‫ﲝﻮﺙ ﻭﺩﺭﺍﺳﺎﺕ‬

‫ﻣﻨﻬﺞ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﰲ ﺍﻟﺘ‪‬ﻌﺒﲑ ﻋ‪‬ﻦ ﺍﻟﻌﺪ‪‬ﺩ‬

‫‪Expressing Numbers in The Arabic Language‬‬
‫‪Kaedah Mengungkap Nombor Menurut Bahasa Arab‬‬
‫ﺻﺎﱀ ﳏﺠﻮﺏ ﳏﻤ‪‬ﺪ ﺍﻟﺘﻨﻘﺎﺭﻱ‬
‫‪‬‬

‫ﻤﺴﺘﺨﻠﺹ ﺍﻟﺒﺤﺙ‪ ‬‬

‫ﺳ‪‬ﻌ‪‬ﻰ ﻫﺬﺍ ﺍﻟﺒﺤﺚﹸ ﻣﻦ ﺧﻼﻝ ﺍﳌﻨﻬﺞ ﺍﻟﻮﺻﻔﻲ‪ ‬ﺍﻻﺳﺘﻘﺮﺍﺋﻲ‪ ‬ﺇﱃ ﺗﺒﻴﺎﻥ ﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ‬
‫ﺳﻠﻜﺘﻪ ﺍﻟﻠﱡﻐﺔ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﻟﻠﺘ‪‬ﻌﺒﲑ ﻋﻦ ﺍﻟﻌﺪﺩ‪ ،‬ﻭﻗﺪ ﺑﻴ‪‬ﻦ ﺍﻟﺒﺤﺚ ﺭﺳﻮﺥ ﻓﻜﺮﺓ ﺃﻥﹾ ﻳﺄﰐ ﺍﳌﻔﺮﺩ ﺃﻭﻻﹰ‬
‫ﻋﻨﺪ ﺍﻟﻘﹸﺪﺍﻣ‪‬ﻰ ﰒ ﻳﺄﰐ ﺍﳌﺜﲎ‪ ،‬ﻭﺍﳉﻤﻊ ﺑﺄﻧﻮﺍﻋﻪ ﻭﻓﻘﺎﹰ ﻟﻠﺘ‪‬ﺮﺗﻴﺐ ﺍﻟﺴ‪‬ﺎﺑﻖ‪ .‬ﻭﻣﻦ ﺳ‪‬ﻌ‪‬ﺔ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﺍﻟﺘﻌﺒﲑ‬
‫ﺑﺎﳌﻔﺮﺩ ﻋﻦ ﺍﳉﻤﻊ‪ ،‬ﻭﻗﺪ ﺍﺣﺘﻔﻈﺖ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﺑﺎﳌﺜﲎ ﺑﻮﺻﻔﻪ ﻣﺮﺣﻠﺔ ﺃﻭﱃ ﻟﻠﺠﻤﻊ‪ ،‬ﻭﻗﺪ ﳜﺮﺝ‬
‫ﺍﳌﺜﲎ ﻋﻦ ﺃﺻﻠﻪ ﻓﻴﺪﻝﱡ ﻋﻠﻰ ﺍﳌﻔﺮﺩ‪ .‬ﺃﻣ‪‬ﺎ ﺍﳉﻤﻊ ﻓﻘﺪ ﺛﺒﺖ ﺃﻧ‪‬ﻪ ﺷﺮﻳﻚ ﺍﳌﺜﲎ ﻣﻦ ﺟﻬﺔ ﺍﳉﻤﻊ‬
‫ﻭﺍﻟﻀ‪‬ﻢ‪ ،‬ﻭﳜﺘﻠﻒ ﻋﻨﻪ ﰲ ﺍﻟﻜﻤ‪‬ﻴﺔ ﻭﺍﳌﻘﺪﺍﺭ‪ .‬ﻭﻟﻠﺠﻤﻊ ﻧﻮﻋﺎﻥ‪ :‬ﲨﻊ ﺻﺤﻴﺢ‪ ،‬ﻭﲨﻊ ﺗﻜﺴﲑ‪.‬‬
‫ﻭﺗﻮﺻ‪‬ﻞ ﺍﻟﺒﺤﺚ ﺇﱃ ﻧﺘﺎﺋﺞ ﻣﻦ ﺃﳘﱢﻬﺎ‪ :‬ﺳﻼﻣﺔ ﺗﺼﻨﻴﻒ ﺍﻟﻘﹸﺪﺍﻣ‪‬ﻰ ﺍﻻﺳﻢ‪ ‬ﺇﱃ ﻣﻔﺮﺩ‪ ،‬ﻭﻣﺜﲎ‪،‬‬
‫ﻭﲨﻊ‪ ،‬ﻭﺻﻼﺣﻴﺔ ﺍﳉﻤﻊ ﺍﻟﺴ‪‬ﺎﱂ ﺑﻨﻮﻋﻴﻪ ﻟﻠﻘﻠﻴﻞ ﻭﺍﻟﻜﺜﲑ ﻭﻓﻘﺎ ًﻟﻠﺴ‪‬ﻴﺎﻕ ﺍﻟﺬﻱ ﻭﺭﺩ‪ ‬ﻓﻴﻪ‪ ،‬ﺃﻣﺎ‬
‫ﺍﺳﺘﺨﺪﺍﻡ ﲨﻊ ﺍﻟﻘﻠ‪‬ﺔ ﻣﻮﺿﻊ ﲨﻊ ﺍﻟﻜﺜﺮﺓ ﺃﻭ ﺍﻟﻌﻜﺲ ﻓﻬﻮ ﻣﻦ ﻗﺒﻴﻞ ﺍ‪‬ﺎﺯ‪.‬‬
‫ﺍﻟﻜﻠﻤﺎﺕ ﺍﻷﺳﺎﺳﻴﺔ‪ :‬ﺍﻟﻌﺪﺩ‪ ،‬ﺍﳌﻔﺮﺩ‪ ،‬ﺍﳌﺜﻨ‪‬ﻰ‪ ،‬ﲨﻊ ﺻﺤﻴﺢ‪ ،‬ﲨﻊ ﺗﻜﺴﲑ‪.‬‬
‫‪Abstract‬‬
‫‪This study has attempted to bring to light the modes of expressing‬‬
‫‪numbers in the Arabic language by applying a descriptive and inductive‬‬
‫‪method. It has shown the deep-rootedness among ancient Arabs of the‬‬
‫‪sequence of the singular (mufrad), the dual (muthannÉ) and the plural‬‬
‫‪(jamÑ) in its different kinds. An aspect of the richness of the Arabic‬‬
‫‪language is to express the plural by the singular and assigning the dual a‬‬
‫‪middle position between the singular and the plural, though the dual may‬‬
‫‪also denote the singular. It has also been shown that one common feature‬‬

‫* ﺃﺳﺘﺎﺫ ﻣﺴﺎﻋﺪ ﲟﺮﻛﺰ ﺍﻟﻠﻐﺎﺕ‪ ،‬ﻭﻳﺸﻐﻞ ﺣﺎﻟﻴ‪‬ﺎ ﻣﻨﺼﺐ ﻧﺎﺋﺐ ﻋﻤﻴﺪ ﻣﺮﻛﺰ ﺍﻟﻠﻐﺎﺕ ﻟﺸﺆﻭﻥ ﺍﻟﻄﻼﺏ‪ ،‬ﺍﳉﺎﻣﻌﺔ ﺍﻹﺳﻼﻣﻴ‪‬ﺔ‬
‫ﺍﻟﻌﺎﳌﻴﺔ ﲟﺎﻟﻴﺰﻳﺎ‪ ،‬ﺍﻟﱪﻳﺪ ﺍﻹﻟﻜﺘﺮﻭﱐ‪ salihtingari@iium.edu.my :‬ﺃﻭ ‪salihtingari2003@yahoo.com‬‬
 ‫ﻡ‬2013 / ‫ﻫ‬1434 .‫ ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺜﻼﺛﻮﻥ‬. ‫ﻠﺪ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ‬‫ﺍﻟﺘﺠﺪﻳﺪ ـــ ﺍ‬ 152

between the plural and the dual is to combine and conjoin, yet it differs
from it in terms of quantity. The plural has two forms: sound plural and
broken plural. Of the findings arrived at in this study is the soundness of
classical categorization nouns into singular, dual and plural and the
suitability of the plural (together with its varieties) for both fewness and
multitude according to the context. The use of fewness plural in place of
multitude plural and vice-versa is a matter of allegory.
Key words: Numbers, singular, plural, dual, sound plural, broken plural..
Abstrak
Kajian ini bertujuan untuk menerangkan kaedah mengunkap nombor dalam
bahasa Arab dengan menggunakan kaedah deskriptif dan induktif. Ia
menunjukkan ada asas yang mendalam di kalangan orang Arab kuno tentang
urutan tunggal (mufrad), dwi (muthanna) dan jamak (jam’) dengan jenis
yang berbeza. Satu aspek kekayaan bahasa Arab ialah ia dapat menyatakan
jamak dengan mengungkapkan kedudukan tunggal dan meletakan yang
kedua atau dwi antara tunggal dan jamak, walaupun dwi juga boleh
menandakan tunggal. Ia juga menunjukkan bahawa salah satu ciri yang sama
antara jamak dan dwi ialah dengan menggabung dan mengumpulkan,
walaupun ia berbeza daripada segi kuantiti. Jamak mempunyai dua bentuk:
jamak sekata dan jamak tak sekata. Dapatan kajian menunjukan bahawa
pengkelasan klasik terhadap nama-nama kepada tunggal, dwi dan jamak
adalah betul, dan kesesuaian bentuk jamak (beserta dengan jenis-jenisnya)
untuk jumlah yang sedikit dan juga banyak mengikut konteksnya.
Penggunaan bentuk jamak bagi jumlah sedikit di kedudukan jamak yang
banyak dan sebaliknya termasuk dalam aspek simbolik.
Kata Kunci: Nombor-nombor, tunggal, dwi, jamak sekata dan jamak tak
sekata.

‫ﺘﻤﻬﻴﺩ‬
‫ﻏﻢ ﻣﻦ ﻭﺟﻮﺩ‬‫ ﻓﻌﻠﻰ ﺍﻟﺮ‬،‫ﺔ‬‫ﺔ ﺍﳌﻌﻘﱠﺪﺓ ﰲ ﺍﻟﻠﱡﻐﺔ ﺍﻟﻌﺮﺑﻴ‬‫ ﺍﻟﻌﺪﺩ ﻣﻦ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻠﱡﻐﻮﻳ‬‫ﺪ‬‫ﻌ‬‫ﻳ‬
‫ ﻭﲨﻌﺎﹰ ﺇﻻ ﺃﻥﱠ ﺍﻟﻘﺎﺭﻯﺀ ﳚﺪ ﺧﺮﻭﻗﺎﺕٍ ﻛﺜﲑﺓﹰ‬،‫ ﻭﻣﺜﲎ‬،‫ﻌﺒﲑ ﻋﻦ ﺍﻻﺳﻢ ﻣﻔﺮﺩﺍﹰ‬‫ﺛﻼﺛﺔ ﺃﻧﻮﺍﻉ ﻟﻠﺘ‬
‫ﻭﻳﺰﺩﺍﺩ ﺍﻟﻘﺎﺭﻯﺀ ﺣﲑﺓﹰ‬. ‫ ﺃﻭ ﺑﺎﳉﻤﻊ ﻋﻦ ﺍﳌﻔﺮﺩ‬،‫ﺮ ﺑﺎﳌﻔﺮﺩ ﻋﻦ ﺍﳉﻤﻊ‬‫ﻌﺒ‬‫ ﻓﻘﺪ ﻳ‬،‫ﳍﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ‬
،‫ ﲤﻴﻴﺰﻫﺎ ﲨﻊ ﳎﺮﻭﺭ ﺑﺎﻹﺿﺎﻓﺔ‬10-3 ‫ ﻓﺎﻷﻋﺪﺍﺩ ﻣﻦ‬،‫ﺇﺫﺍ ﻣﺎ ﻗﺎﺭﻥ ﺑﲔ ﺍﻟﻌﺪﺩ ﻭﲤﻴﻴﺰﻩ‬
‫ﺎ ﲤﻴﻴﺰﻫﺎ ﻣﻔﺮﺩ‬‫ ﻭﻣﻀﺎﻋﻔﺎ‬100 ‫ ﻭﺍﻷﻋﺪﺍﺩ ﻣﻦ‬،‫ ﲤﻴﻴﺰﻫﺎﻣﻔﺮﺩ ﻣﻨﺼﻮﺏ‬99-11 ‫ﻭﺍﻷﻋﺪﺍﺩ ﻣﻦ‬
،‫ ﻓﻀﻼﹰ ﻋﻦ ﺫﻟﻚ ﳚﺪ ﺍﳌﺘﺄﻣﻞ ﺃﻥﱠ ﺍﻟﻨﺤﺎﺓ ﻳﺘﺤﺪﺛﻮﻥ ﻋﻦ ﺍﻟﻘﻠﹼﺔ ﻭﺍﻟﻜﺜﺮﺓ ﰲ ﺍﳉﻤﻊ‬.‫ﳎﺮﻭﺭ‬
‫ ﻭﻣﻊ ﻫﺬﺍ ﺍﻻﺟﺘﻬﺎﺩ ﱂ ﺗﺼﻤﺪ ﻗﻮﺍﻋﺪﻫﻢ ﺇﺫ‬،‫ﻭﻗﺪ ﺍﺟﺘﻬﺪﻭﺍ ﰲ ﻭﺿﻊ ﺿﻮﺍﺑﻂ ﻟﺬﻟﻚ‬
.‫ﺨﺎﻟﻒ ﻣﻘﻮﻟﺔ ﺍﻟﻘﻠﱠﺔ ﻭﺍﻟﻜﺜﺮﺓ‬‫ﺔ ﺗ‬‫ ﻭﺷﻌﺮﻳ‬،‫ﺔ‬‫ ﻧﺼﻮﺹ ﻛﺜﲑﺓ ﻗﺮﺁﻧﻴ‬‫ﺕ‬‫ﺟِﺪ‬‫ﻭ‬
‫‪153‬‬ ‫ﺻﺎﱀ ﳏﺠﻮﺏ ﳏﻤ‪‬ﺪ ﺍﻟﺘﻨﻘﺎﺭﻱ ‪ -‬ﻣﻨﻬﺞ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﰲ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﻟﻌﺪﺩ‬

‫ﺍﻧﻄﻼﻗﺎﹰ ﳑ‪‬ﺎ ﺗﻘﺪﻡ‪ ‬ﺭﺃﻯ ﺍﻟﺒﺎﺣﺚ ﺃﻥ ﻳ‪‬ﻠﻘﻲ ﺍﻟﻀ‪‬ﻮﺀ ﻋﻠﻰ ﻇﺎﻫﺮﺓ ﺍﻟﻌﺪﺩ ﰲ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﻣﻦ‬
‫ﺧﻼﻝ ﺍﳌﻨﻬﺞ ﺍﻟﻮﺻﻔﻲ‪ ‬ﺍﻻﺳﺘﻘﺮﺍﺋﻲ ﻟﻺﺟﺎﺑﺔ ﻋﻦ ﺍﻟﺴ‪‬ﺆﺍﻝ ﺍﻟﺮ‪‬ﺋﻴﺲ ﻟﻠﺒﺤﺚ ﺇﱃ ﺃﻱ ﻣ‪‬ﺪ‪‬ﻯ‬
‫ﻭ‪‬ﻓﱢﻘﹶﺖِ ﺍﻟﻠﱡﻐﺔ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﰲ ﺍﻟﺘ‪‬ﻌﺒﲑ ﻋﻦ ﺍﻟﻌﺪﺩ؟ ﻭﻳﻬﺪﻑ ﺍﻟﺒﺤﺚ ﺇﱃ ﺗﻮﺿﻴﺢ ﻣ‪‬ﺪ‪‬ﻯ ﺳﻼﻣﺔ‬
‫ﺍﻟﺘﻘﻌﻴﺪ ﺍﻟﺬﻱ ﻭﺿﻌﻪ ﺍﻟﻘﹸﺪﺍﻣﻰ ﻟﻈﺎﻫﺮﺓ ﺍﻟﻌﺪﺩ‪ ،‬ﻓﻀﻼﹰ ﻋﻦ ﺍﻟﺮ‪‬ﺩ‪ ‬ﻋﻠﻰ ﺑﻌﺾ ﺍﳌﻘﻮﻻﺕ ﺍﻟﱵ‬
‫ﺃﺭﺍﺩﺕ ﺍﻟﻨ‪‬ﻴﻞ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﻘﻌﻴﺪ ﺑﺈﺛﺎﺭﺓ ﺗﺴﺎﺅﻻﺕ ﺑﻌﺪ ﻣﺎﻭﻗﻔﻮﺍ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﻨ‪‬ﺼﻮﺹ ﺍﻟﱵ‬
‫ﲣﺎﻟﻒ ﻣﺎ ﻭﺿﻌﻪ ﺍﻟﻘﺪﺍﻣ‪‬ﻰ‪ ،‬ﻭﺍﻟﺮ‪‬ﺩ‪–‬ﺃﻳﻀﺎﹰ‪ -‬ﻋﻠﻰ ﺑﻌﺾ ﺁﺭﺍﺀ ﺍﳌﺴﺘﺸﺮﻗﲔ ﺍﻟﱵ ﺳ‪‬ﻌ‪‬ﺖ‪ ‬ﺇﱃ‬
‫ﻭ‪‬ﺳ‪‬ﻢ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﺑﺎﻟﺘﺨﻠﻒ‪ ،‬ﻻ ﻟﺸﻲﺀ ﺇﻻ ﺑﺴﺒﺐ ﺍﺣﺘﻔﺎﻇﻬﺎ ﺑﺼﻴﻐﺔ ﺍﳌﺜﲎ‪.‬‬
‫ﻭﻗﺪ ﺍﺷﺘﻤﻞ ﺍﻟﺒﺤﺚ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ ﺃﻭﳍﺎ ﻟﻠﻤﻔﺮﺩ‪ ،‬ﻭﺛﺎﻧﻴﻬﺎ ﻟﻠﻤﺜﲎ‪ ،‬ﻭﺛﺎﻟﺜﻬﺎ‬
‫ﻟﻠﺠﻤﻊ‪ ،‬ﰒ ﺃﻋﻘﺒﻨﺎ ﺫﻟﻚ ﺑﻨﺘﺎﺋﺞ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﺍﳌﺮﺍﺟﻊ ﺍﻟﱵ ﺍﻋﺘﻤﺪﻧﺎ ﻋﻠﻴﻬﺎ ‪.‬‬

‫ﺍﻟﻤﻔﺭﺩ‬ ‫‪-1‬‬
‫ﺍﻧﻄﻠﻖ ﺍﻟﻨ‪‬ﺤﺎﺓ ﺍﻟﻘﹸﺪ‪‬ﺍﻣﻰ ﻣﻦ ﻓﻜﺮﺓ ﺃﺳﺒﻘﻴ‪‬ﺔ ﺍﳌﻔﺮﺩ ﻟﻠﺠﻤﻊ‪ ،‬ﻗﺎﻝ ﺳﻴﺒﻮﻳﻪ‪" :‬ﺍﻋﻠﹶﻢ ﺃﻥﱠ ﺍﻟﻮﺍﺣﺪ ﺃﺷﺪ‪‬‬
‫ﲤﻜﻨﺎﹰ؛ ﻷﻥﹼ ﺍﻟﻮﺍﺣﺪ ﺃﻭﻝ"‪ 1،‬ﻟﺬﺍ ﻋﻨﺪ ﺗﻘﺴﻴﻤﻬﻢ ﻟﻼﺳﻢ ﺑﺪﺃﻭﺍ ﺑﺎﳌﻔﺮﺩ‪ ،‬ﰒ ﺍﳌﺜﻨ‪‬ﻰ‪ ،‬ﻭﺃﺧﲑﺍﹰ ﺍﳉﻤﻊ‪.‬‬
‫ﱂ ﳜﺘﻠﻒ ﺍﻟﻨ‪‬ﺤﺎﺓ ﺣﻮﻝ ﺩِﻻﻟﺔ ﺍﳌﻔﺮﺩ‪ ،‬ﺇﺫ ﺣﺪ‪‬ﻭﻩ ﺑﺄﻧ‪‬ﻪ ﻣﺎ ﺩﻝﱠ ﻋﻠﻰ ﻭﺍﺣﺪٍ ﺃﻭ ﻭﺍﺣﺪﺓ‪،‬‬
‫‪2‬‬
‫ﻣﺜﻞ‪ :‬ﺭﺟﻞ ﻭﺍﻣﺮﺃﺓ‪ ،‬ﺃﻭ ﻫﻮ ﻣﺎ ﻟﻴﺲ ﻣﺜﲎ‪ ،‬ﻭﻻ ﳎﻤﻮﻋ‪‬ﺎ‪ ،‬ﻭﻻ ﻣﻠﺤﻘﺎﹰ ‪‬ﻤﺎ‪.‬‬
‫ﻭﳜﺘﺮﻡ ﻫﺬﺍ ﺍﻟﺘ‪‬ﻌﺮﻳﻒ‪ ‬ﻭﺭﻭﺩ‪ ‬ﺑﻌﺾ ﺍﻷﻟﻔﺎﻅ ﺑﺼﻴﻐﺔ ﻭﺍﺣﺪﺓ ﻟﻠﻤﻔﺮﺩ ﻭﺍﳉﻤﻊ‪ .‬ﻭﻗﺪ‬
‫ﻋﻘﺪ ﻟﻪ ﺳﻴﺒﻮﻳﻪ ﺑﺎﺑﺎﹰ ﺑﻌﻨﻮﺍﻥ‪" :‬ﻫﺬﺍ ﺑﺎﺏ ﻣﺎ ﻫﻮ ﺍﺳﻢ ﻳﻘﻊ ﻋﻠﻰ ﺍﳉﻤﻴﻊ ﱂ ﻳﻜﺴﺮ ﻋﻠﻴﻪ‬
‫ﻭﺍﺣﺪﻩ‪ ،‬ﻭﻟﻜﻨﻪ ﲟﻨ‪‬ﺰﻟﺔ ﻗﹶﻮ‪‬ﻡ ﻭﻧ‪‬ﻔﹶﺮ ﻭﺯ‪‬ﻭ‪‬ﺩ‪ ،‬ﺇﻻﱠ ﺃﻥ ﻟﻔﻈﻪ ﻣﻦ ﻟﻔﻆ ﻭﺍﺣﺪﻩ‪ 3،"...‬ﻭﻗﺪ ﺍﺻﻄﻠﺢ‬

‫‪1‬‬
‫ﺍﻧﻈﺮ‪ :‬ﺳﻴﺒﻮﻳﻪ‪ ،‬ﺃﺑﻮ ﺑﺸﺮ ﻋﻤﺮﻭ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻗﻨﱪ ﺍﻟﺸﻬﲑ ﺑﺴﻴﺒﻮﻳﻪ )ﺕ‪180‬ﻫ(‪ ،‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﻫﺎﺭﻭﻥ‬
‫)ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﻜﺘﺒﺔ ﺍﳋﺎﳒﻲ‪ ،‬ﻁ‪1402 ،2‬ﻫ‪1982/‬ﻡ(‪ ،‬ﺝ‪ ،1‬ﺹ‪ .22‬ﻭﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪ ،‬ﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺹ‪ 48‬ﻭ‪ .49‬ﻭﺍﺑﻦ‬
‫ﺟﲏ‪ ،‬ﻋﻠﻞ ﺍﻟﺘﺜﻨﻴﺔ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺻﺒﻴﺢ ﺍﻟﺘﻤﻴﻤﻲ )ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﻜﺘﺒﺔ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﺩ‪ .‬ﻁ‪1411 ،‬ﻫ‪1992/‬ﻡ(‪ ،‬ﺹ‪.52‬‬
‫‪ 2‬ﺍﳊﻤﻼﻭِﻱ‪ ،‬ﺃﲪﺪ‪ ،‬ﺷﺬﺍ ﺍﻟﻌﺮﻑ ﰲ ﻓﻦ ﺍﻟﺼﺮﻑ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻣﺼﻄﻔﻰ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ )ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺩ‪.‬ﻥ‪ ،.‬ﺩ‪.‬ﻁ‪،.‬‬
‫‪1418‬ﻫ‪1998/‬ﻡ(‪ ،‬ﺹ‪.52‬‬
‫‪3‬‬
‫ﺳﻴﺒﻮﻳﻪ‪ ،‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺝ‪ ،3‬ﺹ‪.624‬‬
 ‫ﺍﻟﺘﺠﺪﻳﺪ ـــ ﺍ‪‬ﻠﺪ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ ‪ .‬ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺜﻼﺛﻮﻥ‪1434 .‬ﻫ ‪2013 /‬ﻡ‬ ‫‪154‬‬

‫ﺍﻟﻨﺤﺎﺓ ﺍﳌﺘﺄﺧﺮﻭﻥ ﻋﻠﻰ ﺗﺴﻤﻴﺘﻪ ﺑﺎﺳﻢ ﺍﳉﻤﻊ‪ ،‬ﻭﻭﺭﺩﺕ ﻣﻨﻪ ﺃﻟﻔﺎﻅ ﻛﺜﲑﺓﹲ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫ﻣﺜﻞ‪ :‬ﺇﺑﻞ‪ ،‬ﻭﺭ‪‬ﻫ‪‬ﻂ‪ ،‬ﻭﻗﹶﻮﻡ‪ .‬ﻭﺍﳌﻔﺮﺩﺓ ﺍﻷﺧﲑﺓ ﻭﺭﺩﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﺛﻼﺙ ﻭﲦﺎﻧﲔ‬
‫ﻭﺛﻼﲦﺎﺋﺔ ﻣﻮﺿﻊ‪ ،‬ﻭﰲ ﻛﻞﱢ ﺗﻠﻚ ﺍﳌﻮﺍﺿﻊ ﺟﺎﺀﺕ ﺑﺼﻴﻐﺔ ﺍﳌﻔﺮﺩ‪ ،‬ﺇﻻ ﺃ‪‬ﺎ ﺩﻟﹼﺖ ﻋﻠﻰ ﺍﳉﻤﻊ‪،‬‬
‫﴿¼ ½ ¾ ¿ ‪Ã Â Á À‬‬ ‫ﻭﻫﺬﺍ ﺷﺄﻥ ﻛﻞﱢ ﺃﲰﺎﺀ ﺍﳉﻤﻮﻉ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫‪) ﴾Ä‬ﺍﳌﺎﺋﺪﺓ‪.(102 :‬‬
‫ﻓﺎﺳﻢ ﺍﳉﻤﻊ ﻳﺸﺘﺮﻙ ﻣﻊ ﺍﳌﻔﺮﺩ ﰲ ﺷﻜﻠﻪ‪ ،‬ﻭﺃﻧﻪ ﻳﺼﻐ‪‬ﺮ ﺗﺼﻐﲑ ﺍﳌﻔﺮﺩ‪ ،‬ﺃﻱ ﻳﺼﻐﺮ ﻋﻠﻰ‬
‫ﻟﻔﻈﻪ ﳓﻮ‪ :‬ﺭ‪‬ﻛﺐ‪ :‬ﺭ‪‬ﻛﹶﻴ‪‬ﺐ‪ .‬ﻭﻳﺸﺘﺮﻙ ﻣﻊ ﺍﳉﻤﻊ ﰲ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻓﻜﻠﻤﺔ )ﻗﹶﻮ‪‬ﻡ( ﻻ ﺗﺪﻝﱡ ﻋﻠﻰ‬
‫ﺭ‪‬ﺟ‪‬ﻞ ﺃﻭ ﺭﺟ‪‬ﻠﹶﲔ‪ ،‬ﺑﻞ ﺗﺪﻝﱡ ﻋﻠﻰ ﺛﻼﺛﺔ ﻓﻤﺎ ﻓﻮﻕ‪ .‬ﻭﺍﳌﻔﺮﺩ ﻭﺍﺳﻢ ﺍﳉﻤﻊ ﻭﺇﻥ ﺗﺸﺎﺑ‪‬ﻬﺎ ﰲ‬
‫‪1‬‬
‫ﺣﺎﻟﺔٍ ﺃﻭ ﺣﺎﻟﺘ‪‬ﲔ‪ ،‬ﻓﺈﻧ‪‬ﻬﻤﺎ ﻳﻔﺘﺮﻗﺎﻥ ﻣﻦ ﻋﺪ‪‬ﺓ ﻭﺟﻮﻩٍ ﻛﻤﺎ ﻳﺘ‪‬ﻀﺢ ﻣﻦ ﺍﳉﺪﻭﻝ ﺍﻵﰐ‪:‬‬

‫ﺟﺪﻭﻝ ﺭﻗﻢ )‪(1‬‬

‫ﺍﺳﻢ ﺍﳉﻤﻊ‬ ‫ﺍﳌﻔﺮﺩ‬
‫ﺍﺳﻢ ﺍﳉﻤﻊ ﻳﻌﻮﺩ ﻋﻠﻴﻪ ﺍﻟﻀﻤﲑ ﻣﻔﺮﺩﺍﹰ‬ ‫‪1‬ـ‬ ‫ﺍﳌﻔﺮﺩ ﻳﻌﻮﺩ ﻋﻠﻴﻪ ﺍﻟﻀﻤﲑ ﻣﻔﺮﺩﺍﹰ‪ .‬ﻗﺎﻝ‬ ‫‪1‬ـ‬

‫﴿‪2 1‬‬ ‫ﺗﻌﺎﱃ‪ ﴾ + * ( & % $ # ﴿ :‬ﺃﻭ ﳎﻤﻮﻋ‪‬ﺎ‪ 2.‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬

‫‪) ﴾ 5 4 3‬ﺍﻟﻨﺤﻞ‪.(8 :‬‬ ‫)ﺍﻟﺒﻘﺮﺓ‪. (2 :‬‬
‫ﻭﻗﺎﻝ‪Ò Ñ Ð Ï Î Í ﴿ :‬‬
‫‪) ﴾ Ó‬ﺍﻟﻘﺼﺺ‪.(20 :‬‬

‫‪1‬‬
‫ﺍﻧﻈﺮ‪ :‬ﺳﻴﺒﻮﻳﻪ‪ ،‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺝ‪ ،3‬ﺹ‪626-624‬؛ ﻭﺍﺑﻦ ﻳﻌﻴﺶ‪ ،‬ﻣﻮﻓﻖ ﺍﻟﺪﻳﻦ ﻳﻌﻴﺶ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻳﻌﻴﺶ )‪643‬ﻫ(‪،‬‬
‫ﺷﺮﺡ ﺍﳌﻔﺼﻞ )ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺍﳌﻄﺒﻌﺔ ﺍﳌﻨﲑﻳﺔ‪ ،‬ﺩ‪.‬ﻁ‪ ،.‬ﺩ‪.‬ﺕ(‪ ،‬ﺝ‪ ،5‬ﺹ‪77‬؛ ﺍﻟﺮ‪‬ﺿﻲ ﺍﻻﺳﺘﺮﺍﺑﺎﺫﻱ‪ ،‬ﺭﺿﻲ ﺍﻟﺪﻳﻦ ﳏﻤﺪ‬
‫ﺍﳊﺴﻦ ﺍﻻﺳﺘﺮﺍﺑﺎﺫﻱ )ﺕ‪686‬ﻫ(‪ ،‬ﺷﺮﺡ ﺷﺎﻓﻴﺔ ﺍﺑﻦ ﺍﳊﺎﺟﺐ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﻧﻮﺭ ﻭﳏﻤﺪ ﺍﻟﺰﻓﺰﺍﻑ ﻭﳏﻤﺪ ﳏﻲ ﺍﻟﺪﻳﻦ‬
‫)ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺩ‪.‬ﻁ‪1402 ،.‬ﻫ‪1982/‬ﻡ(‪ ،‬ﺝ‪ ،2‬ﺹ‪.204-201‬‬
‫‪155‬‬ ‫ﺻﺎﱀ ﳏﺠﻮﺏ ﳏﻤ‪‬ﺪ ﺍﻟﺘﻨﻘﺎﺭﻱ ‪ -‬ﻣﻨﻬﺞ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﰲ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﻟﻌﺪﺩ‬

‫ﺍﳌﻔﺮﺩ ﻳﻮﺻ‪‬ﻒ ﺑﺼﻔﺔٍ ﻣﻔﺮﺩﺓ ﺗﻄﺎﺑﻘﻪ ‪ 2‬ـ ﺍﺳﻢ ﺍﳉﻤﻊ ﻳﻮﺻﻒ ﺑﺎﳌﻔﺮﺩ ﻭﺍﳉﻤﻊ‪ .‬ﻗﺎﻝ‬ ‫‪ 2‬ـ‬
‫‪1‬‬
‫﴿‪6 5 4 3 2‬‬ ‫ﺗﺬﻛﲑ‪‬ﺍ ﻭﺗﺄﻧﻴﺜﹰﺎ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ s r ﴿ :‬ﺗﻌﺎﱃ‪:‬‬
‫‪) ﴾ut‬ﺍﻟﺘﻐﺎﺑﻦ‪ .(15:‬ﻭﻗﺎﻝ ﺟﻼﻟﻪ‪) ﴾8 27 :‬ﺍﻟﻨﺴﺎﺀ‪ .(102 :‬ﻭﻗﺎﻝ‪:‬‬
‫﴿‪) ﴾ È Ç Æ Å‬ﺍﻟﺸﻌﺮﺍﺀ‪.(54 :‬‬ ‫﴿} ~  ﴾ )ﺍﳊﺎﻗﺔ‪.(22 :‬‬
‫‪ 3‬ـ ﺍﳌﻔﺮﺩ ﻻ ﻳﺆﻧﺚ ﻟﻪ ﺍﻟﻔﻌﻞ‪ ،‬ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ‪ 3‬ـ ﺍﺳﻢ ﺍﳉﻤﻊ ﰲ ﺍﻟﻐﺎﻟﺐ ﻳﺆﻧ‪‬ﺚ ﻟﻪ ﺍﻟﻔﻌﻞ‪،‬‬
‫﴿ ‪ ; : 9‬ﻭﻗﺪ ﻳ‪‬ﺬﻛﱠﺮ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪2 1 0 /﴿ :‬‬ ‫ﻣﺆﻧ‪‬ﺜﹰﺎ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫‪) ﴾ 3‬ﺍﻷﻋﺮﺍﻑ‪ .(38 :‬ﻭﻗﺎﻝ‪® ¬ « ﴿ :‬‬ ‫<﴾ )ﺍﻟﺰﻟﺰﻟﺔ‪.(1 :‬‬
‫¯ ‪) ﴾ ± °‬ﺍﻟﻘﺼﺺ‪.(76 :‬‬
‫ﻳﺘ‪‬ﻀﺢ ﻣﻦ ﺍﳉﺪﻭﻝ ﺍﻟﺴ‪‬ﺎﺑﻖ ﺃﻥﱠ ﻫﻨﺎﻟﻚ ﺑﻮﻧ‪‬ﺎ ﺷﺎﺳﻌﺎﹰ ﺑﲔ ﺍﳌﻔﺮﺩ‪ ،‬ﻭﺍﺳﻢ ﺍﳉﻤﻊ‪ ،‬ﺍﻷﻣﺮ‬
‫ﺍﻟﺬﻱ ﻳﺆﻛﹼﺪ ﺳﻼﻣﺔ ﻣﺎ ﻗﺮ‪‬ﺭﻩ ﺍﻟﻨﺤﺎﺓ ﺍﻟﻘﹸﺪ‪‬ﺍﻣﻰ ﻣﻦ ﺃﻥﱠ ﺍﳌﻔﺮﺩ ﺳﺎﺑﻖ‪ ‬ﻋﻠﻰ ﺍﳌﺜﲎ ﻭﺍﳉﻤﻊ‪ ،‬ﻭﻫﻲ‬
‫ﺣﻘﻴﻘﺔ ﺗﺘﻤﺎﺷﻰ ﻭﻣﻨﻄﻖ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻓﺎﳌﻔﺮﺩ ﻳﺄﰐ ﺃﻭ‪‬ﻻﹰ‪ ،‬ﰒ ﻳ‪‬ﺘﺤﺮ‪‬ﻙ ﻣﻨﻪ ﻟﻠﻤﺜﲎ ﺃﻭ ﺍﳉﻤﻊ ﺑﺰﻳﺎﺩﺓ‪،‬‬
‫ﺃﻭ ﻧﻘﺺ‪ ،‬ﺃﻭ ﺗﻐﻴﲑ ﰲ ﺍﳊﺮﻛﺎﺕ‪ ...‬ﻭﺇﺫﺍ ﻭ‪‬ﺟِﺪ‪‬ﺕ ﺃﻟﻔﺎﻅﹲ ﻻ ﲣﻀﻊ ﳍﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ‪ ،‬ﻓﻬﺬﺍ ﺃﻣﺮ‬
‫ﻃﺒﻴﻌﻲ‪ ،‬ﻷﻥﱠ ﻗﻮﺍﻋﺪ ﺍﻟﻠﻐﺔ ﺗﺼﺎﻍ ﻋﻠﻰ ﺍﻟﻜﹶﺜﹾﺮ‪‬ﺓ ﺍﻟﻐﺎﻟﺒﺔ ﻻ ﻋﻠﻰ ﺍﻟﺸ‪‬ﻮﺍﺫ‪ ،‬ﻭﻫﻮ ﺃﻣﺮ‪ ‬ﻣﻼﺣﻆﹲ ﰲ‬
‫ﻣﻌﻈﻢ ﺍﻟﻈﱠﻮﺍﻫﺮ ﺍﻟﻠﱡﻐﻮﻳ‪‬ﺔ‪ .‬ﻓﻔﻲ ﲨﻊ ﺍﻟﺘﻜﺴﲑ ﻣﺜﻼﹰ‪ :‬ﺍﻷﺻﻞ ﰲ ﺍﻟﺼﻔﺎﺕ ﺃﻥ ﻻ ﺗﻜﺴﺮ‪ ،‬ﻭﺫﻟﻚ‬
‫ﻟﺴﺒ‪‬ﺒ‪‬ﲔ‪ :‬ﺃﻭﳍﻤﺎ‪ :‬ﻣﺸﺎ‪‬ﺘﻬﺎ ﻟﻠﻔﻌﻞ‪ ،‬ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﻋﻤﻠﻬﺎ ﻋﻤﻞ ﺍﻟﻔﻌﻞ‪ .‬ﻭﻟﻌﻠﻬﻢ ﺍﺳﺘﻐﻨﻮﺍ ﻋﻦ‬
‫ﺗﻜﺴﲑﻫﺎ ﲜﻤﻊ ﺍﻟﺴ‪‬ﻼﻣﺔ‪ ،‬ﻭﻟﻜﻦ ﻣﻊ ﺫﻟﻚ ﻛﺴ‪‬ﺮﻭﺍ ﺑﻌﺾ ﺍﻟﺼﻔﺎﺕ؛ ﻷ‪‬ﺎ ﺃﺣﻴﺎﻧ‪‬ﺎ ﺗﻘﻮﻡ ﻣﻘﺎﻡ‬
‫‪3‬‬
‫ﺍﳌﻮﺻﻮﻑ ﻓﻜﺴ‪‬ﺮﻭﺍ )ﺷ‪‬ﻴ‪‬ﺦ( ﻋﻠﻰ )ﺷِﻴﺨ‪‬ﺔ(‪ ،‬ﻭ)ﺻ‪‬ﻌ‪‬ﺐ( ﻋﻠﻰ )ﺻِﻌ‪‬ﺎﺏ(‪.‬‬
‫ﻭﳑ‪‬ﺎ ﻳﺪﻝﱡ ﻋﻠﻰ ﺭﺳﻮﺥ ﻓﻜﺮﺓ ﺃﻥﱠ ﺍﳌﻔﺮﺩ ﺃﻭ‪‬ﻻﹰ ﻋﻨﺪ ﺍﻟﻨ‪‬ﺤﺎﺓ ﺍﻟﻘﹸﺪ‪‬ﺍﻣﻰ ﺃﻥ ﺇﻋﺮﺍﺑﻪ ﺃﻱ‬
‫ﺍﳌﻔﺮﺩ ﻳﺘﻢ‪ ‬ﺑﺎﳊﺮﻛﺎﺕ ﺑﻴﻨﻤﺎ ﺇﻋﺮﺍﺏ ﺍﳌﺜﲎ‪ ،‬ﻭﲨﻊ ﺍﻟﺴﻼﻣﺔ ﺑﺎﳊﺮﻭﻑ‪ .‬ﻭﻫﻲ ﻣﺎ ﺃﻃﻠﻘﻮﺍ‬

‫ﺍﻟﺮﺿﻲ‪ ،‬ﺷﺮﺡ ﺷﺎﻓﻴﺔ ﺍﺑﻦ ﺍﳊﺎﺟﺐ‪ ،‬ﺝ‪ ،2‬ﺹ‪ 116‬ﻭ‪.117‬‬

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 ‫ﺍﻟﺘﺠﺪﻳﺪ ـــ ﺍ‪‬ﻠﺪ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ ‪ .‬ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺜﻼﺛﻮﻥ‪1434 .‬ﻫ ‪2013 /‬ﻡ‬ ‫‪156‬‬

‫ﻋﻠﻴﻬﺎ ﺍﺳﻢ "ﺍﻟﻌﻼﻣﺎﺕ ﺍﻟﻔﺮﻋﻴ‪‬ﺔ"‪ 1،‬ﳑﺎ ﻳﺪﻝﱡ ﻋﻠﻰ ﺃﻥﱠ ﺍﳌﺜﲎ‪ ،‬ﻭﺍﳉﻤﻊ ﻣﺮﺣﻠﺘﺎﻥ ﺗﺎﻟﻴﺘﺎﻥ‬
‫ﻟﻠﻤﻔﺮﺩ‪ .‬ﻭﺃﺳﺒﻘﻴ‪‬ﺔ ﺍﳌﻔﺮﺩ ﺗﻨﺴﺠﻢ ﻣﻊ ﻗﻮﻟﺘﻬﻢ‪ :‬ﺯﻳﺎﺩﺓ ﺍﳌﻌﲎ ﺗﺘﻄﻠﱠﺐ ﺯﻳﺎﺩﺓ ﰲ ﺍﳌﺒﲎ‪ .‬ﻭﻫﺬﺍ‬
‫‪2‬‬
‫ﻣﺘﺤﻘﱠﻖ ﰲ ﺍﳉﻤﻊ ﺍﻟﺴ‪‬ﺎﱂ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻏﲑ ﻣﻄﱠﺮﺩ ﰲ ﲨﻊ ﺍﻟﺘﻜﺴﲑ‪.‬‬
‫ﺃﻣﺎ ﻗﻮﻝ ﻛﺎﺭﻝ ﺑﺮﻭﻛﻠﻤﺎﻥ‪" :‬ﻭﻗﺪ ﻧﺸﺄ ﺍﳉﻤﻊ ﰲ ﺍﻟﻠﱡﻐﺎﺕ ﺍﳍﻨﺪﻭ ﺃﻭﺭﺑﻴﺔ ﻣﻦ ﻣﻔﺮﺩ ﻫﻮ‬
‫ﺍﺳﻢ ﺍﳉﻤﻊ‪ ،‬ﻭﻛﺬﻟﻚ ﻧﺸﺄﺕ ﺍﳉﻤﻮﻉ ﺍﻟﺴﺎﻣﻴﺔ ﺃﻳﻀ‪‬ﺎ ﻣﻦ ﻣﺜﻞ ﻫﺬﺍ ﺍﳌﻔﺮﺩ"‪ 3.‬ﻓﻬﻮ ﻗﻴﺎﺱ‪‬‬
‫ﻭﻗﻊ ﰲ ﻏﲑ ﻣﻮﺿﻌﻪ ﺇﺫﺍ ﺻﺪﻕ ﻋﻠﻰ ﺍﻟﻠﻐﺎﺕ ﺍﳍﻨﺪﻭ ﺃﻭﺭﺑﻴﺔ‪ ،‬ﻓﻼ ﳝﻜﻦ ﺟﺮ‪‬ﻩ ﻋﻠﻰ ﺍﻟﻠﻐﺎﺕ‬
‫ﺍﻟﺴﺎﻣﻴﺔ‪ ،‬ﻭﺧﺎﺻ‪‬ﺔ ﺍﻟﻠﹼﻐﺔ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﺍﻟﱵ ﺟ‪‬ﺮ‪‬ﺕ ﺍﻟﻜﹶﺜﹾﺮ‪‬ﺓ ﺍﻟﻐﺎﻟﺒﺔ ﻣﻦ ﻣﻔﺮﺩﺍ‪‬ﺎ ﻋﻠﻰ ﻣﺎ ﺗﺼﻮ‪‬ﺭﻩ‬
‫ﳓﺎﺓ ﺍﻟﻌﺮﺏ ﻟﺘﻘﺴﻴﻢ ﺍﻻﺳﻢ ﻣﻦ ﺣﻴﺚ ﺍﻟﻌﺪﺩ ﺇﱃ ﻣﻔﺮﺩ‪ ،‬ﻭﻣﺜﲎ‪ ،‬ﻭﲨﻊ‪.‬‬
‫ﻭﻗﺪ ﺫﹶﻛﹶﺮ‪ ‬ﺑﺮﺟﺸﺘﺮﺍﺳﺮ )‪ (Bergstrasser‬ﺃﻥﱠ ﺃﺻﻞ ﲨﻊ ﺍﻟﺘﻜﺴﲑ ﻫﻮ ﻣﺎ ﺃﲰﺎﻩ ﺑﺎﺳﻢ‬
‫ﺍﳉﻤﻠﺔ )‪ (Collective‬ﻭﻟﻴﺲ ﺍﳌﻔﺮﺩ ﺑﺄﺻﻞ ﻟﻪ‪ ،‬ﻭﻫﻮ ﺭﺃﻱ‪ ‬ﻳﻌﻮﺯﻩ ﺍﻟﺪ‪‬ﻟﻴﻞ‪ 4.‬ﻭﻣﻦ ﻋﺠﺐ ﺃﻥﱠ‬
‫ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃﺧﺬ ﺑﻪ ﺑﻌﺾ ﺍﻟﺒﺎﺣﺜﲔ ﺍﶈﺪﺛﲔ‪ ،‬ﻭﻟﻜﻲ ﻳﺪﻋﻢ ﺍﻟﻘﻮﻝ ﻃﻔﻖ ﻳﺒﺤﺚ ﻋﻦ ﺃﺩﻟﱠﺔ ﻟﻪ‬
‫ﻓﻘﺎﻝ‪ ..." :‬ﻭﺗﻘﻮﺩﻧﺎ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺇﱃ ﺗﻠﻚ ﺍﳌﺮﺣﻠﺔ ﰲ ﺗﺎﺭﻳﺦ ﺍﻟﻠﻐﺔ ﺍﻟﱵ ﱂ ﺗﻜﻦ ﻓﻴﻬﺎ ﺻﻴﻎ‬
‫ﺍﳉﻤﻊ‪ ،‬ﻭﺃﻭﺯﺍﻧﻪ ﻗﺪ ﻭﺟﺪﺕ‪ ،‬ﺃﻭ ﺍﺳﺘﻘﺮ‪‬ﺕ ﺑﻌﺪ‪ ،‬ﻭﺃﻥﱠ ﺍﳌﻌﲎ ﻛﺎﻥ ﻫﻮ ﻭﺣﺪﻩ ﺍﻟﻔﺎﺭﻕ ﺑﲔ‬
‫ﺍﻟﻠﻔﻆ ﺍﻟﻮﺍﺣﺪ ﺍﻟﺬﻱ ﻳﺼﺢ‪ ‬ﺃﻥ ﻳﻜﻮﻥ ﻣﻔﺮﺩﺍﹰ ﻣﺮ‪‬ﺓﹰ‪ ،‬ﻭﲨﻌﺎﹰ ﺃﺧﺮﻯ"‪ 5.‬ﻭﻣﺎ ﻗﺎﻟﺘﻪ ﺍﻟﺒﺎﺣﺜﺔ ﻳ‪‬ﻌﺪ‪‬‬
‫ﺿﺮﺑ‪‬ﺎ ﻣﻦ ﺍﻟﺘﺨﻤﲔ ﻭﺍﻟﻈﱠﻦ‪ ،‬ﻭﺇﻥ ﺍﻟﻈﻦ‪ ‬ﻻ ﻳﻐﲏ ﻋﻦ ﺍﳊﻖ‪.‬‬

‫‪ 1‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ،‬ﻋﺒﺪ ﺍﷲ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﻗﻄﺮ ﺍﻟﻨﺪﻯ ﻭﺑﻞ ﺍﻟﺼﺪﻯ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻃﻪ ﳏﻤﺪ‬
‫ﺍﻟﺰﻳﲏ ﻭﳏﻤﺪ ﺧﻔﺎﺟﻲ )ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﻄﺒﻌﺔ ﺍﻟﺸﻌﺐ‪ ،‬ﺩ‪ .‬ﺕ(‪ ،‬ﺹ‪.49‬‬
‫‪ 2‬ﻋﺒﺎﺩﺓ‪ ،‬ﳏﻤﺪ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺃﲰﺎﺀ ﺍﳉﻤﻮﻉ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻣﻨﺸﺄﺓ ﺍﳌﻌﺎﺭﻑ )ﺍﻹﺳﻜﻨﺪﺭﻳﺔ‪ :‬ﺩ‪ .‬ﻁ‪1408 ،‬ﻫ‪1988/‬ﻡ(‪ ،‬ﺹ‪.5‬‬
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‫ﺍﻧﻈﺮ‪ :‬ﺑﺮﻭﻛﻠﻤﺎﻥ‪ ،‬ﻛﺎﺭﻝ‪ ،‬ﻓﻘﻪ ﺍﻟﻠﻐﺎﺕ ﺍﻟﺴﺎﻣﻴﺔ‪ ،‬ﺗﺮﲨﺔ‪ :‬ﺭﻣﻀﺎﻥ ﻋﺒﺪ ﺍﻟﺘﻮﺍﺏ‪ ،‬ﺟﺎﻣﻌﺔ ﺍﻟﺮﻳﺎﺽ )ﺍﻟﺮﻳﺎﺽ‪:‬‬
‫‪1397‬ﻫ‪1977/‬ﻡ(‪ ،‬ﺹ‪ .96‬ﻭﻋﺒﺎﺩﺓ‪ ،‬ﳏﻤﺪ ﺇﺑﺮﺍﻫﻴﻢ ﻋﺒﺎﺩﺓ‪ ،‬ﺃﲰﺎﺀ ﺍﳉﻤﻮﻉ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ )ﺍﻹﺳﻜﻨﺪﺭﻳﺔ‪ :‬ﻣﻨﺸﺄﺓ‬
‫ﺍﳌﻌﺎﺭﻑ‪ ،‬ﺩ‪.‬ﻁ‪1408 ،.‬ﻫ‪1988/‬ﻡ(‪ ،‬ﺹ‪.31‬‬
‫‪ 4‬ﺑﺮﺟﺸﺘﺮﺍﺳﺮ‪ ،‬ﺍﻟﺘﻄﻮ‪‬ﺭ ﺍﻟﻨﺤﻮﻱ ﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺗﺮﲨﺔ‪ :‬ﺭﻣﻀﺎﻥ ﻋﺒﺪ ﺍﻟﺘﻮﺍﺏ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﳋﺎﳒﻲ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺩ‪.‬ﻁ‪،.‬‬
‫‪1402‬ﻫ‪1982/‬ﻡ‪ ،‬ﺹ‪.107-106‬‬
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‫ﺑﺎﻛﻴﺰﺓ‪ ،‬ﺭﻓﻴﻖ‪ ،‬ﺍﳉﻤﻮﻉ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻊ ﺑﻌﺾ ﺍﳌﻘﺎﺭﻧﺎﺕ ﺍﻟﺴﺎﻣﻴﺔ )ﺑﻐﺪﺍﺩ‪ :‬ﺍﻷﺩﻳﺐ ﺍﻟﺒﻐﺪﺍﺩﻳﺔ‪ ،‬ﺩ‪.‬ﻁ‪ ،.‬ﺩ‪.‬ﺕ‪ ،(.‬ﺹ‪ ،8‬ﻭ‪. 9‬‬
‫‪157‬‬ ‫ﺻﺎﱀ ﳏﺠﻮﺏ ﳏﻤ‪‬ﺪ ﺍﻟﺘﻨﻘﺎﺭﻱ ‪ -‬ﻣﻨﻬﺞ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﰲ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﻟﻌﺪﺩ‬

‫ﻭﻧﺆﻳ‪‬ﺪ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟﺴﺎﻣﺮﺍﺋﻲ ﻣﻦ ﺃﻥﱠ ﺍﻟﻌﺮﺏ ﻗﺪ ﺍﻫﺘﺪﺕ ﺇﱃ ﺃﻟﻔﺎﻅ ﳎﻤﻮﻋ ٍﺔ‬
‫ﳊﺎﺟﺘﻬﻢ ﺇﻟﻴﻬﺎ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻔﻜﱢﺮﻭﺍ ﰲ ﻣﻔﺮﺩﺍ‪‬ﺎ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﻌﺘﱪ ﺧﺮﻗﹰﺎ ﻟﻄﺒﻴﻌﺔ ﺍﻟﻠﹼﻐﺔ‪ .‬ﻓﺎﻟﻠﹼﻐﺔ‬
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‫ﻣﺎ ﻫﻲ ﺇﻻ ﻭﺳﻴﻠﺔﹲ ﻟﻠﺘ‪‬ﻌﺒﲑ ﻋﻦ ﺣﺎﺟﺔ ﺍﻟﻨ‪‬ﺎﻃﻘﲔ ‪‬ﺎ‪.‬‬
‫ﻭﻗﺪ ﺍﺿﻄﺮ‪‬ﺕ ﺍﻟﻌﺮﺏ ﺇﱃ ﳐﺎﻟﻔﺔ ﺑﻌﺾ ﻣﺎ ﺗﻮﺍﺿﻌﻮﺍ ﻋﻠﻴﻪ‪ ،‬ﻓﺠﺎﺀﻭﺍ ﺑﺘﻌﺎﺑﲑ ﻣﻘﻠﻮﺑﺔ‬
‫ﻛﺎﻟﺘ‪‬ﻌﺒﲑ ﺑﺎﳌﻔﺮﺩ ﻋﻦ ﺍﳉﻤﻊ‪ .‬ﻭﻭﻓﻘﺎﹰ ﻟﺬﻟﻚ ﺟﺎﺀﺕ ﺑﻌﺾ ﺁﻳﺎﺕ ﺍﻟﺬﻛﺮ ﺍﳊﻜﻴﻢ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫﴿ ‪) ﴾  ~ } | { z y x w v u‬ﺍﻟﻔﺮﻗﺎﻥ‪،(74 :‬‬
‫ﻓﻜﻠﻤﺔ )ﺇﻣﺎﻣ‪‬ﺎ( ﻣﻔﺮﺩﺓ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﺍﳉﻤﻊ‪ .‬ﻭﻗﺎﻝ ﺍﻟﻨﺤﺎﺓ‪ :‬ﺇﻥﹼ ﺍﳌﺴﻮﻍ ﻟﺬﻟﻚ ﺃﻥﱠ ﺍﳌﻔﺮﺩ ﺟﻨﺲ‪‬‬
‫ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻟﻮﺍﺣﺪ ﺣﻘﻴﻘﺔ‪ ،‬ﻭﺍﳉﻤﻊ ﳎﺎﺯﺍﹰ‪ ،‬ﺃﻭ ﻷﻧﻪ ﰲ ﺍﻷﺻﻞ ﻣﺼﺪﺭ‪ 2.‬ﻭﻣﺎ ﻗﻴﻞ ﰲ‬
‫"ﺇﻣﺎﻣﺎ" ﻳﻨﺴﺤﺐ ﻋﻠﻰ "ﻃﻔﻼﹰ" ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪) ﴾ ¢ ¡ ﴿ :‬ﺍﳊﺞ‪.(5 :‬‬
‫ﻭﺃﻫﻞ ﻛﻞﱢ ﺻﻨﻌﺔٍ ﻳﻠﺘﻤﺴﻮﻥ ﲣﺮﳚﺎﹰ ﻳﺘﻨﺎﺳﺐ ﻭﺻﻨﻌﺘﻬﻢ‪ ،‬ﻓﺎﻟﺘﺨﺮﳚﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ‬
‫ﲣﺮﳚﺎﺕ‪ ‬ﳓﻮﻳ‪‬ﺔ‪ .‬ﺃﻣﺎ ﺍﻟﺒﻼﻏﻴﻮﻥ ﻓﻘﺎﻟﻮﺍ‪ :‬ﺇﻥﱠ ﺍﻟﺴ‪‬ﺮ‪ ‬ﰲ ﺇﻓﺮﺍﺩ "ﺇﻣﺎﻣﺎﹰ" ﻫﻮ ﺍﲢﺎﺩ ﺍﻟﻐﺎﻳﺔ‬
‫ﻭﺍﳍﺪﻑ‪ ،‬ﻭﺍﳉﻤﻊ ﻋﻠﻰ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﺍﻟﺬﻱ ﻻ ﻳﻘﺒﻞ ﺗﻌﺪ‪‬ﺩﺍﹰ‪ ،‬ﻭﺍﻟﺘﻌﺒﲑ ﺑـ)ﻃﻔﻼﹰ( ﻟﺸﺪﺓ‬
‫ﺗﺸﺎﺑﻪ ﺍﻷﻃﻔﺎﻝ ﰲ ﺍﻷﺣﺎﺳﻴﺲ‪ ،‬ﻭﺍﻟﻌﻮﺍﻃﻒ‪ ،‬ﻭﺍﳌﻴﻮﻝ‪ ،‬ﻛﺄﻧ‪‬ﻬﻢ ﺻﻮﺭﺓﹲ ﻭﺍﺣﺪﺓﹲ ﻓﻜﺎﻥ ﺍﻟﺘﻌﺒﲑ‬
‫ﺑﺎﳌﻔﺮﺩ ﺃﻧﺴﺐ‪ 3.‬ﻭﻛﻞﱡ ﻣﺎ ﻗﻴﻞ ﻻ ﻳﻌﺪﻭ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺳﻌﺔ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﻭﺷﺠﺎﻋﺘﻬﺎ ﻋﻠﻰ ﺣﺪ‪‬‬
‫ﻗﻮﻝ ﺍﺑﻦ ﺟﲏ‪ ،‬ﻭﻻ ﻳ‪‬ﻌ‪‬ﺪ‪ ‬ﺧﺮﻗﹰﺎ ﻟﻄﺒﻴﻌﺔ ﺍﻟﻠﻐﺔ؛ ﻷﻥ ﺍﺳﺘﻌﻤﺎﻝ ﺍﳌﻔﺮﺩ ﺑﺎﻟﺼﻮﺭﺓ ﺍﻟﱵ ﺫﹸﻛِﺮﺕ‬
‫ﺁﻧﻔﺎﹰ ﻻ ﻳﻮﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﲨﻌﺎﹰ ﰲ ﺍﳊﻘﻴﻘﺔ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﺘﺤﻮ‪‬ﻻﺕ ﺃﻭ ﺍﻟﺘﺒﺪﻻﺕ ﺍﻟﱵ ﺗﻌﺘﺮﻱ ﻓﺼﻴﻠﺔ ﺍﻟﻌﺪﺩ ﻣﻦ ﺧﻄﺎﺏ ﺍﳉﻤﻊ ﺑﻠﻔﻆ‬
‫ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻭﺧﻄﺎﺏ ﺍﻟﻮﺍﺣﺪ ﺑﻠﻔﻆ ﺍﳉﻤﻊ‪ ،‬ﺇﺿﺎﻓﺔﹰ ﺇﱃ ﻇﻮﺍﻫﺮ ﺃﺧﺮﻯ‪ ،‬ﺩﻓﻌﺖ ﺑﻌﺾ ﺍﶈﺪﺛﲔ‬

‫‪ 1‬ﺍﻟﺴﺎﻣﺮﺍﺋﻲ‪ ،‬ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻣﻦ ﺳﻌﺔ ﺍﻟﻌﺮﺑﻴﺔ )ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺍﳉﻴﻞ‪ ،‬ﻁ‪1414 ،1‬ﻫ‪1994/‬ﻡ(‪ ،‬ﺹ‪.198‬‬
‫‪ 2‬ﺃﺑﻮ ﺣﻴﺎﻥ ﺍﻷﻧﺪﻟﺴﻲ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺍﻟﺸﻴﺦ ﻋﺎﺩﻝ ﺃﲪﺪ ﻭﺍﻟﺸﻴﺦ ﻋﻠﻲ ﳏﻤﺪ )ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻁ‪1413 ،1‬ﻫ‪1993/‬ﻡ(‪ ،‬ﺝ‪ ،6‬ﺹ‪.474‬‬
‫‪ 3‬ﳏﻤﺪ‪ ،‬ﻋﺒﺪ ﺍﳉﻮﺍﺩ‪ ،‬ﺩﺭﺍﺳﺔ ﺑﻼﻏﻴﺔ ﰲ ﺍﻟﺴﺠﻊ ﻭﺍﻟﻔﺎﺻﻠﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ )ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺩﺍﺭ ﺍﻷﺭﻗﻢ‪ ،‬ﺩ‪.‬ﻁ‪،.‬‬
‫‪1413‬ﻫ‪1993/‬ﻡ(‪ ،‬ﺹ‪ 198‬ﻭ‪.199‬‬
 ‫ﺍﻟﺘﺠﺪﻳﺪ ـــ ﺍ‪‬ﻠﺪ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ ‪ .‬ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺜﻼﺛﻮﻥ‪1434 .‬ﻫ ‪2013 /‬ﻡ‬ ‫‪158‬‬

‫ﺇﱃ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﻟﻴﺲ ﻫﻨﺎﻟﻚ ﻋﻼﻗﺔ ﻣﻨﻄﻘﻴﺔ ﺑﲔ ﺍﻹﻓﺮﺍﺩ‪ ،‬ﻭﺍﻟﺘﺜﻨﻴﺔ‪ ،‬ﻭﺍﳉﻤﻊ‪ ،‬ﻣﻦ ﺟﻬ‪‬ﺔ‪،‬‬
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‫ﻭﺍﻷﻋﺪﺍﺩ ﻭﺍﻷﺭﻗﺎﻡ ﺍﳊﺴﺎﺑﻴﺔ ﻣﻦ ﺟﻬﺔٍ ﺃﺧﺮﻯ‪.‬‬
‫ﻋﻠﻤﺎﹰ ﺑﺄﻧ‪‬ﻬﻢ ﺍﺗ‪‬ﻔﻘﻮﺍ ﻋﻠﻰ ﺃﻥ ﻓﺼﻴﻠﺔ ﺍﳉﻨﺲ ﺃﺑﻌﺪ ﺍﻟﻔﺼﺎﺋﻞ ﻋﻦ ﺍﳌﻨﻄﻖ ﺍﻟﻌﻘﻠﻲ‪ ،‬ﻭﺫﻛﺮﻭﺍ‬
‫ﺃﻥﱠ ﺍﻹﻧﺴﺎﻥ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﳚﺪ ﻣﱪﺭ‪‬ﺍ ﻣﻌﻘﻮﻻﹰ ﻟﺘﺬﻛﲑ ﺍﻟﻘﻤﺮ ﻭﺗﺄﻧﻴﺚ ﺍﻟﺸﻤﺲ‪ ،‬ﻣﺜﻼﹰ ﰲ ﺍﻟﻠﻐﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ‪ .2.‬ﻭﺍﻟﻜﻠﻤﺘﺎﻥ ﻧﻔﺴﻬﻤﺎ ﺃﻱ ﺍﻟﻘﻤﺮ ﻭﺍﻟﺸﻤﺲ ﳒﺪﳘﺎ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻔﺮﻧﺴﻴﺔ ﻣﻦ ﺣﻴﺚ‬
‫ﺍﳉﻨﺲ ﻋﻠﻰ ﻋﻜﺲ ﻣﺎ ﻫﻮ ﰲ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﲤﺎﻣﺎﹰ‪ ،‬ﻓﺎﻟﻘﻤﺮ ﻓﻴﻬﺎ ﻣﺆﻧﺚ )‪ (la lune‬ﺑﻴﻨﻤﺎ ﺍﻟﺸﻤﺲ‬
‫ﻟﻔﻆ ﻣﺬﻛﱠﺮ )‪ (le soleil‬ﺑﻞ ﺇﻥ ﺍﳌﺴﻤ‪‬ﻰ ﺍﻟﻮﺍﺣﺪ ﰲ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﻳ‪‬ﻄﻠﻖ ﻋﻠﻴﻪ ﺍﲰﺎﻥ ﻓﻜﻠﻤﺔ‬
‫)ﻛﺮﺍﺳﺔ(‪ ،‬ﻭ)ﺩﻓﺘﺮ( ﳘﺎ ﺍﲰﺎﻥ ﻟﺸﻲﺀٍ ﻭﺍﺣﺪٍ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺍﺧﺘﻼﻑ ﺍﳉﻨﺲ‪.‬‬
‫ﻭﻗﺪ ﺃﲨﻞ ﻓﻨﺪﺭﻳﺲ ﺍﻟﻘﻮﻝ ﻋﻨﺪﻣﺎ ﻗﺎﻝ‪" :‬ﺇﻥ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﺍﻷﺟﻨﺎﺱ ﺍﻟﻨﺤﻮﻳﺔ ﻻ ﻳﻘﻮﻡ‬
‫ﻋﻠﻰ ﺷﻲﺀٍ ﻣﻦ ﺍﻟﻌﻘﻞ"‪ 3.‬ﻭﺍﳊﻖ‪ ‬ﺃﻥﹼ ﺃﺑﺎ ﺣﻴﺎﻥ ﺳﺒﻘﻪ ﰲ ﺫﻟﻚ ﺇﺫ ﻗﺎﻝ ﲨﻠﺔ‪" :‬ﺍﻟﻠﱡﻐﺔ ﻣﻦ‬
‫ﺍﻷﻣﻮﺭ ﺍﻟﻮﺿﻌﻴ‪‬ﺔ ﻻ ﲤﻨﻄﻖ ﻭﻻ ﺗ‪‬ﻌﻠﱠﻞ"‪ 4.‬ﻭﻫﺬﺍ ﺍﻹﲨﺎﻉ ﻋﻠﻰ ﻋﺪﻡ ﻣﻨﻄﻘﻴ‪‬ﺔ ﻓﺼﻴﻠﺔ ﺍﳉﻨﺲ ﺃﻭ‬
‫ﺍﻟﻨﻮﻉ‪ ،‬ﻳﻘﺎﺑﻠﻪ ﺍﺧﺘﻼﻑ ﰲ ﻣﻨﻄﻘﻴ‪‬ﺔ‪ ،‬ﺃﻭ ﻋﺪﻡ ﻣﻨﻄﻘﻴ‪‬ﺔ ﻓﺼﻴﻠﺔ ﺍﻟﻌﺪﺩ ﻛﻤﺎ ﺫﹸﻛِﺮ ﺁﻧﻔﺎﹰ‪.‬‬
‫ﻭﺍﻟﺬﻳﻦ ﻳﺆﻣﻨﻮﻥ ﺑﻌﺪﻡ ﻭﺟﻮﺩ ﺭﺍﺑﻂٍ ﻣﻨﻄﻘﻲ‪ ‬ﺑﲔ ﺍﻟﻌﺪﺩ ﺍﳊﺴﺎﰊ‪ ،‬ﻭﺍﻟﻌﺪﺩ‬
‫ﺍﻟﻠﱡﻐﻮﻱ‪ ،5‬ﺣﺠ‪‬ﺘﻬﻢ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺃﻥ ﺑﻌﺾ ﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﱵ ﺗﺪﻝﱡ ﻋﻠﻰ ﺍﳉﻤﺎﻋﺔ ﻗﺪ‬
‫ﺗ‪‬ﺴﺘﻌﻤﻞ ﰲ ﺍﻟﻠﱡﻐﺔ ﻣﻔﺮﺩﺓ‪ ،‬ﻭﺃﻥﱠ ﺍﻟﻌﺪﺩ ﺍﻟﻨﺤﻮﻱ‪ ‬ﻳﺒﺪﺃ ﺑﺎﳌﻔﺮﺩ‪ ،‬ﰒ ﺍﳌﺜﲎ‪ ،‬ﰒ ﲢﺸﺪ ﲨﻴﻊ‬

‫‪ 1‬ﺍﻧﻈﺮ‪ :‬ﺃﻧﻴﺲ‪ ،‬ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻣﻦ ﺃﺳﺮﺍﺭ ﺍﻟﻠﻐﺔ )ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺍﻷﳒﻠﻮ ﺍﳌﺼﺮﻳﺔ‪ ،‬ﻁ‪1405 ،2‬ﻫ‪1985/‬ﻡ(‪ ،‬ﺹ‪ .158-152‬ﺣﺴﺎﻥ‪،‬‬
‫ﲤﺎﻡ‪ ،‬ﻣﻨﺎﻫﺞ ﺍﻟﺒﺤﺚ ﰲ ﺍﻟﻠﻐﺔ )ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺍﻷﳒﻠﻮ ﺍﳌﺼﺮﻳﺔ‪ ،‬ﺩ‪ .‬ﻁ‪1410 ،‬ﻫ‪1995/‬ﻡ(‪ ،‬ﺹ‪.220-218‬‬
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‫ﺍﻧﻈﺮ‪ :‬ﺃﻧﻴﺲ‪ ،‬ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻣﻦ ﺃﺳﺮﺍﺭ ﺍﻟﻠﻐﺔ‪ ،‬ﺹ‪ .159‬ﻭﺣﺴﺎﻥ‪ ،‬ﲤﺎﻡ‪ ،‬ﻣﻨﺎﻫﺞ ﺍﻟﺒﺤﺚ ﰲ ﺍﻟﻠﻐﺔ )ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺍﻷﳒﻠﻮ‬
‫ﺍﳌﺼﺮﻳﺔ‪ ،‬ﺩ‪.‬ﻁ‪1410 ،.‬ﻫ‪1990/‬ﻡ(‪ ،‬ﺹ‪.215‬‬
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‫ﻳﺎﻗﻮﺕ‪ ،‬ﺃﲪﺪ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻋﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﺘﻘﺎﺑﻠﻲ‪ :‬ﺩﺭﺍﺳﺔ ﺗﻄﺒﻴﻘﻴﺔ )ﺍﻹﺳﻜﻨﺪﻳﺔ‪ :‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ﺍﳉﺎﻣﻌﻴﺔ‪ ،‬ﺩ‪.‬ﻁ‪،.‬‬
‫‪1409‬ﻫ‪1989/‬ﻡ(‪ ،‬ﺹ‪.123‬‬
‫‪ 4‬ﻛﺎﻣﻞ‪ ،‬ﺯﻳﻦ‪ ،‬ﻇﺎﻫﺮﺓ ﺍﻻﺳﺘﻐﻨﺎﺀ ﰲ ﻗﻀﺎﻳﺎ ﺍﻟﻨﺤﻮ ﻭﺍﻟﺼﺮﻑ )ﺍﻹﺳﻜﻨﺪﺭﻳﺔ‪ :‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ﺍﳉﺎﻣﻌﻴﺔ‪ ،‬ﺩ‪.‬ﻁ‪،.‬‬
‫‪1416‬ﻫ‪1996/‬ﻡ(‪ ،‬ﺹ‪.230‬‬
‫‪ 5‬ﻳﻘﺼﺪ ﺑﺎﻟﻌﺪﺩ ﺍﳊﺴﺎﰊ ‪ 1‬ﻭ‪ 2‬ﻭ‪ ... 3‬ﺃﻣﺎ ﺍﻟﻌﺪﺩ ﺍﻟﻠﻐﻮﻱ ﻓﻬﻮ ﺍﳌﻔﺮﺩ ﻭﺍﳌﺜﲎ ﻭﺍﳉﻤﻊ‪.‬‬
‫‪159‬‬ ‫ﺻﺎﱀ ﳏﺠﻮﺏ ﳏﻤ‪‬ﺪ ﺍﻟﺘﻨﻘﺎﺭﻱ ‪ -‬ﻣﻨﻬﺞ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﰲ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﻟﻌﺪﺩ‬

‫ﺍﻷﻋﺪﺍﺩ ﺑﻌﺪ ﺫﻟﻚ ﰲ ﻣﺮﺗﺒﺔ ﻭﺍﺣﺪﺓ ﻭﻫﻲ ﻣﺮﺗﺒﺔ ﺍﳉﻤﻊ‪ ،‬ﻭﻻﺣﻈﻮﺍ ﺃﻥ ﺃﻋﻀﺎﺀ ﺍﻹﻧﺴﺎﻥ‬
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‫ﻣﺜﻨﺎﺓ‪ ،‬ﻭﻟﻜﻦ ﻗﺪ ﺗﺴﺘﻌﻤﻞ ﻣﻔﺮﺩﺓ‪ ،‬ﻛﻤﺎ ﰲ ﻗﻮﻝ ﺍﳌﺘﻨﱯ‪:‬‬
‫ﺑﺄﻧ‪‬ﲏ ﺧﲑ ﻣ‪‬ـﻦ ﺗ‪‬ـﺴﻌ‪‬ﻰ ﺑِـﻪ ﻗﹶـﺪ‪‬ﻡ‪‬‬ ‫ﺳﻴﻌﻠﻢ ﺍﳉﻤﻊ ﳑـﻦ ﺿـﻢ‪ ‬ﳎﻠِـﺴ‪‬ﻨﺎ‬
‫ﻭﰲ ﳎﺎﻝ ﺍﻟﺸﻌﺮ ﺃﻳﻀﺎﹰ‪ ،‬ﳜﺎﻃﺐ ﺍﳌﻔﺮﺩ ﲞﻄﺎﺏ ﺍﻻﺛﻨﲔ‪ ،‬ﻛﻤﺎ ﰲ ﻗﻮﻝ ﺍﻣﺮﺉ ﺍﻟﻘﻴﺲ‪:‬‬
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‫ﺑﺴِﻘﻂِ ﺍﻟﻠﱢﻮ‪‬ﻯ ﺑﲔ‪ ‬ﺍﻟﺪ‪‬ﺧﻮﻝِ ﻓﹶﺤ‪‬ﻮ‪‬ﻣ‪‬ـﻞِ‬ ‫ﻗِﻔﹶﺎ ﻧﺒﻚِ ﻣِﻦ ﺫﻛﺮﻯ ﺣﺒﻴﺐٍ ﻭﻣﻨ‪‬ـﺰِﻝِ‬
‫ﻭﻣﻦ ﺃﻛﱪ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﱵ ﻟﻔﺘﺖ ﻧﻈﺮﻫﻢ ﻇﺎﻫﺮﺓ ﲤﻴﻴﺰ ﺍﻷﻋﺪﺍﺩ ﺍﻟﱵ ﺗﺘ‪‬ﺨﺬ ﺃﺷﻜﺎ ﹰﻻ‬
‫ﳐﺘﻠﻔﺔ‪ ،‬ﻓﺎﻷﻋﺪﺍﺩ ﻣﻦ ﺛﻼﺛﺔ ﺇﱃ ﻋﺸﺮﺓ )‪ (10-3‬ﲤﻴﻴﺰﻫﺎ ﲨﻊ ﳎﺮﻭﺭ ﺑﺎﻹﺿﺎﻓﺔ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫﴿ ‪) ﴾ ã â á ßÞ Ý Ü Û Ú Ù Ø × Ö Õ‬ﺍﻟﺒﻘﺮﺓ‪ .(196 :‬ﻭﺍﻷﻋﺪﺍﺩ‬
‫﴿‪µ ´ ³‬‬ ‫ﻣﻦ ﺃﺣﺪ‪ ‬ﻋﺸﺮ‪ ‬ﺇﱃ ﺗﺴﻌﺔٍ ﻭﺗﺴﻌﲔ ﲤﻴﻴﺰﻫﺎ ﻣﻔﺮﺩ‪ ‬ﻣﻨﺼﻮﺏ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫¶ ¸ ‪) ﴾ Â Á À ¿ ¾ ½ ¼ » º ¹‬ﻳﻮﺳﻒ‪ .(4 :‬ﺃﻣ‪‬ﺎ‬
‫ﻭﻣﻀﺎﻋﻔﺎ‪‬ﻤﺎ‪ ،‬ﻓﺘﻤﻴﻴﺰﻫﺎ ﻣﻔﺮﺩ ﳎﺮﻭﺭ ﺑﺎﻹﺿﺎﻓﺔ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪/ . - ﴿ :‬‬ ‫ﺍﳌﺌﺔ ﻭﺍﻷﻟﻒ‬
‫‪) .﴾ 2 1 0‬ﺍﻟﻘﺪﺭ‪ (3 :‬ﻓﻠﻮ ﻛﺎﻧﺖ ﲦﺔ ﻋﻼﻗﺔﹲ ﻣﻨﻄﻘﻴ‪‬ﺔ ﻟﹶﻤ‪‬ﻴ‪‬ﺰﺕ ﺍﻷﻋﺪﺍﺩ ﻣﻦ ﺛﻼﺛﺔ ﺇﱃ‬
‫ﻋﺸﺮﺓ )‪ (10-3‬ﺑﺎﳌﻔﺮﺩ‪ ،‬ﻭﻣ‪‬ﻴ‪‬ﺰﺕ ﺍﳌﺌﺔ ﻭﻣﻀﺎﻋﻔﺎ‪‬ﺎ )‪ (... 1000 ،100‬ﺑﺎﳉﻤﻊ‪.‬‬
‫ﺃﻣ‪‬ﺎ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﱵ ﺗﺆﻣﻦ ﺑﺄﻥ ﺍﻟﻌﺪﺩ ﺍﳊﺴﺎﰊ‪ ‬ﻣﻄﺎﺑﻖ‪ ‬ﲤﺎﻣﺎﹰ ﻟﻠﻌﺪﺩ ﺍﻟﻠﱡﻐﻮﻱ‪ ،‬ﻭﺃﻧﻪ ﻻ ﻓﺮﻕ‪ ‬ﺑﻴﻨﻬﻤﺎ‪،‬‬
‫ﻓﺤﺠ‪‬ﺘﻬﻢ ﰲ ﺫﻟﻚ ﺃﻥﱠ ﺍﻟﻮﺍﺣﺪ ﰲ ﺍﳊﺴﺎﺏ ﻫﻮ ﺍﻟﻮﺍﺣﺪ ﰲ ﺍﻟﻠﱡﻐﺔ‪ ،‬ﻭﺍﻻﺛﻨﺎﻥ ﰲ ﺍﳊﺴﺎﺏ ﳘﺎ ﺍﻻﺛﻨﺎﻥ‬
‫ﰲ ﺍﻟﻠﱡﻐﺔ‪ ،‬ﻭﺍﻟﺜﻼﺛﺔ ﰲ ﺍﳊﺴﺎﺏ ﻫﻢ ﺍﻟﺜﻼﺛﺔ ﰲ ﺍﻟﻠﱡﻐﺔ‪ ،‬ﻻ ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﻛﻞﱡ ﻣﺎ ﻭﺭﺩ ﰲ ﺍﻟﻠﱡﻐﺔ‬
‫‪3‬‬
‫ﻣﻦ ﺃﺳﺎﻟﻴﺐ ﳎﻤﻮﻋﺔ‪ ،‬ﻭﺗﺴﺘﻌﻤﻞ ﻟﻠﻤﻔﺮﺩ‪ ،‬ﻓﻬﻲ ﻣﻦ ﺑﺎﺏ ﺍ‪‬ﺎﺯ‪.‬‬
‫ﻭﻳﺒﺪﻭ ﺃﻥ ﺭﺃﻱ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻷﻭﱃ ﺍﻟﻘﺎﺋﻞ ﺑﻌﺪﻡ ﻣﻨﻄﻘﻴ‪‬ﺔ ﺍﻟﻌﺪﺩ ﺍﻟﻠﱡﻐﻮﻱ‪ ،‬ﻭﺃﻥﱠ ﻓﻜﺮﺓ ﺍﻟﺘ‪‬ﻘﺴﻴﻢ‬

‫‪ 1‬ﺍﻟﺒﺪﻳﻌﻲ‪ ،‬ﻳﻮﺳﻒ‪ ،‬ﺍﻟﺼﺒﺢ ﺍﳌﻨﱯ ﻋﻦ ﺣﻴﺜﻴﺔ ﺍﻟﹾﻤ‪‬ﺘ‪‬ﻨ‪‬ﺒِﻲﺀ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻣﺼﻄﻔﻰ ﺍﻟﺴﻘﺎ ﻭﳏﻤﺪ ﺍﻟﺸﺘﺎ ﻭﻋﺒﺪﻩ ﺯﻳﺎﺩﺓ )ﺍﻟﻘﺎﻫﺮﺓ‪:‬‬
‫ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﻁ‪1414 ،3‬ﻫ‪1994/‬ﻡ(‪ ،‬ﺹ‪.89‬‬
‫‪ 2‬ﺍﻟﺰﻭﺯﱐ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﳊﺴﲔ‪ ،‬ﺷﺮﺡ ﺍﳌﻌﻠﻘﺎﺕ ﺍﻟﺴﺒﻊ )ﺑﲑﻭﺕ‪ :‬ﻣﻜﺘﺒﺔ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﻁ‪1400 ،4‬ﻫ‪1980/‬ﻡ(‪ ،‬ﺹ‪.15‬‬
‫‪3‬‬
‫ﻳﺎﻗﻮﺕ‪ ،‬ﺃﲪﺪ‪ ،‬ﰲ ﻋﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﺘﻘﺎﺑﻠﻲ ﺩﺭﺍﺳﺔ ﺗﻄﺒﻴﻘﻴﺔ‪ ،‬ﺹ‪.125-123‬‬
 ‫ﺍﻟﺘﺠﺪﻳﺪ ـــ ﺍ‪‬ﻠﺪ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ ‪ .‬ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺜﻼﺛﻮﻥ‪1434 .‬ﻫ ‪2013 /‬ﻡ‬ ‫‪160‬‬

‫ﺇﱃ ﻣﻔﺮﺩ ﻭﻣﺜﲎ ﻭﲨﻊ ﻓﻜﺮﺓ ﺍﻋﺘﺒﺎﻃﻴ‪‬ﺔ ﻟﻐﻮﻳﺔ ﺇﱃ ﺃﻗﺼﻰ ﺣﺪ‪ ،‬ﻫﻮ ﺍﻟﺼﻮﺍﺏ؛ ﻷﻥ ﺍﻟﻠﱡﻐﺔ ﻣﻦ‬
‫ﺣﻴﺚ ﻫﻲ ﻧﻈﺎﻡ‪ ‬ﺍﻋﺘﺒﺎﻃﻲ ﻻ ﳛﺘﻤﻞ ﻣﻘﻮﻻﺕ ﺍﻟﻌﻘﻞ ﻭﻣﻨﻄﻘﻪ‪ ،‬ﻓﻠﻤﺎﺫﺍ ﺃﻧ‪‬ﺜﺖ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﻣﻌﻈﻢ‬
‫ﺃﻋﻀﺎﺀ ﺟﺴﻢ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺑﻴﻨﻤﺎ ﺫﻛﱠﺮﺕ‪ ‬ﻋﻀﻮ‪ ‬ﺍﻷﻧﻮﺛﺔ ﻋﻨﺪ ﺍﳌﺮﺃﺓ‪ ،‬ﺑﻞ ﺃﻃﻠﻘﺘﻪ ﻋﻠﻰ ﺍﻟﺮ‪‬ﺟﻞ‬
‫﴿‪¤‬‬ ‫ﺃﻳﻀﺎﹰ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪) ﴾ # " ! ﴿ :‬ﺍﻷﻧﺒﻴﺎﺀ‪ .(91 :‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫‪) ﴾ ¦ ¥‬ﺍﻷﺣﺰﺍﺏ‪.(35 :‬‬
‫ﻭﻗﺪ ﺣﺎﻭﻝ ﺍﻟﻠﱡﻐﻮﻳ‪‬ﻮﻥ ﻗﺪﳝ‪‬ﺎ ﺍﻟﺒﺤﺚ ﻋﻦ ﻣﻼﺫٍ ﻣﻨﻄﻘﻲ ﻟﻠﺠﻨﺲ‪ ،‬ﺃﻭ ﺍﻟﻨﻮﻉ ﻓﻘﺎﻟﻮﺍ‪ :‬ﺇﻥ‬
‫ﺍﻟﻌﺮﺏ ﺧﺼ‪‬ﺖ ﻛﻞﹼ ﻣﺎ ﻫﻮ ﻗﻮﻱ‪ ‬ﺑﺎﻟﺘﺬﻛﲑ‪ 1،‬ﻭﻫﻲ ﻣﻘﻮﻟﺔ ﻻ ﺗﺼﻤﺪ ﺃﻣﺎﻡ ﺍﻟﻨ‪‬ﻘﺪ ﻃﻮﻳﻼﹰ‪،‬‬
‫ﻷﻥﱠ ﻫﻨﺎﻟﻚ ﺃﻟﻔﺎﻇﺎﹰ ﻛﺜﲑﺓ ﻣﺆﻧﺜﺔ‪ ،‬ﻭﻫﻲ ﺗﺪﻝﱡ ﻋﻠﻰ ﺍﻟﻘﻮ‪‬ﺓ‪ ،‬ﻣﺜﻞ‪ :‬ﺍﻟﺼﺎﻋﻘﺔ‪ ،‬ﻭﺍﻟﻘﺎﺭﻋﺔ‪،‬‬
‫ﻭﺍﳊﺎﻗﱠﺔ‪ .‬ﻭﻫﺬﻩ ﺍﻻﻋﺘﺒﺎﻃﻴ‪‬ﺔ ﺗﺒﺪﻭ ﻭﺍﺿﺤﺔ ﲤﺎﻣﺎﹰ ﰲ ﻓﺼﻴﻠﺔ ﺍﻟﻌﺪﺩ‪ ،‬ﻻﺳﻴﻤﺎ ﰲ ﺍﻟﻌﻼﻗﺔ ﺑﲔ‬
‫ﺍﻟﻌﺪﺩ ﻭﺍﳌﻌﺪﻭﺩ ﺍﻟﱵ ﺃﺷﺮﻧﺎ ﺇﻟﻴﻬﺎ ﺳﺎﺑﻘﺎﹰ‪ ،‬ﻭﻧﻼﺣﻆ ﺃﻥﱠ ﺍﻟﻄﻼﺏ ﺍﻟﻨﺎﻃﻘﲔ ﺑﻐﲑ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ‬
‫ﻳ‪‬ﺨﻄﺌﻮﻥ ﻛﺜﲑ‪‬ﺍ ﰲ ﲤﻴﻴﺰ ﺍﻷﻋﺪﺍﺩ ﻓﻴﻨﺘﺠﻮﻥ ﺟ‪‬ﻤﻼﹰ ﻣﺜﻞ‪ :‬ﻋﻨﺪﻱ ﺃﹶﻟﻒ‪) ‬ﺃﻗﻼﻡ(‪ ،‬ﻭﰲ ﺍﻟﻔﹶﺼﻞِ‬
‫ﺃﺣﺪ‪ ‬ﻋﺸﺮ‪) ‬ﻃﻼﺏ(‪ .‬ﻓﺄﻏﻠﺐ ﺍﻟﻈﻦ‪ ‬ﺃﻥﱠ ﺍﻟﺬﻱ ﺩﻓﻌ‪‬ﻬﻢ ﺇﱃ ﺫﻟﻚ ﻫﻮ ﺍﳌﻨﻄﻖ ﻭﺍﺳﺘﺨﺪﺍﻡ‬
‫ﺍﻟﻌﻘﻞ‪ ،‬ﻓﻤﺎ ﺩﺍﻡ ﺍﻟﻌﺪﺩﺍﻥ ﺃﻟﻒ‪ ،‬ﻭﺃﺣﺪ ﻋﺸﺮ ﻳﺪﻻﹼﻥ ﻋﻠﻰ ﺍﻟﻜﹶﺜﹾﺮ‪‬ﺓ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻛﺬﻟﻚ‬
‫ﻣﻌﺪﻭﺩﳘﺎ‪ ،‬ﻭﻓﹶﺎﺗ‪‬ﻬﻢ ﺃﻥﱠ ﺍﻟﻠﱡﻐﺔ ﻻ ﺗﻌﺮﻑ ﻣﺜﻞ ﻫﺬﺍ ﺍﳌﻨﻄﻖ‪.‬‬
‫ﻭﻛﻴﻒ ﺗﻜﻮﻥ ﺍﳌﻨﺎﺩﺍﺓ ﺑﺎﳌﻨﻄﻘﻴ‪‬ﺔ ﺑﲔ ﺍﻟﻌﺪﺩ ﺍﻟﻠﱡﻐﻮﻱ‪ ‬ﻭﺍﳊﺴﺎﰊ‪ ،‬ﻭﰲ ﺍﻟﻠﱡﻐﺔ ﺃﲰﺎﺀٌ ﺩﺍﻟﱠﺔ ﻋﻠﻰ‬
‫ﺗﻌﺎﱃ‪Ã Â ﴿ :‬‬ ‫ﺍﳉﻤﻊ ﻭﻻ ﻭﺍﺣﺪ ﳍﺎ ﻣﻦ ﻟﻔﻈﻬﺎ ﻣﺜﻞ‪ :‬ﻗﹶﻮ‪‬ﻡ‪ ،‬ﻭﺭ‪‬ﻫ‪‬ﻂ‪ ،‬ﻭﺇﺑﻞ‪ ،‬ﻭﺭ‪‬ﻛﹾﺐ؟ ﻗﺎﻝ‬
‫‪) ﴾Å Ä‬ﺍﻟﺸﻌﺮﺍﺀ‪ ،(105 :‬ﻭﻳﻼﺣﻆ ﰲ ﻛﺜﲑٍ ﻣﻦ ﺍﻟﺘ‪‬ﺮﺍﻛﻴﺐ ﺍﻟﻠﻐﻮﻳﺔ ﻭﺻﻒ ﺍﳉﻤﻊ‬
‫ﺑﺎﳌﻔﺮﺩ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪) ﴾` _^ ] \[ Z Y﴿ :‬ﺍﻟﻔﺮﻗﺎﻥ‪.(38 :‬‬
‫‪2‬‬
‫ﻭﻗﺎﻝ ﻋﻤﺮﺍﻥ ﺑﻦ ﺣﻄﺎﻥ‪:‬‬

‫‪ 1‬ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪ ،‬ﺍﻟﺒﻠﻐﺔ ﰲ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﳌﺬﻛﺮ ﻭﺍﳌﺆﻧﺚ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺭﻣﻀﺎﻥ ﻋﺒﺪ ﺍﻟﺘﻮﺍﺏ )ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﳌﺼﺮﻳﺔ‪،‬‬
‫ﺩ‪.‬ﻁ‪1398 ،.‬ﻫ‪1970/‬ﻡ(‪ ،‬ﺹ‪.63‬‬
‫‪ 2‬ﺍﳌﱪﺩ‪ ،‬ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﳏﻤﺪ ﺑﻦ ﻳﺰﻳﺪ ﺍﳌﱪﺩ‪ ،‬ﺍﻟﻜﺎﻣﻞ ﰲ ﺍﻟﻠﻐﺔ ﻭﺍﻷﺩﺏ ﻭﺍﻟﻨﺤﻮ ﻭﺍﻟﺘﺼﺮﻳﻒ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﺃﺑﻮ ﺍﻟﻔﻀﻞ‬
‫ﻭﺍﻟﺴﻴﺪ ﺷﺤﺎﺗﺔ )ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺩﺍﺭ ‪‬ﻀﺔ ﻣﺼﺮ‪ ،‬ﺩ‪.‬ﻁ‪ ،‬ﺩ‪ .‬ﺕ(‪ ،‬ﺝ‪ ،3‬ﺹ‪ .170‬ﻭﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺑﻦ ﻋﻤﺮ‬
‫‪161‬‬ ‫ﺻﺎﱀ ﳏﺠﻮﺏ ﳏﻤ‪‬ﺪ ﺍﻟﺘﻨﻘﺎﺭﻱ ‪ -‬ﻣﻨﻬﺞ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﰲ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﻟﻌﺪﺩ‬

‫ﻓﺎﻋﺬِﺭ‪ ‬ﺃﺧﺎﻙ‪ ‬ﺍﺑﻦ‪ ‬ﺯِﻧ‪‬ﺒﺎﻉٍ ﻓﺈﻥﱠ ﻟﻪ ﰲ ﺍﻟﻨ‪‬ﺎﺋﺒﺎﺕِ ﺧ‪‬ﻄﹸﻮﺑ‪‬ﺎ ﺫﺍﺕ‪ ‬ﺃﻟﹾﻮ‪‬ﺍ ِﻥ‬
‫ﻭﳑﺎ ﻗﺮ‪‬ﺭﻩ ﺍﻟﻨﺤﺎﺓ ﺃﻥﱠ ﺍﳉﻤﻊ ﺍﻟﺴﺎﱂ ﻳﺪﻝﱡ ﻋﻠﻰ ﺍﻟﻘِﻠﱠﺔ‪ ،1‬ﻭﻛﺬﻟﻚ ﺻﻴﻎ ﲨﻊ ﺍﻟﻘِﻠﱠﺔ ﻣﻦ‬
‫ﺍﻟﺘ‪‬ﻜﺴﲑ‪ ،‬ﺃﻣ‪‬ﺎ ﺻﻴﻎ ﲨﻊ ﺍﻟﻜﹶﺜﹾﺮ‪‬ﺓ ﻓﺘﺪﻝﱡ ﻛﻤﺎ ﻫﻮ ﻭﺍﺿﺢ‪ ‬ﻣﻦ ﺍﲰﻬﺎ ﻋﻠﻰ ﺍﻟﻜﹶﺜﹾﺮ‪‬ﺓ‪ 2.‬ﻭﻟﻜﻦ ﻫﺬﻩ‬
‫ﺍﻟﻘﺎﻋﺪﺓ ﲣﺎﻟﻔﻬﺎ ﻧﺼﻮﺹ‪ ‬ﻛﺜﲑﺓﹲ ﳑﺎ ﻳﺪﻋﻢ ﺍﻟﻘﻮﻝ ﺑﻌﺪﻡ ﻣﻨﻄﻘﻴ‪‬ﺔ ﺍﻟﻌﺪﺩ ﺍﻟﻠﱡﻐﻮﻱ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪r ﴿ :‬‬

‫‪) ﴾ x w v u t s‬ﺍﻷﺣﺰﺍﺏ‪ .(35 :‬ﻓﻬﻞ‬

‫ﻣﻌﲎ ﺫﻟﻚ ﺃﻥ ﻋﺪﺩ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺍﳌﺴﻠﻤﺎﺕ ﻭﺍﳌﺆﻣﻨﲔ ﻭﺍﳌﺆﻣﻨﺎﺕ ﳏﺼﻮﺭ‪ ‬ﺑﲔ ﺍﻟﺜﻼﺛﺔ ﻭﺍﻟﻌﺸﺮﺓ؟‬
‫ﻗﻮﻝﹲ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻘﻮﻝﹶ ﺑﻪ ﻣ‪‬ﻦ‪ ‬ﻳﺪﺭﻙ ﻣﺮﻣﻰ ﺍﻵﻳﺔ‪ .‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪F E C B ﴿ :‬‬
‫‪) ﴾ O N M L K J I H G‬ﺍﻟﺒﻘﺮﺓ‪ .(184 :‬ﻭﻳﻼﺣﻆ ﰲ ﺍﻵﻳﺔ ﻭﺻﻒ ﲨﻊ‬
‫ﺍﻟﻘِﻠﱠﺔ "ﺃﻳﺎﻡ" ﲜﻤﻊ ﺍﻟﻜﹶﺜﹾﺮ‪‬ﺓ "ﺃﹸﺧ‪‬ﺮ"‪ .‬ﻭﺷﻮﺍﻫﺪ ﺫﻟﻚ ﺃﻛﺜﺮ ﻣﻦ ﺃﻥ ﲢﺼﻰ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﻛﻼﻡ‬
‫‪3‬‬
‫ﺍﻟﻌﺮﺏ‪ ،‬ﻭﳑﺎ ﻭﺭﺩ ﰲ ﺍﻷﺧﲑ‪ ،‬ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﻟِﻬ‪‬ﻤـــﻮﻡٍ ﻃﺎﺭِﻗـــﺎﺕٍ ﻭ‪‬ﺫِﻛﹶـــﺮ‪‬‬ ‫ـﻮ‪‬ﺩِ ﻟِــﻢ ﺧ‪‬ﻠﱠﻴ‪‬ﺘ‪‬ﻨِــﻲ‬
‫ـﺎ ﺃﺑــﺎ ﺍﻷﺳـ‬ ‫ﻳـ‬

‫ﻭﻭﺍﺿﺢ ﺃﻧﻪ ﻭﺻﻒ ﲨﻊ ﺍﻟﻜﹶﺜﹾﺮ‪‬ﺓ )ﻫ‪‬ﻤﻮﻡ( ﲜﻤﻊ ﺍﻟﻘِﻠﱠﺔ )ﻃﺎﺭﻗﺎﺕ(‪ .‬ﻭﻣﻬﻤﺎ ﺃﺟﻬ‪ ‬ﺪ‬
‫ﺃﻧﺼﺎﺭ‪ ‬ﺍﻟﺘ‪‬ﻄﺎﺑﻖ ﺑﲔ ﺍﻟﻌﺪﺩ ﺍﻟﻠﻐﻮﻱ‪ ‬ﻭﺍﳊﺴﺎﰊ ﺃﻧﻔﺴﻬﻢ ﰲ ﺗﻠﻤ‪‬ﺲ ﻣﱪ‪‬ﺭﺍﺕٍ ﺗﺪﻋ‪‬ﻢ ﻭﺟﻬﺔﹶ‬
‫‪4‬‬
‫ﻧﻈﺮﻫﻢ‪ ،‬ﻓﻠﻦ ﻳﺴﺘﻄﻴﻌﻮﺍ ﺇﺑﻄﺎﻝ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻠﲔ ﺑﻌﺪﻡ ﺍﳌﻨﻄﻘﻴ‪‬ﺔ ﰲ ﻓﺼﻴﻠﺔ ﺍﻟﻌﺪﺩ‪.‬‬
‫‪ 2‬ـ ﺍﳌﺜﲎ‬
‫ﺍﳌﺜﲎ ﺃﻭ ﺍﻟﺘ‪‬ﺜﻨﻴﺔ ﻇﺎﻫﺮﺓﹲ ﻟﻐﻮﻳﺔ ﺍﺧﺘﺼ‪‬ﺖ ‪‬ﺎ ﺍﻟﻠﱡﻐﺔ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﻣﻦ ﺑﲔ ﺳﺎﺋﺮ ﺍﻟﻠﻐﺎﺕ ﺍﻟﺴ‪‬ﺎﻣﻴﺔ‪،‬‬

‫ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﺧﺰﺍﻧﺔ ﺍﻷﺩﺏ ﻭﻟﺐ ﻟﺒﺎﺏ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻋﺒﺪﺍﻟﺴﻼﻡ ﻫﺎﺭﻭﻥ )ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﻜﺘﺒﺔ ﺍﳋﺎﳒﻲ‪ ،‬ﻁ‪،1‬‬
‫‪1404‬ﻫ‪1984/‬ﻡ(‪ ،‬ﺝ‪ ،5‬ﺹ‪.357‬‬
‫‪ 1‬ﺳﻴﺒﻮﻳﻪ‪ ،‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺝ‪ ،3‬ﺹ‪ .578‬ﻭﺍﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﺍﻟﻜﺎﻓﻴﺔ ﺍﻟﺸﺎﻓﻴﺔ‪ ،‬ﺝ‪ ،2‬ﺹ‪.252‬‬
‫‪ 2‬ﺍﺑﻦ ﻳﻌﻴﺶ‪ ،‬ﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺝ‪ ،5‬ﺹ‪.10‬‬
‫‪ 3‬ﺍﻟﺮﺿﻲ‪ ،‬ﺷﺮﺡ ﺷﺎﻓﻴﺔ ﺍﺑﻦ ﺍﳊﺎﺟﺐ‪ ،‬ﺝ‪ ،2‬ﺹ‪.297‬‬
‫‪ 4‬ﺃﻧﻴﺲ‪ ،‬ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻣﻦ ﺃﺳﺮﺍﺭ ﺍﻟﻠﻐﺔ‪ ،‬ﺹ‪.158‬‬
 ‫ﺍﻟﺘﺠﺪﻳﺪ ـــ ﺍ‪‬ﻠﺪ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ ‪ .‬ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺜﻼﺛﻮﻥ‪1434 .‬ﻫ ‪2013 /‬ﻡ‬ ‫‪162‬‬

‫ﻓﻘﺪ ﻧﻘﻞ ﺍﻟﺴ‪‬ﻴﻮﻃﻲ ﰲ ﻣﺰﻫﺮﻩ ﻋﻦ ﺍﻹﻣﺎﻡ ﺍﳉﻮﻳﲏ‪ ،‬ﻗﻮﻟﻪ‪" :‬ﺍﻟﻈﺎﻫﺮ ﺃﻥﱠ ﺍﻟﺘﺜﻨﻴﺔ ﻭ‪‬ﺿِﻊ ﻟﻔﻈﻬﺎ ﺑﻌﺪ‬
‫ﺍﳉﻤﻊ ﳌﺴﻴﺲ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﳍﺬﺍ ﱂ ﻳﻮﺟﺪ ﰲ ﺳﺎﺋﺮ ﺍﻟﻠﻐﺎﺕ ﺗﺜﻨﻴﺔ‪ ،‬ﻭﺍﳉﻤﻊ ﻣﻮﺟﻮﺩ ﰲ ﻛﻞﹼ‬
‫ﻟﻐﺔ"‪ ،1‬ﻓﻬﻲ ﺇﻥﹾ ﻭﺟِﺪﺕ ﰲ ﺑﻌﺾ ﺍﻟﻠﱡﻐﺎﺕ ﺍﻟﺴﺎﻣﻴﺔ ﻓﻨﺎﺩﺭﺓﹲ‪ ،‬ﳒﺪﻫﺎ ﰲ ﺃﻋﻀﺎﺀ ﺍﻟﺒﺪﻥ‪ ،‬ﺃﻭ ﺑﻌﺾ‬
‫ﺍﻷﺩﻭﺍﺕ ﺍﻟﱵ ﺗﺘﺄﻟﱠﻒ ﻣﻦ ﺷﻘﱠﲔ ﻛﺎﳌﻘﺺ‪ 2.‬ﻭﻟﻜﻨﻬﺎ ﰲ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﻛﺜﲑﺓ ﺍﻻﺳﺘﻌﻤﺎﻝ‪ ،‬ﻭﺫﻟﻚ‬
‫ﻟﺸﻴﻮﻋﻬﺎ ﻓﻴﻤ‪‬ﻦ ﻳﻌﻘﻞ‪ ،‬ﻭﻓﻴﻤﺎ ﻻ ﻳﻌﻘﻞ‪ ،‬ﻭﰲ ﺍﳌﺬﻛﱠﺮ ﻭﺍﳌﺆﻧ‪‬ﺚ‪ .‬ﻭﺗ‪‬ﻌﺪ‪ ‬ﺍﻟﺘ‪‬ﺜﻨﻴﺔ ﺍﳌﺮﺣﻠﺔ ﺍﻷﻭﱃ‬
‫ﻟﻠﺠﻤﻊ‪ ،‬ﻷﻧ‪‬ﻬﺎ ﺿﻢ‪ ‬ﺍﺳﻢٍ ﺇﱃ ﺍﺳﻢ ﻣﺜﻠﻪ‪ ،‬ﻭﺗﻔﺘﺮﻕ ﻋﻦ ﺍﳉﻤﻊ ﺑﺄﻧ‪‬ﻬﺎ ﺍﻗﺘﺼﺮﺕ ﻋﻠﻰ ﺍﺛﻨﲔ‪ ،‬ﻓﻬﻲ‬
‫ﺃﺧﺺ‪ ،‬ﻭﺍﳉﻤﻊ ﺃﻋﻢ‪.3‬‬
‫ﻭﻗﺪ ﺣﺪ‪ ‬ﺳﻴﺒﻮﻳﻪ ﺍﻟﺘﺜﻨﻴﺔ ﺑﻘﻮﻟﻪ‪" :‬ﺍﻋﻠﻢ‪ ‬ﺃﻧﻚ ﺇﺫﺍ ﺛﻨ‪‬ﻴﺖ ﺍﻟﻮﺍﺣﺪ‪ ‬ﳊﻘﺘﻪ ﺯﺍﺋﺪﺗﺎﻥ‪ ،‬ﺍﻷﻭﱃ ﻣﻨﻬﻤﺎ‬
‫ﺣﺮﻑ ﺍﳌﺪ‪ ‬ﻭﺍﻟﻠﱢﲔ‪ ،‬ﻭﻫﻮ ﺣﺮﻑ ﺍﻹﻋﺮﺍﺏ ﻏﲑ ﻣﺘﺤﺮﻙ‪ ،‬ﻭﻻ ﻣﻨﻮ‪‬ﻥ‪ ،‬ﻳﻜﻮﻥ ﰲ ﺍﻟﺮ‪‬ﻓﻊ ﺃﻟﻔﺎﹰ‪...‬‬
‫ﻭﻳﻜﻮﻥ ﰲ ﺍﳉﺮ‪ ‬ﻳﺎﺀً ﻣﻔﺘﻮﺣﺎﹰ ﻣﺎ ﻗﺒﻠﻬﺎ‪ ...‬ﻭﻳﻜﻮﻥ ﰲ ﺍﻟﻨﺼﺐ ﻛﺬﻟﻚ ‪ 4."...‬ﺃﻣ‪‬ﺎ ﺍﻟﺰﳐﺸﺮﻱ‬
‫ﻓﻌﺮ‪‬ﻓﻬﺎ ﺑﻘﻮﻟﻪ‪" :‬ﻭﻫﻮ ﻣﺎ ﳊﻘﺖ ﺁﺧﺮ‪‬ﻩ ﺯﻳﺎﺩﺗﺎﻥ‪ :‬ﺃﻟﻒ‪ ‬ﻭﻳﺎﺀ ﻣﻔﺘﻮﺡ ﻣﺎ ﻗﺒﻠﻬﺎ ﻭﻧﻮﻥ ﻣﻜﺴﻮﺭﺓ؛‬
‫ﻟﺘﻜﻮﻥ ﺍﻷﻭﱃ ﻋﻠﻤﺎﹰ ﻟﻀﻢ‪ ‬ﻭﺍﺣﺪٍ‪ ،‬ﺇﱃ ﻭﺍﺣﺪٍ ﻭﺍﻷﺧﺮﻯ ﻋﻮﺿ‪‬ﺎ ﳑﺎ ﻣ‪‬ﻨﻊ ﻣﻦ ﺍﳊﺮﻛﺔ ﻭﺍﻟﺘ‪‬ﻨﻮﻳﻦ‬
‫‪6‬‬
‫ﺍﻟﺜﺎﺑﺘ‪‬ﲔ ﰲ ﺍﻟﻮﺍﺣﺪ"‪ 5.‬ﻭﺃﺿﺎﻑ ﺍﻟﺴﻴﻮﻃﻲ ﳌﺎ ﺳﺒﻖ "‪ ...‬ﺑﺰﻳﺎﺩﺓٍ ﰲ ﺁﺧﺮﻩ ﺻﺎﱀٍ ﻟﻠﺘ‪‬ﺠﺮﻳﺪ ﻋﻨﻬﺎ"‪.‬‬
‫﴿¿ ‪Ã Â Á À‬‬ ‫ﻳﺘ‪‬ﻀﺢ ﳑﺎ ﺳﺒﻖ ﺃﻥﹼ ﺍﳌﺜﲎ ﻳﺮﻓﻊ ﺑﺎﻷﻟﻒ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫‪) ﴾ Æ Å Ä‬ﺍﳌﺎﺋﺪﺓ‪ .(23 :‬ﻭﻳﻨﺼﺐ ﻭﳚﺮ‪ ‬ﺑﺎﻟﻴﺎﺀ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪﴾ a ` _ ^ ﴿ :‬‬
‫)ﺍﻟﺒﻘﺮﺓ‪ .(282 :‬ﻭﻗﺎﻝ‪) ﴾ Ä Ã Â Á ﴿ :‬ﺍﻟﻜﻬﻒ‪ .(33 :‬ﺃﻣ‪‬ﺎ ﻟﺰﻭﻡ ﺍﻷﻟﻒ ﻟﻠﻤﺜﻨ‪‬ﻰ ﰲ‬

‫‪ 1‬ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﺍﳌﺰﻫﺮ‪ ،‬ﺝ‪ ،1‬ﺹ‪.46‬‬

‫‪ 2‬ﺑﺮﺟﺸﺘﺮﺍﺳﺮ‪ ،‬ﺍﻟﺘﻄﻮ‪‬ﺭ ﺍﻟﻠﻐﻮﻱ‪ ،‬ﺹ‪.112‬‬
‫‪ 3‬ﺍﺑﻦ ﻳﻌﻴﺶ‪ ،‬ﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺝ‪ ،5‬ﺹ‪.2‬‬
‫‪ 4‬ﺳﻴﺒﻮﻳﻪ‪ ،‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺝ‪ ،1‬ﺹ‪.17‬‬
‫‪ 5‬ﺍﺑﻦ ﻳﻌﻴﺶ‪ ،‬ﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺝ‪ ،4‬ﺹ‪.137‬‬
‫‪ 6‬ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﳘﻊ ﺍﳍﻮﺍﻣﻊ ﰲ ﺷﺮﺡ ﺍﳉﻮﺍﻣﻊ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺃﲪﺪ ﴰﺲ ﺍﻟﺪﻳﻦ )ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ‬
‫ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻁ‪1418 ،1‬ﻫ‪1998/‬ﻡ(‪ ،‬ﺝ‪ ،1‬ﺹ‪.134‬‬
‫‪163‬‬ ‫ﺻﺎﱀ ﳏﺠﻮﺏ ﳏﻤ‪‬ﺪ ﺍﻟﺘﻨﻘﺎﺭﻱ ‪ -‬ﻣﻨﻬﺞ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﰲ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﻟﻌﺪﺩ‬

‫ﺍﻷﺣﻮﺍﻝ ﺍﻟﺜﻼﺛﺔ ﻓﻠﻐﺔ ﻧ‪‬ﺴِﺒﺖ ﻟﻜﻨﺎﻧﺔ‪ ،‬ﻭﺑﲏ ﺍﳊﺎﺭﺙ ﺑﻦ ﻛﻌﺐ‪ ،‬ﻭﻗﺒﺎﺋﻞ ﺃﹸﺧﺮ‪ 1 ،‬ﻭﻋﻠﻴﻬﺎ ﺧ‪‬ﺮ‪‬ﺟﺖ‬
‫ﺍﻵﻳﺔ‪ ،‬ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺣﻔﺺ ﻋﻦ ﻋﺎﺻﻢ‪) ﴾... Â Á À ¿﴿ :‬ﻃﻪ‪.(63 :‬‬
‫ﻭ‪‬ﻭﺭﻭﺩ ﻫﺬﻩ ﺍﻟﻠﱡﻐﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻻ ﻳﻌﲏ ﺃﻥﱠ ﺍﻟﺘ‪‬ﺜﻨﻴﺔ ﻇﺎﻫﺮﺓﹲ ﻟﻐﻮﻳ‪‬ﺔ ﺣﺪﻳﺜﺔ ﻧﺴﺒﻴ‪‬ﺎ‪ ،‬ﱂ ﺗﻜﻦ‬
‫ﻣﺴﺘﻘﺮ‪‬ﺓ ﺣﱴ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻛﻤﺎ ﺫﻛﺮ ﺑﻌﺾ ﺍﻟﺒﺎﺣﺜﲔ‪ 2.‬ﻏﺎﻳﺔ ﻣﺎ ﰲ ﺍﻷﻣﺮ ﻫﻲ ﻟﻐﺔ ﻣﻦ‬
‫ﺍﻟﻠﱡﻐﺎﺕ ﺍﻟﱵ ﻧﻄﻖ ‪‬ﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﺍﻟﺬﻱ ﻧﺰﻝ ﻋﻠﻰ ﺳﺒﻌﺔ ﺃﺣﺮ‪‬ﻑٍ ـ ﻭﻋﻠﻰ ﺃﺭﺟﺢ ﺍﻷﻗﻮﺍﻝ ـ‬
‫‪3‬‬
‫ﻗﻴﻞ ﺇﻥﱠ ﺍﳌﻘﺼﻮﺩ ‪‬ﺎ ﳍﺠﺎﺕ ﺍﻟﻌﺮﺏ‪ .‬ﻭﻋﻠﻰ ﻟﻐﺔ ﻟﺰﻭﻡ ﺍﻷﻟﻒ ﻗﺎﻝ ﻫﻮﺑﺮ ﺍﳊﺎﺭﺛﻲ‪:‬‬
‫ﺩﻋﺘ‪‬ﻪ ﺇﱃ ﻫﺎﺑِﻲ ﺍﻟﺘ‪‬ﺮﺍﺏ ﻋﻘِﻴﻢِ‬ ‫ﺗﺰﻭ‪‬ﺩ‪ ‬ﻣﻨ‪‬ﺎ ﻣﺎ ﺑﲔ‪ ‬ﺃﺫﻧ‪‬ﺎﻩ‪ ‬ﻃﻌﻨﺔﹰ‬
‫ﻭﺍﻟﻘﻴﺎﺱ )ﺃﺫﻧﻴﻪ(؛ ﻷﻧ‪‬ﻪ ﻣﻀﺎﻑ‪.‬‬
‫ﻭﻟﹸﻐﺔ ﻟﺰﻭﻡ ﺍﻷﻟﻒ ﻟﻠﻤﺜﻨ‪‬ﻰ ﻻ ﺗ‪‬ﻌﺪ‪ ‬ﳊﻨ‪‬ﺎ ﻛﻤﺎ ﺯﻋﻢ ﺑﻌﺾ ﺍﻟﻨ‪‬ﺤﺎﺓ‪ ،‬ﻷﻥﱠ ﲬﺴﺔﹰ ﻣﻦ ﺍﻟﻘﺮ‪‬ﺍﺀ‬
‫ﺍﻟﺴ‪‬ﺒﻌﺔ ﻗﺮﺃﻭﺍ ‪‬ﺎ‪ ،‬ﻭﻫﻢ‪ :‬ﻧﺎﻓﻊ‪ ،‬ﻭﺍﺑﻦ ﻋﺎﻣﺮ‪ ،‬ﻭﲪﺰﺓ‪ ،‬ﻭﻋﺎﺻﻢ‪ ،‬ﻭﺍﻟﻜﺴﺎﺋﻲ‪ .‬ﺃﻣ‪‬ﺎ ﺍﻟﻘﻮﻝ‬
‫ﺍﳌﻨﺴﻮﺏ ﺇﱃ ﻋﺜﻤﺎﻥ ‪" :‬ﺇﻥﱠ ﰲ ﺍﳌﺼﺤﻒ ﳊﻨﺎﹰ‪ ،‬ﻭﺳﺘﻘﻴﻤﻪ ﺍﻟﻌﺮﺏ‪ ‬ﺑﺄﻟﺴﻨ‪‬ﺘﻬﺎ"‪ ،‬ﻓﻘﺪ ﺭﺃﻯ‬
‫ﺃﺣﺪ ﺍﻟﺒﺎﺣﺜﲔ ﺑﺄﻧ‪‬ﻪ ﺧﱪ‪ ‬ﺑﺎﻃﻞ ﻣﻦ ﻭﺟﻮﻩٍ ﻣﻨﻬﺎ‪:‬‬
‫ﺃ ـ ﺇﻥﱠ ﺍﻟﻌﺮﺏ ﺗﻜﺮﻩ ﺍﻟﻠﱠﺤﻦ‪ ،‬ﻓﻜﻴﻒ ﻳﻘﺮ‪‬ﻭﻧﻪ ﰲ ﻛﺘﺎﺏ ﺍﷲ؟‬
‫ﺏ ـ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﻌﺮﺏ ﺳﺘﻘﻴﻤﻪ ﺑﺄﻟﺴﻨﺘﻬﺎ ﻏﲑ ﻣﺴﺘﻘﻴﻢ؛ ﻷﻥﱠ ﺍﳌﺼﺤﻒ ﻳﻘﻒ ﻋﻠﻴﻪ‬
‫‪4‬‬
‫ﺍﻟﻌﺮﰊ ﻭﺍﻟﻌﺠﻤﻲ‪.‬‬
‫ﺃﺿﻒ‪ ‬ﺇﱃ ﻣﺎ ﺳﺒﻖ ﺃﻥﱠ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﲰ‪‬ﻰ ﺍﻟﻠﺤﻦ ﺿﻼﻻﹰ ﺃﻱ ﺍﳓﺮﺍﻓﺎﹰ ﻋﻦ ﺍﻷﺻﻞ‪ ،‬ﻓﻘﺪ‬

‫‪ 1‬ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﳘﻊ ﺍﳍﻮﺍﻣﻊ‪ ،‬ﺝ‪ ،1‬ﺹ‪.134‬‬

‫‪ 2‬ﺭﻓﻴﻖ‪ ،‬ﺑﺎﻛﻴﺰﺓ‪ ،‬ﺍﳉﻤﻮﻉ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻊ ﺑﻌﺾ ﺍﳌﻘﺎﺭﻧﺎﺕ ﺍﻟﺴﺎﻣﻴﺔ‪ ،‬ﺹ‪.39‬‬
‫‪ 3‬ﺍﺑﻦ ﻳﻌﻴﺶ‪ ،‬ﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺝ‪ ،3‬ﺹ‪.128‬‬
‫‪ 4‬ﻣﻜﺮﻡ‪ ،‬ﻋﺒﺪ ﺍﻟﻌﺎﻝ‪ ،‬ﻇﻮﺍﻫﺮ ﻟﻐﻮﻳﺔ ﻣﻦ ﺍﳌﺴﲑﺓ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻗﺒﻞ ﺍﻹﺳﻼﻡ )ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪،‬‬
‫ﺩ‪.‬ﻁ‪ ،.‬ﺩ‪ .‬ﺕ(‪ ،‬ﺹ‪ 96‬ﻭ‪.97‬‬
 ‫ﺍﻟﺘﺠﺪﻳﺪ ـــ ﺍ‪‬ﻠﺪ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ ‪ .‬ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺜﻼﺛﻮﻥ‪1434 .‬ﻫ ‪2013 /‬ﻡ‬ ‫‪164‬‬

‫ﻗﺎﻝ ﻟﺮﺟﻞٍ ﳊﹶﻦ‪» :‬ﺃﹶﺭ‪‬ﺷِﺪ‪‬ﻭﺍ ﺃﹶﺧ‪‬ﺎﻛﹸﻢ ﻓﺈﻧ‪‬ﻪ ﻗﹶﺪ‪ ‬ﺿ‪‬ﻞﱠ«‪ 1.‬ﻭﺍﻷﺻﻞ ﰲ ﺍﳌﺜﲎ ﺍﻟﻌﻄﻒ ﺑﺎﻟﻮﺍﻭ‪،‬‬
‫ﻓﻜﺎﻥ ﺍﻷﺻﻞ ﺃﻥ ﻳ‪‬ﻘﺎﻝ‪ :‬ﺟﺎﺀﱐ ﳏﻤ‪‬ﺪ ﻭﳏﻤﺪ‪ ،‬ﻭﻟﻜﻦ ﺭﺃﻭﺍ ﻓﻴﻪ ﻃﻮﻻﹰ‪ ،‬ﻓﺠﻌﻠﻮﺍ ﺻﻴﻐﺔ ﺍﳌﺜﲎ‬
‫ﻋﻮﺿﺎﹰ ﻋﻦ ﺿﻢ‪ ‬ﺍﻻﺳﻢ ﺇﱃ ﺍﻻﺳﻢ‪ ،‬ﻓﺤﺼﻞ ﺍﳌﻌﲎ ﻣﻊ ﺍﺧﺘﺼﺎﺭ ﺍﻟﻠﻔﻆ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﺗﻜﺮﻩ‬
‫ﺍﻟﺘ‪‬ﻜﺮﺍﺭ‪ ،‬ﻗﻴﻞ ﻟﻌﻤﺮ ‪ ‬ﺑﻌﺪ ﻭﻓﺎﺓ ﺃﰊ ﺑﻜﺮ ‪ ‬ﻳﺎ ﺧﻠﻴﻔﺔﹶ ﺧﻠﻴﻔﺔِ ﺭﺳﻮﻝ ﺍﷲ؛ ﻓﻘﺎﻝ‪" :‬ﻫﺬﺍ‬
‫‪2‬‬
‫ﺃﻣﺮ‪ ‬ﻳﻄﻮﻝ‪ ،‬ﺃﻧﺘﻢ ﺍﳌﺆﻣﻨﻮﻥ‪ ،‬ﻭﳓﻦ ﺃﻣﺮﺍﺅﻛﹸﻢ"‪ ،‬ﻓﺨ‪‬ﻮﻃِﺐ ﺑﺄﻣﲑ ﺍﳌﺆﻣﻨﲔ‪.‬‬
‫ﻭﻗﺪ ﻳﻔﻜﱡﻮﻥ ﺍﻟﺘﺜﻨﻴﺔ ﰲ ﺣﺎﻝ ﺍﻻﺿﻄﺮﺍﺭ‪ ،‬ﻭﻳﻌ‪‬ﺪِﻟﻮﻥ ﻋﻨﻬﺎ ﺇﱃ ﺍﻟﺘﻜﺮﺍﺭ‪ .‬ﻗﺎﻝ ﻣﻨﻈﻮﺭ‬
‫‪3‬‬
‫ﺑﻦ ﻣﺮﺛﺪ ﺍﻷﺳﺪﻱ‪:‬‬
‫ﻓﺄﺭﺓﹶ ﻣـﺴﻚٍ ﺫﹸﺑِﺤـﺖ ﰲ ﺳ‪‬ـﻚ‬ ‫ﻛــﺄﻥﱠ ﺑــﲔ ﻓﻜﱢﻬــﺎ ﻭﺍﻟﻔــﻚ‪‬‬
‫ﻭﺍﻟﻘﻴﺎﺱ ﺑﲔ ﻓﻜﱠﻴﻬﺎ‪.‬‬
‫ﻭﻣﺎ ﻻ ﻳﻘﺒﻞ ﺍﻟﺘﺠﺮﻳﺪ ﻣﻦ ﻛﻠﻤﺎﺕ ﻻ ﻳﺪﺧﻞ ﰲ ﺣﺪ‪ ‬ﺍﳌﺜﲎ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﻣﻠﺤ‪‬ﻖ ﺑﻪ ﰲ‬
‫﴿‪X W V U T S R Q‬‬ ‫ﺇﻋﺮﺍﺑﻪ‪ ،‬ﻣﺜﻞ‪ :‬ﺍﺛﻨﺎﻥ ﻭﺍﺛﻨﺘﺎﻥ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪K J ﴿ :‬‬ ‫‪) ﴾ _ ^ ] \ [ Z Y‬ﺍﳌﺎﺋﺪﺓ‪،(106 :‬‬
‫﴿! " ‪' & % $‬‬ ‫‪) ﴾ N M L‬ﺍﳌﺎﺋﺪﺓ‪ ،(12 :‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫( ) ﴾ )ﺍﻷﻧﻌﺎﻡ‪ ،(143 :‬ﻭﻛﺬﺍ ﻣﺎ ﻻ ﺯﻳﺎﺩﺓ ﻓﻴﻪ ﻭﻟﻜﻨﻪ ﺟﺎﺀ ﻋﻠﻰ ﺻﻮﺭﺓ ﺍﳌﺜﲎ‪،‬‬
‫ﻣﺜﻞ‪) :‬ﻛِﻼﹶ‪ ،‬ﻭﻛِﻠﺘﺎ( ﺑﺸﺮﻁ ﺃﻥ ﻳ‪‬ﻀﺎﻓﺎ ﺇﱃ ﻣ‪‬ﻀﻤ‪‬ﺮ‪ ،‬ﻓﺈﺫﺍ ﲢﻘﱠﻖ ﻓﻴﻬﻤﺎ ﻫﺬﺍ ﺍﻟﺸ‪‬ﺮﻁ ﺃﻋﺮِﺑﺎ‬
‫﴿‪r q p n m l k j i h g‬‬ ‫ﺇﻋﺮﺍﺏ‪ ‬ﺍﳌﺜﲎ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫‪) ﴾ v u t s‬ﺍﻹﺳﺮﺍﺀ‪.(23 :‬‬

‫‪ 1‬ﺍﳊﺎﻛﻢ‪ ،‬ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‪ ،‬ﺍﳌﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼ‪‬ﺤﻴﺤﲔ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻣﺼﻄﻔﻰ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ )ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻁ‪1410 ،1‬ﻫ‪1990/‬ﻡ(‪ ،‬ﺝ‪ ،2‬ﺹ‪ ،477‬ﺣﺪﻳﺚ ﺭﻗﻢ ‪3643‬؛ ﺍﺑﻦ ﺟﲏ‪ ،‬ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﻋﺜﻤﺎﻥ ﺑﻦ ﺟﲏ )ﺕ‪392‬ﻫ(‪،‬‬
‫ﺍﳋﺼﺎﺋﺺ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﳏﻤﺪ ﻋﻠﻲ ﺍﻟﻨﺠﺎﺭ )ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﺩ‪.‬ﻁ‪1372 ،.‬ﻫ‪1952/‬ﻡ(‪ ،‬ﺝ‪ ،3‬ﺹ‪.246‬‬
‫‪ 2‬ﺍﳉﺮﺟﺎﱐ‪ ،‬ﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ ﺍﳉﺮﺟﺎﱐ‪ ،‬ﺍﳌﻘﺘﺼﺪ ﰲ ﺷﺮﺡ ﺍﻹﻳﻀﺎﺡ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻛﺎﻇﻢ ﲝﺮ ﺍﳌﺮﺟﺎﻥ‪ ،‬ﻭﺯﺍﺭﺓ ﺍﻟﺜﻘﺎﻓﺔ‪ ،‬ﺑﻐﺪﺍﺩ‪،‬‬
‫ﺩ‪.‬ﻁ‪1402 ،.‬ﻫ‪1982/‬ﻡ‪ ،‬ﺝ‪ ،1‬ﺹ‪ 183‬ﻭ‪.184‬‬
‫‪ 3‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.‬‬
‫‪165‬‬ ‫ﺻﺎﱀ ﳏﺠﻮﺏ ﳏﻤ‪‬ﺪ ﺍﻟﺘﻨﻘﺎﺭﻱ ‪ -‬ﻣﻨﻬﺞ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﰲ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﻟﻌﺪﺩ‬

‫ﻭﻗﺎﻝ ﺍﻟﻔﺮﺯﺩﻕ‪:‬‬
‫ﻗﺪ ﺃﻗﻠﹶﻌ‪‬ﺎ ﻭﻛـﻼ ﺃﻧ‪‬ﻔﹶﻴ‪‬ﻬِﻤـﺎ ﺭﺍﰊ‬ ‫ﻛﻼﳘﺎ ﺣﲔ‪ ‬ﺟﺪ‪ ‬ﺍﳉﺮﻱ‪ ‬ﺑﻴﻨ‪‬ﻬﻤـﺎ‬
‫ﻓـ)ﻛﻼﳘﺎ( ﻣﺒﺘﺪﺃ ﻣﺮﻓﻮﻉ‪ ‬ﺑﺎﻷﻟﻒ‪ .‬ﻭﻫﺬﺍ ﺭﺃﻱ ﺍﻟﺒﺼﺮﻳﲔ‪ ،‬ﻭﻳﺮﻯ ﺍﻟﻜﻮﻓﻴﻮﻥ ﺇﻋﺮﺍﺑ‪‬ﻬﺎ‬
‫‪1‬‬
‫ﺇﻋﺮﺍﺏ‪ ‬ﺍﳌﺜﲎ ﻣﻊ ﻇﺎﻫﺮ ﻭﻣﻀﻤﺮ‪.‬‬

‫ﺸﺭﻭﻁ ﺍﻟﺘﱠﺜﻨﻴﺔ‬
‫‪2‬‬

‫ﺃ ـ ﺃﻥ ﻳﻜﻮﻥ ﻣﻔﺮﺩﺍﹰ ﻓﻼ ﻳ‪‬ﺜﲎ ﺍﳌﺜﲎ‪ ،‬ﻭﻻ ﺍﳉﻤﻊ ﺍﻟﺴﺎﱂ‪ ،‬ﺃﻣ‪‬ﺎ ﲨﻊ ﺍﻟﺘ‪‬ﻜﺴﲑ ﻓﻼ ﻳﺜﻨ‪‬ـﻰ‬
‫‪3‬‬
‫ﺇﻻ ﰲ ﺿﺮﻭﺭﺓ‪ ،‬ﺃﻭ ﻧﺎﺩﺭِ ﻛﻼﻡٍ ﻣﻨﻌ‪‬ﺎ ﻟﻠﺘ‪‬ﻨﺎﻗﺾ ﰲ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻗﺎﻝ ﻋﻤﺮﻭ ﺑﻦ ﻋﺪﺍﺀ ﺍﻟﻜﻠﱯ‪:‬‬
‫ﻋﻨﺪ ﺍﻟﺘ‪‬ﻔﺮ‪‬ﻕِ ﰲ ﺍﳍﹶﻴﺠﺎ‪ ،‬ﺟ‪‬ﻤ‪‬ﺎﻟﹶﻴ‪‬ﻦِ‬ ‫ﻷﺻﺒﺢ‪ ‬ﺍﻟﻘﻮﻡ‪ ‬ﺃﻭﺑﺎﺩﺍﹰ ﻭﱂ ﳚﺪ‪‬ﻭﺍ‬
‫﴿‪< ; ...‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﺎﻟﻚ ﺑﺘﺜﻨﻴﺔ ﺍﺳﻢ ﺍﳉﻤﻊ‪ ،‬ﻭﻫﻮ ﻗﻮﻝﹲ ﺻﺤﻴﺢ‪ ‬ﺑﺪﻟﻴﻞ ﺍﻵﻳﺔ‪:‬‬
‫= ﴾ )ﺍﻷﻧﻔﺎﻝ‪.(41 :‬‬
‫ﺏ ـ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﺮ‪‬ﺑﺎﹰ‪ ،‬ﻓﻼ ﻳﺜﲎ ﺍﳌﺒﲏ‪ ،‬ﺃﻣ‪‬ﺎ ﺫﺍﻥ‪ ،‬ﻭﺗﺎﻥ‪ ،‬ﻭﺍﻟﻠﺬﺍﻥ ﻭﺍﻟﻠﱠﺘﺎﻥِ‪ ،‬ﻓﺼِﻴﻎﹲ‬
‫ﻭ‪‬ﺿِﻌﺖ ﻟﻠﻤﺜﲎ‪ ،‬ﻭﻟﻴﺴﺖ ﻣﻦ ﺍﳌﺜﲎ ﺍﳊﻘﻴﻘﻲ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻫﻲ ﻣﻠﺤﻘﺔ ﺑﻪ‪.‬‬
‫ﺝ ـ ﺃﻥ ﻳﻜﻮﻥ ﻏﲑ‪ ‬ﻣﺮﻛﱠﺐٍ ﻓﻼ ﻳﺜﻨ‪‬ﻰ ﺍﳌﺮﻛﱠﺐ ﺍﻹﺳﻨﺎﺩﻱ‪ ‬ﻣﺜﻞ‪ :‬ﻓﺘ‪‬ﺢ‪ ‬ﺍﷲ‪ ،‬ﻓﺈﻥﹾ ﺃﺭﺩﻧﺎ‬
‫ﺑﻪ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺍﻟﺘ‪‬ﺜﻨﻴﺔ ﻛﺎﻥ ﺫﺍﻙ ﻋﻦ ﻃﺮﻳﻖ )ﺫﻭ( ﻧﻘﻮﻝ‪ :‬ﺟﺎﺀ ﺫﹶﻭﺍﹶ ﻓﺘ‪‬ﺢ ﺍﷲُ‪ .‬ﻭﻛﺬﻟﻚ‬
‫ﺍﳌﺮﻛﱠﺐ ﺍﳌﺰﺟﻲ‪ .‬ﺃﻣ‪‬ﺎ ﺍﳌﺮﻛﱠﺐ ﺍﻹﺿﺎﰲﱡ ﻓﻴﺜﻨ‪‬ﻰ ﺻﺪﺭﻩ‪ ،‬ﺟﺎﺀ ﻋﺒﺪ‪‬ﺍ ﺍﷲ‪.‬‬
‫ﺩ ـ ﺃﻥ ﻳﻜﻮﻥ ﻛﻞﱞ ﻣﻦ ﺍﳌﻔﺮﺩ‪‬ﻳﻦ ﺍﳌﺮﺍﺩ ﺗﺜﻨِﻴﺘ‪‬ﻬﻤﺎ ﻣﻮﺍﻓﻘﹰﺎ ﻟﻶﺧﺮ ﰲ ﺍﳊﺮﻭﻑ ﻭﺍﳊﺮﻛﺎﺕ‪،‬‬

‫‪ 1‬ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﳘﻊ ﺍﳍﻮﺍﻣﻊ‪ ،‬ﺝ‪ ،1‬ﺹ‪.139-136‬‬

‫‪ 2‬ﺍﺑﻦ ﺍﻟﺸﺠﺮﻱ‪ ،‬ﻫﺒﺔ ﺍﷲ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﲪﺰﺓ ﺍﳊﺴﻦ ﺍﻟﻌﻠﻮﻱ ﺍﳌﺸﻬﻮﺭ ﺑﺎﺑﻦ ﺍﻟﺸﺠﺮﻱ‪ ،‬ﺃﻣﺎﱄ ﺍﺑﻦ ﺍﻟﺸﺠﺮﻱ‪،‬‬
‫ﲢﻘﻴﻖ‪ :‬ﳏﻤﻮﺩ ﺍﻟﻄﱠﻨﺎﺟﻲ )ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺍﳋﺎﳒﻲ‪ ،‬ﺩ‪ .‬ﻁ‪1413 .‬ﻫ‪1992/‬ﻡ‪ ،‬ﺝ‪ ،1‬ﺹ‪ .22-13‬ﻭﺍﺑﻦ ﻳﻌﻴﺶ‪ ،‬ﺷﺮﺡ‬
‫ﺍﳌﻔﺼﻞ‪ ،‬ﺝ‪ ،4‬ﺹ‪ .145-143‬ﻭﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﳘﻊ ﺍﳍﻮﺍﻣﻊ‪ ،‬ﺝ‪ ،1‬ﺹ‪ 140‬ﻭ‪ .141‬ﺍﳋﻀﺮﻱ‪ ،‬ﳏﻤﺪ ﺍﻟﺪﻣﻴﺎﻃﻲ ﺍﻟﺸﺎﻓﻌﻲ‬
‫)ﺕ‪1287‬ﻫ(‪ ،‬ﺣﺎﺷﻴﺔ ﺍﳋﻀﺮﻱ ﻋﻠﻰ ﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ ﻋﻠﻰ ﺃﻟﻔﻴﺔ ﺍﺑﻦ ﻣﺎﻟﻚ )ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﻄﺒﻌﺔ ﺍﳊﻠﱯ‪ ،‬ﺩ‪.‬ﻁ‪،.‬‬
‫‪1359‬ﻫ‪1940/‬ﻡ(‪ ،‬ﺝ‪ ،1‬ﺹ‪.40‬‬
‫‪ 3‬ﺍﺑﻦ ﻳﻌﻴﺶ‪ ،‬ﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺝ‪ ،4‬ﺹ‪.153‬‬
 ‫ﺍﻟﺘﺠﺪﻳﺪ ـــ ﺍ‪‬ﻠﺪ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ ‪ .‬ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺜﻼﺛﻮﻥ‪1434 .‬ﻫ ‪2013 /‬ﻡ‬ ‫‪166‬‬

‫ﻓﻼ ﻳ‪‬ﺜﻨ‪‬ﻰ ﺍﳌﺨﺘﻠﻔﺎﻥ ﺇﻻ ﻋﻦ‪ ‬ﻃﺮﻳﻖ ﺍﻟﺘ‪‬ﻐﻠﻴﺐ‪ ،‬ﳓﻮ‪ :‬ﺍﻟﻌ‪‬ﻤﺮﺍﻥِ ﻟﻠﺨﻠﻴﻔﺘﲔ ﺃﰊ ﺑﻜﺮ ﻭﻋﻤﺮ‪.‬‬
‫ﻫ ـ ﺃﻥ ﻳﻜﻮﻥ ﻛﻞﱞ ﻣﻦ ﺍﳌﻔﺮ‪‬ﺩ‪‬ﻳﻦ ﻣﻮﺍﻓﻘﺎﹰ ﻟﻶﺧﺮ ﰲ ﺍﳌﻌﲎ ﻓﻼ ﻳ‪‬ﺜﲎ ﻟﻔﻈﺎﻥ ﻣﺸﺘﺮﻛﺎﻥ‬
‫ﰲ ﺍﻟﻠﱠﻔﻆ ﳐﺘﻠﻔﺎﻥ ﰲ ﺍﳌﻌﲎ‪ ،‬ﻣﺜﻞ‪ :‬ﻋﲔ‪ ،‬ﻟﻠﺒﺎﺻﺮﺓ‪ ،‬ﻭﺍﳉﺎﺳﻮﺱ‪.‬‬
‫ﻭ ـ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺛﺎﻥٍ ﰲ ﺍﻟﻮﺟﻮﺩ ﻓﻼ ﻳﺜﲎ ﻣﺎ ﻻ ﺛﺎﱐ ﻟﻪ ﻣﺜﻞ‪ :‬ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ‪،‬‬
‫‪1‬‬
‫ﻭﻗﻮﳍﻢ‪ :‬ﺍﻟﻘﻤﺮﺍﻥ‪ ،‬ﻣﻦ ﺑﺎﺏ ﺍﻟﺘ‪‬ﻐﻠﻴﺐ‪ .‬ﻗﺎﻝ ﺍﻟﻔﺮﺯﺩﻕ‪:‬‬
‫ﻟﻨﺎﹶ ﻗﹶﻤ‪‬ﺮﺍﻫﺎ ﻭﺍﻟﻨ‪‬ﺠﻮﻡ‪ ‬ﺍﻟﻄﱡﻮﺍﻟِـﻊ‪‬‬ ‫ﺃﺧ‪‬ﺬﻧﺎ ﺑﺄﹶﻓﺎﻕِ ﺍﻟـﺴ‪‬ﻤﺎﺀِ ﻋﻠـﻴﻜﹸﻢ‬
‫ﺃﺭﺍﺩ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ‪ ،‬ﻓﻐﻠﱠﺐ ﺍﻟﻘﻤﺮ‪.‬‬
‫ﻭﻣﺎ ﻭﺭﺩ ﻣﻦ ﻛﻠﻤﺎﺕٍ ﱂ ﺗﺘﻮﺍﻓﺮ ﻓﻴﻬﺎ ﺍﻟﺸﺮﻭﻁ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻓﻬﻮ ﻟﻴﺲ ﻣﺜﲎ ﺣﻘﻴﻘﻴ‪‬ﺎ‪.‬‬
‫﴿!‬ ‫ﻣﺜﻞ‪ :‬ﺯﻭﺝ‪ ،‬ﻭﺷ‪‬ﻔﹾﻊ‪ ،‬ﻓﻬﻲ ﺩﺍﻟﹼﺔ ﻋﻠﻰ ﺍﳌﺜﲎ ﺩﻻﻟﺔﹰ ﻣﻌﻨﻮﻳ‪‬ﺔ ﻻ ﳓﻮﻳ‪‬ﺔ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫﴿&‬ ‫" ‪) ﴾ , + * ) ( ' & % $ #‬ﺍﻟﻨﺴﺎﺀ‪ ،(1 :‬ﻭﻗﺎﻝ‪:‬‬
‫'ِ﴾ )ﺍﻟﻔﺠﺮ‪ .(3 :‬ﻭﻣﻦ ﺫﻟﻚ ﻣﺎ ﺃﻭﺭﺩﻩ ﺍﶈﱯ ﻣﻦ ﺃﻟﻔﺎﻅٍ ﻣﺜﻨﺎﺓٍ ﻻ ﻣﻔﺮﺩ ﳍﺎ ﻣﻦ‬
‫ﻟﻔﻈﻬﺎ‪ ،‬ﻭﻟﻜﻦ ﳍﺎ ﻣﻔﺮﺩ ﻣﻦ ﻣﻌﻨﺎﻫﺎ‪ ،‬ﻣﺜﻞ‪ :‬ﺍﻟﺒ‪‬ﺼ‪‬ﺮﺗﺎﻥ )ﺍﻟﺒﺼﺮﺓ ﻭﺍﻟﻜﻮﻓﺔ(‪ ،‬ﻭﺍﻷﺳ‪‬ﻮ‪‬ﺩﺍﻥ‬
‫)ﺍﻟﺘﻤﺮ ﻭﺍﳌﺎﺀ(‪ ،‬ﰲ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ‪" :‬ﻟﻘﺪ ﺭﺃﻳﺘﻨﺎ ﻭﻣﺎ ﻟﻨﺎ ﻃﻌﺎﻡ‪ ‬ﺇﻻ ﺍﻷﺳ‪‬ﻮ‪‬ﺩﺍﻥ"‪.2‬‬
‫ﻭﺍﻷﺻﻴﻼﻥ )ﺍﻟﻐﺪﺍﺓ ﻭﺍﻟﻌﺸﻲ‪ ،(‬ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻟﺒﻴﻮﻉ ﻗﺎﻝ ﺭﺳﻮﻝ‬
‫‪3‬‬
‫ﺍﷲ ‪» :‬ﺍﻟﺒﻴ‪‬ﻌﺎﻥ ﺑِﺎﳋِﻴ‪‬ﺎﺭِ ﻣ‪‬ﺎ ﻟﹶﻢ ﻳ‪‬ﺘ‪‬ﻔﺮ‪‬ﻗﺎ«‪ ،‬ﻭﺍﳌﺮﺍﺩ ﺍﻟﺒﺎﺋﻊ ﻭﺍﳌﺸﺘﺮﻱ‪.‬‬

‫‪ 1‬ﺍﺑﻦ ﺍﻟﺸﺠﺮﻱ‪ ،‬ﺃﻣﺎﱄ ﺍﺑﻦ ﺍﻟﺸﺠﺮﻱ‪ ،‬ﺝ‪ ،1‬ﺹ‪.19‬‬

‫ﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ‪ ،‬ﻣﺞ ‪ ،19‬ﺹ‪ ،25‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ‪ .51 :‬ﻭﺃﺧﺮﺟﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺻﺤﻴﺢ ﺍﻷﺩﺏ‬ ‫‪2‬‬

‫ﺍﳌﻔﺮﺩ‪ ،‬ﻣﺞ‪ ،1‬ﺹ‪ ،722‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ‪ ،644 :‬ﻭﻗﺎﻝ‪ :‬ﺻﺤﻴﺢ‪.‬‬

‫‪ 3‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻣﺼﻄﻔﻰ ﺩﻳﺐ )ﺍﻟﻴﻤﺎﻣﺔ‪ :‬ﺩﺍﺭ ﺍﺑﻦ ﻛﺜﲑ‪ ،‬ﻁ‪،3‬‬
‫‪1407‬ﻫ‪1987/‬ﻡ(‪ ،‬ﺑﺎﺏ ﺇﺫﺍ ﺑﻴ‪‬ﻦ ﺍﻟﺒﻴﻌﺎﻥ ﻭﱂ ﻳﻜﺘﻤﺎ ﻭﻧﺼﺤﺎ‪ ،‬ﺝ‪ ،2‬ﺹ‪ ،372‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ‪ .1973 :‬ﻭﺍﶈﱯ‪ ،‬ﳏﻤﺪ‬
‫ﺃﻣﲔ ﻓﻀﻞ ﺍﷲ ﺑﻦ ﳏﺐ ﺍﷲ ﺍﶈﱯ‪ ،‬ﺟﲎ ﺍﳉﻨﺘﲔ ﰲ ﲤﻴﻴﺰ ﻧﻮﻋﻲ ﺍﳌﺜﻨﻴﲔ )ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺍﻵﻓﺎﻕ ﺍﳉﺪﻳﺪﺓ‪ ،‬ﻁ‪،1‬‬
‫‪1401‬ﻫ‪1981/‬ﻡ(‪ ،‬ﺹ‪120‬ﻭ ‪.121‬‬
‫‪167‬‬ ‫ﺻﺎﱀ ﳏﺠﻮﺏ ﳏﻤ‪‬ﺪ ﺍﻟﺘﻨﻘﺎﺭﻱ ‪ -‬ﻣﻨﻬﺞ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﰲ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﻟﻌﺪﺩ‬

‫ﺧﺮﻭﺝ ﺍﳌﺜﲎ ﻋﻦ ﺩﻻﻟﺘﻪ‪:‬‬

‫ﺍﻷﺻﻞ ﰲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﺩﻻﻟﺔ ﻛﻞﱢ ﻟﻔﻆٍ ﻋﻠﻰ ﻣﺎ ﻭ‪‬ﺿِﻊ ﻟﻪ‪ ،‬ﻓﻴﺪﻝﱡ ﺍﳌﻔﺮﺩ ﻋﻠﻰ ﺍﳌﻔﺮﺩ‪،‬‬
‫ﻭﺍﳌﺜﲎ ﻋﻠﻰ ﺍﺛﻨﲔ‪ ،‬ﻭﺍﳉﻤﻊ ﻋﻠﻰ ﲨﻊ‪ .‬ﻭﻗﺪ ﳜﺮﺟﻮﻥ ﻋﻦ ﻫﺬﺍ ﺍﻷﺻﻞ‪ 1.‬ﻓﻘﺪ ﻭﺭﺩﺕ‬
‫ﺃﻟﻔﺎﻅﹲ ﻛﺜﲑﺓ ﻣﺜﻨﺎﺓﹰ ﻭﺩﻻﻟﺘﻬﺎ ﻣﻔﺮﺩﺓ‪ .‬ﻣﺜﻞ‪ :‬ﺍﻟﺒﺤﺮﻳﻦ‪ ،‬ﻭﻫﻮ ﺍﺳﻢ ﻟﺒﻠﺪ‪ ،‬ﻭﺍﻟﺴ‪‬ﻼﻣﺎﻥ ﺍﺳﻢ‬
‫ﺷﺠﺮ‪ ،‬ﻭﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ‪ :‬ﻣﺎﺕ ﺣﺘﻒ ﺃﻧﻔﹶﻴﻪ‪ ،‬ﺃﻱ ﻣﺎﺕ ﻋﻠﻰ ﻓﺮﺍﺷﻪ‪ ،‬ﻭﱂ ﻳﻘﺘﻞ‪ .‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﻧﺰﻝ‬
‫‪2‬‬
‫ﺍﻟﻘﻮﻡ ﺑﻌ‪‬ﻨ‪‬ﻴﺰﺗ‪‬ﲔ‪ ،‬ﻭﻫﻮ ﺍﺳﻢ ﻣﻮﺿﻊ ﰲ ﻣﻨﻄﻘﺔ ﺍﳊﺠﺎﺯ‪ .‬ﻗﺎﻝ ﻋﻨﺘﺮﺓ‪:‬‬
‫ﺑِﻌ‪‬ﻨﻴ‪‬ﺰ‪‬ﺗ‪‬ﲔ ﻭﺃﻫـﻠﹸﻨﺎ ﺑﺎﻟﻐ‪‬ﻴ‪‬ﻠﹶـﻢِ‬ ‫ﻛﻴﻒ ﺍﳌﺰﺍﺭ‪ ‬ﻭﻗﺪ‪ ‬ﺗﺮﺑ‪‬ﻊ‪ ‬ﺃﻫﻠﹸﻬﺎ‬
‫ﻭﺣﻜﻰ ﺍﻟﻔﺮﺍﺀ "ﺭﻛﺐ ﺍﻟﺮ‪‬ﺟﻞ ﺃﺟﺒ‪‬ﻠﻴ‪‬ﻪ" ﻭ"ﺭﻛِﺐ ﺃﺧﺮﻗﹶﻴﻪ" ﻭﺫﻟﻚ ﺇﺫﺍ ﺭﻛﺐ ﺭﺃﺳﻪ ﰲ‬
‫‪4‬‬
‫ﺍﻷﻣﺮ‪ 3.‬ﻭﻣﻦ ﺳ‪‬ﻨﻦ ﺍﻟﻌﺮﺏ ﺍﻹﺗﻴﺎﻥ ﺑﻠﻔﻆ ﺍﳉﻤﻴﻊ‪ ،‬ﻭﻳﺮﺍﺩ ﺑﻪ ﺍﻻﺛﻨﺎﻥ‪.‬‬
‫ﻗﺎﻝ ﺧﻄﺎﻡ ﺍ‪‬ﺎﺷﻌﻲ‪:‬‬
‫ﻇﹶﻬﺮﺍﻫ‪‬ﻤﺎ ﻣﺜﻞﹸ ﻇﻬﻮﺭِ ﺍﻟﺘ‪‬ﺮ‪‬ﺳِﲔ‪‬‬ ‫ﻭﻣ‪‬ﻬ‪‬ﻤ‪‬ﻬ‪‬ﲔِ ﻗـﺬﹶﻓﹶﻴ‪‬ﻦ ﻣـﺮ‪‬ﺗ‪‬ﲔ‬
‫ﺟِﺌﺘ‪‬ﻬﻤﺎ ﺑﺎﻟﻨ‪‬ﻌﺖِ ﻻ ﺑﺎﻟﻨ‪‬ﻌﺘ‪ِ ‬‬
‫ﲔ‬
‫ﻓﻘﺎﻝ ﺍﻟﺸﺎﻋﺮ "ﻇﻬﺮﺍﳘﺎ" ﺑﺎﻟﺘﺜﻨﻴﺔ‪ ،‬ﻭﻗﺪ ﲨﻊ ﺍﻟﺸﺎﻋﺮ ﺑﲔ ﺍﻟﻠﹼﻐﺘﲔ ؛ﻷﻧﻪ ﲨﻊ ﺍﳌﻀﺎﻑ‬
‫ﺃﻳﻀ‪‬ﺎ ﰲ ﻗﻮﻟﻪ‪" :‬ﻇﻬﻮﺭ ﺍﻟﺘ‪‬ﺮﺳﲔ" ﻭﺍﳉﻤﻊ ﻫﻮ ﺍﻟﻠﱡﻐﺔ ﺍﻟﻌﺎﻟﻴﺔ‪ ،‬ﻭﻋﻠﻴﻬﺎ ﺟﺎﺀ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪.‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪) ﴾ f e d c b a `﴿ :‬ﺍﻟﺘﺤﺮﱘ‪ ،(4 :‬ﻓﻘﺎﻝ ﻗﻠﻮﺑﻜﻤﺎ‪ ،‬ﻭﻟﻴﺲ ﳍﻤﺎ‬
‫ﺇﻻ ﻗﻠﺒﺎﻥ‪ .‬ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪﴾ 2 1 0 / ﴿ :‬‬
‫)ﺍﳌﺎﺋﺪﺓ‪ ،(38 :‬ﻭﺍﳌﻘﺼﻮﺩ )ﻳﺪ‪‬ﻳ‪‬ﻬﻤﺎ(‪ .‬ﻭﻫﻮ ﺍﺗ‪‬ﺴﺎﻉ ﰲ ﺍﻟﻠﱡﻐﺔ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺷﺎﺭﺡ ﺟ‪‬ﻤﻞ‬

‫‪ 1‬ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﳘﻊ ﺍﳍﻮﺍﻣﻊ‪ ،‬ﺝ‪ ،1‬ﺹ‪.166‬‬

‫‪ 2‬ﺍﶈﱯ‪ ،‬ﺟﲎ ﺍﳉﻨﺘﲔ ﰲ ﲤﻴﻴﺰ ﻧﻮﻋﻲ ﺍﳌﺜﲎ‪ ،‬ﺹ‪.7‬‬
‫‪ 3‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺹ‪ 7‬ﻭ‪.8‬‬
‫‪ 4‬ﺍﺑﻦ ﻳﻌﻴﺶ‪ ،‬ﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺝ‪ ،4‬ﺹ‪.156‬‬
 ‫ﺍﻟﺘﺠﺪﻳﺪ ـــ ﺍ‪‬ﻠﺪ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ ‪ .‬ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺜﻼﺛﻮﻥ‪1434 .‬ﻫ ‪2013 /‬ﻡ‬ ‫‪168‬‬

‫‪1‬‬
‫ﺍﻟﺰﺟﺎﺟﻲ ﺑﻘﻮﻟﻪ‪" :‬ﻓﺎﳌﻘﻴﺲ ﰲ ﻛﻞﱢ ﺷﻴﺌﹶﲔ ﻣﻦ ﺷﻴﺌﹶﲔِ ﺗﺜﻨﻴﺘ‪‬ﻬﻤﺎ ﲨﻊ‪."...‬‬
‫ﻭﳔﺘﻢ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﳌﺜﲎ ﺑﺎﻟﺮ‪‬ﺩ ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﻪ ﺑﻌﺾ ﺍﳌﺴﺘﺸﺮﻗﲔ ﻣﺜﻞ ﻣﻴﻠﻴﺖ )‪(Meillet‬‬
‫ﻭﻓﻨﺪﺭﻳﺲ )‪ (Vendryes‬ﺑﺄﻥ ﺍﳌﺜﲎ ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﲣﻠﱡﻒ ﺍﻟﻠﱡﻐﺔ ﺍﻟﱵ ﲢﺘﻔﻆ ﺑﻪ ﻭﺍﻟﺘ‪‬ﺨﻠﺺ ﻣﻨﻪ ﺩﻟﻴﻞﹸ‬
‫ﺍﻟﺮ‪‬ﻗﻲ ﻭﺍﳊﻀﺎﺭﺓ! ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ـ ﻛﻤﺎ ﻗﺎﻝ‪ 2‬ﻳﺎﻗﻮﺕ ـ ﺑﻌﻴﺪ‪ ‬ﻋﻦ ﺍﻟﺼ‪‬ﻮﺍﺏ ﻭﻻ ﳛﻤﻞ ﺃﻱ‪ ‬ﺩﻟﻴﻞٍ‬
‫ﻋﻠﻰ ﺻﺤﺘﻪ‪ ،‬ﻭﻫﻮ ﺣﻜﻢ‪ ‬ﺧﺎﺭﺟﻲ‪ ‬ﻻ ﻋﻼﻗﺔ ﻟﻪ ﺑﻄﺒﻴﻌﺔ ﺍﻟﻠﱡﻐﺔ‪ ،‬ﻭﺩﺭﺍﺳﺔ ﺍﻟﻠﱡﻐﺎﺕ ﺗﺮﻓﺾ ﻫﺬﺍ‬
‫ﺍﻟﻨ‪‬ﻮﻉ ﻣﻦ ﺍﻷﺣﻜﺎﻡ‪ .‬ﻭﻛﻴﻒ ﻳﻜﻮﻥ ﺍﳌﺜﲎ ﺩﻟﻴﻞﹶ ﲣﻠﱡﻒ؟ ﻋﻠﻤﺎﹰ ﺑﺄﻥ ﻭﺟﻮﺩﻩ ﻳﺪﻝﱡ ﻋﻠﻰ ﺑ‪‬ﻌﺪ‬
‫ﻧﻈﺮ‪ ،‬ﻭﻣﺮﺍﻋﺎﺓٍ ﻟﻄﺒﻴﻌﺔ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻓﺎﻻﻧﻄﻼﻕ ﻣﻦ ﺍﳌﻔﺮﺩ ﺇﱃ ﺍﳉﻤﻊ ﻣﺒﺎﺷﺮﺓﹰ ﻳﺘﺮﻙ ﻓﺠﻮﺓﹰ ﺑﻴﻨﻬﻤﺎ‪،‬‬
‫ﻓﺎﻟﻌﺮﺑﻴ‪‬ﺔ ﺍﺳﺘﻄﺎﻋﺖ ﺳﺪ‪ ‬ﻫﺬﻩ ﺍﻟﻔﺠﻮﺓ ﺑﺼﻴﻐﺔ ﺍﳌﺜﲎ ﺍﻟﱵ ﺗﺘﻤﻴ‪‬ﺰ ﻋﻦ ﺻﻴﻐﺔ ﺍﳉﻤﻊ‪ ،‬ﻓﺎﳌﺜﲎ ﻭﺇﻥ‬
‫ﻛﺎﻥ ﰲ ﺍﻷﺻﻞ ﲨﻌﺎﹰ‪ ،‬ﻷﻧﻪ ﺿﻢ‪ ‬ﺷﻲﺀٍ ﺇﱃ ﺷﻲﺀٍ‪ ،‬ﺇﻻ ﺃﻥ ﺩﻻﻟﺘﻪ ﺃﻗﻞﹼ ﻣﻦ ﺩﻻﻟﺔ ﺍﳉﻤﻊ‪ ،‬ﳑﺎ‬
‫ﺳﻮ‪‬ﻍ ﺇﻓﺮﺍﺩﻩ ﺑﺼﻴﻐﺔ ﻣﻨﻔﺼﻠﺔٍ ﻋﻦ ﺍﳉﻤﻊ‪.‬‬
‫ﻭﺇﺫﺍ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﻟﻠﱡﻐﺎﺕ ﺍﻟﱵ ﻗﻀﺖ ﻋﻠﻰ ﺻﻴﻐﺔ ﺍﳌﺜﲎ‪ ،‬ﻓﺈﻧﻨﺎ ﳒﺪﻫﺎ ﳉﺄﺕ‪ ‬ﺇﱃ ﻭ‪‬ﺳ‪‬ﺎﺋﻂﹶ‬
‫ﺃﺧﺮﻯ ﻟﻠﺘﻌﺒﲑ ﻋﻦ ﺍﳌﺜﲎ ﻣﺜﻞ ﺇﺿﺎﻓﺔ ﻛﻠﻤﺔٍ ﻣﻌﻴﻨﺔ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﺍﻟﺘﺜﻨﻴﺔ ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ‬
‫ﺍﻹﳒﻠﻴﺰﻳ‪‬ﺔ ﺍﻟﱵ ﺗﻀﻴﻒ ﻛﻠﻤﺔ ‪ two‬ﻣﺜﻞ‪ ،two boys :‬ﺃﻭ ﺗﺴﺘﺨﺪﻡ ﻛﻠﻤﺔ ﻣﻨﻔﺼﻠﺔ ﻣﺜﻞ‪:‬‬
‫‪ couple‬ﺍﻟﱵ ﺗﺪﻝﱡ ﻋﻠﻰ ﺍﺛﻨﲔ ﺃﻭ ﺯﻭﺝ‪ couple of boys .‬ﺃﻭ ﻛﻠﻤﺔ ‪،both boys ،both‬‬
‫ﻭﻳﺴﺘﺨﺪﻣﻮﻥ ﻣﻊ ﺍﻷﺷﻴﺎﺀ ﻛﻠﻤﺔ ‪.pair of shoes ،pair‬‬
‫ﻭﻟﻮ ﺃﻥﱠ ﺍﻟﺘﺨﻠﻲ ﻋﻦ ﺍﻟﺘ‪‬ﺜﻨﻴﺔ ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺍﻟﺮ‪‬ﻗﻲ ﻭﺍﳊﻀﺎﺭﺓ‪ ،‬ﻟﻨﺒﺬ ﺍﻷﺳﻠﻮﺏ‪ ‬ﺍﻟﻘﺮﺁﱐ‬
‫ﻇﺎﻫﺮﺓ ﺍﻟﺘﺜﻨﻴﺔ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻮﺍﻗﻊ ﺃﻧﻪ ﺃﻭﺭﺩﻫﺎ ﻻ ﺑﻠﻐﺔ ﻗﺮﻳﺶ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﺃﻳﻀ‪‬ﺎ ﻋﻠﻰ ﻟﻐﺔ‬
‫ﺑﻠﺤﺎﺭﺙ‪ .‬ﻭﰲ ﻗﺮﺍﺀﺓ ﺣﻔﺺ ﻋﻦ ﻋﺎﺻﻢ ﻗﺎﻝ ﺗﻌﺎﱃ‪)﴾ Â Á À ﴿ :‬ﻃﻪ‪.(63 :‬‬
‫ﳔﻠﺺ ﺇﱃ ﺃﻥ ﻟﻴﺲ ﻛﻞﱡ ﻣﺎ ﻗﺎﻟﻪ ﺍﳌﺴﺘﺸﺮﻗﻮﻥ ﺻﺎﳊﺎﹰ‪ ،‬ﻭﺍﻟﺘﻐﻴ‪‬ﺮ ﻭﺍﻟﺘ‪‬ﺒﺪﻝ ﺍﻟﺬﻱ ﻳﻌﺘﺮﻱ‬
‫ﺍﻟﻠﻐﺎﺕ ﺃﻣﺮ‪ ‬ﻻ ﻧﻨﻜﺮﻩ‪ ،‬ﻭﻟﻜﻦ ﻟﻴﺲ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺃﻥ ﻳﺴﺮﻱ ﻫﺬﺍ ﺍﻟﺘ‪‬ﻐﲑ ﻋﻠﻰ ﻗﻮﺍﻋﺪ ﺍﻟﻠﻐﺎﺕ‪،‬‬

‫‪ 1‬ﺍﺑﻦ ﻋﺼﻔﻮﺭ‪ ،‬ﻋﻠﻲ ﺑﻦ ﻣﺆﻣﻦ‪ ،‬ﺷﺮﺡ ﺟ‪‬ﻤﻞ ﺍﻟﺰﺟﺎﺟﻲ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻓﻮﺍﺯ ﺍﻟﺸﻌﺎﺭ )ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻁ‪،1‬‬
‫‪1419‬ﻫ‪1998/‬ﻡ(‪ ،‬ﺝ‪ ،3‬ﺹ‪.27‬‬
‫‪ 2‬ﻃﺤﺎﻥ‪ ،‬ﺭﳝﻮﻥ ﻃﺤﺎﻥ‪ ،‬ﺍﻷﻟﺴﻨﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ )ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻠﺒﻨﺎﱐ‪ ،‬ﺩ‪ .‬ﻁ‪1401 ،‬ﻫ‪1981/‬ﻡ(‪ ،‬ﺹ‪.133‬‬
‫‪169‬‬ ‫ﺻﺎﱀ ﳏﺠﻮﺏ ﳏﻤ‪‬ﺪ ﺍﻟﺘﻨﻘﺎﺭﻱ ‪ -‬ﻣﻨﻬﺞ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﰲ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﻟﻌﺪﺩ‬

‫ﻭﻟﻠﻌﺮﺑﻴ‪‬ﺔ ﻣﻴﺰﺓﹲ ﲤﻴ‪‬ﺰﻫﺎ ﻋﻦ ﻛﺜﲑٍ ﻣﻦ ﺍﻟﻠﻐﺎﺕ‪ ،‬ﻭﻫﻲ ﺍﺭﺗﺒﺎﻃﻬﺎ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﻣﻦ ﺍﳌﺪﻫﺶ‬
‫ﺣﻘ‪‬ﺎ‪ ،‬ﺃﻧﻨﺎ ﻧﻼﺣﻆ ﺃﻥﱠ ﺍﻟﻠﻬﺠﺎﺕ ﺍﻟﺪ‪‬ﺍﺭﺟﺔ ـ ﺍﻟﻴﻮﻡ ـ ﺃﺧﺬﺕ ﺗﺘﻄﻮ‪‬ﺭ ﳓﻮ ﻟﻐﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪،1‬‬
‫ﻭﺻﺪﻕ ﺍﳊﻖ‪ ‬ﻋﺰ‪ ‬ﻭﺟﻞﱠ‪) ﴾ m l k j i h g﴿ :‬ﺍﳊﺠﺮ‪.(9 :‬‬

‫‪ 3‬ـ ﺍﻟﺠﻤﻊ‬
‫ﺍﳉﻤﻊ ﻫﻮ ﺿﻢ‪ ‬ﺍﻟﺸﻲﺀ ﺇﱃ ﺃﻛﺜﺮ ﻣﻨﻪ ﻟﻠﺘ‪‬ﻌﺒﲑ ﻋﻦ ﺍﳉﻤﻴﻊ ﺑﻠﻔﻆٍ ﻭﺍﺣﺪٍ ﺑﺸﺮﻁ ﺍﺗ‪‬ﻔﺎﻕ‬
‫ﺍﻷﻟﻔﺎﻅ ﻭﺍﳌﻌﺎﱐ‪ ،‬ﺑﻘﺼﺪ ﺍﻻﺧﺘﺼﺎﺭ‪ .‬ﻭﺍﳉﻤﻊ ﺷﺮﻳﻚ ﺍﳌﺜﻨ‪‬ﻰ ﻣﻦ ﺟﻬ‪‬ﺔ ﺍﳉﻤﻊ ﻭﺍﻟﻀﻢ‪،‬‬
‫ﻭﻳﻔﺘﺮﻕ ﻋﻨﻪ ﰲ ﺍﳌﻘﺪﺍﺭ ﻭﺍﻟﻜﻤﻴ‪‬ﺔ‪ 2.‬ﻓﺈﻥﹾ ﻛﺎﻥ ﺍﳌﺜﲎ ﻳﺪﻝﱡ ﻋﻠﻰ ﺍﺛﻨﲔ ﺃﻭ ﺍﺛﻨﺘ‪‬ﲔ‪ ،‬ﻓﺎﳉﻤﻊ ﻣﺎ‬
‫ﻳﺪﻝﱡ ﻋﻠﻰ ﺃﻛﺜﺮ ﻣﻦ ﺍﺛﻨﲔ‪ ،‬ﺃﻭ ﺍﺛﻨﺘ‪‬ﲔ‪ .‬ﻭﺍﳉﻤﻊ ﰲ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﻧﻮﻋﺎﻥ‪:‬‬
‫‪ 1‬ـ ﺍﳉﻤﻊ ﺍﻟﺼ‪‬ﺤﻴﺢ‪ :‬ﻭﻫﻮ ﻣﺎ ﺳﻠِﻢ ﻓﻴﻪ ﻭﺍﺣﺪ‪‬ﻩ ﻣﻦ ﺍﻟﺘ‪‬ﻐﻴﲑ‪ ،‬ﻭﻳ‪‬ﺴﻤ‪‬ﻰ ﺃﻳﻀ‪‬ﺎ ﺍﳉﻤﻊ‬
‫ﻋﻠﻰ ﺣﺪ‪ ‬ﺍﻟﺘﺜﻨﻴﺔ ﻟﺴﻼﻣﺔ ﺻﺪﺭﻩ‪ ،‬ﻭﺃﺣﻴﺎﻧﺎﹰ ﺍﳉﻤﻊ ﺍﻟﺴﺎﱂ‪.‬‬
‫‪ 2‬ـ ﲨﻊ ﺍﻟﺘ‪‬ﻜﺴﲑ‪ :‬ﻭﻫﻮ ﻣﺎ ﻳﺪﻝﱡ ﻋﻠﻰ ﺃﻛﺜﺮ‪ ‬ﻣﻦ ﺍﺛﻨﲔ ﺃﻭ ﺍﺛﹾﻨ‪‬ﺘ‪‬ﲔِ ﰲ ﺍﻟﻌﻘﻼﺀ ﻭﻏﲑﻫﻢ‪،‬‬
‫ﻣﻊ ﺗﻐﻴﲑٍ ﰲ ﺻﻴﻐﺘﻪ‪.‬‬

‫ﺃﻭ‪‬ﻻﹰ‪ :‬ﺍﳉﻤﻊ ﺍﻟﺼ‪‬ﺤﻴﺢ‬

‫ﺃ ـ ﲨﻊ ﺍﳌﺬﻛﱠﺮ ﺍﻟﺴ‪‬ﺎﱂ‬
‫ﻗﺎﻝ ﺳﻴﺒﻮﻳﻪ‪" :‬ﺇﺫﺍ ﺟ‪‬ﻤِﻌﺖ ﻋﻠﻰ ﺣﺪ‪ ‬ﺍﻟﺘﺜﻨﻴﺔ ﳊﻘﺘﻬﺎ ﺯﺍﺋﺪﺗﺎﻥ‪ :‬ﺍﻷﻭﱃ ﻣﻨﻬﻤﺎ ﺣﺮﻑ‬
‫ﺍﳌﺪ‪ ‬ﻭﺍﻟﻠﲔ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ ﻧﻮﻥ‪ ،‬ﻭﺣﺎﻝ ﺍﻷﻭﱃ ﰲ ﺍﻟﺴﻜﻮﻥ ﻭﺗﺮﻙ ﺍﻟﺘ‪‬ﻨﻮﻳﻦ ﻭﺃ‪‬ﺎ ﺣﺮﻑ ﺍﻹﻋﺮﺍﺏ‬
‫ﺣﺎﻝ ﺍﻷﻭﱃ ﰲ ﺍﻟﺘ‪‬ﺜﻨﻴﺔ‪ ،‬ﺇﻻ ﺃﻧ‪‬ﻬﺎ ﻭﺍﻭ‪ ‬ﻣﻀﻤﻮﻡ‪ ‬ﻣﺎ ﻗﺒﻠﻬﺎ ﰲ ﺍﻟﺮ‪‬ﻓﻊ‪ ،‬ﻭﰲ ﺍﻟﻨ‪‬ﺼﺐ ﻭﺍﳉﺮ‪ ‬ﻳﺎﺀ‬
‫ﻣﻜﺴﻮﺭ ﻣﺎ ﻗﺒﻠﻬﺎ‪ ،‬ﻭﻧﻮﻧ‪‬ﻬﺎ ﻣﻔﺘﻮﺡ‪ ،‬ﻓﺮ‪‬ﻗﻮﺍ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﻧﻮﻥ ﺍﻻﺛﻨﲔ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺣﺮﻑ ﺍﻟﻠﲔ‬

‫‪ 1‬ﻣﻦ ﳏﺎﺿﺮﺍﺕ ﺍﻷﺳﺘﺎﺫ ﻳﻮﺳﻒ ﺍﳋﻠﻴﻔﺔ ﺃﺑﻮ ﺑﻜﺮ ﺃﻟﻘﺎﻫﺎ ﻋﻠﻰ ﻃﻠﺒﺔ ﺍﳌﺎﺟﺴﺘﲑ ﲟﻌﻬﺪ ﺍﳋﺮﻃﻮﻡ ﺍﻟﺪ‪‬ﻭﱄ ﺩﻓﻌﺔ ‪1982‬ﻡ‬
‫)ﻏﲑ ﻣﻄﺒﻮﻋﺔ(‪.‬‬
‫‪ 2‬ﺍﺑﻦ ﻳﻌﻴﺶ‪ ،‬ﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺝ‪ ،5‬ﺹ‪.2‬‬
 ‫ﺍﻟﺘﺠﺪﻳﺪ ـــ ﺍ‪‬ﻠﺪ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ ‪ .‬ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺜﻼﺛﻮﻥ‪1434 .‬ﻫ ‪2013 /‬ﻡ‬ ‫‪170‬‬

‫ﺍﻟﺬﻱ ﻫﻮ ﺣﺮﻑ ﺍﻹﻋﺮﺍﺏ ﳐﺘﻠﻒ ﻓﻴﻬﻤﺎ"‪ 1.‬ﻭﱂ ﳜﺮﺝ ﻋﻦ ﺫﻟﻚ ﺍﻟﺰﳐﺸﺮﻱ‪ ..." :‬ﻓﺎﻟﺬﻱ‬
‫‪2‬‬
‫ﺑﺎﻟﻮﺍﻭ ﻭﺍﻟﻨﻮﻥ ﳌﻦ ﻳﻌﻠﻢ ﰲ ﺻﻔﺎﺗﻪ ﻭﺃﻋﻼﻣﻪ ﻛﺎﳌﺴﻠﻤﲔ ﻭﺍﻟﺰ‪‬ﻳﺪِﻳﻦ ‪."...‬‬
‫ﺃﻣ‪‬ﺎ ﺍﺑﻦ ﻳﻌﻴﺶ ﻓﻔﺼ‪‬ﻞ ﻣﺎ ﺃﲨﻠﻪ ﺍﻟﺴﺎﺑﻘﺎﻥ ﺑﻘﻮﻟﻪ‪" :‬ﻣﺎ ﺳﻠِﻢ ﻓﻴﻪ ﻭﺍﺣﺪﻩ ﻣﻦ ﺍﻟﺘ‪‬ﻐﻴﲑ‪ ،‬ﻭﺇﳕﺎ‬
‫ﺗﺄﰐ ﺑﻠﻔﻈﻪ ﺍﻟﺒﺘ‪‬ﺔ ﻣﻦ ﻏﲑ ﺗﻐﻴﲑ‪ ،‬ﰒ ﺗﺰﻳﺪ ﻋﻠﻴﻪ ﺯﻳﺎﺩﺓﹰ ﺗﺪﻝﱡ ﻋﻠﻰ ﺍﳉﻤﻊ ﻛﻤﺎ ﹸﻓﻌِﻞ ﰲ ﺍﻟﺘ‪‬ﺜﻨﻴﺔ‪...‬‬
‫‪3‬‬
‫ﻭﺭﲟﺎ ﻗﺎﻟﻮﺍ‪ :‬ﲨ‪‬ﻊ ﻋﻠﻰ ﻫﺠﺎﺀَﻳﻦ؛ ﻷﻧﻪ ﻳﻜﻮﻥ ﻣﺮ‪‬ﺓ ﺑﺎﻟﻮﺍﻭ ﻭﺍﻟﻨﻮﻥ‪ ،‬ﻭﻣﺮ‪‬ﺓ ﺑﺎﻟﻴﺎﺀ ﻭﺍﻟﻨﻮﻥ"‪.‬‬
‫ﻧﺴﺘﻨﺘﺞ ﳑﺎ ﺳﺒﻖ‪:‬‬
‫‪ 1‬ـ ﺇﻥ ﲨﻊ ﺍﳌﺬﻛﺮ ﺍﻟﺴﺎﱂ ﺻِﻨ‪‬ﻮ ﺍﻟﺘﺜﻨﻴﺔ ﻛﻼﳘﺎ ﻳﺪﻝﱡ ﻋﻠﻰ ﺍﳉﻤﻊ ﺑﻼﺣﻘﺔٍ‪ ،‬ﻭﲨﻊ‬
‫ﺍﳌﺬﻛﺮﺍﻟﺴﺎﱂ ﺗﻠﺤﻘﻪ ﻭﺍﻭ ﻭﻧﻮﻥﹲ ﰲ ﺣﺎﻟﺔ ﺍﻟﺮ‪‬ﻓﻊ‪ ،‬ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴾ # " ! ﴿ :‬‬
‫‪BA‬‬ ‫)ﺍﳌﺆﻣﻨﻮﻥ‪ .(1 :‬ﻭﻳﺎﺀ ﻭﻧﻮﻥ ﰲ ﺣﺎﻟﺘ‪‬ﻲ ﺍﻟﻨﺼﺐ ﻭﺍﳉﺮ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪...﴿ :‬‬
‫﴿‪ï î í ì‬‬ ‫‪) ﴾ F E D C‬ﻳﻮﻧﺲ‪ ،(99 :‬ﻭﻗﻮﻟﻪ ﺟﻞ ﺟﻼﻟﻪ‪:‬‬
‫‪) ﴾ õ ô ó ò ñ ð‬ﺍﻷﻧﻌﺎﻡ‪.(27 :‬‬
‫ﻭﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﻣﺼﻄﻔﻰ ﻋﻦ ﻻﺣﻘﺔ ﲨﻊ ﺍﳌﺬﻛﺮ ﺍﻟﺴﺎﱂ‪" :‬ﺇﻥ ﺍﻟﻀﻤﺔ ﻓﻴﻪ ﻋ‪‬ﻠﹶﻢ ﺍﻟﺮﻓﻊ‪،‬‬
‫ﻭﺍﻟﻮﺍﻭ ﺇﺷﺒﺎﻉ‪ ،‬ﻭﺍﻟﻜﺴﺮﺓ ﻋ‪‬ﻠﹶﻢ ﺍﳉﺮ ﻭﺍﻟﻴﺎﺀ ﺇﺷﺒﺎﻉ‪4."...‬ﻭﺍﻷﺳﺘﺎﺫ ﺇﺑﺮﺍﻫﻴﻢ ﺃﺭﺍﺩ ﺃﻥ ﻳ‪‬ﺴﻬ‪‬ﻞ‪،‬‬
‫ﻭﻟﻜﻨﻪ ﻋﻘﱠﺪ ﺍﳌﻮﺿﻮﻉ ﻣﻦ ﺣﻴﺚ ﻻ ﻳﺪﺭﻱ‪ ،‬ﻓﺄﻳ‪‬ﻬﻤﺎ ﺃﻳﺴﺮ ﻋﻠﻰ ﻣﺘﻌﻠﱢﻢ ﺍﻟﻨﺤﻮ ﻗﻮﻝ ﺍﻟﻨﺤﺎﺓ‪:‬‬
‫ﻳﺮﻓﻊ ﺑﺎﻟﻮﺍﻭ ﺃﻡ ﻗﻮﻟﻪ‪ :‬ﺑﺎﻟﻀﻤ‪‬ﺔ‪ ،‬ﺃﻣ‪‬ﺎ ﺍﻟﻮﺍﻭ ﻓﻠﻺﺷﺒﺎﻉ؟ ﻻ ﺷﻚ‪ ‬ﺃﻥﱠ ﺍﻷﻭﻝ ﺃﺳﻬﻞ ﻭﺃﻳﺴﺮ‪،‬‬
‫ﻭﻳﺘﻨﺎﺳﺐ ﻭﻣﺎ ﻳﺪﻋﻮ ﻟﻪ ﺍﳌﻨﻬﺞ ﺍﻟﻮﺻﻔﻲ‪ ‬ﻣﻦ ﻭﺻﻒ ﺍﻷﺷﻴﺎﺀ ﻛﻤﺎ ﻫﻲ ﺩﻭﻥ ﺗﺄﻭﻳﻼﺕٍ ﺃﻭ‬
‫ﺍﻓﺘﺮﺍﺿﺎﺕ‪ .‬ﺃﻣ‪‬ﺎ ﻋﺒﺪ ﺍﻟﺼﺒﻮﺭ ﺷﺎﻫﲔ‪ 5‬ﻓﻘﺪ ﺃﻛﱠﺪ ﺃﻥ ﻋﻼﻣﺔ ﺍﳉﻤﻊ ﺍﳌﺮﻓﻮﻉ ﻫﻲ ﰲ ﺍﳊﻘﻴﻘﺔ‬
‫ﺿﻤ‪‬ﺔ ﻃﻮﻳﻠﺔﹲ ﻭﻧﻮﻥ‪ ،‬ﻭﻋﻼﻣﺔ ﺍﳉﻤﻊ ﺍﳌﻨﺼﻮﺏ ﺃﻭ ﺍ‪‬ﺮﻭﺭ ﻫﻲ‪ :‬ﻛﺴﺮﺓ ﻃﻮﻳﻠﺔ ﻭﻧﻮﻥ‪ ،‬ﻭﻣﺎ ﻗﺎﻟﻪ‪‬‬

‫‪ 1‬ﺳﻴﺒﻮﻳﻪ‪ ،‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺝ‪ ،1‬ﺹ‪.18‬‬

‫‪ 2‬ﺍﺑﻦ ﻳﻌﻴﺶ‪ ،‬ﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺝ‪ ،5‬ﺹ‪.2‬‬
‫‪ 3‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ﻧﻔﺴﻪ‪.‬‬
‫‪ 4‬ﻣﺼﻄﻔﻰ‪ ،‬ﺇﺑﺮﺍﻫﻴﻢ ﻣﺼﻄﻔﻰ‪ ،‬ﺇﺣﻴﺎﺀ ﺍﻟﻨﺤﻮ )ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺩ‪.‬ﻁ‪1412 ،.‬ﻫ‪1992/‬ﻡ(‪ ،‬ﺹ‪.111‬‬
‫‪ 5‬ﺷﺎﻫﲔ‪ ،‬ﻋﺒﺪ ﺍﻟﺼﺒﻮﺭ‪ ،‬ﺍﳌﻨﻬﺞ ﺍﻟﺼﻮﰐ ﻟﻠﺒﻨﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺭﺅﻳﺔ ﺟﺪﻳﺪﺓ ﰲ ﺍﻟﺼﺮﻑ ﺍﻟﻌﺮﰊ )ﺑﲑﻭﺕ‪ :‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪،‬‬
‫ﺩ‪ .‬ﻁ‪1400 ،‬ﻫ‪1980/‬ﻡ(‪ ،‬ﺹ‪.129‬‬
‫‪171‬‬ ‫ﺻﺎﱀ ﳏﺠﻮﺏ ﳏﻤ‪‬ﺪ ﺍﻟﺘﻨﻘﺎﺭﻱ ‪ -‬ﻣﻨﻬﺞ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﰲ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﻟﻌﺪﺩ‬

‫ﱂ ﳜﺮﺝ ﻋﻤ‪‬ﺎ ﻗﺮ‪‬ﺭﻩ ﺍﻟﻨﺤﺎﺓ ﺍﻟﻘﹸﺪ‪‬ﺍﻣﻰ؛ ﻷﻥﹼ ﺇﺷﺒﺎﻉ ﺍﻟﻀﻤ‪‬ﺔ ﻳﻮﻟِﺪ ﻭﺍﻭﺍﹰ‪ ،‬ﻭﺇﺷﺒﺎﻉ ﺍﻟﻜﺴﺮﺓ ﻳﻮﻟِﺪ‬
‫ﻳﺎﺀً‪ ،‬ﻭﻗﻮﻝ ﺍﻟﻘﹸﺪ‪‬ﺍﻣﻰ ﻳﺘﻤﺎﺷﻰ ﻣﻊ ﺍﳌﻨﻬﺞ ﺍﻟﻮﺻﻔﻲ ﺍﻟﺬﻱ ﻳﺮﻓﺾ ﺍﻟﺘ‪‬ﺄﻭﻳﻼﺕ ﻭﺍﻻﻓﺘﺮﺍﺿﺎﺕ‪،‬‬
‫ﻭﻳﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟﻠﱡﻐﻮﻳ‪‬ﺔ ﻛﻤﺎ ﻫﻲ ﺩﻭﻥ ﺍﻟﻘﻮﻝ ﺑﺄﻧ‪‬ﻬﺎ ﻫﻲ ﰲ ﺍﻷﺻﻞ ﻛﺎﻧﺖ ﻛﺬﺍ‪.‬‬
‫‪ 2‬ـ ﺇﻥ ﺍﻟﻮﺍﻭ ﻭﺍﻟﻴﺎﺀ ﳘﺎ ﺣﺮﻓﺎ ﺍﻹﻋﺮﺍﺏ‪ 1‬ﻋﻠﻰ ﺭﺃﻱ ﺳﻴﺒﻮﻳﻪ‪ ،‬ﺑﻴﻨﻤﺎ ﻳﺮﻯ ﺃﺑﻮ ﺍﳊﺴﻦ‬
‫ﺍﻷﺧﻔﺶ‪ ،‬ﻭﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﳌﱪﺩ ﺃ‪‬ﻤﺎ ﻳﺪﻻﱡﻥ ﻋﻠﻰ ﺍﻹﻋﺮﺍﺏ ﻓﻘﻂ‪ 2.‬ﻭﺭﺃﻱ ﺳﻴﺒﻮﻳﻪ ﻳﻨﺴﺠﻢ ﻣﻊ‬
‫ﺍﻷﺻﻮﻝ ﺍﻟﱵ ﻗﺎﻡ ﻋﻠﻴﻬﺎ ﺍﻟﻨ‪‬ﺤﻮ‪ ،‬ﻣﺜﻞ‪ :‬ﻧﻈﺮﻳﺔ ﺍﻷﺻﻞ ﻭﺍﻟﻔﺮﻉ‪ ،‬ﻓﻬﻲ ﻣﻦ ﺍﻷﺻﻮﻝ ﺍﳌﻘﺮ‪‬ﺭﺓ ﻋﻨﺪ‬
‫ﺍﻟﻨﺤﺎﺓ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﻫﺸﺎﻡ‪" :‬ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱐ ﻭﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ ﳑﺎ ﺧﺮﺝ ﻋﻦ ﺍﻷﺻﻞ ﻭﺍﻟﻔﺮﻉ‪ ،‬ﺍﳌﺜﲎ‬
‫ﻛـ)ﺍﻟﺰ‪‬ﻳﺪﺍﻥ(‪ ...‬ﻭﲨﻊ ﺍﳌﺬﻛﺮ ﺍﻟﺴﺎﱂ ﻛـ)ﺍﻟﺰ‪‬ﻳﺪﻭﻥ(‪ ...‬ﺃﻣ‪‬ﺎ ﲨﻊ ﺍﳌﺬﻛﺮ ﺍﻟﺴﺎﱂ ﻓﺈﻧ‪‬ﻪ ﻳ‪‬ﺮﻓﻊ‬
‫‪3‬‬
‫ﺑﺎﻟﻮﺍﻭ‪ ،‬ﻭﻳ‪‬ﺠﺮ‪ ‬ﻭﻳ‪‬ﻨﺼﺐ ﺑﺎﻟﻴﺎﺀ‪."...‬‬
‫‪ 3‬ـ ﺇﻥﱠ ﻻﺣﻘﺔ ﺍﻟﺘ‪‬ﺜﻨﻴﺔ ﻣﻔﺘﻮﺡ ﻣﺎ ﻗﺒﻠﻬﺎ‪ ،‬ﺃﻣ‪‬ﺎ ﺍﻟﻨﻮﻥ ﻓﻬﻲ ﻣﻜﺴﻮﺭﺓ‪ ،‬ﻭﲨﻊ ﺍﳌﺬﻛﺮ ﺍﻟﺴﺎﱂ‬
‫ﻻﺣِﻘﹶﺘ‪‬ﻪ ﻳﻜﻮﻥ ﻣﺎ ﻗﺒﻠﻬﺎ ﻣﻀﻤﻮﻣﺎﹰ ﺇﺫﺍ ﻛﺎﻧﺖ ﻭﺍﻭﺍﹰ‪ ،‬ﻭﻣﻜﺴﻮﺭﺓﹰ ﺇﺫﺍ ﻛﺎﻧﺖ ﻳﺎﺀ‪ ،‬ﺃﻣ‪‬ﺎ ﺍﻟﻨ‪‬ﻮﻥ ﻓﻬﻲ‬
‫ﻣﻔﺘﻮﺣﺔ‪ ،‬ﻭﲢﺬﻑ ﻋﻨﺪ ﺍﻹﺿﺎﻓﺔ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪) ﴾ p o ...﴿ :‬ﺍﳊﺞ‪.(35 :‬‬
‫‪ 4‬ـ ﻭﺗﻨﺴﺤﺐ ﺷﺮﻭﻁ ﺍﻟﺘﺜﻨﻴﺔ ﺍﻟﱵ ﺫﹸﻛِﺮﺕ ﺳﺎﺑﻘﹰﺎ ﻋﻠﻰ ﲨﻊ ﺍﳌﺬﻛﺮ ﺍﻟﺴﺎﱂ‪ ،‬ﻭﻳ‪‬ﻀﺎﻑ‬
‫ﺇﻟﻴﻬﺎ ﺷﺮﻃﺎﻥ‪:‬‬
‫ﺃ ـ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﹶﻤﺎﹰ ﻟﻌﺎﻗﻞ‪.‬‬
‫ﺏ ـ ﺃﻥ ﻳﻜﻮﻥ ﺻﻔﺔﹰ ﻟﻌﺎﻗﻞ‪.‬‬
‫‪4‬‬
‫ﻭﻗﺪ ﺍﺷﺘﺮﻃﻮﺍ ﰲ ﺍﻟﻌ‪‬ﻠﹶﻢ ﻣﺎ ﻳﺄﰐ‪:‬‬

‫‪ 1‬ﻋﻠﻰ ﺭﺃﻱ ﺳﻴﺒﻮﻳﻪ ﺗﺼﲑ ﺍﻟﻮﺍﻭ ﻭﺍﻟﻴﺎﺀ ﻣﻦ ﲤﺎﻡ ﺻﻴﻐﺔ ﺍﻟﻜﻠﻤﺔ ﺍﻟﱵ ﻭﺿﻌﺖ ﳌﻌﲎ ﺍﳉﻤﻊ ﻓﺼﺎﺭﺕ ﲟﱰﻟﺔ ﺍﻟﺘﺎﺀ ﰲ )ﻗﺎﺋﻤﺔ(‬
‫ﻓﻜﻤﺎ ﺃﻥ ﺍﻟﺘﺎﺀ ﺣﺮﻑ ﺍﻹﻋﺮﺍﺏ ﰲ )ﻗﺎﺋﻤﺔ(‪ ،‬ﻛﺬﻟﻚ ﺍﻟﻮﺍﻭ ﻭﺍﻟﻴﺎﺀ ﰲ ﺍﳉﻤﻊ ﺍﻟﺴﺎﱂ‪ ،‬ﺃﻣﺎ ﻋﻠﻰ ﺭﺃﻱ ﺍﻷﺧﻔﺶ ﻭﺍﳌﱪﺩ ﻓﻬﻤﺎ‬
‫ﻟﻴﺲ ﻣﻦ ﲤﺎﻡ ﺻﻴﻐﺔ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﳌﺰﻳﺪ ﻣﻦ ﺍﻟﺘﻔﺼﻴﻞ ﺍﻧﻈﺮ‪ :‬ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪ ،‬ﺍﻹﻧﺼﺎﻑ‪ ،‬ﺝ‪ ،1‬ﺹ‪.35-33‬‬
‫‪ 2‬ﺍﺑﻦ ﻳﻌﻴﺶ‪ ،‬ﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺝ‪ ،5‬ﺹ‪ 139‬ﻭ‪.140‬‬
‫‪ 3‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ،‬ﻗﻄﺮ ﺍﻟﻨﺪﻯ ﻭﺑﻞﱡ ﺍﻟﺼ‪‬ﺪﻯ‪ ،‬ﺹ‪ 57‬ﻭ‪.58‬‬
‫‪ 4‬ﺍﺑﻦ ﻋﺼﻔﻮﺭ‪ ،‬ﻋﻠﻲ ﺑﻦ ﻣﺆﻣﻦ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﻋﺼﻔﻮﺭ‪ ،‬ﺍﳌﻘﺮﺏ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﺃﲪﺪ ﻋﺒﺪ ﺍﻟﺴﺘﺎﺭ ﻭﻋﺒﺪ ﺍﷲ ﺍﳉﺒﻮﺭﻱ )ﺑﻐﺪﺍﺩ‪:‬‬
‫ﻣﻄﺒﻌﺔ ﺍﻟﻌﺎﱐ‪ ،‬ﺩ‪ .‬ﻁ‪1388 ،‬ﻫ‪1971/‬ﻡ(‪ ،‬ﺹ‪.403‬‬
 ‫ﺍﻟﺘﺠﺪﻳﺪ ـــ ﺍ‪‬ﻠﺪ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ ‪ .‬ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺜﻼﺛﻮﻥ‪1434 .‬ﻫ ‪2013 /‬ﻡ‬ ‫‪172‬‬

‫ﺃ ـ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﹶﻤ‪‬ﺎ ﳌﻦ ﻳﻌﻘﻞ ﻣﺬﻛﱠﺮ‪‬ﺍ‪.‬‬

‫ﺏ ـ ﻭﺃﻥ ﻳﻜﻮﻥ ﺧﺎﻟﻴﺎﹰ ﻣﻦ ﺗﺎﺀ ﺍﻟﺘﺄﻧﻴﺚ‪.‬‬
‫ﺝ ـ ﺃﻥ ﻳﻜﻮﻥ ﺧﺎﻟﻴﺎﹰ ﻣﻦ ﺍﻟﺘ‪‬ﺮﻛﻴﺐ‪.1‬‬
‫ﺩ ـ ﺃﻥ ﻳﻜﻮﻥ ﺧﺎﻟﻴﺎﹰ ﻣﻦ ﻋﻼﻣﺔ ﺍﻟﺘ‪‬ﺜﻨﻴﺔ‪ ،‬ﻭﺍﳉﻤﻊ‪.‬‬
‫ﺃﻣ‪‬ﺎ ﺍﻟﺼ‪‬ﻔﺔ ﻓﺎﺷﺘﺮﻃﻮﺍ ﻓﻴﻬﺎ‪:‬‬
‫ﺃ ـ ﺍﻟﺬﻛﻮﺭﻳﺔ‪ ،‬ﻭﺍﻟﻌﻘﻞ ﺃﻭ ﺍﻟﺘ‪‬ﻨ‪‬ﺰﻳﻞ ﻣﻨ‪‬ﺰﻟﺔ ﺫﻱ ﺍﻟﻌﻘﻞ‪.‬‬
‫ﺏ ـ ﺃﻥ ﺗﻜﻮﻥ ﺧﺎﻟﻴﺔﹰ ﻣﻦ ﺍﻟﺘﺎﺀ‪.‬‬
‫ﺝ ـ ﻟﻴﺴﺖ ﻋﻠﻰ ﻭﺯﻥ‪ :‬ﺃﹶﻓﹾﻌ‪‬ﻞ ﻓﹶﻌ‪‬ﻼﺀ‪ ،‬ﻭﻻ ﻋﻠﻰ ﻭﺯﻥ ﻓﹶﻌ‪‬ﻼﻥ ﻓﹶﻌ‪‬ﻠﹶﻰ‪.‬‬
‫ﻭﺍﻟﺸﺮﻭﻁ ﺍﻟﺴ‪‬ﺎﺑﻘﺔ ﺃﺧﺮﺟﺖ ﻛﻠﻤﺎﺕٍ ﻣﻦ ﺩﺍﺋﺮﺓ ﲨﻊ ﺍﳌﺬﻛﺮ ﺍﻟﺴﺎﱂ‪ .‬ﻣﺜﻞ‪) :‬ﺭ‪‬ﺟ‪‬ﻞ(‬
‫ﻟﻔﻘﺪﺍﻥ ﺍﻟﻌ‪‬ﻠﹶﻤﻴ‪‬ﺔ‪ ،‬ﻭ)ﺃﹸﺣ‪‬ﺪ( ﻷﻧﻪ ﻋ‪‬ﻠﻢ ﻟﻐﲑ ﻋﺎﻗﻞ )ﺟ‪‬ﺒ‪‬ﻞ(‪ ،‬ﻭ)ﲪﺰﺓ( ﻟﺘﺎﺀ ﺍﻟﺘﺄﻧﻴﺚ‪ ،‬ﻭ)ﻓﺘﺢ‬
‫ﺍﷲُ(‪ ،‬ﻭ)ﺗﺄﺑ‪‬ﻂﹶ ﺷﺮ‪‬ﺍ(‪ ،‬ﻭ)ﺳﻴﺒﻮﻳﻪ( ﻷ‪‬ﺎ ﻣﺮﻛﱠﺒﺔ‪ ،‬ﻭ)ﳏﻤﺪﺍﻥ‪ ،‬ﻭﳏﻤﺪ‪‬ﻭﻥﹶ( ﻻﺗ‪‬ﺼﺎﳍﻤﺎ ﺑﻌﻼﻣﺔ‬
‫ﺍﻟﺘ‪‬ﺜﻨﻴﺔ ﻭﺍﳉﻤﻊ ﻋﻠﻰ ﺍﻟﺘ‪‬ﺮﺗﻴﺐ‪ ،‬ﻭ)ﺻﺎﺋﻤﺔ( ﻟﻠﺤﻮﻗِﻬﺎ ﺑﺘﺎﺀ ﺍﻟﺘﺄﻧﻴﺚ‪ ،‬ﻭ)ﺃﹶﺧ‪‬ﻀﺮ( ﻭ)ﺳ‪‬ﻜﹾﺮﺍﻥ(‪،‬‬
‫ﻷﻥ ﺍﻷُﻭﱃ ﻣﺆﻧﺜﻬﺎ ﺧ‪‬ﻀ‪‬ﺮﺍﺀ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ ﻣﺆﻧﺜﻬﺎ ﺳ‪‬ﻜﹾﺮ‪‬ﻯ‪.‬‬
‫ﻭﻗﺪ ﻭﺭﺩﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﺳﺎﻟﻴﺐ ﻭ‪‬ﺻِﻔﹶﺖ ﻓﻴﻬﺎ ﺃﺷﻴﺎﺀ ﻏﲑ ﻋﺎﻗﻠﺔٍ ﺑﺼﻔﺎ ﺕِ‬
‫﴿‪¾ ½ ¼ » º ¹ ¸ ¶ µ ´ ³‬‬ ‫ﺍﻟﻌﺎﻗﻠﲔ‪ .‬ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫﴿‪¶ µ ´ ³ ²‬‬ ‫¿ ‪) ﴾ Â Á À‬ﻳﻮﺳﻒ‪ ،(4 :‬ﻭﻗﻮﻟﻪ ﺟﻞﱠ ﺷﺄﻧﻪ‪:‬‬
‫¸ ‪) ﴾ Â Á À ¿ ¾ ½ ¼ » º ¹‬ﻓﺼﻠﺖ‪ .(11 :‬ﻭﻫﺬﺍ ﻣﺎ ﲪ‪ ‬ﻞ‬
‫ﺍﺑﻦ‪ ‬ﻋﺼﻔﻮﺭ ﺃﻥ ﻳﺸﺘﺮﻁ ﰲ ﺍﻟﺼﻔﺔ‪ :‬ﺍﻟﺬﱡﻛﻮﺭﻳﺔ‪ ،‬ﻭﺍﻟﻌﻘﻞ ﺃﻭ ﺍﻟﺘ‪‬ﻨ‪‬ﺰﻳﻞ ﻣﻨ‪‬ﺰﻟﺔ ﺫﻱ‬
‫ﺍﻟﻌﻘﻞ‪ 2.‬ﻭﳌﺎ ﻭ‪‬ﺻِﻔﹶﺖ ﺑﺼﻔﺎﺕِ ﺍﻟﻌﻘﻼﺀ ﻣﻦ ﺍﻟﻄﺎﻋﺔ ﻭﺍﻟﺴﺠﻮﺩ‪ ،‬ﺟ‪‬ﻤِﻌ‪‬ﺖ ﲨﻌﻬﻢ؛ ﻷ‪‬ﺎ‬
‫ﺃﹸﻧﺰِﻟﹶﺖ ﻣﻨ‪‬ﺰِﻟﹶﺘﻬﻢ ‪ 3.‬ﻭﻧﻈﲑ ﺫﻟﻚ ﻗﻮﻝ ﺍﻟﻨﺎﺑﻐﺔ ﺍﳉﻌﺪﻱ‪:‬‬

‫‪ 1‬ﺍﳌﺮﻛﺐ ﺍﻹﺳﻨﺎﺩﻱ ﻳﺜﲎ ﻋﻦ ﻃﺮﻳﻖ )ﺫﻭ( ﺟﺎﺀ ﺫﻭﺍ ﺍﳊﻖ‪ .‬ﻭﻛﺬﻟﻚ ﺍﳌﺰﺟﻲ‪ ،‬ﺃﻣﺎ ﺍﻹﺿﺎﰲ ﻓﻴﺜﲎ ﺃﻭﻟﻪ‪ ،‬ﺟﺎﺀ ﻋﺒﺪﺍ ﺍﷲ‪.‬‬
‫‪ 2‬ﺍﺑﻦ ﻋﺼﻔﻮﺭ‪ ،‬ﺍﳌﻘﺮﺏ‪ ،‬ﺹ‪.403‬‬
‫‪3‬‬
‫ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪ ،‬ﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺹ‪.57‬‬
‫‪173‬‬ ‫ﺻﺎﱀ ﳏﺠﻮﺏ ﳏﻤ‪‬ﺪ ﺍﻟﺘﻨﻘﺎﺭﻱ ‪ -‬ﻣﻨﻬﺞ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﰲ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﻟﻌﺪﺩ‬

‫ﺇﺫﺍ ﻣﺎ ﺑ‪‬ﻨ‪‬ﻮ ﻧ‪‬ﻌ‪‬ﺶٍ ﺩ‪‬ﻧ‪‬ﻮﺍ ﻓﺘـﺼ‪‬ﻮ‪‬ﺑ‪‬ﻮﺍ‬ ‫ﺗ‪‬ﻤﺰ‪‬ﺯﺗ‪‬ﻬﺎ ﻭﺍﻟﺪ‪‬ﻳﻚ‪ ‬ﻳﺪﻋ‪‬ﻮ ﺻ‪‬ـﺒﺎﹶﺣ‪‬ﻪ‪‬‬

‫ﻭﺍﻟﺸﺎﻫﺪ ﰲ )ﺑﻨﻮ ﻧﻌﺶٍ( ﻛﺎﻥ ﻣﻦ ﺣﻘﱢﻪ ﺃﻥ ﻳﻘﻮﻝ )ﺑﻨﺎﺕ ﻧﻌﺶٍ( ﻭﱂ ﻳﻘﻞﹾ ﺑﻪ‬
‫‪1‬‬
‫ﻹﺟﺮﺍﺋﻬﻢ ﺍﻟﻨ‪‬ﺠﻮﻡ ﳎﺮﻯ ﻣ‪‬ﻦ‪ ‬ﻳ‪‬ﻌﻘِﻞ ﻭﻳﻔﻬﻢ‪.‬‬
‫ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﺍﺧﺘ‪‬ﻠِﻒ ﰲ ﲨﻌﻬﺎ ﻋﻠﻰ ﻫﺠﺎﺀﻳﻦ‬
‫‪2‬‬

‫‪ 1‬ـ ﺍﳌﺮﻛﱠﺐ‪ :‬ﺍﳌﺮﻛﺐ ﺍﻹﺳﻨﺎﺩﻱ ﱂ ﻳﻜﻦ ﻣﻮﺿﻊ ﺍﺧﺘﻼﻑٍ‪ ،‬ﺇﺫ ﺍﺗ‪‬ﻔﻖ ﺍﳉﻤﻴﻊ ﻋﻠﻰ ﲨﻌﻪ ﲨﻌﺎﹰ‬
‫ﻏﲑ ﻣﺒﺎﺷﺮ‪ ،‬ﻭﺫﻟﻚ ﺑﺎﻻﺳﺘﻌﺎﻧﺔ ﺑﻜﻠﻤﺔ )ﺫﹶﻭ‪‬ﻭ(‪ ،‬ﺃﻭ )ﺫﹶﻭِﻱ(‪ ،‬ﻭﻟﻜﻨﻬﻢ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍﳌﺮﻛﺐ ﺍﳌﺰﺟﻲ‪،‬‬
‫ﻭﺍﻹﺿﺎﰲ‪ ،‬ﻓﻔﻲ ﺍﳌﺰﺟﻲ ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻳ‪‬ﺠﻤﻊ ﺍﳉﺰﺀﺍﻥ‪ ،‬ﳓﻮ‪ :‬ﺳﻴﺒﻮﻳﻪ ـ ﺳﻴﺒﻮﻳﻬ‪‬ﻮﻥ‪ .‬ﺑﻴﻨﻤﺎ ﻳﺮﻯ‬
‫ﺁﺧﺮﻭﻥ ﺃﻥ ﻳ‪‬ﺠﻤﻊ ﺍﳉﺰﺀُ ﺍﻷﻭﻝ ﻓﻘﻂ )ﺳِﻴﺒﻮﻥ(‪ .‬ﺃﻣ‪‬ﺎ ﺍﳌﺮﻛﺐ ﺍﻹﺿﺎﰲﱡ ﻓﺄﺷﻬﺮ ﻗﻮﻝٍ ﻓﻴﻪ ﻫﻮ ﺃﻥ ﻳ‪‬ﺠﻤﻊ‬
‫ﺟﺰﺃﻩ ﺍﻷﻭﻝ ﻓﻘﻂ‪ ،‬ﻓﻨﻘﻮﻝ‪ :‬ﻋﺒﺪﻭ ﺍﷲ‪ ،‬ﻭﻣﻦ ﻋﺠﺐٍ ﺃﻥﱠ ﺍﻟﻜﻮﻓﻴ‪‬ﲔ ﺃﺟﺎﺯﻭﺍ ﲨﻊ ﺍﳉﺰﺀﻳﻦ‪ .‬ﳑﺎ ﲪﻞ‬
‫‪3‬‬
‫ﺍﻟﺮ‪‬ﻭﺩﺍﱐ ﻋﻠﻰ ﺍﻟﻘﻮﻝ‪ :‬ﻻ ﺃﻇﻦ‪ ‬ﺃﺣﺪﺍﹰ ﳚﺘﺮﺉ ﻋﻠﻰ ﺫﻟﻚ ﰲ ﳓﻮ‪ :‬ﻋﺒﺪ ﺍﷲ ﺇﳕﺎ ﺍﷲ ﺇﻟﻪ ﻭﺍﺣﺪ‪.‬‬
‫‪ 2‬ـ ﺍﻷﻋﻼﻡ ﺍﳌﺨﺘﻮﻣﺔ ﺑﺎﻟﺘﺎﺀ ﻣﺜﻞ‪ :‬ﻣﻌﺎﻭﻳﺔ‪ ،‬ﻭﲪﺰﺓ‪ ،‬ﻭﻃﻠﺤﺔ‪ ،‬ﻓﺎﻟﺒﺼﺮﻳﻮﻥ ﻻ ﳚﻤﻌﻮ‪‬ﺎ‬
‫ﻋﻠﻰ ﻫﺬﺍ ﺍﳉﻤﻊ‪ ،‬ﺑﻞ ﳚﻤﻌﻮ‪‬ﺎ ﻋﻠﻰ ﲨﻊ ﺍﳌﺆﻧ‪‬ﺚ ﺍﻟﺴﺎﱂ‪ ،‬ﻣﻌﺘﻤﺪﻳﻦ‪ ‬ﻋﻠﻰ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ‬
‫‪4‬‬
‫ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻗﻴﺲ ﺍﻟﺮﻗﻴﺎﺕ‪:‬‬
‫ﺭ‪‬ﺣِــﻢ ﺍﷲُ ﺃﻋﻈﹸﻤــﺎﹰ ﺩ‪‬ﻓﹶﻨ‪‬ﻮﻫــﺎ ﺑِﺴِﺠِﺴ‪‬ﺘ‪‬ﺎﻥﹶ ﻃﹶﻠﺤ‪‬ـﺔﹶ ﺍﻟﻄﱠﻠﹾﺤ‪‬ـﺎﺕِ‬
‫ﻭﺧﺎﻟﹶﻔﹶﻬﻢ ﺍﻟﻜﻮﻓﻴﻮﻥ ﰲ ﻫﺬﺍ ﺍﻟﺸ‪‬ﺮﻁ‪ ،‬ﻓﺠﻮ‪‬ﺯﻭﺍ ﲨﻊ ﺫﻱ ﺍﻟﺘﺎﺀ‪ ،‬ﺑﺎﻟﻮﺍﻭ ﻭﺍﻟﻨﻮﻥ ﻣﻄﻠﻘﹰﺎ؛‬
‫ﻓﻘﺎﻟﻮﺍ ﰲ ﻃﻠﺤﺔ ﻭﲪﺰﺓ‪ :‬ﻃﻠﹾﺤ‪‬ﻮﻥ ﻭﲪ‪‬ﺰ‪‬ﻭﻥ‪ .‬ﻭﻗﺪ ﺍﺳﺘﻨﺪﻭﺍ ﰲ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﺴ‪‬ﻤﺎﻉ ﻓﻘﻮﳍﻢ‬
‫ﰲ )ﻋﻼﻧﻴﺔ( ﻟﻠﺮﺟﻞ ﺍﳌﺸﻬﻮﺭ )ﻋﻼﻧِﻴﻮﻥ( ﻭﰲ )ﺭﺑﻌﺔ(‪) ،‬ﺭﺑ‪‬ﻌ‪‬ﻮﻥ(‪ .‬ﻭﻋﻠﻰ ﺍﻟﻘﻴﺎﺱ ﻗﻮﻝ‬

‫‪ 1‬ﺍﳉﺮﺟﺎﱐ‪ ،‬ﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ ﺍﳉﺮﺟﺎﱐ‪ ،‬ﺍﳌﻘﺘﺼﺪ ﰲ ﺷﺮﺡ ﺍﻹﻳﻀﺎﺡ‪ ،‬ﺝ‪ ،1‬ﺹ‪.200‬‬

‫‪ 2‬ﺍﻧﻈﺮ‪ :‬ﳏﻤﺪ‪ ،‬ﺳﺎﺑﻖ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺍﻟﺘﻬﺬﻳﺐ ﺍﻟﻮﺳﻴﻂ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﲢﻘﻴﻖ‪ :‬ﻓﺨﺮ ﺻﺎﱀ )ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ‬
‫ﺍﳉﻴﻞ‪1411 ،‬ﻫ‪1991/‬ﻡ(‪ ،‬ﺹ‪ .313‬ﻭﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﳘﻊ ﺍﳍﻮﺍﻣﻊ‪ ،‬ﺝ‪ ،1‬ﺹ‪ 141‬ﻭ‪ .142‬ﻭﳌﺰﻳﺪ ﻣﻦ ﺍﻟﺘﻔﺼﻴﻞ ﺭﺍﺟﻊ‬
‫ﺍﻟﺘﻨﻘﺎﺭﻱ‪ ،‬ﺻﺎﱀ ﳏﺠﻮﺏ ﳏﻤﺪ‪" ،‬ﲨﻊ ﺍﻟﺘﻜﺴﲑ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﺩﺭﺍﺳﺔ ﺻﺮﻓﻴﺔ ﻭﳓﻮﻳﺔ ﻭﺩﻻﻟﻴﺔ"‪ ،‬ﺭﺳﺎﻟﺔ ﺩﻛﺘﻮﺭﺍﻩ‪،‬‬
‫ﻏﲑ ﻣﻨﺸﻮﺭﺓ‪ ،‬ﺍﳉﺎﻣﻌﺔ ﺍﻹﺳﻼﻣﻴ‪‬ﺔ ﺍﻟﻌﺎﳌﻴﺔ ﰲ ﻣﺎﻟﻴﺰﻳﺎ‪ ،2003 ،‬ﺹ‪51‬ﻭﻣﺎﺑﻌﺪﻫﺎ‪.‬‬
‫‪ 3‬ﺍﳋﻀﺮﻱ‪ ،‬ﺣﺎﺷﻴﺔ ﺍﳋﻀﺮﻱ‪ ،‬ﺝ‪ ،1‬ﺹ‪.42‬‬
‫‪ 4‬ﺍﻟﺮﺿﻲ‪ ،‬ﺷﺮﺡ ﻛﺎﻓﻴﺔ ﺍﺑﻦ ﺍﳊﺎﺟﺐ )ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻁ‪1402 ،3‬ﻫ‪1982/‬ﻡ(‪ ،‬ﺝ‪ ،2‬ﺹ‪ 180‬ﻭ‪.181‬‬
 ‫ﺍﻟﺘﺠﺪﻳﺪ ـــ ﺍ‪‬ﻠﺪ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ ‪ .‬ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺜﻼﺛﻮﻥ‪1434 .‬ﻫ ‪2013 /‬ﻡ‬ ‫‪174‬‬

‫ﺍﻟﺮ‪‬ﺍﺟﺰ‪ 1:‬ﻭﻋ‪‬ﻘﹾﺒ‪‬ﺔﹸ ﺍﻷﻋ‪‬ﻘﹶﺎﺏِ ﰲ ﺍﻟﺸ‪‬ﻬﺮ ﺍﻷﺻ‪ ‬ﻢ‬

‫ﺍﻟﺸﺎﻫﺪ ﰲ )ﺍﻷﻋﻘﹶﺎﺏِ( ﻓﺈﻧﻪ ﲨﻊ )ﻋ‪‬ﻘﹾﺒﺔ( ﺑﻌﺪ ﺗﻘﺪﻳﺮ ﺳﻘﻮﻁ ﺍﻟﺘﺎﺀ ﻓﻴﺼﲑ ﻣﺜﻞ‪ :‬ﻗﹸﻔﹾﻞ‬
‫ﻭﲨﻌﻪ ﻋﻠﻰ ﺃﻗﹾﻔﹶﺎﻝ‪.‬‬
‫ﻭﺍﻟﺮﺃﻱ ﺍﻟﻜﻮﰲﱡ ﺭﺃﻱ‪ ‬ﺭﺷﻴﺪ‪ ،‬ﻷﻧﻪ ﻭﺍﻓﻖ ﻟﻐﺔﹰ ﻣﻦ ﻟﻐﺎﺕ ﺍﻟﻌﺮﺏ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﻣﻦ ﺟﻬﺔٍ‬
‫‪2‬‬

‫ﺃﺧﺮﻯ ﻟِﻢ‪ ‬ﺍﻟﻨﻈﺮ ﺇﱃ ﺷﻜﻞ ﺃﻭ ﻟﻔﻆ ﺍﻟﻜﻠﻤﺔ ﻓﻘﻂ ﺩﻭﻥ ﻣﻌﻨﺎﻫﺎ؟ ﻓﻬﻲ ﻣﺎ ﺩﺍﻣﺖ ﺗﺪﻝﱡ ﻋﻠﻰ‬
‫ﻣﺬﻛﺮ‪ ،‬ﻓﻤﺎ ﺍﻟﺬﻱ ﳝﻨﻊ ﲨﻌﻬﺎ ﺑﺎﻟﻮﺍﻭ ﻭﺍﻟﻨﻮﻥ؟ ﺃﺿﻒ ﺇﱃ ﺫﻟﻚ ﺃﻥﱠ ﺍﻟﺘﺎﺀ ﲢﺬﻑ ﻣﻊ ﲨﻊ ﺍﳌﺆﻧﺚ‬
‫ﺍﻟﺴﺎﱂ )ﺍﻟﻄﱠﻠﺤﺎﺕ(‪ ،‬ﻭﻛﺬﻟﻚ ﰲ ﺍﳌﺬﻛﺮ ﺍﻟﺴﺎﱂ ﻓﻨﻘﻮﻝ‪ :‬ﻃﻠﺤﻮﻥ‪ ،‬ﲪﻼﹰ ﻋﻠﻰ ﺍﳌﺆﻧﺚ ﺍﻟﺴ‪‬ﺎﱂ‪.‬‬
‫‪ 3‬ـ ﺃﻣ‪‬ﺎ ﰲ ﺍﻟﺼﻔﺎﺕ ﻓﻘﺪ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﲨﻊ ﻣﺎ ﻛﺎﻥ ﻋﻠﻰ ﻭﺯﻥ )ﺃﻓﻌ‪‬ﻞ ﻓﹶﻌ‪‬ﻼﺀ( ﻭ)ﻓﻌ‪‬ﻼﻥﹶ‬
‫ﻓﹶﻌ‪‬ﻠﹶﻰ( ﳝﻨﻊ ﺍﻟﺒﺼﺮﻳﻮﻥ ﲨﻊ ﻣﺎ ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻮﺯﻧ‪‬ﲔ ﺍﻟﺴﺎﺑﻘﹶﲔ ﺑﺎﻟﻮﺍﻭ ﻭﺍﻟﻨﻮﻥ‪ .‬ﺑﻴﻨﻤﺎ ﺃﺟﺎﺯ‬
‫ﺍﻟﻜﻮﻓﻴﻮﻥ ﺫﻟﻚ‪ .‬ﻗﺎﻝ ﺣﻜﻴﻢ ﺍﻷﻋﻮﺭ ﺑﻦ ﻋﻴﺎﺵ ﺍﻟﻜﻠﱯ‪:‬‬
‫ﻓﻤﺎ ﻭﺟﺪﺕ ﺑﻨـﺎﺕ ﺑـﲏ ﻧِـﺰﺍﺭ ﺣﻼﺋــﻞ ﺃﲪﺮﻳﻨــﺎ ﻭﺃﺳ‪‬ــﻮ‪‬ﺩِﻳﻨﺎﹶ‬
‫ﻭﺍﻟﺸﺎﻫﺪ ﰲ‪) :‬ﺃﺳ‪‬ﻮ‪‬ﺩﻳﻨﺎ ﻭﺃﺣ‪‬ﻤ‪‬ﺮِﻳﻨﺎ(‪ ،‬ﻭﻫﻮ ﲨﻊ‪ ‬ﺷﺎﺫﱞ ﻋﻨﺪ ﺍﻟﺒﺼﺮﻳ‪‬ﲔ‪ .‬ﻭﺃﺟﺎﺯ ﺍﺑﻦ‬
‫‪3‬‬
‫ﻛﻴﺴﺎﻥ )ﺃﲪﺮﻭﻥ( ﻭ)ﺳﻜﺮﺍﻧﻮﻥ(‪ ،‬ﻣﺴﺘﺪﻻ‪ ‬ﺑﺎﻟﺒﻴﺖ ﺍﻟﺴﺎﺑﻖ‪.‬‬

‫ﺍﳌﻠﺤﻖ ﲜﻤﻊ ﺍﳌﺬﻛﱠﺮ ﺍﻟﺴ‪‬ﺎﱂ‬

‫ﻫﻨﺎﻟﻚ ﺃﻟﻔﺎﻅ ﱂ ﺗﺴﺘﻮﻑِ ﺷﺮﻭﻁ ﲨﻊ ﺍﳌﺬﻛﺮ ﺍﻟﺴﺎﱂ‪ ،‬ﻭﻟﻜﻨ‪‬ﻬﺎ ﺃﻋﺮﺑﺖ ﺇﻋﺮﺍﺑﻪ‪،‬‬

‫‪ 1‬ﺍﻧﻈﺮ‪ :‬ﺍﺑﻦ ﺳﻴﺪﻩ‪ ،‬ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺳﻴﺪﻩ‪ ،‬ﺍﳌﺨﺼﺺ )ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺍﳌﻄﺒﻌﺔ ﺍﻷﻣﲑﻳﺔ ﺑﺒﻮﻻﻕ‪،‬‬
‫ﺩ‪ .‬ﻁ‪1321 ،‬ﻫ‪1904/‬ﻡ(‪ ،‬ﺝ‪ ،15‬ﺹ‪ .79‬ﻭﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﳘﻊ ﺍﳍﻮﺍﻣﻊ‪ ،‬ﺝ‪ ،1‬ﺹ‪.151‬‬
‫‪ 2‬ﺣﺴﻦ‪ ،‬ﻋﺒﺎﺱ‪ ،‬ﺍﻟﻨﺤﻮ ﺍﻟﻮﺍﰲ )ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﻁ‪1392 ،4‬ﻫ‪1973/‬ﻡ(‪ ،‬ﺝ‪ ،1‬ﺹ‪) 143‬ﺍﳍﺎﻣﺶ(‪.‬‬
‫‪3‬‬
‫ﺍﻧﻈﺮ‪ :‬ﺍﻟﺮﺿﻲ‪ ،‬ﺷﺮﺡ ﻛﺎﻓﻴﺔ ﺍﺑﻦ ﺍﳊﺎﺟﺐ‪ ،‬ﺝ‪ ،2‬ﺹ‪ .187‬ﻭﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﳘﻊ ﺍﳍﻮﺍﻣﻊ‪ ،‬ﺝ‪ ،1‬ﺹ‪.152‬ﻭﻟﻠﺮﺃﻱ‬
‫ﺍﻟﻜﻮﰲ ﻭﺟﺎﻫﺘﻪ ﻟﻮﺭﻭﺩ ﺗﺄﻧﻴﺚ )ﻓﻌﻼﻥ( ﺑﺎﻟﺘﺎﺀ ﻋﻠﻰ ﻟﻐﺔ ﺑﲏ ﺃﺳﺪ‪ ،‬ﻭﺍﻟﻨﺎﻃﻖ ﻋﻠﻰ ﻟﻐﺔ ﻣﻦ ﻟﻐﺎﺕ ﺍﻟﻌﺮﺏ ﻣﺼﻴﺐ ﰲ ﻧﻄﻘﻪ‪،‬‬
‫ﻛﻤﺎ ﺃﻥ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﺼﻔﺎﺕ ﺍﻟﺪﺍﻟﹼﺔ ﻋﻠﻰ ﺍﻷﻟﻮﺍﻥ ﻻﺃﻓﻌﺎﻝ ﳍﺎ ﻗﻮﻝ ﻏﲑ ﻣﻘﺒﻮﻝ ﻋﻠﻰ ﺇﻃﻼﻗﻪ ﻓﻘﺪ ﺃﻭﺭﺩ ﺍﺑﻦ ﺍﻟﻘﻄﺎﻉ ﰲ‬
‫ﻛﺘﺎﺑﻪ ﺃﻓﻌﺎﻻﹰ ﳍﺎ‪ .‬ﺍﻧﻈﺮ ﺍﺑﻦ ﺍﻟﻘﻄﺎﻉ‪ ،‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻋﻠﻲ ﺑﻦ ﺟﻌﻔﺮ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﻘﻄﺎﻉ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﻓﻌﺎﻝ )ﺑﲑﻭﺕ‪ :‬ﻋﺎﱂ‬
‫ﺍﻟﻜﺘﺐ‪ ،‬ﻁ‪1403 ،1‬ﻫ‪1983/‬ﻡ(‪ ،‬ﺝ‪ ،1‬ﺹ‪.21‬‬
‫‪175‬‬ ‫ﺻﺎﱀ ﳏﺠﻮﺏ ﳏﻤ‪‬ﺪ ﺍﻟﺘﻨﻘﺎﺭﻱ ‪ -‬ﻣﻨﻬﺞ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﰲ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﻟﻌﺪﺩ‬

‫‪1‬‬
‫ﻭﺍﻋﺘﱪﻭﻫﺎ ﻣﻠﺤﻘﺔ ﺑﻪ‪ ،‬ﻭﻳ‪‬ﻘﺘ‪‬ﺼﺮ ﻓﻴﻬﺎ ﻋﻠﻰ ﺍﻟﺴ‪‬ﻤﺎﻉ‪ ،‬ﻭﻫﻲ‪:‬‬
‫ﺃﻭ‪‬ﻻﹰ‪ :‬ﺍﻷﲰﺎﺀ‬
‫ﺃ ـ ﺃﲰﺎﺀ ﺍﳉﻤﻮﻉ‪ ،‬ﻣﺜﻞ‪) :‬ﺃﻫﻞ‪ ،‬ﺃﻫﻠﻮﻥ(‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪) ﴾ D C B ﴿ :‬ﺍﻟﻔﺘﺢ‪:‬‬
‫‪ .(11‬ﻭ)ﺫﻭﻭ‪ ،‬ﺃﻭﻟﻮﺍ(‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪) ﴾ Ç Æ Å Ä Ã ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪ :‬ﺍ ‪.(269‬‬
‫ﺏ ـ ﻛﻠﻤﺎﺕ‪ ‬ﳍﺎ ﻣﻌﲎ ﺍﳉﻤﻊ‪ ،‬ﻭﻻ ﻭﺍﺣﺪ‪ ‬ﳍﺎ ﻣﻦ ﻟﻔﻈﻬﺎ‪ ،‬ﺃﻭ ﻣﻌﻨﺎﻫﺎ‪ ،‬ﻣﺜﻞ‪ :‬ﺃﻟﻔﺎﻅ‬
‫^_`‪a‬‬ ‫ﺍﻟﻌﻘﻮﺩ ﻣﻦ ﻋﺸﺮﻳﻦ ﺇﱃ ﺗﺴﻌﲔ )‪20‬ـ‪ .(90‬ﻗﺎﻝ ﺗﻌﺎﱃ‪...﴿ :‬‬
‫‪) ﴾ j i h g f e d c b‬ﺍﻷﻧﻔﺎﻝ‪.(65 :‬‬
‫ﺝ ـ ﺃﲰﺎﺀ ﺳ‪‬ﻤ‪‬ﻲ ‪‬ﺎ ﻏﲑ ﺍﻟﻌﺎﻗﻞ ﳐﺘﻮﻣﺔ ﺑﻼﺣﻘﺔ ﲨﻊ ﺍﳌﺬﻛﺮ ﺍﻟﺴﺎﱂ ﻣﺜﻞ‪ :‬ﻋﻠﻴﻮﻥ‪.‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪) ﴾ r q p o﴿ :‬ﺍﳌﻄﻔﻔﲔ‪.(19 :‬‬
‫ﺩ ـ ﻛﻠﻤﺎﺕ‪ ‬ﺗﻜﺴ‪‬ﺮﺕ ﻓﻴﻬﺎ ﺻﻮﺭﺓ ﺍﳌﻔﺮﺩ‪ ،‬ﻭﺟ‪‬ﻤِﻌﺖ ﻋﻠﻰ ﻫﺠﺎﺀﻳﻦ‪ ،‬ﻣﺜﻞ‪ :‬ﺍﻟﺒ‪‬ﻨ‪‬ﻮﻥ‪.‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪) ﴾ % $ # " !﴿ :‬ﺍﻟﻜﻬﻒ‪.(46 :‬‬
‫ﺖ ﻋﻠﻰ ﻫﺠﺎﺀﻳ‪‬ﻦ‬
‫ﻫ ـ ﻛﻠﻤﺎﺕ‪ ‬ﺣﺬِﻓﹶﺖ ﻻﻣ‪‬ﻬﺎ ﻭﻋ‪‬ﻮ‪‬ﺽ ﻋﻨﻬﺎ ‪‬ﺎﺀ ﺍﻟﺘﺄﻧﻴﺚ‪ ،‬ﻭﺟ‪‬ﻤِﻌ ‪‬‬
‫©‪« ª‬‬ ‫﴿¦ § ¨‬ ‫ﻣﺜﻞ‪ :‬ﺳِﻨﻮﻥ‪ ،‬ﻭﻋِﺰ‪‬ﻭﻥ‪ ،‬ﻭﻋِﻀ‪‬ﻮﻥ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫¬ ® ﴾ )ﺍﻟﻜﻬﻒ‪ .(25 :‬ﻭﻗﺎﻝ ﺟﻞ ﺟﻼﻟﻪ‪) ﴾ Ù Ø × Ö Õ ﴿ :‬ﺍﳌﻌﺎﺭﺝ‪:‬‬
‫‪ ،(37‬ﻭﻗﺎﻝ‪) ﴾ $ # " !﴿ :‬ﺍﳊﺠﺮ‪.(91 :‬‬

‫ﺩﻻﻟﺔ ﺍﳉﻤﻊ ﺍﻟﺴ‪‬ﺎﱂ‬

‫ﺫﻫﺐ ﺳﻴﺒﻮﻳﻪ ﺇﱃ ﺃﻥﱠ ﺍﳉﻤﻊ ﺍﻟﺼ‪‬ﺤﻴﺢ ﻳﺪﻝﱡ ﻋﻠﻰ ﺍﻟﻘِﻠﱠﺔ‪ 2.‬ﺃﻱ ﻋﻠﻰ ﺍﻷﻋﺪﺍﺩ ﻣﻦ ﺛﻼﺛﺔ‬
‫ﺇﱃ ﻋﺸﺮﺓ‪ ،‬ﻭﺃﻳ‪‬ﺪﻩ ﰲ ﺫﻟﻚ ﺑﻌﺾ ﺍﻟﻨ‪‬ﺤﺎﺓ ﺍﺳﺘﺪﻻﱠﻻﹰ ﲟﺸﺎ‪‬ﺘﻪ ﻟﻠﺘﺜﻨﻴﺔ ﰲ ﺳﻼﻣﺔ ﻭﺍﺣﺪِﻩ‪ ،‬ﻛﻤﺎ‬
‫ﺃﻧ‪‬ﻬﻢ ﻭﺟﺪﻭﺍ ﰲ ﺍﻟﻌﻴﺐ ﺍﻟﺬﻱ ﻋﺎﺑﻪ ﺍﻟﻨﺎﺑﻐﺔ ﻋﻠﻰ ﺣﺴﺎﻥ ﺑﻦ ﺛﺎﺑﺖ ـ ﺷﺎﻋﺮ ﺍﻟﺮﺳﻮﻝ ‪ ‬ـ‬

‫‪ 1‬ﺍﻟﺮﺿﻲ‪ ،‬ﺷﺮﺡ ﻛﺎﻓﻴﺔ ﺍﺑﻦ ﺍﳊﺎﺟﺐ‪ ،‬ﺝ‪ ،2‬ﺹ‪ .184‬ﻭﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﳘﻊ ﺍﳍﻮﺍﻣﻊ‪ ،‬ﺝ‪ ،1‬ﺹ‪.153‬‬
‫‪ 2‬ﺳﻴﺒﻮﻳﻪ‪ ،‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺝ‪ ،3‬ﺹ‪.578‬‬
 ‫ﺍﻟﺘﺠﺪﻳﺪ ـــ ﺍ‪‬ﻠﺪ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ ‪ .‬ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺜﻼﺛﻮﻥ‪1434 .‬ﻫ ‪2013 /‬ﻡ‬ ‫‪176‬‬

‫ﺷﺎﻫﺪﺍﹰ ﺃﻭ ﺩﻟﻴﻼﹰ ﻋﻠﻰ ﻣﺎ ﺫﻫﺒﻮﺍ ﺇﻟﻴﻪ‪:‬‬

‫‪1‬‬

‫ﻭﺃﺳﻴﺎﻓﹸﻨﺎ ﻳ‪‬ﻘﻄﹸﺮ‪‬ﻥﹶ ﻣﻦ ﳒﺪ‪‬ﺓٍ ﺩ‪‬ﻣ‪‬ـﺎ‬ ‫ﻟﻨﺎ ﺍﳉﹶﻔﹶﻨﺎﺕ‪ ‬ﺍﻟﻐﺮ‪ ‬ﻳﻠﻤ‪‬ﻌﻦ‪ ‬ﰲ ﺍﻟﻀ‪‬ﺤﻰ‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﺍﻟﺒﻴﺖ ﰲ ﺍﳌﺪﺡ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﻟﻨﺎ ﺍﳉِﻔﹶﺎﻥ‪ ،‬ﻣﻮﺿﻊ )ﺍﳉﹶﻔﹶﻨﺎﺕ(‪،‬‬
‫ﻭﺳﻴ‪‬ﻮﻓﹸﻨﺎ ﻣﻮﺿﻊ )ﺃﹶﺳ‪‬ﻴﺎﻓﹸﻨﺎ(‪.‬‬
‫ﻭﱂ ﻳﺴﻠﻢ ﺭﺃﻱ ﺳﻴﺒﻮﻳﻪ ﻣﻦ ﺍﻟﻨ‪‬ﻘﺪ‪ ،‬ﻭﺃﻭ‪‬ﻝ ﻣﻦ ﺗﻌﺮ‪‬ﺽ ﻟﻪ ﺍﺑﻦ ﺧﺮﻭﻑ ﻗﺎﺋﻼﹰ‪:‬‬
‫"ﻭﺍﻟﻈﺎﻫﺮ ﺃ‪‬ﻤﺎ ﳌﻄﻠﻖ ﺍﳉﻤﻊ ﻣﻦ ﻏﲑ ﻧﻈﺮ ﺇﱃ ﺍﻟﻘِﻠﱠﺔ ﻭﺍﻟﻜﹶﺜﹾﺮ‪‬ﺓ‪ 2."....‬ﻭﻳﺒﺪﻭ ﺃﻥ ﺭﺃﻱ ﺍﺑﻦ‬
‫ﺧﺮﻭﻑ ﺃﻗﺮﺏ ﺇﱃ ﺍﻟﺼ‪‬ﻮﺍﺏ؛ ﻷﻥ ﻛﺜﲑﺍﹰ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻨ‪‬ﺜﺮﻳﺔ ﻭﺍﻟﺸﻌﺮﻳﺔ ﺗﺆﻳ‪‬ﺪ ﻣﺎ ﺫﻫﺐ‬
‫ﺇﻟﻴﻪ‪ .‬ﻭﻻ ﺣﺠ‪‬ﺔ ﳌﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﻣﺸﺎ‪‬ﺔ ﺍﳉﻤﻊ ﺍﻟﺼﺤﻴﺢ ﻟﻠﺘﺜﻨﻴﺔ ﰲ ﺳﻼﻣﺔ ﺍﳌﻔﺮﺩ ﺃﺩﺧﻠﺘﻪ ﰲ‬
‫ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺍﻟﻘِﻠﱠﺔ‪ ،‬ﻷﻥ ﻣﺸﺎ‪‬ﺔ ﺷﻲﺀٍ ﻟﺸﻲﺀٍ ﻟﻔﻈﺎﹰ ﻻ ﻳﻘﺘﻀﻲ ﻣﺸﺎ‪‬ﺘﻪ ﻟﻪ ﻣﻌﲎ‪.‬‬
‫‪3‬‬
‫ﺃﻣ‪‬ﺎ ﺍﻻﺳﺘﺸﻬﺎﺩ ﺑﺒﻴﺖ ﺣﺴﺎﻥ ﻓﻘﺪ ﻧﻘﺪﻭﻩ ﻣﻦ ﺟﻬﺘﲔ‪:‬‬
‫‪ 1‬ـ ﻷﻥﱠ ﻗﻮﻝ ﺍﻟﻨﺎﺑﻐﺔ ـ ﺇﻥﹾ ﺻﺢ‪ ‬ـ ﻗﻠﱠﻠﺖ‪ ‬ﺟِﻔﹶﺎﻧﻚ ﻭﺳﻴﻮﻓﹶﻚ‪ ،‬ﻓﻴﻪ ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺃﻥﱠ‬
‫ﺍ‪‬ﻤﻮﻉ ﺑﺎﻷﻟﻒ ﻭﺍﻟﺘﺎﺀ ﻳﺼﺪﻕ ﰲ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺍﻟﻘِﻠﱠﺔ‪ ،‬ﻻ ﲨﻊ ﺍﻟﺘﺼﺤﻴﺢ ﺑﻘِﺴﻤ‪‬ﻴﻪ‪.‬‬
‫﴿‪s r‬‬ ‫ﺇﻥﱠ ﺍﻟﻌﺮﺏ ﻗﺪ ﺗﺴﺘﻌﻤﻞ ﺍﻟﻘﻠﻴﻞﹶ ﻣﻮﺿﻊ ﺍﻟﻜﺜﲑ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬ ‫‪ 2‬ـ‬

‫‪{ z y x w v u t‬‬
‫|}~ ¡‪£¢‬‬
‫‪®¬«ª‬‬ ‫‪©¨§¦¥ ¤‬‬
‫¯ ‪) ﴾ ± °‬ﺍﻷﺣﺰﺍﺏ‪ .(35 :‬ﻓﺎﻟﻘﻮﻝ ﺑﺄﻥ ﻫﺬﻩ ﺍﻷﺑﻨﻴﺔ ﻳ‪‬ﺮﺍﺩ ‪‬ﺎ ﺍﻟﻌﺪﺩ ﺍﻟﻘﻠﻴﻞﹸ ﻗﻮﻝﹲ‬
‫ﻳﻨﺒﻐﻲ ﺃﻻ ﻳ‪‬ﻘﺎﻝ‪ .‬ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﺟﻞﱠ ﺟﻼﻟﻪ‪) ﴾ µ ´ ³ ² ...﴿ :‬ﺳﺒﺄ‪ .(37 :‬ﻷ ﱠﻥ‬
‫ﺍﳌﻮﱃ ﺟﻞﱠ ﻭﻋﻼ‪ ،‬ﻻ ﻳ‪‬ﻌِﺪ‪ ‬ﺑﺄﻥﱠ ﰲ ﺍﳉﻨﺔ ﻏﺮﻓﺎﺕ ﻳﺴﲑﺓ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻫﻮ ﻣﻦ ﺑﺎﺏ ﺍﻹﺧﺒﺎﺭ ﻋﻦ ﻫﺬﺍ‬

‫‪ 1‬ﺍﺑﻦ ﻳﻌﻴﺶ‪ ،‬ﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺝ‪ ،5‬ﺹ‪.11‬‬

‫‪ 2‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺮﺿﻲ‪ ،‬ﺷﺮﺡ ﻛﺎﻓﻴﺔ ﺍﺑﻦ ﺍﳊﺎﺟﺐ‪ ،‬ﺝ‪ ،2‬ﺹ‪ .191‬ﻭﺍﳋﻀﺮﻱ‪ ،‬ﺣﺎﺷﻴﺔ ﺍﳋﻀﺮﻱ‪ ،‬ﺝ‪ ،2‬ﺹ‪.153‬‬
‫‪ 3‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺮﺿﻲ‪ ،‬ﺷﺮﺡ ﻛﺎﻓﻴﺔ ﺍﺑﻦ ﺍﳊﺎﺟﺐ‪ ،‬ﺝ‪ ،2‬ﺹ‪ .191‬ﻭﺍﺑﻦ ﻳﻌﻴﺶ‪ ،‬ﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺝ‪ ،5‬ﺹ‪.11‬‬
‫‪177‬‬ ‫ﺻﺎﱀ ﳏﺠﻮﺏ ﳏﻤ‪‬ﺪ ﺍﻟﺘﻨﻘﺎﺭﻱ ‪ -‬ﻣﻨﻬﺞ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﰲ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﻟﻌﺪﺩ‬

‫ﺍﳉﻨﺲ ﻗﻠﻴﻠﻪ ﻭﻛﺜﲑﻩ‪ ،‬ﻭﺍﳉﻤﻮﻉ ﻗﺪ ﻳﻘﻊ ﺑﻌﻀﻬﺎ ﻣﻮﻗﻊ ﺑﻌﺾ‪.1‬‬

‫ﳔﻠﺺ ﺇﱃ ﺃﻥﱠ ﺍﳉﻤﻊ ﺍﻟﺼﺤﻴﺢ ﻳﺼﻠﺢ ﻟﻠﻘﻠﻴﻞ ﻭﺍﻟﻜﺜﲑ ﻭ‪‬ﻓﹾﻘﺎﹰ ﻟﻠﺴ‪‬ﻴﺎﻕ ﺍﻟﺬﻱ ﻳﺮﺩ ﻓﻴﻪ‪.‬‬
‫ﻭﺳﻮﻑ ﻳﺮﺩ ﻻﺣﻘﺎﹰ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﳊﺪﻳﺚ ﻋﻦ ﻣﻘﻮﻟﺔ ﺍﻟﻘِﻠﱠﺔ ﻭﺍﻟﻜﹶﺜﹾﺮ‪‬ﺓ ﰲ ﲨﻊ ﺍﻟﺘﻜﺴﲑ‪.‬‬

‫ﻃﻠﺐ ﺍﳋﻔﱠﺔ ﰲ ﲨﻊ ﺍﳌﺬﻛﺮ ﺍﻟﺴﺎﱂ‬

‫ﺫﹸﻛِﺮ ﻓﻴﻤﺎ ﺳﺒﻖ ﺃﻥﱠ ﺍﳉﻤﻊ ﺍﻟﺼﺤﻴﺢ ﺃﻭ ﺍﻟﺴﺎﱂ ﻣﺎ ﺳﻠِﻤﺖ ﺑﻨﻴﺘﻪ‪ ،‬ﺑﺰﻳﺎﺩﺓٍ ﺗﻠﺤﻘﻪ ﰲ‬
‫ﺁﺧﺮﻩ ﻗﺪ ﺗﻜﻮﻥ ﻭﺍﻭﺍﹰ ﻭﻧﻮﻧﺎﹰ‪ ،2‬ﺃﻭ ﻳﺎﺀً ﻭﻧﻮﻧﺎﹰ ﺣﺴﺐ ﻣﻮﻗﻊ ﺍﻻﺳﻢ ﻣﻦ ﺍﻹﻋﺮﺍﺏ‪.‬‬
‫ﻭﺍﳉﻤﻊ ﺍﻟﺼﺤﻴﺢ ﻻ ﻳﻌﺘﺮﻳﻪ ﺗﻐﻴﲑ ﺩﺍﺧﻠﻲ‪ ‬ﰲ ﺑﻨﻴﺘﻪ ﻛﺬﺍﻙ ﺍﻟﺬﻱ ﻧﻠﺤﻈﻪ ﰲ ﲨﻊ‬
‫ﺍﻟﺘﻜﺴﲑ‪ ،‬ﻭﻟﻜﻦ ﻧﻼﺣﻆ ﺃﻥﱠ ﲨﻊ ﺍﳌﺬﻛﺮ ﺍﻟﺴﺎﱂ ﻟﻪ ﻭﺿﻊ‪ ‬ﺧﺎﺹ‪ ‬ﻣﻊ ﺍﻷﲰﺎﺀ ﺍﳌﻤﺪﻭﺩﺓ‪،‬‬
‫‪3‬‬
‫ﻭﺍﳌﻘﺼﻮﺭﺓ‪ ،‬ﻭﺍﳌﻨﻘﻮﺻﺔ‪ .‬ﻓﺎﻻﺳﻢ ﺍﳌﻤﺪﻭﺩ‪ ،‬ﳘﺰﺗﻪ ﳍﺎ ﺛﻼﺙﹸ ﺣﺎﻻﺕ‪:‬‬
‫‪ 1‬ـ ﺗﺒﻘﻰ ﺍﳍﻤﺰﺓ ﺇﺫﺍ ﻛﺎﻧﺖ ﺃﺻﻠﻴ‪‬ﺔ‪ ،‬ﻣﺜﻞ‪ :‬ﻗﹸﺮﺍﺀ ﻗﹸﺮ‪‬ﺍﺀﻭﻥ‪.‬‬
‫‪ 2‬ـ ﺗﺒﻘﻰ ﺍﳍﻤﺰﺓ‪ ،‬ﺃﻭ ﺗﻘﻠﺐ ﻭﺍﻭﺍﹰ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻨﻘﻠﺒﺔﹰ ﻋﻦ ﺃﺻﻞٍ‪ ،‬ﻣﺜﻞ‪ :‬ﺑﻨ‪‬ﺎﺀ‬
‫ﺑﻨ‪‬ﺎﺀﻭﻥ‪ ،‬ﺃﻭ ﺑﻨ‪‬ﺎﻭﻭﻥ‪.‬‬
‫‪ 3‬ـ ﳚﻮﺯ ﺍﻟﻮﺟﻬﺎﻥ ﺇﻥ ﻛﺎﻧﺖ ﺍﳍﻤﺰﺓ ﻟﻺﳊﺎﻕ‪ ،‬ﻣﺜﻞ‪ :‬ﻋِﻠﺒﺎﺀ ﻋﻠﺒﺎﺀﻭﻥ‪ ،‬ﻭﻋِﻠﹾﺒﺎﻭﻭﻥ‪.‬‬
‫ﺇﺫﺍ ﺧﺘﻢ ﺍﻻﺳﻢ ﺍﳌﺬﻛﺮ ‪‬ﻤﺰﺓ ﺍﻟﺘ‪‬ﺄﻧﻴﺚ ﺍﳌﻤﺪﻭﺩﺓ ﻗﹸﻠﺒﺖ ﻭﺍﻭﺍﹰ‪ ،‬ﻣﺜﻞ‪ :‬ﺯﻛﺮﻳﺎﺀ ﺯﻛﺮﻳﺎﻭﻭﻥ‪.‬‬
‫ﺃﻣ‪‬ﺎ ﺍﳌﻘﺼﻮﺭ ﻓﺘ‪‬ﺤﺬﻑ ﺃﻟﻔﻪ‪ ،‬ﻭﻳ‪‬ﻔﺘﺢ ﻣﺎ ﻗﺒﻠﻬﺎ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻴﻬﺎ‪ .‬ﻣﺜﻞ‪ :‬ﻣﺼﻄﻔﻰ ﻣﺼ‪‬ﻄﹶﻔﹶﻮﻥ‪.‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪) ﴾ Q P O N M ﴿ :‬ﺹ‪ .(47 :‬ﻭﺍﳌﻨﻘﻮﺹ ﳚﺐ ﺣﺬﻑ ﻳﺎﺋﻪ‪،‬‬
‫‪4‬‬
‫ﻭﺿﻢ‪ ‬ﻣﺎ ﻗﺒﻞ ﺍﻟﻮﺍﻭ‪ ،‬ﻭﻛﺴﺮ ﻣﺎ ﻗﺒﻞ ﺍﻟﻴﺎﺀ‪ ،‬ﺍﻟﻘﺎﺿﻲ ﺍﻟﻘﺎﺿ‪‬ﻮﻥ‪ ،‬ﺍﻟﻘﺎﺿِﲔ‪.‬‬
‫ﻭﻗﺪ ﻧﺘﺴﺎﺀﻝ ﻟِﻢ‪ ‬ﺟﻨﺤﺖ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﺇﱃ ﻫﺬﺍ ﺍﻟﺘﻐﻴﲑ؟ ﻻ ﳒﺪ ﺇﺟﺎﺑﺔﹰ ﳍﺬﺍ ﺍﻟﺴ‪‬ﺆﺍﻝ ﺃﻛﺜﺮ‬

‫‪ 1‬ﺍﺑﻦ ﻳﻌﻴﺶ‪ ،‬ﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺹ‪.11‬‬

‫‪ 2‬ﻭﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻨﻮﻥ ﻣﻔﺘﻮﺣﺔ ﻣﻊ ﺍﳉﻤﻊ ﺍﻟﺴﺎﱂ ﺍﳌﺬﻛﺮ‪ ،‬ﻭﻫﻲ ﻋﻮﺽ ﻣﻦ ﺗﻨﻮﻳﻦ ﺍﳌﻔﺮﺩ‪ ،‬ﻭﳌﺰﻳﺪ ﻣﻦ ﺍﻟﺘﻔﺼﻴﻞ ﺍﻧﻈﺮ‪:‬‬
‫ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﳘﻊ ﺍﳍﻮﺍﻣﻊ‪ ،‬ﺝ‪ ،1‬ﺹ‪ 159‬ﻭ‪.160‬‬
‫‪ 3‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺝ‪ ،1‬ﺹ‪ 147‬ﻭ‪.148‬‬
‫‪ 4‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺝ‪ ،1‬ﺹ‪.153‬‬
 ‫ﺍﻟﺘﺠﺪﻳﺪ ـــ ﺍ‪‬ﻠﺪ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ ‪ .‬ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺜﻼﺛﻮﻥ‪1434 .‬ﻫ ‪2013 /‬ﻡ‬ ‫‪178‬‬

‫ﻣﻦ ﺍﻟﻘﻮﻝ ﺇ‪‬ﻢ ﻳﻔﺮ‪‬ﻭﻥ ﻣﻦ ﺍﻟﺜﱢﻘﻞ ﺇﱃ ﺍﳋﻔﱠﺔ‪ ،‬ﻓﻤﻊ ﺍﳌﻘﺼﻮﺭ ﻋﻨﺪ ﺇﳊﺎﻗﻪ ﺑﻼﺣﻘﺔ ﲨﻊ ﺍﳌﺬﻛﺮ‬
‫ﻳﻨﺘﺞ ﻋﻦ ﺫﻟﻚ ﺃﺭﺑﻊ ﺣﺮﻛﺎﺕٍ ﻗﺼﺎﺭ‪ ،‬ﺃﻭ ﺣﺮﻛﺘﺎﻥ ﻃﻮﻳﻠﺘﺎﻥ‪ ،‬ﻓﻴﺨﻔﱠﻒ ﻣﻦ ﻃﻮﻝ ﺍﻟﻔﺘﺤﺔ‬
‫ﻟﺘﺼﺒﺢ ﻗﺼﲑﺓ ﻣﺜﻞ‪ :‬ﻣ‪‬ﺼ‪‬ﻄﹶﻔﹶﻰ ﻣ‪‬ﺼ‪‬ﻄﹶﻔﹶﻮ‪‬ﻥﹶ‪ .‬ﺃﻣ‪‬ﺎ ﻣﻊ ﺍﻻﺳﻢ ﺍﳌﻨﻘﻮﺹ ﻓﺈﻥﱠ ﺇﳊﺎﻕ ﻻﺣﻘﺔ‬
‫ﺍﳉﻤﻊ ﺍﳌﺬﻛﺮ )ﻭﻥ( ﻳﻨﺘﺞ ﻋﻨﻪ ﺍﻟﺘﻘﺎﺀ ﺣﺮﻛﺎﺕٍ ﻣﺘﻨﺎﻓﺮﺓ ﻫﻲ ﺍﻷﻣﺎﻣﻴ‪‬ﺔ ﺍﻟﻀﻴﻘﺔ )ﺍﻟﻜﺴﺮﺓ(‪،‬‬
‫ﻭﺍﳋﻠﻔﻴ‪‬ﺔ ﺍﻟﻀﻴ‪‬ﻘﺔ )ﺍﻟﻀﻤﺔ( ﻓﺘﺴﻘﻂ ﺍﻟﻜﺴﺮﺓ ﻣﺜﻞ‪ :‬ﺍﻟﻘﺎﺿِﻲ ﺍﻟﻘﹶﺎﺿ‪‬ﻮﻥ‪ 1.‬ﻭﻣﺎ ﺣﺪﺙ ﰲ‬
‫ﺍﻻﺳﻢ ﺍﳌﻘﺼﻮﺭ ﻭﺍﳌﻨﻘﻮﺹ ﻫﻮ ﲢﻮ‪‬ﻝﹲ ﻷﺳﺒﺎﺏٍ ﺻﻮﺗﻴ‪‬ﺔ ﻛﻤﺎ ﻫﻮ ﻭﺍﺿﺢ‪ ،‬ﻓﺎﻟﺘﺠﺎﻧﺲ ﺍﻟﺼﻮﰐ‬
‫ﺃﻣﺮ‪ ‬ﻣﻄﻠﻮﺏ‪ ‬ﰲ ﲨﻴﻊ ﺍﻟﻠﱡﻐﺎﺕ‪ ،‬ﻭﻫﻮ ﰲ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﺃﺻﻞﹲ ﻣﻦ ﺍﻷﺻﻮﻝ ﺍﳌﻘﺮ‪‬ﺭﺓ‪ ،‬ﻓﻨﺠﺪﻫﻢ‬
‫ﻳﺴﻜﱢﻨﻮﻥ ﺍﻟﻌﲔ ﰲ )ﻓﹸﻌ‪‬ﻞ( ﲨﻌﺎﹰ ﺇﺫﺍ ﻛﺎﻧﺖ ﻋﻴﻨﻪ ﻭﺍﻭﺍﹰ ﻣﺜﻞ‪ :‬ﻋ‪‬ﻮ‪‬ﻥ ﰲ ﲨﻊ ﻋ‪‬ﻮ‪‬ﺍﻥ ﻛﺮﺍﻫﻴﺔ‬
‫ﻟﻠﻮﺍﻭ ﺑﲔ ﺿﻤ‪‬ﺘﲔ‪ ،2‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳ‪‬ﺴﺒﺐ ﺛﻘﻼﹰ ﻋﻠﻰ ﺍﻟﻠﺴﺎﻥ‪.‬‬

‫ﺏ ـ ﲨﻊ ﺍﳌﺆﻧﺚ ﺍﻟﺴﺎﱂ‬
‫ﻫﻮ ﻣﺎ ﻳﺪﻝﱡ ﻋﻠﻰ ﺃﻛﺜﺮ ﻣﻦ ﺍﺛﻨﺘ‪‬ﲔ ﺑﺴﺒﺐ ﺯﻳﺎﺩﺓٍ ﰲ ﺁﺧﺮﻩ ﺃﻏﻨ‪‬ﺖ ﻋﻦ ﻋﻄﻒ ﺍﳌﻔﺮﺩﺍﺕ‬
‫ﺍﳌﺘﻤﺎﺛﻠﺔ ﰲ ﺍﳌﻌﲎ ﻭﺍﳊﺮﻭﻑ ﻭﺍﳊﺮﻛﺎﺕ‪ ،‬ﻭﺗﻠﻚ ﺍﻟﺰ‪‬ﻳﺎﺩﺓ ﻫﻲ ﺍﻷﻟﻒ ﻭﺍﻟﺘ‪‬ﺎﺀ ﰲ ﺁﺧﺮﻩ‪ .‬ﻭﻫﻮ‬
‫‪3‬‬
‫ﻋﺎﻡ‪ ‬ﻻ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺃﻋﻼﻡ ﺍﳌﺆﻧ‪‬ﺜﺎﺕ‪ ،‬ﻭﻳﻨﻘﺎﺱ ﰲ ﻛﻞﱟ ﳑﺎ ﻳﺄﰐ‪:‬‬
‫‪ 1‬ـ ﻣﺎ ﺧ‪‬ﺘِﻢ ﺑﻌﻼﻣﺔ ﺗﺄﻧﻴﺚ ﻣﻄﻠﻘﺎﹰ‪ ،‬ﳌﺬﻛﺮ ﺃﻭ ﻣﺆﻧ‪‬ﺚ‪ ،‬ﻣﺜﻞ‪ :‬ﻓﺎﻃﻤﺔ ﻓﺎﻃﻤﺎﺕ‪ ،‬ﻭﺳ‪‬ﻠﹾﻤﻰ‬
‫ﺳ‪‬ﻠﹾﻤ‪‬ﻴ‪‬ﺎﺕ‪ ،‬ﻭﺯﻫﺮﺍﺀ ﺯﻫﺮﺍﻭﺍﺕ‪ .‬ﻭﻳﺴﺘﺜﲎ ﻣﻦ ﺫﻟﻚ )ﺃﻓﻌ‪‬ﻞ ﻓﹶﻌ‪‬ﻼﺀ(‪ ،‬ﻋﻨﺪ ﺍﻟﺒﺼﺮﻳ‪‬ﲔ ﻋﻠﻰ‬
‫ﺧﻼﻑ ﺍﻟﻜﻮﻓﻴ‪‬ﲔ‪ .4‬ﻭﻳﺴﺘﺜﲎ ﳑﺎ ﺧ‪‬ﺘِﻢ ﺑﺎﻟﺘﺎﺀ‪ :‬ﺍﻣﺮﺃﺓ‪ ،‬ﻭﺃﹶﻣ‪‬ﺔ‪ ،‬ﻭﺷ‪‬ﻔﹶﺔ‪ ،‬ﻭﺷ‪‬ﺎﺓ‪ ،‬ﻭﺃﹸﻣ‪‬ﺔ‪ ،‬ﻭﻣِﻠﱠﺔ‪.5‬‬
‫‪ 2‬ـ ﻣﺼﻐ‪‬ﺮ ﻣﺎ ﻻ ﻳﻌﻘﻞ ﻣﺜﻞ‪ :‬ﺩِﺭ‪‬ﻫﻢ ﺩ‪‬ﺭ‪‬ﺍﻫﻢ )ﺩ‪‬ﺭ‪‬ﻳ‪‬ﻬِﻢ ﺩ‪‬ﺭ‪‬ﻳ‪‬ﻬِﻤﺎﺕ(‪.‬‬
‫‪ 3‬ـ ﻛﻞﱡ ﻋ‪‬ﻠﹶﻢ ﳌﺆﻧﺚ ﺣﻘﻴﻘﻲ‪ ،‬ﻭﻟﻴﺲ ﻓﻴﻪ ﻋﻼﻣﺔ ﺗﺄﻧﻴﺚ‪ ،‬ﻣﺜﻞ‪ :‬ﺯﻳﻨﺐ ﺯﻳﻨ‪‬ﺒﺎﺕ‪.‬‬

‫‪ 1‬ﺷﺎﻫﲔ‪ ،‬ﺍﳌﻨﻬﺞ ﺍﻟﺼﻮﰐ ﻟﻠﺒﻨﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺹ‪129‬ﻭ ‪.130‬‬

‫‪ 2‬ﺳﻴﺒﻮﻳﻪ‪ ،‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺝ‪ ،4‬ﺹ‪.359‬‬
‫‪ 3‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺮﺿﻲ‪ ،‬ﺷﺮﺡ ﻛﺎﻓﻴﺔ ﺍﺑﻦ ﺍﳊﺎﺟﺐ‪ ،‬ﺝ‪ ،2‬ﺹ‪ 187‬ﻭ‪ .188‬ﻭﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﳘﻊ ﺍﳍﻮﺍﻣﻊ‪ ،‬ﺝ‪ ،1‬ﺹ‪ 79‬ﻭ‪.80‬‬
‫‪ 4‬ﺍﻟﺘﻨﻘﺎﺭﻯ‪" ،‬ﲨﻊ ﺍﻟﺘﻜﺴﲑ ﰲ ﺍﻟﻘﺮﺁ ﻥ ﺍﻟﻜﺮﱘ ﺩﺭﺍﺳﺔ ﺻﺮﻓﻴﺔ ﻭﳓﻮﻳﺔ ﻭﺩﻻﻟﻴﺔ"‪ ،‬ﺹ‪53‬ﻭ‪.54‬‬
‫‪ 5‬ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ ﳚﻤﻊ ﲨﻊ ﺗﻜﺴﲑ ﺑﺎﺳﺘﺜﻨﺎﺀ )ﺍﻣﺮﺃﺓ( ﻓﺈ‪‬ﺎ ﲡﻤﻊ ﻋﻠﻰ )ﻧﺴﺎﺀ( ﺃﻱ ﻋﻠﻰ ﺍﺳﻢ ﺍﳉﻤﻊ‪.‬‬
‫‪179‬‬ ‫ﺻﺎﱀ ﳏﺠﻮﺏ ﳏﻤ‪‬ﺪ ﺍﻟﺘﻨﻘﺎﺭﻱ ‪ -‬ﻣﻨﻬﺞ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﰲ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﻟﻌﺪﺩ‬

‫‪ 4‬ـ ﺻﻔﺔ ﺍﳌﺬﻛﺮ ﻏﲑ ﺍﻟﻌﺎﻗﻞ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﰲ ‪) ﴾ C B‬ﺍﻟﺒﻘﺮﺓ‪.(184 :‬‬

‫ﺃﻣ‪‬ﺎ ﺍﻟﻮﺻﻒ ﺍﳋﺎﺹ‪ ‬ﺑﺎﳌﺆﻧ‪‬ﺚ ﺍ‪‬ﺮ‪‬ﺩ ﻣﻦ ﺍﻟﺘﺎﺀ‪ ،‬ﻓﻼ ﻳ‪‬ﺠﻤﻊ ﺑﺎﻷﻟﻒ ﻭﺍﻟﺘﺎﺀ‪ ،‬ﺑﻞ ﻳ‪‬ﺠﻤﻊ‬
‫ﲨﻊ ﺗﻜﺴﲑٍ‪ ،‬ﻣﺜﻞ‪ :‬ﺣﺎﺋﺾ ﺣﻮﺍﺋﺾ‪.‬‬
‫‪ 5‬ـ ﻛﻞﱡ ﲬﺎﺳﻲ‪ ‬ﱂ ﻳ‪‬ﺴﻤﻊ ﻟﻪ ﻋﻦ ﺍﻟﻌﺮﺏ ﲨﻊ ﺗﻜﺴﲑٍ ﻣﺜﻞ‪ :‬ﺳ‪‬ﺮﺍﺩﻕ ﺳ‪‬ﺮﺍﺩِﻗﺎﺕ‪.‬‬

‫ﺍﳌﻠﺤﻖ ﲜﻤﻊ ﺍﳌﺆﻧ‪‬ﺚ ﺍﻟﺴﺎﱂ‬

‫ﺃ ـ ﺃﲰﺎﺀ ﺍﳉﻤﻮﻉ‪ ،‬ﻣﺜﻞ‪ :‬ﺃﻭﻻﺕ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪) ﴾ / . - ,﴿ :‬ﺍﻟﻄﻼﻕ‪.(6 :‬‬
‫‪1‬‬

‫ﺏ ـ ﻣﺎ ﺳ‪‬ﻤ‪‬ﻲ ﺑﻪ ﻣﻦ ﻫﺬﺍ ﺍﳉﻤﻊ‪ ،‬ﻭﺻﺎﺭ ﻋﻠﻤﺎﹰ ﳌﺬﻛﱠﺮٍ ﺃﻭ ﻣﺆﻧ‪‬ﺚ‪ ،‬ﻣﺜﻞ‪ :‬ﻋ‪‬ﺮ‪‬ﻓﺎﺕ‪،‬‬

‫‪2‬‬
‫ﻭﺃﺫﺭﻋﺎﺕ‪ .‬ﻗﺎﻝ ﺍﻣﺮﺅ ﺍﻟﻘﻴﺲ‪:‬‬
‫ﺑِﻴ‪‬ﺜﺮِﺏ‪ ‬ﺃﺩﱏ ﺩﺍﺭِﻫﺎ ﻧﻈﺮ‪ ‬ﻋـﺎﻟِﻲ‬ ‫ﺗﻨﻮ‪‬ﺭﺗ‪‬ﻬﺎ ﻣﻦ ﺃﺫﹾﺭِﻋ‪‬ﺎﺕٍ ﻭﺃﻫﻠﹸﻬﺎ‬
‫ﻳﺮﻓﻊ ﻫﺬﺍ ﺍﳉﻤﻊ ﺑﺎﻟﻀﻤﺔ‪ ،‬ﻭﻳ‪‬ﻨﺼﺐ ﻭﻳ‪‬ﺠﺮ‪ ‬ﺑﺎﻟﻜﺴﺮﺓ‪ ،‬ﻭﺃﺟﺎﺯ ﺍﻟﻜﻮﻓﻴ‪‬ﻮﻥ ﻧﺼﺐ ﻫﺬﺍ‬
‫ﺍﳉﻤﻊ ﺑﺎﻟﻔﺘﺤﺔ ﻣﻄﻠﻘﺎﹰ‪ 3،‬ﺍﻋﺘﻤﺎﺩﺍﹰ ﻋﻠﻰ ﻣﺎ ﺃﻧﺸﺪﻩ ﺍﻟﻔﺮ‪‬ﺍﺀ ﻷﰊ ﺫﺅﻳﺐ‪:4‬‬
‫ﺛﺒﺎﺗﺎﹰ ﻋﻠﻴﻬـﺎ ﺫﹸﻟﹸﻬ‪‬ـﺎ ﻭﺍﻛﺘِﺌﹶﺎﺑ‪‬ﻬ‪‬ـﺎ‬ ‫ﻓﻠﻤ‪‬ﺎ ﺟ‪‬ﻼﻫ‪‬ﺎ ﺑﺎﻷُﻳ‪‬ﺎﻡ ﲢﻴ‪‬ـﺰﺕ‪‬‬
‫﴿‪s r‬‬ ‫ﻭﺍﻟﺮﺃﻱ ﺍﻷﻭﻝ ﻫﻮ ﺍﻷﻓﺼﺢ‪ ،‬ﻷﻧ‪‬ﻪ ﻟﻐﺔ ﺍﻟﺘ‪‬ﻨ‪‬ﺰﻳﻞ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫‪) ﴾t‬ﺍﻷﺣﺰﺍﺏ‪.(35 :‬‬

‫ﺝ ـ ﺠﻤﻊ ﺍﻟﺘﻜﺴﻴﺭ‬
‫ﺗﻌﺮﻳﻔﻪ‬
‫ﲨﻊ ﺍﻟﺘ‪‬ﻜﺴﲑ ﺳ‪‬ﻤ‪‬ﻲ ﺑﺬﻟﻚ ﻋﻠﻰ ﺍﻟﺘ‪‬ﺸﺒﻴﻪ ﺑﺘﻜﺴﲑ ﺍﻵﻧِﻴ‪‬ﺔ‪ ،‬ﻷﻥ ﺗﻜﺴﲑﻫﺎ ﺇﳕﺎ ﻫﻮ ﺇﺯﺍﻟﺔ‬

‫‪ 2‬ﺍﺑﻦ ﻳﻌﻴﺶ‪ ،‬ﺍﳌﻔﺼﻞ‪ ،‬ﺝ‪ ،1‬ﺹ‪.47‬‬

‫‪ 3‬ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﳘﻊ ﺍﳍﻮﺍﻣﻊ‪ ،‬ﺝ‪ ،1‬ﺹ‪.77‬‬
‫‪ 4‬ﺍﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﺷﺮﺡ ﺍﻟﻜﺎﻓﻴﺔ ﺍﻟﺸﺎﻓﻴﺔ )ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻁ‪،1‬‬
‫‪1420‬ﻫ‪2000/‬ﻡ(‪ ،‬ﺹ‪ 82‬ﻭ‪.83‬‬
 ‫ﺍﻟﺘﺠﺪﻳﺪ ـــ ﺍ‪‬ﻠﺪ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ ‪ .‬ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺜﻼﺛﻮﻥ‪1434 .‬ﻫ ‪2013 /‬ﻡ‬ ‫‪180‬‬

‫ﺍﻟﺘﺌﺎﻡ ﺃﺟﺰﺍﺋﻬﺎ‪ 1.‬ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﺍﻟﻠﱡﻐﻮﻱ‪ ‬ﻫﻮ ﻣﺎ ﻧﻠﺤﻈﻪ ﰲ ﺗﻌﺮﻳﻒ ﺍﻟﻨ‪‬ﺤﺎﺓ ﳉﻤﻊ ﺍﻟﺘﻜﺴﲑ ﺇ ﹾﺫ‬
‫ﺣﺪ‪‬ﻭﻩ ﺑﻘﻮﳍﻢ‪ :‬ﻫﻮ ﻣﺎ ﺩﻝﱠ ﻋﻠﻰ ﺃﻛﺜﺮ ﻣﻦ ﺍﺛﻨﲔ ﺃﻭ ﺍﺛﻨﺘ‪‬ﲔ‪ ،‬ﻭﻫﻮ ﻋﺎﻡ‪ ‬ﰲ ﺍﻟﻌﻘﻼﺀ ﻭﻏﲑﻫﻢ‪،‬‬
‫ﻣﻊ ﺗﻐﻴﲑٍ ﰲ ﺻﻴﻐﺘﻪ‪ 2.‬ﻭﺍﻟﺘ‪‬ﻐﻴﲑ ﺍﻟﺬﻱ ﳛﺪﺙ ﰲ ﺻﻴﻐﺘﻪ ﻳﻨﻘﺴﻢ ﺇﱃ ﺳﺘﺔ ﺃﻗﺴﺎﻡٍ ﻭﻫﻲ‪:‬‬
‫﴿‪v u t s r‬‬ ‫‪ 1‬ـ ﺗﻐﻴﲑ‪ ‬ﺑﺰﻳﺎﺩﺓٍ‪ ،‬ﻣﺜﻞ‪ :‬ﺻِﻨ‪‬ﻮ‪ ،‬ﺻِﻨ‪‬ﻮﺍﻥ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫‪) ﴾ y x w‬ﺍﻟﺮﻋﺪ‪.(4 :‬‬
‫‪ 2‬ـ ﺗﻐﻴﲑ ﺑﻨﻘﺺٍ ﰲ ﺣﺮﻭﻑ ﺍﳌﻔﺮﺩ‪ ،‬ﻭﺗﻐﻴﲑ ﰲ ﺍﻟﺸﻜﻞ ﻣﺜﻞ‪ :‬ﻏﹸﺮﻓﺔ‪ ،‬ﻏﹸﺮ‪‬ﻑ‪ .‬ﻗﺎﻝ‬
‫ﺗﻌﺎﱃ‪) ﴾ ¿ ¾ ½ ¼ » º ¹ ¸ ¶﴿ :‬ﺍﻟﺰﻣﺮ‪.(20 :‬‬
‫ﻭﻗﺪ ﺯﻋﻢ ﺑﻌﺾ ﺍﳌﹸﺤﺪﺛﲔ‪ 3‬ﺃﻥﱠ ﻫﺬﺍ ﺍﻟﻀ‪‬ﺮﺏ‪ ،‬ﳝﻜﻦ ﺇﺩﺧﺎﻟﹸﻪ ﲢﺖ ﺍﺳﻢ ﺍﳉﻨﺲ ﺍﳉﻤﻌﻲ‪،‬‬
‫ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻧ‪‬ﻪ ﻳﻔﺘﺮﻕ ﻋﻦ ﺍﺳﻢ ﺍﳉﻨﺲ ﺑﺄﻧ‪‬ﻪ ﻳﻘﺒﻞ ﺍﻟﺘﺄﻧﻴﺚ‪ .‬ﻧﻘﻮﻝ‪ :‬ﻫﻲ ﺍﻟﻐ‪‬ﺮ‪‬ﻑ‪ ،‬ﻓﺨﻠﻮ‪‬‬
‫‪4‬‬
‫ﻫﺬﻩ ﺍﻟﺼﻴﻐﺔ ﻣﻦ ﺍﻟﺘﺎﺀ ﻻ ﻳﺪﺧﻠﻬﺎ ﰲ ﺑﺎﺏ ﺍﺳﻢ ﺍﳉﻨﺲ ﺍﳉﻤﻌﻲ‪.‬‬
‫﴿‪Ð Ï Î‬‬ ‫ﺗﻐﻴﲑ‪ ‬ﺑﺎﻟﺸ‪‬ﻜﻞ ﻓﻘﻂ‪ ،‬ﻣﺜﻞ‪ :‬ﺳ‪‬ﻘﻒ‪ ،‬ﺳ‪‬ﻘﹸﻒ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬ ‫‪3‬ـ‬

‫‪) ﴾ Õ Ô Ó Ò Ñ‬ﺍﻟﺰﺧﺮﻑ‪.(33 :‬‬

‫﴿‪{ z y‬‬ ‫‪ 4‬ـ ﺗﻐﻴﲑ ﺑﺎﻟﺸﻜﻞ ﻭﺍﻟﺰﻳﺎﺩﺓ‪ ،‬ﻣﺜﻞ‪ :‬ﺭ‪‬ﺟ‪‬ﻞ‪ ،‬ﺭِﺟ‪‬ﺎﻝ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫| ﴾ )ﺍﻟﻨﺴﺎﺀ‪.(32 :‬‬
‫﴿ﻱ ‪9 8‬‬ ‫ﺗﻐﻴﲑ ﺑﺎﻟﺸﻜﻞ ﻭﺍﻟﻨ‪‬ﻘﺼﺎﻥ‪ ،‬ﻣﺜﻞ‪ :‬ﻛِﺘ‪‬ﺎﺏ‪ ،‬ﻛﹸﺘ‪‬ﺐ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬ ‫‪5‬ـ‬

‫‪) ﴾ = < ; :‬ﺍﻷﻧﺒﻴﺎﺀ‪.(104 :‬‬

‫ﻗﺎﻝ ﺗﻌﺎﱃ‪z ﴿ :‬‬ ‫‪ 6‬ـ ﺗﻐﻴﲑ ﺑﺎﻟﺸﻜﻞ ﻭﺍﻟﻨﻘﺺ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻣﻌﺎﹰ‪ ،‬ﻣﺜﻞ‪ :‬ﻏﻼﻡ‪ ،‬ﻏِﻠﹾﻤﺎﻥ‪.‬‬

‫‪ 1‬ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪ ،‬ﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺹ‪.63‬‬

‫‪ 2‬ﺍﻟﺮﺿﻲ‪ ،‬ﺷﺮﺡ ﻛﺎﻓﻴﺔ ﺍﺑﻦ ﺍﳊﺎﺟﺐ‪ ،‬ﺝ‪ ،2‬ﺹ‪) 190‬ﺑﺘﺼﺮﻑ(‪.‬‬
‫‪ 3‬ﺃﺑﻮ ﺍﻟﻔﺘﻮﺡ‪ ،‬ﳏﻤﺪ‪ ،‬ﻋﻠﻢ ﺍﻟﺼﺮﻑ ﺩﺭﺍﺳﺔ ﺻﺮﻓﻴﺔ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺩ‪ .‬ﻁ‪1406 ،‬ﻫ‪1986/‬ﻡ‪ ،‬ﺹ‪.149‬‬
‫‪ 4‬ﺍﻧﻈﺮ‪ :‬ﺍﺑﻦ ﻳﻌﻴﺶ‪ ،‬ﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺝ‪ ،5‬ﺹ‪ .6‬ﻭﺍﻟﺼﺒﺎﻥ‪ ،‬ﳏﻤﺪ ﻋﻠﻲ ﺍﻟﺼﺒﺎﻥ‪ ،‬ﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ ﻋﻠﻰ ﺍﻷﴰﻮﱐ ﻷﻟﻔﻴﺔ‬
‫ﺍﺑﻦ ﻣﺎﻟﻚ )ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺩ‪ .‬ﻁ‪1374 ،‬ﻫ‪1900/‬ﻡ(‪ ،‬ﺝ‪ ،4‬ﺹ‪.87‬‬
‫‪181‬‬ ‫ﺻﺎﱀ ﳏﺠﻮﺏ ﳏﻤ‪‬ﺪ ﺍﻟﺘﻨﻘﺎﺭﻱ ‪ -‬ﻣﻨﻬﺞ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﰲ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﻟﻌﺪﺩ‬

‫{ | } ~  ¡ ﴾ )ﺍﻟﻄﻮﺭ‪.(24 :‬‬
‫ﻭﱂ ﻧ‪‬ﺸﺮ ﺇﱃ ﺍﻟﺘ‪‬ﻐﻴﲑ ﺍﳌﻘﺪ‪‬ﺭ ﺍﻟﺬﻱ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺳﻴﺒﻮﻳﻪ ﺑﻘﻮﻟﻪ‪" :‬ﻭﻗﺪ ﻛﹸﺴ‪‬ﺮ ﺣﺮﻑ‪ ‬ﻣﻨﻪ ﻋﻠﻰ‬
‫)ﻓﹸﻌ‪‬ﻞ( ﻛﻤﺎ ﻛﹸﺴ‪‬ﺮ ﻋﻠﻴﻪ )ﻓﹶﻌ‪‬ﻞﹲ( ﻭﺫﻟﻚ ﻗﻮﻟﻚ ﻟﻠﻮﺍﺣﺪ‪ :‬ﻫﻮ ﺍﻟﻔﹸﻠﻚ ﻓﺘ‪‬ﺬﻛﱢﺮ‪ ،‬ﻭﻟﻠﺠﻤﻴﻊ‪ :‬ﻫﻲ‬
‫ﺍﻟﻔﹸﻠﹾﻚ‪ 1."...‬ﻓﻬﻮ ﻳﺮﻯ ﺃ‪‬ﺎ ﻋﻠﻰ ﺻﻴﻐﺔ ﻭﺍﺣﺪﺓ ﰲ ﺍﳌﻔﺮﺩ ﻭﺍﳉﻤﻊ‪ ،‬ﻓﻴﻘﺪﺭ ﻓﻴﻬﺎ ﺯﻭﺍﻝ‬
‫ﺣﺮﻛﺎﺕ ﺍﳌﻔﺮﺩ‪ ،‬ﻭﺇﺑﺪﺍﳍﺎ ﲝﺮﻛﺎﺕٍ ﺗﺪﻝﱡ ﻋﻠﻰ ﺍﳉﻤﻊ‪ .‬ﻭﻋﺪﻡ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﻫﺬﺍ ﺍﻟﺘﻐﻴﲑ ﻣﺮﺩ‪‬ﻩ ﺇﱃ‬
‫ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﻐﻴﲑ ﻣﺒﲏ‪ ‬ﻋﻠﻰ ﺍﻓﺘﺮﺍﺿﺎﺕ‪ ،‬ﻭﺍﳌﻨﻬﺞ ﺍﻟﻮﺻﻔﻲ ﺍﻟﺬﻱ ﻳﺴﲑ ﻋﻠﻴﻪ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻳﺮﻓﺾ‬
‫ﺍﻻﻓﺘﺮﺍﺿﺎﺕ ﻭﺍﻟﺘ‪‬ﺄﻭﻳﻼﺕ‪ ،‬ﻭﻳﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟﻠﱡﻐﻮﻳﺔ ﻛﻤﺎ ﻫﻲ‪ ،‬ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻳﺒﺪﻭ ﺃﻥﱠ‬
‫ﺍﻟﺮﺃﻱ ﺍﻟﺬﻱ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﺑﻦ ﻣﺎﻟﻚ ﰲ "ﺍﻟﺘ‪‬ﺴﻬﻴﻞ" ﻭﺍﻟﻘﺎﺋﻞ‪ :‬ﺑﺄﻥ ﺍﻟﻜﻠﻤﺎﺕ ﻣﺜﻞ‪ :‬ﻓﹸﻠﹾﻚ‪ ،‬ﻭﻫِﺠ‪‬ﺎﻥ‬
‫ﻭﺩِﻻﹶﺹ‪ ...‬ﺃﲰﺎﺀُ ﲨﻮﻉٍ ﻫﻮ ﺍﻟﺮﺃﻱ ﺍﻟﺼﺎﺋﺐ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻷﻥﱠ ﻓﻴﻪ ﺍﺳﺘﻐﻨﺎﺀً ﻋﻦ ﺗﻘﺪﻳﺮ‬
‫‪2‬‬
‫ﺍﻟﺘﻐﻴﲑ‪ ،‬ﻭﻋﻠﻴﻪ‪ ،‬ﻳﻜﻮﻥ ﺍﻻﺷﺘﺮﺍﻙ ﺑﲔ ﺍﳌﻔﺮﺩ ﻭﺍﺳﻢ ﺍﳉﻤﻊ‪ ،‬ﻻ ﺑﲔ ﺍﳌﻔﺮﺩ ﻭﺍﳉﻤﻊ‪.‬‬
‫ﻭﺇﺫﺍ ﱂ ﺗﺘﻢ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺍﻟﺘﻐﻴﲑ ﺍﳌﻘﺪ‪‬ﺭ ﻓﺈﻥ ﻋﺪﻡ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﻣﺎ ﺃﲰﻮﻩ )ﺍﻟﻘﺴﻤﺔ‬
‫ﺍﻟﻌﻘﻠﻴﺔ(‪ 3 ،‬ﻳﻜﻮﻥ ﺃﻛﺜﺮ ﻣﻌﻘﻮﻟﻴ‪‬ﺔﹰ‪ ،‬ﺇﺫ ﱂ ﻳﻮﺭﺩﻭﺍ ﻟﻪ ﻣﺜﺎﻻﹰ‪ .‬ﳔﻠﺺ ﺇﱃ ﺃﻥﱠ ﲨﻊ ﺍﻟﺘﻜﺴﲑ ﻫﻮ‬
‫ﲨﻊ ﻻ ﻳﺘﻜﻮ‪‬ﻥ ﺑﺈﺿﺎﻓﺔ ﻻﺣﻘﺔ ﺇﱃ ﻣﻔﺮﺩﻩ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﺍﳉﻤﻊ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺑﻞ ﻳﺘﻢ‪‬‬
‫‪4‬‬
‫ﺑﺘﻐﻴﲑٍ ﺃﻭ ﺯﻳﺎﺩﺓ ﺃﻭ ﻧﻘﺼﺎﻥ‪ ،‬ﻭﺫﻟﻚ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﳊﺮﻑ ﺃﻭ ﺍﳊﺮﻛﺔ‪.‬‬

‫ﺍﻟﻘِﻠﱠﺔ ﻭﺍﻟﻜﹶﺜﹾﺮ‪‬ﺓ‬
‫ﺇﻥ ﺍﻟﺘﻐﻴﲑ ﺃﻭ ﺍﻟﺘﺤﻮ‪‬ﻝ ﺍﻟﺪﺍﺧﻠﻲ ﰲ ﲨﻊ ﺍﻟﺘﻜﺴﲑ ﺃﺩ‪‬ﻯ ﺇﱃ ﻧﺸﻮﺀ ﺻﻴﻎٍ ﻛﺜﲑﺓ ﻗﺴ‪‬ﻤﻬﺎ‬
‫ﺍﻟﻨﺤﺎﺓ ﺇﱃ ﻗﺴﻤﲔ‪ :‬ﺃ ـ ﺻﻴﻎ ﻟﻠﻘِﻠﱠﺔ‪ .‬ﺏ ـ ﺻﻴﻎ ﻟﻠﻜﹶﺜﹾﺮﺓ‪.‬‬
‫ﻭﺍﻟﺬﻱ ﲪﻠﻬﻢ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻘﺴﻴﻢ ﻫﻮ ﺃﻥﱠ ﺍﻷﻋﺪﺍﺩ ﻏﲑ ﻣﺘﻨﺎﻫﻴﺔ ﺍﻟﻜﹶﺜﹾﺮ‪‬ﺓ‪ ،‬ﻓﺎﺳﺘﺤﺎﻝ‬

‫‪ 1‬ﺳﻴﺒﻮﻳﻪ‪ ،‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺝ‪ ،3‬ﺹ‪.577‬‬

‫‪ 2‬ﺍﻟﺼﺒﺎﻥ‪ ،‬ﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ ﻋﻠﻰ ﺍﻷﴰﻮﱐ‪ ،‬ﺝ‪ ،4‬ﺹ‪.88‬‬
‫‪ 3‬ﺍﳊﻤﻼﻭﻱ‪ ،‬ﺷﺬﺍ ﺍﻟﻌﺮﻑ ﰲ ﻓﻦ‪ ‬ﺍﻟﺼﺮﻑ‪ ،‬ﺹ‪.56‬‬
‫‪ 4‬ﺷﺎﻫﲔ‪ ،‬ﺍﳌﻨﻬﺞ ﺍﻟﺼﻮﰐ ﻟﻠﺒﻨﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺹ‪.133‬‬
 ‫ﺍﻟﺘﺠﺪﻳﺪ ـــ ﺍ‪‬ﻠﺪ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ ‪ .‬ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺜﻼﺛﻮﻥ‪1434 .‬ﻫ ‪2013 /‬ﻡ‬ ‫‪182‬‬

‫ﻣﻌﻬﺎ ﻭﺿﻊ‪ ‬ﻣﺜﺎﻝٍ ﻟﻜﻞﱢ ﻣﻘﺪﺍﺭٍ ﻣﻦ ﺍﳉﻤﻊ‪ ،‬ﻓﻜﺎﻥ ﺃﻳﺴﺮ ﺍﻟﻄﺮﻕ ﻫﻮ ﺍﻟﻔﺼﻞ ﺑﲔ ﺍﻟﻘﻠﻴﻞ‬
‫ﻭﺍﻟﻜﺜﲑ‪ ،‬ﻓﻮﺿﻌﻮﺍ ـ ﺃﻱ ﺍﻟﻨﺤﺎﺓ ـ ﺻِﻴﻐ‪‬ﺎ ﻟﻠﻘﻠﱠﺔ‪ ،‬ﻭﺻﻴﻐ‪‬ﺎ ﺃﺧﺮﻯ ﻟﻠﻜﺜﺮﺓ‪ 1.‬ﻭﻗﺎﻟﻮﺍ ﺑﺄﻥ ﺍﳉﻤﻊ‬
‫ﺍﻟﺴﺎﱂ ﺃﻭ ﺍﻟﺼﺤﻴﺢ ﺩﺍﻝﱞ ﻋﻠﻰ ﺍﻟﻘِﻠﱠﺔ ﻭﺳﺒﻖ ﺃﻥ ﺭﺟﺤﻨﺎ ﺭﺃﻱ ﺍﺑﻦ ﺧﺮﻭﻑ ﰲ ﺻﻼﺣﻴ‪‬ﺔ‬
‫‪2‬‬
‫ﺍﳉﻤﻊ ﺍﻟﺴﺎﱂ ﻟﻠﻘﻠﺔ ﻭﺍﻟﻜﹶﺜﹾﺮ‪‬ﺓ‪ ،‬ﻭﺍﻟﻘﺮﻳﻨﺔ ﻫﻲ ﺍﻟﱵ ﲢﺪ‪‬ﺩ ﺫﻟﻚ‪.‬‬

‫ﺩﻻﻟﺔ ﺍﻟﻘِﻠﱠﺔ ﻭﺍﻟﻜﹶﺜﹾﺮ‪‬ﺓ‬

‫ﺫﻫﺐ ﺳﻴﺒﻮﻳﻪ ﺇﱃ ﺃﻥﱠ ﺻﻴﻎ ﺍﻟﻘِﻠﱠﺔ ﺗﺪﻝﱡ ﻋﻠﻰ ﺛﻼﺛﺔ ﺇﱃ ﻋﺸﺮﺓ‪ ،‬ﻭﺻِﻴﻎ ﺍﻟﻜﹶﺜﹾﺮ‪‬ﺓ ﺗﺪﻝﱡ ﻋﻠﻰ‬
‫ﻋﺸﺮﺓ ﺇﱃ ﻣﺎ ﻻ ‪‬ﺎﻳﺔ‪ 3.‬ﻭﻗﻴﻞ ﺇﻧ‪‬ﻬﻤﺎ ﳐﺘﻠﻔﺘﺎﻥ ﺑﺪﺀًﺍ ﻭﺍﻧﺘﻬﺎﺀً‪ ،‬ﻓﺎﻟﻘِﻠﱠﺔ ﻣﻦ ﺛﻼﺛﺔ ﺇﱃ ﻋﺸﺮﺓ‪ ،‬ﻭﺍﻟﻜﹶﺜﹾﺮ‪‬ﺓ‬
‫ﻣﻦ ﻋﺸﺮﺓ ﺇﱃ ﻣﺎ ﻻ ‪‬ﺎﻳﺔ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﺍﻟﺴﻌﺪ ﺍﻟﺘﻔﺘﺎﺯﺍﱐ‪ 4‬ﺃﻥ ﺑﺪﺀَ ﻛﻞﱟ ﻣﻨﻬﻤﺎ ﺛﻼﺛﺔ‪ ،‬ﻭﺍﻧﺘﻬﺎﺀ ﺍﻟﻘِﻠﱠﺔ‬
‫ﻋﺸﺮﺓ‪ ،‬ﻭﻻ ‪‬ﺎﻳﺔ ﻟﻠﻜﺜﺮﺓ‪ ،‬ﻓﺎﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﺟﻬ‪‬ﺔ ﺍﻟﻨﻬﺎﻳﺔ‪ ،‬ﻻ ﻣِﻦ ﺟﻬ‪‬ﺔ ﺍﳌﺒﺪﺃ‪ .‬ﻭﻳﻼﺣﻆ ﻣﻦ‬
‫ﺍﻟﺮﺃﻳﲔ ﺍﻟﺴﺎﺑﻘﲔ ﺃﻥ ﻫﻨﺎﻟﻚ ﺗﺪﺍﺧﻼﹰ ﺑﲔ ﺩﻻﻟﺔ ﺍﻟﻘِﻠﱠﺔ ﻭﺍﻟﻜﺜﺮﺓ ﰲ ﺍﻟﻌﺪﺩ ﻋﺸﺮﺓ‪ ،‬ﻭﳕﻴﻞ ﺇﱃ ﻗﻮﻝ‬
‫ﺍﻟﺮﺿﻲ ﺑﺄﻥ ﺍﻟﻜﺜﲑ‪" :‬ﻣﺎ ﻓﻮﻕ ﺍﻟﻌﺸﺮﺓ"‪ ،5‬ﻭﺫﻟﻚ ﻣﻨﻌﺎﹰ ﻟﻠﺘﺪﺍﺧﻞ ﺑﲔ ﺩﻻﻟﺔ ﺍﻟﻘِﻠﱠﺔ ﻭﺍﻟﻜﹶﺜﹾﺮﺓ‪.‬‬
‫ﻤﻭﻗﻑ ﺍﻟﻤﺤﺩ‪‬ﺜﻴﻥ ﻤﻥ ﻤﻘﻭﻟﺔ ﺍﻟﻘِﻠﱠﺔ ﻭﺍﻟﻜﹶﺜﹾﺭ‪‬ﺓ‬
‫ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺍﳉﻬﺪ ﺍﻟﺬﻱ ﺑﺬﻟﻪ ﺍﻟﻨﺤﺎﺓ ﺍﻟﻌﺮﺏ ﰲ ﺗﻮﺿﻴﺢ ﻣﻘﻮﻟﺔ ﺍﻟﻘِﻠﱠﺔ ﻭﺍﻟﻜﹶﺜﹾﺮ‪‬ﺓ‪،‬‬
‫ﻭﻣﺎ ﻭﺿﻌﻮﻩ ﻣﻦ ﺍﺳﺘﺜﻨﺎﺀﺍﺕٍ ﻻﺣﺘﻮﺍﺀ ﻣﺎ ﺭﺃﻭﻩ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﻛﻼﻡ ﺍﻟﻌﺮﺏ ﻣﻦ ﺃﻟﻔﺎﻅٍ‬
‫ﺧﺮﺟﺖ ﻋﻠﻰ ﻗﺎﻋﺪ‪‬ﻢ‪ ،‬ﻛﻤﺎ ﺗﺒﻴ‪‬ﻦ ﺳﺎﺑﻘﺎﹰ‪ 6،‬ﱂ ﻳﻨ‪‬ﻞ ﻫﺬﺍ ﺍﳉﻬﺪ ﺍﻟﻌﻠﻤﻲ‪ ‬ﺭﺿﺎ ﻧﻔﺮٍ ﻣﻦ‬

‫‪ 1‬ﺍﺑﻦ ﻳﻌﻴﺶ‪ ،‬ﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺝ‪ ،5‬ﺹ‪.9‬‬

‫‪ 2‬ﺍﻟﺘﻨﻘﺎﺭﻱ‪ ،‬ﲨﻊ ﺍﻟﺘﻜﺴﲑ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺩﺭﺍﺳﺔ ﺻﺮﻓﻴﺔ ﻭﳓﻮﻳﺔ ﻭﺩﻻﻟﻴﺔ‪ ،‬ﺹ‪ 55‬ﻭ‪.56‬‬
‫‪ 3‬ﺳﻴﺒﻮﻳﻪ‪ ،‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺝ‪ ،3‬ﺹ‪.567‬‬
‫‪ 4‬ﺍﳋﻀﺮﻱ‪ ،‬ﺣﺎﺷﻴﺔ ﺍﳋﻀﺮﻱ‪ ،‬ﺝ‪ ،2‬ﺹ‪.153‬‬
‫‪ 5‬ﺍﻟﺮﺿﻲ‪ ،‬ﺷﺮﺡ ﺍﻟﻜﺎﻓﻴﺔ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﺝ‪ ،2‬ﺹ‪.191‬‬
‫‪ 6‬ﻭﻭﺿﻊ ﺻﻴﻎ ﻟﻠﻘﻠﹼﺔ ﻣﺮﺩﻩ ﺇﱃ ﺃ‪‬ﺎ ﺗﺼﻐﺮ ﻋﻠﻰ ﻟﻔﻈﻬﺎ‪ ،‬ﻭﻗﺪ ﳝﻴﺰ‪‬ﺎ ﺍﻟﻌﺪﺩ ﺍﻟﻘﻠﻴﻞ‪ ،‬ﻭﺃﺣﻴﺎﻧﺎﹰ ﻳﻌﻮﺩ ﺇﻟﻴﻬﺎ ﺍﻟﻀﻤﲑ ﺑﻠﻔﻆ‬
‫ﺍﻹﻓﺮﺍﺩ‪ ،‬ﻭﻗﺪ ﻳﻮﺻﻒ ‪‬ﺎ ﺍﳌﻔﺮﺩ‪ ،‬ﳓﻮ‪:‬ﺛﻮﺏ ﺃﲰﺎﻝ ‪.‬ﻭﺍﺧﺘﺼﺎﺹ ﺍﳉﻤﻊ ﺑﺎﻟﻘﻠﺔ ﻭﺍﻟﻜﺜﺮﺓ ﳌﺎ ﻟﻪ ﺻﻴﻐﺘﺎﻥ ﻗﻠﱠﺔ ﻭﻛﺜﺮﺓ‪ ،‬ﺃﻣ‪‬ﺎ ﺇﺫﺍ‬
‫‪183‬‬ ‫ﺻﺎﱀ ﳏﺠﻮﺏ ﳏﻤ‪‬ﺪ ﺍﻟﺘﻨﻘﺎﺭﻱ ‪ -‬ﻣﻨﻬﺞ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﰲ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﻟﻌﺪﺩ‬

‫ﺍﶈﺪﺛﲔ‪ .‬ﻭﺃﻭﻝ ﻣﻦ ﺃﺛﺎﺭ ﺍﳌﻌﺮﻛﺔ ﺿﺪ‪ ‬ﻣﻘﻮﻟﺔ ﺍﻟﻘِﻠﱠﺔ ﻭﺍﻟﻜﹶﺜﹾﺮ‪‬ﺓ ﻫﻮ ﺇﺑﺮﺍﻫﻴﻢ ﺃﻧﻴﺲ ـ ﺭﲪﻪ ﺍﷲ ـ‬
‫"ﺇﻥﱠ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﻟﹶﺘﻔﺮ‪‬ﻕ ﺑﲔ ﺍﳉﻤﻮﻉ ﻓﺘﺠﻌﻞ ﻣﻦ ﺍﻟﺼﻴﻎ ﻣﺎ ﻳﻔﻴﺪ ﺍﻟﻘِﻠﱠﺔ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﻔﻴﺪ ﺍﻟﻜﹶﺜﹾﺮ‪‬ﺓ‬
‫ﺣﺴﺐ ﻣﺎ ﻳﻘﻮﻝ ﺍﻟﻨﺤﺎﺓ‪ ...‬ﻧﺮﻯ ﻛﻞﹼ ﻫﺬﺍ ﰲ ﻛﺘﺐ ﺍﻟﻨﺤﺎﺓ‪ ،‬ﻭﳕﺮ‪ ‬ﺑﻪ ﻣﺮﻭﺭ ﺍﻟﺸﺎﻙ‪ ‬ﰲ‬
‫﴿‪³ ²‬‬ ‫ﺻِﺤ‪‬ﺘِﻪ‪ ،‬ﺃﻭ ﻣﻄﺎﺑﻘﺘﻪ ﻟﻸﺳﻠﻮﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﻓﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻣﻠﻲﺀ ﺑﺄﻣﺜﺎﻝ ﺍﻵﻳﺎﺕ‪:‬‬
‫´ ‪) ﴾ µ‬ﺳﺒﺄ‪.(37 :‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪) ﴾ L K ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪ .(228 :‬ﳑﺎ ﻳ‪‬ﱪﻫِﻦ ﻋﻠﻰ‬
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‫ﺃﻥ ﻓﻜﺮﺓ ﺍﺧﺘﺼﺎﺹ ﺍﻟﻘِﻠﱠﺔ ﺑﺼﻴﻎٍ‪ ،‬ﱂ ﺗﻜﻦ ﻣﻦ ﺍﻟﻈﻮﺍﻫﺮ ﺍﳌﻠﺰﻣﺔ ﰲ ﺍﻟﻠﱡﻐﺔ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ‪."...‬‬
‫ﻭﻗﺪ ﺿﻌ‪‬ﻒ ﺷﻮﻗﻲ ﺿﻴﻒ ﺃﻗﻮﺍﻝ ﺍﻟﻨﺤﺎﺓ ﻗﺎﺋﻼﹰ‪ :‬ﺑﺄﻧ‪‬ﻪ ﻻ ﻣﺮﺟﺢ ﻳ‪‬ﺴﻮ‪‬ﻍ ﺃﻥ ﻳ‪‬ﻘﺎﻝ ﺇ‪‬ﺎ‬
‫ﺗﺴﺘﻌﻤﻞ ﺗﺎﺭﺓﹰ ﺍﺳﺘﻌﻤﺎﻻﹰ ﺣﻘﻴﻘﻴ‪‬ﺎ‪ ،‬ﻭﺗﺎﺭﺓﹰ ﺍﺳﺘﻌﻤﺎﻻﹰ ﳎﺎﺯﻳ‪‬ﺎ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻷﻟﻒ ﻭﺍﻟﻼﻡ‬
‫ﻟﻼﺳﺘﻐﺮﺍﻕ‪ ،‬ﻭﺇﺿﺎﻓﺔ ﺻﻴﻎِ ﺍﻟﻘِﻠﱠﺔ ﺇﱃ ﻣﺎ ﻳﺪﻝﱡ ﻋﻠﻰ ﺍﻟﻜﹶﺜﹾﺮ‪‬ﺓ ﳚﻌﻠﻬﺎ ﺩﺍﻟﱠﺔﹰ ﻋﻠﻴﻬﺎ‪ ،‬ﻗﻮﻝﹲ‬
‫ﺿﻌﻴﻒ‪ ،‬ﻭﺧﻼﺻﺔ ﺭﺃﻳﻪ ﺃﻥ ﲨﻊ ﺍﻟﺘﻜﺴﲑ ﺻﺎﱀﹲ ﻟﻠﺪﻻﻟﺔ ﺍﳊﻘﻴﻘﻴ‪‬ﺔ ﻋﻠﻰ ﺍﻟﻘِﻠﱠﺔ ﻭﺍﻟﻜﹶﺜﹾﺮ‪‬ﺓ‪،‬‬
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‫ﻣﺴﺘﺪﻻﹰ ﺑﺘﺒﺎﺩ‪‬ﻝ ﺍﻟﺼ‪‬ﻴﻎ ﰲ ﺑﻌﺾ ﺁﻳﺎﺕ ﺍﻟﺬﻛﺮ ﺍﳊﻜﻴﻢ‪.‬‬
‫ﰒ ﺃﺩﱃ ﺃﺑﻮ ﺍﻟﻔﺘﻮﺡ ﺑﺪ‪‬ﻟﹾﻮِﻩ ﻓﺄﺑﺎﻥ ﺑﺄﻥﹼ ﻗﻀﻴ‪‬ﺔ ﺍﻟﻘِﻠﱠﺔ ﻭﺍﻟﻜﹶﺜﹾﺮ‪‬ﺓ ﳝﻜﻦ ﻫﺪﻣ‪‬ﻬﺎ ﻣﻦ ﺃﺳﺎﺳﻬﺎ‬
‫ﻣﺴﺘﺪﻻﹰ ﲟﺎ ﺭﺁﻩ ﻣﻦ ﺗﻨﺎﻭ‪‬ﺏٍ ﺑﲔ ﺍﻟﺼﻴﻎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ 3.‬ﻭﺟﺎﺀ ﻣِﻦ ﺑﻌﺪ ﻫﺆﻻﺀ ﺷﻮﻗﻲ‬
‫ﺍﻟﻨﺠﺎﺭ ﺍﻟﺬﻱ ﺃﺑﺪﻯ ﺣ‪‬ﻴ‪‬ﺮ‪‬ﺗ‪‬ﻪ ﻣﻦ ﺃﻣﺮ‪‬ﻳﻦ‪ :‬ﻗﻮﺍﻋﺪ ﲢﺪ‪‬ﺩ ﻟﻨﺎ ﺍﻟﻘِﻠﱠﺔ ﻭﺍﻟﻜﹶﺜﹾﺮ‪‬ﺓ‪ ،‬ﻭﻭﺍﻗﻊ‪ ‬ﻟﻐﻮﻱ‪‬‬
‫ﻳﺮﻓﻀ‪‬ﻬﺎ‪ .‬ﻭﺧﺮﺝ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﻨﺎﻗﺾ ﺑﺮﻓﺾ ﻓﻜﺮﺓ ﺍﻟﻘِﻠﱠﺔ ﻭﺍﻟﻜﹶﺜﹾﺮ‪‬ﺓ ﻣﻌﺘﻤﺪ‪‬ﺍ ﻋﻠﻰ ﺃﺩﻟﱠﺔٍ ﻣﻨﻬﺎ‪:‬‬
‫ﺇﻥﱠ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻟﻔﺎﻇﺎﹰ ﻛﺜﲑﺓ ﻣﻦ ﺛﻼﺛﺔ ﺇﱃ ﻋﺸﺮﺓ‪ ،‬ﻭﺍﳌﻌﺪﻭﺩ ﻓﻴﻬﺎ ﲨﻊ ﻛﺜﺮﺓ‪ ،‬ﻭﻋﺪﻡ‬
‫ﻭﺟﻮﺩ ﺻﻴﻐﺘ‪‬ﲔ ﻟﻜﻞ ﺍﺳﻢٍ ﺇﺣﺪﺍﳘﺎ ﻟﻠﻘِﻠﱠﺔ ﻭﺍﻷﺧﺮﻯ ﻟﻠﻜﹶﺜﹾﺮﺓ ﻳﻨﻔﻲ ﺍﻟﻔﻜﺮﺓ ﻣﻦ ﺃﺳﺎﺳﻬﺎ‪ ،‬ﺇﺫﺍ‬
‫ﻛﺎﻥ ﺍﳍﺪﻑ ﻣﻦ ﺍﻟﺘ‪‬ﻘﺴﻴﻢ ﻟﻠﻘِﻠﱠﺔ ﻭﺍﻟﻜﹶﺜﹾﺮ‪‬ﺓ ﲢﺪﻳﺪ ﺍﻟﺪﻻﻟﺔ ﺑﲔ ﺍﻟﻘﻠﻴﻞ ﻭﺍﻟﻜﺜﲑ‪ ،‬ﻓﺈﻧ‪‬ﻪ ﺗﻘﺴﻴﻢ‪‬‬

‫ﻭﺭﺩﺕ ﺻﻴﻐﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﺎﻻﺳﺘﻌﻤﺎﻝ ﻟﻠﻘﻠﺔ ﻭﺍﻟﻜﺜﺮﺓ ﻭﺍﻟﻔﻴﺼﻞ ﻫﻮ ﺍﻟﺴﻴﺎﻕ ﳌﺰﻳﺪ ﻣﻦ ﺍﻟﺘﻔﺼﻴﻞ ﺭﺍﺟﻊ ﺍﻟﺘﻨﻘﺎﺭﻯ‪ ،‬ﻣﺮﺟﻊ‬
‫ﺳﺎﺑﻖ‪ ،‬ﺹ‪ 55‬ﻭ‪.56‬‬
‫‪ 1‬ﺃﻧﻴﺲ‪ ،‬ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻣﻦ ﺃﺳﺮﺍﺭ ﺍﻟﻠﻐﺔ‪ ،‬ﺹ‪.154-152‬‬
‫‪ 2‬ﺿﻴﻒ‪ ،‬ﺷﻮﻗﻲ‪ ،‬ﺗﻴﺴﲑﺍﺕ ﻟﻐﻮﻳﺔ )ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﺩ‪ .‬ﻁ‪1410 ،‬ﻫ‪1990/‬ﻡ(‪ ،‬ﺹ‪ 62‬ﻭ‪.63‬‬
‫‪ 3‬ﺃﺑﻮ ﺍﻟﻔﺘﻮﺡ‪ ،‬ﻋﻠﻢ ﺍﻟﺼﺮﻑ ﺩﺭﺍﺳﺔ ﺻﺮﻓﻴﺔ‪ ،‬ﺹ‪.153-150‬‬
 ‫ﺍﻟﺘﺠﺪﻳﺪ ـــ ﺍ‪‬ﻠﺪ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ ‪ .‬ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺜﻼﺛﻮﻥ‪1434 .‬ﻫ ‪2013 /‬ﻡ‬ ‫‪184‬‬

‫ﻓﺎﻗﺪ‪ ‬ﻟﻠﺪﻻﻟﺔ ﻷﻥﱠ ﺍﻟﻌﺪﺩ ﺃﺣﺪ‪ ‬ﻋﺸ‪‬ﺮ‪ ‬ﻳﺘﺴﺎﻭﻯ ﻣﻊ ﺃﻟﻒ‪ ،‬ﻭﺍﻟﺘﻨﺎﻭﺏ ﺑﲔ ﺍﻟﺼ‪‬ﻴﻎ ﺍﺗ‪‬ﻜﺎﻻﹰ ﻋﻠﻰ‬
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‫ﺍﻟﻘﺮﻳﻨﺔ ﺃﻛﱪ‪ ‬ﺩﻟﻴﻞٍ ﻋﻠﻰ ﺿﻌﻒ ﻓﻜﺮﺓ ﺍﻟﻘِﻠﱠﺔ ﻭﺍﻟﻜﹶﺜﹾﺮ‪‬ﺓ‪.‬‬
‫ﺍﻟﺭ‪ ‬ﺩ ﻋﻠﻰ ﺍﻵﺭﺍﺀ ﺍﻟﺴﺎﺒﻘﺔ‬
‫ﻳ‪‬ﻼﺣﻆ ﺃﻥﱠ ﺍﳌﻌﺘﺮﺿﲔ ﺃﺭﺍﺩﻭﺍ ﺃﻥ ﻳﺼِﻠﻮﺍ ﺇﱃ ﻫﺪﻓِﻬﻢ‪ ،‬ﻭﺫﻟﻚ ‪‬ﺪﻡ ﻣﻘﻮﻟﺔ ﺍﻟﻘِﻠﱠﺔ‬
‫ﻭﺍﻟﻜﹶﺜﹾﺮ‪‬ﺓ ﻣﻦ ﺃﺳﺎﺳﻬﺎ‪ ،‬ﻣﺘﻨﺎﺳﲔ ﺃﻥﱠ ﺍﳌﻘﻮﻟﺔ ﻣﺒﻨﻴ‪‬ﺔﹲ ﻋﻠﻰ ﺃﺳﺎﺳ‪‬ﲔ‪ ،‬ﻭﳘﺎ‪:‬‬
‫‪ 1‬ـ ﺃﻥ ﺗﻜﻮﻥ ﻟﻠﻜﻠﻤﺔ ﺻﻴﻐﺔﹲ ﺧﺎﺻ‪‬ﺔﹲ ﺑﻜﻞ ﲨﻊ ﻣﻦ ﺍﳉﻤﻌ‪‬ﲔ‪ ،‬ﺃﻣ‪‬ﺎ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﳍﺎ ﺇﻻ‬
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‫ﺻﻴﻐﺔﹲ ﻭﺍﺣﺪﺓﹲ‪ ،‬ﻓﺈﻧ‪‬ﻬﺎ ﺣﻴﻨﺌﺬٍ ﺗﺴﺘﻌﻤﻞ ﻟﻠﻘﻠﺔ ﻭﺍﻟﻜﹶﺜﹾﺮ‪‬ﺓ‪.‬‬
‫‪ 2‬ـ ﺃﻥ ﻳﻜﻮﻥ ﺍﻻﺳﻢ ﺛﻼﺛﻴ‪‬ﺎ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻏﲑ ﺛﻼﺛﻲ‪ ‬ﻓﺎﻟﺼﻴﻐﺔ ﺻﺎﳊﺔﹲ ﻟﻠﻘﻠﺔ ﻭﺍﻟﻜﹶﺜﹾﺮ‪‬ﺓ‪،‬‬
‫? @‪DCBA‬‬ ‫ﻣﺜﻞ‪ :‬ﻣﺴﺠِﺪ‪ ،‬ﻣﺴﺎﺟِﺪ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪...﴿ :‬‬
‫‪) ﴾ H G F E‬ﺍﳊﺞ‪:‬‬
‫‪.(40‬‬
‫ﻭﺍﻧﺒﺜﻖ ﻋﻦ ﻫﺬﻳﻦ ﺍﻟﺸ‪‬ﺮﻃﹶﲔ ﺷﺮﻁﹲ ﺛﺎﻟﺚﹲ ﺧﺎﺹ‪ ‬ﲜﻤﻊ ﺍﻟﻘِﻠﱠﺔ‪ ،‬ﻓﺈﺫﺍ ﳊﻘﻪ ﺍﻟﺘﻌﺮﻳﻒ ﺑﺎﻷﻟﻒ‬
‫ﻭﺍﻟﻼﻡ‪ ،‬ﺃﻭ ﺍﻹﺿﺎﻓﺔ ﻛﺎﻥ ﺻﺎﳊﺎﹰ ﻟﻠﻜﺜﺮﺓ ﺑﺎﻋﺘﺒﺎﺭ ﺍﳉﻨﺲ ﺃﻭ ﺍﻻﺳﺘﻐﺮﺍﻕ‪ 3.‬ﻭﻗﺪ ﻭﺻﻒ ﺿﻴﻒ ﻫﺬﺍ‬
‫ﺍﻟﺸﺮﻁ ﺃﻭ ﺍﻟﺘ‪‬ﻌﻠﻴﻞ ﺑﺄﻧ‪‬ﻪ ﻭﺍﻩٍ‪ .‬ﻭﺍﳊﻖ‪ ‬ﺃﻥ ﻫﺬﺍ ﺍﻟﺸﺮﻁ ﺃﻭ ﺍﻟﺘ‪‬ﻌﻠﻴﻞ ﻻ ﻏﺒﺎﺭ ﻋﻠﻴﻪ‪ ،‬ﺑﻞ ﻳﺘﻤﺎﺷﻰ ﻣﻊ‬
‫ﺍﳌﻨﻬﺞ ﺍﻟﻮﺻﻔﻲ ﺍﻟﺬﻱ ﻳﻨﺎﺩِﻱ ﲟﻌﺎﳉﺔ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟﻠﱡﻐﻮﻳﺔ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﺭﺗﺒﺎﻃﻬﺎ ﺑﺎﻟﻈﱠﻮﺍﻫﺮ ﺍﻷﺧﺮﻯ‪،‬‬
‫ﻓﺘﺨﺮﻳﺞ ﺍﻟﻨ‪‬ﺤﺎﺓ ﻟﺘﻨﺎﻭﺏ ﺻﻴﻎ ﺍﻟﺘﻜﺴﲑ ﺃﻣﺎﻛﻨﻬﺎ ﻣﻊ ﺍﻟﻨ‪‬ﻈﺮ ﺇﱃ ﻗﻮﺍﻧﲔ ﻟﻐﻮﻳ‪‬ﺔ ﺃﺧﺮﻯ ﻣﺴﻠﻚ‪ ‬ﻳﻨﺒﻐﻲ‬
‫ﺃﻥ ﳛﺴﺐ ﳍﻢ ﻻ ﻋﻠﻴﻬﻢ‪ ،‬ﻓﺎﻟﻠﱡﻐﺔ ﻣﻨﻈﻮﻣﺔﹲ ﻣﺘﻼﲪﺔﹸ ﺍﻷﻃﺮﺍﻑ‪ ،‬ﻟﻮ ﺧ‪‬ﺼ‪‬ﺖ ﻛﻞﱡ ﻇﺎﻫﺮﺓٍ ﻓﻴﻬﺎ ﺑﻘﺎﻧﻮﻥ‬
‫ﲟﻨﺄﻯ ﻋﻦ ﺍﻟﻈﱠﻮﺍﻫﺮ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ﺍﻷﺧﺮﻯ‪ ،‬ﻟﻘﺎﺩ ﻫﺬﺍ ﺍﳌﺴﻠﹶﻚ ﺇﱃ ﺍﻟﺘ‪‬ﻨﺎﻗﺾ ﻭﺍﻻﺿﻄﺮﺍﺏ‪ .‬ﻭﺍﻟﻨﺤﺎﺓ ﻗﺮ‪‬ﺭﻭﺍ‬
‫ﺃﻥ ﺩﺧﻮﻝ )ﺍﻟـ( ﻋﻠﻰ ﺍﻟﻜﻠﻤﺔ ﻳﻔﻴﺪ ﺍﻻﺳﺘﻐﺮﺍﻕ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﻧﻔﺴﻪ ﻃﺒ‪‬ﻘﻮﻩ ﻋﻠﻰ ﺻﻴﻎ ﺍﻟﻘِﻠﱠﺔ ﻋﻨﺪ‬
‫ﺍﻗﺘﺮﺍ‪‬ﺎ ﺑـ)ﺃﻟـ(‪ ،‬ﻓﺄﻳﻦ ﻫﺬﺍ ﺍﻟﻮﻫﻦ ﺍﻟﺬﻱ ﻭﺻﻒ ﺑﻪ ﺿﻴﻒ ﲣﺮﻳﺞ ﺍﻟﻨ‪‬ﺤﺎﺓ؟‬

‫‪ 1‬ﺍﻟﻨﺠﺎﺭ‪ ،‬ﺷﻮﻗﻲ‪ ،‬ﻣﺸﻜﻼﺕ ﻟﻐﻮﻳﺔ )ﺟﺪ‪‬ﺓ‪ :‬ﻣﻄﺒﻮﻋﺎﺕ ‪‬ﺎﻣﺔ‪ ،‬ﻁ‪1404 ،1‬ﻫ‪1984/‬ﻡ(‪ ،‬ﺹ‪.130-123‬‬
‫‪ 2‬ﺍﻟﺼﺒﺎﻥ‪ ،‬ﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ‪ ،‬ﺝ‪ ،4‬ﺹ‪ 120‬ﻭ‪.121‬‬
‫‪ 3‬ﺍﻧﻈﺮ ﺍﻟﺘﻨﻘﺎﺭﻯ‪ ،‬ﲨﻊ ﺍﻟﺘﻜﺴﲑ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﺹ‪.63‬‬
‫‪185‬‬ ‫ﺻﺎﱀ ﳏﺠﻮﺏ ﳏﻤ‪‬ﺪ ﺍﻟﺘﻨﻘﺎﺭﻱ ‪ -‬ﻣﻨﻬﺞ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﰲ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﻟﻌﺪﺩ‬

‫ﻧﻨﺘﻘﻞ ﺇﱃ ﻗﻮﻝ ﺍﶈﺪ‪‬ﺛﲔ ﺑﺄﻥ ﺻﻴﻎ ﺍﻟﻘِﻠﱠﺔ ﻳﻨﻮﺏ ﺑﻌﻀﻬﺎ ﻋﻦ ﺑﻌﺾ ﰲ ﺍﻟﺬﱢﻛﺮ ﺍﳊﻜﻴﻢ‪،‬‬
‫ﻭﻛﻼﻡ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻫﻮ ﻗﻮﻝﹲ ﻏﲑ ﻣﻨﻜﹶﺮ‪ ،‬ﻭﻟﻜﻨ‪‬ﻪ ﱂ ﻳﻐِﺐ‪ ‬ﻋﻦ ﺫﻫﻦ ﺍﻟﻨ‪‬ﺤﺎﺓ‪ ،‬ﺑﻞ ﺃﺷﺎﺭﻭﺍ ﺇﻟﻴﻪ‬
‫ﺻﺮﺍﺣﺔ‪ .‬ﺃﺿﻒ‪ ‬ﺇﱃ ﺫﻟﻚ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘ‪‬ﻨﺎﻭﺏ ﺃﻭ ﺍﻟﺘ‪‬ﻌﺎﻗﹸﺐ ﻻ ﻳ‪‬ﻌﺪ‪ ‬ﺧﺮﻭﺟﺎﹰ ﻋﻦ ﺳﻨﻦ ﺍﻟﻠﱡﻐﺔ‬
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‫ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﺍﻟﱵ ﺗ‪‬ﺤﻔِﻞﹸ ﺑﺎ‪‬ﺎﺯ‪ ،‬ﺑﻞ ﻳ‪‬ﻌﺪ‪ ‬ﺍ‪‬ﺎﺯ ﻭﺳﻴﻠﺔﹰ ﻣﻦ ﻭﺳﺎﺋﻞ ﺗﻨﻤﻴﺔ ﻭﺇﺛﺮﺍﺀ ﺍﻟﻠﱡﻐﺔ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ‪.‬‬
‫ﻭﻛﻞ ﻣﺎ ﺫﻛﺮﻭﻩ ﻣﻦ ﺃﻟﻔﺎﻅٍ ﻭﺭﺩﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﻛﻼﻡ ﺍﻟﻌﺮﺏ ﳝﻜﻦ ﺃﻥ ﺗ‪‬ﻮﺟ‪‬ﻪ‬
‫ﺗﻮﺟﻴﻬﺎﹰ ﻣﻘﺒﻮﻻﹰ ﻳﻘﺒﻠﻪ ﺍﻟﻌﻘﻞ ﻭﺍﳌﻨﻄﻖ‪ ،‬ﻭﻗﻮﺍﻧﲔ ﺍﻟﻠﱡﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
‫ﺃﻣ‪‬ﺎ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟﻨﺠﺎﺭ ﺑﺄﻥ ﺍﻟﺘ‪‬ﻘﺴﻴﻢ ﺇﱃ ﻗﻠﱠﺔ ﻭﻛﺜﺮﺓ ﻳﻔﺘﻘﺪ ﻟﻠﺪﻻﻟﺔ‪ ،‬ﻷﻧﻪ ﻳﺴﺎﻭﻱ‬
‫ﺑﲔ ﺍﻟﻌﺪﺩ‪‬ﻳﻦ ﺃﺣﺪ‪ ‬ﻋﺸ‪‬ﺮ ﻭﺃﻟﻒ ﻣﺜﻼﹰ‪ 2،‬ﻓﻬﻮ ﻗﻮﻝ ﻳﺘﻨﺎﰱ ﻣﻊ ﻗﺎﻧﻮﻥ ﺍﳋﻔﱠﺔ ﺍﻟﺬﻱ ﲡﻨﺢ ﺇﻟﻴﻪ‬
‫ﲨﻴﻊ ﺍﻟﻠﱡﻐﺎﺕ‪ ،‬ﻓﺎﳉﻨﻮﺡ ﺇﱃ ﺍﳌﺴﺘﺨﻒ‪ ،‬ﻭﺍﻟﻌﺪﻭﻝ ﻋﻦ ﺍﳌﺴﺘﺜﻘﹶﻞ ـ ﻋﻠﻰ ﺣﺪ‪ ‬ﻋﺒﺎﺭﺓ ﺍﺑﻦ‬
‫ﺟﲏ ـ ﺃﺻﻞﹲ ﻣﻦ ﺍﻷﺻﻮﻝ‪ 3.‬ﻭﻋﻠﻰ ﺍﳋﻔﱠﺔ ﻭﺍﻻﺧﺘﺼﺎﺭ ﺑ‪‬ﻨِﻲ ﺑﺎﺏ ﺍﳉﻤﻊ‪ ،‬ﻭﺍﻷﻋﺪﺍﺩ‪ ‬ﻏﲑ‬
‫ﻣﺘﻨﺎﻫﻴﺔ‪ ،‬ﻓﻤﻦ ﺍﳌﺴﺘﺤﻴﻞ ﺃﻥﹾ ﳔﺺ‪ ‬ﻛﻞﹼ ﻋﺪﺩٍ ﺑﺪﻻﻟﺔٍ ﻣﻌﻴ‪‬ﻨﺔ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﲪﻞ ﺍﻟﻨﺤﺎﺓ ﻋﻠﻰ‬
‫ﺍﻟﻔﺼﻞ ﺑﲔ ﺍﻟﻘﻠﻴﻞ ﻭﺍﻟﻜﺜﲑ ﺑﺼﻴﻐﺘ‪‬ﲔ‪ ،‬ﻭﺻﻨﻴﻌ‪‬ﻬﻢ ﻫﺬﺍ ﻳﻨﺴﺠﻢ ﻣﻊ ﻗﺎﻧﻮﻥ ﺍﳋﻔﱠﺔ‬
‫ﻭﺍﻻﺧﺘﺼﺎﺭ‪ .‬ﻭﻻ ﺃﺩﺭﻱ ﻟِﻢ‪ ‬ﺃﻧﻜﺮ ﺍﻟﻨﺠﺎﺭ ﺩﻭﺭ ﺍﻟﺴ‪‬ﻴﺎﻕ ﻭﺍﻟﻘﺮﺍﺋﻦ ﰲ ﺍﻟﺘ‪‬ﻤﻴﻴﺰ ﺑﲔ ﺍﻷﺷﻜﺎﻝ‬
‫ﺍﻟﻠﱡﻐﻮﻳ‪‬ﺔ؟‪ 4‬ﻋﻠﻤ‪‬ﺎ ﺑﺄﻥ ﺍﳌﺒﲎ ﺍﻟﺼﺮﰲﱠ ﺍﻟﻮﺍﺣﺪ‪ ‬ﻳﺼﻠﺢ ﻷﻛﺜﺮ ﻣﻦ ﻣﻌﲎ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺬﻱ ﻳ‪‬ﻀﻴﻖ‬
‫ﻣﺪﻯ ﻫﺬﺍ ﺍﻻﺗ‪‬ﺴﺎﻉ ﻫﻮ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻘﺮﺍﺋﻦ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺍﻟﻨﺺ‪ ،‬ﻓﺒﻮﺍﺳﻄﺘﻬﺎ ﻧﺴﺘﻄﻴﻊ‬
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‫ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﳌﻌﲎ ﺍﳌﻘﺼﻮﺩ‪.‬‬
‫ﻭﻧﺴﺘﻄﻴﻊ ﺍﻋﺘﻤﺎﺩﺍﹰ ﻋﻠﻰ ﻣﺎ ﺳﺒﻖ‪ ،‬ﺃﻥ ﳒﻬﺮ ﺑﺎﻟﻘﻮﻝ ﺇﻥﱠ ﻫﻨﺎﻙ ﲨﻊ‪ ‬ﻗﻠﱠﺔ ﻭﲨﻊ ﻛﺜﺮﺓ‪،‬‬
‫ﻭﺃﻥﱠ ﲨﻊ ﺍﻟﻘِﻠﱠﺔ ﻣﻦ ﺍﻟﺜﻼﺛﺔ ﺇﱃ ﺍﻟﻌﺸﺮﺓ‪ ،‬ﻭﺃﻥﱠ ﲨﻊ ﺍﻟﻜﹶﺜﹾﺮ‪‬ﺓ ﻳﺒﺪﺃ ﺑﻌﺪ ﺍﻟﻌﺸﺮﺓ‪ ،‬ﻭﺃﻥﱠ ﺍﺳﺘﻌﻤﺎﻝ‬
‫ﺃﺣﺪﳘﺎ ﻣﻜﺎﻥ ﺍﻵﺧﺮ ﺇﺫﺍ ﻛﺎﻥ ﻟﻠﻜﻠﻤﺔ ﲨﻊ ﻗﻠﺔ‪ ،‬ﻭﲨﻊ ﻛﺜﺮﺓ ﻫﻮ ﻣِﻦ‪ ‬ﻗﹶﺒﻴﻞ ﺍ‪‬ﺎﺯ‪.‬‬

‫‪ 1‬ﺗﻨﺎﻭﻝ ﺍﻟﺒﺎﺣﺚ ﻇﺎﻫﺮﺓ ﺍﻻﺳﺘﻐﻨﺎﺀ ﺃﻭ ﺍﻟﺘﻨﺎﻭﺏ ﰲ ﲝﺚٍ ﻧ‪‬ﺸﺮ ﻟﻪ ﻣﻦ ﻗﺒﻞﹸ‪.‬‬

‫‪ 2‬ﺍﻧﻈﺮ ﺍﻟﺘﻨﻘﺎﺭﻯ‪ ،‬ﲨﻊ ﺍﻟﺘﻜﺴﲑ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﺹ‪. 65‬‬
‫‪ 3‬ﺍﺑﻦ ﺟﲏ‪ ،‬ﺍﳋﺼﺎﺋﺺ‪ ،‬ﺝ‪ ،1‬ﺹ‪.162‬‬
‫‪ 4‬ﺍﻟﻨﺠﺎﺭ‪ ،‬ﻣﺸﻜﻼﺕ ﻟﻐﻮﻳﺔ‪ ،‬ﺹ‪.124‬‬
‫‪ 5‬ﺣﺴﺎﻥ‪ ،‬ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻌﻨﺎﻫﺎ ﻭﻣﺒﻨﺎﻫﺎ‪ ،‬ﺹ‪.191‬‬
 ‫ﻡ‬2013 / ‫ﻫ‬1434 .‫ ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺜﻼﺛﻮﻥ‬. ‫ﻠﺪ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ‬‫ﺍﻟﺘﺠﺪﻳﺪ ـــ ﺍ‬ 186

‫ﺨﹶﺎﺘِﻤﺔ‬
‫ ﻓﺎﻟﺘﺜﻨﻴﻪ‬،‫ ﻭﲨﻊ‬،‫ ﻭﻣﺜﲎ‬،‫ﻓﱢﻖ ﺍﻟﻨﺤﺎﺓ ﻓﻴﻤﺎ ﺫﻫﺒﻮﺍ ﺇﻟﻴﻪ ﻣﻦ ﺗﻘﺴﻴﻢ ﺍﻻﺳﻢ ﺇﱃ ﻣﻔﺮﺩ‬‫ﻟﻘﺪ ﻭ‬
‫ ﻭﺍﻟﺘﺜﻨﻴﺔ ﻣﺮﺣﻠﺔ ﺳﺎﺑﻘﺔ ﻟﻠﺠﻤﻊ‬،‫ﺪﻑ ﺇﱃ ﺍﻻﺧﺘﺼﺎﺭ‬ ‫ﻨﻦ ﺍﻟﻠﱡﻐﺎﺕ ﺍﻟﱵ‬‫ﻭﺍﳉﻤﻊ ﺟﺎﺀﺍ ﻭﻓﻖ ﺳ‬
:‫ﻭﻗﺪ ﺗﻮﺻﻞ ﺍﻟﺒﺤﺚ ﺇﱃ ﻧﺘﺎﺋﺞ ﻣﻨﻬﺎ‬. ‫ﺔ‬‫ ﻭﳍﺎ ﻇﻬﻮﺭ ﺑﺎﺭﺯ ﰲ ﺍﻟﻌﺮﺑﻴ‬،‫ﻭﻫﻲ ﺿﺮﻭﺭﻳﺔ‬
.‫ ﻭﲨﻊ‬،‫ ﻭﻣﺜﲎ‬،‫ ﰲ ﺗﻘﺴﻴﻢ ﺍﻻﺳﻢ ﻣﻦ ﺣﻴﺚ ﺍﻟﻌﺪﺩ ﺇﱃ ﻣﻔﺮﺩ‬‫ ﺳﻼﻣﺔ ﻣﻨﻬﺞ ﺍﻟﻘﹸﺪﺍﻣﻰ‬-1
.‫ﺔ ﺩﻟﻴﻞ ﻋﻠﻰ ﺭﻗﻴﻬﺎ ﻻﻋﻠﻰ ﺍﳓﻄﺎﻃﻬﺎ ﻛﻤﺎ ﺯﻋﻢ ﺍﳌﺴﺘﺸﺮﻗﻮﻥ‬‫ ﻭﺟﻮﺩ ﺍﳌﺜﲏ ﰲ ﺍﻟﻌﺮﺑﻴ‬-2
.‫ﻴﺎﻕ ﺍﻟﺬﻱ ﻳﺮﺩ ﻓﻴﻪ‬‫ ﺻﻼﺣﻴﺔ ﺍﳉﻤﻊ ﺍﻟﺴﺎﱂ ﺑﻨﻮﻋﻴﻪ ﻟﻠﻘﻠﻴﻞ ﻭﺍﻟﻜﺜﲑ ﻭﻓﻘﺎﹰ ﻟﻠﺴ‬-3

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