﻲ ﻭﺃﻨﺕﹶ ﻓﻴﻪ
ﻭﻣﻦ ﻗﺪﻣﺎﺀ ﺷﻌﺮﺍﺀ ﺻﺎﺣﺐ ﺍﻷﻧﺪﻟﺲ ،ﺃﰊ ﺍﳌﻄﺮﻑ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﳊﻜﻢ ﺍﺑﻦ ﻫﺸﺎﻡ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ
ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﻫﺸﺎﻡ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ:
ﺍﻟﻘﺎﻋﺪ ﻋﻠﻰ ﻛﻴﻮﺍﻥ ،ﺷﺎﻋﺮ ﺫﻟﻚ ﺍﻷﻭﺍﻥ؛ ﻭﻗﺪ ﺍﺛﺒﺖ ﻟﻪ ﻣﻦ ﻗﻮﻟﻪ ﻣﺎ ﻳﺸﻬﺪ ﺑﺈﺑﺪﺍﻋﻪ ،ﻭﺣﺴﻦ ﺗﺼﺮﻓﻪ ﰲ ﺍﳌﻌﺎﱐ
ﻭﺍﺧﺘﺮﺍﻋﻪ ،ﻭﻃﻮﻝ ﻳﺪﻩ ﰲ ﺍﻷﺩﺏ ﻭﺍﻣﺘﺪﺍﺩ ﺑﺎﻋﻪ .ﻓﻤﻦ ﻗﻮﻟﻪ ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﲤﺎﻡ ﺑﻦ ﻋﻠﻘﻤﺔ ﰲ ﺗﺎﺭﳜﻪ:
ﻻ ﺨﹶﻴﺭ ﻓﻲ ﺍﻟﺼﺒﻭﺓ ﻟﻸﺸﹾﻴﺏ ﺒﻌ ﺽ ﺘﹶﺼﺎﺒﻴﻙ ﻋﻠﻰ ﺯﻴﻨﺏ
ﻭﻟﻮ ﺳﻘﻨﺎ ﲨﻴﻊ ﻣﺎ ﻷﻫﻞ ﻗﻄﺮﻧﺎ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﳋﺮﺟﻨﺎ ﻋﻦ ﻏﺮﺿﻨﺎ .ﻓﻠﻨﺮﺟﻊ ﺇﱃ ﺷﻌﺮ ﺍﻟﻐﺰﺍﻝ ﻓﺈﻧﻪ ﻗﺎﻝ ﰲ ﺁﺧﺮﻩ:
ﻭﳌﺎ ﻭﻓﹶﺪ ﻋﻠﻰ ﺍﻟﺴﻠﻄﺎﻥ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺭﺳﻞﹸ ﻣﻠﻚِ ﺍﶈﺒﻮﺱ ﺗﻄﻠﺐ ﺍﻟﺼﻠﺢ ﺑﻌﺪ ﺧﺮﻭﺟﻬﻢ ﻣﻦ ﺇﺷﺒﻴﻠﻴﺔ ،ﻭﺇﻳِﻘﺎﻋِﻬﻢ
ﲜﺒﻬﺎﺎ ﰒ ﻫﺰﳝﺘِﻬﻢ ﺎ ،ﻭﻗﹶﺘﻞ ﻗﺎﺋﺪ ﺍﻷﺳﻄﻮﻝ ﻓﻴﻬﺎ ،ﺭﺃﻯ ﺃﻥ ﻳﺮﺍﺟﻌﻬﻢ ﺑﻘﺒﻮﻝ ﺫﻟﻚ ،ﻓﺄﻣﺮ ﺍﻟﻐﺰﺍﻝ ﺃﻥ ﳝﺸﻲ ﰲ
ﺭﺳﺎﻟﺘﻪ ﻣﻊ ﺭﺳﻞ ﻣﻠﻜﻬﻢ ،ﳌﺎ ﻛﺎﻥ ﺍﻟﻐﺰﺍﻝ ﻋﻠﻴﻪ ﻣﻦ ﺣﺪﺓ ﺍﳋﺎﻃﺮ ،ﻭﺑﺪﻳﻬﺔ ﺍﻟﺮﺃﻱ ،ﻭﺣﺴﻦ ﺍﳉﻮﺍﺏ ﻭﺍﻟﻨﺠﺪﺓ
ﻭﺍﻹﻗﺪﺍﻡ ﻭﺍﻟﺪﺧﻮﻝ ﻭﺍﳋﺮﻭﺝ ﻣﻦ ﻛﻞ ﺑﺎﺏ ،ﻭﺻﺤﺒﺘﻪ ﳛﲕ ﺍﺑﻦ ﺣﺒﻴﺐ ،ﻓﻨﻬﺾ ﺇﱃ ﻣﺪﻳﻨﺔ ﺷﻠﺐ ،ﻭﻗﺪ ﺃﻧﺸﺊ
ﳍﻤﺎ ﻣﺮﻛﺐ ﺣﺴﻦ ﻛﺎﻣﻞ ﺍﻵﻟﺔ ،ﻭﺭﻭﺟﻊ ﻣﻠﻚ ﺍﶈﺒﻮﺱ ﻋﻠﻰ ﺭﺳﺎﻟﺘﻪ ﻭﻛﻮﻓﺊ ﻋﻠﻰ ﻫﺪﻳﺘﻪ ،ﻭﻣﺸﻰ ﺭﺳﻮﻝ
ﻣﻠﻜﻬﻢ ﰲ ﻣﺮﻛﺒﻬﻢ ﺍﻟﺬﻱ ﺟﺎﺀﻭﺍ ﻓﻴﻪ ﻣﻊ ﻣﺮﻛﺐ ﺍﻟﻐﺰﺍﻝ ،ﻓﻠﻤﺎ ﺣﺎﺫﻭﺍ ﺍﻟﻄﺮﻑ ﺍﻷﻋﻈﻢ ﺍﻟﺪﺍﺧﻞ ﰲ ﺍﻟﺒﺤﺮ ﺍﻟﺬﻱ
ﻫﻮ ﺣﺪ ﺍﻷﻧﺪﻟﺲ ﰲ ﺁﺧﺮ ﺍﻟﻐﺮﺏ ،ﻭﻫﻮ ﺍﳉﺒﻞ ﺍﳌﻌﺮﻭﻑ ﺑﺄﻟﻮﻳﺔ ﻫﺎﺝ ﻋﻠﻴﻬﻢ ﺍﻟﺒﺤﺮ ،ﻭﻋﺼﻔﺖ ﻢ ﺭﻳﺢ ﺷﺪﻳﺪﺓ
ﻭﺣﺼﻠﻮﺍ ﰲ ﺍﳊﺪ ﺍﻟﺬﻱ ﻭﺻﻒ ﺍﻟﻐﺰﺍﻝ ﰲ ﻗﻮﻟﻪ:
ﻨﺎ ﺒﻴﻥ ﻤﻭﺝٍ ﻜﺎﻟﺠﺒﺎﻝِ ﻗﺎﻝ ﻟﻲ ﻴﺤﻴﻰ ﻭﺼِﺭ
ﻤﻥ ﺩﺒﻭﺭ ﻭﺸﹶﻤﺎﻝِ ﻭﺘﻭﻟﱠﺘﻨﺎ ﺭﻴﺎﺡ
ﺒﺘﱠﺕﹾ ﻋﺭﺍ ﺘِﻠﻙ ﺍﻟﺤِﺒﺎﻝ ﺸﹶﻘﱠﺕ ﺍﻟﻘِﻠﹾﻌﻴﻥ ﻭﺃﻥ
ﺕ ﺇﻟﻴﻨﺎ ﻋﻥ ﺤِﻴﺎﻝ ﻭﺘﹶﻤﻁﱠﻰ ﻤﻠﹶﻙ ﺍﻟﻤﻭ
ﻓﺭﺃﻴﻨﺎ ﺍﻟﻤﻭﺕ ﺭﺃﻯ ﺍﻟﻌﻴﻥ ﺤﺎﻻﹰ ﺒﻌﺩ ﺤﺎﻝِ
ﰒ ﺃﻥ ﺍﻟﻐﺰﺍﻝ ﺳﻠﻢ ﻣﻦ ﻫﻮﻝ ﺗﻠﻚ ﺍﻟﺒﺤﺎﺭ ،ﻭﺭﻛﻮﺏ ﺍﻷﺧﻄﺎﺭ؛ ﻭﻭﺻﻞ ﺃﻭﻝ ﺑﻼﺩ ﺍﻮﺱ ﺇﱃ ﺟﺰﻳﺮﺓ ﻣﻦ
ﺟﺰﺍﺋﺮﻫﺎ ﻓﺄﻗﺎﻣﻮﺍ ﻓﻴﻬﺎ ﺃﻳﺎﻣﺎﹰ ﻭﺍﺻﻠﺤﻮﺍ ﻣﺮﺍﻛﺒﻬﻢ ،ﻭﺃﲨﻮﺍ ﺃﻧﻔﺴﻬﻢ .ﻭﺗﻘﺪﻡ ﻣﺮﻛﺐ ﺍﻮﺱ ﺇﱃ ﻣﻠﻜﻬﻢ ،ﻓﺄﻋﻠﻤﻪ
ﺑﻠﺤﺎﻕ ﺍﻟﺮﺳﻞ ﻣﻌﻬﻢ ،ﻓﺴﺮ ﺑﺬﻟﻚ ﻭﻭﺟﻪ ﻓﻴﻬﻢ ،ﻓﻤﺸﻮﺍ ﺇﻟﻴﻪ ﺇﱃ ﻣﺴﺘﻘﺮ ﻣﻠﻜﻪ ،ﻭﻫﻲ ﺟﺰﻳﺮﺓ ﻋﻈﻴﻤﺔ ﰲ ﺍﻟﺒﺤﺮ
ﺍﶈﻴﻂ ،ﻓﻴﻬﺎ ﻣﻴﺎﻩ ﻣﻄﺮﺩﺓ ﻭﺟﻨﺎﺕ ،ﻭﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﻟﱪ ﺛﻼﺙ ﳎﺎﺭ ،ﻭﻫﻲ ﺛﻼﲦﺎﺋﺔ ﻣﻴﻞ ،ﻭﻓﻴﻬﺎ ﻣﻦ ﺍﻮﺱ ﻣﺎ ﻻ
ﳛﺼﻰ ﻋﺪﺩﻫﻢ .ﻭﺗﻘﺮﺏ ﻣﻦ ﺗﻠﻚ ﺍﳉﺰﻳﺮﺓ ﺟﺰﺍﺋﺮ ﻛﺜﲑﺓ .ﻣﻨﻬﺎ ﺻﻐﺎﺭ ﻭﻛﺒﺎﺭ،ﺃﻫﻠﻬﺎ ﻛﻠﻬﻢ ﳎﻮﺱ ،ﻭﻣﺎ ﻳﻠﻴﻬﻢ
ﻣﻦ ﺍﻟﱪ ﺃﻳﻀﺎ ﳍﻢ ﻣﺴﲑﺓ ﺃﻳﺎﻡ ،ﻭﻫﻢ ﳎﻮﺱ ،ﻭﻫﻢ ﺍﻟﻴﻮﻡ ﻋﻠﻰ ﺩﻳﻦ ﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﻭﻗﺪ ﺗﺮﻛﻮﺍ ﻋﺒﺎﺩﺓ ﺍﻟﻨﺎﺭ ،ﻭﺩﻳﻨﻬﻢ
ﺍﻟﺬﻱ ﻛﺎﻧﻮﺍ ﻋﻠﻴﻪ ،ﻭﺭﺟﻌﻮﺍ ﻧﺼﺎﺭﻯ ﺇﻻ ﺃﻫﻞ ﺟﺰﺍﺋﺮ ﻣﻨﻘﻄﻌﺔ ﳍﻢ ﰲ ﺍﻟﺒﺤﺮ ﻫﻢ ﻋﻠﻰ ﺩﻳﻨﻬﻢ ﺍﻷﻭﻝ ﻣﻦ ﻋﺒﺎﺩﺓ
ﺍﻟﻨﺎﺭ ،ﻭﻧﻜﺎﺡ ﺍﻷﻡ ﻭﺍﻷﺧﺖ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺃﺻﻨﺎﻑ ﺍﻟﺸﻨﺎﺭ .ﻭﻫﺆﻻﺀ ﻳﻘﺎﺗﻠﻮﻢ ﻭﻳﺴﺒﻮﻢ .ﻓﺄﻣﺮ ﳍﻢ ﺍﳌﻠﻚ
ﲟﱰﻝ ﺣﺴﻦ ﻣﻦ ﻣﻨﺎﺯﳍﻢ ،ﻭﺍﺧﺮﺝ ﺇﻟﻴﻬﻢ ﻣﻦ ﻳﻠﻘﺎﻫﻢ ،ﻭﺍﺣﺘﻔﻞ ﺍﻮﺱ ﻟﺮﺅﻳﺘﻬﻢ .ﻓﺮﺃﻭﺍ ﺍﻟﻌﺠﺐ ﺍﻟﻌﺠﻴﺐ ﻣﻦ
ﺃﺷﻜﺎﳍﻢ ﻭﺃﺯﻳﺎﺋﻬﻢ .ﰒ ﺇﻢ ﺍﻧﺰﻟﻮﺍ ﰲ ﻛﺮﺍﻣﺔ ،ﻭﺃﻗﺎﻣﻮﺍ ﻳﻮﻣﻬﻢ ﺫﻟﻚ ،ﻭﺍﺳﺘﺪﻋﺎﻫﻢ ﺑﻌﺪ ﻳﻮﻣﲔ ﺇﱃ ﺭﺅﻳﺘﻪ،
ﻓﺎﺷﺘﺮﻁ ﺍﻟﻐﺰﺍﻝ ﻋﻠﻴﻪ ﺃﻻ ﻳﺴﺠﺪ ﻟﻪ ﻭﻻ ﳜﺮﺟﻬﻤﺎ ﻋﻦ ﺷﻲﺀ ﻣﻦ ﺳﻨﺘﻬﻤﺎ ،ﻓﺄﺟﺒﻬﻤﺎ ﺇﱃ ﺫﻟﻚ .ﻓﻠﻤﺎ ﻣﺸﻴﺎ ﺇﻟﻴﻪ
ﻗﻌﺪ ﳍﻤﺎ ﰲ ﺃﺣﺴﻦ ﻫﻴﺌﺔ ،ﻭﺃﻣﺮ ﺑﺎﳌﺪﺧﻞ ﺍﻟﺬﻱ ﻳﻔﻀﻲ ﺇﻟﻴﻪ ،ﻓﻀﻴﻖ ﺣﱴ ﻻ ﻳﺪﺧﻞ ﻋﻠﻴﻪ ﺃﺣﺪ ﺇﻻ ﺭﺍﻛﻌﺎﹰ ،ﻓﻠﻤﺎ
ﻭﺻﻞ ﺇﻟﻴﻪ ﺟﻠﺲ ﺇﱃ ﺍﻷﺭﺽ ﻭﻗﺪﻡ ﺭﺟﻠﻴﻪ ﻭﺯﺣﻒ ﻋﻠﻰ ﺃﻟﻴﺘﻪ ﺯﺣﻔﺔ ،ﻓﻠﻤﺎ ﺟﺎﺯ ﺍﻟﺒﺎﺏ ﺍﺳﺘﻮﻯ ﻭﺍﻗﻔﺎﹰ .ﻭﺍﳌﻠﻚ
ﻗﺪ ﺃﻋﺪ ﻟﻪ ﻭﺃﺣﻔﻞ ﰲ ﺍﻟﺴﻼﺡ ﻭﺍﻟﺰﻳﻨﺔ ﺍﻟﻜﺎﻣﻠﺔ .ﻓﻤﺎ ﻫﺎﻟﻪ ﺫﻟﻚ ﻭﻻ ﺫﻋﺮﻩ ،ﺑﻞ ﻗﺎﻡ ﻣﺎﺛﻼﹰ ﺑﲔ ﻳﺪﻳﻪ ،ﻓﻘﺎﻝ:
ﺍﻟﺴﻼﻡ ﻋﻠﻴﻚ ﺃﻳﻬﺎ ﺍﳌﻠﻚ ﻭﻋﻠﻰ ﻣﻦ ﺿﻤﻪ ﻣﺸﻬﺪﻙ ،ﻭﺍﻟﺘﺤﻴﺔ ﺍﻟﻜﺮﳝﺔ ﻟﻚ ،ﻭﻻﺯﻟﺖ ﲤﺘﻊ ﺑﺎﻟﻌﺰ ﻭﺍﻟﺒﻘﺎﺀ
ﻭﺍﻟﻜﺮﺍﻣﺔ ﺍﳌﺎﺿﻴﺔ ﺑﻚ ﺇﱃ ﺷﺮﻑ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،ﺍﳌﺘﺼﻠﺔ ﺑﺎﻟﺪﻭﺍﻡ ﰲ ﺟﻮﺍﺭ ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ ،ﺍﻟﺬﻱ ﻛﻞ ﺷﻲﺀ
ﻗﺎﻝ ﲤﺎﻡ ﺑﻦ ﻋﻠﻘﻤﺔ :ﲰﻌﺖ ﺍﻟﻐﺰﺍﻝ ﳛﺪﺙ ﺬﺍ ﺍﳊﺪﻳﺚ ،ﻓﻘﻠﺖ ﻟﻪ :ﻭﻛﺎﻥ ﳍﺎ ﻣﻦ ﺍﳉﻤﺎﻝ ﰲ ﻧﻔﺴﻬﺎ ﺑﻌﺾ
ﻫﺬﻩ ﺍﳌﱰﻟﺔ ﺍﻟﱵ ﺻﻮﺭﺕ؟ ﻓﻘﺎﻝ :ﻭﺃﺑﻴﻚ ،ﻟﻘﺪ ﻛﺎﻧﺖ ﻓﻴﻬﺎ ﺣﻼﻭﺓ ،ﻭﻟﻜﲏ ﺍﺟﺘﻠﺒﺖ ﺬﺍ ﺍﻟﻘﻮﻝ ﳏﺒﺘﻬﺎ ،ﻭﻧﻠﺖ
ﻣﻨﻬﺎ ﻓﻮﻕ ﻣﺎ ﺃﺭﺩﺕ.
ﻗﺎﻝ ﲤﺎﻡ ﺑﻦ ﻋﻠﻘﻤﺔ :ﻭﺃﺧﱪﱐ ﺃﺣﺪ ﺃﺻﺤﺎﺑﻪ ،ﻗﺎﻝ :ﺃﻭﻟﻌﺖ ﺯﻭﺟﺔ ﻣﻠﻚ ﺍﻮﺱ ﺑﺎﻟﻐﺰﺍﻝ ﻓﻜﺎﻧﺖ ﻻ ﺗﺼﱪ ﻋﻨﻪ
ﻭﻟﻨﺮﺟﻊ ﺇﱃ ﺫﻛﺮ ﺍﻟﻐﺰﺍﻝ ،ﻓﺈﻧﻪ ﳌﺎ ﺃﻧﺸﺪ "ﻧﻮﺩ" ﺍﻟﺸﻌﺮ ﻭﻓﺴﺮﻩ ﺍﻟﺘﺮﲨﺎﻥ ﳍﺎ ،ﺿﺤﻜﺖ ﻣﻨﻪ ﻭﺃﻣﺮﺗﻪ ﺑﺎﳋﻀﺎﺏ.
ﻓﻔﻌﻞ ﺫﻟﻚ ﺍﻟﻐﺰﺍﻝ ،ﻭﻏﺪﺍ ﻋﻠﻴﻬﺎ ﻳﻮﻣﺎﹰ ﺛﺎﻧﻴﺎ .ﻭﻗﺪ ﺍﺧﺘﻀﺐ؛ ﻓﻤﺪﺣﺖ ﺧﻀﺎﺑﻪ ﻭﺣﺴﻨﺘﻪ ﻋﻨﺪﻩ ،ﻓﻔﻲ ﺫﻟﻚ ﻳﻘﻮﻝ
ﺍﻟﻐﺰﺍﻝ:
ﻓﻜﺄﻥ ﺫﺍﻙ ﺃﻋﺎﺩﻨﻲ ﻟﺸﹶﺒﺎﺒِﻲ ﺒﻜﹶﺭ ﺕﹶ ﺘﹸﺤﺴﻥ ﻟﻲ ﺴﻭﺍﺩ ﺨِﻀﺎﺒﻲ
ﺇﻻﹼ ﻜﹶﺸﹶﻤﺱ ﺠﻠﱢﻠﺕ ﺒﻀﺒﺎﺏ ﻤﺎ ﺍﻟﺸﱠﻴﺏ ﻋﻨﺩِﻱ ﻭﺍﻟﺨﻀﺎﺏ ﻟﻭﺍﺼﻑٍ
ﻓﻴﺼﻴﺭ ﻤﺎ ﺴ ﺘِﺭﺕ ﺒﻪ ﻟﺫﹶﻫﺎﺏ ﺘﹶﺨﹾﻔﹶﻰ ﻗﻠﻴﻼﹰ ﺜﻡ ﻴﻘﹾﺸﹶﻌﻬﺎ ﺍﻟﺼﺒﺎ
ﻫﻭ ﺯﻫﺭﺓﹸ ﺍﻹﻓﻬﺎﻡ ﻭﺍﻷﻟﺒﺎﺏ ﻻ ﺘﹸﻨﻜﺭﻱ ﻭﻀﺢ ﺍﻟﻤﺸﻴﺏ ﻓﺈﻨﹼﻤﺎ
ﻭﻁﻼﻭﺓ ﺍﻷﺨﻼﻕ ﻭﺍﻵﺩﺍﺏ ﻓﻠﺩﻱ ﻤﺎ ﺘﹶﻬﻭﻴﻥ ﻤﻥ ﺸﺄﻥ ﺍﻟﺼﺒﺎ
ﰒ ﺍﻧﻔﺼﻞ ﺍﻟﻐﺰﺍﻝ ﻋﻨﻬﻢ ،ﻭﺻﺤﺒﻪ ﺍﻟﺮﺳﻞ ﺇﱃ ﺷﻨﺖ ﻳﻌﻘﻮﺏ ﺑﻜﺘﺎﺏ ﻣﻠﻚ ﺍﻮﺱ ﺇﱃ ﺻﺎﺣﺒﻬﺎ .ﻓﺄﻗﺎﻡ ﻋﻨﺪﻩ
ﻣﻜﺮﻣﺎ ﺷﻬﺮﻳﻦ ،ﺣﱴ ﺍﻧﻘﻀﻰ ﺣﺠﻬﻢ ،ﻓﺼﺪﺭ ﺇﱃ ﻗﺸﺘﺎﻟﺔ ﻣﻊ ﺍﻟﺼﺎﺩﺭﻳﻦ ،ﻭﻣﻨﻬﺎ ﺧﺮﺝ ﺇﱃ ﻃﻠﻴﻄﻠﺔ ﺣﱴ ﳊﻖ
ﲝﻀﺮﺓ ﺍﻟﺴﻠﻄﺎﻥ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﻋﺸﺮﻳﻦ ﺷﻬﺮﺍ ﻭﻣﻦ ﻗﻮﻟﻪ ﺃﻳﻀﺎ ﺍﳌﺘﻔﻖ ﻋﻠﻴﻪ ﰲ ﲨﻴﻊ ﺍﻟﺮﻭﺍﻳﺎﺕ:
ﻓﻔﺅﺍﺩﻩ ﻜﹶﻠﹶﻔﺎﹰ ﺒﻬﻥ ﻤﻭﻜﹼ ﻝُ ﻴﺎ ﺭﺍﺠﻴﺎﹰ ﻭﺩ ﺍﻟﻐﹶﻭﺍﻨﻲ ﻀِﻠﱠ ﺔﹰ
ﻜﹶﻠِ ﻑﹸ ﺍﻟﻤﺤﺏ ﻟﹶﻬﻥ ﻤﻥ ﻻ ﻴﻌﻘﻝ ﻻ ﺘﹶﻜﻠﹶﻔﻥ ﺒﻭﺼﻠِﻬﻥ ﻓﺈﻨﻤﺎ ﺍﻝ
ﻭﺃﻗﺎﻡ ﺍﻟﻐﺰﺍﻝ ﰲ ﺭﺣﻠﺘﻪ ﺗﻠﻚ ﻣﺪﺓ ﻳﺘﺠﻮﻝ ﰲ ﺩﻳﺎﺭ ﺍﳌﺸﺮﻕ ،ﻭﻣﺎ ﺍﻧﻔﻚ ﰲ ﻛﻞ ﻗﻄﺮ ﻣﻨﻪ ﻣﻦ ﻏﺮﻳﺒﺔ ﻳﻄﻠﻌﻬﺎ،
ﻭﻃﺮﻳﻘﺔ ﻳﺒﺪﻋﻬﺎ؛ ﰒ ﺇﻧﻪ ﺭﺟﻊ ﺇﱃ ﻧﻔﺴﻪ ،ﻭﺣﻦ ﺇﱃ ﻣﺴﻘﻂ ﺭﺃﺳﻪ؛ ﻭﺍﻧﺼﺮﻑ ﺇﱃ ﺍﻷﻧﺪﻟﺲ ﻭﻫﻮ ﻗﺪ ﺗﺮﻙ ﺷﺮﺏ
ﺍﳋﻤﺮ ﻭﺗﺰﻫﺪ ﰲ ﺍﻟﺸﻌﺮ ﻭﺷﺎﺭﻑ ﺍﻟﺴﺘﲔ ،ﻭﺭﻛﺐ ﺍﻟﻨﻬﺞ ﺍﳌﺒﲔ؛ ﻭﱂ ﻳﻨﺴﻚ ﻧﺴﻜﺎ ﺃﻋﺠﻤﻴﺎﹰ ،ﺑﻞ ﻇﺮﻑ ﻇﺮﻓﺎ
ﺃﺩﻳﺒﺎ ،ﻭﺳﻠﻚ ﻣﺴﻠﻜﺎ ﻣﻦ ﺍﻟﱪ ﻣﺮﺿﻴﺎ ﻭﻗﺎﻝ ﰲ ﺟﺎﺭﻳﺔ ﺍﺷﺘﺮﺍﻫﺎ ﻭﺍﲰﻬﺎ ﻟﻌﻮﺏ ،ﻭﻗﺪ ﺃﺭﺍﺩ ﻣﻨﻬﺎ ﺃﻣﺮﺍﹰ ﻓﻌﺠﺰ ﻋﻨﻪ
ﺍﻟﻴﻌﺒﻮﺏ:
ﻁﹶﺭﺒﺎﹰ ﻭﺤﻴﺙﹸ ﻗﻤﻴﺼﻬﺎ ﻤﻘﹾﻠﻭﺏ ﻟﻡ ﺃﻨﹾﺱ ﺇﺫ ﺒﺭﺯﺕﹾ ﺇﻟﻰ ﻟﹶﻌﻭ ﺏ
ﻅﹶﺒﻲ ﺘﹶﺩﻟﱠﻪ ﺒﺎﻟﻔﹶﻼ ﻤﺭﻋﻭﺏ ﻭﻜﺄَﻨﱠﻬﺎ ﻓﻲ ﺍﻟﺩﺍﺭ ﺤﻴﻥ ﺘﻌﺭﻀ ﺕﹾ
ﻓﻴﻪ ﻟﹶﺜﹶﺎﺓﹲ ﻋﺫﹾﺒﺔﹲ ﻭﻏﹸﺭﻭﺏ ﺘﹶﻔﺘﹶﺭ ﻋﻥ ﺩﺭ ﺘﹶﻨﺎﺴﻕﹶ ﻨﹶﻅﹾﻤﻪ
ﻋﺴ ﻝٌ ﺒﻤﺎﺀِ ﺴﺤﺎﺒﺔٍ ﻤﻘﹾﻁﻭﺏ ﺤﺎﻭﻟﺕﹸ ﻤﻨﻬﺎ ﺭﺸﻔﹾﺔﹰ ﻓﻜﺄﻨﻬﺎ
ﻨﹶﻔﺱ ﺇﻟﻰ ﺩﺍﻋِﻲ ﺍﻟﻀﻼﻝ ﻁﹶﺭﻭﺏ ﻭﺩﻋﺘﻙ ﺩﺍﻋﻴﺔﹸ ﺍﻟﺼﺒﺎ ﻓﺘﻁﺭﺒ ﺕﹾ
ﻓﹶﻴﻨﺎﻥ ﻏﹸﺼﻨﻙ ﺒﺎﻟﺸﱠﺒﺎﺏ ﺭﻁﻴﺏ ﻭﻅﻨﻨﺕﹶ ﻋﻬﺩﻙ ﻋﻬﺩﻫﺎ ﻓﻲ ﺍﻟﺩﻫﺭ ﺇﺫ
ﻭﺯﻋﺘﻙ ﻋﻨﻪ ﻜﹶ ﺒﺭﺓﹲ ﻭﻤﺸِﻴﺏ ﻓﺠﺭﻴﺕﹶ ﻓﻲ ﺴﻨﹶﻥ ﺍﻟﺼﺒﺎ ﺸﺄﻭﺍﹰ ﻭﻗﺩ
ﺘﺩﻋﻭﻩ ﻤﻬﻤﺎ ﺸِ ﺌْﺘﹶﻪ ﻓﹶﻴﺠﻴﺏ ﻭﺤﺴﺒﺕﹶ ﺼﺎﺤﺒﻙ ﺍﻟﺫﻱ ﻫﻭ ﺫﺍﻙ ﺇﺫ
ﻓﺎﻵﻥ ﺃﺤﺩﺍﺙﹸ ﺍﻟﺯﻤﺎﻥ ﺘﹶﻨﹸﻭﺏ ﻗﺩ ﻜﺎﻥ ﻻ ﻴﻨﹾﺒﻭ ﺇﺫﺍ ﺠﺭﺒﺘﹶﻪ
ﺴﻤﺤ ﺕﹾ ﻓﻤﺎﻝَ ﻋﻠﻰ ﺍﻟﻜﹶﺜِﻴﺏ ﻗﹶﻀِﻴﺏ ﻟﻤﺎ ﺭﺃﺕﹾ ﺫﺍﻙ ﺍﻟﺫﻱ ﺘﹶﻨﹾﺤﻭ ﻟﻪ
ﻜﺎﻟﻔﹶﺠﺭ ﻴﻌﻠﻭﻩ ﺩﺠﻰ ﻏﺭﺒﻴﺏ ﻭﺘﺄﻭﺩﺕﹾ ﺨﹸﻤﺼﺎﻨﺔﹲ ﺒﻬﻨﺎﻨﹶ ﺔﹲ
ﺭﺍﺒِﻲ ﺍﻟﻤﺠﺴﺔ ﻟﻭﻨﹸﻪ ﺤﻠﹾﺒﻭﺏ ﻓﻘﺒﻀﺕﹸ ﻤِﻝْﺀ ﻴﺩﻱ ﻋﻠﻰ ﻤﺴﺘﹶﻬﺩِﻑ
ﻟﻴﺴﺕﹾ ﻷْﺨﺭﻯ ﻭﺍﻷﺩِﻴﺏ ﺃﺭﻴﺏ ﺒِﻴﺩﻱ ﺍﻟﺸﱢﻤﺎﻝ ﻭﻟﻠﺸﱢﻤﺎﻝ ﻟﻁﺎﻓﹶ ﺔﹰ
ﻷﻜﺎﺩ ﻤﻥ ﻓﹶﺭﻁ ﺍﻟﺤﻴﺎﺀ ﺃﺫﹸﻭﺏ ﻓﹶﺘﹶﻘﺎﻋﺱ ﺍﻟﻤﻠﹾﻌﻭﻥ ﻋﻨﻪ ﻭﺇﻨﹼﻨﻲ
ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﺍﻟﻌﻘﺪ ﺍﻟﺬﻱ ﺍﳒﺪ ﻭﻏﺎﺭ ،ﻭﻣﻸ ﺑﺬﻛﺮﻩ ﺍﻵﻓﺎﻕ ﻭﺍﻷﻗﻄﺎﺭ .ﻭﺫﻛﺮ ﺍﻟﻌﺎﱂ ﺍﳌﺆﺭﺥ ﺍﻟﺜﻘﺔ ﺃﺑﻮ ﺑﻜﺮ
ﺍﳊﺴﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻣﻔﺮﺝ ﺍﳌﻌﺎﻓﺮﻱ ﺍﻟﻘﺮﻃﱯ -ﻳﻌﺮﻑ ﺑﺎﻟﻘﺒﺸﻲ -ﻟﺴﻜﻨﺎﻩ ﺎ ،ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺬﻱ ﲰﺎﻩ ﺑﻜﺘﺎﺏ
ﺍﻻﺣﺘﻔﺎﻝ ﰲ ﺗﺎﺭﻳﺦ ﺃﻋﻼﻡ ﺍﻟﺮﺟﺎﻝ ،ﺍﻟﺬﻱ ﺣﺪﺛﻨﺎ ﺑﻪ ﺍﶈﺪﺙ ﺍﻟﻌﺪﻝ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺑﺸﻜﻮﺍﻝ ،ﻋﻦ ﺍﳊﺎﻓﻆ ﺍﻟﺜﻘﺔ
ﺃﰊ ﳏﻤﺪ ﺑﻦ ﻳﺮﺑﻮﻉ ﻋﻦ ﺍﻟﺜﻘﺔ ﺃﰊ ﳏﻤﺪ ﺑﻦ ﺧﺰﺭﺝ ﻋﻨﻪ ،ﻗﺼﺔ ﺟﺮﺕ ﻻﺑﻦ ﻋﺒﺪ ﺭﺑﻪ ،ﻣﻊ ﺍﻟﻜﺎﺗﺐ ﺃﰊ ﺣﻔﺺ
ﻋﻤﺮ ﺑﻦ ﻗﻠﻬﻴﻞ ﰲ ﺍﻟﺘﺴﻤﻊ ﻋﻠﻰ ﺟﺎﺭﻳﺘﻪ ﻣﺼﺎﺑﻴﺢ .ﻭﺍﺗﻔﻖ ﺃﻥ ﺍﺟﺘﺎﺯ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺭﺑﻪ ﺑﺪﺍﺭ ﺃﰊ
ﺣﻔﺺ ﻋﺸﻴﺔ ﻓﻘﺮﻉ ﲰﻌﻪ ﻣﻦ ﻃﻴﺐ ﺍﻟﻐﻨﺎﺀ ﻣﺎ ﺍﺳﺘﻮﻗﻔﻪ ،ﻭﺃﺭﺍﺩ ﺍﻟﺪﻧﻮ ﻣﻦ ﺍﻟﺒﺎﺏ .ﻭﻗﻴﻞ ،ﺇﻧﻪ ﺻﺐ ﻋﻠﻴﻪ ﻣﻦ
ﺍﻟﻌﻠﻴﺔ ﻣﺎﺀ ﺑﻞ ﺛﻴﺎﺑﻪ ،ﻓﻠﻢ ﻳﺮﺩﻋﻪ ﺫﻟﻚ ﻋﻦ ﻃﻠﺐ ﺍﻻﺯﺩﻳﺎﺩ ﰲ ﺍﻟﺴﻤﺎﻉ .ﻓﻌﺪﻝ ﺇﱃ ﻣﺴﺠﺪ ﺑﻘﺮﺏ ﺍﻟﺪﺍﺭ ،ﻭﺳﺄﻝ
ﺍﳌﻌﻠﻢ ﻓﻴﻪ ﺃﻥ ﻳﺄﺗﻴﻪ ﺑﺪﻭﺍﺓ ﻭﺑﻴﺎﺽ ﻳﻜﺘﺐ ﻓﻴﻪ ،ﻓﺠﺎﺀﻩ ﻤﺎ ﻓﻜﺘﺐ ،ﺇﱃ ﻗﻠﻬﻴﻞ ﺭﻗﻌﺔ ﻓﻴﻬﺎ :ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ
ﺍﻟﹼﺮﺣﻴﻢ .ﻃﺎﻭﻟﺘﻚ ﺍﻟﻨﻌﻢ ﻭﻃﺎﻟﺖ ﺑﻚ .ﺇﻧﺎ ﻟﹶﻤﺴﻨﺎ ﲰﺎﺀَ ﻟﹶﻬﻮﻙ" ،ﻓﹶﻮﺟﺪﻧﻬﺎ ﻣﻠِﺌﹶﺖ ﺣﺮﺳﺎﹰ ﺷﺪﻳﺪﺍﹰ ﻭﺷﻬﺒﺎﹰ .ﻭﺃﻧﺎ
ﻛﹸﻨﺎ ﻧﻘﻌﺪ ﻣﻨﻬﺎ ﻣﻘﹶﻌِﺪ ﻟﻠﱠﺴﻤﻊ ،ﻓﹶﻤﻦ ﻳﺴﺘﻤﻊِ ﺍﻵﻥﹶ" ...ﺇﱃ ﺁﺧﺮ ﺍﻵﻳﺔ .ﻭﰲ ﺫﻟﻚ ﺃﻗﻮﻝ:
ﻤﺎ ﻜﻨﺕﹸ ﺃﺤﺴﺏ ﻫﺫﺍ ﺍﻟﻀﻥ ﻓﻲ ﺃﺤﺩِ ﻴﺎ ﻤﻥ ﻴﻀﻥ ﺒﺼﻭﺕ ﺍﻟﻁﺎﺌﺭ ﺍﻟﻐﹶﺭِﺩ
ﺃﺼﻐﺕﹾ ﺇﻟﻰ ﺍﻟﺼﻭﺕ ﻟﻡ ﻴﻨﻘﹸﺹ ﻭﻟﻡ ﻴﺯﺩ ﻟﻭ ﺃﻥ ﺃﺴﻤﺎﻉ ﺃﻫﻝِ ﺍﻷﺭﺽ ﻗﺎﻁﺒ ﺔﹰ
ﺒﻨﹶﺎﺭﻩ ﻻﺴﺘﹶﺭﻗﺕﹸ ﺍﻟﺴﻤﻊ ﻤﻥ ﺒﻌﺩ ﻟﻭﻻ ﺍﺘﻘﺎﺌﻲ ﺸِﻬﺎﺒﺎﹰ ﻤﻨﻙ ﻴﺤﺭﻗﻨﻲ
ﻟﻤﺎﺕﹶ ﻤﻥ ﺤﺴﺩ ﺃﻭ ﺫﹶﺍﺏ ﻤﻥ ﻜﹶﻤﺩ ﻟﻭ ﻜﺎﻥ ﺯﺭﻴﺎﺏ ﺤﻴﺎ ﺜﻡ ﺃﺴﻤﻌﻪ
ﺼﻭﺘﹰﺎ ﻴﺠﻭﻝ ﻤﺠﺎﻝَ ﺍﻟﺭﻭﺡ ﻓﻲ ﺍﻟﺠﺴ ﺩِ ﻓﻼ ﺘﹶﻀﻥ ﻋﻠﻰ ﺃﺫﻨﹾﻲ ﺘﹸﻘﹶﺭﻁﻬﺎ
ﻭﻟﺴﺕﹸ ﺁﺘﻴﻙ ﺇﻻ ﻜِﺴﺭﺘﻲ ﺒﻴﺩﻱ ﺃﻤﺎ ﺍﻟﺸﹼﺭﺍﺏ ﻓﺈﻨﻲ ﻟﺴﺕ ﺃﻗﺭﺒﻪ
ﻭﺳﺄﻝ ﺍﻟﺒﻮﺍﺏ ﻓﺄﻭﺻﻞ ﺍﻟﺮﻗﻌﺔ ﺇﻟﻴﻪ ،ﻓﻠﻤﺎ ﻗﺮﺃﻫﺎ ﻭﻋﺮﻑ ﻣﻮﺿﻌﻪ ﺟﺎﺀ ﺣﺎﻓﻴﺎﹰ ﺇﻟﻴﻪ ،ﻭﺳﺄﻟﻪ ﺍﳊﻀﻮﺭ ﻓﻔﻌﻞ .ﰒ ﻗﺎﻝ
ﳑﺎﺯﺣﺎﹰ :ﻫﺎﺕ ﺍﻟﻜﺴﺮﺓ ﺍﻟﱵ ﺯﻋﻤﺖ ﺃﻧﻚ ﺗﺮﻓﻊ ﻋﻨﺎ ﻣﺌﻮﻧﺘﻬﺎ .ﻓﻘﺎﻝ :ﺃﻧﺼﺮﻑ ﻓﺂﺗﻴﻚ ﺎ .ﻓﺄﻗﺎﻡ ﺃﲪﺪ ﻋﻨﺪﻩ
ﺃﻳﺎﻣﺎﹰ .ﻭﻗﺪ ﺫﻛﺮ ﻫﺬﻩ ﺍﳊﻜﺎﻳﺔ ﺍﳊﻤﻴﺪﻱ ﰲ ﺟﺬﻭﺓ ﺍﳌﻘﺘﺒﺲ ﻟﻪ ﻣﺒﺘﻮﺭﺓ ﻣﺼﺤﻔﺔ.
ﻭﺯﺭﻳﺎﺏ ﻋﻨﺪﻫﻢ ﻛﺎﻥ ﳚﺮﻱ ﳎﺮﻯ ﺍﳌﻮﺻﻠﻲ ﰲ ﺍﻟﻐﻨﺎﺀ ،ﻭﻟﻪ ﻃﺮﺍﺋﻖ ﺃﺧﺬﺕ ﻋﻨﻪ ،ﻭﺃﺻﻮﺍﺕ ﺃﺳﺘﻔﻴﺪﺕ ﻣﻨﻪ.
ﻭﻗﺪﻣﻨﺎﻩ ﺫﻛﺮﻩ ﻋﻨﺪ ﺫﻛﺮ ﺍﻟﻐﺰﺍﻝ ،ﻭﺳﻘﻨﺎ ﺧﱪﻩ.
ﻭﻣﻦ ﺷﻌﺮ ﺍﺑﻦ ﻋﺒﺪ ﺭﺑﻪ:
ﻴﺎ ﻭﺤﺸﺔﹶ ﺍﻟﺭﻭﺡ ﺒﻝ ﻴﺎ ﻏﹸﺭﺒﺔ ﺍﻟﺠﺴﺩِ ﺍﻟﺠﺴ ﻡ ﻓﻲ ﺒﻠﺩ ﻭﺍﻟﺭﻭﺡ ﻓﻲ ﺒﻠ ﺩِ
ﻧﺴﺐ ﺇﱃ ﺑﻠﺪ ﻫﻨﺎﻙ ﺗﻌﺮﻑ ﺑﻘﺴﻄﻠﺔ ﺩﺭﺍﺝ ،ﻣﻌﺪﻭﺩ ﰲ ﺍﻷﻧﺪﻟﺲ ﰲ ﲨﻠﺔ ﺍﻟﻌﻠﻤﺎﺀ ،ﻭﺍﳌﺘﻘﺪﻣﲔ ﻣﻦ ﺍﻟﺸﻌﺮﺍﺀ،
ﻭﺍﳌﺬﻛﻮﺭﻳﻦ ﻣﻦ ﺍﻟﺒﻠﻐﺎﺀ ،ﻭﺷﻌﺮﻩ ﻭﺗﺮﺳﻴﻠﻪ ﰲ ﻋﺪﺓ ﺃﺟﺰﺍﺀ .ﻓﻤﻦ ﻣﺴﺘﺤﺴﻦ ﻗﻮﻟﻪ ﻣﺎ ﻗﺎﻟﻪ ﰲ ﻣﻠﻚ ﺳﺮﻗﺴﻄﺔ،
ﺍﳌﻨﺬﺭ ﺑﻦ ﳛﲕ ﺍﻟﺘﺠﻴﱯ:
ﻭﺴﻠﹸﻭﺍ ﻟِﺴﺎﻨﻲ ﻋﻥ ﻤﻜﺎﺭِﻡ ﻤﻨ ﺫِﺭِ ﻴﺎ ﻋﺎﻜﻔﻴﻥ ﻋﻠﻰ ﺍﻟﻤﺩﺍﻡ ﺘﹶﻨﱠﺒﻬﻭﺍ
ﻜﺭﻤ ﺎﹰ ﻟﺠﺎﺩ ﺒﻬﺎ ﻭﻟﻡ ﻴ ﺘﹶﻌﺫﱠﺭ ﻤِﻠﻙ ﻟﻭ ﺍﺴﺘﻭﻫﺒﺕﹶ ﺤﺒ ﺔﹶ ﻗﹶﻠﺒﻪ
ﻗﺎﻝ ﺍﳊﻤﻴﺪﻱ" :ﲰﻌﺖ ﺃﺑﺎ ﳏﻤﺪ ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ،ﻭﻛﺎﻥ ﻋﺎﳌﺎﹰ ﺑﻨﻘﺪ ﺍﻟﺸﻌﺮ ﻳﻘﻮﻝ" :ﻟﻮ ﱂ ﻳﻜﻦ ﻟﻨﺎ ﻣﻦ ﻓﺤﻮﻝ
ﺍﻟﺸﻌﺮﺍﺀ ﺇﻻ ﺃﲪﺪ ﺑﻦ ﺩﺭﺍﺝ ﳌﺎ ﺗﺄﺧﺮ ﻋﻦ ﺷﺄﻭ ﺣﺒﻴﺐ ﻭﺍﳌﺘﻨﱯ" ﻣﺎﺕ ﺃﺑﻮ ﻋﻤﺮ ﻗﺮﻳﺒﺎﹰ ﻣﻦ ﺍﻟﻌﺸﺮﻳﻦ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ
ﺍﻷﺩﻳﺐ ﺍﳊﺴﻴﺐ:
ﺍﺒﻥ ﺸﻬﻴﺩ
ﺃﺑﻮ ﻋﺎﻣﺮ ﺃﲪﺪ ﺑﻦ ﺍﻟﺴﺎﺩﺓ ﺍﻟﻮﺯﺭﺍﺀ :ﺃﰊ ﻣﺮﻭﺍﻥ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ ﺑﻦ ﺫﻱ ﺍﻟﻮﺯﺍﺭﺗﲔ ﺍﻷﻋﻠﻰ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ
ﺍﳌﻠﻚ ﺍﺑﻦ ﻋﻤﺮ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻴﺴﻰ ﺑﻦ ﺷﻬﻴﺪ ﺃﺷﺠﻌﻲ ﺍﻟﻨﺴﺐ ،ﻣﻦ ﻭﻟﺪ ﺍﻟﻮﺿﺎﺡ ﺑﻦ ﺭﺯﺍﺡ ﺍﻟﺬﻱ ﻛﺎﻥ ﻣﻊ
ﺍﻟﻀﺤﺎﻙ ﺑﻦ ﻗﻴﺲ ﺍﻟﻔﻬﺮﻱ ﻳﻮﻡ ﻣﺮﺝ ﺭﺍﻫﻂ.
ﻭﺃﺑﻮ ﻋﺎﻣﺮ ﻫﺬﺍ ﺃﺭﺳﺦ ﺃﻫﻞ ﺍﻷﻧﺪﻟﺲ ﻗﺎﻃﺒﺔ ﺑﺎﻷﺩﺏ ،ﻳﻨﺴﻞ ﺇﻟﻴﻪ ﻣﻦ ﻛﻞ ﺣﺪﺏ؛ ﻭﱂ ﻳﺮ ﻟﻨﻔﺴﻪ ﰲ ﺍﻟﺒﻼﻏﺔ
ﺃﺣﺪﺍﹰ ﳚﺎﺭﻳﻪ ،ﻭﻳﺴﺎﺟﻠﻪ ﰲ ﲨﻴﻊ ﺍﻟﻌﻠﻮﻡ ﻭﻳﺒﺎﺭﻳﻪ ،ﻭﺃﻣﺎ ﺍﻟﻜﺮﻡ ﻓﻼ ﻳﻘﺎﺭﺑﻪ ﻓﻴﻪ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺑﻠﺪﻩ ﻭﻻ ﻳﺪﺍﻧﻴﻪ.
ﻭﻣﻦ ﺃﺧﺒﺎﺭﻩ ﺍﻟﻌﻈﻴﻤﺔ ،ﻭﻣﻨﺎﻗﺒﻪ ﺍﻟﻜﺮﳝﺔ ،ﻣﺎ ﺣﺪﺛﲏ ﺑﻪ ﺍﻟﻔﻘﻴﻪ ﺍﻟﻌﺎﱂ ﺍﶈﺪﺙ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻘﺎﺿﻲ ﲟﺪﻳﻨﺔ ﻏﺮﻧﺎﻃﺔ
ﻭﺃﻋﻤﺎﳍﺎ ،ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪ ﺍﳌﻨﻌﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺍﳋﺰﺭﺟﻲ ،ﺭﲪﻪ ﺍﷲ ،ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﺍﻟﻮﺯﻳﺮ ﺃﺑﻮ ﻋﺎﻣﺮ
ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﻤﺮ ﺍﻟﺴﺎﳌﻲ ،ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺼﻔﺎﺭ ﻗﺎﻝ:
ﻛﺎﻥ ﺭﺟﻞ ﻣﻦ ﺃﻫﻞ ﻃﻠﻴﻄﻠﺔ ﺫﺍ ﳏﻞ ﺷﺮﻳﻒ ،ﻭﻣﻜﺎﻥ ﻋﺎﻝ ﻣﻨﻴﻒ؛ ﻓﻨﺒﺎ ﺑﻪ ﺍﻟﻮﻃﻦ ،ﻭﺧﺎﻧﻪ ﻋﻠﻰ ﻣﻌﻬﻮﺩﻩ ﺍﻟﺰﻣﻦ؛
ﻓﺄﺗﻰ ﺇﱃ ﻗﺮﻃﺒﺔ ﺭﺙ ﺍﳊﺎﻝ ،ﻣﻨﺒﺖ ﺍﳊﺒﺎﻝ؛ ﻻ ﳝﻠﻚ ﻓﺘﻴﻼ ،ﻭﻻ ﻳﺪﺭﻙ ﻛﺜﲑﺍ ﻭﻻ ﻗﻠﻴﻼ؛ ﻓﺄﻧﺰﻝ ﻋﻴﺎﻟﻪ ﰲ ﺃﺣﺪ
ﺍﻟﻔﻨﺎﺩﻕ ﻭﺧﺮﺝ ﻳﻠﺘﻤﺲ ﺣﺮﺍﹰ ﻳﺴﺘﺠﺪﻳﻪ ،ﻭﻓﺎﺿﻼ ﻳﺴﺘﻬﺪﻳﻪ .ﻓﺄﺭﺷﺪ ﺇﱃ ﺃﰊ ﻋﺎﻣﺮ ﺑﻦ ﺷﻬﻴﺪ ،ﻓﻜﺘﺐ ﺇﻟﻴﻪ ﻛﺘﺎﺑﺎ
ﻳﻌﺮﺏ ﻋﻦ ﻓﻀﻞ ﺃﺩﺏ ،ﻭﻛﺮﱘ ﻧﺴﺐ .ﻓﻘﺎﻝ ﻟﻠﺮﺍﻓﻊ ﻟﻪ :ﻣﺎ ﺯﻱ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻭﻟﺒﺴﻪ؟ ﻭﻛﻴﻒ ﳘﺘﻪ ﻭﻧﻔﺴﻪ؟.
ﻓﺄﻋﻠﻤﻪ ﲟﺎ ﺑﺪﺍ ﻣﻦ ﺣﺎﻟﻪ؛ ﻭﻇﻬﺮ ﻣﻦ ﺍﺧﺘﻼﻟﻪ ،ﻓﺄﻣﺮ ﺑﺪﺧﻮﻟﻪ .ﻓﻠﻤﺎ ﺃﺩﻧﺎﻩ ﺃﺑﻮ ﻋﺎﻣﺮ ﻭﻗﺮﺑﻪ ،ﻭﺭﺗﺐ ﻟﻪ ﻣﻦ ﺍﻟﱪ
ﻭﺍﻹﻛﺮﺍﻡ ﻣﺎ ﺭﺗﺒﻪ؛ ﰒ ﺇﻧﻪ ﺃﺳﺮ ﺇﱃ ﻭﻛﻴﻠﻪ ﺑﻜﻼﻡ ﱂ ﻳﺪﺭﻩ ﺍﻟﺮﺟﻞ ،ﺇﺫ ﻛﺎﻥ ﺣﺎﺋﺮﺍ ﻗﺪ ﺍﻛﺘﻨﻔﻪ ﺍﳋﺠﻞ .ﰒ ﺃﻣﺮ ﺃﻥ
ﻳﺪﺧﻞ ﰲ ﺍﳊﻤﺎﻡ ،ﻭﳛﺘﻔﻞ ﰲ ﺍﻟﱪ ﺑﻪ ﻭﺍﻹﻛﺮﺍﻡ .ﻓﻠﻤﺎ ﺧﺮﺝ ﻣﻨﻪ ﺃﻟﻔﻰ ﺳﺒﻨﻴﺔ ﺑﺜﻴﺎﺏ ﺃﻋﺪﺕ ﻟﻪ ﻓﻠﺒﺴﻬﺎ ،ﻭﺃﻋﻴﺪ
ﺇﱃ ﺩﺍﺭ ﺍﺑﻦ ﺷﻬﻴﺪ ،ﻭﻭﺍﻓﻖ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺩﻋﻮﺓ ﻟﻪ ﻟﺒﻌﺾ ﺍﻟﻘﻮﻡ ،ﻓﻤﻜﺚ ﺍﻟﺮﺟﻞ ﻭﻫﻮ ﻣﻌﻠﻖ ﺍﻟﺒﺎﻝ ،ﲟﻦ ﺗﺮﻛﻪ
ﻫﻨﺎﻟﻚ ﻣﻦ ﺍﻟﻌﻴﺎﻝ؛ ﻓﻠﻤﺎ ﺍﻧﺘﻈﻢ ﺍﻷﺻﺤﺎﺏ ،ﻭﻗﺪﻡ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ،ﺩﺧﻞ ﺍﻟﺮﺟﻞ ﻣﺪﺧﻠﻬﻢ ﰲ ﺫﻟﻚ ﺍﳌﺄﻧﺲ،
ﻭﺃﺧﺬ ﻣﻜﺎﻧﻪ ﻣﻦ ﺍﻠﺲ؛ ﻭﺃﺑﻮ ﻋﺎﻣﺮ ﺑﻦ ﺷﻬﻴﺪ ﻳﺆﺛﺮ ﻣﻜﺎﻧﻪ ،ﻭﻳﺪﻋﻮ ﺇﱃ ﺑﺮﻩ ﺇﺧﻮﺍﻧﻪ .ﻓﻤﻜﺚ ﺍﻟﺮﺟﻞ ﺑﲔ ﻓﺮﺡ
ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﻓﻤﻦ ﻗﺼﺎﺋﺪﻩ ﺍﻟﱵ ﺿﺮﺑﺖ ﰲ ﺍﻹﺑﺪﺍﻉ ﺑﺴﻬﻢ ،ﻭﻃﻠﻌﺖ ﰲ ﻛﻞ ﺧﺎﻃﺮ ﻭﻭﻫﻢ،
ﻭﻧﺰﻋﺖ ﻣﱰﻋﺎﹰ ﻗﺼﺮ ﻋﻨﻪ ﺣﺒﻴﺐ ﻭﺍﺑﻦ ﺍﳉﻬﻢ:
ﻭﻨﺎﺏ ﻋﻥ ﻁِﻴﺏ ﻟﹸﻘﹾﻴﺎﻨﺎ ﺘﹶﺠﺎﻓﻴﻨﹶﺎ ﺃﻀﺤﻰ ﺍﻟﺘﻨﺎﺌﻲ ﺒﺩﻴﻼﹰ ﻤﻥ ﺘﹶﺩﺍﻨﻴﻨﺎ
ﺸﹶﻭﻗﺎﹸ ﺇﻟﻴﻜﻡ ﻭﻻ ﺠﻔﱠﺕ ﻤﺂﻗﻴﻨﺎ ﺒِﺘﹾﻡ ﻭﺒِﻨﱢﺎ ﻓﻤﺎ ﺍﺒﺘﻠﱠﺕ ﺠﻭﺍﻨﺤﻨﺎ
ﻴﻘﹾﻀﻲ ﻋﻠﻴﻨﺎ ﺍﻷﺴﻰ ﻟﻭﻻ ﺘﺄﺴﻴﻨﺎ ﺘﻜﺎﺩ ﺤﻴﻥ ﺘﹸﻨﺎﺠﻴﻜﻡ ﻀﻤﺎﺌُﺭﻨﺎ
ﺴﻭﺩﺍﹰ ﻭﻜﺎﻨﺕﹾ ﺒﻜﹸﻡ ﺒﻴﻀﺎﹰ ﻟﹶﻴﺎﻟﻴﻨﺎ ﺤﺎﻟﺕﹾ ﻟﻔﻘﺩﻜﹸﻡ ﺃﻴﺎﻤﻨﺎ ﻓﻐﹶﺩ ﺕﹾ
ﻭﻤﻭﺭﺩ ﺍﻟﻠﱠﻬﻭ ﺼﺎﻑٍ ﻤﻥ ﺘﹶﺼﺎﻓِﻴﻨﺎ ﺇﺫ ﺠﺎﻨﺏ ﺍﻟﻌﻴﺵِ ﻁﹶﻠﹾ ﻕﹲ ﻤﻥ ﺘﺄﻟﱢﻔﻨﺎ
ﻗﹸﻁﻭﻓﹸﻬﺎ ﻓﺠﻨﻴﻨﹶﺎ ﻤﻨﻪ ﻤﺎﺸِﻴﻨﹶﺎ ﻭﺇﺫ ﻫﺼﺭﻨﺎ ﻏﹸﺼﻭﻥ ﺍﻷﻨﺱ ﺩﺍﻨﻴ ﺔﹰ
ﻜﹸﻨﺘﻡ ﻷﺭﻭﺍﺤِﻨﺎ ﺇﻻﹼ ﺭﻴﺎﺤِﻴﻨﺎ ﻟِﻴﺴﻕ ﻋﻬﺩﻜﹸﻡ ﻋﻬﺩ ﺍﻟﺴﺭﻭﺭ ﻓﻤﺎ
ﺤﺯﻨﺎﹰ ﻤﻊ ﺍﻟﺩﻫﺭِ ﻻ ﻴﺒﻠﻰ ﻭﻴﺒﻠﻴﻨﺎ ﻤﻥ ﻤﺒﻠﻎﹸ ﺍﻟﻤﻠﺒِﺜﻴﻥ ﺒﺎﻨﺘﺯﺍﺤِﻬ ﻡ
ﺃﻨﺴﺎﹰ ﺒﻘﹸﺭﺒﻬﻡ ﻗﺩ ﻋﺎﺩ ﻴﺒﻜﻴﻨﺎ ﺃﻥ ﺍﻟﺯﻤﺎﻥ ﺍﻟﺫﻱ ﻤﺎ ﺯﺍﻝ ﻴﻀﺤﻜﻨﺎ
ﺒﺄﻥ ﻨﹶﻐﹶﺹ ﻓﻘﺎﻝَ ﺍﻟﺩﻫﺭ ﺁﻤﻴﻨﺎ ﻏﻴﻅﹶ ﺍﻟﻌِﺩﺍ ﻤﻥ ﺘﹶﺴﺎﻗﻴﻨﺎ ﺍﻟﻬﻭﻯ ﻓﺩﻋﻭﺍ
ﻭﺑﺎﺕ ﻟﻴﻠﺔ ﺑﺈﺣﺪﻯ ﺟﻨﺎﺕ ﺇﺷﺒﻴﻠﻴﺔ ﻓﻘﺎﻝ:
ﺇﻟﻰ ﺃﻥ ﺒﺩﺍ ﻟﻠِﺼﺒﺢ ﻓﻲ ﺍﻟﻠﱠﻴﻝ ﺘﺄﺸﻴﺭ ﻭﻟﻴﻝٍ ﺃﺩﻤﻨﺎ ﻓﻴﻪ ﺸﹸﺭﺏ ﻤﺩﺍﻤ ﺔٍ
ﻓﻭﻟﹼﺕ ﻨﹸﺠﻭﻡ ﺍﻟﻠﹼﻴﻝِ ﻭﺍﻟﻠﹼﻴﻝُ ﻤﻘﹾﻬﻭﺭ ﻭﺠﺎﺀﺕ ﻨﹸﺠﻭﻡ ﺍﻟﻠﱠﻴﻝ ﺘﹶﻀﺭﺏ ﻓﻲ ﺍﻟﺩﺠﻰ
ﻭﻟﻡ ﻴﻌﺭﻨﹶﺎ ﻫﻡ ﻭﻻ ﻋﺎﻕ ﺘﹶﻜﹾﺩﻴﺭ ﻓﹶﺠﺯﻨﹶﺎ ﻤﻥ ﺍﻟﻠﱠﺫﺍﺕ ﺃﻁﹾﻴﺏ ﻁِﻴﺒﻬﺎ
ﻭﻟﻜﻥ ﻟﻴﺎﻟﻲ ﺍﻟﺩﻫِﺭ ﻓﻴﻬﻥ ﺘﻘﺼﻴﺭ ﺨﹶﻼ ﺃﻨﹼﻪ ﻟﻭ ﻁﺎﻝَ ﺩﺍﻤﺕﹾ ﻤﺴﺭﺘﻲ
ﻟِﻲ ﺍﻟﺤﻴﺎﺓﹸ ﺒﺤﻅﻲ ﻤﻨﻙ ﻟﻡ ﺃﺒ ﻊِ ﻴﺎ ﺒﺎﺌﻌﺎ ﺤﻅﱠﻪ ﻤﻨﹼﻲ ﻭﻟﻭ ﺒﺫﻟﺕ
ﻻ ﺘﹶﺴﺘﻁﻴﻊ ﻗﹸﻠﻭﺏ ﺍﻟﻨﺎﺱ ﻴﺴﺘﻁِﻊ ﺤﺴﺒﻲ ﺒﺄﻨﹼﻙ ﺇﻥ ﺤﻤﻠﺕ ﻗﻠﺒﻲ ﻤﺎ
ﻭﻭﻝِ ﺃﻗﺒِﻝْ ،ﻭﻗﹸﻝ ﺃﺴﻤِﻊ ،ﻭﻤﺭ ﺃﻁﻊ ﺘِﻪ ﺍﺤﺘﻤِ ﻝْ ،ﻭﺍﺴﺘﹶﻁﻝ ﺃﺼﺒﺭ ،ﻭﻋِﺯﺃﻫﻥ
ﻫﺬﺍ ﺃﺣﺴﻦ ﻣﺎ ﻗﻴﻞ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ،ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺫﻛﺮ ﺍﳉﻮﺍﺏ ﻟﻜﻞ ﺣﺮﻑ ﻣﻦ ﺣﺮﻭﻑ ﺍﻷ ﻣﺮ ،ﻭﺧﻠﻮ ﺑﻴﺖ ﺃﰊ
ﺍﻟﻄﻴﺐ ﺍﳌﺘﻨﱯ:
ﺯِﺩ ﻫﺵﱠ ﺒﺵﱠ ﺘﹶﻔﻀﻝْ ﺍﺩﻥ ﺴﺭﺼﻴﻝ ﺃﻗِﻝ ﺃﻨِﻝ ﺍﻗﹾﻁﻊ ﺍﺤﻤِﻝ ﻋﻝﱢ ﺴﻝﱢ ﺃﻋِﺩ
ﻭﻟﺒﻌﺾ ﺃﻫﻞ ﺫﻟﻚ ﺍﻟﻌﺼﺮ ،ﻭﻫﻮ ﺃﻗﻞ ﺗﻜﻠﻔﺎ ﻭﺃﻳﺴﺮ ﺗﻌﺴﻔﺎ:
ﻭﺴﺩ ﻭﺍﺭﻕﹶ ﻭﺍﻏﹾﻨﹶﻡ ﻭﺍﺴﺘﺯِﺩ ﺭﻓﻌﺔﹰ ﻭﺍﺴ ﻡ ﻓﹶﺩﻡ ﻭﺍﺒِﻕﹶ ﻭﺍﺴﻠﹶﻡ ﻭﺍﺴﺘﻁﻝْ ﻋﺯﺓﹰ ﻭﺼِﻝِ
ﻭﻟﻥ ﻴﺘﹶﻼﻗﻰ ﺍﺜﻨﺎﻥ ﻓﻌ ﻠﹸﻙ ﻭﺍﻟﺫﱠﻡ ﻓﻠﻥ ﻴﺘﻨﺎﻓﹶﻰ ﺍﺜﻨﺎﻥِ ﺭﺃﻴﻙ ﻭﺍﻟﻨﱡﻬﻲ
ﻭﻷﰊ ﺍﻟﻔﺮﺝ ﺍﻷﺻﺒﻬﺎﱐ ﻣﺆﻟﻒ ﻛﺘﺎﺏ ﺍﻷﻏﺎﱐ:
ﻴﺎ ﻓﺭﺤﺔﹶ ﺍﻷﻤﻥ ﺒﻌﺩ ﺍﻟﺭﻭﻉ ﻭﺍﻟﻭﻫﻝَ ﻴﺎ ﻓﺭﺤﺔﹶ ﺍﻟﻬﻡ ﺒﻌﺩ ﺍﻟﻴﺄﺱِ ﻤﻥ ﻓﺭﺝٍ
ﺍﺴﻠﹶﻡ ﻭﺩﻡ ﻭﺍﺒﻕﹶ ﻭﺍﻤﻠﻙ ﻭﺍﻨﻡ ﻭﺍﺴﻡ ﻭﺯِﺩ ﻭﺃﻋﻁِ ﻭﺍﻤﻨﹶﻊ ﻭﻀﺭ ﻭﺍﻨﹾﻔﹶﻊ ﻭﺼِﻝ ﻭﺼﻝِ
ﻭﻛﺎﻥ ﺍﻷﺻﻞ ﰲ ﺫﻟﻚ ﻗﻮﻝ ﺃﰊ ﺍﻟﻌﻤﻴﺜﻞ ﰲ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻃﺎﻫﺮ ،ﺫﻱ ﺍﻟﻴﻤﻴﻨﲔ:
ﻜﺨِﺼﺎﻝ ﻋﺒﺩ ﺍﷲ ﺃﻨﹾﺼِﺕﹾ ﻭﺍﺴﻤ ﻊِ ﻴﺎ ﻤﻥ ﻴﺤﺎﻭﻝ ﺃﻥ ﺘﻜﻭﻥ ﺼِﻔﺎﺘﹸﻪ
ﻭﺍﺼﻔﹶﺢ ﻭﻜﺎﻑِ ﻭﺩﺍﺭِ ﻭﺍﺤﻠﹸﻡ ﻭﺍﺸﹾﺠﻊ ﺃﺼﺩﻕ ﻭﻋِﻑﱠ ﻭﺠﺩ ﻭﺃﻨﺼﻑﹾ ﻭﺍﺤﺘﹶﻤِﻝ
ﻭﻛﺎﻥ ﳎﻠﺲ ﺫﻱ ﺍﻟﻮﺯﺍﺭﺗﲔ ﺃﰊ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﺯﻳﺪﻭﻥ ﻣﻨﺤﻄﺎﹰ ﻋﻦ ﳎﻠﺲ ﺍﻟﺴﻠﻄﺎﻥ ﺍﳌﻌﺘﻤﺪ ﻋﻠﻰ ﺍﷲ ﺃﰊ ﺍﻟﻘﺎﺳﻢ
ﳏﻤﺪ ،ﺍﺑﻦ ﺍﻟﺴﻠﻄﺎﻥ ﺃﰊ ﻋﻤﺮﻭ ﻋﺒﺎﺩ ،ﰲ ﺍﻟﻘﻌﻮﺩ ﻹﻧﻘﺎﺫ ﺃﻭﺍﻣﺮ ﺃﺑﻴﻪ ،ﺇﺫ ﻛﺎﻥ ﳌﺎ ﻫﺎﺟﺮ ﺇﻟﻴﻪ ﻣﻦ ﻗﺮﻃﺒﺔ ﺗﻠﻘﺎﻩ
ﺑﺄﻋﻠﻰ ﺍﶈﻞ ،ﻭﻋﻮﻝ ﻋﻠﻴﻪ ﰲ ﺍﻟﻌﻘﺪ ﻭﺍﳊﻞ ،ﻓﻜﺘﺐ ﺇﻟﻴﻪ ﺍﳌﻌﺘﻤﺪ:
ﻭﻟﹶﻪ ﻓﻲ ﺍﻟﻨﱠﻔﺱِ ﺃﻋﻠﻰ ﻤﺠﻠ ﺱِ ﺃﻴﻬﺎ ﺍﻟﻤﻨﺤﻁ ﻋﻨﻲ ﻤﺠﻠﺴ ﺎﹰ
ﺃﻥ ﺘﹸﺭﻯ ﺘﹸﺤﻤﻝُ ﻓﻭﻕ ﺍﻷﺭﺅُﺱِ ﺒِﻔﺅﺩﺍﻱ ﻟﻙ ﺤﺏ ﻴﻘﺘﻀﻲ
ﻓﺮﺍﺟﻌﻪ ﺍﺑﻦ ﺯﻳﺪﻭﻥ:
ﺃﻡ ﻨﹶﺴﻴﻡ ﺍﻟﺭﻭﺽ ﺘﺤﺕ ﺍﻟﺠِﻨﹾﺩﺱِ ﺃﺴﻘﻴﻁﹸ ﺍﻟﻁﻝﱢ ﻓﻭﻕ ﺍﻟﻨﱠﺭﺠِﺱ
ﰒ ﺇﻧﻪ ﺃﻋﻤﻞ ﻟﻨﻔﺴﻪ ﰲ ﺍﳋﻼﺹ ﻣﻦ ﺳﺠﻨﻪ ﺣﻴﻼ ،ﻭﺍﲣﺬ ﺍﻟﻠﻴﻞ ﻟﻠﻬﺮﺏ ﲨﻼ .ﻓﻘﻄﻊ ﰲ ﻟﻴﻠﺔ ﻭﺍﺣﺪﺓ ﻣﺎ ﺑﲔ
ﻗﺮﻃﺒﺔ ﻭﺇﺷﺒﻴﻠﻴﺔ ﻣﻦ ﺍﳌﻔﺎﻭﺯ ﻭﺍﳌﺮﺍﺣﻞ ،ﻭﻣﺴﺎﻓﺘﻬﺎ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻟﻮ ﺃﺧﺬﺕ ﺍﻟﺮﻭﺍﺣﻞ .ﻭﳌﺎ ﺍﺗﺼﻞ ﺧﱪ ﻭﺻﻮﻟﻪ ﺑﺄﰊ
ﻋﻤﺮﻭ ﻋﺒﺎﺩ ،ﻭﻫﻮ ﻳﻮﻣﺌﺬ ﺳﻠﻄﺎﻥ ﺗﻠﻚ ﺍﻟﺒﻼﺩ؛ ﺗﻠﻘﺎﻩ ﰲ ﲨﺎﻋﺔ ﻣﻦ ﲨﺎﻫﲑ ﺍﻟﻜﻤﺎﺓ ،ﻭﻣﺸﺎﻫﲑ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻘﻀﺎﺓ؛
ﻓﺄﻟﻘﻰ ﻣﻘﺎﻟﻴﺪ ﻭﺯﺍﺭﺗﻪ ﻭﲨﻴﻊ ﺃﻣﻮﺭ ﺩﻭﻟﺘﻪ ﺇﻟﻴﻪ ،ﻭﺃﻓﺎﺽ ﺍﳊﻠﻊ ﻭﺍﻟﺴﻮﺍﺑﻎ ﻋﻠﻴﻪ.
ﻫﻮ ﻭﺍﺑﻦ ﺯﻳﺪﻭﻥ ﻓﺮﺳﺎ ﺭﻫﺎﻥ ،ﻭﺭﺿﻴﻌﺎ ﻟﺒﺎﻥ ،ﰲ ﺍﻟﺘﺼﺮﻑ ﰲ ﻓﻨﻮﻥ ﺍﻟﺒﻴﺎﻥ؛ ﻭﳘﺎ ﻛﺎﻧﺎ ﺷﺎﻋﺮﻱ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ.
ﻭﻛﺎﻧﺖ ﻣﻠﻮﻙ ﺍﻷﻧﺪﻟﺲ ﲣﺎﻓﻪ ﻟﺒﺬﺍﺀﺓ ﻟﺴﺎﻧﻪ ،ﻭﺑﺮﺍﻋﺔ ﺇﺣﺴﺎﻧﻪ؛ ﻻ ﺳﻴﻤﺎ ﺣﲔ ﺍﺷﺘﻤﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻠﻄﺎﻥ ﺍﳌﻌﺘﻤﺪ
ﻋﻠﻰ ﺍﷲ ﻭﺃﻀﻪ ﺟﻠﻴﺴﺎﹰ ﻭﲰﲑﺍﹰ؛ ﻭﻗﺪﻣﻪ ﻭﺯﻳﺮﺍﹰ ﻭﻣﺸﲑﺍﹰ ،ﰒ ﺧﻠﻊ ﻋﻠﻴﻪ ﺧﺎﰎ ﺍﳌﻠﻚ ﻭﻭﺟﻬﻪ ﺃﻣﲑﺍﹰ ،ﻭﻗﺪ ﻛﺎﻥ ﺃﺗﻰ
ﻋﻠﻴﻪ ﺣﲔ ﻣﻦ ﺍﻟﺪﻫﺮ ﱂ ﻳﻜﻦ ﺷﻴﺌﺎﹰ ﻣﺬﻛﻮﺭﺍﹰ؛ ﻓﺘﺒﻌﺘﻪ ﺍﳌﻮﺍﻛﺐ ﻭﺍﳌﻀﺎﺭﺏ ،ﻭﺍﻟﻨﺠﺎﺋﺐ ﻭﺍﳉﻨﺎﺋﺐ؛ ﻭﺍﻧﻘﺎﺩﺕ ﻟﻪ
ﺍﻟﻌﺴﺎﻛﺮ ﻭﺍﻟﻜﺘﺎﺋﺐ ﻭﺍﳉﻨﻮﺩ ،ﻭﺿﺮﺑﺖ ﺧﻠﻔﻪ ﺍﻟﻄﺒﻮﻝ ﻭﻧﺸﺮﺕ ﻋﻠﻰ ﺭﺃﺳﻪ ﺍﻟﺮﺍﻳﺎﺕ ﻭﺍﻟﺒﻨﻮﺩ؛ ﻓﻤﻠﻚ ﻣﺪﻳﻨﺔ
ﺗﺪﻣﲑ ،ﻭﺃﺻﺒﺢ ﺭﺍﻗﻲ ﻣﻨﱪ ﻭﺳﺮﻳﺮ؛ ﻣﻊ ﻣﺎ ﻛﺎﻥ ﻓﻴﻪ ﻣﻦ ﻋﺪﻡ ﺍﻟﺴﻴﺎﺳﺔ ﻭﺳﻮﺀ ﺍﻟﺘﺪﺑﲑ .ﰒ ﺍﻧﺘﺰﻯ ﻋﻠﻰ ﻣﺎﻟﻚ
ﺭﻗﻪ ،ﻭﻣﺴﺘﻮﺟﺐ ﺷﻜﺮﻩ ﻭﻣﺴﺘﺤﻘﻪ .ﻓﺒﺎﺩﺭ ﺇﱃ ﻋﻘﻮﻗﻪ ﻭﲞﺲ ﺣﻘﻪ؛ ﻓﺘﺤﻴﻞ ﺍﳌﻌﺘﻤﺪ ﻋﻠﻴﻪ ،ﻭﺳﺪﺩ ﺳﻬﺎﻡ
ﺍﳌﻜﺎﻳﺪ ﺇﻟﻴﻪ؛ ﺣﱴ ﺣﺼﻞ ﰲ ﻗﺒﻀﺘﻪ ﻗﻨﻴﺼﺎ ،ﻭﺃﺻﺒﺢ ﻻ ﳚﺪ ﻟﻪ ﳏﻴﺼﺎ ،ﺇﱃ ﺃﻥ ﻗﺘﻠﻪ ﺍﳌﻌﺘﻤﺪ ﰲ ﻗﺼﺮﻩ ﻟﻴﻼﹰ ﺑﻴﺪﻩ،
ﻭﺃﻣﺮ ﻣﻦ ﺃﻧﺰﻟﻪ ﰲ ﻣﻠﺤﺪﻩ؛ ﻭﺫﻟﻚ ﺳﻨﺔ ﺳﺒﻊ ﻭﺳﺒﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ.
ﻓﻤﻦ ﻗﻮﻟﻪ ﺍﻟﺮﺍﺋﻖ ،ﻭﻟﻔﻈﻪ ﺍﻟﻔﺎﺋﻖ ،ﳝﺪﺡ ﺍﻟﺴﻠﻄﺎﻥ ﺍﳌﻌﺘﻀﺪ ﺑﺎﷲ ﺃﺑﺎ ﻋﻤﺮﻭ ﻋﺒﺎﺩ ﺑﻦ ﳏﻤﺪ:
ﻭﺍﻟﻨﺠﻡ ﻗﺩ ﺼﺭﻑ ﺍﻟﻌﻨﹶﺎﻥ ﻋﻥ ﺍﻟﺴﺭﻯ ﺃﺩِﺭِ ﺍﻟﺯﺠﺎﺠ ﺔﹶ ﻓﺎﻟﻨﹼﺴﻴﻡ ﻗﺩ ﺍﻨﺒﺭﻯ
ﻟﻤﺎ ﺍﺴﺘﺭ ﺩ ﺍﻟﻠﻴﻝُ ﻤﻨﺎ ﺍﻟﻌﻨﺒﺭﺍ ﻭﺍﻟﺼﺒﺢ ﻗﺩ ﺃﻫﺩﻯ ﻟﻨﺎ ﻜﺎﻓﻭﺭﻩ
ﻭﺸﻴﺎﹰ ﻭﻗﻠﹼﺩﻩ ﻨﹶﺩﺍﻩ ﺠﻭﻫﺭﺍ ﻭﺍﻟﺭﻭﺽ ﻜﺎﻟﺤﺴﻨﹶﺎ ﻜﹶﺴﺎﻩ ﺯﻫﺭﻩ
ﺨﹶﺠﻼﹶ ﻭﺘﺎﻩ ﺒﺂﺴﻬِﻥ ﻤﻌﺫﱠﺭﺍ ﺃﻭ ﻜﺎﻟﻐﹶﻼِﻡ ﺯﻫﺎ ﺒﻭﺭﺩ ﺭﻴﺎﻀِﻪ
ﺼﺎﻑٍ ﺃﻁﻝﱠ ﻋﻠﻰ ﺭِﺩﺍﺀِ ﺃﺨﻀﺭﺍ ﺭﻭﺽ ﻜﺄﻥ ﺍﻟ ﻨﱠﻬﺭ ﻓﻴﻪ ﻤِﻌﺼ ﻡ
ﺤﺘﻰ ﺤﺴﺒﻨﺎ ﻜﹸﻝّ ﻫﻀﺏ ﻗﹶﻴﺼﺭﺍ ﻭﺘﻜﻠﱠﻠﺕ ﺒﺎﻟﺯﻫﺭ ﺼﻠﻊ ﻫِﻀﺎﺒِﻪ
ﺴﻴ ﻑﹶ ﺍﺒﻥ ﻋﺒﺎﺩ ﻴﻔﺭﻕ ﻋﺴﻜﺭﺍ ﻭﺘﹶﻬﺯﻩ ﺭﻴﺢ ﺍﻟﺼﺒﺎ ﻓﺘﺨﺎﻟﹸﻪ
ﻭﺍﻟﺠﻭ ﻗﺩ ﻟﹶﺒِﺱ ﺍﻟﺭﺩﺍﺀ ﺍﻷﻏ ﺒﺭﺍ ﻋﺒﺎﺩ ﺍﻟﻤﺨﻀﺭ ﻨﺎﺌﻝُ ﻜﹶﻔﱢﻪ
ﻤِﻥ ﻤﺎﻟﻪ ﺍﻟﻌﻠﹾﻕﹶ ﺍﻟﻨﱠﻔﻴﺱ ﺍﻷﺨﻁﹶﺭﺍ ﻋﻠِﻕ ﺍﻟﺯﻤﺎﻥ ﺍﻷﺨﻁﺭ ﺍﻟﻤﻬﺩﻯ ﻟﻨﹶﺎ
ﻭﻨﹶﺤﺎﻩ ﻻ ﻴﺭِﺩﻭﻥ ﺤﺘﻰ ﻴﺼﺩﺭﺍ ﻤﻠﻙ ﺇﺫﺍ ﺍﺯﺩﺤﻡ ﺍﻟﻤﻠﻭﻙ ﺒﻤﻭﺭ ﺩِ
ﻭﺃﻟﺫﱡ ﻓﻲ ﺍﻷﺠﻔﺎﻥِ ﻤﻥ ﺴِﻨﹶﺔِ ﺍﻟﻜﹶﺭﻯ ﺃﻨﺩﻯ ﻋﻠﻰ ﺍﻷﻜﺒﺎﺩِ ﻤﻥ ﻗﹶﻁﹾﺭ ﺍﻟﻨﱠﺩﻯ
ﻨﺎﺭِ ﺍﻟﻭﻏﹶﻰ ﺇﻻ ﺇﻟﻰ ﻨﺎﺭِ ﺍﻟﻘِﺭﻯ ﻗﹶﺩﺍﺡ ﺯﻨِﺩ ﺍﻟﻤﺠﺩ ﻻ ﻴﻨﹾ ﻔﹶﻙ ﻋﻥ
ﻭﺍﻟﻁﱠﺭﻑﹶ ﺍﺠﺭﺩ ﻭﺍﻟﺤﺴﺎﻡ ﻤﺠﻭﻫﺭﺍ ﻴﺨﺘﺎﺭ ﺃﻥ ﻴﻬﺏ ﺍﻟﺨﹶﺭﻴﺩﺓﹶ ﻜﺎﻋِﺒ ﺎﹰ
ﻟﻤﺎ ﺴﻘﹶﺎﻨﻲ ﻤﻥ ﻨﹶﺩﺍﻩ ﺍﻟﻜﻭﺜﺭﺍ ﺃﻴﻘﻨﺕﹸ ﺃﻨﹼﻰ ﻤﻥ ﺫﹸﺭﺍﻩ ﺒﺠﻨﱠﺔ
ﻤﻨﻪ ﺒﻭﺠﻪٍ ﻤﺜﻝِ ﺤﻤﺩِﻱ ﺃﺯﻫﺭﺍ ﻋﺒﺎﺩ ﺍﻟﻤﻠﻙ ﺍﻟﺫﻱ ﻭﺼﻝ ﺍﻟﻤﻨﹶﻰ
ﺘﹶﻨﹾﺒﻭ ﻭﺃﻴﺩﻱ ﺍﻟﺨﹶﻴﻝ ﺘﹶﻌﺜﹸﺭ ﻓﻲ ﺍﻟﺒﺭﻯ ﻤﺎﺽٍ ﻭﺼﺩﺭ ﺍﻟﺭﻤﺢ ﻴﻜﹾﻬﻡ ﻭﺍﻟﻅﱡﺒﺎ
ﺇﻥ ﻜﻨﺕﹶ ﺸﹶﺒﻬ ﺕﹶ ﺍﻟﻤﻭﺍﻜﺏ ﺃﺴﻁﹸﺭﺍ ﻻ ﺸﹶﻲﺀ ﺃﻗﺭﺃ ﻤﻥ ﺸِﻔﹶﺎﺭ ﺤﺴﺎﻤﻪ
ﻓﻲ ﺍﻟﺤﺭﺏ ﺇﻥ ﻜﺎﻨﺕ ﻴﻤﻴ ﻨﹸﻙ ﻤِ ﻨﹾﺒﺭﺍ ﺍﻟﺴﻴ ﻑﹸ ﺃﻓﺼﺢ ﻤﻥ ﺯﻴﺎﺩٍ ﺨﹸﻁﺒ ﺔﹰ
ﻓﹶﻀﻼﹰ ﻭﺘﹸﻔﹾﻨِﻰ ﻤﻥ ﻁﹶﻐﹶﻰ ﻭﺘﹶﺠﺒﺭﺍ ﻤﺎ ﺯِﻟﹾﺕﹶ ﺘﹸﻐﹾﻨِﻰ ﻤﻥ ﻋﻨﹶﺎ ﻟﻙ ﺭﺍﺠﻴ ﺎﹰ
ﺭﺤﺒ ﺎﹰ ﻭﻀﻤﺕ ﻤﻨﻙ ﻁﹶﺭﻓﺎﹰ ﺃﺤﻭﺭﺍ ﺤﺘﹼﻰ ﺤﻠﹾﻠﺕﹶ ﻤﻥ ﺍﻟﺭﻴﺎﺴﺔ ﻤﺤﺠﺭﺍ
ﺇﻻ ﺍﻟﻴﻬﻭﺩ ﻭﺇﻥ ﺘﹶﺴﻤﺕ ﺒﺭﺒﺭﺍ ﺸﹶﻘِﻴﺕﹾ ﺒﺴﻴﻔﻙ ﺃﻤﺔﹲ ﻟﻡ ﺘﹶﻌﺘﻤﺩ
ﻟﻤﺎ ﺭﺃﻴﺕﹶ ﺍﻟﻐﹸﺼﻥ ﻴﻌﺸﹶﻕﹸ ﻤﺜﹸﻤِﺭﺍ ﺃﺜﻤﺭ ﺕﹶ ﺭﻤﺤﻙ ﻤﻥ ﺭﺅﺱ ﻜﹸﻤﺎ ﺘِﻬﻡ
ﻟﻤﺎ ﺭﺃﻴﺕﹶ ﺍﻟﺤﺴﻥ ﻴﻠﹾﺒﺱ ﺃﺤﻤﺭﺍ ﻭﺼﺒﻐﺕﹶ ﺩِﺭﻋﻙ ﻤﻥ ﺩﻤﺎﺀ ﻜﹸﻠﹸﻭﻤﻬﻡ
ﻭﺤﻨﺎ ﻋﻠﻴﻪ ﺍﻟﻁﱠﻝﱡ ﺤﺘﹼﻰ ﻨﹶﻭﺭﺍ ﻭﺇﻟﻴﻜﹶﻬﺎ ﻜﺎﻟﺭﻭﺽ ﺯﺍﺭﺘﻪ ﺍﻟﺼﺒﺎ
ﻭﻓﹶﺘﹶﻘﹾﺘﹸﻬﺎ ﻤِﺴﻜﺎﹸ ﺒﺤﻤﺩﻙ ﺃﺫﹾﻓﹶﺭﺍ ﻨﻤﻘﺘﹸﻬﺎ ﻭﺸﹾﻴﺎﹰ ﺒﺫِﻜﹾﺭﻙ ﻤﺫﻫﺒ ﺎﹰ
ﺃﻭﺭﺩﺘﹸﻪ ﻤِﻥ ﻨﺎﺭ ﻓِﻜﹾﺭﻱ ﻤِﺠﻤﺭﺍ ﻤﻥ ﺫﺍ ﻴﺘﺎﻓﺤﻨﻲ ﻭﺫِﻜﹸﺭﻙ ﻤﻨﹾﺩﻝٌ
ﻓﻠﻘﺩ ﻭﺠﺩﺕﹸ ﻨﺴِﻴﻡ ﺒِﺭِﻙ ﺃﻋﻁﹶﺭﺍ ﻓﻠﺌﻥ ﻭﺠﺩﺕﹶ ﻨﺴﻴﻡ ﺤﻤﺩﻱ ﻋﺎﻁﺭ ﺍﹰ
ﺃﻟﺤﺕﱠ ﻋﻠﻰ ﻭﺠﻬﻲ ﺒﻐﹶﻤﺯ ﺍﻟﺤﻭﺍﺠﺏ ﻭﻗﺒﻝُ ﺠﺭﺕﹾ ﻋﻥ ﺒﻌﺽ ﻜﹸﺘﹾﺒﻲ ﺠﻔﻭﺓﹲ
ﺘﻌﻭﺩﺕﹸ ﻤﻥ ﺭﻴﺤﺎﻥ ﺘﻠﻙ ﺍﻟﻀﺭﺍﺌﺏ ﻭﻤﺎ ﻜﻨﺕﹸ ﻤﺭﺘﺎﺩﺍﹰ ﻭﻟﻜﻥ ﻟﻨﹸ ﻔﹾﺤﺔ
ﻓﻘﺎﺒﻠﺕﹸ ﺩﻓﹾﻌﺎﹰ ﻓﻲ ﺼﺩﻭﺭ ﺍﻟﺭﻜﺎﺌﺏ ﺴﻠﻜﺕﹸ ﺴﺒِﻴﻠﻲ ﻟﻠﺯﻴﺎﺭﺓ ﺇﺜﺭﻫﺎ
ﺭﻜﺒ ﺕﹸ ﺇﻟﻰ ﻤﻐﹾﻨﺎﻙ ﻫﻭﺝ ﺍﻟﺴﺤﺎﺌِﺏ ﻭﻟﻭ ﻟﻤﻌﺕﹾ ﻟﻲ ﻤﻥ ﺴﻤﺎﺌﻙ ﺒﻀﺭﻗ ﺔﹲ
ﻭﻗﻀﻴﺕﹸ ﻤﻥ ﺭﺅﻴﺎﻙ ﺃﻭﻜﺩ ﻭﺍﺠﺏ ﻓﻘﺒﻠﺕﹸ ﻤﻥ ﻴﻤﻨﺎﻙ ﺃﻋﺫﺏ ﻤﺸﹾﺭﻉٍ
ﻭﺨﻠﻔﱠﺕﹶ ﻟﻠﻌﺎﻓﻲ ﺜِﻘﹶﺎﻝَ ﺍﻟﺤﻘﺎﺌﺏ ﻭﺃﺒﺘﺙ ﺨﻔﻴﻑﹶ ﺍﻟﻅﱠﻬﺭ ﺇﻻ ﻤﻥ ﺍﻟﻨﱠﺩﻯ
ﻭﻏﻴﺭﻙ ﻴﻘﹾﻀﻲ ﺒﺎﻟﻅﱡﻨﻭﻥ ﺍﻟﻜﹶﻭﺍﺫﺏ ﺴِﻭﺍﻙ ﻴﻌِﻲ ﻗﻭﻝَ ﺍﻟﻭﺸﺎﺓ ﻤﻥ ﺍﻟﻌﺩﺍ
ﻭﺍﺟﺘﺎﺯ ﻋﻠﻰ ﺃﻛﺮﻡ ﺃﻫﻞ ﺯﻣﺎﻧﻪ ،ﻭﺍﻋﻠﻢ ﻭﻗﺘﻪ ﻭﺃﻭﺍﻧﻪ؛ ﺍﻟﻮﺯﻳﺮ ﺍﻟﻜﺎﺗﺐ ﺍﻟﺴﻤﻲ ﺍﳌﺮﺍﺗﺐ ،ﺃﰊ ﳏﻤﺪ ﺑﻦ ﺍﻟﻘﺎﺳﻢ
ﺍﻟﻔﻬﺮﻱ؛ ﻓﻤﺎ ﻋﺮﺝ ﻋﻠﻴﻪ ،ﻓﻌﺎﺗﺒﻪ ﺍﻟﻮﺯﻳﺮ ﺃﺑﻮ ﳏﻤﺪ ﻋﻠﻰ ﺇﺳﺎﺀﺗﻪ ﰲ ﺫﻟﻚ ﻏﻠﻴﻪ ،ﻓﻜﺘﺐ ﺇﻟﻴﻪ ﺃﺑﻴﺎﺗﺎ ﺃﻣﺮ ﺑﻌﺾ
ﺧﻮﺍﺻﻪ ﺃﻥ ﻳﻨﺜﺮﻫﺎ ﺑﲔ ﻳﺪﻳﻪ:
ﻋﻠﻰ ﻓﹸﺅﺍﺩﻱ ﻭﻻ ﺴﻤﻌﻲ ﻭﻻ ﺒﺼﺭِﻱ ﻟﻡ ﻴﺜﹾﻥِ ﻋﻨﻙ ﻋِﻨﹶﺎﻨﻲ ﺴﻠﻭﺓﹲ ﺨﹶﻁﹶﺭﺕ
ﺤﺠﻲ ﻭﻜ ﻔﱡﻙ ﻤﻨﻪ ﻤﻭﻀﻊ ﺍﻟﺤﺠﺭ ﻭﻗﹶﺼﺭﻙ ﺍﻟﺒﻴﺕﹸ ﻟﻭ ﺃﻨﹼﻲ ﻗﹶﻀﻴﺕﹸ ﺒﻪ
ﻜﹶﻔﺎﻨِﻲ ﺍﻟﻘﻭﻝُ ﻓﻴﻬﺎ ﻗﻭﻝُ ﻤﻌﺘﺫِﺭ: ﻟﻜﻥ ﻋﺩﺘﹾﻨﹶﻲ ﻋﻨﻜﹸﻡ ﺨﹶﺠﻠﺔﹲ ﺴﻠﹶﻔﹶﺕ
ﻭﺍﻟﻌﺫﹾﺏ ﻴﻬﺠﺭ ﻟﻸﻓﹾﺭﺍ ﻁ ﻓﻲ ﺍﻟﺨﹶﺼﺭ " "ﻟﻭ ﺍﺨﺘﺼﺭﺘﹸﻡ ﻤﻥ ﺍﻹﺤﺴﺎﻥ ﺯﺭﺘﻜﹸﻡ
ﻭﺷﻌﺮﻩ ﻣﺪﻭﻥ ﻛﺜﲑ ،ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﻣﻨﻪ ﻣﺎ ﺍﻗﺘﻀﺎﻩ ﺍﻟﺘﺨﻴﲑ.
ﺍﺒﻥ ﺍﻟﻠﺒﺎﻨﺔ
ﻣﻦ ﺷﻌﺮﺍﺀ ﺍﻟﺴﻠﻄﺎﻥ ﺍﺑﻦ ﻋﺒﺎﺩ ،ﻭﳑﻦ ﻭﰱ ﻟﻪ ﻓﻘﺼﺪﻩ ﻭﻫﻮ ﳏﺒﻮﺱ ﺑﺄﻏﻤﺎﺕ ﺁﺧﺮ ﺗﻠﻚ ﺍﻟﺒﻼﺩ .ﻓﻤﻦ ﻗﻮﻟﻪ ﰲ
ﺍﳌﺪﺡ ﰲ ﺍﳌﻌﺘﻤﺪ ﻋﻠﻰ ﺍﷲ:
ﺤﻝﱠ ﺍﻟﻤﻠﻭﻙ ﻤﻌﺎﻗِﺩ ﺍﻟﺘﱢﻴﺠﺎﻥِ ﻤﻠﻙ ﺇﺫﺍ ﻋﻘﹶﺩ ﺍﻟﻤﻐﹶﺎﻓِﺭ ﻟﻠﻭﻏﹶﻰ
ﻓﺎﻟﺨﺎﻓِﻘﺎﻥ ﻟﻬﻥ ﻓﻲ ﺨﹶﻔﹶﻘﺎﻥ ﻭﺇﺫﺍ ﻏﹶﺩﺕ ﺭﺍﻴﺎﺘﹸﻪ ﻤﻨﺸﻭﺭﺓﹰ
ﻭﻟﻪ ﰲ ﻧﺎﺻﺮ ﺍﻟﺪﻭﻟﺔ ﺻﺎﺣﺐ ﺟﺰﻳﺮﺓ ﻣﻴﻮﺭﻗﺔ.
ﻭﺒﻨﻴﺕﹶ ﻓﻴﻬﺎ ﻤﺎ ﺒﻨﹶﻰ ﺍﻹﺴﻜﻨﺩﺭ ﻭﻋﻤﺭ ﺕﹶ ﺒﺎﻹﺤﺴﺎﻥ ﺃﻓﻕ ﻤﻴﻭﺭﻗﹶ ﺔٍ
ﻓﻜﺄﻨﱠﻬﺎ ﺒﻐﺩﺍﺩ ﺃﻨﺕﹶ ﺭﺸﻴﺩﻫﺎﻭﻭﺯﻴﺭﻫﺎ ﻭﻟﻪ ﺍﻟﺴﻼﻤ ﺔﹸ ﺠﻌﻔﺭ
ﻗﻮﻟﻪ" :ﻭﻟﻪ ﺍﻟﺴﻼﻣﺔ" ﰲ ﺑﺎﺏ ﺍﳊﺸﻮ ﺃﻣﻠﺢ ﻭﺃﻭﺿﺢ ﻣﻦ ﻗﻮﻝ ﺍﳌﺘﻨﱯ ﻟﻜﺎﻓﻮﺭ:
ﺍﺒﻥ ﻋﺒﺩﻭﻥ
ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﻗﺒﻞ ﻗﺼﻴﺪﺗﻪ ﺍﶈﺘﻮﻳﺔ ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﻔﻨﻮﻥ ،ﺍﻟﱵ ﺃﻧﺸﺪﻧﻴﻬﺎ ﻋﻨﻪ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺳﻌﻴﺪ
ﺑﻦ ﺯﺭﻗﻮﻥ .ﻭﺃﻧﺸﺪﱐ ﻟﻪ ﺃﻳﻀﺎ:
ﻨﹶﺸﺩﺕﹸ ﺒﻬﺎ ﻤﺎ ﻀﻝﱠ ﻤﻥ ﺸﺎﺭِﺩِ ﺍﻟﺤ ﺏ ﻭﻤﺎ ﺃﻨﹾﺱ ﺒﻴﻥ ﺍﻟﻘﹶﺼﺭ ﻭﺍﻟ ﻨﱢﻬِﺭ ﻭﻗﹾﻔﹶﺔﹰ
ﻓﻠﻡ ﺃﺜﹾﻨِﻬﺎ ﺇﻻ ﻭﻤﺠﺭﻭﺤﻬﺎ ﻗﹶﻠﹾﺒﻲ ﺭﻤﻴ ﺕﹸ ﺒﻌﻴﻨﻲ ﺭﻤﻴﺔﹰ ﺴﻤﺤﺕ ﺒﻬﺎ
ﻭﻟﻪ:
ﺍﺼﻌﺩ ﻓﻴﻬﺎ ﺘﹶﺎﺭﺓ ﻭﺃﺼﻭﺏ ﻤﺭﺭﺕﹸ ﻋﻠﻰ ﺍﻷﻴﺎِﻡ ﻤﻥ ﻜﻝ ﺠﺎﻨﺏٍ
ﻭﻴﻜﺘﹸﻤﻨﻲ ﺍﻟﻘﻠﺒﺎﻥ :ﻟﹶﻴﻝٌ ﻭﻏﹶ ﻴﻬﺏ ﻴﻨِﻴﺭ ﻟِﻲ ﺍﻟﺜﹶﻐﺭﺍﻥِ :ﺼﺒﺢ ﻭﺼﺎﺭﻡ
ﻴﺤﺩﺜﻨﻲ ﻋﻨﻬﺎ ﺍﻟﻌِﻴﺎﻥ ﻓﻴﻜﺫﺏ ﻟﻘﹶﺩ ﻟﹶﻔﻅﹶﺘﹾﻨﻲ ﺍﻷﺭﺽ ﺇﻻﹼ ﺘﹶﻨﹸﻭﻓﹶﺔﹸ
ﻣﻦ ﺃﻫﻞ ﻣﺪﻳﻨﺔ ﺃﺷﺒﻮﻧﺔ .ﻭﻛﺎﻥ ﻣﻦ ﺍﻟﺸﻌﺮﺍﺀ ﺍﻟﻌﻠﻤﺎﺀ ،ﻭﺍﻟﺰﻫﺎﺩ ﺍﻟﻔﻀﻼﺀ .ﻭﻳﻠﻘﺐ ﺑﺎﻟﻄﻴﻄﻞ ﻭﺑﺎﻟﻘﻂ .ﻭﻗﺪ ﺫﻛﺮﻩ
ﺍﳊﻤﻴﺪﻱ ﰲ ﺟﺬﻭﺓ ﺍﳌﻘﺘﺒﺲ .ﻓﻤﻦ ﺷﻌﺮﻩ:
ﺘﹶﺩﺏ ﻋﻠﻰ ﻭﺭﺩ ﺨﹶﺩ ﻨﹶﺩﻱ ﻭﺘﺤﺕﹶ ﺍﻟﺒﺭﺍﻗﻊ ﻤﻘﻠﻭﺒﻬﺎ
ﻭﺘﹶﻠﺴﻊ ﻗﻠﺏ ﺍﻟﺸﱠﺠِﻲ ﺍﻷﺒﻌﺩ ﺘﹸﺴﺎﻟِﻡ ﻤﻥ ﻭﻁِﺌﺕﹾ ﺨﹶﺩﻩ
ﻭﻗﺪ ﺍﺧﺬﻩ ﺍﺑﻦ ﺟﺎﺥ ﺍﻟﺼﺒﺎﻍ ﻭﺍﺩﻋﺎﻩ.
ﻭﻟﺒﻌﺾ ﺃﻫﻞ ﺍﻟﻌﺼﺮ ﰲ ﻗﺼﻴﺪ ﻓﺮﻳﺪ ،ﳝﺪﺡ ﻓﻴﻬﺎ ﻣﻮﻻﻧﺎ ﺍﻟﺴﻠﻄﺎﻥ ﺍﳌﻠﻚ ﺍﻟﻜﺎﻣﻞ ﻣﻠﻚ ﻣﻠﻮﻙ ﺍﻟﻌﺼﺮ ،ﺃﻳﺪﻩ ﺍﷲ
ﺑﺎﻟﻨﺼﺮ:
ﻫﻲ ﺍﻟﺒﺩﺭ ﻓﻲ ﻟﹶﻴﻝِ ﺍﻟﺫﹼﻭﺍﺌﺏ ﻁﺎﻟِﻊ ﻭﻤﺎ ﻤِﺤﻨﺘﻲ ﻓﻲ ﺍﻟﺤ ﺏ ﻏﻴﺭ ﻏﹶﺭِﻴﺭﺓٍ
ﻋﻠﻰ ﺃﻨﻪ ﻏﹸﺼﻥ ﻤﻥ ﺍﻟﺒﺎﻥ ﻴﺎﻨِﻊ ﻴﻘﹸﺩ ﻓﹸﺅﺍﺩﻱ ﻗﹶﺩﻫﺎ ﻭﻫﻭ ﺫﹶﺍﺒﻝٌ
ﻜﹶﻤﺎ ﻻﻥ ﻤﺘﹾﻥ ﺍﻟﺴﻴﻑ ﻭﺍﻟﺤﺩ ﻗﹶﺎﻁﻊ ﻭﺘﹶﺠﺭﺡ ﺃﺤﺸﺎﺌِﻲ ﺒﻌﻴﻥٍ ﻤﺭﻴﻀﺔٍ
ﺃﺑﻮ ﳏﻤﺪ ﻭﺃﺑﻮ ﺑﻜﺮ ﻭﺃﺑﻮ ﺍﳊﺴﻦ ﺑﻨﻮ ﺍﻟﻘﺒﻄﺮﻧﻪ ﺑﻴﺖ ﺍﻟﻔﻀﻞ ﻭﺍﻹﺣﺴﺎﻥ ،ﻭﺍﳌﻌﺎﱐ ﺍﳊﺴﺎﻥ .ﻓﻤﻦ ﺃﺣﺴﻦ
ﺃﺧﺒﺎﺭﻫﻢ ،ﻭﺭﻗﻴﻖ ﺃﺷﻌﺎﺭﻫﻢ ﺃﻢ ﺑﺎﺗﻮﺍ ﻟﻴﻠﺔ ﰲ ﺯﻣﻦ ﺍﻟﺮﺑﻴﻊ ﺑﺎﳌﻨﻴﺔ ﺍﻟﱵ ﺃﻧﺸﺄﻫﺎ ﺍﻟﺴﻠﻄﺎﻥ ﺍﳌﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ؛
ﻭﲰﺎﻫﺎ ﺑﺎﻟﺒﺪﻳﻊ ،ﻳﺘﻌﺎﻃﻮﻥ ﻛﺌﻮﺱ ﺍﻟﺮﺍﺡ ،ﻭﻳﺪﻭﺭ ﻋﻠﻴﻬﻢ ﻣﻨﻬﺎ ﺃﻗﺪﺍﺡ ﺍﻷﻓﺮﺍﺡ؛ ﺇﱃ ﺃﻥ ﻏﻠﺒﻬﻢ ﺍﻟﻨﻮﻡ ،ﻭﺭﺑﻂ
ﻋﻠﻰ ﺁﺫﺍﻢ ﻓﺎﺭﺗﻔﻊ ﻋﻨﻬﻢ ﺍﻟﻠﻮﻡ؛ ﻓﻠﻤﺎ ﺗﺒﻠﺞ ﻭﺟﻪ ﺍﻟﺼﺒﺎﺡ ،ﻭﺃﻟﺒﺴﺖ ﺍﻟﺸﻤﺲ ﻣﻌﺼﻔﺮ ﺧﻠﻌﻬﺎ ﻓﺠﺎﺝ ﺍﻟﺒﻄﺎﺡ؛
ﻫﺐ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻣﻦ ﻧﻮﻣﻪ ﻣﻨﺸﺪﺍ ﺭﺍﻓﻌﺎﹰ ﻋﻘﲑﺗﻪ ﻳﺎﻹﻧﺸﺎﺩ ﻣﻐﺮﺩﺍ؛ ﻓﻘﺎﻝ ﺍﻟﻮﺯﻳﺮ ﺍﻷﻭﺣﺪ ﺃﺑﻮ ﳏﻤﺪ:
ﺴﺘﹶﺭ ﺍﻟﻠﻴﻝَ ﻀﻭﺅُﻩ ﻭﺒﻬﺎﺅُﻩ ﻴﺎ ﺸﹶﻘِﻴﻘِﻲ ﺃﺘﹶﻰ ﺍﻟﺼﺒﺎﺡ ﺒ ﻭﺠﻪٍ
ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﻣﺴﻌﻮﺩ ﺣﺪﺛﲏ ﻋﻨﻪ ﲬﺴﻮﻥ ﺷﻴﺨﺎﹰ ،ﻣﻨﻬﻢ ﻗﺎﺿﻲ ﺍﻟﻘﻀﺎﺓ ﺇﻣﺎﻡ ﺍﻟﻨﺤﻮﻳﲔ ،ﺑﻘﻴﺔ ﺃﻋﻼﻡ
ﻣﺸﻴﺨﺔ ﺍﻷﻧﺪﻟﺴﻴﲔ ،ﺃﺑﻮ ﺟﻌﻔﺮ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﻣﻀﺎﺀ ﺍﻟﻠﺨﻤﻲ ﺭﺿﻰ
ﺍﷲ ﻋﻨﻪ.
ﻓﻤﻤﺎ ﺃﻧﺸﺪﻭﻧﺎ ﻟﻪ ﰲ ﻣﻄﺮﺏ:
ﻓﻲ ﻏﹶﻴﺒﺔ ﻗﹶﺒﺤﺕ ﺒﻬﺎ ﺁﺜﺎﺭﻩ ﻭﺍﻓﹶﻲ ﻭﻗﺩ ﻋﻅﹸﻤﺕﹾ ﻋﻠﻰ ﺫﹸﻨﹸﻭﺒﻪ
ﻭﺍﺴﺘﻐﻔﺭﺕﹾ ﻟﺫﹸﻨﻭﺒﻪ ﺃﻭﺘﺎﺭﻩ ﻓﹶﻤﺤﺎ ﺇﺴﺎﺀﺘﻪ ﺒﻬﺎ ﺇﺤﺴﺎﻨﹸ ﻪ
ﻭﻟﻪ ﻳﻌﺘﺬﺭ ﻣﻦ ﺍﺳﺘﺒﻄﺎﺀ ﺍﳌﻜﺎﺗﺒﺔ:
ﻴﺨﺒﺭﻜﻡ ﻋﻨﱢﻲ ﺒﻤﻀﻤﺭِﻩ ﺒﻌﺩِﻱ ﺃﻟﻡ ﺘﹶﻌﻠﻤﻭﺍ ﻭﺍﻟﻘﻠﹾﺏ ﺭ ﻫﻥ ﻟﹶﺩﻴﻜﻡ
ﺍﺒﻥ ﺍﻟﺠﺩ
ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻔﻬﺮﻱ ﺍﻟﻨﺴﺐ ،ﺍﳌﺴﺘﺒﺤﺮ ﰲ ﺍﳊﺪﻳﺚ ﻭﺍﻟﻔﻘﻪ ﻭﺍﳌﺘﻘﺪﻡ ﰲ ﺍﻷﺩﺏ ﻭﻋﻠﻢ
ﺍﻟﻨﺴﺐ؛ ﻛﺎﺗﺐ ﺍﳊﻀﺮﺓ ﺍﻟﻌﻠﻴﺎ ،ﺍﳌﺮﺟﻮ ﻟﻠﺪﻳﻦ ﻭﺍﻟﺪﻧﻴﺎ .ﺗﻮﰲ ﺭﲪﻪ ﺍﷲ ﺳﻨﺔ ﲬﺲ ﻋﺸﺮﺓ ﻭﲬﺴﻤﺎﺋﺔ ﺣﺪﺛﲏ
ﺍﻷﻧﺪﻟﺴﻲ ﺍﻟﺪﺍﺭ ،ﻭﺇﻥ ﻛﺎﻥ ﻗﺒﻴﺢ ﺍﻟﻐﻠﻮ ،ﺷﻬﲑ ﺍﻻﺳﺘﻬﺘﺎﺭ ،ﻓﺮﲟﺎ ﺻﺪﺭﺕ ﻋﻨﻪ ﺩﺭﺭ ﺗﻠﺤﻘﻪ ﺑﺎﻟﺸﻌﺮﺍﺀ ﺍﻟﻜﺒﺎﺭ:
ﻭﺃﻤﺩﻜﻡ ﻓﹶﻠﹶﻕ ﺍﻟﺼﺒﺎﺡِ ﺍﻟﻤﺴﻔِﺭِ ﻓﹸﺘِﻘﹰﺕﹾ ﻟﻜﻡ ﺭﻴﺢ ﺍﻟﺠِﻼﹶﺩ ﺒﻌﻨ ﺒﺭِ
ﺒﺎﻟﻨﱠﺼﺭ ﻤﻥ ﻭﺭﻕ ﺍﻟﺤﺩﻴﺩ ﺍﻷﺨﹾﻀﺭ ﻭﺠﻨﹶﻴﺘﹸﻡ ﻴﻤﺭ ﺍﻟﻭﻗﺎﺌﻊ ﻴﺎﻨِﻌ ﺎﹰ
ﻗﺎﻝ ﺫﻭ ﺍﻟﻨﺴﺒﲔ ،ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﻫﺬﺍ ﺑﻴﺖ ﺑﺪﻳﻊ ﺯﺍﺩ ﻓﻴﻪ ﻋﻠﻰ ﻗﻮﻝ ﺍﻟﺒﺤﺘﺮﻱ:
ﻤﻥ ﻋﻬﺩ ﻋﺎﺩٍ ﻏﹶﻀﺔ ﻟﻡ ﺘﹶﺫﹾﺒﻝ ﺤﻤﻠﺕﹾ ﺨﻤﺎﺌﻠﹸﻪ ﺍﻟﻘﺩﻴﻤﺔ ﺜِﻘﹾﻠﹶﻪ
ﺒِﻴﺽ ﺍﻟﺨﹸﺩﻭﺭِ ﺒﻜﹸﻝﱢ ﻟﹶﻴﺙ ﻤﺨﺩِﺭِ ﻭﻀﺭﺒﺘﹸﻡ ﻫﺎﻡ ﺍﻟﻜﹸﻤﺎﺓِ ﻭﺭﻋﺘﹸﻡ
ﻑِ ﺍﻟﻤﺸﹾﺭﻓﻴﺔِ ﻭﺍﻟﻌﺩﻴﺩِ ﺍﻷﻜﺜﺭ ﺃﺒﻨﹶﻲِ ﺍﻟﻌﻭﺍﻟِﻲ ﺍﻟﺴﻤﻬﺭﻴِ ﺔﹼ ﻭﺍﻟﺴﻴﻭ
ﺘﺤﺕ ﺍﻟﺴﻭﺍﺒﻎ ﺘﹸﺒﻊ ﻓﻲ ﺤِﻤ ﻴﺭ ﻤﻥ ﻤﻨﻜﹸﻡ ﺍﻟﻤﻠﻙ ﺍﻟﻤﻁﺎﻉ ﻜﺄﻨﻪ
ﺨﹸﺯﺭﺍﹰ ﺇﻟﻰ ﻟﺤﻅ ﺍﻟﺴﻨﺎﻥ ﺍﻷﺨﹾﺯﺭ ﺍﻟﻘﺎﺌﺩ ﺍﻟﺨﻴﻝِ ﺍﻟﻌﺘﺎﻕِ ﺸﹶﻭﺍﺯﺒﺎﹰ
ﻭﻣﻨﻬﺎ ﻳﺼﻒ ﺍﳌﻤﺪﻭﺡ:
ﺠﻤﻊ ﺍﻟﻬِﺭﻗﹾﻝِ ﻭﻋﺯﻤﺔِ ﺍﻹﺴﻜﻨﺩﺭِ ﻨﹶﺤﺭ ﺍﻟﻘﹶﺒﻭﻝَ ﻤﻥ ﺍﻟﺩﺒﻭﺭ ﻭﺴﺎﺭ ﻓﻲ
ﻭﺨﹶﻠﻭﻗﹸﻬﻡ ﻋﻠﻕﹸ ﺍﻟﻨﱠﺠﻴﻊِ ﺍﻷﺤﻤِﺭ ﻓﻲ ﻓﺘﹾﻴﺔٍ ﺼﺩﺃ ﺍﻟﺩﺭﻭﻉِ ﻋﺒﻴﺭﻫ ﻡ
ﻤﻤﺎ ﻋﻠﻴﻪ ﻤﻥ ﺍﻟﻘﹶﻨﹶﺎ ﺍﻟﻤﺘﻜﺴﺭ ﻻ ﻴﺄﻜﻝُ ﺍﻟﺴﺭﺤﺎﻥ ﺸِﻠﻭ ﻋﻘﻴﺭﻫ ﻡ
ﻗﻮﻟﻪ" :ﻻ ﻳﺄﻛﻞ ﺍﻟﺴﺮﺣﺎﻥ ﺷﻠﻮ ﻋﻘﲑﻫﻬﻢ ...ﺍﻟﺒﻴﺖ" .ﺃﻱ ﻟﻮ ﳝﺖ ﻟﺸﺠﺎﻋﺘﻪ ﺣﱴ ﲢﻄﻢ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺮﻣﺎﺡ ﻣﺎ
ﻻ ﻳﺼﻞ ﻣﻌﻪ ﺍﻟﺬﺋﺐ ﺇﻟﻴﻪ ،ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻌﻘﲑ ﻫﻮ ﺍﻟﺬﻱ ﻋﻘﺮﻭﻩ ﻫﻢ ﻟﻜﺎﻥ ﺍﻟﺒﻴﺖ ﻫﺠﻮﺍ ،ﻷﻧﻪ ﻛﺎﻥ ﻳﺼﻔﻬﻢ
ﺑﺎﻟﺘﻜﺎﺛﺮ ﻋﻠﻰ ﻭﺍﺣﺪ.
ﻭﻣﻦ ﻗﻮﻟﻪ ﺃﻳﻀﺎ ﳝﺪﺡ ﺍﻷﻣﲑ ﺃﺑﺎ ﺍﻟﻔﻀﻞ ﺟﻌﻔﺮ ﺑﻦ ﻋﻠﻲ ﺍﻷﻧﺪﻟﺴﻲ:
ﻭﺒﺘﹾﻨﺎ ﻨﹶﺭﻯ ﺍﻟﺠﻭﺯﺍﺀ ﻓﻲ ﺃﺫﻨﻬﺎ ﺸﹶﻨﹾﻔﹶﺎ ﺃ ﻟﹶﻴﻠﺘﹶﻨﹶﺎ ﺇﺫ ﺃﺭﺴﻠﹶﺕﹾ ﻭﺍﺭﺩﺍﹰ ﻭﺤﻔﹶﺎ
ﺒﺸﹶﻤﻌﺔ ﺼﺒﺢ ﻻ ﺘﹸﻘﹶﻁﱡ ﻭﻻ ﺘﹸﻁﹾﻔﹶﺎ ﻭﺒﺎﺕﹶ ﻟﻨﺎ ﺴﺎﻕٍ ﻴﺼﻭﻝ ﻋﻠﻰ ﺍﻟﺩﺠﻰ
ﻭﻣﻦ ﻣﻠﻴﺤﻬﺎ ﻗﻮﻟﻪ:
ﺃﻤﺎ ﻴﻌﺭﻓﻭﻥ ﺍﻟﺨﹶﻴﺯﺭﺍﻨﹶﺔ ﻭﺍﻟﺤﻘﹾﻔﹶﺎ ﻴﻘﻭﻟﻭﻥ ﺤﻘﹾﻑﹲ ﻓﻭﻗﻪ ﺨﹶﻴﺯﺭﺍﻨ ﺔﹲ
ﻭﺒﺭﺒﺭ ﻓﻲ ﺍﻟﻅﱠﻠﻤﺎﺀ ﻴﻨِﺴﻔﹸﻬﺎ ﻨﹶﺴﻔﺎ ﺘﺨﹶﺎﻑﹸ ﺯﺌﻴﺭ ﺍﻟﻠﻴﺙِ ﻴﻘﹾﺩﻡ ﻨﹶﺜﹾﺭﻩ
ﻋﻠﻰ ﻟِﺒﺩﺘﻴﻪ ﻀﺎﻤِﻨﺎﻥ ﻟﻪ ﺤﺘﹾﻔ ﺎ ﻜﺄﻥ ﺍﻟﺴﻤﺎﻜﹶﻴﻥ ﺍﻟﻠﺫﻴﻥ ﺘﻅﺎﻫﺭﺍ
ﻭﺫﺍ ﺃﻋﺯﻝٌ ﻗﺩ ﻋﺽ ﺃﻨﻤﻠﻪ ﻟﹶﻬﻔ ﺎ ﻓﺫﺍ ﺭﺍﻤﺢ ﻴﻬﻭﻯ ﺇﻟﻴﻪ ﺴِﻨِﺎﻨﹶﻪ
ﻴﻘﹶﻠﱢﺏ ﺘﺤﺕ ﺍﻟﻠﹼﻴﻝِ ﻓﻲ ﺭﻴﺸﻪ ﻁﺭﻓﹶ ﺎ ﻜﺄﻥ ﺭﻗﻴﺏ ﺍﻟﻠﻴﻝ ﺃﺠﺩﻝ ﻤﺭﻗﹶ ﺏٍ
ﺒﻭﺠﺭﺓ ﻗﺩ ﺃﻀﻠﹶﻠﹾﻥ ﻓﻲ ﻤﻬﻤﻪ ﺨﹶﺸﹾﻔ ﺎ ﻜﺄﻥ ﺒﻨﻲ ﻨﹶﻌﺵٍ ﻭ ﻨﹶﻌﺸﺎ ﻤﻁﺎﻓﻝٌ
ﻤﻔﺎﺭﻕﹸ ﺇﻟﻑٍ ﻟﻡ ﻴﺠِ ﺩ ﺒﻌﺩﻩ ﺇﻟﻔﹾﺎ ﻜﺄﻥ ﺴﻬﻴﻼﹰ ﻓﻲ ﻤﻁﺎﻟ ﻊ ﺃﻓﹾﻘﻪ
ﻓﺂﻭﻨﺔﹸ ﻴﺒﺩﻭ ﻭﺁﻭﻨﺔﹸ ﻴﺨﹾﻔ ﻰ ﻜﺄﻥ ﺴﻬﺎﻫﺎ ﻋﺎﺸِﻕﹲ ﺒﻴﻥ ﻋﻭﺩٍ
ﻟِﻭﺍﺀﺍﻥ ﻤﺭﻜﹸﻭﺯﺍﻥ ﻗﺩ ﻜﹶﺭﻩ ﺍﻟﺯﺤﻔﺎ ﻜﺄﻥ ﻤﻌﻠﱠﻰ ﻗﹸﻁﹾ ﺒﻬﺎ ﻓﺎﺭﺱ ﻟ ﻪ
ﻗﹸﺼﺼﻥ ﻓﻠﻡ ﺘﹶﺴﻡ ﺍﻟﺨﹶﻭﺍﻓِﻲ ﺒﻪ ﻀﻌﻔ ﺎ ﻜﺄﻥ ﻗﹸﺩﺍﻤﻲ ﺍﻟﻨﱠﺴﺭ ﻭﺍﻟﻨﱠﺴﺭ ﻭﺍﻗ ﻊ
ﺃﺘﹶﻰ ﺩﻭﻥ ﻨِﺼﻑ ﺍﻟﺒﺩﺭِ ﻓﺎﺨﺘﻁﻑ ﺍﻟﻨﱢﺼﻔﺎ ﻜﺄﻥ ﺃﺨﺎﻩ ﺤِﻴﻥ ﺩﻭﻡ ﻁﺎﺌﺭﺍﹰ
ﺴﺭﻯ ﺒﺎﻟﻨﱠﺴﻴﺞ ﺍﻟﺨﹸﺴﺭﻭﺍﻨﹼﻲ ﻤﻠﺘﻔﹼﺎ ﻜﺄﻥ ﺍﻟﻬﺯِﻴﻊ ﺍﻵﺒﻨﹸﻭﺴﻲ ﻟﹶﻭﻨﹸ ﻪ
ﺼﺭﻴﻊ ﻤﺩﺍﻡ ﺒﺎﺕ ﻴﺸﹾﺭﺒﻬﺎ ﺼِﺭﻓ ﺎ ﻜﺄﻥ ﻅﻼﻡ ﺍﻟﻠﹼﻴﻝ ﺇﺫ ﻤﺎﻝ ﻤﻴﻠﹶ ﺔﹰ
ﻤﻥ ﺍﻟﺘﱡﺭﻙ ﻨﺎﺩﻯ ﺒﺎﻟﻨﺠﺎﺸﻲ ﻓﺎﺴ ﺘﹶﺨﻔﻰ ﻜﺄﻥ ﻋﻤﻭﺩ ﺍﻟﻔﹶﺠﺭ ﺨﺎﻗﺎﻥ ﻤﻌﺸﺭ
ﺭﺃﻯ ﺍﻟﻘِﺭﻥ ﻓﺎﺯﺩﺍﺩﺕ ﻁﹶﻼﻗﹶﺘﹸﻪ ﻀِﻌﻔ ﺎ ﻜﺄﻥ ﻟِﻭﺍﺀ ﺍﻟﺸﹼﻤﺱ ﻏﹸﺭﺓﹸ ﺠﻌﻔﺭٍ
ﻭﺑﻘﻴﺔ ﺷﻌﺮ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻗﻌﺎﻗﻊ ﻭﺟﻌﺎﺟﻊ ،ﻭﺛﺎﻟﺜﺔ ﺍﻷﺛﺎﰲ ﻭﺍﻟﺮﺳﻮﻡ ﺍﻟﺒﻼﻗﻊ.
ﻭﺍﳋﺴﺮﻭﺍﱐ :ﺍﳊﺮﻳﺮ ﺍﻟﺮﻗﻴﻖ ﺍﳊﺴﻦ ﰲ ﺍﻟﺼﻨﻌﺔ ،ﻣﻨﺴﻮﺏ ﺇﱃ ﺧﺴﺮﻭ ،ﺃﺣﺪ ﻣﻠﻮﻙ ﺍﻷﻛﺎﺳﺮﺓ.
ﻭﻣﻨﻬﻢ ﺍﻷﺩﻳﺐ ،ﺍﻟﺸﺎﻋﺮ ﺍﻷﺭﻳﺐ:
ﻭﺑﺘﺔ :ﻗﺮﻳﺔ ﻣﻦ ﻗﺮﻯ ﻣﺪﻳﻨﺔ ﺑﻠﻨﺴﻴﺔ .ﻭﻛﺎﻥ ﻛﺜﲑ ﺍﻟﺘﺼﺮﻑ ،ﻣﻠﻴﺢ ﺍﻟﺘﻈﺮﻑ .ﺃﻧﺸﺪﱐ ﻟﻪ ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺃﻫﻞ
ﻣﺪﻳﻨﺔ ﺑﻠﻨﺴﻴﺔ:
ﻭﺃﻭﺩﻋﺕ ﻓﻲ ﻋﻴﻨﱠﻲ ﺼﺎﺩِﻕﹶ ﻨﹶﻭﺌِﻬﺎ ﻏﹶﺼﺒﺕ ﺍﻟﺜﱡﺭﻴﺎ ﻓﻲ ﺍﻟ ﺒِﻌﺎﺩِ ﻤﻜﺎ ﻨﹶﻬ ﺎ
ﻓﻜﻴﻑﹶ ﺃﻋﺭﺕِ ﺍﻟﺸﹼﻤ ﺱ ﺤﻠﱠﺔ ﻀﻭﺌِﻬﺎ ﻭﻓﻲ ﻜﹸﻝ ﺤﺎﻝٍ ﻟﻡ ﺘﺯﺍﻟ ﻲٍ ﺒﺨﻴﻠ ﺔﹰ
ﺃﺣﺮﻗﻪ ﺍﻟﻘﻨﺒﻴﻄﻮﺭ -ﻟﻌﻨﻪ ﺍﷲ -ﰲ ﺣﲔ ﺗﻐﻠﺒﻪ ﻋﻠﻰ ﺑﻠﻨﺴﻴﺔ ﻭﺫﻟﻚ ﰲ ﺳﻨﺔ ﲦﺎﻥ ﻭﲦﺎﻧﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ.
ﻭﺍﻟﻮﺯﻳﺮ ﺍﻟﻜﺎﺗﺐ:
ﻣﻦ ﺑﻴﺖ ﺷﺮﻑ ﺍﻟﻴﻬﻮﺩ ﺑﺎﻷﻧﺪﻟﺲ ،ﺫﻛﺮ ﺍﻟﻘﺎﺿﻲ ﺑﻄﻠﻴﻄﻠﺔ ﺍﻟﻔﻘﻴﻪ ﺍﳌﺆﺭﺥ ﺍﳌﺘﻘﻦ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺻﺎﻋﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ
ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺻﺎﻋﺪ ﰲ ﻛﺘﺎﺏ ﺍﻟﻄﺒﻘﺎﺕ ﻟﻪ ،ﺃﻥ ﺍﺑﻦ ﺣﺴﺪﺍﻯ ﻫﺬﺍ ﻣﻦ ﻭﻟﺪ ﻣﻮﺳﻰ ﺻﻠﻰ ﺍﷲ ﻋﻠﻰ
ﻧﺒﻴﻨﺎ ﻭﻋﻠﻴﻪ .ﺟﺮﻯ ﰲ ﻣﻴﺪﺍﻥ ﺍﻟﺒﻼﻏﺔ ﺇﱃ ﺃﺑﻌﺪ ﺃﻣﺪ ،ﻭﺑﲎ ﻋﺮﺍﺻﻬﺎ ﺑﺎﻟﺼﻔﺎﺡ ﻭﺍﻟﻌﻤﺪ؛ ﻭﻛﺎﻧﺖ ﺍﻟﺬﻣﺔ ﺗﻘﻌﺪﻩ
ﻋﻦ ﻣﺮﺍﺗﺐ ﺃﻛﻔﺎﺋﻪ ،ﻭﲡﺪ ﰲ ﻃﻤﻮﺱ ﺭﲰﻪ ﻭﻋﻔﺎﺋﻪ ،ﺣﱴ ﺃﳊﻘﻪ ﺍﷲ ﺑﺄﻗﺮﺍﻧﻪ ،ﻭﺃﻗﺎﻟﻪ ﻣﻦ ﻣﺘﻌﺜﺮ ﺧﺴﺮﺍﻧﻪ؛ ﻓﺘﻄﻬﺮ
ﻭﺃﺳﻠﻢ ،ﻭﺁﻣﻦ ﲟﺤﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ.
ﻓﻤﻦ ﺷﻌﺮﻩ ﺍﻟﻘﻄﻌﺔ ﺍﻟﱵ ﺃﻃﻠﻌﻬﺎ ﻧﲑﺓ ،ﻭﺗﺮﻙ ﺍﻷﻟﺒﺎﺏ ﻣﻨﻬﺎ ﻣﺘﺤﲑﺓ؛ ﺫﻛﺮﻫﺎ ﺃﺑﻮ ﻧﺼﺮ ﺍﻟﻔﺘﺢ ﺑﻦ ﺧﺎﻗﺎﻥ ،ﰲ
ﻛﺘﺎﺏ ﻗﻼﺋﺪ ﺍﻟﻌﻘﻴﺎﻥ:
ﻋﻠﻴﻪ ﻤﻥ ﻋﻨﹾﺒﺭ ﺍﻷﺼﺩﺍﻍ ﻻﻤﺎﺕﹸ ﺘﹶﻭﺭﻴﺩ ﺨﺩﻙ ﻟﻸﺤﺩﺍﻕ ﻟﺫﹼﺍﺕﹸ
ﻟﹶﻜﹾﻥ ﻭﺼﺎﻟﹸﻙ ﻋﻥ ﻭﺍﺼﻠﺕﹶ ﺠﻨﹼﺎﺕ ﻨِﻴﺭﺍﻥ ﻫﺠﺭﻙ ﻟﻠﻌﺸﱠﺎﻕِ ﻨﺎﺭ ﻟﻅﹰﻰ
ﺒﺩﻭﺭ ﺘِﻡ ﻭﺃﻴﺩﻱ ﺍﻟﺸﺭﺏ ﻫﺎﻻﺕ ﻜﺄﻨﹼﻤﺎ ﺍﻟﺭﺍﺡ ﻭﺍﻟﺭﺍﺤﺎﺕﹸ ﺘﹶﺤﻤ ﻠﹸﻬﺎ
ﺇﻻﹼ ﻟﺘﹶﺤﻴﺎ ﺒﻬﺎ ﻤﻨﹼﺎ ﺤﺸﹶﺎﺸﺎﺕ ﺤﺸﺎﺸ ﺔﹲ ﻤﺎ ﺘﹶﺭﻜﻨﺎ ﺍﻟﻤﺎﺀ ﻴﻘﹾﺘﹸﻠﻬﺎ
ﻓﺨﻑﱠ ﺇﺫ ﻤﻠِﺌﺕﹾ ﻤﻨﻬﺎ ﺍﻟﺯﺠﺎﺠﺎﺕ ﻗﺩ ﻜﺎﻥ ﻓﻲ ﻜﺄﺴِﻬﺎ ﻤﻥ ﻗﺒﻠﻬﺎ ﺜِﻘﹶﻝٌ
ﻗﺎﻝ ﺫﻭ ﺍﻟﻨﺴﺒﲔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ :ﺃﺧﺬ ﻫﺬﺍ ﺍﳌﻌﲎ ﻣﻦ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ ﺃﰊ ﻋﻠﻲ ﺇﺩﺭﻳﺲ ﺑﻦ ﺍﻟﻴﻤﺎﻥ ،ﻣﻦ ﺃﻫﻞ
ﺟﺰﻳﺮﺓ ﻳﺎﺑﺴﺔ ،ﻣﻦ ﻗﺼﻴﺪﺓ ﻃﻮﻳﻠﺔ ﳝﺪﺡ ﺎ ﺇﻗﺒﺎﻝ ﺍﻟﺪﻭﻟﺔ ﺃﺑﺎ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﺍﳉﻴﺶ ﳎﺎﻫﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ
ﻣﻮﱃ ﺃﰊ ﻋﺎﻣﺮ:
ﺤﺘﹼﻰ ﺇﺫﺍ ﻤﻠﺌﺕ ﺒِﺼﺭﻑ ﺍﻟﺭﺍﺡِ ﺜﹶﻘﹸﻠﺕﹾ ﺯﺠﺎﺠﺎﺕﹲ ﺃﺘﹶﺘﹾﻨﺎ ﻓﹸﺭﻏ ﺎﹰ
ﺑﻴﺖ ﺍﻟﻔﺨﺎﺭ ،ﻭﻣﻨﺒﺖ ﺍﻟﻔﻀﻞ ﺍﳌﺸﺮﻕ ﺇﺷﺮﺍﻕ ﺍﻟﻨﻬﺎﺭ؛ ﻳﻌﺮﻑ ﺑﺎﺑﻦ ﻧﺼﻒ ﺍﻟﺮﺑﺾ ،ﺍﻟﺮﺍﺳﺦ ﰲ ﻋﻠﻢ ﺍﳉﻮﻫﺮ
ﻭﺍﻟﻌﺮﺽ .ﺃﻧﺸﺪﱐ ﻟﻪ ﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﻣﺪﻳﻨﺔ ﻣﺎﻟﻘﺔ ،ﻣﻨﻬﻢ ﻭﻟﺪﻩ ﺍﻟﻮﺯﻳﺮ ﺍﻷﺩﻳﺐ ،ﺍﻟﻔﻘﻴﻪ ﺍﳊﻜﻴﻢ ﺍﻷﺭﻳﺐ :ﺃﺑﻮ
ﺍﳊﺴﲔ؛ ﻭﺍﳋﻄﻴﺐ ﰲ ﳎﺎﻟﺲ ﺍﳌﻠﻮﻙ ،ﺍﻟﻨﺎﺛﺮ ﻣﻦ ﻓﻴﻪ ﺩﺭﺭ ﺍﻟﺴﻠﻮﻙ ،ﺻﺪﻳﻘﻨﺎ ﺃﺻﺒﻎ ﺑﻦ ﺃﰊ ﺍﻟﻌﺒﺎﺱ:
ﻭﻫﻝ ﻴﻨﹾﻜﹶﺭ ﺍﻟﻨﱠﻭﺭ ﺍﻟﻤﻔﺘﱠﺢ ﻓﻲ ﻏﹸﺼﻥِ ﺃ ﻤﺴﺘﻨﻜﹶﺭ ﺸﹶﻴﺏ ﺍﻟﻤﻔﺎﺭِﻕ ﻓﻲ ﺍﻟﺼﺒ ﺎ
ﻭﺇﻥ ﻜﻨﺕﹸ ﻓﻲ ﺇﺤﺩﻯ ﻭﻋﺸﺭﻴﻥ ﻤﻥ ﺴﻨﹼﻲ ﺃﻅﹸﻥ ﻁِﻼﺏ ﺍﻟﻤﺠﺩ ﺸﹶﻴﺏ ﻤﻔﺭﻗِﻲ
ﻭﻣﻦ ﺷﻌﺮﺍﺀ ﺍﳉﺰﻳﺮﺓ ﺻﺎﺣﺐ ﺍﳌﻮﺷﺤﺎﺕ ﺍﻟﺸﻬﲑﺓ:
ﻓﻤﻦ ﺷﻌﺮﻩ:
ﺼﻬﺒﺎﺀ ﻜﺎﻟﻤﺴﻙ ﺍﻟﻔﹶﺘِﻴِﻕ ﻟﻨﺎﺸِ ﻕِ ﻋﺎﻁﻴﺘﹸﻪ ﻭﺍﻟﻠﹼﻴﻝُ ﻴﺴﺤﺏ ﺫﹶﻴﻠﹶ ﻪ
ﻭﺫﹸﺅَﺍﺒﺘﺎﻩ ﺤﻤﺎﺌﻝٌ ﻓﻲ ﻋﺎﺘِﻘ ﻲ ﻭﻀﻤﻤﺘﹸﻪ ﻀﻡ ﺍﻟﻜﹶﻤِﻲ ﻟﺴﻴﻔﻪ
ﺯﺤﺯﺤﺘﹸﻪ ﺭِﻓﹾﻘﺎﹰ ﻭﻜﺎﻥ ﻤﻌﺎﻨِﻘﻲ ﺤﺘﻰ ﺇﺫﺍ ﻤﺎﻟﹶﺕ ﺒﻪ ﺴِﻨﹶ ﺔﹸ ﺍﻟﻜﹶﺭﻯ
ﻜﻲ ﻻ ﻴﻨﺎﻡ ﻋﻠﻰ ﻭِﺴﺎﺩٍ ﺨﹶﺎﻓﻕ ﺒﺎﻋﺩﺘﹸﻪ ﻋﻥ ﺃﻀﻠﹸﻊ ﺘﹶﺸﹾﺘﹶﺎﻗ ﻪ
ﻭﻣﻨﻬﻢ ﺍﻟﻔﻘﻴﻪ ﺍﻷﺻﻮﱄ ﺍﻟﻠﻐﻮﻱ ﺍﻟﻨﺤﻮﻱ:
ﺍﻟﻌﺒﺩﺭﻱ
ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﻴﻤﻮﻥ ﺑﻦ ﺇﺩﺭﻳﺲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ،ﺳﻜﻦ ﻋﺪﻭﺓ ﺍﳌﻐﺮﺏ ،ﻭﺗﺼﺪﺭ
ﲟﺮﺍﻛﺶ ﻹﻗﺮﺍﺀ ﺍﻟﻨﺤﻮ ﻭﺍﻷﺩﺏ .ﻟﻘﻴﺘﻪ ﺎ ﺳﻨﺔ ﲬﺲ ﻭﺳﺘﲔ ،ﻭﻗﺪ ﺷﺮﺡ ﻛﺘﺎﺏ "ﺍﳉﻤﻞ" ،ﻭﺍﻧﻔﺮﺩ ﻣﻦ ﺍﻟﻔﻀﻞ
ﲟﻔﺼﻠﻪ ﻭﺍﳉﻤﻞ .ﻭﺗﻮﰲ ﺭﲪﻪ ﺍﷲ ﲝﻀﺮﺓ ﻣﺮﺍﻛﺶ ﻳﻮﻡ ﺍﻟﺜﻼﺛﺎﺀ ﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ ﻣﻦ ﲨﺎﺩﻯ ﺍﻵﺧﺮﺓ ،ﻭﺩﻓﻦ ﺿﺤﻰ
ﻳﻮﻡ ﺍﻷﺭﺑﻌﺎﺀ ،ﺳﻨﺔ ﺳﺒﻊ ﺳﺘﲔ ﻭﲬﺴﻤﺎﺋﺔ .ﻓﻤﻦ ﺷﻌﺮﻩ:
ﻭﻫﺎ ﺃﻨﺎ ﻤﻥ ﻤﺴﻬِﺎ ﻟ ﻡ ﺃﻓﻕﹾ ﺃﺒﺎ ﻗﺎﺴِﻡٍ ﻭﺍﻟﻬﻭﻯ ﺠِﻨﱠﺔﹲ
ﺍﺒﻥ ﺤﻴﻭﺱ
ﺑﺎﻟﺒﺎﺀ ﺑﻨﻘﻄﺔ ﻭﺍﺣﺪﺓ ﻣﻦ ﺃﺳﻔﻞ ،ﻣﻮﱃ ﺑﲏ ﺃﰊ ﺍﻟﻌﺎﻓﻴﺔ ،ﺍﻟﺬﻳﻦ ﻣﻠﻜﻮﺍ ﺍﳌﻐﺮﺏ ﺍﻷﻗﺼﻰ ،ﰲ ﺃﻳﺎﻡ ﺑﲏ ﺃﻣﻴﺔ
ﺍﻷﻧﺪﻟﺴﻴﲔ .ﻭﺃﺻﻠﻬﻢ ﻣﻦ ﺗﺎﺯﺍ ،ﻣﻦ ﺃﻫﻞ ﺗﺴﻮﻝ ،ﻣﻦ ﺑﲏ ﳎﺪﻭﻝ ،ﻣﻨﻬﻢ .ﻭﺗﺴﻮﻝ :ﻛﺎﻧﺖ ﺣﺎﺿﺮﺓ ﻣﻠﻜﻬﻢ،
ﻭﻣﻨﺘﻈﻢ ﺳﻠﻜﻬﻢ؛ ﻓﺬﻫﺒﺖ ﺃﻳﺎﻣﻬﻢ ،ﻭﺗﻘﻠﺺ ﺇﻧﻌﺎﻣﻬﻢ ،ﻭﺗﻠﻚ ﻋﺎﺩﺓ ﺍﷲ ،ﻭﺳﻨﺘﻪ ﰲ ﺍﻟﺬﻳﻦ ﺧﻠﻮﺍ ﻣﻦ ﻗﺒﻞ ،ﻭﻟﻦ
ﲡﺪ ﻟﺴﻨﺔ ﺍﷲ ﺗﺒﺪﻳﻼ.
ﻭﻗﺪ ﺭﻓﻌﺖ ﺩﻳﻮﺍﻥ ﺷﻌﺮﻩ ﻟﻠﻤﻘﺎﻡ ﺍﳌﻮﻟﻮﻱ ﺍﻟﺴﻠﻄﺎﱐ ﺍﳌﻠﻜﻲ ﺍﻟﻜﺎﻣﻠﻲ ﺍﻟﻨﺎﺻﺮﻱ ،ﺃﺩﺍﻡ ﺍﷲ ﺇﻧﻌﺎﻣﻪ ،ﻭﻭﺍﱄ ﻟﻪ
ﺣﺴﻦ ﺍﻟﺼﻨﻊ ﻭﺃﺩﺍﻣﻪ.
ﻟﻘﻴﺘﻪ ﲝﻀﺮﺓ ﻣﺮﺍﻛﺶ ،ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﺳﺘﲔ ﻭﲬﺴﻤﺎﺋﺔ .ﰒ ﺩﺧﻠﺖ ﻋﻨﺪﻩ ﰲ ﺩﺍﺭﻩ ﲟﺪﻳﻨﺔ ﻓﺎﺱ ،ﺑﺪﺭﺏ ﺍﻟﺴﺮﺍﺟﲔ
ﻣﻨﻬﺎ ،ﻓﺄﺧﺬﺕ ﻋﻨﻪ ﻭﲰﻌﺖ ﻣﻨﻪ .ﻭﺃﻧﺸﺪﱐ ﺷﻴﺨﻲ ﺍﻟﻔﻘﻴﻪ ﺍﻷﺳﺘﺎﺫ ﺍﻟﻠﻐﻮﻱ ﺍﻟﻨﺤﻮﻱ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ
ﺑﻦ ﳏﻤﺪ ﺍﻟﻜﻨﺎﱐ -ﻳﻌﺮﻑ ﺑﺎﺑﻦ ﺳﻴﺪ -ﻣﻦ ﺃﻫﻞ ﺇﺷﺒﻴﻠﻴﺔ؛ ﺗﺼﺪﺭ ﻟﻺﻗﺮﺍﺀ ﺎ ،ﻓﻄﻠﻊ ﴰﺴﺎﹰ ﻣﻦ ﺟﺎﻧﺒﻬﺎ؛ ﻭﻛﺎﻥ
ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﻼﻏﺔ ﻭﺍﻟﺸﻌﺮ ،ﻭﺍﻟﺘﻘﺪﻡ ﰲ ﺍﻟﻨﻈﻢ ﻭﺍﻟﻨﺜﺮ .ﺧﺘﻢ ﻛﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ ﻣﺮﺗﲔ ﻋﻠﻰ ﺍﻷﺳﺘﺎﺫ ﺍﻟﻨﺤﻮﻱ ﺃﰊ
ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺍﻟﺮﻣﺎﻙ ﺑﻌﺪ ﻗﺮﺍﺀﺗﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻋﻠﻰ ﺍﻟﻘﺎﺿﻲ ﺃﰊ ﺍﳊﺴﻦ ﺷﺮﻳﺢ ﺑﻦ ﳏﻤﺪ ،ﻭﺍﻮﺩ ﺍﻟﻜﺒﲑ ﺃﰊ
ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﻋﻴﺸﻮﻥ ،ﻭﺃﺟﺎﺯ ﻟﻪ .ﻭﻛﺬﻟﻚ ﺃﺟﺎﺯ ﻟﻪ ﲨﺎﻋﺔ ﻣﻦ ﻋﻠﻤﺎﺀ ﻗﺮﻃﺒﺔ ،ﻣﻨﻬﻢ ﺍﻟﻔﻘﻴﻪ ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ
ﻋﺘﺎﺏ ،ﻭﺍﻟﻌﺎﱂ ﺃﺑﻮ ﲝﺮ ﺳﻔﻴﺎﻥ ﺑﻦ ﺍﻟﻌﺎﺻﻲ ،ﻭﺍﻟﻮﺯﻳﺮ ﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻃﺮﻳﻒ ﻭﻏﲑﻫﻢ ،ﻭﻟﺰﻡ ﺍﻟﻮﺯﻳﺮ ﺍﻷﺩﻳﺐ
ﺍﻟﺒﻠﻴﻎ ﺍﻷﻭﺣﺪ ﺃﺑﺎ ﳏﻤﺪ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﻐﻔﻮﺭ .ﻓﻘﺮﺃ ﻋﻠﻴﻪ ﻛﺜﲑﺍﹰ .ﻭﺃﻧﺸﺪﻧﺎ ﻟﻪ ﰲ ﺻﺎﺣﺐ ﺇﺷﺒﻴﻠﻴﺔ ﻭﻗﺪ ﺧﺮﺝ ﺇﱃ
ﻏﺰﺍﺓ:
ﻭﺃﺭﺍﺩ ﻓﻴﻙ ﻤﺭﺍﺩﻙ ﺍﻷﻗﺩﺍﺭ ﺴِﺭ ﺤﻝﱠ ﺤﻴﺙﹶ ﺘﺤﻠﱡﻪ ﺍﻟﻨﱡﻭﺍﺭ
ﺃﻨﹼﻲ ﺤﻠﹶﻠﺕﹾ ﻭﺩِﻴﻤﺔﹲ ﻤِﺩﺭﺍﺭ ﻭﺇﺫﹶﺍ ﺍﺭﺘﺤﻠﺕﹶ ﻓﺸﹶ ﻴﻌﺘﹾﻙ ﻏﹶﻤﺎﻤ ﺔﹲ
ﺵﱢ ﺍﻟﻘﹶﺘﺎﻡ ﻭﻜﻴﻑ ﺸِﺌْﺕ ﺘﹸﺩﺍﺭ ﺘﹶﻨﹾﻔِﻲ ﺍﻟﻬﺠِﻴﺭ ﺒﻅﹼ ﻠِﻬﺎ ﻭﺘﹸﻨِﻴﻡ ﺒﺎﻟﺭ
ﻭﻗﹶﻀﻴﺕ ﺒﺴﻴﻔﻙ ﻨﹶﺤ ﺒﻬﺎ ﺍﻟﻜﹸﻔﹼﺎﺭ ﻭﻗﹶﻀﻰ ﺍﻹﻟﹸﻪ ﺒﺄﻥ ﺘﹶﻌﻭﺩ ﻤﻅﻔﱠﺭﺍ
ﻗﺎﻝ :ﻧﺰﻟﺖ ﺑﻔﻨﺪﻕ ﲟﺪﻳﻨﺔ ﺩﺍﻧﻴﺔ ﻟﻴﻼﹰ ،ﻓﺮﺃﺗﲏ ﺍﻣﺮﺃﺓ ﻛﺎﻧﺖ ﺗﻌﺮﻓﲏ ﰲ ﺃﻳﺎﻡ ﺍﻟﺴﻠﻄﺎﻥ ﺃﰊ ﺍﻟﻄﺎﻫﺮ ﲤﻴﻢ ،ﻭﻫﻲ
ﺍﳊﺮﺓ ﺍﻟﻔﺎﺿﻠﺔ ﻣﺮﱘ ﺑﻨﺖ ﺇﺑﺮﺍﻫﻴﻢ؛ ﻭﺍﻟﺪﻧﻴﺎ ﻗﺪ ﺳﺤﺒﺖ ﻋﻠﻰ ﻣﻦ ﺟﺎﻫﻬﺎ ﻭﻭﺯﺍﺭﺎ ﺫﻳﻼ ،ﻓﻘﻠﺖ ﻣﺮﲡﻼ:
ﺃﻥ ﺼِﺭﺕﹸ ﻓﻲ ﻤﻨﺯﻝٍ ﻫﺠﻴﻥِ ﻋﺎﺫِﻟﹶﺘﻲ ﻻ ﺘﹸﻔﻨﹼﺩِﻴﻨِﻲ
ﻴﻘﹾﺩﺡ ﻓﻲ ﻤﻨﹾﺼِﺒﻲ ﻭﺩِﻴﻨ ﻲ ﻓﻠﻴﺱ ﻗﹸﺒﺢ ﺍﻟﻤﻜﺎﻥ ﻤﻤ ﺎ
ﺘﹶﻐﹾﺭ ﺏ ﻓﻲ ﺤﻤﺄَﺓِ ﻭﻁِﻴﻥ ﺍﻟﺸﻤ ﺱ ﻋﻠﹾﻭِﻴﺔﹲ ﻭﻟﻜﻥ
ﻭﻛﺎﻥ ﺷﻴﺨﺎ ﻫﺬﺍ ﺭﲪﻪ ﺍﷲ ﻳﻠﻘﺐ ﺑﺎﻟﻠﺺ ﻟﺪﻳﺎﺛﺘﻪ ﻭﺳﻜﻮﻧﻪ ،ﻭﺗﺮﺩﺩﻩ ﺧﻔﻴﺔ ﰲ ﲨﻴﻊ ﺷﺆﻭﻧﻪ؛ ﻭﻛﺎﻥ ﻻ ﻳﻨﻜﺮ
ﻫﺬﺍ ﺍﻟﻠﻘﺐ ﻣﻊ ﺟﺎﻫﻪ ﻋﻨﺪ ﺳﻠﻄﺎﻥ ﺯﻣﺎﻧﻪ ،ﻭﻗﺪ ﺃﻧﺸﺪﱐ ﺑﻴﺘﲔ ﻗﺎﳍﻤﺎ ﰲ ﺍﻟﻮﺯﻳﺮ ﺃﰊ ﺍﳊﺴﲔ ﺑﻦ ﻓﻨﺪﻟﻪ ﰲ ﺇﺑﺎﻥ
ﺷﺒﺎﺑﻪ ﻭﻋﻨﻔﻮﺍﻧﻪ:
ﺃﺒﺎ ﺍﻟﺤﺴﻴﻥ ﺨﹶﻠﹸﻭ ﺏِ ﺨﹶﻠﹶﺴﺕﹶ ﻗﹶﻠﹾﺒﻲ ﺒﻁﹶﺭ ﻑٍ
ﻭﺍﻨﺕ ﻟﺹ ﺍﻟﻘﻠﻭﺏِ ﻓﻜﻴﻑﹶ ﺃُﺩﻋﻰ ﺒﻠﹼ ﺹٍ
ﻭﳌﺎ ﻭﺻﻠﺖ ﺍﶈﻼﺕ ﺍﻟﻌﻈﻴﻤﺔ ،ﻭﺍﻟﻌﺴﺎﻛﺮ ﺍﻟﻌﻤﻴﻤﺔ ،ﲜﺒﻞ ﺍﻟﻔﺘﺢ ﻭﺍﻟﻨﺼﺮ ﻭﺍﳍﺪﻯ ،ﻗﺎﻡ ﻣﻨﺸﺪﺍ:
ﻏﹶﻤﺽ ﻋﻥ ﺍﻟﺸﱠﻤﺱِ ﻭﺍﺴﺘﻘﺼِﺭ ﻤﺩﻯ ﺯﺤ ﻝِ ﻭﺍﻨﻅﹸﺭ ﺇﻟﻰ ﺍﻟﺠﺒﻝِ ﺍﻟﺭﺍﺴﻲ ﻋﻠﻰ ﺠﺒ ﻝِ
ﺃﻨﱠﻲ ﺭﺃﻯ ﺸﺨﺼﻪ ﺍﻟﻌﺎﻟِﻲ ﻓﻠﻡ ﻴﺯﻝ ﺃﻨﱠﻲ ﺍﺴﺘﻘﻝﱠ ﺒﻪ ﺃ ﻨﱠﻲ ﺍﺴﺘﻘﹶﺭ ﺒ ﻪ
ﺗﻮﰲ ﺷﻴﺨﻨﺎ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺑﺒﻠﺪﺓ ﺇﺷﺒﻴﻠﻴﺔ ﺳﻨﺔ ﺳﺖ ﻭﺳﺒﻌﲔ ﻭﲬﺴﻤﺎﺋﺔ .ﻭﺃﺧﱪﱐ ﺃﻥ ﻣﻮﻟﺪﻩ ﺳﻨﺔ ﺳﺒﻊ
ﻭﲬﺴﻤﺎﺋﺔ .ﲰﻌﺖ ﻣﻨﻪ ﻛﺜﲑﺍ ،ﻭﺃﺟﺎﺯ ﱄ ﲨﻴﻊ ﺭﻭﺍﻳﺎﺗﻪ ﻭﻷﺧﻲ ،ﻧﻔﻌﻨﺎ ﺍﷲ.
ﺍﻟﻮﺯﻳﺮ ﺍﻟﻜﺒﲑ ﻭﺯﻳﺮ ﺇﺷﺒﻴﻠﻴﺔ ﻭﻋﻈﻴﻤﻬﺎ ،ﻭﺷﺎﻋﺮﻫﺎ ﺍﳌﺸﻬﻮﺭ ﻭﻛﺮﳝﻬﺎ:
ﺍﺑﻦ ﺍﻟﻮﺯﻳﺮ ﺍﻟﻜﺒﲑ ،ﺍﻟﻄﺒﻴﺐ ﺍﻟﻨﺤﲑ ،ﺃﰊ ﻣﺮﻭﺍﻥ ﻋﺒﺪ ﺍﳌﻠﻚ؛ ﺍﺑﻦ ﻭﺯﻳﺮ ﺫﻟﻚ ﺍﻟﺪﻫﺮ ﻭﻋﻈﻴﻤﻪ ،ﻓﻴﻠﺴﻮﻑ ﺫﻟﻚ
ﺍﻟﻌﺼﺮ ﻭﺣﻜﻴﻤﻪ؛ ﺃﰊ ﺍﻟﻌﻼﺀ ﺯﻫﺮ ،ﺍﺑﻦ ﺍﻟﻮﺯﻳﺮ ﺍﻟﻜﺒﲑ ﺃﰊ ﻣﺮﻭﺍﻥ ﻋﺒﺪ ﺍﳌﻠﻚ ،ﺍﻟﺮﺍﺣﻞ ﺇﱃ ﺍﳌﺸﺮﻕ ،ﻭﺑﻪ ﺗﻄﺒﺐ
ﺯﻣﺎﻧﺎﹰ ﻃﻮﻳﻼ ﻭﺗﻮﱃ ﺭﻳﺎﺳﺔ ﺍﻟﻄﺐ ﺑﺒﻐﺪﺍﺩ ،ﰒ ﲟﺼﺮ ﰒ ﺑﺎﻟﻘﲑﻭﺍﻥ ،ﰒ ﺍﺳﺘﻮﻃﻦ ﻣﺪﻳﻨﺔ ﺩﺍﻧﻴﺔ ،ﻭﻃﺎﺭ ﺫﻛﺮﻩ ﻣﻨﻬﺎ
ﺇﱃ ﺃﻗﻄﺎﺭ ﺍﻷﻧﺪﻟﺲ ﻭﺍﳌﻐﺮﺏ ،ﻭﺍﺷﺘﻬﺮ ﺑﺎﻟﺘﻘﺪﻡ ﰲ ﻋﻠﻢ ﺍﻟﻄﺐ ﺣﱴ ﺑﺬ ﺃﻫﻞ ﺯﻣﺎﻧﻪ .ﻭﻣﺎﺕ ﺑﺪﺍﻧﻴﺔ .ﻭﺃﺑﻮﻩ
ﻜﹶﻤ ﺩ ﺍﻟﻴﺄﺱ ﻭﺫﻝﱡ ﺍﻟﻁﱠﻤﻊ ﻤﺜﻝُ ﺤﺎﻟﻲ ﺤﻘﱡﻬﺎ ﺃﻥ ﺘﹸﺸ ﺘﻜﹶ ﻲ
ﻏﹸﺼﻥ ﺒﺎﻥٍ ﻤﺎﻝ ﻤﻥ ﺤﻴﺙﹸ ﺍﺴﺘﻭﻯ
ﺒﺎﺕ ﻤﻥ ﻴﻬﻭﺍﻩ ﻤﻥ ﻓﺭﻁ ﺍﻟﺠﻭﻯ
ﺨﺎﻓﻕﹶ ﺍﻷﺤﺸﺎﺀ ﻤﻭﻫﻭﻥ ﺍﻟﻘﹸﻭﻯ
ﻤﺎﻟﻪ ﻴﺒﻜ ﻲ ﻟﻤﺎ ﻟﻡ ﻴﻘ ﻊ ﻜﻠﻤﺎ ﻓﻜﱠﺭ ﻓﻲ ﺍﻟﺒﻴﻥ ﺒﻜﹶﻰ
ﻤﺎ ﻟﻌﻴﻨﻲ ﺸﹸﻐِﻔﺕ ﺒﺎﻟﻨﱠﻅﺭ
ﺃﻨﻜﺭﺕﹾ ﺒﻌﺩﻙ ﻀﻭﺀ ﺍﻟﻘﹶﻤﺭ
ﻓﺈﺫﺍ ﻤﺎ ﺸِﺌْﺕﹶ ﻓﺎﺴﻤﻊ ﺨﹶﺒﺭﻱ
ﻭﺒﻜﹶﻰ ﺒﻌﻀﻲ ﻋﻠﻰ ﺒﻌﻀِﻲ ﻤﻌِﻲ ﻋﺸِﻴﺕﹾ ﻋﻴﻨﺎﻱ ﻤﻥ ﻁﹸﻭﻝ ﺍﻟ ﺒﻜﹶﺎ
ﺍﻟﺸﻐﺎﻑ:ﺣﺠﺎﺏ ﺍﻟﻘﻠﺐ؛ ﻭﻗﻴﻞ :ﺳﻮﻳﺪﺍﺅﻩ؛ ﻭﻫﻮ ﺍﻟﺸﻐﻒ ﺃﻳﻀﺎ ،ﺑﺎﻟﻌﲔ ﺍﳌﻬﻤﻠﺔ.
ﻗﺎﻝ ﺍﷲ ﺍﻟﻌﻈﻴﻢ" :ﻗﺪ ﺷﻐﻔﻬﺎ ﺣﺒﺎﹰ" .ﻭﺷﻐﻔﺔ ﺍﻟﻘﻠﺐ :ﺃﻋﻼﻩ ،ﻭﻫﻮ ﻣﻌﻠﻖ ﺍﻟﻨﻴﺎﻁ .ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪ :ﺍﳌﺸﻐﻮﻑ:
ﺍﻟﺬﻱ ﺑﻠﻎ ﺣﺒﻪ ﺷﻐﺎﻑ ﻗﻠﺒﻪ؛ ﻭﺑﺎﻟﻌﲔ ﺍﳌﻬﻤﻠﺔ :ﺍﻟﺬﻱ ﺧﻠﺺ ﺍﳊﺐ ﺇﱃ ﻗﻠﺒﻪ ﻓﺄﺣﺮﻗﻪ.
ﻳﻌﺮﻑ ﺑﺎﻟﻘﻨﺘﺮﺍﻝ ،ﺑﺎﻟﻘﺎﻑ ،ﻭﺍﻟﻨﻮﻥ ﻭﺍﻟﺘﺎﺀ ﺍﳌﺜﻨﺎﺓ ﺑﺎﺛﻨﺘﲔ ﻣﻦ ﻓﻮﻗﻬﺎ ﻭﺍﻟﺮﺍﺀ ﺍﳌﻬﻤﻠﺔ.
ﻭﻛﺎﻥ ﺷﻴﺨﺎﹰ ﺟﻠﻴﻼ ،ﳏﺪﺛﺎ ،ﻓﻘﻴﻬﺎ ،ﻓﺎﺿﻼﹰ ،ﺃﺻﻴﻼﹰ .ﻟﻘﻲ ﻗﺎﺿﻲ ﺍﳉﻤﺎﻋﺔ ،ﺃﺑﺎ ﺍﻟﻮﻟﻴﺪ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ
ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺭﺷﺪ ﺍﳌﺎﻟﻜﻲ ﻣﺆﻟﻒ ﻛﺘﺎﺏ ﺍﳌﻘﺪﻣﺎﺕ ﻷﻭﺍﺋﻞ ﻛﺘﺐ ﺍﳌﺪﻭﻧﺔ ،ﻭﻛﺘﺎﺏ ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺘﺤﺼﻴﻞ ﳌﺎ ﰲ
ﺍﳌﺴﺘﺨﺮﺟﺔ ﻣﻦ ﺍﻟﺘﻮﺟﻴﻪ ﻭﺍﻟﺘﻌﻠﻴﻞ ،ﻭﺍﺧﺘﺼﺎﺭ ﺍﳌﺒﺴﻮﻃﺔ ،ﻭﺍﺧﺘﺼﺎﺭ ﻣﺸﻜﻞ ﺍﻵﺛﺎﺭ ﻟﻠﻄﺤﺎﻭﻯ -ﻭ ﺍﻹﻣﺎﻡ ﺍﻟﻌﺎﱂ
ﻗﺎﺿﻲ ﺍﳉﻤﺎﻋﺔ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ،ﳏﻤﺪ ﺑﻦ ﺍﳊﺎﺝ ﺍﻟﺸﻬﻴﺪ ،ﻓﺴﻤﻊ ﻋﻠﻴﻪ ﺻﺤﻴﺢ ﻣﺴﻠﻢ .ﻭﻟﻘﻲ ﺍﻹﻣﺎﻡ ﺍﻟﻌﺎﱂ ﺃﺑﺎ ﺑﻜﺮ
ﻏﺎﻟﺐ ﺑﻦ ﻋﻄﻴﺔ ﺍﶈﺎﺭﰊ ،ﻭﺍﻟﻔﻘﻴﻪ ﺍﳌﺸﺎﻭﺭ ﺍﻟﻘﺎﺿﻲ ﺃﺑﺎ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﺃﺿﺤﻰ ﺍﳍﻤﺪﺍﱐ ،ﻭﺍﶈﺪﺙ ﺍﳉﻠﻴﻞ ﺃﺑﺎ
ﺟﻌﻔﺮ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻠﺨﻤﻲ ،ﻭﻟﻘﻲ ﺑﻠﻮﺷﺔ ﺍﻟﻔﻘﻴﻪ ﺍﻹﻣﺎﻡ ﺃﺑﺎ ﺍﻟﻮﻟﻴﺪ ﻫﺸﺎﻡ ﺍﺑﻦ ﺃﲪﺪ ﺑﻦ ﻫﺸﺎﻡ
ﺍﳍﻼﱄ ،ﻗﺮﺃ ﻋﻠﻴﻪ ،ﻭﻋﻠﻖ ﻋﻨﻪ ﲨﻴﻊ ﻛﻼ ﻣﻪ ،ﻋﻠﻰ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،ﻭﻛﺎﻥ ﻋﺎﳌﺎﹰ ﺑﻪ ﻭﺍﻗﻔﺎ ﻋﻠﻰ ﻣﻌﺎﻧﻴﻪ .ﻭﻟﻘﻲ
ﺑﺈﺷﺒﻴﻠﻴﺔ ﺍﻟﻘﺎﺿﻲ ﺍﻹﻣﺎﻡ ﺃﺑﺎ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻌﺮﰊ ﺍﳌﻌﺎﻓﺮﻱ ،ﻭﻛﺎﻥ ﳐﺘﺼﺎ ﺑﻪ .ﻭﺍﻟﻔﻘﻴﻪ ﺍﳌﺸﺎﻭﺭ ﺍﻟﻘﺎﺿﻲ
ﺃﺑﺎ ﻣﺮﻭﺍﻥ ﺍﻟﺒﺎﺟﻲ ،ﻭﺍﳌﻘﺮﺉ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻘﺎﺿﻲ ﺑﺈﺷﺒﻴﻠﻴﺔ ﺃﺑﺎ ﺍﳊﺴﻦ ﺷﺮﻳﺢ ﺑﻦ ﳏﻤﺪ ﺍﻟﺮﻋﻴﲏ ،ﻭﺍﻟﻔﻘﻴﻪ ﺍﻟﻘﺎﺿﻲ
ﺍﻹﻣﺎﻡ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﻴﺴﻰ ﺍﺑﻦ ﻣﻨﻈﻮﺭ ،ﻭﺍﻟﻮﺯﻳﺮ ﺃﺑﺎ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﻓﻨﺪﻟﻪ .ﻭﺍﻟﻮﺯﻳﺮ
ﺍﳊﺴﻴﺐ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﺟﻌﻔﺮ ﺑﻦ ﻣﻜﻲ ،ﻭﻗﺮﺃ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﺑﻘﺮﻃﺒﺔ ﻋﻠﻲ ﺍﺑﻦ ﺫﺭﻭﺓ ،ﻭﻋﻠﻰ ﺍﻷﺳﺘﺎﺫ ﻋﻴﺎﺵ ﺑﻦ
ﻋﺒﺪ ﺍﳌﻠﻚ ﺍﻷﺯﺩﻱ ﺍﻟﻴﺎﺑﺮﻱ .ﻭﻟﻘﻲ ﺍﻟﻔﻘﻴﻪ ﺍﳌﺸﺎﻭﺭ ﺍﻷﺳﺘﺎﺫ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﻋﻴﺴﻰ ﺍﳌﺸﺘﻬﺮ ﺑﺎﻟﺸﺮﻗﻲ،
ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻣﺴﻌﺪﺓ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻣﻄﺮﻑ ﺑﻦ ﺩﲪﺎﻥ
ﺑﻦ ﺍﻟﻐﻤﺮ ﺑﻦ ﻣﺮﻏﻢ ﺑﻦ ﺫﺑﻴﺎﻥ ﺑﻦ ﻓﺘﻮﺡ ﺑﻦ ﻧ ﺼﺮ ﺍﻷﻭﺳﻲ ،ﻣﻦ ﺃﻫﻞ ﻣﺪﻳﻨﺔ ﻣﺎﻟﻘﺔ ،ﻭﺃﺻﻠﻪ ﻣﻦ ﻭﺍﺩﻱ ﺍﳊﺠﺎﺭﺓ،
ﻭﺟﺪﻩ ﻣﻠﻜﻬﺎ؛ ﻭﺍﻟﺪﺣﻢ ،ﰲ ﺍﻟﻠﻐﺔ :ﺍﻟﺪﻓﻊ؛ ﻭﺑﻪ ﲰﻲ ﺍﻟﺮﺟﻞ ﺩﲪﺎﻥ .ﻗﺎﻟﻪ ﻛﺮﺍﻉ ﻭﻏﲑﻩ.
ﺍﺒﻥ ﺯﺭﻗﻭﻥ
ﺃﻧﺸﺪﱐ ﺍﻟﻔﻘﻴﻪ ﺍﶈﺪﺙ ﺍﳌﺘﻘﻦ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺃﲪﺪ ﺑﻦ ﻳﻮﺳﻒ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﺑﻦ ﳏﻤﺪ ﺑﻦ ﺭﺷﺪ ﺍﻟﻘﻴﺴﻲ ،ﻗﺎﻝ:
ﺃﻧﺸﺪﻧﺎ ﺃﺑﻮ ﲝﺮ ﺳﻔﻴﺎﻥ ﺑﻦ ﺍﻟﻌﺎﺻﻲ ﺍﻷﺳﺪﻱ ﻗﺎﻝ :ﺃﻧﺸﺪﻧﺎ ﺍﻹﻣﺎﻡ ﺍﻟﻌﺎﱂ ﺍﻷﻭﺣﺪ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ ﻫﺸﺎﻡ ﺑﻦ
ﺃﲪﺪ ﺑﻦ ﻫﺸﺎﻡ ﺑﻦ ﺧﺎﻟﺪ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﻜﻨﺎﱐ ﻳﻌﺮﻑ ﺑﺎﻟﻮﻗﺸﻲ :ﻭﻭﻗﺶ :ﻗﺮﻳﺔ ﲞﺎﺭﺝ ﻃﻠﻴﻄﻠﺔ ،ﺑﻴﻨﻬﺎ ﻭﺑﻴﻨﻬﺎ ﺍﺛﻨﺎ
ﻋﺸﺮ ﻣﻴﻼ .ﻭﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ ﺍﻟﻮﻗﺸﻲ ﺃﺣﺪ ﺭﺟﺎﻝ ﺍﻟﻜﻤﺎﻝ ﰲ ﻭﻗﺘﻪ ،ﺑﺎﺣﺘﻮﺍﺋﻪ ﻋﻠﻰ ﻓﻨﻮﻥ ﺍﳌﻌﺎﺭﻑ ،ﻭﲨﻌﻪ ﻟﻜﻠﻴﺎﺕ
ﺍﻟﻌﻠﻮﻡ ،ﻭﻫﻮ ﻣﻦ ﺃﻋﻠﻢ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ ،ﻭﻣﻌﺎﱐ ﺍﻷﺷﻌﺎﺭ ﻭﻋﻠﻢ ﺍﻟﻌﺮﻭﺽ ﻭﺻﻨﺎﻋﺔ ﺍﻟﺒﻼﻏﺔ .ﻭﻫﻮ ﺑﻠﻴﻎ
ﳎﻴﺪ ﺷﺎﻋﺮ ،ﻣﺘﻘﺪﻡ ﺣﺎﻓﻆ ﻟﻠﺴﻨﻦ ﻭﺃﲰﺎﺀ ﻧﻘﻠﺔ ﺍﻷﺧﺒﺎﺭ ،ﺑﺼﲑ ﺑﺄﺻﻮﻝ ﺍﻻﻋﺘﻘﺎﺩﺍﺕ ،ﻭﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ،ﻭﺍﻗﻒ
ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﻓﺘﺎﻭﻯ ﺍﻷﻣﺼﺎﺭ ،ﻧﺎﻓﺬ ﰲ ﻋﻠﻢ ﺍﻟﺸﺮﻭﻁ ﻭﺍﻟﻔﺮﺍﺋﺾ ،ﳏﻘﻖ ﻟﻌﻠﻢ ﺍﳊﺴﺎﺏ ﻭﺍﳍﻨﺪﺳﺔ ،ﻣﺸﺮﻑ
ﻋﻠﻰ ﲨﻴﻊ ﺁﺭﺍﺀ ﺍﳊﻜﻤﺎﺀ ،ﺣﺴﻦ ﺍﻟﻨﻘﺪ ﻟﻠﻤﺬﺍﻫﺐ ،ﺛﺎﻗﺐ ﺍﻟﺬﻫﻦ ﰲ ﲤﻴﻴﺰ ﺍﻟﺼﻮﺍﺏ ،ﻭﳚﻤﻊ ﺇﱃ ﺫﻟﻚ ﺁﺩﺍﺏ
ﺍﻷﺧﻼﻕ ﻣﻊ ﺣﺴﻦ ﺍﳌﻌﺎﺷﺮﺓ ،ﻭﻟﲔ ﺍﻟﻜﻨﻒ ﻭﺻﺪﻕ ﺍﻟﻠﻬﺠﺔ .ﻭﺗﻮﰲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰲ ﺩﺍﺭ ﺧﺎﻝ ﺃﰊ ﺍﻹﻣﺎﻡ
ﺍﻟﻌﺎﱂ ﺍﳊﺴﻴﺐ ﺃﰊ ﺑﻜﺮ ﻋﺘﻴﻖ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺑﺪﺍﻧﻴﺔ ،ﻳﻮﻡ ﺍﻻﺛﻨﲔ ،ﻭﺩﻓﻦ ﻳﻮﻡ ﺍﻟﺜﻼﺛﺎﺀ ﻟﻠﻴﻠﺔ ﺑﻘﻴﺖ
ﳉﻤﺎﺩﻯ ﺍﻵﺧﺮﺓ ﻣﻦ ﺳﻨﺔ ﺗﺴﻊ ﻭﲦﺎﻧﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ.
ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﲝﺮ ،ﻭﻛﺎﻥ ﳐﺘﺼﺎ ﺑﻪ ،ﻭﻳﻘﺪﻣﻪ ﻋﻠﻰ ﲨﻴﻊ ﻣﻦ ﻟﻘﻲ ﻣﻦ ﺷﻴﻮﺧﻪ ،ﺃﻧﺸﺪﻧﺎ ﻟﻨﻔﺴﻪ:
ﺒﺒﺩﻴﻊ ﺃﻓﻌﺎﻝ ﺍﻟﻤﻬﻴﻤﻥ ﻤﺎﻫﺭﺓﹾ ﻗﺩ ﺒﻴﻨﺕﹾ ﻓﻴﻪ ﺍﻟﻁﺒﻴﻌ ﺔﹸ ﺃﻨﻬ ﺎ
ﺒﺎﻟ ِﻤﺴﻙ ﺨﹶﻁﺎ ﻤﻥ ﻤﺤﻴﻁ ﺍﻟﺩﺍﺌﺭﺓﹾ ﻋﻨِﻴﺕ ﺒﻤﺒﺴﻤِﻪ ﻓﺤﻁﱠﺕ ﻓﹶﻭﻗﻪ
ﻭﻫﺬﺍ ﺷﻌﺮ ﻭﻫﻨﺪﺳﺔ.
ﻭﺃﻧﺸﺪﻧﺎ ﺍﻟﻔﻘﻴﻪ ﺍﻹﻣﺎﻡ ﺍﶈﺪﺙ ﺍﻷﺻﻮﱄ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻠﻐﻮﻱ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻳﻮﺳﻒ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ
ﺍﷲ ﺑﻦ ﺑﺎﺩﻳﺲ ﺑﻦ ﺍﻟﻘﺎﺋﺪ ﺍﳊﻤﺰﻱ -ﻳﻨﺴﺐ ﺇﱃ ﲪﺰﺓ ﺍﻟﺸﺮﻕ ،ﻋﻠﻰ ﻣﻘﺮﺑﺔ ﻣﻦ ﺃﺷﲑ ،ﲰﻴﺖ ﲝﻤﺰﺓ ﺑﻦ ﺍﳊﺴﻦ
ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﺍﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﺃﺳﺴﻬﺎ
ﻭﺑﻨﺎﻫﺎ .ﻭﻛﺎﻥ ﻟﻠﺤﺴﻦ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﺩﺧﻞ ﺍﳌﻐﺮﺏ ،ﻣﻦ ﺍﻟﺒﻨﲔ :ﲪﺰﺓ ﻫﺬﺍ ،ﻭﻋﺒﺪ ﺍﷲ ،ﻭﺇﺑﺮﺍﻫﻴﻢ،
ﻭﺃﲪﺪ ،ﻭﳏﻤﺪ ،ﻭﺍﻟﻘﺎﺳﻢ ،ﻭﻛﻠﻬﻢ ﺃﻋﻘﺐ -ﻣﻮﻟﺪ ﺷﻴﺨﻨﺎ ﲟﺪﻳﻨﺔ ﺍﳌﺮﻳﺔ ﺳﻨﺔ ﲬﺲ ﻭﲬﺴﻤﺎﺋﺔ ﻭﺗﻮﰲ ﺭﲪﻪ ﺍﷲ
ﻭﻟﻡ ﺃﻙ ﻓﻲ ﺍﻟﺘﱠ ﻁﹾﻼﺏ ﻤﻤﻥ ﺘﹶﺭﺴﻼ ﻭﺃﺭﻗﹶﻠﺕﹸ ﻨﺤﻭ ﺍﻟﻤﺠﺩ ﻓﺎﻟﻤﺠﺩ ﻋﻨ ﺩﻩ
ﺍﻟﻌﻨﺴﻞ :ﺍﻟﻨﺎﻗﺔ ﺍﻟﺴﺮﻳﻌﺔ.
ﻭﺗﺼﺎﻧﻴﻔﻪ ﻛﺜﲑﺓ ،ﻓﻤﺬﻫﺒﺘﻬﺎ ﻛﺘﺎﺏ ﺍﻟﺮﻭﺽ ﺍﻷﻧﻒ ،ﻭﺍﳌﺸﺮﻉ ﺍﻟﺮﻭﻱ ،ﰲ ﺗﻔﺴﲑ ﻣﺎ ﺍﺷﺘﻤﻞ ﻋﻠﻴﻪ ﺣﺪﻳﺚ ﺳﲑﺓ
ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﺣﺘﻮﻯ ،ﲰﻌﺘﻪ ﻋﻠﻴﻪ .ﻭﺃﻧﺸﺪﱐ ﺍﻟﻘﺼﻴﺪ ﺍﻟﺬﻱ ﺻﻨﻌﻪ ﻓﻴﻪ ،ﺍﻟﺬﻱ ﺃﻭﻟﻪ:
ﻓﻲ ﺭﻭﻀﺔٍ ﺠﻤﺔ ﺍﻷﺯﻫﺎﺭ ﻭﺍﻟﻁﱡﺭِﻑ ﻤﻥ ﺴﺭﻩ ﺃﻥ ﻴﺸِﻴﻡ ﺍﻟﻁﹼﺭﻑ ﻤﻥ ﺸﹶﺭ ﻑٍ
ﻤﻥ ﺍﻟﻤﻌﺎﺭﻑ ﻭﺴﻁ ﺍﻟﺭﻭﻀﺔ ﺍﻷﻨﹸﻑ ﻓﻨﺎﻅﹸﺭ ﺍﻟﻘﹶﻠﹾﺏ ﺃﻭﻟﻰ ﺃﻥ ﻴﻨﺯﻫ ﻪ
ﻭﻗﺩ ﺩﻋﺕﹾ ﻟﺠﻨﹶﺎﻫﺎ ﻜﹶﻑﱠ ﻤﻘﹾﺘﻁ ﻑ ﻓﻘﺩ ﺃﻻﺤﺕﹾ ﻟﺫﻱ ﻟﹸﺏ ﺃﺯﺍﻫﺭﻫﺎ
ﺍﻷﺑﻴﺎﺕ ﺇﱃ ﺁﺧﺮﻫﺎ.
ﻭﺃﻧﺸﺪﻧﺎ ﺭﲪﻪ ﺍﷲ ﻭﻗﺪ ﺣﻀﺮ ﺑﲔ ﻳﺪﻳﻪ ﻃﻌﺎﻡ ﻳﺴﻤﻰ ﺑﺎﳌﻐﺮﺏ "ﺍﳌﹸﺠﺒﻨﺎﺕ"
ﺒﺭﺩﺕﹾ ﻓﺅﺍﺩ ﺍﻟﺼﺏ ﻭﻫﻲ ﺤِﺭﺍﺭ ﺸﹶﻐﹶ ﻑﹶ ﺍﻟﻔﹸﺅَﺍﺩ ﻨﹶﻭﺍﻋﻡ ﺃﺒﻜﺎﺭ
ﻭﺫﻭﺍﺕ ﺍﳋﻤﺮ :ﺍﻟﻨﺴﺎﺀ .ﻭﺍﻟﻜﻤﻜﻤﺔ :ﻣﻦ ﺯﻱ ﺍﳊﺮﺍﺋﺮ ﻭﻣﻦ ﻻ ﳝﺘﻬﻦ ﻣﻦ ﺍﻟﻨﺴﺎﺀ .ﻭﺭﺃﻯ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ
ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﹶﻣﺔ ﻣﻜﻤﻜﺔ ﻓﻀﺮﺎ ﺑﺎﻟﺪﺭﺓ .ﻭﻗﺎﻝ :ﻻ ﺗﺸﺒﻬﲔ ﺑﺎﳊﺮﺍﺋﺮ.
ﻭﻗﺪ ﻭﺟﺐ ﺃﻥ ﺃﺟﻌﻞ ﳍﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺎﻳﺔ ﻳﻨﺘﻬﻲ ﺇﻟﻴﻬﺎ ،ﻭﻏﺎﻳﺔ ﻳﻘﻒ ﻋﻨﺪﻫﺎ ﻭﻻ ﻳﺰﻳﺪ ﻋﻠﻴﻬﺎ؛ ﻓﺈﻥ ﺷﻌﺮ ﻣﻦ
ﻋﺎﺻﺮﺗﻪ ﻣﻦ ﺷﻌﺮﺍﺀ ﺫﻟﻚ ﺍﻟﻌﺼﺮ ،ﻳﻜﺎﺩ ﳜﺮﺝ ﻋﻦ ﺣﺪ ﺍﳊﺼﺮ؛ ﻛﺎﻟﻔﻘﻴﻪ ﺍﻷﺩﻳﺐ ﺍﻟﺸﺎﻋﺮ ﺍﳌﺼﻴﺐ ،ﺃﰊ ﳏﻤﺪ
ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﺍﻟﻔﻘﻴﻪ ﺍﻷﺳﺘﺎﺫ ﺍﻷﺩﻳﺐ؛ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺍﻟﻔﻘﻴﻪ ﺍﻷﺳﺘﺎﺫ ﺍﻟﻠﻐﻮﻱ ﺍﻟﻨﺤﻮﻱ ،ﺃﰊ ﳏﻤﺪ ﻗﺎﺳﻢ
ﺑﻦ ﺷﻘﺮﻳﻖ ﺍﻟﺮﻋﻴﲏ؛ ﺃﻧﺸﺪﱐ ﻛﺜﲑﺍ ﻣﻦ ﺷﻌﺮﻩ ،ﻭﺍﻗﺘﺼﺮ ﺁﺧﺮﺍ ﻋﻠﻰ ﺗﻘﺮﻳﻆ ﺳﻴﺪﻧﺎ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺍﳊﺴﲔ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ ﻭﻭﺻﻒ ﻣﺂﺛﺮﻩ ،ﻭﻧﻈﻢ ﺟﻮﺍﻫﺮ ﻣﻔﺎﺧﺮﻩ؛ ﺭﺍﻏﺒﺎ ﰲ ﺷﻔﺎﻋﺔ ﺟﺪﻩ ،ﺳﻴﺪ ﻭﻟﺪ ﺁﺩﻡ ﺻﻠﻰ ﺍﷲ ﻭﻋﻠﻰ ﺁﻟﻪ ﻣﻦ
ﺑﻌﺪﻩ ،ﲰﻌﺖ ﺍﻟﺸﻴﺦ ﺍﻟﻔﻘﻴﻪ ،ﺭﺃﺱ ﺍﻟﻌﺪﻭﻝ ﺑﺴﺒﺘﻪ ،ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ،ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺍﺑﻦ ﻋﺎﻥ ،ﺭﺃﻳﺖ ﺭﺳﻮﻝ ﺍﷲ
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻓﻘﺎﻝ ﱄ :ﺑﺸﺮ ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﺷﻘﺮﻳﻖ ﺑﺎﳉﻨﺔ ،ﻭﺃﺷﺎﺭ ﺑﺈﺻﺒﻌﻪ ﺍﳌﻘﺪﺳﺔ ،ﺇﱃ ﻭﺟﻬﻪ ﺍﻟﻜﺮﱘ،
ﻓﺒﻌﺪ ﺃﻳﺎﻡ ﻗﻼﺋﻞ ﻇﻬﺮﺕ ﺑﻮﺟﻬﻪ ﺑﺜﺮﺓ ﺻﻐﲑﺓ ﺟﺪﺍ ،ﻓﻠﻢ ﺗﺰﻝ ﺗﻌﻈﻢ ﺣﱴ ﺃﺗﺖ ﻋﻠﻰ ﲨﻴﻊ ﻭﺟﻬﻪ .ﻭﺗﻮﰲ ﺭﲪﻪ
ﺍﷲ ﻣﻨﻬﺎ ﺳﻨﺔ ﺇﺣﺪﻯ ﻭﺳﺒﻌﲔ ﻭﲬﺴﻤﺎﺋﺔ ،ﻭﻫﻮ ﰲ ﻋﺸﺮ ﺍﻟﺜﻤﺎﻧﲔ ﺳﻨﺔ ،ﻭﺷﻬﺪﺕ ﺟﻨﺎﺯﺗﻪ.
ﻭﻟﻘﻴﺖ ﺍﻟﻮﺯﻳﺮ ﺍﻷﻋﻠﻰ ﺃﲪﺪ ﺑﻦ ﻫﺮﺩﻭﺱ ،ﻣﻮﺷﻰ ﺣﻠﻞ ﺍﳌﻮﺷﺤﺎﺕ ،ﻭﻣﻮﺷﻊ ﺣﱪ ﺍﻟﻘﺼﺎﺋﺪ ﺍﳌﺴﺘﻤﻠﺤﺎﺕ،
ﻭﻫﻮ ﺍﻟﻘﺎﺋﻞ ﰲ ﺍﻟﺴﻴﺪ ﺃﰊ ﺳﻌﻴﺪ:
ﺒﺎﷲ ﻋﻭﺩِﻱ ﻴﺎ ﻟﻴﻠﹶﺔ ﺍﻟﻭﺼﻝ ﻭﺍﻟﺴﻌﻭﺩ