Professional Documents
Culture Documents
الرملية في شرح الآجرومية
الرملية في شرح الآجرومية
َ ْ ﱠ ْ ﱠُ
ﻗﺴﻡ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻭﺁﺩﺍﺒﻬــﺎ ﻜﻠﻴــﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻠﻐﺎﺕ
ﺷﺮﺡ
ِ ﰲ ﺍﻟﺮﻣـﻠﻴﺔ
ِ
ُ ﱡ ﱠ
ﺍﻵﺟﺮﻭﻣﻴﺔ
ِ
ﻟِﺸِﻬﺎﺏِ ﺍﻟﺪﻳﻦِ ﺃﺣﻤﺪ ﺑﻦِ ﺷِﻬﺎﺏِ ﺍﻟﺪﻳﻦِ ﺍﻟﺮﻣﻠﻲ) ﺕ957ﻫـ1550-ﻡ(
َ ْ ﱠ ْ ﱠُ
ﻗﺴﻡ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻭﺁﺩﺍﺒﻬــﺎ ﻜﻠﻴــﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻠﻐﺎﺕ
ﺷﺮﺡ
ِ ﰲ ﺍﻟﺮﻣـﻠﻴﺔ
ِ
ُ ﱡ ﱠ
ﺍﻵﺟﺮﻭﻣﻴﺔ
ِ
ﻟِﺸِﻬﺎﺏِ ﺍﻟﺪﻳﻦِ ﺃﺣﻤﺪ ﺑﻦِ ﺷِﻬﺎﺏِ ﺍﻟﺪﻳﻦِ ﺍﻟﺮﻣﻠﻲ) ﺕ957ﻫـ1550-ﻡ(
ب
ُ ﱡ ﱠ ْ َ ُﱠ ْ ﱠ
ﺍﻵﺟﺮﻭﻣﻴﺔ
ِ ِﺍﻟﺮﻣـﻠﻴﺔ ﰲ ﺷﺮﺡ
ِ
(ﻡ1550-ﻫـ957 )ﺕﻣﻠﻲﻳﻦِ ﺍﻟﺮﺎﺏِ ﺍﻟﺪ ﺑﻦِ ﺷِﻬﺪﻤﻳﻦِ ﺃﺣﺎﺏِ ﺍﻟﺪﻟِﺸِﻬ
ﺘﺤﻘﻴﻕ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ:ﺘﺨﺼﺹ
ج
ﺭﺍﻓـــــﻊ ،ﻭﳏﻤـــــﺪ.
ه
ﺍﻻﻣﺘﻨﺎﻥ.
ﺍﻷﻧــﻮﺍﺭ ﺩﺣﻴ ـﺔ ،ﻋﺒــﺪ ﺍﻟــﺮﺯﺍﻕ ﻗــﺎﺭﻑ ،ﺍﻟﻄﻴــﺐ ﺑﻠﻌــﺪﻝ ،ﻋﺒــﺪ ﺍﳍــﺎﺩﻱ ﺑﻘــﺔ،
ﺍﻟﺒﺤﺚ.
و
ز
ح
ﻫﺬﺍ ﻭﻗﺪ ﻋﺮﻑ ﻋﻠﻤﺎﺀ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺍﻟﻘﺪﱘ ﻋﻠﻢ ﺍﻟﺘﺤﻘﻴﻖ ﻭﻗﻄﻌﻮﺍ ﻓﻴﻪ ﺷﻮﻃﺎ ﻋﻈﻴﻤﺎ ،ﻭﻟﻘﺪ ﻋـﲏ
ﺍﳌﺘﻘﺪﻣﻮﻥ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺎﻟﺘﺤﻘﻴﻖ ﻭﺍﻟﺘﺪﻗﻴﻖ ﻭﻋﺮﻓﻮﺍ ﺑﺎﻟﻀﺒﻂ ﻭﺍﻹﻓﺎﺩﺓ ﺣﱴ ﻴﺄ ﳍﻢ ﻣﻨﻬﺞ ﻗـﻮﱘ
ﻋﻠﻰ ﺃﺳﺲ ﻣﺘﻴﻨﺔ ،ﺟﻌﻠﻬﻢ ﻳﺴﺒﻘﻮﻥ ﺍﳌﺴﺘﺸﺮﻗﲔ ﺑﺎﻟﻘﺮﻭﻥ ﻗﺒﻞ ﺍﻟﻘﺮﻭﻥ ﰲ ﻣﻀﻤﺎﺭ ﲢﻘﻴﻖ ﺍﻟﻨﺼﻮﺹ؛ ﻷﻥ
ﺗﺎﺭﻳﺦ ﺍﻟﺘﺤﻘﻴﻖ ﳜﱪﻧﺎ ﺃﻥ ﺍﳌﺴﺘﺸﺮﻗﲔ ﻗﻌﺪﻭﺍ ﺍﻟﻘﻮﺍﻋﺪ ﻭﺃﻭﺟﺪﻭﺍ ﻣﻨﻬﺠﺎ ﻋﻠﻤﻴﺎ ﻟﻠﺘﺤﻘﻴﻖ ﻭﻧﻘﺪ ﺍﻟﻨﺼﻮﺹ
ﻭﻧﺸﺮ ﺍﻟﻜﺘﺐ ﺍﻟﻘﺪﳝﺔ ﰲ ﺃﻭﺍﺳﻂ ﺍﻟﻘﺮﻥ ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ ﻣﻴﻼﺩﻱ ﻓﻘﻂ.
ﻭﻣﻦ ﻣﻴﺰﺓ ﻣﻨﻬﺞ ﺍﻟﺘﺤﻘﻴﻖ ﻟﺪﻯ ﻗﺪﻣﺎﺀ ﺍﶈﻘﻘﲔ ﺍﻟﻌﺮﺏ ﺍﻟﺪﻗﺔ ﰲ ﺍﻟﺒﺤﺚ ﻭﺍﻟﺘﻘﺼﻲ ،ﻓﻌﺒﺪ ﺍﻟﻘﺎﺩﺭ
ﺍﻟﺒﻐﺪﺍﺩﻱ ﰲ ﻛﺘﺎﺑﻪ )ﺧﺰﺍﻧﺔ ﺍﻷﺩﺏ ﻭﻟﺐ ﻟﺒﺎﺏ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ( ﻗﺪﻡ ﺃﳕﻮﺫﺟﺎ ﰲ ﲢﻘﻴﻖ ﺷﻮﺍﻫﺪ ﺍﻟﺮﺿـﻲ
ﰲ ﺷﺮﺡ ﺍﻟﻜﺎﻓﻴﺔ ﺍﻟﱵ ﺗﺒﻠﻎ ﺃﻟﻒ ﺑﻴﺖ ،ﺇﺫ ﺃﻭﻋﺰ ﻛﻞ ﺑﻴﺖ ﺇﱃ ﻗﺎﺋﻠﻪ ﻣﺎ ﺍﺳـﺘﻄﺎﻉ ﺇﱃ ﺫﻟـﻚ ﺳـﺒﻴﻼ
ﻭﺗﺮﺟﻢ ﳍﺬﺍ ﺍﻟﻘﺎﺋﻞ ﺗﺮﲨﺔ ﺟﺎﻣﻌﺔ ﻣﺎﻧﻌﺔ.
ﳍﺬﻩ ﺍﻷﺳﺒﺎﺏ ﻭﻏﲑﻫﺎ ﺃﻭﺩ ﺃﻥ ﺃﻋﺘﺮﻑ ﻷﺳﺎﺗﺬﰐ ﺍﻷﺟﻼﺀ ﻭﻟﺰﻣﻼﺋﻲ ﺑﺸﻲﺀ ﻇﻞ ﻳﺮﺍﻭﺩﱐ ﻣـﺬ
ﻭﺻﻠﺖ ﺇﱃ ﻣﺪﺭﺟﺎﺕ ﺍﳉﺎﻣﻌﺔ ،ﺇﺫ ﻛﻨﺖ ﺩﺍﺋﻤﺎ ﺃﻋﺘﱪﻫﺎ ﺻﻤﺎﻡ ﺍﻷﻣﺎﻥ ﻟﻜﻞ ﺃﻣﺔ ﺗﺮﻳﺪ ﲢﻘﻴﻖ ﻛﻴﻨﻮﻧﺘـﻬﺎ
ﻭﲢﻔﻆ ﺗﺎﺭﳜﻬﺎ ،ﻓﻜﻨﺖ ﺃﺭﻧﻮ ﺇﱃ ﺍﳌﺴﺘﻘﺒﻞ ﻭﻋﻴﲏ ﻋﻠﻰ ﻣﺎﺿﻲ ﺍﻷﻣﺔ ﻭﺇﺭﺛﻬﺎ ﺍﻟﺘﻠﻴﺪ ،ﻭﺇﳝﺎﻧﺎ ﻣـﲏ ﺑـﺄﻥ
ﺍﻟﻌﺮﺑﻴﺔ ﻫﻲ ﻋﺼﺐ ﻛﻞ ﻣﻌﺮﻓﺔ ﻭﺃﺩﺍﺓ ﺗﻌﺎﺭﻑ ﺍﳌﻼﻳﲔ ﻣﻦ ﺍﻟﺒﺸﺮ ،ﻭﻫﻲ ﺍﳌﺎﺀ ﺍﻟﺪﺍﻓﻖ ﺍﻟﺬﻱ ﻳﺴﻘﻲ ﺍﻟﺰﺭﻉ
ﻭﳛﻴﻲ ﺍﻷﺭﺽ ،ﻭﻳﻨﺒﺖ ﺍﻷﺯﻫﺎﺭ ﻭﺍﻟﺜﻤﺎﺭ.
ﺣﺎﻭﻟﺖ ﺃﻥ ﺃﺳﺎﻫﻢ ﰲ ﺍﻛﺘﺸﺎﻑ ﺃﺳﺮﺍﺭ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻦ ﺧﻼﻝ ﺇﺣﻴﺎﺀ ﻫﺬﺍ ﺍﳌﺨﻄﻮﻁ ﻭﺑﻌﺜﻪ ﻣﻦ
ﺳﺒﺎﺗﻪ ﻟﻼﺳﺘﻔﺎﺩﺓ ﻣﻦ ﻣﻀﺎﻣﻴﻨﻪ ﺍﻟﱵ ﺗﱪﺯ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻜﺮﳝﺔ ،ﺍﻟﱵ ﻗﻴﻞ ﻓﻴﻬﺎ» :ﱂ ﳛﻂ ﺎ ﺇﻻ ﻧـﱯ«،
ﻭﺍﻟﱵ ﺣﻈﻴﺖ ﺑﺄﻋﻠﻰ ﺍﳌﺮﺍﺗﺐ ﻻﺭﺗﺒﺎﻃﻬﺎ ﺑﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻛﻞ ﻣﺮﺗﺒﻂ ﺑﺎﷲ ﻣﻌﺠﺰ ﺑﺎﻕ ﻻ ﻳﻀﺮﻩ ﻣﻦ
ﻛﺎﺩﻩ.
ﻛﻤﺎ ﺃﻥ ﺇﺣﻴﺎﺀ ﺍﳌﺨﻄﻮﻁ ﺍﻟﻨﺤﻮﻱ ﻫﺬﺍ ﻭﲢﻘﻴﻘﻪ ﻳﻌﺪ ﺇﺛﺮﺍﺀ ﻟﻠﻤﻜﺘﺒﺔ ﺍﻟﻨﺤﻮﻳﺔ ،ﻓﻬـﻮ ﻳـﻀﺮﺏ
ﺑﺴﻬﻢ ﻭﺍﻓﺮ ﰲ ﺣﻘﻞ ﺍﻟﻌﻠﻢ ﻭﻳﻌﺰﺯ ﺻﺮﺡ ﺑﻨﺎﺋﻨﺎ ﺍﳌﻌﺮﰲ.
-ﺏ-
ط
ﻭﻣﻦ ﺩﻭﺍﻓﻊ ﺍﺧﺘﻴﺎﺭ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺃﻳﻀﺎ ﻫﻮ ﺍﳌﺴﺎﳘﺔ ﻭﻟﻮ ﺑﺸﻜﻞ ﺑﺴﻴﻂ ﰲ ﺍﻟﺘﻘﻠﻴﻞ ﻣـﻦ ﻓـﺸﻮ
ﻇﺎﻫﺮﺓ ﺍﻟﻠﺤﻦ ﻭﺍﺗﺴﺎﻉ ﺩﺍﺋﺮﺎ ﺑﲔ ﺃﻭﺳﺎﻁ ﻣﺘﻌﻠﻤﻴﻨﺎ ،ﻭﺍﻟﻮﻗﻮﻑ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﻋﻠﻰ ﻣﺪﻯ ﺇﺳﻬﺎﻣﺎﺕ
ﺍﻟﺮﻋﻴﻞ ﺍﻷﻭﻝ ﻣﻦ ﻋﻠﻤﺎﺋﻨﺎ ﺍﻷﺟﻼﺀ ﰲ ﺍﻟﺘﻨﻈﲑ ﻟﻔﻠﺴﻔﺔ ﺍﻟﻨﺤﻮ ﻭﺗﻘﻌﻴﺪ ﺍﻟﻘﻮﺍﻋﺪ ﻟﻪ ،ﻭﻫـﻲ ﺇﺳـﻬﺎﻣﺎﺕ
ﻭﺟﻬﻮﺩ ﻻ ﻳﻨﻜﺮﻫﺎ ﺇﻻ ﺟﺎﺣﺪ.
ﻫﺬﺍ ﻓﻀﻼ ﻋﻦ ﺗﻘﺮﻳﺐ ﻗﻮﺍﻋﺪ ﺍﻟﻨﺤﻮ ﻟﻠﻨﺎﺷﺌﺔ ﺑﻄﺮﻳﻘﺔ ﺳﻠﺴﺔ ﺑﻌﻴﺪﺓ ﻋﻦ ﻛﻞ ﺍﻟﺘﻮﺍﺀ ﻻ ﺳﻴﻤﺎ ﻭﺃ ﱠﻥ
ﺃﻛﺜﺮ ﺗﺼﺎﻧﻴﻒ ﺍﻟﻨﺤﺎﺓ ﺍﻟﻘﺪﺍﻣﻰ ﺣﺒﻠﻰ ﺑﺎﻹﺳﻬﺎﺏ ﺍﳌﺆﺩﻱ ﺇﱃ ﺍﻟﻐﻤﻮﺽ ﻭﳏﺸﻮﺓ ﲟـﺼﻄﻠﺤﺎﺕ ﺑﻌﻴـﺪﺓ
ﺍﻟﻐﻮﺭ ﻻ ﻳﺴﱪ ﺃﻏﻮﺍﺭﻫﺎ ﺇﻻﱠ ﺍﻟﺮﺍﺳﺨﻮﻥ ﰲ ﺍﻟﻌﻠﻢ ،ﻓﻴﻀﻴﻊ ﺍﳉﻬﺪ ﻭﻳﺘﺸﺘﺖ ﺍﻟﻔﻜﺮ ،ﻭﻳﻀﺮﺏ ﺣﺼﻦ ﻣﻨﻴﻊ
ﺑﲔ ﺍﻟﻨﺤﻮ ﻭﻣﺮﻳﺪﻳﻪ.
ﻛﻤﺎ ﺃﻧﻪ ﻻ ﳜﻔﻲ ﻋﻠﻰ ﺃﺣﺪ ﻣﺎ ﻟﻠﻨﺤﻮ ﻣﻦ ﺃﳘﻴﺔ ﻗﺼﻮﻯ ﰲ ﺇﺩﺭﺍﻙ ﺍﳌﻌﲎ ،ﻓﺈﻧﻨﺎ ﻻ ﻧﻔﻬﻢ ﻗﻮﻟـﻪ
ﺗﻌﺎﱃ :ﺇِﻧﻤﺎ ﻳﺨﺸﻰ ﺍﻟﻠﱠﻪ ﻣِﻦ ﻋِﺒﺎﺩِﻩِ ﺍﻟﹾﻌﻠﹶﻤﺎﺀُ )ﻓﺎﻃﺮ ،ﻣﻦ ﺍﻵﻳﺔ ،(28ﻓﺈﻧﻨﺎ ﺑﺎﻟﻨﺤﻮ ﻧﻌـﺮﻑ ﺃﻥ ﺍﻟﻌﻠﻤـﺎﺀ
ﳜﺸﻮﻥ ﺍﳌﻮﱃ .ﻭﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﺇِﺫِ ﺍﺑﺘﻠﹶﻰ ﺇِﺑﺮﺍﻫِﻴﻢ ﺭﺑﻪ) ... ﺍﻟﺒﻘﺮﺓ ،ﻣﻦ ﺍﻵﻳﺔ (124ﻧﺪﺭﻙ ﺑﺎﻟﻨﺤﻮ ﺃﻳـﻀﺎ
ﺃﻥ ﺍﳌﺒﺘﻠِﻲ ﻫﻮ ﺍﷲ ﻋﺰ ﻭﺟﻞ ،ﻭﺍﳌﺒﺘﻠﹶﻰ ﻫﻮ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ...ﺍﱁ.
ﻭﻣﻦ ﺍﻟﺪﻭﺍﻋﻲ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﺃﻣﻠﺖ ﻋﻠﻲ ﲢﻘﻴﻖ ﺍﻟﻜﺘﺎﺏ ﻫﺬﺍ ﻫﻮ ﺍﻋﺘﻨﺎﺀ ﺍﻟﻜﺜﲑ ﻣـﻦ ﺭﺟـﺎﻝ
ﺍﻟﺴﻠﻒ ﺍﻷﻓﺎﺿﻞ ﺑﺸﺮﺡ ﺍﻵﺟﺮﻭﻣﻴﺔ ﺷﺮﻭﺣﺎ ﻻ ﻳﻘﻞ ﺃﺣﺪﻫﺎ ﺃﳘﻴﺔ ﻋﻦ ﺍﻵﺧﺮ ،ﻭﻟﻌﻞ ﺳﺮ ﻫﺬﺍ ﺍﻟﻜﻢ ﻣﻦ
ﺍﻟﺸﺮﻭﺡ ﺭﺍﺟﻊ ﺇﱃ ﻗﻴﻤﺔ ﺍﻟﻌﻤﻞ ﺍﳉﻠﻴﻞ ﺍﻟﺬﻱ ﺃﻟﻔﻪ ﺍﺑﻦ ﺁﺟﺮﻭﻡ؛ ﻷﻥ ﻛﺜﺮﺓ ﺍﻟﺸﺮﻭﺡ ﻭﺗﻨﻮﻋﻬﺎ ﻓﻴﻪ ﺩﻻﻟﺔ
ﻋﻠﻰ ﺃﳘﻴﺔ ﺍﳌﺸﺮﻭﺡ.
ﳍﺬﺍ ﻭﻏﲑﻩ ﺣﻖ ﰲ ﺗﺼﻮﺭﻱ ﺃﻥ ﻳﱪﺯ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﺘﺄﻟﻴﻒ ،ﻭﺣﻖ ﻟﻪ ﺃﻥ ﻳﻘﺮﺃ ﻭﻳﺴﺘﻔﺎﺩ ﻣﻨﻪ.
-1ﻣﻘﺎﺑﻠﺔ ﺍﻟﻨﺴﺨﺘﲔ:
ﻗﺎﺑﻠﺖ ﺑﻴﻨﻬﻤﺎ ﻭﺃﺷﺮﺕ ﺇﱃ ﺍﻟﺘﺒﺎﻳﻦ ﺍﳌﻮﺟﻮﺩ ﰲ ﺍﳍﺎﻣﺶ ،ﻭﺗﺘﺒﻌﺖ ﺍﻟﺴﺎﻗﻂ ﻣﻊ ﺫﻛﺮ ﺫﻟـﻚ ﰲ
ﺍﳍﺎﻣﺶ ،ﻭﺯﺩﺕ ﺍﻟﻜﻠﻤﺎﺕ ﻭﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻨﺎﻗﺼﺔ ﻭﺍﺿﻌﺎ ﺇﻳﺎﻫﺎ ﺑﲔ ﻣﻌﻘﻮﻓﲔ ﻣﻊ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﻛﻞ ﺫﻟـﻚ
ﰲ ﺍﳍﺎﻣﺶ.
-ﺝ-
ي
-2ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ:
ﺃﻣﻌﻨﺖ ﺍﻟﺘﺤﻘﻴﻖ ﻭﺍﻟﺘﻤﺤﻴﺺ ﰲ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺃﲤﻤﺖ ﺍﻟﻨﺎﻗﺼﺔ ﻣﻨﻬﺎ ﻣﻊ ﺫﻛـﺮ ﺍﻟـﺴﻮﺭﺓ
ﻭﺭﻗﻢ ﺍﻵﻳﺔ ،ﻭﺇﺫﺍ ﻭﺟﺪﺕ ﻛﻠﻤﺔ ﺧﺎﻃﺌﺔ ﰲ ﺁﻳﺔ ﺻﻮﺑﺖ ﺍﳋﻄﺄ ﰲ ﺍﻟﻜﺘـﺎﺏ ﻭﺃﺷـﺮﺕ ﺇﱃ ﺫﻟـﻚ ﰲ
ﺍﳍﺎﻣﺶ ،ﻭﺃﺣﻴﺎﻧﺎ ﺃﺿﻴﻒ ﻋﺒﺎﺭﺓ "ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ" ﻭﺍﺿﻌﺎ ﺇﻳﺎﱠﻫﺎ ﺑﲔ ﻣﻌﻘﻮﻓﲔ ﻭﺃﺷﲑ ﰲ ﺍﳍﺎﻣﺶ ﺑﻘـﻮﱄ:
ﺇﺿﺎﻓﺔ ﻳﻘﺘﻀﻴﻬﺎ ﺍﻟﺴﻴﺎﻕ.
-3ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ:
ﺃﲤﻤﺖ ﺍﻟﻨﺎﻗﺼﺔ ﻣﻨﻬﺎ ﻣﻊ ﺫﻛﺮ ﺍﺧﺘﻼﻑ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺇﻥ ﻭﺟﺪﺕ.
-4ﺍﻟﺸﻌﺮ:
ﺫﻛﺮﺕ ﲝﺮ ﺍﻟﺒﻴﺖ ﻭﺍﺳﻢ ﻗﺎﺋﻠﻪ ،ﻭﺫﻟﻚ ﺑﺎﻟﻌﻮﺩﺓ ﺇﱃ ﺩﻳﻮﺍﻥ ﺍﻟﺸﺎﻋﺮ ﺃﻭ ﺍـﺎﻣﻊ ﺍﻟـﺸﻌﺮﻳﺔ ﰒ
ﺃﺷﺮﺕ ﺇﱃ ﺍﳌﺼﺎﺩﺭ ﺍﻟﱵ ﻭﺭﺩ ﻓﻴﻬﺎ ﻭﺭﺗﺒﺘﻬﺎ ﺣﺴﺐ ﻭﻓﻴﺎﺕ ﻣﺆﻟﻔﻴﻬﺎ ،ﻭﺃﻛﻤﻠـﺖ ﺍﻷﺑﻴـﺎﺕ ﺍﻟﻨﺎﻗـﺼﺔ
ﻭﺃﺷﺮﺕ ﺇﱃ ﺍﺧﺘﻼﻑ ﺍﻟﺮﻭﺍﻳﺎﺕ.
-5ﺍﻟﺮﺟﺰ:
ﺗﺘﺒﻌﺖ ﰲ ﲣﺮﻳﺞ ﺍﻷﺭﺟﺎﺯ ﻧﻔﺲ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﻨﺘﻬﺠﺔ ﰲ ﲣﺮﻳﺞ ﺍﻷﺑﻴﺎﺕ ﺍﻟﺸﻌﺮﻳﺔ.
-6ﺍﻷﻣﺜﺎﻝ:
ﺗﺘﺒﻌﺖ ﻛﻞ ﺍﻷﻣﺜﺎﻝ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻜﺘﺎﺏ ﺑﺘﺤﻘﻴﻘﻬﺎ ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﺍﳌﺼﺎﺩﺭ ﺍﻟﱵ ﺗﻮﻓﺮﺕ ﻟﺪﻱ ﻣـﻊ
ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺗﺒﺎﻳﻦ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺇﻥ ﻭﺟﺪﺕ.
-7ﺍﻵﺭﺍﺀ ﻭﺍﻷﻗﻮﺍﻝ:
ﺍﺟﺘﻬﺪﺕ ﰲ ﻧﺴﺐ ﻛﻞ ﺭﺃﻱ ﺃﻭ ﻗﻮﻝ ﺇﱃ ﻗﺎﺋﻠﻪ ﻣﺎ ﻭﺳﻌﲏ ﺍﻟﺒﺤﺚ ،ﻛﻤﺎ ﺣﺎﻭﻟﺖ ﺳﺎﻋﻴﺎ ﺫﻛﺮ
ﺑﻌﺾ ﺍﻻﺧﺘﻼﻓﺎﺕ ﺍﻟﻨﺤﻮﻳﺔ ﺑﲔ ﻣﺪﺭﺳﱵ ﺍﻟﺒﺼﺮﺓ ﻭﺍﻟﻜﻮﻓﺔ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺃﻭ ﺗﻠـﻚ ،ﻭﺃﺷـﺮﺕ ﻣـﺎ
ﺍﺳﺘﻄﻌﺖ ﺇﱃ ﺍﳌﺼﺎﺩﺭ ﺍﻟﻨﺤﻮﻳﺔ ﺍﻟﱵ ﺗﻨﺎﻭﻟﺖ ﻛﻞ ﺫﻟﻚ.
-ﺩ-
ك
-8ﺍﻷﻋﻼﻡ:
ﺍﺟﺘﻬﺪﺕ ﰲ ﺗﺮﲨﺔ ﺍﻷﻋﻼﻡ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻟﻜﺘﺎﺏ ،ﻭﺫﻟﻚ ﺑﺬﻛﺮ ﺍﻟﻜﻨﻴﺔ ﻭﺍﻻﺳـﻢ ﻭﺍﻟﻠﱠﻘـﺐ
ﻭﺗﺎﺭﻳﺦ ﺍﳌﻴﻼﺩ ﻭﻣﻜﺎﻧﻪ ،ﻭﺷﻴﻮﺥ ﺍﻟﻌﻠﹶﻢِ ﻭﺗﻼﻣﺬﺗﻪ ،ﻭﳎﺎﻝ ﲣﺼﺼﻪ ،ﰒ ﻣﺆﻟﻔﺎﺗﻪ ﻭﺗﺎﺭﻳﺦ ﻭﻓﺎﺗﻪ ﻣﺎ ﻭﺳﻌﲏ
ﺍﻟﺒﺤﺚ.
-9ﻭﺿﻌﺖ ﻋﻨﺎﻭﻳﻦ ﻟﻠﻤﺒﺎﺣﺚ ﻭﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﻟﱵ ﺗﺮﻛﻬﺎ ﺍﳌﺆﻟﻒ ﻗﻔﻼ ﻭﻭﺿﻌﺘﻬﺎ ﺑﲔ ﻣﻌﻘﻮﻓﲔ.
-10ﻗﻤﺖ ﺑﻮﺿﻊ ﺃﺭﻗﺎﻡ ﻷﻗﺴﺎﻡ ﺍﳌﻮﺿﻮﻉ ﺗﺴﺎﻋﺪ ﻋﻠﻰ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﻋﻨﺼﺮﻱ ﺍﻟﺘﺮﺍﺑﻂ ﻭﺍﻻﻧﺴﺠﺎﻡ.
-11ﻭﺿﻌﺖ ﻓﻬﺎﺭﺱ ﻟﻶﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺭﺗﺒﺘﻬﺎ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﺇﱃ ﺳﻮﺭﺓ ﺍﻟﻨﺎﺱ ،ﺃﻣﺎ ﺍﻷﺣﺎﺩﻳـﺚ
ﺍﻟﻨﺒﻮﻳﺔ ﻭﺍﻟﻘﺒﺎﺋﻞ ﻭﺍﻷﻣﺎﻛﻦ ﻭﺍﻷﻋﻼﻡ ﻭﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﻨﺤﻮﻳﺔ ﺍﳌﻌﺮﺑﺔ ﻭﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﺒﻼﻏﻴﺔ ﻓﻘﺪ ﺍﻋﺘﻤـﺪﺕ
ﰲ ﺗﺮﺗﻴﺒﻬﺎ ﻋﻠﻰ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻷﻟﻔﺒﺎﺋﻲ .ﻭﻻ ﻳﻔﻮﺗﲏ ﺃﻥ ﺃﺷﲑ ﺃﻧﲏ ﰲ ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ﺃﳘﻠﺖ )ﺍﻝ( ﺍﻟﺘﻌﺮﻳﻒ
ﻭ)ﺍﺑﻦ( ﻭ)ﺃﺑﻮ( ﻣﻦ ﺍﻟﻌﻠﻢ ﺍﳌﺒﺪﻭﺀ ﺑﺈﺣﺪﺍﻫﺎ ﻭﺍﻋﺘﻤﺪﺕ ﰲ ﺍﻟﺘﺮﺗﻴﺐ ﻋﻠﻰ ﺍﳊﺮﻑ ﺍﻟﺬﻱ ﻳﻠﻴﻬﺎ ،ﻛﻤﺎ ﻫـﻲ
ﺍﳊﺎﻝ ﺑﺎﻟﻨﺴﺒﺔ ﻟـ :ﺍﻟﻔﺎﺭﺳﻲ :ﺭﺗﺒﺘﻪ ﲢﺖ ﺣﺮﻑ ﺍﻟﻔﺎﺀ ،ﻭﺍﺑﻦ ﺑﺮﻫﺎﻥ :ﲢﺖ ﺣﺮﻓﺎ ﺍﻟﺒﺎﺀ ،ﻭﻫﻜﺬﺍ.
ﻭﺃﻓﺮﺩﺕ ﻓﻬﺮﺳﺎ ﻟﻠﻘﻮﺍﰲ ﻭﻓﻬﺮﺳﺎ ﻷﻧﺼﺎﻑ ﺍﻷﺑﻴﺎﺕ ﻭﻓﻬﺮﺳﺎ ﻟﻸﺭﺟﺎﺯ ﻭﺭﺍﺑﻌـﺎ ﻟﻠﻤﻨﻈﻮﻣـﺎﺕ
ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ،ﻭﻗﻤﺖ ﺑﺘﺮﺗﻴﺒﻬﺎ ﺣﺴﺐ ﺍﻟﺒﺤﻮﺭ ﺍﻟﻄﻮﻳﻞ ﰒ ﺍﻟﺬﻱ ﻳﻠﻴﻪ ﻭﻫﻜﺬﺍ .ﻭﺭﺍﻋﻴﺖ ﰲ ﺫﻟﻚ ﺣـﺮﻑ
ﺍﻟﺮﻭﻱ ،ﻭﺫﻛﺮﺕ ﺍﺳﻢ ﺍﻟﺸﺎﻋﺮ ،ﻭﻭﺿﻌﺖ ﻋﻼﻣﺔ ﺍﺳﺘﻔﻬﺎﻡ )؟( ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻘﺎﺋﻞ ﳎﻬﻮﻻ.
ﺛﹸﻢ ﺧﺼﺼﺖ ﻓﻬﺮﺳﺎ ﻟﻠﻤﻮﺿﻮﻋﺎﺕ ﺍﻟﱵ ﺗﻀﻤﻨﻬﺎ ﺍﻟﻜﺘﺎﺏ ،ﻭﺃﺧﲑﺍ ﻓﻬﺮﺳﺎ ﻟﻠﻤﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ
ﺍﳌﻌﺘﻤﺪﺓ ﰲ ﺍﻟﺘﺤﻘﻴﻖ ﻭﺭﺗﺒﺘﻪ ﺃﻳﻀﺎ ﺗﺮﺗﻴﺒﺎ ﺃﻟﻔﺒﺎﺋﻴﺎ.
ﻭﻗﺪ ﻭﺿﻌﺖ ﺇﱃ ﺟﺎﻧﺐ ﲢﻘﻴﻖ ﺍﻟﻜﺘﺎﺏ ﺗﻘﺪﳝﺎ ﺍﺷﺘﻤﻠﺖ ﺧﻄﺘﻪ ﻋﻠﻰ ﻣﺎ ﻳﻠﻲ:
ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﻭﺍﺷﺘﻤﻞ ﻋﻠﻰ:
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﺍﺑﻦ ﺁﺟﺮﻭﻡ ﻭﻣﺘﻨﻪ ﺍﻟﻨﺤﻮﻱ ،ﻭﺗﻨﺎﻭﻟﺖ ﻓﻴﻪ ﺍﳌﺒﺎﺣﺚ ﺍﻵﺗﻴﺔ :ﺗﺮﲨﺔ ﺍﺑﻦ ﺁﺟﺮﻭﻡ
ﰒ ﻣﻜﺎﻧﺘﻪ ﺍﻟﻌﻠﻤﻴﺔ ﻓﺎﳌﱳ ﻭﻗﻴﻤﺘﻪ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺑﻌﺪﻩ ﺗﻌﺮﺿﺖ ﳉﻬﻮﺩ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺷﺮﻭﺣﻪ ﻣﺎ ﻭﺳﻌﲏ ﺍﻟﺒﺤﺚ.
ﻭﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ :ﺳﻠﱠﻄﺖ ﻓﻴﻪ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﺍﻟﺮﻣﻠﻲ ﻭﺷﺮﺣﻪ ﳌﱳ ﺍﻵﺟﺮﻭﻣﻴﺔ ﻭﺍﻧﻄﻮﻯ ﻫﺬﺍ ﺍﻟﻔﺼﻞ
ﻋﻠﻰ ﻣﺎ ﻳﻠﻲ :ﻋﺼﺮ ﺍﻟﺮﻣﻠﻲ ﰒ ﻧﺴﺒﺔ ﺍﻟﻜﺘﺎﺏ ﺇﱃ ﺍﳌﺆﻟﻒ ،ﰒ ﺣﻴﺎﺗﻪ ﰒ ﻣﺼﻨﻔﺎﺗﻪ ﰒ ﺍﻟﻘﻴﻤـﺔ ﺍﻟﻌﻠﻤﻴـﺔ
ﻟﻠﻜﺘﺎﺏ ﰒ ﻣﻨﻬﺞ ﺍﳌﺆﻟﻒ ﰲ ﺷﺮﺣﻪ ﻭﺗﻨﺎﻭﻟﺖ ﻓﻴﻪ - :ﺍﳌﻨﻬﺞ ﺍﻟﻔﲏ - ،ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﰒ ﺃﺳﻠﻮﺑﻪ.
-ﻫـ-
ل
ﻭﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ :ﺟﺎﺀ ﻣﺘﻀﻤﻨﺎ ﻭﺻﻒ ﺍﻟﻨﺴﺨﺘﲔ ﺍﳌﻌﺘﻤﺪﺗﲔ ﰲ ﺍﻟﺘﺤﻘﻴﻖ ،ﻭﻣﻌﺮﺟﺎ ﻓﻴﻪ ﻋﻠـﻰ
ﺭﻣﻮﺯ ﺍﻟﺘﺤﻘﻴﻖ.
ﻭﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ :ﺍﻟﻜﺘﺎﺏ ﳏﻘﱠﻘﹰﺎ .ﺃﻣﺎ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ :ﻓﺎﺷﺘﻤﻞ ﻋﻠﻰ ﺍﻟﻔﻬﺎﺭﺱ ﺍﻟﻔﻨﻴﺔ.
ﻭﺑﻌﺪ:
ﻭﻟﻴﺲ ﺑﻌﺪﻣﺎ ﻗﺪﻣﺖ ﺑﻪ ﳍﺬﺍ ﺍﻟﺒﺤﺚ ﺇﻻﹼ ﺃﻥ ﺃﺗﻘﺪﻡ ﺑﺄﲰﻰ ﺁﻳﺎﺕ ﺍﻟﺸﻜﺮ ﻭﺍﻟﻌﺮﻓﺎﻥ ﺇﱃ ﺃﺳﺘﺎﺫﻱ
"ﻟﻌﺒﻴﺪﻱ ﺑﻮﻋﺒﺪ ﺍﷲ" ﻟﻜﺮﻡ ﻋﻄﺎﺋﻪ ﻭﺭﺣﺎﺑﺔ ﺻﺪﺭﻩ ﻭﻋﻈﻴﻢ ﺭﻋﺎﻳﺘﻪ ﱄ ،ﺭﻏـﻢ ﻣـﺴﺆﻭﻟﻴﺎﺗﻪ ﺍﳉـﺴﺎﻡ
ﻓﻠﺴﻴﺎﺩﺗﻪ ﻋﻈﻴﻢ ﺷﻜﺮﻱ ﻭﺗﻘﺪﻳﺮﻱ ،ﰒ ﺍﻟﺸﻜﺮ ﻟﻸﺳﺎﺗﺬﺓ ﺍﻷﺟﻼﺀ ﺍﻟﺬﻳﻦ ﺗﻔﻀﻠﻮﺍ ﲟﻨﺎﻗﺸﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ.
ﻭﺑﻌﺪ:
ﻓﻘﺪ ﺑﺬﻟﺖ ﻣﺎ ﺑﻮﺳﻌﻲ ﻛﻲ ﺃﺑﻌﺚ ﻫﺬﺍ ﺍﳌﺨﻄﻮﻁ ﻣﻦ ﻣﺮﻗﺪﻩ ﻭﺣﺎﻭﻟﺖ ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺍﻟـﺴﻘﻂ
ﻭﺍﻟﺰﻟﻞ ﻓﺈﻥ ﻭﻓﻘﺖ ﻓﻤﻦ ﺍﷲ ﻭﺣﺪﻩ ،ﻭﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﳛﻀﺮﱐ ﻗﻮﻝ ﺍﻟﻌﻤﺎﺩ ﺍﻷﺻﻔﻬﺎﱐ)ﺕ597ﻫــ(:
»ﺇﱐ ﺭﺃﻳﺖ ﺃﻧﻪ ﻻ ﻳﻜﺘﺐ ﺇﻧﺴﺎﻥ ﻛﺘﺎﺑﺎ ﰲ ﻳﻮﻣﻪ ﺇﻻﹼ ﻗﺎﻝ ﰲ ﻏﺪﻩ :ﻟﻮ ﻏﹸﻴﺮ ﻫﺬﺍ ﻟﻜﺎﻥ ﺃﺣﺴﻦ ،ﻭﻟﻮ ﺯﻳﺪ
ﻛﺬﺍ ﻟﻜﺎﻥ ﻳﺴﺘﺤﺴﻦ ،ﻭﻟﻮ ﻗﺪﻡ ﻫﺬﺍ ﻟﻜﺎﻥ ﺃﻓﻀﻞ ،ﻭﻟﻮ ﺗﺮﻙ ﻫﺬﺍ ﻟﻜﺎﻥ ﺃﲨﻞ ،ﻭﻫﺬﺍ ﻣﻦ ﻋﻈﻢ ﺍﻟﻌـﱪ،
ﻭﻫﻮ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﺳﺘﻴﻼﺀ ﺍﻟﻨﻘﺺ ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﺒﺸﺮ«.
-ﻭ-
م
2
) (1ﲢﺬﻑ ﺍﻟﻮﺍﻭ ﺍﻷﺧﲑﺓ ﻣﻦ ﺩﺍﻭﻭﺩ ﻭﻃﺎﻭﻭﺱ .ﻳﻨﻈﺮ :ﻛﺘﺎﺏ ﺍﻟﺮﺳﻢ ﰲ ﺗﻌﻠﻴﻢ ﺍﳋﻂ ،ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺃﻃﻔﻴﺶ ،ﺍﳌﺆﺳﺴﺔ
ﺍﻟﻮﻃﻨﻴﺔ ﻟﻠﻜﺘﺎﺏ ،ﺍﳉﺰﺍﺋﺮ :1986 ،ﺹ.24
) (2ﻭﺗﻌﲎ ﺑﻠﻐﺔ ﺍﻟﱪﺑﺮ ﺍﻟﻔﻘﲑ ﺍﻟﺼﻮﰲ.
) (3ﻳﻨﻈﺮ :ﺑﻐﻴﺔ ﺍﻟﻮﻋﺎﺓ ﰲ ﻃﺒﻘﺎﺕ ﺍﻟﻠﻐﻮﻳﲔ ﻭﺍﻟﻨﺤﺎﺓ ،ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﻴﻮﻃﻲ ،ﺗﺢ :ﳏﻤﺪ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺇﺑﺮﺍﻫﻴﻢ
ﻣﻄﺒﻌﺔ ﻋﻴﺴﻰ ﺍﻟﺒﺎﰊ ﺍﳊﻠﱯ ﻭﺷﺮﻛﺎﻩ ،ﻁ1384 ،1ﻫـ1964-ﻡ ،238/1 :ﻭﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ ﻋﻦ ﺃﺳﺎﻣﻲ ﺍﻟﻜﺘﺐ ﻭﺍﻟﻔﻨﻮﻥ
ﻣﺼﻄﻔﻰ ﺑﻦ ﻋﺒﺪﺍﷲ ﺍﳌﻌﺮﻭﻑ ﲝﺎﺟﻲ ﺧﻠﻴﻔﺔ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ1413 ،ﻫـ1992-ﻡ ،1796/2:ﻭﺍﻷﻋـﻼﻡ،
ﺧﲑ ﺍﻟﺪﻳﻦ ﺍﻟﺰﺭﻛﻠﻲ ،ﺩﺍﺭ ﺍﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﲔ ،ﺑﲑﻭﺕ ،ﻁ.33/7 :1992 ،10
) (4ﻳﻨﻈﺮ :ﺑﻐﻴﺔ ﺍﻟﻮﻋﺎﺓ.239 ،238/1:
) (5ﻳﻨﻈﺮ :ﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ ﰲ ﺃﺧﺒﺎﺭ ﻣﻦ ﺫﻫﺐ ،ﺍﺑﻦ ﺍﻟﻌﻤﺎﺩ ﺍﳊﻨﺒﻠﻲ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ.62/3 :
3
) (3
(4ﺟﻬﻮﺩ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺷﺮﺡ ﺍﻵﺟﺮﻭﻣﻴﺔ:
) (4
• ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﻳﻌﻠﻰ ﺍﳊﺴﲏ )ﺕ723ﻫـ(:
-ﺍﻟﺪﺭﺓ ﺍﻟﻨﺤﻮﻳﺔ ﰲ ﺷﺮﺡ ﺍﻵﺟﺮﻭﻣﻴﺔ.
• ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺮﺍﻋﻲ )ﺕ853ﻫـ(:
-ﺍﳌﺴﺘﻘﻞ ﺑﺎﳌﻔﻬﻮﻣﻴﺔ ﰲ ﺣﻞ ﺃﻟﻔﺎﻅ ﺍﻵﺟﺮﻭﻣﻴﺔ.
• ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ )ﻭﻟﺪ ﺳﻨﺔ847ﻫـ(:
-ﺍﻟﻨﺨﺒﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺣﻞﹼ ﺃﻟﻔﺎﻅ ﺍﻵﺟﺮﻭﻣﻴﺔ.
-ﺍﳉﻮﺍﻫﺮ ﺍﳌﻀﻴﺔ ﰲ ﺣﻞﹼ ﺃﻟﻔﺎﻅ ﺍﻵﺟﺮﻭﻣﻴﺔ.
• ﺃﺑﻮ ﺍﻟﻌﺰﻡ ﴰﺲ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺍﳊﻼﻭﻱ ﺍﳌﻘﺪﺳﻲ )ﺕ883ﻫـ(
-ﺍﻟﻜﻮﺍﻛﺐ ﺍﻟﻀﻮﺋﻴﺔ ﰲ ﺣﻞﹼ ﺍﻷﻟﻔﺎﻅ ﺍﻵﺟﺮﻭﻣﻴﺔ.
• ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﳋﻄﻴﺐ ﺍﻟﺸﺮﺑﻴﲏ )ﺕ977ﻫـ(
-ﻧﻮﺭ ﺍﻟﺴﺠﻴﺔ ﰲ ﺣﻞﹼ ﺃﻟﻔﺎﻅ ﺍﻵﺟﺮﻭﻣﻴﺔ.
) (1ﻳﻨﻈﺮ :ﻣﻌﺠﻢ ﺍﻷﻏﻼﻁ ﺍﻟﻠﻐﻮﻳﺔ ﺍﳌﻌﺎﺻﺮﺓ :ﳏﻤﺪ ﺍﻟﻌﺪﻧﺎﱐ ،ﻣﻜﺘﺒﺔ ﻟﺒﻨﺎﻥ ،ﺑﲑﻭﺕ1999 ،ﻡ :ﺹ.5
)(2
ﻳﻨﻈﺮ :ﺗﺎﺭﻳﺦ ﺁﺩﺍﺏ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ،ﺟﺮﺟﻲ ﺯﻳﺪﺍﻥ ،ﺵ :ﻣﻜﺘﺐ ﺍﻟﺒﺤﻮﺙ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ،ﺩﺍﺭ ﺍﻟﻔﻜـﺮ ،ﺑـﲑﻭﺕ ،ﻁ1
1426/1425ﻫـ2005-ﻡ.165/3 :
) (3ﻳﻨﻈﺮ :ﻧﻔﺢ ﺍﻟﻄﻴﺐ ﻣﻦ ﻏﺼﻦ ﺍﻷﻧﺪﻟﺲ ﺍﻟﺮﻃﻴﺐ :ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﳌﻘﺮﻱ ﺍﻟﺘﻠﻤﺴﺎﱐ ،ﺗﺢ :ﺇﺣﺴﺎﻥ ﻋﺒﺎﺱ ،ﺩﺍﺭ ﺻـﺎﺩﺭ
ﺑﲑﻭﺕ .695/2 :1968 ،ﻭﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ .1797 ،1796/2ﻭﺗﺎﺭﻳﺦ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ :ﻋﻤﺮ ﻓﺮﻭﺥ ،ﺩﺍﺭ ﺍﻟﻌﻠﻢ ﻟﻠﻤﻼﻳـﲔ
ﺑﲑﻭﺕ ،ﻁ1984 ،4ﻡ .398 ،397/4 :ﻭﻣﻌﺠﻢ ﺃﻋﻼﻡ ﺍﳉﺰﺍﺋﺮ ﻣﻦ ﺻﺪﺭ ﺍﻹﺳﻼﻡ ﺣﱴ ﺍﻟﻌﺼﺮ ﺍﳊﺎﺿﺮ ،ﻋﺎﺩﻝ ﻧﻮﻳﻬﺾ،
ﻣﺆﺳﺴﺔ ﻧﻮﻳﻬﺾ ﺍﻟﺜﻘﺎﻓﻴﺔ ،ﺑﲑﻭﺕ ،ﻁ1400 ،2ﻫـ1980-ﻡ :ﺹ.33
) (4ﳐﻄﻮﻁ ﺑﺎﳌﻜﺘﺒﺔ ﺍﻟﻮﻃﻨﻴﺔ ﺑﺎﳊﺎﻣﺔ ﺍﳉﺰﺍﺋﺮ ،ﲢﺖ ﺭﻗﻢ.146 :
4
) (1ﳐﻄﻮﻁ ﺑﺎﳌﻜﺘﺒﺔ ﺍﻟﻮﻃﻨﻴﺔ ﺑﺎﳊﺎﻣﺔ ﺍﳉﺰﺍﺋﺮ ،ﲢﺖ ﺭﻗﻢ 163 :ﻭ.164
5
-ﻣﻨﻈﻮﻣﺎﺕ ﺍﻵﺟﺮﻭﻣﻴﺔ:
ﻭﻧﻈﺮﺍ ﻟﻠﻤﻜﺎﻧﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﱵ ﺍﻛﺘﺴﺎﻫﺎ ﻭﻳﻜﺘﺴﻴﻬﺎ ﻣﱳ ﺍﻵﺟﺮﻭﻣﻴﺔ ﺯﻣﺎﻧﺎ ﻭﻣﻜﺎﻧﺎ ،ﰲ ﺗﻘﻮﱘ ﺍﻷﺩﺍﺀ
ﺍﻟﻠﻐﻮﻱ ﻟﻠﻨﺎﺷﺌﺔ ﺟﻌﻞ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻳﺰﻳﺪﻭﻥ ﻋﻦ ﺍﻟﺸﺮﻭﺡ ﻭﺍﳊﻮﺍﺷﻲ ﻧﻈﻢ ﺍﳌﱳ ﰲ ﻣﻨﻈﻮﻣﺎﺕ ،ﻧﺬﻛﺮ
ﻣﻨﻬﺎ:
" -ﺍﻟﺪﺭﺓ ﺍﻟﺒﻬﻴﺔ ﰲ ﻧﻈﻢ ﺍﻵﺟﺮﻭﻣﻴﺔ" ،ﻟﺸﺮﻑ ﺍﻟـﺪﻳﻦ ﳛـﻲ ﺑـﻦ ﻣﻮﺳـﻰ ﺑـﻦ ﺭﻣـﻀﺎﻥ
ﺍﻟﻌﻤﺮﻳﻄﻲ)ﺕ890ﻫـ( ﻭﻗﺪ ﻃﺒﻊ ﻫﺬﺍ ﺍﻟﻨﻈﻢ ﻋﺪﺓ ﻃﺒﻌﺎﺕ ﻣﻨﻬﺎ - :ﻃﺒﻌﺔ ﻣﻜﺘﺒﺔ ﺁﻝ ﻳﺎﺳـﺮ،
ﻣﺼﺮ ،ﻁ1415 ،1ﻫـ .ﻭﺷﺮﺣﻪ ﺍﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺍﻟﺒﻴﺠﻮﺭﻱ)ﺕ1277ﻫـ( ﺑﻌﻨﻮﺍﻥ" :ﻓـﺘﺢ
ﺭﺏ ﺍﻟﱪﻳﺔ ﻋﻠﻰ ﺍﻟﺪﺭﺓ ﺍﻟﺒﻬﻴﺔ ﻧﻈﻢ ﺍﻵﺟﺮﻭﻣﻴﺔ" .ﻭﻗﺪ ﻃﹸﺒﻊ ﲟﺼﺮ ﺳﻨﺔ1322ﻫـ.
" -ﲨﺎﻝ ﺍﻵﺟﺮﻭﻣﻴﺔ" ،ﻟﺮﻓﺎﻋﺔ ﺑﻦ ﺭﺍﻓﻊ ﺍﻟﻄﻬﻄﺎﻭﻱ )ﺕ1290ﻫـ( ،ﻃﹸﺒﻊ ﰲ ﻣﻄﺒﻌـﺔ ﺑـﻮﻻﻕ،
ﻣﺼﺮ1280 ،ﻫـ
6
(1ﻋﺼﺮﻩ.
(2ﻧﺴﺒﺔ ﺍﻟﻜﺘﺎﺏ ﺇﱃ ﺍﳌﺆﻟﻒ.
(3ﺣﻴﺎﺗﻪ.
(4ﻣﺼﻨﻔﺎﺗﻪ.
(5ﺍﻟﻘﻴﻤﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻟﻠﺸﺮﺡ.
(6ﻣﻨﻬﺞ ﺍﻟﺮﻣﻠﻲ ﰲ ﺷﺮﺣﻪ.
(7ﺃﺳﻠﻮﺑﻪ.
7
ُ ﱡ ﱠ ﱠ
ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻧﻲ :ﺍﻟﺮﻣﻠﻲ ﻭﺷﺮﺣﻪ ﻟﻶﺟﺮﻭﻣﻴﺔ.
(1ﻋﺼــــﺮﻩ:
ﺃ( ﺍﳊﻴﺎﺓ ﺍﻟﺴﻴﺎﺳﻴﺔ:
ﲡﻤﻊ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﺃﺭﺧﺖ ﻟﻠﻮﺟﻮﺩ ﺍﻟﺘﺮﻛﻲ ﰲ ﺍﻟﺒﻼﺩ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻘﺮﻥ ﺍﻟﺘﺎﺳﻊ ﺍﳌـﻴﻼﺩﻱ ﺑﺪﺍﻳـﺔ
ﳍﺬﺍ ﺍﻟﺘﻮﺍﺟﺪ ،ﻭﺫﻟﻚ ﻣﺬﹾ ﻋﻮﻝ ﺧﻠﻔﺎﺀ ﺑﲏ ﺍﻟﻌﺒﺎﺱ ﺍﺳﺘﺠﻼﺏ ﺍﻷﺭﻗﺎﺀ ﺍﻷﺗﺮﺍﻙ ﻭﺇﻗﺤﺎﻣﻬﻢ ﰲ ﺍﳉـﻴﺶ.
ﻋﻠﻰ ﺃﻥﱠ ﺍﻟﺒﺪﺍﻳﺔ ﺍﻟﻔﻌﻠﻴﺔ ﻟﺒﺴﻂ ﺍﻟﻨﻔﻮﺫ ﻭﺍﳍﻴﻤﻨﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ﺍﻟﻔﻌﻠﻴﺔ ﲤﱠﺖ ﺣﲔ ﻗﺎﺩ ﺳﻠﻴﻢ ﺍﻷﻭﻝ ﲪﻠﺔ ﻋﻠـﻰ
ﺍﳌﻤﺎﻟﻴﻚ ﰲ ﺍﻟﺸﺎﻡ ﺳﻨﺔ 922ﻫـ ﻋﺮﻓﺖ ﲟﻌﺮﻛﺔ "ﻣﺮﺝ ﺩﺍﺑﻖ" ﻓﺄﳊﻖ ﻢ ﻫﺰﳝﺔ ﻧﻜﺮﺍﺀ ،ﰒﱠ ﺍﲡﻪ ﺻﻮﺏ
ﻣﺼﺮ ﻭﻗﻀﻰ ﻋﻠﻰ ﻣﺎ ﺑﻘﻲ ﻣﻦ ﺃﻓﻮﻝ ﺍﳌﻤﺎﻟﻴﻚ ﻓﻜﺴﺮ ﺷﻮﻛﺘﻬﻢ ﰲ ﻣﻌﺮﻛﺔ ﺍﻟﺮﻳﺪﺍﻧﻴﺔ ﰲ 29ﺫﻱ ﺍﳊﺠﺔ
1ﳏﺮﻡ 923ﻫـ ،ﺣﻴﺚ ﻗﺘﻞ ﻣﻦ ﺃﻫﻞ ﻣﺼﺮ ﺃﻛﺜﺮ ﻣﻦ ﲬﺴﲔ ﺃﻟﻒ ﻧﺴﻤﺔ ،ﻭﻣﻨﺬ ﻫﺬﺍ ﺍﻟﺘﺎﺭﻳﺦ ﺑـﺪﺃ
ﺃﺋﻤﺔ ﺍﳌﺴﺎﺟﺪ ﰲ ﺧﻄﺒﺔ ﺍﳉﻤﻌﺔ ﺑﺎﻟﺪﻋﺎﺀ ﲟﺒﺎﺭﻛﺔ ﺍﻟﺴﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺍﻷﻭﻝ.
ﻭﺑﻌﺪ ﺃﻥ ﺭﻓﻌﺖ ﺭﺍﻳﺔ ﺁﻝ ﻋﺜﻤﺎﻥ ﰲ ﻣﺼﺮ ،ﺷﺮﻉ ﺳﻠﻴﻢ ﺑﺈﻗﺎﻣﺔ ﺇﺻﻼﺣﺎﺕ ﻓـﻀﺮﺑﺖ ﻋﻤﻠـﺔ
ﺟﺪﻳﺪﺓ ﺑﺎﺳﻢ ﺍﻟﺴﻠﻄﺎﻥ ﺳﻠﻴﻢ ،ﻭﺃﺻﺪﺭ ﻗﺮﺍﺭﺍ ﺑﺈﺑﻌﺎﺩ ﺃﺑﻨﺎﺀ ﺍﻟﺴﻼﻃﲔ ﺍﳌﻤﺎﻟﻴﻚ ﻭﺑﻌﺾ ﺃﻗﺎﺭﻢ ﻭﺇﺭﺳﺎﳍﻢ
ﺇﱃ ﺍﻵﺳﺘﺎﻧﺔ ﺣﱴ ﻳﻘﻄﻊ ﺍﻟﻄﺮﻳﻖ ﺃﻣﺎﻡ ﺣﺪﻭﺙ ﻓﱳ ﻭﺍﺿﻄﺮﺍﺑﺎﺕ ﻻ ﲢﻤـﺪ ﻋﻮﺍﻗﺒـﻬﺎ ،ﰒ ﺍﻟﺘﻔـﺖ ﺇﱃ
ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺼﻨﺎﻉ ﺍﳌﻬﺮﺓ ﻭﺭﺣﻠﻬﻢ ﺇﱃ ﻣﺮﻛﺰ ﺍﻟﺪﻭﻟﺔ ﺍﺳﻄﻨﺒﻮﻝ ﺑﻐﻴﺔ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻨﻬﻢ.
ﻭﻗﺪ ﲤﻴﺰﺕ ﺳﻴﺎﺳﺔ ﺍﻟﺴﻠﻄﺎﻥ ﺳﻠﻴﻢ ﰲ ﻣﺼﺮ ﲞﻄﲔ:
ﺍﳋﻂ ﺍﻷﻭﻝ :ﺍﻟﺘﺼﺪﻱ ﳌﻘﺎﻭﻣﺔ ﺑﻘﺎﻳﺎ ﺍﳌﻤﺎﻟﻴﻚ ﻭﺑﻌﺾ ﻣﺸﺎﻳﺦ ﺍﻟﻌﺮﺑﺎﻥ ﺍﻟﺬﻳﻦ ﱂ ﻳﺴﺘـﺴِﻴﻐﻮﺍ ﺍﻟﻮﺟـﻮﺩ
ﺍﻟﻌﺜﻤﺎﱐ ﰲ ﻣﺼﺮ.
ﻭﺍﳋﻂ ﺍﻟﺜﺎﱐ :ﻭﻫﻮ ﺧﻂ ﻣﻜﻤﻞ ﻟﻸﻭﻝ ﻭﻫﻮ ﺍﻟﺴﻌﻲ ﺍﳊﺜﻴﺚ ﰲ ﺇﻗﻨﺎﻉ ﺍﻟﺮﺍﻓﻀﲔ ﺇﱃ ﺗﻘـﺪﱘ ﻓـﺮﻭﺽ
ﺍﻟﻮﻻﺀ ﻭﺍﻟﻄﺎﻋﺔ ﻟﻠﺴﻠﻄﺎﻥ.
ﻭﻗﺪ ﰎﱠ ﻟﻪ ﺫﻟﻚ ﺑﻌﺪ ﺃﻥ ﺃﻳﻘﻦ ﺍﻟﻨﺎﺱ ﺃﻥ ﺃﺭﻭﺍﺣﻬﻢ ﻭﺃﻋﺮﺍﺿﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ ﰲ ﻣﺄﻣﻦ ﻓﺎﺳـﺘﻘﺮﺕ
ﺍﻟﺒﻼﺩ.
8
» ﻭﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻛﺎﻥ ﺍﻟﺴﻠﻄﺎﻥ ﺳﻠﻴﻢ ﻳﺘﺨﺬ ﻓﻴﻪ ﺍﻟﺘﺪﺍﺑﲑ ﺍﻷﻣﻨﻴﺔ ﺍﻟﻼﺯﻣﺔ ﻟﺘﺮﺳﻴﺦ ﺍﳊﻜـﻢ
ﺍﻟﻌﺜﻤﺎﱐ ﰲ ﺍﻟﺒﻼﺩ ،ﻋﻤﻞ ﻋﻠﻰ ﲨﻊ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﻀﺮﻭﺭﻳﺔ ﻟﺘﻴﺴﲑ ﻣﻬﻤﺔ ﺍﻹﺩﺍﺭﺓ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ﰲ ﻣﺼﺮ .ﻓﺒﻌﺪ
ﺃﻥ ﻋﻘﺪ ﺍﻟﻌﺰﻡ ﻋﻠﻰ ﺍﻟﺘﻮﺟﻪ ﺇﱃ ﻣﺼﺮ ،ﺃﺻﺪﺭ ﺳﻠﻴﻢ ﺧﺎﻥ ﺃﻭﺍﻣﺮﻩ ﻟﺒﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻌﺜﻤﺎﻧﻴﲔ ﺍﳌﺮﺍﻓﻘﲔ ﻟﻪ
ﰲ ﺗﻠﻚ ﺍﳊﻤﻠﺔ ،ﺑﺘﺮﲨﺔ ﺑﻌﺾ ﺍﻵﺛﺎﺭ ﺍﻟﺘﺎﺭﳜﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﱵ ﺗﻠﻘﻲ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﺃﺣﻮﺍﻝ ﺍﻟـﺒﻼﺩ ﺍﳌﺘﻮﺟـﻪ
ﺇﻟﻴﻬﺎ ،ﻓﻘﺎﻡ ﺍﳌﺆﺭﺥ ﻗﺎﺿﻲ ﺍﻟﻌﺴﻜﺮ "ﻛﻤﺎﻝ ﺑﺎﺷﺎ ﺯﺍﺩﻩ")ﺕ941ﻫـ( ﺑﺘﺮﲨﺔ ﺃﺛﺮ ﺍﳌﺆﺭﺥ ﺍﻟﻌـﺮﰊ ﺃﺑـﻮ
ﺍﶈﺎﺳﻦ ﺍﺑﻦ ﺗﻐﺮﻱ ﺑِﺮﺩﻱ )ﺕ874ﻫـ( ﺇﱃ ﺍﻟﻠﻐﺔ ﺍﻟﺘﺮﻛﻴﺔ ،ﻭﻳﺬﻛﺮ "ﻫﻤﺮ" ﺃﻥ ﻭﺍﱄ ﻛﺮﺩﺳﺘﺎﻥ "ﺇﺩﺭﻳﺲ
ﺍﻟﺒﺘﻠﻴﺴﻰ" )ﺕ926ﻫـ( ﺍﻟﺬﻱ ﺍﺷﺘﺮﻙ ﺃﻳﻀﺎ ﰲ ﺍﳊﻤﻠﺔ ﻋﻠﻰ ﻣﺼﺮ ﻗﺪ ﻧﻈﻢ ﻗﺼﻴﺪﺓ ﻓﺎﺭﺳﻴﺔ ﺍﺷـﺘﻤﻠﺖ
ﻋﻠﻰ ﺑﻌﺾ ﺍﳌﻼﺣﻈﺎﺕ ﺣﻮﻝ ﺍﻹﺩﺍﺭﺓ ﰲ ﻣﺼﺮ ،ﻭﻗﺪﻣﻬﺎ ﺑﻨﻔﺴﻪ ﺇﱃ ﺍﻟﺴﻠﻄﺎﻥ ﺳﻠﻴﻢ.
ﻭﻫﻜﺬﺍ ﺣﺎﻭﻝ ﺳﻠﻴﻢ ﺧﺎﻥ ﺍﻹﳌﺎﻡ ﺑﺄﺣﻮﺍﻝ ﺍﻟﺒﻼﺩ ﻗﺒﻞ ﺩﺧﻮﳍﺎ .ﻭﻟﻜﻦ ﻣﺎ ﻛﺎﻥ ﻫـﺬﺍ ﺍﻟﻘـﺪﺭ
ﺍﻟﻨﻈﺮﻱ ﻣﻦ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻳﻜﻔﻲ ﻟﻺﺣﺎﻃﺔ ﻋﻠﻤﺎ ﺑﺄﺣﻮﺍﻝ ﺍﻟﺒﻼﺩ ﺍﻹﺩﺍﺭﻳﺔ ﻭﺍﳌﺎﻟﻴﺔ ﺍﻟﱵ ﻛﺎﻧـﺖ ﺗﺘـﺼﻒ
ﺑﺎﻟﺴﺮﻳﺔ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ ،ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻹﺩﺍﺭﺓ ﺍﳉﺪﻳﺪﺓ ﻗﺪ ﺍﺳﺘﻔﺎﺩﺕ ﻛﺜﲑﺍ ﻣﻦ ﺗﻮﺟﻴﻬﺎﺕ ﺍﻷﻣـﺮﺍﺀ
ﺍﳌﻤﺎﻟﻴﻚ ،ﺇﻻ ﺃﻥ ﺇﺩﺍﺭﺓ ﺍﻟﺒﻼﺩ ﺍﳌﺎﻟﻴﺔ ﻭﺍﻹﺩﺍﺭﻳﺔ ﱂ ﺗﻜﻦ ﺑﻴﺪ ﻫﺆﻻﺀ ﺍﻟﻨﻔﺮ ﻣﻦ ﺍﻷﻣﺮﺍﺀ ،ﺑﻞ ﻛﺎﻧﺖ ﺃﺳﺮﺍﺭﻫﺎ
ﺑﻴﺪ ﺇﺩﺍﺭﻳﻲ ﺍﳌﻤﺎﻟﻴﻚ ﻣﻦ ﺍﻟﻜﺘﺒﺔ ﻭﺍﳌﺒﺎﺷﺮﻳﻦ ﺍﻟﺬﻳﻦ ﻓﺮ ﻣﻌﻈﻤﻬﻢ ﻣﻦ ﻭﺟﻪ ﺍﻟﻌﺜﻤﺎﻧﻴﲔ ،ﻭﺃﺑﻌﺪ ﺃﻭ ﺣـﺒﺲ
ﺍﻟﻌﺪﻳﺪ ﻣﻨﻬﻢ ﻟﻠﺤﻴﻠﻮﻟﺔ ﺩﻭﻥ ﺇﺣﺪﺍﺙ ﻓﺘﻨﺔ ﰲ ﺍﻟﺒﻼﺩ .ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﻗﺒﻮﻝ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﻜﺘﺒـﺔ
ﻭﺍﻹﺩﺍﺭﻳﲔ ﻭﺍﳌﺒﺎﺷﺮﻳﻦ ﺍﳋﺪﻣﺔ ﲢﺖ ﺍﻹﺩﺍﺭﺓ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ،ﺇﻻ ﺃﻢ ﺃﻇﻬﺮﻭﺍ ﲣﻮﻓﺎ ﻣﻦ ﺗﻘﺪﱘ ﺍﻟﻌـﻮﻥ ﳍـﻢ
ﻓﻜﺎﻧﻮﺍ ﻳﺪﻋﻮﻥ ﺟﻬﻠﻬﻢ ﺑﺎﳌﺴﺎﺋﻞ ﺍﻹﺩﺍﺭﻳﺔ ﻭﺍﳌﺎﻟﻴﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﻌﺮﺽ ﻋﻠﻴﻬﻢ ،ﺣﱴ ﺃﻢ ﻛﺎﻧﻮﺍ ﻳـﺪﻋﻮﻥ
ﺃﻳﻀﺎ ﺃﻥ "ﻃﻮﻣﺎﻥ ﺑﺎﻱ" ﻛﺎﻥ ﻗﺪ ﺃﻣﺮ ﺃﺛﻨﺎﺀ ﻓﺮﺍﺭﻩ ﺑﺈﺧﻔﺎﺀ ﺩﻓﺎﺗﺮ ﺍﻹﺩﺍﺭﻳﺔ ﻭﺍﳌﺎﻟﻴﺔ ﰲ ﺃﻣﺎﻛﻦ ﻣﺘﻔﺮﻗﺔ ﻣـﻦ
ﺍﻟﺒﻼﺩ ،ﺃﻭ ﺇﻧﻪ ﺭﲟﺎ ﻳﻜﻮﻥ ﻗﺪ ﺃﻣﺮ ﺑﺈﺣﺮﺍﻗﻬﺎ .ﻭﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ ،ﺣﺎﻭﻟﺖ ﺍﻹﺩﺍﺭﺓ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ﺍﺳﺘﺨﻼﺹ
ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﳌﻄﻠﻮﺑﺔ ﻋﻦ ﺷﺆﻭﻥ ﻣﺼﺮ ﻣﻦ "ﻃﻮﻣﺎﻥ ﺑﺎﻱ" ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺴﺘﺪﻋﻰ ﺃﺛﻨـﺎﺀ ﻓﺘـﺮﺓ ﺣﺒـﺴﻪ
ﻟﻠﺤﻀﺮﺓ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ ﳍﺬﺍ ﺍﻟﻐﺮﺽ ،ﻭﻟﻜﻦ ﺩﻭﻥ ﺟﺪﻭﻯ.
9
ﻭﺑﺎﻟﺮﻏﻢ ﻣﻦ ﻛﻞ ﻫﺬﻩ ﺍﻟﺼﻌﻮﺑﺎﺕ ﺍﻟﱵ ﺣﺎﻃﺖ ﲟﺤﺎﻭﻻﺕ ﺍﻹﺩﺍﺭﺓ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﻣﻌﻠﻮﻣﺎﺕ
ﻋﻦ ﺍﻟﻨﻈﺎﻡ ﺍﻹﺩﺍﺭﻱ ﻭﺍﳌﺎﱄ ﳌﺼﺮ ﺧﻼﻝ ﺍﻟﻌﻬﺪ ﺍﳌﻤﻠﻮﻛﻲ ﻓﻘﺪ ﺍﺳﺘﻄﺎﻋﺖ ﺃﺧﲑﺍ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺑﻌـﺾ
ﺍﳌﻌﻠﻮﻣﺎﺕ ﰲ ﻫﺬﺍ ﺍﳋﺼﻮﺹ ﻣﻦ ﻣﺴﺘﻮﰱ ﺍﻷﻣﻮﺍﻝ "ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺍﳉﻴﻌﺎﻥ" ﻭﺑﻮﺍﺳﻄﺔ "ﺧﺎﻳﺮ ﺑﻚ" ﻧﺎﺋﺐ
ﺣﻠﺐ ﺍﻟﺴﺎﺑﻖ ،ﺣﻴﺚ ﻗﺎﻡ ﺍﻷﻭﻝ ﺑﺘﺤﺮﻳﺮ ﻭﺍﺭﺩﺍﺕ ﺧﺮﺍﺝ ﻣﺼﺮ ﻭﻣـﺼﺎﺭﻳﻔﻬﺎ ﻭﺿـﺮﺍﺋﺒﻬﺎ ﺍﺧﺘـﺼﺎﺭﺍ
ﻭﻭﺿﻌﻬﺎ ﺑﲔ ﻳﺪﻱ ﺍﻟﺴﻠﻄﺎﻥ ﺍﻟﻌﺜﻤﺎﱐ ،ﻭﺍﻋﺘﻤﺎﺩﺍ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﳌﺒﺪﺋﻴﺔ ،ﺷـﺮﻉ ﺍﻟـﺴﻠﻄﺎﻥ ﰲ
ﺇﺭﺳﺎﻝ ﺑﻌﺾ ﺍﳌﺒﺎﺷﺮﻳﻦ ﺍﻟﺬﻳﻦ ﺳﺒﻖ ﳍﻢ ﺃﻥ ﺑﺎﺷﺮﻭﺍ ﳐﺘﻠﻒ ﺍﻟﻮﻇﺎﺋﻒ ﺍﻹﺩﺍﺭﻳﺔ ﻭﺍﳌﺎﻟﻴـﺔ ،ﺇﺭﺳـﺎﳍﻢ ﺇﱃ
ﳐﺘﻠﻒ ﻭﻻﻳﺎﺕ ﻣﺼﺮ ﺑﺼﺤﺒﺔ ﺑﻌﺾ ﻣﻮﻇﻔﻲ ﺍﻹﺩﺍﺭﺓ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ،ﻭﺫﻟﻚ ﳉﻤﻊ ﻣﻌﻠﻮﻣﺎﺕ ﺃﻛﺜﺮ ﺗﻔـﺼﻴﻼ
ﺳﻮﺍﺀ ﻋﻦ ﻣﺴﺎﺣﺔ ﺍﻷﺭﺍﺿﻲ ﺃﻭ ﻋﻦ ﺍﻹﺩﺍﺭﺓ ﺍﶈﻠﻴﺔ ﻟﺘﻠﻚ ﺍﻟﺒﻼﺩ.
ﻭﻣﻊ ﻛﻞ ﻫﺬﺍ ﱂ ﺗﺘﻤﻜﻦ ﺍﻹﺩﺍﺭﺓ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ﻣﻦ ﻭﺿﻊ ﻳﺪﻫﺎ ﻋﻠﻰ ﻣﻌﻠﻮﻣﺎﺕ ﺻـﺎﺩﻗﺔ ﺗﻌﻜـﺲ
ﺣﻘﻴﻘﺔ ﻋﻤﻞ ﺍﻹﺩﺍﺭﺓ ﰲ ﺗﻠﻚ ﺍﳌﻨﺎﻃﻖ ،ﻭﺫﻟﻚ ﺑﺴﺒﺐ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﱵ ﲨﻌﺖ ﻣـﻦ ﻫﻨـﺎ
ﻭﻫﻨﺎﻙ ،ﻭﻋﻠﻰ ﻛﻞ ﻣﺎ ﻛﺎﻥ ﻳﺼﺮﺡ ﺑﻪ ﺍﻟﻌﻤﺎﻝ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﺳﺒﺒﺎ ﻣﺒﺎﺷﺮﺍ ﻻﻧﺘﺸﺎﺭ ﺍﻟﺒﺪﻉ ﻭﺍﻟﻔـﺴﺎﺩ ﰲ
ﺍﻟﻮﻻﻳﺎﺕ .ﻭﱂ ﻳﺘﻢ ﻟﻺﺩﺍﺭﺓ ﺍﳉﺪﻳﺪﺓ ﲢﺼﻴﻞ ﻣﻌﻠﻮﻣﺎﺕ ﺻﺎﺩﻗﺔ ،ﻭﺑﺎﻟﺘﺎﱄ ﻭﺿﻊ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻹﺩﺍﺭﻳﺔ ﻭﺍﳌﺎﻟﻴﺔ
ﻟﻠﺒﻼﺩ ﺑﺸﻜﻞ ﻗﻄﻌﻲ ،ﺇﻻ ﺑﻌﺪ ﺃﻥ ﻇﻬﺮﺕ ﺩﻓﺎﺗﺮ ﺍﳋﺰﻳﻨﺔ ﺍﻷﺻﻠﻴﺔ ﺍﻟﱵ ﻛﺎﻥ ﻛﺘﺒﺔ ﺍﳌﻤﺎﻟﻴﻚ ﻗﺪ ﺃﺧﻔﻮﻫـﺎ
ﻣﻦ ﻗﺒﻞ ،ﺣﻴﺚ ﺗﻴﺴﺮ ﻟﻠﻮﺯﻳﺮ ﺍﻷﻋﻈﻢ "ﺇﺑﺮﺍﻫﻴﻢ ﺑﺎﺷﺎ" ﺗﻨﻈﻴﻢ ﺍﻹﺩﺍﺭﺓ ﰲ ﻣﺼﺮ ،ﻭﺿﻊ ﻗﺎﻧﻮﻥ ﳛﻜﻢ ﻛﺎﻓﺔ
) (1
ﻣﻌﺎﻣﻼﺕ ﺍﻷﻳﺎﻟﺔ ﺍﻹﺩﺍﺭﻳﺔ ﻭﺍﳌﺎﻟﻴﺔ«.
ﻭﺍﻟﺸﻲﺀ ﺍﻟﻼﱠﻓﺖ ﻟﻠﻨﻈﺮ ﺃﻥﱠ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ﺗﻌﺎﻣﻠﺖ ﻣﻊ ﺍﻟﻨﻈﺎﻡ ﺍﻹﺩﺍﺭﻱ ﺍﳌﻤﻠﻮﻛﻲ ﺍﳌـﻮﺭﻭﺙ
ﺑﺈﺑﻘﺎﺋﻪ ﻣﻊ ﺗﻌﺪﻳﻠﻪ ﺗﺪﺭﳚﻴﺎ ﺣﺴﺐ ﻣﻘﺘﻀﻴﺎﺕ ﺍﻷﺣﺪﺍﺙ ﻓﻴﻤﺎ ﺑﻌﺪ.
) (1ﻳﻨﻈﺮ :ﺻﻔﺤﺎﺕ ﻣﻦ ﺗﺎﺭﻳﺦ ﻣﺼﺮ ،ﺳﻴﺪ ﳏﻤﺪ ﺍﻟﺴﻴﺪ ،ﻣﻜﺘﺒﺔ ﻣﺪﺑﻮﱄ ،ﺍﻟﻘﺎﻫﺮﺓ ،ﻁ1997 ،1ﻡ ،ﺹ.87-85 :
10
ﻭﻗﺪ ﻗﺮﺭ ﺍﻟﺴﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺗﺴﻠﻴﻢ ﻣﻘﺎﻟﻴﺪ ﺍﳊﻜﻢ ﺇﱃ ﻭﺯﻳﺮﻩ ﻳﻮﻧﺲ ﺑﺎﺷﺎ ﳌﺎ ﺃﺑﺪﺍﻩ ﻫﺬﺍ ﺍﻷﺧﲑ ﻣﻦ
ﻭﻻﺀ ﻭﺣﻨﻜﺔ ﺇﺑﺎﻥ ﺍﳊﻤﻠﺔ ،ﻟﻜﻦ ﻣﻊ ﻣﺮﻭﺭ ﺍﻟﻮﻗﺖ ﺃﺧﻔﻖ ﻳﻮﻧﺲ ﺑﺎﺷﺎ ﰲ ﺗﺴﻴﲑ ﺷﺆﻭﻥ ﻣـﺼﺮ ﻓﻌﺰﻟـﻪ
"ﺳﻠﻴﻢ" ﻭﻭﻟﱠﻰ "ﺧﺎﻳﺮ ﺑﻚ" ﻭﻗﺪ ﻛﺎﻥ ﺍﺧﺘﻴﺎﺭﻩ ،ﺑﻌﺪﻣﺎ ﺟﺰﻡ ﺍﻟﺴﻠﻄﺎﻥ ﺳﻠﻴﻢ ﺑﺄﻥ ﺷﺆﻭﻥ ﻭﺃﺣﻮﺍﻝ ﻣﺼﺮ
ﻻ ﳝﻜﻦ ﺃﻥ ﺗﺪﺍﺭ ﺑﺮﺟﺎﻝ ﻋﺜﻤﺎﻧﻴﲔ؛ ﻷﻥ ﻫﺬﺍ ﻳﺴﺒﺐ ﻓﺘـﻨﺎ ﻓﻮﺭ ﻋﻮﺩﺗﻪ ﺇﱃ ﺍﻵﺳـﺘﺎﻧﺔ ،ﻓـﺴﻠﱠﻢ ﺇﺩﺍﺭﺓ
ﺍﻟﺒﻼﺩ "ﳋﺎﻳﺮ ﺑﻚ" ،ﻭﻫﻮ ﺃﺣﺪ ﺍﻷﻣﺮﺍﺀ ﺍﳌﻤﺎﻟﻴﻚ ﺍﻟﻌﺎﺭﻓﲔ ﲟﺼﺮ ﻭﺃﻭﺿﺎﻋﻬﺎ ﻭﻃﺒﺎﺋﻊ ﻃﻮﺍﺋﻔﻬﺎ ﻫﺬﺍ ﻓﻀﻼ
ﻋﻠﻰ ﺃﻥ "ﺧﺎﻳﺮ ﺑﻚ" ﻗﺪﻡ ﺧﺪﻣﺎﺕ ﻋﻈﻴﻤﺔ ﻟﻠﻌﺜﻤﺎﻧﻴﲔ ﰲ ﺃﺛﻨﺎﺀ ﺑﺪﺍﻳﺔ ﺍﻟﱰﺍﻉ ﻣﻊ ﺍﳌﻤﺎﻟﻴﻚ.
ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺍﻟﻔﺘﺮﺓ ﺍﻟﻘﺼﲑﺓ )ﺳﺒﻌﺔ ﺃﺷﻬﺮ ﺗﻘﺮﻳﺒﺎ( ﺍﻟﱵ ﻣﻜﺜﻬﺎ ﺳﻠﻴﻢ ﰲ ﻣـﺼﺮ ﺇﻻﱠ ﺃـﺎ
ﻛﺎﻧﺖ ﻛﺎﻓﻴﺔ ﰲ ﺍﳊﺪ ﻣﻦ ﻧﻔﻮﺫ ﺍﻟﻘﻮﻯ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﻣﺼﺮ ،ﻭﺃﻥ ﳚﻌﻠﻬﺎ ﲝﻜﻤـﺔ ﺧﺎﺩﻣـﺔ ﻟـﻺﺩﺍﺭﺓ
ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ﻭﺃﻥ ﻳﺒﺴﻂ ﺣﻜﻢ ﺍﻟﻌﺜﻤﺎﻧﻴﲔ ﰲ ﺍﻟﺒﻼﺩ ﺍﳌﺼﺮﻳﺔ ﻗﺎﻃﺒﺔ ،ﻭﻳﻘﻮﻡ ﺑﺘﺄﺳﻴﺲ ﻭﻻﻳﺔ ﻣـﺼﺮ ﺑﺄﻳـﺪٍ
ﳑﻠﻮﻛﻴﺔ ﻭﺑﺮﻗﺎﺑﺔ ﻋﺜﻤﺎﻧﻴﺔ.
ﻭﻫﻜﺬﺍ ﺃﺻﺒﺤﺖ ﻣﺼﺮ ﺻﻮﺭﺓ ﻧﺎﻃﻘﺔ ﻻﺯﺩﻫﺎﺭ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻹﺩﺍﺭﻳـﺔ ﰲ ﻣﺮﻛـﺰ ﺍﻟﺪﻭﻟـﺔ ﺃﻭ
ﺍﳓﻄﺎﻃﻬﺎ » ،ﻓﺤﱴ ﺃﻭﺍﺧﺮ ﺍﻟﻘﺮﻥ 10ﻫـ16/ﻡ ﻛﺎﻧﺖ ﺃﺣﻮﺍﻝ ﺍﳌﺆﺳﺴﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ ﰲ ﻣـﺼﺮ ﺗﻌـﻴﺶ
ﺣﺎﻟﺔ ﻣﻦ ﺍﻻﺳﺘﻘﺮﺍﺭ ﺇﱃ ﺩﺭﺟﺔ ﻛﺒﲑﺓ ،ﻭﺫﻟﻚ ﺍﻧﻌﻜﺎﺳﺎ ﳌﺎ ﺳﺎﺩ ﰲ ﺃﳓﺎﺀ ﺍﻟﺪﻭﻟﺔ ﻣﻦ ﺍﺯﺩﻫـﺎﺭ ﻧﺘﻴﺠـﺔ
ﺇﺧﻼﺹ ﻧﻮﺍﻳﺎ ﺍﻟﻘﻴﺎﺩﺓ ﻭﺍﺳﺘﻘﺎﻣﺘﻬﺎ ،ﻭﺍﻟﺘﺰﺍﻣﻬﺎ ﺍﻟﺸﺪﻳﺪ ﺑﺎﻟﺸﺮﻉ ﺍﻟﺸﺮﻳﻒ ،ﻭﺍﺗﺴﺎﻉ ﺃﻣﻼﻙ ﺍﻟﺪﻭﻟﺔ ﻭﺯﻳﺎﺩﺓ
ـﺎﻧﻮﱐ"ـﻠﻴﻤﺎﻥ ﺍﻟﻘـ
ـﺼﺮ "ﺳـ ـﻼﻝ ﻋــﺴﺎﺕ ﺧـ ـﻒ ﺍﳌﺆﺳـ ـﻨﻈﻢ ﰲ ﳐﺘﻠـ ـﺎ ﺍﻟـ
ـﻬﺎ ،ﻭﺇﻗﺮﺍﺭﻫـ ﺩﺧﻠـ
ﻭﺍﻋﺘﺒﺎﺭﺍ ﻣﻦ ﺃﻭﺍﺧﺮ ﻫﺬﺍ ﺍﻟﻘﺮﻥ ،ﻛﺎﻧﺖ ﻣﻈﺎﻫﺮ ﻋﺪﻡ ﺍﻻﻟﺘﺰﺍﻡ ﺑﺎﻷﻭﺍﻣﺮ ﺍﻟـﺸﺮﻋﻴﺔ ،ﻭﻋـﺪﻡ ﺍﻟﺘﻘﻴـﺪ
ﺑﺎﻟﻔﺮﻣﺎﻧﺎﺕ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ ،ﻭﺍﻧﺘﺸﺎﺭ ﺣﺎﻟﺔ ﺍﻟﻔﺴﺎﺩ ﰲ ﻣﺆﺳﺴﺎﺕ ﺍﻷﻳﺎﻟـﺔ ﺍﻹﺩﺍﺭﻳـﺔ ﻭﺍﳌﺎﻟﻴـﺔ ﺍﻟﻘـﻀﺎﺋﻴﺔ
ﻭﺍﻟﻌﺴﻜﺮﻳﺔ ،ﻭﺣﺎﻟﺔ ﺍﻹﺳﺮﺍﻑ ﺍﻟﺸﺪﻳﺪ ﻭﻋﺪﻡ ﺍﳌﺒﺎﻻﺓ ﺑﲔ ﺇﺩﺍﺭﻳﻲ ﺃﻳﺎﻟﺔ ﻣﺼﺮ ،ﻛﺎﻧﺖ ﺍﻧﻌﻜﺎﺳﺎ ﺣﻘﻴﻘﻴـﺎ
ﳌﺎ ﻛﺎﻧﺖ ﲤﺮ ﺑﻪ ﺍﻟﺪﻭﻟﺔ ﻣﻦ ﻛﺜﺮﺓ ﺍﳌﺼﺮﻭﻓﺎﺕ ﻭﻗﻠﺔ ﺍﻟﺪﺧﻞ ،ﻭﺍﻟﺒﻌﺪ ﻋﻦ ﺍﻟﻨﻬﺞ ﺍﳌﺴﺘﻘﻴﻢ ،ﻭﻗﺪ ﺣﺎﻭﻟﺖ
ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ،ﺑﻘﺪﺭ ﺍﺳﺘﻄﺎﻋﺘﻬﺎ ﻋﻼﺝ ﻣﻈﺎﻫﺮ ﻫﺬﺍ ﺍﻟﻔﺴﺎﺩ ﰲ ﻛﻴﺎﺎ ﻭﺗـﺸﻜﻴﻼﺕ ﻣﺆﺳـﺴﺎﺎ ﰲ
ﻣﺼﺮ ،ﺑﺈﻋﺎﺩﺓ ﺗﻨﻈﻴﻢ ﺍﻹﺩﺍﺭﺓ ﻭﻧﺸﺮ ﺍﻟﻌﺪﻝ ﺑﲔ ﺍﻟﺮﻋﺎﻳﺎ ،ﺇﻻ ﺃﺎ ﱂ ﺗﺘﻤﻜﻦ ﻣﻦ ﲢﻘﻴﻖ ﳒﺎﺣﺎ ﻳـﺬﻛﺮ ﰲ
ﻫﺬﺍ ﺍﳋﺼﻮﺹ ،ﻟﻌﺪﻡ ﻭﻗﻮﻓﻬﺎ ﻋﻠﻰ ﺍﻷﺳﺒﺎﺏ ﺍﳊﻘﻴﻘﻴﺔ ﳍﺬﻩ ﺍﳊﺎﻟﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﲤﺮ ﺎ ﻣﺮﻛـﺰ ﺍﻟﺪﻭﻟـﺔ
) (1
ﻭﻭﻻﻳﺎﺎ ﰲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ«.
) (1ﻳﻨﻈﺮ :ﺗﺎﺭﻳﺦ ﺁﺩﺍﺏ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ،ﺟﺮﺟﻲ ﺯﻳﺪﺍﻥ ، ،ﺵ :ﻣﻜﺘﺐ ﺍﻟﺒﺤﻮﺙ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ،ﺩﺍﺭ ﺍﻟﻔﻜﺮ ،ﺑـﲑﻭﺕ ،ﻁ،1
1426/1425ﻫـ2005-ﻡ.307 ،306/3 :
12
) (1ﻳﻨﻈﺮ :ﺗﺎﺭﻳﺦ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ ،ﺣﻨﺎ ﺍﻟﻔﺎﺧﻮﺭﻱ ،ﻣﻜﺘﺒﺔ ﺍﻟﺒﻮﻟﺴﻴﺔ ،ﺑﲑﻭﺕ ،ﺹ.863 :
13
ﻛﹶﻤﺎ ﺃﻛﺜﺮﻭﺍ ﻣﻦ ﻧﻈﻢ ﺍﻷﻟﻐﺎﺯ ﻭﺍﻷﺣﺎﺟﻲ ،ﻭﺍﺳﺘﻌﻤﺎﻝ ﺍﳌﻔﺮﺩﺍﺕ ﺍﳌﺼﻐﺮﺓ ﻭﺍﳌﻌﺠﻤﺔ ﻭﺍﳌﻬﻤﻠـﺔ
ﻭﺍﺳﺘﺤﺪﺛﻮﺍ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﺸﻌﺮﻱ ،ﻭﻫﻮ ﺃﻥ ﻳﺄﰐ ﺍﻟﺸﺎﻋﺮ ﺑﺄﻟﻔﺎﻅ ﺗﺪﻝﹼ ﺣﺮﻭﻓﻬﺎ ﲝﺴﺎﺏ ﺍﳉﻤﻞ ﻋﻠﻰ ﺳـﻨﺔ
ﻣﻌﻴﻨﺔ.
ﻭﻇﻬﺮ ﺑﺸﻜﻞ ﻻﻓﺖ ﻟﻠﻨﻈﺮ ﻏﺮﺽ ﺍﳌﺪﺍﺋﺢ ﺍﻟﻨﺒﻮﻳﺔ ﻛﺎﻟﺒﻮﺻﲑﻱ ﰲ ﺑﺮﺩﺗﻪ ﻣﺜﻼ.
ﺝ -2 -ﺍﻟﻨﺜﺮ:
-ﺍﻟﻜﺘﺎﺑﺔ ﺍﻟﺪﻳﻮﺍﻧﻴﺔ :ﻭﻣﻮﺿﻮﻋﻬﺎ ﻣﺎ ﻳﺼﺪﺭ ﻋﻦ ﺍﳊﻜﺎﻡ ﻣﻦ ﺍﻟﺮﺳﺎﺋﻞ ،ﻭﳝﺘﺎﺯ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﺑﺎﶈﺎﻓﻈﺔ ﻋﻠﻰ
ﺍﻷﻟﻘﺎﺏ ﻓﻬﻨﺎﻙ ﺍﻷﺷﺮﻑ ﻭﺍﻟﺸﺮﻳﻒ ﻭﺍﻟﻜﺮﱘ ...ﺇﱁ .ﻭﻣﺮﺍﻋﺎﺓ ﺍﻟﺪﻗﺔ ،ﻟﻜﻦ ﺳﺮﻋﺎﻥ ﻣﺎ ﺗﺴﺮﺏ ﺍﻟﺒﺪﻳﻊ
ﺑﺄﺷﻜﺎﻟﻪ ﻓﻄﻐﻰ ﻋﻠﻴﻪ.
-ﺍﻟﺮﺳﺎﺋﻞ ﺍﻷﺩﺑﻴﺔ :ﺃﻭ ﺍﻹﺧﻮﺍﻧﻴﺎﺕ ﺑﺄﻧﻮﺍﻋﻬﺎ ،ﻭﻟﻴﺲ ﻫﺬﺍ ﺍﻟﻀﺮﺏ ﻣﻦ ﺍﻟﻜﺘﺎﺑﺔ ﺑﺄﺣﺴﻦ ﺣﺎﻝٍ ﻣﻦ ﺳﺎﺑﻘﻪ
ﻓﻘﺪ ﻗﻴﺪﻩ ﺍﻟﺘﻀﻤﲔ ﻭﺍﻻﻗﺘﺒﺎﺱ ﻭﺍﻟﺘﻮﺭﻳﺔ .ﻓﺄﻭﱃ ﺍﻟﻜﺎﺗﺐ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﳌﺒﲎ ﻋﻠﻰ ﺣﺴﺎﺏ ﺍﳌﻌﲎ.
-ﺍﻟﻨﺜﺮ ﺍﻟﻌﻠﻤﻲ :ﻛﺜﺮﺕ ﺍﳌﺼﻨﻔﺎﺕ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ،ﻭﺃﻗﺒﻞ ﺍﳌﺆﺭﺧﻮﻥ ﻭﺍﻟﻠﻐﻮﻳﻮﻥ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺑﺔ ،ﻭﻣﺎ ﻣﻴﺰ
ﺃﺳﻠﻮﻢ ﻫﻮ ﺍﻟﻄﺒﻊ ﻻ ﺍﻟﺘﻜﻠﻒ ﻷﻥ ﺍﻟﻐﺎﻳﺔ ﻣﺮﺳﻮﻣﺔ ﺳﻠﻔﺎ ﺃﻻ ﻭﻫﻲ ﺍﻟﻐﺎﻳﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺒﺤﺘﺔ.
ﻭﻣﻦ ﺗﻠﻚ ﺍﳌﺼﻨﻔﺎﺕ ﻭﺍﳌﻮﺳﻮﻋﺎﺕ "ﺍﻟﻜﺸﻜﻮﻝ" ﻟﺒﻬﺎﺀ ﺍﻟـﺪﻳﻦ ﺍﻟﻌـﺎﻣﻠﻲ )ﺕ1031ﻫــ(
ﻭ"ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ" ﳊﺎﺟﻲ ﺧﻠﻴﻔﺔ)ﺕ1066ﻫـ( ...ﺇﱁ
14
15
(3ﺣﻴﺎﺗـــﻪ:
ﺃ -ﺍﲰﻪ :ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﲪﺰﺓ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺍﻟﺮﻣﻠﻲ ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟﺸﺎﻓﻌﻲ) ،(1ﻗﻠﹼﻤﺎ ﳚﻮﺩ
ﺍﻟﺪﻫﺮ ﲟﺜﻠﻪ ،ﻭﺃﺣﺪ ﺟﻬﺎﺑﺬﺓ ﺍﻟﻌﻠﻢ ﻭﻭﺍﺣﺪ ﻣﻦ ﺃﺳﺎﻃﲔ ﺍﳌﻌﺮﻓﺔ.
ﺏ -ﻣﻮﻟﺪﻩ ﻭﻧﺸﺄﺗﻪ :ﻭﻟﺪ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﲪﺰﺓ ﺍﻟﺮﻣﻠﻲ ﰲ ﺭﻣﻠﺔ ﺍﳌﻨﻮﻓﻴﺔ) ،(2ﰲ ﺍﻟﻘـﺮﻥ
ﺍﻟﻌﺎﺷﺮ ﺍﳍﺠﺮﻱ ﲟﺼﺮ.
ﰲ ﺳﻨﺔ 952ﻫـ ﻗﺪﻡ ﺇﱃ ﺍﻟﻘﺎﻫﺮﺓ ﻭﺍﺷﺘﻐﻞ ﺃﺳﺘﺎﺫﺍ ﺑﺎﻷﺯﻫﺮ ،ﻭﺍﺳﺘﻘﻄﺐ ﺍﻟﻨﺎﺱ ﺑﻌﻠﻤﻪ ﺍﻟﻮﺍﺳﻊ
ﻭﻓﻘﻬﻪ ﺍﻟﻔﻴﺎﺽ ﻓﺒﻠﻎ ﻣﺒﻠﻐﺎ ﻛﺒﲑﺍ ،ﻭﻋﻼ ﻛﻌﺒﻪ ﰲ ﻣﻴﺪﺍﻥ ﺍﻟﻌﻠﻢ.
ﺝ -ﺷﻴﻮﺧﻪ :ﺗﺘﻠﻤﺬ ﻋﻠﻰ ﻳﺪ ﺍﻟﺸﻴﺦ ﺍﳉﻠﻴﻞ ﺍﻟﻘﺎﺿﻲ ﺯﻛﺮﻳﺎ ﺍﻷﻧﺼﺎﺭﻱ ،ﺣﻴﺚ ﻧﺎﻝ ﻋﻨـﺪﻩ ﺍﳊﻈـﻮﺓ
ﻓﺴﻤﺢ ﻟﻪ ﺩﻭﻥ ﺳﻮﺍﻩ ﺃﻥ ﻳﺼﻠﺢ ﰲ ﻣﺆﻟﻔﺎﺗﻪ ﰲ ﺣﻴﺎﺗﻪ ﻭﺑﻌﺪ ﳑﺎﺗﻪ.
ﺩ -ﺗﻼﻣﺬﺗﻪ :ﺗﺘﻠﻤﺬ ﻋﻠﻰ ﻳﺪﻳﻪ :ﺍﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ ،ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﺃﲪﺪ ﺍﻟﺸﻌﺮﺍﱐ ﻭﻧـﻮﺭ ﻋﻠـﻲ
ﺍﻟﻄﻨﺘﺪﺍﺋﻲ ﻭﺑﺮﻫﺎﻥ ﺍﻟﺪﻳﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻠﻲ ﺍﻟﻌﻠﻘﻤﻲ ﺍﻟﻘﺎﻫﺮﻱ ،ﻭﻭﻟﺪﻩ ﳏﻤﺪ ﺍﻟﺮﻣﻠـﻲ
ﻭﴰﺲ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺍﳋﻄﻴﺐ ﺍﻟﺸﺮﺑﻴﲏ ،ﻭﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺍﻟﻐﺰﻱ.
ﺍﳌﻮﺍﻓﻖ ﻟِــ17: ﻫـ -ﻭﻓﺎﺗﻪ :ﺗﻮﰲ –ﺭﲪﻪ ﺍﷲ -ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻣﺴﺘﻬﻞ ﲨﺎﺩﻯ ﺍﻵﺧﺮﺓ ﺳﻨﺔ 957ﻫـ
ﺟﻮﺍﻥ 1550ﻡ) ،(3ﻭﺻﻠﱡﻮﺍ ﻋﻠﻴﻪ ﰲ ﺍﻷﺯﻫﺮ» ،ﻭﻗﺪ ﺣﻀﺮﺕ ﰲ ﺍﳉﻨﺎﺯﺓ ﲨﻮﻉ ﻏﻔﲑﺓ ﺍﻛﺘﻆ ﺎ ﺍﻷﺯﻫﺮ
ﺍﻟﺸﺮﻳﻒ ﺣﱴ ﺃﻥﱠ ﺑﻌﻀﻬﻢ ﺧﺮﺝ ﻭﺻﻠﱠﻰ ﰲ ﻏﲑﻩ ،ﺩﻓﻦ ﺑﺘﺮﺑﺘﻪ ﻗﺮﻳﺐ ﻣﻦ ﺟﺎﻣﻊ ﺍﳌﻴﺪﺍﻥ ﺧﺎﺭﺝ ﺑـﺎﺏ
) (4
ﺍﻟﻘﻨﻄﺮﺓ ،ﻓﺄﻇﻠﻤﺖ ﻣﺼﺮ ﺑﻌﺪ ﺭﺣﻴﻠﻪ«.
16
(4ﻣﺼﻨﻔﺎﺗــﻪ:
) (1
ﻳﻔﹾﻨﻰ ﺍﻟﻌﻨﺼﺮ ﺍﻟﺘﺮﺍﰊ ﻭﺗﺒﻘﻰ ﺍﻷﻋﻤﺎﻝ ﺷﺎﻫﺪﺍ ﺣﻴﺎ ﻋﻠﻰ ﺇﳒﺎﺯﺍﺕ ﺍﻟﻌﻠﻤﺎﺀ .ﻓﻤﻦ ﻣﺆﻟﱠﻔﺎﺗﻪ:
-ﺷﺮﻭﻁ ﺍﳌﺄﻣﻮﻡ ﻭﺍﻹﻣﺎﻡ.
-ﻋﻤﺪﺓ ﺍﻟﺴﺎﻟﻚ ﻭﻋﺪﺓ ﺍﻟﻨﺎﺳﻚ.
-ﻏﺎﻳﺔ ﺍﳌﺄﻣﻮﻝ.
-ﻓﺘﺢ ﺍﳉﻮﺍﺩ ﺑﺸﺮﺡ ﻣﻨﻈﻮﻣﺔ ﺍﺑﻦ ﺍﻟﻌﻤﺎﺩ ﰲ ﺍﳌﻌﻔﻮﺍﺕ.
-ﺷﺮﺡ ﺍﻵﺟﺮﻭﻣﻴﺔ.
-ﺗﺴﻠﻴﺔ ﺍﻟﻜﺌﻴﺐ ﺑﻔﻘﺪ ﺍﳊﺒﻴﺐ ،ﺃﻟﹼﻔﻪ ﻋﻠﻰ ﺇﺛﺮ ﻓﻘﺪﻩ ﻻﺑﻨﻪ ﺍﻟﺬﻱ ﻣﺎﺕ ﺑﺎﻟﻄﺎﻋﻮﻥ ﰲ ﻣﺼﺮ.
-ﺷﺮﺡ ﺯﺑﺪﺓ ﺍﻟﻌﻠﻮﻡ.
-ﺷﺮﻭﻁ ﺍﻟﻮﺿﻮﺀ
-ﺷﺮﺡ ﺻﻔﻮﺓ ﺍﻟﺰﺑﺪ ﻻﺑﻦ ﺃﺭﺳﻼﻥ) ،(2ﻭﻫﻮ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﺣﺴﻦ ﺑـﻦ
ﺭﺳﻼﻥ ﺍﻟﺮﻣﻠﻲ ﺍﻟﻘﺪﺳﻲ ﺍﳌﻮﻟﻮﺩ ﻋﺎﻡ 773ﻫـ ،ﻛﺎﻥ ﻣﻔﺘﻴﺎ ﻣﺪﺭﺳﺎ ،ﺗـﻮﰲ ﻋـﺎﻡ844ﻫــ.
ﻭﺻﻔﻮﺓ ﺍﻟﺰﺑﺪ ﻣﻨﻈﻮﻣﺔ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﻔﻘﻪ ﻭﺍﻟﺘﺼﻮﻑ ﻭﺗﺘﻤﻴﺰ ﲟﻴﺰﺗﲔ ﳘﺎ:
* ﻛﻤﺎﻝ ﺍﻟﻨﻈﻢ ﻭﻛﻮﻧﻪ ﺟﺎﻣﻌﺎ
* ﺍﻋﺘﻤﺎﺩﻩ ﻟﺼﺤﻴﺢ ﺍﳌﺬﻫﺐ ﰲ ﺍﳉﻤﻠﺔ.
ﻭﺍﻟﻌﻨﻮﺍﻥ ﺍﻟﺬﻱ ﺍﺧﺘﺎﺭﻩ ﺍﻟﺮﻣﻠﻲ ﰲ ﺷﺮﺣﻪ ﻫﻮ :ﻓﺘﺢ ﺍﻟﺮﲪﺎﻥ ﺑﺸﺮﺡ ﺯﺑﺪ ﺍﺑﻦ ﺭﺳﻼﻥ.
-ﺗﺴﻬﻴﻞ ﺍﳍﺪﺍﻳﺔ ﻭﲢﺼﻴﻞ ﺍﻟﻜﻔﺎﻳﺔ.
-ﺷﺮﺡ ﺍﻟﻮﺭﻗﺎﺕ.
17
18
ﻭﻇﺮﻑ ﺍﳌﻜﺎﻥ ،ﺑﺎﺏ ﺍﳊﺎﻝ ،ﺑﺎﺏ ﺍﻟﺘﻤﻴﻴﺰ ،ﺑﺎﺏ ﺍﻻﺳﺘﺜﻨﺎﺀ ،ﺑﺎﺏ ﻻ ،ﺑﺎﺏ ﺍﳌﻨﺎﺩﻯ ،ﺑﺎﺏ ﺍﳌﻔﻌﻮﻝ ﻣـﻦ
ﺃﺟﻠﻪ ،ﺑﺎﺏ ﺍﳌﻔﻌﻮﻝ ﻣﻌﻪ ﻭﺫﻳﻞ ﻫﺬﻩ ﺍﻷﺑﻮﺍﺏ ﻛﻠﱠﻬﺎ ﺑﺒﺎﺏ ﳐﻔﻮﺿﺎﺕ ﺍﻷﲰﺎﺀ.
ﺏ( ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ:
ﺍﺗﺒﻊ ﺍﻟﺮﻣﻠﻲ ﰲ ﺷﺮﺡ ﻣﱳ ﺍﻵﺟﺮﻭﻣﻴﺔ ﻣﻨﻬﺠﺎ ﺧﺎﺻﺎ ﻳﻨﺄﻯ ﺑﺎﻟﻘﺎﺭﺉ ﻭﺍﳌﻬﺘﻢ ﺑﺎﳊﻘﻞ ﺍﻟﻨﺤـﻮﻱ
ﻋﻦ ﺍﻟﺴﺂﻣﺔ ﻭﺍﳌﻠﻞ ،ﻓﻬﻮ ﺇﺫﺍ ﻣﻨﻬﺞ ﺣﺮﺹ ﺻﺎﺣﺒﻪ ﺃﻥ ﳛﻘﻖ ﻓﺎﺋﺪﺗﲔ ﻻ ﺗﻘـﻞ ﺛﺎﻧﻴﺘـﻬﺎ ﺃﳘﻴـﺔ ﻋـﻦ
ﺃﻭﻻﻫﺎ.
ﻓﻬﻮ ﻛﺘﺎﺏ ﻣﻮﺟﻪ ﺇﱃ ﺍﳌﺒﺘﺪﺋﲔ ﻭﺇﱃ ﺍﳌﺘﺨﺼﺼﲔ ﻋﻠﻰ ﺣﺪ ﺳﻮﺍﺀ ،ﺍﳌﺒﺘﺪﺋﻮﻥ ﻣﻦ ﺧﻼﻝ ﺗﺸﻔﻴﻊ
ﺍﳌﺴﺄﻟﺔ ﺍﻟﻨﺤﻮﻳﺔ ﺍﻟﻮﺍﺣﺪﺓ ﲜﻤﻠﺔ ﺷﻮﺍﻫﺪ ﺗﺪﻓﻊ ﺍﳊﲑﺓ ﻋﻦ ﺍﻟﻔﻜﺮ ،ﻭﺍﳌﺘﺨﺼﺼﻮﻥ ﺑﻌﺮﺽ ﻋﻠﻞ ﺍﻹﻋﺮﺍﺏ
ﻭﺑﺴﻂ ﺑﻌﺾ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﹾﻤﺨﺘﻠﹶﻒِ ﻓﻴﻬﺎ ﺑﲔ ﲨﻬﻮﺭ ﺍﻟﻨﺤﺎﺓ ،ﻭﻋﺮﺽ ﺑﻌﺾ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﻛﺎﻧﺖ ﳏﻞ
ﻧﻘﺎﺵ ﻭﺟﺪﺍﻝ ﺑﲔ ﻣﺪﺭﺳﱵ ﺍﻟﺒﺼﺮﺓ ﻭﺍﻟﻜﻮﻓﺔ ،ﺑﻞ ﻭﻳﺬﻫﺐ ﺇﱃ ﺃﺑﻌﺪ ﻣﻦ ﺫﻟﻚ ﻓﻤﺜﻼ ﻋﻨﺪ ﻋﺮﺽ ﺭﺃﻱ
ﺍﻟﻜﻮﻓﻴﲔ ﰲ ﺑﺎﺏ ﺍﳌﺼﺪﺭ ﻭﺭﺃﻱ ﺍﻟﺒﺼﺮﻳﲔ ﰲ ﻣﺴﺄﻟﺔ ﺃﺻﻞ ﺍﻻﺷﺘﻘﺎﻕ ﻫﻞ ﺍﳌﺼﺪﺭ ﺃﻡ ﺍﻟﻔﻌﻞ؟ ﻋـﺮﺽ
ﺭﺃﻳﻪ ﺍﻟﻨﺤﻮﻱ ﺑﺎﻗﺘﻨﺎﻋﻪ ﺑﺮﺃﻱ ﲨﻬﻮﺭ ﺍﻟﺒﺼﺮﺓ ﻓﻘﺎﻝ » :ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ «
ﻭﻟﻜﻦ ﻣﺎ ﻳﻼﺣﻆ ﻋﻠﻰ ﻣﻨﻬﺞ ﺍﻟﺸﺎﺭﺡ ﺃﻧﻪ ﺭﻏﻢ ﻛﻞ ﻫﺬﺍ ﺇﻻﹼ ﺃﻧﻪ ﻛﺎﻥ ﻳﺴﺘﺸﻬﺪ ﺑﺄﺑﻴـﺎﺕ ﺷـﻌﺮﺍﺀ
ﻣﻮﻟﺪﻳﻦ ،ﻭﻫﺬﺍ ﻣﺎ ﺭﻓﻀﻪ -ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ -ﺍﻟﻘﺪﺍﻣﻰ ﻣﻦ ﺍﶈﻘﻘﲔ ﺍﻟﺬﻳﻦ ﻛـﺎﻧﻮﺍ ﻻ ﻳﺴﺘـﺸﻬﺪﻭﻥ
ﺇﻻﱠ ﺑﺸﻌﺮ ﺍﳉﺎﻫﻠﻴﲔ ﻭﺍﳌﺨﻀﺮﻣﲔ ﻭﺍﻹﺳﻼﻣﻴﲔ ﻓﻘﻂ ،ﻓﻬﻮ ﻣﺜﻼ ﳛﺘﺞ ﺑﺒﻴـﺖٍ ﻷﰊ ﻧـﻮﺍﺱ ﰲ ﺑـﺎﺏ
"ﺍﻟﻌﻄﻒ" ﻭﳛﺘﺞ ﺑﺒﻴﺖٍ ﻷﰊ ﺍﻟﻌﺘﺎﻫﻴﺔ ﰲ ﺑﺎﺏ "ﺇﻥ ﻭﺃﺧﻮﺍﺎ" ،ﻭﻛﻼ ﺍﻟﺸﺎﻋﺮﻳﻦ –ﻛﻤﺎ ﻧﻌﻠﻢ -ﻋﺒﺎﺳﻲ
ﻣﻮﻟﺪ.
ﻭﻣﻦ ﺧﺼﺎﺋﺼﻪ ﺍﻷﺳﻠﻮﺑﻴﺔ ﺷﺮﺡ ﺑﻌﺾ ﺍﳌﺼﻄﻠﺤﺎﺕ ﻭﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﻨﺤﻮﻳـﺔ ﻣـﻦ ﻣﺜـﻞ :ﺍﻟﻈـﺮﻑ
ﺍﳊﺎﻝ...،
ﻭﻫﺬﺍ ﰲ ﺣﺪ ﺫﺍﺗﻪ ﺗﺄﻛﻴﺪ ﻋﻠﻰ ﺍﳉﺪﻳﺔ ﺍﻟﱵ ﺭﺍﻓﻘﺘﻪ ﻋﻠﻰ ﻣﺪﺍﺭ ﺻﻔﺤﺎﺕ ﺍﻟﻜﺘﺎﺏ.
20
(7ﺃﺳﻠﻮﺑﻪ:
ﻭﺃﺳﻠﻮﺏ ﺷﺮﺣﻪ ﺍﻋﺘﻤﺪ ﻋﻠﻰ ﺗﻮﻇﻴﻒ ﺣﺮﻑ ﺍﻟﺘﻔﺴﲑ ﺃﻱ ،ﻭﻛﻠﻤﺔ ﲟﻌﲎ ﺧﺬ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ
ﻻ ﺍﳊﺼﺮ ﰲ ﻋﻼﻣﺎﺕ ﺍﻹﻋﺮﺍﺏ ﺇﺫ ﻳﻘﻮﻝ :ﻭﺃﻗﺴﺎﻣﻪ ﺃﻱ ﺍﻹﻋﺮﺍﺏ ﲟﻌﲎ ﺃﻧﻮﺍﻋﻪ.
ﻛﻤﺎ ﻟﻔﺖ ﺍﻧﺘﺒﺎﻫﻲ ﺃﻳﻀﺎ ﺇﺷﺎﺭﺓ ﺍﻟﺸﺎﺭﺡ ﺇﱃ ﺍﺧﺘﻼﻑ ﺍﻟﻨﺴﺦ ،ﻓﻬﻮ ﺃﺣﻴﺎﻧﺎ ﻳﻮﻇﻒ ﻋﺒﺎﺭﺓ )ﻭﰲ
ﺑﻌﺾ ﺍﻟﻨﺴﺦ( ﻭﻫﺬﺍ ﻣﺆﺷﺮ ﻋﻠﻰ ﺇﳌﺎﻣﻪ ﺑﺎﳌﻮﺿﻮﻉ ﻭﺃﻧﻪ ﻟﻴﺲ ﻣﻦ ﻗﺒﻴﻞ ﺍﳌﺼﺎﺩﻓﺔ ﺃﻧﻪ ﺃﻗﺒﻞ ﻋﻠﻰ ﺷﺮﺣﻪ ﺑﻞ
ﻋﻦ ﺩﺭﺍﻳﺔ ﻭﺣﺴﻦ ﺗﺒﺼﺮ.
ﻭﻣﻼﺣﻈﱵ ﺍﻷﺧﺮﻯ ﻋﻠﻰ ﺃﺳﻠﻮﺏ ﺍﻟﺸﺎﺭﺡ ،ﺇﻛﺜﺎﺭﻩ ﻣﻦ ﺍﳉﻤﻞ ﺍﻻﻋﺘﺮﺍﺿـﻴﺔ ﻓﻤـﺜﻼ ﻭﻫـﻮ
ﻳﺘﺤﺪﺙ ﻋﻦ ﺍﻷﻓﻌﺎﻝ ،ﻗﺎﻝ :ﻭﻻ ﺧﻔﺾ ﻓﻴﻬﺎ –ﺃﻱ ﺍﻷﻓﻌﺎﻝ....... -
ﻭﻻ ﻳﻔﻮﺗﲏ ﻗﺒﻞ ﺃﻥ ﺍﺧﺘﻢ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﳋﺼﺎﺋﺺ ﺍﻷﺳﻠﻮﺑﻴﺔ ﻟﻠﺸﺎﺭﺡ ،ﺍﳌﺰﺍﻭﺟﺔ ﺍﻻﺻـﻄﻼﺣﻴﺔ
ﻓﺘﺎﺭﺓ ﻳﺴﺘﺨﺪﻡ ﻣﺼﻄﻠﺢ ﺍﳋﻔﺾ ،ﻭﺃﺧﺮﻯ ﻣﺼﻄﻠﺢ ﺍﳉﺮ ،ﻓﻤﺜﻼ ﻳﻘﻮﻝ» :ﻭﲨﻊ ﺍﳌﺆﻧﺚ ﺍﻟﺴﺎﱂ ﺑﺎﻟﺮﻓﻊ
ﺻﻔﺔ ﻟﻠﺠﻤﻊ ﻻ ﺑﺎﳉﺮ ﺻﻔﺔ ﻟﻠﻤﺆﻧﺚ« ﰒ ﰲ ﻧﻔﺲ ﺍﻟﺼﻔﺤﺔ ﺗﻔﺎﺟﺄ ﲟـﺼﻄﻠﺢ ﺍﳋﻔـﺾ ،ﻓﻴﻘـﻮﻝ:
»ﻭﻳﺨﻔﺾ ﺑﺎﻟﻜﺴﺮﺓ«.
ﻭﻣﺎ ﲡﺪﺭ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻪ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﺮﻣﻠﻲ ﻛﻠﻤﺔ ﺍﳌﺆﻟﻒ ﺑﺪﻝ ﺍﳌﺼﻨﻒ ﰲ ﺑﺎﺏ "ﻻ" ﻣﺜﻼ.
ﻭﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﺍﻫﺘﺪﻳﺖ ﺇﻟﻴﻪ ﺑﻌﺪ ﺩﺭﺍﺳﺔ ﺍﻟﻜﺘﺎﺏ ﻫﻮ ﺃﻥ ﺍﻟﺸﺎﺭﺡ ﻗﺪﻡ ﻫﺬﻩ ﺍﳌـﺎﺩﺓ ﺍﻟﻨﺤﻮﻳـﺔ
ﺑﺄﺳﻠﻮﺏ ﺳﻠﺲ ﻭﻟﻐﺔ ﺳﻬﻠﺔ ﺃﻭﺻﻠﺖ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﻨﺤﻮﻳﺔ ﺍﳌﻄﺮﻭﺣﺔ ﺇﱃ ﺍﳌﺘﻠﻘﻲ ﻣﻦ ﺃﻗﺮﺏ ﻃﺮﻳﻖ.
21
(1ﻭﺻﻒ ﺍﻟﻨﺴﺦ.
(2ﻣﺼﻄﻠﺤﺎﺕ ﻭﺭﻣﻮﺯ ﻣﻌﺘﻤﺪﺓ ﰲ ﺍﻟﺘﺤﻘﻴﻖ.
22
ﺭﻣﺰﺕ ﳍﺎ ﺑﺎﳊﺮﻑ )ﺃ( ﻭﻫﻲ ﺍﻟﱵ ﺟﻌﻠﺘﻬﺎ ﺃﺻﻼ؛ ﻷﺎ ﺍﻷﻗﺪﻡ ﻭﲢﻮﻱ ﺍﺳﻢ ﺍﳌﺆﻟـﻒ ﻭﺍﺳـﻢ
ﻧﺎﺳﺨﻬﺎ ﻭﺗﺎﺭﻳﺦ ﻧﺴﺨﻬﺎ ،ﻭﻫﻲ ﲢﺖ ﺭﻗﻢ 2947:ﺑﺎﳌﻜﺘﺒﺔ ﺍﻟﻮﻃﻨﻴﺔ ﺑﺎﳊﺎﻣﺔ ﺍﳉﺰﺍﺋﺮ ﺍﻟﻌﺎﺻﻤﺔ.
ﻭﻫﻲ ﺗﻘﻊ ﰲ 75ﻭﺭﻗﺔ ﻗﻴﺎﺱ ﺍﻟﻮﺭﻗﺔ 17 × 22.5ﺳﻢ ،ﻭﰲ ﻛﻞ ﺻﻔﺤﺔ 19ﺳﻄﺮﺍ ﻭﰲ ﻛـﻞ
ﺳﻄﺮ ﻣﻦ 10ﺇﱃ 11ﻛﻠﻤﺔ ،ﻛﺘﺒﺖ ﲞﻂ ﻣﻐﺮﰊ ﻭﺍﺿﺢ ،ﺑﺎﻟﺼﻤﻎ ﻭﺍﳊﱪ ﺍﻷﲪﺮ ،ﻭﺗﺮﻙ ﳍﺎ ﻫـﺎﻣﺶ
ﺑﻌﺮﺽ 5.5ﺳﻢ ،ﺧﺎﻝ ﻣﻦ ﺍﻟﺘﻌﻠﻴﻘﺎﺕ ﻋﻠﻰ ﺍﳍﺎﻣﺶ ،ﻣﺎ ﻋﺪﺍ ﺍﻟﻮﺭﻗﺔ ﺍﻟﻌﺎﺷﺮﺓ ﻓﻴﻬﺎ ﺗﻌﺮﻳﻒ ﲨﻊ ﺍﳌﺬﻛﺮ
ﺍﻟﺴﺎﱂ ﰲ ﺃﺭﺑﻌﺔ ﺃﺳﻄﺮ.
ﻭﺍﳌﺨﻄﻮﻁ ﻋﻠﻰ ﺷﻜﻞ ﻛﺮﺍﺳﺎﺕ ﺎ ﺁﺛﺎﺭ ﺧﺮﻭﻡ ﻭﻟﻜﻨﻬﺎ ﻣﻌﺎﳉﺔ ﻭﻫﻮ ﰲ ﺣﺎﻟﺔ ﺣﺴﻨﺔ.
ﻭﻫﻲ ﺍﻟﻨﺴﺨﺔ ﺍﻟﱵ ﻋﺜﺮﺕ ﻋﻠﻴﻬﺎ ﰲ ﺯﺍﻭﻳﺔ ﺍﳍﺎﻣﻞ ﺑﺒﻮﺳﻌﺎﺩﺓ ،ﲢﺖ ﺭﻗﻢ ،540 :ﻭﺭﻣﺰﺕ ﳍـﺎ
ﺑﺎﳊﺮﻑ )ﻫـ( ،ﺗﻘﻊ ﰲ 34ﻭﺭﻗﺔ ﻗﻴﺎﺱ ﺍﻟﻮﺭﻗﺔ 29.1 × 21.5ﺳﻢ ،ﻭﰲ ﻛﻞ ﺻﻔﺤﺔ 27ﺳﻄﺮﺍ ،ﻭﰲ
ﻛﻞ ﺳﻄﺮ 15ﻛﻠﻤﺔ ،ﻛﹸﺘﺒﺖ ﺑﺎﳋﻂ ﺍﳌﻐﺮﰊ ،ﻭﻟﻜﻦ ﺧﻂ ﺍﻟﻨﺎﺳﺦ ﰲ ﺍﻟﻮﺭﻗﺔ 15ﻳﺘﻐﲑ ،ﻟﻴﺼﲑ ﺃﺟـﻮﺩ
23
ﻭﺃﺩﻕ ،ﻭﺑﻪ ﺗﻜﻮﻥ ﻛﻠﻤﺎﺕ ﺍﻟﺴﻄﺮ ﳓﻮ 20ﻛﻠﻤﺔ ،ﻭﺗﺮﻙ ﳍﺎ ﺍﳍﺎﻣﺶ ﺑﻌﺮﺽ 2ﺳﻢ ،ﻛﹸﺘﺐ ﺑﺎﻟـﺼﻤﻎ
ﻭﺍﳊﱪ ﺍﻷﲪﺮ ،ﺧﺎﻝ ﻣﻦ ﺍﻟﺘﻌﻠﻴﻘﺎﺕ ﻋﻠﻰ ﺍﳍﺎﻣﺶ ،ﻭﻫﻮ ﳐﻄﻮﻁ ﺳﻠﻴﻢ ﻭﰲ ﺣﺎﻟـﺔ ﺟﻴـﺪﺓ ،ﻭﻭﺭﻗـﻪ
ﺣﺪﻳﺚ ،ﲡﻠﻴﺪﻩ ﺑﺴﻴﻂ ﺑﺪﻭﻥ ﻟﺴﺎﻥ ،ﻭﻫﻲ ﻧﺴﺨﺔ ﺃﺣﻀﺮﺎ ﻣﻦ ﺑﺎﺏ ﺍﻻﺳﺘﺌﻨﺎﺱ ﺎ ﻭﺍﳌﻘﺎﺭﻧﺔ.
-ﺍﻟﺘﺎﺀ ﺍﳌﺮﺑﻮﻃﺔ ﺃﺣﻴﺎﻧﺎ ﻳﻜﺘﺒﻬﺎ ﻣﻔﺘﻮﺣﺔ ﻣﺜﻞ" :ﻣﻠﻐﺎﺕ ،ﻣﺮﺍﻋﺎﺕ" ،ﻭﻳﺜﺒﺖ ﺃﻟﻒ "ﻫﺬﻩ" ﻭ"ﻟﻜﻦ"،
ﻭﻳﻀﻊ ﻣﻜﺎﻥ ﺃﻟﻒ ﺍﳌﺪ ﺃﻟﻔﺎ ﻣﻘﺼﻮﺭﺓ ﻣﺜﻞ :ﺍﻟﻔﻌﻞ "ﺳﻬﺎ" ﻳﻜﺘﺒﻪ "ﺳﻬﻰ".
-ﻋﻨﺪ ﺍﻟﻜﻠﻤﺔ ﺃﻭ ﺍﻟﻌﺒﺎﺭﺓ ﺍﳋﺎﻃﺌﺔ ﻳﺸﻄﺐ ﻋﻠﻴﻬﺎ ﻭﻳﻀﻊ ﺇﺷﺎﺭﺓ )⌠( ﻭﻳـﺄﰐ ﺑﺎﻟـﺼﻮﺍﺏ ﻋﻠـﻰ
ﺍﳍﺎﻣﺶ ﲟﻮﺍﺯﺍﺓ ﺍﳋﻄﺄ ﻭﻓﻮﻕ ﺍﻟﺼﻮﺍﺏ ﻳﻀﻊ ﻛﻠﻤﺔ )ﺻﺢ( ﺃﻭ ﻛﻠﻤﺔ )ﺻﻮﺍﺑﻪ( ،ﻭﺣﻴﻨﻤﺎ ﳝﺜـﻞ
ﻟﻘﻀﻴﺔ ﻣﺎ ﻳﺒﺪﺃ ﰲ ﺗﻌﺪﺍﺩﻫﺎ ﰒ ﻳﻀﻊ ﻛﻠﻤﺔ "ﺇﱁ".
24
26
29
30
31
]ﺧﻄﹾﺒـﺔﹸ ﺍﻟﺘﻌﻠِﻴـﻖِ[
ﻗﺎﻝﹶ ﺍﻟﺸﻴﺦ ﺍﻟﻌﺎﻟِﻢ ﺍﻟﻌﺎﻣِﻞﹸُ) (1ﺍﻟﻌﻼﱠﻣﺔﹸ ﺍﻟﹾﻤﺤﻘﱢﻖ ﺍﻟﹾﻤﺼﺪﻕ ،ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦِ ﺃﲪﺪ ﺑﻦ ﺷِﻬﺎﺏِ ﺍﻟﺪﻳﻦِ
ﺍﻟﺮﻣﻠِﻲ ﺍﻷَﻧﺼﺎﺭِﻱ ﺍﻟﺸﺎﻓِﻌِﻲ– (2)ﺭﺣِﻤﻪ ﺍﷲُ:-
ﺍﻟﹾﺤﻤﺪ ﻟِﻠﱠﻪِ ﺍﻟﹾﻤﻠِﻚِ ﺍﻟﻌﻼﱠﻡِ ،ﻭﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪٍ ﺳﻴﺪِ) (3ﺍﻷﻧﺎﻡِ ،ﻭﻋﻠﹶﻰ ﺁﻟﻪِ ﻭﺃﹶﺻـﺤﺎﺑِﻪِ
ﺍﻟﺴﺎﺩﺍﺕِ ﺍﻟﻜِﺮﺍﻡِ ،ﺻﻼﺓﹰ ﻭﺳﻼﻣﺎ ﻣﺴﺘﻤِﺮﻳﻦِ ﻋﻠﹶﻰ ﺍﻟﺪﻭﺍﻡِ ،ﺃﻣﺎ ﺑﻌﺪ:
ﻓﻬﺬﹶﺍ ﺗﻌﻠِﻴﻖ ﻋﻠﹶﻰ ﻣﻘﺪﻣﺔِ ﺍﻟﺸﻴﺦِ ﺍﻹِﻣﺎﻡِ ﺃﺑِﻲ ﻋﺒﺪِ ﺍﷲِ ﻣﺤﻤﺪِ ﺑﻦِ ﻣﺤﻤﺪِ ﺑﻦِ ﺩﺍﻭﺩ ﺍﻟـﺼﻨﻬﺎﺟﻲ
ﺍﻟﺸﻬِﲑِ ﺑﺎﺑﻦ ﺁﺟﺮﻭﻡ- (4)ﺗﻐﻤﺪﻩ ﺍﷲ ﺑِﺮﺣﻤﺘِﻪِ.-
ﻳﺤِﻞﱡ ﺃﹶﻟﻔﹶﺎﻇﹶﻬﺎ ،ﻭﻳﺘِﻢ ﻣﻘﹶﺎﺻِﺪﻫﺎ .ﻭﺃﹶﺳﺄﻝﹸ ﺍﷲَ ﺗﻌﺎﱃ ﺍﻟﻜﹶﺒِﲑ ﺃﻥﹾ ﻳﻨﻔﹶﻌﻨِﻲ ﺑﻪِ ،ﻓﺈﻧﻪ ﻋﻠﹶﻰ ﺫﹶﻟﻚ ﻗﹶﺪِﻳﺮ ﻭﺑﺎﻹِﺟﺎﺑﺔِ
ﺟﺪِﻳﺮ.
32
]ﺍﻟﺒﺴﻤﻠﹶـﺔﹸ[
)ﺑِﺴﻢِ ﺍﷲِ ﺍﻟﺮﲪﻦِ ﺍﻟﺮﺣﻴﻢِ(" ،ﺍﻟﺒﺎﺀُ" ﻣﺘﻌﻠﱢﻘﺔﹲ ﺑِﻤﺤﺬﹸﻭﻑٍ ،ﻭ"ﺍﻻِﺳﻢ "ﻣﺸﺘﻖ ﻣِـﻦ ﺍﻟـﺴﻤﻮ
) (1
ﻭﻫﻮ ﺍﻟﻌﻠﻮ ﻭﺍﷲُ ﻋﻠﹶﻢ ﻋﻠﹶﻰ ﺍﻟﺬﱠﺍﺕِ ،ﺍﻟﻮﺍﺟِﺐ ﺍﻟﻮﺟﻮﺩِ ،ﺍﻟﹾﻤﺴﺘﺤِﻖ ﻟِﺠﻤِﻴﻊِ ﺍﻟﹾﻤﺤﺎﻣِﺪِ ،ﻭ"ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ"
ﺍِﺳﻤﺎﻥ ﺑﻨِﻴﺎ ﻟِﻠﹾﻤﺒﺎﻟﹶﻐﺔِ ﻣِﻦ ﺭﺣِﻢ ،ﻭﺍﻟﺮﲪﻦ ﺃﺑﻠﹶﻎﹸ ﻣِﻦ ﺍﻟﺮﺣِﻴﻢِ .ﻭﺑﺪﺃ ﺍﻟﹾﻤﺼﻨﻒ ﺑِﺎﻟﺒﺴﻤﻠﺔِ ﺍِﻗﹾﺘِﺪﺍﺀً ﺑِﻜﹶﺘﺎﺏِ ﺍﷲِ
ﺍﻟﻌﺰِﻳﺰِ ،ﻭﻋﻤﻼﹰ ﺑِﺨﺒﺮِ »ﻛﹸﻞﱡ ﺃﹶﻣﺮٍ ﺫِﻱ ﺑﺎﻝٍ ﻻﹶ ﻳﺒﺘﺪﺃﹸ ﻓِﻴﻪِ ﺑِﺎﺳﻢِ ﺍﷲِ ﺍﻟﺮﲪﻦِ ﺍﻟﺮﺣﻴﻢ ﻓﹶﻬﻮ ﺃﹶﻗﹾﻄﹶﻊ «ﺭﻭﺍﻩ ﺃﺑـﻮ
) (2
ﺩﺍﻭﺩ ﻭﻏﹶﲑﻩ.
ﻭﻣﻌﻨﻰ ﺫِﻱ ﺑﺎﻝِ ﺃﻱ :ﺣﺎﻝﹶ ﻳﻬﺘﻢ ﺑِﻪِ ﺷﺮﻋﺎ ،ﻭﰲ ﺭِﻭﺍﻳﺔٍ ﻷَﺣﻤﺪ ...»:(3)ﻻ ﻳﻔﹾﺘﺘﺢ ﺑِﺬِﻛﺮِ ﺍﷲِ ﻓﹶﻬﻮ ﺃﺑﺘﺮ ﺃﻭ
ﺃﹶﻗﹾﻄﹶﻊ «ﻭﻻﹶ ﻳﻌﺎﺭِﺽ ﻣﺎ ﺫﹸﻛِﺮ ﺭِﻭﺍﻳﺔﹶ ﻻﹶ ﻳﺒﺘﺪﺃﹸ ﻓِﻴﻪِ ﺑِﺎﻟﹾﺤﻤﺪِ ﷲِ ﻭﻻﹶ ﺣﺪِﻳﺚﹶ ﺍﻟﺘﺮﻣـﺬﻱ)»:(4ﻛﻞﱡ ﺧﻄﹾﺒﺔٍ/
]1ﻅ[ ﻟﹶﻴﺲ ﻓِﻴﻬﺎ ﺗﺸﻬﺪ ﻓﻬﻲ ﻛﺎﻟﻴﺪِ ﺍﳉﺬﹾﻣﺎﺀِ «)(5؛ ﻷﻤﺎ ﻻ ﻳﺪﻻﱠﻥِ ﻋﻠﹶﻰ ﺗﻌﻴِﲔِ ﺍﻟﻜِﺘﺎﺑﺔِ ﻣﻊ ﺍﻟـﺘﻠﹶﻔﱡﻆِ ،ﻓﹶﻠﻌﻠﱠـﻪ
ﺣﻤـﺪ ﻭﺗﺸﻬﺪ ﻟﹶﻔﹾﻈﹰﺎ ،ﺃﻭ ﻷﻥﱠ ﺍﻟﹾﻤﻘﹾﺼﻮﺩ ﺍﻻِﺑﺘِﺪﺍﺀُ ﺑِﺬِﻛﹾﺮِﻩِ ﻋﻠﹶﻰ ﺃﻱ ﻭﺟﻪٍ ﻛﹶﺎﻥﹶ ﺇﻣﺎ ﺑﺎﻟﻠﱠﻔﻆِ ،ﺃﻭ ﺑﺎﻟﻨـﻴﺔِ.
ﻓﺎﻟﺘﻨﺼﻴﺺ ﻋﻠﹶﻰ ﻣﺎ ﺫﹸﻛﺮ ﻻﹶ ﻳﻔﻴﺪ ﺍﻟﺘﺨﺼِﻴﺺ ﻓﹶﻼ ﺗﻌﺎﺭﺽ ،ﻭﺍﻟﻘﹶﺪﺭ ﺍﻟﱠﺬِﻱ ﻳﺠﻤﻊ ﺍﻷُﻣﻮﺭ ﺍﻟﺜﱠﻼﺛﺔﹶ ﺫِﻛﹾـﺮ
ﺍﷲِ ،ﻭﻗﺪ ﺣﺼﻞﹶ ﺑﺎﻟﺒﺴﻤﻠﺔِ.
) (1ﺫﻫﺐ ﺍﻟﻜﻮﻓﻴﻮﻥ ﺇﱃ ﺃﻥ ﺍﻻﺳﻢ ﻣﺸﺘﻖ ﻣﻦ ﺍﻟﻮﺳﻢ ،ﻭﻫﻮ ﺍﻟﻌﻼﻣﺔ ،ﻭﺫﻫﺐ ﺍﻟﺒﺼﺮﻳﻮﻥ ﺇﱃ ﺃﻧﻪ ﻣﺸﺘﻖ ﻣﻦ ﺍﻟﺴﻤﻮ ﻭﻫـﻮ
ﺍﻟﻌﻠﻮ .ﻳﻨﻈﺮ :ﺍﻹﻧﺼﺎﻑ ﰲ ﻣﺴﺎﺋﻞ ﺍﳋﻼﻑ ﺑﲔ ﺍﻟﻨﺤﻮﻳﲔ ﺍﻟﺒﺼﺮﻳﲔ ﻭﺍﻟﻜﻮﻓﻴﲔ ،ﻛﻤﺎﻝ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﻋﺒﺪ ﺍﻟـﺮﲪﻦ
ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﻷﻧﺒﺎﺭﻱ ،ﺗﺢ :ﳏﻤﺪ ﳏﻲ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ،ﺩﺍﺭ ﺍﻟﻔﻜﺮ ،ﺑﲑﻭﺕ ،6/1:ﻭﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ ،ﻛﻤﺎﻝ ﺍﻟﺪﻳﻦ
ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ،ﺗﺢ :ﺑﺮﻛﺎﺕ ﻳﻮﺳﻒ ﻫﺒﻮﺩ ،ﺩﺍﺭ ﺍﻷﺭﻗﻢ ﺑﻦ ﺃﰊ ﺍﻷﺭﻗﻢ ،ﺑﲑﻭﺕ ،ﻁ1420 ،1ﻫـ1999-ﻡ :ﺹ.35
) (2ﻳﻨﻈﺮ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺍﻷﺷﻌﺚ ﺍﻟﺴﺠﺴﺎﱐ)202ﻫـ275/ﻫـ( ،ﺩﺍﺭ ﺍﳉﻴﻞ ،ﺑـﲑﻭﺕ 1412ﻫــ-
1992ﻡ ،262/4 :ﻛﺘﺎﺏ ﺍﳍﺪﻯ ﰲ ﺍﻟﻜﻼﻡ ،ﺣﺪﻳﺚ ) ،(4840ﻭﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﺷﺮﺡ ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ﺃﺑﻮ ﺍﳊﺴﻦ
ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻣﺎﺟﻪ )209ﻫـ273/ﻫـ( ﺩﺍﺭ ﺍﳉﻴﻞ ،ﺑـﲑﻭﺕ ،640/1:ﻛﺘـﺎﺏ ﺍﻟﻨﻜـﺎﺡ ،ﺑـﺎﺏ ﺧﻄﺒـﺔ ﺍﻟﻨﻜـﺎﺡ
ﺣﺪﻳﺚ).(1894
) (3ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﺍﻟﺸﻴﺒﺎﱐ ،ﻭﻟﺪ ﺑﺒﻐﺪﺍﺩ ﺳﻨﺔ 164ﻫـ ،ﻭﻧﺸﺄ ﻳﺘﻴﻤﺎ ،ﺟﺎﺏ ﺍﻷﻗﻄـﺎﺭ ﺍﻹﺳـﻼﻣﻴﺔ
ﺣﻔﻆ ﺃﻟﻒ ﺃﻟﻒ ﺣﺪﻳﺚ ،ﺗﻮﰲ ﺳﻨﺔ 241ﻫـ .ﻳﻨﻈﺮ :ﺗﺎﺭﻳﺦ ﺁﺩﺍﺏ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ،ﺟﺮﺟﻲ ﺯﻳﺪﺍﻥ ،ﺵ :ﻣﻜﺘﺐ ﺍﻟﺒﺤـﻮﺙ
ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ،ﺩﺍﺭ ﺍﻟﻔﻜﺮ ،ﺑﲑﻭﺕ ،ﻁ1426/1425 ،1ﻫـ2005-ﻡ.154/2 :
) (4ﻫﻮ ﺃﺑﻮ ﻋﻴﺴﻰ ﳏﻤﺪ ﺑﻦ ﻋﻴﺴﻰ ﺍﻟﻀﺤﺎﻙ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻟﺪ ﺳﻨﺔ209ﻫـ ﻭﺗﻮﰲ ﺳﻨﺔ279ﻫـ ،ﻟـﻪ ﻛﺘـﺎﺏ :ﺍﳉـﺎﻣﻊ
ﺍﻟﺼﺤﻴﺢ .ﻳﻨﻈﺮ :ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ ،ﺹ.235/2
) (5ﻳﻨﻈﺮ :ﺻﺤﻴﺢ ﺍﻟﺘﺮﻣﺬﻱ ﳏﻤﺪ ﺑﻦ ﻋﻴﺴﻰ ﺍﻟﺘﺮﻣﺬﻱ )209ﻫـ279/ﻫـ ﻭﻗﻴﻞ 275ﻫـ( ،ﺑﺸﺮﺡ ﺍﻹﻣﺎﻡ ﺍﻟﻌﺮﰊ ﺍﳌﺎﻟﻜﻲ
)ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺍﻟﻌﺮﰊ ﺑﻦ ﺍﻟﻌﺮﰊ ﺍﻷﻧﺪﻟﺴﻲ 543/....ﻫـ( ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ ،ﺑـﲑﻭﺕ ،22/5 :ﻛﺘـﺎﺏ
ﺍﻟﻨﻜﺎﺡ ،ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺧﻄﺒﺔ ﺍﻟﻨﻜﺎﺡ ،ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ ،262/4 :ﺑﺎﺏ ﺍﳋﻄﺒﺔ ،ﺣﺪﻳﺚ ).(4841
33
ﻭﺍﻟﹾﻤﺠﻬﻮﻝﹸ ﻋﻠﻤﺎ ،ﳓﻮ :ﺑﺮﻕ (1)ﳓﺮﻩ )ﺑِﺎﻟﻮﺿﻊِ( ﺍﻟﹾﻤﺮﺍﺩ ﺑِﻪِ ﺍﻟﻘﹶﺼﺪ ﺑِﺄﻥﹾ ﻳﻘﹾﺼِﺪ ﺍﻟﹾﻤﺘﻜﻠﱢﻢ ﺇﻓﺎﺩﺓﹶ ﺍﻟـﺴﺎﻣﻊِ
ﻭﻫﺬﹶﺍ ﻫﻮ ﺍﻟﹾﻤﺸﻬﻮﺭ ،ﻭﻗِﻴﻞﹶ :ﺍﻟﹾﻤﺮﺍﺩ ﺑِﻪِ ﺍﻟﻮﺿﻊ ﺍﻟﻌﺮﺑِﻲ ،ﻭﻫﻮ ﺟﻌﻞﹸ ﺍﻟﻠﱠﻔﻆِ ﺩﻟﻴﻼﹰ ﻋﻠﹶﻰ ﺍﳌﹶﻌﻨﻰ) ،(2ﻭﻟِﻬﺬﹶﺍ
ﺍﻟﹾﺨِﻼﹶﻑِ ﺍِﻟﹾﺘِﻔﹶﺎﺕ ﺇﱃ ﺍﻟﹾﺨِﻼﹶﻑِ ﰲ ﺃﻥﱠ ﺩﻻﹶﻟﺔﹶ ﺍﻟﻜﹶﻼﹶﻡِ ،ﻫﻞﹾ ﻫِﻲ ﻋﻘﹾﻠِﻴﺔﹲ ﺃﹶﻭ ﻭﺿﻌِﻴﺔﹲ؟
ﻗِﻴﻞﹶ) :(3ﻭﺍﻷَﺻﺢ ﺍﻷُﻭﻟﹶﻰ ،ﻭﺧﺮﺝ ﺑِﺎﻟﻮﺿﻊِ ﻋﻠﹶﻰ ﺍﻟﺘﻔﹾﺴِﲑِ ﺍﻷﻭﻝِ ﺍﻟﹾﻤﻔِﻴﺪِ ﺑِﻐﻴﺮِ ﺍﻟﻮﺿﻊِ ﻛﺎﻟﹾﻤﻔِﻴﺪِ ﺑِـﺎﻟﻄﱠﺒﻊِ
ﻛﹶﺈِﻓﹶﺎﺩﺓِ ﺃﹶﻧِﲔِ ﺍﻟﻀﻌِﻴﻒِ ﻗﹸﻮﺓﹶ ﺃﹶﻟﹶﻤِﻪِ ،ﻭﻏﹶﻄِﻴﻂِ) (4ﺍﻟﻨﺎﺋِﻢِ ﺍِﺳﺘِﻐﺮﺍﻗﹶﻪ ﰲ ﺍﻟﻨﻮﻡِ ،ﻭﺧﺮﺝ ﺑِﻪِ ﺃﹶﻳﻀﺎ ﻛﹶﻼﻡ ﺍﻟﻨـﺎﺋِ ِﻢ
ﻭﺍﻟﺴﺎﻫِﻲ ،ﻭﺍﻟﹾﻤﺠﻨﻮﻥِ ،ﻭﺍﻟﺴﻜﹾﺮﺍﻥِ ،ﻭﻣﺎ ﻋﻠﱢﻢ ﻣِﻦ ﺍﻟﻄﱡﻴﻮﺭِ ،ﻭﻣﺎ ﺃﹶﺷﺒﻪ ﺫﹶﻟِﻚ ،ﻓﹶﻼﹶ ﻳﺴﻤﻰ ﺷﻲﺀٌ ﻣِﻦ ﺫﹶﻟِﻚ
ﻛﹶﻼﹶﻣﺎﹰ ﰲ ﺍﻻِﺻﻄِﻼﹶﺡِ؛ ﻷﻧﻪ ﻟﹶﻴﺲ ﻣﻘﹾﺼﻮﺩﺍ.
ﻭﺧﺮﺝ ﻋﻠﹶﻰ ﺍﻟﺘﻔﹾﺴِﲑِ ﺍﻟﺜﱠﺎﻧِﻲ ﻣﺎ ﻟﹶﻴﺲ ﺑِﻌﺮﺑِﻲ ﻛﹶﺎﻟﻌﺠﻤِﻲ .ﻭﺍﻟﹾﻤﻔِﻴﺪ ﺑِﺎﻟﻌﻘﹾﻞِ ﻛﹶﺈِﻓﹶﺎﺩﺓِ ﺣﻴﺎﺓِ ﺍﻟﹾﻤـﺘﻜﹶﻠﱢﻢِ ﻣِـﻦ
ﻭﺭﺍﺀِ ﺟِﺪﺍﺭٍ ﻭﻻﹶ ﻳﻘﹶﺎﻝﹸ.
ﺑﻘﻲ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺼﻨﻒِ ﻗﹶﻴﺪ ﺁﺧﺮ ،ﻭﻫﻮ ﺃﻥﹾ ﻳﻘﹸﻮﻝﹶ :ﻟِﺬﹶﺍﺗِﻪِ ﻟِﻴﺤﺘﺮِﺯ ﺑِﻪِ ﻋﻦِ ﺍﻟﹾﺠﻤﻠﹶﺔِ ﺍﻟﹾﻤﻘﹾﺼﻮﺩﺓِ ﻟِﻐﲑِﻫﺎ
ﻛﹶﺎﻟﺼﻠﹶﺔِ ﳓﻮ :ﻭﺟﻬﻪ ﺣﺴﻦ ،ﻣِﻦ ﺟﺎﺀَ ﺯﻳﺪ ﺍﻟﱠﺬِﻱ ﻭﺟﻬﻪ ﺣﺴﻦ؛ ﻷﻧﺎ ﻧﻘﹸﻮﻝﹸ ﻫﺬِﻩِ ﺍﻟﹾﺠﻤﻠﹶﺔﹶ ﺧﺮﺟﺖ ﺑِﻘﹶﻮﻟﻪِ
ﺍﻟﹾﻤﻔِﻴﺪ ﻓﹶﺬﹶﻛﹶﺮ ﺑﺎﻟﻮﺿﻊِ ﺑﻌﺪﻩ ﻟﻼِﻫﺘِﻤﺎﻡِ ﺑِﺸﺄﹾﻧِﻪِ ﻻﹶ ﻟﻼِﺣﺘِﻴﺎﺝِ ﺇِﻟﻴﻪِ ،ﺃﹶﻭ ﺑِﻘﹶﻮﻟِﻪِ ﺑِﺎﻟﻮﺿﻊِ ،ﺇﺫِ ﺍﻟﹾﻤﺘﺒـﺎﺩﺭ ﻣِﻨـﻪ
ﻛﹶﻮﻧﻪ ﻣﻘﹾﺼﻮﺩﺍ ﻟِﺬﹶﺍﺗِﻪِ ،ﻭﺃﹶﻗﹶﻞﱡ ﻣﺎ ﻳﺘﺮﻛﱠﺐ ﺍﻟﻜﹶﻼﻡ ﻣِﻦ ﺍِﺳﻤﲔِ ﻛﹶﺰﻳﺪ ﻗﹶﺎﺋِﻢ ،ﻭﺗﺴﻤﻰ ﺟﻤﻠﹶﺔﹰ ﺍِﺳﻤﻴﺔﹰ ،ﺃﻭ ﻣِﻦ
ﻓِﻌﻞٍ ﻭﺍِﺳﻢٍ ،ﻛﹶﻘﹶﺎﻡ ﺯﻳﺪ ﻭﺗﺴﻤﻰ ﺟﻤﻠﺔﹰ ﻓِﻌﻠﻴﺔﹰ ،ﻭﻣﻨﻪ :ﻗﹸﻢ ،ﻓﺈﻧﻪ ﻣﺮﻛﱠﺐ ﻣِﻦ ﻓِﻌﻞِ ﺍﻷَﻣﺮِ ﺍﻟﹾﻤﻨﻄﹸﻮﻕِ ﺑِﻪِ ﻭﻣِﻦ
ﺿﻤِﲑِ ﺍﻟﹾﻤﺨﺎﻃﹶﺐِ ﺍﻟﹾﻤﺴﺘﺘِﺮِ ﺍﻟﹾﻤﻘﹶﺪﺭِ ﺑِﺄﹶﻧﺖ ،ﻭﻛﹶﺬﹶﺍ ﳓﻮ :ﻳﺎ ﺯﻳﺪ ،ﻓﹶﺈﻥﱠ ﺣﺮﻑ ﺍﻟﻨﺪﺍﺀِ ﻧﺎﺋِﺐ ﻣﻨﺎﺏ ﺃﺩﻋـﻮ،
ﺃﹶﻭ ﺃﹸﻧﺎﺩِﻱ ﺃﹶﻧﺎ ﺯﻳﺪﺍ ،ﻓﹶﻬﻮ ﻣﺮﻛﱠﺐ ﻣِﻦ ﻓِﻌﻞٍ ،ﻭﺍِﺳﻢٍ ،ﺑﻞﹾ ﻭﺍِﺳﻤﲔِ.
) (1ﺑﺮﻕ ،ﻳﱪﻕ ،ﺑﺮﻗﹰﺎ ﲟﻌﻨﻰ ﳌﻊ ﻭﺗﻸﻷ .ﻳﻨﻈﺮ :ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ،ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﻣﻜﺮﻡ ﺑﻦ ﻣﻨﻈـﻮﺭ ،ﺩﺍﺭ ﺻـﺎﺩﺭ
ﺑﲑﻭﺕ :ﻣﺎﺩﺓ )ﺑﺮﻕ(.
) (2ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻜﻔﺮﺍﻭﻱ ﻋﻠﹶﻰ ﻣﱳ ﺍﻵﺟﺮﻭﻣﻴﺔ ،ﻭﻣﻌﻪ ﺣﺎﺷﻴﺔ ﺍﻟﻌﻼﻣﺔ ﺇﲰﺎﻋﻴﻞ ﺍﳊﺎﻣﺪﻱ ،ﺩﺍﺭ ﺭﺣﺎﺏ ،ﺍﳉﺰﺍﺋﺮ:
ﺹ.11
) (3ﺳﺎﻗﻄﺔ ﻣﻦ )ﻫـ(.
) (4ﻏﻂﱠ ﺍﻟﻨﺎﺋﻢ :ﺻﺎﺕ .ﻳﻨﻈﺮ ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ،ﳎﺪ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻳﻌﻘﻮﺏ ﺍﻟﻔﲑﻭﺯﺍﺑﺎﺩﻱ ،ﺽ ﻭﺗﻮ :ﻳﻮﺳﻒ ﺍﻟﺸﻴﺦ ﳏﻤﺪ
ﺍﻟﺒﻘﺎﻋﻲ ،ﺩﺍﺭ ﺍﻟﻔﻜﺮ ،ﺑﲑﻭﺕ ،ﻁ1424 ،1ﻫـ2003-ﻡ :ﻣﺎﺩﺓ )ﻏﻄﻂ(.
35
] ﺃﹶﻗﹾﺴـَﺎﻡ ﺍﻟﻜﹶـﻼﹶﻡِ[
)ﻭﺃﹶﻗﹾﺴﺎﻣﻪ-(ﺃﻱِ ﺍﻟﻜﹶﻼﻡ-ﻳﻌﻨِﻲ ﺃﹶﺟﺰﺍﺀَﻩ ﺍﻟﱠﺘِﻲ ﻳﺘﺮﻛﱠﺐ ﻣِﻨﻬﺎ ،ﻭﻻﹶ ﻳﺼِﺢ ﺃﻥﹾ ﺗﻜﻮﻥﹶ ﺍﻷﻗﹾﺴﺎﻡ ﺑِﻤﻌﻨﻰ
ﺍﻷﻧﻮﺍﻉِ /؛ ﻷﻥﱠ ﻣِﻦ ﺷﺮﻁِ ﺍﻟﻨﻮﻉِ ﺃﻥﹾ ﻳﻄﹾﻠﹶﻖ ﺍِﺳﻢ] ﺍﻟﹾﻤﻘﹾﺴﻮﻡِ ﻋﻠﹶﻴﻪِ[) (1ﻓﹶﻴﺼِﺢ ﻭﻗﹸﻮﻉ ﺍِﺳﻢِ ﺍﻟﻜﹶﻼﻡِ ﻋﻠﹶـﻰ ]2ﻅ[
ﺍﻻِﺳﻢِ ﻭﺣﺪﻩ ﻭﺍﻟﻔِﻌﻞِ ﻭﺣﺪﻩ ،ﻭﺍﻟﹾﺤﺮﻑِ ﻭﺣﺪﻩ ،ﻭﻟﹶﻴﺲ ﻛﹶﺬﹶﻟِﻚ) ﺛﹶﻼﹶﺛﹶﺔﹲ( ،ﻻﹶ ﺭﺍﺑِﻊ ﻟﹶﻬﺎ:
)ﺍِﺳﻢ (ﻭﻫﻮ :ﻛﹸﻞﱡ ﻛﹶﻠِﻤﺔٍ ،ﺃﹶﻭ ﻣﺎ ﻗﹸﻮﺗﻪ ﻗﹸﻮﺓﹸ ﻛﹶﻠِﻤﺔٍ ﺗﺪﻝﱡ ﻋﻠﹶﻰ ﻣﻌﻨﻰ ﰲ ﻧﻔﹾـﺴِﻬﺎ ،ﻭﻻﹶ ﺗﺘﻌـﺮﺽ
ﺑِﻨﻴﺘﻬﺎﹶ ﻟِﺰﻣﺎﻥٍ) (2ﻭﺇﻧﻤﺎ ﻗﹶﺪﻣﻪ ﻟِﺴﻤﻮﻩِ ،ﺃﻱ :ﻋﻠﹸﻮﻩِ ﻋﻠﹶﻰ ﻗﹶﺴِﻴﻤﻴﻪِ .ﺑِﺎﻹِﺧﺒﺎﺭِ ﺑِﻪِ؛ ﻭﻷﻧﻪ ﺫﹶﺍﺕ ،ﻭﺍﻟﻔِﻌﻞﹸ ﺻِﻔﹶﺔﹲ
ﻭﺍﻟﺬﱠﺍﺕ ﺃﻭﱃ ﺑﺎﻟﺘﻘﹾﺪِﱘِ ،ﻭﻷﻧﻪ ﻳﻘﹸﻮﻡ ﺑِﻪِ ﻛﹶﻼﹶﻡ ﺗﺎﻡ ،ﳓﻮ :ﺯﻳﺪ ﻗﹶﺎﺋِﻢ.
)ﻭﻓِﻌﻞﹲ( ﻭﻫﻮ :ﻛﹸﻞﱡ) (3ﻛﹶﻠِﻤﺔٍ ،ﺃﻭ ﻣﺎ ﻗﻮﺗﻪ ﻗﻮﺓﹸ ﻛﹶﻠِﻤﺔٍ ﺗﺪﻝﱡ ﻋﻠﹶﻰ ﻣﻌﻨﻰ ﰲ ﻧﻔﹾﺴِﻬﺎ ،ﻭﺗﺘﻌـﺮ
ﺽ
ﺑِﻨﻴﺘﻬﺎﹶ ﻟﻠﺰﻣﺎﻥِ) (4ﻭﻗﺪﻣﻪ ﻋﻠﹶﻰ ﺍﳊﹶﺮﻑِ؛ ﻷﻧﻪ ﺭﻛﻦ ﻟِﻠﹾﺈِﺳﻨﺎﺩِ ،ﻭﺩﺧﻞﹶ ﺑﻘﻮﱄ) :(5ﺃﻭ ﻣﺎ ﻗﹸﻮﺗﻪ ﻗﹸـﻮﺓﹸ ﻛﹶﻠِﻤـﺔٍ
ﺍﻟﹾﺤﺮﻛﹶﺔﹸ ﺍﻟﺒﺎﻗِﻴﺔﹸ ﻣِﻦ ﻓِﻌﻞِ ﺍﻷﻣﺮِ ﻣِﻤﺎ ﻓﺎﺅﻩ ﺃﻭ ﻋﻴﻨﻪ ﻫﻤﺰﺓﹲ ،ﻭﻻﹶﻣﻪ ﺣﺮﻑ ﻋِﻠﱠِـﺔٍ ،ﳓـﻮ " :ﺇِ " ﺑِﻬﻤـﺰ ٍﺓ
ﻣﻜﺴﻮﺭﺓٍ ﻣِﻦ ﻭﺇِﻱ ﺇﺫﺍ ﻭﻋﺪ ،(6)ﺣﻴﺚﹸ ﻧﻘﻠﺖ ﺣﺮﻛﺘﻬﺎ ﺇﱃ ﺍﻟﺴﺎﻛﻦِ) (7ﻗﺒﻠﻬﺎ ﺛﹸﻢ ﺣﺬِﻓﹶﺖ ،ﳓﻮ :ﻗﹸﻞ ﺇﻱ
-ﺑِﻜﹶﺴﺮِ ﺍﻟﻼﱠﻡِ ،-ﺃﻱ :ﻗﹸﻞ ﻋِﺪِﻱ ﺑﺎﳋﻴﺮِ).(8
)ﻭﺣﺮﻑ ﺟﺎﺀَ ﻟِﻤﻌﻨﻰ( ﻭﻫﻮ :ﻛﹸﻞﱡ)(9ﻛﹶﻠِﻤﺔٍ ﻻﹶ ﺗﺪﻝﱡ ﻋﻠﹶﻰ ﻣﻌﻨﻰ ﺇﻻﱠ ﰲ ﻏﹶﲑِﻫﺎ) (10ﻭﻫﻮ ﺛﹶﻼﺛـﺔﹸ
ﺃﹶﻗﹾﺴﺎﻡٍ:
ﻣﺸﺘﺮﻙ ﺑﻴﻦ ﺍﻷَﺳﻤﺎﺀِ ﻭﺍﻷﻓﹾﻌﺎﻝِ ،ﳓﹾﻮ :ﻫﻞﹾ ﻭﻻﹶ ﻳﻌﻤﻞﹸ ﺷﻴﺌﹰﺎ ﺇﻻﱠ ﺍﻟﹾﻤﺸﺒﻬﺎﺕ (11)ﺑِﻠﹶﻴﺲ.
] ﻋﻼﹶﻣـَﺎﺕ ﺍﻻِﺳـﻢِ[
)ﻓﹶﺎﻻِﺳﻢ (ﺍﻟﻔﹶﺎﺀُ ﺭﺍﺑِﻄﹶـﺔﹲ ﻟِﻠﺸﺮﻁِ ﺍﻟﹾﻤﻘﺪﺭِ ﺑِﺠﺰﺍﺋِﻪِ ﺍﻟﻈﱠﺎﻫِﺮِ ،ﻭﺍﻟﺘﻘﹾﺪﻳﺮ ﺇﻥﹾ ﺃﹶﺭﺩﺕ ﻣﻌﺮِﻓﹶـﺔﹶ ﻫـﺬِﻩِ
]3ﻭ[ ﺍﻟﺜﱠﻼﺛﹶﺔِ )ﻓﹶﺎﻻِﺳﻢ ﻳﻌﺮﻑ]/ﻣِﻦ ﻗﹶﺴِﻴﻤﻴﻪِ[)(1ﺑِﺎﻟﹾﺨﻔﹾﺾِ ﰲ ﺁﺧِﺮِﻩِ( ،ﻭﺍﻟﹾﻤﺮﺍﺩ ﺑِﻪِ ﺍﻟﹾﺤﺮﻛﹶﺔﹸ ﺍﻟﱠﺘِﻲ ﻳﺤﺪِﺛﹸﻬﺎ ﻋﺎﻣِﻞﹸ
) (2
ﺍﻟﹾﺨﻔﹾﺾِ ﺳﻮﺍﺀً ﻛﺎﻥﹶ ﺍﻟﻌﺎﻣِﻞﹸ ﺣﺮﻓﹰﺎ ،ﳓﻮ :ﺑِﺰﻳﺪٍ ﺃﻭ ﻣﻀﺎﻓﹰﺎ ،ﳓﻮ :ﻏﹸﻼﻡ ﺯﻳﺪٍ ،ﻭﻻﹶ ﺧﻔﺾ ﻟﻐﻴﺮِﳘﺎﹶ.
) (3
ﻭﺍﻟﹾﺨﻔﹾﺾ ﻋِﺒﺎﺭﺓﹲ ﻛﹸﻮﻓﻴﺔﹲ ،ﻭﺍﻟﹾﺠﺮ ﻋِﺒﺎﺭﺓﹲ ﺑﺼﺮِﻳﺔﹲ )ﻭﺍﻟﺘﻨﻮﻳﻦ ﰲ ﺁﺧﺮِﻩِ( ،ﻭﻫﻮ ﻧﻮﻥﹲ ﺳﺎﻛِﻨﺔﹲ ﺗﻠﹾﺤﻖ ﺍﻵﺧِﺮ
ﻟﹶﻔﻈﹰﺎ ﻻﹶ ﺧﻄﺎ ﻟِﻐﻴﺮِ ﺗﻮﻛِﻴﺪٍ .ﻭﺃﹶﻗﹾﺴﺎﻣﻪ ﺍﻟﹾﻤﺮﺍﺩﺓﹸ ﻫﻨﺎ ﺃﹶﺭﺑﻌﺔﹲ:
-1ﺗﻨﻮِﻳﻦ ﺍﻟﺘﻤﻜِﲔِ :ﻭﻫﻮ ﺍﻟﱠﺬِﻱ ﻳﻜﹸﻮﻥﹸ ﰲ ﺍﻻِﺳﻢِ ﺍﻟﹾﻤﺘﻤﻜﱢﻦِ ﺍﻷَﻣﻜﹶﻦِ ﺃﹶﻱِ :ﺍﻟﹾﻤﻌﺮﺏ ﺍﻟﹾﻤﻨﺼﺮِﻑ ،ﳓـﻮ:
ﺯﻳﺪٍ ﻭﺭﺟﻞٍ ﻭﻛﹸﻞﱟ ،ﻭﺑﻌﺾٍ ،ﻭﻻﹶ ﻳﺮِﺩ ﻗﻮﻟﻪ:
) (4
ﺃﹸﻻﹶﻡ ﻋﻠﹶﻰ ﻟﻮ ﻭﻟﻮ ﻛﹸﻨـﺖ ﻋﺎﳌﹰـﺎ ....................
ﻟِﺼﲑﺭﺓِ "ﻟﻮ "ﻫﺬﻩ ﺍﲰﺎ ﻟِﻠﹶﻮ ﺍﻟﱠﺘِﻲ ﻟﻠﹾﺘﻤﻨِﻲ ﺑﺪﻟﻴﻞِ ﺍﻟﺘﺸﺪِﻳﺪِ.
-2ﻭﺗﻨﻮِﻳﻦ ﺍﻟﺘﻨﻜِﲑِ :ﻭﻫﻮ ﺍﻟﱠﺬِﻱ ﻳﻠﹾﺤﻖ ﺍﻷَﺳﻤﺎﺀَ ﺍﻟﹾﻤﺒﻨِﻴﺔﹶ ﻓﹶﺮﻗﹰﺎ ﺑﻴﻦ ﻣﻌﺮِﻓﹶﺘِﻬﺎ ﻭﻧﻜِﺮﺗِﻬﺎ ،ﳓـﻮ :ﺳِـﻴﺒﻮﻳﻪِ
) (5
ﰲ ﺍﻟﹾﻤﻌﺮﻓﹶﺔِ ،ﻭﺳِﻴﺒﻮﻳﻪٍ ﰲ ﺍﻟﺘﻨﻜِﲑِ.
-3ﻭﺗﻨﻮِﻳﻦ ﺍﻟﹾﻤﻘﹶﺎﺑﻠﹶﺔِ :ﻭﻫﻮ ﺍﻟﱠﺬِﻱ ﻳﻜﹸﻮﻥﹸ ﻓِﻴﻤﺎ ﺟِ ﻤﻊ ﺑِﺄﹶﻟِﻒٍ ﻭﺗﺎﺀٍ ﻣﺰِﻳﺪﺗﻴﻦِ ،ﳓﻮ :ﻣـﺴﻠِﻤﺎﺕٍ ﺟﻌﻠﹸـﻮﻩ
ﰲ ﻣﻘﹶﺎﺑﻠﹶﺔِ ﺍﻟﻨﻮﻥِ ﰲ ﺟﻤﻊِ ﺍﻟﹾﻤﺬﻛﱠﺮِ ﺍﻟﺴﺎﻟِﻢِ .
) (1ﺍﻟﻮﺍﻗﻌﺔ.84
) (2ﰲ )ﻫـ( ﺇﺫﺍ .
) (3ﰲ )ﻫـ( ﺍﺳﺘﻌﻤﺎﻝ ﻫﺬﻩ.
) (4ﻫﺬﺍ ﺍﻟﺸﺎﻫﺪ ﻣﺄﺧﻮﺫ ﻣﻦ ﺑﻴﺖ ﻣﻦ ﺍﻟﻄﻮﻳﻞ ﰲ ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ﺇﱃ ﺃﻟﻔﻴﺔ ﺍﺑﻦ ﻣﺎﻟﻚ ،ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺑﻦ
ﻫﺸﺎﻡ)ﺕ761ﻫـ( ،ﺗﺢ :ﳏﻤﺪ ﳏﻲ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﺼﺮﻳﺔ ،ﺑﲑﻭﺕ ،73/1 :ﻭﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨـﺪﻯ :ﺹ60
ﻻﺑﻦ ﻣﻴﺎﺩﺓ ،ﻭﺗﺎﺭﻳﺦ ﺍﳋﻠﻔﺎﺀ ،ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﻴﻮﻃﻲ ،ﻣﻜﺘﺒﺔ ﻣﺼﺮ ،ﺍﻟﻘﺎﻫﺮﺓ ،ﻁ1422 ،1ﻫــ2001-ﻡ:
ﺷﺪﻳﺪﺍ ﺑﺄﻋﺒﺎﺀ ﺍﳋﻼﻓﺔ ﻛﺎﻫﻠﻪ. ﺭﺃﻳﺖ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﺍﻟﻴﺰﻳﺪ ﻣﺒﺎﺭﻛﺎ ﺹ ،271ﻭﲤﺎﻣﻪ:
ﻭﻫﻮ ﺃﺑﻮ ﺷﺮﺍﺣﻴﻞ ﺍﻟﺮﻣﺎﺡ ﺑﻦ ﻳﺰﻳﺪ ﺍﺑﻦ ﻣﻴﺎﺩﺓ ﻣﻦ ﺑﲏ ﻣﺮﺓ ﺑﻦ ﻋﻮﻑ ،ﺷﺎﻋﺮ ﺃﻣﻮﻱ .ﻳﻨﻈﺮ :ﺍﻟﺸﻌﺮ ﻭﺍﻟﺸﻌﺮﺍﺀ :ﺹ.523
ﻭﺍﻟﻮﻟﻴﺪ ﻫﻮ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ ﺑﻦ ﺍﳊﻜﻢ ﺍﳋﻠﻴﻔﺔ ﺍﻷﻣﻮﻱ ،ﻭﻟﺪ ﺳﻨﺔ90ﻫــ ،ﺗـﺴﻠﹼﻢ
ﺍﳋﻼﻓﺔ ﺳﻨﺔ125ﻫـ ،ﻭﻗﺘﻞ ﺳﻨﺔ126ﻫـ .ﻳﻨﻈﺮ :ﺗﺎﺭﻳﺦ ﺍﳋﻠﻔﺎﺀ :ﺹ.269
) (5ﺳﺎﻗﻄﺔ ﻣﻦ )ﻫـ(.
) (6ﻟﻐﺔ ﲪﲑ ﻭﻫﻲ ﻟﻐﺔ ﺃﻫﻞ ﺍﳉﻨﻮﺏ .ﻳﻨﻈﺮ :ﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ ،125ﻭﻣﻐﲏ ﺍﻟﻠﱠﺒﻴﺐ ﻋﻦ ﻛﺘﺐ ﺍﻷﻋﺎﺭﻳﺐ ،ﺃﺑﻮ ﳏﻤﺪ
ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻫﺸﺎﻡ ،ﺗﺢ :ﺣﻨﺎ ﺍﻟﻔﺎﺧﻮﺭﻱ ،ﺩﺍﺭ ﺍﳉﻴﻞ ،ﺑﲑﻭﺕ ،ﻁ1411 ،1ﻫـ1991-ﻡ.90/1 :
39
] ﺣـﺮﻭﻑ ﺍﻟﹾﺨﻔﹾـﺾِ [
ﻭﻟﹶﻤﺎ ﺫﹶﻛﹶﺮ ﺃﻥﱠ ﻣِﻦ ﻋﻼﹶﻣﺎﺕِ ﺍﻻِﺳﻢِ ﺩﺧﻮﻝﹶ )ﺣﺮﻭﻑِ) (1ﺍﻟﹾﺨﻔﹾﺾِ( ،ﺷﺮﻉ ﰲ ﺑﻴﺎﻧِﻬﺎ ،ﻓﹶﻘﹶــﺎﻝﹶ:
]3ﻅ[ )ﻭﻫِﻲ،(ﺃﻱ:ﺣﺮﻭﻑ ﺍﻟﹾﺨﻔﹾﺾِ ﻳﻌﻨِﻲ/ﺃﹶﺷﻬﺮﻫﺎ )ﻣِﻦ (ﻭﻣِﻦ ﻣﻌﺎﻧﻴﻬﺎ ﺍِﺑﺘِﺪﺍﺀُ ﺍﻟﻐﺎﻳﺔِ ﰲ ﺍﻟﹾﻤﻜﹶﺎﻥِ ﳓﻮ ﻗﹶﻮﻟﻪِ ﺗﻌﺎﱃ:
ﺳﺒﺤﺎﻥﹶ ﺍﻟﱠﺬِﻱ ﺃﹶﺳﺮﻯ ﺑِﻌﺒﺪِﻩِ ﻟﹶﻴﻼﹰ ﻣﻦ ﺍﳌﹶﺴﺠِﺪِ ﺍﳊﹶﺮﺍﻡِ ،(2)ﻭﰲ) (3ﺍﻟﺰﻣﺎﻥِ ﳓﻮ ﻗﻮﻟﻪِ ﺗﻌﺎﱃ :ﻟﹶﻤﺴﺠِﺪ
ﺃﹸﺳﺲ ﻋﻠﹶﻰ ﺍﻟﺘﻘﹾﻮﻯ ﻣِﻦ ﺃﹶﻭﻝِ ﻳﻮﻡٍ ﺃﹶﺣﻖ (4) ﻭﺍﻟﺘﺒﻌِﻴﺾ ﳓﻮ :ﺷﺮِﺑﺖ ﻣِﻦ ﺍﻟﹾﻤﺎﺀِ ﺃﻱ :ﻣِﻦ (5)ﺑﻌﻀِﻪِ.
ﻭﺑﻴﺎﻥﹸ ﺍﳉِﻨﺲِ ﳓﻮ ﻗﹶﻮﻟﻪِ ﺗﻌﺎﱃ :ﻓﹶﺎﺟﺘﻨِﺒﻮﺍ ﺍﻟﺮﺟﺲ ﻣِﻦ ﺍﻷﻭﺛﹶـﺎﻥِ (6)ﺃﻱِ :ﺍﻟﱠـﺬِﻱ) (7ﻫـﻮ
ﺍﻷَﻭﺛﺎﻥﹸ ،ﻭﺍﻟﺰِﻳﺎﺩﺓﹸ ﰲ ﻛﹶﻼﹶﻡٍ ﻣﻨﻔِﻲ ﺃﻭ ﺷِﺒﻬِﻪِ ﳓﻮ :ﻣﺎ ﺟﺎﺀَ ﻣِﻦ ﺃﹶﺣﺪٍ ،ﺃﻱ :ﻣﺎ ﺟﺎﺀَﻧِﻲ) (8ﺃﹶﺣﺪ.
) (10
)ﻭﺇﱃ( ،ﻭﻣِﻦ ﻣﻌﺎﻧﻴﻬﺎ ﺍِﻧﺘِﻬﺎﺀُ ﺍﻟﻐﺎﻳﺔِ ﰲ ﺍﻟﹾﻤﻜﹶﺎﻥِ ﳓﻮ :ﺳِﺮﺕ ﻣِﻦ ﺍﻟﻜﹸﻮﻓﹶـﺔِ) (9ﺇﱃ ﺍﻟﺒـﺼﺮﺓِ
ﻭﰲ ﺍﻟﺰﻣﺎﻥِ ﳓﻮ :ﺻﻤﺖ ﻣِﻦ ﻳﻮﻡِ ﺍﳋﻤﻴﺲ ﺇﱃ ﻳِﻮﻡِ) (11ﺍﻹﺛﹾﻨﻴﻦِ.
)ﻭﻋﻦ ،(ﻭﻣِﻦ ﻣﻌﺎﻧﻴﻬﺎ ﺍﻟﹾﻤﺠﺎﻭﺯﺓﹸ ﳓﻮ :ﺭﻣﻴﺖ ﻋﻦِ ﺍﻟﻘﹶﻮﺱِ ﺃﻱ :ﺟﺎﻭﺯﺕ ﺍﻟﺮﻣـﻲ ﻋﻨـﻪ،(12)
ﻭﻛﹶﻮﻧﻬﺎ ﲟﻌﻨﻰ "ﺑﻌﺪ "ﻛﹶﻘﻮﻟﻪِ ﺗﻌﺎﱃ ﻟﹶﺘﺮﻛﹶﺒﻦ ﻃﹶﺒﻘﹰﺎ ﻋﻦ ﻃﹶﺒﻖٍ (13)ﺃﻱ :ﺑﻌﺪ ﻃﹶﺒﻖِ ،ﻭﲟﻌﻨﻰ ﻋﻠﹶﻰ ﳓﻮ:
ﺑﺨِﻞﹶ ﻋﻨﻪ ﺃﻱ :ﻋﻠﻴﻪِ ،ﻭﻗﹶﺪ ﺗﻜﻮﻥﹸ ﺍِﲰﺎ ﺇﺫﺍ ﺩﺧﻞﹶ ﻋﻠﻴﻬﺎ ﺣﺮﻑ ﺍﳉﹶﺮ ﳓﻮ :ﺩﺧﻠﹾﺖ ﻣِﻦ ﻋﻦ ﻳﻤِﻴﻨِﻪِ.
)ﻭﺭﺏ (ﻭﻣِﻦ ﻣﻌﺎﻧِﻴﻬﺎ ﺍﻟﺘﻘﹾﻠِﻴﻞﹸ ﻗﹶﻠﻴﻼﹰ ،ﻭﺍﻟﺘﻜﹾﺜِﲑ ﻛﹶﺜِﲑﺍ ﳓﻮ ﻗﹶﻮﻟﻚ :ﺭﺏ ﺭﺟﻞٍ ﻛﹶﺮِﱘٍ ﻟﹶﻘِﻴﺘﻪ ،ﻭﻗﻮﻟﻪ
»:ﺭﺏ ﻛﹶﺎﺳِﻴﺔٍ ﰲ ﺍﻟﺪﻧﻴﺎ ﻋﺎﺭِﻳﺔٍ) (1ﻳﻮﻡ ﺍﻟﻘِﻴﺎﻣﺔِ « ) ،(2ﻭﻫِﻲ ﻣﺨﺘﺼﺔﹲ ﺑِـﺎﻟﻨﻜِﺮﺓِ ،ﻭﻻﹶ ﺗـﺴﺘﻌﻤﻞﹸ ﺇﻻﱠ
ﰲ ﺻﺪﺭِ ﺍﻟﻜﹶﻼﹶﻡِ ،ﻭﻗﹶﺪ ﺗﺪﺧﻞﹸ ﻋﻠﹶﻴﻬﺎ ﺍﻟﺘﺎﺀُ ﻭﻗﹶﺪ ﺗﻀﻤﺮ.(3)
ﻭﻳﺒﻘﹶﻰ ﻋﻤﻠﹸﻬﺎ ﻭﺇِﺿﻤﺎﺭﻫﺎ ﺑﻌﺪ ﺍﻟﹾﻔﹶﺎﺀِ ﻛﹶﺜِﲑ ﳓﻮ ﻗﻮﻟﻪ:
) (4
........................ ﻓﹶﻤِﺜﹾﻠﹸﻚِ ﺣﺒﻠﹶـﻰ ﻗﹶﺪ ﻃﹶﺮﻗﹾﺖ ﻭﻣﺮﺿِﻌـﺎ
ﻭﺑﻌﺪ" ﺍﻟﻮﺍﻭِ" ﻛﹶﺜﲑ ﻛﹶﻘﻮﻟﻪِ:
) (5
....................... ﻭﻟﹶﻴﻞٍ ﻛﹶﻤﻮﺝِ ﺍﻟﺒﺤـِﺮ ﺃﹶﺭﺧﻰ ﺳﺪﻭﻟﹶـﻪ
ﻭﺑﻌﺪ" ﺑﻞﹾ" ﻗﹶﻠِﻴﻞﹲ ،ﳓﻮ ﻗﹶﻮﻟﻪِ:
) (6
..............…….. ﺑﻞﹾ ﺑﻠﹶــﺪٍ ﻣِـﻞﹾﺀَ ﺍﻟﻔِﺠﺎﺝِ ﻗﹶﺘﻤـــﻪ
)ﻭﺍﻟﻜﹶﺎﻑ :(ﻭﻣِﻦ ﻣﻌﺎﻧﻴﻬﺎ ﺍﻟﺘﺸﺒِﻴﻪ ﺣﻘِﻴﻘﹶﺔﹰ ﳓﻮ :ﻫﺬﹶﺍ ﺍﻟﺪﺭﻫﻢ ﻛﹶﻬﺬﹶﺍ ﺇِﺫﹶﺍ ﻛﹶﺎﻧﺎ ﻣِﻦ ﻓِﻀﺔٍ ﻭﺍﺣِـﺪﺓٍ
ﻭﻣﺠﺎﺯﺍ ﳓﻮ :ﺯﻳﺪ ﻛﹶﺎﻷَﺳﺪِ ،ﻭﺍﻟﻜِﺮِﱘ ﻛﹶﺎﻟﹾﻐﻴﺚِ ،ﻭﺍﻟﺴﺨِﻲ ﻛﹶﺎﻟﺒﺤﺮِ.
ﻭﻗﹶﺪ ﺗﻜﹸﻮﻥﹸ ﺍِﺳﻤﺎ ﺇِﺫﹶﺍ ﺩﺧﻞﹶ ﻋﻠﹶﻴﻬﺎ ﺣﺮﻑ ﺟﺮ ﳓﻮ :ﻳﻀﺤﻜﹾﻦ ﻣِﻦ ﻛﹶﺎﻟﹾﺒﺪﺭِ ﺃﻱ :ﻣِﺜﹾﻞﹶ ﺍﻟﺒﺪﺭِ.
ﻭﺗﺨﺘﺺ ﺍﻟﻜﹶﺎﻑ ﺑِﺎﻟﻈﱠﺎﻫﺮِ ،ﻭﻗﹶﺪ ﺗﺪﺧﻞﹸ ﻋﻠﹶﻰ ﺿﻤِﲑِ ﺍﻟﻐﺎﺋِﺐِ.
)ﻭﺍﻟﻼﱠﻡ (1) :(ﻭﻣِﻦ ﻣﻌﺎﻧﻴﻬﺎ ﺍﻟﹾﻤِﻠﹾﻚ ﳓﻮ :ﺍﻟﺪﺍﺭ ﻟِﺰﻳﺪٍ.
) (3
ﻭﻟِﻼِﺳﺘِﺤﻘﹶﺎﻕِ ﳓﻮ :ﺍﻟﹾﻤﻐﻔِﺮﺓﹸ ﻟِﻠﹾﻤﺬﹾﻧِﺐِ) / (2ﻭﺷِﺒﻪِ ﺍﳌِﻠﹾﻚِ ﺃﻱِ :ﺍﻻِﺧﺘﺼﺎﺹ ﳓـﻮ :ﺍﻟـﺴﺮﺝ ]4ﻅ[
ﻟِﻠﹾﻔﹶﺮﺱِ ﺃﻱ :ﻣﺨﺘﺺ ﺑِﻬﺎ ﻭﺍﻟﺘﻌﺪِﻳﺔﹸ ﳓﻮ :ﻭﻫﺒﺖ ﻟِﺰﻳﺪٍ ﻣﺎﻻﹰ ،ﻭﺍﻟﺘﻌﻠِﻴﻞِ ﳓﻮ :ﺟِﺌﹾﺘﻚ ﻟِﻌِﻠﹾﻤِﻚ.
ﻭﺍﻟﺰﻳﺎﺩﺓﹸ ﳓﻮ ﻗﻮﻟﻪِ ﺗﻌﺎﱃ :ﺭﺩِﻑ ﻟﹶﻜﹸﻢ (4) ﺃﻱ :ﺭِﺩﻓﹸﻜﹸﻢ ،ﻭﺗﻜﹾﺴﺮ ﻫﺬِﻩِ ﺍﻟﻼﱠﻡ ﻣﻊ ﺍﻻِﺳـﻢِ ﺍﻟﻈﱠـﺎﻫِﺮِ
ﻭﻣﻊ ﻳﺎﺀِ ﺍﻟﹾﻤﺘﻜﹶﻠﱢﻢِ ،ﻭﺗﻔﹾﺘﺢ ﻓِﻴﻤﺎ ﻋﺪﺍ ﺫﹶﻟِﻚ.
)ﻭﺣﺮﻭﻑ ﺍﻟﻘﹶﺴﻢِ( ) (5ﺑِﺎﻟﺮﻓﹾﻊِ ﻋﻄﹾﻔﹰﺎ ﻋﻠﹶﻰ ﻣِﻦ ﻓﹶﻴﻔِﻴﺪ ﺃﻧﻬﺎ ﻣِﻦ ﺣﺮﻭﻑِ ﺍﳋﹶﻔﹾﺾِ ،ﻭﺑِﺎﳉﹶﺮ ﻋﻄﹾﻔﹰـﺎ
ﻋﻠﹶﻰ ﺍﻷَﻟِﻒِ ﻭﺍﻟﻼﱠﻡِ) (6ﺃﻱ :ﻭﺩﺧﻮﻝﹸ ﺣﺮﻭﻑِ ﺍﻟﻘﹶﺴﻢِ ﺃﹶﻭ ﻋﻠﹶﻰ ﺍﻟﹾﺨﻔﹾﺾِ ،ﺃﻱ :ﻭﻳﻌﺮﺏ ﺑِﺤﺮﻭﻑِ ﺍﻟﻘﹶـﺴﻢِ
)ﻭﻫِﻲ( ﺛﹶﻼﹶﺛﹶﺔﹲ:
) -1ﺍﻟﹾﻮﺍﻭ :(ﻭﻻﹶ ﺗﺴﺘﻌﻤﻞﹸ ﺇِﻻﱠ ﻣﻊ ﺍﻟﻈﱠﺎﻫِﺮِ ،ﻓﹶﻼﹶ ﺗﻘﹸﻮﻝﹸ :ﻭﻛﹶﻠﹶﺄﹶﻓﹾﻌﻠﹶﻦ ،ﻭﻻﹶ ﻳﺬﹾﻛﹶﺮ ﻣﻌﻬﺎ ﻓِﻌﻞﹸ ﺍﻟﹾﻘﹶﺴﻢِ ،ﻓﹶـﻼﹶ
ﺗﻘﹸﻮﻝﹸ :ﺃﹶﻗﹾﺴﻤﺖ ﻭﺍﷲِ ﻟﹶﺄﹶﻓﹾﻌﻠﹶﻦ.
) -2ﻭﺍﻟﺒﺎﺀُ( ﺍﻟﹾﻤﻮﺣﺪﺓﹸ :ﻭﻫِﻲ ﺃﹸﻡ ﺍﻟﺒﺎﺏِ؛ ﻟِﺄﹶﻧﻬﺎ ﺗﺴﺘﻌﻤﻞﹸ ﻣﻊ ﺍﻟﻈﱠﺎﻫِﺮِ ،ﳓﻮ :ﺑِﺎﻟﻠﱠﻪِ ،ﻭﻣﻊ ﺍﻟﹾﻤﻀﻤﺮِ ﳓـﻮ:
ﺑِﻚ ﻭﻳﺬﹾﻛﹶﺮ ﻣﻌﻬﺎ ﻓِﻌﻞﹸ ﺍﻟﻘﹶﺴﻢِ ﳓﻮ :ﺃﹶﻗﹾﺴﻤﺖ ﺑِﻚ ﻟﹶﺄﹶﻓﹾﻌﻠﹶﻦ.
) (1ﺣﺼﺮ ﺍﺑﻦ ﻫﺸﺎﻡ)ﺕ761ﻫـ( ﺍﻟﻼﱠﻡ ﰲ ﺍﺛﻨﲔ ﻭﻋﺸﺮﻳﻦ ﻣﻌﻨﻰ ،ﻣﻨﻬﺎ :ﺍﻻﺳﺘﺤﻘﺎﻕ ،ﻭﺍﻻﺧﺘﺼﺎﺹ ﻭﺍﳌﻠﻚ ،ﻭﺍﻟﺘﻌﻠﻴـﻞ
ﺍﻟﺘﻌﺪﻳﺔ ،ﺍﻟﺘﻮﻛﻴﺪ ،ﺍﻟﻘﺴﻢ ﻭﺍﻟﺘﻌﺠﺐ . ...ﻳﻨﻈﺮ :ﻣﻐﲏ ﺍﻟﻠﱠﺒﻴﺐ.360-349/1:
) (2ﰲ )ﻫـ( ﻟﺰﻳﺪِ.
) (3ﰲ )ﻫـ( ﺍﻟﻠﺠﺎﻡ.
) (4ﺍﻟﻨﻤﻞ ،ﻣﻦ ﺍﻵﻳﺔ ،72ﻭﲤﺎﻣﻬﺎ :ﻗﹸﻞﹾ ﻋﺴﻰ ﺃﹶﻥ ﻳﻜﹸﻮﻥﹶ ﺭﺩِﻑ ﻟﹶﻜﹸﻢ ﺑﻌﺾ ﺍﻟﱠﺬِﻱ ﺗﺴﺘﻌﺠِﻠﹸﻮﻥﹶ .
) (5ﺯﺍﺩ ﺍﻟﺰﺟﺎﺝ )ﺕ311ﻫـ( ﻋﻦ ﺣﺮﻭﻑ ﺍﻟﻘﺴﻢ ﺍﻟﺜﻼﺛﺔ :ﺍﻟﻼﱠﻡ ،ﻭﻣﻦ ،ﻭﺃﳝﻦ ،ﻭﻫﻮ ﻗﻮﻝ ﳐﺎﻟﻒ ﻹﲨـﺎﻉ ﺍﻟﺒـﺼﺮﻳﲔ
ﻭﺍﻟﻜﻮﻓﻴﲔ .ﻳﻨﻈﺮ :ﺍﺭﺗﺸﺎﻑ ﺍﻟﻀﺮﺏ.476/2:
) (6ﺳﺎﻗﻄﺔ ﻣﻦ )ﻫـ(.
45
) -3ﻭﺍﻟﺘﺎﺀُ( ﺍﻟﹾﻤﺜﹶﻨﺎﺓﹸ ﻓﹶﻮﻕ ﻭﻫِﻲ ﻣﺨﺘﺼﺔﹲ ﺑِﻠﹶﻔﹾﻆِ ﺍﳉﹶﻼﹶﻟﹶﺔِ ،ﻭﻻﹶ ﺗﺪﺧﻞﹸ ﻋﻠﹶﻰ ﻏﹶﻴﺮِﻩِ ﻋﻠﹶﻰ ﺍﻟﺼﺤِﻴﺢِ ،ﻭﺃﹶﻣـﺎ
ﳓﻮ :ﺗﺮﺏ ﺍﻟﻜﹶﻌﺒﺔِ) ،(1ﻭﺗﺮﺑﻲ) (2ﻓﹶﺸﺎﺫﱞ ،ﻭﻻﹶ ﻳﺬﹾﻛﹶﺮ ﺑﻌﺪ ﻓِﻌﻞِ ﺍﻟﻘﹶﺴﻢِ).(3
ﺛﱡﻢ ﺟﻮﺍﺏ ﺍﻟﻘﹶﺴﻢِ ﺇِﻣﺎ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣﺜﹾﺒﺘﺎ ﺃﹶﻭ ﻣﻨﻔِﻴﺎ) ،(4ﻓﹶﺈِﻥﹾ ﻛﹶﺎﻥﹶ ﻣﺜﹾﺒﺘﺎ ﻛﹶﺎﻥﹶ ﺑِـﺈﻥﱠ ﻛﹶﻘﻮﻟـﻪِ ﺗﻌـﺎﱃ:
ﻭﺍﻟﹾﻌﺼﺮِ ﺇِﻥﱠ ﺍﻹِﻧﺴﺎﻥﹶ ،(5)ﺃﹶﻭ ﺑِﺎﻟﻼﱠﻡِ ،ﻛﹶﻘﻮﻟﻪِ ﺗﻌﺎﱃ :ﺗﺎﷲِ ﻟﹶﺄﹶﻛِﻴﺪﻥﱠ ،(6)ﻟﹶﺘﺴﺄﻟﹸﻦ (7) ﺃﹶﻭِ ﺍﻟﻼﱠﻡِ ﻭﻗﹶﺪ
ﻛﹶﻘﻮﻟﻪِ ﺗﻌﺎﱃ :ﺗﺎﷲِ ﻟﹶﻘﹶﺪ ﺁﺛﹶﺮﻙ ﺍﷲُ ﻋﻠﹶﻴﻨﺎ ،(8)ﻭﻗﹶﺪ ﺗﺤﺬﹶﻑ ﺍﻟﻼﱠﻡ ﳓﻮ :ﻗﹶﺪ ﺃﹶﻓﹾﻠﹶﺢ ﻣﻦ ﺯﻛﱠﺎﻫﺎ.(9)
ﻭﻳﺤﺬﹶﻓﹶﺎﻥِ ﻣﻌﺎ ﳓﻮ ﻗﻮﻟﻪِ :ﻗﹸﺘِﻞﹶ ﺃﹶﺻﺤﺎﺏ ﺍﻷُﺧﺪﻭﺩِ ﺍﻟﻨﺎﺭِ (10)ﺍﻟﺘﻘﹾﺪِﻳﺮ :ﻟﹶﻘﹶﺪ ﻗﹸﺘِﻞﹶ ﻛﹶﺬﹶﺍ ﻧﻘِﻞﹶ.
ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻣﻨﻔِﻴﺎ ﻛﹶﺎﻥﹶ "ﺑِﻤﺎ" ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﺍﻟﻀﺤﻰ ﻭﺍﻟﹾﻠﱠﻴﻞِ ﺇِﺫﹶﺍ ﺳﺠﻰ ﻣﺎ ﻭﺩﻋﻚ ﺭﺑـﻚ
ﻭﻣﺎ ﻗﹶﻠﹶﻰ (11)ﺃﹶﻭ" ﺑِﻼﹶ" ﳓﻮ :ﻭﺍﷲِ ﻻﹶﺃﹶﻓﹾﻌﻠﹶﻦ.(12)
ﻭﻗﹶﺪ ﺗﺤﺬﹶﻑ" ﻻﹶ" ﻛﹶﻘﻮﻟﻪِ ﺗﻌﺎﱃ :ﺗﻔﹾﺘـﺆﺍ (13)ﺃﹶﻱ :ﻻﹶ ﺗﻔﹾﺘـﺆﺍ ،ﺃﹶﻭ" ﺑِﺒﻠﹶـﻰ" ﳓـﻮ ﻗﻮﻟـﻪ
ﺗﻌﺎﱃ:ﻭﺃﹶﻗﹾﺴﻤﻮﺍﹾ ﺑِﺎﷲِ ﺟﻬﺪ ﺃﹶﻳﻤﺎﻧِﻬِﻢ ﻻﹶ ﻳﺒﻌﺚﹸ ﺍﷲُ ﻣﻦ ﻳﻤﻮﺕ ﺑﻠﹶﻰ ﻭﻋﺪﺍ ﻋﻠﹶﻴﻪِ ﺣﻘﺎ ،(14)ﺃﹶﻭ" ﺑِـﺈِﻥﹾ"
ﻛﹶﻘﻮﻟﻪِ ﺗﻌﺎﱃ :ﺗﺎﷲِ ﺇِﻥﹾ ﻛِﺪﺕ ،(15) ﺃﹶﻭ" ﺑِﻠﹶﻦ (16)"ﳓﻮ ﻗﻮﻟﻪ:
) (2
ﻭﺍﷲِ ﻟﹶﻦ ﻳﺼِﻠﹸـﻮﺍﹾ ﺇِﻟﻴﻚ (1)ﺑِﺠﻤﻌِﻬِـﻢ......................
ﻭﺍﺕ /ﺍﻟﻨـﺪﺍﺀِ ،ﻭﻧﻮﺍﺳِﺦ ﺍﻻِﺑﺘِـﺪﺍﺀِ ،ﻭﻟﻮﻻﹶ ،ﻭﻟﹶﻮﻣﺎ
ﻭﻣِﻦ ﻋﻼﻣـَﺎﺕِ ﺍﻻِﺳﻢِ ﺃﻳﻀﺎ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﰲ ﺃﻭﻟﻪِ ﺃﹶﺩُ ]5ﻭ[
ﺍﻻِﻣﺘِﻨﺎﻋِﻴﺘﺎﻥِ ﳓﻮ :ﻟﹶﻮﻻﹶ ﺯﻳﺪ ﻟﹶﺄﹶﻛﹾﺮﻣﺘﻪ ،ﻭﺃﻣﺎ ﺍﻟﺘﻔﹾﺼِﻴﻠِﻴﺔﹸ ﳓﻮ ﻗﻮﻟﻪِ ﺗﻌﺎﱃ :ﻓﹶﺄﻣﺎ ﺍﻟﻴﺘِﻴﻢ ﻓﹶﻠﹶﺎﹾ ﺗﻘﹾﻬـﺮ ﻭﺃﻣـﺎ
ﺍﻟﺴﺎﺋِﻞﹶ ﻓﹶﻠﹶﺎﹾ ﺗﻨﻬﺮ .(3)
ﻭﰲ ﻭﺳﻄِﻪِ ﻳﺎﺀُ ﺍﻟﺘﺼﻐﲑِ ،ﻭﺃﹶﻟِﻒ ﺍﻟﺘﻜﹾﺴِﲑِ ،ﻭﰲ ﺁﺧِﺮِﻩِ ﻋﻼﹶﻣﺔﹸ ﺍﻟﺘﺜﹾﻨﻴﺔِ ،ﺃﹶﻭِ ﺍﻟﹾﺠﻤﻊِ ﺃﹶﻭ ﺃﹶﻟِﻒ ﺍﻟﺘﺄﹾﻧِﻴﺚِ
ﺍﻟﹾﻤﻤﺪﻭﺩﺓﹸ ﳓﻮ :ﺣﻤﺮﺍﺀ ،ﻭﺻﻔﹾﺮﺍﺀ ،ﻭﺻﺤﺮﺍﺀ ،ﻭﺍﻟﹾﻤﻘﹾﺼﻮﺭﺓﹸ ﳓﻮ :ﺣﺒﻠﹶﻰ ،ﻭﻳﺎﺀُ ﺍﻟﻨﺴﺐِ) ،(4ﻭﺗـَــﺎﺀُ
ﺍﻟﺘﺄﻧِﻴﺚِ ﺍﻟﱠﺘِﻲ ﺗﺒﺪﻝﹸ ﻫﺎﺀً ﰲ ﺍﻟﻮﻗﹾﻒِ ﳓﻮ :ﺳﻠِﻴﻤﺔ ،ﻭﺯِﻳﺎﺩﺓﹸ ﺍﻟﻨﺪﺑﺔِ ،ﻭﺃﹶﻟِﻒ ﺍﻹِﻟﹾﺤﺎﻕِ ﻭﰲ ﻣﻌﻨﺎﻩ ﻛﹶﻮﻧﻪ ﻓﹶﺎﻋﻼﹰ
ﻭﻛﹶﻮﻧﻪ ﻣﻔﹾﻌﻮﻻﹰ ،ﻭﻛﹶﻮﻧﻪ ﻣﻀﺎﻓﹰﺎ ،ﻭﻛﹶﻮﻧﻪ ﻣﻀﺎﻓﹰﺎ ﺇِﻟﻴﻪِ ،ﻭﻛﹶﻮﻧﻪ ﻣﺠﻤﻮﻋﺎ ،ﻭﻛﹶﻮﻧﻪ ﻣﻌﺮﻓﹰﺎ ،ﻭﻛﹶﻮﻧﻪ ﻣﻨﻜﱠـﺮﺍ
ﻭﻛﹶﻮﻧﻪ ﻣﺒﺘﺪﺃﹰ ،ﻭﻛﻮﻧﻪ ﺧﺒﺮﺍ ﻭﻋﻮﺩ ﺍﻟﻀﻤِﲑِ ﻋﻠﹶﻴﻪِ ﳓﻮ :ﻣﻬﻤﺎ ﺗﺄﹾﺗِﻨﺎ ﺑِﻪِ" ،(5)ﻓﹶﻤﻬﻤﺎ" ﺍِﺳﻢ ﻟِﻌﻮﺩِ ﺍﻟﻀﻤِﲑِ
) (6
ﺍﻟﹾﻤﺠﺮﻭﺭِ ﺑِﺎﻟﺒﺎﺀِ ﻋﻠﻴﻪِ.
ﻭﻛﻮﻧﻪ ﻣﻔﺮﺩﺍ ،ﻭﻛﻮﻧﻪ ﻣﺜﻨﻰ ،ﻭﻛﻮﻧﻪ ﻣﺨﺒﺮﺍ ﻋﻨﻪ ،ﻗﺎﻝﹶ ﺑﻌﻀﻬﻢ» :ﻭﻫﺬﹶﺍ ﺗـﺪﺍﺧﻞﹲ ﺇﱃ ﻣﻌﻨـﻰ
ﺍﻹِﺧﺒﺎﺭِ ﻋﻨﻪ ﻛﹸﻮﻧﻪ ﻓﹶﺎﻋﻼﹰ ،ﺃﻭ ﻣﻔﻌﻮﻻﹰ ،ﺃﻭ ﻣﺒﺘﺪﺃﹰ -ﻭﻗﹶﺪ ﺫﹸﻛِﺮﺕ ،-ﻭﻛﻮﻧﻪ ﻣـﺬﹶﻛﱠﺮﺍ ،ﻭﻛﻮﻧـﻪ ﻣﺆﻧﺜﹰـﺎ
ﻭﻛﻮﻧﻪ ﻣﻨﻌﻮﺗﺎ ،ﺃﻭ ﻇﹶﺮﻓﹰﺎ ،ﺃﻭ ﻣﺸﺎﺭﺍ ﺇِﻟﻴﻪِ ،ﺃﻭ ﻳﺤﺴﻦ] ﻣﻌﻪ (7) [ﻧﻔﹶﻌﻨِﻲ ،ﺃﻭ ﺿﺮﻧِﻲ«).(8
]ﻋﻼﹶﻣـَﺎﺕ ﺍﻟﻔِﻌـﻞِ[
ﻭﻟﹶﻤﺎ ﺫﹶﻛﹶﺮ ﻣﺎ ﻳﻌﺮﻑ ﺑﻪِ ﺍﻻِﺳﻢ ،ﺷﺮﻉ ﻳﺬﹾﻛﹸﺮ ﻣﺎ ﻳﻌﺮﻑ ﺑِﻪِ ﺍﻟﻔِﻌﻞﹸ ،ﻓﻘﺎﻝﹶ) :ﻭﺍﻟﻔِﻌﻞﹸ ﻳﻌﺮﻑ (ﻣِﻦ
ﻗﹶﺴِﻴﻤﻴﻪِ )ﺑِﻘﹶﺪ (ﺍﻟﹾﺤﺮﻓﻴﺔِ ،ﻭﺗﺪﺧﻞﹸ ﻋﻠﹶﻰ ﺍﳌﺎﺿِﻲ ،ﳓﻮ :ﻗﹶﺪ ﻗﹶﺎﻡ ،ﻭﻋﻠﹶﻰ ﺍﳌﻀﺎﺭِﻉِ ﳓﻮ :ﻗﹶﺪ ﻳﻘﹸﻮﻡ ،ﻭﻫِـﻲ
ﺗﻘﺮﺏ ﺍﳌﺎﺿِﻲ ﻣِﻦ ﺍﳊﹶﺎﻝِ ﻭﺗﺤﻘﱢﻘﹸﻪ ﰲ ﻏﹶﺎﻟﺐِ ﺍﻷﺣﻮﺍﻝِ ،ﻭﺗﻔِﻴﺪ ﺍﻟﺘﻘﹾﻠِﻴﻞﹶ ﰲ ﻓِﻌﻞِ ﺍﻻِﺳـﺘﻘﺒﺎﻝِ ،ﻭﺍﻟﺘﻘﹾﻠِﻴـﻞﹸ
ﺿﺮﺑﺎﻥِ:
-ﺗﻘﹾﻠِﻴﻞﹸ ﻭﻗﹸﻮﻉِ ﺍﻟﻔِﻌﻞِ ﳓﻮ :ﻗﹶﺪ ﻳﺼﺪﻕ ﺍﻟﻜﹶﺬﹸﻭﺏ ،ﻭﻗﹶﺪ ﻳﺠﻮﺩ ﺍﻟﺒﺨِﻴﻞﹸ.
-ﻭﺗﻘﹾﻠِﻴﻞﹸ ﻣﺘﻌﻠﱢﻘِﻪِ ﳓﻮ ﻗﻮﻟﻪِ ﺗﻌﺎﱃ :ﻗﹶﺪ ﻳﻌﻠﹶﻢ ﻣﺎ ﺃﹶﻧﺘﻢ ﻋﻠﹶﻴﻪِ ،(1)ﻳﻌﻨِﻲ ﺃﻥﱠ ﻣﺎ ﻫﻢ ﻋﻠﻴـﻪِ ﺃﹶﻗﹶـﻞﱡ
ﻣﻌﻠﹸﻮﻣﺎﺗﻪِ ﺳﺒﺤﺎﻧﻪ.
ﻭﺯﻋﻢ ﺑﻌﻀﻬﻢ» :ﺃﻧﻬﺎ ﰲ ﻫﺬِﻩِ ﺍﻷﻣﺜِﻠﹶﺔِ ﻭﳓﻮِﻫﺎ ﻟِﻠﺘﺤﻘِﻴﻖِ ،ﻭﺃﻥﱠ ﺍﻟﺘﻘﹾﻠِﻴﻞﹶ ﰲ ﺍﻟﹾﻤِﺜﹶﺎﻟﹶﲔِ ﺍﻷَﻭﻟﻴﻦِ ﻟﹶـﻢ
ﻳﺴﺘﻔﹶﺪ ﻣِﻦ" ﻗﹶﺪ،"ﺑﻞﹾ ﻣِﻦ ﻗﹶﻮﻟِﻚ:ﺍﻟﺒﺨِﻴﻞﹸ ﻳﺠﻮﺩ ،ﻭﺍﻟﻜﹶﺬﹸﻭﺏ ﻳﺼﺪﻕ .ﻓﺈﻧﻪ ﺇﻥﹾ ﻟﹶﻢ ﻳﺤﻤﻞﹾ ﻋﻠﹶﻰ ﺃﻥﱠ ﺻﺪﻭﺭ
) (2
]5ﻅ[ ﺫﹶﻟِﻚ ﻣِﻨﻬﻤﺎ ﻗﹶﻠﻴﻞﹲ ﻛﹶﺎﻥﹶ ﻓﹶﺎﺳِﺪﺍ /ﺇﺫﹾ ﺁﺧِﺮ ﺍﻟﻜﹶﻼﹶﻡِ ﻣﻨﺎﻗِﺾ ﺃﻭﻟﹶﻪ«
ﺃﻣﺎ "ﻗﹶﺪِ" ﺍﻻِﺳﻤِﻴﺔﹸ ﻓﹶﻬِﻲ ﻣﺨﺘﺼﺔﹲ ﺑﺎﻷَﺳﻤﺎﺀِ؛ ﻟِﺄﻧﻬﺎ ﺇِﻣﺎ ﺍِﺳﻢ ﺑِﻤﻌﻨﻰ :ﺣﺴﺐ ﳓـﻮ :ﻗﹶـﺪ ﺯﻳـﺪٍ
) (3
ﺩِﺭﻫﻢ ،ﻭﺇﻣﺎ ﺍِﺳﻢ ﻓِﻌﻞٍ ﺑِﻤﻌﻨﻰ :ﻳﻜﹾﻔِﻲ ﳓﻮ :ﻗﹶﺪ ﺯﻳﺪﺍ ﺩِﺭﻫﻢ.
)ﻭﺍﻟﺴﲔ ﻭﺳﻮﻑ (ﰲ ﺃﻭﻟِﻪِ ﺃﻳﻀﺎ ﻭﻳﺨﺘﺼﺎﻥِ ﺑﺎﳌﻀﺎﺭِﻉِ ﻭﻳﺨﻠﹸﺼﺎﻥِ ﻟﻼِﺳﺘِﻘﹾﺒﺎﻝِ ﺃﻱ :ﻣِﻦ ﺍﻟﺰﻣﺎﻥِ
ﺍﻟﻀﻴﻖِ ،ﻭﻫﻮ ﺍﳊﹶﺎﻝﹸ ﺇﱃ ﺍﻟﺰﻣﺎﻥِ ﺍﻟﻮﺍﺳِﻊِ ﻭﻫﻮ ﺍﻻِﺳﺘﻘﺒﺎﻝﹸ ،ﻟﹶﻜِﻦ" ﺳﻮﻑ "ﺃﹶﻛﹾﺜﹶﺮ ﻣﻬﻠﺔﹰ ﻣِﻦ" ﺍﻟﺴﲔِ" ،ﻣِﺜﺎ ﹸﻝ
"ﺍﻟﺴﲔِ" ،ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺳﻴﺠﻌﻞﹸ ﺍﷲُ ﺑﻌﺪ ﻋﺴﺮٍ ﻳﺴﺮﺍ ،(4)ﻭﻣِﺜﹶﺎﻝﹸ "ﺳﻮﻑ "ﳓـﻮ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ:
ﻓﹶﺴﻮﻑ ﻳﺄﹾﺗِﻲ ﺍﷲُ ﺑِﻘﹶﻮﻡٍ ﻳﺤﺒﻬﻢ ﻭﻳﺤِﺒﻮﻧﻪ ،(5) ﻭﻗﹶﺪ ﺗﺪﺧﻞﹸ ﻋﻠﹶﻰ "ﺳﻮﻑ "ﺍﻟﻔﹶﺎﺀُ ،ﻓﹶﻴﻘﹶـﺎﻝﹸ :ﻓﹶـﺴﻮﻑ
) (1ﺍﻟﻨﻮﺭ ،ﻣﻦ ﺍﻵﻳﺔ ،64ﻭﲤﺎﻣﻬﺎ :ﺃﹶﻟﹶﺎ ﺇِﻥﱠ ﻟِﻠﱠﻪِ ﻣﺎ ﻓِﻲ ﺍﻟﺴﻤﻮﺍﺕِ ﻭﺍﻟﹾﺄﹶﺭﺽِ ﻗﹶﺪ ﻳﻌﻠﹶﻢ ﻣﺎ ﺃﹶﻧﺘﻢ ﻋﻠﹶﻴﻪِ ﻭﻳﻮﻡ ﻳﺮﺟﻌﻮﻥﹶ ﺇِﻟﹶﻴﻪِ ﻓﹶﻴﻨﺒﺌﹸﻬﻢ
ﺑِﻤﺎ ﻋﻤِﻠﹸﻮﺍ ﻭﺍﻟﻠﱠﻪ ﺑِﻜﹸﻞﱢ ﺷﻲﺀٍ ﻋﻠِﻴﻢ.
) (2ﻳﻨﻈﺮ :ﻣﻐﲏ ﺍﻟﻠﱠﺒﻴﺐ.296/1:
) (3ﻳﻨﻈﺮ :ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ.289/1:
) (4ﺍﻟﻄﻼﻕ ،ﻣﻦ ﺍﻵﻳﺔ ،07ﻭﲤﺎﻣﻬﺎ :ﻟِﻴﻨﻔِﻖ ﺫﹸﻭ ﺳﻌﺔٍ ﻣﻦ ﺳﻌﺘِﻪِ ﻭﻣﻦ ﻗﹸﺪِﺭ ﻋﻠﹶﻴﻪِ ﺭِﺯﻗﹸﻪ ﻓﹶﻠﹾﻴﻨﻔِﻖ ﻣِﻤﺎ ﺁﺗﺎﻩ ﺍﻟﻠﱠﻪ ﻟﹶﺎ ﻳﻜﹶﻠﱢﻒ ﺍﻟﻠﱠـﻪ
ﻧﻔﹾﺴﺎﹰ ﺇِﻟﱠﺎ ﻣﺎ ﺁﺗﺎﻫﺎ ﺳﻴﺠﻌﻞﹸ ﺍﻟﻠﱠﻪ ﺑﻌﺪ ﻋﺴﺮٍ ﻳﺴﺮﺍ .
) (5ﺍﳌﺎﺋﺪﺓ ،ﻣﻦ ﺍﻵﻳﺔ ،54ﻭﲤﺎﻣﻬﺎ :ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍﹾ ﻣﻦ ﻳﺮﺗﺪ ﻣِﻨﻜﹸﻢ ﻋﻦ ﺩِﻳﻨِﻪِ ﻓﹶﺴﻮﻑ ﻳﺄﹾﺗِﻲ ﺍﻟﻠﹼﻪ ﺑِﻘﹶﻮﻡٍ ﻳﺤِﺒﻬﻢ ﻭﻳﺤِﺒﻮﻧﻪ
ﺃﹶﺫِﻟﱠﺔٍ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﺃﹶﻋِﺰﺓٍ ﻋﻠﹶﻰ ﺍﻟﹾﻜﹶﺎﻓِﺮِﻳﻦ ﻳﺠﺎﻫِﺪﻭﻥﹶ ﻓِﻲ ﺳﺒِﻴﻞِ ﺍﻟﻠﹼﻪِ ﻭﻻﹶ ﻳﺨﺎﻓﹸﻮﻥﹶ ﻟﹶﻮﻣﺔﹶ ﻵﺋِﻢٍ ﺫﹶﻟِﻚ ﻓﹶﻀﻞﹸ ﺍﻟﻠﹼﻪِ ﻳﺆﺗِﻴﻪِ ﻣﻦ ﻳﺸﺎﺀُ
ﻭﺍﻟﻠﹼﻪ ﻭﺍﺳِﻊ ﻋﻠِﻴﻢ.
48
ﻛﹶﻤﺎ ﰲ ﻫﺬِﻩِ ﺍﻵﻳﺔِ ﻭﻗﹶﺪ ﺗﺤﺬﹶﻑ ﺍﻟﻔﹶﺎﺀُ ﻣِﻦ ﺍﻷَﺧِﲑِ ﻓﹶﻴﻘﹶﺎﻝﹸ :ﺳﻮ ﻭﺳِﻲ ﺑِﻘﹶﻠﹾﺐِ ﺍﻟﻮﺍﻭِ ﻳﺎﺀً ،ﻭﺟـﺎﺀَ ﺣـﺬﹾﻑ
) (1
ﺍﻟﻮﺍﻭِ ﻣﻊ ﺗﺴﻜِﲔِ ﺍﻟﻔﹶﺎﺀِ ﺍﻟﹾﻤﺘﺤﺮﻛﹶﺔِ ﻟِﻠﺴﺎﻛِﻨﻴﻦِ.
) (2
)ﻭﺗﺎﺀُ ﺍﻟﺘﺄﻧِﻴﺚِ ﺍﻟﺴﺎﻛِﻨﺔِ( ﰲ ﺁﺧﺮِﻩِ ،ﻭﺗﺨﺘﺺ ﺑﺎﳌﺎﺿِﻲ ﻛﹶﻘﻮﻟﻪِ ﺗﻌﺎﱃ :ﻗﹶﺎﻟﹶﺖ ﺇِﺣﺪﺍﻫﻤﺎ
ﻭﻣِﺜﹾﻞﹸ ﻫﺬِﻩِ ﺍﻟﺘﺎﺀِ ﺗﺎﺀُ ﺍﻟﻔﹶﺎﻋِﻞِ ﺳﻮﺍﺀً ﻛﹶﺎﻧﺖ ﻣﻀﻤﻮﻣﺔﹰ ﺃﻭ ﻣﻔﹾﺘﻮﺣﺔﹰ ﺃﻭ ﻣﻜﹾﺴﻮﺭﺓﹰ ،ﻭﺑِﻬﺎﺗﲔِ ﺍﻟﻌﻼﹶﻣﺘﻴﻦِ ﺗﺒـﻴﻦ
ﺃﻥﱠ "ﻟﹶﻴﺲ ﻭﻋﺴﻰ" ﻓِﻌﻼﹶﻥِ ﻟِﻘﹶﺒﻮﻟِﻬِﻤﺎ ﺇِﻳﺎﳘﹸﺎ ،ﻭﺑِﺎﻟﻌﻼﹶﻣﺔِ ﺍﻷُﻭﻟﹶﻰ ﻣِﻨﻬﻤﺎ ﺗﺒﻴﻦ ﺃﻥﱠ "ﻧِﻌﻢ" "ﻭﺑِﺌﹾﺲ "ﻛﹶـﺬﻟﻚ
ﺧِﻼﹶﻓﹰﺎ ﻟِﻤﻦ ﺯﻋﻢ ﺣﺮﻓِﻴﺔﹶ ﺍﻷﻭﻟﹶﻴﻦِ) (3ﻭﺍِﺳﻤِﻴﺔﹶ ﺍﻷَﺧِﲑﻳﻦِ).(4
ﻭﺍﺣﺘﺮﺯ ﺑِﺎﻟﺴﺎﻛِﻨﺔِ ﻣِﻦ ﺍﻟﹾﻤﺘﺤﺮﻛﹶﺔِ ﺳﻮﺍﺀً ﻛﹶﺎﻧﺖ ﺣﺮﻛﹶﺘﻬﺎ ﺣﺮﻛﹶﺔﹶ ﺇِﻋﺮﺍﺏٍ ﺃﻭ ﺑِﻨـﺎﺀٍ؛ ﻷﻥﱠ ﺍﻷُﻭﱃ
ﻣﺨﺘﺼﺔﹲ ﺑﺎﻻِﺳﻢِ ،ﻭﺍﻟﺜﱠﺎﻧِﻴﺔﹶ ﺗﻜﹸﻮﻥﹸ ﰲ ﺍﻻِﺳﻢِ ﳓﻮ:ﻻﹶ ﻗﹸﻮﺓﹶ ،ﻭﰲ ﺍﳊﹶﺮﻑِ ﳓﻮ:ﻻﹶﺕ ،ﻭﺗﺴﻜِﻴﻨﻬﻤﺎ ﻣﻊ" ﺛﹸﻢ"
ﻭ"ﺭﺏ "ﻗﹶﻠﻴﻞﹲ ،ﻭﻻﹶ ﺍِﻋﺘِﺪﺍﺩ ﲝﺮﻛﹶﺔِ ﺍﻟﻨﻘﹾﻞِ،ﻭﻻﹶ ﲝﺮﻛﹶﺔِ ﺍﻟﹾﺘِﻘﹶﺎﺀِ ﺍﻟﺴﺎﻛﻨﲔِ ﻟِﻌﺮﻭﺿِﻬِﻤﺎ ،ﻗﹶﺎﻝﹶ ﺍﻟﺒِﺠﺎﺋِﻲ (5)ﻭﺗﺒِﻌﻪ
) (7
ﻏﹶﻴﺮﻩ»:ﺇﻥﱠ ﺗﺒﺎﺭﻙ ﻳﻘﹾﺒﻞﹸ ﺍﻟﺘﺎﺀَﻳﻦِ ﳓﻮ ﺗﺒﺎﺭﻛﹾﺖ ﻳﺎ ﺍﷲ ،ﻭﺗﺒﺎﺭﻛﹶﺖ ﺃﹶﺳﻤﺎﺀُ ﺍﷲِ«) .(6ﻟﹶﻜِﻦ ﻗﺎﻝﹶ ﺍِﺑﻦ ﻣﺎﻟِﻚٍ
) (1ﻳﻘﺎﻝ ﰲ ﺳﻮﻑ ﺃﻳﻀﺎ "ﺳﻒ" ﲝﺬﻑ ﺍﻟﻮﺳﻂ .ﻳﻨﻈﺮ :ﺍﻹﻧﺼﺎﻑ ﰲ ﻣﺴﺎﺋﻞ ﺍﳋﻼﻑ ،646/2:ﻭﺷـﺮﺡ ﻛﺎﻓﻴـﺔ ﺍﺑـﻦ
ﺍﳊﺎﺟﺐ ،ﺭﺿﻲ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺍﻻﺳﺘﺮﺍﺑﺎﺫﻱ ،ﺗﺢ :ﻋﺒﺪ ﺍﻟﻌﺎﻝ ﺳﺎﱂ ﻣﻜﺮﻡ ،ﻋﺎﱂ ﺍﻟﻜﺘﺐ ،ﺍﻟﻘـﺎﻫﺮﺓ ،ﻁ1412 ،1ﻫــ-
2000ﻡ ،4/5 :ﻭﻣﻐﲏ ﺍﻟﻠﱠﺒﻴﺐ.233/1:
) (2ﺍﻟﻘﺼﺺ ،ﻣﻦ ﺍﻵﻳﺔ ،26ﻭﲤﺎﻣﻬﺎ :ﻗﹶﺎﻟﹶﺖ ﺇِﺣﺪﺍﻫﻤﺎ ﻳﺎ ﺃﹶﺑﺖِ ﺍﺳﺘﺄﹾﺟِﺮﻩ ﺇِﻥﱠ ﺧﻴﺮ ﻣﻦِ ﺍﺳﺘﺄﹾﺟﺮﺕ ﺍﻟﹾﻘﹶﻮِﻱ ﺍﻟﹾﺄﹶﻣِﲔ.
) (3ﺃﻭﻝ ﻣﻦ ﺫﻫﺐ ﺇﱃ ﺃﻥﱠ "ﻟﻴﺲ" ﺣﺮﻑ ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝِ )ﺕ316ﻫـ( ،ﻭﺗﺎﺑﻌﻪ ﻋﻠﹶﻰ ﺫﻟﻚ ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ)ﺕ377ﻫــ(
ﻭﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺷﻘﲑ)ﺕ؟( ،ﻭﺍﺳﺘﺪﻟﻮﺍ ﺑﺪﻟﻴﻠﲔ :ﺃﻧﻪ ﻳﺪﻝ ﻋﻠﹶﻰ ﻣﻌﻨﻰ ﺍﻟﻨﻔﻲ ،ﻭﺍﻟﺜﺎﱐ ﺃﻧﻪ ﺟﺎﻣﺪ ﻻ ﻳﺘﺼﺮﻑ ،ﻭﺫﻫﺐ ﺍﳉﻤﻬﻮﺭ
ﺃﺎ ﻓﻌﻞ ﻟﻘﺒﻮﳍﺎ ﺗﺎﺀ ﺍﻟﺘﺄﻧﻴﺚ ﻭﺗﺎﺀ ﺍﻟﻔﺎﻋﻞ ،ﺃﻣﺎ ﻋﺴﻰ ﻓﻬﻲ ﺣﺮﻑ ﻋﻨﺪ ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝِ ﻭﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﻓﻌﻞ .ﻳﻨﻈـﺮ :ﺃﺳـﺮﺍﺭ
ﺍﻟﻌﺮﺑﻴﺔ :ﺹ ،108ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ.244/1:
) (4ﺫﻫﺐ ﺍﻟﻜﻮﻓﻴﻮﻥ ﺇﱃ ﺃﻥ "ﻧِﻌﻢ "ﻭ"ﺑِﺌﺲ "ﺍﲰﺎﻥ ﻣﺒﺘﺪﺁﻥ ،ﻭﺫﻫﺐ ﺍﻟﺒﺼﺮﻳﻮﻥ ﺇﱃ ﺃﻤﺎ ﻓﻌﻼﻥ ﻣﺎﺿﻴﺎﻥ ﻻ ﻳﺘﺼﺮﻓﺎﻥ .ﻳﻨﻈﺮ:
ﺍﻹﻧﺼﺎﻑ ﰲ ﻣﺴﺎﺋﻞ ﺍﳋﻼﻑ ،97/1:ﻭﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ :ﺹ.90
) (5ﻫﻮ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻣﻨﺼﻮﺭ ﺍﻟﺒﺠﺎﺋﻲ ،ﳓﻮﻱ ﻣﻦ ﺃﻫﻞ ﲜﺎﻳﺔ ،ﺭﺣﻞ ﺇﱃ ﺍﳌﺸﺮﻕ ﻭﺃﺧﺬ ﻋﻦ ﲨﺎﻋﺔ ﺑﺎﻟﻘـﺎﻫﺮﺓ ﻣﻨـﻬﻢ
ﺍﻟﱪﻫﺎﻥ ﺍﻟﺜﻘﺎﱐ ،ﺗﻮﰲ ﻋﺎﻡ837ﻫـ1436-ﻡ ،ﻣﻦ ﺁﺛﺎﺭﻩ "ﺷﺮﺡ ﺍﻵﺟﺮﻭﻣﻴﺔ" .ﻳﻨﻈﺮ :ﻣﻌﺠﻢ ﺃﻋﻼﻡ ﺍﳉﺰﺍﺋﺮ :ﺹ ،33ﻭﻓﻬﺮﺳﺔ
ﳐﻄﻮﻃﺎﺕ ﺍﳌﻜﺘﺒﺔ ﺍﻟﻘﺎﲰﻴﺔ ،ﺍﳉﺰﺍﺋﺮ ،ﻉ :ﻓﺆﺍﺩ ﺍﻟﻘﺎﲰﻲ ،ﺩﺍﺭ ﺍﻟﻐﺮﺏ ﺍﻹﺳﻼﻣﻲ ،ﺍﳉﺰﺍﺋـﺮ ،ﻁ1427 ،1ﻫــ2006-ﻡ:
ﺹ.236
) (6ﱂ ﺃﻋﺜﺮ ﻋﻠﹶﻰ ﺍﻟﻘﻮﻝ ﻓﻴﻤﺎ ﺗﻮﻓﺮ ﻟﺪﻱ ﻣﻦ ﻣﺼﺎﺩﺭ.
) (7ﻫﻮ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺎﻟﻚ ﺍﻟﻄﺎﺋﻲ ﺍﳉﻴﺎﱐ ﻭﻟﺪ ﺳﻨﺔ600ﻫـ ﺃﻓﻀﻞ ﻣﻦ ﻛﺘﺐ ﰲ ﻋﻠـﻮﻡ
ﺍﻟﻌﺮﺑﻴﺔ ﻣﻦ ﺃﻫﻞ ﻃﺒﻘﺘﻪ ﻋﻠﻤﺎ ،ﻭﺃﻭﺳﻌﻬﻢ ﺍﻃﱢﻼﻋﺎ ،ﺗﻮﰲ ﻋﺎﻡ672ﻫـ ،ﺍﺷﺘﻬﺮ ﺑﺎﻷﻟﻔﻴﺔ ﰲ ﺍﻟﻨﺤﻮ ،ﻭﻻﻣﻴﺔ ﺍﻷﻓﻌﺎﻝ .ﻳﻨﻈﺮ :ﺑﻐﻴﺔ
ﺍﻟﻮﻋﺎﺓ ،130/1:ﻭﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ.151/1:
49
]6ﻭ[ ﰲ ﺷﺮﺡِ ﺍﻟﻜﹶﺎﻓِﻴَﺔِ» :ﻭﻗﹶﺪ ﺍﻧﻔﹶﺮﺩﺕ ﻳﻌﻨِﻲ ﺗﺎﺀُ ﺍﻟﺘﺄﹾﻧِﻴﺚِ ﺍﻟﺴﺎﻛﻨﺔِ ﺑِﻠﹶﺤﺎﻗِﻬﺎ ﻧِﻌﻢ ﻭﺑِﺌﹾﺲ ﻛﹶﻤﺎ ﺍِﻧﻔﹶﺮﺩﺕ /ﺗـﺎﺀُ
ﺍﻟﻔﹶﺎﻋِﻞِ ﺑِﻠﹶﺤﺎﻗِﻬﺎ ﺗﺒﺎﺭﻙ .(1)«ﻭﻣِﻦ ﻋﻼﹶﻣﺎﺕِ ﺍﻟﻔِﻌﻞِ ﺃﻳﻀﺎ:
ﰲ ﺃﻭﻟِﻪِ :ﺃﹶﺩﻭﺍﺕ ﺍﻟﻌﺮﺽِ ،ﻭﺃﹶﺩﻭﺍﺕ ﺍﻟﺘﺤﻀِﻴﺾِ ﻭﺍﻟﻨﻮﺍﺻِﺐ ،ﻭﺍﳉﹶﻮﺍﺯِﻡ ،ﻭﺣﺮﻭﻑ ﺍﳌﹸـﻀﺎﺭﻋﺔِ
ﻭ"ﻟﹶﻮِ" ﺍﻟﱠﺘِﻲ ﻫِﻲ ﺣﺮﻑ ﺍِﻣﺘِﻨﺎﻉٍ ﻭﻃﹶﺎﻟﹶﻤﺎ ﻭﻗﹶﻠﱠﻤﺎ.
ﻭﰲ ﻭﺳﻄِﻪِ :ﺍﻟﺘﺼﺮِﻳﻒ ،ﻭﻫﻮ ﺍِﺧﺘِﻼﹶﻑ ﺃﹶﺑﻨِﻴﺘِﻪِ ﻟِﺎﺧﺘِﻼﹶﻑِ ﺃﹶﺯﻣِﻨﺘِﻪِ.
ﻭﰲ ﺁﺧِﺮِﻩِ :ﺗﺎﺀُ ﺍﻟﹾﻤﺨﺎﻃﹶﺒﺔِ ،ﻭﻧﻮﻥﹸ ﺍﻟﺘﻮﻛﻴﺪِ ﺍﻟﺜﱠﻘِﻴﻠﹶﺔِ ،ﻭﺍﳋﹶﻔِﻴﻔﹶﺔِ ،ﻭﺍﳉﹶـﺰﻡ ،ﻭﺍِﺗـﺼﺎﻝﹸ ﺍﻟـﻀﻤﺎﺋﺮِ
ﺍﳌﺮﻓﹸﻮﻋﺔِ ﺍﻟﺒﺎﺭِﺯﺓِ ﺑِﻪِ ،ﳓﻮ :ﻓﹶﻌﻼﹶ ،ﻭﻓﹶﻌﻠﹸﻮﺍ ،ﻭﻓﹶﻌﻠﹾﻦ ،ﻭﺑِﻨﺎﺅﻩ ﻣِﻦ ﻏﹶﲑِ ﻋﺎﺭِﺽٍ ﻳﻌﺮِﺽ ﻟﹶﻪ ﻭﰲ ﻣﻌﻨﺎﻩ ﻛﹶﻮﻧـﻪ
ﻣﺎﺿِﻴﺎ ﻭﻛﹶﻮﻧﻪ ﻣﻀﺎﺭﻋﺎ ،ﻭﻛﹶﻮﻧﻪ ﺃﹶﻣﺮﺍ ،ﻭﻛﹶﻮﻧﻪ ﻻﹶ ﻳﺨﺒﺮ ﻋﻨﻪ ،ﻭﻛﹶﻮﻧﻪ ﻻﹶ ﻳﻀﺎﻑ ،ﻭﻻﹶ ﻳﻀﺎﻑ ﺇِﻟﻴﻪِ.
ﻭﺑﻌﺾ ﺍﻷﺳﻤﺎﺀِ ﺗﺆﺧﺬﹸ ﺑِﺎﻟﺒﺮﻫﺎﻥِ) (2ﳓﻮ" :ﻛﹶﻴﻒ "ﻻﹶ ﻳﺼِﺢ ﺃﻥﹾ ﺗﻜﹸﻮﻥﹶ ﻓِﻌﻼﹰ؛ ﻷﻥﱠ ﺍﻟﻔِﻌﻞﹶ ﻳﻠِﻴﻬـﺎ
ﻣِﻦ ﻏﹶﲑِ ﺣﺎﺟِﺰٍ ،ﻭﺍﻟﻔِﻌﻞﹸ ﻻﹶ ﻳﻠِﻲ ﺍﻟﻔِﻌﻞﹶ ،ﻭﻻﹶ ﺣﺮﻓﹰﺎ ﻟِﻠﹾﺈِﺧﺒﺎﺭِ ﺑِﻬﺎ ﳓﻮ :ﻛﹶﻴﻒ ﺯﻳﺪ؟ ،ﻭﺍﳊﹶﺮﻑ ﻻﹶ ﻳﺨﺒـﺮ
ﻋﻨﻪ ،(3)ﻭﺇِﺫﹶﺍ ﺍِﻧﺘﻔﹶﻰ ﺍﻟﻔِﻌﻞﹸ ،ﻭﺍﳊﹶﺮﻑ ﺗﻌﻴﻦ ﺍﻻِﺳﻢ.
ﻭﻛﹶﺬﻟِﻚ" ﺃﻳﺎﻥﹶ" ،ﻭ"ﺃﻧﻰ"ﻭﳓﻮ:ﻧﺰﺍﻝِ ،ﻭﺩﺭﺍﻙِ ﻣِﻤﺎ ﺃﹸﻓﻬِﻢ ﻣﻌﻨﻰ:ﻓِﻌﻞ ،ﻭﱂ ﻳﻘﹾﺒﻞﹾ ﺷﻴﺌﹰﺎ ﻣِﻦ ﻋﻼﻣﺎﺗِﻪِ
ﻻ ﻳﺼﺢ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻓِﻌﻼﹰ ﻟِﻌﺪﻡِ ﻗﹶﺒﻮﻟِﻪِ ﻋﻼﹶﻣﺎﺗِﻪِ ،ﻭﻻﹶ ﺣﺮﻓﹰﺎ ﻟِﺘﺤﻤﻠِﻪِ ﺍﻟﻀﻤِﲑ ،ﻭﺍﳊﺮﻑ ﻻﹶ ﻳﺘﺤﻤﻞﹸ ﺿﻤﲑﺍ
)ﻭﺍﳊﹶﺮﻑ ﻣﺎ ﻻﹶ ﻳﺼﻠﹸﺢ ﻣﻌﻪ ﺩﻟِﻴﻞﹸ ﺍﻻِﺳﻢِ ﻭﻻﹶ ﺩﻟِﻴﻞﹸ ﺍﻟﻔِﻌﻞِ( ﻓﹶﻌﻼﻣﺘﻪ ﻋﺪﻣِﻴﺔﹲ ﻫﻨﺎ) (4ﻭﺳﺒِﻴﻠﹸﻬﺎ ﺳﺒِﻴﻞﹸ ﻣـﺎ
ﻳﻤﻴﺰ ﺍﳊﹶﺎﺀَ ﺍﳌﹸﻬﻤﻠﹶﺔﹶ ﻣِﻦ ﺍﳉِﻴﻢِ ﻭﺍﳋﹶﺎﺀِ ﺍﳌﹸﻌﺠﻤﺘﻴﻦِ ﺧﻄﺎ ،ﻭﻫﻮ ﻋﺪﻡ ﺍﻟﻨﻘﹾﻂِ ،ﻭﺍﳊﹸﺮﻭﻑ ﻗﹶﻠِﻴﻠﺔﹲ ﻻﹶ ﺗﻜﹶﺎﺩ ﺗﺒﻠﹸﻎﹸ
) (5
ﻣِﺎﺋﹶﺔﹰ ،ﻭﻻﹶ ﻳﻠﹾﺒﺲ ﻏﹶﲑﻫﺎ ﺑِﻬﺎ ﻭﻫِﻲ ﻣِﻦ ﺍﻷُﺣﺎﺩﻳﺔِ ﺇﱃ ﺍﳋﹸﻤﺎﺳِﻴﺔِ ،ﻭﺍﻷُﺣﺎﺩِﻳﺔﹸ ﻳﺠﻤﻌﻬﺎ ﻗﹶﻮﻟﻚ :ﺑﻜـﺜﻔﺶ
ﺳﺄﹶﻟﹾﺘﻤﻮﻧِﻴﻬﺎ ،ﻭﺍﻟﺜﹸﻨﺎﺋِﻴﺔﹸ ﺛﹶﻼﺛﹶﺔﹲ ﻭﻋِﺸﺮﻭﻥﹶ ﺣﺮﻓﹰﺎ ،ﺍﹶﻝﹾ ،ﺃﹶﻱ ،ﺇِﻱ ،ﺃﹶﻭ ،ﺃﹶﻡ ،ﺑﻞﹾ ،ﻫﻞﹾ ،ﻗﹶﺪ ،ﺇِﻥﹾ ،ﻛﹶﻲ ،ﻟﹶﻦ ،ﺃﹶﻥﹾ
ﻟﹶﻢ ،ﻣﺎﹾ ،ﻟﹶﺎﹾ ،ﻟﹶﻮ ،ﻳﺎﹾ ،ﻭﺍﹾ ،ﻫﺎﹾ ،ﻋﻦ ،ﻣِﻦ ،ﻓِﻲ ،ﻣﺬﹾ؛ ﻭﺍﻟﺜﹸﻼﺛِﻴﺔﹸ ﻋِﺸﺮﻭﻥﹶ ﺣﺮﻓﹰﺎ :ﺃﹶﻟﹶﺎﹾ ،ﺃﹶﻣﺎﹾ ،ﺃﹶﻳﺎﹾ ،ﻫﻴﺎﹾ ،ﺃﹶﺟـْﻞ
]6ﻅ[ ﺟﻴﺮ) ،(6ﻧﻌﻢ ،ﺑﻠﹶﻰ ،ﺃﹶﻥﱠ ،ﺇِﻥﱠ ،ﻟﹶﻴﺖ ،ﺇﹶﺫﹶﺍﹾ ،ﻣﻨﺬﹸ ،ﺭﺏ ،ﺇِﻟﹶﻰ ،ﻋﻠﹶﻰ ،ﺛﹸﻢ ،ﺳﻮﻑ ،ﻋﺪﺍﹾ ،ﺧﻠﹶﺎﹾ /،ﻭﺍﻟﺮﺑﺎﻋِﻴـﺔﹸ
ﺛﹶﻼﺛﹶﺔﹸ ﻋﺸﺮ (7)ﺣﺮﻓﹰﺎ :ﺇِﻻﱠ ،ﺃﹶﻻﱠ ،ﻫﻼﱠ ،ﻟﹶﻮﻻﹶ ،ﻟﹶﻮﻣﺎ ،ﺃﹶﻣﺎ ،ﻟﹶﻜِﻦ ،ﻟﹶﻌﻞﱠ ،ﻛﹶﺄﹶﻥﱠ ،ﻟﹶﻤﺎ ،ﺇِﺫﹾﻣﺎ ،ﺣـﱴ ،ﺣﺎﺷـﺎ
ﻭﺍﳋﹸﻤﺎﺳِﻴﺔﹸ :ﻟﹶﻜِﻦ ﻓﹶﻘﹶﻂﹾ.
ﺑـَﺎﺏ ﺍﻹِﻋـﺮﺍﺏِ
ﺍﻟﺒﺎﺏ :ﻓﹸﺮﺟﺔﹲ ﻓِﻲ ﺳﺎﺗِﺮٍ ﻳﺘﻮﺻﻞﹸ ﻣِﻨﻪ ﻣِﻦ ﺧﺎﺭِﺝٍ ﺇﱃ ﺩﺍﺧِﻞٍ ،ﻭﻣِﻦ ﺩﺍﹶﺧﻞٍ ﺇﱃ ﺧﺎﺭِﺝٍ ،ﻭﺇِﻥﹾ ﺷِﺌﹾ
ﺖ
ﻗﹸﻠﹾﺖ :ﻛِﻨﺎﻳﺔﹰ ﻋﻦِ ﺍﳌﹶﺨﺮﺝِ ﻋﻦِ ﺍﻟﺸﻲِﺀِ ،ﺃﹶﻭِ ﺍﻟﹾﻤﺪﺧﻞِ ﺇِﻟﹶﻴﻪِ ،ﻭﻫﻮ ﺣﻘِﻴﻘﹶﺔﹲ ﰲ ﺍﻷَﺟﺴﺎﻡِ ،ﻛﹶﺒﺎﺏِ ﺍﳌﹶـﺴﺠِﺪِ
ﻭﻣﺠﺎﺯ ﰲ ﺍﳌﹶﻌﺎﻧِﻲ ،ﻛﹶﺒﺎﺏِ ﺍﻟﺼﻼﺓِ.
ﻭﺍﻹﻋﺮﺍﺏ ﰲ ﺍﻟﻠﱡﻐﺔِ ﻟﹶﻪ ﻣﻌﺎﻥٍ ﻣِﻨﻬﺎ:
ﺍﻹِﺑﺎﻧﺔﹸ :ﻳﻘﹶﺎﻝﹸ :ﺃﹶﻋﺮﺏ ﺍﻟﺮﺟﻞﹸ ﻋﻦ ﺣﺎﺟﺘِﻪِ .ﺇﺫﹶﺍ ﺃﹶﺑﺎﻥﹶ ﻋﻨﻬﺎ .ﻭﺍﻟﺘﺤﺴِﲔ ،ﻛﹶﻘﻮﳍِﻢ :ﺟﺎﺭِﻳﺔﹲ ﻋـﺮﻭﺏ ﺃﻱ:
ﺣﺴﻨﺔﹲ.
ﻭﺍﻟﺘﻐﻴِﻴِﺮ :ﻛﹶﻘﻮﳍِﻢ :ﻋﺮِﺑﺖ (1)ﻣﻌِﺪﺓﹸ ﺍﻟﺒﻌِﲑِ ،ﺇﺫﹶﺍ ﺗﻐﻴﺮﺕ.
ﻭﺍﻻِﻧﺘِﻘﹶﺎﻝﹸ :ﻛﹶﻘﻮﳍِﻢ :ﺃﹶﻋﺮﺑﺖِ ﺍﳋﹶﻴﻞﹸ .ﺇﺫﹶﺍ ﺍِﻧﺘﻘﹶﻠﹶﺖ ﻣِﻦ ﻣﺮﻋﺎﻫﺎ.
ﻭﺍﻟﻌِﺮﻓﹶﺎﻥﹸ :ﻛﹶﻘﻮﳍِﻢ :ﺃﹶﻋﺮﺏ ﺍﻟﺮﺟﻞﹸ .ﺇﺫﹶﺍ ﻛﹶﺎﻥﹶ ﻋﺎﺭِﻓﹰﺎ ﺑِﺎﳋﹶﻴﻞِ ﺍﻟﻌِﺘﺎﻕِ) ،(2ﻭﺍﻟﺘﻜﹶﻠﱡﻢِ ﺑِﺎﻟﻌﺮﺑﻴﺔِ.
ﻭﺃﻣﺎ ﰲ ﺍﻻِﺻﻄﹶﻼﹶﺡِ ﻓﹶﻔِﻴﻪِ ﻣﺬﹾﻫﺒﺎﻥِ:
ﺃﹶﺣﺪﻫﻤﺎ :ﺃﻧﻪ ﻟﹶﻔﹾﻈِﻲ ،ﻭﺍﺧﺘﺎﺭﻩ ﺍِﺑﻦ ﻣﺎﻟﻚٍ ﻭﻧﺴِﺐ ﺇﱃ ﺍﻟﹾﻤﺤﻘِﻘِﲔ ﻭﺣﺪ» :ﺑِﺄﹶﻧﻪ ﺃﹶﺛﹶﺮ ﻇﹶـﺎﻫِﺮ ﺃﹶﻭ
ﻣﻘﹶﺪﺭ ﻳﺠﻠِﺒﻪ ﺍﻟﻌﺎﻣِﻞﹸ ﰲ ﺁﺧِﺮِ ﺍﻟﻜﹶﻠِﻤﺔِ«).(3
ﻭﺍﻟﺜﱠﺎﱐ :ﺃﻧﻪ ﻣﻌﻨﻮِﻱ ،(4)ﻭﻫﻮ ﻇﹶﺎﻫِﺮ ﻗﹶﻮﻝِ ﺳِﻴﺒﻮﻳﻪِ) ،(5ﻭﺍﺧﺘﺎﺭﻩ ﺍﻷَﻋﻠﹶﻢ (6)ﻭﻛﹶﺜِﲑ ﻣِﻦ ﺍﳌﺘـﺄﺧِﺮﻳﻦ
ﻭﺣﺪﻩ ﺑِﻤﺎ ﺫﹶﻛﹶﺮﻩ ﺍﻟﹾﻤﺼﻨﻒ) :ﺍﻹِﻋﺮﺍﺏ ﺗﻐﻴِﻴِﺮ ﺃﹶﻭﺍﺧِﺮِ ﺍﻟﻜﹶﻠِﻢِ ﺣﻘِﻴﻘﹶﺔﹰ ﺃﹶﻭ ﺣﻜﹾﻤﺎ(.
ﻭﺍﳌﹸﺮﺍﺩ ﺑِﺎﻟﻜﹶﻠِﻢِ ﻫﻨﺎ،ﺍﻻِﺳﻢ ﺍﳌﹸﺘﻤﻜﱢﻦ ،ﻭﺍﻟﻔِﻌﻞﹸ ﺍﳌﻀﺎﺭِﻉ ﺍﻟﱠﺬِﻱ]ﻟﹶﻢ [ﻳﺘﺼِﻞﹾ ﺑِﺂﺧﺮِﻩِ ﻧﻮﻥﹸ ﺍﻹِﻧﺎﺙِ)،(1
ﻭﻟﹶﻢ ﺗﺒﺎﺷِﺮﻩ ﻧﻮﻥ ُﺍﻟﺘﻮﻛِﻴﺪِ) ،(2ﻭﻗﻮﻟﻪ":ﺃﹶﻭﺍﺧِﺮِ ﺍﻟﻜﹶﻠِﻢِ" ،ﺑﻴﺎﻥﹲ ﻟِﻤﺤﻞﱢ ﺍﻹِﻋﺮﺍﺏِ ،ﺃﻭ ﺗﺤـﺮﺯ ﻣِـﻦ ﺍﻷَﻭﻝِ
ﻭﺍﳊﹶﺸﻮ ،ﻓﹶﻼﹶ ﻳﻜﹸﻮﻥﹸ ﻓِﻴﻬِﻤﺎ ﺇِﻋﺮﺍﺏ؛ ﻷﻥﱠ ﻣِﻦ ﺃﹶﻟﹾﻘﹶﺎﺑِﻪِ ﺍﳉﹶﺰﻡ ،ﻭﻫﻮ ﻳﻜﹸﻮﻥﹸ ﺑِﺎﻟﺴﻜﹸﻮﻥِ ،ﻭﺍﻟﻌﺮﺏ ﻻﹶ ﺗﺒﺘﺪِ
ﺉ
ﺑِﺎﻟﺴﺎﻛِﻦِ ﻭﺍﳊﹶﺸﻮ ،ﺇﻣﺎ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺳﺎﻛِﻨﺎ ،ﻓﹶﻼﹶ ﻳﺴﻜﱠﻦ ﺑِﺴﻜﹸﻮﻥٍ ﺁﺧﺮ ،ﺃﻭ ﻣﺤﺮﻛﹰﺎ ،ﻓﹶﻼﹶ ﻳﺤﺮﻙ ﺑِﺤﺮﻛﹶـﺔٍ
ﺃﹸﺧﺮﻯ ،ﻓِﺈﺫﹶﺍ ﺍِﻧﺘﻔﹶﻴﺎ ﺗﻌﻴﻦ ﺍﻵﺧﺮ؛ ﻷﻧﻪ ﻣﺤﻞﱡ ﺍﻟﺘﻐﻴﲑِ ،ﻭﻷﻥﱠ ﺍﻹِﻋﺮﺍﺏ ﻃﹶﺎﺭِﺉ ﻋﻠﹶﻰ ﺍﻟﻜﹶﻠِﻤﺔِ ﺩﺍﻝﱞ ﻋﻠﹶﻰ ﻣﻌﻨﻰ
ﻓِﻴﻬﺎ ،ﻭﺣﻖ ﺍﻟﻄﹶﺎﺭِﺉِ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﰲ ﺍﻷَﺧِﲑِ ﻭﻗﹶﻮﻟﹸﻪ) :ﻻِﺧﺘﻼﹶﻑِ ﺍﻟﻌﻮﺍﻣِﻞِ ﺍﻟﺪﺍﺧِﻠﹶﺔِ ﻋﻠﹶﻴﻬﺎ( /ﺃﹶﻱِ :ﺍﻟﻜﹶﻠِـﻢِ ]7ﻭ[
ﻳﻌﻨِﻲ ﺗﻌﺎﻗﹸﺒﻬﺎ ﻋﻠﹶﻴﻬﺎ ﻋِﻠﱠﺔﹰ ﻟِﻘﹶﻮﻟِﻪِ :ﺗﻐﻴِﻴِﺮ ،ﻭﺍﺣﺘﺮﺯ ﺑِﻪِ ﻣِﻦ ﺍﻟﺘﻐﻴِﻴِﺮِ ﺍﻟﹾﺤﺎﺩِﺙِ ﺑِﻐﻴﺮِ ﻋﺎﻣِﻞٍ ﻛﹶﺤﺮﻛﹶـﺔِ ﺍﻟﹶﻨﻘﹾـ ِﻞ
ﻛِﻘِﺮﺍﺀَﺓِ ﻣﻦ ﺍﻣﻦ (3)ﺑِﻨﻘﹾﻞِ ﺣﺮﻛﹶﺔِ ﺍﳍﹶﻤﺰﺓِ ﻟِﻠﹾﺴﺎﻛِﻦِ ﺍﻟﺼﺤِﻴﺢِ ﻗﹶﺒﻠﹶﻬﺎ) ،(4ﻭﺣﺮﻛﹶﺔِ ﺍﻹﺗﺒﺎﻉِ) (5ﻛﹶﺤﺮﻛﹶـﺔِ
ﺍﳊﹶﻤﺪِ ﻟِﻠﱠﻪِ (6)ﺑِﻜﹶﺴﺮِ ﺍﻟﺪﺍﻝِ ﺇِﺗﺒﺎﻋﺎ ﻟِﻠﱠﺎﻡِ) ،(7ﻭﺣﺮﻛﹶﺔِ ﺍﳊِﻜﹶﺎﻳﺔِ) ،(8ﻛﻘﹶﻮﻟِﻚ ﻟِﻤﻦ ﻗﹶﺎﻝﹶ :ﺭﺃﹶﻳﺖ ﺯﻳﺪﺍ .ﻣﻦ
ﺯﻳﺪﺍ؟ ﻟﹶﻔﹾﻈﹰﺎ ﻭﺗﻘﹾﺪِﻳﺮﺍ ،ﻳﻌﻨِﻲ ﺃﹶﻥﱠ ﺍﻟﺘﻐﻴِﻴِﺮ ﺍﳌﹶﺬﹾﻛﹸﻮﺭ ﻗﹶﺪ ﻳﻜﹸﻮﻥﹸ ﻟﹶﻔﹾﻈﹰﺎ ،ﻭﻗﹶﺪ ﻳﻜﹸﻮﻥﹸ ﺗﻘﹾﺪِﻳﺮﺍ ،ﻭﺇِﻥﱠ ﺍﻟﻌﺎﻣِﻞﹶ ﻗﹶـﺪ
ﻳﻜﹸﻮﻥﹸ ﻟﹶﻔﹾﻈﹰﺎ ﻭﻗﹶﺪ ﻳﻜﹸﻮﻥﹸ ﺗﻘﹾﺪِﻳﺮﺍ ﻓﹶﻔِﻲ ﺍﳊﹶﺪ ﺣﺬﹾﻑ ﻣِﻦ ﺍﻷﻭﻝِ ﻟِﺪﻻﹶﻟﹶﺔِ ﺍﻟﺜﱠﺎﻧِﻲ ﻋﻠﹶﻴﻪِ ،ﻭﺍﻷَﺻﻞﹸ ﺗﻐﻴِﻴِﺮ ﺃﹶﻭﺍﺧِﺮِ
ﺍﻟﻜﹶﻠِﻢِ ﻟﹶﻔﹾﻈﹰﺎ ﺃﹶﻭ ﺗﻘﹾﺪِﻳﺮﺍ ﻻِﺧﺘِﻼﹶﻑِ ﺍﻟﻌﻮﺍﻣِﻞِ ﺍﻟﺪﺍﺧِﻠﹶﺔِ ﻋﻠﻴﻬﺎ ﻟﹶﻔﹾﻈﹰﺎ ﺃﹶﻭ ﺗﻘﹾﺪِﻳﺮﺍ ،ﻓﹶﺎﻟﺘﻐﻴِﻴِﺮ ﺍﻟﻠﱠﻔﻈِﻲ ﳓﻮ :ﺯﻳـﺪ
ﻳﺮﻛﹶﺐ ،ﻭﻟﹶﻦ ﺃﹸﻫِﲔ ﺑﻜﹾﺮﺍ ،ﻭﻟﹶﻢ ﺃﹶﺫﹾﻫﺐ ﺑِﻌﻤﺮٍﻭ.
ﻭﺍﻟﺘﻘﹾﺪِﻳﺮِﻱ ﻛﹶﺄﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺍﻻِﺳﻢ ﻣﻘﹾﺼﻮﺭﺍ ،ﻭﻫﻮ» :ﻛﹸﻞﱡ ﺍِﺳﻢٍ ﻣﺘﻤِﻜﱢﻦٍ ﺁﺧِﺮﻩ ﺃﹶﻟِﻒ ﻻﹶﺯِﻣـﺔﹲ ﻏﹶـﲑ
) (1ﰲ )ﻫـ( ﻭﺍﻟﻔﻌﻞ ﺍﳌﻀﺎﺭﻉ ﺇﺫﺍ ﱂ ﻳﺘﺼﻞ ﺑﺂﺧﺮﻩ ﻧﻮﻥ ﺍﻹﻧﺎﺙ.
) (2ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﺑﻦ ﺍﻟﻨﺎﻇﻢ :ﺹ.32
) (3ﺁﻝ ﻋﻤﺮﺍﻥ ،ﻣﻦ ﺍﻵﻳﺔ ،99ﻭﲤﺎﻣﻬﺎ :ﻗﹸﻞﹾ ﻳﺎ ﺃﹶﻫﻞﹶ ﺍﻟﹾﻜِﺘﺎﺏِ ﻟِﻢ ﺗﺼﺪﻭﻥﹶ ﻋﻦ ﺳﺒِﻴﻞِ ﺍﻟﻠﹼﻪِ ﻣﻦ ﺁﻣﻦ ﺗﺒﻐﻮﻧﻬﺎ ﻋِﻮﺟﺎﹰ ﻭﺃﹶﻧـﺘﻢ
ﺷﻬﺪﺍﺀ ﻭﻣﺎ ﺍﻟﻠﹼﻪ ﺑِﻐﺎﻓِﻞٍ ﻋﻤﺎ ﺗﻌﻤﻠﹸﻮﻥﹶ.
) (4ﻗﺎﻋﺪﺓ ﺍﻟﻨﻘﻞ ﺍﻣﺘﺎﺯ ﺎ ﻭﺭﺵ ﻋﻦ ﻧﺎﻓﻊ )ﺃﺑﻮ ﺳﻌﻴﺪ ﻋﺜﻤﺎﻥ ﺍﳌﺼﺮﻱ ،ﺕ197ﻫـ( .ﻳﻨﻈﺮ :ﺍﻟﻨﺸﺮ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﻌـﺸﺮ
ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﻋﻠﻲ ﺑﻦ ﻳﻮﺳﻒ ﺍﳉﺰﺭﻱ ،ﺗﺢ :ﳏﻤﺪ ﺳﺎﱂ ﳏﻴﺴﲔ ،ﻣﻜﺘﺒﺔ ﺍﻟﻘﺎﻫﺮﺓ ،ﺍﻟﻘﺎﻫﺮﺓ ،35/2:ﻭﺍﳍﺎﺩﻱ ﻟﺸﺮﺡ ﻃﻴﺒﺔ
ﺍﻟﻨﺸﺮ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﻌﺸﺮ ﻭﺍﻟﻜﺸﻒ ﻋﻦ ﻋﻠﻞ ﺍﻟﻘﺮﺍﺀﺍﺕ ﻭﺗﻮﺟﻴﻬﻬﺎ ،ﳏﻤﺪ ﺳﺎﱂ ﳏﻴﺴﲔ ،ﺩﺍﺭ ﺍﳉﻴﻞ ،ﺑﲑﻭﺕ.237/1 :
) (5ﻫﺬﻩ ﻗﺮﺍﺀﺓ ﺷﺎﺫﺓ ﻗﺮﺃ ﺎ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ) ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﳊﺴﻦ ﺑﻦ ﺃﰊ ﺍﳊﺴﻦ ﺕ110ﻫـ( ،ﻭﺭﺅﺑـﺔ ﺑـﻦ ﺍﻟﻌﺠـﺎﺝ
)ﺕ145ﻫـ(.
ﻳﻨﻈﺮ :ﻛﺘﺎﺏ ﳐﺘﺼﺮ ﰲ ﺷﻮﺍﺫ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺒﺪﻳﻊ ،ﻻﺑﻦ ﺧﺎﻟﻮﻳﻪ ،ﻋﺎﱂ ﺍﻟﻜﺘﺐ ،ﺑﲑﻭﺕ :ﺹ.09
) (6ﻛﹶﻘﻮﻟﻪِ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ،02 ،ﻭﲤﺎﻣﻬﺎ :ﺍﻟﹾﺤﻤﺪ ﻟﻠﹼﻪِ ﺭﺏ ﺍﻟﹾﻌﺎﻟﹶﻤِﲔ.
) (7ﺳﺎﻗﻄﺔ ﻣﻦ )ﻫـ(.
) (8ﺍﳊﻜﺎﻳﺔ ﻫﻲ ﻟﻐﺔ ﺍﳌﻤﺎﺛﻠﺔ ،ﻭﺍﺻﻄﻼﺣﺎ ﺇﻳﺮﺍﺩ ﺍﻟﻠﱠﻔﻆ ﺍﳌﺴﻤﻮﻉ ﻋﻠﹶﻰ ﻫﻴﺌﺘﻪ ﻣﻦ ﻏﲑ ﺗﻐﻴﲑ .ﻳﻨﻈﺮ :ﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ.124/4:
52
ﻣﻬﻤﻮﺯﺓٍ«) ،(1ﻓﹶﺨﺮﺝ ﳓﻮ :ﻳﺨﺸﻰ ،ﻭﻋﻠﹶﻰ ،ﻭﺫﹶﺍ ،ﻭ]ﺃﹶﺗﻰ[) ،(2ﻭﺭﺃﹶﻳﺖ ﺃﹶﺧﺎﻙ ،ﻭﺃﹶﻗﹾﺒﻞﹶ ﻋﺒﺪﺍﻙ ،ﻭﺭﺷـﺎ
ﻭﺧﻄﹶﺎ ،ﻭﺫﻟﻚ ﳓﻮ :ﺍﻟﻔﹶﺘﻰ ،ﺗﻘﻮﻝﹸ :ﺟﺎﺀَ ﺍﻟﻔﹶﺘﻰ ،ﻭﺭﺃﹶﻳﺖ ﺍﻟﻔﹶﺘﻰ ،ﻭﻣﺮﺭﺕ ﺑِـﺎﻟﻔﹶﺘﻰ ﻓﹶﺎﻟـﻀﻤﺔﹸ ﰲ ﺍﻷَﻭﻝِ
ﻭﺍﻟﻔﹶﺘﺤﺔﹸ ﰲ ﺍﻟﺜﱠﺎﻧِﻲ ،ﻭﺍﻟﻜﹶﺴﺮﺓﹸ ﰲ ﺍﻟﺜﱠﺎﻟِﺚِ ﻣﻘﺪﺭﺓﹲ ﻋﻠﹶﻰ ﺍﻷَﻟِﻒِ ﻣﻨﻊ ﻣِﻦ ﻇﹸﻬﻮﺭِﻫﺎ ﺍﻟﺘﻌﺬﹸﺭ ،ﻓﹶـﺈِﻥﹾ ﻛﹶﺎﻧـ ِ
ﺖ
ﺍﻷَﻟِﻒ ﻣﺤﺬﹸﻭﻓﹶﺔﹰ ﳓﻮ :ﺟﺎﺀَ ﻓﹶﺘﻰ ،ﻭﺭﺃﹶﻳﺖ ﻓﹶﺘﻰ ،ﻣﺮﺭﺕ ﺑِﻔﹶﺘﻰ ﻗﹸﺪﺭﺕِ ﺍﻟﹾﺤﺮﻛﹶﺎﺕ ﻋﻠﹶﻰ ﺍﻷَﻟِﻒِ ﺍﻟﹾﻤﺤﺬﹸﻭﻓﹶﺔِ
ﻻِﻟﹾﺘِﻘﹶﺎﺀِ ﺍﻟﺴﺎﻛِﻨﻴﻦِ .ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﺍﻻِﺳﻢ ﻣﻨﻘﹸﻮﺻﺎ ،ﻭﻫﻮ» :ﻛﹸﻞﱡ ﺍِﺳﻢٍ ﻣﺘﻤﻜﱢﻦٍ ،ﺁﺧِﺮﻩ ﻳﺎﺀٌ ﺧﻔِﻴﻔﹶـﺔﹲ ﻗﹶﺒﻠﹶﻬـﺎ
ﻛﹶﺴﺮﺓﹲ ﻻﹶﺯِﻣﺔﹲ« ) (3ﻓﹶﺨﺮﺝ ﳓﻮ :ﻳﺮﻣِﻲ ،ﻭﰲ ﻭﺍﻟﱠﺬِﻱ ،ﻭﻛﹸﺮﺳِﻲ ،ﻭﻇﹶﺒﻲ ،ﻭﻣﺮﺭﺕ ﺑِﺄﹶﺧِﻴﻚ ،ﻭﺫﻟﻚ ﳓﻮ:
ﺍﻟﻘﹶﺎﺿِﻲ ،ﺗﻘﹸﻮﻝﹸ :ﺟﺎﺀَ ﺍﻟﻘﹶﺎﺿِﻲ ،ﻭﻣﺮﺭﺕ ﺑِﺎﻟﻘﹶﺎﺿِﻲ ،ﻓﹶﺎﻟﻀﻤﺔﹸ ﰲ ﺍﻷَﻭﻝِ ﻭﺍﻟﻜﹶﺴﺮﺓﹸ ﰲ ﺍﻟﺜﱠﺎﻧِﻲ ﻣﻘﹶﺪﺭﺓﹲ ﻋﻠﹶﻰ
ﺍﻟﻴﺎﺀِ ﻣﻨﻊ ﻣِﻦ ﻇﹸﻬﻮﺭِﻫﺎ ﺍﻻِﺳﺘِﺜﹾﻘﹶﺎﻝﹸ.
ﻓﹶﺈِﻥﹾ ﻛﹶﺎﻧﺖِ ﺍﻟﻴﺎﺀُ ﻣﺤﺬﹸﻭﻓﺔﹰ ﳓﻮ:ﺟﺎﺀَ ﻗﹶﺎﺽٍ ،ﻭﻣﺮﺭﺕ ﺑِﻘﹶﺎﺽٍ ﻗﹸﺪﺭﺕِ ﺍﻟﻀﻤﺔﹸ ﰲ ﺍﻷَﻭﻝِ ،ﻭﺍﻟﻜﹶﺴﺮﺓﹸ
) (4
]7ﻅ[ ﰲ ﺍﻟﺜﱠﺎﻧِﻲ ﻋﻠﹶﻰ ﺍﻟﻴﺎﺀِ ﺍﳌﹶﺤﺬﹸﻭﻓﹶﺔِ /ﻻِﻟﹾﺘِﻘﹶﺎﺀِ ﺍﻟﺴﺎﻛِﻨﻴﻦِ ،ﻭﺃﻣﺎ ﻧﺼﺐ ﺍﳌﹶﻨﻘﹸﻮﺹِ ﻓﹶﻴﻈﹶﻬﺮ.
ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﺍﻻِﺳﻢ ﻣﻀﺎﻓﹰﺎ ﺇِﱃ ﻳﺎﺀِ ﺍﳌﹸﺘﻜﹶﻠﱢﻢِ ﻭﻟﹶﻴﺲ ﻣﺜﹶﻨﻰ ،ﻭﻻﹶ ﺟﻤﻌﺎﹰ ﻣﺬﹶﻛﱠﺮﺍ ﺳﺎﻟِﻤﺎ ﻭﻻﹶ ﻣﻨﻘﹸﻮﺻـﺎ،
ﻭﻻﹶ ﻣﻘﺼﻮﺭﺍ ،ﻭﺫﻟﻚ ﻛﹶﻐﻼﹶﻣِﻲ ،ﺗﻘﹸﻮﻝﹸ :ﺟﺎﺀَ ﻏﹸﻼﹶﻣِﻲ ،ﻭﺭﺃﹶﻳﺖ ﻏﹸﻼﹶﻣِﻲ ،ﻭﻣﺮﺭﺕ ﺑِﻐﻼﹶﻣِﻲ ،ﻓﹶﺎﻟـﻀﻤﺔﹸ ﰲ
ﺍﻷَﻭﻝِ ،ﻭﺍﻟﻔﹶﺘﺤﺔﹸ ﰲ ﺍﻟﺜﱠﺎﻧِﻲ ،ﻭﺍﻟﻜﹶﺴﺮﺓﹸ ﰲ ﺍﻟﺜﱠﺎﻟِﺚِ ﻣﻘﹶﺪﺭﺓﹲ ﻋﻠﹶﻰ ﻣﺎ ﻗﹶﺒﻞﹶ ﺍﻟﻴﺎﺀِ ﻣﻨﻊ ﻣِﻦ ﻇﹸﻬﻮﺭِﻫﺎ ﺍِﺷـﺘِﻐﺎﻝﹸ
) (5
ﻣﺤﻞﱢ ﺍﻹِﻋﺮﺍﺏِ ﺑِﺤﺮﻛﹶﺔِ ﺍﻟﹾﻤﻨﺎﺳﺒﺔِ.
ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﺍﻟﻔِﻌﻞﹸ ﺍﳌﹸﻀﺎﺭِﻉ ﻣﻌﺘﻼ ،ﻭﻫﻮ ﻣﺎ ﺁﺧﺮﻩ ﺃﹶﻟِﻒ ﻛﹶﻴﺨﺸﻰ ،ﺃﹶﻭ ﻳـﺎﺀٌ ﻛﹶﻴﺮﻣِـﻲ ،ﺃﹶﻭ ﻭﺍﻭ
ﻛﹶﻴﺪﻋﻮ ،ﺗﻘﹸﻮﻝﹸ :ﺯﻳﺪ ﻳﺨﺸﻰ ،ﻭﻋﻤﺮﻭ ﻟﹶﻦ ﻳﺨﺸﻰ ﻓﹶﺎﻟﻀﻤﺔﹸ ﰲ ﺍﻷَﻭﻝِ ،ﻭﺍﻟﻔﹶﺘﺤﺔﹸ ﰲ ﺍﻟﺜﱠﺎﻧِﻲ ﻣﻘﹶﺪﺭﺓﹲ ﻋﻠﹶـﻰ
ﺍﻷَﻟِﻒِ ﻣﻨﻊ ﻣِﻦ ﻇﹸﻬﻮﺭِﻫﺎ ﺍﻟﺘﻌﺬﱡﺭ.
ﻭﺗﻘﹸﻮﻝﹸ :ﻫﻮ ﻳﺮﻣِﻲ ،ﻭﻳﺪﻋﻮ ،ﻓﹶﺎﻟﻀﻤﺔﹸ ﻣﻘﹶﺪﺭﺓﹲ ﻋﻠﹶﻰ ﺍﻟﻴﺎﺀِ ﻭﺍﻟﻮﺍﻭِ ﻣﻨﻊ ﻣِﻦ ﻇﹸﻬﻮﺭِﻫﺎ ﺍﻻِﺳـﺘِﺜﹾﻘﹶﺎﻝﹸ
ﻭﺟﺰِﻡ ﺍﳉﹶﻤِﻴﻊ ﺑِﺤﺬﹾﻑِ ﺃﹶﻭﺍﺧِﺮِﻫﺎ ﻭﺗﻈﹾﻬﺮ ﺍﻟﻔﹶﺘﺤﺔﹸ ﰲ ﺍﻟﻮﺍﻭِ ،ﻭﺍﻟﻴﺎﺀِ.
ﻭﺍﻹِﻋﺮﺍﺏ ﺍﻟﻠﱠﻔﻈِﻲ ﺃﹶﻭِ ﺍﻟﺘﻘﹾﺪِﻳﺮﻱ ﺇِﻧﻤﺎ ﻳﻜﹸﻮﻥﹸ ﰲ ﺍﻟﹾﻤﻌﺮﺏِ ،ﺃﻣﺎ ﺍﻟﹾﻤﺒﻨِﻲ ﻓﺈِﻋﺮﺍﺑﻪ ﻣﺤﻠﱢﻲ ،ﻭﺍﻟﻔﹶﺮﻕ
ﺑﲔ ﺍﻟﺘﻘﹾﺪِﻳﺮﻱ ﻭﺍﻟﹾﻤﺤﻠﱢﻲ ﺃﻥﱠ ﺍﻟﹾﻤﺎﻧِﻊ ﰲ ﺍﻟﺘﻘﹾﺪِﻳﺮﻱ ﻫﻮ ﺁﺧِﺮ ﺍﻟﻜﹶﻠِﻤﺔِ ،ﻭﰲ ﺍﻟﹾﻤﺤﻠﱢﻲ ﻫﻲ ﺍﻟﻜﹶﻠِﻤﺔﹸ ﺑِﺘﻤﺎﻣِﻬﺎ.
(1 )
ـﺎﺀَ؟ ﺟﻦ ﻣ: ﻗﹶﺎﻝﹶﻦ ﻟِﻤ،ٍﻳﺪ ﺯ ﺃِﻭ،ﺍﻳﺪ ﺯ ﺃﹶﻭﻳﺪ ﺯ: ﳓﻮ ﻗﹶﻮﻟِﻚﻘﹾﺪِﻳﺮِﻱ ﻭﺍﻟﺘ،ﻡﻘﹶﺪﺎ ﺗ ﻛﹶﻤﺎﻣِﻞﹸ ﺍﻟﻠﱠﻔﻈِﻲﺍﻟﻌﻭ
ﻘِـﻲ ﻭﺑ ﺍﳉﹶـﺎﺭـﺬِﻑ ﻭﺍﷲِ ﻓﹶﺤ: ﻛﹶـﺬﹶﺍ ﺃﻱﻠﹶﻦ ﺍﷲِ ﻟﹶﺄﹶﻓﹾﻌ: ﻭﻗﹶﻮﻟﻚ،؟ﺕﺭﺮ ﻣﻦ ﺑِﻤ ﺃﹶﻭ،؟ﺖﺃﹶﻳ ﺭﻦ ﻣﺃﹶﻭ
.ﻠﹸﻪﻤﻋ
] ﻋﻼﹶﻣـَﺎﺕ ﺍﻹِﻋـﺮﺍﺏِ[
)ﻭﺃﹶﻗﹾﺴﺎﻣﻪ (ﺃﻱِ :ﺍﻹِﻋﺮﺍﺏ ﺑِﻤﻌﻨﻰ ﺃﹶﻧﻮﺍﻋِﻪِ ،ﻭﰲ ﺑﻌﺾِ ﺍﻟﹶﻨﺴﺦِ ﻭﺃﹶﻟﹾﻘﹶﺎﺑﻪ ،ﻭﰲ ﺑﻌﻀِﻬﺎ ﻭﻋﻼﹶﻣﺎﺗـﻪ
)ﺃﹶﺭﺑﻌﺔﹲ :ﺭﻓﹾﻊ ،ﻭﻧﺼﺐ ،ﻭﺧﻔﹾﺾ ،ﻭﺟﺰﻡ (1)(ﻛﹶﺬﹶﺍ ﻗﹶﺎﻝﹶ ﺑﻌﻀﻬﻢ.
ﻭﻛِﻼﹶ ﺍﻟﺘﻘﹾﺪِﻳﺮﻳﻦِ ﺃﹶﻭﱃ ﻣِﻦ ﺍﻷَﻭﻝِ؛ ﻷﻧﻪ ﺟﻌﻞﹶ ﺍﻹِﻋﺮﺍﺏ ﻣﻌﻨﻰ ،ﻭﺃﹶﻣﺎ ﻣﻦ ﺟﻌﻠﹶـﻪ ﻣِـﻦ ﻧﻔﹾـﺲِ
ﺍﳊﹶﺮﻛﹶﺎﺕِ ،ﻓﺎﻷَﻭﻟﹶﻰ ﻟﹶﻪ ﺃﹶﻥﹾ ﻳﻘﹸﻮﻝﹶ :ﻭﺃﹶﻗﹾﺴﺎﻣﻪ ،ﻛﺎِﺑﻦِ ﺍﳊﹶﺎﺟِﺐِ) ،(2ﻭﺍِﺑﻦِ ﻣﺎﻟِﻚٍ.
ﻭﺃﹶﻟﹾﻘﹶﺎﺏ ﺍﻟﺒِﻨﺎﺀِ ﺃﹶﺭﺑﻌﺔﹲ ﺃﹶﻳﻀﺎ :ﺿﻢ ،ﻭﻓﹶﺘﺢ ،ﻭﻛﹶﺴﺮ ،ﻭﺳﻜﹸﻮﻥﹲ) ،(3ﻭﻫﻲ ﻋﻼﹶﻣﺎﺕ ﻷَِﻟﹾﻘﹶﺎﺏِ ﺍﻹِﻋﺮﺍﺏِ
]8ﻭ[ ﻭﻗﹶﺪ ﻳﺴﻤﻮﻥﹶ ﺃﹶﻟﹾﻘﹶﺎﺏ ﺍﻹِﻋﺮﺍﺏِ /ﺗﻮﺳﻌﺎ ،ﻭﺍﳊﹶﻘِﻴﻘﹶﺔﹸ ﻣﺎ ﺗﻘﹶﺪﻡ ،ﺛﹸﻢ ﻓﹶﺼﻞﹶ ﺫﹶﻟﻚ ﺑِﻘﻮﻟﻪِ):ﻭﻟِﻠﹾﺄﹶﺳﻤﺎﺀِ ﻣِﻦ ﺫﻟﻚ(
ﺃﻱ :ﻣِﻦ ﺃﹶﻗﹾﺴﺎﻡِ ﺍﻹِﻋﺮﺍﺏِ )ﺍﻟﺮﻓﹾﻊ (ﳓﻮ :ﻗﹶﺎﻡ ﺯﻳﺪ) ،ﻭﺍﻟﹶﻨﺼﺐ ،(ﳓﻮ :ﺭﺃﹶﻳﺖ ﺯﻳﺪﺍ) ،ﻭﺍﻟﹾﺨﻔﹾﺾ (ﳓـﻮ:
) (4
ﻣﺮﺭﺕ ﺑِﺰِﻳﺪٍ) ،ﻭﻻﹶ ﺟﺰﻡ ﻓِﻴﻬﺎ( ﺃﻱِ :ﺍﻟﹾﺄﹶﺳﻤﺎﺀُ.
)ﻭﻟِﻠﹾﺄﹶﻓﹾﻌﺎﻝِ ﻣِﻦ ﺫﹶﻟﻚ ،(ﺃﻱ :ﻣِﻦ ﺃﹶﻗﺴﺎﻡِ ﺍﻹِﻋﺮِﺍﺏِ )ﺍﻟﺮﻓﹾﻊ (ﳓﻮ :ﻳﻘﹸﻮﻡ) ،ﻭﺍﻟﻨﺼﺐ (ﳓﻮ :ﻟﹶـﻦ
ﻳﺬﹾﻫﺐ) ،ﻭﺍﻟﹾﺠﺰﻡ (ﳓﻮ :ﻟﹶﻢ ﻳﻀﺮِﺏ) ،ﻭﻻﹶ ﺧﻔﹾﺾ ﻓِﻴﻬﺎ(- ،ﺃﻱِ ﺍﻷَﻓﹾﻌﺎﻝﹸ ،-ﻭﺇِﻧﻤﺎ ﺍِﺧـﺘﺺ ﺍﳋﹶﻔﹾـﺾ
ﺑِﺎﻷَﺳﻤﺎﺀِ ،ﻭﺍﳉﹶﺰﻡ ﺑِﺎﻷَﻓﹾﻌﺎﻝِ؛ ﻷَﻥﱠ ﺍﻻِﺳﻢ ﺧﻔِﻴﻒ ،ﻭﺍﳋﹶﻔﹾﺾ ﺛﹶﻘِﻴﻞﹲ ،ﻓﹶﺄﹸﻋﻄِﻲ ﺍﳋﹶﻔِﻴﻒ ﺍﻟﺜﱠﻘِﻴﻞﹶ.
ﻭﺍﳉﹶﺰﻡ ﺣﺬﹾﻑ ﺣﺮﻛﹶﺔٍ ،ﺃﹶﻭ ﺣﺮﻑٍ ﻓﹶﻬﻮ ﺧﻔِﻴﻒ ،ﻭﺍﻟﻔِﻌﻞﹸ ﺛﹶﻘِﻴﻞﹲ؛ ﻷﻥﱠ ﻟﹶﻔﹾﻈﹶﻪ ﻣﻔﹾﺮﺩ ،ﻭﺩﻻﹶﻟﹶﺘﻪ ﻣﺮﻛﱠﺒﺔﹲ؛
) (5
ﻷﻧﻪ ﻳﺪﻝﱡ ﻋﻠﹶﻰ ﺍﳊﹶﺪﺙِ ﻭﺍﻟﺰﻣﺎﻥِ ﻭﺍﳌﹶﻜﹶﺎﻥِ ،ﻭﻣﺎ ﺩﻻﹶﻟﹶﺘﻪ ﻣﺮﻛﱠﺒﺔﹲ ﻓﻬﻮ ﺛﹶﻘِﻴﻞﹲ ،ﻓﹶﺄﹸﻋﻄِﻲ ﺍﳋﹶﻔِﻴـﻒ ﺍﻟﺜﹶﻘِﻴـﻞﹶ
ﻟِﻠﹾﺘﻌﺎﺩﻝِ ﻃﹶﻠﹶﺒﺎ؛ ﻭﻷَﻥﱠ ﺍﻟﹾﻤﺠﺮﻭﺭ ﻣﺨﺒﺮ ﻋﻨﻪ ﻭﺍﻟﻔِﻌﻞﹶ ﻻﹶ ﻳﺨﺒﺮ ﻋﻨﻪ ،ﻭﺟﻌِﻞﹶ ﺍﻟﹾﺠﺰﻡ ﻟِﻸَﻓﹾﻌﺎﻝِ ﻛﹶﺎﻟﻌِﻮﺽِ ﻣِـﻦ
ﺍﳋﹶﻔﹾﺾِ ،ﻭﻷَﻥﱠ ﺍﳋﹶﻔﹾﺾ ﻳﻜﹸﻮﻥﹸ ﺑِﺎﻹِﺿﺎﻓﹶﺔِ ،ﻭﻫِﻲ ﻗﹶﺪ ﺗﻜﹸﻮﻥﹸ ﺑِﻤﻌﻨﻰ ﺍﻟﻼﱠﻡِ ﻭﻫِﻲ ﻟِﻠﹾﻤِﻠﹾﻚِ ﺃﹶﻭ ﻟِﻠﹾﺎِﺳـﺘِﺤﻘﹶﺎﻕِ
55
ﻭﺍﻟﻔِﻌﻞﹸ ﻣﻌﻨﻰ) (1ﻣِﻦ ﺍﳌﹶﻌﺎﻧِﻲ ،ﻻﹶ ﻳﻤﻠِﻚ ،ﻭﻻﹶ ﻳﺴﺘﺤِﻖ ،ﻭﺍﳉﹶﺰﻡ ﻗﹶﺪ ﻳِﻜﹸﻮﻥﹸ ﺑِﻠﹶﻢ ﻭﻫﻲ ﻟِﻠﻨﻔﹾﻲِ ،ﻭﺍﻻِﺳﻢ ﻗﹶ ﺪ
ﻳﻜﹸﻮﻥﹸ ﺫﹶﺍﺗﺎ ،ﻭﺍﻟﺬﱠﺍﺕ ﻻﹶ ﺗﻨﻔﹶﻰ ،ﻭﺇﻧﻤﺎ ﻳﻨﻔﹶﻰ ﺍﳌﹶﻌﻨﻰ ﺍﻟﻘﹶﺎﺋِﻢ ﺑِﻬﺎ ﻓﺘﻌﻴﻦ ﺃﻥﹾ ﻻﹶ ﺟﺰﻡ ﰲ ﺍﻻِﺳﻢِ ،ﻭﻻﹶ ﺧﻔﹾﺾ
ﰲ ﺍﻟﻔِﻌﻞِ ﻭﺣﺪ ﺍﻟﺒِﻨﺎﺀِ ﻟﹶﻔﹶﻈﹰﺎ :ﻣﺎ ﺟِﻲﺀَ ﺑِﻪِ ﻟِﺒﻴﺎﻥِ ﻣﻘﹾﺘﻀﻰ ﺍﻟﻌﺎﻣِﻞِ ﻣِﻦ ﺷِﺒﻪِ ﺍﻹِﻋﺮﺍﺏِ ،ﻭﻟﹶﻴﺲ ﺣِﻜﹶﺎﻳـﺔﹰ ،ﺃﹶ ﻭ
ﻧﻘﹾﻼﹰ ﺃﹶﻭ ﺇِﺗﺒﺎﻋﺎ ،ﺃﹶﻭ ﺗﺨﻠﱡﺼﺎ ﻣِﻦ ﺳﻜﹸﻮﻧﻴﻦِ ﻭﺣﺪﻩ» :ﻣﻌﻨﻰ ﻟﹸﺰﻭﻡِ ﺁﺧﺮِ ﺍﻟﹶﻜﹶﻠِﻤﺔِ ﺣﺮﻛﹶـﺔﹰ ،ﺃﹶﻭ ﺣﺮﻓﹰـﺎ ،ﺃﹶﻭ
ﺳﻜﹸﻮﻧﺎ ،ﺃﹶﻭ ﺣﺬﹾﻓﹰﺎ ﻟِﻐﻴﺮِ ﻋﺎﻣِﻞٍ ،ﻭﻻﹶ ﺍِﻋﺘِﻼﹶﻝٍ«) (2ﻭﺍﻷَﺻﻞﹸ ﰲ ﺍﻷَﺳﻤﺎﺀِ ﺍﻹِﻋﺮﺍﺏ ،ﻭﻣﺎ ﺑﻨِﻲ ﻣِﻨﻬﺎ ﻓﻌﻠﹶـﻰ
ﺧِﻼﹶﻑِ ﺍﻷَﺻﻞِ.
ﻭﺍﻟﹾﻤﺒﻨِﻲ ﻣِﻨﻬﺎ ﺳِﺘﺔﹲ :ﺍﻟﹾﻤﻀﻤﺮﺍﺕ ،ﻭﺃﹶﺳﻤﺎﺀُ ﺍﻹِﺷﺎﺭﺍﺕِ) ،(3ﻭﺃﹶﺳـﻤﺎﺀُ /ﺍﻟـﺸﺮﻭﻁِ ،ﻭﺃﹶﺳـﻤﺎﺀُ ]8ﻅ[
) (4
ﺍﻻِﺳﺘِﻔﹾﻬﺎﻡِ ،ﻭﺃﹶﺳﻤﺎﺀُ ﺍﻷَﻓﻌﺎﻝِ ،ﻭﺍﻟﹾﻤﻮﺻﻮﻻﹶﺕ ،ﻭﺯﺍﺩ ﺍِﺑﻦ ﻣﺎﻟِﻚٍ ﺳﺎﺑِﻌﺎ ﻭﻫِﻲ ﺍﻷَﺳﻤﺎﺀُ ﻗﹶﺒﻞﹶ ﺍﻟﺘﺮﻛِﻴـ ِ
ﺐ
ﻭﺍﻷَﺻﻞﹸ ﰲ ﺍﻷَﻓﹾﻌﺎﻝِ ﺍﻟﺒِﻨﺎﺀُ ،ﻭﻣﺎ ﺃﹸﻋﺮِﺏ ﻣِﻨﻬﺎ ﻓﹶﻌﻠﹶﻰ ﺧِﻼﹶﻑِ ﺍﻷَﺻﻞِ ،ﻭﺍﻟﹾﺤﺮﻭﻑ ﻛﹸﻠﱡﻬﺎ ﻣﺒﻨِﻴﺔﹲ ﻻﹶﺣﻆﱠ ﻟﹶﻬـﺎ
) (5
ﰲ ﺍﻹِﻋﺮﺍﺏِ.
56
57
]9ﻭ[ ﺍﻷَﻭﻝﹸ :ﺍﻟﺘﻐﻴِﲑ ﺑِﺎﻟﺰﻳِﺎﺩﺓِ /ﻋﻠﹶﻰ ﺍﻟﹾﻤﻔﹾﺮﺩِ ﻣِﻦ ﻏﹶﻴﺮِ ﺗﻐﻴﺮِ ﺷﻜﹾﻠِﻪِ ﳓﻮ :ﺻِﻨﻮ ﻭﺻِﻨﻮﺍﻥِ.
ﺍﻟﺜﱠﺎﻧِﻲ :ﺍﻟﺘﻐﻴِﲑ ﺑِﺎﻟﹶﻨﻘﹾﺺِ ﻋﻠﹶﻰ ﺍﻟﹶﻤﻔﹾﺮﺩِ ﻣِﻦ ﻏﹶﲑِ ﺗﻐﻴﺮِ ﺷﻜﹾﻞٍ ﳓﻮ :ﺗﺨﻤﺔﹲ ﻭﺗﺨﻢ.
ﺍﻟﺜﱠﺎﻟِﺚﹸ :ﺍﻟﺘﻐﻴِﲑ ﺑِﺘﺒﺪِﻳﻞِ ﺍﻟﺸﻜﹾﻞِ ﻣِﻦ ﻏﹶﻴﺮِ ﺯِﻳﺎﺩﺓٍ ،ﻭﻻﹶ ﻧﻘﹾﺺٍ ﳓﻮ :ﺃﹶﺳﺪ ﻭﺃﹸﺳﺪ.
ﺍﻟﺮﺍﺑِﻊ :ﺍﻟﺘﻐﻴِﲑ ﺑِﺎﻟﺰﻳﺎﺩﺓِ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻔﹾﺮﺩِ ﻣﻊ ﺗﻐﻴﺮِ ﺍﻟﺸﻜﹾﻞِ ﳓﻮ :ﺭﺟﻞﹲ ﻭﺭِﺟﺎﻝﹲ.
ﺍﳋﹶﺎﻣِﺲ :ﺍﻟﺘﻐﻴِﲑ ﻭﺍﻟﻨﻘﹾﺺ ﻋﻦِ ﺍﻟﹾﻤﻔﹾﺮﺩِ ﻣﻊ ﺗﻐِﻴﲑِ ﺍﻟﻨﻘﹾﺺِ ﳓﻮ :ﻛِﺘﺎﺏ ﻭﻛﹸﺘﺐ.
ﺍﻟﺴﺎﺩِﺱ :ﺍﻟﺘﻐﻴِﲑ ﺑِﺎﻟﺰﻳﺎﺩﺓِ ،ﻭﺍﻟﻨﻘﹾﺺِ ،ﻭﺗﻐﻴﲑِ ﺍﻟﺸﻜﹾﻞِ ،ﳓﻮ :ﺷﻬِﻴﺪ ،ﻭﺷﻬﺪﺍﺀٌ.
ﻭﻣِﺜﹶﺎﻝﹸ ﺍﻟﺘﻐﻴِﲑِ ﺍﻟﺘﻘﹾﺪِﻳﺮِﻱ ،ﳓﻮ :ﻓﹶﻠﹶﻚ ﻭﺩﻻﹶﻣِﺺ (1)ﺍِﺳﻢ ﺩِﺭﻉِ ،ﻓﹶﻔﹶﻠﹶﻚ ﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﺟﻤﻌﺎ ﺟﻌِﻠﹶـﺖ
ﺿﻤﺘﻪ ﻛﹶﻀﻤﺔِ ﺃﹸﺳﺪ ،ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻣﻔﹾﺮﺩﺍ ﺟﻌِﻠﹶﺖ ﺿﻤﺘﻪ ﻛﹶﻀﻤﺔِ ﻗﹸﻔﹾﻞﹲ ،ﻭﻳﻌﺮﻑ ﺍﳉﹶﻤﻊ ﻣِﻦ ﺍﻟﹾﻤﻔﹾﺮﺩِ ﺑِﺎﻟﻀﻤِﲑِ
ﺃﹶﻭ ﺑِﺎﻟﹶﻨﻌﺖِ.
ﻭﻣِﻤﺎ ﻳﻌﺮﺏ ﺇِﻋﺮﺍﺏ ﺟﻤﻊِ ﺍﻟﺘﻜﹾﺴﲑِ ﺍِﺳﻢ ﺍﳉﹶﻤﻊِ ﺍﻟﱠﺬِﻱ ﻻﹶ ﻭﺍﺣِﺪ ﻟﹶﻪ ﻣِﻦ ﻟﹶﻔﹾﻈِﻪِ ،ﳓﻮ :ﺃﹶﻗﹾﺒﻞﹶ ﺍﻟﻘﹶﻮﻡ
) (2
ﻭﺟﺎﺀَ ﺍﻟﺮﻫﻂﹸ ﻭﺍِﺣﺘﺠﺒﺖِ ﺍﻟﻨﺴﺎﺀُ .ﻭﺍِﺳﻢ ﺍﻟﹾﺠِﻨﺲِ ،ﻭﻫﻮ ﺍﻟﱠﺬِﻱ ﻳﻔﹶﺮﻕ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﻣﻔﹾﺮﺩِﻩِ ﺑِﺎﻟﺘﺎﺀِ ﻏﹶﺎﻟِﺒـﺎ
ﳓﻮ :ﻫﺬِﻩِ ﺍﻟﺸﺠﺮﺓﹸ ،ﻭﻛﹶﺜﹾﺮﺓﹸ ﺍﻟﺜﱠﻤﺮِ ،ﻭﻗﹶﺪ ﻳﻔﹶﺮﻕ ﺑﻴﻨﻬﻤﺎ ﺑِﻴﺎﺀِ ﺍﻟﻨﺴﺐِ ،ﻛﹶﺮﻭﻣِﻲ ،ﻭﺯِﻧﺠِﻲ.
ﻭﺍﻟﹾﻤﻮﺿِﻊ ﺍﻟﺜﱠﺎﻟِﺚﹸ) :ﺟﻤﻊ ﺍﻟﹾﻤﺆﻧﺚِ ﺍﻟﺴﺎﻟِﻢ :(ﻭﻫﻮ ﻣﺎ ﺟﻤِﻊ ﺑِﺄﹶﻟِﻒٍ ﻭﺗﺎﺀٍ ﻣﺰِﻳـﺪﺗﻴﻦِ) ،(3ﳓـﻮ
]ﻗﻮﻟﻪ ﺗﻌﺎﻟﹶﻰ[) :(4ﺇِﺫﹶﺍ ﺟﺎﺀَﻙ ﺍﻟﹾﻤﺆﻣِﻨﺎﺕ ،(5)ﻓﹶﺎﻟﹾﺼﺎﻟِﺤﺎﺕ ﻗﹶﺎﻧِﺘـﺎﺕ ﺣﺎﻓِﻈﹶـﺎﺕ ،(6)ﻭﺟـﺎﺀَ
ﺕ
ﺯﻭﺟﺎﺗِﻲ ،ﻭﻫﺆﻻﹶﺀِ ﺑﻨﺎﺗِﻲ" ،ﻓﹶﺰﻭﺟﺎﺗِﻲ" ﻭ"ﺑﻨﺎﺗِﻲ" ﻣﺮﻓﹸﻮﻉ ﺑِﻀﻤﺔٍ ﻣﻘﹶﺪﺭﺓٍ ﻋﻠﹶﻰ ﻣﺎ ﻗﹶﺒﻞﹶ ﺍﻟﻴﺎﺀِ ﻣﻨـﻊ ﻣِـﻦ
ﻇﹸﻬﻮﺭِﻫﺎ ﺍِﺷﺘِﻐﺎﻝﹸ) (7ﺍﻟﹾﻤﺤﻞﱢ ﺑِﺤﺮﻛﹶﺔِ ﺍﻟﹾﻤﻨﺎﺳﺒﺔِ.
) (1ﰲ )ﻫـ( ﺩِﻻﺹ ،ﻭﺣﺠﺮ ﺩﻻﺹ :ﺷﺪﻳﺪ ﺍﳌﻠﻮﺳﺔ .ﻳﻨﻈﺮ :ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ :ﻣﺎﺩﺓ )ﺩﻟﺺ(.
) (2ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﺑﻦ ﺍﻟﻨﺎﻇﻢ :ﺹ.44
) (3ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ ،74/1:ﻭﺷﺮﺡ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻜﻔﺮﺍﻭﻱ ﻋﻠﹶﻰ ﻣﱳ ﺍﻵﺟﺮﻭﻣﻴﺔ ﻭﻣﻌﻪ ﺣﺎﺷﻴﺔ ﺍﻟﻌﻼﻣﺔ ﺇﲰﺎﻋﻴـﻞ ﺑـﻦ
ﻣﻮﺳﻰ ،ﻣﺮ :ﳉﻨﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ،ﺩﺍﺭ ﺭﺣﺎﺏ ،ﺍﳉﺰﺍﺋﺮ :ﺹ.41
) (4ﺇﺿﺎﻓﺔ ﻳﻘﺘﻀﻴﻬﺎ ﺍﻟﺴﻴﺎﻕ.
) (5ﺍﳌﻤﺘﺤﻨﺔ ،ﻣﻦ ﺍﻵﻳﺔ ،12ﻭﲤﺎﻣﻬﺎ :ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﻨﺒِﻲ ﺇِﺫﹶﺍ ﺟﺎﺀﻙ ﺍﻟﹾﻤﺆﻣِﻨﺎﺕ ﻳﺒﺎﻳِﻌﻨﻚ ﻋﻠﹶﻰ ﺃﹶﻥ ﻟﱠﺎ ﻳﺸﺮِﻛﹾﻦ ﺑِﺎﻟﻠﱠﻪِ ﺷـﻴﺌﺎﹰ ﻭﻟﹶـﺎ
ﻳﺴﺮِﻗﹾﻦ ﻭﻟﹶﺎ ﻳﺰﻧِﲔ ﻭﻟﹶﺎ ﻳﻘﹾﺘﻠﹾﻦ ﺃﹶﻭﻟﹶﺎﺩﻫﻦ ﻭﻟﹶﺎ ﻳﺄﹾﺗِﲔ ﺑِﺒﻬﺘﺎﻥٍ ﻳﻔﹾﺘﺮِﻳﻨﻪ ﺑﻴﻦ ﺃﹶﻳﺪِﻳﻬِﻦ ﻭﺃﹶﺭﺟﻠِﻬِﻦ ﻭﻟﹶﺎ ﻳﻌﺼِﻴﻨﻚ ﻓِﻲ ﻣﻌﺮﻭﻑٍ ﻓﹶﺒﺎﻳِﻌﻬﻦ
ﻭﺍﺳﺘﻐﻔِﺮ ﻟﹶﻬﻦ ﺍﻟﻠﱠﻪ ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﻏﹶﻔﹸﻮﺭ ﺭﺣِﻴﻢ.
) (6ﺍﻟﻨﺴﺎﺀ ،ﻣﻦ ﺍﻵﻳﺔ ،34ﻭﲤﺎﻣﻬﺎ :ﺍﻟﺮﺟﺎﻝﹸ ﻗﹶﻮﺍﻣﻮﻥﹶ ﻋﻠﹶﻰ ﺍﻟﻨﺴﺎﺀِ ﺑِﻤﺎ ﻓﹶﻀﻞﹶ ﺍﻟﻠﹼﻪ ﺑﻌﻀﻬﻢ ﻋﻠﹶﻰ ﺑﻌﺾٍ ﻭﺑِﻤﺎ ﺃﹶﻧﻔﹶﻘﹸـﻮﺍﹾ ﻣِـﻦ
ﺃﹶﻣﻮﺍﻟِﻬِﻢ ﻓﹶﺎﻟﺼﺎﻟِﺤﺎﺕ ﻗﹶﺎﻧِﺘﺎﺕ ﺣﺎﻓِﻈﹶﺎﺕ ﻟﱢﻠﹾﻐﻴﺐِ ﺑِﻤﺎ ﺣِ ﻔﻆﹶ ﺍﻟﻠﹼﻪ ﻭﺍﻟﻼﱠﺗِﻲ ﺗﺨﺎﻓﹸﻮﻥﹶ ﻧﺸﻮﺯﻫﻦ ﻓﹶﻌِﻈﹸﻮﻫﻦ ﻭﺍﻫﺠـﺮﻭﻫﻦ ﻓِـﻲ
ﺍﻟﹾﻤﻀﺎﺟِﻊِ ﻭﺍﺿﺮِﺑﻮﻫﻦ ﻓﹶﺈِﻥﹾ ﺃﹶﻃﹶﻌﻨﻜﹸﻢ ﻓﹶﻼﹶ ﺗﺒﻐﻮﺍﹾ ﻋﻠﹶﻴﻬِﻦ ﺳﺒِﻴﻼﹰ ﺇِﻥﱠ ﺍﻟﻠﹼﻪ ﻛﹶﺎﻥﹶ ﻋﻠِﻴﺎﹰ ﻛﹶﺒِﲑﺍﹰ.
) (7ﰲ )ﻫـ( ﺍﺳﺘﺜﻘﺎﻝ.
58
ﻭﺗﻘﹾﻴِﻴﺪ ﺍﳉﹶﻤﻊِ ﺑِﺎﻟﺘﺄﻧِﻴﺚِ ﻭﺍﻟﺴﻼﹶﻣﺔِ ﺟﺮﻱ ﻋﻠﹶﻰ ﺍﻟﻐﺎﻟِﺐِ ،ﻭﺇﻻﱠ ﻓﹶﻘﹶـﺪ ﻳﻜﹸـﻮﻥﹸ ﻣـﺬﹶﻛﱠﺮﺍ ﳓـﻮ:
) (2
ﺍِﺻﻄﹶﺒﻼﹶﺕٍ ،ﻭﲪﺎﻣﺎﺕٍ ،ﺟﻤﻊ ﺍِﺻﻄﹶﺒﻞ ﻭﺣﻤﺎﻡ) ،(1ﻭﻗﹶﺪ ﻳﻜﹸﻮﻥﹸ ﻣﻜﹾﺴﺮﺍ ﳓﻮ :ﺣﺒﻠﹶﻴﺎﺕٍ ﻭﺻـﺤﺮﺍﻭﺍﺕٍ
ﺟﻤﻊ ﺣﺒﻠﹶﻰ ﻭﺻﺤﺮﺍﺀ.
]9ﻅ[ ﻭﺍﻟﹾﻤﻮﺿِﻊ ﺍﻟﺮﺍﺑِﻊ) :ﰲ ﺍﻟﻔِﻌﻞِ /ﺍﻟﹾﻤﻀﺎﺭِﻉِ ﺍﻟﱠﺬِﻱ( -ﻭﰲ ﺑﻌﺾِ ﺍﻟﻨﺴﺦِ) -ﺇﺫﹶﺍ ﻟﹶﻢ ﻳﺘﺼِﻞﹾ ﺑِﺂﺧِﺮِﻩِ ﺷِﻲﺀٌ(
ﳓﻮ :ﻳﻀﺮِﺏ ،ﻭﻳﺨﺸﻰ.
ﻭﺧﺮﺝ ،ﺑِﻘﻮﻟﻪِ :ﻟﹶﻢ ﻳﺘﺼِﻞﹾ ﺑﺂﺧﺮِﻩِ ﺷﻲﺀ ﻣﺎ ﺇِﺫﹶﺍ ﺍِﺗﺼﻞﹶ ﺑِﻪِ ﻣﺎ ﻳﻮﺟِﺐ ﺑِﻨﺎﺅﻩ ،ﻭﻫﻮ ﻧﻮﻥﹸ ﺍﻟﻨِـﺴﻮﺓِ
ﳓﻮ :ﻭﺍﻟﻮﺍﻟِﺪﺍﺕ ﻳﺮﺿِﻌﻦ ،(3)ﻭﺍﻟﹾﻤﻄﹶﻠﱠﻘﹶﺎﺕ ﻳﺘﺮﺑﺼﻦ (4)ﺃﹶﻭ ﻧﻮﻥﹸ ﺍﻟﺘﻮﻛِﻴﺪِ ﺍﻟﹾﻤﺒﺎﺷِﺮﺓِ ،ﳓﻮ:ﻟﹶﻴﺴﺠﻨﻦ
ﻭﻟﹶﻴﻜﹸﻮﻧﺎ ،(5)ﺃﹶﻭ ﻳﻨﻘﹶﻞﹸ ﺇِﻋﺮﺍﺑﻪ ﻣِﻦ ﺍﻟﺮﻓﹾﻊِ ﺑِﺎﻟﻀﻤﺔِ ﺇِﱃ ﺍﻟﺮﻓﹾﻊِ ﺑِﺎﻟﻨﻮﻥِ ،ﻭﻫﻮ ﺿﻤِﲑ ﺗﺜﹾﻨِﻴﺔِ ،ﺃﹶﻭ ﺿﻤِﲑ ﺟﻤﻊٍ
ﺃﹶﻭ ﺿﻤِﲑ ﻣﺆﻧﺜﹶﺔٍ ﻣﺨﺎﻃﹶﺒﺔٍ ،ﻭﺳﻴﺄﹾﺗِﻲ.
)ﻭﺃﹶﻣﺎ ﺍﻟﻮﺍﻭ ﻓﹶﺘﻜﹸﻮﻥﹸ ﻋﻼﹶﻣﺔﹰ ﻟِﻠﹾﺮﻓﹾﻊِ ﰲ ﻣﻮﺿِﻌﲔِ(:
ﺍﻷَﻭﻝﹸ):ﺟﻤﻊ ﺍﻟﹾﻤﺬﹶﻛﱠﺮِ ﺍﻟﺴﺎﻟِﻢ (ﻭﻫﻮ»:ﻣﺎ ﺩﻝﱠ ﻋﻠﹶﻰ ﺃﹶﻛﹾﺜﹶﺮِ ﻣِﻦ ﺍِﺛﹾﻨﻴﻦِ ﺑِﺰِﻳﺎﺩﺓٍ ﰲ ﺁﺧِﺮِﻩِ ﻣﻊ ﺳﻼﹶﻣﺔِ ﺑِﻨـﺎﺀِ
ﻭﺍﺣِﺪِﻩِ«)،(6ﻓﹶﺨﺮﺝ ﻣﺎ ﺩﻝﱠ ﻋﻠﹶﻰ ﺃﹶﻗﹶﻞﱟ ﻛﹶﺎِﺛﹾﻨﻴﻦِ ،ﻭﻣﺎ ﺩﻝﱠ ﻋﻠﹶﻰ ﺫﹶﻟﻚ ﻻﹶ ﺑِﺰِﻳﺎﺩﺓٍ ﻛﹶﺎِﺳﻢِ ﺍﳉﹶﻤﻊِ ،ﻭﻣﺎ ﱂﹾ ﻳﺴﻠﹶﻢ
) (8
ﺑِﻨﺎﺀُ ﻭﺍﺣِﺪِﻩِ ،ﻭﻫﻮ ﺟﻤﻊ ﺍﻟﺘﻜﹾﺴِﲑِ .ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ:ﻗﹶﺪ ﺃﹶﻓﹾﻠﹶﺢ ﺍﻟﹾﻤﺆﻣِﻨﻮﻥﹶ (7)ﻭﻭﺟﺎﺀَ ﺍﻟﹾﻤﻌـﺬﱢﺭﻭﻥﹶ
ﻭﺳﻴﻘﹸﻮﻝﹸ ﺍﻟﹾﻤﺨﻠﱠﻔﹸﻮﻥﹶ ،(1)ﻭ ﺇِﺫﹶﺍ ﺟﺎﺀَﻙ ﺍﻟﹾﻤﻨﺎﻓِﻘﹸﻮﻥﹶ ،(2)ﻭ ﺇﻥﱠ ﺍﻟﹾﻤﻨﺎﻓِﻘِﲔ ﻟﹶﻜﹶﺎﺫِﺑﻮﻥﹶ .(3)
ﻭﺳﻤﻲ ﺳﺎﻟِﻤﺎ ﻟِﺴﻼﹶﻣﺔِ ﺑِﻨﺎﺀِ ﺍﻟﹾﻤﻔﹾﺮﺩِ ﻓِﻴﻪِ ﻣﻊ ﻗﹶﻄﹾﻊِ ﺍﻟﻨﻈﹶﺮِ ﻋﻦِ ﺍﻟﻮﺍﻭِ ﻭﺍﻟﻨﻮﻥِ ،ﺃﹶﻭِ ﺍﻟﻴـﺎﺀِ ،ﻭﺍﻟﻨـﻮﻥِ
ﻭﺷﺮﻁﹸ ﺇِﻋﺮﺍﺑِﻪِ ﺑِﻤﺎ ﺫﹶﻛﹶﺮ- ،ﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﺍِﺳﻤﺎ -ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻋﻠﹶﻤﺎ ﻟِﻤﺬﻛﱠﺮٍ ﻋﺎﻗﻞٍ ﺧﺎﻝٍ ﻣِﻦ ﺗﺎﺀِ ﺍﻟﺘﺄﹾﻧِﻴﺚِ ،ﻭﻣِ ﻦ
ﺍﻟﺘﺮﻛِﻴﺐِ ،ﻭﺇﻥﹾ ﻛﹶﺎﻥﹶ ﺻِﻔﹶﺔﹰ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺻِﻔﹶﺔﹰ ﻟِﻤﺬﹶﻛﱠﺮٍ ﻋﺎﻗِﻞٍ ﺧﺎﻝٍ ﻣِﻦ ﺗﺎﺀِ ﺍﻟﺘﺄﹾﻧِﻴﺚِ ﻟﹶﻴﺲ ﻣِﻦ ﺑﺎﺏِ "ﺃﹶﻓﹾﻌﻞﹾ-
ﻓﹶﻌﻼﹶﺀْ" ،ﻭﻻﹶ ﻣِﻦ ﺑﺎﺏِ "ﻓﹶﻌﻼﹶﻥﹾ-ﻓﻌﻠﹶﻰ" ،ﻭﻻﹶ ﻣﺎ ﻳﺴﺘﻮِﻱ ﻓِﻴﻪِ ﺍﻟﹾﻤﺬﹶﻛﱠﺮ ﻭﺍﻟﹾﻤﺆﻧـﺚﹸ ﻛﹶـﺼﺒﻮﺭٍ ،ﻭﻗﹶﺘِﻴـﻞٍ،
) (5
ﻭﺟﺮِﻳﺢٍ) (4ﻭﺃﹶﻟﹾﺤﻘﹸﻮﺍ ﺑِﻬﺬﹶﺍ ﺍﻟﹾﺠﻤﻊِ ﺃﹶﺭﺑﻌﺔﹶ ﺃﹶﻧﻮﺍﻉِ:
ﺃﹶﺣﺪﻫﺎ :ﺃﹶﺳﻤﺎﺀُ ﺟﻤﻮﻉِ ﻭﻫﻲ :ﺃﹸﻭﻟﹸﻮ ،ﻭﻋﺎﻟﹶﻤﻮﻥﹶ ،ﻭﻋِﺸﺮﻭﻥﹾ ﻭﺑﺎﺑﻪ ﺇﱃ ﺗِﺴﻌِﲔ.
ﺍﻟﺜﱠﺎﻧِﻲ :ﺟﻤﻮﻉ ﺗﻜﹾﺴِﲑٍ ﻭﻫﻲ :ﺑﻨﻮﻥﹶ ،ﻭﺁﺧﺮﻭﻥﹶ ،ﻭﺃﹶﺭﺿﻮﻥﹶ ،ﻭﺳِﻨﻮﻥﹶ ،ﻭﺑﺎﺑﻪ ،ﻓﹶﺈِﻥﱠ ﻫﺬﺍ ﺍﳉﹶﻤـﻊ
ﻣﻄﱠﺮِﺩ ﰲ ﻛﹸﻞﱢ ﺛﹸﻼﺛِﻲ ﺣﺬِﻓﹶﺖ ﻻﹶﻣﻪ ،ﻭﻋﻮﺽ ﻣِﻨﻬﻤﺎ) (6ﻫﺎﺀُ ﺍﻟﺘﺄﻧِﻴﺚﹾ ،ﻭﻟﹶﻢ ﻳﻜﹶﺴﺮ ﳓﻮ :ﻋِـﻀﺔﹲ
ﻭﻋِﻀِﻴِﻦ ،(7)ﻭﻋِﺰﺓﹲ ﻭﻋِﺰِﻳﻦ ،ﻭﺛﹸﺒﺔﹲ ،ﻭﺛﹸﺒِﲔ.
ﺍﻟﺜﱠﺎﻟِﺚﹸ :ﺟﻤﻊ ﺗﺼﺤِﻴﺢِ ﻟﹶﻢ ﻳﺴﺘﻮﻑِ ﺍﻟﺸﺮﻭﻁﹶ ﻛﹶﺄﹶﻫﻠﹸﻮﻥﹶ ،ﻭﻭﺍﺑِﻠﹸﻮﻥﹶ؛ ﻷﻥﱠ ﺃﹶﻫﻼﹰ ،ﻭﻭﺍﺑِـﻼﹰ ﻟﹶﻴـﺴﺎ
ﻋﻠﹶﻤﻴﻦِ ﻭﻻﹶ ﺻِﻔﹶﺘﻴﻦِ؛ ﻭﻷَﻥﱠ ﻭﺍﺑِﻼﹰ ﻟِﻐﻴﺮِ ﻋﺎﻗِﻞٍ.
ﺍﻟﺮﺍﺑِﻊ :ﻣﺎ ﻳﺴﻤﻰ ﺑِﻪِ ﻣِﻦ ﻫﺬﹶﺍ ﺍﳉﹶﻤﻊِ ،ﻭﻣﺎ ﺃﹸﻟﹾﺤِﻖ ﺑِﻪِ ﻛﹶﻌِﻠﱢﻴﻮﻥﹶ ،ﻭﺯﻳﺪﻭﻥ ﺳﻤﻲ ﺑِﻪِ.
ﻭﺍﻟﹾﻤﻮﺿِﻊ ﺍﻟﺜﱠﺎﱐ ) /ﰲ ﺍﻷَﺳﻤﺎﺀِ ﺍﳋﹶﻤﺴﺔِ ( ،ﻭﰲ ﺑﻌﺾِ ﺍﻟﻨﺴﺦِ ﺍﻟﺴِﺘﺔِ ) ﻭﻫِﻲ :ﺃﹶﺧﻮﻙ ، ﻭﺃﹶﺑـﻮﻙ ]10ﻭ[
) (9
ﻭﺣﻤﻮﻙ ،ﻭﻓﹸﻮﻙ ،ﻭﺫﹸﻭﻣﺎﻝٍ( ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻗﹶﺎﻝﹶ ﺃﹶﺑـﻮﻫﻢ (8) ﻭﺃﹶﺑﻮﻧـﺎ ﺷـﻴﺦ ﻛﹶـﺒِﲑ
) (1ﺍﻟﻔﺘﺢ ،ﻣﻦ ﺍﻵﻳﺔ ،15ﻭﲤﺎﻣﻬﺎ :ﺳﻴﻘﹸﻮﻝﹸ ﺍﻟﹾﻤﺨﻠﱠﻔﹸﻮﻥﹶ ﺇِﺫﹶﺍ ﺍﻧﻄﹶﻠﹶﻘﹾﺘﻢ ﺇِﻟﹶﻰ ﻣﻐﺎﻧِﻢ ﻟِﺘﺄﹾﺧﺬﹸﻭﻫﺎ ﺫﹶﺭﻭﻧﺎ ﻧﺘﺒِﻌﻜﹸﻢ ﻳﺮِﻳﺪﻭﻥﹶ ﺃﹶﻥ ﻳﺒﺪﻟﹸﻮﺍ
ﻛﹶﻠﹶﺎﻡ ﺍﻟﻠﱠﻪِ ﻗﹸﻞ ﻟﹶﻦ ﺗﺘﺒِﻌﻮﻧﺎ ﻛﹶﺬﹶﻟِﻜﹸﻢ ﻗﹶﺎﻝﹶ ﺍﻟﻠﱠﻪ ﻣِﻦ ﻗﹶﺒﻞﹸ ﻓﹶﺴﻴﻘﹸﻮﻟﹸﻮﻥﹶ ﺑﻞﹾ ﺗﺤﺴﺪﻭﻧﻨﺎ ﺑﻞﹾ ﻛﹶﺎﻧﻮﺍ ﻟﹶﺎ ﻳﻔﹾﻘﹶﻬﻮﻥﹶ ﺇِﻟﱠﺎ ﻗﹶﻠِﻴﻼﹰ .
) (2ﺍﳌﻨﺎﻓﻘﻮﻥ ،ﻣﻦ ﺍﻵﻳﺔ ،01ﻭﲤﺎﻣﻬﺎ :ﺇِﺫﹶﺍ ﺟﺎﺀﻙ ﺍﻟﹾﻤﻨﺎﻓِﻘﹸﻮﻥﹶ ﻗﹶﺎﻟﹸﻮﺍ ﻧﺸﻬﺪ ﺇِﻧﻚ ﻟﹶﺮﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ ﻭﺍﻟﻠﱠﻪ ﻳﻌﻠﹶﻢ ﺇِﻧﻚ ﻟﹶﺮﺳﻮﻟﹸﻪ ﻭﺍﻟﻠﱠﻪ
ﻳﺸﻬﺪ ﺇِﻥﱠ ﺍﻟﹾﻤﻨﺎﻓِﻘِﲔ ﻟﹶﻜﹶﺎﺫِﺑﻮﻥﹶ .
) (3ﺍﳌﻨﺎﻓﻘﻮﻥ.01
) (4ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ.63-61/1:
) (5ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﺑﻦ ﺍﻟﻨﺎﻇﻢ :ﺹ ،47 ،46ﻭﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ.52/1:
) (6ﰲ )ﻫـ( ﻋﻨﻬﺎ.
) (7ﺍﻟﻌﻀﺔ :ﺍﻟﻘﻄﻌﺔ ﻭﺍﻟﻔﺮﻗﺔ ،ﻭﺍﺣﺪﺎ ﻋﻀﺔ ،ﻭﻫﻲ ﻣﻦ ﺍﻷﲰﺎﺀ ﺍﻟﻨﺎﻗﺼﺔ ،ﻭﺃﺻﻠﻬﺎ ﻋِﻀﻮﺓ .ﻳﻨﻈﺮ :ﻟﺴﺎﻥ ﺍﻟﻌـﺮﺏ :ﻣـﺎﺩﺓ
)ﻋﻀﺎ(.
) (8ﻳﻮﺳﻒ ،ﻣﻦ ﺍﻵﻳﺔ ،94ﻭﲤﺎﻣﻬﺎ :ﻭﻟﹶﻤﺎ ﻓﹶﺼﻠﹶﺖِ ﺍﻟﹾﻌِﲑ ﻗﹶﺎﻝﹶ ﺃﹶﺑﻮﻫﻢ ﺇِﻧﻲ ﻟﹶﺄﹶﺟِﺪ ﺭِﻳﺢ ﻳﻮﺳﻒ ﻟﹶﻮﻻﹶ ﺃﹶﻥ ﺗﻔﹶﻨﺪﻭﻥِ .
) (9ﺍﻟﻘﺼﺺ ،ﻣﻦ ﺍﻵﻳﺔ ،23ﻭﲤﺎﻣﻬﺎ :ﻭﻟﹶﻤﺎ ﻭﺭﺩ ﻣﺎﺀ ﻣﺪﻳﻦ ﻭﺟﺪ ﻋﻠﹶﻴﻪِ ﺃﹸﻣﺔﹰ ﻣﻦ ﺍﻟﻨﺎﺱِ ﻳﺴﻘﹸﻮﻥﹶ ﻭﻭﺟﺪ ﻣِﻦ ﺩﻭﻧِﻬِﻢ ﺍﻣﺮﺃﺗﻴﻦِ
ﺗﺬﹸﻭﺩﺍﻥِ ﻗﹶﺎﻝﹶ ﻣﺎ ﺧﻄﹾﺒﻜﹸﻤﺎ ﻗﹶﺎﻟﹶﺘﺎ ﻟﹶﺎ ﻧﺴﻘِﻲ ﺣﺘﻰ ﻳﺼﺪِﺭ ﺍﻟﺮﻋﺎﺀ ﻭﺃﹶﺑﻮﻧﺎ ﺷﻴﺦ ﻛﹶﺒِﲑ.
60
ﻭﺃﹶﻧﺎ ﺃﹶﺧﻮﻙ ،(1) ﻭ ﻟﹶﻴﻨﻔِﻖ ﺫﹸﻭ ﺳﻌﺔٍ ،(2)ﺇﻥﱠ ﺭﺑﻚ ﻟﹶﺬﹸﻭ ﻓﹶﻀﻞِ ﻋﻠﹶﻰ ﺍﻟﹶﻨﺎﺱِ .(3)
ﻭﺗﻘﹸﻮﻝﹸ :ﺟﺎﺀَ ﺣﻤﻮﻫﺎ ،ﻭﺍِﻧﻔﹾﺘﺢ ﻓﹸﻮﻩ ،(4)ﻭﺷﺮﻁﹸ ﺇِﻋﺮﺍﺑِﻬﺎ ﺑِﻤﺎ ﺫﹶﻛﹶﺮ ﻛﹶﻮﻧﻬﺎ ﻣﻜﹶﺒﺮﺓﹰ ﻣﻀﺎﻓﹶﺔﹰ ﻟِﻐﻴـﺮِ
ﻳﺎﺀِ ﺍﻟﹾﻤﺘﻜﹶﻠﱢﻢِ ﻣﻔﹾﺮﺩﺓﹰ ،ﻭﻫﺬِﻩِ ﺍﻟﺸﺮﻭﻁﹸ ﺗﺴﺘﻔﹶﺎﺩ ﻣِﻦ ﺫِﻛﹾﺮِ ﺍﻟﹾﻤﺼﻨﻒِ ﻟﹶﻬﺎ ،ﻛﹶﺬﹶﻟِﻚ ﻭﺇِﻥﹾ ﻛﹶﺎﻧﺖ ﻣﺜﹶﻨﺎﺓﹰ ﺃﹸﻋﺮِﺑﺖ
ﺇِﻋﺮﺍﺏ ﺍﻟﹾﻤﺜﹶﻨﻰ ،ﺃﹶﻭ ﻣﺠﻤﻮﻋﺔﹰ ﺃﹸﻋﺮِﺑﺖ ﺇِﻋﺮﺍﺏ ﺫﹶﻟِﻚ ﺍﻟﹾﺠﻤﻊِ ﺃﹶﻭ ﻣﺼﻐﺮﺓﹰ ،ﺃﹶﻭ ﻏﹶﻴـﺮ ﻣـﻀﺎﻓﹶﺔٍ ﺃﹸﻋﺮِﺑـﺖ
ﺑِﺤﺮﻛﹶﺎﺕٍ ﻇﹶﺎﻫِﺮﺓٍ) ،(5ﺃﹶﻭ ﻣﻀﺎﻓﹶﺔﹰ ﺇِﱃ ﻳﺎﺀِ ﺍﻟﹾﻤﺘﻜﹶﻠﱢﻢِ ﺃﹸﻋﺮِﺑﺖ ﺑِﺤﺮﻛﹶﺎﺕٍ ﻣﻘﹶﺪﺭﺓٍ ﻋﻠﹶﻰ ﻣﺎ ﻗﹶﺒﻞﹶ ﺍﻟﻴﺎﺀِ ﺗﻌﺬﱡﺭﺍ.
ﻭﺃﹶﺷﺎﺭ ﺑِﻘﹶﻮﻟِﻪِ":ﻭﻓﹸﻮﻙ ،"ﺇِﱃ ﺃﹶﻥﱠ ﺷﺮﻁﹶ ﺇِﻋﺮﺍﺑِﻪِ ﺑِﻤﺎ ﺫﹶﻛﹶﺮ ﺃﻥﹾ ﺗﻔﹶﺎﺭِﻗﹶﻪ ﺍﳌِﻴﻢ ،ﻭِﺑِﻘﹶﻮﻟِﻪِ:ﺫﹸﻭﻣﺎﻝٍ ﺇﱃ ﺃﹶﻥﱠ
ﺷﺮﻁﹶ "ﺫﹸﻭ "ﺃﹶﻥﹾ ﺗﻜﹸﻮﻥ ﺑِﻤﻌﻨﻰ ﺻﺎﺣِﺐ ﺍِﺣﺘِﺮﺍﺯﺍ ﻣِﻦ ﺫﹸﻭ ﺍﻟﹾﻤﻮﺻﻮﻟﹶﺔِ) (6ﰲ ﻟﹸﻐﺔِ ﻃﹶﻲﺀِ) (7ﻓﹶﺈﻧﻬﺎ ﻣﺒﻨِﻴﺔﹲ ﻋﻠﹶـﻰ
ﺍﻷَﻋﺮﻑِ.
) (10
ﻭﺃﹶﺳﻘﹶﻂﹶ"ﺍﻟﹾﻬﻦ "ﻋﻠﹶﻰ ﺍﻟﺘﻌﺒِﲑِ ﺑِﺎﻟﹾﺨﻤﺴﺔِ ﺗِﺒﻌﺎ ﻟِﻠﹾﻔﹶﺮﺍﺀَ)(8ﻭﺍﻟﺰﺟﺎﺟِﻲ(9)ﻷﻥﱠ ﺇِﻋﺮﺍﺑﻪ ﺑِﺎﻟﹾﺤﺮﻭﻑِ ﰲ ﻟﹸﻐﺔِ ﻗﹶﻠِﻴﻠﹶﺔٍِ
) (1ﻳﻮﺳﻒ ،ﻣﻦ ﺍﻵﻳﺔ ،69ﻭﲤﺎﻣﻬﺎ :ﻭﻟﹶﻤﺎ ﺩﺧﻠﹸﻮﺍﹾ ﻋﻠﹶﻰ ﻳﻮﺳﻒ ﺁﻭﻯ ﺇِﻟﹶﻴﻪِ ﺃﹶﺧﺎﻩ ﻗﹶﺎﻝﹶ ﺇِﻧﻲ ﺃﹶﻧﺎﹾ ﺃﹶﺧﻮﻙ ﻓﹶﻼﹶ ﺗﺒﺘﺌِﺲ ﺑِﻤﺎ ﻛﹶـﺎﻧﻮﺍﹾ
ﻳﻌﻤﻠﹸﻮﻥﹶ.
) (2ﺍﻟﻄﻼﻕ ،ﻣﻦ ﺍﻵﻳﺔ ،07ﻳﻨﻈﺮ ﲤﺎﻣﻬﺎ :ﺹ.48
) (3ﺍﻟﻨﻤﻞ ،ﻣﻦ ﺍﻵﻳﺔ ،73ﻭﲤﺎﻣﻬﺎ :ﻭﺇِﻥﱠ ﺭﺑﻚ ﻟﹶﺬﹸﻭ ﻓﹶﻀﻞٍ ﻋﻠﹶﻰ ﺍﻟﻨﺎﺱِ ﻭﻟﹶﻜِﻦ ﺃﹶﻛﹾﺜﹶﺮﻫﻢ ﻟﹶﺎ ﻳﺸﻜﹸﺮﻭﻥﹶ .
) (4ﰲ )ﻫـ( ﻓﻮﻙ.
) (5ﺳﺎﻗﻄﺔ ﻣﻦ )ﻫـ(.
) (6ﺫﻭ ﺍﳌﻮﺻﻮﻟﺔ .ﻳﻨﻈﺮ :ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ،43/1:ﻭﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ.103/1:
) (7ﻗﺒﻴﻠﺔ ﻋﻈﻴﻤﺔ ﻣﻦ ﻛﻬﻼﻥ ،ﻣﻦ ﺍﻟﻘﺤﻄﺎﻧﻴﺔ ﺗﻨﺴﺐ ﺇﱃ ﻃﻲﺀ ﺑﻦ ﺃﹸﺩﺩ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﻳﺸﺠﺐ ﺑﻦ ﻋﺮﻳﺐ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﻛﻬﻼﻥ
ﺗﺘﻔﺮﻉ ﻣﻦ ﺑﲏ ﻃﻲﺀ ﺑﻄﻮﻥ ﻭﺃﻓﺨﺎﺫ ﻋﺪﻳﺪﺓ .ﻳﻨﻈﺮ :ﻣﻌﺠﻢ ﻗﺒﺎﺋﻞ ﺍﻟﻌﺮﺏ ﺍﻟﻘﺪﳝﺔ ﻭﺍﳊﺪﻳﺜﺔ ،ﻋﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ ﺩﺍﺭ ﺍﻟﻌﻠـﻢ
ﻟﻠﻤﻼﻳﲔ ،ﺑﲑﻭﺕ ،ﻁ1388 ،2ﻫـ1968-ﻡ.619/2 :
) (8ﻫﻮ ﺃﺑﻮ ﺯﻛﺮﻳﺎ ﳛﻲ ﺑﻦ ﺯﻳﺎﺩ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﻨﻈﻮﺭ ﺍﻟﻜﻮﰲ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﻔﺮﺍﺀ ،ﻭﻟﺪ ﰲ ﺍﻟﻜﻮﻓﺔ ﺳﻨﺔ144ﻫـ ،ﻛﺎﻥ ﺃﻋﻠﻢ
ﺍﻟﻜﻮﻓﻴﲔ ﺑﺎﻟﻨﺤﻮ ،ﺃﺧﺬ ﻋﻦ ﺃﰊ ﺍﳊﺴﻦ ﺍﻟﻜﺴﺎﺋﻲ ،ﻭﻋﻦ ﻳﻮﻧﺲ ﺑﻦ ﺣﺒﻴﺐ ﺍﻟﺒﺼﺮﻱ ،ﺗﻮﰲ ﺳﻨﺔ207ﻫـ ،ﻣﻦ ﺗـﺼﺎﻧﻴﻔﻪ:
ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ،ﺍﳌﻘﺼﻮﺭ ﻭﺍﳌﻤﺪﻭﺩ .ﻳﻨﻈﺮ :ﺍﻟﻔﻬﺮﺳﺖ ،ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﻳﻌﻘﻮﺏ ﺍﺳﺤﺎﻕ ﺍﳌﻌـﺮﻭﻑ ﺑﺎﻟﻨـﺪﱘ ،ﺽ
ﻭﺷﺮ :ﻳﻮﺳﻒ ﻋﻠﻲ ﺍﻟﻄﻮﻳﻞ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴـﺔ ،ﺑـﲑﻭﺕ ﻁ1416 ،1ﻫــ1996-ﻡ :ﺹ ،106-105ﻭﻣﻌﺠـﻢ
ﺍﻷﺩﺑﺎﺀ ،619/5:ﻭﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ 145/5:ﻭﺍﻟﺒﻠﻐﺔ :ﺹ ،195ﻭﺑﻐﻴﺔ ﺍﻟﻮﻋﺎﺓ.333/2:
) (9ﻫﻮ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﺍﺳﺤﺎﻕ ﺍﻟﺰﺟﺎﺟﻲ ﺍﻟﻨﺤﻮﻱ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺩﺍﺭﺍ ﻭﻧﺸﺄﺓ ،ﺍﻟﻨﻬﺎﻭﻧﺪﻱ ﺃﺻﻼ ﻭﻣﻮﻟﺪﺍ ،ﻛﺎﻥ ﺇﻣﺎﻣﺎ
ﰲ ﻋﻠﻢ ﺍﻟﻨﺤﻮ ،ﻭﺻﺤﺐ ﺃﺑﺎ ﺍﺳﺤﺎﻕ ﺑﻦ ﺍﻟﺴﺮﻱ ﺍﻟﺰﺟﺎﺝ ﻓﻨﻨﺴﺐ ﺇﻟﻴﻪ ،ﺗﻮﰲ ﰲ337:ﻫـ ،ﻭﻗﻴﻞ339ﻫـ ،ﻭﻗﻴﻞ340ﻫـ
ﻣﻦ ﻛﺘﺒﻪ :ﺍﳉﻤﻞ ﺍﻟﻜﱪﻯ ،ﻭﻛﺘﺎﺏ "ﺍﻹﺻﻼﺡ ﰲ ﻋﻠﻞ ﺍﻟﻨﺤﻮ" .ﻳﻨﻈﺮ :ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴـﺎﻥ ،112/3:ﻭﺑﻐﻴـﺔﺍﻟﻮﻋﺎﺓ77/2:
ﻭﺍﻷﻋﻼﻡ.299/3:
) (10ﺗﻘﻮﻝ" :ﻫﺬﺍ ﻫﻨﻮﻙ "ﻭ"ﺭﺃﻳﺖ ﻫﻨﺎﻙِ"" ،ﻭﻣﺮﺭﺕ ﻨﻴﻚِ" ،ﺫﻛﺮﻫﺎ ﺳﻴﺒﻮﻳﻪ)ﺕ180ﻫـ( ،ﻭﱂ ﻳﻄﻠﻊ ﻋﻠﻴﻬـﺎ ﺍﻟﻔـﺮﺍﺀُ
)ﺕ ،(207ﻭﻻ ﺍﻟﺰﺟﺎﺟﻲ337)ﻫـ( ،ﻓﺄﺳﻘﻄﺎﻩ ﻣﻦ ﻋﺪﺓ ﻫﺬﻩ ﺍﻷﲰﺎﺀ ﻭﻋﺪﺍﻫﺎ ﲬﺴﺔﹲ .ﻳﻨﻈﺮ :ﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ.54
61
ﻭﻫﺬِﻩِ ﺍﻷَﺳﻤﺎﺀُ ﺗﺴﺘﻌﻤﻞﹸ ﻣﻔﹾﺮﺩﺓﹰ ﻭﻣﻀﺎﻓﹶﺔﹰ ﺇﻻﱠ "ﺫﹸﻭ "ﻓﹶﺈﻧﻬﺎ ﻻﹶ ﺗﺴﺘﻌﻤﻞﹸ ﺇﻻﱠ ﻣﻀﺎﻓﹶﺔﹰ ﺇﱃ ﺍِﺳﻢِ ﺟِﻨﺲٍ ﻇﹶﺎﻫِﺮٍ،
ﻭﻗﹶﺪ ﺗﻘﹶﻊ ﻣﻀﺎﻓﹶﺔﹰ ﺇﱃ ﺿﻤِﲑٍ ﻛﹶﻘﻮﻟﻪِ :ﺍﻟﻠﱠﻬﻢ ﺻﻞﱢ ﻭﺳﻠﱢﻢ ﻋﻠﹶﻰ ﺳﻴﺪِﻧﺎ ﻣﺤﻤﺪٍ ﻭﺫﹶﻭِﻳﻪِ.
) (1
ﻭﺃﹶﻋﻠﹶﻢ ﺃﹶﻥﱠ ﰲ ﺇِﻋﺮﺍﺏِ ﻫﺬِﻩِ ﺍﻷَﺳﻤﺎﺀِ ﻣﺬﹶﺍﻫِﺐ ﺃﹶﺷﻬﺮﻫﺎ ﻣﺬﹾﻫﺒﺎﻥِ:
ﺃﹶﺣﺪﻫﻤﺎ:ﺇﻥﱠ ﺇِﻋﺮﺍﺑﻬﺎ ﲝﺮﻛﹶﺎﺕٍ ﻣﻘﹶﺪﺭﺓٍ ﰲ ﺍﻟﻮﺍﻭِ ﻭﺍﻷَﻟِﻒِ ﻭﺍﻟﻴﺎﺀِ ﻭﻫﻮ ﻣﺬﹾﻫﺐ ﺳِﻴﺒﻮﻳﻪِ ﻭﲨﻬﻮﺭ ﺍﻟﺒﺼﺮِﻳﲔ.
) (2
ﻗﹶﺎﻝﹶ ﺍِﺑﻦ ﻣﺎﻟِﻚٍ ﰲ ﺷﺮﺡِ ﺍﻟﺘﺴﻬِﻴﻞِ» :ﻭﻫﻮ ﺍﻷَﺻﺢ«
ﻭﺍﻟﺜﱠﺎﱐ :ﻭﻫﻮ ﻣﺎ ﺟﺮﻯ ﻋﻠﹶﻴﻪِ ﺍﻟﹾﻤﺼﻨﻒ ﻛﹶﻜﹶﺜِﲑِ ﻣِﻦ ﺍﻟﹾﻤﺼﻨﻔِﲔ"ﺇﻥﱠ ﻫﺬِﻩ ﺍﻟﹾﺤﺮﻭﻑ ﻋﻼﹶﻣﺎﺕ ﺍﻹِﻋـﺮﺍﺏِ
ﻷﻧﻬﺎ ﺗﺨﺘﻠِﻒ ﺑِﺎﺧﺘِﻼﹶﻑِ ﺍﻟﻌﻮﺍﻣِﻞِ ﻛﹶﺎﳊﹶﺮﻛﹶﺎﺕِ ﻓﹶﻮﺟﺐ ﺃﹶﻥﹾ ﺗﻜﹸﻮﻥﹶ ﻋﻼﹶﻣﺎﺕ ﺍﻹِﻋﺮﺍﺏِ ﻛﹶﺎﻟﹾﺤﺮﻛﹶﺎﺕِ ،ﻭﻷَﻥﱠ
]10ﻅ[ ﺍﻹِﻋﺮﺍﺏ ﺇﻧﻤﺎ ﺟِﻰﺀَ ﺑِﻪِ ﻟﹶﻴﺪﻝﱠ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻌﻨﻰ ﺍﳊﹶﺎﺩِﺙِ ﺑِﺎﻟﺘﺮﻛِﻴﺐِ،ﻭﻫﺬِﻩِ ﺍﳊﹸﺮﻭﻑ ﺻﺎﻟِﺤﺔﹲ ﻟِﺬﹶﻟِﻚ/ﻛﹶﺼﻼﹶﺣِﻴِ ﺔ
ﺍﳊﹶﺮﻛﹶﺎﺕِ ﻓﹶﻼﹶ ﻣﺎﻧِﻊ ﻣِﻦ ﺟﻌﻠِﻬﺎ ﻋﻼﹶﻣﺎﺕٍ ﻟﹶﻪ ،ﻭﻻﹶ ﻳﻘﹶﺎﻝﹸ ﻳﻠﹾﺰﻡ ﻋﻠﹶﻴﻪِ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻟﹶﻬﺎ ﺣﺮﻑ ﺇِﻋـﺮﺍﺏٍ ،ﻭﺃﹶﻥﹾ
ﻳﻜﹸﻮﻥﹶ ﺍﻻِﺳﻢ ﰲ ﺑﻌﻀِﻬﺎ ﻋﻠﹶﻰ ﺣﺮﻑٍ ﻭﺍﺣِﺪٍ ،ﻭﻫﻮ "ﻓﹸﻮ "ﻭ"ﺫﹸﻭ ،"ﻭﻻﹶ ﻧﻈِﲑ ﻟِﺬﹶﻟِﻚ ﻷﻧﺎ ﻧﺠِﻴـﺐ ﻋـﻦِ
ﺍﻷَﻭﻝِ ﺑِﺄﻥﱠ ﺍﻟﹾﻤﻌﺮﺏ ﺇﻧﻤﺎ ﻳﻘﹾﺘﻀِﻲ ﺣﺮﻑ ﺇِﻋﺮﺍﺏٍ ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﻋﻼﹶﻣﺔﹸ ﺇِﻋﺮﺍﺑِﻪِ ﺣﺮﻛﹶﺔﹰ ﻟِﺎِﻗﹾﺘِـﻀﺎﺋِﻬﺎ ﻣﺤـﻼ،
ﺑِﺨِﻼﹶﻑِ ﺍﳊﹶﺮﻑِ ﺇﺫﹶﺍ ﺟﻌِﻞﹶ ﻋﻼﹶﻣﺔﹰ ﻟِﻘِﻴﺎﻣِﻪِ ﺑِﻨِﻔﹾﺴِﻪِ .ﻭﻋﻦِ ﺍﻟﺜﱠﺎﻧِﻲ :ﺑﺄﻥﱠ ﻟﹸﺰﻭﻡ ﺣﺮﻑِ ﺍﻟﻌِﻠﱠﺔِ "ﻟِﻔﹸـﻮ" ،ﻭ"ﺫﹸﻭ"
ﻗﹶﺎﺋِﻢ ﻣﻘﹶﺎﻡ ﺣﺮﻑٍ ﺁﺧﺮ ،ﻭﻟِﺬﹶﻟِﻚ ﻻﹶ ﻳﻔﹾﺮﺩ" ﻓﹸﻮ "ﺇﻻﱠ ﻣﻌﻮﺿﺎ ﻣِﻦ ﻭﺍﻭِﻩِ ﻣِﻴﻢ ،ﻭﻻﹶ ﻳﻔﹶﺮﺩ" ﺫﹸﻭ "ﺑِﻮﺟـﻪٍ ،ﻭﰲ
ﺃﹶﺑﻮﻙ ،ﻭﺃﹶﺧﻮﻙ ﻭﺣﻤﻮﻙ ﻟﹸﻐﺘﺎﻥِ ﺃﹸﺧﺮﻳﺎﻥِ:
ﺍﻟﻘﹶﺼﺮ ﻭﻫﻮ ﺃﻥﹾ ﺗﻌﺮﺏ ﺑِﺤﺮﻛﹶﺎﺕٍ ﻣﻘﺪﺭﺓٍ ﻋﻠﹶﻰ ﺍﻷَﻟِﻒِ ﺗﻌﺬﱡﺭﺍ.
ﻭﺍﻟﻨﻘﹾﺺ ﻭﻫﻮ ﺣﺬﹾﻑ ﺍﻟﻼﱠﻡِ ،ﻭِﺇِﻋﺮﺍﺑﻬﺎ ﺑِﺤﺮﻛﹶﺎﺕٍ ﻇﹶﺎﻫِﺮﺓٍ ﻭﺍﳊﹶﻢ ﺃﺑﻮ ﺍﻟﺰﻭﺝِ ﻭﻧﺤﻮﻩِ ﻣِﻦ ﺃﻗﹶﺎﺭِﺑِﻪِ ،ﻭﻳﻄﹾﻠﹶﻖ
ﻋﻠﹶﻰ ﺃﹶﻗﹶﺎﺭِﺏِ ﺍﻟﺰﻭﺟﺔِ.
)ﻭﺃﻣﺎ ﺍﻷﻟِﻒ ،ﻓﹶﺘﻜﹸﻮﻥﹸ ﻋﻼﹶﻣﺔﹰ ﻟِﻠﹾﺮﻓﹾﻊِ ﰲ ﺗﺜﹾﻨِﻴﺔِ ﺍﻷَﺳﻤﺎﺀِ ﺧﺎﺻﺔﹰ( ﳓﻮ :ﻫﺬﹶﺍﻥِ ﺧﺼﻤﺎﻥِ ،ﻭﻗﹶـﺎﻝﹶ
ﺭﺟﻼﹶﻥِ ،ﻭ]ﻛﹶﻘﻮﻟﻪِ ﺗﻌﺎﱃ[ ) :(3ﺗﺒﺖ ﻳﺪﺍﹾ ﺃﹶﺑِﻲ ﻟﹶﻬﺐٍ .(4)
) (1ﰲ ﺍﳌﺴﺄﻟﺔ ﻋﺸﺮﺓ ﻣﺬﺍﻫﺐ ،ﻟﻜﻦ ﺃﻗﻮﺍﻫﺎ ﺍﳌﺬﻫﺒﺎﻥ ﺍﻟﺘﺎﻟﻴﺎﻥ :ﻣﺬﻫﺐ ﺳﻴﺒﻮﻳﻪ)ﺃﺑﻮ ﺑـﺸﺮ ﻋﻤـﺮﻭ ﺑـﻦ ﻋﺜﻤـﺎﻥ ﺕ180ﻫــ(
ﻭﺍﻟﻔﺎﺭﺳﻲ)ﺃﺑﻮ ﻋﻠﻲ ﺍﳊﺴﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﻐﻔﺎﺭ ﺕ377ﻫـ( ﻭﲨﻬﻮﺭ ﺍﻟﺒﺼﺮﻳﲔ ﺃﺎ ﻣﻌﺮﺑﺔ ﲝﺮﻛﺎﺕ ﻣﻘﺪﺭﺓ ﻋﻠﹶﻰ ﺍﳊﺮﻭﻑ ﻭﺃﻗﺮﻩ ﺍﺑـﻦ
ﻣﺎﻟﻚ )ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﻣﺎﻟﻚ ﺕ672ﻫـ( ،ﻭﺍﻟﺜﺎﱐ ﻫﻮ ﻣﺬﻫﺐ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﻨﺤﻮﻳﲔ ﻣﻨﻬﻢ ﺍﻟﺰﺟﺎﺟﻲ )ﺃﺑﻮ ﺍﻟﻘﺎﺳـﻢ ﻋﺒـﺪ
ﺍﻟﺮﲪﻦ ﺕ337ﻫـ( ﻭﻗﻄﺮﺏ )ﺃﺑﻮ ﻋﻠﻲ ﳏﻤﺪ ﺕ206ﻫـ( ﻭﺍﻟﺰﻳﺎﺩﻱ )ﺃﺑﻮ ﺍﺳﺤﺎﻕ ﺍﻟﺰﻳﺎﺩﻱ ﺕ117ﻫـ( ﻣﻦ ﺍﻟﺒـﺼﺮﻳﲔ،
ﻭﻫﺸﺎﻡ ﻣﻦ ﺍﻟﻜﻮﻓﻴﲔ ﻭﻫﻮ ﺇﻋﺮﺍﺏ ﺍﻷﲰﺎﺀ ﻫﺬﻩ ﺑﺎﻷﺣﺮﻑ .ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ ،47/1:ﻭﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ.111-110/1:
) (2ﻳﻨﻈﺮ :ﺗﺴﻬﻴﻞ ﺍﻟﻔﻮﺍﺋﺪ ﻭﺗﻜﻤﻴﻞ ﺍﳌﻘﺎﺻﺪ ،ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﻣﺎﻟﻚ ،ﺍﳌﺆﺳﺴﺔ ﺍﳌﺼﺮﻳﺔ ﺍﻟﻌﺎﻣﺔ ﻟﻠﺘـﺄﻟﻴﻒ ﻭﺍﻟﻨـﺸﺮ،
ﺍﻟﻘﺎﻫﺮﺓ1387 ،ﻫـ1967/ﻡ :ﺹ.8
) (3ﺇﺿﺎﻓﺔ ﻳﻘﺘﻀﻴﻬﺎ ﺍﻟﺴﻴﺎﻕ.
) (4ﺍﳌﺴﺪ ،ﻣﻦ ﺍﻵﻳﺔ ،01ﻭﲤﺎﻣﻬﺎ :ﺗﺒﺖ ﻳﺪﺍ ﺃﹶﺑِﻲ ﻟﹶﻬﺐٍ ﻭﺗﺐ.
62
ﻓﺎﻷﻟِﻒ ﻓِﻴﻬﺎ ﺛﹶﻼﹶﺙﹸ ﻋﻼﹶﻣﺎﺕٍ ﻫﻲ :ﺣﺮﻑ (1)ﺍﻹِﻋﺮﺍﺏِ ،ﻭﻋﻼﹶﻣﺔﹸ ﺍﻟﺘﺜﹾﻨِﻴﺔِ ،ﻭﻋﻼﹶﻣﺔﹸ ﺍﻟﺮ ﹾﻓﻊِ .ﻭﻗﹶﻮﻟﹸﻪ ﰲ ﺗﺜﹾﻨِﻴِ ﺔ
ﻣِﻦ ﺇِﻃﹾﻼﹶﻕِ ﺍﻟﹾﻤﺼﺪﺭِ ﻋﻠﹶﻰ ﺍِﺳﻢِ ﺍﳌﹶﻔﹾﻌﻮﻝِ ﺃﹶﻱِ :ﺍﻟﹾﻤﺜﹶﻨﻰ ﻭﻫﻮ» :ﻛﹸﻞﱡ ﺍِﺳﻢِ ﺃﹸﻟﹾﺤِﻖ ﺁﺧِﺮﻩ ﺃﹶﻟِﻒ ﺃﹶﻭ ﻳﺎﺀٌ ﻣﻔﹾﺘﻮﺡ
ﻣﺎ ﻗﹶﺒﻠﹶﻬﺎ ،ﻭﻧﻮﻥﹲ ﻣﻜﹾﺴﻮﺭﺓﹲ ﻟِﻴﺪﻝﱠ ﻋﻠﹶﻰ ﺃﹶﻥﱠ ﻣﻌﻪ ﻣِﺜﹾﻠﹶﻪ ﻣِﻦ ﺟِﻨﺴِﻪِ ،ﺃﹶﻭ ﻫﻮ ﺍِﺳﻢ ﺩﺍﻝﹲ ﻋﻠﹶﻰ ﺍِﺛﹾﻨﻴﻦِ ﺑِﺰِﻳـﺎﺩﺓِ ﰲ
ﺁﺧِﺮِﻩِ ﺻﺎﻟِﺢ ﻟِﻠﺘﺠﺮِﻳﺪِ ﻭﻋﻄﹾﻒ ﻣِﺜﹾﻠِﻪِ ﻋﻠﹶﻴﻪِ«) ،(2ﻭﻟﻚ ﺃﹶﻥﹾ ﺗﻘﹸﻮﻝﹶ ﻫﻮ» :ﻣﺎ ﺩﻝﱠ ﻋﻠﹶﻰ ﺍِﺛﹾﻨﻴﻦِ ﻭﺃﹶﻏﹾﻨـﻰ ﻋـﻦِ
ﺍﻟﹾﻤﺘﻌﺎﻃِﻔﹶﻴﻦِ«).(3
) (4
ﻭﻟِﻠﹾﺘﺜﹾﻨِﻴﺔِ ﺷﺮﻭﻁﹸ ﺛﹶﻤﺎﻧِﻴﺔﹲ:
ﺍﻹِﻓﹾﺮﺍﺩ ،ﻭﺍﻹِﻋﺮﺍﺏ :ﻓﹶﻼﹶ ﻳﺜﻨﻰ ﺍﻟﹾﻤﺒﻨِﻲ ،ﻭﺃﹶﻣﺎ ﻫﺬﹶﺍﻥِ ﻭﺍﻟﻠﱠﺬﹶﺍﻥِ ﻭﻧﺤﻮِﻫﻤﺎ ﻓﹶﺼِﻴﻎﹲ) (5ﻣﻮﺿﻮﻋﺔﹲ ﻟِﻠﻤﺜﹶﻨﻰ ﻷﻧﻬﺎ
ﻣﺜﹶﻨﺎﺓﹲ ﺣﻘِﻴﻘﹶﺔﹰ.
ﻭﻋﺪﻡ ﺍﻟﺘﺮﻛِﻴﺐِ ﻓﹶﻼﹶ ﻳﺜﹶﻨﻰ ﺍﻟﹾﻤﺮﻛﱠﺐ ﺗﺮﻛِﻴﺐ ﺇِﺳﻨﺎﺩٍ ﺃﹶﻭ ﻣﺰﺝٍ ،ﻭﺃﻣﺎ ﺍﻟﹾﻤﺮﻛﱠﺐ ﺗﺮﻛِﻴﺐ ﺇِﺿﺎﻓﹶﺔٍ ﻓﹶﻴـﺴﺘﻐﻨِﻲ
ﺑِﺘﺜﹾﻨِﻴﺔِ ﺍﻟﹾﻤﻀﺎﻑِ ﻋﻦِ ﺗﺜﹾﻨِﻴﺔِ ﺍﻟﹾﻤﻀﺎﻑِ ﺇِﻟﹶﻴﻪِ ﻭﺍﻟﺘﻨﻜِﲑ ،ﻓﹶﻼﹶ ﻳﺜﹶﻨﻰ ﺍﻟﹶﻌﻠﹶﻢ ﺑﺎﻗِﻴﺎ ﻋﻠﹶﻰ ﻋﻠﹶﻤِﻴﺘِـﻪِ ،ﻭ ﻟِﻬﺬﹶﺍ ﻻﹶ ﺗﺜﹶﻨﻰ
]11ﻭ[ ﺍﻟﻜِﻨﺎﻳﺔﹸ ﻋﻦِ ﺍﻟﻌﻠﹶﻢِ ،ﳓﻮ :ﻓﹸﻼﹶﻥﹲ /ﻭﻓﹸﻼﹶﻧﺔﹲ ،ﻭﺍِﺗﻔﹶﺎﻕ ﺍﻷَﻟﹾﻔﹶﺎﻅِ ،ﻭﺍِﺗﻔﹶﺎﻕ ﺍﻟﹾﻤﻌﺎﻧِﻲ ،ﻓﹶﻼﹶ ﻳﺜﻨﻰ ﺍﻟﹾﻤﺸﺘﺮﻙ ،ﻭﻻﹶ
ﺍﻟﹾﺤﻘِﻴﻘﹶﺔﹸ ﻭﺍﻟﹾﻤﺠﺎﺯ ،ﻋﻠﹶﻰ ﻣﺬﹾﻫﺐِ ﺃﹶﻛﹾﺜﹶﺮِ ﺍﻟﹾﻤﺘﺄﺧِﺮِﻳﻦ.
ﻟﹶﻜِﻦ ﻗﹶﺎﻝﹶ ﺍِﺑﻦ ﻣﺎﻟِﻚٍ ﰲ ﺷﺮﺡِ ﺍﻟﺘﺴﻬِﻴﻞِ» :ﺍﻷَﺻﺢ ﺍﳉﹶﻮﺍﺯ (6) «ﻭﻣِﻤﻦ ﺻﺮﺡ ﺑِﺬﹶﻟِﻚ ﺃﹶﺑـﻮ ﺑﻜﹾـﺮٍ ﺑـﻦِ
ﺍﻷَﻧﺒﺎﺭِﻱ).(7
ﻭﺳﻴﺎﻥﹶ) (8ﻻﹶ ﻳﺴﺘﻐﻨِﻲ ﻋﻠﹶﻰ ﺗﺜﹾﻨِﻴﺘِﻪِ ﺑِﺘﺜﹾﻨِﻴﺔِ ﻏﹶﲑِﻩِ ،ﳓﻮ :ﺳﻮﺍﺀً) ،(9ﻓﺈﻧﻬﻢ ﺍِﺳﺘﻐﻨﻮﺍ ﻋِﻦِ ﺗﺜﹾﻨِﻴﺘِﻪِ ﺑِﺘﺜﹾﻨِـﻴﺔِ
ﺳِﻲ ،ﻓﹶﻘﹶﺎﻟﹸﻮﺍ :ﺑِﺴﻴﺎﻥِ ﻭﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻟﹶﻪ ﺛﹶﺎﻥٍ ﰲ ﺍﻟﻮﺟﻮﺩِ ،ﺃﻣﺎ ﳓﻮ :ﺍﻟﻘﹶﻤﺮﺍﻥِ ﻣﺠﺎﺯ ﻳﺤﻔﹶﻆﹸ ﻭﻻﹶ ﻳﻘﹶﺎﺱ ﻋﻠﹶﻴﻪِ.
ﻭﺣﻤِﻞﹶ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺜﹶﻨﻰ ﺷﻴﺌﹶﺎﻥِ:
) (1
ﺃﹶﺣﺪﳘﺎ :ﺑِﻼﹶ ﺷﺮﻁٍ ،ﻭﻫﻮ ﺍِﺛﹾﻨﺎﻥِ ،ﻭﺍﺛﹾﻨﺘﺎﻥِ.
ﻭﺍﻟﺜﱠﺎﻧِﻲ :ﺑِﺸﺮﻁِ ﺃﹶﻥﹾ ﻳﻀﺎﻑ ﺇﱃ ﻣﻀﻤﺮٍ ،ﻭﻫﻮ "ﻛِﻼﹶ" ،ﻭ"ﻛِﻠﹾﺘﺎ" ﳓﻮ :ﺟﺎﺀَ ﺍﻟﺮﺟﻼﹶﻥِ ﻛِﻼﹶﻫﻤـﺎ
ﻭﺍﻟﹾﻤﺮﺃﹶﺗﺎﻥِ ﻛِﻠﹾﺘﺎﻫﻤﺎ ،ﻗﺎﻝﹶ ﺍﷲ ﺗﻌﺎﱃ :ﺇِﻣﺎ ﻳﺒﻠﹸﻐﻦ ﻋِﻨﺪﻙ ﺍﻟﻜِﺒﺮ ﺃﹶﺣﺪﻫﻤﺎ ﺃﹶﻭ ﻛِﻼﹶﻫﻤﺎ ،(2)ﻓﺈِﻥﹾ ﺃﹸﺿِﻴﻔﹶﺎ ﺇِﱃ
ﻇﹶﺎﻫِﺮٍ ﺃﹸﻋﺮِﺑﺎ ﺇِﻋﺮﺍﺏ ﺍﻟﹾﻤﻘﹾﺼﻮﺭِ) .(3ﻭﺍﹶﻋﻠﹶﻢ ﺃﹶﻥﱠ "ﻛِﻼﹶ" ،ﻭ"ﻛِﻠﹾﺘﺎ" ﻣﻔﹾﺮﺩﺍﻥِ ﻟﹶﻔﹾﻈﹰﺎ ،ﻣﺜﹶﻨﻴﺎﻥِ ﻣﻌﻨﻰ) ،(4ﻣﻀﺎﻓﹶﺎﻥِ
ﺃﹶﺑﺪﺍ ﺇِﱃ ﺍﻟﹾﻤﺜﹶﻨﻰ ﻟﹶﻔﹾﻈﹰﺎ ﻭﻣﻌﻨﻰ ،ﺃﹶﻭ ﻣﻌﻨﻰ ﻓﹶﻘﹶﻂﹾ ﻭﻣِﻨﻪ:
) (5
ﻭﻛِﻼﹶ ﺫﹶﻟِﻚ ﻭﺟـﻪ ﻭﻗﹸﺒِــﻞﹾ ﺇﻥﱠ ﻟِﻠﹾﺨـﻴﺮِ ﻭﻟِﻠﹾﺸـﺮ ﻣـﺪﻯ
ﻭﻗِﻴﻞﹶ ﺑِﻼﹶ ﺗﻔﹶﺮﻕٍ ﻭﺷﺬﱠ:
) (6
...................... ﻛِﻼﹶ ﺃﹶﺧِـﻲ ﻭﺧِﻠِﻴﻠﹶـﻲ.....
ﻭﻳﺠﻮﺯ ﰲ ﺍﻟﻀﻤِﻴﺮِ ﺍﻟﻌﺎﺋِﺪِ ﻋﻠﹶﻴﻬِﻤﺎ ﻣﺮﺍﻋﺎﺓﹸ ﺃﹶﺣﺪِ ﺍﻷَﻣﺮﻳﻦِ ،ﻭﺇﻧﻤﺎ ﺟﻌِﻠﹶﺖِ ﺍﻷَﻟِـﻒ ﺩﻭﻥﹶ ﺍﻟـﻮﺍﻭِ
ﻋﻼﹶﻣﺔﹰ ﻟِﺮﻓﹾﻊِ ﺍﻟﹾﻤﺜﹶﻨﻰ ﻟِﻴﺤﺼﻞﹶ ﺍﻟﻔﹶﺮﻕ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﹾﺠﻤﻊِ ﺍﻟﹾﻤﺬﹶﻛﱠﺮِ ﺍﻟﺴﺎﻟِﻢِ.
64
]ﻋﻼﹶﻣـﺎﺕ ﺍﻟﺮﻓﹾـﻊِ [
)ﻭﺃﻣﺎ ﺍﻟﻨﻮﻥﹸ ،ﻓﹶﺘﻜﹸﻮﻥﹸ ﻋﻼﹶﻣﺔﹰ ﻟِﻠﹾﺮﻓﹾﻊِ ﰲ ﺍﻟﻔِﻌﻞِ ﺍﻟﹾﻤﻀﺎﺭِﻉِ ﺇﺫﹶﺍ ﺍِﺗﺼﻞﹶ ﺑِﻪِ ﺿﻤِﲑ ﺗﺜﹾﻨِﻴﺔٍ( ،ﻭﻫـﻮ
ﺍﻷَﻟِﻒ ،ﳓﻮ :ﻳﺄﹾﻛﹸﻼﹶﻥِ ،ﻭﺗﺄﹾﻛﹸﻼﹶﻥِ -ﺑِﺎﻟﹾﻤﺜﹶﻨﺎﺓِ ﺍﻟﺘﺤﺘِﻴﺔِ ﻭﺍﻟﻔﹶﻮﻗِﻴﺔِ) -ﺃﹶﻭ ﺿﻤِﲑ ﺟﻤﻊٍ( ﻟِﻤﺬﹶﻛﱠﺮٍ ،ﻭﻫﻮ ﺍﻟﻮﺍﻭ
ﳓﻮ :ﻳﻨﺼﺮﻭﻥﹶ ،ﻭﺗﻨﺼﺮﻭﻥﹶ -ﺑِﺎﻟﹾﻤﺜﹶﻨﺎﺓِ ﺍﻟﺘﺤﺘِﻴـﺔِ ﻭﺍﻟﻔﹶﻮﻗِﻴـﺔِ) -ﺃﹶﻭ ﺿـﻤِﲑ ﺍﻟﹾﻤﺆﻧﺜﹶـﺔِ ﺍﻟﹾﻤﺨﺎﻃﹶﺒـﺔِ(،
ﳓﻮ:ﺗﻌﺒﺪِﻳﻦ (1)ﻭﰲ ﺍﻟﺘﻨﺰِﻳﻞِ :ﻓﹶﺎﻧﻈﹸﺮِﻱ ﻣﺎﺫﹶﺍ ﺗﺄﹾﻣﺮِﻳﻦ.(2)
ﻭِﺇِﻧﻤﺎ ﻛﹶﺎﻧﺖِ ﺍﻟﻨﻮﻥﹸ ﻋِﻨﺪ ﺟﻤﻬﻮﺭِ ﺍﻟﻨﺤﻮِﻳِﲔ ﻋﻼﹶﻣﺔﹰ ﻟِﻠﹾﻀﺮﻭﺭﺓِ ﺍﻟﱠﺘِﻲ ﺩﻋﺘﻬﻢ ﺇﱃ ﺫﹶﻟِﻚ ،ﻭﻫِـﻲ ﺃﹶﻥﱠ
ﺍﻟﻀﻤﺔﹶ ﻻﹶ ﻳﻤﻜِﻦ ﺗﻘﹾﺪِﻳﺮﻫﺎ ﰲ ﺍﻟﻀﻤﺎﺋِﺮِ) (3ﺍﻟﱠﺘِﻲ ﻗﹶﺒﻞﹶ ﻫﺬِﻩِ ﺍﻟﻨﻮﻥِ؛ ﻷﻧﻬﺎ ﻣِﻦ ﺍﻟﹾﻤﺒﻨِﻴﺎﺕِ ،ﻭﺍﻟﹾﻤﺒﻨِﻲ ﻻﹶ ﻳﺼِﺢ
]11ﻅ[ ﺍﻹِﻋﺮﺍﺏ ﻓِﻴﻪِ ،ﻓﹶﻠﹶﻤﺎ /ﺍِﻣﺘﻨﻊ ﺗﻘﹾﺪِﻳﺮ ﺍﻟﻀﻤﺔِ ﺍِﺿﻄﹶـﺮﻭﺍ ﺇﱃ ﺃﹶﻥﹾ ﻳﻌﻮﺿﻮﺍ ﻋﻨﻬﺎ ﺣﺮﻓﹰﺎ ﺑﻌﺪ ﺗِﻠﹾﻚ ﺍﻟﻀﻤﺎﺋِـﺮِ
ﻭﻛﹶﺎﻧﺖِ ﺍﻟﻨﻮﻥﹸ ﺃﹶﻭﻟﹶﻰ ﺑِﺬﹶﻟِﻚ ﻣِﻦ ﻏﹶﻴﺮِﻫﺎ؛ ﻷَﻧﻬﺎ ﺷﺒِﻴﻬﺔﹲ ﺑِﺎﻟﻮﺍﻭِ ﻷَﻧﻬﺎ ﺗﺪﻏﹶﻢ ﻓِﻴﻬﺎ ﳓﻮ :ﻣِﻦ ﻭﺍﻝِ ،ﻭﻣِﻦ ﻭﺍ ِﻥ
ﻭﺍﻟﻮﺍﻭ ﻓﹶﺮﻉ ﺍﻟﻀﻤﺔِ ﺍﻟﱠﺘِﻲ ﻫِﻲ ﺃﹶﺻﻞﹲ ﻟِﻠﹾﺮﻓﹾﻊِ ،ﻓﹶﻠﹶﻤﺎ ﺃﹶﺷﺒﻬﺘﻬﺎ ﺍﻟﻨﻮﻥﹸ ﻛﹶﺎﻧﺖ ﺃﹶﻭﻟﹶﻰ ﺑِﺬﹶﻟِﻚ ﻣِﻦ ﻏﹶﻴﺮِﻫـﺎ ﻣِـﻦ
ﺍﳊﹸﺮﻭﻑِ.
ﻭﺗﺴﻤﻰ ﻫﺬِﻩِ ﺍﻷَﻓﹾﻌﺎﻝﹸ ،ﺍﻷَﻓﹾﻌﺎﻝﹶ ﺍﳋﹶﻤﺴﺔﹶ ﻭﻛﹸﻠﱡﻬﺎ ﻳﻘﹶﺎﻝﹸ ﻓِﻴﻬﺎ ،ﻓِﻌﻞﹲ ﻭﻓﹶﺎﻋِـﻞﹲ ،ﻭﺍﻟﻨـﻮﻥﹸ ﻋﻼﹶﻣـﺔﹸ
ﺭﻓﹾﻊٍ ،ﻭﻫِﻲ ﻣﻌﺮﺑﺔﹲ ﻋِﻨﺪ ﺳِﻴﺒﻮﻳﻪِ) ،(4ﻭﻻﹶ ﺣﺮﻑ ﺇِﻋﺮﺍﺏٍ ﻟﹶﻬﺎ ،ﺑﻞِ ﺍﻟﻨﻮﻥﹸ ﻋﻼﹶﻣﺔﹲ ﻟِﻠﹾﺈِﻋﺮﺍﺏِ ﻟِﻠﹾﺘﺸﺒِﻴﻪِ ﺍﳌﹶﺬﹾﻛﹸﻮﺭِ
ﻗﹶﺒﻞﹸ ،ﻓﹶﺎﻟﻨﻮﻥﹸ ﻗﹶﺎﺋِﻤﺔﹲ ﻣﻘﹶﺎﻡ ﺍﳊﹶﺮﻛﹶﺔِ ،ﻛﹶﻤﺎ ﻗﹶﺎﻣﺖِ ﺍﳊﹶﺮﻛﹶﺔﹸ ﻣﻘﹶﺎﻡ ﺍﳊﹶﺮﻑِ ،ﰲ ﳓﻮ :ﺣﻠﹶﺐ (5)ﻭﺳﻔﹶﺮ ،ﻓﹶﺎﻣﺘﻨﻊ
ﻣِﻦ ﺍﻟﺼﺮﻑِ.
65
]ﻋـﻼﹶﻣﺎﺕ ﺍﻟﻨﺼـﺐِ[
) (1ﻳﻨﻈﺮ :ﺣﺎﺷﻴﺔ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﺍﳊﺎﺝ ﻋﻠﹶﻰ ﺷﺮﺡ ﻣﱳ ﺍﻵﺟﺮﻭﻣﻴﺔ :ﺗﺎﺝ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﲪـﺪﻭﻥ ،ﺩﺍﺭ ﺍﻟﻔﻜـﺮ ،ﺑـﲑﻭﺕ
1421ﻫـ2000-ﻡ :ﺹ.42
) (2ﺳﺎﻗﻄﺔ ﻣﻦ )ﻫـ(.
) (3ﺇﺑﺮﺍﻫﻴﻢ ،ﻣﻦ ﺍﻵﻳﺔ ،24ﻭﲤﺎﻣﻬﺎ :ﺃﹶﻟﹶﻢ ﺗﺮ ﻛﹶﻴﻒ ﺿ ﺮﺏ ﺍﻟﻠﹼﻪ ﻣﺜﹶﻼﹰ ﻛﹶﻠِﻤﺔﹰ ﻃﹶﻴﺒﺔﹰ ﻛﹶﺸﺠﺮﺓٍ ﻃﹶﻴﺒﺔٍ ﺃﹶﺻﻠﹸﻬﺎ ﺛﹶﺎﺑِﺖ ﻭﻓﹶﺮﻋﻬﺎ ﻓِﻲ
ﺍﻟﺴﻤﺎﺀِ.
ﲤﺎﻣﻬﺎ :ﺹ.57 ) (4ﺁﻝ ﻋﻤﺮﺍﻥ ،ﻣﻦ ﺍﻵﻳﺔ .38ﻳﻨﻈﺮ
) (5ﺍﻟﺒﻘﺮﺓ ،ﻣﻦ ﺍﻵﻳﺔ ،133ﻭﲤﺎﻣﻬﺎ :ﺃﹶﻡ ﻛﹸﻨﺘﻢ ﺷﻬﺪﺍﺀ ﺇِﺫﹾ ﺣﻀﺮ ﻳﻌﻘﹸﻮﺏ ﺍﻟﹾﻤﻮﺕ ﺇِﺫﹾ ﻗﹶﺎﻝﹶ ﻟِﺒﻨِﻴﻪِ ﻣﺎ ﺗﻌﺒﺪﻭﻥﹶ ﻣِﻦ ﺑﻌﺪِﻱ ﻗﹶﺎﻟﹸﻮﺍﹾ
ﻧﻌﺒﺪ ﺇِﻟﹶـﻬﻚ ﻭﺇِﻟﹶـﻪ ﺁﺑﺎﺋِﻚ ﺇِﺑﺮﺍﻫِﻴﻢ ﻭﺇِﺳﻤﺎﻋِﻴﻞﹶ ﻭﺇِﺳﺤﺎﻕ ﺇِﻟﹶـﻬﺎﹰ ﻭﺍﺣِﺪﺍﹰ ﻭﻧﺤﻦ ﻟﹶﻪ ﻣﺴﻠِﻤﻮﻥﹶ .
) (6ﺍﻟﺒﻘﺮﺓ ،ﻣﻦ ﺍﻵﻳﺔ ،124ﻭﲤﺎﻣﻬﺎ :ﻭﺇِﺫِ ﺍﺑﺘﻠﹶﻰ ﺇِﺑﺮﺍﻫِﻴﻢ ﺭﺑﻪ ﺑِﻜﹶﻠِﻤﺎﺕٍ ﻓﹶﺄﹶﺗﻤﻬﻦ ﻗﹶﺎﻝﹶ ﺇِﻧﻲ ﺟﺎﻋِﻠﹸﻚ ﻟِﻠﻨﺎﺱِ ﺇِﻣﺎﻣﺎﹰ ﻗﹶﺎﻝﹶ ﻭﻣِـﻦ
ﺫﹸﺭﻳﺘِﻲ ﻗﹶﺎﻝﹶ ﻻﹶ ﻳﻨﺎﻝﹸ ﻋﻬﺪِﻱ ﺍﻟﻈﱠﺎﻟِﻤِﲔ.
) (7ﺍﻹﺳﺮﺍﺀ ،ﻣﻦ ﺍﻵﻳﺔ ،05ﻭﲤﺎﻣﻬﺎ :ﻓﹶﺈِﺫﹶﺍ ﺟﺎﺀ ﻭﻋﺪ ﺃﹸﻭﻻﻫﻤﺎ ﺑﻌﺜﹾﻨﺎ ﻋﻠﹶﻴﻜﹸﻢ ﻋِﺒﺎﺩﺍﹰ ﻟﹶﻨﺎ ﺃﹸﻭﻟِﻲ ﺑﺄﹾﺱٍ ﺷﺪِﻳﺪٍ ﻓﹶﺠﺎﺳـﻮﺍﹾ ﺧِـﻼﹶﻝﹶ
ﺍﻟﺪﻳﺎﺭِ ﻭﻛﹶﺎﻥﹶ ﻭﻋﺪﺍﹰ ﻣﻔﹾﻌﻮﻻﹰ .
) (8ﺍﳉﻦ ،ﻣﻦ ﺍﻵﻳﺔ ،18ﻭﲤﺎﻣﻬﺎ :ﻭﺃﹶﻥﱠ ﺍﻟﹾﻤﺴﺎﺟِﺪ ﻟِﻠﱠﻪِ ﻓﹶﻠﹶﺎ ﺗﺪﻋﻮﺍﹾ ﻣﻊ ﺍﻟﻠﱠﻪِ ﺃﹶﺣﺪﺍﹰ .
66
]12ﻭ[ ﺃﹶﻡ ﺣﺴِﺒﺖ ﺃﹶﻥﱠ ﺃﹶﺻﺤﺎﺏ ﺍﻟﻜﹶﻬﻒِ ﻭﺍﻟﺮﻗِﻴﻢِ ،(1)ﺇِﻥﱠ ﻟِﻠﹾﻤﺘﻘِﻴﻦ /ﻣﻔﹶﺎﺯﺍ ﺣﺪﺍﺋِﻖ ﻭﺃﹶﻋﻨﺎﺑﺎ ﻭﻛﹶﻮﺍﻋِـﺐ
ﺃﹶﺗﺮﺍﺑﺎ.(2)
ﻭﺍﳌﹶﻮﺿِﻊ ﺍﻟﺜﱠﺎﻟِﺚﹸ):ﺍﻟﻔِﻌﻞﹸ ﺍﻟﹾﻤﻀﺎﺭِﻉ ﺇِﺫﹶﺍ ﺩﺧﻞﹶ ﻋﻠﹶﻴﻪِ ﻧﺎﺻِﺐ ،ﻭﻟﹶﻢ ﻳﺘﺼِﻞﹾ ﺑِﺂﺧِﺮِﻩِ ﺷِﻲﺀٌ( ﻣِﻤـﺎ
) (3
ﺗﻘﹶﺪﻡ ﻣِﻦ ﻋﻼﹶﻣﺎﺕِ ﺍﻟﺮﻓﹾﻊِ ،ﳓﻮ:ﻟﹶﻦ ﻳﻀﺮِﺏ ،ﻭﻟﹶﻦ ﻳﺨﺸﻰ ﻭﰲ ﺍﻟﺘﻨﺰِﻳﻞِ :ﻳﺮِﻳﺪ ﺍﷲُ ﺃﹶﻥﹾ ﻳﺨﻔﱢﻒ ﻋﻨﻜﹸﻢ
ﺇِﻧﻤﺎ ﻳﺮﻳﺪ ﺍﷲُ ﻟِﻴﺬﹾﻫِﺐ ﻋﻨﻜﹸﻢ ﺍﻟﺮﺟﺲ (4)ﻟﹶﻦ ﻳﻨﺎﻝﹶ ﺍﷲَ ﻟﹸﺤﻮﻣﻬﺎ ،(5)ﺃﹶﻥﹾ ﺗﻘﹸﻮﻝﹶ ﻧﻔﹾﺲ ،(6)ﻓﹶﻠﹶﻦ
ﺃﹶﺑﺮﺡ ﺍﻷَﺭﺽ ،(7)ﻛﹶﻲ ﺗﻘﹶﺮ ﻋﻴﻨﻬﺎ ،(8)ﻃﹶﻪ ﻣﺎ ﺃﹶﻧﺰﻟﹾﻨﺎﹾ ﻋﻠﹶﻴﻚ ﺍﻟﻘﹸﺮﺁﻥﹶ ﻟِﺘﺸﻘﹶﻰ .(9)
) -ﻭﺃﹶﻣﺎ ﺍﻷَﻟِﻒ ،ﻓﹶﺘﻜﹸﻮﻥﹸ ﻋﻼﹶﻣﺔﹰ ﻟِﻠﻨﺼﺐِ ﰲ ﺍﻷَﺳﻤﺎﺀِ ﺍﳋﹶﻤﺴﺔِ() ،(10ﻭﰲ ﺑﻌﺾِ ﺍﻟﻨﺴﺦِ ﺍﻟﺴﺘﺔِ -ﻛﹶﻤﺎ
ﺗﻘﹶﺪﻡ ،-ﳓﻮ ) :ﺭﺃﹶﻳﺖ ﺃﹶﺧﺎﻙ ﻭﺃﹶﺑﺎﻙ ،( ﻭﰲ ﺍﻟﺘﻨﺰِﻳﻞِ :ﺃﹶﻟﹶﻢ ﺗﻌﻠﹶﻤـﻮﺍﹾ ﺃﹶﻥﱠ ﺃﹶﺑـﺎﻛﹸﻢ ،(11) ﻭﺟـﺎﺀُﻭﺍﹾ
ﺃﹶﺑﺎﻫﻢ ،(12)ﻗﹶﺎﻟﹸﻮﺍﹾ ﻳﺎ ﺃﹶﺑﺎﻧﺎ ﻣﻨِﻊ ﻣِﻨﺎ ﺍﻟﹶﻜﹶﻴﻞﹸ ﻓﹶﺄﹶﺭﺳِﻞﹾ ﻣﻌﻨﺎ ﺃﹶﺧﺎﻧﺎ ﻧﻜﹾﺘﻞﹾ ) .(13)ﻭﻣﺎ ﺃﹶﺷﺒﻪ ﺫﹶﻟِـﻚ (ﻣِـﻦ
ﻧﺤﻮِ :ﺭﺃﹾﻳﺖ ﺣﻤﺎﻙ ،ﻭﻓﹶﺎﻙ ،ﻭﺫﹶﺍﻣﺎﻝٍ.
) (1ﺍﻟﻜﻬﻒ ،ﻣﻦ ﺍﻵﻳﺔ ،09ﻭﲤﺎﻣﻬﺎ :ﺃﹶﻡ ﺣﺴِﺒﺖ ﺃﹶﻥﱠ ﺃﹶﺻﺤﺎﺏ ﺍﻟﹾﻜﹶﻬﻒِ ﻭﺍﻟﺮﻗِﻴﻢِ ﻛﹶﺎﻧﻮﺍ ﻣِﻦ ﺁﻳﺎﺗِﻨﺎ ﻋﺠﺒﺎﹰ .
) (2ﺍﻟﻨﺒﺄ ،ﻣﻦ ﺍﻵﻳﺎﺕ ،33-31ﻭﲤﺎﻣﻬﺎ :ﺇِﻥﱠ ﻟِﻠﹾﻤﺘﻘِﲔ ﻣﻔﹶﺎﺯﺍﹰ ،ﺣﺪﺍﺋِﻖ ﻭﺃﹶﻋﻨﺎﺑﺎﹰ ،ﻭﻛﹶﻮﺍﻋِﺐ ﺃﹶﺗﺮﺍﺑﺎﹰ .
) (3ﺍﻟﻨﺴﺎﺀ ،ﻣﻦ ﺍﻵﻳﺔ ،28ﻭﲤﺎﻣﻬﺎ :ﻳﺮِﻳﺪ ﺍﻟﻠﹼﻪ ﺃﹶﻥ ﻳﺨﻔﱢﻒ ﻋﻨﻜﹸﻢ ﻭﺧﻠِﻖ ﺍﻹِﻧﺴﺎﻥﹸ ﺿﻌِﻴﻔﺎﹰ .
) (4ﺍﻷﺣﺰﺍﺏ ،ﻣﻦ ﺍﻵﻳﺔ ،33ﻭﲤﺎﻣﻬﺎ :ﻭﻗﹶﺮﻥﹶ ﻓِﻲ ﺑﻴﻮﺗِﻜﹸﻦ ﻭﻟﹶﺎ ﺗﺒﺮﺟﻦ ﺗﺒﺮﺝ ﺍﻟﹾﺠﺎﻫِﻠِﻴﺔِ ﺍﻟﹾﺄﹸﻭﻟﹶﻰ ﻭﺃﹶﻗِﻤﻦ ﺍﻟﺼﻠﹶﺎﺓﹶ ﻭﺁﺗِﲔ ﺍﻟﺰﻛﹶﺎﺓﹶ
ﻭﺃﹶﻃِﻌﻦ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹶﻪ ﺇِﻧﻤﺎ ﻳﺮِﻳﺪ ﺍﻟﻠﱠﻪ ﻟِﻴﺬﹾﻫِﺐ ﻋﻨﻜﹸﻢ ﺍﻟﺮﺟﺲ ﺃﹶﻫﻞﹶ ﺍﻟﹾﺒﻴﺖِ ﻭﻳﻄﹶﻬﺮﻛﹸﻢ ﺗﻄﹾﻬِﲑﺍﹰ .
) (5ﺍﳊﺞ ،ﻣﻦ ﺍﻵﻳﺔ ،37ﻭﲤﺎﻣﻬﺎ :ﻟﹶﻦ ﻳﻨﺎﻝﹶ ﺍﻟﻠﱠﻪ ﻟﹸﺤﻮﻣﻬﺎ ﻭﻟﹶﺎ ﺩِﻣﺎﺅﻫﺎ ﻭﻟﹶﻜِﻦ ﻳﻨﺎﻟﹸﻪ ﺍﻟﺘﻘﹾﻮﻯ ﻣِﻨﻜﹸﻢ ﻛﹶﺬﹶﻟِﻚ ﺳـﺨﺮﻫﺎ ﻟﹶﻜﹸـﻢ
ﻟِﺘﻜﹶﺒﺮﻭﺍ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﻣﺎ ﻫﺪﺍﻛﹸﻢ ﻭﺑﺸﺮِ ﺍﻟﹾﻤﺤﺴِﻨِﲔ.
) (6ﺍﻟﺰﻣﺮ ،ﻣﻦ ﺍﻵﻳﺔ ،56ﻭﲤﺎﻣﻬﺎ :ﺃﹶﻥ ﺗﻘﹸﻮﻝﹶ ﻧﻔﹾﺲ ﻳﺎ ﺣﺴﺮﺗﻰ ﻋﻠﹶﻰ ﻣﺎ ﻓﹶﺮﻃﺖ ﻓِﻲ ﺟﻨﺐِ ﺍﻟﻠﱠﻪِ ﻭﺇِﻥ ﻛﹸﻨﺖ ﻟﹶﻤِﻦ ﺍﻟﺴﺎﺧِﺮِﻳﻦ.
) (7ﻳﻮﺳﻒ ،ﻣﻦ ﺍﻵﻳﺔ ،80ﻭﲤﺎﻣﻬﺎ :ﻓﹶﻠﹶﻤﺎ ﺍﺳﺘﻴﺄﹶﺳﻮﺍﹾ ﻣِﻨﻪ ﺧﻠﹶﺼﻮﺍﹾ ﻧﺠِﻴﺎﹰ ﻗﹶﺎﻝﹶ ﻛﹶﺒِﲑﻫﻢ ﺃﹶﻟﹶﻢ ﺗﻌﻠﹶﻤﻮﺍﹾ ﺃﹶﻥﱠ ﺃﹶﺑﺎﻛﹸﻢ ﻗﹶﺪ ﺃﹶﺧﺬﹶ ﻋﻠﹶﻴﻜﹸﻢ
ﻣﻮﺛِﻘﺎﹰ ﻣﻦ ﺍﻟﻠﹼﻪِ ﻭﻣِﻦ ﻗﹶﺒﻞﹸ ﻣﺎ ﻓﹶﺮﻃﺘﻢ ﻓِﻲ ﻳﻮﺳﻒ ﻓﹶﻠﹶﻦ ﺃﹶﺑﺮﺡ ﺍﻷَﺭﺽ ﺣﺘﻰ ﻳﺄﹾﺫﹶﻥﹶ ﻟِﻲ ﺃﹶﺑِﻲ ﺃﹶﻭ ﻳﺤﻜﹸﻢ ﺍﻟﻠﹼﻪ ﻟِـﻲ ﻭﻫـﻮ ﺧﻴـﺮ
ﺍﻟﹾﺤﺎﻛِﻤِﲔ.
) (8ﻃﻪ ،ﻣﻦ ﺍﻵﻳﺔ ،40ﻭﲤﺎﻣﻬﺎ :ﺇِﺫﹾ ﺗﻤﺸِﻲ ﺃﹸﺧﺘﻚ ﻓﹶﺘﻘﹸﻮﻝﹸ ﻫﻞﹾ ﺃﹶﺩﻟﱡﻜﹸﻢ ﻋﻠﹶﻰ ﻣﻦ ﻳﻜﹾﻔﹸﻠﹸﻪ ﻓﹶﺮﺟﻌﻨﺎﻙ ﺇِﻟﹶﻰ ﺃﹸﻣﻚ ﻛﹶﻲ ﺗﻘﹶﺮ ﻋﻴﻨﻬﺎ
ﻭﻟﹶﺎ ﺗﺤﺰﻥﹶ ﻭﻗﹶﺘﻠﹾﺖ ﻧﻔﹾﺴﺎﹰ ﻓﹶﻨﺠﻴﻨﺎﻙ ﻣِﻦ ﺍﻟﹾﻐﻢ ﻭﻓﹶﺘﻨﺎﻙ ﻓﹸﺘﻮﻧﺎﹰ ﻓﹶﻠﹶﺒِﺜﹾﺖ ﺳِﻨِﲔ ﻓِﻲ ﺃﹶﻫﻞِ ﻣﺪﻳﻦ ﺛﹸﻢ ﺟِﺌﹾﺖ ﻋﻠﹶﻰ ﻗﹶﺪﺭٍ ﻳﺎ ﻣﻮﺳﻰ .
) (9ﻃﻪ.02-01
) (10ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ.46/1:
) (11ﻳﻮﺳﻒ ،ﻣﻦ ﺍﻵﻳﺔ .80ﻳﻨﻈﺮ ﲤﺎﻣﻬﺎ ﺃﻋﻼﻩ.
) (12ﻳﻮﺳﻒ ،ﻣﻦ ﺍﻵﻳﺔ ،16ﻭﲤﺎﻣﻬﺎ :ﻭﺟﺎﺀﻭﺍﹾ ﺃﹶﺑﺎﻫﻢ ﻋِﺸﺎﺀ ﻳﺒﻜﹸﻮﻥﹶ .
) (13ﻳﻮﺳﻒ ،ﻣﻦ ﺍﻵﻳﺔ ،63ﻭﲤﺎﻣﻬﺎ :ﻓﻠﻤﺎ ﺭﺟِﻌﻮﺍﹾ ﺇِﻟﹶﻰ ﺃﹶﺑِﻴﻬِﻢ ﻗﹶﺎﻟﹸﻮﺍﹾ ﻳﺎ ﺃﹶﺑﺎﻧﺎ ﻣﻨِﻊ ﻣِﻨﺎ ﺍﻟﹾﻜﹶﻴﻞﹸ ﻓﹶﺄﹶﺭﺳِﻞﹾ ﻣﻌﻨﺎ ﺃﹶﺧﺎﻧﺎ ﻧﻜﹾﺘﻞﹾ ﻭﺇِﻧـﺎ
ﻟﹶﻪ ﻟﹶﺤﺎﻓِﻈﹸﻮﻥﹶ.
67
) -ﻭﺃﻣﺎ ﺍﻟﻜﹶﺴﺮﺓﹸ ،ﻓﹶﺘﻜﹸﻮﻥﹸ ﻋﻼﹶﻣﺔﹰ ﻟِﻠﻨﺼﺐِ ﰲ ﺟﻤﻊِ ﺍﻟﹾﻤﺆﻧﺚِ ﺍﻟﺴﺎﻟِﻢِ( ﻭﻫﻮ ﻣﺎ ﺟﻤِﻊ ﺑِـﺄﹶﻟِﻒٍ ﻭﺗـﺎﺀٍ
ﻣﺰِﻳﺪﺗﻴﻦِ ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ ﳓﻮ :ﺃﹶﻛﹾﺮﻣﺖ ﺍﳌﹸﺆﻣِﻨﺎﺕِ ،ﻭﰲ ﺍﻟﺘﻨﺰِﻳﻞِ :ﺧﻠﹶﻖ ﺍﷲُ ﺍﻟﺴﻤﻮﺍﺕِ ، (1)ﺇِﺫﹶﺍ ﻧﻜﹶﺤﺘ ﻢ
ﺍﳌﹸﺆﻣِﻨﺎﺕِ ،(2)ﺇﻥﱠ ﺍﳊﹶﺴﻨﺎﺕِ ﻳﺬﹾﻫِﺒﻦ ﺍﻟﺴﻴﺌﹶﺎﺕِ ،(3)ﻓﹶﺈِﻥﹾ ﻛﹶﺎﻧﺖِ ﺍﻟﺘﺎﺀُ ﺃﹶﺻﻠِﻴﺔﹰ ،ﻛﹶﺄﹶﺑﻴـﺎﺕٍ ،ﻭﺃﹶﻣـﻮﺍﺕٍ
ﻭﺃﹶﻗﹾﻮﺍﺕٍ ،ﻭﺃﹶﺻﻮﺍﺕٍ ،ﺃﹶﻭ ﺍﻷَﻟِﻒ ﺃﹶﺻﻠِﻴﺔﹰ ،ﻛﹶﻘﹸﻀﺎﺓٍ ،ﻭﺭﻣﺎﺓٍ ،ﻭﻏﹸﺰﺍﺓٍ ،ﻓﺎﻟﻨﺼﺐ ﺑِﺎﻟﻔﹶﺘﺤﺔِ) ،(4ﻭﺣﻤِﻞﹶ ﻋﻠﹶـﻰ
ﻫﺬﹶﺍ ﺍﳉﹶﻤﻊِ ﺷﻴﺌﹶﺎﻥِ:
ﺃﹸﻭﻻﹶﺕ ،ﳓﻮ :ﻭﺇِﻥﹾ ﻛﹸﻦ ﺃﹸﻭﻻﹶﺕِ ﺣﻤﻞٍ .(5)
ﻭﻣﺎ ﻳﺴﻤﻰ ﺑِﻬﺎ ﻣِﻦ ﺫﹶﻟِﻚ ﳓﻮ :ﺭﺃﹶﻳﺖ ﻋﺮﻓﹶﺎﺕِ) ،(6ﻭﺳﻜﹶﻨﺖ ﺃﹶﺫﹾﺭِﻋﺎﺕِ) ،(7ﻭﺇِﻧﻤﺎ ﺟﻌﻠﹸﻮﺍ ﺍﻟﻜﹶﺴﺮﺓﹶ
ﻋﻼﹶﻣﺔﹶ ﻧﺼﺐٍ ﰲ ﻫﺬﹶﺍ ﺍﻟﹾﺠﻤﻊِ؛ ﻷَﻧﻪ ﻓﹶﺮﻉ ﺟﻤﻊِ ﺍﻟﹾﻤﺬﹶﻛﱠﺮِ ﺍﻟﺴﺎﻟِﻢِ ،ﻭﻗﹶﺪ ﺣﻤِﻞﹶ ﻧﺼﺒﻪ ﻋﻠﹶﻰ ﺟـﺮﻩِ ،ﻓﹶﻠﹶـﻮ
ﺟﻌﻠﹸﻮﺍ ﺍﻟﻔﹶﺘﺤﺔﹶ ﻋﻼﹶﻣﺔﹶ ﻧﺼﺐِ ﻫﺬﹶﺍ ﻟﹶﻠﹶﺰﻡ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻟِﻠﹾﻔﹶﺮﻉِ ﻣﺰِﻳﺔﹲ ﻋﻠﹶﻰ ﺍﻷَﺻﻞِ ،ﻭﻫﻮ ﻏﹶﻴﺮ ﺟﺎﺋِﺰٍ ،ﻭﻟﹶﺄﺩﻯ ﺇِﱃ
ﺍِﻟﹾﺘِﺒﺎﺱِ ﺍﻟﹾﺠﻤﻊِ ﺑِﺎﻟﹾﻤﻔﹾﺮﺩِ ﺍﻟﱠﺬِﻱ ﻫﻮ ﻋﻠﹶﻰ ﺻﻮﺭﺗِﻪِ ،ﳓﻮ :ﻣﺮﺿﺎﺓ ﰲ ﳓﻮ ﻗﻮﻟﻪِ ﺗﻌﺎﱃ :ﺗﺒﺘﻐِﻲ ﻣﺮﺿـﺎﺕ
ﺃﹶﺯﻭﺍﺟِﻚ.(8)
) (1ﺍﻟﻌﻨﻜﺒﻮﺕ ،ﻣﻦ ﺍﻵﻳﺔ ،44ﻭﲤﺎﻣﻬﺎ :ﺧﻠﹶﻖ ﺍﻟﻠﱠﻪ ﺍﻟﺴﻤﻮﺍﺕِ ﻭﺍﻟﹾﺄﹶﺭﺽ ﺑِﺎﻟﹾﺤﻖ ﺇِﻥﱠ ﻓِﻲ ﺫﹶﻟِﻚ ﻟﹶﺂﻳﺔﹰ ﻟﱢﻠﹾﻤﺆﻣِﻨِﲔ.
) (2ﺍﻷﺣﺰﺍﺏ ،ﻣﻦ ﺍﻵﻳﺔ ،49ﻭﲤﺎﻣﻬﺎ :ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍﹾ ﺇِﺫﹶﺍ ﻧﻜﹶﺤﺘﻢ ﺍﻟﹾﻤﺆﻣِﻨﺎﺕِ ﺛﹸﻢ ﻃﹶﻠﱠﻘﹾﺘﻤﻮﻫﻦ ﻣِﻦ ﻗﹶﺒﻞِ ﺃﹶﻥ ﺗﻤﺴﻮﻫﻦ ﻓﹶﻤﺎ
ﻟﹶﻜﹸﻢ ﻋﻠﹶﻴﻬِﻦ ﻣِﻦ ﻋِﺪﺓٍ ﺗﻌﺘﺪﻭﻧﻬﺎ ﻓﹶﻤﺘﻌﻮﻫﻦ ﻭﺳﺮﺣﻮﻫﻦ ﺳﺮﺍﺣﺎﹰ ﺟﻤِﻴﻼﹰ .
) (3ﻫﻮﺩ ،ﻣﻦ ﺍﻵﻳﺔ ،114ﻭﲤﺎﻣﻬﺎ :ﻭﺃﹶﻗِﻢِ ﺍﻟﺼﻼﹶﺓﹶ ﻃﹶﺮﻓﹶﻲِ ﺍﻟﹶﻨﻬﺎﺭِ ﻭﺯﻟﹶﻔﺎﹰ ﻣﻦ ﺍﻟﻠﱠﻴﻞِ ﺇِﻥﱠ ﺍﻟﹾﺤﺴﻨﺎﺕِ ﻳﺬﹾﻫِﺒﻦ ﺍﻟﺴـﻴﺌﹶﺎﺕِ ﺫﹶﻟِـﻚ
ﺫِﻛﹾﺮﻯ ﻟِﻠﺬﱠﺍﻛِﺮِﻳﻦ.
) (4ﻳﻨﻈﺮ :ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ،68/1:ﻭﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ ،58ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ.74/1:
) (5ﺍﻟﻄﻼﻕ ،ﻣﻦ ﺍﻵﻳﺔ ،06ﻭﲤﺎﻣﻬﺎ :ﺍﹶَﺳﻜِﻨﻮﻫﻦ ﻣِﻦ ﺣﻴﺚﹸ ﺳﻜﹶﻨﺘﻢ ﻣﻦ ﻭﺟﺪِﻛﹸﻢ ﻭﻟﹶﺎ ﺗﻀﺎﺭﻭﻫﻦ ﻟِﺘﻀﻴﻘﹸﻮﺍﹾ ﻋﻠﹶﻴﻬِﻦ ﻭﺇِﻥ ﻛﹸﻦ
ﺃﹸﻭﻟﹶﺎﺕِ ﺣﻤﻞٍ ﻓﹶﺄﹶﻧﻔِﻘﹸﻮﺍﹾ ﻋﻠﹶﻴﻬِﻦ ﺣﺘﻰ ﻳﻀﻌﻦ ﺣﻤﻠﹶﻬﻦ ﻓﹶﺈِﻥﹾ ﺃﹶﺭﺿﻌﻦ ﻟﹶﻜﹸﻢ ﻓﹶﺂﺗﻮﻫﻦ ﺃﹸﺟﻮﺭﻫﻦ ﻭﺃﹾﺗﻤِﺮﻭﺍ ﺑﻴـﻨﻜﹸﻢ ﺑِﻤﻌـﺮﻭﻑٍ ﻭﺇِﻥ
ﺗﻌﺎﺳﺮﺗﻢ ﻓﹶﺴﺘﺮﺿِﻊ ﻟﹶﻪ ﺃﹸﺧﺮﻯ.
) (6ﻋﺮﻓﺔ ﻣﻮﺻﻞ ﺍﻟﻨﺨﻞ ،ﻭﻗﻴﻞ ﰲ ﺳﺒﺐ ﺗﺴﻤﻴﺘﻬﺎ ﺇﻥﱠ ﺟﱪﺍﺋﻴﻞ –ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ -ﻋﺮﻑ ﺍﺑﺮﺍﻫﻴﻢ –ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ -ﺍﳌﻨﺎﺳـﻚ
ﻭﻗﻴﻞ ﲰﻴﺖ ﻷﻥ ﺁﺩﻡ ﻭﺣﻮﺍﺀ ﺗﻌﺎﺭﻓﺎ ﺎ ﺑﻌﺪ ﻧﺰﻭﳍﻤﺎ ﻣﻦ ﺍﳉﻨﺔ .ﻳﻨﻈﺮ :ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ.118-117/4:
) (7ﺑﺎﻟﻔﺘﺢ ﰒﱠ ﺍﻟﺴﻜﻮﻥ ،ﻭﻛﺴﺮ ﺍﻟﺮﺍﺀ ﻭﻋﲔ ﻣﻬﻤﻠﺔ ،ﻭﻫﻮ ﺑﻠﺪ ﰲ ﺃﻃﺮﺍﻑ ﺍﻟﺸﺎﻡ ﻳـﺠﺎﻭﺭ ﺃﺭﺽ ﺍﻟﺒﻠﻘﺎﺀ ﻭﻋﻤﺎﻥ ،ﻳﻨﺴﺐ ﺇﻟﻴﻪ
ﺍﳋﻤﺮ .ﻳﻨﻈﺮ :ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ .158/1:ﻭﻟﻠﻨﺤﺎﺓ ﻓِﻴﻬﺎ ﺃﻭﺟﻪ ﺇﻋﺮﺍﺑﻴﺔ ﺛﻼﺛﺔ ﻫﻲ:
ﺍﻷﻭﱃ :ﺍﻟﻨﺼﺐ ﺑﺎﻟﻜﺴﺮﺓ ،ﻭﻻ ﳛﺬﻑ ﻣﻨﻪ ﺍﻟﺘﻨﻮﻳﻦ.
ﺍﻟﺜﺎﱐ :ﺍﻟﺮﻓﻊ ﺑﺎﻟﻀﻤﺔ ﻭﺍﻟﻨﺼﺐ ﻭﺍﳉﺮ ﺑﺎﻟﻜﺴﺮﺓ ﻭﻳﺰﺍﻝ ﻣﻨﻪ ﺍﻟﺘﻨﻮﻳﻦ ،ﺃﻣﺎ ﺍﻟﺜﺎﻟﺚ :ﻓﺎﻟﺮﻓﻊ ﺑﺎﻟﻀﻤﺔ ،ﻭﺍﻟﻨﺼﺐ ﻭﺍﳉﺮ ﺑﺎﻟﻔﺘﺤﺔ
ﻭﳛﺬﻑ ﻣﻨﻪ ﺍﻟﺘﻨﻮﻳﻦ .ﻳﻨﻈﺮ :ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ،69/1:ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ.75/1:
) (8ﺍﻟﺘﺤﺮﱘ ،ﻣﻦ ﺍﻵﻳﺔ ،01ﻭﲤﺎﻣﻬﺎ :ﺃﹶﻳﻬﺎ ﺍﻟﻨﺒِﻲ ﻟِﻢ ﺗﺤﺮﻡ ﻣﺎ ﺃﹶﺣﻞﱠ ﺍﻟﻠﱠﻪ ﻟﹶﻚ ﺗﺒﺘﻐِﻲ ﻣﺮﺿﺎﺕ ﺃﹶﺯﻭﺍﺟِﻚ ﻭﺍﻟﻠﱠﻪ ﻏﹶﻔﹸﻮﺭ ﺭﺣِﻴﻢ.
68
) (1
ﻗﹶﺎﻝﹶ ﺑﻌﻀﻬﻢ ،ﻭﺍﻟﱠﺬِﻱ ﻳﺠﻤﻊ ﺑِﺎﻷَﻟِﻒِ ﻭﺍﻟﺘﺎﺀِ ﺧﻤﺴﺔﹸ ﺃﹶﻧﻮﺍﻉٍ:
]12ﻅ[ ﺍﻷَﻭﻝﹸ :ﻣﺎ ﻓِﻴﻪِ ﺗﺎﺀُ ﺍﻟﺘﺄﻧِﻴﺚِ ﻣﻄﹾﻠﹶﻘﹰﺎ ﺳﻮﺍﺀً ﻛﹶﺎﻥﹶ ﻋﻠﹶﻤﺎ ﻟِﻤﺆﻧﺚٍ ،ﺃﹶﻭ ﻟِﻤﺬﹶﻛﱠﺮِ ﻛﹶﻄﹶﻠﹾﺤﺔ ﺃﹶﻡ ﺍِﺳﻢِ /ﺟِﻨﺲٍ ﻛﹶﺘﻤﺮﺓٍ
ﺃﹶﻡ ﺻِﻔﹶﺔٍ ﻛﹶﻨﻨﺴﺎﺟﺔ ﺃﹸﺑﺪِﻟﹶﺖ ﺗﺎﺅﻫﺎ ﻫﺎﺀً ﰲ ﺍﻟﻮﻗﹾﻒِ ﺃﹶﻡ ﻛﹶﺒِﻨﺖٍ ﺃﹶﻡ ﻻﹶ ﻭﻳﺴﺘﺜﻨﻰ ﻣِﻦ ﺫﹶﻟِﻚ ﺷﺎﺓﹲ،ﻭﺷﻔﹶﺔﹲ ،ﻭﺃﹶﻣﺔﹲ.
ﻭﺍﻟﺜﱠﺎﻧِﻲ :ﻋﻠﹶﻢ ﺍﻟﹾﻤﺆﻧﺚِ ﻣﻄﹾﻠﹶﻘﹰﺎ ﺳﻮﺍﺀً ﻛﹶﺎﻧﺖ ﻓِﻴﻪِ ﺍﻟﺘﺎﺀُ ﺃﹶﻡ ﻻﹶ ،ﻟِﻌﺎﻗِﻞٍ ﺃﹶﻡ ﻻﹶ.
ﻭﺍﻟﺜﱠﺎﻟِﺚﹸ :ﺻِﻔﹶﺔﹸ ﺍﻟﹾﻤﺬﹶﻛﱠﺮِ ﺍﻟﱠﺬِﻱ ﻻﹶ ﻳﻌﻘِﻞﹸ ﻛﹶﺠِﺒﺎﻝٍ ﺭﺍﺳِﻴﺎﺕٍ ،ﻭﺃﹶﻳﺎﻡٍ ﻣﻌـﺪﻭﺩﺍﺕٍ (2)ﺑِﺨِـﻼﹶﻑِ ﺻِـﻔﹶﺔِ
ﺍﻟﹾﻤﺆﻧﺚِ ﻛﹶﺤﺎﺋِﺾ ،ﻭﺍﻟﻌِﺎﻗِﻞِ ﻛﹶﻌِﺎﻟِﻢ.
ﻭﺍﻟﺮﺍﺑِﻊ :ﻣﺼﻐﺮ ﺍﻟﹾﻤﺬﹶﻛﱠﺮِ ﺍﻟﱠﺬِﻱ ﻻﹶ ﻳﻌﻘِﻞﹸ ﻛﹶﺪﺭﻳﻬِﻤﺎﺕٍ ﺑِﺨِﻼﹶﻑِ ﻣﺼﻐﺮِ ﺍﻟﹾﻤﺆﻧﺚِ ﻛﹶﺨﻨﻴﺺٍ).(3
ﻭﺍﳋﹶﺎﻣِﺲ :ﺍِﺳﻢ ﺍﳉِﻨﺲِ ﺍﻟﹾﻤﺆﻧﺚِ ﺑِﺎﻷَﻟِﻒِ ،ﺳﻮﺍﺀً ﻛﹶﺎﻧﺖ ﺍِﺳﻤﺎ ﻛﹶﺼﺤﺮﺍﺀ ،ﺃﹶﻡ ﺻِﻔﹶﺔ ﻛﹶﺤﺒﻠﹶﻰ ،ﻭﻳـﺴﺘﺜﹾﻨﻰ
) (4
ﺃﹶﻓﹾﻌﻞﹶ -ﻓﹶﻌﻼﹶﺀَ ،ﻭﻓﹶﻌﻼﹶﻥﹶ -ﻓﻌﻠﹶﻰ.
)ﻭﺃﹶﻣﺎ ﺍﻟﻴﺎﺀُ ،ﻓﹶﺘﻜﹸﻮﻥﹸ ﻋﻼﹶﻣﺔﹰ ﻟِﻠﻨﺼﺐِ ﰲ ﺍﻟﺘﺜﹾﻨِﻴﺔِ( ﺑِﻤﻌﻨﻰ ﺍﻟﹾﻤﺜﹶﻨﻰ) ،(5ﻭﻣﺎ ﺣﻤِﻞﹶ ﻋﻠﹶﻴﻪِ ﻣِﻤﺎ ﺗﻘﹶﺪﻡ،
ﳓﻮ :ﺭﺃﹶﻳﺖ ﺍﻟﺰﻳﺪﻳﻦِ ،ﻓﹶﺎﻟﺰﻳﺪﻳﻦِ ﻣﻨﺼﻮﺏ ﺑِﺮﺃﹶﻳﺖ ﻭﻋﻼﹶﻣﺔﹸ ﻧﺼﺒِﻪِ ﺍﻟﻴﺎﺀُ ﺍﻟﹾﻤﻔﹾﺘﻮﺡِ ﻣﺎ ﻗﹶﺒﻠﹶﻬﺎ ،ﺍﻟﹾﻤﻜﹾﺴﻮﺭِ ﻣـﺎ
ﺑﻌﺪﻫﺎ؛ ﻷَﻧﻪ ﻣﺜﹶﻨﻰ ،ﻭﰲ ﺍﻟﺘﻨﺰِﻳﻞِ :ﻣﺮﺝ ﺍﻟﺒﺤﺮﻳﻦِ ،(6)ﻭﺍﺿﺮِﺏ ﻟﹶﻬﻢ ﻣﺜﹶﻼﹰ ﺭﺟﻠﹶﻴﻦِ ،(7)ﻓﹶﺄﹶﺻﺒﺢ
ﻳﻘﹶﻠﱢﺐ ﻛﹶﻔﱠﻴﻪِ .(8)
)ﻭﰲ ﺍﻟﹾﺠﻤﻊِ( ﺍﻟﹾﻤﺬﹶﻛﱠﺮِ ﺍﻟﺴﺎﻟِﻢِ ،ﻭﻣﺎ ﺃﹸﻟﹾﺤِﻖ ﺑِﻪِ ﻣِﻤﺎ ﺗﻘﹶﺪﻡ ،ﳓﻮ:ﺭﺃﹶﻳﺖ ﺍﻟﺒﻜﹾﺮِﻳﻦ ،ﻓﹶﺎﻟﺒﻜﹾﺮِﻳﻦ ﻣﻨﺼﻮﺏ
ﺑِﺮﺃﹶﻳﺖ ،ﻭﻋﻼﹶﻣﺔﹸ ﻧﺼﺒِﻪِ ﺍﻟﻴﺎﺀُ ﺍﳌﹶﻜﹾﺴﻮﺭِ ﻣﺎ ﻗﹶﺒﻠﹶﻬﺎ ،ﺍﳌﹶﻔﹾﺘﻮﺡِ ﻣﺎ ﺑﻌﺪﻫﺎ؛ﻷَﻧﻪ ﺟ ﻤﻊ ﻣﺬﹶﻛﱠﺮٍ ﺳﺎﻟِﻢٍ ،ﻭﰲ ﺍﻟﺘﻨﺰِﻳﻞِ
) (1ﻳﻨﻈﺮ :ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ،68/1:ﻭﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ ،137/1:ﻭﺣﺎﺷﻴﺔ ﺍﺑﻦ ﺍﳊﺎﺝ :ﺹ.39-38
) (2ﺍﻟﺒﻘﺮﺓ ،ﻣﻦ ﺍﻵﻳﺔ ،203ﻭﲤﺎﻣﻬﺎ :ﻭﺍﺫﹾﻛﹸﺮﻭﺍﹾ ﺍﻟﻠﹼﻪ ﻓِﻲ ﺃﹶﻳﺎﻡٍ ﻣﻌﺪﻭﺩﺍﺕٍ ﻓﹶﻤﻦ ﺗﻌﺠﻞﹶ ﻓِﻲ ﻳﻮﻣﻴﻦِ ﻓﹶﻼﹶ ﺇِﺛﹾﻢ ﻋﻠﹶﻴﻪِ ﻭﻣﻦ ﺗﺄﹶﺧﺮ ﻓﹶﻼ
ﺇِﺛﹾﻢ ﻋﻠﹶﻴﻪِ ﻟِﻤﻦِ ﺍﺗﻘﹶﻰ ﻭﺍﺗﻘﹸﻮﺍﹾ ﺍﻟﻠﹼﻪ ﻭﺍﻋﻠﹶﻤﻮﺍ ﺃﹶﻧﻜﹸﻢ ﺇِﻟﹶﻴﻪِ ﺗﺤﺸﺮﻭﻥﹶ.
) (3ﺍﳋِﻨﻮﺹ ﻭﻟﺪ ﺍﳋﱰﻳﺮ ﻭﺍﳉﻤﻊ ﺍﳋﻨﺎﻧﻴﺺ .ﻳﻨﻈﺮ :ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ :ﻣﺎﺩﺓ )ﺧﻨﺺ(.
) (4ﻗﺎﻝ ﺑﻌﻀﻬﻢ ...ﻓﻌﻠﹶﻰ .ﺳﺎﻗﻄﺔ ﻣﻦ )ﻫـ(.
) (5ﻳﻨﻈﺮ ﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ.59/1:
) (6ﺍﻟﺮﲪﻦ ،ﻣﻦ ﺍﻵﻳﺔ ،19ﻭﲤﺎﻣﻬﺎ :ﻣﺮﺝ ﺍﻟﹾﺒﺤﺮﻳﻦِ ﻳﻠﹾﺘﻘِﻴﺎﻥِ .
) (7ﺍﻟﻜﻬﻒ ،ﻣﻦ ﺍﻵﻳﺔ ،32ﻭﲤﺎﻣﻬﺎ :ﻭﺍﺿِ ﺮﺏ ﻟﹶﻬﻢ ﻣﺜﹶﻼﹰ ﺭﺟﻠﹶﻴﻦِ ﺟﻌﻠﹾﻨﺎ ﻟِﺄﹶﺣﺪِﻫِﻤﺎ ﺟﻨﺘﻴﻦِ ﻣِﻦ ﺃﹶﻋﻨﺎﺏٍ ﻭﺣﻔﹶﻔﹾﻨﺎﻫﻤﺎ ﺑِﻨﺨـﻞٍ
ﻭﺟﻌﻠﹾﻨﺎ ﺑﻴﻨﻬﻤﺎ ﺯﺭﻋﺎﹰ .
) (8ﺍﻟﻜﻬﻒ ،ﻣﻦ ﺍﻵﻳﺔ ،42ﻭﲤﺎﻣﻬﺎ :ﻭﺃﹸﺣِﻴﻂﹶ ﺑِﺜﹶﻤﺮِﻩِ ﻓﹶﺄﹶﺻﺒﺢ ﻳﻘﹶﻠﱢﺐ ﻛﹶﻔﱠﻴﻪِ ﻋﻠﹶﻰ ﻣﺎ ﺃﹶﻧﻔﹶﻖ ﻓِﻴﻬﺎ ﻭﻫِﻲ ﺧﺎﻭِﻳﺔﹲ ﻋﻠﹶﻰ ﻋﺮﻭﺷِـﻬﺎ
ﻭﻳﻘﹸﻮﻝﹸ ﻳﺎ ﻟﹶﻴﺘﻨِﻲ ﻟﹶﻢ ﺃﹸﺷﺮِﻙ ﺑِﺮﺑﻲ ﺃﹶﺣﺪﺍﹰ .
69
ﳓﻮ ]ﻗﻮﻟﻪ ﺗﻌﺎﱃ[ (1) :ﻟِﻴﺪﺧِﻞﹶ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ،(2) ﺇِﻥﱠ ﺍﻟﹾﻤﺘﻘِﲔ ﻓِﻲ ﺟﻨـﺎﺕٍ ،(3)ﺇِﻥﱠ ﺍﻟﹾﻤﻨـﺎﻓِﻘِ
ﲔ
ﻟﹶﻜﹶﺎﺫِﺑﻮﻥﹶ ،(4)ﻭﺇِﺫﹾ ﻭﺍﻋﺪﻧﺎ ﻣﻮﺳﻰ ﺃﹶﺭﺑﻌِﲔ ﻟﹶﻴﻠﹶﺔﹰ ،(5)ﻓﹶﻠﹶﺒِﺚﹶ ﻓِﻴﻬِﻢ ﺃﹶﻟﹾﻒ ﺳـﻨﺔٍ ﺇِﻟﱠـﺎ ﺧﻤـﺴِﲔ
) (8
ﻋﺎﻣﺎﹰ ،(6)ﻭﺍﺧﺘﺎﺭ ﻣﻮﺳﻰ ﻗﹶﻮﻣﻪ ﺳﺒﻌِﲔ ﺭﺟﻼﹰ ،(7)ﻓﹶﺎﺟﻠِﺪﻭﻫﻢ ﺛﹶﻤﺎﻧِﲔ ﺟﻠﹾﺪﺓﹰ.
ﻭﺇِﻧﻤﺎ ﺟﻌِﻠﹶﺖِ ﺍﻟﻴﺎﺀُ ﻋﻼﹶﻣﺔﹰ ﻟِﻠﻨﺼِﺐِ ﻧِﻴﺎﺑﺔﹰ ﻋِﻦِ ﺍﻟﻔﹶﺘﺤﺔِ ﺗﺸﺒِﻴﻬﺎ ﻟﹶﻬﺎ ﺑِﺎﻷَﻟِﻒِ؛ ﻷَﻧﻬﺎ ﺃﹸﺧﺘﻬـﺎ ﻣِـﻦ
ﺣﺮﻭﻑِ ﺍﻟﹾﻤﺪ ﻭِﺍﻟﻠﱢﻴِﻦِ؛ ﻭﻷَﻧﻬﺎ ﺗﺒﺪﻝﹸ ﻣِﻨﻬﺎ ،ﳓﻮ ﻗﹶﻮﻟِﻪِ :ﺳﺒﻘﹸﻮﺍ ﻫﻮﻯ ،ﺍﻷَﺻﻞﹸ :ﻫﻮﺍﻱ ،ﻓﹶﺄﹶﺑﺪﻝﹶ ﺍﻷَﻟِﻒ ﻳﺎﺀً
ﻭﺃﹶﺩﻏﹶﻤﻬﺎ ﰲ ﺍﻟﻴﺎﺀِ.
ﻭﻟﹶﻤﺎ ﺍِﺷﺘﺮﻙ ﺍﻟﹾﻤﺜﹶﻨﻰ ،ﻭﺟﻤﻊ ﺍﻟﹾﻤﺬﹶﻛﱠﺮِ ﺍﻟﺴﺎﻟِﻢ ﰲ ﻋﻼﹶﻣﺔِ ﻧﺼﺒِﻬﺎ ﺍِﺣﺘﺎﺟﻮﺍ ﺇﱃ ﺍﻟﺘﻔﹾﺮِﻗﹶـﺔِ ﺑﻴﻨﻬﻤـﺎ
]13ﻭ[ ﺑِﺄﹶﻥﹾ ﺟﻌﻠﹸﻮﺍ ﻗﹶﺒﻞﹶ ﺍﻟﻴﺎﺀِ ﰲ ﺍﻟﹾﻤﺜﹶﻨﻰ ﻓﹶﺘﺤﺔﹰ ،ﻭﺑﻌﺪﻫﺎ ﻛﹶﺴﺮﺓﹰ ،ﻭﺟﻌﻠﹸﻮﺍ ﻟِﻠﹾﺠﻤﻊِ ﻋﻠﹶﻰ ﺍﻟﻌﻜﹾﺲِ ﺇِﺯﺍﻟﺔﹰ /ﻟِﻠﱠﺒﺲِ).(9
) (10
ﻭﰲ ﻫﺬِﻩِ ﺍﻟﻴﺎﺀِ ﺛﹶﻼﹶﺙﹸ ﻋﻼﹶﻣﺎﺕٍ ،ﻭﻫِﻲ :ﺣﺮﻑ ﺇِﻋﺮﺍﺏٍ ،ﻭﻋﻼﹶﻣـﺔﹲ ﻟِﻠﻨـﺼﺐِ ،ﻭ ﻋﻼﹶﻣـﺔﹲ ﻟِﻠﺘﺜﹾﻨِﻴَـﺔِ
ﻭﺍﻟﹾﺠﻤﻊِ .ﻭﺃﹶﻃﹶﻠﹶﻖ ﺍﻟﹾﻤﺼﻨﻒ ﺍﻟﹾﺠﻤﻊ؛ ﻷَﻧﻪ ﺇِﺫﹶﺍ ﺫﹸﻛِﺮ ﻣﻊ ﺍﻟِﻤﺜﹶﻨﻰ ﺍِﻧﺼﺮﻑ ﺇِﱃ ﺟﻤﻊِ ﺍﻟﹾﻤﺬﹶﻛﱠﺮِ ﺍﻟﺴﺎﻟِﻢِ؛ ﻷَﻧﻪ
ﺃﹶﺧﻮﻩ ﰲ ﺍﻹِﻋﺮﺍﺏِ ﺑِﺎﻟﹾﺤﺮﻭﻑِ ،ﻭﺗﺴﻘﹸﻂﹸ ﻧﻮﻥﹸ ﺍﻟﺘﺜﹾﻨِﻴﺔِ ﻭﺍﻟﹾﺠﻤﻊِ ﻟِﻺِﺿﺎﻓﹶﺔِ ،ﻭﻗﹶﺪ ﻳﺴﻘﹸﻄﹶﺎﻥِ ﻟِﻄﹸﻮﻝِ ﺍﻟﻜﹶـﻼﹶﻡِ
ﻭِﻣِﻨﻪ ﻗﹶﻮﻝﹸ ﺍﻟﺸﺎﻋِﺮِ:
70
) (1
ﻗﹶ ـﺘﻼﹶ ﺍﻟﹾﻤﻠﹸ ـﻮﻙ ﻭﻓﹶﻜﱠﻜﹶ ـﺎ ﺍﻷَﻏﹾ ـﻼﹶﻻﹶ ﺃﹶﺑﻨِـــﻲ ﻛﹸﻠﹶﻴـــﺐٍ ﺇِﻥﱠ ﻋﻤـــﻲ ﺍﻟﻠﱠـــﺬﹶﺍ
ﻭﻗﹶﻮﻟﹸﻪ:
) (2
ﻫﻢ ﺍﻟﻘﹶﻮﻡ ﻛﹸﻞﱡ ﺍﻟﻘﹶـﻮﻡِ ﻳـﺎ ﺃﹸﻡ ﺧﺎﻟِـﺪِ ﻭﺇﻥﱠ ﺍﻟﱠــﺬِﻱ ﺣﺎﻧــﺖ ﺑِﻔﹶﻠﹾــﺞٍ ﺩِﻣــﺎﺅﻫﻢ
ﺃﹶﺭﺍﺩ ﺍﻟﻠﱠﺬﹶﺍﻥِ ﻗﹶﺘﻼﹶ ،ﻭﺍﻟﱠﺬِﻳﻦ ﺣﺎﻧﺖ) ،ﻭﺃﹶﻣﺎ ﺣﺬﹾﻑ ﺍﻟﻨﻮﻥِ ،ﻓﹶﻴِﻜﹸﻮﻥﹸ ﻋﻼﹶﻣﺔﹰ ﰲ ﺍﻷَﻓﹾﻌﺎﻝِ ﺍﻟﱠﺘِﻲ ﺭﻓﹾﻌﻬﺎ ﺑِﺜﹶﺒﺎﺕِ
ﺍﻟﻨﻮﻥِ( ،ﻭﺗﻘﹶﺪﻡ ﺃﹶﻧﻬﺎ ﻓِﻌﻞﹸ ﻛﹸﻞﱢ ﻣﻀﺎﺭِﻉٍ) (3ﺍِﺗﺼﻞﹶ ﺑِﻪِ ﺿﻤِﲑ ﺗﺜﹾﻨِﻴﺔِ ،ﺃﹶﻭ ﺿﻤِﲑ ﺟ ﻤﻊٍ ﺃﹶﻭ ﺿـﻤِﲑ ﺍﻟﹾﻤﺆﻧﺜﹶـﺔِ
ﺍﻟﹾﻤﺨﺎﻃﹶﺒﺔِ ،ﳓﻮ :ﻟﹶﻦ ﻳﻔﹾﻌﻼﹶ ،ﻭﻟﹶﻦ ﺗﻔﹾﻌﻼﹶ ،ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻟﹶﻦ ﺗﻨﺎﻟﹸﻮﺍﹾ ﺍﻟﹾﺒِﺮ ﺣﺘﻰ ﺗﻨﻔِﻘﹸﻮﺍﹾ ﻣِﻤﺎ ﺗﺤِﺒـﻮﻥﹶ ،(4)
ﻭ ﻟﹶﻦ ﺗﻘﹶﺎﺗِﻠﹸﻮﺍﹾ ﻣﻌِﻲ ﻋﺪﻭﺍﹰ ،(5)ﻭ ﺃﹶﻥ ﺗﻘﹸﻮﻟﹸﻮﺍﹾ ﻣﺎ ﺟﺎﺀﻧﺎ ﻣِﻦ ﺑﺸِﲑٍ ﻭﻻﹶ ﻧـﺬِﻳﺮٍ ،(6)ﻭﻗﹶﻮﻟﹶـﻚ :ﻟﹶـﻦ
ﻳﺬﹾﻫﺒﻮﺍ ،ﻭﻟﹶﻦ ﺗﺬﹾﻫﺒِﻲ.
) (1ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﻜﺎﻣﻞ ﰲ ﺩﻳﻮﺍﻥ ﺍﻷﺧﻄﻞ ،ﺷﺮ :ﺭﺍﺟﻲ ﺍﻷﲰﺮ ،ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ ،ﺑﲑﻭﺕ ،ﻁ1415 ،2ﻫــ1994-ﻡ:
ﺹ .248ﻭﻫﻮ ﺃﺑﻮ ﻣﺎﻟﻚ ﻏﻴﺎﺙ ﺑﻦ ﺍﻟﺼﻠﺐ ﺍﳌﻠﻘﺐ ﺑﺎﻷﺧﻄﻞ ﻭﻟﺪ ﺳﻨﺔ19ﻫـ ،ﺷﺎﻋﺮ ﺃﻣﻮﻱ ﺃﺑﻮﻩ ﺗﻐﻠﱯ ،ﻭﺃﻣﻪ ﻣﻦ ﺇﻳـﺎﺩ
ﻭﳘﺎ ﻗﺒﻴﻠﺘﺎﻥ ﻣﺴﻴﺤﻴﺘﺎﻥ ،ﻣﺪﺡ ﻣﻌﺎﻭﻳﺔ ﻭﻳﺰﻳﺪ ،ﺃﺑﺪﻉ ﰲ ﺷﻌﺮ ﺍﻟﻨﻘﺎﺋﺾ ،ﻭﻛﺎﻥ ﰲ ﺣِﻠﹾﻒِ ﺍﻟﻔﺮﺯﺩﻕ ﺿﺪ ﺟﺮﻳـﺮ ،ﺗـﻮﰲ
ﻋﺎﻡ90ﻫـ ﻣﻦ ﺁﺛﺎﺭﻩ ﺩﻳﻮﺍﻥ ﺷﻌﺮ .ﻳﻨﻈﺮ :ﺍﻟﺸﻌﺮ ﻭﺍﻟﺸﻌﺮﺍﺀ :ﺹ ،325ﻭﺍﻷﻋﻼﻡ.123/5 :
) (2ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﻄﱠﻮﻳﻞ ﰲ ﺍﻟﻜﺘﺎﺏ ،187/1:ﻭﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ :ﻣﺎﺩﺓ )ﻓﻠﺞ( ﻭﻓﻠﺞ ﻣﻮﺿﻊ ﺑﲔ ﺍﻟﺒﺼﺮﺓ ﻭﺿﺮِﻳﺔ ﻣﺬﻛﺮ .ﻳﻨﻈﺮ:
ﻣﻐﲏ ﺍﻟﻠﱠﺒﻴﺐ .326/1:ﻟﻸﺷﻬﺐ ﺑﻦ ﺭﻣﻴﻠﺔ ،ﻭﺍﻷﺷﻬﺐ ﺑﻦ ﺭﻣﻴﻠﺔ ﺛﻮﺭ ﺑﻦ ﺃﰊ ﺣﺎﺭﺛﺔ ﻣﻦ ﲤﻴﻢ ،ﻧﺴﺐ ﺇﱃ ﺃﻣﻪ ﺭﻣﻴﻠﹶﺔ ﻭﻟﺪ ﰲ
ﳒﺪ ﻗﺒﻞ ﺍﻹﺳﻼﻡ ،ﻋﺎﺵ ﰲ ﺍﻟﺒﺼﺮﺓ ،ﻛﺎﻥ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻔﺮﺯﺩﻕ ﻫﺠﺎﺀ ،ﺗﻮﰲ ﰲ ﺃﻭﺍﺋﻞ ﺍﻟﻌﺼﺮ ﺍﻷﻣﻮﻱ ،ﻋﺪﻩ ﺍﺑﻦ ﺳـﻼﻡ ﰲ
ﺍﻟﻄﺒﻘﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻣﻦ ﺍﻹﺳﻼﻣﻴﲔ .ﻳﻨﻈﺮ :ﻃﺒﻘﺎﺕ ﺍﻟﺸﻌﺮﺍﺀ:ﺹ ،177ﻭﺍﻷﻋﻼﻡ.333/1:
) (3ﰲ )ﻫـ( ،ﺃﺎ ﻛﻞ ﻓﻌﻞ ﻣﻀﺎﺭﻉ.
) (4ﺁﻝ ﻋﻤﺮﺍﻥ ،ﻣﻦ ﺍﻵﻳﺔ ،92ﻭﲤﺎﻣﻬﺎ :ﻟﹶﻦ ﺗﻨﺎﻟﹸﻮﺍﹾ ﺍﻟﹾﺒِﺮ ﺣﺘﻰ ﺗﻨﻔِﻘﹸﻮﺍﹾ ﻣِﻤﺎ ﺗﺤِﺒﻮﻥﹶ ﻭﻣﺎ ﺗﻨﻔِﻘﹸﻮﺍﹾ ﻣِﻦ ﺷﻲﺀٍ ﻓﹶﺈِﻥﱠ ﺍﻟﻠﹼﻪ ﺑِﻪِ ﻋﻠِﻴﻢ.
) (5ﺍﻟﺘﻮﺑﺔ ،ﻣﻦ ﺍﻵﻳﺔ ،83ﻭﲤﺎﻣﻬﺎ :ﻓﹶﺈِﻥ ﺭﺟﻌﻚ ﺍﻟﻠﹼﻪ ﺇِﻟﹶﻰ ﻃﹶﺂﺋِﻔﹶﺔٍ ﻣﻨﻬﻢ ﻓﹶﺎﺳﺘﺎﹾﺫﹶﻧﻮﻙ ﻟِﻠﹾﺨﺮﻭﺝِ ﻓﹶﻘﹸﻞ ﻟﹶﻦ ﺗﺨﺮﺟﻮﺍﹾ ﻣﻌِﻲ ﺃﹶﺑـﺪﺍﹰ
ﻭﻟﹶﻦ ﺗﻘﹶﺎﺗِﻠﹸﻮﺍﹾ ﻣﻌِﻲ ﻋﺪﻭﺍﹰ ﺇِﻧﻜﹸﻢ ﺭﺿِﻴﺘﻢ ﺑِﺎﻟﹾﻘﹸﻌﻮﺩِ ﺃﹶﻭﻝﹶ ﻣﺮﺓٍ ﻓﹶﺎﻗﹾﻌﺪﻭﺍﹾ ﻣﻊ ﺍﻟﹾﺨﺎﻟِﻔِﲔ.
) (6ﺍﳌﺎﺋﺪﺓ ،ﻣﻦ ﺍﻵﻳﺔ ،19ﻭﲤﺎﻣﻬﺎ :ﻳﺎ ﺃﹶﻫﻞﹶ ﺍﻟﹾﻜِﺘﺎﺏِ ﻗﹶﺪ ﺟﺎﺀﻛﹸﻢ ﺭﺳﻮﻟﹸﻨﺎ ﻳﺒﻴﻦ ﻟﹶﻜﹸﻢ ﻋﻠﹶﻰ ﻓﹶﺘﺮﺓٍ ﻣﻦ ﺍﻟﺮﺳﻞِ ﺃﹶﻥ ﺗﻘﹸﻮﻟﹸﻮﺍﹾ ﻣـﺎ
ﺟﺎﺀﻧﺎ ﻣِﻦ ﺑﺸِﲑٍ ﻭﻻﹶ ﻧﺬِﻳﺮٍ ﻓﹶﻘﹶﺪ ﺟﺎﺀﻛﹸﻢ ﺑﺸِﲑ ﻭﻧﺬِﻳﺮ ﻭﺍﻟﻠﹼﻪ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﻗﹶﺪِﻳﺮ.
71
]ﻋﻼﹶﻣـﺎﺕ ﺍﻟﹾﺨﻔﹾـﺾِ[
)ﻭﻟِﻠﹾﺨﻔﹾﺾِ) (1ﺛﹶﻼﹶﺙﹸ ﻋﻼﹶﻣﺎﺕٍ ،ﺍﻟﻜﹶﺴﺮﺓﹸ ،ﻭﺍﻟﻴﺎﺀُ ،ﻭﺍﻟﻔﹶﺘﺤﺔﹸ(.
ﻗﺪﻡ ﻋﻼﹶﻣﺎﺗِﻪِ ﻋﻠﹶﻰ ﻋﻼﹶﻣﺎﺕِ ﺍﳉﺰﻡِ؛ ﻷﻧﻬﺎ ﻣِﻦ ﺧﺼﺎﺋِﺺِ ﺍﻷَﺳﻤﺎﺀِ ،ﻭﻣﺎ ﺍِﺧﺘﺺ ﺑِﺎﻷﺳﻤﺎﺀِ ﻳﻨﺒﻐِﻲ
ﺃﹶﻥﹾ ﻳﻘﹶﺪﻡ ﻋﻠﹶﻰ ﻣﺎ ﺍِﺧﺘﺺ ﺑِﺎﻷَﻓﹾﻌﺎﻝِ .ﻭﻗﹶﺪﻡ ﺍﻟﻜﹶﺴﺮﺓﹶ؛ ﻷَﻧﻬﺎ ﺍﻷَﺻﻞﹸ ،ﻭﺃﹶﺗﻰ) (2ﺑﻌﺪﻫﺎ ﺑِﺎﻟﻴﺎﺀِ؛ ﻷَﻧﻬﺎ ﻓﹶﺮﻋﻬﺎ
ﻭﺧﺘﻢ ﺑِﺎﻟﻔﹶﺘﺤﺔِ ﻟِﻘِﻠﱠﺘِﻬﺎ ﰲ ﻫﺬﹶﺍ ﺍﻟﺒﺎﺏِ ،ﻭﻟِﻜﹶﻮﻧِﻬﺎ ﺃﹸﺧﺖ ﺍﻟﻜﹶﺴﺮﺓِ ﰲ ﺍﻟﺘﺤﺮِﻳﻚِ.
) (3
)ﻓﹶﺄﻣﺎ ﺍﻟﻜﹶﺴﺮﺓﹸ ،ﻓﹶﺘﻜﹸﻮﻥﹸ ﻋﻼﹶﻣﺔﹰ ﻟِﻠﺨﻔﹾﺾِ ﰲ ﺛﹶﻼﹶﺛﹶﺔِ ﻣﻮﺍﺿِﻊ:(
ﺍﻷَﻭﻝﹸ) :ﰲ ﺍﻻِﺳﻢِ ﺍﻟﹾﻤﻔﹾﺮﺩِ ﺍﻟﹾﻤﻨﺼﺮِﻑِ( ،ﻭﻫﻮ ﺍﻻِﺳﻢ ﺍﻟﹾﻤﺘﻤِﻜﱢﻦِ ﺍﻷَﻣﻜﹶﻦِ ،ﳓﻮ]ﻗﻮﻟﻪ ﺗﻌﺎﱃ[(4) :ﺳﻠﹶﺎﻡ
ﻋﻠﹶﻰ ﻧﻮﺡٍ (5)ﻭ ﻭﺇِﻟﹶﻰ ﻋﺎﺩٍ ،(6)ﻭﻣﺮﺭﺕ ﺑِﺎﻟﻘﹶﺎﺿِﻲ ،ﻭﺳﻤﺤﺖ ﻟِﻠﹾﻔﹶﺘﻰ.
ﻭﺳﻤِﻲ ﻣﻨﺼﺮِﻓﹰﺎ ﻟِﺪﺧﻮﻝِ ﺗﻨﻮِﻳﻦِ ﺍﻟﺼﺮﻑِ ﻓِﻴﻪِ ،ﻭﻫﻮ ﺗﻨﻮﻳِﻦ ﺍﻟﺘﻤﻜِﲔِ.
]13ﻅ[ ﻭﺍﻟـﺜﱠﺎﱐ) :ﰲ ﺟﻤﻊِ ﺍﻟﺘﻜﹾﺴِﲑِ ﺍﻟﹾﻤﻨﺼﺮِﻑِ( ﻭﻣﺎ ﺃﹸﻋﺮِﺏ ﺑِﺈﹾﻋﺮﺍﺑِﻪِ /ﻣِﻤﺎ ﺗﻘﹶﺪﻡ ،ﳓﻮ:ﻣﺮﺭﺕ ﺑِﺰﻳﻮﺩِ ،ﻭﻫﻨﻮﺩِ
ﻭﺍِﻧﺘﻔﹶﻌﺖ ﺑِﺎﻟﹾﺠﻮﺍﺭِﻱ ،ﻭﻣﺮﺭﺕ ﺑِﺎﻟﻌﺬﹶﺍﺭﻯ ،ﻭﰲ ﺍﻟﺘﻨﺰِﻳﻞِ :ﻳﻌﻮﺫﹸﻭﻥﹶ ﺑِﺮِﺟﺎﻝٍ ﻣﻦ ﺍﻟﹾﺠِﻦ ،(7) ﻭ ﻓِـﻲ
ﺑﻴﻮﺕٍ ﺍﹶَﺫِﻥﹶ ﺍﻟﻠﱠﻪ .(8) ﻭﺧﺮﺝ ﺑِﺎﻟﹾﻤﻨﺼﺮِﻑِ ﰲ ﺍﻟﹾﻤﻮﺿِﻌﲔِ ﻏﹶﲑﻩ ،ﻭﺳﻴﺄﺗِﻲ.
ﻭﺍﻟﺜﱠﺎﻟِﺚﹸ) :ﰲ ﺟﻤﻊِ ﺍﻟﹾﻤﺆﻧﺚِ ﺍﻟﺴﺎﻟِﻢِ( ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﻗﹸﻞ ﻟﱢﻠﹾﻤﺆْﻣِﻨﺎﺕِ ،(9)ﻭ ﻛﹶﻢ ﺗﺮﻛﹸﻮﺍﹾ ﻣِﻦ
ﺟﻨﺎﺕٍ .(10)
) (11
ﻭﻟﹶﻢ ﻳﺸﺘﺮِﻁﹾ ﰲ ﻫﺬﹶﺍ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣﻨﺼﺮِﻓﹰﺎ ،ﻛﹶﻤﺎ ﺍِﺷﺘﺮﻃﹶﻪ ﻓِﻴﻤﺎ ﻗﹶﺒﻠﹶﻪ؛ ﻷﻥﱠ ﻫﺬﹶﺍ ﺇِﻥﹾ ﻟﹶﻢ ﻳﻜﹸـﻦ
ﻋﻠﹶﻤﺎ ،ﻓﹶﻼﹶ ﻳﻜﹸﻮﻥﹸ ﺇﻻﱠ ﻣﻨﺼﺮِﻓﹰﺎ ،ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻋﻠﹶﻤﺎ ﻓﹶﻜﹶﺬﹶﻟِﻚ ﻋﻠﹶﻰ ﺍﻟﻠﱡﻐﺔِ ﺍﻟﻔﹸﺼﺤﻰ ،ﻭﺑﻌﻀﻬﻢ ﻣﻨﻊ ﺻﺮﻓﹶﻪ.
) (1
)ﻭﺃﻣﺎ ﺍﻟﻴﺎﺀُ ،ﻓﹶﺘﻜﹸﻮﻥﹸ ﻋﻼﹶﻣﺔﹰ ﻟِﻠﹾﺨﻔﹾﺾِ ﰲ ﺛﹶﻼﹶﺛﹶﺔِ ﻣﻮﺍﺿِﻊ:(
-ﺍﻷَﻭﻝﹸ):ﰲ ﺍﻷَﺳﻤﺎﺀِ ﺍﳋﹶﻤﺴﺔِ( ﺑِﺸ ﺮﻃِﻬﺎ ﺍﻟﹾﻤﺘﻘﹶﺪﻡِ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺍﺭﺟِﻌﻮﺍﹾ ﺇِﻟﹶﻰ ﺃﹶﺑِﻴﻜﹸﻢ ،(2) ﻣِـﻦ
ﻭِﻋﺎﺀ ﺃﺧﻴﻜﻢ)،(4)(3ﺫِﻱ ﻗﹸﻮﺓٍ ﻋِﻨﺪ ﺫِﻱ ﺍﻟﻌﺮﺵِ ﻣﻜِﲔ،(5)ﻭﺗﻘﹸﻮﻝﹸ:ﻣﺮﺭﺕ ﺑِﺠﻤِﻴﻌِﻬﺎ ،ﻭﻧﻈﹶﺮﺕ ﺇﱃ ﻓِﻴﻚ.
-ﻭﺍﻟﺜﱠﺎﻧِﻲ) :ﰲ ﺍﻟﺘﺜﹾﻨِﻴﺔِ( ﺑِﻤﻌﻨﻰ ﺍﻟﹾﻤﺜﹶﻨﻰ ،ﻭﻣﺎ ﺣﻤِﻞﹶ ﻋﻠﹶﻴﻪِ ﻣِﻤﺎ ﺗﻘﹶﺪﻡ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻛﹶﺎﻧﺘﺎ ﺗﺤـﺖ
ﻋﺒﺪﻳﻦِ ،(6)ﻭﻗﹶﻮﻟِﻚ :ﻣﺮﺭﺕ ﺑِﺎﻻِﺛﹾﻨﻴﻦِ ﻛِﻠﹶﻴﻬِﻤﺎ] ،ﻭﺑِﺎﻻِﺛﹾﻨﺘﻴﻦِ ﻛِﻠﹾﺘﻴﻬِﻤﺎ[).(7
ﺠﻤﻊِ( ﺍﻟﹾﻤﺬﹶﻛﱠﺮِ ﺍﻟﺴﺎﻟِﻢِ ،ﻭﻣﺎ ﺃﹸﻟﹾﺤِﻖ ﺑِﻪِ ﻣِﻤﺎ ﺗﻘﹶﺪﻡ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺳﻠﹶﺎﻡ ﻋﻠﹶـﻰ
-ﻭﺍﻟﺜﱠﺎﻟِﺚﹸ) :ﰲ ﺍﻟﹾ
ﺍﻟﹾﻤﺮﺳﻠِﲔ ،(8) ﻟﹶﻘﹶﺪ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻦِ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ،(9) ﺍﳊﹶﻤﺪ ﷲِ ﺭﺏ ﺍﻟﻌﺎﻟﹶﻤِﲔ ،(10) ﻓﹶﺈِﻃﹾﻌـﺎﻡ
ﺳِﺘﲔ ﻣِﺴﻜِﻴﻨﺎﹰ .(11) ﻭﺃﹶﻃﹾﻠﹶﻖ ﺍﻟﹾﺠ ﻤﻊ ﻫﻨﺎ ﻟِﻤﺎ ﺗﻘﹶﺪﻡ.
)ﻭﺃﹶﻣﺎ ﺍﻟﻔﹶﺘﺤﺔﹸ( ﺍﻟﻈﱠﺎﻫِﺮﺓﹸ ﻭﺍﳌﹸﻘﹶﺪﺭﺓﹸ) ،ﻓﹶﺘﻜﹸﻮﻥﹸ ﻋﻼﹶﻣﺔﹰ ﻟِﻠﹾﺨﻔﹾﺾِ ﰲ ﺍﻻِﺳﻢِ ﺍﻟﱠﺬِﻱ ﻻﹶ ﻳﻨﺼﺮِﻑ ،(12)(ﻭ ﻫﻮ
ﻣﺎ ﺩﺧﻠﹶﺘﻪ ﻋِﻠﱠﺘﺎﻥِ ﻓﹶﺮﻋِﻴﺘﺎﻥِ ﻣِﻦ ﻋِﻠﹶﻞٍ ﺗِﺴﻊٍ ﺃﹶﻭ ﻭﺍﺣِﺪﺓٍ ﺗﻘﹸﻮﻡ ﻣﻘﹶﺎﻣﻬﺎ ﻳِﺠﻤﻌﻬﺎ ،ﻗﹶﻮﻝﹸ ﺑﻌﻀِﻬِﻢ:
) (1
ﺭﻛﱢﺐ ،ﻭﺯِﺩ ﻋﺠﻤﺔﹰ ،ﻓﹶﺎﻟﻮﺻﻒ ﻗﹶﺪ ﻛﹶﻤﻼﹶ ﺍِﺟﻤــﻊ ﻭﺯِﻥﹾ ،ﻋــﺎﺩِﻻﹰ ،ﺃﻧّــﺚﹾ ﺑِﻤﻌﺮﻓﹶــﺔٍ
ﻭﻗﹶﺎﻝﹶ ﺁﺧﺮ:
ﻭﻋﺠﻤـﺔﹲ ﺛﹸـﻢ ﺟﻤـﻊ ﺛﹸـﻢ ﺗﺮﻛِﻴـﺐ ﻋــﺪﻝﹲ ﻭﻭﺻــﻒ ﻭﺗﺄﹾﻧِﻴــﺚﹲ ﻭﻣﻌﺮِﻓﹶــﺔﹲ
) (3
ﻭﻭﺯﻥﹸ ﻓِﻌﻞِ) ،(2ﻭﻫﺬﹶﺍ ﺍﻟﻘﹶﻮﻝﹸ ﺗﻘﹾﺮِﻳـﺐ ﻭﻧــﻮﻥﹲ ﺯﺍﺋِــﺪﺓﹲ ﻣِــﻦ ﻗﹶﺒﻠِﻬــﺎ ﺃﹶﻟِــﻒ
]14ﻭ[ ﻓﹶﺎﻻِﺳﻢ ﺍﻟﱠﺬِﻱ ﻻﹶ ﻳﻨﺼﺮِﻑ ﺃﹶﺷﺒﻪ ﺍﻟﻔِﻌـﻞﹶ ﻣِﻦ ﺣﻴﺚﹸ ﺍﻟﻔﹶﺮﻋﺎﻥِ ،ﻭﺫﹶﻟِﻚ؛ ﻷَﻥﱠ ﻫﺬِﻩِ ﺍﻟﻌِﻠﹶﻞﹶ] /ﺍﻟﺘﺴـﻊ ﻓﹸﺮﻭﻉ
ﻷﻥﱠ ﺍﻟﻌﺪﻝﹶ ﻓﹶﺮﻉ ﺍﻟﹾﻤﻌﺪﻭﻝِ ﻋﻨﻪ ،ﻭﺍﻟﻮﺻﻒ ﻓﹶﺮﻉ ﺍﻟﹾﻤﻮﺻﻮﻑِ ،ﻭﺍﻟﺘﺄﹾﻧِﻴﺚﹶ ﻓﹶﺮﻉ ﺍﻟﺘﺬﹾﻛِﲑِ ،ﻭﺍﻟﹾﻤﻌﺮﻓِﺔﹶ ﻓﹶـﺮ
ﻉ
ﺍﻟﻨﻜِﺮﺓِ ،ﻭﺍﻟﻌﺠﻤﺔﹶ ﻓﹶﺮﻉ ﺍﻟﻌﺮﺑﻴﺔِ ﻭﺍﻟﹾﺠ ﻤﻊ ﻓﹶﺮﻉ ﺍﻟﻮﺍﺣِﺪِ ،ﻭﺍﻟﺘﺮﻛِﻴﺐ ﻓﹶﺮﻉ ﺍﻹِﻓﹾـﺮﺍﺩِ ،ﻭﺍﻷَﻟِـﻒ ﻭﺍﻟﻨـﻮﻥﹶ
ﺍﻟﹾﻤﺰِﻳﺪﺗﻴﻦِ ﻓﹶﺮﻉ ﻟِﻤﺎ ﺯِﻳﺪ ﻋﻠﻴﻪِ ،ﻭﻭﺯﻥﹶ ﺍﻟﻔِﻌﻞِ ﻓﹶﺮﻉ ﻭﺯﻥِ ﺍﻻِﺳﻢِ؛ ﻓﹶﺈِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﰲ ﺍﻻِﺳﻢِ ﻋِﻠﱠﺘـﺎﻥِ ﻛﹶﺎﻧﺘـﺎ
ﺑِﻤﻨـﺰِﻟﹶﺔِ ﻓﹶﺮﻋﲔِ ﻭﻣﻌﻠﹸﻮﻡ ﺃﻥﱠ ﰲ ﺍﻟﻔِﻌﻞِ ﻓﹶﺮﻋﲔِ ،ﻭﻫﻤﺎ :ﺍِﺷِﺘﻘﹶﺎﻗﹸﻪ ﻣِﻦ ﺍﻻِﺳﻢِ ،ﻭﻋﺪﻡ ﺇِﻓﹶﺎﺩﺗِﻪِ ﺑِﺪﻭﻥِ ﺍﻻِﺳﻢِ
ﻓﹶﺘﺤﺼﻞﹸ ﺍﻟﹾﻤﺸﺎﺑﻬﺔﹸ ﺑﻴﻨﻬﻤﺎ) (4ﻓﻌﻠِﻢ ﺃﻥﱠ ﺍﻻِﺳﻢِ ﺍﻟﱠﺬِﻱ ﻻﹶ ﻳﻨﺼﺮِﻑ ﻧﻮﻋﺎﻥِ:
ﺃﹶﺣﺪﻫﻤﺎ :ﻣﺎ ﻳِﻤﺘِﻨﻊ ﺻﺮﻓﹸﻪ ﻟِﻌِﻠﱠﺔٍ ﻭﺍﺣِﺪﺓٍ ﻭﻫﻤﺎ ﻣﺎ ﻛﹶﺎﻥﹶ ﻋﻠﹶﻰ ﺻِﻴﻐﺔِ ﻣﻨﺘﻬﻰ ﺍﻟﹾﺠﻤﻮﻉِ ﺑِـﺄﹶﻥﱠ ﻭﺍﺯِﻥﹶ
ﻣﻔﹶﺎﻋِﻞﹶ ﺃﹶﻭ ﻣﻔﹶﺎﻋِﻴﻞﹶ ﻛﹶﺪﺭِﺍﻫِﻢ ﻭﺩﻧﺎﻧِﲑ ،ﺃﹶﻭ ﻛﹶﺎﻥﹶ ﻣﺨﺘﻮﻣﺎ ﺑِﺄﹶﻟِﻒِ ﺍﻟﺘﺄﹾﻧِﻴـﺚِ ﺍﻟﹾﻤﻤـﺪﻭﺩﺓِ ﻛﹶـﺼﺤﺮﺍﺀِ ،ﺃﹶﻭ
ﺍﻟﹾﻤﻘﹾﺼﻮﺭﺓِ ﻛﹶﺬِﻛﹾﺮﻯ).(5
ﻭﺍﻟﺜﱠﺎﱐ:ﻣﺎ ﻳﻤﺘِﻨﻊ ﺻﺮﻓﹸﻪ ﻟِﻌِﻠﱠﺘﲔِ ﻭﻫﻮ ﻣﺎ ﻓِﻴﻪِ ﺍﻟﻮﺻﻒ ﻭﺍﻟﻌﺪﻝﹸ ﳓﻮ]ﻗﻮﻟﻪ ﺗﻌـﺎﱃ[ ) :(6ﻣﺜﹾﻨـﻰ
ﻭﺛﹸﻠﹶﺎﺙﹶ ﻭﺭﺑﺎﻉ (7)ﺃﹶﻭ ﺍﻟﺘﻌﺮِﻳﻒ ﻭﺍﻟﻌﺪﻝﹸ ﺃﹶﻋﻨِﻲ ﻓﹶﻌﻞﹾ ﰲ ﺍﻟﺘﻮﻛِﻴﺪِ ﻛﹶﺠ ﻤﻊ ،ﻭﻛﹶﺘﻊ ،ﻭﺑ
ﺼﻊ ،ﻭﺑﺘﻊ ،ﻭﺳﺤﺮ
) (1ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﺒﺴﻴﻂ ﰲ ﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ 339ﻭﺣﺎﺷﻴﺔ ﺍﺑﻦ ﺍﳊﺎﺝ :ﺹ ،44ﻭﻗﺒﻠﻪ:
ﻣﻮﺍﻧﻊ ﺍﻟﺼﺮﻑ ﺗﺴﻊ ﺇﻥﹾ ﺃﺭﺩﺕ ﺎ ﻋﻮﻧـﺎ ﻟﺘﺒﻠﻎ ﰲ ﺇﻋﺮﺍﺑﻚ ﺍﻷﻣـﻼﹶ
ﻭﻫﻮ ﻷﰊ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺎﺀ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﺍﻟﻨﺤﺎﺱ ﺍﻟﻨﺤﻮﻱ ،ﻭﻟﺪ ﻋﺎﻡ627ﻫـ ،ﺃﺧﺬ ﺍﻟﻌﺮﺑﻴﺔ ﻋﻦ ﺍﳉﻤـﺎﻝ ﺑـﻦ
ﻋﻤﺮﻭﻥ ،ﻛﺎﻥ ﺫﻛﻴﺎ ﻟﻪ ﺧﱪﺓ ﺑﺎﳌﻨﻄﻖ ،ﻣﺎﺕ ﻋﺎﻡ698ﻫـ .ﻳﻨﻈﺮ :ﺑﻐﻴﺔ ﺍﻟﻮﻋﺎﺓ.13/1 :
) (2ﰲ )ﻫـ( ﺃﻓﻌﻞ.
) (3ﺍﻟﺒﻴﺘﺎﻥ ﻣﻦ ﺍﻟﺒﺴﻴﻂ ﻭﳘﺎ ﺑﻼ ﻧﺴﺒﺔ ﰲ :ﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ :ﺹ ،222ﻭﻓﻴﻪ :ﲨﻊ ﺑﺪﻝ ﻋﺪﻝ ،ﰒ ﻋﺪﻝ ﺑﺪﻝ ﰒ ﲨﻊ ،ﻭﺍﻟﻨﻮﻥ
ﺑﺪﻝ ﻭﻧﻮﻥ.
) (4ﻳﻨﻈﺮ :ﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ :ﺹ.222
) (5ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﺑﻦ ﺍﻟﻨﺎﻇﻢ :ﺹ.634
) (6ﺇﺿﺎﻓﺔ ﻳﻘﺘﻀﻴﻬﺎ ﺍﻟﺴﻴﺎﻕ.
) (7ﻓﺎﻃﺮ ،ﻣﻦ ﺍﻵﻳﺔ ،01ﻭﲤﺎﻣﻬﺎ :ﺍﻟﹾﺤﻤﺪ ﻟِﻠﱠﻪِ ﻓﹶﺎﻃِﺮِ ﺍﻟﺴﻤﻮﺍﺕِ ﻭﺍﻟﹾﺄﹶﺭﺽِ ﺟﺎﻋِﻞِ ﺍﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔِ ﺭﺳﻼﹰ ﺃﹸﻭﻟِﻲ ﺃﹶﺟﻨِﺤﺔٍ ﻣﺜﹾﻨﻰ ﻭﺛﹸﻠﹶﺎﺙﹶ
ﻭﺭﺑﺎﻉ ﻳﺰِﻳﺪ ﻓِﻲ ﺍﻟﹾﺨﻠﹾﻖِ ﻣﺎ ﻳﺸﺎﺀُ ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﻗﹶﺪِﻳﺮ.
74
ﺇِﺫﹶﺍ ﺃﹸﺭِﻳﺪ ﺑِﻪِ ﺳﺤﺮ ﻳﻮﻡِ ﻭﻓﹸﻌﻞﹾ ﻋﻠﹶﻢ ﺍﻟﹾﻤﺬﹶﻛﱠﺮِ ﺇِﺫﹶﺍ ﺳِ ﻤﻊ ﳑﻨﻮﻉ ﺍﻟﺼﺮﻑِ ﻭﻟﹶﻴﺲ ﻓِﻴﻪِ ﻋِﻠﱠﺔﹲ ﻇﹶﺎﻫِﺮﺓﹲ ﻏﹶﲑ ﺍﻟﻌﻠﹶﻤِﻴﺔِ،
ﳓﻮ :ﻋﻤﺮ ﻓﹶﺮﻗﹶﺘﻬﻢ) (1ﻭﺟﻤﺢ .ﻭﻓﹸﻌﺎﻝﹾ ﻋﻠﹶﻢ ﻟِﻤﺆﻧﺚٍ ﻛﹶﺤﺬﹶﺍﻡِ ،ﻭﻗﹶﻄﹶﺎﻡِ ﰲ ﻟﹸﻐﺔِ ﺑﻨِﻲ ﺗﻤِﻴﻢٍ) (2ﻓﹶﺈﻧﻬﻢ ﻳﻤﻨﻌﻮﻥﹶ
) (6
ﺻﺮﻓﹶﻪ ،(3)ﻗﹶﺎﻝﹶ ﺳِﻴﺒﻮﻳِﻪِ» :ﻟِﻠﹾﻌﻠﹶﻤِﻴﺔِ ﻭﺍﻟﻌﺪﻝِ ﻋﻦ ﻓﹶﺎﻋِﻠِﻪِ«) ،(4ﻓﺈِﻥﹾ ﺧﺘِﻢ ﺑِﺎﻟﺮﺍﺀِ ﻛﹶﺴﻔﹶﺎﺭِ ﺍِﺳﻢ ﳕﺎ) ،(5ﻭﺑﺎﺭ
) (9
ﺍِﺳﻢ ﻟِﻘﹶﺒِﻴﻠﹶﺔﹲ ﺑِﻨﺎﺅﻩ ﻋﻠﹶﻰ ﺍﻟﻜﹶﺴﺮِ ﺇﻻﱠ ﻗﹶﻠِﻴﻼﹰ ﻣِﻨﻬﻢ) ،(7ﻭﺃﹶﻫﻞﹸ ﺍﳊِﺠﺎﺯِ) (8ﻳﺒﻨﻮﻥﹶ ﺍﻟﺒﺎﺏ ﻛﹸﻠﱠﻪ ﻋﻠﹶﻰ ﺍﻟﻜﹶﺴﺮِ.
ﺃﹶﻭ ﺍﻟﻮﺻﻒ ﺍﻷَﺻﻠِﻲ ،ﻭﺯِﻳﺎﺩﺓﹸ ﺍﻷَﻟِﻒِ ﻭﺍﻟﻨﻮﻥِ ﺃﹶﻋﻨِﻲ "ﻓﹶﻌﻼﹶﻥﹶ" ﺑِﺸﺮﻁِ ﺃﹶﻻﱠ ﻳﻘﹾﺒﻞﹶ ﺍﻟﺘﺎﺀَ ،ﺇﻣـﺎ ﻷﻥﱠ ﻣﺆﻧﺜﹶـﻪ
"ﻓﹶﻌﻠﹶﻰ" ﻛﹶﺴﻜﹾﺮﺍﻥﹶ ،ﻭﻏﹶﻀﺒﺎﻥﹶ ،ﺃﹶﻭ ﻷﻧﻪ ﻻﹶ ﻣﺆﻧﺚﹶ ﻟﹶﻪ ﻛﹶﻠِﺤﻴﺎﻥﹶ ،ﺃﹶﻭِ ﺍﻷَﺻﻞ) (10ﺍﻷَﺻﻠِﻲ ،ﻭﻭﺯﻥﹸ ﺍﻟﻔِﻌـﻞ
ﺃﹶﻋﻨِﻲ ﺃﹶﻓﹾﻌﻞﹶ ﺑِﺸﺮﻁِ ﺃﻻﱠ ﻳﻘﹾﺒﻞﹶ ﺍﻟﺘﺎﺀَ ،ﺇﻣﺎ ﻷَﻥﱠ ﻣﺆﻧﺜﹶﻪ" ﻓﹶﻌﻼﹶﺀَ" ﻛﹶﺄﹶﺣﻤﺮ ،ﺃﹶﻭ" ﻓﹶﻌﻠﹶﻰ" ،ﻛﹶﺄﹶﻓﹾﻀﻞﹶ ،ﺃﹶﻭ ﻟِﻜﹶﻮﻧِﻪِ ﻻِ
ﻣﺆﻧﺚﹶ ﻟﹶﻪ ﻛﹶﺎﻛﻤﺮ ،ﺃﹶﻭِ ﺍﻟﻌﻠﹶﻤِﻴﺔﹸ ﻭﺍﻟﺘﺄﹾﻧِﻴﺚﹸ ﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﺑِﺎﻟﺘﺎﺀِ ﻛﹶﻔﹶﺎﻃِﻤﺔﹶ ﺃﹶﻭ ﺯﺍﺋِﺪﺓِ ﻋﻠﹶﻰ ﺛﹶﻼﹶﺛﹶﺔِ ﻛﹶﺰﻳﻨـﺐ ،ﺃﹶﻭ
ﻣﺤﺮﻛﹶﺔِ ﺍﻟﻮﺳﻂِ ﻛﹶﺴﻘﹶﺮ ،ﺃﹶﻭ ﺃﹶﻋﺠﻤِﻴﺎ ﻛﹶﺠﻮﺭ ،ﺃﹶﻭ ﻣﻨﻘﹸﻮﻻﹰ ﻣِﻦ ﺍﻟﹾﻤﺬﹶﻛﱠﺮِ ﺇﱃ ﺍﻟﹾﻤﺆﻧﺚِ ﻛﹶﺰﻳﺪ ﺍِﺳﻢ ﺍِﻣـﺮﺃﺓ
ﻭﺇﻻﱠ ﺟﺎﺯ ﻓِﻴﻪِ ﺍﻟﺼﺮﻑ ﻭﺗﺮﻛﹸﻪ ﻭﻫﻮ ﺃﹶﻭﻟﹶﻰ ،ﳓﻮ :ﻫِﻨﺪ.
ﺃﹶﻭ ﺍﻟﻌﻠﹶﻤِﻴﺔﹸ ﻭﺍﻟﻌﺠﻤﺔﹸ ﺇﻥﹾ ﻛﹶﺎﻧﺖ ﻋﻠﹶﻤِﻴﺘﻪ ﰲ ﺍﻟﻠﱡﻐﺔِ ﻭﺯﺍﺩ ﻋﻠﹶﻰ ﺛﹶﻼﺛﹶﺔٍ ﻛﺎِﺑﺮﺍﻫِﻴﻢ ،ﻭﺍِﺳﻤﺎﻋِﻴﻞﹶ.
ﻭﺍﻟﻌﻠﹶﻤِﻴﺔﹸ ﻭﺍﻟﺘﺮﻛِﻴﺐ ﺍﻟﹾﻤﺰﺟِﻲ) (11ﻭﻫﻮ ﻛﹸﻞﱡ ﻛﹶﻠِﻤﺘﻴﻦِ ﺟﻌِﻠﹶﺘﺎ ﻛﹶﻠِﻤﺔﹰ ﻭﺍﺣِﺪﺓﹰ ﻻﹶ ﺑِﺈِﺿﺎﻓﹶﺔٍ ،ﻭﻻﹶ ﺑِﺈِﺳﻨﺎﺩٍ ،ﺑـﻞﹾ
ﺑِﺘﻨـﺰِﻳﻞِ ﺍﻟﺜﱠﺎﻧِﻴﺔِ ﻣِﻦ ﺍﻷُﻭﻟﹶﻰ ﻣﻨﺰِﻟﹶﺔِ ﺗِﺎﺀِ ﺍﻟﺘﺄﹾﻧِﻴﺚِ ،ﳓﻮ :ﺑﻌﻠﹶﺒﻚ ،ﻭﺣﻀﺮﻣﻮﺕ ،ﻭﻣﻌﺪِ ﻛﹶﺮِﺏ ،ﻭﺍﻟﹾﻤﺰﺟِـ ﻲ
ﺍﻟﻌﺪﺩِﻱ ﻓﹶﻤﺒﻨِﻲ ﺟﺰﺋﹶﻴﻪِ ﻋﻠﹶﻰ ﺍﻟﻔﹶﺘﺢِ ﻛﹶﺈِﺣﺪﻯ ﻋﺸﺮ ﺇِﱃ ﺗِﺴﻌﺔِ ﻋﺸﺮ ﺇِﻻﱠ ﺍِﺛﹾﻨﻰ ﻋﺸﺮ ﻓﺈِﻧﻪ ﻣﻌﺮﺏ ﺇِﻋـﺮِﺍﺏِ
ﺍﻟﹾﻤﺜﹶﻨﻰ ،ﻭﺍﻟﹾﻤﺨﺘﻮﻡ ﺑِﻮﻳﻪٍ ﻓﹶﻤﺒﻨِﻲ ﻋﻠﹶﻰ ﺍﻟﻜﹶﺴﺮِ ﻛﹶﺴِﻴﺒﻮﻳﻪِ ﰲ ﺍﻟﻜﹶﺜِﻴﺮِ.
) (1ﻫﻜﺬﺍ ﰲ )ﻫـ( ﻭﻟﻌﻞﱠ ﺍﻟﺼﻮﺍﺏ:ﺯﻓﺮ ﻭﻗﺜﻢ ،ﻭﻫﻲ ﻓﺨﺬ ﻣﻦ ﻗﺒﻴﻠﺔ ﻋﺘﻴﺒﺔ ﺍﳊﺠﺎﺯﻳﺔ .ﻳﻨﻈﺮ :ﻣﻌﺠﻢ ﻗﺒﺎﺋﻞ ﺍﻟﻌﺮﺏ.938/3 :
) (2ﻗﺒﻴﻠﺔ ﻋﻈﻴﻤﺔ ﻣﻦ ﺍﻟﻌﺪﻧﺎﻧﻴﺔ ﺗﻨﺘﺴﺐ ﺇﱃ ﲤﻴﻢ ﺑﻦ ﻣﺮ ﺑﻦ ﺃﹸﺩ ﺑﻦ ﻃﺎﳒﺔ ﺑﻦ ﺇﻟﻴﺎﺱ ﺑﻦ ﻣﻌﺪ ﺑﻦ ﻋﺪﻧﺎﻥ ،ﻛﺎﻧﺖ ﻣﻨﺎﺯﳍﻢ ﺑﺄﺭﺽ
ﳒﺪ ،ﲤﺘﺎﺯ ﺑﺘﺎﺭﳜﻬﺎ ﺍﳊﺮﰊ .ﻳﻨﻈﺮ :ﻣﻌﺠﻢ ﻗﺒﺎﺋﻞ ﺍﻟﻌﺮﺏ.126/1 :
) (3ﻳﻨﻈﺮ :ﺍﺭﺗﺸﺎﻑ ﺍﻟﻀﺮﺏ.436/1 :
) (4ﻳﻨﻈﺮ :ﺍﻟﻜﺘﺎﺏ.277/3 :
) (5ﻫﻜﺬﺍ ﰲ )ﻫـ( ،ﻭﻟﻌﻞﱠ ﺍﻟﺼﻮﺍﺏ :ﻟِﻤﺎﺀ .ﻳﻨﻈﺮ :ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ :ﻣﺎﺩﺓ )ﺳﻔﺮ(.
) (6ﻭﺑﺎﺭ ﺑﻦ ﺃﻣﻴﻢ ﺑﻄﻦ ﻣﻦ ﺍﻟﻌﺮﺏ ﺍﻟﻌﺎﺭﺑﺔ ،ﻳﻨﻈﺮ :ﻣﻌﺠﻢ ﻗﺒﺎﺋﻞ ﺍﻟﻌﺮﺏ ﺍﻟﻘﺪﳝﺔ ﻭﺍﳊﺪﻳﺜﺔ.1244/3:
) (7ﻳﻨﻈﺮ :ﺍﺭﺗﺸﺎﻑ ﺍﻟﻀﺮﺏ.436/1 :
) (8ﺟﺒﻞ ﳑﺘﺪ ﺣﺎﻝ ﺑﲔ ﻏﻮﺭ ﺎﻣﺔ ﻭﳒﺪ ﻓﻜﺄﻧﻪ ﻣﻨﻊ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺃﻥ ﳜﺘﻠﻂ ﺑﺎﻵﺧﺮ .ﻳﻨﻈﺮ :ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ.252/2 :
) (9ﻳﻨﻈﺮ :ﺍﻟﻜﺘﺎﺏ ،278/3 :ﻭﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ.21
) (10ﻫﻜﺬﺍ ﰲ )ﻫـ( ،ﻭﻟﻌﻞﱠ ﺍﻟﺼﻮﺍﺏ :ﺍﻟﻮﺻﻒ.
) (11ﻓﻴﻪ ﺛﻼﺛﺔ ﻣﺬﺍﻫﺐ ﻟﻠﻌﺮﺏ :ﻣﻨﻌﻪ ﻣﻦ ﺍﻟﺼﺮﻑ ،ﻭﺇﻋﺮﺍﺑﻪ ،ﻭﺇﻋﺮﺍﺏ ﺍﳌﺘﻀﺎﻓﻴﲔ ،ﻭﺑﻨﺎﺀﻩ .ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﺑـﻦ ﺍﻟﻨـﺎﻇﻢ:
ﺹ ،634ﻭﺍﺭﺗﺸﺎﻑ ﺍﻟﻀﺮﺏ.433/1 :
75
]ﻋﻼﹶﻣـﺎﺕ ﺍﻟﹾﺠـْﺰﻡِ[
ﻭﻟِﻠﹾﺠﺰﻡِ ﻋﻼﹶﻣﺘﺎﻥِ :ﺍﻟﺴﻜﹸﻮﻥﹸ ﻋﻠﹶﻰ ﺍﻷَﺻﻞِ ،ﻭﻫﻮ ﺣﺬﹾﻑ ﺍﻟﹾﺤﺮﻛﹶﺔِ ،ﻭﺍﻟﹾﺤﺬﹾﻑ ﻭﻫـﻮ ﺣـﺬﹾ
ﻑ
ﺣﺮﻑِ ﺍﻟﻌِﻠﱠﺔِ ،ﺃﹶﻭِ ﺍﻟﻨﻮﻥ ﻟِﻠﹾﺠﺎﺯِﻡِ ،ﻭﺧﺮﺝ ﺑِﻘﹶﻮﻟِﻪِ ﻟِﻠﹾﺠﺎﺯِﻡِ ،ﳓﻮ ]ﻗﻮﻟﻪ ﺗﻌﺎﱃ[ (1) :ﺳﻨﺪﻉ ﺍﻟﺰﺑﺎﻧِﻴﺔﹶ ،(2)
ﻓﹶﺈِﻥﱠ ﺍﻟﻮﺍﻭ ﺣﺬِﻓﹶﺖ ﰲ ﺍﳋﹶﻂﱢ ﺗِﺒﻌﺎ ﻟِﺤﺬﹾﻓِﻬﺎ ﰲ ﺍﻟﻠﱠﻔﹾﻆِ ﻻِﻟﹾﺘِﻘﹶﺎﺀِ ﺍﻟﺴﺎﻛِﻨﻴﻦِ ،ﻭﳓﻮ :ﻟﹶﺘﺒﻠﹶﻮﻥﱠ ،(3)ﻓِﺈﻥﱠ ﺍﻟﻨﻮﻥﹶ
) (4
)ﻓﹶﻴﻜﹸﻮﻥﹸ ﻋﻼﹶﻣﺔﹰ ﻟِﻠﹾﺠﺰﻡِ ﰲ ﺍﻟﻔِﻌﻞِ ﺍﻟﹾﻤﻀﺎﺭِﻉِ ﺍﻟـﺼﺤِﻴﺢِ( ﺣﺬِﻓﹶﺖ ﻟﺘﻮﺍﱄ ﺍﻟﻨﻮﻧﺎﺕِ ﻓﹶﺄﻣﺎ ﺍﻟﺴﻜﹸﻮﻥﹸ[
ﻭﻫﻮ ﺍﻟﱠﺬِﻱ ﻟﹶﻴﺲ ﺁﺧﺮﻩ ﺃﹶﻟِﻔﹰﺎ ﺃﹶﻭ ﻭﺍﻭﺍ ﺃﹶﻭ ﻳﺎﺀً ،ﺇِﺫﹶﺍ ﺩﺧﻞﹶ ﻋﻠﹶﻴﻪِ ﺟﺎﺯِﻡ ﻭﻟﹶﻢ ﻳﺘﺼِﻞﹾ ﺑِﺂﺧِﺮِﻩ ﺷِﻲﺀٌ ﻣِﻤﺎ ﺗﻘﹶـﺪﻡ
ﳓﻮ :ﻟﹶﻢ ﻳﻠِﺪ ﻭﻟﹶﻢ ﻳﻮﻟﹶﺪ ﻭﻟﹶﻢ ﻳﻜﹸﻦ ﻟﱠﻪ ﻛﹸﻔﹸﻮﺍﹰ ﺃﹶﺣﺪ.(5)
) (6
)ﻭﺃﻣﺎ ﺍﻟﹾﺤﺬﹾﻑ ﻓﹶﻴﻜﹸﻮﻥﹸ ﻋﻼﹶﻣﺔﹰ ﻟِﻠﹾﺠﺰﻡِ ﰲ ﻣﻮﺿِﻌﻴﻦِ(:
ﺍﻷَﻭﻝﹸ) :ﰲ ﺍﻟﻔِﻌﻞِ ﺍﻟﹾﻤﻀﺎﺭِﻉِ ﺍﻟﹾﻤﻌﺘﻞﱢ( ﻭﻫﻮ ﻣﺎ ﺁﺧِﺮﻩ ﺃﹶﻟِﻔﹰﺎ ،ﺃﹶﻭ ﻭﺍﻭﺍ ،ﺃﹶﻭ ﻳﺎﺀً ﳓﻮ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ:
ﻭﻟﹶﻢ ﻳﺨﺶ ﺇِﻻﱠ ﺍﻟﻠﹼﻪ ،(7) ﻭﺇِﻥﹾ ﺗﺪﻉ ﻣﺜﹾﻘﹶﻠﹶﺔﹲ ،(8)ﻟِﻴﻘﹾﺾِ ﻋﻠﹶﻴﻨﺎ ﺭﺑﻚ.(9)
"ﻓﹶﻴﺨﺶ ،"ﻭ"ﺗﺪﻉ ،"ﻭ"ﻳﻘﹾﺾِ" ،ﻣﺠﺰﻭﻣﺔﹲ ﻭﻋﻼﹶﻣﺔﹸ ﺟﺰﻣِﻬﺎ ﺣﺬﹾﻑ ﺣﺮﻑِ ﺍﻟﻌِﻠﱠﺔِ ﻣِﻦ ﺁﺧِﺮِﻫﺎ ﻧِﻴﺎﺑﺔﹰ ﻋـﻦِ
ﺍﻟﺴﻜﹸﻮﻥِ ﻓﺎﻟﹾﻤﺤﺬﹸﻭﻑ ﻣِﻦ" ﻳﺨﺶ "ﺍﻷَﻟِﻒ ،ﻭﺍﻟﻔﹶﺘﺤﺔﹸ ﻗﹶﺒﻠﹶﻬﺎ ﺩﻟِﻴﻞﹲ ﻋﻠﹶﻴﻬﺎ .ﻭﻣِﻦ" ﺗﺪﻉ "ﺍﻟﻮﺍﻭ ،ﻭﺍﻟـﻀﻤﺔﹸ
ﻗﹶﺒﻠﹶﻬﺎ ﺩﻟِﻴﻞﹲ ﻋﻠﹶﻴﻬﺎ ﻭﻣِﻦ" ﻳﻘﹾﺾِ" ﺍﻟﺒﺎﺀُ ،ﻭﺍﻟﻜﹶﺴﺮﺓﹸ ﻗﹶﺒﻠﹶﻬﺎ ﺩﻟﹶﻴﻞﹲ ﻋﻠﹶﻴﻬﺎ.
) (1ﺍﻟﺘﺤﺮﱘ ،ﻣﻦ ﺍﻵﻳﺔ ،04ﻭﲤﺎﻣﻬﺎ :ﺇِﻥ ﺗﺘﻮﺑﺎ ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ ﻓﹶﻘﹶﺪ ﺻﻐﺖ ﻗﹸﻠﹸﻮﺑﻜﹸﻤﺎ ﻭﺇِﻥ ﺗﻈﹶﺎﻫﺮﺍ ﻋﻠﹶﻴﻪِ ﻓﹶﺈِﻥﱠ ﺍﻟﻠﱠﻪ ﻫﻮ ﻣﻮﻟﹶﺎﻩ ﻭﺟِﺒﺮِﻳﻞﹸ
ﻭﺻﺎﻟِﺢ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﻭﺍﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔﹸ ﺑﻌﺪ ﺫﹶﻟِﻚ ﻇﹶﻬِﲑ.
) (2ﺍﻟﺘﺤﺮﱘ ،ﻣﻦ ﺍﻵﻳﺔ.04
) (3ﺍﻟﻨﺴﺎﺀ ،ﻣﻦ ﺍﻵﻳﺔ ،130ﻭﲤﺎﻣﻬﺎ :ﻭﺇِﻥ ﻳﺘﻔﹶﺮﻗﹶﺎ ﻳﻐﻦِ ﺍﻟﻠﹼﻪ ﻛﹸﻼ ﻣﻦ ﺳﻌﺘِﻪِ ﻭﻛﹶﺎﻥﹶ ﺍﻟﻠﹼﻪ ﻭﺍﺳِﻌﺎﹰ ﺣﻜِﻴﻤﺎﹰ .
) (4ﺍﻟﺒﻘﺮﺓ ،ﻣﻦ ﺍﻵﻳﺔ ،24ﻭﲤﺎﻣﻬﺎ :ﻓﹶﺈِﻥ ﻟﱠﻢ ﺗﻔﹾﻌﻠﹸﻮﺍﹾ ﻭﻟﹶﻦ ﺗﻔﹾﻌﻠﹸﻮﺍﹾ ﻓﹶﺎﺗﻘﹸﻮﺍﹾ ﺍﻟﻨﺎﺭ ﺍﻟﱠﺘِﻲ ﻭﻗﹸﻮﺩﻫﺎ ﺍﻟﻨـﺎﺱ ﻭﺍﻟﹾﺤِﺠـﺎﺭﺓﹸ ﺃﹸﻋِـﺪﺕ
ﻟِﻠﹾﻜﹶﺎﻓِﺮِﻳﻦ.
) (5ﳏﻤﺪ ،ﻣﻦ ﺍﻵﻳﺔ ،36ﻭﲤﺎﻣﻬﺎ :ﺇِﻧﻤﺎ ﺍﳊﹶﻴﺎﺓﹸ ﺍﻟﺪﻧﻴﺎ ﻟﹶﻌِﺐ ﻭﻟﹶﻬﻮ ﻭﺇِﻥ ﺗﺆﻣِﻨﻮﺍﹾ ﻭﺗﺘﻘﹸﻮﺍﹾ ﻳﻮﺗِﻜﹸﻢ ﺃﹸﺟـﻮﺭﻛﹸﻢ ﻭﻟﹶـﺎ ﻳـﺴﺄﹶﻟﹾﻜﹸﻢ
ﺃﹶﻣﻮﺍﻟﹶﻜﹸﻢ.
) (6ﺍﻟﺒﻘﺮﺓ ،ﻣﻦ ﺍﻵﻳﺔ ،197ﻭﲤﺎﻣﻬﺎ :ﺍﻟﹾﺤﺞ ﺃﹶﺷﻬﺮ ﻣﻌﻠﹸﻮﻣﺎﺕ ﻓﹶﻤﻦ ﻓﹶﺮﺽ ﻓِﻴﻬِﻦ ﺍﻟﹾﺤﺞ ﻓﹶﻼﹶ ﺭﻓﹶﺚﹶ ﻭﻻﹶ ﻓﹸﺴﻮﻕ ﻭﻻﹶ ﺟِـﺪﺍﻝﹶ
ﻓِﻲ ﺍﻟﹾﺤﺞ ﻭﻣﺎ ﺗﻔﹾﻌﻠﹸﻮﺍﹾ ﻣِﻦ ﺧﻴﺮٍ ﻳﻌﻠﹶﻤﻪ ﺍﻟﻠﹼﻪ ﻭﺗﺰﻭﺩﻭﺍﹾ ﻓﹶﺈِﻥﱠ ﺧﻴﺮ ﺍﻟﺰﺍﺩِ ﺍﻟﺘﻘﹾﻮﻯ ﻭﺍﺗﻘﹸﻮﻥِ ﻳﺎ ﺃﹸﻭﻟِﻲ ﺍﻷَﻟﹾﺒﺎﺏِ .
78
ﻳﻀﺒِﻂﹸ ﻣﺎ ﰲ ﺍﻟﺒﺎﺏِ ﺍﻟﱠﺬِﻱ ﻗﹶﺒﻠﹶﻪ ﻭِﻳﺤﺼﺮﻩ ﺗﻤﺮِﻳﻨﺎ ﻟِﻠﹾﻄﱠﺎﻟِﺐِ) (1).ﺍﻟﹾﻤﻌﺮﺑـﺎﺕ (ﻛﹸﻠﱡﻬـﺎ ،ﻭﻫِـﻲ
) (2
ﺍﻷِﺳﻤﺎﺀُ ﺍﻟﹾﻤﺘﻤﻜﱢﻨﺔﹸ ﻭﺍﻷَﻓﹾﻌﺎﻝﹸ ﺍﻟﹾﻤﻀﺎﺭِﻋﺔﹸ ﺑِﺸﺮﻃِﻬﺎ ﺍﻟﹾﻤﻘﹶﺪﻡِ )ﻗِﺴﻤﺎﻥِ(:
) -ﻗِﺴﻢ ﻳﻌﺮﺏ ﺑﺎﻟﹾﺤﺮﻛﹶﺎﺕِ( ﺍﻟﻀﻤﺔﹸ ،ﻭﺍﻟﻔﹶﺘﺤﺔﹸ ،ﻭﺍﻟﻜﹶﺴﺮﺓﹸ ،ﺃﹶﻭ ﺑِﺎﻟـﺴﻜﹸﻮﻥِ ،ﻭﻗﹶـﺪﻡ ﻣـﺎ ﻳﻌـﺮﺏ
ﺑِﺎﻟﹾﺤﺮﻛﹶﺎﺕِ؛ ﻷﻧﻪ ﺍﻷَﺻﻞﹸ ،ﻭﺍﻹِﻋﺮﺍﺏ ﺑِﺎﻟﹾﺤﺮﻭﻑِ ﺇِﻧﻤﺎ ﻫﻮ ﻋﻠﹶﻰ ﺳﺒِﻴﻞِ ﺍﻟﻨﻴﺎﺑﺔِ.
-ﻭ)ﻗِﺴﻢ ﻳﻌﺮﺏ ﺑِﺎﻟﹾﺤﺮﻭﻑِ( ﺍﻷَﺭﺑﻌﺔِ ،ﺍﻟﻮﺍﻭ ،ﻭﺍﻷَﻟﹶﻒ ،ﻭﺍﻟﻴﺎﺀُ ،ﻭﺍﻟﻨﻮﻥﹸ ،ﻭﺑِﺎﻟﹾﺤﺬﹾﻑِ.
)ﻓﺎﻟﱠﺬِﻱ ﻳﻌﺮﺏ ﺑِﺎﻟﹾﺤﺮﻛﹶﺎﺕِ ﺃﹶﺭﺑﻌﺔﹸ ﺃﹶﻧﻮﺍﻉِ :ﺍﻻِﺳﻢ ﺍﻟﹾﻤﻔﹾﺮﺩ (ﳓﻮ :ﺟﺎﺀَ ﺯﻳﺪ .ﻭ)ﺟﻤﻊ ﺍﻟﺘﻜﹾﺴِﲑِ(
]14ﻅ[ ﳓﻮ :ﺟﺎﺀِ ﺍﻟﺮﺟﺎﻝﹸ .ﻭ)ﺟﻤﻊ ﺍﻟﹾﻤﺆﻧﺚِ ﺍﻟﺴﺎﻟِﻢِ( /ﺑِﺎﻟﺮﻓﹾﻊِ ﺻِﻔﹶﺔﹰ ﻟِﻠﹾﺠﻤﻊِ ﻻﹶ ﺑِﺎﳉﹶﺮ ﺻِﻔﹶﺔﹰ ﻟِﻠﻤﺆﻧﺚِ ،ﳓﻮ:
ﺟﺎﺀَﺕِ ﺍﳍِﻨﺪﺍﺕ .ﻭ)ﺍﻟﻔِﻌﻞﹸ ﺍﻟﹾﻤﻀﺎﺭِﻉ ﺍﻟﱠﺬِﻱ ﻟﹶﻢ ﻳﺘﺼِﻞﹾ ﺑِﺂﺧﺮِﻩِ ﺷﻲﺀٌ( ،ﳓﻮ :ﻟﹶـﻦ ﻳـﻀﺮِﺏ ،ﻭﻗﹶـﺎﻝﹶ
ﺑﻌﻀﻬﻢ :ﻟﹶﻢ ﻳﺬﹾﻛﹸﺮ ﺍِﺳﻢ ﺍﻟﹾﺠﻤﻊِ) ،(3ﻭﻻﹶ ﺍِﺳﻢ ﺍﻟﹾﺠِﻨﺲِ) (4ﻫﻨﺎ ،ﻭﻻﹶ ﰲ ﺃﹶﻭﻝِ ﺍﻟﺒﺎﺏِ ﻟِﺪﺧﻮﻟِﻬِﻤﺎ ﰲ ﻗﻮﻟـﻪ:
"ﺍﻻِﺳﻢ ﺍﻟﹾﻤﻔﹾﺮﺩ"؛ ﻷﻥﱠ ﻟﹶﻔﹾﻈﹶﻬﻤﺎ ﻟﹶﻔﹾﻆﹸ ﺍﻟﹾﻤﻔﹾﺮﺩِ ﻭ)ﻛﹸﻠﱡﻬﺎ( ﺃﹶﻱِ :ﺍﻷَﻧﻮﺍﻉ ﺍﻷَﺭﺑﻌﺔﹸ ،ﻭﺍﻟﹾﻤﺮﺍﺩ ﻣﺠﻤﻮﻋﻬـﺎ ،ﻻﹶ
ﺟﻤِﻴﻌﻬﺎ ﻟِﺘﺨﻠﱡﻒِ ﺑﻌﺾِ ﺍﻷَﺣﻜﹶﺎﻡِ ﰲ ﺑﻌﻀِﻬﺎ ،ﺇِﺫﹾ ﻻﹶ ﺧﻔﹾﺾ ﰲ ﺍﻷَﺧِﲑِ ،ﻭﻻﹶ ﺟﺰﻡ ﰲ ﺍﻟﺜﱠﻼﹶﺛﹶﺔِ.
ﻀﻤﺔِ( ،ﳓﻮ :ﻳﻘﹸﻮﻡ ﺯﻳﺪ ،ﻭﺭِﺟﺎﻝﹲ ،ﻭﻣﺆﻣِﻨﺎﺕ.
ﺍﻷَﻭﻝﹸ) :ﺗﺮﻓﹶﻊ ﺑِﺎﻟ
)ﻭﺗﻨﺼﺐ ﺑِﺎﻟﻔﹶﺘﺤﺔِ( ،ﳓﻮ :ﺃﹶﻛﹾﺮﻣﺖ ﺯﻳﺪﺍ ،ﻭﺭِﺟﺎﻻﹰ.
)ﻭﺗﺨﻔﹶﺾ ﺑِﺎﻟﻜﹶﺴﺮﺓِ( ،ﳓﻮ :ﻣﺮﺭﺕ ﺑِﻌﻤﺮٍﻭ ﻭﺻِﺒﻴﺎﻥٍ ﻭﻣﺆﻣِﻨﺎﺕٍ.
)ﻭﺗﺠﺰﻡ ﺑِﺎﻟﺴﻜﹸﻮﻥِ( ،ﳓﻮ :ﻟﹶﻢ ﻳﻀﺮِﺏ.
ﻫﺬﹶﺍ ﻫﻮ ﺍﻷَﺻﻞﹸ) ،ﻭﺧﺮﺝ ﻋﻦ ﺫﹶﻟِﻚ (ﺍﻷَﺻﻞِ ،ﺃﹶﻱ :ﻣِﺎ ﻳﺮﻓﹶﻊ ﺑِﺎﻟـﻀﻤﺔِ ﻭﻳﻨـﺼﺐ ﺑِﺎﻟﻔﹶﺘﺤـﺔِ
ﻭﻳﺨﻔﹶﺾ ﺑِﺎﻟﻜﹶﺴﺮﺓِ ،ﻭﻳﺠﺰﻡ ﺑِﺎﻟﺴﻜﹸﻮﻥِ )ﺛﹶﻼﹶﺛﹶﺔﹸ ﺃﹶﺷﻴﺎﺀَ ،ﺟﻤﻊ ﺍﻟﹾﻤﺆﻧﺚِ ﺍﻟﺴﺎﻟِﻢ ﻳﻨﺼﺐ ﺑِﺎﻟﻜﹶﺴﺮﺓِ( ﺣﻤﻼﹰ
) (5
ﻋﻠﹶﻰ ﺍﳉﹶﺮ :ﺃﹶﻛﹾﺮﻣﺖ ﺍﳍِﻨﺪﺍﺕِ ﻭﻛﹶﺎﻥﹶ ﺣﻘﱡﻪ ﺃﹶﻥﹾ ﻳﻨﺼﺐ ﺑِﺎﻟﻔﹶﺘﺤﺔِ.
) -ﻭﺍﻻِﺳﻢ ﺍﻟﱠﺬِﻱ ﻟﹶﻢ ﻳﻨﺼﺮِﻑ ﻳﺨﻔﹶﺾ ﺑِﺎﻟﻔﹶﺘﺤﺔِ() (1ﺣﻤﻼﹶ ﻋﻠﹶﻰ ﺍﻟﻨﺼﺐِ ﻟِﻌﺎﻣِﻞٍ ﻓِﻴﻪِ ﻟِﻤـﺎﻧِﻊٍ ،ﳓـﻮ:
ﻧﻈﹶﺮﺕ ﺇﱃ ﻣﺴﺎﺟِﺪ ،ﻭﻛﹶﺎﻥﹶ ﺣﻘﱡﻪ ﺃﹶﻥﹾ ﻳﺨﻔﹶﺾ ﺑِﺎﻟﻜﹶﺴﺮﺓِ.
) -ﻭﺍﻟﻔِﻌﻞﹸ ﺍﻟﹾﻤﻀﺎﺭﻉ ﺍﻟﹾﻤﻌﺘﻞﱡ ﺍﻵﺧﺮِ ﺟﺰِﻡ ﺑِﺤﺬﹾﻑِ ﺁﺧﺮِﻩِ( ،ﳓﻮ :ﻟﹶﻢ ﻳﺨﺶ ﻭﻟﹶﻢ ﻳﻐﺰ ﻭﻟﹶﻢ ﻳﺮﻡِ ،ﻭﻛﹶﺎﻥﹶ
ﺣﻘﱡﻪ ﺃﹶﻥﹾ ﻳﺠﺰﻡ ﺑِﺎﻟﺴﻜﹸﻮﻥِ.
) -ﻭﺍﻟﱠﺬِﻱ ﻳﻌﺮﺏ ﺑِﺎﳊﹸﺮﻭﻑِ ﺃﹶﺭﺑﻌﺔﹸ ﺃﹶﻧﻮﺍﻉِ(:
)ﺍﻟﺘﺜﹾﻨِﻴﺔﹸ( ﺑِﻤﻌﻨﻰ ﺍﻟﹾﻤﺜﹶﻨﻰ ،ﳓﻮ :ﺍﻟﺰﻳﺪﺍﻥِ. o
)ﻭﺟﻤﻊ ﺍﻟﹾﻤﺬﹶﻛﱢﺮِ ﺍﻟﺴﺎﻟِﻢ (ﺑِﺎﻟﺮﻓﹾﻊِ ﺻِﻔﹶﺔﹰ ﻟِﺠﻤﻊٍ ﻻﹶ ﺑِﺎﳉﺮ ﺻِﻔﹶﺔﹰ ﻟِﻤﺬﹶﻛﱢﺮٍ ،ﳓﻮ :ﺍﻟﺰﻳﺪﻭﻥﹶ. o
)ﻭﺍﻷَﻓﹾﻌﺎﻝﹸ ﺍﳋﹶﻤﺴﺔﹸ ﻭﻫﻲ :ﻳﻔﹾﻌﻼﹶﻥِ( ﺑِﺎﻟﹾﻤﺜﹶﻨﺎﺓِ ﺍﻟﺘﺤﺘِﻴﺔِ) ،ﻭﺗﻔﹾﻌﻼﹶﻥِ( ﺑِﺎﻟﹾﻤﺜﹶﻨﺎﺓِ ﻓﹶﻮﻕ) ،ﻭﻳﻔﹾﻌﻠﹸـﻮﻥﹶ( o
ﺍﻟﹾﻤﺜﹶﻨﺎﺓِ ﺗﺤﺖ) ﻭﺗﻔﹾﻌﻠﹸﻮﻥﹶ( ﺑِﺎﻟﹾﻤﺜﹶﻨﺎﺓِ ﻓﹶﻮﻕ) ﻭﺗﻔﹾﻌﻠِﲔ ،(ﻭﻗﹶﺪ ﻋﺒﺮ ﻋﻨﻬﺎ ﻓِﻴﻤﺎ ﺗﻘﹶﺪﻡ ﺑِﻌﺒﺎﺭِﺓٍ ﺃﹶﻋﻢ ﻣِـﻦ
ﻫﺬِﻩ ﻟِﺸﻤﻮﻟِﻬﺎ،ﳓﻮ :ﻳﻔﹾﻌﻼﹶﻥِ ،ﻭﻳﺴﺘﻔﹾﻌﻼﹶﻥِ ،ﻭﻣﺎ ﺃﹶﺷﺒﻬﻬﻤﺎ/.
]15ﻭ[ )ﻓﺄﻣﺎ ﺍﻟﺘﺜﹾﻨِﻴﺔﹸ( ﺑِﻤﻌﻨﻰ ﺍﻟﹾﻤﺜﹶﻨﻰ ،ﻣِﻦ ﺇِﻃﹾﻼﹶﻕِ ﺍﻟﹾﻤﺼﺪﺭِ ﻋﻠﹶﻰ ﺍِﺳﻢِ ﺍﻟﹾﻤﻔﹾﻌﻮﻝِ )ﻓﹶﺘﺮﻓﹶﻊ ﺑِﺎﻷَﻟِﻒِ( ،ﳓﻮ :ﺟـﺎﺀَ
) (2
ﺍﻟﺰﻳﺪﺍﻥِ) ،ﻭﺗﻨﺼﺐ ﻭﺗﺨﻔﹶﺾ ﺑِﺎﻟﻴﺎﺀِ( ،ﳓﻮ :ﺃﹶﻛﹾﺮﻣﺖ ﺍﻟﹾﻤﺮﺃﹶﺗﻴِﻦِ ،ﻭﻣﺮﺭﺕ ﺑِﺎﻟﹾﻤﺮﺃﹶﺗِﻴﻦِ.
)ﻭﺃﻣﺎ ﺟﻤﻊ ﺍﻟﹾﻤﺬﹶﻛﱠﺮِ ﺍﻟﺴﺎﻟِﻢ ﻓﹶﻴﺮﻓﹶﻊ ﺑِﺎﻟﻮِﺍﻭِ( ﳓﻮ :ﺟﺎﺀ ﺍﻟﺰﻳﺪﻭﻥﹶ) ،ﻭﻳﻨﺼﺐ ﻭﻳﺨﻔﹶﺾ ﺑِﺎﻟﻴﺎﺀِ( ،ﳓـﻮ:
ﺃﹶﻛﹾﺮﻣﺖ ﺍﻟﺰﻳﺪﻳﻦِ ،ﻭﻣﺮﺭﺕ ﺑِﺎﻟﺰﻳﺪﻳﻦِ.
)ﻭﺃﻣﺎ ﺍﻷَﺳﻤﺎﺀِ ﺍﳋﹶﻤﺴﺔِ ﻓﹶﺘﺮﻓﹶﻊ ﺑِﺎﻟﻮﺍﻭِ( ،ﳓﻮ :ﻫﺬﹶﺍ ﺃﹶﺑﻮﻙ) ،ﻭﺗﻨﺼﺐ ﺑِﺎﻷَﻟِﻒِ( ﳓﻮ :ﺃﹶﻛﹾﺮﻣﺖ ﺃﹶﺧـﺎﻙ
)ﻭﺗﺨﻔﹶﺾ ﺑِﺎﻟﻴﺎﺀِ( ﻧﻈﹶﺮﺕ ﺇﱃ ﻓِﻴﻚ.(3)
ﻭﻫﺬﹶﺍ ﻫﻮ ﺍﻷَﺻﻞﹸ ﰲ ﺍﻹِﻋﺮﺍﺏِ ﺑِﺎﳊﹸﺮﻭﻑِ ،ﻭﻣﺎ ﺧﺮﺝ ﻣِﻦ ﺫﹶﻟِﻚ (4)ﻓﹶﻠِﻌِﻠﱠﺔٍ ﻛﹶﻤﺎ ﰲ ﺍﻟﺘﺜﹾﻨِﻴﺔِ ،ﺣﺎﻟﹶـﺔﹶ
ﺍﻟﺮﻓﹾﻊِ ،ﻭﺣﺎﻟﹶﺔﹶ ﺍﻟﻨﺼﺐِ ،ﻭﻛﹶﻤﺎ ﰲ ﺟﻤﻊِ ﺍﻟﹾﻤﺬﹶﻛﱠﺮِ ﺍﻟﺴﺎﻟِﻢِ ﺣﺎﻟﹶﺔﹶ ﺍﻟﻨﺼﺐِ.
= ﺑﺎﻟﻜﺴﺮﺓ ﻧﻴﺎﺑﺔ ﻋﻦ ﺍﻟﻔﺘﺤﺔ ﻣﻄﻠﻘﺎ ،ﻭﻫﺬﺍ ﺍﻷﺧﲑ ﻫﻮ ﺃﺷﻬﺮ ﺍﻷﻗﻮﺍﻝ ﻭﻗﺪ ﺟﺮﻯ ﻋﻠﻴﻪ ﺍﺑﻦ ﻣﺎﻟﻚ)ﺃﺑـﻮ ﻋﺒـﺪ ﺍﷲ ﳏﻤـﺪ
ﺕ672ﻫـ(.
ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ ،74/1:ﻭﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ.138،137/1:
) (1ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﺑﻦ ﺍﻟﻨﺎﻇﻢ :ﺹ ،51ﻭﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ،72/1:ﻭﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ ،59ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ.77/1:
) (2ﻳﻨﻈﺮ :ﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ.55
) (3ﻳﻨﻈﺮ :ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ.39/1:
) (4ﰲ )ﻫـ( ﺧﺮﺝ ﻋﻦ ﺫﻟﻚ.
80
)ﻭﺃﹶﻣﺎ ﺍﻷَﻓﹾﻌﺎﻝﹸ ﺍﳋﹶﻤﺴﺔﹸ ﻓﹶﺘﺮﻓﹶﻊ ﺑﺎﻟﻨﻮﻥِ( ﳓﻮ :ﺗﺤﺴﺒﻮﻥﹶ) ،ﻭﺗﻨﺼﺐ ﻭﺗﺠﺰﻡ ﺑِﺤﺬﹾﻓِﻬﺎ() (1ﳓـﻮ ]ﻗﻮﻟـﻪ
ﺗﻌﺎﱃ[) :(2ﻭﺃﹶﻥ ﺗﺼﻮﻣﻮﺍﹾ ،(3)ﻭﻟﹶﻢ ﺗﺬﹾﻫﺒِﻲ.
81
ﺑـَﺎﺏ ﺍﻷَﻓﹾﻌـﺎﻝِ
ﺇﻧﻤﺎ ﻗﹶﺪﻡ ﺍﻷَﻓﹾﻌﺎﻝﹶ؛ ﻷﻥﱠ ﻣﺎ ﺑﻌﺪﻫﺎ ﻣﺒﻨِﻲ ﻋﻠﹶﻴﻬﺎ.
)ﺍﻷﻓﹶﻌﺎﹶﻝﹸ ﺛﹶﻠﹶﺎﺛﹶﺔﹲ( ﻻﹶ ﺭﺍﺑِﻊ ﻟﹶﻬﺎ ،ﻟﹶﻤﺎ ﻛﹶﺎﻥﹶ ﺍﻟﻔِﻌﻞﹸ ﺩﺍﻻ ﻋﻠﹶﻰ ﺍﳊﹶﺪﺙِ ﻭﺍﻟﺰﻣﺎﻥِ ،ﻭﻫﻮ ﺛﹶﻼﹶﺛﹶﺔﹲ) (1ﺑِﺪﻟِﻴﻞِ
ﻗﻮﻟﻪِ ﺗﻌﺎﱃ :ﻟﹶﻪ ﻣﺎ ﺑﻴﻦ ﺃﹶﻳﺪِﻳﻨﺎ ،(2)ﻳﻌﻨِﻲ ﺍﻟﹾﻤﺴﺘﻘﹾﺒﻞﹶ ،ﻭﻣﺎ ﺧﻠﹾﻔﹶﻨﺎ (3)ﺍﻟﹾﻤﺎﺿِﻲ ،ﻭﻣـﺎ ﺑـﻴﻦ
ﺫﹶﻟِﻚ (4) ﺍﳊﹶﺎﻝﹶ.
ﻭﻗﻮﻝﹸ ﺯﻫﲑِ:
) (5
ﻭﻟﹶﻜِﻨﻨِﻲ ﻋﻦ ﻋِﻠﹾﻢِ ﻣـﺎ ﰲ ﻏﹶـﺪٍ ﻋـﻢِ ﻭﺃﹶﻋﻠﹶــﻢ ﻣــﺎ ﰲ ﺍﻟﻴــﻮﻡِ ﻭﺍﻷَﻣــﺲِ ﻗﹶﺒﻠﹶــﻪ
ﻛﹶﺎﻥﹶ ﺃﹶﻳﻀﺎ ﻫﻮ ﺛﹶﻼﹶﺛﹶﺔﹲ ،ﻷﻥﱠ ﺍﳊﹶﺪﺙﹶ ﻳﺴﺘﻠِﺰِﻡ ﺯﻣﺎﻧﺎ ﺑِﺎﻟﻀﺮﻭﺭﺓِ ،ﻭﺩﻟِﻴﻞﹸ ﺍﳊﹶﺼﺮِ ﺃﻥﱠ ﺍﻟﻔِﻌﻞﹶ ﺇﺫﹶﺍ ﺗﺄﹶﺧ ﺮ
ﺍﻟﺘﻠﹶﻔﱡﻆﹸ ﺑِﻪِ ﻋﻦ ﻭﻗﹸﻮﻋِﻪِ ﻭﺍِﻧﻘِﻄﹶﺎﻋِﻪِ ﻓﹶﻬﻮ ﺍﻟﹾﻤﺎﺿِﻲ ﻭﺇِﻥﹾ ﻗﹶﺎﺭﻥﹶ ﺑﻌﺾ ﻭﺟﻮﺩٍ ﻓﹶﻬﻮ ﺍﳊﹶﺎﻝﹸ ،ﻭﺇِﻥﹾ ﺗﻘﹶـﺪﻡ ﻋﻠﹶـﻰ
ﺍﻟﻔِﻌﻞِ ﻓﹶﻬﻮ ﺍﻟﹾﻤﺴﺘﻘﹾﺒﻞﹸ.
) (6
) -ﻣﺎﺽٍ( :ﻭﻫﻮ ﻣﺎ ﻭﻗﹶﻊ ﻭﺍِﻧﻘﹶﻄﹶﻊ ﻭﺣﺴﻦ ﻣﻌﻪ ﺃﹶﻣﺲ ﻭﻗﹶﺒِﻞﹶ ﺇِﺣﺪﻯ ﺍﻟﺘﺎﺀَﻳﻦِ.
) -ﻭﻣﻀﺎﺭﻉ (7):(ﻭﻫﻮ ﻣﺎ ﺩﻝﱠ ﻋﻠﹶﻰ ﺣﺪﺙٍ ﻣﻘﹾﺘﺮِﻥٍ ﺑِﺄﹶﺣﺪِ ﺯﻣﺎﻧﻲ ﺍﳊﹶﺎﻝِ ،ﻭﺍﻻِﺳﺘِﻘﹾﺒﺎﻝِ ﻭﻗﹶﺒِﻞﹶ ﻟﹶﻢ/
]15ﻅ[ ) -ﻭﺃﹶﻣﺮ :(ﻭﻫﻮ ﻣﺎ ﺩﻝﱠ ﻋﻠﹶﻰ ﻃﹶﻠﹶﺐِ ﺣﺪﺙٍ ﰲ ﺯﻣﺎﻥِ ﺍﻻﹾﺳﺘِﻘﹾﺒﺎﻝِ ،ﻭﻗﹶﺒِﻞﹶ ﻳﺎﺀَ ﺍﻟﹾﻤﺨﺎﻃﹶﺒﺔِ ﻓﹶﻬـﺬِﻩِ ﺣﻘِﻴﻘﹶـﺔﹸ
ﺍﻷَﻓﹾﻌﺎﻝِ ﺍﻟﺜﱠﻼﹶﺛﹶﺔِ ،ﳓﻮ :ﺿﺮﺏ ،ﻳﻀﺮِﺏ ،ﺍِﺿﺮِﺏ.
]ﺃﹶﺣﻜﹶـﺎﻡ ﺍﻷَﻓﹾﻌـﺎﻝِ[
ﻭﺃﻣﺎ ﺃﹶﺣﻜﹶﺎﻣﻬﺎ:
)ﻓﺎﻟﹾﻤﺎﺿِﻲ ﻣﻔﹾﺘﻮﺡ ﺍﻵﺧِﺮِ ﺃﹶﺑﺪﺍ( ﻟﹶﻔﹾﻈﹰﺎ ﳓﻮ :ﺭﻛﹶﻊ ،ﻭﺳﺠﺪ ،ﻭﺗﻀﺮﻉ ،ﺃﹶﻭ ﺗﻘﹾﺪِﻳﺮﺍ ،ﳓﻮ :ﺭﻣـﻰ
ﻭﻏﹶﺰﺍ ،ﻭﺩﻋﺎ ،ﻣﺎ ﻟﹶﻢ ﻳﺘﺼِﻞﹾ ﺑِﻪِ ﺿﻤِﲑ ﺭﻓﹾﻊٍ ﺑﺎﺭِﺯٍ ،ﺃﹶﻭ ﻣﺘﺤﺮﻙٍ ،ﺃﹶﻭ ﻭﺍﻭِ ﺟﻤﺎﻋﺔٍ ،ﻓﺈِﻥِ ﺍِﺗﺼﻞﹶ ﺑِﻪِ ﺍﻟـﻀﻤِ ﲑ
ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭ ﺑﻨِﻲ ﻋﻠﹶﻰ ﺍﻟﺴﻜﹸﻮﻥِ ،ﳓﻮ :ﻗﹸﻤﺖ ﻟِﺌﹶﻠﱠﺎ ﺗﺘﻮﺍﻟﹶﻰ ﺃﹶﺭﺑﻊ ﺣﺮﻛﹶﺎﺕٍ ﻟﹶﻮﺍﺯِﻡ ،ﻛﹶﻤﺎ ﻫﻮ ﰲ ﺍﻟﻜﹶﻠِﻤﺔِ؛ ﻷَﻥﱠ
ﺍﻟﻌﺮﺏ ﻧﺰﻟﹶﺖِ ﺍﻟﻀﻤِﲑ ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭ ﻣﻨﺰِﻟﹶﺔﹶ ﺟﺰﺀِ ﺍﻟﻜﹶﻠِﻤﺔِ ﻟِﺸِﺪﺓِ ﺍِﺗﺼﺎﻟِﻪِ ﺑِﺎﻟﻔِﻌﻞِ ﺍﳌﹶﺎﺿِﻲ ،ﻭﺧﺼﻮﺻِﻴﺘِﻪِ ﺑِﻪِ ﻭﻟﹶﻢ
ﻳﻮﺟﺪ ﰲ ﻛﹶﻼﹶﻣِﻬِﻢ ﻛﹶﻠِﻤﺔﹲ ﻓِﻴﻬﺎ ﺃﹶﺭﺑﻊ ﺣﺮﻛﹶﺎﺕٍ ﻣﺘﻮﺍﻟِﻴﺎﺕٍ ﻭﺗﺴﻜِﲔ ﺃﻭﻟِﻪِ ﻳﺆﺩﻱ ﺇﱃ ﺍﻻِﺑﺘِﺪﺍﺀِ ﺑِﺎﻟـﺴﺎﻛِﻦِ
ﻭﻫﻮ ﻻﹶ ﻳﻤﻜِﻦ ﻭﺗﺴﻜِﲔ ﻭﺳﻄِﻪِ .ﻳﺬﹾﻫِﺐ ﻣﻌﺮِﻓﹶﺔﹶ ﻭﺯﻧِﻪِ ،ﻭﺗﺴﻜِﲔ ﺍﻟﻀﻤِﲑِ ﻻﹶ ﻳﺠﻮﺯ؛ ﻷﻧﻪ ﻋﻠﹶﻰ ﺣـﺮﻑٍ
ﻭﺍﺣِﺪٍ ،ﻓﹶﺮﺑﻤﺎ ﻳﻠﹾﺘﺒِﺲ ﺑِﺘﺎﺀِ ﺍﻟﺘﺄﹾﻧِﻴﺚِ ﻭﺇِﻥِ ﺍِﺗﺼﻠﹶﺖ ﺑِﻪِ ﻭﺍﻭ ﺍﳉﹶﻤﺎﻋﺔِ ﺿﻢ ،ﳓﻮ :ﺿﺮﺑﻮﺍ ﻟِﻠﹾﻤﺠﺎﻧﺴﺔِ ،ﻭﻗﹶـﺎﻝﹶ
ﺑﻌﻀﻬﻢ» :ﺇﻥﱠ ﻋﻠﹶﻰ ﺁﺧِﺮِ ﺍﳌﹶﺎﺿِﻲ ﰲ ﻫﺎﺗﻴﻦِ ﺍﳊﹶﺎﻟﺘﻴﻦِ ﻓﹶﺘﺤﺔﹰ ﻣﻘﹶﺪﺭﺓﹰ ﻣﻨﻊ ﻣِﻦ ﻇﹸﻬﻮﺭِﻫﺎ ،ﰲ ﺍﻷَﻭﻝِ ﺍﻟﺜﱢﻘﹶـﻞﹸ
ﻭﰲ ﺍﻟﺜﱠﺎﻧِﻴﺔِ ﺿﻤﺔﹸ ﺍﻟﹾﻤﺠﺎﻧﺴﺔِ).(2)«(1
ﻓﹶﻜﹶﻼﹶﻡ ﺍﻟﹾﻤﺼﻨﻒِ ﻋﻠﹶﻰ ﻫﺬﺍ ﻋﻠﹶﻰ ﻋﻤﻮﻣِﻪِ) ،(3ﻭﻫﺬﹶﺍ ﺍﻟﻔِﻌﻞﹸ ﻣﺘﻔﹶﻖ ﻋﻠﹶﻰ ﺑِﻨﺎﺋِﻪِ ،ﻭﺇﻧﻤﺎ ﺑﻨِـﻲ ﻋﻠﹶـﻰ
) (4
ﺣﺮﻛﹶﺔٍ ﻟِﻤﺰِﻳﺘِﻪِ ﻋﻠﹶﻰ ﻓِﻌﻞِ ﺍﻷَﻣﺮِ ﺑِﻮﻗﹸﻮﻋِﻪِ ﺻِﻔﹶﺔﹰ ،ﻭﺣﺎﻻﹰ ،ﻭﺧﺒﺮﺍ ،ﻭﺷﺮﻃﹰﺎ ،ﻭﺟﺰﺍﺀً.
ﻭﺧﺺ ﺑِﺎﻟﻔﹶﺘﺤﺔِ؛ﻷﻧﻬﺎ ﺃﹶﺧﺺ (5)ﺍﳊﹶﺮﻛﹶﺎﺕِ ،ﺛﹸﻢ ﺍﻟﻀﻤِﲑِ ﺍﻟﹾﻤﺘﻘﹶﺪﻡِ ﰲ ﺍﻟﻴﺎﺀَﻳﻦِ ﺇﺫﹶﺍ ﺍِﺗﺼﻞﹶ ﺑِﺎﻟﹾﻤﺎﺿِﻲ
ﺍﻟﹾﻤﻌﺘﻞﱢ ﺑِﺎﻷَﻟِﻒِ ،ﳓﻮ :ﺭﻣﻰ ،ﻭﻏﺰﺍ ،ﻗﹸﻠِﺒﺖِ ﺍﻷَﻟِﻒ ﻳﺎﺀً ،ﳓﻮ :ﺭﻣﻴﺖ ﻭﻭﺍﻭﺍ ﰲ ﺍﻟﻮﺍﻭﻳﻦِ ،ﳓﻮ :ﻏﹶـﺰﻭﺕ
) (6
ﻭﺩﻋﻮﺕ ،ﻫﺬﹶﺍ ﺇﻥﹾ ﻟﹶﻢ ﻳﺰِﺩ ﻋﻠﹶﻰ ﺛﹶﻼﹶﺛﹶﺔِ ﺃﹶﺣﺮﻑِ ،ﻭﺇﻻﱠ ﻗﹸﻠِﺒﺖ ﻳﺎﺀً ﻣﻄﹾﻠﹶﻘﹰﺎ ،ﳓﻮ :ﺍِﺳﺘﺪﻋﻴﺖ ،ﻭﺗﺮﺟﻴـﺖ.
)ﻭﺍﻷَﻣﺮ ﻣﺠﺰﻭﻡ ﺃﹶﺑﺪﺍ( ،ﻳﻌﻨِﻲ ﺃﻧﻪ ﻣﺒﻨِﻲ ﻋﻠﹶﻰ ﺍﻟﺴﻜﹸﻮﻥِ ،ﻭﺇﻻﱠ ﻓﹶﻈﹶﺎﻫِﺮ ﻛﹶﻼﹶﻣِﻪِ ﻣﻮﺍﻓﹶﻘﹸﺔﹸ ﺍﻟﻜﹸﻮﻓِﻴﲔ» ﰲ ﺃﹶﻧـﻪ
]16ﻭ[ ﻣﻌﺮﺏ ﻣﺠﺰﻭﻡ ﺑِﻼﹶﻡِ ﺍﻷَﻣﺮِ ﺍﳌﹸﻘﹶﺪﺭﺓِ« /ﻭﻣﺬﹾﻫﺐ ﺍﻟﺒﺼﺮِﻳﲔ ،ﻭﻫﻮ ﺍﻟﺼﺤِﻴﺢ» :ﺃﹶﻥﱠ ﻓِﻌﻞﹶ ﺍﻷَﻣﺮِ ﻣﺒﻨِﻲ ﻋﻠﹶﻰ ﻣﺎ
ﻳﺠﺰﻡ ﺑِﻪِ ﻣﻀﺎﺭِﻋﻪ (7)«ﻳﺒﲏ ﻋﻠﹶﻰ ﺍﻟﺴﻜﹸﻮﻥِ ﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﺻﺤِﻴﺢ ﺍﻵﺧِﺮِ ،ﻭﻋﻠﹶﻰ ﺣﺬﹾﻑِ ﺍﻵﺧِـﺮِ ﺇِﻥﹾ ﻛﹶـﺎﻥﹶ
ﻣﻌﺘﻼ ،ﻭﻋﻠﹶﻰ ﺣﺬﹾﻑِ ﺍﻟﻨﻮﻥِ ﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻣﺴﻨﺪﺍ ﻟِﻀﻤِﲑِ ﺗﺜﹾﻨِﻴﺔٍ ،ﺃﹶﻭ ﺿﻤِﲑِ ﺟﻤﻊٍ ،ﺃﹶﻭ ﺿﻤِﲑِ ﺍﻟﹾﻤﺆﻧﺜﹶﺔِ ﺍﻟﹾﻤﺨﺎﻃﹶﺒِ ﺔ
ﳓﻮ ﻗﻮﻟﻪِ ﺗﻌﺎﱃ :ﺍﺫﹾﻫﺒﺎ ﺇِﻟﹶﻰ ﻓِﺮﻋﻮﻥﹶ ﺇِﻧﻪ ﻃﹶﻐﻰ ﻓﹶﻘﹸﻮﻟﹶﺎ ،(1)ﻓﹶﺎﻣﺸﻮﺍﹾ ﻓِﻲ ﻣﻨﺎﻛِﺒِﻬـﺎ ﻭﻛﹸﻠﹸـﻮﺍﹾ ﻣِـﻦ
ﺭﺯﻗِﻪِ ،(2)ﻓﹶﻜﹸﻠِﻲ ﻭﺍﺷﺮﺑِﻲ ﻭﻗﹶﺮﻱ ﻋﻴﻨﺎﹰ ،(3)ﻭﰲ ﺑﻌﺾِ ﺍﻟﻨﺴﺦِ :ﻭﺍﻷَﻣﺮ ﺳﺎﻛِﻦ ﺃﹶﺑﺪﺍ ﻭﻫﻮ ﻣﻮﺍﻓِـﻖ
ﻟِﻤﺬﹾﻫﺐِ ﺍﻟﺒﺼﺮِﻳﲔ.
ﻭﻫﺬﹶﺍ ﺍﻟﻔِﻌﻞﹸ :ﻫﻮ ﺍﻟﹾﻤﻀﺎﺭِﻉ ﺍﻟﹾﻤﺠﺰﻭﻡ ﺍﻟﹾﻤﺤﺬﹸﻭﻑ ﻣِﻨﻪ ﺣﺮﻑ ﺍﻟﹾﻤـﻀﺎﺭﻋﺔِ ،ﻓﹶـﺈِﺫﹶﺍ ﺃﹶﺭﺩﺕ ﺃﻥﹾ
ﺗﺼﻮﻍﹶ ﺃﹶﻣﺮﺍ ﺣﺬﹶﻓﹾﺖ ﺣﺮﻑ ﺍﻟﹾﻤﻀﺎﺭﻋﺔِ ﺛﹸﻢ ﻧﻈﹶﺮﺕ ﻓِﻴﻤﺎ ﺑﻌﺪﻩ ،ﻓﺈﻥﹾ ﻛﹶﺎﻥﹶ ﻣﺘﺤﺮﻛﹰـﺎ ﺍِﺑﺘـﺪﺃﹾﺕ ﺑِﺘِﻠﹾـﻚ
ﺍﻟﹾﺤﺮﻛﹶﺔِ ،ﻭﺳﻜﱠﻨﺖ ﺁﺧِﺮﻩ ﻛﹶﺪﺣﺮِﺝ ،ﻭﺟﺎﻫِﺪ ،ﻭﺗﻌﻠﱠﻢ.
ﻭﺑﺎﺏ ﺍﻷَﻓﹾﻌﺎﻝِ ﻳﺮﺍﻋﻰ ﻓِﻴﻪِ ﺍﻷَﺻﻞﹸ ﺍﻟﹾﻤﺮﻓﹸﻮﺽ ،ﻭﻫﻮ ﺭﺩ ﺍﻟﹾﻤﺤﺬﹸﻭﻑِ ﻛﹶﺄﹶﻛﹾﺮِﻡ ،ﻭﺃﹶﺧﺮِﺝ ،ﻭﺃﹶﺻﻠِﺢ
ﻭﺇﻥﹾ ﻛﹶﺎﻥﹶ ﺳﺎﻛِﻨﺎ ﺍِﺟﺘﻠﹶﺒﺖ ﻗﹶﺒﻠﹶﻪ ﻫﻤﺰﺓﹶ ﻭﺻﻞِ ﺗﺤﺮﻛﹸﻬﺎ ﺑِﺤﺴﺐِ ﺛﹶﺎﻟِﺜِﻪِ ،ﻓﹶﺈِﻥﹾ ﻛﹶﺎﻥﹶ ﻣﻀﻤﻮﻣﺎ ﺑِﻀﻤﺔٍ ﺃﹶﺻﻠِﻴﺔٍ
ﺿﻤﻤﺘﻬﺎ ﳓﻮ :ﺍﹸﺳﺠﺪﻭﺍ ،ﻭﺍﹸﺫﹾﻛﹸﺮﻭﺍ ،ﻭﺇﻥﹾ ﻛﹶﺎﻥﹶ ﻣﻔﹾﺘﻮﺣﺎ ،ﺃﹶﻭ ﻣﻜﹾﺴﻮﺭﺍ ﺑِﻜﹶﺴﺮﺓٍ ﺃﹶﺻﻠِﻴﺔٍ ﻛﹶﺴﺮﺗﻬﺎ ،ﳓـﻮ:
ﺍِﻋﻠﹶﻢ ،ﻭﺍِﺣﺬﹶﺭ ،ﻭﺍِﻧﻄﹶﻠِﻖ ،ﻭﺍِﺿﺮِﺏ ،ﻭﺍﻟﻀﻤﺔﹸ ﺍﻟﻌﺎﺭِﺿﺔﹸ ،ﻻﹶ ﻣﺮﺍﻋﺎﺓﹶ ﻓِﻴﻬﺎ ،ﻭﻻﹶ ﺍِﻋﺘِﺪﺍﺩ ﻓِﻴﻬﺎ ،ﳓﻮ :ﺍﹸﻣـﺸﻮﺍ
ﻭﺍﹸﻗﹾﻀﻮﺍ ﻭﻛﹶﺬﹶﻟِﻚ ﺍﻟﻜﹶﺴﺮﺓﹸ ﺍﻟﻌﺎﺭِﺿﺔﹸ ،ﳓﻮ :ﺍِﺩﻋِﻲ ،ﻭﺍِﻏﹾﺰِﻱ) ،(4ﻭﻗﹶﺪ ﻧﻘﹶﻞﹶ ﺇِﺷﻤﺎﻡ ﺍﻟﻀﻤﺔِ ﻫﻨﺎ.
)ﻭﺍﻟﹾﻤﻀﺎﺭِﻉ ﻣﺎ ﻛﹶﺎﻥﹶ ﰲ ﺃﹶﻭﻟِﻪِ ﺇِﺣﺪﻯ ﺍﻟﺰﻭﺍﺋِﺪِ ﺍﻷَﺭﺑﻊِ( ،ﻭﺗـﺴﻤﻰ ﺣـﺮﻭﻑ ﺍﻟﹾﻤـﻀﺎﺭﻋﺔِ،
)ﻳﺠﻤﻌﻬﺎ ﻗﹶﻮﻟﹶﻚ :ﺃﹶﻧﻴﺖ (ﺃﹶﻱ :ﻗﹶﺮﺑﺖ ،ﺃﹶﻭ ﺃﹶﺩﺭﻛﹾﺖ ،(5)ﻭﺷﺮﻃﹸﻬﺎ :ﺃﻥﹾ ﺗﺪﻝﱠ) (6ﺍﻟﹾﻬﻤﺰﺓﹸ ﻋﻠﹶﻰ ﺍﻟﹾﻤـﺘﻜﹶﻠﱢﻢِ،
ﻭﺍﻟﻨﻮﻥﹸ ﻋﻠﹶﻰ ﺍﻟﹾﺠﻤﻊِ ﺃﹶﻭ ﺍﻟﺘﻌﻈِﻴﻢِ ،ﻭﺍﻟﻴﺎﺀُ ﻋﻠﹶﻰ ﺍﻟﻐﺎﺋِﺐِ ،ﻭﺍﻟﺘﺎﺀُ ﻋﻠﹶﻰ ﺍﻟﹾﺤﺎﺿِﺮِ ،ﻟِﻴﺨﺮﺝ ﳓـﻮ :ﺃﹶﻛﹾـﺮﻡ،
ﻭﻧﺮﺟِﺲ) (7ﻭﻳﺮﻧﺄﹶ) ،(8ﻭﺗﻌﻠﹶﻢ ،ﻓﺈﻧﻬﺎ ﺃﹶﻓﹾﻌﺎﻝﹸ ﻣﺎﺿِﻴﺔﹲ.
ﻟِﻌﺪﻡِ ﺩﻻﹶﻟﹶﺔِ ﺍﻟﺰﻭﺍﺋِﺪِ ﰲ ﺃﹶﻭﻟِﻬﺎ ﻋﻠﹶﻰ ﻣﺎ ﺫﹶﻛﹶﺮ ،ﻭﻳﺠﻤﻌﻬﺎ ﺃﹶﻳﻀﺎ ﻧﺄﹶﻳﺖ،ﺃﹶﻭ ﺃﹶﺗﻴﻦ ،ﻭﻧﺄﺗِﻲ ﻭﺃﹶﻧﺘِﻲ ،ﻭﺃﹶﻧﻴﺖ ﺃﹶﻭﻟﹶﻰ
) (1ﻃﻪ ،ﻣﻦ ﺍﻵﻳﺘﲔ ،44-43ﻭﲤﺎﻣﻬﻤﺎ :ﺍﺫﹾﻫﺒﺎ ﺇِﻟﹶﻰ ﻓِﺮﻋﻮﻥﹶ ﺇِﻧﻪ ﻃﹶﻐﻰ ﻓﹶﻘﹸﻮﻟﹶﺎ ﻟﹶﻪ ﻗﹶﻮﻻﹰ ﻟﱠﻴﻨﺎﹰ ﻟﱠﻌﻠﱠﻪ ﻳﺘﺬﹶﻛﱠﺮ ﺃﹶﻭ ﻳﺨﺸﻰ .
) (2ﺍﳌﻠﻚ ،ﻣﻦ ﺍﻵﻳﺔ ،15ﻭﲤﺎﻣﻬﺎ :ﻫﻮ ﺍﻟﱠﺬِﻱ ﺟﻌﻞﹶ ﻟﹶﻜﹸﻢ ﺍﻟﹾﺄﹶﺭﺽ ﺫﹶﻟﹸﻮﻻﹰ ﻓﹶﺎﻣﺸﻮﺍ ﻓِﻲ ﻣﻨﺎﻛِﺒِﻬﺎ ﻭﻛﹸﻠﹸﻮﺍ ﻣِـﻦ ﺭﺯﻗِـﻪِ ﻭﺇِﻟﹶﻴـﻪِ
ﺍﻟﻨﺸﻮﺭ.
) (3ﻣﺮﱘ ،ﻣﻦ ﺍﻵﻳﺔ ،26ﻭﲤﺎﻣﻬﺎ :ﻓﹶﻜﹸﻠِﻲ ﻭﺍﺷﺮﺑِﻲ ﻭﻗﹶﺮﻱ ﻋﻴﻨﺎﹰ ﻓﹶﺈِﻣﺎ ﺗﺮﻳِﻦ ﻣِﻦ ﺍﻟﹾﺒﺸﺮِ ﺃﹶﺣﺪﺍﹰ ﻓﹶﻘﹸﻮﻟِﻲ ﺇِﻧﻲ ﻧﺬﹶﺭﺕ ﻟِﻠﺮﺣﻤﻦِ ﺻﻮﻣﺎﹰ
ﻓﹶﻠﹶﻦ ﺃﹸﻛﹶﻠﱢﻢ ﺍﻟﹾﻴﻮﻡ ﺇِﻧﺴِﻴﺎﹰ .
) (4ﰲ )ﻫـ( ﺍﻏﺰﻭﺍ.
) (5ﻳﻨﻈﺮ :ﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ.32
) (6ﰲ )ﻫـ( ﺗﺪﺧﻞ.
) (7ﺍﻟﻨﺮﺟِﺲ ﺑﺎﻟﻜﺴﺮ ﻣﻦ ﺍﻟﺮﻳﺎﺣﲔ :ﻣﻌﺮﻭﻑ ﻭﻫﻮ ﺩﺧﻴﻞ .ﻳﻨﻈﺮ :ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ :ﻣﺎﺩﺓ )ﻧﺮﺟﺲ( .
) (8ﻳﺮﻧﺄﹰ ﳊﻴﺘﻪ :ﺻﺒﻐﻬﺎ ﺑﺎﻟﻴﺮﻧﺈِ ،ﻭﺍﻟﻴﺮﻧﺄﹸ ،ﺑﻀﻢ ﺍﻟﻴﺎﺀ ﻭﳘﺰﺓ ﺍﻷﻟﻒ ﺍﺳﻢ ﻟﻠﺤﻨﺎﺀ .ﻳﻨﻈﺮ :ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ :ﻣﺎﺩﺓ )ﺭﻧﺄ(.
84
] 16ﻅ [ ﻣِﻦ ﻏﹶﻴﺮِﻫﺎ ،ﻷَﻥﱠ ﻛﹸﻞﱠ ﺣﺮﻑٍ ﻣِﻨﻬﺎ ﺍﳊﹶﺮﻑ ﺍﻟﱠﺬِﻱ ﺑﻌﺪﻩ / ﺿِﻌﻔﹸﻪ:
ﻓﺎﳍﹶﻤﺰﺓﹸ ﻟِﻠﹾﻤﺘﻜﹶﻠﱢﻢِ ﻭﺣﺪﻩ ،ﻣﺬﹶﻛﱠﺮﺍ ﻛﹶﺎﻥﹶ ﺃﹶﻭ ﻣﺆﻧﺜﹰﺎ ،ﻭﺍﻟﻨﻮﻥﹸ ﻻِﺛﹾﻨﻴﻦِ ،ﻟِﻠﹾﻤﺘﻜﹶﻠﱢﻢِ ﺃﹶﻭ ﻣﻌﻪ ﻏﹶﻴﺮﻩ ،ﳓـﻮ ﻗﻮﻟـﻪ
) (2
ﺗﻌﺎﱃ :ﻗﹶﺎﻟﹶﺎ ﺭﺑﻨﺎ ﺇِﻧﻨﺎ ﻧﺨﺎﻑ ،(1) ﺃﹶﻭ ﺍﻟﹾﻤﻌﻈِﻢ ﻧﻔﹾﺴﻪ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺇِﻧﺎ ﻧﺤﻦ ﻧﺮِﺙﹸ ﺍﻟﹾﺄﹶﺭﺽ
ﺇِﻧﺎ ﻧﺤﻦ ﻧﺤﻴِﻲ ﻭﻧﻤِﻴﺖ ،(3) ﺇِﻧﺎ ﻧﺤﻦ ﻧﺤﻴِﻲ ﺍﻟﹾﻤﻮﺗﻰ ﻭﻧﻜﹾﺘﺐ ﻣﺎ ﻗﹶﺪﻣﻮﺍ ،(4)ﻭﺍﻟﻴـﺎﺀُ ﻟِـﺄﹶﺭﺑﻊٍ
ﻟِﻠﹾﻤﺬﹶﻛﱠﺮِ ﺍﻟﻐﺎﺋِﺐِ ،ﻭﻟِﻤﺜﹶﻨﺎﻩ ،ﻭﻟِﺠﻤﻌِﻪِ ،ﻭﻟِﺠﻤﻊِ ﺍﻟﻨﺴﻮﺓِ ﺍﻟﻐﺎﺋِﺒﺎﺕِ.
ﻭﺍﻟﺘﺎﺀُ ﻟِﺜﹶﻤِﺎﻥٍ:
ﻟِﻠﹾﻤﺬﹶﻛﱠﺮِ ﺍﻟﹾﻤﺨﺎﻃﹶﺐِ ﻭﻟِﻤﺜﹶﻨﺎﻩ ﻭﻟِﺠﻤﻌِﻪِ ،ﻭﻟِﻠﹾﻤﺆﻧﺜﹶﺔِ ﺍﻟﹾﻤﺨﺎﻃﹶﺒﺔِ ﻭﻟﹾﻤﺜﹶﻨﺎﻫﺎ ﻭﻟِﻤﺠﻤﻮﻋِﻬﺎ ،ﻭﻟِﻠﹾﻐﺎﺋِﺒـ ِﺔ
ﻭﻟِﻠﹾﻐﺎﺋِﺒِﲔ ﻭﺯﺍﺩ ﺑﻌﻀﻬﻢ ﺍﻟﹾﻤﺴﻨﺪ ﺇﱃ ﺟﻤﻊِ ﺍﻟﹾﻤﺆﻧﺚِ ﺍﻟﺴﺎﻟِﻢِ ،ﳓﻮ :ﺗﻘﹸﻮﻡ ﺍﳍِﻨـﺪﺍﺕ ،ﻭﻣِﻨـﻪ ﺗﻜﹶـﺎﺩ
) (7
ﺍﻟﺴﻤﻮﺍﺕ ،(5) ﻗﹶﺎﻝﹶ ﺍﻟﺒِﺠﺎﺋِﻲ»:ﻭﻓِﻴﻪِ ﻧﻈﹶﺮ(6) «ﻭﻫﺬِﻩِ ﺍﳊﹸﺮﻭﻑ،ﺗﻜﹸﻮﻥﹸ ﻣﻀﻤﻮﻣﺔﹰ ،ﰲ ﺃﹶﻓﹾﻌﺎﻝٍ ﻣﺎﺿِـﻴﻪٍ
ﻋﻠﹶﻰ ﺃﹶﺭﺑﻌﺔِ ﺃﹶﺣﺮﻑٍ ﳓﻮ :ﺃﹶﻛﹾﺮﻡ ،ﻭﺗﻜﹸﻮﻥﹸ ﻣﻔﹾﺘﻮﺣﺔﹰ ﻓِﻴﻤﺎ ﻋﺪﺍ ﺫﹶﻟِﻚ) ،ﻭﻫﻮ (ﺃﹶﻱِ :ﺍﻟﹾﻤﻀﺎﺭِﻉ) ﻣﺮﻓﹸﻮﻉ ﺃﹶﺑﺪﺍ
ﺑِﺎﻟﺘﺠﺮﺩِ ﻣِﻦ ﺍﻟﻨﺎﺻِﺐِ ﻭﺍﳉﹶﺎﺯِﻡِ( ،ﻭﻗِﻴﻞﹶ ﺑِﻤﻮﻗِﻌِﻪِ ﻣﻮﻗِﻊ ﺍﻻِﺳﻢِ ،ﺃﹶﻻﹶ ﺗﺮِﻯ ﺃﹶﻧﻚ ﺇِﺫﹶﺍ ﻗﹸﻠﹾﺖ :ﺯﻳﺪ ﻛﹶﺎﺗِـﺐ،
ﺻﻠﹶﺢ ﺃﹶﻥﹾ ﺗﻘﹸﻮﻝﹶ :ﺯﻳﺪ ﻳﻜﹾﺘﺐ ،ﺣﱴ ﻳﺪﺧﻞﹶ ﻋﻠﹶﻴﻪِ ﻧﺎﺻِﺐ ﻓﹶﻴﻨﺼِﺒﻪ ،ﺃﹶﻭ ﺟﺎﺯِﻡ ﻓﹶﻴﺠﺰِﻣﻪ ﻭﺇِﻧﻤﺎ ﺃﹸﻋﺮِﺏ ﻟِﺸِﺒﻬِ ِﻪ
ﺑِﺎﻻِﺳﻢِ ﰲ ﺍﻟﺸﻴﻮﻉِ .ﻭﺍﻟﺘﺨﺼِﻴﺺِ ،ﻭﺩﺧﻮﻝِ ﻻﹶﻡِ ﺍﻻِﺑﺘِﺪﺍﺀِ ،ﻭﺍﳉﹶﺮﻳﺎﻥِ ﻣﻊ ﺍِﺳﻢِ ﺍﻟﻔﹶﺎﻋِﻞِ ﰲ ﺍﳊﹶﺮﻛﹶـﺎﺕِ،
ﻭﺍﻟﺴﻜﹶﻨﺎﺕِ ﻭﻋﺪﺩِ ﺍﳊﹸﺮﻭﻑِ ،ﻭﺑﻴﺎﻥﹸ ﺫﹶﻟِﻚ ﺃﹶﻥﱠ ﺍﻟﻨﻜِﺮﺓﹶ ﺷﺎﺋِﻌﺔﹲ ﰲ ﺍﳉِﻨﺲِ ،ﻻﹶ ﺗﺨـﺺ ﻭﺍﺣِـﺪﺍ ﺑِﻌﻴﻨِـﻪِ،
ﻭﻛﹶﺬﹶﻟِﻚ ﺍﻟﹾﻤﻀﺎﺭِﻉ ﺷﺎﺋِﻊ ﰲ ﺍﳊﹶﺎﻝِ ،ﻭﺍﻻِﺳﺘِﻘﹾﺒﺎﻝِ ،ﻭﺍﻟﻨﻜﹶﺮِﺓﹸ ﺗﺨﺺ ﺑِﺎﻹِﺿﺎﻓﹶﺔِ ،ﺃﹶﻭ ﺑِﺎﻟﻨﻌﺖِ ،ﺃﹶﻭ ﺑِـﺎﻷَﻟِﻒِ
ﻭﺍﻟﻼﱠﻡِ ،ﻭﺍﻟﹾﻤﻀﺎﺭِﻉ ﻳﺘﺨﺼﺺ ﺑِﺎﳊﺎﻝِ ﺑِﻘﹶﺮِﻳﻨِﺔِ ﺍﻵﻥ ،ﺃﹶﻭ ﺍﻟﺴﺎﻋﺔ ،ﻭﻫﺬﹶﺍ ﺍﻟﻮﻗﹾﺖ ،ﻭﻫﺬﹶﺍ ﺍﳊِﲔ ،ﻭﺗﺨـﺘﺺ
ﺑِﺎﻻِﺳﺘِﻘﹾﺒﺎﻝِ ﺑِﺤﺮﻑٍ ﻣِﻦ ﺣﺮﻭﻑِ ﺍﻟﺘﻨﻔِﻴﺲِ ،ﻭﻫﻮ ﺍﻟﺴﻴﻦ ،ﻭﺳﻮﻑ ،ﻭﺳﻮ ،ﻭﺳِﻲ ،(8)ﻭﺑِﺎﻟﻨﻮﺍﺻِﺐِ ﻛﹸﻠﱢﻬﺎ
) (1ﻃﻪ ،ﻣﻦ ﺍﻵﻳﺔ ،45ﻭﲤﺎﻣﻬﺎ :ﻗﹶﺎﻟﹶﺎ ﺭﺑﻨﺎ ﺇِﻧﻨﺎ ﻧﺨﺎﻑ ﺃﹶﻥ ﻳﻔﹾﺮﻁﹶ ﻋﻠﹶﻴﻨﺎ ﺃﹶﻭ ﺃﹶﻥ ﻳﻄﹾﻐﻰ .
) (2ﻣﺮﱘ ،ﻣﻦ ﺍﻵﻳﺔ ،40ﻭﲤﺎﻣﻬﺎ :ﺇِﻧﺎ ﻧﺤﻦ ﻧﺮِﺙﹸ ﺍﻟﹾﺄﹶﺭﺽ ﻭﻣﻦ ﻋﻠﹶﻴﻬﺎ ﻭﺇِﻟﹶﻴﻨﺎ ﻳﺮﺟﻌﻮﻥﹶ .
) (3ﻕ ،ﻣﻦ ﺍﻵﻳﺔ ،43ﻭﲤﺎﻣﻬﺎ :ﺇِﻧﺎ ﻧﺤﻦ ﻧﺤﻴِﻲ ﻭﻧﻤِﻴﺖ ﻭﺇِﻟﹶﻴﻨﺎ ﺍﻟﹾﻤﺼِﲑ.
) (4ﻳﺲ ،ﻣﻦ ﺍﻵﻳﺔ ،12ﻭﲤﺎﻣﻬﺎ :ﺇِﻧﺎ ﻧﺤﻦ ﻧﺤﻴِﻲ ﺍﻟﹾﻤﻮﺗﻰ ﻭﻧﻜﹾﺘﺐ ﻣﺎ ﻗﹶﺪﻣﻮﺍ ﻭﺁﺛﹶﺎﺭﻫﻢ ﻭﻛﹸﻞﱠ ﺷﻲﺀٍ ﺃﺣﺼﻴﻨﺎﻩ ﻓِـﻲ ﺇِﻣـﺎﻡٍ
ﻣﺒِﲔٍ.
) (5ﻣﺮﱘ ،ﻣﻦ ﺍﻵﻳﺔ ،90ﻭﲤﺎﻣﻬﺎ :ﺗﻜﹶﺎﺩ ﺍﻟﺴﻤﻮﺍﺕ ﻳﺘﻔﹶﻄﱠﺮﻥﹶ ﻣِﻨﻪ ﻭﺗﻨﺸﻖ ﺍﻟﹾﺄﹶﺭﺽ ﻭﺗﺨِﺮ ﺍﻟﹾﺠِﺒﺎﻝﹸ ﻫﺪﺍﹰ .
) (6ﱂ ﺃﻋﺜﺮ ﻋﻠﹶﻰ ﺍﻟﻘﻮﻝ ﻓﻴﻤﺎ ﺗﻮﻓﺮ ﻟﺪﻱ ﻣﻦ ﻣﺼﺎﺩﺭ.
) (7ﰲ )ﻫـ( ﰲ ﻓﻌﻞ ﻣﺎﺿﻴﺔ.
)(8ﻫﺬﺍ ﻇﺎﻫﺮ ﻛﻼﻡ ﺍﻟﺒﺼﺮﻳﲔ .ﻳﻨﻈﺮ :ﺍﻹﻧﺼﺎﻑ ﰲ ﻣﺴﺎﺋﻞ ﺍﳋﻼﻑ ،549/2:ﻭﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ :ﺹ.49
85
ﻭﺑِﺎﳉﹶﻮﺍﺯِﻡِ ﻛﹸﻠﱢﻬﺎ ،ﺇِﻻﱠ "ﻟﹶﻢ ،"ﻭَ"ﻟﹶﻤﺎ" ،ﻭﺑِﻨﻮﻥِ ﺍﻟﺘﻮﻛِﻴﺪِ ﺍﳋﹶﻔِﻴﻔﹶﺔِ ﻭﺍﻟﺜﱠﻘِﻴﻠﹶﺔِ ،ﻭ"ﻻﹶ" ﺍﻟﻨﺎﻓِﻴﺔِ ﰲ ﺍﻷَﻛﹾﺜﹶﺮِ ،ﻭﳓﻮ
ﺫﹶﻟِﻚ ﻭﻻﹶﻡِ ﺍﻻِﺑﺘِﺪﺍﺀِ ﺗﺪﺧﻞﹸ ﻋﻠﹶﻴﻬِﻤﺎ ،ﳓﻮ]ﻗﻮﻟﻪ ﺗﻌﺎﱃ[ )َ :(1ﺇِﻥﱠ ﻟﹶﻨﺎ ﻟﹶﻠﹾﺂﺧِﺮﺓﹶ ،(2)ﺇِﻥﱠ ﺭﺑﻚ ﻟﹶـﻴﺤﻜﹸﻢ
]17ﻭ[ ﺑﻴﻨﻬﻢ (3) ﻭﺍﳉﹶﺮﻳﺎﻥِ ﳓﻮ :ﺿﺎﺭِﺏ ،ﻭﻳﻀﺮِﺏ /ﻭﻣﻜﹾﺮِﻡ ،ﻭﻳﻜﹾﺮِﻡ.
ﻭﺷﺮﻁﹸ ﺇِﻋﺮﺍﺑِﻪِ ﺃﹶﻥﹾ ﻻﹶ ﻳﺘﺼِﻞﹶ ﺑِﻪِ ﻧﻮﻥﹸ ﺇِﻧﺎﺙٍ ﻛﹶﻴﺬﹾﻫﺒﻦ ﻓﹶﺈﻥِ ﺍِﺗﺼﻠﹶﺖ ﺑِﻪِ ﺑﻨِﻲ ﻋﻠﹶﻰ ﺍﻟﺴﻜﹸﻮﻥﹸ ،ﻭﺃﹶﻥﱠ ﻻﹶ ﻳﺆﻛﱠﺪ
ﺑِﻨﻮﻥٍ ﻣﺒﺎﺷﺮﺓﹰ ،ﻓﹶﺈِﻥﹾ ﺑﺎﺷﺮﺗﻪ ﺑِﺄﹶﻥﹾ ﺃﹸﺳﻨِﺪ ﺇﱃ ﻇﹶﺎﻫِﺮِ ،ﳓﻮ ]ﻗﻮﻟﻪ ﺗﻌﺎﱃ[ ) :(4ﻟﹶﻴﻘﹸﻮﻟﹶﻦ ﺍﻟﱠﺬِﻳﻦ ،(5) ﺃﹶﻭ ﺇﱃ
) (7
ﺿﻤِﲑٍ ﻣﻔﹾﺮﺩٍ ﻣﺬﹶﻛﱠﺮٍ ﳓﻮ :ﻛﹶﻠﱠﺎ ﻟﹶﻴﻨﺒﺬﹶﻥﱠ ،(6)ﺑﻨِﻲ ﻋﻠﹶﻰ ﺍﻟﻔﹶﺘﺢِ ﻟِﺨِﻔﱠﺘِﻪِ ،ﻭﺛِﻘﹶﻞِ ﺍﻟﺘﺮﻛِﻴﺐِ.
)ﻓﹶﺎﻟﻨﻮﺍﺻِﺐ ﻟِﻠﹾﻤﻀﺎﺭِﻉِ ﻋﺸﺮﺓﹲ( ﻭﻫِﻲ ﻗِﺴﻤﺎﻥِ:
-1ﻗِﺴﻢ ﻳﻨﺼِﺐ ﺑِﻨﻔﹾﺴِﻪِ ،ﻭﻫﻮ ﺍﻷَﺭﺑﻌﺔﹸ ﺍﻷُﻭﻝﹸ.
-2ﻭﻗِﺴﻢ ﻳﻨﺼِﺐ ﺑِﺈﹾﺿﻤﺎﺭِ "ﺃﹶﻥﹾ" ﺑﻌﺪﻩ ،ﻭﻫﻮ ﺑﻘِﻴﺔﹸ ﺍﻟﻌﺸﺮﺓِ ،ﻓﹶﻨِﺴﺒﺔﹸ ﺍﻟﻨﺼﺐِ ﺇِﻟﻴﻬﺎ ﻟِﻠﹾﺘﻘﹾﺮِﻳﺐِ ﻋﻠﹶﻰ ﺍﳌﹸﺒﺘﺪِﺉِ
ﺃﹶﻭ ﺍﳉﹶﺮﻱ ﻋﻠﹶﻰ ﻣﺬﹾﻫﺐٍ ﺿﻌِﻴﻒٍ ﻛﹸﻮﻓِﻲ) ،ﻭﻫﻲ ﺃﹶﻥﹾ( -ﺑِﻔﹶﺘﺢِ ﺍﳍﹶﻤﺰﺓِ ﻭﺳـﻜﹸﻮﻥﹸ ﺍﻟﻨـﻮﻥِ ،-ﻭﻫـﻲ ﺃﹸﻡ
ﺍﻟﺒﺎﺏِ ﻟِﻜﹶﻮﻧِﻬﺎ ﺗﻌﻤﻞﹸ ﻇﹶﺎﻫِﺮﺓﹰ ﻭﻣﻀﻤﺮﺓﹰ ﺑِﺨِﻼﹶﻑِ ﺑﻘِﻴﺔِ ﺍﻟﻨﻮﺍﺻِﺐِ) ،(8ﻓﹶﺈِﻧﻬﺎ ﻻﹶ ﺗﻌﻤﻞﹸ ﺇِﻻﱠ ﻇﹶﺎﻫِﺮﺓﹰ ،ﻭﻫِـﻲ
ﻣﻮﺻﻮﻝﹲ ﺣﺮﻓِﻲ ﺗﺴﺒﻚ (9)ﺑِﻤﺎ ﺑﻌﺪ ﺑِﻤﺼﺪﺭٍ ،ﻭﻟِﺬﹶﻟِﻚ ﺗـﺴﻤﻰ ﻣـﺼﺪﺭِﻳﺔﹰ ،ﻣِﺜﹶـﺎﻝﹸ ﺍﻟﻨـﺼﺐِ ﺑِﻬـﺎ
ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺃﻥﹾ ﺗﻘﹸـﻮﻝ ﻧﻔـﺲ ،(10)ﺃﹶﻥ ﺗـﻀِﻞﱠ ﺇﹾﺣـﺪﺍﻫﻤﺎ ،(11)ﻋﻠﹶـﻰ ﺃﹶﻥ ﻧـﺴﻮﻱ
86
ﺑﻨﺎﻧﻪ ،(1) ﺃﹶﻟﹶﺎ ﺗﺤِﺒﻮﻥﹶ ﺃﹶﻥ ﻳﻐﻔِﺮ ﺍﻟﻠﱠﻪ ﻟﹶﻜﹸﻢ ،(2) ﻭﺍﻟﱠﺬِﻱ ﺃﹶﻃﹾ ﻤﻊ ﺃﹶﻥ ﻳﻐﻔِـﺮ ﻟِـﻲ ﺧﻄِﻴﺌﹶﺘِـﻲ ﻳـﻮ ﻡ
ﺍﻟﺪﻳﻦِ (3)ﻳﺮِﻳﺪ ﺍﻟﻠﹼﻪ ﺃﹶﻥ ﻳﺨﻔﱢﻒ ﻋﻨﻜﹸﻢ ،(4) ﻭﻗﹶﺪ ﺗﻜﹸﻮﻥﹸ "ﺃﹶﻥﹾ") (5ﺍﻟﹾﻤﺼﺪﺭِﻳﺔﹸ ﻣﺨﻔﱠﻔﹶﺔﹰ ﻣِﻦ ﺍﻟﺜﱠﻘِﻴﻠﹶـﺔِ
ﻭﻫِﻲ ﺍﻟﻮﺍﻗِﻌﺔﹸ ﺑﻌﺪ ﻓِﻌﻞِ "ﻋﻠِﻢ"ﻭﻳِﺠِﺐ ﺭﻓﹾﻊ ﻣﺎ ﺑﻌﺪﻫﺎ ﻭﻓﹶﺼﻠﹸﻪ ﻣِﻨﻬﺎ ﺑِﺤﺮﻑٍ ﻣِﻦ ﺣﺮﻭﻑٍِ ﺃﹶﺭﺑﻌﺔٍ) ،(6ﻭﻫِﻲ:
oﺣﺮﻑ ﺍﻟﺘﻨﻔِﻴﺲِ ،ﳓﻮ :ﻋﻠِﻢ ﺃﹶﻥ ﺳﻴﻜﹸﻮﻥﹸ ﻣِﻨﻜﹸﻢ ﻣﺮﺿﻰ .(7)
oﻭﺣﺮﻑ ﺍﻟﻨﻔﹾﻲ ،ﳓﻮ :ﺃﹶﻓﹶﻠﹶﺎ ﻳﺮﻭﻥﹶ ﺃﹶﻟﱠﺎ ﻳﺮِ ﺟﻊ ﺇِﻟﹶﻴﻬِﻢ.(8)
oﺃﹶﻭ ﻗﹶﺪ ،ﳓﻮ :ﻋﻠِﻤﺖ ﺃﹶﻥﹾ ﻗﹶﺪ ﻳﻘﹸﻮﻡ ﺯﻳﺪ.
oﻭﻟﹶﻮ ،ﳓﻮ :ﻟﱠﻮ ﻳﺸﺎﺀُ ﺍﻟﻠﹼﻪ ﻟﹶﻬﺪﻯ ﺍﻟﻨﺎﺱ ﺟﻤِﻴﻌﺎﹰ .(9)
= ﻣِﻨﻪ ﺷﻴﺌﺎﹰ ﻓﹶﺈﻥ ﻛﹶﺎﻥﹶ ﺍﻟﱠﺬِﻱ ﻋﻠﹶﻴﻪِ ﺍﻟﹾﺤﻖ ﺳﻔِﻴﻬﺎ ﺃﹶﻭ ﺿﻌِﻴﻔﺎﹰ ﺃﹶﻭ ﻻﹶ ﻳﺴﺘﻄِﻴﻊ ﺃﹶﻥ ﻳﻤِﻞﱠ ﻫﻮ ﻓﹶﻠﹾﻴﻤﻠِﻞﹾ ﻭﻟِﻴﻪ ﺑِﺎﻟﹾﻌـﺪﻝِ ﻭﺍﺳﺘـﺸﻬِﺪﻭﺍ
ﺷﻬِﻴﺪﻳﻦِ ﻣﻦ ﺭﺟﺎﻟِﻜﹸﻢ ﻓﹶﺈِﻥ ﻟﱠﻢ ﻳﻜﹸﻮﻧﺎ ﺭﺟﻠﹶﻴﻦِ ﻓﹶﺮﺟﻞﹲ ﻭﺍﻣﺮﺃﹶﺗﺎﻥِ ﻣِﻤﻦ ﺗﺮﺿﻮﻥﹶ ﻣِﻦ ﺍﻟﺸﻬﺪﺍﺀ ﺃﹶﻥ ﺗـﻀِﻞﱠ ﺇﹾﺣـﺪﺍﻫﻤﺎ ﻓﹶﺘـﺬﹶﻛﱢﺮ
ﺇِﺣﺪﺍﻫﻤﺎ ﺍﻷُﺧﺮﻯ ﻭﻻﹶ ﻳ ﹾﺄﺏ ﺍﻟﺸﻬﺪﺍﺀ ﺇِﺫﹶﺍ ﻣﺎ ﺩﻋﻮﺍﹾ ﻭﻻﹶ ﺗﺴﺄﹶﻣﻮﺍ ﺃﹶﻥ ﺗﻜﹾﺘﺒﻮﻩ ﺻﻐِﲑﺍﹰ ﺃﹶﻭ ﻛﹶﺒِﲑﺍﹰ ﺇِﻟﹶﻰ ﺃﹶﺟﻠِﻪِ ﺫﹶﻟِﻜﹸﻢ ﺃﹶﻗﹾـﺴﻂﹸ ﻋِﻨـﺪ
ﺍﻟﻠﹼﻪِ ﻭﺃﹶﻗﹾﻮﻡ ﻟِﻠﺸﻬﺎﺩﺓِ ﻭﺃﹶﺩﻧﻰ ﺃﹶﻻﱠ ﺗﺮﺗﺎﺑﻮﺍﹾ ﺇِﻻﱠ ﺃﹶﻥ ﺗﻜﹸﻮﻥﹶ ﺗِﺠﺎﺭﺓﹰ ﺣﺎﺿِﺮﺓﹰ ﺗﺪِﻳﺮﻭﻧﻬﺎ ﺑﻴﻨﻜﹸﻢ ﻓﹶﻠﹶﻴﺲ ﻋﻠﹶﻴﻜﹸﻢ ﺟﻨـﺎﺡ ﺃﹶﻻﱠ ﺗﻜﹾﺘﺒﻮﻫـﺎ
ﻭﺃﹶﺷﻬِﺪﻭﺍﹾ ﺇِﺫﹶﺍ ﺗﺒﺎﻳﻌﺘﻢ ﻭﻻﹶ ﻳﻀﺂﺭ ﻛﹶﺎﺗِﺐ ﻭﻻﹶ ﺷﻬِﻴﺪ ﻭﺇِﻥ ﺗﻔﹾﻌﻠﹸﻮﺍ ﻓﹶﺈِﻧﻪ ﻓﹸﺴﻮﻕ ﺑِﻜﹸﻢ ﻭﺍﺗﻘﹸﻮﺍﹾ ﺍﻟﻠﹼﻪ ﻭﻳﻌﻠﱢﻤﻜﹸﻢ ﺍﻟﻠﹼﻪ ﻭﺍﻟﻠﹼﻪ ﺑِﻜﹸﻞﱢ ﺷﻲﺀٍ
ﻋﻠِﻴﻢ.
) (1ﺍﻟﻘﻴﺎﻣﺔ ،ﻣﻦ ﺍﻵﻳﺔ ،04ﻭﲤﺎﻣﻬﺎ :ﺑﻠﹶﻰ ﻗﹶﺎﺩِﺭِﻳﻦ ﻋﻠﹶﻰ ﺃﹶﻥ ﻧﺴﻮﻱ ﺑﻨﺎﻧﻪ.
) (2ﺍﻟﻨﻮﺭ ،ﻣﻦ ﺍﻵﻳﺔ ،22ﻭﲤﺎﻣﻬﺎ :ﻭﻟﹶﺎ ﻳﺄﹾﺗﻞِ ﺃﹸﻭﻟﹸﻮﺍﹾ ﺍﻟﹾﻔﹶﻀﻞِ ﻣِﻨﻜﹸﻢ ﻭﺍﻟﺴﻌﺔِ ﺃﹶﻥ ﻳﺆﺗﻮﺍ ﺃﹸﻭﻟِﻲ ﺍﻟﹾﻘﹸﺮﺑﻰ ﻭﺍﻟﹾﻤﺴﺎﻛِﲔ ﻭﺍﻟﹾﻤﻬﺎﺟِﺮِﻳﻦ
ﻓِﻲ ﺳﺒِﻴﻞِ ﺍﻟﻠﱠﻪِ ﻭﻟﹾﻴﻌﻔﹸﻮﺍﹾ ﻭﻟﹾﻴﺼﻔﹶﺤﻮﺍﹾ ﺃﹶﻟﹶﺎ ﺗﺤِﺒﻮﻥﹶ ﺃﹶﻥ ﻳﻐﻔِﺮ ﺍﻟﻠﱠﻪ ﻟﹶﻜﹸﻢ ﻭﺍﻟﻠﱠﻪ ﻏﹶﻔﹸﻮﺭ ﺭﺣِﻴﻢ.
) (3ﺍﻟﺸﻌﺮﺍﺀ.82
) (4ﺍﻟﻨﺴﺎﺀ ،ﻣﻦ ﺍﻵﻳﺔ ،28ﻭﲤﺎﻣﻬﺎ :ﻳﺮِﻳﺪ ﺍﻟﻠﹼﻪ ﺃﹶﻥ ﻳﺨﻔﱢﻒ ﻋﻨﻜﹸﻢ ﻭﺧﻠِﻖ ﺍﻹِﻧﺴﺎﻥﹸ ﺿﻌِﻴﻔﺎﹰ .
) (5ﺳﺎﻗﻄﺔ ﻣﻦ )ﻫـ(.
) (6ﻳﻨﻈﺮ :ﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ ،70ﻭﻣﻐﲏ ﺍﻟﻠﱠﺒﻴﺐ.58/1:
) (7ﺍﳌﺰﻣﻞ ،ﻣﻦ ﺍﻵﻳﺔ ،20ﻭﲤﺎﻣﻬﺎ :ﺇِﻥﱠ ﺭﺑﻚ ﻳﻌﻠﹶﻢ ﺃﹶﻧﻚ ﺗﻘﹸﻮﻡ ﺃﹶﺩﻧﻰ ﻣِﻦ ﺛﹸﻠﹸﺜﹶﻲِ ﺍﻟﻠﱠﻴﻞِ ﻭﻧِﺼﻔﹶﻪ ﻭﺛﹸﻠﹸﺜﹶﻪ ﻭﻃﹶﺎﺋِﻔﹶﺔﹲ ﻣﻦ ﺍﻟﱠﺬِﻳﻦ ﻣﻌﻚ
ﻭﺍﻟﻠﱠﻪ ﻳﻘﹶﺪﺭ ﺍﻟﻠﱠﻴﻞﹶ ﻭﺍﻟﻨﻬﺎﺭ ﻋﻠِﻢ ﺃﹶﻥ ﻟﹶﻦ ﺗﺤﺼﻮﻩ ﻓﹶﺘﺎﺏ ﻋﻠﹶﻴﻜﹸﻢ ﻓﹶﺎﻗﹾﺮﺅﻭﺍﹾ ﻣﺎ ﺗﻴﺴﺮ ﻣِﻦ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻋﻠِﻢ ﺃﹶﻥ ﺳﻴﻜﹸﻮﻥﹸ ﻣِﻨﻜﹸﻢ ﻣﺮﺿـﻰ
ﻭﺁﺧﺮﻭﻥﹶ ﻳﻀﺮِﺑﻮﻥﹶ ﻓِﻲ ﺍﻟﹾﺄﹶﺭﺽِ ﻳﺒﺘﻐﻮﻥﹶ ﻣِﻦ ﻓﹶﻀﻞِ ﺍﻟﻠﱠﻪِ ﻭﺁﺧﺮﻭﻥﹶ ﻳﻘﹶﺎﺗِﻠﹸﻮﻥﹶ ﻓِﻲ ﺳﺒِﻴﻞِ ﺍﻟﻠﱠﻪِ ﻓﹶﺎﻗﹾﺮﺅﻭﺍﹾ ﻣﺎ ﺗﻴﺴﺮ ﻣِﻨﻪ ﻭﺃﹶﻗِﻴﻤﻮﺍﹾ ﺍﻟﺼﻠﹶﺎﺓﹶ
ﻭﺁﺗﻮﺍ ﺍﻟﺰﻛﹶﺎﺓﹶ ﻭﺃﹶﻗﹾﺮِﺿﻮﺍﹾ ﺍﻟﻠﱠﻪ ﻗﹶﺮﺿﺎﹰ ﺣﺴﻨﺎﹰ ﻭﻣﺎ ﺗﻘﹶﺪﻣﻮﺍﹾ ﻟِﺄﹶﻧﻔﹸﺴِﻜﹸﻢ ﻣﻦ ﺧﻴﺮٍ ﺗﺠِﺪﻭﻩ ﻋِﻨﺪ ﺍﻟﻠﱠﻪِ ﻫﻮ ﺧﻴﺮﺍﹰ ﻭﺃﹶﻋﻈﹶﻢ ﺃﹶﺟﺮﺍﹰ ﻭﺍﺳﺘﻐﻔِﺮﻭﺍﹾ
ﺍﻟﻠﱠﻪ ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﻏﹶﻔﹸﻮﺭ ﺭﺣِﻴﻢ.
) (8ﻃﻪ ،ﻣﻦ ﺍﻵﻳﺔ ،89ﻭﲤﺎﻣﻬﺎ :ﺃﹶﻓﹶﻠﹶﺎ ﻳﺮﻭﻥﹶ ﺃﹶﻟﱠﺎ ﻳﺮﺟِﻊ ﺇِﻟﹶﻴﻬِﻢ ﻗﹶﻮﻻﹰ ﻭﻟﹶﺎ ﻳﻤﻠِﻚ ﻟﹶﻬﻢ ﺿﺮﺍﹰ ﻭﻟﹶﺎ ﻧﻔﹾﻌﺎﹰ .
) (9ﺍﻟﺮﻋﺪ ،ﻣﻦ ﺍﻵﻳﺔ ،31ﻭﲤﺎﻣﻬﺎ :ﻭﻟﹶﻮ ﺃﹶﻥﱠ ﻗﹸﺮﺁﻧﺎﹰ ﺳﻴﺮﺕ ﺑِﻪِ ﺍﻟﹾﺠِﺒﺎﻝﹸ ﺃﹶﻭ ﻗﹸﻄﱢﻌﺖ ﺑِﻪِ ﺍﻷَﺭﺽ ﺃﹶﻭ ﻛﹸﻠﱢﻢ ﺑِﻪِ ﺍﻟﹾﻤﻮﺗﻰ ﺑﻞ ﻟﱢﻠﹼﻪِ ﺍﻷَﻣﺮ
ﺟﻤِﻴﻌﺎﹰ ﺃﹶﻓﹶﻠﹶﻢ ﻳﻴﺄﹶﺱِ ﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍﹾ ﺃﹶﻥ ﻟﱠﻮ ﻳﺸﺎﺀُ ﺍﻟﻠﹼﻪ ﻟﹶﻬﺪﻯ ﺍﻟﻨﺎﺱ ﺟﻤِﻴﻌﺎﹰ ﻭﻻﹶ ﻳﺰﺍﻝﹸ ﺍﻟﱠﺬِﻳﻦ ﻛﹶﻔﹶﺮﻭﺍﹾ ﺗﺼِﻴﺒﻬﻢ ﺑِﻤﺎ ﺻﻨﻌﻮﺍﹾ ﻗﹶﺎﺭِﻋﺔﹲ ﺃﹶﻭ
ﺗﺤﻞﱡ ﻗﹶﺮِﻳﺒﺎﹰ ﻣﻦ ﺩﺍﺭِﻫِﻢ ﺣﺘﻰ ﻳﺄﹾﺗِﻲ ﻭﻋﺪ ﺍﻟﻠﹼﻪِ ﺇِﻥﱠ ﺍﻟﻠﹼﻪ ﻻﹶ ﻳﺨﻠِﻒ ﺍﻟﹾﻤِﻴﻌﺎﺩ.
87
ﻷﻥﱠ ﻗﹶﺒﻠﹶﻬﺎ ﺃﹶﻓﹶﻠﹶﻢ ﻳﻴﺌﹶﺲ ،(1)ﻭﻣﻌﻨﺎﻩ :ﺃﹶﻓﹶﻠﹶﻢ ﻳﻌﻠﹶﻢ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ ﺍﻟﹾﻤﻔﹶﺴﺮﻭﻥﹶ ،ﻭﺗﺆﻳﺪﻩ ﻗِﺮﺍﺀَﺓﹸ ﺍِﺑﻦِ ﻋﺒـﺎﺱ):(2
) (3
ﺃﹶﻓﹶﻠﹶﻢ ﻳﺘﺒﻴﻦِ ،ﻭﺇِﻧﻜﹶﺎﺭ ﻛﹶﻮﻥِ ﻳﻴﺌﹶﺲ ﺑِﻤﻌﻨﻰ ﻳﻌﻠﹶﻢ ﺿﻌِﻴﻒ ،ﻓﹶﻼﹶ ﻳﻠﹾﺘﻔﹶﺖ ﺇِﻟﻴﻪِ.
ﻓﹶﺈِﻥﱠ ﻭﻗﹶﻌﺖ ﺑﻌﺪ ﻇﹶﻦ ﳓﻮ :ﻭﺣﺴِﺒﻮﺍﹾ ﺃﹶﻻﱠ ﺗﻜﹸﻮﻥﹶ ﻓِﺘﻨﺔﹲ ،(4)ﺟﺎﺯ ﺃﹶﻥﹾ ﺗﻜﹸﻮﻥﹶ ﻣﺨﻔﱠﻔﹶﺔﹰ ﻣِﻦ ﺍﻟﺜﱠﻘِﻴﻠﹶﺔِ
ﻭﺃﹶﻥﹾ ﺗﻜﹸﻮﻥﹶ ﻧﺎﺻِﺒﺔﹰ ﻭﻫﻮ ﺍﻷَﺭﺟﺢ ،ﻭﺍﻷَﻛﹾﺜﹶـﺮ ﰲ ﻛﹶﻼﹶﻣِﻬِـﻢ ،(5)ﻭﻟِﻬـﺬﹶﺍ ﺃﹶﺟﻤﻌـﻮﺍ ﻋﻠﹶـﻰ ﺍﻟﻨـﺼﺐِ
ﰲ ﻛﹶﻼﹶﻣِﻬِﻢ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺍﱂ ﺍﹶﺣﺴِﺐ ﺍﻟﻨﺎﺱ ﺃﹶﻥ ﻳﺘﺮﻛﹸﻮﺍ ،(6)ﻭﺧﺮﺝ ﺑِﺎﻟﹾﻤﺼﺪﺭِﻳﺔِ/
]17ﻅ[ -ﺍﻟﹾﻤﻔﹶﺴﺮﺓِ ،ﻭﻫِﻲ ﺍﻟﹾﻤﺴﺒﻮﻗﹶﺔﹸ ﺑِﺠﻤﻠﹶﺔٍ ﻓِﻴﻬﺎ ﻣﻌﻨﻰ ﺍﻟﻘﹶﻮﻝِ ﺩﻭﻥﹶ ﺣﺮﻭﻓِﻪِ) ،(7ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻓﹶﺄﹶﻭﺣﻴﻨـﺎ
ﺇِﻟﹶﻴﻪِ ﺃﹶﻥِ ﺍﺻﻨﻊِ ﺍﻟﹾﻔﹸﻠﹾﻚ.(8)
-ﻭﺍﻟﺰﺍﺋِﺪﺓِ ،ﻭﻫِﻲ ﺍﻟﻮﺍﻗِﻌﺔﹸ ﺑﻌﺪ" ﻟﹶﻤﺎ" ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻓﹶﻠﹶﻤﺎ ﺃﹶﻥ ﺟﺎﺀ ﺍﻟﹾﺒﺸِﲑ ،(9) ﺃﹶﻭ ﺑـﻴﻦ ﺍﻟﻘﹶـﺴﻢِ
) (10
ﻭ"ﻟﹶﻮ ،"ﳓﻮ :ﺃﹸﻗﹾﺴِﻢ ﺃﹶﻥﹾ ﻟﹶﻮ ﻳﺄﹾﺗِﻴﻨِﻲ ﺯﻳﺪ ﻟﹶﺄﹶﻛﹾﺮﻣﺘﻪ ،ﻓِﺈِﻧﻬﻤﺎ ﻻﹶ ﻳﻨﺼِﺒﺎﻥِ ﺍﻟﹾﻤﻀﺎﺭِﻉ.
) -ﻭﻟﹶﻦ (ﺣﺮﻑ ﻧﻔِﻲ ﻭﻧﺼﺐٍ ،ﻭﺍِﺳﺘِﻘﹾﺒﺎﻝٍ ،ﻭﻻﹶ ﺗﺄﹾﻳِﻴﺪ ﻟﻨﻔﹾﻴِﻬﺎ ﻋِﻨﺪ ﺃﹶﻫﻞِ ﺍﻟﺴﻨﺔِ ﻟِﻮﻗﹸﻮﻉِ ﺍﻟﻐﺎﻳﺔِ ﺑﻌـﺪﻫﺎ)،(1
ﳓﻮ :ﻓﹶﻠﹶﻦ ﺃﹶﺑﺮﺡ ﺍﻷَﺭﺽ ﺣﺘﻰ ﻳﺄﹾﺫﹶﻥﹶ ﻟِﻲ ﺃﹶﺑِﻲ ،(2)ﻟﹶﻦ ﻧﺒﺮﺡ ﻋﻠﹶﻴﻪِ ﻋﺎﻛِﻔِﲔ ﺣﺘـﻰ ﻳﺮﺟِـﻊ ﺇِﻟﹶﻴﻨـﺎ
ﻣﻮﺳﻰ (3)ﻟﹶﻦ ﺗﻨﺎﻟﹸﻮﺍﹾ ﺍﻟﹾﺒِﺮ ﺣﺘﻰ ﺗﻨﻔِﻘﹸﻮﺍﹾ ﻣِﻤﺎ ﺗﺤِﺒﻮﻥﹶ .(4)
-ﻭﺗﺨﺘﺺ ﺑِﺘﻘﹾﺪِﱘِ ﻣﻌﻤﻮﻝِ ﻣﻌﻤﻮﻟِﻬﺎ ﻋﻠﹶﻴﻬﺎ ،ﳓﻮ :ﺯﻳﺪﺍ ﻟﹶﻦ ﺃﹶﺿﺮِﺏ ﻭﻻﹶ ﺗﻘﹶﻊ ﻟِﻠﹾﺪﻋﺎﺀِ) (5ﺧِﻼﻓﹰﺎ) (6ﻻِﺑﻦِ
ﺍﻟﺴﺮﺍﺝِ) ،(7ﻭﻻﹶ ﺣﺠﺔﹶ ﻟﹶﻪ ﻓِﻴﻤﺎ ﺍِﺳﺘﺪﻝﱠ ﺑِﻪِ ،ﻣِﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻗﹶﺎﻝﹶ ﺭﺏ ﺑِﻤﺎ ﺃﹶﻧﻌﻤﺖ ﻋﻠﹶﻲ ﻓﹶﻠﹶـﻦ ﺃﹶﻛﹸـﻮﻥﹶ
ﻇﹶﻬِﲑﺍﹰ ﻟﱢﻠﹾﻤﺠﺮِﻣِﲔ ،(8) ﻣﺪﻋِﻴﺎ ﺃﹶﻥﱠ ﻣﻌﻨﺎﻩ :ﻓﹶﺎﺟﻌﻠﻨِﻲ ﻻﹶ ﺃﹶﻛﹸﻮﻥﹶ ،ﻭﻻﹶ ﻣﻜﹶﺎﻥﹶ ﺣﻤﻠِﻬﺎ ﻋﻠﹶﻰ ﺍﻟﻨﻔِﻲ ﺍﻟﹾﻤﺤِﺾِ،
ﻭﻳﻜﹸﻮﻥﹸ ﺫﹶﻟِﻚ ﻣِﻨﻪ ﻣﻌﺎﻫﺪﺓﹰ ﷲِ ﺗﻌﺎﱃ ﺃﹶﻥﹾ ﻻﹶ ﻳﻈﹶﺎﻫِﺮ ﻣﺠﺮِﻣﺎ ﺟﺰﺍﺀً ﻟِﻨِﻌﻤﺘِﻪِ ﺍﻟﱠﺘِﻲ ﺃﹶﻧﻌﻤﺖ ﺑِﻬﺎ ﻋﻠﹶﻴﻪِ.
) -ﻭﺇِﺫﹰﺍ( ﺣﺮﻑ ﺟﻮﺍﺏٍ ﻭﺟﺰﺍﺀٍ ﻋِﻨﺪ ﺳِﻴﺒﻮِﻳﻪِ) ،(9ﻗﹶﺎﻝﹶ ﺍﻟـﺸﻠﹶﻮﺑِﲔ) :(10ﰲ ﻛﹸـﻞﱢ ﻣﻮﺿِـﻊٍ ،ﻭﻗﹶـﺎﻝﹶ
ﺍﻟﻔﹶﺎﺭِﺳِﻲ) :(11ﰲ ﺍﻷَﻛﹾﺜﹶﺮِ ﻭﻗﹶﺪ ﺗﺘﻤﺨﺾ ﻟِﻠﹾﺠﻮﺍﺏِ ،ﺑِﺪﻟِﻴﻞِ ﺃﹶﻧﻪ ﻳﻘﹶﺎﻝﹸ :ﺃﹸﺣِﺒﻚ ،ﻓﹶﺘﻘﹸﻮﻝﹸ :ﺇِﺫﹰﺍ ﺃﹶﻇﹸﻨﻚ ﺻﺎﺩِﻗﹰﺎ
ﺇِﺫﹾ ﻻﹶ ﻣﺠﺎﺯﺍﺓﹶ ﻫﺎﻫﻨﺎ) ،(12ﻭﺇِﻧﻤﺎ ﺗﻜﹸﻮﻥﹸ ﻧﺎﺻِﺒﺔﹰ ﺑِﺜﱠﻼﹶﺛﺔِ ﺷﺮﻭﻁٍ:
ﺍﻷَﻭﻝﹸ :ﺃﹶﻥﹾ ﺗﻜﹸﻮﻥﹶ ﻭﺍﻗِﻌﺔﹰ ﰲ ﺻﺪﺭِ ﺍﻟﻜﹶﻼﹶﻡِ) ،(1ﻓﹶﻠﹶﻮ ﻗﹸﻠﹾﺖ :ﺯﻳﺪ ﺇِﺫﹰﺍ) (2ﺃﹸﻛﹾﺮِﻣﻪ ،ﻗﹸﻠﹾﺖ :ﺑِﺎﻟﺮ ﹾﻓﻊِ ،ﻓﹶﺈِﺫﹶﺍ ﺗﻘﹶﺪﻣﺘﻬﺎ
) (3
ﺍﻟﻮﺍﻭ ﺃﹶﻭ ﺍﻟﻔﹶﺎﺀُ ﺟﺎﺯ ﺍﻟﻌﻤﻞﹸ ،ﺃﹶﻱ :ﺍﻟﻨﺼﺐ ،ﻭﺍﻹِﻟﹾﻐﺎﺀُ ،ﺃﹶﻱ :ﺍﻟﺮ ﹾﻓﻊ ،ﻭﻫﻮ ﺍﻟﹾﻤﺸﻬﻮﺭ ،ﻭﺑِﻪِ ﻗﹶﺮﺃﹶ ﺍﻟـﺴﺒﻌﺔﹸ
ﻗﻮﻟﻪ ﺗﻌـﺎﱃ :ﻭﺇِﺫﺍﹰ ﻻﱠ ﻳﻠﹾﺒﺜﹸﻮﻥﹶ ﺧِﻼﻓﹶﻚ ﺇِﻻﱠ ﻗﹶﻠِﻴﻼﹰ ،(4)ﻓﹶﺈِﺫﺍﹰ ﻻﱠ ﻳﺆﺗﻮﻥﹶ ﺍﻟﻨﺎﺱ ﻧﻘِﲑﺍﹰ ،(5)ﻭﻗﹸـﺮِﺉ
ﺷﺎﺫﹰﺍ :ﻭﺇﺫﹶﺍ ﻻﹶ ﻳﻠﹾﺒﺜﹸﻮﺍ .(6)
ﻭﻗﹶﺎﻝﹶ ﺑﻌﻀﻬﻢ : ﺍﻟﺘﺤﻘِﻴﻖ ﺃﹶﻧﻪ ﺇِﺫﹶﺍ ﻗِﻴﻞﹶ :ﺇِﻥﹾ ﺗﺰﺭﻧِﻲ ﺃﹶﺯﺭﻙ ،ﻭﺇِﺫﹰﺍ ﺃﹸﺣﺴِﻦ ﺇِﻟﹶﻴﻚ ،ﻓﹶﺈِﻥﱠ ﻗﹶـﺪﺭﺕ ﺍﻟﻌﻄﹾـﻒ
]18ﻭ[ ﻋﻠﹶﻰ ﺍﳉﹶﻮﺍﺏِ ﺟﺰﻣﺖ ،ﻭﺃﹶﻟﹾﻐـﻴﺖ " ﺇِﺫﹰﺍ " ﻟِﻮﻗﹸﻮﻋِﻬﺎ ﺣﺸﻮﺍ ،ﻭﻋﻠﹶﻰ ﺍﳉﹸﻤﻠﹶﺘﻴﻦِ /ﺟﻤِﻴﻌﺎ ،ﻓﺎﻟﹾﻤـﺬﹾﻫﺒﺎﻥِ
ﻭﻣِﺜﹾﻞﹸ ﺫﹶﻟِﻚ :ﺯﻳﺪ ﻳﻘﹸﻮﻡ ،ﻭﺇِﺫﹰﺍ ﺃﹸﺣﺴِﻦ ﺇِﻟﻴﻪِ ﺇِﻥﹾ ﻋﻄِﻒ ﻋﻠﹶـﻰ ﺍﻟﻔِﻌﻠِﻴـﺔِ ﺭﻓﹶﻌـﺖ ،ﻭﻋﻠﹶـﻰ ﺍﻻِﺳـﻤِﻴﺔِ
) (7
ﻓﺎﻟﹾﻤﺬﹾﻫﺒﺎﻥِ.
ﻭﺍﻟﺜﱠﺎﻧِﻲ :ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺍﻟﻔِﻌﻞﹸ ﺑﻌﺪﻫﺎ ﻣﺴﺘﻘﹾﺒﻼﹰ ،ﻓﹶﻠﹶﻮ ﺣﺪﺛﹶﻚ ﺷﺨﺺ ﺑِﺤﺪِﻳﺚٍ ،ﻓﹶﻘﹸﻠﹾﺖ :ﺇِﺫﹰﺍ ﺗﺼﺪﻕ ،ﺭﻓﹶﻌﺖ
ﺇِﺫﹶﺍ ﺍﻟﹾﻤﺮﺍﺩ ﺍﻟﹾﺤﺎﻝِ.
ﻭﺍﻟﺜﱠﺎﻟِﺚﹸ :ﺃﹶﻥﹾ ﻳﺘﺼِﻼﹶ ،ﺃﹶﻭ ﻳﻔﹾﺼِﻞﹶ ﺑﻴﻨﻬﻤﺎ ﺍﻟﻘﹶﺴﻢ ،ﺃﹶﻭ" ﻻﹶ" ﺍﻟﻨﺎﻓِﻴﺔِ) ،(8ﳓﻮ :ﺇِﺫﹰﺍ ﺃﹸﻛﹾﺮِﻣـﻚ ،ﻭﺇِﺫﹰﺍ -ﻭﺍﷲِ-
ﺃﹸﻛﹾﺮِﻣﻚ ،ﻭﺇِﺫﹰﺍ ﻻﹶ ﺃﹸﻫِﻴﻨﻚ ،ﻓﹶﻠﹶﻮ ﻗﹸﻠﹾﺖ :ﺇِﺫﹰﺍ ﻳﺎ ﺯﻳﺪ ،ﻭﺇِﺫﹰﺍ ﰲ ﺍﻟﺪﺍﺭِ ،ﻭﺇِﺫﹰﺍ ﻳﻮﻡ ﺍﳉﹸﻤﻌﺔِ ،ﻗﹸﻠﹾـﺖ :ﺃﹸﻛﹾﺮِﻣـﻚ
) (1ﻳﻨﻈﺮ :ﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ :ﺹ ،234ﻭﺍﺭﺗﺸﺎﻑ ﺍﻟﻀﺮﺏ ،396/2:ﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ.317/2:
) (2ﺍﳉﻤﻬﻮﺭ ﻳﻜﺘﺒﻮﺎ ﺑﺎﻷﻟﻒ ،ﻭﻛﺬﺍ ﺭﲰﺖ ﰲ ﺍﳌﺼﺎﺣﻒ ،ﻭﺍﳌﺎﺯﱐ)ﺕ249ﻫـ( ﻭﺍﳌﱪﺩ)ﺕ286ﻫـ( ﺑﺎﻟﻨﻮﻥ .ﻳﻨﻈـﺮ:
ﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ.426/3
) (3ﻭﻫﻢ :ﻧﺎﻓﻊ ﺍﳌﺪﱐ )ﺕ169ﻫـ( ،ﻭﻋﺒﺪﺍﷲ ﺑﻦ ﻛﺜﲑ ﺍﳌﻜﻲ )ﺕ120ﻫـ( ،ﻭﺃﺑﻮ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﻼﺀ )ﺕ145ﻫـ( ،ﻭﺃﺑﻮ
ﻋﻤﺮﺍﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺎﻣﺮ ﺍﻟﺸﺎﻣﻲ )ﺕ118ﻫـ( ،ﻭﺃﺑﻮ ﺑﻜﺮ ﻋﺎﺻﻢ ﺑﻦ ﺃﰊ ﺍﻟﻨﺠﻮﺩ )ﺕ128ﻫـ( ،ﻭﺃﺑﻮ ﻋﻤﺎﺭﺓ ﲪﺰﺓ ﺑﻦ
ﺣﺒﻴﺐ )ﺕ156ﻫـ( ،ﻭﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﲪﺰﺓ ﺍﻟﻜﺴﺎﺋﻲ)ﺕ189ﻫـ( ،ﻛﻤﺎ ﻋﺜﺮﺕ ﻋﻠﹶﻰ ﺃﻥ ﺍﻟﺜﻼﺛﺔ ﺍﻵﺧﺮﻳﻦ ﻭﺍﻓﻘﻮﺍ
ﺍﻟﺴﺒﻌﺔ ﰲ ﺍﻟﻘﺮﺍﺀﺓ ﻫﺬﻩ ﻭﻫﻢ :ﺃﺑﻮ ﺟﻌﻔﺮ ﻳﺰﻳﺪ ﺑﻦ ﺍﻟﻘﻌﻘﺎﻉ ﺍﳌﺪﱐ)ﺕ128ﻫـ( ،ﻭﺃﺑﻮ ﳏﻤـﺪ ﻳﻌﻘـﻮﺏ ﺑـﻦ ﺍﺳـﺤﺎﻕ
ﺍﳊﻀﺮﻣﻲ)ﺕ205ﻫـ( ،ﻭﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﻫﺸﺎﻡ ﺑﻦ ﺛﻌﻠﺐ ﺧﻠﻒ ﺍﻟﺒﺰﺍﺭ )ﺕ229ﻫـ( .ﻭﻫﺬﻩ ﺍﳉﻤﻠﺔ ﻣﻦ ﺍﻵﻳﺔ ﻟﻴﺴﺖ ﳏﻞ
ﺧﻼﻑ ﺑﲔ ﲨﻬﻮﺭ ﻗﺮﺍﺀ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﳌﺘﻮﺍﺗﺮﺓ ﻭﺇﳕﺎ ﻫﻲ ﻗﺮﺍﺀﺓ ﺷﺎﺫﺓ .ﻳﻨﻈﺮ :ﳐﺘﺼﺮ ﰲ ﺷﻮﺍﺫ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺒﺪﻳﻊ ﻻﺑﻦ
ﺧﺎﻟﻮﻳﻪ ،ﻋﺎﱂ ﺍﻟﻜﺘﺐ ،ﺑﲑﻭﺕ :ﺹ.80
)(4ﺍﻹﺳﺮﺍﺀ ،ﻣﻦ ﺍﻵﻳﺔ ،76ﻭﲤﺎﻣﻬﺎ :ﻭﺇِﻥ ﻛﹶﺎﺩﻭﺍﹾ ﻟﹶﻴﺴﺘﻔِﺰﻭﻧﻚ ﻣِﻦ ﺍﻷَﺭﺽِ ﻟِﻴﺨﺮِﺟﻮﻙ ﻣِﻨﻬﺎ ﻭﺇِﺫﺍﹰ ﻻﱠ ﻳﻠﹾﺒﺜﹸﻮﻥﹶ ﺧِﻼﻓﹶﻚ ﺇِﻻﱠ ﻗﹶﻠِﻴﻼﹰ
) (5ﺍﻟﻨﺴﺎﺀ ،ﻣﻦ ﺍﻵﻳﺔ ،53ﻭﲤﺎﻣﻬﺎ :ﺃﹶﻡ ﻟﹶﻬﻢ ﻧﺼِﻴﺐ ﻣﻦ ﺍﻟﹾﻤﻠﹾﻚِ ﻓﹶﺈِﺫﺍﹰ ﻻﱠ ﻳﺆﺗﻮﻥﹶ ﺍﻟﻨﺎﺱ ﻧﻘِﲑﺍﹰ .
)(6ﺍﻹﺳﺮﺍﺀ ،ﻣﻦ ﺍﻵﻳﺔ.76
) (7ﻳﻨﻈﺮ :ﻣﻐﲏ ﺍﻟﻠﱠﺒﻴﺐ.41/1:
) (8ﻳﻨﻈﺮ :ﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ.67
90
ﺑِﺎﻟﺮ ﹾﻓﻊِ ،ﻭﻋﻦ ﺑﻌﺾِ ﺍﻟﻌﺮﺏِ ﺇِﻟﻐﺎﺅﻫﺎ) ،(1ﻭﻟﹶﻮِ ﺍﹸﺳﺘﺒﻘِﻴﺖِ ﺍﻟﺸﺮﻭﻁﹸ ،ﻭﻣِﻨﻪ»:ﺇِﺫﹰﺍ ﻳﺤﻠِﻒ ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﷲِ«).(2
) -ﻭﻛﹶﻲ ،(ﻭﺇِﻧﻤﺎ ﺗﻜﹸﻮﻥﹸ ﻧﺎﺻِﺒﺔﹰ ﺇِﺫﹶﺍ ﻛﹶﺎﻧﺖ ﻣﺼﺪﺭِﻳﺔﹰ ﻣِﺜﹾﻞﹸ "ﺃﹶﻥﹾ" ﻓﹶﺈِﻥﹾ ﺩﺧﻠﹶﺖ ﻋﻠﹾﻴﻬﺎ ﻻﹶﻡ ﺍﻟﺘﻌﻠِﻴﻞِ ﻟﹶﻔﹾﻈﹰـﺎ
ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻟِﻜﹶﻲ ﻟﹶﺎ ﻳﻜﹸﻮﻥﹶ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﺣﺮﺝ ،(3) ﻟِﻜﹶﻴﻠﹶﺎ ﺗﺄﹾﺳﻮﺍ .(4)ﺃﹶﻭ ﺗﻘﹾﺪِﻳﺮﺍ ،ﳓـﻮ:
ﺟِﺌﹾﺘﻚ ﻛﹶﻲ ﺗﻜﹾﺮِﻣﻨِﻲ ،ﺇﹶﺫﹶﺍ ﻗﹶﺪﺭﺕ ﺃﹶﻥﱠ ﺍﻷَﺻﻞﹶ ﻟِﻜﹶﻲ ،ﻭﺃﹶﻧﻚ ﺣﺬﹶﻓﹾﺖ ﺍﻟﻼﱠﻡ ﺍِﺳﺘِﻐﻨﺎﺀً ﻋﻨﻬﺎ ﺑﻨﻴﺘﻬﺎ ،ﻓﺈﻥﹾ ﻟﹶـﻢ
ﺗﻘﺪﺭ ﺍﻟﻼﱠﻡ ،ﻛﹶﺎﻧﺖ" ﻛﹶﻲ "ﺣﺮﻑ ﺟﺮ ﺑِﻤﻨﺰِﻟﹶﺔِ ﺍﻟﻼﱠﻡِ ﰲ ﺍﻟﺪﻻﹶﻟﹶﺔِ ﻋﻠﹶﻰ ﺍﻟﺘﻌﻠِﻴﻞِ ،ﻭﻛﹶـﺄﹶﻥﱠ "ﺃﹶﻥﹾ" ﻣـﻀﻤﺮﺓﹲ
ﺑﻌﺪﻫﺎ ﺇِﺿﻤﺎﺭﺍ ﻻﹶﺯِﻣﺎ ،ﻭﺗﺘﻌﻴﻦ ﺍﻟﺘﻌﻠِﻴﻠِﻴﺔﹸ ﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﺑﻌﺪﻫﺎ "ﻣﺎ" ﺍﻻِﺳﺘِﻔﹾﻬﺎﻣِﻴﺔِ ﺃﹶﻭ ﺍﻟﹾﻤـﺼﺪﺭِﻳﺔِ ،ﺃﹶﻭ ﺍﻟـﻼﱠﻡِ،
) (6
)ﻭﻻﹶﻡ ﻛﹶﻲ(5).(ﻭِﺇِﺿﻤﺎﺭ" ﺃﹶﻥﹾ" ﻋﻠﹶﻰ ﻗِﺴﻤﻴﻦِ ﺟﺎﺋِﺰ ﻭﻭﺍﺟِﺐ ،ﻓﹶﺎﻟﹾﺠﺎﺋِﺰ ﰲ ﺧﻤﺲِ ﻣﺴِﺎﺋِﻞﹶ:
ﺍﻷَﻭﻝﹸ :ﺃﹶﻥﹾ ﺗﻘﹶﻊ ﺑﻌﺪ ﻻﹶﻡِ "ﻛﹶﻲ "ﺳﻮﺍﺀً ﻛﹶﺎﻧﺖ ﻟِﻠﺘﻌﻠِﻴﻞِ ،ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﺃﹶﻧﺰﻟﹾﻨﺎ ﺇِﻟﹶﻴﻚ ﺍﻟـﺬﱢﻛﹾﺮ ﻟِﺘﺒـﻴ ﻦ
ﻟِﻠﻨﺎﺱِ ،(7)ﺇِﻧﺎ ﻓﹶﺘﺤﻨﺎ ﻟﹶﻚ ﻓﹶﺘﺤﺎﹰ ﻣﺒِﻴﻨﺎﹰ ،ﻟِﻴﻐﻔِﺮ ﻟﹶﻚ ﺍﻟﻠﱠﻪ ﻣﺎ ﺗﻘﹶﺪﻡ ﻣِﻦ ﺫﹶﻧﺒِﻚ ،(8) ﺃﹶﻭ ﻟِﻠﹾﻌﺎﻗِﺒﺔِ) (9ﻛﻘﻮﻟﻪ
ﺗﻌﺎﱃ :ﻓﹶﺎﻟﹾﺘﻘﹶﻄﹶﻪ ﺁﻝﹸ ﻓِﺮﻋﻮﻥﹶ ﻟِﻴﻜﹸﻮﻥﹶ ﻟﹶﻬﻢ ﻋﺪﻭﺍﹰ ﻭﺣﺰﻧﺎﹰ ،(1)ﻭﺍﻟﻼﱠﻡ ﻫﻨﺎ ،ﻟﹶﻴﺴﺖ ﻟِﻠﺘﻌﻠِﻴـﻞِ؛ ﻷَﻧﻬـﻢ
ﻟﹶﻢ ﻳﻠﹾﺘﻘِﻄﹸﻮﻩ ﻟِﺬﹶﻟِﻚ ،ﻭﺇِﻧﻤﺎ ﺍِﻟﹾﺘﻘﹶﻄﹸﻮﻩ ﻟِﻴﻜﹸﻮﻥﹶ ﻟﹶﻬﻢ ﻗﹸﺮﺓﹶ ﻋﻴﻦٍ ،ﻓﹶﻜﹶﺎﻧﺖ ﻋﺎﻗِﺒﺘـﻪ ﺃﹶﻥﹾ ﺻـﺎﺭ ﻟﹶﻬـﻢ ﻋـﺪﻭﺍ
) (2
ﻭﺣﺰﻧﺎ.
ﺃﹶﻭ ﺯﺍﺋِﺪﺓٍ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﺇِﻧﻤﺎ ﻳﺮﻳﺪ ﺍﷲُ ﻟِﻴﺬﹾﻫِﺐ ﻋﻨﻜﹸﻢ ﺍﻟﺮﺟﺲ ﺃﹶﻫﻞﹶ ﺍﻟﹾﺒﻴﺖِ .(3)
ﻓﹶﺎﻟﹾﻔِﻌﻞﹸ ﰲ ﻫﺬِﻩِ ﺍﻟﹾﻤﻮﺍﺿِﻊِ ﻣﻨﺼﻮﺏ ﺑِﺄﹶﻥﹾ ﻣﻀﻤﺮﺓٍ ،ﻭﻟﹶﻮ ﺃﹸﻇﹾﻬِﺮﺕ ﰲ ﺍﻟﻜﹶﻼﹶﻡِ ﻟﹶﺠﺎﺯ ،ﻭﻟﹶﻮ ﻛﹶﺎﻥﹶ ﺍﻟﻔِﻌﻞﹸ ﺍﻟﱠﺬِﻱ
]18ﻅ[ ﺩﺧﻠﹶﺖ ﻋﻠﹶﻴﻪِ ﺍﻟﻼﱠﻡ ﻣﻘﹾﺮﻭﻧﺎ "ﺑِﻼﹶ" ﻭﺟﺐ ﺇِﻇﹾﻬﺎﺭ" /ﺃﹶﻥﹾ" ﺑﻌﺪ ﺍﻟﻼﱠﻡِ ﺳﻮﺍﺀً ﻛﹶﺎﻧﺖ ﻧﺎﻓِﻴﺔﹰ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻟِﺌﹶﻼﱠ
ﻳﻜﹸﻮﻥﹶ ﻟِﻠﻨﺎﺱِ ﻋﻠﹶﻰ ﺍﻟﻠﹼﻪِ ﺣﺠﺔﹲ ،(4)ﺃﹶﻡ ﺯﺍﺋِﺪﺓﹰ ﻛﻘﻮﻟﻪِ ﺗﻌﺎﱃ :ﻟِﺌﹶﻠﱠﺎ ﻳﻌﻠﹶﻢ ﺃﹶﻫﻞﹸ ﺍﻟﹾﻜِﺘﺎﺏِ ،(5)ﺃﹶﻱ :ﻟِﻴﻌﻠﹶﻢ.
ﻭﺍﻷَﺭﺑﻌﺔﹸ ﺍﻟﺒﺎﻗِﻴﺔﹸ:
ﺃﹶﻥﹾ ﺗﻘﹶﻊ ﺑﻌﺪ" :ﺃﹶﻭ ،"ﺃﹶﻭ "ﺍﻟﻮﺍﻭِ" ،ﺃﹶﻭ"ﺍﻟﻔﹶﺎﺀِ" ،ﺃﹶﻭ" ﺛﹸﻢ "ﺇِﺫﹶﺍ ﻋﻄِﻒ ﺑِﻬﺎ ﻋﻠﹶﻰ ﺍِﺳﻢٍ ﺧـﺎﻟِﺺٍ ﻣِـﻦ
ﺍﻟﺘﻘﹾﺪِﻳﺮِ ﺑِﺎﻟﻔِﻌﻞِ ،ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﻟِﺒﺸﺮٍ ﺃﹶﻥ ﻳﻜﹶﻠﱢﻤﻪ ﺍﻟﻠﱠﻪ ﺇِﻟﱠﺎ ﻭﺣﻴﺎﹰ ﺃﹶﻭ ﻣِـﻦ ﻭﺭﺍﺀ ﺣِﺠـﺎﺏٍ ﺃﹶﻭ
ﻳﺮﺳِﻞﹶ ﺭﺳﻮﻻﹰ ،(6)ﰲ ﻗِﺮﺍﺀَﺓِ ﻣﻦ ﻧﺼﺐ" ﻳﺮﺳِﻞﹶ") (7ﺑِﺈِﺿﻤﺎﺭِ "ﺃﹶﻥﹾ" ﻋﻄﹾﻔﹰﺎ ﻋﻠﹶﻰ ﻭﺣﻴـﺎ ،ﺃﹶﻭ ﻳﺮﺳِـﻞﹶ
ﺭﺳﻮﻻﹰ ﻭﻭﺣﻴﺎ ﻟﹶﻴﺲ ﰲ ﺗﻘﹾﺪِﻳﺮِ ﺍﻟﻔِﻌﻞِ ،ﻭﻟﹶﻮ ﺃﹸﻇﹾﻬِﺮﺕ ﰲ ﺍﻟﻜﹶﻼﹶﻡِ ﻟﹶﺠﺎﺯ ،ﻭﻛﹶﻘﻮﻟﻪِ:
) (1ﺍﻟﻘﺼﺺ ،ﻣﻦ ﺍﻵﻳﺔ ،08ﻭﲤﺎﻣﻬﺎ :ﻓﹶﺎﻟﹾﺘﻘﹶﻄﹶﻪ ﺁﻝﹸ ﻓِﺮﻋﻮﻥﹶ ﻟِﻴﻜﹸﻮﻥﹶ ﻟﹶﻬﻢ ﻋﺪﻭﺍﹰ ﻭﺣﺰﻧﺎﹰ ﺇِﻥﱠ ﻓِﺮﻋﻮﻥﹶ ﻭﻫﺎﻣﺎﻥﹶ ﻭﺟﻨﻮﺩﻫﻤﺎ ﻛﹶﺎﻧﻮﺍﹾ
ﺧﺎﻃِﺌِﲔ.
) (2ﻳﻨﻈﺮ :ﺍﻟﻜﺸﺎﻑ .158-157/3ﻭﺍﳊﺰﻥ :ﺍﳍﹶﻢ .ﻳﻨﻈﺮ :ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ :ﻣﺎﺩﺓ )ﺣﺰﻥ(.
) (3ﺍﻷﺣﺰﺍﺏ ،ﻣﻦ ﺍﻵﻳﺔ .33ﻳﻨﻈﺮ ﲤﺎﻣﻬﺎ :ﺹ.67
) (4ﺍﻟﻨﺴﺎﺀ ،ﻣﻦ ﺍﻵﻳﺔ ،165ﻭﲤﺎﻣﻬﺎ :ﺭﺳﻼﹰ ﻣﺒﺸﺮِﻳﻦ ﻭﻣﻨﺬِﺭِﻳﻦ ﻟِﺌﹶﻼﱠ ﻳﻜﹸﻮﻥﹶ ﻟِﻠﻨﺎﺱِ ﻋﻠﹶﻰ ﺍﻟﻠﹼﻪِ ﺣﺠﺔﹲ ﺑﻌﺪ ﺍﻟﺮﺳﻞِ ﻭﻛﹶﺎﻥﹶ ﺍﻟﻠﹼﻪ
ﻋﺰِﻳﺰﺍﹰ ﺣﻜِﻴﻤﺎﹰ .
) (5ﺍﳊﺪﻳﺪ ،ﻣﻦ ﺍﻵﻳﺔ ،29ﻭﲤﺎﻣﻬﺎ :ﻟِﺌﹶﻠﱠﺎ ﻳﻌﻠﹶﻢ ﺃﹶﻫﻞﹸ ﺍﻟﹾﻜِﺘﺎﺏِ ﺃﹶﻟﱠﺎ ﻳﻘﹾﺪِﺭﻭﻥﹶ ﻋﻠﹶﻰ ﺷﻲﺀٍ ﻣﻦ ﻓﹶﻀﻞِ ﺍﻟﻠﱠﻪِ ﻭﺃﹶﻥﱠ ﺍﻟﹾﻔﹶﻀﻞﹶ ﺑِﻴﺪِ ﺍﻟﻠﱠـﻪِ
ﻳﺆﺗِﻴﻪِ ﻣﻦ ﻳﺸﺎﺀُ ﻭﺍﻟﻠﱠﻪ ﺫﹸﻭ ﺍﻟﹾﻔﹶﻀﻞِ ﺍﻟﹾﻌﻈِﻴﻢِ
) (6ﺍﻟﺸﻮﺭﻯ ،ﻣﻦ ﺍﻵﻳﺔ ،51ﻭﲤﺎﻣﻬﺎ :ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﻟِﺒﺸﺮٍ ﺃﹶﻥ ﻳﻜﹶﻠﱢﻤﻪ ﺍﻟﻠﱠﻪ ﺇِﻟﱠﺎ ﻭﺣﻴﺎﹰ ﺃﹶﻭ ﻣِﻦ ﻭﺭﺍﺀ ﺣِﺠﺎﺏٍ ﺃﹶﻭ ﻳﺮﺳِﻞﹶ ﺭﺳـﻮﻻﹰ
ﻓﹶﻴﻮﺣِﻲ ﺑِﺈِﺫﹾﻧِﻪِ ﻣﺎ ﻳﺸﺎﺀُ ﺇِﻧﻪ ﻋﻠِﻲ ﺣﻜِﻴﻢ.
) (7ﻣﻦ ﻗﺮﺃ ﺑﺎﻟﻨﺼﺐ ﻫﻢ :ﺍﺑﻦ ﻛﺜﲑ ﺍﳌﻜﱢﻲ )ﺕ120ﻫـ( ،ﻭﺃﺑﻮ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﻼﺀ )ﺕ145ﻫـ( ،ﻭﺃﺑﻮ ﻋﻤﺮﺍﻥ ﻋﺒـﺪ ﺍﷲ
ﺍﺑﻦ ﻋﺎﻣﺮ ﺍﻟﺸﺎﻣﻲ)ﺕ118ﻫـ( ،ﻭﺃﺑﻮ ﺑﻜﺮ ﻋﺎﺻﻢ ﺑﻦ ﺃﰊ ﺍﻟﻨﺠﻮﺩ)ﺕ128ﻫـ( ،ﻭﺃﺑﻮ ﻋﻤـﺎﺭﺓ ﲪـﺰﺓ ﺑـﻦ ﺣﺒﻴـﺐ
)ﺕ156ﻫـ( ،ﻭﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﲪﺰﺓ ﺍﻟﻜﺴﺎﺋﻲ)ﺕ189ﻫـ( ،ﻭﺃﺑﻮ ﺟﻌﻔﺮ ﺍﳌﺪﱐ)ﺕ128ﻫـ( ،ﻭﺃﺑﻮ ﳏﻤﺪ ﻳﻌﻘﻮﺏ
ﺍﺑﻦ ﺍﺳﺤﺎﻕ ﺍﳊﻀﺮﻣﻲ)ﺕ205ﻫـ( ،ﻭﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﻫﺸﺎﻡ ﺑﻦ ﺛﻌﻠـﺐ ﺧﻠـﻒ ﺍﻟﺒـﺰﺍﺭ)ﺕ229ﻫــ( .ﺃﻣـﺎ ﻧـﺎﻓﻊ
ﺍﳌﺪﱐ)ﺕ169ﻫـ( ﻓﻘﺮﺃ ﺑﺎﻟﺮﻓﻊ )ﻳﺮﺳﻞﹸ( .ﻳﻨﻈﺮ :ﺍﻟﻨﺸﺮ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﻌﺸﺮ.292 ،291/3:
92
) (1
ﺃﹶﺣ ـﺐ ﺇِﱄﱠ ﻣِ ـﻦ ﻟﹸ ـﺒﺲِ ﺍﻟ ـﺸﻔﹸﻮﻑِ ﻟﹶﻠﹸَــﺒﺲ ﻋﺒــﺎﺀَﺓٍ ﻭﺗﻘﹶــﺮ ﻋﻴﻨِــﻲ
ﺗﻘﹾﺪِﻳﺮﻩ ،ﻟﹶﻠﹶﺒﺲ ﻋﺒﺎﺀَﺓٍ ﻭﺃﹶﻥﹾ ﺗﻘﹶﺮ ﻋﻴﻨِﻲ.
ﻭﻛﹶﻘﻮﻟﻪِ:
) (2
................................. ﻟﹶــﻮﻻﹶ ﺗﻮﻗﱡــﻊ ﻣﻌﺘــﺮ ﻓﹶﺄﹸﺭﺿِــﻴﻪ
ﻭﻛﹶﻘﻮﻟﻪِ:
) (3
.................................. ـﻢ ﺃﹶﻋﻘِﻠﹶــﻪ
ـﻠﹶﻴﻜﹶﺎ ﺛﹸـ
ـﻲ ﺳـ
ـﻲ ﻭﻗﹶﺘﻠﹶـ
ﺇِﻧـ
ﻭﺍﻹِﺿﻤﺎﺭ ﺍﻟﻮﺍﺟِﺐ ﺑﻌﺪ" ﻛﹶﻲ "ﺍﻟﹾﺠﺎﺭﺓِ ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ ،ﻭﺑﻌﺪ ﺍﳋﹶﻤﺴﺔِ ﺍﻟﺒﺎﻗِﻴﺔِ ﻣِﻦ ﻛﹶﻼﹶﻡِ ﺍﻟﹾﻤﺼﻨﻒِ ﻭﻫِـﻲ:
)ﻻﹶﻡ ﺍﻟﹾﺠﺤﻮﺩِ( ﺃﹶﻱِ :ﺍﻟﻨﻔِﻲ ،ﻭﻫِﻲ ﺍﻟﹾﻤﺴﺒﻮﻗﹶﺔﹸ "ﺑِﻤﺎ ﻛﹶﺎﻥﹶ" ،ﺃﹶﻭ" ﻟﹶﻢ ﻳﻜﹸﻦ" ﻣِﻦ ﻛﹶﻮﻥٍ ﻧﺎﻗِﺺٍ ﻣﺎﺽٍ ﻣﻨﻔِﻲ
ﳓﻮ]ﻗﻮﻟﻪ ﺗﻌﺎﱃ[ (4):ﻣﺎ ﻛﹶﺎﻥﹶ ﺍﻟﻠﹼﻪ ﻟِﻴﻌﺬﱢﺑﻬﻢ ،(5) ﻟﱠﻢ ﻳﻜﹸﻦِ ﺍﻟﻠﹼﻪ ﻟِﻴﻐﻔِﺮ ﻟﹶﻬﻢ ﻭﻻﹶ ﻟِﻴﻬﺪِﻳﻬﻢ.(6)
) (7
ﻭﺳﻤﻴﺖ ﻫﺬِﻩِ ﻻﹶﻡ ﺍﻟﹾﺠﺤﻮﺩِ ،ﻟِﻜﹶﻮﻧِﻬﺎ ﻣﺴﺒﻮﻗﹶﺔﹰ ﺑِﺎﻟﻜﹶﻮﻥِ ﺍﻟﹾﻤﻨﻔِﻲ ،ﻭﺍﻟﻨﻔﻲ ﻳﺴﻤﻰ ﺟﺤﻮﺩﺍ.
) (1ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﻮﺍﻓﺮ ﰲ ﺍﻟﻜﺘﺎﺏ ،45/3:ﻭﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ،192/4:ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ ،330/2:ﻭﺷﺮﺡ ﻗﻄـﺮ ﺍﻟﻨـﺪﻯ:
ﺹ ،73ﻭﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ ،438/1:ﻭﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ :ﻣﺎﺩﺓ )ﻣﱳ( .ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﻟﻚ)ﺕ672ﻫـ( ﻭﺍﺑﻦ ﻫﺸﺎﻡ)ﺕ761ﻫــ(
ﲝﺬﻑ ﻻﻡ ﺍﻻﺑﺘﺪﺍﺀ )ﻟﹸﺒﺲ ،(ﻭﻫﻮ ﳌﻴﺴﻮﻥ ﺑﻨﺖ ﲝﺪﻝ ﺷﺎﻋﺮﺓ ﺑﺪﻭﻳﺔ ﺯﻭﺟﺔ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺃﰊ ﺳﻔﻴﺎﻥ ،ﺗﻮﻓﻴﺖ ﻋﺎﻡ82ﻫــ.
ﻁ1 ﻳﻨﻈﺮ :ﺍﻷﻋﻼﻡ .339/7:ﻭﻣﻌﺠﻢ ﺍﻟﻨﺴﺎﺀ ﺍﻟﺸﺎﻋﺮﺍﺕ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺍﻹﺳﻼﻡ :ﻋﺒﺪ ﻣﻬﻨﺎ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ،
1410ﻫـ1990-ﻡ :ﺹ.245
) (2ﻫﺬﺍ ﺻﺪﺭ ﺑﻴﺖ ﻣﻦ ﺍﻟﺒﺴﻴﻂ ﻭﻫﻮ ﺑﻼ ﻧﺴﺒﺔ ﰲ :ﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ ،332/2:ﻭﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ ،460/3:ﻭﲤﺎﻣﻪ:
ﻣﺎ ﻛﻨـﺖ ﺃﹸﻭﺛِﺮ ﺇﺗﺮﺍﺑـﺎ ﻋﻠﹶﻰ ﺗﺮﺏِ. .............................
ﺍﻟـﺼﺒﺎﻥ460/3: ) (3ﻫﺬﺍ ﺻﺪﺭ ﺑﻴﺖ ﻣﻦ ﺍﻟﺒﺴﻴﻂ ﰲ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ :ﻣﺎﺩﺓ )ﺛﻮﺭ( ،ﻭﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ،195/4:ﻭﺣﺎﺷـﻴﺔ
ﻟﻠﺨﺜﻌﻤﻲ ﻭﲤﺎﻣﻪ:
ﻛﺎﻟﺜﱠـﻮﺭ ﻳﻀﺮﺏ ﻟﹶﻤﺎ ﻋﺎﻓﹶﺖِ ﺍﻟﺒﻘﹶﺮ. ............................
ﻭﻫﻮ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﺃﻧﺲ ﺑﻦ ﻣﺪﺭﻛﺔ ﺑﻦ ﻛﻌﺐ ﺍﻷﻛﻠﱯ ﺍﳋﺜﻌﻤﻲ ﺃﺣﺪ ﻓﺮﺳﺎﻥ ﺧﺜﻌﻢ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ،ﺃﺳـﻠﻢ ﻭﺃﻗـﺎﻡ ﺑﺎﻟﻜﻮﻓـﺔ
ﺗﻮﰲ ﻋﺎﻡ35ﻫـ .ﻳﻨﻈﺮ :ﻣﻌﺠﻢ ﺍﻟﺸﻌﺮﺍﺀ :ﺹ ،31ﻭﻣﻌﺠﻢ ﺍﻟﺸﻌﺮﺍﺀ ﺍﳌﺨﻀﺮﻣﲔ :ﺹ.50
) (4ﺇﺿﺎﻓﺔ ﻳﻘﺘﻀﻴﻬﺎ ﺍﻟﺴﻴﺎﻕ.
) (5ﺍﻷﻧﻔﺎﻝ ،ﻣﻦ ﺍﻵﻳﺔ ،33ﻭﲤﺎﻣﻬﺎ :ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﺍﻟﻠﹼﻪ ﻟِﻴﻌﺬﱢﺑﻬﻢ ﻭﺃﹶﻧﺖ ﻓِﻴﻬِﻢ ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﺍﻟﻠﹼﻪ ﻣﻌﺬﱢﺑﻬﻢ ﻭﻫﻢ ﻳﺴﺘﻐﻔِﺮﻭﻥﹶ .
) (6ﺍﻟﻨﺴﺎﺀ ،ﻣﻦ ﺍﻵﻳﺔ ،137ﻭﲤﺎﻣﻬﺎ :ﺇِﻥﱠ ﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍﹾ ﺛﹸﻢ ﻛﹶﻔﹶﺮﻭﺍﹾ ﺛﹸﻢ ﺁﻣﻨﻮﺍﹾ ﺛﹸﻢ ﻛﹶﻔﹶﺮﻭﺍﹾ ﺛﹸﻢ ﺍﺯﺩﺍﺩﻭﺍﹾ ﻛﹸﻔﹾﺮﺍﹰ ﻟﱠﻢ ﻳﻜﹸﻦِ ﺍﻟﻠﹼﻪ ﻟِﻴﻐﻔِﺮ
ﻟﹶﻬﻢ ﻭﻻﹶ ﻟِﻴﻬﺪِﻳﻬﻢ ﺳﺒِﻴﻼﹰ .
) (7ﻳﻨﻈﺮ :ﺍﻟﻜﺘﺎﺏ ،7/3:ﻭﺍﺭﺗﺸﺎﻑ ﺍﻟﻀﺮﺏ ،399/2:ﻭﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ.75
93
) -ﻭﺣﺘﻰ( ﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﺍﻟﻔِﻌﻞﹸ ﻣﺴﺘﻘﹾﺒﻼﹰ ﺑﺎﻟﻨﺴﺒﺔِ ﻟِﻤﺎ ﻗﹶﺒﻠﹶﻬﺎ ،ﺳﻮﺍﺀً ﻛﹶﺎﻥﹶ ﻣﺴﺘﻘﹾﺒﻼﹰ ﺑِﺎﻟﻨﺴﺒﺔِ ﺇﱃ ﺯﻣﺎﻥِ ﺍﻟﺘﻜﹶﻠﱡﻢِ
ﺃﹶﻭ ﻻﹶ.
ﻓﹶﺎﻷَﻭﻝﹸ :ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻟﹶﻦ ﻧﺒﺮﺡ ﻋﻠﹶﻴﻪِ ﻋﺎﻛِﻔِﲔ ﺣﺘﻰ ﻳﺮِ ﺟﻊ ﺇِﻟﹶﻴﻨﺎ ﻣﻮﺳﻰ ،(1)ﻓﹶﺈِﻥﱠ ﺭﺟﻮﻉ ﻣﻮﺳـﻰ
ﻣﺴﺘﻘﹾﺒﻼﹰ ﺑِﺎﻟﻨﺴﺒﺔِ ﺇﱃ ﺍﻷَﻣﺮﻳِﻦِ.
ﻭﺍﻟﺜﱠﺎﱐ :ﻛﹶﻘﻮﻟﻪِ ﺗﻌﺎﱃ :ﻭﺯﻟﹾﺰِﻟﹸﻮﺍﹾ ﺣﺘﻰ ﻳﻘﹸﻮﻝﹶ ﺍﻟﺮﺳﻮﻝﹸ ،(2)ﻓﹶﺈِﻥﱠ ﻗﹶﻮﻝﹶ ﺍﻟﺮﺳﻮﻝِ ،ﻭﺇِﻥﹾ ﻛﹶـﺎﻥﹶ ﻣﺎﺿِـﻴﺎ
ﺑِﺎﻟﻨﺴﺒﺔِ ﺇﱃ ﺯﻣﺎﻥِ ﺍﻹِﺧﺒﺎﺭِ ﺇِﻻﱠ ﺃﻧﻪ ﻣﺴﺘﻘﹾﺒﻞﹲ ﺑِﺎﻟﻨﺴﺒﺔِ ﺇﱃ ﺯﻣﺎﻥِ ﺯِﻟﹾﺰﺍﻟِﻬﻢ ،ﻭ"ﺣﺘﻰ" ﻫﺬﹶﻩِ ﺇِﻣﺎ ﺑِﻤﻌﻨﻰ"ﻛﹶﻲ"
]19ﻭ[ ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﻣﺎ ﻗﹶﺒﻠﹶﻬﺎ /ﻋﻠﱠﺔﹰ ﻟِﻤﺎ ﺑﻌﺪﻫﺎ ،ﳓﻮ:ﺃﹶﺳﻠِﻢ ﺣﺘﻰ ﺗﺪﺧﻞﹶ ﺍﳉﹶﻨﺔﹶ ،ﺃﹶﻭ ﺑِﻤﻌﻨﻰ "ﺇﱃ" ،ﺇﹶﺫﹶﺍ ﻛﹶـﺎﻥﹶ ﻣـﺎ
ﺑﻌﺪﻫﺎ ﻋِﻠﱠﺔﹰ ﻟِﻤﺎ ﻗﹶﺒﻠﹶﻬﺎ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻟﹶﻦ ﻧﺒﺮﺡ ﻋﻠﹶﻴﻪِ ﻋﺎﻛِﻔِﲔ ﺣﺘﻰ ﻳﺮِ ﺟﻊ ﺇِﻟﹶﻴﻨﺎ ﻣﻮﺳـﻰ ،(3)ﻭﻗﹶـ ﺪ
ﺗﺼﻠﹸﺢ ﻟِﻠﹾﻤﻌﻨﻴﲔِ ﻣﻌﺎ) (4ﻛﹶﻘﻮﻟﻪِ ﺗﻌﺎﱃ :ﻓﹶﻘﹶﺎﺗِﻠﹸﻮﺍﹾ ﺍﻟﱠﺘِﻲ ﺗﺒﻐِﻲ ﺣﺘﻰ ﺗﻔِﻲﺀَ ﺇِﻟﹶﻰ ﺃﹶﻣﺮِ ﺍﻟﻠﱠﻪِ ،(5)ﻭ"ﺣﺘﻰ" ﰲ
) (6
ﺍﻟﻜﹶﻼﹶﻡِ ﻋﻠﹶﻰ ﺛﹶﻼﹶﺛﹶﺔِ ﺃﹶﺿﺮﺏٍ:
-ﺟﺎﺭﺓٍ :ﻭﻫِﻲ ﺍﻟﹾﻤﺘﻘﹶﺪﻣﺔﹸ ،ﻭﺍﻟﺪﺍﺧِﻠﹶﺔﹸ ﻋﻠﹶﻰ ﺍﻻِﺳﻢِ ﺍﻟﺼﺮِﻳﺢِ ﺑِﻤﻌﻨﻰ "ﺇِﱃ".
-ﻭﻋﺎﻃِﻔﹶﺔٍ :ﻭﺳﺘﺄﹾﺗِﻲ ﰲ ﺣﺮﻭﻑِ ﺍﻟﻌﻄﹾﻒِ.
-ﻭﺍِﺑﺘِﺪﺍﺋِﻴﺔٍ :ﻭﻫِﻲ ﺍﻟﺪﺍﺧِﻠﹶﺔﹸ ﻋﻠﹶﻰ ﺟﻤﻠﹶﺔٍ ،ﻣﻀﻤﻮﻧﻬﺎ ﻏﹶﺎﻳﺔﹲ ﻟِﺸﻲﺀٍ ﻗﹶﺒﻠﹶﻬﺎ ،ﻛﹶﻘﻮﻟﻪِ:
) (8
ﺑِﺪﺟﻠﹶﺔﹶ)(7ﺣﺘﻰ ﻣـﺎﺀُ ﺩﺟﻠﹶـﺔﹶ ﺃﹶﺷـﻜﹶﻞﹸ ﻓﹶﻤﺎ ﺯﺍﻟﹶـﺖِ ﺍﻟﻘﹶﺘﻠﹶـﻰ ﺗﻤـﺞ ﺩِﻣﺎﺅﻫـﺎ
= ﻣﺎﺕ ﺑﺎﻟﻴﻤﺎﻣﺔ ،ﻋﺎﻡ114ﻫـ ﺧﻠﻒ ﺩﻳﻮﺍﻥ ﺷﻌﺮ .ﻳﻨﻈﺮ :ﺍﻟﺸﻌﺮ ﻭﺍﻟﺸﻌﺮﺍﺀ :ﺹ ،309ﻭﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ.301/1:
) (1ﻳﻨﻈﺮ :ﺍﻟﺘﺴﻬﻴﻞ :ﺹ ،234ﻭﺷﺮﺡ ﺍﺑﻦ ﺍﻟﻨﺎﻇﻢ :ﺹ.676
)(2
ﺍﻟﺒﻘﺮﺓ ،214 ،ﻳﻨﻈﺮ ﲤﺎﻣﻬﺎ :ﺹ.94
) (3ﻳﻨﻈﺮ :ﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ.77
) (4ﻳﻨﻈﺮ :ﺃﺿﺢ ﺍﳌﺴﺎﻟﻚ ،177/4:ﻭﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ.80
) (5ﻓﺎﻃﺮ ،ﻣﻦ ﺍﻵﻳﺔ ،36ﻭﲤﺎﻣﻬﺎ :ﻭﺍﻟﱠﺬِﻳﻦ ﻛﹶﻔﹶﺮﻭﺍﹾ ﻟﹶﻬﻢ ﻧﺎﺭ ﺟﻬﻨﻢ ﻟﹶﺎ ﻳﻘﹾﻀﻰ ﻋﻠﹶﻴﻬِﻢ ﻓﹶﻴﻤﻮﺗﻮﺍﹾ ﻭﻟﹶﺎ ﻳﺨﻔﱠﻒ ﻋﻨﻬﻢ ﻣﻦ ﻋﺬﹶﺍﺑِﻬﺎ
ﻛﹶﺬﹶﻟِﻚ ﻧﺠﺰِﻱ ﻛﹸﻞﱠ ﻛﹶﻔﹸﻮﺭٍ .
) (6ﺁﻝ ﻋﻤﺮﺍﻥ ،ﻣﻦ ﺍﻵﻳﺔ ،142ﻭﲤﺎﻣﻬﺎ :ﺃﹶﻡ ﺣﺴِﺒﺘﻢ ﺃﹶﻥ ﺗﺪﺧﻠﹸﻮﺍﹾ ﺍﻟﹾﺠﻨﺔﹶ ﻭﻟﹶﻤﺎ ﻳﻌﻠﹶﻢِ ﺍﻟﻠﹼﻪ ﺍﻟﱠﺬِﻳﻦ ﺟﺎﻫﺪﻭﺍﹾ ﻣِـﻨﻜﹸﻢ ﻭﻳﻌﻠﹶـﻢ
ﺍﻟﺼﺎﺑِﺮِﻳﻦ.
) (7ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ.322/2:
) (8ﻃﻪ ،ﻣﻦ ﺍﻵﻳﺔ ،81ﻭﲤﺎﻣﻬﺎ :ﻛﹸﻠﹸﻮﺍ ﻣِﻦ ﻃﹶﻴﺒﺎﺕِ ﻣﺎ ﺭﺯﻗﹾﻨﺎﻛﹸﻢ ﻭﻟﹶﺎ ﺗﻄﹾﻐﻮﺍ ﻓِﻴﻪِ ﻓﹶﻴﺤِﻞﱠ ﻋﻠﹶﻴﻜﹸﻢ ﻏﹶﻀﺒِﻲ ﻭﻣﻦ ﻳﺤﻠِﻞﹾ ﻋﻠﹶﻴـﻪِ
ﻏﹶﻀﺒِﻲ ﻓﹶﻘﹶﺪ ﻫﻮﻯ .
) (9ﻃﻪ ،ﻣﻦ ﺍﻵﻳﺔ ،61ﻭﲤﺎﻣﻬﺎ :ﻗﹶﺎﻝﹶ ﻟﹶﻬﻢ ﻣﻮﺳﻰ ﻭﻳﻠﹶﻜﹸﻢ ﻟﹶﺎ ﺗﻔﹾﺘﺮﻭﺍﹾ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪِ ﻛﹶﺬِﺑﺎﹰ ﻓﹶﻴﺴﺤﺘﻜﹸﻢ ﺑِﻌﺬﹶﺍﺏٍ ﻭﻗﹶﺪ ﺧﺎﺏ ﻣﻦِ ﺍﻓﹾﺘﺮﻯ
95
) (1
ـﺖ ﻋﻈِــﻴﻢ
ـﺎﺭ ﻋﻠﹶﻴــﻚ ﺇِﺫﹶﺍ ﻓﹶﻌﻠﹾـ
ﻋـ ـﻪ ﻋــﻦ ﺧﻠﹸــﻖٍ ﻭﺗــﺄﹾﺗِﻲ ﻣِﺜﹾﻠﹶــﻪ
ﻻﹶ ﺗﻨـ ]19ﻅ[
) (2
-3ﻭﺍﻟﺪﻋﺎﺀُ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺭﺑﻨﺎ ﺍﻃﹾﻤِﺲ ﻋﻠﹶﻰ ﺃﹶﻣﻮﺍﻟِﻬِﻢ ﻭﺍﺷﺪﺩ ﻋﻠﹶﻰ ﻗﹸﻠﹸﻮﺑِﻬِﻢ ﻓﹶـﻼﹶ ﻳﻮﻣِﻨـﻮﺍﹾ
ﻭﳓﻮ :ﺍﻟﻠﱠﻬﻢ ﺍِﻏﹾﻔِﺮ ﻟِﻲ ﻭﺃﹶﺩﺧﻞﹶ ﺍﳉﹶﻨﺔِ.
-4ﻭﺍﻻِﺳﺘِﻔﹾﻬﺎﻡ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻓﹶﻬﻞ ﻟﹶﻨﺎ ﻣِﻦ ﺷﻔﹶﻌﺎﺀ ﻓﹶﻴﺸﻔﹶﻌﻮﺍﹾ ﻟﹶﻨﺎ ،(3)ﻣﻦ ﺫﹶﺍ ﺍﻟﱠﺬِﻱ ﻳﻘﹾـ ِﺮﺽ
ﺍﻟﻠﹼﻪ ﻗﹶﺮﺿﺎﹰ ﺣﺴﻨﺎﹰ ﻓﹶﻴﻀﺎﻋِﻔﹶﻪ ﻟﹶﻪ ،(4) ﻋﻠﹶﻰ ﻗِﺮﺍﺀَﺓِ ﻣﻦ ﻧﺼﺐ" ﻳﻀﺎﻋِﻔﹶﻪ (5)"ﻭﻗﻮﻟِﻪِ :ﻫـﻞﹾ ﻣِـﻦ ﺻـﺪِﻳﻖِ
ﻣﺨﻠِﺺٍ ﻭﻳﺴﻌِﻔﹶﺎ).(6
-5ﻭﺍﻟﻌﺮﺽ ،ﻭﻫﻮ ﺍﻟﻄﱠﻠﹶﺐ ﺑِﺮِﻓﹾﻖٍ ،ﻛﹶﻘﻮﻟﻪِ ﺗﻌﺎﱃ :ﻟﹶﻮﻟﹶﺎ ﺃﹶﺧﺮﺗﻨِﻲ ﺇِﻟﹶﻰ ﺃﹶﺟﻞٍ ﻗﹶﺮِﻳـﺐٍ ﻓﹶﺄﹶﺻـﺪﻕ.(7)
ﻭﻗﹶﻮﻝﹸ ﺍﻟﺸﺎﻋِﺮِ:
) (1ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﻜﺎﻣﻞ ﰲ ﺩﻳﻮﺍﻥ ﺃﰊ ﺍﻷﺳﻮﺩ ﺍﻟﺪﺅﱄ ،ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﳊﺴﻦ ﺍﻟﺴﻜﺮﻱ ،ﺗﺢ :ﳏﻤﺪ ﺣـﺴﻦ ﺁﻝ ﻳﺎﺳـﲔ ،ﺩﺍﺭ
ﻭﻣﻜﺘﺒﺔ ﺍﳍﻼﻝ ،ﺑﲑﻭﺕ ،ﻁ1418 ،2ﻫـ1998-ﻡ :ﺹ.404 ،403
ﻓﺎﻟﻘـﻮﻡ ﺃﻋـﺪﺍﺀٌ ﻟﻪ ﻭﺧﺼـﻮﻡ ﻭﺍﻟﺒﻴﺖ ﻣﻦ ﻗﺼﻴﺪﺓ ﻣﻄﻠﻌﻬﺎ :ﺣﺴﺪﻭﺍ ﺍﻟﻔﱴ ﺇﺫﹾ ﱂﹾ ﻳﻨﺎﻝ ﺳﻌﻴـﻪ
ﻭﻫﻮ ﻣﻦ ﺍﻟﺸﻌﺮ ﺍﳌﺸﻜﻮﻙ ﰲ ﻧﺴﺒﺘﻪ ﺇﻟﻴﻪ .ﻭﺃﺑﻮ ﺍﻷﺳﻮﺩ ﻫﻮ ﻇﺎﱂ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺳﻔﻴﺎﻥ ﺍﻟﺪﺅﱄ ﺃﺣـﺪ ﺳـﺎﺩﺍﺕ ﺍﻟﺘـﺎﺑﻌﲔ
ﻭﺍﶈﺪﺛﲔ ﻭﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﻟﺸﻌﺮﺍﺀ،ﺃﻭﻝ ﻣﻦ ﻭﺿﻊ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻧﻘﻂ ﺍﳌﺼﺤﻒ،ﻟﻪ ﺃﺧﺒﺎﺭ ﻛﺜﲑﺓ ﻣﻊ ﺍﳋﻠﻔﺎﺀ ﻭﺍﻷﻣﺮﺍﺀ،ﻣﺎﺕ ﺳﻨﺔ67ﻫـ
ﺑﺎﻟﺒﺼﺮﺓ .ﻳﻨﻈﺮ :ﺍﻟﺸﻌﺮ ﻭﺍﻟﺸﻌﺮﺍﺀ :ﺹ ،491ﻭﻣﻌﺠﻢ ﺍﻷﺩﺑﺎﺀ ،436/3:ﻭﺑﻐﻴﺔ ﺍﻟﻮﻋﺎﺓ ،22/2:ﻭﻣﻌﺠﻢ ﺍﻟﺸﻌﺮﺍﺀ :ﺹ.18
) (2ﻳﻮﻧﺲ ،ﻣﻦ ﺍﻵﻳﺔ ،88ﻭﲤﺎﻣﻬﺎ :ﻭﻗﹶﺎﻝﹶ ﻣﻮﺳﻰ ﺭﺑﻨﺎ ﺇِﻧﻚ ﺁﺗﻴﺖ ﻓِﺮﻋﻮﻥﹶ ﻭﻣﻸﻩ ﺯِﻳﻨﺔﹰ ﻭﺃﹶﻣﻮﺍﻻﹰ ﻓِﻲ ﺍﻟﹾﺤﻴﺎﺓِ ﺍﻟﺪﻧﻴﺎ ﺭﺑﻨﺎ ﻟِﻴﻀِﻠﱡﻮﺍﹾ
ﻋﻦ ﺳﺒِﻴﻠِﻚ ﺭﺑﻨﺎ ﺍﻃﹾﻤِﺲ ﻋﻠﹶﻰ ﺃﹶﻣﻮﺍﻟِﻬِﻢ ﻭﺍﺷﺪﺩ ﻋﻠﹶﻰ ﻗﹸﻠﹸﻮﺑِﻬِﻢ ﻓﹶﻼﹶ ﻳﻮﻣِﻨﻮﺍﹾ ﺣﺘﻰ ﻳﺮﻭﺍﹾ ﺍﻟﹾﻌﺬﹶﺍﺏ ﺍﻷَﻟِﻴﻢ.
) (3ﺍﻷﻋﺮﺍﻑ ،ﻣﻦ ﺍﻵﻳﺔ ،53ﻭﲤﺎﻣﻬﺎ :ﻫﻞﹾ ﻳﻨﻈﹸﺮﻭﻥﹶ ﺇِﻻﱠ ﺗﺄﹾﻭِﻳﻠﹶﻪ ﻳﻮﻡ ﻳﺄﹾﺗِﻲ ﺗﺄﹾﻭِﻳﻠﹸﻪ ﻳﻘﹸﻮﻝﹸ ﺍﻟﱠﺬِﻳﻦ ﻧﺴﻮﻩ ﻣِﻦ ﻗﹶﺒﻞﹸ ﻗﹶﺪ ﺟﺎﺀﺕ ﺭﺳﻞﹸ
ﺭﺑﻨﺎ ﺑِﺎﻟﹾﺤﻖ ﻓﹶﻬﻞ ﻟﹶﻨﺎ ﻣِﻦ ﺷﻔﹶﻌﺎﺀ ﻓﹶﻴﺸﻔﹶﻌﻮﺍﹾ ﻟﹶﻨﺎ ﺃﹶﻭ ﻧﺮﺩ ﻓﹶﻨﻌﻤﻞﹶ ﻏﹶﻴﺮ ﺍﻟﱠﺬِﻱ ﻛﹸﻨﺎ ﻧﻌﻤﻞﹸ ﻗﹶﺪ ﺧﺴِﺮﻭﺍﹾ ﺃﹶﻧﻔﹸﺴﻬﻢ ﻭﺿﻞﱠ ﻋﻨﻬﻢ ﻣﺎ ﻛﹶﺎﻧﻮﺍﹾ
ﻳﻔﹾﺘﺮﻭﻥﹶ .
) (4ﺍﻟﺒﻘﺮﺓ ،ﻣﻦ ﺍﻵﻳﺔ ،245ﻭﲤﺎﻣﻬﺎ :ﻣﻦ ﺫﹶﺍ ﺍﻟﱠﺬِﻱ ﻳﻘﹾﺮِﺽ ﺍﻟﻠﹼﻪ ﻗﹶﺮﺿﺎﹰ ﺣﺴﻨﺎﹰ ﻓﹶﻴﻀﺎﻋِﻔﹶﻪ ﻟﹶﻪ ﺃﹶﺿﻌﺎﻓﺎﹰ ﻛﹶﺜِﲑﺓﹰ ﻭﺍﻟﻠﹼﻪ ﻳﻘﹾﺒِﺾ ﻭﻳﺒﺴﻂﹸ
ﻭﺇِﻟﹶﻴﻪِ ﺗﺮﺟﻌﻮﻥﹶ .
) (5ﻗﺮﺃ ﺑﺎﻟﻨﺼﺐ :ﺃﺑﻮ ﻋﻤﺮﺍﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺎﻣﺮ ﺍﻟﺸﺎﻣﻲ)ﺕ118ﻫـ( ،ﻭﺃﺑﻮ ﺑﻜﺮ ﻋﺎﺻﻢ ﺑﻦ ﺃﰊ ﺍﻟﻨﺠـﻮﺩ)ﺕ128ﻫــ(
ﻭﺃﺑﻮ ﳏﻤﺪ ﻳﻌﻘﻮﺏ ﺑﻦ ﺍﺳﺤﺎﻕ ﺍﳊﻀﺮﻣﻲ )ﺕ205ﻫـ( ،ﻭﺍﻟﺒﻘﻴﺔ ﺑﺎﻟﺮﻓﻊ ﻭﻫﻢ :ﻧﺎﻓﻊ ﺍﳌﺪﱐ)ﺕ169ﻫـ( ،ﻭﺍﺑﻦ ﻛـﺜﲑ
ﺍﳌﻜﻲ)ﺕ120ﻫـ( ،ﻭﺃﺑﻮ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﻼﺀ )ﺕ145ﻫـ( ،ﻭﺃﺑﻮ ﻋﻤﺎﺭﺓ ﲪﺰﺓ ﺑﻦ ﺣﺒﻴﺐ)ﺕ156ﻫـ( ﻭﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ
ﺍﺑﻦ ﲪﺰﺓ ﺍﻟﻜﺴﺎﺋﻲ)ﺕ189ﻫـ( ﻭﺃﺑﻮ ﺟﻌﻔﺮ ﻳﺰﻳﺪ ﺑﻦ ﺍﻟﻘﻌﺎﻉ ﺍﳌﺪﱐ )ﺕ128ﻫـ( ﻭﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﻫﺸﺎﻡ ﺑﻦ ﺛﻌﻠﺐ ﺧﻠﻒ
ﺍﻟﺒﺰﺍﺭ)ﺕ229ﻫـ( .ﻳﻨﻈﺮ :ﺍﻟﻨﺸﺮ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﻌﺸﺮ.433/2:
) (6ﰲ )ﻫـ( ﻭﻳﺴﻌﻔﻨﺎ.
) (7ﺍﳌﻨﺎﻓﻘﻮﻥ ،ﻣﻦ ﺍﻵﻳﺔ ،10ﻭﲤﺎﻣﻬﺎ :ﻭﺃﹶﻧﻔِﻘﹸﻮﺍﹾ ﻣِﻦ ﻣﺎ ﺭﺯﻗﹾﻨﺎﻛﹸﻢ ﻣﻦ ﻗﹶﺒﻞِ ﺃﹶﻥ ﻳﺄﹾﺗِﻲ ﺃﹶﺣﺪﻛﹸﻢ ﺍﻟﹾﻤﻮﺕ ﻓﹶﻴﻘﹸﻮﻝﹶ ﺭﺏ ﻟﹶﻮﻟﹶﺎ ﺃﹶﺧﺮﺗﻨِﻲ
ﺇِﻟﹶﻰ ﺃﹶﺟﻞٍ ﻗﹶﺮِﻳﺐٍ ﻓﹶﺄﹶﺻﺪﻕ ﻭﺃﹶﻛﹸﻦ ﻣﻦ ﺍﻟﺼﺎﻟِﺤِﲔ.
96
) (1
ﻗﹶﺪ ﺣﺪﺛﹸﻮﻙ ﻓﹶﻤﺎ ﺭﺍﺀِ ﻛﹶﻤـﻦ ﺳـﻤِﻌﺎ؟ ﻳﺎ ﺍِﺑﻦ ﺍﻟﻜِﺮﺍﻡِ ﺃﹶﻻﹶ ﺗـﺪﻧﻮﺍ ﻓﺘﺒـﺼِﺮ ﻣـﺎ
ﻭﻛﻘﹶﻮﻟِﻚ :ﺃﹶﻻﹶ ﺗﻨﺰِﻝﹾ ﻋِﻨﺪﻧﺎ ﻭﺗﺼِﻴﺐ ﺧﻴﺮﺍ.
-6ﻭﺍﻟﺘﺤﻀِﻴﺾ :ﻭﻫﻮ ﺍﻟﻄﱠﻠﹶﺐ ﺑِﺸِﺪﺓٍ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ:ﻟﹶﻮﻟﹶﺎ ﺃﹸﻧﺰِﻝﹶ ﻋِﻠﹶﻴﻪِ ﻣﻠﹶﻚ ﻓﹶﻴﻜﹸﻮﻥﹶ ﻣﻌﻪ ﻧﺬِﻳﺮﺍﹰ.(2)
ﻭﻛﹶﻘﹶﻮﻟِﻚ :ﻫﻼﱠ ﺃﹶﺳﻠﹶﻤﺖ ﻭﺗﺪﺧﻞﹶ ﺍﳉﹶﻨﺔﹶ.
-7ﻭﺍﻟﺘﻤﻨﻲ :ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻳﺎ ﻟﹶﻴﺘﻨِﻲ ﻛﹸﻨﺖ ﻣﻌﻬﻢ ﻓﹶﺄﹶﻓﹸﻮﺯ ،(3)ﻳﺎ ﻟﹶﻴﺘﻨﺎ ﻧﺮﺩ ﻭﻻﹶ ﻧﻜﹶﺬﱢﺏ ﺑِﺂﻳﺎﺕِ
ﺭﺑﻨﺎ ﻭﻧﻜﹸﻮﻥﹶ ﻣِﻦ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ،(4) ﺑِﺎﻟﻨﺼﺐِ.
-8ﻭﺍﻟﺘﺮﺟﻲ) :(5ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻟﱠﻌﻠﱢﻲ ﺃﹶﺑﹸﻠﻎﹸ ﺍﻟﹾﺄﹶﺳﺒﺎﺏ ﺃﹶﺳﺒﺎﺏ ﺍﻟﺴﻤﻮﺍﺕِ ﻓﹶﺄﹶﻃﱠِﻠﻊ ،(6) ﺑﺎﻟﻨﺼﺐِ.
ﻭﻗﻮﻟِﻚ :ﻟِﻌﻠﹶﻲ ﺃﹶﺩﺧﻞﹸ ﺍﳉﹶﻨﺔﹶ ﻭﺃﹶﲤﹶﺘﻊ ﺑﺎﻟﻨﻈﹶﺮِ ﺇﱃ ﻭﺟﻬِﻪِ ﺍﻟﻜﹶﺮِﻳﻢِ ﻭﻫﺬِﻩِ ﺍﻟﺘﺴﻌﺔﹸ) (7ﺟﻤﻌﻬﺎ ﺑِﻌﻀﻬﻢ ﰲ ﺑﻴﺖٍ
ﻓﹶﻘﹶﺎﻝ:
) (8
ﺗﻤﻦ ﻭﺍﹶﺭﺝ ﻛﺬﻟﻚ ﺍﻟﻨﻔﻲ ﻗﺪ ﻛﹶﻤـﻼﹶ ﻣﺮ ﻭﺍﹶﺩﻉ ﻭﺍﻧﻪ ﻭﺳﻞﹾ ﻭﺍﻋﺮِﺽ ﻟﹶﺤـﻀﻬﻢ
ﻭﺍﻟﹾﻤﺮﺍﺩ ﺑِﺎﻟﺴﺆﺍﻝِ ﰲ ﺍﻟﺒﻴﺖِ ﺍﻻِﺳﺘِﻔﻬﺎﻡ ،ﻭﺧﺮﺝ ﺑِﺘﻘﻴﻴﺪِ ﺍﻟﻄﱠﻠﹶﺐِ ﺍﻟﻨﻔﻲ ﺍﻟﹾﻤﺤﺾ ﳓﻮ :ﻣﺎ ﺗـﺰﺍﻝﹸ ﺗﺄﹾﺗِﻴﻨـﺎ
ﻓﹶﺘﺤﺪﺛﹸﻨﺎ ﻭﻣﺎ ﺗﺄﹾﺗِﻴﻨﺎ ﺇﻻﱠ ﻭﺗﺤﺪﺛﹸﻨﺎ ﻓﹶﻴﺠِﺐ ﺭﻓﹾﻌﻬﻤﺎ؛ ﻷَﻥﱠ ﻣﻌﻨﺎﻫﻤﺎ ﺍﻹِﺛﹾﺒﺎﺕ ،ﺃﹶﻣﺎ ﺍﻷَﻭﻝﹸ ﻓﹶﻸِﻥﱠ "ﺯﺍﻝﹶ" ﻟﻠﻨﻔﻲ
ﻭﻗﹶﺪ ﺩﺧﻞﹶ ﻋﻠﹶﻴﻬﺎ ﺍﻟﻨﻔﻲ ﻭﻧﻔﹾﻲ ﺍﻟﻨﻔﹾﻲ ﺇِﺛﹾﺒﺎﺕ ،ﻭﺃﹶﻣﺎ ﺍﻟﺜﱠﺎﱐ ﻓﹶﻼِﻧﺘِﻘﹶﺎﺽِ ﺍﻟﻨﻔﹾﻲ "ﺑِﺈﻻﱠ" ،ﻭﳓﻮ :ﻧﺰﺍﻝِ ﻓﹶﻨﻜﹾﺮِﻣﻚ،
) (1ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﺒﺴﻴﻂ ،ﻭﻫﻮ ﺑﻼ ﻧﺴﺒﺔ ﰲ :ﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ ،83:ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ ،323/2:ﻭﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ.443/3:
) (2ﺍﻟﻔﺮﻗﺎﻥ ،ﻣﻦ ﺍﻵﻳﺔ ،07ﻭﲤﺎﻣﻬﺎ :ﻭﻗﹶﺎﻟﹸﻮﺍﹾ ﻣﺎﻝِ ﻫﺬﹶﺍ ﺍﻟﺮﺳﻮﻝِ ﻳﺄﹾﻛﹸﻞﹸ ﺍﻟﻄﱠﻌﺎﻡ ﻭﻳﻤﺸِﻲ ﻓِﻲ ﺍﻟﹾﺄﹶﺳﻮﺍﻕِ ﻟﹶﻮﻟﹶﺎ ﺃﹸﻧﺰِﻝﹶ ﻋِﻠﹶﻴﻪِ ﻣﻠﹶﻚ
ﻓﹶﻴﻜﹸﻮﻥﹶ ﻣﻌﻪ ﻧﺬِﻳﺮﺍﹰ .
) (3ﺍﻟﻨﺴﺎﺀ ،ﻣﻦ ﺍﻵﻳﺔ ،73ﻭﲤﺎﻣﻬﺎ :ﻭﻟﹶﺌِﻦ ﺃﹶﺻﺎﺑﻜﹸﻢ ﻓﹶﻀﻞﹲ ﻣﻦ ﺍﷲ ﻟﹶﻴﻘﹸﻮﻟﹶﻦ ﻛﹶﺄﹶﻥ ﻟﱠﻢ ﻳﻜﹸﻦ ﺑﻴﻨﻜﹸﻢ ﻭﺑﻴﻨﻪ ﻣﻮﺩﺓﹲ ﻳﺎ ﻟﹶﻴﺘﻨِﻲ ﻛﹸﻨﺖ
ﻣﻌﻬﻢ ﻓﹶﺄﹶﻓﹸﻮﺯ ﻓﹶﻮﺯﺍﹰ ﻋﻈِﻴﻤﺎﹰ .
) (4ﺍﻷﻧﻌﺎﻡ ،ﻣﻦ ﺍﻵﻳﺔ ،27ﻭﲤﺎﻣﻬﺎ :ﻭﻟﹶﻮ ﺗ ﺮﻯ ﺇِﺫﹾ ﻭﻗِﻔﹸﻮﺍﹾ ﻋﻠﹶﻰ ﺍﻟﻨﺎﺭِ ﻓﹶﻘﹶﺎﻟﹸﻮﺍﹾ ﻳﺎ ﻟﹶﻴﺘﻨﺎ ﻧﺮﺩ ﻭﻻﹶ ﻧﻜﹶﺬﱢﺏ ﺑِﺂﻳﺎﺕِ ﺭﺑﻨﺎ ﻭﻧﻜﹸﻮﻥﹶ ﻣِﻦ
ﺍﻟﹾﻤﺆﻣِﻨِﲔ.
) (5ﺳﺎﻗﻄﺔ ﻣﻦ )ﻫـ(.
) (6ﻏﺎﻓﺮ ،ﻣﻦ ﺍﻵﻳﺘﲔ ،37-36ﻭﲤﺎﻣﻬﻤﺎ :ﻭﻗﹶﺎﻝﹶ ﻓِﺮﻋﻮﻥﹸ ﻳﺎ ﻫﺎﻣﺎﻥﹸ ﺍﺑﻦِ ﻟِﻲ ﺻﺮﺣﺎﹰ ﻟﱠﻌﻠﱢﻲ ﺃﹶﺑﻠﹸﻎﹸ ﺍﻟﹾﺄﹶﺳﺒﺎﺏ ﺃﹶﺳﺒﺎﺏ ﺍﻟﺴﻤﻮﺍﺕِ
ﻓﹶﺄﹶﻃﱠﻠِﻊ ﺇِﻟﹶﻰ ﺇِﻟﹶﻪِ ﻣﻮﺳﻰ ﻭﺇِﻧﻲ ﻟﹶﺄﹶﻇﹸﻨﻪ ﻛﹶﺎﺫِﺑﺎﹰ ﻭﻛﹶﺬﹶﻟِﻚ ﺯﻳﻦ ﻟِﻔِﺮﻋﻮﻥﹶ ﺳﻮﺀُ ﻋﻤﻠِﻪِ ﻭﺻﺪ ﻋﻦِ ﺍﻟﺴﺒِﻴﻞِ ﻭﻣﺎ ﻛﹶﻴﺪ ﻓِﺮﻋﻮﻥﹶ ﺇِﻟﱠﺎ ﻓِـﻲ
ﺗﺒﺎﺏٍ.
) (7ﰲ ﲦﺎﻧﻴﺔ ﻭﻳﻘﺼﺪ ﺃﻧﻮﺍﻉ ﺍﻟﻄﻠﺐ ﻓﻘﻂ ،ﺃﻣﺎ ﺍﻟﺘﺴﻌﺔ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻬﺎ ﻓﻌﻠﹶﻰ ﺍﻋﺘﺒﺎﺭ ﻋﺪ ﺍﻟﻨﻔﻲ ﻭﺍﻟﻄﻠﺐ.
) (8ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﺒﺴﻴﻂ ،ﻭﻫﻮ ﺑﻼ ﻧﺴﺒﺔ ﰲ :ﺷﺮﺡ ﺍﻟﻜﻔﺮﺍﻭﻱ :ﺹ.63
97
) (1ﻫﻮ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﲪﺰﺓ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻜﺴﺎﺋﻲ ﺇﻣﺎﻡ ﰲ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﻨﺤﻮ ﻭﺍﻟﻠﱡﻐﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ ،ﺳـﻜﻦ ﺑﻐـﺪﺍﺩ
ﺭﻭﻯ ﺍﳊﺪﻳﺚ ،ﺗﻮﰲ ﻋﺎﻡ182ﻫـ ،ﺃﻭ 183ﻫـ ﺃﻭ 189ﻫـ ،ﻣﻦ ﺗﺼﺎﻧﻴﻔﻪ :ﻛﺘﺎﺏ "ﻣﻌﺎﱐ ﺍﻟﻘـﺮﺁﻥ" ،ﻭ"ﺍﳌﺨﺘـﺼﺮ ﰲ
ﺍﻟﻨﺤﻮ" ،ﻭﻛﺘﺎﺏ ﺍﻟﻘﺮﺍﺀﺍﺕ .ﻳﻨﻈﺮ ﺍﻟﻔﻬﺮﺳﺖ ،104 ،103:ﻭﻣﻌﺠﻢ ﺍﻷﺩﺑﺎﺀ ،87/4:ﻭﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ ،258/3:ﻭﺍﻟﺒﻠﻐـﺔ:
ﺹ ،124ﻭﺑﻐﻴﺔ ﺍﻟﻮﻋﺎﺓ.162/2:
) (2ﻭﺃﺟﺎﺯ ﺍﺑﻦ ﺟﲏ )ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﻋﺜﻤﺎﻥ ﺕ392ﻫـ( ،ﻭﺗﺒﻌﻪ ﺍﺑﻦ ﻋﺼﻔﻮﺭ)ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﻣﺆﻣﻦ ﺕ669ﻫـ( ،ﺫﻟﻚ
ﻓﻴﻤﺎ ﻛﺎﻥ ﻣﺸﺘﻘﹰﺎ ﻣﻦ ﺍﳌﺼﺪﺭ ،ﳓﻮ :ﻧﺰﺍﻝ .ﻳﻨﻈﺮ :ﺍﺭﺗﺸﺎﻑ ﺍﻟﻀﺮﺏ ،408/2ﻭﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ.283
) (3ﺍﻷﻧﻌﺎﻡ ،ﻣﻦ ﺍﻵﻳﺔ ،151ﻭﲤﺎﻣﻬﺎ :ﻗﹸﻞﹾ ﺗﻌﺎﻟﹶﻮﺍﹾ ﺃﹶﺗﻞﹸ ﻣﺎ ﺣﺮﻡ ﺭﺑﻜﹸﻢ ﻋﻠﹶﻴﻜﹸﻢ ﺃﹶﻻﱠ ﺗﺸﺮِﻛﹸﻮﺍﹾ ﺑِﻪِ ﺷﻴﺌﺎﹰ ﻭﺑِﺎﻟﹾﻮﺍﻟِﺪﻳﻦِ ﺇِﺣﺴﺎﻧﺎﹰ ﻭﻻﹶ
ﺗﻘﹾﺘﻠﹸﻮﺍﹾ ﺃﹶﻭﻻﹶﺩﻛﹸﻢ ﻣﻦ ﺇﻣﻼﹶﻕٍ ﻧﺤﻦ ﻧﺮﺯﻗﹸﻜﹸﻢ ﻭﺇِﻳﺎﻫﻢ ﻭﻻﹶ ﺗﻘﹾﺮﺑﻮﺍﹾ ﺍﻟﹾﻔﹶﻮﺍﺣِﺶ ﻣﺎ ﻇﹶﻬﺮ ﻣِﻨﻬﺎ ﻭﻣﺎ ﺑﻄﹶﻦ ﻭﻻﹶ ﺗﻘﹾﺘﻠﹸﻮﺍﹾ ﺍﻟﻨﻔﹾﺲ ﺍﻟﱠﺘِﻲ ﺣﺮﻡ
ﺍﻟﻠﹼﻪ ﺇِﻻﱠ ﺑِﺎﻟﹾﺤﻖ ﺫﹶﻟِﻜﹸﻢ ﻭﺻﺎﻛﹸﻢ ﺑِﻪِ ﻟﹶﻌﻠﱠﻜﹸﻢ ﺗﻌﻘِﻠﹸﻮﻥﹶ .
) (4ﻳﻨﻈﺮ :ﻣﻐﲏ ﺍﻟﻠﱠﺒﻴﺐ 119/1:ﻭ.121
) (5ﰲ )ﻫـ( ﺃﺑﻠﻎ.
)(6
ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﻄﻮﻳﻞ ،ﻭﻫﻮ ﺑﻼ ﻧﺴﺒﺔ ﰲ :ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ،172/4:ﻭﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ ،78ﻭﻣﻐﲏ ﺍﻟﻠﱠﺒﻴﺐ121/1:
ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ ،319/2:ﻭﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ.432/3:
) (7ﻳﻨﻈﺮ :ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﺍﳊﺎﺝ :ﺹ.60
98
ﻣﺎ ﻳﺠﺰِﻡ ﻓِﻌﻼﹰ ﻭﺍﺣِﺪﺍ ،ﺃﹶﻭ ﻣﺎ ﻳﺠﺰِﻡ ﻓِﻌﻠﹶﲔِ ،ﻓﺎﻟﱠﺬِﻱ ﻳﺠﺰِﻡ ﻓِﻌﻼﹰ ﻭﺍﺣِﺪﺍ ﺳِﺘﺔﹲ )ﻭﻫِﻲ) :(ﻟﹶﻢ ،(ﳓﻮ
]ﻗﻮﻟﻪ ﺗﻌﺎﱄ[(1) :ﻟﹶﻢ ﺗﻜﹸﻦ ﺁﻣﻨﺖ ﻣِﻦ ﻗﹶﺒﻞﹸ ،(2)ﻭﻫِﻲ ﺣﺮﻑ ﻳﻨﻔِﻲ ﺍﻟﹾﻤﻀﺎﺭِﻉ ﻭﻳﺠﺰِﻣﻪ ،ﻭﻳﻘﹾﻠِﺐ ﻣﻌﻨﺎ ﻩ
ﻣﺎﺿِﻴﺎ ﻭﻧﻔﹾﻴﻬﺎ ﻣﺘﺼِﻞﹲ ،ﻭﻣﻨﻘﹶﻄِﻊ ﳓﻮ :ﱂ ﻳﻠِﺪ ﻭﻟﹶﻢ ﻳﻮﻟﹶﺪ ﻭﻟﹶﻢ ﻳﻜﹸﻦ ﻟﱠﻪ ﻛﹸﻔﹸﻮﺍﹰ ﺃﹶﺣـﺪ ،(3) ﻭ ﻋﻠﱠـﻢ
ﺍﻟﹾﺈِﻧﺴﺎﻥﹶ ﻣﺎ ﻟﹶﻢ ،(4) ﻭﻣﺜﱠﻞﹶ ﺟﻤﺎﻋﺔﹲ ﻣِﻨﻬﻢ ﺍِﺑﻦ ﻣﺎﻟِﻚٍ ،ﻭﺃﹶﺑﻮ ﺣﻴﺎﻥ) (5ﻻِﻧﻘِﻄﹶﺎﻉِ ﺍﻟﻨﻔﹾﻲ) (6ﺑﻘﻮﻟﻪ ﺗﻌـﺎﱃ:
ﻫﻞﹾ ﺃﹶﺗﻰ ﻋﻠﹶﻰ ﺍﻟﹾﺈِﻧﺴﺎﻥِ ﺣِﲔ ﻣﻦ ﺍﻟﺪﻫﺮِ ﻟﹶﻢ ﻳﻜﹸﻦ ﺷﻴﺌﺎﹰ ﻣﺬﹾﻛﹸﻮﺭﺍﹰ (7)؛ ﻷﻥﱠ ﺍﻟﹾﻤﻌﻨﻰ :ﺃﹶﻧﻪ ﻛﹶـﺎﻥﹶ ﺑﻌـﺪ
ﺫﹶﻟِﻚ ﺷﻴﺌﹰﺎ ﻣﺬﹾﻛﹸﻮﺭﺍ.
ﻗﹶﺎﻝﹶ ﺑﻌﻀﻬﻢ» :ﻭﻫﻮ ﻋﺠِﻴﺐ ﻓﹶﺈِﻥﱠ ﺍﻟﻨﻔﹾﻲ ﻫﻨﺎ ﻳﻘﹶﺪﺭ ﺑِﺎﳋﹶﺒﺮِ ،ﻓﹶﺎﻟﺘﻘﹾﺪِﻳﺮ ﻟﹶﻢ ﻳﻜﹸﻦ ﻓِﻴﻪِ ﺷﻴﺌﹰﺎ ﻣﺬﹾﻛﹸﻮﺭﺍ ،ﻭﻟﹶـﻢ
) (8
ﻳﻨﻘﹶﻄِﻊ ﺫﹶﻟِﻚ ﺃﹶﺻﻼﹰ«.
) (9
]20ﻅ[ )ﻭﻟﹶـﻤﺎ( ﻣِﺜﹾﻞ "ﻟﹶﻢ / "ﻓِﻴﻤﺎ ﺫﹶﻛﹶﺮ ﻭﺗﻔﹸﺎﺭِﻗﹸﻬﺎ ﰲ ﺃﹶﺭﺑﻌﺔِ ﺃﹸﻣﻮﺭٍ:
-ﺃﹶﺣﺪﻫﺎ :ﺃﹶﻥﱠ ﺍﻟﻨﻔﹾﻲ ﺑِﻬﺎ ﻣﺴﺘﻤِﺮ ﺍﻻِﻧﺘِﻔﹶﺎﺀِ ﺇﱃ ﺯﻣﺎﻥِ ﺍﻟﺘﻜﹶﻠﱡﻢِ) (10ﺑِﺨِﻼﹶﻑِ ﺍﻟﻨﻔﹾﻲ ﺑِﻠﹶﻢ ﻛﹶﻤـﺎ ﺗﻘﹶـﺪﻡ
ﻭﻟِﻬﺬﹶﺍ ﺍِﻣﺘﻨﻊ ﺃﹶﻥﹾ ﺗﻘﹸﻮﻝﹶ :ﻟﹶﻤﺎ ﻳﻘﹸﻢ ﺛﹸﻢ ﻗﹶﺎﻡ ،ﻟِﻤﺎ ﻓِﻴﻬﺎ ﻣِﻦ ﺍﻟﺘﻨﺎﻗﹸﺾِ ،ﻭﺟﺎﺯ :ﻟﹶﻢ ﻳﻘﹸﻢ ﺛﹸﻢ ﻗﹶﺎﻡ.
-ﻭﺍﻟﺜﱠﺎﱐ :ﺃﹶﻧﻬﺎ ﺗﺆﺫِﻥﹸ ﻛﹶﺜِﲑﺍ ﺑِﺘﻮﻗﱡﻊِ ﺛﹸﺒﻮﺕِ ﻭﻗﹸﻮﻉِ ﻣﺎ ﺑﻌﺪﻫﺎ ،ﳓﻮ ]ﻗﻮﻟﻪ ﺗﻌﺎﱃ[ ) :(11ﺑﻞﹾ ﻟﹶﻤـﺎ
ﻳﺬﹸﻭﻗﹸﻮﺍﹾ ﻋﺬﹶﺍﺏِ ،(1)ﺃﹶﻱ :ﺇﱃ ﺍﻵﻥﹶ ﻣﺎﺫﹶﺍﻗﹸﻮﻩ ،ﻭﺳﻮﻑ ﻳﺬﹸﻭﻗﹸﻮﻧﻪ ،ﻭ"ﻟﹶﻢ "ﻻ ﺗﻘﹾﺘﻀِﻲ ﺫﹶﻟِﻚ.
-ﺍﻟﺜﱠﺎﻟِﺚﹸ :ﺇِﻥﱠ ﺍﻟﻔِﻌﻞﹶ ﻳﺤﺬﹶﻑ ﺑﻌﺪﻫﺎ ،ﻳﻘﹶﺎﻝﹸ :ﻫﻞﹾ ﺩﺧﻠﹾﺖ ﺍﻟﺒﻠﹶﺪ؟ ﺗﻘﹸﻮﻝﹸ :ﻗﹶﺎﺭﺑﺘﻬﺎ ،ﻭﻟﹶﻤﺎ ﺗﺮِﻳﺪ ،ﻭﻟﹶﻤﺎ
ﺃﹶﺩﺧﻠﹾﻬﺎ ،ﻭﻻﹶ ﻳﺠﻮﺯ :ﻗﹶﺎﺭﺑﺘﻬﺎ ﻭﻟﹶﻢ.
-ﻭﺍﻟﺮﺍﺑِﻊ :ﺃﹶﻧﻬﺎ ﻻﹶ ﺗﻘﹾﺘﺮِﻥﹸ ﺑِﺤﺮﻑِ ﺍﻟﺸﺮﻁِ ،ﺑِﺨِﻼﹶﻑِ "ﻟﹶﻢ ،"ﺗﻘﹸﻮﻝﹸ :ﺇِﻥﹾ ﻟﹶﻢ ﺗﻘﹸﻢ ﻗﹸﻤﺖ ،ﻭﻻﹶ ﻳﺠﻮﺯ:
ﺇِﻥﹾ ﻟﹶﻤﺎ ﺗﻘﹸﻢ ﻗﹸﻤﺖ) ،ﻭﺃﹶﻟﹶﻢ ،(ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ:ﺃﹶﻟﹶﻢ ﻧﺸﺮﺡ ﻟﹶﻚ ﺻﺪﺭﻙ ،(2)ﺃﹶﻟﹶﻢ ﻳﺄﹾﺗِﻜﹸﻢ.(3)
)ﻭﺃﹶﻟﹶﻤﺎ( ،ﳓﻮ ﻗﻮﻟﻪ:
) (4
ﺃﹶﻟﹶـــﻤﺎ ﺗﻌﺮِﻓﹸــﻮﺍ ﻣِﻨــﺎ ﺍِﻟﻴﻘِﻴﻨــﺎ ﺇِﻟﹶــﻴﻜﹸﻢ ﻳــﺎ ﺑﻨِــﻲ ﺑﻜﹾــﺮٍ ﺇِﻟﹶــﻴﻜﹸﻢ
ﻭﻗﹶﻮﻟِﻪِ:
) (5
ﻓﹶﻘﹸﻠﹾﺖ :ﺃﹶﻟﹶـﻤﺎ ﺃﹶﺻﺢ ﻭﺍﻟـﺸﻴﺐ ﻭﺍﺯِﻉ ﲔ ﻋﺎﺗﺒﺖ ﺍﻟﹾ ﻤﺸِﻴﺐ ﻋﻠﹶﻰ ﺍﻟـﺼﺒﺎ
ﻋﻠﹶﻰ ﺣِ ِ
-ﻭ"ﺃﹶﻟﹶﻢ ،ﻭﺃﹶﻟﹶﻤﺎ" ﻫﻤﺎ:ﻟﹶﻢ ﻭﻟﹶﻤﺎ ،ﺩﺧﻠﹶﺖ ﻋﻠﹶﻴﻬِﻤﺎ ﻫﻤﺰﺓﹸ ﺍﻻِﺳﺘِﻔﹾﻬﺎﻡِ ﻟِﻠﺘﻘﺮِﻳﺮِ ،ﻭﻫﻲ ﻛﹶﻠِﻤﺔﹲ ﻻﹶ ﺩﺧﻮﻝﹶ
ﻟﹶﻬﺎ ﰲ ﺍﻟﻌﻤﻞِ ،ﻭﺇِﻧﻤﺎ ﻟﹶﻬﺎ ﻣﺪﺧﻞﹲ ﰲ ﺍﻟﹾﻤﻌﻨﻰ ،ﻭﺇِﻧﻤﺎ ﻛﹶﺮﺭﻫﺎ ﻣﻌﻬﻤﺎ ﺗﻘﹾﺮِﻳﺒﺎ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺒﺘﺪِﺉِ.
) -ﻭﻻﹶﻡ ﺍﻷَﻣﺮِ() ،(6ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻟِﻴﻨﻔِﻖ ﺫﹸﻭ ﺳﻌﺔٍ ﻣﻦ ﺳـﻌﺘِﻪِ ،(7)ﻭﺇﺫﹶﺍ ﺗﻘﹶـﺪﻣﻬﺎ ﻓﹶـﺎﺀُ
) (1ﺹ ،ﻣﻦ ﺍﻵﻳﺔ ،8ﻭﲤﺎﻣﻬﺎ :ﺃﹶﺃﹸﻧﺰِﻝﹶ ﻋﻠﹶﻴﻪِ ﺍﻟﺬﱢﻛﹾﺮ ﻣِﻦ ﺑﻴﻨِﻨﺎ ﺑﻞﹾ ﻫﻢ ﻓِﻲ ﺷﻚ ﻣﻦ ﺫِﻛﹾﺮِﻱ ﺑﻞﹾ ﻟﹶﻤﺎ ﻳﺬﹸﻭﻗﹸﻮﺍ ﻋﺬﹶﺍﺏِ .
) (2ﺍﻟﺸﺮﺡ.01
) (3ﺍﻟﺘﻐﺎﺑﻦ ،ﻣﻦ ﺍﻵﻳﺔ ،05ﻭﲤﺎﻣﻬﺎ :ﺃﹶﻟﹶﻢ ﻳﺄﹾﺗِﻜﹸﻢ ﻧﺒﺄﹸ ﺍﻟﱠﺬِﻳﻦ ﻛﹶﻔﹶﺮﻭﺍﹾ ﻣِﻦ ﻗﹶﺒﻞﹸ ﻓﹶﺬﹶﺍﻗﹸﻮﺍ ﻭﺑﺎﻝﹶ ﺃﹶﻣﺮِﻫِﻢ ﻭﻟﹶﻬﻢ ﻋﺬﹶﺍﺏ ﺃﹶﻟِﻴﻢ.
) (4ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﻮﺍﻓﺮ ﰲ ﺩﻳﻮﺍﻥ ﻋﻤﺮﻭ ﺑﻦ ﻛﻠﺜﻮﻡ ،ﺩﺍﺭ ﺻﺎﺩﺭ ،ﺑﲑﻭﺕ ،ﻁ:1996 ،1ﺹ ،66ﻭﻫﻮ ﻣﻦ ﻣﻌﻠﻘﺘﻪ ﺍﻟﱠﺘِﻲ ﻣﻄﻠﻌﻬﺎ:
ﻭﻻ ﺗﺒﻘِـﻲ ﺧﻤﻮﺭ ﺍﻷﻧﺪﺭﻳﻨـﺎ ﺃﹶﻻﹶ ﻫﺒﻲ ﺑﺼﺤﻨﻚِ ﻓﺎﺻﺒﺤﻴﻨﺎ
ﻭﻫﻮ ﺃﺑﻮ ﻋﺒﺎﺩ ﻋﻤﺮﻭ ﺑﻦ ﻛﻠﺜﻮﻡ ﺑﻦ ﻋﺘﺎﺏ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﺯﻫﲑ ﻣﻦ ﺑﲏ ﺗﻐﻠﺐ ﺟﺎﻫﻠﻲ ﻣﻦ ﺷﻌﺮﺍﺀ ﺍﳌﻌﻠﱠﻘﺎﺕ ،ﻧﺸﺄ ﰲ ﺟﻮ ﺍﻟﻌﺰﺓ
ﻭﺍﻟﺴﺆﺩﺩِ ﻋﻤﺮ ﻃﻮﻳﻼ ،ﺻﻨﻔﻪ ﺍﺑﻦ ﺳﻼﱠﻡ ﰲ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻣﻦ ﺍﳉﺎﻫﻠﻴﲔ ،ﻣﻦ ﺁﺛﺎﺭﻩ ﺩﻳﻮﺍﻧﻪ .ﻳﻨﻈﺮ :ﻃﺒﻘﺎﺕ ﺍﻟـﺸﻌﺮﺍﺀ:
ﺹ ،64ﻭﺍﻟﺸﻌﺮ ﻭﺍﻟﺸﻌﺮﺍﺀ :ﺹ.141
)(5
ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﻄﻮﻳﻞ ﰲ ﺩﻳﻮﺍﻥ ﺍﻟﻨﺎﺑﻐﺔ ﺍﻟﺬﺑﻴﺎﱐ ،ﺗﻖ ﻭﺵ :ﻋﻠـﻲ ﺑـﻮﻣﻠﺤﻢ ،ﺩﺍﺭ ﻭﻣﻜﺘﺒـﺔ ﺍﳍـﻼﻝ ،ﺑـﲑﻭﺕ ،ﻁ1
1991ﻡ :ﺹ ،72ﻭﻫﻮ ﺃﺑﻮ ﺃﹸﻣﺎﻣﺔ ﺯﻳﺎﺩ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺿﺒﺎﺏ ﺑﻦ ﺟﺎﺑﺮ ﺑﻦ ﺫﺑﻴﺎﻥ ﺃﺣﺪ ﺷﻌﺮﺍﺀ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﻘﺒﻠﻴﺔ ﰲ ﺍﻟﻌﺼﺮ
ﺍﳉﺎﻫﻠﻲ ،ﻟﹸﻘﺐ ﺑﺎﻟﻨﺎﺑﻐﺔ ﻷﻧﻪ ﻗﺎﻝ ﺍﻟﺸﻌﺮ ﺑﻌﺪ ﺃﻥ ﺃﺭﰉ ﻋﻠﹶﻰ ﺍﻷﺭﺑﻌﲔ ﻋﺮِﻑ ﺑﻐﺮﺽ ﺍﻻﻋﺘﺬﺍﺭﻳﺎﺕ ،ﻭﻫﻮ ﻣﻦ ﺷﻌﺮﺍﺀ ﺍﻟﻄﺒﻘـﺔ
ﺍﻷﻭﱃ ﻣﻦ ﺍﳉﺎﻫﻠﲔ .ﻳﻨﻈﺮ :ﻃﺒﻘﺎﺕ ﺍﻟﺸﻌﺮﺍﺀ :ﺹ ،41ﻭﺍﻟﺸﻌﺮ ﻭﺍﻟﺸﻌﺮﺍﺀ :ﺹ ،87ﻭﺍﻷﻋﻼﻡ ،343/7:ﻭﻣﻌﺠﻢ ﺍﻟﺸﻌﺮﺍﺀ:
ﺹ. 266
) (6ﺃﻃﻠﻖ ﻋﻠﻴﻬﺎ ﺍﺑﻦ ﻣﺎﻟﻚ ﻻﻡ ﺍﻟﻄﻠﺐ .ﻳﻨﻈﺮ :ﺍﻟﺘﺴﻬﻴﻞ ،ﺹ ،235:ﻭﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ.94
) (7ﺍﻟﻄﻼﻕ ،ﻣﻦ ﺍﻵﻳﺔ ،07ﻳﻨﻈﺮ ﲤﺎﻣﻬﺎ :ﺹ.48
100
) (1
ﺍﻟﻌﻄﹾﻒِ ،ﺃﹶﻭ ﻭﺍﻭﻩ ﺟﺎﺯ ﺗﺴﻜِﻴﻨﻬﺎ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻓﹶﻠﹾﻴـﺴﺘﺠِﻴﺒﻮﺍﹾ ﻟِـﻲ ﻭﻟﹾﻴﺆﻣِﻨـﻮﺍﹾ ﺑِـﻲ
ﻭﻛﹶﺬﹶﺍ ،ﺛﹸﻢ ﻛﹶﻘِﺮﺍﺀَﺓِ ﻗﹶﺎﻟﹸﻮﻥ) (2ﺛﹸﻢ ﻟﹾﻴﻘﹾﻀﻮﺍﹾ ﺗﻔﹶﺜﹶﻬﻢ.(3)
) -ﻭﻻﹶﻡ ﺍﻟﺪﻋﺎﺀِ( ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻟِﻴﻘﹾﺾِ ﻋﻠﹶﻴﻨﺎ ﺭﺑﻚ.(4)
) -ﻭﻻﹶ ﺍﻟﹾﻤﺴﺘﻌﻤﻠﹶﺔﹸ ﰲ ﺍﻟﻨﻬﻲ() ،(5ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻓﹶﻼﹶ ﻳﺴﺮِﻑ ﻓﱢﻲ ﺍﻟﹾﻘﹶﺘﻞِ ،(6)ﻭﻻﹶ ﺗﺮﻛﹶﻨﻮﺍﹾ
ﺇِﻟﹶﻰ ﺍﻟﱠﺬِﻳﻦ ﻇﹶﻠﹶﻤﻮﺍﹾ ،(7)ﻭﻻﹶ ﺗﻤﺶِ ﻓِﻲ ﺍﻷَﺭﺽِ ﻣﺮﺣﺎﹰ ،(8)ﻭﻻﹶ ﺗﻘﹸﻮﻟﹸﻮﺍﹾ ﻋﻠﹶـﻰ ﺍﻟﻠﹼـﻪِ ﺇِﻻﱠ
ﺍﻟﹾﺤﻖ.(9)
) -ﻭﻻﹶ ﺍﻟﹾﻤﺴﺘﻌﻤﻠﹶﺔﹸ ﰲ ﺍﻟﺪﻋﺎﺀِ()،(10ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺭﺑﻨﺎ ﻻﹶ ﺗﺆﺍﺧِﺬﹾﻧﺎ (11)ﻭﻻﹶ ﺗﺤﻤِﻞﹾ ﻋﻠﹶﻴﻨﺎ
) (1ﺍﻟﺒﻘﺮﺓ ،ﻣﻦ ﺍﻵﻳﺔ ،186ﻭﲤﺎﻣﻬﺎ :ﻭﺇِﺫﹶﺍ ﺳﺄﹶﻟﹶﻚ ﻋِﺒﺎﺩِﻱ ﻋﻨﻲ ﻓﹶﺈِﻧﻲ ﻗﹶﺮِﻳﺐ ﺃﹸﺟِﻴﺐ ﺩﻋﻮﺓﹶ ﺍﻟﺪﺍﻉِ ﺇِﺫﹶﺍ ﺩﻋﺎﻥِ ﻓﹶﻠﹾﻴﺴﺘﺠِﻴﺒﻮﺍﹾ ﻟِﻲ
ﻭﻟﹾﻴﺆﻣِﻨﻮﺍﹾ ﺑِﻲ ﻟﹶﻌﻠﱠﻬﻢ ﻳﺮﺷﺪﻭﻥﹶ .
) (2ﻳﻨﻈﺮ ﺍﻟﻨﺸﺮ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﻌﺸﺮ ،198/3:ﻭﻗﺎﻟﻮﻥ ﻫﻮ ﺃﺑﻮ ﻣﻮﺳﻰ ﻋﻴﺴﻰ ﺑﻦ ﻣﻴﻨﺎ ﺍﳌﺪﱐ ،ﻭﻟﻘﺐ ﺑﻘﺎﻟﻮﻥ ﳉﻮﺩﺓ ﻗﺮﺍﺀﺗـﻪ
ﻭﻫﻮ ﺭﺍﻭﻳﺔ ﺍﻹﻣﺎﻡ ﻧﺎﻓﻊ ،ﺗﻮﰲ ﺑﺎﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﺳﻨﺔ220ﻫـ .ﻳﻨﻈﺮ :ﺍﻟﺒﺬﻭﺭ ﺍﻟﺰﺍﻫﺮﺓ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﻌﺸﺮ ﺍﳌﺘﻮﺍﺗﺮﺓ :ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ
ﺍﻟﻘﺎﺿﻲ ،ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ ،ﺑﲑﻭﺕ ،ﻁ1401 ،1ﻫـ1981-ﻡ :ﺹ.08
) (3ﺍﳊﺞ ،ﻣﻦ ﺍﻵﻳﺔ ،29ﻭﲤﺎﻣﻬﺎ :ﺛﹸﻢ ﻟﹾﻴﻘﹾﻀﻮﺍﹾ ﺗﻔﹶﺜﹶﻬﻢ ﻭﻟﹾﻴﻮﻓﹸﻮﺍﹾ ﻧﺬﹸﻭﺭﻫﻢ ﻭﻟﹾﻴﻄﱠﻮﻓﹸﻮﺍﹾ ﺑِﺎﻟﹾﺒﻴﺖِ ﺍﻟﹾﻌﺘِﻴﻖِ .
) (4ﺍﻟﺰﺧﺮﻑ ،ﻣﻦ ﺍﻵﻳﺔ ،77ﻳﻨﻈﺮ ﲤﺎﻣﻬﺎ :ﺹ.77
) (5ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﺑﻦ ﺍﻟﻨﺎﻇﻢ :ﺹ.692
) (6ﺍﻹﺳﺮﺍﺀ ،ﻣﻦ ﺍﻵﻳﺔ ،33ﻭﲤﺎﻣﻬﺎ :ﻭﻻﹶ ﺗﻘﹾﺘﻠﹸﻮﺍﹾ ﺍﻟﻨﻔﹾﺲ ﺍﻟﱠﺘِﻲ ﺣﺮﻡ ﺍﻟﻠﹼﻪ ﺇِﻻﱠ ﺑِﺎﳊﹶﻖ ﻭﻣﻦ ﻗﹸﺘِﻞﹶ ﻣﻈﹾﻠﹸﻮﻣﺎﹰ ﻓﹶﻘﹶﺪ ﺟﻌﻠﹾﻨﺎ ﻟِﻮﻟِﻴﻪِ ﺳﻠﹾﻄﹶﺎﻧﺎﹰ
ﻓﹶﻼﹶ ﻳﺴﺮِﻑ ﻓﱢﻲ ﺍﻟﹾﻘﹶﺘﻞِ ﺇِﻧﻪ ﻛﹶﺎﻥﹶ ﻣﻨﺼﻮﺭﺍﹰ .
) (7ﻫﻮﺩ ،ﻣﻦ ﺍﻵﻳﺔ ،113ﻭﲤﺎﻣﻬﺎ:ﻭﻻﹶ ﺗﺮﻛﹶﻨﻮﺍﹾ ﺇِﻟﹶﻰ ﺍﻟﱠﺬِﻳﻦ ﻇﹶﻠﹶﻤﻮﺍﹾ ﻓﹶﺘﻤﺴﻜﹸﻢ ﺍﻟﻨﺎﺭ ﻭﻣﺎ ﻟﹶﻜﹸﻢ ﻣﻦ ﺩﻭﻥِ ﺍﻟﻠﹼﻪِ ﻣِﻦ ﺃﹶﻭﻟِﻴﺎﺀ ﺛﹸـﻢ ﻻﹶ
ﺗﻨﺼﺮﻭﻥﹶ.
) (8ﺍﻹﺳﺮﺍﺀ ،ﻣﻦ ﺍﻵﻳﺔ ،37ﻭﲤﺎﻣﻬﺎ :ﻭﻻﹶ ﺗﻤﺶِ ﻓِﻲ ﺍﻷَﺭﺽِ ﻣﺮﺣﺎﹰ ﺇِﻧﻚ ﻟﹶﻦ ﺗﺨﺮِﻕ ﺍﻷَﺭﺽ ﻭﻟﹶﻦ ﺗﺒﻠﹸﻎﹶ ﺍﻟﹾﺠِﺒﺎﻝﹶ ﻃﹸﻮﻻﹰ .
) (9ﺍﻟﻨﺴﺎﺀ ،ﻣﻦ ﺍﻵﻳﺔ ،171ﻭﲤﺎﻣﻬﺎ :ﻳﺎ ﺃﹶﻫﻞﹶ ﺍﻟﹾﻜِﺘﺎﺏِ ﻻﹶ ﺗﻐﻠﹸﻮﺍﹾ ﻓِﻲ ﺩِﻳﻨِﻜﹸﻢ ﻭﻻﹶ ﺗﻘﹸﻮﻟﹸـﻮﺍﹾ ﻋﻠﹶـﻰ ﺍﻟﻠﹼـﻪِ ﺇِﻻﱠ ﺍﻟﹾﺤـﻖ ﺇِﻧﻤـﺎ
ﺍﻟﹾﻤﺴِﻴﺢ ﻋِﻴﺴﻰ ﺍﺑﻦ ﻣﺮﻳﻢ ﺭﺳﻮﻝﹸ ﺍﻟﻠﹼﻪِ ﻭﻛﹶﻠِﻤﺘﻪ ﺃﹶﻟﹾﻘﹶﺎﻫﺎ ﺇِﻟﹶﻰ ﻣﺮﻳﻢ ﻭﺭﻭﺡ ﻣﻨﻪ ﻓﹶﺂﻣِﻨﻮﺍﹾ ﺑِﺎﻟﻠﹼـﻪِ ﻭﺭﺳـﻠِﻪِ ﻭﻻﹶ ﺗﻘﹸﻮﻟﹸـﻮﺍﹾ ﺛﹶﻼﹶﺛﹶـﺔﹲ
ﺍﻧﺘﻬﻮﺍﹾ ﺧﻴﺮﺍﹰ ﻟﱠﻜﹸﻢ ﺇِﻧﻤﺎ ﺍﻟﻠﹼﻪ ﺇِﻟﹶـﻪ ﻭﺍﺣِﺪ ﺳﺒﺤﺎﻧﻪ ﺃﹶﻥ ﻳﻜﹸﻮﻥﹶ ﻟﹶﻪ ﻭﻟﹶﺪ ﻟﱠﻪ ﻣﺎ ﻓِﻲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﻣﺎ ﻓِـﻲ ﺍﻷَﺭﺽِ ﻭﻛﹶﻔﹶـﻰ ﺑِﺎﻟﻠﹼـﻪِ
ﻭﻛِﻴﻼﹰ .
) (10ﻳﻨﻈﺮ :ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ :ﺹ ،692ﻭﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ.94
) (11ﺍﻟﺒﻘﺮﺓ ،ﻣﻦ ﺍﻵﻳﺔ ،286ﻭﲤﺎﻣﻬﺎ :ﻻﹶ ﻳﻜﹶﻠﱢﻒ ﺍﻟﻠﹼﻪ ﻧﻔﹾﺴﺎﹰ ﺇِﻻﱠ ﻭﺳﻌﻬﺎ ﻟﹶﻬﺎ ﻣﺎ ﻛﹶﺴﺒﺖ ﻭﻋﻠﹶﻴﻬﺎ ﻣﺎ ﺍﻛﹾﺘـﺴﺒﺖ ﺭﺑﻨـﺎ ﻻﹶ
ﺗﺆﺍﺧِﺬﹾﻧﺎ ﺇِﻥ ﻧﺴِﻴﻨﺎ ﺃﹶﻭ ﺃﹶﺧﻄﹶﺄﹾﻧﺎ ﺭﺑﻨﺎ ﻭﻻﹶ ﺗﺤﻤِﻞﹾ ﻋﻠﹶﻴﻨﺎ ﺇِﺻﺮﺍﹰ ﻛﹶﻤﺎ ﺣﻤﻠﹾﺘﻪ ﻋﻠﹶﻰ ﺍﻟﱠﺬِﻳﻦ ﻣِﻦ ﻗﹶﺒﻠِﻨﺎ ﺭﺑﻨﺎ ﻭﻻﹶ ﺗﺤﻤﻠﹾﻨﺎ ﻣﺎ ﻻﹶ ﻃﹶﺎﻗﹶﺔﹶ ﻟﹶﻨﺎ
ﺑِﻪِ ﻭﺍﻋﻒ ﻋﻨﺎ ﻭﺍﻏﹾﻔِﺮ ﻟﹶﻨﺎ ﻭﺍﺭﺣﻤﻨﺎ ﺃﹶﻧﺖ ﻣﻮﻻﹶﻧﺎ ﻓﹶﺎﻧﺼﺮﻧﺎ ﻋﻠﹶﻰ ﺍﻟﹾﻘﹶﻮﻡِ ﺍﻟﹾﻜﹶﺎﻓِﺮِﻳﻦ.
101
ﺇِﺻﺮﺍﹰ (1)ﻭﻻﹶ ﺗﺤﻤﻠﹾﻨﺎ ،(2)ﺭﺑﻨﺎ ﻻﹶ ﺗﺰِﻍﹾ ﻗﹸﻠﹸﻮﺑﻨﺎ ،(3)ﺛﹸﻢ ﺍﻷَﻣﺮ ،ﻭﺍﻟﻨﻬﻲ ﻣِﻦ ﺍﻷَﻋﻠﹶﻰ ﺇﱃ ﺍﻷَﺩﱏ
]21ﻭ[ ﻭﺍﻟﺪﻋﺎﺀُ ﻣﺎ ﻛﹶﺎﻥﹶ ﺑِﻌﻜﹾﺲِ ﺫﹶﻟِﻚ / ،ﻭﺍﻻِﻟﹾﺘِﻤﺎﺱ ﻣﺎ ﻛﹶﺎﻥﹶ ﻣِﻦ (4)ﺍﻟﹾﻤﺘﺴﺎﻭِﻳﻴﻦِ.
ﻭﻗﹶﺪ ﻗﹶﻞﱠ ﺩﺧﻮﻝﹸ ﺍﻟﻼﱠﻡِ ،ﻭ"ﻻﹶ" ﻋﻠﹶﻰ ﻓِﻌﻞِ ﺍﻟﹾﻤﺘﻜﻠﱢﻢِ ﺍﻟﹾﻤﺒﻨِﻲ ﻟِﻠﻔﹶﺎﻋِﻞِ ،ﻓﹶﺪﺧﻮﻝﹸ ﺍﻟﻼﱠﻡِ ،ﳓﻮ ]ﻗﻮﻟـﻪ
»:(5)[ﻗﹸﻮﻣﻮﺍ ﻓﹶﻠﹾﺄﹸﺻﻞﱢ ﻟﹶﻜﹸﻢ (6)«ﻋﻠﹶﻰ ﺇِﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺎﺕِ ،ﻗﹶﺎﻝﹶ ﺍﻟﺒِﺠﺎﺋِﻲ» :ﻭﺗﺪﺧﻞﹸ ﻋﻠﹶـﻰ ﺍﻟﹾﻤﻔﹾﺘـﺘِﺢِ
ﺑﺎﻟﻨﻮﻥِ ﻣِﻦ ﻏﹶﻴﺮِ ﻗِﻠﱠﺔٍ ) ،(7ﳓﻮ]ﻗﻮﻟﻪ ﺗﻌﺎﱃ[ ) :(8ﻭﻟﹾﻨﺤﻤِﻞﹾ ﺧﻄﹶﺎﻳﺎﻛﹸﻢ ،(9) ﻭﻣِﻦ ﺩﺧﻮﻝِ ﺍﻟﻨﻬﻲ ﻋﻠﹶﻴـﻪِ
ﺃﹶﻳﻀﺎ ،ﻗﹶﻮﻝﹸ ﺍﻟﺸﺎﻋِﺮِ:
) (11
ﻟﹶﻬﺎ ﺃﹶﺑﺪﺍ ﻣـﺎ ﺩﺍﻡ ﻓِﻴﻬـﺎ ﺍﳉﹸﺮﺍﺿِـﻢ ﺇِﺫﹶﺍ ﻣﺎ ﺧﺮﺟﻨﺎ ﻣِﻦ ﺩِﻣﺸﻖ (10)ﻓﹶـﻼﹶ ﻧﻌـﺪ
ﻭﻳﺤﺘﻤِﻞﹸ ﺍﻟﺘﺄﹾﻭِﻳﻞﹶ« ).(12
-ﻭﺍﻟﱠﺬِﻱ ﻳﺠﺰِﻡ ﻓِﻌﻠﹶﲔِ ،ﺃﹶﻭﻟﹸﻬﻤﺎ :ﺷﺮﻁﹲ ،ﻭﺛﹶﺎﻧِﻴﻬِﻤﺎ :ﺟﺰﺍﺀٌ ﻭﺟﻮﺍﺏ ﺃﹶﺩﻭﺍﺕِ ﺍﻟﺸﺮﻁِ ﺍﻻِﺛﲏ ﻋـﺸﺮ
ﻭﻛﹸﻠﱡﻬﺎ ﺃﹶﺳﻤﺎﺀٌ ،ﺇﻻﱠ "ﺇِﻥﹾ" ،ﻭ"ﺇِﺫﹾﻣﺎ" ﻓﹶﺤﺮﻓﹶﺎﻥِ):ﺇِﻥﹾ( -ﺑِﻜﹶﺴﺮِ ﺍﳍﹶﻤﺰﺓِ ﻭﺳﻜﹸﻮﻥِ ﺍﻟﻨﻮﻥِ ،-ﺃﹸﻡ ﺍﻟﺒﺎﺏِ
ﻭﻫﻲ ﺣﺮﻑ ﻳﻘﹾﻠِﺐ ﻣﻌﻨﻰ ﺍﳌﹶﺎﺿِﻲ ﺇﱃ ﺍﻻِﺳﺘِﻘﺒﺎﻝِ ﻋﻜﹾﺲ"ﻟﹶﻢ ،"ﳓﻮ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ :ﺇِﻥﹾ ﻳـﺸ ﹾﺄ
ﻳﺮﺣﻤﻜﹸﻢ ،(1)ﻭ ﻭﺇِﻥ ﺗﺆﻣِﻨﻮﺍﹾ ﻭﺗﺘﻘﹸﻮﺍﹾ ﻳﺆﺗِﻜﹸﻢ ﺃﹸﺟﻮﺭﻛﹸﻢ ،(2) ﻭ ﻭﺇِﻥ ﺗﻌﺪﻭﺍﹾ ﻧِﻌﻤﺔﹶ ﺍﻟﻠﹼـﻪِ ﻻﹶ
ﺗﺤﺼﻮﻫﺎ (3)ﻭﻣﺎ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻣﺎ ﻧﻨﺴﺦ ﻣِﻦ ﺁﻳﺔٍ ﺃﹶﻭ ﻧﻨﺴِﻬﺎ ﻧﺄﹾﺕِ ﺑِﺨﻴﺮٍ ﻣﻨﻬـﺎ ،(4)
ﻭﻣﺎ ﺗﻔﹾﻌﻠﹸﻮﺍﹾ ﻣِﻦ ﺧﻴﺮٍ ﻳﻌﻠﹶﻤﻪ ﺍﻟﻠﹼﻪ.(5)
)ﻭﻣﻦ- :(ﺑِﻔﹶﺘﺢِ ﺍﳌِﻴﻢِ -ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻣﻦ ﻳﻌﻤﻞﹾ ﺳﻮﺀﺍﹰ ﻳﺠﺰ ﺑِﻪِ ،(6)ﻭﻣﻦ ﻳﺘﻖِ ﺍﻟﻠﱠﻪ ﻳﺠﻌﻞ ﻟﱠـﻪ
ﻣﺨﺮﺟﺎﹰ ﻭﻳﺮﺯﻗﹾﻪ ﻣِﻦ ﺣﻴﺚﹸ ﻟﹶﺎ ﻳﺤﺘﺴِﺐ.(7)
)ﻭﻣﻬﻤﺎ() :(8ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ:ﻭﻗﹶﺎﻟﹸﻮﺍﹾ ﻣﻬﻤﺎ ﺗﺄﹾﺗِﻨﺎ ﺑِﻪِ ﻣِﻦ ﺁﻳﺔٍ ﻟﱢﺘﺴﺤﺮﻧﺎ ﺑِﻬﺎ ﻓﹶﻤﺎ ﻧﺤﻦ ﻟﹶﻚ ﺑِﻤﺆﻣِﻨِﲔ.(9)
"ﻓﹶﻤﻬﻤﺎ" ﺍِﺳﻢ ﺷﺮﻁِ ﺟﺎﺯِﻡٍ ﻣﺒﺘﺪﺃ ،ﻭﺩﻟﻴﻞﹸ ﺍِﺳﻤِﻴﺘِﻪِ ﻋﻮﺩ ﺍﻟﻀﻤﲑِ ﻋﻠﹶﻴﻪِ ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ ،ﻭ"ﺗﺄﹾﺕِ" ﻓِﻌ ﹸﻞ
ﺍﻟﺸﺮﻁِ ،ﻭﻫﻮ ﻣﺠﺰﻭﻡ ﺑِﺤﺬﹾﻑِ ﺁﺧﺮِﻩِ ،ﻭ"ﻧﺎ" ﻣﻔﹾﻌﻮﻝ ،ﻭﺍﻟﻔﹶﺎﻋِﻞﹸ ﻣﻘﹶﺪﺭ ،ﻭﺑِﻪِ ﺟﺎﺭ ﻭﻣﺠﺮﻭﺭِ ﻣﺘﻌﻠﱢﻖ ﺑِﺘﺄﹶﺗﻨﺎ
ﻭ"ﻣِﻦ ﺁﻳﺔِ" ﺑﻴﺎﻥﹲ ﻟِﻤﻬﻤﺎ ﰲ ﻣﻮﺿِﻊِ ﻧﺼﺐٍ ﻋﻠﹶﻰ ﺍﳊﺎﻝِ ﻣِﻦ ﺍﳍﹶﺎﺀِ ﰲ "ﺑِﻪِ" ﻭ"ﻟِﺘﺴﺤﺮﻧﺎ" ،ﺍﻟﻼﱠﻡ ﻻﹶﻡ ﻛﹶـﻲ،
) (1ﺍﻹﺳﺮﺍﺀ ،ﻣﻦ ﺍﻵﻳﺔ ،54ﻭﲤﺎﻣﻬﺎ :ﺭﺑﻜﹸﻢ ﺃﹶﻋﻠﹶﻢ ﺑِﻜﹸﻢ ﺇِﻥﹾ ﻳﺸﺄﹾ ﻳﺮﺣﻤﻜﹸﻢ ﺃﹶﻭ ﺇِﻥ ﻳﺸﺄﹾ ﻳﻌﺬﱢﺑﻜﹸﻢ ﻭﻣﺎ ﺃﹶﺭﺳﻠﹾﻨﺎﻙ ﻋﻠﹶﻴﻬِﻢ ﻭﻛِﻴﻼﹰ.
) (2ﳏﻤﺪ ،ﻣﻦ ﺍﻵﻳﺔ ،36ﻭﲤﺎﻣﻬﺎ :ﺇِﻧﻤﺎ ﺍﳊﹶﻴﺎﺓﹸ ﺍﻟﺪﻧﻴﺎ ﻟﹶﻌِﺐ ﻭﻟﹶﻬﻮ ﻭﺇِﻥ ﺗﺆﻣِﻨﻮﺍﹾ ﻭﺗﺘﻘﹸﻮﺍﹾ ﻳﺆﺗِﻜﹸﻢ ﺃﹸﺟـﻮﺭﻛﹸﻢ ﻭﻟﹶـﺎ ﻳـﺴﺄﹶﻟﹾﻜﹸﻢ
ﺃﹶﻣﻮﺍﻟﹶﻜﹸﻢ.
) (3ﺍﻟﻨﺤﻞ ،ﻣﻦ ﺍﻵﻳﺔ ،18ﻭﲤﺎﻣﻬﺎ :ﻭﺇِﻥ ﺗﻌﺪﻭﺍﹾ ﻧِﻌﻤﺔﹶ ﺍﻟﻠﹼﻪِ ﻻﹶ ﺗﺤﺼﻮﻫﺎ ﺇِﻥﱠ ﺍﻟﻠﹼﻪ ﻟﹶﻐﻔﹸﻮﺭ ﺭﺣِﻴﻢ.
) (4ﺍﻟﺒﻘﺮﺓ ،ﻣﻦ ﺍﻵﻳﺔ ،106ﻭﲤﺎﻣﻬﺎ :ﻣﺎ ﻧﻨﺴﺦ ﻣِﻦ ﺁﻳﺔٍ ﺃﹶﻭ ﻧﻨﺴِﻬﺎ ﻧﺄﹾﺕِ ﺑِﺨﻴﺮٍ ﻣﻨﻬﺎ ﺃﹶﻭ ﻣِﺜﹾﻠِﻬﺎ ﺃﹶﻟﹶﻢ ﺗﻌﻠﹶﻢ ﺃﹶﻥﱠ ﺍﻟﻠﹼﻪ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﻗﹶﺪِﻳﺮ.
) (5ﺍﻟﺒﻘﺮﺓ ،ﻣﻦ ﺍﻵﻳﺔ ،197ﻳﻨﻈﺮ ﲤﺎﻣﻬﺎ :ﺹ.78
) (6ﺍﻟﻨﺴﺎﺀ ،ﻣﻦ ﺍﻵﻳﺔ ،123ﻭﲤﺎﻣﻬﺎ :ﻟﱠﻴﺲ ﺑِﺄﹶﻣﺎﻧِﻴﻜﹸﻢ ﻭﻻ ﺃﹶﻣﺎﻧِﻲ ﺃﹶﻫﻞِ ﺍﻟﹾﻜِﺘﺎﺏِ ﻣﻦ ﻳﻌﻤﻞﹾ ﺳﻮﺀﺍﹰ ﻳﺠﺰ ﺑِﻪِ ﻭﻻﹶ ﻳﺠِﺪ ﻟﹶﻪ ﻣِـﻦ
ﺩﻭﻥِ ﺍﻟﻠﹼﻪِ ﻭﻟِﻴﺎﹰ ﻭﻻﹶ ﻧﺼِﲑﺍﹰ .
) (7ﺍﻟﻄﻼﻕ ،ﻣﻦ ﺍﻵﻳﺘﲔ ،03-02ﻭﲤﺎﻣﻬﻤﺎ :ﻓﹶﺈِﺫﹶﺍ ﺑﻠﹶﻐﻦ ﺃﹶﺟﻠﹶﻬﻦ ﻓﹶﺄﹶﻣﺴِﻜﹸﻮﻫﻦ ﺑِﻤﻌﺮﻭﻑٍ ﺃﹶﻭ ﻓﹶﺎﺭِﻗﹸﻮﻫﻦ ﺑِﻤﻌﺮﻭﻑٍ ﻭﺃﹶﺷـﻬِﺪﻭﺍﹾ
ﺫﹶﻭﻱ ﻋﺪﻝٍ ﻣﻨﻜﹸﻢ ﻭﺃﹶﻗِﻴﻤﻮﺍﹾ ﺍﻟﺸﻬﺎﺩﺓﹶ ﻟِﻠﱠﻪِ ﺫﹶﻟِﻜﹸﻢ ﻳﻮ ﻋﻆﹸ ﺑِﻪِ ﻣﻦ ﻛﹶﺎﻥﹶ ﻳﺆﻣِﻦ ﺑِﺎﻟﻠﱠﻪِ ﻭﺍﻟﹾﻴﻮﻡِ ﺍﻟﹾﺂﺧِﺮِ ﻭﻣﻦ ﻳﺘﻖِ ﺍﻟﻠﱠﻪ ﻳﺠﻌﻞ ﻟﱠﻪ ﻣﺨﺮﺟﺎﹰ
ﻭﻳﺮﺯﻗﹾﻪ ﻣِﻦ ﺣﻴﺚﹸ ﻟﹶﺎ ﻳﺤﺘﺴِﺐ ﻭﻣﻦ ﻳﺘﻮﻛﱠﻞﹾ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪِ ﻓﹶﻬﻮ ﺣﺴﺒﻪ ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﺑﺎﻟِﻎﹸ ﺃﹶﻣﺮِﻩِ ﻗﹶﺪ ﺟﻌﻞﹶ ﺍﻟﻠﱠﻪ ﻟِﻜﹸﻞﱢ ﺷﻲﺀٍ ﻗﹶﺪﺭﺍﹰ .
) (8ﺫﻫﺐ ﺍﻷﺧﻔﺶ)ﺕ221ﻫـ( ﻭﺍﻟﺰﺟﺎﺝ)ﺕ311ﻫـ( ﻭﺍﻟﺒﻐﺪﺍﺩﻳﻮﻥ ﺇﱃ ﺃﺎ ﻣﺮﻛﺒﺔ ﻣﻦ )ﻣﻪ (ﲟﻌﻨﻰ ﺍﺳـﻜﺖ ،ﻭﻣـﺎ
ﺍﻟﺸﺮﻃﻴﺔ ،ﻭﻻ ﲣﺮﺝ ﻋﻦ ﻛﻮﺎ ﺍﲰﺎ ﻛﻤﺎ ﻳﺮﻯ ﺍﳉﻤﻬﻮﺭ ،ﺧﻼﻓﺎ ﳌﻦ ﺯﻋﻢ ﺃﺎ ﺗﻜﻮﻥ ﺣﺮﻓﺎ ﲟﻌﻨـﻰ )ﺇﻥﹾ( ،ﺫﻛـﺮ ﺫﻟـﻚ
ﺍﻟﺴﻬﻴﻠﻲ)ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺕ581ﻫـ( ،ﻭﺍﺳﺘﺪﻟﻮﺍ ﻋﻠﹶﻰ ﺍﲰﻴﺘﻬﺎ ﺑﻌـﻮﺩ ﺍﻟـﻀﻤﲑ ﻋﻠﻴﻬـﺎ .ﻳﻨﻈـﺮ :ﺍﺭﺗـﺸﺎﻑ
ﺍﻟﻀﺮﺏ ،547/2:ﻭﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ،205/4:ﻭﻣﻐﲏ ﺍﻟﻠﱠﺒﻴﺐ.533/1:
) (9ﺍﻷﻋﺮﺍﻑ ،ﻣﻦ ﺍﻵﻳﺔ .132ﻳﻨﻈﺮ ﲤﺎﻣﻬﺎ :ﺹ.47
103
ﻭﺍﻟﹾﻤﻀﺎﺭِﻉ ﻣﻨﺼﻮﺏ ﺑﺈِﺿﻤﺎﺭِ "ﺃﻥﹾ" ﺟﻮﺍﺯﺍ ،ﻭ"ﻧﺎ" ﻣﻔﹾﻌﻮﻝﹲ ،ﻭﺍﻟﻔﹶﺎﻋِﻞﹸ ﻣﻀﻤﺮ ،ﻭ"ﻓﹶﻤﺎ" ،ﺍﻟﻔﹶـﺎﺀُ ﺭﺍﺑِﻄﹶـ ﹲﺔ
ﻟِﻠﹾﺠﻮﺍﺏِ ،ﻭ"ﻣﺎ" ﻧﺎﻓِﻴﺔﹲ ﻭﺍﻟﻀﻤﲑ ﺇِﻣﺎ ﺍِﺳﻤﻬﺎ ،ﺃﹶﻭ ﻣﺒﺘﺪﺃ ،ﻭ"ﻟﹶﻚ "ﺟﺎﺭ ﻭﻣﺠﺮﻭﺭ ﻣﺘﻌﻠﱢﻖ ﺑِﻤﺆﻣِﻨﻴﻦِ ﻣﺤﻠﱡـﻪ
ﻧﺼﺐ ﺧﺒﺮِ "ﻣﺎ" ،ﺃﹶﻭ ﺭﻓﹾﻊ ﺧﺒﺮِ ﺍﻟﹾﻤﺒﺘﺪﺇِ ،ﻭﺍﳉﹸﻤﻠﹶﺔﹸ ﺍِﺳﻤِﻴَﺔﹲ ﻣﺤﻠﱡﻬﺎ ﺟﺰﻡ؛ ﻟِﺄﹶﻧﻬﺎ ﺟﺰﺍﺀُ ﺷﺮﻁٍ ﺟﺎﺯِﻡٍ.
)ﻭﺇِﺫﹾﻣﺎ( :ﻛﹶﻘﻮﻟﻪِ/:
) (1
ﺑِﻪِ ﺗﻠﹾـﻒِ ﻣـﻦ ﺇﻳـﺎﻩ ﺗـﺄﹾﻣﺮ ﺁﺗِﻴـﺎ ﻭﺇﻧﻚ ﺇِﺫﹾﻣـﺎ ﺗـﺄﹾﺕِ ﻣـﺎ ﺃﹶﻧـﺖ ﺁﻣـﺮ ]21ﻅ[
)ﻭﺃﹶﻱ :(2)(ﻭﻫﻲ ﻋﺎﻣﺔﹲ ﰲ ﺫﹶﻭِﻱ ﺍﻟﻌﻠﹶﻢِ ،ﻭﻏﹶﲑِﻫِﻢ ﻭﻫﻲ ﺑِﺤﺴﺐِ ﻣﺎ ﺗﻀﺎﻑ ﺇِﻟﻴﻪِ ﻓﺈﻥﹾ ﺃﹸﺿِﻴﻔﹶﺖ ﺇﱃ ﻇﹶﺮﻑِ
ﺯﻣﺎﻥِ ﻛﹶﺎﻧﺖ ﻇﹶﺮﻑ ﺯﻣﺎﻥِ ،ﻭﺇِﻥﹾ ﺃﹸﺿِﻴﻔﹶﺖ ﺇﱃ ﻇﹶﺮﻑِ ﻣﻜﹶﺎﻥٍ ﻛﹶﺎﻧﺖ ﻇﹶﺮﻑ ﻣﻜﹶﺎﻥٍ ،ﺃﹶﻭ ﺇﱃ ﻏﹶﲑِﻫِﻤﺎ ،ﻟﹶـ ﻢ
ﺗﻜﹸﻦ ﻇﹶﺮﻓﹰﺎ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺃﹶﻳﺎﹰ ﻣﺎ ﺗﺪﻋﻮﺍﹾ ﻓﹶﻠﹶﻪ ﺍﻷَﺳﻤﺎﺀ ﺍﻟﹾﺤﺴﻨﻰ " ،(3)ﻓﹶﺄﹶﻱ "ﺍِﺳﻢ ﺷﺮﻁٍ ﺟـﺎﺯِﻡٍ
ﻭﻣﻔﹾﻌﻮﻝِ "ﺗﺪﻋﻮﺍ" ،ﻭ"ﻣﺎ" ﺻِﻠﹶﺔﹲ ،ﻭ"ﺗﺪﻋﻮﺍ" ﻓِﻌﻞﹸ ﺍﻟﺸﺮﻁِ ﻣﺠﺰﻭﻡ ،ﺑِﺤﺬﹾﻑِ ﺍﻟﻨﻮﻥِ ،ﻭ"ﻓﹶﻠﹶﻪ ،"ﺍﻟﻔﹶﺎﺀُ ﺭﺍﺑِﻄﹶﺔﹲ
ﻭ"ﻟﹶﻪ "ﻣﺤﻠﱡﻪ ﺭﻓﹾﻊ ﺧﱪٍ ﻣﻘﹶﺪﻡٍ ،ﻭﺍﻷﺳﻤﺎﺀُ ﻣﺒﺘﺪﺃﹲ ﻣﺆﺧﺮ ،ﻭ"ﺍﳊﹸﺴﻨﻰ" ﻧﻌﺖ ،ﻭﺍﳉﹸﻤﻠﺔﹸ ﻣﺤﻠﱡﻬﺎ ﺟﺰﻡ.
) (4
ﻭﻛﹶﺬِﻟﹶﻚ ﻛﹸﻞﱡ ﺟﻤﻠﹶﺔٍ ﻭﻗﹶﻌﺖ ﺑﻌﺪ ﺍﻟﻔﹶﺎﺀِ ﺍﻟﺮﺍﺑِﻄﹶﺔِ ﻟِﻠﹾﺸﺮﻁِ ﺍﳉﹶﺎﺯِﻡِ ﺑِﺠﺰﺍﺋِﻪِ ،ﺃﹶﻭ ﺑﻌﺪ" ﺇِﺫﹶﺍ" ﺍﻟﻔﹸﺠﺎﺋِﻴﺔِ
ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺇِﺫﹶﺍ ﻫﻢ ﻳﻘﹾﻨﻄﹸﻮﻥﹶ .(5)
)ﻭﻣﺘﻰ( :ﳓﻮ ﻗﻮﻟﻪ:
) (6
ﻣـﺘﻰ ﺃﹶﺿـﻊِ ﺍﻟﻌِﻤﺎﻣـﺔﹶ ﺗﻌﺮِﻓﹸﻮﻧِـﻲ ....................................
) (1ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﻄﻮﻳﻞ ،ﻭﻫﻮ ﺑﻼ ﻧﺴﺒﺔ ﰲ :ﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ ،99ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ ،338/2:ﻭﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ.16/4:
) (2ﻭﺃﻱ ﻣﻌﻨﺎﻫﺎ ﻣﻌﻨﻰ ﻣﺎ ﺗﻀﺎﻑ ﺇﻟﻴﻪ ،ﻓﺈﻥ ﺃﺿﻴﻔﺖ ﻟﻌﺎﻗﻞ ﻛﺎﻧﺖ ﻟﻌﺎﻗﻞ ﻭﺇﻥ ﺃﺿﻴﻔﺖ ﻟﻐﲑ ﻋﺎﻗﻞ ﻛﺎﻧﺖ ﻟﻐﲑ ﻋﺎﻗـﻞ...
ﻳﻨﻈﺮ :ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﺍﳊﺎﺝ :ﺹ.63
) (3ﺍﻹﺳﺮﺍﺀ ،ﻣﻦ ﺍﻵﻳﺔ ،110ﻭﲤﺎﻣﻬﺎ :ﻗﹸﻞِ ﺍﺩﻋﻮﺍﹾ ﺍﻟﻠﹼﻪ ﺃﹶﻭِ ﺍﺩﻋﻮﺍﹾ ﺍﻟﺮﺣﻤـﻦ ﺃﹶﻳﺎﹰ ﻣﺎ ﺗﺪﻋﻮﺍﹾ ﻓﹶﻠﹶﻪ ﺍﻷَﺳﻤﺎﺀ ﺍﻟﹾﺤﺴﻨﻰ ﻭﻻﹶ ﺗﺠﻬﺮ
ﺑِﺼﻼﹶﺗِﻚ ﻭﻻﹶ ﺗﺨﺎﻓِﺖ ﺑِﻬﺎ ﻭﺍﺑﺘﻎِ ﺑﻴﻦ ﺫﹶﻟِﻚ ﺳﺒِﻴﻼﹰ .
) (4ﺗﻘﺘﺮﻥ ﲨﻠﺔ ﺍﳉﻮﺍﺏ ﺑﺈﺫﺍ ﺍﻟﻔﺠﺎﺋﻴﺔ ،ﺑﺪﻻﹰ ﻣﻦ ﺍﻟﻔﺎﺀ ﻣﱴ ﺍﺳﺘﻮﰱ ﺍﻟﻜﻼﻡ ﺃﺭﺑﻌﺔ ﺷﺮﻭﻁ :ﺍﻷﻭﻝ :ﺃﻥ ﺗﻜﻮﻥ ﺃﺩﺍﺓ ﺍﻟـﺸﺮﻁ
"ﺇﻥﹾ" ﺃﻭ "ﺇﺫﺍ" ﺍﻟﺸﺮﻃﻴﺔ ﻏﲑ ﺍﳉﺎﺯﻣﺔ ،ﺍﻟﺜﺎﱐ :ﺃﻥ ﺗﻜﻮﻥ ﲨﻠﺔ ﺍﳉﻮﺍﺏ ﺍﲰﻴﺔ ﻣﻮﺟﺒﺔ ،ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﳉﻤﻠﺔ ﺍﻻﲰﻴﺔ
ﺍﳌﻮﺟﺒﺔ ﻏﲑ ﻃﻠﺒﻴﺔ ،ﺍﻟﺮﺍﺑﻊ :ﺃﻻﱠ ﺗﻘﺘﺮﻥ ﻫﺬﻩ ﺍﳉﻤﻠﺔ ﺍﻻﲰﻴﺔ ﺍﳌﻮﺟﺒﺔ ﻏﲑ ﺍﻟﻄﻠﺒﻴﺔ ﺑﺈﻥ ﺍﳌﺆﻛﺪﺓ .ﻳﻨﻈﺮ :ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ.212/4
) (5ﺍﻟﺮﻭﻡ ،ﻣﻦ ﺍﻵﻳﺔ ،36ﻭﲤﺎﻣﻬﺎ :ﻭﺇِﺫﹶﺍ ﺃﹶﺫﹶﻗﹾﻨﺎ ﺍﻟﻨﺎﺱ ﺭﺣﻤﺔﹰ ﻓﹶﺮِﺣﻮﺍﹾ ﺑِﻬﺎ ﻭﺇِﻥ ﺗﺼِﺒﻬﻢ ﺳﻴﺌﹶﺔﹲ ﺑِﻤﺎ ﻗﹶﺪﻣﺖ ﺃﹶﻳـﺪِﻳﻬِﻢ ﺇِﺫﹶﺍ ﻫـﻢ
ﻳﻘﹾﻨﻄﹸﻮﻥﹶ .
) (6ﻫﺬﺍ ﻋﺠﺰ ﺑﻴﺖ ﻣﻦ ﺍﻟﻮﺍﻓﺮ ﰲ ﺍﻟﻜﺘﺎﺏ ،207/3:ﻭﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ :ﻣﺎﺩﺓ )ﺟﻼ( ،ﻭﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ 127/4:ﻟﺴﺤﻴﻢ ﺑـﻦ
.......................... ﺃﻧﺎ ﺍﺑﻦ ﺟـﻼﹶ ﻭﻃـﻼﱠﻉِ ﺍﻟﺜﱠﻨﺎﻳـﺎ ﻭﺛﻴﻞ ﻭﺻﺪﺭ ﺍﻟﺒﻴﺖ:
ﻭﺳﺤﻴﻢ ﺑﻦ ﻭﺛﻴﻞ ﺍﻟﺮﻳﺎﺣﻲ ﺷﺎﻋﺮ ﳐﻀﺮﻡ ،ﻋﺎﺵ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺃﺭﺑﻌﲔ ﺳﻨﺔﹰ ،ﻭﰲ ﺍﻻﺳﻼﻡ ﺳﺘﲔ ﺳﻨﺔ ،ﻏﻠﺐ ﻋﻠﹶـﻰ ﺷـﻌﺮﻩ
ﺍﳋﺸﻮﻧﺔ ﺗﻮﰲ ﻋﺎﻡ50ﻫـ ،ﻋﺪﻩ ﺍﺑﻦ ﺳﻼﻡ ﻣﻦ ﺷﻌﺮﺍﺀ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻣﻦ ﺍﻹﺳﻼﻣﻴﲔ .ﻳﻨﻈﺮ :ﻃﺒﻘﺎﺕ ﺍﻟﺸﻌﺮﺍﺀ :ﺹ=174
104
"ﻓﹶﻤﺘﻰ" ﺍِﺳﻢ ﺷﺮﻁٍ ،ﻭﻫﻮ ﻇﹶﺮﻑ ﺯﻣﺎﻥٍ ﻟِﺘﻌﻤِﻴﻢِ ﺍﻷَﺯﻣِﻨﺔِ ،ﻭ"ﺃﹶﺿﻊِ" ﻓِﻌﻞﹸ ﺍﻟﺸﺮﻁِ ﻭﻫﻮ ﻣﺠﺰﻭﻡ،
ﻭﻋﻼﹶﻣﺔﹸ ﺟﺰﻣِﻪِ ﺳﻜﹸﻮﻥﹸ ﺁﺧﺮِﻩِ ،ﰲ ﺍﻟﻮﻗﹾﻒِ ﻭﻛﹶﺴﺮٍ ﰲ ﺍﻟﻮﺻﻞِ ﻟِﺎِﻟﹾﺘِﻘﹶﺎﺀِ ﺍﻟﺴﺎﻛِﻨﻴﻦِ ،ﻭ"ﺍﻟﻌﻤﺎﻣﺔِ" ﻣﻔﹾﻌﻮﻝﹲ ﺑِﻪِ،
ﻭ"ﺗﻌﺮﻓﹸﻮﻧِﻲ" ﺟﻮﺍﺏ ﺍﻟﺸﺮﻁِ ﻭﻫﻮ ﻣﺠﺰﻭﻡ ﺑِﺤﺬﹾﻑِ ﻧﻮﻥِ ﺍﻟﺮﻓﹾﻊِ ﻣِﻨﻪ ،ﻭﺍﻷَﺻﻞﹸ :ﺗﻌﺮِﻓﹸﻮﻧِﲏ ﺑﻨﻮﻧﲔ ،ﺍﻷُﻭﻟﹶﻰ
ﻧﻮﻥﹸ ﺍﻟﺮ ﹾﻓﻊِ ﻭﺍﻟﺜﱠﺎﻧِﻴﺔﹸ ﻧﻮﻥﹸ ﺍﻟﻮِﻗﹶﺎﻳﺔِ.
)ﻭﺃﹶﻳﺎﻥﹶ( :ﻛﹶﻘﻮﻟﻪِ:
) (1
ﻟﹶﻢ ﺗﺪﺭِﻙِ ﺍﻷَﻣﻦ ﻣِﻨﺎ ﻟﹶﻢ ﺗـﺰﻝﹾ ﺣـﺬِﺭﺍ ﺃﹶﻳﺎﻥﹶ ﻧﺆﻣِﻨـﻚ ﺗـﺄﹾﻣﻦ ﻏﹶﻴﺮﻧـﺎ ﻭﻣﺘـﻰ
"ﻓﹶﺄﹶﻳﺎﻥﹶ" ﻇﹶﺮﻑ ﺯﻣﺎﻥٍ ﻛﹶﻤﺘﻰ ،ﻭﻗﹶﺪ ﺗﺴﺘﻌﻤﻞﹸ ﰲ ﺍﻷَﺯﻣِﻨﺔِ ﺍﻟﱠﺘِﻲ ﺗﻘﹶﻊ ﻓِﻴﻬﺎ ﺍﻷُﻣﻮﺭ ﺍﻟﻌِﻈﹶﺎﻡ ،ﻭﺯﻋﻢ ﺑﻌﻀﻬﻢ:
) (3
»ﺃﹶﻧﻬﺎ ﻟِﺘﻌﻤِﻴﻢِ ﺍﻷَﺣﻮﺍﻝِ«) (2ﻭﺍﻟﹾﻤﺸﻬﻮﺭ ﻓِﻴﻬﺎ ﻓﹶﺘﺢ ﺍﳍﹶﻤﺰﺓِ ،ﻭﺍﻟﻨﻮﻥﹸ ،ﻭﻛﹶﺴﺮ ﺍﳍﹶﻤﺰﺓِ ﻟﹸﻐﺔﹸ ﺳﻠِﻴﻢٍ.
)ﻭﺃﹶﻳﻦ :(ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺃﹶﻳﻨﻤﺎ ﺗﻜﹸﻮﻧﻮﺍﹾ ﻳﺪﺭِﻛﻜﱡﻢ ﺍﻟﹾﻤﻮﺕ" ،(4) ﻓﹶﺄﹶﻳﻨﻤﺎ" ﺍِﺳﻢ ﺷﺮﻁٍ ﻭﻫﻮ ﻇﹶـﺮﻑ
ﻣﻜﹶﺎﻥٍ ﻣﻨﺼﻮﺏ" ﺑِﺘﻜﹸﻮﻧﻮﺍ" ،ﻭ"ﻣﺎ" ﺻِﻠﹶﺔﹲ ،ﻭ"ﺗﻜﻮﻧﻮﺍ" ﻓِﻌﻞﹸ ﺍﻟﺸﺮﻁِ ،ﻭﻫﻮ ﻣﺠﺰﻭﻡ ﺑِﺤـﺬﹾﻑِ ﺍﻟﻨـﻮﻥِ،
ﻭَ"ﻳﺪﺭِﻙُ" ﺟﻮﺍﺏ ﺍﻟﺸﺮﻁِ ﻭﻫﻮ ﻣﺠﺰﻭﻡ ﺑِﺴﻜﻮﻥِ ﺁﺧِﺮِﻩِ.
]22ﻭ[ )ﻭﺃﹶﻧﻰ(- / :ﺑِﻔﹶﺘﺢِ ﺍﳍﹶﻤﺰﺓِ ﻭﺍﻟﻨﻮﻥِ -ﳓﻮ ﻗﻮﻟﻪ:
) (5
............................ ﻓﹶﺄﹶﺻﺒﺤﺖ ﺃﻧﻰ ﺗﺄﹾﺗِﻬﺎ ﺗﺴﺘﺠِﺮ ﺑِﻬـﺎ
ﻭﻗﻮﻟﻪ:
) (1
ﺇِﺫﹶﺍ ﻏﹶﻴﺮ ﻣـﺎ ﻳﺮﺿِـﻴﻜﹸﻤﺎ ﻻﹶ ﻳﺤـﺎﻭِﻝﹸ ﺧﻠِﻴﻠﹶــﻲ ﺃﻧــﻰ ﺗﺄﹾﺗِﻴــﺎﻧِﻲ ﺗﺄﹾﺗِﻴــﺎ
"ﻓﺄﻧﻰ" ﺍِﺳﻢ ﺍﻟﺸﺮﻁِ ،ﻭﻫﻮ ﻇﹶﺮﻑ ﻣﻜﹶﺎﻥٍ ﺃﹶﻳﻀﺎ ،ﻭ"ﺗﺄﹾﺕِ" ﻓِﻌﻞﹸ ﺍﻟﺸﺮﻁِ ،ﻭﻫﻮ ﻣﺠﺰﻭﻡ ﺑِﺤﺬﹾ ِ
ﻑ
ﻧﻮﻥِ ﺍﻟﺮﻓﹾﻊِ ،ﻭﺃﹶﻣﺎ ﺍﻟﻨﻮﻥﹸ ﺍﻟﹾﻤﻮﺟﻮﺩﺓﹸ ،ﻓﹶﻬِﻲ ﻧﻮﻥﹸ ﺍﻟﻮِﻗﹶﺎﻳﺔِ ،ﻭ"ﺗﺄﺗِﻴﺎ" ﺍﻟﺜﱠﺎﻧِﻴﺔﹸ ﺟﻮﺍﺏ ﺍﻟﺸﺮﻁِ ،ﻭﻫﻮ ﻣﺠـﺰﻭﻡ
ﺑِﺤﺬﹾﻑِ ﺍﻟﻨﻮﻥِ.
)ﻭﺣﻴﺜﹸﻤﺎ( :ﳓﻮ ﻗﻮﻟﻪ:
) (2
ـﻪ ﻧﺠﺎﺣﺎ ﰲ ﻏﹶﺎﺑِﺮِ ﺍﻷَﺯﻣــﺎ ِﻥ ﺣﻴﺜﹸﻤﺎ ﺗﺴﺘﻘِﻢ ﻳﻘﹶــﺪﺭ ﻟﹶﻚ ﺍﻟﻠﱠــ
ﻭَ"ﺣﻴﺜﹸﻤﺎ"ِ،ﺍﺳﻢ ﺷﺮﻁٍ ،ﻭﻫﻮ ﻇﹶﺮﻑ ﻣﻜﹶﺎﻥٍ ﺃﹶﻳﻀﺎ،ﻭ"ﺗﺴﺘﻘِﻢ "ﻓِﻌﻞﹸ ﺍﻟﺸﺮﻁِ ،ﻭﻫﻮ ﳎﺰﻭﻡ ﺑِﺴﻜﹸﻮﻥِ ﺁﺧِﺮِﻩِ
ﻭﺍﻷَﺻﻞﹸ ﺗﺴﺘﻘِﻴﻢ ﺣﺬِﻓﹶﺖِ ﺍﻟﻴﺎﺀُ ﻟِﺎِﻟﹾﺘِﻘﹶﺎﺀِ ﺍﻟﺴﺎﻛِﻨﻴﻦِ ،ﻭ"ﻳﻘﹶﺪﺭ"ﺟﻮﺍﺏ ﺍﻟﺸﺮﻁِ ،ﻭﻫﻮ ﳎﺰﻭﻡ ﺑِﺴﻜﹸﻮﻥِ ﺁﺧِﺮِﻩِ.
)ﻭﻛﹶﻴﻔﹶﻤﺎ( :ﻟِﺘﻌﻤِﻴﻢِ ﺍﻷَﺣﻮﺍﻝِ ﳓﻮ ،ﻛﹶﻴﻔﹶﻤﺎ ﺗﺼﻨﻊ ﺃﹶﺻﻨﻊ ﻣﻌﻚ ،ﻭﺗﻜﹸﻦ ﺃﹶﻛﹸﻦ ﻣﻌﻚ ﻭﺗﺒِـﻊ ﺍﻟﹾﻤـﺼﻨﻒ:
) (3
» ﰲ ﻋﺪ ﻛﹶﻴﻔﹶﻤﺎ ﻣِﻦ ﺍﳉﹶﻮﺍﺯِﻡِ ﺍﻟﻜﹸﻮﻓِﻴﲔ ﻭﰲ ﺑﻌﺾِ ﺍﻟﻨﺴﺦِ ﺯِﻳﺎﺩﺓﹰ ﻋﻠﹶﻰ ﻣﺎ ﻣﺮ.«
)ﻭﺇِﺫﹶﺍ ﰲ ﺍﻟﺸﻌﺮِ( :ﳓﻮ ﻗﻮﻟﻪ:
) (5
ﻭﺇِﺫﹶﺍ ﺗــﺼِﺒﻚ ﺧــﺼﺎﺻﺔﹲ ﻓﹶﺘﺠﻤــﻞِ ﺍِﺳﺘﻐﻦِ) (4ﻣـﺎ ﺃﹶﻏﹾﻨـﺎﻙ ﺭﺑـﻚ ﺑِـﺎﻟﻐِﻨﻰ
ﻭﺍﻟﺸﻌﺮﺍﺀ:ﺹ ،171ﻭﺍﻷﻋﻼﻡ240/5: = ﺍﺳﺘﻘﺮ ﺑﺎﻟﻜﻮﻓﺔ ﺣﱴ ﺩﻓﻦ ﺎ ،ﻭﻫﻮ ﺍﺑﻦ ﻣﺎﺋﺔ ﻭﺳﺒﻊ ﻭﲬﺴﲔ ﺳﻨﺔ .ﻳﻨﻈﺮ :ﺍﻟﺸﻌﺮ
ﻭﻣﻌﺠﻢ ﺍﻟﺸﻌﺮﺍﺀ:ﺹ .111ﻭﻳﺮﻭﻯ ﰲ ﻣﻨﺎﺳﺒﺘﻬﺎ ﺃﻥ ﻟﺒﻴﺪﺍ ﻳﻌﺪﺩ ﻋﻠﹶﻰ ﻋﻤﻪ ﺃﰊ ﺑﺮﺍﺀِ ،ﻭﻛﺎﻥ ﻋﻤﻪ ﻗﺪ ﺗﻌﺪﻯ ﻋﻠﹶﻰ ﺟﺎﺭِ ﻟﻠﺒﻴﺪ
ﻓﻐﻀﺐ.
) (1ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﻄﻮﻳﻞ ،ﻭﻫﻮ ﺑﻼ ﻧﺴﺒﺔ ﰲ :ﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ ،339/2:ﻭﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ ،16/4:ﻭﻗﺪ ﺭﻭﻱ ﺃﺧﺎ ﺑـﺪﻝ ﺇﺫﺍ
ﰲ ﺍﳌﺼﺪﺭﻳﻦ ﺍﳌﺬﻛﻮﺭﻳﻦ ﻭﻛﺬﺍ ﰲ )ﻫـ( ،ﻭﺃﻇﻨﻪ ﺳﻬﻮﺍ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ،ﻭﺍﻟﺸﺎﻫﺪ ﻓﻴﻪ ﻗﻮﻟﻪ :ﺃﻧﻲ ﺗﺄﺗﻴﺎﱐ ﺗﺄﺗﻴﺎ ..ﺍﱁ ،ﺣﻴـﺚ
ﺟﺰﻡ ﺑﺄﻧﻰ ﻓﻌﻠﲔ ﺃﺣﺪﳘﺎ ﺗﺄﺗﻴﺎﱐ ﻓﻌﻞ ﺍﻟﺸﺮﻁ ،ﻭﺍﻟﺜﺎﱐ ﺗﺄﺗﻴﺎ ﺟﻮﺍﺑﻪ.
) (2ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﳋﻔﻴﻒ ،ﻭﻫﻮ ﺑﻼ ﻧﺴﺒﺔ ﰲ :ﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ ،98ﻭﻣﻐﲏ ﺍﻟﻠﱠﺒﻴﺐ ،220/1:ﻭﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ.16/4:
) (3ﺫﻫﺐ ﺍﻟﻜﻮﻓﻴﻮﻥ ﺇﱃ ﺃﻥ ﻛﻴﻒ ﻳﺠﺎﺯﻯ ﺎ ﻛﻤﺎ ﻳﺠﺎﺯﻯ ﲟﱴ ،ﻭﺃﻳﻨﻤﺎ ،ﺃﻣﺎ ﺍﻟﺒﺼﺮﻳﻮﻥ ﻓﻘﺎﻟﻮﺍ ﻻ ﳚﻮﺯ ﺍﺎﺯﺍﺓ ﺎ .ﻳﻨﻈﺮ:
ﺍﻹﻧﺼﺎﻑ ﰲ ﻣﺴﺎﺋﻞ ﺍﳋﻼﻑ ،643/2:ﻭﻣﻐﲏ ﺍﻟﻠﱠﺒﻴﺐ.345/1:
) (4ﰲ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻭﺍﺳﺘﻐﻦ ،ﺃﻣﺎ ﰲ )ﺃ( ﻭ)ﻫـ( ﻓﺒﺪﻭﻥ ﺍﻟﻮﺍﻭ .ﻳﻨﻈﺮ :ﺍﻟﻠﺴﺎﻥ :ﻣﺎﺩﺓ )ﻛﺮﺏ(.
) (5ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﻜﺎﻣﻞ ﰲ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ :ﻣﺎﺩﺓ )ﻛﺮﺏ( ،ﻭﻫﻮ ﻟﻌﺒﺪ ﺍﻟﻘﻴﺲ ﺑﻦ ﺧﻔﺎﻑ ﺍﻟﱪﲨﻲ ،ﻭﺑـﻼ ﻧـﺴﺒﺔ ﰲ ﻣﻐـﲏ
ﻭﺇﺫﺍ ﻋﺰﻣﺖ ﻋﻠﹶﻰ ﺍﳍﻮﻯ ﻓﺘﻮﻛﱠﻞِ ﻭﺍﺳﺘﺄﹾﻥِ ﺣﻠﻤﻚ ﰲ ﺃﻣﻮﺭِﻙ ﻛﻠﱢﻬﺎ ﺍﻟﻠﱠﺒﻴﺐ ،162/1ﻭﻗﺒﻠﻪ:
ﻭﻫﻮ ﺃﺑﻮ ﺟﺒﻴﻞ ﻋﺒﺪ ﻗﻴﺲ ﺑﻦ ﺧﻔﺎﻑ ﻣﻦ ﺑﲏ ﻋﻤﺮﻭ ﺑﻦ ﺣﻨﻈﻠﺔ ﻣﻦ ﺍﻟﱪﺍﺟﻢ ،ﺷﺎﻋﺮ ﺟﺎﻫﻠﻲ ﺷﺮﻳﻒ ﻋﺎﺻﺮ ﺣﺎﰎ ﺍﻟﻄـﺎﺋﻲ
ﺟﺎﺀ ﺇﻟﻴﻪ ﰲ ﺩﻣﺎﺀ ﲢﻤﻠﻬﺎ ﻋﻦ ﻗﻮﻣﻪ ﻓﻌﺠﺰ ﻋﻨﻬﺎ ،ﻓﺄﻋﻄﺎﻩ ﺣﺎﰎ ﺃﻛﺜﺮ ﻣﻦ ﺛﻼﲦﺎﺋﺔ ﺑﻌﲑ .ﻳﻨﻈﺮ :ﺍﳌﻔﻀﻠﻴﺎﺕ ،ﺍﺥ :ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ
ﺍﳌﻔﻀﻞ ﺍﻟﻀﺒﻲ ،ﺗﺢ ﻭﺵ :ﳏﻤﺪ ﻧﺒﻴﻞ ﻃﺮﻳﻔﻲ ،ﺩﺍﺭ ﺻﺎﺩﺭ ،ﺑﲑﻭﺕ ،ﻁ1424 ،1ﻫـ2003-ﻡ.305/2 :
106
"ﻓﹶﺈِﺫﹶﺍ" ﻇﹶﺮﻑ ﻣﺴﺘﻘﹾﺒِﻞﹲ ﺧﺎﻓِﺾ ﻟِﺸﺮﻃِﻪِ ﻣﻨﺼﻮﺏ ﺑِﺠﻮﺍﺑِﻪِ ﺻﺎﻟِﺢ ﻟِﻐﻴﺮِ ﺫﹶﻟِﻚ ﻭﺇِﻧﻤﺎ ﻋﻤِﻠﹶﺖ" ﺇِﺫﹶﺍ"
ﻓِﻴﻤﺎ ﺫﹶﻛﹶﺮ ،ﻭﺇِﻥﹾ ﻛﹶﺎﻧﺖ ﺷﺮﻃﹰﺎ ﻏﹶﻴﺮ ﺟﺎﺯِﻡٍ ﺣﻤﻼﹰ ﻋﻠﹶﻰ "ﻣﱴ" ،ﻛﹶﻤﺎ ﺃﹸﻫﻤِﻠﹶﺖ" ﻣﱴ" ﺣﻤـﻼﹰ ﻋﻠﻴﻬـﺎ).(1
ﻛﹶﻘﻮﻝِ ﻋﺎﺋﺸﺔ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ» :-ﺇﻥﱠ ﺃﺑﺎ ﺑﻜﹾﺮٍ ﺭﺟﻞﹲ ﺃﹶﺳِﻒ ،ﻭﺇﻧﻪ ﻣﱴ ﻳﻘﹸـﻮﻡ ﻣﻘﹶﺎﻣـﻚ ﻻﹶ ﻳـﺴﻤِﻊِ
ﺍﻟﻨﺎﺱ ،(2)«ﺭﻭﺍﻩ ﺍﺑِﻦ ﺍﳉﹶﻮﺯِﻱ (3)ﰲ ﺟﺎﻣِﻊِ ﺍﻟﹾﻤﺴﺎﻧِﻴﺪِ.
ﻭﻗﹶﺪ ﻓﹸﻬِﻢ ﻣِﻦ ﻛﹶﻼﹶﻡِ ﺍﻟﹾﻤﺼﻨﻒِ ،ﺃﻥﱠ "ﺇِﺫﹾ" ،ﻭ"ﻛﹶﻴﻒ ،"ﻭ"ﺣﻴﺚﹸ" ﻻﹶ ﻳﺠﺰِﻣﻦ ﺇﻻﱠ ﻣـﻊ" ﻣـﺎ")،(4
ﻭﻫﻮ ﻛﹶﺬﹶﻟِﻚ ،ﻭﺃﻣﺎ ﻏﹶﻴﺮﻫﻦ ﻣِﻦ ﺍﻟﹾﺠﻮﺍﺯِﻡِ ﻓﹶﻘِﺴﻤﺎﻥِ:
) (5
ﻗِﺴﻢ ﻳِﻤﺘﻨِﻊ ﺩﺧﻮﻝﹶ "ﻣﺎ" ﻋﻠﹶﻴﻪِ ،ﻭﻫﻮ :ﻣﻦ ،ﻭﻣﺎ ،ﻭﻣﻬﻤﺎ ،ﻭﺃﻧﻰ.
ﻭﻗِﺴﻢ ﻳﺠﻮﺯ ﻓِﻴﻪِ ﺍﻷَﻣﺮﺍﻥِ ،ﻭﻫﻮ : ﺇِﻥﹾ ،ﻭﺃﹶﻱ ،ﻭﻣﺘﻰ ،ﻭﺃﹶﻳﻦ ،ﻭﻛﹶﺬﹶﺍ ﺃﹶﻳﺎﻥﹶ ﺧِﻼﹶﻓﹰﺎ ﻟِﻤﻦ ﻣﻨﻊ ﺯِﻳﺎﺩﺓﹰ
]22ﻅ[ ﻣﺎ ﺑﻌﺪﻫﺎ) (6ﺛﹸﻢ ﺃﹶﺩﻭﺍﺕ ﺍﻟﺸﺮﻭﻁِ /.ﻛﹸﻠﱡﻬﺎ ﻻﹶ ﻳﻠِﻴﻬﺎ ﺇِﻻﱠ ﻓِﻌﻞﹲ ﺇِﻣﺎ ﻇﹶﺎﻫِﺮ ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ ،ﺃﹶﻭ ﻣﺤﺬﹸﻭﻑ ،ﻭﺟﻮﺑﺎ
107
) (1ﺍﻟﺘﻮﺑﺔ ،ﻣﻦ ﺍﻵﻳﺔ ،06ﻭﲤﺎﻣﻬﺎ :ﻭﺇِﻥﹾ ﺃﹶﺣﺪ ﻣﻦ ﺍﻟﹾﻤﺸﺮِﻛِﲔ ﺍﺳﺘﺠﺎﺭﻙ ﻓﹶﺄﹶﺟِﺮﻩ ﺣﺘﻰ ﻳﺴﻤﻊ ﻛﹶﻼﹶﻡ ﺍﻟﻠﹼﻪِ ﺛﹸﻢ ﺃﹶﺑﻠِﻐﻪ ﻣﺄﹾﻣﻨـﻪ
ﺫﹶﻟِﻚ ﺑِﺄﹶﻧﻬﻢ ﻗﹶﻮﻡ ﻻﱠ ﻳﻌﻠﹶﻤﻮﻥﹶ.
) (2ﺍﻟﻨﺴﺎﺀ ،ﻣﻦ ﺍﻵﻳﺔ ،176ﻭﲤﺎﻣﻬﺎ :ﻳﺴﺘﻔﹾﺘﻮﻧﻚ ﻗﹸﻞِ ﺍﻟﻠﹼﻪ ﻳﻔﹾﺘِﻴﻜﹸﻢ ﻓِﻲ ﺍﻟﹾﻜﹶﻼﹶﻟﹶﺔِ ﺇِﻥِ ﺍﻣﺮﺅ ﻫﻠﹶﻚ ﻟﹶﻴﺲ ﻟﹶﻪ ﻭﻟﹶﺪ ﻭﻟﹶﻪ ﺃﹸﺧﺖ ﻓﹶﻠﹶﻬﺎ
ﻧِﺼﻒ ﻣﺎ ﺗﺮﻙ ﻭﻫﻮ ﻳﺮِﺛﹸﻬﺎ ﺇِﻥ ﻟﱠﻢ ﻳﻜﹸﻦ ﻟﱠﻬﺎ ﻭﻟﹶﺪ ﻓﹶﺈِﻥ ﻛﹶﺎﻧﺘﺎ ﺍﺛﹾﻨﺘﻴﻦِ ﻓﹶﻠﹶﻬﻤﺎ ﺍﻟﺜﱡﻠﹸﺜﹶﺎﻥِ ﻣِﻤﺎ ﺗﺮﻙ ﻭﺇِﻥ ﻛﹶﺎﻧﻮﺍﹾ ﺇِﺧﻮﺓﹰ ﺭﺟﺎﻻﹰ ﻭﻧِـﺴﺎﺀ
ﻓﹶﻠِﻠﺬﱠﻛﹶﺮِ ﻣِﺜﹾﻞﹸ ﺣﻆﱢ ﺍﻷُﻧﺜﹶﻴﻴﻦِ ﻳﺒﻴﻦ ﺍﻟﻠﹼﻪ ﻟﹶﻜﹸﻢ ﺃﹶﻥ ﺗﻀِﻠﱡﻮﺍﹾ ﻭﺍﻟﻠﹼﻪ ﺑِﻜﹸﻞﱢ ﺷﻲﺀٍ ﻋﻠِﻴﻢ.
) (3ﺍﻟﻨﺴﺎﺀ ،ﻣﻦ ﺍﻵﻳﺔ ،128ﻭﲤﺎﻣﻬﺎ :ﻭﺇِﻥِ ﺍﻣﺮﺃﹶﺓﹲ ﺧﺎﻓﹶﺖ ﻣِﻦ ﺑﻌﻠِﻬﺎ ﻧﺸﻮﺯﺍﹰ ﺃﹶﻭ ﺇِﻋﺮﺍﺿﺎﹰ ﻓﹶﻼﹶ ﺟﻨﺎﺡ ﻋﻠﹶﻴﻬِﻤﺎ ﺃﹶﻥ ﻳﺼﻠِﺤﺎ ﺑﻴﻨﻬﻤﺎ
ﺻﻠﹾﺤﺎﹰ ﻭﺍﻟﺼﻠﹾﺢ ﺧﻴﺮ ﻭﺃﹸﺣﻀِﺮﺕِ ﺍﻷَﻧﻔﹸﺲ ﺍﻟﺸﺢ ﻭﺇِﻥ ﺗﺤﺴِﻨﻮﺍﹾ ﻭﺗﺘﻘﹸﻮﺍﹾ ﻓﹶﺈِﻥﱠ ﺍﻟﻠﹼﻪ ﻛﹶﺎﻥﹶ ﺑِﻤﺎ ﺗﻌﻤﻠﹸﻮﻥﹶ ﺧﺒِﲑﺍﹰ .
) (4ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ.343-340/2:
) (5ﺍﻹﺳﺮﺍﺀ ،ﻣﻦ ﺍﻵﻳﺔ ،07ﻭﲤﺎﻣﻬﺎ :ﺇِﻥﹾ ﺃﹶﺣﺴﻨﺘﻢ ﺃﹶﺣﺴﻨﺘﻢ ﻟِﺄﹶﻧﻔﹸﺴِﻜﹸﻢ ﻭﺇِﻥﹾ ﺃﹶﺳﺄﹾﺗﻢ ﻓﹶﻠﹶﻬﺎ ﻓﹶﺈِﺫﹶﺍ ﺟﺎﺀ ﻭﻋﺪ ﺍﻵﺧِﺮﺓِ ﻟِﻴـﺴـﺌﹸﻮﺍﹾ
ﻭﺟﻮﻫﻜﹸﻢ ﻭﻟِﻴﺪﺧﻠﹸﻮﺍﹾ ﺍﻟﹾﻤﺴﺠِﺪ ﻛﹶﻤﺎ ﺩﺧﻠﹸﻮﻩ ﺃﹶﻭﻝﹶ ﻣﺮﺓٍ ﻭﻟِﻴﺘﺒﺮﻭﺍﹾ ﻣﺎ ﻋﻠﹶﻮﺍﹾ ﺗﺘﺒِﲑﺍﹰ.
) (6ﺍﻹﺳﺮﺍﺀ ،ﻣﻦ ﺍﻵﻳﺔ ،08ﻭﲤﺎﻣﻬﺎ :ﻋﺴﻰ ﺭﺑﻜﹸﻢ ﺃﹶﻥ ﻳﺮﺣﻤﻜﹸﻢ ﻭﺇِﻥﹾ ﻋﺪﺗﻢ ﻋﺪﻧﺎ ﻭﺟﻌﻠﹾﻨﺎ ﺟﻬﻨﻢ ﻟِﻠﹾﻜﹶﺎﻓِﺮِﻳﻦ ﺣﺼِﲑﺍﹰ .
) (7ﺇﺿﺎﻓﺔ ﻳﻘﺘﻀﻴﻬﺎ ﺍﻟﺴﻴﺎﻕ.
) (8ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ،99/3:ﻛﺘﺎﺏ :ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ،ﺑﺎﺏ :ﻓﻀﻞ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ،ﺍﳊﺪﻳﺚ) ،(120ﻭﻓﻴﻪ :ﻋﻦ ﺃﰊ
ﻫﺮﻳﺮﺓ ﻋﻦ ﺍﻟﻨﱯ ﻗﺎﻝ » :ﻣﻦ ﺻﺎﻡ ﺭﻣﻀﺎﻥ ﺇﳝﺎﻧﺎ ﻭﺍﺣﺘﺴﺎﺑﺎ ﻏﻔﺮ ﻟﻪ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺫﻧﺒﻪ ،ﻭﻣﻦ ﻗﺎﻡ ﻟﻴﻠـﺔ ﺍﻟﻘـﺪﺭ ﺇﳝﺎﻧـﺎ
ﻭﺍﺣﺘﺴﺎﺑﺎ ﻏﻔﺮ ﻟﻪ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺫﻧﺒﻪ«.
) (9ﺍﻟﺸﻌﺮﺍﺀ ،ﻣﻦ ﺍﻵﻳﺔ ،04ﻭﲤﺎﻣﻬﺎ :ﺇِﻥ ﻧﺸﺄﹾ ﻧﻨﺰﻝﹾ ﻋﻠﹶﻴﻬِﻢ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺁﻳﺔﹰ ﻓﹶﻈﹶﻠﱠﺖ ﺃﹶﻋﻨﺎﻗﹸﻬﻢ ﻟﹶﻬﺎ ﺧﺎﺿِﻌِﲔ.
) (10ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﺒﺴﻴﻂ ﰲ ﺩﻳﻮﺍﻥ ﺯﻫﲑ ﺑﻦ ﺃﰊ ﺳﻠﻤﻰ :ﺹ 91ﳝﺪﺡ ﻫﺮﻡ ﺑﻦ ﺳِﻨﺎﻥ.
108
ﺃﹶﻭ ﺣﺮﻑِ ﺗﻨﻔِﻴﺲٍ) ،(1ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﻣﻦ ﻳﺘﻮﻛﱠﻞﹾ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪِ ﻓﹶﻬﻮ ﺣﺴﺒﻪ ،(2) ﻗﹸـﻞﹾ ﺇِﻥ ﻛﹸﻨـﺘ ﻢ
ﺗﺤِﺒﻮﻥﹶ ﺍﻟﻠﹼﻪ ﻓﹶﺎﺗﺒِﻌﻮﻧِﻲ ﻳﺤﺒِﺒﻜﹸﻢ ﺍﻟﻠﹼﻪ ،(3) ﺇِﻥ ﺗﺮﻥِ ﺃﹶﻧﺎ ﺃﹶﻗﹶﻞﱠ ﻣِﻨﻚ ﻣـﺎﻻﹰ ﻭﻭﻟﹶـﺪﺍﹰ ﻓﹶﻌـﺴﻰ ﺭﺑـﻲ ﺃﹶﻥ
ﻳﻮﺗِﻴﻦِ ، (4)ﻭﻣﺎ ﻳﻔﹾﻌﻠﹸﻮﺍﹾ ﻣِﻦ ﺧﻴﺮٍ ﻓﹶﻠﹶﻦ ﻳﻜﹾﻔﹶﺮﻭﻩ ،(5) ﻭﻣﺎ ﺃﹶﻓﹶﺎﺀ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﺭﺳـﻮﻟِﻪِ ﻣِـﻨﻬﻢ ﻓﹶﻤـﺎ
ﺃﹶﻭﺟﻔﹾﺘﻢ ﻋﻠﹶﻴﻪِ (6)ﻗﹶﺎﻟﹸﻮﺍﹾ ﺇِﻥ ﻳﺴﺮِﻕ ﻓﹶﻘﹶﺪ ﺳﺮﻕ ،(7) ﻭﻣﻦ ﻳﻘﹶﺎﺗِﻞﹾ ﻓِﻲ ﺳﺒِﻴﻞِ ﺍﻟﻠﹼﻪِ ﻓﹶﻴﻘﹾﺘﻞﹶ ﺃﹶﻭ ﻳﻐﻠِـﺐ
ﻓﹶﺴﻮﻑ ﻧﺆﺗِﻴﻪِ.(8)
ﻭﻳﺠﻮﺯ ﰲ ﺍﳉﹸﻤﻠﹶﺔِ ﺍﻻِﺳﻤِﻴﺔِ ﺃﹶﻥﹾ ﺗﻐﻨِﻲ "ﺇِﺫﹶﺍ" ﺍﻟﻔﹸﺠﺎﺋِﻴﺔﹸ ﻋﻦِ ﺍﻟﻔﹶﺎﺀِ) (9ﻛﹶﻘﻮﻟﻪِ ﺗﻌﺎﱃ :ﻭﺇِﻥ ﺗﺼِﺒﻬﻢ
ﺳﻴﺌﹶﺔﹲ ﺑِﻤﺎ ﻗﹶﺪﻣﺖ ﺃﹶﻳﺪِﻳﻬِﻢ ﺇِﺫﹶﺍ ﻫﻢ ﻳﻘﹾﻨﻄﹸﻮﻥﹶ .(10)
) (1ﺯﺍﺩ ﺍﺑﻦ ﺍﻟﻨﺎﻇﻢ :ﺳﻮﻑ ،ﻭﻟﹶﻦ ،ﻭﺇﻥﹾ .ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﺑﻦ ﺍﻟﻨﺎﻇﻢ :ﺹ.701
) (2ﺍﻟﻄﻼﻕ ،ﻣﻦ ﺍﻵﻳﺔ ،03ﻭﲤﺎﻣﻬﺎ :ﻭﻳﺮﺯﻗﹾﻪ ﻣِﻦ ﺣﻴﺚﹸ ﻟﹶﺎ ﻳﺤﺘﺴِﺐ ﻭﻣﻦ ﻳﺘﻮﻛﱠﻞﹾ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪِ ﻓﹶﻬﻮ ﺣﺴﺒﻪ ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﺑﺎﻟِﻎﹸ ﺃﹶﻣﺮﻩ ﻗﹶﺪ
ﺟﻌﻞﹶ ﺍﻟﻠﱠﻪ ﻟِﻜﹸﻞﱢ ﺷﻲﺀٍ ﻗﹶﺪﺭﺍﹰ .
) (3ﺁﻝ ﻋﻤﺮﺍﻥ ،ﻣﻦ ﺍﻵﻳﺔ ،31ﻭﲤﺎﻣﻬﺎ :ﻗﹸﻞﹾ ﺇِﻥ ﻛﹸﻨﺘﻢ ﺗﺤِﺒﻮﻥﹶ ﺍﻟﻠﹼﻪ ﻓﹶﺎﺗﺒِﻌﻮﻧِﻲ ﻳﺤﺒِﺒﻜﹸﻢ ﺍﻟﻠﹼﻪ ﻭﻳﻐﻔِﺮ ﻟﹶﻜﹸﻢ ﺫﹸﻧﻮﺑﻜﹸﻢ ﻭﺍﻟﻠﹼﻪ ﻏﹶﻔﹸﻮﺭ
ﺭﺣِﻴﻢ.
) (4ﺍﻟﻜﻬﻒ ،ﻣﻦ ﺍﻵﻳﺘﲔ ،40-39ﻭﲤﺎﻣﻬﻤﺎ :ﻭﻟﹶﻮﻟﹶﺎ ﺇِﺫﹾ ﺩﺧﻠﹾﺖ ﺟﻨﺘﻚ ﻗﹸﻠﹾﺖ ﻣﺎ ﺷﺎﺀ ﺍﻟﻠﱠﻪ ﻟﹶﺎ ﻗﹸﻮﺓﹶ ﺇِﻟﱠﺎ ﺑِﺎﻟﻠﱠﻪِ ﺇِﻥ ﺗﺮﻥِ ﺃﹶﻧﺎ ﺃﹶﻗﹶـﻞﱠ
ﻣِﻨﻚ ﻣﺎﻻﹰ ﻭﻭﻟﹶﺪﺍﹰ ﻓﹶﻌﺴﻰ ﺭﺑﻲ ﺃﹶﻥ ﻳﻮﺗِﻴﻦِ ﺧﻴﺮﺍﹰ ﻣﻦ ﺟﻨﺘِﻚ ﻭﻳﺮﺳِﻞﹶ ﻋﻠﹶﻴﻬﺎ ﺣﺴﺒﺎﻧﺎﹰ ﻣﻦ ﺍﻟﺴﻤﺎﺀِ ﻓﹶﺘﺼﺒِﺢ ﺻﻌِﻴﺪﺍﹰ ﺯﻟﹶﻘﺎﹰ .
) (5ﺁﻝ ﻋﻤﺮﺍﻥ ،ﻣﻦ ﺍﻵﻳﺔ ،115ﻭﲤﺎﻣﻬﺎ :ﻭﻣﺎ ﻳﻔﹾﻌﻠﹸﻮﺍﹾ ﻣِﻦ ﺧﻴﺮٍ ﻓﹶﻠﹶﻦ ﻳﻜﹾﻔﹶﺮﻭﻩ ﻭﺍﻟﻠﹼﻪ ﻋﻠِﻴﻢ ﺑِﺎﻟﹾﻤﺘﻘِﲔ.
) (6ﺍﳊﺸﺮ ،ﻣﻦ ﺍﻵﻳﺔ ،06ﻭﲤﺎﻣﻬﺎ :ﻭﻣﺎ ﺃﹶﻓﹶﺎﺀ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﺭﺳﻮﻟِﻪِ ﻣِﻨﻬﻢ ﻓﹶﻤﺎ ﺃﹶﻭﺟﻔﹾﺘﻢ ﻋﻠﹶﻴﻪِ ﻣِﻦ ﺧﻴﻞٍ ﻭﻟﹶﺎ ﺭِﻛﹶﺎﺏٍ ﻭﻟﹶﻜِﻦ ﺍﻟﻠﱠـﻪ
ﻳﺴﻠﱢﻂﹸ ﺭﺳﻠﹶﻪ ﻋﻠﹶﻰ ﻣﻦ ﻳﺸﺎﺀُ ﻭﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﻗﹶﺪِﻳﺮ.
) (7ﻳﻮﺳﻒ ،ﻣﻦ ﺍﻵﻳﺔ ،77ﻭﲤﺎﻣﻬﺎ :ﻗﹶﺎﻟﹸﻮﺍﹾ ﺇِﻥ ﻳﺴﺮِﻕ ﻓﹶﻘﹶﺪ ﺳﺮﻕ ﺃﹶﺥ ﻟﱠﻪ ﻣِﻦ ﻗﹶﺒﻞﹸ ﻓﹶﺄﹶﺳﺮﻫﺎ ﻳﻮﺳﻒ ﻓِﻲ ﻧﻔﹾﺴِﻪِ ﻭﻟﹶﻢ ﻳﺒﺪِﻫﺎ ﻟﹶﻬﻢ
ﻗﹶﺎﻝﹶ ﺃﹶﻧﺘﻢ ﺷﺮ ﻣﻜﹶﺎﻧﺎﹰ ﻭﺍﻟﻠﹼﻪ ﺃﹶﻋﻠﹶﻢ ﺑِﻤﺎ ﺗﺼِﻔﹸﻮﻥﹶ .
) (8ﺍﻟﻨﺴﺎﺀ ،ﻣﻦ ﺍﻵﻳﺔ ،74ﻭﲤﺎﻣﻬﺎ :ﻓﹶﻠﹾﻴﻘﹶﺎﺗِﻞﹾ ﻓِﻲ ﺳﺒِﻴﻞِ ﺍﻟﻠﹼﻪِ ﺍﻟﱠﺬِﻳﻦ ﻳﺸﺮﻭﻥﹶ ﺍﻟﹾﺤﻴﺎﺓﹶ ﺍﻟﺪﻧﻴﺎ ﺑِﺎﻵﺧِﺮﺓِ ﻭﻣﻦ ﻳﻘﹶﺎﺗِﻞﹾ ﻓِﻲ ﺳﺒِﻴﻞِ ﺍﻟﻠﹼﻪِ
ﻓﹶﻴﻘﹾﺘﻞﹶ ﺃﹶﻭ ﻳﻐﻠِﺐ ﻓﹶﺴﻮﻑ ﻧﺆﺗِﻴﻪِ ﺃﹶﺟﺮﺍﹰ ﻋﻈِﻴﻤﺎ .
) (9ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ.345/2:
) (10ﺍﻟﺮﻭﻡ ،ﻣﻦ ﺍﻵﻳﺔ .36ﻳﻨﻈﺮ ﲤﺎﻣﻬﺎ :ﺹ.104
109
ﻟﹶﻤﺎ ﻓﹶﺮﻍﹶ ﻣِﻦ ﺍﻷَﻓﹾﻌﺎﻝِ ،ﻭﻣﺮﻓﹸﻮﻋﺎﺗِﻬﺎ ﻭﻣﻨﺼﻮﺑﺎﺗِﻬﺎ ،ﻭﻣﺠﺰﻭﻣﺎﺗِﻬﺎ /ﺷﺮﻉ ﰲ ﺍﻷَﺳﻤﺎﺀِ ،ﻭﺑﺪﺃﹶ ]23ﻭ[
ﺑِﻤﺮﻓﹸﻮﻋﺎﺗِﻬﺎ؛ ﻷﻧﻬﺎ ﻋﻤﺪﺓﹲ ،ﻓﹶﻘﹶﺎﻝﹶ) :ﺍﻟﹾﻤﺮﻓﹸﻮﻋﺎﺕ (ﻣِﻦ ﺍﻷَﺳﻤﺎﺀِ )ﺳﺒﻌﺔﹲ ﻭﻫِﻲ(:
)ﺍﻟﻔﹶﺎﻋِﻞﹸ( :ﳓﻮ :ﻗﹶﺎﻡ ﺯﻳﺪ.
)ﻭﺍﻟﹾﻤﻔﹾﻌﻮﻝﹸ ﺍﻟﱠﺬِﻱ ﻟﹶﻢ ﻳﺴﻢ ﻓﹶﺎﻋِﻠﹸﻪ :(ﳓﻮ :ﻧﺼِﺮ ﻣﺤﻤﺪ.
)ﻭﺍﻟﹾﻤﺒﺘﺪﺃﹸ ﻭﺧﺒﺮﻩ :(ﳓﻮ :ﺯﻳﺪ ﻗﹶﺎﺋِﻢ.
)ﻭﺍِﺳﻢ ﻛﹶﺎﻥﹶ ﻭﺃﹶﺧﻮﺍﺗِﻬﺎ( :ﳓﻮ :ﻛﹶﺎﻥﹶ ﺯﻳﺪ ﻓﹶﺎﺿِﻼﹰ.
)ﻭﺧﺒﺮ ﺇِﻥﱠ ﻭﺃﹶﺧﻮﺍﺗِﻬﺎ( :ﳓﻮ :ﺇِﻥﱠ ﺯﻳﺪﺍ ﻛﹶﺮِﻳﻢ.
)ﻭﺍﻟﺘﺎﺑِﻊ ﻟِﻠﹾﻤﺮﻓﹸﻮﻉِ( :ﻭ]ﻫﻮ (1)[ﰲ ﺑﻌﺾِ ﺍﻟﻨﺴﺦِ) ،ﻭﻫﻲ ﺃﹶﺭﺑﻌﺔﹸ ﺃﹶﺷﻴﺎﺀَ(:
ﺃﹶﻭﻟﹸﻬﺎ) :ﺍﻟﻨﻌﺖ :(ﳓﻮ :ﺟﺎﺀَ ﺯﻳﺪ ﺍﻟﻔﹶﺎﺿِﻞﹸ.
ﻭﺛﹶﺎﻧِﻴﻬﺎ) :ﺍﻟﻌﻄﹾﻒ :(ﳓﻮ :ﺟﺎﺀَ ﺯﻳﺪ ﻭﻋﻤﺮ.
ﻭﺛﹶﺎﻟِﺜﹸﻬﺎ) :ﺍﻟﺘﻮﻛِﻴﺪ :(ﳓﻮ :ﺟﺎﺀَ ﺯﻳﺪ ﻧﻔﹾﺴﻪ.
ﻭﺭﺍﺑِﻌﻬﺎ) :ﺍﻟﺒﺪﻝﹸ( :ﳓﻮ :ﺟﺎﺀَ ﺯﻳﺪ ﺃﹶﺧﻮﻙ.
) (3
ﻭﻗﹶﺪ ﺫﹶﻛﹶﺮ ﺗﻔﹾﺼِﻴﻠﹶﻬﺎ ﻋﻠﹶﻰ ﺍﻟﺘﺮﺗِﻴﺐِ ،ﻭﻟﹶﻢ ﻳﺬﹾﻛﹸﺮِ ﺍﻟﹾﻤﺼﻨﻒ ﰲ ﺍﻟﹾﻤﺮﻓﹸﻮﻋﺎﺕِ ﺍِﺳﻢ" ﻣﺎ") ،(2ﻭ"ﻻﹶ"
ﻭ"ﻻﹶﺕ "ﻭ"ﺇِﻥﹾ" ﺍﻟﹾﻤﺸﺒﻬﺎﺕِ ﺑِﻠﹶﻴﺲ؛ ﻟِﺄﹶﻥﱠ ﺑﻨِﻲ ﺗﻤِﻴﻢ ﻻﹶ ﻳﻌﻤِﻠﹸﻮﻥﹶ "ﻣﺎ" (4ﻫﺬﹶﺍ ﺍﻟﻌﻤﻞﹶ؛ ﻭﻟِﺄﹶﻥﱠ ﺇِﻋﻤـﺎﻝﹶ "ﻻﹶ"
) (5
ﻭ"ﻻﹶﺕ ،"ﻭ"ﺃﹶﻥﱠ" ﻧﺎﺩِﺭ ﻣﻊ ﺃﹶﻧﻪ ﰲ "ﺃﹶﻥﱠ" ﺇِﻧﻤﺎ ﻫﻮ ﻟﹸﻐﺔﹲ ﻟِﺒﻌﻀِﻬِﻢ.
110
ﺑـﺎﺏ ﺍﻟﻔﹶﺎﻋِـﻞِ
ﺑﺪﺃﹶ ﺑِﻪِ؛ ﻷﻧﻪ ﺍﻟﹾﻤﺮﻓﹸﻮﻉ ﺑِﺎﻷﺻﺎﻟﹶﺔِ )ﺍﻟﻔﹶﺎﻋِﻞﹸ ﻫﻮ ﺍﻻِﺳﻢ (ﺍﻟﺼﺮِﻳﺢ ،ﺃﹶﻭ ﺍﻟﹾﻤﺆﻭﻝﹸ .ﻭﺧﺮﺝ ﺑِﻪِ ﺍﻟﻔِﻌﻞﹸ،
ﻭﺍﻟﹾﺤﺮﻑ) ﺍﻟﹾﻤﺮﻓﹸﻮﻉ (ﻟﹶﻔﹾﻈﹰﺎ ﺃﹶﻭ ﺗﻘﹾﺪِﻳﺮﺍ ،ﺃﹶﻭ ﻣﺤﻼﱠ ﻭﺧﺮﺝ ﺑِﻪِ ﺍﻟﹾﻤﻨﺼﻮﺏ ﻭﺍﻟﹾﻤﺠﺮﻭﺭ ،ﻭﻗﹶﺪ ﻳﺠﺮ ﺍﻟﻔﹶﺎﻋِﻞﹸ
ﻟﹶﻔﹾﻈﹰﺎ ﺑِﺈِﺿﺎﻓﹶﺔِ ﺍﻟﹾﻤﺼﺪﺭِ ،ﳓﻮ ﻭﻟﹶﻮﻻﹶ ﺩ ﹾﻓﻊ ﺍﻟﻠﹼﻪِ ﺍﻟﻨﺎﺱ ،(1) ﺃﹶﻭ ﺍِﺳﻤِﻪِ ،ﳓﻮ]ﻗﻮﻟﻪ»:(2)[ﻣِـﻦ ﻗﹸﺒﻠﹶـ ِﺔ
ﺍﻟﺮﺟﻞِ ﺍِﻣﺮﺃﹶﺗﻪ ﺍﻟﻮﺿﻮﺀُ«) ،(3ﺃﹶﻭ ﺑِﻤِﻦ ﺃﹶﻭ ﺑِﺎﻟﺒﺎﺀِ ﺍﻟﺰﺍﺋِﺪﺗﻴﻦِ) ،(4ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺃﹶﻥ ﺗﻘﹸﻮﻟﹸﻮﺍﹾ ﻣﺎ ﺟﺎﺀﻧﺎ ﻣِﻦ
ﺑﺸِﲑٍ ﻭﻻﹶ ﻧﺬِﻳﺮٍ ،(5)ﻭﻛﹶﻔﹶﻰ ﺑِﺎﻟﻠﹼﻪِ ﺷﻬِﻴﺪﺍﹰ ) ،(6)ﺍﻟﹾﻤﺬﹾﻛﹶﻮﺭ ﻗﹶﺒﻠﹶﻪ ﻓِﻌﻠﹸﻪ ،(ﺧﺮﺝ ﺑِﻪِ ﺍﻟﹾﻤﺒﺘﺪﺃﹸ ﻭﺧﺒـﺮﻩ،
ﻭﺧﺒﺮ ﺇِﻥﱠ ﻭﺃﹶﺧﻮﺍﺗِﻬﺎ .ﻭﻓﹸﻬِﻢ ﻣِﻨﻪ ﺃﻥﱠ ﺍﻟﻔﹶﺎﻋِﻞﹶ ﻻﹶ ﻳﻜﹸﻮﻥﹸ ﺇِﻻﱠ ﻣﺘﺄﹶﺧِﺮﺍ ﻋﻦ ﻓِﻌﻠِﻪِ ﻭﺭﺳﻢ ﺍﻟﹾﻤﺼﻨﻒ ﺍﻟﻔﹶﺎﻋِﻞﹶ ﺑِﻤﺎ
ﺫﹶﻛﹶﺮﻩ ﺗﻘﹾﺮِﻳﺒﺎ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺒﺘﺪِﺉِ ،ﻭﺇِﻻﱠ ﻓﹶﺎﻟﺮﻓﹾﻊ ﺣﻜﹾﻢ ﻣِﻦ ﺃﹶﺣﻜﹶﺎﻣِﻪِ ،ﻓﹶﻜﹶﺎﻥﹶ ﻳﻨﺒﻐِﻲ ﺃﹶﻻﱠ ﻳﺬﹾﻛﹸﺮﻩ ﻣﻊ ﺃﹶﻥﱠ ﻣﺎ ﺫﹶﻛﹶﺮﻩ
ﻳﺸﺘﻤِﻞﹸ ﺍﻟﹾﻤﻔﹾﻌﻮﻝﹶ ﺍﻟﱠﺬِﻱ ﻟﹶﻢ ﻳﺴﻢ ﻓﹶﺎﻋِﻠﹸﻪ ،ﻭﺍِﺳﻢ ﻛﹶﺎﻥﹶ ﻭﺃﹶﺧﻮﺍﺗِﻬﺎ ،ﻭﻟﹶﻴﺲ ﺑِﻔﹶﺎﻋِﻞٍ ﺣﻘِﻴﻘﹶﺔﹰ ،ﻭﻗﹶﺪ ﺣﺪ ﺍﻟﻔﹶﺎﻋِﻞﹸ
ﺑِﺤﺪﻭﺩٍ) (7ﻣِﻨﻬﺎ» :ﺇﻧﻪ ﻣﺎ ﺃﹸﺳﻨِﺪ ﺇِﻟﻴﻪِ ﻓِﻌﻞﹸ ﺗﺎﻡ ﻣﻘﹶﺪﻡ ،ﻓﹶﺎﺭِﻍﹲ ﻏﹶﻴﺮ ﻣﺼﻮﻍٍ ﻟِﻠﹾﻤﻔﹾﻌﻮﻝِ«) (8ﻭﳓﻮﻩ.
]23ﻅ[ ﻭﻣِﻨﻬﺎ» :ﺃﹶﻧﻪ ﻣﺎ ﻗﹶﺪﻡ ﺍﻟﻔِﻌﻞﹶ ﺃﹶﻭ ﺷِﺒﻬﻪ ﻋﻠﹶﻴﻪِ ،ﻭﺃﹸﺳﻨِﺪ ﺇِﻟﻴﻪِ ﻋﻠﹶﻰ ﺟِﻬﺔِ ﻗِﻴﺎﻣِﻪِ /ﺑِﻪِ ،ﺃﹶﻭ ﻭﻗﹸﻮﻋِﻪِ ﻣِﻨﻪ.«
) (9
ﻭﻣِﻨﻬﺎ»:ﺃﻧﻪ ﺍِﺳﻢ ،ﺃﹶﻭ ﻣﺆﻭﻝﹲ ﺑِﻪِ ﺃﹸﺳﻨِﺪ ﺇِﻟﻴﻪِ ﻓِﻌﻞﹲ،ﺃﹶﻭ ﻣﺆﻭﻝﹲ ﻣﻘﹶﺪﻡ ﻋﻠﹶﻴﻪِ ﺑِﺎﻷَﺻﺎﻟﹶﺔِ ﻭﺍﻗِﻌﺎ ﻣِﻨﻪ ،ﺃﹶﻭ ﻗﹶﺎﺋِﻤﺎ ﺑِﻪِ«
ﻭﻣِﻨﻬﺎ »:ﺃﹶﻧﻪ ﺍﻻِﺳﻢ ﺍﻟﹾﻤﺴﻨﺪ ﺇِﻟﹶﻴﻪِ ﻓِﻌﻞﹲ ﻋﻠﹶﻰ ﻃﹶﺮِﻳﻘﹶﺔِ ﻓﹶﻌﻞﹶ ،ﺃﹶﻭ ﺷِﺒﻬِﻪِ« .ﻓﹶﺎﻻِﺳﻢ ﻳﺸﺘﻤِﻞﹸ ﺍﻟﺼﺮِﻳﺢ ،ﻛﹶﺰﻳـ ِﺪ
ﻭﺍﻟﹾﻤﺆﻭﻝﹶ) ،(10ﳓﻮ :ﻳﻌﺠِﺒﻨِﻲ ﺃﹶﻥﹾ ﺗﻘﹸﻮﻡ ﺃﹶﻱ :ﻗِﻴﺎﻣﻚ ،ﻭﺧﺮﺝ ﺑِﺎﻟﹾﻤﺴﻨﺪِ ﺇِﻟﹶﻴﻪِ ،ﻓِﻌﻞﹸ ﻣﺎ ﺃﹸﺳﻨِﺪ ﺇِﻟﹶﻴﻪِ ﺍِﺳﻢ ﳓﻮ:
) (1ﺍﻟﺒﻘﺮﺓ ،ﻣﻦ ﺍﻵﻳﺔ ،251ﻭﲤﺎﻣﻬﺎ :ﻓﹶﻬﺰﻣﻮﻫﻢ ﺑِﺈِﺫﹾﻥِ ﺍﻟﻠﹼﻪِ ﻭﻗﹶﺘﻞﹶ ﺩﺍﻭﻭﺩ ﺟﺎﻟﹸﻮﺕ ﻭﺁﺗﺎﻩ ﺍﻟﻠﹼﻪ ﺍﻟﹾﻤﻠﹾﻚ ﻭﺍﻟﹾﺤِﻜﹾﻤﺔﹶ ﻭﻋﻠﱠﻤﻪ ﻣِﻤـﺎ
ﻳﺸﺎﺀُ ﻭﻟﹶﻮﻻﹶ ﺩﻓﹾﻊ ﺍﻟﻠﹼﻪِ ﺍﻟﻨﺎﺱ ﺑﻌﻀﻬﻢ ﺑِﺒﻌﺾٍ ﻟﱠﻔﹶﺴﺪﺕِ ﺍﻷَﺭﺽ ﻭﻟﹶـﻜِﻦ ﺍﻟﻠﹼﻪ ﺫﹸﻭ ﻓﹶﻀﻞٍ ﻋﻠﹶﻰ ﺍﻟﹾﻌﺎﻟﹶﻤِﲔ.
) (2ﺇﺿﺎﻓﺔ ﻳﻘﺘﻀﻴﻬﺎ ﺍﻟﺴﻴﺎﻕ.
) (3ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ﻋﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ،ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ،ﺣﺪﻳﺚ ) :(65ﺹ.58
) (4ﻳﻨﻈﺮ :ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ.84/2:
) (5ﺍﳌﺎﺋﺪﺓ ،ﻣﻦ ﺍﻵﻳﺔ ،19ﻳﻨﻈﺮ ﲤﺎﻣﻬﺎ :ﺹ.71
) (6ﺍﻟﻨﺴﺎﺀ ،ﻣﻦ ﺍﻵﻳﺔ ،79ﻭﲤﺎﻣﻬﺎ :ﻣﺎ ﺃﹶﺻﺎﺑﻚ ﻣِﻦ ﺣﺴﻨﺔٍ ﻓﹶﻤِﻦ ﺍﻟﻠﹼﻪِ ﻭﻣﺎ ﺃﹶﺻﺎﺑﻚ ﻣِﻦ ﺳﻴﺌﹶﺔٍ ﻓﹶﻤِﻦ ﻧﻔﹾﺴِﻚ ﻭﺃﹶﺭﺳﻠﹾﻨﺎﻙ ﻟِﻠﻨﺎﺱِ
ﺭﺳﻮﻻﹰ ﻭﻛﹶﻔﹶﻰ ﺑِﺎﻟﻠﹼﻪِ ﺷﻬِﻴﺪﺍﹰ .
) (7ﺃﻱ ﺗﻌﺎﺭﻳﻒ.
) (8ﻳﻨﻈﺮ :ﺍﻟﺘﺴﻬﻴﻞ :ﺹ.75
) (9ﻳﻨﻈﺮ :ﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ.198
) (10ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﺑﻦ ﺍﻟﻨﺎﻇﻢ :ﺹ.218
111
ﺯﻳﺪ ﺃﹶﺧﻮﻙ ،ﺃﹶﻭ ﺟﻤﻠﹶﺔﹲ ،ﳓﻮ :ﺯﻳﺪ ﻗﹶﺎﻡ ﺃﹶﺑﻮﻩ ،ﻭﺯﻳﺪ ﻗﹶﺎﻡ ،ﺃﹶﻭ ﻣﺎ ﻫﻮ ﰲ ﻗﹸﻮﺓِ ﺍﳉﹸﻤﻠﹶﺔِ ،ﳓﻮ :ﺯﻳﺪ ﻗﹶﺎﺋِﻢ ﻏﹸﻼﹶﻣﻪ
ﺃﹶﻭ ﺯﻳﺪ ﻗﹶﺎﺋِﻢ ،ﺃﹶﻱ ﻫﻮ.
ﻭﺧﺮﺝ ﺑِﻘﹶﻮﻟِﻪِ ﻋﻠﹶﻰ ﻃﹶﺮِﻳﻘﹶﺔِ ﻓﹶﻌﻞﹶ ﺍﻟﻨﺎﺋِﺐ ﻋﻦِ ﺍﻟﻔﹶﺎﻋِﻞِ ،ﻭﺍﻟﹾﻤﺮﺍﺩ ﺑِﺸِﺒﻪِ ﺍﻟﻔِﻌـﻞِ ،ﺍِﺳـﻢ ﺍﻟﻔﹶﺎﻋِـﻞِ،
) (2
ﻭﺍﻟﺼﻔﹶﺔﹸ ﺍﻟﹾﻤﺸﺒﻬﺔﹸ ،ﻭﺍﻟﹾﻤﺼﺪﺭ ،ﻭﺍِﺳﻢ ﺍﻟﻔِﻌﻞِ ،ﻭﺍﻟﻈﹶﺮﻑ ،ﻭﺍﻟﹾﻤﺠﺮﻭﺭ (1)ﺇﹶﺫﹶﺍ ﺍﹸﻋﺘﻤِﺪ ،ﻭﺃﹶﻓﹾﻌﻞﹾ ﺍﻟﺘﻔﹾﻀِﻴﻞِ.
ﻭﺇِﻧﻤﺎ ﻟﹶﻢ ﻳﺠﻌﻠﹸﻮﺍ ﺍﻟﻔﹶﺎﻋِﻞﹶ ﻭﺍﻟﹾﻤﻔﹾﻌﻮﻝﹶ ﻣﺮﻓﹸﻮﻋﻴﻦِ ﺃﹶﻭ ﻣﻨﺼﻮﺑﻴﻦِ؛ ﻟِﺌﹶﻼﱠ ﻳﺆﺩﻱ ﺫﹶﻟِﻚ ﺇﱃ ﺍﻟﻠﱠﺒﺲِ ،ﻭﺇِﻧﻤﺎ
ﺍِﺧﺘﺺ ﺍﻟﻔﹶﺎﻋِﻞﹸ ﺑِﺎﻟﺮﻓﹾﻊِ ﻟِﻘﹸﻮﺗِﻪِ ،ﻭﺃﹶﻭﻟِﻴﺘِﻪِ؛ ﻷَﻥﱠ ﺍﻟﻔِﻌﻞﹶ ﻻﹶﺑﺪ ﻟﹶﻪ ﻣِﻦ ﻓﹶﺎﻋِﻞٍ ،ﻭﺭﺗﺒﺘﻪ ﺃﹶﻥﹾ ﻳﻠِﻲ ﺍﻟﻔِﻌﻞﹶ ،ﻭﺍﻟﻔﹶﺎﻋِـﻞﹸ
ﺃﹶﻭﻝﹸ ،ﻭﺍﻟﺮﻓﹾﻊ ﺃﹶﻭﻝﹸ ﻓﹶﺄﹸﻋﻄِﻲ ﺍﻷَﻭﻝﹸ ﻟِﻸَﻭﻝِ ،ﻭﺍِﺧﺘﺺ ﺍﻟﹾﻤﻔﹾﻌﻮﻝﹸ ﺑِﺎﻟﻨﺼﺐِ ﻟِﻀِﺪ ﺫﹶﻟِـﻚ) ،(3)ﻭﻫـﻮ (ﺃﹶﻱ:
ﺍﻟﻔﹶﺎﻋِﻞﹸ )ﻋﻠﹶﻰ ﻗِﺴﻤﲔِ ﻇﹶﺎﻫِﺮٍ ﻭﻣﻀﻤﺮٍ( ﺑِﺠﺮﻫِﻤﺎ ﻋﻠﹶﻰ ﺍﻟﺒﺪﻟِﻴﺔِ ﻣِﻦ ﻗِﺴﻤﲔِ :ﺑﺪﻝﹸ ﺗﻔﹾﺼِﻴﻞٍ ،ﻭﺑِﺮﻓﹾﻌِﻬِﻤـﺎ
ﺧﺒﺮ ﻣﺒﺘﺪﺇِ ﻣﺤﺬﹸﻭﻑٍ ﺃﹶﻭ ﻣﺒﺘﺪﺃﹲ ﺧﺒﺮﻩ ﻣﺤﺬﹸﻭﻑ ،ﻭﻧﺼﺒﻬﺎ ﺑِﺈِﺿﻤﺎﺭِ "ﺃﹶﻋﻨِﻲ" ،ﻭﺗﺠﺮِﻱ ﻫﺬِﻩِ ﺍﻟﻮﺟﻮﻩ ﻓِﻴﻤﺎ
ﻳﺸﺒِﻪ ﻫﺬﹶﺍ ﺍﻟﹾﻤﺤﻞﱠ)) ،(4ﻓﹶﺎﻟﻈﱠﺎﻫِﺮ ﳓﻮ ﻗﹶﻮﻟِﻚ :ﻗﹶﺎﻡ ﺯﻳﺪ ،ﻭﻳﻘﹸﻮﻡ ﺯﻳﺪ ،(ﺑﻴﻦ ﺑِﻬﺬﹶﺍ ﺃﻥﱠ ﺍﻟﻔﹶﺎﻋِﻞﹶ ﻳﻜﹸﻮﻥﹸ ﺑﻌﺪ
ﺍﻟﹾﻤﻀﺎﺭِﻉِ ،ﻛﹶﻤﺎ ﻳﻜﹸﻮﻥﹸ ﺑﻌﺪ ﺍﻟﹾﻤﺎﺿِﻲ.
)ﻭﻗﹶﺎﻡ ﺍﻟﺰﻳﺪﺍﻥِ ،ﻭﻳﻘﹸﻮﻡ ﺍﻟﺰﻳﺪﺍﻥِ( ،ﻧﺒﻪ ﺑِﻬﺬﹶﺍ ﻋﻠﹶﻰ ﺃﻥﱠ ﺍﻟﻔﹶﺎﻋِﻞﹶ ﻳﻜﹸﻮﻥﹸ ﻣﺜﹶﻨﻰ ،ﻛﹶﻤﺎ ﻳﻜﹸﻮﻥﹸ ﻣﻔﹾـﺮﺩﺍ
ﻭﺃﻧﻪ ﻳﻜﹸﻮﻥﹸ ﻣﺮﻓﹸﻮﻋﺎ ﺑِﺎﻷَﻟِﻒِ ،ﻛﹶﻤﺎ ﻳﻜﹸﻮﻥﹸ ﻣﺮﻓﹸﻮﻋﺎ ﺑِﺎﻟﻀﻤﺔِ) .ﻭﻗﹶﺎﻡ ﺍﻟﺰﻳﺪﻭﻥﹶ ،ﻭﻳﻘﹸﻮﻡ ﺍﻟﺰﻳﺪﻭﻥﹶ ،ﻭﻗﹶـﺎﻡ
ﺍﻟﺮﺟﺎﻝﹸ ،ﻭﻳﻘﹸﻮﻡ ﺍﻟﺮﺟﺎﻝﹸ ،ﻭﻗﹶﺎﻣﺖ ﻫِﻨﺪ ،ﻭﺗﻘﹸﻮﻡ ﻫِﻨﺪ ،ﻭﻗﹶﺎﻣﺖِ ﺍﳍِﻨﺪﺍﻥِ ،ﻭﺗﻘﹸﻮﻡ ﺍﳍِﻨـﺪﺍﻥﹸ ،ﻭﻗﹶﺎﻣـﺖِ
ﺍﳍﹸﻨﻮﺩ ،ﻭﺗﻘﹸﻮﻡ ﺍﳍﹸﻨﻮﺩ ،ﻭﻗﹶﺎﻣﺖِ ﺍﳍِﻨﺪﺍﺕ ،ﻭﺗﻘﹸﻮﻡ ﺍﳍِﻨﺪﺍﺕ ،ﻭﻗﹶﺎﻡ ﻏﹸﻼﹶﻣِﻲ ،ﻭﻳﻘﹸﻮﻡ ﻏﹸﻼﹶﻣِﻲ ،ﻭﻣﺎ ﺃﹶﺷﺒﻪ
) (5
ﺫﹶﻟِﻚ ،ﻭﻗﹶﺎﻡ ﺃﹶﺧﻮﻙ ،ﻭﻳﻘﹸﻮﻡ ﺃﹶﺧﻮﻙ.(
]24ﻭ[ ﺃﹶﺗﻰ ﺑِﺠﻤﻊِ ﺍﻟﹾﻤﺬﹶﻛﱠﺮِ ﺍﻟﺴﺎﻟِﻢِ /ﻭﺑﺎِﺳﻢٍ ﻣِﻦ ﺍﻷَﺳﻤﺎﺀِ ﺍﳋﹶﻤﺴﺔِ ﻟِﻴﻨﺒﻪ ﻋﻠﹶﻰ ﺃﻥﱠ ﺍﻟﻔﹶﺎﻋِﻞﹶ ﻳﻜﹸﻮﻥﹸ ﻣﺮﻓﹸﻮﻋﺎ ﺑِﺎﻟﻮﺍﻭِ
ﻭﻛﹶﻤﺎ ﻳﻜﹸﻮﻥﹸ ﻣﺮﻓﹸﻮﻋﺎ ﺑِﺎﻟﻀﻤﺔِ ﻭﺍﻷَﻟِﻒِ؛ ﻭﻛﹸﻞﱡ ﺫﹶﻟِﻚ ﻟِﻠﹾﺘﻘﹾﺮِﻳﺐِ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺒﺘﺪِﺉِ ،ﻭﻗﹶﺪ ﻳﻜﹸـﻮﻥﹸ ﺍﻟﻔﹶﺎﻋِـﻞﹸ
ﺍﻟﻈﱠﺎﻫِﺮ ﻣﺮﻓﹸﻮﻋﺎ ﺗﻘﹾﺪِﻳﺮﺍ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻗﹶﺎﻝﹶ ﻣﻮﺳﻰ ﻣﺎ ﺟِﺌﹾﺘﻢ ﺑِﻪِ ﺍﻟﺴﺤﺮ" ،(6) ﻓﹶﻤﻮﺳﻰ" ﻣﺮﻓﹸـﻮ
ﻉ
ﺑِﻀﻤﺔٍ ﻣﻘﹶﺪﺭﺓٍ ﻋﻠﹶﻰ ﺍﻷَﻟِﻒِ ﻣﻨﻊ ﻣِﻦ ﻇﹸﻬﻮﺭِﻫﺎ ﺍﻟﺘﻌﺬﱡﺭ ،ﻓﹶﺈِﻥﹾ ﻛﹶﺎﻥﹶ ﺍﻟﻔﹶﺎﻋِﻞﹸ ﻣﺒﻨِﻴﺎ ،ﻛﹶﺎﻥﹶ ﻣﺤﻠﱠﻪ ﺍﻟﺮﻓﹾﻊ ،ﳓـﻮ
ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻗﹶﺎﻝﹶ ﺍﻟﱠﺬِﻱ ﻋِﻨﺪﻩ ﻋِﻠﹾﻢ ﻣﻦ ﺍﻟﹾﻜِﺘﺎﺏِ ،(1)ﻓﹶﻤﺤﻞﱡ "ﺍﻟﱠﺬِﻱ" ﺍﻟﺮﻓﹾﻊ ﻋﻠﹶﻰ ﺃﹶﻧﻪ ﻓﹶﺎﻋِﻞﹲ.
ﻳﻘﹶﺎﻝﹸ ،ﻭﳓﻮ ﺍﻟﻀﻤﺎﺋِﺮِ ﺍﻵﺗِﻴﺔِ ﰲ ﻫﺬﹶﺍ ﺍﻟﺒﺎﺏِ ،ﻭﻗﹶﺪ ﺗﻘﹶﺪﻡ ﺍﻟﻜﹶﻼﹶﻡ ﻋﻠﹶﻰ ﺍﻹِﻋﺮﺍﺏِ ﺍﻟﺘﻘﹾﺪِﻳﺮِﻱ ،ﻭﺍﻟﹾﻤﺤﻠﱢﻲ .ﰲ
ﻗﻮﻟِﻪ ﻟﹶﻔﹾﻈﹰﺎ ،ﺃﹶﻭ ﺗﻘﹾﺪِﻳﺮﺍ.
)ﻭﺍﻟﹾﻤﻀﻤﺮ ﳓﻮ ﻗﹶﻮﻟِﻚ :ﺿﺮﺑﺖ- (ﺑِﻀﻢ ﺍﻟﺘﺎﺀِ -ﻭﻫﻲ ﺿﻤِﻴﺮ ﺍﻟﹾﻤﺘﻜﹶﻠﱢﻢِ ﻭﺣـﺪﻩ) ،ﻭﺿـﺮﺑﻨﺎ(
-ﺑِﺴﻜﹸﻮﻥِ ﺍﻟﹾﻤﻮﺣﺪﺓِ" ،-ﻓﹶﻨﺎ" ﺿﻤِﻴﺮ ﺍﻟﹾﻤﺘﻜﹶﻠﱢﻢِ ﻭﻣﻌﻪ ﻏﹶﻴﺮﻩ ،ﺃﹶﻭ ﺍﻟﹾﻤﻌﻈﱢﻢ ﻧﻔﹾﺴﻪ.
)ﻭﺿﺮﺑﺖ- (ﺑِﻔﹶﺘﺢِ ﺍﻟﺘﺎﺀِ ،-ﻭﻫِﻲ ﺿﻤِﻴﺮ ﺍﻟﹾﻤﻔﹾﺮﺩِ ﺍﻟﹾﻤﺨﺎﻃﹶﺐِ.
)ﻭﺿﺮﺑﺖِ( ،ﻭﻫِﻲ ﺿﻤِﻴﺮ ﺍﻟﹾﻤﻔﹾﺮﺩِ ﺍﻟﹾﻤﺨﺎﻃﹶﺒﺔِ.
)ﻭﺿﺮﺑﺘﻤﺎ( -ﺑِﻀﻢ ﺍﻟﺘﺎﺀِ ،-ﻭﻫِﻲ ﺍﻟﻀﻤِﻴﺮ ،ﻭﺍﻟﹾﻤِﻴﻢ ﻭﺍﻷَﻟِﻒ ﺣﺮﻓﹶﺎﻥِ ﺩﺍﻻﱠﻥِ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺜﹶﻨـﻰ ﺍﻟﹾﻤﺨﺎﻃﹶـﺐِ
ﻣﺬﹶﻛﱠﺮﺍ ﻛﹶﺎﻥﹶ ﺃﹶﻭ ﻣﺆﻧﺜﹰﺎ.
)ﻭﺿﺮﺑﺘﻢ- (ﺑﻀﻢ ﺍﻟﺘﺎﺀِ ،-ﻭﻫِﻲ ﺍﻟﻀﻤِﻴﺮ ،ﻭﺍﻟﹾﻤِﻴﻢ ﺩﺍﻟﱠﺔﹲ ﻋﻠﹶﻰ ﺟﻤﻊِ ﺍﻟﹾﻤﺬﹶﻛﱠﺮِ ﺍﻟﹾﻤﺨﺎﻃﹶﺐِ.
)ﻭﺿﺮﺑﺘﻦ- ،(ﺑِﻀﻢ ﺍﻟﺘﺎﺀِ ،-ﻭﻫِﻲ ﺍﻟﻀﻤِﻴﺮ ،ﻭﺍﻟﻨﻮﻥﹸ ﺍﻟﹾﻤﺸﺪﺩﺓﹸ ﺩﺍﻟﱠﺔﹲ ﻋﻠﹶﻰ ﺟﻤﻊِ ﺍﻟﹾﻤﺆﻧﺚِ ﺍﻟﹾﻤﺨﺎﻃﹶـﺐِ،
ﻭﻣﺎ ﺗﻘﹶﺮﺭ ﻣِﻦ ﺃﹶﻥﱠ ﺍﻟﺘﺎﺀَ ﰲ ﺍﳉﹶﻤِﻴﻊِ ﻫِﻲ ﺍﻟﻔﹶﺎﻋِﻞﹸ ،ﻭﻣﺎ ﺍِﺗﺼﻞﹶ ﺑِﻬﺎ ﺣﺮﻭﻑ ﺩﺍﻟﱠﺔﹲ ﻋﻠﹶﻰ ﺍﻟﺘﺜﹾﻨِﻴﺔِ ﻭﺍﳉﹶﻤﻊ ﻫـﻮ
ﺍﻟﺼﺤِﻴﺢ.
ﻭﻫﺬِﻩ ﺍﻟﺘﺎﺀُ ﻻﹶ ﺗﻘﹶﻊ ﺇﻻﱠ ﺿﻤِﲑ ﺭﻓﹾﻊٍ )ﻭﺿﺮﺏ (ﻓِﻴﻪِ ﺿﻤِﲑ ﻣﺴﺘﺘِﺮ ﻟِﻠﹾﻤﻔﹾـﺮﺩِ ﺍﻟﻐﺎﺋِـﺐِ ﺗﻘﹾـﺪِﻳﺮﻩ ﻫـﻮ.
)ﻭﺿﺮﺑﺖ- (ﺑِﻔﹶﺘﺢِ ﺍﻟﹾﻤﻮﺣﺪﺓِ ،-ﻭﻓِﻴﻪِ ﺿﻤِﲑ ﻣﺴﺘﺘِﺮ ﻟِﻠﹾﻤﻔﹾﺮﺩﺓِ ﺍﻟﻐﺎﺋِﺒﺔِ ﺗﻘﹾﺪِﻳﺮﻩ" ﻫِﻲ ،"ﻭﺍﻟﺘﺎﺀُ ﺍﻟـﺴﺎﻛِﻨﺔﹸ
ﺿﺮﺑﺘﺎ( ﺑِﺎﻷَﻟِﻒِ ﺿﻤِﻴﺮ ﺍﻟﹾﻤـﺜﹶﲎ
ﻟِﺘﺄﹾﻧِﻴﺚِ ﺍﻟﻔﹶﺎﻋِﻞِ )ﻭﺿﺮﺑﺎ( ﺑِﺎﻷَﻟِﻒِ ﺿﻤِﻴﺮ ﺍﻟﹾﻤﺜﹶﻨﻰ ﺍﻟﻐﺎﺋِﺐِ ﺍﻟﹾﻤﺬﹶﻛﱠﺮِ) ،ﻭ
ﺍﻟﹾﻤﺆﻧﺚِ ،ﻭﺍﻟﺘﺎﺀُ ﻟِﺘﺄﹾﻧِﻴﺚِ ﺍﻟﻔﹶﺎﻋِﻞِ ،ﻭﺃﹶﺻﻠﹸﻬﺎ ﺍﻟﺴﻜﹸﻮﻥﹸ ،ﻭﺣﺮﻛﹶﺖ ﻟِﺎِﻟﹾﺘِﻘﹶﺎﺀِ ﺍﻟﺴﺎﻛِﻨﻴﻦِ ،ﻭﻓﹸﺘِﺤﺖ ﻟِﻤﻨﺎﺳـﺒﺔِ
]24ﻅ[ ﺍﻷَﻟِﻒِ ،ﻭﻛﹶﺎﻥﹶ ﺣﻘﱡﻪ ﺃﹶﻥﹾ ﻳﺬﹾﻛﹸﺮ ﻫﺬﹶﺍ ،ﻛﹶﻤﺎ ﺫﹶﻛﹶﺮ ﺑﻌﺪ ﺿﺮﺏ ،ﺿﺮﺑﺖ؛ /ﻷﻥﱠ ﺍﻟﻔِﻌﻞﹶ ﺇِﺫﹶﺍ ﺃﹸﺳﻨِﺪ ﺇﱃ ﺿﻤِﲑِ
ﺍﻟﹾﻤﺆﻧﺚِ ﻟﹶﺤِﻘﹶﺘﻪ ﺍﻟﺘﺎﺀُ ﻛﹶﻤﺎ ﺳﻴﺄﹾﺗِﻲ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻗﹶﺎﻟﹶﺘﺎ ﺃﹶﺗﻴﻨﺎ ﻃﹶﺎﺋِﻌِﲔ (2)ﻗﹶﺎﻟﹶﺘﺎ ﻟﹶﺎ ﻧـﺴﻘِﻲ ﺣﺘـﻰ
ﻳﺼﺪِﺭ ﺍﻟﺮﻋﺎﺀ ) .(3)ﻭﺿﺮﺑﻮﺍ( ،ﻓﹶﺎﻟﻮﺍﻭ ﺿﻤِﻴﺮ ﺟﻤﻊِ ﺍﻟﹾﻤﺬﻛﱠﺮِ ﺍﻟﻐﺎﺋِﺐِ ،ﻭﺃﹶﻣﺎ ﺍﻟﻔﹶﺎﻋِﻞﹸ ﺍﻟﹾﻤﻀﻤﺮ ﺍﻟﹾﻤﻨﻔﹶﺼِﻞﹸ
ﻓﹶﻨﺤﻮ ﻗﻮﻟِﻚ :ﻣﺎ ﺿﺮﺏ ﺇِﻻﱠ ﺃﹶﻧﺎ ،ﻭﻣﺎ ﺿﺮﺏ ﺇﻻﱠ ﻧﺤﻦ ،ﻭﻣﺎ ﺿﺮﺏ ﺇِﻻﱠ ﺃﹶﻧﺖ ... ﺍﱁ.
) (1ﺍﻟﻨﻤﻞ ،ﻣﻦ ﺍﻵﻳﺔ ،40ﻭﲤﺎﻣﻬﺎ :ﻗﹶﺎﻝﹶ ﺍﻟﱠﺬِﻱ ﻋِﻨﺪﻩ ﻋِﻠﹾﻢ ﻣﻦ ﺍﻟﹾﻜِﺘﺎﺏِ ﺃﹶﻧﺎ ﺁﺗِﻴﻚ ﺑِﻪِ ﻗﹶﺒﻞﹶ ﺃﹶﻥ ﻳﺮﺗﺪ ﺇِﻟﹶﻴﻚ ﻃﹶﺮﻓﹸﻚ ﻓﹶﻠﹶﻤـﺎ ﺭﺁ ﻩ
ﻣﺴﺘﻘِﺮﺍﹰ ﻋِﻨﺪﻩ ﻗﹶﺎﻝﹶ ﻫﺬﹶﺍ ﻣِﻦ ﻓﹶﻀﻞِ ﺭﺑﻲ ﻟِﻴﺒﻠﹸﻮﻧِﻲ ﺃﹶﺃﹶﺷﻜﹸﺮ ﺃﹶﻡ ﺃﹶﻛﹾﻔﹸﺮ ﻭﻣﻦ ﺷﻜﹶﺮ ﻓﹶﺈِﻧﻤﺎ ﻳﺸﻜﹸﺮ ﻟِﻨﻔﹾﺴِﻪِ ﻭﻣﻦ ﻛﹶﻔﹶﺮ ﻓﹶﺈِﻥﱠ ﺭﺑﻲ ﻏﹶﻨِﻲ ﻛﹶﺮِﱘ.
) (2ﻓﺼﻠﺖ ،ﻣﻦ ﺍﻵﻳﺔ ،11ﻭﲤﺎﻣﻬﺎ :ﺛﹸﻢ ﺍﺳﺘﻮﻯ ﺇِﻟﹶﻰ ﺍﻟﺴﻤﺎﺀ ﻭﻫِﻲ ﺩﺧﺎﻥﹲ ﻓﹶﻘﹶﺎﻝﹶ ﻟﹶﻬﺎ ﻭﻟِﻠﹾﺄﹶﺭﺽِ ﺍِﺋﹾﺘِﻴﺎ ﻃﹶﻮﻋﺎﹰ ﺃﹶﻭ ﻛﹶﺮﻫﺎﹰ ﻗﹶﺎﻟﹶﺘﺎ ﺃﹶﺗﻴﻨﺎ
ﻃﹶﺎﺋِﻌِﲔ.
) (3ﺍﻟﻘﺼﺺ ،ﻣﻦ ﺍﻵﻳﺔ .23ﻳﻨﻈﺮ ﲤﺎﻣﻬﺎ :ﺹ.60
113
ﻭﺗﻘﹸﻮﻝﹸ :ﺇِﻧﻤﺎ ﺿﺮﺏ ﺃﹶﻧﺎ ،ﺇِﻧﻤﺎ ﺿﺮﺏ ﻧﺤﻦ ... ﺍﱁ ،ﻭﺗﻘﹸﻮﻝﹸ ﰲ ﺍﻟﹾﻤﻀﺎﺭِﻉِ ﻣـﻊ ﺍﻻِﺗـﺼﺎﻝِ:ﺃﹶﺿـﺮِ
ﺏ
ﻭﺗﻀﺮِﺏ ﻭﻛﹶﺬﹶﺍ ﺍﻟﺒﻮﺍﻗِﻲ ﻭﰲ ﺍﻻِﻧﻔِﺼﺎﻝِ :ﻣﺎ ﻳﻀﺮِﺏ ﺇِﻻﱠ ﺃﹶﻧﺎ ﻭﻣﺎ ﻳﻀﺮِﺏ ﺇِﻻﱠ ﻧﺤﻦ .. ﺍﱁ ،ﻭﰲ ﺍﻷَﻣــﺮِ
ﻭﻻﹶ ﻳﻜﹸﻮﻥﹸ ﺇِﻻﱠ ﻣﺘﺼِﻼﹰ :ﺍِﺿﺮِﺏ ،ﺍِﺿﺮِﺑﺎ ...ﺍﱁ.
ﻭﻣِﻦ ﺃﹶﺣﻜﹶﺎﻡِ ﺍﻟﻔﹶﺎﻋِﻞِ) ،(1ﺃﹶﻥﱠ ﻋﺎﻣِﻠﹶﻪ ﻻﹶ ﺗﻠﹾﺤﻘﹸﻪ ﻋﻼﹶﻣﺔﹸ ﺗﺜﹾﻨِﻴﺔٍ ﻭﻻﹶ ﺟﻤﻊٍ ﻋﻠﹶﻰ ﺍﻷَﺻﺢ ،ﻭﻫﻮ ﻣﻔﹾﻬﻮﻡ
ﻣِﻦ ﺗﻤﺜِﻴﻞِ ﺍﻟﹾﻤﺼﻨﻒِ ﺍﻟﹾﻤﺘﻘﹶﺪﻡِ ﻭﺇِﻧﻪ ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﻣﺆﻧﺜﹰﺎ ﺃﹸﻧﺚﹶ ﻋﺎﻣِﻠﹸﻪ ﺑِﺘﺎﺀِ ﺍﻟﺘﺄﹾﻧِﻴﺚِ .ﺇِﻥﹾ ﻟﹶﻢ ﻳﻠﹾﺰﻡ ﺗﺬﹾﻛِﻴﺮ ﻓﹶﺎﻋِﻠِـﻪِ
ﻭﻳﺠِﺐ ﺫﹶﻟِﻚ ﰲ ﻣﺴﺄﻟﺘِﻴﻦِ:
ﺃﹶﺣﺪﻫﻤﺎ :ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣﺘﺼِﻼﹰ ،ﺣﻘِﻴﻘِﻲ ﺍﻟﺘﺄﹾﻧِﻴﺚِ ،ﻏﹶﻴﺮ ﻭﺍﻗِﻊٍ ﺑﻌﺪ" ﻧِﻌﻢ ﻭﺑِﺌﹾﺲ ،"ﳓﻮ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ :ﺇِﺫﹾ
ﻗﹶﺎﻟﹶﺖِ ﺍﻣﺮﺃﹶﺓﹸ ﻋِﻤﺮﺍﻥﹶ .(2)
ﺍﻟﺜﱠﺎﻧِﻴﺔﹸ :ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺿﻤِﲑﺍ ﻣﺘﺼِﻼﹰ ،ﻛﹶﻬِﻨﺪٍ ﻗﹶﺎﻣﺖ ﺃﹶﻭ ﺗﻘﹸﻮﻡ ،ﻭﺍﻟﺸﻤﺲ ﻃﹶﻠﹶﻌﺖ ﺃﹶﻭ ﺗﻄﹾﻠﹸﻊ ،ﻭﻳﺠﻮﺯ ﺫﹶﻟِـﻚ
ﰲ ﺃﹶﺭﺑﻊِ ﻣﺴﺎﺋِﻞﹶ:
ﺇِﺣﺪﺍﻫﺎ :ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺍِﺳﻤﺎ ﻇﹶﺎﻫِﺮﺍ ﻣﺠﺎﺯِﻱ ﺍﻟﺘﺄﻧِﻴﺚِ ﻭﻫﻮ ﻣﺎ ﻻﹶ ﻓﹶﺮﺝ ﻟﹶﻪ ،ﻭﺍﻟﺘﺄﹾﻧﻴﺚﹸ ﰲ ﻫﺬِﻩِ ﺃﹶﺭﺟﺢ.
ﺍﻟﺜﱠﺎﻧِﻴﺔﹸ :ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺣﻘِﻴﻘِﻴﺎ ،ﻭﻫﻮ ﻣﻨﻔﹶﺼِﻞﹲ ،ﻣﻦ ﺍﻟﻌﺎﻣِﻞِ ﺑِﻐﻴﺮِ "ﺇﻻﱠ" ﻭﺍﻟﺘﺄﹾﻧِﻴﺚﹸ ﺃﹶﻓﹾﺼﺢ ،ﻓﹶﺈِﻥﹾ ﻛﹶﺎﻥﹶ ﺍﻟﻔﹶﺎﺻِـﻞﹸ
"ﺇﻻﱠ" ،ﻓﺎﻟﺘﺄﹾﻧِﻴﺚﹸ ﺧﺎﺹ ﺑِﺎﻟﺸﻌﺮِ ،ﻭﺟﻮﺯﻩ ﺍِﺑﻦ ﻣﺎﻟِﻚٍ ﰲ ﺍﻟﻨﺜﹾﺮِ) ،(3ﻭﻗﹸـﺮِﺉ ﺇِﻥ ﻛﹶﺎﻧـﺖ ﺇِﻻﱠ ﺻـﻴﺤﺔﹰ
ﻭﺍﺣِﺪﺓﹰ (4)ﻟﹶﺎ ﻳﺮﻯ ﺇِﻟﱠﺎ ﻣﺴﺎﻛِﻨﻬﻢ.(5)
ﺍﻟﺜﱠﺎﻟِﺜﹶﺔﹸ :ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺟﻤﻊ ﺗﻜﹾﺴِﲑٍ ،ﳓﻮ :ﺍﻟﺰﻳﻮﺩ ،ﻭﺍﳍﹸﻨﻮﺩ ﻓﹶﻤﻦ ﺃﻧﺚﹶ ﻓﻌﻠﹶﻰ ﻣﻌﻨﻰ ﺍﳉﹶﻤﺎﻋﺔِ ،ﻭﻣـﻦ ﺫﹶﻛﱠـﺮ
ﻓﻌﻠﹶﻰ ﻣﻌﻨﻰ ﺍﳉﹶﻤﻊِ ،ﺃﹶﻣﺎ ﺟﻤﻊ ﺍﻟﺘﺼﺤِﻴﺢِ ﻓﹶﺤﻜﹾﻤﻪ ﺣﻜﹾﻢ ﻣﻔﹾﺮﺩِﻩِ.
]25ﻭ[ ﺍﻟﺮﺍﺑِﻌﺔﹸ :ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻋﺎﻣِﻠﹶﻪ" ﻧِﻌﻢ ،ﻭﺑِﺌﹾﺲ ،"ﳓﻮ :ﻧِﻌﻤﺖِ ﺍﻟﹾﻤﺮﺃﹶﺓﹸ ،ﻭﻧِﻌﻢ / ﺍﻟﹾﻤﺮﺃﹶﺓﹸ ﻭﺍﻟﺘﺄﹾﻧِﻴﺚﹸ ﺃﹶﺣﺴﻦ.
114
ﻭﻳﺴﻤﻰ ﺃﹶﻳﻀﺎ ﺍﻟﻨﺎﺋِﺐ ﻋﻦِ ﺍﻟﻔﹶﺎﻋِﻞِ) ،(1ﻭﻳﺴﻤﻰ ﺃﹶﻳﻀﺎ ﺍﻟﻔِﻌﻞﹸ ﺍﻟﹾﻤﺒﻨِﻲ ﻟِﻠﹾﻤﻔﹾﻌﻮﻝِ ،ﻭﺍﻟﻔِﻌﻞﹸ ﺍﻟﹾﻤﺒﻨِـﻲ
) (2
ﻟِﻠﹾﻤﺠﻬﻮﻝِ ،ﻭﺍﻟﻔِﻌﻞﹸ ﺍﻟﱠﺬِﻱ ﻟﹶﻢ ﻳﺴﻢ ﻓﹶﺎﻋِﻠﹸﻪ.
ﻭﺍﻋﻠﹶﻢ ﺃﻥﱠ ﺍﻷَﻓﹾﻌﺎﻝﹶ ﺑِﺎﻟﻨﺴﺒﺔِ ﺇﱃ ﺑِﻨﺎﺋِﻬﺎ ﻟِﻠﹾﻤﻔﹾﻌﻮﻝِ ،ﻭﻋﺪﻡِ ﺑِﻨﺎﺋِﻬﺎ ﺛﹶﻼﹶﺛﹶﺔﹸ ﺃﹶﻗﹾﺴﺎﻡٍ.
-ﻗِﺴﻢ ﻳﺒﻨﻰ ﻟﹶﻪ ﺑِﻼﹶ ﺧِﻼﹶﻑٍ ،ﻭﻫﻮ ﻛﹸﻞﱡ ﻓِﻌﻞٍ ﻣﺘﻌﺪ ،ﻣﺘﺼﺮﻑٍ.
-ﻭﻗِﺴﻢ ﻻﹶ ﻳﺒﻨﻰ ﻟﹶﻪ ﺑِﻼﹶ ﺧِﻼﹶﻑٍ ،ﻭﻫﻮ ﺍﻷَﻓﹾﻌﺎﻝﹸ ﺍﻟﱠﺘِﻲ ﻻﹶ ﺗﺘﺼﺮﻑ" ﻛﹶﻨِﻌﻢ ،ﻭﺑﺌﹾﺲ ،(3)"ﻭ"ﺣﺒـﺬﹶﺍ
ﻭﻟﹶﻴﺲ "ﻭﻓِﻌﻞِ ﺍﻟﺘﻌﺠﺐِ" ،ﻭﻋﺴﻰ" ،ﻭﺯﺍﺩ ﺑﻌﻀﻬﻢ" ﺗﺒﺎﺭﻙ."
-ﻭﻗِﺴﻢ ﻓِﻴﻪِ ﺧِﻼﹶﻑ ،ﻭﻫﻮ ﻛﹶﺎﻥﹶ ﻭﺃﹶﺧﻮﺍﺗِﻬﺎ ﺍﻟﹾﻤﺘﺼﺮﻓﹶﺔِ.
ﻗﹶﺎﻝﹶ ﺍِﺑﻦ ﻋﺼﻔﹸﻮﺭ) » :(4ﻓﹶﺎﻟﺼﺤِﻴﺢ ﺟﻮﺍﺯ ﺑِﻨﺎﺋِﻬﺎ ﻟﹶﻪ ﺑِﺸﺮﻁِ ﻛﹶﻮﻧِﻬﺎ ﻋﺎﻣِﻠﹶـﺔﹰ ﰲ ﻇﹶـﺮﻑٍ ،ﺃﹶﻭ ﺟـﺎ ٍﺭ
ﻭﻣﺠﺮﻭﺭٍ ،ﻓﹶﻴﺤﺬﹶﻑ ﺍِﺳﻤﻬﺎ ،ﻛﹶﻤﺎ ﻳﺤﺬﹶﻑ ﺍﻟﻔﹶﺎﻋِﻞﹸ ،ﻭﻳﺤﺬﹶﻑ ﺍﳋﹶﺒﺮ ﻭﻳﻘﹶﺎﻡ ﺍﻟﻈﱠﺮﻑ ،ﺃﹶﻭ ﺍﻟﹾﻤﺠﺮﻭﺭ ﻣﻘﹶﺎﻡ
ﺍﻟﹾﻤﺤﺬﹸﻭﻑِ«) ،(5ﻓﹶﻴﻘﹶﺎﻝﹸ :ﻛﲔ ﰲ ﺍﻟﺪﺍﺭِ ،ﻭﻛﲔ ﻳﻮﻡ ﺍﻟﹾﺠﻤﻌﺔِ.
ﻭﻣﺎ ﺫﹸﻛِﺮ ﰲ ﻫﺬﹶﺍ ﺍﻟﻘِﺴﻢِ ﻣﺒﻨِﻲ ﻋﻠﹶﻰ ﺗﺴﻤِﻴﺔِ ﻫﺬِﻩِ ﺍِﺳﻢ ﺍﻷَﻓﹾﻌﺎﻝِ ،ﻭﻫﻮ ﻣﺠﺎﺯ ،ﻭﺇِﻧﻤﺎ ﺃﹶﺗـﻰ ﺑِـﻪِ
ﻋﻘِﺐ ﺍﻟﻔﹶﺎﻋِﻞِ ﻟِﻤﺸﺎﺭﻛﹶﺘِﻪِ ﺇِﻳﺎﻩ ﰲ ﺃﹶﺣﻜﹶﺎﻡٍ ﻛﹶﺜِﲑﺓٍ) ،ﻭﻫﻮ ﺍﻻِﺳﻢ (ﺍﻟﺼﺮِﻳﺢ ،ﺃﹶﻭ ﺍﻟﹾﻤﺆﻭﻝﹸ ﺍﻟﹾﻤﺮﻓﹸﻮﻉ ﻟﹶﻔﹾﻈﹰﺎ،
ﺃﹶﻭ ﺗﻘﹾﺪِﻳﺮﺍ ﺃﹰﻭ ﻣﺤﻼ.
)ﺍﻟﱠﺬِﻱ ﻟﹶﻢ ﻳﺬﹾﻛﹶﺮ ﻣﻌﻪ ﻓﹶﺎﻋِﻠﹸﻪ (ﺧﺮﺝ ﺑِﻪِ ﻏﹶﻴﺮﻩ ﻣِﻦ ﺍﻟﹾﻤﺮﻓﹸﻮﻋﺎﺕِ.
ﻭﺍﻋﻠﹶﻢ ﺃﹶﻧﻪ ﻳﺠﻮﺯ ﺣﺬﹾﻑ ﺍﻟﻔﹶﺎﻋِﻞِ ﻟِﻐﺮﺽٍ ﻣِﻦ ﺍﻷَﻏﹾﺮﺍﺽِ ،ﻛﹶﺎﻟﻌِﻠﹾﻢِ ﺑِﻪِ ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺧﻠِـﻖ
ﺍﻟﹾﺎﻧﺴﺎﻥﹸ ﻣِﻦ ﻋﺠﻞٍ .(6)
115
) (1ﻫﻜﺬﺍ ﰲ )ﺃ( ﻭﻟﻌﻞﹼ ﺍﻟﺼﻮﺍﺏ ﻳﻌﻠﹶﻢِ .ﻳﻨﻈﺮ :ﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ.205
) (2ﱂ ﺃﻋﺜﺮ ﻋﻠﹶﻰ ﺍﳊﺪﻳﺚ ﻓﻴﻤﺎ ﺗﻮﻓﺮ ﻟﺪﻱ ﻣﻦ ﻣﺼﺎﺩﺭ.
) (3ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﻜﺎﻣﻞ ﰲ ﺩﻳﻮﺍﻥ ﳎﻨﻮﻥ ﻟﻴﻠﻰ ،ﺷﺮ :ﻋﺪﻧﺎﻥ ﺯﻛﻲ ﺩﺭﻭﻳﺶ ،ﺩﺍﺭ ﺻﺎﺩﺭ ،ﺑـﲑﻭﺕ1414 ،ﻫــ1994-ﻡ:
ﺹ ،180ﻭﺭﻭﻱ ﺻﺪﺭ ﺍﻟﺒﻴﺖ ﰲ ﺍﻟﺪﻳﻮﺍﻥ ﻋﻠﹶﻰ ﺍﻟﻨﺤﻮ:
ﺇﻥﱠ ﺍﻟﱠﱵ ﺯﻋﻤـﺖ ﻓـﺆﺍﺩﻙ ﻣﻠﱠﻬـَﺎ ........................
ﻭﺫﻛﺮ ﺍﺑﻦ ﻗﺘﻴﺒﺔ ﰲ ﺍﻟﺸﻌﺮ ﻭﺍﻟﺸﻌﺮﺍﺀ ﺍﻟﺒﻴﺖ ،ﻳﻘﺎﻝﹸ :ﺇﻧﻪ ﻣﻨﺤﻮﻝ .ﻳﻨﻈﺮ :ﺍﻟﺸﻌﺮ ﻭﺍﻟﺸﻌﺮﺍﺀ :ﺹ.384
ﻭﳎﻨﻮﻥ ﻟﻴﻠﻰ ﻫﻮ ﻗﻴﺲ ﺑﻦ ﻣﻌﺎﺫ ،ﻭﻳﻘﺎﻝ ﻗﻴﺲ ﺑﻦ ﺍﳌﻠﻮﺡ ،ﻫﻮ ﻣﻦ ﺑﲏ ﻋﺎﻣﺮ ﺑﻦ ﺻﻌﺼﻌﻪ ﺷﺎﻋﺮ ﺃﻣﻮﻱ ،ﻋﺎﺵ ﰲ ﺍﻟﻨـﺼﻒ
ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ ﺍﳌﻴﻼﺩﻱ ﰲ ﳒﺪ ،ﺍﺭﺗﺒﻂ ﺷﻌﺮﻩ ﺑﺘﻴﺎﺭ ﺍﳊﺐ ﺍﻟﻌﺬﺭﻱ ،ﺗﻮﰲ ﻋﺎﻡ65ﻫـ ،ﺗﺎﺭﻛﺎ ﻗﺼﺎﺋﺪ ﻏﺰﻟﻴﺔ ﺭﻗﻴﻘﺔ
ﺿﻤﻨﻬﺎ ﺩﻳﻮﺍﻧﻪ .ﻳﻨﻈﺮ :ﺍﻟﺸﻌﺮ ﻭﺍﻟﺸﻌﺮﺍﺀ ،ﺹ ،377ﻭﺍﻷﻏﺎﱐ ،05/2:ﻭﻣﻌﺠﻢ ﺍﻟﺸﻌﺮﺍﺀ :ﺹ.142
) (4ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﻄﻮﻳﻞ ﰲ ﺩﻳﻮﺍﻥ ﻟﺒﻴﺪ ﺑﻦ ﺭﺑﻴﻌﺔ :ﺹ ،89ﻭﻗﺪ ﺭﻭﻱ ﺻﺪﺭ ﺍﻟﺒﻴﺖ ﰲ ﺍﻟﺪﻳﻮﺍﻥ :ﻭﺩﻳﻌﺔ ﻭﻟﻴﺲ ﻭﺩﺍﺋﻊ.
) (5ﱂ ﺃﻋﺜﺮ ﻋﻠﹶﻰ ﻫﺬﺍ ﺍﳌﺜﻞ ﻭﺇﳕﺎ ﻋﺜﺮﺕ ﻋﻠﹶﻰ ﻣﺎ ﻳﺸﺒﻬﻪ ﻭﻫﻮ :ﻣﻦ ﺳﻠِﻤﺖ ﺳﺮﻳﺮﺗﻪ ،ﺳﻠﻤﺖ ﻋﻼﻧﻴﺘﻪ .ﻳﻨﻈﺮ :ﳎﻤﻊ ﺍﻷﻣﺜﺎﻝ
ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ﺍﳌﻴﺪﺍﱐ ،ﺗﺢ :ﳏﻤﺪ ﳏﻲ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ،ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﺼﺮﻳﺔ
ﺑﲑﻭﺕ1419 ،ﻫـ1998-ﻡ ،330/2 :ﻭﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ.205
116
ﻓﹶﺈِﻧﻪ ،ﻟﹶﻮ ﻗِﻴﻞﹶ :ﺣﻤِﺪ ﺍﻟﻨﺎﺱ ﺳِﻴﺮﺗﻪ ،ﺍِﺧﺘﻠﹶﻒ ﺍﻟﺴﺠﻊ ،ﻭﺣﻴﺚﹸ ﺣﺬِﻑ ﻓﹶﺎﻋِﻞﹸ ﺍﻟﻔِﻌﻞِ ﻓﹶﺈِﻧﻚ ﺗﻘِـﻴﻢ
ﻣﻘﹶﺎﻣﻪ ﺍﻟﹾﻤﻔﹾﻌﻮﻝﹶ ﺑِﻪِ ﻭﺗﻌﻄِﻴﻪِ ﺃﹶﺣﻜﹶﺎﻣﻪ ،ﻓﹶﺘﺼﻴﺮﻩ ﻣﺮﻓﹸﻮﻋﺎ ،ﻭﻋﻤﺪﺓﹰ.
ﻭﻭﺟﻮﺏِ ﺍﻟﺘﺄﹾﺧِﲑِ ﻋﻦِ ﺍﻟﻔِﻌﻞِ ،ﻭﺗﺄﹾﻧِﻴﺚِ ﺍﻟﻔﹶﺎﻋِﻞِ ﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻣﺆﻧﺜﹰﺎ) (1ﻓﹶﺈِﻥﹾ ﻟﹶﻢ ﻳﻜﹸﻦ ﰲ ﺍﻟﻜﹶﻼﹶﻡِ ﻣﻔﹾﻌﻮﻻﹰ ﺑِﻪِ ﻧﺎﺏ
) (4
ﺍﻟﻈﱠﺮﻑ ،ﺃﹶﻭِ ﺍﳉﹶﺎﺭ ﻭﺍﺮﻭﺭ ،ﳓﻮ]ﻗﻮﻟﻪ ﺗﻌﺎﱃ[ ):(2ﻭﻟﹶﻤﺎ ﺳﻘِﻂﹶ ﻓﹶﻲ ﺃﹶﻳﺪِﻳﻬِﻢ ،(3)ﻭﺟِﻲﺀَ ﺑِﺎﻟﻨﺒِﻴﲔ
ﺃﹶﻭِ ﺍﻟﹾﻤﺼﺪﺭ ،ﻭﻳﺸﺘﺮﻁﹸ ﻟِﻨِﻴﺎﺑﺔِ ﺍﳉﹶﺎﺭ ﻭﺍﺮﻭﺭِ) (5ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺗﺎﻣﺎ ﺑِﺄﹶﻥﹾ ﻳﺤﺴﻦ ﺍﻟﺴﻜﹸﻮﺕ ﻋﻠﹶﻴﻪِ ﻛﹶﺎﻵﻳﺘﻴﻦِ.
ﻭﻟِﻨِﻴﺎﺑﺔِ ﺍﻟﻈﱠﺮﻑِ ﻭﺍﻟﹾﻤﺼﺪﺭِ ﺷﺮﻃﹶﺎﻥِ):(6
ﺃﹶﺣﺪﻫﻤﺎ :ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣﺨﺘﺼﺎ ،ﺃﹶﻭ ﻣﻮﺻﻮﻓﹰﺎ ،ﺃﹶﻭ ﻣﻌﻬﻮﺩﺍ ،ﳓﻮ :ﻓﹶﺈِﺫﹶﺍ ﻧﻔِﺦ ﻓِﻲ ﺍﻟﺼﻮﺭِ ﻧﻔﹾﺨـﺔﹲ
ﻭﺍﺣِﺪﺓﹲ ،(7) ﻭﻛﻘﻮﻟﻚ :ﺻِﻴﻢ ﺭﻣﻀﺎﻥﹸ ،ﻭﺟﻠِﺲ ﺃﻣﺎﻡ ﺯﻳﺪٍ ،ﻓﹶﻼﹶ ﻳﺠﻮﺯ ﺿﺮِﺏ ﺿﺮﺏ ،ﺃﹶﻭ ﺻِﻴﻢ ﺯﻣﺎﻥﹲ،
ﻭﻻﹶ ﺍﹸﻋﺘﻜِﻒ ﻣﻜﹶﺎﻥﹲ ﻟِﻌﺪﻡِ ﺍِﺧﺘِﺼﺎﺻِﻬﺎ ،ﻓﹶﺈِﻥﹾ ﻗِﻴﻞﹶ ﺿﺮِﺏ ﺿﺮﺏ ﺷﺪِﻳﺪ ،ﺃﹶﻭ ﺻِﻴﻢ ﺯﻣﺎﻥﹲ ﻃﹶﻮِﻳﻞﹲ ،ﻭﺍﹸﻋﺘﻜِﻒ
ﻣﻜﹶﺎﻥﹲ ﺣﺴﻦ ،ﺟﺎﺯ ﻟِﺤﺼﻮﻝِ ﺍﻻِﺧﺘِﺼﺎﺹِ ﺑِﺎﻟﻮﺻﻒِ.
ﻭﺍﻟﺜﱠﺎﱐ :ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣﺘﺼﺮﻓﹰﺎ ﻻﹶﺯِﻣﺎ ﺍﻟﻨﺼﺐ ﻋﻠﹶﻰ ﺍﻟﻈﹶﺮﻓِﻴﺔِ ،ﺃﹶﻭِ ﺍﻟﹾﻤﺼﺪﺭِﻳﺔِ ،ﻓﹶﻼﹶ ﻳﺠﻮﺯ ﺣﻤـﻞﹸ "ﺇِﺫﹾ"
ﺣﻤﻞﹶ ﺯﻳﺪٍ ﻋﻠﹶﻰ ﺃﹶﻥﱠ "ﺇِﺫﹾ" ﻧﺎﺋِﺒﺔﹲ ﻋﻦِ ﺍﻟﻔﹶﺎﻋِﻞِ،ﻭﻻﹶ ﺳﺒﺤﺎﻥﹸ ﺍﷲ ﺑِﺎﻟﻀﻢ ﻋﻠﹶﻰ ﺃﹶﻧﻪ ﻧﺎﺋِﺐ ﻣﻨﺎﺏ ﻓﹶﺎﻋِﻞِ ﻓِﻌﻠِﻪِ ﺍﳌﹸﻘﹶﺪﺭِ
ﻟِﻌﺪﻡِ ﺗﺼﺮﻓِﻬِﻤﺎ ﻭﺇِﻧﻤﺎ ﻟﹶﻢ ﻳﻘﹸﻢِ ﺍﳊﹶﺎﻝﹸ ،ﺃﹶﻭِ ﺍﻟﺘﻤﻴِﻴِﺰ ،ﺃﹶﻭِ ﺍﳌﹶﻔﹾﻌﻮﻝﹸ ﻟﹶﻪ ،ﺃﹶﻭِ ﺍﳌﹶﻔﹾﻌﻮﻝﹸ ﻣﻌﻪ ﻣﻘﹶﺎﻡ ﺍﻟﻔﹶﺎﻋِـﻞِ ﻟِﺘـﻀﺎﺩِ
]26ﻭ[ ﺍﻟﺮ ﹾﻓﻊِ ﻭﺍﻟﻨﺼﺐِ /ﻭﺇِﺫﹶﺍ ﺣﺬِﻑ ﺍﻟﻔﹶﺎﻋِﻞﹸ ،ﻭﺃﹸﻗِﻴﻢ ﺷﻲﺀٌ ﻣِﻦ ﺍﻷُﻣﻮﺭِ ﺍﻟﹾﻤﺘﻘﹶﺪِﻣﺔِ ،ﻣﻘﹶﺎﻣﻪ ﻭﺟﺐ ﺗﻐﻴِﲑ ﺍﻟﻔِﻌﻞِ.
)ﻓﹶﺈِﻥﹾ ﻛﹶﺎﻥﹶ ﺍﻟﻔِﻌﻞﹸ ﻣﺎﺿِﻴﺎ ﺿﻢ ﺃﹶﻭﻟﹸﻪ (ﻟﹶﻔﹾﻈﹰـﺎ ﰲ ﺍﻟـﺼﺤِﻴﺢِ ﺍﻟﻌـﻴﻦِ ،ﺃﹶﻭ ﺗﻘﹾـﺪِﻳﺮﺍ ﰲ ﻣﻌﺘﻠﱢﻬـﺎ ﻋﻠﹶـﻰ
ﻟﹸﻐﺔِ ﺍﻟﻜﹶﺴﺮِ ﻭﺍﻹِﺷﻤﺎﻡِ) ،(8ﻭﻛﹸﺴِﺮ ﻣﺎ ﻗﹶﺒﻞﹶ ﺁﺧِﺮِﻩِ ﻟﹶﻔﹾﻈﹰﺎ ﰲ ﺻﺤِﻴﺢِ ﺍﻟﻌﻴﻦِ ﻏﹶﲑِ ﺍﻟﹾﻤﻀﻌﻒِ ،ﺃﹶﻭ ﺗﻘﹾـﺪِﻳﺮﺍ
) (1
ﰲ ﻣﻌﺘﻠﱢﻬﺎ ،ﻭﰲ ﺍﻟﹾﻤﻀﻌﻒِ ،ﳓﻮ :ﺭﺩ ،ﻭﺫﻟِﻚ ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﺧﻠِـﻖ ﺍﻹﻧـﺴﺎﻥﹸ ﺿـﻌِﻴﻔﺎﹰ
ﻭﻗﹸﻀِﻲ ﺍﻷَﻣﺮ،(2) ﻭ ﺯﻟﹾﺰِﻟﹶﺖِ ﺍﻟﹾﺄﺭﺽ .(3) ﻭﺿﺮِﺏ ،ﻭﺃﹸﺧﺮِﺝ ،ﻭﺍﹸﻛﹾﺘﺴِﺐ ،ﻭﺍﹸﺳﺘﺨﺮِﺝ.
ﻭﺍﻟﻜﹶﺴﺮﺓﹸ ﰲ ﳓﻮ :ﺷﺮِﺏ ﻣﺒﻨِﻲ ﻟِﻠﹾﻤﻔﹾﻌﻮﻝِ ،ﻏﹶﲑﻫﺎ ﻓِﻴﻪِ ﻣﺒﻨِﻴﺎ ﻟِﻠﹾﻔﹶﺎﻋِﻞِ ،ﻭﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﺍﻟﻔِﻌﻞﹸ ]ﻣﻔﺘﺘِﺤﺎ[) (4ﺑﺘﺎ ٍﺀ
ﺯﺍﺋِﺪﺓٍ ﺿﻢ ﺛﹶﺎﻧِﻴﻪِ ﺯِﻳﺎﺩﺓﹰ ﻋﻠﹶﻰ ﻣﺎ ﺫﹶﻛﹶﺮﻩ ﺍﻟﹾﻤﺼﻨﻒ ﳓﻮ :ﺗﻌﻠﱢﻢ ﺍﻟﻌِﻠﹾﻢ ،ﺃﹶﻭ ﺑِﻬﻤﺰﺓٍ ﻭﺻﻞٍ ﺿﻢ ﺛﹶﺎﻟِﺜﹸـﻪ ﺯِﻳـﺎﺩﺓﹰ
) (6
ﻋﻠﹶﻰ ﻣﺎ ﺫﹶﻛﹶﺮﻩ ،ﳓﻮ :ﺍﹸﻧﻄﹸﻠِﻖ ،(5)ﻭﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﺍﻟﻔِﻌﻞﹸ ﻣﻌﺘﻞﱠ ﺍﻟﻌﻴﻦِ ،ﻛﹶﻘﹶﺎﻝﹶ ﻭﺑﺎﻉ ،ﺟﺎﺯ ﻓِﻴﻪِ ﺛﹶﻼﹶﺙﹸ ﻟﹸﻐﺎﺕِ.
ﺍﻷَﻭﻝﹸ :ﻭﻫِﻲ ﺍﻟﻔﹸﺼﺤﻰ ﻛﹶﺴﺮ ﺃﹶﻭﻟِﻪِ ،ﻭﻗﹶﻠﹾﺐ ﻋﻴﻨِﻪِ ﻳﺎﺀً ،ﳓﻮ :ﻗِﻴﻞﹶ ﻭﺑِﻴﻊ ﻭﺟِﻲﺀَ ،ﻭﻏِﻴﺾ ﺃﹶﺻـﻠﹸﻪ:
ﻗﹶﻮﻝﹶ ،ﻭﺑﻴﻊ ،ﻭﺟﻴﺎ ﻭﻏﹶﻴﺾ ،ﻓﹶﺎﹸﺳﺘﺜﹾﻘِﻠﹶﺖِ ﺍﻟﻜﹶﺴﺮﺓﹸ ﻋﻠﹶﻰ ﺣﺮﻑِ ﺍﻟﻌﻠﱠﺔِ ﺍﻟﹾﻤﺘﺤِ ﺮﻙِ ﻣﺎ ﻗﹶﺒﻠﹶﻬﺎ ﻓﹶﻨﻘِﻠﹶﺖ ﺇِﻟﻴﻪِ ﺑﻌـﺪ
ﺳﻠﹾﺐِ ﺣﺮﻛﹶﺘِﻪِ ،ﻭﺑﻘِﻴﺖ ﺳﺎﻛِﻨﺔﹰ ﺑﻌﺪ ﻛﹶﺴﺮﺓٍ ،ﻓﹶﺈِﻥﹾ ﻛﹶﺎﻧﺖ ﻳﺎﺀً ﺑﻘِﻴﺖ ﳓﻮ :ﺟِﻲﺀَ ﻭﺑِﻴﻊ ﻭﻏِـﻴﺾ ،(7)ﻭﺇِﻥﹾ
ﻛﹶﺎﻧﺖ ﻭﺍﻭﺍ ﻗﹸﻠِﺒﺖ ﻳﺎﺀً ﻟِﻤﺠﺎﻧﺴﺔِ ﺍﻟﻜﹶﺴﺮﺓِ ﻗﹶﺒﻠﹶﻬﺎ ﳓﻮ :ﻗِﻴﻞﹶ.
ﻭﺍﻟﺜﱠﺎﻧِﻴﺔﹸ :ﺇِﺷﻤﺎﻡ ﺍﻟﻜﹶﺴﺮﺓِ ﺷﻴﺌﹰﺎ ﻣِﻦ ﺍﻟﻀﻢ ﺑِﺄﹶﻥﹾ ﺗﻨﺤِﻲ ﺷﻔﺘﻴﻚ ﺇﱃ ﺟِﻬﺔِ ﺍﻟﻮﺍﻭٍ ،ﻭﻟﹶﻢ ﺗﻨﻄِﻖ ﺑِﻬـﺎ
ﻭﻫِﻲ ﻟﹸﻐﺔﹲ ﻓﹶﺼِﻴﺤﺔﹲ ﺃﹶﻳﻀﺎ.
ﻭﺍﻟﺜﱠﺎﻟِﺜﹶﺔﹸ :ﺇِﺧﻼﹶﺹ ﺿﻢ ﺃﹶﻭﻟِﻪِ ،ﻓﹶﻴﺠِﺐ ﻗﹶﻠﹾﺐ ﺍﻷَﻟِﻒِ ﻭﺍﻭﺍ ،ﺳﻮﺍﺀً ﻛﹶﺎﻧﺖِ ﺍﻷَﻟِﻒ ﻋﻦ ﻭﺍﻭٍ ﺃﹶﻭ ﻳِـﺎﺀٍ
ﻓﹶﻴﻘﹶﺎﻝﹸ :ﻗﹸﻮﻝﹶ ﻭﺑﻮﻉ ،ﻭﻫِﻲ ﻟﹸﻐﺔﹲ ﺿﻌِﻴﻔﹶﺔﹲ) ،(8ﻭﺗﺠﺮِﻱ ﻫﺬِﻩِ ﺍﻟﻠﱡﻐﺎﺕ ﰲ ﺛﹶﺎﻟِﺚِ ﻣﺎ ﺃﹸﻋِﻠﱠﺖ ﻋﻴﻨﻪ ،ﻭﻫﻮ ﻋﻠﹶـﻰ
ﻭﺯﻥِ :ﺍِﻓﹾﺘﻌﻞﹶ ﺃﹶﻭ ﺍِﻧﻔﹶﻌﻞﹶ ،ﳓﻮ :ﺍِﺧﺘﺎﺭ ، ﻭﺍِﻧﻘﹶﺎﺩ .ﻭﻫﻤﺰﺗﻪ ﺗﺎﺑِﻌﺔﹲ ﻟِﺜﹶﺎﻟِﺜِﻪِ ،ﻓﹶﻤﻦ ﻛﹶﺴﺮﻩ ﻛﹶﺴﺮﻫﺎ ،ﻭﻣﻦ ﺃﹶﺷﻤﻪ
ﺃﹶﺷﻤﻬﺎ ﻭﻣﻦ ﺿﻤﻪ ﺃﹶﺿﻤﻬﺎ) ،ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻣﻀﺎﺭِﻋﺎ ﺿﻢ ﺃﹶﻭﻟﹸﻪ ﻟﹶﻔﹾﻈﹰﺎ ،ﻭﻓﹸﺘِﺢ ﻣﺎ ﻗﹶﺒﻞﹶ ﺁﺧﺮِﻩِ( ﰲ ﺻـﺤِﻴﺢِ
]26ﻅ[ ﺍﻟﻌﻴﻦِ ،ﺃﹶﻭ ﺗﻘﹾﺪِﻳﺮﺍ ﰲ ﻣﻌﺘﻠﱢﻬﺎ ﳓﻮ /ﻳﻀﺮﺏ ،ﻭﻳﺪﺣﺮﺝ ،ﻭﻳﻜﹾﺘﺴﺐ ،ﻭﻳﺴﺘﻄﹾﻌﻢ ،ﻭﺍﻟﻔﹶﺘﺤـﺔﹸ ﰲ ﳓـﻮ:
ﻳﺸﺮﺏ ﻣﺒﻨِﻴﺔﹲ ﻟِﻠﹾﻤﻔﹾﻌﻮﻝِ ﻏﹶﲑﻫﺎ ﻓِﻴﻪِ ﻣﺒﻨِﻴﺎ ﻟِﻠﹾﻔﹶﺎﻋِﻞِ.
) (1ﺍﻟﻨﺴﺎﺀ ،ﻣﻦ ﺍﻵﻳﺔ ،28ﻭﲤﺎﻣﻬﺎ :ﻳﺮِﻳﺪ ﺍﻟﻠﹼﻪ ﺃﹶﻥ ﻳﺨﻔﱢﻒ ﻋﻨﻜﹸﻢ ﻭﺧﻠِﻖ ﺍﻹﻧﺴﺎﻥﹸ ﺿﻌِﻴﻔﺎﹰ .
) (2ﺍﻟﺒﻘﺮﺓ ،ﻣﻦ ﺍﻵﻳﺔ ،210ﻭﲤﺎﻣﻬﺎ :ﻫﻞﹾ ﻳﻨﻈﹸﺮﻭﻥﹶ ﺇِﻻﱠ ﺃﹶﻥ ﻳﺎﹾﺗِﻴﻬﻢ ﺍﻟﻠﹼﻪ ﻓِﻲ ﻇﹸﻠﹶﻞٍ ﻣﻦ ﺍﻟﹾﻐﻤﺎﻡِ ﻭﺍﻟﹾﻤﻶﺋِﻜﹶﺔﹸ ﻭﻗﹸﻀِﻲ ﺍﻷَﻣﺮ ﻭﺇِﻟﹶـﻰ
ﺍﻟﻠﹼﻪِ ﺗﺮﺟﻊ ﺍﻷﻣﻮﺭ.
) (3ﺍﻟﺰﻟﺰﻟﺔ ،ﻣﻦ ﺍﻵﻳﺔ ،01ﻭﲤﺎﻣﻬﺎ :ﺇِﺫﹶﺍ ﺯﻟﹾﺰِﻟﹶﺖِ ﺍﻟﹾﺄﺭﺽ ﺯِﻟﹾﺰﺍﻟﹶﻬﺎ .
) (4ﺇﺿﺎﻓﺔ ﻣﻦ )ﻫـ(.
) (5ﻳﻨﻈﺮ :ﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ.208
) (6ﻳﻨﻈﺮ :ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ :ﺹ.209
) (7ﻏﺎﺽ ﺍﳌﺎﺀ ،ﻳﻐﻴﺾ ﻏﻴﻀﺎ ،ﻭﺍﻧﻐﺎﺽ :ﻧﻘﹶﺺ ﺃﻭ ﻏﺎﺭ ﻓﺬﻫﺐ .ﻳﻨﻈﺮ :ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ :ﻣﺎﺩﺓ )ﻏﻴﺾ(.
) (8ﻭﻫﻲ ﻟﻐﺔ ﻓﻘﻌﺲ ﻭﺩﺑﲑ ،ﻭﳘﺎ ﻣﻦ ﻓﹸﺼﺤﺎﺀ ﺑﲏ ﺃﺳﺪ ﻭﻣﻮﺟﻮﺩﺓ ﰲ ﻟﻐﺔ ﻫﺬﻳﻞ .ﻳﻨﻈﺮ :ﺍﺭﺗﺸﺎﻑ ﺍﻟﻀﺮﺏ.196/2:
118
ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﺍﻟﻔِﻌﻞﹸ ﻣﻌﺘﻞﱠ ﺍﻟﻌﻴﻦِ ﺿﻢ ﺃﹶﻭﻟﹸﻪ ﻋﻠﹶﻰ ﺍﻷَﺻﻞِ ﰲ ﺫﹶﻟِﻚ ﻭﻗﹸﻠِﺒﺖ ﻋﻴﻨﻪ ﺃﹶﻟِﻔﹰﺎ ،ﳓـﻮ :ﻳﻘﹶـﺎﻝﹸ
ﻭﻳﺒﺎﻉ ،ﺃﹶﺻﻠﹸﻪ :ﻳﻘﹾﻮﻝﹸ ،ﻭﻳﺒﻴﻊ ،ﻧﻘِﻠﹶﺖ ﺣﺮﻛﹶﺔﹸ ﺍﻟﻌﻴﻦِ ﻟِﻠﹾﺴﺎﻛِﻦِ ﺍﻟﺼﺤِﻴﺢِ ﻗﹶﺒﻠﹶﻬﺎ ،ﻭﺑﻘِﻴﺖ ﺳﺎﻛِﻨﺔﹰ ،ﻭﺍِﻧﻔﹶﺘﺢ ﻣﺎ
ﻗﹶﺒﻠﹶﻬﺎ ﻓﹶﻘﹸﻠِﺒﺖ ﺃﹶﻟِﻔﹰﺎ.
ﻭﺃﻣﺎ ﺻِﻴﻐﺔﹸ ﺍﻷَﻣﺮِ ،ﻓﹶﻼﹶ ﻳﺒﻨﻰ ﻟِﻠﹾﻤﻔﹾﻌﻮﻝِ ﻟِﻔﹶﺴﺎﺩِ ﺍﻟﺼِﻴﻐﺔِ ﻭﺍﻟﹾﻤﻌﻨﻰ ﻭﻏﹶﲑ ﺍﻟﻨﺎﺋِﺐِ ﻣِﻤﺎ ﻣﻌﻨﺎﻩ ﻣﺘﻌِﻠﱢـﻖ
ﺑِﺎﻟﺮﻓﹾﻊِ ﻳﺠِﺐ ﻧﺼﺒﻪ ﻟﹶﻔﹾﻈﹰﺎ ﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻏﹶﻴﺮ ﺟﺎﺭ ﻭﻣﺠﺮﻭﺭٍ ،ﺃﹶﻭ ﻣﺤﻼ ﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﺟﺎﺭﺍ ﻭﻣﺠﺮﻭﺭﺍ )ﻭﻫﻮ (ﺃﹶﻱِ
) (1
ﺍﻟﹾﻤﻔﹾﻌﻮﻝﹸ ﺍﻟﱠﺬِﻱ ﻟﹶﻢ ﻳﺴﻢ ﻓﹶﺎﻋِﻠﹸﻪ) ﻋﻠﹶﻰ ﻗِﺴﻤﻴﻦِ :ﻇﹶﺎﻫِﺮٍ ﻭﻣﻀﻤﺮٍ(:
)ﻓﹶﺎﻟﻈﱠﺎﻫِﺮ ،ﳓﻮ ﻗﹶﻮﻟِﻚ :ﺿﺮِﺏ ﺯﻳﺪ ،ﻭﻳﻀﺮِﺏ ﺯﻳﺪ ،ﻭﺃﹸﻛﹾﺮِﻡ ﻋﻤﺮﻭ ،ﻭﻳﻜﹾﺮﻡ ﻋﻤﺮﻭ( ﺇﱃ ﺁﺧِﺮِ
ﻣﺎ ﺗﻘﹶﺪﻡ ﰲ ﺑﺎﺏِ ﺍﻟﻔﹶﺎﻋِﻞِ.
)ﻭﺍﻟﹾﻤﻀﻤﺮ ،ﳓﻮ ﻗﻮﻟِﻚ :ﺿﺮِﺑﺖ" ،(ﻓﹶﻀﺮِﺑﺖ ،"ﻓِﻌﻞﹸ ﻣﺎﺽٍ ﻣﺒﻨِﻲٍ ﻟِﻠﹾﻤﻔﹾﻌﻮﻝِ ،ﻭﺍﻟﺘﺎﺀُ ﺍﻟﹾﻤﻀﻤﻮﻣﺔﹸ
ﺿﻤِﲑ ﺍﻟﹾﻤﺘﻜﹶﻠﱢﻢِ ،ﻭﻣﺤﻠﱡﻪ ﺭﻓﹾﻊ ﻋﻠﹶﻰ ﺃﹶﻧﻪ ﻣﻔﹾﻌﻮﻝﹸ ﻣﺎ ﻟﹶﻢ ﻳﺴﻢ ﻓﹶﺎﻋِﻠﹸﻪ.
)ﻭﺿﺮِﺑﻨﺎ( -ﺑِﺴﻜﹸﻮﻥِ ﺍﻟﹾﻤﻮﺣﺪﺓ) ،-ﻭﺿﺮِﺑﺖ- (ﺑِﻔﹶﺘﺢِ ﺍﻟﺘﺎﺀِ) ،-ﻭﺿﺮِﺑﺖِ( –ﺑﻜﺴﺮﻫﺎ ،-ﻭﻣﺎ
ﺃﹶﺷﺒﻪ ﺫﹶﻟِﻚ ،ﳓﻮ) :ﺿﺮِﺑﺘﻤﺎ ،ﻭﺿﺮِﺑﺘﻢ (ﺇﱃ ﺁﺧِﺮِ ﺍﻟﻀﻤﺎﺋِﺮِ ﺍﻟﹾﻤﺘﺼِﻠﹶﺔِ ﻭﺍﻟﹾﻤﻨﻔﹶﺼِﻠﹶﺔِ ،ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ ﰲ ﺑـﺎﺏِ
ﺍﻟﻔﹶﺎﻋِﻞِ ﻭﰲ ﺑﻌﺾِ ﺍﻟﻨﺴﺦِ ﺫﹶﻛﹶﺮ ﺑﻘِﻴﺔﹶ ﺍﻟﻀﻤﺎﺋِﺮِ ﺍﻟﹾﻤﺘﺼِﻠﹶﺔِ.
ﻭﺍﻋﻠﹶﻢ ﺃﹶﻥﱠ ﺍﻟﻌﺎﻣِﻞﹶ ﰲ ﺍﻟﹾﻤﻔﹾﻌﻮﻝِ ﺍﻟﱠﺬِﻱ ﻟﹶﻢ ﻳﺴﻢ ﻓﹶﺎﻋِﻠﹸﻪ ،ﺇِﻣﺎ ﻓِﻌﻞﹲ –ﻭﻗﹶﺪ ﺗﻘﹶﺪﻡ -ﻭﺇِﻣﺎ ﺍِﺳﻢ ﻣﻔﹾﻌﻮﻝٍ
ﻭﻫﻮ ﻣﺎ ﺩﻝﱠ ﻋﻠﹶﻰ ﺣﺪﺙٍ ،ﻭﻣﻔﹾﻌﻮﻟِﻪِ .ﻭﻟﹶﻢ ﻳﺘﻌﺮﺽ ﻟﹶﻪ ﺍﻟﹾﻤﺼﻨﻒ ﻭﻫﻮ ﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻣِﻦ ﺛﹸﻼﹶﺛِﻲ ﻣﺠﺮﺩٍ ﻓﹶﻮﺯﻧـﻪ
ﻣﻔﹾﻌﻮﻝﹲ ﻛﹶﻤﻀﺮﻭﺏ ،ﻭﻣﻤﺮﻭﺭ ﺑِﻪِ ،ﻭﻣِﻨﻪ :ﻣﺒِﻴﻊ ،ﻭﻣﻘﹸﻮﻝﹲ ،ﻭﻣﺮﻣﻰ ،ﺇِﻻﱠ ﺃﹶﻧﻬﺎ ﻏﹸﻴﺮﺕ.
ﺃﹶﻭ ﻣِﻦ ﻏﹶﻴﺮِﻩِ ،ﻓﹶﻮﺯﻧﻪ ﻭﺯﻥﹸ ﻣﻀﺎﺭِﻋِﻪِ ﺑِﺸﺮﻁِ ،ﺍﻹْﺗِﻴﺎﻥِ ﺑِﻤِﻴﻢٍ ﻣﻀﻤﻮﻣﺔٍ ﻣﻜﹶﺎﻥﹶ ﺣﺮﻑِ ﺍﻟﹾﻤـﻀﺎﺭﻋﺔِ
ﻭﻓﹶﺘﺢِ ﻣﺎ ﻗﹶﺒﻞﹶ ﺍﻵﺧِﺮِ ،ﻭﺷﺮﻁﹸ ﻋﻤﻞِ ﺍﻻِﺳﻢِ ﺍﻟﹾﻤﺬﹶﻛﹸﻮﺭِ ﻛﹶﻮﻧﻪ ﺻِﻠﱠﺔﹰ؛ ﻷﻥﱠ ﳓﻮ :ﺟﺎﺀَ ﺍﻟﹾﻤﻀﺮﻭﺏ ﻋﺒـﺪﻩ ﺃﹶﻭ
ﻛﹶﻮﻧـﻪ ﻟِﻠﹾﺤﺎﻝِ ،ﺃﹶﻭ ﻟِﻠﹾْﺎِﺳﺘِﻘﹾﺒﺎﻝِ ﺑِﺸﺮﻁِ ﺍِﻋﺘِﻤﺎﺩِﻩِ ﻋﻠﹶﻰ ﻧﻔِﻲ ،ﺃﹶﻭ ﺍِﺳﺘِﻔﹾﻬﺎﻡٍ ،ﺃﹶﻭ ﻣﺨﺒﺮٍ ﻋﻨﻪ ،ﺃﹶﻭ ﻣﻮﺻـﻮﻑٍ
]27ﻭ[ ﳓﻮ :ﻣﺎ) (2ﻣﻀﺮﻭﺏ ﺯﻳﺪ /ﻭﺃ)(3ﻣﻨﺼﻮﺭ ﻋﻤﺮﻭ؟ ،ﻓﹶﺈِﻥﱠ ﺍﻷَﻣِﻴﺮ ﻣﻜﹾﺮﻡ ﺭﺳﻮﻟﹸﻪ.
ﻭﻣﺮﺭﺕ ﺑِﺮﺟﻞٍ ﻣﻬﺎﻥٍ ﺃﹶﺑﻮﻩ.
) (1ﻭﺍﳌﹸﻀﻤﺮ ﻗﺴﻤﺎﻥ :ﻣﺘﺼِﻞ ﻛﻤﺎ ﻣﺜﱢﻞ ،ﻭﻣﻨﻔﺼﻞ ﳓﻮ :ﻣﺎ ﺿِ ﺮﺏ ﺇﻻﱠ ﺃﻧﺎ .ﻳﻨﻈﺮ :ﺗﻔﺼﻴﻞ ﺍﳌﺴﺄﻟﺔ ﰲ ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﺍﳊـﺎﺝ:
ﺹ.75
) (2ﺳﺎﻗﻄﺔ ﻣﻦ )ﻫـ(.
) (3ﺳﺎﻗﻄﺔ ﻣﻦ )ﻫـ(.
119
120
ﺇِﻟﹶﻪٍ ﺇِﻻﱠ ﺍﷲُ ،(1)ﻣِﻤﺎ ﺟﺎﺀَ ﻓِﻴﻪِ ﺍﻟﹾﻤﺒﺘﺪﺃﹸ ﻣﺠﺮﻭﺭﺍ ﺑِﺤﺮﻑِ ﺟﺮ ﺯﺍﺋِﺪٍ .ﻭﻗﻮﻟﹸﻪ :ﻣﺨﺒﺮﺍ ﻋﻨـﻪ ،ﺃﹶﻭ ﻭﺻـﻔﹰﺎ
ﻣﺨﺮِﺝ ﻟِﺄﹶﺳﻤﺎﺀِ ﺍﻷَﻓﹾﻌﺎﻝِ ﻧﺤﻮ :ﻧﺰﺍﻝِ ،ﻭﺩﺭﺍﻙِ .ﻭﻗﻮﻟﹸﻪ :ﺃﹶﻭ ﺭﺍﻓِﻌﺎ ﻟِﻤﻜﹾﺘﻔﹶﻰ ﺑِﻪِ ،ﻣﺨﺮِﺝ ﻟِﻘﹶﺎﺋِﻢِ ،ﻣِﻦ ﻗﹶﻮﻟِﻚ:
ﺃﹶﻗﹶﺎﺋِﻢ ﺃﹶﺑﻮﻩ؟ ﻓﹶﺈِﻥﱠ ﻣﺮﻓﹸﻮﻋﻪ ﻟﹶﻴﺲ ﻣﻜﹾﺘﻔﹶﻰ ﺑِﻪِ ﻣﻌﻪ.
ﻭﻣِﻨﻬﺎ» :ﺇِﻧﻪ ﻫﻮ ﺍﻻِﺳﻢ ﺍﻟﻌﺎﺭِﻱ ﻋﻦِ ﺍﻟﻌﻮِﺍﻣِﻞِ ﺍﻟﻠﱠﻔﹾﻈِﻴﺔِ ،ﺍﻟﹾﻤﺨﺒﺮِ ﻋﻨﻪ ﺃﹶﻭِ ﺍﻟﺼﻔﹶﺔﹸ ﺍﻟﻮﺍﻗِﻌﺔﹸ ﺑﻌﺪ ﺍﻟﻨﻔﹾﻲِ
ﺃﹶﻭِ ﺍﻻِﺳﺘِﻔﹾﻬﺎﻡِ،ﺭﺍﻓِﻌﺔﹰ ﻟِﻈﹶﺎﻫِﺮٍ«) ،(2ﻭﻳﻘﹶﺎﻝﹸ ﻟِﻠﹾﻤﺒﺘﺪﺇِ ﺍﻟﹾﻤﺴﻨﺪ ﺇِﻟﹶﻴﻪِ ﺍﻟﹾﻤﺨﺒﺮ ﺑِﻪِ ،ﻭﺍﻟﹾﻤﺤﻜﹸﻮﻡ ﻋﻠﹶﻴﻪِ.
]27ﻅ[ )ﻭﺍﻟﹶﺨﺒﺮ (ﺍﻷَﺻﻠِﻲ) ﻫﻮ ﺍﻻِﺳﻢ ﺍﻟﹾﻤﺮﻓﹸﻮﻉ (ﺑِﺎﻟﹾﻤﺒﺘﺪﺇِ ﻋﻠﹶﻰ ﺍﻟﺼﺤِﻴﺢِ ) /ﺍﻟﹾﻤﺴﻨﺪِ ﺇِﻟﻴﻪِ( ﺃﹶﻱ :ﺇﱃ ﺍﻟﹾﻤﺒﺘﺪﺇِ
ﻭﻗﹶﺪ ﺣﺪ ﺑِﺤﺪﻭﺩٍ ﻣِﻨﻬﺎ:
) (4
»ﻫﻮ ﺍﻟﹾﺨﺒﺮ (3)ﺍﻟﹾﻤﻨﺘﻈِﻢ ﻣِﻨﻪ ﻣﻊ ﺍﻟﹾﻤﺒﺘﺪﺇِ ﺟﻤﻠﹶﺔﹲ«
ﻭﻣِﻨﻬﺎ» :ﺇِﻧﻪ ﻫﻮ ﺍﻟﹾﻤﺴﻨﺪ ﺍﻟﱠﺬِﻱ ﺗﺘِﻢ] (5)ﺑِﻪِ[) (6ﻣﻊ ﺍﻟﹾ ﻤﺒﺘﺪﺇ ﻓﹶﺎﺋِﺪﺓﹲ«) (7ﻭﻳﺴﻤﻰ ﺍﻟﹾ
ﺨﺒﺮ ﻣـﺴﻨﺪﺍ
ﻭﻣﺤﻜﹶﻤﺎ ﺑِﻪِ .ﺛﹸﻢ ﻣﺜﱠﻞﹶ ﺍﻟﹾﻤﺒﺘﺪﺃﹶ ﻭﺍﻟﹾﺨﺒﺮ ،ﺑِﻘﻮﻟِﻪِ) :ﳓﻮ ﻗﹶﻮﻟِﻚ :ﺯﻳﺪ ﻗﹶﺎﺋِﻢ ،ﻭﺍﻟﺰﻳﺪﺍﻥِ ﻗﹶﺎﺋِﻤﺎﻥِ ،ﻭﺍﻟﺰﻳﺪﻭﻥﹶ
ﻗﹶﺎﺋِﻤﻮﻥﹶ( ،ﻓﹶﺎﻷَﻭﻝﹸ ﻟِﻠﹾﻤﻔﹾﺮﺩِ ﺍﻟﹾﻤﺬﹶﻛﱠﺮِ ،ﻭﻫﻮ ﻣﺮﻓﹸﻮﻉ ﺑِﺎﻟﻀﻤﺔِ ،ﻭﺍﻟﺜﱠﺎﻧِﻲ ﻟِﻠﹾﻤﺜﹶﻨﻰ ﻭﻫﻮ ﻣﺮﻓﹸـﻮﻉ ﺑِـﺎﻷَﻟِﻒِ
ﻭﺍﻟﺜﱠﺎﻟِﺚﹸ ﻟِﻤﺠﻤﻮﻋِﻪِ ،ﻭﻫﻮ ﻣﺮﻓﹸﻮﻉ ﺑِﺎﻟﻮﺍﻭِ ،ﻭﳓﻮ :ﺍﻟﺰﻳﻮﺩ ﻗِﻴﺎﻡ ،ﻭﻫِﻨﺪ ﻗﹶﺎﺋِﻤـﺔﹲ ،ﻭﺍﳍِﻨـﺪﺗﺎﻥِ ﻗﹶﺎﺋِﻤﺘـﺎﻥِ
ﻭﺍﳍِﻨﺪﺍﺕ ﻗﹶﺎﺋِﻤﺎﺕ ،ﻭﺍﳍﹸﻨﻮﺩ ﻗِﻴﺎﻡ.
ﻭﻓﹸﻬِﻢ ﻣِﻦ ﺗﻤﺜِﻴﻠِﻪِ ﻭﺟﻮﺏ ﻣﻄﹶﺎﺑﻘﹶﺔِ ﺍﳋﹶﺒِﺮِ ﻟِﻠﹾﻤﺒﺘﺪﺇ ﰲ ﺍﻹِﻓﹾﺮﺍﺩِ ،ﻭﺍﻟﺘﺜﹾﻨِﻴﺔِ ،ﻭﺍﻟﹾﺠﻤﻊِ ،ﻭﻫﻮ ﻛﹶﺬﹶﻟِﻚ.
)ﻭﺍﻟﹾﻤﺒﺘﺪﺃﹸ ﻗِﺴﻤﺎﻥِ :ﻇﹶﺎﻫِﺮ ﻭﻣﻀﻤﺮ ،ﻓﹶﺎﻟﻈﱠﺎﻫِﺮ ﻣﺎ ﺗﻘﹶﺪﻡ ﺫِﻛﹾﺮﻩ ،(ﻣِﻦ ﳓﻮ ﻗﻮﻟِﻚ :ﺯﻳﺪ ﻗﹶـﺎﺋِﻢ
...ﺇﱁ )ﻭﺍﻟﹾﻤﻀﻤﺮ ﺍِﺛﱠﻨﺎ ﻋﺸﺮ (ﺿﻤِﻴﺮﺍ ﻣﻨﻔﹶﺼِﻼﹰ ،ﻭﻫﻲ) :ﺃﹶﻧﺎ( ﻟِﻠﹾﻤﺘﻜﹶﻠﱢﻢِ ﻭﺣﺪﻩ) ،ﻭﻧﺤﻦ (ﻟِﻠﹾﻤﺘﻜﹶﻠﱢﻢِ ﻭﻣﻌﻪ
ﻏﹶﻴﺮﻩ ،ﺃﹶﻭ ﺍﻟﹾﻤﻌﻈﱠﻢِ ﻧﻔﹾﺴﻪ) ،ﻭﺃﹶﻧﺖ- (ﺑِﻔﹶﺘﺢِ ﺍﻟﺘﺎﺀِ -ﻟِﻠﹾﻤﻔﹾﺮﺩِ ﺍﻟﹾﻤﺨﺎﻃﹶﺐِ) ،ﻭﺃﹾﻧﺖِ(-ﺑِﻜﹶﺴﺮِ ﺍﻟﺘﺎﺀِ -ﻟِﻠﹾﻤﻔﹾﺮﺩﺓِ
ﺍﻟﹾﻤﺨﺎﻃﹶﺒﺔِ)،ﻭﺃﹶﻧﺘﻤﺎ( ﻟِﻠﹾﻤﺜﹶﻨﻰ ﺍﻟﹾﻤﺨﺎﻃﹶﺐِ ﻣﻄﹾﻠﹶﻘﹰﺎ) ،ﻭﺃﹶﻧﺘﻢ (ﻟِﺠﻤﻊِ ﺍﻟﹾﻤﺬﹶﻛﱠﺮِ ﺍﻟﹾﻤﺨﺎﻃﹶﺐِ) ،ﻭﺃﹶﻧﺘﻦ- (ﺑِﺘﺸﺪِﻳﺪِ
ﺍﻟﻨﻮﻥِ -ﻟِﺠﻤﻊِ ﺍﻟﹾﻤﺆﻧﺚِ ﺍﻟﹾﻤﺨﺎﻃﹶﺐِ) ،ﻭﻫﻮ (ﻟِﻠﹾﻤﻔﹾﺮﺩِ ﺍﻟﻐﺎﺋِﺐِ) ،ﻭﻫِﻲ (ﻟِﻠﹾﻤﻔﹶﺮﺩﺓِ ﺍﻟﻐﺎﺋِﺒﺔِ) ،ﻭﻫﻤﺎ( ﻟِﻠﹾﻤﺜﹶﻨﻰ
ﺍﻟﻐﺎﺋِﺐِ ﻣﻄﹾﻠﹶﻘﹰﺎ) ،ﻭﻫﻢ (ﻟِﺠﻤﻊِ ﺍﻟﹾﻤﺬﹶﻛﱠﺮِ ﺍﻟﻐﺎﺋِﺐِ) ،ﻭﻫﻦ (ﺑِﺠﻤﻊِ ﺍﻹِﻧﺎﺙِ ﺍﻟﻐﺎﺋِﺒﺎﺕِ ) ﳓﻮ ﻗﻮﻟﻚ :ﺃﹶﻧـﺎ
) (1ﺁﻝ ﻋﻤﺮﺍﻥ ،ﻣﻦ ﺍﻵﻳﺔ،62ﻭﲤﺎﻣﻬﺎ :ﺇِﻥﱠ ﻫـﺬﹶﺍ ﻟﹶﻬﻮ ﺍﻟﹾﻘﹶﺼﺺ ﺍﻟﹾﺤﻖ ﻭﻣﺎ ﻣِﻦ ﺇِﻟﹶـﻪٍ ﺇِﻻﱠ ﺍﻟﻠﹼﻪ ﻭﺇِﻥﱠ ﺍﻟﻠﹼﻪ ﻟﹶﻬﻮ ﺍﻟﹾﻌﺰِﻳﺰ ﺍﻟﹾﺤﻜِﻴﻢ.
) (2ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﺑﻦ ﺍﻟﻨﺎﻇﻢ :ﺹ.105
) (3ﰲ )ﻫـ( ﺍﳉﺰﺀ.
) (4ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ.189/1:
) (5ﰲ )ﻫـ( ﺗﺘﻢ ﺑﻪ ،ﻭﺃﻇﻨﻪ ﺳﻬﻮﺍ ﻣﻦ ﺍﻟﻨﺎﺳﺦ.
) (6ﺇﺿﺎﻓﺔ ﻣﻦ )ﻫـ(.
) (7ﻳﻨﻈﺮ :ﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ.128
121
) (1
ﻗﹶﺎﺋِﻢ ،ﻭﻧﺤﻦ ﻗﹶﺎﺋِﻤﻮﻥﹶ ،ﻭﻣﺎ ﺃﹶﺷﺒﻪ ﺫﹶﻟِﻚ ،(ﻣﻦ ﳓﻮ ﻗﻮﻟِﻚ :ﺃﹶﻧﺖ ﻗﹶﺎﺋِﻢ ،ﻭﺃﹶﻧﺖِ ﻗﹶﺎﺋِﻤﺔﹲ ...ﺇﱁ.
ﻓﹶﺎﻟﹾﻤﺒﺘﺪﺃﹸ ﰲ ﻫﺬِﻩِ ﺍﻷَﻣﺜِﻠﹶﺔِ ،ﻭﻣﺎ ﺑﻘِﻲ ﻣِﻨﻬﺎ ﻣﻀﻤﺮ ﻣﺒﻨِﻲ ﻭﻣﺤﻠﱡﻪ ﺭﻓﹾﻊ ،ﻭﺍﻟﺼﺤِﻴﺢ ﰲ :ﺃﹶﻧﺎ ،ﻭﺃﹶﻧ
ﺖ
ﻭﺃﹶﻧﺖِ ،ﻭﺃﻧﺘﻤﺎ ،ﻭﺃﹶﻧﺘﻢ ﻭﺃﹶﻧﺘﻦ ،ﺃﹶﻥﱠ ﺍﻟﻀﻤِﻴﺮ ﻫﻮ" ﺃﹶﻥﹾ" ﻓﹶﻘﹶﻂ ،ﻭﺃﹶﻥﱠ ﺍﻟﻠﱠﻮﺍﺣِﻖ ﺣﺮﻭﻑ ﺗﺪﻝﱡ ﻋﻠﹶـﻰ ﺍﻟﹾﻤﻌﻨـﻰ
ﺍﻟﹾﻤﺮﺍﺩِ ،ﻭﻫﺬِﻩِ ﺍﻟﻀﻤﺎﺋِﺮ ﺃﹶﻳﻀﺎ ﺗﻜﹸﻮﻥﹸ ﺇِﺧﺒﺎﺭﺍ ،ﳓﻮ :ﺃﹶﺧﻮﻙ ﺃﹶﻧﺎ ،ﻭﺃﹶﺧﻮﺍﻱ ﺃﹶﻧﺘﻤﺎ ،ﻓﹶﻠﹶﻮ ﻗﹶـﺎﻝﹶ ﺍﻟﹾﻤـﺼﻨﻒ:
ﻭﺍﻟﹾﻤﺒﺘﺪﺃﹸ ﻭﺍﻟﹾﺨﺒﺮ ﻗِﺴﻤﺎﻥِ ،ﻇﹶﺎﻫِﺮ ﻭﻣﻀﻤﺮ ﻟﹶﻜﹶﺎﻥﹶ ﺃﹶﻭﻟﹶﻰ.
ﺛﹸﻢ ﺍﻷَﺻﻞﹸ ﰲ ﺍﻟﹾﻤﺒﺘﺪﺇ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣﻌﺮِﻓﹶﺔﹰ؛ ﻷَﻧﻪ ﻣﺤﻜﹸﻮﻡ ﻋﻠﹶﻴﻪِ ﻭﺍﻟﻨﻜِﺮﺓﹸ ﻣﺠﻬﻮﻟﹶﺔﹲ ﻏﹶﺎﻳﺘﻬـﺎ ﻏﹶﺎﻟِﺒـﺎ
]28ﻭ[ ﻭﺍﻟﹾﺤﻜﹾﻢ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺠﻬﻮﻝِ ﻻﹶ ﻳﻔِﻴﺪ ،ﻓﹶﺈِﻥﹾ ﺃﹶﻓﹶﺎﺩ ﺍﻹِﺧﺒﺎﺭ ﻋﻦِ ﺍﻟﻨﻜِﺮﺓِ ﺟﺎﺯ ﺍﻻِﺑﺘِﺪﺍﺀُ) (2ﺑِﻬﺎ /ﻭﺫﹶﻟِـﻚ ﻛﹶـﺄﹶﻥﹾ
ﺗﻜﹸﻮﻥﹶ ﻣﻮﺻﻮﻓﹶﺔﹰ ﻛﹶﻘﻮﻟﻪِ ﺗﻌﺎﱃ :ﻭﻟﹶﻌﺒﺪ ﻣﺆﻣِﻦ ﺧﻴﺮ ﻣﻦ ﻣﺸﺮِﻙٍ ،(3)ﺃﹶﻭ ﻣﺼﻐﺮﺓﹰ ،ﳓﻮ:ﺭﺟﻴﻞﹲ ﻗﹶﺎﺋِﻢ ،ﺃﹶ ﻭ
ﺩﻋﺎﺀً ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺳﻼﹶﻡ ﻋﻠﹶﻴﻜﹸﻢ ،(4) ﻭﻳﻞﹲ ﻟﱢﻠﹾﻤﻄﹶﻔﱢﻔِﲔ .(5) ﺃﹶﻭ ﻣﺨﺒﺮﺍ ﺑِﻤﺨـﺘﺺ ﻣﻘﹶـﺪﻡٍ
ﻇﹶﺮﻑِ ﺃﹶﻭ ﺟﺎﺭٍ ﻭﻣﺠﺮﻭﺭٍ ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻭﻟﹶﺪﻳﻨﺎ ﻣﺰِﻳﺪ ،(6) ﻭﻋﻠﹶﻰ ﺃﹶﺑﺼﺎﺭِﻫِﻢ ﻏِـﺸﺎﻭﺓﹲ ،(7)ﺃﹶﻭ
) (8
ﺗﺎﻟِﻴﺔﹰ ﻟِﻨﻔﹾﻲٍ ،ﳓﻮ :ﻣﺎ ﺃﹶﺣﺪ ﺧﻴﺮ ﻣِﻨﻚ ،ﻭﻣﺎ ﺭﺟﻞﹲ ﻗﹶﺎﺋِﻢ ،ﺃﹶﻭ ﺍِﺳﺘِﻔﹾﻬﺎﻡٍ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺃﹶﺇِﻟﹶﻪ ﻣﻊ ﺍﻟﻠﱠﻪِ
ﺃﹶﻭ ﻋﺎﻣِﻠﹶﺔﹰ ،ﳓﻮ ﻗﻮﻟﻪ » :ﺃﹶﻣﺮ ﺑِﻤﻌﺮﻭﻑٍ ﺻﺪﻗﹶﺔﹲ ،ﻭﻧﻬﻲ ﻋﻦ ﻣﻨﻜﹶﺮٍ ﺻﺪﻗﹶﺔﹲ«) ،(9ﻭ »ﺧﻤﺲ ﺻـﻠﹶﻮﺍﺕٍ
ﻛﹶﺘﺒﻬﻦ ﺍﷲُ «) ،(1ﻭﻓﺎﹶﻋِﻠﹶﺔﹰ ﰲ ﺍﻟﹾﻤﻌﻨﻰ ﻛﹶﻘﻮﻟﻪِ» :ﺷﺮ ﺃﹶﻫﺮ ﺫﹶﺍ ﻧﺎﺏٍ« ﺃﹶﻱ :ﻣﺎ ﺃﹶﻫﺮ ﺫﹶﺍ ﻧﺎﺏٍ ﺇِﻻﱠ ﺷﺮﺍ (2).ﺃﹶ ﻭ
ﺍِﺳﻢ ﺍِﺳﺘِﻔﹾﻬﺎﻡٍ ،ﳓﻮ :ﻣﻦ ﺟﺎﺀَﻙ؟ ،ﺃﹶﻭ ﺍِﺳﻢ ﺷﺮﻁٍ ،ﳓﻮ :ﻣﻦ ﻳﺄﹾﺕِ ﺃﹸﻛﹾﺮِﻣﻪ ،ﺃﹶﻭ" ﻛﹶﻢ "ﺍﻟﹾﺨﺒﺮِﻳﺔ ،ﳓﻮ :ﻛﹶﻢ
ﻏﹸﻼﹶﻡٍ ﻟِﻲ ،ﺃﹶﻭ ﻋﺎﻣﺔﹰ ﳓﻮ» :ﺗﻤﺮﺓﹲ ﺧﻴﺮ ﻣِﻦ ﺟﺮﺍﺩﺓٍ«) ،( 3ﺃﹶﻭ ﺟﻮﺍﺏ ﻟِﻤﻦ ﺳﺄﹶﻝﹶ ﺑِﺎﻟﹾﻬﻤﺰﺓِ ،ﳓـﻮ :ﺭﺟـ ﹲﻞ
ﻗﹶﺎﺋِﻢ .ﰲ ﺟﻮﺍﺏِ ﻣﻦ ﻗﹶﺎﻝﹶ :ﺃﹶﺭﺟﻞﹲ ﻗﹶﺎﺋِﻢ ،ﺃﹶﻭ ﺍِﻣﺮﺃﹶﺓﹲ؟ .ﺃﹶﻭ ﻣﻌﺘﻤِﺪﺓﹰ ﻋﻠﹶﻰ ﻭﺍﻭِ ﺍﻟﹾﺤـﺎﻝِ ،ﻛﹶﻘﻮﻟـﻪِ ﺗﻌـﺎﱃ:
ﻭﻃﹶﺂﺋِﻔﹶﺔﹲ ﻗﹶﺪ ﺃﹶﻫﻤﺘﻬﻢ.( 4)
ﺃﹶﻭ ﻣﻌﻄﹸﻮﻓﹶﺔﹰ ﻋﻠﹶﻰ ﻧﻜِﺮﺓٍ ﻗﹶﺪ ﻭﺟِﺪ ﻓِﻴﻬﺎ ﺷﻲﺀٌ ﻣِﻦ ﺷﺮﻭﻁِ ﺍﻻِﺑﺘِﺪﺍﺀِ ﺑِﺎﻟﻨﻜِﺮﺓِ ،ﺃﹶﻭ ﻣﻌﻄﹸﻮﻑ ﻋﻠﹾﻴﻬـﺎ
ﻧﻜِﺮﺓٍ ﻣﻮﺻﻮﻓﹶﺔٍ ،ﺃﹶﻭ ﺗﺎﻟِﻴﺔﹰ "ﻟِﻠﹶﻮﻻﹶ" ،ﺃﹶﻭ ﻓﹶﺎﺀِ ﺍﻟﹾﺠﺰﺍﺀِ .ﻭﻧﻬﻰ ﺑﻌﻀﻬﻢ ﺻﻮﺭ ﺗﺴﻮِﻳﻎِ ﺍﻻِﺑﺘِﺪﺍﺀِ ﺑِـﺎﻟﻨﻜِﺮﺓِ ﺇﱃ
) (5
ﻧﻴﻒٍ ﻭﺛﹶﻼﹶﺛِﲔ ﺻﻮﺭﺓﹰ ،ﻭﻛﹸﻠﱡﻬﺎ ﺗﺮﺟِﻊ ﺇﱃ ﺍﳋﹸﺼﻮﺹِ ،ﻭﺍﻟﻌﻤﻮﻡِ.
)ﻭﺍﻟﹾﺨﺒﺮ (ﻣِﻦ ﺣﻴﺚﹸ ﻫﻮ) ﻗِﺴﻤﺎﻥِ(:
= ﺻﺪﻗﺔ ،ﻭﺃﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﺻﺪﻗﺔ ،ﻭﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﺻﺪﻗﺔ ﻭﳚﺰﺉ ﻣﻦ ﺫﻟﻚ ﺭﻛﻌﺘﺎﻥ ﻳﺮﻛﻌﻬﻤﺎ ﻣﻦ ﺍﻟﻀﺤﻰ«.
) (1ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ ،113/1:ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ،ﺑﺎﺏ ﰲ ﺍﶈﺎﻓﻈﺔ ﻋﻠﹶﻰ ﻭﻗﺖ ﺍﻟﺼﻠﻮﺍﺕ ،ﺣﺪﻳﺚ) ،(425ﻭﻓﻴﻪ :ﺣﺪﺛﻨﺎ
ﳏﻤﺪ ﺑﻦ ﺣﺮﺏ ﺍﻟﻮﺍﺳﻄﻲ ،ﺛﹶﻨﺎ ﻳﺰﻳﺪ ﻳﻌﲏ ﺍﺑﻦ ﻫﺎﺭﻭﻥ ﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﻣﻄﺮﻑ ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ ﻋﻦ ﻋﻄﺎﺀ ﺑﻦ ﻳـﺴﺎﺭ ﻋـﻦ
ﻋﺒﺪﺍﷲ ﺑﻦ ﺍﻟﻀﺎﲝﻲ ،ﻗﺎﻝ :ﺯﻋﻢ ﺃﺑﻮ ﳏﻤﺪ ﺃﻥ ﺍﻟﻮﺗﺮ ﻭﺍﺟﺐ ،ﻓﻘﺎﻝ :ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ﻛﺬﺏ ﺃﺑﻮ ﳏﻤﺪ ،ﺃﺷﻬﺪ ﺃﱐ ﲰﻌﺖ
ﺭﺳﻮﻝ ﻳﻘﻮﻝ » :ﲬﺲ ﺻﻠﻮﺍﺕ ﺍﻓﺘﺮﺿﻬﻦ ﺍﷲ ﺗﻌﺎﱃ ،ﻣﻦ ﺃﺣﺴﻦ ﻭﺿﻮﺀﻫﻦ ﻭﺻﻼﻦ ﻟﻮﻗﺘﻬﻦ ،ﻭﺃﰎﱠ ﺭﻛﻮﻋﻬﻦ ﻭﺧﺸﻮﻋﻬﻦ
ﻛﺎﻥ ﻟﻪ ﻋﻠﹶﻰ ﺍﷲ ﻋﻬﺪ ﺃﻥ ﻳﻐﻔﺮ ﻟﻪ ،ﻭﻣﻦ ﱂ ﻳﻔﻌﻞ ﻓﻠﻴﺲ ﻟﻪ ﻋﻨﺪ ﺍﷲ ﻋﻬﺪﺍ ﺇﻥ ﺷﺎﺀ ﻋﺬﱠﺑﻪ ،ﻭﺇﻥ ﺷﺎﺀ ﺃﺩﺧﻠـﻪ ﺍﳉﻨـﺔ« ،ﻭﺭﻭﺍﻩ
ﺍﻟﻨﺴﺎﺋﻲ ﰲ ﺳﻨﻨﻪ ،230/1:ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ،ﺑﺎﺏ :ﺍﶈﺎﻓﻈﺔ ﻋﻠﹶﻰ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﻭﻓﻴﻪ :ﻛﺘﺒﻬﻦ ،ﺑﺪﻝ ﺍﻓﺘﺮﺿﻬﻦ.
) (2ﻳﻘﺎﻝ :ﺃﻫﺮ ،ﺇﺫﺍ ﲪﻠﻪ ﻋﻠﹶﻰ ﺍﳍﺮﻳﺮ ،ﻭﺷﺮ ﺭﻓﻊ ﺑﺎﻻﺑﺘﺪﺍﺀ ﻭﻫﻮ ﻧﻜﺮﺓ ،ﻭﺷﺮﻁ ﺍﻟﻨﻜﺮﺓ ﺃﻥ ﻻ ﻳﺒﺘﺪﺃ ﺎ ﺣﱴ ﲣﺼﺺ ﺑﺼﻔﺘﻪ،
ﻭﺍﺑﺘﺪﺅﺍ ﺑﺎﻟﻨﻜﺮﺓ ﻫﻬﻨﺎ ﻣﻦ ﻏﲑ ﺻﻔﺔ ،ﻭﺇﳕﺎ ﺟﺎﺯ ﺫﻟﻚ ،ﻷﻥ ﺍﳌﹶﻌﻨﻰ ،ﻣﺎ ﺃﻫﺮ ﺫﺍ ﻧﺎﺏِ ﺇﻻ ﺷﺮ ،ﻭﺫﻭ ﺍﻟﻨﺎﺏ ﺍﻟﺴﺒﻊ ،ﻳﻀﺮﺏ ﻫﺬﺍ
ﺍﳌﺜﻞ ﰲ ﻇﻬﻮﺭ ﺃﻣﺎﺭﺍﺕ ﺍﻟﺸﺮ ﻭﳐﺎﻳﻠﹸﻪ .ﻳﻨﻈﺮ :ﳎﻤﻊ ﺍﻷﻣﺜﺎﻝ.370/1:
) (3ﺍﻟﻘﻮﻝ ﻻﺑﻦ ﻋﺒﺎﺱ )ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ ﺕ68ﻫـ( .ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﺑﻦ ﺍﻟﻨـﺎﻇﻢ :ﺹ ،114ﺭﻭﺍﻩ ﻣﺎﻟـﻚ ﰲ ﺍﳌﻮﻃـﺄ:
ﺹ ،131ﻛﺘﺎﺏ :ﺍﳊﺞ ،ﺑﺎﺏ :ﻓﺪﻳﺔ ﻣﻦ ﺃﺻﺎﺏ ﺷﻴﺌﺎ ﻣﻦ ﺍﳉﺮﺍﺩ ﻭﻫﻮ ﳏﺮﻡ ،ﺣﺪﻳﺚ) ،(236ﻭﻓﻴﻪ :ﺣﺪﺛﲏ ﻋﻦ ﻣﺎﻟﻚ ﻋﻦ
ﳛﻲ ﺑﻦ ﺳﻌﻴﺪ ﺃﻥﱠ ﺭﺟﻼ ﺟﺎﺀ ﺇﱃ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻓﺴﺄﻟﻪ ﻋﻦ ﺟﺮﺍﺩﺍﺕ ﻗﺘﻠﻬﺎ ﻭﻫﻮ ﳏﺮﻡ ،ﻓﻘﺎﻝ ﻋﻤﺮ ﻟﻜﻌﺐ :ﺗﻌﺎﱃ ﺣﱴ
ﲢﻜﻢ ﻓﻘﺎﻝ ﻛﻌﺐ ﺩﺭﻫﻢ ،ﻓﻘﺎﻝ ﻋﻤﺮ ﻟﻜﻌﺐ :ﺇﻧﻚ ﻟﺘﺠﺪ ﺍﻟﺪﺭﺍﻫﻢ ،ﻟﺘﻤﺮﺓ ﺧﲑ ﻣﻦ ﺟﺮﺍﺩﺓ.
) (4ﺁﻝ ﻋﻤﺮﺍﻥ ،ﻣﻦ ﺍﻵﻳﺔ ،154ﻭﲤﺎﻣﻬﺎ :ﺛﹸﻢ ﺃﹶﻧﺰﻝﹶ ﻋﻠﹶﻴﻜﹸﻢ ﻣﻦ ﺑﻌﺪِ ﺍﻟﹾﻐﻢ ﺃﹶﻣﻨﺔﹰ ﻧﻌﺎﺳﺎﹰ ﻳﻐﺸﻰ ﻃﹶﺂﺋِﻔﹶﺔﹰ ﻣﻨﻜﹸﻢ ﻭﻃﹶﺂﺋِﻔﹶـﺔﹲ ﻗﹶـﺪ
ﺃﹶﻫﻤﺘﻬﻢ ﺃﹶﻧﻔﹸﺴﻬﻢ ﻳﻈﹸﻨﻮﻥﹶ ﺑِﺎﻟﻠﹼﻪِ ﻏﹶﻴﺮ ﺍﻟﹾﺤﻖ ﻇﹶﻦ ﺍﻟﹾﺠﺎﻫِﻠِﻴﺔِ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﻫﻞﹾ ﻟﹶﻨﺎ ﻣِﻦ ﺍﻷَﻣﺮِ ﻣِﻦ ﺷﻲﺀٍ ﻗﹸﻞﹾ ﺇِﻥﱠ ﺍﻷَﻣﺮ ﻛﹸﻠﱠﻪ ﻟِﻠﱠﻪِ ﻳﺨﻔﹸﻮﻥﹶ
ﻓِﻲ ﺃﹶﻧﻔﹸﺴِﻬِﻢ ﻣﺎ ﻻﹶ ﻳﺒﺪﻭﻥﹶ ﻟﹶﻚ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﻟﹶﻮ ﻛﹶﺎﻥﹶ ﻟﹶﻨﺎ ﻣِﻦ ﺍﻷَﻣﺮِ ﺷﻲﺀٌ ﻣﺎ ﻗﹸﺘِﻠﹾﻨﺎ ﻫﺎﻫﻨﺎ ﻗﹸﻞ ﻟﱠﻮ ﻛﹸﻨﺘﻢ ﻓِﻲ ﺑﻴﻮﺗِﻜﹸﻢ ﻟﹶﺒﺮﺯ ﺍﻟﱠﺬِﻳﻦ ﻛﹸﺘِﺐ
ﻋﻠﹶﻴﻬِﻢ ﺍﻟﹾﻘﹶﺘﻞﹸ ﺇِﻟﹶﻰ ﻣﻀﺎﺟِﻌِﻬِﻢ ﻭﻟِﻴﺒﺘﻠِﻲ ﺍﻟﻠﹼﻪ ﻣﺎ ﻓِﻲ ﺻﺪﻭﺭِﻛﹸﻢ ﻭﻟِﻴﻤﺤﺺ ﻣﺎ ﻓِﻲ ﻗﹸﻠﹸﻮﺑِﻜﹸﻢ ﻭﺍﻟﻠﹼﻪ ﻋﻠِﻴﻢ ﺑِﺬﹶﺍﺕِ ﺍﻟﺼﺪﻭﺭِ .
) (5ﺫﻛﺮ ﺍﺑﻦ ﻣﺎﻟﻚ)ﺕ672ﻫـ( ﺳﺘﺔ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻌﺪﻫﺎ ﺃﻛﺜﺮ ﻣﻦ ﻧﻴﻒ ﻭﺛﻼﺛﲔ ﺻﻮﺭﺓ .ﻳﻨﻈﺮ :ﺷﺮﺡ ﻗﻄـﺮ ﺍﻟﻨـﺪﻯ:
ﺹ ،129ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ.205/1:
123
)ﻣﻔﹾﺮﺩ (ﻭﺍﻟﹾﻤﺮﺍﺩ ﺑِﻪِ ﻫﻨﺎ ﻣﺎ ﻟﹶﻴﺲ ﺟﻤﻠﹶﺔﹰ ،ﻭﻻﹶ ﺷﺒِﻴﻬﺎ ﺑِﻬﺎ ﻭﻟﹶﻮ ﻣﺜﹶﻨﻰ ﺃﹶﻭ ﻣﺠﻤﻮﻋﺎ ،ﻭﺃﹶﻣﺎ ﰲ ﺑﺎﺏِ
ﺍﻹِﻋﺮﺍﺏِ ،ﻭﺍﻟﻨﻌﺖِ ﻓﹶﻴﻘﹶﺎﺑِﻠﹸﻪ ﺍﻟﹾﻤﺜﹶﻨﻰ ﻭﺍﻟﹾﻤﺠﻤﻮﻉ ،ﻭﰲ ﺑﺎﺏِ ﺍﻟﻌﻠﹶﻢِ ﻓﹶﻴﻘﹶﺎﺑِﻠﹸﻪ ﺍﻟﹾﻤﺮﻛﱠﺐ ،ﻭﰲ ﺑﺎﺏِ ﺍﻟﻨـﺪﺍﺀِ،
ﻭ"ﻻﹶ" ﻓﹶﻴﻘﹶﺎﺑِﻠﹸﻪ ﺍﻟﹾﻤﻀﺎﻑ ﻭﺷِﺒﻬﻪ) .ﻭﻏﹶﻴﺮ ﻣﻔﹾﺮﺩٍ( ﻭﻫﻮ ﺍﻟﹾﺠﻤﻠﹶﺔﹸ ،ﻭﺷِﺒﻬﻬﺎ.
)ﻓﹶﺎﻟﹾﻤﻔﹾﺮﺩ ،ﳓﻮ :ﺯﻳﺪ ﻗﹶﺎﺋِﻢ ،(ﻭﺍﻟﺰﻳﺪﺍﻥِ ﻗﹶﺎﺋِﻤﺎﻥِ ،ﻭﺍﻟﺰﻳﺪﻭﻥﹶ ﻗﹶﺎﺋِﻤﻮﻥﹶ.
ﻭﺇﻧﻤﺎ ﻛﹶﺎﻥﹶ ﻫﺬﹶﺍ ﺍﻟﻮﺻﻒ ﻣﻔﹾﺮﺩﺍ ﻣﻊ ﺗﺤﻤﻠِﻪِ ﻟِﻠﹾﻀﻤِﲑِ؛ ﻷَﻥﱠ ﺍِﺳﻢ ﺍﻟﻔﹶﺎﻋِﻞِ ﻣﻊ ﻣﺮﻓﹸﻮﻋِﻪِ ﻻﹶ ﻳﻜﹸﻮﻥﹸ ﺟﻤﻠﹶﺔﹰ ﺇِﻻﱠ
]28ﻅ[ ﺇِﻥﹾ /ﺃﹶﻓﹶﺎﺩ ﻓﹶﺎﺋِﺪﺓﹰ ﻳﺤﺴﻦ ﺍﻟﺴﻜﹸﻮﺕ ﻋﻠﹶﻴﻬﺎ ،ﻭﻫﺬﹶﺍ ﻟﹶﻴﺲ ﻛﹶﺬﹶﻟِﻚ.
) (1
ﺛﹸﻢ ﺍﻟﹾﻤﻔﹾﺮﺩ ،ﺇِﻣﺎ ﺟﺎﻣِﺪ ﻓﹶﻼﹶ ﻳﺘﺤﻤﻞﹸ ﺿﻤِﻴﺮ ﺍﻟﹾﻤﺒﺘﺪﺇِ ،ﺇِﻻﱠ ﺇِﻥﹾ ﺃﹸﻭﻝﹶ ﺑِﺎﻟﹾﻤﺸﺘﻖِ ،ﳓﻮ:ﺯﻳﺪ ﺃﹶﺳﺪ ،ﺇِﺫﹶﺍ ﺃﹸﺭِﻳﺪ ﺷﺠﺎﻉ.
ﻭﺇﻣﺎ ﻣﺸﺘﻖ ﻓﹶﻴﺘﺤﻤﻞﹸ ﺿﻤِﻴﺮﻩ ،ﳓﻮ :ﺯﻳﺪ ﺭﺍﻛِﺐ ،ﺇِﻻﱠ ﺃﹶﻥﹾ ﻳﺮﻓﹶﻊ ﻇﹶﺎﻫِﺮﺍ ،ﳓﻮ :ﺯﻳﺪ ﻗﹶﺎﺋِﻢ ﺃﹶﺑـﻮﻩ.
) (2
ﻭﺣﻴﺚﹸ ﺗﺤﻤﻠﹶﻪ ﻓﹶﻼﹶ ﻳﺒﺮﺯ ﺇِﻻﱠ ﺇِﺫﹶﺍ ﺟﺮﻯ ﺍﻟﻮﺻﻒ ﻋﻠﹶﻰ ﻏﹶﻴﺮِ ﻣﻦ ﻫﻮ ﻟﹶﻪ ﻓﹶﻴﺠِﺐ ﺍﻹِﺑﺮﺍﺯ ﺳﻮﺍﺀً ﺧِﻴـﻒ
) (3
ﺍﻟﻠﱠﺒﺲ ،ﳓﻮ :ﻏﹸﻼﹶﻡ ﺯﻳﺪٍ ﺿﺎﺭِﺑﻪ ﻫﻮ ،ﺇِﺫﹶﺍ ﻛﹶﺎﻧﺖِ ﺍﻟﹾﻬﺎﺀُ ﻟِﻠﹾﻐﻼﹶﻡِ.
ﺃﹶﻭ ﻟﹾﻢ ﻳﻠﹾﺒﺲ ،ﳓﻮ :ﻏﹸﻼﹶﻡ ﻫِﻨﺪٍ ﺿﺎﺭِﺑﺘﻪ ﻫِﻲ) .ﻭﻏﹶﻴﺮ ﺍﻟﹾﻤﻔﹾﺮﺩِ ﺃﹶﺭﺑﻌﺔﹸ ﺃﹶﺷﻴﺎﺀَ( ،ﺷـﻴﺌﹶﺎﻥِ ﰲ ﺷِـﺒﻪِ
ﺍﻟﹾﺠﻤﻠﹶﺔِ ،ﻭﺷﻴﺌﹶﺎﻥِ ﻓِﻴﻬﺎ (4).ﻓﹶﺎﻟﹾﺸﻴﺌﹶﺎﻥِ ﰲ ﺷِﺒﻪِ ﺍﻟﹾﺠﻤﻠﹶﺔِ) ،ﺍﻟﹾﻤﺠﺮﻭﺭ ﻭﺍﻟﻈﱠﺮﻑ (ﺍﻟﺘﺎﻣَـﺎﻥِ ،ﻭﺍﻟـﺸﻴﺌﹶﺎﻥِ ﰲ
ﺍﻟﹾﺠﻤﻠﹶﺔِ )ﺍﻟﻔِﻌﻞﹸ ﻣﻊ ﻓﹶﺎﻋِﻠِﻪِ( ﺍﻟﻈﱠﺎﻫِﺮِ ﻭﺍﻟﹾﻤﻀﻤﺮِ) ،ﻭﺍﻟﹾﻤﺒﺘﺪﺃﹸ ﻣﻊ ﺧﺒﺮِﻩِ( ،ﺍﻟﹾﻤﻔﹾﺮﺩِ ،ﻭﻏﹶﻴﺮِﻩِ ،ﻭﻗﹶـﺪ ﺃﹶﺭﺩﻑ
ﺫﹶﻟِﻚ ﺑِﺄﹶﻣﺜِﻠﹶﺔٍ ﻋﻠﹶﻰ ﺍﻟﺘﺮﺗِﻴﺐِ ،ﻓﹶﻘﹶﺎﻝﹶ )ﳓﻮ :ﺯﻳﺪ ﰲ ﺍﻟﺪﺍﺭِ( ،ﻭﻣِﻨﻪ ﻗﹶﻮﻟﻪ ﺗﻌﺎﱃ :ﺍﻟﹾﺤﻤﺪ ﻟﻠﹼﻪِ ،(5)ﻓﹶﻠِﻠﱠـﻪِ
) (9
ﺍﻟﹾﺤﻤﺪ(6) ﻣِﻦ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﺭِﺟﺎﻝﹲ )،(7)ﻭﺯﻳﺪ ﻋﻨﺪﻙ( ،ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ:ﺃ)(8ﻋِﻨﺪﻩ ﻋِﻠﹾﻢ ﺍﻟﹾﻜِﺘﺎﺏِ
) (1ﺫﻫﺐ ﺍﻟﻜﻮﻓﻴﻮﻥ ﺇﱃ ﺃﻥ ﺧﱪ ﺍﳌﺒﺘﺪﺃ ﺇﺫﺍ ﻛﺎﻥ ﺍﲰﺎ ﳏﻀﺎ )ﺟﺎﻣﺪﺍ( ﻳﺘﻀﻤﻦ ﺿﻤﲑﺍ ﻳﺮﺟﻊ ﺇﱃ ﺍﳌﺒﺘﺪﺃ ،ﻭﺫﻫﺐ ﺍﻟﺒﺼﺮﻳﻮﻥ
ﺇﱃ ﺃﻧﻪ ﻻ ﻳﺘﻀﻤﻦ ﺿﻤﲑﺍ .ﻳﻨﻈﺮ :ﺍﻹﻧﺼﺎﻑ ﰲ ﻣﺴﺎﺋﻞ ﺍﳋﻼﻑ.55/1:
) (2ﺳﺎﻗﻄﺔ ﻣﻦ )ﻫـ(.
) (3ﻳﺮﻯ ﺍﻟﻜﻮﻓﻴﻮﻥ ﺃﻥ ﺍﻟﻀﻤﲑ ﰲ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﺇﺫﺍ ﺟﺮﻯ ﻋﻠﹶﻰ ﻏﲑ ﻣﻦ ﻫﻮ ﻟﻪ ﻻ ﳚﺐ ﺇﺑﺮﺍﺯﻩ ،ﻭﺫﻫﺐ ﺍﻟﺒﺼﺮﻳﻮﻥ ﺇﱃ ﺃﻧـﻪ
ﳚﺐ ﺇﺑﺮﺍﺯﻩ .ﻳﻨﻈﺮ :ﺍﻹﻧﺼﺎﻑ ﰲ ﻣﺴﺎﺋﻞ ﺍﳋﻼﻑ.57/1:
) (4ﻳﻨﻈﺮ :ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﺍﳊﺎﺝ :ﺹ.79
) (5ﻛﹶﻘﻮﻟﻪِ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ،02ﻳﻨﻈﺮ ﲤﺎﻣﻬﺎ :ﺹ.52
) (6ﺍﳉﺎﺛﻴﺔ ،ﻣﻦ ﺍﻵﻳﺔ ،36ﻭﲤﺎﻣﻬﺎ :ﻓﹶﻠِﻠﱠﻪِ ﺍﻟﹾﺤﻤﺪ ﺭﺏ ﺍﻟﺴﻤﻮﺍﺕِ ﻭ ﺭﺏ ﺍﻟﹾﺎﹶﺭﺽِ ﺭﺏ ﺍﻟﹾﻌﺎﻟﹶﻤِﲔ.
) (7ﺍﻷﺣﺰﺍﺏ ،ﻣﻦ ﺍﻵﻳﺔ ،23ﻭﲤﺎﻣﻬﺎ :ﻣِﻦ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﺭِﺟﺎﻝﹲ ﺻﺪﻗﹸﻮﺍ ﻣﺎ ﻋﺎﻫﺪﻭﺍ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻪِ ﻓﹶﻤِﻨﻬﻢ ﻣﻦ ﻗﹶﻀﻰ ﻧﺤﺒﻪ ﻭﻣِﻨﻬﻢ ﻣﻦ
ﻳﻨﺘﻈِﺮ ﻭﻣﺎ ﺑﺪﻟﹸﻮﺍ ﺗﺒﺪِﻳﻼﹰ .
) (8ﻫﻜﺬﺍ ﰲ )ﺃ( ﻭﺍﻟﺼﻮﺍﺏ ﻋﻨﺪﻩ.
) (9ﺍﻟﺮﻋﺪ ،ﻣﻦ ﺍﻵﻳﺔ ،43ﻭﲤﺎﻣﻬﺎ :ﻭﻳﻘﹸﻮﻝﹸ ﺍﻟﱠﺬِﻳﻦ ﻛﹶﻔﹶﺮﻭﺍﹾ ﻟﹶﺴﺖ ﻣﺮﺳﻼﹰ ﻗﹸﻞﹾ ﻛﹶﻔﹶﻰ ﺑِﺎﻟﻠﹼﻪِ ﺷﻬِﻴﺪﺍﹰ ﺑﻴﻨِﻲ ﻭﺑﻴﻨﻜﹸﻢ ﻭﻣﻦ ﻋِﻨﺪﻩ ﻋِﻠﹾﻢ
ﺍﻟﹾﻜِﺘﺎﺏِ.
124
ﻭﺍﻟﺮﻛﺐ ﺃﹶﺳﻔﹶﻞﹶ ﻣِﻨﻜﹸﻢ ،(1) ﻭﺍﳉﹶﺎﺭ ﻭﺍﻟﹶﻤﺠﺮﻭﺭ ،ﻭﺍﻟﻈﱠﺮﻑ ﻣﺘﻌﻠﱢﻘﹶﺎﻥِ ﺣﻴﻨﺌِﺬٍ ﲟﺤﺬﹸﻭﻑٍ ﻭﺟﻮﺑﺎ ﺗﻘﺪِﻳﺮﻩ:
ﻛﹶﺎﺋِﻦ ﺃﹶﻭ ﻣﺴﺘﻘﹶﺮ ،ﺃﹶﻭ ﻛﹶﺎﻥﹶ ﻭﺍِﺳﺘﻘﹶﺮ ،ﺃﹶﻭ ﻣﺎ ﻳﻠِﻴﻖ ﺑِﺎﻟﹾﻤﻘﹶﺎﻡِ؛ ﻷَﻥﱠ»ﻛﹸﻞﱠ ﻣﻘﹶﺎﻡٍ ﻟﹶﻪ ﻣﻘﹶﺎﻝﹲ«) ،(2ﻭﺍﻷَﻭﻝﹸ :ﺍِﺧﺘِﻴﺎﺭ
ﺟﻤﻬﻮﺭِ ﺍﻟﺒﺼﺮِﻳﲔ ، ﻭﺣﺠﺘﻬﻢ ﺃﻥﱠ ﺍﳌﹶﺤﺬﹸﻭﻑ ﻫﻮ ﺍﳋﹶﺒﺮ ﰲ ﺍﳊﹶﻘِﻴﻘﹶﺔِ ،ﻭﺍﻷَﺻﻞﹸ ﰲ ﺍﳋﹶﺒﺮِ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣﻔﹾﺮﺩﺍ.
ﻭﺍﻟﺜﱠﺎﱐ :ﺍِﺧﺘِﻴﺎﺭ ﺍﻷَﺧﻔﹶﺶِ) (3ﻭﺍﻟﻔﹶﺎﺭِﺳِﻲ) (4ﻭﺍﻟﺰﻣﺨﺸﺮِﻱ) ،(5ﻭﺣﺠﺘﻬﻢ ﺃﻥﱠ ﺍﳌﹶﺤﺬﹸﻭﻑ ﻋﺎﻣِﻞﹸ ﺍﻟﻨﺼﺐِ ﰲ
ﻟﹶﻔﹾﻆِ ﺍﻟﻈﱠﺮﻑِ ،ﻭﻣﺤﻞﱡ ﺍﳉﹶﺎﺭِ ﻭﺍﳌﹶﺠﺮﻭﺭِ ،ﻭﺍﻷَﺻﻞﹸ ﰲ ﺍﻟﻌﺎﻣِﻞِ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻓِﻌﻼﹰ ﻭﻳﺘﻌﻠﱠﻘﺎﻥِ ﺃﹶﻳﻀﺎ ﺑِﻤﺤﺬﹸﻭﻑٍ
ﻭﺟﻮﺑﺎ ﺇِﺫﹶﺍ ﻭﻗﹶﻌﺎ ﺻِﻠﹶﺔﹰ ،ﺃﹶَﻭ ﺻِﻔﹶﺔﹰ ،ﺃﹶﻭ ﺣﺎﻻﹰ ،ﻭﻳﺘﻌﻴﻦ ﺍِﺳﺘﻘﹶﺮ ﰲ ﺍﻟﺼﻠﹶﺔِ ،ﻭﻳﺘﺮﺟﺢ ﺍﻟﻮﺻﻒ ﰲ ﺍﻟﺒﺎﻗِﻲ).(6
ﻭﺍﻋﻠﹶﻢ ﺃﻥﱠ ﻇﹶﺮﻑ ﺍﻟﹾﻤﻜﹶﺎﻥِ ﻳﻘﹶﻊ ﺧﺒﺮﺍ ﻋﻦِ ﺍﻷَﺷﺨﺎﺹِ ﻭﻋﻦِ ﺍﻷَﺣﺪﺍﺙِ ،ﻭﻇﹶﺮﻑ ﺍﻟﺰﻣﺎﻥِ ﻳﻘﹶﻊ ﺧﺒﺮﺍ
ﻋﻦِ ﺍﻷَﺣﺪﺍﺙِ ﺩﻭﻥﹶ ﺍﻷَﺷﺨﺎﺹِ ،ﳓﻮ :ﺯﻳﺪ ﺍﻟﻴﻮﻡ.
]29ﻭ[ ﻓﹶﺈِﻥﹾ ﺣﺼﻠﹶﺖ ﻓﹶﺎﺋِﺪﺓﹲ ﺟﺎﺯ ﻛﹶﺄﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ /ﺍﻟﹾﻤﺒﺘﺪﺃﹸ ﻋﺎﻣﺎ ،ﻭﺍﻟﺰﻣﺎﻥﹸ ﺧﺎﺻﺎ ،ﳓﻮ :ﻧﺤـﻦ ﰲ ﺷـﻬﺮِ ﻛﹶـﺬﹶﺍ
ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻬﻢ :ﺍﳍِﻼﹶﻝﹸ ﺍﻟﻠﱠﻴﻠﹶﺔﹸ ،ﻓﹶﻬﻮ ﻋﻠﹶﻰ ﺣﺬﹾﻑِ ﻣﻀﺎﻑٍ) ،(7ﻭﺍﻟﺘﻘﹾﺪِﻳﺮ ،ﻃﹸﻠﹸﻮﻉ ﺍﳍِﻼﹶﻝِ ﺍﻟﻠﱠﻴﻠﹶﺔﹸ)) ،(8ﻭﺯﻳﺪ ﻗﹶﺎﻡ
ﺃﹶﺑﻮﻩ ،(ﻓﹶﺠﻤﻠﹶﺔﹸ" ،ﻗﹶﺎﻡ ﺃﹶﺑﻮﻩ "ﻓِﻌﻠِﻴﺔﹲ ﻣﺤﻠﱡﻬﺎ ﺭﻓﹾﻊ ﺧﺒﺮٍ ﻟِﺰﻳﺪٍ،ﻭﻣﻨﻪ :ﺍﻟﻠﱠﻪ ﻳﻘﹸﻮﻝﹸ ﺍﻟﹾﺤﻖ ،(9) ﺍﻟﺮﺣﻤﻦ ﻋﻠﱠﻢ
) (1ﺍﻷﻧﻔﺎﻝ ،ﻣﻦ ﺍﻵﻳﺔ ،42ﻭﲤﺎﻣﻬﺎ :ﺇِﺫﹾ ﺃﹶﻧﺘﻢ ﺑِﺎﻟﹾﻌﺪﻭﺓِ ﺍﻟﺪﻧﻴﺎ ﻭﻫﻢ ﺑِﺎﻟﹾﻌﺪﻭﺓِ ﺍﻟﹾﻘﹸﺼﻮﻯ ﻭﺍﻟﺮﻛﹾﺐ ﺃﹶﺳﻔﹶﻞﹶ ﻣِﻨﻜﹸﻢ ﻭﻟﹶﻮ ﺗﻮﺍﻋـﺪﺗ ﻢ
ﻻﹶﺧﺘﻠﹶﻔﹾﺘﻢ ﻓِﻲ ﺍﻟﹾﻤِﻴﻌﺎﺩِ ﻭﻟﹶـﻜِﻦ ﻟﱢﻴﻘﹾﻀِﻲ ﺍﻟﻠﹼﻪ ﺃﹶﻣﺮﺍﹰ ﻛﹶﺎﻥﹶ ﻣﻔﹾﻌﻮﻻﹰ ﻟﱢﻴﻬﻠِﻚ ﻣﻦ ﻫﻠﹶﻚ ﻋﻦ ﺑﻴﻨﺔٍ ﻭﻳﺤﻴﻰ ﻣﻦ ﺣﻲ ﻋﻦ ﺑﻴﻨﺔٍ ﻭﺇِﻥﱠ ﺍﻟﻠﹼﻪ
ﻟﹶﺴﻤِﻴﻊ ﻋﻠِﻴﻢ.
) (2ﻳﻨﻈﺮ :ﺍﳊﻴﻮﺍﻥ ،ﺃﺑﻮ ﻋﺜﻤﺎﻥ ﻋﻤﺮﻭ ﺑﻦ ﲝﺮ ﺍﳉﺎﺣﻆ ،ﺽ ﺵ :ﳏﻤﺪ ﺑﺎﺳﻢ ﻋﻴﻮﻥ ﺍﻟﺴﻮﺩ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ،
ﻁ1419 ،1ﻫـ1998-ﻡ ،132/1 :ﻭﳎﻤﻊ ﺍﻷﻣﺜﺎﻝ.198/2:
) (3ﻫﻮ ﺃﺑﻮ ﺍﳊﺴﻦ ﺳﻌﻴﺪ ﺑﻦ ﻣﺴﻌﺪﺓ ،ﺃﺣﺪ ﳓﺎﺓ ﺍﻟﺒﺼﺮﺓ ،ﺃﺧﺬ ﺍﻟﻨﺤﻮ ﻋﻦ ﺳﻴﺒﻮﻳﻪ ،ﻣﻦ ﻛﺘﺒﻪ ﻛﺘﺎﺏ ﺍﳌﻘﺎﻳﺲ ﰲ ﺍﻟﻨﺤـﻮ،
ﻭﻛﺘﺎﺏ ﺍﻟﻌﺮﻭﺽ ،ﺗﻮﰲ ﺳﻨﺔ215ﻫـ ﻭﻗﻴﻞ221 :ﻫـ .ﻳﻨﻈﺮ :ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ ،317/2 :ﻭﺍﻟﺒﻠﻐﺔ :ﺹ.83 ،82
) (4ﻫﻮ ﺃﺑﻮ ﻋﻠﻲ ﺍﳊﺴﻦ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻟﻔﺎﺭﺳﻲ ﺍﻟﻨﺤﻮﻱ ،ﻭﻟﺪ ﲟﺪﻳﻨﺔ ﻓﺴﺎ ﻋﺎﻡ288ﻫـ ،ﺍﺷﺘﻐﻞ ﺑﺒﻐﺪﺍﺩ ،ﺃﻗـﺎﻡ
ﲝﻠﺐ ﻋﻨﺪ ﺳﻴﻒ ﺍﻟﺪﻭﻟﺔ ﺍﳊﻤﺪﺍﱐ ،ﺗﻮﰲ ﻋﺎﻡ377ﻫـ ،ﻣﻦ ﺗﺼﺎﻧﻴﻔﻪ :ﻛﺘﺎﺏ ﺍﳌﻘﺼﻮﺭ ﻭﺍﳌﻤﺪﻭﺩ ،ﻭﻛﺘﺎﺏ ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﺎﺋﺔ.
ﻳﻨﻈﺮ :ﺍﻟﻔﻬﺮﺳﺖ :ﺹ ،101ﻭﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ ،65/2:ﻭﺍﻟﺒﻠﻐﺔ :ﺹ.61
) (5ﻫﻮ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﳏﻤﻮﺩ ﺑﻦ ﻋﻤﺮ ﺍﳋﻮﺍﺭﺯﻣﻲ ﺍﻟﺰﳐﺸﺮﻱ ،ﻭﻟﺪ ﺑﺰﳐﺸﺮ ﺳﻨﺔ467ﻫـ ،ﺇﻣﺎﻡ ﰲ ﺍﻟﺘﻔﺴﲑ ﻭﺍﳊﺪﻳﺚ ﻭﺍﻟﻨﺤﻮ
ﻭﺍﻟﻠﻐﺔ ،ﺃﺧﺬ ﺍﻟﻨﺤﻮ ﻋﻦ ﺃﰊ ﻣﻀﺮ ﻣﻨﺼﻮﺭ ،ﺗﻮﰲ ﲜﺮﺟﺎﻧﻴﺔ ﺧﻮﺍﺭﺯﻡ ﺳﻨﺔ538ﻫـ ،ﻣﻦ ﻛﺘﺒﻪ :ﺍﻟﻜﺸﺎﻑ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ
ﺍﻟﻜﺮﱘ ﻭﻛﺘﺎﺏ ﺍﶈﺎﺟﺎﺓ ﺑﺎﳌﺴﺎﺋﻞ ﺍﻟﻨﺤﻮﻳﺔ ،ﻭﺃﺳﺎﺱ ﺍﻟﺒﻼﻏﺔ ﰲ ﺍﻟﻠﻐﺔ .ﻳﻨﻈﺮ :ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ ،398/4:ﻭﺍﻟﺒﻠﻐﺔ :ﺹ،180
ﻭﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ.1734/2:
) (6ﻳﻨﻈﺮ :ﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ.132 ،131
) (7ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﺑﻦ ﺍﻟﻨﺎﻇﻢ :ﺹ.112
) (8ﰲ )ﻫـ( ﺍﻟﻠﻴﻠﺔ ﻃﻠﻮﻉ ﺍﳍﻼﻝ.
) (9ﺍﻷﺣﺰﺍﺏ ،ﻣﻦ ﺍﻵﻳﺔ ،04ﻭﲤﺎﻣﻬﺎ :ﻣﺎ ﺟﻌﻞﹶ ﺍﻟﻠﱠﻪ ﻟِﺮﺟﻞٍ ﻣﻦ ﻗﹶﻠﹾﺒﻴﻦِ ﻓِﻲ ﺟﻮﻓِﻪِ ﻭﻣﺎ ﺟﻌﻞﹶ ﺃﹶﺯﻭﺍﺟﻜﹸﻢ ﺍﻟﻠﱠﺎﺋِﻲ ﺗﻈﹶﺎﻫِﺮﻭﻥﹶ =
125
ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ) ،(1)ﻭﺯﻳﺪ ﺟﺎﺭِﻳﺘﻪ ﺫﹶﺍﻫِﺒﺔﹲ(" ،ﻓﹶﺰﻳﺪ "ﻣﺒﺘﺪﺃﹲ ﺃﹶﻭﻝﹸ ،ﻭ"ﺟﺎﺭِﻳﺔﹸ" ﻣﺒﺘﺪﺃﹲ ﺛﹶﺎﻥٍ ،ﻭ"ﺫﹶﺍﻫِﺒﺔﹲ" ﺧﺒﺮ ﺍﳌﹸﺒﺘﺪﺇِ
ﺍﻟﺜﱠﺎﱐ ﻭﺟﻤﻠﹶﺔﹸ ﺍﳌﹸﺒﺘﺪﺇِ ﺍﻟﺜﱠﺎﱐ ﻭﺧﺒﺮِﻩِ ﰲ ﻣﻮﺿِﻊِ ﺭﻓﹾﻊِ ﺧﺒﺮِ ﺍﳌﹸﺒﺘﺪﺇ ﺍﻷَﻭﻝِ.
ﻭﻧﻘﹸﻮﻝﹸ :ﺯﻳﺪ] ﺃﹶﺑﻮﻩ[) (2ﻏﹸﻼﹶﻣﻪ ﻣﻨﻄﹶﻠِﻖ ،ﻓﹶﻔِﻴﻪِ ﺛﹶﻼﹶﺙﹸ ﻣﺒﺘﺪﺁﺕٍ ﻭ"ﻣﻨﻄﹶﻠِﻖ "ﺧﺒﺮ ﺍﻟﺜﱠﺎﻟِﺚِ ،ﻭﺍﻟﺜﱠﺎﻟِﺚﹸ
ﻭﺧﺒﺮﻩ ﺧﺒﺮ ﺍﻟﺜﱠﺎﱐ ،ﻭﺍﻟﺜﱠﺎﱐ ﻭﺧﺒﺮﻩ ،ﺧﺒﺮ ﺍﻷَﻭﻝِ ،ﻭﻣِﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻟﱠﻜِﻨﺎ ﻫﻮ ﺍﻟﻠﱠﻪ ﺭﺑﻲ ،(3)ﺍﻟﺘﻘﹾﺪِﻳﺮ:
ﻟﹶﻜِﻦ ﺃﹶﻧﺎ ﻫﻮ ﺍﷲُ ﺭﺑﻲ ﻓﹶﺤﺬِﻓﹶﺖ ﻫﻤﺰﺓﹸ "ﺃﹶﻧﺎ" ﺗﺨﻔِﻴﻔﹰﺎ ،ﻭﺃﹸﺩﻏِﻤﺖِ ﺍﻟﻨﻮﻧﺎﻥِ ﻟِﻠﹾﺘﻤﺎﺛﹸﻞِ ،ﻭ"ﻟﹶﻜِﻦ "ﺣﺮﻑ ﻋﻄﹾ ٍ
ﻒ
ﻭﺍِﺳﺘِﺪﺭﺍﻙٍ ﻭ"ﺃﹶﻧﺎ" ﺿﻤِﲑ ﺭﻓﹾﻊٍ ﻣﻨﻔﹶﺼِﻞٍ ﻣﺒﺘﺪﺃﹸ ﻣﺒﻨِﻲ ،ﻭ"ﻫﻮ "ﻛﹶﺬﹶﻟِﻚ ﻣﺒﺘﺪﺃﹲ ﺛﹶﺎﻥٍ ،ﻭ"ﺍﷲُ" ﻣﺒﺘﺪﺃﹸ ﺛﹶﺎﻟِـﺚﹲ،
ﻭ"ﺭﺑﻲ" ﺧﺒﺮﻩ ﻭﺍﻟﺜﱠﺎﻟِﺚﹸ ﻭﺧﺒﺮﻩ ﺧﺒﺮ ﺍﻟﺜﱠﺎﻧِﻲ ،ﻭﺍﻟﺜﱠﺎﻧِﻲ ﻭﺧﺒﺮﻩ ﺧﺒﺮ ﺍﻷَﻭﻝِ ،ﻭﺍﳌﹶﺠﻤﻮﻉ ﺟﻤﻠﹶﺔﹲ ﻛﹸﺒـﺮﻯ،
ﻓﹶﻘﹶﻂﹾ .ﻭ"ﻏﹸﻼﻣﻪ ﻣﻨﻄﹶﻠِﻖ "ﺟﻤﻠﹶﺔﹲ ﺻﻐﺮﻯ ﻓﹶﻘﹶﻂ ،ﻭ"ﺃﹶﺑﻮﻩ ﻏﹸﻼﹶﻣﻪ ﻣﻨﻄﹶﻠِﻖ "ﻛﹸﺒﺮﻯ ﺑِﺎﻋﺘِﺒﺎﺭِ ﻣـﺎ ﺑﻌـﺪﻫﺎ)،(4
ﻭﺻﻐﺮﻯ ﺑِﺎﻋﺘِﺒﺎﺭِ ﻣﺎ ﻗﹶﺒﻠﹶﻬﺎ) ،(5ﻭﺍﳉﹸﻤﻠﹶﺔﹸ ﺍﻟﻜﹸﺒﺮﻯ ،ﻫِﻲ ﺍﻟﱠﺘِﻲ ﺧﺒﺮﻫﺎ ﺟﻤﻠﹶﺔﹲ ،ﻭﺍﻟﺼﻐﺮﻯ ﻫﻲ ﺍﻟﻮﺍﻗِﻌﺔﹸ ﺧﺒﺮﺍ،
ﻓﹶﺎﳉﹸﻤﻠﹶﺔﹸ ﻫﻨﺎ ﻣﺤﻠﱡﻬﺎ ﺭﻓﹾﻊ ﻋﻠﹶﻰ ﺃﻧﻬﺎ ﺧﺒﺮ ،ﻭﻛﹶﺬﹶﻟِﻚ ﰲ ﺧﺒﺮِ "ﺇﻥﱠ" ،ﻭﺃﻣﺎ ﰲ ﺑـﺎﺏِ "ﻛﹶـﺎﻥﹶ ﻭﻇﹶﻨﻨـﺖ"
ﻓﹶﻤﺤﻠﱡﻬﺎ ﻧﺼﺐ ﻭﺍﶈﻜِﻴﺔﹸ ﺃﹶﻭِ ﺍﳊﹶﺎﻟِﻴﺔﹸ ﳏﻠﱡﻬﺎ ﻧﺼﺐ ،ﻭﺍﳌﹸﻀﺎﻑ ﺇِﻟﻴﻬﺎ ﳏﻠﱡﻬﺎ ﺟﺮ ،ﻭﺍﻟﻮﺍﻗِﻌﺔﹲ ﻧﻌﺘﺎ ﳏﻠﱡﻬﺎ ﲝﺴﺐِ
ﻣﻨﻌﻮﺗِﻬﺎ ،ﻭﺍﻟﻮﺍﻗِﻌﺔﹸ ﺟﻮﺍﺑﺎ ﻟِﺸﺮﻁٍ ﺟﺎﺯِﻡٍ ﻣﺤﻠﱡﻬﺎ ﺍﳉﹶﺰﻡ ﺇِﺫﹶﺍ ﻛﹶﺎﻧﺖ ﻣﻘﹾﺮﻭﻧﺔﹰ ﺑِﺎﻟﻔﹶﺎﺀِ ،ﺃﹶﻭ ﺑِﺈﺫﹶﺍ ﺍﻟﻔﹸﺠﺎﺋِﻴﺔِ.
ﻭﺍﻟﹾﺠﻤﻞﹸ ﺍﻟﱠﺘِﻲ ﻻﹶ ﻣﺤﻞﱠ ﻟﹶﻬﺎ ﻣِﻦ ﺍﻹِﻋﺮﺍﺏِ؛ ﻷﻧﻬﺎ ﻟﹶﻢ ﺗﺤﻞﹾ ﻣﺤﻞﱠ ﺍﻟﹾﻤﻔﹾﺮﺩِ ﺳﺒﻊ:
ﺇِﺣﺪﺍﻫﺎ :ﺍﻻِﺑﺘِﺪﺍﺋِﻴﺔﹸ ،ﻭﺗﺴﻤﻰ ﺃﹶﻳﻀﺎ ﺍﳌﹸﺴﺘﺄﻧِﻔﹶﺔﹸ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺇﻧﺎ ﺃﹶﻋﻄﹶﻴﻨﺎﻙ ﺍﻟﹾﻜﹶـﻮﺛﹶﺮ ،(6) ﻗﹸـﻞﹾ
) (9
ﺳﺄﹶﺗﻠﹸﻮ ﻋﻠﹶﻴﻜﹸﻢ ﻣﻨﻪ ﺫِﻛﹾﺮﺍ ،(7)ﻭﻣِﻨﻬﺎ :ﻟﹶﺎ ﻳﺴﻤﻌﻮﻥﹶ (8)ﺑﻌﺪ ﻭﺣِﻔﹾﻈﺎﹰ ﻣﻦ ﻛﹸﻞﱢ ﺷﻴﻄﹶﺎﻥٍ ﻣـﺎﺭِﺩٍ
) (11
]29ﻅ[ ﺇِﻧﺎ ﻧﻌﻠﹶﻢ ﻣﺎ/ﻳﺴِﺮﻭﻥﹶ ﻭﻣﺎ ﻳﻌﻠِﻨﻮﻥﹶ ،(10)ﺑﻌﺪ ﻓﹶﻠﹶﺎ ﻳﺤﺰﻧﻚ ﻗﹶﻮﻟﹸﻬﻢ ، ﺇِﻥﱠ ﺍﻟﹾﻌِﺰﺓﹶ ﻟِﻠﹼﻪِ ﺟﻤِﻴﻌﺎﹰ
= ﻣِﻨﻬﻦ ﺃﹸﻣﻬﺎﺗِﻜﹸﻢ ﻭﻣﺎ ﺟﻌﻞﹶ ﺃﹶﺩﻋِﻴﺎﺀﻛﹸﻢ ﺃﹶﺑﻨﺎﺀﻛﹸﻢ ﺫﹶﻟِﻜﹸﻢ ﻗﹶﻮﻟﹸﻜﹸﻢ ﺑِﺄﹶﻓﹾﻮﺍﻫِﻜﹸﻢ ﻭﺍﻟﻠﱠﻪ ﻳﻘﹸﻮﻝﹸ ﺍﻟﹾﺤﻖ ﻭﻫﻮ ﻳﻬﺪِﻱ ﺍﻟﺴﺒِﻴﻞﹶ .
) (1ﺍﻟﺮﲪﻦ.02-01
) (2ﰲ )ﻫـ( ﺃﺑﻮﻩ .ﻭﻫﻮ ﺍﻟﺼﻮﺍﺏ
) (3ﺍﻟﻜﻬﻒ ،ﻣﻦ ﺍﻵﻳﺔ ،38ﻭﲤﺎﻣﻬﺎ :ﻟﱠﻜِﻨﺎ ﻫﻮ ﺍﻟﻠﱠﻪ ﺭﺑﻲ ﻭﻟﹶﺎ ﺃﹸﺷﺮِﻙ ﺑِﺮﺑﻲ ﺃﹶﺣﺪﺍﹰ .
) (4ﰲ )ﻫـ( ﻣﺎ ﻗﺒﻠﻬﺎ.
) (5ﻭﺻﻐﺮﻯ ...ﻗﺒﻠﻬﺎ .ﺳﺎﻗﻄﺔ ﻣﻦ )ﻫـ(.
) (6ﺍﻟﻜﻮﺛﺮ.01
) (7ﺍﻟﻜﻬﻒ ،ﻣﻦ ﺍﻵﻳﺔ ،83ﻭﲤﺎﻣﻬﺎ :ﻭﻳﺴﺄﹶﻟﹸﻮﻧﻚ ﻋﻦ ﺫِﻱ ﺍﻟﹾﻘﹶﺮﻧﻴﻦِ ﻗﹸﻞﹾ ﺳﺄﹶﺗﻠﹸﻮ ﻋﻠﹶﻴﻜﹸﻢ ﻣﻨﻪ ﺫِﻛﹾﺮﺍﹰ.
) (8ﺍﻟﺼﺎﻓﺎﺕ ،ﻣﻦ ﺍﻵﻳﺔ ،08ﻭﲤﺎﻣﻬﺎ :ﻟﹶﺎ ﻳﺴﻤﻌﻮﻥﹶ ﺇِﻟﹶﻰ ﺍﻟﹾﻤﻠﹶﺈِ ﺍﻟﹾﺄﹶﻋﻠﹶﻰ ﻭﻳﻘﹾﺬﹶﻓﹸﻮﻥﹶ ﻣِﻦ ﻛﹸﻞﱢ ﺟﺎﻧِﺐٍ .
) (9ﺍﻟﺼﺎﻓﺎﺕ.07
) (10ﻳﺲ ،ﻣﻦ ﺍﻵﻳﺔ ،76ﻭﲤﺎﻣﻬﺎ :ﻓﹶﻠﹶﺎ ﻳﺤﺰﻧﻚ ﻗﹶﻮﻟﹸﻬﻢ ﺇِﻧﺎ ﻧﻌﻠﹶﻢ ﻣﺎ ﻳﺴِﺮﻭﻥﹶ ﻭﻣﺎ ﻳﻌﻠِﻨﻮﻥﹶ .
) (11ﻳﻮﻧﺲ ،ﻣﻦ ﺍﻵﻳﺔ ،65ﻭﲤﺎﻣﻬﺎ :ﻭﻻﹶ ﻳﺤﺰﻧﻚ ﻗﹶﻮﻟﹸﻬﻢ ﺇِﻥﱠ ﺍﻟﹾﻌِﺰﺓﹶ ﻟِﻠﹼﻪِ ﺟﻤِﻴﻌﺎﹰ ﻫﻮ ﺍﻟﺴﻤِﻴﻊ ﺍﻟﹾﻌﻠِﻴﻢ.
126
) (1ﺗﻘﻊ ﺍﳉﻤﻠﺔ ﺍﳌﻌﺘﺮﺿﺔ ﰲ ﻣﻮﺍﺿﻊ ﻣﻨﻬﺎ :ﺑﲔ ﺍﻟﻔﻌﻞ ﻭﻣﺮﻓﻮﻋﻪ ،ﻭﺑﻴﻨﻪ ﻭﺑﲔ ﻣﻔﻌﻮﻟﻪ ،ﻭﺑﲔ ﺍﳌﺒﺘﺪﺃ ﻭﺧﱪﻩ ،ﻭﺑﲔ ﺍﻟـﺸﺮﻁ
ﻭﺟﻮﺍﺑﻪ ،ﻭﺑﲔ ﺍﻟﻘﺴﻢ ﻭﺟﻮﺍﺑﻪ .ﻳﻨﻈﺮ :ﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ.21/2
) (2ﺍﻟﻨﺤﻞ ،ﻣﻦ ﺍﻵﻳﺔ ،101ﻭﲤﺎﻣﻬﺎ :ﻭﺇِﺫﹶﺍ ﺑﺪﻟﹾﻨﺎ ﺁﻳﺔﹰ ﻣﻜﹶﺎﻥﹶ ﺁﻳﺔٍ ﻭﺍﻟﻠﹼﻪ ﺃﹶﻋﻠﹶﻢ ﺑِﻤﺎ ﻳﻨﺰﻝﹸ ﻗﹶﺎﻟﹸﻮﺍﹾ ﺇِﻧﻤﺎ ﺃﹶﻧﺖ ﻣﻔﹾﺘﺮٍ ﺑﻞﹾ ﺍﹶﻛﹾﺜﹶﺮﻫﻢ ﻻﹶ ﻳﻌﻠﹶﻤﻮﻥﹶ.
) (3ﺍﻟﻮﺍﻗﻌﺔ.75
) (4ﺍﻟﻮﺍﻗﻌﺔ.77
) (5ﺍﻟﻮﺍﻗﻌﺔ ،ﻣﻦ ﺍﻵﻳﺔ ،76ﻭﲤﺎﻣﻬﺎ :ﻭﺇِﻧﻪ ﻟﹶﻘﹶﺴﻢ ﻟﱠﻮ ﺗﻌﻠﹶﻤﻮﻥﹶ ﻋﻈِﻴﻢ.
) (6ﺍﳉﻤﻠﺔ ﺍﳌﻔﺴﺮﺓ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ :ﳎﺮﺩﺓ ﻣﻦ ﺣﺮﻑ ﺍﻟﺘﻔﺴﲑ ،ﻭﻣﻘﺮﻭﻧﺔ ﺑﺄﻱ ،ﻭﻣﻘﺮﻭﻧﺔ ﺑﺄﻥﹾ .ﻳﻨﻈﺮ :ﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ.41/2
) (7ﺍﻷﻧﺒﻴﺎﺀ ،ﻣﻦ ﺍﻵﻳﺔ ،03ﻭﲤﺎﻣﻬﺎ :ﻟﹶﺎﻫِﻴﺔﹰ ﻗﹸﻠﹸﻮﺑﻬﻢ ﻭﺃﹶﺳﺮﻭﺍﹾ ﺍﻟﻨﺠﻮﻯ ﺍﻟﱠﺬِﻳﻦ ﻇﹶﻠﹶﻤﻮﺍﹾ ﻫﻞﹾ ﻫﺬﹶﺍ ﺇِﻟﱠﺎ ﺑﺸﺮ ﻣﺜﹾﻠﹸﻜﹸﻢ ﺃﹶﻓﹶﺘﺎﹾﺗﻮﻥﹶ ﺍﻟﺴﺤﺮ
ﻭﺃﹶﻧﺘﻢ ﺗﺒﺼِﺮﻭﻥﹶ .
) (8ﺁﻝ ﻋﻤﺮﺍﻥ.59
) (9ﻳﺲ.03-01
) (10ﺍﻷﻧﺒﻴﺎﺀ ،ﻣﻦ ﺍﻵﻳﺔ ،57ﻳﻨﻈﺮ ﲤﺎﻣﻬﺎ :ﺹ.46
) (11ﺍﳍﻤﺰﺓ ،ﻣﻦ ﺍﻵﻳﺔ ،04ﻭﲤﺎﻣﻬﺎ :ﻛﹶﻠﱠﺎ ﻟﹶﻴﻨﺒﺬﹶﻥﱠ ﻓِﻲ ﺍﻟﹾﺤﻄﹶﻤﺔِ .
) (12ﺍﻷﺣﺰﺍﺏ ،ﻣﻦ ﺍﻵﻳﺔ ،15ﻭﲤﺎﻣﻬﺎ :ﻭﻟﹶﻘﹶﺪ ﻛﹶﺎﻧﻮﺍﹾ ﻋﺎﻫﺪﻭﺍﹾ ﺍﻟﻠﱠﻪ ﻣِﻦ ﻗﹶﺒﻞﹸ ﻟﹶﺎ ﻳﻮﻟﱡﻮﻥﹶ ﺍﻟﹾﺄﹶﺩﺑﺎﺭ ﻭﻛﹶﺎﻥﹶ ﻋﻬﺪ ﺍﻟﻠﱠﻪِ ﻣﺴﺆﻭﻻﹰ .
127
ﻭﺍﻟﺴﺎﺩِﺳﺔﹸ :ﺍﻟﻮﺍﻗِﻌﺔﹸ ﺻِﻠﱠﺔﹰ ﻟِﻼِﺳﻢِ ،ﳓﻮ :ﺟﺎﺀَ ﺍﻟﱠﺬِﻱ ﻗﹶﺎﻡ ﺃﹶﺑﻮﻩ ،ﺃﹶﻭ ﻟِﻠﹾﺤﺮﻑِ ،ﳓﻮ :ﻋﺠِﺒﺖ ﻣِﻤﺎ ﻗﹸﻤﺖ ،ﺃﹶﻱ
ﻣِﻦ ﻗِﻴﺎﻣِﻚ.
ﻭﺍﻟﺴﺎﺑِﻌﺔﹸ :ﺍﻟﺘﺎﺑِﻌﺔﹸ ﻟِﻤﺎ ﻻﹶ ﳏﻞﱠ ﻟﹶﻪ ﳓﻮ:ﻗﹶﺎﻡ ﺯﻳﺪ ،ﻭﻟﹶﻢ ﻳﻘﹸﻢ ﻋﻤﺮﻭ ،ﺇِﺫﹶﺍ ﻗﹶﺪﺭﺕ ﺍﻟﻮﺍﻭ ﻋﺎﻃِﻔﹶﺔﹰ ﻻﹶ ﻭﺍﻭ ﺍﳊﹶﺎﻝِ.
ﻭﺍﻋﻠﹶﻢ» :ﺃﻥﱠ ﺍﳉﹸﻤﻠﹶﺔﹶ ﺍﳋﹶﺒﺮِﻳﺔ ﺍﻟﱠﺘِﻲ ﻟﹶﻢ ﻳﻄﹾﻠﹸﺒﻬﺎ ﻋﺎﻣِﻞﹲ ﻟﹸﺰﻭﻣﺎ ﺇِﻥﹾ ﻭﻗﹶﻌﺖ ﺑﻌﺪ ﻧﻜِﺮﺓٍ ﻣﺤﻀﺔٍ ،ﻓﹶﻬِـﻲ ﻧﻌـﺖ
ﻟﹶﻬﺎ ﺃﹶﻭ ﺑﻌﺪ ﻣﻌﺮِﻓﹶﺔٍ ﻣﺤﻀﺔٍ ،ﻓﻬﻲ ﺣﺎﻝﹲ ﻣِﻨﻬﺎ ،ﺃﹶﻭ ﺑﻌﺪ ﻏﹶﻴﺮِ ﺍﻟﹾﻤﺤﻀﺔِ ﻣِﻨﻬﻤﺎ ﻓﹶﻤﺤﺘﻤِﻠﹶﺔﹲ ﻟِﻠﹾﻮﺟﻬﻴﻦِ ﻭﺫﹶﻟِـﻚ
ﻣﻊ ﻭﺟﻮﺩِ ﺍﻟﹾﻤﻘﹾﺘﻀﻰ ﻭﺍِﻧﺘِﻔﹶﺎﺀِ ﺍﻟﹾﻤﺎﻧِﻊِ«) ،(1ﻭﻛﺬِﻟﹶﻚ ﺍﻟﻈﱠﺮﻑ ،ﻭﺍﳉﹶﺎﺭ ﻭﺍﻟﹾﻤﺠﺮﻭﺭ ﻭﻏﹶﻴـﺮ ﺍﻟﹾﻤﺤـﻀﺔِ ﰲ
]30ﻭ[ ﺍﻟﺘﻨﻜِﲑِ ﺍﻟﻨﻜِﺮﺓِ /ﺍﻟﹾﻤﻀﺎﻓﹶﺔِ ﻟِﻤِﺜﹾﻠِﻬﺎ ،ﻭﺍﻟﹾﻤﻨﻌﻮﺗﺔِ ﺑِﻪِ ،ﻭﺍﻟﹾﻤﺤﻠﱠﻰ "ﺑِﺎﻝﹾ" ﺍﳉِﻨﺴِﻴﺔِ ﻟﹶﻔﹾﻈﹸﻪ ﻣﻌﺮِﻓﹶﺔﹲ ،ﻭﻣﻌﻨﺎﻩ ﻧﻜِﺮﺓﹲ.
ﻭﻻﹶﺑﺪ ﰲ ﺍﻟﹾﺠﻤﻠﹶﺔِ ﺍﻟﻮﺍﻗِﻌﺔِ ﺧﺒﺮﺍ ،ﺃﹶﻭ ﻧﻌﺘﺎ ﺃﹶﻭ ﺻِﻠﹶﺔﹰ ﻻِﺳﻢٍ ،ﺃﹶﻭ ﺣﺎﻻﹰ ،ﺃﹶﻭ ﻣﻔﺴﺮﺓﹰ ﻟِﻌﺎﻣِﻞِ ﺍﻻِﺳﻢِ ﺍﻟﹾﻤـﺸﺘﻐِﻞِ
ﻋﻨﻪ ﳓﻮ :ﺯﻳﺪ ﺿﺮﺑﺘﻪ ،(2)ﻣﻦ ﺭﺍﺑِﻂٍ ﻳﺮﺑِﻄﹸﻬﺎ ﺑِﻤﺎ ﻗﹶﺒﻠﹶﻬﺎ ﻟِﺌﹶﻼﱠ ﻳﺒﻘﹶﻰ ﺍﻟﻜﹶﻼﹶﻡ ﻣﻨﻔﹶﻠِﺘـﺎ ﺑﻌـﻀﻪ ﺑِـﺒﻌﺾٍ)،(3
) (4
ﻭﺍﻟﺮﺍﺑِﻂﹸ ﰲ ﺍﳋﹶﺒﺮِﻳﺔِ ﺃﹶﺣﺪ ﺃﹸﻣﻮﺭٍ:
ﺍﻷَﻭﻝﹸ :ﺿﻤِﲑ ﺍﻟﹾﻤﺒﺘﺪﺇِ ،ﻭﻫﻮ ﺍﻷَﺻﻞﹸ ﻛﹶﺎﳍﹶﺎﺀِ ﰲ "ﺃﹶﺑﻮﻩ ،"ﰲ ﻣِﺜﹶﺎﻝِ ﺍﻟﻔِﻌﻞِ ﻣﻊ ﻓﹶﺎﻋِﻠِﻪِ ،ﻭﺍﳍﹶﺎﺀِ ﻣِﻦ" ﺟﺎﺭِﻳﺘﻪ"
ﰲ ﻣِﺜﹶﺎﻝِ ﺍﻟﹾﻤﺒﺘﺪﺇِ ﻣﻊ ﺧﺒﺮِﻩِ ،ﻭﻗﹶﺪ ﻳﺤﺬﹶﻑ ﺇِﻥﹾ ﺃﹸﻣِﻦ ﺍﻟﻠﱡﺒﺲ ،ﳓﻮ ﻗِﺮﺍﺀَﺓِ ﺍِﺑﻦِ ﻋﺎﻣِﺮٍ) ،(5ﻭﻛﹸﻞﱞ ﻭﻋﺪ ﺍﻟﻠﹼـﻪ
ﺍﻟﹾﺤﺴﻨﻰ ،(6)ﺃﹶﻱ :ﻭﻋﺪﻩ ﺍﷲُ ،ﻭﻗﹶﻮﻟِﻚ :ﺍﻟﺴﻤﻦ ﻣﻨﻮﺍﻥِ) (7ﺑِﺪِﺭﻫﻢٍ ،ﺃﹶﻱ :ﻣِﻨﻪ.
ﺍﻟﺜﱠﺎﱐ:ﻋﻮﺩ ﺍﻟﹾﻤﺒﺘﺪﺇِ ﺑِﻠﹶﻔﹾﻈِﻪِ ،ﳓﻮ :ﺍﻟﹾﺤﺎﻗﱠﺔﹸ ﻣﺎ ﺍﻟﹾﺤﺎﻗﱠﺔﹸ ،(1)ﻭﺃﹶﺻﺤﺎﺏ ﺍﻟﹾﻴﻤِﲔِ ﻣﺎ ﺃﹶﺻﺤﺎﺏ ﺍﻟﹾﻴﻤِﲔِ.(2)
ﺍﻟﺜﱠﺎﻟِﺚﹸ :ﺍﻹِﺷﺎﺭﺓﹸ ﺇِﻟﹶﻴﻪِ) ،(3ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﺍﻟﱠﺬِﻳﻦ ﻛﹶﺬﱠﺑﻮﺍﹾ ﺑِﺂﻳﺎﺗِﻨﺎ ﻭﺍﺳﺘﻜﹾﺒﺮﻭﺍﹾ ﻋﻨﻬﺎ ﺃﹸﻭﻟﹶـَﺌِﻚ ﺃﹶﺻﺤﺎﺏ
ﺍﻟﻨﺎﺭِ .(4)
ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﻟِﺒﺎﺱ ﺍﻟﺘﻘﹾﻮﻯ ﺫﹶﻟِﻚ ﺧﻴﺮ ،(5) ﺇِﺫﹶﺍ ﻗﹸﺪﺭ" ﺫﹶﻟِﻚ "ﻣﺒﺘﺪﺃﹲ ﺛﹶﺎﻥٍ ،ﻻﹶ ﻧﻌﺘﺎ "ﻟِﻠِﺒﺎﺱ".
ﺍﻟﺮﺍِﺑﻊ :ﺍﻟﻌﻤﻮﻡ ﻳِﺸﻤﻠﹸﻪ ،ﳓﻮ :ﺯﻳﺪ ﻧِﻌﻢ ﺍﻟﺮﺟﻞﹸ.
ﺍﳋﹶﺎﻣِﺲ :ﺍﻟﻌﻄﹾﻒ ﺑِﺎﻟﻔﹶﺎﺀِ ،ﺧﺎﺻﺔﹰ ﻟِﺬﹶﺍﺕِ ﺍﻟﻀﻤِﲑِ ﻋﻠﹶﻰ ﺍﳊﹶﺎﻟِﻴﺔ ،ﻭﺑِﺎﻟﻌﻜﹾﺲِ ﳓﻮ ﻗﹶﻮﻝِ ﺍﻟﺸﺎﻋﺮ:
) (6
ﻓﹶﻴﺒــﺪﻭ ﻭﺗــﺎﺭﺍﺕٍ ﻳﺠــﻢ ﻓﹶﻴﻐــﺮﻕ ﻭﺇِﻧﺴﺎﻥﹸ ﻋﻴﻨِـﻲ ﻳﺤـﺴِﺮ ﺍﻟﹾﻤـﺎﺀَ ﺗـﺎﺭﺓﹰ
) (7
ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺃﹶﻟﹶﻢ ﺗﺮ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺃﹶﻧﺰﻝﹶ ﻣِﻦ ﺍﻟﺴﻤﺎﺀِ ﻣﺎﺀً ﻓﹶﺘﺼﺒِﺢ ﺍﻟﹾﺄﹶ ﺭﺽ ﻣﺨﻀﺮﺓﹰ
ﺍﻟﺴﺎﺩِﺱ :ﺃﹶﻥﹾ ﺗﻜﹸﻮﻥﹶ ﺍﳉﹸﻤﻠﹶﺔﹸ ﻧﻔﹾﺲ ﺍﻟﹾﻤﺒﺘﺪﺇِ ﰲ ﺍﻟﹾﻤﻌﻨﻰ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ:ﻗﹸﻞﹾ ﻫﻮ ﺍﻟﻠﱠﻪ ﺃﹶﺣﺪ ،(8) ﺇﹶﺫﹶﺍ ﻗﹸﺪﺭ
"ﻫﻮ "ﺿﻤِﲑ ﺍﻟﺸﺄﹶﻥِ ،ﻭﺍﻷَﺻﻞﹸ ﰲ ﺍﳋﹶﺒﺮِ ﺍﻟﺘﺄﹾﺧِﲑ ﻛﹶﺎﻷَﻣﺜِﻠﹶﺔِ ﺍﻟﹾﻤﺘﻘﹶﺪﻣﺔِ ،ﻭﻗﹶﺪ ﻳﺠِﺐ ﺫﹶﻟِﻚ ﺇِﺫﹶﺍ ﺧِﻴﻒ ﺍِﻟﺘِﺒﺎﺳﻪ
ﺑِﺎﻟﹾﻤﺒﺘﺪﺇِ ﺑِﺄﹶﻥﹾ ﻛﹶﺎﻧﺎ ﻣﻌﺮِﻓﹶﺘﻴﻦِ ،ﺃﹶﻭ ﻣﺘﺴﺎﻭِﻳﻴﻦِ ،ﻭﻻﹶ ﻗﹶﺮِﻳﻨﺔﹶ ،ﳓﻮ :ﺯﻳﺪ ﺃﹶﺧﻮﻙ ،ﻭﺃﹶﻓﹾﻀﻞﹸ ﻣِﻦ ﺯﻳﺪٍ ﺃﹶﻓﹾﻀﻞﹸ ﻣِـ ﻦ
ﻋﻤﺮﻭ ،ﺃﹶﻭ ﺍِﻟﹾﺘَِﺒﺎﺱ ﺍﻟﹾﻤﺒﺘﺪﺇِ ﺑِﺎﻟﻔﹶﺎﻋِﻞِ ،ﳓﻮ:ﺯﻳﺪ ﻗﹶﺎﻡ ،ﺃﹶﻭ ﺍِﻗﹾﺘِﺮﺍﻥﹲ "ﺑِﺈﻻﱠ" ﻟﹶﻔﹾﻈﹰﺎ ،ﳓـﻮ]ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ[ ):(9
) (1ﺍﳊﺎﻗﺔ.02-01
) (2ﺍﻟﻮﺍﻗﻌﺔ.27
) (3ﰲ )ﻫـ( ﺇﺷﺎﺭﺓ ﺇﻟﻴﻪ.
) (4ﺍﻷﻋﺮﺍﻑ ،ﻣﻦ ﺍﻵﻳﺔ ،36ﻭﲤﺎﻣﻬﺎ :ﻭﺍﻟﱠﺬِﻳﻦ ﻛﹶﺬﱠﺑﻮﺍﹾ ﺑِﺂﻳﺎﺗِﻨﺎ ﻭﺍﺳﺘﻜﹾﺒﺮﻭﺍﹾ ﻋﻨﻬﺎ ﺃﹸﻭﻟﹶـَﺌِﻚ ﺃﹶﺻﺤﺎﺏ ﺍﻟﻨﺎﺭِ ﻫﻢ ﻓِﻴﻬﺎ ﺧﺎﻟِﺪﻭﻥﹶ.
) (5ﺍﻻﻋﺮﺍﻑ ،ﻣﻦ ﺍﻵﻳﺔ ،26ﻭﲤﺎﻣﻬﺎ :ﻳﺎ ﺑﻨِﻲ ﺁﺩﻡ ﻗﹶﺪ ﺃﹶﻧﺰﻟﹾﻨﺎ ﻋﻠﹶﻴﻜﹸﻢ ﻟِﺒﺎﺳﺎﹰ ﻳﻮﺍﺭِﻱ ﺳﻮﺀَﺍﺗِﻜﹸﻢ ﻭﺭِﻳﺸﺎﹰ ﻭﻟِﺒﺎﺱ ﺍﻟﺘﻘﹾ ﻮﻯ ﺫﹶﻟِـﻚ
ﺧﻴﺮ ﺫﹶﻟِﻚ ﻣِﻦ ﺁﻳﺎﺕِ ﺍﻟﻠﹼﻪِ ﻟﹶﻌﻠﱠﻬﻢ ﻳﺬﱠﻛﱠﺮﻭﻥﹶ .
) (6ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﻄﻮﻳﻞ ﰲ ﺩﻳﻮﺍﻥ ﺫﻱ ﺍﻟﺮﻣﺔ ،ﺷﺮ :ﺃﺑﻮ ﻧﺼﺮ ﺃﲪﺪ ﺑﻦ ﺣﺎﰎ ،ﺗﺢ :ﻋﺒﺪ ﺍﻟﻘﺪﻭﺱ ﺃﺑﻮ ﺻﺎﱀ ،ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ
ﺑﲑﻭﺕ ،ﻁ1414 ،3ﻫـ1993-ﻡ.460/1 :
ﻭﳛﺴﺮ ﺃﻱ ﻳﻜﺸﻒ .ﻳﻨﻈﺮ :ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ :ﻣﺎﺩﺓ )ﺣﺴﺮ( :ﺹ ،338ﻭﺍﻟﺸﺎﻋﺮ ﻫﻮ ﺃﺑﻮ ﺍﳊﺎﺭﺙ ﻏﻴﻼﻥ ﺑﻦ ﻋﻘﺒـﺔ ﺑـﻦ
ﺣﺎﺭﺛﺔ ،ﺍﳌﻌﺮﻭﻑ ﺑﺬﻱ ﺍﻟﺮﻣﺔ ﺷﺎﻋﺮ ﻓﺤﻞ ﻭﻟﺪ ﻋﺎﻡ77ﻫـ ،ﻛﺎﻥ ﻛﺜﲑ ﺍﻟﺘﺸﺒﻴﺐ ﺑﺼﺎﺣﺒﺘﻪ ﻣﻴﺔ ،ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﻼﺀ:
ﺧﺘﻢ ﺍﻟﺸﻌﺮ ﺑﺬﻱ ﺍﻟﺮﻣﺔ ﻭﺍﻟﺮﺟﺰ ﺑﺮﺅﺑﺔ ﺑﻦ ﺍﻟﻌﺠﺎﺝ ،ﺗﻮﰲ ﻋﺎﻡ117ﻫـ ،ﺗﺮﻙ ﺩﻳﻮﺍﻥ ﺷﻌﺮ ﻛﺎﻥ ﻭﻻ ﻳﺰﺍﻝ ﳏـﻞﱠ ﺍﻫﺘﻤـﺎﻡ
ﺍﻟﺪﺍﺭﺳﲔ .ﻳﻨﻈﺮ :ﺍﻟﺸﻌﺮ ﻭﺍﻟﺸﻌﺮﺍﺀ :ﺹ ،356ﻭﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ.457/3:
) (7ﺍﳊﺞ ،ﻣﻦ ﺍﻵﻳﺔ ،63ﻭﲤﺎﻣﻬﺎ :ﺃﹶﻟﹶﻢ ﺗﺮ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺃﹶﻧﺰﻝﹶ ﻣِﻦ ﺍﻟﺴﻤﺎﺀِ ﻣﺎﺀً ﻓﹶﺘﺼﺒِﺢ ﺍﻟﹾﺄﹶﺭﺽ ﻣﺨﻀﺮﺓﹰ ﺇﻥﱠ ﺍﻟﻠﱠﻪ ﻟﹶﻄِﻴﻒ ﺧﺒِﲑ.
) (8ﺍﻹﺧﻼﺹ.01
) (9ﺇﺿﺎﻓﺔ ﻳﻘﺘﻀﻴﻬﺎ ﺍﻟﺴﻴﺎﻕ.
129
]30ﻅ[ ﻭﻣﺎ ﻣﺤﻤﺪ ﺇِﻻﱠ ﺭﺳﻮﻝﹲ ،(1)ﺃﹶﻭ ﻣﻌﻨﻰ ،ﳓﻮ :ﺇِﻧﻤﺎ ﺃﹶﻧﺖ ﻧﺬِﻳﺮ /.(2) ﺃﹶﻭ ﻛﹶﺎﻥﹶ ﺍﻟﹾﻤﺒﺘﺪﺃﹸ ﻣﺴﺘﺤِﻘﹰﺎ ،
ﻟِﻠﹾﺘﺼﺪِﻳِﺮ ﺇِﻣﺎ ﺑِﻨﻔﹾﺴِﻪِ ﻛﹶﺄﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺍِﺳﻢ ﺷﺮﻁٍ ﺃﹶﻭ ﺍِﺳﺘِﻔﹾﻬﺎﻡٍ ،ﺃﹶﻭ" ﻛﹶﻢ "ﺍﳋﱪﻳﺔ ،ﺃﻭ "ﻣﺎ" ﺍﻟﺘﻌﺠﺒِﻴﺔ ،ﳓﻮ :ﻣ ﻦ
ﻳﻘﹸﻢ ﺃﻗﹸﻢ ﻣﻌﻪ ،ﻭﻣﻦ ﻋِﻨﺪﻙ؟ ،ﻭﻛﹶﻢ ﻏﹸﻼﹶﻡٍ ﱄ ،ﻭﻣﺎ ﺃﹶﺣﺴﻦ ﺯﻳﺪﺍ! ﺃﹶﻭ ﺑِﻐﻴﺮِﻩِ ﺇِﻣﺎ ﻣﻘﹶﺪﻣﺎ ﻋﻠﹶﻴﻪِ ﻛﹶﺄﹶﻥﹾ ﺗـﺪﺧﻞﹶ
ﻋﻠﹶﻴﻪِ ﻻﹶﻡ ﺍﻻِﺑﺘِﺪﺍﺀِ ﳓﻮ :ﻟﹶﺰﻳﺪ ﻗﹶﺎﺋِﻢ ،ﺃﹶﻭ ﻣﺘﺄﹶﺧِﺮﺍ ﻋﻨﻪ ،ﻛﹶﺄﹶﻥﹾ ﺃﹸﺿِﻴﻒ ﺇﱃ ﺍِﺳﻢِ ﺷﺮﻁٍ ،ﺃﹶﻭ ﺍِﺳﺘِﻔﹾﻬﺎٍﻡ ،ﺃﹶﻭ ﻛﹶﻢ
ﺍﳋﹶﱪﻳﺔ ،ﳓﻮ :ﻏﹸﻼﹶﻡ ﻣﻦ ﺗﻜﹾﺮِﻣﻪ ﺃﹸﻛﹾﺮِﻣﻪ ،ﻭﻏﹸﻼﻡ ﻣﻦ ﰲ ﺍﻟﺪﺍﺭِ؟ ،ﻭﻏﹸﻼﹶﻡ ﻛﹶﻢ ﺭﺟﻞٍ ﻋِﻨﺪﻛﹸﻢ.
ﺃﹶﻭ ﻣﺸﺒﻬﺎ ﺑِﺎِﺳﻢِ ﺍﻟﺸﺮﻁِ ﻟِﻌﻤﻮﻣِﻪِ ،ﻭﺍِﺳﺘِﻘﹾﺒﺎﻝِ ﺍﻟﻔِﻌﻞِ ﺍﻟﱠﺬِﻱ ﺑﻌﺪﻩ ،ﻭﻛﻮﻧﻪ ﺳﺒﺒﺎ ﻟِﻤﺎ ﺑﻌﺪﻩ.(3)
ﻭﻗﹶﺪ ﻳﺘﻘﹶﺪﻡ ﺟﻮﺍﺯﺍ ،ﳓﻮ :ﰲ ﺍﻟﺪﺍﺭِ ﺯﻳﺪ ،ﻭﻭﺟﻮﺑﺎ) (4ﻛﹶﺄﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻻﹶﺯِﻡ ﺍﻟﺼﺪﺭِﻳﺔِ ،ﻛﹶﺄﹶﻥﹾ ﻳﻜﹸـﻮﻥﹶ
ﺍِﺳﻢ ﺍِﺳﺘِﻔﹾﻬﺎﻡٍ ،ﺃﹶﻭ ﻛﹶﻢ ﺍﳋﹶﱪﻳﺔ ،ﳓﻮ :ﺃﻱ ﺭﺟﻞٍ ﺃﹶﻧﺖ؟ ،ﻭﻛﹶﻢ ﺩِﺭﻫﻢٍ ﻣﺎﻟِﻚ.
ﺃﹶﻭ ﻣﻀﺎﻓﹰﺎ ﺇﱃ ﻻﹶﺯِﻣِﻬﺎ ،ﳓﻮ :ﻏﹸﻼﹶﻡ ﺃﻱ ﺭﺟﻞٍ ﺃﹶﻧﺖ؟ ،ﻭﺻﺎﺣِﺐ ﻛﹶﻢ ﻏﹸﻼﹶﻡٍ ﺃﹶﻧﺖ.
ﺃﹶﻭ ﻳﻘﹶﻊ ﺗﺄﹾﺧِﲑﻩ ﰲ ﻟﹸﺒﺲِ ﻇﹶﺎﻫِﺮٍ ،ﳓﻮ :ﰲ ﺍﻟﺪﺍﺭِ ﺭﺟﻞﹲ ،ﻭﻋِﻨﺪﻙ ﺍِﻣﺮﺃﺓﹲ ،ﻭﻗﹶﺼﺪﻙ ﻏﹸﻼﻣﻪ ﺭﺟـﻞﹲ
ﻭﻋﻨﺪِﻱ ﺇﻧﻚ ﻓﹶﺎﺿِﻞﹲ ،ﻓﹶﺈﻥﱠ ﺗﺄﺧِﲑ ﺍﳋﹶﺒﺮِ ﰲ ﺍﻟﺜﱠﻼﹶﺛﺔِ ﺍﻷﻭﻟﹶﻰ ،ﻳﻮﻗِﻊ ﰲ ﺍِﻟﹾﺘِﺒﺎﺱِ ﺍﳋﹶﺒﺮِ ﺑِﺎﻟﺼﻔﹶﺔِ ،ﻭﺇِﻧﻤـﺎ ﻟﹶـ ﻢ
ﻳﺠِﺐ ﺗﻘﹾﺪِﳝﻪ ،ﰲ ﳓﻮ :ﻭﺃﹶﺟﻞﹲ ﻣﺴﻤﻰ ﻋِﻨﺪﻩ(5) ؛ ﻷَﻥﱠ ﺍﻟﻨﻜِﺮﺓﹶ ﻟﹶﻤﺎ ﻭﺻِﻔﹶﺖ ﻛﹶﺎﻥﹶ ﺍﻟﻈﱠﺎﻫِﺮ ﰲ ﺍﻟﻈﱠﺮﻑِ
ﺃﹶﻧﻪ ﺧﺒﺮ ،ﻭﺗﺄﺧِﲑﻩ ﰲ ﺍﻷَﺧِﲑِ ﻳﻮﻗِﻊ ﰲ ﺇِﻟﹾﺒﺎﺱِ) (6ﺃﻥﱠ ﺍﻟﹾﻤﻔﺘﻮﺣﺔِ ﺑِﺈِﻥﱠ ﺍﻟﹾﻤﻜﹾﺴﻮﺭﺓِ ،ﺃﹶﻭ ﻳﻘﹾﺘﺮِﻥﹸ ﺍﻟﹾﻤﺒﺘﺪﺃﹸ "ﺑِﺈﻻﱠ"
ﻟﹶﻔﹾﻈﹰﺎ ﺃﹶﻭ ﻣﻌﻨﻰ ،ﺃﹶﻭ ﻳﺘﺼِﻞﹸ ﺑِﺎﻟﹾﻤﺒﺘﺪﺇ ﺿﻤِﲑ ﻳﻌﻮﺩ ﻋﻠﹶﻰ ﺑﻌﺾِ ﺍﳋﹶﺒﺮِ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺃﹶﻡ ﻋﻠﹶﻰ ﻗﹸﻠﹸـﻮﺏٍ
ﺃﹶﻗﹾﻔﹶﺎﻟﹸﻬﺎ .(7)ﻭﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ:
) (8
ﻋﻠﹶﻲ ﻭﻟﹶﻜِـﻦ ﻣِـﻞﺀُ ﻋـﻴﻦٍ ﺣﺒِﻴﺒﻬـﺎ ﺃﹶﻫﺎﺑﻚ ﺇِﺟـﻼﹶﻻﹰ ،ﻭﻣـﺎ ﺑِـﻚ ﻗﹸـﺪﺭﺓﹲ
) (1ﺁﻝ ﻋﻤﺮﺍﻥ ،ﻣﻦ ﺍﻵﻳﺔ ،144ﻭﲤﺎﻣﻬﺎ :ﻭﻣﺎ ﻣﺤﻤﺪ ﺇِﻻﱠ ﺭﺳﻮﻝﹲ ﻗﹶﺪ ﺧﻠﹶﺖ ﻣِﻦ ﻗﹶﺒﻠِﻪِ ﺍﻟﺮﺳﻞﹸ ﺃﹶﻓﹶﺈِﻥ ﻣﺎﺕ ﺃﹶﻭ ﻗﹸﺘِﻞﹶ ﺍﻧﻘﹶﻠﹶﺒﺘﻢ ﻋﻠﹶﻰ
ﺃﹶﻋﻘﹶﺎﺑِﻜﹸﻢ ﻭﻣﻦ ﻳﻨﻘﹶﻠِﺐ ﻋﻠﹶﻰ ﻋﻘِﺒﻴﻪِ ﻓﹶﻠﹶﻦ ﻳﻀﺮ ﺍﻟﻠﹼﻪ ﺷﻴﺌﺎﹰ ﻭﺳﻴﺠﺰِﻱ ﺍﻟﻠﹼﻪ ﺍﻟﺸﺎﻛِﺮِﻳﻦ.
) (2ﻫﻮﺩ ،ﻣﻦ ﺍﻵﻳﺔ ،12ﻭﲤﺎﻣﻬﺎ :ﻓﹶﻠﹶﻌﻠﱠﻚ ﺗﺎﺭِﻙ ﺑﻌﺾ ﻣﺎ ﻳﻮﺣﻰ ﺇِﻟﹶﻴﻚ ﻭﺿﺂﺋِﻖ ﺑِﻪِ ﺻﺪﺭﻙ ﺃﹶﻥ ﻳﻘﹸﻮﻟﹸﻮﺍﹾ ﻟﹶﻮﻻﹶ ﺃﹸﻧﺰِﻝﹶ ﻋﻠﹶﻴﻪِ ﻛﹶﱰﹲ
ﺃﹶﻭ ﺟﺎﺀ ﻣﻌﻪ ﻣﻠﹶﻚ ﺇِﻧﻤﺎ ﺃﹶﻧﺖ ﻧﺬِﻳﺮ ﻭﺍﻟﻠﹼﻪ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﻭﻛِﻴﻞﹲ .
) (3ﻳﻨﻈﺮ :ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ،211-206/1:ﻭﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ.110-206/1:
) (4ﻳﺘﻘﺪﻡ ﺍﳋﱪ ﻋﻦ ﺍﳌﺒﺘﺪﺃ ﻭﺟﻮﺑﺎ ﰲ ﺃﺭﺑﻊ ﻣﺴﺎﺋﻞ .ﻳﻨﻈﺮ :ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ.215-213/1:
) (5ﺍﻷﻧﻌﺎﻡ ،ﻣﻦ ﺍﻵﻳﺔ ،02ﻭﲤﺎﻣﻬﺎ :ﻫﻮ ﺍﻟﱠﺬِﻱ ﺧﻠﹶﻘﹶﻜﹸﻢ ﻣﻦ ﻃِﲔٍ ﺛﹸﻢ ﻗﹶﻀﻰ ﺃﹶﺟﻼﹰ ﻭﺃﹶﺟﻞﹲ ﻣﺴﻤﻰ ﻋِﻨﺪﻩ ﺛﹸﻢ ﺃﹶﻧﺘﻢ ﺗﻤﺘﺮﻭﻥﹶ .
) (6ﰲ )ﻫـ( ﺍﻟﺘﺒﺎﺱ.
) (7ﳏﻤﺪ ،ﻣﻦ ﺍﻵﻳﺔ ،24ﻭﲤﺎﻣﻬﺎ :ﺃﹶﻓﹶﻠﹶﺎ ﻳﺘﺪﺑﺮﻭﻥﹶ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﺃﹶﻡ ﻋﻠﹶﻰ ﻗﹸﻠﹸﻮﺏٍ ﺃﹶﻗﹾﻔﹶﺎﻟﹸﻬﺎ .
) (8ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﻄﻮﻳﻞ ﰲ ﺩﻳﻮﺍﻥ ﳎﻨﻮﻥ ﻟﻴﻠﻰ :ﺹ ،377ﻭﻗﺪ ﻧﺴﺐ ﺇﱃ ﻧﺼﻴﺐ ﺑﻦ ﺭﺑﺎﺡ ﺍﻷﻣـﻮﻱ .ﻳﻨﻈـﺮ :ﺍﺭﺗـﺸﺎﻑ
ﺍﻟﻀﺮﺏ.44/2:
130
ﻭﻗﹶﺪ ﻳﺘﻌﺪﺩ ﺍﳋﹶﺒﺮ ،(1)ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﻫﻮ ﺍﻟﹾﻐﻔﹸﻮﺭ ﺍﻟﹾﻮﺩﻭﺩ ﺫﹸﻭ ﺍﻟﹾﻌﺮﺵِ ﺍﻟﹾﻤﺠِﻴﺪ ﻓﹶﻌﺎﻝﹲ ﻟﱢﻤﺎ ﻳﺮِﻳﺪ/.(2)
) (1ﺍﺧﺘﻠﻒ ﺍﻟﻨﺤﻮﻳﻮﻥ ﰲ ﺟﻮﺍﺯ ﺗﻌﺪﺩ ﺧﱪ ﺍﳌﺒﺘﺪﺃ ﺍﻟﻮﺍﺣﺪ ﺑﻐﲑ ﺣﺮﻑ ﻋﻄﻒ ،ﻓﺬﻫﺐ ﻗﻮﻡ ﻣﻨﻬﻢ ﺍﺑﻦ ﻣﺎﻟﻚ)ﺕ672ﻫــ(
ﺇﱃ ﺟﻮﺍﺯ ﺫﻟﻚ ،ﻭﺫﻫﺐ ﺑﻌﻀﻬﻢ ﺇﱃ ﺃﻧﻪ ﻻ ﻳﺘﻌﺪﺩ .ﻳﻨﻈﺮ :ﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ ،135ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ.239-238/1:
) (2ﺍﻟﱪﻭﺝ ،ﻣﻦ ﺍﻵﻳﺎﺕ ،16-14ﻳﻨﻈﺮ ﲤﺎﻣﻬﺎ :ﻭﻫﻮ ﺍﻟﹾﻐﻔﹸﻮﺭ ﺍﻟﹾﻮﺩﻭﺩ ﺫﹸﻭ ﺍﻟﹾﻌﺮﺵِ ﺍﻟﹾﻤﺠِﻴﺪ ﻓﹶﻌﺎﻝﹲ ﻟﱢﻤﺎ ﻳﺮِﻳﺪ.
131
ﻭﺗﺴﻤﻰ ﺍﻟﻨﻮﺍﺳِﺦ(1)؛ ﻷَﻧﻬﺎ ﺗﺪﺧﻞﹸ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺒﺘﺪﺇِ ﻓﹶﺘﻨﺴﺦ ﻋﻤﻞﹶ ﺍﻻِﺑﺘِﺪﺍﺀِ ﻓِﻴﻪِ؛ ﻷَﻧﻬﺎ ﻋﺎﻣِﻞﹲ ﻟﹶﻔﹾﻈِﻲ
ﻭﺍﻻِﺑﺘِﺪﺍﺀُ ﻣﻌﻨﻮﻱ ،ﻭﻻﹶ ﻳﺼِﺢ ﻗِﻴﺎﻡ ﺍﻟﹾﻤﻌﻨﻮﻱِ ﻣﻊ ﻭﺟﻮﺩِ ﺍﻟﻠﱠﻔﹾﻈِﻲ ﻟِﻘﹸﻮﺗِﻪِ) ،ﻭﻫِﻲ ﻫﻨﺎ ﺛﹶﻼﹶﺛﹶﺔﹸ ﺃﹶﺷﻴﺎﺀَ :ﻛﹶـﺎﻥﹶ
ﻭﺃﹶﺧﻮﺍﺗﻬﺎ ،ﻭﺇﻥﱠ ﻭﺃﹶﺧﻮﺍﺗﻬﺎ ،ﻭﻇﹶﻨﻨﺖ ﻭﺃﹶﺧﻮﺍﺗﻬﺎ(.
]ﻛـَﺎﻥﹶ ﻭﺃﹶﺧﻮﺍﺗﻬـﺎ[
)ﻓﹶﺄﹶﻣﺎ ﻛﹶﺎﻥﹶ ﻭﺃﹶﺧﻮﺍﺗﻬﺎ ،ﻓﹶﺈﻧﻬﺎ ﺗﺮﻓﹶﻊ ﺍﻻِﺳﻢ- ،(ﺃﹶﻱِ ﺍﻟﹾﻤﺒﺘﺪﺃﹶ ،-ﻭﻳﺴﻤﻰ ﺍِﺳﻤﻬﺎ ﺣﻘِﻴﻘﹶﺔﹰ ،ﻭﻓﹶﺎﻋِﻠﹶﻬﺎ
ﻣﺠﺎﺯﺍ) ،ﻭﺗﻨﺼِﺐ ﺍﻟﹾﺨﺒﺮ- (ﺃﹶﻱ ﺧﺒﺮ ﺍﻟﹾﻤﺒﺘﺪﺇِ -ﻭﻳﺴﻤﻰ ﺧﺒﺮﻫﺎ ﺣﻘِﻴﻘﹶﺔﹰ ،ﻭﻣﻔﹾﻌﻮﻟﹶﻬﺎ ﻣﺠﺎﺯﺍ (2) .ﻭﺳﻤﻴﺖ
ﻫﺬِﻩ ﺍﻷَﻓﹾﻌﺎﻝﹸ ﻧﺎﻗِﺼﺔﹰ ،ﻗﹶﺎﻝﹶ ﺍﻷَﻛﹾﺜﹶﺮﻭﻥﹶ» :ﻷَﻧﻬﺎ ﻧﻘﹸﺺ ﻣِﻦ ﺩﻻﹶﻟﹶﺘِﻬﺎ ﺍﳊﹶﺪﺙﹸ«) ،(3ﻭﻫﻮ ﺍﻟﹾﻤﺼﺪﺭ ﻓﹶﺠﻌﻠﹸـﻮﺍ
ﻟﹶﻬﺎ ﺧﺒﺮﺍ ﻋِﻮﺿﺎ ﻋﻤﺎ ﻓﹶﺎﺗﻬﺎ ﻣِﻦ ﺍﻟﺪﻻﹶﻟﹶﺔِ ﻋﻠﹶﻰ ﺍﳊﹶﺪﺙِ ،ﻭﺑﻴﺎﻥﹸ ﺫﹶﻟِﻚ ﺃﹶﻥﱠ ﳓﻮ :ﺩﺧﻞﹶ ﺯﻳﺪ ،ﻳـﺪﻝﱡ ﻋﻠﹶـﻰ
ﻣﺼﺪﺭٍ ﻭﺯﻣﺎﻥٍ ﻭﳓﻮ :ﻛﹶﺎﻥﹶ ﺯﻳﺪ ،ﻳﺪﻝﱡ ﻋﻠﹶﻰ ﺯﻣﺎﻥٍ ﻣِﻦ ﻏﹶﻴﺮِ ﺣﺪﺙٍ ﻓﹶﺴﻤﻴﺖ ﻧﺎﻗِﺼﺔﹰ ﻟِﺬﹶﻟِﻚ ،ﻭﺍﻟـﺼﺤِﻴﺢ
ﺃﹶﻥﱠ ﺗﺴﻤِﻴﺘﻬﺎ ﺑِﺬﹶﻟِﻚ ﻟِﻌﺪﻡِ ﺍِﻛﹾﺘِﻔﹶﺎﺋِﻬﺎ ﺑِﺎﻟﹾﻤﺮﻓﹸﻮﻉِ ﻭﺩﻋﻮﻯ ﻋﺪﻡِ ﺩﻻﹶﻟﹶﺘِﻬﺎ ﻋﻠﹶﻰ ﺍﳊﹶﺪﺙِ ﻣـﺮﺩﻭﺩﺓﹲ ،ﻭﺇِﻧﻤـﺎ
ﻋﻤِﻠﹶﺖِ ﺍﻟﻌﻤﻞﹶ ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭ ﻟِﺸِﺒﻬِﻬﺎ ﺑِﺎﻷَﻓﹾﻌﺎﻝِ ﺍﻟﹾﻤﺘﻌﺪِﻳﺔِ ﰲ ﺃﹶﻥﱠ ﻛﹸﻼﹰ ﻣِﻨﻬﻤﺎ ﻓِﻌﻞﹲ ﻳﻄﹾﻠﹸﺐ ﺍِﺳﻤﲔِ ،ﻭﻫِﻲ :ﺛﹶﻼﹶﺛﹶﺔﹸ
ﻋﺸﺮ ﻓِﻌﻼﹰ ﻋﻠﹶﻰ ﻣﺎ ﺫﹶﻛﹶﺮﻩ.
) (4
ﻗِﺴﻢ ﻣِﻨﻬﺎ ﻳِﻌﻤﻞﹸ ﻫﺬﹶﺍ ﺍﻟﻌﻤﻞﹶ ﺑِﻼﹶ ﺷﺮﻁٍ ،ﻭﻫِﻲ ﺛﹶﻤﺎﻧِﻴﺔﹸ) :ﻛﹶﺎﻥﹶ( ﻭﻟﹶﻴﺲ ،ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ.
ﻭﻗِﺴﻢ ﻳﻌﻤﻞﹸ ﺑِﺸﺮﻁِ ﺗﻘﹶﺪﻡِ ﻧﻔﹾﻲٍ ،ﺃﹶﻭ ﺷِﺒﻬِﻪِ ،ﺃﹶﻱ ﻧﻬﻲٍ ،ﺃﹶﻭ ﺩﻋﺎﺀٍ ،ﻭﻫﻮ ﺃﹶﺭﺑﻌـﺔﹲ :ﺯﺍﻝﹶ ،ﻭﺍِﻧﻔﹶـﻚ
ﻭﻓﹶﺘِﺊﹶ ،ﻭﺑﺮِﺡ ،ﻭﻟِﺬﹶﻟِﻚ ﺃﹶﺗﻰ ﺑِﻬﺎ ﻣﻘﹾﺮﻭﻧﺔﹰ "ﺑِﻤﺎ" ﺍﻟﻨﺎﻓِﻴﺔِ.
) (1ﻧﺴﺦ ﺃﻱ ﺃﺯﺍﻟﻪ ﻭﻏﻴﺮﻩ ﻭﺃﺑﻄﻠﻪ .ﻳﻨﻈﺮ :ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ :ﻣﺎﺩﺓ )ﻧﺴﺦ(.
) (2ﺍﺧﺘﻠﻒ ﰲ ﻛﺎﻥ ﻭﺃﺧﻮﺍﺎ ﻓﺬﻫﺐ ﺑﻌﺾ ﺍﻟﻨﺤﻮﻳﲔ ﺇﱃ ﺃﻧﻬﺎ ﺣﺮﻭﻑ؛ ﻷﺎ ﻻ ﺗﺪﻝ ﻋﻠﹶﻰ ﺍﳌﺼﺪﺭ ،ﻭﺫﻫﺐ ﺃﻛﺜﺮ ﺍﻟﻨﺤﻮﻳﲔ
ﺇﱃ ﺍﻋﺘﺒﺎﺭﻫﺎ ﺃﻓﻌﺎﻻ ،ﻭﺫﻟﻚ ﻣﻦ ﺛﻼﺛﺔ ﺃﻭﺟﻪ :ﺃﻧﻬﺎ ﺗﻠﺤﻘﻬﺎ ﺗﺎﺀ ﺍﻟﻀﻤﲑ ﻭﺃﻟﻔﻪ ﻭﻭﺍﻩ ،ﻭﺗﻠﺤﻘﻬﺎ ﺗﺎﺀ ﺍﻟﺘﺄﻧﻴﺚ ،ﻭﺍﻟﺜﺎﻟﺚ ﺃﻧﻬـﺎ
ﺗﺘﺼﺮﻑ .ﻳﻨﻈﺮ :ﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ :ﺹ.112
) (3ﻭﻣﻨﻬﻢ :ﺍﳌﱪﺩ)ﺕ 286ﻫـ( ،ﻭﺍﺑﻦ ﺍﻟﺴﺮﺍﺝِ)ﺕ316ﻫـ( ،ﻭﺍﻟﻔﺎﺭﺳﻲ)ﺕ377ﻫـ( ،ﻭﺍﺑـﻦ ﺟـﲏ)ﺕ392ﻫــ(
ﻭﺍﳉﺮﺟﺎﱐ)ﺕ471ﻫـ( ،ﻭﺍﺑﻦ ﺑﺮﻫﺎﻥ)ﺕ456ﻫـ( .ﻳﻨﻈﺮ :ﺍﺭﺗﺸﺎﻑ ﺍﻟﻀﺮﺏ.75/2:
) (4ﺍﳌﻘﺼﻮﺩ ﺑﻌﺒﺎﺭﺓ ﻛﺎﻥ ﻭﻟﻴﺲ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﺃﻱ :ﻛﺎﻥ ،ﻇﻞﱠ ،ﺑﺎﺕ ،ﺃﺿﺤﻰ ،ﺃﺻﺒﺢ ،ﺃﻣﺴﻰ ،ﺻﺎﺭ ،ﻭﻟﻴﺲ .ﻳﻨﻈﺮ :ﻫـﺬﻩ
ﺍﳌﺴﺄﻟﺔ ﻭﺷﺮﻭﻁ ﻋﻤﻞ ﻛﺎﻥ ﻭﺃﺧﻮﺍﺎ ﰲ :ﺷﺮﺡ ﺍﺑﻦ ﺍﻟﻨﺎﻇﻢ :ﺹ ،129ﻭﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ،232/1:ﻭﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨـﺪﻯ:
ﺹ ،139ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ.245/1:
132
ﻭﻗِﺴﻢ ﻳﻌﻤﻞﹸ ﺑِﺸﺮﻁِ ﺗﻘﹶﺪﻡِ "ﻣﺎ" ﺍﻟﹾﻤﺼﺪﺭِﻳﺔِ ﺍﻟﻈﱠﺮﻓِﻴﺔِ ﻭﻫِﻲ :ﺩﺍﻡ ،ﻭﻟِﺬﹶﻟِﻚ ﺫﹶﻛﹶﺮﻫﺎ ﻣﻘﹾﺮﻭﻧﺔﹰ ﺑِﻬﺎ.
ﻛﹶﺎﻥﹶ:ﻭﻫِﻲ ﻻِﺗﺼﺎﻑِ ﺍﳌﹸﺨﺒﺮِ ﻋﻨﻪ ﺑِﺎﳋﹶﺒﺮِ ﰲ ﺍﳌﹶﺎﺿِﻲ ،ﺇِﻣﺎ ﻋﻠﹶﻰ ﺍﻟﺪﻭﺍﻡِ ،ﻭﺍﻻِﺳﺘِﻤﺮﺍﺭِ ،ﳓﻮ]ﻗﻮﻟﻪ ﺗﻌﺎﱃ[ ):(1
َ ﻛﹶﺎﻥﹶ ﺍﻟﻠﹼﻪ ﻏﹶﻔﹸﻮﺭﺍﹰ ﺭﺣِﻴﻤﺎﹰ (2)ﻭﻛﹶﺎﻥﹶ ﺭﺑﻚ ﻗﹶﺪِﻳﺮﺍﹰ ،(3)ﺇِﻧﻪ ﻛﹶﺎﻥﹶ ﻏﹶﻔﹸﻮﺭﺍﹰ )(4ﺭﺣِﻴﻤﺎﹰ ،(5)ﻭﺇِﻣﺎ
ﻣﻊ ﺍﻻِﻧﻘِﻄﹶﺎﻉِ ،ﻛﹶﻘﻮﻟﻪِ ﺗﻌﺎﱃ :ﻭﻛﹶﺎﻥﹶ ﻋﺮﺷﻪ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺎﺀ ،(6)ﻭﻗﹶﺪ ﺗﻄﹾﻠﹶﻖ ﻭﻳﺮﺍﺩ ﺑِﻬﺎ ﺍﳊﹶﺎﻝﹸ ،ﻛﹶﻘﻮﻟـﻪِ
ﺗﻌﺎﱃ :ﻛﹶﻴﻒ ﻧﻜﹶﻠﱢﻢ ﻣﻦ ﻛﹶﺎﻥﹶ ﻓِﻲ ﺍﻟﹾﻤﻬﺪِ ﺻﺒِﻴﺎﹰ ،(7)ﻭﺗﻄﹾﻠﹶﻖ ﻭﻳﺮﺍﺩ ﺑِﻬﺎ ﺍﻻِﺳﺘِﻘﹾﺒﺎﻝﹸ ،ﻛﹶﻘﻮﻟﻪِ ﺗﻌـﺎﱃ:
) (9
ﻓِﻲ ﻳﻮﻡٍ ﻛﹶﺎﻥﹶ ﻣِﻘﹾﺪﺍﺭﻩ ﺧﻤﺴِﲔ ﺃﹶﻟﹾﻒ ،(8) ﺛﹸﻢ ﻫِﻲ ﻋﻠﹶﻰ ﻗِﺴﻤﻴﻦِ:
ﻧﺎﻗِﺼﺔﹲ :ﻭﻫِﻲ ﺍﻟﱠﺘِﻲ ﺗﻔﹾﺘﻘِﺮ ﺇﱃ ﺧﺒﺮٍ ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ.
ﻭﺗﺎﻣﺔﹲ /:ﻭﻫِﻲ ﺍﻟﱠﺘِﻲ ﺗﻜﹾﺘﻔِﻲ ﺑِﻤﺮﻓﹸﻮﻋِﻬﺎ ،ﻭﺗﻜﹸﻮﻥﹸ ﺑِﻤﻌﻨﻰ ﺣـﺪﺙﹶ ﺃﹶﻭ ﻭﺟـﺪ ،ﻛﹶﻘﻮﻟـﻪِ ﺗﻌـﺎﱃ: ]31ﻅ[
ﻭﺇِﻥ ﻛﹶﺎﻥﹶ ﺫﹸﻭ ﻋﺴﺮﺓٍ ﻓﹶﻨﻈِﺮﺓﹲ ﺇِﻟﹶﻰ ﻣﻴﺴﺮﺓٍ ،(10)ﺃﹶﻱ :ﺣﺪﺙﹶ ،ﺃﹶﻭ ﻭﺟﺪ ﺫﹸﻭ ﻋﺴﺮﺓٍ.
ﻭﻗﹶﺪ ﻳﻘﹶﻊ ﺑﻌﺪ ﻛﹶﺎﻥﹶ ﺍﻟﹾﻤﺒﺘﺪﺃﹸ ﻭﺍﳋﹶﺒﺮ ﻣﺮﻓﹸﻮﻋﻴﻦِ ،ﻭﰲ ﻛﹶﺎﻥﹶ ﺣِﻴﻨﺌِﺬٍ ﺿﻤِﲑ ﻳﺴﻤﻰ ﺿﻤِﲑ ﺍﻟﺸﺄﹾﻥِ ،ﺇِﻥﹾ ﻛﹶـﺎﻥﹶ
ﻟِﻤﺬﹶﻛﱠﺮٍ ،ﺃﹶﻭ ﺍﻟﻘِﺼﺔﹸ ﺇﻥﹾ ﻛﹶﺎﻥِ ﻟِﻤﺆﻧﺚٍ ،ﻛﹶﻘﻮﻟﻪِ:
) (11
ﺇِﺫﹶﺍ ﻣِﺖ ﻛﹶﺎﻥﹶ ﺍﻟﻨﺎﺱ ﺻِﻨﻔﹶﺎﻥِ ﺷﺎﻣِﺖ...........................
ﻓﹶﺎﻟﻨﺎﺱ ﻣﺒﺘﺪﺃﹸ ،ﻭﺻِﻨﻔﹶﺎﻥِ ﺧﺒﺮﻩ ،ﻭﻫﺬِﻩِ ﺍﳉﹸﻤﻠﹶﺔﹸ ﰲ ﻣﺤﻞﱢ) (1ﻧﺼﺐٍ ﻋﻠﹶﻰ ﺃﻧﻬﺎ ﺧﺒﺮ ﻛﹶﺎﻥﹶ ،ﻭﺍِﺳﻤﻬﺎ ﻣﺴﺘﺘِﺮ
ﻭﺍﻟﺘﻘﹾﺪِﻳﺮ :ﺇﹶﺫﹶﺍ ﻣِﺖ ﻛﹶﺎﻥﹶ ﺍﻟﺸﺄﻥﹸ ﺍﻟﻨﺎﺱ ﺻِﻨﻔﹶﺎﻥِ.
)ﻭﺃﹶﻣﺴﻰ( :ﻭﻫِﻲ ﻻِﺗﺼﺎﻑِ ﺍﻟﹾﻤﺨﺒﺮِ ﻋﻨﻪ ﺑِﺎﳋﹶﺒﺮِ ﰲ ﺍﻟﹾﻤﺴﺎﺀِ ،ﳓﻮ :ﺃﹶﻣﺴﻰ ﺯﻳﺪ ﻛﹶﺮِﻳﻤﺎ) .ﻭﺃﹶﺻﺒﺢ :(ﻭﻫِﻲ
ﻻِﺗﺼﺎﻑِ ﺍﻟﹾﻤﺨﺒﺮِ ﻋﻨﻪ ﺑِﺎﻟﹾﺨﺒﺮِ ﰲ ﺍﻟﺼﺒﺎﺡِ ،ﳓﻮ :ﺃﹶﺻﺒﺢ ﺯﻳﺪ (2)ﻣﺴﺮﻭﺭﺍ) .ﻭﺃﹶﺿﺤﻰ( :ﻭﻫِﻲ ﻻِﺗﺼﺎﻑِ
ﺍﻟﹾﻤﺨﺒﺮِ ﻋﻨﻪ ﺑِﺎﻟﹾﺨﺒﺮِ ﰲ ﺍﻟﻀﺤﻰ ،ﳓﻮ :ﺃﹶﺿﺤﻰ ﺯﻳﺪ ﻏﹶﻨِﻴﺎ) .ﻭﻇﹶﻞﱠ( -ﺑِﺎﻟﹾﻤﻌﺠﻤﺔِ ﺍﻟﹾﻤـﺸﺎﻟﹶﺔِ :-ﻭﻫِـﻲ
) (3
ﻻِﺗﺼﺎﻑِ ﺍﻟﹾﻤﺨﺒﺮِ ﻋﻨﻪ ﺑِﺎﻟﹾﺨﺒﺮِ ﻧﻬﺎﺭﺍ ،ﳓﻮ :ﻇﹶﻞﱠ ﺑﻜﹾﺮ ﻣﻌﻠﱢﻤﺎ.
ﻭﳚﻮﺯ ﰲ ﻛﹶﺎﻥﹶ ،ﻭﺃﹶﻣﺴﻰ ،ﻭﺃﹶﺻﺒﺢ ،ﻭﺃﹶﺿﺤﻰ ،ﻭﻇﹶﻞﱠ ﺃﹶﻥﹾ ﺗﺴﺘﻌﻤﻞﹶ ﲟﻌﻨﻰ ﺻﺎﺭ ،(4)ﻛﹶﻘﻮﻟﻪِ ﺗﻌﺎﱃ:
ﻭﺑﺴﺖِ ﺍﻟﹾﺠِﺒﺎﻝﹸ ﺑﺴﺎﹰَ ،(5) ﻛﹶﺎﻧﺖ ﻫﺒﺎﺀ ﻣﻨﺒﺜﹼﺎﹰ ،(6)ﻭﻛﹸﻨﺘﻢ ﺃﹶﺯﻭﺍﺟﺎﹰ ﺛﹶﻠﹶﺎﺛﹶﺔﹰ ،(7) ﻭﻗﹶﻮﻝِ ﺍﻟﺸﺎﻋﺮ:
) (9 ) (8
ﺃﹶﺧﻨﻰ ﻋﻠﹶﻴﻬﺎ ﺍﻟﱠﺬِﻱ ﺃﹶﺧﻨﻰ ﻋﻠﹶﻰ ﻟﹸﺒـﺪِ ﺃﹶﻣﺴﺖ ﺧﻼﹶﺀً ﻭﺃﹶﻣﺴﻰ ﺃﹶﻫﻠﹸﻬـﺎ ﺍِﺣﺘﻤﻠﹸـﻮﺍ
ﻭﻗﹶﻮﻟِﻪِ ﺗﻌﺎﱃ :ﻓﹶﺄﹶﺻﺒﺤﺘﻢ ﺑِﻨِﻌﻤﺘِﻪِ ﺇِﺧﻮﺍﻧﺎﹰ ،(10)ﻭﻗﹶﻮﻝِ ﺍﻟﺸﺎﻋِﺮِ:
) (11
ﺃﹶﺑﻌﺪ ﺷﻴـﺒِﻲ ﻳﺒِ ﻐﻲ ﻋِﻨﺪِﻱ ﺍﻷَﺩﺑـﺎ؟ ﺃﹶﺿ ـﺤﻰ ﻳﻤ ـﺰﻕ ﺃﹶﺛﹾَ ـﻮﺍﺑِﻲ ﻭﻳ ـﻀﺮِﺑﻨِﻲ
ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻇﹶﻞﱠ ﻭﺟﻬﻪ ﻣﺴﻮﺩﺍﹰ .(12)
)ﻭﺑﺎﺕ :(ﻭﻫِﻲ ﻻِﺗﺼﺎﻑِ ﺍﻟﹾﻤﺨﺒﺮِ ﻋﻨﻪ ﺑِﺎﻟﹾﺨﺒﺮِ ﻟﹶﻴﻼﹰ ،ﳓﻮ :ﺑﺎﺕ ﻋﻤﺮﻭ ﺳﺎﻫِﺮﺍ) .ﻭﺻﺎﺭ :(ﻭﻫِﻲ
ﻟِﻠﹾﺘﺤﻮِﻳﻞِ ﻣِﻦ ﺻﻮﺭﺓٍ ﺇﱃ ﺃﹸﺧﺮﻯ ،ﳓﻮ :ﺻﺎﺭ ﺍﻟﻄﱢﻴﻦ ﺧﺰﻓﹰﺎ) .ﻭﻟﹶﻴﺲ :(ﻭﻫِﻲ ﻟِﻨﻔﹾﻲٍ ﺍﳊﹶﺎﻝِ ﻋِﻨﺪ ﺍﻹِﻃﹾﻼﹶﻕِ
ﳓﻮ :ﻟﹶﻴﺲ ﺯﻳﺪ ﻗﹶﺎﺋِﻤﺎ ،ﺃﹶﻱ :ﺍﻵﻥﹶ .ﻭﻋِﻨﺪ ﺍﻟﺘﻘﹾﻴِﻴﺪِ ﺑِﺰﻣﺎﻥٍ ﻋﻠﹶﻰ ﺣﺴﺒِﻪِ ،ﳓﻮ :ﻟﹶﻴﺲ ﺑﻜﹾـﺮ ﻗﹶﺎﺋِﻤـﺎ ﻏﹶـﺪﺍ.
) (1
]32ﻭ[ )ﻭﻣﺎﺯﺍﻝﹶ( :ﻣﺎﺿِﻲ /ﻳﺰﺍﻝﹸ ﻻﹶ ﻣﺎﺿِﻲ ﻳﺰِﻳﻞﹸ ،ﺃﹶﻭ ﻳﺰﻭﻝﹸ ،ﺇِﺫِ ﺍﻷَﻭﻝﹸ ﺗﺎﻡ ﻣﺘﻌﺪ ﻟِﻤﻔﹾﻌﻮﻝٍ ﻭﻣﻌﻨﺎﻩ] ﻣﺎﺯﻭﻝﹶ[.
ﻭﺍﻟﺜﱠﺎﱐ ﺗﺎﻡ ﻗﹶﺎﺻِﺮ) .ﻭﻣﺎ ﺍِﻧﻔﹶﻚ ﻭﻣﺎ ﻓﹶﺘِﺊﹶ( -ﺑِﻜﹶﺴﺮِ ﺍﻟﺘﺎﺀِ ﻭﻓﹶﺘﺤِﻬﺎ) .-ﻭﻣﺎ ﺑﺮِﺡ (ﻭﻫﺬِﻩِ ﺍﻷَﻓﹾﻌﺎﻝﹸ ﻟِﻤﻼﹶﺯﻣﺔِ
ﺍﻟﹾﺨﺒﺮِ ﻟِﻠﹾﻤﺨﺒﺮِ ﻋﻨﻪ ﻋﻠﹶﻰ ﺣﺴﺐِ ﻣﺎ ﻳﻘﹾﺘﻀِﻴﻪِ ﺍﳊﹶﺎﻝﹸ ،ﳓﻮ :ﻣﺎ ﺯﺍﻝﹶ ﻋﻤﺮﻭ ﺃﹶﻣِﻴﺮﺍ ،ﻭﻣﺎ ﺍِﻧﻔﹶﻚ ﺯﻳﺪ ﻓﹶﺎﺿِـﻼﹰ
) (2
ﻭﻣﺎ ﻓﹶﺘِﺊﹶ ﺑﻜﹾﺮ ﻣﺤﺴِﻨﺎ ،ﻭﻣﺎ ﺑﺮِﺡ ﻳِﺤﻲ ﻋﺎﻟِﻤﺎ ،ﻭﻗﹶﺪ ﻳﻐﻨِﻲ ﻣﻌﻨﻰ ﺍﻟﻨﻔﹾﻲِ ﻋﻦ ﻟﹶﻔﹾﻈِﻪِ ،ﳓﻮ]:ﻗﻮﻟﻪ ﺗﻌﺎﱃ[
ﺗﻔﹾﺘﺆ ﺗﺬﹾﻛﹸﺮ ﻳﻮﺳﻒ.(3)
)ﻭﻣﺎﺩﺍﻡ :(ﻭﻫﻲ ﻟِﺒﻘﹶﺎﺀِ ﺍﳋﹶﺒﺮِ ،ﻭﺍِﺳﺘِﻤﺮﺍﺭِﻩ ،ﳓﻮ :ﻻﹶ ﺃﹸﻛﹶﻠﱢﻤﻚ ﻣﺎ ﺩﺍﻡ ﺯﻳﺪ ﺣﺎﺿِﺮﺍ ﻋِﻨﺪﻙ.
ﻭﻛﹶﻘﻮﻟﻪِ ﺗﻌﺎﱃ :ﻭﺃﹶﻭﺻﺎﻧِﻲ ﺑِﺎﻟﺼﻠﹶﺎﺓِ ﻭﺍﻟﺰﻛﹶﺎﺓِ ﻣﺎ ﺩﻣﺖ ﺣﻴﺎﹰ ،(4)ﻭﺳﻤﻴﺖ" ﻣﺎ" ﻫﺬِﻩِ ﻣﺼﺪﺭﻳﺔﹰ؛ ﻷَﻧﻬﺎ
ﺗﻘﹶﺪﺭ ﺑِﺎﻟﹾﻤﺼﺪﺭِ ،ﻭﻫﻮ ﺍﻟﺪﻭﺍﻡ ،ﻭﻇﹶﺮﻓِﻴﺔﹰ؛ ﻷﻧﻬﺎ ﺗﻘﹶﺪﺭ ﺑِﺎﻟﻈﱠﺮﻑِ ،ﻭﻫﻮ ﺍﻟﹾﻤﺪﺓﹸ) ،(5ﻭﻗﹶﺪ ﺗـﺴﺘﻌﻤﻞﹸ ﻫـﺬِﻩِ
ﺍﻷَﻓﹾﻌﺎﻝﹸ ﺗﺎﻣﺔﹰ ﻣﺴﺘﻐﻨِﻴﺔﹰ ﺑِﻤﺮﻓﹸﻮﻋِﻬﺎ ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ ﰲ ﻛﹶﺎﻥﹶ ،ﳓﻮ :ﺃﹶﻣﺴﻰ ،ﺃﹶﻭ ﺃﹶﺿﺤﻰ ،ﺃﹶﻭ ﺃﹶﺻﺒﺢ ،ﺃﹶﻭ ﻇﹶﻞﱠ ،ﺃﹶﻭ
ﺑﺎﺕ ﺃﹶﻭ ﺻﺎﺭ ﺯﻳﺪ ،ﺃﹶﻱ :ﺩﺧﻞﹶ ﰲ ﺍﻟﹾﻤﺴﺎﺀِ ،ﺃﹶﻭ ﺍﻟﺼﺒﺎﺡِ ،ﺃﹶﻭ ﺍﻟﻀﺤﻰ ،ﺃﹶﻭ ﺃﹶﻗﹶﺎﻡ ﻧﻬﺎﺭﺍ ،ﺃﹶﻭ ﻟﹶﻴﻼﹰ ،ﺃﹶﻭ ﺍِﻧﺘﻘﹶﻞﹶ،
ﻭﳓﻮ :ﻣﺎ ﺍِﻧﻔﹶﻚ ،ﻭﻣﺎ ﺑﺮِﺡ ﺯﻳﺪ ،ﺃﹶﻱ :ﻻﹶﺯﻡ ﻣﻜﹶﺎﻧﻪ ،ﻭﺍِﻧﻔﹶﻚ ،ﺃﹶﻭ ﺑﺮِﺡ ﺯﻳﺪ ﻓﹶﺎﺭﻕ ﻣﻜﹶﺎﻧﻪ ،ﺇِﻻﱠ ﺛﹶﻼﹶﺛﹶﺔﹶ ﺃﹶﻓﹾﻌﺎﻝٍ
ﻓﹶﺈِﻧﻬﺎ ﻻﹶﺯِﻣﺔﹲ ﻟِﻠﻨﻘﹾﺺِ ،ﻭﻫِﻲ :ﻟﹶﻴﺲِ ،ﻭﺯﺍﻝﹶ ،ﻭﻓﹶﺘِﺊﹶ) ،(6ﻭﺍِﺳﺘﻐﻨﻰ ﺑِﻬﺬِﻩِ ﺍﻷَﻓﹾﻌﺎﻝِ ﻋﻤﺎ ﰲ ﻣﻌﻨﺎﻫـﺎ ﻭﻫـﻮ
) (8
ﺁﺽ (7)ﻭﺭﺟﻊ ﻭﻋﺎﺩ ،ﻭﺍِﺳﺘﺤﺎﻝﹶ ،ﻭﺗﺤﻮﻝﹶ ،ﻭﺍﺭﺗـﺪ ،ﻭﺯﺍﺩ ﺑﻌـﻀﻬﻢ» :ﻏﹶـﺪﺍ ،ﻭﺭﺍﺡ ،ﻭﻗﹶﻌـﺪ«
135
ﰲ ﻗﹶﻮﻟِﻬِﻢ» :ﺣﺪ ﺷﻔﹾﺮﺗﻪ ﺣﺘﻰ ﻗﹶﻌﺪﺕ ﻛﹶﺄﹶﻧﻬﺎ ﺣﺮﺑﺔﹲ«) ،(1ﻭﺟﺎﺀَ ،ﻭﻣﺎ ﻓﹶﺘِﺊﹶ ﺑِﻤﻌﻨﻰ ﻣﺎ ﺍِﻧﻔﹶﻚ.
ﻓﹶﺄﹶﻣﺎ ،ﻏﹶﺪﺍ ،ﻭﺭﺍﺡ ،ﻓﹶﺈِﺫﹶﺍ ﻛﹶﺎﻧﺎ ﻧﺎﻗِﺼﻴﻦِ ،ﻛﹶﺎﻥﹶ ﻣﻌﻨﻰ ﻗﹶﻮﻟِﻚ :ﻏﹶﺪﺍ ،ﻭﺭﺍﺡ ،ﺯﻳﺪ ﻗﹶﺎﺋِﻤﺎ ﺛﹶﺒﺖ ﻟﹶـﻪ ﺍﻟﻘِﻴـﺎﻡ
ﰲ ﺍﻟﻐﺪﻭ ﻭﺍﻟﺮﻭﺍﺡِ ،ﻭﻗﹶﺪ ﻳﻜﹸﻮﻧﺎﻥِ ﺑِﻤﻌﻨﻰ ﺻﺎﺭ .ﻭﺇِﺫﹶﺍ ﻛﹶﺎﻧﺎ ﺗﺎﻣﻴﻦِ ﻛﹶﺎﻥﹶ ﻣﻌﻨﻰ ﻗﹶﻮﻟِﻚ :ﻏﹶﺪﺍ ﻭﺭﺍﺡ ﺯﻳـﺪ
) (2
ﺫﹶﻫﺐ ﰲ ﺍﻟﻐﺪﻭ ﻭﺍﻟﺮﻭﺍﺡِ.
ﻭﺃﻣﺎ ﻋﺎﺩ ،ﻭﺁﺽ ،ﺇِﺫﹶﺍ ﻛﹶﺎﻧﺎ ﻧﺎﻗِﺼﻴﻦِ ﲟﻌﻨﻰ ﺻﺎﺭ ،ﻭﺇِﺫﹶﺍ ﻛﹶﺎﻧﺎ ﺗﺎﻣﲔِ ،ﻛﹶﺎﻥﹶ ﲟﻌﻨﻰ ﺑﺮِﺡ ،ﻭﺃﹶﻣﺎ ﺟﺎﺀَ
]32ﻅ[ ﻭﻗﻌﺪ ﻓﹶﻤﻮﺭِﺩﻫﺎ ﺍﻟﺴﻤﺎﻉ (3)ﺑِﻼﹶ ﺧِﻼﹶَﻑٍ ،ﻓﹶﻼﹶ ﻳﺴﺘﻌﻤﻼﹶﻥِ ﺇِﻻﱠ /ﻧﺎﻗِﺼﻴﻦِ ﺑِﻤﻌﻨﻰ ﺻﺎﺭ ،ﻭﺃﹶﻣﺎ ﻣﺎ ﻓﹶﺘِﺊﹶ ﻓﹶـﻼﹶ
ﺗﻜﹸﻮﻥﹸ ﺇِﻻﹼﱠ ﻧﺎﻗِﺼﺔﹰ) ،ﻭﻣﺎ ﺗﺼﺮﻑ ﻣِﻨﻬﺎ( ﻟﹶـﻤﺎ ﺫﹶﻛﹶـﺮ ﻫـﺬِﻩِ ﺍﻷَﻓﹾﻌـﺎﻝﹶ ﺑِﻠﹶﻔﹾـﻆِ ﺍﻟﹾﻤﺎﺿِـﻲ ﻓﹶﻘﹶـﺎﻝﹶ:
ﻛﹶﺎﻥﹶ ﻭﺃﹶﻣﺴﻰ...،ﺍﱁ ﻧﺒﻪ ﻋﻠﹶﻰ ﺃﻥﱠ ﺍﻟﹾﻤﺘﺼﺮﻑ ﻣِﻨﻬﺎ ﻛﹶﺎﻟﹾﻤﻀﺎﺭِﻉِ ،ﻭﺍﻷَﻣﺮِ ،ﻭﺍﻟﹾﻤﺼﺪﺭِ ،ﻭﺍﻟﻮﺻﻒِ ﻳِﻌﻤـﻞﹸ
ﻋﻤﻞﹶ ﺍﻟﹾﻤﺎﺿِﻲ ،ﻓﹶﻴﺮﻓﹶﻊ ﺍﻻِﺳﻢ ،ﻭﻳﻨﺼِﺐ ﺍﳋﹶﺒﺮ .ﻭﺃﹶﻓﹾﻬﻢ ﻗﹶﻮﻟﹶﻪ :ﻣﺎ ﺗﺼﺮﻑ ﻣِﻨﻬـﺎ ،ﺇِﻥﱠ ﻣِﻨﻬـﺎ ﻣﺘـﺼﺮﻓﹰﺎ
ﻭﻏﹶﲑ ﻣﺘﺼﺮﻑٍ ،ﻭﻫﻮ ﻛﹶﺬﹶﻟِﻚ ،ﻭﻛﹸﻠﱡﻬﺎ ﺗﺘـﺼﺮﻑ ﺇﻻﱠ :ﻟﹶـﻴﺲ ،ﻭﺩﺍﻡ ،ﻓﹶﺈِﻧﻬﻤـﺎ ﻣﻼﹶﺯِﻣـﺎﻥِ ﻟِﻠﹶﻔﹾـﻆِ
) (4
ﺍﻟﹾﻤﺎﺿِﻲ.
ﻓﺎﻟﱠﺬِﻱ ﺗﺼﺮﻑ ﻣِﻦ ﻛﹶﺎﻥﹶ ﻭﺃﹶﺧﻮﺍﺗِﻬﺎ )ﳓﻮ :ﻛﹶﺎﻥﹶ( ﰲ ﺍﻟﹾﻤﺎﺿِـﻲ) ،ﻭﻳﻜﹸـﻮﻥﹸ( ﰲ ﺍﻟﹾﻤـﻀﺎﺭِﻉِ
)ﻭﻛﹸﻦ (ﰲ ﺍﻷَﻣﺮِ) ،ﻭﺃﹶﺻﺒﺢ (ﰲ ﺍﻟﹾﻤﺎﺿِﻲ) ،ﻭﻳﺼﺒِﺢ (ﰲ ﺍﻟﹾﻤﻀﺎﺭِﻉِ) ،ﻭﺃﹶﺻﺒِﺢ (ﰲ ﺍﻷَﻣﺮِ) ،ﺗﻘﹸﻮﻝﹸ( ﰲ
ﻋﻤﻞِ ﺍﻟﹾﻤﺎﺿِﻲ) :ﻛﹶﺎﻥﹶ ﺯﻳﺪ ﻗﹶﺎﺋِﻤﺎ( ،ﻭﰲ ﻋﻤﻞِ ﺍﻟﹾﻤﻀﺎﺭِﻉِ ﻳﻜﹸﻮﻥﹸ ﺯﻳﺪ ﻗﹶﺎﺋِﻤﺎ ،ﻭﻣِﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ:ﻭﻳﻜﹸﻮﻥﹶ
ﺍﻟﺮﺳﻮﻝﹸ ﻋﻠﹶﻴﻜﹸﻢ ،(5) ﻭﻟﹶﻢ ﻳﻜﹸﻦ ﻟﱠﻪ ﻛﹸﻔﹸﻮﺍﹰ ﺃﹶﺣﺪ ،(6) ﻭﰲ ﻋﻤﻞِ ﺍﻷَﻣﺮِ :ﻛﹸﻦ ﻗﹶﺎﺋِﻤﺎ ،ﻭﻣِﻨـﻪ ﻗﻮﻟـﻪ
) (1ﻳﻨﻈﺮ :ﺍﳌﻔﺼﻞ ﰲ ﺻﻨﻌﺔ ﺍﻹﻋﺮﺍﺏ :ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﳏﻤﻮﺩ ﺑﻦ ﻋﻤﺮ ﺍﻟﺰﳐﺸﺮﻱ ،ﺗﻖ :ﻋﻠﻲ ﻣﻠﺤﻢ ،ﺩﺍﺭ ﻭﻣﻜﺘﺒـﺔ ﺍﳍـﻼﻝ
ﺑﲑﻭﺕ ،ﻁ1993 ،1ﻡ :ﺹ ،349ﻭﺍﺭﺗﺸﺎﻑ ﺍﻟﻀﺮﺏ 84/2:ﻭﺣﺎﺷﻴﺔ ﺍﻟـﺼﺒﺎﻥ .366/1:ﻭﻳـﺮﻭﻯ ﺷـﺤﺬ ﻭﺃﺭﻫـﻒ
ﺑﺪﻝ ﺣﺪ.
) (2ﻭﺇﺫﺍ ﻛﺎﻥ ...ﺍﻟﺮﻭﺍﺡ .ﺳﺎﻗﻄﺔ ﻣﻦ )ﻫـ(.
) (3ﻳﻨﻈﺮ :ﺍﺭﺗﺸﺎﻑ ﺍﻟﻀﺮﺏ.84/2:
) (4ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ.250/1:
) (5ﺍﻟﺒﻘﺮﺓ ،ﻣﻦ ﺍﻵﻳﺔ ،143ﻭﲤﺎﻣﻬﺎ :ﻭﻛﹶﺬﹶﻟِﻚ ﺟﻌﻠﹾﻨﺎﻛﹸﻢ ﺃﹸﻣﺔﹰ ﻭﺳﻄﺎﹰ ﻟﱢﺘﻜﹸﻮﻧﻮﺍﹾ ﺷﻬﺪﺍﺀ ﻋﻠﹶﻰ ﺍﻟﻨﺎﺱِ ﻭﻳﻜﹸﻮﻥﹶ ﺍﻟﺮﺳﻮﻝﹸ ﻋﻠﹶﻴﻜﹸﻢ
ﺷﻬِﻴﺪﺍﹰ ﻭﻣﺎ ﺟﻌﻠﹾﻨﺎ ﺍﻟﹾﻘِﺒﻠﹶﺔﹶ ﺍﻟﱠﺘِﻲ ﻛﹸﻨﺖ ﻋﻠﹶﻴﻬﺎ ﺇِﻻﱠ ﻟِﻨﻌﻠﹶﻢ ﻣﻦ ﻳﺘﺒِﻊ ﺍﻟﺮﺳﻮﻝﹶ ﻣِﻤﻦ ﻳﻨﻘﹶﻠِﺐ ﻋﻠﹶﻰ ﻋﻘِﺒﻴﻪِ ﻭﺇِﻥ ﻛﹶﺎﻧﺖ ﻟﹶﻜﹶﺒِﲑﺓﹰ ﺇِﻻﱠ ﻋﻠﹶﻰ
ﺍﻟﱠﺬِﻳﻦ ﻫﺪﻯ ﺍﻟﻠﹼﻪ ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﺍﻟﻠﹼﻪ ﻟِﻴﻀِﻴﻊ ﺇِﳝﺎﻧﻜﹸﻢ ﺇِﻥﱠ ﺍﻟﻠﹼﻪ ﺑِﺎﻟﻨﺎﺱِ ﻟﹶﺮﺅﻭﻑ ﺭﺣِﻴﻢ.
) (6ﺍﻹﺧﻼﺹ.04
136
ﺗﻌﺎﱃ :ﻛﹸﻮﻧﻮﺍﹾ ﺭﺑﺎﻧِﻴﲔ ،(1) ﻛﹸﻮﻧﻮﺍﹾ ﻗﹶﻮﺍﻣِﲔ ،(2) ﻛﹸﻮﻧﻮﺍﹾ ﺣِﺠﺎﺭﺓﹰ ﺍﹶﻭ ﺣﺪِﻳﺪﺍﹰ ،(3)ﻭﰲ ﻋﻤﻞِ
ﺍﻟﹾﻤﺼﺪﺭِ :ﻛﹶﻮﻥﹸ ﺣﺎﺗِﻢٍ ﻛﹶﺮِﻳﻤﺎ ﺃﹶﻣﺮ ﻣﺸﻬﻮﺭ.
ﻭﻣِﻨﻪ ﻗﹶﻮﻝﹸ ﺍﻟﺸﺎﻋِﺮِ:
) (5
ﻭﻛﹶﻮﻧــﻚ ﺇِﻳــﺎﻩ ﻋﻠﹶــﻲ ﻳــﺴِﻴﺮ ﺑِﺒﺬﹾﻝٍ ﻭﺣِﻠﹾﻢٍ) (4ﺳـﺎﺩ ﰲ ﻗﹶﻮﻣِـﻪِ ﺍﻟﻔﹶﺘـﻰ
ﻭﰲ ﻋﻤﻞِ ﺍﻟﻮﺻﻒِ :ﺯﻳﺪ ﻛﹶﺎﺋِﻦ ﺃﹶﺧﺎﻙ ،ﻭﻣِﻦ ﻗﹶﻮﻝِ ﺍﻵﺧﺮِ:
) (6
ﺃﹶﺧﺎﻙ ﺇِﺫﹶﺍ ﻟﹶـﻢ ﺗﻠﹾﻔِـﻪِ ﻟﹶـﻚ ﻣﻨﺠِـﺪﺍ ﻭﻣﺎ ﻛﹸﻞﱡ ﻣﻦ ﻳﺒـﺪِﻱ ﺍﻟﺒـﺸﺎﺷﺔﹶ ﻛﹶﺎﺋِﻨـﺎ
ﻭﰲ ﺑِﻌﺾِ ﺍﻟﻨﺴﺦِ ﺑﻌﺪﻣﺎ ﺗﻘﹶﺪﻡ ،ﻭﻳﻜﹸﻮﻥﹸ ﺯﻳﺪ ﻗﹶﺎﺋِﻤﺎ) ،ﻭﻟﹶﻴﺲ ﻋﻤﺮﻭ ﺷﺎﺧِﺼﺎ ﻭﻣﺎ ﺃﹶﺷﺒﻪ ﺫﹶﻟِﻚ (ﻣِﻦ ﻗﻮﻟﻪ
ﺗﻌﺎﱃ :ﻻﹶ ﻳﺰﺍﻟﹸﻮﻥﹶ ﻣﺨﺘﻠِﻔِﲔ ،(7) ﻭﻗﹶﻮﻝِ ﺍﻟﺸﺎﻋِﺮِ:
) (8
ﺕِ ﻓﹶﻨِـ ـﺴﻴﺎﻧﻪ ﺿـ ـﻼﹶﻝﹲ ﻣﺒِـ ـﻴﻦ ﺻﺎﺡٍ ﺷﻤﺮ ﻭ ﻻﹶ ﺗـﺰﻝﹾ ﺫﹶﺍﻛِـﺮ ﺍﻟﹾﻤـﻮ
ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻟﹶﻦ ﻧﺒﺮﺡ ﻋﻠﹶﻴﻪِ ﻋﺎﻛِﻔِﲔ ﺣﺘﻰ ﻳﺮِ ﺟﻊ ﺇِﻟﹶﻴﻨﺎ ﻣﻮﺳﻰ .(9)
ﻭﺯﺍﻝﹶ ،ﻭﺃﹶﺧﻮﺍﺗﻬﺎ ﺗﺼﺮﻓﹸﻬﺎ ﻧﺎﻗِﺺ ﻻﹶ ﺃﹶﻣﺮ ﻟﹶﻬﺎ ،ﻭﻻﹶ ﻣﺼﺪﺭ ،(10)ﻭﺳﻤِﻊ ﺍِﺳﻢ ﺍﻟﻔﹶﺎﻋِﻞِ ﻣِـﻦ ﺯﺍﻝﹶ ،ﻭﻣِﻨـﻪ
ﻗﹶﻮﻝﹸ ﺍﻟﺸﺎﻋِﺮِ/ :
) (11
ﺃﹸﺣِﺒﻚِ ﺣﺘﻰ ﻳﻐﻤِﺾ ﺍﻟﹾﺠﻔﹾﻦ ﻣﻐﻤِـﺾ ﻗﹶﻀﻰ ﺍﷲُ ﻳﺎ ﺃﹶﺳـﻤﺎﺀُ ﺃﹶﻥﹾ ﻟﹶـﺴﺖ ﺯﺍﺋِـﻼﹰ ]33ﻭ[
) (1ﺁﻝ ﻋﻤﺮﺍﻥ ،ﻣﻦ ﺍﻵﻳﺔ ،79ﻭﲤﺎﻣﻬﺎ :ﻣﺎ ﻛﹶﺎﻥﹶ ﻟِﺒﺸﺮٍ ﺃﹶﻥ ﻳﻮﺗِﻴﻪ ﺍﻟﻠﹼﻪ ﺍﻟﹾﻜِﺘﺎﺏ ﻭﺍﻟﹾﺤﻜﹾﻢ ﻭﺍﻟﻨﺒﻮﺀﺓﹶ ﺛﹸﻢ ﻳﻘﹸﻮﻝﹶ ﻟِﻠﻨﺎﺱِ ﻛﹸﻮﻧـﻮﺍﹾ
ﻋِﺒﺎﺩﺍﹰ ﻟﱢﻲ ﻣِﻦ ﺩﻭﻥِ ﺍﻟﻠﹼﻪِ ﻭﻟﹶـﻜِﻦ ﻛﹸﻮﻧﻮﺍﹾ ﺭﺑﺎﻧِﻴﲔ ﺑِﻤﺎ ﻛﹸﻨﺘﻢ ﺗﻌﻠﱢﻤﻮﻥﹶ ﺍﻟﹾﻜِﺘﺎﺏ ﻭﺑِﻤﺎ ﻛﹸﻨﺘﻢ ﺗﺪﺭﺳﻮﻥﹶ .
) (2ﺍﻟﻨﺴﺎﺀ ،ﻣﻦ ﺍﻵﻳﺔ ،135ﻭﲤﺎﻣﻬﺎ :ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍﹾ ﻛﹸﻮﻧﻮﺍﹾ ﻗﹶﻮﺍﻣِﲔ ﺑِﺎﻟﹾﻘِﺴﻂِ ﺷﻬﺪﺍﺀ ﻟِﻠﹼﻪِ ﻭﻟﹶﻮ ﻋﻠﹶﻰ ﺃﹶﻧﻔﹸﺴِﻜﹸﻢ ﺃﹶﻭِ ﺍﻟﹾﻮﺍﻟِﺪﻳﻦِ
ﻭﺍﻻﻗﹾﺮﺑِﲔ ﺇِﻥ ﻳﻜﹸﻦ ﻏﹶﻨِﻴﺎﹰ ﺃﹶﻭ ﻓﹶﻘﹶﲑﺍﹰ ﻓﹶﺎﻟﻠﹼﻪ ﺃﹶﻭﻟﹶﻰ ﺑِﻬِﻤﺎ ﻓﹶﻼﹶ ﺗﺘﺒِﻌﻮﺍﹾ ﺍﻟﹾﻬﻮﻯ ﺃﹶﻥ ﺗﻌﺪِﻟﹸﻮﺍﹾ ﻭﺇِﻥ ﺗﻠﹾﻮﻭﺍﹾ ﺃﹶﻭ ﺗﻌﺮِﺿﻮﺍﹾ ﻓﹶﺈِﻥﱠ ﺍﻟﻠﹼﻪ ﻛﹶﺎﻥﹶ ﺑِﻤـﺎ
ﺗﻌﻤﻠﹸﻮﻥﹶ ﺧﺒِﲑﺍﹰ.
) (3ﺍﻹﺳﺮﺍﺀ ،ﻣﻦ ﺍﻵﻳﺔ ،50ﻭﲤﺎﻣﻬﺎ :ﻗﹸﻞ ﻛﹸﻮﻧﻮﺍﹾ ﺣِﺠﺎﺭﺓﹰ ﺍﹶﻭ ﺣﺪِﻳﺪﺍﹰ .
) (4ﰲ )ﻫـ( ﻋﻠﻢ.
)(5
ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﻄﻮﻳﻞ ،ﻭﻫﻮ ﺑﻼ ﻧﺴﺒﺔ ﰲ :ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ 239/1:ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ ،251/1:ﻭﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ340/1:
ﻭﻓﻴﻪ :ﻳﺮﻭﻯ ﻋﻠﻴﻚ ﺑﺪﻝ ﻋﻠﻲ.
) (6ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﻄﻮﻳﻞ ،ﻭﻫﻮ ﺑﻼ ﻧﺴﺒﺔ ﰲ :ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ،239/1:ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ ،250/1:ﻭﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ.340/1:
) (7ﻫﻮﺩ ،ﻣﻦ ﺍﻵﻳﺔ ،118ﻭﲤﺎﻣﻬﺎ :ﻭﻟﹶﻮ ﺷﺎﺀ ﺭﺑﻚ ﻟﹶﺠﻌﻞﹶ ﺍﻟﻨﺎﺱ ﺃﹸﻣﺔﹰ ﻭﺍﺣِﺪﺓﹰ ﻭﻻﹶ ﻳﺰﺍﻟﹸﻮﻥﹶ ﻣﺨﺘﻠِﻔِﲔ.
) (8ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﳋﻔﻴﻒ ،ﻭﻫﻮ ﺑﻼ ﻧﺴﺒﺔ ﰲ :ﺷﺮﺡ ﺍﺑﻦ ﺍﻟﻨﺎﻇﻢ :ﺹ ،131ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ ،247/1:ﻭﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ.335/1:
) (9ﻃﻪ ،ﻣﻦ ﺍﻵﻳﺔ ،91ﻳﻨﻈﺮ ﲤﺎﻣﻬﺎ :ﺹ.89
) (10ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ.252/1:
) (11ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﻄﻮﻳﻞ ﰲ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ :ﻣﺎﺩﺓ)ﻏﻤﺾ( ،ﻭﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ،240/1:ﻭﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ 341/1:ﻟﻠﺤﺴﲔ =
137
ﻭﻳﺠﻮﺯ ﰲ ﻫﺬﹶﺍ ﺍﻟﺒﺎﺏِ ﺗﻮﺳﻂﹸ ﺍﻟﹾﺨﺒﺮِ ﺑﻴﻦ ﺍﻻِﺳﻢِ ﻭﺍﻟﻔِﻌﻞِ) ،(1ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﻛﹶﺎﻥﹶ ﺣﻘﹼﺎﹰ ﻋﻠﹶﻴﻨﺎ ﻧﺼﺮ
ﺍﻟﹾﻤﺆﻣِﻨِﲔ ،(2) ﺃﹶﻛﹶﺎﻥﹶ ﻟِﻠﻨﺎﺱِ ﻋﺠﺒﺎﹰ ﺃﹶﻥﹾ ﺃﹶﻭﺣﻴﻨﺎ .(3)ﻭﻗﹶﻮﻝِ ﺍﻟﺸﺎﻋِﺮِ:
) (4
ﻭﻟﹶــﻴﺲ ﺳــﻮﺍﺀً ﻋــﺎﻟِﻢ ﻭﺟﻬــﻮﻝﹸ ﺳﻠِﻲ ﺇِﻥﹾ ﺟﻬِﻠﹾﺖِ ﺍﻟﻨﺎﺱ ﻋﻨَـﻲ ﻭﻋـﻨﻬﻢ
ﻭﻗﹶﻮﻟِﻪِ:
) (5
ـﺮﻡِ
ﻟﹶﺬﱠﺍﺗ ـﻪ ﺑِﻮﻗﹸ ـﻮﻉِ ﺍﻟﹾﻤ ـﻮﺕِ ﻭﺍﻟﹾﻬـ ﻻﹶ ﻃِﻴﺐ ﻟِﻠﹾﻌﻴﺶِ ﻣـﺎ ﺩﺍﻣـﺖ ﻣﻨﻐـﺼﺔﹰ
ﺇِﻻﱠ ﺃﹶﻥﹾ ﻳﻤﻨﻊ ﻣﺎﻧِﻊ ،ﳓﻮ]ﻗﻮﻟﻪ ﺗﻌﺎﱃ[ ):(6ﻣﺎ ﻛﹶﺎﻥﹶ ﺻﻼﹶﺗﻬﻢ ﻋِﻨﺪ ﺍﻟﹾﺒﻴﺖِ ﺇِﻻﱠ ﻣﻜﹶﺎﺀً ،(7)ﻭﻳﺠﻮﺯ ﺗﻘﹾﺪِﻳ ﻢ
ﺃﹶﺧﺒﺎﺭِ ﻫﺬِﻩ ﺍﻷَﻓﹾﻌﺎﻝِ ﻋﻠﹶﻴﻬﺎ،ﻛﹶﻘﹶﻮﻟِﻚ :ﻋﺎﻟِﻤﺎ ﻛﹶﺎﻥﹶ ﺯﻳﺪ ،(8)ﺑِﺪﻟِﻴﻞِ ﺗﻘﹾﺪِﻳﻢِ ﺍﳌﹶﻌﻤﻮﻝِ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺃﹶﻫﺆﻟﹶﺎﺀ
ﺇِﻳﺎﻛﹸﻢ ﻛﹶﺎﻧﻮﺍﹾ ﻳﻌﺒﺪﻭﻥﹶ ،(9)ﻭﺃﹶﻧﻔﹸﺴﻬﻢ ﻛﹶﺎﻧﻮﺍﹾ ﻳﻈﹾﻠِﻤﻮﻥﹶ ،(10)ﻭﻳﻤﺘﻨِﻊ ﺫﹶﻟِﻚ ﰲ ﺧﺒﺮِ ﺩﺍﻡ ﻭﻟﹶﻴﺲ ،ﺃﻣﺎ
= ﺍﺑﻦ ﻣﻄﲑ ،ﻭﻫﻮ ﺍﳊﺴﲔ ﺍﺑﻦ ﻣﻄﲑ ﺑﻦ ﻣﻜﻤﻞ ﺍﻷﺳﺪﻱ ﻭﻫﻮ ﻣﻦ ﳐﻀﺮﻣﻲ ﺍﻟﺪﻭﻟﺘﲔ ﺍﻷﻣﻮﻳﺔ ﻭﺍﻟﻌﺒﺎﺳﻴﺔ ،ﻓﺼﻴﺢ ﻣﺘﻘﺪﻡ ﰲ
ﺍﻟﺮﺟﺰ ﻭﺍﻟﻘﺼﻴﺪ ،ﻣﻦ ﻓﺤﻮﻝ ﺍﶈﺪﺛﲔ .ﻳﻨﻈﺮ :ﻣﻌﺠﻢ ﺍﻷﺩﺑﺎﺀ.202/3:
) (1ﻳﻨﻈﺮ :ﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ ،142ﻭﺍﺭﺗﺸﺎﻑ ﺍﻟﻀﺮﺏ.85/2:
) (2ﺍﻟﺮﻭﻡ ،ﻣﻦ ﺍﻵﻳﺔ ،47ﻭﲤﺎﻣﻬﺎ :ﻭﻟﹶﻘﹶﺪ ﺃﹶﺭﺳﻠﹾﻨﺎ ﻣِﻦ ﻗﹶﺒﻠِﻚ ﺭﺳﻼﹰ ﺇِﻟﹶﻰ ﻗﹶﻮﻣِﻬِﻢ ﻓﹶﺠﺎﺅﻭﻫﻢ ﺑِﺎﻟﹾﺒﻴﻨﺎﺕِ ﻓﹶﺎﻧﺘﻘﹶﻤﻨﺎ ﻣِـﻦ ﺍﻟﱠـﺬِﻳﻦ
ﺃﹶﺟﺮﻣﻮﺍ ﻭﻛﹶﺎﻥﹶ ﺣﻘﹼﺎﹰ ﻋﻠﹶﻴﻨﺎ ﻧﺼﺮ ﺍﻟﹾﻤﺆﻣِﻨِﲔ.
) (3ﻳﻮﻧﺲ ،ﻣﻦ ﺍﻵﻳﺔ ،02ﻭﲤﺎﻣﻬﺎ :ﺃﹶﻛﹶﺎﻥﹶ ﻟِﻠﻨﺎﺱِ ﻋﺠﺒﺎﹰ ﺃﹶﻥﹾ ﺃﹶﻭﺣﻴﻨﺎ ﺇِﻟﹶﻰ ﺭﺟﻞٍ ﻣﻨﻬﻢ ﺃﹶﻥﹾ ﺃﹶﻧﺬِﺭِ ﺍﻟﻨﺎﺱ ﻭﺑﺸﺮِ ﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍﹾ ﺃﹶﻥﱠ
ﻟﹶﻬﻢ ﻗﹶﺪﻡ ﺻِﺪﻕٍ ﻋِﻨﺪ ﺭﺑﻬِﻢ ﻗﹶﺎﻝﹶ ﺍﻟﹾﻜﹶﺎﻓِﺮﻭﻥﹶ ﺇِﻥﱠ ﻫـﺬﹶﺍ ﻟﹶﺴﺎﺣِﺮ ﻣﺒِﲔ.
)(4
ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﻄﻮﻳﻞ ﰲ ﺩﻳﻮﺍﻥ ﺍﻟﺴﻤﻮﺃﻝ ،ﺗﺢ :ﻭﺍﺿﺢ ﺍﻟﺼﻤﺪ ،ﺩﺍﺭ ﺍﳉﻴﻞ ،ﺑﲑﻭﺕ ،ﻁ1416 ،1ﻫـ1996-ﻡ :ﺹ77
ﺳﻠﻲ ﺇﻥﹾ ﺟﻬﻠﺖِ ﺍﻟﻨﺎﺱ ﻋﻨﺎ ﻭﻋﻨﻬﻢ ﻓﻠﻴـﺲ ﺳـﻮﺍﺀً ﻋﺎﱂﹲ ﻭﺟﻬـﻮﻝﹸ ﻭﻓﻴﻪ:
ﻭﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻣﻦ ﻗﺼﻴﺪﺓ ﻣﻄﻠﻌﻬﺎ:
ﺇﺫﺍ ﺍﳌﺮﺀُ ﻟﹶﻢ ﻳﺪﻧﺲ ﻣﻦ ﺍﻟﻠﱡﺆﻡ ﻋﺮﺿﻪ ﻓﻜـﻞﱡ ﺭﺩﺍﺀ ﻳﺮﺗـﺪﻳـﻪ ﲨﻴـﻞﹸ
ﻭﻫﻮ ﺻﻤﻮﺋﻴﻞ )ﺍﻟﺴﻤﻮﺃﻝ ﻋﺮﺑﻴﺎ( ﺑﻦ ﻋﺎﺩﻳﺎﺀ ﺍﻟﻐﺴﺎﱐ ،ﻳﻬﻮﺩﻱ ،ﺷﺎﻋﺮ ﺟﺎﻫﻠﻲ ،ﻛﺎﻥ ﺃﺑﻮﻩ ﻗﺪ ﻧﺰﻝ ﺃﺭﺽ ﺗﻴﻤﺎﺀ ﺑﲔ ﺍﳊﺠﺎﺯ
ﻭﺍﻟﺸﺎﻡ ،ﺷﻌﺮﻩ ﺍﳌﻮﺛﻖ ﻗﻠﻴﻞ ،ﻭﻣﻌﻈﻤﻪ ﻣﻨﺤﻮﻝ ،ﻳﻀﺮﺏ ﺑﻪ ﺍﳌﺜﻞ ﰲ ﺍﻟﻮﻓﺎﺀ ﻓﻴﻘﺎﻝ :ﺃﻭﰱ ﻣﻦ ﺍﻟﺴﻤﻮﺃﻝ ﻋﺪﻩ ﺍﺑﻦ ﺳﻼﱠﻡ ﻣـﻦ
ﻃﺒﻘﺔ ﺷﻌﺮﺍﺀ ﺍﻟﻴﻬﻮﺩ ﺗﻮﰲ ﺳﻨﺔ 65ﻕ ﻫـ .ﻳﻨﻈﺮ :ﻃﺒﻘﺎﺕ ﺍﻟﺸﻌﺮﺍﺀ :ﺹ ،106ﻭﻣﻌﺠﻢ ﺍﻟﺸﻌﺮﺍﺀ :ﺹ.119
) (5ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﺒﺴﻴﻂ ،ﻭﻫﻮ ﺑﻼ ﻧﺴﺒﺔ ﰲ :ﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ:ﺹ ،143ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ ،254/1:ﻭﺭﻭِﻱ ﺑﺎﺩﻛﺎﺭ ﺑـﺪﻝ
ﺑﻮﻗﻮﻉ.
) (6ﺇﺿﺎﻓﺔ ﻳﻘﺘﻀﻴﻬﺎ ﺍﻟﺴﻴﺎﻕ.
) (7ﺍﻷﻧﻔﺎﻝ ،ﻣﻦ ﺍﻵﻳﺔ ،35ﻭﲤﺎﻣﻬﺎ :ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﺻﻼﹶﺗﻬﻢ ﻋِﻨﺪ ﺍﻟﹾﺒﻴﺖِ ﺇِﻻﱠ ﻣﻜﹶﺎﺀً ﻭﺗﺼﺪِﻳﺔﹰ ﻓﹶﺬﹸﻭﻗﹸﻮﺍﹾ ﺍﻟﹾﻌﺬﹶﺍﺏ ﺑِﻤﺎ ﻛﹸﻨﺘﻢ ﺗﻜﹾﻔﹸﺮﻭﻥﹶ
) (8ﻳﻨﻈﺮ :ﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ.145
) (9ﺳﺒﺄ ،ﻣﻦ ﺍﻵﻳﺔ ،40ﻭﲤﺎﻣﻬﺎ :ﻭﻳﻮﻡ ﳓﹾﺸﺮﻫﻢ ﺟﻤِﻴﻌﺎﹰ ﺛﹸﻢ ﻧﻘﹸﻮﻝﹸ ﻟِﻠﹾﻤﻠﹶﺎﺋِﻜﹶﺔِ ﺃﹶﻫﺆﻟﹶﺎﺀ ﺇِﻳﺎﻛﹸﻢ ﻛﹶﺎﻧﻮﺍﹾ ﻳﻌﺒﺪﻭﻥﹶ .
) (10ﺍﻷﻋﺮﺍﻑ ،ﻣﻦ ﺍﻵﻳﺔ ،177ﻭﲤﺎﻣﻬﺎ :ﺳﺎﺀ ﻣﺜﹶﻼﹰ ﺍﻟﹾﻘﹶﻮﻡ ﺍﻟﱠﺬِﻳﻦ ﻛﹶﺬﱠﺑﻮﺍﹾ ﺑِﺂﻳﺎﺗِﻨﺎ ﻭﺃﹶﻧﻔﹸﺴﻬﻢ ﻛﹶﺎﻧﻮﺍﹾ ﻳﻈﹾﻠِﻤﻮﻥﹶ .
138
]ﺍِﻣﺘِﻨﺎﻋﻪ ﰲ ﺧﺒﺮِ[) (1ﺩﺍﻡ ﻓﹶﺒِﺎﺗﻔﹶﺎﻕٍ؛ ﻷﻧﻚ ﺇِﺫﹶﺍ ﻗﹸﻠﹾﺖ :ﺃﹶﺻﺤﺒﻚ ﻣﺎ ﺩﺍﻡ ﺯﻳﺪ ﺻﺪِﻳﻘﹶﻚ ،ﺛﹸﻢ ﻗﹶﺪﻣﺖ ﺍﳋﹶﺒ ﺮ
ﻋﻠﹶﻰ ﻣﺎ ﺩﺍﻡ ،ﻟﹶﺰﻡ ﺗﻘﹾﺪِﻳﻢ ﻣﻌﻤﻮﻝِ ﺍﻟﺼﻠﹶﺔِ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻮﺻﻮﻝِ؛ ﻷَﻥﱠ "ﻣﺎ" ﻫﺬِﻩِ ﻣﻮﺻﻮﻝﹲ ﺣﺮﻓِﻲ ﺗﻘﹶﺪﺭ ﺑِﺎﳌﹶﺼﺪﺭِ
ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ ،ﺃﹶﻭ ﻋﻠﹶﻰ ﺩﺍﻡ ﺩﻭﻥﹶ "ﻣﺎ" ﻟﹶﺰِﻡ ﺍﻟﻔﹶﺼﻞﹸ ﺑﻴﻦ ﺍﻟﹾﻤﻮﺻﻮﻝِ ﺍﳊﹶﺮﰲ ﻭﺻِﻠﹶﺘِﻪِ ،ﻭﻫﻮ ﻻﹶ ﻳﺠﻮﺯ.
ﻭﺃﻣﺎ ﺍِﻣﺘِﻨﺎﻉ ﺫﹶﻟِﻚ ﰲ ﺧﺒﺮِ ﻟﹶﻴﺲ ،ﻓﹶﻬﻮ ﻋﻠﹶﻰ ﻗﹶﻮﻝِ ﺍﻟﻜﹸـﻮﻓِﻴﲔ ﻭﺍﻟﹾﻤﺒـﺮﺩِ) (2ﻭﺍﺑـﻦِ ﺍﻟـﺴﺮﺍﺝِ
ﻭﺍﻟﺴﻴﺮﺍﰲ) ،(3ﻭﺍﻟﺰﺟﺎﺟِﻲ ﻭﺍﳉﹸﺮﺟﺎﱐ) ،(4ﻭﺃﹶﻛﹾﺜﹶﺮِ ﺍﻟﹾﻤﺘﺄﹶﺧِﺮِﻳﻦ ،ﻭﻫﻮ ﺍﻟﺼﺤِﻴﺢ؛ ﻷَﻧﻪ ﻟﹶﻢ ﻳﺴﻤﻊ :ﺫﹶﺍﻫِﺒـﺎ
ﻟﹶﺴﺖ؛ ﻭﻷﻧﻬﺎ ﻓِﻌﻞﹲ ﺟﺎﻣِﺪ ﻓﹶﺄﹸﺷﺒِﻬﺖ" ﻋﺴﻰ" ،ﻭﺧﺒﺮﻫﺎ ﻻﹶ ﻳﺘﻘﹶﺪﻡ ﺑِﺎﺗﻔﹶﺎﻕٍ ،ﺫﹶﻫﺐ ﺍﻟﻔﹶﺎﺭِﺳِـﻲ ،ﻭﺍِﺑـﻦ
ﺟِﻨﻲ) (5ﺇﱃ ﺍﻟﹾﺠﻮﺍﺯِ ﻣﺴﺘﺪِﻟﱠﻴﻦِ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﺃﹶﻻﹶ ﻳﻮﻡ ﻳﺎﹾﺗِﻴﻬِﻢ ﻟﹶﻴﺲ ﻣﺼﺮﻭﻓﺎﹰ ﻋـﻨﻬﻢ(6) ؛ ﻷَﻥﱠ ﻳـﻮﻡ
ﻣﺘﻌﻠﱢﻖ" ﺑِﻤﺼﺮﻭﻓﹰﺎ" ﻭﻗﹶﺪ ﺗﻘﹶﺪﻡ ﻋﻠﹶﻰ ﻟﹶﻴﺲ ،ﻭﺗﻘﹾﺪِﻳﻢ ﺍﻟﹾﻤﻌﻤﻮﻝِ ﻳﺆﺫِﻥﹸ ﺑِﺠﻮﺍﺯِ ﺗﻘﹾﺪِﻳﻢِ ﺍﻟﻌﺎﻣِﻞِ ،ﻭﺍﻟﹾﺠـﻮﺍﺏ
) (7
ﺃﹶﻧﻬﻢ ﺗﻮﺳﻌﻮﺍ ﰲ ﺍﻟﻈﹸﺮﻭﻑِ ﻣﺎ ﻟﹶﻢ ﻳﺘﻮﺳﻌﻮﺍ ﰲ ﻏﹶﻴﺮِﻫﺎ ،ﻭﻧﻘِﻞﹶ ﻋﻦ ﺳِﻴﺒﻮﻳﻪِ ﺍﻟﹾﺠﻮﺍﺯ ﻭﺍﻟﹾﻤﻨﻊ.
139
ﻭﺃﹼﻣﺎ ﺗﻘﹾﺪِﱘ ﺍﳋﹶﺒﺮِ ﻋﻠﹶﻰ "ﻣﺎ" ﺍﻟﻨﺎﻓِﻴﺔِ ﳍﹶﺬِﻩِ ﺍﻷَﻓﹾﻌﺎﻝِ ﻓﹶﻤﻤﺘﻨِﻊ ﻓﹶﻼﹶ ﺗﻘﹸﻮﻝﹸ :ﻓﹶﺎﺿِﻼﹰ ﻣﺎ ﻛﹶﺎﻥﹶ ﺯﻳﺪ ، ﻭ ﹶﻻ
]33ﻅ[ ﺟﺎﻫِﻼﹰ ﻣﺎ ﻛﹶﺎﻥﹶ ﻋﻤﺮﻭ ،ﻭﻻﹶ ﻗﹶﺎﺋِﻤﺎ ﻣﺎ ﺯﺍﹶﻝﹶ /ﺯﻳﺪ ،ﻭﻻﹶ ﻣﺎﺷِﻴﺎ ﻣﺎ ﺍِﻧﻔﹶﻚ ﺑﻜﹾﺮ ،ﻭﻻﹶ ﻓﹶﺎﺿِﻼﹰ ﻣﺎ ﻓﹶﺘِﺊﹶ ﻋﻠـﻲ
) (1
ﻭﻻﹶ ﻣﺎﺷِﻴﺎ ﻣﺎ ﺑﺮِﺡ ﻋﻤﺮﻭ؛ ﻷَﻥﱠ ﻣﺎ ﰲ ﻫﺬِﻩِ ﺍﻷَﻓﹾﻌﺎﻝِ ﻟِﻠﻨﻔﹾﻲِ ﻭﻻﹶ ﻳﺘﻘﹶﺪﻡ ﻣﺎ ﰲ ﺣﻴﺰِ ﺍﻟﻨﻔﹾﻲِ ﻋﻠﻴﻪِ.
ﻭﻣِﺜﹾﻞﹸ "ﻣﺎ" ﺍﻟﻨﺎﻓِﻴﺔِ ﰲ ﺍِﻣﺘِﻨﺎﻉِ ﺗﻘﺪِﱘِ ﺍﳋﹶﺒﺮِ ﻋﻠﻴﻬﺎ ﺃﹶﺩﺍﺓﹸ ﺍﻻِﺳﺘِﻔﹾﻬﺎﻡِ ﻭﺍﻟﺸﺮﻁﹸ ،ﻭﺍﻟﺘﺤﻀِﻴﺾ ،ﻭﻻﹶﻡ ﺍﻟﺘﺄﻛِﻴـﺪِ
ﻭ"ﻻﹶ" ﺍﻟﻨﺎﻓِﻴﺔﹸ ﰲ ﺟﻮﺍﺏِ ﻗﹶﺴﻢٍ ،ﳓﻮ :ﻫﻞﹾ ﻛﹶﺎﻥﹶ ﺯﻳﺪ ﻗﹶﺎﺋِﻤﺎ؟ ،ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﺯﻳﺪ ﻗﹶﺎﺋِﻤﺎ ﺃﹸﻛﹾﺮِﻣﻪ ﻭﻫﻼﱠ ﻛﹶﺎﻥﹶ ﺯﻳﺪ
ﻗﹶﺎﺋِﻤﺎ ،ﻭﻟِﻴﻜﹸﻮﻥﹶ ﻋﻤﺮﻭ ﺷﺎﺧِﺼﺎ) ،(2ﻭﺍﷲِ ﻻﹶ ﻳﻜﹸﻮﻥﹸ ﻋﻤﺮﻭ) (3ﺑﺨِﻴﻼﹰ.
) (4
ﻭﻗﹶﺪ ﻳﺠِﺐ ﺗﻘﺪِﻳﻢ ﺍﻟﹾﺨﺒﺮِ ﻛﹶﻤﺎ ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﺍِﺳﺘِﻔﹾﻬﺎﻣﺎ ،ﳓﻮ :ﺃﹶﻳﻦ ﻛﹶﺎﻥﹶ ﺯﻳﺪ؟ ﻭﻛﹶﻴﻒ ﻛﹶﺎﻥﹶ ﻋﻤﺮﻭ؟
ﻭﺍﻋﻠﹶﻢ ﺃﹶﻥﱠ ﻛﹸﻞﱠ ﻣﺎ ﻳﺼِﺢ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣﺒﺘﺪﺃﹰ ﺻﺢ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺍِﺳﻤﺎ ﻟِﻬﺬِﻩِ ﺍﻷَﻓﹾﻌﺎﻝِ ﺇِﻻﱠ ﺍِﺳﻢ ﺍﻟـﺸﺮﻁِ
ﻭﺍِﺳﻢ ﺍﻻِﺳﺘِﻔﹾﻬﺎﻡِ ،ﻭﻛﹶﻢ ﺍﳋﹶﺒﺮﻳﺔِ ﻭ"ﻣﺎ" ﺍﻟﺘﻌﺠﺒِﻴﺔِ ،ﻭﺃﹶﻳﻤﻦ ﺍﷲ ،ﻭﻟﹶﻌﻤﺮ ﺍﷲِ.
ﻭﻣﺎ ﺻﺢ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺧﺒﺮﺍ ﻟِﻠﻤﺒﺘﺪﺇِ ﺻﺢ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺧﺒﺮﺍ ﳍﹶﺬِﻩِ ﺍﻷَﻓﹾﻌـﺎﻝِ ،ﺇﻻﱠ ﺍﳉﹸﻤﻠـﺔﹶ ﺍﻟﱠﺘِـﻲ ﻻﹶ
ﺗﺤﺘﻤِﻞﹸ ﺍﻟﺼﺪﻕ ﻭﺍﻟﻜﹶﺬِﺏ ،ﻭﻫِﻲ ﺍﻻِﺳﺘِﻔﹾﻬﺎﻡ ،ﻓﹶﻼﹶ ﻳﺼِﺢ ﺃﹶﻥﹾ ﺗﻘﹸﻮﻝﹶ :ﻛﹶﺎﻥﹶ ﺯﻳﺪ ﻫﻞﹾ ﺿﺮﺑﺘﻪ؟ .ﻭﺍﻷَﻣﺮ ﻓﹶ ﹶ
ﻼ
ﻳﺼِﺢ ﺃﹶﻥﹾ ﺗﻘﹸﻮﻝﹶ) :(5ﻛﹶﺎﻥﹶ ﺯﻳﺪ ﺍِﺿﺮِﺑﻪ ،ﻭﺍﻟﻨﻬِﻲ ،ﻓﹶﻼﹶ ﺗﻘﹸﻮﻝﹸ :ﻛﹶﺎﻥﹶ ﺯﻳﺪ ﻻﹶ ﺗﺸﺘﻤﻪ .ﻭﺍﻟﺘﻤﻨِﻲ ،ﻓﹶﻼﹶ ﻳﻘﹶـﺎﻝﹸ:
ﻛﹶﺎﻥﹶ ﺯﻳﺪ ﻟﹶﻴﺘﻪ ﻗﹶﺎﺋِﻢ .ﻭﺍﻟﺘﺮﺟِﻲ ،ﻓﹶﻼﹶ ﻳﻘﹶﺎﻝﹸ :ﻛﹶﺎﻥﹶ ﺯﻳﺪ ﻟﹶﻌﻠﱠﻪ ﻓﹶﺎﺋِﺰ .ﻭﺍﻟﻌﺮﺽ ﻓﹶﻼﹶ ﻳﻘﹶﺎﻝﹸ :ﻛﹶـﺎﻥﹶ ﺯﻳـﺪ ﺃﹶﻻﹶ
ﺃﹶﻛﹾﺮﻣﺘﻪ .ﻭﺍﻟﺘﺤﻀِﻴﺾ ،ﻓﹶﻼﹶ ﻳﻘﹶﺎﻝﹸ :ﻛﹶﺎﻥﹶ ﺯﻳﺪ ﻫﻼﱠ ﺃﹶﻛﹾﺮﻣﺘﻪ .ﻭﺍﻟﺪﻋﺎﺀُ ،ﻓﹶﻼﹶ ﻳﻘﹶﺎﻝﹸ :ﻛﹶﺎﻥﹶ ﺯﻳﺪ ﺍِﻏﹾﻔِﺮِ ﺍﻟﻠﱠﻬـﻢ
ﻟﹶﻪ؛ ﻷَﻥﱠ ﻫﺬِﻩِ ﺍﻷَﻓﹾﻌﺎﻝﹶ ﻻﹶ ﺗﻜﹸﻮﻥﹸ ﺍﳉﹸﻤﻠﹶﺔﹸ ﺧﺒﺮﺍ ﻋﻨﻬﺎ ،ﺇِﻻﱠ ﺇِﺫﹶﺍ ﻛﹶﺎﻧﺖ ﺧﺒﺮﻳﺔﹰ ،ﻭﺟﻤِﻴﻊ ﻣﺎ ﺍﹸﺷﺘﺮِﻁﹶ ﰲ ﺧﺒﺮِ
ﻫﺬِﻩِ ﺍﻷَﻓﹾﻌﺎﻝِ.
ﻭﺍﻋﻠﹶﻢ ﺃﹶﻥﱠ ﺧﺒﺮ ﻛﹶﺎﻥﹶ ﻭﺃﹶﺧﻮﺍﺗِﻬﺎ ﻣﺘﻰ ﻛﹶﺎﻥﹶ ﻓِﻌﻼﹰ ﻣﺎﺿِﻴﺎ ﺍﹸﺷﺘﺮِﻁﹶ ﺍِﻗﹾﺘِﺮﺍﻧﻪ ﺑِﻘﹶﺪ ،ﻛﹶﺬﹶﺍ ﺫﹶﻛﹶﺮﻩ ﺑﻌـﺾ
ﺍﻟﻨﺤﺎﺓِ .ﻭﺍﻟﺼﺤِﻴﺢ ﺧِﻼﹶﻓﹸﻪ ،(6)ﻓﹶﻘﹶﺪ ﺟﺎﺀَ ﻛﹶﺜِﲑﺍ ﰲ ﺍﻟﻘﹸﺮﺁﻥِ ﺑِﺪﻭﻧِﻬﺎ ،ﻭﺧﺒﺮﻩ ﻓﹶﻔِﻲ ﺍﻟﻘﹸﺮﺁﻥِ ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ:
) (1ﳝﺘﻨﻊ ﺗﻘﺪﱘ ﺍﳋﱪ ﻋﻠﹶﻰ "ﻣﺎ" ﻋﻨﺪ ﺍﻟﺒﺼﺮﻳﲔ ﻭﺍﻟﻔﺮﺍﺀ)ﺕ207ﻫــ( ،ﻭﺃﺟـﺎﺯﻩ ﺑﻘﻴـﺔ ﺍﻟﻜـﻮﻓﻴﲔ ،ﻭﺧـﺺ ﺍﺑـﻦ
ﻛﻴﺴﺎﻥ)ﺕ299ﻫـ( ﺍﳌﻨﻊ ﺑﻐﲑ ﺯﺍﻝ ﻭﺃﺧﻮﺍﺎ ،ﻷﻥﱠ ﻧﻔِﻴﻬﺎ ﺇﳚﺎﺏ ﻭﻋﻤﻢ ﺍﻟﻔﺮﺍﺀ ﺍﳌﻨﻊ ﰲ ﺣﺮﻭﻑ ﺍﻟﻨﻔﻲ ﻭﻳﻌﲏ ﻣﺎ ،ﻻ ،ﺇﻥ،
ﻭﻟﻦ ﺍﻟﻨﺎﻓﻴﺎﺕ .ﻳﻨﻈﺮ :ﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ :ﺹ ،117ﻭﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ،246/1:ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ.256/1:
) (2ﰲ )ﻫـ( ﺷﺠﺎﻋﺎ.
) (3ﰲ )ﻫـ( ﺑﻜﺮ.
) (4ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ.253/1:
) (5ﻛﺎﻥ ...ﻳﻘﻮﻝ .ﺳﺎﻗﻄﺔ ﻣﻦ )ﻫـ(.
) (6ﻣﻦ ﺧﺼﺎﺋﺺ ﺧﱪ ﻛﺎﻥ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﺑﻦ ﺩﺭﺳﺘﻮﻳﻪ )ﺕ347ﻫـ( ،ﻭﻫﻮ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﻘﻊ ﺍﳌﺎﺿﻲ ﺧﱪ ﻛﺎﻥ ،ﻓﻼ
ﻳﻘﺎﻝ :ﻛﺎﻥ ﺯﻳﺪ ﻗﺎﻡ ،ﻭﻛﺬﺍ ﳝﻨﻊ ﳓﻮ :ﻳﻜﻮﻥ ﺯﻳﺪ ﻳﻘﻮﻡ ،ﺇﻻﱠ ﺃﻥ ﺍﳉﻤﻬﻮﺭ ﻻ ﳛﻜﻢ ﲟﻄﻠﻖ ﺍﳌﻨﻊ ،ﻗﺎﻟﹸﻮﺍ :ﻓﺈﻥ ﻭﻗﻊ ﻓﻼﺑـﺪ =
140
ﺇِﻥ ﻛﹶﺎﻥﹶ ﻗﹶﻤِﻴﺼﻪ ﻗﹸﺪ ﻣِﻦ ﻗﹸﺒﻞٍ ،(1)ﺇِﻥ ﻛﹸﻨﺘﻢ ﺀﺍﻣﻨﺘﻢ ﺑِﺎﻟﻠﹼﻪِ ،(2)ﺃﹶﻭﻟﹶﻢ ﺗﻜﹸﻮﻧﻮﺍﹾ ﺃﹶﻗﹾـﺴﻤﺘﻢ ﻣـﻦ
ﻗﹶﺒﻞﹸ ،(3)ﻭﻟﹶﻘﹶﺪ ﻛﹶﺎﻧﻮﺍﹾ ﻋﺎﻫﺪﻭﺍﹾ ﺍﻟﻠﱠﻪ ﻣِﻦ ﻗﹶﺒﻞﹸ ،(4)ﺇِﻥ ﻛﹸﻨﺘﻢ ﺧﺮﺟﺘﻢ ﺟِﻬﺎﺩﺍﹰ .(5)
= ﻣﻦ ﻗﺪ ﻇﺎﻫﺮﺓ ﺃﻭ ﻣﻘﺪﺭﺓ ﻟﺘﻔﻴﺪ ﺍﻟﺘﻘﺮﻳﺐ ﻣﻦ ﺍﳊﺎﻝ ،ﺇﺫﺍ ﱂ ﻳﺴﺘﻔﺪ ﻣﻦ ﳎﺮﺩ ﻛﺎﻥ ،ﻭﻛﺬﺍ ﻗﺎﻟﻮﺍ ﰲ :ﺃﺻـﺒﺢ ،ﻭﺃﻣـﺴﻰ
ﻭﺃﺿﺤﻰ ﻭﻇﻞ ،ﻭﺑﺎﺕ ،ﻭﺫﻫﺐ ﺍﺑﻦ ﻣﺎﻟﻚ ﺇﱃ ﲡﻮﻳﺰ ﻭﻗﻮﻉ ﺧﱪﻫﺎ ﻣﺎ ﺿﻴﺎ ﺑﻼ ﻗﺪ .ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﻟﺮﺿﻰ.199 ،198/2:
) (1ﻳﻮﺳﻒ ،ﻣﻦ ﺍﻵﻳﺔ ،26ﻭﲤﺎﻣﻬﺎ :ﻗﹶﺎﻝﹶ ﻫِﻲ ﺭﺍﻭﺩﺗﻨِﻲ ﻋﻦ ﻧﻔﹾﺴِﻲ ﻭﺷﻬِﺪ ﺷﺎﻫِﺪ ﻣﻦ ﺍﻫﻠِﻬﺎ ﺇِﻥ ﻛﹶﺎﻥﹶ ﻗﹶﻤِﻴﺼﻪ ﻗﹸﺪ ﻣِﻦ ﻗﹸﺒـﻞٍ
ﻓﹶﺼﺪﻗﹶﺖ ﻭﻫﻮ ﻣِﻦ ﺍﻟﻜﹶﺎﺫِﺑِﲔ.
) (2ﺍﻷﻧﻔﺎﻝ ،ﻣﻦ ﺍﻵﻳﺔ ،41ﻭﲤﺎﻣﻬﺎ :ﻭﺍﻋﻠﹶﻤﻮﺍﹾ ﺃﹶﻧﻤﺎ ﻏﹶﻨِﻤﺘﻢ ﻣﻦ ﺷﻲﺀٍ ﻓﹶﺄﹶﻥﱠ ﻟِﻠﹼﻪِ ﺧﻤﺴﻪ ﻭﻟِﻠﺮﺳﻮﻝِ ﻭﻟِﺬِﻱ ﺍﻟﹾﻘﹸﺮﺑﻰ ﻭﺍﻟﹾﻴﺘـﺎﻣﻰ
ﻭﺍﻟﹾﻤﺴﺎﻛِﲔِ ﻭﺍﺑﻦِ ﺍﻟﺴﺒِﻴﻞِ ﺇِﻥ ﻛﹸﻨﺘﻢ ﺀﺍﻣﻨﺘﻢ ﺑِﺎﻟﻠﹼﻪِ ﻭﻣﺎ ﺃﹶﻧﺰﻟﹾﻨﺎ ﻋﻠﹶﻰ ﻋﺒﺪِﻧﺎ ﻳﻮﻡ ﺍﻟﹾﻔﹸﺮﻗﹶﺎﻥِ ﻳﻮﻡ ﺍﻟﹾﺘﻘﹶﻰ ﺍﻟﹾﺠﻤﻌﺎﻥِ ﻭﺍﻟﻠﹼﻪ ﻋﻠﹶﻰ ﻛﹸـﻞﱢ
ﺷﻲﺀٍ ﻗﹶﺪِﻳﺮ.
) (3ﺇﺑﺮﺍﻫﻴﻢ ،ﻣﻦ ﺍﻵﻳﺔ ،44ﻭﲤﺎﻣﻬﺎ :ﻭﺃﹶﻧﺬِﺭِ ﺍﻟﻨﺎﺱ ﻳﻮﻡ ﻳﺎﹾﺗِﻴﻬِﻢ ﺍﻟﹾﻌﺬﹶﺍﺏ ﻓﹶﻴﻘﹸﻮﻝﹸ ﺍﻟﱠﺬِﻳﻦ ﻇﹶﻠﹶﻤﻮﺍﹾ ﺭﺑﻨﺎ ﺃﹶﺧﺮﻧﺎ ﺇِﻟﹶﻰ ﺃﹶﺟﻞٍ ﻗﹶﺮِﻳـﺐٍ
ﻧﺠِﺐ ﺩﻋﻮﺗﻚ ﻭﻧﺘﺒِﻊِ ﺍﻟﺮﺳﻞﹶ ﺃﹶﻭﻟﹶﻢ ﺗﻜﹸﻮﻧﻮﺍﹾ ﺃﹶﻗﹾﺴﻤﺘﻢ ﻣﻦ ﻗﹶﺒﻞﹸ ﻣﺎ ﻟﹶﻜﹸﻢ ﻣﻦ ﺯﻭﺍﻝٍ .
) (4ﺍﻷﺣﺰﺍﺏ ،ﻣﻦ ﺍﻵﻳﺔ ،15ﻳﻨﻈﺮ ﲤﺎﻣﻬﺎ :ﺹ.127
) (5ﺍﳌﻤﺘﺤﻨﺔ ،ﻣﻦ ﺍﻵﻳﺔ ،01ﻭﲤﺎﻣﻬﺎ :ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﱠﺬِﻳﻦ ﺀﺍﻣﻨﻮﺍﹾ ﻟﹶﺎ ﺗﺘﺨِﺬﹸﻭﺍﹾ ﻋﺪﻭﻱ ﻭﻋﺪﻭﻛﹸﻢ ﺃﹶﻭﻟِﻴﺎﺀ ﺗﻠﹾﻘﹸﻮﻥﹶ ﺇِﻟﹶﻴﻬِﻢ ﺑِﺎﻟﹾﻤﻮﺩﺓِ ﻭﻗﹶﺪ
ﻛﹶﻔﹶﺮﻭﺍ ﺑِﻤﺎ ﺟﺎﺀﻛﹸﻢ ﻣﻦ ﺍﻟﹾﺤﻖ ﻳﺨﺮِﺟﻮﻥﹶ ﺍﻟﺮﺳﻮﻝﹶ ﻭﺇِﻳﺎﻛﹸﻢ ﺃﹶﻥ ﺗﺆﻣِﻨﻮﺍﹾ ﺑِﺎﻟﻠﱠﻪِ ﺭﺑﻜﹸﻢ ﺇِﻥ ﻛﹸﻨﺘﻢ ﺧﺮﺟﺘﻢ ﺟِﻬﺎﺩﺍﹰ ﻓِﻲ ﺳﺒِﻴﻠِﻲ ﻭﺍﺑﺘِﻐﺎﺀ
ﻣﺮﺿﺎﺗِﻲ ﺗﺴِﺮﻭﻥﹶ ﺇِﻟﹶﻴﻬِﻢ ﺑِﺎﻟﹾﻤﻮﺩﺓِ ﻭﺃﹶﻧﺎ ﺃﹶﻋﻠﹶﻢ ﺑِﻤﺎ ﺃﹶﺧﻔﹶﻴﺘﻢ ﻭﻣﺎ ﺃﹶﻋﻠﹶﻨﺘﻢ ﻭﻣﻦ ﻳﻔﹾﻌﻠﹾﻪ ﻣِﻨﻜﹸﻢ ﻓﹶﻘﹶﺪ ﺿﻞﱠ ﺳﻮﺍﺀ ﺍﻟﺴﺒِﻴﻞِ .
141
] ﺇِﻥﱠ ﻭﺃﹶﺧـﻮﺍﺗﻬـﺎ [
ﻭﻟﹶﻤﺎ ﻓﹶﺮﻍﹶ ﻣِﻦ ﻛﹶﺎﻥﹶ /ﻭﺃﹶﺧﻮﺍﺗِﻬﺎ ،ﺷﺮﻉ ﰲ ﺇِﻥﱠ ﻭﺃﹶﺧﻮﺍﺗِﻬﺎ ﻓﹶﻘﹶﺎﻝﹶ) :ﻓﹶﺄﹶﻣﺎ ﺇِﻥﱠ ﻭﺃﹶﺧﻮﺍﺗِﻬﺎ ﻓﹶﺈِﻧﻬــﺎ ]34ﻭ[
ﺗﻨﺼِﺐ ﺍﻻِﺳﻢ- (ﺃﹶﻱِ ﺍﻟﹾﻤﺒﺘﺪﺃﹶ -ﻭﻳﺴﻤﻰ ﺍِﺳﻤﻬﺎ) ،ﻭﺗﺮﻓﹶﻊ ﺍﻟﹾﺨﺒﺮ- (ﺃﹶﻱِ ﺍﻟﹾﺨﺒﺮ -ﻭﻳﺴﻤﻰ ﺧﺒﺮﻫﺎ .ﻭﻣﺎ
ﺫﹶﻛﹶﺮﻩ ﻣِﻦ ﺃﹶﻧﻬﺎ ﺗﺮﻓﹶﻊ ﺍﻟﹾﺨﺒﺮ ﻫﻮ ﺍﻟﹾﻤﺸﻬﻮﺭ ،ﻭﻫﻮ ﻣﺬﹾﻫﺐ ﺍﻟﺒﺼﺮِﻳﲔ؛ ﻷﻧﻬﻢ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ» :ﺗﻨﺼِﺐ ﺍﻻِﺳـ ﻢ
ﺗﺸﺒِﻴﻬﺎ ﺑِﺎﻟﹾﻤﻔﹾﻌﻮﻝِ ﺍﻟﹾﻤﺘﻘﹶﺪﻡِ ،ﻭﺗﺮﻓﹶﻊ ﺍﻟﹾﺨﺒﺮ ﺗﺸﺒِﻴﻬﺎ ﺑِﺎﻟﻔﹶﺎﻋِﻞِ ،ﻭﺃﹸﺧﺮ ﻭﺟﻮﺑﺎ ﻣﺎ ﺃﹶﺻﻠﹸﻪ ﺍﻟﺘﻘﹾـﺪِﻳﻢ ﺇِﺷـﻌﺎﺭﺍ
) (1
ﺑِﺎﻟﻨﻴﺎﺑﺔِ ﻋﻦِ ﺍﻟﻔِﻌﻞِ«.
ﻭﻗِﻴﻞﹶ» :ﺇِﻥﱠ ﺍﻟﹾﺨﺒﺮ ﻣﺮﻓﹸﻮﻉ ﺑِﻤﺎ ﻛﹶﺎﻥﹶ ﻣﺮﻓﹸﻮﻋﺎ ﻗﹶﺒﻞﹶ ﺩﺧﻮﻟِﻬﺎ ،ﻭﻫِﻲ ﻣﺨﺘﺼﺔﹲ ﺑِﺎﻻِﺳﻢِ ﻓﹶﺤﻘﱡﻬـﺎ ﺃﹶ ﹾﻥ
ﺗﻌﻤِﻞﹶ ﺍﻟﹾﺠﺮ ،ﻭﻟﹶﻜِﻦ ﻋﻤِﻠﹶﺖ ﻏﹶﻴﺮﻩ ﺑِﺎﻟﹾﺤﻤﻞِ ﻋﻠﹶﻰ ﺍﻟﹾﺠﺎﺭ ﺑِﺠﺎﻣِﻊِ ﺍﻻِﺧﺘِﺼﺎﺹِ ،ﻭﻫِﻲ ﻣﺒﻨِﻴﺔﹲ ﻋﻠﹶﻰ ﺍﻟﹾﺤﺮﻛﹶـﺔِ
) (2
ﻟِﺄﹶﺟﻞِ ﺍِﻟﹾﺘِﻘﹶﺎﺀِ ﺍﻟﺴﺎﻛِﻨﻴﻦِ ﻭﻛﹶﺎﻧﺖ ﻓﹶﺘﺤﺔﹰ ﻟِﺨِﻔﱠﺘِﻬﺎ ،ﻭﻟِﻤﻨﺎﺳﺒﺔِ ﺍﻟﻌﻤﻞِ ﺃﹶﻳﻀﺎ«.
) (3
)ﻭﻫِﻲ (ﺳِﺘﺔﹸ ﺃﹶﺣﺮﻑٍ:
)ﺇِﻥﱠ(- :ﺑِﻜﹶﺴﺮِ ﺍﳍﹶﻤﺰﺓِ ﻭﺗﺸﺪِﻳﺪِ ﺍﻟﻨﻮﻥِ ،-ﻭﻫِﻲ ﺃﹸﻡ ﺍﻟﺒﺎﺏِ) ،ﻭﺃﹶﻥﱠ( ﻭﻫِﻲ- ﺑِﻔﹶﺘﺢِ ﺍﳍﹶﻤﺰﺓِ ﻭﺗﺸﺪِﻳﺪِ
ﺍﻟﻨﻮﻥِ) -ﻭﻛﹶﺄﹶﻥﱠ() ،ﻭﻟﹶﻜِﻦ- (ﺑِﺘﺸﺪِﻳﺪِ ﺍﻟﻨﻮﻥِ ﻓِﻴﻬِﻤﺎ) -ﻭﻟﹶﻴﺖ- (ﺑِﺎﻟﹾﻤﺜﹶﻨﺎﺓِ ﻣِﻦ ﻓﹶﻮﻕٍ) -ﻭﻟﹶﻌﻞﱠ( -ﺑِﺘﺸﺪِﻳﺪِ
ﺁﺧﺮِﻫﺎ -ﻭﺗﺴﻤﻰ ﻫﺬِﻩِ ﺣﺮﻭﻓﹰﺎ ﻣﺸﺒﻬﺔﹰ ﺑِﺎﻷَﻓﹾﻌﺎﻝِ ،ﺇﻣﺎ ﻟِﺒِﻨﺎﺋِﻬﺎ ﻋﻠﹶﻰ ﺍﻟﻔﹶﺘﺢِ ﻓﹶﺄﹶﺷﺒﻬﺖِ ﺍﻟﻔِﻌـﻞﹶ ﺍﻟﹾﻤﺎﺿِـﻲ،
ﻭﻟِﺠﻮﺍﺯِ ﺩﺧﻮﻝِ ﻧﻮﻥِ ﺍﻟﻮِﻗﹶﺎﻳﺔِ ﻋﻠﹶﻴﻬﺎ ،ﺗﻘﹸﻮﻝﹸ :ﺇِﻧﻨِﻲ ﻛﹶﻤﺎ ﺗﻘﹸﻮﻝﹸ :ﺿﺮﺑﻨِﻲ؛ ﻭﻷﻥﱠ ﰲ ﻛﹸﻞﱢ ﻭﺍﺣِﺪﺓٍ ﻣِﻨﻬﺎ ﻣﻌﻨﻰ
ﺍﻟﻔِﻌﻞِ ﻛﹶﻤﺎ ﺳﻴﺄﹾﺗِﻲ) .ﺗﻘﹸﻮﻝﹸ :ﺇِﻥﹼ ﺯﻳﺪﺍ ﻗﹶﺎﺋِﻢ ،(ﻭﺃﹶﻋﺠﺒﻨِﻲ ﺃﹶﻥﱠ ﺯﻳﺪﺍ ﻣﻨﻄﹶﻠِﻖ" ،ﻓﹶﺄﹶﻋﺠﺐ "ﻓِﻌـﻞﹸ ﻣـﺎﺽٍ،
ﻭﺍﻟﻨﻮﻥﹸ ﻧﻮﻥﹸ ﺍﻟﻮِﻗﹶﺎﻳﺔِ ﻭ"ﺍﻟﻴﺎﺀُ" ﻣﻔﹾﻌﻮﻝﹲ ﺑِﻪِ ،ﻭ"ﺃﹶﻥﱠ" ﺣﺮﻑ ﺗﺄﹾﻛِﻴﺪٍ ﻭﻧﺼﺐٍ ﻭﺯﻳﺪﺍ ﺍِﺳﻤﻬﺎ ،ﻭﻣﻨﻄﹶﻠِﻖ ﺧﺒﺮﻫﺎ،
) (4
ﻭﺃﹶﻥﱠ ﻭﺧﺒﺮﻫﺎ ﰲ ﺗﺄﹾﻭِﻳﻞِ ﻣﺼﺪﺭٍ ﻣﺮﻓﹸﻮﻉٍ ﻋﻠﹶﻰ ﺃﹶﻧﻪ ﻓﹶﺎﻋِﻞﹸ ﺃﹶﻋﺠﺒﻨِﻲ ،ﻭﺍﻟﺘﻘﹾﺪِﻳﺮ ﺃﹶﻋﺠﺒﻨِﻲ ﺍِﻧﻄِﻼﹸﻕ ﺯﻳﺪٍ.
) (1ﺫﻫﺐ ﺍﻟﺒﺼﺮﻳﻮﻥ ﺇﱃ ﺃﻥ ﺇﻥﱠ ﻭﺃﺧﻮﺍﺎ ﺗﻨﺼﺐ ﺍﻻﺳﻢ ﺗﺸﺒﻴﻬﺎ ﺑﺎﳌﻔﻌﻮﻝ ،ﻭﺗﺮﻓﻊ ﺍﳋﱪ ﺗﺸﺒﻴﻬﺎ ﺑﺎﻟﻔﺎﻋﻞ ،ﻭﺫﻫﺐ ﺍﻟﻜﻮﻓﻴﻮﻥ
ﻭﺗﺒﻌﻬﻢ ﺍﻟﺴﻬﻴﻠﻲ ﺇﱃ ﺃﺎ ﻻ ﺗﺮﻓﻊ ﺍﳋﱪ ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﺑﺎﻗﻴﺎ ﻋﻠﹶﻰ ﺭﻓﻌﻪ ﻗﺒـﻞ ﺩﺧﻮﳍـﺎ .ﻳﻨﻈـﺮ :ﺍﻹﻧـﺼﺎﻑ ﰲ ﻣـﺴﺎﺋﻞ
ﺍﳋﻼﻑ ،179/1:ﻭﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ :ﺹ ،122ﻭﺍﺭﺗﺸﺎﻑ ﺍﻟﻀﺮﺏ.128/2:
) (2ﻳﻨﻈﺮ :ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ.128/2 :
) (3ﺃﻗﺮ ﺳﻴﺒﻮﻳﻪ)ﺕ180ﻫـ( ﺃﻥ ﻋﺪﺩﻫﺎ ﲬﺴﺔ ﻓﻘﻂ ﻭﺫﻟﻚ ﺑﺈﺳﻘﺎﻁ ﺃﻥﱠ ﺍﳌﻔﺘﻮﺣﺔ ،ﻭﻋﺪﻫﺎ ﺍﺑﻦ ﻫﺸﺎﻡ)ﺕ761ﻫـ( ﲦﺎﻧﻴﺔ
ﺑﺈﺿﺎﻓﺔ ﻋﺴﻰ ،ﻭﻻ ﺍﻟﻨﺎﻓﻴﺔ ﻟﻠﺠﻨﺲ .ﻳﻨﻈﺮ :ﺍﻟﻜﺘﺎﺏ ،131/2:ﻭﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ.330 ،239/1:
) (4ﺯﺍﺩ ﺍﻟﺒﺼﺮﻳﻮﻥ ﻭﺟﻬﲔ ﺁﺧﺮﻳﻦ ﻭﳘﺎ :ﺇﻥ ﻫﺬﻩ ﺍﻷﺣﺮﻑ ﻋﻠﹶﻰ ﻭﺯﻥ ﺍﻟﻔﻌﻞ ﻭﺃﻥﱠ ﻓِﻴﻬﺎ ﻣﻌﻨﻰ ﺍﻟﻔﻌـﻞ ،ﻓﻤﻌﻨـﻰ ﺇﻥﱠ ،ﻭﺃﻥﱠ
ﺣﻘﱠﻘﺖ ﻭﻣﻌﻨﻰ ﻛﺄﻥﱠ ﺷﺒﻬﺖ ،ﻭﻟﻜﻦ ﺍﺳﺘﺪﺭﻛﺖ ،ﻭﻟﻴﺖ ﲤﻨﻴﺖ ،ﻭﻟﻌﻞﱠ ﺗﺮﺟﻴﺖ .ﻳﻨﻈﺮ :ﺍﻹﻧﺼﺎﻑ ﰲ ﻣﺴﺎﺋﻞ ﺍﳋـﻼﻑ:
،178/1ﻭﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ :ﺹ.122
142
) (1ﻫﻨﺎﻙ ﺗﻜﺮﺍﺭ ﻗﺎﻡ ﺑﻪ ﺍﻟﻨﺎﺳﺦ ﻭﻫﻲ ﺍﳉﻤﻠﺔ ﻣﻦ] :ﻟﻠﺘﻮﻛﻴﺪ ﺃﻱ ﺗﻮﻛﻴﺪ ﺣﻜﻢ ﺍﳋﱪ ...ﰲ ﻣﻮﺿﻊ ﺍﳉﻤﻠﺔ[ﻭﺃﻇﻨﻪ ﺳﻬﻮﺍ ﻣﻨﻪ.
) (2ﻳﻨﻈﺮ :ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ.333/1:
) (3ﺳﺎﻗﻄﺔ ﻣﻦ )ﻫـ(.
) (4ﻳﻨﻈﺮ :ﺍﺭﺗﺸﺎﻑ ﺍﻟﻀﺮﺏ ،128/2:ﻭﻣﻐﲏ ﺍﻟﻠﱠﺒﻴﺐ.475/1:
) (5ﻣﺮﻛﱠﺐ ﻣﻦ ﺍﻟﻜﺎﻑ ﻭﺃﻥﱠ .ﻳﻨﻈﺮ :ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ.328/1:
) (6ﻫﻮ ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﻟﺴﻴﺪ ﺍﻟﺒﻄﻠﻴﻮﺳِﻲ ﺍﻟﻨﺤﻮﻱ ،ﻛﺎﻥ ﻋﺎﳌﹰﺎ ﺑﺎﻵﺩﺍﺏ ﻭﺍﻟﻠﱡﻐﺎﺕ ،ﺳﻜﻦ ﻣﺪﻳﻨﺔ ﺑﻠﹶﻨـﺴِﻴﺔ
ﻛﺎﻥ ﺣﺴﻦ ﺍﻟﺘﻌﻠﻴﻢ ،ﺛﻘﺔ ﺗﻮﰲ ﺳﻨﺔ521ﻫـ ،ﻣﻦ ﺗﺼﺎﻧﻴﻔﻪ :ﻛﺘﺎﺏ :ﺍﻻﻗﺘﻀﺎﺏ ﰲ ﺷﺮﺡ ﺃﺩﺏ ﺍﻟﻜﺘﺎﺏ ﻭﻛﺘﺎﺏ ﰲ ﺍﳊﺮﻭﻑ
ﺍﳋﻤﺴﺔ ﻭﻫﻲ ﺍﻟﺴﲔ ﻭﺍﻟﺼﺎﺩ ،ﻭﺍﻟﻀﺎﺩ ،ﻭﺍﻟﻄﺎﺀ ،ﻭﺍﻟﺬﺍﻝ .ﻳﻨﻈﺮ :ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ ،79/3:ﻭﺍﻷﻋﻼﻡ.123/4:
) (7ﻳﻨﻈﺮ ﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ.323/1:
) (8ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﻮﺍﻓﺮ ،ﻷﰊ ﺍﻟﻌﺘﺎﻫﻴﺔ.ﻳﻨﻈﺮ :ﺩﻳﻮﺍﻥ ﺃﰊ ﺍﻟﻌﺘﺎﻫﻴﺔ ،ﺗﺢ :ﺻﻼﺡ ﺍﻟﺪﻳـﻦ ﺍﳍﻮﺍﺭﻱ ،ﺩﺍﺭ ﻣﻜﺘﺒﺔ ﺍﳍﻼﻝ ،ﺑﲑﻭﺕ=
143
ﺃﹶﻭ ﻣﺎ ﻓِﻴﻪِ ﻋﺴﺮ ،ﻛﹶﻘﹶﻮﻝِ ﺍﻟﹾﻤﻌﺪِﻡِ ﺍﻵﻳِﺲِ :ﻟﹶﻴﺖ ﻟِﻲ ﻗِﻨﻄﹶﺎﺭﺍ ﻣِﻦ ﺫﹶﻫﺐٍ.
) (1
)ﻭﻣﻌﻨﻰ ﻟﹶﻌﻞﱠ ﻟِﻠﹾﺘﺮﺟِﻲ( ،ﻭﻫﻮ ﻃﹶﻠﹶﺐ ﺍﻟﹾﻤﺤﺒﻮﺏِ ﺍﻟﹾﻤﺴﺘﻘﹾﺮﺏِ ﺣﺼﻮﻟﹸﻪ ﻛﹶﻘﹶﻮﻟِﻚ:ﻟﹶﻌﻞﱠ ﺍﷲَ ﻳﺮﺣﻤﻨﺎ.
)ﻭﺍﻟﺘﻮﻗﱡﻊِ() ،(2ﻭﻋﺒﺮ ﻋﻨﻪ ﻗﹶﻮﻡ ﺑِﺎﻟﺘﺮﺟِﻲ ﰲ ﺍﻟﹾﻤﺤﺒﻮﺏِ ﻭﺍﻹِﺷﻔﹶﺎﻕِ ﰲ ﺍﻟﹾﻤﻜﹾﺮﻭﻩِ ،ﻭﻟﹶﻜِﻦ ﺍﻟﹾﻤﺮﺍﺩ ﺑِﻪِ ﻫﻨـﺎ
) (4
ﺍﻹِﺷﻔﹶﺎﻕ ﰲ ﺍﳌﹶﻜﹾﺮﻭﻩِ) ،(3ﳓﻮ:ﻟﹶﻌﻞﱠ ﺯﻳﺪﺍ ﻫﺎﻟِﻚ؛ ﻓﹶﺈِﻥﱠ ﺍﳍﹶﻼﹶﻙ ﳑﺎ ﻳﻜﹾﺮﻩ ،ﻭﻣِﻨﻪ:ﻓﹶﻠﹶﻌﻠﱠﻚ ﺑﺎﺧِﻊ ﻧﻔﹾﺴﻚ
]35ﻭ[ ﻭﺍﻟﻔﹶﺮﻕ ﺑﻴﻦ ﻟﹶﻴﺖ ،ﻭﻟﹶﻌﻞﱠ ،ﻫﻮ ﺃﹶﻥﹾ ﻟﹶﻴﺖ ﻳﺘﻤﻨﻰ ﺑِﻬﺎ ﻣﺎ ﻳﻤﻜِﻦ /ﻭﻗﹸﻮﻋﻪ ،ﻭﻣﺎﻻﹶ ﻳﻤﻜِﻦ ﻭﻗﹸﻮﻋﻪ ،ﻭﻟﹶﻌـﻞﱠ ﻻﹶ
) (5
ﻳﺘﺮﺟﻰ ﺑِﻬﺎ ﺇِﻻﱠ ﻣﺎ ﻳﻤﻜِﻦ ﻭﻗﹸﻮﻋﻪ،ﻭﻗﹶﺪ ﻳﻘﹸﺎﻝﹸ ﰲ ﻟﹶﻌﻞﱠ :ﻋﻞﱠ ،ﻭﻟﹶﻌﻦ ،ﻭﻋﻦ ،ﻭﻷَﻥﱠ ،ﻭﺇِﻥﱠ ﻭﺭﻋﻦ ،ﻭﻟﹶﻌﻠﱠﺖ
ﻗﹶﺎﻝﹶ ﺑﻌﻀﻬﻢ ﻭﻣﻌﻨﻰ ﺇِﻥﱠ ،ﻭﺃﹶﻥﱠ ﻟِﻠﹾﺘﻮﻛِﻴﺪِ ..ﺇﱁ ﺿﻌِﻴﻒ ،ﺇِﺫﹾ ﻛﹶﺎﻥﹶ ﺍﻟﺼﻮﺍﺏ ﺃﹶﻥﹾ ﻳﺴﻘِﻂﹶ ﺍﻟﻼﱠﻡ ،ﺃﹶﻭِ ﺍﻟﹾﻤﻌﻨﻰ.
ﻭﻫﺬِﻩ ﺍﻟﹾﺤﺮﻭﻑ ﻻﹶ ﻳِﺠﻮﺯ ﺗﻘﹾﺪِﻳﻢ ﺧﺒﺮِﻫﺎ ﻋﻠﹶﻴﻬﺎ ﻟِﺠﻤﻮﺩِﻫﺎ ،ﻭﻻﹶ ﺗﻘﹾﺪِﳝﻪ ﻋﻠﹶﻰ ﺃﹶﲰﺎﺋِﻬﺎ ﺇِﻻﱠ ﺇﹶﺫﹶﺍ ﻛﹶﺎﻥﹶ
ﺍﳋﹶﺒﺮ ﻇﹶﺮﻓﹰﺎ ،ﺃﹶﻭ ﺟﺎﺭﺍ ﻭﻣﺠﺮﻭﺭﺍ) ،(6ﻛﹶﻘﻮﻟﻪِ ﺗﻌﺎﱃ:ﺇِﻥﱠ ﻟﹶﺪﻳﻨﺎ ﺃﹶﻧﻜﹶﺎﻻﹰ ﻭﺟﺤِﻴﻤﺎﹰ ،(7)ﺇِﻥﱠ ﻟﹶﻚ ﻟﹶﺄﹶﺟﺮﺍﹰ ﻏﹶﻴﺮ
ﻣﻤﻨﻮﻥٍ ،(8)ﺇِﻥﱠ ﻓِﻲ ﺫﹶﻟِﻚ ﻟﹶﻌِﺒﺮﺓﹰ ،(9)ﺇِﻥﱠ ﻟِﻠﹾﻤﺘﻘِﲔ ﻣﻔﹶﺎﺯﺍﹰ ،(10)ﻭﺇِﻥﱠ ﻟﹶﻨﺎ ﻟﹶﻠﹾﺂﺧِﺮﺓﹶ ﻭﺍﻟﹾﺄﹸﻭﻟﹶﻰ.(11)
= ﻁ2004 ،1ﻡ :ﺹ .44ﻭﺍﻟﺸﻄﺮ ﺍﻷﻭﻝ ﳐﺘﻞ ﺍﻟﻮﺯﻥ ،ﻭﺻﻮﺍﺑﻪ :ﺃﻻ ﻟﻴﺖ ﺍﻟﺸﺒﺎﺏ ﻳﻌﻮﺩ ﻳﻮﻣﺎ ....................
ﺑﻜﻴﺖ ﻋﻠﹶﻰ ﺍﻟﺸﺒﺎﺏ ﺑﺪﻣﻊِ ﻋﻴﲏ ﻓﻠﻢ ﻳﻐﻦِ ﺍﻟﺒﻜﺎﺀ ﻭﻻ ﺍﻟﻨﺤﻴـﺐ ﻭﺍﻟﺒﻴﺖ ﻣﻦ ﻗﺼﻴﺪﺓ ﻣﻄﻠﻌﻬﺎ:
ﻭﺃﺑﻮ ﺍﻟﻌﺘﺎﻫﻴﺔ ﻫﻮ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺳﻮﻳﺪ ﺑﻦ ﻛﻴﺴﺎﻥ ،ﻭﻟﺪ ﻋﺎﻡ 130ﻫـ ﻧﺸﺄ ﺑﺎﻟﻜﻮﻓﺔ ،ﺷﺎﻋﺮ ﻋﺒﺎﺳﻲ
ﻟﻄﻴﻒ ﺍﳌﻌﺎﱐ ،ﺳﻬﻞ ﺍﻷﻟﻔﺎﻅ ،ﻋﺮِﻑ ﺑﺘﻴﺎﺭ ﺍﻟﺰﻫﺪ ،ﺗﻮﰲ ﺑﺒﻐﺪﺍﺩ ﻋﺎﻡ 210ﻫـ ،ﻣﻦ ﺁﺛﺎﺭﻩ ﺩﻳﻮﺍﻥ ﺷﻌﺮ .ﻳﻨﻈـﺮ :ﺍﻟـﺸﻌﺮ
ﻭﺍﻟﺸﻌﺮﺍﺀ :ﺹ ،538ﻭﺍﻷﻏﺎﱐ ،3/4:ﻭﺍﻷﻋﻼﻡ.321/1:
) (1ﻳﻨﻈﺮ :ﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ.163
) (2ﺳﺎﻗﻄﺔ ﻣﻦ )ﻫـ(.
) (3ﺯﻋﻢ ﺍﻷﺧﻔﺶ)ﺕ221ﻫـ( ﻭﺍﻟﻜﺴﺎﺋﻲ)ﺕ189ﻫـ( ﺃﻥ ﻟﻌﻞﱠ ﲣﺮﺝ ﺇﱃ ﻣﻌﻨﻰ ﺍﻟﺘﻌﻠﻴـﻞ ،ﻭﻗـﺎﻝ ﺍﻟﻜﻮﻓﻴـﻮﻥ ﻫـﻲ
ﻟﻼﺳﺘﻔﻬﺎﻡ .ﻳﻨﻈﺮ :ﺍﺭﺗﺸﺎﻑ ﺍﻟﻀﺮﺏ ،130/2:ﻭﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ،329/1:ﻭﻣﻐﲏ ﺍﻟﻠﱠﺒﻴﺐ.471/1:
) (4ﺍﻟﻜﻬﻒ ،ﻣﻦ ﺍﻵﻳﺔ ،06ﻭﲤﺎﻣﻬﺎ :ﻓﹶﻠﹶﻌﻠﱠﻚ ﺑﺎﺧِﻊ ﻧﻔﹾﺴﻚ ﻋﻠﹶﻰ ﺁﺛﹶﺎﺭِﻫِﻢ ﺇِﻥ ﻟﱠﻢ ﻳﺆﻣِﻨﻮﺍﹾ ﺑِﻬﺬﹶﺍ ﺍﻟﹾﺤﺪِﻳﺚِ ﺃﹶﺳﻔﺎﹰ .
) (5ﻗﺎﻝ ﺍﻟﻌﺮﺏ :ﻟﻌﻞﱠ ،ﻭﻟﹶﻌﻠﹾﻦ ،ﻭﻟﻌﻦ ﺑﺎﻟﻌﲔ ﻏﲑ ﺍﳌﻌﺠﻤﺔ ﻭﻟﻐﻦ ﺑﺎﻟﻌﲔ ﺍﳌﻌﺠﻤﺔ ،ﻭﺭﻋﻦ ،ﻭﻋﻦ ،ﻭﻏﹶﻦ ،ﻭﻟﻐﻞﱠ ،ﻭﻏﹶﻞﱠ .ﻳﻨﻈﺮ:
ﺍﻹﻧﺼﺎﻑ ﰲ ﻣﺴﺎﺋﻞ ﺍﳋﻼﻑ.225 ،224/1:
) (6ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ.320/1:
) (7ﺍﳌﺰﻣﻞ.12
) (8ﺍﻟﻘﻠﻢ ،ﻣﻦ ﺍﻵﻳﺔ ،03ﻭﲤﺎﻣﻬﺎ :ﻭﺇِﻥﱠ ﻟﹶﻚ ﻟﹶﺄﹶﺟﺮﺍﹰ ﻏﹶﻴﺮ ﻣﻤﻨﻮﻥٍ .
) (9ﺁﻝ ﻋﻤﺮﺍﻥ ،ﻣﻦ ﺍﻵﻳﺔ ،13ﻭﲤﺎﻣﻬﺎ :ﻗﹶﺪ ﻛﹶﺎﻥﹶ ﻟﹶﻜﹸﻢ ﺀﺍﻳﺔﹲ ﻓِﻲ ﻓِﺌﹶﺘﻴﻦِ ﺍﻟﹾﺘﻘﹶﺘﺎ ﻓِﺌﹶﺔﹲ ﺗﻘﹶﺎﺗِﻞﹸ ﻓِﻲ ﺳﺒِﻴﻞِ ﺍﻟﻠﹼﻪِ ﻭﺃﹸﺧﺮﻯ ﻛﹶﺎﻓِﺮﺓﹲ ﻳﺮﻭﻧﻬﻢ
ﻣﺜﹾﻠﹶﻴﻬِﻢ ﺭﺃﹾﻱ ﺍﻟﹾﻌﻴﻦِ ﻭﺍﻟﻠﹼﻪ ﻳﺆﻳﺪ ﺑِﻨﺼﺮِﻩِ ﻣﻦ ﻳﺸﺎﺀُ ﺇِﻥﱠ ﻓِﻲ ﺫﹶﻟِﻚ ﻟﹶﻌِﺒﺮﺓﹰ ﻟﱠﺄﹸﻭﻟِﻲ ﺍﻷَﺑﺼﺎﺭِ .
) (10ﺍﻟﻨﺒﺄ.31
) (11ﺍﻟﻠﻴﻞ.13
144
ﻭﺍﻋﻠﹶﻢ ،ﺃﹶﻧﻪ ﻻﹶ ﻳﺠﻮﺯ ﺃﹶﻥﹾ ﺗﻘﹸﻮﻝﹶ :ﺇِﻥﱠ ﻣﺎ ﺗﺼﻨﻊ ﺃﹶﺻﻨﻊ ﻣِﺜﹾﻠﹶﻪ ،ﻓﹶﺘﺠﻌﻞﹶ "ﻣﺎ" ﺍﻟﺸﺮﻃِﻴﺔﹶ ﺍِﺳﻤﺎ ﻟِﺈﻥﱠ ،ﻭﺇِﻥﹾ ﻛﹶﺎ ﹶﻥ
ﻳﺠﻮﺯ ﺃﹶﻥﹾ ﺗﻜﹸﻮﻥﹶ ﻣﺒﺘﺪﺃﹰ .ﻭﻻﹶ ﺃﹶﻧﻤﺎ ﻋِﻨﺪﻙ ﺣﺴﻦ ،ﻭﻻﹶ ﺃﹶﻧﻤﺎ ﺃﹶﺣﺴﻦ ﺯﻳﺪﺍ ،ﻭﻻﹶ ﺇِﻥﹾ ﻛﹶﻢ ﻏﹸﻼﹶﻡٍ ﻋِﻨﺪِﻱ ،ﻭﻻﹶ
ﺇِﻥﹾ ﺃﹶﻳﻤﻦ ﺍﷲِ ﻗﹶﺴﻢ ،ﻭﻟﹶﻌﻞﱠ ﺃﹶﻣﺮ ﺍﷲِ ،ﻭﻟﹶﻌﻤﺮ ﺍﷲِ ﻛﹶﺬِﻟﹶﻚ؛ ﻷَﻥﱠ "ﻣﺎ" ﺍﻟﺸﺮﻃِﻴﺔﹶ ،ﻭﺍﻻِﺳﺘِﻔﹾﻬﺎﻣِﻴﺔﹶ ﻭﺍﻟﺘﻌﺠﺒِﻴـﺔﹶ،
ﻭﻛﹶﻢ ﺍﻟﹾﺨﺒﺮِﻳﺔﹶ ﻟﹶﻬﺎ ﺻﺪﺭ ﺍﻟﻜﹶﻼﹶﻡِ ،ﻭﺃﹶﻣﺎ ﺃﹶﻳﻤﻦ ﺍﷲِ ،ﻭﻟﹶﻌﻤﺮ ﺍﷲِ ﻓﹶـﺸﺎﺫﱠﺍﻥِ ﻻﹶ ﻳﻘﹶـﺎﺱ ﻋﻠﹶﻴﻬِﻤـﺎ ﺇِﺫﹾ ﻟﹶـﻢ
ﺗﺴﺘﻌﻤِﻠﹾﻬﻤﺎ ﺍﻟﻌﺮﺏ ﺇِﻻﱠ ﻣﺒﺘﺪﺃﹶﻳﻦِ.
ﻭﺇِﻥﱠ ﻛﹸﻞﱠ ﺷﻲﺀٍ ﻛﹶﺎﻥﹶ ﺧﺒﺮﺍ ﻟِﻤﺒﺘﺪﺇٍ ،ﻳﻜﹸﻮﻥﹸ ﺧﺒﺮﺍ ﻟِﻬﺬِﻩِ ﺍﻟﹾﺤﺮﻭﻑِ ،ﺇِﻻﱠ ﺍﻟﹾﺠﻤﻞﹶ ﺍﻟﱠﺘِﻲ ﻻﹶ ﺗﺤﺘﻤِـﻞﹸ
ﺍﻟﺼﺪﻕ ﻭﺍﻟﻜﹶﺬِﺏ ،ﻭﺍِﺳﻢ ﺍﻻِﺳﺘِﻔﹾﻬﺎﻡِ ،ﻭﻛﹶﻢ ﺍﻟﹾﺨﺒﺮِﻳﺔِ.
ﻭﺇِﻥﱠ "ﻣﺎ" ﺍﻟﹾﺤﺮﻓِﻴﺔﹶ ﺗﺪﺧﻞﹸ ﻋﻠﹶﻰ ﻫﺬِﻩِ ﺍﻟﹾﺤﺮﻭﻑِ ﻓﹶﺘﻜﹸﻔﱡﻬﺎ) (1ﻋﻦِ ﺍﻟﻌﻤﻞِ ﻭﺗﻬﻴﺌﹸﻬﺎ ﻟِﻠﹾﺪﺧﻮﻝِ ﻋﻠﹶـﻰ
ﺍﻟﹾﺠﻤﻞِ ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺃﹶﻧﻤﺎ ﺇِﻟﹶﻬﻜﹸﻢ ﺇِﻟﹶﻪ ﻭﺍﺣِﺪ ،(2) ﻛﹶﺄﹶﻧﻤﺎ ﻳﺴﺎﻗﹸﻮﻥﹶ ﺇِﻟﹶﻰ ﺍﻟﹾﻤﻮﺕِ ،(3)ﺇﻻﱠ ﻟﹶﻴﺖ
ﻓﹶﺘﺒﻘﹶﻰ ﻋﻠﹶﻰ ﺍِﺧﺘِﺼﺎﺻِﻬﺎ ،ﻭﻳﺠﻮﺯ ﺇِﻋﻤﺎﻟﹸﻬﺎ ،ﻭﺇِﻫﻤﺎﻟﹸﻬﺎ ﻭﻗﹶﺪ ﺭﻭﻱ ﺑِﺎﻟﻮﺟﻬﻴﻦِ) ،(4ﻗﹶﻮﻟﹸﻪ:
) (5
.......................... ﻗﹶﺎﻟﹶﺖ :ﺃﹶﻻﹶ ﻟﹶﻴﺘﻤـﺎ ﻫﺬﹶﺍ ﺍﻟﹾﺤﻤـﺎﻡ ﻟﹶﻨـﺎ
» ﻭﻗﹶﺪ ﺭﻭﻱ ﺃﹶﻥﱠ ﺍﻷَﺧﻔﹶﺶ ﺭﻭﻯ ﻋﻦِ ﺍﻟﻌﺮﺏِ :ﺇِﻧﻤﺎ ﺯﻳﺪﺍ ﻗﹶﺎﺋِﻢ ،ﻓﹶﺄﹸﻋﻤِﻞﹶ ﻣﻊ ﺯِﻳﺎﺩﺓِ ﻣﺎ ،ﻭﺃﹶﺟﺎﺯﻩ ﺍﻟﺰﺟﺎﺟِﻲ
ﻭﺍِﺑﻦ ﺍﻟﺴﺮﺍﺝِ ﻗِﻴﺎﺳﺎ ﰲ ﺳﺎﺋِﺮِﻫﺎ .ﻗﹶﺎﻝﹶ ﺍِﺑﻦ ﻣﺎﻟِﻚٍ ﻭﺑِﻪِ ﺃﹶﻗﹸﻮﻝﹸ«) ،(6ﻭﻋﻠﹶﻰ ﻫﺬﹶﺍ ﻗﹶﺎﻝﹶ ﺑﻌﻀﻬﻢ » :ﻭﺍﻟﺘﻔﹾﺼِﻴﻞﹸ
]35ﻅ[ ﰲ ﺩﺧﻮﻝِ "ﻣﺎ" ﻋﻠﹶﻰ ﻫﺬِﻩِ ﺍﻟﹾﺤﺮﻭﻑِ ﺣﺴﻦ ﻭﻫﻮ ﺃﹶﻥﹾ ﻳﻘﹶﺎﻝﹶ ﺇِﻥﱠ ﺍﻟﻨﺼﺐ / ﺑِﻠﹶﻴﺘﻤﺎ ﻭﻟﹶﻌﻠﱠﻤﺎ ﻭﻛﹶﺄﹶﻧﻤﺎ ﺃﹶﻇﹾﻬـﺮ
ﻭﺍﻟﺮﻓﹾﻊ ﰲ ﺇِﻧﻤﺎ ﻭﺃﹶﻧﻤﺎ ﻭﻟﹶﻜِﻨﻤﺎ ﺃﹶﺷﻬﺮ.(7)«
ﻭﺍﻋﻠﹶﻢ ﺃﹶﻧﻪ ﻳﺠﻮﺯ ﺣﺬﹾﻑ ﺍِﺳﻢِ ﻫﺬِﻩِ ﺍﻟﹾﺤﺮﻭﻑِ ﺇِﺫﹶﺍ ﺩﻝﱠ ﻋﻠﹶﻴﻪِ ﺩﻟِﻴﻞﹲ) (1ﻛﹶﻘﹶﻮﻝِ ﺍﻟﺸﺎﻋِﺮِ:
) (2
ﻭﻟﹶـﻜِـﻦ ﺯِﻧﺠِﻲ ﻋﻈِﻴـﻢ ﺍﻟﹾﻤﺸﺎﻓِـﺮِ ..........................
ﺃﹶﻱ :ﻭﻟﹶﻜِﻨﻚ.
ﻭﻛﹶﺬﹶﻟِﻚ ﻳﺠﻮﺯ ﺣﺬﹾﻑ ﺧﺒﺮِﻫﺎ ﺇِﺫﹶﺍ ﺩﻝﱠ ﻋﻠﹶﻴﻪِ ﺩﻟِﻴﻞﹲ ،ﻭﺃﹶﻛﹾﺜﹶﺮ ﻣﺎ ﻳﻮﺟﺪ ﺫﹶﻟِﻚ ﺇِﺫﹶﺍ ﻛﹶـﺎﻥﹶ ﺍِﺳـﻤﻬﺎ
ﻧﻜِﺮﺓﹰ ،ﻛﹶﻘﻮﻟﻪِ:
) (3
............................. ﺇِﻥﱠ ﻣﺤــــﻼ ﻭﺇِﻥﱠ ﻣﺮﺗﺤـــﻼﹰ
ﺃﹶﻱ :ﻟﹶﻨﺎ ﻣﺤﻼ ،ﻭﻗﹶﺪ ﺗﺨﻔﱠﻒ ﺇِﻥﱠ ﺍﻟﹾﻤﻜﹾﺴﻮﺭﺓﹶ ،ﻓﹶﻴﺠﻮﺯ ﺣِﻴﻨﺌِﺬﹾ ﺇِﻋﻤﺎﻟﹸﻬﺎ ،ﻭﺇِﻫﻤﺎﻟﹸﻬﺎ ،ﻭﻫﻮ ﺍﻷَﺭﺟﺢ ،(4)ﻗﹶﺎﻝﹶ
ﺍﷲُ ﺗﻌﺎﱃ :ﺇِﻥ ﻛﹸﻞﱡ ﻧﻔﹾﺲٍ ﻟﱠﻤﺎ ﻋﻠﹶﻴﻬﺎ ﺣﺎﻓِﻆﹲ ،(5) ﻭﺇِﻥ ﻛﹸﻞﱞ ﻟﱠﻤﺎ ﺟﻤِﻴﻊ ﻟﱠﺪﻳﻨﺎ ﻣﺤﻀﺮﻭﻥﹶ ،(6)
ﻭﺗﻠﹾﺰﻡ ﻻﹶﻡ ﺍﻻِﺑﺘِﺪﺍﺀِ ﺑﻌﺪ ﺇِﻫﻤﺎﻟِﻬﺎ ﺇِﻥﹾ ﻟﹶﻢ ﻳﻈﹾﻬﺮ ﻗﹶﺼﺪ ﺍﻹِﺛﹾﺒﺎﺕِ ﻭﺇِﻻﱠ ﻛﹶﺎﻥﹶ ﺩﺧﻮﻟﹸﻬـﺎ ﺟـﺎﺋِﺰﺍ)،(7
ﻛﹶﻘﹶﻮﻝِ ﺍﻟﺸﺎﻋِﺮِ:
) (8
ﻭﺇِﻥﹾ ﻣﺎﻟِﻚ ﻛﹶﺎﻧﺖ ﻛِـﺮﺍﻡ ﺍﻟﹾﻤﻌـﺎﺩِﻥِ ﺃﹶﻧﺎ ﺍِﺑﻦ ﺃﹸﺑـﺎﺓِ ﺍﻟـﻀﻴﻢِ ﻣِـﻦ ﺁﻝِ ﻣﺎﻟِـﻚٍ
ﻭﺃﻣﺎ ﺃﻥﱠ ﺍﻟﹾﻤﻔﹾﺘﻮﺣﺔﹶ ﺇِﺫﹶﺍ ﺧﻔﱢﻔﹶﺖ ﻓﹶﺘﺒﻘﹶﻰ ﻋﻠﹶﻰ ﻣﺎ ﻛﹶﺎﻧﺖ ﻋﻠﻴﻪِ ﻣِﻦ ﻭﺟﻮﺏِ ﺍﻹِﻋﻤﺎﻝِ ،ﻭﻟﹶﻜِـﻦ ﻳﺠِـﺐ ﰲ
ﺍِﺳﻤِﻬﺎ ﺛﹶﻼﹶﺛﹶﺔﹸ ﺃﹸﻣﻮﺭٍ :ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺿﻤِﲑﺍ ،ﺃﹶﻭ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺑِﻤﻌﻨﻰ ﺍﻟﺸﺄﻥِ ،ﻭﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣﺤﺬﹸﻭﻓﹰﺎ ،ﻭﻳﺠِـﺐ ﰲ
ﺧﺒﺮِﻫﺎ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺟﻤﻠﺔﹰ ،ﻓﹶﺈﻥﹾ ﻛﹶﺎﻧﺖ ﺍِﺳﻤِﻴﺔﹰ ،ﺃﹶﻭ ﻓِﻌﻠِﻴﺔﹰ ﻓِﻌﻠﹸﻬﺎ ﺟﺎﻣِﺪ ﺃﹶﻭ ﺩﻋﺎﺀٌ ﻟﹾﻢ ﺗﺤﺘﺞ ﻟِﻔﹶﺎﺻِﻞٍ) ،(1ﳓﻮ
ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺃﹶﻥِ ﺍﻟﹾﺤﻤﺪ ﻟِﻠﹼﻪِ ﺭﺏ ﺍﻟﹾﻌﺎﻟﹶﻤِﲔ ،(2) ﺗﻘﹾﺪِﻳﺮﻩ ﺇِﻧﻪ (3)ﺍﻟﹾﺤﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﻟﹶﻤِﲔ ،ﺃﹶﻱِ :ﺍﻷَﻣـﺮ
ﻭﺍﻟﺸﺄﻥﹸ ،ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﺃﹶﻥﹾ ﻋﺴﻰ ﺃﹶﻥ ﻳﻜﹸﻮﻥﹶ ﻗﹶﺪِ ﺍﻗﹾﺘﺮﺏ ﺃﹶﺟﻠﹸﻬﻢ ،(4) ﻭﺃﹶﻥ ﻟﱠﻴﺲ ﻟِﻠﹾﺈِﻧﺴﺎﻥِ ﺇِﻟﱠﺎ ﻣـﺎ
ﺳﻌﻰ (5)ﺍﻟﺘﻘﹾﺪِﻳﺮ :ﻭﺃﻧُﻪ ﻋﺴﻰ ،ﻭﺃﻧُﻪ ﻟﹶﻴﺲ.
) (7
ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﺍﻟﹾﺨﺎﻣِﺴﺔﹶ ﺃﹶﻥﱠ ﻏﹶﻀﺐ ﺍﻟﻠﱠﻪِ ﻋﻠﹶﻴﻬﺎ ،(6)ﰲ ﻗِﺮﺍﺀِﺓِ ﻣﻦ ﺧﻔﱠﻒ ﺃﹶﻥﱠ ،ﻭﻛﹶﺴﺮ ﺍﻟﻀﺎﺩ.
ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﺍﻟﻔِﻌﻞﹸ ﻣﺘﺼِﺮﻓﹰﺎ ،ﻭﻟﹶﻴﺲ ﺩﻋﺎﺀً ﻭﺟﺐ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣﻔﹾﺼﻮﻻﹰ ﻣِـﻦ" ﺃﹶﻥﹾ" ﺑِﻮﺍﺣِـﺪٍ ﻣِـﻦ
ﺃﹶﺭﺑﻌﺔٍ) ،(8ﻭﻫِﻲ" :ﻗﹶﺪ ، "ﳓﻮ ]ﻗﻮﻟﻪ ﺗﻌﺎﱃ[ ):(9ﻭﻧﻌﻠﹶﻢ ﺃﹶﻥ ﻗﹶﺪ ﺻﺪﻗﹾﺘﻨﺎ ،(10)ﺃﹶﻭ ﺣـﺮﻑ ﺍﻟﺘﻨﻔِـﻴﺲِ
ﳓﻮ]ﻗﻮﻟﻪ ﺗﻌﺎﱃ[) :(11ﻋﻠِﻢ ﺃﹶﻥ ﺳﻴﻜﹸﻮﻥﹸ ﻣِﻨﻜﹸﻢ ﻣﺮﺿﻰ ،(12)ﺃﹶﻭ ﺣﺮﻑ ﺍﻟﻨﻔِﻲِ ،ﳓﻮ ]ﻗﻮﻟﻪ ﺗﻌﺎﱃ[):(13
) (16
/ﺃﹶﻟﱠﺎ ﻳﺮﺟِﻊ ﺇِﻟﹶﻴﻬِﻢ ﻗﹶﻮﻻﹰ ،(15)ﺃﹶﻳﺤﺴﺐ ﺃﹶﻥ ﻟﱠﻦ ﻳﻘﹾﺪِﺭ ﻋﻠﹶﻴﻪِ ﺃﹶﺣﺪ ) (14
ﺃﹶﻓﹶﻠﹶﺎ ﻳﺮﻭﻥﹶ ]36ﻭ[
ﺃﹶﻭ" ﻟﹶﻮ ،"ﳓﻮ ]ﻗﻮﻟﻪ ﺗﻌﺎﱃ[ ) :(1ﻭﺃﹶﻥﹾ ﻟﱠﻮِ ﺍﺳﺘﻘﹶﺎﻣﻮﺍﹾ ﻋﻠﹶﻰ ﺍﻟﻄﱠﺮِﻳﻘﹶﺔِ ،(2)ﻭﺭﺑﻤﺎ ﺟﺎﺀَ ﰲ ﺍﻟﺸﻌﺮِ ﻏﹶﻴـﺮ
ﻓﹶﺼﻞٍ ،ﻛﹶﻘﻮﻟﻪِ:
) (4
ﻗﹶﺒﻞﹶ ﺃﹶﻥﹾ ﻳـﺴﺄﹶﻟﹸﻮﺍ ﺑِـﺄﹶﻋﻈﹶﻢِ) (3ﺳـﺆﻝِ ـﺎﺩﻭﺍـﻮﻥﹶ ﻓﹶﺠــ ـﻮﺍ ﺃﹶﻥﹾ ﻳﺆﻣﻠﹸــﻋﻠِﻤــ
ﻭﺃﻣﺎ "ﻟﹶﻜِﻦ "ﺇِﺫﹶﺍ ﺧﻔﱢﻔﹶﺖ ﻓﹶﺘﻬﻤﻞﹸ ﻭﺟﻮﺑﺎ) ،(5ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﻣﺎ ﻇﹶﻠﹶﻤﻨﺎﻫﻢ ﻭﻟﹶﻜِﻦ ﻛﹶﺎﻧﻮﺍ ﻫﻢ
ﺍﻟﻈﱠﺎﻟِﻤِﲔ ،(6) ﻟﱠـﻜِﻦِ ﺍﻟﺮﺍﺳِﺨﻮﻥﹶ ﻓِﻲ ﺍﻟﹾﻌِﻠﹾﻢِ ﻣِﻨﻬﻢ.(7)
ﻭﺃﻣﺎ "ﻛﺄﻥﱠ" ﺇِﺫﹶﺍ ﺧﻔﱢﻔﹶﺖ ﻓﹶﻴﺠِﺐ ﺇِﻋﻤﺎﻟﹸﻬﺎ ،ﻟﹶﻜِﻦ ﻳﺠﻮﺯ ﺛﹸﺒﻮﺕ ﺍِﺳﻤِﻬﺎ ،ﻭﻻﹶ ﻳﻠﹾـﺰﻡ ﺃﹶﻥﹾ ﻳﻜﹸـﻮﻥﹶ
ﺿﻤِﲑﺍ) ،(8ﳓﻮ ﻗﹶﻮﻝِ ﺍﻟﺸﺎﻋِﺮِ:
) (9
ﻛﹶﺄﹶﻥﹾ ﻇﹶﺒﻴﺔٍ ﺗﻌﻄﹸـﻮ ﺇﱃ ﻭﺍﺭِﻕِ ﺍﻟـﺴﻠﹶﻢ ﻭﻳﻮﻣــﺎ ﺗﻮﺍﻓِﻴﻨــﺎ ﺑِﻮﺟــﻪٍ ﻣﻘﹶــﺴﻢٍ
ﻳﺮﻭﻯ ﺑِﻨﺼﺐِ "ﻇﹶﺒﻴﺔﹰ" ﻋﻠﹶﻰ ﺃﹶﻧﻬﺎ ﺍِﺳﻢ ،ﻭﺍﳉﹸﻤﻠﹶﺔﹸ ﺑﻌﺪﻫﺎ ﺻِﻔﹶﺔﹲ ،ﻭﺍﳋﹶﺒﺮ ﻣﺤﺬﹸﻭﻑ ﺃﹶﻱ :ﻛﹶﺄﹶﻥﹾ ﻇﹶﺒﻴ ﹰﺔ
ﻋﻄِﻴﺔﹰ ﻫﺬِﻩِ ﺍﻟﹾﻤﺮﺃﹶﺓﹸ ،ﻓﹶﻴﻜﹸﻮﻥﹸ ﻣِﻦ ﻋﻜﹾﺲِ ﺍﻟﺘﺸﺒِﻴﻪِ ،ﺃﹶﻭ ﻛﹶﺄﻥﹾ ﻣﻜﹶﺎﻧﻬﺎ "ﻇﹶﺒﻴﺔﹰ" ﻋﻠﹶﻰ ﺣﻘِﻴﻘﹶﺔِ ﺍﻟﺘﺸﺒِﻴﻪِ .ﻭﺑِﺮﻓﹾﻌِﻬﺎ
ﻭﻋﻠﹶﻰ ﻫﺬﹶﺍ ﺣﺬِﻑ ﺍﻻِﺳﻢ ﺃﹶﻱ :ﻛﹶﺄﹶﻧﻬﺎ ﻇﹶﺒﻴﺔﹲ ،ﻭﺑِﺠﺮﻫﺎ ﻋﻠﹶﻰ ﺃﻥﱠ ﺍﻷَﺻﻞﹶ "ﻛﹶﻈﹶﺒﻴﺔٍ" ،ﻭﺯِﻳﺪﺕ" ﺃﹶﻥﹾ" ﺑِﻴﻨﻬﻤﺎ.
ﻭﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﺍﻟﹾﺨﺒﺮ ﻣﻔﹾﺮﺩﺍ ،ﻛﹶﻘﻮﻟﻪِ :ﻛﹶﺄﹶﻥﹾ ﻇﹶﺒﻴﺔﹲ ،ﰲ ﺭِﻭﺍﻳﺔِ ﻣﻦ ﺭﻓﹶﻊ ،ﺃﹶﻭ ﺟﻤﻠﹶﺔﹰ ﺍِﺳﻤﻴﺔﹰ ،ﻛﹶﻘﻮﻟﻪِ:
) (1
ﻛـَــﺄﹶﻥﹾ ﺛﹶﺪﻳـﺎﻩ ﺣﻘﱠـــــﺎ ِﻥ ...................................
ﻟﹶﻢ ﻳﺤﺘﺞ ﻟِﻔﹶﺎﺻِﻞٍ ،ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻓِﻌﻼﹰ ﻳﺠِﺐ ﺃﹶﻥﹾ ﻳﻔﹾﺼﻞﹶ ﺑﻴﻨﻬﻤﺎ ﺑِﻠﹶﻢ ،ﻛﹶﻘﻮﻟﻪِ ﺗﻌﺎﱃ :ﻛﹶـﺄﹶﻥ ﻟﱠـﻢ ﺗﻐـﻦ
ﺑِﺎﻻﻣﺲِ.(2)
ﻭﺇِﻣﺎ "ﺑِﻘﹶﺪ (3)"ﻛﹶﻘﻮﻟﻪِ:
) (5
ﻟﹶـﻤﺎ) (4ﺗﺰﻝﹾ ﺑِﺮِﺣﺎﻟِﻨـﺎ ﻭﻛﹶـﺄﹶﻥﹾ ﻗﹶـﺪِ ﺃﹶﻓِــﺪ ﺍﻟﺘﺮﺣــﻞﹸ ﻏﹶﻴــﺮ ﺃﹶﻥﱠ ﺭِﻛﹶﺎﺑﻨــﺎ
ﻭﺍﻋﻠﹶﻢ ﺃﹶﻥﱠ ﻷَﻥﱠ ﺛﹶﻼﹶﺙﹶ ﺣﺎﻻﹶﺕٍ:
ﺍﳊﺎﻟﺔﹸ ﺍﻷُﻭﻟﹶﻰ :ﻭﺟﻮﺏ ﺍﻟﻜﹶﺴﺮِ) ،(6ﺣﻴﺚﹸ ﻻﹶ ﻳﺠﻮﺯ ﺃﹶﻥﹾ ﻳﺴﺪ ﺍﻟﹾﻤﺼﺪﺭ ﻣﺴﺪﻫﺎ ،ﻭﻣـﺴﺪ ﻣﻌﻤﻮﻟﹶﻴﻬـﺎ،
ﻭﺫﹶﻟِﻚ ﰲ ﻋﺸﺮﺓِ ﻣﺴِﺎﺋِﻞﹶ:
ﺍﻷُﻭﻟﹶﻰ :ﺃﹶﻥﹾ ﺗﻘﹶﻊ ﰲ ﺍِﺑﺘِﺪﺍﺀِ ﺍﻟﹾﺠﻤﻠﹶﺔِ ،ﻛﹶﻘﻮﻟﻪِ ﺗﻌﺎﱃ :ﺇِﻧﺎ ﺃﹶﻋﻄﹶﻴﻨﺎﻙ ﺍﻟﹾﻜﹶﻮﺛﹶﺮ ،(7) ﺇِﻧﺎ ﺃﹶﻧﺰﻟﹾﻨﺎﻩ ﻓِﻲ ﻟﹶﻴﻠﹶـﺔِ
ﺍﻟﹾﻘﹶﺪﺭِ .(8)
ﺍﻟﺜﱠﺎﻧِﻴﺔ :ﺃﹶﻥﹾ ﺗﻘﹶﻊ ﰲ ﺃﹶﻭﻝِ ﺍﻟﺼﻠﹶﺔِ ﻛﹶﻘﻮﻟﻪِ ﺗﻌﺎﱃ :ﻭﺍﺗﻴﻨﺎﻩ ﻣِﻦ ﺍﻟﹾﻜﹸﻨﻮﺯِ ﻣﺎ ﺇِﻥﱠ ﻣﻔﹶﺎﺗِﺤﻪ.(9)
) (1ﻫﺬﺍ ﻋﺠﺰ ﺑﻴﺖ ﻣﻦ ﺍﳍﺰﺝ ﺩﻭﻥ ﻧﺴﺒﺔ ﰲ ﺍﻟﻜﺘﺎﺏ 135/1:ﻭﺍﻹﻧﺼﺎﻑ ﰲ ﻣﺴﺎﺋﻞ ﺍﳋﻼﻑ ،197/1:ﻭﻟﺴﺎﻥ ﺍﻟﻌـﺮﺏ:
ﻣﺎﺩﺓ )ﺃﻧﻦ( ،ﻭﺍﺭﺗﺸﺎﻑ ﺍﻟﻀﺮﺏ 154/2:ﻭﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ ،173ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ ،358/1:ﻭﺻﺪﺭﻩ:
ﻭﻭﺟـﻪ ﻣﺸــﺮﻕ ﺍﻟﻨﺤــﺮ .......................
ﻭﻳﺮﻭﻯ :ﻭﺻﺪﺭ ﻣﺸﺮﻕ ﺍﻟﻠﱠﻮﻥ ،ﻭﻳﺮﻭﻯ :ﻭﺻﺪﺭ ﻣﺸﺮﻕ ﺍﻟﻨﺤﺮ ،ﻭﻳﺮﻭﻯ :ﺛﺪﻳﻴﻪِ ﺑﺪﻝ ﺛﺪﻳﺎﻩ.
) (2ﻳﻮﻧﺲ ،ﻣﻦ ﺍﻵﻳﺔ ،24ﻭﲤﺎﻣﻬﺎ :ﺇِﻧﻤﺎ ﻣﺜﹶﻞﹸ ﺍﻟﹾﺤﻴﺎﺓِ ﺍﻟﺪﻧﻴﺎ ﻛﹶﻤﺎﺀ ﺃﹶﻧﺰﻟﹾﻨﺎﻩ ﻣِﻦ ﺍﻟﺴﻤﺎﺀِ ﻓﹶﺎﺧﺘﻠﹶﻂﹶ ﺑِﻪِ ﻧﺒﺎﺕ ﺍﻷﺭﺽِ ﻣِﻤﺎ ﻳﺎﹾﻛﹸﻞﹸ
ﺍﻟﻨﺎﺱ ﻭﺍﻷﻧﻌﺎﻡ ﺣﺘﻰ ﺇِﺫﹶﺍ ﺃﹶﺧﺬﹶﺕِ ﺍﻷﺭﺽ ﺯﺧﺮﻓﹶﻬﺎ ﻭﺍﺯﻳﻨﺖ ﻭﻇﹶﻦ ﺃﹶﻫﻠﹸﻬﺎ ﺃﹶﻧﻬﻢ ﻗﹶﺎﺩِﺭﻭﻥﹶ ﻋﻠﹶﻴﻬﺎ ﺃﹶﺗﺎﻫﺎ ﺃﹶﻣﺮﻧﺎ ﻟﹶـﻴﻼﹰ ﺍﹶﻭ ﻧﻬـﺎﺭﺍﹰ
ﻓﹶﺠﻌﻠﹾﻨﺎﻫﺎ ﺣﺼِﻴﺪﺍﹰ ﻛﹶﺄﹶﻥ ﻟﱠﻢ ﺗﻐﻦ ﺑِﺎﻻﻣﺲِ ﻛﹶﺬﹶﻟِﻚ ﻧﻔﹶﺼﻞﹸ ﺍﻵﻳﺎﺕِ ﻟِﻘﹶﻮﻡٍ ﻳﺘﻔﹶﻜﱠﺮﻭﻥﹶ .
) (3ﻳﻨﻈﺮ :ﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ ،174 ،173ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ.357/1:
) (4ﰲ )ﻫـ( ﱂ.
) (5ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﻜﺎﻣﻞ ﰲ ﺩﻳﻮﺍﻥ ﺍﻟﻨﺎﺑﻐﺔ ﺍﻟﺬﺑﻴﺎﱐ :ﺹ ،139ﻣﻦ ﻗﺼﻴﺪﺓ ﻭﺻﻒ ﺎ ﺍﳌﺘﺠﺮِﺩﺓ ﺯﻭﺟﺔ ﺍﻟﻨﻌﻤﺎﻥ ﺑـﻦ ﺍﳌﻨـﺬﺭ
ﻣﻠﻚ ﺍﳊﲑﺓ ،ﻣﻄﻠﻌﻬﺎ:
ﻋﺠﻼﹶﻥﹶ ﺫﺍ ﺯﺍﺩٍ ﻭﻏﲑ ﻣـﺰﻭﺩِ ﺃﻣﻦ ﺁﻝ ﻣﻴﺔ ﺭﺍﺋﺢ ﺃﻭ ﻣﻐﺘـﺪِ
ﻭﺃﻓﺪ ﺃﻱ :ﺃﺳﺮﻉ ،ﻭﺩﻧﺎ ﻭﺃﺯﻑ ،ﻭﻳﺮﻭﻯ ﺃﺯﻑ ﺑﺪﻝ ﺃﻓﺪ .ﻳﻨﻈﺮ :ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ :ﻣﺎﺩﺓ )ﺃﻓﺪ(
) (6ﻳﻨﻈﺮ :ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ،336 ،335/1:ﻭﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ.178
) (7ﺍﻟﻜﻮﺛﺮ.01
) (8ﺍﻟﻘﺪﺭ.01
) (9ﺍﻟﻘﺼﺺ ،ﻣﻦ ﺍﻵﻳﺔ ،76ﻭﲤﺎﻣﻬﺎ :ﺇِﻥﱠ ﻗﹶﺎﺭﻭﻥﹶ ﻛﹶﺎﻥﹶ ﻣِﻦ ﻗﹶﻮﻡِ ﻣﻮﺳﻰ ﻓﹶﺒﻐﻰ ﻋﻠﹶﻴﻬِﻢ ﻭﺍﺗﻴﻨﺎﻩ ﻣِﻦ ﺍﻟﹾﻜﹸﻨﻮﺯِ ﻣﺎ ﺇِﻥﱠ ﻣﻔﹶﺎﺗِﺤﻪ ﻟﹶﺘﻨﻮﺃﹸ
ﺑِﺎﻟﹾﻌﺼﺒﺔِ ﺃﹸﻭﻟِﻲ ﺍﻟﹾﻘﹸﻮﺓِ ﺇِﺫﹾ ﻗﹶﺎﻝﹶ ﻟﹶﻪ ﻗﹶﻮﻣﻪ ﻟﹶﺎ ﺗﻔﹾﺮﺡ ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﻟﹶﺎ ﻳﺤِﺐ ﺍﻟﹾﻔﹶﺮِﺣِﲔ.
149
ﺍﻟﺜﱠﺎﻟِﺜﹶﺔﹸ :ﺃﹶﻥﹾ ﺗﻘﹶﻊ ﰲ ﺃﹶﻭﻝِ ﺍﻟﺼﻔﹶﺔِ ،ﻛﹶﻘﹶﻮﻟِﻚ :ﻣﺮﺭﺕ ﺑِﺮﺟﻞٍ ﺇﻧﻪ ﻓﹶﺎﺿِﻞﹲ .ﻭﺍِﺣﺘﺮﺯ ﺑِﻘﹶﻴﺪِ ﺍﻷَﻭﻟِﻴﺔِ ﻓِﻴﻬِﻤﺎ ﻣِـﻦ
ﳓﻮ :ﺟﺎﺀَ ﺍﻟﱠﺬِﻱ ﻋِﻨﺪِﻱ ﺇﻧﻪ ﻓﹶﺎﺿِﻞﹲ ،ﻭﻣﺮﺭﺕ ﺑِﺮﺟﻞٍ ﻋِﻨﺪِﻱ ﺇِﻧﻪ ﻓﹶﺎﺿِﻞﹲ/.
]36ﻅ[ ﺍﻟﺮﺍﺑِﻌﺔﹸ :ﺃﹶﻥﹾ ﺗﻘﹶﻊ ﰲ ﺃﹶﻭﻝِ ﺍﻟﹾﺠﻤﻠﹶﺔِ ﺍﳊﹶﺎﻟِﻴﺔِ ﻛﹶﻘﻮﻟﻪِ ﺗﻌـﺎﱃ :ﻛﹶﻤـﺎ ﺃﹶﺧﺮﺟـﻚ ﺭﺑـﻚ ﻣِـﻦ ﺑﻴﺘِـﻚ
ﺑِﺎﻟﹾﺤﻖ ﻭﺇِﻥﱠ ﻓﹶﺮِﻳﻘﺎﹰ ﻣﻦ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﻟﹶﻜﹶﺎﺭِﻫﻮﻥﹶ .(1)
ﺍﳋﺎﻣِﺴﺔﹸ :ﺃﹶﻥﹾ ﺗﻘﹶﻊ ﰲ ﺃﹶﻭﻝِ ﺍﻟﹾﺠﻤﻠﹶﺔِ ﺍﻟﹾﻤﻀﺎﻑِ ﺇِﻟﹶﻴﻬﺎ ﻣﺎ ﻳﺨﺘﺺ ﺑِﺎﻟﹾﺠﻤﻞِ ،ﻭﻫﻮ" ﺇِﺫﹾ" ،ﻭ"ﺣﻴﺚﹸ" ،ﳓـﻮ:
ﺟِﺌﹾﺘﻚ ﺇِﻥﱠ ﺯﻳﺪﺍ ﺃﹶﻣِﲑ .ﻭﳓﻮ ﻗﹶﻮﻟِﻚ ﺃﹶﻳﻀﺎ :ﺟﻠﹶﺴﺖ ﺣﻴﺚﹸ ﺇِﻥﱠ ﺯﻳﺪﺍ ﺟﺎﻟِﺲ ،ﻭﺍِﺣﺘﺮﺯ ﺑِﻘﹶﻴﺪِ ﺍﻷَﻭﻟِﻴﺔِ ﻣِـﻦ
ﺣﻴﺚﹸ ،ﳓﻮ ﺣﻴﺚﹸ) ،(2ﳓﻮ :ﺟﻠﹶﺴﺖ ﺣﻴﺚﹸ ﺍِﻋﺘِﻘﹶﺎﺩ ﺯﻳﺪٍ ﺇِﻧﻪ ﻣﻜﹶﺎﻥﹲ ﺣﺴﻦ.
ﺍﻟﺴﺎﺩِﺳﺔﹸ :ﺃﹶﻥﹾ ﺗﻘﹶﻊ ﺑﻌﺪ ﺍﻟﻼﱠﻡِ ﺍﻟﹾﻤﻌﻠﱢﻘﹶﺔِ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﺍﻟﻠﱠﻪ ﻳﻌﻠﹶﻢ ﺇِﻧﻚ ﻟﹶﺮﺳﻮﻟﹸﻪ ﻭﺍﻟﻠﱠـﻪ ﻳـﺸﻬﺪ ﺇِﻥﱠ
ﺍﻟﹾﻤﻨﺎﻓِﻘِﲔ ﻟﹶﻜﹶﺎﺫِﺑﻮﻥﹶ .(3)ﻓﹶﺎﻟﻼﱠﻡ ﻣﻌﻠﱢﻘﹶﺔﹲ ﻟِﻔِﻌﻠﹶﻲ ﺍﻟﻌِﻠﹾﻢِ ،ﻭﺍﻟﺸﻬﺎﺩﺓِ ،ﺃﹶﻱ:ﻣﺎﻧِﻌﺔﹲ ﻟﹶﻬﻤﺎ ﻣِﻦ ﺍﻟﺘﺴﻠﱡﻂِ ﻋﻠﹶﻰ ﻟﹶﻔﹾﻆِ
ﻣﺎ ﺑﻌﺪﻫﻤﺎ ،ﻓﹶﺼﺎﺭ ﻟِﻤﺎ ﺑﻌﺪﻫﻤﺎ ﺣﻜﹾﻢ ﺍﻻِﺑﺘِﺪﺍﺀِ ،ﻓﹶﻮﺟﺐ ﺍﻟﻜﹶﺴﺮ ،ﻭﻟﹶﻮﻻﹶ ﺍﻟﻼﱠﻡ ﻟﹶﻮﺟﺐ ﺍﻟﻔﹶﺘﺢ ،ﻛﹶﻤﺎ ﻗﹶﺎﻝﹶ
ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ :ﻭﺍﻋﻠﹶﻤﻮﺍﹾ ﺃﹶﻧﻤﺎ ﻏﹶﻨِﻤﺘﻢ ﻣﻦ ﺷﻲﺀٍ ﻓﹶﺄﹶﻥﱠ ﻟِﻠﹼﻪِ ﺧﻤﺴﻪ ،(4) ﺷﻬِﺪ ﺍﻟﻠﹼﻪ ﺃﹶﻧﻪ ﻻﹶ ﺇِﻟﹶـﻪ ﺇِﻻﱠ
ﻫﻮ.(5)
ﺍﻟﺴﺎﺑِﻌﺔﹸ :ﺃﹶﻥﹾ ﺗﻜﹸﻮﻥﹶ ﻣﺤﻜِﻴﺔﹰ ﺑِﺎﻟﻘﹶﻮﻝِ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻗﹶﺎﻝﹶ ﺍﻟﻠﹼﻪ ﺇِﻧﻲ ﻣﻨﺰﻟﹸﻬﺎ ﻋﻠﹶﻴﻜﹸﻢ ،(6) ﻗﹶﺎﻝﹶ ﺇِﻧﻲ
ﻋﺒﺪ ﺍﻟﻠﱠﻪِ .(7)
ﺍﻟﺜﱠﺎﻣِﻨﺔﹸ :ﺃﹶﻥﹾ ﺗﻘﹶﻊ ﺟﻮﺍﺑﺎ ﻟِﻠﹾﻘﹶﺴﻢِ ،ﳓﻮ]ﻗﻮﻟﻪ ﺗﻌﺎﱃ[) :(8ﻭﺍﻟﹾﻌﺼﺮِ ﺇِﻥﱠ ﺍﻟﹾﺈِﻧﺴﺎﻥﹶ ﻟﹶﻔِﻲ ﺧﺴﺮٍ ،(9)ﺣـﻢ
ﻭﺍﻟﹾﻜِﺘﺎﺏِ ﺍﻟﹾﻤﺒِﲔِ ﺇِﻧﺎ ﺃﹶﻧﺰﻟﹾﻨﺎﻩ ﻓِﻲ ﻟﹶﻴﻠﹶﺔٍ ﻣﺒﺎﺭﻛﹶﺔٍ .(10)
) (1ﺍﻷﻧﻔﺎﻝ.05
) (2ﰲ )ﺃ( ﻣﻦ ﺣﻴﺚ ﳓﻮ ﺣﻴﺚ ﳓﻮ .ﻭﻟﻌﻠﹼﻪ ﺳﻬﻮ ﻣﻦ ﺍﻟﻨﺎﺳﺦ.
) (3ﺍﳌﻨﺎﻓﻘﻮﻥ ،ﻣﻦ ﺍﻵﻳﺔ ،01ﻳﻨﻈﺮ ﲤﺎﻣﻬﺎ :ﺹ.60
) (4ﺍﻷﻧﻔﺎﻝ ،ﻣﻦ ﺍﻵﻳﺔ ،41ﻳﻨﻈﺮ ﲤﺎﻣﻬﺎ :ﺹ.141
) (5ﺁﻝ ﻋﻤﺮﺍﻥ ،ﻣﻦ ﺍﻵﻳﺔ ،18ﻭﲤﺎﻣﻬﺎ :ﺷﻬِﺪ ﺍﻟﻠﹼﻪ ﺃﹶﻧﻪ ﻻﹶ ﺇِﻟﹶـﻪ ﺇِﻻﱠ ﻫﻮ ﻭﺍﻟﹾﻤﻼﹶﺋِﻜﹶﺔﹸ ﻭﺃﹸﻭﻟﹸﻮﺍﹾ ﺍﻟﹾﻌِﻠﹾﻢِ ﻗﹶﺎﺋِﻤﺎﹰ ﺑِﺎﻟﹾﻘِﺴﻂِ ﻻﹶ ﺇِﻟﹶـﻪ ﺇِﻻﱠ
ﻫﻮ ﺍﻟﹾﻌﺰِﻳﺰ ﺍﻟﹾﺤﻜِﻴﻢ.
) (6ﺍﳌﺎﺋﺪﺓ ،ﻣﻦ ﺍﻵﻳﺔ ،115ﻭﲤﺎﻣﻬﺎ :ﻗﹶﺎﻝﹶ ﺍﻟﻠﹼﻪ ﺇِﻧﻲ ﻣﻨﺰﻟﹸﻬﺎ ﻋﻠﹶﻴﻜﹸﻢ ﻓﹶﻤﻦ ﻳﻜﹾﻔﹸﺮ ﺑﻌﺪ ﻣِﻨﻜﹸﻢ ﻓﹶﺈِﻧﻲ ﺃﹸﻋﺬﱢﺑﻪ ﻋﺬﹶﺍﺑﺎﹰ ﻻﱠ ﺃﹸﻋﺬﱢﺑﻪ ﺃﹶﺣﺪﺍﹰ
ﻣﻦ ﺍﻟﹾﻌﺎﻟﹶﻤِﲔ.
) (7ﻣﺮﱘ ،ﻣﻦ ﺍﻵﻳﺔ ،30ﻭﲤﺎﻣﻬﺎ :ﻗﹶﺎﻝﹶ ﺇِﻧﻲ ﻋﺒﺪ ﺍﻟﻠﱠﻪِ ﺀﺍﺗﺎﻧِﻲ ﺍﻟﹾﻜِﺘﺎﺏ ﻭﺟﻌﻠﹶﻨِﻲ ﻧﺒِﻴﺎﹰ .
) (8ﺇﺿﺎﻓﺔ ﻳﻘﺘﻀﻴﻬﺎ ﺍﻟﺴﻴﺎﻕ.
) (9ﺍﻟﻌﺼﺮ.02-01
) (10ﺍﻟﺪﺧﺎﻥ ،ﻣﻦ ﺍﻵﻳﺎﺕ ،03-01ﻭﲤﺎﻣﻬﺎ :ﺣﻢ ﻭﺍﻟﹾﻜِﺘﺎﺏِ ﺍﻟﹾﻤﺒِﲔِ ﺇِﻧﺎ ﺃﹶﻧﺰﻟﹾﻨﺎﻩ ﻓِﻲ ﻟﹶﻴﻠﹶﺔٍ ﻣﺒﺎﺭﻛﹶﺔٍ ﺇِﻧﺎ ﻛﹸﻨﺎ ﻣﻨﺬِﺭِﻳﻦ.
150
ﺍﻟﺘﺎﺳِﻌﺔﹸ :ﺃﹶﻥﹾ ﺗﻘﹶﻊ ﺧﺒﺮﺍ ﻋﻦ ﺍِﺳﻢِ ﻋﻴﻦٍ ،ﻛﹶﻘﹶﻮﻟِﻚ :ﺯﻳﺪ ﺇِﻧﻪ ﻓﹶﺎﺿِﻞﹲ ،ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺇِﻥﱠ ﺍﻟﱠـﺬِﻳﻦ ﺁﻣﻨـﻮﺍﹾ
ﻭﺍﻟﱠﺬِﻳﻦ ﻫﺎﺩﻭﺍﹾ ،(1)ﺇﱃ ﻗﻮﻟﻪ :ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﻳﻔﹾﺼِﻞﹸ ﺑﻴﻨﻬﻢ.(2)
ﺍﻟﻌﺎﺷِﺮﺓﹸ :ﺃﹶﻥﹾ ﺗﻘﹶﻊ ﺑﻌﺪ" ﺃﹶﻻﹶ" ﺍﻻِﺳﺘِﻔﹾﺘﺎﺣِﻴﺔِ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺃﹶﻻ ﺇِﻥﱠ ﺃﹶﻭﻟِﻴﺎﺀ ﺍﻟﻠﹼﻪِ ﻻﹶ ﺧﻮﻑ ﻋﻠﹶـﻴﻬِﻢ ﻭﻻﹶ
ﻫﻢ ﻳﺤﺰﻧﻮﻥﹶ .(3)
ﺍﳊﺎﻟﹶﺔﹸ ﺍﻟﺜﱠﺎﻧِﻴﺔﹸ:ﻭﺟﻮﺏ ﺍﻟﻔﹶﺘﺢِ ،ﺣﻴﺚﹸ ﻳﺠِﺐ ﺃﹶﻥﹾ ﻳﺴﺪ ﺍﻟﹾﻤﺼﺪﺭ ﻣﺴﺪﻫﺎ ،ﻭﻣﺴﺪ ﻣﻌﻤﻮﻟﹶﻴﻬﺎ ،ﻭﺫﹶﻟِـﻚ ﰲ
) (4
ﻣﺴﺎﺋِﻞﹶ:
ﺍﻷُﻭﱃ :ﺃﹶﻥﹾ ﺗﻘﹶﻊ ﻓﹶﺎﻋِﻠﹶﺔﹰ ،ﳓﻮ]ﻗﻮﻟﻪ ﺗﻌﺎﱃ[ ) :(5ﺃﹶﻭﻟﹶﻢ ﻳﻜﹾﻔِﻬِﻢ ﺃﹶﻧﺎ ﺃﹶﻧﺰﻟﹾﻨﺎ .(6)
ﺍﻟﺜﱠﺎﻧِﻴﺔﹸ :ﺃﹶﻥﹾ ﺗﻘﹶﻊ ﻧﺎﺋِﺒﺔﹰ ﻋﻦِ ﺍﻟﻔﹶﺎﻋِﻞِ) ،(7ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﺃﹸﻭﺣِﻲ ﺇِﻟﹶﻰ ﻧﻮﺡٍ ﺃﹶﻧﻪ ﻟﹶﻦ ﻳﻮﻣِﻦ ﻣِﻦ ﻗﹶﻮﻣِﻚ ﺇِﻻﱠ
ﻣﻦ ﻗﹶﺪ ﺁﻣﻦ ،(8) ﻗﹸﻞﹾ ﺃﹸﻭﺣِﻲ ﺇِﻟﹶﻲ ﺃﹶﻧﻪ ﺍﺳﺘ ﻤﻊ ﻧﻔﹶﺮ ﻣﻦ ﺍﻟﹾﺠِﻦ.(9)
ﺍﻟﺜﱠﺎﻟِﺜﹶﺔﹸ:ﺃﹶﻥﹾ ﺗﻘﹶﻊ ﻣﻔﹾﻌﻮﻻﹰ ﻟِﻐﻴﺮِ ﺍﻟﻘﹶﻮﻝِ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﻻﹶ ﺗﺨﺎﻓﹸﻮﻥﹶ ﺃﹶﻧﻜﹸـﻢ ﺃﹶﺷـﺮﻛﹾﺘﻢ ﺑِﺎﻟﻠﹼـﻪِ /(10)
]37ﻭ[ ﻳﻈﹸﻨﻮﻥﹶ ﺃﹶﻧﻬﻢ ﻣﻼﹶﻗﹸﻮﺍ ﺭﺑﻬِﻢ.(11)
ﺍﻟﺮﺍﺑِﻌﺔﹸ :ﺃﹶﻥﹾ ﺗﻘﹶﻊ ﰲ ﻣﻮﺿِﻊِ ﺍﻻِﺑﺘِﺪﺍﺀِ) ،(12ﳓﻮ]ﻗﻮﻟﻪ ﺗﻌﺎﱃ[ ) :(13ﻭﻣِﻦ ﺁﻳﺎﺗِﻪِ ﺃﹶﻧـﻚ ﺗـﺮﻯ ﺍﻟﹾـﺄﺭﺽ
) (1ﺍﻟﺒﻘﺮﺓ ،ﻣﻦ ﺍﻵﻳﺔ ،62ﻭﲤﺎﻣﻬﺎ :ﺇِﻥﱠ ﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍﹾ ﻭﺍﻟﱠﺬِﻳﻦ ﻫﺎﺩﻭﺍﹾ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﻟﺼﺎﺑِﺌِﲔ ﻣﻦ ﺁﻣﻦ ﺑِﺎﻟﻠﱠﻪِ ﻭﺍﻟﹾﻴﻮﻡِ ﺍﻵﺧِﺮِ ﻭﻋﻤِﻞﹶ
ﺻﺎﻟِﺤﺎﹰ ﻓﹶﻠﹶﻬﻢ ﺃﹶﺟﺮﻫﻢ ﻋِﻨﺪ ﺭﺑﻬِﻢ ﻭﻻﹶ ﺧﻮﻑ ﻋﻠﹶﻴﻬِﻢ ﻭﻻﹶ ﻫﻢ ﻳﺤﺰﻧﻮﻥﹶ .
) (2ﺍﳊﺞ ،ﻣﻦ ﺍﻵﻳﺔ ،17ﻭﲤﺎﻣﻬﺎ :ﺇِﻥﱠ ﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍﹾ ﻭﺍﻟﱠﺬِﻳﻦ ﻫﺎﺩﻭﺍ ﻭﺍﻟﺼﺎﺑِﺌِﲔ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﻟﹾﻤﺠﻮﺱ ﻭﺍﻟﱠﺬِﻳﻦ ﺃﹶﺷﺮﻛﹸﻮﺍﹾ ﺇِﻥﱠ ﺍﻟﻠﱠﻪ
ﻳﻔﹾﺼِﻞﹸ ﺑﻴﻨﻬﻢ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﺷﻬِﻴﺪ.
) (3ﻳﻮﻧﺲ ،ﻣﻦ ﺍﻵﻳﺔ ،62ﻭﲤﺎﻣﻬﺎ :ﺃﹶﻻ ﺇِﻥﱠ ﺃﹶﻭﻟِﻴﺎﺀ ﺍﻟﻠﹼﻪِ ﻻﹶ ﺧﻮﻑ ﻋﻠﹶﻴﻬِﻢ ﻭﻻﹶ ﻫﻢ ﻳﺤﺰﻧﻮﻥﹶ .
) (4ﻳﻨﻈﺮ :ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ،337/1:ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ.322/1:
) (5ﺇﺿﺎﻓﺔ ﻳﻘﺘﻀﻴﻬﺎ ﺍﻟﺴﻴﺎﻕ.
) (6ﺍﻟﻌﻨﻜﺒﻮﺕ ،ﻣﻦ ﺍﻵﻳﺔ ،51ﻭﲤﺎﻣﻬﺎ :ﺃﹶﻭﻟﹶﻢ ﻳﻜﹾﻔِﻬِﻢ ﺃﹶﻧﺎ ﺃﹶﻧﺰﻟﹾﻨﺎ ﻋﻠﹶﻴﻚ ﺍﻟﹾﻜِﺘﺎﺏ ﻳﺘﻠﹶﻰ ﻋﻠﹶﻴﻬِﻢ ﺇِﻥﱠ ﻓِﻲ ﺫﹶﻟِﻚ ﻟﹶﺮﺣﻤﺔﹰ ﻭﺫِﻛﹾﺮﻯ
ﻟِﻘﹶﻮﻡٍ ﻳﺆﻣِﻨﻮﻥﹶ .
) (7ﰲ )ﻫـ( ﻋﻦ ﻓﻌﻞ ﺍﻟﻔﺎﻋﻞ.
) (8ﻫﻮﺩ ،ﻣﻦ ﺍﻵﻳﺔ ،36ﻭﲤﺎﻣﻬﺎ :ﻭﺃﹸﻭﺣِﻲ ﺇِﻟﹶﻰ ﻧﻮﺡٍ ﺃﹶﻧﻪ ﻟﹶﻦ ﻳﻮﻣِﻦ ﻣِﻦ ﻗﹶﻮﻣِﻚ ﺇِﻻﱠ ﻣﻦ ﻗﹶﺪ ﺁﻣﻦ ﻓﹶﻼﹶ ﺗﺒﺘﺌِﺲ ﺑِﻤﺎ ﻛﹶﺎﻧﻮﺍﹾ ﻳﻔﹾﻌﻠﹸﻮﻥﹶ.
) (9ﺍﳉﻦ ،ﻣﻦ ﺍﻵﻳﺔ ،01ﻭﲤﺎﻣﻬﺎ :ﻗﹸﻞﹾ ﺃﹸﻭﺣِﻲ ﺇِﻟﹶﻲ ﺃﹶﻧﻪ ﺍﺳﺘﻤﻊ ﻧﻔﹶﺮ ﻣﻦ ﺍﻟﹾﺠِﻦ ﻓﹶﻘﹶﺎﻟﹸﻮﺍ ﺇِﻧﺎ ﺳﻤِﻌﻨﺎ ﻗﹸﺮﺁﻧﺎﹰ ﻋﺠﺒﺎﹰ .
) (10ﺍﻷﻧﻌﺎﻡ ،ﻣﻦ ﺍﻵﻳﺔ ،81ﻭﲤﺎﻣﻬﺎ :ﻭﻛﹶﻴﻒ ﺃﹶﺧﺎﻑ ﻣﺎ ﺃﹶﺷﺮﻛﹾﺘﻢ ﻭﻻﹶ ﺗﺨﺎﻓﹸﻮﻥﹶ ﺃﹶﻧﻜﹸﻢ ﺃﹶﺷﺮﻛﹾﺘﻢ ﺑِﺎﻟﻠﹼﻪِ ﻣﺎ ﻟﹶﻢ ﻳﻨﺰﻝﹾ ﺑِﻪِ ﻋﻠﹶﻴﻜﹸﻢ
ﺳﻠﹾﻄﹶﺎﻧﺎﹰ ﻓﹶﺄﹶﻱ ﺍﻟﹾﻔﹶﺮِﻳﻘﹶﻴﻦِ ﺃﹶﺣﻖ ﺑِﺎﻻﻣﻦِ ﺇِﻥ ﻛﹸﻨﺘﻢ ﺗﻌﻠﹶﻤﻮﻥﹶ .
) (11ﺍﻟﺒﻘﺮﺓ ،ﻣﻦ ﺍﻵﻳﺔ ،46ﻭﲤﺎﻣﻬﺎ :ﺍﻟﱠﺬِﻳﻦ ﻳﻈﹸﻨﻮﻥﹶ ﺃﹶﻧﻬﻢ ﻣﻼﹶﻗﹸﻮﺍ ﺭﺑﻬِﻢ ﻭﺃﹶﻧﻬﻢ ﺇِﻟﹶﻴﻪِ ﺭﺍﺟِﻌﻮﻥﹶ .
) (12ﰲ )ﻫـ( ﺭﻓﻊ ﺑﺎﻹﺑﺘﺪﺍﺀ.
) (13ﺇﺿﺎﻓﺔ ﻳﻘﺘﻀﻴﻬﺎ ﺍﻟﺴﻴﺎﻕ.
151
ﺧﺎﺷِﻌﺔﹰ ،(1)ﺃﹶﻭ ﺑِﺎﻟﹾﺨﺒﺮِﻳﺔِ ﻋﻠﹶﻰ ﺍِﺳﻢِ ﻣﻌﻨﻰ ﻏﹶﻴﺮِ ﻗﹶﻮﻝٍ ،ﻭﻻﹶ ﺻﺎﺩِﻕٍ ﻋﻠﹶﻴﻪِ ﺧﺒﺮﻫﺎ ،ﳓﻮ :ﺍِﻋﺘِﻘﹶﺎﺩِﻱ ﺃﹶﻧـﻚ
ﻓﹶﺎﺿِﻞﹲ .ﺑِﺨِﻼﹶﻑِ ﻗﹶﻮﻟِﻲ :ﺇِﻧﻪ ﻓِﺎﺿِﻞﹲ ،ﻭﺍِﻋﺘِﻘﹶﺎﺩِﻱ :ﺇﻧﻪ ﺣﻖ.
ﺍﳋﹶﺎﻣِﺴﺔﹸ :ﺃﹶﻥﹾ ﺗﻘﹶﻊ ﻣﺠﺮﻭﺭﺓﹰ ﺑِﺎﻟﹾﺤﺮﻑِ ،ﳓﻮ]ﻗﻮﻟﻪ ﺗﻌﺎﱃ[ ) :(2ﺫﹶﻟِﻚ ﺑِﺄﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻫﻮ ﺍﻟﹾﺤﻖ.(3)
ﺍﻟﺴﺎﺩِﺳﺔﹸ :ﺃﹶﻥﹾ ﺗﻘﹶﻊ ﻣﺠﺮﻭﺭﺓﹰ ﺑِﻤﻀﺎﻑٍ ﺗﻤﻨﻊ ﺇِﺿﺎﻓﹶﺘﻪ ﺇﱃ ﺍﻟﹾﺠﻤﻞِ ،ﳓﻮ]ﻗﻮﻟﻪ ﺗﻌﺎﱃ[ ) :(4ﺇِﻧﻪ ﻟﹶﺤﻖ ﻣﺜﹾﻞﹶ
ﻣﺎ ﺃﹶﻧﻜﹸﻢ ﺗﻨﻄِﻘﹸﻮﻥﹶ .(5)
ﺍﻟﺴﺎﺑِﻌﺔﹸ :ﺃﹶﻥﹾ ﺗﻘﹶﻊ ﻣﻌﻄﹸﻮﻓﹶﺔﹰ ﻋﻠﹶﻰ ﺷﻲﺀٍ ،ﻣِﻦ ﺫﹶﻟِﻚ ،ﳓﻮ]ﻗﻮﻟﻪ ﺗﻌﺎﱃ[ ) :(6ﺍﺫﹾﻛﹸﺮﻭﺍﹾ ﻧِﻌﻤﺘِﻲ ﺍﻟﱠﺘِﻲ ﺃﹶﻧﻌﻤﺖ
ﻋﻠﹶﻴﻜﹸﻢ ﻭﺃﹶﻧﻲ ﻓﹶﻀﻠﹾﺘﻜﹸﻢ" ،(7) ﻓﹶﺈﻧِﻲ" ﻣﻌﻄﹸﻮﻓﹶﺔﹲ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻔﹾﻌﻮﻝِ ﻭﻫﻮ" ﻧِﻌﻤﺘِﻲ".
ﺍﻟﺜﱠﺎﻣِﻨﺔﹸ :ﺃﹶﻥﹾ ﺗﻘﹶﻊ ﻣﺒﺪﻟﹶﺔﹰ ﻣِﻦ ﺷﻲﺀٍ ،ﻣِﻦ ﺫﹶﻟِﻚ ،ﳓﻮ]ﻗﻮﻟﻪ ﺗﻌﺎﱃ[ ) :(8ﻭﺇِﺫﹾ ﻳﻌِﺪﻛﹸﻢ ﺍﻟﻠﹼﻪ ﺇِﺣﺪﻯ ﺍﻟﻄﱠﺎﺋِﻔﹶﺘِﻴﻦِ
ﺃﹶﻧﻬﺎ ﻟﹶﻜﹸﻢ" ،(9) ﻓﺄﻥﱠ" ﺑﺪﻝﹲ ﻣِﻦ ﺍﻟﹾﻤﻔﹾﻌﻮﻝِ ،ﻭﻫﻮ" ﺇِﺣﺪﻯ".
) (10
ﺍﳊﺎﻟﹶﺔﹸ ﺍﻟﺜﱠﺎﻟِﺜﹶﺔﹸ :ﺟﻮﺍﺯ ﺍﻷَﻣﺮﻳﻦِ ﰲ ﺗِﺴﻊِ ﻣﺴﺎﺋِﻞﹶ.
ﺍﻷُﻭﱃ :ﺃﹶﻥﹾ ﺗﻘﹶﻊ ﺑﻌﺪ" ﺇِﺫﹶﺍ" ﺍﻟﻔﹸﺠﺎﺋِﻴﺔِ ،ﳓﻮ :ﻧﻈﹶﺮﺕ ﻓﹶﺈِﺫﹶﺍ ﺇِﻥﱠ ﺯﻳﺪﺍ ﺑِﺎﻟﺒﺎﺏِ ،ﻭﻗﻮﻟﻪ:
) (11
ﺇﺫﹶﺍ ﺃﹶﻧــﻪ ﻋﺒــﺪ ﺍﻟﻘﹶﻔﹶــﺎ ﻭﺍﻟﻠﱠﻬــﺎﺯِﻡِ ﻭﻛﹸﻨﺖ ﺃﹸﺭﻯ ﺯﻳﺪﺍ –ﻛﹶﻤﺎ ﻗﹶـﺎﻝﹶ -ﺳـﻴﺪﺍ
) (1ﻓﺼﻠﺖ ،ﻣﻦ ﺍﻵﻳﺔ ،39ﻭﲤﺎﻣﻬﺎ :ﻭﻣِﻦ ﺁﻳﺎﺗِﻪِ ﺃﹶﻧﻚ ﺗﺮﻯ ﺍﻟﹾﺄﺭﺽ ﺧﺎﺷِﻌﺔﹰ ﻓﹶﺈِﺫﹶﺍ ﺃﹶﻧﺰﻟﹾﻨﺎ ﻋﻠﹶﻴﻬﺎ ﺍﻟﹾﻤﺎﺀ ﺍﻫﺘﺰﺕ ﻭﺭﺑﺖ ﺍِﻥﱠ ﺍﻟﱠﺬِﻱ
ﺃﹶﺣﻴﺎﻫﺎ ﻟﹶﻤﺤﻴِﻲ ﺍﻟﹾﻤﻮﺗﻰ ﺇِﻧﻪ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﻗﹶﺪِﻳﺮ.
) (2ﺇﺿﺎﻓﺔ ﻳﻘﺘﻀﻴﻬﺎ ﺍﻟﺴﻴﺎﻕ.
) (3ﺍﳊﺞ ،ﻣﻦ ﺍﻵﻳﺔ ،06ﻭﲤﺎﻣﻬﺎ :ﺫﹶﻟِﻚ ﺑِﺄﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻫﻮ ﺍﻟﹾﺤﻖ ﻭﺃﹶﻧﻪ ﻳﺤﻴِﻲ ﺍﻟﹾﻤﻮﺗﻰ ﻭﺃﹶﻧﻪ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﻗﹶﺪِﻳﺮ.
) (4ﺇﺿﺎﻓﺔ ﻳﻘﺘﻀﻴﻬﺎ ﺍﻟﺴﻴﺎﻕ.
) (5ﺍﻟﺬﺍﺭﻳﺎﺕ ،ﻣﻦ ﺍﻵﻳﺔ ،23ﻭﲤﺎﻣﻬﺎ :ﻓﹶﻮ ﺭﺏ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻟﹾﺄﺭﺽِ ﺇِﻧﻪ ﻟﹶﺤﻖ ﻣﺜﹾﻞﹶ ﻣﺎ ﺃﹶﻧﻜﹸﻢ ﺗﻨﻄِﻘﹸﻮﻥﹶ .
) (6ﺇﺿﺎﻓﺔ ﻳﻘﺘﻀﻴﻬﺎ ﺍﻟﺴﻴﺎﻕ.
) (7ﺍﻟﺒﻘﺮﺓ ،ﻣﻦ ﺍﻵﻳﺔ ،47ﻭﲤﺎﻣﻬﺎ :ﻳﺎ ﺑﻨِﻲ ﺇِﺳﺮﺍﺋِﻴﻞﹶ ﺍﺫﹾﻛﹸﺮﻭﺍﹾ ﻧِﻌﻤﺘِﻲ ﺍﻟﱠﺘِﻲ ﺃﹶﻧﻌﻤﺖ ﻋﻠﹶﻴﻜﹸﻢ ﻭﺃﹶﻧﻲ ﻓﹶﻀﻠﹾﺘﻜﹸﻢ ﻋﻠﹶﻰ ﺍﻟﹾﻌﺎﻟﹶﻤِﲔ.
) (8ﺇﺿﺎﻓﺔ ﻳﻘﺘﻀﻴﻬﺎ ﺍﻟﺴﻴﺎﻕ.
) (9ﺍﻷﻧﻔﺎﻝ ،ﻣﻦ ﺍﻵﻳﺔ ،07ﻭﲤﺎﻣﻬﺎ :ﻭﺇِﺫﹾ ﻳﻌِﺪﻛﹸﻢ ﺍﻟﻠﹼﻪ ﺇِﺣﺪﻯ ﺍﻟﻄﱠﺎﺋِﻔﹶﺘِﻴﻦِ ﺃﹶﻧﻬﺎ ﻟﹶﻜﹸﻢ ﻭﺗﻮﺩﻭﻥﹶ ﺃﹶﻥﱠ ﻏﹶﻴﺮ ﺫﹶﺍﺕِ ﺍﻟﺸﻮﻛﹶﺔِ ﺗﻜﹸﻮﻥﹸ
ﻟﹶﻜﹸﻢ ﻭﻳﺮِﻳﺪ ﺍﻟﻠﹼﻪ ﺃﹶﻥ ﻳﺤِﻖ ﺍﳊﹶﻖ ﺑِﻜﹶﻠِﻤﺎﺗِﻪِ ﻭﻳﻘﹾﻄﹶﻊ ﺩﺍﺑِﺮ ﺍﻟﹾﻜﹶﺎﻓِﺮِﻳﻦ.
) (10ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﺑﻦ ﺍﻟﻨﺎﻇﻢ :ﺹ ،169-165ﻭﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ.344-338/1:
)(11
ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﻄﻮﻳﻞ ،ﻭﻫﻮ ﺑﻼ ﻧﺴﺒﺔ ﰲ :ﺍﻟﻜﺘﺎﺏ ،144/3:ﻭﺷﺮﺡ ﺍﺑﻦ ﺍﻟﻨﺎﻇﻢ :ﺹ ،166ﻭﺃﻭﺿﺢ ﺍﳌـﺴﺎﻟﻚ339/1:
ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ ،327/1:ﻭﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ ،407/1:ﻭﺍﳌﻌﺠﻢ ﺍﳌﻔﺼﻞ ﰲ ﺷﻮﺍﻫﺪ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ،ﻉ :ﺇﻣﻴﻞ ﺑﺪﻳﻊ ﻳﻌﻘﻮﺏ
ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ ،ﻁ1417 ،1ﻫـ1996-ﻡ ،366/7 :ﻭﻗﺎﻝ ﺳﻴﺒﻮﻳﻪ)ﺕ180ﻫـ( ﻗﺒﻞ ﺃﻥ ﻳﻨﺸﺪﻩ» :ﻭﲰﻌﺖ
= ﺭﺟﻼ ﻣﻦ ﺍﻟﻌﺮﺏ ﻳﻨﺸﺪ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻛﻤﺎ ﺃﺧﱪﻙ ﺑﻪ« ﻭﻳﺮﻭﻯ "ﻗﻴﻞ" ﰲ ﲨﻴﻊ ﺍﳌﺼﺎﺩﺭ ﺍﳌﺬﻛﻮﺭﺓ.
152
ﻓﹶﺎﻟﻜﹶﺴﺮ ﻋﻠﹶﻰ ﻣﻌﻨﻰ ﺇِﺫﹶﺍ ﻫﻮ ﻋﺒﺪ ﺍﻟﻘﹶﻔﹶﺎ ،ﻭﺍﻟﻔﹶﺘﺢ ﻋﻠﹶﻰ ﻣﻌﻨﻰ ،ﻓﹶﺈِﺫﹶﺍ ﺍﻟﻌﺒﻮﺩِﻳﺔﹸ ،ﺃﹶﻱ :ﺣﺎﺻِﻠﹶﺔﹲ).(1
ﺍﻟﺜﱠﺎﻧِﻴﺔﹸ :ﺑﻌﺪ ﻓﹶﺎﺀِ ﺍﻟﹾﺠﺰﺍﺀِ ،ﻛﹶﻘﻮﻟﻪِ ﺗﻌﺎﱃ :ﻛﹶﺘﺐ ﺭﺑﻜﹸﻢ ﻋﻠﹶﻰ ﻧﻔﹾﺴِﻪِ ﺍﻟﺮﺣﻤﺔﹶ ﺃﹶﻧﻪ ﻣﻦ ﻋﻤِﻞﹶ .(2)
ﺑِﺎﻟﻜﹶﺴﺮِ ﻋﻠﹶﻰ ﻣﻌﻨﻰ" ،ﻓﹶﻬﻮ ﻏﹶﻔﹸﻮﺭ ﺭﺣِﻴﻢ") ،(3ﻭﺍﻟﻔﹶﺘﺢِ ﻋﻠﹶﻰ ﻣﻌﻨﻰ ،ﻓﹶﺎﻟﻐﻔﹾﺮﺍﻥﹶ ﻭﺍﻟﺮﺣﻤﺔﹶ ،ﺃﹶﻱ :ﺣﺎﺻِﻼﹶﻥِ
) (4
ﺃﹶﻭ ﻓﹶﺎﻟﹾﺤﺎﺻِﻞﹸ ﺍﻟﻐﻔﹾﺮﺍﻥﹸ ﻭﺍﻟﹾﺠﺰﺍﺀُ.
ﺍﻟﺜﱠﺎﻟِﺜﹶﺔﹸ :ﺃﹶﻥﹾ ﺗﻘﹶﻊ ﰲ ﻣﻮﺿِﻊِ ﺍﻟﺘﻌﻠِﻴﻞِ ،ﳓﻮ]ﻗﻮﻟﻪ ﺗﻌﺎﱃ[ ) :(5ﺇِﻧﺎ ﻛﹸﻨﺎ ﻣِﻦ ﻗﹶﺒﻞﹸ ﻧﺪﻋﻮﻩ ﺇِﻧـﻪ ﻫـﻮ ﺍﻟﹾﺒـﺮ
ﺍﻟﺮﺣِﻴﻢ.(6)
ﺍﻟﺮﺍﺑِﻌﺔﹸ :ﺃﹶﻥﹾ ﺗ ﹶﻘﻊ ﺑﻌﺪ ﻓِﻌﻞِ ﻗﹶﺴﻢٍ ،ﻭﻻﹶ ﻻﹶﻡ ﺑﻌﺪﻫﺎ ،ﳓﻮ :ﺣﻠِﻔﹾﺖ ﺃﹶﻥﱠ ﺯﻳﺪﺍ ﻗﹶﺎﺋِﻢ.
ﺍﳋﹶﺎﻣِﺴﺔﹸ:ﺃﹶﻥﹾ ﺗﻘﹶﻊ ﺧﺒﺮﺍ ﻋﻦ ﻗﹶﻮﻝٍ ،ﻭﺧﺒﺮﻫﺎ ﻗﹶﻮﻝﹲ ﻭﻗﹶﺎﺋِﻞﹸ ﺍﻟﻘﹶﻮﻟﹶﻴﻦِ ﻭﺍﺣِﺪ ،ﳓﻮ :ﻗﹸﻮﻟِﻲ:ﺇِﻧﻲ ﺃﹶﺣﻤﺪ ﺍﷲَ.
ﺍﻟﺴﺎﺩِﺳﺔﹸ :ﺃﹶﻥﹾ ﺗﻘﹶﻊ ﺑﻌﺪ ﻭﺍﻭٍ ﻣﺴﺒﻮﻗﹶﺔٍ ﺑِﻤﻔﹾﺮﺩٍ ﺻﺎﻟِﺢٍ ﻟِﻠﹾﻌﻄﹾﻒِ ﻋﻠﻴﻪِ ،ﳓﻮ]ﻗﻮﻟﻪ ﺗﻌﺎﱃ[ ) :(7ﺇِﻥﱠ ﻟﹶﻚ ﺃﹶﻟﱠـﺎ
ﺗﺠﻮﻉ ﻓِﻴﻬﺎ ﻭﻟﹶﺎ ﺗﻌﺮﻯ .(8)
ﺍﻟﺴﺎﺑِﻌﺔﹸ :ﺃﹶﻥﹾ ﺗﻘﹶﻊ ﺑﻌﺪ" ﺣﺘﻰ" ﻭﻳﺨﺘﺺ ﺍﻟﻜﹶﺴﺮ ﺑِﺎﻻِﺑﺘِﺪﺍﺋِﻴﺔِ ،ﳓﻮ :ﻣﺮِﺽ ﺯﻳﺪ (9)ﺣﺘﻰ ﺇِﻧﻬﻢ ﻻﹶ ﻳﺮﺟﻮﻧـﻪ
]37ﻅ[ ﻭﺍﻟﻔﹶﺘﺢ ﺑِﺎﻟﹾﺠﺎﺭﺓِ ،ﻭﺍﻟﻌﺎﻃِﻔﹶﺔِ / ،ﳓﻮ :ﻋﺮِﻓﹾﺖ ﺃﹸﻣﻮﺭﻙ ﺣﺘﻰ ﺃﹶﻧﻚ ﻓﹶﺎﺿِﻞﹲ.
ﺍﻟﺜﱠﺎﻣِﻨﺔﹸ :ﺃﹶﻥﹾ ﺗﻘﹶﻊ ﺑﻌﺪ" ﺃﻣﺎ" ]ﳓﻮ[ ) (10ﺇِﻧﻚ ﻓﹶﺎﺿِﻞﹲ ﺑِﺎﻟﹾﻜﹶﺴﺮِ ﻋﻠﹶﻰ ﺃﹶﻧﻬﺎ ﺣﺮﻑ ﺍِﺳﺘِﻔﹾﺘﺎﺡٍ ،ﻭﺍﻟﻔﹶﺘﺢِ ﻋﻠﹶـﻰ
ﺃﹶﻧﻬﺎ ﺑِﻤﻌﻨﻰ ﺣﻘﺎ ﻭﻫﻮ ﻗﹶﻠِﻴﻞﹲ.
= ﻭﺍﻟﻠﹼﻬﺎﺯﻡ :ﻣﻔﺮﺩﻫﺎ ﳍﺰﻣﺔﹸ ،ﻭﳘﺎ ﻧﺎﺗﺌﺎﻥ ﲢﺖ ﺍﻷﺫﻧﲔ .ﻳﻨﻈﺮ :ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ :ﻣﺎﺩﺓ )ﳍﺰﻡ(.
) (1ﻓﺈﺫﺍ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺃﻱ :ﺣﺎﺻﻠﺔ .ﺳﺎﻗﻄﺔ ﻣﻦ )ﻫـ(.
) (2ﺍﻷﻧﻌﺎﻡ ،ﻣﻦ ﺍﻵﻳﺔ ،54ﻭﲤﺎﻣﻬﺎ :ﻭﺇِﺫﹶﺍ ﺟﺎﺀﻙ ﺍﻟﱠﺬِﻳﻦ ﻳﺆﻣِﻨﻮﻥﹶ ﺑِﺂﻳﺎﺗِﻨﺎ ﻓﹶﻘﹸﻞﹾ ﺳﻼﹶﻡ ﻋﻠﹶﻴﻜﹸﻢ ﻛﹶﺘﺐ ﺭﺑﻜﹸﻢ ﻋﻠﹶﻰ ﻧﻔﹾﺴِﻪِ ﺍﻟﺮﺣﻤﺔﹶ
ﺃﹶﻧﻪ ﻣﻦ ﻋﻤِﻞﹶ ﻣِﻨﻜﹸﻢ ﺳﻮﺀﺍﹰ ﺑِﺠﻬﺎﻟﹶﺔٍ ﺛﹸﻢ ﺗﺎﺏ ﻣِﻦ ﺑﻌﺪِﻩِ ﻭﺃﹶﺻﻠﹶﺢ ﻓﹶﺄﹶﻧﻪ ﻏﹶﻔﹸﻮﺭ ﺭﺣِﻴﻢ.
) (3ﺍﻟﺜﺎﻧﻴﺔ ...ﺭﺣﻴﻢ .ﺳﺎﻗﻄﺔ ﻣﻦ )ﻫـ(.
) (4ﰲ )ﻫـ( ﺍﻟﺮﲪﺔ.
) (5ﺇﺿﺎﻓﺔ ﻳﻘﺘﻀﻴﻬﺎ ﺍﻟﺴﻴﺎﻕ.
) (6ﺍﻟﻄﻮﺭ.28
) (7ﺇﺿﺎﻓﺔ ﻳﻘﺘﻀﻴﻬﺎ ﺍﻟﺴﻴﺎﻕ.
) (8ﻃﻪ.18
) (9ﺳﺎﻗﻄﺔ ﻣﻦ )ﻫـ(.
) (10ﺇﺿﺎﻓﺔ ﻣﻦ )ﻫـ(.
153
ﺍﻟﺘﺎﺳِﻌﺔﹸ :ﺑﻌﺪ" ﻻﹶ ﺟﺮﻡ ،"ﻭﺍﻟﻐﺎﻟِﺐ ﺍﻟﻔﹶﺘﺢ ،ﳓﻮ]ﻗﻮﻟﻪ ﺗﻌﺎﱃ[ ) :(1ﻻ ﺟﺮﻡ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻳﻌﻠﹶﻢ.(2)
ﻭﻗﹶﺪ ﺍِﻧﻔﹶﺮﺩﺕ" ﺇِﻥﱠ" ) (3ﺍﻟﹾﻤﻜﹾﺴﻮﺭﺓﹸ ﺑِﺠﻮﺍﺯِ ﺩﺧﻮﻝِ ﻻﹶﻡِ ﺍﻻِﺑﺘِﺪﺍﺀِ ﻣﻌﻬﺎ ﻟِﺰِﻳﺎﺩﺓِ ﺍﻟﺘﺄﻛِﻴﺪِ ﻋﻠﹶﻰ ﻭﺍﺣِﺪٍ
ﻣِﻦ ﺃﹶﺭﺑﻌﺔٍ:
ﺍﻷَﻭﻝﹸ :ﺧﺒﺮﻫﺎ ﺇِﺫﹶﺍ ﺗﺄﹶﺧﺮ ،(4)ﻭﻟﹶﻢ ﻳﻨﻒ ،ﻭﻟﹶﻢ ﻳﻜﹸﻦ ﻓِﻌﻼﹰ ﻣﺎﺿِﻴﺎ ﻣﺘﺼﺮﻓﹰﺎ ﺧﺎﻟِﻴﺎ ﻣِﻦ" ﻗﹶﺪ ،"ﻓﹶﺘﺪﺧﻞﹸ ﻋﻠﹶـﻰ
ﺍﻟﹾﻤﻔﹾﺮﺩِ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﺍﻟﻠﱠﻪ ﻳﻌﻠﹶﻢ ﺇِﻧﻚ ﻟﹶﺮﺳﻮﻟﹸﻪ ،(5) ﺇِﻥﱠ ﺭﺑﻬﻢ ﺑِﻬِﻢ ﻳﻮﻣﺌِﺬٍ ﻟﱠﺨﺒِﲑ .(6) ﻭﻋﻠﹶﻰ
ﺍﻟﹾﺠﻤﻠﹶﺔِ ]ﺍﻟﹾﻤﺜﹾﺒﺘﺔِ[ ) (7ﺍﻻِﺳﻤِﻴﺔِ ،ﳓﻮ :ﺇِﻥﱠ ﺯﻳﺪﺍ ﻟﹶﺄﹶﺑﻮﻩ ﻣﻨﻄﹶﻠِﻖ .ﻭﺍﻟﻔِﻌﻠِﻴﺔِ ﺍﻟﹾﻤﻔﹾﺘﺘِﺤﺔِ ﺑﺎﻟﹾﻤﻀﺎﺭِﻉِ ،ﳓﻮ]ﻗﻮﻟـﻪ
:ﺇِﻥﱠ ﺭﺑﻚ ﻟﹶﻴﺤﻜﹸﻢ ﺑﻴﻨﻬﻢ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ،(9)ﺃﹶﻭ ﻣﺎﺽٍ ﻏﹶﻴﺮِ ﻣﺘﺼﺮﻑٍ ،ﳓﻮ :ﺇِﻥﱠ ﺯﻳﺪﺍ ﻟﹶﻌﺴﻰ ) (8
ﺗﻌﺎﱃ[
ﺃﹶﻥﹾ ﻳﻘﹸﻮﻡ ،ﺃﹶﻭ ﻣﺘﺼﺮﻑٍ ﻣﻘﹾﺮﻭﻥٍ "ﺑِﻘﹶﺪ ،"ﳓﻮ :ﺇِﻥﱠ ﺯﻳﺪﺍ ﻟﹶﻘﹶﺪ ﻗﹶﺎﻡ.
ﺍﻟﺜﱠﺎﱐ :ﺍِﺳﻤﻬﺎ ﺇِﺫﹶﺍ ﺗﺄﹶﺧﺮ ﻋﻦ ﺧﺒﺮِﻫﺎ ﺣﻴﺚﹸ ﺟﺎﺯ ﺗﺄﹾﺧِﲑﻩ ،ﻓﹶﺈِﻥﹾ ﻛﹶﺎﻥﹶ ﻇﹶﺮﻓﹰﺎ ،ﺃﹶﻭ ﺟﺎﺭﺍ ﻭﻣﺠﺮﻭﺭﺍ ،ﻛﹶﺎﻷَﻣﺜِﻠﹶﺔِ
ﺍﻟﺴﺎﺑِﻘﹶﺔِ ﰲ ﺗﻘﹾﺪِﻳﻢِ) (10ﺍﻟﹾﺨﺒﺮِ ،ﺃﹶﻭ ﻋﻦ ﻣﻌﻤﻮﻟِﻪِ ،ﳓﻮ :ﺇِﻥﱠ ﰲ ﺍﻟﹾﻤﺴﺠِﺪِ ﻟﹶﺰﻳﺪﺍ ﻣﻌﺘﻜِﻒ.
ﺍﻟﺜﱠﺎﻟِﺚﹸ :ﻣﻌﻤﻮﻝﹸ ﺧﺒﺮِﻫﺎ ﺇِﺫﹶﺍ ﺗﻘﹶﺪﻡ ﻋﻠﹶﻴﻪِ ،ﳓﻮ :ﺇﻥﱠ ﺯﻳﺪﺍ ﻟﹶﻄﹶﻌﺎﻣﻚ ﺁﻛِﻞﹲ.
ﺍﻟﺮﺍﺑِﻊ :ﺍﻟﻀﻤِﻴﺮ ﺍﻟﹾﻤﺴﻤﻰ ﻋِﻨﺪ ﺍﻟﺒﺼﺮِﻳﲔ ﻓﹶﺼﻼﹰ ،ﻭﻋِﻨﺪ ﺍﻟﻜﹸﻮﻓِﻴﲔ ﻋِﻤﺎﺩﺍ) ،(11ﳓﻮ]ﻗﻮﻟﻪ ﺗﻌـﺎﱃ[ ):(12
154
ﻄﹶﻌﻳ ﻭ،(2) ﻮﻥﹶﺤﺒﺴ ﺍﻟﹾﻤﻦﺤﺎ ﻟﹶﻨﺇِﻧﺎﻓﱡﻮﻥﹶ ﻭ ﺍﻟﺼﻦﺤﺎ ﻟﹶﻨﺇِﻧ ﻭ ،(1) ﻖ ﺍﻟﹾﺤﺺ ﺍﻟﹾﻘﹶﺼﻮـﺬﹶﺍ ﻟﹶﻬ ﺇِﻥﱠ ﻫ
ﻒ
:ِﻦﻃﹶﻴﺮﻓﹾﻊِ ﺑِـﺸ ﺑِـﺎﻟﺮﻄﹾﻒ ﺍﻟﻌﻮﺯﺠ ﻳﻩﺪﻌﺑ ﻭ،ِﺮﺒﺠِﻲﺀِ ﺍﻟﹾﺨﻞﹶ ﻣﺐِ ﻗﹶﺒﺼﺎﻟﻨﻭﻑِ ﺑﺮﺬِﻩِ ﺍﻟﹾﺤﺎﺀِ ﻫﻤﻠﹶﻰ ﺃﹶﺳﻋ
. ﻟﹶﻜِﻦ ﺃﹶﻭ، ﺃﹶﻥﱠ ﺃﹶﻭ،ﺎﻣِﻞِ ﺇِﻥﱠﻛﹶﻮﻥﹸ ﺍﻟﻌﺮِ ﻭﺒﺎﻝﹸ ﺍﻟﹾﺨﺘِﻜﹾﻤﺍِﺳ
155
] ﻇﹶـﻦ ﻭﺃﹶﺧﻮﺍﺗﻬـﺎ[
ﻭﺃﹶﻣﺎ ﻇﹶﻨﻨﺖ ﻭﺃﹶﺧﻮﺍﺗﻬﺎ،ﺇِﻧﻤﺎ ﺫﹶﻛﹶﺮﻫﺎ ﻫﻨﺎ؛ ﻷﻧﻬﺎ ﻣِﻦ ﺍﻟﻌﻮﺍﻣِﻞِ ﺍﻟﺪﺍﺧِﻠﹶﺔِ ﻋﻠﹶﻰ ﺍﳌﹸﺒﺘﺪﺇِ ﻭﺍﳋﹶﺒﺮِ ،ﻭﺇﻻﹼ ﻓﹶﻤﺤ ﱡﻞ
ﺫِﻛﹾﺮِﻫﺎ ﺍﻟﹾﻤﻨﺼﻮﺑﺎﺕ ،ﻓﹶﺈﻧﻬﺎ ﺗﻨﺼِﺐ ﺍﻟﹾﻤﺒﺘﺪﺃﹶ ،ﻭﻳﺴﻤﻰ ﻣﻔﹾﻌﻮﻟﹶﻬﺎ ﺍﻷَﻭﻝﹸ،ﻭﺗﻨﺼِﺐ ﺍﻟﹾﺨﺒﺮ ،ﻭﻳﺴﻤﻰ ﻣﻔﹾﻌﻮﻟﹶﻬﺎ
ﺍﻟﺜﱠﺎﱐ ،ﻋﻠﹶﻰ ﺃﹶﻧﻬﻤﺎ ﻣﻔﹾﻌﻮﻻﹶﻥِ) ،(1ﻭﻫِﻲ ﻋﻠﹶﻰ ﻧﻮﻋﻴﻦِ ﺍﻷَﻭﻝﹸ:ﺃﹶﻓﹾﻌﺎﻝﹸ ﺍﻟﻘﹸﻠﹸﻮﺏِ) ،(2ﻭﺗﻨﻘﹶﺴِﻢ ﻋﻠﹶﻰ ﻗِﺴﻤﲔِ ):(3
ﻗِﺴﻢ ﻳﻔِﻴﺪ ﺭﺟﺤﺎﻥﹶ ﻭﻗﹸﻮﻉِ ﺍﻟﹾﻤﻔﹾﻌﻮﻝِ ﺍﻟﺜﱠﺎﱐ ﻭﺫﹶﻛﹶﺮ ﻣِﻨﻬﺎ ﺃﹶﺭﺑﻌﺔﹰ ﻭﻫِﻲ/ :
) (5
-ﻇﹶﻨﻨﺖ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﺇِﻧﻲ ﻟﹶﺄﹶﻇﹸﻨﻚ ﻳﺎ ﻓِﺮﻋﻮﻥﹸ ﻣﺜﹾﺒﻮﺭﺍﹰ ،(4)ﻭﻗﹶﺪ ﺗـﺴﺘﻌﻤﻞﹸ ﻟِﻠﹾﻴﻘِـﻴﻦِ ]38ﻭ[
ﳓﻮ]ﻗﻮﻟﻪ ﺗﻌﺎﱃ[ ) :(6ﻭﻇﹶﻨﻮﺍﹾ ﺃﹶﻥ ﻻﱠ ﻣﻠﹾﺠﺄﹶ ﻣِﻦ ﺍﻟﻠﹼﻪِ ،(7)ﻳﻈﹸﻨﻮﻥﹶ ﺃﹶﻧﻬﻢ ﻣﻼﹶﻗﹸﻮﺍ ﺭﺑﻬِﻢ.(8)
) (10
-ﻭﺣﺴِﺒﺖ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﻻﹶ ﺗﺤﺴﺒﻦ ﺍﻟﻠﹼﻪ ﻏﹶﺎﻓِﻼﹰ ،(9)ﻳﺤﺴﺒﻬﻢ ﺍﻟﹾﺠﺎﻫِﻞﹸ ﺃﹶﻏﹾﻨِﻴﺎﺀَ
ﻟﹶﺎ ﺗﺤﺴِﺒﻮﻩ ﺷﺮﺍﹰ ﻟﱠﻜﹸﻢ .(11)
-ﻭﻗﹶﺪ ﺗﺴﺘﻌﻤﻞﹸ ﻟِﻠﹾﻴﻘِﻴﻦِ ،ﳓﻮ ﻗﻮﻟﻪ:
) (12
ﺭﺑﺎﺣﺎ ،ﺇِﺫﹶﺍ ﻣﺎ ﺍﻟﹾﻤﺮﺀُ ﺃﹶﺻـﺒﺢ ﺛﹶـﺎﻗِﻼﹶ ﺣﺴِﺒﺖ ﺍﻟﺘﻘﹶﻰ ﻭﺍﻟﹾﺠـﻮﺩ ﺧﻴـﺮ ﺗِﺠـﺎﺭﺓٍ
-ﻭﺧِﻠﹾﺖ- ﺑِﻜﹶﺴﺮِ ﺍﻟﹾﺨﺎﺀِ -ﻭﺃﹶﺻﻠﹸﻪ ﺧﻴِﻠﹾﺖ- ﺑِﻜﹶﺴﺮِ ﺍﻟﻴﺎﺀِ ،(1)-ﻧﻘِﻠﹶﺖِ ﺍﻟﻜﹶﺴﺮﺓﹸ ﺇﱃ ﺍﻟﹾﺨﺎﺀِ ﻗﹶﺒﻠﹶﻬـﺎ
ﺑﻌﺪ ﺳﻠﹾﺐِ ﺣﺮﻛﹶﺘِﻬﺎ ،ﺛﹸﻢ ﺣﺬِﻓﹶﺖِ ﺍﻟﻴﺎﺀُ ﻟِﺎِﻟﹾﺘِﻘﹶﺎﺀِ ﺍﻟﺴﺎﻛِﻨﻴﻦِ ،ﻛﹶﻘﻮﻝِ ﺍﻟﺸﺎﻋِﺮِ:
) (2
ﻳﺴﻮﻣﻚ ﻣﺎ ﻻﹶ ﻳﺴﺘﻄﹶﺎﻉ ﻣِﻦ ﺍﻟﻮﺟـﺪِ ﺇِﺧﺎﻟﹸﻚ ﺇِﻥﹾ ﻟﹶﻢ ﺗﻐﻀﺾِ ﺍﻟﻄﱠﺮﻑ ﺫﹶﺍ ﻫﻮﻯ
ﻭﻗﹶﻮﻟِﻚ :ﺧِﻠﹾﺖ ﺯﻳﺪﺍ ﺃﹶﺧﺎﻙ ،ﻭﻗﹶﺪ ﺗﺴﺘﻌﻤﻞﹸ ﻟِﻠﹾﻴﻘِﻴﻦِ) (3ﻛﹶﻘﹶﻮﻝِ ﺍﻟﺸﺎﻋِﺮِ:
) (4
ﻟِﻲ ﺍِﺳﻢ ،ﻓﹶﻤﺎ ﺃﹸﺩﻋﻰ ﺑِـﻪِ ﻭﻫـﻮ ﺃﹶﻭﻝﹸ ـﻲ ـﻦ ﻭﺧِﻠﹾﺘﻨِـ ـﻮﺍﻧِﻲ ﻋﻤﻬـ ـﺎﻧِﻲ ﺍﻟﻐـﺩﻋـ
ﻭﺯﻋﻤﺖ ،ﻗﹶﻮﻝﹲ ﻣﺸﻮﺏ ﺑِﺸﻚ ،ﺃﹶﻭ ﻣﻘﹾﺮﻭﻥﹲ ﺑِﺎﻋﺘِﻘﹶﺎﺩٍ) ،(5ﳓﻮ ﻗﻮﻟﻪ:
) (6
ﺇِﻧﻤـﺎ ﺍﻟـﺸﻴﺦ ﻣـﻦ ﻳـﺪﺏ ﺩﺑِﻴﺒ ـﺎ ـﺸﻴﺦٍ ـﺴﺖ ﺑِـ ـﻴﺨﺎ ،ﻭﻟﹶـ
ـﻲ ﺷـ ﺯﻋﻤﺘﻨِـ
ﻭﺍﻷَﻛﹾﺜﹶﺮ ﰲ ﻫﺬِﻩِ ﻭﻗﹸﻮﻋﻬﺎ ﻋﻠﹶﻰ ﺃﹶﻥﹾ ،ﺃﹶﻭ ﺃﹶﻥﱠ ﻭﺻِﻠﹶﺘِﻬِﻤﺎ) ،(7ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺯﻋﻢ ﺍﻟﱠﺬِﻳﻦ ﻛﹶﻔﹶﺮﻭﺍﹾ ﺃﹶﻥ ﻟﹶﻦ
ﻳﺒﻌﺜﹸﻮﺍﹾ .(8)
ﻭﻗﹶﻮﻝِ ﺍﻟﺸﺎﻋِﺮِ:
) (1
ﻭﻣﻦ ﺫﹶﺍ ﺍﻟﱠـﺬِﻱ ﻳـﺎ ﻋـﺰ ﻻﹶ ﻳﺘﻐﻴـﺮ ﻭﻗﹶﺪ ﺯﻋﻤـﺖ ﺃﹶﻧـﻲ ﺗﻐﻴـﺮﺕ ﺑﻌـﺪﻫﺎ
ﻭﻣِﻦ ﺃﹶﻓﹾﻌﺎﻝِ ﻫﺬﹶﺍ ﺍﻟﻘِﺴﻢِ ،ﻋﺪ ،ﻭﻫﺐ ،(2)ﳓﻮ ﻗﻮﻟﻪ:
) (3
ﻭﻟﹶﻜِﻨﻤﺎ ﺍﻟﹾﻤﻮﻟﹶﻰ ﺷـﺮﻳﻜﹸﻚ ﰲ ﺍﻟﻌـﺪﻡِ ﻓﹶﻼﹶ ﺗﻌﺪﺩِ ﺍﻟﹾﻤﻮﻟﹶﻰ ﺷـﺮِﻳﻜﹶﻚ ﰲ ﺍﻟﻐِﻨـﻰ
ﻭﻗﻮﻟﻪِ:
) (4
ـﺎ
ﻭِﺇﻻﱠ ﻓﹶﻬﺒﻨِـ ـﻲ ﺍِﻣـ ـﺮﺅﺍ ﻫﺎﻟِﻜﹶــ ﻓﹶﻘﹸﻠﹾــﺖ :ﺃﹶﺟِﺮﻧِــﻲ ﺃﹶﺑــﺎ ﺧﺎﻟِــﺪٍ
ﻭﺇِﺫﹶﺍ ﻭﺭﺩ ﺷﻲﺀٌ ﻣِﻦ ﻫﺬِﻩِ ﺍﻷَﻓﹾﻌﺎﻝِ ﻋﻠﹶﻰ ﻏﹶﻴﺮِ ﺃﹶﺻﻠِﻬﺎ ،ﻓﹶﻼﹶ ﻳﻨﺼِﺐ ﻣﻔﹾﻌﻮﻟﹶﻴﻦِ ،ﳓﻮ :ﻇﹶﻨﻨﺖ ﺯﻳـﺪﺍ
ﻋﻠﹶﻰ ﺍﻟﹾﻤﺎﻝِ ،ﺃﹶﻱ :ﺍِﺗﻬﻤﺘﻪ ،ﻭﺣﺴﺒﺖ ﺍﻟﹾﻤﺎﻝﹶ ،ﺃﹶﻱ :ﻋﺪﺩﺗﻪ ،ﻭﺯﻋﻤﺖ ﺍﻟﻴﺘِﻴﻢ ،ﺃﹶﻱ :ﻛﹶﻔﹶﻠﹾﺘـﻪ ،(5)ﻭﻣِﻨـﻪ:
ﻭﺃﹶﻧﺎﹾ ﺑِﻪِ ﺯﻋِﻴﻢ ،(6) ﺃﹶﻱ :ﻛﹶﻔِﻴﻞﹲ.
ﻁ1416 ،1ﻫــ1995-ﻡ :ﺹ149 ) (1ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﻄﻮﻳﻞ ﰲ ﺩﻳﻮﺍﻥ ﻛﺜﲑ ﻋﺰﺓ ،ﺷﺮ :ﻗﺪﺭﻱ ﻣﺎﻳﻮ ،ﺩﺍﺭ ﺍﳉﻴﻞ ،ﺑﲑﻭﺕ،
ﻭﺭﻭﻱ ﻭﻟﻘﺪ ﺑﺪﻝ ﻭﻗﺪ.
ﻭﻫﻮ ﺃﺑﻮ ﺻﺨﺮ ﻛﺜﲑ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﺎﻥ ﺑﻦ ﺃﰊ ﲨﻌﺔ ،ﺍﻷﺳﻮﺩ ﺑﻦ ﻋﺎﻣﺮ ﺍﳋﺰﺍﻋﻲ ﺷﺎﻋﺮ ﺃﻣﻮﻱ ،ﻭﺃﺣـﺪ ﻋـﺸﺎﻕ ﺍﻟﻌـﺮﺏ
ﺍﳌﺸﻬﻮﺭﻳﻦ ﻭﻫﻮ ﺻﺎﺣﺐ ﻋﺰﺓ ﺑﻨﺖ ﲨﻴﻞ ﺑﻦ ﺣﻔﺺ ،ﻛﺎﻥ ﺷﺪﻳﺪ ﺍﻟﺘﻌﺼﺐ ﻵﻝ ﺃﰊ ﻃﺎﻟﺐ ،ﺗﻮﰲ ﺳﻨﺔ105ﻫـ .ﻳﻨﻈـﺮ:
ﻃﺒﻘﺎﺕ ﺍﻟﺸﻌﺮﺍﺀ :ﺹ ،165ﻭﺍﻟﺸﻌﺮ ﻭﺍﻟﺸﻌﺮﺍﺀ :ﺹ ،340ﻭﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ.527/3:
) (2ﻳﻨﻈﺮ :ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ.33/2:
) (3ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﻄﻮﻳﻞ ﰲ ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ،36/2:ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ ،387/1:ﻭﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ 31/2:ﻟﻠﻨﻌﻤﺎﻥ ﺑﻦ ﺑـﺸﲑ
ﻭﺍﻟﻌﺪﻡ ﻭﺍﻟﻌﺪﻡ ﺍﻟﻔﻘﺮ .ﻳﻨﻈﺮ :ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ :ﻣﺎﺩﺓ )ﻋﺪﻡ ،(ﻭﺍﻟﺸﺎﻋﺮ ﻫﻮ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﻨﻌﻤـﺎﻥ ﺑـﻦ ﺑـﺸﲑ ﺍﳋﺰﺭﺟـﻲ
ﺍﻷﻧﺼﺎﺭﻱ ،ﻭﻟﺪ ﺳﻨﺔ1ﻫـ ،ﻣﻦ ﺃﺳﺮﺓ ﺷﺎﻋﺮﺓ ،ﺟﺪﻩ ﻭﺃﺑﻮﻩ ﺑﺸﲑ ﺑﻦ ﺳﻌﻴﺪ ﻭﺧﺎﻟﻪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺭﻭﺍﺣﺔ ﻛﺎﻧﻮﺍ ﺷﻌﺮﺍﺀ ،ﻗﺘﻞ
ﺳﻨﺔ65ﻫـ ،ﺭﻭﻯ ﻣﺎﺋﺔ ﺣﺪﻳﺚ ﻋﻦ ﺍﻟﻨﱯ .ﻳﻨﻈﺮ :ﻃﺒﻘﺎﺕ ﺍﻟﺸﻌﺮﺍﺀ :ﺹ ،149ﻭﻣﻌﺠﻢ ﺍﻟﺸﻌﺮﺍﺀ :ﺹ.270
) (4ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﳌﺘﻘﺎﺭﺏ ﰲ ﺷﺮﺡ ﺍﺑﻦ ﺍﻟﻨﺎﻇﻢ :ﺹ ،199ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ :ﻣﺎﺩﺓ )ﻭﻫﺐ ،(ﻭﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ،37/2:ﻭﻣﻐـﲏ
ﺍﻟﻠﺒﻴﺐ ، ،313/2:ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ ،389/1:ﻭﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ ،33/2:ﻭﺭﻭِﻱ ﰲ ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ "ﻣﺎﻟﻚ" ﺑﺪﻝ "ﺧﺎﻟﺪ"
ﻟﻌﺒﺪ ﺍﷲ ﺑﻦ ﳘﺎﻡ ﺍﻟﺴﻠﻮﱄ ﻫﻮ ﻣﻦ ﺑﲏ ﻣﺮﺓ ﺑﻦ ﺻﻌﺼﻌﺔ ﻣﻦ ﻗﻴﺲ ﻋﻴﻼﻥ ،ﻭﺑﻨﻮ ﻣﺮﺓ ﻳﻌﺮﻓﹸﻮﻥ ﺑﺒﲏ ﺳﻠﹸﻮﻝٍ ﻛﺎﻥ ﻳﻘـﺎﻝ ﻟـﻪ
ﺍﻟﻌﻄﱠﺎﺭ ﳊﺴﻦ ﺷﻌﺮﻩ ،ﺷﺎﻋﺮ ﺇﺳﻼﻣﻲ ﺃﺩﺭﻙِ ﻣﻌﺎﻭﻳﺔ ،ﻋﺪﻩ ﺍﺑﻦ ﺳﻼﱠﻡ ﻣﻦ ﺷﻌﺮﺍﺀ ﺍﻟﻄﺒﻘﺔ ﺍﳋﺎﻣﺴﺔ ﻣﻦ ﺍﻹﺳﻼﻣﻴﲔ ،ﺗـﻮﰲ
ﺳﻨﺔ100ﻫـ .ﻳﻨﻈﺮ :ﻃﺒﻘﺎﺕ ﺍﻟﺸﻌﺮﺍﺀ :ﺹ ،184ﻭﺍﻟﺸﻌﺮ ﻭﺍﻟﺸﻌﺮﺍﺀ :ﺹ.439
) (5ﻳﻨﻈﺮ :ﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ :ﺹ ،127ﻭﺍﻟﻈﱢﻨﺔ ﺑﺎﻟﻜﺴﺮ :ﺍﻟﺘﻬﻤﺔ .ﻳﻨﻈﺮ :ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ :ﻣﺎﺩﺓ )ﻇﹶﻦ.(
) (6ﻳﻮﺳﻒ ،ﻣﻦ ﺍﻵﻳﺔ ،72ﻭﲤﺎﻣﻬﺎ :ﻗﹶﺎﻟﹸﻮﺍﹾ ﻧﻔﹾﻘِﺪ ﺻﻮﺍﻉ ﺍﻟﹾﻤﻠِﻚِ ﻭﻟِﻤﻦ ﺟﺎﺀ ﺑِﻪِ ﺣِﻤﻞﹸ ﺑﻌِﲑٍ ﻭﺃﹶﻧﺎﹾ ﺑِﻪِ ﺯﻋِﻴﻢ.
158
]38ﻅ[ ﻭﻗِﺴﻢ ﻳﻔِﻴﺪ ﺗﺤﻘِﻴﻖ ﻭﻗﹸﻮﻉِ ﺍﻟﹾﻤﻔﹾﻌﻮﻝِ ﺍﻟﺜﱠﺎﻧِﻲ ،ﻭﺫﹶﻛﹶﺮ ﻣِﻨﻪ / ﺛﹶﻼﹶﺛﺔﹰ ،ﻭﻫِﻲ:
ﺭﺃﹾﻳﺖ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﻧﺮﺍﻩ ﻗﹶﺮِﻳﺒﺎﹰ .(1)
ﻭﻗﹶﻮﻝ ﺍﻟﺸﺎﻋِﺮِ:
) (2
ﻣﺤﺎﻭﻟﹶــﺔﹰ ﻭﺃﹶﻛﹾﺜﹶــﺮﻫﻢ ﺟﻨــﻮﺩﺍ ﺭﺃﹶﻳــﺖ ﺍﷲَ ﺃﹶﻛﹾﺒــﺮ ﻛﹸــﻞﱢ ﺷــﻲﺀٍ
ﻭﻗﹶﺪ ﺗﺴﺘﻌﻤﻞﹸ ﺑِﻤﻌﻨﻰ "ﻇﹶﻦ ،(3)"ﻛﹶﻘﻮﻟﻪِ ﺗﻌﺎﱃ :ﺇِﻧﻬﻢ ﻳﺮﻭﻧﻪ ﺑﻌِﻴﺪﺍﹰ ،(4) ﺃﻱ :ﻳﻈﹸﻨﻮﻧﻪ.
ﻭﻋﻠِﻤﺖ ،ﳓﻮ :ﻋﻠِﻤﺖ ﺯﻳﺪﺍ ﺃﹶﺧﺎﻙ ،(5)ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻓﹶﺎﻋﻠﹶﻢ ﺃﹶﻧﻪ ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﺍﻟﻠﱠﻪ.(6)
ﻭﻗﹶﺪ ﺗﺴﺘﻌﻤﻞﹸ ﺑِﻤﻌﻨﻰ "ﻇﹶﻦ ،(7)"ﳓﻮ ﻗﹶﻮﻟﻪ ﺗﻌﺎﱃ :ﻓﹶﺈِﻥﹾ ﻋﻠِﻤﺘﻤﻮﻫﻦ ﻣﺆﻣِﻨﺎﺕٍ .(8)
ﻭﻭﺟﺪﺕ ،(9)ﻛﹶﻘﻮﻟﻪِ ﺗﻌﺎﱃ :ﺗﺠِﺪﻭﻩ ﻋِﻨﺪ ﺍﻟﻠﱠﻪِ ﻫﻮ ﺧﻴﺮﺍﹰ ،(10)ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﺇِﻥ ﻭﺟﺪﻧﺎ
ﺃﹶﻛﹾﺜﹶﺮﻫﻢ ﻟﹶﻔﹶﺎﺳِﻘِﲔ.(11)
) (1ﺍﳌﻌﺎﺭﺝ.07
) (2ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﻮﺍﻓﺮ ﺍﻟﺒﻴﺖ ﰲ ﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ ،186ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ ،381/1:ﻭﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ 27/2:ﳋﺪﺍﺵ ﺑﻦ
ﺯﻫﲑ ،ﻭﻫﻮ ﺧﺪﺍﺵ ﺑﻦ ﺯﻫﲑ ﺑﻦ ﺭﺑﻴﻌﺔ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻋﺎﻣﺮ ﺑﻦ ﺻﻌﺼﻌﺔ ،ﻣﻦ ﺷﻌﺮﺍﺀ ﻗﻴﺲ ﺍﻴﺪﻳﻦ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺻﻨﻔﻪ ﺍﺑـﻦ
ﺳﻼﱠﻡ ﰲ ﺷﻌﺮﺍﺀ ﺍﻟﻄﺒﻘﺔ ﺍﳋﺎﻣﺴﺔ ﻣﻦ ﺍﳉﺎﻫﻠﻴﲔ ،ﻗﺎﻝ ﻋﻨﻪ ﺃﺑﻮ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﻼﺀ ﻫﻮ ﺃﺷﻌﺮ ﰲ ﻗﺮﳛﺔ ﺍﻟﺸﻌﺮ ﻣﻦ ﻟﺒﻴﺪ .ﻳﻨﻈﺮ:
ﻃﺒﻘﺎﺕ ﺍﻟﺸﻌﺮﺍﺀ :ﺹ ،61ﻭﺍﻟﺸﻌﺮ ﻭﺍﻟﺸﻌﺮﺍﺀ :ﺹ.435
) (3ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ ،381/1:ﻭﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ.27/2:
) (4ﺍﳌﻌﺎﺭﺝ.06
) (5ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ.381/1:
) (6ﳏﻤﺪ ،ﻣﻦ ﺍﻵﻳﺔ ،19ﻭﲤﺎﻣﻬﺎ :ﻓﹶﺎﻋﻠﹶﻢ ﺃﹶﻧﻪ ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﺍﻟﻠﱠﻪ ﻭﺍﺳﺘﻐﻔِﺮ ﻟِﺬﹶﻧﺒِﻚ ﻭﻟِﻠﹾﻤﺆﻣِﻨِﲔ ﻭﺍﻟﹾﻤﺆﻣِﻨﺎﺕِ ﻭﺍﻟﻠﱠﻪ ﻳﻌﻠﹶﻢ ﻣﺘﻘﹶﻠﱠﺒﻜﹸﻢ
ﻭﻣﺜﹾﻮﺍﻛﹸﻢ.
) (7ﻳﻨﻈﺮ :ﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ.29/2:
) (8ﺍﳌﻤﺘﺤﻨﺔ ،ﻣﻦ ﺍﻵﻳﺔ ،10ﻭﲤﺎﻣﻬﺎ :ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍ ﺇِﺫﹶﺍ ﺟﺎﺀﻛﹸﻢ ﺍﻟﹾﻤﺆﻣِﻨﺎﺕ ﻣﻬﺎﺟِﺮﺍﺕٍ ﻓﹶﺎﻣﺘﺤِﻨﻮﻫﻦ ﺍﻟﻠﱠﻪ ﺃﹶﻋﻠﹶﻢ ﺑِﺈِﳝﺎﻧِﻬِﻦ
ﻓﹶﺈِﻥﹾ ﻋﻠِﻤﺘﻤﻮﻫﻦ ﻣﺆﻣِﻨﺎﺕٍ ﻓﹶﻠﹶﺎ ﺗﺮﺟِﻌﻮﻫﻦ ﺇِﻟﹶﻰ ﺍﻟﹾﻜﹸﻔﱠﺎﺭِ ﻟﹶﺎ ﻫﻦ ﺣِﻞﱞ ﻟﱠﻬﻢ ﻭﻟﹶﺎ ﻫﻢ ﻳﺤِﻠﱡﻮﻥﹶ ﻟﹶﻬﻦ ﻭﺁﺗﻮﻫﻢ ﻣﺎ ﺃﹶﻧﻔﹶﻘﹸﻮﺍ ﻭﻟﹶﺎ ﺟﻨـﺎﺡ
ﻋﻠﹶﻴﻜﹸﻢ ﺃﹶﻥ ﺗﻨﻜِﺤﻮﻫﻦ ﺇِﺫﹶﺍ ﺁﺗﻴﺘﻤﻮﻫﻦ ﺃﹸﺟﻮﺭﻫﻦ ﻭﻟﹶﺎ ﺗﻤﺴِﻜﹸﻮﺍ ﺑِﻌِﺼﻢِ ﺍﻟﹾﻜﹶﻮﺍﻓِﺮِ ﻭﺍﺳﺄﹶﻟﹸﻮﺍﹾ ﻣﺎ ﺃﹶﻧﻔﹶﻘﹾﺘﻢ ﻭﻟﹾﻴﺴﺄﹶﻟﹸﻮﺍﹾ ﻣﺎ ﺃﹶﻧﻔﹶﻘﹸﻮﺍﹾ ﺫﹶﻟِﻜﹸـﻢ
ﺣﻜﹾﻢ ﺍﻟﻠﱠﻪِ ﻳﺤﻜﹸﻢ ﺑﻴﻨﻜﹸﻢ ﻭﺍﻟﻠﱠﻪ ﻋﻠِﻴﻢ ﺣﻜِﻴﻢ.
) (9ﻳﻨﻈﺮ :ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ.31/2:
) (10ﺍﳌﺰﻣﻞ ،ﻣﻦ ﺍﻵﻳﺔ .20ﻳﻨﻈﺮ ﲤﺎﻣﻬﺎ :ﺹ.87
) (11ﺍﻷﻋﺮﺍﻑ ،ﻣﻦ ﺍﻵﻳﺔ ،102ﻭﲤﺎﻣﻬﺎ :ﻭﻣﺎ ﻭﺟﺪﻧﺎ ﻷَﻛﹾﺜﹶﺮِﻫِﻢ ﻣﻦ ﻋﻬﺪٍ ﻭﺇِﻥ ﻭﺟﺪﻧﺎ ﺃﹶﻛﹾﺜﹶﺮﻫﻢ ﻟﹶﻔﹶﺎﺳِﻘِﲔ.
159
) (2
ﻭﻣﻦ ﺃﹶﻓﹾﻌﺎﻝِ ﻫﺬﹶﺍ ﺍﻟﻘِﺴﻢِ :ﺃﹶﻟﹾﻔﹶﻰ ،ﺗﻌﻠﱠﻢ - ﺑِﻤﻌﻨﻰ ﺍِﻋﻠﹶﻢ ،(1)-ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺇِﻧﻬﻢ ﺃﹶﻟﹾﻔﹶﻮﺍ ﺁﺑﺎﺀﻫﻢ ﺿﺎﻟﱢﲔ
ﻭﻗﻮﻟﻪ:
) (3
ﻓﹶﺒﺎﻟِﻎﹾ ﺑِﻠﹸﻄﹾـﻒٍ ﰲ ﺍﻟﺘﺤﻴـﻞِ ﻭﺍﻟﹾﻤﻜﹾـﺮِ ﺗﻌﻠﱠﻢ ﺷِـﻔﹶﺎﺀَ ﺍﻟـﻨﻔﺲِ ﻗﹶﻬـﺮ ﻋـﺪﻭﻫﺎ
ﻭﺍﻷَﻛﹾﺜﹶﺮ ﰲ ﻫﺬِﻩِ ﻭﻗﹸﻮﻋﻬﺎ ﻋﻠﹶﻰ "ﺃﹶﻥﱠ" ﻭﺻِﻠﹶﺘِﻬﺎ ،ﻛﹶﻘﻮﻝ ﺍﻟﺸﺎﻋِﺮِ:
) (4
ﻭﺃﹶﻥﹾ ﻻﹶ ﺗــﻀﻴﻌﻬﺎ ﻓﹶﺈﻧــﻚ ﻗﹶﺎﺗِﻠﹸــﻪ ﻓﹶﻘﹸﻠﹾــﺖ :ﺗﻌﻠﱠــﻢ ﺃﹶﻥﱠ ﻟِﻠﹾــﺼﻴﺪِ ﻏِــﺮﺓﹰ
ﻭﺗﺮِﺩ" ﺭﺃﹶﻳﺖ "ﺑِﻤﻌﻨﻰ ﺍِﻋﺘﻘﹶﺪﺕ (5)ﻛﹶﻘﻮﻟﻪِ :ﺭﺃﹶﻳﺖ ﺭﺃﹶﻱ ﺍﻟﺸﺎﻓِﻌِﻲ) (6ﺃﹶﻱ :ﺍِﻋﺘﻘﹶﺪﺗـﻪ ،ﻭﺑِﻤﻌﻨـﻰ
"ﺃﹶﺑﺼﺮﺕ ،(7)"ﳓﻮ :ﺭﺃﹶﻳﺖ ﺯﻳﺪﺍ ﻣﻊ ﺍﻟﻘﹶﻮﻡِ ﻓﹶﺘﻨﺼِﺐ ﻣﻔﹾﻌﻮﻻﹰ ﻭﺍﺣِﺪﺍ ،ﻭﻛﹶﺬﹶﺍ ﺇِﻥﹾ ﻛﹶﺎﻧﺖ" ﻋﻠِﻤﺖ "ﺑِﻤﻌﻨﻰ:
"ﻋﺮﻓﹾﺖ ،(8)"ﻛﹶﻘﻮﻟﻪِ ﺗﻌﺎﱃ:ﻻﹶ ﺗﻌﻠﹶﻤﻮﻧﻬﻢ ﺍﻟﻠﹼﻪ ﻳﻌﻠﹶﻤﻬﻢ،(9)ﻭﺍﻟﻠﹼﻪ ﺃﹶﺧﺮﺟﻜﹸﻢ ﻣﻦ ﺑﻄﹸﻮﻥِ ﺃﹸﻣﻬـﺎﺗِﻜﹸﻢ ﻻﹶ
ﺗﻌﻠﹶﻤﻮﻥﹶ ﺷﻴﺌﺎﹰ ،(10)ﻭﻛﻘﹶﻮﻟِﻚ:ﺯﻳﺪ ﻻﹶ ﻳﻌﻠﹶﻢ ﺷﻴﺌﹰﺎ ،ﻭﻛﹶﺬﹶﺍ ﺇِﺫﹶﺍ ﻛﹶﺎﻧﺖ" ﻭﺟﺪﺕ "ﺑِﻤﻌﻨﻰ "ﺃﹶﺻﺒﺖ "ﺃﻣﺎ ﺇِﺫﹶﺍ
) (1ﺗﻌﻠﱠﻢ ﺍﻟﱠﺘِﻲ ﲟﻌﻨﻰ ﺍﻋﻠﻢ ﲣﺘﻠﻒ ﻋﻦ ﺗﻌﻠﱠﻢ ﺍﻟﻔﻌﻞ ﺍﳌﻌﺮﻭﻑ ﻭﺫﻟﻚ ﻣﻦ ﺃﻭﺟﻪ :ﺃﺣﺪﻫﺎ :ﺃﻥ ﺍﻟﱠﺘِﻲ ﻣﻦ ﺃﺧﻮﺍﺕ ﻇﻦ ﺗﺘﻌﺪﻯ ﺇﱃ
ﻣﻔﻌﻮﻟﲔ ﻭﺍﻷﺧﺮﻯ ﺗﺘﻌﺪﻯ ﺇﱃ ﻣﻔﻌﻮﻝ ﻭﺍﺣﺪ ،ﻭﺛﺎﻧﻴﻬﻤﺎ ﺃﻥ ﺍﻟﱠﺘِﻲ ﻣﻦ ﺃﺧﻮﺍﺕ ﻇﻦ ﺟﺎﻣﺪﺓ ﻏﲑ ﻣﺘﺼﺮﻓﺔ ،ﻭﺗﻠﻚ ﻣﺘﺼﺮﻓﺔ ﺗﺎﻣﺔ
ﺍﻟﺘﺼﺮﻑ .ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ.383/1:
) (2ﺍﻟﺼﺎﻓﺎﺕ.69
) (3ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﻄﻮﻳﻞ ﰲ ﺷﺮﺡ ﺍﺑﻦ ﺍﻟﻨﺎﻇﻢ :ﺹ ،196ﻭﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ،31/2:ﻭﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ ،313/2:ﻭﺷـﺮﺡ ﺍﺑـﻦ
ﻋﻘﻴﻞ ،384/1:ﻭﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ ،33/2:ﻟﺰﺑﺎﻥ ﺑﻦ ﺳﻴﺎﺭ ،ﻭﻫﻮ ﺯﺑﺎﻥ ﺑﻦ ﺳﻴﺎﺭ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﻘﻴﻞ ،ﺷﺎﻋﺮ ﺟﺎﻫﻠﻲ
ﻋﺮﻑ ﺑﺎﻟﻔﺨﺮ ﻭﺍﻟﻔﺮﻭﺳﻴﺔ ،ﻛﺎﻧﺖ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻨﺎﺑﻐﺔ ﺍﻟﺬﺑﻴﺎﱐ ﻣﺼﺎﻫﺮﺓ .ﻳﻨﻈﺮ :ﺍﳌﻔﻀﻠﻴﺎﺕ.242/2:
) (4ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﻄﻮﻳﻞ ﰲ ﺩﻳﻮﺍﻥ ﺯﻫﲑ ﺑﻦ ﺃﰊ ﺳﻠﻤﻰ :ﺹ ،67ﻣﻦ ﻗﺼﻴﺪﺓ ﳝﺪﺡ ﻓِﻴﻬﺎ ﺣﺼﻦ ﺑﻦ ﺣﺬﻳﻔﺔ ﺑﻦ ﺑـﺪﺭ ،ﻭﺭﻭﻱ
ﻭﻗﻠﺖ ﺑﺪﻝ ﻓﻘﻠﺖ ،ﻭﺇﻻ ﺑﺪﻝ ﺃﻥ ﻻ.
) (5ﻳﻨﻈﺮ :ﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ :ﺹ ،128ﻭﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ.27/2 :
) (6ﻫﻮ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺑﻦ ﺑﻠﻌﺒﺎﺱ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﺷﺎﻓﻊ ،ﺇﻣﺎﻡ ﺍﳌﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ،ﻭﺃﻭﻝ ﻣﻦ ﺗﻜﻠﻢ ﰲ ﺃﺻﻮﻝ
ﺍﻟﻔﻘﻪ ،ﻭﻟﺪ ﺑﻐﺰﺓ ﺳﻨﺔ150ﻫـ ،ﻭﺗﻮﰲ ﲟﺼﺮ ﺳﻨﺔ204ﻫـ .ﻳﻨﻈﺮ :ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ.21/4:
) (7ﻳﻨﻈﺮ :ﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ :ﺹ.128
) (8ﻳﻨﻈﺮ :ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ ،ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ.400/1:
) (9ﺍﻷﻧﻔﺎﻝ ،ﻣﻦ ﺍﻵﻳﺔ ،60ﻭﲤﺎﻣﻬﺎ :ﻭﺃﹶﻋِﺪﻭﺍﹾ ﻟﹶﻬﻢ ﻣﺎ ﺍﺳﺘﻄﹶﻌﺘﻢ ﻣﻦ ﻗﹸﻮﺓٍ ﻭﻣِﻦ ﺭﺑﺎﻁِ ﺍﻟﹾﺨﻴﻞِ ﺗﺮﻫِﺒـﻮﻥﹶ ﺑِـﻪِ ﻋـﺪﻭ ﺍﻟﻠﹼـﻪِ
ﻭﻋﺪﻭﻛﹸﻢ ﻭﺁﺧﺮِﻳﻦ ﻣِﻦ ﺩﻭﻧِﻬِﻢ ﻻﹶ ﺗﻌﻠﹶﻤﻮﻧﻬﻢ ﺍﻟﻠﹼﻪ ﻳﻌﻠﹶﻤﻬﻢ ﻭﻣﺎ ﺗﻨﻔِﻘﹸﻮﺍﹾ ﻣِﻦ ﺷﻲﺀٍ ﻓِﻲ ﺳﺒِﻴﻞِ ﺍﻟﻠﹼـﻪِ ﻳـﻮﻑ ﺇِﻟﹶـﻴﻜﹸﻢ ﻭﺃﹶﻧـﺘﻢ
ﻻﹶ ﺗﻈﹾﻠﹶﻤﻮﻥﹶ .
) (10ﺍﻟﻨﺤﻞ ،ﻣﻦ ﺍﻵﻳﺔ ،78ﻭﲤﺎﻣﻬﺎ :ﻭﺍﻟﻠﹼﻪ ﺃﹶﺧﺮﺟﻜﹸﻢ ﻣﻦ ﺑﻄﹸﻮﻥِ ﺃﹸﻣﻬﺎﺗِﻜﹸﻢ ﻻﹶ ﺗﻌﻠﹶﻤﻮﻥﹶ ﺷﻴﺌﺎﹰ ﻭﺟﻌﻞﹶ ﻟﹶﻜﹸﻢ ﺍﻟﹾﺴﻤﻊ ﻭﺍﻷَﺑﺼﺎﺭ
ﻭﺍﻷَﻓﹾﺌِﺪﺓﹶ ﻟﹶﻌﻠﱠﻜﹸﻢ ﺗﺸﻜﹸﺮﻭﻥﹶ .
160
) (1
ﻛﹶﺎﻧﺖ ﺑِﻤﻌﻨﻰ ﺣﺰِﻧﺖ ،ﺃﹶﻭ ﺣﻘﹶﺪﺕ ،ﻓﹶﻼﹶ ﻳﺘﻌﺪﻯ.
ﻭﺍﻟﻨﻮﻉ ﺍﻟﺜﱠﺎﻧِﻲ :ﺃﹶﻓﹾﻌﺎﻝﹸ ﺍﻟﺘﺼﻴِﲑِ ،ﻭﺫﹶﻛﹶﺮ ﻣِﻨﻬﺎ ﺍِﺛﹾﻨﻴﻦِ) ،(2ﻭﻫﻤﺎ" :ﺍِﺗﺨﺬﹾﺕ "ﻣِﺜﹶﺎﻟﹸﻪ ،ﳓـﻮ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ:
ﻭﺍﺗﺨﺬﹶ ﺍﻟﻠﹼﻪ ﺇِﺑﺮﺍﻫِﻴﻢ ﺧﻠِﻴﻼﹰ ،(3)ﺃﹶﻱ :ﺻﻴﺮﻩ ،ﻭﻣِﺜﹾﻠﹸﻪ ﰲ ﺍﻟﻌﻤﻞِ ﻛﹸﻞﱡ ﻓِﻌﻞٍ ﺑِﻤﻌﻨﺎﻩ) (4ﰲ ﺇِﻓﹶﺎﺩﺗِﻪِ ﺗﺤﻮﻳِﻞِ
ﺻﺎﺣِﺒِﻪِ ﺇِﻟﻴﻪِ ﻛﹶﻤﺎ ﺃﹶﻥﱠ ﻛﹸﻞﱠ ﻓِﻌﻞٍ ﺑِﻤﻌﻨﻰ ﺻﺎﺭ ﰲ ﺇِﻓﹶﺎﺩﺓِ ﺍﻻِﻧﺘِﻘﹶﺎﻝِ ﻣِﻦ ﺷﻲﺀٍ ﺇﱃ ﺷـﻲﺀٍ ﻳﻌﻤـﻞﹸ ﻋﻤﻠﹶـﻪ.
"ﻭﺟﻌﻠﹾﺖ "ﺑِﻤﻌﻨﻰ ﺻﻴﺮﺕ ،(5)ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﻗﺪﻣﻮﺍ)(6ﺇِﻟﹶﻰ ﻣﺎ ﻋﻤِﻠﹸﻮﺍﹾ ﻣِﻦ ﻋﻤﻞٍ ﻓﹶﺠﻌﻠﹾﻨـﺎﻩ ﻫﺒـﺎﺀ
ﻣﻨﺜﹸﻮﺭﺍﹰ ،(7)ﺃﹶﻭ ﺑِﻤﻌﻨﻰ ﺍِﻋﺘﻘﹶﺪﺕ/.
]39ﻭ[ ﳓﻮ]ﻗﻮﻟﻪ ﺗﻌﺎﱃ[ ):(8ﻭﺟﻌﻠﹸﻮﺍ ﺍﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔﹶ ،(9)ﺃﹶﻱ:ﺍِﻋﺘﻘﹶﺪﻭﺍ ،ﻭﻫِﻲ ﺑِﻬﺬﹶﺍ ﺍﻟﹾﻤﻌﻨﻰ ﺍﻟﺜﱠﺎﱐ ﻣِﻦ ﺃﹶﻓﹾﻌﺎﻝِ ﺍﻟﻘﹸﻠﹸﻮﺏِ
ﺃﹶﻣﺎ ﺇِﺫﹶﺍ ﻛﹶﺎﻧﺖ" ﺟﻌﻞﹶ" ﺑِﻤﻌﻨﻰ "ﺧﻠﹶﻖ "ﻓﹶﺈﻧﻬﺎ ﻻﹶ ﺗﺘﻌﺪﻯ ﺇِﻻﱠ ﺇﱃ ﻭﺍﺣِﺪٍ) ،(10ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﺟﻌـﻞﹶ
ﺍﻟﻈﱡﻠﹸﻤﺎﺕِ ﻭﺍﻟﻨﻮﺭ ،(11) ﻭﺟﻌﻞﹶ ﻣِﻨﻬﺎ ﺯﻭﺟﻬﺎ .(12)
ﻭﺳﻤِﻌﺖ ،ﻗﹶﺪ ﺃﹶﻏﹾﺮﺏ ﺑِﺬِﻛﹾﺮِﻫﺎ ﰲ ﻫﺬﹶﺍ ﺍﻟﺒﺎﺏِ ،ﻭﺗﺒِﻊ ﰲ ﺫﹶﻟِﻚ ﺃﹶﺑﺎ ﻋﻠﻲ ﺍﻟﻔﹶﺎﺭِﺳِﻲ ،ﻓﹶﺈِﻧـﻪ ﻗﹶـﺎﻝﹶ:
»ﺇِﺫﹶﺍ ﺩﺧﻠﹶﺖ ﻋﻠﹶﻰ ﻣﺎ ﻳﺴﻤﻊ ﺗﻌﺪﺕ ﺇﱃ ﻭﺍﺣِﺪٍ ،ﳓﻮ :ﺳﻤِﻌﺖ ﻛﹶﻼﹶﻡ ﺯﻳﺪٍ ،ﻭﺇِﺫﹶﺍ ﺩﺧﻠﹶﺖ ﻋﻠﹶـﻰ ﻣـﺎ ﻻﹶ
) (1ﻳﻨﻈﺮ :ﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ :ﺹ ،128ﻭﺷﺮﺡ ﺍﺑﻦ ﺍﻟﻨﺎﻇﻢ :ﺹ ،196ﻭﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ.29/2:
) (2ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﺑﻦ ﺍﻟﻨﺎﻇﻢ :ﺹ ،201ﻭﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ،51/2:ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ ،391/1:ﻭﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ.35/2:
) (3ﺍﻟﻨﺴﺎﺀ ،ﻣﻦ ﺍﻵﻳﺔ ،125ﻭﲤﺎﻣﻬﺎ :ﻭﻣﻦ ﺃﹶﺣﺴﻦ ﺩِﻳﻨﺎﹰ ﻣﻤﻦ ﺃﹶﺳﻠﹶﻢ ﻭﺟﻬﻪ ﷲ ﻭﻫﻮ ﻣﺤﺴِﻦ ﻭﺍﺗﺒﻊ ﻣِﻠﱠﺔﹶ ﺇِﺑﺮﺍﻫِﻴﻢ ﺣﻨِﻴﻔﺎﹰ ﻭﺍﺗﺨﺬﹶ
ﺍﻟﻠﹼﻪ ﺇِﺑﺮﺍﻫِﻴﻢ ﺧﻠِﻴﻼﹰ .
) (4ﺳﺎﻗﻄﺔ ﻣﻦ )ﻫـ(.
) (5ﻳﻨﻈﺮ :ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ :ﻣﺎﺩﺓ )ﺟﻌﻞﹶ(.
) (6ﻫﻜﺬﺍ ﰲ )ﺃ( ﻭﺍﻟﺼﻮﺍﺏ :ﻭﻗﺪﻣﻨﺎ.
) (7ﺍﻟﻔﺮﻗﺎﻥ ،ﻣﻦ ﺍﻵﻳﺔ ،23ﻭﲤﺎﻣﻬﺎ :ﻭﻗﹶﺪِﻣﻨﺎ ﺇِﻟﹶﻰ ﻣﺎ ﻋﻤِﻠﹸﻮﺍﹾ ﻣِﻦ ﻋﻤﻞٍ ﻓﹶﺠﻌﻠﹾﻨﺎﻩ ﻫﺒﺎﺀ ﻣﻨﺜﹸﻮﺭﺍﹰ .
) (8ﺇﺿﺎﻓﺔ ﻳﻘﺘﻀﻴﻬﺎ ﺍﻟﺴﻴﺎﻕ.
) (9ﺍﻟﺰﺧﺮﻑ ،ﻣﻦ ﺍﻵﻳﺔ ،19ﻭﲤﺎﻣﻬﺎ :ﻭﺟﻌﻠﹸﻮﺍ ﺍﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔﹶ ﺍﻟﱠﺬِﻳﻦ ﻫﻢ ﻋِﺒﺎﺩ ﺍﻟﺮﺣﻤﻦِ ﺇِﻧﺎﺛﺎﹰ ﺃﹶﺷﻬِﺪﻭﺍ ﺧﻠﹾﻘﹶﻬﻢ ﺳﺘﻜﹾﺘﺐ ﺷﻬﺎﺩﺗﻬﻢ
ﻭﻳﺴﺄﹶﻟﹸﻮﻥﹶ.
) (10ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﺑﻦ ﺍﻟﻨﺎﻇﻢ :ﺹ.201
) (11ﺍﻷﻧﻌﺎﻡ ،ﻣﻦ ﺍﻵﻳﺔ ،01ﻭﲤﺎﻣﻬﺎ :ﺍﻟﹾﺤﻤﺪ ﻟِﻠﹼﻪِ ﺍﻟﱠﺬِﻱ ﺧﻠﹶﻖ ﺍﻟﺴﻤﻮﺍﺕِ ﻭﺍﻷَﺭﺽ ﻭﺟﻌﻞﹶ ﺍﻟﻈﱡﻠﹸﻤﺎﺕِ ﻭﺍﻟﻨﻮﺭ ﺛﹸﻢ ﺍﻟﱠﺬِﻳﻦ ﻛﹶﻔﹶﺮﻭﺍﹾ
ﺑِﺮﺑﻬِﻢ ﻳﻌﺪِﻟﹸﻮﻥﹶ .
) (12ﺍﻷﻋﺮﺍﻑ ،ﻣﻦ ﺍﻵﻳﺔ ،189ﻭﲤﺎﻣﻬﺎ :ﻫﻮ ﺍﻟﱠﺬِﻱ ﺧﻠﹶﻘﹶﻜﹸﻢ ﻣﻦ ﻧﻔﹾﺲٍ ﻭﺍﺣِﺪﺓٍ ﻭﺟﻌﻞﹶ ﻣِﻨﻬﺎ ﺯﻭﺟﻬﺎ ﻟِﻴﺴﻜﹸﻦ ﺇِﻟﹶﻴﻬﺎ ﻓﹶﻠﹶﻤـﺎ
ﺗﻐﺸﺎﻫﺎ ﺣﻤﻠﹶﺖ ﺣﻤﻼﹰ ﺧﻔِﻴﻔﺎﹰ ﻓﹶﻤﺮﺕ ﺑِﻪِ ﻓﹶﻠﹶﻤﺎ ﺃﹶﺛﹾﻘﹶﻠﹶﺖ ﺩﻋﻮﺍ ﺍﻟﻠﹼﻪ ﺭﺑﻬﻤﺎ ﻟﹶﺌِﻦ ﺁﺗﻴﺘﻨﺎ ﺻﺎﻟِﺤﺎﹰ ﻟﹶﻨﻜﹸﻮﻧﻦ ﻣِﻦ ﺍﻟﺸﺎﻛِﺮِﻳﻦ.
161
) (1
ﻳﺴﻤﻊ ﺗﻌﺪﺕ ﺇﱃ ﻣﻔﹾﻌﻮﻟﹶﻴﻦِ ،ﳓﻮ :ﺳﻤِﻌﺖ ﺯﻳﺪﺍ ﻳﺘﻜﹶﻠﱠﻢ.«
ﻭﻧﻮﺯِﻉ ﰲ ﺫﹶﻟِﻚ .ﻭﺍﻟﹾﺠﻤﻬﻮﺭ ﺃﹶﻥﹾ ﺟﻤﻠﹶﺔﹶ "ﻳِﺘﻜﹶﻠﱠﻢ"ﻭﻧﺤﻮِﻫﺎ ﰲ ﻣﻮﺿِﻊِ ﻧﺼﺐٍ ﻋﻠﹶﻰ ﺍﻟﹾﺤﺎﻝِ ﻣِﻦ ﺍﻟﹾﻤﻔﹾﻌـﻮﻝِ
ﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻣﻌﺮِﻓﹶﺔﹰ ﻭﻋﻠﹶﻰ ﺍﻟﻮﺻﻒِ ﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻧﻜِﺮﺓﹰ؛ ﻷﻥﱠ ﺃﹶﻓﹾﻌﺎﻝﹶ ﺍﻟﹾﺤﻮﺍﺱِ ﻻﹶ ﺗﺘﻌﺪﻯ ﺇِﻻﱠ ﺇﱃ ﻭﺍﺣِﺪٍ) ،(2ﻭﻫﺬِﻩِ
ﺍﻷَﻓﹾﻌﺎﻝﹸ ﻳﻌﻤﻞﹸ ﻣﻀﺎﺭِﻋﻬﺎ ،ﻭﺃﹶﻣﺮﻫﺎ ،ﻭﻣﺎ ﺗﺼﺮﻑ ﻣِﻨﻬﺎ ﻋﻤِﻞﹶ ﻣﺎﺿِﻴﻬﺎ ،ﻭﻛﻠﱡﻬﺎ ﺗﺘﺼﺮﻑ ،ﻭﺗﻘﹶﻊ ﺑﻌـﺪﻫﺎ
"ﺃﹶﻥﹾ" ﻓﹶﻴﺠِﺐ ﻓﹶﺘﺢ ﻫﻤﺰﺗِﻬﺎ ،ﻭﺗﻜﹸﻮﻥﹸ ﻫِﻲ ﻭﻣﻌﻤﻮﻻﹶﻫﺎ ﻣﺤﻠﱡﻬﺎ ﻧﺼﺐ ﺗﺴﺪ ﻣﺴﺪ ﺍﻟﹾﻤﻔﹾﻌﻮﻟﹶﻴﻦِ ،ﳓﻮ] :ﻗﻮﻟﻪ
ﺗﻌﺎﱃ[ ) (3ﻭﺍﻋﻠﹶﻤﻮﺍﹾ ﺃﹶﻧﻜﹸﻢ ﻣﻼﹶﻗﹸﻮﻩ ،(4) ﻋﻠِﻢ ﺍﻟﻠﹼﻪ ﺃﹶﻧﻜﹸﻢ ﻛﹸﻨﺘﻢ ﺗﺨﺘﺎﻧﻮﻥﹶ ﺃﹶﻧﻔﹸﺴﻜﹸﻢ" ،(5) ﻓﹶﺄﹶﻧﻔﹸﺴﻜﹸﻢ"
ﻣﻔﹾﻌﻮﻝﹸ "ﺗﺨﺘﺎﻧﻮﻥﹶ" ،ﻭ"ﺗﺨﺘﺎﻧﻮﻥﹶ" ﺟﻤﻠﹶﺔﹲ ﻓِﻌﻠِﻴﺔﹲ ﻣﺤﻠﱡﻬﺎ ﻧﺼﺐ ﻋﻠﹶﻰ ﺃﻧﻬﺎ ﺧﺒـﺮ" ﻛﹸﻨـﺘﻢ ،"ﻭ"ﻛﹸﻨـﺘﻢ"
ﻭﻣﻌﻤﻮﻻﹶﻫﺎ ﰲ ﻣﺤﻞﱢ ﺭﻓﹾﻊِ ﺧﺒﺮِ"ﺃﻥﱠ" ،ﻭ"ﺃﻥﱠ" ﻭﻣﻌﻤﻮﻻﹶﻫﺎ ﺟﻤﻠﹶﺔﹲ ﺍِﺳﻤِﻴﺔﹲ ﻣﺤﻠﱡﻬﺎ ﻧﺼﺐ ﰲ ﻣﺤﻞﱢ ﻣﻔﹾﻌﻮﻟﹶﻲ
"ﻋﻠِﻢ ."ﺗﻘﹸﻮﻝﹸ :ﻇﹶﻨﻨﺖ ﺯﻳﺪﺍ ﻣﻨﻄﹶﻠِﻘﹰﺎ" ،ﻓﹶﻈﹶﻨﻨﺖ "ﻓِﻌﻞﹲ ﻭﻓﹶﺎﻋِﻞﹲ ،ﻭ"ﺯﻳﺪﺍ" ﻣﻔﹾﻌﻮﻝﹲ ﺃﹶﻭﻝﹲ ،ﻭ"ﻣﻨﻄﹶﻠِﻘﹶﺎ" ﻣﻔﹾﻌﻮﻝﹲ
ﺛﹶﺎﻥٍ .ﻭﺧِﻠﹾﺖ ﻋﻤﺮﺍ ﺷﺎﺧِﺼﺎ ،ﻣِﻤﺎ ﺃﹶﺷﺒﻪ ﺫﹶﻟِﻚ ﻣِﻦ ﺑﻘِﻴﺔِ ﺃﹶﻣﺜِﻠﹶﺔِ ﻣﺎ ﻳﻔِﻴﺪ ﺍﻟﺮﺟﺤﺎﻥﹶ ،ﻭﻣِﻦ ﺃﹶﻣﺜِﻠﹶﺔِ ﻣﺎ ﻳﻔِﻴـﺪ
ﺍﻟﻴﻘِﲔ ،ﻭﻣِﻦ ﺃﹶﻣﺜِﻠﹶﺔِ ﻣﺎ ﻳﻔِﻴﺪ ﺍﻟﺘﺼﻴِﲑ ،ﻭﻟِﻬﺬِﻩِ ﺍﻷَﻓﹾﻌﺎﻝِ ﺍﻟﱠﺘِﻲ ﺫﹶﻛﹶﺮﻫﺎ ﺛﹶﻼﹶﺛﹶﺔﹸ ﺃﹶﺣﻜﹶﺎﻡٍ:
ﺃﹶﺣﺪﻫﺎ) :(6ﺍﻹِﻋﻤﺎﻝﹸ ،ﻭﻫﻮ ﻭﺍﻗِﻊ ﰲ ﺍﻟﹾﺠﻤِﻴﻊِ ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ.
ﻭﺍﻟﺜﱠﺎﱐ :ﺑِﺠﻮﺍﺯِ ﺍﻹِﻟﹾﻐﺎﺀِ ،ﻭﻫﻮ ﺇِﺑﻄﹶﺎﻝﹸ ﻋﻤﻠِﻬﺎ ﰲ ﺍﻟﻠﱠﻔﹾﻆِ ﻭﺍﻟﹾﻤﺤﻞﱢ ﻟِﺘﻮﺳﻄِﻬﺎ ﺑﻴﻦ ﺍﻟﹾﻤﻔﹾﻌـﻮﻟﹶﻴﻦِ ،ﺃﹶﻭ
]39ﻅ[ ﺗﺄﹾﺧِﲑِﻫﺎ ﻋﻨﻬﻤﺎ ،ﻓﹶﺎﻟﺘﻮﺳﻂﹸ ،ﳓﻮ :ﺯﻳﺪ ﻇﹶﻨﻨﺖ ﻗﹶﺎﺋِﻢ ،ﻭﺯﻳﺪﺍ ﻇﹶﻨﻨﺖ ﻗﹶﺎﺋِﻤﺎ ﻭﺍﻟﻨﺼﺐ /،ﻫﻨﺎ ﺃﹶﻭﻟﹶﻰ ،ﻭﻣِﺜﹶـﺎﻝﹸ
ﺍﻟﺘﺄﹾﺧِﲑِ :ﺯﻳﺪ ﻋﺎﻟِﻢ ﻇﹶﻨﻨﺖ ﺑِﺮﻓﹾﻊِ ﺍﻟﹾﺠﺰﺃﹶﻳﻦِ ﻭﺯﻳﺪﺍ ﻋﺎﻟِﻤﺎ ﻇﹶﻨﻨﺖ ﺑِﻨﺼﺒِﻬِﻤﺎ ،ﻭﺍﻹِﻟﹾﻐﺎﺀُ ﻫﻨﺎ ﺃﹶﻭﻟﹶﻰ.
) (1ﻭﺗﺒﻌﻪ ﺍﻷﺧﻔﺶ)ﺕ221ﻫـ( ﻭﺍﺑﻦ ﻋﺼﻔﻮﺭ)ﺕ669ﻫـ( ﻭﺍﺑﻦ ﺍﻟﺼﺎﺋﻎ)ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻠﻲ ﺕ776ﻫـ(
ﻭﺍﺑﻦ ﺃﰊ ﺍﻟﺮﺑﻴﻊ)ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺕ688ﻫـ( .ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﻟﻜﺎﻓﻴﺔ ﺍﻟﺸﺎﻓﻴﺔ ،ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﳏﻤﺪ
ﺍﺑﻦ ﻣﺎﻟﻚ ،ﺗﺢ :ﻋﻠﹶﻰ ﳏﻤﺪ ﻣﻌﻮﺽ ،ﻭﻋﺎﺩﻝ ﺃﲪﺪ ﻋﺒﺪ ﺍﳌﻮﺟﻮﺩ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ ،ﻁ1420 ،1ﻫـ2000-ﻡ:
،243/1ﻭﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ ،26/2:ﻭﺣﺎﺷﻴﺔ ﺍﺑﻦ ﺍﳊﺎﺝ :ﺹ.87
) (2ﻳﻨﻈﺮ :ﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ ،26/2:ﻭﺣﺎﺷﻴﺔ ﺍﺑﻦ ﺍﳊﺎﺝ :ﺹ.87
) (3ﺇﺿﺎﻓﺔ ﻳﻘﺘﻀﻴﻬﺎ ﺍﻟﺴﻴﺎﻕ.
) (4ﺍﻟﺒﻘﺮﺓ ،ﻣﻦ ﺍﻵﻳﺔ ،223ﻭﲤﺎﻣﻬﺎ :ﻧِﺴﺂﺅﻛﹸﻢ ﺣﺮﺙﹲ ﻟﱠﻜﹸﻢ ﻓﹶﺄﹾﺗﻮﺍﹾ ﺣﺮﺛﹶﻜﹸﻢ ﺃﹶﻧﻰ ﺷِﺌﹾﺘﻢ ﻭﻗﹶﺪﻣﻮﺍﹾ ﻷَﻧﻔﹸﺴِﻜﹸﻢ ﻭﺍﺗﻘﹸﻮﺍﹾ ﺍﻟﻠﹼﻪ ﻭﺍﻋﻠﹶﻤﻮﺍﹾ
ﺃﹶﻧﻜﹸﻢ ﻣﻼﹶﻗﹸﻮﻩ ﻭﺑﺸﺮِ ﺍﻟﹾﻤﺆﻣِﻨِﲔ.
) (5ﺍﻟﺒﻘﺮﺓ ،ﻣﻦ ﺍﻵﻳﺔ ،187ﻭﲤﺎﻣﻬﺎ :ﺃﹸﺣِﻞﱠ ﻟﹶﻜﹸﻢ ﻟﹶﻴﻠﹶﺔﹶ ﺍﻟﺼﻴﺎﻡِ ﺍﻟﺮﻓﹶﺚﹸ ﺇِﻟﹶﻰ ﻧِﺴﺂﺋِﻜﹸﻢ ﻫﻦ ﻟِﺒﺎﺱ ﻟﱠﻜﹸﻢ ﻭﺃﹶﻧﺘﻢ ﻟِﺒﺎﺱ ﻟﱠﻬﻦ ﻋﻠِﻢ ﺍﻟﻠﹼﻪ
ﺃﹶﻧﻜﹸﻢ ﻛﹸﻨﺘﻢ ﺗﺨﺘﺎﻧﻮﻥﹶ ﺃﹶﻧﻔﹸﺴﻜﹸﻢ ﻓﹶﺘﺎﺏ ﻋﻠﹶﻴﻜﹸﻢ ﻭﻋﻔﹶﺎ ﻋﻨﻜﹸﻢ ﻓﹶﺎﻵﻥﹶ ﺑﺎﺷِﺮﻭﻫﻦ ﻭﺍﺑﺘﻐﻮﺍﹾ ﻣﺎ ﻛﹶﺘﺐ ﺍﻟﻠﹼﻪ ﻟﹶﻜﹸﻢ ﻭﻛﹸﻠﹸﻮﺍﹾ ﻭﺍﺷﺮﺑﻮﺍﹾ ﺣﺘﻰ
ﻳﺘﺒﻴﻦ ﻟﹶﻜﹸﻢ ﺍﻟﹾﺨﻴﻂﹸ ﺍﻷَﺑﻴﺾ ﻣِﻦ ﺍﻟﹾﺨﻴﻂِ ﺍﻷَﺳﻮﺩِ ﻣِﻦ ﺍﻟﹾﻔﹶﺠﺮِ ﺛﹸﻢ ﺃﹶﺗِﻤﻮﺍﹾ ﺍﻟﺼﻴﺎﻡ ﺇِﻟﹶﻰ ﺍﻟﱠﻠﻴﻞِ ﻭﻻﹶ ﺗﺒﺎﺷِﺮﻭﻫﻦ ﻭﺃﹶﻧﺘﻢ ﻋﺎﻛِﻔﹸﻮﻥﹶ ﻓِـﻲ
ﺍﻟﹾﻤﺴﺎﺟِﺪِ ﺗِﻠﹾﻚ ﺣﺪﻭﺩ ﺍﻟﻠﹼﻪِ ﻓﹶﻼﹶ ﺗﻘﹾﺮﺑﻮﻫﺎ ﻛﹶﺬﹶﻟِﻚ ﻳﺒﻴﻦ ﺍﻟﻠﹼﻪ ﺁﻳﺎﺗِﻪِ ﻟِﻠﻨﺎﺱِ ﻟﹶﻌﻠﱠﻬﻢ ﻳﺘﻘﹸﻮﻥﹶ .
) (6ﻳﻨﻈﺮ :ﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ :ﺹ ،130ﻭﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ،54/2:ﻭﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ.36/2:
162
ﻭﺍﻟﺜﱠﺎﻟِﺚﹸ :ﺍﻟﺘﻌﻠِﻴﻖ ﻭﻫﻮ ﺇِﺑﻄﹶﺎﻝﹸ ﻋﻤﻠِﻬﺎ ﻟﹶﻔﹾﻈﹰﺎ ،ﻻﹶ ﻣﺤﻼ ،ﻻِﻋﺘِﺮﺍﺽِ ﻣﺎ ﻟﹶﻪ ﺻﺪﺭ ﺍﻟﻜﹶﻼﹶﻡِ ﺑﻴﻨﻬﻤـﺎ،
ﻭﺑﻴﻦ ﻣﻌﻤﻮﻟﹶﻴﻬﺎ ،ﻭﺍﻟﹾﻤﺮﺍﺩ ﺑِﻤﺎ ﻟﹶﻪ ﺻﺪﺭ ﺍﻟﻜﹶﻼﹶﻡِ ،ﻣﺎ ﺍﻟﻨﺎﻓِﻴﺔﹸ) ،(1ﳓﻮ :ﻋﻠِﻤﺖ ﻣﺎ ﺯﻳﺪ ﻗﹶﺎﺋِﻢ ،ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ:
ﻟﹶﻘﹶﺪ ﻋﻠِﻤﺖ ﻣﺎ ﻫﺆﻟﹶﺎﺀ ﻳﻨﻄِﻘﹸﻮﻥﹶ .(2)
"ﻓﹶﻬﺆﻻﹶﺀِ" ﻣﺒﺘﺪﺃﹸ ،ﻭ"ﻳﻨﻄِﻘﹸﻮﻥﹶ" ﺧﺒﺮﻩ ،ﻭﻟﹶﻴﺴﺎ ﻣﻔﹾﻌﻮﻻﹰ ﺃﹶﻭﻻﹰ ﻭﻻﹶ ﺛﹶﺎﻧِﻴﺎ .ﻭ"ﻻﹶ" ﻭ"ﺇﻥِ" ﺍﻟﻨﺎﻓِﻴﺘﺎﻥِ ﰲ ﺟـﻮﺍﺏِ
) (3
ﻗﹶﺴﻢٍ ﻣﻠﹾﻔﹸﻮﻅٍ ،ﺃﹶﻭ ﻣﻘﹶﺪﺭٍ ﳓﻮ :ﻋﻠِﻤﺖ ﻭﺍﷲِ ﻻﹶ ﺯﻳﺪ ﰲ ﺍﻟﺪﺍﺭِ ،ﻭﻻﹶ ﻋﻤﺮﻭ ،ﻭﻋﻠِﻤﺖ ﺇِﻥﹾ ﺯﻳﺪﺍ ﻗﹶﺎﺋِﻢ.
) (5
ﻭﻻﹶﻡ ﺍﻻِﺑﺘِﺪﺍﺀِ) ،(4ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ:ﻭﻟﹶﻘﹶﺪ ﻋﻠِﻤﻮﺍﹾ ﻟﹶﻤﻦِ ﺍﺷﺘﺮﺍﻩ ﻣﺎ ﻟﹶﻪ ﻓِﻲ ﺍﻵﺧِﺮﺓِ ﻣِﻦ ﺧﻼﹶﻕٍ
ﻭﻻﹶﻡ ﺍﻟﻘﹶﺴﻢِ) (6ﻛﺬﻟﻚ ،ﻛﹶﻘﻮﻟﻪِ:
) (7
ﺇِﻥﱠ ﺍﻟﹾﻤﻨﺎﻳــﺎ ﻻﹶ ﺗﻄِــﻴﺶ ﺳِــﻬﺎﻣﻬﺎ ﻭﻟﹶﻘﹶــﺪ ﻋﻠِﻤــﺖ ﻟﹶﺘﺄﹾﺗِـــﻴﻦ ﻣﻨِﻴﺘِــﻲ
ﻭﺍﻻِﺳﺘِﻔﹾﻬﺎﻡ ،(8)ﻛﹶﻘﹶﻮﻟِﻚ :ﺃﹶﺑﻜﹾﺮ ﻋﺎﻟِﻢ؟ ،ﻭﻛﺬﹶﻟِﻚ ﺇِﺫﹶﺍ ﻛﹶـﺎﻥﹶ ﰲ ﺍﳉﹸﻤﻠﹶـﺔِ ﺍِﺳـﻢ ﺍِﺳـﺘِﻔﹾﻬﺎﻡٍ ﻋﻤـﺪ ﹰﺓ
ﻛﹶﺎﻥﹶ ﳓﻮ ] ﻗﻮﻟﻪ ﺗﻌﺎﱃ [ ) : (9ﻭﻟﹶﺘﻌﻠﹶﻤﻦ ﺃﹶﻳﻨﺎ ﺃﹶﺷﺪ ﻋﺬﹶﺍﺑﺎﹰ ﻭﺃﹶﺑﻘﹶـﻰ ،(10)ﻟَِـﻨﻌﻠﹶﻢ ﺃﹶﻱ ﺍﻟﹾﺤِـﺰﺑﻴﻦِ
ﺃﹶﺣﺼﻰ ،(1)ﺃﹶﻭ ﻓﹶﻀﻠﹶﺔﹰ ،ﳓﻮ]ﻗﻮﻟﻪ ﺗﻌﺎﱃ[ ) :(2ﻭﺳﻴﻌﻠﹶﻢ ﺍﻟﱠﺬِﻳﻦ ﻇﹶﻠﹶﻤﻮﺍﹾ ﺃﹶﻱ ﻣﻨﻘﹶﻠﹶﺐٍ ﻳﻨﻘﹶﻠِﺒﻮﻥﹶ .(3)
"ﻓﹶﺄﻱ ،"ﻣﻨﺼﻮﺏ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺼﺪﺭِﻳﺔِ ﺃﹶﻱ :ﻳﻨﻘﹶﻠِﺒﻮﻥﹶ ﺃﻱ ﺍِﻧﻘِﻼﹶﺏٍ ،ﻭ"ﻳﻌﻠﹶﻢ "ﻣﻌﻠﱢﻘﹶﺔﹲ ﻋـﻦِ ﺍﳉﹸﻤﻠﹶـﺔِ
ﺑِﺄﹶﺳﺮِﻫﺎ ﻟِﻤﺎ ﻓِﻴﻬﺎ ﻣِﻦ ﺍِﺳﻢِ ﺍﻻِﺳﺘِﻔﹾﻬﺎﻡِ ،ﻭﻫﻮ ﺃﻱ.
»ﻭﻻﹶ ﻳﺪﺧﻞﹸ ﺍﻹِﻟﹾﻐﺎﺀُ ،ﻭﺍﻟﺘﻌﻠِﻴﻖ ﰲ ﺷﻲﺀٍ ﻣِﻦ ﺍﻟﺘﺼﻴِﲑِ) ،(4ﻭﻻﹶ ﻗﹶﻠﹾﺒِﻲ (5)ﺟﺎﻣِﺪٍ ،ﻭﻫﻮ ﺍِﺛﹾﻨﺎﻥِ :ﻫﺐ
) (6
ﻭﺗﻌﻠﱠﻢ؛ ﻷﻧﻬﻤﺎ ﻳﻠﹾﺰﻣﺎﻥِ ﺍﻷَﻣﺮ.«
ﻭﺍﻋﻠﹶﻢ ﺃﹶﻥﱠ ﺍﻟﻔِﻌﻞﹶ ﻋﻠﹶﻰ ﺛﹶﻼﹶﺛﹶﺔِ ﺃﹶﻧﻮﺍﻉٍ:
ﺃﹶﺣﺪﻫﺎ :ﻣﺎ ﻻﹶ ﻳﻮﺻﻒ ﺑِﺘﻌﺪ ،ﻭﻻﹶ ﻟﹸﺰﻭﻡٍ ،ﻭﻫﻮ ﻛﹶﺎﻥﹶ ﻭﺃﹶﺧﻮﺍﺗﻬﺎ ،ﻭﺍﻟﺜﱠﺎﱐ :ﺍﻟﹾﻤﺘﻌﺪﻱ ،ﻭﻫـﻮ ﻣـﺎ
) (8
ﺻﻠﹶﺢ (7)ﺃﹶﻥﹾ ﻳﺘﺼِﻞﹶ ﺑِﻪِ ﺿﻤِﲑ ﻏﹶﲑ ﺍﻟﹾﻤﺼﺪﺭِ.
ﻭﺍﻟﺜﱠﺎﻟِﺚﹸ :ﺍﻟﻼﱠﺯِﻡ ،ﻭﻫﻮ ﻣﺎ ﻋﺪﺍ ﻣﺎ ﺫﹸﻛِﺮ ،(9)ﻓﹶﺈِﻥﹾ ﺃﹶﺭﺩﺕ ﺗﻌﺪِﻳﺘﻪ ﺇﱃ ﻣﻔﹾﻌﻮﻝٍ ﺑِﻪِ ﻋﺪﻳﺘﻪِ ﺑِﺄﹶﺣﺪِ ﺛﹶﻼﺛﹶﺔِ
ﺃﹶﺷﻴﺎﺀَ ،ﺑِﺎﳍﹶﻤﺰﺓِ ﳓﻮ :ﺃﹶﺟﻠﹶﺴﺖ ﺯﻳﺪﺍ ،ﺃﹶﻭ ﺑِﺎﻟﺘﻀﻌِﻴﻒِ ﳓﻮ :ﻓﹶﺮﺣﺘﻚ ،ﺃﹶﻭ ﺑِﺤﺮﻑِ ﺍﻟﹾﺠﺮ ،ﳓﻮ :ﻣـﺮﺭﺕ
]40ﻭ[ ﺑِﺰﻳﺪٍ) ،(10ﺛﹼﻢ ﺍﻟﹾﻤﺘﻌﺪﻱ ،ﺇِﻣﺎ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ/ﻣﺘﻌﺪﻳﺎ ﺇﱃ ﻣﻔﹾﻌﻮﻝٍ ﻭﺍﺣِﺪٍ ،ﻛﹶﺄﹶﻓﹾﻌﺎﻝِ ﺍﳊﹶﻮﺍﺱِ ﺍﳋﹶﻤﺲِ ،ﻭﻫﻮ ﺍﻟﺬﱠﻭﻕ
ﻭﺍﻟﺸﻢ ،ﺍﻟﻠﱠﻤﺲ ،ﻭﺍﻟﺴﻤﻊ ،ﻭﺍﻟﺒﺼﺮ ،ﻛﻘﻮﻟِﻚ :ﺫﹸﻗﹾﺖ ﺍﻟﻄﱠﻌﺎﻡ ،ﻭﺷﻤﻤﺖ ﺍﻟﻄِﻴﺐ ،ﻭﻟﹶﺒِـﺴﺖ ﺍﻟﺜﱠـﻮﺏ
ﻭﺳﻤِﻌﺖ ﺍﻟﹾﺤﺪِﻳﺚﹶ ،ﻭﺃﹶﺑﺼﺮﺕ ﺍﻟﹾﻬِﻼﹶﻝﹶ.
ﺃﹶﻭ ﺇﱃ ﻣﻔﹾﻌﻮﻟﹶﻴﻦِ ،ﻭﺍﻟﺜﱠﺎﱐ ﻋﻴﻦ ﺍﻷَﻭﻝِ ،ﻭﻫﻮ ﺃﹶﻓﹾﻌﺎﻝﹸ ﺍﻟﻘﹸﻠﹸﻮﺏِ ﺃﹶﻭ ﻏﹶﲑﻩ ،ﳓﻮ :ﺃﹶﻋﻄﹶﻴﺖ ،ﻭﻛﹶﺴﻮﺕ
ﺗﻘﹸﻮﻝﹸ :ﺃﹶﻋﻄﹶﻴﺖ ﺯﻳﺪﺍﹰ ﺩِﺭﻫﻤﺎ ﺃﹶﻭ ﺃﻋﻄﻴﺖ ﺑِﺨِﻼﹶﻑِ ﺃﹶﻓﹾﻌﺎﻝِ ﺍﻟﻘﹸﻠﹸﻮﺏِ ،ﻓﹶﺈِﻧﻪ ﻻﹶﺑﺪ ﻣِﻦ ﺫِﻛﹾﺮِ ﻣﻔﹾﻌﻮﻟﹶﻴﻬﺎ ﻣﻌـﺎ
) (1ﺍﻟﻜﻬﻒ ،ﻣﻦ ﺍﻵﻳﺔ ،12ﻭﲤﺎﻣﻬﺎ :ﺛﹸﻢ ﺑﻌﺜﹾﻨﺎﻫﻢ ﻟِﻨﻌﻠﹶﻢ ﺃﹶﻱ ﺍﻟﹾﺤِﺰﺑﻴﻦِ ﺃﹶﺣﺼﻰ ﻟِﻤﺎ ﻟﹶﺒِﺜﹸﻮﺍ ﺃﹶﻣﺪﺍﹰ .
) (2ﺇﺿﺎﻓﺔ ﻳﻘﺘﻀﻴﻬﺎ ﺍﻟﺴﻴﺎﻕ.
) (3ﺍﻟﺸﻌﺮﺍﺀ ،ﻣﻦ ﺍﻵﻳﺔ ،227ﻭﲤﺎﻣﻬﺎ :ﺇِﻟﱠﺎ ﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍﹾ ﻭﻋﻤِﻠﹸﻮﺍﹾ ﺍﻟﺼﺎﻟِﺤﺎﺕِ ﻭﺫﹶﻛﹶﺮﻭﺍﹾ ﺍﻟﻠﱠﻪ ﻛﹶﺜِﲑﺍﹰ ﻭﺍﻧﺘﺼﺮﻭﺍﹾ ﻣِﻦ ﺑﻌﺪِ ﻣﺎ ﻇﹸﻠِﻤﻮﺍﹾ
ﻭﺳﻴﻌﻠﹶﻢ ﺍﻟﱠﺬِﻳﻦ ﻇﹶﻠﹶﻤﻮﺍﹾ ﺃﹶﻱ ﻣﻨﻘﹶﻠﹶﺐٍ ﻳﻨﻘﹶﻠِﺒﻮﻥﹶ .
) (4ﰲ )ﻫـ( ﺃﻓﻌﺎﻝ ﺍﻟﺘﺼﻴﲑ.
) (5ﰲ )ﻫـ( ﰲ ﻗﻠﱯ.
) (6ﻳﻨﻈﺮ :ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ.62/2:
) (7ﰲ )ﻫـ( ﺻﺢ.
) (8ﻭﺍﻟﻌﻼﻣﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻟﻠﻤﺘﻌﺪﻱ ﺃﻥ ﻳﺒﲎ ﻣﻨﻪ ﺍﺳﻢ ﻣﻔﻌﻮﻝ ﺗﺎﻡ .ﻳﻨﻈﺮ :ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ.177 ،176/2:
) (9ﻟﻪ ﺍﺛﻨﺘﺎ ﻋﺸﺮﺓ ﻋﻼﻣﺔ .ﻳﻨﻈﺮ :ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ.177/2:
) (10ﺃﺿﺎﻑ ﺍﻷﴰﻮﱐ)ﺃﺑﻮ ﺍﳊﺴﻦ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﻋﻠﻲ ﺕ900ﻫـ( ﺃﺭﺑﻌﺔ ﺃﺷﻴﺎﺀ ﻭﻫﻲ :ﺍﳌﻔﺎﻋﻠﺔ ،ﻭﺍﺳﺘﻔﹾﻌﻞ ﻟﻠﻄﻠﺐ ﺃﻭ ﺍﻟﻨﺴﺒﺔ
ﻭﺻﻮﻍ ﺍﻟﻔﻌﻞ ﻋﻠﹶﻰ ﻓﻌﻠﺖ ﺃﻓﻌﻞ ﺑﺎﻟﻀﻢ ﻹﻓﺎﺩﺓ ﺍﻟﻐﻠﺒﺔ ،ﻭﺃﺧﲑﺍ ﺍﻟﺘﻀﻤﲔ .ﻳﻨﻈﺮ :ﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ.141 ،140/2:
164
ﺃﹶﻭ ﺣﺬﹾﻓِﻬِﻤﺎ ﻣﻌﺎ) ،(1ﻭﺇِﻗﹶﺎﻣﺔِ ﺍِﺳﻢِ ﺍﻹِﺷﺎﺭﺓِ ﻣﻘﹶﺎﻣﻬﻤﺎ ،ﺗﻘﹸﻮﻝﹸ :ﻇﹶﻨﻨﺖ ﺫﹶﻟِﻚ.
) (2
ﺃﹶﻭ ،ﺇﱃ ﺛﹶﻼﹶﺛﹶﺔِ ﻣﻔﹶﺎﻋِﻴﻞﹶ ،ﻭﻫِﻲ :ﺍِﻋﻠﹶﻢ ،ﻭﺃﹶﺭﻯ ،ﻭﻧﺒﺄﹶ ،ﻭﺃﹶﻧﺒﺄﹶ ،ﻭﺃﹶﺧﺒﺮ ،ﻭﺧﺒﺮ ،ﻭﺣﺪﺙﹶ.
ﺗﻘﹸﻮﻝﹸ :ﺃﹶﻋﻠﹶﻢ ﺍﷲُ ﺍﻟﻨﺎﺱ ﻣﺤﻤﺪﺍ ﺧﻴﺮ ﺍﻟﺒﺸﺮِ" ،ﻓﺎﻟﻨﺎﺱ "ﻣﻔﹾﻌﻮﻝﹲ ﺃﹶﻭﻝﹲ ﻭ"ﻣﺤﻤﺪﺍ" ﻣﻔﹾﻌﻮﻝﹲ ﺛﹶﺎﻥٍ ،ﻭ"ﺧﻴـﺮ
ﺍﻟﺒﺸﺮ" ﻣﻔﹾﻌﻮﻝﹲ ﺛﹶﺎﻟِﺚﹲ.
ﻭﻻﹶ ﻳﺠﻮﺯ ﺣﺬﹾﻑ ﺍﻟﹾﻤﻔﹾﻌﻮﻝِ ﺍﻟﺜﱠﺎﱐ ﻣِﻦ ﻫﺬِﻩِ ﺍﻟﹾﻤﻔﹶﺎﻋِﻴﻞِ ،ﻭﺇِﺑﻘﹶﺎﺀُ ﺍﻟﺜﱠﺎﻟِﺚِ ،ﻭﻻﹶ ﺍﻟﻌﻜﹾﺲ؛ ﻷَﻧﻬﻤﺎ ﰲ ﺍﻟﹾﺤﻘِﻴﻘﹶﺔِ
ﻣﻔﹾﻌﻮﻻﹶ "ﻋﻠﻤﺖ" ،ﺑﻞﹾ ﺇِﻣﺎ ﺇِﺑﻘﹶﺎﺅﻫﻤﺎ ﻣﻌﺎ ،ﺃﹶﻭ ﺣﺬﹾﻓﹸﻬﻤﺎ ﻣﻌﺎ ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ ،ﻭﺍﻟﹾﻤﻔﹾﻌﻮﻝﹸ ﺍﻷَﻭﻝﹸ ﻳﺠﻮﺯ ﺣﺬﹾﻓﹸـﻪ
ﻭﺣﺪﻩ ،ﺗﻘﹸﻮﻝﹸ :ﺃﻋﻠﹶﻢ ﺍﷲُ ﻣﺤﻤﺪ ﺧﻴﺮ ﺍﻟﺒﺸﺮِ ﺑِﺤﺬﹾﻑِ "ﺍﻟﻨﺎﺱِ".
165
)(1
ﺑـﺎﺏ ﺍﻟﻨﻌـﺖِ
ﻗﹶﺪ ﺣﺪ ﺑِﺤﺪﻭﺩٍ ﻣِﻨﻬﺎ» :ﺃﻧﻪ ﺍﻟﺘﺎﺑِﻊ ﻟِﻤﺎ ﻗﹶﺒﻠﹶﻪ ،ﺍﻟﹾﻤﺸﻌِﺮ ﺑِﻌﻼﹶﻣﺔٍ ﻓِﻴﻪِ ﺃﹶﻭ ﺑِﻤﺎ ﺗﻌﻠﱠﻖ ﺑِﻪِ«) ،(2ﻭﻣِﻨﻬـﺎ:
) (3
»ﺃﹶﻧﻪ ﺍﻟﺘﺎﺑِﻊ ﺍﻟﹾﻤﺸﺘﻖ ﺍﻟﹾﻤﺆﻭﻝﹸ ﺑِﻪِ ﺍﻟﹾﻤﺒﺎﺋِﻦ ﻟِﻠﹶﻔﹾﻆِ ﻣﺘﺒﻮﻋِﻪِ«.
ﻓﹶﺎﻟﺘﺎﺑِﻊ ﺟِﻨﺲ ﻳﺸﻤﻞﹸ ﺍﻟﺘﻮﺍﺑِﻊ ﺍﻟﹾﺨﻤﺴﺔﹶ ،ﻭﺍﻟﹾﻤﺸﺘﻖ ﻭﺍﻟﹾﻤﺆﻭﻝﹸ ﺑِﻪِ) ،(4ﻣﺨﺮِﺝ ﻟِﺒﻘِﻴﺔِ ﺍﻟﺘﻮﺍﺑِﻊِ؛ ﻓﺈﻧﻬﺎ
ﻻﹶ ﺗﻜﹸﻮﻥﹸ ﻣﺸﺘﻘﱠﺔﹰ ،ﻭﻻﹶ ﻣﺆﻭﻻﹰ ﺑِﻪِ ﺃﹶﻻﹶ ﺗﺮﻯ ﺃﹶﻧﻚ ﺗﻘﹸﻮﻝﹸ ﰲ ﺍﻟﺘﻮﻛِﻴﺪِ :ﺟﺎﺀَ ﺍﻟﻘﹶﻮﻡ ﺃﹶﺟﻤﻌﻮﻥﹶ ،ﻭﺟﺎﹶﺀ ﺯﻳﺪ ﺯﻳﺪ
ﻭﰲ ﺍﻟﺒﻴﺎﻥِ ،ﻭﺍﻟﺒﺪﻝِ) :(5ﺟﺎﺀَ ﺯﻳﺪ ﺃﹶﺧﻮﻙ ،ﻭﰲ ﻋﻄﹶﻒِ ﺍﻟﻨﺴﻖِ :ﺟﺎﺀَ ﺯﻳﺪ ﻭﻋﻤـﺮﻭ .ﻓﹶﺘﺠِـﺪﻫﺎ ﺗﻮﺍﺑِـﻊ
ﺟﺎﻣِﺪﺓﹰ ،ﻭﻛﹶﺬﹶﺍ ﺳﺎﺋِﺮ ﺃﹶﻣﺜِﻠﹶﺘِﻬﺎ ،ﻭﻟﹶﻢ ﻳﺒﻖ ﺇِﻻﱠ ﺍﻟﺘﻮﻛِﻴﺪ ﺍﻟﻠﱠﻔﹾﻈِﻲ ،ﻓﹶﺈِﻧﻪ ﻗﹶﺪ ﺟِﻲﺀَ ﻣﺸﺘﻘﺎ ،ﻛﹶﻘﹶﻮﻟِﻚ :ﺟﺎﺀِ ﺯﻳﺪ
ﺍﻟﻌﺎﻗِﻞﹸ ﺍﻟﻌﺎﻗِﻞﹸ).(6
ﺍﻷَﻭﻝﹸ ﻧﻌﺖ ،ﻭﺍﻟﺜﱠﺎﱐ ﺗﻮﻛِﻴﺪ ﻟﹶﻔﹾﻈِﻲ .ﻓﹶﻠِﺄﹶﺟﻞِ ﻫﺬﹶﺍ ﺍِﺣﺘﺮﺯ ﻋﻨﻪ ﺑِﺎﻟﹾﻤﺒﺎﺋِﻦِ ﻟِﻠﹶﻔﹾﻆِ ﻣﺘﺒﻮﻋِﻪِ) ،(7ﻭ ﻣﺎ ﺫﹸﻛِﺮ ﺷﺎﻣِﻞﹲ
]40ﻅ[ ﻟِﺄﹶﻧﻮﺍﻉِ ﺍﻟﻨﻌﺖِ؛ ﻓﹶﺈِﻧﻪ ﺇِﻣﺎ /ﻟِﺘﺨﺼِﻴﺺِ ﻧﻜِﺮﺓِ ،ﳓﻮ :ﻣﺮﺭﺕ ﺑِﺮﺟﻞٍ ﻛﹶﺎﺗِﺐٍ ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻓﹶﺘﺤﺮِﻳﺮ ﺭﻗﹶﺒـﺔٍ
) (9
ﻣﺆﻣِﻨﺔٍ (8)ﺃﹶﻭ ﺗﻮﺿِﻴﺢِ ﻣﻌﺮِﻓﹶﺔٍ :ﳓﻮ:ﻣﺮﺭﺕ ﺑِﺰﻳﺪٍ ﺍﻟﺘﺎﺟِﺮِ ،ﺃﹶﻭ ﻣﺪﺡٍ ﳓﻮ:ﺍﻟﹾﺤﻤﺪ ﻟﻠﹼﻪِ ﺭﺏ ﺍﻟﹾﻌﺎﻟﹶﻤِﲔ
) (10
ﺃﹶﻭ ﺫﹶﻡ ﳓﻮ:ﺃﹶﻋﻮﺫﹸ ﺑِﺎﷲِ ﻣِﻦ ﺍﻟﺸﻴﻄﹶﺎﻥِ ﺍﻟﺮﺟِﻴﻢِ ،ﺃﹶﻭ ﺗﺮﺣﻢٍ ﳓﻮ :ﺍﻟﻠﱠﻬﻢ ﺍِﺭﺣﻢ ﻋﺒﺪﻙ ﺍﳌِﺴﻜِﲔ ،ﺃﹶﻭ ﺗﺄﹾﻛِﻴﺪٍ
) (1ﺍﻟﻨﻌﺖ ﻟﻐﺔ ﻭﺻﻒ ﺍﻟﺸﻲﺀ .ﻳﻨﻈﺮ :ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ :ﻣﺎﺩﺓ )ﻧﻌﺖ(.
) (2ﻳﻨﻈﺮ :ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ.300/3:
) (3ﻳﻨﻈﺮ :ﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ.309
) (4ﰲ )ﻫـ( ﺃﻭ ﺍﳌﺆﻭﻝ ﺑﻪ.
) (5ﺳﺎﻗﻄﺔ ﻣﻦ )ﻫـ(.
) (6ﰲ )ﻫـ( ﺍﻟﻔﺎﺿﻞ ﺍﻟﻔﺎﺿﻞ.
) (7ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ.
) (8ﺍﻟﻨﺴﺎﺀ ،ﻣﻦ ﺍﻵﻳﺔ ،92ﻭﲤﺎﻣﻬﺎ :ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﻟِﻤﺆﻣِﻦٍ ﺃﹶﻥ ﻳﻘﹾﺘﻞﹶ ﻣﺆﻣِﻨﺎﹰ ﺇِﻻﱠ ﺧﻄﹶﺌﺎﹰ ﻭﻣﻦ ﻗﹶﺘﻞﹶ ﻣﺆﻣِﻨﺎﹰ ﺧﻄﹶﺌﺎﹰ ﻓﹶﺘﺤﺮِﻳﺮ ﺭﻗﹶﺒﺔٍ ﻣﺆﻣِﻨﺔٍ
ﻭﺩِﻳﺔﹲ ﻣﺴﻠﱠﻤﺔﹲ ﺇِﻟﹶﻰ ﺃﹶﻫﻠِﻪِ ﺇِﻻﱠ ﺃﹶﻥ ﻳﺼﺪﻗﹸﻮﺍﹾ ﻓﹶﺈِﻥ ﻛﹶﺎﻥﹶ ﻣِﻦ ﻗﹶﻮﻡٍ ﻋﺪﻭ ﻟﱠﻜﹸﻢ ﻭﻫﻮ ﻣﺆﻣِﻦ ﻓﹶﺘﺤﺮِﻳﺮ ﺭﻗﹶﺒﺔٍ ﻣﺆﻣِﻨﺔٍ ﻭﺇِﻥ ﻛﹶﺎﻥﹶ ﻣِﻦ ﻗﹶـﻮﻡٍ
ﺑﻴﻨﻜﹸﻢ ﻭﺑﻴﻨﻬﻢ ﻣﻴﺜﹶﺎﻕ ﻓﹶﺪِﻳﺔﹲ ﻣﺴﻠﱠﻤﺔﹲ ﺇِﻟﹶﻰ ﺃﹶﻫﻠِﻪِ ﻭﺗﺤﺮِﻳﺮ ﺭﻗﹶﺒﺔٍ ﻣﺆﻣِﻨﺔﹰ ﻓﹶﻤﻦ ﻟﱠﻢ ﻳﺠِﺪ ﻓﹶﺼِﻴﺎﻡ ﺷﻬﺮﻳﻦِ ﻣﺘﺘﺎﺑِﻌﻴﻦِ ﺗﻮﺑﺔﹰ ﻣﻦ ﺍﻟﻠﹼﻪِ ﻭﻛﹶﺎﻥﹶ
ﺍﻟﻠﹼﻪ ﻋﻠِﻴﻤﺎﹰ ﺣﻜِﻴﻤﺎﹰ .
) (9ﻛﹶﻘﻮﻟﻪِ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ.02
) (10ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﺑﻦ ﺍﻟﻨﺎﻇﻢ :ﺹ ،491ﻭﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ،302-300/3:ﻭﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ.310
166
) (1
ﻭﺳﻢ ﺍﻟﹾﻤﺼﻨﻒ ﺍﻟﻨﻌﺖ ﺑِﺒﻌﺾِ ﺧﻮﺍﺻِﻪِ ﺗﻘﹾﺮِﻳﺒﺎ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺒﺘﺪﺉِ ﻓﹶﻘﹶﺎﻝﹶ[:
)ﺍﻟﻨﻌﺖ ﺗﺎﺑِﻊ ﻟِﻤﻨﻌﻮﺗِﻪِ ﰲ ﺭﻓﹾﻌِﻪِ( ﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻣﺮﻓﹸﻮﻋﺎ )ﻭﻧﺼﺒِﻪِ( ﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻣﻨﺼﻮﺑﺎ )ﻭﺧﻔﹾـﻀِﻪِ( ﺇِﻥﹾ ﻛﹶـﺎﻥﹶ
ﻣﺨﻔﹸﻮﺿﺎ) ،ﻭﺗﻌﺮِﻳﻔِﻪِ( ﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻣﻌﺮِﻓﹶﺔﹰ) ،ﻭﺗﻨﻜِﲑِﻩِ( ،ﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻧﻜِﺮﺓﹰ ،ﻭﻗﹶﺪ ﺗﺒِﻊ ﺍﻟﻨﻌﺖ ﻣﻨﻌﻮﺗﻪ ﰲ ﺍِﺛﹾﻨـﻴﻦِ
ﻣِﻦ ﺧﻤﺴﺔٍ.
ﻭﺍﺣِﺪ ﻣِﻦ ﺍﻟﺮﻓﹾﻊِ ،ﻭﺍﻟﻨﺼﺐِ ،ﻭﺍﻟﹾﺨﻔﹾﺾِ ،ﻭﻭﺍﺣِﺪ ﻣِﻦ ﺍﻟﺘﻌﺮِﻳﻒِ ﻭﺍﻟﺘﻨﻜِﲑِ) ،(2ﻭﻫﺬﹶﺍ ﻻﹶﺑﺪ ﻣِﻨﻪ ﰲ ﻗِﺴﻤﻴﻦِ
ﺍﻟﻨﻌﺖ ﺍﳊﹶﻘِﻴﻘِﻲ ،ﻭﻫﻮ ﺍﻟﹾﺠﺎﺭِﻱ ﻋﻠﹶﻰ ﻣﻦ ﻫﻮ ﻟﹶﻪ.
ﻭﺍﻟﺴﺒﺒِﻲ :ﻭﻫﻮ ﺍﻟﹾﺠﺎﺭِﻱ ﻋﻠﹶﻰ ﺧِﻼﹶﻑِ ﻣﻦ ﻫﻮ ﻟﹶﻪ ،(3)ﻭِﻟِﻬﺬﹶﺍ ﺍِﻗﹾﺘﺼﺮ ﺍﻟﹾﻤﺼﻨﻒ ﻋﻠﻴﻪِ.
ﺛﹸﻢ ﺇِﻥﹾ ﺭﻓﹶﻊ ﺍﻟﻨﻌﺖ ﺿﻤِﲑ ﺍﻟﹾﻤﻨﻌﻮﺕِ ﺍﻟﹾﻤﺴﺘﺘِﺮ ﺗﺒِﻌﻪ ﺃﹶﻳﻀﺎ ﰲ ﺇِﻓﹾﺮﺍﺩِﻩِ ﻭﺗﺜﹾﻨِﻴﺘِﻪِ ،ﻭﺟﻤﻌِﻪِ ،ﻭﺗـﺬﹾﻛِﲑِﻩِ
ﻭﺗﺄﹾﻧِﻴﺜِﻪِ ،ﻓﹶﻘﹶﺪ ﺗﺒِﻌﻪ (4)ﰲ ﺃﹶﺭﺑﻌﺔٍ ﻣِﻦ ﻋﺸﺮﺓٍ ،ﻫﺬﹶﺍ ﺇِﻥﹾ ﻟﹶﻢ ﻳﻤﻨﻊ ﻣِﻦ ﺫﹶﻟِﻚ ﻣﺎﻧِﻊ ،(5)ﺇِﻻﱠ ﻛﹶﺄﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺍﻟﻨﻌـﺖ
ﺃﹶﻓﹾﻀﻞﹶ ﻣِﻦ(6)؛ ﻓﹶﺈِﻧﻪ ﻻﹶ ﻳﺘﺒﻌﻪ ﰲ ﺗﺜﹾﻨِﻴﺔٍ ،ﻭﻻﹶ ﺟﻤﻊٍ ،ﻭﻻﹶ ﺗﺄﹾﻧِﻴﺚٍ ،ﺑِﻞﹾ ﻳﻜﹸﻮﻥﹸ ﻣﻔﹾﺮﺩﺍ ،ﻣﺬﹶﻛﱠّﺮﺍ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺣﺎﻝٍ
ﻓﹶﺘﻘﹸﻮﻝﹸ :ﻣﺮﺭﺕ ﺑِﺮﺟﻞٍ ﺃﹶﻓﹾﻀﻞﹶ ﻣِﻨﻚ ،ﻭﻣﺮﺭﺕ ﺑِﺮﺟﻠﹶﻴﻦِ ﺃﹶﻓﹾﻀﻞﹶ ﻣِﻨﻚ ،ﻭﺑِﺮِﺟﺎﻝٍ ﺃﹶﻓﹾﻀﻞﹶ ﻣِﻨـﻚ ،ﻭﺑِـﺎِﻣﺮﺃﹶﺓٍ
ﺃﹶﻓﹾﻀﻞﹶ ﻣِﻨﻚِ ،ﻭﺑِﺎِﻣﺮﺃﹶﺗﻴﻦِ ﺃﹶﻓﹾﻀﻞﹶ ﻣِﻨﻚِ ،ﻭﺑِﻨِﺴﺎﺀٍ ﺃﹶﻓﹾﻀﻞﹶ ﻣِﻨﻚِ.
ﻭﺇِﻥﹾ ﺭﻓﹶﻊ ﺳﺒﺒﻪ ﺍﻟﻈﱠﺎﻫِﺮ ﻟﹶﺰِﻡ ﺇِﻓﹾﺮﺍﺩﻩ ،ﺇِﻻﱠ ﻣﻊ ﺍﻟﹾﺠﻤﻊِ ﻓﹶﺘﻜﹾﺴِﲑﻩ ﺃﹶﻓﹾﻀﻞﹸ ﻭﺃﹶﺣﺴﻦ ﻣِﻦ ﺇِﻓﹾﺮﺍﺩِﻩِ ،ﺗﻘﹸﻮﻝﹸ:
ﻣﺮﺭﺕ ﺑِﺮِﺟﺎﻝٍ ﻗِﻴﺎﻡٍ ﺁﺑﺎﺅﻫﻢ ،(7)ﻭﺃﹶﻣﺎ ﺍﻟﺘﺬﹾﻛِﲑ ﻭﺍﻟﺘﺄﹾﻧِﻴﺚﹸ ﻓﹶﻴﻮﺍﻓِﻖ ﻓِﻴﻬِﻤﺎ ﻣﺮﻓﹸﻮﻋﻪ.
)ﺗﻘﹸﻮﻝﹸ( ﰲ ﺍﻟﻘِﺴﻢِ ﺍﻷَﻭﻝِ) :ﻗﹶﺎﻡ ﺯﻳﺪ ﺍﻟﻌﺎﻗِﻞﹸ ،ﻭﺭﺃﹶﻳﺖ ﺯﻳﺪﺍ ﺍﻟﻌﺎﻗِﻞﹶ ﻭﻣﺮﺭﺕ ﺑِﺰﻳﺪٍ ﺍﻟﻌﺎﻗِـﻞِ(
ﻭﻗﹶﺎﻡ ﺍﻟﺰﻳﺪﺍﻥِ ﺍﻟﻌﺎﻗِﻼﹶﻥِ) ،(8ﻭﺭﺃﹶﻳﺖ ﺍﻟﺰﻳﺪﻳﻦِ ﺍﻟﻌﺎﻗِﻠﹶﻴﻦِ ،ﻭﻣﺮﺭﺕ ﺑِﺎﻟﺰﻳﺪﻳﻦِ ﺍﻟﻌـﺎﻗِﻠﹶﻴﻦِ ،ﻭﻗﹶـﺎﻡ ﺍﻟﺰﻳـﺪﻭﻥﹶ
ﺍﻟﻌﺎﻟِﻤﻮﻥﹶ.
ﻓﹶﻘﹶﺪ ﺗﺒِﻊ ﺍﻟﻨﻌﺖ ﺍﻟﹾﻤﻨﻌﻮﺕ ﰲ ﺍﻹِﻓﹾﺮﺍﺩِ ﰲ ﺍﻟﺜﱠﻼﹶﺛﹶﺔِ ﺍﻷُﻭﻟﹶﻰ ،ﻭﰲ ﺍﻟﺘﺜﹾﻨِﻴﺔِ ﰲ ﺍﻟﱠﺘِﻲ ﺗﻠِﻴﻬﺎ ،ﻭﰲ ﺍﻟﹾﺠﻤﻊ ﰲ
168
ﺍﻟﱠﺘِﻲ ﺗﻠِﻴﻬﺎ ﻣﻊ ﺍﻟﺘﺬﹾﻛِﲑِ ،ﻭﺍﻟﺘﻌﺮِﻳﻒِ ﰲ ﺍﻟﹾﺠﻤِﻴﻊِ ،ﻭﻣﻊ ﺍﻟﺮﻓﹾﻊِ ﰲ ﺃﹶﻭﻝِ ﻛﹸﻞﱢ ﺛﹶﻼﹶﺛﹶﺔٍ ،ﻭﺍﻟﻨﺼﺐِ ﰲ ﺛﹶﺎﻧِﻴﻬـﺎ /
]41ﻅ[ ﻭﺍﻟﹾﺨﻔﹾﺾِ ﰲ ﺛﹶﺎﻟِﺜِﻬﺎ.
ﻭﻗﹶﺎﻡ ﺭﺟﻞﹲ ﻋﺎﻟِﻢ ،ﻭﺭﺃﹶﻳﺖ ﺭﺟﻼﹰ ﻋِﺎﻟِﻤﺎ ،ﻭﻣﺮﺭﺕ ﺑِﺮﺟﻞٍ ﻋﺎﻟِﻢٍ ،ﻭﻗﹶﺎﻡ ﺭﺟﻼﹶﻥِ ﻋﺎﻟِﻤﺎﻥِ ،ﻭﺭﺃﹶﻳﺖ
ﺭﺟﻠﹶﻴﻦِ ﻋﺎﻟِﻤﻴﻦِ ،ﻭﻣﺮﺭﺕ ﺑِﺮﺟﻠﹶﻴﻦِ ﻋﺎﻟِﻤﻴﻦِ ،ﻭﻗﹶﺎﻡ ﺭِﺟﺎﻝﹲ ﻋﺎﻟِﻤﻮﻥﹶ ،ﻭﺭﺃﹶﻳﺖ ﺭِﺟﺎﻻﹰ ﻋﺎﻟِﻤِﻴﻦ ،ﻭﻣـﺮﺭﺕ
ﺑِﺮِﺟﺎﻝٍ ﻋﺎﻟِﻤِﻴﻦ ،ﻭﺍﻟﻘﹶﻮﻝﹸ ﰲ ﻫﺬﹶﺍ ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ ،ﺇِﻻﱠ ﺃﹶﻥﱠ ﺍﻟﺘﻨﻜِﲑ ﻫﻨﺎ ﺑﺪﻝﹸ ﺍﻟﺘﻌﺮِﻳﻒِ ﻫﻨﺎﻙ ،ﻭﻗﹶﺎﻣـﺖ ﻫِﻨـﺪ
ﺍﻟﻌﺎﻗِﻠﹶﺔﹸ ﻭﺭﺃﹶﻳﺖ ﻫِﻨﺪﺍ ﺍﻟﻌﺎﻗِﻠﹶﺔﹶ ،ﻭﻣﺮﺭﺕ ﺑِﻬِﻨﺪٍ ﺍﻟﻌﺎﻗِﻠﹶﺔِ ﻭﻗﹶﺎﻣﺖِ ﺍﻟﹾﻬِﻨﺪﺍﻥِ ﺍﻟﻌﺎﻗِﻠﹶﺘـﺎﻥِ ،ﻭﺭﺃﹶﻳـﺖ ﺍﻟﹾﻬِﻨـﺪﻳﻦِ
ﺍﻟﻌﺎﻗِﻠﹶﺘﻴﻦِ ﻭﻣﺮﺭﺕ ﺑِﺎﻟﹾﻬِﻨﺪﻳﻦِ ﺍﻟﻌﺎﻗِﻠﹶﺘﻴﻦِ ،ﻭﻗﹶﺎﻣﺖِ ﺍﻟﹾﻬِﻨﺪﺍﺕ ﺍﻟﻌﺎﻗِﻼﹶﺕ ﻭﺭﺃﹶﻳـﺖ ﺍﻟﹾﻬِﻨـﺪﺍﺕِ ﺍﻟﻌـﺎﻗِﻼﹶﺕِ،
ﻭﻣﺮﺭﺕ ﺑﺎﻟﹾﻬِﻨﺪﺍﺕِ ﺍﻟﻌﺎﻗِﻼﹶﺕِ .ﻭﺍﻟﻘﹶﻮﻝﹸ ﰲ ﻫﺬﹶﺍ ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ ،(1)ﺇﻻﱠ ﺃﻥﱠ ﺍﻟﺘﺄﻧِﻴﺚﹶ ﻫﻨﺎ ﺑﺪﻝﹸ ﺍﻟﺘﺬﹾﻛِﲑِ ﻫﻨﺎﻙ.
ﻭﻗﹶﺎﻣﺖ ﺍِﻣﺮﺃﹶﺓﹲ ﻋﺎﻗِﻠﹶﺔﹲ ،ﻭﺭﺃﹶﻳﺖ ﺍِﻣﺮﺃﹶﺓﹰ ﻋﺎﻗِﻠﹶﺔﹰ ،ﻭﻣﺮﺭﺕ ﺑِﺎﻣﺮﺃﹶﺓٍ ﻋﺎﻗِﻠﹶﺔٍ ،ﻭﻗﹶﺎﻣﺖ ﺍِﻣﺮﺃﹶﺗﺎﻥِ ﻋﺎﻗِﻠﹶﺘـﺎﻥِ
ﻭﺭﺃﹶﻳﺖ ﺍِﻣﺮﺃﹶﺗﻴﻦِ ﻋﺎﻗِﻠﹶﺘﻴﻦِ ﻭﻣﺮﺭﺕ ﺑِﺎﻣﺮﺃﹶﺗﻴﻦِ ﻋﺎﻗِﻠﹶﺘﻴﻦِ ،ﻭﻗﹶﺎﻣﺖ ﻧِﺴﺎﺀٌ ﻋﺎﻗِﻼﹶﺕ ،ﻭﺭﺃﹶﻳﺖ ﻧِﺴﺎﺀً ﻋـﺎﻗِﻼﹶﺕٍ
ﻭﻣﺮﺭﺕ ﺑِﻨِﺴﺎﺀٍ ﻋﺎﻗِﻼﹶﺕٍ.
ﻭﺍﻟﻘﹶﻮﻝﹸ ﰲ ﻫﺬﹶﺍ ﻛﺎﻟﱠﺬِﻱ ﻗﹶﺒﻠﹶﻪ ،ﺇﻻﱠ ﺃﹶﻥﱠ ﺍﻟﺘﻨﻜِﻴﺮ ﻫﻨﺎ ﺑﺪﻝﹸ ﺍﻟﺘﻌﺮِﻳﻒِ ﻫﻨﺎﻙ.
ﻭﺗﻘﹸﻮﻝﹸ ﰲ ﺍﻟﻘِﺴﻢِ ﺍﻟﺜﱠﺎﱐ :ﻗﹶﺎﻡ ﺯﻳﺪ ﺍﻟﻘﹶﺎﺋِﻢ ﺃﹶﺑﻮﻩ ،ﻭﺭﺃﹶﻳﺖ ﺯﻳﺪﺍ ﺍﻟﻘﹶﺎﺋِﻢ ﺃﹶﺑﻮﻩ ،ﻭﻣﺮﺭﺕ ﺑِﺰﻳﺪٍ ﺍﻟﻘﹶﺎﺋِﻢِ
ﺃﹶﺑﻮﻩ،ﻭﻗﹶﺎﻡ ﺍﻟﺰﻳﺪﺍﻥِ ﺍﻟﻘﹶﺎﺋِﻢ ﺃﹶﺑﻮﺍﻫﻤﺎ ،ﻭﺭﺃﹶﻳﺖ ﺍﻟﺰﻳﺪﻳﻦِ ﺍﻟﻘﹶﺎﺋِﻢِ ﺃﹶﺑﻮﺍﻫﻤﺎ)،(2ﻭﻣﺮﺭﺕ ﺑِﺎﻟﺰﻳﺪﻳﻦِ ﺍﻟﻘﹶﺎﺋِﻢِ ﺃﹶﺑﻮﺍﻫﻤﺎ
ﻭﻗﹶﺎﻡ ﺍﻟﺰﻳﺪﻭﻥﹶ ﺍﻟﻘﹶﺎﺋِﻢ ﺁﺑﺎﺅﻫﻢ ،ﻭﺭﺃﹶﻳﺖ ﺍﻟﺰﻳﺪِﻳﻦ ﺍﻟﻘﹶﺎﺋِﻢ ﺁﺑﺎﺅﻫﻢ ،ﻭﻣﺮﺭﺕ ﺑِﺎﻟﺰﻳِﺪِﻳﻦ ﺍﻟﻘﹶﺎﺋِﻢِ ﺁﺑﺎﺅﻫﻢ.
ﻭﻗﹶﺎﻡ ﺭﺟﻞﹲ ﻋﺎﻗِﻞﹲ ﺃﹶﺑﻮﻩ ،ﻭﺭﺃﹶﻳﺖ ﺭﺟﻼﹰ ﻋﺎﻗِﻼﹰ ﺃﹶﺑﻮﻩ ،ﻭﻣﺮﺭﺕ ﺑِﺮﺟﻞٍ ﻋﺎﻗِﻞٍ ﺃﹶﺑﻮﻩ ،ﻭﻗﹶﺎﻡ ﺭﺟـﻼﹶﻥِ
ﻗﹶﺎﺋِﻢ ﺃﹶﺑﻮﺍﻫﻤﺎ ،ﻭﺭﺃﹾﻳﺖ ﺭﺟﻠﹶﻴﻦِ ﻗﹶﺎﺋِﻤﺎ ﺃﹶﺑﻮﺍﻫﻤﺎ ،ﻭﻣﺮﺭﺕ ﺑِﺮﺟﻠﹶﻴﻦِ ﻗﹶﺎﺋِﻢٍ ﺃﹶﺑﻮﺍﻫﻤﺎ.
ﻭﻗﹶﺎﻡ ﺭِﺟﺎﻝﹲ ﻗﹶﺎﺋِﻢ ﺁﺑﺎﺅﻫﻢ ،ﻭﺭﺃﹶﻳﺖ ﺭِﺟﺎﻻﹰ ﻗﹶﺎﺋِﻤﺎ ﺁﺑﺎﺅﻫﻢ ،ﻭﻣﺮﺭﺕ ﺑِﺮِﺟـﺎﻝٍ ﻗﹶـﺎﺋِﻢٍ ﺁﺑـﺎﺅﻫﻢ
]42ﻭ[ ﻭﻗﹶﺎﻣﺖ ﻫِﻨﺪ ﺍﻟﻘﹶﺎﺋِﻢ ﺃﹶﺑﻮﻫﺎ ،ﻭﺭﺃﹶﻳﺖ ﻫِﻨﺪﺍ ﺍﻟﻘﹶﺎﺋِﻢ ﺃﹶﺑﻮﻫﺎ ،ﻭﻣﺮﺭﺕ ﺑِﻬِﻨﺪٍ /.ﺍﻟﻘﹶﺎﺋِﻢِ ﺃﹶﺑﻮﻫﺎ ،ﻭﻗﹶﺎﻣﺖِ ﺍﳍِﻨﺪﺍﻥِ
ﺍﻟﻘﹶﺎﺋِﻢ ﺃﹶﺑﻮﺍﻫﻤﺎ ،ﻭﺭﺃﹶﻳﺖ ﺍﳍِﻨﺪﻳﻦِ ﺍﻟﻘﹶﺎﺋِﻢ ﺃﹶﺑﻮﺍﻫﻤﺎ ﻭﻣﺮﺭﺕ ﺑِﺎﳍِﻨﺪﻳﻦِ ﺍﻟﻘﹶﺎﺋِﻢِ ﺃﹶﺑﻮﺍﻫﻤﺎ ،ﻭﻗﹶﺎﻣـﺖِ ﺍﳍِﻨـﺪﺍ
ﺕ
ﺍﻟﻘﹶﺎﺋِﻢ ﺁﺑﺎﺅﻫﻦ ،ﻭﺭﺃﹶﻳﺖ ﺍﳍِﻨﺪﺍﺕِ ﺍﻟﻘﹶﺎﺋِﻢ ﺁﺑﺎﺅﻫﻦ ،ﻭﻗﹶﺎﻣﺖ ﺍِﻣﺮﺃﹶﺓﹸ ﻗﹶﺎﺋِﻢ ﺃﹶﺑﻮﻫﺎ ،ﻭﺭﺃﹶﻳﺖ ﺍِﻣﺮﺃﹶﺓﹰ ﻗﹶﺎﺋِﻤﺎ ﺃﹶﺑﻮﻫﺎ،
ﻭﻣﺮﺭﺕ ﺑِﺎﻣﺮﺃﺓِ ﻗﹶﺎﺋِﻢٍ ﺃﹶﺑﻮﻫﺎ.
ﻭﻗﹶﺎﻣﺖ ﺍِﻣﺮﺃﺗﺎﻥِ ﻗﹶﺎﺋِﻢ ﺃﹶﺑﻮﺍﻫﻤﺎ ،ﻭﺭﺃﹶﻳﺖ ﺍِﻣﺮﺃﹶﺗﻴﻦِ ﻗﹶﺎﺋِﻤﺎ ﺃﹶﺑﻮﺍﻫﻤﺎ ﻭﻣﺮﺭﺕ ﺑِﺎﻣﺮﺃﹶﺗﻴﻦِ ﻗﹶﺎﺋِﻢٍ ﺃﹶﺑﻮﺍﻫﻤﺎ.
ﻭﻗﹶﺎﻣﺖ ﻧِﺴﺎﺀٌ ﻗﹶﺎﺋِﻢ ﺁﺑﺎﺅﻫﻦ ،ﻭﺭﺃﹶﻳﺖ ﻧِﺴﺎﺀً ﻗﹶﺎﺋِﻤﺎ ﺁﺑﺎﺅﻫﻦ ،ﻭﻣﺮﺭﺕ ﺑِﻨﺴِﺎﺀٍ ﻗﹶﺎﺋِﻢٍ ﺁﺑـﺎﺅﻫﻦ ،ﻭﺇِﺫﹶﺍ ﻧﻌِـﺖ
ﺑِﺎﺳﻢِ ﺍﻟﹾﻤﻔﹾﻌﻮﻝِ ،ﺃﹶﻭ ﺍﻟﺼﻔﹶﺔِ ﺍﻟﹾﻤﺸﺒﻬﺔِ ﺟﺎﺯ ﻓِﻴﻪِ ﻫﺬﹶﺍ ﺍﻻِﺳﺘِﻌﻤﺎﻝﹸ ﻭﺟﺎﺯ ﻓِﻴﻪِ ﺃﹶﻳﻀﺎ ﺃﹶﻥﹾ ﻳﺤﻮﻝﹶ ﺍﻹِﺳﻨﺎﺩ ﻋـ ِﻦ
ﺍﻟﺴﺒﺒِﻲ ﺍﻟﻈﱠﺎﻫِﺮِ ﺇﱃ ﺿﻤِﲑِ ﺍﻟﹾﻤﻨﻌﻮﺕِ ﻓﹶﻴﺴﺘﺘِﺮ ﰲ ﺍﻟﻨﻌﺖِ ،ﻭﻳﻨﺼﺐ ﺍﻟﺴﺒﺒِﻲ ،ﺃﹶﻭ ﻳﺨﻔﹶﺾ ﺑِﺈِﺿﺎﻓﹶﺔِ ﺍﻟﻨﻌـﺖِ
ﺇِﻟﹶﻴﻪِ ،ﻭﺣِﻴﻨﺌِﺬٍ ﻳﻄﹶﺎﺑِﻖ ﻣﻨﻌﻮﺗﻪ ﰲ ﺍﻟﺘﺄﹾﻧِﻴﺚِ ،ﻭﺍﻟﺘﺜﹾﻨِﻴﺔِ ﻭﺍﻟﹾﺠﻤﻊِ.
ﻭﻳﺮﺟِﻊ ﺇﱃ ﺍﻟﻘِﺴﻢِ ﺍﻷَﻭﻝِ ،ﳓﻮ :ﻗﹶﺎﻡ ﺯﻳﺪ ﺍﻟﹾﻤﻀﺮﻭﺏ ﺍﻟﻌﺒﺪ ،ﺃﹶﻭ ﺍﻟﹾﺤﺴﻦ ﺍﻟﻮﺟﻪ ،ﺑِﻨـﺼﺐِ "ﺍﻟﻌﺒـﺪِ"،
ﻭ"ﺍﻟﻮﺟﻪِ" ﻭﺟﺮﻫِﻤﺎ .ﻭﺇِﺫﹶﺍ ﺗﻌﺪﺩ ﺍﻟﹾﻤﻨﻌﻮﺕ ،ﻭﺍِﺗﺤﺪ ﻟﹶﻔﹾﻆﹸ ﺍﻟﻨﻌﺖِ ،ﻓﹶﺈِﻥﹾ ﺍِﺗﺤﺪ ﻣﻌﻨﻰ ﺍﻟﻌﺎﻣِـﻞِ ﻭﻋﻤﻠﹸـﻪ،
ﻛﹶﺮﺃﹶﻳﺖ ﺯﻳﺪﺍ ﻭﺃﹶﺑﺼﺮﺕ ﻋﻤﺮﺍ ﺍﻟﻔﹶﺎﺿِﻠﹶﻴﻦِ ﺟﺎﺯ ﺍﻹِﺗﺒﺎﻉ ﻣﻄﹾﻠﹶﻘﹰﺎ ،ﻭِﺇِﻻﱠ ﻭﺟﺐ ﺍﻟﻘﹶﻄﹾﻊ ،(1)ﻛﹶﺠـﺎﺀَ ﺯﻳـﺪ،
ﻭﺭﺃﹶﻳﺖ ﺯﻳﺪﺍ) (2ﺍﻟﻜﹶﺎﺗِﺒﻴﻦِ .ﻭﺇِﺫﹶﺍ ﺗﻌﺪﺩ ﺍﻟﻨﻌﺖ ،ﻓﹶﺈِﻥﹾ ﺍِﺗﺤﺪ ﻣﻌﻨﺎﻩ ﺍِﺳﺘﻐﻨﻰ ﺑِﺎﻟﺘﺜﹾﻨِﻴﺔِ ﻭﺍﻟﹾﺠﻤﻊِ ﻋﻦ ﺗﻔﹾﺮِﻳﻘِـﻪِ،
ﳓﻮ :ﺭﺟﻼﻥِ ﻓﹶﺎﺿِﻼﹶﻥِ ،ﻭﺭِﺟﺎﻝﹲ ﻓﹸﻀﻼﹶﺀُ ﻭﺇِﻥِ ﺍِﺧﺘﻠﹶﻒ ،ﻭﺟﺐ ﺍﻟﺘﻔﹾﺮِﻳﻖ ﺑِﺎﻟﻌﻄﹾﻒِ ﺑِـﺎﻟﻮﺍﻭِ ،ﻛﹶﻘﹶﻮﻟِـﻚ:
) (3
ﻣﺮﺭﺕ ﺑِﺮِﺟﺎﻝٍ ﻛﹶﺎﺗِﺐٍ ،ﻭﻓﻘِﻴﻪٍ ،ﻭﺷﺎﻋِﺮٍ.
ﻭﻳﺠﻮﺯ ﻗﹶﻄﹾﻊ ﺍﻟﻨﻌﺖِ ﺍﻟﹾﻤﻌﻠﹸﻮﻡِ ﻣﻨﻌﻮﺗﻪ ﺣﻘِﻴﻘﹶﺔﹰ ،ﺃﹶﻭ ﺍِﺩﻋﺎﺀً ﺑِﺪﻭﻧِﻪِ ،ﻓﹶﺈِﻥﹾ ﺗﻌﺪﺩ ﺟﺎﺯ ﺍِﺗﺒﺎﻋﻪ ،ﻭﻗﹶﻄﹾﻌـﻪ
ﻭﺍﻟﹾﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ ،ﺑِﺸﺮﻁِ ﺗﺄﹾﺧِﲑِ ﻣﺎ ﻗﹸﻄِﻊ ، ﻭﺍﻟﻘﹶﻄﹾﻊ ﺃﹶﻥﹾ ﻳﺠﻌﻞﹶ ﺍﻟﻨﻌﺖ ﺧﺒﺮ ﺍﻟﹾﻤﺒﺘﺪﺇِ ﺃﹶﻭ ﻣﻔﹾﻌﻮﻻﹰ ﻟِﻔِﻌـﻞٍ
) (4
]42ﻅ[ ﺛﹸﻢ ﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﺍﻟﻨﻌﺖ ﻟِﻤﺠﺮﺩِ ﻣﺪﺡٍ ،ﺃﹶﻭ ﺫﹶﻡ ،ﺃﹶﻭ ﺗﺮﺣﻢ / ﻭﺟﺐ ﺣﺬﹾﻑ ﺍﻟﹾﻤﺒﺘﺪﺇِ ،ﺃﹶﻭ ﺍﻟﻔِﻌﻞِ ،ﻭﺇِﻻﱠ ﺟﺎﺯ.
]ﺍﻟﻨﻜِـﺮﺓﹸ ﻭﺍﻟﹾﻤﻌﺮِﻓﹶـﺔﹸ[
) (1
ﻭﻟﹶﻤﺎ ﺫﹶﻛﹶﺮ ﺃﹶﻥﱠ ﺍﻟﻨﻌﺖ ﺗﺎﺑِﻊ ﻟِﻤﻨﻌﻮﺗِﻪِ ﰲ ﺗﻌﺮِﻳﻔِﻪِ ،ﻭﺗﻨﻜِﲑِﻩِ ،ﺍِﺣﺘﺎﺝ ﺇﱃ ﺑﻴﺎﻥِ ﺍﻟﹾﻤﻌﺮِﻓﹶﺔِ ،ﻭﺍﻟﻨﻜِﺮﺓِ
ﻓﹶﻘﹶﺎﻝﹶ) :ﻭﺍﻟﹾﻤﻌﺮِﻓﹶﺔﹸ( ﻣِﻦ ﺣﻴﺚﹸ ﻫِﻲ ،ﻭﺇﻻﱠ ﻓﻤِﻤﺎ ﺫﹶﻛﹶﺮﻩ ﺍﻟﹾﻤﻀﻤﺮ ،ﻭﻫﻮ ﻻﹶ ﻳﻨﻌﺖ ﻭﻻﹶ ﻳﻨﻌﺖ ﺑِﻪِ ،ﻭﺍﻟﻌﻠﹶـﻢ
) (2
ﻭﻫﻮ ﻳﻨﻌﺖ ،ﻭﻻﹶ ﻳﻨﻌﺖ ﺑِﻪِ) ،ﺧﻤﺴﺔﹸ ﺃﹶﺷﻴﺎﺀَ(:
]ﺍﻟﹾﻤﻀﻤـﺮ[
ﺍﻷﻭﻝﹸ) :ﺍﻻِﺳﻢ ﺍﻟﹾﻤﻀﻤﺮ :(ﻭﻫﻮ ﻣﺎ ﺩﻝﱠ ﻋﻠﹶﻰ ﻣﺘﻜﹶﻠﱢﻢٍ) ،ﳓﻮ :ﺃﹶﻧﺎ( ﻭﻧﺤﻦ ﺃﹶﻭ ﻣﺨﺎﻃﹶﺐٍ ،ﳓـﻮ:
)ﺃﹶﻧﺖ (ﺃﹶﻭ ﻏﹶﺎﺋِﺐٍ ،ﳓﻮ :ﻫﻮ ،ﻭﻳﻨﻘﹶﺴِﻢ ﺇﱃ ﻣﺴﺘﺘِﺮٍ ﻭﺑﺎﺭِﺯٍ؛ ﻷﻧﻪ ﻻﹶ ﻳﺨﻞﹸ) ،(3ﺇِﻣﺎ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻟﹶﻪ ﺻﻮﺭﺓﹲ ﰲ
) (4
ﺍﻟﻠﱠﻔﹾﻆِ ،ﺃﹶﻭ ﻻﹶ ﻓﹶﺎﻷَﻭﻝﹸ ﺍﻟﺒﺎﺭِﺯ ﻛﹶﺘﺎﺀِ ﻗﹸﻤﺖ ،ﻭﺍﻟﺜﱠﺎﱐ ﺍﻟﹾﻤﺴﺘﺘِﺮ ﻛﺎﻟﹾﻤﻘﹶﺪﺭِ ،ﻛﻘﻮﻟِﻚ :ﺍِﺳﺘﻘِﻢ.
ﺛﹸﻢ ﺍﻟﹾﻤﺴﺘﺘِﺮ ﻗِﺴﻤﺎﻥِ :ﻭﺍﺟِﺐ ﺍﻻِﺳﺘِﺘﺎﺭِ ،ﻭﺟﺎﺋِﺰ
ﻭﻧﻌﻨِﻲ ﺑِﻮﺍﺟﺐِ ﺍﻻِﺳﺘِﺘﺎﺭِ ،ﻣﺎ ﻻﹶ ﻳﻤﻜِﻦ ﻗِﻴﺎﻡ ﺍﻟﻈﱠﺎﻫِﺮِ ﻣﻘﹶﺎﻣﻪ ،ﻭﺫﹶﻟِﻚ ﻛﺎﻟﻀﻤِﲑِ ﺍﻟﹾﻤﺮﻓﹸﻮﻉِ ﺑِـﺄﹶﻣﺮِ
ﻭﺍﺣِﺪٍ ،ﻛﹶﺎِﺳﺘﻘِﻢ ،ﺃﹶﻭ ﺑِﺎﻟﻔِﻌﻞِ ﺍﻟﹾﻤﻀﺎﺭِﻉِ ﺍﻟﹾﻤﺒﺪﻭﺀِ) (5ﺑﺎﻟﹾﻬﻤﺰﺓِ ،ﻛﹶﺄﹶﻗﹸﻮﻡ ﺃﹶﻭ ﺑِﺎﻟﻨﻮﻥِ ﻛﹶﻨﻘﹸﻮﻡ ،ﺃﹶﻭ ﺑِﺘﺎﺀِ ﺧِﻄﹶﺎﺏِ
) (6
ﺍﻟﻮﺍﺣِﺪِ ﻛﹶﺘﻘﹸﻮﻡ.
ﺃﹶﻻﱠ ﺗﺮﻯ ﺃﹶﻧﻚ ﻻﹶ ﺗﻘﹸﻮﻝﹸ :ﺃﹶﻗﹸﻮﻡ ﺯﻳﺪٍ ،ﻭﻻﹶ ﺗﻘﹸﻮﻡ ﻋﻤﺮٍﻭ ،ﻭﻻﹶ ﻧﻘﹸﻮﻡ ﺑﻜﹾﺮٍ ﻭﺇِﻥﹾ ﺷِﺌﹾﺖ ﻗﹸﻠﹾﺖ :ﺍﻟﹾﻤﺴﺘﺘِ ﺮ
ﻭﺟﻮﺑﺎ ﻣﺎ ﻳﻘﺪﺭ ﺑﺄﹶﻧﺎ ﺃﹶﻭ ﻧﺤﻦ ﺃﹶﻭ ﺃﹶﻧﺖ ،ﻭﻧﻌﻨِﻲ ﺑِﺎﻟﹾﻤﺴﺘﺘِﺮِ ﺟﻮﺍﺯﺍ ﻣﺎ ﻳﻤﻜِﻦ ﻣﻘﹶﺎﻡ (7)ﺍﻟﻈﱠﺎﻫِﺮِ ﻣﻘﹶﺎﻣﻪ ﻭﺫﹶﻟِﻚ
ﻛﹶﺈِﺿﻤﺎﺭِ ﺍﻟﹾﻤﺮﻓﹸﻮﻉِ ﺑِﻔِﻌﻞِ ﺍﻟﻐﺎﺋِﺐِ ،ﳓﻮ :ﺯﻳﺪ ﻳﻘﹸﻮﻡ.
ﺃﹶﻻﱠ ﺗﺮﻯ ﺃﹶﻧﻪ ﻳﺠﻮﺯ ﻟﹶﻚ ﺃﹶﻥﹾ ﺗﻘﹸﻮﻝﹶ :ﺯﻳﺪ ﻳﻘﹸﻮﻡ ﻏﹸﻼﹶﻣﻪ ،(8)ﻭﺃﻣﺎ ﺍﻟﺒﺎﺭِﺯ ﻓﹶﻴﻨﻘﹶﺴِﻢ ﺑِﺤﺴﺐِ ﺍﻻﺗﺼﺎﻝِ
ﻭﺍﻻِﻧﻔِﺼﺎﻝِ ﺇﱃ ﻗِﺴﻤﻴﻦِ :ﻣﺘﺼِﻞﹲ ،ﻭﻣﻨﻔﹶﺼِﻞﹲ.
) (1ﺍﻟﻨﻜﺮﺓ ﻫﻲ ﺍﻷﺻﻞ ﻭﻟﻴﺲ ﺍﳌﻌﺮﻓﺔ؛ ﻷﻥ ﺍﻟﺘﻌﺮﻳﻒ ﻃﺎﺭﺉ ﻋﻠﹶﻰ ﺍﻟﺘﻨﻜﲑ .ﻳﻨﻈﺮ :ﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ :ﺹ.241
) (2ﺍﳌﻌﺮﻓﺔ ﺳﺒﻌﺔ ﺃﻗﺴﺎﻡ ﻋﻨﺪ ﺍﺑﻦ ﻣﺎﻟﻚ ،ﻭﻟﻴﺴﺖ ﲬﺴﺔ ،ﻭﻫﻲ :ﺍﳌﻀﻤﺮ ﻭﺍﻟﻌﻠﻢ ﻭﺍﺳﻢ ﺍﻹﺷﺎﺭﺓ ،ﻭﺍﳌﻨـﺎﺩﻯ ﻭﺍﳌﻮﺻـﻮﻝ
ﻭﺍﳌﻀﺎﻑ ﻭﺍﳌﻌﺮﻑ ﺑﺎﻷﻟﻒ ﻭﺍﻟﻼﱠﻡ .ﻳﻨﻈﺮ :ﺍﻟﺘﺴﻬﻴﻞ :ﺹ ،21ﻭﺷﺮﺡ ﺍﺑﻦ ﺍﻟﻨﺎﻇﻢ :ﺹ.55
) (3ﰲ )ﻫـ( ﻻ ﳜﻠﻮ ،ﻭﻫﻮ ﺍﻟﺼﻮﺍﺏ.
) (4ﻳﻨﻈﺮ :ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ.83/1:
) (5ﰲ )ﻫـ( ﺍﳌﺒﺘﺪﺉ.
) (6ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ.94/1:
) (7ﰲ )ﻫـ( ﻗﻴﺎﻡ ﺍﻟﻈﺎﻫﺮ.
) (8ﻳﻨﻈﺮ :ﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ ،104ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ.94/1 :
171
ﻓﹶﺎﻟﹾﻤﺘﺼِﻞﹸ :ﻫﻮ ﺍﻟﱠﺬِﻱ ﻻﹶ ﻳﺴﺘﻘِﻞﱡ ﺑِﻨﻔﹾﺴِﻪِ ﻛﹶﺘﺎﺀِ )ﻗﹸﻤﺖ ،(ﻭﻳﻜﹸﻮﻥﹸ ﺿﻤِﲑ ﺭﻓﹶﻊٍ ،ﻭﻧﺼﺐٍ ،ﻭﺟﺮ.(1)
) (3
ﻭﺍﻟﹾﻤﻨﻔﹶﺼِﻞﹸ):(2ﻫﻮ ﺍﻟﱠﺬِﻱ ﻳﺴﺘﻘِﻞﱡ ﻛﹶﺄﻧﺎ ،ﻭﻧﺤﻦ ،ﻭﺃﹶﻧﺖ ،ﻭﻫﻮ ،ﻭﻳﻜﹸﻮﻥﹸ ﺿﻤِﲑ ﺭﻓﹾﻊٍ ،ﻭﻧﺼﺐٍ ،ﻭﻻﹶ ﺟﺮ ﻓِﻴﻪِ.
ﻭﺍﻟﻀﻤﺎﺋِﺮ ﻣﻨﺤﺼِﺮﺓﹲ ﰲ ﺇِﺣﺪﻯ ﻭﺳِﺘِﻴﻦ ﺿﻤِﲑﺍ ،ﻭﻗﹶﺪ ﺫﹶﻛﹶﺮ ﺑﻌﻀﻬﺎ ﰲ ﺑﺎﺏِ ﺍﻟﻔﹶﺎﻋِﻞِ ،ﻭﰲ ﺑـﺎﺏِ
ﺍﻟﹾﻤﺒﺘﺪﺇِ ﻭﺍﻟﹾﺨﺒﺮِ ،ﻭﺳﻴﺬﹾﻛﹸﺮ ﺑﻌﻀﻬﺎ ﰲ ﺑﺎﺏِ ﺍﻟﹾﻤﻔﹾﻌﻮﻝِ ﺑِﻪِ ،ﻭﺍﻟﻀﻤﺎﺋِﺮ ﺍﻟﹾﻤﺘﺼِﻠﹶﺔﹸ ﻳِﺠﻤﻌﻬﺎ ﻛﹸﻠﱡﻬﺎ ﻗﹶﻮﻟﹶﻚ:
]43ﻭ[ ﺗﺎﻭﻳﻦ ﻫﻨﺎﻙ ،ﻓﹶﺘﺎﻭﻳﻦ /ﺿﻤﺎﺋِﺮ ﺭﻓﹾﻊِ ﺍﻟﻔﹶﺎﻋِﻞِ ،ﺃﹶﻭ ﻧﺎﺋِﺒِﻪِ ﺇِﻥﹾ ﻛﹶﺎﻧﺖِ ﺍﻟﻴﺎﺀُ ﻟِﻠﹾﻤﺨﺎﻃﹶﺒﺔِ ،ﻣِﺜﹶﺎﻝﹸ ﺿﻤﺎﺋِﺮِ ﺍﻟﻔﹶﺎﻋِﻞِ:
ﻗﹸﻤﺖ ﻭﻗﹶﺎﻣﺎ ،ﻭﻗﹶﺎﻣﻮﺍ ،ﻭﻗﹸﻮﻣِﻲ ،ﻭﻗﹸﻤﻦ ،ﻭﻳﺎﺀُ ﺍﻟﻨﻔﹾﺲِ ﺿﻤِﲑ ﺍﻟﹾﻤﻔﹾﻌﻮﻝِ ﺑِﻪِ ،ﻭﻗﹶﺒﻠﹶﻬﺎ ﻧﻮﻥﹸ ﺍﻟﻮﻗﹶﺎﻳﺔِ ،ﻭﻣِﺜﹶـﺎﻝﹸ
ﺫﹶﻟِﻚ :ﺍِﺭﺣﻤﻨِﻲ ﻳﺎ ﺭﺏ ،ﻭﻋﺎﻓِﻨِﻲ ،ﻭﺿﻤِﲑ ﺧﻔﹾﺾٍ ﳓﻮ :ﺭﺑﻲ ،ﻭﺍﻟﹾﻬﺎﺀُ ،ﻭﺍﻟﻜﹶﺎﻑ ﺿﻤِﲑ ﺍﻟﹾﻤﻔﹾﻌﻮﻝِ ﺑِـﻪِ،
ﳓﻮ :ﺃﹸﻛﹾﺮِﻣﻪ ﻭﺃﹸﻛﹾﺮِﻣﻚ ،ﻭﺿﻤِﲑ ﺧﻔﹾﺾٍ ،ﳓﻮ :ﻣﺮﺭﺕ ﺑِﻪِ ،ﻭﺑِﻚ ،ﻭﻧﺎ ﻣﺸﺘﺮﻛﹸﺔﹲ ﺑِﻴﻦ ﺍﻟﹾﺨﻔﹾﺾِ ﻭﺍﻟﻨﺼﺐِ،
ﻭﺍﻟﺮﻓﹾﻊِ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺭﺑﻨﺎ ﺇِﻧﻨﺎ ﺳﻤِﻌﻨﺎ ،(4)ﺛﹸﻢ ﺇِﻥﱠ ﻛﹶﺎﻥﹶ ﻗﹶﺒﻠﹶﻬﺎ ﺳﺎﻛِﻦ ﻏﹶﲑ ﺍﻷﻟِْـﻒِ ،ﻓﺎﻟـﻀﻤِﲑ
ﻓﹶﺎﻋِﻞﹲ ،ﳓﻮ :ﺃﹶﺧﺬﹾﻧﺎ ﻭﺃﹶﻧﺰﻟﻨﺎ) ،(5ﻭﺑﻌﺜﹾﻨﺎ ﰲ ﺍﻟﹾﻤﺎﺿِﻲ.
) (8
ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻣﺘﺤﺮﻛﹰﺎ ﻓﹶﻀﻤِﲑ ﻣﻔﹾﻌﻮﻝٍ ،ﳓﻮ]ﻗﻮﻟﻪ ﺗﻌﺎﱃ[ ) :(6ﻣﻦ ﺑﻌﺜﹶﻨﺎ ،(7)ﻭ ﻣﺎ ﺟﺎﺀﻧﺎ
ﰲ ﺍﻟﹾﻤﺎﺿِﻲ.
ﻭﻻﹶ ﺗﻘﹶﻊ ﻓﹶﺎﻋِﻠﹶﺔﹰ ﰲ ﺻِﻴﻐﺔِ ﺃﹶﻣﺮٍ ،ﻭﻻﹶ ﺿﻤِﲑ ﻣﻀﺎﺭِﻉٍ ،ﺑﻞﹾ ﻣﻔﹾﻌﻮﻟﹶﺔﹰ ،ﳓﻮ :ﺃﹸﻧﺼﺮﻧﺎ ،ﻭﺍﹶﻫﺪِﻧﺎ ،ﻭﻻﹶ ﺗﺆﺍﺧِـﺬﹾﻧﺎ
ﻭﻳﻜﹾﺮِﻣﻨﺎ ،ﻭﻳﻌﻄِﻴﻨﺎ ﺍﷲُ ﻣِﻦ ﻓﹶﻀﻠِﻪِ.
ﻭﺍﻋﻠﹶﻢ ﺃﹶﻥﱠ ﺃﹶﻋﺮﻑ ﺍﻟﹾﻤﻌﺎﺭِﻑِ ﻋﻠﹶﻰ ﺍﻹِﻃﹾﻼﹶﻕِ ﻟﹶﻔﹾﻆﹸ ﺍﳉﹶﻼﹶﻟﹶﺔِ ،ﻭﺍﻟﻀﻤِﲑ ﺍﻟﻌﺎﺋِﺪ ﻋﻠﹶﻰ ﺍﷲِ ﺗﻌﺎﱃ ،ﻭﻗﹶﺪ
ﺍِﺟﺘﻤﻌﺎ ﰲ ﻗﻮﻟﻪ :ﺇِﻧﻨِﻲ ﺃﹶﻧﺎ ﺍﻟﻠﱠﻪ ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﺃﹶﻧﺎ ،(9)ﺛﹸﻢ ﺿﻤﺎﺋِﺮ ﻏﹶﲑِﻩِ ،ﻭﻫِﻲ ﻣﺮﺗﺒﺔﹲ:
-ﺿﻤِﲑ ﺍﻟﹾﻤﺘﻜﹶﻠﱢﻢِ ﺃﹶﻋﺮﻑ ﻣِﻦ ﺿﻤِﲑِ ﺍﻟﹾﻤﺨﺎﻃﹶﺐِ ،ﻭﺿﻤِﲑ ﺍﻟﹾﻤﺨﺎﻃﹶﺐِ ﺃﹶﻋﺮﻑ ﻣِﻦ ﺿﻤِﲑِ ﺍﻟﻐﺎﺋِﺐِ.
172
]ﺍﻟﻌﻠﹶـﻢ[
-ﻭﺍﻟﺜﱠﺎﱐ) :ﺍﻻِﺳﻢ ﺍﻟﻌﻠﹶﻢ ،(ﻭﻫﻮ ﺍﻟﻌﻠﹶﻢ ﻣﺎ ﻋﻠﹼﻖ ﻋﻠﹶﻰ ﺷﻲﺀٍ ﺑِﻌﻴﻨِﻪِ ﻏﹶﲑِ ﻣﺘﻨﺎﻭِﻝٍ ﻣﺎ ﺃﹶﺷﺒﻬﻪ ،(1)ﺳﻮﺍﺀً ﻛﹶﺎﻥﹶ
ﻋﻠﹶﻢ ﺷﺨﺺٍ ﻟِﻌﺎﻗِﻞٍ ،ﳓﻮ :ﺯﻳﺪ ،ﻭﻫِﻨﺪ ،ﺃﹶﻭ ﻟِﻐﲑِ ﻋﺎﻗِﻞِ ،ﺇِﻣﺎ ﻟِﻤﻜﺎﻥِ ،ﳓﻮ :ﻋﺪﻥﹾ) (2ﻭﻣﻜﱠﺔ) ،(3ﺃﹶﻭ ﻏﹶﲑِﻩ،
ﻛﹶﺸﺪﻗﹶﻢ ،(4)ﻭﻫﻴﻠﹶﺔ) ،(5ﻭﻭﺍﺷِﻖ ،(6)ﺃﹶﻭ ﻋﻠﹶﻢ ﺟِﻨﺲٍ ،ﺇِﻣﺎ ﻟِﺤﻴﻮﺍﻥٍ ﻛﹶﺄﹸﺳﺎﻣﺔ ﻟِﻸَﺳﺪِ ،ﻭﺛﹸﻌﺎﻟﹶـﺔﹶ ﻟِﻠﺜﱠﻌﻠﹶـﺐِ،
ﻭﺫﹸﺅﺍﻟﹶﺔﹶ ﻟِﻠﺬِﺋﹾﺐِ ،ﻓﹶﺈِﻥﱠ ﻛﹸﻼ ﻣِﻦ ﻫﺬِﻩ ﺍﻷَﻟﹾﻔﹶﺎﻅِ ﻳﺼﺪﻕ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﻭﺍﺣِﺪٍ ﻣِﻦ ﻫﺬِﻩ ﺍﻷَﺟﻨﺎﺱِ ،ﺗﻘﹸﻮﻝﹸ :ﻟِﻜﹸـﻞﱢ
ﺃﹶﺳﺪٍ ﺭﺃﹶﻳﺘﻪ ،ﻫﺬﹶﺍ ﺃﹸﺳﺎﻣﺔﹸ ﻣﻘﹾﺒِﻼﹰ ،ﻭﻛﹶﺬﹶﺍ ﺍﻟﺒﺎﻗِﻲ.
ﻭﻳﺠﻮﺯ ﺃﹶﻥﹾ ﺗﻄﹾﻠِﻘﹶﻬﺎ ﺑِﺈﺯﺍﺀِ ﺻﺎﺣِﺐِ ﺍﳊﹶﻘِﻴﻘﹶﺔِ ﻣِﻦ ﺣﻴﺚﹸ ﻫﻮ ،ﻓﹶﺘﻘﹸﻮﻝﹸ :ﺃﹸﺳﺎﻣﺔﹸ ﺃﹶﺷﺠﻊ ﻣِﻦ ﺛﹸﻌﺎﻟﹶـﺔﹶ،
ﻛﹶﻤﺎ ﺗﻘﹸﻮﻝﹸ :ﺍﻷَﺳﺪ ﺃﹶﺷﺠﻊ ﻣِﻦ ﺍﻟﺜﱠﻌﻠﹶﺐِ ،ﺃﹶﻱ :ﺻﺎﺣِﺐ ﻫﺬِﻩِ ﺍﳊﹶﻘِﻴﻘﹶﺔِ ﺃﹶﺷﺠﻊ ﻣِﻦ ﺻﺎﺣِﺐِ ﻫﺬِﻩِ ﺍﳊﹶﻘِﻴﻘﹶﺔِ،
]43ﻅ[ ﻭﻻ ﻳﺠﻮﺯ ﺃﹶﻥﹾ ﺗﻄﹾﻠِﻘﹶﻬﺎ ﻋﻠﹶﻰ ﺷﺨﺺٍ ﻏﹶﺎﺋِﺐٍ ،ﻓﹶﻼﹶ ﺗﻘﹸﻮﻝﹸ :ﻟِﻤﻦ ﺑﻴﻨﻚ ﻭﺑﻴﻨﻪ ﻋﻬﺪ ﰲ ﺃﹶﺳﺪٍ /ﺧﺎﺹ ، ﻣﺎ
ﻓﹶﻌﻞﹶ ﺃﹸﺳﺎﻣﺔﹸ؟
ﻭﺇِﻣﺎ ﻟِﻤﻌﻨﻰ ،ﻛﹶﺴﺒﺤﺎﻥﹶ) (7ﻋﻠﹶﻤﺎ ﻋﻠﹶﻰ ﺍﻟﺘﺴﺒِﻴﺢِ ،ﻭﺑﺮﺓٍ ﻋﻠﹶﻤﺎ ﻋﻠﹶﻰ ﺍﻟﹾﻤﱪﺓِ ،ﺃﹶﻱ :ﺍﻟﺒِـﺮ ،ﻭﺇِﺫﹶﺍ ﻛﹶـﺎﻥﹶ
ﺳﺒﺤﺎﻥﹶ ﻋﻠﹶﻤﺎ ﻛﹶﺎﻥﹶ ﻣﻘﹾﻄﹸﻮﻋﺎ ﻋﻦِ ﺍﻹِﺿﺎﻓﹶﺔِ ،ﻭﻣﻤﻨﻮﻋﺎ ﻣِﻦ ﺍﻟﺼﺮﻑِ ﻟِﻠﹾﻌﻠﹶﻤِﻴﺔِ ،ﻭﺯِﻳﺎﺩﺓِ ﺍﻷَﻟِﻒِ ﻭﺍﻟﻨـﻮﻥِ).(8
ﻭﻳﻜﹸﻮﻥﹸ ﺍﻟﻌﻠﹶﻢ ﻣﻔﹾﺮﺩﺍ ]ﻛﹶﺰﻳﺪٍ[ ) (9ﻭﻣﺮﻛﱠﺒﺎ ﻭﻫﻮ ﺛﹶﻼﺛﹶﺔﹸ ﺃﹶﻗﹾﺴﺎﻡِ:
-1ﻣﺮﻛﱠﺐ ﺗﺮﻛِﻴﺐ ﺇِﺿﺎﻓﹶﺔٍ ﻛﹶﻌﺒﺪِ ﺍﷲِ ،ﻭﺣﻜﹾﻤﻪ ﺃﹶﻥﱠ ﺍﻷﻭﻝﹶ ﻣِﻦ ﺟﺰﺃﹶﻳﻪِ ﻣﻌﺮﺏ ﺑِﺤﺴﺐِ ﺍﻟﻌﻮﺍﻣِﻞِ ﻭﺍﻟﺜﱠﺎﱐ
ﻣﺨﻔﹸﻮﺽ ﺑِﺎﻹِﺿﺎﻓﹶﺔِ ﺩﺍﺋِﻤﺎ.
-2ﻭﻣﺮﻛﱠﺐ ﺗﺮﻛِﻴﺐ ﻣﺰﺝٍ ﻛﹶﺒﻌﻠﹶﺒﻚ ،ﻭﺣﻀﺮﻣﻮﺕ ،ﻭﺣﻜﹾﻢ ﺍﻷﻭﻝِ ﻣِﻦ ﺟﺰﺃﹶﻳﻪِ ﺃﹶﻥﹾ ﻳﻔﹾﺘﺢ ﺁﺧﺮﻩ ﺇِﻻﱠ ﺃﹶَ ﹾﻥ
ﻳﻜﹸﻮﻥﹶ ﻳﺎﺀً ﻓﹶﺘﻤﻜﱠﻦ ﻛﹶﻤﻌﺪِ ﻳﻜﹾﺮِﺏ ،ﻭﺣﻜﹾﻢ ﺍﻟﺜﱠﺎﱐ ﻣِﻨﻬﻤﺎ ﺃﹶﻥﹾ ﻳﻌﺮﺏ ﺑِﺎﻟﻀﻤﺔِ ﺭﻓﹾﻌﺎ ،ﻭﺑِﺎﻟﻔﹶﺘﺤـﺔِ ﻧـﺼﺒﺎ
ﻭﺟﺮﺍ ﻛﹶﺴﺎﺋِﺮِ ﺍﻷَﺳﻤﺎﺀِ ﺍﻟﱠﺘِﻲ ﻻﹶ ﺗﺘﺼﺮﻑ ،ﻫﺬﹶﺍ ﺇﻥﹾ ﻟﹶﻢ ﻳﺨﺘﻢ" ﺑِﻮﻳﻪٍ" ﻓﹶﺈِﻥﹾ ﺧﺘِﻢ ﺑِﻬﺎ ﺑﻨِﻲ ﻋﻠﹶﻰ ﺍﻟﻜﹶﺴﺮِ.
-3ﻭﻣﺮﻛﱠﺐ ﺗﺮﻛِﻴﺐ ﺇِﺳﻨﺎﺩٍ ﻛﹶﺸﺎﺏ ﻗﹶﺮﻧﺎﻫﺎ ،ﻭﺣﻜﹾﻤﻪ ﺃﻥﱠ ﺍﻟﻌﻮﺍﻣِﻞﹶ ﻻﹶ ﺗﺆﺛﱠﺮ ﻓِﻴﻪِ ﺷﻴﺌﹰﺎ ،ﺑﻞﹾ ﻳﺤﻜﹶﻰ ﻋﻠﹶﻰ
) (1
ﻣﺎ ﻛﹶﺎﻥﹶ ﻋﻠﹶﻴﻪِ ﻣِﻦ ﺍﳊﹶﺎﻝِ ﻗﹶﺒﻞﹸ.
ﻭﻳﻨﻘﹶﺴِﻢ ﺍﻟﻌﻠﹶﻢ ﺃﹶﻳﻀﺎ ﺇﱃ ﺍِﺳﻢٍ ﻭﻛﹸﻨﻴﺔٍ ،ﻭﻟﹶﻘﹶﺐٍ) ،(2ﻭﺫﹶﻟِﻚ ﺇِﻥﹾ ﺑﺪِﺉ ﺑﺄﹶﺏٍ ،ﺃﹶﻭ ﺃﹸﻡ ﻓﹶﻜﹸﻨﻴﺘﻪ ،ﻭﺇِﻻﱠ ﻓﹶﺈِﻥﹾ
) (3
ﺃﹶﺷﻌﺮ ﺑِﺮﻓﹾﻌﺔِ ﺍﻟﹾﻤﺴﻤﻰ ﻛﹶﺰﻳﻦِ ﺍﻟﻌﺎﺑِﺪِﻳﻦ ،ﺃﹶﻭ ﺿِﻌﺘِﻪِ ﻛﹶﺎِﺑﻦِ ﺍﻟﻨﺎﻗﹶﺔِ ﻓﹶﻠﹶﻘﹶﺐ ،ﻭﺇِﻻﱠ ﻓﹶﺎِﺳﻢ ﻛﹶﺰﻳﺪٍ ﻭﻋﻤﺮﻭ ،ﻓﹶﺈِﻥﹾ
ﺍِﺟﺘﻤﻊ ﺍﻻِﺳﻢ ﻣﻊ ﺍﻟﻠﱠﻘﹶﺐِ ،ﻭﺟﺐ ﰲ ﺍﻷَﻓﹾﺼﺢِ ﺗﻘﹾﺪِﻳﻢ ﺍﻻِﺳﻢِ ،ﻭﺗﺄﹾﺧِﲑ ﺍﻟﻠﱠﻘﹶﺐِ ،ﻭﻻﹶ ﺗﺮﺗِﻴﺐ ﺑﻴﻦ ﺍﻟﻜﹸﻨِﻴـﺔِ
ﻭﻏﹶﻴﺮِﻫﺎ ،ﺛﹸﻢ ﺇِﻥﱠ ﻛﹶﺎﻧﺎ ﻣﻀﺎﻓﹶﻴﻦِ ﻛﹶﻌﺒﺪِﺍﷲِ ﺯﻳﻦِ ﺍﻟﻌﺎﺑِﺪِﻳﻦ ،ﺃﹶﻭ ﻛﹶﺎﻥﹶ ﺍﻷَﻭﻝﹸ ﻣﻔﹾﺮﺩﺍ ،ﻭﺍﻟﺜﱠﺎﱐ ﻣﻀﺎﻓﹰﺎ ﻛﹶﺰﻳـﺪٍ
ﺯﻳﻦِ ﺍﻟﻌﺎﺑِﺪِﻳﻦ ،ﺃﹶﻭ ﻛﹶﺎﻧﺎ ﺑِﺎﻟﻌﻜﹾﺲِ ﻛﹶﻌﺒﺪِﺍﷲِ ﻗﹸﻔﱠﺔ ،ﻭﺟﺐ ﺍِﺗِﺒﺎﻉ ﺍﻟﺜﱠﺎﱐ ﻟِﻸَﻭﻝِ ﰲ ﺇِﻋﺮﺍﺑِﻪِ ﺇِﻣﺎ ﻋﻠﹶﻰ ﺃﹶﻧﻪ ﺑﺪﻝﹲ
ﻣِﻨﻪ ﺃﹶﻭ ﻋﻄﹾﻒ ﺑﻴﺎﻥٍ ﻋﻠﻴﻪِ ،ﺃﹶﻭ ﻗﹶﻄﹾﻌﻪ ﺑِﺮﻓﹾﻌِﻪِ ﺧﺒﺮ ﻣﺒﺘﺪﺇٍ ﻣﺤﺬﹸﻭﻑٍ ،ﺃﹶﻭ ﺑِﻨﺼﺒِﻪِ ﻣﻔﹾﻌﻮﻻﹰ ﺑِﻔِﻌﻞٍ ﻣﺤـﺬﹸﻭﻑٍ،
ﻭﺇِﻥﹾ ﻛﹶﺎﻧﺎ ﻣﻔﹾﺮﺩﻳﻦِ ﻛﹶﺰِﻳﺪٍ ﻗﹸﻔﱠﺔ ،ﻭﺳﻌِﻴﺪٍ ﻛﹸﺮﺯ) ،(4ﻓﹶﺎﻟﻜﹸﻮﻓِﻴﻮﻥﹶ ،ﻭﺍﻟﺰﺟﺎﺝ» :(5)ﻳﺠِﻴﺰﻭﻥﹶ ﻓِﻴﻪِ ﺍﻟـﻮﺟﻬﲔِ
ﺍﻟﺴﺎﺑِﻘﹶﻴﻦِ ﻭﺇِﺿﺎﻓﹶﺔﹸ ﺍﻻِﺳﻢِ ﺇﱃ ﺍﻟﻠﱠﻘﹶﺐِ ﻭﺟﻤﻬﻮﺭ ﺍﻟﺒﺼﺮِﻳﲔ ،ﻳﻮﺟِﺒﻮﻥﹶ ﺍﻹِﺿﺎﻓﹶﺔﹶ ﻭﺍﻟﺼﺤِﻴﺢ ﺍﻷَﻭﻝﹸ ،ﻭﺍﻹِﺗﺒﺎﻉ
ﺃﹶﻗﹾﻴﺲ ﻣِﻦ ﺍﻹِﺿﺎﻓﹶﺔِ ،ﻭﺍﻹِﺿﺎﻓﹶﺔﹸ ﺃﹶﻛﹾﺜﹶﺮ/(6)«.
ﻭﻳﻨﻘﹶﺴِﻢ ﺍﻟﻌﻠﹶﻢ (7)ﺇﱃ: ]44ﻭ[
ﻣﺮﺗﺠﻞٍ :ﻭﻫﻮ ﻣﺎ ﻟﹶﻢ ﻳﺴﺒِﻖ ﻟﹶﻪ ﺍِﺳﺘِﻌﻤﺎﻝﹲ ﰲ ﻏﹶﲑِ ﺍﻟﻌﻠﹶﻤِﻴﺔ ﻛﹶﻌﻤﺮﻭ ،ﻭﺳﻌﺎﺩ.
ﻭﺇﱃ ﻣﻨﻘﹸﻮﻝٍ :ﻭﻫﻮ ﻣﺎ ﺳﺒﻖ ﻟﹶﻪ ﺍِﺳﺘِﻌﻤﺎﻝﹲ ﰲ ﻏﹶﲑِ ﺍﻟﻌﻠﹶﻤِﻴﺔ ،ﺛﹸﻢ ﻧﻘِﻞﹶ ﺇِﻟﹶﻴﻬﺎ ،ﻭﺍﻟﹾﻤﻨﻘﹸﻮﻝﹸ ﺇِﻣﺎ ﻣِـﻦ ﻣـﺼﺪﺭٍ
ﻛﹶﻔﹶﻀﻞ ﺃﹶﻭ ﻣِﻦ ﺻِﻔﹶﺔٍ ﻛﹶﺤﻤﺎﺩ) (8ﻭﻋﺎﻣﺮٍ ﻭﻧﺎﺻِﺮٍ ﻭﻣﺤﻤﻮﺩٍ ﻭﻣﻨﺼﻮﺭٍ ﺃﹶﻭ ﻣِﻦ ﺍِﺳﻢِ ﻋﻴﻦٍ ﻛﹶﺴﻴﻒٍ ﻭﺛﹶـﻮﺭٍ
ﻭﻧﻌﻤﺎﻥٍ ﺃﹶﻭ ﻣِﻦ ﻓِﻌﻞٍ ﻣﺎﺽٍ ﻛﹶﺸﻤﺮ ﻟِﻔﹶﺮﺱٍ ﻭﺑﺪﺭٍ ﻟِﻤﻜﹶﺎﻥٍ ،ﺃﹶﻭ ﻣِﻦ ﻣﻀﺎﺭِﻉٍ ﻛﹶﻴﺰِﻳﺪ ﻭﻳﺸﻜﹸﺮ ،ﺃﹶﻭ ﻣِﻦ ﺟﻤﻠﹶﺔٍ
ﻓِﻌﻠِﻴﺔٍ ﻛﹶﺒﺮﻕ ﻧﺤﺮﻩ ﻭﻳﺰِﻳﺪ).(1
ﻗﹶﺎﻝﹶ ﺍﻟﺸﺎﻋِﺮ:
) (3
ﻇﹸﻠﹾــﻢ ﻋﻠﹶﻴﻨــﺎ ﻟﹶﻬــﻢ ﻓﹶﺪِﻳــﺪ ﻧﺒﺌﹾــﺖ ﺃﹶﺧــﻮﺍﻟِﻲ ﺑﻨِــﻲ) (2ﻳﺰِﻳــﺪ
ﻭﻣِﻨﻬﻢ ﻣﻦ ﻗﹶﺎﻟﹶﻪ (4)ﰲ ﺍﻟﹾﺠﻤﻠﹶﺔِ ﺍﻻِﺳﻤِﻴﺔِ ﻛﺎﳌﹸﻨﻄﻠِﻖ ﺯﻳﺪ.
) (1ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﺑﻦ ﺍﻟﻨﺎﻇﻢ :ﺹ ،74ﻭﺍﺭﺗﺸﺎﻑ ﺍﻟﻀﺮﺏ ،496/1:ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ.119/1:
) (2ﰲ )ﻫـ( ﻋﲏ .ﻭﺍﻟﺼﻮﺍﺏ :ﺑﲏ.
) (3ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﺮﺟﺰ ﰲ ﺷﺮﺡ ﺍﺑﻦ ﺍﻟﻨﺎﻇﻢ :ﺹ ،74ﻭﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ :ﻣﺎﺩﺓ )ﻓﺪﺩ( ،ﻭﺃﻭﺿﺢ ﺍﳌـﺴﺎﻟﻚ ،124/1:ﻭﻣﻐـﲏ
ﺍﻟﻠﱠﺒﻴﺐ ،357/2:ﻭﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ 193/1:ﻟﺮﺅﺑﺔ ﺑﻦ ﺍﻟﻌﺠﺎﺝ ،ﻭﺭﻭﻱ ﻇﻠﻤﺎ ﺑﺪﻝ ﻇﻠﻢ ،ﻭﺍﻟﻔﺪﻳﺪ ﻫﻮ ﺍﻟﺼﻮﺕ ،ﻭﻗﻴﻞ ﺷﺪﺗﻪ.
ﻳﻨﻈﺮ :ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ :ﻣﺎﺩﺓ )ﻓﺪﺩ(.
) (4ﰲ )ﻫـ( ﻗﺎﺳﻪ.
175
]ﺍِﺳـﻢ ﺍﻹِﺷـﺎﺭﺓِ[
ﻭﺍﻟﺜﱠﺎﻟِﺚﹸ) :ﺍﻻِﺳﻢ ﺍﻟﹾﻤﺒﻬﻢ :(ﻗِﻴﻞﹶ ﺃﹶﺭﺍﺩ ﺑِﻪِ ﺍِﺳﻢ ﺍﻹِﺷﺎﺭﺓِ ،ﻭﺩﻟِﻴﻞﹸ ﺇِﺑﻬﺎﻣِﻪِ ﻋﻤﻮﻣﻪ ،ﻭﺻﻼﹶﺣِﻴﺘﻪ ﻟِﻺِﺷﺎﺭﺓِ ﺑِﻪِ
ﺇﱃ ﻛﹸﻞﱢ ﺟِﻨﺲٍ ،ﻭﺇﱃ ﺃﹶﺷﺨﺎﺹٍ ﻣِﻦ ﻛﹸﻞﱢ ﻧﻮﻉٍ ،ﳓﻮ :ﻫﺬﹶﺍ ﺣﻴﻮﺍﻥﹲ ،ﻭﺣِﻤﺎﺭ ،ﻭﻓﹶﺮﺱ ،ﻭﺭﺟـﻞﹲ ،ﻭﺯﻳـﺪ
ﻭﺩﻟِﻴﻞﹸ ﻣﻌﺮِﻓﹶﺘِﻪِ ﻋﺪﻡ ﺩﺧﻮﻝِ "ﺭﺏ "ﻋﻠﻴﻪِ ،ﻭﺗﻌﺮِﻳﻔِﻪِ.
ﻣﺎ ﻭﺿِﻊ ﻟِﻤﺸﺎﺭِ ﺇِﻟﻴﻪِ ،ﻭﻫﻮ ﺇِﻣﺎ ﻣﻜﹶﺎﻥﹲ ،ﺃﹶﻭ ﻏﹶﲑﻩ ،ﻭﻫﻮ ﺇِﻣﺎ ﻣﻔﹾﺮﺩ ،ﺃﹶﻭ ﻣﺜﹶﻨﻰ ،ﺃﹶﻭ ﻣﺠﻤﻮﻉ ،ﻭﻛﹸﻞﱞ
ﻣِﻦ ﻫﺬِﻩِ ،ﺇِﻣﺎ ﻣﺬﹶﻛﱠﺮ ﺃﹶﻭ ﻣﺆﻧﺚﹲ.
ﻓﺎﻟﹾﻤﻔﹾﺮﺩ ﺍﻟﹾﻤﺬﹶﻛﱠﺮ ﻟﹶﻔﹾﻈﹶﺔﹲ ﻭﺍﺣِﺪﺓﹲ ﻫِﻲ :ﺫﹶﺍ) ،(1ﻭِﻟِﻠﹾﻤﻔﹾﺮﺩِ ﺍﻟﹾﻤﺆﻧﺚِ ﻋﺸﺮﺓﹸ ﺃﹶﻟﹾﻔﹶﺎﻅٍ ،ﺧﻤﺴﺔﹲ ﻣﺒـﺪﻭﺀَﺓﹲ
ﺑﺎﻟﺬﱠﺍﻝِ ،ﻭﻫِﻲ :ﺫِﻱ ،ﻭﺫِﻫِﻲ ،ﺫِﻩِ ﺑِﺎﻟﻜﹶﺴﺮِ ،ﻭﺫِﻩ ﺑﺎﻹِﺳﻜﹶﺎﻥِ ،ﻭﺫﹶﺍﺕ ،ﻭﻫِﻲ ﺃﹶﻏﹾﺮﺑﻬﺎ ،ﻭﺇِﻧﻤـﺎ ﺍﻟﹾﻤـﺸﻬﻮﺭ
ﺍِﺳﺘِﻌﻤﺎﻝﹸ "ﺫﹶﺍﺕ" ﺑِﻤﻌﻨﻰ ﺻﺎﺣِﺒﺔ ،ﻛﻘﻮﻟِﻚ :ﺫﹶﺍﺕ ﺟﻤﺎﻝٍ ،ﺃﹶﻭ ﺑِﻤﻌﻨﻰ "ﺍﻟﱠﺘِﻲ" ﰲ ﻟﹸﻐﺔِ ﺑﻌـﺾِ ﻃﹶـﻲﺀٍ،
ﻭﺣﻜﹶﻰ ﺍﻟﻔﹶﺮﺍﺀُ "ﺑِﺎﻟﻔﹶﻀﻞِ ﺫﹸﻭ ﻓﹶﻀﻠﹶﻜﹸﻢ ﺍﷲُ ﺑِﻪِ ،ﻭﺍﻟﻜﹶﺮﺍﻣﺔﹸ ﺫﹶﺍﺕ ﺃﹶﻛﹾﺮﻣﻜﹸﻢ ﺍﷲِ ﺑِﻪِ").(2
ﺃﻱ :ﺍﻟﱠﺘِﻲ ﺃﹶﻛﺮﻣﻜﹸﻢ ﺍﷲُ ﺑِﻬﺎ ،ﻓﹶﻠﹶﻬﺎ ﺣِﻴﻨﺌِﺬٍ ﺛﹶﻼﺙﹸ ﺍِﺳﺘِﻌﻤﺎﻻﹶﺕٍ ﻭﺧﻤﺴﺔﹲ ﻣﺒﺪﻭﺀَﺓﹲ ﺑِﺎﻟﺘﺎﺀِ ،ﻭﻫِﻲ :ﺗِﻲ
ﻭﺗِﻬِﻲ،ﻭﺗِﻪِ ﺑِﺎﻟﻜﹶﺴﺮ ﻭﺗِﻪ ﺑﺎﻹِﺳﻜﹶﺎﻥِ ،ﻭﺗﺎ) ،(3ﻭﺗﺜﹾﻨِﻴﺔِ ﺍﻟﹾﻤﺬﹶﻛﱠﺮِ:ﺫﹶﺍﻥِ ﺑِﺎﻷﻟﹶﻒِ ﺭﻓﻌﺎ ،ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ:ﻓﹶـﺬﹶﺍﻧِﻚ
ﺑﺮﻫﺎﻧﺎﻥِ ﻣِﻦ ﺭﺑﻚ ،(4) ﻭﺫﹶﻳﻦِ ،ﺑِﺎﻟﻴﺎﺀِ ﺟﺮﺍ ،ﻭﻧﺼﺒﺎ) ،(5ﻛﻘﻮﻟﻪ ﺗﻌـﺎﱃ :ﺇِﻥﹾ ﻫـﺬﹶﺍﻥِ ﻟﹶـﺴﺎﺣِﺮﺍﻥِ.(6)
) (1ﺫﻫﺐ ﺍﻟﻜﻮﻓﻴﻮﻥ ﺇﱃ ﺃﻥ ﺍﻻﺳﻢ ﰲ ﺫﺍ ﺍﻟﺬﺍﻝ ﻭﺣﺪﻫﺎ ،ﻭﻣﺎ ﺯﻳﺪ ﻋﻠﻴﻬﺎ ﺗﻜﺜﲑ ﳍﺎ ،ﻭﺫﻫﺐ ﺍﻟﺒﺼﺮﻳﻮﻥ ﺇﱃ ﺃﻥ ﺍﻟﺬﺍﻝ ﻭﺣﺪﻫﺎ
ﻟﻴﺴﺖ ﻫﻲ ﺍﻻﺳﻢ .ﻳﻨﻈﺮ :ﺍﻹﻧﺼﺎﻑ ﰲ ﻣﺴﺎﺋﻞ ﺍﳋﻼﻑ.669/2:
) (2ﻳﻨﻈﺮ :ﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ.110
) (3ﻳﻨﻈﺮ :ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ :ﺹ.110 ،109
) (4ﺍﻟﻘﺼﺺ ،ﻣﻦ ﺍﻵﻳﺔ ،32ﻭﲤﺎﻣﻬﺎ :ﺍﺳﻠﹸﻚ ﻳﺪﻙ ﻓِﻲ ﺟﻴﺒِﻚ ﺗﺨﺮﺝ ﺑﻴﻀﺎﺀ ﻣِﻦ ﻏﹶﻴﺮِ ﺳﻮﺀٍ ﻭﺍﺿﻤﻢ ﺇِﻟﹶﻴﻚ ﺟﻨﺎﺣﻚ ﻣِـﻦ
ﺍﻟﺮﻫﺐِ ﻓﹶﺬﹶﺍﻧِﻚ ﺑﺮﻫﺎﻧﺎﻥِ ﻣِﻦ ﺭﺑﻚ ﺇِﻟﹶﻰ ﻓِﺮﻋﻮﻥﹶ ﻭﻣﻠﹶﺌِﻪِ ﺇِﻧﻬﻢ ﻛﹶﺎﻧﻮﺍ ﻗﹶﻮﻣﺎﹰ ﻓﹶﺎﺳِﻘِﲔ.
) (5ﻳﻨﻈﺮ :ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ :ﺹ.110
) (6ﻃﻪ ،ﻣﻦ ﺍﻵﻳﺔ ،63ﻭﲤﺎﻣﻬﺎ :ﻗﹶﺎﻟﹸﻮﺍ ﺇِﻥﹾ ﻫﺬﹶﺍﻥِ ﻟﹶﺴﺎﺣِﺮﺍﻥِ ﻳﺮِﻳﺪﺍﻥِ ﺃﹶﻥ ﻳﺨﺮِﺟﺎﻛﹸﻢ ﻣﻦ ﺃﹶﺭﺿِـﻜﹸﻢ ﺑِـﺴِﺤﺮِﻫِﻤﺎ ﻭﻳـﺬﹾﻫﺒﺎ
ﺑِﻄﹶﺮِﻳﻘﹶﺘِﻜﹸﻢ ﺍﻟﹾﻤﺜﹾﻠﹶﻰ.
ﻗﺮﺃ ﺃﺑﻮ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﻼﺀ)ﺕ145ﻫـ( "ﻫﺬﻳﻦ" ﺑﺎﻟﻴﺎﺀ ،ﻭﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ ﺍﳌﻜﻲ)ﺕ120ﻫـ( ﺑﺘﺸﺪﻳﺪ ﺍﻟﻨﻮﻥ "ﺍﳍﺬﺍﻥﱢ" ،ﻭﻗﺮﺃ
ﺣﻔﺺ ﻋﻦ ﻋﺎﺻﻢ ﺇﻥﹾ ﻫﺬﺍﻥِ ،ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ ﺑﺘﺸﺪﻳﺪ ﺍﻟﻨﻮﻥ ﰲ ﺇﻥﱠ ﻫﺬﺍﻥ ﺟﺮﻳﺎ ﻋﻠﻰ ﻟﻐﺔ ﻟﺒﲏ ﺍﳊﺎﺭﺙ ﺑﻦ ﻛﻌﺐ ﺍﻟﱠﺬِﻳﻦ
ﻳﻠﺰﻣﻮﻥ ﺍﳌﺜﲎ ﺍﻷﻟﻒ ﺭﻓﻌﺎ ،ﻭﻧﺼﺒﺎ ،ﻭﺟﺮﺍ .ﻳﻨﻈﺮ :ﺍﻟﻨﺸﺮ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﻌﺸﺮ 183/3:ﻭﺍﳍﺎﺩﻱ ﺑﺸﺮﺡ ﻃﻴﺒـﺔ ﺍﻟﻨـﺸﺮ ﰲ
ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﻌﺸﺮ.44/3:
176
]44ﻅ[ ﻭﻟِﺘﺜﹾﻨِﻴﺔِ ﺍﻟﹾﻤﺆﻧﺚِ" ،ﺗﺎﻥِ" ﺑِﺎﻷﻟِﻒِ ﺭﻓﹾﻌﺎ ،ﻭ"ﺗﻴﻦِ" ﺑِﺎﻟﻴﺎﺀِ ﺟﺮﺍ ﻭﻧﺼﺒﺎ) ،(1ﺻِﻴﻎﹲ ﺩﺍﻟﱠﺔﹲ ﻋﻠﹶﻰ /ﺍﻟﹾﻤﺜﹶﻨﻰ.
ﻭﻟِﺠﻤﻊِ ﺍﻟﹾﻤﺬﹶﻛﱠﺮِ ﻭﺍﻟﹾﻤﺆﻧﺚِ ﻋﺎﻗِﻼﹰ ﻛﹶﺎﻥﹶ ،ﺃﹶﻭ ﻏﹶﲑﻩ ،ﺃﹸﻭﻻﹶﺀِ ،ﺑِﺎﻟﹾﻤﺪ ﻋﻨـﺪ ﺍﳊِﺠـﺎﺯِﻳِﻴﻦ ،ﻗﹶـﺎﻝﹶ ﺗﻌـﺎﱃ:
] ﻭ[ ﺃﹸﻭﻟﹶـﺌِﻚ ﻫﻢ ﺍﻟﹾﻤﻔﹾﻠِﺤﻮﻥﹶ ،(2)ﻭﻗﺎﻝ ﺗﻌﺎﱃ :ﻫـﺆﻻﺀ ﺑﻨﺎﺗِﻲ ،(3)ﻭﺑﻨﻮ ﺗﻤِـﻴﻢٍ ﻭﻏﹶﻴـﺮِﻫِﻢ
) (5
ﻳﻘﹸﻮﻟﹸﻮﻥﹶ "ﺃﹸﻭﻟﹶﻰ" ﺑِﺎﻟﻘﹶﺼﺮِ) ،(4ﻭﻳﺠﻮﺯ ﺃﹶﻥﹾ ﺗﻠﺤﻖ ﻫﺬِﻩِ ﺍﻷَﺳﻤﺎﺀَ ﻫﺎﺀُ ﺍﻟﺘﻨﺒِﻴﻪِ.
ﻭﻗﹶﺪ ﺃﺗﻰ ﺍﻟﹾﻤﺼﻨﻒ ﺑِﺎﻷَﻣﺜﹶﻠﹶﺔِ ﻣﻘﹾﺮﻭﻧﺔﹰ ﺑِﻬﺎ ،ﻓﹶﻘﹶﺎﻝﹶ )ﳓﻮ :ﻫﺬﹶﺍ ،ﻭﻫﺬِﻩِ ،ﻭﻫﺆﻻﹶﺀِ( ﻛﹸﻞﱡ ﻫـﺬﹶﺍ) (6ﺇِﺫﹶﺍ
ﻛﹶﺎﻥﹶ ﺍﻟﹾﻤﺸﺎﺭ ﺇِﻟﹶﻴﻪِ ﻗﹶﺮِﻳﺒﺎ ،ﻓﹶﺈﻥﹾ ﻛﹶﺎﻥﹶ ﺑﻌِﻴﺪﺍﹰ ﻭﺟﺐ ﺍِﻗﹾﺘِﺮﺍﻥﹸ ﻣﺎ ﺗﻘﹶﺪﻡ ﺑِﺎﻟﻜﹶﺎﻑِ ،ﻭﺇِﻣﺎﱠ ﻣﺠﺮﺩﺓﹰ ﻣِﻦ ﺍﻟﻼﱠﻡِ ،ﳓﻮ:
"ﺫﹶﺍﻙ ،"ﺃﹶﻭ ﻣﻘﹾﺮﻭﻧﺔﹰ ﺑِﻬﺎ ،ﳓﻮ" :ﺫﻟِﻚ،"
ﻭﺗﻤﺘِﻨﻊ ﺍﻟﻼﱠﻡ ﰲ ﺛﹶﻼﹶﺙِ ﻣﺴﺎﺋِﻞﹶ:
ﺇِﺣﺪﺍﻫﺎ :ﺍﻟﹾﻤﺜﻨﻰ ،ﻓﹶﻼﹶ ﻳﻘﺎﻝﹸ "ﺫﺍﻥِ ﻟﹶﻚ ،"ﻭﻻﹶ "ﺗﺎﻥِ ﻟﹶﻚ."
ﺍﻟﺜﱠﺎﻧِﻴﺔﹸ :ﺍﻟﹾﺠﻤﻊ ﰲ ﻟﹸﻐﺔِ ﻣﻦ ﻣﺪﻩ.
ﺍﻟﺜﱠﺎﻟِﺜﹶﺔﹲ :ﺇِﺫﹶﺍ ﺗﻘﹶﺪﻣﺖ ﻋﻠﹶﻴﻪِ ﻫﺎﺀُ ﺍﻟﺘﻨﺒِﻴﻪِ ،ﻓﹶﻼﹶ ﻳﺠﻮﺯ" ﻫﺬﹶﺍ ﻟﹶﻚ ،(7)"ﻭﺟﻌﻞﹶ ﺑﻌﻀﻬﻢ ﻣﺮﺍﺗِﺐ ﺍﻟﹾﻤﺸﺎﺭِ ﺇﻟِﻴـﻪِ
ﺛﹶﻼﹶﺛﺔﹰ ﻓﹶﺎﻟِﻠﹾﻘﹶﺮِﻳﺐِ ،ﳓﻮ" :ﻫﺬﹶﺍ" ﻭﻟِﻠﹾﻤﺘﻮﺳﻂِ ،ﳓﻮ" :ﺫﹶﺍﻙ ،"ﻭﻟِﻠﹾﺒﻌِﻴﺪِ ،ﳓﻮ" :ﺫﹶﻟِﻚ "ﻭﺍﻟﱠـﺬِﻱ ﻳـﺸﺎﺭ ﺑِـﻪِ
ﻟِﻠﹾﻤﻜﹶﺎﻥِ ﺍﻟﻘﹶﺮِﻳﺐِ "ﻫﻨﺎ" ،ﺃﹶﻭ" ﻫﻬﻨﺎ" ،ﻭﻟِﻠﹾﺒﻌِﻴﺪِ "ﻫﻨﺎﻙ "ﺃﹶﻭ" ﻫﻬﻨﺎﻙ ،"ﺃﹶﻭ" ﻫﻨﺎﻟِﻚ ،"ﺃﹶﻭ ﺛﹶﻢ- ﺑِﻔﹶﺘﺢِ ﺍﻟﺜﱠـﺎﺀِ
) (8
ﺍﻟﹾﻤﺜﹶﻠﱠﺜﹶﺔِ ،-ﻭﻫﻨﺎ -ﺑِﻔﹶﺘﺢِ ﺍﻟﹾﻬﺎﺀِ ﻭﻛﹶﺴﺮِﻫﺎ ﻭﺗﺸﺪِﻳﺪِ ﺍﻟﻨﻮﻥِ ،-ﻭﻻﹶ ﺗﻠﹾﺤﻘﹸﻬﺎ ﻛﹶﺎﻑ ،ﻭﻻﹶ ﻫﺎﺀُ ﺗﻨﺒِﻴﻪٍ.
ﻭﺍﻟﺮﺍﺑِﻊ) :ﺍﻻِﺳﻢ ﺍﻟﱠﺬِﻱ ﻓِﻴﻪِ ﺍﻷَﻟِﻒ ﻭﺍﻟﻼﱠﻡ ،ﳓﻮ :ﺍﻟﺮﺟﻞﹸ ،ﻭﺍﻟﻐﻼﹶﻡ( ﰲ ﺃﹶﺩﺍﺓِ ﺍﻟﺘﻌﺮﻳﻒِ ﺛﹶﻼﹶﺛﹶﺔﹸ ﻣﺬﹶﺍﻫِﺐ:
ﺇِﺣﺪﺍﻫﺎ :ﺇﻧﻬﺎ ﺍﻟﻼﱠﻡ ﻭﺣﺪﻫﺎ ﺃﹸﺗِﻲ ﺑِﻬﺎ ﺳﺎﻛِﻨﺔﹰ ،ﻓﹶﺎﹸﺟﺘﻠِﺒﺖِ ﺍﳍﹶﻤﺰﺓﹸ ﻟِﻴﺒﺪﺃﹶ ﺑِﻬﺎ ،ﻭﺣﺠـﺔﹸ ﻫـﺬﹶﺍ ﺃﻥﱠ
ﺍﻟﺘﻨﻜِﲑ ﺃﹶﺻﻞﹲ ،ﻭﻣِﻦ ﻋﻼﹶﻣﺎﺗِﻪِ ﺍﻟﺘﻨﻮِﻳﻦ ،ﻭﻫﻮ ﻋﻠﹶﻰ ﺣﺮﻑٍ ﻭﺍﺣِﺪٍ ﻓﹶﺠﻌِﻠﹶﺖ ﻋﻼﹶﻣﺔﹸ ﺍﻟﺘﻌﺮِﻳﻒِ ﻋﻠﹶﻰ ﺣـﺮﻑٍ
ﻭﺍﺣِﺪٍ ﻟِﺌﹶﻼﱠ ﻳﻠﹾﺰﻡ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻟِﻠﹾﻔﹶﺮﻉٍ ﻣﺰِﻳﺔﹲ ﻋﻠﹶﻰ ﺍﻷَﺻﻞِ).(1
ﻭ"ﺍﻝﹾ" ﻫﺬِﻩِ ﻋﻬﺪِﻳﺔﹲ ،ﻭﺟِﻨﺴِﻴﺔﹲ؛ ﻓﹶﺎﻟﻌﻬﺪِﻳﺔﹸ ﺛﹶﻼﺛﺔﹸ ﺃﹶﻗﹾﺴﺎﻡٍ؛ ﻟِﺄﻥﱠ ﻣﺼﺤﻮﺑﻬﺎ ،ﺇﻣﺎ ﻣﻌﻬﻮﺩ ﺫِﻛﹾﺮﺍ ]ﺑِﺄﻥﹾ
ﻳﺘﻘﹶﺪﻡ (2) [ﻋﻠﹶﻴﻬﺎ ﻣﺼﺤﻮﺑﻬﺎ ﰲ ﺍﻟﺬﱢﻛﹾﺮِ ،ﻭﺗﺴﻤﻰ ﺫِﻛﹾﺮِﻳﺔﹰ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻓِﻴﻬﺎ ﻣِﺼﺒﺎﺡ ﺍﻟﹾﻤِﺼﺒﺎﺡ ﻓِﻲ
ﺯﺟﺎﺟﺔٍ ﺍﻟﺰﺟﺎﺟﺔﹸ ،(3)ﺃﹶﻭ ﺫِﻫﻨﻴﺔﹰ ،ﻭﺗﺴﻤﻰ "ﺍﻝﹾ" ﻓِﻴﻪِ ﻋﻠﹶﻤِﻴﺔﹰ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ:ﺇِﺫﹾ ﻫﻤﺎ ﻓِﻲ ﺍﻟﹾﻐﺎﺭِ/(4)
]45ﻭ[ ﺇِﺫﹾ ﻳﺒﺎﻳِﻌﻮﻧﻚ ﺗﺤﺖ ﺍﻟﺸﺠﺮﺓِ ،(5)ﺑِﺎﻟﹾﻮﺍﺩِ ﺍﻟﹾﻤﻘﹶﺪﺱِ(6)؛ ﻷَﻧﻬﻢ ﻋﺎﻟِﻤﻮﻥﹶ ﺑِﺬﹶﻟِﻚ ،ﻭﻋﻼﹶﻣﺎﺗﻬﺎ) ،(7ﺃﹶﻥﹾ
ﻳﻜﹸﻮﻥﹶ ﻣﺼﺤﻮﺑﻬﺎ ﻣﻌﻠﹸﻮﻣﺎ ﻋِﻨﺪ ﺍﻟﹾﻤﺨﺎﻃﹶﺐِ ،ﺃﹶﻭ ﺣﻀﻮﺭِﻱ ،ﻭﺗﺴﻤﻰ "ﺍﻝﹾ" ﻓِﻴﻪِ ﺣﻀﻮﺭِﻳﺔﹰ) ،(8ﳓﻮ :ﺟﺎﺀَﻧِﻲ
ﻫﺬﹶﺍ ﺍﻟﺮﺟﻞﹸ ،ﻭﻳﺄﹶﺍﻳﻬﺎ ﺍﻹِﻧﺴﺎﻥﹸ ﻭﺗﻘﹸﻮﻝﹸ :ﻻﹶ ﺗﻀﺮِﺏِ ﺍﻟﺮﺟﻞﹶ ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﺑِﺤﻀﺮﺗِﻚ.
) (1ﺍﺧﺘﻠﻒ ﺍﻟﻨﺤﻮﻳﻮﻥ ﰲ ﺗﻌﺮﻳﻒ ﺍﻻﺳﻢ ﺑﺎﻷﻟﻒ ﻭﺍﻟﻼﱠﻡ ،ﻓﺬﻫﺐ ﺍﳋﻠﻴﻞ )ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﳋﻠﻴﻞ ﺑﻦ ﺃﲪﺪ ﺕ170ﻫـ( ﺇﱃ
ﺃﻥ ﺗﻌﺮﻳﻔﻪ ﻤﺎ ﻣﻌﺎ ،ﻭﺫﻫﺐ ﺳﻴﺒﻮﻳﻪ)ﺕ180ﻫـ( ،ﺇﱃ ﺃﻥ ﺗﻌﺮﻳﻔﻪ ﺑﺎﻟﻼﱠﻡ ﻭﺣﺪﻫﺎ .ﻳﻨﻈﺮ :ﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ :ﺹ ،243ﻭﺷﺮﺡ
ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ.123
) (2ﺇﺿﺎﻓﺔ ﻣﻦ )ﻫـ(؛ ﻷﺎ ﻏﲑ ﻭﺍﺿﺤﺔ ﰲ )ﺃ(.
) (3ﺍﻟﻨﻮﺭ ،ﻣﻦ ﺍﻵﻳﺔ ،35ﻭﲤﺎﻣﻬﺎ :ﺍﻟﻠﱠﻪ ﻧﻮﺭ ﺍﻟﺴﻤﻮﺍﺕِ ﻭﺍﻟﹾﺄﹶﺭﺽِ ﻣﺜﹶﻞﹸ ﻧﻮﺭِﻩِ ﻛﹶﻤِﺸﻜﹶﺎﺓٍ ﻓِﻴﻬﺎ ﻣِﺼﺒﺎﺡ ﺍﻟﹾﻤِﺼﺒﺎﺡ ﻓِﻲ ﺯﺟﺎﺟﺔٍ
ﺍﻟﺰﺟﺎﺟﺔﹸ ﻛﹶﺄﹶﻧﻬﺎ ﻛﹶﻮﻛﹶﺐ ﺩﺭﻱ ﻳﻮﻗﹶﺪ ﻣِﻦ ﺷﺠﺮﺓٍ ﻣﺒﺎﺭﻛﹶﺔٍ ﺯﻳﺘﻮﻧِﺔٍ ﻟﱠﺎ ﺷﺮﻗِﻴﺔٍ ﻭﻟﹶﺎ ﻏﹶﺮﺑِﻴﺔٍ ﻳﻜﹶﺎﺩ ﺯﻳﺘﻬﺎ ﻳﻀِﻲﺀُ ﻭﻟﹶﻮ ﻟﹶﻢ ﺗﻤﺴﺴﻪ ﻧﺎﺭ
ﻧﻮﺭ ﻋﻠﹶﻰ ﻧﻮﺭٍ ﻳﻬﺪِﻱ ﺍﻟﻠﱠﻪ ﻟِﻨﻮﺭِﻩِ ﻣﻦ ﻳﺸﺎﺀُ ﻭﻳﻀِ ﺮﺏ ﺍﻟﻠﱠﻪ ﺍﻟﹾﺄﹶﻣﺜﹶﺎﻝﹶ ﻟِﻠﻨﺎﺱِ ﻭﺍﻟﻠﱠﻪ ﺑِﻜﹸﻞﱢ ﺷﻲﺀٍ ﻋﻠِﻴﻢ.
) (4ﺍﻟﺘﻮﺑﺔ ،ﻣﻦ ﺍﻵﻳﺔ ،40ﻭﲤﺎﻣﻬﺎ :ﺇِﻻﱠ ﺗﻨﺼﺮﻭﻩ ﻓﹶﻘﹶﺪ ﻧﺼﺮﻩ ﺍﻟﻠﹼﻪ ﺇِﺫﹾ ﺃﹶﺧﺮﺟﻪ ﺍﻟﱠﺬِﻳﻦ ﻛﹶﻔﹶﺮﻭﺍﹾ ﺛﹶﺎﻧِﻲ ﺍﺛﹾﻨﻴﻦِ ﺇِﺫﹾ ﻫﻤﺎ ﻓِﻲ ﺍﻟﹾﻐﺎﺭِ ﺇِﺫﹾ
ﻳﻘﹸﻮﻝﹸ ﻟِﺼﺎﺣِﺒِﻪِ ﻻﹶ ﺗﺤﺰﻥﹾ ﺇِﻥﱠ ﺍﻟﻠﹼﻪ ﻣﻌﻨﺎ ﻓﹶﺄﹶﻧﺰﻝﹶ ﺍﻟﻠﹼﻪ ﺳﻜِﻴﻨﺘﻪ ﻋﻠﹶﻴﻪِ ﻭﺃﹶﻳﺪﻩ ﺑِﺠﻨﻮﺩٍ ﻟﱠﻢ ﺗﺮﻭﻫﺎ ﻭﺟﻌﻞﹶ ﻛﹶﻠِﻤﺔﹶ ﺍﻟﱠﺬِﻳﻦ ﻛﹶﻔﹶﺮﻭﺍﹾ ﺍﻟﺴﻔﹾﻠﹶﻰ
ﻭﻛﹶﻠِﻤﺔﹸ ﺍﻟﻠﹼﻪِ ﻫِﻲ ﺍﻟﹾﻌﻠﹾﻴﺎ ﻭﺍﻟﻠﹼﻪ ﻋﺰِﻳﺰ ﺣﻜِﻴﻢ.
) (5ﺍﻟﻔﺘﺢ ،ﻣﻦ ﺍﻵﻳﺔ ،18ﻳﻨﻈﺮ ﲤﺎﻣﻬﺎ :ﺹ.73
) (6ﺍﻟﻨﺎﺯﻋﺎﺕ ،ﻣﻦ ﺍﻵﻳﺔ ،16ﻭﲤﺎﻣﻬﺎ :ﻧﺎﺩﺍﻩ ﺭﺑﻪ ﺑِﺎﻟﹾﻮﺍﺩِ ﺍﻟﹾﻤﻘﹶﺪﺱِ ﻃﹸﻮﻯ .
) (7ﰲ )ﻫـ( ﻭﻋﻼﻣﺘﻬﺎ .ﻭﻫﻮ ﺍﻟﺼﻮﺍﺏ.
) (8ﻳﻨﻈﺮ :ﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ ،124ﻭﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ.93/1:
178
ﻭﺍﻟﹾﺠِﻨﺴِﻴﺔﹸ ﺛﹶﻼﹶﺛﹶﺔﹸ ﺃﹶﻗﹾﺴﺎﻡٍ ﺃﹶﻳﻀﺎ (1) :ﺇﻣﺎ ﻷﻧﻬﺎ) (2ﻻِﺳﺘِﻐﺮﺍﻕِ ﺃﻓﹾﺮﺍﺩِ ﺍﻟﹾﺠِﻨﺲِ ﺑِﺄﻥﹾ ﻳﺼِﺢ ﺣﻠﹸﻮﻝﹸ "ﻛﹸﻞﹼ"
ﻣﺤﻠﱠﻬﺎ ﻋﻠﻰ ﺟِﻬﺔِ ﺍﳊﹶﻘِﻴﻘﹶﺔِ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ] :ﻭ[) (3ﺧﻠِﻖ ﺍﻹِﻧﺴﺎﻥﹸ ﺿﻌِﻴﻔﺎﹰ ،(4)ﺇِﻥﱠ ﺍﻟﹾﺈِﻧﺴﺎﻥﹶ ﻟﹶﻔِﻲ
ﺧﺴﺮٍ (5)ﺃﻭ ﻻِﺳﺘِﻐﺮﺍﻕِ ﺧﺼﺎﺋِﺼِﻬﺎ ﺑﺄﹶﻥﹾ ﻳﺼِﺢ ﺣﻠﹸﻮﻝﹸ ﻛﹸﻞﱢ ﻣﺤﻠﱠﻬﺎ ﻋﻠﹶﻰ ﺟِﻬﺔِ ﺍﻟﹾﻤﺠﺎﺯِ ،ﳓﻮ :ﺫﹶﻟِﻚ
ﺍﻟﹾﻜِﺘﺎﺏ ،(6) ﻭﺃﹶﻧﺖ ﺍﻟﺮﺟﻞﹸ ﻋِﻠﹾﻤﺎ ،ﺃﻱ :ﺃﹶﻧﺖ ﺍﻟﺮﺟﻞﹸ ﺍﻟﻜﹶﺎﻣِﻞﹸ ﰲ ﺧﺼﺎﺋِﺺِ ﺍﻟﺮﺟﺎﻝِ ،ﻭﺍﻟﺸﺎﻣِﻞﹸ ﻟﹶﻬﺎ.
ﺃﹶﻭ ﻟِﺘﻌﺮِﻳﻒِ ﺍﳊﹶﻘِﻴﻘﹶﺔِ ﺑِﺄﹶﻥﹾ ﻟﹶﻢ ﻳﺨﻠﹸﻔﹾﻬﺎ ﻛﹸﻞﱡ ﻻﹶ ﺣﻘِﻴﻘﹶﺔﹰ ،ﻭﻻﹶ ﻣﺠﺎﺯﺍ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﺟﻌﻠﹾﻨـﺎ
ﻣِﻦ ﺍﻟﹾﻤﺎﺀ ﻛﹸﻞﱠ ﺷﻲﺀٍ ﺣﻲ ،(7) ﺃﹶﻱ :ﻣِﻦ ﺟِﻨﺲِ ﺍﻟﹾﻤﺎﺀِ ﻭ"ﺍﻝ" ﻫﺬِﻩِ ﻫِﻲ ﺍﻟﱠﺘِﻲ ﻳﻌﺒﺮ ﻋﻨﻬﺎ ﺃﻳﻀﺎ) (8ﻟِﺒﻴـﺎﻥِ
ﺍﻟﹾﻤﺎﻫِﻴﺔِ ﻭﺑﺎﻟﱠﺘِﻲ ﻟِﺒﻴﺎﻥِ ﺍﳊﹶﻘِﻴﻘﹶﺔِ.
ﻭﺍﳋﹶﺎﻣِﺲ) :ﻣﺎ ﺃﹸﺿِﻴﻒ ﺇِﱃ ﻭﺍﺣِﺪٍ ﻣِﻦ ﻫﺬِﻩِ ﺍﻷَﺭﺑﻌﺔِ( ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭﺓِ ،ﺃﹶﻱ :ﺇِﺿﺎﻓﹶﺔﹲ ﻣﺤﻀﺔﹲ؛ ﻷﻧﻬﺎ ﻟِﺘﻌﺮِﻳـﻒِ
ﺍﻟﹾﻤﻀﺎﻑِ ﺇِﺫﹶﺍ ﻟﹶﻢ ﻳﻜﹸﻦ ﻣﺘﻮﻏﱢﻼﹰ ﰲ ﺍﻹِﺑﻬﺎﻡِ ،ﺃﻣﺎ ﺍﻟﹾﻤﺘﻮﻏﱢﻞﹸ ﻓِﻴﻪِ ﻓﹶﻼﹶ ﺗﻔِﻴﺪﻩ ﺍﻹِﺿﺎﻓﹶﺔﹸ ﺳِﻮﻯ ﺍﻟﺘﺨﺼﺺِ.
ﻭﺃﻣﺎ ﺍﻹِﺿﺎﻓﺔﹸ ﺍﻟﻠﱠﻔﹾﻈِﻴﺔﹸ ،ﻓﹶﺈﻧﻬﺎ ﺗﻔِﻴﺪ ﺗﺨﻔِﻴﻒ ﺍﻟﻠﱠﻔﹾﻆِ ،ﻭﺳﻴﺄﹾﺗِﻲ ﺇِﻳﻀﺎﺡ ﻣـﺎ ﺫﹶﻛﹶﺮﻧـﺎ ﰲ ﺑـﺎﺏِ
ﻣﺨﻔﹸﻮﺿﺎﺕِ ﺍﻷَﺳﻤﺎﺀِ ،ﻭﺍﻹِﺿﺎﻓﹶﺔﹸ ﺍﻟﹾﻤﻔﻴﺪﺓﹸ ﻟِﺘﻌﺮِﻳﻒِ ﺍﻟﹾﻤﻀﺎﻑِ ،ﳓﻮ :ﻏﹸﻼﹶﻡ ﺯﻳﺪٍ ،ﻭﺛﹶﻮﺑـﻚ ﻭﺩﺍﺭ ﺯﻳـﺪٍ،
ﻭﻏﹸﻼﹶﻡ ﻫﺬﹶﺍ ،ﻭﻏﹸﻼﹶﻡ ﺍﻟﺮﺟﻞِ؛ ﻷﻥﱠ ﺍﻟﻨﻜِﺮﺓﹶ ﺗﺘﻌﺮﻑ ﺑِﺎﻹِﺿﺎﻓﹶﺔِ ﺇﱃ ﺍﻟﹾﻤﻌﺮِﻓﹶﺔِ ،ﻭﺗﺨﺼﺺ (9)ﺑِﺎﻹِﺿﺎﻓﹶﺔِ ﻟِﻤِﺜﹾﻠِﻬﺎ،
ﳓﻮ :ﻏﹸﻼﹶﻡ ﺭﺟﻞٍ ﻭﺛﹶﻮﺏ ﺍِﻣﺮﺃﹶﺓٍ ،ﻭﺧﺎﺗﻢ ﺣﺪِﻳﺪٍ.
ﻭﻣﺎ ﺃﹸﺿِﻴﻒ ﺇﱃ ﻭﺍﺣﺪٍ ﻣِﻦ ﻫﺬِﻩِ ﺍﻷَﺭﺑﻌﺔِ ﻓﹶﻬﻮ ﰲ ﺭﺗﺒﺔِ ﻣﺎ ﺃﹸﺿِﻴﻒ ﺇِﻟﻴﻪِ ]ﺇِﻻﱠ[) (10ﺍﻟﹾﻤـﻀﺎﻑ ﺇﱃ
ﺍﻟﻀﻤِﻴﺮِ)(11؛ ﻓﹶﺈﻧﻪ ﰲ ﺭﺗﺒﺔِ ﺍﻟﻌﻠﹶﻢِ ،ﻭﻣِﻦ ﺍﻟﹾﻤﻌﺎﺭِﻑِ ﺍﻟﹾﻤﻮﺻﻮﻝﹸ ،ﻭﻫﻮ ﰲ ﺍﻟﹾﻤﺮﺗﺒﺔِ ﺍﻟﺮﺍﺑِﻌﺔِ ﺑﻌﺪ ﺍِﺳﻢِ ﺍﻹِﺷﺎﺭﺓِ
ﻭﺃﹶﺩﺧﻠﹶﻪ ﺑﻌﻀﻬﻢ ﰲ ﻗﹶﻮﻝِ ﺍﻟﹾﻤﺼﻨﻒِ ﻓِﻴﻤﺎ ﺗﻘﹶﺪﻡ.
ﻭﺍﻻِﺳﻢ ﺍﻟﹾﻤﺒﻬﻢ ﻭﻳﺴﻤﻰ ﺍﻟﻨﺎﻗِﺺ ﻻِﻓﹾﺘِﻘﹶﺎﺭِﻩِ ﺇﱃ ﻏﹶﲑِﻩِ ﻟﹸﺰﻭﻣﺎ ،ﻭﺍﻟﹾﻤﻮﺻﻮﻝﹸ ﻣِﻦ ﺣﻴﺚﹸ ﻫﻮ ﻗِﺴﻤﺎﻥِ:
ﺣﺮﻓِﻲ / ﻭﻫﻮ ﻣﺎ ﺃﹸﻭﻝﹶ ﻣﻊ ﻣﺎ ﻳﻠِﻴﻪِ ﺑِﻤﺼﺪﺭٍ،ﻭﻻﹶ ﻋﺎﺋِﺪ ﻋﻠﻴﻪِ ،ﻭﺟﻤﻠﹶﺘﻪ ﺳِـﺘﺔﹸ ﺃﹶﺣـﺮﻑٍ :ﺃﻥﱠ ،ﻭﺃﻥﹾ ]45ﻅ[
ﻭﻛﻲ ﻭﻣﺎ ﰲ ﺑﻌﺾِ ﻭﺟﻮﻫِﻬﺎ) ،(1ﻭ"ﻟﹶﻮ "ﺑﻌﺪ" ﻭﺩ ،"ﺃﻭ" ﻳﻮﺩ ،"ﻭﺍﻟﱠﺬِﻱ) ،(2ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺃﹶﻭﻟﹶـﻢ
) (5
ﻳﻜﹾﻔِﻬِﻢ ﺃﹶﻧﺎ ﺃﹶﻧﺰﻟﹾﻨﺎ ،(3)ﻭﺃﹶﻥ ﺗﺼﻮﻣﻮﺍﹾ ﺧﻴﺮ ﻟﱠﻜﹸﻢ ،(4) ﻟِﻜﹶﻲ ﻟﹶﺎ ﻳﻜﹸﻮﻥﹶ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﺣـﺮﺝ
) (8
ﺑِﻤﺎ ﻧﺴﻮﺍ ﻳﻮﻡ ﺍﻟﹾﺤِﺴﺎﺏِ ،(6)ﻭﺩﻭﺍ ﻟﹶﻮ ﺗﺪﻫِﻦ ،(7) ﻳﻮﺩ ﺃﹶﺣﺪﻫﻢ ﻟﹶﻮ ﻳﻌﻤﺮ ﺃﹶﻟﹾﻒ ﺳـﻨﺔٍ
ﻭﺧﻀﺘﻢ ﻛﹶﺎﻟﱠﺬِﻱ ﺧﺎﺿﻮﺍﹾ ،(9)ﻭﺍِﺳﻤِﻲ ،ﻭﻫﻮ ﻣﺎ ﺍِﻓﹾﺘﻘﹶﺮ ﺃﹶﺑﺪﺍ ﺇﱃ ﻋﺎﺋِﺪٍ ،ﺃﹶﻭ ﺧﻠﹾﻔِﻪِ ،ﺃﹶﻭ (10)ﺟﻤﻠﹶـﺔٍ
) (11
ﺗﺎﻣﺔٍ ﺧﺒﺮِﻳﺔٍ ﺃﹶﻭ ﺷِﺒﻬِﻬﺎ ،ﻭﻫﻮ ﺧﺎﺹ ﻭﻣﺸﺘﺮﻙ.
ﻓﹶﺎﳋﹶﺎﺹ ،ﺍﻟﱠﺬِﻱ ﻟِﻠﹾﻤﺬﹶﻛﱠﺮِ ،ﻭﺍﻟﱠﺘِﻲ ﻟِﻠﹾﻤﺆﻧﺚِ ،ﻭﺍﻟﻠﱠﺬﹶﺍﻥِ ﻟِﺘﺜﹾﻨِﻴﺔِ ﺍﻟﹾﻤﺬﹶﻛﱠﺮِ ،ﻭﺍﻟﻠﱠﺘﺎﻥِ ﻟِﺘﺜﹾﻨِﻴـﺔِ ﺍﻟﹾﻤﺆﻧـﺚِ
ﻭﻳﺴﺘﻌﻤﻼِﻥِ ﺑِﺎﻷﻟِﻒِ ﺭﻓﹾﻌﺎ ،ﻭﺑِﺎﻟﻴﺎﺀِ ﺟﺮﺍ ﻭﻧﺼﺒﺎ ،ﻭﺍﻷُﱃ ﻟِﺠﻤﻊِ ﺍﻟﹾﻤﺬﹶﻛﱠﺮِ ،ﻭﻛﹶـﺬﹶﻟِﻚ" ﺍﻟﱠـﺬِﻳﻦ" ﺑِﺎﻟﻴـﺎﺀِ
ﰲ ﺍﻷﺣﻮﺍﻝِ ﻛﹸﻠﱢﻬﺎ ،ﻭﻫﺬﹶﻳﻞﹸ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ "ﺍﻟﹼﺬﹸﻭﻥﹶ" ﺭﻓﹾﻌﺎ ،ﻭ"ﺍﻟﱠﺬِﻳﻦ "ﺟﺮﺍ ،ﻭﻧﺼﺒﺎ "ﻭﺍﻟﻠﱠﺎﺗِﻲ" ﺑِﺈِﺛﹾﺒﺎﺕِ ﺍﻟﻴــﺎﺀِ
ﻭﺗﺮﻛِﻬﺎ)"،(1ﻭﺍﻟﻠﱠﻮﺍﺗِﻲ" ﻟِﺠﻤﻊِ ﺍﻟﹾﻤﺆﻧﺚِ ،ﻭﺍﻟﹾﻤﺸﺘﺮﻙ" ﻣﻦ ،"ﻭﻫﻲ ﻟِﻠﻌﺎﻗِﻞِ ﻏﹶﺎﻟِﺒﺎ ،ﻭ"ﻣﺎ" ﻟِﻐـﲑِ ﺍﻟﻌﺎﻗِـ ِﻞ
ﻏﺎﻟﺒﺎ "ﻭﺃﹶﻱ ،"ﻭ"ﺃﹶﻝﹾ" ،ﻭ"ﺫﹸﻭ "ﰲ ﻟﹸﻐﺔِ ﻃﹶﻲﺀ ،ﻭ"ﺫﹶﺍ" ﺑﻌﺪ" ﻣﻦ ،"ﻭ"ﻣﺎ" ﺍﻻِﺳﺘِﻔﹾﻬﺎﻣِﻴﺘﻴﻦِ ﺑِﺸﺮﻁِ ﺃﹶﻻﱠ ﺗﻜﹸﻮﻥﹶ
ﻟﻺِﺷﺎﺭﺓِ ﻭﺇﻻﱠ ﻣﻠﹾﻐﺎﺓﹰ) ،(2ﻓﹶﻬﺬِﻩِ ﺍﻟﺴِﺘﺔﹸ ﺗﻄﻠﹶﻖ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻔﹾﺮﺩِ ،ﻭﺍﻟﹾﻤﺜﹶﻨﻰ ،ﻭﺍﻟﹾﻤﺠﻤﻮﻉِ ﺍﻟﹾﻤﺬﹶﻛﱠﺮِ ﻣِﻦ ﺫﹶﻟِﻚ ﻛﹸﻠﱢﻪِ،
ﻭﺍﻟﹾﻤﺆﻧﺚِ ﻳِﺠﻮﺯ ﰲ ﺍﻟﻀﻤِﲑِ ﺍﻟﻌﺎﺋِﺪِ ﻋﻠﻴﻬﺎ ﻣﺮﺍﻋﺎﺓﹸ ﺃﻳﺎ ﻛﹶﺎﻥﹶ ﻣِﻦ ﺍﻟﻠﱠﻔﹾﻆِ ،ﻭﺍﻟﹾﻤﻌﻨﻰ ،ﻭﺗﻔﹾﺼِﻴﻞﹸ ﺍﻟﻜﹶﻼﹶﻡِ ﻋﻠﹶﻰ
) (3
ﻫﺬِﻩِ ﺍﻟﺴِﺘﺔِ ﺃﹶﻥﱠ "ﻣﻦ "ﺗﻜﹸﻮﻥﹸ ﺃﹶﻳﻀﺎ ﺷﺮﻃِﻴﺔﹰ ،ﻭﺍِﺳﺘِﻔﹾﻬﺎﻣﻴﺔﹰ ،ﻭﻧﻜِﺮﺓﹰ ﻣﻮﺻﻮﻓﺔﹰ ،ﻭﻧﻜِﺮﺓﹰ ﺗﺎﻣﺔﹰ ﻋِﻨﺪ ﺍﻟﻔﹶﺎﺭِﺳِﻲ
ﻭ"ﻣﺎ" ﺗﻜﹸﻮﻥﹸ ﺍِﺳﻤﺎ ،ﻭﻫِﻲ ﺣِﻴﻨﺌِﺬٍ ﻣﻮﺻﻮﻟﹶﺔﹲ ،ﻭﻧﻜِﺮﺓﹰ ﻣﻮﺻـﻮﻓﹶﺔﹰ ،ﻭﻧﻜِـﺮﺓﹰ ﺗﺎﻣـﺔﹰ ،ﻭﺗﻌﺠﺒﻴـﺔﹰ
ﻭﺍِﺳﺘِﻔﹾﻬﺎﻣِﻴﺔﹰ ،ﻭﺷﺮﻃِﻴﺔﹰ ﺯﻣﺎﻧِﻴﺔﹰ) ،(4ﻭﺗﻜﹸﻮﻥﹸ ﺣﺮﻓﹰﺎ ،ﻭﻫِﻲ ﺣِﻴﻨﺌِﺬٍ ﻣﺼﺪﺭِﻳﺔﹲ ﺯﻣﺎﻧِﻴﺔﹲ ،ﻭﻏﹶﲑ ﺯﻣﺎﻧِﻴﺔٍ ﻭﻧﺎﻓﻴـﺔﹰ
ﻭﺯﺍﺋِﺪﺓﹰ ،ﻛﹶﺎﻓﱠﺔﹰ ،ﻭﻏﹶﲑ ﻛﹶﺎﻓﱠﺔٍ.
ﻭ"ﺃﹶﻱ ،"ﺗﻜﹸﻮﻥﹸ ﺃﹶﻳﻀﺎ ﺷﺮﻃِﻴﺔﹰ ،ﻭﺍِﺳﺘِﻔﹾﻬﺎﻣِﻴﺔﹰ ،ﻭﻭﺻﻠﹶﺔﹰ ﻟِﻨِﺪﺍﺀِ ﻣﺎ ﻓِﻴﻪِ "ﺍﻷَﻟِﻒ ﻭﺍﻟـﻼﱠﻡ ،"ﻭﺩﺍﻟﱠـﺔﹰ
ﻋﻠﹶﻰ ﻣﻌﻨﻰ ﺍﻟﻜﹶﻤﺎﻝِ) ،(5ﻓﹶﺘﻜﹸﻮﻥﹸ ﺣﺎﻻﹰ ﺑﻌﺪ ﺍﻟﹾﻤﻌﺮِﻓﹶﺔِ ،ﻭﻧﻌﺘﺎ ﺑﻌﺪ ﺍﻟﻨﻜِﺮﺓِ.
ﻭ"ﺃﹶﻝﹾ" ،ﺗﻜﹸﻮﻥﹸ ﺃﹶﻳﻀﺎ ﻣﻌﺮِﻓﹶﺔﹰ ،ﻭﺯﺍﺋِﺪﺓﹰ.
ﻭ"ﺫﹸﻭ ،"ﺗﻜﹸﻮﻥﹸ ﺃﹶﻳﻀﺎ ﺑِﻤﻌﻨﻰ ﺻﺎﺣِﺐ/.
ﻭ"ﺫﹶﺍ" ﺗﻜﹸﻮﻥﹸ ﻣﺸﺎﺭﺍ ﺑِﻬﺎ ﺃﹶﻳﻀﺎ ،ﻭﺇﻧﻤﺎ ﺗﻜﹸﻮﻥﹸ "ﺃﻝﹾ" ﻣﻮﺻﻮﻟﹶﺔﹰ ﺑِﺸﺮﻁِ ﺃﹶﻥﹾ ﺗﻜﹸﻮﻥﹶ ﺩﺍﺧِﻠﹶﺔﹰ ﻋﻠﹶﻰ ﻭﺻـﻒٍ ]46ﻭ[
ﺻﺮِﻳﺢٍ ﻟِﻐﻴﺮِ ﺗﻔﹾﻀِﻴﻞٍ ،ﻭﻫﻮ ﺛﹶﻼﹶﺛﹶﺔﹲ :ﺍِﺳﻢ ﺍﻟﻔﹶﺎﻋِﻞِ ،ﻛﹶﺎﻟﻀﺎﺭِﺏِ ،ﻭﺍِﺳﻢ ﺍﻟﹾﻤﻔﹾﻌﻮﻝِ ،ﻛﺎﻟﹾﻤﻀﺮﻭﺏِ ،ﻭﺍﻟـﺼﻔﹶ ﹸﺔ
ﺍﻟﹾﻤﺸﺒﻬﺔﹸ ﻛﺎﻟﹾﺤﺴﻦِ ﻓﹶﺈِﻥﹾ ﺩﺧﻠﹶﺖ ﻋﻠﹶﻰ ﺍِﺳﻢٍ ﺟﺎﻣِﺪٍ ﺃﹶﻭ ﻋﻠﹶﻰ ﻭﺻﻒٍ ﻳﺸﺒِﻪ ﺍﻟﹾﺠﺎﻣِﺪ ﻛﹶﺎﻟﺼﺎﺣِﺐِ ﺃﹶﻭ ﻋﻠﹶـﻰ
ﻭﺻﻒِ ﺍﻟﺘﻔﹾﻀِﻴﻞِ ﻛﹶﺎﻷَﻓﹾﻀﻞِ ﻓﹶﻬِﻲ ﺣﺮﻑ ﺗﻌﺮِﻳﻒٍ ﻭﺃﻣﺎ ﻭﺻﻠﹸﻬﺎ ﺑِﻤﻀﺎﺭِﻉٍ) ،(6ﳓﻮ ﻗﻮﻟﻪ:
) (7
.....ﺻــﻮﺕ ﺍﻟﹾﺤِﻤــﺎﺭِ ﺍﻟﻴﺠــﺪﻉِ ..................................
) (1ﻳﻨﻈﺮ :ﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ ،113ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ ،137/1:ﻭﻫﺬﻳﻞ ﻗﺒﻴﻠﺔ ﻣﻌﺮﻭﻓﺔ ﻣﻦ ﻗﺒﺎﺋﻞ ﺍﳊﺠـﺎﺯ ﺍﳌﻬﻤـﺔ.
ﻳﻨﻈﺮ :ﻣﻌﺠﻢ ﻗﺒﺎﺋﻞ ﺍﻟﻌﺮﺏ.1213/3:
) (2ﰲ )ﻫـ( ﻻ ﻣﻠﻐﺎﺓ.
) (3ﻳﻨﻈﺮ :ﻣﻐﲏ ﺍﻟﻠﱠﺒﻴﺐ ،531/1:ﻭﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ.225/1:
) (4ﺃﺛﺒﺖ ﺫﻟﻚ ﺍﻟﻔﺎﺭﺳﻲ)ﺕ377ﻫـ( ﻭﺃﺑﻮ ﺍﻟﺒﻘﺎﺀ)ﺕ616ﻫـ( ﻭﺍﺑﻦ ﻣﺎﻟﻚ)ﺕ672ﻫـ( .ﻳﻨﻈﺮ :ﻣﻐﲏ ﺍﻟﻠﱠﺒﻴﺐ.493/1:
) (5ﻳﻨﻈﺮ :ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ.139 ،138/1:
) (6ﻳﻨﻈﺮ :ﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ ،113ﻭﻣﻐﲏ ﺍﻟﻠﱠﺒﻴﺐ.91/1:
) (7ﻫﺬﺍ ﻋﺠﺰ ﺑﻴﺖ ﻣﻦ ﺍﻟﻄﻮﻳﻞ ﰲ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ :ﻣﺎﺩﺓ )ﺟﺪﻉ( ،ﻭﻣﻐﲏ ﺍﻟﻠﱠﺒﻴﺐ ،92/1:ﻧﺴﺒﻪ ﺍﺑﻦ ﻣﻨﻈﻮﺭ ،ﻟِﺬﻱ ﺍﳋـﺮﻕ
ﺍﻟﻄﱡﻬﻮﻱ ،ﻭﱂ ﺃﻋﺜﺮ ﻋﻠﻰ ﺗﺮﲨﺘﻪ ﻓﻴﻤﺎ ﺗﻮﻓﺮ ﻟﺪﻱ ﻣﻦ ﻣﺼﺎﺩﺭ ،ﻭﲤﺎﻣﻪ:
ﺇﱃ ﺭﺑﻪ .......................... ﻳﻘﻮﻝ ﺍﳋﲎ ،ﻭﺃﺑﻐﺾ ﺍﻟﻌﺠﻢ ﻧﺎﻃﻘﹰﺎ
ﻭﺭﻭﻱ ﺇﱃ ﺭﺑﻨﺎ ﺑﺪﻝ ﺇﱃ ﺭﺑﻪ،ﻭﺍﻟﻴﺠﺪﻉ ﻭﻟﻴﺲ ﺍﻟﻴﺠﺰﻉ ،ﻭﲪﺎﺭ ﻣﺠﺪﻉ:ﻣﻘﻄﻮﻉ ﺍﻷﺫﻥ .ﻳﻨﻈﺮ:ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ :ﻣﺎﺩﺓ)ﺟﺪﻉ(.
181
ﻓﹶﻀﺮﻭﺭﺓﹲ ،ﻭﺩﻟِﻴﻞﹸ ﺍِﺳﻤِﻴﺘِﻬﺎ ﻋﻮﺩ ﺍﻟﻀﻤِﲑِ ﻋﻠﹶﻴﻬﺎ ﰲ ﳓﻮ :ﻗﹶﺪ ﺃﹶﻓﹾﻠﹶﺢ ﺍﻟﹾﻤﺘﻘِﻲ ﺭﺑﻪ ،ﻭﻣِﺜﹶﺎﻝﹸ "ﺫﹸﻭ "ﰲ ﻟﹸﻐﺔِ ﻃﹶﻲﺀٍ
ﺟﺎﺀَﻧِﻲ ﺫﹸﻭ ﻗﹶﺎﻡ ﻭﺳﻤِﻊ ﻣِﻦ ﻛﹶﻼﹶﻣِﻬِﻢ" ﻻﹶ" ﻭ"ﺫﹸﻭ "ﰲ ﺍﻟﺴﻤِﺎﺀِ ﻋﺮﺷﻪ ،(1)ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋِﺮ:
) (2
ﻭﺑِﺌﹾ ـﺮِﻱ ﺫﹸﻭ ﺣﻔﹶ ـﺮﺕ ﻭﺫﹸﻭ ﻃﹶﻮﻳ ـﺖ ﻓﹶــﺈﻥﱠ ﺍﻟﹾﻤــﺎﺀَ ﻣــﺎﺀُ ﺃﹶﺑِــﻲ ﻭﺟــﺪﻱ
ﻭﻣِﺜﹶﺎﻝﹸ "ﺫﹶﺍ" ،ﳓﻮ ﻗﻮﻟﻪ:
) (3
ﻗﺪ ﻗﹸﻠﹾﺘﻬـﺎ ﻟِﻴﻘﹶـﺎﻝﹶ :ﻣـﻦ ﺫﹶﺍ ﻗﹶﺎﻟﹶﻬـﺎ؟ ﻭﻗﹶــﺼِﻴﺪﺓٍ ﺗــﺄﹾﺗِﻲ ﺍﻟﹾﻤﻠﹸــﻮﻙ ﻏﹶﺮِﻳﺒــﺔٍ
ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻣﺎﺫﹶﺍ ﺃﹶﻧﺰﻝﹶ ﺭﺑﻜﹸﻢ ،(4) ﺃﹶﻱ :ﻣﻦِ ﺍﻟﱠﺬِﻱ ﻗﹶﺎﻟﹶﻬﺎ؟ ،ﻭﻣﺎ ﺍﻟﱠﺬِﻱ ﺃﹶﻧﺰﻝﹶ ﺭﺑﻜﹸﻢ؟
ﺃﻣﺎ ﺇِﺫﹶﺍ ﻟﹶﻢ ﻳﺘﻘﹶﺪﻣﻬﺎ "ﻣﻦ ،"ﻭﻻﹶ "ﻣﺎ" ،ﺍﻻِﺳﺘِﻔﹾﻬﺎﻣِﻴﺘﺎﻥِ ﺃﹶﻭ ﻛﹶﺎﻧﺖ ﻟِﻺِﺷﺎﺭﺓِ ،ﺃﹶﻭ ﻣﻠﹾﻐﺎﺓﹰ ﻓﹶﻼﹶ ﺗﻜﹸـﻮﻥﹸ
ﻣﻮﺻﻮﻟﹶﺔﹰ ،ﻭﺍﻟﹾﻤﺮﺍﺩ ﺑِﺈﻟﹾﻐﺎﺋِﻬﺎ ﺃﹶﻥﹾ ﺗﻘﹶﺪﺭ ﻣﺮﻛﱠﺒﺔﹰ ﻣﻊ" ﻣﺎ" ،ﻭﻛﹶﺬﹶﺍ ﺯﺍﺋِﺪﺓﹰ ﺩﺧﻮﻟﹸﻬﺎ ﰲ ﺍﻟﻜﹶﻼﹶﻡِ ﻛﹶﺨﺮﻭﺟِﻬﺎ ﻋِﻨﺪ
ﺍِﺑﻦِ ﻣﺎﻟِﻚٍ ﻭﺍﻟﻜﹸﻮﻓِﻴﲔ ،ﻛﹶﻘﹶﻮﻟِﻚ :ﻣﺎﺫﹶﺍ ﺻﻨﻌﺖ؟ ،ﻭﻣﺎﺫﹶﺍ ﺭﺃﹶﻳﺖ؟ ﻳﺤﺘﻤﻞﹸ ﺃﹶﻥﹾ ﺗﻜﹸﻮﻥﹶ "ﺫﹶﺍ" ﻓِﻴﻪِ ﻣﻮﺻـﻮﻟﹶ ﹰﺔ
ﻣﺨﺒﺮﺍ ﺑِﻬﺎ ﻋﻦ ﺍِﺳﻢِ ﺍﻻِﺳﺘِﻔﹾﻬﺎﻡِ ﻭﺃﹶﻥﹾ ﺗﻜﹸﻮﻥﹶ ﻣﻠﹾﻐﺎﺓﹰ ،ﺃﹶﻱ :ﻣﺮﻛﹶﺒﺔﹰ ﻣﻊ" ﻣﺎ" ،ﺃﹶﻭ ﺯﺍﺋِﺪﺓﹰ ،ﺩﺧﻮﻟﹸﻬﺎ ﰲ ﺍﻟﻜﹶﻼﹶﻡِ
ﻛﹶﺨﺮﻭﺟِﻬﺎ ،ﻭﻳﻈﹾﻬﺮ ﺃﹶﺛﹶﺮ ﺫﹶﻟِﻚ ﰲ ﺍﻟﺒﺪﻝِ ﻣِﻦ ﺍِﺳﻢِ ﺍﻻِﺳﺘِﻔﹾﻬﺎﻡِ ،ﻭﰲ ﺍﻟﹾﺠﻮﺍﺏِ ،ﻓﹶﺎﻟﺒﺪﻝﹸ ،ﻛﹶﻘﹶﻮﻟِﻚ :ﻣـﺎﺫﹶﺍ
ﺻﻨﻌﺖ ﺃﹶﺧﻴﺮﺍ ﺃﻡ ﺷﺮﺍ؟ "ﻓﹶﻤﺎ" ﻣﻔﹾﻌﻮﻝﹸ ﺻﻨﻌﺖ ،(5)ﻭ"ﺫﹶﺍ" ﻟﹶﻐﻮ ،ﻭﺇِﺫﹶﺍ ﻗﹸﻠﹾﺖ :ﺃﹶﺧﻴﺮ ﺃﹶﻡ ﺷﺮ؟ "ﻓﹶﻤﺎ" ﻣﺒﺘـﺪﺃﹲ
ﻣﺨﺒﺮ ﻋﻨﻪ" ﺑِﺬﹶﺍ" ﻣﻮﺻﻮﻟﹶﺔٍ) ،(6ﻭﻣِﻨﻪ ﻗﹶﻮﻝﹸ ﻟﹶﺒِﻴﺪ:
ﺃﹶﻧﺤﺐ (7)ﻓﹶﻴﻘﹾﻀﻰ ﺃﹶﻡ ﺿﻼﹶﻝﹲ ﻭﺑﺎﻃِﻞﹸ؟)/(8 ﺃﹶﻻﹶ ﺗــﺴﺄﹶﻻﹶﻥِ ﺍﻟﹾﻤــﺮﺀَ ﻣــﺎﺫﹶﺍ ﻳﺤــﺎﻭِﻝﹸ
]46ﻅ[ ﻭﺍﳉﹶﻮﺍﺏ ،ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﻳﺴﺄﹶﻟﹸﻮﻧﻚ ﻣﺎﺫﹶﺍ ﻳﻨﻔِﻘﹸﻮﻥﹶ ﻗﹸﻞِ ،(1)ﺑِﺮﻓﹾﻊِ "ﺍﻟﻌﻔﹾﻮِ" ﻭﻧﺼﺒِﻪِ ،ﻓﹶـﺎﻟﺮﻓﹾﻊ ﻋﻠﹶـﻰ
ﻣﻌﻨﻰ ﺍﻟﱠﺬِﻱ ﻳﻨﻔِﻘﹸﻮﻧﻪ" ﺍﻟﻌﻔﹾﻮ ،"ﻭﺍﻟﻨﺼﺐ ﻋﻠﹶﻰ ﻣﻌﻨﻰ :ﺃﹶﻧﻔِﻘﹸﻮﺍ ﺍﻟﻌﻔﹾﻮ؛ ﻷﻥﱠ ﺣـﻖ ﺍﳉﹶـﻮﺍﺏِ ﺃﻥﹾ ﻳﻄﹶـﺎﺑِﻖ
ﺍﻟﺴﺆﺍﻝﹶ ،ﻓﹶﺈِﺫﹶﺍ ﺣﻤِﻠﹶﺖ" ﺫﹶﺍ" ﻋﻠﹶﻰ ﻛﹶﻮﻧِﻬﺎ ﻟﹶﻐﻮﺍ ﻛﹶﺎﻧﺖِ ﺍﳉﹸﻤﻠﹶﺔﹸ ﻓِﻌﻠِﻴﺔﹰ ،ﻭِﺇِﻻﱠ ﻛﹶﺎﻧﺖ ﺍِﺳﻤِﻴﺔﹰ ﻗﹸﺪﻡ ﺍِﺳﻤﻬﺎ ﻋِﻨﺪ
ﺳِﻴﺒﻮﻳﻪِ ،ﻭﺧﺒﺮﻫﺎ ﻋِﻨﺪ ﺍﻷَﺧﻔﹶﺶِ.
ﻭﺃﻣﺎ ﺍﻟﺼﻠﺔﹸ ﻓﹶﻼﺑﺪ ﻣِﻦ ﺍِﺷﺘِﻤﺎﻟِﻬﺎ ﻋﻠﹶﻰ ﺿﻤﲑٍ ﻣﻄﹶﺎﺑِﻖٍ ﻟِﻠﹾﻤﻮﺻﻮﻝِ ﰲ ﺇِﻓﹾﺮﺍﺩِﻩِ ،ﻭﺗﺜﹾﻨِﻴﺘِـﻪِ ،ﻭﺟﻤﻌِـﻪِ
ﻓﻌﻠﹶﻰ ﺿﺮﺑﻴﻦِ :ﺟﻤﻠﹶﺔﹲ ﻭﺷِﺒﻬﻬﺎ ،ﻭﺍﻟﹾﺠﻤﻠﹶﺔﹸ ﻋﻠﹶﻰ ﻗِﺴﻤﻴﻦِ :ﺍِﺳﻤِﻴﺔﹲ ،ﻭﻓِﻌﻠِﻴﺔﹲ ،ﻭﺷﺮﻃﹸﻬﺎ ﺃﹶﻣﺮﺍﻥِ:
ﺇِﺣﺪﺍﻫﺎ :ﺃﻥﹾ ﺗﻜﹸﻮﻥﹶ ﺧﺒﺮِﻳﺔﹰ ،ﺃﹶﻱ :ﻣﺤﺘﻤِﻠﹶﺔﹶ ﺍﻟﺼﺪﻕِ ،ﻭﺍﻟﻜﹶﺬِﺏِ ﰲ ﺍﻷَﺻﻞِ ،ﻓﹶﻼﹶ ﻳﺠﻮﺯ" :ﺟـﺎﺀِ ﺍﻟﱠـﺬِﻱ
ﺃﹶﺿﺮِﺑﻪ ،"ﻭﻻﹶ"ﺟِﺎﺀَ ﺍﻟﱠﺬِﻱ ﺑِﻌﺘﻜﹶﻪ "ﺇِﺫﹶﺍ ﻗﹶﺼﺪﺕ ﺑِﻪِ ﺍﻹِﻧﺸﺎﺀَ.
ﻭﺍﻟﺜﱠﺎﱐ :ﺃﻥﹾ ﺗﻜﹸﻮﻥﹶ ﻣﻌﻬﻮﺩﺓﹰ ﻟِﻠﹾﻤﺨﺎﻃﹶﺐِ ﺇﻻﱠ ﰲ ﻣﻘﹶﺎﻡِ ﺍﻟﺘﻬﻮِﻳﻞِ ﻭﺍﻟﺘﻔﹾﺨِﻴﻢِ ﻓﹶﻴﺤﺴﻦ ﺇِﺑﻬﺎﻣﻬﺎ ،ﻣِﺜﹶﺎﻝﹸ ﺍﻟﹾﺠﻤﻠﹶﺔِ
ﺍﻻِﺳﻤِﻴﺔِ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺗﺒﺎﺭﻙ ﺍﻟﱠﺬِﻱ ﺑِﻴﺪِﻩِ ﺍﻟﹾﻤﻠﹾﻚ ،(2) ﻭﺍﻟﻔِﻌﻠِﻴﺔِ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺍﻗﹾﺮﺃﹾ ﺑِﺎﺳـﻢِ
ﺭﺑﻚ ﺍﻟﱠﺬِﻱ ﺧﻠﹶﻖ ،(3) ﺗﺒﺎﺭﻙ ﺍﻟﱠﺬِﻱ ﺟﻌﻞﹶ ﻓِﻲ ﺍﻟﺴﻤﺎﺀ ﺑﺮﻭﺟﺎﹰ ،(4)ﻭﻗﹶﺪ ﻳﺤﺬﹶﻑ ﺍﻟﻀﻤِﲑ ﺳـﻮﺍﺀً
ﻛﹶﺎﻥﹶ ﻣﺮﻓﹸﻮﻋﺎ ﺑِﺸﺮﻁِ ﻛﹶﻮﻧِﻪِ ﻣﺒﺘﺪﺃﹰ ﻣﺨﺒﺮﺍ ﻋﻨﻪ ﺑِﻤﻔﹾﺮﺩٍ ،ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻟﹶﻨﱰِﻋﻦ ﻣِﻦ ﻛﹸﻞﱢ ﺷِـﻴﻌﺔٍ ﺃﹶﻳﻬـﻢ
ﺃﹶﺷﺪ ،(5)ﺃﻱ :ﺍﻟﱠﺬِﻱ ﻫﻮ ﺃﹶﺷﺪ ،ﺃﹶﻭ ﻣﻨﺼﻮﺑﺎ ﺇِﺫﹶﺍ ﺍِﺗﺼﻞﹶ ﻭﻧﺼﺒﻪ ﻓِﻌﻞﹲ ،ﺃﹶﻭ ﻭﺻﻒ ﻏﹶﲑ ﺻِﻠﹶﺔِ ﺍﻷَﻟِﻒِ ﻭﺍﻟﻼﱠﻡِ
) (8
ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﻓِﻴﻬﺎ ﻣﺎ ﺗﺸﺘﻬِﻴﻪِ) (6ﺍﻟﹾﺄﹶﻧﻔﹸﺲ- ،(7) ﺃﻱ :ﺗﺸﺘﻬِﻴﻪِ-
) (1ﺍﻟﺒﻘﺮﺓ ،ﻣﻦ ﺍﻵﻳﺔ ،219ﻭﲤﺎﻣﻬﺎ :ﻳﺴﺄﹶﻟﹸﻮﻧﻚ ﻋﻦِ ﺍﻟﹾﺨﻤﺮِ ﻭﺍﻟﹾﻤﻴﺴِﺮِ ﻗﹸﻞﹾ ﻓِﻴﻬِﻤﺎ ﺇِﺛﹾﻢ ﻛﹶﺒِﲑ ﻭﻣﻨﺎﻓِﻊ ﻟِﻠﻨﺎﺱِ ﻭﺇِﺛﹾﻤﻬﻤﺎ ﺃﹶﻛﹾﺒـﺮ
ﻣِﻦ ﻧﻔﹾﻌِﻬِﻤﺎ ﻭﻳﺴﺄﹶﻟﹸﻮﻧﻚ ﻣﺎﺫﹶﺍ ﻳﻨﻔِﻘﹸﻮﻥﹶ ﻗﹸﻞِ ﺍﻟﹾﻌﻔﹾﻮ ﻛﹶﺬﹶﻟِﻚ ﻳﺒﻴﻦ ﺍﻟﻠﹼﻪ ﻟﹶﻜﹸﻢ ﺍﻵﻳﺎﺕِ ﻟﹶﻌﻠﱠﻜﹸﻢ ﺗﺘﻔﹶﻜﱠﺮﻭﻥﹶ .
) (2ﺍﳌﻠﻚ ،ﻣﻦ ﺍﻵﻳﺔ ،01ﻭﲤﺎﻣﻬﺎ :ﺗﺒﺎﺭﻙ ﺍﻟﱠﺬِﻱ ﺑِﻴﺪِﻩِ ﺍﻟﹾﻤﻠﹾﻚ ﻭﻫﻮ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﻗﹶﺪِﻳﺮ.
) (3ﺍﻟﻌﻠﻖ.01
) (4ﺍﻟﻔﺮﻗﺎﻥ ،ﻣﻦ ﺍﻵﻳﺔ ،61ﻭﲤﺎﻣﻬﺎ :ﺗﺒﺎﺭﻙ ﺍﻟﱠﺬِﻱ ﺟﻌﻞﹶ ﻓِﻲ ﺍﻟﺴﻤﺎﺀ ﺑﺮﻭﺟﺎﹰ ﻭﺟﻌﻞﹶ ﻓِﻴﻬﺎ ﺳِﺮﺍﺟﺎﹰ ﻭﻗﹶﻤﺮﺍﹰ ﻣﻨِﲑﺍﹰ .
) (5ﻣﺮﱘ ،ﻣﻦ ﺍﻵﻳﺔ ،69ﻭﲤﺎﻣﻬﺎ :ﺛﹸﻢ ﻟﹶﻨﱰِﻋﻦ ﻣِﻦ ﻛﹸﻞﱢ ﺷِﻴﻌﺔٍ ﺃﹶﻳﻬﻢ ﺃﹶﺷﺪ ﻋﻠﹶﻰ ﺍﻟﺮﺣﻤﻦِ ﻋِﺘِﻴﺎﹰ .
) (6ﰲ )ﺃ( ﺗﺸﺘﻬﻲ.
) (7ﺍﻟﺰﺧﺮﻑ ،ﻣﻦ ﺍﻵﻳﺔ ،71ﻭﲤﺎﻣﻬﺎ :ﻳﻄﹶﺎﻑ ﻋﻠﹶﻴﻬِﻢ ﺑِﺼِﺤﺎﻑٍ ﻣﻦ ﺫﹶﻫﺐٍ ﻭﺃﹶﻛﹾﻮﺍﺏٍ ﻭﻓِﻴﻬﺎ ﻣﺎ ﺗﺸﺘﻬِﻴﻪِ ﺍﻟﹾـﺄﹶﻧﻔﹸﺲ ﻭﺗﻠﹶـﺬﱡ
ﺍﻟﹾﺄﹶﻋﻴﻦ ﻭﺃﹶﻧﺘﻢ ﻓِﻴﻬﺎ ﺧﺎﻟِﺪﻭﻥﹶ .
) (8ﻳﻨﻈﺮ :ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ،164/1:ﻭﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ.119
183
ﻭﻗﻮﻟﻪ :ﻭﻣﺎ ﻋﻤﻠﺖ ﺃﹶﻳﺪِﻳﻬِﻢ ،(1) ﰲ ﻗِﺮﺍﺀَﺓِ ﺣﻤﺰﺓﹶ) ،(2ﻭﺍﻟﻜﺴﺎﺋﻲ ﻭﺷﻌﺒﺔﹶ) ،(3ﺃﹶﻭ ﻣﺨﻔﹸﻮﺿـﺎ
ﺑِﺎﻟﹾﻤﻀﺎﻑِ ﺑِﺸﺮﻁِ ﻛﹶﻮﻧِﻪِ ﻭﺻﻔﹰﺎ ﻏﹶﲑ ﻣﺎﺽٍ ،ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻓﹶﺎﻗﹾﺾِ ﻣﺎ ﺃﹶﻧﺖ ﻗﹶﺎﺽٍ ،(4)ﺃﻱ :ﻗﹶﺎﺿِـﻴﻪِ
ﻭﻗﻮﻝِ ﺍﻟﺸﺎﻋﺮِ:
) (5
ﻭﻳﺄﺗِﻴﻚ ﺑِﺎﻷَﺧﺒﺎﺭِ ﻣـﻦ ﻟﹶـﻢ ﺗـﺰﻭﺩِ ﺳﺘﺒﺪِﻱ ﻟﹶﻚ ﺍﻷﻳﺎﻡ ﻣﺎ ﻛﹸﻨـﺖ ﺟـﺎﻫِﻼﹰ
ﺃﻱ :ﻣﺎ ﻛﹸﻨﺖ ﺟﺎﻫِﻠﹶﻪ ،ﺃﻭ ﻣﺨﻔﹸﻮﺿﺎ ﺑِﺎﻟﹾﺤﺮﻑِ ،ﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﺍﻟﹾﻤﻮﺻﻮﻝﹸ ،ﺃﹶﻭ ﺍﻟﹾﻤﻮﺻﻮﻑ ﺑﺎﻟﹾﻤﻮﺻﻮﻝِ/.
]47ﻭ[ ﻣﺠﺮﻭﺭﺍ ﺑِﻤِﺜﹾﻞِ ﺫﹶﻟِﻚ ﺍﻟﹾﺤﺮﻑِ ﻣﻌﻨﻰ ﻭﻣﻌﻠﱠﻘﹰﺎ) ،(6ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﻳﺸﺮﺏ ﻣِﻤﺎ ﺗﺸﺮﺑﻮﻥﹶ ،(7)ﺃﻱ :ﻣِﻨﻪ.
ﻭﻗﹶﺪ ﻳﺨﻠﹸﻔﹸﻪ ﺍﻟﻈﱠﺎﻫِﺮ ،ﻛﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ:
) (8
............................... ﺳﻌـﺎﺩ ﺍﻟﱠﺬِﻱ ﺃﹶﺿﻨـﺎﻙ ﺣﺐ ﺳﻌـﺎﺩﺍ
) (1ﻳﺲ ،ﻣﻦ ﺍﻵﻳﺔ ،35ﻭﲤﺎﻣﻬﺎ :ﻟِﻴﺄﹾﻛﹸﻠﹸﻮﺍﹾ ﻣِﻦ ﺛﹶﻤﺮِﻩِ ﻭﻣﺎ ﻋﻤِﻠﹶﺘﻪ ﺃﹶﻳﺪِﻳﻬِﻢ ﺃﹶﻓﹶﻠﹶﺎ ﻳﺸﻜﹸﺮﻭﻥﹶ .
) (2ﻫﻮ ﺃﺑﻮ ﻋﻤﺎﺭﺓ ﲪﺰﺓ ﺑﻦ ﺣﺒﻴﺐ ﺑﻦ ﻋﻤﺎﺭﺓ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﺰﻳﺎﺕ ،ﺃﺣﺪ ﺍﻟﻘﺮﺍﺀ ﺍﻟﺴﺒﻌﺔ ،ﺃﺧﺬ ﻋﻨـﻪ ﺍﳊـﺴﻦ
ﺍﻟﻜﺴﺎﺋﻲ ﺍﻟﻘﺮﺍﺀﺓ ،ﺗﻮﰲ ﺳﻨﺔ156ﻫـ .ﻳﻨﻈﺮ :ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ.186/1 :
) (3ﻗﺮﺃ ﲝﺬﻑ ﻫﺎﺀ ﺍﻟﻀﻤﲑ ،ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﲪﺰﺓ ﺍﻟﻜﺴﺎﺋﻲ)ﺕ189ﻫـ( ،ﻭﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﻫﺸﺎﻡ ﺑﻦ ﺛﻌﻠﺐ ﺧﻠﻒ
ﺍﻟﺒﺰﺍﺭ)ﺕ229ﻫـ( ،ﺑﻴﻨﻤﺎ ﺍﻟﺒﻘﻴﺔ ﻗﺮﺃﻭﺍ ﺑﺈﺛﺒﺎﺕ ﻫﺎﺀ ﺍﻟﻀﻤﲑ "ﻋﻤﻠﺘﻪ" ﻭﻫﻢ :ﻧﺎﻓﻊ ﺍﳌـﺪﱐ)ﺕ169ﻫـ( ،ﻭﺍﺑـﻦ ﻛﺜﻴــﺮ
ﺍﳌﻜﻲ)ﺕ120ﻫـ( ،ﻭﺃﺑﻮ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﻼﺀ )ﺕ145ﻫـ( ،ﻭﺃﺑﻮ ﻋﻤﺮﺍﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺎﻣﺮ ﺍﻟﺸﺎﻣﻲ)ﺕ118ﻫـ( ،ﻭﺃﺑـﻮ
ﺟﻌﻔﺮ ﻳﺰﻳﺪ ﺑﻦ ﺍﻟﻘﻌﻘﺎﻉ ﺍﳌﺪﱐ)ﺕ128ﻫـ( ،ﻭﺃﺑﻮ ﳏﻤﺪ ﻳﻌﻘﻮﺏ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﳊﻀﺮﻣﻲ)ﺕ205ﻫـ( .ﻳﻨﻈﺮ :ﺍﻟﻨـﺸﺮ ﰲ
ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﻌﺸﺮ .263/3:ﻭﺷﻌﺒﺔ ﻫﻮ ﺃﺑﻮ ﺑﻜﺮ ﺷﻌﺒﺔ ﺑﻦ ﻋﻴﺎﺵ ﺑﻦ ﺳﺎﱂ ،ﻭﻟﺪ ﺳﻨﺔ 95ﻫـ ﻭﺗﻮﰲ ﺳﻨﺔ193ﻫـ .ﻳﻨﻈـﺮ:
ﻏﺎﻳﺔ ﺍﻟﻨﻬﺎﻳﺔ ﰲ ﻃﺒﻘﺎﺕ ﺍﻟﻘﺮﺍﺀ.425/1 :
) (4ﻃﻪ ،ﻣﻦ ﺍﻵﻳﺔ ،72ﻭﲤﺎﻣﻬﺎ :ﻗﹶﺎﻟﹸﻮﺍ ﻟﹶﻦ ﻧﺆﺛِﺮﻙ ﻋﻠﹶﻰ ﻣﺎ ﺟﺎﺀﻧﺎ ﻣِﻦ ﺍﻟﹾﺒﻴﻨﺎﺕِ ﻭﺍﻟﱠﺬِﻱ ﻓﹶﻄﹶﺮﻧﺎ ﻓﹶﺎﻗﹾﺾِ ﻣﺎ ﺃﹶﻧﺖ ﻗﹶـﺎﺽٍ ﺇِﻧﻤـﺎ
ﺗﻘﹾﻀِﻲ ﻫﺬِﻩِ ﺍﻟﹾﺤﻴﺎﺓﹶ ﺍﻟﺪﻧﻴﺎ .
) (5ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﻄﻮﻳﻞ ﰲ ﺩﻳﻮﺍﻥ ﻃﺮﻓﺔ ﺑﻦ ﺍﻟﻌﺒﺪ ،ﺩﺍﺭ ﺑﲑﻭﺕ ،ﺑﲑﻭﺕ1402 ،ﻫـ1982-ﻡ :ﺹ ،41ﻭﻫﻮ ﻣﻦ ﻣﻌﻠﻘﺘﻪ ﺍﻟﱠﺘِﻲ
ﺗﻠﻮﺡ ﻛﺒﺎﻗﻲ ﺍﻟﻮﺷﻢ ﰲ ﻇﺎﻫﺮ ﺍﻟﻴﺪِ. ﳋﻮﻟـﺔ ﺃﻃﻼﻝ ﺑﱪﻗﺔ ﺛﻬﻤـﺪ ﻣﻄﻠﻌﻬﺎ:
ﻭﻫﻮ ﻋﻤﺮﻭ ﺑﻦ ﻋﺒﺪ ﺳﻔﻴﺎﻥ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﻣﺎﻟﻚ ،ﻭﺍﲰﻪ ﻋﺒﻴﺪ ،ﻭﻳﻘﺎﻝ ﻣﻌﺒﺪ ،ﺷﺎﻋﺮ ﺟﺎﻫﻠﻲ ،ﺍﻧﺪﻓﻊ ﻣﻨـﺬ ﺷـﺒﺎﺑﻪ ﺍﻟﺒـﺎﻛﺮ
ﰲ ﺣﻴﺎﺓ ﺍﻟﻔﺮﻭﺳﻴﺔ ﻭﺍﻟﻠﱠﻬﻮ ﺣﱴ ﻃﺮﺩﻩ ﻗﻮﻣﻪ ،ﻟﹸﻘﺐ ﺑﺎﺑﻦ ﺍﻟﻌﺸﺮﻳﻦ؛ ﻷﻧﻪ ﻣﺎﺕ ﰲ ﺭﺑﻴﻊ ﻋﻤﺮﻩ ﻋﺪﻩ ﺍﺑﻦ ﺳﻼﱠﻡ ﻣﻦ ﺷـﻌﺮﺍﺀ
ﺍﻟﻄﺒﻘﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻣﻦ ﺍﳉﺎﻫﻠﻴﲔ .ﻳﻨﻈﺮ :ﻃﺒﻘﺎﺕ ﺍﻟﺸﻌﺮﺍﺀ :ﺹ ،58ﻭﺍﻟﺸﻌﺮ ﻭﺍﻟﺸﻌﺮﺍﺀ :ﺹ ،108ﻭﻣﻌﺠﻢ ﺍﻟﺸﻌﺮﺍﺀ :ﺹ.134
) (6ﻫﻜﺬﺍ ﰲ )ﺃ( ﻭﺍﻟﺼﻮﺍﺏ ﺗﻌﻠﹼﻘﺎ.
) (7ﺍﳌﺆﻣﻨﻮﻥ ،ﻣﻦ ﺍﻵﻳﺔ ،33ﻭﲤﺎﻣﻬﺎ :ﻭﻗﹶﺎﻝﹶ ﺍﻟﹾﻤﻠﹶﺄﹸ ﻣِﻦ ﻗﹶﻮﻣِﻪِ ﺍﻟﱠﺬِﻳﻦ ﻛﹶﻔﹶﺮﻭﺍﹾ ﻭﻛﹶﺬﱠﺑﻮﺍﹾ ﺑِﻠِﻘﹶﺎﺀ ﺍﻟﹾﺂﺧِﺮﺓِ ﻭﺃﹶﺗﺮﻓﹾﻨﺎﻫﻢ ﻓِﻲ ﺍﻟﹾﺤﻴﺎﺓِ ﺍﻟﺪﻧﻴﺎ
ﻣﺎ ﻫﺬﹶﺍ ﺇِﻟﱠﺎ ﺑﺸﺮ ﻣﺜﹾﻠﹸﻜﹸﻢ ﻳﺄﹾﻛﹸﻞﹸ ﻣِﻤﺎ ﺗﺄﹾﻛﹸﻠﹸﻮﻥﹶ ﻣِﻨﻪ ﻭﻳﺸ ﺮﺏ ﻣِﻤﺎ ﺗﺸﺮﺑﻮﻥﹶ .
) (8ﻫﺬﺍ ﺻﺪﺭ ﺑﻴﺖ ﻣﻦ ﺍﻟﻄﻮﻳﻞ ،ﻭﻫﻮ ﺑﻼ ﻧﺴﺒﺔ ﰲ :ﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ ،236/1ﻓﻴﻪ ،ﻭﺭﻭﻱ "ﺍﻟﱠﺘِﻲ" ﺑﺪﻝ "ﺍﻟﱠﺬِﻱ".
ﻭﺇﻋﺮﺍﺿﻬﺎ ﻋﻨﻚ ﺍﺳﺘﻤﺮ ﻭﺯﺍﺩﺍ. ........................ ﻭﲤﺎﻣﻪ:
184
ﻭﺣﻤﻞﹶ ﻋﻠﻴﻪِ ﺍﻟﺰﻣﺨﺸﺮِﻱ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺍﻟﹾﺤﻤﺪ ﻟِﻠﹼﻪِ ﺍﻟﱠﺬِﻱ ﺧﻠﹶﻖ ﺍﻟﺴﻤﻮﺍﺕِ ﻭﺍﻷَ ﺭﺽ ﻭﺟﻌﻞﹶ ﺍﻟﻈﱡﻠﹸﻤﺎﺕِ
ﻭﺍﻟﻨﻮﺭ ﺛﹸﻢ ﺍﻟﱠﺬِﻳﻦ ﻛﹶﻔﹶﺮﻭﺍﹾ ﺑِﺮﺑﻬِﻢ ﻳﻌﺪِﻟﹸﻮﻥﹶ .(1)
ﻷﻧﻪ ﻗﹶﺪﺭ ﺍﻟﹾﺠﻤﻠﹶﺔﹶ ﺍﻻِﺳﻤِﻴﺔﹶ ،ﻭﻫِﻲ" ﺍﻟﱠﺬِﻳﻦ "ﻭﻣﺎ ﺑﻌﺪﻩ ﻣﻌﻄﹸﻮﻓﹶﺔﹰ ﻋﻠﹶﻰ ﺍﻟﹾﺠﻤﻠﹶﺔِ ﺍﻟﻔِﻌﻠِﻴـﺔِ ،ﻭﻫِـﻲ
"ﺧﻠﹶﻖ "ﻭﻣﺎ ﺑﻌﺪﻩ ﻋﻠﹶﻰ ﺃﹶﻧﻪ ﺗﻌﺎﱃ ﺧﻠﹶﻖ (2)ﻣﺎ ﻻﹶ ﻳﻘﹾﺪِﺭ ﻋﻠﻴﻪِ ﺳِﻮﺍﻩ ﺛﹸﻢ ﻫﻢ ﻳﻌﺪِﻟﹸﻮﻥﹶ ﺑِﻪِ ﻣﺎ ﻻﹶ ﻳﻘﹾﺪِﺭ ﻋﻠﹶـﻰ
ﺷﻲﺀٍ ،ﻟﹶﻜِﻦ ﺍﻻِﺳﻢ ﺍﻟﻈﱠﺎﻫِﺮ ﺍﻟﻨﺎﺋِﺐ ﻋﻦِ ﺍﻟﻀﻤﲑِ ﰲ ﺍﻵﻳﺔِ ﺑِﻤﻌﻨﻰ ﺍﻻِﺳﻢِ ﺍﻟﹾﻤﻮﺻـﻮﻑِ ﺑِﺎﻟﹾﻤﻮﺻـﻮﻝِ ﻻﹶ
ﺑِﻠﹶﻔﹾﻈِﻪِ) ،(3ﻭﺃﻣﺎ ﰲ ﺍﻟﺒﻴﺖِ ﻓﹶﻬﻮ ﺑِﻠﹶﻔﹾﻈِﻪِ.
ﻭﺷِﺒﻪ ﺍﻟﹾﺠﻤﻠﹶﺔِ ﺛﹶﻼﹶﺛﹶﺔﹸ ﺃﹶﺷﻴﺎﺀَ :ﺍﻟﻈﱠﺮﻑ ،ﻭﺍﻟﹾﺠﺎﺭ ﻭﺍﻟﹾﻤﺠﺮﻭﺭ ،ﻭﺷﺮﻃﹸﻬﻤﺎ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻧﺎ ﺗﺎﻣﻴﻦِ ،ﻭﻗﹶـﺪ
ﺍِﺟﺘﻤﻌﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ:ﻭﻟﹶﻪ ﻣﻦ ﻓِﻲ ﺍﻟﺴﻤﻮﺍﺕِ ﻭﺍﻟﹾﺄﹶﺭﺽِ ﻭﻣﻦ ﻋِﻨﺪﻩ ﻟﹶﺎ ﻳﺴﺘﻜﹾﺒِﺮﻭﻥﹶ ﻋﻦ ﻋِﺒﺎﺩﺗِـﻪِ ،(4)
ﻭﺍﺣﺘﺮﺯ ﺑِﺎﻟﺘﺎﻣﻴﻦِ ﻣِﻦ ﺍﻟﻨﺎﻗِﺼﻴﻦِ ،ﻭﻫﻤﺎ ﺍﻟﻠﱠﺬﹶﺍﻥِ ﻻﹶ ﺗﺘِﻢ ﺑِﻬِﻤﺎ ﺍﻟﻔﹶﺎﺋِﺪﺓﹸ ،ﻓﹶﻼﹶ ﻳﻘﹶﺎﻝﹸ :ﺟﺎﺀَ ﺍﻟﱠﺬِﻱ ﺍﻟﻴـﻮﻡ ،ﻭﻻﹶ
ﺟﺎﺀَ ﺍﻟﱠﺬِﻱ ﺑِﻚ ،ﻭﻗﹶﺪ ﺗﻘﹶﺪﻡ ﺃﹶﻥﱠ ﺍﻟﻈﱠﺮﻑ ،ﻭﺍﻟﹾﺠﺎﺭ ﻭﺍﻟﹾﻤﺠﺮﻭﺭ ﺇِﺫﹶﺍ ﻭﻗﹶﻌﺎ ﺻِﻠﹶﺔﹰ ﻛﹶﺎﻧـﺎ ﻣﺘﻌﻠﱢﻘﹶـﻴﻦِ ﺑِﻔِﻌـﻞٍ
) (5
ﻣﺤﺬﹸﻭﻑٍ ﻭﺟﻮﺑﺎ.
ﻭﺍﻟﺜﱠﺎﻟِﺚﹸ :ﺍﻟﺼﻔﹶﺔﹸ ،ﻭﺫﹶﻟِﻚ ﰲ ﺻِﻠﹶﺔِ "ﺃﻝﹾ" ،ﻭﻗﹶﺪ ﺗﻘﹶﺪﻣﺖ ﻭﺍﻟﹾﻤﻀﺎﻑ ﻟِﻠﹾﻤﻮﺻﻮﻝِ ﻣﻌﺮِﻓﹶﺔﹲ ﺃﹶﻳﻀﺎ) ،(6ﳓﻮ :ﺟﺎﺀَ
ﻏﹸﻼﹶﻡ ﺍﻟﱠﺬِﻱ ﺃﻗﹾﺒﻞﹶ.
ﻭﺍﻟﺴﺎﺑِﻊ ﻣِﻦ ﺍﻟﹾﻤﻌﺎﺭِﻑِ ﺍﻟﹾﻤﻨﺎﺩﻯ ﺍﻟﹾﻤﻌﺮﻑِ ﺑِﺎﻟﻘﹶﺼﺪِ ،ﳓﻮ :ﻳﺎ ﺭﺟﻞﹲ ،ﻭﻳﺎ ﺍِﻣﺮﺃﺓﹲ ،ﺑِﺎﻟﻀﻢ ،ﻭﻗﻮﻟِـﻪ
ﺗﻌﺎﱃ :ﻳﺎ ﺟِﺒﺎﻝﹸ ﺃﹶﻭﺑِﻲ ﻣﻌﻪ.(7)
) (1ﺍﻷﻧﻌﺎﻡ.01
) (2ﰲ )ﻫـ( ﺧﻠﻖ ﺗﻌﺎﱃ ﺧﻠﻖ .ﻭﺃﻇﻨﻪ ﺳﻬﻮﺍ ﻣﻦ ﺍﻟﻨﺎﺳﺦ.
) (3ﻳﻨﻈﺮ :ﺍﻟﻜﺸﺎﻑ.3/2 :
) (4ﺍﻷﻧﺒﻴﺎﺀ ،ﻣﻦ ﺍﻵﻳﺔ ،19ﻭﲤﺎﻣﻬﺎ :ﻭﻟﹶﻪ ﻣﻦ ﻓِﻲ ﺍﻟﺴﻤﻮﺍﺕِ ﻭﺍﻟﹾﺄﹶﺭﺽِ ﻭﻣﻦ ﻋِﻨﺪﻩ ﻟﹶﺎ ﻳﺴﺘﻜﹾﺒِﺮﻭﻥﹶ ﻋﻦ ﻋِﺒﺎﺩﺗِﻪِ ﻭﻟﹶﺎ ﻳﺴﺘﺤﺴِﺮﻭﻥﹶ.
) (5ﺗﻘﺪﻳﺮ ﺍﻟﻔﻌﻞ "ﺍﺳﺘﻘﺮ" ،ﻓﺘﻘﻮﻝ ﰲ ﺍﻟﻈﺮﻑ ﺍﻟﱠﺬِﻱ ﺍﺳﺘﻘﺮ ﻋﻨﺪﻙ ،ﻭﰲ ﺍﳉﺎﺭ ﻭﺍﺮﻭﺭ ،ﺍﻟﱠﺬِﻱ ﺍﺳﺘﻘﺮ ﰲ ﺍﻟـﺪﺍﺭ .ﻳﻨﻈـﺮ:
ﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ.237/1:
) (6ﺳﺎﻗﻄﺔ ﻣﻦ )ﻫـ( .
) (7ﺳﺒﺄ ،ﻣﻦ ﺍﻵﻳﺔ ،10ﻭﲤﺎﻣﻬﺎ :ﻭﻟﹶﻘﹶﺪ ﺁﺗﻴﻨﺎ ﺩﺍﻭﻭﺩ ﻣِﻨﺎ ﻓﹶﻀﻼﹰ ﻳﺎ ﺟِﺒﺎﻝﹸ ﺃﹶﻭﺑِﻲ ﻣﻌﻪ ﻭﺍﻟﻄﱠﻴﺮ ﻭﺃﹶﻟﹶﻨﺎ ﻟﹶﻪ ﺍﻟﹾﺤﺪِﻳﺪ.
185
]ﺍﻟﻨﻜِـﺮﺓﹸ[
ﺛﹸﻢ ﺫﹶﻛﹶﺮ ﺍﻟﻨﻜِﺮﺓﹶ ،ﻓﹶﻘﹶﺎﻝﹶ) :ﻭﺍﻟﻨﻜِﺮﺓﹸ ﻛﹸﻞﱡ ﺍِﺳﻢٍ( ﺧﺮﺝ ﺑِﻪِ ﺍﻟﻔِﻌﻞﹸ ﻭﺍﻟﹾﺤﺮﻑ) ﺷﺎﺋِﻊ ﰲ ﺟِﻨـﺴِﻪِ(.
ﺃﻱ :ﺫﹶﻟِﻚ ﺍﻻِﺳﻢ ﺍﻟﹾﻤﻮﺟﻮﺩ ،ﻛﹶﺮﺟﻞٍ ،ﺃﹶﻭ ﺍﻟﹾﻤﻘﹶﺪﺭ ﻛﹶﺸﻤﺲٍ) ،(1ﻗﻮﻟﹸﻪ" :ﻻﹶ ﻳﺨﺘﺺ ﺑِﻪِ ﻭﺍﺣِﺪ ﻣِﻦ ﺃﹶﻓﹾـﺮﺍﺩِ
ﺟِﻨﺴِﻪِ ﺩﻭﻥﹶ ﺁﺧﺮ "ﺯِﻳﺎﺩﺓﹸ ﺇِﻳﻀﺎﺡٍ ،ﳓﻮ :ﺭﺟﻞٍ ،ﻭﻛِﺘﺎﺏٍ ،ﻭﻓﹶﺮﺱٍ ،ﻭﺷﺠﺮٍ ،ﻓﹶﻬﺬﹶﺍ ﺍﻟﻠﱠﻔﹾﻆﹸ ﻳﻌـﻢ ﺟﻤِﻴـﻊ
) (2
ﺍﻟﺮﺟﺎﻝِ ،ﻭﺍﻟﻜﹸﺘﺐِ ،ﻭﺍﻷَﻓﹾﺮﺍﺱِ ،ﻭﺍﻷَﺷﺠﺎﺭِ ﻋﻠﹶﻰ ﺳﺒِﻴﻞِ ﺍﻟﺒﺪﻝِ) ،ﻭﻻﹶ ﻳﺨﺺ ﺑِﻬﺎ ﻭﺍﺣِﺪﺍ ﺑِﻌﻴﻨِﻪِ(.
ﻭﺃﹶﻋﻢ ﺍﻟﻨﻜﺮﺍﺕِ ﻟﹶﻔﹾﻆﹸ ﺷﻲﺀٍ ﻟِﻮﻗﹸﻮﻋِﻪِ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻌﺪﻭﻡِ ،ﻭﺍﻟﹾﻤﻮﺟﻮﺩِ ﻭﺍﻟﹾﺠﻮﻫﺮِ ،ﻭﺍﻟﻌﺮﺽِ ،ﺛﹸﻢ ﺟﻮﻫﺮ
) (3
ﺛﹸﻢ ﺟِﺴﻢ ﺛﹸﻢ ﺣﻴﻮﺍﻥﹲ ﺛﹸﻢ ﺇِﻧﺴﺎﻥﹲ ﺛﹸﻢ ﺭﺟﻞﹲ ﻣﻮﺟﻮﺩ ﺃﹶﻋﻢ ﻣِﻦ ﻣﺤﺪﺙٍ ،ﻭﻫﻮ ﺃﹶﻋﻢ ﻣِﻦ ﺟِﺴﻢٍ/.
]47ﻅ[ )ﻭﺗﻘﹾﺮِﻳﺒﻪ (ﺃﹶﻱ:ﺣﺪ ﺍﻟﻨﻜِﺮﺓِ ،ﺃﹶﻭِ ﺍﻻِﺳﻢ ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺒﺘﺪِﺉِ )ﻛﹸﻞﱡ ﻣﺎ( ﺃﹶﻱ :ﺍِﺳﻢ) ﺻـﻠﹶﺢ- (ﺑِﻔﹶـﺘﺢِ
ﺍﻟﻼﱠﻡِ ﻭﺿﻤﻬﺎ) -ﺩﺧﻮﻝﹸ ﺍﻷَﻟِﻒِ ﻭﺍﻟﻼﱠﻡِ ﻋﻠﹶﻴﻪِ( ﰲ ﻓﹶﺼِﻴﺢِ ﺍﻟﻜﹶﻼﹶﻡِ ﻓﹶﻬﻮ ﻧﻜِﺮﺓﹲ) ،ﳓﻮ :ﺍﻟﺮﺟﻞﹸ ﻭﺍﻟﻔﹶﺮﺱ،(
ﰲ ﺭﺟﻞٍ ﻭﻓﹶﺮﺱٍ ،ﻭﺍﻷَﺣﺴﻦ ﺃﹶﻥﹾ ﻳﻘﹸﻮﻝﹶ :ﺍﻟﻨﻜِﺮﺓﹸ ﻣﺎ ﻳﻘﹾﺒﻞﹸ "ﺭﺏ "ﺃﹶﻭ" ﺍﻝﹾ" ﻣﺆﺛﱢﺮﺓﹰ ﻓِﻴﻪِ ﺍﻟﺘﻌﺮِﻳـﻒ ﺃﹶﻭ ﻳﻘﹶـﻊ
ﻣﻮﻗِﻊ ﻣﺎ ﻳﻘﹾﺒﻠﹸﻬﺎ) (4ﻟِﻴﻌﻢ ،ﳓﻮ" :ﻣﻦ ،ﻭﻣﺎ" ﺍﻟﻨﻜِﺮﺗﻴﻦِ ﺑِﻤﻌﻨﻰ ﺷﺨﺺٍ ﻭﺷﻲﺀٍ ﻭﺻﻪٍ ﻭﻣﻪٍ ﻭﺇِﻳﻪٍ ﺍﻟﹾﻤﻨﻮﻧﺎﺕِ؛
) (5
ﻟِﺄﻧﻬﺎ ﻭﻗﹶﻌﺖ ﻣﻮﻗِﻊ ﺳﻜﹸﻮﺕِ ،ﻭﺍِﻧﻜِﻔﹶﺎﻑٍ ﻭﺯِﻳﺎﺩﺓٍ ﻭﻫِﻲ ﺗﻘﹾﺒﻞﹸ "ﺍﻝﹾ" ﺍﻟﹾﻤﺆﺛﱢﺮﺓﹶ.
186
ﺑــﺎﺏ ﺍﻟﻌﻄﹾــﻒِ
ﻫﻮ ﰲ ﺍﻟﻠﱡﻐﺔِ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺷﻲﺀٍ ﺑﻌﺪ ﺍﻻِﻧﺼِﺮﺍﻑِ ﻋﻨﻪ ،(1)ﻭﰲ ﺍﻻِﺻـﻄِﻼﹶﺡِ :ﻋﻄﹾـﻒ ﺑﻴـﺎﻥٍ،
ﻭﻋﻄﹾﻒ ﻧﺴﻖٍ) ،(2ﻭﻣﺮﺍﺩ ﺍﻟﹾﻤﺼﻨﻒِ ﺍﻟﺜﱠﺎﻧِﻲ.
]ﻋﻄﹾﻒ ﺍﻟﻨﺴﻖِ[
ﻭﻫﻮ ﺍﻟﺘﺎﺑِﻊ ﻟِﻤﺎ ﻗﹶﺒﻠﹶﻪ ،ﺍﻟﹾﻤﺸﺎﺭِﻙ ﻟﹶﻪ ﰲ ﺇِﻋﺮﺍﺑِﻪِ ﺑِﻮﺍﺳِﻄﹶﺔِ ﺃﹶﺣﺪِ ﺍﻟﹾﺤﺮﻭﻑِ) (3).ﻭﺣﺮﻭﻑ ﺍﻟﻌﻄﹾـﻒِ
ﻋﺸﺮﺓﹲ ﻭﻫِﻲ (ﻋﻠﹶﻰ ﻗِﺴﻤﻴﻦِ:
-ﻗِﺴﻢ ﻳﺸﺮﻙ ﰲ ﺍﻟﹾﻤﻌﻨﻰ ،ﻭﺍﻹِﻋﺮﺍﺏِ ﻭﻫﻮ) :ﺍﻟﻮﺍﻭ ،ﻭﺍﻟﻔﹶﺎﺀُ ،ﻭﺛﱡﻢ ،ﻭﺣﺘـﻰ ،ﻭ ﺃﹶﻭ ،ﻭﺃﹶﻡ (ﺇِﺫﹶﺍ ﻟﹶـﻢ
ﻳﻘﹾﺘﻀِﻴﺎ ﺇِﺿﺮﺍﺑﺎ ) ،(4ﻭﺃﻣﺎ ﺍﻟﺜﱠﺎﻧِﻴﺔﹸ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱄ :ﻓﹶﺈِﻣﺎ ﻣﻨﺎﹰ ﺑﻌﺪ ﻭﺇِﻣﺎ ﻓِﺪﺍﺀ.(5)
-ﻭﻗِﺴﻢ ﻳﺸﺮﻙ ﰲ ﺍﻹِﻋﺮﺍﺏِ ﻓﹶﻘﹶﻂﹾ ،ﻭﻫﻮ):ﺑﻞﹾ،ﻭﻻﹶ،ﻭﻟﹶﻜِﻦ (6)(ﻭﻫِﻲ :ﺃﹶﻱ ﺣﺮﻭﻑ ﺍﻟﻌﻄﹾﻒِ:ﺍﻟﻮﺍﻭ ﻟِﻤﻄﹾﻠﹶـﻖِ
ﺍﻟﹾﺠﻤﻊِ ،ﻓﹶﺘﻌﻄِﻒ ﺍﻟﺴﺎﺑِﻖ ،ﻭﺍﻟﻼﱠﺣِﻖ ،ﻭﺍﻟﹾﻤﻮﺍﻓِﻖ ،ﻓﹶﻤﻌﻨﻰ ﻗﹶﻮﻟِﻚ :ﺟﺎﺀَ ﺯﻳـﺪ ﻭﻋﻤـﺮﻭ ،ﺍِﺷـﺘِﺮﺍﻛﹸﻬﻤﺎ ﰲ
ﺍﻟﹾﻤﺠِﻲﺀِ ،ﺛﹸﻢ ﻳﺤﺘﻤﻞﹸ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻧﺎ ﺟﺎﺀَﺍ ﻣﻌﺎ) ،(7ﻭﻳﺤﺘﻤﻞﹸ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣﺠِﻴﺌﹸﻬﻤﺎ ﻋﻠﹶﻰ ﺍﻟﺘﺮﺗِﻴﺐِ ،ﺃﹶﻭ ﻋﻠﹶﻰ ﻋﻜﹾﺴِﻪِ
ﻓﹶﺈِﻥﹾ ﻓﹸﻬِﻢ ﺃﹶﺣﺪ ﺍﻷُﻣﻮﺭِ ﺑِﺨﺼﻮﺻِﻴﺔٍ ﻓﹶﻤِﻦ ﺩﻟِﻴﻞٍ ﺁﺧﺮ ﻛﹶﻤﺎ ﻓﹸﻬِﻤﺖِ ﺍﻟﹾﻤﻌِﻴﺔﹸ ،ﰲ ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ:ﻭﺇِﺫﹾ ﻳﺮﻓﹶـﻊ
) (4
ﺇِﺑﺮﺍﻫِﻴﻢ ﺍﻟﹾﻘﹶﻮﺍﻋِﺪ ﻣِﻦ ﺍﻟﹾﺒﻴﺖِ ﻭﺇِﺳﻤﺎﻋِﻴﻞﹸ،(1)ﻓﹶﺄﹶﳒﹶﻴﻨﺎﻩ ﻭﻣﻦ ﻣﻌﻪ ﻓِﻲ ﺍﻟﹾﻔﹸﻠﹾﻚِ،(2)ﻓﹶﺄﹶﺧﺬﹾﻧﺎﻩ(3) ﻭﺟﻨﻮﺩﻩ
ﻭﻛﹶﻤﺎ ﻓﹸﻬِﻢ ﺍﻟﺘﺮﺗِﻴﺐ ﰲ ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺇِﺫﹶﺍ ﺯﻟﹾﺰِﻟﹶﺖِ ﺍﻟﹾﺄﹶ ﺭﺽ ﺯِﻟﹾﺰﺍﻟﹶﻬﺎ ﻭﺃﹶﺧﺮﺟﺖِ ﺍﻟﹾﺄﹶ ﺭﺽ ﺃﹶﺛﹾﻘﹶﺎﻟﹶﻬﺎ ﻭﻗﹶﺎﻝﹶ
ﺍﻟﹾﺈِﻧﺴﺎﻥﹸ ﻣﺎ ﻟﹶﻬﺎ ،(5)ﻭﺃﹶﻭﺣﻴﻨﺎ ﺇِﻟﹶﻰ ﺇِﺑﺮﺍﻫِﻴﻢ ﻭﺇِﺳﻤﺎﻋِﻴﻞﹶ ﻭﺇِﺳﺤﺎﻕ ﻭﻳﻌﻘﹸﻮﺏ ﻭﺍﻷَﺳﺒﺎﻁِ ،(6)ﻭﻛﹶﻤـﺎ
) (7
ﻓﹸﻬِﻢ ﻋﻠﹶﻰ ﻋﻜﹾﺲِ ﺍﻟﺘﺮﺗِﻴﺐِ ﰲ ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ:ﻭﺇِﺫﹾ ﺃﹶﺧﺬﹾﻧﺎ ﻣِﻦ ﺍﻟﻨﺒِﻴﲔ ﻣِﻴﺜﹶﺎﻗﹶﻬﻢ ﻭﻣِﻨﻚ ﻭﻣِﻦ ﻧـﻮﺡٍ
ﻛﹶﺬﹶﻟِﻚ ﻳﻮﺣِﻲ ﺇِﻟﹶﻴﻚ ﻭﺇِﻟﹶﻰ ﺍﻟﱠﺬِﻳﻦ ﻣِﻦ ﻗﹶﺒﻠِﻚ ،(8)ﺍﻟﱠﺬِﻱ ﺧﻠﹶﻘﹶﻜﹸـﻢ ﻭﺍﻟﱠـﺬِﻳﻦ ﻣِـﻦ ﻗﹶـﺒﻠِﻜﹸﻢ/(9)
]48ﻭ[ ﻭﻋِﻴﺴﻰ ﻭﺃﹶﻳﻮﺏ (10) ﻭﺍﺳﺠﺪِﻱ ﻭﺍﺭﻛﹶﻌِﻲ ،(11)ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ﺇِﺧﺒﺎﺭﺍ ﻋﻦ ﻣﻨﻜِﺮِﻱ ﺍﻟﺒﻌﺚِ :ﺇِﻥﹾ
ﻫِﻲ ﺇِﻟﱠﺎ ﺣﻴﺎﺗﻨﺎ ﺍﻟﺪﻧﻴﺎ ﻧﻤﻮﺕ ﻭﻧﺤﻴﺎ ﻭﻣﺎ ﻧﺤﻦ ﺑِﻤﺒﻌﻮﺛِﲔ ،(12) ﻭﻟﹶﻮ ﻛﹶﺎﻧﺖ ﻟِﻠﺘﺮﺗِﻴﺐِ ﻟﹶﻜﹶـﺎﻥﹶ ﺍِﻋﺘِﺮﺍﻓﹰـﺎ
) (13
ﻟِﻠﹾﺤﻴﺎﺓِ ﺑﻌﺪ ﺍﻟﹾﻤﻤﺎﺕِ.
ﻭ"ﺍﻟﻔﹶﺎﺀُ"ﻟِﻠﺘﺮﺗِﻴﺐِ ﻭﺍﻟﺘﻌﻘِﻴﺐِ ﻓﹶﺈِﺫﹶﺍ ﻗِﻴﻞﹶ:ﺟﺎﺀَ ﺯﻳﺪ ﻓﹶﻌﻤﺮﻭ ،ﻭﻛﹶﺎﻥﹶ ﻣﻌﻨﺎﻩ ﺃﹶﻥﱠ ﻣﺠِﻲﺀَ ﻋﻤﺮٍﻭ ﻭﺍﻗِﻊ ﺑﻌﺪ ﻣﺠِﻲﺀِ
) (14
ﺯﻳﺪٍ ﻣﺘﺼِﻼﹰ ﺑِﻪِ ﻣِﻦ ﻏﹶﲑِ ﺗﺮﺍﺥٍ ﻭﺗﻌﻘِﻴﺐ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﺑِﺤﺴﺐِ ﺣﺎﻟِﻪِ ،ﺗﻘﹰﻮﻝﹸ :ﺩﺧﻠﹾﺖ ﻣﻜﱠﺔﹶ ﻓﹶﺎﻟﹾﻤﺪِﻳﻨﺔﹶ
) (1ﺍﻟﺒﻘﺮﺓ ،ﻣﻦ ﺍﻵﻳﺔ ،127ﻭﲤﺎﻣﻬﺎ :ﻭﺇِﺫﹾ ﻳﺮﻓﹶﻊ ﺇِﺑﺮﺍﻫِﻴﻢ ﺍﻟﹾﻘﹶﻮﺍﻋِﺪ ﻣِﻦ ﺍﻟﹾﺒﻴﺖِ ﻭﺇِﺳﻤﺎﻋِﻴﻞﹸ ﺭﺑﻨﺎ ﺗﻘﹶﺒﻞﹾ ﻣِﻨﺎ ﺇِﻧﻚ ﺃﹶﻧﺖ ﺍﻟﺴﻤِﻴﻊ ﺍﻟﹾﻌﻠِﻴﻢ.
) (2ﺍﻟﺸﻌﺮﺍﺀ ،ﻣﻦ ﺍﻵﻳﺔ ،119ﻭﲤﺎﻣﻬﺎ :ﻓﹶﺄﹶﳒﹶﻴﻨﺎﻩ ﻭﻣﻦ ﻣﻌﻪ ﻓِﻲ ﺍﻟﹾﻔﹸﻠﹾﻚِ ﺍﻟﹾﻤﺸﺤﻮﻥِ .
) (3ﰲ )ﺃ( ﻓﺄﻏﺮﻗﻨﺎﻩ ،ﻭﻫﻮ ﺳﻬﻮ ﻭﺍﺿﺢ ﻣﻦ ﺍﻟﻨﺎﺳﺦ.
) (4ﺍﻟﻘﺼﺺ ،ﻣﻦ ﺍﻵﻳﺔ ،40ﻭﲤﺎﻣﻬﺎ :ﻓﹶﺄﹶﺧﺬﹾﻧﺎﻩ ﻭﺟﻨﻮﺩﻩ ﻓﹶﻨﺒﺬﹾﻧﺎﻫﻢ ﻓِﻲ ﺍﻟﹾﻴﻢ ﻓﹶﺎﻧﻈﹸﺮ ﻛﹶﻴﻒ ﻛﹶﺎﻥﹶ ﻋﺎﻗِﺒﺔﹸ ﺍﻟﻈﱠﺎﻟِﻤِﲔ
) (5ﺍﻟﺰﻟﺰﻟﺔ.03-01
) (6ﺍﻟﻨﺴﺎﺀ ،ﻣﻦ ﺍﻵﻳﺔ ،163ﻭﲤﺎﻣﻬﺎ :ﺇِﻧﺎ ﺃﹶﻭﺣﻴﻨﺎ ﺇِﻟﹶﻴﻚ ﻛﹶﻤﺎ ﺃﹶﻭﺣﻴﻨﺎ ﺇِﻟﹶﻰ ﻧﻮﺡٍ ﻭﺍﻟﻨﺒِﻴﲔ ﻣِﻦ ﺑﻌﺪِﻩِ ﻭﺃﹶﻭﺣﻴﻨﺎ ﺇِﻟﹶـﻰ ﺇِﺑـﺮﺍﻫِﻴﻢ
ﻭﺇِﺳﻤﺎﻋِﻴﻞﹶ ﻭﺇِﺳﺤﺎﻕ ﻭﻳﻌﻘﹸﻮﺏ ﻭﺍﻷَﺳﺒﺎﻁِ ﻭﻋِﻴﺴﻰ ﻭﺃﹶﻳﻮﺏ ﻭﻳﻮﻧﺲ ﻭﻫﺎﺭﻭﻥﹶ ﻭﺳﻠﹶﻴﻤﺎﻥﹶ ﻭﺁﺗﻴﻨﺎ ﺩﺍﻭﻭﺩ ﺯﺑﻮﺭﺍﹰ .
) (7ﺍﻷﺣﺰﺍﺏ ،ﻣﻦ ﺍﻵﻳﺔ 07ﻭﲤﺎﻣﻬﺎ :ﻭﺇِﺫﹾ ﺃﹶﺧﺬﹾﻧﺎ ﻣِﻦ ﺍﻟﻨﺒِﻴﲔ ﻣِﻴﺜﹶﺎﻗﹶﻬﻢ ﻭﻣِﻨﻚ ﻭﻣِﻦ ﻧﻮﺡٍ ﻭﺇِﺑﺮﺍﻫِﻴﻢ ﻭﻣﻮﺳﻰ ﻭﻋِﻴﺴﻰ ﺍﺑـﻦِ
ﻣﺮﻳﻢ ﻭﺃﹶﺧﺬﹾﻧﺎ ﻣِﻨﻬﻢ ﻣﻴﺜﹶﺎﻗﺎﹰ ﻏﹶﻠِﻴﻈﺎﹰ .
) (8ﺍﻟﺸﻮﺭﻯ ،ﻣﻦ ﺍﻵﻳﺔ ،03ﻭﲤﺎﻣﻬﺎ :ﻛﹶﺬﹶﻟِﻚ ﻳﻮﺣِﻲ ﺇِﻟﹶﻴﻚ ﻭﺇِﻟﹶﻰ ﺍﻟﱠﺬِﻳﻦ ﻣِﻦ ﻗﹶﺒﻠِﻚ ﺍﻟﻠﱠﻪ ﺍﻟﹾﻌﺰِﻳﺰ ﺍﻟﹾﺤﻜِﻴﻢ.
) (9ﺍﻟﺒﻘﺮﺓ ،ﻣﻦ ﺍﻵﻳﺔ ،21ﻭﲤﺎﻣﻬﺎ :ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺍﻋﺒﺪﻭﺍﹾ ﺭﺑﻜﹸﻢ ﺍﻟﱠﺬِﻱ ﺧﻠﹶﻘﹶﻜﹸﻢ ﻭﺍﻟﱠﺬِﻳﻦ ﻣِﻦ ﻗﹶﺒﻠِﻜﹸﻢ ﻟﹶﻌﻠﱠﻜﹸﻢ ﺗﺘﻘﹸﻮﻥﹶ .
)(10ﺍﻟﻨﺴﺎﺀ ،ﻣﻦ ﺍﻵﻳﺔ.163
) (11ﺁﻝ ﻋﻤﺮﺍﻥ ،ﻣﻦ ﺍﻵﻳﺔ ،43ﻭﲤﺎﻣﻬﺎ :ﻳﺎ ﻣﺮﻳﻢ ﺍﻗﹾﻨﺘِﻲ ﻟِﺮﺑﻚِ ﻭﺍﺳﺠﺪِﻱ ﻭﺍﺭﻛﹶﻌِﻲ ﻣﻊ ﺍﻟﺮﺍﻛِﻌِﲔ
) (12ﺍﳌﺆﻣﻨﻮﻥ.37
) (13ﺭﺃﻯ ﺍﻟﻔﺮﺍﺀ)ﺕ207ﻫـ( ﺃﻥ ﺍﻟﻮﺍﻭ ﺗﻔﻴﺪ ﺍﻟﺘﺮﺗﻴﺐ ﻭﺧﺎﻟﻔﻪ ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﺍﻷﻧﺒﺎﺭﻱ ﰲ ﺫﻟﻚ .ﻳﻨﻈﺮ :ﺃﺳـﺮﺍﺭ ﺍﻟﻌﺮﺑﻴـﺔ:
ﺹ ،220ﻭﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ.569/1:
) (14ﺍﳌﺪﻳﻨﺔ :ﻣﺪﻳﻨﺔ ﺍﻟﺮﺳﻮﻝ ﺍﳌﻌﺮﻭﻓﺔ ﳍﺎ ﳔﻴﻞ ﻛﺜﲑﺓ ﻭﻣﻴﺎﻩ ،ﻟﻠﻤﺪﻳﻨﺔ ﺳﻮﺭ ،ﻭﺍﳌﺴﺠﺪ ﰲ ﳓﻮ ﻭﺳـﻄﻬﺎ ،ﳍـﺎ ﺗـﺴﻌﺔ
ﻭﻋﺸﺮﻭﻥ ﺍﲰﺎ ﻣﻨﻬﺎ :ﻃﻴﺒﺔ ،ﻭﺍﳌﺒﺎﺭﻛﺔ ،ﻭﺍﻟﺸﺎﻓﻴﺔ .ﻳﻨﻈﺮ :ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ.97/5:
188
) (1
ﺇِﺫﹶﺍ ﻟﹶﻢ ﻳﻜﹸﻦ ﺑﻴﻨﻬﻤﺎ ﺇِﻻﱠ ﻣﺴﺎﻓﹶﺔﹸ ﺍﻟﻄﱠﺮِﻳﻖِ ﻭﺗﺰﻭﺝ ﻓﹶﻮﻟِﺪ ﻟﹶﻪ ﺇِﺫﹶﺍ ﻟﹶﻢ ﻳﻜﹸﻦ ﺑﻴﻦ ﺍﻟﺰﻭﺍﺝِ ﻭﺍﻟﻮِﻻﹶﺩﺓِ ﺇِﻻﱠ ﺃﹶﻣـﺪ
) (2
ﺍﻟﹾﺤﻤﻞِ.
ﻭﺃﹶﻣﺎ ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ :ﻭﻛﹶﻢ ﻣﻦ ﻗﹶﺮﻳﺔٍ ﺃﹶﻫﻠﹶﻜﹾﻨﺎﻫﺎ ﻓﹶﺠﺎﺀﻫﺎ ﺑﺄﹾﺳﻨﺎ ،(3)ﻓﹶﻤﻌﻨﺎﻫـﺎ –ﻭﺍﷲُ ﺃﹶﻋﻠﹶـﻢ -ﺃﹶﺭﺩﻧـﺎ
ﺇِﻫﻼﹶﻛﹶﻬﺎ؛ ﻟِﺄﹶﻥﱠ ﺍﳍﹶﻼﹶﻙ ﺇِﻧﻤﺎ ﻳﻜﹸﻮﻥﹸ ﺑﻌﺪ ﻣﺠِﻲﺀِ ﺍﻟﺒﺄﹾﺱِ ،ﻭﻧﻈِﲑﻩ ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ :ﻓﹶﺈِﺫﹶﺍ ﻗﹶﺮﺃﹾﺕ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﻓﹶﺎﺳﺘﻌِﺬﹾ
) (4
ﺑِﺎﻟﻠﹼﻪِ ﻣِﻦ ﺍﻟﺸﻴﻄﹶﺎﻥِ ﺍﻟﺮﺟِﻴﻢِ
ﻭﻟِﻠﹾﻔﹶﺎﺀِ ﻣﻌﲎ ﺁﺧﺮ ،ﻭﻫﻮ ﺍﻟﺴﺒﺒِﻴﺔﹸ ،ﻭﺫﹶﻟِﻚ ﻏﹶﺎﻟِﺒﺎ ﰲ ﻋﻄﹾﻒِ ﺍﻟﹾﺠﻤﻞِ ﳓﻮ ﻗﹶﻮﻟِﻚ :ﺳـﺎﻓﹶﺮ ﻓﹶﻐـﻨِﻢ
ﻓﹶﺎﻟﺘﻌﻘِﻴﺐ ﻭﺍﻟﺴﺒﺒﻴﺔﹸ ﻣﻮﺟﻮﺩﺍﻥِ؛ ﻷَﻥﱠ ﺍﻟﺴﻔﹶﺮ ﺳﺒﺐ ﺍﻟﻐﻨِﻴﻤﺔِ ،ﻭﻫِﻲ ﻭﺍﻗِﻌﺔﹲ ﻋﻘِﺐ ﺍﻟﺴﻔﹶﺮِ ،ﻭﻣِﺜﹾﻠﹶـﻪ :ﺳـﻬﺎ
) (5
ﻓﹶﺴﺠﺪ ،ﻭﺯﻧﺎ ﻓﺮﺟِﻢ ،ﻭﺳﺮﻕ ﻓﹶﻘﹸ ِﻄﻊ ،ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻓﹶﺘﻠﹶﻘﱠﻰ ﺁﺩﻡ ﻣِﻦ ﺭﺑﻪِ ﻛﹶﻠِﻤﺎﺕٍ ﻓﹶﺘﺎﺏ ﻋﻠﹶﻴـﻪِ
ﻭﻟِﺪﻻﹶﻟﹶﺘِﻬﺎ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ ﺍﹸﺳﺘﻌِﲑﺕ ﻟِﻠﺮﺑﻂِ ﰲ ﺟﻮﺍﺏِ ﺍﻟﺸﺮﻁِ ،ﳓﻮ :ﻣﻦ ﻳﺄﹾﺗِﻨِﻲ ﻓﹶﺄﹶﻧﺎ ﺃﹸﻛﹾﺮِﻣﻪ ،ﻭﻟِﻬﺬﹶﺍ ﺇِﺫﹶﺍ ﻗِﻴﻞﹶ:
ﻣﻦ ﺩﺧﻞﹶ ﺩﺍﺭِﻱ ﻓﹶﻠﹶﻪ ﺩِﺭﻫﻢ ،(6)ﺃﹶﻓﹶﺎﺩ ﺍِﺳﺘِﺤﻘﹶﺎﻕ ﺍﻟﺪﺭﻫﻢ ﺑِﺎﻟﺪﺧﻮﻝِ ،ﻭﻟﹶﻮ ﺣﺬِﻓﹶﺖِ ﺍﻟﻔﹶﺎﺀُ ﺍﹸﺣﺘﻤِﻞﹶ ﺫﹶﻟِـﻚ،
ﻭﺍﹸﺣﺘﻤِﻞﹶ ﺍﻹِﻗﹾﺮﺍﺭ ﺑِﺎﻟﺪﺭﻫﻢِ ،ﻭﻗﹶﺪ ﺗﺘﺨﻠﱠﻰ ﺍﻟﻔﹶﺎﺀُ ﺍﻟﺮﺍﺑِﻄﹶﺔﹸ ﻟِﻠﺠﻤﻞِ ﻋﻦ ﻫﺬﹶﺍ ﺍﻟﹾﻤﻌﻨﻰ ﻛﻘﻮﻟِﻪ ﺗﻌﺎﱃ :ﺍﻟﱠـﺬِﻱ
ﺧﻠﹶﻖ ﻓﹶﺴﻮﻯ ﻭﺍﻟﱠﺬِﻱ ﻗﹶﺪﺭ ﻓﹶﻬﺪﻯ ﻭﺍﻟﱠﺬِﻱ ﺃﹶﺧﺮﺝ ﺍﻟﹾﻤﺮﻋﻰ ﻓﹶﺠﻌﻠﹶﻪ ﻏﹸﺜﹶﺎﺀً ﺃﹶﺣﻮﻯ ،(7)ﻭﺍﹸﻋﺘـﺮِﺽ ﻋﻠﹶـﻰ
ﻛﹶﻮﻥِ ﺍﻟﻔﹶﺎﺀِ ﻟِﻠﺘﻌﻘِﻴﺐِ ،ﻭﺃﹸﺟِﻴﺐ ﺑِﺄﻥﱠ ﺍﻟﺘﻘﺪِﻳﺮ :ﻓﹶﻤﻀﺖ ﻣﺪﺓﹲ ﻓﹶﺠﻌﻠﹶﻪ ﻏﹸﺜﹶﺎﺀً ﺃﹶﺣﻮﻯ ،(8)ﺃﻭ ﺑﺄﻥﱠ ﺍﻟﻔﹶـﺎﺀَ
) (9
ﻧﺎﺋِﺒﺔﹲ ﻋﻦ" ﺛﹸﻢ "ﻛﹶﻤﺎ ﺟﺎﺀَ ﰲ ﻋﻜﹾﺴِﻪِ.
ﻭ"ﺛﹰُﻢ-"ﺑِﻀﻢ ﺍﻟﹾﻤﺜﹶﻠﱠﺜﹶﺔِ-ﻟِﻠﺘﺮﺗِﻴﺐِ ﻭﺍﻟﺘﺮﺍﺧِﻲ ،ﻓﹶﺈِﺫﹶﺍ ﻗِﻴﻞﹶ:ﺟﺎﺀَ ﺯﻳﺪ ﺛﹸﻢ ﻋﻤﺮﻭ،ﻛﹶﺎﻥﹶ ﻣﻌﻨﺎﻩ ﺃﻥﱠ ﻣﺠِﻲﺀَ
]48ﻅ[ ﻋﻤﺮﻭ ﻭﺍﻗِﻊ ﺑﻌﺪ ﻣﺠِﻲﺀِ ﺯﻳﺪٍ ﺑِﻤﻬﻠﹶﺔٍ) ،(10ﻭﺃﻣﺎ ﻗﻮﻟﹸﻪ /ﺗﻌﺎﱃ :ﻭﻟﹶﻘﹶﺪ ﺧﻠﹶﻘﹾﻨﺎﻛﹸﻢ ﺛﹸﻢ ﺻﻮﺭﻧﺎﻛﹸﻢ ﺛﹸﻢ ﻗﹸﻠﹾﻨـﺎ
) (1ﺍﻷﻋﺮﺍﻑ ،ﻣﻦ ﺍﻵﻳﺔ ،11ﻭﲤﺎﻣﻬﺎ :ﻭﻟﹶﻘﹶﺪ ﺧﻠﹶﻘﹾﻨﺎﻛﹸﻢ ﺛﹸﻢ ﺻﻮﺭﻧﺎﻛﹸﻢ ﺛﹸﻢ ﻗﹸﻠﹾﻨﺎ ﻟِﻠﹾﻤﻶﺋِﻜﹶﺔِ ﺍﺳﺠﺪﻭﺍﹾ ﻵﺩﻡ ﻓﹶﺴﺠﺪﻭﺍﹾ ﺇِﻻﱠ ﺇِﺑﻠِﻴﺲ
ﻟﹶﻢ ﻳﻜﹸﻦ ﻣﻦ ﺍﻟﺴﺎﺟِﺪِﻳﻦ.
) (2ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﳋﻔﻴﻒ ﰲ ﺩﻳﻮﺍﻥ ﺃﰊ ﻧﻮﺍﺱ ،ﺗﺢ :ﺳﻠﻴﻢ ﺧﻠﻴﻞ ﻗﻬﻮﺟﻲ ،ﺩﺍﺭ ﺍﳉﻴـﻞ ،ﺑـﲑﻭﺕ1422 ،ﻫــ2003-ﻡ:
ﺹ ،294ﻣﻦ ﻗﺼﻴﺪﺓ ﻣﺪﺡ .ﻭﺻﻮﺍﺏ ﻋﺠﺰﻩ:
ﻗﺒﻠـﻪ ،ﺛﹸﻢ ﻗﺒـﻞ ﺫﻟﻚ ﺟﺪﻩ ............................
ﻭﻫﻮ ﺃﺑﻮ ﻋﻠﻲ ﺍﳊﺴﻦ ﺑﻦ ﻫﺎﻧﺊ ﺍﳊﻜﻤﻲ ﺍﳌﻌﺮﻭﻑ ﺑﺄﰊ ﻧﻮﺍﺱ ،ﻭﻟﺪ ﺑﺎﻷﻫﻮﺍﺯ ﻣﻦ ﺑﻼﺩ ﻓﺎﺭﺱ ﺳﻨﺔ145ﻫـ ،ﻣﻦ ﺃﺭﻭﻣـﺔ
ﻓﺎﺭﺳﻴﺔ ،ﻧﺸﺄ ﰲ ﺍﻟﺒﺼﺮﺓ ،ﺭﺣﻞ ﺇﱃ ﺍﻟﻜﻮﻓﺔ ﻓﺄﺧﺬ ﻋﻦ ﺃﺋﻤﺘﻬﺎ ﻋﻠﻮﻡ ﺍﻟﻠﻐﺔ ﻭﺍﻷﺩﺏ ،ﻭﺃﺟﺎﺩ ﺍﻟـﺸﻌﺮ ﰲ ﺍﻟﻐـﺰﻝ ﻭﺍـﻮﻥ
ﻭﻭﺻﻒ ﻛﺆﻭﺱ ﺍﳋﻤﺮ ،ﺗﻮﰲ ﺳﻨﺔ199ﻫـ ،ﺗﺮﻙ ﺩﻳﻮﺍﻥ ﺷﻌﺮ .ﻳﻨﻈﺮ :ﺍﻟﺸﻌﺮ ﻭﺍﻟﺸﻌﺮﺍﺀ :ﺹ.543
) (3ﻳﻨﻈﺮ :ﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ.330
) (4ﺑﺘﺎﺀ ﺳﺎﻛﻨﺔ ،ﻭﻣﺘﺤﺮﻛﺔ ،ﻭﻗﺪ ﺗﺒﺪﻝ ﺛﺎﺅﻫﺎ ﺑﻔﺎﺀ ،ﻓﻴﻘﺎﻝ ﻓﻢ .ﻳﻨﻈﺮ :ﺍﺭﺗﺸﺎﻑ ﺍﻟﻀﺮﺏ.639/2:
) (5ﻳﻨﻈﺮ :ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ،378 ،337/3:ﻭﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ ،332ﻭﺣﺎﺷﻴﺔ ﺍﺑﻦ ﺍﳊﺎﺝ :ﺹ.98
) (6ﺍﳌﺎﺋﺪﺓ ،ﻣﻦ ﺍﻵﻳﺔ ،89ﻭﲤﺎﻣﻬﺎ :ﻻﹶ ﻳﺆﺍﺧِﺬﹸﻛﹸﻢ ﺍﻟﻠﹼﻪ ﺑِﺎﻟﻠﱠﻐﻮِ ﻓِﻲ ﺃﹶﻳﻤﺎﻧِﻜﹸﻢ ﻭﻟﹶـﻜِﻦ ﻳﺆﺍﺧِﺬﹸﻛﹸﻢ ﺑِﻤـﺎ ﻋﻘﱠـﺪﺗﻢ ﺍﻷَﻳﻤـﺎﻥﹶ
ﻓﹶﻜﹶﻔﱠﺎﺭﺗﻪ ﺇِﻃﹾﻌﺎﻡ ﻋﺸﺮﺓِ ﻣﺴﺎﻛِﲔ ﻣِﻦ ﺃﹶﻭﺳﻂِ ﻣﺎ ﺗﻄﹾﻌِﻤﻮﻥﹶ ﺃﹶﻫﻠِﻴﻜﹸﻢ ﺃﹶﻭ ﻛِﺴﻮﺗﻬﻢ ﺃﹶﻭ ﺗﺤﺮِﻳﺮ ﺭﻗﹶﺒﺔٍ ﻓﹶﻤﻦ ﻟﱠﻢ ﻳﺠِﺪ ﻓﹶﺼِﻴﺎﻡ ﺛﹶﻼﹶﺛﹶـﺔِ
ﺃﹶﻳﺎﻡٍ ﺫﹶﻟِﻚ ﻛﹶﻔﱠﺎﺭﺓﹸ ﺃﹶﻳﻤﺎﻧِﻜﹸﻢ ﺇِﺫﹶﺍ ﺣﻠﹶﻔﹾﺘﻢ ﻭﺍﺣﻔﹶﻈﹸﻮﺍﹾ ﺃﹶﻳﻤﺎﻧﻜﹸﻢ ﻛﹶﺬﹶﻟِﻚ ﻳﺒﻴﻦ ﺍﻟﻠﹼﻪ ﻟﹶﻜﹸﻢ ﺁﻳﺎﺗِﻪِ ﻟﹶﻌﻠﱠﻜﹸﻢ ﺗﺸﻜﹸﺮﻭﻥﹶ .
) (7ﻫﻜﺬﺍ ﰲ )ﺃ( ،ﻭﻫﻮ ﺳﻬﻮ ﻭﺍﺿﺢ ﻣﻦ ﺍﻟﻨﺎﺳﺦ.
) (8ﺍﻟﻨﻮﺭ ،ﻣﻦ ﺍﻵﻳﺔ ،61ﻭﲤﺎﻣﻬﺎ :ﻟﹶﻴﺲ ﻋﻠﹶﻰ ﺍﻟﹾﺄﹶﻋﻤﻰ ﺣﺮﺝ ﻭﻟﹶﺎ ﻋﻠﹶﻰ ﺍﻟﹾﺄﹶﻋﺮﺝِ ﺣﺮﺝ ﻭﻟﹶﺎ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺮِﻳﺾِ ﺣﺮﺝ ﻭﻟﹶﺎ ﻋﻠﹶـﻰ
ﺃﹶﻧﻔﹸﺴِﻜﹸﻢ ﺃﹶﻥ ﺗﺄﹾﻛﹸﻠﹸﻮﺍ ﻣِﻦ ﺑﻴﻮﺗِﻜﹸﻢ ﺃﹶﻭ ﺑﻴﻮﺕِ ﺁﺑﺎﺋِﻜﹸﻢ ﺃﹶﻭ ﺑﻴﻮﺕِ ﺃﹸﻣﻬﺎﺗِﻜﹸﻢ ﺃﹶﻭ ﺑﻴﻮﺕِ ﺇِﺧﻮﺍﻧِﻜﹸﻢ ﺃﹶﻭ ﺑﻴﻮﺕِ ﺃﹶﺧﻮﺍﺗِﻜﹸﻢ ﺃﹶﻭ ﺑﻴـﻮﺕِ
ﺃﹶﻋﻤﺎﻣِﻜﹸﻢ ﺃﹶﻭ ﺑﻴﻮﺕِ ﻋﻤﺎﺗِﻜﹸﻢ ﺃﹶﻭ ﺑﻴﻮﺕِ ﺃﹶﺧﻮﺍﻟِﻜﹸﻢ ﺃﹶﻭ ﺑﻴﻮﺕِ ﺧﺎﻟﹶﺎﺗِﻜﹸﻢ ﺃﹶﻭ ﻣﺎ ﻣﻠﹶﻜﹾﺘﻢ ﻣﻔﹶﺎﺗِﺤﻪ ﺃﹶﻭ ﺻﺪِﻳﻘِﻜﹸﻢ ﻟﹶﻴﺲ ﻋﻠﹶﻴﻜﹸﻢ ﺟﻨﺎﺡ
ﺃﹶﻥ ﺗﺄﹾﻛﹸﻠﹸﻮﺍ ﺟﻤِﻴﻌﺎﹰ ﺃﹶﻭ ﺃﹶﺷﺘﺎﺗﺎﹰ ﻓﹶﺈِﺫﹶﺍ ﺩﺧﻠﹾﺘﻢ ﺑﻴﻮﺗﺎﹰ ﻓﹶﺴﻠﱢﻤﻮﺍﹾ ﻋﻠﹶﻰ ﺃﹶﻧﻔﹸﺴِﻜﹸﻢ ﺗﺤِﻴﺔﹰ ﻣﻦ ﻋِﻨﺪِ ﺍﻟﻠﱠﻪِ ﻣﺒﺎﺭﻛﹶﺔﹰ ﻃﹶﻴﺒﺔﹰ ﻛﹶﺬﹶﻟِﻚ ﻳﺒﻴﻦ ﺍﻟﻠﱠﻪ ﻟﹶﻜﹸﻢ
ﺍﻟﹾﺂﻳﺎﺕِ ﻟﹶﻌﻠﱠﻜﹸﻢ ﺗﻌﻘِﻠﹸﻮﻥ .
190
ﻭﻗﹶﻮﻟِﻚ :ﺟﺎﻟِﺲِ ﺍﻟﻔﹸﻘﹶﻬﺎﺀَ ﺃﹶﻭ ﺍﻟﻘﹸﺮﺍﺀَ ،ﻭﺍﻟﻔﹶﺮﻕ ﺑﻴﻨﻬﻤﺎ ﺃﹶﻥﱠ ﺍﻟﺘﺨﻴِﲑ ﻻﹶ ﻳﺘﺄﹶﺗﻰ) (1ﺟﻮﺍﺯ ﺍﻟﹾﺠﻤﻊِ ﺑِﻤـﺎ
ﻗﹶﺒﻠﹶﻬﺎ ،ﻭﻣﺎ ﺑﻌﺪﻫﺎ ،ﻭِﺍﻹِﺑﺎﺣﺔﹸ ﻳﺘﺄﹶﺗﻰ) ،(2ﺃﹶﻻﹶ ﺗﺮﻯ ﺃﻧﻪ ﻻﹶ ﻳﺠﻮﺯ ﻟﹶﻪ ﺍﻟﹾﺠﻤﻊ ﺑﲔ ﺗﺰﻭِﻳﺞِ ﻫِﻨﺪٍ ﻭﺃﹸﺧﺘِﻬﺎ ﻭﻟﹶﻪ ﺃﹶﻥﹾ
ﻳﺠﺎﻟِﺲ ﺍﻟﻔﹸﻘﹶﻬﺎﺀَ ﻭﺍﻟﻘﹸﺮﺍﺀَ ﺟﻤِﻴﻌﺎ.
ﻭﺍﻟﺸﻚ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻗﹶﺎﻟﹸﻮﺍ ﻟﹶﺒِﺜﹾﻨﺎ ﻳﻮﻣﺎﹰ ﺃﹶﻭ ﺑﻌﺾ ﻳﻮﻡٍ ،(3)ﻭﻗﻮﻟِﻚ :ﻋِﻨـﺪِﻱ ﺯﻳـﺪ ﺃﹶﻭ
ﻋﻤﺮﻭ ،ﺇِﺫﹶﺍ ﻟﹶﻢ ﺗﻌﻠﹶﻢ ﺃﻳﻬﻤﺎ ﻋِﻨﺪﻙ ،ﻭﺍﻟﺘﺸﻜِﻴﻚ ،ﻭﻳﻌﺒﺮ ﻋﻨﻪ ﺑِﺎﻹِﺑﻬﺎﻡِ ﺃﹶﻳﻀﺎ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﺇِﻧـﺎ ﺃﹶﻭ
ﺇِﻳﺎﻛﹸﻢ ﻟﹶﻌﻠﹶﻰ ﻫﺪﻯ ﺃﹶﻭ ﻓِﻲ ﺿﻠﹶﺎﻝٍ ﻣﺒِﲔٍ ،(4)ﻭﺃﹶﺭﺳﻠﹾﻨﺎﻩ ﺇِﻟﹶﻰ ﻣِﺌﹶﺔِ ﺃﹶﻟﹾﻒٍ ﺃﹶﻭ ﻳﺰِﻳﺪﻭﻥﹶ ،(5) ﻭﻗﹶﻮﻟِــﻚ:
ﺟﺎﺀَ ﺯﻳﺪ ﺃﹶﻭ ﻋﻤﺮﻭ ،ﺇِﺫﹶﺍ ﻛﹸﻨﺖ ﻋﺎﻟِـﻤﺎ ﺑِﺎﻟﹾﺠﺎﺋِﻲ ﻣِﻨﻬﻤﺎ ،ﻭﻟﹶﻜِﻨﻚ ﺃﺑﻬﻤﺖ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺨﺎﻃﹶﺐِ.
ﻭﺍﻟﺘﻘﺴِﻴﻢ ،ﻭﻳﻌﺒﺮ ﻋﻨﻪ ﺃﻳﻀﺎ ﺑِﺎﻟﺘﻔﹾﺼِﻴﻞِ ]ﻭﺑِﺎﻟﺘﻮﻗِﻴﻒِ ﻭﺑِﺎﻟﺘﻔﹾﺮِﻳﻖِ[ ) ،(6ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﻗﹶﺎﻟﹸﻮﺍﹾ
ﻛﹸﻮﻧﻮﺍﹾ ﻫﻮﺩﺍﹰ ﺃﹶﻭ ﻧﺼﺎﺭﻯ ﺗﻬﺘﺪﻭﺍﹾ ،(7)ﺃﹶﻥ ﻳﻘﹶﺘﻠﹸﻮﺍﹾ ﺃﹶﻭ ﻳﺼﻠﱠﺒﻮﺍﹾ .(8) ﻭﻗﻮﻟِﻚ :(9)ﺍﻟﻜﹶﻠِﻤﺔﹸ :ﺍِﺳـﻢ ،ﺃﹶﻭ
ﻓِﻌﻞﹲ ،ﺃﹶﻭ ﺣﺮﻑ.
ﻭﺗﻜﹸﻮﻥﹸ ﻟِﻠﹾﺈِﺿﺮﺍﺏِ ﰲ ﺭﺃﹶﻱ ﺍﻟﻜﹸﻮﻓِﻴﲔ ،ﻭﺃﹶﺑِﻲ ﻋﻠِﻲ ﻭﺍﺑﻦِ ﺑﺮﻫﺎﻥﹶ) ،(10ﻭﻋﻠﹶﻴﻪ ﻗﹶﻮﻝﹸ ﺟﺮِﻳﺮٍ:
191
) (2
........................ ﻛﹶﺎﻧﻮﺍ ﺛﹶﻤﺎﻧِـﲔ ﺃﹶﻭ ﺯﺍﺩﻭﺍ) (1ﺛﹶﻤﺎﻧِﻴـﺔﹰ
ﻭﺣﻜﹶﻰ ﺍﻟﻔﹶﺮﺍﺀُ»:ﺍِﺫﹾﻫﺐ ﺇﱃ ﺯﻳﺪٍ ﺃﻭ ﺩﻉ ﺫﹶﻟِﻚ ﻓﹶﻼﹶ ﺗﺒﺮﺡِ ﺍﻟﻴﻮﻡ(3)«ﻭﺗﻜﹸﻮﻥﹸ ﺑِﻤﻌﻨﻰ ﺍﻟﻮﺍﻭِ ﺇِﺫﹶﺍ ﺃﹸﻣِﻦ ﺍﻟﻠﱠﺒﺲ/.
]49ﻭ[ ﻋِﻨﺪ ﺟﻤﺎﻋﺔٍ ﻣِﻦ ﺍﻟﻜﹸﻮﻓِﻴﲔ ﻭﻏﹶﲑِﻫِﻢ ،(4)ﻛﹶﻘﹶﻮﻝِ ﺍﻟﺸﺎﻋِﺮِ:
) (5
......................... ﺟﺎﺀَ ﺍﻟﹾﺨِﻼﹶﻓﹶﺔﹶ ﺃﻭ ﻛﹶﺎﻧﺖ ﻟﹶﻪ ﻗﹶـﺪﺭﺍ
ﺃﹶﻱ :ﻭﻛﹶﺎﻧﺖ ،ﻭ"ﺃﻡ "ﻋﻠﹶﻰ ﻗِﺴﻤﻴﻦِ :ﻣﺘﺼِﻠﹶﺔﹲ ،ﻭﻣﻨﻔﹶﺼِﻠﹶﺔﹲ ،ﻓﺎﻟﹾﻤﺘﺼِﻠﹶﺔﹸ ﻫِﻲ ﺍﻟﹾﻤﺴﺒﻮﻗﹶﺔﹸ ﺇِﻣﺎ ﺑِﻬﻤﺰﺓِ ﺍﻻِﺳﺘِﻔﹾﻬﺎ ِﻡ
ﺍﻟﹾﻤﻔﹾﻬِﻤﺔِ ﻟِﻠﺘﺴﻮِﻳﺔِ ،ﻭﻳﻜﹸﻮﻥﹸ ﻣﺎ ﺑﻌﺪﻫﺎ ﻣﺘﺼِﻼﹰ ﺑِﻤﺎ ﻗﹶﺒﻠﹶﻬﺎ ،ﻭﺗﻘﹶﻊ ﺑﻴﻦ ﺟﻤﻠﹶﺘﻴﻦِ ﰲ ﺗﺄﹾﻭِﻳﻞِ ﺍﻟﹾﻤﺼﺪﺭِ) ،(6ﳓﻮ
ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺳﻮﺍﺀٌ ﻋﻠﹶﻴﻬِﻢ ﺃﹶﺃﹶﻧﺬﹶﺭﺗﻬﻢ ﺃﹶﻡ ﻟﹶﻢ ﺗﻨﺬِﺭﻫﻢ (7) ﺃﻱ :ﺳﻮﺍﺀً ﻋﻠﹶﻴﻬِﻢ ﺍﻹِﻧﺬﹶﺍﺭ ﻭﻋﺪﻣﻪ.
ﻭﺇِﻣﺎ ﺑِﻬﻤﺰﺓٍ ﻳﻄﻠﹶﺐ ﺑِﻬﺎ "ﺃﹶﻡ "ﺍﻟﺘﻌﻴِﲔ ،ﻭﺗﻘﹶﻊ ﺑﲔ ﻣﻔﺮﺩﻳﻦِ ﳓـﻮ :ﺃﹶﻋِﻨـﺪﻙ ﺯﻳـﺪ ﺃﹶﻡ ﻋﻤـﺮﻭ؟
ﺃﹶﻱ :ﺃﻳﻬﻤﺎ ﻋِﻨﺪﻙ؟؛ ﻓﹶﺈﻧﻚ ﻗﹶﺎﻃِﻊ ﺑِﺄﹶﻥﱠ ﺃﹶﺣﺪﻫﻤﺎ ﻋِﻨﺪﻩ ،ﻭﻟﻜِﻨﻚ ﺷﺎﻙ ﰲ ﻋﻴﻨِﻪِ ،ﻭﻟِﻬﺬﹶﺍ ﻳﻜﹸﻮﻥﹸ ﺍﻟﹾﺠـﻮﺍﺏ
ﺑِﺎﻟﺘﻌﻴِﲔِ ﻻﹶ "ﺑِﻨﻌﻢ ،"ﻭﻻﹶ "ﺑِﻼﹶ" ،ﻭﺗﺴﻤﻰ "ﺃﻡ "ﻫﺬِﻩِ ﻣﻌﺎﺩِﻟﹶﺔﹰ؛ ﻷﻧﻬﺎ ﻋﺪِﻳﻠﹶﺔﹸ ﺍﻟﹾﻬﻤﺰﺓِ ﰲ ﺍﻻِﺳﺘِﻔﹾﻬﺎﻡِ ﺑِﻬﺎ ،ﺃﹶﻻﹶ
ﺗﺮﻯ ﺃﹶﻧﻚ ﺃﹶﺩﺧﻠﺖ ﺍﻟﹾﻬﻤﺰﺓ ﻋﻠﹶﻰ ﺃﹶﺣﺪِ ﺍﻻِﺳﻤﲔِ ﺍﻟﻠﱠﺬﹶﻳﻦِ ﺍِﺳﺘﻮﻯ ﺍﻟﹾﺤﻜﻢ ﰲ ﻇﻨـﻚ ﺑِﺎﻟﻨِـﺴﺒﺔِ ﺇِﻟﻴﻬِﻤـﺎ،
ﻭﺃﹶﺩﺧﻠﹾﺖ" ﺃﹶﻡ "ﻋﻠﹶﻰ ﺍﻵﺧﺮِ ﻭﻭﺳﻂﹶ) (8ﺑﻴﻨﻬﻢ (9)ﻣﺎ ﻻﹶ ﺷﻚ ﻓِﻴﻪِ ،ﻭﻫﻮ ﻗﹶﻮﻟﹸﻚ :ﻋِﻨﺪﻙ ،ﻭﻗﹶﺪ ﻋﻠِﻢ ﻣِﻤـﺎ
ﺗﻘﹶﺮﺭ ﺃﻥﱠ ﺍﻟﻮﺍﻗِﻊ ﺑﻌﺪ ﻫﻤﺰﺓِ ﺍﻟﺘﺴﻮﻳﺔِ ﻻﹶ ﻳﺴﺘﺤِﻖ ﺟﻮﺍﺑﺎ ،ﻭﺃﻥﱠ ﺍﻟﻜﹶﻼﹶﻡ ﻣﻌﻬﺎ ﺧﺒﺮ ،ﻭﺃﻧﻬﺎ ﻻﹶ ﺗﻘﹶﻊ ﺇِﻻﱠ ﺑـﻴﻦ
ﺟﻤﻠﹶﺘﻴﻦِ ،ﻭﺃﻥﱠ ﺍﻟﹾﺠﻤﻠﹶﺘﻴﻦِ ﻣﻌﻬﺎ ﰲ ﺗﺄﹾﻭﻳِﻞِ ﺍﻟﹾﻤﺼﺪﺭِ ﻭﺇِﻧﻤﺎ ﺳﻤﻴﺖ" ﺃﻡ "ﰲ ﻫﺬﹶﻳﻦِ ﻣﺘﺼِﻠﹶﺔﹰ؛ ﻷﻥﱠ ﻣﺎ ﻗﹶﺒﻠﹶﻬـﺎ
192
) (1
ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﻻﹶ ﻳﺴﺘﻐﻨﻰ ﺑِﺄﹶﺣﺪِﻫِﻤﺎ ﻋﻦِ ﺍﻵﺧﺮِ.
ﻭﺍﻟﹾﻤﻨﻔﹶﺼِﻠﹶﺔﹸ ،ﻭﺗﺴﻤﻰ ﻣﻨﻘﹶﻄِﻌﺔﹰ ﺃﻳﻀﺎ :ﻫِﻲ ﺍﻟﹾﺨﺎﻟِﻴﺔﹸ ﻣِﻦ ﺫﹶﻟِﻚ ،ﻭﻣﻌﻨﺎﻫﺎ "ﺑﻞﹾ") ،(2ﳓﻮ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ :ﺃﹶﻡ
ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﺍﻓﹾﺘﺮﺍﻩ ،(3)ﺃﹶﻱ :ﺑﻞﹾ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ،ﻭﻗﻮﻟِﻚ :ﺇِﻧﻬﺎ ﻟﹶﺈِﺑِﻞﹲ ﺃﹰﻡ ﺷﺎﺀٌ؟ ﺃﹶﻱ :ﺑﻞﹾ ﻫِﻲ ﺷﺎﺀٌ ،ﻭﺇِﺫﹶﺍ ﻭﻗﻌﺖ ﺑﻌﺪ
ﺍِﺳﺘِﻔﹾﻬﺎﻡٍ ﻗﹸﺪﺭ ﺍﻻِﺳﺘِﻔﹾﻬﺎﻡ ﺑﻌﺪﻫﺎ ﺃﹶﻳﻀﺎ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺃﹶﻟﹶﻬﻢ ﺃﹶﺭﺟﻞﹲ ﻳﻤـﺸﻮﻥﹶ ﺑِﻬـﺎ ﺃﹶﻡ ﻟﹶﻬـﻢ ﺃﹶﻳـﺪٍ
ﻳﺒﻄِﺸﻮﻥﹶ ،(4)ﺍﻟﺘﻘﺪِﻳﺮ :ﺑﻞﹾ ،ﺃﹶﻟﹶﻬﻢ ﺑِﺪﻟِﻴﻞِ ﻇﹸﻬﻮﺭِﻩِ ﺑﻌﺪﻫﺎ ﰲ ﳓﻮ :ﺃﹶﻡ ﻫﻞﹾ ﻳﺴﺘﻮﻱ ،ﻭﻻﹶ ﻳﻘﹶﻊ ﺑﻌـﺪ" ﺃﻡ"
]49ﻅ[ ﻫﺬِﻩِ ﺇِﻻﱠ ﺟﻤﻠﹶﺔﹲ .ﻗﹶﺎﻝﹶ ﺍِﺑﻦ ﻋﺼﻔﹸﻮﺭٍ» :ﻭﻟﹶﻴﺴﺖ ﻫﺬِﻩِ ﻣِﻦ ﺣﺮﻭﻑِ ﺍﻟﻌﻄﹾﻒِ«) ،(5ﻭﺇِﻣﺎ - /ﺑِﻜﹶﺴﺮِ ﺍﳍﹶﻤـﺰﺓِ
ﻭﺗﺸﺪِﻳﺪِ ﺍﻟﹾﻤِﻴﻢِ -ﺍﻟﹾﻤﺴﺒﻮﻗﹶﺔِ ﺑِﻤِﺜﹾﻠِﻬﺎ ،ﺯﻋﻢ ﺃﹶﻛﹾﺜﹶﺮ ﺍﻟﻨﺤﻮﻳِﲔ ﺃﻧﻬﺎ ﺑِﻤﻨﺰِﻟﹶﺔِ "ﺃﻭ "ﰲ ﺍﻟﻌﻄﹾﻒِ ﻭﺍﻟﹾﻤﻌﻨﻰ ،ﻭﻗﹶﺎ ﹶﻝ
ﺃﹶﺑﻮ ﻋﻠِﻲ ﻭﺍِﺑﻨﺎ ﻛِﻴﺴﺎﻥﹶ) (6ﻭﺑﺮﻫﺎﻥﹶ» :ﻣِﺜﹾﻠﹸﻬﺎ ﰲ ﺍﻟﹾﻤﻌﻨﻰ ﻓﹶﻘﹶﻂﹾ ﻭﺍﻟﻌﻄﹾﻒ ﺇﻧﻤﺎ ﻫﻮ ﺑِﺎﻟﻮﺍﻭِ ﻭﻫﺬﹶﺍ ﻫﻮ ﺍﻟﹾﺤـﻖ
) (8
ﻭﻳﺆﻳﺪﻩ ﺃﻧﻬﺎ ﻣﺠﺎﻣِﻌﺔﹲ ﻟِﻠﹾﻮﺍﻭِ ]ﻟﹸﺰﻭﻣﺎ[ ) ،(7ﻭﺍﻟﻌﺎﻃِﻒ ﻻﹶ ﻳﺪﺧﻞﹸ ﻋﻠﹶﻰ ﺍﻟﻌﺎﻃِﻒِ«.
ﻓﹶﺎﻟﺘﺨﻴِﲑ ،ﳓﻮ :ﺧﺬﹾ ﻣِﻦ ﻣﺎﱄ ﺇﻣﺎ ﺩِﺭﻫﻤﺎ ،ﻭﺇﻣﺎ ﺩِﻳﻨﺎﺭﺍ ،ﺃﹶﻭ ﺍﻹِﺑﺎﺣﺔﹸ ،ﳓﻮ :ﺟﺎﻟِﺲ ﺇﻣﺎ ﺍﻟﹾﺤـﺴﻦ
ﻭﺇِﻣﺎ ﺍِﺑﻦ ﺳِﲑِﻳﻦ ،ﻭﺍﻟﺸﻚ ﳓﻮ :ﺟﺎﺀَ ﺇِﻣﺎ ﺯﻳﺪ ﻭﺇﻣﺎ ﻋﻤﺮﻭ ،ﻭﺍﻟﺘﺸﻜِﻴﻚ ﳓﻮ :ﻋِﻨﺪِﻱ ﺇِﻣﺎ ﺯﻳـﺪ ،ﻭﺇﻣـﺎ
ﻋﻤﺮﻭ ،ﻭﺍﻟﺘﻘﹾﺴِﻴﻢ ،ﳓﻮ :ﺍﻟﻜﹶﻠِﻤﺔﹸ ﺇﻣﺎ ﺍِﺳﻢ ،ﻭﺇﻣﺎ ﻓِﻌﻞﹲ ،ﻭﺇﻣﺎ ﺣﺮﻑ ،ﻭﻗﹶﺪ ﻳﺴﺘﻐﻨﻮﻥﹶ ﻋﻦ ﺗِﻜﹾﺮﺍﺭِ "ﺇِﻣـﺎ"
"ﺑِﺄﹶﻭ ،"ﺃﹶﻭ" ﺑﺈﻻﱠ" ﻛﻘﹶﻮﻟِﻚ:ﺟﺎﺀَ ﺇﻣﺎ ﺯﻳﺪ ﺃﻭ ﻋﻤﺮﻭ ،ﻭﺇﻣﺎ ﺃﹶﻥﹾ ﺗﻔﹾﻌﻞﹶ ﻛﹶﺬﹶﺍ،ﻭﺇِﻻﱠ ﻓﹶﺎﻓﹾﻌﻞﹾ ﻛﹶﺬﹶﺍ ﻭﻗﹶﻮﻝِ ﺍﻟﺸﺎﻋِﺮِ:
ﻓﹶﺄﻋﺮِﻑ ﻣِﻨـﻚ ﻏﹶﺜﱢـﻲ ﻣِـﻦ ﺳـﻤِﻴﻨِﻲ ﻓﹶﺈﻣــﺎ ﺃﹶﻥﹾ ﺗﻜﹸــﻮﻥﹶ ﺃﹶﺧِــﻲ ﺑِــﺼِﺪﻕٍ
) (9
ﻋـــﺪﻭﺍ ﺃﹶﺗﻘِﻴـــﻚ ﻭﺗﺘﻘِﻴﻨِـــﻲ ﻭﺇِﻻﱠ ﻓﹶــــﺎﻃﱠﺮِﺣﻨِﻲ ﻭﺍﺗﺨِــــﺬﹾﻧِﻲ
"ﻭﺑﻞﹾ" ﺑِﺸﺮﻁِ ﺇِﻓﹾﺮﺍﺩِ ﻣﻌﻄﹸﻮﻓِﻬﺎ ،ﻭﺃﹶﻥﹾ ﺗﺴﺒﻖ ﺑِﺈِﻳﺠﺎﺏٍ ،ﺃﹶﻭ ﺃﹶﻣﺮٍ ،ﻭﻣﻌﻨﺎﻫﺎ ﺣِﻴﻨﺌِﺬٍ ﺳﻠﹾﺐ ﺍﻟﹾﺤﻜﹾﻢِ ﻋﻤﺎ ﻗﹶﺒﻠﹶﻬﺎ
ﻭﺟﻌﻠﹸﻪ ﻟِﻤﺎ ﺑﻌﺪﻫﺎ ﺃﹶﻭ ﻧﻬﻲٍ ﺃﹶﻭ ﻧﻔﹾﻲٍ) (1ﻭﻣﻌﻨﺎﻫﺎ ﺣِﻴﻨﺌِﺬٍ ﺗﻘﹾﺮِﻳﺮ ﺣﻜﹾﻢِ ﻣﺎ ﻗﹶﺒﻠﹶﻬﺎ ،ﻭﺟﻌﻞﹸ ﺿِﺪﻩِ ﻟِﻤﺎ ﺑﻌﺪﻫﺎ.
ﻓﹶﺎﻟﹾﺈِﻳﺠﺎﺏ ،ﳓﻮ :ﻗﹶﺎﻡ ﺯﻳﺪ ﺑﻞﹾ ﻋﻤﺮﻭ ،ﻓﹶﺎﻟﻘِﻴﺎﻡ ﺣﺎﺻِﻞﹲ ﻟِﻌﻤﺮٍﻭ ﺩﻭﻥﹶ ﺯﻳﺪٍ ﻭﻛﹶﺄﹶﻥﱠ ﺫِﻛﹾﺮ ﺯﻳﺪٍ ﻋﻠﹶـﻰ ﻭﺟـﻪِ
ﺍﻟﻐﻠﹶﻂِ .ﻭﺍﻷَﻣﺮ ،ﳓﻮ :ﺍِﺿﺮِﺏ ﺯﻳﺪﺍ ﺑﻞﹾ ﻋﻤﺮﺍ ﻭﺍﻟﻨﻬﻲ ،ﳓﻮ :ﻻﹶ ﺗﻀﺮِﺏ ﺯﻳﺪﺍ ﺑﻞﹾ ﻋﻤﺮﺍ ،ﻭﺍﻟﻨﻔﹾﻲ ،ﳓﻮ :ﻣﺎ
) (2
ﻗﹶﺎﻡ ﺯﻳﺪ ،ﺑﻞﹾ ﻋﻤﺮﻭ.
ﻭ"ﻻﹶ" ﻟِﻨﻔﹾﻲٍ ﺍﻟﹾﺤﻜﹾﻢِ ﺍﻟﺜﱠﺎﺑِﺖِ ﻟِﻤﺎ ﻗﹶﺒﻠﹶﻬﺎ ﻋﻤﺎ ﺑﻌﺪﻫﺎ ،ﻭﻳﻌﻄﹶﻒ ﺑِﻬﺎ ﺑِﺸﺮﻁِ ﺇِﻓﹾﺮﺍﺩِ ﻣﻌﻄﹸﻮﻓِﻬـﺎ ،ﻭﺃﹶﻥﹾ
ﺗﺴﺒﻖ ﺑِﺈِﻳﺠﺎﺏٍ ،ﳓﻮ :ﻗﹶﺎﻡ ﺯﻳﺪ ﻻﹶ ﻋﻤﺮﻭ ﺃﻭ ﺃﹶﻣﺮٍ ،ﳓﻮ :ﺍِﺿﺮِﺏ ﺯﻳﺪﺍ ﻻﹶ ﻋﻤﺮﺍ ،ﺃﹶﻭ ﻧِﺪﺍﺀٍ ،ﳓﻮ :ﻳﺎ ﺍِﺑـﻦ
ﺃﹸﻣﻲ) (3ﻻ ﺍِﺑﻦ ﻋﻤﻲ ،ﻭﻋﺪﻡِ ﺻِﺪﻕِ ﺃﹶﺣﺪِ ﻣﺘﻌﺎﻃِﻔﹶﻴﻬﺎ ﻋﻠﹶﻰ ﺍﻵﺧﺮِ) ،(4ﻭﺃﹶﻥﹾ ﻻﹶ ﺗﻘﹾﺘﺮِﻥﹶ ﺑِﺎﻟﻮﺍﻭِ ،ﻭﺃﻣﺎ ﳓـﻮ
ﻗﹶﻮﻟِﻚ :ﻣﺎ ﻗﹶﺎﻡ ﺯﻳﺪ ﻭﻻﹶ ﻋﻤﺮﻭ ﻓﹶﺎﻟﻮﺍﻭ ﻫِﻲ ﺍﻟﻌﺎﻃِﻔﹶﺔﹸ/.
ﻭ"ﻻﹶ" ﻟِﺘﺄﹾﻛِﻴﺪِ ﺍﻟﻨﻔﹾﻲِ ،ﻭﻟﹶﻜِﻦ- ﺑِﺴﻜﹸﻮﻥِ ﺍﻟﻨﻮﻥِ -ﻟِﻼِﺳﺘِﺪﺭﺍﻙِ،ﻭﻳﺸﺘﺮﻁﹸ ﺃﹶﻥﹾ ﺗﺴﺒﻖ ﺑِﻨﻔﹾﻲِ ،ﺃﹶﻭ ﻧﻬﻲٍ ]50ﻭ[
ﻭﺃﹶﻥﹾ ﻻﹶ ﺗﻘﹾﺘﺮِﻥﹶ ﺑِﺎﻟﻮﺍﻭِ ،ﻭﺃﹶﻥﹾ ﻳِﺄﹾﰐ ﺑﻌﺪﻫﺎ ﻣﻔﹾﺮﺩ ﳓﻮ :ﻣﺎ ﻗﹶﺎﻡ ﺯﻳﺪ ﻟﹶﻜِﻦ ﻋﻤﺮﻭ ،ﻭﻻﹶ ﺗﻀﺮِﺏ ﺯﻳـﺪﺍ ﻟﹶﻜِـ ﻦ
ﻋﻤﺮﺍ ،ﻓﹶﺈِﻥﹾ ﻭﻗﹶﻌﺖ ﺑﻌﺪﻫﺎ ﺟﻤﻠﹶﺔﹲ ﻛﹶﺎﻧﺖ ﻣﺨﻔﱠﻔﹶﺔﹰ ﻣِﻦ ﺍﻟﺜﱠﻘِﻴﻠﹶﺔِ ،ﻭﻫِﻲ ﺣِﻴﻨﺌِﺬٍ ﺣﺮﻑ ﺍِﺑﺘِﺪﺍﺀٍ (5).ﻭ"ﺣﺘﻰ" ﰲ
ﺿﻊِ ﺃﹶﺷﺎﺭ ﺇﱃ ﻗِﻠﱠﺔِ ﺍﻟﻌﻄﹾﻒِ ﺑِﻬﺎ ،ﻭﻟِﺬﹶﺍ) (6ﺃﹶﻧﻜﹶﺮﻩ ﺍﻟﻜﹸﻮﻓِﻴﻮﻥﹶ ،ﻭﺷﺮﻃﹸﻪ ﻛﹶﻮﻥﹸ ﻣﺎ ﺑﻌﺪﻫﺎ ﺍِﺳـﻤﺎﺑﻌﺾِ ﺍﻟﹾﻤﻮﺍ ِ
ﻇﹶﺎﻫِﺮﺍ ،ﻭ(7)ﻛﻮﻧﻪ ﺟﺰﺀًﺍ ﻣِﻤﺎ ﻗﹶﺒﻠﹶﻬﺎ ،ﺃﻭ ﻛﺎﻟﹾﺠﺰﺀِ ﻣِﻨﻪ ،ﻭﻛﹶﻮﻧﻪ ﻏﹶﺎﻳﺔﹰ ﻟﹶﻪ ﰲ ﺷﺮﻑٍ ﺃﻭ ﻗﹸﻮﺓٍ ،ﺃﹶﻭ ﺿِـﺪﻫِﻤﺎ
ﳓﻮ:ﻣﺎﺕ ﺍﻟﻨﺎﺱ ﺣﺘﻰ ﺍﻷَﻧﺒِﻴﺎﺀُ ،ﻓﹶﺎﻷَﻧﺒِﻴﺎﺀُ ﻏﹶﺎﻳﺔﹲ ﰲ ﺍﻟﺸﺮﻑِ ،ﻭﺯﺍﺭﱐ ﺍﻟﻨﺎﺱ ﺣﺘﻰ ﺍﳊﹶﺠﺎﻣﻮﻥﹶ ،ﻓﹶﻬﻢ ﻏﹶﺎﻳﺔﹲ
= ﺧﻼﻑ ﺍﳌﻬﺰﻭﻝ .ﻳﻨﻈﺮ :ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻣﺎﺩﰐ )ﻏﺜﺚ( ،ﻭ)ﲰﻦ( .ﻭﺍﳌﺜﻘﹼﺐ ﺍﻟﻌﺒﺪﻱ ﻫﻮ ﻋﺎﺋﺬ ﺑﻦ ﻣِﺤﺼﻦ ﺑﻦ ﺛﻌﻠﺒﺔ ﺑـﻦ
ﻭﺍﺛﻠﺔ ﻣﻦ ﻗﺒﻴﻠﺔ ﻧﻜﺮﺓ ،ﺷﺎﻋﺮ ﺟﺎﻫﻠﻲ ،ﻋﺎﺻﺮ ﻋﻤﺮﻭ ﺑﻦ ﻫﻨﺪ ،ﺳﻤﻲ ﺍﳌﺜﻘﱠﺐ ﻟﻘﻮﻟﻪ:
ﻭﺛﹶﻘﱠﺒﻦ ﺍﻟﻮﺻﺎﻭﺹ ﻟﻠﻌﻴﻮﻥ ﺭﺩﺩﻧﺎ ﲢﻴﺔ ﻭﻛﻨﻦ ﺃﺧﺮﻯ
ﻳﻨﻈﺮ :ﻃﺒﻘﺎﺕ ﺍﻟﺸﻌﺮﺍﺀ :ﺹ ،104ﻭﺍﻟﺸﻌﺮ ﻭﺍﻟﺸﻌﺮﺍﺀ :ﺹ.255
) (1ﻭﻣﻌﻨﺎﻫﺎ ...ﻧﻔﻲ ،ﺳﺎﻗﻄﺔ ﻣﻦ )ﻫـ(.
) (2ﻳﻨﻈﺮ :ﺍﺭﺗﺸﺎﻑ ﺍﻟﻀﺮﺏ.643/2:
) (3ﰲ )ﻫـ( ﺃﺧﻲ.
) (4ﻳﻨﻈﺮ :ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ،388/3:ﻭﺣﺎﺷﻴﺔ ﺍﺑﻦ ﺍﳊﺎﺝ :ﺹ.100
) (5ﻳﻨﻈﺮ :ﻣﻐﲏ ﺍﻟﻠﱠﺒﻴﺐ ،479/1:ﻭﺣﺎﺷﻴﺔ ﺍﺑﻦ ﺍﳊﺎﺝ :ﺹ ،100ﻭﺍﺧﺘﻠﻒ ﺍﻟﻜﻮﻓﻴﻮﻥ ﻭﺍﻟﺒﺼﺮﻳﻮﻥ ﰲ ﺍﻟﻌﻄﻒ ﺑﻠﻜﻦ ﺑﻌـﺪ
ﺍﻹﳚﺎﺏ ،ﻓﺄﺟﺎﺯ ﺫﻟﻚ ﺍﻟﻜﻮﻓﻴﻮﻥ ،ﻭﺃﻧﻜﺮﻩ ﺍﻟﺒﺼﺮﻳﻮﻥ .ﻳﻨﻈﺮ :ﺍﻹﻧﺼﺎﻑ ﰲ ﻣﺴﺎﺋﻞ ﺍﳋﻼﻑ ،484/2:ﻭﻣﻐﲏ ﺍﻟﻠﱠﺒﻴﺐ.211/1:
) (6ﰲ )ﻫـ( ﻭﻟﺬﻟﻚ.
) (7ﰲ )ﻫـ( ﺃﻭ.
194
) (1
ﰲ ﺍﻹِﻫﺎﻧﺔِ ﻭﺍﻟﺪﻧﺎﺀَﺓِ.
ﻭﻗﹶﺪ ﺗﻘﹶﺪﻡ ﺃﹶﻥﱠ "ﺣﺘﻰ" ﺗﻜﹸﻮﻥﹸ ﺟﺎﺭﺓﹰ ﻭﺗﻜﹸﻮﻥﹸ ﺍِﺑﺘِﺪﺍﺋِﻴﺔﹰ ،ﻭﻗﹶﺪ ﺗﺤﺘﻤِـﻞﹸ ﺍﻟﹾﻤﻌـﺎﻧِﻲ ﺍﻟﺜﹶﻼﹶﺛﹶـﺔﹶ )ﰲ ﺑﻌـﺾِ
ﺍﻟﹾﻤﻮﺍﺿِﻊِ( ،ﳓﻮ :ﺃﹶﻛﹶﻠﹾﺖ ﺍﻟﺴﻤﻜﹶﺔﹶ ﺣﺘﻰ ﺭﺃﹾﺳﻬﺎ ﺑِﺮﻓﹾﻊِ "ﺭﺃﹾﺳﻬﺎ" ،ﻓﹶﺘﻜﹸﻮﻥﹸ ﺣِﻴﻨﺌِﺬٍ) (2ﺍِﺑﺘِﺪﺍﺋِﻴـﺔﹰ ،ﻭﺑِﻨـﺼﺒِﻪِ
ﻓﹶﺘﻜﹸﻮﻥﹸ ﻋﺎﻃِﻔﹶﺔﹰ ،ﻭﺑِﺠﺮﻩِ ﻓﹶﺘﻜﹸﻮﻥﹸ ﺟﺎﺭﺓﹰ ،ﻭﺫﹶﻟِﻚ ﺑِﺤﺴﺐِ ﺍﻹِﺭﺍﺩﺓِ) ،ﻓﹶﺈﻥﹾ ﻋﻄﹶﻔﹾﺖ (ﺃﹶﻧـﺖ) ﺑِﻬـﺎ ﻋﻠﹶـﻰ
ﻣﺮﻓﹸﻮﻉٍ ﺭﻓﹶﻌﺖ (ﺍﻟﹾﻤﻌﻄﹸﻮﻑ) ﺃﹶﻭ ﻋﻠﹶﻰ ﻣﻨﺼﻮﺏٍ ﻧﺼﺒﺖ (ﺍﻟﹾﻤﻌﻄﹸﻮﻑ) ﺃﹶﻭ ﻋﻠﹶﻰ ﻣﺨﻔﹸﻮﺽٍ ﺧﻔﹶـﻀﺖ(
ﺍﻟﹾﻤﻌﻄﹸﻮﻑ) (3)ﺃﹶﻭ ﻋﻠﹶﻰ ﻣﺠﺰﻭﻡٍ ﺟﺰﻣﺖ (ﺍﻟﹾﻤﻌﻄﹸﻮﻑ .ﻭﻓﹸﻬِﻢ ﻣِﻦ ﺇِﻃﹾﻼﹶﻗِﻪِ ﺃﹶﻧﻪ ﻳﺠﻮﺯ ﻋﻄﹾﻒ ﺍﻟﻈﱠﺎﻫِﺮِ ﻋﻠﹶﻰ
ﺍﻟﻈﱠﺎﻫِﺮِ ﻭﺍﻟﹾﻤﻀﻤﺮِ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻀﻤﺮِ ،ﻭﺍﻟﻈﱠﺎﻫِﺮِ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻀﻤﺮِ ،ﻭﻋﻜﹾﺴِﻪِ ﻭﺍﻟﻨﻜِﺮﺓِ ﻋﻠﹶﻰ ﺍﻟﻨﻜِﺮﺓِ ،ﻭﺍﻟﹾﻤﻌﺮِﻓﹶـ ِﺔ
ﻋﻠﹶﻰ ﺍﻟﹾﻤﻌﺮِﻓﹶﺔِ ،ﻭﺍﻟﹾﻤﻌﺮِﻓﹶﺔِ ﻋﻠﹶﻰ ﺍﻟﻨﻜِﺮﺓِ ﻭﻋﻜﹾﺴِﻪِ ،ﻭﺍﻟﹾﻤﻔﹾﺮﺩ ،ﻭﺍﻟﹾﻤﺜﹶﻨﻰ ،ﻭﺍﻟﹾﻤﺠﻤﻮﻉ ﻭﺍﻟﹾﻤﺬﹶﻛﱠﺮ ﻭﺍﻟﹾﻤﺆﻧـﺚﹸ
ﺑﻌﻀﻬﺎ ﻋﻠﹶﻰ ﺑﻌﺾٍ ﺗﻄﹶﺎﺑﻘﹰﺎ ﺃﹶﻭ ﺗﺨﺎﻟﹸﻔﹰﺎ ﻭﻫﻮ ﻛﹶﺬﹶﻟِﻚ ،(4)ﻟﹶﻜِﻦ ﻳﺸﺘﺮﻁﹸ ﰲ ﺍﻟﻌﻄﹾﻒِ ﻋﻠﹶﻰ ﺿـﻤِﲑِ ﺍﻟﺮﻓﹾـﻊِ
) (5
ﺍﻟﹾﻤﺘﺼِﻞِ ﺍﻟﻔﹶﺼﻞﹸ ﺑِﻀﻤِﲑٍ ﻣﻨﻔﹶﺼِﻞٍ ﺃﹶﻭ ﻣﺎ ﻳﻘﹸﻮﻡ ﻣﻘﹶﺎﻣﻪ.
ﻭﻳﺸﺘﺮﻁﹸ ﰲ ﺍﻟﻌﻄﹾﻒِ ﻋﻠﹶﻰ ﺍﻟﻀﻤِﻴﺮِ ﺍﻟﹾﻤﺨﻔﹸﻮﺽِ ﺇِﻋﺎﺩﺓﹸ ﺍﻟﹾﺨﺎﻓِﺾ ﻋِﻨﺪ ﺍﻟﺒﺼﺮِﻳﲔ) ،(6)ﺗﻘﹸﻮﻝﹶ :ﻗﹶﺎﻡ
]50ﻅ[ ﺯﻳﺪ ﻭﻋﻤﺮﻭ( ،ﻭﻫﺬﹶﺍ ﻣِﺜﹶﺎﻝﹸ ﻋﻄﹾﻒِ ﺍﻻِﺳﻢِ ﺍﻟﹾﻤﺮﻓﹸﻮﻉِ ﻋﻠﹶﻰ ﻣِﺜﹾﻠِﻪ) ،ﻭﺭﺃﹶﻳﺖ ﺯﻳﺪﺍ /ﻭﻋﻤﺮﺍ( ،ﻫﺬﹶﺍ ﻣِﺜﹶـﺎﻝﹸ
ﻋﻄﹾﻒِ ﺍﻻِﺳﻢِ ﺍﻟﹾﻤﻨﺼﻮﺏِ ﻋﻠﹶﻰ ﻣِﺜﹾﻠﻪِ )ﻭﻣﺮﺭﺕ ﺑِﺰﻳﺪٍ ﻭﻋﻤﺮٍ( ،ﻫﺬﹶﺍ ﻣِﺜﹶﺎﻝﹸ ﻋﻄﹾﻒ ﺍﻻِﺳﻢِ ﺍﻟﹾﻤﺨﻔﹸﻮﺽِ ﻋﻠﹶﻰ
ﻣِﺜﹾﻠِﻪِ .ﻭﺷﺮﻁﹸ ﻋﻄﹾﻒِ ﺍﻟﻔِﻌﻞِ ﻋﻠﹶﻰ ﺍﻟﻔِﻌﻞِ ﺃﻥﹾ ﻳﺘﺤِﺪﺍ ﺯﻣﺎﻧﺎ ،ﺃﻱ :ﻓﹶﻼﹶ ﻳﻌﻄﹶﻒ ﺍﻟﹾﻤﺎﺿِﻲ ،ﻭﻻﹶ ﺍﻟﹾﺤﺎﻝﹸ ﻋﻠﹶـﻰ
ﺍﻟﹾﻤﺴﺘﻘﹾﺒﻞِ ،ﻭﻻﹶ ﺍﻟﻌﻜﹾﺲ ،ﻭﻻﹶ ﻳﺸﺘﺮﻁﹸ ﺍِﺗﺤﺎﺩ ﺍﻟﻠﱠﻔﻆِ) ،(7ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻳﻘﹾﺪﻡ ﻗﹶﻮﻣﻪ ﻳـﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣـﺔِ
ﻓﹶﺄﹶﻭﺭﺩﻫﻢ ،(8) ﻭﻣِﺜﹶﺎﻝﹸ ﻋﻄﹾﻒِ ﺍﻟﻔِﻌﻞِ ﻋﻠﹶﻰ ﺍﻟﻔِﻌﻞِ ﰲ ﺍﻟﺮﻓﹾﻊِ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ :ﺇِﻥﱠ ﻫــﺬﹶﺍ ﺍﻟﹾﻘﹸـﺮﺁﻥﹶ
ﻳِﻬـﺪِﻱ ﻟِﻠﱠﺘِﻲ ﻫِﻲ ﺃﹶﻗﹾﻮﻡ ﻭﻳﺒﺸﺮ ﺍﻟﹾﻤﺆﻣِﻨِﲔ .(9)ﻭﰲ ﺍﻟﻨﺼﺐِ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﻛﹶﺬﹶﻟِﻚ ﺟﻌﻠﹾﻨـﺎﻛﹸﻢ
ﺃﹸﻣﺔﹰ ﻭﺳﻄﺎﹰ ﻟﱢﺘﻜﹸﻮﻧﻮﺍﹾ ﺷﻬﺪﺍﺀ ﻋﻠﹶﻰ ﺍﻟﻨﺎﺱِ ﻭﻳﻜﹸﻮﻥﹶ ﺍﻟﺮﺳﻮﻝﹸ ﻋﻠﹶﻴﻜﹸﻢ ﺷﻬِﻴﺪﺍﹰ ،(1)ﻭﰲ ﺍﻟﹾﺠﺰﻡِ ]ﳓﻮﻝ ﻗﻮﻟﻪ
ﺗﻌﺎﱃ[ ):(2ﻭﺇِﻥ ﺗﺆﻣِﻨﻮﺍ ﻭﺗﺘﻘﹸﻮﺍ ﻳﺆﺗِﻜﹸﻢ ﺃﹸﺟﻮﺭﻛﹸﻢ ،(3) ﺇﹶﻥ ﺗﺘﻘﹸﻮﺍﹾ ﺍﻟﻠﹼﻪ ﻳﺠﻌﻞ ﻟﱠﻜﹸﻢ ﻓﹸﺮﻗﹶﺎﻧـﺎﹰ ﻭﻳﻜﹶﻔﱢـﺮ
ﻋﻨﻜﹸﻢ ﺳﻴﺌﹶﺎﺗِﻜﹸﻢ ،(4) ﻭﻳﻐﻔِﺮ ﻟﹶﻜﹸﻢ ﻭﺍﻟﻠﹼﻪ ﻏﹶﻔﹸﻮﺭ ﺭﺣِﻴﻢ.(5)
ﻭﻳﻌﻄﹶﻒ ﺍﻟﻔِﻌﻞﹸ ﻋﻠﹶﻰ ﺍﻻِﺳﻢِ ﺍﻟﹾﻤﺸﺒﻪِ ﻟﹶﻪ ﰲ ﺍﻟﹾﻤﻌﻨﻰ) ،(6ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺇِﻥﱠ ﺍﻟﹾﻤﺼﺪﻗِﲔ ﻭﺍﻟﹾﻤﺼﺪﻗﹶﺎﺕِ
ﻭﺃﹶﻗﹾﺮﺿﻮﺍﹾ ﺍﻟﻠﱠﻪ ﻗﹶﺮﺿﺎﹰ ﺣﺴﻨﺎﹰ ،(7) ﻓﹶﺎﻟﹾﻤﻐِﲑﺍﺕِ ﺻﺒﺤﺎﹰ ﻓﹶﺄﹶﺛﹶﺮﻥﹶ ﺑِﻪِ ﻧﻘﹾﻌﺎﹰ ، (8)ﻭﻳﺠﻮﺯ ﺍﻟﻌﻜﹾﺲ ،ﳓـﻮ
ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻳﺨﺮِﺝ ﺍﻟﹾﺤﻲ ﻣِﻦ ﺍﻟﹾﻤﻴﺖِ ﻭﻣﺨﺮِﺝ ﺍﻟﹾﻤﻴﺖِ ﻣِﻦ ﺍﻟﹾﺤﻲ.(9)
196
]ﻋﻄﹶـﻒ ﺍﻟﺒﻴـَﺎﻥِ[
ﻭﺃﻣﺎ ﻋﻄﹾﻒ ﺍﻟﺒﻴﺎﻥِ ،ﻓﹶﻬﻮ ﺗﺎﺑِﻊ ﻣﻮﺿﺢ ،ﺃﹶﻭ ﻣﺨﺼﺺ ﺟﺎﻣِﺪ ﻏﹶﲑ ﻣﺆﻭﻝٍ.
ﻓﹶﻘﹶﻮﻟﹸﻪ :ﻣﻮﺿﺢ ﺃﹶﻭ ﻣﺨﺼﺺ ﻣﺨﺮِﺝ ﻟِﺴﺎﺋِﺮِ ﺍﻟﺘﻮﺍﺑِﻊِ) (1ﻏﹶﲑ ﺍﻟﻨﻌﺖِ] ،ﻭﻗﻮﻟﹸﻪ :ﺟﺎﻣِﺪ ﻏﹶﲑ ﻣﺆﻭﻝٍ ﻣﺨـﺮِﺝ
ﻟِﻠﻨﻌﺖِ[ ) (2ﻓﹶﺈِﻧﻪ ﻣﺸﺘﻖ ،ﺃﹶﻭ ﻣﺆﻭﻝﹲ) (3ﺑِﻪِ ،ﻭﻳﻮﺍﻓِﻖ ﻣﺘﺒﻮﻋﻪ ﰲ ﺃﹶﺭﺑﻌﺔٍ ﻣِﻦ ﻋﺸﺮﺓِ :ﺃﹶﻭﺟﻪ ﺍﻹِﻋﺮﺍﺏِ ﺍﻟﺜﹶﻼﹶﺛﹶـﺔِ
) (4
ﻭﺍﻟﺘﻨﻜِﲑ ،ﻭﺍﻟﺘﺬﹾﻛِﲑ ،ﻭﺍﻹِﻓﹾﺮﺍﺩ ﻭﻓﹸﺮﻭﻋﻬﻦ ،ﳓﻮ :ﺃﹶﻗﹾﺴﻢ ﺑِﺎﷲِ ﺃﹶﺑﻮ ﺣﻔﹾﺺِ ﻋﻤﺮ
ﻭﺟﺎﺀَ ﺃﹶﺣﻤﺪ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱِ ،ﻭﻣﻨﻊ ﺃﹶﻛﹾﺜﹶﺮ ﺍﻟﻨﺤﻮِﻳِﲔ ﻛﹶﻮﻥﹶ ﻋﻄﹾﻒِ ﺍﻟﺒﻴـﺎﻥِ ﻧﻜِـﺮﺓﹰ ﺗﺎﺑِﻌـﺎ ﻟِﻨﻜِـﺮﺓٍ
ﻭﺍﻟﺼﺤِﻴﺢ ﺍﻟﹾﺠﻮﺍﺯ ،ﻭﻳﺠﻮﺯ ﺇِﻋﺮﺍﺑﻪ ﺑﺪﻝﹶ ﻛﹸﻞﱟ ﻣِﻦ ﻛﹸﻞﱟ ﺇِﻻﱠ ﺇِﺫﹶﺍ ﺍِﻣﺘﻨﻊ ﺍﻻِﺳﺘِﻐﻨﺎﺀُ ﻋﻨﻪ ﳓﻮ :ﻫِﻨﺪ ﻗﹶﺎﻡ ﺯﻳـﺪ
ﺃﹶﺧﻮﻫﺎ ،ﺃﹶﻭ ﺇِﺣﻼﹶﻟﹸﻪ ﻣﺤﻞﱠ ﺍﻷﻭﻝِ ،ﻓﹶﻴﺘﻌﻴﻦ ﺍﻟﺒﻴﺎﻥﹸ) ،(5ﻭﻟِﺬﹶﻟِﻚ ﺃﹶﻣﺜِﻠﹶﺔﹲ ﻣِﻨﻬﺎ ﻗﹶﻮﻟﹸﻚ :ﻳﺎ ﺯﻳﺪ ﺍﻟﹾﺤﺎﺭِﺙِ ،ﻭﻣِﻨﻬﺎ
ﻗﹶﻮﻝﹸ ﺍﻟﺸﺎﻋِﺮِ:
ﻋﻠﹶﻴــﻪِ ﺍﻟﻄﱠـﲑ ﺗﺮﻗﹸـﺒﻪ ﻭﻗﹸﻮﻋـــﺎ)/(6 ﺃﹶﻧﺎ ﺍِﺑﻦ ﺍﻟﺘﺎﺭِﻙِ ﺍﻟﺒﻜﹾـﺮِﻱ ﺑِﺸـــﺮٍ
]51ﻭ[ ﻭﻗﻮﻟﻪ:
) (7
ﺃﹸﻋِﻴﺬﹸﻛﹸﻤﺎ ﺑِـﺎﷲِ ﺃﹶﻥﹾ ﺗﺤـﺪِﺛﹶﺎ ﺣﺮﺑـﺎ ﺃﹶﻳـﺎ ﺃﹶﺧﻮﻳﻨـﺎ ﻋﺒـﺪ ﺷـﻤﺲٍ ﻭﻧـﻮﻓﹶﻼﹶ
"ﻓﹶﺒِﺸﺮٍ" ،ﻋﻄﹾﻒ ﺑﻴﺎﻥٍ ﻋﻠﹶﻰ "ﺍﻟﺒﻜﹾﺮِﻱ" ،ﻭﻻﹶ ﻳﺠﻮﺯﺍﻥِ ﺑﺪﻻﹰ؛ ﻷﻥﱠ ﺍﻟﺒﺪﻝﹶ ﰲ ﻧِﻴﺔِ ﺇِﺣﻼﹶﻟِﻪِ ﻣﺤـ ﱠﻞ
ﺍﻷَﻭﻝِ ،ﻭﻻﹶ ﻳﺠﻮﺯ :ﺃﹶﻧﺎ ]ﺍِﺑﻦ (1)[ﺍﻟﺘﺎﺭِﻙِ ﺑِﺸﺮٍ ،ﺇِﺫﹾ ﻻﹶ ﻳﻀﺎﻑ ﻣﺎ ﻓِﻴﻪِ "ﺍﻷَﻟِﻒ ﻭﺍﻟﻼﱠﻡ "ﺇﱃ ﺍﻟﹾﻤﺠﺮﺩِ ﻣِﻨﻬﺎ،
ﺇِﻻﱠ ﺇِﺫﹶﺍ ﺃﹸﺿِﻴﻒ ﺇﱃ ﻣﺎ ﻫﻤﺎ ﻓِﻴﻪِ ﺃﹶﻭ ﺇِﱃ ﺿﻤِﲑِﻩِ ،ﺃﹶﻭ ﻛﹶﺎﻥﹶ ﺍﻟﹾﻤﻀﺎﻑ ﺻِﻔﹶﺔﹰ ﻣﺜﹶﻨـﺎﺓﹰ ﺃﹶﻭ ﻣﺠﻤﻮﻋـﺔﹰ ﺟﻤـ ﻊ
ﺍﻟﹾﻤﺬﹶﻛﱠﺮِ ﺍﻟﺴﺎﻟِﻢ ،ﳓﻮ :ﺍﻟﻀﺎﺭِﺑﺎ ﺯﻳﺪٍ ،ﻭﺍﻟﻀﺎﺭِﺑﻮﺍ ﺯﻳﺪٍ ،ﺧِﻼﹶﻓﹰﺎ ﻟﻠﻔﹶﺮﺍﺀ) ،(2ﻭﺳﻴﺄﹾﺗِﻲ ﺍﻟﻜﹶﻼﹶﻡ ﻋﻠﹶﻰ ﻫﺬﹶﺍ ﻋِﻨﺪ
ﺫِﻛﹾﺮِ ﻣﺎ ﻳﺨﻔﹶﺾ ﺑِﺎﻹﺿﺎﻓﹶﺔِ ،ﻭ"ﻋﺒﺪ ﺷﻤﺲِ" ،ﻭ"ﻧﻮﻓﹶﻼﹶ" ﻋﻄﹾﻒ ﺑﻴﺎﻥٍ ﻋﻠﹶﻰ ﻗﹶﻮﻟِﻪِ" :ﺃﹶﺧﻮﻳﻨﺎ" ،ﻭﻻﹶ ﻳﺠـﻮﺯ
ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺑﺪﻻﹰ؛ ﻷﻧﻪ ﺣِﻴﻨﺌِﺬٍ ﰲ ﺗﻘﹾﺪِﻳﺮِ ﺇِﺣﻼﹶﻟِﻪِ ﻣﺤﻞﱠ ﺍﻷَﻭﻝِ ،ﻓﹶﻜﹶﺄﻧﻚ ﻗﹸﻠﹾﺖ :ﺃﹶﻳﺎ ﻋﺒﺪ ﺷـﻤﺲٍ ﻭﻧـﻮﻓﹶﻼﹶ
ﻭﺫﹶﻟِﻚ ﻻﹶ ﻳﺠﻮﺯ.
= ﺍﻟﺼﺒﺎﻥ 127/3:ﻟﻄﺎﻟﺐ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ،ﺃﺧﻲ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ –ﻛﺮﻡ ﺍﷲ ﻭﺟﻬﻪ -ﻭﺍﺑﻦ ﻋﻢ ﺍﻟـﻨﱯ
ﻭﺍﻟﺒﻴﺖ ﻣﻦ ﻛﻠﻤﺔ ﳝﺪﺡ ﺎ ﺍﻟﻨﱯ ﻭﻳﺒﻜﻲ ﻓﻴﻬﺎ ﻋﻠﻰ ﻣﻦ ﻗﹸـﺘِﻞﹶ ﻳﻮﻡ ﺑﺪﺭ ﻣﻦ ﻗﺮﻳﺶ.
) (1ﺇﺿﺎﻓﺔ ﻣﻦ )ﻫـ(.
) (2ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ.205/2:
198
ﺑـﺎﺏ ﺍﻟﺘـﻮﻛِﻴـﺪِ
ﻳﻘﹶﺎﻝﹸ :ﺑِﺎﻟﻮﺍﻭِ ،ﻭﺑِﺎﻟﹾﻬﻤﺰﺓِ ،ﻭﺑِﺎﻷَﻟِﻒِ ،ﻭﻫﻮ :ﺗﺤﻘِﻴﻖ ﺍﻟﹾﻤﻌﻨﻰ ﻭﺗﻤﻜِﻴﻨﻪ ﰲ ﺍﻟﻨﻔﺲِ) ،(1ﻭﻫﻮ ﻟﹶﻔﹾﻈِ ﻲ
ﻭﻣﻌﻨﻮﻱ ﻭﱂ ﻳﺬﹾﻛﹸﺮِ ﺍﳌﹸﺼﻨﻒ ﺍﻟﻠﱠﻔﹾﻈِﻲ ﻭﻫﻮ ﺗِﻜﹾﺮﺍﺭ ﺍﻟﻠﱠﻔﹾﻆِ ﺍﻷَﻭﻝِ ﺑِﻌﻴﻨِﻪِ ﺃﹶﻭ ﲟﺮﺍﺩِﻓﻪِ ﺳﻮﺍﺀً ﻛﹶﺎﻥﹶ ﺍِﲰﺎ ﻛﻘﻮﻟِﻪ:
) (2
ﻛﹶﺴﺎﻉٍ ﺇﱃ ﺍﻟﹾﻬﻴﺠـﺎ ﺑِﻐﻴـﺮِ ﺳِـﻼﹶﺡِ ـﺎﻙ ﺇِﻥﱠ ﻣـﻦ ﻻﹶ ﺃﹶﺧـﺎ ﻟﹶـﻪ ﺃﹶﺧـﺎﻙ ﺃﹶﺧـ
ﻭﺍِﻧﺘِﺼﺎﺏ" ﺃﹶﺧﺎ" ﺍﻷَﻭﻝِ ﺑِﺈِﺿﻤﺎﺭِ )ﺍِﺣﻔﹶﻆﹾ ﺃﹶﻭ ﺍِﻟﺰﻡ ،(ﻭﻧﺤﻮِﻫِﻤﺎ ﺃﹶﻭ ﻓِﻌﻼﹰ ﻛﻘﻮﻟِﻚ :ﻗﹶﺎﻡ ﻗﹶﺎﻡ ﺯﻳﺪ .ﺃﹶﻭ ﺣﺮﻓﹰﺎ
ﻛﻘﻮﻟﻪ :ﻭﺃﹶﻣﺎ ﺍﻟﱠﺬِﻳﻦ ﺳﻌِﺪﻭﺍﹾ ﻓﹶﻔِﻲ ﺍﻟﹾﺠﻨﺔِ ﺧﺎﻟِﺪِﻳﻦ ﻓِﻴﻬﺎ ،(3)ﻭﻗﻮﻝِ ﺍﻟﺸﺎﻋِﺮِ:
) (4
ـﻮﺩﺍ
ـﺎ ﻭﻋﻬـ ـﻲ ﻣﻮﺍﺛِﻘﹰـ ﺃﹶﺧ ـﺬﹶﺕ ﻋﻠﹶـ ﻻﹶ ﻻﹶ ﺃﹶﺑــﻮﺡ ﺑِﺤــﺐ ﻋــﺰﺓﹶ ﺇِﻧﻬــﺎ
ﻭﻟﹶﻴﺲ ﻣِﻦ ﺗﺄﻛِﻴﺪِ ﺍﻻِﺳﻢِ ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ :ﻛﹶﻠﱠﺎ ﺇِﺫﹶﺍ ﺩﻛﱠﺖِ ﺍﻟﹾﺄﹶ ﺭﺽ ﺩﻛﺎ ﺩﻛﺎ ﻭﺟﺎﺀ ﺭﺑﻚ ﻭﺍﻟﹾﻤﻠﹶ
ﻚ
ﺻﻔﹼﺎﹰ ﺻﻔﹼﺎﹰ ،(5)ﺧِﻼﹶﻓﹰﺎ ﻟِﻜﹶﺜﲑٍ ﻣِﻦ ﺍﻟﻨﺤﻮﻳِﲔ؛ﻷﻧﻪ ﺟﺎﺀَ ﰲ ﺍﻟﺘﻔﹾﺴِﲑِ ،ﺇِﻥﱠ ﻣﻌﻨﻰ "ﺩﻛﺎ ﺩﻛﺎ" ،ﺃﻱ :ﺩﻛﺎ ﺑﻌﺪ
ﺩﻙ ﻭﺃﻥﱠ ﺍﻟﺪﻙ ﺗﻜﹶﺮﺭ ﻋﻠﹶﻴﻬﺎ ﺣﺘﻰ ﺻﺎﺭﺕ ﻫﺒﺎﺀً ﻣﻨﺜﹸﻮﺭﺍ ﻭﻣﻌﻨﻰ "ﺻﻔﺎ ﺻﻔﺎ" ﺃﹶﻧﻪ ﺗﻨﺰِﻝﹸ ﻣﻼﺋِﻜﹶﺔﹸ ﻛﹸﻞﱢ ﺳﻤﺎﺀٍ
ﻭﻳﺼﻔﱡﻮﻥﹶ ﺻﻔﱠﺎ ﺑﻌﺪ ﺻﻒ ﻣﺤﺪﻗﲔ ﺑﺎﳉِﻦِ ﻭﺍﻹِﻧﺲِ)،(6ﻭﻋﻠﹶﻰ ﻫﺬﹶﺍ ﻓﹶﻠﹶﻴﺲ ﺍﻟﺜﱠﺎﱐ ﻓِﻴﻬِﻤﺎ ﺗﺄﻛﻴﺪﺍ ﻟِﻸﻭﻝِ ،ﺑﻞِ
]51ﻅ[ ﺍﻟﹾﻤﺮﺍﺩ ﺑِﻪِ ﺍﻟﺘﻜﹾﺮِﻳﺮ ﻛﹶﻤﺎ ﺗﻘﹸﻮﻝﹸ:ﻋﻠﱠﻤﺘﻪ ﺍﻟﹾﺤِﺴﺎﺏ/ ﺑﺎﺑﺎ ﺑﺎﺑﺎ ،ﻭﻛﺬﻟِﻚ ﻟﹶﻴﺲ ﻣِﻦ ﺗﺄﻛِﻴﺪِ ﺍﳉﹸﻤﻠﹶﺔِ ﻗﹶﻮﻝﹸ ﺍﻟﹾﻤﺆﺫﱢﻥِ:
ﺍﷲُ ﺃﹶﻛﹾﺒﺮ ﺍﷲُ ﺃﹶﻛﹾﺒﺮ ﺧِﻼﹶﻓﹰﺎ ﻟِﺎﺑﻦِ ﺟِﻨﻲ؛ ﻷﻥﱠ ﺍﻟﺜﱠﺎﱐ ﻟﹶﻢ ﻳﺆﺕ ﺑِﻪِ ﻟِﺘﻮﻛِﻴﺪِ ﺍﻷَﻭﻝِ ،ﺑﻞﹾ ﻹﻧﺸِﺎﺀِ ﺗﻜـﺒِﲑٍ ﺛﹶـﺎﻥٍ
) (7
ﺑﺨِﻼﹶﻑِ ﻗﻮﻟِﻪِ :ﻗﹶﺪ ﻗﹶﺎﻣﺖِ ﺍﻟﺼﻼﺓﹸ؛ ﻓﺈﻥﱠ ﺍﻟﹾﺠﻤﻠﹶﺔﹶ ﺍﻟﺜﱠﺎﻧِﻴﺔﹶ ﺧﺒﺮ ﺟِﻲﺀَ ﺑِﻪِ ﻟِﺘﺄﻛِﻴﺪِ ﺍﻟﹾﺨﺒﺮِ ﺍﻷَﻭﻝِ.
ﻭﺍﻟﹾﻤﻌﻨﻮﻱ ،ﺗﻌﺮِﻳﻔﹸﻪ :ﺭﻓﹾﻊ ﺍﻟﺸﺒﻬﺔِ ﻭﺍﻹﺷﻜﹶﺎﻝِ ،ﻭﺗﻘﺮِﻳﺮ ﻣﺎ ﺧﻔِﻲ ﻋﻠﹶﻰ ﺍﻟﻨﻔﺲِ ﻋﻠﹶﻰ ﺟِﻬﺔِ ﺍﻻِﺣﺘِﻤﺎﻝِ ،ﺑﻴﺎﻧﻪ
ﺇِﺫﹶﺍ ﻗﹸﻠﹾﺖ:
ﺟﺎﺀَ ﺍﻷَﻣِﲑ ﺍﹸﺣﺘﻤِﻞﹶ ﻣﺠِﻲﺀُ ﻛِﺘﺎﺑِﻪِ ،ﺃﹶﻭ ﺭﺳﻮﻟِﻪِ ﻓﹶﻘﹶﺪ ﺩﺧﻠﹶﺖِ ﺍﻟﺸﺒﻬﺔﹸ ﻭﺍﻹﺷﻜﹶﺎﻝﹸ ﻭﻭﻗﹶﻊ ﺍﻻِﺣﺘِﻤﺎ ﹸﻝ
ﻓﺈِﺫﹶﺍ ﻗﹸﻠﹾﺖ :ﻧﻔﹾﺴﻪ ،ﺃﹶﻭ ﻋﻴﻨﻪ ﺍِﺭﺗﻔﹶﻌﺖِ ﺍﻟﺸﺒﻬﺔﹸ ،ﻭﺗﻘﹶﺮﺭ ﺃﹶﺣﺪ ﺍﻻِﺣﺘِﻤﺎﻻﹶﺕِ ﻭﻫﻮ ﺧﺎﺹ ﺑِﺎﻷﺳﻤﺎﺀِ ،ﻭﻫـﻮ
ﺃﹶﻱِ :ﺍﻟﺘﻮﻛِﻴﺪ ﺑِﻤﻌﻨﻰ ﺍﻟﹾﻤﻮﻛﱢﺪِ -ﺑِﻜﹶﺴﺮِ ﺍﻟﻜﹶﺎﻑِ ،-ﻭﰲ ﺑﻌﺾِ ﺍﻟﻨﺴﺦِ )ﺍﻟﺘﻮﻛِﻴﺪ :ﺗﺎﺑِﻊ ﻟِﻠﻤﻮﻛﱠﺪِ( -ﺑِﻔﹶﺘﺢِ
ﺍﻟﻜﹶﺎﻑ) -ﰲ ﺭﻓﹾﻌِﻪِ( ﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻣﺮﻓﹸﻮﻋﺎ) ،ﻭﰲ ﻧﺼﺒِﻪِ( ﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻣﻨـﺼﻮﺑﺎ) ،ﻭﰲ ﺧﻔﹾـﻀِﻪِ( ﺇِﻥﹾ ﻛﹶـﺎﻥﹶ
ﻣﺨﻔﹰﻮﺿﺎ )ﻭﰲ ﺗﻌﺮِﻳﻔِﻪِ( ،ﻭﻓﹸﻬِﻢ ﻣِﻦ ﺍِﻗﹾﺘِﺼﺎﺭِﻩِ ﻋﻠﹶﻰ ﺍﻟﺘﻌﺮﻳﻒِ ﺃﹶﻥﱠ ﺍﻟﺘﻮﻛِﻴﺪ ﺑِﺎﻟﹾﻤﻌﻨﻰ ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭِ ﻻﹶ ﻳﻜﹸـﻮﻥﹸ
ﻧﻜِﺮﺓﹰ ،ﻭﻫﻮ ﻛﹶﺬﹶﻟِﻚ ﺇِﺫﹾ ﺃﹶﻟﹾﻔﹶﺎﻅﹸ ﺍﻟﺘﻮﻛِﻴﺪِ ﻛﹸﻠﱡﻬﺎ ﻣﻌﺎﺭِﻑ ﻓﹶﻼﹶ ﺗﺘﺒﻊِ ﺍﻟﻨﻜِﺮﺍﺕِ ﻋِﻨﺪ ﺍﻟﺒﺼﺮِﻳﲔ ،ﺳﻮﺍﺀً ﻛﹶﺎﻧ
ﺖ
ﻣﺤﺪﻭﺩﺓﹰ ،ﻛﹶﻴﻮﻡٍ ،ﻭﻟﹶﻴﻠﹶﺔٍ ﻭﺷﻬﺮٍ ،ﻭﺣﻮﻝٍ ،ﺃﹶﻡ ﻏﹶﲑ ﻣﺤﺪﻭﺩﺓٍ ،ﻛﹶﻮﻗﹾـﺖٍ ،ﻭﺣﻴـﺰٍ ،ﻭﺯﻣـﺎﻥٍ ﻭﻣـﺬﹾﻫﺐ
ﺍﻟﻜﹸﻮﻓِﻴﲔ ،(1)ﻭﺍﺧﺘﺎﺭﻩ ﺍِﺑﻦ ﻣﺎﻟِﻚٍ ﺟﻮﺍﺯ ﺗﺄﹾﻛِﻴﺪِ ﺍﻟﻨﻜِﺮﺓِ ﺍﻟﹾﻤﺤﺪﻭﺩﺓِ ﻟِﺤﺼﻮﻝِ ﺍﻟﻔﹶﺎﺋِﺪﺓِ ﳓﻮ :ﺻﻤﺖ ﺷﻬﺮﺍ
ﻛﹶﻠﱠﻪ ،(2)ﺃﹶﻱِ :ﺍﻟﺘﻮﻛِﻴﺪ) ﺑِﺄﻟﻔﹶﺎﻅٍ ﻣﻌﻠﹸﻮﻣﺔِ( ﻋِﻨﺪ ﺍﻟﻌﺮﺏِ ﺃﹶﻭ ﺍﻟﻨﺤﻮﻳِﲔ) ،ﻭﻫِﻲ :ﺍﻟﻨﻔﹾﺲ- (ﺑِﺴﻜﹸﻮﻥِ ﺍﻟﻔﹶﺎﺀِ-
ﺃﻱِ :ﺍﻟﺬﱠﺍﺕ) ﻭﺍﻟﻌﻴﻦ (ﺍﻟﹾﻤﻌﺒﺮِ ﺑِﻬﺎ ﻋﻦِ ﺍﻟﺬﹶﺍﺕِ ﻣﺠﺎﺯﺍ ﻣِﻦ ﺍﻟﺘﻌﺒِﲑِ ﺑِﺎﻟﺒﻌﺾِ ﻋﻦِ ﺍﻟﻜﹸﻞﱢ ﻭﻫﻤﺎ ﻟِﺮﻓﹾﻊِ ﺍﻟﹾﻤﺠﺎﺯِ
ﻋﻦِ ﺍﻟﺬﱠﺍﺕِ ،ﻭﻻﺑﺪ ﻣِﻦ ﺍِﺗﺼﺎﻟِﻬِﻤﺎ ﺑِﻀﻤِﲑٍ ﻋﺎﺋِﺪٍ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ ﺍﻟﹾﻤﺆﻛﱠﺪِ ،ﻭﻟﻚ ﺃﻥﹾ ﺗﺆﻛﱢـﺪ ﺑِﻜﹸـﻞﱟ ﻣِﻨﻬﻤـﺎ
ﻭﺣﺪﻩ ،ﻭﺃﹶﻥﹾ ﺗﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ ﺑِﺸﺮﻁِ ﺃﹶﻥﹾ ﺗﺒﺪﺃﹶ ﺑِﺎﻟﻨﻔﹾﺲِ ،ﻭﻳﺠِﺐ ﺇِﻓﹾﺮﺍﺩﻫﻤﺎ ﻣﻊ ﺍﻟﹾﻤﻔﹾﺮﺩِ ،ﻭﺟﻤﻌﻬﻤﺎ ﻋﻠﹶـﻰ
ﻭﺯﻥِ )ﺃﻓﹾﻌﻞﹾ() (3ﻣﻊ ﺍﻟﹾﺠﻤﻊِ ﻭﻓِﻴﻬِﻤﺎ ﻣﻊ ﺍﻟﹾﻤﺜﻨﻰ ﺛﹶﻼﹶﺙﹸ ﻟﹸﻐﺎﺕِ ،ﺃﹶﻓﹾﺼﺤﻬﺎ ﺍﻟﹾﺠﻤﻊ ،ﳓﻮ:ﺟـﺎﺀَ ﺍﻟﺰﻳـﺪﺍﻥِ
]52ﻭ[ ﻭﺍﻟﹾﻬِﻨﺪﺍﻥِ ﺃﹶﻧﻔﹸﺴﻬﻤﺎ ﻭﺃﹶﻋﻴﻨﻬﻤﺎ ،ﻭﺩﻭﻧﻪ ﺍﻹِﻓﹾﺮﺍﺩ ﺗﻘﹸﻮﻝﹸ /:ﻧﻔﹾﺴﻬﻤﺎ ،ﻭﻋﻴﻨﻬﻤـﺎ ،ﻭﺩﻭﻥﹶ ﺍﻟﺘﺜﹾﻨِﻴـﺔِ ،ﺗﻘﹸـﻮﻝﹸ:
ﻧﻔﹾﺴﺎﻫﻤﺎ ﻋﻴﻨﺎﻫﻤﺎ) ،(4ﻭﻳﺠﻮﺯ ﺩﺧﻮﻝِ ﺍﻟﺒﺎﺀِ ﻋﻠﹶﻴﻬِﻤﺎ ﻭﺇِﺫﹶﺍ ﺃﹸﻛﱢﺪ ﺿﻤﲑ ﻣﺮﻓﹸﻮﻉ ﻣﺘﺼِﻞﹲ ﺑِﺎﻟﻨﻔﹾﺲِ ﺃﹶﻭ ﺑِﺎﻟﻌﻴﻦِ
) (5
ﻭﺟﺐ ﺗﻮﻛِﻴﺪﻩ ﺃﹶﻭﻻﹰ ﺑِﺎﻟﻀﻤِﲑِ ﺍﻟﹾﻤﻨﻔﹶﺼِﻞِ ،ﳓﻮ :ﻗﹸﻮﻣﻮﺍ ﺃﹶﻧﺘﻢ ﺃﹶﻧﻔﹸﺴﻜﹸﻢ.
)ﻭﻛﹸﻞﱡ( ﻟِﺮﻓﹾﻊِ ﺇِﺭﺍﺩﺓِ ﺍِﺣﺘِﻤﺎﻝِ ﺍﻟﹾﺨﺼﻮﺹِ ﺑِﻠﹶﻔﹾﻆِ ﺍﻟﻌﻤﻮﻡِ ،ﺗﻘﹸﻮﻝﹸ :ﺟﺎﺀَ ﺍﻟﻘﹶﻮﻡ ،ﻓﹶﻴﺤﺘﻤﻞﹸ ﻣﺠِـﻲﺀُ
ﺑﻌﻀِﻬِﻢ ،ﻭﻳﺤﺘﻤﻞﹸ ﻣﺠِﻲﺀُ ﺟﻤﻴﻌِﻬِﻢ ،ﻓﹶﺈِﺫﹶﺍ ﻗﹸﻠﹾﺖ" ﻛﹸﻠﱡﻬﻢ "ﺭﻓﹶﻌﺖ ﺍﻻِﺣﺘِﻤﺎﻝﹶ ﺍﻷﻭﻝﹶ ،ﻭﺇﻧﻤﺎ ﻳﺆﻛﱠﺪ ﺑِﻬـﺎ
ﺑِﺸﺮﻭﻁٍ ﺃﹶﺣﺪﻫﺎ :ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺍﳌﺆﻛﱠﺪ ﺑِﻪِ ﻏﹶﲑ ﻣﺜﹶﻨﻰ ،ﻭﻫﻮ ﺍﻟﹾﻤﻔﹾﺮﺩ ﻭﺍﻟﹾﺠﻤﻊ.
) (1ﺍﳊﺠﺮ.30
) (2ﻳﻨﻈﺮ :ﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ.319
) (3ﰲ )ﻫـ( ﺍﻧﺪﻓﻊ.
) (4ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ :ﺹ.320
) (5ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ.194 ،193/2 :
) (6ﺍﳊﺠﺮ ،ﻣﻦ ﺍﻵﻳﺔ ،39ﻭﲤﺎﻣﻬﺎ :ﻗﹶﺎﻝﹶ ﺭﺏ ﺑِﻤﺎ ﺃﹶﻏﹾﻮﻳﺘﻨِﻲ ﻷُﺯﻳﻨﻦ ﻟﹶﻬﻢ ﻓِﻲ ﺍﻷَﺭﺽِ ﻭﻷُﻏﹾﻮِﻳﻨﻬﻢ ﺃﹶﺟﻤﻌِﲔ.
) (7ﺍﳊﺠﺮ.43
) (8ﰲ )ﻫـ( ﺃﲨﻌﲔ.
) (9ﻳﻨﻈﺮ :ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،290/1:ﻛﺘﺎﺏ ﺍﻵﺫﺍﻥ ،ﺑﺎﺏ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻒ ﻣﻦ ﲤﺎﻡ ﺍﻟﺼﻼﺓ ،ﺣﺪﻳﺚ ) ،(110ﻭﻓﻴﻪ :ﻋﻦ ﺃﰊ
ﻫﺮﻳﺮﺓ ﻋﻦ ﺍﻟﻨﱯ ﺃﻧﻪ ﻗﺎﻝ» :ﺇﳕﺎ ﺟﻌﻞ ﺍﻹﻣﺎﻡ ﻟﻴﺆﰎﱠ ﺑﻪ ،ﻓﻼ ﲣﺘﻠﻔﻮﺍ ﻋﻠﻴﻪ ،ﻓﺈﺫﺍ ﺭﻛﻊ ﻓﺎﺭﻛﻌﻮﺍ ،ﻭﺇﺫﺍ ﻗﺎﻝ ﲰﻊ ﺍﷲ ﳌـﻦ
ﲪﺪﻩ ،ﻓﻘﻮﻟﻮﺍ ﺭﺑﻨﺎ ﻟﻚ ﺍﳊﻤﺪ ،ﻭﺇﺫﺍ ﺳﺠﺪ ﻓﺎﺳﺠﺪﻭﺍ ،ﻭﺇﺫﺍ ﺻﻠﻰ ﺟﺎﻟﺴﺎ ﻓﺼﻠﱡﻮﺍ ﺟﻠﻮﺳﺎ ﺃﲨﻌﻮﻥ ،ﻭﺃﻗﻴﻤـﻮﺍ ﺍﻟـﺼﻒ ﰲ
ﺍﻟﺼﻼﺓ ،ﻓﺈﻥ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻒ ﻣﻦ ﺣﺴﻦ ﺍﻟﺼﻼﺓ« ﻭﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ،112/4:ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ،ﺑﺎﺏ ﺇﺋﺘﻤﺎﻡ ﺍﳌﺄﻣﻮﻡ=
201
=ﺑﺎﻹﻣﺎﻡ ،ﺣﺪﻳﺚ) ،(414ﻭﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ ،161/1:ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ،ﺑﺎﺏ ﺍﻹﻣﺎﻡ ﻳﺼﻠﻲ ﻣﻦ ﻗﻌﻮﺩ ،ﺣﺪﻳﺚ).(601
) (1ﺇﺿﺎﻓﺔ ﻣﻦ )ﻫـ(.
) (2ﻳﻨﻈﺮ :ﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ ،321ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ.196/2:
) (3ﻳﻨﻈﺮ :ﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ :ﺹ ،209ﻭﺍﺭﺗﺸﺎﻑ ﺍﻟﻀﺮﺏ.611/2:
) (4ﰲ )ﻫـ( ﻓﺎﻷﻫﻢ.
) (5ﻳﻨﻈﺮ :ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ :ﻣﺎﺩﺓ )ﺟﻤﻊ (ﻭ)ﻛﹶﺘﻊ (ﻭ)ﺑﺼﻊ (ﻭ)ﺑﺘﻊ.(
) (6ﻫﺬﺍ ﺍﻟﺮﺟﺰ ،ﺑﻼ ﻧﺴﺒﺔ ﰲ :ﺷﺮﺡ ﺍﺑﻦ ﺍﻟﻨﺎﻇﻢ:ﺹ ،505ﻭﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ :ﻣﺎﺩﺓ )ﻛﺘﻊ( ،ﻭﺍﺭﺗﺸﺎﻑ ﺍﻟﻀﺮﺏ ،613/2:ﻭﻣﻐﲏ
ﺍﻟﻠﺒﻴﺐ ،339/2:ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ ،194/2:ﻭﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ ،112/3:ﻭﺍﳌﻌﺠﻢ ﺍﳌﻔﺼﻞ ﰲ ﺷﻮﺍﻫﺪ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ.20/11:
) (7ﻫﻜﺬﺍ ﰲ )ﺃ( ،ﻭﻟﻌﻠﹼﻪ ﺳﻬﻮ ﻣﻦ ﺍﻟﻨﺎﺳﺦ.
) (8ﻳﻨﻈﺮ :ﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ.112/3:
202
ﺑـﺎﺏ ﺍﻟﺒـﺪﻝِ
ﻫﻮ ﰲ ﺍﻟﻠﱡﻐﺔِ ﺍﻟﻌِﻮﺽ ﻭﺍﻟﹾﺨﻠﹾﻒ ،(1)ﻭﻣِﻨﻪ ﺍﻟﺒﺪﻻﹶﺀُ؛ ﻷﻧﻪ ﻳﺨﻠﹸﻒ ﺑﻌﻀﻬﻢ ﺑﻌـﻀﺎ ،ﻭﰲ ﺍﻟﺘﱰِﻳـﻞِ:
ﻋﺴﻰ ﺭﺑﻨﺎ ﺃﹶﻥ ﻳﺒﺪِﻟﹶﻨﺎ ﺧﻴﺮﺍﹰ ﻣﻨﻬﺎ .(2)
]53ﻭ[ ﻭﰲ ﺍﻻِﺻﻄِﻼﹶﺡِ :ﺍﻟﺘﺎﺑِﻊ ﺍﻟﹾﻤﻘﹾﺼﻮﺩ ﺑِﺎﻟﹾﺤﻜﹾﻢِ ﺑِﻼﹶ ﻭﺍﺳِﻄﹶﺔٍ ﺑﻴﻨﻪ/ﻭﺑﻴﻦ ﻣﺘﺒﻮﻋِﻪِ) ،(3ﺃﹶﻱ :ﺑِﺤﺮﻑٍ ﻣِﻦ ﺣﺮﻭﻑِ
ﺍﻟﻌﻄﹾﻒِ) ،(4ﻭﻋﻼﹶﻣﺘﻪ ﺃﹶﻥﹾ ﻳﺤﻞﱠ ﻣﺤﻞﱠ ﺍﻷﻭﻝِ ﻣِﻦ ﻏﹶﲑِ ﻃﹶﺮﺡٍ ﻟِﻸﻭﻝِ ﻭﺣﺪﻩ ﺑﻌﻀﻬﻢ ﺑِﺄﻧﻪ ﺇِﻋﻼﹶﻡ ﺍﻟـﺴﺎﻣِﻊِ
ﺑِﻤﺠﻤﻮﻉِ ﺍﻟﻠﱠﻔﹾﻈﹶﻴﻦِ ﻋﻠﹶﻰ ﺟِﻬﺔِ ﺍﻟﺒﻴﺎﻥِ ﻣِﻦ ﻏﹶﲑِ ﺃﹶﻥﹾ ﻳﻨﻮﻯ ﺑِﺎﻷﻭﻝِ ﻣِﻨﻬﻤﺎ ﺍﻟﻄﱠﺮﺡ ﻣِﻦ ﺟِﻬﺔِ ﺍﻟﹾﻤﻌﻨﻰ ،ﻗﹶـﺎﻝﹶ:
ﻭﺇِﻧﻤﺎ ﻗﹸﻠﹾﻨﺎ ﻣِﻦ ﻏﹶﲑِ ﺃﹶﻥﹾ ﻳﻨﻮﻯ ﺑِﺎﻷﻭﻝِ ﻣِﻨﻬﻤﺎ ﺍﻟﻄﱠﺮﺡ ﻣِﻦ ﺟِﻬﺔِ ﺍﻟﹾﻤﻌﻨﻰ؛ ﻷﻧﻪ ﻳﻔِﻴﺪ ﻣﺎ ﻻﹶ ﻳﻔﻴﺪ ،"ﳓﻮ :ﺟﺎﺀَ
ﺯﻳﺪ ﺃﹶﺧﻮﻙ ،ﻓﹶﺎﻷﻭﻝﹸ ﻳﻔِﻴﺪ ﺍﻻﺳﻤِﻴﺔﹶ ،ﻭﺍﻟﺜﱠﺎﱐ ﻳﻔﻴﺪ ﺍﻷُﺧﻮﺓﹶ.
)ﺇﺫﺍ ﺑﺪِﻝﹶ ﺍِﺳﻢ ﻣِﻦ ﺍِﺳﻢٍ ،ﺃﹶﻭ ﻓِﻌﻞﹲ ﻣِﻦ ﻓِﻌﻞٍ ﺗﺒِﻌﻪ ﰲ ﺟﻤِﻴﻊِ ﺇِﻋﺮﺍﺑِﻪِ( ﻣِﻦ ﺭﻓﹾﻊٍ ﻭﻧﺼﺐٍ ﻭﺧﻔﹾﺾٍ
ﻭﺟﺰﻡٍ ،ﻭﻓﹸﻬِﻢ ﻣِﻦ ﻗﹶﻮﻟِﻪِ" :ﰲ ﺟﻤِﻴﻊِ ﺇِﻋﺮﺍﺑِﻪِ" ﺃﻧﻪ ﻻﹶ ﻳﺘﺒﻌﻪ ﰲ ﺟﻤِﻴﻊِ ﻣﺎ ﻋﺪﺍﻩ ﻭﻫﻮ ﻛﹶﺬﹶﻟِﻚ ،ﻟﹶﻜِﻦ ﻳﺘﺒﻌـﻪ
ﺍﻟﺒﺪﻝﹸ ﺍﻟﹾﻤﻄﹶﺎﺑِﻖ ﰲ ﺍﻟﺘﻮﻛِﻴﺪِ ،ﻭﺍﻟﺘﺄﻧِﻴﺚِ ﻭﺍﻹﻓﹾﺮﺍﺩِ ،ﻭﻛﹶﺬﹶﺍ ﺍﻟﺘﺜﹾﻨِﻴﺔِ ،ﻭﺍﻟﹾﺠﻤﻊِ ﺇﻥﹾ ﻟﹶﻢ ﻳﻤﻨﻊ ﻣـﺎﻧِﻊ) ،ﻭﻫـﻮ(
-ﺃﹶﻱِ :ﺍﻟﺒﺪﻝﹸ -ﻋﻠﹶﻰ )ﺃﹶﺭﺑﻌﺔِ ﺃﹶﻗﹾﺴﺎﻡٍ(:
)ﺑﺪﻝﹸ ﺍﻟﺸﻲﺀِ ﻣِﻦ ﺍﻟﺸﻲﺀِ( ﻭﻳﺴﻤﻰ ﺑﺪﻝﹶ ﺍﻟﻜﹸﻞﱢ ﻣِﻦ ﺍﻟﻜﹸﻞﱢ) ،(5ﻭﺑﺪﻝﹶ ﺍﻟﹾﻤﻄﹶﺎﺑِﻖِ :ﻭﻫﻮ ﻋِﺒﺎﺭﺓﹲ ﻋﻤﺎ ﺍﻟﺜﱠـﺎﱐ
ﻓِﻴﻪِ ﻋﻴﻦ ﺍﻷَﻭﻝِ.
)ﻭﺑﺪﻝﹸ ﺍﻟﺒﻌﺾِ ﻣِﻦ ﺍﻟﻜﹸﻞﱢ( ﻭﺿﺎﺑِﻄﹸﻪ »:ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺍﻟﺜﱠﺎﱐ ﺟﺰﺀًﺍ ﻣِﻦ ﺍﻷﻭﻝِ«) (6ﻗﹶﻠِﻴﻼﹰ ﻛﹶﺎﻥﹶ ﺫﹶﻟِﻚ ﺍﻟﹾﺠـﺰﺀُ
ﺃﹶﻭ ﻛﹶﺜِﲑﺍ ،ﺃﹶﻭ ﻣﺴﺎﻭﻳﺎ ﻟِﺠﺰﺋِﻪِ ﺍﻵﺧﺮِ.
203
ﻭﺗﺴﺎﻣﺢ ﺍﻟﹾﻤﺼﻨﻒ ﰲ ﺗﻌﺒِﲑِﻩِ ﺑِﺎﻟﺒﻌﺾِ ،ﻭﺍﻟﻜﹸﻞﱢ ،ﻭﻣﻨﻊ ﺍﻟﹾﻤﺤﻘِﻘﹸﻮﻥﹶ ﺇِﺩﺧﺎﻝﹶ "ﺍﻝﹾ" ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﻭﺑﻌﺾِ.
)ﻭﺑﺪﻝﹸ ﺍﻻِﺷﺘِﻤﺎﻝِ( ﻭﺿﺎﺑِﻄﹸﻪ ﺃﹶﻥﹾ ﻳﺼِﺢ ﺍﻻِﺳﺘِﻐﻨﺎﺀُ ﻋﻨﻪ ﺑِﺎﻷﻭﻝِ ،ﻭﻟﹶﻴﺲ ﻣﻄﹶﺎﺑِﻘﹰﺎ ﻟﹶﻪ ،ﻭﻻﹶ ﺑﻌﻀﺎ ،ﻭﻗِﻴـﻞﹶ:
) (1
»ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺑﻴﻦ ﺍﻷﻭﻝِ ،ﻭﺍﻟﺜﱠﺎﱐ ﻣﻼﹶﺑﺴﺔﹲ ﺑِﻐﲑِ ﺍﻟﻜﹸﻠِﻴﺔِ ﻭﺍﻟﹾﺠﺰﺋِﻴﺔِ«.
)ﻭﺑﺪﻝﹸ ﺍﻟﻐﻠﹶﻂِ( :ﺃﹶﻱ :ﺑﺪﻝﹲ ﻋﻦِ ﺍﻟﻠﱠﻔﹾﻆِ ﺍﻟﱠﺬِﻱ ﻛﹶﺎﻥﹶ) (2ﺫِﻛﹾﺮﻩ ﻏﹶﻠﹶﻄﹰﺎ ﺑِﺄﹶﻥﹾ ﻻﹶ ﻳﻜﹸﻮﻥﹶ ﺍﻷَﻭﻝﹸ ﻣﻘﹾﺼﻮﺭﺍ ﺍﻟﺒﺘﺔﹶ،
ﻭﻟﹶﻜِﻦ ﺳﺒﻖ ﺇﻟﹶﻴﻪِ ﺍﻟﻠﱢﺴﺎﻥﹸ ،ﻭﻻﹶ ﻳﻘﻊ ﰲ ﺍﻟﻘﹸﺮﺁﻥِ ،ﻭﻻﹶ ﰲ ﻓﹶﺼِﻴﺢِ ﺍﻟﻜﹶﻼﹶﻡِ؛ ﻷﻧﻪ ﻣﺨِﻞﱞ ﺑِﺎﻟﻔﹶﺼﺎﺣﺔِ.
ﺛﹸﻢ ﺫﹶﻛﹶﺮ ﺃﹶﻣﺜِﻠﹶﺔﹶ ﺫﹶﻟِﻚ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻒِ ﻭﺍﻟﻨﺸﺮِ ﺍﻟﹾﻤﺮﺗﺐِ ،ﻓﹶﻘﹶﺎﻝﹶ) :ﳓﻮ :ﺟﺎﺀَ ﺯﻳﺪ ﺃﹶﺧﻮﻙ ،(ﻓﹶﺰﻳﺪ ﻓﹶﺎﻋِﻞﹲ
) (3
ﻭﺃﹶﺧﻮﻙ ﺑﺪﻝﹸ ﻛﹸﻞﱟ ﻣِﻦ ﻛﹸﻞﱟ ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺍﻫﺪِﻧﺎ ﺍﻟﺼﺮﺍﻁﹶ ﺍﳌﹸﺴﺘﻘِﻴﻢ ﺻِﺮﺍﻁﹶ ﺍﻟﱠﺬِﻳﻦ ﺃﹶﻧﻌﻤﺖ ﻋﻠﹶﻴﻬِﻢ
ﻭﺇِﻧﻚ ﻟﹶﺘﻬﺪِﻱ ﺇِﻟﹶﻰ ﺻِﺮﺍﻁٍ ﻣﺴﺘﻘِﻴﻢٍ ﺻِﺮﺍﻁِ ﺍﻟﻠﱠﻪِ ،(4)ﺇِﻥﱠ ﻟِﻠﹾﻤﺘﻘِﲔ ﻣﻔﹶﺎﺯﺍﹰ ﺣﺪﺍﺋِﻖ ،(5) ﺇِﻟﹶﻰ ﺻِﺮﺍﻁِ
) (7
]53ﻅ[ ﺍﻟﹾﻌﺰِﻳﺰِ ﺍﻟﹾﺤﻤِﻴﺪِ ﺍﻟﻠﹼﻪِ ،(6)ﰲ ﻗِﺮﺍﺀَﺓِ ﻣﻦ ﺟﺮ / ﺍﻻِﺳﻢ ﺍﻟﻜﹶﺮِﱘ ﻋﻠﹶﻰ ﺃﻧﻪ ﺑﺪﻝﹲ ﻣِﻦ" ﺍﻟﹾﺤﻤِﻴﺪِ" ﺃﹶﻭ ﺑﻴﺎﻥﹲ ﻟﹶﻪ
ﻭﺍﻟﺮﻓﹾﻊ ﻋﻠﹶﻰ ﺍﻻﺑﺘِﺪﺍﺀِ ،ﺃﹶﻭ ﺧﱪ ﻣﺒﺘﺪﺇٍ ﻣﺤﺬﹸﻭﻑٍ )ﻭﺃﻛﹶﻠﹾﺖ ﺍﻟﺮﻏِﻴﻒ ﺛﹸﻠﹸﺜﹶﻪ (ﺃﹶﻭ ﻧِﺼﻔﹶﻪ ،ﺃﹶﻭ ﺛﹸﻠﹸﺜﹶﻴﻪِ ،ﳓﻮ ﻗﻮﻟِﻪ
ﺗﻌﺎﱃ :ﻭﻟﹶﻮﻻﹶ ﺩ ﹾﻓﻊ ﺍﻟﻠﹼﻪِ ﺍﻟﻨﺎﺱ ﺑﻌﻀﻬﻢ ﺑِﺒﻌﺾٍ ،(8)ﻭﻟِﻠﹼﻪِ ﻋﻠﹶﻰ ﺍﻟﻨﺎﺱِ ﺣِﺞ ﺍﻟﹾﺒﻴﺖِ ﻣﻦِ ﺍﺳﺘﻄﹶﺎﻉ ﺇِﻟﹶﻴﻪِ
204
ﺳﺒِﻴﻼﹰ " ،(1)ﻓﹶﻤﻦ ﺍِﺳﺘﻄﹶﺎﻉ "ﺑﺪﻝﹲ ﻣِﻦ" ﺍﻟﻨﺎﺱِ" ،ﺑﺪﻝﹸ ﺑﻌﺾٍِ ﻣِﻦ ﻛﹸﻞﱟ).ﻭﻧﻔﹶﻌﻨِﻲ ﺯﻳﺪ ﻋِﻠﹾﻤﻪ ،(ﻭﳓﻮ ﻗﻮﻟﻪِ
ﺗﻌﺎﱃ :ﻳﺴﺄﹶﻟﹸﻮﻧﻚ ﻋﻦِ ﺍﻟﺸﻬﺮِ ﺍﻟﹾﺤﺮﺍﻡِ ﻗِﺘﺎﻝٍ ﻓِﻴﻪِ ﻗﹸﻞﹾ ﻗِﺘﺎﻝﹲ ﻓِﻴﻪِ ﻛﹶﺒِﲑ" ،(2) ﻓﹶﻘِﺘﺎﻝﹲ" ﺑﺪﻝﹲ ﻣِﻦ" ﺍﻟـﺸﻬﺮِ"
ﻭﻟﹶﻴﺲ ﻧﻔﹾْﺲ ﺍﻟﺸﻬﺮِ ﻭﻻﹶ ﺑﻌﻀﻪ ،ﻭﻟﻜﻨﻪ ﻣﻼﹶﺑِﺲ ﻟﹶﻪ ﻟِﻮﻗﹸﻮﻋِﻪِ ﻓِﻴﻪِ] .ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ[ ) :(3ﻗﹸﺘِﻞﹶ ﺃﹶﺻـﺤﺎﺏ
ﺍﻟﹾﺄﹸﺧﺪﻭﺩِ ﺍﻟﻨﺎﺭِ ﺫﹶﺍﺕِ ﺍﻟﹾﻮﻗﹸﻮﺩِ ،(4)ﻭﺃﹶﺷﺎﺭ ﺑِﻬﺬﹶﻳﻦِ ﺍﻟﹾﻤِﺜﹶﺎﻟﹶﲔِ ﺇﱃ ﺃﻧﻪ ﻻﹶﺑﺪ ﰲ ﺑﺪﻝِ ﺍﻟﺒﻌﺾِ ﻣِﻦ ﺍﻟﻜﹸﻞﱢ ﻭﺑﺪﻝِ
ﺍﻻِﺷﺘِﻤﺎﻝِ ﻣِﻦ ﺿﻤِﲑٍ ﻳﻌﻮﺩ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺒﺪﻝِ ﻣِﻨﻪ ﻭﻗﹶﺪ ﻳﺤﺬﹶﻑ ﻣِﻨﻪ (5)ﺇِﺫﹶﺍ ﻓﹸﻬِﻢ ﺍﻟﹾﻤﻌﻨﻰ ،ﳓﻮ]ﻗﻮﻟﻪ ﺗﻌﺎﱃ[ ):(6
ﻭﻟِﻠﹼﻪِ ﻋﻠﹶﻰ ﺍﻟﻨﺎﺱِ ﺣِﺞ ﺍﻟﹾﺒﻴﺖِ ﻣﻦِ ﺍﺳﺘﻄﹶﺎﻉ ﺇِﻟﹶﻴﻪِ ﺳﺒِﻴﻼﹰ (7) ﺃﻱ :ﻣﻦ ﺍِﺳﺘﻄﹶﺎﻉ ﻣِﻨﻬﻢ ،ﻭﻗﻮﻟﻪ ﺗﻌـﺎﱃ:
) (9
ﻗﹸﺘِﻞﹶ ﺃﹶﺻﺤﺎﺏ ﺍﻟﹾﺄﹸﺧﺪﻭﺩِ ﺍﻟﻨﺎﺭِ (8)ﺃﻱ :ﻓِﻴﻪِ ،ﻭﻗِﻴﻞﹶ ﺍﻷَﺻﻞﹸ :ﻧﺎﺭﻩ ،ﺛﹸﻢ ﻧﺎﺑﺖ) ﺍﻝ( ﻋﻦِ ﺍﻟﻀﻤﲑِ.
)ﻭﺭﺃﹶﻳﺖ ﺯﻳﺪﺍ ﺍﻟﻔﹶﺮﺱ ﺃﹶﺭﺩﺕ ﺃﹶﻧﺖ ﺃﹶﻥﹾ ﺗﻘﹸﻮﻝﹶ ﺍﻟﻔﹶﺮﺱ ﻓﹶﻐﻠﹶﻄﹾﺖ ﻓﹶﺄﺑـﺪﻟﹾﺖ ﺯﻳـﺪﺍ ﻣِﻨـﻪ (ﺃﹶﻱ:
ﻋﻮﺿﺖ ﺯﻳﺪﺍ ﻣِﻦ ﻟﹶﻔﹾﻆِ ﺍﻟﻔﹶﺮﺱِ .ﻭﺑﻘِﻲ ﻣِﻦ ﺃﹶﻗﹾﺴﺎﻡِ ﺍﻟﺒﺪﻝِ ﺑﺪﻝﹸ ﺍﻹِﺿﺮﺍﺏِ ،ﻭﻳﺴﻤﻰ ﺃﹶﻳﻀﺎ ﺑﺪﻝﹸ ﺍﻟﺒﺪﺍﺀِ):(10
ﺑﺄﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻗﹶﺼﺪ ﻛﹸﻞﱟ ﻣِﻦ ﺍﻷﻭﻝِ ﻭﺍﻟﺜﱠﺎﱐ ﺻﺤِﻴﺤﺎ ﻭﺑﺪﻝﹸ ﺍﻟﻨِﺴﻴﺎﻥٍ :ﺑﺄﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺍﻷَﻭﻝﹸ ﻣﻘﹾﺼﻮﺩﺍ ،ﺛﹸﻢ ﺗﺒﻴﻦ
ﺑﻌﺪ ﺫﹶﻟِﻚ (11)ﻓﹶﺴﺎﺩ ﻗﹶﺼﺪِﻩِ ،ﳓﻮ ﻗﹶﻮﻟِﻚ :ﺗﺼﺪﻗﹾﺖ ﺑِﺪِﺭﻫﻢٍ ﺩِﻳﻨﺎﺭٍ.
) (1ﺁﻝ ﻋﻤﺮﺍﻥ ،ﻣﻦ ﺍﻵﻳﺔ ،97ﻭﲤﺎﻣﻬﺎ :ﻓِﻴﻪِ ﺁﻳﺎﺕ ﺑﻴـﻨﺎﺕ ﻣﻘﹶﺎﻡ ﺇِﺑﺮﺍﻫِﻴﻢ ﻭﻣﻦ ﺩﺧﻠﹶﻪ ﻛﹶﺎﻥﹶ ﺁﻣِﻨﺎﹰ ﻭﻟِﻠﹼﻪِ ﻋﻠﹶﻰ ﺍﻟﻨﺎﺱِ ﺣِـﺞ
ﺍﻟﹾﺒﻴﺖِ ﻣﻦِ ﺍﺳﺘﻄﹶﺎﻉ ﺇِﻟﹶﻴﻪِ ﺳﺒِﻴﻼﹰ ﻭﻣﻦ ﻛﹶﻔﹶﺮ ﻓﹶﺈِﻥﱠ ﺍﷲ ﻏﹶﻨِﻲ ﻋﻦِ ﺍﻟﹾﻌﺎﻟﹶﻤِﲔ.
) (2ﺍﻟﺒﻘﺮﺓ ،ﻣﻦ ﺍﻵﻳﺔ ،217ﻭﲤﺎﻣﻬﺎ :ﻳﺴﺄﹶﻟﹸﻮﻧﻚ ﻋﻦِ ﺍﻟﺸﻬﺮِ ﺍﻟﹾﺤﺮﺍﻡِ ﻗِﺘﺎﻝٍ ﻓِﻴﻪِ ﻗﹸﻞﹾ ﻗِﺘﺎﻝﹲ ﻓِﻴﻪِ ﻛﹶﺒِﲑ ﻭﺻﺪ ﻋﻦ ﺳﺒِﻴﻞِ ﺍﻟﻠﹼﻪِ ﻭﻛﹸﻔﹾﺮ
ﺑِﻪِ ﻭﺍﻟﹾﻤﺴﺠِﺪِ ﺍﻟﹾﺤﺮﺍﻡِ ﻭﺇِﺧﺮﺍﺝ ﺃﹶﻫﻠِﻪِ ﻣِﻨﻪ ﺃﹶﻛﹾﺒﺮ ﻋِﻨﺪ ﺍﻟﻠﹼﻪِ ﻭﺍﻟﹾﻔِﺘﻨﺔﹸ ﺃﹶﻛﹾﺒﺮ ﻣِﻦ ﺍﻟﹾﻘﹶﺘﻞِ ﻭﻻﹶ ﻳﺰﺍﻟﹸﻮﻥﹶ ﻳﻘﹶﺎﺗِﻠﹸﻮﻧﻜﹸﻢ ﺣﺘﻰ ﻳﺮﺩﻭﻛﹸﻢ ﻋـﻦ
ﺩِﻳﻨِﻜﹸﻢ ﺇِﻥِ ﺍﺳﺘﻄﹶﺎﻋﻮﺍﹾ ﻭﻣﻦ ﻳﺮﺗﺪِﺩ ﻣِﻨﻜﹸﻢ ﻋﻦ ﺩِﻳﻨِﻪِ ﻓﹶﻴﻤﺖ ﻭﻫﻮ ﻛﹶﺎﻓِﺮ ﻓﹶﺄﹸﻭﻟﹶـﺌِﻚ ﺣﺒِﻄﹶﺖ ﺃﹶﻋﻤﺎﻟﹸﻬﻢ ﻓِـﻲ ﺍﻟـﺪﻧﻴﺎ ﻭﺍﻵﺧِـﺮﺓِ
ﻭﺃﹸﻭﻟﹶـﺌِﻚ ﺃﹶﺻﺤﺎﺏ ﺍﻟﻨﺎﺭِ ﻫﻢ ﻓِﻴﻬﺎ ﺧﺎﻟِﺪﻭﻥﹶ .
) (3ﺇﺿﺎﻓﺔ ﻳﻘﺘﻀﻴﻬﺎ ﺍﻟﺴﻴﺎﻕ.
) (4ﺍﻟﱪﻭﺝ.05-04
) (5ﺳﺎﻗﻄﺔ ﻣﻦ )ﻫـ(.
) (6ﺇﺿﺎﻓﺔ ﻳﻘﺘﻀﻴﻬﺎ ﺍﻟﺴﻴﺎﻕ.
) (7ﺁﻝ ﻋﻤﺮﺍﻥ ،ﻣﻦ ﺍﻵﻳﺔ.97
) (8ﺍﻟﱪﻭﺝ ،ﻣﻦ ﺍﻵﻳﺘﲔ.05-04
) (9ﺍﺗﻔﻖ ﺍﻟﻨﺤﻮﻳﻮﻥ ﻋﻠﻰ ﺃﻥﱠ ﺍﻟﻨﺎﺭ ﺑﺪﻝ ،ﻗﺎﻝ ﺍﻟﻔﺎﺭﺳﻲ)ﺕ377ﻫـ( ﺑﺪﻝ ﺍﺷﺘﻤﺎﻝ ،ﻭﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ)ﺕ207ﻫـ( ،ﻭﺍﺑﻦ ﺍﻟﻄﺮﺍﻭﺓ
)ﺃﺑﻮ ﺍﳊﺴﲔ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﳏﻤﺪ ﺕ528ﻫـ( ﺑﻞ ﻛﻞ ﻣﻦ ﻛﻞ ،ﻭﻗﺎﻝ ﺍﺑﻦ ﺧﺮﻭﻑ )ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺕ609ﻫـ(
ﺑﺪﻝ ﺇﺿﺮﺍﺏ .ﻳﻨﻈﺮ :ﺍﺭﺗﺸﺎﻑ ﺍﻟﻀﺮﺏ.623/2:
) (10ﺑﻔﺘﺢ ﺍﻟﺒﺎﺀ ،ﻭﻳﻌﲏ ﻫﻮ ﺍﻟﺼﻮﺍﺏ ﺑﻌﺪ ﺧﻔﺎﺋﻪ .ﻳﻨﻈﺮ :ﺍﻟﺘﺴﻬﻴﻞ :ﺹ ،172ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ.228/2:
) (11ﰲ )ﻫـ( ﺫﻛﺮﻩ.
205
ﻓﹶﻬﺬﹶﺍ ﺍﻟﹾﻤِﺜﹶﺎﻝﹸ ﻣﺤﺘﻤﻞﹲ ﻷَﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻗﹶﺪ ﺃﹶﺧﺒﺮﺕ ﺑِﺄﻧﻚ] ﻗﹶﺪ (1) [ﺗﺼﺪﻗﹾﺖ ﺑِﺪِﺭﻫﻢٍ ،ﺛﹸﻢ ﺗﺒﻴﻦ (2)ﻟﹶﻚ ﺃﻥﹾ ﺗﺨﺒِ ﺮ
]ﺑِﺄﹶﻧﻚ ﺗﺼﺪﻗﹾﺖ (3) [ﺑِﺪِﻳﻨﺎﺭٍ ،ﻭﻫﺬﹶﺍ ﺑﺪﻝﹸ ﺍﻹِﺿﺮﺍﺏِ ،ﻭﻷَﻥﹾ ﺗﻜﹸﻮﻥﹶ ﻗﹶـﺪ ﺃﹶﺭﺩﺕ ﺍﻹِﺧﺒـﺎﺭ ﺑِﺎﻟﺘـﺼﺪﻕِ
ﺑﺎﻟﺪﻳﻨـَﺎﺭِ ﻓﹶﺴﺒﻖ ﻟِﺴﺎﻧﻚ ﺇﱃ ﺍﻟﺪﺭﻫﻢِ ﻭﻫﺬﹶﺍ ﺑﺪﻝﹸ ﺍﻟﻐﻠﹶـﻂِ ،ﻭﺃﹶﻥﹾ ﺗﻜﹸﻮﻥﹶ ﻗﹶﺪ ﺃﹶﺭﺩﺕ ﺍﻹِﺧـﺒﺎﺭ ﺑِﺎﻟﺘﺼﺪﻕِ
ﺑِﺎﻟﺪﺭﻫﻢِ ﻓﹶﻠﻤﺎ ﻧﻄﹶﻘﹾﺖ ﺑِﻪِ ﺗﺒﻴﻦ ﻟﹶﻚ ﻓﹶﺴﺎﺩ ﺫﹶﻟِﻚ ﺍﻟﻘﹶﺼﺪِ ،ﻭﻫﺬﹶﺍ ﺑﺪﻝﹸ ﺍﻟﻨِﺴﻴﺎﻥِ.
) (4
ﻭﺍﻷَﺣﺴﻦ ﻓِﻴﻬِﻦ ﺃﹶﻥﹾ ﻳﺆﺗﻰ ﺑِﺒﻞﹾ.
]54ﻭ[ ﻭﻣِﻨﻬﻢ ﻣﻦ ﺃﹶﺩﺭﺝ ﺑﺪﻝﹶ ﺍﻹِﺿﺮﺍﺏِ ،ﻭﺑﺪﻝﹶ ﺍﻟﻨِﺴﻴﺎﻥِ ﰲ ﺑﺪﻝِ ﺍﻟﻐﻠﹶﻂِ) ،(5ﻭﻫﺬﹶﻩِ ﺃﹶﻣﺜِﻠﹶﺔﹸ ﺃﹶﻗﹾـﺴﺎﻡِ/ﺍﻟﺒـﺪﻝِ ﰲ
ﺍﻻِﺳﻢِ ،ﻭﺃﻣﺎ ﰲ ﺍﻟﻔِﻌﻞِ ﻓﹶﻘﹶﺎﻝﹶ ﺍﻟﺸﺎﻃِﺒِﻲ)» :(6ﺗﺠﺮِﻱ ﻓِﻴﻪِ ﺍﻷَﻗﹾﺴﺎﻡ ﺍﻷَﺭﺑﻌﺔﹸ«) (7ﻣِﺜﹶﺎﻝﹸ ﺑﺪﻝِ ﺍﻟـﺸﻲﺀِ ﻣِـ ﻦ
ﺍﻟﺸﻲﺀِ ﻓِﻴﻪِ :ﻭﻣﻦ ﻳﻔﹾﻌﻞﹾ ﺫﹶﻟِﻚ ﻳﻠﹾﻖ ﺃﹶﺛﹶﺎﻣﺎﹰ ﻳﻀﺎﻋﻒ ﻟﹶﻪ ﺍﻟﹾﻌﺬﹶﺍﺏ ،(8) ﻓﺈﻥﱠ ﻣﻌﻨﻰ "ﻣﻀﺎﻋﻔﹶﺔِ ﺍﻟﻌـﺬﹶﺍﺏِ"
ﻫِﻲ ﻟﹶﻘﹾﻲ ﺍﻵﺛﹶﺎﻡِ.
ﻭﻣِﺜﹶﺎﻝﹸ ﺑﺪﻝِ ﺍﻟﺒﻌﺾِ ﻣِﻦ ﺍﻟﻜﹸﻞﱢ ﻓِﻴﻪِ ،ﺇِﻥﹾ ﺗﻈﹶﻞﹾ ﺗﺴﺠﺪ ﷲِ ﻳﺮﺣﻤﻚ ،(9)ﻭﻣِﺜﹶﺎﻝﹸ ﺑﺪﻝِ ﺍﻻِﺷﺘِﻤﺎﻝِ ﻗﹶﻮﻟﹸﻪ:
) (10
ﺗﺆﺧﺬﹶ ﻛﹸﺮﻫـﺎ ﺃﹶﻭ ﺗﺠِـﻲﺀَ ﻃﹶﺎﺋِﻌـﺎ ﺇِﻥﱠ ﻋﻠﹶـــــﻲ ﺍﷲَ ﺃﹶﻥﹾ ﺗﺒﺎﻳِﻌـــــﺎ
ﻷﻥﱠ ﺍﻷَﺧﺬﹶ ﻛﹸﺮﻫﺎ ﻭﺍﻟﹾﻤﺠِﻲﺀَ ﻃﹶﺎﺋِﻌﺎ ﻣِﻦ ﺻِﻔﹶﺎﺕِ ﺍﻟﹾﻤﺒﺎﻳﻌﺔِ.
ﻭﻣِﺜﹶﺎﻝﹸ ﺑﺪﻝِ ﺍﻟﻐﻠﹶﻂِ ،ﻓِﻴﻪِ :ﺇِﻥﹾ ﺗﺄﹾﺗِﻨﺎ ﺗﺴﺄﹶﻟﻨﺎ ﻧﻌﻄِﻚ ،ﻭﻣﺜﱠـﻞﹶ ﺑﻌـﻀﻬﻢ ﻟِﺒـﺪﻝِ ﺍﻟـﺸﻲﺀِ ﻣِـﻦ ﺍﻟـﺸﻲﺀِ
ﻳﻘﹸﻮﻝﹸ ﺍﻟﺸﺎﻋِﺮ:
) (1
.................................. ﻣـﺘﻰ ﺗﺄﹾﺗِﻨـﺎ ﺗﻠﹾﻤِﻢ ﺑِﻨـﺎ ﰲ ﺩِﻳﺎﺭِﻧـﺎ
) (2
ﻭﺟﻌِﻞﹶ ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ :ﻳﻠﹾﻖ ﺃﹶﺛﹶﺎﻣﺎﹰ ﻳﻀﺎﻋﻒ ﻟﹶﻪ ﺍﻟﹾﻌﺬﹶﺍﺏ ، ﻣِﺜﹶﺎﻻﹰ ﻟِﺒﺪﻝِ ﺍﻻِﺷﺘِﻤﺎﻝِ.
ﻭﻳﻨﻘﹶﺴِﻢ ﺍﻟﺒﺪﻝﹸ ﺑِﺎﻟﻨﻈﹶﺮِ ﺇﱃ ﺍﻟﺘﻌﺮِﻳﻒِ ﻭﺍﻟﺘﻨﻜِﲑِ ﺃﹶﺭﺑﻌﺔﹶ ﺃﹶﻗﹾﺴﺎﻡٍ :ﺑﺪﻝﹸ ﻣﻌﺮِﻓﹶﺔٍ ﻣِـﻦ ﻣﻌﺮِﻓﹶـﺔٍ ﻛﹶﻤـﺎ
ﺗﻘﹶﺪﻡ ﻭﺑﺪﻝﹸ ﻧﻜِـﺮﺓٍ ﻣِـﻦ ﻧﻜِـﺮﺓٍ ،ﳓـﻮ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ :ﻣﻔﹶـﺎﺯﺍﹰ ﺣـﺪﺍﺋِﻖ ،(3) ﻭﻗﹶـﻮﻝِ
ﺍﻟﺸﺎﻋِﺮِ:
) (4
ﻭﺭِﺟﻞٍ ﺭﻣﻰ ﻓِﻴﻬـﺎ ﺍﻟﺰﻣـﺎﻥﹸ ﻓﹶـﺸﻠﱠﺖِ ﻭﻛﹸﻨﺖ ﻛﹶﺬِﻱ ﺭِﺟﻠﹶﻴِﻦِ ﺭِﺟـﻞٍ ﺻـﺤِﻴﺤﺔٍ
ﻭﻗﻮﻟِﻚ :ﺟﺎﺀَﻧِﻲ ﺭﺟﻞﹲ ﺃﹶﺧﻮ ﻏﹸﻼﹶﻡِ.
ﻭﺑﺪﻝﹸ ﻣﻌﺮِﻓﹶﺔٍ ﻣِﻦ ﻧﻜِﺮﺓٍ ،ﳓﻮ :ﺭﺃﹶﻳﺖ ﺭﺟﻼﹰ ﺃﹶﺧﺎ ﻋﻤﺮٍﻭ ،ﻭﻣِﻨﻪ]ﻗﻮﻟﻪ ﺗﻌﺎﱃ[ ) :(5ﻭﺇِﻧﻚ ﻟﹶﺘﻬﺪِﻱ ﺇِﻟﹶـﻰ
ﺻِﺮﺍﻁٍ ﻣﺴﺘﻘِﻴﻢٍ ﺻِﺮﺍﻁِ ﺍﻟﻠﱠﻪِ ،(6)ﻭﺑﺪﻝﹸ ﻧﻜِﺮﺓٍ ﻣِﻦ ﻣﻌﺮِﻓﹶﺔٍ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻟﹶﻨﺴﻔﹶﻌﺎﹰ ﺑِﺎﻟﻨﺎﺻِﻴﺔِ ﻧﺎﺻِﻴﺔٍ
ﻛﹶﺎﺫِﺑﺔٍ ﺧﺎﻃِﺌﹶﺔٍ ،(7)ﻭﻗﻮﻟﻚ :ﺟﺎﺀَﻧِﻲ ﺃﹶﺧﻮﻙ ﺭﺟﻞﹲ ﺻﺎﻟِﺢ.
ﻭﻫﻞﹾ ﻳﺸﺘﺮﻁﹸ ﰲ ﻫﺬﹶﺍ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺍﻟﺒﺪﻝﹸ ﻣﻮﺻﻮﻓﹰﺎ ﻛﺎﻟﹾﻤِﺜﹶﺎﻟﹶﲔِ ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭﻳﻦِ ﺃﹶﻡ ﻻﹶ؟
ﺍﻷَﻇﹾﻬﺮ ﺍﻟﺜﱠﺎﱐ ،ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻳﺴﺄﹶﻟﹸﻮﻧﻚ ﻋﻦِ ﺍﻟﺸﻬﺮِ ﺍﻟﹾﺤﺮﺍﻡِ ﻗِﺘﺎﻝٍ ﻓِﻴﻪِ ،(8)ﻭﻳﻨﻘﹶﺴِﻢ ﺍﻟﺒـﺪﻝﹸ
ﺃﹶﻳﻀﺎ ﺑِﺎﻟﻨﺴﺒﺔِ ﺇﱃ ﺍﻹِﻇﹾﻬﺎﺭِ ﻭﺍﻹِﺿﻤﺎﺭِ ﺃﹶﺭﺑﻌﺔﹶ ﺃﹶﻗﹾﺴﺎﻡٍ:
) (1ﻫﺬﺍ ﺻﺪﺭ ﺑﻴﺖ ﻣﻦ ﺍﻟﻄﻮﻳﻞ ﰲ ﺍﻟﻜﺘﺎﺏ ،86/3:ﻭﺍﻹﻧﺼﺎﻑ ﰲ ﻣﺴﺎﺋﻞ ﺍﳋﻼﻑ ،583/2:ﻭﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ :ﻣﺎﺩﺓ )ﻧﻮﺭ(
ﻭﺍﺭﺗﺸﺎﻑ ﺍﻟﻀﺮﺏ ،627/2:ﻭﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ 193/3:ﻟﻌﺒﺪ ﺍﷲ ﺑﻦ ﺍﳊﺮ.
ﳒـﺪ ﺣﻄﺒـﺎ ﺟﺰﻻﹰ ﻭﻧﺎﺭﺍ ﺗﺄﺟﺠـﺎ ........................ ﻭﲤﺎﻣﻪ:
ﻭﺭﻭِﻱ "ﻓﻤﻦ" ﺑﺪﻝ "ﻣﱴ" ،ﻭﺃﺛﺮ ﺩﻋﺴﺎ ﺑﺪﻝ ﺣﻄﺒﺎ ﺟﺰﻻ ،ﻭﻫﻮ ﺃﺑﻮ ﺍﻷﺷﺮﻑ ﺑﻦ ﺟﻌﻔﻲ ﺑﻦ ﻣﺬﺣﺞ ،ﺷﺎﻋﺮ ﻣﺮﻣﻮﻕ ،ﻋﺎﺵ
ﰲ ﺍﻟﻜﻮﻓﺔ ﻛﺎﻥ ﻣﻦ ﺃﻧﺼﺎﺭ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ﺍﺷﺘﺮﻙ ﰲ ﻣﻌﺮﻛﺔ ﺻﻔﲔ،ﺗﻮﰲ ﺳﻨﺔ68ﻫـ.ﻳﻨﻈﺮ:ﻣﻌﺠﻢ ﺍﻟﺸﻌﺮﺍﺀ:ﺹ.157
) (2ﻳﻨﻈﺮ :ﺍﺭﺗﺸﺎﻑ ﺍﻟﻀﺮﺏ 627/2:ﻭﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ.194/3:
) (3ﺍﻟﻨﺒﺄ ،ﻣﻦ ﺍﻵﻳﺘﲔ ،32-31ﻳﻨﻈﺮ ﲤﺎﻣﻬﻤﺎ :ﺹ.204
) (4ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﻄﻮﻳﻞ ﰲ ﺩﻳﻮﺍﻥ ﻛﺜﲑ ﻋﺰﺓ :ﺹ .76ﻟﻜﺜﲑ.
) (5ﺇﺿﺎﻓﺔ ﻳﻘﺘﻀﻴﻬﺎ ﺍﻟﺴﻴﺎﻕ.
) (6ﺍﻟﺸﻮﺭﻯ ،ﻣﻦ ﺍﻵﻳﺘﲔ ،53-52ﻳﻨﻈﺮ ﲤﺎﻣﻬﻤﺎ :ﺹ.204
) (7ﺍﻟﻌﻠﻖ ،ﻣﻦ ﺍﻵﻳﺘﲔ ،16-15ﻭﲤﺎﻣﻬﻤﺎ :ﻛﹶﻠﱠﺎ ﻟﹶﺌِﻦ ﻟﱠﻢ ﻳﻨﺘﻪِ ﻟﹶﻨﺴﻔﹶﻌﺎﹰ ﺑِﺎﻟﻨﺎﺻِﻴﺔِ ﻧﺎﺻِﻴﺔٍ ﻛﹶﺎﺫِﺑﺔٍ ﺧﺎﻃِﺌﹶﺔٍ .
) (8ﺍﻟﺒﻘﺮﺓ ،ﻣﻦ ﺍﻵﻳﺔ ،217ﻳﻨﻈﺮ ﲤﺎﻣﻬﺎ :ﺹ.205
207
ﺑﺪﻝﹸ ﻇﹶﺎﻫِﺮٍ ﻣِﻦ ﻇﹶﺎﻫِﺮٍ -ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ -ﻭﺑﺪﻝﹸ ﻣﻀﻤﺮٍ ﻣِﻦ ﻣﻀﻤﺮٍ ،ﳓﻮ :ﻧﺼﺮﺗﻚ ﺇﻳﺎﻙ ،ﻭﻧـﺼﺮﺗﻪ ﺇِﻳـﺎﻩ
"ﻓﹶﺈﻳﺎﻙ ﻭﺇِﻳﺎﻩ "ﺑﺪﻝﹲ ﻋِﻨﺪ ﺍﻟﺒﺼﺮِﻳﲔ ،ﻭﺗﻮﻛِﻴﺪ ﻋِﻨﺪ ﺍﻟﻜﹸﻮﻓِﻴﲔ ﻭﺍِﺑﻦِ ﻣﺎﻟِﻚٍ ﻭﺑﺪﻝﹸ ﻣﻀﻤﺮٍ ﻣِﻦ ﻇﹶﺎﻫِﺮٍ ،ﳓﻮ :
ﺭﺃﹶﻳﺖ ﺯﻳﺪﺍ ﺇﻳﺎﻩ ،ﻭﺯﻋﻢ ﺍِﺑﻦ ﻣﺎﻟِﻚٍ :ﺃﹶﻥﱠ ﻫﺬﹶﺍ ﻟﹶﻴﺲ ﺑِﻤﺴﻤﻮﻉٍ ،ﻗﹶﺎﻝﹶ » :ﻭﻟﹶﻮ ﺳﻤِﻊ ﻟﹶـﺄﹸﻋﺮِﺏ ﺗﻮﻛِﻴـﺪﺍ
]54ﻅ[ ﻻﹶ ﺑﺪﻻﹰ«) / (1ﻗﹶﺎﻝﹶ ﺑﻌﻀﻬﻢ» :ﻭﻓِﻴﻤﺎ ﺫﹶﻛﹶﺮﻩ ﻧﻈﹶﺮ؛ ﻷﻧﻪ ﻻﹶ ﻳﺆﻛﱠﺪ ﺍﻟﻘﹶﻮِﻱ ﺑِﺎﻟﻀﻌِﻴﻒِ«) (2ﻭﻗﹶﺎﻟﹶﺖِ ﺍﻟﻌﺮﺏ:
ﺯﻳﺪ ﻫﻮ ﺍﻟﻔﹶﺎﺿِﻞﹸ ﻭﺟﻮﺯ ﺍﻟﻨﺤﻮِﻳﻮﻥﹶ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺑﺪﻻﹰ ،ﺃﹶﻭ ﻣﺒﺘﺪﺃﹰ ،ﺃﹶﻭ ﻓﹶﺼﻼﹰ.
ﻭﺑﺪﻝﹸ ﻇﹶﺎﻫِﺮٍ ﻣِﻦ ﻣﻀﻤﺮٍ ،ﻭﻫﻮ ﺟﺎﺋِﺰ ﻣِﻦ ﺿﻤِﲑِ ﺍﻟﻐﺎﺋِﺐِ ﻣﻄﹾﻠﹶﻘﹰﺎ ،ﳓﻮ :ﺿﺮﺑﺘﻪ ﺯﻳﺪﺍ ،ﻭﻛﹶﺬﹶﺍ ﻣِـﻦ
ﺿﻤِﲑِ ﺍﻟﹾﺤﺎﺿِﺮِ ﺑِﺸﺮﻁِ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺑﺪﻝﹶ ﺑﻌﺾٍ ،ﻛﹶﺄﹶﻋﺠﺒﺘﻨِﻲ ﻭﺟﻬﻚ ،ﺃﹶﻭ ﺑﺪﻝﹶ ﺍِﺷـﺘِﻤﺎﻝٍ ،ﻛﹶـﺄﹶﻋﺠﺒﺘﻨِﻲ
ﻛﹶﻼﹶﻣﻚ.
ﻭﺑﺪﻝﹸ ﻛﹸﻞﱟ ﻣﻔِﻴﺪ ﻟِﻺِﺣﺎﻃﹶﺔِ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺗﻜﹸﻮﻥﹸ ﻟﹶﻨﺎ ﻋِﻴﺪﺍﹰ ﻟﱢﺄﹶﻭﻟِﻨﺎ ﻭﺁﺧِﺮِﻧﺎ ،(3)ﻭﻳﻤﺘﻨِـﻊ
ﺇِﻥﹾ ﻟﹶﻢ ﻳﻔِﺪﻫﺎ ﺧِﻼﻓﹰﺎ ﻟِﻸَﺧﻔﹶﺶِ) ،(4ﻭﺃﹶﻭﺟﻪ ﺑﺪﻝِ ﺍﻻِﺳﻢِ ﻣِﻦ ﺍﻻِﺳﻢِ ﻋﻠﹶﻰ ﻣﺎ ﻳﻘﹾﺘﻀِﻴﻪِ ﺍﻟﻀﺮﺏ ﻣِﻦ ﺟِﻬـﺔِ
ﺍﻟﹾﺤِﺴﺎﺏِ ﺳِﺘﺔﹲ ﻭﺗﺴﻌﻮﻥﹶ ﺣِﺎﺻِﻠﹶﺔﹲ ﻣِﻦ ﺿﺮﺏِ ﺳِﺘﺔﹶ ﰲ ﺳِﺘﺔﹶ ﻋﺸﺮ ،ﻭﺫﹶﻟِـﻚ ﻷﻧﻬﻤـﺎ ،ﺇِﻣـﺎ ﻣﻌﺮِﻓﹶﺘـﺎﻥِ
) (5
ﺃﻭ ﻧﻜِﺮﺗﺎﻥِ ،ﺃﹶﻭ ﺍﻷﻭﻝِ ﻣﻌﺮِﻓﹶﺔﹲ ﻭﺍﻟﺜﱠﺎﱐ ﻧﻜِﺮﺓﹲ ،ﺃﹶﻭ ﺑِﺎﻟﻜﹶﺴﺮِ.
ﻓﹶﻬﺬِﻩِ ﺃﹶﺭﺑﻌﺔﹲ ﻭﻛﹸﻞﱞ ﻣِﻨﻬﺎ ﺇِﻣﺎ ﻣﻈﹾﻬﺮ ،ﺃﹶﻭ ﻣـﻀﻤﺮ ،ﺃﻭِ ﺍﻷﻭﻝﹸ ﻣﻈﹾﻬـﺮ ،ﻭﺍﻟﺜﱠـﺎﱐ ﻣـﻀﻤﺮ ،ﺃﹶﻭ
ﺑِﺎﻟﻌﻜﹾﺲِ ﻓﹶﻬﺬِﻩِ ﺳِﺘﺔﹸ ﻋﺸﺮ ،ﻭﻛﹸﻞﱞ ﻣِﻨﻬﺎ ﺇِﻣﺎ ﺑﺪﻝﹸ ﻛﹸﻞﱟ ﻣِﻦ ﻛﹸﻞﱟ ،ﺃﹶﻭ ﺑﺪﻝﹸ ﺑﻌﺾٍ ﻣِـﻦ ﻛﹸـﻞﱟ ،ﺃﹶﻭ ﺑـﺪﻝﹸ
ﺍِﺷﺘِﻤﺎﻝٍ ،ﺃﹶﻭ ﺑﺪﻝﹸ ﻏﹶﻠﹶﻂٍ ،ﺃﹶﻭ ﺑﺪﻝﹸ ﻧِﺴﻴﺎﻥٍ ،ﺃﹶَﻭ ﺑﺪﻝﹸ ﺇِﺿﺮﺍﺏٍ ،ﻓﹶﻬﺬِﻩِ ﺳِﺘﺔﹸ ﻭﺗِﺴﻌﻮﻥﹶ» ،ﻭﻳﺠـﻮﺯ ﺇِﻋﺮﺍﺑـﻪ
ﺑﻴﺎﻧﺎ ﻣﺎ ﻟﹶﻢ ﻳﻜﹸﻦ ﻧﻜِﺮﺓﹰ ﻋِﻨﺪ ﺑﻌﻀِﻬِﻢ ﻭﻣِﻨﻬﻢ ﺟﻮﺯ ﺑﺪﻝﹶ ﺍﻟﻜﹸـﻞﱢ ﻣِـﻦ ﺍﻟـﺒﻌﺾِ«) (6ﻣـﺴﺘﺪِﻟﺎ ﺑﻘﹶـﻮﻝِ
ﺑﻌﻀِﻬِﻢ:
) (1
ﺑِﺴِﺠِــﺴﺘﺎﻥﹶ ﻃﹶﻠﹾﺤــﺔِ ﺍﻟﻄﱠﻠﹾﺤــﺎﺕِ ﺭﺣِـــﻢ ﺍﷲُ ﺃﹶﻋﻈﹸﻤـــﺎ ﺩﻓﹶﻨﻮﻫـــﺎ
ﻭﻗِﻴﻞﹶ ﻻﹶ ﺩﻟِﻴﻞﹶ ﻓِﻴﻪِ ﻷﻧﻪ ﻳﺤﺘﻤﻞﹸ ﺍﻟﻘﹶﻄﹾﻊ.
) (1ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﳋﻔﻴﻒ ﰲ ﺩﻳﻮﺍﻥ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻗﻴﺲ ﺍﻟﺮﻗﻴﺎﺕ ،ﺗﺢ :ﳏﻤﺪ ﻳﻮﺳﻒ ﳒﻢ ،ﺩﺍﺭ ﺻﺎﺩﺭ ،ﺑﲑﻭﺕ1378 ،ﻫــ-
1958ﻡ :ﺹ.20
ﻟﻌﺒﻴﺪ ﺍﷲ ﺑﻦ ﻗﻴﺲ ﺍﻟﺮﻗﻴﺎﺕ ،ﳝﺪﺡ ﻓﻴﻬﺎ ﻃﻠﺤﺔ ﺍﻟﻄﻠﺤﺎﺕ ،ﻭﻳﺮﻭﻯ ﺭﺣﻢ ﺑﺪﻝ ﻧﻀﺮ .ﻳﻨﻈﺮ :ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ :ﻣﺎﺩﺓ )ﻃﻠﺢ(.
ﻭﻳﺴﺠﺴﺘﺎﻥ ﺑﻜﺴﺮ ﺃﻭﻟﻪ ،ﻭﺛﺎﻧﻴﻪ ﻫﻲ ﻧﺎﺣﻴﺔ ﻛﺒﲑﺓ ﺑﺄﺭﺽ ﻓﺎﺭﺱ ﺃﺭﺿﻬﺎ ﻛﻠﱡﻬﺎ ﺭﻣﻠﺔ ،ﻭﺎ ﳔﻞ ﻛـﺜﲑ .ﻳﻨﻈـﺮ :ﻣﻌﺠـﻢ
ﺍﻟﺒﻠﺪﺍﻥ.214/3:
ﻭﻫﻮ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻗﻴﺲ ﺍﻟﺮﻗﻴﺎﺕ ﻣﻦ ﻗﺒﻴﻠﺔ ﺑﲏ ﻋﺎﻣﺮ ﺑﻦ ﻟﺆﻱ ،ﺷﺎﻋﺮ ﺃﻣﻮﻱ ،ﻟﻘﺐ ﺑﺎﺑﻦ ﺍﻟﺮﻗﻴﺎﺕ ﻷﻧﻪ ﻛﺎﻥ ﻳﺸﺒﺐ ﺑﺜﻼﺙ
ﻧﺴﻮﺓ ﻳﻘﺎﻝ ﳍﻦ ﲨﻴﻌﺎ ﺭﻗﻴﺔ ،ﻟﻜﻦ ﺭﻭﻯ ﺍﺑﻦ ﺳﻼﱠﻡ ﰲ ﻃﺒﻘﺎﺗﻪ ﺃﻥ ﺳﺮ ﺍﻟﻠﹼﻘﺐ ﻷﻥﱠ ﺟﺪﺍﺕ ﻟﻠﺸﺎﻋﺮ ﺗﻮﺍﻟﻴﻦ ﻳـﺴﻤﲔ ﺭﻗﻴـﺔ
ﻭﻋﺎﺻﺮ ﺍﳋﻠﻴﻔﺔ ﺍﻷﻣﻮﻱ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ ،ﻭﻗﺪ ﻋﺪﻩ ﺍﺑﻦ ﺳﻼﻡ ﰲ ﺷﻌﺮﺍﺀ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻣﻦ ﺍﻹﺳﻼﻣﻴﲔ .ﻳﻨﻈـﺮ:
ﻃﺒﻘﺎﺕ ﺍﻟﺸﻌﺮﺍﺀ :ﺹ ،186ﻭﺍﻟﺸﻌﺮ ﻭﺍﻟﺸﻌﺮﺍﺀ :ﺹ.366
209
ﻟﹶﻤﺎ ﻓﹶﺮﻍﹶ -ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ -ﻣِﻦ ﻣﺮﻓﹸﻮﻋﺎﺕِ ﺍﻷَﺳﻤﺎﺀِ ،ﻭﺗﻮﺍﺑِﻌِﻬﺎ ﺷﺮﻉ ﰲ ﺑﻴـﺎﻥِ ﻣﻨـﺼﻮﺑﺎ ِ
ﺕ
ﺍﻷَﺳﻤﺎﺀِ ،ﻭﻣﺮﺍﺩﻩ ﰲ ﻫﺬﹶﺍ ﺍﻟﺒﺎﺏِ ﺣﺼﺮ ﺍﻟﹾﻤﻨﺼﻮﺑﺎﺕِ ،ﺛﹸﻢ ﻳﺴﺘﻮﻓِﻲ ﰲ ﺍﻟﻜﹶﻼﹶﻡِ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﻭﺍﺣِﺪٍ ﻣِﻨﻬـﺎ ﰲ
ﺑﺎﺑِﻪِ ﺇِﻻﱠ ﻣﺎ ﺗﻘﹶﺪﻡ ،ﻭﻫﻮ" ﺧﺒﺮ ﻛﹶﺎﻥﹶ ﻭﺃﹶﺧﻮﺍﺗِﻬﺎ" ،ﻭ"ﺍِﺳﻢ ﺇِﻥﱠ ﻭﺃﹶﺧﻮﺍﺗِﻬﺎ" ،ﻭ"ﺍﻟﺘﺎﺑِﻊ ﻟِﻠﹾﻤﻨﺼﻮﺑﺎﺕِ".
)ﺍﻟﹾﻤﻨﺼﻮﺑﺎﺕِ( ﻣِﻦ ﺍﻷَﺳﻤﺎﺀِ )ﺧﻤﺴﺔﹶ ﻋﺸﺮ (ﻣﻨﺼﻮﺑﺎ ﺫﹶﻛﹶﺮ ﰲ ﺍﻟﺘﺮﺟﻤﺔِ ﺃﹶﻥﱠ ﻣﻨﺼﻮﺑﺎﺕِ ﺍﻷَﺳﻤﺎﺀِ ﺧﻤﺴﺔﹶ
]55ﻭ[ ﻋﺸﺮ ﺛﹸﻢ ﻟﹶﻤﺎ ﺫﹶﻛﹶﺮ ﺗﻔﹾﺼِﻴﻠﹶﻬﺎ ﺫﹶﻛﹶﺮﻫﺎ /ﺃﹶﺭﺑﻌﺔﹶ ﻋﺸﺮ ،ﻗﹶﺎﻝﹶ ﺑﻌﻀﻬﻢ ﻫﻜﹶﺬﹶﺍ ﺃﹸﺛﺒِﺖ ﰲ ﺃﹶﺻﻞِ ﺍﻟﹾﻤﺼﻨﻒِ ،ﻭﺇﻧﻤﺎ
ﺃﹶﺳﻘﹶﻂﹶ ﺍﻟﹾﺨﺎﻣِﺲ ﻋﺸﺮ ﺳﻬﻮﺍ ،ﻗﹶﺎﻝﹶ :ﻭﺃﹶﻇﻨﻪ ﺧﺒﺮ" ﻣﺎ" ﺍﻟﹾﺤِﺠﺎﺯِﻳﺔ ﻭﻗﹶﺎﻝﹶ ﻏﹶﲑﻩ» :ﺃﻧﻪ ﺛﹶﺒﺖ ﰲ ﺑﻌﺾِ ﻧﺴﺦِ
) (1
ﺍﻟﹾﻤﺘﻦِ ﺃﻧﻪ ﻣﻔﹾﻌﻮﻻﹶ ﻇﹶﻨﻨﺖ ﻭﺃﹶﺧﻮﺍﺗِﻬﺎ ﻭﻋﻠﹶﻰ ﻫﺬﹶﺍ ﻓﹶﻴﻜﹸﻮﻥﹶ ﺯﺍﺩﻩ ﺑﻌﺪ ﺃﹶﻥﹾ ﻧﺴِﻴﻪ.«
ﻭﺑﻌﻀﻬﻢ ﺟﻌﻠﹸﻪ (2)ﻣﺎ ﺫﹶﻛﹶﺮﻩ ﰲ ﺍﻷﺑﻮﺍﺏِ ﺧﻤﺴﺔﹶ ﻋﺸﺮ ﻓﹶﺠﻌﻞﹶ ﻇﹶﺮﻑ ﺍﻟﺰﻣﺎﻥِ ،ﻭﻇﹶﺮﻑ ﺍﻟﹾﻤﻜﹶﺎﻥِ
ﻭﺍﺣِﺪﺍ ،ﻓﹶﺈﻧﻬﻤﺎ ﻣﺴﻤِﻴﺎﻥِ ﺑِﺎﻟﹾﻤﻔﹾﻌﻮﻝِ ﻓِﻴﻪِ ،ﻭﺟﻌﻞﹶ ﺧﱪ ﻛﹶﺎﻥﹶ ﻭﺃﹶﺧﻮﺍﺗِﻬﺎ ،ﻭﺍِﺳﻢ ﺇﻥﱠ ﻭﺃﹶﺧﻮﺍﺗِﻬـﺎ ﻭﺍﺣِـﺪﺍ؛
ﻷﻧﻬﻤﺎ ﻣﺴﻤﻴﺎﻥِ ﺑِﺎﻟﻨﺎﺳِﺦِ ﻟِﻼِﺑﺘِﺪﺍﺀِ ،ﻭﺟﻌﻞﹶ ﻛﹸﻼﱠ ﻣِﻦ ﺍﻟﻨﻌﺖِ ،ﻭﺍﻟﻌﻄﹾﻒِ ﻭﺍﻟﺘﻮﻛِﻴﺪِ ،ﻭﺍﻟﺒﺪﻝِ ﻭﺍﺣﺪﺍ ،ﻓﹶﻠﹶﻢ
ﻳﺠﻌﻠﹾﻬﺎ ﺷﻴﺌﹰﺎ ﻭﺍﺣِﺪﺍ ،ﻭﻫﻮ ﺍﻟﺘﺎﺑِﻊ) ﻭﻫِﻲ- (ﺃﻱِ :ﺍﻟﹾﻤﻨﺼﻮﺑﺎﺕ) :-ﺍﻟﹾﻤﻔﹾﻌﻮﻝﹸ ﺑِﻪِ( ،ﳓﻮ :ﺃﹶﻛﹾﺮﻣﺖ ﺯﻳﺪﺍ.
)ﻭﺍﻟﹾﻤﺼﺪﺭ (ﺍﻟﹾﻤﻨﺼﻮﺏ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻔﹾﻌﻮﻟﻴﺔِ ﺍﻟﹾﻤﻄﹾﻠﹶﻘﹶﺔِ ،ﳓﻮ :ﺿﺮﺑﺖ ﺿﺮﺑﺎ )ﻭﻇﹶﺮﻑ ﺍﻟﺰﻣﺎﻥِ( ،ﳓﻮ ﺳِﺮﺕ
ﻳﻮﻣﺎ) .ﻭﻇﹶﺮﻑ ﺍﻟﹾﻤﻜﹶﺎﻥِ( ،ﳓﻮ :ﺃﹶﻗﹶﻤﺖ ﻋِﻨﺪ ﺍﻟﺸﻴﺦِ )ﻭﺍﻟﹾﺤﺎﻝﹸ( ﳓﻮ :ﺭﺃﹾﻳﺖ ﺯﻳﺪﺍ ﺿﺎﺣِﻜﹰﺎ )ﻭﺍﻟﺘﻤﻴِﻴﺰ،(
ﳓﻮ :ﻃِﺒﺖ ﻧﻔﹾﺴﺎ )ﻭﺍﻟﹾﻤﺴﺘﺜﹾﻨﻰ( ﰲ ﺑﻌﺾِ ﺃﹶﺣﻮﺍﻟِﻪِ ،ﳓﻮ :ﺳﺎﻓﹶﺮ ﺍﻟﹾﺠﻴﺶ ﺇِﻻﱠ ﺯﻳﺪﺍ) .ﻭﺍِﺳﻢ ﻻﹶ( ﺍﻟﻨﺎﻓِﻴـﺔِ
ﻟِﻠﹾﺠِﻨﺲِ ،ﳓﻮ :ﻻﹶ ﻏﹸﻼﹶﻡ ﺳﻔﹶﺮٍ ﺣﺎﺿِﺮ) .ﻭﺍﻟﹾﻤﻨﺎﺩﻯ( ،ﳓﻮ :ﻳﺎ ﻏﹸﻼﹶﻡ ﺯﻳﺪٍ) .ﻭﺧﺒﺮ ﻛﹶﺎﻥﹶ ﻭﺃﹶﺧﻮﺍﺗِﻬﺎ( ،ﳓﻮ:
ﻛﹶﺎﻥﹶ ﺯﻳﺪ ﻛﹶﺮِﻳﻤﺎ) .ﻭﺍِﺳﻢ ﺇِﻥﱠ ﻭﺃﹶﺧﻮﺍﺗِﻬﺎ( ،ﳓﻮ :ﺇِﻥﱠ ﺯﻳﺪﺍ ﻋﺎﻟِﻢ) .ﻭﺍﻟﹾﻤﻔﹾﻌﻮﻝﹸ ﻣِﻦ ﺃﹶﺟﻠِﻪِ( ،ﳓﻮ :ﺯﺭﺗـﻪ
ﺇِﻛﹾﺮﺍﻣﺎ) .ﻭﺍﻟﹾﻤﻔﹾﻌﻮﻝﹸ ﻣﻌﻪ (ﺍِﺳﺘﻮﻯ ﺍﻟﹾﻤﺎﺀُ ﻭﺍﻟﹾﺨﺸﺒﺔﹶ) .ﻭﺍﻟﺘﺎﺑِﻊ ﻟِﻠﹾﻤﻨﺼﻮﺏِ ،ﻭﻫﻮ ،(ﻭﰲ ﺑﻌﺾِ ﺍﻟﻨـﺴﺦِ
)ﻭﻫِﻲ) :(ﺃﹶﺭﺑﻌﺔﹸ ﺃﹶﺷﻴﺎﺀَ :ﺍﻟﻨﻌﺖ ،ﻭﺍﻟﻌﻄﹾﻒ ﻭﺍﻟﺘﻮﻛِﻴﺪ ،ﻭﺍﻟﺒﺪﻝﹸ( ،ﻭﻟﹶﻢ ﻳﺬﹾﻛﹸﺮِ ﺍﻟﹾﻤﺼﻨﻒ ﰲ ﺍﻟﹾﻤﻨﺼﻮﺑﺎﺕِ
ﺧﺒﺮ" ﻣﺎ" ،ﻭ"ﻻﹶ" ﻭ"ﻻﹶﺕ "ﻭ"ﺇِﻥﱠ" ﺍﻟﹾﻤﺸﺒﻬﺎﺕِ ﺑِﻠﹶﻴﺲ ﻟِﻤﺎ ﺗﻘﹶﺪﻡ ﰲ ﻣﺮﻓﹸﻮﻋﺎﺕِ ﺍﻷَﺳﻤﺎﺀِ.
) (1ﱂ ﺃﻋﺜﺮ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﻓﻴﻤﺎ ﺗﻮﻓﺮ ﻟﺪﻱ ﻣﻦ ﻣﺼﺎﺩﺭ.
) (2ﰲ )ﻫـ( ﺟﻌﻞ.
210
ﺍﳍﹶﺎﺀُ ﻣِﻦ" ﺑِﻪِ" ﺗﻌﻮﺩ ﺇﱃ )ﺍﻝ( ﺍﻟﹾﻤﻮﺻﻮﻟﹶﺔِ ﰲ ﺍﻟﹾﻤﻔﹾﻌﻮﻝِ) ،ﻭﻫﻮ ﺍﻻِﺳﻢ (ﺍﻟﺼﺮِﻳﺢ ،ﺃﹶﻭِ ﺍﻟﹾﻤـﺆﻭﻝﹸ
)ﺍﻟﹾﻤﻨﺼﻮﺏ (ﻟﹶﻔﹾﻈﹰﺎ ،ﺃﹶﻭ ﺗﻘﹾﺪِﻳﺮﺍ ،ﺃﹶﻭ ﻣﺤﻼ) ﺍﻟﱠﺬِﻱ ﻳﻘﹶﻊ ﺑِﻪِ(- :ﺃﻱ ﻋﻠﻴﻪِ ،(1)-ﻭﰲ ﺑﻌﺾِ ﺍﻟﻨﺴﺦِ ﻳﺪﻝﱡ ﺑِﻪِ
) (2
]55ﻅ[ ﻋﻠﹶﻴﻪِ )ﺍﻟﻔِﻌﻞﹸ( ﺍﻟﺼﺎﺩِﺭ ﻣِﻦ ﺍﻟﻔﹶﺎﻋِﻞِ /ﺧﺮﺝ ﺑِﻪِ ﺑﻘِﻴﺔﹸ ﺍﻟﹾﻤﻨﺼﻮﺑﺎﺕِ ،ﻭﻋﻼﹶﻣﺘﻪ ﺃﹶﻥﹾ ﻳﺨﺒﺮ ﻋﻨـﻪ ﺑِﺎﺳـﻢِ
ﺍﻟﹾﻤﻔﹾﻌﻮﻝِ ﺗﺎﻡٍ ﻣِﻦ ﻟﹶﻔﹾﻆِ ﻓِﻌﻠِﻪِ) ،ﳓﻮ :ﺿﺮﺑﺖ ﺯﻳﺪﺍ() ،ﻭﺭﻛِــﺒﺖ ﺍﻟﻔﹶـﺮﺱ ،(ﻭﺃﹶﻛﹾﺮﻣـﺖ ﻋﻤـﺮﺍ،
ﻭﺍِﺳﺘﺨﺮﺟﺖ ﺍﻟﹾﻤﺎﻝﹶ ،ﻭﺃﹶﻛﹶﻠﹾﺖ ﺍﻟﻄﱠﻌﺎﻡ ،ﻓﹶﻴﺼِﺢ ﺃﹶﻥﹾ ﺗﻘﹸﻮﻝﹶ :ﺯﻳﺪ ﻣﻀﺮﻭﺏ ،ﻭﺍﻟﻔﹶﺮﺱ ﻣﺮﻛﹸﻮﺏ ،ﻭﻋﻤـﺮﻭ
ﻣﻜﹾﺮﻡ ،ﻭﺍﻟﹾﻤﺎﻝﹸ ﻣﺴﺘﺨﺮﺝ ،ﻭﺍﻟﻄﱠﻌﺎﻡ ﻣﺄﹾﻛﹸﻮﻝﹲ ،ﻭﻫﺬﹶﺍ ﺍﻟﺘﻌﺮِﻳﻒ ﺑِﺎﻟﺮﺳﻢِ ﻛﹶﻤﺎ ﻣﺮ ،ﻭﻳﺠﻮﺯ ﺃﹶﻥﹾ ﻳﺘﻘﹶﺪﻡ ﻋﻠﹶﻰ
ﺍﻟﻔِﻌﻞِ ،ﳓﻮ :ﺯﻳﺪﺍ ﺃﹶﻛﹾﺮﻣﺖ ،ﻭﻳﺠﻮﺯ ﺃﹸﻥﹾ ﻳﺤﺬﹶﻑ ﺍﻟﻔِﻌﻞﹸ ﰲ ﳓﻮ ﻗﻮﻟﻚ :ﺯﻳﺪﺍ ،ﻟِﻤﻦ ﻗﹶﺎﻝﹶ :ﻣﻦ ﺃﹶﺿﺮِﺏ؟،
ﻭﺍﻟﺴﺒﺐ ﰲ ﻛﹶﻮﻥِ ﺍﻟﹾﻤﻔﹾﻌﻮﻝِ ﺑِﻪِ ﻣﻨﺼﻮﺑﺎ »ﺃﻥﱠ ﺍﻟﻔﹶﺎﻋِﻞﹶ ﻻﹶ ﻳﻜﹸﻮﻥﹸ ﺇِﻻﱠ ﻭﺍﺣِﺪﺍ ﻭﺍﻟﺮﻓﻊ ﺛﹶﻘِﻴـﻞﹲ ،ﻭﺍﻟﹾﻤﻔﹾﻌـﻮﻝﹶ
) (3
ﻳﻜﹸﻮﻥﹶ ﻭﺍﺣِﺪﺍ ﻓﹶﺄﹶﻛﹾﺜﹶﺮ ،ﻭﺍﻟﻨﺼﺐ ﺧﻔِﻴﻒ ﻓﹶﺠﻌﻠﹸﻮﺍ ﺍﻟﺜﱠﻘِﻴﻞﹶ ﻟِﻠﻘﹶﻠِﻴﻞِ ،ﻭﺍﻟﹾﺨﻔِﻴﻒ ﻟِﻠﹾﻜﹶﺜِﲑِ ﻗﹶﺼﺪﺍ ﻟِﻠﺘﻌـﺎﺩﻝِ«
ﻭﺣﻖ ﺍﻟﻔﹶﺎﻋِﻞِ ﺃﹶﻥﹾ ﻳﺘﺼِﻞﹶ ﺑِﺎﻟﻔِﻌﻞِ؛ ﻷﻧﻬﻤﺎ ﻛﹶﺎﻟﻜﹶﻠِﻤﺔِ ﺍﻟﻮﺍﺣِﺪﺓِ ﻭﺣﻖ ﺍﻟﹾﻤﻔﹾﻌﻮﻝِ ﺃﹶﻥﹾ ﻳﺄﹾﺗِﻲ ﺑﻌﺪﻫﻤﺎ ،ﳓﻮ ﻗﻮﻟﻪ
ﺗﻌﺎﱃ :ﻭﻭﺭِﺙﹶ ﺳﻠﹶﻴﻤﺎﻥﹸ ﺩﺍﻭﻭﺩ(4) ؛ ﻭﻗﹶﺪ ﻳﺠِﺐ ﺫﹶﻟِﻚ ﺣِﲔ (5)ﻳﺆﺩﻱ ﺗﻘﹾﺪﻳﻤﻪ ﻋﻠﹶﻰ ﺍﻟﻔﹶﺎﻋِﻞِ ﺍﻟﻠﱡﺒﺲ،
ﳓﻮ :ﻧﺼﺮ ﻣﻮﺳﻰ ﻋِﻴﺴﻰ ﻻِﻧﺘِﻔﹶﺎﺀِ ﺍﻟﺪﻻﹶﻟﹶﺔِ ﻋﻠﹶﻰ ﺍﻟﻔﹶﺎﻋِﻠِﻴﺔِ ﰲ ﺃﹶﺣﺪِﻫِﻤﺎ ،ﻭﺍﻟﹾﻤﻔﹾﻌﻮﻟﻴـﺔِ ﰲ ﺍﻵﺧـﺮِ ،ﻓﹶﻠﹶـﻮ
ﻭﺟِﺪﺕ ﻗﹶﺮِﻳﻨﺔﹲ ﻣﻌﻨﻮﻳﺔﹲ ،ﳓﻮ ﻗﻮﻟﻚ :ﺃﹶﺭﺿﻌﺖِ ﺍﻟﺼﻐﺮﻯ ﺍﻟﻜﹸﺒﺮﻯ ،ﻭﺃﹶﻛﹶﻞﹶ ﺍﻟﻜﹶﻤﺜﹶﺮﺍ ﻣﻮﺳﻰ ﻭﻟﹶﻔﹾﻈِﻴﺔﹲ ،ﳓﻮ:
ﻧﻈﹶﺮﺕ (6)ﻳﻌﻠﹶﻰ ﺳﻠﹾﻤﻰ ،ﻭﺿﺮﺏ ﺳﻠﹾﻤﻰ ﺍﻟﻌﺎﻗِﻠﹶﺔﹶ ﻣﻮﺳﻰ ﺟﺎﺯ ﺗﻘﹾﺪِﻳﻢ ﺍﻟﹾﻤﻔﹾﻌﻮﻝِ ﺑِﻪِ ﻭﺗﺄﺧِﲑﻩ ﻻِﻧﺘِﻔﹶﺎﺀِ ﺍﻟﻠﱡﺒﺲِ
ﰲ ﺫﹶﻟِﻚ ﻛﹸﻠﱢﻪِ ﺃﹶﻭ ﻳﺤﺼﺮ ﻫﻮ ﺑِﺈﻧﻤﺎ ،ﻭﻛﹶﺬﹶﺍ ﺑﺈﻻﱠ ،ﳓﻮ:ﺇِﻧﻤﺎ ﺿﺮﺏ ﺯﻳﺪ ﻋﻤﺮﺍ ،ﻭﻣﺎ ﺿﺮﺏ ﺯﻳﺪ ﺇِﻻﱠ ﻋﻤﺮﺍ.
ﺃﹶﻭ ﻳﻜﹸﻮﻥﹸ ﻫﻮ ﻭﺍﻟﻔﹶﺎﻋِﻞﹸ ﺿﻤِﲑﻳﻦِ ﻓﹶﻼﹶ ﺣﺼﺮ ﰲ ﺃﹶﺣﺪِﻫِﻤﺎ ،ﻛﹶـﻀﺮﺑﺘﻪ ،ﻭﻗﹶـﺪ ﻳﺘـﺄﹶ ﺧﺮ ﺍﻟﻔِﺎﻋِـﻞﹸ ﻋِـﻦِ
211
ﺍﻟﹾﻤﻔﹾﻌﻮﻝِ ]ﺟﻮﺍﺯﺍ[ ) (1ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﻟﹶﻘﹶﺪ ﺟﺎﺀ ﺁﻝﹶ ﻓِﺮﻋﻮﻥﹶ ﺍﻟﻨﺬﹸﺭ ،(2) ﻭﻭﺟﻮﺑﺎ ﺑِﺄﻥﹾ ﻳﺘﺼِﻞﹶ ﺑِﺎﻟﻔﹶﺎﻋِ ِﻞ
ﺿﻤِﲑ ﺍﻟﹾﻤﻔﹾﻌﻮﻝِ ،ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﺇِﺫِ ﺍﺑﺘﻠﹶﻰ ﺇِﺑﺮﺍﻫِﻴﻢ ﺭﺑﻪ ﺑِﻜﹶﻠِﻤﺎﺕٍ ،(3)ﻟِﺌﹶﻼﱠ ﻳﻠﹾﺰﻡ ﻋﻮﺩ ﺍﻟﻀﻤِﲑِ ﻋﻠﹶﻰ
ﻣﺘﺄﹶﺧِﺮٍ ﻟﹶﻔﹾﻈﹰﺎ ﻭﺭﺗﺒﺔﹰ ،ﻭﻫﻮ ﻻﹶ ﻳﺠﻮﺯ ،ﺃﹶﻭ ﻳﻜﹸﻮﻥﹶ ﺍﻟﹾﻤﻔﹾﻌﻮﻝﹸ ﺿﻤِﲑﺍ ،ﻭﺍﻟﻔﹶﺎﻋِﻞﹸ ﻇﹶﺎﻫِﺮﺍ ،ﳓﻮ ﻗﻮﻟﻚ :ﺿﺮﺑﻨِﻲ
]56ﻭ[ ﺯﻳﺪ.ﻟِﺌﹶﻼﱠ /ﻳﻠﹾﺰﻡ ﺍﻟﻀﻤِﲑ ﻓﹸﺼِﻞﹶ ﻣﻊ ﺍﻟﺘﻤﻜﱡﻦِ ﻣِﻦ ﺍِﺗﺼﺎﻟِﻪِ ،ﻭﻫﻮ ﻻﹶ ﻳﺠﻮﺯ ﺃﹶﻭ ﻳﺤﺼﺮ ﺍﻟﻔﹶﺎﻋِﻞﹸ ﺑِﺈﻧﻤﺎ ،ﺃﹶﻭ ﺑﺈﻻﱠ
ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺇِﻧﻤﺎ ﻳﺨﺸﻰ ﺍﻟﻠﱠﻪ ﻣِﻦ ﻋِﺒﺎﺩِﻩِ ﺍﻟﹾﻌﻠﹶﻤﺎﺀُ ،(4)ﻭﻗﻮﻟﻚ :ﻣﺎ ﺿﺮﺏ ﺯﻳﺪﺍ ﺇِﻻﱠ ﻋﻤﺮﻭ )ﻭﻫﻮ(
ﺃﹶﻱِ :ﺍﻟﹾﻤﻔﹾﻌﻮﻝﹸ ﺑِﻪِ )ﻗِﺴﻤﺎﻥ( ،ﻭﰲ ﺑﻌﺾِ ﺍﻟﻨﺴﺦِ ﻋﻠﹶﻰ ﻗِﺴﻤﻴﻦِ) :ﻇﹶﺎﻫِﺮ ،ﻭﻣﻀﻤﺮ ،ﻓﹶﺎﻟﻈﱠﺎﻫِﺮ ﻣﺎ ﺗﻘﹶـﺪﻡ
ﺫِﻛﹾﺮﻩ (ﻣِﻦ ﳓﻮ :ﺿﺮﺑﺖ ﺯﻳﺪﺍ .ﻭﺭﻛِﺒﺖ ﺍﻟﻔﹶﺮﺱ.
)ﻭﺍﻟﹾﻤﻀﻤﺮ (ﺃﹶﻳﻀﺎ )ﻗِﺴﻤﺎﻥِ :ﻣﺘﺼِﻞﹲ ﻭﻣﻨﻔﹶﺼِﻞﹲ(.
)ﻓﺎﻟﹾﻤﺘﺼِﻞﹸ ﺍِﺛﹾﻨﺎ ﻋﺸﺮ (ﻗﹶﻮﻟِﻚ) :ﺿﺮﺑﻨِﻲ( ﺯﻳﺪ" ،ﻓﹶﺎﻟﻴﺎﺀُ" ﻣِﻦ ﻗﻮﻟِﻚ :ﺿﺮﺑﻨﻲ ﺿﻤِﲑ ﺍﻟﹾﻤـﺘﻜﹶﻠﱢﻢِ
ﻭﺣﺪﻩ ﻭﺍﻟﻨﻮﻥﹸ ﻧﻮﻥﹶ ﺍﻟﻮِﻗﹶﺎﻳﺔِ ﺗﻘِﻲ ﺍﻟﻔِﻌﻞﹶ ﻣِﻦ ﺍﻟﻜﹶﺴﺮِ) ،ﻭﺿﺮﺑﻨﺎ( ﺯﻳﺪ" ﻓﹶﻨﺎ" ﺿﻤِﲑ ﺍﻟﹾﻤﺘﻜﹶﻠﱢﻢِ ﻭﻣﻌﻪ ﻏﹶﲑﻩ ﺃﹶﻭ
ﺍﻟﹾﻤﻌﻈﱢﻢِ ﻧﻔﹾﺴﻪ) ،ﻭﺿﺮﺑﻚ (ﺯﻳﺪ" ﻓﹶﺎﻟﻜﹶﺎﻑ "ﺍﻟﹾﻤﻔﹾﺘﻮﺣﺔﹸ ﺿﻤِﲑ ﺍﻟﹾﻤﻔﹾﺮﺩِ ﺍﻟﹾﻤﺨﺎﻃﹶﺐِ) ،ﻭﺿﺮﺑﻚِ( ﺯﻳـﺪ،
"ﻓﹶﺎﻟﻜﹶﺎﻑ "ﺍﻟﹾﻤﻜﹾﺴﻮﺭﺓﹸ ﻟِﻠﹾﻤﻔﹾﺮﺩﺓِ ﺍﻟﹾﻤﺨﺎﻃﹶﺒﺔِ )ﻭﺿﺮﺑﻜﹸﻤﺎ( ﺯﻳﺪ" ،ﻓﺎﻟﻜﹶﺎﻑ "ﺍﻟﹾﻤﻀﻤﻮﻣﺔﹸ ﺿﻤِﲑ ﺍﻟﹾﻤﺜﹶﻨـﻰ
ﺍﻟﹾﻤﺨﺎﻃﹶﺐِ ﻣﻄﹾﻠﹶﻘﹰﺎ ﻭ"ﺍﻟﹾﻤِﻴﻢ ﻭﺍﻷَﻟِﻒ ،"ﻋﻼﹶﻣﺔﹸ ﺍﻟﺘﺜﹾﻨِﻴﺔِ) ،ﻭﺿﺮﺑﻜﹸﻢ (ﺯﻳﺪ" ،ﻓﹶﺎﻟﻜﹶﺎﻑ "ﺍﻟﹾﻤﻀﻤﻮﻣﺔﹸ ﺿﻤِﲑ
ﺟﻤﻊِ ﺍﻟﹾﻤﺬﹶﻛﱠﺮِ ﺍﻟﹾﻤﺨﺎﻃﹶﺐِ ﻭﺍﻟﹾﻤِﻴﻢ ﻋﻼﹶﻣﺔﹸ ﺍﻟﹾﺠﻤﻊِ) ،ﻭﺿﺮﺑﻜﹸﻦ (ﺯﻳﺪ" ،ﻓﹶﺎﻟﻜﹶﺎﻑ "ﺍﻟﹾﻤﻀﻤﻮﻣﺔﹸ ﺿـﻤِﲑ
ﺟﻤﻊِ ﺍﻟﹾﻤﺆﻧﺚِ ﺍﻟﹾﻤﺨﺎﻃﹶﺒﺔِ ﻭﺍﻟﻨﻮﻥﹸ ﺍﻟﹾﻤﺸﺪﺩﺓ ﻋﻼﹶﻣﺔﹸ ﺟﻤﻊِ ﺍﻟﹾﻤﺆﻧﺚِ ،ﻭﻋﻤﺮ) ﺿﺮﺑﻪ (ﺯﻳﺪ" ﻓﹶﺎﻟﹾﻬﺎﺀُ" ﺿﻤﲑ
ﺍﻟﹾﻤﻔﹾﺮﺩِ ﺍﻟﻐﺎﺋِﺐِ ،ﻭﻫِﻨﺪ) ﺿﺮﺑﻬﺎ( ﺯﻳﺪ" ،ﻓﹶﺎﻟﹾﻬﺎﺀُ" ﺿﻤِﲑ ﺍﻟﹾﻤﻔﹾﺮﺩﺓِ ﺍﻟﻐﺎﺋِﺒـﺔِ ،ﻭﺍﻟﺰﻳـﺪﺍﻥِ ،ﺃﹶﻭ ﺍﻟﹾﻬِﻨـﺪﺍﻥِ
)ﺿﺮﺑﻬﻤﺎ( ﻋﻤﺮﻭ "ﻓﹶﺎﻟﹾﻬﺎﺀُ" ﺿﻤِﲑ ﺍﻟﹾﻤﺜﹶﻨﻰ ﺍﻟﻐﺎﺋِﺐِ ﻣﻄﹾﻠﹶﻘﹰﺎ ،ﻭﺍﻟﹾﻤِﻴﻢ ﻭﺍﻷَﻟِﻒ ﻋﻼﹶﻣﺔﹸ ﺍﻟﺘﺜﹾﻨِﻴـﺔِ ﻭﺍﻟﺰﻳـﺪﻭﻥﹶ
)ﺿﺮﺑﻬﻢ (ﻋﻤﺮﻭ" ،ﻓﹶﺎﻟﹾﻬﺎﺀُ" ﺿﻤِﲑ ﺟﻤﻊِ ﺍﻟﹾﻤﺬﹶﻛﱠﺮِ ﺍﻟﻐﺎﺋِﺒِﲔِ ﻭ"ﺍﻟﹾﻤِﻴﻢ "ﻋﻼﹶﻣﺔﹸ ﺟﻤﻊِ ﺍﻟﺬﹸﻛﹸﻮﺭِ ،ﻭﺍﻟﹾﻬِﻨﺪﺍﺕ
)ﺿﺮﺑﻬﻦ (ﻋﻤﺮﻭ" ،ﻓﹶﺎﻟﹾﻬﺎﺀُ" ﺿﻤِﲑ ﺟﻤﻊِ ﺍﻟﹾﻤﺆﻧﺚِ ﺍﻟﻐﺎﺋِﺐِ ،ﻭﺍﻟﻨﻮﻥﹸ ﺍﻟﹾﻤﺸﺪﺩﺓِ ﻋﻼﹶﻣﺔﹸ ﺟﻤﻊِ ﺍﻟﹾﻤﺆﻧـﺚِ
ﺍﻟﻐﺎﺋِﺐِ ،ﻭﻣﺎ ﺗﻘﹶﺮﺭ ﻣِﻦ" ﺍﻟﻜﹶﺎﻑِ" ،ﻭ"ﺍﻟﹾﻬﺎﺀِ" ﻭﺣﺪﻫﺎ ﻫﻮ ﺍﻟﻀﻤِﲑ ﻫﻮ ﺍﻟﺼﺤِﻴﺢ ،ﻭﻳﻘﹶﺎﻝﹸ ﰲ ﻫﺬِﻩِ ﻛﹸﻠﱢﻬﺎ:
ﻓِﻌﻞﹲ ﻭﻓﹶﺎﻋِﻞﹲ ﻭﻣﻔﹾﻌﻮﻝﹲ.
)ﻭﺍﻟﹾﻤﻨﻔﹶﺼِﻞﹸ:ﺍِﺛﹾﻨﺎ ﻋﺸﺮ (ﺃﹶﻳﻀﺎ،ﳓﻮ ﻗﻮﻟِﻚ) :ﺇﻳﺎﻱ (ﺃﹶﻛﹾﺮﻣﺖ ،ﺃﹶﻭ ﻣﺎ ﺃﹶﻛﹾﺮﻣﺖ ﺇِﻻﱠ ﺇﻳﺎﻱ" ،ﻓﹶﺈﻳﺎ"
]56ﻅ[ ﻓِﻴﻬِﻤﺎ ﺿﻤِﲑ ﺍﻟﹾﻤﺘﻜﹶﻠﱠﻢِ ﻭﺣﺪﻩ ،ﻭﺍﻟﻴﺎﺀُ ﺍﻟﹾﻤﺘﺼِﻠﹶﺔﹸ ﺑِﻪِ ﺣﺮﻑ ﺗﻜﹶﻠﱡﻢٍ).ﻭﺇﻳﺎﻧﺎ( ﺃﹶﻛﹾﺮﻣﺖ / ﺃﹶﻭ ﻣﺎ ﺃﹶﻛﹾﺮﻣـﺖ ﺇِﻻﱠ
ﺇﻳﺎﻧﺎ" ،ﻓﹶﺈﻳﺎ" ﺿﻤِﲑ ﺍﻟﹾﻤﺘﻜﹶﻠﱢﻢِ ﻭﻣﻌﻪ ﻏﹶﲑﻩ ،ﺃﹶﻭ ﺍﻟﹾﻤﻌﻈﱢﻢِ ﻧﻔﹾﺴﻪ ،ﻭ"ﻧﺎ" ﺍﻟﹾﻤﺘﺼِﻠﹶﺔﹸ ﺑِﻬﺎ ﻋﻼﹶﻣﺔﹸ ﺍﻟﹾﺠﻤـﻊِ ﻣِـﻦ
ﺍﻟﹾﻤﺘﻜﹶﻠﱢﻢِ ﻣﻊ ﺍﻟﹾﻤﺸﺎﺭﻛﹶﺔِ ،ﺃﹶﻭ ﺍﻟﺘﻌﻈِﻴﻢِ) .ﻭﺇﻳﺎﻙ (ﺃﹶﻛﹾﺮﻣﺖ ،ﺃﹶﻭ ﻣﺎ ﺃﹶﻛﹾﺮﻣﺖ ﺇﻻﱠ ﺇﻳﺎﻙ" ،ﻓﹶــﺈﻳﺎ" ﺿـﻤِﲑ
ﺍﻟﹾﻤﻔﹾﺮﺩِ ﺍﻟﹾﻤﺨﺎﻃﹶﺐِ ﻭﺍﻟﻜﹶﺎﻑ ﺍﻟﹾﻤﻔﹾﺘﻮﺣﺔﹸ ﺍﻟﹾﻤﺘﺼِﻠﹶﺔﹸ ﺑِﻪِ ﺣﺮﻑ ﺧِﻄﹶﺎﺏٍ) ،ﻭﺇﻳﺎﻙِ( ﺃﹶﻛﹾﺮﻣﺖ ،ﺃﹶﻭ ﻣﺎ ﺃﹶﻛﹾﺮﻣﺖ
ﺇِﻻﱠ ﺇﻳﺎﻙ" ،ﻓﺈﻳﺎ" ﺿﻤِﲑ ﺍﻟﹾﻤﻔﹾﺮﺩِ ﺍﻟﹾﻤﺨﺎﻃﹶﺒﺔِ ﻭﺍﻟﻜﹶﺎﻑ ﺍﻟﹾﻤﻜﹾﺴﻮﺭﺓﹸ ﺣﺮﻑ ﺧِﻄﹶﺎﺏٍ) ،ﻭﺇِﻳﺎﻛﹸﻤﺎ( ﺃﹶﻛﹾﺮﻣـﺖ،
ﺃﹶﻭ ﻣﺎ ﺃﹶﻛﹾﺮﻣﺖ ﺇِﻻﱠ ﺇﻳﺎﻛﹸﻤﺎ "ﻓﹶﺈﻳﺎ" ﺿﻤِﲑ ﺍﻟﹾﻤﺜﹶﻨﻰ ﺍﻟﹾﻤﺨﺎﻃﹶﺐِ ﻣﻄﹾﻠﹶﻘﹰﺎ ﻭﺍﻟﻜﹶﺎﻑ ﻭﺍﻟﹾﻤِﻴﻢ ﻭﺍﻷَﻟِـﻒ ﻋﻼﹶﻣـﺔﹸ
ﺍﻟﹾﻤﺜﹶﻨﻰ) .ﻭﺇﻳﺎﻛﹸﻢ (ﺃﹶﻛﹾﺮﻣﺖ ﺃﹶﻭ ﻣﺎ ﺃﹶﻛﹾﺮﻣﺖ ﺇِﻻﱠ ﺇﻳﺎﻛﹸﻢ" ،ﻓﹶﺈﻳﺎ" ﺿﻤِﲑ ﺟﻤـﻊِ ﺍﻟﹾﻤـﺬﹶﻛﱠﺮِ ﺍﻟﹾﻤﺨﺎﻃﹶـﺐِ،
ﻭﺍﻟﻜﹶﺎﻑ ﻭﺍﻟﹾﻤِﻴﻢ ﻋﻼﹶﻣﺔﹸ ﺍﻟﹾﺠﻤﻊِ )ﻭﺇﻳﺎﻛﹸﻦ (ﺃﹶﻛﹾﺮﻣﺖ ،ﺃﹶﻭ ﻣﺎ ﺃﹶﻛﹾﺮﻣﺖ ﺇِﻻﱠ ﺇِﻳﺎﻛﹸﻦ" ،ﻓﹶﺈﻳﺎ" ﺿﻤِﲑ ﺟﻤـﻊِ
ﺍﻟﹾﻤﺆﻧﺚِ ﺍﻟﹾﻤﺨﺎﻃﹶﺐِ ،ﻭﺍﻟﻜﹶﺎﻑ ﻭﺍﻟﻨﻮﻥﹸ ﺍﻟﹾﻤﺸﺪﺩﺓﹸ ﻋﻼﹶﻣﺔﹸ ﺟﻤﻊِ ﺍﻟﹾﻤﺆﻧﺚِ ﺍﻟﹾﻤﺨﺎﻃﹶﺐِ) ،ﻭﺇﻳﺎﻩ( ﺃﹶﻛﹾﺮﻣﺖ،
ﺃﹶﻭ ﻣﺎ ﺃﹶﻛﹾﺮﻣﺖ ﺇِﻻﱠ ﺇﻳﺎﻩ" ،ﻓﹶﺈﻳﺎ" ﺿﻤِﲑ ﺍﻟﹾﻤﻔﹾﺮﺩِ ﺍﻟﻐﺎﺋِﺐِ ،ﻭﺍﻟﹾﻬﺎﺀُ ﻋﻼﹶﻣﺔﹲ ﻋﻠﹶﻰ ﺍﻟﻐﺎﺋِﺐِ ﺍﻟﹾﻤﺬﹶﻛﱠﺮِ) ،ﻭﺇﻳﺎﻫـﺎ(
ﺃﹶﻛﹾﺮﻣﺖ ،ﺃﹶﻭ ﻣﺎ ﺃﹶﻛﹾﺮﻣﺖ ﺇِﻻﱠ ﺇﻳﺎﻫﺎ" ،ﻓﹶﺈﻳﺎ" ﺿﻤِﲑ ﺍﻟﹾﻤﻔﹾﺮﺩﺓِ ﺍﻟﻐﺎﺋِﺒﺔِ ،ﻭﺍﻟﹾﻬﺎﺀُ ﻭﺍﻷَﻟِﻒ ﻋﻼﹶﻣﺔﹸ ﺍﻟﺘﺄﻧِﻴـﺚِ ﰲ
ﺍﻟﻐﺎﺋِﺒﺔِ) ،ﻭﺇﻳﺎﻫﻤﺎ( ﺃﹶﻛﹾﺮﻣﺖ ،ﺃﻭ ﻣﺎ ﺃﹶﻛﹾﺮﻣﺖ ﺇِﻻﱠ ﺇِﻳﺎﻫﻤﺎ "ﻓﹶﺈﻳﺎ" ﺿﻤِﲑ ﺍﻟﹾﻤﺜﹶﻨﻰ ﺍﻟﻐﺎﺋِﺐِ ﻣﻄﹾﻠﹶﻘﹰﺎ ،ﻭﺍﻟﹾﻬـﺎﺀُ،
ﻭﺍﻟﹾﻤِﻴﻢ ،ﻭﺍﻷَﻟِﻒ ﻋﻼﹶﻣﺔﹸ ﺍﻟﺘﺄﻧِﻴﺚِ) (1ﰲ ﺍﻟﻐﺎﺋِﺐِ) ،ﻭﺇﻳﺎﻫﻢ (ﺃﹶﻛﹾﺮﻣﺖ ،ﺃﹶﻭ ﻣﺎ ﺃﹶﻛﹾﺮﻣﺖ ﺇِﻻﱠ ﺇﻳﺎﻫﻢ" ،ﻓﹶﺈﻳـﺎ"
ﺿﻤِﲑ ﺟﻤﻊِ ﺍﻟﹾﻤﺬﹶﻛﱠﺮِ ﺍﻟﻐﺎﺋِﺐِ ،ﻭﺍﻟﹾﻬﺎﺀُ ﻭﺍﻟﹾﻤِﻴﻢ ﻋﻼﹶﻣﺔﹸ ﺟﻤﻊِ ﺍﻟﹾﻤﺬﹶﻛﱠﺮِ.
) (2
)ﻭﺇﻳﺎﻫﻦ (ﺃﻛﺮﻣﺖ ،ﺃﻭ ﻣﺎ ﺃﻛﺮﻣﺖ ﺇﻻﱠ ﺇﻳﺎﻫﻦ" ،ﻓﺈﻳﺎ" ﺿﻤِﲑ ﺟﻤﻊِ ﺍﻟﹾﻤﺆﻧـﺚِ ﺍﻟﻐﺎﺋِـﺐِ ،ﻭﺍﻟﻨـﻮﻥﹸ
ﺍﻟﹾﻤﺸﺪﺩﺓﹸ ﻋﻼﹶﻣﺔﹸ ﺟﻤﻊِ ﺍﻹِﻧﺎﺙِ ﰲ ﺍﻟﻐﻴﺒﺔِ.
ﻭﻣﺎ ﺗﻘﹶﺮﺭ ﻣِﻦ ﺃﹶﻥﱠ "ﺇﻳﺎ" ﻭﺣﺪﻫﺎ ﻫﻲ ﺍﻟﻀﻤِﲑ ،ﻭﺍﻟﻠﱠﻮﺍﺣِﻖ ﻟﹶﻬﺎ ﻫِﻲ ﺣﺮﻭﻑ ﺗﻜﹶﻠﱡـﻢٍ ﻭﺧِﻄﹶـﺎﺏٍ
ﻭﻏﹶﻴﺒﺔٍ ﻭﺗﺜﹾﻨِﻴﺔٍ ،ﻭﺟﻤﻊٍ ﻫﻮ ﺍﻟﺼﺤِﻴﺢ ،(3)ﻭﻛﹸﻞﱡ ﻫﺬِﻩِ ﻳﻘﹶﺎﻝﹸ ﻓِﻴﻬﺎ :ﺿﻤِﲑ ﻧﺼﺐٍ ﻣﻨﻔﹶﺼِﻞٍ ﻣﻔﹾﻌﻮﻝٍ ﺑِﻪِ ﻣﻘﹶـﺪﻡٍ
213
) (3
ﻟِﻼِﺧﺘِﺼﺎﺹِ ﺃﹶﻱِ :ﺍﻟﹾﺤﺼﺮِ .ﻭﻗﻮﻟﻪ ]ﺗﻌـﺎﱃ[ ) :(1ﻓﹶﺈﻳـﺎﻱ ﻓﹶـﺎﺭﻫﺒﻮﻥِ ،(2)ﺃﹶﻭ ﻓﹶـﺎﺗﻘﹸﻮﻥِ
]57ﻭ[ ﺃﻭﻓﹶﺎﻋﺒﺪﻭﻥِ (4)ﺍﻟﻀﻤِﲑ ﺍﻟﹾﻤﻨﻔﹶﺼِﻞﹸ ﰲ /ﻫﺬِﻩِ ﻭﳓﻮﻫﺎ ﻣﻔﹾﻌﻮﻝٌﺑِﻔِﻌﻞٍ ﻣﺤﺬﹸﻭﻑٍ ﻳﻔﹶﺴﺮﻩ ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭ ،ﻭﻫﻮ
ﻣِﻦ ﺑﺎﺏِ ﺍِﺷﺘِﻐﺎﻝِ ﺍﻟﻌﺎﻣِﻞِ ﻋﻦ ﻣﻌﻤﻮﻟِﻪِ ﺑِﻀﻤِﲑِﻩِ ،ﳓﻮ]ﻗﻮﻟﻪ ﺗﻌﺎﱃ[ ) :(5ﻭﺍﻟﹾﻘﹶﻤﺮ ﻗﹶﺪﺭﻧﺎﻩ ،(6) ﺇِﻧـﺎ
ﻛﹸﻞﱠ ﺷﻲﺀٍ ﺧﻠﹶﻘﹾﻨﺎﻩ ،(7) ﻭﻗﹶﺪ ﺗﻘﹶﺪﻡ ﺃﹶﻥﱠ ﺍﻟﻀﻤﺎﺋِﺮ ﺃﹶﺣﺪ ﻭﺳِﺘﻮﻥﹶ ﺿﻤِﲑﺍ ،ﻓﹶﺬﹶﻛﹶﺮ ﻣِﻨﻬﺎ ﰲ ﺑﺎﺏِ ﺍﻟﹾﻤﺒﺘﺪﺇِ ﺍِﺛﹾﻨﻲ
ﻋﺸﺮ ،ﻭﰲ ﺑﺎﺏِ ﺍﻟﻔﹶﺎﻋِﻞِ ﺍِﺛﹾﻨﻲ ﻋﺸﺮ ،ﻭﺫﹶﻛﹶﺮ ﰲ ﻫﺬﹶﺍ ﺍﻟﺒﺎﺏِ ﺃﹶﺭﺑﻌﺔﹶ ﻭﻋِﺸﺮِﻳﻦ ﻭﺫﹶﻛﹶﺮ ﰲ ﺑﺎﺏِ ﻋﻼﹶﻣـﺎﺕِ
ﺍﻹِﻋﺮﺍﺏِ "ﺍﻟﻴﺎﺀَ" ﻣِﻦ" ﺗﻔﹾﻌﻠِﲔ "ﻓﹶﻬﺬِﻩِ ﺗِﺴﻌﺔﹲ ﻭﺃﹶﺭﺑﻌﻮﻥﹶ ﻓﹶﺎﻟﺒﺎﻗِﻲ ﻣِﻦ ﺃﹶﺣﺪِ ﻭﺳِﺘِﲔ ﺍِﺛﹾﻨﺎ ﻋﺸﺮ ،ﻭﻫِﻲ ﺿﻤﺎﺋِﺮ
ﺍﻟﹾﺨﻔﹾﺾِ ،ﳓﻮ" :ﻣﺮﺭﺕ ﺑِﻲ" ﻭ"ﺑِﻨﺎ" ،ﻭ"ﺑِﻚ ،"ﻭﺑِﻚِ" ،ﻭ"ﺑِﻜﹸﻤﺎ" ،ﻭ"ﺑِﻜﹸﻢ ،"ﻭ"ﺑِﻜﹸﻦ" ،"ﻭﺑِﻪِ" ،ﻭ"ﺑِﻬﺎ"
ﻭ"ﺑِﻬِﻤﺎ" ،ﻭ"ﺑِﻬِﻢ "ﻭ"ﺑِﻬِﻦ ،"ﻭﺇﻧﻤﺎ ﻟﹶﻢ ﻳﺬﹾﻛﹸﺮ ﺿﻤﺎﺋِﺮ ﺍﻟﹾﺨﻔﹾﺾِ ﺍﻟﹾﻤﺬﻛﹸﻮﺭﺓِ ﺍِﺳﺘِﻐﻨﺎﺀً ﻋﻨﻬﺎ ﺑِﻀﻤﺎﺋِﺮِ ﺍﻟﻨﺼﺐِ
ﺍﻟﹾﻤﺘﺼِﻠﹶﺔِ ﻓﹶﺈِﻥﱠ ﻟﹶﻔﹾﻈﹶﻬﺎ ﻭﺍﺣِﺪ.
214
ﺑﺎﺏ ﺍﻟﹾﻤﺼـﺪﺭِ
ﻳﻘﹶﺎﻝﹸ ﻓِﻴﻪِ :ﺍﻟﹾﻤﺼﺪﺭ ،ﻭﺍﻟﹾﻤﻔﹾﻌﻮﻝﹸ ﺍﻟﹾﻤﻄﹾﻠﹶﻖ (1)ﻟِﺼِﺪﻕِ ﺍﻟﹾﻤﻔﹾﻌﻮﻝِ ﻋﻠﹶﻴﻪِ ﻏﹶﲑ ﻣﻘﻴﺪٍ ﺑِﺤﺮﻑِ ﺟﺮ ﻭﳓﻮ ِﻩ
ﻭﻗﻮﻟﹸﻪ" :ﻭﳓﻮﻩِ" ﺑِﺎﺳﻢٍ ﻛﹶﺎﻟﹾﻤﻔﹾﻌﻮﻝِ ﻣﻌﻪ ﻓﹶﺈﻧﻪ ﻟﹶﻢ] ﻳﺠﺮ (2)[ﺑِﺤﺮﻑِ ﺍﻟﹾﺠﺮ ،ﺑِﺨِﻼﹶﻑِ ﻏﹶﲑِﻩِ ﻣِﻦ ﺍﻟﹾﻤﻔﹾﻌﻮﻻﹶﺕِ
ﺍﻷﺭﺑﻊِ ﻭﺍﻟﺘﻌﺒﲑ ﺑﺎﻟﹾﻤﻔﹾﻌﻮﻝِ ﺍﻟﹾﻤﻄﹾﻠﹶﻖِ ﺃﹶﻭﻟﹶﻰ ،ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻤﻔﹾﻌﻮﻝﹶ ﺍﻟﹾﻤﻄﹾﻠﹶﻖ ﻗﹶﺪ ﻻﹶ ﻳﻜﹸﻮﻥﹶ ﻣﺼﺪﺭﺍ ،ﻭﺍﻟﹾﻤﺼﺪﺭ ﻗﹶﺪ ﻻﹶ
ﻳﻜﹸﻮﻥﹸ ﻣﻨﺼﻮﺑﺎ ﻋﻠﹶﻰ ﺃﻧﻪ ﻣﻔﹾﻌﻮﻝﹲ ﻣﻄﹾﻠﹶﻖ ،ﳓﻮ :ﺃﹶﻋﺠﺒﻨِﻲ ﺿﺮﺑﻚ ،ﻓﹶﻀﺮﺑﻚ ﻣﺼﺪﺭ ﻭﻟﹶﻴﺲ ﺑِﻤﻔﹾﻌﻮﻝِ ﻣﻄﹾﻠﻖٍ
ﻓﺎﻟﹾﻤﻔﹾﻌﻮﻝﹸ ﺍﻟﹾﻤﻄﹾﻠﹶﻖ ﺍِﺳﻢ ﻳﺆﻛﱢﺪ ﻋﺎﻣِﻠﹶﻪ ،ﺃﹶﻭ ﻳﺒﻴﻦ ﻧﻮﻋﻪ ،ﺃﹶﻭ ﻋﺪﺩﻩ ﻭﻟﹶﻴﺲ ﺧﱪﺍ ،ﻭِﻻﹶ ﺣﺎﻻﹰ) ،(3ﻭﺍﻟﹾﻤـﺼﺪﺭ
ﻣﻌﻨﻰ ﺻﺎﺩﺭ ﻣِﻦ ﻓﹶﺎﻋِﻠِﻪِ ،ﻭﻫﻮ ﺍِﺳﻢ ﻟِﻠﹾﺤﺪﺙِ ﺍﻟﹾﻤﺪﻟﹸﻮﻝِ ﻋﻠﻴﻪِ ﺑِﺎﻟﻔِﻌﻞِ ﺍﻟﹾﻤﺘﺼﺮﻑِ ،ﻭﺍﹸﺧﺘﻠِﻒ ﻓِﻴـﻪِ ﻓﹶﻘﹶـﺎﻝﹶ
ﺍﻟﻜﹸﻮﻓِﻴﻮﻥﹶ ﺃﹶﺻﻠﻪ ﺍﻟﻔِﻌﻞﹸ ،ﻭﻗﹶﺎﻝﹶ ﺍﻟﺒﺼﺮِﻳﻮﻥﹶ ﻫﻮ ﺃﹶﺻﻞﹲ ﻟِﻠﹾﻔِﻌﻞِ ،ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ؛ ﻷﻥﱠ ﻛﹸﻞﱠ ﻓﹶـﺮﻉٍ ﻳﺘـﻀﻤﻦ
ﺍﻷَﺻﻞﹶ ﻭﺯِﻳﺎﺩﺓٍ ﻭﺍﻟﻔِﻌﻞﹸ ﻳﺘﻀﻤﻦ ﺍﻟﹾﻤﺼﺪﺭ ﻭﺯِﻳﺎﺩﺓﹰ ﻭﻛﹶﺬﹶﻟِﻚ ﻛﹸﻞﱡ ﻣﺎ ﺃﹸﺧِﺬﹶ ﻣِﻦ ﺍﻟﻔِﻌﻞِ ﻓﹶﺈﻧـﻪ ﺑِﺎﻟﻨـﺴﺒﺔِ ﺇﱃ
ﺍﻟﹾﻤﺼﺪﺭِ ﻛﹶﺬﹶﻟِﻚ) (4)ﻭﻫﻮ ﺍﻻِﺳﻢ ﺍﻟﹾﻤﻨﺼﻮﺏ ﺍﻟﱠﺬِﻱ ﻳﺠِﻲﺀُ ﺣﺎﻝﹶ ﻛﹶﻮﻧِﻪِ ﺛﹶﺎﻟِﺜﹰﺎ ﰲ ﺗﺼﺮِﻳﻒِ ﺍﻟﻔِﻌﻞِ( ﺧﺮﺝ
]57ﻅ[ ﺑِﻪِ ﺑﺎﻗِﻲ ﺍﻟﹾﻤﻨﺼﻮﺑﺎﺕِ ﻭﻫﺬﹶﺍ ﺫﹶﻛﹶﺮﻩ ﺗﻘﹾﺮِﻳﺒﺎ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺒﺘﺪِﺉِ) /(5ﻛﹶﻤﺎ ﺇِﺫﹶﺍ ﻗِﻴﻞﹶ ﻟﹶﻚ:ﻛﹶﻴﻒ ﺗﺼﺮﻑ) ،ﳓﻮ(:
ﺿﺮﺏ؟ ﻓﹶﺈﻧﻚ ﺗﻘﹸﻮﻝﹸ):ﺿﺮﺏ ،ﻳﻀﺮِﺏ ،ﺿﺮﺑﺎ( ﻓﹶﻀﺮﺑﺎ ﺛﹶﺎﻟِﺚﹲ ﰲ ﺗﺼﺮِﻳﻒِ ﺍﻟﻔِﻌـﻞِ) ،ﻭﻫـﻮ- (ﺃﹶﻱِ:
ﺍﻟﹾﻤﺼﺪﺭ) -ﻗِﺴﻤﺎﻥِ( ﻭﰲ ﺑﻌﺾِ ﺍﻟﻨﺴﺦِ ﻋﻠﹶﻰ ﻗِﺴﻤﻴﻦِ) :ﻟﹶﻔﹾﻈِﻲ ﻭﻣﻌﻨﻮﻱ (ﻓﹶﻀﺮﺑﺎ)(6؛ ﻷﻧـﻪ ﻻﹶ ﻳﺨﻠﹸـﻮ
ﺇِﻣﺎ ﺃﹶﻥﹾ ﻳﻮﺍﻓِﻖ ﻟﹶﻔﹾﻆﹸ ﺍﻟﹾﻤﺼﺪﺭِ ﻟﹶﻔﹾﻆﹶ ﻓِﻌﻠِﻪِ ،ﺃﹶﻭ ﻻﹶ) ،ﻓﹶﺈِﻥﹾ ﻭﺍﻓﹶﻖ ﻟﹶﻔﹾﻈﹸﻪ ﻟﹶﻔﹾﻆﹶ ﻓِﻌﻠِﻪِ( ﻳﻌﻨِﻲ ﻋﺎﻣِﻠﹶﻪ ﰲ ﺣﺮﻭﻓِـﻪِ
ﺍﻷُﺻﻮﻝِ ﻭﻣﻌﻨﺎﻩ) ﻓﹶﻬﻮ ،(ﺃﹶﻱِ :ﺍﻟﹾﻤﺼﺪﺭ) ﻟﹶﻔﹾﻈﻲ (ﺳﻮﺍﺀً ﻭﺍﻓﹶﻘﹶﻪ ﻣﻊ ﺫﹶﻟِﻚ ﰲ ﺗﺤﺮِﻳـﻚِ ﻋﻴﻨِـﻪِ ،ﳓـﻮ:
ﻓﹶﺮِﺡ ﻓﹶﺮﺣﺎ ،ﺃﹶﻭ ﻻﹶ) ،ﳓﻮ :ﻗﹶﺘﻠﹾﺘﻪ ﻗﹶﺘﻼﹰ( ،ﻭﻧﺼﺮﺗﻪ ﻧﺼﺮﺍ ﻭﺫﹶﻛﹶﺮﺕ ﺍﷲ ﺫِﻛﹾَـﺮﺍ ،ﻭﻣِﻨـﻪ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ:
) (1ﺍﳌﺼﺪﺭ ﺃﻋﻢ ﻣﻄﻠﻘﹰﺎ ﻣﻦ ﺍﳌﻔﻌﻮﻝ ﺍﳌﻄﻠﻖ ،ﻷﻥﱠ ﺍﳌﺼﺪﺭ ﻳﻜﻮﻥ ﻣﻔﻌﻮﻻ ﻻ ﻣﻄﻠﻘﺎ ﻭﻓﺎﻋﻼ ﻭﻣﻔﻌﻮﻻ ﺑﻪ ﻭﻏﲑ ﺫﻟﻚ ،ﻭﺍﳌﻔﻌﻮﻝ
ﺍﳌﻄﻠﻖ ﻻ ﻳﻜﻮﻥ ﺇﻻﱠ ﻣﺼﺪﺭﺍ .ﻳﻨﻈﺮ :ﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ.159/2:
) (2ﺍﻟﻜﻠﻤﺔ ﻣﻄﻤﻮﺳﺔ ﰲ )ﺃ( ﻭﺃﻇﻨﻬﺎ ﻳﺠﺮ.
) (3ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﺑﻦ ﺍﻟﻨﺎﻇﻢ :ﺹ ،261ﻭﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ.205/2:
) (4ﺫﻫﺐ ﺍﻟﻜﻮﻓﻴﻮﻥ ﺇﱃ ﺃﻥ ﺍﳌﺼﺪﺭ ﻣﺸﺘﻖ ﻣﻦ ﺍﻟﻔﻌﻞ ﻭﻓﺮﻉ ﻋﻠﻴﻪ ،ﻭﺣﺠﺘﻬﻢ ﺃﻥﱠ ﺍﳌﺼﺪﺭ ﻳﺼﺢ ﻟﺼﺤﺔ ﺍﻟﻔﻌـﻞ ،ﻭﻳﻌﺘـﻞ
ﻻﻋﺘﻼﻟﻪ ،ﻭﺃﻣﺎ ﺍﻟﺒﺼﺮﻳﻮﻥ ﻓﲑﻭﻥ ﺃﻥ ﺍﳌﺼﺪﺭ ﺃﺻﻞ ﺍﻟﻔﻌﻞ ﻭﺩﻟﻴﻠﻬﻢ ﺃﻥ ﺍﳌﺼﺪﺭ ﻳﺪﻝ ﻋﻠﻰ ﺯﻣﺎﻥ ﻣﻄﻠﻖ ،ﻭﺍﻟﻔﻌﻞ ﻳﺪﻝ ﻋﻠـﻰ
ﺯﻣﺎﻥ ﻣﻌﻴﻦ ،ﻓﻜﻤﺎ ﺃﻥ ﺍﳌﻄﻠﻖ ﺃﺻﻞ ﻟﻠﻤﻘﻴﺪ ،ﻓﻜﺬﻟﻚ ﺍﳌﺼﺪﺭ ﺃﺻﻞ ﻟﻠﻔﻌﻞ .ﻳﻨﻈﺮ :ﺍﻹﻧﺼﺎﻑ ﰲ ﻣﺴﺎﺋﻞ ﺍﳋﻼﻑ-235/1:
،237ﻭﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ :ﺹ ،137ﻭﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ.208/2:
) (5ﺳﺎﻗﻄﺔ ﻣﻦ )ﻫـ(.
) (6ﻳﻨﻈﺮ :ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﺍﳊﺎﺝ :ﺹ.112
215
) (3
ﻭﻳﻨﺼﺮﻙ ﺍﻟﻠﱠﻪ ﻧﺼﺮﺍﹰ ﻋﺰِﻳﺰﺍﹰ ،(1)ﻭﻛﹶﻠﱠﻢ ﺍﻟﻠﹼﻪ ﻣﻮﺳﻰ ﺗﻜﹾﻠِﻴﻤﺎﹰ ،(2)ﻭﺭﺗﻞِ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﺗـﺮﺗِﻴﻼﹰ
ﻭﺟﺎﻫِﺪﻫﻢ ﺑِﻪِ ﺟِﻬﺎﺩﺍﹰ ﻛﹶﺒِﲑﺍﹰ ،(4)ﻓﹶﺄﹶﻓﹸﻮﺯ ﻓﹶﻮﺯﺍﹰ ﻋﻈِﻴﻤﺎﹰ) ،(5)ﻭﺇِﻥﹾ ﻭﺍﻓﹶﻖ ﺍﻟﹾﻤﺼﺪﺭ ﻣﻌﻨﻰ ﻓِﻌﻠِـﻪِ
ﺩﻭﻥﹶ ﻟﹶﻔﹾﻈِﻪِ ﻓﹶﻬﻮ- (ﺃﹶﻱِ :ﺍﻟﹾﻤﺼﺪﺭ) -ﻣﻌﻨﻮﻱ (ﻟِﻤﻮﺍﻓﹶﻘﹶﺘِﻪِ ﻟِﻠﻔِﻌﻞِ ﰲ ﺍﻟﹾﻤﻌﻨﻰ ﺩﻭﻥﹶ ﺍﻟﹾﺤـﺮﻭﻑِ) ،ﳓـﻮ:
ﺟﻠﹶﺴﺖ ﻗﹸﻌﻮﺩﺍ ﻭﻗﹸﻤﺖ ﻭﻗﹸﻮﻓﺎﹰ( ﻭﺃﹶﻓﹾﺮﺡ ﺍﻟﹾﺠﺬﹶﻝﹶ ،ﻓﹶﺎﻟﻮﻗﹸﻮﻑ ﻭﺍﻟﻘﹸﻌﻮﺩ ﺑِﻤﻌﻨﻰ ﺍﻟﻘِﻴﺎﻡِ ،ﻭﺍﻟﹾﺠﻠﹸﻮﺱِ ،ﻭﺍﻟﹾﺠﺬﹶﻝﹸ
ﺑِﻤﻌﻨﻰ ﺍﻟﻔﹶﺮﺡِ) ،(6ﻭﻣِﻨﻪ ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ :ﻧﻘﹶﻀﺖ ﻏﹶﺰﻟﹶﻬﺎ ﻣِﻦ ﺑﻌﺪِ ﻗﹸﻮﺓٍ ﺃﹶﻧﻜﹶﺎﺛﺎﹰ " ،(7)ﻓﹶﺄﹶﻧﻜﹶﺎﺛﹰـﺎ" ﻣـﺼﺪﺭ
ﻣﻌﻨﻮﻱ ﻟِﻨﻘﹶﻀﺖ ،ﻭﺃﹶﻧﻘﹶﺎﺿﺎ ﺑِﻤﻌﻨﺎﻩ.
ﻭﻫﺬﹶﺍ ﺍﻟﺘﻘﹾﺴِﻴﻢ ﺍﻟﱠﺬِﻱ ﺫﹶﻛﹶﺮﻩ ﺍﻟﹾﻤﺼﻨﻒ ﺇﻧﻤﺎ ﻳﺘﻤﺸﻰ ﻋﻠﹶﻰ ﻣﺬﹾﻫﺐِ ﺍﻟﹾﻤﺎﺯِﱐ) (8ﺍﻟﻘﹶﺎﺋِـﻞِ» :ﺑِـﺄﹶ ﱠﻥ
ﺍﻟﹾﻤﺼﺪﺭ ﺍﻟﹾﻤﻌﻨﻮﻱ ﻳﻨﺘﺼِﺐ ﺑﺎﻟﻔِﻌﻞِ ﺍﻟﹾﻤﺬﻛﹸﻮﺭِ ﻣﻌﻪ ﺇﻣﺎ ﻋﻠﹶﻰ ﻣﺬﹾﻫﺐِ ﻣﻦ ﻳﻘﹸﻮﻝﹸ :ﺇﻧﻪ ﻣﻨﺼﻮﺏ ﺑِﻔِﻌﻞٍ ﻣﻘﹶﺪﺭٍ
ﻣِﻦ ﻟﹶﻔﹾﻈِﻪِ ﻭﻫﻢ ﺍﻟﹾﺠﻤﻬﻮﺭ ،ﻓﹶﺘﻘﺪِﻳﺮ :ﺟﻠﹶﺴﺖ ﻗﹸﻌﻮﺩﺍ ،ﺟﻠﹶﺴﺖ ﻭﻗﹶﻌﺪﺕ ﻗﹸﻌﻮﺩﺍ .ﻓﹶﻼ ﺃﹶﻱ :ﻓﹶـﻼﹶ ﻳﻜﹸـﻮﻥﹸ
) (9
ﻣﻌﻨﻮﻳﺎ ﻋِﻨﺪ ﺍﻟﹾﺠﻤﻬﻮﺭِ ،ﺧِﻼﹶﻓﹰﺎ ﻟِﻠﹾﻤﺎﺯِﻧِﻲ«.
ﻭﺗﻤﺜِﻴﻠﹸﻪ ﰲ ﺍﻟﻠﱠﻔﹾﻈِﻲ ﺑِﺎﻟﹾﻤﺘﻌﺪﻱ ،ﻭﰲ ﺍﻟﹾﻤﻌﻨﻮﻱ ﺑِﺎﻟﻼﱠﺯِﻡِ ﻟِﻺِﻳﻀﺎﺡِ ﻻﹶ ﻟِﻠﺘﺨﺼِﻴﺺِ ،ﺇِﺫﹾ ﻛﹸﻞﱞ ﻣِﻨﻬﻤﺎ ﻳﺠﺮِﻱ
ﻣﻊ ﺍﻟﹾﻤﺘﻌﺪﻱ ﻭﺍﻟﻼﱠﺯِﻡِ) ،(10ﻭﻳﻨﺼِﺐ ﺍﻟﹾﻤﺼﺪﺭ ﺃﹶﺣﺪ ﺛﹶﻼﹶﺛﹶﺔِ ﺃﹶﺷﻴﺎﺀَ:
)(1
ﺍﻟﻔﺘﺢ.03
) (2ﺍﻟﻨﺴﺎﺀ ،ﻣﻦ ﺍﻵﻳﺔ ،164ﻭﲤﺎﻣﻬﺎ :ﻭﺭﺳﻼﹰ ﻗﹶﺪ ﻗﹶﺼﺼﻨﺎﻫﻢ ﻋﻠﹶﻴﻚ ﻣِﻦ ﻗﹶﺒﻞﹸ ﻭﺭﺳﻼﹰ ﻟﱠﻢ ﻧﻘﹾﺼﺼﻬﻢ ﻋﻠﹶﻴﻚ ﻭﻛﹶﻠﱠﻢ ﺍﻟﻠﹼﻪ ﻣﻮﺳﻰ
ﺗﻜﹾﻠِﻴﻤﺎﹰ.
) (3ﺍﳌﺰﻣﻞ ،ﻣﻦ ﺍﻵﻳﺔ ،04ﻭﲤﺎﻣﻬﺎ :ﺃﹶﻭ ﺯِﺩ ﻋﻠﹶﻴﻪِ ﻭﺭﺗﻞِ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﺗﺮﺗِﻴﻼﹰ .
) (4ﺍﻟﻔﺮﻗﺎﻥ ،ﻣﻦ ﺍﻵﻳﺔ ،52ﻭﲤﺎﻣﻬﺎ :ﻓﹶﻠﹶﺎ ﺗﻄِﻊِ ﺍﻟﹾﻜﹶﺎﻓِﺮِﻳﻦ ﻭﺟﺎﻫِﺪﻫﻢ ﺑِﻪِ ﺟِﻬﺎﺩﺍﹰ ﻛﹶﺒِﲑﺍﹰ .
) (5ﺍﻟﻨﺴﺎﺀ ،ﻣﻦ ﺍﻵﻳﺔ ،73ﻳﻨﻈﺮ ﲤﺎﻣﻬﺎ :ﺹ.97
) (6ﻳﻨﻈﺮ :ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ :ﻣﺎﺩﺓ )ﺟﺬﻝﹶ(.
) (7ﺍﻟﻨﺤﻞ ،ﻣﻦ ﺍﻵﻳﺔ ،92ﻭﲤﺎﻣﻬﺎ :ﻭﻻﹶ ﺗﻜﹸﻮﻧﻮﺍﹾ ﻛﹶﺎﻟﱠﺘِﻲ ﻧﻘﹶﻀﺖ ﻏﹶﺰﻟﹶﻬﺎ ﻣِﻦ ﺑﻌﺪِ ﻗﹸﻮﺓٍ ﺃﹶﻧﻜﹶﺎﺛﺎﹰ ﺗﺘﺨِﺬﹸﻭﻥﹶ ﺃﹶﻳﻤﺎﻧﻜﹸﻢ ﺩﺧﻼﹰ ﺑﻴﻨﻜﹸﻢ
ﺃﹶﻥ ﺗﻜﹸﻮﻥﹶ ﺃﹸﻣﺔﹲ ﻫِﻲ ﺃﹶﺭﺑﻰ ﻣِﻦ ﺃﹸﻣﺔٍ ﺇِﻧﻤﺎ ﻳﺒﻠﹸﻮﻛﹸﻢ ﺍﻟﻠﹼﻪ ﺑِﻪِ ﻭﻟﹶﻴﺒﻴﻨﻦ ﻟﹶﻜﹸﻢ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ﻣﺎ ﻛﹸﻨﺘﻢ ﻓِﻴﻪِ ﺗﺨﺘﻠِﻔﹸﻮﻥﹶ .
) (8ﻫﻮ ﺃﺑﻮ ﻋﺜﻤﺎﻥ ﺑﻜﺮ ﺑﻦ ﳏﻤﺪ ﺍﳌﺎﺯﱐ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﺼﺮﺓ ،ﻛﺎﻥ ﺇﻣﺎﻡ ﻋﺼﺮﻩ ﰲ ﺍﻟﻨﺤﻮ ﻭﺍﻵﺩﺍﺏ ،ﺃﺧﺬ ﻋﻠﻢ ﺍﻟﻌﺮﺑﻴﺔ ﻋﻦ ﺃﰊ
ﺍﻷﺧﻔﺶ ﺍﻷﻭﺳﻂ ،ﻭﺍﻷﺩﺏ ﻋﻦ ﺍﻷﺻﻤﻌﻲ ،ﻣﻦ ﻛﺘﺒﻪ :ﺍﻟﺘﺼﺮﻳﻒ ،ﻭﻛﺘﺎﺏ ﺍﻟﻌﺮﻭﺽ ،ﺗﻮﰲ ﺑﺎﻟﺒﺼﺮﺓ ﻋﺎﻡ249ﻫـ ﻭﻗﻴـﻞ
248ﻫـ .ﻳﻨﻈﺮ :ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ.274/1:
) (9ﺫﻫﺐ ﺍﳌﺎﺯﱐ)ﺕ249ﻫـ( ﻭﺍﻟﺴﲑﺍﰲ)ﺕ368ﻫـ( ،ﻭﺍﳌﱪﺩ)ﺕ286ﻫـ( ﺇﱃ ﺃﻥ ﺍﻟﻌﺎﻣﻞ ﻓﻴﻪ ﻫﻮ ﻧﻔﺲ ﺍﻟﻔﻌﻞ ﺍﻟﺴﺎﺑﻖ
ﻋﻠﻴﻪ ،ﻭﺍﺧﺘﺎﺭﻩ ﺍﺑﻦ ﻣﺎﻟﻚ)ﺕ672ﻫـ( ،ﻭﺫﻫﺐ ﺳﻴﺒﻮﻳﻪ)ﺕ180ﻫـ( ﻭﺍﳉﻤﻬﻮﺭ ﺇﱃ ﺃﻥ ﺍﻟﻌﺎﻣﻞ ﻓﻴﻪ ﻓﻌﻞ ﺁﺧﺮ ﻣﻦ ﻟﻔـﻆ
ﺍﳌﺼﺪﺭ ،ﻭﻫﺬﺍ ﺍﻟﻔﻌﻞ ﺍﳌﺬﻛﻮﺭ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﶈﺬﻭﻑ .ﻳﻨﻈﺮ :ﺍﺭﺗﺸﺎﻑ ﺍﻟﻀﺮﺏ 203/2:ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ.509/2:
) (10ﻳﻨﻈﺮ :ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﺍﳊﺎﺝ :ﺹ.113
216
) (1ﺍﻟﺼﺎﻓﺎﺕ.01
) (2ﺍﻻﻧﺸﻘﺎﻕ ،ﻣﻦ ﺍﻵﻳﺔ ،06ﻭﲤﺎﻣﻬﺎ :ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﹾﺈِﻧﺴﺎﻥﹸ ﺇِﻧﻚ ﻛﹶﺎﺩِﺡ ﺇِﻟﹶﻰ ﺭﺑﻚ ﻛﹶﺪﺣﺎﹰ ﻓﹶﻤﻠﹶﺎﻗِﻴﻪِ .
) (3ﺍﻹﺳﺮﺍﺀ ،ﻣﻦ ﺍﻵﻳﺔ ،63ﻭﲤﺎﻣﻬﺎ :ﻗﹶﺎﻝﹶ ﺍﺫﹾﻫﺐ ﻓﹶﻤﻦ ﺗﺒِﻌﻚ ﻣِﻨﻬﻢ ﻓﹶﺈِﻥﱠ ﺟﻬﻨﻢ ﺟﺰﺁﺅﻛﹸﻢ ﺟﺰﺍﺀ ﻣﻮﻓﹸﻮﺭﺍﹰ .
) (4ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ.511/1:
) (5ﺃﻱ :ﺃﺗﺘﻮﺍﱏ ﻭﻗﺪ ﺑﺪﺍ ﺍﻟﺸﻴﺐ؟ .ﻳﻨﻈﺮ :ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ.513/1:
) (6ﻳﻨﻈﺮ :ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ.223-222/2:
) (7ﳏﻤﺪ ،ﻣﻦ ﺍﻵﻳﺔ ،04ﻳﻨﻈﺮ ﲤﺎﻣﻬﺎ :ﺹ.187
) (8ﰲ )ﻫـ( ﻓﻌﻼ.
217
ﺍﳋﹶﺎﻣِﺴﺔﹸ :ﻣﺼﺎﺩِﺭ ﻣﺴﻤﻮﻋﺔﹲ ﻛﹶﺜﹸﺮ ﺍِﺳﺘِﻌﻤﺎﻟﹸﻬﺎ ،ﻭﺩﻟﱠﺖِ ﺍﻟﻘﹶﺮِﻳﻨﺔﹸ ﻋﻠﹶﻰ ﻋﺎﻣِﻠِﻬﺎ ،ﻛﹶﻘﹶـﻮﻟِﻬِﻢ ﻋِﻨـﺪ ﻇﹸﻬـﻮﺭِ
ﻣﻌﺠِﺐٍ :ﻋﺠﺒﺎ!
ﻭﻳﺄﺗِﻲ ﻋﻠﹶﻰ ﺛﹶﻼﹶﺛﹶﺔِ ﺃﹶﻗﹾﺴﺎﻡٍ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺻﻠﱡﻮﺍ ﻋﻠﹶﻴﻪِ ﻭﺳﻠﱢﻤﻮﺍ ﺗﺴﻠِﻴﻤﺎﹰ ،(1) ﻳـﺼﺪﻭ ﹶﻥ
ﻋﻨﻚ ﺻﺪﻭﺩﺍﹰ ،(2)ﻭﻫﺬﹶﺍ ﻻﹶ ﻳﺜﹶﻨﻰ ،ﻭﻻﹶ ﻳﺠﻤﻊ؛ ﻷﻧﻪ ﺑِﻤﻨﺰِﻟﹶﺔِ ﺍﻟﹾﺠِﻨﺲِ ﺍﻟﱠﺬِﻱ ﻫﻮ ﻛﺎﻟﹾﻤﺎﺀِ ﻭﺍﻟﺰﻳﺖِ ﻟِﻮﻗﹸﻮﻋِﻪِ
]58ﻅ[ ﻋﻠﹶﻰ ﺍﻟﻘﹶﻠِﻴﻞِ ،ﻭﺍﻟﻜﹶﺜِﲑِ .ﻭﻟِﻠﻨﻮﻉِ ﳓﻮ :ﺳِﺮﺕ ﺳﻴﺮ / ﺫِﻱ ﺭﺷﺪِ ،ﻭﺟﻠﹾﺴﺖ ﺟِﻠﹾﺴﺔﹰ ،ﻭﺿﺮﺑﺖ ﺿِـﺮﺑﺔﹰ -
ﺑِﻜﹶﺴﺮِ ﺍﻟﹾﺠِﻴﻢِ ﻭﺍﻟﻀﺎﺩِ -ﻭﻟِﻠﻌﺪﺩِ ،ﳓﻮ :ﺟﻠﹶﺴﺖ ﺟﻠﹾﺴﺔﹰ ،ﻭﺿﺮﺑﺖ ﺿﺮﺑﺔﹰ -ﺑِﻔﹶﺘﺢِ ﺍﻟﹾﺠِـﻴﻢِ ﻭﺍﻟـﻀﺎﺩِ.-
ﻭﻫﺬﹶﺍﻥِ ﺍﻟﻘِﺴﻤﺎﻥِ ﻳﺜﻨﻴﺎﻥِ ﻭﻳﺠﻤﻌﺎﻥِ ،ﻧﻘﹸﻮﻝﹸ :ﺿﺮﺑﺘﻪ ﺿﺮﺑﺘﻴﻦِ ،ﻭﺿﺮﺑﺎﺕٍ ،ﻭﺟﻠﹾﺴﺖ ﺟﻠﹾﺴﺘﻴﻦِ ﻭﺟﻠﹶﺴﺎﺕٍ.
ﻭﻳَﻨﻮﺏ ﻋﻦِ ﺍﻟﹾﻤﺼﺪﺭِ ﰲ ﺍﻻِﻧﺘِﺼﺎﺏِ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻔﹾﻌﻮﻝِ ﺍﻟﹾﻤﻄﹾﻠﹶﻖِ ،ﻣﺎ ﻳﺪﻝﱠ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺼﺪﺭِ ﻣِﻦ ﺻِﻔﹶﺘِﻪِ:
ﻛﹶﺴِﺮﺕ ﺃﹶﺣﺴﻦ ﺍﻟﺴﻴﺮِ ،ﺃﹶﻭ ﺿﻤِﲑِﻩِ ،ﳓﻮ :ﻋﺒﺪ ﺍﷲِ ﺃﹶﻇﹸﻨﻪ ﺟﺎﻟِﺴﺎ ،ﺃﹶﻭ ﺇِﺷﺎﺭﺓٍ ﺇِﻟﻴﻪِ ،ﳓﻮ :ﺿـﺮﺑﺘﻪ ﺫﹶﻟِـﻚ
ﺍﻟﻀﺮﺏ ،ﺃﹶﻭ ﻣﺮﺍﺩِﻑٍ ﻟﹶﻪ ،ﳓﻮ :ﺷﻨِﺌﹾﺘﻪ ﺑﻐﻀﺎ) ،(3ﺃﹶﻭ ﻣﺸﺎﺭِﻙٍ ﻟﹶﻪ ﰲ ﻣﺎﺩﺗِﻪِ ﻭﻫﻮ ﺛﹶﻼﹶﺛﹶﺔﹲ:
) (5
ﺍِﺳﻢ ﻣﺼﺪﺭٍ ،ﳓﻮ :ﺗﻮﺿﺄﹶ ﻭﺿﻮﺀًﺍ ﻭﺍِﺳﻢ ﻋﻴﻦٍ) ،(4ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﺍﻟﻠﱠﻪ ﺃﹶﻧﺒﺘﻜﹸﻢ ﻣﻦ ﺍﻟﹾﺄﹶﺭﺽِ ﻧﺒﺎﺗﺎﹰ
) (7
ﺃﹶﻭ ﻣﺼﺪﺭ ﻟِﻔِﻌﻞٍ ﺁﺧﺮ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﺗﺒﺘﻞﹾ ﺇِﻟﹶﻴﻪِ ﺗﺒﺘِﻴﻼﹰ ،(6)ﺃﹶﻭ ﺩﻝﱠ ﻋﻠﹶﻰ ﻧﻮﻉٍ ﻣِﻨﻪ :ﻛﹶﻘﹶﻌـﺪﺕ
ﺍﻟﻘﹸﺮﻓﹸﺼﺎﺀَ) ،(8ﺃﹶﻭ ﺩﻝﱠ ﻋﻠﹶﻰ ﻋﺪﺩِﻩِ ،ﻛﹶﻀﺮﺑﺘﻪ ﻋﺸﺮ ﺿﺮﺑﺎﺕٍ ،ﺃﹶﻭ ﻋﻠﹶﻰ ﺁﻟﹶﺘِﻪِ ،ﳓﻮ :ﺿﺮﺑﺘﻪ ﺳﻮﻃﹰﺎ ،ﺃﹶﻭ ﻛﹸﻞﱢ
ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻓﹶﻼﹶ ﺗﻤِﻴﻠﹸﻮﺍﹾ ﻛﹸﻞﱠ ﺍﻟﹾﻤﻴﻞِ ،(9)ﺃﻭ ﺑﻌﺾِ ،ﻛﹶﻀﺮﺑﺘﻪ ﺑﻌﺾ ﺍﻟﻀﺮﺏِ ﻭﻳﻌﻤﻞﹸ ﺍﻟﹾﻤـﺼﺪﺭ
) (10
ﻋﻤﻞﹶ ﻓِﻌﻠِﻪِ ﺑِﺜﹶﻤﺎﻧِﻴﺔﹶ ﺷﺮﻭﻁٍ:
) (1ﺍﻷﺣﺰﺍﺏ ،ﻣﻦ ﺍﻵﻳﺔ ،56ﻭﲤﺎﻣﻬﺎ :ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﻭﻣﻠﹶﺎﺋِﻜﹶﺘﻪ ﻳﺼﻠﱡﻮﻥﹶ ﻋﻠﹶﻰ ﺍﻟﻨﺒِﻲ ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍ ﺻﻠﱡﻮﺍ ﻋﻠﹶﻴﻪِ ﻭﺳﻠﱢﻤﻮﺍ ﺗﺴﻠِﻴﻤﺎﹰ
) (2ﺍﻟﻨﺴﺎﺀ ،ﻣﻦ ﺍﻵﻳﺔ،61ﻭﲤﺎﻣﻬﺎ :ﻭﺇِﺫﹶﺍ ﻗِﻴﻞﹶ ﻟﹶﻬﻢ ﺗﻌﺎﻟﹶﻮﺍﹾ ﺇِﻟﹶﻰ ﻣﺎ ﺃﹶﻧﺰﻝﹶ ﺍﻟﻠﹼﻪ ﻭﺇِﻟﹶﻰ ﺍﻟﺮﺳﻮﻝِ ﺭﺃﹶﻳﺖ ﺍﻟﹾﻤﻨﺎﻓِﻘِﲔ ﻳﺼﺪﻭﻥﹶ ﻋﻨﻚ ﺻﺪﻭﺩﺍﹰ
) (3ﻳﻨﻈﺮ :ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ :ﻣﺎﺩﺓ )ﺷﻨﺄ(.
) (4ﰲ )ﻫـ( ﺃﻭ ﺃﺳﻠﻢ ﻋﻠﻰ .ﻭﺃﻇﻨﻪ ﺳﻬﻮﺍ ﻣﻦ ﺍﻟﻨﺎﺳﺦ.
) (5ﻧﻮﺡ.17
) (6ﺍﳌﺰﻣﻞ ،ﻣﻦ ﺍﻵﻳﺔ ،08ﻭﲤﺎﻣﻬﺎ :ﻭﺍﺫﹾﻛﹸﺮِ ﺍﺳﻢ ﺭﺑﻚ ﻭﺗﺒﺘﻞﹾ ﺇِﻟﹶﻴﻪِ ﺗﺒﺘِﻴﻼﹰ .
) (7ﰲ )ﻫـ( ﻗﻌﺪ.
) (8ﺍﻟﻘﺮﻓﺼﺔ ﺷﺪ ﺍﻟﻴﺪﻳﻦ ﲢﺖ ﺍﻟﺮﺟﻠﲔ .ﻳﻨﻈﺮ :ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ :ﻣﺎﺩﺓ )ﻗﺮﻓﺺ(.
) (9ﺍﻟﻨﺴﺎﺀ ،ﻣﻦ ﺍﻵﻳﺔ ،129ﻭﲤﺎﻣﻬﺎ :ﻭﻟﹶﻦ ﺗﺴﺘﻄِﻴﻌﻮﺍﹾ ﺃﹶﻥ ﺗﻌﺪِﻟﹸﻮﺍﹾ ﺑﻴﻦ ﺍﻟﻨﺴﺎﺀ ﻭﻟﹶﻮ ﺣﺮﺻﺘﻢ ﻓﹶﻼﹶ ﺗﻤِﻴﻠﹸﻮﺍﹾ ﻛﹸﻞﱠ ﺍﻟﹾﻤﻴﻞِ ﻓﹶﺘﺬﹶﺭﻭﻫﺎ
ﻛﹶﺎﻟﹾﻤﻌﻠﱠﻘﹶﺔِ ﻭﺇِﻥ ﺗﺼﻠِﺤﻮﺍﹾ ﻭﺗﺘﻘﹸﻮﺍﹾ ﻓﹶﺈِﻥﱠ ﺍﻟﻠﹼﻪ ﻛﹶﺎﻥﹶ ﻏﹶﻔﹸﻮﺭﺍﹰ ﺭﺣِﻴﻤﺎﹰ .
) (10ﻳﻨﻈﺮ :ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ.205-203/3:
218
ﺃﹶﺣﺪﻫﺎ :ﺃﹶﻥﹾ ﻳﺼِﺢ ﺃﹶﻥﹾ ﻳﺤﻞﱠ ﻣﺤﻠﱠﻪ ﻓِﻌﻞﹲ ﺇِﻣﺎ ﻣﻊ" ﺃﹶﻥﹾ" ،ﳓﻮ :ﺃﹶﻋﺠﺒﻨِﻲ ﺩﻕ ﺍﻟﻘِـﺼﺎﺭِ ﺍﻟﺜﱠـﻮﺏ ﺑِﻨـﺼِ
ﺐ
"ﺍﻟﺜﱠﻮﺏ] "ﺃﻱ :ﺃﹶﻋﺠﺒﻨِﻲ ﺃﹶﻥﹾ ﺩﻕ ﺍﻟﻘِﺼﺎﺭِ ﺍﻟﺜﹶﻮﺏ (1) [ﻭﺇِﻣﺎﱠ ﻣﻊ" ﻣﺎ") (2ﻛﹶﻴﻌﺠِﺒﻨِﻲ ﺿﺮﺑﻚ ﺯﻳـﺪﺍ ﺍﻵﻥﹶ،
ﺃﹶﻱ :ﻣﺎ ﺗﻀﺮِﺑﻪ ﺍﻵﻥﹶ.
ﺍﻟﺜﱠﺎﱐ :ﺃﹶﻻﱠ ﻳﺼﻐﺮ ،ﳓﻮ) ،(3ﻓﹶﻼﹶ ﻳﺠﻮﺯ :ﺿﺮﻳﺒﻚ ﺯﻳﺪﺍ ﺍﻵﻥﹶ .ﺍﻟﹾﻤﺼﺪﺭ ﺇﻧﻤﺎ ﻋﻤِﻞﹶ ﺑِﺤﻤﻠﻪِ ﻋﻠﹶـﻰ ﺍﻟﻔِﻌـﻞِ
ﻭﺍﻟﺘﺼﻐِﲑ ﻳﺒﻌِﺪ ﺷِﺒﻬﻪ ﺑِﻪِ.
ﺍﻟﺜﱠﺎﻟِﺚ :ﺃﻻﱠ ﻳﻜﹸﻮﻥﹶ ﻣﻀﻤﺮﺍ ،ﻓﹶﻼﹶ ﺗﻘﹸﻮﻝﹾ :ﺿﺮﺑِﻲ ﺯﻳﺪﺍ ﺃﹶﺣﺴﻦ ﻭﻫﻮ ﻋﻤﺮﺍ] ،ﻭﻫﻮ (4) [ﻗﹶﺒِـﻴﺢ ،(5)ﻟِﻌـﺪﻡِ
ﺣﺮﻭﻑِ ﺍﻟﻔِﻌﻞِ.
ﺍﻟﺮﺍﺑِﻊ :ﺃﹶﻻﱠ ﻳﻜﹸﻮﻥﹶ ﻣﺤﺪﻭﺩﺍ ،ﻓﹶﻼﹶ ﺗﻘﹸﻮﻝ :ﺃﹶﻋﺠﺒﺘﻨِﻲ ﺿﺮﺑﺘﻚ ﺯﻳﺪﺍ.
ﺍﳋﹶﺎﻣِﺲ :ﺃﻻﱠ ﻳﻜﹸﻮﻥﹶ ﻣﻮﺻﻮﻓﹰﺎ ﻗﹶﺒﻞﹶ ﺍﻟﻌﻤﻞِ ،ﻓﹶﻼﹶ ﻳﻘﹶﺎﻝﹸ :ﺃﹶﻋﺠﺒﻨِﻲ ﺿﺮﺑﻚ ﺍﻟﺸﺪِﻳﺪ ﺯﻳﺪﺍ ،ﻓﹶـﺈِﻥﹾ ﺃﹶﺧـﺮﺕ
"ﺍﻟﺸﺪِﻳﺪ "ﺟﺎﺯ.
]59ﻭ[ ﺍﻟﺴﺎﺩﺱ :ﺃﻻﱠ ﻳﻜﹸﻮﻥﹶ ﻣﺤﺬﹸﻭﻓﹰﺎ ،ﻭﻟِﻬﺬﹶﺍ ﺭﺩﻭﺍ ﻋﻠﹶﻰ ﻣﻦ ﻗﹶﺎﻝﹶ :ﰲ "ﺑِﺎﺳﻢِ ﺍﷲِ"؛ ﺃﹶﻥﱠ ﺍﻟﺘﻘﹾـﺪِﻳﺮ /ﺍِﺑﺘِـﺪﺍﺀٌ ﰲ
"ﺑِﺎﺳﻢِ ﺍﷲِ" ﺛﹶﺎﺑِﺖ ﻣﺤﺬﹸﻭﻑ ﺍﻟﹾﻤﺒﺘﺪﺇِ ﻭﺍﻟﹾﺨﺒﺮِ ،ﻭﻳﻌﻨِﻲ ﻣﻌﻤﻮﻝﹶ ﺍﻟﹾﻤﺒﺘﺪﺇِ.
ﺍﻟﺴﺎﺑِﻊ :ﺃﹶﻻﱠ ﻳﻜﹸﻮﻥﹶ ﻣﻔﹾﺼﻮﻻﹰ ﻣِﻦ ﻣﻌﻤﻮﻟِﻪِ ،ﻭِﻟِﻬﺬﹶﺍ ﺭﺩﻭﺍ ﻋﻠﹶﻰ ﻣﻦ ﻗﹶﺎﻝﹶ ﰲ :ﻳﻮﻡ ﺗﺒﻠﹶﻰ ﺍﻟﺴﺮﺍﺋِﺮ ،(6)ﺇﻧﻪ
ﻣﻌﻤﻮﻝﹲ ﻟِﺮﺟﻌِﻪِ؛ ﻷﻧﻪ ﻗﹶﺪ ﻓﹸﺼِﻞﹶ ﺑﻴﻨﻬﻤﺎ ﺑِﺎﻟﹾﺨﺒﺮِ.
ﺍﻟﺜﱠﺎﻣِﻦ :ﺃﻻﱠ ﻳﻜﹸﻮﻥﹶ ﻣﺆﺧﺮﺍ ﻋﻨﻪ ،ﻓﹶﻼﹶ ﻳﺠﻮﺯ :ﺃﹶﻋﺠﺒﻨِﻲ ﺯﻳﺪﺍ ﺿﺮﺑﻚ ﻭﺃﹶﺟﺎﺯ ﺍﻟﺴﻬﻴﻠِﻲ)» :(7ﺗﻘﹾﺪِﻳﻢ ﺍﻟﹾﺠﺎﺭ
) (9
ﻭﺍﻟﹾﻤﺠﺮﻭﺭِ«) ،(8ﻭﺍِﺳﺘﺪﻝﱠ ﺑِﻘﹶﻮﻟِﻪِ ﺗﻌﺎﱃ :ﻟﹶﺎ ﻳﺒﻐﻮﻥﹶ ﻋﻨﻬﺎ ﺣِﻮﻻﹰ
219
ﻭﻗﹶﻮﻟﹸﻬﻢ :ﺍﻟﻠﱠﻬﻢ ﺍِﺟﻌﻞﹾ ﻟﹶﻨﺎ ﻣِﻦ ﺃﹶﻣﺮِﻧﺎ ﻓﹶﺮﺟﺎ ﻭﻣﺨﺮﺟﺎ ،ﻭﺗﻜﹾﺜﹸﺮ ﺇِﺿﺎﻓﹶﺘﻪ ﺇﱃ ﻓﹶﺎﻋِﻠِﻪِ ،ﻛﹶﻤﺎ ﺗﻘﹶـﺪﻡ،
ﻭﻗﹶﺪ ﻳﻀﺎﻑ ﺇﱃ ﻣﻔﹾﻌﻮﻟِﻪِ ،ﻛﹶﺄﹶﻋﺠﺒﻨِﻲ ﺩﻕ ﺍﻟﺜﱠّﻮﺏِ ﺍﻟﻘِﺼﺎﺭ ﺑِﺮﻓﹾﻊِ "ﺍﻟﻘِﺼﺎﺭِ" ،ﻭﻗﹶﺪ ﻳﻌﻤﻞﹸ ﻣﻨﻜﱠـﺮﺍ ،ﳓـﻮ:
ﺃﹶﻭ ﺇِﻃﹾﻌﺎﻡ ﻓِﻲ ﻳﻮﻡٍ ﺫِﻱ ﻣﺴﻐﺒﺔٍ ﻳﺘِﻴﻤﺎﹰ ،(1)ﻓﹶﺈِﻥﹾ ﺩﺧﻠﹶﺘﻪ ﺍﻷَﻟِﻒ ﻭﺍﻟﻼﱠﻡ ﻛﹶﺎﻥﹶ ﻋﻤﻠﹸﻪ ﺿﻌِﻴﻔﹰﺎ ﻛﻘﻮﻟِﻪ:
) (2
......................... ﺿﻌِﻴـﻒ ﺍﻟﻨﻜﹶﺎﻳـﺔِ ﺃﹶﻋــﺪﺍﺀَﻩ
"ﻓﹶﺄﹶﻋﺪﺍﺀَﻩ "ﻣﻔﹾﻌﻮﻝﹸ ﺍﻟﻨﻜﹶﺎﻳﺔِ.
) (1ﺍﻟﺒﻠﺪ ،ﻣﻦ ﺍﻵﻳﺘﲔ ،15-14ﻭﲤﺎﻣﻬﻤﺎ :ﺃﹶﻭ ﺇِﻃﹾﻌﺎﻡ ﻓِﻲ ﻳﻮﻡٍ ﺫِﻱ ﻣﺴﻐﺒﺔٍ ﻳﺘِﻴﻤﺎﹰ ﺫﹶﺍ ﻣﻘﹾﺮﺑﺔٍ .
) (2ﻫﺬﺍ ﺻﺪﺭ ﺑﻴﺖ ﻣﻦ ﺍﳌﺘﻘﺎﺭﺏ ،ﻭﻫﻮ ﺑﻼ ﻧﺴﺒﺔ ﰲ :ﺍﻟﻜﺘﺎﺏ ،192/1:ﻭﺍﳌﻌﺠﻢ ﺍﳌﻔﺼﻞ ،9/6:ﻭﲤﺎﻣﻪ:
ﳜـﺎﻝﹸ ﺍﻟﻔِـﺮﺍﺭ ﻳﺮﺍﺧﻲ ﺍﻷﺟـﻞﹾ ......................
220
ﻭﺭﺑِﻴﻊ ﺍﻷَﻭﻝِ ﻭﺭﺑِﻴﻊ ﺍﻷَﺧِﲑِ) ،ﳓﻮ :ﺍﻟﻴﻮﻡ ،(ﻭﻫﻮ ﻣِﻦ ﻃﹸﻠﹸﻮﻉِ ﺍﻟﻔﹶﺠﺮِ ﺇﱃ ﻏﹸﺮﻭﺏِ ﺍﻟﺸﻤﺲِ.
ﻭﻳﺴﺘﻌﻤﻞﹸ ﻧﻜِﺮﺓﹰ ،ﳓﻮ :ﺻﻤﺖ ﻳﻮﻣﺎ ،ﻭﻣﻌﺮﻓﹰﺎ ﺑِﺎﻷَﻟِﻒِ ﻭﺍﻟﻼﱠﻡِ ،ﳓﻮ :ﺻﻤﺖ ﺍﻟﻴﻮﻡ ،ﻭﻣﻀﺎﻓﹰﺎ ﳓﻮ :ﺻﻤﺖ
ﻳﻮﻡ ﺍﳋﹶﻤِﻴﺲِ)) (1ﻭﺍﻟﻠﱠﻴﻠﹶﺔﹸ(:ﻭﻫِﻲ ﻣِﻦ ﻏﹸﺮﻭﺏِ ﺍﻟﺸﻤﺲِ ﺇﱃ ﻃﹸﻠﹸﻮﻉِ ﺍﻟﻔﹶﺠﺮِ ،ﻭﺗـﺴﺘﻌﻤﻞﹸ ﻧﻜِـﺮﺓﹰ ،ﳓـﻮ:
ﺍِﻋﺘﻜﹶﻔﹾﺖ ﻟﹶﻴﻠﹶﺔﹰ ،ﻭﻣﻌﺮﻓﺔﹰ ﺑِﺎﻷَﻟِﻒِ ﻭﺍﻟﻼﱠﻡِ ﳓﻮ :ﺻﻠﹶﻴﺖ ﺍﻟﻠﱠﻴﻠﹶﺔﹶ ،ﻭﻣﻀﺎﻓﹶﺔﹰ ،ﳓﻮ :ﺻﻠﹶﻴﺖ ﻟﹶﻴﻠﹶﺔﹶ ﺍﳋﹶﻤِﻴﺲِ.
)ﻭﻏﹸﺪﻭﺓﹰ( :ﻭﻫِﻲ ﻣِﻦ ﺻﻼﹶﺓِ ﺍﻟﺼﺒﺢِ ﺇﱃ ﻃﹸﻠﹸﻮﻉِ ﺍﻟﺸﻤﺲِ ،ﻭﺗﺴﺘﻌﻤﻞﹸ ﻣﻨﻮﻧﺔﹰ ﻋﻠﹶﻰ ﺃﻧﻬـﺎ ﻧﻜِـﺮﺓﹲ
ﻚ) (2ﻏﹸﺪﻭﺓﹰ ﻭﻏﹶﲑ ﻣﻨﻮﻧﺔٍ ﻋﻠﹶﻰ ﺃﻧﻬﺎ ﻏﹶﲑ ﻣﻨﺼﺮِﻓﹶﺔٍ ﻟِﻠﺘﺄﻧِﻴﺚِ ﻭﺍﻟﻌﻠﹶﻤِﻴﺔِ )ﻭﺑﻜﹾﺮﺓﹰ( -ﺑـﺎﻟﺘﻨﻮِﻳﻦِ-
ﳓﻮ :ﺃﹶﻛﹾﺮﻣﺘ
ﻭﺗﺮﻙ ﺍﻟﺘﻨﻮِﻳﻦ ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ ﰲ "ﻏﹸﺪﻭﺓٍ" ﻭﻫِﻲ ﺃﹶﻭﻝﹸ ﺍﻟﻨﻬﺎﺭِ ﻭﻫﻮ ﻣِﻦ ﻃﹸﻠﹸﻮﻉِ ﺍﻟﻔﹶﺠﺮِ ﻋﻠﹶﻰ ﺍﻟﺼﺤﻴﺢِ ،ﻭﻗِﻴـﻞﹶ:
ﻣِﻦ ﻃﹸﻠﹸﻮﻉِ ﺍﻟﺸﻤﺲِ) .ﻭﺳﺤﺮﺍ( -ﺑِﺎﻟﺘﻨﻮِﻳﻦِ :-ﺇﹶﺫﹶﺍ ﻟﹶﻢ ﺗﺮِﺩ ﺑِﻪِ ﺳﺤﺮ ﻳﻮﻡٍ ﺑِﻌﻴﻨِﻪِ ،ﻭﺑِﻼﹶ ﺗﻨﻮﻳﻦٍ ﺇِﺫﹶﺍ ﺃﹶﺭﺩﺕ ﺑِﻪِ
ﺫﹶﻟِﻚ ،ﻭﻫﻮ ﺁﺧِﺮ ﺍﻟﻠﱠﻴﻞِ )ﻭﻏﹶﺪﺍ( :ﻭﻫﻮ ﺍِﺳﻢ ﻟِﻠﻴﻮﻡِ ﺍﻟﱠﺬِﻱ ﺑﻌﺪ ﻳﻮﻣِﻚ ﻭﺃﹶﺻﻠﹸﻪ" ﻏﹶﺪﻭ) "ﻭﻋﺘﻤﺔﹰ( :ﻭﻫِـﻲ
ﺍﻟﺜﹸﻠﹸﺚﹸ ﺍﻷﻭﻝﹸ ،ﺗﻘﹸﻮﻝﹸ :ﺃﹶﺗﻴﺘﻚ ﻋﺘﻤﺔﹰ ،ﻭﻋﺘﻤﺔﹶ ﻟﹶﻴﻠﹶﺔﹶ ﺍﻟﹾﺠﻤﻌﺔِ) ،ﻭﺻﺒﺎﺣﺎ( :ﻭﻫـﻮ ﺃﹶﻭﻝﹸ ﺍﻟﻨﻬـﺎﺭِ ﺗﻘﹸـﻮﻝﹸ:
ﺍِﻧﺘﻈِﺮﻭﻧِﻲ) (3ﺻﺒﺎﺣﺎ ،ﺃﹶﻭ ﺻﺒﺎﺡ ﻳﻮﻡِ ﺍﻟﹾﺠﻤﻌﺔِ )ﻭﻣﺴﺎﺀً( –ﺑِﺎﻟﹾﻤﺪ :-ﻭﻫﻮ ﻣِﻦ ﺍﻟﻈﱡﻬﺮِ ﺇﱃ ﺁﺧـﺮِ ﺍﻟﻨﻬـﺎﺭِ
ﺗﻘﹸﻮﻝﹸ :ﺃﹶﺗﻴﺘﻚ ﻣﺴﺎﺀً ،ﺃﹶﻭ ﻣﺴﺎﺀَ ﻳﻮﻡِ ﺍﻟﹾﺠﻤﻌﺔِ )ﻭﺃﹶﺑﺪﺍ( :ﻭﻫﻮ ﻇﹶﺮﻑ ﻟِﻠﺰﻣﺎﻥِ ﺍﻟﹾﻤﺴﺘﻘﹾﺒﻞِ ﺍﻟﱠﺬِﻱ ﻻﹶ ﻧِﻬﺎﻳﺔﹶ ﻟﹶﻪ،
ﻛﹶﻘﻮﻟِﻚ :ﻻﹶ ﺃﹶﺿﺮِﺑﻪ (4)ﺃﹶﺑﺪﺍ ،ﺃﹶﻭ ﺃﹶﺑﺪﺍ ﺍﻵﺑﺪِﻳﻦ) ﻭﺃﹶﻣﺪﺍ( :ﻭﻫﻮ ﻇﹶﺮﻑ ﻟِﺰﻣﺎﻥٍ ﻣﺴﺘﻘﹾﺒﻞٍ ،ﺗﻘﹸﻮﻝﹸ :ﻻﹶ ﺃﹸﻛﹶﻠﱢـﻢ
]60ﻭ[ ﺯﻳﺪﺍ ﺃﹶﻣﺪﺍ /ﺃﻭ ﺃﹶﻣﺪ ﺍﻟﺪﻫﺮِ) ،ﻭﺣِﻴﻨﺎ( :ﻭﻫﻮ ﺍِﺳﻢ ﺯﻣﺎﻥٍ ﻣﺒﻬﻢ ﻳﻘﹶﻊ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺯﻣﺎﻥٍ ،ﺗﻘﹸـﻮﻝﹸ :ﻗﹶـﺮﺃﹾﺕ
ﺣِﻴﻨﺎ ،ﺃﹶﻭ ﺣِﲔ ﺟﺎﺀَ ﺯﻳﺪ) ،ﻭﻣﺎ ﺃﹶﺷﺒﻪ ﺫﹶﻟِﻚ (ﻣِﻦ ﺃﹶﺳﻤﺎﺀِ ﺍﻟﺰﻣﺎﻥِ ﺍﻟﹾﻤﺒﻬﻤﺔِ ،ﳓﻮ :ﻭﻗﹾﺖٍ ،ﻭﺳﺎﻋﺔٍ ﻭﺃﹶﻭﺍﻥٍ.
ﻭﺍﻟﹾﻤﺨﺘﺼﺔﹸ ﳓﻮ :ﺿﺤﻰ ،ﻭﺿﺤﻮﺓﹰ ،ﻭﻏﹸﺪﻭﺍ ،ﻭﻋﺸِﻴﺎ ﻗﺎﻝ ﺗﻌﺎﱃ :ﺍﻟﻨﺎﺭ ﻳﻌﺮﺿـﻮﻥﹶ ﻋﻠﹶﻴﻬـﺎ ﻏﹸـﺪﻭﺍﹰ
ﻭﻋﺸِﻴﺎﹰ .(5)
)ﻭﻇﹶﺮﻑ ﺍﻟﹾﻤﻜﹶﺎﻥِ :ﻫﻮ ﺍِﺳﻢ ﺍﻟﹾﻤﻜﹶﺎﻥِ( »ﺍﻟﹾﻤﺒﻬﻢ ﺍﻟﹾﻤﻨﺼﻮﺏ ﺑِﺎﻟﻠﱠﻔﹾﻆِ ﺍﻟﺪﺍﻝِ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻌﻨﻰ ﺍﻟﻮﺍﻗِﻊِ
ﻓِﻴﻪِ )ﺑِﺘﻘﹾﺪِﻳﺮِ ﰲ( ﺍﻟﺪﺍﻟﹶﺔِ ﻋﻠﹶﻰ ﺍﻟﻈﱠﺮﻓِﻴﺔِ«) (6ﻓﹶﺨﺮﺝ ﺑِﺎﺳﻢِ ﺍﻟﹾﻤﻜﹶﺎﻥِ ﺃﹶﻥ ﺗﻨﻜِﺤﻮﻫﻦ (7) ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ.
ﻭﺑِﺎﻟﹾﻤﻨﺼﻮﺏِ ﺍِﺳﻢ ﺍﻟﹾﻤﻜﹶﺎﻥِ ﺍﻟﹾﻤﺮﻓﹸﻮﻉ ،ﻭﺍﻟﹾﻤﺨﻔﹸﻮﺽ ،ﻭﺑِﺘﻘﹾﺪِﻳﺮِ "ﰲ" ﺍِﺳﻢ ﺍﻟﹾﻤﻜﹶﺎﻥِ ﺍﻟﹾﻤﻨﺼﻮﺏ ﹶﻻ
ﺑِﺘﻘﹾﺪِﻳﺮِ "ﰲ" ﳓﻮ :ﺣﻴﺚﹸ ﻣِﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺍﻟﻠﹼﻪ ﺃﹶﻋﻠﹶﻢ ﺣﻴﺚﹸ ﻳﺠﻌﻞﹸ ﺭِﺳﺎﻟﹶﺘﻪ ،(1) ﻓﹶﺈﻧﻪ ﻟﹶﻴﺲ ﻋﻠﹶﻰ ﻣﻌﻨﻰ
"ﰲ" ﻓﹶﺎﻧﺘِﺼﺎﺑﻪ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻔﹾﻌﻮﻝِ ﺑﻪِ ،ﻭﻧﺎﺻِﺒﻪ" ﻳﻌﻠﹶﻢ "ﻣﺤﺬﹸﻭﻓﹰﺎ؛ ﻷﻥﱠ ﺍِﺳﻢ ﺍﻟﺘﻔﹾﻀِﻴﻞِ ﻻﹶ ﻳﻨﺼِﺐ ﺍﻟﹾﻤﻔﹾﻌﻮﻝﹶ ﺑِﻪِ.
ﻭﻗﹶﺪﻡ ﺍﻟﹾﻤﺼﺪﺭ ،ﻭﻇﹶﺮﻑ ﺍﻟﺰﻣﺎِﻥ ﻋﻠﹶﻰ ﻇﹶﺮﻑِ ﺍﻟﹾﻤﻜﹶﺎﻥِ؛ ﻷﻥﱠ ﺍﻟﻔِﻌﻞﹶ ﻳﺪﻝﱡ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺼﺪﺭِ ﺑِﻨﻔﹾـﺴِﻪِ
) (2
ﻭﻋﻠﹶﻰ ﺍﻟﺰﻣﺎﻥِ ﺑِﺼِﻴﻐﺘِﻪِ ،ﻭﺃﻣﺎ ﺍﻟﹾﻤﻜﹶﺎﻥﹸ ﻓﹶﻼﹶ ﻳﺪﻝﱡ ﻋﻠﻴﻪِ ﺇﻻﱠ ﺑﺎﻟﹾﻤﻼﹶﺯﻣﺔِ ،ﻭﺃﹶﻳﻀﺎ ﻓﹶﺎِﺳﻢ ﺍﻟﹾﻤﻜﹶﺎﻥِ ﻻﹶ ﻳﻔِﻴـﺪ
ﺍﻟﻈﱠﺮﻓِﻴﺔﹶ ﺇِﻻﱠ ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﻣﺒﻬﻤﺎ) ،ﳓﻮ :ﺃﹶﻣﺎﻡ ،(ﻭﻫﻮ ﺑِﻤﻌﻨﻰ "ﻗﹸﺪﺍﻡ "ﺗﻘﹸﻮﻝﹸ :ﺟﻠﹶﺴﺖ ﺃﹶﻣﺎﻡ ﺍﻟﺸﻴﺦِ ﺃﹶﻱ :ﻗﹸﺪﺍﻣﻪ.
)ﻭﺧﻠﹾﻒ ،(ﻭﻫﻮ ﺿِﺪ" ﻗﹸﺪﺍﻡ ،"ﺗﻘﹸﻮﻝﹸ :ﺟﻠﹶﺴﺖ ﺧﻠﹾﻔﹶﻚ) ،ﻭﻗﹸﺪﺍﻡ ،(ﻭﻫﻮ ﻣﺮﺍﺩِﻑ" ﻷَﻣـﺎﻡ ،"ﺗﻘﹸـﻮﻝﹸ:
ﺟﻠﹶﺴﺖ ﻗﹸﺪﺍﻣﻚ) ﻭﻭﺭﺍﺀَ( ﻣﺮﺍﺩِﻑ ﻟِﺨﻠﹾﻒ ،ﻭﻗﹶﺪ ﻳﻜﹸﻮﻥﹸ ﺑِﻤﻌﻨﻰ ﻗﹸﺪﺍﻡ ،ﻭﻫﻮ ﻣِﻦ ﺍﻷَﺿﺪﺍﺩِ ،ﻭﻗﹶﺪ ﻗِﻴﻞﹶ ﰲ
ﻗﻮﻟِﻪ ﺗﻌﺎﱃ :ﻛﹶﺎﻥﹶ ﻭﺭﺍﺀﻫﻢ ﻣﻠِﻚ ،(3)ﺃﹶﻱ :ﻗﹸﺪﺍﻣﻬﻢ.
ﺗﻘﹸﻮﻝﹸ :ﺟﻠﹶﺴﺖ ﻭﺭﺍﺀَﻙ) ،ﻭﻓﹶﻮﻕ :(ﻭﻫﻮ ﺍﻟﹾﻤﻜﹶﺎﻥﹸ ﺍﻟﻌﺎﻟِﻲ ،ﺗﻘﹸﻮﻝﹸ :ﺟﻠﹶﺴﺖ ﻓﹶﻮﻕ ﺍﻟﹾﻤِﻨﺒﺮِ ،ﻭﻗﺎﻝ ﺗﻌـﺎﱃ:
ﻭﻓﹶﻮﻕ ﻛﹸﻞﱢ ﺫِﻱ ﻋِﻠﹾﻢٍ ﻋﻠِﻴﻢ) ،(4) ﻭﺗﺤﺖ ،(ﻭﻫﻮ ﺿِﺪ" ﻓﹶﻮﻕ ،"ﳓﻮ :ﺟﻠﹶﺴﺖ ﺗﺤﺖ ﺍﻟﺸﺠﺮﺓِ ﻭﻗﺎﻝ
ﺗﻌﺎﱃ :ﻗﹶﺪ ﺟﻌﻞﹶ ﺭﺑﻚِ ﺗﺤﺘﻚِ ﺳﺮِﻳﺎﹰ ،(5)ﻓﹶﻨﺎﺩﺍﻫﺎ ﻣِﻦ ﺗﺤﺘِﻬﺎ .(6)
ﰲ ﻗِﺮﺍﺀَﺓِ ،ﻣﻦ ﻓﹶﺘﺢ" ﻣِﻴﻢ" "ﻣِﻦ) .(7)"ﻭﻋِﻨﺪ ،(ﻭﻫﻮ ﻇﹶﺮﻑ ﺑِﻤﻌﻨﻰ "ﺍﻟﻘﹸﺮﺏِ" ﺗﻘﹸﻮﻝﹸ :ﺟﻠﹶـﺴﺖ
ﻋِﻨﺪﻙ ﺃﹶﻱ :ﻗﹸﺮﺑﻚ) ،ﻭﻣﻊ :(ﻭﺗﺪﻝﱡ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺼﺎﺣﺒﺔِ ،ﺗﻘﹸﻮﻝﹸ :ﺟﻠﹶﺴﺖ ﻣﻊ ﺯﻳـﺪٍ ،ﺃﻱ:ﻣـﺼﺎﺣِﺒﺎ ﻟﹶـﻪ.
)ﻭﺇِﺯﺍﺀَ( :ﻭﻫﻮ ﺑِﻤﻌﻨﻰ ﻣﻘﹶﺎﺑِﻞﹶ ،ﺗﻘﹸﻮﻝﹸ :ﺟﻠﹶﺴﺖ ﺇِﺯﺍﺀَ ﺯﻳﺪٍ ،ﺃﻱ :ﻣﻘﹶﺎﺑِﻠﹶﻪ/.
) (1ﺍﻷﻧﻌﺎﻡ ،ﻣﻦ ﺍﻵﻳﺔ ،124ﻭﲤﺎﻣﻬﺎ :ﻭﺇِﺫﹶﺍ ﺟﺎﺀﺗﻬﻢ ﺁﻳﺔﹲ ﻗﹶﺎﻟﹸﻮﺍﹾ ﻟﹶﻦ ﻧﺆﻣِﻦ ﺣﺘﻰ ﻧﺆﺗﻰ ﻣِﺜﹾﻞﹶ ﻣﺎ ﺃﹸﻭﺗِﻲ ﺭﺳﻞﹸ ﺍﻟﻠﹼﻪِ ﺍﻟﻠﹼﻪ ﺃﹶﻋﻠﹶﻢ ﺣﻴﺚﹸ
ﻳﺠﻌﻞﹸ ﺭِﺳﺎﻟﹶﺘﻪ ﺳﻴﺼِﻴﺐ ﺍﻟﱠﺬِﻳﻦ ﺃﹶﺟﺮﻣﻮﺍﹾ ﺻﻐﺎﺭ ﻋِﻨﺪ ﺍﻟﻠﹼﻪِ ﻭﻋﺬﹶﺍﺏ ﺷﺪِﻳﺪ ﺑِﻤﺎ ﻛﹶﺎﻧﻮﺍﹾ ﻳﻤﻜﹸﺮﻭﻥﹶ .
) (2ﰲ )ﻫـ( ﻳﻘﺒﻞ.
) (3ﺍﻟﻜﻬﻒ ،ﻣﻦ ﺍﻵﻳﺔ ،79ﻭﲤﺎﻣﻬﺎ :ﺃﹶﻣﺎ ﺍﻟﺴﻔِﻴﻨﺔﹸ ﻓﹶﻜﹶﺎﻧﺖ ﻟِﻤﺴﺎﻛِﲔ ﻳﻌﻤﻠﹸﻮﻥﹶ ﻓِﻲ ﺍﻟﹾﺒﺤﺮِ ﻓﹶﺄﹶﺭﺩﺕ ﺃﹶﻥﹾ ﺃﹶﻋِﻴﺒﻬﺎ ﻭﻛﹶﺎﻥﹶ ﻭﺭﺍﺀﻫﻢ
ﻣﻠِﻚ ﻳﺄﹾﺧﺬﹸ ﻛﹸﻞﱠ ﺳﻔِﻴﻨﺔٍ ﻏﹶﺼﺒﺎﹰ .
) (4ﻳﻮﺳﻒ ،ﻣﻦ ﺍﻵﻳﺔ ،76ﻳﻨﻈﺮ ﲤﺎﻣﻬﺎ :ﺹ.73
) (5ﻣﺮﱘ ،ﻣﻦ ﺍﻵﻳﺔ ،24ﻭﲤﺎﻣﻬﺎ :ﻓﹶﻨﺎﺩﺍﻫﺎ ﻣِﻦ ﺗﺤﺘِﻬﺎ ﺃﹶﻟﱠﺎ ﺗﺤﺰﻧِﻲ ﻗﹶﺪ ﺟﻌﻞﹶ ﺭﺑﻚِ ﺗﺤﺘﻚِ ﺳﺮِﻳﺎﹰ .
) (6ﻣﺮﱘ ،ﻣﻦ ﺍﻵﻳﺔ.24
) (7ﻗﺮﺃ ﺑﺎﻟﻔﺘﺢ :ﺃﺑﻮ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﻼﺀ)ﺕ145ﻫـ( ﻭﺃﺑﻮ ﻋﻤﺮﺍﻥ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﺎﻣﺮ ﺍﻟﺸﺎﻣﻲ)ﺕ118ﻫـ( ،ﻭﺃﺑﻮ ﺑﻜﺮ ﻋﺎﺻﻢ
ﺍﺑﻦ ﺃﰊ ﺍﻟﻨﺠﻮﺩ )ﺕ128ﻫـ( ،ﻭﺍﺑﻦ ﻛﺜﲑ ﺍﳌﻜﻲ )ﺕ120ﻫـ( ،ﻭﻗﺮﺃ ﺑﻜﺴﺮ ﺍﳌﻴﻢ ﻭﺧﻔﺾ ﺍﻟﺘﺎﺀ ﺃﺑﻮ ﺟﻌﻔﺮ ﻳﺰﻳـﺪ ﺑـﻦ
ﺍﻟﻘﻌﻘﺎﻉ ﺍﳌﺪﱐ)ﺕ128ﻫـ( ﻭﺍﻹﻣﺎﻡ ﻧﺎﻓﻊ ﺍﳌﺪﱐ )ﺕ169ﻫـ(ﻭﺃﺑﻮ ﻋﻤﺎﺭﺓ ﲪﺰﺓ ﺑﻦ ﺣﺒﻴﺐ )ﺕ156ﻫـ( ﻭﺃﺑﻮ ﺍﳊﺴﻦ =
223
]60ﻅ[ )ﻭﺗِﻠﹾﻘﹶﺎﺀَ( ﺑِﻤﻌﻨﻰ "ﺇِﺯﺍﺀَ" ،ﺗﻘﹸﻮﻝﹸ :ﺟﻠﹶﺴﺖ ﺗِﻠﹾﻘﹶﺎﺀَ ﺍﻟﻜﹶﻌﺒﺔِ) ،ﻭﺣِﺬﹶﺍﺀَ( ﺑِﻤﻌﻨﻰ "ﻗﹶﺮِﻳﺒﺎ") ،(1ﺗﻘﹸﻮﻝﹸ :ﺟﻠﹶﺴﺖ
ﺣِﺬﹶﺍﺀَ ﺯِﻳﺪٍ ،ﺃﹶﻱ :ﻗﹶﺮِﻳﺒﺎ ﻣِﻨﻪ) ،ﻭﻫﻨﺎ( -ﺑﻀﻢ ﺍﻟﹾﻬﺎﺀِ ﻭﺗﺨﻔِﻴﻒِ ﺍﻟﻨﻮﻥِ -ﺍِﺳﻢ ﺇِﺷﺎﺭﺓٍ ﻟِﻠﻤﻜﹶـﺎﻥِ ﺍﻟﻘﹶﺮِﻳـﺐِ،
ﺗﻘﹸﻮﻝﹸ :ﺟﻠﹶﺴﺖ ﻫﻨﺎ ،ﺃﻱ :ﻗﹶﺮِﻳﺒﺎ )ﻭﺛﹶﻢ- (ﺑِﻔﹶﺘﺢِ ﺍﻟﹾﻤﺜﹶﻠﱠﺜﹶﺔِ -ﺍِﺳﻢ ﺇِﺷﺎﺭﺓٍ ﻟِﻠﹾﻤﻜﹶﺎﻥِ ﺍﻟﺒﻌِﻴﺪِ ،ﺗﻘﹸﻮﻝﹸ :ﺟﻠﹶـﺴﺖ
ﺛﹶﻢ ﺃﹶﻱ :ﰲ ﺍﻟﹾﻤﻜﹶﺎﻥِ ﺍﻟﺒﻌِﻴﺪِ ،ﻭﻗﺎﻝ ﺗﻌﺎﱃ :ﻭﺃﹶﺯﻟﹶﻔﹾﻨﺎ ﺛﹶﻢ ﺍﻟﹾﺂﺧﺮِﻳﻦ ،(2) ﻭﺇِﺫﹶﺍ ﺭﺃﹶﻳـﺖ ﺛﹶـﻢ ﺭﺃﹶﻳـﺖ
ﻧﻌِﻴﻤﺎﹰ ،(3)ﺃﹶﻱ" :ﻫﻨﺎﻙ."
)ﻭﻣﺎ ﺃﹶﺷﺒﻪ ﺫﹶﻟِﻚ (ﻣِﻦ ﺃﹶﺳﻤﺎﺀِ ﺍﻟﹾﻤﻜﹶﺎﻥِ ﺍﻟﹾﻤﺒﻬﻤﺔِ ،ﳓﻮ :ﻳﻤِﲔٍ ،ﻭﺷِﻤﺎﻝٍ ،ﻭﻟﹶﺪﻯ ،ﻭﻣـﺎ ﺑﻌـﺪ،
ﺩﺧﻠﹶﺖ ﻋﻠﹶﻰ ﺍﻟﺼﺤِﻴﺢِ ،ﳓﻮ :ﺩﺧﻠﹾﺖ ﺍﻟﺪﺍﺭ" ،ﻓﹶﺎﻟﺪﺍﺭ" ﻣﻔﹾﻌﻮﻝﹲ ﻓِﻴﻪِ ،ﺗﺸﺒِﻴﻬﺎ ﺑِﺎﻹِﺑﻬﺎﻡِ ،ﻭﻗِﻴﻞﹶ :ﻣﻔﹾﻌﻮﻝﹲ ﺑِﻪِ،
ﻭﻗِﻴﻞﹶ» :ﺇﻧﻪ ﻣﻨﺼﻮﺏ ﻧﺼﺐ ﺍﻟﹾﻤﻔﹾﻌﻮﻝﹶ ﺑِﻪِ ﺑﻌﺪ ﺇِﺳﻘﹶﺎﻁِ ﺍﻟﹾﺨـﺎﻓِﺾِ ﺗﻮﺳـﻌﺎ« ،ﻭﻋﻠﻴـﻪِ ﺍِﺑـﻦ ﻣﺎﻟِـﻚٍ
) (5
ﻭﺟﻤﺎﻋﺔﹲ) .(4ﻭﻳﻨﻘﹶﺴِﻢ ﺍﻟﻈﱠﺮﻑ ﺑِﺎﻟﻨﻈﹶﺮِ ﺇﱃ ﺍﻟﺘﺼﺮﻑِ ،ﻭﺍﻻِﻧﺼِﺮﺍﻑِ ﻭﻋﺪﻣِﻬِﻤﺎ ﺇﱃ ﺃﹶﺭﺑﻌﺔِ ﺃﹶﻗﹾﺴﺎﻡٍ:
-ﻣﺘﺼﺮﻑ ﻣﻨﺼﺮِﻑ ،ﳓﻮ :ﻳﻮﻡٍ ،ﻭﻟﹶﻴﻠﺔٍ ،ﻭﺷﻬﺮٍ ،ﻭﻋﺎﻡٍ ،ﻭﻳﻤِﲔٍ ،ﻭﺷِﻤﺎﻝٍ ،ﻭﻣﻌﻨﻰ ﺍﻟﺘﺼﺮﻑِ ﺍِﺳﺘِﻌﻤﺎﻟﹸﻪ
ﻏﹶﲑ ﻇﹶﺮﻑٍ ﻣِﻦ ﻣﺒﺘﺪﺇِ ،ﻭﺧﺒﺮِ ،ﻭﳓﻮﻫِﻤﺎ .ﻭﻣﻌﻨﻰ ﺍﻻِﻧﺼِﺮﺍﻑِ ،ﺃﹶﻥﹾ ﻳﺪﺧﻠﹶﻪ ﺍﻟﺘﻨﻮﻳﻦ.
-ﻭﻏﹶﲑ ﻣﺘﺼﺮﻑٍ ﻭﻻﹶ ﻣﻨﺼﺮِﻑٍ ،ﳓﻮ" :ﺳﺤﺮﺍ" ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﻟِﻴﻮﻡٍ ﺑِﻌﻴﻨِﻪِ ،ﻓﹶﺈﻧﻪ ﻻﹶ ﻳﻔﹶﺎﺭِﻕ ﺍﻟﻈﱠﺮﻓِﻴـﺔﹶ ﻟِﻌـﺪﻡِ
ﺗﺼﺮﻓِﻪِ ،ﻭﻻﹶ ﻳﻨﻮﻥﹸ ﻟِﻌﺪﻡِ ﺍِﻧﺼِﺮﺍﻓِﻪِ ﻟِﻠﻌﺪﻝِ ﻭﺍﻟﺘﻌﺮِﻳﻒِ.
) (6
-ﻭﻣﻨﺼﺮِﻑ ﻏﹶﲑ ﻣﺘﺼﺮﻑٍ ،ﳓﻮ :ﻋﺸِﻴﺎ ،ﻭﻋﺸِﻴﺔﹰ ،ﻭﻋِﺸﺎﺀً ،ﻭﻣﺴﺎﺀً ،ﻭﺻﺒﺎﺣﺎ ،ﻭﻋﺘﻤﺔﹰ ،ﻭﻛﹶﺬﹶﺍ ﻏﹶﺪﺍ
ﻓﹶﺈﻧﻬﺎ ﻻﹶ ﺗﺴﺘﻌﻤﻞﹸ ﺇِﻻﱠ ﻇﹶﺮﻓﹰﺎ ،ﺃﹶﻭ ﻣﺠﺮﻭﺭﺓﹰ ﺑِﻤِﻦ ﺧﺎﺻﺔﹰ.
-ﻭﻣﺘﺼﺮﻑ ﻏﹶﲑ ﻣﻨﺼﺮِﻑٍ ]ﳓﻮ[) :(7ﺑﻜﹾﺮﺓﹰ ،ﻭﻏﹸﺪﻭﺓﹰ ،ﻭﻣﻨﻌﻬﻤﺎ ﻣِﻦ ﺍﻟﺼﺮﻑِ ﺍﻟﺘﻌﺮِﻳﻒ ،ﻭﺍﻟﺘﺄﻧِﻴﺚﹸ.
ﻭﺍﻋﻠﹶﻢ :ﺃﹶﻥﱠ ﻟِﻨﺎﺻِﺐِ ﺍﻟﻈﱠﺮﻑِ ﺛﹶﻼﹶﺙﹶ ﺣﺎﻻﹶﺕٍ:
= ﻋﻠﻲ ﺑﻦ ﲪﺰﺓ ﺍﻟﻜﺴﺎﺋﻲ)ﺕ189ﻫـ( ،ﻭﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﻫﺸﺎﻡ ﺑﻦ ﺛﻌﻠﺐ ﺧﻠﻒ ﺍﻟﺒﺰﺍﺭ)ﺕ229ﻫـ( .ﻳﻨﻈﺮ :ﺍﻟﻨـﺸﺮ ﰲ
ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﻌﺸﺮ.175/3 :
) (1ﻳﻨﻈﺮ :ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ :ﻣﺎﺩﺓ )ﺣﺬﺍ(.
) (2ﺍﻟﺸﻌﺮﺍﺀ.64
) (3ﺍﻹﻧﺴﺎﻥ ،ﻣﻦ ﺍﻵﻳﺔ ،20ﻭﲤﺎﻣﻬﺎ :ﻭﺇِﺫﹶﺍ ﺭﺃﹶﻳﺖ ﺛﹶﻢ ﺭﺃﹶﻳﺖ ﻧﻌِﻴﻤﺎﹰ ﻭﻣﻠﹾﻜﺎﹰ ﻛﹶﺒِﲑﺍﹰ .
) (4ﻭﻣﻦ ﺗﻠﻚ ﺍﳉﻤﺎﻋﺔ ﺍﻟﻔﺎﺭﺳﻲ)ﺕ377ﻫـ( .ﻳﻨﻈﺮ :ﺍﻟﺘﺴﻬﻴﻞ :ﺹ ،98ﻭﺍﺭﺗﺸﺎﻑ ﺍﻟـﻀﺮﺏ ،253/2:ﻭﺷـﺮﺡ ﺍﺑـﻦ
ﻋﻘﻴﻞ.532/1:
) (5ﻳﻨﻈﺮ :ﺍﺭﺗﺸﺎﻑ ﺍﻟﻀﺮﺏ ،257/2:ﻭﺣﺎﺷﻴﺔ ﺍﺑﻦ ﺍﳊﺎﺝ :ﺹ.115
) (6ﰲ )ﻫـ( ﻋﻨﺪ.
) (7ﺇﺿﺎﻓﺔ ﻳﻘﺘﻀﻴﻬﺎ ﺍﻟﺴﻴﺎﻕ.
224
225
ﺑـﺎﺏ ﺍﻟﹾﺤــﺎﻝِ
ﻭﻫﻮ ﰲ ﺍﻟﻠﱡﻐﺔِ ﺍﻟﺒﺎﻝﹸ) ،(1ﻗﺎﻝ ﺗﻌﺎﱃ :ﻭﺃﹶﺻﻠﹶﺢ ﺑﺎﻟﹶﻬﻢ ،(2) ﺃﹶﻱ :ﺣﺎﻟﹶﻬﻢ ،ﻭﻳﻘﹶﺎﻝﹸ ﻓِﻴـﻪِ :ﺣﺎﻟﹶـﺔﹲ
ﺑِﺎﻟﺘﺎﺀِ ،ﻭﺣﺎﻝﹲ ﺑﻐﲑِ ﺗﺎﺀٍ .ﻭﻓِﻴﻪِ ﺑِﻐﲑِ ﺗﺎﺀٍ ﺍﻟﺘﺬﻛِﲑ ،ﻭﺍﻟﺘﺄﻧِﻴﺚﹸ ،ﻭﻫﻮ ﺃﹶﻓﹾـﺼﺢ) .ﺍﻟﹾﺤـﺎﻝﹸ ﻫـﻮ ﺍﻻِﺳـﻢ
) (3
ﺍﻟﹾﻤﻨﺼﻮﺏ.(
ﺧﺮﺝ ﺑِﻪِ ﺍﻟﹾﻤﺮﻓﹸﻮﻉ ﻭﺍﻟﹾﻤﺠﺮﻭﺭ) ،ﺍﻟﹾﻤﻔﹶﺴﺮ- (ﺑِﻜﹶﺴﺮِ ﺍﻟﺴﲔِ -ﺃﹶﻱ :ﺍﻟﹾﻤﺒﻴﻦ) ﻟِﻤﺎ ﺍِﻧـﺒﻬﻢ ﻣِـﻦ
ﺍﻟﹾﻬﻴﺌﹶﺎﺕِ( ﺃﹶﻱ :ﻣِﻦ ﺍﻟﺼﻔﹶﺎﺕِ ﺍﻟﻼﱠﺣِﻘﹶﺔِ ﻟِﻠﺬﱠﻭﺍﺕِ ﺍﻟﻌﺎﻗِﻠﹶﺔِ ﻭﻏﹶﲑِﻫﺎ ،ﻓﹶﺨﺮﺝ ﺑِﻪِ ﺍﻟﺘﻤﻴِﻴﺰ ﻭﳓﻮﻩ ﻣِـﻦ ﺑﻘﻴـﺔِ
ﺍﻟﹾﻤﻨﺼﻮﺑﺎﺕِ ﻭﺭﺳﻤﻬﺎ ﺑِﻤﺎ ﺫﹶﻛﹶﺮ ﺗﻘﹾﺮﻳﺒﺎ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺒﺘﺪِﺉِ.
ﻗﹶﺎﻝﹶ ﺑﻌﻀﻬﻢ» :ﻭﻗﹶﻮﻝﹸ ﺍﻟﻨﺤﺎﺓِ :ﺍِﻧﺒﻬﻢ ﰲ ﺣﺪ ﺍﻟﹾﺤﺎﻝِ ﻭﺍﻟﺘﻤﻴِﻴﺰِ ﻣﻨﻘﹸﻮﺩ ﻋﻠﹶﻴﻬِﻢ؛ ﻷﻥﱠ ﺍِﻧـﺒﻬﻢ ﻟﹶـﻢ
) (4
ﻳﺆﻟﹶﻒ ﰲ ﻟﹸﻐﺔِ ﺍﻟﻌﺮﺏِ ،ﻭﺻﻮﺍﺑﻪ ﺍِﺳﺘﺒﻬﻢ.«
ﻭﻗﹶﺪ ﺣﺪ ﺑِﺤﺪﻭﺩٍ ﻣِﻨﻬﺎ » :ﺇﻧﻪ ﻭﺻﻒ ،ﻓﹶﻀﻠﺔﹲ ﻣﺴﻮﻕ ﻟِﺒﻴﺎﻥِ ﻫﻴﺌﹶﺔِ ﺻﺎﺣِﺒِﻪِ ﺃﹶﻭ ﺗﺄﻛِﻴﺪِﻩِ ،ﺃﹶﻭ ﺗﺄﻛِﻴﺪِ ﻋﺎﻣِﻠِـﻪِ
ﺃﹶﻭ ﻣﻀﻤﻮﻥِ ﺍﻟﹾﺠﻤﻠﹶﺔِ ﻗﹶﺒﻠﹶﻪ ،(5)«ﻭﻓِﻴﻬﺎ ﺇﻧﻪ» ﻣﺎ ﺑﻴﻦ ﻫﻴﺌﹶﺔﹶ ﺍﻟﻔﹶﺎﻋِﻞِ ﺃﹶﻭ ﺍﻟﹾﻤﻔﹾﻌﻮﻝِ ﻟﹶﻔﹾﻈﹰﺎ ،ﺃﹶﻭ ﻣﻌﻨﻰ« ﻓﹶﺨـﺮﺝ
]61ﻅ[ ﺑِﺈﺿﺎﻓﹶﺔِ ﻫﻴﺌﹶﺔِ/ﺍﻟﻔﹶﺎﻋِﻞِ ﺃﹶﻭِ ﺍﻟﹾﻤﻔﹾﻌﻮﻝِ ،ﺍﻟﻨﻌﺖ؛ ﻷﻧﻪ ﻳﺒﻴﻦ ﻫﻴﺌﹶﺔﹶ ﺍﻟﹾﻤﻨﻌﻮﺕِ .ﻻﹶ ﺑِﺎﻋﺘِﺒﺎﺭِ ﻛﹶﻮﻧِﻪِ ﻓﹶﺎﻋِﻼﹰ ﺃﹶﻭ ﻣﻔﹾﻌﻮﻻﹰ
) (6
ﺑﻞﹾ ﺑﺎﻋﺘِﺒﺎﺭِ ﺍﻟﺬﱠﺍﺕِ.
ﻭﻗﻮﻟﹸﻪ :ﻟﹶﻔﹾﻈﹰﺎ ﺃﹶﻭ ﻣﻌﻨﻰ ﺑﻴﺎﻥﹲ ﻟِﻠﺤﺎﻝِ ﻣِﻦ ﺍﻟﻔﹶﺎﻋِﻞِ ،ﻭﺍﻟﹾﻤﻔﹾﻌﻮﻝِ ﻓﹶﻤِﺜﹶﺎﻝﹸ ﺍﻟﹾﺤﺎﻝِ ﻣِﻦ ﺍﻟﻔﹶﺎﻋِﻞِ "ﻟﹶﻔﹾﻈﹰﺎ" )ﳓﻮ :ﺟﺎﺀَ
ﺯﻳﺪ ﺭﺍﻛِﺒﺎ(] ،ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ[ ) :(7ﻓﹶﺘﺒﺴﻢ ﺿﺎﺣِﻜﺎﹰ ،(8)ﻭﻟﱠﻰ ﻣﺪﺑِﺮﺍﹰ ،(9)ﻳﺪﺧﻠﹸﻮﻥﹶ ﻓِﻲ ﺩِﻳـﻦِ
ﺃﹶﻓﹾﻮﺍﺟﺎﹰ ،(1)ﻓﹶﺨﺮﺝ ﻣِﻨﻬﺎ ﺧﺎﺋِﻔﺎﹰ (2)ﻭﻣِﺜﹶﺎﻟﹸﻬﺎ ﻣِﻦ ﺍﻟﻔﹶﺎﻋِﻞِ "ﻣﻌﻨﻰ" ﺯﻳﺪ ﰲ ﺍﻟﺪﺍﺭِ ﻗﹶﺎﺋِﻤﺎ؛ ﻷﻥﱠ "ﻗﹶﺎﺋِﻤﺎ"
ﺣﺎﻝﹲ ﻣِﻦ ﻓﹶﺎﻋِﻞِ ﺍﻟﻈﱠﺮﻑِ ﺍﻟﹾﻤﺴﺘﺘِﺮِ ﰲ ﺍﻟﹾﺠﺎﺭ ﻭﺍﻟﹾﻤﺠﺮﻭﺭِ ﺍﻟﻌﺎﺋِﺪِ ﻋﻠﹶﻰ "ﺯﻳﺪٍ" ،ﻭﻣِﺜﹶﺎﻟﹸﻬﺎ ﻣِﻦ ﺍﻟﹾﻤﻔﹾﻌﻮﻝِ ﻟﹶﻔﹾﻈﹰﺎ،
) (3
ﳓﻮ):ﺭﻛِﺒﺖ ﺍﻟﻔﹶﺮﺱ ﻣﺴﺮﺟﺎ(،ﻭﺿﺮﺑﺖ ﺍﻟﻠﱢﺺ ﻣﻜﹾﺘﻮﻓﹰﺎ ،ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﺃﹶﺭﺳﻠﹾﻨﺎﻙ ﻟِﻠﻨﺎﺱِ ﺭﺳﻮﻻﹰ
ﻭﻣِﺜﹶﺎﻟﹸﻬﺎ ﻣِﻦ ﺍﻟﹾﻤﻔﹾﻌﻮﻝِ"ﻣﻌﻨﻰ"،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ:ﻭﻫـﺬﹶﺍ ﺑﻌﻠِﻲ ﺷﻴﺨﺎﹰ (4)ﻓﹶﺎﻟﻌﺎﻣِﻞﹸ)،(5ﻫﻨﺎ ﺇِﻣﺎ ﻣﻌﻨﻰ"ﻫﺎﺀ"
ﺍﻟﺘﻨﺒِﻴﻪِ ،ﺃﻱ" :ﺃﹸﻧﺒﻪ ،"ﺃﹶﻭ ﻣﻌﻨﻰ "ﺫﹶﺍ" ،ﺃﻱ :ﺃﹸﺷِﲑ ،ﻭﺣِﻴﻨﺌِﺬٍ ﻳﻜﹸﻮﻥﹸ "ﺑﻌﻠِﻲ" ﻣﻔﻌﻮﻻﹰ ﺑِﻪِ ،ﻭ"ﺷﻴﺨﺎ" ﺣـﺎﻝﹲ
ﻣِﻨﻪ ،ﻭﻣِﺜﹶﺎﻟﹸﻬﺎ ﺇِﺫﹶﺍ ﺍِﺣﺘﻤﻠﹶﺖ ﻟِﺄﻥﹾ ﺗﻜﹸﻮﻥﹶ ﻣِﻦ ﺍﻟﻔﹶﺎﻋِﻞِ ،ﺃﹶﻭِ ﺍﻟﹾﻤﻔﹾﻌﻮﻝِ ،ﳓﻮ) :ﻟﹶﻘِﻴـﺖ ﻋﺒـﺪ ﺍﷲِ ﺭﺍﻛِﺒـﺎ(،
"ﻓﹶﺮﺍﻛﺒﺎ" ﺣﺎﻝﹲ ﻣﺤﺘﻤﻠﹶﺔﹲ ﻟِﺄﻥﹾ ﺗﻜﹸﻮﻥﹶ ﻣِﻦ" ﺍﻟﺘﺎﺀِ" ﺍﻟﱠﺘِﻲ ﻫِﻲ ﻓﹶﺎﻋِﻞﹲ ،ﺃﹶﻭ ﻣِﻦ" ﻋﺒﺪِ ﺍﷲِ" ﺍﻟﱠﺬِﻱ ﻫﻮ ﻣﻔﹾﻌﻮﻝﹲ.
) (8
ﻭﻣِﺜﹶﺎﻟﹸﻬﺎ ﻣِﻦ ﺍﻟﹾﺨﺒﺮِ]ﻗﻮﻟﻪ ﺗﻌﺎﱃ[ ) :(6ﻫﻮ ﺍﻟﹾﺤﻖ ﻣﺼﺪﻗﺎﹰ ،(7)ﻓﹶﺘِﻠﹾﻚ ﺑﻴﻮﺗﻬﻢ ﺧﺎﻭِﻳـﺔﹰ
ﻭﻣِﺜﹶﺎﻟﹸﻬﺎ ﻣِﻦ ﺍﻟﹾﻤﺠﺮﻭﺭِ ﺑﺎﻟﹾﺤﺮﻑِ ،ﳓﻮ:ﻣﺮﺭﺕ ﺑِﻬِﻨﺪٍ ﺟﺎﻟِﺴﺔﹰ ،ﻭﻣِﻦ ﺍﻟﹾﻤﺠﺮﻭﺭ ﺑﺎﻟﹾﻤﻀﺎﻑِ ،ﳓـﻮ ﻗﻮﻟـﻪ
ﺗﻌﺎﱃ :ﺃﹶﻳﺤِﺐ ﺃﹶﺣﺪﻛﹸﻢ ﺃﹶﻥ ﻳﺄﹾﻛﹸﻞﹶ ﻟﹶﺤﻢ ﺃﹶﺧِﻴﻪِ ﻣﻴﺘﺎﹰ " ،(9)ﻓﹶﻤﻴﺘﺎ" ﺣﺎﻝﹲ ﻣِﻦ" ﺃﹶﺧِﻴﻪِ" ﻭﺇﻧﻤﺎ ﺗﺠِﻲﺀُ ﻣِـﻦ
ﺍﻟﹾﻤﻀﺎﻑ ﺇِﻟﻴﻪِ ،ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﺍﻟﹾﻤﻀﺎﻑ ﺑﻌﻀﻪ ﻛﹶﻬﺬﹶﺍ ﺍﻟﹾﻤِﺜﹶﺎﻝِ ،ﺃﹶﻭ ﻛﹶﺒﻌﻀِﻪِ ،ﳓﻮ ]ﻗﻮﻟﻪ ﺗﻌـﺎﱃ[ ) :(10ﻣِﻠﱠـﺔﹶ
ﺇِﺑﺮﺍﻫِﻴﻢ ﺣﻨِﻴﻔﺎﹰ .(11)
ﺃﻭ ﻋﺎﻣِﻼﹰ ﰲ ﺍﻟﹾﺤﺎﻝِ ،ﳓﻮ]ﻗﻮﻟﻪ ﺗﻌﺎﱃ[):(12ﺇِﻟﹶﻴﻪِ ﻣﺮﺟِﻌﻜﹸﻢ ﺟﻤِﻴﻌﺎﹰ ،(13)ﻭﻻﹶ ﻳﺠِﻲﺀُ ﺍﻟﹾﺤﺎﻝﹸ ﻣِﻦ ﺍﻟﹾﻤﺒﺘﺪﺇِ.
ﻣِﺜﹶﺎﻝﹸ ﺍﻟﹾﺤﺎﻝِ ﺍﻟﹾﻤﺆﻛﱢﺪﺓِ ﻟِﺼﺎﺣِﺒِﻬﺎ) ،(1ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﻟﹶﻮ ﺷﺎﺀ ﺭﺑﻚ ﻵﻣﻦ ﻣﻦ ﻓِﻲ ﺍﻷَﺭﺽِ ﻛﹸﻠﱡﻬـ ﻢ
ﺟﻤِﻴﻌﺎﹰ ،(2)ﻭﻗﻮﻟِﻚ :ﺟﺎﺀ ﺍﻟﻨﺎﺱ ﻗﹶﺎﻃِﺒﺔﹰ ،ﺃﹶﻭ ﻛﹶﺎﻓﱠﺔﹰ ،ﺃﹶﻭ ﻃﹸﺮﺍ) (3ﻭﻣﺜﱠﻞﹶ ﺑﻌﻀﻬﻢ .ﺑﺎﻵﻳﺔِ ﻟِﻠﺤﺎﻝِ ﺍﻟﹾﻤﺆﻛﱢﺪﺓِ
ﻟِﻌﺎﻣِﻠِﻬﺎ ،ﻭﻫﻮ ﺳﻬﻮ ،ﻭﺍﻟﹾﻤﺆﻛﱢﺪِ ﺑِﻌﺎﻣِﻠﹸﻬﺎ ﳓﻮ ﻗﹶﻮﻟﹸﻚ:ﺟﺎﺀَ ﺯﻳﺪ ﺁﺗِﻴﺎ ] ،ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ[ ):(4ﻭﺃﹸﺯﻟِﻔﹶﺖِ ﺍﻟﹾﺠﻨﺔﹸ
]62ﻭ[ ﻟِﻠﹾﻤﺘﻘِﲔ ﻏﹶﻴﺮ ﺑﻌِﻴﺪٍ(5)؛ ﻷﻥﱠ ﺍﻹِﺯﻻﹶﻑ ﻫﻮ ﺍﻟﺘﻘﺮِﻳﺐ ،(6)ﻓﹶﻜﹸﻞﱡ ﻣﺰﻟِﻒٍ ﻗﹶﺮِﻳﺐ ،ﻭﻛﹸﻞﱡ ﻗﹶﺮِﻳﺐٍ /ﻏﹶﲑ ﺑﻌِﻴـﺪٍ
) (9
ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﺃﹶﺭﺳﻠﹾﻨﺎﻙ ﻟِﻠﻨﺎﺱِ ﺭﺳﻮﻻﹰ ،(7)ﻓﹶﺘﺒﺴﻢ ﺿـﺎﺣِﻜﺎﹰ ،(8)ﻭﻟﱠـﻰ ﻣـﺪﺑِﺮﺍﹰ
ﻭﻳﻮﻡ ﺃﹸﺑﻌﺚﹸ ﺣﻴﺎﹰ ،(10)ﻭﻻﹶ ﺗﻌﺜﹶﻮﺍﹾ ﻓِﻲ ﺍﻷَﺭﺽِ ﻣﻔﹾﺴِﺪِﻳﻦ ،(11) ﻳﻘﹶﺎﻝﹸ" :ﻋِﺜﹾﻨِـﻲ" -ﺑِﺎﻟﻜﹶـﺴﺮِ،-
"ﻳﻌﺜِﻲ" ﺇِﺫﹶﺍ ﺃﹶﻓﹾﺴﺪ ،ﻭﺍﻟﹾﻤﺆﻛﱢﺪﺓﹸ ﻟِﻤﻀﻤﻮﻥِ ﺍﻟﹾﺠﻤﻠﹶﺔِ ،ﳓﻮ ﻗﻮﻟِﻚ :ﺯﻳﺪ ﺃﹶﺧﻮﻙ ﻋﻄﹸﻮﻓﹰﺎ ،ﻭﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ:
) (12
ﻭﻫﻞﹾ ﺑِﺪﺍﺭﺓﹶ ﻳﺎ ﻟﻠﹶﻨـﺎﺱِ ﻣِـﻦ ﻋـﺎﺭِ؟ ﺃﹶﻧﺎ ﺍِﺑـﻦ ﺩﺍﺭﺓﹶ ﻣﻌﺮﻭﻓﹰـﺎ ﺑِﻬـﺎ ﻧـﺴﺒِﻲ
ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺫﹶﻟِﻚ ﺍﻟﹾﻜِﺘﺎﺏ ﻻﹶ ﺭﻳﺐ ﻓِﻴﻪِ ،(13)ﻭﻗﻮﻟﻪ :ﻫﻮ ﺍﻟﹾﺤﻖ ﻻﹶﺷﻚ ﻓِﻴﻪِ.
ﻭﺗﻜﹸﻮﻥﹸ ﺍﻟﹾﺤﺎﻝﹸ ﰲ ﻏﹶﺎﻟِﺐِ ﺃﹶﺣﻮﺍﻟِﻬﺎ ﺟﻮﺍﺑﺎ ﻟِﻜﹶﻴﻒ) ،ﻭﻣﺎ ﺃﹶﺷﺒﻪ ﺫﹶﻟِﻚ (ﻣِﻦ ﺍﻷَﻣﺜِﻠﹶﺔِ) ،ﻭﻻﹶ ﺗﻜﹸﻮﻥﹸ ﺍﻟﹾﺤـﺎﻝﹸ
ﺇِﻻﱠ ﻧﻜِﺮﺓﹰ( ﻣﺤﻀﺔﹰ -ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ ،-ﺃﹶﻭ ﻣﺨﺘﺼﺔﹰ ،ﳓﻮ:ﺟﺎﺀَ ﺯﻳﺪ ﺭﺍﻛِﺐ ﻓﹶﺮﺱٍ ،ﻓﹶﺈِﻥﹾ ﺟﺎﺀَﺕ ﺑِﻠﹶﻔﻆِ ﺍﻟﹾﻤﻌﺮِﻓﹶﺔِ
) (1ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﺑﻦ ﺍﻟﻨﺎﻇﻢ :ﺹ ،333ﻭﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ،297/2:ﻭﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ.275/2:
) (2ﻳﻮﻧﺲ ،ﻣﻦ ﺍﻵﻳﺔ ،99ﻭﲤﺎﻣﻬﺎ :ﻭﻟﹶﻮ ﺷﺎﺀ ﺭﺑﻚ ﻵﻣﻦ ﻣﻦ ﻓِﻲ ﺍﻷَﺭﺽِ ﻛﹸﻠﱡﻬﻢ ﺟﻤِﻴﻌﺎﹰ ﺃﹶﻓﹶﺄﹶﻧﺖ ﺗﻜﹾﺮِﻩ ﺍﻟﻨﺎﺱ ﺣﺘﻰ ﻳﻜﹸﻮﻧﻮﺍﹾ ﻣﺆﻣِﻨِﲔ.
) (3ﻳﻨﻈﺮ :ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ :ﻣﺎﺩﺓ )ﻃﹶﺮﺭ.(
) (4ﺇﺿﺎﻓﺔ ﻳﻘﺘﻀﻴﻬﺎ ﺍﻟﺴﻴﺎﻕ.
) (5ﻕ.31
) (6ﻳﻨﻈﺮ :ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ :ﻣﺎﺩﺓ )ﺯﻟﹶﻒ.(
) (7ﺍﻟﻨﺴﺎﺀ ،ﻣﻦ ﺍﻵﻳﺔ ،79ﻳﻨﻈﺮ ﲤﺎﻣﻬﺎ :ﺹ.111
) (8ﺍﻟﻨﻤﻞ ،ﻣﻦ ﺍﻵﻳﺔ ،19ﻳﻨﻈﺮ ﲤﺎﻣﻬﺎ :ﺹ.226
) (9ﺍﻟﻨﻤﻞ ،ﻣﻦ ﺍﻵﻳﺔ ،10ﻳﻨﻈﺮ ﲤﺎﻣﻬﺎ :ﺹ.226
) (10ﻣﺮﱘ ،ﻣﻦ ﺍﻵﻳﺔ ،33ﻭﲤﺎﻣﻬﺎ :ﻭﺍﻟﺴﻠﹶﺎﻡ ﻋﻠﹶﻲ ﻳﻮﻡ ﻭﻟِﺪﺕ ﻭﻳﻮﻡ ﺃﹶﻣﻮﺕ ﻭﻳﻮﻡ ﺃﹸﺑﻌﺚﹸ ﺣﻴﺎﹰ .
) (11ﺍﻟﺒﻘﺮﺓ ،ﻣﻦ ﺍﻵﻳﺔ ،60ﻭﲤﺎﻣﻬﺎ :ﻭﺇِﺫِ ﺍﺳﺘﺴﻘﹶﻰ ﻣﻮﺳﻰ ﻟِﻘﹶﻮﻣِﻪِ ﻓﹶﻘﹸﻠﹾﻨﺎ ﺍﺿﺮِﺏ ﺑﻌﺼﺎﻙ ﺍﻟﹾﺤﺠﺮ ﻓﹶﺎﻧﻔﹶﺠﺮﺕ ﻣِﻨﻪ ﺍﺛﹾﻨﺘﺎ ﻋﺸﺮﺓﹶ
ﻋﻴﻨﺎﹰ ﻗﹶﺪ ﻋﻠِﻢ ﻛﹸﻞﱡ ﺃﹸﻧﺎﺱٍ ﻣﺸﺮﺑﻬﻢ ﻛﹸﻠﹸﻮﺍﹾ ﻭﺍﺷﺮﺑﻮﺍﹾ ﻣِﻦ ﺭﺯﻕِ ﺍﻟﻠﱠﻪِ ﻭﻻﹶ ﺗﻌﺜﹶﻮﺍﹾ ﻓِﻲ ﺍﻷَﺭﺽِ ﻣﻔﹾﺴِﺪِﻳﻦ.
) (12ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﺒﺴﻴﻂ ﰲ ﺍﻟﻜﺘﺎﺏ ،79/2:ﻭﺷﺮﺡ ﺍﺑﻦ ﺍﻟﻨﺎﻇﻢ :ﺹ ،335ﻭﺷـﺮﺡ ﺍﺑـﻦ ﻋﻘﻴـﻞ ،593/1:ﻭﺣﺎﺷـﻴﺔ
ﺍﻟﺼﺒﺎﻥ .276/2:ﻟﺴﺎﱂ ﺑﻦ ﺩﺍﺭﺓ ،ﻭﺍﺳﻢ ﺃﺑﻴﻪ ﻣﺴﺎﻓﻊ ﻣﻦ ﺑﲏ ﺃﺳﺪ ،ﻭﺃﻣﻪ ﺩﺍﺭﺓ ،ﻭﲰﻴﺖ ﺩﺍﺭﺓ ﳉﻤﺎﳍﺎ ،ﺷﺒﻬﺖ ﺑﺪﺍﺭﺓ ﺍﻟﻘﻤﺮ
ﻛﺎﻥ ﺷﺎﻋﺮﺍ ﻫﺠﺎﺀً .ﻳﻨﻈﺮ :ﺍﻟﺸﻌﺮ ﻭﺍﻟﺸﻌﺮﺍﺀ :ﺹ ،258ﻭﻣﻌﺠﻢ ﺍﻟﺸﻌﺮﺍﺀ :ﺹ.111
) (13ﺍﻟﺒﻘﺮﺓ ،ﻣﻦ ﺍﻵﻳﺔ ،02ﻳﻨﻈﺮ ﲤﺎﻣﻬﺎ :ﺹ.179
228
ﻭﺟﺐ ﺗﺄﹾﻭِﻳﻠﹸﻬﺎ ﺑِﻨﻜِﺮﺓٍ .ﳓﻮ ﻗﹶﻮﻟِﻬِﻢ :ﺃﹸﺩﺧﻠﹸﻮﺍ ﺍﻷَﻭﻝﹶ ﻓﹶﺎﻷَﻭﻝﹶ ،ﻭﺃﹶﺭﺳﻠﹶﻬﺎ ﺍﻟﻌِﺮﺍﻙ ،(1)ﻭﺟﺎﺀَ ﻋﻤﺮﻭ ﻭﺣـﺪﻩ
) (2
ﻭﻓﹶﻌﻠﹾﺘﻬﺎ ﺟﻬﺪِﻱ ،ﺃﻱ :ﺃﹸﺩﺧﻠﹸﻮ ﻣﺮﺗﲔِ ،ﻭﺃﹶﺭﺳﻠﹶﻬﺎ ﻣﻌﺘﺮِﻛﹶﺔﹰ ،ﻭﺟﺎﺀَ ﻋﻤﺮﻭ ﻣﻨﻔﹶﺮِﺩﺍ ،ﻓﹶﻌﻠﹶﺘﻬﺎ ﻣﺠﺘﻬِﺪﺍ.
)ﻭﻻﹶ ﻳﻜﹸﻮﻥﹸ ﺍﻟﹾﺤﺎﻝﹸ ﺇِﻻﱠ ﺑﻌﺪ ﺗﻤﺎﻡِ ﺍﻟﻜﹶﻼﹶﻡِ( ﻟِﻜﹶﻮﻧِﻬﺎ ﻓﹶﻀﻠﹶﺔﹰ ،ﻭﺍﻟﹾﻤﺮﺍﺩ :ﺑِﺘﻤﺎﻡِ ﺍﻟﻜﹶﻼﹶﻡِ ،ﺃﹶﻥﹾ ﻳﺄﹾﺧـ ﹶﺬ
ﺍﻟﹾﻤﺒﺘﺪﺃﹸ ﺧﺒﺮﻩ ﻭﺍﻟﻔِﻌﻞﹸ ﻓﹶﺎﻋِﻠﹶﻪ ،ﺳﻮﺍﺀً ﺗﻮﻗﱠﻒ ﺣﺼﻮﻝﹸ ﺍﻟﻔﹶﺎﺋِﺪﺓِ ﻋﻠﹶﻰ ﺍﻟﹾﺤﺎﻝِ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﻣﺎ ﺧﻠﹶﻘﹾﻨﺎ
ﺍﻟﺴﻤﻮﺍﺕِ ﻭﺍﻟﹾﺄﹶﺭﺽ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﻟﹶﺎﻋِﺒِﲔ ،(3) ﻭﻻﹶ ﺗﻤﺶِ ﻓِﻲ ﺍﻷَ ﺭﺽِ ﻣﺮﺣﺎﹰ ،(4)ﻭﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ:
) (5
ﻛﹶﺎﺳِــﻔﹰﺎ ﺑﺎﻟﹸــﻪ ﻗﹶﻠِﻴــﻞﹶ ﺍﻟﺮﺟــﺎﺀِ ﺇﻧﻤ ـﺎ ﺍﻟﹾﻤﻴ ـﺖ ﻣ ـﻦ ﻳﻌِ ـﻴﺶ ﻛﹶﺌِﻴﺒ ـﺎ
ﺃﹶﻡ ﻻﹶ ،ﳓﻮ :ﺟﺎﺀَ ﺯﻳﺪ ﺭﺍﻛِﺒﺎ.
ﻭﻗﹶﺪ ﻳﺠِﺐ ﺗﻘﹾﺪِﳝﻬﺎ ﺇﺫﹶﺍ ﻛﹶﺎﻥﹶ ﻟﹶﻬﺎ ﺻﺪﺭ ﺍﻟﻜﹶﻼﻡِ ،ﳓﻮ :ﻛﹶﻴﻒ ﺟﺎﺀَ ﺯﻳﺪ؟" ،ﻓﹶﻜﻴﻒ "ﺣﺎﻝﹲ ﻣﺘﻘﹶﺪﻣﺔﹲ
ﻋﻠﹶﻰ ﺗﻤﺎﻡِ ﺍﻟﻜﹶﻼﹶﻡِ) .ﻭﻻﹶ ﻳﻜﹸﻮﻥﹸ ﺻﺎﺣِﺒﻬﺎ( ﺃﹶﻱِ" :ﺍﻟﹾﺤﺎﻝﹸ" )ﺇﻻﱠ ﻣﻌﺮِﻓﹶﺔﹰ( ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ ﻣِﻦ ﺍﻷَﻣﺜِﻠﹶﺔِ ،ﻭﻳﻜﹸﻮﻥﹸ
ﻧﻜِﺮﺓﹰ ﺑِﻤﺴﻮﻍٍ) ،(6ﻛﹶﻤﺎ ﺇِﺫﹶﺍ ﻛﹶﺎﻧﺖ ﺧﺎﺻﺔﹰ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻓِﻲ ﺃﹶﺭﺑﻌﺔِ ﺃﹶﻳﺎﻡٍ ﺳـﻮﺍﺀ ﻟﱢﻠـﺴﺎﺋِﻠِﲔ،(7)
"ﻓﺴﻮﺍﺀً" ﺣﺎﻝﹲ ﻣِﻦ ﺃﹶﺭﺑﻌﺔِ ،ﻭﻫِﻲ ﻭﺇِﻥﹾ ﻛﹶﺎﻧﺖ ﻧﻜِﺮﺓﹰ ﻟﹶﻜِﻨﻬﺎ ﻣﺨﺼﺼﺔﹲ ﺑﺎﻹﺿﺎﻓﹶﺔِ ﺇﱃ "ﺃﹶﻳﺎﻡ" ،ﺃﹶﻭ ﻋﺎﻣـﺔﹲ،
]62ﻅ[ ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﻣﺎ ﺃﹶﻫﻠﹶﻜﹾﻨﺎ ﻣِﻦ ﻗﹶﺮﻳﺔٍ /ﺇِﻟﱠﺎ ﻟﹶﻬﺎ ﻣﻨﺬِﺭﻭﻥﹶ ،(8)ﻓﹶﺠﻤﻠﹶﺔﹸ ﻟﹶﻬﺎ ﻣﻨﺬِﺭﻭﻥﹶ ﺣﺎﻝﹲ ﻣِﻦ ﻗﹶﺮﻳﺔٍ
ﻭﻫِﻲ ﻧﻜِﺮﺓﹲ ﻋﺎﻣﺔﹲ ﻟِﻮﻗﹸﻮﻋِﻬﺎ ﰲ ﺳِﻴﺎﻕِ ﺍﻟﻨﻔﻲِ ،ﻭﻗﻮﻟﻚ:
) (9
ﻳﺒــﻎِ ﺍِﻣﺮﺅ ﻋﻠﹶﻰ ﺍِﻣﺮِﺉٍ ﻣﺴﺘﺴﻬِـﻼﹶ ...................................ﻻ
) (1ﻗﺪ ﻭﺭﺩﺕ ﻫﺬﻩ ﺍﳉﻤﻠﺔ ﰲ ﻗﻮﻝ ﻟﺒﻴﺪ ﺑﻦ ﺭﺑﻴﻌﺔ ﺍﻟﻌﺎﻣﺮﻯ ﻳﺼﻒ ﲪﺎﺭﺍ ﻭﺣﺸﻴﺎ ﺃﻭﺭﺩ ﺃﺗﻨﻪ ﺍﳌﺎﺀ ﻟﺘﺸﺮﺏ] :ﻭﺍﻓﺮ[
ﻭﱂ ﻳﺸﻔﻖ ﻋﻠﻰ ﻧﻐﺺ ﺍﻟﺪﺧﺎﻝِ ﻓﺄﻭﺭﺩﻫﺎ ﺍﻟﻌﺮﺍﻙ ﻭﱂ ﻳﺬﹸﺩﻫـﺎ
ﻳﻨﻈﺮ :ﺩﻳﻮﺍﻥ ﻟﺒﻴﺪ :ﺹ.108
) (2ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﺑﻦ ﺍﻟﻨﺎﻇﻢ :ﺹ ،315ﻭﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ.300/2:
) (3ﺍﻟﺪﺧﺎﻥ.38
) (4ﺍﻹﺳﺮﺍﺀ ،ﻣﻦ ﺍﻵﻳﺔ ،37ﻳﻨﻈﺮ ﲤﺎﻣﻬﺎ :ﺹ.101
) (5ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﳋﻔﻴﻒ ﰲ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ :ﻣﺎﺩﺓ )ﻣﻮﺕ( ﻭﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ ،256ﻭﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ ،126/2:ﻭﺣﺎﺷـﻴﺔ
ﺍﻟﺼﺒﺎﻥ .252/2:ﻭﻫﻮ ﻟﻌﺪﻱ ﺑﻦ ﺍﻟﺮﻋﻼﺀ ﺍﻟﻐﺴﺎﱐ ،ﺷﺎﻋﺮ ﺟﺎﻫﻠﻲ ،ﺍﺷﺘﻬﺮ ﺑﺄﻣﻪ ﺍﻟﺮﻋﻼﺀ ،ﻭﺍﻟﺮﻋﻼﺀ ﺍﺳﻢ ﻟﻠﻨﺎﻗﺔ ﺍﻟﱠﺘِﻲ ﺗﻘﻄﻊ
ﻗﻄﻌﺔ ﻣﻦ ﺃﹸﺫﺎ ﻭﺗﺘﺮﻙ ﺗﻨﻮﺱ .ﻳﻨﻈﺮ :ﻣﻌﺠﻢ ﺍﻟﺸﻌﺮﺍﺀ :ﺹ.161
) (6ﻳﻨﻈﺮ :ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ.308/2:
) (7ﻓﺼﻠﺖ ،ﻣﻦ ﺍﻵﻳﺔ،10ﻭﲤﺎﻣﻬﺎ :ﻭﺟﻌﻞﹶ ﻓِﻴﻬﺎ ﺭﻭﺍﺳِﻲ ﻣِﻦ ﻓﹶﻮﻗِﻬﺎ ﻭﺑﺎﺭﻙ ﻓِﻴﻬﺎ ﻭﻗﹶﺪﺭ ﻓِﻴﻬﺎ ﺃﹶﻗﹾﻮﺍﺗﻬﺎ ﻓِﻲ ﺃﹶﺭﺑﻌﺔِ ﺃﹶﻳﺎﻡٍ ﺳﻮﺍﺀ ﻟﱢﻠﺴﺎﺋِﻠِﲔ
) (8ﺍﻟﺸﻌﺮﺍﺀ.208
) (9ﻫﺬﺍ ﻋﺠﺰ ﺭﺟﺰ ﰲ ﺃﻟﻔﻴﺔ ﺍﺑﻦ ﻣﺎﻟﻚ ﻭﺻﺪﺭﻩ:
= ..................... ﻣِﻦ ﺑﻌﺪِ ﻧﻔﹾﻲٍ ،ﺃﻭ ﻣﻀﺎﻫِﻴﻪِ ﻛﹶﻼ
229
= ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﺑﻦ ﺍﻟﻨﺎﻇﻢ :ﺹ ،318ﻭﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ،314/2:ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ.575/1:
ﺍﻟـﻀﺮﺏ347/2: ) (1ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻣﻦ ﳎﺰﻭﺀ ﺍﻟﻮﺍﻓﺮ ﰲ ﺍﻟﻜﺘﺎﺏ ،123/2:ﻭﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ :ﻣﺎﺩﺓ )ﻭﺣـﺶ( ،ﻭﺍﺭﺗـﺸﺎﻑ
ﻭﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ،310/2:ﻭﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ ،257ﻭﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ ،259/2:ﻟﻜﺜﲑ ﻋﺰﺓ ﻭﻫﻮ ﻏـﲑ ﻣﻮﺟـﻮﺩ ﰲ
ﺩﻳﻮﺍﻧﻪ ،ﺷﺮ :ﻗﺪﺭﻱ ﻣﺎﻳﻮ ،ﺩﺍﺭ ﺍﳉﻴﻞ ،ﺑﲑﻭﺕ ،ﻁ1416 ،1ﻫـ1995-ﻡ ،ﻭﺭﻭﻱ ﺳﻠﻤﻰ ﺑﺪﻝ ﻣﻴﺔ.
) (2ﻳﻨﻈﺮ :ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ،317/2:ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ.581/1:
) (3ﻫﺬﺍ ﻣﺜﺎﻝ ﰲ ﺍﻟﻜﺘﺎﺏ ،112/2:ﻭﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ،317/2:ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ.581/1:
) (4ﻳﻨﻈﺮ :ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،279/1:ﻛﺘﺎﺏ ﺍﻵﺫﺍﻥ ،ﺑﺎﺏ :ﺇﳕﺎ ﺟﻌﻞ ﺍﻹﻣﺎﻡ ﻟﻴﺆﰎ ﺑﻪ ،ﺣﺪﻳﺚ ).(79
) (5ﺍﻟﻨﺴﺎﺀ ،ﻣﻦ ﺍﻵﻳﺔ ،71ﻭﲤﺎﻣﻬﺎ :ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍﹾ ﺧﺬﹸﻭﺍﹾ ﺣِﺬﹾﺭﻛﹸﻢ ﻓﹶﺎﻧﻔِﺮﻭﺍﹾ ﺛﹸﺒﺎﺕٍ ﺃﹶﻭِ ﺍﻧﻔِﺮﻭﺍﹾ ﺟﻤِﻴﻌﺎﹰ .
) (6ﺍﻟﻨﺴﺎﺀ ،ﻣﻦ ﺍﻵﻳﺔ.71
) (7ﰲ )ﻫـ( ﻣﺘﻔﺮﻗﲔ.
) (8ﻳﻨﻈﺮ :ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،3/1:ﻛﺘﺎﺏ :ﻛﻴﻒ ﻛﺎﻥ ﺑﺪﺀ ﺍﻟﻮﺣﻲ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ،ﺑﺎﺏ :ﺑﺪﺀ ﺍﻟﻮﺣﻲ ،ﺣﺪﻳﺚ )(02
ﻭﲤﺎﻣﻪ :ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﻮﺳﻒ ،ﻗﺎﻝ ﺃﺧﱪﻧﺎ ﻣﺎﻟﻚ ﻋﻦ ﻫﺸﺎﻡ ﺑﻦ ﻋﺮﻭﺓ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﻋﺎﺋﺸﺔ ﺃﻡ ﺍﳌﺆﻣﻨﲔ -ﺭﺿـﻲ ﺍﷲ
ﻋﻨﻬﺎ -ﺃﻥ ﺍﳊﺎﺭﺙ ﺑﻦ ﻫﺸﺎﻡ ﺳﺄﻝ ﺭﺳﻮﻝ ﻓﻘﺎﻝ» :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻛﻴﻒ ﻳﺄﺗﻴﻚ ﺍﻟﻮﺣﻲ؟ ﻓﻘﺎﻝ ﺭﺳﻮﻝ :ﺃﺣﻴﺎﻧـﺎ
ﻳﺄﺗﲏ ﻣﺜﻞ ﺻﻠﺼﻠﺔ ﺍﳉﺮﺱ ﻭﻫﻮ ﺃﺷﺪﻩ ﻋﻠﻲ ﻓﻴﻔﺼﻢ ﻋﻨﻲ ﻭﻗﺪ ﻭﻋﻴﺖ ﻋﻨﻪ ﻣﺎ ﻗﺎﻝ ،ﻭﺃﺣﻴﺎﻧﺎ ﻳﺘﻤﺜﻞ ﱄ ﺍﳌﻠﻚ ﺭﺟﻼﹰ ﻓﻴﻜﻠﻤﲏ
ﻓﺄﻋﻲ ﻣﺎ ﻳﻘﻮﻝ« .
) (9ﰲ )ﻫـ( ﻭﺻﻔﺎ.
) (10ﺍﻟﺒﻘﺮﺓ ،ﻣﻦ ﺍﻵﻳﺔ ،91ﻭﲤﺎﻣﻬﺎ :ﻭﺇِﺫﹶﺍ ﻗِﻴﻞﹶ ﻟﹶﻬﻢ ﺁﻣِﻨﻮﺍﹾ ﺑِﻤﺎ ﺃﹶﻧﺰﻝﹶ ﺍﻟﻠﹼﻪ ﻗﹶﺎﻟﹸﻮﺍﹾ ﻧﺆﻣِﻦ ﺑِﻤﺎ ﺃﹸﻧﺰِﻝﹶ ﻋﻠﹶﻴﻨﺎ ﻭﻳﻜﹾﻔﹸﺮﻭﻥﹶ ﺑِﻤﺎ ﻭﺭﺍﺀﻩ=
230
ﻭﻫﻮ ﺍﻟﱠﺬِﻱ ﺃﹶﻧﺰﻝﹶ ﺇِﻟﹶﻴﻜﹸﻢ ﺍﻟﹾﻜِﺘﺎﺏ ﻣﻔﹶﺼﻼﹰ ،(1)ﻭﻗﻮﻟﻚ :ﺩﻋﻮﺕ ﺍﷲَ ﺳﻤِﻴﻌﺎ ،ﻭﺧﻠﹶﻖ ﺍﷲُ ﺗﻌﺎﱃ ﺍﻟﺰﺭﺍﻓﹶ ﹶﺔ
ﻳﺪﻳﻬﺎ ﺃﹶﻃﹾﻮﻝﹶ ﻣِﻦ ﺭِﺟﻠﹶﻴﻬﺎ" ،ﻓﹶﺎﻟﺰﺭﺍﻓﹶﺔﹶ" -ﺑِﻔﹶﺘﺢِ ﺍﻟﺰﺍﻱ -ﻗِﻴﻞﹶ :ﻭﺿﻤﻬﺎ ﻣﻔﹾﻌﻮﻝﹸ "ﺧﻠﹶﻖ "ﻭ"ﻳﺪﻳﻬﺎ" ﺑﺪﻝﹲ ﻣِﻨﻬﺎ
ﺑﺪﻝﹸ ﺑﻌﺾٍ ﻣِﻦ ﻛﹸﻞﱟ ،ﻭ"ﺃﹶﻃﹾﻮﻝﹶ" ﺣﺎﻝﹲ ﻣِﻦ ﺍﻟﺰﺭﺍﻓﹶﺔِ ،ﻭ"ﻣِﻦ ﺭِﺟﻠﹶﻴﻬﺎ" ﻣﺘﻌﻠﱢﻖ" ﺑِﺄﹶﻃﹾﻮﻝﹶ" ﻭﺍﻟﻌﺎﻣِﻞﹸ ﰲ ﺍﻟﹾﺤﺎﻝِ
"ﻓِﻌﻞﹲ" ،ﺃﹶﻭ ﻣﻌﻨﺎﻩ ﻛﹶﺎﻟﹾﺠﺎﺭ ﻭﺍﻟﹾﻤﺠﺮﻭﺭِ ،ﺃﹶﻭِ ﺍﻟﻈﱠﺮﻑِ ،ﺃﹶﻭ ﺍِﺳﻢِ ﺍﻹِﺷﺎﺭﺓِ ،ﻓﹶﺈِﻥﹾ ﻛﹶﺎﻥﹶ ﺍﻟﻌﺎﻣِﻞﹸ ﻓِﻌﻼﹰ ﻣﺘـﺼﺮﻓﹰﺎ
) (2
ﺃﹶﻭ ﺻِﻔﹶﺔﹰ ﺗﺸﺒِﻪ ﺍﻟﻔِﻌﻞﹶ ﺍﻟﹾﻤﺘﺼﺮﻑ ﺟﺎﺯ ﺗﻘﹾﺪِﱘ ﺍﻟﹾﺤﺎﻝِ ﻋﻠﹶﻴﻪِ ،ﳓﻮ ﻗﻮﻟﻚ :ﻗﹶﺎﺋِﻤﺎ ﺟﺎﺀَ ﺯﻳﺪ ﻭﻣـﺴﺮِﻋﺎ ﺫﹶﺍ
ﺭﺍﺟِﻞﹸ.
ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻓِﻌﻼﹰ ﺟﺎﻣِﺪﺍ ،ﺃﹶﻭ ﺻِﻔﹶﺔ ﺗﺸﺒِﻪ ﺍﻟﻔِﻌﻞﹶ ﺍﻟﹾﺠﺎﻣِﺪ ﺃﹶﻭ ﻟﹶﻔﹾﻈﹰﺎ ﻣﺘﻀﻤﻨﺎﹰ ﻣﻌﻨـﻰ ﺍﻟﻔِﻌـﻞِ ﺩﻭﻥﹶ
]63ﻭ[ ﺣﺮﻭﻓِﻪِ ﺍِﻣﺘﻨﻊ ﺗﻘﹾﺪِﳝﻬﺎ)،(3ﻭﺗﻜﹸﻮﻥﹸ ﺍﻟﹾﺤﺎﻝﹸ ﺍِﺳﻤﺎ ﻣﻔﹾﺮﺩﺍ ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ ،ﻭﻇﹶﺮﻓﹰﺎ ،ﻛﹶﺮﺃﹶﻳﺖ ﺍﳍِﻼﹶﻝﹶ/ﺑﻴﻦ ﺍﻟﺴﺤﺎﺏِ،
ﻭﺟﺎﺭﺍ ﻭﻣﺠﺮﻭﺭﺍ ،ﳓﻮ ]ﻗﻮﻟﻪ ﺗﻌﺎﱃ[ ) :(4ﻓﹶﺨﺮﺝ ﻋﻠﹶﻰ ﻗﹶﻮﻣِﻪِ ﻓِﻲ ﺯِﻳﻨﺘِﻪِ .(5)
ﻭﺟﻤﻠﹶﺔﹲ ﺑِﺜﹶﻼﹶﺛﹶﺔِ ﺷﺮﻭﻁٍ :ﻛﹶﻮﻧﻬﺎ ﺧﺒﺮِﻳﺔﹰ ،ﻭﻏﹶﲑ ﻣﺼﺪﺭﺓٍ ﺑِﺪﻟِﻴﻞِ ﺍِﺳﺘِﻘﹾﺒﺎﻝٍ ،ﻭﻣﺮﺗﺒِﻄﹶـﺔﹰ ﺇِﻣـﺎ ﺑِـﺎﻟﻮﺍﻭِ
ﻭﺍﻟﻀﻤِﲑِ ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺧﺮﺟﻮﺍﹾ ﻣِﻦ ﺩِﻳﺎﺭِﻫِﻢ ﻭﻫﻢ ﺃﹸﻟﹸﻮﻑ ﺣﺬﹶﺭ ﺍﻟﹾﻤﻮﺕِ ،(6)ﺃﹶﻭ ﺑِﺎﻟﻀﻤِﲑِ ﻓﹶﻘﹶـﻂﹾ
ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺍﻫﺒِﻄﹸﻮﺍﹾ ﺑﻌﻀﻜﹸﻢ ﻟِﺒﻌﺾٍ ﻋﺪﻭ ،(7)ﺃﻱ :ﻣﺘﻌﺎﺩِﻳﻦ ،ﺃﹶﻭ ﺑِﺎﻟﻮﺍﻭِ ﻓﹶﻘﹶﻂﹾ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ:
ﻟﹶﺌِﻦ ﺃﹶﻛﹶﻠﹶﻪ ﺍﻟﺬﱢﺋﹾﺐ ﻭﻧﺤﻦ ﻋﺼﺒﺔﹲ ،(8)ﻭﺗﺠِﺐ ﺍﻟﻮﺍﻭ ﻗﹶﺒﻞﹶ "ﻗﹶﺪ "ﺩﺍﺧِﻠﹶﺔﹰ ﻋﻠﹶﻰ ﻣﻀﺎﺭِﻉٍ ،ﳓـﻮ ]ﻗﻮﻟـﻪ
ﺗﻌﺎﱃ[):(9
= ﻭﻫﻮ ﺍﻟﹾﺤﻖ ﻣﺼﺪﻗﺎﹰ ﻟﱢﻤﺎ ﻣﻌﻬﻢ ﻗﹸﻞﹾ ﻓﹶﻠِﻢ ﺗﻘﹾﺘﻠﹸﻮﻥﹶ ﺃﹶﻧﺒِﻴﺎﺀَ ﺍﻟﻠﹼﻪِ ﻣِﻦ ﻗﹶﺒﻞﹸ ﺇِﻥ ﻛﹸﻨﺘﻢ ﻣﺆﻣِﻨِﲔ.
) (1ﺍﻷﻧﻌﺎﻡ ،ﻣﻦ ﺍﻵﻳﺔ ،114ﻭﲤﺎﻣﻬﺎ :ﺃﹶﻓﹶﻐﻴﺮ ﺍﻟﻠﹼﻪِ ﺃﹶﺑﺘﻐِﻲ ﺣﻜﹶﻤﺎﹰ ﻭﻫﻮ ﺍﻟﱠﺬِﻱ ﺃﹶﻧﺰﻝﹶ ﺇِﻟﹶﻴﻜﹸﻢ ﺍﻟﹾﻜِﺘﺎﺏ ﻣﻔﹶﺼﻼﹰ ﻭﺍﻟﱠﺬِﻳﻦ ﺁﺗﻴﻨـﺎﻫﻢ
ﺍﻟﹾﻜِﺘﺎﺏ ﻳﻌﻠﹶﻤﻮﻥﹶ ﺃﹶﻧﻪ ﻣﻨﺰﻝﹲ ﻣﻦ ﺭﺑﻚ ﺑِﺎﻟﹾﺤﻖ ﻓﹶﻼﹶ ﺗﻜﹸﻮﻧﻦ ﻣِﻦ ﺍﻟﹾﻤﻤﺘﺮِﻳﻦ.
) (2ﺳﺎﻗﻄﺔ ﻣﻦ )ﻫـ(.
) (3ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﺑﻦ ﺍﻟﻨﺎﻇﻢ :ﺹ ،327ﻭﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ 128/2:ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ.587/1:
) (4ﺇﺿﺎﻓﺔ ﻳﻘﺘﻀﻴﻬﺎ ﺍﻟﺴﻴﺎﻕ.
) (5ﺍﻟﻘﺼﺺ ،ﻣﻦ ﺍﻵﻳﺔ ،79ﻭﲤﺎﻣﻬﺎ :ﻓﹶﺨﺮﺝ ﻋﻠﹶﻰ ﻗﹶﻮﻣِﻪِ ﻓِﻲ ﺯِﻳﻨﺘِﻪِ ﻗﹶﺎﻝﹶ ﺍﻟﱠﺬِﻳﻦ ﻳﺮِﻳﺪﻭﻥﹶ ﺍﻟﹾﺤﻴﺎﺓﹶ ﺍﻟﺪﻧﻴﺎ ﻳﺎ ﻟﹶﻴﺖ ﻟﹶﻨﺎ ﻣِﺜﹾﻞﹶ ﻣـﺎ
ﺃﹸﻭﺗِﻲ ﻗﹶﺎﺭﻭﻥﹸ ﺇِﻧﻪ ﻟﹶﺬﹸﻭ ﺣﻆﱟ ﻋﻈِﻴﻢٍ.
) (6ﺍﻟﺒﻘﺮﺓ ،ﻣﻦ ﺍﻵﻳﺔ ،243ﻭﲤﺎﻣﻬﺎ :ﺃﹶﻟﹶﻢ ﺗﺮ ﺇِﻟﹶﻰ ﺍﻟﱠﺬِﻳﻦ ﺧﺮﺟﻮﺍﹾ ﻣِﻦ ﺩِﻳﺎﺭِﻫِﻢ ﻭﻫﻢ ﺃﹸﻟﹸﻮﻑ ﺣﺬﹶﺭ ﺍﻟﹾﻤﻮﺕِ ﻓﹶﻘﹶﺎﻝﹶ ﻟﹶﻬﻢ ﺍﻟﻠﹼﻪ ﻣﻮﺗﻮﺍﹾ
ﺛﹸﻢ ﺃﹶﺣﻴﺎﻫﻢ ﺇِﻥﱠ ﺍﻟﻠﹼﻪ ﻟﹶﺬﹸﻭ ﻓﹶﻀﻞٍ ﻋﻠﹶﻰ ﺍﻟﻨﺎﺱِ ﻭﻟﹶـﻜِﻦ ﺃﹶﻛﹾﺜﹶﺮ ﺍﻟﻨﺎﺱِ ﻻﹶ ﻳﺸﻜﹸﺮﻭﻥﹶ .
) (7ﺍﻟﺒﻘﺮﺓ ،ﻣﻦ ﺍﻵﻳﺔ ،36ﻭﲤﺎﻣﻬﺎ :ﻓﹶﺄﹶﺯﻟﱠﻬﻤﺎ ﺍﻟﺸﻴﻄﹶﺎﻥﹸ ﻋﻨﻬﺎ ﻓﹶﺄﹶﺧﺮﺟﻬﻤﺎ ﻣِﻤﺎ ﻛﹶﺎﻧﺎ ﻓِﻴﻪِ ﻭﻗﹸﻠﹾﻨﺎ ﺍﻫﺒِﻄﹸﻮﺍﹾ ﺑﻌﻀﻜﹸﻢ ﻟِﺒﻌﺾٍ ﻋـﺪﻭ
ﻭﻟﹶﻜﹸﻢ ﻓِﻲ ﺍﻷَﺭﺽِ ﻣﺴﺘﻘﹶﺮ ﻭﻣﺘﺎﻉ ﺇِﻟﹶﻰ ﺣِﲔٍ .
) (8ﻳﻮﺳﻒ ،ﻣﻦ ﺍﻵﻳﺔ ،14ﻭﲤﺎﻣﻬﺎ :ﻗﹶﺎﻟﹸﻮﺍﹾ ﻟﹶﺌِﻦ ﺃﹶﻛﹶﻠﹶﻪ ﺍﻟﺬﱢﺋﹾﺐ ﻭﻧﺤﻦ ﻋﺼﺒﺔﹲ ﺇِﻧﺎ ﺇِﺫﺍﹰ ﻟﱠﺨﺎﺳِﺮﻭﻥﹶ .
) (9ﺇﺿﺎﻓﺔ ﻳﻘﺘﻀﻴﻬﺎ ﺍﻟﺴﻴﺎﻕ.
231
) (1ﺍﻟﺼﻒ ،ﻣﻦ ﺍﻵﻳﺔ ،05ﻭﲤﺎﻣﻬﺎ :ﻭﺇِﺫﹾ ﻗﹶﺎﻝﹶ ﻣﻮﺳﻰ ﻟِﻘﹶﻮﻣِﻪِ ﻳﺎ ﻗﹶﻮﻡِ ﻟِﻢ ﺗﺆﺫﹸﻭﻧﻨِﻲ ﻭﻗﹶﺪ ﺗﻌﻠﹶﻤﻮﻥﹶ ﺃﹶﻧﻲ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪِ ﺇِﻟﹶﻴﻜﹸﻢ ﻓﹶﻠﹶﻤﺎ
ﺯﺍﻏﹸﻮﺍ ﺃﹶﺯﺍﻍﹶ ﺍﻟﻠﱠﻪ ﻗﹸﻠﹸﻮﺑﻬﻢ ﻭﺍﻟﻠﱠﻪ ﻟﹶﺎ ﻳﻬﺪِﻱ ﺍﻟﹾﻘﹶﻮﻡ ﺍﻟﹾﻔﹶﺎﺳِﻘِﲔ.
) (2ﻳﻨﻈﺮ :ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ.353/2:
) (3ﺇﺿﺎﻓﺔ ﻳﻘﺘﻀﻴﻬﺎ ﺍﻟﺴﻴﺎﻕ.
) (4ﻫﻜﺬﺍ ﰲ )ﺃ( ﻭﺍﻟﺼﻮﺍﺏ :ﻗﺎﺋﻠﻮﻥ.
) (5ﺍﻷﻋﺮﺍﻑ ،ﻣﻦ ﺍﻵﻳﺔ ،04ﻭﲤﺎﻣﻬﺎ :ﻭﻛﹶﻢ ﻣﻦ ﻗﹶﺮﻳﺔٍ ﺃﹶﻫﻠﹶﻜﹾﻨﺎﻫﺎ ﻓﹶﺠﺎﺀﻫﺎ ﺑﺄﹾﺳﻨﺎ ﺑﻴﺎﺗﺎﹰ ﺃﹶﻭ ﻫﻢ ﻗﹶﺂﺋِﻠﹸﻮﻥﹶ .
) (6ﺇﺿﺎﻓﺔ ﻳﻘﺘﻀﻴﻬﺎ ﺍﻟﺴﻴﺎﻕ.
) (7ﺍﳊﺠﺮ ،ﻣﻦ ﺍﻵﻳﺔ ،11ﻭﲤﺎﻣﻬﺎ :ﻭﻣﺎ ﻳﺄﹾﺗِﻴﻬِﻢ ﻣﻦ ﺭﺳﻮﻝٍ ﺇِﻻﱠ ﻛﹶﺎﻧﻮﺍﹾ ﺑِﻪِ ﻳﺴﺘﻬﺰِﺋﹸﻮﻥﹶ .
) (8ﺇﺿﺎﻓﺔ ﻳﻘﺘﻀﻴﻬﺎ ﺍﻟﺴﻴﺎﻕ.
) (9ﺍﳌﺎﺋﺪﺓ ،ﻣﻦ ﺍﻵﻳﺔ ،84ﻭﲤﺎﻣﻬﺎ :ﻭﻣﺎ ﻟﹶﻨﺎ ﻻﹶ ﻧﺆﻣِﻦ ﺑِﺎﻟﻠﹼﻪِ ﻭﻣﺎ ﺟﺎﺀﻧﺎ ﻣِﻦ ﺍﻟﹾﺤﻖ ﻭﻧﻄﹾﻤﻊ ﺃﹶﻥ ﻳﺪﺧِﻠﹶﻨﺎ ﺭﺑﻨـﺎ ﻣـﻊ ﺍﻟﹾﻘﹶـﻮﻡِ
ﺍﻟﺼﺎﻟِﺤِﲔ.
) (10ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﻄﻮﻳﻞ ،ﻭﻫﻮ ﺑﻼ ﻧﺴﺒﺔ ﰲ :ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ،354/2:ﻭﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ.281/2:
) (11ﺍﳌﺪﺛﺮ.06
232
ﺑــﺎﺏ ﺍﻟﺘﻤﻴِﻴــﺰِ
ﻫﻮ ﰲ ﺍﻟﻠﱡﻐﺔِ ﻓﹶﺼﻞﹸ ﺍﻟﺸﻲﺀِ ﻋﻦ ﻏﹶﲑِﻩِ) ،(1ﻗﺎﻝ ﺗﻌﺎﱃ :ﻭﺍﻣﺘﺎﺯﻭﺍ ﺍﻟﹾﻴﻮﻡ ﺃﹶﻳﻬﺎ ﺍﻟﹾﻤﺠﺮِﻣـﻮﻥﹶ ،(2)
ﺃﹶﻱ :ﺍِﻧﻔﹶﺼِﻠﹸﻮﺍ ﻣِﻦ ﺍﻟﹾﻤﺆﻣِﻨﲔ] ،ﻗﻮﻟﻪ ﺗﻌﺎﱃ[) :(3ﺗﻤﻴﺰ ﻣِﻦ ﺍﻟﹾﻐﻴﻆِ ،(4)ﺃﹶﻱ :ﻳﻨﻔﹶﺼِﻞﹸ ﺑﻌﻀﻬﺎ ﻣِﻦ ﺑﻌﺾٍ
) (5
ﻭﺍﻟﺘﻔﹾﺴِﲑ ،ﻭﺍﻟﺘﺒﻴِﲔ ﻣﺮﺍﺩِﻓﹶﺎﻥِ ﻟﹶﻪ.
)ﺍﻟﺘﻤﻴِﻴﺰ ﻫﻮ ﺍﻻِﺳﻢ ﺍﻟﹾﻤﻨﺼﻮﺏ ،(ﻭﺍﻟﻨﺎﺻِﺐ ﻟِﻤﺒﻴﻦٍ ،ﺍﻻِﺳﻢ ﻫﻮ ﺫﹶﻟِﻚ ﺍﻻِﺳﻢ ﺍﻟﹾﻤﺒﻬﻢ (6)ﻛﹶﻌِﺸﺮِﻳﻦ ﺩِﻳﻨﺎﺭﺍ
ﺃﻭ ﻟِﻤﻴﺰِ ﺍﻟﻨﺴﺒﺔِ ﺍﻟﹾﻤﺴﻨﺪ (7)ﻣِﻦ ﻓِﻌﻞٍ ﺃﹶﻭ ﺷِﺒﻬﻪ ،(8)ﻛﹶﻄﹶﺎﺏ ﻧﻔﹾﺴﺎ ﻭﻫﻮ ﻃﹶﻴﺐ ﺃﹸﺑﻮﺓﹰ.
)ﺍﻟﹾﻤﻔﹶﺴﺮ- (ﺑِﻜﹶﺴﺮِ ﺍﻟﺴﲔ -ﺃﹶﻱ :ﺍﻟﹾﻤﺒﻴﻦ) ﻟِﻤﺎ ﺍِﻧﺒﻬﻢ ﻣِﻦ ﺍﻟﺬﱠﻭﺍﺕِ( ﺃﹶﻭ ﻣِﻦ ﺍﻟﻨﺴﺐِ ،ﻓﹶﻬـﻮ ﺿـﺮﺑﺎﻥِ:
) (9
ﻣﻔﹶﺴﺮ ﻟﹾﻤﻔﹾﺮﺩٍ ،ﻭﻫﻮ ﻣﺎ ﺭﹶﻓﻊ ﺇِﺑﻬﺎﻡ ﺍِﺳﻢٍ ﻗﹶﺒﻠﹶﻪ ﻣﺠﻤﻞِ ﺍﻟﹾﺤﻘِﻴﻘﹶﺔِ ﻭﻣﻔﹶﺴﺮ ﻧِﺴﺒﺔٍ.
) (10
ﻭﺍﻟﺜﱠﺎﱐ ﻋﻠﹶﻰ ﻗِﺴﻤﲔِ :ﻣﺤﻮﻝﹲ ،ﻭﻏﹶﲑ ﻣﺤﻮﻝٍ.
) (11
ﻭﺍﻟﹾﻤﺤﻮﻝﹸ ﻋﻠﹶﻰ ﺛﹶﻼﹶﺛﹶﺔِ ﺃﹶﻗﹾﺴﺎﻡٍ:
ﻣﺤﻮﻝﹲ ﻋﻦِ ﺍﻟﻔﹶﺎﻋِﻞِ):ﺗﺼﺒﺐ ﺯﻳﺪ ﻋﺮﻗﹰﺎ ﻭﺗﻔﹶﻘﱠﺄﹶ-ﺃﻱ ﺍِﻣﺘﻸَ -ﺑﻜﹾﺮ ﺷﺤﻤﺎ/ﻭﻃﹶﺎﺏ ﻣﺤﻤﺪ ﻧﻔﹾﺴﺎ( ]63ﻅ[
ﻭ]ﻗﻮﻟﻪ ﺗﻌﺎﱃ[) :(12ﻭﺍﺷﺘﻌﻞﹶ ﺍﻟﺮﺃﹾﺱ ﺷﻴﺒﺎﹰ " ،(13)ﻓﹶﻌﺮﻗﹰﺎ" ﺗﻤﻴِﻴﺰ ﻹِﺑﻬﺎﻡِ ﻧِﺴﺒﺔِ ﺍﻟﺘـﺼﺒﺐِ ﺇﱃ ﺯﻳـﺪٍ
"ﻭﺷﺤﻤﺎ" ﺗﻤﻴِﻴﺰ ﻹِﺑﻬﺎﻡِ ﻧِﺴﺒﺔِ"ﺍﻟﺘﻔﹶﻘﱡﺆِ" ﺇﱃ ﺑﻜﹾﺮٍ" ،ﻭﻧﻔﹾﺴﺎ" ﺗﻤﻴِﻴﺰ ﻹِﺑﻬﺎﻡِ ﻧِﺴﺒﺔِ "ﺍﻟﻄﱢﻴﺐِ" ﺇﱃ ﻣﺤﻤﺪٍ .
ﻭﺃﹶﺻﻞﹸ ﺍﻟﻜﹶﻼﹶﻡِ :ﺗﺼﺒﺐ ﻋﺮﻕ ﺯﻳﺪٍ ،ﻭﺗﻔﹶﻘﱠﺄﹶ ﺷﺤﻢ ﺑﻜﹾﺮٍ ﻭﻃﹶﺎﺑﺖ ﻧﻔﹾﺲ ﻣﺤﻤﺪٍ ﻓﹶﺤﻮﻝﹶ ﺍﻹِﺳـﻨﺎﺩ
ﻋﻦِ ﺍﻟﹾﻤﻀﺎﻑِ ﺇﱃ ﺍﻟﹾﻤﻀﺎﻑِ ﺇِﻟﻴﻪِ ،ﻓﹶﺤﺼﻞﹶ ﺇِﺑﻬﺎﻡ ﰲ ﺍﻟﻨﺴﺒﺔِ ،ﻓﹶﺠِﻲﺀَ ﺑﺎﻟﹾﻤﻀﺎﻑِ ﺍﻟﱠﺬِﻱ ﻛﹶـﺎﻥﹶ ﻓﹶـﺎﻋِﻼﹰ،
ﻭﺟﻌِﻞﹶ ﺗﻤﻴِﻴﺰﺍ ،ﻭﺍﻟﺒﺎﻋِﺚﹸ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ ﺃﹶﻥﱠ ﺫِﻛﹾﺮ ﺍﻟﺸﻲﺀِ ﻣﺒﻬﻤﺎ ﺛﹸﻢ ﺫِﻛﹾﺮﻩ ﻣﻔﹶﺴﺮﺍ ﺃﹶﻭﻗﹶﻊ ﰲ ﺍﻟﻨﻔﹾﺲِ.
) (2
ﻭﻣﺤﻮﻝﹲ ﻋﻦِ ﺍﻟﹾﻤﻔﹾﻌﻮﻝِ ،ﳓﻮ]ﻗﻮﻟﻪ ﺗﻌﺎﱃ[) :(1ﻭﻓﹶﺠﺮﻧﺎ ﺍﻟﹾﺄﹶ ﺭﺽ ﻋﻴﻮﻧﺎﹰ .
ﺃﹶﻱ :ﻋﻴﻮﻥﹸ ﺍﻷﺭﺽِ ،ﻓﹶﻔﹸﻌِﻞﹶ ﻓِﻴﻪِ ﻣﺎ ﺗﻘﹶﺪﻡ ،ﻭﻣﺤﻮﻝﹲ ﻋﻦ ﻣﻀﺎﻑٍ ﻏﹶﲑﻫﻤﺎ ،ﻭﺫﹶﻟِﻚ ﺑﻌﺪ" ﺃﹶﻓﹾﻌﻞﹾ" ﺍﻟﺘﻔﹾﻀِﻴﻞِ
ﺍﻟﹾﻤﺨﺒِﺮِ ﺑِﻪِ ﻋﻦ ﻣﺎ ﻫﻮ ﻣﺒﺎﻳِﻦِ ﻟِﻠﺘﻤﻴِﻴﺰِ ،ﻛﻘﻮﻟِﻚ :ﺯﻳﺪ ﺃﹶﻛﹾﺜﹶﺮ ﻋِﻠﹾﻤﺎ ،ﻭﺃﹶﺻﻠﹸﻪ :ﻋِﻠﹾﻢ ﺯﻳﺪٍ ﺃﹶﻛﹾﺜﹶﺮ ،ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ:
ﺃﹶﻧﺎ ﺃﹶﻛﹾﺜﹶﺮ ﻣِﻨﻚ ﻣﺎﻻﹰ ﻭﺃﹶﻋﺰ ﻧﻔﹶﺮﺍﹰ ،(3)ﺃﹶﺻﻠﹸﻪ :ﻣﺎﱄ ﺃﹶﻛﹾﺜﹶﺮ ﻓﹶﺤﺬِﻑ ﺍﻟﹾﻤﻀﺎﻑ ،ﻭﻫﻮ ﺍﻟﹾﻤـﺎﻝﹸ ،ﻭﺃﹸﻗِـﻴﻢ
ﺍﻟﹾﻤﻀﺎﻑ ﺇِﻟﻴﻪِ ،ﻭﻫﻮ ﺿﻤِﲑ ﺍﻟﹾﻤﺘﻜﹶﻠﱢﻢِ ﻣﻘﹶﺎﻣﻪ ،ﻓﹶﺎﺭﺗﻔﹶﻊ ﻭﺍﻧﻔﹶﺼﻞﹶ ﻓﹶﺼﺎﺭ ﺃﹶﻧﺎ ﺃﹶﻛﹾﺜﹶﺮ ﻣِﻨﻚ.
ﺛﹸﻢ ﺟِﻲﺀَ ﺑِﺎﻟﹾﻤﺤﺬﹸﻭﻑِ ﻭﺟﻌِﻞﹶ ﺗﻤﻴِﻴﺰﺍ ،ﻓﹶﺈِﻥﹾ ﻛﹶﺎﻥﹶ ﺍﻟﻮﺍﻗِﻊ ﺑﻌﺪ" ﺃﹶﻓﹾﻌﻞﹾ" ﺍﻟﺘﻔﹾﻀِﻴﻞِ ﻫﻮ ﻋﲔ ﺍﻟﹾﻤﺨﺒﺮِ
ﻋﻨﻪ ﻭﺟﺐ ﺧﻔﹾﻀﻪ ﺑِﺎﻹِﺿﺎﻓﹶﺔِ ﻛﻘﻮﻟِﻚ :ﻣﺎﻝﹸ ﺯﻳﺪٍ ﺃﹶﻛﹾﺜﹶﺮ ﻣﺎﻝٍ ﺇِﻻﱠ ﺇِﻥﹾ ﻛﹶﺎﻥﹶ "ﺃﹶﻓﹾﻌـﻞﹸ" ﻣـﻀﺎﻓﹰﺎ ﺇﱃ ﻏﹶـﲑِﻩِ
ﻓﹶﻴﻨﺼﺐ ،(4)ﳓﻮ :ﺯﻳﺪ ﺃﹶﻓﹾﻀﻞﹸ ﺍﻟﻨﺎﺱِ ﺭﺟﻼﹰ ،ﺃﹶﻭ :ﻣﺎﻝﹸ ﺯﻳﺪٍ ﺃﹶﻛﹾﺜﹶﺮ ﺍﻟﻨﺎﺱِ ﻣﺎﻻﹰ ﻭﻏﹶﲑ ﺍﻟﹾﻤﺤﻮﻝِ ،ﳓﻮ :ﺍِﻣﺘﻸَ
ﺍﻹِﻧﺎﺀُ ﻣﺎﺀً ،ﻭﻫﻮ ﻗﹶﻠِﻴﻞﹲ ﻭﺍﻷﻭﻝﹸ ،ﺃﹶﻱ :ﺗﻤﻴِﻴﺰ ﺍﻟﺬﱠﻭﺍﺕِ ﻟﹶﻪ ﻣﻀﺎﻑ ﻳﻘﹶﻊ ﺑﻌﺪﻫﺎ ،ﺃﹶﺣﺪﻫﺎ :ﺍﻟﹾﻤﻘﹶﺎﺩِﻳﺮ ،ﻭﻫـﻮ
ﺛﹶﻼﹶﺛﹶﺔﹸ ﺃﹸﻣﻮﺭٍ:
ﺃﹶﺣﺪﻫﺎ :ﺍﻟﹾﻤِﺴﺎﺣﺔﹸ ﻛﹶﺠﺮِﻳﺐٍ ﻧﺨﻼﹰ) ،(5ﻭﺍﻟﻜﹶﻴﻞﹸ ﻛﹶﺼﺎﻉٍ ﺗﻤﺮﺍ) (6ﻭﺍﻟﻮﺯﻥﹸ ،ﻛﹶﻤﻨﻮﻳﻦِ ﻋﺴﻼﹰ).(7
) (9
ﺍﻟﺜﱠﺎﱐ:ﺍﻟﻌﺪﺩ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺇِﻧﻲ ﺭﺃﹶﻳﺖ ﺃﹶﺣﺪ ﻋﺸﺮ ﻛﹶﻮﻛﹶﺒﺎﹰ،(8)ﻭﺑﻌﺜﹾﻨﺎ ﻣِﻨﻬﻢ ﺍﺛﹾﻨﻲ ﻋﺸﺮ ﻧﻘِﻴﺒﺎﹰ
234
ﻓﹶﺎﻧﻔﹶﺠﺮﺕ ﻣِﻨﻪ ﺍﺛﹾﻨﺘﺎ ﻋﺸﺮﺓﹶ ﻋﻴﻨﺎﹰ ،(1)ﻭﻭﺍﻋﺪﻧﺎ ﻣﻮﺳﻰ ﺛﹶﻼﹶﺛِﲔ ﻟﹶﻴﻠﹶﺔﹰ ،(2)ﻓﻞ ﻓﹶﻠﹶﺒِﺚﹶ ﻓِﻴﻬِﻢ ﺃﹶﻟﹾـﻒ
ﺳﻨﺔٍ ﺇِﻟﱠﺎ ﺧﻤﺴِﲔ ﻋﺎﻣﺎﹰ،(3)ﻓﹶﻤﻦ ﻟﱠﻢ ﻳﺴﺘِ ﻄﻊ ﹶﻓﺈِﻃﹾﻌﺎﻡ ﺳِﺘﲔ ﻣِﺴﻜِﻴﻨﺎﹰ،(4)ﻭﺍﺧﺘﺎﺭ ﻣﻮﺳﻰ ﻗﹶﻮﻣﻪ ﺳﺒﻌِﲔ
ﺴﻊ ﻭﺗِﺴﻌﻮﻥﹶ ﻧﻌﺠﺔﹰ ،(7)ﻭﻗﻮﻟﻪ
]64ﻭ[ ﺭﺟﻼﹰ ،(5)ﻓﹶﺎﺟﻠِﺪﻭﻫﻢ / ﺛﹶﻤﺎﻧِﲔ ﺟﻠﹾﺪﺓﹰ ،(6)ﺇﻥﱠ ﻫﺬﹶﺍ ﺃﹶﺧِﻲ ﻟﹶﻪ ﺗِ
» :ﺇِﻥﱠ ﷲِ ﺗِﺴﻌﺔﹰ ﻭﺗِﺴﻌِﲔ ﺍِﺳﻤﺎ«) ،(8ﻭﻗﻮﻟﻚ) :ﺍِﺷﺘﺮﻳﺖ ﻋِﺸﺮِﻳﻦ ﻏﹸﻼﹶﻣﺎ ﻭﻣﻠﹶﻜﹾﺖ ﺗِﺴﻌِﲔ ﻧﻌﺠﺔﹰ(
"ﻓﹶﻐﻼﹶﻣﺎ" ﺗﻤﻴِﻴﺰ ﻟِﻺِﺑﻬﺎﻡِ ﺍﻟﹾﺤﺎﺻِﻞِ ﰲ ﺫﹶﻭﺍﺕِ ﺍﻟﻌِﺸﺮِﻳﻦ ،ﻭ"ﻧﻌﺠﺔﹰ" ﺗﻤﻴِﻴﺰ ﻟِﻺِﺑﻬـﺎﻡِ ﺍﻟﹾﺤﺎﺻِـﻞِ ﰲ ﺫﹶﻭﺍﺕِ
ﺍﻟﺘِﺴﻌِﲔ؛ ﻷﻥﱠ ﺃﹶﺳﻤﺎﺀَ ﺍﻷَﻋﺪﺍﺩِ ﻣﺒﻬﻤﺔﹲ ﻟِﻜﹶﻮﻧِﻬﺎ ﺻﺎﻟِﺤﺔﹰ ﻟِﻜﹸﻞﱢ ﻣﻌﺪﻭﺩٍ.
ﻭﻣِﻦ ﺗﻤﻴِﻴﺰِ ﺍﻟﻌﺪﺩِ ،ﺗﻤﻴِﻴﺰ" ﻛﹶﻢ "ﺍﻻِﺳﺘِﻔﹶﻬﺎﻣِﻴﺔِ؛ ﻷﻥﱠ "ﻛﹶﻢ "ﰲ ﺍﻟﻌﺮﺑِﻴﺔِ ﻛِﻨﺎﻳﺔﹲ ﻋﻦ ﻋﺪﺩٍ ﻣﺠﻬﻮﻝِ ﺍﻟﹾﺠِـﻨﺲِ
ﻭﺍﻟﹾﻤِﻘﹾﺪﺍﺭِ ،ﻭﻫِﻲ ﻋﻠﹶﻰ ﺿﺮﺑﻴﻦِ:
-ﺍِﺳﺘِﻔﹾﻬﺎﻣِﻴﺔﹲ ﺑِﻤﻌﻨﻰ ﺃﹶﻱ ﻋﺪﺩٍ؟ ﻭﻳﺴﺘﻌﻤِﻠﹸﻬﺎ ﻣﻦ ﻳﺴﺄﹶﻝﹸ ﺑِﻬﺎ ﻋﻦ ﻛﹶﻤِﻴﺔِ ﺍﻟﺸﻲﺀِ.
-ﻭﺧﺒﺮِﻳﺔﹲ ،ﺑِﻤﻌﻨﻰ ﻛﹶﺜِﲑٍ ﻭﻳﺴﺘﻌﻤِﻠﹸﻬﺎ ﻣﻦ ﻳﺮِﻳﺪ ﺍﻻِﻓﹾﺘِﺨﺎﺭ ﻭﺍﻟﺘﻜﹾﺜِﲑ.
ﻭﺗﻤﻴِﻴﺰ ﺍﻻِﺳﺘِﻔﹾﻬﺎﻣِﻴﺔِ ﻣﻨﺼﻮﺏ ﻣﻔﹾﺮﺩ ،ﺗﻘﹸﻮﻝﹸ :ﻛﹶﻢ ﻋﺒِﻴﺪﺍ) (9ﻣﻠﹶﻜﹾﺖ؟ ،ﻭﻛﹶﻢ ﺩﺍﺭﺍ ﺑﻨﻴﺖ؟ ﻭﺗﻤﻴِﻴﺰ
ﺍﻟﹾﺨﺒﺮِﻳﺔِ ﻣﺠﺮﻭﺭ ﺩﺍﺋِﻤﺎ ،ﺛﹸﻢ ﺗﺎﺭﺓﹰ ﻳﻜﹸﻮﻥﹸ ﻣﺠﻤﻮﻋﺎ ،ﻛﹶﺘﻤﻴِﻴﺰِ ﺍﻟﻌﺸﺮﺓِ ﻓﹶﻤﺎ ﺩﻭﻧﻬﺎ.
ﺗﻘﹸﻮﻝﹸ :ﻛﹶﻢ ﻋﺒِﻴﺪٍ ﻣﻠﹶﻜﹾﺖ ﻛﹶﻤﺎ ﺗﻘﹸﻮﻝﹸ :ﻋﺸﺮﺓﹸ ﺃﹶﻋﺒﺪٍ ﻣﻠﹶﻜﹾﺖ ،ﻭﺗِﺴﻌﺔﹸ ﺃﹶﻋﺒﺪٍ ﻋﺘﻘﹾﺖ ﻭﺗﺎﺭﺓﹰ ﻳﻜﹸﻮﻥﹸ ﻣﻔﹾـﺮﺩﺍ
235
ﻛﹶﺘﻤﻴِﻴﺰِ ﺍﻟﹾﻤِﺎﺋﹶﺔِ ﻓﹶﻤﺎ ﻓﹶﻮﻗﹶﻬﺎ ،ﺗﻘﻮﻝﹸ :ﻛﹶﻢ ﻋﺒﺪٍ ﻣﻠﹶﻜﹾﺖ ،ﻛﹶﻤﺎ ﺗﻘﹸﻮﻝﹸ :ﻣﺎﺋﹶﺔﹸ ﻋﺒﺪٍ ﻣﻠﹶﻜﹾـﺖ ﻭﺃﹶﻟﹾـﻒ ﻋﺒـﺪٍ
ﻋﺘﻘﹾﺖ.
ﻭﻳﺠﻮﺯ ﺟﺮ (1)ﺗﻤﻴِﻴﺰِ "ﻛﹶﻢ "ﺍﻻِﺳﺘِﻔﹾﻬﺎﻣِﻴﺔِ ﺇِﺫﹶﺍ ﺩﺧﻞﹶ ﻋﻠﹶﻴﻬﺎ ﺣﺮﻑ ﺟﺮ ،ﺗﻘﻮﻝﹸ :ﺑِﻜﹶﻢ ﺩِﻳﻨﺎﺭٍ ﺍِﺷـﺘﺮﻳﺖ؟"
ﻭﺍﻟﹾﺠﺎﺭ ﻟﹶﻪ" ﻣِﻦ "ﻣﻀﻤﺮﺓﹰ ﻻﹶ ﺍﻹِﺿﺎﻓﹶﺔﹶ ﺧِﻼﹶﻓﹰﺎ ﻟِﻠﺰﺟﺎﺟِﻲ).(2
) (3
ﺍﻟﺜﱠﺎﻟِﺚﹸ ﻣِﻦ ﻣﻈﹶﺎﻥِ ﺗﻤﻴِﻴﺰِ ﺍﻟﹾﻤﻔﹾﺮﺩِ ،ﻣﺎ ﺩﻝﱠ ﻋﻠﹶﻰ ﻣﻤﺎﺛﹶﻠﹶﺔٍ ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﻟﹶﻮ ﺟِﺌﹾﻨﺎ ﺑِﻤِﺜﹾﻠِـﻪِ ﻣـﺪﺩﺍﹰ
ﻭﻗﻮﳍﻢ :ﺇِﻥﱠ ﻟﹶﻨﺎ ﺃﹶﻣﺜﹶﺎﻟﹶﻬﺎ ﺇِﺑِﻼﹰ ﺃﹶﻭ ﻏﹶﲑِﻩِ ،ﳓـﻮ :ﺇِﻥﱠ ﻟﹶﻨـﺎ ﻏﹶﲑﻫـﺎ ﺇِﺑِـﻼﹰ ،ﺃﹶﻭ ﺗﻌﺠـﺐٍ ،ﳓـﻮ :ﷲِ ﺩﺭﻩ
ﻓﹶﺎﺭِﺳﺎ!
ﻭﺟﻌﻞﹶ ﺑﻌﻀﻬﻢ ﺍﻟﻮﺍﻗِﻊ ﺑﻌﺪ ﻣﺎ ﺩﻝﱠ ﻋﻠﹶﻰ ﺗﻌﺠﺐٍ ﻣِﻦ ﺗﻤﻴِﻴﺰِ ﺍﻟﻨﺴﺒﺔِ (4).ﻭﺯﻳﺪ ﺃﹶﻛﹾﺮﻡ ﻣِﻨـﻚ ﺃﹶﺑـﺎ
ﻭﺃﹶﺟﻤﻞﹸ ﻣِﻨﻚ ﻭﺟﻬﺎ ﻭﻟﹶﻴﺲ ﻫﺬﹶﺍ ﻣِﻦ ﻫﺬﹶﺍ ﺍﻟﻘِﺴﻢِ ،ﻭﺇﻧﻤﺎ ﻫﻮ ﻣِﻦ ﻗِﺴﻢِ ﺗﻤﻴِﻴﺰِ ﺍﻟﻨﺴﺒﺔِ ﻓﹶﻜﹶـﺎﻥﹶ ﺍﻷَﺣـﺴﻦ
ﺗﻘﹾﺪِﳝﻪ ﻋﻠﹶﻰ ﺫِﻛﹾﺮِ ﺍﻟﻌﺪﺩِ.
ﻭﺷﺮﻁﹸ ﻧﺼﺐِ ﺍﻟﺘﻤﻴِﻴﺰِ ﺍﻟﻮﺍِﻗﻊِ ﺑﻌﺪ ﺍِﺳﻢِ ﺍﻟﺘﻔﹾﻀِﻴﻞِ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻓﹶﺎﻋِﻼﹶ ﰲ ﺍﻟﹾﻤﻌﻨﻰ ﻛﹶﻤﺎ ﰲ ﻫـﺬﹶﻳﻦِ
]64ﻅ[ ﺍﻟﹾﻤِﺜﹶﺎﻟﹶﻴﻦِ ،ﺃﹶﻻﹶ ﺗﺮﻯ ﺃﻧﻚ ﻟﹶﻮ ﺟﻌﻠﹾﺖ / ﻣﻜﹶﺎﻥﹶ ﺍِﺳﻢِ ﺍﻟﺘﻔﹾﻀِﻴﻞِ ﻓِﻌﻼﹰ ،ﻭﺟﻌﻠﹾﺖ ﺍﻟﺘﻤﻴِﻴﺰ ﻓﹶﺎﻋِﻼﹰ ،ﻓﹶﻘﹸﻠﹾﺖ :ﺯﻳﺪ
1
ﻛﹶﺮﻡ ﺃﹶﺑﻮﻩ ،ﻭﺟﻤﻞﹶ ﻭﺟﻬﻪ ﻟﹶﺼﺢ ،ﻭِﺇﻧﻤﺎ ﻗﹸﻠﻨﺎ :ﺇِﻧﻬﻤﺎ ﻣِﻦ ﺗﻤﻴِﻴﺰِ ﺍﻟﻨﺴﺒﺔِ؛ ﻷﻥﱠ ﺍﻷَﺻﻞﹶ :ﺃﹶﺑﻮ ﺯﻳﺪٍ ﺃﹶﻛﹾﺮﻡ ﻣِﻨﻚ
ﻭﻭﺟﻬﻪ ﺃﹶﺟﻤﻞﹸ ﻣِﻨﻚ.
ﻓﹶﺤﻮﻝﹶ ﺍﻹِﺳﻨﺎﺩ ﻋﻦِ ﺍﻟﹾﻤﻀﺎﻑِ ﺇﱃ ﺍﻟﹾﻤﻀﺎﻑِ ﺇِﻟﻴﻪِ ،ﻭﺟﻌِﻞﹶ ﺍﻟﹾﻤﻀﺎﻑ ﺗﻤﻴِﻴﺰﺍ ﻓﹶﺼﺎﺭ) ﺯﻳﺪ ﺃﹶﻛﹾﺮﻡ ﻣِﻨﻚ ﺃﹶﺑﺎ
ﻭﺃﹶﺟﻤﻞﹸ ﻣِﻨﻚ ﻭﺟﻬﺎ( "ﻓﹶﺰﻳﺪ "ﻣﺒﺘﺪﺃﹲ ،ﻭ"ﺃﹶﻛﹾﺮﻡ "ﺧﺒﺮﻩ ،ﻭ"ﻣِﻨﻚ "ﻣﺘﻌﻠﱢﻖ" ﺑِﺄﹶﻛﹾﺮﻡ ،"ﻭ"ﺃﹶﺑﺎ" ﻣﻨﺼﻮﺏ ﻋﻠﹶﻰ
ﺍﻟﺘﻤﻴِﻴﺰِ ﻭ"ﺃﹶﺟﻤﻞﹸ" ﻣﻌﻄﹸﻮﻑ ﻋﻠﹶﻰ "ﺃﹶﻛﹾﺮﻡ ،"ﻭ"ﻣِﻨﻚ "ﻣﺘﻌﻠﱢﻖ" ﺑِﺄﹶﺟﻤﻞﹶ"،ﻭ"ﻭﺟﻬﺎ" ﺗﻤﻴِﻴﺰ) ،ﻭﻻﹶ ﻳﻜﹸـﻮﻥﹸ(
ﺃﹶﻱِ :ﺍﻟﺘﻤﻴِﻴﺰ) ﺇِﻻﱠ ﻧﻜِﺮﺓﹰ( ﺧِﻼﹶﻓﺎﹰ ﻟِﻠﻜﹸﻮﻓِﻴﲔ ﻭﺍﺑﻦِ ﺍﻟﻄﱠﺮﺍﻭﺓِ)(1ﻭﻻﹶ ﺣﺠﺔﹶ ﻟﹶﻬﻢ ﰲ ﻗﻮﻟﻪ:ﻭﻃِﺒﺖ ﺍﻟـﻨﻔﹾﺲ،ﻻﹶ
ﻣﻜﹶﺎﻥﹶ ﺣﻤﻞِ"ﺍﻝ" ﻋﻠﹶﻰ ﺍﻟﺰﻳﺎﺩﺓِ)،ﻭﻳﻜﹸﻮﻥﹸ ﺑﻌﺪ ﺗﻤﺎﻡِ ﺍﻟﻜﹶﻼﹶﻡِ(ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ ،ﻭﺑﻌﺪ ﺗﻤﺎﻡِ ﺍﻻِﺳـﻢِ ﻛﹶﻤـﺎ ﰲ
ﺍﻟﹾﻤﻌﺪﻭﺩﺍﺕِ ﻭﺍﻟﹾﻤﻜِﻴﻼﹶﺕِ ،ﻭﺍﻟﹾﻤﻮﺯﻭﻧﺎﺕِ ،ﻭﻣِﻦ ﺷﺮﻁِ ﺍﻟﺘﻤﻴِﻴﺰِ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺟﺎﻣِﺪﺍ) (2ﻭﺟﻤِﻴـﻊ ﻣـﻮﺍﻃِ ِﻦ
ﺍﻟﺘﻤﻴِﻴﺰِ ﺗﻘﹶﺪﺭ ﻓِﻴﻬﺎ "ﻣِﻦ "ﻓﹶﻬِﻲ ﻣِﻦ ﺧﻮﺍﺹِ ﺍﻟﺘﻤﻴِﻴﺰِ ،ﻛﹶﻤﺎ ﺃﻥﱠ ﺗﻘﹾﺪِﻳﺮ" ﰲ" ﻣِﻦ ﺧﻮﺍﺹِ ﺍﻟﻈﱠﺮﻑِ ،ﻭﺍﻟﺘﻘﺪِﻳﺮ،
ﰲ ﺣﺎﻝِ ﻛﹶﺬﹶﺍ ﻣِﻦ ﺧﻮﺍﺹِ ﺍﻟﹾﺤﺎﻝِ ،ﻭﺍﻟﺘﻘﹾﺪِﻳﺮ ﺑِﺎﻟﻼﱠﻡِ ﻣِﻦ ﺧﻮﺍﺹِ ﺍﻟﹾﻤﻔﹾﻌﻮﻝِ ﻟﹶﻪ ،ﻭﻻﹶ ﻳﺠﻮﺯ ﺇِﻇﹾﻬﺎﺭ" ﻣِـﻦ"
) (3
ﰲ ﻣﺴﺎﺋِﻞﹶ:
ﺇِﺣﺪﺍﻫﺎ :ﺗﻤﻴِﻴﺰ ﺍﻟﻌﺪﺩِ ،ﻛﹶﻌِﺸﺮِﻳﻦ ﺩِﺭﻫﻤﺎ.
ﺍﻟﺜﱠﺎﻧِﻴﺔﹸ :ﻣﺎ ﻛﹶﺎﻥﹶ ﻓﹶﺎﻋِﻼﹰ ﰲ ﺍﻟﹾﻤﻌﻨﻰ ﺇﻥﹾ ﻛﹶﺎﻥﹶ ﻣﺤﻮﻻﹰ ﻣِﻦ ﺍﻟﻔﹶﺎﻋِﻞِ ﺻِﻨﺎﻋﺔﹰ ،ﻛﻘﻮﻟﻚ :ﻃﹶﺎﺏ ﻣﺤﻤﺪ ﻧﻔﹾـﺴﺎ
ﺃﹶﻭ ﻋﻦ ﻣﻀﺎﻑِ ﻏﹶﲑِﻩِ ،ﳓﻮ :ﺯﻳﺪ ﺃﹶﻛﹾﺜﹶﺮ ﻣﺎﻻﹰ ﺇِﺫﹾ ﺃﹶﺻﻠﹸﻪ :ﻣﺎﻝﹸ ﺯﻳﺪٍ ﺃﹶﻛﹾﺜﹶﺮ.
ﻭﺍﻟﺜﱠﺎﻟِﺜﺔﹸ :ﺍﻟﺘﻤﻴِﻴﺰ ﺍﻟﹾﻤﺤﻮﻝﹸ ﻋﻦِ ﺍﻟﹾﻤﻔﹾﻌﻮﻝِ ،ﻛﹶﻐﺮﺳﺖ ﺍﻷَﺭﺽ ﺷﺠﺮﺍ.
ﻭﻳﺠﻮﺯ ﺇِﻇﹾﻬﺎﺭﻫﺎ ﻓِﻴﻤﺎ ﺳِﻮﺍﻫﺎ ،ﳓﻮ :ﻋِﻨﺪِﻱ ﻗﹶﻔِﻴﺰ (4)ﻣِﻦ ﺑﺮ ،ﻭﻣﻨﻮﺍﻥِ) (5ﻣِﻦ ﻋﺴﻞٍ ،ﻭﻻﹶ ﻳﺠـﻮﺯ
ﺗﻘﹾﺪِﱘ ﺍﻟﺘﻤﻴِﻴﺰِ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻤﻴﺰِ ﻣِﻨﻪ ،ﻭﻻﹶ ﻋﻠﹶﻰ ﺍﻟﻌﺎﻣِﻞِ ﺳﻮﺍﺀً ﻛﹶﺎﻥﹶ ﺍِﺳـﻤﺎ ﺃﹶﻡ ﻓِﻌـﻼﹰ ﻣﺘـﺼﺮﻓﹰﺎ ،ﺃﹶﻭ ﻏﹶـﲑ
ﻣﺘﺼﺮﻑٍ) (6ﻭﻗﹶﺪ ﻳﻘﹶﻊ ﺍﻟﺘﻤﻴِﻴﺰ ﻣﺆﻛﱢﺪﺍ ﻏﹶﲑ ﻣﺒﻴﻦٍ ﻟِﺬﹶﺍﺕٍ ،ﻭﻧِﺴﺒﺔٍ ﻛﹶﺎﻟﹾﺤﺎﻝِ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺇِﻥﱠ ﻋِـﺪﺓﹶ
ﺍﻟﺸﻬﻮﺭِ ﻋِﻨﺪ ﺍﻟﻠﹼﻪِ ﺍﺛﹾﻨﺎ ﻋﺸﺮ ﺷﻬﺮﺍﹰ ،(7)ﻭﻭﺍﻋﺪﻧﺎ ﻣﻮﺳﻰ ﺛﹶﻼﹶﺛِﲔ ﻟﹶﻴﻠﹶﺔﹰ ﻭﺃﹶﺗﻤﻤﻨﺎﻫﺎ ﺑِﻌﺸﺮٍ ﻓﹶﺘﻢ ﻣِﻴﻘﹶـﺎﺕ
) (1ﺍﻟﱠﺬِﻳﻦ ﻗﺎﻟﻮﺍ ﺑﻮﺟﻮﺏ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺍﻟﺘﻤﻴﻴﺰ ﻧﻜﺮﺓ ﻫـﻢ ﺍﻟﺒـﺼﺮﻳﻮﻥ .ﻳﻨﻈـﺮ :ﺃﺳـﺮﺍﺭ ﺍﻟﻌﺮﺑﻴـﺔ :ﺹ ،155ﻭﺍﺭﺗـﺸﺎﻑ
ﺍﻟﻀﺮﺏ .384/2:ﻭﺍﺑﻦ ﺍﻟﻄﺮﺍﻭﺓ ﻫﻮ ﺃﺑﻮ ﺍﳊﺴﲔ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﳏﻤﺪ ﺍﳌﺎﳌﻘﻲ ،ﻋﺎﱂ ﻭﺃﺩﻳﺐ ﻟﻪ ﺁﺭﺍﺀ ﰲ ﺍﻟﻨﺤﻮ ،ﺗـﻮﰲ ﺳـﻨﺔ
528ﻫـ ،ﻣﻦ ﺗﺼﺎﻧﻴﻔﻪ :ﺍﻟﺘﺮﺷﻴﺢ ،ﻭﺍﳌﻘﺪﻣﺎﺕ ﻋﻠﻰ ﻛﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ .ﻳﻨﻈﺮ :ﺑﻐﻴﺔ ﺍﻟﻮﻋﺎﺓ.602/1 :
) (2ﻳﻨﻈﺮ :ﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ.258
) (3ﻳﻨﻈﺮ :ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ.367/2:
) (4ﻣﻦ ﺍﳌﻜﺎﻳﻴﻞ .ﻳﻨﻈﺮ :ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ :ﻣﺎﺩﺓ )ﻗﻔﺰ(.
) (5ﻣﻨﻮﺍﻥ ﻭﻳﻘﺎﻝ ﻓﻴﻪ ﻣﻦ ﻭﻫﻮ ﻭﺯﻥ ﻣﻘﺪﺍﺭﻩ ﺭﻃﻠﲔ .ﻳﻨﻈﺮ :ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ :ﻣﺎﺩﺓ )ﻣﻨﻦ(.
) (6ﺫﻫﺐ ﺳﻴﺒﻮﻳﻪ)ﺕ180ﻫـ( ﻭﺍﻟﻔﺮﺍﺀ)ﺕ207ﻫـ( ﻭﺃﻛﺜﺮ ﺍﻟﺒﺼﺮِﻳﲔ ﻭﺍﻟﻜﹸﻮﻓِﻴﲔ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺗﻘﺪﱘ ﺍﻟﺘﻤﻴﻴﺰ ﻋﻠﻰ ﻋﺎﻣﻠﻪ،
ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﺍﻟﻌﺎﻣﻞ ﺍﲰﺎ ﺃﻡ ﻛﺎﻥ ﻓﻌﻼ ،ﻭﺳﻮﺍﺀ ﺃﻛﺎﻥ ﺍﻟﻔﻌﻞ ﺟﺎﻣـﺪﺍ ،ﺃﻭ ﻣﺘـﺼﺮﻓﺎ ،ﻭﺫﻫـﺐ ﺍﳌـﺎﺯﱐ)ﺕ249ﻫــ(
ﻭﺍﻟﻜﺴﺎﺋﻲ)ﺕ189ﻫـ( ﻭﺍﳌﱪﺩ)ﺕ286ﻫـ( ﺇﱃ ﺟﻮﺍﺯ ﺗﻘﺪﱘ ﺍﻟﺘﻤﻴﻴﺰ ﻋﻠﻰ ﻋﺎﻣﻠﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﺎﻣﻞ ﻓﻌﻼ ﻣﺘﺼﺮﻓﺎ .ﻳﻨﻈـﺮ:
ﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ :ﺹ ،153ﻭﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ،371/2:ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ.607/1:
) (7ﺍﻟﺘﻮﺑﺔ ،ﻣﻦ ﺍﻵﻳﺔ ،36ﻭﲤﺎﻣﻬﺎ :ﺇِﻥﱠ ﻋِﺪﺓﹶ ﺍﻟﺸﻬﻮﺭِ ﻋِﻨﺪ ﺍﻟﻠﹼﻪِ ﺍﺛﹾﻨﺎ ﻋﺸﺮ ﺷﻬﺮﺍﹰ ﻓِﻲ ﻛِﺘﺎﺏِ ﺍﻟﻠﹼﻪِ ﻳﻮﻡ ﺧﻠﹶـﻖ ﺍﻟـﺴﻤﺎﻭﺍﺕ
ﻭﺍﻷَﺭﺽ ﻣِﻨﻬﺎ ﺃﹶﺭﺑﻌﺔﹲ ﺣﺮﻡ ﺫﹶﻟِﻚ ﺍﻟﺪﻳﻦ ﺍﻟﹾﻘﹶﻴﻢ ﻓﹶﻼﹶ ﺗﻈﹾﻠِﻤﻮﺍﹾ ﻓِﻴﻬِﻦ ﺃﹶﻧﻔﹸﺴﻜﹸﻢ ﻭﻗﹶﺎﺗِﻠﹸﻮﺍﹾ ﺍﻟﹾﻤﺸﺮِﻛِﲔ ﻛﹶﺂﻓﱠﺔﹰ ﻛﹶﻤﺎ ﻳﻘﹶﺎﺗِﻠﹸﻮﻧﻜﹸﻢ ﻛﹶﺂﻓﱠـﺔﹰ
ﻭﺍﻋﻠﹶﻤﻮﺍﹾ ﺃﹶﻥﱠ ﺍﻟﻠﹼﻪ ﻣﻊ ﺍﻟﹾﻤﺘﻘِﲔ.
237
238
ﺑـﺎﺏ ﺍﻻِﺳﺘِﺜﹾﻨــﺎﺀِ
ﻭﻫﻮ ﺍﻹِﺧﺮﺍﺝ" ﺑِﺈﻻﱠ" ﺃﻭ ﺇِﺣﺪﻯ ﺃﹶﺧﻮﺍﺗِﻬﺎ ﺗﺤﻘِﻴﻘﹰﺎ ،ﺃﹶﻭ ﺗﻘﺪِﻳﺮﺍ) ،(1ﻭﻗﺎﻝﹶ ﺑﻌﻀﻬﻢ» :ﻫﻮ ﺇِﺧﺮﺍﺝ ﻣﺎ ﺑﻌـﺪ
"ﺇِﻻﱠ" ﺃﹶﻭ ﺇِﺣﺪﻯ ﺃﹶﺧﻮﺍﺗِﻬﺎ) (2ﻣِﻦ ﺣﻜﹾﻢِ ﻣﺎ ﻗﹶﺒﻠﹶﻬﺎ ﻭﺇِﺩﺧﺎﻟﹸﻪ ﰲ ﺍﻟﻨﻔﹾﻲِ«).(3
ﻭﺇِﻥﹾ ﺷِﺌﺖ ﻗﹸﻠﹾﺖ :ﻫﻮ ﺇِﺧﺮﺍﺝ ﺑﻌﺾٍ ﻣِﻦ ﻛﹸﻞﱟ "ﺑِﺈﻻﱠ" ،ﺃﹶﻭ ﺇِﺣﺪﻯ ﺃﹶﺧﻮﺍﺗِﻬﺎ ،ﻭﻫﻮ ﻋﻠﹶﻰ ﻗِﺴﻤﲔِ:
ﻣﺘﺼِﻞﹲ :ﺑﺄﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣﺎ ﺑﻌﺪ ﺃﹶﺩﺍﺓِ ﺍﻻِﺳﺘِﺜﹾﻨﺎﺀِ ﻣِﻦ ﺟِﻨﺲِ ﻣﺎ ﻗﹶﺒﻠﹶﻬﺎ ،ﻭﻫﻮ ﺍﻷَﺻﻞﹸ ،ﻭﻟِﻬﺬﹶﺍ ﺍِﻗﹾﺘﺼﺮ ﻋﻠﹶﻴﻪِ
ﺍﻟﹾﻤﺼﻨﻒ ﰲ ﺍﻟﺘﻤﺜِﻴﻞِ.
ﻭﻣﻨﻔﹶﺼِﻞﹲ :ﻭﻳﺴﻤﻰ ﺃﹶﻳﻀﺎ ﻣﻨﻘﹶﻄِﻌﺎ :ﻭﻫﻮ ﺍﻟﱠﺬِﻱ ﻳﻜﹸﻮﻥﹸ ﻣِﻦ ﻏﹶﲑِ ﺍﻟﹾﺠِﻨﺲِ) ،ﻭﺣﺮﻭﻑ ﺍﻻِﺳﺘِﺜﹾﻨﺎﺀِ(
ﺃﹶﻱ ﺃﹶﺩﻭﺍﺗﻪ ،ﻭﺳﻤﺎﻫﺎ ﺣﺮﻭﻓﹰﺎ ﺗﻐﻠِﻴﺒﺎ ،ﻭﺳﻴﺄﺗِﻲ ﺑﻴﺎﻥﹸ ﺫﹶﻟِﻚ) ،ﺛﹶﻤﺎﻧِﻴﺔﹲ ﻭﻫِﻲ:(
)ﺇِﻻﱠ( ﻭﻫِﻲ ﺣﺮﻑ ﺑِﺎﺗﻔﹶﺎﻕٍ) ،ﻭﻏﹶﲑ ﻭﺳِﻮﻯ (ﻛﹶﺮِﺿﻰ) ،ﻭﺳﻮﻯ (ﻛﹶﻬﺪﻯ) ،ﻭﺳﻮﺍﺀٌ( ﻛﹶـﺴﻤﺎﺀٌ ﻋﻠﹶـﻰ
ﺍﻷَﻓﹾﺼﺢِ ،ﻭﻫﺬِﻩ ﺍﻷَﺭﺑﻌﺔﹸ ﺃﹶﺳﻤﺎﺀُ)) ،(4ﻭﺧﻼﹶ ﻭﻋﺪﺍ ﻭﺣﺎﺷﺎ( ،ﻭﻓِﻴﻬﺎ ﺛﹶﻼﹶﺙﹸ ﻟﹸﻐﺎﺕٍ):(5
-ﺇِﺣﺪﺍﻫﺎ :ﺇِﺛﹾﺒﺎﺕ ﺃﹶﻟِﻔﹶﻴﻬﺎ
-ﺍﻟﺜﱠﺎﻧِﻴﺔﹸ :ﺇِﺛﹾﺒﺎﺕ ﺍﻷُﻭﻟﹶﻰ ،ﻭﺇِﺳﻘﹶﺎﻁﹸ ﺍﻟﺜﱠﺎﻧِﻴﺔِ.
-ﺍﻟﺜﱠﺎﻟِﺜﹶﺔﹸ :ﻋﻜﹾﺲ ﻫﺬِﻩِ.
) (6
ﻭﻫﺬِﻩِ ﺍﻟﺜﻼﹶﺛﹶﺔﹸ ﺗﺴﺘﻌﻤﻞﹸ ﺗﺎﺭﺓﹰ ﺃﹶﻓﻌﺎﻻﹰ ،ﻭﺗﺎﺭﺓﹰ ﺣﺮﻭﻓﹰﺎ.
ﻭﻫﺬِﻩِ ﺍﻟﺜﱠﻤﺎﻧِﻴﺔﹸ ﺗﺮﺟِﻊ ﺇﱃ ﺳِﺘﺔٍ ﻷﻥﱠ "ﺳِﻮﻯ" ﻛﹶﺮِﺿﻰ ﻭﺳﻮﻯ ﻛﹶﻬﺪﻯ ،ﻭﺳﻮﺍﺀً ﻛﹶـﺴﻤﺎﺀ ﰲ ﺍﻟﹾﺤﻘِﻴﻘﹶـﺔِ
ﺷﻲﺀٌ ﻭﺍﺣِﺪ ﻭﺑﻘِﻲ ﻟﹶﻪ ﻟﹸﻐﺔﹲ ﺭِﺍﺑِﻌﺔﹲ ،ﻭﻫِﻲ :ﺳِﻮﺍﺀٍ ﻛﹶﺒِﻨﺎﺀٍ ،ﻭﺗﺮﻛﹶﻬﺎ ﺍﻟﹾﻤﺼﻨﻒ ﻟِﻐﺮﺍﺑﺘِﻬﺎ.
) (1ﻳﻨﻈﺮ :ﺍﻟﺘﺴﻬﻴﻞ :ﺹ ،101ﻭﺷﺮﺡ ﺍﺑﻦ ﺍﻟﻨﺎﻇﻢ :ﺹ ،287ﻭﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ.249/2:
) (2ﲢﻘﻴﻘﺎ ...ﺃﺧﻮﺍﺎ .ﺳﺎﻗﻄﺔ ﻣﻦ )ﻫـ(.
) (3ﱂ ﺃﻋﺜﺮ ﻋﻠﻰ ﻗﺎﺋﻠﻪ ﻓﻴﻤﺎ ﺗﻮﻓﺮ ﻟﺪﻱ ﻣﻦ ﻣﺼﺎﺩﺭ.
) (4ﻳﻨﻈﺮ :ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ.252/2:
) (5ﻳﻨﻈﺮ :ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ،250/2:ﻭﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ.245/2:
) (6ﺍﺧﺘﻠﻒ ﺍﻟﻨﺤﺎﺓ ﰲ ﺣﺎﺷﺎ ﺍﻻﺳﺘﺜﻨﺎﺋﻴﺔ ﺃﻓﻌﻞ ﻫﻲ ﺃﻡ ﺣﺮﻑ؟ ،ﻭﳍﻢ ﻓﻴﻬﺎ ﺛﻼﺛﺔ ﻣﺬﺍﻫﺐ ﻫﻲ :ﻣﺬﻫﺐ ﺳﻴﺒﻮﻳﻪ)ﺕ180ﻫـ(
ﺇﺫ ﻳﻘﻮﻝ» :ﻭﺃﻣﺎ ﺣﺎﺷﺎ ﻓﻠﻴﺲ ﺑﺎﺳﻢ ،ﻭﻟﻜﻨﻪ ﺣﺮﻑ ﳚﺮ ﻣﺎ ﺑﻌﺪﻩ ﻛﻤﺎ ﲡﺮ ﺣﱴ ﻣﺎ ﺑﻌﺪﻫﺎ ،ﻭﻓﻴﻪ ﻣﻌﲎ ﺍﻻﺳﺘﺜﻨﺎﺀ« ،ﻭﻣﺬﻫﺐ
ﺍﳌﺎﺯﱐ)ﺕ249ﻫـ( ﻭﺍﳌﱪﺩ)ﺕ286ﻫـ( ﻭﺍﻟﺰﺟﺎﺝ)ﺕ311ﻫـ( ﻭﺍﻷﺧﻔﺶ)ﺕ215ﻫـ( ﺑﺄﻥ ﺣﺎﺷﺎ ﻛﺜﲑﺍ ﻛﺤﺮﻑ ﺟﺮ،
ﻭﺃﻣﺎ ﺍﳌﺬﻫﺐ ﺍﻟﻜﻮﰲ ﻓﻴﺬﻫﺐ ﺇﱃ ﺃﻥ ﺣﺎﺷﺎ ﻓﻌﻞ ﺩﺍﺋﻤﺎ .ﻳﻨﻈﺮ :ﺍﻟﻜﺘﺎﺏ ،349/2:ﻭﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ.250/2:
239
ﻭﻟﹶﻤﺎ ﺫﹶﻛﹶﺮ ﺃﹶﺩﻭﺍﺕ ﺍﻻِﺳﺘِﺜﻨﺎﺀِ ﺑﺪﺃﹶ ﺑِﺤﻜﹾﻢِ "ﺇﻻﱠ" ﻷﻧﻬﺎ ﺃﹸﻡ ﺍﻟﺒﺎﺏِ ،ﺇِﺫﹾ ﻛﹸﻞﱡ ﺍﻷَﺩﻭﺍﺕِ ﺳِﻮﺍﻫﺎ ﺗﻘﹶـﺪﺭ
ﺑِﻬﺎ ،ﻓﹶﻘﹶﺎﻝﹶ) :ﻓﹶﺎﻟﹾﻤﺴﺘﺜﹾﻨﻰ ﺑِﺈﻻﱠ ﻳﻨﺼﺐ (ﺑِﻬﺎ ﻭﺟﻮﺑﺎ ﻋﻠﹶﻰ ﺍﻻِﺳﺘِﺜﹾﻨﺎﺀِ )ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﺍﻟﻜﹶﻼﹶﻡ (ﻗﹶﺒﻠﹶﻬﺎ )ﺗﺎﻣﺎ( ،ﻓﹶﺈﻥﹾ
ﺫﹸﻛِﺮ ﻓِﻴﻪِ ﺍﻟﹾﻤﺴﺘﺜﹾﻨﻰ ﻣِﻨﻪ) ﻣﻮﺟﺒﺎ(-ﺑِﻔﹶﺘﺢِ ﺍﻟﹾﺠِﻴﻢِ -ﺑِﺄﻥﹾ ﻻﹶ ﻳﺴﺒِﻘﹶﻪ ﻧﻔﹾﻲ ﻭﻻﹶ ﺷِﺒﻬﻪ ﺳﻮﺍﺀً ﻛﹶﺎﻥﹶ ﺍﻻِﺳـﺘِﺜﹾﻨﺎﺀُ
]65ﻅ[ ﻣﺘﺼِﻼﹰ )ﳓﻮ :ﻗﹶﺎﻡ ﺍﻟﻘﹶﻮﻡ ﺇِﻻﱠ ﺯﻳﺪﺍ ﻭﺧﺮﺝ ﺍﻟﻨﺎﺱ / ﺇﻻﱠ ﻋﻤﺮﺍ(.
ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻓﹶﺸﺮِﺑﻮﺍﹾ ﻣِﻨﻪ ﺇِﻻﱠ ﻗﹶﻠِﻴﻼﹰ .(1)
ﺃﹶﻭ ﻣﻨﻔﹶﺼِﻼﹰ ،ﻛﻘﻮﻟِﻚ :ﻗﹶﺎﻡ ﺍﻟﻘﹶﻮﻡ ﺇِﻻﱠ ﺣِﻤﺎﺭﺍ )ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﺍﻟﻜﹶﻼﹶﻡ (ﻗﹶﺒﻞﹶ "ﺇﻻﱠ" )ﻣﻨﻔِﻴﺎ( ﺑِﺄﹾﻥﹾ ﺗﻘﹶﺪﻡ
ﻋﻠﹶﻴﻪِ ﻧﻔﹾﻲ) ﺗﺎﻣﺎ( ﺑِﺄﹶﻥﹾ ﺫﹸﻛِﺮ ﻓِﻴﻪِ ﺍﻟﹾﻤﺴﺘﺜﹾﻨﻰ ﻣِﻨﻪ) ﺟﺎﺯ ﻓِﻴﻪِ( ،ﺃﹶﻱ ﰲ ﺍﻟﹾﻤﺴﺘﺜﹾﻨﻰ ﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻣﺘﺼِﻼﹰ )ﺍﻟﺒـﺪﻝﹸ(
ﻣِﻦ ﺍﻟﹾﻤﺴﺘﺜﹾﻨﻰ ﻣِﻨﻪ ،ﺑﺪﻝﹸ ﺑﻌﺾٍ ﻣِﻦ ﻛﹸﻞﱟ ،ﺳﻮﺍﺀً ﻛﹶﺎﻥﹶ ﺍﻟﹾﻤﺴﺘﺜﹾﻨﻰ ﻣِﻨﻪ ﻣﺮﻓﹸﻮﻋﺎ ،ﺃﹶﻭ ﻣﻨﺼﻮﺑﺎ ،ﺃﹶﻭ ﻣﺨﻔﹸﻮﺿﺎ،
) (2
ﻭﻫﺬﹶﺍ ﺃﹶﺟﻮﺩ) ﻭﺍﻟﻨﺼﺐ (ﺑِـﺈﻻﱠ )ﻋﻠﹶﻰ ﺍﻻِﺳﺘِﺜﹾﻨﺎﺀِ( ﻭﻫﻮ ﻋﺮﺑِﻲ ﺟﻴﺪ.
)ﳓﻮ :ﻣﺎ ﻗﹶﺎﻡ ﺃﹶﺣﺪ ﺇِﻻﱠ ﺯﻳﺪ ،(ﺑِﺎﻟﺮﻓﹾﻊِ ﻋﻠﹶﻰ ﺍﻟﺒﺪﻝِ ﻣِﻦ" ﺃﹶﺣﺪ "ﻭﻳﺠِﺐ ﰲ ﺑﺪﻝِ ﺍﻟﺒﻌﺾِ ﻣِﻦ ﺍﻟﻜﹸﻞﱢ
ﺍِﺗﺼﺎﻟﹸﻪ ﺑِﻀﻤِﲑِ ﺍﻟﹾﻤﺒﺪﻝِ ﻣِﻨﻪ ﻟﹶﻔﹾﻈﹰﺎ ،ﺃﹶﻭ ﺗﻘﺪِﻳﺮﺍ ،ﻭﻫﻮ ﻫﻨﺎ ﻣﻘﹶﺪﺭ ﺗﻘﺪِﻳﺮﻩ :ﺇِﻻﱠ ﺯﻳـﺪ ﻣِـﻨﻬﻢ ،ﻭﺇِﻻﱠ ﺯﻳـﺪﺍ
ﺑِﺎﻟﻨﺼﺐِ "ﺑِﺈﻻﱠ" ﻋﻠﹶﻰ ﺍﻻِﺳﺘِﺜﹾﻨﺎﺀِ ،ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻣﺎ ﻓﹶﻌﻠﹸﻮﻩ ﺇِﻻﱠ ﻗﹶﻠِﻴﻞﹲ ﻣﻨﻬﻢ ،(3)ﺑِﺎﻟﺮﻓﹾﻊِ ﻋﻠﹶﻰ ﺍﻟﺒﺪﻝِ ﻣِـﻦ
ﺍﻟﻮﺍﻭِ ﰲ "ﻓﹶﻌﻠﹸﻮﻩ ،"ﻭﺑِﺎﻟﻨﺼﺐِ ﻋﻠﹶﻰ ﺍﻻِﺳﺘِﺜﹾﻨﺎﺀِ ،ﻭﳓﻮ ﻗﻮﻟﻚ :ﻣﺎ ﺭﺃﹶﻳﺖ ﺍﻟﻘﹶـﻮﻡ ﺇِﻻﱠ ﺯﻳـﺪﺍ ﺑِﺎﻟﻨـﺼﺐِ ﻻﹶ
ﻏﹶﲑ ،ﺳﻮﺍﺀً ﺟﻌﻠﹾﺘﻪ ﺑﺪﻻﹰ ﻣِﻦ ﺍﻟﹾﻤﻨﺼﻮﺏِ ،ﺃﹶﻭ ﻣﻨﺼﻮﺏ" ﺑِﺈﻻﱠ" ﻋﻠﹶﻰ ﺍﻻِﺳﺘِﺜﻨﺎﺀِ ،ﻭﻳﻈﹾﻬـﺮ ﺃﹶﺛﹶـﺮ ﺫﹶﻟِـﻚ ﰲ
ﺍﻟﻨﺎﺻِﺐِ ﻟﹶﻪ ﻣﺎ ﻫﻮ ،ﻭﰲ ﺗﻘﹾﺪِﻳﺮِ ﺍﻟﻀﻤِﲑِ ،ﻓﹶﻌﻠﹶﻰ ﺗﻘﺪِﻳﺮِ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺑﺪﻻﹰ ﻓﹶﺎﻟﻨﺎﺻِﺐ ﻟﹶﻪ" ﺭﺃﹶﻳﺖ "ﻣﻘﹶﺪﺭﺍ ﺑِﻨﺎﺀً
ﻋﻠﹶﻰ ﺃﻥﱠ ﺍﻟﺒﺪﻝﹶ ﻋﻠﹶﻰ ﻧِﻴﺔِ ﺗِﻜﹾﺮﺍﺭِ ﺍﻟﻌﺎﻣِﻞِ ،ﻭﻫﻮ ﺍﻟﺼﺤِﻴﺢ ﻭﻳﺠِﺐ ﺗﻘﹾﺪِﻳﺮ ﺍﻟﻀﻤِﲑِ ،ﺃﹶﻱ :ﺇﻻﱠ ﺯﻳﺪﺍ ﻣِـﻨﻬﻢ،
ﻭﻋﻠﹶﻰ ﺗﻘﹾﺪِﻳﺮِ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣﻨﺼﻮﺑﺎ ﻋﻠﹶﻰ ﺍﻻِﺳﺘِﺜﹾﻨﺎﺀِ ﻳﻜﹸﻮﻥﹸ ﺍﻟﻨﺎﺻِﺐ ﻟﹶﻪ" ﺇﻻﱠ" ﻋﻠﹶﻰ ﻣﺎ ﺻﺤﺤﻪ ﺍِﺑﻦ ﻣﺎﻟِـﻚٍ
) (1ﺍﻟﺒﻘﺮﺓ ،ﻣﻦ ﺍﻵﻳﺔ ،249ﻭﲤﺎﻣﻬﺎ :ﻓﹶﻠﹶﻤﺎ ﻓﹶﺼﻞﹶ ﻃﹶﺎﻟﹸﻮﺕ ﺑِﺎﻟﹾﺠﻨﻮﺩِ ﻗﹶﺎﻝﹶ ﺇِﻥﱠ ﺍﻟﻠﹼﻪ ﻣﺒﺘﻠِﻴﻜﹸﻢ ﺑِﻨﻬﺮٍ ﻓﹶﻤﻦ ﺷِ ﺮﺏ ﻣِﻨﻪ ﻓﹶﻠﹶﻴﺲ ﻣِﻨـﻲ
ﻭﻣﻦ ﻟﱠﻢ ﻳﻄﹾﻌﻤﻪ ﻓﹶﺈِﻧﻪ ﻣِﻨﻲ ﺇِﻻﱠ ﻣﻦِ ﺍﻏﹾﺘﺮﻑ ﻏﹸﺮﻓﹶﺔﹰ ﺑِﻴﺪِﻩِ ﻓﹶﺸﺮِﺑﻮﺍﹾ ﻣِﻨﻪ ﺇِﻻﱠ ﻗﹶﻠِﻴﻼﹰ ﻣﻨﻬﻢ ﻓﹶﻠﹶﻤﺎ ﺟﺎﻭﺯﻩ ﻫﻮ ﻭﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍﹾ ﻣﻌﻪ ﻗﹶﺎﻟﹸﻮﺍﹾ ﻻﹶ
ﻃﹶﺎﻗﹶﺔﹶ ﻟﹶﻨﺎ ﺍﻟﹾﻴﻮﻡ ﺑِﺠﺎﻟﹸﻮﺕ ﻭﺟﻨﻮﺩِﻩِ ﻗﹶﺎﻝﹶ ﺍﻟﱠﺬِﻳﻦ ﻳﻈﹸﻨﻮﻥﹶ ﺃﹶﻧﻬﻢ ﻣﻼﹶﻗﹸﻮ ﺍﻟﻠﹼﻪِ ﻛﹶﻢ ﻣﻦ ﻓِﺌﹶﺔٍ ﻗﹶﻠِﻴﻠﹶﺔٍ ﻏﹶﻠﹶﺒﺖ ﻓِﺌﹶﺔﹰ ﻛﹶﺜِﲑﺓﹰ ﺑِﺈِﺫﹾﻥِ ﺍﻟﻠﹼﻪِ ﻭﺍﻟﻠﹼﻪ ﻣﻊ
ﺍﻟﺼﺎﺑِﺮِﻳﻦ.
) (2ﻣﻦ ﺫﻫﺐ ﺇﱃ ﺃﻥ ﺍﳌﺴﺘﺜﲎ ﺑﺪﻝ ﺑﻌﺾ ﻣﻦ ﻛﻞ ﻫﻢ ﺍﻟﺒﺼﺮﻳﻮﻥ ،ﺃﻣﺎ ﺍﻟﻜﻮﻓﻴﻮﻥ ﻓﻌﺪﻭﻩ ﻋﻄﻒ ﻧﺴﻖ .ﻳﻨﻈـﺮ :ﺍﺭﺗـﺸﺎﻑ
ﺍﻟﻀﺮﺏ ،ﻭﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ،257/2:ﻭﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ ،267ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ ،545/1:ﻭﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ.213/2:
) (3ﺍﻟﻨﺴﺎﺀ ،ﻣﻦ ﺍﻵﻳﺔ ،66ﻭﲤﺎﻣﻬﺎ :ﻭﻟﹶﻮ ﺃﹶﻧﺎ ﻛﹶﺘﺒﻨﺎ ﻋﻠﹶﻴﻬِﻢ ﺃﹶﻥِ ﺍﻗﹾﺘﻠﹸﻮﺍﹾ ﺃﹶﻧﻔﹸﺴﻜﹸﻢ ﺃﹶﻭِ ﺍﺧﺮﺟﻮﺍﹾ ﻣِﻦ ﺩِﻳﺎﺭِﻛﹸﻢ ﻣﺎ ﻓﹶﻌﻠﹸﻮﻩ ﺇِﻻﱠ ﻗﹶﻠِﻴـﻞﹲ
ﻣﻨﻬﻢ ﻭﻟﹶﻮ ﺃﹶﻧﻬﻢ ﻓﹶﻌﻠﹸﻮﺍﹾ ﻣﺎ ﻳﻮﻋﻈﹸﻮﻥﹶ ﺑِﻪِ ﻟﹶﻜﹶﺎﻥﹶ ﺧﻴﺮﺍﹰ ﻟﱠﻬﻢ ﻭﺃﹶﺷﺪ ﺗﺜﹾﺒِﻴﺘﺎﹰ .
240
ﻭﻧﺴﺒﻪ ﺇﱃ ﺳِﻴﺒﻮﻳﻪِ ﻭﺍﻟﹾﻤﺒﺮﺩِ ،ﻭﺍﻟﹾﺠﺮﺟﺎﻧِﻲ) ،(1ﻭﻻﹶ ﻳﺤﺘﺎﺝ ﺇﱃ ﺗﻘﺪِﻳﺮِ ﺿﻤِﲑٍ ،ﻭﻗﻮﻟﻚ :ﻣﺎ ﻣﺮﺭﺕ ﺑِﺎﻟﻘﹶﻮﻡِ
ﺇِﻻﱠ ﺯﻳﺪٍ ،ﺑِﺎﻟﹾﺠﺮ ﻋﻠﹶﻰ ﺍﻟﺒﺪﻝِ ،ﻭﺇِﻻﱠ ﺯﻳﺪﺍ ﺑﺎﻟﻨﺼﺐِ ﻋﻠﹶﻰ ﺍﻻِﺳﺘِﺜﹾﻨﺎﺀِ.
ﻭﻣِﺜﹾﻞﹸ ﺍﻟﻨﻔﹾﻲِ ﻓﹶﻴﻤﺎ ﺫﹶﻛﹶﺮ ،ﻳﺸﺒِﻬﻪ ،ﻭﻫﻮ ﺍﻟﻨﻬﻲ ،ﻭﺍﻻِﺳﺘِﻔﹾﻬﺎﻡ ،ﻓﺎﻟﻨﻬﻲ ﳓﻮ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ :ﻭ ﹶﻻ
ﻳﻠﹾﺘﻔِﺖ ﻣِﻨﻜﹸﻢ ﺃﹶﺣﺪ ﺇِﻻﱠ ﺍﻣﺮﺃﹶﺗﻚ ،(2) ﻋﻠﹶﻰ ﻗِﺮﺍﺀَﺓِ ﺍِﺑﻦِ ﻋﺎﻣﺮ) (3ﻭﺍﺑﻦِ ﻛﹶﺜِﲑٍ) (4ﺑِﺎﻟﺮﻓﹾﻊِ ﻋﻠﹶﻰ ﺍﻟﺒـﺪﻝِ ﻣِـﻦ
"ﺃﹶﺣﺪ ،"ﻭﻗﹶﺮﺃﹶ ﺍﻟﺒﺎﻗﹸﻮﻥﹶ ﺑِﺎﻟﻨﺼﺐِ ﻋﻠﹶﻰ ﺍﻻِﺳﺘِﺜﹾﻨﺎﺀِ) ،(5ﻭﻓِﻴﻪِ ﻭﺟﻬﺎﻥِ:
ﺃﹶﺣﺪﻫﻤﺎ :ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣﺴﺘﺜﹾﻨﻰ ﻣِﻦ" ﺃﹶﺣﺪ "ﻭﺟﺎﺀَﺕ ﻗِﺮﺍﺀَﺗﻬﻢ ﻋﻠﹶﻰ ﺍﻟﻮﺟﻪِ ﺍﻟﹾﻤﺮﺟﻮﺡِ.
]66ﻭ[ ﻭﺍﻟﺜﱠﺎﱐ :ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣﺴﺘﺜﹾﻨﻰ ﻣِﻦ" ﺃﹶﻫﻠِﻚ / "ﻓﹶﻴﻜﹸﻮﻥﹸ ﺍﻟﻨﺼﺐ ﻭﺍﺟِﺒﺎ.
ﻭِﺍﻻِﺳﺘِﻔﹾﻬﺎﻡ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﻣﻦ ﻳﻘﹾﻨﻂﹸ ﻣِﻦ ﺭﺣﻤﺔِ ﺭﺑﻪِ ﺇِﻻﱠ ﺍﻟﻀﺂﻟﱡﻮﻥﹶ ،(6)ﻗﹶـﺮﺃﹶ ﺍﻟﹾﺠﻤِﻴـﻊ
ﺑِﺎﻟﺮﻓﹾﻊِ ﻋﻠﹶﻰ ﺍﻟﺒﺪﻝِ ﻣِﻦ ﺍﻟﻀﻤِﲑِ ﰲ "ﻳﻘﹾﻨﻂﹸ" ﻭﻟﹶﻮ ﻗﹸﺮِﺉ" ﺇِﻻﱠ ﺍﻟﻀﺎﻟِﲔ "ﺑِﺎﻟﻨﺼﺐِ ﻋﻠﹶﻰ ﺍﻻِﺳـﺘِﺜﹾﻨﺎﺀِ ﻟﹶﺠـﺎﺯ،
ﻭﻟﹶﻜِﻦ ﺍﻟﻘِﺮﺍﺀَﺓﹶ ﺳﻨﺔﹲ ﻣﺘﺒﻌﺔﹲ ،ﻭﺇِﺫﹶﺍ ﺗﻌﺬﱠﺭ ﺍﻟﺒﺪﻝﹸ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻔﹾﻆِ ﺃﹸﺑﺪِﻝﹶ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺤﻞﱢ ،ﳓﻮ :ﻻﹶ ﺇِﻟﹶﻪ ﺇِﻻﱠ ﺍﻟﻠﱠﻪ ،ﻭﳓﻮ:
ﻣﺎ ﻓِﻴﻬﺎ ﻣِﻦ ﺃﹶﺣﺪٍ ﺇﻻﱠ ﺯﻳﺪ ،ﺑِﺮﻓﹾﻌِﻬِﻤﺎ ،ﻭﻟﹶﻴﺲ ﺯﻳﺪ ﺑِﺸﻲﺀٍ ﺇﻻﱠ ﺷﻴﺌﹰﺎ ﻻﹶ ﻳﻌﺒﺄﹸ ﺑِﻪِ ﺑﺎﻟﻨﺼﺐِ؛ ﻷﻥﱠ "ﻻﹶ" ﺍﳉِﻨﺴِﻴﺔﹶ
) (7
ﻻﹶ ﺗﻌﻤﻞﹸ ﰲ ﻣﻌﺮِﻓﹶﺔٍ ،ﻭﻻﹶ ﻣﻮﺟﺐٍ ،ﻭﻣِﻦ ،ﻭﺍﻟﺒﺎﺀُ ﺍﻟﺰﺍﺋِﺪﺗﺎﻥِ ﻛﹶﺬﻟِﻚ.
241
ﻭﺃﻣﺎ ﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﺍﻻِﺳﺘِﺜﹾﻨﺎﺀُ ﻣﻨﻘﹶﻄِﻌﺎ ،ﻓﹶﺈِﻥﹾ ﻟﹶﻢ ﻳﻤﻜِﻦ ﺗﺴﻠﱡﻂﹸ ﺍﻟﻌﺎﻣِﻞِ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺴﺘﺜﹾﻨﻰ ﻭﺟﺐ ﺍﻟﻨﺼﺐ ﺍِﺗﻔﹶﺎﻗﹰـﺎ،
ﳓﻮ :ﻣﺎ ﺯﺍﺩ ﻫﺬﹶﺍ ﺍﻟﹾﻤﺎﻝﹸ ﺇِﻻﱠ ﻣﺎ ﻧﻘﹶﺺ ،ﻭﻣﺎ ﻧﻔﹶﻊ ﺯﻳﺪ ﺇِﻻﱠ ﻣﺎ ﺿﺮ ،ﺇِﺫﹾ ﻻﹶ ﻳﻘﹶﺎﻝﹸ :ﺯﺍﺩ ﺍﻟﻨﻘﹾﺺ ،ﻭﻧ ﹶﻔﻊ ﺍﻟﻀﺮ،
ﻭﺇِﺫﹾ ﺃﹶﻣﻜﹶﻦ ﺗﺴﻠﱡﻄﹸﻪ ،ﻓﹶﺄﹶﻫﻞﹸ ﺍﻟﹾﺤِﺠﺎﺯِ ،ﻳﻮﺟِﺒﻮﻥﹶ ﺍﻟﻨﺼﺐ ﻓﹶﻴﻘﹸﻮﻟﹸﻮﻥﹶ :ﻣﺎ ﻓِﻴﻬﺎ ﺃﹶﺣﺪ ﺇﻻﱠ ﺣِﻤﺎﺭﺍ ،ﻭﺑِﻠﹸﻐﺘِﻬِﻢ ﺟﺎ َﺀ
ﺍﻟﺘﻨﺰِﻳﻞﹸ) (1ﻗﺎﻝ ﺗﻌﺎﱃ :ﻣﺎ ﻟﹶﻬﻢ ﺑِﻪِ ﻣِﻦ ﻋِﻠﹾﻢٍ ﺇِﻻﱠ ﺍﺗﺒﺎﻉ ﺍﻟﻈﱠﻦ ،(2) ﺃﹶﺟﻤﻌﺖِ ﺍﻟﺴﺒﻌﺔﹸ ﻋﻠﹶﻰ ﺍﻟﻨﺼﺐِ ،ﻭﺑﻨﻮ
) (3
ﺗﻤِﻴﻢٍ ،ﻳﺠِﻴﺰﻭﻥﹶ ﺍﻟﺒﺪﻝﹶ ﻭﻳﺨﺘﺎﺭﻭﻥﹶ ﺍﻟﻨﺼﺐ.
ﻭﺇِﺫﹶﺍ ﺗﻘﹶﺪﻡ ﺍﻟﹾﻤﺴﺘﺜﹾﻨﻰ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺴﺘﺜﹾﻨﻰ ﻣِﻨﻪ ﻭﺟﺐ ﻧﺼﺒﻪ ﻣﻄﹾﻠﹶﻘﹰﺎ ،ﻣﺘﺼِﻼﹰ ﻛﹶـﺎﻥﹶ ﺃﹶﻭ ﻣﻨﻔﹶـﺼِﻼﹰ).(4
)ﻭﺇﻥﹾ ﻛﹶﺎﻥﹶ ﺍﻟﻜﹶﻼﻡ ﻧﺎﻗِﺼﺎ( ﺑِﺄﹶﻥﹾ ﻟﹶﻢ ﻳﺬﹾﻛﹶﺮ ﻓِﻴﻪِ ﺍﻟﹾﻤﺴﺘﺜﹾﻨﻰ ﻣِﻨﻪ ،ﻭﺗﻘﹶﺪﻡ ﻋﻠﻴﻪِ ﻧﻔﹾﻲ ،ﺃﹶﻭ ﺷِـﺒﻬﻪ) ﻛﹶـﺎﻥﹶ(
ﺍﻟﹾﻤﺴﺘﺜﹾﻨﻰ )ﻋﻠﹶﻰ ﺣﺴﺐِ ﺍﻟﻌﻮﺍﻣِﻞِ( ﺍﻟﹾﻤﻘﹾﺘﻀِﻴﺔِ ﻟﹶﻪ ،ﻣِﻦ ﺭﻓﹾﻊٍ ﻭﻧﺼﺐٍ ،ﻭﺧﻔﹾﺾٍ ﻭﺃﹸﻟﻐِﻲ ﻋﻤﻞﹸ "ﺇﻻﱠ" ﻓﹶـﺈﻥﹾ
ﻛﹶﺎﻥﹶ ﻣﺎ ﻗﹶﺒﻞﹶ "ﺇﻻﱠ" ﻳﻄﹾﻠﹸﺐ ﻓﹶﺎﻋِﻼﹰ ﺭﻓﹶﻌﺖ ﺍﻟﹾﻤﺴﺘﺜﹾﻨﻰ ﻋﻠﹶﻰ ﺍﻟﻔﹶﺎﻋِﻠِﻴﺔِ) ،ﳓﻮ :ﻣﺎ ﻗﹶﺎﻡ ﺇﻻﱠ ﺯﻳﺪ (ﻭﻣﺎ ﺧﺮﺝ ﺇِﻻﱠ
ﻋﻤﺮﻭ.
ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻣﺎ ﻗﹶﺒﻞﹶ "ﺇﻻﱠ" ﻳﻄﹾﻠﹸﺐ ﻣﻔﹾﻌﻮﻻﹰ ﻧﺼﺒﺖ ﺍﻟﹾﻤﺴﺘﺜﹾﻨﻰ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻔﻌﻮﻟِﻴﺔِ ،ﳓﻮ) :ﻣﺎ ﺿﺮﺑﺖ ﺇِﻻﱠ ﺯﻳﺪﺍ(.
ﻭﻣﺎ ﺃﹶﻛﹾﺮﻣﺖ ﺇﻻﱠ ﻋﻤﺮﺍ ،ﻗﹶﺎﻝ ﺗﻌﺎﱃ:ﻣﺎ ﺗﻌﺒﺪﻭﻥﹶ ﻣِﻦ ﺩﻭﻧِﻪِ ﺇِﻻﱠ ﺃﹶﺳﻤﺎﺀ ﺳﻤﻴﺘﻤﻮﻫﺎ ،(5)ﻭﺇِﻥﹾ ﻛﹶـﺎﻥﹶ ﻣـﺎ
ﻗﹶﺒﻞﹶ"ﺇﻻﱠ" ﻳﻄﹾﻠﹸﺐ ﺟﺎﺭَﺍ ﻭﻣﺠﺮﻭﺭﺍ ﻳﺘﻌﻠﱠﻖ ﺑِﻪِ ﺧﻔﹶﻀﺖ ﺍﻟﹾﻤﺴﺘﺜﹾﻨﻰ ﺑِﺤﺮﻑِ ﺟﺮ ،(6)ﳓﻮ):ﻣـﺎ ﻣـﺮﺭﺕ ﺇﻻﱠ
]66ﻅ[ ﺑِﺰﻳﺪٍ( ﻭﻣﺎ ﺫﹶﻫﺒﺖ ﺇِﻻﱠ ﺑِﻌﻤﺮٍﻭ ،ﻭﻳﺴﻤﻰ ﺍﻻِﺳﺘِﺜﻨﺎﺀُ ﺣِﻴﻨﺌِﺬٍ ﻣﻔﹶﺮﻏﹰﺎ؛ ﻷﻥﱠ ﻣﺎ ﻗﹶﺒﻞﹶ "ﺇﻻﱠ" ﺗﻔﹶﺮﻍﹶ /ﻟِﻠﻌﻤﻞِ ﻓِﻴﻤﺎ
ﺑﻌﺪﻫﺎ ﻭﺍﻻِﺳﺘِﺜﻨﺎﺀُ ﰲ ﺫﹶﻟِﻚ ﻛﹸﻠﱢﻪِ ﻣِﻦ ﺍِﺳﻢٍ ﻋﺎﻡٍ ﻣﺤﺬﹸﻭﻑٍ ﻓﹶﺘﻘﺪِﻳﺮ" :ﻣﺎ ﻗﹶﺎﻡ ﺇﻻﱠ ﺯﻳﺪ" "ﻣﺎ ﻗﹶﺎﻡ ﺃﹶﺣـﺪ ﺇﻻﱠ
ﺯﻳﺪ "ﻭﻛﹶﺬﹶﺍ ﺍﻟﺒﺎﻗِﻲ )ﻭﺍﻟﹾﻤﺴﺘﺜﹾﻨﻰ ﺑِﻐﲑِ ﻭﺳِﻮﻯ( -ﺑِﻜﹶﺴﺮِ ﺍﻟﺴﲔ) -ﻭﺳﻮﻯ( -ﺑِﻀﻤﻬﺎ -ﻣـﻊ ﺍﻟﻘﹶـﺼﺮِ
ﻓِﻴﻬِﻤﺎ) ،ﻭﺳﻮﺍﺀ( -ﺑﺎﻟﹾﻤﺪ ﻭﻓﹶﺘﺢِ ﺍﻟﺴﲔ -ﺃﹶﻓﹾﺼﺢ ﻣِﻦ ﻛﹶﺴﺮِﻫﺎ )ﻣﺠﺮﻭﺭ (ﺑِﺈﺿﺎﻓﹶﺔِ ﻏﹶﲑ ،ﻭﺳِﻮﻯ ،ﻭﺳﻮﻯ،
ﻭﺳﻮﺍﺀ) ،ﻻﹶ ﻏﹶﲑ ،(ﺃﹶﻱ ﻻﹶ ﻳﺠﻮﺯ ﻓِﻴﻪِ ﻏﹶﲑ ﺍﻟﹾﺠﺮ ،ﻭﺣﺬﹶﻑ ﺍﻟﹾﻤﺼﻨﻒ ﻣﺎ ﺃﹸﺿِﻴﻒ ﺇِﻟﻴﻪِ "ﻏﹶﲑ ،"ﻭﺑﻨﺎﻫﺎ ﻋﻠﹶﻰ
ﺍﻟﻀﻢ ﺗﺸﺒﻴﻬﺎ "ﺑِﻘﹶﺒﻞﹸ ﻭﺑﻌﺪ ،"ﻭﺗﻌﺮﺏ ﻏﹶﲑ ،ﻭﺳِﻮﻯ ،ﻭﺳﻮﻯ ،ﻭﺳﻮﺍﺀ ﺑِﻤﺎ ﻳﺴﺘﺤِﻘﱡﻪ ﺍﻻِﺳﻢ ﺍﻟﻮﺍﻗِﻊ ﺑﻌﺪ
"ﺇﻻﱠ" ﰲ ﺫﹶﻟِﻚ ﺍﻟﻜﹶﻼﹶﻡِ ﻣِﻦ ﻭﺟﻮﺏِ ﺍﻟﻨﺼﺐِ ﺑﻌﺪ ﺍﻟﻜﹶﻼﹶﻡِ ﺍﻟﺘﺎﻡِ ﺍﻟﹾﻤﻮﺟﺐِ ،ﻭﻣِﻦ ﺟﻮﺍﺯِ ﺍﻹِﺗﺒﺎﻉِ ،ﻭﺍﻟﻨﺼِ
ﺐ
ﺑﻌﺪ ﺍﻟﺘﺎﻡِ ﺍﻟﹾﻤﻨﻔِﻲ ،ﻭﺷِﺒﻬِﻪِ ،ﻭﻣِﻦ ﻭﺟﻮﺏِ ﺍﻟﻨﺼﺐِ ﰲ ﺍﻟﹾﻤﻨﻘﹶﻄِﻊِ ﺍﻟﱠﺬِﻱ ﻻﹶ ﻳﻤﻜِﻦ ﺗﺴﻠﱡﻂﹸ ﺍﻟﻌﺎﻣِﻞِ ﻋﻠﻴﻪِ ﻭﻣِﻦ
ﻭﺟﻮﺏِ ﺍﻟﻨﺼﺐِ ﰲ ﺍﻟﹾﻤﻨﻘﹶﻄِﻊِ ﺍﻟﹾﻤﻤﻜِﻦِ ﰲ ﺫﹶﻟِﻚ ﻋِﻨﺪ ﺍﳊِﺠﺎﺯِﻳِﲔ ،ﻭﺟﻮﺍﺯِ ﺍﻹِﺗﺒﺎﻉِ ،ﻭﺍﻟﻨـﺼﺐِ ﻋِﻨـ ﺪ
ﺍﻟﺘﻤِﻴﻤِﻴِﲔ ،(1)ﻭﻣِﻦ ﺍﻹِﺟﺮﺍﺀِ ﻋﻠﹶﻰ ﺣﺴﺐِ ﺍﻟﻌﻮﺍﻣِﻞِ ﰲ ﺍﻟﻨﺎﻗِﺺِ ﺍﻟﹾﻤﻨﻔِﻲ ﻭﺷِﺒﻬِﻪِ ﻭﻣﺎ ﺗﻘﹶﺮﺭ ﻣِـﻦ ﺇِﻋـﺮﺍﺏِ
"ﺳِﻮﻯ" ﺇِﻋﺮﺍﺏِ "ﻏﹶﲑ "ﻫﻮ ﻣﺎ ﻋﻠﻴﻪِ ﺍﻟﺰﺟﺎﺟِﻲ ،ﻭﺍِﺑﻦ ﻣﺎﻟِﻚٍ ﻭﺟﻤﺎﻋﺔﹲ) (2ﻭﻗﺎﻝﹶ ﺳِﻴﺒﻮﻳﻪِ ﻭﺍﻟﹾﺠﻤﻬﻮﺭ ﻫِـﻲ
) (3
ﻇﹶﺮﻑ.
)ﻭﺍﻟـﻤﺴﺘﺜﹾﻨﻰ ﺑِﺨﻼﹶ ،ﻭﻋﺪﺍ ،ﻭﺣﺎﺷﺎ ﻳﺠﻮﺯ ﻧﺼﺒﻪ ﻭﺟﺮﻩ ،(ﻭﺍﻟﻨﺼﺐ ﺑﻌﺪ" ﺧـﻼﹶ" ﺃﹶﻛﹾﺜﹶـﺮ،
ﻭ"ﺣﺎﺷﺎ" ﺑِﺎﻟﻌﻜﹾﺲِ ،ﻓﹶﺄﻣﺎ ﺍﻟﻨﺼﺐ ﻓﹶﻌﻠﹶﻰ ﺃﹶﻥﱠ ﻫﺬِﻩِ ﺍﻷَﺩﻭﺍﺕِ ﺃﹶﻓﹾﻌﺎﻝﹲ ،ﻭﺍﻟﻔﹶﺎﻋِﻞﹸ ﻣﻀﻤﺮ ﻓِﻴﻬـﺎ ﻭﺍﻟﹾﻤـﺴﺘﺜﹾﻨﻰ
ﻣﻔﹾﻌﻮﻝﹲ ﺑِﻬﺎ ﻭﺃﻣﺎ ﺍﻟﹾﺠﺮ ﻓﹶﻌﻠﹶﻰ ﺃﻧﻬﺎ ﺣﺮﻭﻑ ﺟﺮ ﻣﻌﻨﺎﻫﺎ ﺍﻻِﺳﺘِﺜﻨﺎﺀُ ،ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﻣﺠﺮﻭﺭ ﺑِﻬﺎ) ،ﳓﻮ :ﻗﹶـﺎﻡ
ﺍﻟﻘﹶﻮﻡ ﺧﻼﹶ ﺯﻳﺪﺍ( ﺑِﺎﻟﻨﺼﺐِ ﻭﺧﻼﹶ ﺯﻳﺪٍ ﺑِﺎﻟﹾﺠﺮ) ،ﻭﻋﺪﺍ ﻋﻤﺮﺍ( ﺑِﺎﻟﻨﺼﺐِ) ،ﻭﻋﺪﺍ ﻋﻤـﺮﻭ( ﺑِـﺎﻟﹾﺠﺮ،
)ﻭﺣﺎﺷﺎ ﺯﻳﺪﺍ( ﺑِﺎﻟﻨﺼﺐِ )ﻭﺣﺎﺷﺎ ﺯﻳﺪٍ( ﺑِﺎﻟﹾﺠﺮ ،ﻭﺍﻟـﻤﺴﺘﺜﹾﻨﻰ ﺑِﻠﹶﻴﺲ ،ﻭﻻﹶ ﻳﻜﹸﻮﻥﹸ ،ﻭﻣﺎ ﺧﻼﹶ ،ﻭﻣﺎ ﻋﺪﺍ
ﻣﻨﺼﻮﺏ ﻻﹶ ﻏﹶﲑ ،(4)ﳓﻮ ﻗﻮﻟﻚ :ﻗﹶﺎﻣﻮﺍ ﻟﹶﻴﺲ ﺯﻳﺪﺍ ،ﻭﻻﹶ ﻳﻜﹸﻮﻥﹸ ﺯﻳﺪﺍ ،ﻭﻣﺎ ﺧﻼﹶ ﺯﻳﺪﺍ ،ﻭﻣﺎ ﻋﺪﺍ ﺯﻳـﺪﺍ،
ﻭﻗﻮﻟﻪ-ﻋﻠﻴﻪِ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ» :-ﻣﺎ ﺃﹶﻧﻬﺮ ﺍﻟﺪﻡ ﻭﺫﹸﻛِﺮ ﺍِﺳﻢ ﺍﷲِ ﻋﻠﻴﻪِ ﻓﹶﻜﹸﻠﹸﻮﺍ ،ﻟﹶﻴﺲ ﺍﻟﺴﻦ ﻭﺍﻟﻈﹸﻔﹾﺮ/ (5)«
]67ﻭ[ ﻭﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ:
) (6
ﻭﻛﹸﻞﱡ ﻧﻌِـﻴﻢٍ –ﻻﹶ ﻣﺤﺎﻟﹶـﺔﹶ -ﺯﺍﺋِـﻞﹸ ﺃﻻﹶ ﻛﹸﻞﱡ ﺷﻲﺀٍ –ﻣﺎ ﺧـﻼﹶ ﺍﷲُ -ﺑﺎﻃِـﻞﹸ
ﻭﻗﻮﻟﻪ:
) (7
ﺑِﻜﹸﻞﱢ ﺍﻟﱠﺬِﻱ ﺃﹶﻫﻮﻯ ﻧﺪِﻳــﻤِﻲ ﻣﻮﻟﹶـﻊ ﺗﻤـﻞﱡ ﺍﻟﻨـﺪﺍﻣﻰ ﻣ ـﺎ ﻋـﺪﺍﻧِﻲ ﻓﹶ ـﺈِﻧﻨِﻲ
ﻓﹶﺎﻟﻴﺎﺀُ ﰲ ﻣﻮﺿِﻊِ ﻧﺼﺐٍ ﺑِﺪﻟِﻴﻞِ ﻟﹶﺤﺎﻕِ ﻧﻮﻥِ ﺍﻟﻮِﻗﹶﺎﻳﺔِ ﻗﹶﺒﻠﹶﻬﺎ ،ﻭﺍِﻧﺘِﺼﺎﺑﻪ ﺑﻌﺪ" ﻟﹶﻴﺲ ،"ﻭ"ﻻﹶ ﻳﻜﹸـﻮﻥﹸ"
ﻋﻠﹶﻰ ﺃﻧﻪ ﺧﺒﺮﻫﻤﺎ ﻭﺍِﺳﻤﻬﻤﺎ ﻣﺴﺘﺘِﺮ ﻓِﻴﻬِﻤﺎ ،ﻭﺑﻌﺪ" ﻣﺎ ﺧﻼﹶ" ،ﻭ"ﻣﺎ ﻋﺪﺍ" ﻋِﻨﺪ ﺍﻟﹾﺠﻤﻬـﻮﺭِ؛ ﻷﻥﹼﱠ "ﻣـﺎ"
ﺍﻟﺪﺍﺧِﻠﹶﺔﹶ ﻋﻠﻴﻬِﻤﺎ ﻣﺼﺪﺭِﻳﺔﹲ ،ﻭﻫِﻲ ﻻﹶ ﺗﺪﺧﻞﹸ ﺇﻻﱠ ﻋﻠﹶﻰ ﺍﻟﹾﺠﻤﻞِ ﺍﻟﻔِﻌﻠِﻴﺔِ) ،(1ﻭﻗﹶﺪ ﻳﺠﺮ ﻣﺎ ﺑﻌـﺪﻫﻤﺎ ﻋﻠﹶـﻰ
ﺗﻘﺪِﻳﺮِ ﺃﹶﻥﱠ "ﻣﺎ" ﺯﺍﺋِﺪﺓﹲ) ،(2ﻭﻓِﻴﻪِ ﺷﺬﹸﻭﺫﹲ ،ﻓﹶﺈﻥﱠ ﺍﻟﹾﻤﻘﹾﺼﻮﺩ ﰲ ﺯِﻳﺎﺩﺓِ "ﻣﺎ" ﻣﻊ ﺣﺮﻑِ ﺍﻟﹾﺠﺮ ﺃﹶﻻﱠ ﺗﻜﹸﻮﻥﹶ ﻗﹶﺒـﻞﹶ
ﺍﻟﹾﺠﺎﺭ ﻭﺍﻟﹾﻤﺠﺮﻭﺭِ ،ﺑﻞﹾ ﺑﻴﻨﻬﻤﺎ ﻛﹶﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻋﻤﺎ ﻗﹶﻠِﻴﻞٍ ﻟﹶﻴﺼﺒِﺤﻦ ﻧﺎﺩِﻣِﲔ (3) ﻓﹶﺒِﻤﺎ ﻧﻘﹾﻀِﻬِﻢ
) (5
ﻣﻴﺜﹶﺎﻗﹶﻬﻢ ،(4) ﻭﺃﻣﺎ "ﺣﺎﺷﺎ" ﻓﹶﻼﹶ ﺗﺼﺤﺐ" ﻣﺎ".
ﺑــﺎﺏ ﻻﹶ
ﺍِﻋﻠﹶﻢ ﺃﹶﻥﱠ ﻻﹶ ﻋﻠﹶﻰ ﻗِﺴﻤﻴﻦِ ،ﺯﺍﺋِﺪﺓﹲ ،ﻭﻏﹶﲑ ﺯﺍﺋِﺪﺓٍ ،ﻓﹶﺎﻟﺰﺍﺋِﺪﺓﹸ :ﺩﺧﻮﻟﹸﻬﺎ ﰲ ﺍﻟﻜﹶﻼﹶﻡِ ﻛﹶﺨﺮﻭﺟِﻬﺎ ،ﳓﻮ
ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻣﺎ ﻣﻨﻌﻚ ﺃﹶﻻﱠ ﺗﺴﺠﺪ ،(1) ﺑِﺪﻟِﻴﻞِ ﺍﻵﻳﺔِ ﺍﻷﺧﺮﻯ :ﻣﺎ ﻣﻨﻌﻚ ﺃﹶﻥ ﺗﺴﺠﺪ.(2)
ﻭﻏﹶﲑ ﺍﻟﺰﺍﺋِﺪﺓِ :ﻧﺎﻓﻴﺔﹲ ،ﻭﻏﹶﲑ ﻧﺎﻓﻴﺔٍ ،ﻭﻏﹶﲑ ﺍﻟﻨﺎﻓِﻴﺔِ ،ﻧﺎﻫِﻴﺔﹲ ،ﻭﻏﹶﲑ ﻧﺎﻫِﻴﺔٍ).(3
ﻓﹶﺎﻟﻨﺎﻫِﻴﺔﹸ ،ﳓﻮ ]ﻗﻮﻟﻪ ﺗﻌﺎﱃ[ ) :(4ﻻﹶ ﺗﺤﺰﻥﹾ ﺇِﻥﱠ ﺍﻟﻠﹼﻪ ﻣﻌﻨﺎ ،(5)ﻭﻏﹶﲑﻫﺎ ﺩﻋﺎﺋِﻴﺔﹲ ،ﳓﻮ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ:
ﺭﺑﻨﺎ ﻻﹶ ﺗﺰِﻍﹾ ﻗﹸﻠﹸﻮﺑﻨﺎ ﺑﻌﺪ ﺇِﺫﹾ ﻫﺪﻳﺘﻨﺎ ،(6)ﻻﹶ ﺗﺆﺍﺧِﺬﹾﻧﺎ ،(7)
ﻭﺍﻟﻨﺎﻓِﻴﺔﹸ ﻋﻠﹶﻰ ﻗِﺴﻤﻴﻦِ :ﻋﺎﻣِﻠﹶﺔﹲ ،ﻭﻏﹶﲑ ﻋﺎﻣِﻠﹶﺔٍ.
ﻭﻏﹶﲑ ﺍﻟﻌﺎﻣِﻠﹶﺔِ ،ﻋﺎﻃِﻔﹶﺔﹲ ،ﳓﻮ :ﺟﺎﺀ ﺯﻳﺪ ﻻﹶ ﻋﻤﺮﻭ ،ﻭﻏﹶﲑ ﻋﺎﻃِﻔﹶﺔٍ ،ﳓﻮ ﻗﻮﻟﻚ:ﻣﺎ ﻗﹶﺎﻡ ﺯﻳـﺪ ﻭﻻﹶ ﻋﻤـﺮﻭ
ﻭﻗﻮﻟﻚ :ﻻﹶ ﻳﺰﺍﻝﹸ ﺍﷲُ ﻣﺤﺴِﻨﺎ ﺇِﻟﹶﻴﻚ ،ﻭﻫﺬِﻩِ ﻣﻌﻨﺎﻫﺎ ﺍﻟﺪﻋﺎﺀ.
ﻭﺍﻟﻌﺎﻣِﻠﹶﺔﹸ ﻋﻠﹶﻰ ﻗِﺴﻤﻴﻦِ:
) (8
ﻋﺎﻣِﻠﹶﺔﹲ ﻋﻤﻞﹶ ﻟﹶﻴﺲ ﻓﹶﺘﺮﻓﹶﻊ ﺍﻻِﺳﻢ ،ﻭﺗﻨﺼِﺐ ﺍﻟﹾﺨﺒﺮ ،ﻭﺗﻨﻔِﻲ ﺍﻟﻮﺣﺪﺓﹶ ،ﻭﻟﹶﻬﺎ ﺃﹶﺭﺑﻌﺔﹶ ﺷﺮﻭﻁٍ:
-ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺍِﺳﻤﻬﺎ ﻭﺧﺒﺮﻫﺎ ﻧﻜِﺮﺗﻴﻦِ.
-ﻭﺃﹶﻥﹾ ﻻﹶ ﻳﺘﻘﹶﺪﻡ ﻣﻌﻤﻮﻝﹸ ﺧﺒﺮِﻫﺎ ﻋﻠﹶﻰ ﺍِﺳﻤِﻬﺎ ﺇﻻﱠ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺍﻟﹾﻤﻌﻤﻮﻝﹸ ﻇﹶﺮﻓﹰﺎ ،ﺃﹶﻭ ﺟﺎﺭﺍ ﻭﻣﺠﺮﻭﺭﺍ.
-ﻭﺃﹶﻥﹾ ﻻﹶ ﻳﻨﺘﻘِﺾ ﻧﻔﹾﻴﻬﺎ ﺑِﺈﻻﱠ.
ﻛﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ:
) (1ﺍﻷﻋﺮﺍﻑ ،ﻣﻦ ﺍﻵﻳﺔ ،12ﻭﲤﺎﻣﻬﺎ :ﻗﹶﺎﻝﹶ ﻣﺎ ﻣﻨﻌﻚ ﺃﹶﻻﱠ ﺗﺴﺠﺪ ﺇِﺫﹾ ﺃﹶﻣﺮﺗﻚ ﻗﹶﺎﻝﹶ ﺃﹶﻧﺎﹾ ﺧﻴﺮ ﻣﻨﻪ ﺧﻠﹶﻘﹾﺘﻨِﻲ ﻣِﻦ ﻧـﺎﺭٍ ﻭﺧﻠﹶﻘﹾﺘـﻪ
ﻣِﻦ ﻃِﲔٍ .
) (2ﺹ ،ﻣﻦ ﺍﻵﻳﺔ ،75ﻭﲤﺎﻣﻬﺎ :ﻗﹶﺎﻝﹶ ﻳﺎ ﺇِﺑﻠِﻴﺲ ﻣﺎ ﻣﻨﻌﻚ ﺃﹶﻥ ﺗﺴﺠﺪ ﻟِﻤﺎ ﺧﻠﹶﻘﹾﺖ ﺑِﻴﺪﻱ ﺃﹶﺳﺘﻜﹾﺒﺮﺕ ﺃﹶﻡ ﻛﹸﻨﺖ ﻣِﻦ ﺍﻟﹾﻌﺎﻟِﲔ.
) (3ﺳﺎﻗﻄﺔ ﻣﻦ )ﻫـ(.
) (4ﺇﺿﺎﻓﺔ ﻳﻘﺘﻀﻴﻬﺎ ﺍﻟﺴﻴﺎﻕ.
) (5ﺍﻟﺘﻮﺑﺔ ،ﻣﻦ ﺍﻵﻳﺔ ،40ﻳﻨﻈﺮ ﲤﺎﻣﻬﺎ :ﺹ.178
) (6ﺁﻝ ﻋﻤﺮﺍﻥ ،ﻣﻦ ﺍﻵﻳﺔ ،08ﻳﻨﻈﺮ ﲤﺎﻣﻬﺎ :ﺹ.102
) (7ﺍﻟﺒﻘﺮﺓ ،ﻣﻦ ﺍﻵﻳﺔ ،286ﻳﻨﻈﺮ ﲤﺎﻣﻬﺎ :ﺹ.101
) (8ﻳﻨﻈﺮ :ﺍﺭﺗﺸﺎﻑ ﺍﻟﻀﺮﺏ ،110/2:ﻭﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ.159
245
) (1ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﻄﻮﻳﻞ ،ﻭﻫﻮ ﺑﻼ ﻧﺴﺒﺔ ﰲ :ﺍﺭﺗﺸﺎﻑ ﺍﻟﻀﺮﺏ ،110/2:ﻭﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ،286/1:ﻭﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨـﺪﻯ:
ﺹ ،158ﻭﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ ،396/1:ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ.289/1:
) (2ﻳﻨﻈﺮ :ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ،3/2:ﻭﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ.5/2:
) (3ﺫﻫﺐ ﺍﻟﻜﻮﻓﻴﻮﻥ ﻭﺍﻟﺰﺟﺎﺝ)ﺕ311ﻫـ( ﻭﺍﻟﺴﲑﺍﰲ)ﺕ368ﻫـ( ﺇﱃ ﺃﻥﱠ ﺍﻻﺳﻢ ﺍﳌﻔﺮﺩ ﺍﻟﻨﻜﺮﺓ ﺍﳌﻨﻔﻲ "ﺑـﻼ" ﻣﻌـﺮﺏ
ﻭﻧﺴِﺐ ﺫﻟﻚ ﺇﱃ ﺳﻴﺒﻮﻳﻪ)ﺕ180ﻫـ( ،ﻭﺫﻫﺐ ﺃﻛﺜﺮ ﺍﻟﺒﺼﺮِﻳﲔ ﺇﱃ ﺃﻧﻪ ﻣﺒﲏ ﻋﻠـﻰ ﺍﻟﻔـﺘﺢ ﺍﻷﺧﻔـﺶ)ﺕ215ﻫــ(
ﻭﺍﳌﺎﺯﱐ)ﺕ249ﻫـ( ﻭﺍﳌﱪﺩ)ﺕ286ﻫـ( ﻭﺍﻟﻔﺎﺭﺳﻲ)ﺕ377ﻫـ( .ﻳﻨﻈﺮ :ﺍﻹﻧـﺼﺎﻑ ﰲ ﻣـﺴﺎﺋﻞ ﺍﳋـﻼﻑ366/1:
ﻭﺍﺭﺗﺸﺎﻑ ﺍﻟﻀﺮﺏ.164/2:
) (4ﺇﺫﺍ ﻛﺎﻥ ﺍﺳﻢ "ﻻ" ﲨﻊ ﻣﺆﻧﺚ ﺳﺎﳌﺎ ﻓﻔﻴﻪ ﺃﺭﺑﻌﺔ ﻣﺬﺍﻫﺐ .ﻳﻨﻈﺮ :ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ.8/2:
246
ﻭﻓﹸﻬِﻢ ﻣِﻦ ﻛﹶﻼﻣِﻪِ ﺃﻧﻬﺎ ﺇِﺫﹶﺍ ﻟﹶﻢ ﺗﺒﺎﺷِﺮِ ﺍﻟﻨﻜِﺮﺓﹶ ،ﺃﹶﻭ ﺗﻜﹶﺮﺭﺕ ﻻﹶ ﻳﺠِﺐ ﺍﻟﻨﺼﺐ ﺑِﻬﺎ ،ﻭﻫﻮ ﻛﹶـﺬﻟﻚ
ﻭﺳﻴﺄﺗِﻲ ﺣﻜﹾﻤﻪ) ،ﻓﹶﺈﻥﹾ ﻟﹶﻢ ﺗﺒﺎﺷِﺮﻫﺎ( ﺑِﺄﹶﻥﹾ ﻓﹸﺼِﻞﹶ ﺑﻴﻨﻬﻤﺎ ﺑِﻔﹶﺎﺻِﻞٍ ،ﺃﹶﻭ ﺑﺎﺷﺮﺕ ﻣﻌﺮِﻓﹶﺔﹰ )ﻭﺟﺐ ﺍﻟﺮﻓﹾﻊ (ﻋﻠﹶﻰ
]68ﻭ[ ﺍﻻِﺑﺘِﺪﺍﺀِ ﻟِﺰﻭﺍﻝِ ﻋِﻠﱠﺔِ /ﻋﻤﻠِﻬﺎ ،ﻭﻫِﻲ ﺍﺗِﱠﺼﺎﻟﹸﻬﺎ ﺑِﺎﻟﻨﻜِﺮﺓِ ﻭﺻﲑﻭﺭﺗِﻬﺎ ﻣﻌﻬﺎ ﻛﹶﺎﻟﺸﻲﺀِ ﺍﻟﻮﺍﺣِﺪِ )ﻭﻭﺟﺐ ﺗِﻜﺮﺍﺭ
ﻻﹶ ﳓﻮ :ﻻﹶ ﰲ ﺍﻟﺪﺍﺭِ ﺭﺟﻞﹲ ﻭﻻﹶ ﺍِﻣﺮﺃﹶﺓﹲ(.
ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻻﹶ ﻓِﻴﻬﺎ ﻏﹶﻮﻝﹲ ﻭﻟﹶﺎ ﻫﻢ ﻋﻨﻬﺎ ﻳﱰﹶﻓﹸﻮﻥﹶ ،(1)ﻭﻗﻮﻟﻚ :ﻻﹶ ﺯﻳﺪ ﰲ ﺍﻟﺪﺍﺭِ ،ﻭﻻﹶ ﻋﻤﺮﻭ) ،ﻭﺇِﻥﹾ
ﺗﻜﹶﺮﺭﺕ" (ﻻﹶ" ﻣﻊ ﻣﺒﺎﺷﺮﺓِ ﺍﻟﻨﻜِﺮﺓِ ،ﳓﻮ "ﻻﹶ ﺣﻮﻝﹶ ﻭﻻﹶ ﻗﹸﻮﺓﹶ") ،ﺟﺎﺯ ﺇِﻋﻤﺎﻟﹸﻬﺎ ،ﻭﺇِﻟﹾﻐﺎﺅﻫﺎ(.
ﻓﹶﺎﻹِﻋﻤﺎﻝﹸ) ،ﳓﻮ :ﻻﹶ ﺭﺟﻞﹶ ﰲ ﺍﻟﺪﺍﺭِ ،ﻭﻻﹶ ﺍِﻣﺮﺃﹶﺓﹲ( -ﺑِﻔﹶﺘﺢِ "ﺭﺟﻞٍ" ﻭﺭﻓﹾﻊِ "ﺍِﻣﺮﺃﹶﺓٍ" ﺑـﺎﻟﺘﻨﻮﻳﻦِ-
ﺇﻣﺎ ﻋﻠﹶﻰ ﺃﻥﱠ "ﻻﹶ" ﺍﻟﺜﹶﺎﻧِﻴﺔﹶ ،ﺑِﻤﻌﻨﻰ "ﻟﹶﻴﺲ ،"ﺃﹶﻭ ﺑِﺎﻟﻌﻄﹾﻒِ ﻋﻠﹶﻰ ﻣﺤﻞﱢ "ﻻﹶ" ﻣﻊ ﺍِﺳـﻤِﻬﺎ ،ﻭﻫـﻮ ﺭﻓﹾـ ﻊ
ﺑﺎﻻِﺑﺘِﺪﺍﺀِ ،ﻭﺗﻜﹸﻮﻥﹸ "ﻻﹶ" ﺍﻟﺜﹶﺎﻧِﻴﺔﹸ ﺯﺍﺋِﺪﺓﹰ ﺃﹶﻭ ﻧﺼﺒﻬﺎ ﺑِﺎﻟﺘﻨﻮِﻳﻦِ ﺑِﺎﻟﻌﻄﹾﻒِ ﻋﻠﹶﻰ ﻣﺤﻞﱢ ﺍِﺳﻤِﻬﺎ ﻭﺣـﺪﻩ ﻭﺟﻌـﻞِ
ﺍﻟﺜﹶﺎﻧِﻴﺔِ ﺯﺍﺋِﺪﺓﹰ ،ﺃﹶﻭ ﻓﹶﺘﺤﻬﺎ ﺑِﻼﹶ ﺗﻨﻮﻳﻦٍ ﻋﻠﹶﻰ ﺍﻹِﻋﻤﺎﻝِ ﻓِﻴﻬِﻤﺎ )ﻭﺇِﻥﹾ ﺷِﺌﹾﺖ ﻗﹸﻠﹾﺖ :(ﻋﻠﹶﻰ ﺍﻹِﻟﹾﻐﺎﺀِ )ﻻﹶ ﺭﺟﻞﹸ ﰲ
ﺍﻟﺪﺍﺭِ ﻭﻻﹶ ﺍِﻣﺮﺃﹶﺓﹲ( ،ﺑِﺮﻓﹾﻊِ ﺭﺟﻞٍ ﺑِﺎﻟﺘﻨﻮِﻳﻦِ ،ﺇﻣﺎﱠ ﻋﻠﹶﻰ ﺃﻥﱠ "ﻻ" ﺑِﻤﻌﻨﻰ "ﻟﹶﻴﺲ ،"ﻭﺍﻟﹾﻤﺮﻓﹸﻮﻉ ﺍِﺳﻤﻬﺎ ،ﻭﺍﻟﹾﺨﺒﺮ
ﻣﻘﹶﺪﺭ ،ﺃﹶﻭ ﻣﻬﻤﻠﹶﺔﹲ ﻭﺍﻟﹾﻤﺮﻓﹸﻮﻉ ﻣﺒﺘﺪﺃﹲ ﺳﻮﻏﹶﻪ ﺍﻟﻨﻔﹾﻲ ،ﻭﺍﳋﹶﺒﺮ ﻣﺤﺬﹸﻭﻑ ،ﻭﺑِﺮﻓﹾﻊِ ﺍِﻣـﺮﺃﹶﺓٍ ﺑـﺎﻟﺘﻨﻮِﻳﻦِ ﻋﻠﹶـﻰ
ﺍﻟﻮﺟﻬﻴﻦِ ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭﻳﻦِ ،ﺃﹶﻭ ﺑِﺎﻟﻌﻄﹾﻒِ ﻋﻠﹶﻰ ﺍﻷَﻭﻝِ ،ﻭﺑِﻔﹶﺘﺤِﻬﺎ ﺑِﻼﹶ ﺗﻨﻮﻳﻦِ ﻋﻠﹶﻰ ﺍﻹِﻋﻤﺎﻝِ ﻭﻻﹶ ﻧﺼﺐٍ ﻟِﻌﺪﻡِ ﻣﺎ
ﻳﻌﻄﹶﻒ ﻋﻠﻴﻪِ ،ﻭﺍﻟﹾﺤﺎﺻِﻞﹸ ﺃﻥﱠ ﰲ ﺍﻟﻨﻜِﺮﺓِ ﺑﻌﺪ" ﻻﹶ" ﺍﻟﺜﱠﺎﻧِﻴﺔِ ﺧﻤﺴﺔﹸ ﺃﹸﻭﺟﻪٍ ،ﺛﹶﻼﹶﺛﹶﺔﹲ ﻣﻊ ﻓﹶﺘﺢِ ﺍﻷُﻭﻟﹶﻰ ،ﻭﺍِﺛﹾﻨـﺎﻥِ
ﻣﻊ ﺭﻓﹾﻌِﻬﺎ) ،(2ﻭﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﺍِﺳﻢ" ﻻﹶ" ﻣﻔﹾﺮﺩﺍ ،ﻭﻧﻌِﺖ ﺑِﻤﻔﹾﺮﺩٍ ،ﻭﻟﹶﻢ ﻳﻔﹾﺼِﻞﹾ ﺑﻴﻨﻬﻤﺎ ﻓﹶﺎﺻِﻞﹲ ،ﳓﻮ :ﻻﹶ ﺭﺟـﻞﹶ
ﻇﹶﺮِﻳﻒ ﰲ ﺍﻟﺪﺍﺭِ ،ﺟﺎﺯ ﰲ ﺍﻟﺼﻔﹶﺔِ ﺍﻟﺮﻓﹾﻊ ﻋﻠﹶﻰ ﻣﻮﺿِﻊ" ﻻﹶ" ﻣﻊ ﺍِﺳﻤِﻬﺎ ،ﻓﹶﺈﻧﻬﻤﺎ ﰲ ﻣﻮﺿِﻊِ ﺭﻓﹾﻊِ ﺑِﺎﻻِﺑﺘِﺪﺍﺀِ،
ﻭﺍﻟﻨﺼﺐ ﻋﻠﹶﻰ ﻣﻮﺿِﻊِ ﺍِﺳﻤِﻬﺎ ،ﻓﹶﺈﻥﱠ ﻣﻮﺿِﻌﻪ ﻧﺼﺐ" ﺑﻼﹶ" ﺍﻟﻌﺎﻣِﻠﹶﺔِ ﻋﻤﻞﹶ "ﺇﻥﱠ" ،ﻭﺍﻟﻔﹶﺘﺢ ﻋﻠﹶﻰ ﺗﻘﹾﺪِﻳﺮِ ﺃﻧﻚ
ﺭﻛﱠﺒﺖ ﺍﻟﺼﻔﹶﺔﹶ ﻣﻊ ﺍﻟﹾﻤﻮﺻﻮﻑِ ﻛﹶﺘﺮﻛِﻴﺐِ ﺧﻤﺴﺔﹶ ﻋﺸﺮ ،ﺛﹸﻢ ﺃﹶﺩﺧﻠﹾﺖ " ﻻﹶ " ﻋﻠﹶﻴﻬِﻤﺎ ﻓﹶﺈﻥﹾ ﻓﹶﺼﻞﹶ ﺑﻴﻨﻬﻤـﺎ
ﻓﹶﺎﺻِﻞﹲ ،ﺃﹶﻭ ﻛﹶﺎﻧﺖِ ﺍﻟﺼﻔﹶﺔﹸ ﻏﹶﲑ ﻣﻔﹾﺮﺩﺓٍ ﺟﺎﺯ ﺍﻟﺮﻓﹾـﻊ ،ﻭﺍﻟﻨﺼﺐ ،ﻭﺍِﻣﺘﻨﻊ ﺍﻟﻔﹶﺘﺢ ،ﻓﹶﺎﻷﻭﻝﹸ ،ﳓﻮ :ﻻﹶ ﺭﺟﻞﹶ/
]68ﻅ[ ﰲ ﺍﻟﺪﺍﺭِ ﻇﹶﺮِﻳﻒ ﻭﻇﹶﺮِﻳﻔﹰﺎ ،ﻭﺍﻟﺜﱠﺎﱐ ،ﳓﻮ :ﻻﹶ ﺭﺟﻞﹶ ﻃﹶﺎﻟِﻊ ﺟﺒﻼﹰ ،ﻭﻃﹶﺎﻟِﻌﺎﹰ ﺟﺒﻼﹰ) (3ﻭﻗﹶﺪ ﺗـﺪﺧﻞﹸ ﻫﻤـﺰﺓﹸ
) (4
ﺍﻻِﺳﺘِﻔﹾﻬﺎﻡِ ﻋﻠﹶﻰ ﺍﻟﻨﺎﻓِﻴﺔِ ﻟِﻠﺠِﻨﺲِ ﻭﻳﻜﻮﻥﹸ ﻋﻤﻠﹸﻬﺎ ﺑﺎﻗﻴﺎ ﳓﻮ :ﺃﹶﻻﹶ ﺭﺟﻞﹶ ﰲ ﺍﻟﺪﺍﺭِ؟
) (1ﺍﻟﺼﺎﻓﺎﺕ.47
) (2ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ.366/1:
) (3ﻳﻨﻈﺮ :ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ.372/1:
) (4ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﺑﻦ ﺍﻟﻨﺎﻇﻢ :ﺹ.191
247
ﻭﻳﺠﻮﺯ ﺣﺬﹾﻑ ﺧﺒﺮ" ﻻﹶ" ﻫﺬِﻩِ ﺇِﺫﹶﺍ ﺩﻝﱠ ﻋﻠﻴﻪِ ﺩﻟِﻴﻞﹲ ﻋِﻨﺪ ﺍﳊِﺠﺎﺯِﻳِﲔ ،ﻭﻳﺠِﺐ ﻋِﻨـﺪ ﺍﻟﺘﻤِﻴﻤِـﻴِ
ﲔ
ﻭﺍﻟﻄﱠﺎﺋِﻴِﲔ ،(1)ﳓﻮ :ﺃﹶﻥﹾ ﻳﻘﹶﺎﻝﹶ :ﻫﻞﹾ ﻣِﻦ ﺭﺟﻞٍ ﻗﹶﺎﺋِﻢٍ؟ ،ﻓﹶﻴﻘﹶﺎﻝﹸ :ﻻﹶ ﺭﺟـﻞﹶ ،ﺳـﻮﺍﺀً ﰲ ﺫﹶﻟِـﻚ ﺍﻟﻈﱠـﺮﻑ
ﻭﺍﻟﹾﻤﺠﺮﻭﺭ ﻭﻏﹶﲑﻫﻤﺎ ،ﻗﺎﻝ ﺗﻌﺎﱃ :ﻭﻟﹶﻮ ﺗﺮﻯ ﺇِﺫﹾ ﻓﹶﺰِﻋﻮﺍﹾ ﻓﹶﻠﹶﺎ ﻓﹶﻮﺕ (2) ﺃﻱ :ﻟﹶﻬﻢ] ،ﻭﻗﻮﻟـﻪ ﺗﻌـﺎﱃ[
) (5
) :(3ﻗﹶﺎﻟﹸﻮﺍﹾ ﻟﹶﺎ ﺿﻴﺮ (4) ﺃﻱ :ﻋﻠﻴﻨﺎ ،ﻭﺃﻣﺎ ﺇِﺫﹶﺍ ﺟﻬِﻞﹶ ﻓﹶﻼ ﻳﺠِﻴﺰ ﺃﹶﺣﺪ ﺣﺬﻓﹶﻪ.
248
ﺑــﺎﺏ ﺍﻟﹾﻤﻨـﺎﺩﻯ
-ﺑﻔﹶﺘﺢِ ﺍﻟﺪﺍﻝِ -ﻭﻫﻮ ﺍﻟﹾﻤﻄﻠﹸﻮﺏ ﺇِﻗﹾﺒﺎﻟﹸﻪ ﺑِﺤﺮﻑٍ ﻣِﻦ ﺣﺮﻭﻑِ ﺍﻟﻨﺪﺍﺀِ) (1ﺍﻟﱠﺘِﻲ ﻫﻲ ﻧﺎﺋِﺒﺔﹲ ﻋﻦ ﻓِﻌﻞٍ ﻻﹶ
ﻳﻈﹾﻬﺮ ﺃﹶﺑﺪﺍ؛ ﻷﻧﻪ ﻟﹶﻮ ﻇﹶﻬﺮ ﻟﹶﻜﹶﺎﻥﹶ ﺧﺒﺮﺍ ،ﻭﺍﻟﻨﺪﺍﺀُ ﻃﹶﻠﹶﺐ ،ﻭﺣﺮﻭﻓﹸﻪ ﺛﹶﻤﺎﻧﻴﺔﹲ) :(2ﺍﻟﹾﻬﻤﺰﺓﹸ ،ﻭﺃﻱ ﻣﻘﹾـﺼﻮﺭﺗﺎﻥِ،
ﻭﻣﻤﺪﻭﺩﺗﺎﻥِ ،ﻭ"ﻳﺎ" ،ﻭ"ﺃﻳﺎ" ،ﻭ"ﻫﻴﺎ" ،ﻭ"ﻭﺍ" ،ﻭﺗﺨﺘﺺ" ﻭﺍ" ﺑﺎِﻟﻨﺪﺑﺔِ ،ﻭﻗﹶﺪ ﺗﺴﺘﻌﻤﻞﹸ "ﻳـﺎ" ﰲ ﺍﻟﻨﺪﺑـﺔِ
ﺑِﺸﺮﻁِ ﺃﹶﻣﻦِ ﺍﻟﻠﱡﺒﺲِ ،ﻓﺎﻟﹾﻬﻤﺰﺓﹸ ﺍﻟﹾﻤﻘﹾﺼﻮﺩﺓﹸ ﻟِﻠﻘﹶﺮِﻳﺐِ ،ﻭﺍﻟﺒﻘِﻴﺔﹸ ﻟِﻠﺒﻌِﻴﺪِ ﺃﹶﻭ ﻧﺤﻮِﻩِ ﻛﺎﻟﹾﻤﺘﻐﺎﻓِﻞِ ،ﻭﺍﻟﻨﺎﺋِﻢِ ،ﻭﻗِﻴـﻞﹶ
ﺇِﻥﱠ" :ﻳﺎ" ﻟِﻠﻘﹶﺮِﻳﺐِ ،ﻭﺍﻟﺒﻌِﻴﺪِ ،ﻭ"ﺃﻱ "ﻟِﻠﻘﹶﺮِﻳﺐِ ،ﻭﺍﻟﹾﻬﻤﺰﺓﹸ ﻟِﻤﺎ ﻫﻮ ﺃﹶﻗﹾﺮﺏ ﻭ"ﺃﻳﺎ" ﻟِﻠﺒﻌِﻴﺪِ ،ﻭ"ﻫﻴﺎ" ﻟِﻤﺎ ﻫـﻮ
ﺃﹶﺑﻌﺪ ،ﻭﻗﻴﻞﹶ ﻏﲑ ﺫﻟﻚ (3)ﻭﺃﹶﺟﻤﻊ ﺍﻟﻨﺤﻮِﻳﻮﻥﹶ ﻋﻠﹶﻰ ﺟﻮﺍﺯِ ﻧِﺪﺍﺀِ ﺍﻟﻘﹶﺮِﻳﺐِ ﺑِﻤﺎ ﻟِﻠﺒﻌِﻴﺪِ) (4ﺗﻮﻛِﻴﺪﺍ ،ﻭﺃﹶﺟﻤﻌﻮﺍ
ﺃﹶﻳﻀﺎ ﻋﻠﹶﻰ ﻣﻨﻊِ ﺍﻟﻌﻜﹾﺲِ) ،(5ﻭﻳﺠﻮﺯ ﺣﺬﹾﻑ ﺣﺮﻑِ ﺍﻟﻨﺪﺍﺀِ ،ﳓﻮ ]ﻗﻮﻟﻪ ﺗﻌﺎﱃ[ ):(6ﻳﻮﺳﻒ ﺃﹶﻋﺮِﺽ ﻋﻦ
ﻫـﺬﹶﺍ (7)ﺳﻨﻔﹾﺮﻍﹸ ﻟﹶﻜﹸﻢ ﺃﹶﻳﻬﺎ ﺍﻟﺜﱠﻘﹶﻠﹶﺎﻥِ ،(8) ﻭﺗﻮﺑﻮﺍﹾ ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ ﺟﻤِﻴﻌﺎﹰ ﺃﹶﻳﻬﺎ ﺍﻟﹾﻤﺆﻣِﻨﻮﻥﹶ ،(9)ﺇﻻﱠ ﻣﻊ
ﺍِﺳﻢِ ﺍﻟﹾﺠِﻨﺲِ ﻭﻟﹶﻮ ﻟِﻤﻌﻴﻦٍ ،ﻭِﺍﺳﻢِ ﺍﻹِﺷﺎﺭﺓِ) ،(10ﻭﺍﻟﹾﻤﺴﺘﻐﺎﺙِ ،ﻭﺍﻟﹾﻤﻨﺪﻭﺏِ ﻭﺍﻟﹾﻤﻨﺎﺩﻯ ﺍﻟﺒﻌِﻴﺪِ ،ﻭﺍِﺳـﻢِ ﺍﷲِ
ﺗﻌﺎﱃ ﺇِﺫﹶﺍ ﻟﹶﻢ ﻳﻌﻮﺽ ﰲ ﺁﺧﺮِﻩِ ﺍﻟﹾﻤِﻴﻢ ﺍﻟﹾﻤﺸﺪﺩﺓﹸ ﻭﻣﺎ ﺳﻤِﻊ ﻣِﻦ ﺫﹶﻟِﻚ ﻓﹶﻬﻮ ﻗﹶﻠِﻴﻞﹲ ﺃﹶﻭ ﻣﺆﻭﻝﹲ.
)ﺍﻟﹾﻤﻨﺎﺩﻯ ﺧﻤﺴﺔﹸ ﺃﹶﻧﻮﺍﻉٍ(:
) (1ﺍﻟﻨﺪﺍﺀ ﻭﺍﻟﻨﺪﺍ ﻟﻐﺔﹰ :ﺍﻟﺼﻮﺕ .ﻳﻨﻈﺮ :ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ،ﻭﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ :ﻣﺎﺩﺓ )ﻧﺪﻯ(.
) (2ﻳﻨﻈﺮ ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ.4/4:
) (3ﺫﻫﺐ ﺍﳌﱪﺩ )ﺕ286ﻫـ( ﺇﱃ ﺃﻥ "ﻳﺎ" ﻟﻠﻘﺮﻳﺐ ﻭﺍﻟﺒﻌﻴﺪ ،ﻭ"ﺃﻱ "ﻭﺍﳍﻤﺰﺓ ﻟﻠﻘﺮﻳﺐ ﻭ"ﺃﻳﺎ" ﻭ"ﻫﻴﺎ" ﻟﻠﺒﻌﻴﺪ ،ﻭﺫﻫﺐ ﺍﺑﻦ
ﺑﺮﻫﺎﻥ )ﺕ456ﻫـ( ﺇﱃ ﺃﻥ "ﺃﻳﺎ" ﻭ"ﻫﻴﺎ" ﻟﻠﺒﻌﻴﺪ ،ﻭﺍﳍﻤﺰﺓ ﻟﻠﻘﺮﻳﺐ ﻭ"ﺃﻱ "ﻟﻠﻤﺘﻮﺳﻂ ،ﻭ"ﻳﺎ" ﻟﻠﺠﻤﻴﻊ .ﻳﻨﻈـﺮ :ﺣﺎﺷـﻴﺔ
ﺍﻟﺼﺒﺎﻥ.199/3:
) (4ﻭﻫﻴﺎ ...ﻟﻠﺒﻌﻴﺪ .ﺳﺎﻗﻄﺔ ﻣﻦ )ﻫـ(.
) (5ﻳﻨﻈﺮ :ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ.199/3:
) (6ﺇﺿﺎﻓﺔ ﻳﻘﺘﻀﻴﻬﺎ ﺍﻟﺴﻴﺎﻕ.
) (7ﻳﻮﺳﻒ ،ﻣﻦ ﺍﻵﻳﺔ ،29ﻭﲤﺎﻣﻬﺎ :ﻳﻮﺳﻒ ﺃﹶﻋﺮِﺽ ﻋﻦ ﻫـﺬﹶﺍ ﻭﺍﺳﺘﻐﻔِﺮِﻱ ﻟِﺬﹶﻧﺒِﻚِ ﺇِﻧﻚِ ﻛﹸﻨﺖِ ﻣِﻦ ﺍﻟﹾﺨﺎﻃِﺌِﲔ.
) (8ﺍﻟﺮﲪﻦ.31
) (9ﺍﻟﻨﻮﺭ ،ﻣﻦ ﺍﻵﻳﺔ ،31ﻳﻨﻈﺮ ﲤﺎﻣﻬﺎ :ﺹ.72
) (10ﺍﺧﺘﻠﻒ ﺍﻟﻜﻮﻓﻴﻮﻥ ﻭﺍﻟﺒﺼﺮﻳﻮﻥ ﰲ ﺍﺳﻢ ﺍﳉﻨﺲ ﲟﻌﲔ ﻭﺍﺳﻢ ﺍﻹﺷﺎﺭﺓ ﺇﺫﺍ ﻧﻮﺩﻳﺎ ،ﻫﻞ ﳚﺐ ﺫﻛﺮ ﺣﺮﻑ ﺍﻟﻨﺪﺍﺀ ﺃﻭ ﳚﻮﺯ
ﺫﻛﺮﻩ ﻭﳚﻮﺯ ﺣﺬﻓﻪ؟ .ﻳﻨﻈﺮ :ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ.14/4:
249
)ﺍﻟﹾﻤﻔﹾﺮﺩ ﺍﻟﻌﻠﹶﻢ ،(ﻭﺍﻟﹾﻤﺮﺍﺩ ﺑﺎﻟﹾﻤﻔﹾﺮﺩِ ﻫﻨﺎ ﻭﰲ /ﺑﺎﺏِ ﻻﹶ ﻣﺎ ﻟﹶﻴﺲ ﻣﻀﺎﻓﹰﺎ ،ﻭﻻﹶ ﻣﺸﺒﻬﺎ ﺑِﻪِ ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ ]69ﻭ[
)ﻭﺍﻟﻨﻜِﺮﺓﹸ ﺍﻟﹾﻤﻘﹾﺼﻮﺩﺓﹸ( ﺑِﺎﻟﻨﺪﺍﺀِ ﺩﻭﻥﹶ ﻏﹶﲑِﻫﺎ) ،ﻭﺍﻟﻨﻜِﺮﺓﹸ ﻏﹶﲑ ﺍﻟﹾﻤﻘﹾﺼﻮﺩﺓِ( ﺑِﺎﻟﺬﱠﺍﺕِ ،ﻭﺇﻧﻤـﺎ ﺍﻟﹾﻤﻘﹾـﺼﻮﺩ
ﻭﺍﺣِﺪ ﻣِﻦ ﺇِﻳﺮﺍﺩِﻫﺎ ﻭﺍﻟﹾﻤﻀﺎﻑ ﺇﱃ ﻏﹶﲑﻩِ) ،ﻭﺍﻟﹾﻤﺸﺒﻪ ﺑِﺎﻟﹾﻤﻀﺎﻑِ(.
)ﻓﹶﺄﻣﺎ ﺍﻟﹾﻤﻔﹾﺮﺩ ﺍﻟﻌﻠﹶﻢ ﻭﺍﻟﻨﻜِﺮﺓﹸ ﺍﻟﹾﻤﻘﹾﺼﻮﺩﺓﹸ ﻓﻴﺒﻨﻴﺎﻥِ ﻋﻠﹶﻰ ﺍﻟﻀﻢ ﻣِﻦ ﻏﹶـﲑِ ﺗﻨـﻮِﻳﻦٍ( ﰲ ﺣﺎﻟﹶـﺔِ
ﺍﻻِﺧﺘِﻴﺎﺭِ) ،(1ﻟﹶﻮ ﻗﹶﺎﻝﹶ ﻳﺒﻨﻴﺎﻥِ ﻋﻠﹶﻰ ﻣﺎ ﻳﺮﻓﹶﻌﺎﻥِ ﺑِﻪِ ﻟﹶﻜﹶﺎﻥﹶ ﺃﹶﺣﺴﻦ ﻟِﻴﺪﺧﻞﹶ ﻓِﻴﻪِ ،ﳓﻮ :ﻳﺎ ﺯﻳﺪﺍﻥِ ،ﻭﻳﺎ ﺭﺟـﻼﹶﻥِ
ﺑِﺎﻷَﻟِﻒِ ،ﻭﻳﺎ ﺯﻳﺪﻭﻥﹶ ﻭﻳﺎ ﻣﺴﻠِﻤﻮﻥﹶ ﺑِﺎﻟﻮﺍﻭِ.
ﻓﺎﻟﹾﻤﻔﹾﺮﺩ ﺍﻟﻌﻠﹶﻢ) ﳓﻮ :ﻳﺎ ﺯﻳﺪ ،(ﻭﻳﺎ ﻣﻮﺳﻰ ،ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻳﺎ ﻧﻮﺡ ﻗﹶﺪ ﺟﺎﺩﻟﹾﺘﻨﺎ ،(2)ﻭﺍﻟﻨﻜِﺮﺓﹸ
ﺍﻟﹾﻤﻘﹾﺼﻮﺩﺓﹸ) ،ﳓﻮ :ﻳﺎ ﺭﺟﻞﹸ( ،ﻭﻳﺎ ﻗﹶﺎﺽٍ ﻟﹸﻤﻌﻴﻦٍ ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻳﺎ ﺟِﺒﺎﻝﹸ ﺃﹶﻭﺑِﻲ ﻣﻌﻪ ،(3) ﻫﺬﹶﺍ ﺇِﺫﹶﺍ ﻟﹶـ ﻢ
ﺗﻜﹸﻦِ ﺍﻟﻨﻜِﺮﺓﹸ ﺍﻟﹾﻤﻘﹾﺼﻮﺩﺓﹸ ﻣﻮﺻﻮﻓﹶﺔﹰ ،ﻓﹶﺈِﻥﹾ ﻛﹶﺎﻧﺖ ﻣﻮﺻﻮﻓﹶﺔﹰ ﺟﺎﺯ ﻧﺼﺒﻬﺎ ،ﺗﻘﻮﻝ :ﻳﺎ ﺭﺟﻼﹰ ﻛﹶﺮِﻳﻤـﺎ ﺃﹶﻗﹾﺒِـﻞﹾ
ﻓﹶﻘﹾﺪ .ﻗﹶﺎﻝﹶ ﰲ ﺍﻟﺘﺴﻬِﻴﻞِ» :ﻭﻳﺠﻮﺯ ﻧﺼﺐ ﻣﺎ ﻭﺻِﻒ ﻣِﻦ ﻣﻌﺮﻑٍ ﺑِﻘﹶﺼﺪٍ ﻭﺇِﻗﹾﺒﺎﻝٍ«) (4ﻭﺣﻜﹶﺎﻩ ﰲ ﺷـﺮﺣِ ِﻪ
ﻋﻦِ ﺍﻟﻔﹶﺮﺍﺀِ ﻭﺃﻳﺪﻩ ﺑِﻤﺎ ﺭﻭِﻱ ﻣِﻦ ﻗﻮﻟﻪ -ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ -ﰲ ﺳﺠﻮﺩِﻩِ»:ﻳﺎ ﻋﻈِﻴﻤﺎ ﻳﺮﺟﻰ ﻟِﻜﹸـﻞﱢ
) (5
ﻋﻈِﻴﻢٍ«.
ﻫﺬﹶﺍ ﺣﻜﹾﻢ ﺍﻟﻨﻮﻋﻴﻦِ ﺍﻷﻭﻟﹶﻴﻦِ) ،ﻭﺍﻟﺜﱠﻼﹶﺛﹶﺔﹸ ﺍﻟﺒﺎﻗِﻴﺔﹸ( ﺍﻟﱠﺘِﻲ ﻫِﻲ :ﺍﻟﻨﻜِﺮﺓﹸ ﻏﹶﲑ ﺍﳌﹶﻘﹾﺼﻮﺩﺓِ ،ﻭﺍﳌﹸـﻀﺎﻑ
ﻭﺍﳌﹸﺸﺒﻪ ﺑﺎﳌﹸﻀﺎﻑِ )ﻣﻨﺼﻮﺑﺔﹲ( ﻭﺟﻮﺑﺎ)ﻻﹶ ﻏﹶﲑ ،(ﺃﹶﻱ :ﻻﹶ ﻳﺠﻮﺯ ﻓِﻴﻬﺎ ﻏﹶﲑ ﺍﻟﻨﺼﺐِ) ،(6ﻭﺣﻖ ﻛﹸﻞﱢ ﻣﻨـﺎﺩﻯ
ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣﻨﺼﻮﺑﺎ؛ ﻷﻧﻪ ﻣﻔﹾﻌﻮﻝﹲ ،ﻭﻟﹶﻜِﻦ ﺍﻟﻨﺼﺐ ﻻﹶ ﻳﻈﹾﻬﺮ ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﺍﻟﹾﻤﻨﺎﺩﻯ ﻣﺒﻨِﻴﺎ ،ﻭﺇﻧﻤﺎ ﻳﻜﹸﻮﻥﹸ ﻣﺒﻨِﻴـﺎ
ﺇِﺫﹶﺍ ﺃﹶﺷﺒﻪ ﺍﻟﻀﻤِﲑ ﺑِﺄﹶﻥﹾ ﺣﻞﱠ ﻣﺤﻠﱠﻪ(7)؛ ﻷﻥﱠ ﺍﻷَﺻﻞﹶ :ﺃﹶﺩﻋـﻮﻙ ،ﻭﺃﺩﻋـﻮﻙِ ،ﺃﹶﺩﻋﻮﻛﹸﻤـﺎ ،ﻭﺃﹶﺩﻋـﻮﻛﹸﻢ،
ﻭﺃﺩﻋﻮﻛﹸﻦ.
ﻭﺇِﺫﹶﺍ ﻛﹶﺎﻧﺖ ﻧﻜِﺮﺓﹰ ﻏﹶﻴﺮ ﻣﻘﹾﺼﻮﺩﺓٍ ،ﺃﹶﻭ ﻣﻀﺎﻓﹰﺎ ،ﺃﹶﻭ ﺷﺒِﻴﻬﺎ ﺑِﻪِ ﻟﹶﻢ ﻳﻜﹸﻦ ﺗﻘﹾﺪِﻳﺮ ﺍﻟﻀﻤِﲑِ ﰲ ﻣﻮﺿِﻌِﻪِ؛
ﻷﻥﱠ ﺍﻟﻀﻤِﲑ ﻻﹶ ﻳﻜﹸﻮﻥﹸ ﻧﻜِﺮﺓﹰ ﻏﹶﲑ ﻣﻘﹾﺼﻮﺩﺓٍ ،ﻭﻻﹶ ﻣﻀﺎﻓﹰﺎ ،ﻭﻻﹶ ﺷﺒِﻴﻬﺎ ﺑِﻪِ ﻓﹶﺘﻌﻴﻦ ﺍﻹِﻋﺮﺍﺏ.
) (1ﺫﻫﺐ ﺍﻟﻜﻮﻓﻴﻮﻥ ﺇﱃ ﺃﻥ ﺍﻻﺳﻢ ﺍﳌﻨﺎﺩﻯ ﺍﳌﻌﺮﻑ ﺍﳌﻔﺮﺩ ﻣﻌﺮﺏ ﻣﺮﻓﻮﻉ ﺑﻐﲑ ﺗﻨﻮﻳﻦ ،ﻭﺫﻫﺐ ﺍﻟﻔﺮﺍﺀ)ﺕ207ﻫــ( ﻣـﻦ
ﺍﻟﻜﹸﻮﻓِﻴﲔ ﺇﱃ ﺃﻧﻪ ﻣﺒﲏ ﻋﻠﻰ ﺍﻟﻀﻢ،ﻭﺫﻫﺐ ﺍﻟﺒﺼﺮﻳﻮﻥ ﺇﱃ ﺃﻧﻪ ﻣﺒﲏ ﻋﻠﻰ ﺍﻟﻀﻢ .ﻳﻨﻈﺮ:ﺍﻹﻧﺼﺎﻑ ﰲ ﻣﺴﺎﺋﻞ ﺍﳋﻼﻑ.323/1:
) (2ﻫﻮﺩ ،ﻣﻦ ﺍﻵﻳﺔ ،32ﻭﲤﺎﻣﻬﺎ :ﻗﹶﺎﻟﹸﻮﺍﹾ ﻳﺎ ﻧﻮﺡ ﻗﹶﺪ ﺟﺎﺩﻟﹾﺘﻨﺎ ﻓﹶﺄﹶﻛﹾﺜﹶﺮﺕ ﺟِﺪﺍﻟﹶﻨﺎ ﻓﹶﺄﹾﺗﻨِﺎ ﺑِﻤﺎ ﺗﻌِﺪﻧﺎ ﺇِﻥ ﻛﹸﻨﺖ ﻣِﻦ ﺍﻟﺼﺎﺩِﻗِﲔ.
) (3ﺳﺒﺄ ،ﻣﻦ ﺍﻵﻳﺔ ،10ﻳﻨﻈﺮ ﲤﺎﻣﻬﺎ :ﺹ.185
) (4ﻳﻨﻈﺮ :ﺍﻟﺘﺴﻬﻴﻞ :ﺹ.180
) (5ﱂ ﺃﻋﺜﺮ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﻓﻴﻤﺎ ﺗﻮﻓﺮ ﻟﺪﻱ ﻣﻦ ﻣﺼﺎﺩﺭ.
) (6ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ.237/2:
) (7ﺑﺄﻥ ﺣﻞﱠ ﳏﻠﱠﻪ .ﺳﺎﻗﻄﺔ ﻣﻦ )ﻫـ(.
250
ﻭﺍﻟﻔﹶﺮﻕ ﺑﻴﻦ ﺍﻟﻨﻜِﺮﺓِ ﺍﻟﹾﻤﻘﹾﺼﻮﺩﺓِ ،ﻭﻏـﲑِﻫﺎ ﺃﻧﻚ ﺇِﺫﹶﺍ ﺭﺃﹶﻳﺖ ﺟﻤﺎﻋﺔﹰ ﻟﹶﻢ ﺗﺪﺭِ ﺃﹶﺳﻤﺎﺀَﻫﻢ ،ﻭﺃﹶﺭﺩﺕ ﻭﺍﺣِﺪﺍ/
]69ﻅ[ ﺑﻌﻴﻨِﻪِ ﻓﹶﻘﹸﻠﹾﺖ :ﻳﺎ ﺭﺟﻞﹸ ﻓﹶﺈﻥﹾ ﺃﹶﺟﺎﺑﻚ ﻏﹶﲑﻩ ﻟﹶﻢ ﻳﺤﺼﻞِ ﺍﻟﻘﹶﺼﺪ ،ﻓﹶﺎﻟﻘﹶﺼﺪ ﻫﻮ ﺍﻟﱠﺬِﻱ ﻳﻌﺮﻑ ﻭﻳﻮﺟِﺐ ﺍﻟﻀﻢ
ﻓﹶﺎﻟﻨﻜِﺮﺓﹸ ﺍﻟﹾﻤﻘﹾﺼﻮﺩﺓﹸ ﻧﺤﻮ ﻗﹶﻮﻝِ ﺍﻟﻮﺍﻋِﻆِ :ﻳﺎ ﻏﹶﺎﻓِﻼﹰ ﻭﺍﻟﹾﻤﻮﺕ ﻳﻄﹾﻠﹸﺒﻪ ،ﺇِﺫﹶﺍ ﻟﹶﻢ ﻳﻘﹾﺼِﺪ ﻏﹶﺎﻓِﻼﹰ ﺑِﻌﻴﻨِﻪِ.
ﻭﺍﻟﹾﻤﻀﺎﻑ ﳓﻮ :ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﷲِ
ﻭﺍﻟﹾﻤﺸﺒﻪ ﺑِﺎﻟﹾﻤﻀﺎﻑِ :ﻭﻫﻮ ﻣﺎ ﺍِﺗﺼﻞﹶ ﺑِﻪِ ﺷﻲﺀٌ ﻣِﻦ ﺗﻤﺎﻡِ ﻣﻌﻨﺎﻩ ،ﻭﻫﻮ ﺍﻟﱠﺬِﻱ ﻳﻜﹸﻮﻥﹸ ﺑِﻪِ ﺍﻟﺘﻤﺎﻡ ،ﺇِﻣﺎ
ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺍِﺳﻤﺎ ﻣﺮﻓﹸﻮﻋﺎ ﺑِﺎﻟﹾﻤﻨﺎﺩﻯ ،ﻛﻘﻮﻟِﻚ :ﻳﺎ ﻣﺤﻤﻮﺩﺍ ﻓِﻌﻠﹸﻪ ،ﻭﻳﺎ ﺣﺴﻨﺎ ﻭﺟﻬﻪ ،ﻳﺎ ﺟﻤِﻴﻼﹰ ﻓِﻌﻠﹸﻪ ،ﻳﺎ
ﻛﹶﺜِﲑﺍ ﺑِﺮﻩ ،ﺃﹶﻭ ﻣﻨﺼﻮﺑﺎ ﺑِﻪِ ،ﻛﻘﻮﻟِﻚ :ﻳﺎ ﻃﹶﺎﻟِﻌﺎ ﺟﺒﻼﹰ ،ﺃﹶﻭ ﻣﺨﻔﹸﻮﺿﺎ ﺑِﺨﺎﻓِﺾٍ ﻣﺘﻌﻠﱢﻖٍ ﺑِﻪِ ،ﻛﹶﻘﻮﻟِـﻚ :ﻳـﺎ
ﺭﺍﻓِﻘﹰﺎ ﺑِﺎﻟﻌِﺒﺎﺩِ ،ﻭﻳﺎ ﺧﻴﺮﺍ ﻣِﻦ ﺯﻳﺪٍ ،ﺃﹶﻭ ﻣﻌﻄﹸﻮﻓﹰﺎ ﻋﻠﹶﻴﻪِ ﻗﹶﺒﻞﹶ ﺍﻟﻨﺪﺍﺀِ ﻛﻘﻮﻟِﻚ :ﻳﺎ ﺛﹶﻼﹶﺛﹶﺔﹰ ﻭﺛﹶﻼﹶﺛِﲔ ،ﻓِﻴﻤﻦ ﺳﻤﻴﺘﻪ
ﺑِﺬﹶﻟِﻚ .ﻭﻳﺠﻮﺯ ﰲ ﺇِﺿﺎﻓِﻲ ﺍﻟﹾﻤﻨﺎﺩﻯ) (1ﺃﹶﻥﹾ ﻳﻔﹾﺘﺢ ﻓﹶﺘﺤﺔﹶ ﺇِﺗﺒﺎﻉٍ ،ﻭﺫﹶﻟِﻚ ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﻋﻠﹶﻤﺎ ﻣﻔﹾﺮﺩﺍ ﻣﻮﺻـﻮﻓﹰﺎ
"ﺑﺎﺑﻦ" ﻣﺘﺼِﻼﹰ ﺑِﻪِ ﻣﻀﺎﻑ ﺇﱃ ﻋﻠﹶﻢٍ ،ﻛﻘﻮﻟِﻚ :ﻳﺎ ﺯﻳﺪ ﺑﻦ ﻋﻤﺮٍﻭ ،ﻭﻫﻮ ﺍﻟﹾﻤﺨﺘﺎﺭ ﻋِﻨﺪ ﺍﻟﹾﺠﻤﻬﻮﺭِ) ،(2ﻭﺇِﺫﹶﺍ
ﺗﻜﹶﺮﺭ ﻣﻀﺎﻓﹰﺎ ،ﳓﻮ :ﻳﺎ ﺳﻌﺪ ﺳﻌﺪ ﺍﻷﻭﺱِ).(3
ﻓﹶﺎﻟﺜﱠﺎﱐ ﻭﺍﺟِﺐ ﺍﻟﻨﺼﺐِ ،ﻭﺍﻟﻮﺟﻬﺎﻥِ ﰲ ﺍﻷﻭﻝِ.
ﻭﺇِﺫﹶﺍ ﺃﹶﺭﺍﺩﻭﺍ ﻧِﺪﺍﺀَ ﻣﺎ ﻓِﻴﻪِ ﺍﻷَﻟِﻒ ﻭﺍﻟﻼﱠﻡ ﻓﹶﻼﹶﺑﺪ ﺃﹶﻥﹾ ﻳﺄﹾﺗﻮﺍ ﺑِﺤﺎﺟِﺰٍ ﺑِﻴﻨﻬﻤﺎ "ﻛﹶﺄﹶﻱ "ﻭ"ﺃﹶﻳـﺔﹸ" ﻭﻫـﺬﹶﺍ
ﻧﺤﻮ :ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺮﺟﻞﹸ ،ﻭﻳﺎ ﺃﹶﻳﺘﻬﺎ ﺍﻟﹾﻤﺮﺃﺓﹸ ،ﻭﻳﺎ ﻫﺬﹶﺍ ﺍﻟﺮﺟﻞﹸ ،ﻭﺍﻷَﻛﹾﺜﹶﺮ ﺃﹶﻥﹾ ﻳﺤﺠﺰ" (4)ﺑﺄﹶﻱ "ﻭ"ﺃﻳﺔﹸ" ،ﻭ"ﺃﹶﻱ"
ﻣﻨﺎﺩﻯ ﻭ"ﻫﺎ" ﺻِﻠﹶﺔﹲ ﻭﺗﻨﺒِﻴﻪ ،ﻭ"ﺍﻟﺮﺟﻞﹸ" ﻧﻌﺖ ﻻﹶﺭﻡ)" (5ﻷﻱ ،"ﻭﻻﹶ ﻳﺠﻮﺯ ﻓِﻴﻪِ ﺇِﻻﱠ ﺍﻟﺮﻓﻊ؛ ﻷﻧﻪ ﺍﻟﹾﻤﻘﹾﺼﻮﺩ
ﺑِﺎﻟﻨﺪﺍﺀِ) (6ﻭﻻﹶ ﻳﺠﻮﺯ ﺇِﺩﺧﺎﻝﹸ ﺣﺮﻑِ ﺍﻟﻨﺪﺍﺀِ ﻋﻠﹶﻰ ﻣﺎ ﻓِﻴﻪِ ﺍﻷَﻟِﻒ ﻭﺍﻟﻼﱠﻡ ،ﺇِﺫﹾ ﻻﹶ ﻳﻌﺮﻑ ﺍﻻِﺳﻢ ﻣِﻦ ﻭﺟﻬﲔِ
251
ﺇِﻻﱠ ﻋﻠﹶﻰ ﺍِﺳﻢِ ﺍﷲِ ﺗﻌﺎﱃ) ،(1ﻭﺍﻷَﻛﹾﺜﹶﺮ ﺃﹶﻥﹾ ﻳﺤﺬﹶﻑ ﺣﺮﻑ ﺍﻟﻨﺪﺍﺀِ ﻭﻳﻌﻮﺽ ﻋﻨﻪ ﺍﻟﹾﻤِﻴﻢ ﺍﻟﹾﻤﺸﺪﺩﺓﹸ ،ﻭﻻﹶ ﻳﺠﻮﺯ
ﺍﻟﹾﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ) ،(2ﻭﻗﹶﺪ ﺟﻤِﻊ ﺿﺮﻭﺭﺓﹰ ﰲ ﻗﻮﻟﻪِ:
) (3
ـﺎ
ـﻮﻝﹸ :ﻳ ـﺎ ﺍﻟﻠﱠﻬ ـﻢ ،ﻳ ـﺎ ﺍﻟﻠﱠﻬﻤـ ﺃﹶﻗﹸـ ﺇﻧــﻲ ﺇِﺫﹶﺍ ﻣــﺎ ﺣــﺪﺙﹲ ﺃﹶﻟﹶﻤــﺎ
]70ﻭ[ ﻭﺇِﻻﱠ ﻋﻠﹶﻰ ﺍﻟﹾﺠﻤﻞِ ﺍﻟﹾﻤﺤﻜِﻴﺔِ ،ﻭﻣﺎ ﺳﻤِﻲ ﺑِﻪِ ﻣِﻦ ﻣﻮﺻﻮﻝٍ ﻣﺒﺪﻭﺀٍ "ﺑِﺎﻝﹾ" ،ﻭﺍِﺳﻢِ ﺍﻟﹾﺠِﻨﺲِ ﺍﻟﹾﻤﺸﺒﻪِ /ﺑِـﻪِ
ﻛﻘﻮﻟﻚ :ﻳﺎ ﺍﻟﹾﺨﻠِﻴﻔﹶﺔﹶ ﻫﻴﺒﺔﹰ.
ﺍِﻋﻠﹶﻢ ،ﺑِﺄﹶﻥﱠ ﺗﻮﺍﺑِﻊ ﺍﻟﹾﻤﺒﻨِﻲ ﻣِﻦ ﺍﻟﻨﻌﺖِ ﺍﻟﹾﻤﻀﺎﻑِ ﺍﻟﹾﻤﻘﺮﻭﻥِ "ﺑِﺎﻝ" ﻭﺍﻟﺘﺄﻛِﻴﺪِ ﻭﺍﻟﻨﻌـﺖِ ﻭﺍﻟﺒﻴـﺎﻥِ ﺇِﺫﹶﺍ
ﻛﹶﺎﻧﺖ ﻣﻔﹾﺮﺩﺓﹰ ،ﻭﺍﻟﹾﻤﻌﻄﹸﻮﻑِ ﺍﻟﱠﺬِﻱ ﻓِﻴﻪِ ﺍﻷَﻟِﻒ ﻭﺍﻟﻼﱠﻡ ﻛﹸﻠﱡﻬﺎ ﺗﺮﻓﹶﻊ ،ﻭﺗﻨﺼﺐ،ﳓﻮ:ﻳﺎ ﺯﻳﺪ ﺍﻟﹾﺤﺴﻦ ﺍﻟﻮﺟﻪِ ،ﻭﻳﺎ
) (4
ﺗﻤِﻴﻢ ﺃﹶﺟﻤﻌﻮﻥﹶ ،ﻭﺃﹶﺟﻤﻌِﲔ ،ﻭﻳﺎ ﺯﻳﺪ ﺍﻟﹾﺤﺴﻦ ﻭﺍﻟﹾﺤﺴﻦ ،ﻭﻳﺎ ﻏﹸﻼﹶﻡ ﺑِﺸﺮِ ،ﻭﺑِﺸﺮﺍ ،ﻭﻳﺎ ﺑﻜﹾﺮ ﺍﻟﻐﻼﹶﻡ ﺍﻟﻐﻼﹶﻡ
ﻗﺎﻝ ﺗﻌﺎﱃ :ﻳﺎ ﺟِﺒﺎﻝﹸ ﺃﹶﻭﺑِﻲ ﻣﻌﻪ ﻭﺍﻟﻄﱠﻴﺮ ،(5)ﻓﹶﺈِﻥﹾ ﻛﹶﺎﻥﹶ ﺍﻟﻨﻌﺖ ﺃﹶﻭِ ﺍﻟﺒﻴﺎﻥﹸ ﺃﹶﻭِ ﺍﻟﺘﻮﻛِﻴﺪ ﻣﻀﺎﻓﹰﺎ ﻣﺠﺮﺩﺍ ﻣِﻦ
) (6
"ﺍﻝﹾ" ﻭﺟﺐ ﻧﺼﺒﻪ ،ﳓﻮ :ﻳﺎ ﺯﻳﺪ ﺻﺎﺣِﺐ ﻋﻤﺮٍﻭ ،ﻭﻳﺎ ﺯﻳﺪ ﺃﹶﺑﺎ ﻋﺒﺪِ ﺍﷲِ ،ﻭﻳﺎ ﺗﻤِﻴﻢ ﻛﹸﻠﱢﻬِﻢ ﺃﹶﻭ ﻛﹸﻠﱠﻬﻢ.
ﻭﺃﻣﺎ ﺗﺎﺑِﻊ ﺍﻟﹾﻤﻨﺎﺩﻯ ﺍﻟﹾﻤﻨﺼﻮﺏِ ﻣِﻦ ﻧﻌﺖٍ ،ﻭﺑﻴﺎﻥٍ ،ﻭﺗﻮﻛِﻴﺪٍ ،ﻭﻋﻄﹾﻒٍ ﻣﻘﹾﺮﻭﻥٍ ﺑِﺎﻷَﻟِﻒِ ﻭﺍﻟﻼﱠﻡِ ﻓﹶﻠﹶﻴﺲ
ﻓِﻴﻬﺎ ﺇِﻻﱠ ﺍﻟﻨﺼﺐ ،ﻭﺃﹶﻣﺎ ﺍﻟﺒﺪﻝﹸ ،ﻭﺍﻟﹾﻤﻌﻄﹸﻮﻑ ﺍﻟﹾﻤﺠﺮﺩ ﻣِﻦ ﺍﻷَﻟِﻒِ ﻭﺍﻟﻼﱠﻡِ ﻓﹶﺤﻜﹾﻤﻪ ﺣﻜﹾﻢ ﺍﻟﹾﻤﻨﺎﺩﻯ ﺍﻟﹾﻤﺴﺘﻘِﻞﱢ
ﺳﻮﺍﺀً ﻛﹶﺎﻥﹶ ﺗﺎﺑِﻌﺎ ﻟِﻤﺒﻨِﻲ ،ﺃﹶﻭ ﻣﻨﺼﻮﺏٍ ) ،(7ﻭﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﺍﻟﹾﻤﻨﺎﺩﻯ ﻣﻀﺎﻓﹰﺎ ﻟِﻴﺎﺀِ ﺍﻟﹾﻤﺘﻜﹶﻠﱢﻢِ ﻛﹸﻐﻼﻣِﻲ ﺟﺎﺯ ﻓِﻴﻪِ ﺳِﺖ
ﻟﹸﻐﺎﺕٍ) :(8ﺇِﺣﺪﺍﻫﺎ" :ﻳﺎ ﻏﹸﻼﹶﻣِﻲ "ﺑِﺈِﺛﹾﺒﺎﺕِ ﺍﻟﻴﺎﺀِ ﺍﻟﺴﺎﻛِﻨﺔِ ،ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ:ﻳﺎ ﻋِﺒﺎﺩِ ﻟﹶﺎ ﺧﻮﻑ ﻋﻠﹶـﻴﻜﹸﻢ.(9)
ﺍﻟﺜﱠﺎﻧِﻴﺔﹸ" :ﻳﺎ ﻏﹸﻼﹶﻡِ" ﺑِﺤﺬﹾﻑِ ﺍﻟﻴﺎﺀِ ﻭﺇِﺑﻘﹶﺎﺀِ ﺍﻟﻜﹶﺴﺮﺓِ ﺩﻟِﻴﻼﹰ ﻋﻠﻴﻬِﻤﺎ ،ﻗﺎﻝ ﺗﻌﺎﱃ :ﻳﺎ ﻋِﺒﺎﺩِ ﻓﹶﺎﺗﻘﹸﻮﻥِ.(10)
ﺍﻟﺜﱠﺎﻟﺜﺔﹸ":ﻳﺎ ﻏﹸﻼﻣِﻲ-"ﺑِﻔﹶﺘﺢِ ﺍﻟﻴﺎﺀِ -ﻗﺎﻝ ﺗﻌﺎﱃ :ﻗﹸﻞﹾ ﻳﺎ ﻋِﺒﺎﺩِﻱ ﺍﻟﱠﺬِﻳﻦ ﺃﹶﺳﺮﻓﹸﻮﺍﹾ ﻋﻠﹶﻰ ﺃﹶﻧﻔﹸﺴِﻬِﻢ ﻟﹶﺎ ﺗﻘﹾﻨﻄﹸﻮﺍﹾ ﻣِﻦ
ﺭﺣﻤﺔِ ﺍﻟﻠﱠﻪِ .(1)
ﺍﻟﺮﺍﺑِﻌﺔﹸ":ﻳﺎ ﻏﹸﻼﹶﻣﺎ" ﺑِﻘﹶﻠﹾﺐِ ﺍﻟﻜﹶﺴﺮﺓِ ﺍﻟﱠﺘِﻲ ﻗﹶﺒﻞﹶ ﺍﻟﻴﺎﺀِ ﺍﻟﹾﻤﻔﺘﻮﺣﺔِ ﻓﺘﺤﺔﹰ ،ﻓﺘﻘﹾﻠﹶـﺐ ﺍﻟﻴـﺎﺀُ ﺃﹶﻟِﻔﹰـﺎ ﻟﺘﺤﺮﻛِﻬـﺎ
ﻭﺍِﻧﻔِﺘﺎﺡِ ﻣﺎ ﻗﹶﺒﻠﹶﻬﺎ ،ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ :ﻳﺎ ﺣﺴﺮﺗﻰ ﻋﻠﹶﻰ ﻣﺎ ﻓﹶﺮﻃﺖ ﻓِﻲ ﺟﻨﺐِ ﺍﻟﻠﱠﻪِ ،(2)ﻳﺎ ﺃﹶﺳﻔﹶﻰ ﻋﻠﹶﻰ
ﻳﻮﺳﻒ.(3)
ﺍﳋﹶﺎﻣِﺴﺔﹸ" :ﻳﺎ ﻏﹸﻼﹶﻡ "ﺑِﺤﺬﹾﻑِ ﺍﻷَﻟِﻒِ ﻭﺇِﺑﻘﹶﺎﺀِ ﺍﻟﻔﹶﺘﺤﺔِ ﺩﻟِﻴﻼﹰ ﻋﻠﻴﻬﺎ ،ﻛﻘﻮﻝِ ﺍﻟﺸﺎﻋﺮِ:
) (4
ﺑِﻠﹶﻬ ـﻒ ﻭﻻﹶ ﺑِﻠﹶﻴ ـﺖ ﻭﻻﹶ ﻟﹶ ـﻮ ﺍﹶﻧ َـﻲ ـﻲـﺎ ﻓﹶ ـﺎﺕ ﻣِﻨـﻭﻟﹶ ـﺴﺖ ﺑِﺮﺍﺟِ ـﻊٍ ﻣـ
ﺃﹶﻱ ﺑﻘﻮﱄ" :ﻳﺎ ﻟﹶﻬﻔﹶﺎ".
]70ﻅ[ ﺍﻟﺴﺎﺩِﺳﺔﹸ :ﺿﻢ ﺍﻟﹾﺤﺮﻑِ ﺍﻟﱠﺬِﻱ ﻛﹶﺎﻥﹶ ﻣﻜﹾﺴﻮﺭﺍ ﻷَﺟﻞِ ﺍﻟﻴﺎﺀِ ﻭﻫِﻲ ﺿﻌِﻴﻔﹶﺔﹲ /ﺣﻜِﻲ ﻣِﻦ ﻛﹶﻼﹶﻣِﻬِﻢ :ﻳﺎ ﺃﹸﻡ ﻻﹶ
ﺗﻔﹾﻌﻠِﻲ ﺑِﺎﻟﻀﻢ ،ﻭﻗﹸﺮِﺉ :ﻗﹶﺎﻝﹶ ﺭﺏ ﺍﺣﻜﹸﻢ ﺑِﺎﻟﹾﺤﻖ (5) ﺑِﺎﻟﻀﻢ.
ﻭﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﺍﻟﹾﻤﻨﺎﺩﻯ ﺍﻟﹾﻤﻀﺎﻑ ﺇﱃ ﺍﻟﻴﺎﺀِ ﺃﹶﺑﺎ ،ﺃﹶﻭ ﺃﹸﻣﺎ ﺟﺎﺯﺕ ﻓِﻴﻪِ ﻋﺸﺮ ﻟﹸﻐﺎﺕٍ ،ﺍﻟﻠﱡﻐـﺎﺕ ﺍﻟـﺴﺖ
) (6
ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭﺓﹸ ﻭﻟﹸﻐﺎﺕ ﺃﹶﺭﺑﻊ ﺃﹸﺧﺮ:
ﺍﻷُﻭﻟﹶﻰ :ﺇِﺑﺪﺍﻝﹸ ﺍﻟﻴﺎﺀِ ﺗﺎﺀً ﻣﻜﹾﺴﻮﺭﺓﹰ.
ﺍﻟﺜﱠﺎﻧِﻴﺔﹸ :ﺇِﺑﺪﺍﻟﹸﻬﺎ ﺗﺎﺀً ﻣﻔﹾﺘﻮﺣﺔﹰ.
ﺍﻟﺜﱠﺎﻟِﺜﺔﹸ :ﺇِﺑﺪﺍﻟﹸﻬﺎ ﺗﺎﺀً ﻣﻀﻤﻮﻣﺔﹰ.
ﺍﻟﺮﺍﺑِﻌﺔﹸ" :ﻳﺎ ﺃﹶﺑﺘﺎ" ﺑِﺎﻟﺘﺎﺀِ ﻭﺍﻷَﻟِﻒِ ،ﻭﺯﺍﺩ ﺑﻌﻀﻬﻢ" ﻳﺎ ﺃﹶﺑﺘِﻲ" ﺑِﺎﻟﻴﺎﺀِ ﻭﺍﻟﺘﺎﺀِ) ،(7ﻭﻫﺎﺗﺎﻥِ ﻗﹶﺒِﻴﺤﺘﺎﻥِ ﻭﺍﻷَﺧِـﲑﺓﹸ
ﺃﹶﻗﹾﺒﺢ ﻣِﻦ ﺍﻟﱠﺘِﻲ ﻗﹶﺒﻠﹶﻬﺎ ،ﻭﻳﻨﺒﻐِﻲ ﺃﹶﻻﱠ ﺗﺠﻮﺯ ﺇﻻﱠ ﰲ ﺍﻟﻀﺮﻭﺭﺓِ.
) (1ﺍﻟﺰﻣﺮ ،ﻣﻦ ﺍﻵﻳﺔ ،53ﻭﲤﺎﻣﻬﺎ :ﻗﹸﻞﹾ ﻳﺎ ﻋِﺒﺎﺩِﻱ ﺍﻟﱠﺬِﻳﻦ ﺃﹶﺳﺮﻓﹸﻮﺍﹾ ﻋﻠﹶﻰ ﺃﹶﻧﻔﹸﺴِﻬِﻢ ﻟﹶﺎ ﺗﻘﹾﻨﻄﹸﻮﺍﹾ ﻣِﻦ ﺭﺣﻤﺔِ ﺍﻟﻠﱠﻪِ ﺇِﻥﱠ ﺍﻟﻠﱠـﻪ ﻳﻐﻔِـﺮ
ﺍﻟﺬﱡﻧﻮﺏ ﺟﻤِﻴﻌﺎﹰ ﺇِﻧﻪ ﻫﻮ ﺍﻟﹾﻐﻔﹸﻮﺭ ﺍﻟﺮﺣِﻴﻢ.
) (2ﺍﻟﺰﻣﺮ ،ﻣﻦ ﺍﻵﻳﺔ ،56ﻭﲤﺎﻣﻬﺎ :ﺃﹶﻥ ﺗﻘﹸﻮﻝﹶ ﻧﻔﹾﺲ ﻳﺎ ﺣﺴﺮﺗﻰ ﻋﻠﹶﻰ ﻣﺎ ﻓﹶﺮﻃﺖ ﻓِﻲ ﺟﻨﺐِ ﺍﻟﻠﱠﻪِ ﻭﺇِﻥ ﻛﹸﻨﺖ ﻟﹶﻤِﻦ ﺍﻟﺴﺎﺧِﺮِﻳﻦ.
) (3ﻳﻮﺳﻒ ،ﻣﻦ ﺍﻵﻳﺔ ،84ﻭﲤﺎﻣﻬﺎ :ﻭﺗﻮﻟﱠﻰ ﻋﻨﻬﻢ ﻭﻗﹶﺎﻝﹶ ﻳﺎ ﺃﹶﺳﻔﹶﻰ ﻋﻠﹶﻰ ﻳﻮﺳﻒ ﻭﺍﺑﻴﻀﺖ ﻋﻴﻨﺎﻩ ﻣِﻦ ﺍﻟﹾﺤﺰﻥِ ﻓﹶﻬﻮ ﻛﹶﻈِﻴﻢ.
) (4ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﻮﺍﻓﺮ ،ﻭﻫﻮ ﺑﻼ ﻧﺴﺒﺔ ﰲ :ﺍﻹﻧﺼﺎﻑ ﰲ ﻣﺴﺎﺋﻞ ﺍﳋﻼﻑ ،390/1:ﻭﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ :ﻣﺎﺩﺓ )ﳍﻒ( ،ﻭﺃﻭﺿﺢ
ﺍﳌﺴﺎﻟﻚ ،37/4:ﻭﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ ،230/3:ﻭﺭﻭﻱ ﻓﻠﺴﺖ ﲟﺪﺭﻙ ﺑﺪﻝ ﻭﻟﺴﺖ ﺑﺮﺍﺟﻊ.
) (5ﺍﻷﻧﺒﻴﺎﺀ ،ﻣﻦ ﺍﻵﻳﺔ ،112ﻭﲤﺎﻣﻬﺎ :ﻗﹶﺎﻝﹶ ﺭﺏ ﺍﺣﻜﹸﻢ ﺑِﺎﻟﹾﺤﻖ ﻭﺭﺑﻨﺎ ﺍﻟﺮﺣﻤﻦ ﺍﻟﹾﻤﺴﺘﻌﺎﻥﹸ ﻋﻠﹶﻰ ﻣـﺎ ﺗـﺼِﻔﹸﻮﻥﹶ ﻭﻫـﺬﻩ
ﺍﻟﻘﺮﺍﺀﺓ ﻗﺮﺍﺀﺓ ﺷﺎﺫﺓ ،ﻗﺮﺃ ﺎ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﳌﺪﱐ ﻳﺰﻳﺪ ﺑﻦ ﺍﻟﻘﻌﻘﺎﻉ )ﺕ128ﻫـ( ﺭﻭﺍﻳﺔﹰ ﻋﻦ ﻋﺒـﺪ ﺍﷲ ﺑـﻦ ﻛـﺜﲑ ﺍﳌﻜـﻲ
)ﺕ120ﻫـ( .ﻳﻨﻈﺮ :ﳐﺘﺼﺮ ﰲ ﺷﻮﺍﺫ ﺍﻟﻘﺮﺁﻥ :ﺹ.96
) (6ﻳﻨﻈﺮ :ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ،38/4:ﻭﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ.234/3:
) (7ﻫﻜﺬﺍ ﰲ )ﺃ( ﻭ)ﻫـ( .ﻭﺍﻷﺻﻮﺏ :ﺑﺎﻟﺘﺎﺀ ﻭﺍﻟﻴﺎﺀ.
253
ﻭﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﺍﻟﹾﻤﻨﺎﺩﻯ ﻣﻀﺎﻓﹰﺎ ﺇﱃ ﻣﻀﺎﻑٍ ﺇﱃ ﻳﺎﺀٍ ،ﳓﻮ :ﻳﺎ ﻏﹸﻼﻡ ﻏﹸﻼﹶﻣِﻲ ،ﻟﹶﻢ ﻳﺠﺰ ﻓِﻴﻪِ ﺇِﻻﱠ ﺇِﺛﹾﺒـﺎﺕ ﺍﻟﻴـﺎﺀِ
ﻣﻔﹾﺘﻮﺣﺔﹰ ،ﺃﹶﻭ ﻣﻜﹾﺴﻮﺭﺓﹰ) ،(1ﺇﻻﱠ ﺇﻥﹾ ﻛﹶﺎﻥﹶ ﺍِﺑﻦ ﺃﻡ ،ﺃﻭ ﺍﺑﻦ ﻋﻢ ،ﻓﹶﻴﺠﻮﺯ ﻓِﻴﻬِﻤﺎ ﺃﹶﺭﺑﻊ ﻟﹸﻐﺎﺕٍ:
ﻓﹶﺘﺢ ﺍﻟﹾﻤِﻴﻢِ ﻭﻛﹶﺴﺮﻫﺎ.
ﺍﻟﺜﹼﱠﺎﻟِﺜﹶﺔﹸ :ﺇِﺛﹾﺒﺎﺕ ﺍﻟﻴﺎﺀِ.
) (2
ﻭﺍﻟﺮﺍﺑِﻌﺔ :ﻗﹶﻠﹾﺐ ﺍﻟﻴﺎﺀِ ﺃﹶﻟِﻔﹰﺎ ،ﻭﻫﺎﺗﺎﻥِ ﺍﻟﻠﱡﻐﺘﺎﻥِ ﻗﹶﻠِﻴﻠﹶﺘﺎﻥِ ﰲ ﺍﻻِﺳﺘِﻌﻤﺎﻝِ.
ﻭﻣِﻦ ﺃﹶﻗﹾﺴﺎﻡِ ﺍﻟﹾﻤﻨﺎﺩﻯ :ﺍﻟﹾﻤﺴﺘﻐﺎﺙﹸ ،ﻭﺍﻟﹾﻤﻨﺪﻭﺏ ،ﻓﺎﻟﹾـﻤﺴﺘﻐﺎﺙﹸ» :ﻫﻮ ﻛﹸﻞﱡ ﺍِﺳﻢٍ ﻧﻮﺩِﻱ ﻟِﻴﺨﻠﱢﺺ
ﻣِﻦ ﺷِﺪﺓٍ ﺃﹶﻭ ﻳﻌِﲔ ﻋﻠﹶﻰ ﺩﻓﹾﻊِ ﻣﺸﻘﱠﺔٍ«) ،(3ﻭﻻﹶ ﻳﺴﺘﻌﻤﻞﹸ ﻟﹶﻪ ﻣِﻦ ﺣﺮﻭﻑِ ﺍﻟﻨﺪﺍﺀِ ﺇِﻻﱠ "ﻳﺎ" ﺧﺎﺻﺔﹰ ،ﻭﺍﻟﻐﺎﻟِﺐ
ﺍِﺳﺘِﻌﻤﺎﻟﹸﻪ ﻣﺠﺮﻭﺭﺍ ﺑِﻼﹶﻡٍ ﻣﻔﹾﺘﻮﺣﺔٍ) ،(4ﻭﺫِﻛﹾﺮ ﺍﻟﹾﻤﺴﺘﻐﺎﺙِ ﻟﹶﻪ ﺑﻌﺪﻩ (5)ﻣﺠﺮﻭﺭﺍ ﺑِﻼﹶﻡٍ ﻣﻜﹾﺴﻮﺭﺓٍ ﺩﺍﺋِﻤﺎ ﻋﻠﹶﻰ
ﺍﻷَﺻﻞِ) ،(6ﻛﹶﻘﻮﻝِ ﻋﻤﺮ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ" :-ﻳﺎ ﻟﹶﻠﱠﻪِ ﻟِﻠﻤﺴﻠﻤﲔ- ."ﺑﻔﹶﺘﺢِ ﺍﻟﻼﱠﻡِ ﺍﻷُﻭﻟﹶﻰ ﻭﻛﹶﺴﺮِ ﺍﻟﺜﱠﺎﻧﻴﺔ-
ﻭﺇِﺫﹶﺍ ﻋﻄﹶﻔﹾﺖ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺴﺘﻐﺎﺙِ ﻣﺴﺘﻐﺎﺛﹰﺎ ﺁﺧﺮ ،ﻓﹶﺈﻥﹾ ﺃﹶﻋﺪﺕ" ﻳﺎ" ﻣﻊ ﺍﻟﹾﻤﻌﻄﹸﻮﻑِ ﻓﹶﺘﺤﺖ ﺍﻟﻼﱠﻡ ،ﻭِﺇﻥﹾ ﻟﹶـﻢ
ﺗﻌِﺪ" ﻳﺎ" ﻛﹶﺴﺮﺕ ﻻﹶﻡ ﺍﻟﹾﻤﻌﻄﹸﻮﻑِ).(7
ﻟِﻠﻤﺴﺘﻐﺎﺙِ ﺍِﺳﺘِﻌﻤﺎﻻﹶﻥِ ﺁﺧﺮﺍﻥِ:
-ﺃﹶﺣﺪﻫﻤﺎ :ﺃﹶﻥﹾ ﺗﻠﹾﺤِﻖ ﺁﺧِﺮﻩ ﺃﹶﻟِﻔﹰﺎ ،ﻓﹶﻼﹶ ﺗﻠﹾﺤﻖ ﺍﻟﻼﱠﻡ ﺣِﻴﻨﺌِﺬٍ ﺃﹶﻭﻟﹶﻪ.
-ﻭﺍﻟﺜﱠﺎﱐ :ﺃﹶﻥﹾ ﻻﹶ ﺗﺪﺧِﻞﹶ ﻋﻠﹶﻴﻪِ ﺍﻟﻼﱠﻡ ﻣِﻦ ﺃﹶﻭﻟِﻪِ ،ﻭﻻﹶ ﺗﻠﹾﺤِﻖ ﺍﻷَﻟِﻒ ﺁَﺧِﺮﻩ ،ﻭﺣِﻴﻨﺌِﺬٍ ﺗﺠﺮِﻱ ﻋﻠﹶﻴﻪِ ﺃﹶﺣﻜﹶـﺎﻡ
ﺍﻟﹾﻤﻨﺎﺩﻯ ،ﻓﹶﺘﻘﹸﻮﻝﹸ :ﻳﺎ ﺯﻳﺪ ﻟِﻌﻤﺮٍﻭ ﺑِﻀﻢ" ﺯﻳﺪ ،"ﻭﻳﺎ ﻋﺒﺪ ﺍﷲِ ﻟِﺰﻳﺪٍ ﺑِﻨﺼﺐِ "ﻋﺒﺪِ ﺍﷲِ").(8
) (9
ﻭﺃﹶﻣﺎ ﺍﻟﹾﻤﻨﺪﻭﺏ» :ﻓﹶﻬﻮ ﺍﻟﹾﻤﺘﻔﹶﺠﻊ ﻋﻠﹶﻴﻪِ ،ﺃﹶﻭ ﺍﻟﹾﻤﺘﻮﺟﻊ ﻣِﻨﻪ.«
ﻭﺣﻜﹾﻤﻪ / ﺣﻜﹾﻢ ﺍﻟﹾﻤﻨﺎﺩﻯ ،ﻓﹶﺘﻘﹸﻮﻝﹸ :ﻭﺍﺯﻳﺪ ﺑِﺎﻟﻀﻢ ،ﻭﺍﻋﺒﺪ ﺍﷲِ ﺑِﺎﻟﻨﺼﺐِ ،ﻭﻟﹶﻚ ﺃﹶﻥﹾ ﺗﻠﹾﺤِﻖ ﺁﺧِﺮﻩ ]71ﻭ[
ﺃﹶﻟِﻔﹰﺎ ،ﺗﻘﹸﻮﻝﹸ :ﻭﺍﺯﻳﺪﺍ ﻭﺍﻋﻤﺮﺍ ،ﻭﻟﹶﻚ ﺇِﻟﹾﺤﺎﻕ ﺍﻟﹾﻬﺎﺀِ ﰲ ﺍﻟﻮﻗﹾﻒِ ،ﻓﹶﺘﻘﹸﻮﻝﹸ :ﻭﺍﺯﻳﺪﺍﻩ ،ﻭﺍﻋﻤﺮﺍﻩ ،ﻭﻻﹶ ﻳﻜﹸـﻮ ﹸﻥ
ﺍﻟﹾﻤﻨﺪﻭﺏ ﻧﻜِﺮﺓﹰ ﻛﹶﺮﺟﻞِ ،ﻭﻻﹶ ﻣﻨﺒﻬِﻤﺎ ﻛﹶﺄﹶﻱ ،ﻭﺍِﺳﻢِ ﺇِﺷﺎﺭﺓٍ ،ﻭﺍﻟﹾﻤﻮﺻﻮﻝِ) (1ﺇِﻻﱠ ﻣﺎ ﺻِـﻠﹶﺘﻪ ﻣـﺸﻬﻮﺭﺓﹲ
) (2
ﻓﹶﻴﻨﺪﺏ ﳓﻮ :ﻭﺍﻣﻦ ﺣﻔﹶﺮ ﺑِﺌﹾﺮ ﺯﻣﺰﻣﺎﻩ ﻓﹶﺈِﻧﻪ ﺑِﻤﻨﺰِﻟﹶﺔِ ﻭﺍﻋﺒﺪ ﺍﻟﹾﻤﻄﱠﻠِﺒﺎﻩ.
) (1ﺫﻫﺐ ﺍﻟﻜﻮﻓﻴﻮﻥ ﺇﱃ ﺃﻧﻪ ﳚﻮﺯ ﻧﺪﺑﺔ ﺍﻟﻨﻜﺮﺓ ،ﻭﺍﻷﲰﺎﺀ ﺍﳌﻮﺻﻮﻟﺔ ،ﻭﺫﻫﺐ ﺍﻟﺒﺼﺮﻳﻮﻥ ﺇﱃ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺫﻟـﻚ ،ﻭﺍﺣـﺘﺞ
ﺍﻟﻜﻮﻓﻴﻮﻥ ﺑﺄﻥ ﺍﻻﺳﻢ ﺍﻟﻨﻜﺮﺓ ﻳﻘﺮﺏ ﻣﻦ ﺍﳌﻌﺮﻓﺔ ﺑﺎﻹﺷﺎﺭﺓ ،ﻭﺍﻷﲰﺎﺀ ﺍﳌﻮﺻﻮﻟﺔ ﻣﻌﺎﺭﻑ ﺑﺼﻼﺎ ،ﻭﺍﺣﺘﺞ ﺍﻟﺒﺼﺮﻳﻮﻥ ﺑـﺄﻥ
ﺍﻻﺳﻢ ﺍﻟﻨﻜﺮﺓ ﻭﺍﻻﺳﻢ ﺍﳌﻮﺻﻮﻝ ﻣﺒﻬﻤﺎﻥ .ﻳﻨﻈﺮ :ﺍﻹﻧﺼﺎﻑ ﰲ ﻣﺴﺎﺋﻞ ﺍﳋﻼﻑ.362/1:
) (2ﻳﻨﻈﺮ :ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ.53/4 :
255
ﻭﻳﺴﻤﻰ ﺍﻟﹾﻤﻔﹾﻌﻮﻝﹸ ﻟﹶﻪ ،ﻭﺍﻟﹾﻤﻔﹾﻌﻮﻝﹸ ﻷَﺟﻠِﻪِ )ﻭﻫﻮ ﺍﻻِﺳﻢ ﺍﻟﹾﻤﻨﺼﻮﺏ (ﺧـﺮﺝ ﺑِـﻪِ ﺍﻟﹾﻤﺮﻓﹸـﻮﻉ،
ﻭﺍﻟﹾﻤﺠﺮﻭﺭ) ﺍﻟﱠﺬِﻱ ﻳﺬﹾﻛﹶﺮ ﺑﻴﺎﻧﺎ ﻟﹶﺴﺒﺐِ ﻭﻗﹸﻮﻉ ﺍﻟﻔِﻌﻞِ( ﺍﻟﺼﺎﺩِﺭِ ﻣِﻦ ﻓﹶﺎﻋِﻠِﻪِ) ،(1ﻓﹶﻬﻮ ﻋِﻠﱠﺔﹸ ﺍﻹِﻗﹾـﺪﺍﻡِ ﻋﻠﹶـﻰ
ﺍﻟﻔِﻌﻞِ ﻭﺳﺒﺒﻪ ﻭﺧﺮﺝ ﺑِﻪِ ﺑﺎﻗِﻲ ﺍﻟﹾﻤﻔﹶﺎﻋِﻴﻞِ ،ﻭﻗﹶﺪ ﺣﺪ ﺑِﺤﺪﻭﺩٍ ﻣِﻨﻬﺎ» :ﺇﻧﻪ ﺍﻟﹾﻤﺼﺪﺭ ﺍﻟﹾﻤﻌﻠﱢﻞﹸ ﻟِﺤﺪﺙٍ ﺷﺎﺭﻛﹶﻪ
ﻭﻗﺘﺎ ﻭﻓﹶﺎﻋِﻼﹰ«)) (2ﳓﻮ ﻗﹶﻮﻟِﻚ :ﻗﹶﺎﻡ ﺯﻳﺪ ﺇِﺟﻼﹶﻻﹰ ﻟِﻌﻤﺮٍﻭ ،ﻭﻗﹶﺼﺪﺗﻚ ﺍِﺑﺘِﻐﺎﺀَ ﻣﻌﺮﻭﻓِﻚ (ﻭﻗﻮﻟِﻪِ ﺗﻌـﺎﱃ:
) (4
ﻳﺠﻌﻠﹸﻮﻥﹶ ﺃﹶﺻﺎﺑِﻌﻬﻢ ﻓِﻲ ﺁﺫﹶﺍﻧِﻬِﻢ ﻣﻦ ﺍﻟﺼﻮﺍﻋِﻖِ ﺣﺬﹶﺭ ﺍﻟﹾﻤﻮﺕِ ،(3)ﻓﹶﺸﺮﻭﻃﹸﻪ ﺃﹶﺭﺑﻌﺔﹲ:
ﺍﻷﻭﻝﹸ :ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣﺼﺪﺭﺍ ﻣِﻦ ﻏﻴﺮِ ﻟﹶﻔﹾﻆِ ﺍﻟﻔِﻌﻞِ.
ﺍﻟﺜﱠﺎﱐ :ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻋِﻠﱠﺔﹰ ﻟِﻮﻗﹸﻮﻉِ ﺍﻟﻔِﻌﻞِ ،ﻭﻫﺬﹶﺍ ﻫﻮ ﺍﻟﹾﻤﺮﺍﺩ ﺑِﻘﹶﻮﻟِﻪِ" :ﺑﻴﺎﻧﺎ ﻟِﺴﺒﺐِ ﻭﻗﻮﻉ ﺍﻟﻔِﻌﻞِ".
ﻭﺍﻟﺜﱠﺎﻟِﺚﹸ :ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻓﹶﺎﻋِﻠﹸﻪ ،ﻭﻓﹶﺎﻋِﻞﹸ ﺍﻟﻔِﻌﻞِ ﺍﻟﹾﻤﻌﻠﱠﻞِ ﻭﺍﺣِﺪﺍ.
ﻭﺍﻟﺮﺍﺑﻊ :ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺯﻣﺎﻧﻪ ،ﻭﺯﻣﺎﻥﹸ ﺍﻟﻔِﻌﻞِ ﺍﻟﹾﻤﻌﻠﱠﻞِ ﻣﺘﺤِﺪﺍ.
ﻭﺍﻟﺸﺮﻁﹸ ﺍﻷﻭﻝﹸ،ﻭﺍﻟﺜﱠﺎﻟﺚﹸ ،ﻭﺍﻟﺮﺍِﺑﻊ ﻟﹶﻢ ﻳﺼﺮﺡ ﺑِﻬﺎ ،ﻭﻫِﻲ ﻣﺴﺘﻔﹶﺎﺩﺓﹲ ﻣِﻦ ﺍﻟﹾﻤِﺜﹶﺎﻟﹶﲔِ ﺍﻟﻠﱠﺬﹶﻳﻦِ ﺫﹶﻛﹶﺮﻫﻤﺎﹶ
ﻓﹶﺈِﺟﻼﹶﻻﹰ ﻭﺍِﺑﺘِﻐﺎﺀً ،ﻭﺣﺬﹶﺭ(5)ﻛﹸﻞﱞ ﻣِﻨﻬﺎ ﻣﺼﺪﺭ ﻣﻨﺼﻮﺏ ﺫﹸﻛِﺮ ﻋِﻠﱠﺔﹰ ﻟِﻮﻗﹸﻮﻉِ ﺍﻟﻔِﻌﻞِ]ﻭﻓﹶﺎﻋِﻠِﻪِ[)(6ﻭﻓﹶﺎﻋِﻞﹸ ﺍﻟﻔِﻌﻞِ
ﺍﻟﹾﻤﻌﻠﱠﻞِ ﻭﺍﺣِﺪ ،ﻭﺯﻣﺎﻧﻬﻤﺎ ﻣﺘﺤِﺪ ،ﻭﻧﺒﻪ ﺑِﻬﺬﹶﻳﻦِ ﺍﻟﹾﻤِﺜﹶﺎﻟﹶﲔِ ﻋﻠﹶﻰ ﺃﹶﻧﻪ ﻻﹶ ﻓﹶﺮﻕ ﰲ ﺫﹶﻟِﻚ ﺑﲔ ﺍﻟﻔِﻌـﻞِ ﺍﻟـﻼﱠﺯِ ِﻡ
ﻭﺍﻟﹾﻤﺘﻌﺪﻱ ﻭﻻﹶ ﺑﲔ ﺍﻟﹾﻤﺼﺪﺭِ ﺍﻟﹾﻤﻨﻜﱠﺮِ ﻭﺍﻟﹾﻤﻌﺮﻑِ ﻭﻋﻼﹶﻣﺘﻪ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺟﻮﺍﺑﺎ ﻟِﻢ؟ ﻳﻘﹶﺎﻝﹸ :ﻟِﻢ ﺿﺮﺑﺖ ﺯﻳﺪﺍ؟
ﻓﹶﺘﻘﹸﻮﻝﹸ :ﺗﺄﹾﺩِﻳﺒﺎ ﻟﹶﻪ ،ﻓﹶﻠﹶﻮ ﻓﹶﻘﹶﺪ ﺍﻟﹾﻤﻌﻠﱠﻞﹸ ﺷﺮﻃﹰﺎ ﻣِﻦ ﻫﺬِﻩِ ﺍﻟﺸﺮﻭﻁِ ﻭﺟﺐ ﺟﺮﻩ ﺑِﻼﹶﻡ ِﺍﻟﺘﻌﻠِﻴﻞِ ﺃﹶﻭ ﻣـﺎ ﻳﻘﹸـﻮﻡ
) (7
ﻣﻘﹶﺎﻣﻬﺎ ﻓﹶﻤِﺜﹶﺎﻝﹸ ﻣﺎ ﻓﹶﻘﹶﺪ ﺍﻟﹾﻤﺼﺪﺭِﻳﺔﹶ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ:ﻫﻮ ﺍﻟﱠﺬِﻱ ﺧﻠﹶﻖ ﻟﹶﻜﹸﻢ ﻣﺎ ﻓِﻲ ﺍﻷَﺭﺽِ ﺟﻤِﻴﻌـﺎﹰ
]71ﻅ[ ﻓﹶﺈِﻥﱠ ﺍﻟﹾﻤﺨﺎﻃﹶﺒِﲔ / ﻫﻢ ﺍﻟﻌِﻠﱠﺔﹸ ﰲ ﺍﻟﹾﺨﻠﹾﻖِ ،ﻭﺧﻔﹶﺾ" ﻛﹶﻢ "ﺑِﺎﻟﻼﱠﻡِ؛ ﻷﻧﻪ ﻟﹶﻴﺲ ﻣﺼﺪﺭﺍ.
) (1ﻳﻨﻈﺮ :ﺷﺮﺡ ﺍﺑﻦ ﺍﻟﻨﺎﻇﻢ :ﺹ ،271ﻭﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ.246
) (2ﻳﻨﻈﺮ :ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ :ﺹ.246
) (3ﺍﻟﺒﻘﺮﺓ ،ﻣﻦ ﺍﻵﻳﺔ ،19ﻭﲤﺎﻣﻬﺎ :ﺃﹶﻭ ﻛﹶﺼﻴﺐٍ ﻣﻦ ﺍﻟﺴﻤﺎﺀِ ﻓِﻴﻪِ ﻇﹸﻠﹸﻤﺎﺕ ﻭﺭﻋﺪ ﻭﺑﺮﻕ ﻳﺠﻌﻠﹸﻮﻥﹶ ﺃﹶﺻﺎﺑِﻌﻬﻢ ﻓِـﻲ ﺁﺫﹶﺍﻧِﻬِـﻢ
ﻣﻦ ﺍﻟﺼﻮﺍﻋِﻖِ ﺣﺬﹶﺭ ﺍﻟﹾﻤﻮﺕِ ﻭﺍﻟﻠﹼﻪ ﻣﺤِﻴﻂﹲ ﺑِﺎﻟﹾﻜﺎﻓِﺮِﻳﻦ.
) (4ﻳﻨﻈﺮ :ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ،225/2:ﻭﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ.180/2:
) (5ﺳﺎﻗﻄﺔ ﻣﻦ )ﻫـ(.
) (6ﺇﺿﺎﻓﺔ ﻣﻦ )ﻫـ(.
) (7ﺍﻟﺒﻘﺮﺓ ،ﻣﻦ ﺍﻵﻳﺔ ،29ﻫﻮ ﺍﻟﱠﺬِﻱ ﺧﻠﹶﻖ ﻟﹶﻜﹸﻢ ﻣﺎ ﻓِﻲ ﺍﻷَﺭﺽِ ﺟﻤِﻴﻌﺎﹰ ﺛﹸﻢ ﺍﺳﺘﻮﻯ ﺇِﻟﹶﻰ ﺍﻟﺴﻤﺎﺀ ﻓﹶﺴﻮﺍﻫﻦ ﺳـﺒﻊ ﺳـﻤﻮﺍﺕٍ
ﻭﻫﻮ ﺑِﻜﹸﻞﱢ ﺷﻲﺀٍ ﻋﻠِﻴﻢ.
256
ﻭﻗﹶﻮﻝﹸ ﺍﻟﺸﺎﻋِﺮِ:
) (1
ﻛﹶﻔﹶﺎﻧِﻲ –ﻭﻟﹶﻢ ﺃﹶﻃﹾﻠﹸﺐ -ﻗﹶﻠِﻴﻼﹰ ﻣِﻦ ﺍﻟﹾﻤﺎﻝِ ﻭﻟﹶﻮ ﺃﹶﻥﱠ ﻣـﺎ ﺃﹶﺳـﻌﻰ ﻟِـﺄﹶﺩﻧﻰ ﻣﻌِﻴـﺸﺔٍ
) (2
"ﻓﹶﺄﹶﺩﻧﻰ" ﺃﹶﻓﹾﻌﻞﹸ ﺍﻟﺘﻔﹾﻀِﻴﻞِ ﻟﹶﻴﺲ ﺑِﻤﺼﺪﺭٍ؛ ﻓﹶﻠِﻬﺬﹶﺍ ﺟﺎﺀَ ﻣﺨﻔﹸﻮﺿﺎ ﺑِﺎﻟﻼﱠﻡِ ،ﻭﻣِﺜﹶﺎﻝﹸ ﻣﺎ ﻓﹶﻘﹶﺪ ﺍِﺗﺤﺎﺩ ﺍﻟﻔﹶﺎﻋِـﻞِ
ﻗﹶﻮﻝﹸ ﺍﻟﺸﺎﻋِﺮِ:
) (3
ﻛﹶﻤﺎ ﺍِﻧﺘﻔﹶﺾ ﺍﻟﻌﺼﻔﹸﻮﺭ ﺑﻠﱠﻠﹶـﻪ ﺍﻟﻘﹶﻄﹾـﺮ ﻭﺇِﻧــﻲ ﻟﹶﺘﻌﺮﻭﻧِــﻲ ﻟِــﺬِﻛﹾﺮﺍﻙِ ﻫِــﺰﺓﹲ
ﻓﹶﺈِﻥﱠ ﻓﹶﺎﻋِﻞﹶ "ﺗﻌﺮﻭﻧِﻲٍ" ﻫِﻲ" ﺍﻟﹾﻬِﺰﺓﹸ" ،ﻭﻓﹶﺎﻋِﻞﹶ "ﺫِﻛﹾﺮﻯ" ﻫﻮ ﺍﻟﹾﻤﺘﻜﹶﻠﱢﻢ؛ ﻷﻥﱠ ﺍﻟﹾﻤﻌﻨﻰ "ﻟِﺬِﻛﹾﺮِﻱ ﺇِﻳﺎﻙ ،"ﻓﹶﻠﹶﻤﺎ
ﺍِﺧﺘﻠﹶﻒ ﺍﻟﻔﹶﺎﻋِﻞﹸ ﺧﻔﹶﻀﻪ ﺑِﺎﻟﻼﱠﻡِ ،ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻟِﺘﺮﻛﹶﺒﻮﻫﺎ ﻭﺯِﻳﻨﺔﹰ ،(4)ﻓﹶـﺈﻥﱠ "ﺗﺮﻛﹶﺒﻮﻫـﺎ" ﺑِﺘﻘـﺪِﻳﺮِ
"ﺃﹶﻥﹾ ﺗﺮﻛﹶﺒﻮﻫﺎ" ﻭﻫﻮ ﻋِﻠﱠﺔﹲ ﻟِﺨﻠﹾﻖِ ﺍﻟﹾﺨﻴﻞِ ،ﻭﺍﻟﺒِﻐﺎﻝِ ،ﻭﺍﻟﹾﺤﻤِﲑِ ،ﻭﺟِﻲﺀَ ﺑِﻪِ ﻣﻘﹾﺮﻭﻧـﺎ ﺑِـﺎﻟﻼﱠﻡِ ﻻِﺧـﺘِﻼﹶﻑِ
ﺍﻟﻔﹶﺎﻋِﻞِ؛ ﻷَﻥﱠ ﻓﹶﺎﻋِﻞﹶ "ﺍﻟﹾﺨﻠﹾﻖِ" ﻫﻮ ﺍﷲُ ﺗﻌﺎﱃ ،ﻭﻓﹶﺎﻋِﻞﹶ "ﺍﻟﺮﻛﹸﻮﺏ "ﺑﻨﻮ ﺁﺩﻡ ،ﻭﻣِﺜﹶﺎﻝﹸ ﻣـﺎ ﻓﹶﻘﹶـﺪ ﺍِﺗﺤـﺎﺩ
ﺍﻟﺰﻣﺎﻥِ ﻗﻮﻟﻪ:
) (5
........................... ﻓﹶﺠِﺌﹾـﺖ ﻭﻗﹶﺪ ﻧﻀـﺖ ﻟِﻨــﻮﻡٍ ﺛِﻴﺎﺑـﻪ
ﻓﹶﺈﻥﱠ "ﺍﻟﻨﻮﻡ ،"ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻋِﻠﱠﺔﹰ ﰲ ﺧﻠﹾﻊِ ﺍﻟﺜﱠﻮﺏِ ﻟﹶﻜِﻦ ﺯﻣﺎﻥﹶ ﺧﻠﹾﻊِ ﺍﻟﺜﱠﻮﺏِ ﺳﺎﺑِﻖ ﻋﻠﹶﻰ ﺯﻣﺎﻧِﻪِ ،ﻭﺍﻟﱠﺬِﻱ
) (1ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﻄﻮﻳﻞ ﰲ ﺩﻳﻮﺍﻥ ﺍﻣﺮﺉ ﺍﻟﻘﻴﺲ :ﺹ ،39ﻣﻦ ﻗﺼﻴﺪﺓ ﻣﻄﻠﻌﻬﺎ:
ﺃﻻﹶ ﻋﻢ ﺻﺒﺎﺣﺎ ﺃﻳﻬﺎ ﺍﻟﻄﻠﻞ ﺍﻟﺒـﺎﱄ ﻭﻫﻞ ﻳﻌﻤﻦ ﻣﻦ ﻛﺎﻥ ﰲ ﺍﻟﻌﺼﺮِ ﺍﳋﺎﱄ
ﻭﻳﺮﻭﻯ ﻗﻠﻴﻞ ﺑﺪﻝ ﻗﻠﻴﻼ .ﻭﺃﻇﻨﻪ ﺳﻬﻮﺍ ﻣﻦ ﺍﻟﻨﺎﺳﺦ.
) (2ﰲ )ﻫـ( ﺍﻟﻔﻌﻞ.
) (3ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﻄﻮﻳﻞ ﰲ ﺍﻹﻧﺼﺎﻑ ﰲ ﻣﺴﺎﺋﻞ ﺍﳋﻼﻑ ،253/1:ﻭﻟـﺴﺎﻥ ﺍﻟﻌـﺮﺏ :ﻣـﺎﺩﺓ )ﺭﻣـﺚ( ،ﻭﺍﺭﺗـﺸﺎﻑ
ﺍﻟﻀﺮﺏ ،222/2:ﻭﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ،227/2:ﻭﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ ،248ﻭﺷـﺮﺡ ﺍﺑـﻦ ﻋﻘﻴـﻞ ،22/2:ﻭﺣﺎﺷـﻴﺔ
ﺍﻟﺼﺒﺎﻥ ،182/2:ﻷﰊ ﺻﺨﺮ ﺍﳍﺬﱄ ،ﻭﻳﺮﻭﻯ ﺻﺪﺭﻩ:
........................... ﺇﺫﺍ ﺫﹸﻛﺮﺕ ﻳﺮﺗﺎﺡ ﻗﻠﱯ ﻟﺬﻛﺮﻫــﺎ
ﻭﻳﺮﻭﻯ ﺃﻳﻀﺎ ﻧﻔﻀﺔ ﺑﺪﻝ ﻫﺰﺓ .
ﻭﺍﻟﺸﺎﻋﺮ ﻫﻮ ﺃﺑﻮ ﺻﺨﺮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻠﻤﺔ ﻣﻦ ﺑﲏ ﺳﻬﻢ ﺑﻦ ﻫﺬﻳﻞ ،ﻋﺎﺵ ﺗﺎﺑﻌﺎ ﻟﺒﲏ ﻣﺮﻭﺍﻥ ﰲ ﺍﳊﺠﺎﺯ ﻧﻈﻢ ﺷﻌﺮﺍ ﰲ ﻣﺪﺡ
ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ ،ﻭﻛﺎﻥ ﺷﺎﻋﺮ ﻏﺰﻝ ﻣﺸﻬﻮﺭﺍ .ﻳﻨﻈﺮ :ﺍﻷﻋﻼﻡ ،223/4:ﻭﻣﻌﺠﻢ ﺍﻟﺸﻌﺮﺍﺀ :ﺹ.129
) (4ﺍﻟﻨﺤﻞ ،ﻣﻦ ﺍﻵﻳﺔ ،08ﻭﲤﺎﻣﻬﺎ :ﻭﺍﻟﹾﺨﻴﻞﹶ ﻭﺍﻟﹾﺒِﻐﺎﻝﹶ ﻭﺍﻟﹾﺤﻤِﲑ ﻟِﺘﺮﻛﹶﺒﻮﻫﺎ ﻭﺯِﻳﻨﺔﹰ ﻭﻳﺨﻠﹸﻖ ﻣﺎ ﻻﹶ ﺗﻌﻠﹶﻤﻮﻥﹶ .
) (5ﻫﺬﺍ ﺻﺪﺭ ﺑﻴﺖ ﻣﻦ ﺍﻟﻄﻮﻳﻞ ﰲ ﺩﻳﻮﺍﻥ ﺍﻣﺮﺉ ﺍﻟﻘﻴﺲ ،ﻭﲤﺎﻣﻪ:
ﻟﺪﻯ ﺍﻟﺴﺘﺮ ﺇﻻ ﻟﺒﺴـﺔ ﺍﳌﺘﻔﻀـﻞ ..................................
ﻭﻳﺮﻭﻯ ﺛﻴﺎﺎ ﺑﺪﻝ ﺛﻴﺎﺑﻪ .ﻳﻨﻈﺮ :ﺩﻳﻮﺍﻥ ﺍﻣﺮﺉ ﺍﻟﻘﻴﺲ :ﺹ.14
257
ﻳﻘﹸﻮﻡ ﻣﻘﹶﺎﻡ ﻻﹶﻡِ) (1ﺍﻟﺘﻌﻠِﻴﻞِ "ﻣِﻦ "ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻣِﻦ ﻏﹶﻢ ﺃﹸﻋِﻴﺪﻭﺍﹾ ﻓِﻴﻬﺎ ،(2)ﻭ"ﰲ" ﳓﻮ ﻗﻮﻟﻪ
ﺗﻌﺎﱃ :ﻳﺬﹾﺭﺅﻛﹸﻢ ﻓِﻴﻪِ ،(3)ﻭﰲ ﺍﻟﹾﺤﺪِﻳﺚِ» :ﺇﻥﱠ ﺍِﻣﺮﺃﹶﺓﹰ ﺩﺧﻠﹶﺖِ ﺍﻟﻨﺎﺭ ﰲ ﻫِﺮﺓٍ«) (4ﺃﻱ :ﻷَﺟﻞِ ﻫِـﺮﺓٍ،
ﻭ"ﺍﻟﻜﹶﺎﻑ "ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﺍﺫﹾﻛﹸﺮﻭﻩ ﻛﹶﻤﺎ ﻫﺪﺍﻛﹸﻢ ،(5) ﺃﻱ :ﻷَﺟﻞِ ﻫِﺪﺍﻳﺘِﻪِ ﺇﻳﺎﻛﹸﻢ ،ﻭ"ﻋﻦ "ﻛﻘﻮﻟﻪ
ﺗﻌﺎﱃ :ﻭﻣﺎ ﻧﺤﻦ ﺑِﺘﺎﺭِﻛِﻲ ﺁﻟِﻬﺘِﻨﺎ ﻋﻦ ﻗﹶﻮﻟِﻚ ،(6) ﺃﻱ :ﻷَﺟﻞِ ﻗﹶﻮﻟِﻚ ،ﻭ"ﺍﻟﺒﺎﺀُ" ،ﳓﻮ ﻗﻮﻟﻪِ ﺗﻌـﺎﱃ:
ﻓﹶﺒِﻈﹸﻠﹾﻢٍ ﻣﻦ ﺍﻟﱠﺬِﻳﻦ ﻫﺎﺩﻭﺍﹾ ﺣﺮﻣﻨﺎ ﻋﻠﹶﻴﻬِﻢ ،(7) ﺃﻱ :ﻷَﺟﻞِ ﻇﹸﻠﹾﻤِﻬﻢ ﺃﹶﻭ ﺑِﺴﺒﺒِﻪِ ،ﻭﻳﺠﻮﺯ ﺟﺮ ﺍﻟﹾﻤﺴﺘﻮﻓِﻲ
) (8
ﻟِﻠﺸﺮﻭﻁِ ﺑِﻜﹶﺜﹾﺮﺓٍ ﺇِﻥﹾ ﻛﹶﺎﻥﹶ "ﺑﺎﻝ" ،ﻭﺑِﻘِﻠﱠﺔٍ ﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻣﺠﺮﺩﺍ ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻣﻀﺎﻓﹰﺎ ﻓﹶﺠﺮﻩ ،ﻭﻧـﺼﺒﻪ ﺳـﻮﺍﺀُ
ﻭﺍﻟﹾﻤﻔﹾﻌﻮﻝﹸ ﻟﹶﻪ ﻣﻨﺼﻮﺏ ﺑِﻔِﻌﻠِﻪِ ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭِ ﻣﻌﻪ ﻭﻗِﻴﻞﹶ ﺑِﻔِﻌﻞٍ ﻣﺤـﺬﹸﻭﻑٍ) (9ﻣِـﻦ ﺟِﻨـﺴِﻪِ ،ﻭﺍﻷﻭﻝﹸ ﻫـﻮ
) (11
ﺍﻟﹾﻤﻌﺘﻤﺪ (10)ﻭﻳﺠﻮﺯ ﺗﻘﹾﺪِﻳﻤﻪ ﻋﻠﹶﻰ ﻋﺎﻣِﻠِﻪِ ﺗﻘﹸﻮﻝﹸ :ﺗﺄﹾﺩِﻳﺒﺎ ﺿﺮﺑﺖ ﺯﻳﺪﺍ.
258
)ﻭﻫﻮ ﺍﻻِﺳﻢ] /ﺍﻟﹾﻤﻨﺼﻮﺏ ،((1)[ﺑِﻤﺎ ﺳﺒﻘﹶﻪ ﻣِﻦ ﻓِﻌﻞٍ ﺃﹶﻭ ﻳﺸﺒِﻬﻪ) ﺍﻟﱠﺬِﻱ ﻳﺬﹾﻛﹶﺮ ﻟِﺒﻴﺎﻥِ ﻣﻦ ﻓﹶﻌﻞﹶ ]72ﻭ[
ﻣﻌﻪ ﺍﻟﻔِﻌﻞﹸ( ،ﺃﹶﻱ :ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭ ﻟِﺒﻴﺎﻥِ ﻣﻦ ﺻﺎﺣﺐ ﻣﻌﻤﻮﻝﹶ ﺍﻟﻔِﻌﻞِ ،ﻭﺧﺮﺝ ﺑِﻪِ ﺑﺎﻗِﻲ ﺍﻟﹾﻤﻔﹶﺎﻋِﻴﻞﹸ ،ﻭﻗﹶﺪ ﺣـﺪ
ﺑِﺤﺪﻭﺩٍ ﻣِﻨﻬﺎ» :ﺇﻧﻪ ﺍِﺳﻢ ﻓﹶﻀﻠﹶﺔﹲ ﺑﻌﺪ ﻭﺍﻭٍ ﺃﹸﺭِﻳﺪ ﺑِﻬﺎ ﺍﻟﺘﻨﺼِﻴﺺ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻌِﻴﺔِ ﻣﺴﺒﻮﻕ ﺑِﻔِﻌﻞٍ ﺃﹶﻭ ﻣـﺎ ﻓِﻴـﻪِ
) (2
ﺣﺮﻭﻓﹸﻪ ﻭﻣﻌﻨﺎﻩ.«
ﻓﹶﺨﺮﺝ ﺑِﺬِﻛﹾﺮِ "ﺍﻻِﺳﻢِ" ﺍﻟﻔِﻌﻞﹸ ﺍﻟﹾﻤﻨﺼﻮﺏ ﺑﻌﺪ ﺍﻟﻮﺍﻭِ ﰲ ﻗﻮﻟﻪ :ﻻﹶ ﺗﺄﻛﹸﻞِ ﺍﻟﺴﻤﻚ ﻭﺗﺸﺮﺏِ ﺍﻟﻠﱠﺒﻦ
ﻓﹶﺈﻧﻪ ﻋﻠﹶﻰ ﻣﻌﻨﻰ ﺍﻟﹾﺠﻤﻊِ ،ﺃﹶﻱ :ﻻﹶ ﺗﻔﹾﻌﻞﹾ ﻫﺬﹶﺍ ﻣﻊ ﻓِﻌﻠِﻚ ﻫﺬﹶﺍ ،ﻓﹶﻼ ﻳﺴﻤﻰ ﻣﻔﹾﻌﻮﻻﹰ ﻣﻌﻪ ﻟِﻜﹶﻮﻧِﻪِ ﻟﹶﻴﺲ ﺍِﺳﻤﺎ
ﻭﺍﻟﹾﺠﻤﻠﹶﺔﹸ ﺍﻟﹾﺤﺎﻟِﻴﺔﹸ ﰲ ﳓﻮ :ﺟﺎﺀَ ﺯﻳﺪ ﻭﺍﻟﺸﻤﺲ ﻃﹶﺎﻟِﻌﺔﹲ ،ﻭﺑِﺬِﻛﹾﺮِ ﺍﻟﻔﹶﻀﻠﹶﺔِ ﻣﺎ ﺑﻌﺪ" ﺍﻟﻮﺍﻭِ" ﳓـﻮ ﻗﻮﻟـﻚ:
ﺍِﺷﺘﺮﻙ ﺯﻳﺪ ﻭﻋﻤﺮﻭ ،ﻭﺑِﺬِﻛﹾﺮِ ﺍﻟﻮﺍﻭِ ﻣﺎ ﺑﻌﺪ" ﻣﻊ "ﰲ ﳓﻮِ ﻗﻮﻟﻚ :ﺟﺎﺀَ ﺯﻳﺪ ﻣﻊ ﻋﻤﺮٍﻭ ،ﻭﺑﻌﺪ ﺍﻟﺒﺎﺀِ ،ﳓﻮ:
) (3
ﺑِﻌﺘﻚ ﺍﻟﺪﺍﺭ ﺑِﺄﹶﺳﺎﺳِﻬﺎ.
ﻭﺑِﺬِﻛﹾﺮِ ﺇِﺭﺍﺩﺓِ ﺍﻟﺘﻨﺼِﻴﺺِ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻌِﻴﺔ ،ﳓﻮ :ﺟﺎﺀَ ﺯﻳﺪ ﻭﻋﻤﺮﻭ ،ﺇِﺫﹶﺍ ﺃﹸﺭِﻳﺪ ﻣﺠـﺮﺩ ﺍﻟﻠﱠﻔـﻆِ)،(4
ﻭﻗﻮﻟﻪ :ﻣﺴﺒﻮﻕ .. ﺍﱁ ،ﺑﻴﺎﻥﹲ ﻟِﺸﺮﻁِ ﺍﻟﹾﻤﻔﹾﻌﻮﻝِ ﻣﻌﻪ ،ﻭﻫﻮ ﺃﻧﻪ ﻻﹶﺑﺪ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣﺴﺒﻮﻗﹰﺎ ﺑِﻔِﻌﻞٍ ،ﺃﹶﻭ ﻣﺎ ﻓِﻴﻪِ
) (5
ﻣﻌﻨﻰ ﺍﻟﻔِﻌﻞِ ﻭﺣﺮﻭﻓِﻪِ.
)ﻓﹶﺎﻷﻭﻝﹸ :ﳓﻮ ﻗﻮﻟﻚ:ﺟﺎﺀَ ﺍﻷَﻣِﲑ ﻭﺍﻟﹾﺠﻴﺶ ،(ﺳِﺮﺕ ﻭﺍﻟﻨﻴﻞﹶ ،ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻓﹶﺄﹶﺟﻤِﻌﻮﺍﹾ ﺃﹶﻣﺮﻛﹸﻢ
ﻭﺷﺮﻛﹶﺎﺀَﻛﹸﻢ) ،(6) ﻭﺍِﺳﺘﻮﻯ ﺍﻟﹾﻤﺎﺀُ ﻭﺍﻟﹾﺨﺸﺒﺔﹶ(" ،ﻓﹶﺎﻟﹾﺠﻴﺶ "ﺍِﺳﻢ ﻣﻨﺼﻮﺏ ﻣﺬﹾﻛﹸﻮﺭ ﻟِﺒﻴﺎﻥِ ﻣﻦ ﺻﺎﺣﺐ
) (7
ﺍﻷَﻣِﲑ ﰲ ﺍﻟﹾﻤﺠِﻴﺊِ ،ﻭ"ﺍﻟﹾﺨﺸﺒﺔﹶ" ،ﺍِﺳﻢ ﻣﻨﺼﻮﺏ ﻣﺬﹾﻛﹸﻮﺭ ﻟِﺒﻴﺎﻥِ ﻣﻦ ﺻﺎﺣﺐ ﺍﻟﹾﻤﺎﺀَ ﰲ ﺍﻻِﺳﺘِﻮﺍﺀِ.
ﻭﺍﻟﺜﱠﺎﻧِﻲ :ﻗﹶﻮﻟﹸﻚ :ﺃﹶﻧﺎ ﺳﺎﺋِﺮ ﻭﺍﻟﻨﻴﻞﹶ ،ﻭﻻﹶ ﻳﺠﻮﺯ ﺍﻟﻨﺼﺐ ﰲ ﳓﻮ ﻗﹶﻮﻟِﻬِﻢ :ﻛﹸﻞﱡ ﺭﺟﻞٍ ﻭﺿـﻴﻌﺘِﻪِ؛ ﻷﻧـ
ﻚ
ﻟﹶﻢ ﺗﺬﻛﹸﺮ ﻓِﻌﻼﹰ ،ﻭﻻﹶ ﻣﺎ ﻓِﻴﻪِ ﻣﻌﻨﻰ ﺍﻟﻔِﻌﻞِ ،ﻭﺣﺮﻭﻓِﻪِ) ،(1ﻭﻛﺬﹶﻟِﻚ ﻻﹶ ﻳﺠﻮﺯ" ﻫﺬﹶﺍ ﻟﹶﻚ ﻭﺃﹶﺑﺎﻙ "ﺑِﺎﻟﻨﺼﺐِ؛
ﻷﻥﱠ ﺍِﺳﻢ ﺍﻹِﺷﺎﺭﺓِ ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻓِﻴﻪِ ﻣﻌﻨﻰ ﺍﻟﻔِﻌﻞِ ﻭﻫﻮ" ﺃﹸﺷِﲑ "ﻟﹶﻜﻨﻪ ﻟﹶﻴﺲ ﻓِﻴﻪِ ﺣﺮﻭﻓﹸﻪ ،(2)ﻭﺃﻣﺎ ﳓﻮ :ﻣﺎﻟﹶﻚ
ﻭﺯﻳﺪﺍ؟ ﻭﻣﺎ ﺷﺄﹾﻧﻚ ﻭﻋﻤﺮﺍ؟ ﻭﻛﹶﻴﻒ ﺃﹶﻧﺖ ﻭﺯﻳﺪﺍﹰ؟ ﻓﹶﺄﹶﻛﹾﺜﹶﺮﻫﻢ ﻳﺮﻓﹶﻊ ﺑِﺎﻟﻌﻄﹾﻒِ ،ﻭﺍﻟﱠﺬِﻳﻦ ﻧـﺼﺒﻮﺍ ﻗﹶـﺪﺭﻭﺍ
]72ﻅ[ ﺍﻟﻀﻤِﲑ /(3)ﻓﹶﺎﻋِﻼﹰ ﻟِﻤﺤﺬﹸﻭﻑٍ ﻻﹶ ﻣﺒﺘﺪﺃﹰ ،ﻭﺍﻷَﺻﻞﹸ ﻣﺎ ﺗﻜﹸﻮﻥﹸ؟ ﻭﻛﹶﻴﻒ ﺗﺼﻨﻊ؟ ﻓﹶﻠﹶﻤﺎ ﺣﺬِﻑ ﺍﻟﻔِﻌﻞﹸ ﻭﺣﺪﻩ
) (5
ﺑﺮﺯ ﺍﻟﻀﻤِﲑ ،ﻭﺍﻧﻔﹶﺼﻞﹶ ،ﻭﻻﹶ ﻳﺠﻮﺯ ﺗﻘﹾﺪِﻳﻢ ﺍﻟﹾﻤﻔﹾﻌﻮﻝِ) (4ﻣﻌﻪ ﻋﻠﹶﻰ ﻋﺎﻣِﻠِﻪِ ﻣﻄﹾﻠﻘﹰﺎ.
ﻭﻟِﻼِﺳﻢِ ﺍﻟﻮﺍﻗِﻊِ ﺑﻌﺪ ﺍﻟﻮﺍﻭِ ﺍﻟﹾﻤﺴﺒﻮﻗﹶﺔِ ﺑِﻔِﻌﻞٍ ،ﺃﹶﻭ ﻣﻌﻨﺎﻩ ﺣﺎﻻﹶﺕ:
-ﺇِﺣﺪﺍﻫﺎ :ﻭﺟﻮﺏ ﻧﺼﺒِﻪِ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻔﹾﻌﻮﻟِﻴﺔِ ﺇِﺫﹶﺍ ﺍِﻣﺘﻨﻊ ﺍﻟﻌﻄﹾﻒ ﻟِﻤﺎﻧِﻊٍ ﻣﻌﻨﻮِﻱ ،ﺃﹶﻭ ﺻِﻨﺎﻋِﻲ ،ﻓﹶﺎﻷﻭﻝﹸ ،ﳓﻮ:
ﻣﺎﺕ ﺯﻳﺪ ﻭﻃﹶﻠﹶﻌﺖِ ﺍﻟﺸﻤﺲ ،ﻭﻣِﻦ ﻫﺬﹶﺍ ﻣِﺜﹶﺎﻝﹸ ﺍﻟﹾﻤﺼﻨﻒِ ﺍﻟﺜﱠﺎﱐ ،ﻭﺍﻟﺜﱠﺎﱐ ﻛﹶﻘﻮﻟِﻚ :ﻗﹸﻤﺖ ﻭﺯﻳﺪﺍ ،ﻭﻣﺮﺭﺕ
ﺑِﻚ ﻭﺯﻳﺪﺍ؛ ﻷﻧﻪ ﻻﹶ ﻳﺠﻮﺯ ﺍﻟﻌﻄﹾﻒ ﻋﻠﹶﻰ ﺍﻟﻀﻤِﲑِ ﺍﻟﹾﻤﺮﻓﹸﻮﻉِ ﺍﻟﹾﻤﺘﺼِﻞِ ﺇِﻻﱠ ﺑﻌﺪ ﺍﻟﺘﻮﻛِﻴﺪِ ﺑِﻀﻤِﲑٍ ﻣﻨﻔﹶـﺼِﻞٍ
ﻋﻠﹶﻰ ﺍﻷَﺻﺢ؛ ﻭﻷﻧﻪ ﻻﹶ ﻳﺠﻮﺯ ﺍﻟﻌﻄﹾﻒ ﻋﻠﹶﻰ ﺍﻟﻀﻤِﲑِ ﺍﻟﹾﻤﺨﻔﹸﻮﺽِ ﺇِﻻﱠ ﺑِﺈِﻋﺎﺩﺓِ ﺍﻟﹾﺨﺎﻓِﺾِ ﻋﻠﹶﻰ ﺍﻷَﺻﺢ.
-ﺍﻟﺜﱠﺎﻧِﻴﺔﹸ :ﺃﹶﻥﹾ ﻳﺘﺮﺟﺢ ﺍﻟﹾﻤﻔﹾﻌﻮﻝﹸ ﻣﻌُﻪ ﻋﻠﹶﻰ ﺍﻟﻌﻄﹾﻒِ ،ﻭﺫﹶﻟِﻚ ﰲ ﳓﻮ ﻗﻮﻟِﻚ :ﻛﹸﻦ ﺃﹶﻧﺖ ﻭﺯﻳـﺪﺍ ﻛﹶـﺎﻷَﺥِ
ﻷﻧﻚ ﻟﹶﻮ ﻋﻄﹶﻔﹾﺖ" ﺯﻳﺪﺍ" ﻋﻠﹶﻰ ﺍﻟﻀﻤِﲑِ ﰲ "ﻛﹸﻦ "ﻟﹶﺰﻡ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺯﻳﺪ ﻣﺄﹾﻣﻮﺭﺍ ،ﻭﻟﹶﻜِﻨـﻚ ﻻﹶ ﺗﺮِﻳـﺪ ﺃﻥﹾ
ﺗﺄﹾﻣﺮﻩ ،ﻭﺇِﻧﻤﺎ ﺗﺮِﻳﺪ ﺃﹶﻥﹾ ﺗﺄﹾﻣﺮ ﻣﺨﺎﻃِﺒﻚ ﺑِﺄﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻣﻌﻪ ﻛﹶﺎﻷَﺥِ ،ﻭﻗﹶﺪ ﺃﹸﺳﺘﻔِﻴﺪ ﻣِﻦ ﻫﺬﹶﺍ ﺍﻟﺘﻤﺜِﻴﻞِ ﺃﹶﻥﱠ ﻣﺎ ﺑﻌﺪ
ﺍﻟﹾﻤﻔﹾﻌﻮﻝِ ﻣﻌﻪ ﻳﻜﹸﻮﻥﹸ ﻋﻠﹶﻰ ﺣﺴﺐِ ﻣﺎ ﻗﹶﺒﻠﹶﻪ ﻓﹶﻘﹶﻂﹾ ﻻﹶ ﻋﻠﹶﻰ ﺣﺴﺒِﻬِﻤﺎ ،ﻭﺇِﻻﱠ ﻟﹶﻘﹸﻠﹾﺖ" ﻛﹶﺎﻷَﺧﻮﻳﻦِ" ﻭﻫﺬﹶﺍ ﻫ ﻮ
ﺍﻟﺼﺤِﻴﺢ ﻭﻣِﻤﻦ ﻧﺺ ﻋﻠﹶﻴﻪِ ﺍِﺑﻦ ﻛِﻴﺴﺎﻥﹶ ،ﻭﺍﻟﺴﻤﺎﻉ ﻭﺍﻟﻘِﻴﺎﺱ ﻳﻘﹾﺘﻀِﻴﺎﻧِﻪِ ،ﻭﻋـﻦِ ﺍﻷَﺧﻔﹶـﺶِ »ﺇِﺟـﺎﺯﺓﹸ
) (6
ﻣﻄﹶﺎﺑﻘﹶﺘِﻬِﻤﺎ ﻣﻌﺎ ﻗِﻴﺎﺳﺎ ﻋﻠﹶﻰ ﺍﻟﻌﻄﹾﻒِ ﻭﻟﹶﻴﺲ ﺑِﺎﻟﻘﹶﻮِﻱ.«
-ﺍﻟﺜﱠﺎﻟِﺜﺔﹸ :ﺭﺟﺤﺎﻥﹸ ﺍﻟﻌﻄﹾﻒِ ،ﻭﺫﹶﻟِﻚ ﺇِﺫﹶﺍ ﺃﹶﻣﻜﹶﻦ ﺍﻟﻌﻄﹾﻒ ﻣِﻦ ﻏﹶﲑِ ﺿﻌﻒٍ ﰲ ﺍﻟﻠﱠﻔﹾـﻆِ ،ﻭﻻﹶ ﺿـﻌﻒٍ ﰲ
ﺍﻟﹾﻤﻌﻨﻰ) ،(7ﳓﻮ :ﻗﹶﺎﻡ ﺯﻳﺪ ﻭﻋﻤﺮﻭ؛ ﻷﻥﱠ ﺍﻟﻌﻄﹾﻒ ﻫﻮ ﺍﻷَﺻﻞﹸ ﻭﻻﹶ ﻣﻀﻌﻒ ﻟﹶﻪ ،ﻭﻣِﻦ ﻫﺬﹶﺍ ﻣِﺜﹶﺎﻝﹸ ﺍﻟﹾﻤﺼﻨﻒِ
) (1ﺃﺟﺎﺯ ﺍﻟﺼﻴﻤﺮِﻱ )ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﺳﺤﺎﻕ ﺕ؟( ﺍﻟﻨﺼﺐ .ﻳﻨﻈﺮ :ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ،239/2:ﻭﺷﺮﺡ ﻗﻄﺮ
ﺍﻟﻨﺪﻯ :ﺹ.252
) (2ﻳﻨﻈﺮ :ﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ.252
) (3ﻳﻨﻈﺮ :ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ.240/2:
) (4ﰲ )ﻫـ( ﺍﻟﻔﻌﻞ.
) (5ﻳﻨﻈﺮ :ﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ :ﺹ.146
) (6ﻳﻨﻈﺮ :ﺍﺭﺗﺸﺎﻑ ﺍﻟﻀﺮﺏ ،293/2:ﻭﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ،243/2:ﻭﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ.254
) (7ﻳﻨﻈﺮ :ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ.243/2:
260
ﺍﻷَﻭﻝﹸ ،ﻭﻣِﻤﺎ ﻭﺭﺩ ﻣِﻨﻪ ﰲ ﺍﻟﻘﹸﺮﺁﻥِ ﻓﹶﺄﹶﺟﻤِﻌﻮﺍﹾ ﺃﹶﻣﺮﻛﹸﻢ ﻭﺷﺮﻛﹶﺎﺀَﻛﹸﻢ] (1) ﻓﹶﺎﻟﺸﺮﻛﹶﺎﺀَ[ ) (2ﺇﻣﺎ ﻣﻔﹾﻌـﻮ ﹲﻝ
ﻣﻌﻪ ﺃﹶﻭ ﻣﻌﻄﹸﻮﻑ ﻋﻠﹶﻰ ﻗﻮﻟﻪِ "ﺃﻣﺮﻛﹸﻢ ،"ﻭ]ﻗﻮﻟﻪ ﺗﻌﺎﱃ[ )(3ﻳﺎ ﺟِﺒﺎﻝﹸ ﺃﹶﻭﺑِﻲ ﻣﻌﻪ ﻭﺍﻟﻄﱠﻴـﺮ ،(4) ﺑِـﺎﻟﺮﻓﹾﻊِ
ﺑِﺎﻟﻌﻄﹾﻒِ ﻋﻠﹶﻰ ﻟﹶﻔﹾﻆِ "ﻳﺎ ﺟِﺒﺎﻝﹸ" ،ﻭﺍﻟﻨﺼﺐِ ﺇﻣﺎ ﺑِﺎﻟﻌﻄﹾﻒِ ﻋﻠﹶﻰ ﻣﺤﻠﱢﻪِ ﺃﻭ ﻋﻠﹶﻰ "ﻓﹶﻀﻼﹰ" ،ﺃﻭ ﻋﻠﹶـﻰ ﺃﻧـﻪ
ﻣﻔﹾﻌﻮﻝﹲ ﻣﻌﻪ.
)ﻭﺃﻣﺎ ﺧﺒﺮ ﻛﹶﺎﻥﹶ ﻭﺃﹶﺧﻮﺍﺗِﻬﺎ ﻭﺍِﺳﻢ ﺇﻥﱠ ﻭﺃﹶﺧﻮﺍﺗِﻬﺎ ﻓﹶﻘﹶﺪ ﺗﻘﹶﺪﻡ ﺫِﻛﹾﺮﻫﻤﺎ ﰲ ﺍﻟﹾﻤﺮﻓﹸﻮﻋﺎﺕِ ﻭﻛﹶﺬﹶﻟِﻚ
ﺍﻟﺘﻮﺍﺑِﻊِ( ﺍﻟﹾﻤﻨﺼﻮﺑﺔِ ،ﻭﺗﻌﺮِﻳﻒ ﺍﻟﺘﺎﺑِﻊِ ﻛﹸﻞﱡ ﺗﺎﺑِﻊٍ ﺃﹸﻋﺮِﺏ ﺑِﺈﻋﺮﺍﺏِ ﻣﺘﻠﹸﻮﻩِ ﻣِـﻦ ﻛﹸـﻞﱢ ﻭﺟـﻪٍ) ،ﻓﹶﻘﹶـﺪ/
]73ﻭ[ ﺗﻘﹶﺪﻣﺖ ﻫﻨﺎﻟِﻚ (ﺃﻱ ﰲ ﺍﻟﹾﻤﺮﻓﹸﻮﻋﺎﺕِ.
ﻭﻟﹶﻤﺎ ﻓﹶﺮﻍﹶ ﻣِﻦ ﻣﺮﻓﹸﻮﻋﺎﺕِ ﺍﻷَﺳﻤﺎﺀِ ﻭﻣﻨﺼﻮﺑﺎﺗِﻬﺎ ﺷﺮﻉ ﰲ ﻣﺨﻔﹸﻮﺿﺎﺗِﻬﺎ ﻓﹶﻘﹶﺎﻝﹶ:
261
) (1ﺃﻧﻜﺮ ﺍﻟﺴﲑﺍﰲ)ﺕ368ﻫـ( ﻭﺍﺑﻦ ﺟﲏ)ﺕ392ﻫـ( ﺍﳋﻔﺾ ﻋﻠﻰ ﺍﳉﻮﺍﺭ ،ﻭﺗﺄﻭﻻ ﻗﻮﳍﻢ "ﺧﺮﺏ" ﺑﺎﳉﺮ ﻋﻠﻰ ﺃﻧﻪ ﺻﻔﺔ
"ﻟِﻀﺐ" .ﻳﻨﻈﺮ :ﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ :ﺹ ،311ﻭﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ .444/2:ﻭﺧﺮﺏ ﺿﺪ ﺍﻟﻌﻤﺮﺍﻥ .ﻳﻨﻈﺮ :ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ :ﻣﺎﺩﺓ
)ﺧِ ﺮﺏ.(
) (2ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﺒﺴﻴﻂ ﰲ ﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ ،444/2:ﻭﺧﺰﺍﻧﺔ ﺍﻷﺩﺏ ،92/5:ﻭﺍﳌﻌﺠﻢ ﺍﳌﻔﺼﻞ ،471/1:ﻷﰊ ﺍﻟﻐﺮﻳﺐ ﺍﻟﻨﺼﺮﻱ
ﻭﻳﺮﻭﻯ ﺍﺳﺘﺮﺧﺖ ﺑﺪﻝ ﺍﳓﻠﹼﺖ ،ﻭﻋﺮﻯ ﺑﺪﻝ ﻋﺮﻭ ،ﻭﻫﻮ ﺃﺑﻮ ﺍﻟﻐﺮﻳﺐ ﺍﻟﻨﺼﺮﻱ ﺃﻋﺮﺍﰊ ﻟﻪ ﺷﻌﺮ ﻗﻠﻴﻞ ﺃﺩﺭﻙ ﺍﻟﺪﻭﻟﺔ ﺍﳍﺎﴰﻴﺔ.
ﻳﻨﻈﺮ :ﺧﺰﺍﻧﺔ ﺍﻷﺩﺏ.91/5:
) (3ﺍﳌﺎﺋﺪﺓ ،ﻣﻦ ﺍﻵﻳﺔ ،06ﻭﲤﺎﻣﻬﺎ :ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍﹾ ﺇِﺫﹶﺍ ﻗﹸﻤﺘﻢ ﺇِﻟﹶﻰ ﺍﻟﺼﻼﺓِ ﻓﺎﻏﹾﺴِﻠﹸﻮﺍﹾ ﻭﺟﻮﻫﻜﹸﻢ ﻭﺃﹶﻳﺪِﻳﻜﹸﻢ ﺇِﻟﹶﻰ ﺍﻟﹾﻤﺮﺍﻓِـﻖِ
ﻭﺍﻣﺴﺤﻮﺍﹾ ﺑِﺮﺅﻭﺳِﻜﹸﻢ ﻭﺃﹶﺭﺟﻠﹶﻜﹸﻢ ﺇِﻟﹶﻰ ﺍﻟﹾﻜﹶﻌﺒﲔِ ﻭﺇِﻥ ﻛﹸﻨﺘﻢ ﺟﻨﺒﺎﹰ ﻓﹶﺎﻃﱠﻬﺮﻭﺍﹾ ﻭﺇِﻥ ﻛﹸﻨﺘﻢ ﻣﺮﺿﻰ ﺃﹶﻭ ﻋﻠﹶﻰ ﺳﻔﹶﺮٍ ﺃﹶﻭ ﺟﺎﺀ ﺃﹶﺣﺪ ﻣﻨﻜﹸﻢ
ﻣﻦ ﺍﻟﹾﻐﺎﺋِﻂِ ﺃﹶﻭ ﻻﹶﻣﺴﺘﻢ ﺍﻟﻨﺴﺎﺀَ ﻓﹶﻠﹶﻢ ﺗﺠِﺪﻭﺍﹾ ﻣﺎﺀً ﻓﹶﺘﻴﻤﻤﻮﺍﹾ ﺻﻌِﻴﺪﺍﹰ ﻃﹶﻴﺒﺎﹰ ﻓﹶﺎﻣﺴﺤﻮﺍﹾ ﺑِﻮﺟﻮﻫِﻜﹸﻢ ﻭﺃﹶﻳﺪِﻳﻜﹸﻢ ﻣﻨﻪ ﻣﺎ ﻳﺮِﻳﺪ ﺍﻟﻠﹼﻪ ﻟِﻴﺠﻌﻞﹶ
ﻋﻠﹶﻴﻜﹸﻢ ﻣﻦ ﺣﺮﺝٍ ﻭﻟﹶـﻜِﻦ ﻳﺮِﻳﺪ ﻟِﻴﻄﹶﻬﺮﻛﹸﻢ ﻭﻟِﻴﺘِﻢ ﻧِﻌﻤﺘﻪ ﻋﻠﹶﻴﻜﹸﻢ ﻟﹶﻌﻠﱠﻜﹸﻢ ﺗﺸﻜﹸﺮﻭﻥﹶ .
262
ﻟِﻠﻤﺨﻔﹸﻮﺽِ ﻭﻫﻮ" ﺍﻟﺮﺅﻭﺱ" ﻭﻛﹶﺎﻥﹶ ﺣﻘﱠﻪ ﺍﻟﻨﺼﺐ ﻛﹶﻤﺎ ﻫﻮ ﰲ ﺍﻟﻘِﺮﺍﺀَﺓِ ﺍﻷﺧﺮﻯ) ،(1ﻭﺧﺎﻟﹶﻔﹶﻬﻢ ﰲ ﺫﹶﻟِ
ﻚ
ﺍﻟﹾﻤﺤﻘﱢﻘﹸﻮﻥﹶ ﻭﺭﺃﹶﻭﺍ ﺃﻥﱠ ﺍﻟﹾﺠـﺮ ﻣﻊ ﺍﻟﹾﻤﺠﺮﻭﺭِ ﻻﹶ ﻳﺤﺴﻦ ﰲ ﺍﻟﻌﻄﹾﻒِ؛ ﻷﻥﱠ ﺣﺮﻑ ﺍﻟﻌﻄﹾﻒِ ﺣـﺎﺟِﺰ ﺑـﻴﻦ
ﺍﻻِﺳﻤﻴـﻦِ ﻭﻣﺒﻄِﻞﹲ ﻟِﻠﻤﺠﺎﻭﺭﺓِ ،ﻧﻌﻢ ﻻﹶ ﻳﻤﺘﻨِـﻊ ﰲ ﺍﻟﻘِﻴﺎﺱِ ﺍﻟﹾﺨﻔﹾﺾ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺠﺎﻭﺭﺓِ ﰲ ﻋﻄﹾﻒِ ﺍﻟﺒﻴﺎﻥِ؛
ﻷﻧﻪ ﻛﹶﺎﻟﻨﻌـﺖِ ﻭﺍﻟﺘﻮﻛِﻴﺪِ ﰲ ﻣﺠﺎﻭﺭﺓِ ﺍﻟﹾﻤﺘﺒﻮﻉِ ،ﻭﻳﻨﺒﻐِﻲ ﺍِﻣﺘِﻨﺎﻋﻪ ﰲ ﺍﻟﺒﺪﻝِ ﻟِﻮﺟﻮﺩِ ﺍﻟﹾﺤﺎﺟِﺰ ﺗﻘﹾـﺪِﻳﺮﺍ ﻭﺭﺃﻯ
]73ﻅ[ ﻫﺆﻻﺀِ ﺃﻥﱠ ﺍﹾﻟﺨﻔﹾﺾ ﰲ ﺍﻵﻳﺔِ ﺇﻧﻤﺎ ﻫﻮ ﻋﻠﹶﻰ ﻟﹶﻔﹾﻆِ "ﺍﻟﺮﺅﻭﺱ" /ﻓﹶﻘِﻴﻞﹶ ﻟﹶﻬﻢ ﺍﻷَﺭﺟﻞﹸ ﻣﻐﺴﻮﻟﹶﺔﹲ ﻻﹶ ﻣﻤﺴﻮﺣﺔﹲ ﻓﹶﺄﹶﺟﺎﺑﻮﺍ
ﻋﻦ ﺫﹶﻟِﻚ ﺑِﻮﺟﻬﻴﻦِ:
ﺃﹶﺣﺪﻫﻤﺎ :ﺃﹶﻥﱠ ﺍﻟﹾﻤﺮﺍﺩ ﺑِﺎﻟﹾﻤﺴﺢِ ﻫﻨﺎ ﺍﻟﻐﺴﻞﹸ ﻭﺧﺼﺖِ ﺍﻟﺮِﺟﻼﹶﻥِ ﺑِﺬﹶﻟِﻚ ﻣِﻦ] ﺑﲔِ[) (2ﺳﺎﺋِﺮِ ﺍﻟﹾﻤﻐـﺴﻮﻻﹶﺕِ
) (3
ﻟِﻴﻘﹾﺘﺼﺮ ﰲ ﺻﺐ ﺍﻟﹾﻤﺎﺀِ ﻋﻠﹶﻴﻬﺎ ﺇِﺫﹾ ﻛﹶﺎﻧﺖ ﻣﻈﹶﻨﺔﹶ ﺍﻹِﺳﺮﺍﻑِ.
ﻭﺍﻟﺜﱠﺎﱐ :ﺃﻥﱠ ﺍﻟﹾﻤﺮﺍﺩ ﻫﻨﺎ ﺍﻟﹾﻤﺴﺢ ﻋﻠﹶﻰ ﺍﻟﹾﺨﻔﱠﲔِ ﻭﺟﻌِﻞﹶ ﺫﹶﻟِﻚ ﻣﺴﺤﺎ ﻟِﻠﺮﺟﻞِ ﻣﺠﺎﺯﺍ ،ﻭﺇِﻧﻤﺎ ﺣﻘِﻴﻘﹶﺘﻪ ﺃﻧـﻪ
ﻣﺴﺢ ﻟﻠِْﺨﻒ ﺍﻟﱠﺬِﻱ ﻋﻠﹶﻰ ﺍﻟﺮﺟﻞِ ،ﻭﺍﻟﺴﻨﺔﹸ ﺑﻴﻨﺖ ﺫﹶﻟِﻚ ﻭﻳﺮﺟﺢ ﻫﺬﹶﺍ ﺍﻟﻘﹶﻮﻝﹶ ﺛﹶﻼﹶﺛﺔﹸ ﺃﹸﻣﻮﺭٍ:
ﺃﹶﺣﺪﻫﺎ :ﺃﻥﱠ ﺍﻟﹾﺤﻤﻞﹶ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺠﺎﻭﺭﺓِ ]ﺣﻤﻼﹰ[) (4ﻋﻠﹶﻰ ﺷﺎﺫٍ ﻓﹶﻴﻨﺒﻐِﻲ ﺻﻮﻥﹸ ﺍﻟﻘﹸﺮﺁﻥِ ﻋﻨﻪ.
ﺍﻟﺜﱠﺎﱐ :ﺇﻧﻪ ﺇِﺫﹶﺍ ﺣﻤِﻞﹶ ﻋﻠﹶﻰ ﺫﹶﻟِﻚ ﻛﹶﺎﻥﹶ ﺍﻟﻌﻄﹾﻒ ﰲ ﺍﻟﹾﺤﻘِﻴﻘﹶﺔِ ﻋﻠﹶﻰ "ﺍﻟﻮﺟﻮﻩ ﻭﺍﻷﻳﺪﻱ" ﻓﹶﻴﻠﹾﺰﻡ ﺍﻟﻔﹶﺼﻞﹸ ﺑـﻴﻦ
ﺍﻟﹾﻤﺘﻌﺎﻃِﻔﹶﲔِ) ،(5ﻭﺇِﺫﹶﺍ ﺣﻤِﻞﹶ ﺍﻟﻌﻄﹾﻒ ﻋﻠﹶﻰ "ﺍﻟﺮﺅﻭﺱ" ﻟﹶﻢ ﻳﻠﹾﺰﻡِ ﺍﻟﻔﹶﺼﻞﹸ ،ﻭﺍﻷَﺻﻞﹸ ﺃﹶﻥﹾ ﻻﹶ ﻳﻔﹾـﺼﻞﹶ ﺑـﻴﻦ
ﺍﻟﹾﻤﺘﻌﺎﻃِﻔﹶﻴﻦِ ﺑِﻤﻔﹾﺮﺩٍ ﻓﹶﻀﻼﹰ ﻋﻦِ ﺍﻟﹾﺠﻤﻠﹶﺔِ.
ﺍﻟﺜﱠﺎﻟِﺚﹸ :ﺇﻥﱠ ﺍﻟﻌﻄﹾﻒ ﻋﻠﹶﻰ ﻫﺬﹶﺍ ﺍﻟﺘﻘﺪِﻳﺮِ ﺣﻤﻞﹲ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺠﺎﻭﺭﺓِ ﻭﻋﻠﹶﻰ ﺍﻟﺘﻘﺪِﻳﺮِ ﺍﻷَﻭﻝِ ﺣﻤﻞﹲ ﻋﻠﹶـﻰ ﻏﹶـﲑِ
ﺍﻟﹾﻤﺠﺎﻭﺭﺓِ ،ﻭﺍﻟﹾﺤﻤﻞﹸ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺠﺎﻭﺭﺓِ ﺃﹶﻭﻟﹶﻰ ،ﻓﹶﺈِﻥﹾ ﻗﹸﻠﹾﺖ :ﻳﺪﻝﱡ ﻟِﻠﺘﻮﺟِﻴﻪِ ﺍﻷَﻭﻝِ ﻗِﺮﺍﺀَﺓﹸ ﺍﻟﻨﺼﺐِ ،ﻗﹸﻠﹾـﺖ :ﻻﹶ
ﻧﺴﻠﹶﻢ ﺇﻧﻬﺎ ﻋﻄﹾﻒ ﻋﻠﹶﻰ ﺍﻷَﻭﺟﻪِ ﻭﺍﻷَﻳﺪِﻱ ،ﺑﻞﹾ ﻋﻠﹶﻰ ﻣﺤﻞﱢ ﺍﻟﹾﺠﺎﺭ ﻭﺍﻟﹾﻤﺠﺮﻭﺭِ.
)ﻓﹶﺄﻣﺎ ﺍﻟﹾﻤﺨﻔﹸﻮﺽ ﺑِﺎﻟﹾﺤﺮﻑِ ،ﻓﹶﻬﻮ :ﻣﺎ ﻳﺨﻔﹶﺾ ﺑِﻤِﻦ (ﳓﻮ :ﻣِﻨﻚ ،ﻭﻣِﻦ ﻧﻮﺡٍ) ،ﻭﺇﱃ( ﳓﻮ ]ﻗﻮﻟﻪ
) (1ﻗﺮﺃ ﺑﺎﳉﺮ :ﺃﺑﻮ ﻋﻤﺎﺭﺓ ﲪﺰﺓ ﺑﻦ ﺣﺒﻴﺐ )ﺕ156ﻫـ( ،ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﳌﺪﱐ ﻳﺰﻳﺪ ﺑﻦ ﺍﻟﻘﻌﻘﺎﻉ )ﺕ128ﻫـ( ،ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ
ﻛﺜﲑ ﺍﳌﻜﻲ )ﺕ120ﻫـ( ،ﻭﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﻫﺸﺎﻡ ﺑﻦ ﺛﻌﻠﺐ ﺧﻠﻒ ﺍﻟﺒﺰﺍﺭ )ﺕ229ﻫـ( ،ﻭﺃﺑـﻮ ﻋﻤـﺮﻭ ﺑـﻦ ﺍﻟﻌـﻼﺀ
)ﺕ145ﻫـ( .ﻭﻗﺮﺃ ﺑﺎﻟﻨﺼﺐ :ﻧﺎﻓﻊ ﺍﳌﺪﱐ)ﺕ169ﻫـ( ،ﻭﺃﺑﻮ ﻋﻤﺮﺍﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺎﻣﺮ ﺍﻟﺸﺎﻣﻲ)ﺕ118ﻫـ( ،ﻭﺃﺑـﻮ
ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﲪﺰﺓ ﺍﻟﻜﺴﺎﺋﻲ)ﺕ189ﻫـ( ،ﻭﺃﺑﻮ ﳏﻤﺪ ﻳﻌﻘﻮﺏ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﳊﻀﺮﻣﻲ)ﺕ205ﻫـ( .ﻳﻨﻈﺮ :ﺍﻟﻨﺸﺮ ﰲ
ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﻌﺸﺮ.40/3:
) (2ﺇﺿﺎﻓﺔ ﻣﻦ )ﻫـ(.
) (3ﻳﻨﻈﺮ :ﺍﻟﻜﺸﺎﻑ ،326/1:ﻭﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ.443/2:
) (4ﺇﺿﺎﻓﺔ ﻣﻦ )ﻫـ(.
) (5ﺇﺫﺍ ﲪﻞ ...ﺍﳌﺘﻌﺎﻃﻔﲔ .ﺳﺎﻗﻄﺔ ﻣﻦ )ﻫـ(.
263
ﺗﻌﺎﱃ[) :(1ﺇِﻟﹶﻰ ﺍﷲ ﻣﺮﺟِﻌﻜﹸﻢ ﺟﻤِﻴﻌﺎﹰ ) ،(2)ﻭﻋﻦ ،(ﳓﻮ]ﻗﻮﻟﻪ ﺗﻌﺎﱃ[ ) :(3ﻟﹶﻘﹶﺪ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋـﻦِ
ﺍﻟﹾﻤﺆﻣِﻨِﲔ) ،(4) ﻭﻋﻠﹶﻰ( ،ﳓﻮ ]ﻗﻮﻟﻪ ﺗﻌﺎﱃ[ ) :(5ﻭﻋﻠﹶﻴﻬﺎ ﻭﻋﻠﹶﻰ ﺍﻟﹾﻔﹸﻠﹾﻚِ ﺗﺤﻤﻠﹸﻮﻥﹶ) ،(6) ﻭﰲ( ،ﳓﻮ
]ﻗﻮﻟﻪ ﺗﻌﺎﱃ[ ) :(7ﻭﻓِﻲ ﺍﻟﺴﻤﺎﺀ ﺭِﺯﻗﹸﻜﹸﻢ ،(8) ﻭﻓِﻴﻬﺎ)(9ﻣﺎ ﺗﺸﺘﻬِﻴﻪِ ﺍﻟﹾﺄﹶﻧﻔﹸﺲ) ،(10) ﻭﺭﺏ ،(ﳓﻮ:
ﺭﺏ ﻛِﺘﺎﺏٍ ﻗﹶﺮﺃﺗﻪ) ﻭﺍﻟﺒﺎﺀِ( ،ﳓﻮ]ﻗﻮﻟﻪ ﺗﻌﺎﱃ[ ) :(11ﻗﹶﺎﻟﹸﻮﺍﹾ ﺁﻣﻨﺎ ﺑِﺎﻟﻠﱠﻪِ ) ،(12)ﻭﺍﻟﻜﹶﺎﻑِ( ،ﳓﻮ :ﺯﻳـﺪ
ﻛﹶﺎﻷَﺳﺪِ )ﻭﺍﻟﻼﱠﻡِ( ،ﳓﻮ :ﺍﻟﹾﺤﻤﺪ ﻟﻠﹼﻪِ ،(13)ﻭﻟﹶﻪ ﺍﻟﹾﺤﻤﺪ.(14)
)ﻭﺣﺮﻭﻑ ﺍﻟﻘﹶﺴﻢِ ﻭﻫِﻲ :ﺍﻟﻮﺍﻭ ،ﻭﺍﻟﺒﺎﺀُ ،ﻭﺍﻟﺘﺎﺀُ( ،ﳓﻮ :ﻭﺍﷲِ ،ﻭﺑِﺎﷲِ ،ﻭﺗﺎﷲِ ،ﻭﻫـﺬِﻩِ ﻛﹸﻠﱡﻬـﺎ
ﻗﹶﺪﻣﻬﺎ ﰲ ﺃﻭﻝِ ﺍﻟﻜِﺘﺎﺏِ) ،ﻭﺑِﻮﺍﻭِ ﺭﺏ (ﳓﻮ:ﻭﻟﹶﻴﻞٍ ،ﺃﹶﻱ :ﻭﺭﺏ ﻟﹶﻴﻞٍ ،ﻭﻇﹶﺎﻫِﺮ ﻛﹶﻼﹶﻣﻪِ ﻣﻮﺍﻓﹶﻘﹶـﺔﹸ ﺍﻟﹾﻤﺒـﺮﺩ
) (15
ﻭﺍﻟﻜﹸﻮﻓِﻴﲔ ﰲ ﺃﻥﱠ ﺍﻟﹾﺨﻔﹾﺾ ﺑِﻮﺍﻭِ ﺭﺏ ،ﻭﺍﻟﺼﺤِﻴﺢ ﺃﻧﻪ ﺑِﺮﺏ ﺍﻟﹾﻤﻀﻤﺮﺓِ ،ﻭﻫﻮ ﻣﺬﹾﻫﺐ ﺍﻟﺒﺼﺮِﻳﲔ.
264
)ﻭﺑِﻤﺬﹾ ،ﻭﻣﻨﺬﹸ( ،ﻭﻳﺨﺘﺼﺎﻥِ ﺑِﺎﻟﺰﻣﺎﻥِ ﳓﻮ ﻗﻮﻟﻚ :ﻣﺎ ﺭﺃﹶﻳﺘﻪ ﻣﺬﹾ ﻳﻮﻣﻴﻦِ ﺃﹶﻭ ﻣﻨﺬﹸ ﻳـﻮﻡِ ﺍﻟﹾﺠﻤﻌـﺔِ/
]74ﻭ[ ﻭﻫﻤﺎ ﺑِﻤﻌﻨﻰ"ﻣِﻦ "ﺍﻟﱠﺘِﻲ ﻻِﺑﺘِﺪﺍﺀِ ﺍﻟﻐﺎﻳﺔِ ﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﺍﻟﺰﻣﺎﻥﹸ ﻣﺎﺿِﻴﺎ ،ﳓﻮ :ﻣﺎ ﺭﺃﹶﻳﺘﻪ ﻣﺬﹾ ،ﺃﻭ ﻣﻨﺬﹸ ﺷﻬﺮٍ ،ﺃﹶﻭ ﻳﻮﻡٍ
) (1
ﺃﹶﻭ ﺑِﻤﻌﻨﻰ "ﰲ" ﺍﻟﱠﺘِﻲ ﻟِﻠﻈﱠﺮﻓِﻴﺔِ ﺇِﺫﹶﺍ ﻛﹶﺎﻥﹶ ﺣﺎﺿِﺮﺍ ،ﳓﻮ :ﻣﺎ ﺭﺃﹶﻳﺘﻪ ﻣﺬﹾ ،ﺃﹶﻭ ﻣﻨﺬﹸ ﻳﻮﻣِﻨﺎ ﻭﺑِﻤﻌﻨـﻰ "ﻣِـﻦ"
ﻭ"ﺇﱃ" ﻣﻌﺎ ﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻣﻌﺪﻭﺩﺍ ،ﳓﻮ :ﻣﺎ ﺭﺃﹶﻳﺘﻪ ﻣﺬﹾ ،ﺃﹶﻭ ﻣﻨﺬﹸ ﻳﻮﻣﻴﻦِ ﻭﻳﻜﹸﻮﻧﺎﻥِ ﺍِﺳﻤﻴﻦِ ﺇِﺫﹶﺍ ﺩﺧﻼﹶ ﻋﻠﹶﻰ ﺍِﺳﻢٍ
ﻣﺮﻓﹸﻮﻉٍ ﳓﻮ :ﻣﺎ ﺭﺃﹶﻳﺘﻪ ﻣﺬﹾ ،ﺃﹶﻭ ﻣﻨﺬﹸ ﻳﻮﻣﺎﻥِ ،ﻭﻫﻤﺎ ﺣِﻴﻨﺌِﺬٍ ﻣﺒﺘﺪﺁﻥِ ،ﻭﻣﺎ ﺑﻌﺪﻫﻤﺎ ﺧﺒﺮ ،(2)ﻭﻋﻠﹶﻰ ﺟﻤﻠﹶـﺔٍ
) (3
ﻓِﻌﻠِﻴﺔٍ ﻛﹶﺎﻧﺖ ،ﻭﻫﻮ ﺍﻟﻐﺎﻟِﺐ ،ﺃﹶﻭ ﺍِﺳﻤِﻴﺔٍ ،ﻭﺍﻟﻐﺎﻟِﺐ ﻋﻠﹶﻰ" :ﻣﺬﹾ" ﺍﻻِﺳﻤِﻴﺔﹸ ،ﻭﻋﻠﹶﻰ "ﻣﻨﺬﹸ" ﺍﻟﹾﺤﺮﻓِﻴﺔﹸ.
ﻭﻣِﻦ ﺣﺮﻭﻑِ ﺍﻟﹾﺠﺮ ﺍﻟﺸﺎﺫﱠﺓِ "ﻣﺘﻰ" ﰲ ﻟﹸﻐﺔِ ﻫﺬﹶﻳﻞ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ" :ﺃﹶﺧﺮﺟﻬﺎ ﻣﺘﻰ ﻛﹸﻤـﻪِ" ،ﺃﹶﻱ :ﻣِـﻦ
) (5
ﻛﹸﻤﻪِ) ،(4ﻭ"ﻟﹶﻌﻞﱠ" ﰲ ﻟﹸﻐﺔِ ﻋﻘﻴﻞ.
ﻗﹶﺎﻝ ﺍﻟﺸﺎﻋﺮ:
) (6
....................... ﻟﹶﻌـﻞﱠ ﺍﷲِ ﻓﹶﻀﻠﹶﻜﹸــﻢ ﻋﻠﹶﻴﻨـﺎ
ﻭ"ﻟﹶﻮﻻﹶ" ﺇِﺫﹶﺍ ﻭﻟِﻴﻬﺎ ﺿﻤِﲑ ﻣﺘﺼِﻞﹲ ،ﳓﻮ :ﻟﹶﻮﻻﹶﻱ ،ﻭﻟﹶﻮﻻﹶﻙ ،ﻭﻟﹶﻮﻻﹶﻩ.(7)"
ﻭﺣﺮﻭﻑ ﺍﻟﹾﺠﺮ ﺗﺘﻌﻠﱠﻖ ﺑِﺎﻟﻔِﻌﻞِ ﺍﻟﺘﺎﻡِ ﺍﻟﹾﻤﺘﺼﺮﻑِ ﻭﺷِﺒﻬِﻪِ ﺍﻟﹾﻤﺆﻭﻝِ ﺑِﻪِ ﻭﺑِﻤﺎ ﻓِﻴﻪِ ﺭﺍﺋِﺤﺔﹸ ﺍﻟﻔِﻌﻞِ ،ﻭﺍﻟﹾﺨِـﻼﹶ
ﻑ
ﰲ ﺍﻟﹾﺠﺎﻣِﺪِ ،ﻭﺍﻟﻔِﻌﻞِ ﺍﻟﻨﺎﻗِﺺِ ،ﻭﺣﺮﻭﻑِ ﺍﻟﹾﻤﻌﺎﻧِﻲ ﻭﺍﻟﺼﺤِﻴﺢ ﰲ ﺍﻟﻔِﻌﻞِ ﺍﻟﻨﺎﻗِﺺِ ﺟـﻮﺍﺯ ﺍﻟﺘﻌﻠﱡـﻖِ ،ﻭﰲ
ﺣﺮﻭﻑِ ﺍﻟﹾﻤﻌﺎﱐ ﺍﻟﹾﻤﻨﻊ.
ﻭﺧﻤﺴﺔﹲ ﻣِﻦ ﺣﺮﻭﻑِ ﺍﻟﹾﺠﺮ ﻻﹶ ﺗﺘﻌﻠﱠﻖ ﺑِﺸﻲﺀٍ ،ﻭﻫِﻲ ﺍﻟﹾﺤﺮﻭﻑ ﺍﻟﺰﺍﺋِﺪﺓﹸ ،ﻭﻟﹶﻮﻻﹶ ،ﻭﻟﹶﻌﻞﱠ ،ﻭﻛﹶﺎﻑ ﺍﻟﺘﺸﺒِﻴﻪِ،
ﻭﺣﺮﻭﻑ ﺍﻻِﺳﺘِﺜﹾﻨﺎﺀِ ،ﻭﺍﻟﹾﺨِﻼﹶﻑ ﰲ ﺍﻟﻜﹶﺎﻑِ ،ﻓﹶﻘﹶﺎﻝﹶ ﺑﻌﻀﻬﻢ» :ﻭﺍﻟﻘﹶﻮﻝﹸ ﺑِﺄﹶﻥﱠ ﻛﹶﺎﻑ ﺍﻟﺘﺸﺒِﻴﻪِ ﻻﹶ ﺗﺘﻌﻠﱠﻖ ﻟﻴﺲ
ﺑِﺸﻲﺀٍ«)) ،(1ﻭﺃﻣﺎ ﻣﺎ ﻳﺨﻔﹶﺾ ﺑِﺎﻹِﺿﺎﻓﺔِ ،ﻓﹶﻨﺤﻮ ﻗﻮﻟﻚ" :ﻏﹸﻼﻡ ﺯﻳﺪٍ( ،ﻭﻫِـﻲ ﰲ ﺍﻟﻠﱡﻐـﺔِ ﺍﻹِﻟﹾـﺼﺎﻕ
ﻭﺍﻹِﺳﻨﺎﺩ ،(2)ﻭﻣِﻨﻪ ﻗﹶﻮﻟﹸﻬﻢ :ﺃﹶﺿﻔﹾﺖ ﻇﹶﻬﺮِﻱ ﺇِﱃ ﺍﻟﹾﺤﺎﺋِﻂِ ،ﺃﹶﻱ :ﺃﹶﻟﹾﺼﻘﹾﺘﻪ ﺑِﻪِ ،ﻭﺃﹶﺳﻨﺪﺗﻪ ﻭﻣِﻨﻪ ﻗﹶﻮﻝﹸ ﺑﻌـ ِ
ﺾ
ﺍﻟﻌﺮﺏِ ﻳﺼِﻒ ﺍﻟﹾﺤﻤﺎﻡ :ﻓﹶﻠﹶﻤﺎ ﺩﺧﻠﹾﻨﺎﻩ ﺃﹶﺿﻔﹾﻨﺎ ﻇﹸﻬﻮﺭﻧﺎ ﺇﱃ ﺍﻟﹾﺤﺎﺋِﻂِ ،ﻭﺃﻣﺎ ﰲ ﺍﻻِﺻﻄِﻼﹶﺡِ ،ﻓﹶﻘﹶﺪ ﺣـﺪﺕ
ﺑِﺤﺪﻭﺩٍ ﻣِﻨﻬﺎ»:ﺇﻧﻬﺎ ﻧِﺴﺒﺔﹲ ﺗﻔِﻴﺪ ﺍﻷَﻭﻝﹶ ﺗﻌﺮِﻳﻔﹰﺎ ،ﺃﹶﻭ ﺗﺨﺼِﻴﺼﺎ ،ﺃﹶﻭ ﺗﺨﻔِﻴﻔﹰـﺎ« ﻭﻣِﻨﻬـﺎ» :ﺇﻧﻬـﺎ ﻧِـﺴﺒﺔﹲ
]74ﻅ[ ﺗﻘﹾﻴِﻴﺪِﻳﺔﹲ ﺑﻴﻦ ﺍِﺛﹾﻨﻴﻦِ ﺗﻮﺟِﺐ ﻟِﺜﹶﺎﻧِﻴﻬِﻤﺎ ﺍﻟﹾﺨﻔﹾﺾ ﺩﺍﺋِﻤﺎ«) ،(3ﻭﻣِﻨﻬﺎ»:ﺇﻧﻬﺎ ﺇِﺳﻨﺎﺩ ﺍِﺳﻢٍ ﺇﱃ ﻏﹶﲑِﻩِ ﻋﻠﹶﻰ /ﺗﻨﺰِﻳﻞِ
ﺍﻟﺜﱠﺎﱐ ﻣِﻦ ﺍﻷﻭﻝِ ﻣﻨﺰِﻟﹶﺔﹶ ﺗﻨﻮِﻳﻨِﻪِ ،ﺃﹶﻭ ﻣﺎ ﻳﻘﹸﻮﻡ ﻣﻘﹶﺎﻡ ﺗﻨﻮﻳﻨِﻪِ«)(4؛ ﻭِﻟِﻬﺬﹶﺍ ﻭﺟﺐ ﺗﺠﺮِﻳﺪ ﺍﻟﹾﻤﻀﺎﻑِ ﻣِﻦ ﺍﻟﺘﻨﻮﻳ ِﻦ
ﻭﺍﻟﻨﻮﻥِ ﺍﻟﺘﺎﻟِﻴﺔِ ﻟِﻠﹾﺈﻋﺮﺍﺏِ ،ﻭﻛﹶﺬﹶﺍ ﺍﻷَﻟﹾﻒِ ﻭﺍﻟﻼﱠﻡِ ﰲ ﻏﹶﻴﺮِ ﻣﺎ ﺳﻴﺄﹾﰐ ،ﺗﻘﹸﻮﻝﹸ :ﻏﹸﻼﹶﻡ ﺯﻳﺪٍ ﺑِﺤﺬﹾﻑِ ﺍﻟﺘﻨـﻮِﻳﻦِ؛
ﻷﻧﻪ ﻳﺪﻝﱡ ﻋﻠﹶﻰ ﻛﹶﻤﺎﻝِ ﺍﻻِﺳﻢِ ،ﻭﺍﻹِﺿﺎﻓﹶﺔﹶ ﺗﺪﻝﱡ ﻋﻠﹶﻰ ﻧﻘﹾﺼﺎﻧِﻪِ ،ﻭﻻﹶ ﻳﻜﹸﻮﻥﹸ ﺍﻟﺸﻲﺀُ ﻛﹶﺎﻣِﻼﹰ ﻧﺎﻗِﺼﺎ ﻭﻳﻌﺒﺮ ﻋﻦ
ﻫﺬﹶﺍ ﺑِﺄﹶﻥﱠ ﺍﻟﺘﻨﻮﻳﻦ ﻳﺸﻌِﺮ ﺑِﺎﻻﻧﻔِﺼﺎﻝِ ،ﻭﺍﻹِﺿﺎﻓﺔﹶ ﺗﺸﻌِﺮ ﺑِﺎﻻﺗﺼﺎﻝِ ،ﻭﺑﻴﻦ ﺍﻻِﻧﻔِﺼﺎﻝِ ،ﻭﺍﻻﺗﺼﺎﻝِ ﺗﻀﺎﺩ ﻓﹶﻼﹶ
ﻳِﺠﺘﻤِﻌﺎﻥِ ،ﻭﺗﻘﹸﻮﻝﹸ :ﺟﺎﺀَﱐ ﻣﺴﻠِﻤﺎﻙ ﻭﻣﺴﻠِﻤﻮﻙ ﺑِﺤﺬﹾﻑِ ﺍﻟﻨﻮﻥِ؛ ﻟِﺄﻥﱠ ﻧﻮﻥﹶ ﺍﻟﹾﻤﺜﻨﻰ ،ﻭﺍﻟﹾﻤﺠﻤﻮﻉِ ﻋﻠﹶـﻰ
ﺣِﺪﻩ ﻭﻣﺎ ﺃﹸﻟﹾﺤِﻖ ﺑِﻬِﻤﺎ ﻗﹶﺎﺋِﻤﺔﹲ ﻣﻘﹶﺎﻡ ﺗﻨﻮﻳﻦِ ﺍﻟﹾﻤﻔﺮﺩِ ،ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ:ﻭﺍﻟﹾﻤﻘِﻴﻤِﻲ ﺍﻟﺼﻠﹶﺎﺓِ ،(5)ﺇِﻧﻜﹸﻢ ﻟﹶﺬﹶﺍﺋِﻘﹸﻮﺍﹾ
ﺍﻟﹾﻌﺬﹶﺍﺏِ ﺍﻟﹾﺄﹶﻟِﻴﻢِ ،(6)ﺇِﻧﺎ ﻣﺮﺳِﻠﹸﻮ ﺍﻟﻨﺎﻗﹶﺔِ ،(7)ﻭﺧﺮﺝ ﺑِﺘﻘﹾﻴِﻴﺪِ ﺍﻟﻨﻮﻥِ ﺑِﻜﹶﻮﻧِﻬﺎ ﺗﺎﻟﻴﺔﹰ ﻟِﻠﹾﺈِﻋﺮﺍﺏِ ﻧﻮﻧﺎ ﺍﻟﹾﻤﻔﹾﺮﺩِ،
ﻭﺟﻤﻊِ ﺍﻟﺘﻜﹾﺴِﲑِ ﻛﹶﻨﻮﻧِﻲ ﺣﲔ ﻭﺷﻴﺎﻃﲔ ،ﻓﹶﺈﻧﻬﻤﺎ ﻣﺘﻠﹸﻮﺍﻥِ ﺑِﺎﻟﹾﺈِﻋﺮﺍﺏِ ﻻﹶ ﺗﺎﻟِﻴﺎﻥِ ﻟﹶﻪ ،ﻓﹶﺘﻘﹸﻮﻝﹸ :ﺃﹶﺗﻴﺘﻚ ﺣِـﲔ
)(1ﺫﻫﺐ ﺍﻷﺧﻔﺶ)ﺕ215ﻫـ( ﻭﺗﺒﻌﻪ ﺍﺑﻦ ﻋﺼﻔﻮﺭ)ﺕ669ﻫـ( ﺃﻥﱠ ﺍﻟﻜﺎﻑ ﻻ ﺗﺘﻌﻠﻖ ﺑﺸﻲﺀ ﻻ ﻇـﺎﻫﺮ ﻭﻻ ﳏـﺬﻭﻑ.
ﻳﻨﻈﺮ:ﺍﺭﺗﺸﺎﻑ ﺍﻟﻀﺮﺏ.435/2:
) (2ﻳﻨﻈﺮ :ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ :ﻣﺎﺩﺓ )ﺿﻴﻒ(.
) (3ﻳﻨﻈﺮ :ﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ.356/2:
) (4ﱂ ﺃﻋﺜﺮ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﻓﻴﻤﺎ ﺗﻮﻓﺮ ﻟﺪﻱ ﻣﻦ ﻣﺼﺎﺩﺭ.
) (5ﺍﳊﺞ ،ﻣﻦ ﺍﻵﻳﺔ ،35ﻭﲤﺎﻣﻬﺎ :ﺍﻟﱠﺬِﻳﻦ ﺇِﺫﹶﺍ ﺫﹸﻛِﺮ ﺍﻟﻠﱠﻪ ﻭﺟِﻠﹶﺖ ﻗﹸﻠﹸﻮﺑﻬﻢ ﻭﺍﻟﺼﺎﺑِﺮِﻳﻦ ﻋﻠﹶﻰ ﻣﺎ ﺃﹶﺻﺎﺑﻬﻢ ﻭﺍﻟﹾﻤﻘِﻴﻤِﻲ ﺍﻟـﺼﻠﹶﺎﺓِ
ﻭﻣِﻤﺎ ﺭﺯﻗﹾﻨﺎﻫﻢ ﻳﻨﻔِﻘﹸﻮﻥﹶ .
) (6ﺍﻟﺼﺎﻓﺎﺕ.38
) (7ﺍﻟﻘﻤﺮ ،ﻣﻦ ﺍﻵﻳﺔ ،27ﻭﲤﺎﻣﻬﺎ :ﺇِﻧﺎ ﻣﺮﺳِﻠﹸﻮ ﺍﻟﻨﺎﻗﹶﺔِ ﻓِﺘﻨﺔﹰ ﻟﱠﻬﻢ ﻓﹶﺎﺭﺗﻘِﺒﻬﻢ ﻭﺍﺻﻄﹶﺒِﺮ.
266
ﻃﹸﻠﹸﻮﻉِ ﺍﻟﺸﻤﺲِ ،ﻭﻫﺆﻻﹶﺀِ ﺷﻴﺎﻃِﲔ ﺍﻹِﻧﺲِ ﺑِﺈِﺛﹾﺒﺎﺕِ ﺍﻟﻨﻮﻥِ ﻓِﻴﻬِﻤﺎ ،ﻭﺃﻣﺎ ﺍﻷَﻟِﻒ ﻭﺍﻟﻼﱠﻡ ﻓﹶﺈِﻧﻚ ﺗﻘﹸﻮﻝﹸ :ﺟﺎﺀَﱐ
ﺍﻟﻐﻼﹶﻡ ،ﻓﹶﺈِﺫﹶﺍ ﺃﹶﺿﻔﹾﺖ ﻗﹸﻠﹾﺖ :ﺟﺎﺀَﻧِﻲ ﻏﹸﻼﹶﻡ ﺯﻳﺪٍ ﺑِﺤﺬﹾﻑِ ﺍﻷَﻟﹾﻒِ ﻭﺍﻟﻼﱠﻡِ ﻟِﺌﹶﻼﱠ ﻳﺠﺘﻤِﻊ ﻋﻠﹶﻰ ﺍﻻِﺳﻢِ ﺗﻌﺮِﻳﻔﹶﺎﻥِ
ﻭﺫﹶﻟِﻚ ﻻﹶ ﻳﺠﻮﺯ ،ﻭﻳﺴﺘﺜﹾﻨﻰ ﻣِﻦ ﻣﺴﺄﹶﻟﹶﺔِ ﺍﻷَﻟﹶﻒِ ،ﻭﺍﻟﻼﱠﻡِ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺍﻟﹾﻤﻀﺎﻑ ﺻِﻔﹶﺔﹰ ،ﻭﺍﻟﹾﻤـﻀﺎﻑ ﺇِﻟﻴـﻪِ
) (1
ﻣﻌﻤﻮﻻﹰ ﻟِﺘِﻠﹾﻚ ﺍﻟﺼﻔﹶﺔِ ،ﻭﺫﹶﻟِﻚ ﰲ ﺧﻤﺴﺔِ ﺃﹸﻣﻮﺭٍ ﻳِﺠﻮﺯ ﺃﹶﻥﹾ ﻳﺠﻤﻊ ﻓِﻴﻬﺎ ﺑﻴﻦ ﺍﻷَﻟﹶﻒِ ﻭﺍﻟﻼﱠﻡِ ،ﻭﺍﻹِﺿﺎﻓﹶﺔِ.
ﺃﹶﺣﺪﻫﺎ :ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺍﻟﹾﻤﻀﺎﻑ ﻣﺜﻨﻰ ،ﳓﻮ :ﺍﻟﻀﺎﺭﺑﺎ ﺯﻳﺪٍ.
ﻭﺍﻟﺜﱠﺎﱐ :ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺟﻤﻊ ﻣﺬﻛﱠﺮِ ﺳﺎﻟِﻤﺎ ،ﳓﻮ :ﺍﻟﻀﺎﺭِﺑﻮ ﺯﻳﺪٍ.
ﻭﺍﻟﺜﱠﺎﻟِﺚﹸ :ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺍﻟﹾﻤﻀﺎﻑ ﺇِﻟﻴﻪِ ﺑﺎﻷﻟﻒِ ﻭﺍﻟﻼﱠﻡِ ﳓﻮ :ﺍﻟﻀﺎﺭِﺏ ﺍﻟﺮﺟﻞِ.
ﻭﺍﻟﺮﺍﺑِﻊ :ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺍﻟﹾﻤﻀﺎﻑ ﺇِﻟﻴﻪِ ﻣﻀﺎﻓﹰﺎ ﻟِﻤﺎ ﻓِﻴﻪِ ﺍﻷَﻟِﻒ ﻭﺍﻟﻼﱠﻡ ،ﳓﻮ :ﺍﻟﻀﺎﺭِﺏ ﺭﺃﹾﺱ ﺍﻟﹾﺠﺎﻧِﻲ.
ﻭﺍﳋﹶﺎﻣِﺲ :ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺍﻟﹾﻤﻀﺎﻑ ﺇِﻟﻴﻪِ ﻣﻀﺎﻓﹰﺎ ﺇﱃ ﺿﻤِﲑِ ﻣﺎ ﻓِﻴﻪِ ﺍﻷَﻟِﻒ ﻭﺍﻟﻼﱠﻡ ،ﳓﻮ :ﻣـﺮﺭﺕ ﺑِﺎﻟﺮﺟـﻞِ
]75ﻭ[ ﺍﻟﻀﺎﺭِﺏِ ﻏﹸﻼﹶﻣِﻪِ /ﻭﺟﻮﺯ ﺍﻟﻔﹶﺮﺍﺀُ ﺇِﺿﺎﻓﹶﺔﹶ ﺍﻟﻮﺻﻒِ ﺍﻟﹾﻤﺤﻠﱠﻰ "ﺑِﺎﻝﹾ" ﺇﱃ ﺍﻟﹾﻤﻌﺎﺭِﻑِ ﻣﻄﹾﻠﹶﻘﹰﺎ)،(2ﻭﺍﻻِﺳﻢ ﻋﻠﹶـﻰ
ﻗِﺴﻤﻴﻦِ ،ﻗِﺴﻢ ﻻﹶ ﻳﻀﺎﻑ ﺃﹶﺑﺪﺍ ،ﻭﻫﻮ ﻛﹸﻞﱡ ﺍِﺳﻢٍ ﻣﺘﺄﺻﻞٍ ﰲ ﺍﻟﺒِﻨﺎﺀِ ﻻﹶﺯِﻡٍ ﻟﹶﻪ ﻏﹶﲑِ ﻇﹶﺮﻑٍ ،ﻭﻋﻠﹶﻢٍ ﺑﺎﻕٍ ﻋﻠﹶـﻰ
ﻋﻠﹶﻤِﻴﺘِﻪِ ،ﺃﹶﻭ ﻣﺤﻠﱠﻰ "ﺑﺎﻝﹾ" ﻏﹶﲑِ ﻭﺻﻒٍ ،ﻭﻣﺎ ﺑﻘِﻲ ﺗﺠﻮﺯ ﺇِﺿﺎﻓﺘﻪ ،ﻭﻗﹶﺪ ﺗﺠﺐ ﻭﻭﺟﻮﺑﻬﺎ ﺇِﻣﺎ ﺇﱃ ﺍﻟﹾﻤﻔﹾـﺮﺩِ
ﻭﻫﻮ ﻧﻮﻋﺎﻥ:
ﻣﺎ ﻳﺠﻮﺯ ﻗﹶﻄﹾﻌﻪ ﻋﻦِ ﺍﻹِﺿﺎﻓﹶﺔِ ﰲ ﺍﻟﻠﱠْﻔﻆِ ،ﳓﻮ :ﻛﹸﻞﹼ ،ﻭﺑﻌﺾ ﻭﺃﹶﻱ ،(3)ﻭﻣﺎ ﻳﻠﺰﻡ ﺍﻹِﺿﺎﻓﹶﺔﹶ ﻟﹶﻔﹾﻈﹰـﺎ
) (4
ﻭﻫﻮ ﺛﹶﻼﹶﺛﹶﺔﹸ ﺃﹶﻧﻮﺍﻉٍ:
-1ﻣﺎ ﻳﻀﺎﻑ ﻟِﻠﹾﻈﱠﺎﻫِﺮِ ،ﻭﺍﻟﹾﻤﻀﻤﺮِ ،ﳓﻮ :ﻛِﻼﹶ ،ﻭﻛِﻠﹾﺘﺎ ،ﻭﻋِﻨﺪ ،ﻭﻟﹶﺪﻯ ،ﻭﻗﹸـﺼﺎﺭﻯ ،ﻭﺃﹶﻱ ،ﻭﺳِـﻮﻯ
ﻭﺳﺒﺤﺎﻥﹶ ،ﻭﻟﹶﺪﻥﹾ ،ﻭﺑﻴﻦ ،ﻭﻭﺳﻂﹶ -ﺑِﻔﹶﺘﺢِ ﺍﻟﺴﲔِ ﻭﺳﻜﹸﻮﺎ -ﻭﺍﻟﻔﹶﺮﻕ ﺑﻴﻨﻬﻤﺎ ﺃﹶﻥﱠ ﺳِﺎﻛِﻨﺔﹶ ﺍﻟﻌﻴﻦِ ﺗﻜﹸـﻮﻥﹸ
ﺑِﻤﻌﻨﻰ "ﺑﻴﻦ ،"ﺗﻘﹸﻮﻝﹸ :ﺟﻠﹶﺴﺖ ﻭﺳﻂﹶ ﺍﻟﻘﹶﻮﻡِ ﺃﹶﻱ :ﺑﻴﻨﻬﻢ ،ﻭﺍﻟﹾﻤﻔﹾﺘﻮﺣﺔﹶ ﺍﻟﻌﻴﻦِ ﺗﻘﹶﻊ ﻓِﻴﻤﺎ ﻻﹶ ﻳﺘﺠﺰﺃﹸ ،ﺗﻘﹸﻮﻝﹸ:
ﺟﻠﹶﺴﺖ ﻭﺳﻂﹶ ﺍﻟﺪﺍﺭِ ﻭﻣِﻨﻬﺎ ﻣِﺜﹾﻞﹸ ،ﻭﻣِﺜﹶﺎﻝﹸ ،ﻭﺷِﺒﻪ ،ﻭﺷﺒِﻴﻪ ،ﻭﺗﺠﺎﻩ ﻭﺗِﻠﹾﻘﹶﺎﺀَ ،ﻭﺳﺎﺋِﺮ ﺑِﻤﻌﻨـﻰ ﺑـﺎﻗِﻲ ،ﻻﹶ
ﺑِﻤﻌﻨﻰ ﺟﻤِﻴﻊٍ ﻭﻣﻊ.
-2ﻭﻣﺎ ﻳﺨﺘﺺ ﺑِﺎﻟﻈﹶﺎﻫِﺮِ ﻛﹶﺄﹸﻭﻟﹶﻲ ،ﻭﺃﹸﻭﻻﹶﺕِ ﻭﺫِﻱ ،ﻭﺫﹶﺍﺕ ،ﻭﻣﺎ ﻳﺨﺘﺺ ﺑِﺎﻟﹾﻤﻀﻤﺮِ ،ﻭﻫﻮ ﻧﻮﻋﺎﻥِ:
ﻣﺎ ﻳﻀﺎﻑ ﻟِﻜﹸﻞﱢ ﻣﻀﻤﺮٍ ،ﻭﻫﻮ ﻭﺍﺣِﺪ.
ﻭﻣﺎ ﻳﺨﺘﺺ ﺑِﻤﻀﻤﺮِ ﺍﻟﹾﻤﺨﺎﻃﹶﺐِ ﻭﻫﻮ ﻣﺼﺎﺩِﺭ ﻣﺜﻨﺎﺓﹲ ﻟﹶﻔﹾﻈﹰﺎ ﻭﻣﻌﻨﺎﻫﺎ ﺍﻟﺘﻜﹾﺮﺍﺭ ،ﻭﻫِﻲ :ﻟﺒﻴﻚ ،ﻭﺳـﻌﺪﻳ
ﻚ
ﻭﻻﹶ ﺗﺴﺘﻌﻤﻞﹸ ﺇِﻻﱠ ﺑﻌﺪ ﻟﺒﻴﻚ ،ﻭﺣﻨﺎﻧﻴﻚ ،ﻭﺩﻭﺍﻟﹶﻴﻚ ﻭﻫﺬﹶﺍﺫﹶﻳﻚ ﺑِﻤﻌﺠﻤﺘﻴﻦِ) (1ﻭﺷﺬﱠﺕ ﺇِﺿﺎﻓﹶﺔﹸ "ﻟﺒﻲ" ﺇﱃ
ﺿﻤِﲑِ ﺍﻟﻐﺎﺋِﺐِ ،ﻭﺇﱃ ﺍﻟﻈﱠﺎﻫِﺮِ.
-3ﻭﺃﻣﺎ ﺇﱃ ﺍﻟﹾﺠﻤﻞِ ﺍِﺳﻤﻴﺔﹰ ﻛﹶﺎﻧﺖ ﺃﹶﻭ ﻓِﻌﻠﻴﺔﹰ ،ﻭﻫﻮ" ﺇِﺫﹾ" ﻭ"ﺣﻴﺚﹸ" ،ﻭ"ﺑﻴﻨﺎ" ،ﻭ"ﺑﻴﻨﻤﺎ" ،ﻭﻗﹶﺪ ﻳﺤﺬﹶﻑ ﻣﺎ
ﺃﹸﺿِﻴﻒ ﺇِﻟﻴﻪِ"ﺇِﺫﹾ" ﻭ"ﺣﻴﺚﹸ" ﻟِﻠﹾﻌِﻠﹾﻢِ ﺑِﻪِ ﻓﹶﻴﺠﺎﺀُ ﺑِﺎﻟﺘﻨﻮﻳﻦِ ﻋِﻮﺿﺎ ﻋﻨﻪ ،(2)ﺃﹶﻭ ﺇﱃ ﺍﻟﹾﺠﻤﻞِ ﺍﻟﻔِﻌﻠِﻴﺔِ ﻭﻫﻮ" ﻟﹶﻤـﺎ"
ﻋِﻨﺪ ﻣﻦ ﻗﺎﻝﹶ ﺑِﺎﺳﻤِﻴﺘِﻬﺎ) ،(3ﻭ"ﺇِﺫﹶﺍ" ﺧِﻼﹶﻓﹰﺎ ﻟِﻠﹾﺄﹶﺧﻔﹶﺶِ ﻭﺍﻟﻜﹸﻮﻓِﻴﲔ) ،(4)ﻭﻫﻮ (ﺃﹶﻱ:ﻣﺎ ﻳﺨﺘﺺ ﺑِﺎﻹﺿﺎﻓﹶﺔِ )ﻋﻠﹶﻰ
ﻗِﺴﻤﻴﻦِ(:
)ﻣﺎ ﻳﺘﻘﹶﺪﺭ ﺑِﺎﻟﻼﱠﻡِ( ﻓﹶﺄﹶﻛﹾﺜﹶﺮِﻳﺔﹲ) ،ﻭﻣﺎ ﻳﻘﹶﺪﺭ ﺑِﻤِﻦ (ﻓﹶﻜﺜﹾﺮﺓﹲ ،ﻭﻣﺎ ﻳﺘﻘﹶﺪﺭ ﺑِﻔِﻲ ﻓﹶﻘِﻠﱢﺔﹲ.
ﻭﻫﺬﹶﺍ ﺍﻟﻘِﺴﻢ ﺍﻟﺜﱠﺎﻟِﺚﹸ ﺯﺍﺩﻩ ﺍِﺑﻦ ﻣﺎﻟِﻚٍ ﻭﻏﹶﻴﺮﻩ (5)ﻭﺿﺎﺑِﻂﹸ ﻣﺎ ﻳﺘﻘﹶﺪﺭ ﺑِﻤِﻦ ﺃﹶﻥﹾ ﻳﻜﹸـﻮﻥﹶ ﺍﻟﹾﻤـﻀﺎﻑ
ﺑﻌﺾ ﺍﻟﹾﻤﻀﺎﻑِ ﺇِﻟﻴﻪِ ،ﻭﺻﺎﻟِﺤﺎ ﻟِﻠﹾﺈِﺧﺒﺎﺭِ ﻋﻨﻪ.
ﻭﻣﺎ ﻳﺘﻘﹶﺪﺭ" ﺑِﻔِﻲ" ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺍﻟﺜﱠﺎﱐ ﻇﹶﺮﻓﹰﺎ ﻟِﻸَﻭﻝِ) ،(6ﻭﻣﺎ ﻋﺪﺍ ﻫﺬﹶﻳﻦِ ﺍﻟﻘِﺴﻤﻴﻦِ ﻫﻮ ﻣـﺎ ﻳﺘﻘﹶـﺪﺭ
ﺑِﺎﻟﻼﱠﻡِ) ،ﻓﺎﻟﱠﺬِﻱ ﻳﺘﻘﹶﺪﺭ ﺑِﺎﻟﻼﱠﻡِ( ﺍﻟﺪﺍﻟﹶﺔِ ﻋﻠﹶﻰ ﺍﻟﹾﻤِﻠﹾﻚِ)،ﳓﻮ :ﻏﹸﻼﻡ ﺯﻳﺪٍ( ﺃﹶﻭ ﻋﻠﹶﻰ ﺍﻻِﺧﺘِﺼﺎﺹِ ،ﳓﻮ :ﺳﺮﺝ
]75ﻅ[ ﺍﻟﻔﹶﺮﺱِ )ﻭﺍﻟﱠﺬِﻱ ﻳﺘﻘﹶﺪﺭ ﺑِﻤِﻦ (ﺍﻟﺪﺍﻟﺔِ ﻋﻠﹶﻰ ﺑﻴﺎﻥِ ﺍﻟﹾﺠِﻨﺲِ) ،ﳓﻮ :ﺛﹶﻮﺏ / ﺧﺰ ،ﻭﺑﺎﺏ ﺳـﺎﺝٍ ﻭﺧـﺎﺗﻢ
) (7
ﺣﺪِﻳﺪٍ(" ،ﺍﻟﹾﺨِﺰ "ﻧﻮﻉ ﻣِﻦ ﺍﻟﹾﺤﺮِﻳﺮِ ،ﻭ"ﺍﻟﺴﺎﺝ "ﻧﻮﻉ ﻣِﻦ ﺍﻟﹾﺨﺸﺐِ.
) (1ﻟﺒﻴﻚ :ﺇﻗﺎﻣﺔ ﻋﻠﻰ ﺇﺟﺎﺑﺘﻚ ﺑﻌﺪ ﺇﻗﺎﻣﺔ ،ﺳﻌﺪﻳﻚ :ﺇﺳﻌﺎﺩﺍ ﻟﻚ ﺑﻌﺪ ﺇﺳﻌﺎﺩ ،ﺣﻨﺎﻧﻴﻚ :ﲢﻨﻨﺎ ﻋﻠﻴﻚ ﺑﻌﺪ ﲢﻨﻦ ،ﻫﺬﺍﺫﻳﻚ:
ﺇﺳﺮﺍﻋﺎ ﺑﻌﺪ ﺇﺳﺮﺍﻉ .ﻳﻨﻈﺮ :ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ :ﻣﺎﺩﺓ )ﻟﺒﺐ( ﻭ)ﺳﻌﺪ( ﻭ)ﺣﻨﻦ( ﻭ)ﻫﺬﺫ(.
) (2ﻳﻨﻈﺮ :ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ،125/3:ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ ،55/2:ﻭﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ.384/2:
) (3ﻗﺎﻝ ﺑﺎﲰﻴﺔ "ﻟﹶﻤﺎ" ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ)ﺕ316ﻫـ( ،ﻭﺃﺑﻮ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ)ﺕ377ﻫـ( ﻭﺃﺑﻮ ﺍﻟﻔﺘﺢ ﺑﻦ ﺟﻨـﻲ)ﺕ392ﻫــ(
ﻭﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ ﺍﳉﺮﺟﺎﱐ)ﺕ471ﻫـ( ﻭﻗﺎﻟﻮﺍ ﻫﻲ ﻇﺮﻑ ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﺎﻟﻚ)ﺕ672ﻫــ( :ﻫـﻲ ﲟﻌـﲎ "ﺇﺫ" ،ﻭﺫﻫـﺐ
ﺳﻴﺒﻮﻳﻪ)ﺕ180ﻫـ( ﺇﱃ ﺃﺎ ﺣﺮﻑ .ﻳﻨﻈﺮ :ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ.127/3:
) (4ﺯﻋﻢ ﺍﻟﻜﻮﻓﻴﻮﻥ ﻭﺍﻷﺧﻔﺶ)ﺕ215ﻫـ( ﺃﻥﱠ "ﺇﺫﺍ" ﻻ ﲣﺘﺺ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺍﳉﻤﻞ ﺍﻟﻔﻌﻠﻴﺔ .ﻳﻨﻈﺮ :ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ.127/3:
) (5ﻭﺫﻫﺐ ﺷﺎﺭﺣﻮ ﻛﻼﻡ ﺍﺑﻦ ﻣﺎﻟﻚ ﻣﺬﻫﺒﻪ ،ﻭﺫﻫﺐ ﺃﺑﻮ ﺣﻴﺎﻥ)ﺕ745ﻫـ( ﺇﱃ ﺃﻥﱠ ﺍﻹﺿﺎﻓﺔ ﻟﻴﺴﺖ ﻋﻠﻰ ﻣﻌﲎ ﺣـﺮﻑ
ﺃﺻﻼ ،ﻭﺫﻫﺐ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﺰﺟﺎﺝ)ﺕ311ﻫـ( ﺇﱃ ﺃﻥﱠً ﺍﻹﺿﺎﻓﺔ ﺗﻜﻮﻥ ﻋﻠﻰ ﻣﻌﲎ ﺍﻟﻼﱠﻡ ﻓﺤﺴﺐ .ﻳﻨﻈﺮ :ﺷـﺮﺡ ﺍﺑـﻦ
ﺍﻟﻨﺎﻇﻢ :ﺹ ،381ﻭﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ.85/3:
) (6ﻳﻨﻈﺮ :ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ.86/3:
) (7ﻳﻨﻈﺮ :ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ :ﻣﺎﺩﺓ )ﺧﺰﺯ( ،ﻭﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ :ﻣﺎﺩﺓ )ﺳﺠﺞ.(
268
) (3
ﻭﺍﻟﱠﺬِﻱ ﻳﺘﻘﹶﺪﺭ" ﺑِﻔِﻲ" ﳓﻮ]ﻗﻮﻟﻪ ﺗﻌﺎﱃ[ ) :(1ﺑﻞﹾ ﻣﻜﹾﺮ ﺍﻟﻠﱠﻴﻞِ ﻭﺍﻟﻨﻬﺎﺭِ ،(2)ﺗﺮﺑﺺ ﺃﹶﺭﺑﻌﺔِ ﺃﹶﺷﻬﺮٍ
ﻭﻋﺜﹾﻤﺎﻥﹸ) (4ﺷﻬِﻴﺪ ﺍﻟﺪﺍﺭﻳﻦِ ﻭﺍﻟﹾﺤﺴﻴﻦ (5)ﺷﻬِﻴﺪ ﻛﹶﺮﺑﻼﺀَ) ،(6ﺃﻱ :ﻣﻜﹾﺮ ﰲ ﺍﻟﻠﱠﻴﻞِ ،ﻭﺗـﺮﺑﺺ ﰲ ﺃﹶﺭﺑﻌـﺔِ
ﺃﹶﺷﻬﺮٍ ،ﻭﻋﺜﹾﻤﺎﻥﹸ ﺷﻬِﻴﺪ ﰲ ﺍﻟﺪﺍﺭﻳﻦِ ﻭﺍﻟﹾﺤﺴﻴﻦ ﺷﻬِﻴﺪ ﰲ ﻛﹶﺮﺑﻼﺀَ ،ﻭﺃﹶﻣﺎ ﺗﺎﺑِﻊ ﺍﻟﹾﻤﺨﻔﹸﻮﺽِ ﻓﹶﻘﹶﺪ ﺗﻘﹶـﺪﻡ ﰲ
) (7
ﺍﻟﹾﻤﺮﻓﹸﻮﻋﺎﺕِ ﻭﺍﻹِﺿﺎﻓﹶﺔﹸ ﻋﻠﹶﻰ ﻗِﺴﻤﻴﻦِ:
ﻣﺤﻀﺔﹲ ﻭﺗﺴﻤﻰ ﻣﻌﻨﻮﻳﺔﹰ؛ ﻟِﺄﻧﻬﺎ ﺗﻔِﻴﺪ ﺃﹶﻣﺮﺍ ﻣﻌﻨﻮﻳﺎ ﻭﻫﻮ ﺍﻟﺘﻌﺮِﻳﻒ ،ﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﺍﻟﹾﻤﻀﺎﻑ ﺇِﻟﹶﻴﻪِ ﻣﻌﺮِﻓﹶﺔﹰ
ﻭﺍﻟﺘﺨِﺼِﻴﺺ ﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﺍﻟﹾﻤﻀﺎﻑ ﺇِﻟﹶﻴﻪِ ﻧﻜِﺮﺓﹰ ،ﺃﹶﻭ ﻛﹶﺎﻥﹶ ﺍﻟﹾﻤﻀﺎﻑ ﻣﺘﻮﻏِﻼﹰ ﰲ ﺍﻹِﺑﻬﺎﻡِ ﻛﹶﻐﻴﺮِ ،ﻭﻣِﺜﹾﻞِ ﺇِﺫﹶﺍ ﺃﹸﺭِﻳﺪ
ﺑِﻬِﻤﺎ ﻣﻄﹾﻠﱠﻖ ﺍﻟﹾﻤﻤﺎﺛﹶﻠﹶﺔِ ﻭﺍﻟﹾﻤﻐﺎﻳﺮﺓِ ،ﻻﹶ ﻛﹶﻤﺎﻟﹸﻬﻤﺎ ،ﻭﻫِﻲ ﺑِﻤﻌﻨﻰ "ﺍﻟﻼﱠﻡِ" ﺃﻭ" ﻣِﻦ "ﺃﻭ" ﰲ" ﻛﹶﻤﺎ ﺗﻘﹶﺪﻡ.
ﻭﻏﹶﻴﺮ ﻣﺤﻀﺔٍ ،ﻭﺗﺴﻤﻰ ﻟﹶﻔﹾﻈِﻴﺔﹰ؛ ﻟِﺄﹶﻧﻬﺎ ﺗﻔِﻴﺪ ﺃﹶﻣﺮﺍ ﻟﹶﻔﹾﻈِﻴﺎ ،ﻭﻫﻮ ﺍﻟﺘﺨﻔِﻴﻒ ،ﻭﻻﹶ ﺗﻔِﻴﺪ ﺗﻌﺮِﻳﻔﹰـﺎ ﻭﻻﹶ
ﺗﺨﺼِﻴﺼﺎ ،ﻭﻫﻮ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺍﻟﹾﻤﻀﺎﻑ ﺻِﻔﹶﺔﹰ ﺗﺸﺒِﻪ ﺍﻟﹾﻤﻀﺎﺭِﻉ ﰲ ﻛﹶﻮﻧِﻬﺎ ﻣﺮﺍﺩﺍ ﺑِﻬﺎ ﺍﻟﹾﺤﺎﻝﹸ ،ﺃﹶﻭِ ﺍﻻِﺳﺘِﻘﹾﺒﺎﻝﹸ
ﻭﻫﺬِﻩِ ﺍﻟﺼﻔﺔﹸ ﺛﹶﻼﹶﺛﹶﺔﹸ ﺃﹶﻧﻮﺍﻉٍ:
ﺍِﺳﻢ ﺍﻟﻔﹶﺎﻋِﻞِ :ﻛﹶﻬﺬﹶﺍ ﺿﺎﺭِﺏ ﺯﻳﺪٍ ﺍﻵﻥ ﺃﹶﻭ ﻏﹶﺪﺍ.
ﻭﺍِﺳﻢ ﺍﻟﹾﻤﻔﹾﻌﻮﻝِ :ﻛﹶﻬﺬﹶﺍ ﻣﻌﻤﻮﺭ ﺍﻟﺪﺍﺭِ ﺍﻵﻥﹶ ،ﺃﹶﻭ ﻏﹶﺪﺍ.
ﻭﺍﻟﺼﻔﹶﺔﹸ ﺍﻟﹾﻤﺸﺒﻬﺔﹸ ﺑِﺎِﺳﻢِ ﺍﻟﻔﹶﺎﻋِﻞِ :ﻛﹶﻬﺬﹶﺍ ﺭﺟﻞﹲ ﺣﺴﻦ ﺍﻟﻮﺟﻪِ.
ِـﺎﺩِﻩﻠﹶـﻰ ﻋِﺒ ﻋﻼﹶﻡﺳﻛﹶﻔﹶﻰ ﻭ ﻟِﻠﱠﻪِ ﻭﺪﻤ ﻭﺍﻟﹾﺤ-- ٍﺪﻤﺤﺎ ﻣﻨﺒِﻴﺔِ ﻧﻨﺎﻉِ ﺳﺒﺎ ﻟِﺎﹾﺗﻓﱠﻘﹶﻨﻭﺎ ﻭﻨﺘﺎﻗِﺒ ﺍﷲُ ﻋﻦﺴﺃﹶﺣ
.ﻄﹶﻔﹶﻰ ﺍِﺻﺍﻟﱠﺬِﻳﻦ
270
v
v
v
v
v
v
v
v
v
v
. v
v
v
v
271
ﺍﻟﺼﻔﺤﺔ ﺍﻟﱵ
ﺍﻵﻳـــــﺔ ﺭﻗﻢ ﺍﻵﻳﺔ ﺍﻟﺴﻮﺭﺓ
ﻭﺭﺩﺕ ﻓﻴﻬﺎ
،124 ،52 ﺍﻟﹾﺤﻤﺪ ﻟﻠﹼﻪِ . ...
02 ﺍﻟﻔﺎﲢﺔ
264 ،166
204 ﺍﻫﺪِﻧﺎ ﺍﻟﺼﺮﺍﻁﹶ ﺍﳌﹸﺴﺘﻘِﻴﻢ ﺻِﺮﺍﻁﹶ ﺍﻟﱠﺬِﻳﻦ ﺃﹶﻧﻌﻤﺖ ﻋﻠﹶﻴﻬِﻢ.... 07-06 ﺍﻟﻔﺎﲢﺔ
228 ،179 ﺫﹶﻟِﻚ ﺍﻟﹾﻜِﺘﺎﺏ ﻻﹶ ﺭﻳﺐ ﻓﻴﻪ. ... 02 ﺍﻟﺒﻘﺮﺓ
177 ... ﻭﺃﹸﻭﻟﹶـﺌِﻚ ﻫﻢ ﺍﻟﹾﻤﻔﹾﻠِﺤﻮﻥﹶ . 05 ﺍﻟﺒﻘﺮﺓ
192 ... ﺳﻮﺍﺀٌ ﻋﻠﹶﻴﻬِﻢ ﺃﹶﺃﹶﻧﺬﹶﺭﺗﻬﻢ ﺃﹶﻡ ﻟﹶﻢ ﺗﻨﺬِﺭﻫﻢ. ... 06 ﺍﻟﺒﻘﺮﺓ
122 ... ﻭﻋﻠﹶﻰ ﺳﻤﻌِﻬِﻢ ﻭﻋﻠﹶﻰ ﺃﹶﺑﺼﺎﺭِﻫِﻢ ﻏِﺸﺎﻭﺓﹲ .... 07 ﺍﻟﺒﻘﺮﺓ
256 ...ﻳﺠﻌﻠﹸﻮﻥﹶ ﺃﹶﺻﺎﺑِﻌﻬﻢ ﻓِﻲ ﺁﺫﹶﺍﻧِﻬِﻢ ﻣﻦ ﺍﻟﺼﻮﺍﻋِﻖِ ﺣﺬﹶﺭ ﺍﻟﹾﻤﻮﺕِ . ... 19 ﺍﻟﺒﻘﺮﺓ
188 ... ﺍﻟﱠﺬِﻱ ﺧﻠﹶﻘﹶﻜﹸﻢ ﻭﺍﻟﱠﺬِﻳﻦ ﻣِﻦ ﻗﹶﺒﻠِﻜﹸﻢ.... 21 ﺍﻟﺒﻘﺮﺓ
78 ﻓﹶﺈِﻥ ﻟﱠﻢ ﺗﻔﹾﻌﻠﹸﻮﺍﹾ ﻭﻟﹶﻦ ﺗﻔﹾﻌﻠﹸﻮﺍﹾ . ... 24 ﺍﻟﺒﻘﺮﺓ
256 ﻫﻮ ﺍﻟﱠﺬِﻱ ﺧﻠﹶﻖ ﻟﹶﻜﹸﻢ ﻣﺎ ﻓِﻲ ﺍﻷَﺭﺽِ ﺟﻤِﻴﻌﺎﹰ .... 29 ﺍﻟﺒﻘﺮﺓ
189 ﻓﹶﺘﻠﹶﻘﱠﻰ ﺁﺩﻡ ﻣِﻦ ﺭﺑﻪِ ﻛﹶﻠِﻤﺎﺕٍ ﻓﹶﺘﺎﺏ ﻋﻠﹶﻴﻪِ . ... 37 ﺍﻟﺒﻘﺮﺓ
231 ... ﺍﻫﺒِﻄﹸﻮﺍﹾ ﺑﻌﻀﻜﹸﻢ ﻟِﺒﻌﺾٍ ﻋﺪﻭ. ... 36 ﺍﻟﺒﻘﺮﺓ
214 ... ﻓﹶﺎﺗﻘﹸﻮﻥِ . 41 ﺍﻟﺒﻘﺮﺓ
156 ،151 ... ﻳﻈﹸﻨﻮﻥﹶ ﺃﹶﻧﻬﻢ ﻣﻼﹶﻗﹸﻮﺍ ﺭﺑﻬِﻢ. ... 46 ﺍﻟﺒﻘﺮﺓ
152 ... ﺍﺫﹾﻛﹸﺮﻭﺍﹾ ﻧِﻌﻤﺘِﻲ ﺍﻟﱠﺘِﻲ ﺃﹶﻧﻌﻤﺖ ﻋﻠﹶﻴﻜﹸﻢ ﻭﺃﹶﻧﻲ ﻓﹶﻀﻠﹾﺘﻜﹸﻢ. ... 47 ﺍﻟﺒﻘﺮﺓ
70 ﻭﺇِﺫﹾ ﻭﺍﻋﺪﻧﺎ ﻣﻮﺳﻰ ﺃﹶﺭﺑﻌِﲔ ﻟﹶﻴﻠﹶﺔﹰ . ... 51 ﺍﻟﺒﻘﺮﺓ
235 ،228 ...ﻭﻻﹶ ﺗﻌﺜﹶﻮﺍﹾ ﻓِﻲ ﺍﻷَﺭﺽِ ﻣﻔﹾﺴِﺪِﻳﻦ. 60 ﺍﻟﺒﻘﺮﺓ
151 ﺇِﻥﱠ ﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍﹾ ﻭﺍﻟﱠﺬِﻳﻦ ﻫﺎﺩﻭﺍﹾ .... 62 ﺍﻟﺒﻘﺮﺓ
230 ... ﻭﻫﻮ ﺍﻟﹾﺤﻖ ﻣﺼﺪﻗﺎﹰ .... 91 ﺍﻟﺒﻘﺮﺓ
180 ... ﻳﻮﺩ ﺃﹶﺣﺪﻫﻢ ﻟﹶﻮ ﻳﻌﻤﺮ ﺃﹶﻟﹾﻒ ﺳﻨﺔٍ . ... 96 ﺍﻟﺒﻘﺮﺓ
163 ...ﻭﻟﹶﻘﹶﺪ ﻋﻠِﻤﻮﺍﹾ ﻟﹶﻤﻦِ ﺍﺷﺘﺮﺍﻩ ﻣﺎ ﻟﹶﻪ ﻓِﻲ ﺍﻵﺧِﺮﺓِ ﻣِﻦ ﺧﻼﹶﻕٍ .... 102 ﺍﻟﺒﻘﺮﺓ
103 ﻣﺎ ﻧﻨﺴﺦ ﻣِﻦ ﺁﻳﺔٍ ﺃﹶﻭ ﻧﻨﺴِﻬﺎ ﻧﺄﹾﺕِ ﺑِﺨﻴﺮٍ ﻣﻨﻬﺎ .... 106 ﺍﻟﺒﻘﺮﺓ
212 ،66 ﻭﺇِﺫِ ﺍﺑﺘﻠﹶﻰ ﺇِﺑﺮﺍﻫِﻴﻢ ﺭﺑﻪ. ... 124 ﺍﻟﺒﻘﺮﺓ
188 ﻭﺇِﺫﹾ ﻳﺮﻓﹶﻊ ﺇِﺑﺮﺍﻫِﻴﻢ ﺍﻟﹾﻘﹶﻮﺍﻋِﺪ ﻣِﻦ ﺍﻟﹾﺒﻴﺖِ ﻭﺇِﺳﻤﺎﻋِﻴﻞﹸ .... 127 ﺍﻟﺒﻘﺮﺓ
272
66 ... ﺇِﺫﹾ ﺣﻀﺮ ﻳﻌﻘﹸﻮﺏ ﺍﻟﹾﻤﻮﺕ. ... 133 ﺍﻟﺒﻘﺮﺓ
227 ،191 ﻭﻗﹶﺎﻟﹸﻮﺍﹾ ﻛﹸﻮﻧﻮﺍﹾ ﻫﻮﺩﺍﹰ ﺃﹶﻭ ﻧﺼﺎﺭﻯ ﺗﻬﺘﺪﻭﺍﹾ ... 135 ﺍﻟﺒﻘﺮﺓ
196 ،136 ... ﻭﻳﻜﹸﻮﻥﹶ ﺍﻟﺮﺳﻮﻝﹸ ﻋﻠﹶﻴﻜﹸﻢ.... 143 ﺍﻟﺒﻘﺮﺓ
44 ... ﻭﻻﹶ ﺗﻠﹾﻘﹸﻮﺍﹾ ﺑِﺄﹶﻳﺪِﻳﻜﹸﻢ ﺇِﻟﹶﻰ ﺍﻟﺘﻬﻠﹸﻜﹶﺔِ . ... 195 ﺍﻟﺒﻘﺮﺓ
103 ،78 ... ﻭﻣﺎ ﺗﻔﹾﻌﻠﹸﻮﺍﹾ ﻣِﻦ ﺧﻴﺮٍ ﻳﻌﻠﹶﻤﻪ ﺍﻟﻠﹼﻪ.... 197 ﺍﻟﺒﻘﺮﺓ
،120 ،81 ... ﻭﺃﹶﻥﹾ ﺗﺼﻮﻣﻮﺍﹾ ....
184 ﺍﻟﺒﻘﺮﺓ
180
101 ... ﻓﹶﻠﹾﻴﺴﺘﺠِﻴﺒﻮﺍﹾ ﻟِﻲ ﻭﻟﹾﻴﺆﻣِﻨﻮﺍﹾ ﺑِﻲ . ... 186 ﺍﻟﺒﻘﺮﺓ
162 ... ﻋﻠِﻢ ﺍﻟﻠﹼﻪ ﺃﹶﻧﻜﹸﻢ ﻛﹸﻨﺘﻢ ﺗﺨﺘﺎﻧﻮﻥﹶ ﺃﹶﻧﻔﹸﺴﻜﹸﻢ. ... 187 ﺍﻟﺒﻘﺮﺓ
167 ... ﺗِﻠﹾﻚ ﻋﺸﺮﺓﹲ ﻛﹶﺎﻣِﻠﹶﺔﹲ .... 196 ﺍﻟﺒﻘﺮﺓ
258 ... ﻭﺍﺫﹾﻛﹸﺮﻭﻩ ﻛﹶﻤﺎ ﻫﺪﺍﻛﹸﻢ. ... 198 ﺍﻟﺒﻘﺮﺓ
69 ...ﺃﹶﻳﺎﻡٍ ﻣﻌﺪﻭﺩﺍﺕٍ .... 203 ﺍﻟﺒﻘﺮﺓ
118 ... ﻭﻗﹸﻀِﻲ ﺍﻷَﻣﺮ.... 210 ﺍﻟﺒﻘﺮﺓ
95 ،94 ... ﻭﺯﻟﹾﺰِﻟﹸﻮﺍﹾ ﺣﺘﻰ ﻳﻘﹸﻮﻝﹶ ﺍﻟﺮﺳﻮﻝﹸ .... 214 ﺍﻟﺒﻘﺮﺓ
207 ،205 ﻳﺴﺄﹶﻟﹸﻮﻧﻚ ﻋﻦِ ﺍﻟﺸﻬﺮِ ﺍﻟﹾﺤﺮﺍﻡِ ﻗِﺘﺎﻝٍ ﻓِﻴﻪِ ﻗﹸﻞﹾ ﻗِﺘﺎﻝﹲ ﻓِﻴﻪِ ﻛﹶﺒِﲑ. ... 217 ﺍﻟﺒﻘﺮﺓ
183 ... ﻭﻳﺴﺄﹶﻟﹸﻮﻧﻚ ﻣﺎﺫﹶﺍ ﻳﻨﻔِﻘﹸﻮﻥﹶ ﻗﹸﻞِ .... 219 ﺍﻟﺒﻘﺮﺓ
122 ... ﻭﻟﹶﻌﺒﺪ ﻣﺆﻣِﻦ ﺧﻴﺮ ﻣﻦ ﻣﺸﺮِﻙٍ . ... 221 ﺍﻟﺒﻘﺮﺓ
162 ... :ﻭﺍﻋﻠﹶﻤﻮﺍﹾ ﺃﹶﻧﻜﹸﻢ ﻣﻼﹶﻗﹸﻮﻩ. ... 223 ﺍﻟﺒﻘﺮﺓ
269 ... ﺗﺮﺑﺺ ﺃﹶﺭﺑﻌﺔِ ﺃﹶﺷﻬﺮٍ ... 226 ﺍﻟﺒﻘﺮﺓ
59 ﻭﺍﻟﹾﻤﻄﹶﻠﱠﻘﹶﺎﺕ ﻳﺘﺮﺑﺼﻦ. ... 228 ﺍﻟﺒﻘﺮﺓ
59 ﻭﺍﻟﹾﻮﺍﻟِﺪﺍﺕ ﻳﺮﺿِﻌﻦ. ... 233 ﺍﻟﺒﻘﺮﺓ
231 ... ﺧﺮﺟﻮﺍﹾ ﻣِﻦ ﺩِﻳﺎﺭِﻫِﻢ ﻭﻫﻢ ﺃﹸﻟﹸﻮﻑ ﺣﺬﹶﺭ ﺍﻟﹾﻤﻮﺕِ . ... 243 ﺍﻟﺒﻘﺮﺓ
96 ﻣﻦ ﺫﹶﺍ ﺍﻟﱠﺬِﻱ ﻳﻘﹾﺮِﺽ ﺍﻟﻠﹼﻪ ﻗﹶﺮﺿﺎﹰ ﺣﺴﻨﺎﹰ ﻓﹶﻴﻀﺎﻋِﻔﹶﻪ ﻟﹶﻪ.... 245 ﺍﻟﺒﻘﺮﺓ
240 ...ﻓﹶﺸﺮِﺑﻮﺍﹾ ﻣِﻨﻪ ﺇِﻻﱠ ﻗﹶﻠِﻴﻼﹰ .... 249 ﺍﻟﺒﻘﺮﺓ
204 ،111 ... ﻭﻟﹶﻮﻻﹶ ﺩﻓﹾﻊ ﺍﻟﻠﹼﻪِ ﺍﻟﻨﺎﺱ.... 251 ﺍﻟﺒﻘﺮﺓ
156 ... ﻳﺤﺴﺒﻬﻢ ﺍﻟﹾﺠﺎﻫِﻞﹸ ﺃﹶﻏﹾﻨِﻴﺎﺀَ . ... 273 ﺍﻟﺒﻘﺮﺓ
133 ﻭﺇِﻥ ﻛﹶﺎﻥﹶ ﺫﹸﻭ ﻋﺴﺮﺓٍ ﻓﹶﻨﻈِﺮﺓﹲ ﺇِﻟﹶﻰ ﻣﻴﺴﺮﺓٍ . ... 280 ﺍﻟﺒﻘﺮﺓ
86 .... ﺃﹶﻥ ﺗﻀِﻞﱠ ﺇﹾﺣﺪﺍﻫﻤﺎ ﻓﹶﺘﺬﹶﻛﱢﺮ ﺇِﺣﺪﺍﻫﻤﺎ . ... 282 ﺍﻟﺒﻘﺮﺓ
،102 ،101 ... ﺭﺑﻨﺎ ﻻﹶ ﺗﺆﺍﺧِﺬﹾﻧﺎ . ...
286 ﺍﻟﺒﻘﺮﺓ
245
273
274
109 ... ﻭﻣﻦ ﻳﻘﹶﺎﺗِﻞﹾ ﻓِﻲ ﺳﺒِﻴﻞِ ﺍﻟﻠﹼﻪِ ﻓﹶﻴﻘﹾﺘﻞﹶ ﺃﹶﻭ ﻳﻐﻠِﺐ ﻓﹶﺴﻮﻑ ﻧﺆﺗِﻴﻪِ . ... 74 ﺍﻟﻨﺴﺎﺀ
105 ﺃﹶﻳﻨﻤﺎ ﺗﻜﹸﻮﻧﻮﺍﹾ ﻳﺪﺭِﻛﻜﱡﻢ ﺍﻟﹾﻤﻮﺕ.... 78 ﺍﻟﻨﺴﺎﺀ
،227 ،111 ... ﻭﻛﹶﻔﹶﻰ ﺑِﺎﻟﻠﹼﻪِ ﺷﻬِﻴﺪﺍﹰ .
79 ﺍﻟﻨﺴﺎﺀ
228
44 ... ﻛﹶﻔﹶﻰ ﺑِﺎﻟﻠﹼﻪِ ﻭﻛِﻴﻼﹰ. 81 ﺍﻟﻨﺴﺎﺀ
166 ... ﻓﹶﺘﺤﺮِﻳﺮ ﺭﻗﹶﺒﺔٍ ﻣﺆﻣِﻨﺔٍ . ... 92 ﺍﻟﻨﺴﺎﺀ
128 ... ﻭﻛﹸـﻼ ﻭﻋﺪ ﺍﻟﻠﹼﻪ ﺍﻟﹾﺤﺴﻨﻰ . ... 95 ﺍﻟﻨﺴﺎﺀ
133 ... ﻭﻛﹶﺎﻥﹶ ﺍﻟﻠﹼﻪ ﻏﹶﻔﹸﻮﺭﺍﹰ ﺭﺣِﻴﻤﺎﹰ . 96 ﺍﻟﻨﺴﺎﺀ
103 ... ﻣﻦ ﻳﻌﻤﻞﹾ ﺳﻮﺀﺍﹰ ﻳﺠﺰ ﺑِﻪِ . ... 123 ﺍﻟﻨﺴﺎﺀ
161 ... ﻭﺍﺗﺨﺬﹶ ﺍﻟﻠﹼﻪ ﺇِﺑﺮﺍﻫِﻴﻢ ﺧﻠِﻴﻼﹰ . 125 ﺍﻟﻨﺴﺎﺀ
222 ،221 ... ﻭﺗﺮﻏﹶﺒﻮﻥﹶ ﺃﹶﻥ ﺗﻨﻜِﺤﻮﻫﻦ. ... 127 ﺍﻟﻨﺴﺎﺀ
108 ﻭﺇِﻥِ ﺍﻣﺮﺃﹶﺓﹲ ﺧﺎﻓﹶﺖ ﻣِﻦ ﺑﻌﻠِﻬﺎ . ... 128 ﺍﻟﻨﺴﺎﺀ
218 ... ﻓﹶﻼﹶ ﺗﻤِﻴﻠﹸﻮﺍﹾ ﻛﹸﻞﱠ ﺍﻟﹾﻤﻴﻞِ ﻓﹶﺘﺬﹶﺭﻭﻫﺎ . ... 129 ﺍﻟﻨﺴﺎﺀ
78 ... ﺇِﻥ ﻳﺘﻔﹶﺮﻗﹶﺎ . ... 130 ﺍﻟﻨﺴﺎﺀ
137 ... ﻛﹸﻮﻧﻮﺍﹾ ﻗﹶﻮﺍﻣِﲔ.... 135 ﺍﻟﻨﺴﺎﺀ
93 ... ﻟﱠﻢ ﻳﻜﹸﻦِ ﺍﻟﻠﹼﻪ ﻟِﻴﻐﻔِﺮ ﻟﹶﻬﻢ ﻭﻻﹶ ﻟِﻴﻬﺪِﻳﻬﻢ. ... 137 ﺍﻟﻨﺴﺎﺀ
244 ﻓﹶﺒِﻤﺎ ﻧﻘﹾﻀِﻬِﻢ ﻣﻴﺜﹶﺎﻗﹶﻬﻢ.... 155 ﺍﻟﻨﺴﺎﺀ
242 ... ﻣﺎ ﻟﹶﻬﻢ ﺑِﻪِ ﻣِﻦ ﻋِﻠﹾﻢٍ ﺇِﻻﱠ ﺍﺗﺒﺎﻉ ﺍﻟﻈﱠﻦ.... 157 ﺍﻟﻨﺴﺎﺀ
258 ﻓﹶﺒِﻈﹸﻠﹾﻢٍ ﻣﻦ ﺍﻟﱠﺬِﻳﻦ ﻫﺎﺩﻭﺍﹾ ﺣﺮﻣﻨﺎ ﻋﻠﹶﻴﻬِﻢ. ... 160 ﺍﻟﻨﺴﺎﺀ
148 ﻟﱠـﻜِﻦِ ﺍﻟﺮﺍﺳِﺨﻮﻥﹶ ﻓِﻲ ﺍﻟﹾﻌِﻠﹾﻢِ ﻣِﻨﻬﻢ. ... 162 ﺍﻟﻨﺴﺎﺀ
... ﻭﺃﹶﻭﺣﻴﻨﺎ ﺇِﻟﹶﻰ ﺇِﺑﺮﺍﻫِﻴﻢ ﻭﺇِﺳﻤﺎﻋِﻴﻞﹶ ﻭﺇِﺳﺤﺎﻕ ﻭﻳﻌﻘﹸﻮﺏ ﻭﺍﻷَﺳـﺒﺎﻁِ
188 163 ﺍﻟﻨﺴﺎﺀ
. ...
216 ... ﻭﻛﹶﻠﱠﻢ ﺍﻟﻠﹼﻪ ﻣﻮﺳﻰ ﺗﻜﹾﻠِﻴﻤﺎﹰ. 164 ﺍﻟﻨﺴﺎﺀ
92 ... ﻟِﺌﹶﻼﱠ ﻳﻜﹸﻮﻥﹶ ﻟِﻠﻨﺎﺱِ ﻋﻠﹶﻰ ﺍﻟﻠﹼﻪِ ﺣﺠﺔﹲ . ... 165 ﺍﻟﻨﺴﺎﺀ
101 ... ﻭﻻﹶ ﺗﻘﹸﻮﻟﹸﻮﺍﹾ ﻋﻠﹶﻰ ﺍﻟﻠﹼﻪِ ﺇِﻻﱠ ﺍﻟﹾﺤﻖ. ... 171 ﺍﻟﻨﺴﺎﺀ
108 ﺇِﻥِ ﺍﻣﺮﺅ ﻫﻠﹶﻚ. ... 176 ﺍﻟﻨﺴﺎﺀ
ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍﹾ ﺇِﺫﹶﺍ ﻗﹸﻤﺘﻢ ﺇِﻟﹶﻰ ﺍﻟﺼﻼﺓِ ﻓﺎﻏﹾﺴِﻠﹸﻮﺍﹾ ﻭﺟﻮﻫﻜﹸﻢ ﻭﺃﹶﻳﺪِﻳﻜﹸﻢ
262 06 ﺍﳌﺎﺋﺪﺓ
ﺇِﻟﹶﻰ ﺍﻟﹾﻤﺮﺍﻓِﻖِ ﻭﺍﻣﺴﺤﻮﺍﹾ ﺑِﺮﺅﻭﺳِﻜﹸﻢ ﻭﺃﹶﺭﺟﻠﹶﻜﹸﻢ. ...
234 ... ﻭﺑﻌﺜﹾﻨﺎ ﻣِﻨﻬﻢ ﺍﺛﹾﻨﻲ ﻋﺸﺮ ﻧﻘِﻴﺒﺎﹰ . ... 12 ﺍﳌﺎﺋﺪﺓ
275
،111 ،71 ... ﺃﹶﻥ ﺗﻘﹸﻮﻟﹸﻮﺍﹾ ﻣﺎ ﺟﺎﺀﻧﺎ ﻣِﻦ ﺑﺸِﲑٍ ﻭﻻﹶ ﻧﺬِﻳﺮٍ . ...
19 ﺍﳌﺎﺋﺪﺓ
172
191 ... ﺃﹶﻥ ﻳﻘﹶﺘﻠﹸﻮﺍﹾ ﺃﹶﻭ ﻳﺼﻠﱠﺒﻮﺍﹾ . ... 33 ﺍﳌﺎﺋﺪﺓ
264 ... ﺇِﻟﹶﻰ ﺍﷲِ ﻣﺮﺟِﻌﻜﹸﻢ ﺟﻤِﻴﻌﺎﹰ . ... 48 ﺍﳌﺎﺋﺪﺓ
48 ... ﻓﹶﺴﻮﻑ ﻳﺄﹾﺗِﻲ ﺍﻟﻠﹼﻪ ﺑِﻘﹶﻮﻡٍ ﻳﺤِﺒﻬﻢ ﻭﻳﺤِﺒﻮﻧﻪ. ... 54 ﺍﳌﺎﺋﺪﺓ
88 ﻭﺣﺴِﺒﻮﺍﹾ ﺃﹶﻻﱠ ﺗﻜﹸﻮﻥﹶ ﻓِﺘﻨﺔﹲ . ... 71 ﺍﳌﺎﺋﺪﺓ
232 ﻭﻣﺎ ﻟﹶﻨﺎ ﻻﹶ ﻧﺆﻣِﻦ ﺑِﺎﻟﻠﹼﻪِ .... 84 ﺍﳌﺎﺋﺪﺓ
... ﻓﹶﻜﹶﻔﱠﺎﺭﺗﻪ ﺇِﻃﹾﻌﺎﻡ ﻋﺸﺮﺓِ ﻣﺴﺎﻛِﲔ ﻣِﻦ ﺃﹶﻭﺳﻂِ ﻣﺎ ﺗﻄﹾﻌِﻤﻮﻥﹶ ﺃﹶﻫﻠِﻴﻜﹸﻢ ﺃﹶﻭ
190 89 ﺍﳌﺎﺋﺪﺓ
ﻛِﺴﻮﺗﻬﻢ ﺃﹶﻭ ﺗﺤﺮِﻳﺮ ﺭﻗﹶﺒﺔٍ . ...
147 ... ﻭﻧﻌﻠﹶﻢ ﺃﹶﻥ ﻗﹶﺪ ﺻﺪﻗﹾﺘﻨﺎ ... 113 ﺍﳌﺎﺋﺪﺓ
208 ... ﺗﻜﹸﻮﻥﹸ ﻟﹶﻨﺎ ﻋِﻴﺪﺍﹰ ﻟﱢﺄﹶﻭﻟِﻨﺎ ﻭﺁﺧِﺮِﻧﺎ . ... 114 ﺍﳌﺎﺋﺪﺓ
150 ﻗﹶﺎﻝﹶ ﺍﻟﻠﹼﻪ ﺇِﻧﻲ ﻣﻨﺰﻟﹸﻬﺎ ﻋﻠﹶﻴﻜﹸﻢ. ... 115 ﺍﳌﺎﺋﺪﺓ
185 ،161 ... ﻭﺟﻌﻞﹶ ﺍﻟﻈﱡﻠﹸﻤﺎﺕِ ﻭﺍﻟﻨﻮﺭ. ... 01 ﺍﻷﻧﻌﺎﻡ
130 ... ﻭﺃﹶﺟﻞﹲ ﻣﺴﻤﻰ ﻋِﻨﺪﻩ. ... 02 ﺍﻷﻧﻌﺎﻡ
97 ... ﻳﺎ ﻟﹶﻴﺘﻨﺎ ﻧﺮﺩ ﻭﻻﹶ ﻧﻜﹶﺬﱢﺏ ﺑِﺂﻳﺎﺕِ ﺭﺑﻨﺎ ﻭﻧﻜﹸﻮﻥﹶ ﻣِﻦ ﺍﻟﹾﻤﺆﻣِﻨِﲔ. 27 ﺍﻷﻧﻌﺎﻡ
153 ... ﻛﹶﺘﺐ ﺭﺑﻜﹸﻢ ﻋﻠﹶﻰ ﻧﻔﹾﺴِﻪِ ﺍﻟﺮﺣﻤﺔﹶ ﺃﹶﻧﻪ ﻣﻦ ﻋﻤِﻞﹶ . ... 54 ﺍﻷﻧﻌﺎﻡ
151 ... ﻭﻻﹶ ﺗﺨﺎﻓﹸﻮﻥﹶ ﺃﹶﻧﻜﹸﻢ ﺃﹶﺷﺮﻛﹾﺘﻢ ﺑِﺎﻟﻠﹼﻪِ . ... 81 ﺍﻷﻧﻌﺎﻡ
196 ... ﻳﺨﺮِﺝ ﺍﻟﹾﺤﻲ ﻣِﻦ ﺍﻟﹾﻤﻴﺖِ ﻭﻣﺨﺮِﺝ ﺍﻟﹾﻤﻴﺖِ ﻣِﻦ ﺍﻟﹾﺤﻲ. ... 95 ﺍﻷﻧﻌﺎﻡ
231 ... ﻭﻫﻮ ﺍﻟﱠﺬِﻱ ﺃﹶﻧﺰﻝﹶ ﺇِﻟﹶﻴﻜﹸﻢ ﺍﻟﹾﻜِﺘﺎﺏ ﻣﻔﹶﺼﻼﹰ .... 114 ﺍﻷﻧﻌﺎﻡ
223 ... ﺍﻟﻠﹼﻪ ﺃﹶﻋﻠﹶﻢ ﺣﻴﺚﹸ ﻳﺠﻌﻞﹸ ﺭِﺳﺎﻟﹶﺘﻪ. ... 124 ﺍﻷﻧﻌﺎﻡ
98 ﻗﹸﻞﹾ ﺗﻌﺎﻟﹶﻮﺍﹾ ﺃﹶﺗﻞﹸ . ... 151 ﺍﻷﻧﻌﺎﻡ
99 ... ﻟﹶﻢ ﺗﻜﹸﻦ ﺁﻣﻨﺖ ﻣِﻦ ﻗﹶﺒﻞﹸ .... 158 ﺍﻷﻧﻌﺎﻡ
232 ،189 ﻭﻛﹶﻢ ﻣﻦ ﻗﹶﺮﻳﺔٍ ﺃﹶﻫﻠﹶﻜﹾﻨﺎﻫﺎ ﻓﹶﺠﺎﺀﻫﺎ ﺑﺄﹾﺳﻨﺎ . ... 04 ﺍﻷﻋﺮﺍﻑ
190 ﻭﻟﹶﻘﹶﺪ ﺧﻠﹶﻘﹾﻨﺎﻛﹸﻢ ﺛﹸﻢ ﺻﻮﺭﻧﺎﻛﹸﻢ ﺛﹸﻢ ﻗﹸﻠﹾﻨﺎ ﻟِﻠﹾﻤﻶﺋِﻜﹶﺔِ ﺍﺳﺠﺪﻭﺍﹾ ﻵﺩﻡ. ... 11 ﺍﻷﻋﺮﺍﻑ
245 ... ﻣﺎ ﻣﻨﻌﻚ ﺃﹶﻻﱠ ﺗﺴﺠﺪ. ... 12 ﺍﻷﻋﺮﺍﻑ
129 ... ﻭﻟِﺒﺎﺱ ﺍﻟﺘﻘﹾ ﻮﻯ ﺫﹶﻟِﻚ ﺧﻴﺮ. ... 26 ﺍﻷﻋﺮﺍﻑ
129 ﻭﺍﻟﱠﺬِﻳﻦ ﻛﹶﺬﱠﺑﻮﺍﹾ ﺑِﺂﻳﺎﺗِﻨﺎ ﻭﺍﺳﺘﻜﹾﺒﺮﻭﺍﹾ ﻋﻨﻬﺎ ﺃﹸﻭﻟﹶـَﺌِﻚ ﺃﹶﺻﺤﺎﺏ ﺍﻟﻨﺎﺭِ .... 36 ﺍﻷﻋﺮﺍﻑ
122 ... ﺳﻼﹶﻡ ﻋﻠﹶﻴﻜﹸﻢ. ... 46 ﺍﻷﻋﺮﺍﻑ
96 ... ﻓﹶﻬﻞ ﻟﱠﻨﺎ ﻣِﻦ ﺷﻔﹶﻌﺎﺀ ﻓﹶﻴﺸﻔﹶﻌﻮﺍﹾ ﻟﹶﻨﺎ .... 53 ﺍﻷﻋﺮﺍﻑ
276
277
40 ...ﻟﱠﻤﺴﺠِﺪ ﺃﹸﺳﺲ ﻋﻠﹶﻰ ﺍﻟﺘﻘﹾﻮﻯ ﻣِﻦ ﺃﹶﻭﻝِ ﻳﻮﻡٍ ﺃﹶﺣﻖ. ... 108 ﺍﻟﺘﻮﺑﺔ
156 ... ﻭﻇﹶﻨﻮﺍﹾ ﺃﹶﻥ ﻻﱠ ﻣﻠﹾﺠﺄﹶ ﻣِﻦ ﺍﻟﻠﹼﻪِ .... 118 ﺍﻟﺘﻮﺑﺔ
138 ﺃﹶﻛﹶﺎﻥﹶ ﻟِﻠﻨﺎﺱِ ﻋﺠﺒﺎﹰ ﺃﹶﻥﹾ ﺃﹶﻭﺣﻴﻨﺎ .... 02 ﻳﻮﻧﺲ
227 ﺇِﻟﹶﻴﻪِ ﻣﺮﺟِﻌﻜﹸﻢ ﺟﻤِﻴﻌﺎﹰ . ... 04 ﻳﻮﻧﺲ
147 ... ﺃﹶﻥِ ﺍﻟﹾﺤﻤﺪ ﻟِﻠﹼﻪِ ﺭﺏ ﺍﻟﹾﻌﺎﻟﹶﻤِﲔ. 10 ﻳﻮﻧﺲ
149 ... ﻛﹶﺄﹶﻥ ﻟﱠﻢ ﺗﻐﻦ ﺑِﺎﻻﻣﺲِ . ... 24 ﻳﻮﻧﺲ
193 ﺃﹶﻡ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﺍﻓﹾﺘﺮﺍﻩ....َ 38 ﻳﻮﻧﺲ
151 ﺃﹶﻻ ﺇِﻥﱠ ﺃﹶﻭﻟِﻴﺎﺀ ﺍﻟﻠﹼﻪِ ﻻﹶ ﺧﻮﻑ ﻋﻠﹶﻴﻬِﻢ ﻭﻻﹶ ﻫﻢ ﻳﺤﺰﻧﻮﻥﹶ . 62 ﻳﻮﻧﺲ
126 ... ﺇِﻥﱠ ﺍﻟﹾﻌِﺰﺓﹶ ﻟِﻠﹼﻪِ ﺟﻤِﻴﻌﺎﹰ . ... 65 ﻳﻮﻧﺲ
261 ،259 .... ﻓﹶﺄﹶﺟﻤِﻌﻮﺍﹾ ﺃﹶﻣﺮﻛﹸﻢ ﻭﺷﺮﻛﹶﺎﺀَﻛﹸﻢ....ِ 71 ﻳﻮﻧﺲ
112 ... ﻗﹶﺎﻝﹶ ﻣﻮﺳﻰ ﻣﺎ ﺟِﺌﹾﺘﻢ ﺑِﻪِ ﺍﻟﺴﺤﺮ.... 81 ﻳﻮﻧﺲ
96 ... ﺭﺑﻨﺎ ﺍﻃﹾﻤِﺲ ﻋﻠﹶﻰ ﺃﹶﻣﻮﺍﻟِﻬِﻢ ﻭﺍﺷﺪﺩ ﻋﻠﹶﻰ ﻗﹸﻠﹸﻮﺑِﻬِﻢ ﻓﹶﻼﹶ ﻳﻮﻣِﻨﻮﺍﹾ . ... 88 ﻳﻮﻧﺲ
228 ﻭﻟﹶﻮ ﺷﺎﺀ ﺭﺑﻚ ﻵﻣﻦ ﻣﻦ ﻓِﻲ ﺍﻷَﺭﺽِ ﻛﹸﻠﱡﻬﻢ ﺟﻤِﻴﻌﺎﹰ .... 99 ﻳﻮﻧﺲ
133 ،86 ... ﻟﹶﻴﻘﹸﻮﻟﹶﻦ ﺍﻟﱠﺬِﻳﻦ. ... 07 ﻫﻮﺩ
139 ... ﺃﹶﻻﹶ ﻳﻮﻡ ﻳﺎﹾﺗِﻴﻬِﻢ ﻟﹶﻴﺲ ﻣﺼﺮﻭﻓﺎﹰ ﻋﻨﻬﻢ.... 08 ﻫﻮﺩ
130 ... ﺇِﻧﻤﺎ ﺃﹶﻧﺖ ﻧﺬِﻳﺮ. ... 12 ﻫﻮﺩ
250 ... ﻳﺎ ﻧﻮﺡ ﻗﹶﺪ ﺟﺎﺩﻟﹾﺘﻨﺎ . .... 32 ﻫﻮﺩ
151 ﻭﺃﹸﻭﺣِﻲ ﺇِﻟﹶﻰ ﻧﻮﺡٍ ﺃﹶﻧﻪ ﻟﹶﻦ ﻳﻮﻣِﻦ ﻣِﻦ ﻗﹶﻮﻣِﻚ ﺇِﻻﱠ ﻣﻦ ﻗﹶﺪ ﺁﻣﻦ.... 36 ﻫﻮﺩ
258 ... ﻭﻣﺎ ﻧﺤﻦ ﺑِﺘﺎﺭِﻛِﻲ ﺁﻟِﻬﺘِﻨﺎ ﻋﻦ ﻗﹶﻮﻟِﻚ.... 53 ﻫﻮﺩ
227 ... ﻭﻫـﺬﹶﺍ ﺑﻌﻠِﻲ ﺷﻴﺨﺎﹰ . ... 72 ﻫﻮﺩ
177 ... ﻫـﺆﻻﺀ ﺑﻨﺎﺗِﻲ . ... 78 ﻫﻮﺩ
241 ... ﻭﻻﹶ ﻳﻠﹾﺘﻔِﺖ ﻣِﻨﻜﹸﻢ ﺃﹶﺣﺪ ﺇِﻻﱠ ﺍﻣﺮﺃﹶﺗﻚ. ... 81 ﻫﻮﺩ
195 ﻳﻘﹾﺪﻡ ﻗﹶﻮﻣﻪ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ﻓﹶﺄﹶﻭﺭﺩﻫﻢ. ... 98 ﻫﻮﺩ
199 ﺃﹶﻣﺎ ﺍﻟﱠﺬِﻳﻦ ﺳﻌِﺪﻭﺍﹾ ﻓﹶﻔِﻲ ﺍﻟﹾﺠﻨﺔِ ﺧﺎﻟِﺪِﻳﻦ ﻓِﻴﻬﺎ . ... 108 ﻫﻮﺩ
101 ﻭﻻﹶ ﺗﺮﻛﹶﻨﻮﺍﹾ ﺇِﻟﹶﻰ ﺍﻟﱠﺬِﻳﻦ ﻇﹶﻠﹶﻤﻮﺍﹾ .... 113 ﻫﻮﺩ
68 ... ﺇِﻥﱠ ﺍﻟﹾﺤﺴﻨﺎﺕِ ﻳﺬﹾﻫِﺒﻦ ﺍﻟﺴـﻴﺌﹶﺎﺕِ .... 114 ﻫﻮﺩ
137 ... ﻻﹶ ﻳﺰﺍﻟﹸﻮﻥﹶ ﻣﺨﺘﻠِﻔِﲔ. 118 ﻫﻮﺩ
234 ... ﺇِﻧﻲ ﺭﺃﹶﻳﺖ ﺃﹶﺣﺪ ﻋﺸﺮ ﻛﹶﻮﻛﹶﺒﺎﹰ .... 04 ﻳﻮﺳﻒ
278
231 ... ﻟﹶﺌِﻦ ﺃﹶﻛﹶﻠﹶﻪ ﺍﻟﺬﱢﺋﹾﺐ ﻭﻧﺤﻦ ﻋﺼﺒﺔﹲ . ... 14 ﻳﻮﺳﻒ
67 ﻭﺟﺎﺀﻭﺍﹾ ﺃﹶﺑﺎﻫﻢ. ... 16 ﻳﻮﺳﻒ
141 .... ﺇِﻥ ﻛﹶﺎﻥﹶ ﻗﹶﻤِﻴﺼﻪ ﻗﹸﺪ ﻣِﻦ ﻗﹸﺒﻞٍ .... 26 ﻳﻮﺳﻒ
249 ﻳﻮﺳﻒ ﺃﹶﻋﺮِﺽ ﻋﻦ ﻫـﺬﹶﺍ َ.... 29 ﻳﻮﺳﻒ
59 ... ﻟﹶﻴﺴﺠﻨﻦ ﻭﻟﹶﻴﻜﹸﻮﻧﺎﹰ .... 32 ﻳﻮﺳﻒ
242 ﻣﺎ ﺗﻌﺒﺪﻭﻥﹶ ﻣِﻦ ﺩﻭﻧِﻪِ ﺇِﻻﱠ ﺃﹶﺳﻤﺎﺀ ﺳﻤﻴﺘﻤﻮﻫﺎ . ... 40 ﻳﻮﺳﻒ
67 ... ﻗﹶﺎﻟﹸﻮﺍﹾ ﻳﺎ ﺃﹶﺑﺎﻧﺎ ﻣﻨِﻊ ﻣِﻨﺎ ﺍﻟﹾﻜﹶﻴﻞﹸ ﻓﹶﺄﹶﺭﺳِﻞﹾ ﻣﻌﻨﺎ ﺃﹶﺧﺎﻧﺎ ﻧﻜﹾﺘﻞﹾ .... 63 ﻳﻮﺳﻒ
61 ... ﺃﹶﻧﺎﹾ ﺃﹶﺧﻮﻙ.... 69 ﻳﻮﺳﻒ
158 ...ﻭﺃﹶﻧﺎﹾ ﺑِﻪِ ﺯﻋِﻴﻢ. 72 ﻳﻮﺳﻒ
223 ،73 ... ﻣِﻦ ﻭِﻋﺎﺀ ﺃﹶﺧِﻴﻪِ . ... 76 ﻳﻮﺳﻒ
109 ﻗﹶﺎﻟﹸﻮﺍﹾ ﺇِﻥ ﻳﺴﺮِﻕ ﻓﹶﻘﹶﺪ ﺳﺮﻕ. ... 77 ﻳﻮﺳﻒ
89 ،67 ... ﻓﹶﻠﹶﻦ ﺃﹶﺑﺮﺡ ﺍﻷَﺭﺽ.... 80 ﻳﻮﺳﻒ
73 ﺍﺭﺟِﻌﻮﺍﹾ ﺇِﻟﹶﻰ ﺃﹶﺑِﻴﻜﹸﻢ. ... 81 ﻳﻮﺳﻒ
253 ... ﻳﺎ ﺃﹶﺳﻔﹶﻰ ﻋﻠﹶﻰ ﻳﻮﺳﻒ. ... 84 ﻳﻮﺳﻒ
135 ،46 ... ﺗﻔﹾﺘﺆﺍ .... 85 ﻳﻮﺳﻒ
46 ... ﺗﺎﻟﻠﹼﻪِ ﻟﹶﻘﹶﺪ ﺁﺛﹶﺮﻙ ﺍﻟﻠﹼﻪ ﻋﻠﹶﻴﻨﺎ . ... 91 ﻳﻮﺳﻒ
60 ... ﻗﹶﺎﻝﹶ ﺃﹶﺑﻮﻫﻢ.... 94 ﻳﻮﺳﻒ
88 ﻓﹶﻠﹶﻤﺎ ﺃﹶﻥ ﺟﺎﺀ ﺍﻟﹾﺒﺸِﲑ. ... 96 ﻳﻮﺳﻒ
88 ،87 ... ﻟﱠﻮ ﻳﺸﺎﺀُ ﺍﻟﻠﹼﻪ ﻟﹶﻬﺪﻯ ﺍﻟﻨﺎﺱ ﺟﻤِﻴﻌﺎﹰ .... 31 ﺍﻟﺮﻋﺪ
124 ... ﻭﻣﻦ ﻋِﻨﺪﻩ ﻋِﻠﹾﻢ ﺍﻟﹾﻜِﺘﺎﺏِ. 43 ﺍﻟﺮﻋﺪ
42 ... ﻓﹶﺮﺩﻭﺍﹾ ﺃﹶﻳﺪِﻳﻬﻢ ﻓِﻲ ﺃﹶﻓﹾﻮﺍﻫِﻬِﻢ.... 09 ﺇﺑﺮﺍﻫﻴﻢ
204 ... ﺭﺑﻬِﻢ ﺇِﻟﹶﻰ ﺻِﺮﺍﻁِ ﺍﻟﹾﻌﺰِﻳﺰِ ﺍﻟﹾﺤﻤِﻴﺪِ . ... 02-01 ﺇﺑﺮﺍﻫﻴﻢ
66 ... ﺿ ﺮﺏ ﺍﻟﻠﹼﻪ ﻣﺜﹶﻼﹰ .... 24 ﺇﺑﺮﺍﻫﻴﻢ
156 ﻭﻻﹶ ﺗﺤﺴﺒﻦ ﺍﻟﻠﹼﻪ ﻏﹶﺎﻓِﻼﹰ . ... 42 ﺇﺑﺮﺍﻫﻴﻢ
141 ... ﺃﹶﻭﻟﹶﻢ ﺗﻜﹸﻮﻧﻮﺍﹾ ﺃﹶﻗﹾﺴﻤﺘﻢ ﻣﻦ ﻗﹶﺒﻞﹸ . ... 44 ﺇﺑﺮﺍﻫﻴﻢ
232 ... ﺇِﻻﱠ ﻛﹶﺎﻧﻮﺍﹾ ﺑِﻪِ ﻳﺴﺘﻬﺰِﺋﹸﻮﻥﹶ . 11 ﺍﳊﺠﺮ
201 ﻓﹶﺴﺠﺪ ﺍﻟﹾﻤﻶﺋِﻜﹶﺔﹸ ﻛﹸﻠﱡﻬﻢ ﺃﹶﺟﻤﻌﻮﻥﹶ 30 ﺍﳊﺠﺮ
201 ﻗﹶﺎﻝﹶ ﺭﺏ ﺑِﻤﺎ ﺃﹶﻏﹾﻮﻳﺘﻨِﻲ ﻷُﺯﻳﻨﻦ ﻟﹶﻬﻢ ﻓِﻲ ﺍﻷَﺭﺽِ ﻭﻷُﻏﹾﻮِﻳﻨﻬﻢ ﺃﹶﺟﻤﻌِﲔ. 39 ﺍﳊﺠﺮ
279
280
281
282
129 ﺃﹶﻟﹶﻢ ﺗﺮ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺃﹶﻧﺰﻝﹶ ﻣِﻦ ﺍﻟﺴﻤﺎﺀِ ﻣﺎﺀً ﻓﹶﺘﺼﺒِﺢ ﺍﻟﹾﺄﹶﺭﺽ ﻣﺨﻀﺮﺓﹰ . ... 63 ﺍﳊﺞ
59 ﻗﹶﺪ ﺃﹶﻓﹾﻠﹶﺢ ﺍﻟﹾﻤﺆﻣِﻨﻮﻥﹶ . 01 ﺍﳌﺆﻣﻨﻮﻥ
264 ﻭﻋﻠﹶﻴﻬﺎ ﻭﻋﻠﹶﻰ ﺍﻟﹾﻔﹸﻠﹾﻚِ ﺗﺤﻤﻠﹸﻮﻥﹶ. 22 ﺍﳌﺆﻣﻨﻮﻥ
88 ﻓﹶﺄﹶﻭﺣﻴﻨﺎ ﺇِﻟﹶﻴﻪِ ﺃﹶﻥِ ﺍﺻﻨﻊِ ﺍﻟﹾﻔﹸﻠﹾﻚ. ... 27 ﺍﳌﺆﻣﻨﻮﻥ
184 ... ﻭﻳﺸ ﺮﺏ ﻣِﻤﺎ ﺗﺸﺮﺑﻮﻥﹶ . 33 ﺍﳌﺆﻣﻨﻮﻥ
244 ... ﻋﻤﺎ ﻗﹶﻠِﻴﻞٍ ﻟﹶﻴﺼﺒِﺤﻦ ﻧﺎﺩِﻣِﲔ. 40 ﺍﳌﺆﻣﻨﻮﻥ
188 ﺇِﻥﹾ ﻫِﻲ ﺇِﻟﱠﺎ ﺣﻴﺎﺗﻨﺎ ﺍﻟﺪﻧﻴﺎ ﻧﻤﻮﺕ ﻭﻧﺤﻴﺎ ﻭﻣﺎ ﻧﺤﻦ ﺑِﻤﺒﻌﻮﺛِﲔ 37 ﺍﳌﺆﻣﻨﻮﻥ
191 ﻗﹶﺎﻟﹸﻮﺍ ﻟﹶﺒِﺜﹾﻨﺎ ﻳﻮﻣﺎﹰ ﺃﹶﻭ ﺑﻌﺾ ﻳﻮﻡٍ . ... 113 ﺍﳌﺆﻣﻨﻮﻥ
235 ،70 ... ﻓﹶﺎﺟﻠِﺪﻭﻫﻢ ﺛﹶﻤﺎﻧِﲔ ﺟﻠﹾﺪﺓﹰ .... 04 ﺍﻟﻨﻮﺭ
147 ﻭﺍﻟﹾﺨﺎﻣِﺴﺔﹶ ﺃﹶﻥﱠ ﻏﹶﻀﺐ ﺍﻟﻠﱠﻪِ . ... 09 ﺍﻟﻨﻮﺭ
156 ... ﻟﹶﺎ ﺗﺤﺴِﺒﻮﻩ ﺷﺮﺍﹰ ﻟﱠﻜﹸﻢ . ... 11 ﺍﻟﻨﻮﺭ
87 ... ﺃﹶﻟﹶﺎ ﺗﺤِﺒﻮﻥﹶ ﺃﹶﻥ ﻳﻐﻔِﺮ ﺍﻟﻠﱠﻪ ﻟﹶﻜﹸﻢ. ... 22 ﺍﻟﻨﻮﺭ
249 ،72 ﻭﻗﹸﻞ ﻟﱢﻠﹾﻤﺆﻣِﻨﺎﺕِ . ... 31 ﺍﻟﻨﻮﺭ
178 ... ﻓِﻴﻬﺎ ﻣِﺼﺒﺎﺡ ﺍﻟﹾﻤِﺼﺒﺎﺡ ﻓِﻲ ﺯﺟﺎﺟﺔٍ ﺍﻟﺰﺟﺎﺟﺔﹸ. ... 35 ﺍﻟﻨﻮﺭ
72 ﻓِﻲ ﺑﻴﻮﺕٍ ﺍﹶَﺫِﻥﹶ ﺍﻟﻠﱠﻪ.... 36 ﺍﻟﻨﻮﺭ
221 ... ﻳﺨﺎﻓﹸﻮﻥﹶ ﻳﻮﻣﺎﹰ . ... 37 ﺍﻟﻨﻮﺭ
190 ... ﺃﹶﻥ ﺗﺄﹾﻛﹸﻠﹸﻮﺍ ﻣِﻦ ﺑﻴﻮﺗِﻜﹸﻢ ﺃﹶﻭ ﺑﻴﻮﺕِ ﺁﺑﺎﺋِﻜﹸﻢ. ... 61 ﺍﻟﻨﻮﺭ
48 ... ﻗﹶﺪ ﻳﻌﻠﹶﻢ ﻣﺎ ﺃﹶﻧﺘﻢ ﻋﻠﹶﻴﻪِ … . 64 ﺍﻟﻨﻮﺭ
133 ... ﺇِﻧﻪ ﻛﹶﺎﻥﹶ ﻏﹶﻔﹸﻮﺭﺍﹰ ﺭﺣِﻴﻤﺎﹰ . 06 ﺍﻟﻔﺮﻗﺎﻥ
97 ... ﻟﹶﻮﻟﹶﺎ ﺃﹸﻧﺰِﻝﹶ ﻋِﻠﹶﻴﻪِ ﻣﻠﹶﻚ ﻓﹶﻴﻜﹸﻮﻥﹶ ﻣﻌﻪ ﻧﺬِﻳﺮﺍﹰ . 07 ﺍﻟﻔﺮﻗﺎﻥ
161 ﻭﻗﹶﺪِﻣﻨﺎ ﺇِﻟﹶﻰ ﻣﺎ ﻋﻤِﻠﹸﻮﺍﹾ ﻣِﻦ ﻋﻤﻞٍ ﻓﹶﺠﻌﻠﹾﻨﺎﻩ ﻫﺒﺎﺀ ﻣﻨﺜﹸﻮﺭﺍﹰ . 23 ﺍﻟﻔﺮﻗﺎﻥ
216 ... ﻭﺟﺎﻫِﺪﻫﻢ ﺑِﻪِ ﺟِﻬﺎﺩﺍﹰ ﻛﹶﺒِﲑﺍﹰ . 52 ﺍﻟﻔﺮﻗﺎﻥ
133 ... ﻭﻛﹶﺎﻥﹶ ﺭﺑﻚ ﻗﹶﺪِﻳﺮﺍﹰ. 54 ﺍﻟﻔﺮﻗﺎﻥ
183 ﺗﺒﺎﺭﻙ ﺍﻟﱠﺬِﻱ ﺟﻌﻞﹶ ﻓِﻲ ﺍﻟﺴﻤﺎﺀ ﺑﺮﻭﺟﺎﹰ .... 61 ﺍﻟﻔﺮﻗﺎﻥ
206 ... ﻭﻣﻦ ﻳﻔﹾﻌﻞﹾ ﺫﹶﻟِﻚ ﻳﻠﹾﻖ ﺃﹶﺛﹶﺎﻣﺎﹰ ﻳﻀﺎﻋﻒ ﻟﹶﻪ ﺍﻟﹾﻌﺬﹶﺍﺏ. ... 69-68 ﺍﻟﻔﺮﻗﺎﻥ
108 ﺇِﻥ ﻧﺸﺄﹾ ﻧﻨﺰﻝﹾ ﻋﻠﹶﻴﻬِﻢ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺁﻳﺔﹰ ﻓﹶﻈﹶﻠﱠﺖ ﺃﹶﻋﻨﺎﻗﹸﻬﻢ. ... 04 ﺍﻟﺸﻌﺮﺍﺀ
248 ﻗﹶﺎﻟﹸﻮﺍﹾ ﻟﹶﺎ ﺿﻴﺮ. ... 40 ﺍﻟﺸﻌﺮﺍﺀ
224 ﻭﺃﹶﺯﻟﹶﻔﹾﻨﺎ ﺛﹶﻢ ﺍﻟﹾﺂﺧﺮِﻳﻦ. 64 ﺍﻟﺸﻌﺮﺍﺀ
283
87 ﻭﺍﻟﱠﺬِﻱ ﺃﹶﻃﹾﻤﻊ ﺃﹶﻥ ﻳﻐﻔِﺮ ﻟِﻲ ﺧﻄِﻴﺌﹶﺘِﻲ ﻳﻮﻡ ﺍﻟﺪﻳﻦِ . 82 ﺍﻟﺸﻌﺮﺍﺀ
188 ﻓﹶﺄﹶﳒﹶﻴﻨﺎﻩ ﻭﻣﻦ ﻣﻌﻪ ﻓِﻲ ﺍﻟﹾﻔﹸﻠﹾﻚِ . ... 119 ﺍﻟﺸﻌﺮﺍﺀ
229 ﻭﻣﺎ ﺃﹶﻫﻠﹶﻜﹾﻨﺎ ﻣِﻦ ﻗﹶﺮﻳﺔٍ ﺇِﻟﱠﺎ ﻟﹶﻬﺎ ﻣﻨﺬِﺭﻭﻥﹶ. 208 ﺍﻟﺸﻌﺮﺍﺀ
164 ... ﻭﺳﻴﻌﻠﹶﻢ ﺍﻟﱠﺬِﻳﻦ ﻇﹶﻠﹶﻤﻮﺍﹾ ﺃﹶﻱ ﻣﻨﻘﹶﻠﹶﺐٍ ﻳﻨﻘﹶﻠِﺒﻮﻥﹶ . 227 ﺍﻟﺸﻌﺮﺍﺀ
228 ،226 ... ﻭﻟﱠﻰ ﻣﺪﺑِﺮﺍﹰ .... 10 ﺍﻟﻨﻤﻞ
211 ﻭﻭﺭِﺙﹶ ﺳﻠﹶﻴﻤﺎﻥﹸ ﺩﺍﻭﻭﺩ. ... 16 ﺍﻟﻨﻤﻞ
228 ،226 ﻓﹶﺘﺒﺴﻢ ﺿﺎﺣِﻜﺎﹰ . ... 19 ﺍﻟﻨﻤﻞ
65 ... ﻓﹶﺎﻧﻈﹸﺮِﻱ ﻣﺎﺫﹶﺍ ﺗﺄﹾﻣﺮِﻳﻦ. 33 ﺍﻟﻨﻤﻞ
113 ﻗﹶﺎﻝﹶ ﺍﻟﱠﺬِﻱ ﻋِﻨﺪﻩ ﻋِﻠﹾﻢ ﻣﻦ ﺍﻟﹾﻜِﺘﺎﺏِ .... 40 ﺍﻟﻨﻤﻞ
227 ﻓﹶﺘِﻠﹾﻚ ﺑﻴﻮﺗﻬﻢ ﺧﺎﻭِﻳﺔﹰ . ... 52 ﺍﻟﻨﻤﻞ
122 ... ﺃﹶﺇِﻟﹶﻪ ﻣﻊ ﺍﻟﻠﱠﻪِ . ... 60 ﺍﻟﻨﻤﻞ
45 ... ﺭﺩِﻑ ﻟﹶﻜﹸﻢ . ... 72 ﺍﻟﻨﻤﻞ
61 ﻭﺇِﻥﱠ ﺭﺑﻚ ﻟﹶﺬﹸﻭ ﻓﹶﻀﻞٍ ﻋﻠﹶﻰ ﺍﻟﻨﺎﺱِ . ... 73 ﺍﻟﻨﻤﻞ
92 ﻓﹶﺎﻟﹾﺘﻘﹶﻄﹶﻪ ﺁﻝﹸ ﻓِﺮﻋﻮﻥﹶ ﻟِﻴﻜﹸﻮﻥﹶ ﻟﹶﻬﻢ ﻋﺪﻭﺍﹰ ﻭﺣﺰﻧﺎﹰ .... 08 ﺍﻟﻘﺼﺺ
41 ﻭﺩﺧﻞﹶ ﺍﻟﹾﻤﺪِﻳﻨﺔﹶ ﻋﻠﹶﻰ ﺣِﲔِ ﻏﹶﻔﹾﻠﹶﺔٍ ﻣﻦ ﺃﹶﻫﻠِﻬﺎ . ... 15 ﺍﻟﻘﺼﺺ
89 ﻗﹶﺎﻝﹶ ﺭﺏ ﺑِﻤﺎ ﺃﹶﻧﻌﻤﺖ ﻋﻠﹶﻲ ﻓﹶﻠﹶﻦ ﺃﹶﻛﹸﻮﻥﹶ ﻇﹶﻬِﲑﺍﹰ ﻟﱢﻠﹾﻤﺠﺮِﻣِﲔ. 17 ﺍﻟﻘﺼﺺ
227 ﻓﹶﺨﺮﺝ ﻣِﻨﻬﺎ ﺧﺎﺋِﻔﺎﹰ . ... 21 ﺍﻟﻘﺼﺺ
113 ،60 ... ﻭﺃﹶﺑﻮﻧﺎ ﺷﻴﺦ ﻛﹶﺒِﲑ. 23 ﺍﻟﻘﺼﺺ
49 ﻗﹶﺎﻟﹶﺖ ﺇِﺣﺪﺍﻫﻤﺎ .... 26 ﺍﻟﻘﺼﺺ
176 ... ﻓﹶﺬﹶﺍﻧِﻚ ﺑﺮﻫﺎﻧﺎﻥِ ﻣِﻦ ﺭﺑﻚ. ... 32 ﺍﻟﻘﺼﺺ
188 ﻓﹶﺄﹶﺧﺬﹾﻧﺎﻩ ﻭﺟﻨﻮﺩﻩ... 40 ﺍﻟﻘﺼﺺ
149 ... ﻭﺍﺗﻴﻨﺎﻩ ﻣِﻦ ﺍﻟﹾﻜﹸﻨﻮﺯِ ﻣﺎ ﺇِﻥﱠ ﻣﻔﹶﺎﺗِﺤﻪ. ... 76 ﺍﻟﻘﺼﺺ
231 ﻓﹶﺨﺮﺝ ﻋﻠﹶﻰ ﻗﹶﻮﻣِﻪِ ﻓِﻲ ﺯِﻳﻨﺘِﻪِ .... 79 ﺍﻟﻘﺼﺺ
88 ﺍﱂ ﺍﹶﺣﺴِﺐ ﺍﻟﻨﺎﺱ ﺃﹶﻥ ﻳﺘﺮﻛﹸﻮﺍ . ... 02-01 ﺍﻟﻌﻨﻜﺒﻮﺕ
102 ... ﻭﻟﹾﻨﺤﻤِﻞﹾ ﺧﻄﹶﺎﻳﺎﻛﹸﻢ.... 12 ﺍﻟﻌﻨﻜﺒﻮﺕ
235 ،70 ... ﻓﹶﻠﹶﺒِﺚﹶ ﻓِﻴﻬِﻢ ﺃﹶﻟﹾﻒ ﺳﻨﺔٍ ﺇِﻟﱠﺎ ﺧﻤﺴِﲔ ﻋﺎﻣﺎﹰ . ... 14 ﺍﻟﻌﻨﻜﺒﻮﺕ
68 ﺧﻠﹶﻖ ﺍﻟﻠﱠﻪ ﺍﻟﺴﻤﻮﺍﺕِ . ... 44 ﺍﻟﻌﻨﻜﺒﻮﺕ
180 ،151 ﺃﹶﻭﻟﹶﻢ ﻳﻜﹾﻔِﻬِﻢ ﺃﹶﻧﺎ ﺃﹶﻧﺰﻟﹾﻨﺎ . ... 51 ﺍﻟﻌﻨﻜﺒﻮﺕ
284
285
286
188 ﻛﹶﺬﹶﻟِﻚ ﻳﻮﺣِﻲ ﺇِﻟﹶﻴﻚ ﻭﺇِﻟﹶﻰ ﺍﻟﱠﺬِﻳﻦ ﻣِﻦ ﻗﹶﺒﻠِﻚ. ... 03 ﺍﻟﺸﻮﺭﻯ
258 ... ﻳﺬﹾﺭﺅﻛﹸﻢ ﻓِﻴﻪِ . ... 11 ﺍﻟﺸﻮﺭﻯ
ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﻟِﺒﺸﺮٍ ﺃﹶﻥ ﻳﻜﹶﻠﱢﻤﻪ ﺍﻟﻠﱠﻪ ﺇِﻟﱠﺎ ﻭﺣﻴﺎﹰ ﺃﹶﻭ ﻣِﻦ ﻭﺭﺍﺀ ﺣِﺠﺎﺏٍ ﺃﹶﻭ ﻳﺮﺳِﻞﹶ
92 51 ﺍﻟﺸﻮﺭﻯ
ﺭﺳﻮﻻﹰ . ...
207 ،204 ... ﻭﺇِﻧﻚ ﻟﹶﺘﻬﺪِﻱ ﺇِﻟﹶﻰ ﺻِﺮﺍﻁٍ ﻣﺴﺘﻘِﻴﻢٍ ﺻِﺮﺍﻁِ ﺍﻟﻠﱠﻪِ .... 53-52 ﺍﻟﺸﻮﺭﻯ
161 ﻭﺟﻌﻠﹸﻮﺍ ﺍﻟﹾﻤﻠﹶﺎﺋِﻜﹶﺔﹶ .... 19 ﺍﻟﺰﺧﺮﻑ
252 ﻳﺎ ﻋِﺒﺎﺩِ ﻟﹶﺎ ﺧﻮﻑ ﻋﻠﹶﻴﻜﹸﻢ. ... 68 ﺍﻟﺰﺧﺮﻑ
264 ،183 ... ﻭﻓِﻴﻬﺎ ﻣﺎ ﺗﺸﺘﻬِﻴﻪِ ﺍﻟﹾﺄﹶﻧﻔﹸﺲ. ... 71 ﺍﻟﺰﺧﺮﻑ
148 ﻭﻣﺎ ﻇﹶﻠﹶﻤﻨﺎﻫﻢ ﻭﻟﹶﻜِﻦ ﻛﹶﺎﻧﻮﺍ ﻫﻢ ﺍﻟﻈﱠﺎﻟِﻤِﲔ. 76 ﺍﻟﺰﺧﺮﻑ
101 ، 77 ... ﻟِﻴﻘﹾﺾِ ﻋﻠﹶﻴﻨﺎ ﺭﺑﻚ. ... 77 ﺍﻟﺰﺧﺮﻑ
150 ﺣﻢ ﻭﺍﻟﹾﻜِﺘﺎﺏِ ﺍﻟﹾﻤﺒِﲔِ ﺇِﻧﺎ ﺃﹶﻧﺰﻟﹾﻨﺎﻩ ﻓِﻲ ﻟﹶﻴﻠﹶﺔٍ ﻣﺒﺎﺭﻛﹶﺔٍ . ... 03-01 ﺍﻟﺪﺧﺎﻥ
72 ﻛﹶﻢ ﺗﺮﻛﹸﻮﺍﹾ ﻣِﻦ ﺟﻨﺎﺕٍ . ... 25 ﺍﻟﺪﺧﺎﻥ
229 ﻭﻣﺎ ﺧﻠﹶﻘﹾﻨﺎ ﺍﻟﺴﻤﻮﺍﺕِ ﻭﺍﻟﹾﺄﹶﺭﺽ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﻟﹶﺎﻋِﺒِﲔ. 38 ﺍﻟﺪﺧﺎﻥ
124 ﻓﹶﻠِﻠﱠﻪِ ﺍﻟﹾﺤﻤﺪ. ... 36 ﺍﳉﺎﺛﻴﺔ
114 ... ﻟﹶﺎ ﻳﺮﻯ ﺇِﻟﱠﺎ ﻣﺴﺎﻛِﻨﻬﻢ.... 25 ﺍﻷﺣﻘﺎﻑ
226 ... ﻭﺃﹶﺻﻠﹶﺢ ﺑﺎﻟﹶﻬﻢ. 02 ﳏﻤﺪ
217 ،187 ... ﻓﹶﺈِﻣﺎ ﻣﻨﺎﹰ ﺑﻌﺪ ﻭﺇِﻣﺎ ﻓِﺪﺍﺀ .... 04 ﳏﻤﺪ
159 ﻓﹶﺎﻋﻠﹶﻢ ﺃﹶﻧﻪ ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﺍﻟﻠﱠﻪ.... 19 ﳏﻤﺪ
130 ... ﺃﹶﻡ ﻋﻠﹶﻰ ﻗﹸﻠﹸﻮﺏٍ ﺃﹶﻗﹾﻔﹶﺎﻟﹸﻬﺎ . 24 ﳏﻤﺪ
،103 ،78 ... ﻭﻟﹶﻬﻮ ﻭﺇِﻥ ﺗﺆﻣِﻨﻮﺍ ﻭﺗﺘﻘﹸﻮﺍ ﻳﺆﺗِﻜﹸﻢ ﺃﹸﺟﻮﺭﻛﹸﻢ....
36 ﳏﻤﺪ
196
91 ﺇِﻧﺎ ﻓﹶﺘﺤﻨﺎ ﻟﹶﻚ ﻓﹶﺘﺤﺎﹰ ﻣﺒِﻴﻨﺎﹰ ،ﻟِﻴﻐﻔِﺮ ﻟﹶﻚ ﺍﻟﻠﱠﻪ ﻣﺎ ﺗﻘﹶﺪﻡ ﻣِﻦ ﺫﹶﻧﺒِﻚ. ... 02-01 ﺍﻟﻔﺘﺢ
216 ﻭﻳﻨﺼﺮﻙ ﺍﻟﻠﱠﻪ ﻧﺼﺮﺍﹰ ﻋﺰِﻳﺰﺍﹰ. 03 ﺍﻟﻔﺘﺢ
70 ﻟِﻴﺪﺧِﻞﹶ ﺍﻟﹾﻤﺆﻣِﻨِﲔ. ... 05 ﺍﻟﻔﺘﺢ
60 ﺳﻴﻘﹸﻮﻝﹸ ﺍﻟﹾﻤﺨﻠﱠﻔﹸﻮﻥﹶ . ... 15 ﺍﻟﻔﺘﺢ
،178 ،73 ﻟﹶﻘﹶﺪ ﺭﺿِﻲ ﺍﻟﻠﱠﻪ ﻋﻦِ ﺍﻟﹾﻤﺆﻣِﻨِﲔ. ...
18 ﺍﻟﻔﺘﺢ
264
94 ... ﻓﹶﻘﹶﺎﺗِﻠﹸﻮﺍﹾ ﺍﻟﱠﺘِﻲ ﺗﺒﻐِﻲ ﺣﺘﻰ ﺗﻔِﻲﺀَ ﺇِﻟﹶﻰ ﺃﹶﻣﺮِ ﺍﻟﻠﱠﻪِ .... 09 ﺍﳊﺠﺮﺍﺕ
227 ... ﺃﹶﻳﺤِﺐ ﺃﹶﺣﺪﻛﹸﻢ ﺃﹶﻥ ﻳﺄﹾﻛﹸﻞﹶ ﻟﹶﺤﻢ ﺃﹶﺧِﻴﻪِ ﻣﻴﺘﺎﹰ . ... 12 ﺍﳊﺠﺮﺍﺕ
287
288
289
151 ﻗﹸﻞﹾ ﺃﹸﻭﺣِﻲ ﺇِﻟﹶﻲ ﺃﹶﻧﻪ ﺍﺳﺘﻤﻊ ﻧﻔﹶﺮ ﻣﻦ ﺍﻟﹾﺠِﻦ.... 01 ﺍﳉﻦ
72 ... ﻳﻌﻮﺫﹸﻭﻥﹶ ﺑِﺮِﺟﺎﻝٍ ﻣﻦ ﺍﻟﹾﺠِﻦ.... 06 ﺍﳉﻦ
148 ﻭﺃﹶﻥﹾ ﻟﱠﻮِ ﺍﺳﺘﻘﹶﺎﻣﻮﺍﹾ ﻋﻠﹶﻰ ﺍﻟﻄﱠﺮِﻳﻘﹶﺔِ . ... 16 ﺍﳉﻦ
66 ﻭﺃﹶﻥﱠ ﺍﻟﹾﻤﺴﺎﺟِﺪ ﻟِﻠﱠﻪِ . ... 18 ﺍﳉﻦ
216 ... ﻭﺭﺗﻞِ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﺗﺮﺗِﻴﻼﹰ . 04 ﺍﳌﺰﻣﻞ
218 ... ﻭﺗﺒﺘﻞﹾ ﺇِﻟﹶﻴﻪِ ﺗﺒﺘِﻴﻼﹰ . 08 ﺍﳌﺰﻣﻞ
144 ﺇِﻥﱠ ﻟﹶﺪﻳﻨﺎ ﺃﹶﻧﻜﹶﺎﻻﹰ ﻭﺟﺤِﻴﻤﺎﹰ. 12 ﺍﳌﺰﻣﻞ
،147 ،87 ... ﻋﻠِﻢ ﺃﹶﻥ ﺳﻴﻜﹸﻮﻥﹸ ﻣِﻨﻜﹸﻢ ﻣﺮﺿﻰ . ...
20 ﺍﳌﺰﻣﻞ
159
232 ﻭﻟﹶﺎ ﺗﻤﻨﻦ ﺗﺴﺘﻜﹾﺜِﺮ. 11 ﺍﳌﺪﺛﺮ
87 ... ﻋﻠﹶﻰ ﺃﹶﻥ ﻧﺴﻮﻱ ﺑﻨﺎﻧﻪ. 04 ﺍﻟﻘﻴﺎﻣﺔ
99 ﻫﻞﹾ ﺃﹶﺗﻰ ﻋﻠﹶﻰ ﺍﻟﹾﺈِﻧﺴﺎﻥِ ﺣِﲔ ﻣﻦ ﺍﻟﺪﻫﺮِ ﻟﹶﻢ ﻳﻜﹸﻦ ﺷﻴﺌﺎﹰ ﻣﺬﹾﻛﹸﻮﺭﺍﹰ. 01 ﺍﻹﻧﺴﺎﻥ
224 ﻭﺇِﺫﹶﺍ ﺭﺃﹶﻳﺖ ﺛﹶﻢ ﺭﺃﹶﻳﺖ ﻧﻌِﻴﻤﺎﹰ . ... 20 ﺍﻹﻧﺴﺎﻥ
144 ﺇِﻥﱠ ﻟِﻠﹾﻤﺘﻘِﲔ ﻣﻔﹶﺎﺯﺍﹰ . 31 ﺍﻟﻨﺒﺄ
،204 ،67 ﺇِﻥﱠ ﻟِﻠﹾﻤﺘﻘِﲔ ﻣﻔﹶﺎﺯﺍﹰ ﺣﺪﺍﺋِﻖ ﻭﺃﹶﻋﻨﺎﺑﺎﹰ ﻭﻛﹶﻮﺍﻋِﺐ ﺃﹶﺗﺮﺍﺑﺎﹰ .
33-31 ﺍﻟﻨﺒﺄ
207
178 ... ﺑِﺎﻟﹾﻮﺍﺩِ ﺍﻟﹾﻤﻘﹶﺪﺱِ . ... 16 ﺍﻟﻨﺎﺯﻋﺎﺕ
73 ﺫِﻱ ﻗﹸﻮﺓٍ ﻋِﻨﺪ ﺫِﻱ ﺍﻟﹾﻌﺮﺵِ ﻣﻜِﲔٍ . 20 ﺍﻟﺘﻜﻮﻳﺮ
122 ﻭﻳﻞﹲ ﻟﱢﻠﹾﻤﻄﹶﻔﱢﻔِﲔ. 01 ﺍﳌﻄﻔﻔﲔ
217 ... ﺇِﻧﻚ ﻛﹶﺎﺩِﺡ ﺇِﻟﹶﻰ ﺭﺑﻚ ﻛﹶﺪﺣﺎﹰ . ... 06 ﺍﻻﻧﺸﻘﺎﻕ
40 ﻟﹶﺘﺮﻛﹶﺒﻦ ﻃﹶﺒﻘﺎﹰ ﻋﻦ ﻃﹶﺒﻖٍ. 19 ﺍﻻﻧﺸﻘﺎﻕ
205 ،46 ﻗﹸﺘِﻞﹶ ﺃﹶﺻﺤﺎﺏ ﺍﻟﹾﺄﹸﺧﺪﻭﺩِ ﺍﻟﻨﺎﺭِ ﺫﹶﺍﺕِ ﺍﻟﹾﻮﻗﹸﻮﺩِ . 05-04 ﺍﻟﱪﻭﺝ
131 ﻭﻫﻮ ﺍﻟﹾﻐﻔﹸﻮﺭ ﺍﻟﹾﻮﺩﻭﺩ ﺫﹸﻭ ﺍﻟﹾﻌﺮﺵِ ﺍﻟﹾﻤﺠِﻴﺪ ﻓﹶﻌﺎﻝﹲ ﻟﱢﻤﺎ ﻳﺮِﻳﺪ. 16-14 ﺍﻟﱪﻭﺝ
146 ﺇِﻥ ﻛﹸﻞﱡ ﻧﻔﹾﺲٍ ﻟﱠﻤﺎ ﻋﻠﹶﻴﻬﺎ ﺣﺎِﻓﻆﹲ. 04 ﺍﻟﻄﺎﺭﻕ
219 ﻳﻮﻡ ﺗﺒﻠﹶﻰ ﺍﻟﺴﺮﺍﺋِﺮ. 09 ﺍﻟﻄﺎﺭﻕ
ﺍﻟﱠﺬِﻱ ﺧﻠﹶﻖ ﻓﹶﺴﻮﻯ ﻭﺍﻟﱠﺬِﻱ ﻗﹶﺪﺭ ﻓﹶﻬﺪﻯ ﻭﺍﻟﱠﺬِﻱ ﺃﹶﺧﺮﺝ ﺍﻟﹾﻤﺮﻋﻰ ﻓﹶﺠﻌﻠﹶـﻪ
189 05-02 ﺍﻷﻋﻠﻰ
ﻏﹸﺜﹶﺎﺀ ﺃﹶﺣﻮﻯ.
199 ﻛﹶﻠﱠﺎ ﺇِﺫﹶﺍ ﺩﻛﱠﺖِ ﺍﻟﹾﺄﹶﺭﺽ ﺩﻛﹼﺎﹰ ﺩﻛﹼﺎﹰ ﻭﺟﺎﺀ ﺭﺑﻚ ﻭﺍﻟﹾﻤﻠﹶﻚ ﺻﻔﹼﺎﹰ ﺻﻔﹼﺎﹰ. 22-21 ﺍﻟﻔﺠﺮ
147 ﺃﹶﻳﺤﺴﺐ ﺃﹶﻥ ﻟﱠﻦ ﻳﻘﹾﺪِﺭ ﻋﻠﹶﻴﻪِ ﺃﹶﺣﺪ. 05 ﺍﻟﺒﻠﺪ
290
220 ... ﺇِﻃﹾﻌﺎﻡ ﻓِﻲ ﻳﻮﻡٍ ﺫِﻱ ﻣﺴﻐﺒﺔٍ ﻳﺘِﻴﻤﺎﹰ . ... 15-14 ﺍﻟﺒﻠﺪ
46 ﻗﹶﺪ ﺃﹶﻓﹾﻠﹶﺢ ﻣﻦ ﺯﻛﱠﺎﻫﺎ. 09 ﺍﻟﺸﻤﺲ
144 ،86 ﻭﺇِﻥﱠ ﻟﹶﻨﺎ ﻟﹶﻠﹾﺂﺧِﺮﺓﹶ . ... 13 ﺍﻟﻠﻴﻞ
46 ﻭﺍﻟﻀﺤﻰ ﻭﺍﻟﻠﱠﻴﻞِ ﺇِﺫﹶﺍ ﺳﺠﻰ ﻣﺎ ﻭﺩﻋﻚ ﺭﺑﻚ ﻭﻣﺎ ﻗﹶﻠﹶﻰ. 03-01 ﺍﻟﻀﺤﻰ
47 ﻓﹶﺄﹶﻣﺎ ﺍﻟﹾﻴﺘِﻴﻢ ﻓﹶﻠﹶﺎ ﺗﻘﹾﻬﺮ ﻭﺃﹶﻣﺎ ﺍﻟﺴﺎﺋِﻞﹶ ﻓﹶﻠﹶﺎ ﺗﻨﻬﺮ. 10-09 ﺍﻟﻀﺤﻰ
100 ﺃﹶﻟﹶﻢ ﻧﺸﺮﺡ ﻟﹶﻚ ﺻﺪﺭﻙ. 01 ﺍﻟﺸﺮﺡ
183 ﺍﻗﹾﺮﺃﹾ ﺑِﺎﺳﻢِ ﺭﺑﻚ ﺍﻟﱠﺬِﻱ ﺧﻠﹶﻖ. 01 ﺍﻟﻌﻠﻖ
99 ﻋﻠﱠﻢ ﺍﻟﹾﺈِﻧﺴﺎﻥﹶ ﻣﺎ ﻟﹶﻢ ﻳﻌﻠﹶﻢ. 05 ﺍﻟﻌﻠﻖ
207 ... ﻟﹶﻨﺴﻔﹶﻌﺎﹰ ﺑِﺎﻟﻨﺎﺻِﻴﺔِ ﻧﺎﺻِﻴﺔٍ ﻛﹶﺎﺫِﺑﺔٍ ﺧﺎﻃِﺌﹶﺔٍ . 16-15 ﺍﻟﻌﻠﻖ
77 ﺳﻨﺪﻉ ﺍﻟﺰﺑﺎﻧِﻴﺔﹶ. 18 ﺍﻟﻌﻠﻖ
149 ﺇِﻧﺎ ﺃﹶﻧﺰﻟﹾﻨﺎﻩ ﻓِﻲ ﻟﹶﻴﻠﹶﺔِ ﺍﻟﹾﻘﹶﺪﺭِ . 01 ﺍﻟﻘﺪﺭ
118 ... ﺯﻟﹾﺰِﻟﹶﺖِ ﺍﻟﹾﺄﺭﺽ. ... 01 ﺍﻟﺰﻟﺰﻟﺔ
ﺇِﺫﹶﺍ ﺯﻟﹾﺰِﻟﹶﺖِ ﺍﻟﹾﺄﹶﺭﺽ ﺯِﻟﹾﺰﺍﻟﹶﻬﺎ ﻭﺃﹶﺧﺮﺟﺖِ ﺍﻟﹾﺄﹶﺭﺽ ﺃﹶﺛﹾﻘﹶﺎﻟﹶﻬﺎ ﻭﻗﹶﺎﻝﹶ ﺍﻟﹾﺈِﻧﺴﺎﻥﹸ ﻣﺎ
188 03-01 ﺍﻟﺰﻟﺰﻟﺔ
ﻟﹶﻬﺎ.
154 ﺇِﻥﱠ ﺭﺑﻬﻢ ﺑِﻬِﻢ ﻳﻮﻣﺌِﺬٍ ﻟﱠﺨﺒِﲑ. 11 ﺍﻟﻌﺎﺩﻳﺎﺕ
196 ﻓﹶﺎﻟﹾﻤﻐِﲑﺍﺕِ ﺻﺒﺤﺎﹰ ﻓﹶﺄﹶﺛﹶﺮﻥﹶ ﺑِﻪِ ﻧﻘﹾﻌﺎﹰ . 04-03 ﺍﻟﻌﺎﺩﻳﺎﺕ
46 ... ﻟﹶﺘﺴﺄﹶﻟﹸﻦ. ... 08 ﺍﻟﺘﻜﺎﺛﺮ
،150 ،46 ﻭﺍﻟﹾﻌﺼﺮِ ﺇِﻥﱠ ﺍﻟﹾﺈِﻧﺴﺎﻥﹶ . ...
02-01 ﺍﻟﻌﺼﺮ
179
127 ... ﻟﹶﻴﻨﺒﺬﹶﻥﱠ ﻓِﻲ ﺍﻟﹾﺤﻄﹶﻤﺔِ . 04 ﺍﳍﻤﺰﺓ
149 ﺇِﻧﺎ ﺃﹶﻋﻄﹶﻴﻨﺎﻙ ﺍﻟﹾﻜﹶﻮﺛﹶﺮ. 01 ﺍﻟﻜﻮﺛﺮ
57 ﺇِﺫﹶﺍ ﺟﺎﺀ ﻧﺼﺮ ﺍﻟﻠﱠﻪِ . ... 01 ﺍﻟﻨﺼﺮ
227 ... ﻳﺪﺧﻠﹸﻮﻥﹶ ﻓِﻲ ﺩِﻳﻦِ ﺍﻟﻠﱠﻪِ ﺃﹶﻓﹾﻮﺍﺟﺎﹰ . 02 ﺍﻟﻨﺼﺮ
62 ﺗﺒﺖ ﻳﺪﺍ ﺃﹶﺑِﻲ ﻟﹶﻬﺐٍ . ... 01 ﺍﳌﺴﺪ
129 ﻗﹸﻞﹾ ﻫﻮ ﺍﻟﻠﱠﻪ ﺃﹶﺣﺪ. 01 ﺍﻹﺧﻼﺹ
99 ،77 ﱂ ﻳﻠِﺪ ﻭﻟﹶﻢ ﻳﻮﻟﹶﺪ ﻭﻟﹶﻢ ﻳﻜﹸﻦ ﻟﱠﻪ ﻛﹸﻔﹸﻮﺍﹰ ﺃﹶﺣﺪ. 04-03 ﺍﻹﺧﻼﺹ
136 ... ﻭﻟﹶﻢ ﻳﻜﹸﻦ ﻟﱠﻪ ﻛﹸﻔﹸﻮﺍﹰ ﺃﹶﺣﺪ. 04 ﺍﻹﺧﻼﺹ
291
ﺍﻷﻟﻒ
116.......................................................................................................................... » ﺇﺫﺍ ﱂ ﺗﻌﻠﻢ ﺍﻟﺴﺎﺭﻕ ﻭﺍﻟـﺮﺍﻭﻱ «
» ﺇﺫﹰﺍ ﳛﻠﻒ ﻳﺎ ﺭﺳـﻮﻝ ﺍﷲ« 91 ........................................................................................................................................
122 » ﺃﻣﺮ ﲟﻌﺮﻭﻑ ﺻﺪﻗﺔ ﻭﻲ ﻋﻦ ﻣﻨﻜﺮ ﺻﺪﻗﺔ«
........................................................................................... ....
» ﺇﻥﹼ ﺃﺑﺎ ﺑﻜﺮ ﺭﺟﻞ ﺃﺳﻒ ﻭﺇﻧﻪ ﻣﱴ ﻳﻘﻮﻡ ﻣﻘﺎﻣﻚ ﻻ ﻳﺴﻤﻊ ﺍﻟﻨـﺎﺱ« 107 ....................................................
» ﺇﻥﱠ ﷲ ﺗﺴﻌﺔ ﻭﺗـﺴﻌﲔ « 235 .....................................................................................................................................
ﺍﻟﺘﺎﺀ
123 ...................................................................................................................................... » ﺗـﻤﺮﺓ ﺧﲑ ﻣﻦ ﺟﺮﺍﺩﺓ«
ﺍﳋﺎﺀ
122 ............................................................................ ................................................... »ﲬﺲ ﺻﻠﻮﺍﺕ ﻛﺘﺒﻬﻦ ﺍﷲ «
ﺍﻟﺪﺍﻝ
258 ،42 .................................................................................................... » ﺩﺧﻠﺖ ﺍﻣﺮﺃﺓ ﺍﻟﻨﺎﺭ ﰲ ﻫﺮﺓ ﺣﺒﺴﺘﻬﺎ«
ﺍﻟﺮﺍﺀ
43 ............................................................................ ........................... » ﺭﺏ ﻛﺎﺳﻴﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻋﺎﺭﻳﺔ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ «
ﺍﻟﻘﺎﻑ
102 ............................................................................................................................................ » ﻗﻮﻣﻮﺍ ﻓﻸﺻﻞ ﻟﻜـﻢ«
ﺍﻟﻜﺎﻑ
33 ..................................................................................... » ﻛﻞ ﺃﻣﺮ ﺫﻱ ﺑﺎﻝ ﻻ ﻳﺒﺘﺪﺃ ﻓﻴﻪ ﺑﺎﺳﻢ ﺍﷲ ﻓﻬﻮ ﺃﻗﻄـﻊ«
33 ..................................... ................................................... » ﻛﻞ ﺧﻄﺒﺔ ﻟﻴﺲ ﻓﻴﻬﺎ ﺗﺸﻬﺪ ﻓﻬﻲ ﻛﺎﻟﻴﺪ ﺍﳉﺬﻣﺎﺀ«
ﺍﳌﻴﻢ
243 » ﻣﺎ ﺃﺮ ﺍﻟﺪﻡ ﻭﺫﻛﺮ ﺍﺳﻢ ﺍﷲ ﻋﻠﻴﻪ ﻓﻜﹸﻠﹸُﻮﺍ ﻟﻴﺲ ﺍﻟﺴﻦ ﻭﺍﻟﻈﻔﺮ «
..............................................................
292
ﺍﻟﻮﺍﻭ
230 ................................................................................................................ « ﺎ ﻳﺘﻤﺜﻞ ﱄ ﺍﳌﻠـﻚ ﺭﺟـﻼﹰ» ﻭﺃﺣﻴﺎﻧ
201.................................................................................................. « ﺎ ﺃﲨﻌﻮﻥ» ﻭﺇﺫﺍ ﺻﻠﱠﻰ ﺟﺎﻟﺴﺎ ﻓﺼﻠﱡﻮﺍ ﺟﻠﻮﺳ
230................................................................................. ................................................... «ـﺎ ﻭﺭﺍﺀﻩ ﺭﺟﺎﻝ ﻗﻴﺎﻣ» ﻭﺻﻠﻰ
ﺍﻟﻴﺎﺀ
41 « » ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺇﻥﱠ ﺍﺑﲏ ﻫﺬﺍ ﻛﺎﻥ ﻋﺴﻴﻔﹰﺎ ﻋﻠﻰ ﻫﺬﺍ
......................................................................................
293
ﺍﳊﺎﺀ
136 ............................................................................................................... «ﺎ ﺣﺮﺑﺔ ﺷﻔﺮﺗﻪ ﺣﱴ ﻗﻌﺪﺕ ﻛﺄ»ﺣﺪ
ﺍﻟﺸﲔ
123 ........................................................................................................................................................ « ﺫﺍﻧﺎﺏ ﺃﻫﺮ»ﺷﺮ
ﺍﻟﻜﺎﻑ
125 ........................................................ ........................................................... ............................... «»ﻛﻞ ﻣﻘﺎﻡ ﻟﻪ ﻣﻘﺎﻝ
ﺍﻟﻮﺍﻭ
116 ........................................................ ......................................................... «»ﻭﻣﻦ ﻃﺎﺑﺖ ﺳﺮﻳﺮﺗﻪ ﲪﺪﺕ ﺳﲑﺗﻪ
294
ﺍﻟﻄﻮﻳﻞ
ﺍﻟﺼﻔﺤﺔ ﺍﻟﻘﺎﺋـــﻞ ﺍﻟﺒﻴﺖ
197 ﻃﺎﻟﺐ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺃﻋﻴﺬﻛﻤﺎ ﺑﺎﷲ ﺃﻥ ﲢـﺪﺛﺎ ﺣﺮﺑـﺎ ﺃﻳﺎ ﺃﺧﻮﻳﻨﺎ ﻋﺒﺪ ﴰـﺲ ﻭﻧـﻮﻓﻼ
130 ﻗﻴﺲ ﺑﻦ ﺍﳌﻠﻮﺡ ﻋﻠﻲ ﻭﻟﻜﻦ ﻣﻞﺀ ﻋـﲔ ﺣﺒﻴﺒـﻬﺎ ﺃﻫﺎﺑﻚ ﺇﺟﻼﻻ ،ﻭﻣﺎ ﺑﻚ ﻗـﺪﺭﺓ
207 ﻛﺜﲑ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻭﺭﺟﻞ ﺭﻣﻰ ﻓﻴﻬﺎ ﺍﻟﺰﻣﺎﻥ ﻓـﺸﻠﱠﺖِ ﻭﻛﻨﺖ ﻛﺬﻱ ﺭﺟﻠﲔ ﺭﺟﻞ ﺻﺤﻴﺤﺔ
199 ﻣﺴﻜﲔ ﺍﻟﺪﺍﺭﻣﻲ ﻛﺴﺎﻉٍ ﺇﱃ ﺍﳍﻴﺠﺎ ﺑﻐـﲑ ﺳـﻼﺡِ ﺃﺧﺎﻙ ﺃﺧﺎﻙ ﺇﻥﹼ ﻣﻦ ﻻ ﺃﺧـﺎ ﻟـﻪ
137 ؟ ﺃﺧﺎﻙ ﺇﺫﺍ ﱂ ﺗﻠﻔﻪ ﻟـﻚ ﻣﻨﺠـﺪﺍ ﻭﻣﺎ ﻛﻞﱡ ﻣﻦ ﻳﺒﺪﻱ ﺍﻟﺒﺸﺎﺷﺔ ﻛﺎﺋﻨﺎ
157 ؟ ﻳﺴﻮﻣﻚ ﻣﺎﻻ ﻳﺴﺘﻄﺎﻉ ﻣﻦ ﺍﻟﻮﺟـﺪ ﺇﺧﺎﻟﻚ ﺇﻥ ﱂ ﺗﻐﻀﺾ ﺍﻟﻄﺮﻑ ﺫﺍ ﻫﻮﻯ
71 ﺍﻷﺷﻬﺐ ﺑﻦ ﺭﻣﻴﻠﺔ ﻫﻢ ﺍﻟﻘﻮﻡ ﻛﻞ ﺍﻟﻘﻮﻡ ﻳﺎ ﺃﻡ ﺧﺎﻟـﺪ ﻭﺇﻥﱠ ﺍﻟﺬﻱ ﺣﺎﻧﺖ ﺑﻔﻠﺞٍ ﺩﻣـﺎﺅﻫﻢ
184 ﻃﺮﻓﺔ ﺑﻦ ﺍﻟﻌﺒﺪ ﻭﻳﺄﺗﻴﻚ ﺑﺎﻷﺧﺒﺎﺭ ﻣـﻦ ﱂ ﺗـﺰﻭﺩِ ﺳﺘﺒﺪﻱ ﻟﻚ ﺍﻷﻳﺎﻡ ﻣﺎ ﻛﻨﺖ ﺟﺎﻫﻼ
257 ﺃﺑﻮ ﺻﺨﺮ ﺍﳍﺬﱄ ﻛﻤﺎ ﺍﻧﺘﻔﺾ ﺍﻟﻌﺼﻔﻮﺭ ﺑﻠﱠﻠﹶﻪ ﺍﻟﻘﻄﺮ ـﺬﻛﺮﺍﻙ ﻫ ـﺰﺓ
ـﺮﻭﱐ ﻟـ
ﻭﺇﱐ ﻟﺘﻌـ
137 ؟ ـﺴﲑ
ـﺎﻩ ﻋﻠ ـﻲ ﻳـ
ـﻚ ﺇﻳـ
ﻭﻛﻮﻧـ ﺑﺒﺬﻝ ﻭﺣﻠﻢ ﺳﺎﺩ ﰲ ﻗﻮﻣﻪ ﺍﻟﻔـﱴ
158 ﻛﺜﲑ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻭﻣﻦ ﺫﺍ ﺍﻟﺬﻱ ﻳﺎ ﻋـﺰ ﻻ ﻳـﺘﻐﲑ ﻭﻗﺪ ﺯﻋﻤﺖ ﺃﻧﻲ ﺗﻐﲑﺕ ﺑﻌـﺪﻫﺎ
98 ؟ ﻓﻤﺎ ﺍﻧﻘﺎﺩﺕِ ﺍﻵﻣـﺎﻝ ﺇﻻﱠ ﻟـﺼﺎﺑﺮِ ﻷﺳﺘﺴﻬﻠﻦ ﺍﻟﺼﻌﺐ ﺃﻭ ﺃﺩﺭﻙ ﺍﳌﹸﲎ
160 ﺯﺑﺎﻥ ﺑﻦ ﺳﻴﺎﺭ ﻓﺒﺎﻟﻎ ﺑﻠﻄﻒ ﰲ ﺍﻟﺘﺤﻴﻞ ﻭﺍﳌﻜـﺮِ ﺗﻌﻠﻢ ﺷﻔﺎﺀ ﺍﻟﻨﻔﺲ ﻗﻬﺮ ﻋـﺪﻭﻫﺎ
137 ﺍﳊﺴﲔ ﺑﻦ ﻣﻄﲑ ﺃﺣﺒﻚ ﺣﱴ ﻳﻐﻤﺾ ﺍﳉﻔﻦ ﻣﻐﻤﺾ ﻗﻀﻰ ﺍﷲ ﻳﺎ ﺃﲰﺎﺀ ﺃﻥ ﻟﺴﺖ ﺯﺍﺋﻼ
116 ﻟﺒﻴﺪ ﺑﻦ ﺭﺑﻴﻌﺔ ﻭﻻﺑﺪ ﻳﻮﻣـﺎ ﺃﻥ ﺗـﺮﺩ ﺍﻟﻮﺩﺍﺋـﻊ ﻭﻣﺎ ﺍﳌﺎﻝ ﻭﺍﻷﻫﻠـﻮﻥ ﺇﻻﱠ ﻭﺩﺍﺋـﻊ
100 ﺍﻟﻨﺎﺑﻐﺔ ﺍﻟﺬﺑﻴﺎﱐ ﻓﻘﻠﺖ ﺃﳌﱠﺎ ﺃﺻﺢ ﻭﺍﻟـﺸﻴﺐ ﻭﺍﺯﻉ ﻋﻠﻰ ﺣﲔ ﻋﺎﺗﺒﺖ ﺍﳌﺸﻴﺐ ﻋﻠﻰ ﺍﻟﺼﺒﺎ
243 ؟ ﺑﻜﻞﱢ ﺍﻟﺬﻱ ﺃﻫﻮﻯ ﻧﺪﳝﻲ ﻣﻮﻟـﻊ ﲤﻞﱡ ﺍﻟﻨﺪﺍﻣﻰ ﻣـﺎ ﻋـﺪﺍﱐ ﻓـﺈﻧﲏ
129 ﺫﻭ ﺍﻟﺮﻣﺔ ﻓﻴﺒﺪﻭ ﻭﺗـﺎﺭﺍﺕ ﳚـﻢ ﻓﻴﻐـﺮﻕ ﻭﺇﻧﺴﺎﻥ ﻋﻴﲏ ﳛﺴﺮ ﺍﳌـﺎﺀ ﺗـﺎﺭﺓ
156 ﻟﺒﻴﺪ ﺑﻦ ﺭﺑﻴﻌﺔ ﺭﺑﺎﺣﺎ ،ﺇﺫﺍ ﻣﺎ ﺍﳌﺮﺀ ﺃﺻﺒﺢ ﺛـﺎﻗﻼ ﺣﺴﺒﺖ ﺍﻟﺘﻘﻰ ﻭﺍﳉﻮﺩ ﺧﲑ ﲡﺎﺭﺓ
243 ﻟﺒﻴﺪ ﺑﻦ ﺭﺑﻴﻌﺔ ﻭﻛﻞ ﻧﻌﻴﻢ –ﻻ ﳏﺎﻟـﺔ -ﺯﺍﺋـﻞﹸ ﺃﻻ ﻛﻞ ﺷﻲﺀ –ﻣﺎ ﺧﻼ ﺍﷲ -ﺑﺎﻃﻞ
160 ﺯﻫﲑ ﺑﻦ ﺃﰊ ﺳﻠﻤﻰ ـﻪ
ـﻚ ﻗﺎﺗﻠـ
ـﻀﻴﻌﻬﺎ ﻓﺈﻧـ
ﻭﺃﻥ ﻻ ﺗـ ﻓﻘﻠﺖ :ﺗﻌﻠﹼﻢ ﺃﻥ ﻟﻠـﺼﻴﺪ ﻏـﺮﺓ
295
182 ﻟﺒﻴﺪ ﺑﻦ ﺭﺑﻴﻌﺔ ﺃﹶﻧﺤﺐ ﻓﻴﻘﻀﻰ ﺃﻡ ﺿﻼﻝ ﻭﺑﺎﻃﻞﹸ؟ ﺃﻻﹶ ﺗﺴﺄﻻﻥ ﺍﳌﺮﺀ ﻣـﺎﺫﺍ ﳛـﺎﻭﻝ
94 ﺟﺮﻳﺮ ﺑﺪﺟﻠﺔ ﺣﱴ ﻣﺎﺀ ﺩﺟﻠـﺔ ﺃﺷـﻜﻞ ﻓﻤﺎ ﺯﺍﻟﺖ ﺍﻟﻘﺘﻠﻰ ﲤـﺞ ﺩﻣﺎﺅﻫـﺎ
157 ﺍﻟﻨﻤﺮ ﺑﻦ ﺗﻮﻟﺐ ﱄ ﺍﺳﻢ ،ﻓﻤﺎ ﺃﺩﻋﻰ ﺑﻪ ﻭﻫﻮ ﺃﻭﻝﹸ ﺩﻋﺎﱐ ﺍﻟﻐﻮﺍﱐ ﻋﻤﻬـﻦ ﻭﺧﻠـﺘﲏ
106 ؟ ﺇﺫﺍ ﻏﲑ ﻣﺎ ﻳﺮﺿﻴﻜﻤﺎ ﻻ ﳛـﺎﻭﻝﹸ ﺧﻠﻴﻠــﻲ ﺃﱏ ﺗﺄﺗﻴــﺎﱐ ﺗﺄﺗﻴــﺎ
138 ﺍﻟﺴﻤﻮﺃﻝ ﻭﻟﻴﺲ ﺳـﻮﺍﺀ ﻋـﺎﱂ ﻭﺟﻬـﻮﻝ ﺳﻠﻲ ﺇﻥ ﺟﻬﻠﺖِ ﺍﻟﻨﺎﺱ ﻋﲏ ﻭﻋﻨﻬﻢ
257 ﺍﻣﺮﺅ ﺍﻟﻘﻴﺲ ﻛﻔﺎﱐ –ﻭﱂ ﺃﻃﻠﺐ -ﻗﻠﻴﻼ ﻣﻦ ﺍﳌﺎﻝ ﻭﻟﻮ ﺃﻥﱠ ﻣﺎ ﺃﺳﻌﻰ ﻷﺩﱏ ﻣﻌﻴـﺸﺔٍ
232 ؟ ﻓﻤﺎ ﻟﻚ ﺑﻌﺪ ﺍﻟﺸﻴﺐ ﺻﺒﺎ ﻣﺘﻴﻤـﺎ ﻋﻬﺪﺗﻚ ﻣﺎ ﺗﺼﺒﻮ ،ﻭﻓﻴﻚ ﺷـﺒﻴﺒﺔ
102 ؟ ﳍﺎ ﺃﺑﺪﺍ ﻣﺎ ﺩﺍﻡ ﻓﻴﻬـﺎ ﺍﳉﺮﺍﺿِـﻢ ﺇﺫﺍ ﻣﺎ ﺧﺮﺟﻨﺎ ﻣﻦ ﺩﻣﺸﻖ ﻓﻼ ﻧﻌﺪ
158 ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺑﺸﲑ ﻭﻟﻜﻨﻤﺎ ﺍﳌﻮﱃ ﺷﺮﻳﻜﻚ ﰲ ﺍﻟﻌﺪِﻡ ﻓﻼ ﺗﻌﺪﺩ ﺍﳌﻮﱃ ﺷﺮﻳﻜﻚ ﰲ ﺍﻟﻐﲎ
152 ؟ ﺇﺫﺍ ﺇﻧﻪ ﻋﺒـﺪ ﺍﻟﻘﻔـﺎ ﻭﺍﻟﻠﱠﻬـﺎﺯﻡِ ﻭﻛﻨﺖ ﺃﺭﻯ ﺯﻳﺪﺍ –ﻛﻤﺎ ﻗﺎﻝ -ﺳﻴﺪﺍ
82 ﺯﻫﲑ ﺑﻦ ﺃﰊ ﺳﻠﻤﻰ ﻭﻟﻜﻨﲏ ﻋﻦ ﻋﻠﻢ ﻣﺎ ﰲ ﻏﺪ ﻋـﻢِ ﻭﺃﻋﻠﻢ ﻣﺎ ﰲ ﺍﻟﻴﻮﻡ ﻭﺍﻷﻣﺲ ﻗﺒﻠـﻪ
148 ؟ ﻛﺄﻥﹾ ﻇﺒﻴﺔ ﺗﻌﻄﻮ ﺇﱃ ﻭﺍﺭﻕ ﺍﻟﺴﻠﹶﻢ ﻭﻳﻮﻣﺎ ﺗﻮﺍﻓﻴﻨـﺎ ﺑﻮﺟـﻪ ﻣﻘـﺴﻢ
146 ﺍﻟﻄﺮﻣﺎﺡ ﻭﺇﻥﹾ ﻣﺎﻟﻚ ﻛﺎﻧﺖ ﻛﺮﺍﻡ ﺍﳌﻌـﺎﺩﻥ ﺃﻧﺎ ﺍﺑﻦ ﺃﹸﺑﺎﺓ ﺍﻟﻀﻢ ﻣﻦ ﺁﻝ ﻣﺎﻟـﻚ
104 ؟ ﺑﻪ ﺗﻠﻒ ﻣﻦ ﺇﻳـﺎﻩ ﺗـﺄﻣﺮ ﺗﺄﺗﻴـﺎ ﻭﺇﻧﻚ ﺇﺫﹾ ﻣﺎ ﺗﺄﺕِ ﻣﺎ ﺃﻧﺖ ﺁﻣـﺮ
246 ؟ ﻭﻻ ﻭﺯﺭ ﳑﺎ ﻗـﻀﻰ ﺍﷲ ﻭﺍﻗِﻴـﺎ ﺗﻌﺰ ﻓﻼ ﺷﻲﺀ ﻋﻠﻰ ﺍﻷﺭﺽ ﺑﺎﻗﻴـﺎ
ﺍﻟﺒﺴﻴﻂ
134 ؟ ﺃﺑﻌﺪ ﺷﻴـﱯ ﻳﺒﻐﻲ ﻋﻨﺪﻱ ﺍﻷﺩﺑـﺎ ﺃﺿﺤﻰ ﳝﺰﻕ ﺃﺛـﻮﺍﰊ ﻭﻳـﻀﺮﺑﲏ
262 ﺃﺑﻮ ﺍﻟﻐﺮﻳﺐ ﺍﻟﻨﺼﺮﻱ ﺃﻥ ﻟﻴﺲ ﻭﺻﻞﹲ ﺇﺫﺍ ﺍﳓﻠﱠﺖ ﻋﺮﻯ ﺍﻟـﺬﻧﺐ ﻳﺎ ﺻﺎﺡ ﺑﻠﱢﻎ ﺫﻭﻱ ﺍﻟﺰﻭﺟﺎﺕ ﻛﻠﻬﻢ
134 ﺍﻟﻨﺎﺑﻐﺔ ﺍﻟﺬﺑﻴﺎﱐ ﺃﺧﲎ ﻋﻠﻴﻬﺎ ﺍﻟﺬﻱ ﺃﺧﲎ ﻋﻠﻰ ﻟﺒﺪ ﺃﻣﺴﺖ ﺧﻼﺀً ﻭﺃﻣﺴﻰ ﺃﻫﻠﻬﺎ ﺍﺣﺘﻤﻠﻮﺍ
105 ؟ ﱂ ﺗﺪﺭﻙ ﺍﻷﻣﻦ ﻣﻨﺎ ﱂ ﺗﺰﻝ ﺣﺬﺭﺍ ﺃﻳﺎﻥ ﻧﺆﻣﻨﻚ ﺗﺄﻣﻦ ﻏﲑﻧـﺎ ﻭﻣـﱴ
228 ﺳﺎﱂ ﺑﻦ ﺩﺍﺭﺓ ﻭﻫﻞ ﺑﺪﺍﺭﺓ ﻳﺎ ﻟﻠﻨﺎﺱ ﻣـﻦ ﻋـﺎﺭِ ﺃﻧﺎ ﺍﺑﻦ ﺩﺍﺭﺓ ﻣﻌﺮﻭﻓﺎﹰ ـﺎ ﻧـﺴﺒِﻲ
97 ؟ ﻗﺪ ﺣﺪﺛﻮﻙ ﻓﻤﺎ ﺭﺍﺀٍ ﻛﻤﻦ ﲰﻌﺎ؟ ﻳﺎ ﺍﺑﻦ ﺍﻟﻜﺮﺍﻡ ﺃﻻ ﺗﺪﻧﻮ ﻓﺘﺒﺼﺮ ﻣﺎ
108 ﺯﻫﲑ ﺑﻦ ﺃﰊ ﺳﻠﻤﻰ ﻳﻘﻮﻝ :ﻻ ﻏﺎﺋﺐ ﻣﺎﱄ ﻭﻻ ﺣـﺮﻡ ﻭﺇﻥﹾ ﺃﺗﺎﻩ ﺧﻠﻴـﻞ ﻳـﻮﻡ ﻣـﺴﺄﻟﺔ
138 ؟ ﻟﺬﱠﺍﺗﻪ ﺑﻮﻗـﻮﻉ ﺍﳌـﻮﺕ ﻭﺍﳍـﺮﻡِ ﻻ ﻃﻴﺐ ﻟﻠﻌﻴﺶ ﻣﺎ ﺩﺍﻣﺖ ﻣﻨﻐﺼﺔ
296
ﺍﻟﻮﺍﻓﺮ
ﺍﻟﻜﺎﻣﻞ
199 ﲨﻴﻞ ﺑﻦ ﻣﻌﻤﺮ ﺃﺧﺬﺕ ﻋﻠﻲ ﻣﻮﺍﺛﻘـﺎ ﻭﻋﻬـﻮﺩﺍ ﻻ ﻻ ﺃﺑﻮﺡ ﲝـﺐ ﻋـﺰﺓ ﺇﻧﻬـﺎ
149 ﺍﻟﻨﺎﺑﻐﺔ ﺍﻟﺬﺑﻴﺎﱐ ﻟﹶﻤﺎ ﺗﺰﻝﹾ ﺑﺮﺣﺎﻟﻨـﺎ ﻭﻛـﺄﻥﹾ ﻗـﺪِ ﺃﹶﻓِﺪ ﺍﻟﺘﺮﺣـﻞ ﻏـﲑ ﺃﻥ ﺭﻛﺎﺑﻨـﺎ
71 ﺍﻷﺧﻄﻞ ﻗﺘﻼ ﺍﳌﻠﻮﻛﺎ ﻭﻓﻜﻜـﺎ ﺍﻷﻏـﻼﻻ ﺃﺑﲏ ﻛﻠﻴـﺐ ﺇﻥﱠ ﻋﻤـﻲ ﺍﻟﻠﱠـﺬﺍ
182 ﺍﻷﻋﺸﻰ ﻗﺪ ﻗﻠﺘﻬﺎ ﻟﻴﻘﺎﻝ :ﻣـﻦ ﺫﺍ ﻗﺎﳍـﺎ؟ ﻭﻗﺼﻴﺪﺓ ﺗـﺄﰐ ﺍﳌﻠـﻮﻙ ﻏﺮﻳﺒـﺔ
106 ﻋﺒﺪ ﺍﻟﻘﻴﺲ ﺑﻦ ﺧﻔﺎﻑ ﻭﺇﺫﺍ ﺗﺼﺒﻚ ﺧﺼﺎﺻﺔ ﻓﺘﺠﻤـﻞِ ﺍِﺳﺘﻐﻦِ ﻣﺎ ﺃﻏﻨﺎﻙ ﺭﺑـﻚ ﺑـﺎﻟﻐﲎ
163 ﻟﺒﻴﺪ ﺑﻦ ﺭﺑﻴﻌﺔ ـﻬﺎﻣﻬﺎ
ـﻴﺶ ﺳـ
ـﺎ ﻻ ﺗﻄـ
ﺇﻥﱠ ﺍﳌﻨﺎﻳـ ﻭﻟﻘﺪ ﻋﻠﻤـﺖ ﻟﺘـﺄﺗﲔ ﻣﻨـﻴﱵ
96 ﺃﺑﻮ ﺍﻷﺳﻮﺩ ﺍﻟﺪﺅﱄ ﻋﺎﺭ ﻋﻠﻴﻚ ﺇﺫﺍ ﻓﻌﻠـﺖ ﻋﻈـﻴﻢ ﻻ ﺗﻨﻪ ﻋﻦ ﺧﻠـﻖ ﻭﺗـﺄﰐ ﻣﺜﻠـﻪ
238 ﺃﺑﻮ ﻃﺎﻟﺐ ﻣﻦ ﺧﲑ ﺃﺩﻳـﺎﻥ ﺍﻟﱪﻳـﺔ ﺩﻳﻨـﺎ ﻭﻟﻘﺪ ﻋﻠﻤﺖ ﺑﺄﻥﱠ ﺩﻳـﻦ ﳏﻤـﺪ
116 ﻗﻴﺲ ﺑﻦ ﺍﳌﻠﻮﺡ ﺧﻠﻘﺖ ﻫﻮﺍﻙ ﻛﻤﺎ ﺧﻠﻘﺖ ﻫﻮﻯ ﳍﺎ ﺇﻥﱠ ﺍﻟﱵ ﺳﻠﺒﺖ ﻓﺆﺍﺩﻙ ﰲ ﺍﳍـﻮﻯ
297
ﺍﻟﺮﻣﻞ
ﺍﳋﻔﻴﻒ
ﺍﳌﺘﻘﺎﺭﺏ
298
ﺍﻟﻄﻮﻳﻞ
ﺍﻟﺼﻔﺤﺔ ﺍﻟﻘﺎﺋـــﻞ ﺍﻟﺸﻄـــﺮ
207 ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳊﺮ ........................... ﻣﱴ ﺗﺄﺗﻨﺎ ﺗﻠﻤﻢ ﺑﻨـﺎ ﰲ ﺩﻳﺎﺭﻧـﺎ
184 ؟ ........................... ﺳﻌﺎﺩ ﺍﻟﺬﻱ ﺃﺿﻨﺎﻙ ﺣﺐ ﺳـﻌﺎﺩﺍ
105 ﻟﺒﻴﺪ ﺑﻦ ﺭﺑﻴﻌﺔ ........................... ﻓﺄﺻﺒﺤﺖ ﺃﻧﻰ ﺗﺄﺎ ﺗﺴﺘﺠﺮ ـﺎ
146 ؟ ﻭﻟﻜﻦ ﺯﳒـﻲ ﻋﻈـﻴﻢ ﺍﳌـﺸﺎﻓﺮ .........................
133 ﺍﻟﻌﺠﲑ ﺍﻟﺴﻠﻮﱄ ........................... ﺇﺫﺍ ﻣﺖ ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﺻﻨﻔﺎﻥ ﺷﺎﻣﺖ
181 ﺫﻭ ﺍﳋﺮﻕ ﺍﻟﻄﻬﻮﻱ ....ﺻﻮﺕ ﺍﳊﻤـﺎﺭ ﺍﻟﻴﺠـﺪﻉ ...........................
38 ﺍﻟﻔﺮﺯﺩﻕ ........................... ﺃﻻﻡ ﻋﻠﻰ ﻟﻮ ﻭﻟﻮ ﻛﻨـﺖ ﻋﺎﳌـﺎﹰ
43 ﺍﻣﺮﺅ ﺍﻟﻘﻴﺲ ........................... ﻭﻟﻴﻞ ﻛﻤﻮﺝ ﺍﻟﺒﺤﺮ ﺃﺭﺧﻰ ﺳﺪﻭﻟﻪ
257 ﺍﻣﺮﺅ ﺍﻟﻘﻴﺲ ........................... ﻓﺠﺌﺖ ﻭﻗﺪ ﻧﻀﺖ ﻟﻨـﻮﻡ ﺛﻴﺎﺑـﻪ
41 ﻣﺰﺍﺣﻢ ﺍﻟﻌﻘﻴﻠﻲ ........................... ﻏﺪﺕ ﻣﻦ ﻋﻠﻴﻪ ﺑﻌﺪﻣﺎ ﺗﻢ ﻇﻤﺆﻫﺎ
43 ﺍﻣﺮﺅ ﺍﻟﻘﻴﺲ ........................... ﻓﻤﺜﻠﻚ ﺣﺒﻠﻰ ﻗﺪ ﻃﺮﻗﺖ ﻭﻣﺮﺿﻌﺎ
ﺍﻟﺒﺴﻴﻂ
299
ﺍﻟﻮﺍﻓﺮ
ﺍﻟﻜﺎﻣﻞ
ﺍﳍﺰﺝ
ﺍﳌﻨﺴﺮﺡ
ﺍﳋﻔﻴﻒ
ﺍﳌﺘﻘﺎﺭﺏ
220 ؟ ........................... ﺿــﻌﻴﻒ ﺍﻟﻨﻜﺎﻳــﺔ ﺃﻋــﺪﺍﺀﻩ
300
ﺍﻟﺼﻔﺤﺔ ﺍﻟﻘﺎﺋـــﻞ ﺍﻟﺮﺟــــﺰ
197 ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻛﻴﺴﺒﺔ ........................... ﺃﻗﺴﻢ ﺑﺎﷲ ﺃﺑـﻮ ﺣﻔـﺺٍ ﻋﻤـﺮ
206 ؟ ﺗﺆﺧﺬ ﻛﺮﻫﺎ ﺃﻭ ﲡـﻲﺀ ﻃﺎﺋﻌـﺎ ﺇﻥ ﻋﻠـــﻲ ﺍﷲ ﺃﻥ ﺗﺒﺎﻳﻌـــﺎ
202 ؟ ﲢﻤﻠﲏ ﺍﻟـﺬﻟﻔﺎﺀ ﺣـﻮﻻ ﺃﻛﺘﻌـﺎ ﻳﺎ ﻟﻴﺘﲏ ﻛﻨـﺖ ﺻـﺒﻴﺎ ﻣﺮﺿـﻌﺎ
202 ؟ ﺇﺫﺍ ﻇﻠﻠﺖ ﺍﻟﺪﻫﺮ ﺃﺑﻜـﻲ ﺃﲨﻌـﺎ ﺇﺫﺍ ﺑﻜﻴــﺖ ﻗﺒﻠــﺘﲏ ﺃﺭﺑﻌــﺎ
252 ؟ ﺃﻗﻮﻝ :ﻳﺎ ﺍﻟﻠﱠﻬـﻢ ،ﻳـﺎ ﺍﻟﻠﱠﻬﻤـﺎ ﺇﱐ ﺇﺫﺍ ﻣــﺎ ﺣــﺪﺙ ﺃﻟﹶﻤــﺎ
43 ﺭﺅﺑﺔ ﺑﻦ ﺍﻟﻌﺠﺎﺝ ........................... ﺑﻞﹾ ﺑﻠﺪٍ ﻣـﻞﺀ ﺍﻟﻔﺠـﺎﺝ ﻗﺘﻤـﻪ
175 ﺭﺅﺑﺔ ﺑﻦ ﺍﻟﻌﺠﺎﺝ ﻇﻠــﻢ ﻋﻠﻴﻨــﺎ ﻟﹶﻬــﻢ ﻓﹶﺪِﻳــﺪ ﻧﺒﺌــﺖ ﺃﺧــﻮﺍﱄ ﺑــﲏ ﻳﺰﻳــﺪ
301
ﺍﻟﺒﺴﻴﻂ
ﺍﻟﺮﺟﺰ
302
ﺍﳍﻤﺰﺓ
134 -ﺇﺫﺍ ﻣﺖ ﻛـﺎﻥ ﺍﻟﻨـﺎﺱ ﺻـﻨﻔﺎﻥ
....................................................................................................................
ﺍﻟﺘﺎﺀ
257 ................................................................................................................................ ـﺮﻭﱐ ﻟــﺬﺍﻛﺮﺍﻙ ﻫــﺰﺓ
-ﺗﻌـ
ﺍﻟﺪﺍﻝ
224 .................................................................................................................................................. -ﺩﺧﻠــﺖ ﺍﻟــﺪﺍﺭ
ﺍﻟﺮﺍﺀ
69 -ﺭﺃﻳﺖ ﺍﻟﺒﻜـﺮﻳﻦ
..............................................................................................................................................................
ﺍﻟﺰﺍﻱ
231 -ﺍﻟﺰﺭﺍﻓﺔ ﻳﺪﻳﻬﺎ ﺃﻃﻮﻝ ﻣﻦ ﺭﺟﻠﻴﻬـﺎ
....................................................................................................................
ﺍﻟﻔﺎﺀ
261 ........................................................................................................................... -ﻓﺄﲨﻌﻮﺍ ﺃﻣﺮﻛﻢ ﻭﺷﺮﻛﺎﺀﻛﻢ
303
ﺍﻟﻜﺎﻑ
148 ............................................................................................................. -ﻛﺄﻥﹾ ﻇﺒﻴﺔ ﺗﻌﻄـﻮﺍ ﺇﱃ ﻭﺍﺭﻕ ﺍﻟـﺴﻠﻢ
ﺍﻟﻼﱠﻡ
247 -ﻻ ﺭﺟﻞ ﻇﺮﻳﻒ ﰲ ﺍﻟـﺪﺍﺭ
....................................................................................................................................
ﺍﻟﻮﺍﻭ
164............................................................................................. -ﻭﺳﻴﻌﻠﻢ ﺍﻟﺬﻳﻦ ﻇﻠﻤﻮﺍ ﺃﻱ ﻣﻨﻘﻠﺐ ﻳﻨﻘﻠﺒـﻮﻥ
-ﻭﻻ ﻳﻠﺘﻔﺖ ﻣﻨﻜﻢ ﺃﺣﺪ ﺇﻻﱠ ﺍﻣﺮﺃﺗـﻚ241...........................................................................................................
-ﻭﻣﻦ ﻳﻘﻨﻂ ﻣﻦ ﺭﲪﺔ ﺭﺑﻪ ﺇﻻﱠ ﺍﻟـﻀﺎﻟﻮﻥ241.....................................................................................................
ﺷـﻴﺨﺎ227............................................................................................................................................. -ﻭﻫﺬﺍ ﺑﻌﻠﻲ
ﺍﻟﻴﺎﺀ
261 ............................................................................. .............................................. ........... -ﻳﺎ ﺟﺒﺎﻝ ﺃﻭﰊ ﻣﻌﻪ ﻭﺍﻟﻄﹼﲑ
304
ﺍﻷﻟﻒ
:ﺃﲪﺪ 33
268 ،260 ،208 ،183 ،145 ،125 :ﺍﻷﺧﻔﺶ
51 :ﺍﻷﻋﻠﻢ
ﺍﻟﺒﺎﺀ
102 ،85 ،49 :ﺍﻟﺒﺠﺎﺋﻲ
193 :ﺍﺑﻦ ﺑﺮﻫﺎﻥ
63 :ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ
ﺍﻟﺘﺎﺀ
33 :ﺍﻟﺘﺮﻣﺬﻱ
ﺍﳉﻴﻢ
241 ،139 :ﺍﳉﺮﺟﺎﱐ
191 :ﺟﺮﻳﺮ
199 ،139 :ﻲﺍﺑﻦ ﺟﻨ
107 :ﺍﺑﻦ ﺍﳉﻮﺯﻱ
ﺍﳊﺎﺀ
55 :ﺍﺑﻦ ﺍﳊﺎﺟﺐ
269 :ﺍﳊﺴﲔ
184 :ﲪﺰﺓ
99 :ﺃﺑﻮ ﺣﻴﺎﻥ
ﺍﻟﺪﺍﻝ
33 :ﺃﺑﻮ ﺩﺍﻭﺩ
305
ﺍﻟﺰﺍﻱ
ﺍﻟﺰﺟﺎﺝ:174
ﺍﻟﺰﺟﺎﺟﻲ243 ،236 ،145 ،139 ،61 :
ﺍﻟﺰﳐﺸﺮﻱ184 ،125 :
ﺍﻟﺴﲔ
145 ،139 ،89
ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ:
ﺳﻴﺒﻮﻳﻪ246 ،243 ،241 ،238 ،183 ،139 ،89 ،75 ،65 ،62 ،51 ،38 :
ﺍﺑﻦ ﺍﻟﺴﻴﺪ143 :
ﺍﻟﺴﲑﺍﰲ139 :
ﺍﻟﺸﲔ
ﺍﻟﺸﺎﻃﱯ:
206
ﺍﻟﺸﺎﻓﻌﻲ160 :
ﺷﻌﺒﺔ184 :
ﺍﻟﺸﻠﻮﺑﲔ89 :
ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺃﲪﺪ ﺑﻦ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ32 :
ﺍﻟﻄﺎﺀ
237 ﺍﺑﻦ ﺍﻟﻄﺮﺍﻭﺓ:
ﺍﻟﻌﲔ
ﻋﺎﺋﺸﺔ:
107
ﺍﺑﻦ ﻋﺎﻣﺮ241 ،128 :
ﺍﺑﻦ ﻋﺒﺎﺱ88 :
ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ32 :
ﻋﺜﻤﺎﻥ269 :
193 ،115 ﺍﺑﻦ ﻋﺼﻔﻮﺭ:
ﺃﺑﻮ ﻋﻠﻲ193 :
306
ﺍﻟﻔﺎﺀ
181 ،161 ،139 ،125 ،89:ﺍﻟﻔﺎﺭﺳﻲ
267 ،250 ،198 ،192 ،176 ،61 :ﺍﻟﻔﺮﺍﺀ
ﺍﻟﻘﺎﻑ
101 :ﻗﺎﻟﻮﻥ
ﺍﻟﻜﺎﻑ
:ﺍﺑﻦ ﻛﺜﲑ
241
184 ،98 :ﺍﻟﻜﺴﺎﺋﻲ
260 ،193 :ﺍﺑﻦ ﻛﻴﺴﺎﻥ
ﺍﳌﻴﻢ
:ﺍﳌﺎﺯﱐ 216
،221 ،208 ،200 ،182 ،145 ،114 ،99 ،63 ،62 ،55 ،51 ،49 :ﺍﺑﻦ ﻣﺎﻟـﻚ
268 ،243 ،240 ،224
264 ،241 ،139 :ﺍﳌﱪﺩ
ﺍﻟﻮﺍﻭ
39 :ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﺍﻟﻴﺰﻳﺪ
307
ﺍﻷﻟﻒ
.68 :ﺃﺫﺭﻋﺎﺕ
.251 :ﺍﻷﻭﺱ
ﺍﻟﺒﺎﺀ
.40 :ﺍﻟﺒﺼﺮﺓ
.173 ،75 ،34 :ﺑﻌﻠﺒﻚ
ﺍﻟﺘﺎﺀ
.252 ،248 ،243 ،242 ،177 ،110 ،75 :ﲤﻴﻢ
ﺍﳊﺎﺀ
.248 ،243 ،242 ،177 ،75 :ﺍﳊﺠﺎﺯ
.173 ،75 ،34 :ﺣﻀﺮﻣﻮﺕ
.65 :ﺣﻠﺐ
ﺍﻟﺪﺍﻝ
.94 :ﺩﺟﻠﻪ
.102 :ﺩﻣﺸﻖ
.76 :ﺩﻳﻞ
ﺍﻟﺴﲔ
.209 :ﺳﺠﺴﺘﺎﻥ
.105 :ﺳﻠﻴﻢ
ﺍﻟﻄﺎﺀ
.248 ،182 ،176 ،61 :ﻃﻲﺀ
ﺍﻟﻌﲔ
.173 :ﻋﺪﻥ
.68 :ﻋﺮﻓﺎﺕ
.265 :ﻋﻘﻴﻞ
308
ﺍﻟﻔﺎﺀ
.71 :ﻓﻠﺞ
ﺍﻟﻜﺎﻑ
.269 :ﻛﺮﺑﻼﺀ
.46 :ﺍﻟﻜﻌﺒﺔ
.40 :ﺍﻟﻜﻮﻓﺔ
ﺍﳌﻴﻢ
.188 :ﺍﳌﺪﻳﻨﺔ
.188 ،173 :ﻣﻜﺔ
ﺍﳍﺎﺀ
.265 ،180 :ﻫﺬﻳﻞ
ﺍﻟﻮﺍﻭ
.75 :ﻭﺑﺎﺭ
309
ﺍﻷﻟﻒ
269 ،234 ،233 ،224 ،176 ،116
:ﺎﻡﺍﻹ
.266 ،236 ،233 ،174 ،170 ،120 ،75 ،63 ،37 ،36 :ﺍﻹﺳﻨﺎﺩ
.34 :ﺍﻹﺳﻨﺎﺩﻱ
.167 ،35 :ﺇﻓﺎﺩﺓ
ﺍﻟﺘﺎﺀ
.140 ،97 ،50 :ﺍﻟﺘﺤﻀﻴﺾ
.266 ،242 ،148 ،143 ،142 ،45 :ﺍﻟﺘﺸﺒﻴﻪ
266 ،117 :ﺍﻟﺘﻀﺎﺩ
170 :ﺍﻟﺘﻔﺮﻳﻖ
193 ،190 :ﺍﻟﺘﻘﺴﻴﻢ
ﺍﳉﻴﻢ
204 :ﺍﳉﺰﺋﻴﺔ
ﺍﳊﺎﺀ
:ﺍﳊﺸﻮ 52
82 :ﺍﳊﺼﺮ
179 ،173 ،132 ،114 ،63 ،51 ،45 ،42 :ﺍﳊﻘﻴﻘﺔ
ﺍﻟﺴﲔ
189 ،95 ،42:ﺒﺒﻴﺔﺍﻟﺴ
117 ،116 :ﺠﻊﺍﻟﺴ
ﺍﻟﻀﺎﺩ
112 :ﺿﺪ
ﺍﻟﻌﲔ
96 ،50 :ﺍﻟﻌﺮﺽ
310
ﺍﻟﻔﺎﺀ
.229 ،200 ،185 ،125 ،124 ،121 ،34 :ﻓﺎﺋﺪﺓ
204 :ﺍﻟﻔﺼﺎﺣﺔ
ﺍﻟﻘﺎﻑ
218 ،211 ،129 :ﻗﺮﻳﻨﺔ
ﺍﻟﻜﺎﻑ
204 :ﺍﻟﻜﻠﻴﺔ
235 ،63 ،51 :ﻛﻨﺎﻳﺔ
ﺍﻟﻼﻡ
204 :ﺍﻟﻠﱠﻒ ﻭﺍﻟﻨﺸﺮ
ﺍﳌﻴﻢ
263 ،200 ،179 ،132 ،115 ،114 ،63 ،51 ،45 ،42 :ﺎﺯﺍ
233 ،121 ،120 ،85 ،84 :ﺍﳌﺴﻨﺪ
121 ،120 ،111 :ﺍﳌﺴﻨﺪ ﺇﻟﻴﻪ
74 ،66 :ﺔﺍﳌﺸﺎ
44 ،38 :ﺍﳌﻘﺎﺑﻠﺔ
125 :ﻣﻘﺎﻝ
125 ،117 :ﻣﻘﺎﻡ
311
-ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﺮﻭﺍﻳﺔ ﺣﻔﺺ ﻋﻦ ﻋﺎﺻﻢ.
ﺍﻷﻟﻒ
ﺍﺭﺗﺸﺎﻑ ﺍﻟﻀﺮﺏ ﻣﻦ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ،ﺃﺑﻮ ﺣﻴﺎﻥ ﺍﻷﻧﺪﻟﺴﻲ ،ﺗﺢ :ﻣﺼﻄﻔﻰ ﺃﲪﺪ ﺍﻟﻨﻤـﺎﺱ، -1
ﻣﻄﺒﻌﺔ ﺍﳌﺪﱐ ،ﻣﺼﺮ ﻁ1408 ،1ﻫـ1987-ﻡ.
ﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ ،ﻛﻤﺎﻝ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ،ﺗﺢ :ﺑﺮﻛﺎﺕ ﻳﻮﺳﻒ ﻫﺒﻮﺩ ،ﺩﺍﺭ ﺍﻷﺭﻗﻢ ﺑـﻦ -2
ﺃﰊ ﺍﻷﺭﻗﻢ ،ﺑﲑﻭﺕ ،ﻁ1420 ،1ﻫـ1999-ﻡ.
ﺍﻹﺻﺎﺑﺔ ﰲ ﲤﻴﻴﺰ ﺍﻟﺼﺤﺎﺑﺔ ،ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺃﲪﺪ ﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ ،ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ، -3
ﺑﲑﻭﺕ.
ﺍﻷﻋﻼﻡ ،ﺧﲑ ﺍﻟﺪﻳﻦ ﺍﻟﺰﺭﻛﻠﻲ ،ﺩﺍﺭ ﺍﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﲔ ،ﺑﲑﻭﺕ ،ﻁ.1992 ،10 -4
ﺍﻷﻏﺎﱐ ،ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﺍﻷﺻﻔﻬﺎﱐ ،ﺗﺢ :ﳉﻨﺔ ﻣﻦ ﺍﻷﺩﺑـﺎﺀ ،ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓـﺔ ﺑـﲑﻭﺕ ،ﻁ،6 -5
1404ﻫـ1983-ﻡ.
ﺍﻹﻧﺼﺎﻑ ﰲ ﻣﺴﺎﺋﻞ ﺍﳋﻼﻑ ﺑﲔ ﺍﻟﻨﺤﻮﻳﲔ ﺍﻟﺒﺼﺮﻳﲔ ﻭﺍﻟﻜﻮﻓﻴﲔ ،ﻛﻤﺎﻝ ﺍﻟـﺪﻳﻦ ﺃﺑـﻮ -6
ﺍﻟﱪﻛﺎﺕ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﻷﻧﺒﺎﺭﻱ ،ﺗﺢ :ﳏﻤﺪ ﳏﻲ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﳊﻤﻴـﺪ،
ﺩﺍﺭ ﺍﻟﻔﻜﺮ ،ﺑﲑﻭﺕ.
ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ﺇﱃ ﺃﻟﻔﻴﺔ ﺍﺑﻦ ﻣﺎﻟﻚ ،ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺑﻦ ﻫﺸﺎﻡ ،ﺗﺢ :ﳏﻤﺪ -7
ﳏﻲ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﺼﺮﻳﺔ ،ﺑﲑﻭﺕ.
ﺍﻟﺒﺎﺀ
ﺍﻟﺒﺬﻭﺭ ﺍﻟﺰﺍﻫﺮﺓ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﻌﺸﺮ ﺍﳌﺘﻮﺍﺗﺮﺓ :ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺍﻟﻘﺎﺿﻲ ،ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌـﺮﰊ، -8
ﺑﲑﻭﺕ ،ﻁ1401 ،1ﻫـ1981-ﻡ.
ﺑﻐﻴﺔ ﺍﻟﻮﻋﺎﺓ ﰲ ﻃﺒﻘﺎﺕ ﺍﻟﻠﻐﻮﻳﲔ ﻭﺍﻟﻨﺤﺎﺓ ،ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﻴﻮﻃﻲ ،ﺗﺢ :ﳏﻤﺪ -9
ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺇﺑﺮﺍﻫﻴﻢ ﻣﻄﺒﻌﺔ ﻋﻴﺴﻰ ﺍﻟﺒﺎﰊ ﺍﳊﻠﱯ ﻭﺷﺮﻛﺎﻩ ،ﻁ1384 ،1ﻫـ1964-ﻡ.
ﺍﻟﺒﻠﻐﺔ ﰲ ﺗﺎﺭﻳﺦ ﺃﺋﻤﺔ ﺍﻟﻠﻐﺔ ،ﳎﺪ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻳﻌﻘﻮﺏ ﺍﻟﻔﲑﻭﺯﺍﺑﺎﺩﻱ ،ﺗـﺢ :ﻳﻮﺳـﻒ -10
ﻫﺒﻮﺩ ،ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﺼﺮﻳﺔ ،ﺑﲑﻭﺕ ،ﻁ1422 ،1ﻫـ2001-ﻡ.
312
ﺍﻟﺘﺎﺀ
ﺗﺎﺭﻳﺦ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ ،ﻋﻤﺮ ﻓﺮﻭﺥ ،ﺩﺍﺭ ﺍﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﲔ ﺑﲑﻭﺕ ،ﻁ.1984 ،4 -11
ﺗﺎﺭﻳﺦ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ ،ﺣﻨﺎ ﺍﻟﻔﺎﺧﻮﺭﻱ ،ﻣﻜﺘﺒﺔ ﺍﻟﺒﻮﻟﺴﻴﺔ ،ﺑﲑﻭﺕ. -12
ﺗﺎﺭﻳﺦ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ ،ﻛﺎﺭﻝ ﺑﺮﻭﻛﻠﻤﺎﻥ ،ﺵ :ﳏﻤﻮﺩ ﻓﻬﻤﻲ ﺣﺠﺎﺯﻱ ،ﺍﳍﻴﺌـﺔ ﺍﳌـﺼﺮﻳﺔ -13
ﺍﻟﻌﺎﻣﺔ ﻟﻠﻜﺘﺎﺏ ،ﺍﻟﻘﺎﻫﺮﺓ.1995 ،
ﺗﺎﺭﻳﺦ ﺁﺩﺍﺏ ﺍﻟﻠﱡﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ،ﺟﺮﺟﻲ ﺯﻳﺪﺍﻥ ،ﺵ :ﻣﻜﺘﺐ ﺍﻟﺒﺤـﻮﺙ ﻭﺍﻟﺪﺭﺍﺳـﺎﺕ ،ﺩﺍﺭ -14
ﺍﻟﻔﻜﺮ ،ﺑﲑﻭﺕ ،ﻁ1426/1425 ،1ﻫـ2005-ﻡ.
ﺗﺎﺭﻳﺦ ﺍﳋﻠﻔﺎﺀ ،ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﻴﻮﻃﻲ ،ﻣﻜﺘﺒـﺔ ﻣـﺼﺮ ،ﺍﻟﻘـﺎﻫﺮﺓ ،ﻁ،1 -15
1422ﻫـ2001-ﻡ.
ﺗﺴﻬﻴﻞ ﺍﻟﻔﻮﺍﺋﺪ ﻭﺗﻜﻤﻴﻞ ﺍﳌﻘﺎﺻﺪ ،ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺍﺑﻦ ﻣﺎﻟﻚ ،ﺍﳌﺆﺳﺴﺔ ﺍﳌﺼﺮﻳﺔ ﺍﻟﻌﺎﻣﺔ -16
ﻟﻠﺘﺄﻟﻴﻒ ﻭﺍﻟﻨﺸﺮ ،ﺍﻟﻘﺎﻫﺮﺓ1387 ،ﻫـ1967-ﻡ.
ﺍﳊﺎﺀ
ﺣﺎﺷﻴﺔ ﺍﻟﻌﻼﱠﻣﺔ ﺍﺑﻦ ﺍﳊﺎﺝ ﻋﻠﻰ ﺷﺮﺡ ﻣﱳ ﺍﻵﺟﺮﻭﻣﻴﺔ ،ﺗﺎﺝ ﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﲪـﺪﻭﻥ ،ﺩﺍﺭ -17
ﺍﻟﻔﻜﺮ ،ﺑﲑﻭﺕ 1421ﻫـ2000-ﻡ.
ﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ ﻋﻠﻰ ﺷﺮﺡ ﺍﻷﴰﻮﱐ ﻋﻠﻰ ﺃﻟﻔﻴﺔ ﺍﺑﻦ ﻣﺎﻟﻚ ،ﺽ ﺹ :ﺇﺑﺮﺍﻫﻴﻢ ﴰﺲ ﺍﻟﺪﻳﻦ، -18
ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﲑﻭﺕ ،ﻁ1417 ،1ﻫـ1997-ﻡ.
ﺍﳊﻴﻮﺍﻥ ،ﺃﺑﻮ ﻋﺜﻤﺎﻥ ﻋﻤﺮﻭ ﺑﻦ ﲝﺮ ﺍﳉﺎﺣﻆ ،ﺽ ﺵ :ﳏﻤﺪ ﺑﺎﺳﻢ ﻋﻴـﻮﻥ ﺍﻟـﺴﻮﺩ ،ﺩﺍﺭ -19
ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ ،ﻁ1419 ،1ﻫـ1998-ﻡ.
ﺍﳋﺎﺀ
ﺧﺰﺍﻧﺔ ﺍﻷﺩﺏ ﻭﻟﺐ ﻟﺒﺎﺏ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ :ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺑﻦ ﻋﻤﺮ ﺍﻟﺒﻐﺪﺍﺩﻱ ،ﺗﻖ ﻭﺽ :ﳏﻤﺪ -20
ﻧﺒﻴﻞ ﻃﺮﻳﻔﻲ ،ﺵ :ﺇﻣﻴﻞ ﺑﺪﻳﻊ ﻳﻌﻘﻮﺏ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﻁ1418 ،1ﻫـ1998-ﻡ.
ﺍﻟﺪﺍﻝ
ﺩﻳﻮﺍﻥ ﺍﻷﺧﻄﻞ ،ﺷﺮ :ﺭﺍﺟﻲ ﺍﻷﲰﺮ ،ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ ،ﺑﲑﻭﺕ ،ﻁ1415 ،2ﻫـ1994-ﻡ. -21
ﺩﻳﻮﺍﻥ ﺃﺭﺍﺟﻴﺰ ﺭﺅﺑﺔ ﺑﻦ ﺍﻟﻌﺠﺎﺝ. -22
ﺩﻳﻮﺍﻥ ﺃﰊ ﺍﻷﺳﻮﺩ ﺍﻟﺪﺅﱄ ،ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﳊﺴﻦ ﺍﻟﺴﻜﺮﻱ ،ﺗﺢ :ﳏﻤﺪ ﺣﺴﻦ ﺁﻝ ﻳﺎﺳﲔ ،ﺩﺍﺭ -23
ﻭﻣﻜﺘﺒﺔ ﺍﳍﻼﻝ ،ﺑﲑﻭﺕ ،ﻁ1418 ،2ﻫـ1998-ﻡ.
313
ﺩﻳﻮﺍﻥ ﺍﻷﻋﺸﻰ ،ﺷﺮ :ﻳﻮﺳﻒ ﺷﻜﺮﻱ ﻓﺮﺣﺎﺕ ،ﺩﺍﺭ ﺍﳉﻴﻞ ،ﺑﲑﻭﺕ ،ﻁ1413 ،1ﻫــ- -24
1992ﻡ.
ﺩﻳﻮﺍﻥ ﺍﻣﺮﺉ ﺍﻟﻘﻴﺲ ،ﺗﺢ :ﳏﻤﺪ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺇﺑﺮﺍﻫﻴﻢ ،ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ ،ﺍﻟﻘﺎﻫﺮﺓ ،ﻁ.4 -25
ﺩﻳﻮﺍﻥ ﺟﺮﻳﺮ ،ﺷﺮ :ﳏﻤﺪ ﺑﻦ ﺣﺒﻴﺐ ،ﺗﺢ :ﻧﻌﻤﺎﻥ ﳏﻤﺪ ﺃﻣﲔ ﻃﻪ ،ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ ،ﻣـﺼﺮ، -26
1971ﻡ.
ﺩﻳﻮﺍﻥ ﲨﻴﻞ ﺑﻦ ﻣﻌﻤﺮ ،ﺗﺢ :ﺇﻣﻴﻞ ﺑﺪﻳﻊ ﻳﻌﻘﻮﺏ ،ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌـﺮﰊ ،ﺑـﲑﻭﺕ ،ﻁ،1 -27
1412ﻫـ1992-ﻡ.
ﺩﻳﻮﺍﻥ ﺍﳊﻤﺎﺳﺔ .ﺃﺑﻮ ﲤﱠﺎﻡ ﺣﺒﻴﺐ ﺑﻦ ﺃﻭﺱ ﺍﻟﻄﺎﺋﻲ ،ﺷﺮ ﻭﺗﻊ :ﺃﲪﺪ ﺣـﺴﻦ ﺑـﺴﺞ ،ﺩﺍﺭ -28
ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ ،ﻁ1418 ،1ﻫـ1998-ﻡ.
ﺩﻳﻮﺍﻥ ﺫﻱ ﺍﻟﺮﻣﺔ ،ﺷﺮ :ﺃﺑﻮ ﻧﺼﺮ ﺃﲪﺪ ﺑﻦ ﺣﺎﰎ ،ﺗﺢ :ﻋﺒﺪ ﺍﻟﻘﺪﻭﺱ ﺃﺑﻮ ﺻﺎﱀ ،ﻣﺆﺳـﺴﺔ -29
ﺍﻟﺮﺳﺎﻟﺔ ﺑﲑﻭﺕ ،ﻁ1414 ،3ﻫـ1993-ﻡ.
ﺩﻳﻮﺍﻥ ﺯﻫﲑ ﺑﻦ ﺃﰊ ﺳﻠﻤﻰ ،ﺗﺢ :ﻛﺮﻡ ﺍﻟﺒﺴﺘﺎﱐ ،ﺩﺍﺭ ﺻﺎﺩﺭ ،ﺑﲑﻭﺕ 1379ﻫـ1960-ﻡ. -30
ﺩﻳﻮﺍﻥ ﺍﻟﺴﻤﻮﺃﻝ ،ﺗﺢ :ﻭﺍﺿﺢ ﺍﻟﺼﻤﺪ ،ﺩﺍﺭ ﺍﳉﻴﻞ ،ﺑﲑﻭﺕ ،ﻁ1416 ،1ﻫـ1996-ﻡ. -31
ﺩﻳﻮﺍﻥ ﺃﰊ ﻃﺎﻟﺐ ،ﺝ :ﺃﺑﻮ ﻫﻔﺎﻥ ﺍﳌﻬﺰﻣﻲ ﺍﻟﺒﺼﺮﻱ ،ﻭﻋﻠﻲ ﺑﻦ ﲪﺰﺓ ﺍﻟﺒﺼﺮﻱ ﺍﻟﺘﻤﻴﻤﻲ ﺗﺢ: -32
ﳏﻤﺪ ﺣﺴﻦ ﺁﻝ ﻳﺎﺳﲔ ،ﺩﺍﺭ ﻭﻣﻜﺘﺒﺔ ﺍﳍﻼﻝ ،ﺑﲑﻭﺕ ،ﻁ1421 ،1ﻫـ2000-ﻡ.
ﺩﻳﻮﺍﻥ ﺍﻟﻄﺮﻣﺎﺡ ،ﺗﺢ :ﻋﺰﺓ ﺣﺴﻦ ،ﺩﺍﺭ ﺍﻟﺸﺮﻕ ﺍﻟﻌـﺮﰊ ،ﺑـﲑﻭﺕ ،ﻁ1414 ،2ﻫــ- -33
1994ﻡ.
ﺩﻳﻮﺍﻥ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻗﻴﺲ ﺍﻟﺮﻗﻴﺎﺕ ،ﺗﺢ :ﳏﻤﺪ ﻳﻮﺳـﻒ ﳒـﻢ ،ﺩﺍﺭ ﺻـﺎﺩﺭ ،ﺑـﲑﻭﺕ، -34
1378ﻫـ1958-ﻡ.
ﺩﻳﻮﺍﻥ ﺃﰊ ﺍﻟﻌﺘﺎﻫﻴﺔ ،ﺗﺢ :ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﺍﳍﻮﺍﺭﻱ ،ﺩﺍﺭ ﻭﻣﻜﺘﺒﺔ ﺍﳍـﻼﻝ ،ﺑـﲑﻭﺕ ،ﻁ،1 -35
2004ﻡ.
ﺩﻳﻮﺍﻥ ﻋﻤﺮﻭ ﺑﻦ ﻛﻠﺜﻮﻡ ،ﺩﺍﺭ ﺻﺎﺩﺭ ،ﺑﲑﻭﺕ ،ﻁ1996 ،1ﻡ. -36
ﺩﻳﻮﺍﻥ ﺍﻟﻔﺮﺯﺩﻕ ،ﺷﺮ ﻭﺽ :ﻋﻠﻲ ﻓﺎﻋﻮﺭ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ. -37
ﺩﻳﻮﺍﻥ ﻛﺜﲑ ﻋﺰﺓ ،ﺷﺮ :ﻗﺪﺭﻱ ﻣﺎﻳﻮ ،ﺩﺍﺭ ﺍﳉﻴﻞ ،ﺑﲑﻭﺕ ،ﻁ1416 ،1ﻫـ1995-ﻡ. -38
ﺩﻳﻮﺍﻥ ﻟﺒﻴﺪ ﺑﻦ ﺭﺑﻴﻌﺔ ،ﺩﺍﺭ ﺻﺎﺩﺭ ،ﺑﲑﻭﺕ. -39
314
ﺩﻳﻮﺍﻥ ﳎﻨﻮﻥ ﻟﻴﻠﻰ ،ﺷﺮ :ﻋﺪﻧﺎﻥ ﺯﻛﻲ ﺩﺭﻭﻳﺶ ،ﺩﺍﺭ ﺻـﺎﺩﺭ ،ﺑـﲑﻭﺕ1414 ،ﻫــ- -40
1994ﻡ.
ﺩﻳﻮﺍﻥ ﺍﻟﻨﺎﺑﻐﺔ ﺍﻟﺬﺑﻴﺎﱐ ،ﺗﻖ ﻭﺵ :ﻋﻠﻲ ﺑﻮﻣﻠﺤﻢ ،ﺩﺍﺭ ﻭﻣﻜﺘﺒـﺔ ﺍﳍـﻼﻝ ،ﺑـﲑﻭﺕ ،ﻁ،1 -41
1991ﻡ.
ﺩﻳﻮﺍﻥ ﺃﰊ ﻧﻮﺍﺱ ،ﺗﺢ :ﺳﻠﻴﻢ ﺧﻠﻴﻞ ﻗﻬﻮﺟﻲ ،ﺩﺍﺭ ﺍﳉﻴﻞ ،ﺑﲑﻭﺕ1422 ،ﻫـ2003-ﻡ. -42
ﺍﻟﺮﺍﺀ
ﺍﻟﺮﺳﻢ ﰲ ﺗﻌﻠﻴﻢ ﺍﳋﻂ ،ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺃﻃﻔﻴﺶ ،ﺍﳌﺆﺳﺴﺔ ﺍﻟﻮﻃﻨﻴﺔ ﻟﻠﻜﺘﺎﺏ ،ﺍﳉﺰﺍﺋـﺮ، -43
1986ﻡ.
ﺍﻟﺴﲔ
ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺍﻷﺷﻌﺚ ﺍﻟﺴﺠﺴﺎﱐ ،ﺩﺍﺭ ﺍﳉﻴﻞ ،ﺑـﲑﻭﺕ 1412ﻫــ- -44
1992ﻡ.
ﺍﻟﺸﲔ
ﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ ﰲ ﺃﺧﺒﺎﺭ ﻣﻦ ﺫﻫﺐ ،ﺍﺑﻦ ﺍﻟﻌﻤﺎﺩ ﺍﳊﻨﺒﻠﻲ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ. -45
ﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ ﻋﻠﻰ ﺃﻟﻔﻴﺔ ﺍﺑﻦ ﻣﺎﻟﻚ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻘﻴﻞ ،ﺗﺢ :ﳏﻤﺪ ﳏﻲ ﺍﻟـﺪﻳﻦ ﻋﺒـﺪ -46
ﺍﳊﻤﻴﺪ ،ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﺼﺮﻳﺔ ،ﺑﲑﻭﺕ1411 ،ﻫـ1990-ﻡ.
ﺷﺮﺡ ﺃﻟﻔﻴﺔ ﺍﺑﻦ ﻣﺎﻟﻚ ،ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺍﺑﻦ ﺍﻟﻨﺎﻇﻢ ،ﺗﺢ :ﻋﺒﺪﺍﳊﻤﻴﺪ ﺍﻟـﺴﻴﺪ -47
ﳏﻤﺪ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ،ﺩﺍﺭ ﺍﳉﻴﻞ ﺑﲑﻭﺕ.
ﺷﺮﺡ ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ﺃﺑﻮ ﺍﳊﺴﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻣﺎﺟﻪ ،ﺩﺍﺭ ﺍﳉﻴﻞ ،ﺑﲑﻭﺕ. -48
ﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ ﻭﺑﻞﹼ ﺍﻟﺼﺪﻯ ،ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺑﻦ ﻫﺸﺎﻡ ،ﺗﺢ :ﳏﻤﺪ ﳏﻲ -49
ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ،ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﺼﺮﻳﺔ ،ﺑﲑﻭﺕ1409 ،ﻫـ1988-ﻡ.
ﺷﺮﺡ ﻛﺎﻓﻴﺔ ﺍﺑﻦ ﺍﳊﺎﺟﺐ ،ﺭﺿﻲ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺍﻻﺳﺘﺮﺍﺑﺎﺫﻱ ،ﺗﺢ :ﻋﺒﺪ ﺍﻟﻌﺎﻝ ﺳﺎﱂ ﻣﻜﺮﻡ، -50
ﻋﺎﱂ ﺍﻟﻜﺘﺐ ،ﺍﻟﻘﺎﻫﺮﺓ ،ﻁ1412 ،1ﻫـ2000-ﻡ.
ﺷﺮﺡ ﺍﻟﻜﺎﻓﻴﺔ ﺍﻟﺸﺎﻓﻴﺔ ،ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻣﺎﻟﻚ ،ﺗﺢ :ﻋﻠﻰ ﳏﻤﺪ ﻣﻌﻮﺽ، -51
ﻭﻋﺎﺩﻝ ﺃﲪﺪ ﻋﺒﺪ ﺍﳌﻮﺟﻮﺩ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ ،ﻁ1420 ،1ﻫـ2000-ﻡ.
ﺷﺮﺡ ﺍﻟﻌﻼﱠﻣﺔ ﺍﻟﻜﻔﺮﺍﻭﻱ ﻋﻠﻰ ﻣﱳ ﺍﻵﺟﺮﻭﻣﻴﺔ ،ﻭﻣﻌﻪ ﺣﺎﺷﻴﺔ ﺍﻟﻌﻼﻣﺔ ﺇﲰﺎﻋﻴﻞ ﺍﳊﺎﻣـﺪﻱ، -52
ﺩﺍﺭ ﺭﺣﺎﺏ ،ﺍﳉﺰﺍﺋﺮ.
315
ﺍﻟﺸﻌﺮ ﻭﺍﻟﺸﻌﺮﺍﺀ ،ﺃﺑﻮ ﻋﺒﺪﺍﷲ ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻠﻢ ﺑﻦ ﻗﺘﻴﺒﺔ ،ﺗﻖ :ﺣـﺴﻦ ﲤـﻴﻢ ،ﺩﺍﺭ -53
ﺇﺣﻴﺎﺀ ﺍﻟﻌﻠﻮﻡ ،ﺑﲑﻭﺕ ،ﻁ1407 ،3ﻫـ1987-ﻡ.
ﺍﻟﺼﺎﺩ
ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ،ﺍﳌﻜﺘﺒﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ،ﺑﲑﻭﺕ. -54
ﺻﺤﻴﺢ ﺍﻟﺘﺮﻣﺬﻱ ﳏﻤﺪ ﺑﻦ ﻋﻴﺴﻰ ﺍﻟﺘﺮﻣﺬﻱ ،ﺷﺮ :ﺍﻹﻣﺎﻡ ﺍﻟﻌﺮﰊ ﺍﳌﺎﻟﻜﻲ )ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺑﻜﺮ -55
ﳏﻤﺪ ﺑﻦ ﺍﻟﻌﺮﰊ ﺑﻦ ﺍﻟﻌﺮﰊ ﺍﻷﻧﺪﻟﺴﻲ( ،ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ ،ﺑﲑﻭﺕ.
ﺻﺤﻴﺢ ﻣﺴﻠﻢ ،ﺷﺮ :ﺃﺑﻮ ﺯﻛﺮﻳﺎ ﳛﻲ ﺍﻟﻨﻮﻭﻱ ،ﺽ ﻭﺗﻮ :ﺻﺪﻳﻘﻲ ﳏﻤﺪ ﲨﻴﻞ ﺍﻟﻌﻄﺎﺭ ،ﺩﺍﺭ -56
ﺍﻟﻔﻜﺮ ،ﺑﲑﻭﺕ1415 ،ﻫـ1995-ﻡ.
ﺻﻔﺤﺎﺕ ﻣﻦ ﺗﺎﺭﻳﺦ ﻣﺼﺮ ،ﺳﻴﺪ ﳏﻤﺪ ﺍﻟﺴﻴﺪ ،ﻣﻜﺘﺒﺔ ﻣﺪﺑﻮﱄ ،ﺍﻟﻘﺎﻫﺮﺓ ،ﻁ1997 ،1ﻡ. -57
ﺍﻟﻄﺎﺀ
ﻃﺒﻘﺎﺕ ﺍﻟﺸﻌﺮﺍﺀ ،ﳏﻤﺪ ﺑﻦ ﺳﻼﻡ ﺍﳉﻤﺤﻲ ،ﺩ :ﻃﻪ ﺃﲪﺪ ﺇﺑﺮﺍﻫﻴﻢ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴـﺔ، -58
ﺑﲑﻭﺕ ،ﻁ1408 ،2ﻫـ1998-ﻡ.
ﺍﻟﻐﲔ
ﻏﺎﻳﺔ ﺍﻟﻨﻬﺎﻳﺔ ﰲ ﻃﺒﻘﺎﺕ ﺍﻟﻘﺮﺍﺀ ،ﴰﺲ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﺍﳋﲑ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﳉﺰﺭﻱ ،ﻧﺸﺮﻩ: -59
ﺑﺮﺟﺴﺘﺮﺍﺳﺮ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ ،ﻁ1402 ،3ﻫـ1982-ﻡ.
ﺍﻟﻔﺎﺀ
ﻓﻬﺮﺳﺔ ﳐﻄﻮﻃﺎﺕ ﺍﳌﻜﺘﺒﺔ ﺍﻟﻘﺎﲰﻴﺔ ،ﺍﳉﺰﺍﺋﺮ ،ﻉ :ﻓﺆﺍﺩ ﺍﻟﻘﺎﲰﻲ ،ﺩﺍﺭ ﺍﻟﻐﺮﺏ ﺍﻹﺳـﻼﻣﻲ، -60
ﺍﳉﺰﺍﺋﺮ ،ﻁ1427 ،1ﻫـ2006-ﻡ.
ﺍﻟﻔﻬﺮﺳﺖ ،ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﻳﻌﻘﻮﺏ ﺍﺳﺤﺎﻕ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﻨﺪﱘ ،ﺽ ﻭﺷﺮ :ﻳﻮﺳﻒ -61
ﻋﻠﻲ ﺍﻟﻄﻮﻳﻞ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ ﻁ1416 ،1ﻫـ1996-ﻡ.
ﺍﻟﻘﺎﻑ
ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ،ﳎﺪ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻳﻌﻘﻮﺏ ﺍﻟﻔﲑﻭﺯﺍﺑﺎﺩﻱ ،ﺽ ﻭﺗﻮ :ﻳﻮﺳﻒ ﺍﻟـﺸﻴﺦ -62
ﳏﻤﺪ ﺍﻟﺒﻘﺎﻋﻲ ،ﺩﺍﺭ ﺍﻟﻔﻜﺮ ،ﺑﲑﻭﺕ ،ﻁ1424 ،1ﻫـ2003-ﻡ.
ﺍﻟﻜﺎﻑ
ﺍﻟﻜﺘﺎﺏ ،ﺃﺑﻮ ﺑﺸﺮ ﻋﻤﺮﻭ ﺑﻦ ﻋﺜﻤﺎﻥ ﺳﻴﺒﻮﻳﻪ ،ﺗﺢ :ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﳏﻤـﺪ ﻫـﺎﺭﻭﻥ ﻣﻜﺘﺒـﺔ -63
ﺍﳋﺎﳒﻲ ،ﺍﻟﻘﺎﻫﺮﺓ ،ﻁ1408 ،3ﻫـ1988-ﻡ.
316
ﺍﻟﻜﺸﺎﻑ ﻋﻦ ﺣﻘﺎﺋﻖ ﺍﻟﺘﱰﻳﻞ ﻭﻋﻴﻮﻥ ﺍﻷﻗﺎﻭﻳﻞ ﰲ ﻭﺟﻮﻩ ﺍﻟﺘﺄﻭﻳﻞ ،ﺃﺑﻮ ﺍﻟﻘﺎﺳـﻢ ﺟـﺎﺭ ﺍﷲ -64
ﳏﻤﻮﺩ ﺍﻟﺰﳐﺸﺮﻱ ﳋﻮﺍﺭﺯﻣﻲ ،ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ،ﺑﲑﻭﺕ.
ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ ﻋﻦ ﺃﺳﺎﻣﻲ ﺍﻟﻜﺘﺐ ﻭﺍﻟﻔﻨﻮﻥ ﻣﺼﻄﻔﻰ ﺑﻦ ﻋﺒﺪﺍﷲ ﺍﳌﻌﺮﻭﻑ ﲝﺎﺟﻲ ﺧﻠﻴﻔﺔ، -65
ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ1413 ،ﻫـ1992-ﻡ.
ﺍﻟﻜﻮﺍﻛﺐ ﺍﻟﺴﺎﺋﺮﺓ ﺑﺄﻋﻴﺎﻥ ﺍﳌﺎﺋﺔ ﺍﻟﻌﺎﺷﺮﺓ ،ﳒﻢ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﻐﺰﻱ ،ﺗﺢ: -66
ﺟﱪﺍﺋﻴﻞ ﺳﻠﻴﻤﺎﻥ ﺟﺒﻮﺭ ،ﺩﺍﺭ ﺍﻵﻓﺎﻕ ﺍﳉﺪﻳﺪﺓ ،ﺑﲑﻭﺕ ،ﻁ1979 ،2ﻡ.
ﺍﻟﻼﻡ
ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ،ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﻣﻜﺮﻡ ﺑﻦ ﻣﻨﻈﻮﺭ ،ﺩﺍﺭ ﺻﺎﺩﺭ ،ﺑﲑﻭﺕ. -67
ﺍﳌﻴﻢ
ﳎﻤﻊ ﺍﻷﻣﺜﺎﻝ ،ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ﺍﳌﻴﺪﺍﱐ ،ﺗﺢ: -68
ﳏﻤﺪ ﳏﻲ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ،ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﺼﺮﻳﺔ ﺑﲑﻭﺕ1419 ،ﻫـ1998-ﻡ.
ﳐﺘﺼﺮ ﰲ ﺷﻮﺍﺫ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺒﺪﻳﻊ ،ﻻﺑﻦ ﺧﺎﻟﻮﻳﻪ ،ﻋﺎﱂ ﺍﻟﻜﺘﺐ ،ﺑﲑﻭﺕ. -69
ﻣﻌﺠﻢ ﺍﻷﺩﺑﺎﺀ ،ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻳﺎﻗﻮﺕ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳊﻤﻮﻱ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑـﲑﻭﺕ، -70
ﻁ1411 ،1ﻫـ1991-ﻡ.
ﻣﻌﺠﻢ ﺃﻋﻼﻡ ﺍﳉﺰﺍﺋﺮ ﻣﻦ ﺻﺪﺭ ﺍﻹﺳﻼﻡ ﺣﱴ ﺍﻟﻌﺼﺮ ﺍﳊﺎﺿﺮ ،ﻋﺎﺩﻝ ﻧﻮﻳﻬﺾ ،ﻣﺆﺳـﺴﺔ -71
ﻧﻮﻳﻬﺾ ﺍﻟﺜﻘﺎﻓﻴﺔ ،ﺩﻣﺸﻖ ،ﻁ1400 ،2ﻫـ1980-ﻡ.
ﻣﻌﺠﻢ ﺍﻷﻏﻼﻁ ﺍﻟﻠﻐﻮﻳﺔ ﺍﳌﻌﺎﺻﺮﺓ ،ﳏﻤﺪ ﺍﻟﻌﺪﻧﺎﱐ ،ﻣﻜﺘﺒﺔ ﻟﺒﻨﺎﻥ ،ﺑﲑﻭﺕ1999 ،ﻡ. -72
ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ ،ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻳﺎﻗﻮﺕ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳊﻤﻮﻱ ،ﺗﺢ :ﻓﺮﻳﺪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﳉﻨﺪﻱ، -73
ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ.
ﻣﻌﺠﻢ ﺍﻟﺸﻌﺮﺍﺀ ﺍﳌﺨﻀﺮﻣﲔ ﻭﺍﻷﻣﻮﻳﲔ ،ﻓﻮﺍﻝ ﺑﺎﺑﱵ ،ﺩﺍﺭ ﺻﺎﺩﺭ ،ﺑﲑﻭﺕ ،ﻁ1998 ،1ﻡ. -74
ﻣﻌﺠﻢ ﺍﻟﺸﻌﺮﺍﺀ ﻣﻦ ﺍﻟﻌﺼﺮ ﺍﳉﺎﻫﻠﻲ ﺣﱴ ﺎﻳﺔ ﺍﻟﻌﺼﺮ ﺍﻷﻣﻮﻱ ﻋﻔﻴﻒ ﻋﺒﺪ ﺍﻟـﺮﲪﻦ ،ﺩﺍﺭ -75
ﺍﳌﻨﺎﻫﻞ ،ﺑﲑﻭﺕ ،ﻁ1417 ،1ﻫـ1996-ﻡ.
ﻣﻌﺠﻢ ﻗﺒﺎﺋﻞ ﺍﻟﻌﺮﺏ ﺍﻟﻘﺪﳝﺔ ﻭﺍﳊﺪﻳﺜﺔ ،ﻋﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ ﺩﺍﺭ ﺍﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﲔ ،ﺑـﲑﻭﺕ، -76
ﻁ1388 ،2ﻫـ1968-ﻡ.
ﻣﻌﺠﻢ ﺍﳌﺆﻟﻔﲔ ،ﺗﺮﺍﺟﻢ ﻣﺼﻨﻔﻲ ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ ،ﻋﻤﺮ ﻛﺤﺎﻟﺔ ،ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ، -77
ﺑﲑﻭﺕ.
317
ﺍﳌﻌﺠﻢ ﺍﳌﻔﺼﻞ ﰲ ﺷﻮﺍﻫﺪ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ،ﻉ :ﺇﻣﻴﻞ ﺑﺪﻳﻊ ﻳﻌﻘﻮﺏ ﺩﺍﺭ ﺍﻟﻜﺘـﺐ ﺍﻟﻌﻠﻤﻴـﺔ، -78
ﺑﲑﻭﺕ ،ﻁ1417 ،1ﻫـ1996-ﻡ.
ﻣﻌﺠﻢ ﺍﻟﻨﺴﺎﺀ ﺍﻟﺸﺎﻋﺮﺍﺕ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺍﻹﺳﻼﻡ :ﻋﺒﺪ ﻣﻬﻨﺎ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ، -79
ﻁ1410 ،1ﻫـ1990-ﻡ.
ﻣﻐﲏ ﺍﻟﻠﱠﺒﻴﺐ ﻋﻦ ﻛﺘﺐ ﺍﻷﻋﺎﺭﻳﺐ ،ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻫﺸﺎﻡ ،ﺗﺢ :ﺣﻨﺎ ﺍﻟﻔـﺎﺧﻮﺭﻱ، -80
ﺩﺍﺭ ﺍﳉﻴﻞ ،ﺑﲑﻭﺕ ،ﻁ1411 ،1ﻫـ1991-ﻡ.
ﺍﳌﻔﺼﻞ ﰲ ﺻﻨﻌﺔ ﺍﻹﻋﺮﺍﺏ ،ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﳏﻤﻮﺩ ﺑﻦ ﻋﻤﺮ ﺍﻟﺰﳐﺸﺮﻱ ،ﺗﻖ :ﻋﻠﻲ ﻣﻠﺤﻢ ،ﺩﺍﺭ -81
ﻭﻣﻜﺘﺒﺔ ﺍﳍﻼﻝ ﺑﲑﻭﺕ ،ﻁ1993 ،1ﻡ.
ﺍﳌﻔﻀﻠﻴﺎﺕ ،ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﳌﻔﻀﻞ ﺍﻟﻀﺒﻲ ،ﺗﺢ ﻭﺵ :ﳏﻤﺪ ﻧﺒﻴـﻞ ﻃﺮﻳﻔـﻲ ،ﺩﺍﺭ ﺻـﺎﺩﺭ، -82
ﺑﲑﻭﺕ ،ﻁ1424 ،1ﻫـ2003-ﻡ.
ﺍﳌﻘﺮﺏ ﻭﻣﻌﻪ ﻣﺜﹸﻞ ﺍﳌﻘﺮﺏ ،ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺍﺑﻦ ﻋﺼﻔﻮﺭ ،ﺗﺢ :ﻋﺎﺩﻝ ﺃﲪﺪ ﻋﺒﺪ ﺍﳌﻮﺟﻮﺩ، -83
ﻭﻋﻠﻲ ﳏﻤﺪ ﻣﻌﻮﺽ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ ،ﻁ1418 ،1ﻫـ1998-ﻡ.
ﻣﻮﻃﺄ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ،ﺗﺢ :ﻛﺎﻣﻞ ﳏﻤﺪ ﻋﻮﻳﻀﺔ ،ﻣﻜﺘﺒﺔ ﺩﺍﺭ ﺍﻟﻔـﻀﻴﻠﺔ ،ﺩﰊ ،ﻁ،1 -84
1421ﻫـ2001-ﻡ.
ﺍﻟﻨﻮﻥ
ﺍﻟﻨﺸﺮ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﻌﺸﺮ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﻋﻠﻲ ﺑﻦ ﻳﻮﺳﻒ ﺍﳉﺰﺭﻱ ،ﺗﺢ :ﳏﻤـﺪ ﺳـﺎﱂ -85
ﳏﻴﺴﲔ ،ﻣﻜﺘﺒﺔ ﺍﻟﻘﺎﻫﺮﺓ ،ﺍﻟﻘﺎﻫﺮﺓ.
ﻧﻔﺢ ﺍﻟﻄﻴﺐ ﻣﻦ ﻏﺼﻦ ﺍﻷﻧﺪﻟﺲ ﺍﻟﺮﻃﻴﺐ :ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﳌﻘﱠﺮﻱ ﺍﻟﺘﻠﻤﺴﺎﱐ ،ﺗﺢ :ﺇﺣﺴﺎﻥ -86
ﻋﺒﺎﺱ ،ﺩﺍﺭ ﺻﺎﺩﺭ ﺑﲑﻭﺕ1968 ،ﻡ.
ﺍﳍﺎﺀ
ﺍﳍﺎﺩﻱ ﺑﺸﺮﺡ ﻃﻴﺒﺔ ﺍﻟﻨﺸﺮ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﻌﺸﺮ ﻭﺍﻟﻜﺸﻒ ﻋﻦ ﻋﻠﻞ ﺍﻟﻘﺮﺍﺀﺍﺕ ﻭﺗﻮﺟﻴﻬﻬـﺎ، -87
ﳏﻤﺪ ﺳﺎﱂ ﳏﻴﺴﲔ ،ﺩﺍﺭ ﺍﳉﻴﻞ ،ﺑﲑﻭﺕ.
ﺍﻟﻮﺍﻭ
ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ ﻭﺃﻧﺒﺎﺀ ﺃﺑﻨﺎﺀ ﺍﻟﺰﻣﺎﻥ ،ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺑـﻦ ﺧﻠﻜـﺎﻥ ،ﺗـﺢ: -88
ﻳﻮﺳﻒ ﻋﻠﻰ ﻃﻮﻳﻞ ،ﻭﻣﺮﱘ ﻗﺎﺳﻢ ﻃﻮﻳﻞ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﺑﲑﻭﺕ ،ﻁ1419 ،1ﻫـ-
1998ﻡ.
318
319
320
321
322
ﺍﻟﺼﻔﺤﺔ ﺍﶈﺘــــــﻮﻯ
ﺍﻹﻫﺪﺍﺀ.
ﺍﻟﺸﻜﺮ.
ﺃ-ﻭ ................................................................................................................................................... ﻣﻘﺪﻣﺔ:
ّ
.01 ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ :ﺍﻟﺘﻘﺪﻳـــﻢ.................................................................................................... .
(7ﺃﺳﻠﻮﺑﻪ................................................................................................................... .
. 21
ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ :ﺍﻟﻨﺴﺨﺘﺎﻥ ﺍﳌﻌﺘﻤﺪﺗﺎﻥ ﰲ ﺍﻟﺘﺤﻘﻴﻖ............................................................ .
. 22
(1ﻭﺻﻒ ﺍﻟﻨﺴﺦ..................................................................................................... .
.23
ﺃ( ﺍﻟﻨﺴﺨﺔ ﺍﻷﻭﱃ................................................................................ .
. 23
ﺏ( ﺍﻟﻨﺴﺨﺔ ﺍﻟﺜﺎﻧﻴﺔ............................................................................. .
. 23
(2ﻣﺼﻄﻠﺤﺎﺕ ﻭﺭﻣﻮﺯ ﻣﻌﺘﻤﺪﺓ ﰲ ﺍﻟﺘﺤﻘﻴﻖ................................................. .
.25
-ﺻﻮﺭ ﻋﻦ ﺍﻟﻨﺴﺨﺘﲔ ﺍﳌﻌﺘﻤﺪﺗﲔ ﰲ ﺍﻟﺘﺤﻘﻴﻖ.................................................................... .
ّ
26
.31 ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻧﻲ :ﺍﻟﻜﺘـﺎﺏ ﳏﻘﻘـﺎ................................................................................. .
325
326