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اختلاف المعنى لاختلاف الحروف والحركات
اختلاف المعنى لاختلاف الحروف والحركات
ﺍﻟﻘﺒﻭل ﺍﻻﺴﺘﻼﻡ
2008 / 05 / 07 2008 / 02 / 24
Abstract
The study deals with the relationship between letters and vowels
(viz. inflectional movements: fatha, kasra and dhamma) in performing
their meanings in the Qur'anic context in order to be fully aquainted with
the aesthetic values of its utterances.
It implies the nature of difference in letters and vowels tackled by
the senior scholars especially Ibnu Jinni who is considered the best figure
in dealing with this phenomenon from its different aspects and under
different titles.
The junior scholars also study this phenomenon as it is known by
"Onomatopoea".
We find that the sounds' function refers to the meaning of the
utterance used in the Qur'anic context.
For instance, He minimal pairs (Qasam and Fasama) which differ
just in the first soured .
The first which contains Q(Qaf) is stronger and more eloquent than
the latter which contains f(fa').
Also, the first expresses a grievous chastisement befalling upon the
wrong–doers whereas the latter is used with the weaker form in
accordance with their context.
In addition, (Ath thullu and Ath thillu). The first of which refers to
passion and emotion as if the state of dhamm expresses gathering
expresses by compassion and love. The latter refers to agony and
punishment as if the state of kasr expresses defeat and humiliation. So,
vowels portrate psychological scenes expresses joy and happiness
sometimes and hardship and torture other times.
210
ﺍﺨﺘﻼﻑ ﺍﻟﻤﻌﻨﻰ ﻻﺨﺘﻼﻑ ﺍﻟﺤﺭﻭﻑ ﻭﺍﻟﺤﺭﻜﺎﺕ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ.
ﺍﻟﻤﻠﺨﺹ
ﺍﻨﺼﺒﺕ ﻫﺫﻩ ﺍﻟﺩﺭﺍﺴﺔ ﻋﻠﻰ ﺒﻴﺎﻥ ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﺍﻟﺤﺭﻭﻑ ﻭﺍﻟﺤﺭﻜﺎﺕ ﻓﻲ ﺃﺩﺍﺀ ﻤﻌﺎﻨﻴﻬﺎ ﻓـﻲ
ﺍﻟﺴﻴﺎﻕ ﺍﻟﻘﺭﺁﻨﻲ ﻭﺍﻟﻭﻗﻭﻑ ﻋﻠﻰ ﺠﻤﺎﻟﻴﺔ ﺍﻟﻠﻔﻅ ﻓﻴﻪ.
ﻭﺘﻀﻤﻥ ﻫﺫﺍ ﺍﻟﺒﺤﺙ ﻁﺒﻴﻌﺔ ﺍﻻﺨﺘﻼﻑ ﻓﻲ ﺍﻟﺤﺭﻭﻑ ﻭﺍﻟﺤﺭﻜﺎﺕ ﻟﺩﻯ ﺍﻟﻌﻠﻤـﺎﺀ ﺍﻟـﺴﺎﺒﻘﻴﻥ
ﻭﻓﻲ ﻤﻘﺩﻤﺘﻬﻡ ﺍﺒﻥ ﺠﻨﻲ ﺍﻟﺫﻱ ﻴﻌ ﺩ ﻗﻤﺔ ﻓﻲ ﺘﻨﺎﻭل ﻫﺫﻩ ﺍﻟﻅﺎﻫﺭﺓ ﻤـﻥ ﺠﻭﺍﻨﺒﻬـﺎ ﺍﻟﻤﺘﻌـﺩﺩﺓ ﺘﺤـﺕ
ﻤــﺴﻤﻴﺎﺕ ﻤﺘﻨﻭﻋــﺔ ،ﻭﻜــﺫﻟﻙ ﺘﻨﺎﻭﻟﻬــﺎ ﺍﻟﻤﺤــﺩﺜﻭﻥ ﻓــﻲ ﺩﺭﺍﺴــﺎﺘﻬﻡ ﻟﻤــﺎ ﻴﻌــ ﺭ ﹸ
ﻑ
ﺒـ)ﺍﻷﻭﻨﻭﻤﺎﺘﻭﺒﻴﺎ( .Onomatopoea
ﻼ ﻟﻔﻅﺘﺎ
ل ﻋﻠﻰ ﻤﻌﻨﻰ ﺍﻟﻠﻔﻅ ﺍﻟﻤﺴﺘﻌﻤل ﻓﻲ ﺍﻟﺴﻴﺎﻕ ﺍﻟﻘﺭﺁﻨﻲ ،ﻓﻤﺜ ﹰ
ﻥ ﺍﻷﺼﻭﺍﺕ ﺘﺩ ﱡ
ﻭﻭﺠﺩﻨﺎ ﺃ
) ﹶﻗﺼﻡ ﻭ ﹶﻓﺼﻡ (ﻓﺎﻷﻭل ﺃﻗﻭﻯ ﻭﺃﺒﻠﻎ ﻷﻨﹼﻪ ﻴﻌﺒ ﺭ ﻋﻥ ﺸﺩﺓ ﻋﺫﺍﺏ ﺍﷲ ﻭﺃﺨﺫﻩ ﺍﻟﻅﺎﻟﻤﻴﻥ ﺍﻟﻤﺘﻜﺒﺭﻴﻥ ،ﻓﻲ
ﺤﻴﻥ ﻴﺴﺘﻌﻤل ﺍﻵﺨﺭ ) ﹶﻓﺼﻡ( ﻓﻲ ﺍﻷﻀﻌﻑ ﻭ ﹸﻜ ﱞ
ل ﻴﻨﺎﺴﺏ ﺴﻴﺎﻗﻪ.
ل ﻋﻠﻰ ﺸﻐﺎﻑ ﺍﻟﻘﻠﺏ ﻭﺤﻨﺎﻴﺎ ﺍﻟﻭﺠﺩﺍﻥ ﻭﻤﺨﺎﻁﺒﺔ ﺍﻟﻌﺎﻁﻔـﺔ
ل( ﻓﺎﻷﻭل ﻴﺩ ﱡ
ل ﻭﺍﻟ ﱢﺫ ﱡ
ﻭﻜﺫﻟﻙ )ﺍﻟ ﱡﺫ ﱡ
ﻀ ﻡ( ﺍﻟﻤﻌﺒـﺭ ﻋﻨـﻪ
ﻀ ﻡ( ﺘﻌﺒﻴﺭﹰﺍ ﻋﻥ )ﺍﻟ
ﻥ ﻓﻲ )ﺍﻟ
ل ﻋﻠﻰ ﺍﻟﺭﺤﻤﺔ ﻭﺍﻟﺘﻠﻁﻑ ﻜﺄ
ﺍﻹﻨﺴﺎﻨﻴﺔ ،ﻓﻬﻭ ﻴﺩ ﱡ
ﻥ ﻓـﻲ ﺍﻟﻜـﺴﺭ
ل ﻋﻠﻰ ﺍﻟﻌﺫﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ ،ﻜـﺄ
ﺒﺎﻟﺤﻨﺎﻥ ﻭﺍﻟﺤﺏ ،ﺃﻤﺎ ﺍﻵﺨﺭ –ﺒﻜﺴﺭ ﺍﻟﺫﺍل -ﻓﺈﻨﱠﻪ ﻴﺩ ﱡ
ﺘﻌﺒﻴﺭﹰﺍ ﻋﻥ ﺍﻨﻜﺴﺎﺭﻫﻡ ﻭﺫﻟﻬﻡ.
ﻓﺎﻟﺤﺭﻜﺎﺕ ﺘﹸﺼﻭ ﺭ ﻤﺸﺎﻫﺩ ﻨﻔﺴﻴﺔ ﻤﻌﻴﻨﺔ ﺘﹸﻌﺒ ﺭ ﻋﻥ ﺍﻟﻔﺭﺡ ﻭﺍﻟﺴﺭﻭﺭ ﺘـﺎﺭﺓ ﻭﻋـﻥ ﺍﻟـﺸﱢﺩﺓ
ﻭﺍﻟﻌﺫﺍﺏ ﺘﺎﺭﺓ ﺃﺨﺭﻯ.
211
ﺩ .ﺤﺎﺯﻡ ﺫﻨﻭﻥ ﺇﺴﻤﺎﻋﻴل
ﺃﺒﻭﺍﺒﹰﺎ ﻤﻥ ﻜﺘﺎﺒﻪ ﺘﺤﺕ ﻤﺴﻤﻴﺎﺕ ﻤﺘﻨﻭﻋﺔ )ﺇﻤﺴﺎﺱ ﺍﻷﻟﻔﺎﻅ ﻓﻲ ﺃﺸﺒﺎﻩ ﺍﻟﻤﻌﺎﻨﻲ( )ﺘـﺼﺎﻗﺏ ﺍﻷﻟﻔـﺎﻅ
ﻟﺘﺼﺎﻗﺏ ﺍﻟﻤﻌﺎﻨﻲ( )ﻤﺴﺎﻭﻗﺔ ﺍﻟﺼﻴﻎ ﻟﻠﻤﻌﺎﻨﻲ( )ﻤﻀﺎﻫﺎﺓ ﺍﻷﻟﻔﺎﻅ ﺍﻟﺤﺭﻭﻑ ﺃﺼﻭﺍﺕ ﺍﻷﻓﻌﺎل ﺍﻟﺘـﻲ
ﻋﺒﺭ ﺒﻬﺎ ﻋﻨﻬﺎ( ،ﻭﻫﻭ ﻤﺎ ﻋﺭﻑ ﻋﻨﺩ ﺍﻟﻤﺤﺩﺜﻴﻥ ﺒـ)ﺍﻷﻭﻨﻭﻤﺎﺘﻭﺒﻴﺎ( Onomatopoeaﻭﻫﻲ ﻋﻤﻠﻴﺔ
ﻻ ﻋﻠﻰ ﻤﻀﻤﻭﻨﻪ).(1
ﺘﺠﺴﻴﺩ ﺍﻟﺼﻭﺕ ﻟﻠﻤﻌﻨﻰ ،ﻓﻴﻜﻭﻥ ﺍﻟﺸﻜل ﺒﺫﺍﺘﻪ ﺩﺍ ﹰ
ﻭﻗﺩ ﺘﻭﺼل ﻋﻠﻤﺎﺀ ﺍﻟﻌﺭﺒﻴﺔ ﺇﻟﻰ ﻤﻌﺭﻓﺔ ﺃﺜﺭ ﺍﻟﺤﺭﻑ ﻓﻲ ﺩﻻﻟﺔ ﺍﻟﻜﻠﻤﺔ ﻟﻤـﺎ ﻴﺅﺩﻴـﻪ ﻤـﻥ
ﺍﺨﺘﻼﻑ ﺒﻴﻥ ﺍﻟﻜﻠﻤﺎﺕ "ﻭﻗﺩ ﻴﻔﺭﻗﻭﻥ ﺒﻴﻥ ﺍﻟﻤﻌﻨﻴﻴﻥ ﺍﻟﻤﺘﻘﺎﺭﺒﻴﻥ ﺒﺘﻐﻴﻴﺭ ﺤﺭﻭﻑ ﺍﻟﻜﻠﻤﺔ ﺤﺘﻰ ﻴﺘﻘـﺎﺭﺏ
ﻻ ﻋﻨﺩ ﺍﻟﻀﺭﻭﺭﺓ:
ﻤﺎ ﺒﻴﻥ ﺍﻟﻠﻔﻅﻴﻥ ﻜﺘﻘﺎﺭﺏ ﻤﺎ ﺒﻴﻥ ﺍﻟﻤﻌﻨﻴﻴﻥ ،ﻜﻘﻭﻟﻬﻡ ﻟﻠﻤﺎﺀ ﺍﻟﻤﻠﺢ ﺍﻟﺫﻱ ﻻ ﻴﺸﺭﺏ ﺇ ﱠ
ﺸﺭﻭﺏ ،ﻭﻟﻤﺎ ﻜﺎﻥ ﺩﻭﻨﻪ ﻤﻤﺎ ﻴﺘﺠﻭﺯ ﺒﻪ :ﺸﺭﻴﺏ").(2
ﻥ "ﻤﻘﺎﺒﻠﺔ ﺍﻷﻟﻔﺎﻅ ﺒﻤﺎ ﻴﺸﺎﻜل ﺃﺼﻭﺍﺘﻬﺎ ﻤﻥ ﺍﻷﺤﺩﺍﺙ ﻓﺒﺎﺏ ﻋﻅﻴﻡ ﻭﺍﺴـﻊ ،ﻭﻨﻬـﺞ
ﻭﻴﺭﻯ ﺃ
ﺏ ﻋﻨﺩ ﻋﺎﺭﻓﻴﻪ ﻤﺄﻤﻭﻡ ،ﻭﺫﻟﻙ ﺃﻨﱠﻬﻡ ﻜﺜﻴﺭﹰﺍ ﻤﺎ ﻴﺠﻌﻠﻭﻥ ﺃﺼﻭﺍﺕ ﺍﻟﺤﺭﻭﻑ ﻋﻠﻰ ﺴﻤﺕ ﺍﻷﺤﺩﺍﺙ
ﻤﺘﻠﺌ
ﺍﻟﻤﻌﺒﺭ ﺒﻬﺎ ﻋﻨﻬﺎ ،ﻓﻴﻌﺩﻟﻭﻨﻬﺎ ﺒﻬﺎ ﻭﻴﺤﺘﺫﻭﻨﻬﺎ ﻋﻠﻴﻬﺎ ﻭﺫﻟـﻙ ﺃﻜﺜـﺭ ﻤﻤـﺎ ﻨﹸﻘـﺩﺭﻩ ﻭﺃﻀـﻌﺎﻑ ﻤـﺎ
ﻨﺴﺘﺸﻌﺭﻩ").(3
ﻭﻴﻨﺘﻘل ﺍﺒﻥ ﺠﻨﻲ ﺇﻟﻰ ﺍﻟﺤﺩﻴﺙ ﻋﻠﻰ ﻋﻼﻗﺔ ﺍﻟﺤﺭﻑ ﺒﺎﻟﻤﻌﻨﻰ ﻓﻲ ﺍﻟﻠﻔﻅ ﺍﻟﻤﻔﺭﺩ ﻭ ﻴﻭﺍﺯﻥ ﺒﻴﻥ
ﺃﺯﻭﺍﺝ ﻤﻥ ﺍﻟﻔﻭﻨﻴﻤﺎﺕ ) (Minimal Pausﻤﺒﻴﻨﹰﺎ ﺴﺒﺏ ﺍﺨﺘﻴﺎﺭ ﻜل ﻤﻨﻬﺎ ﻟﻠﺘﻌﺒﻴﺭ ﻋﻥ ﻤﻌﻨﻰ ﻴﻨﺎﺴﺏ
ﻁﺏ ﻜﺎﻟﺒﻁﻴﺦ ﻭﺍﻟﻘﺜـﺎﺀ ﻭﻤـﺎ ﻜـﺎﻥ
ﻤﺨﺭﺠﻪ" :ﻤﻥ ﺫﻟﻙ ﻗﻭﻟﻬﻡ :ﺨﻀﻡ ﻭﻗﻀﻡ ،ﻓﺎﻟﺨﻀﻡ ﻷﻜل ﺍﻟ ﺭ ﹾ
ﺼ ﹾﻠﺏ ﺍﻟﻴﺎﺒﺱ ،ﻨﺤﻭ :ﻗﻀﻤ ِ
ﺕ ﺍﻟﺩﺍﺒﺔ ﺸﻌﻴﺭﻫﺎ ﻭﻨﺤﻭ ﺫﻟﻙ، ﻁﺏ ،ﻭﺍﻟﻘﻀﻡ ﻟﻠ
ﻨﺤﻭﻫﻤﺎ ﻤﻥ ﺍﻟﻤﺄﻜﻭل ﺍﻟ ﺭ ﹾ
ﻭﻓﻲ ﺍﻟﺨﺒﺭ) :ﻗﺩ ﻴﺩﺭﻙ ﺍﻟﺨﻀﻡ ﺒﺎﻟﻘﻀﻡ( ﺃﻱ :ﻗﺩ ﻴﺩﺭﻙ ﺍﻟﺭﺨﺎﺀ ﺒﺎﻟﺸﺩﺓ ﻭﺍﻟﻠﻴﻥ ﺒﺎﻟـﺸﻅﻑ ،ﻭﻋﻠﻴـﻪ
ﻗﻭل ﺃﺒﻲ ﺍﻟﺩﺭﺩﺍﺀ)) :ﻴﺨﻀﻤﻭﻥ ﻭﻨﻘﻀﻡ ﻭﺍﻟﻤﻭﻋﺩ ﷲ(( ﻓﺎﺨﺘﺎﺭﻭﺍ ﺍﻟﺨﺎﺀ ﻟﺭﺨﺎﻭﺘﻬﺎ ﻟﻠ ﺭ ﹾ
ﻁﺏ ﻭﺍﻟﻘﺎﻑ
)(4
ﻟﺼﻼﺒﺘﻬﺎ ﻟﻠﻴﺎﺒﺱ ﺤﺫﻭﹰﺍ ﻟﻤﺴﻤﻭﻉ ﺍﻷﺼﻭﺍﺕ ﻋﻠﻰ ﻤﺤﺴﻭﺱ ﺍﻷﺤﺩﺍﺙ" .
212
ﺍﺨﺘﻼﻑ ﺍﻟﻤﻌﻨﻰ ﻻﺨﺘﻼﻑ ﺍﻟﺤﺭﻭﻑ ﻭﺍﻟﺤﺭﻜﺎﺕ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ.
ﺇِﻛْﺮﺍﻩ ﻓِﻲ ﺍﻟﺪﻳﻦِ ﻗَﺪ ﺗﱠﺒﻴﻦ ﺍﻟﺮﺷﺪ ﻣِﻦ ﺍﻟْﻐَﻲ ﻓَﻤﻦ ﻳﻜْﻔُﺮ ﺑِﺎﻟﻄﱠﺎﻏُﻮﺕِ ﻭﻳﺆﻣِﻦ ﺑِﺎﻟﻠّﻪِ ﻓَﻘَﺪِ ﺍﺳﺘَﻤﺴﻚ ﺑِـﺎﻟْﻌﺮﻭﺓِ ﺍﻟْـﻮﺛْﻘَﻰ ﻻَ
ﺒل ﺠﺎﺀ ﺒﻠﻔﻅ )ﺍﻟﻔﺼﻡ( ﺍﻟﺫﻱ ﻫﻭ ﺃﻗل ﻜﺴﺭﹰﺍ ﻭﺍﻨﺼﺩﺍﻋﹰﺎ ﻤﻥ )ﻗﺼﻡ( ،ﻗﺎل ﺃﺒﻭ ﻫﻼل ﺍﻟﻌﺴﻜﺭﻱ" :ﻭﻟﻡ
ﻥ ﺍﻻﻨﻔﺼﺎﻡ ﺃﺒﻠﻎ ﻓﻴﻤﺎ ﺃُﺭﻴﺩ ﺒﻪ ﻫﻬﻨﺎ ،ﻭﺫﻟﻙ ﺃﻨﱠﻪ ﺇﺫﺍ ﻟﻡ ﻴﻜﻥ ﻟﻬﺎ ﺍﻨﻔﺼﺎﻡ ﻜـﺎﻥ
ﻴﻘل ﻻ ﺍﻨﻘﺼﺎﻡ ﻟﻬﺎ ،ﻷ
ﻥ ﻟﻬﺎ ﺍﻨﻘﺼﺎﻡ").(6
ﻥ ﻻ ﻴﻜﻭ
ﺃﺤﺭﻯ ﺃ
ﻓﺩﻻﻟﺔ ﺍﻷﺼﻭﺍﺕ ﺘﺩل ﻋﻠﻰ ﻤﻌﻨﻰ ﺍﻟﻠﻔﻅﺔ ﺍﻟﻤﺴﺘﺨﺩﻤﺔ ﻓﻲ ﺍﻟﺴﻴﺎﻕ ﺍﻟﻘﺭﺁﻨﻲ ،ﻓﺼﻭﺕ ﺍﻟﻘﺎﻑ
ﺃﻗﻭﻯ ﻭﺃﺒﻠﻎ ﻓﻲ ﺍﻟﺘﻌﺒﻴﺭ ﻋﻥ ﺸﺩﺓ ﻋﺫﺍﺏ ﺍﷲ – ﺘﻌﺎﻟﻰ– ﻭﺃﺨﺫﻩ ﻟﻠﻅﺎﻟﻤﻴﻥ ،ﻤﻥ ﺼﻭﺕ ﺍﻟﻔﺎﺀ ،ﻭﻗـﺩ
ﺃﺸﺎﺭ ﺍﻟﺩﻜﺘﻭﺭ ﺤﺴﺎﻡ ﺍﻟﻨﻌﻴﻤﻲ ﺇﻟﻰ ﺃﻥ ﺍﺒﻥ ﺠﻨﻲ ﻗﺩ ﻻﺤﻅ ﺃﻥ ﺍﺨﺘﻼﻑ ﺍﻟﺤﺭﻑ ﺍﻟﻭﺍﺤﺩ ﻓﻲ ﺍﻟﻠﻔﻅﺘﻴﻥ
ﻥ ﺩﻗﺔ ﺍﻟﻤﻌﻨﻰ ﺘﺘﻔﻕ ﻤﻊ ﺠﺭﺱ ﺍﻟﺤـﺭﻑ
ﻴﺅﺩﻱ ﺇﻟﻰ ﺍﺨﺘﻼﻑ ﺩﻗﻴﻕ ﻓﻲ ﺍﻟﻤﻌﻨﻰ ﺍﻟﻤﺭﺍﺩ ﻤﻥ ﺍﻟﻠﻔﻅ ،ﻭﺃ
ﺍﻟﻤﺨﺘﺎﺭ ﻓﻜﺄﻥ ﻫﻨﺎﻙ ﺍﺨﺘﻴﺎﺭﹰﺍ ﻤﻘﺼﻭﺩﹰﺍ ﻟﻠﺼﻭﺕ ﻴﺅﺩﻱ ﺍﻟﻤﻌﻨﻰ ﺍﻟﻤﺨﺘﻠﻑ ﻟﻤﺎ ﻴﺅﺩﻴﻪ ﺍﻟﺼﻭﺕ ﺍﻵﺨﺭ،
ﻭﻫﺫﻩ ﺍﻟﻅﺎﻫﺭﺓ ﻟﻴﺴﺕ ﻤﺤﺩﻭﺩﺓ ﻓﻲ ﺃﻟﻔﺎﻅ ﻗﻠﻴﻠﺔ ﻓﻲ ﺍﻟﻌﺭﺒﻴﺔ).(7
213
ﺩ .ﺤﺎﺯﻡ ﺫﻨﻭﻥ ﺇﺴﻤﺎﻋﻴل
ﻭﻴﻭﻀﺢ ﺍﺒﻥ ﺠﻨﻲ ﺴﺭ ﺍﺨﺘﻼﻑ ﺍﻟﺩﻻﻟﺔ ﺒﻴﻥ ﺤﺭﻓﻲ ﺍﻟﺨﺎﺀ ﻭﺍﻟﻘﺎﻑ ،ﻭﻴﺠﻌل ﺫﻟﻙ ﺭﺍﺠﻌﹰﺎ ﺇﻟﻰ ﺭﺨﺎﻭﺓ
ﺍﻟﺨﺎﺀ ،ﺃﻱ :ﺇﻨﱠﻪ ﺤﺭﻑ ﺍﺤﺘﻜﺎﻜﻲ ،ﻓﻬﻭ ﻴﺘﻨﺎﺴﺏ ﻤﻊ ﺍﻟﺸﻲﺀ ﺍﻟﺭﻁﺏ ﺍﻟﺫﻱ ﻴﺴﻬل ﺃﻜﻠﻪ ،ﻭﺇﻟﻰ ﺼﻼﺒﺔ
ﺍﻟﻘﺎﻑ ﻓﻬﻲ ﺤﺭﻑ ﺍﻨﻔﺠﺎﺭﻱ ﻭﻤﻥ ﹶﺜ ﻡ ﻴﺘﻨﺎﺴﺏ ﻤﻊ ﺃﻜل ﺍﻟﻴﺎﺒﺱ ﺍﻟﺫﻱ ﻴﺼﻌﺏ ﻗﻁﻌﻪ ،ﻴﻘﻭل)) :ﻓـﺈﻥ
ﻜﺜﻴﺭﹰﺍ ﻤﻥ ﻫﺫﻩ ﺍﻟﻠﻐﺔ ﻭﺠﺩﺘﻪ ﻤﻀﺎﻫﻴﹰﺎ ﺒﺄﺠﺭﺍﺱ ﺤﺭﻭﻓﻪ ﺃﺼﻭﺍﺕ ﺍﻷﻓﻌﺎل ﺍﻟﺘﻲ ﻋﺒﺭ ﺒﻬﺎ ﻋﻨﻬـﺎ ،ﺃﻻ
ﺘﺭﺍﻫﻡ ﻗﺎﻟﻭﺍ :ﻗﻀﻡ ﻓﻲ ﺍﻟﻴﺎﺒﺱ ،ﻭﺨﻀﻡ ﻓﻲ ﺍﻟﺭﻁﺏ ،ﻭﺫﻟﻙ ﻟﻘﻭﺓ ﺍﻟﻘﺎﻑ ﻭﻀﻌﻑ ﺍﻟﺨﺎﺀ ،ﻓﺠﻌﻠـﻭﺍ
ﺍﻟﺼﻭﺕ ﺍﻷﻗﻭﻯ ﻟﻠﻔﻌل ﺍﻷﻗﻭﻯ ،ﻭﺍﻟﺼﻭﺕ ﺍﻷﻀﻌﻑ ﻟﻠﻔﻌل ﺍﻷﻀﻌﻑ(() .(1ﻓﻠﺫﻟﻙ ﺍﺴﺘﻌﻤل ﺍﻟﻘـﺎﻑ
ﺒﺩل ﺍﻟﻔﺎﺀ ،ﻟﻠﺩﻻﻟﺔ ﻋﻠﻰ ﺍﻟﺸﺩﺓ ﻭﺍﻟﻘﻭﺓ ﻭﺍﻟﻌﻨﻑ .ﻭﻗﺩ ﺃﺩﻯ ﺍﺨﺘﻼﻑ ﺍﻟﺤﺭﻑ ﻓﻲ ﻜﻠﻴﻬﻤﺎ ﺇﻟﻰ ﺍﺨﺘﻼﻑ
ﺍﻟﻤﻌﻨﻰ ﻓﻲ ﻫﺫﺍ ﺍﻻﺴﺘﻌﻤﺎل ﺍﻟﺫﻱ ﻴﻨﺎﺴﺏ ﺴﻴﺎﻗﻪ.
ﻭﻨﺭﻯ ﺃﻥ ﺍﻟﻠﻔﻅ ﻴﺼﻭﺭ ﺤﺎﻟﺔ ﻫﻼﻜﻬﻡ ﻭﻋﺫﺍﺒﻬﻡ ﻭﺸﺩﺓ ﺩﻤﺎﺭﻫﻡ)) :ﻓﺎﻟﻘﺼﻡ ﺃﺸﺩ ﺤﺭﻜـﺎﺕ
ﺍﻟﻘﻁﻊ ﺍﻟﺤﺎﺴﻡ ،ﻭﺠﺭﺴﻬﺎ ﺍﻟﻠﻔﻅﻲ ﻴﺼﻭﺭ ﻤﻌﻨﺎﻫﺎ ،ﻭﻴﻠﻘﻲ ﻅل ﺍﻟﺸﺩﺓ ﻭﺍﻟﻌﻨﻑ ﻭﺍﻟﺘﺤﻁﻴﻡ ﻭﺍﻟﻘـﻀﺎﺀ
ﺍﻟﺤﺎﺴﻡ ﻋﻠﻰ ﺍﻟﻘﺭﻯ ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﻅﺎﻟﻤﺔ ﻓﺈﺫﺍ ﻫﻲ ﻤﺩﻤﺭﺓ ﻤﺤﻁﻤﺔ) ،ﻭﺃَ�ْـﺸﺄْ�َﺎ ﺑﻌـﺪﻫﺎ ﻗَﻮﻣـﺎً ﺁﺧـﺮِﻳﻦ ،(ﻭﻫـﻭ
ﻋﻨﺩ ﺍﻟﻘﺼﻡ ﻴﻭﻗﻊ ﺍﻟﻔﻌل ﻋﻠﻰ ﺍﻟﻘﺭﻯ ﻟﻴﺸﻤل ﻤﺎ ﻓﻴﻬﺎ ﻭﻤﻥ ﻓﻴﻬﺎ ،ﻭﻋﻨﺩ ﺍﻹﻨﺸﺎﺀ ﻴﻭﻗﻊ ﺍﻟﻔﻌـل ﻋﻠـﻰ
ﺍﻟﺫﻴﻥ ﻴﻨﺸﺌﻭﻥ ﻭﻴﻌﻴﺩﻭﻥ ﺇﻨﺸﺎﺀ ﺍﻟﻘﺭﻯ ،ﻭﻫﺫﻩ ﺤﻘﻴﻘﺔ ﻓﻲ ﺫﺍﺘﻬﺎ ،ﻓﺎﻟﺩﻤﺎﺭ ﻴﺤـل ﺒﺎﻟـﺩﻴﺎﺭ ﻭﺍﻟـﺩﻴﺎﺭ،
ﻭﺍﻹﻨﺸﺎﺀ ﻴﺒﺩﺃ ﺒﺎﻟﺩﻴﺎﺭﻴﻥ ﻓﻴﻌﻴﺩﻭﻥ ﺇﻨﺸﺎﺀ ﺍﻟﺩﻭﺭ ﻭﻟﻜﻥ ﻋﺭﺽ ﻫﺫﻩ ﺍﻟﺤﻘﻴﻘﺔ ﻓﻲ ﻫﺫﻩ ﺍﻟﺼﻭﺭﺓ ﻴﻀﺨﻡ
ﻋﻤﻠﻴﺔ ﺍﻟﻘﺼﻡ ﻭﺍﻟﺘﺩﻤﻴﺭ(().(2
ﻥ ﺍﻹﻴﺤﺎﺀ ﺍﻟﺫﻱ ﻴﺤﻤﻠﻪ ﻟﻔﻅ )ﻗﺼﻤﻨﺎ( ﻴﺩﻉ ﺍﻟﻤﺨﻴﻠﺔ ﺘﻔﺘﺵ ﻓﻲ ﺁﻓﺎﻗﻬﺎ ،ﻭﺘﻠﺞ ﻓﻲ ﻤﻨﻌﺭﺠﺎﺘﻬﺎ
ﺇ
ﻟﺘﻜﺸﻑ ﻋﻤﺎ ﻴﺤﻤﻠﻪ ﺍﻟﻠﻔﻅ ﻤﻥ ﺃﺴﺭﺍﺭ ﻭﻤﻌﺎﻥ ﺩﻗﻴﻘﺔ ،ﻓـ )ﻜﻡ( ﺍﻟﺘﻲ ﺍﺒﺘﺩﺃﺕ ﺒﻬﺎ ﺍﻵﻴـﺔ ﻭﺒـﺩﺍﺨﻠﻬﺎ
)ﻗﺼﻤﻨﺎ( ﺘﻭﺤﻲ ﺒﻨﻤﺎﺫﺝ ﺤﻴﺔ ﻤﺘﺤﺭﻜﺔ ،ﻗﺼﻤﻬﺎ ﺍﷲ ﻭﺃﻨﺸﺄ ﺒﻌﺩﻫﺎ ﻗﻭﻤﹰﺎ ﺁﺨﺭﻴﻥ ،ﻭﺃﻥ ﻤﻥ ﻴﻨﺤـﺭﻑ
ﻋﻥ ﻜﻠﻤﺔ ﺍﷲ ﻻ ﻴﻀﺭ ﺍﷲ ﺸﻴﺌﺎﹰ ،ﺒل ﻴﻀﺭ ﻨﻔﺴﻪ ﻭﺤﺩﻩ ،ﻭﺃﻥ ﺍﷲ ﻫﻭ ﻏﻨﻲ ﻋﻨﻪ).(3
ﻭﻫﺫﺍ ﺍﻟﻤﻭﻗﻑ ﺍﻟﻤﺘﻌﻨﹼﺕ ﻷﺼﺤﺎﺏ ﺍﻟﻘﺭﻯ ﺴ ﻭﻍ ﺴﻴﺎﻕ ﺍﻟﻘﻭﺓ ﻭﺍﻟﻌﻨﻑ ﻟﻤﻭﺍﻀﻊ ﺫﻜﺭﻫﻡ ﺒﻐﻴﺭ
ﻤﻀﺎﻑ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ،ﻓﺠﻤﺎﻟﻴﺔ ﺍﻨﺘﻘﺎﺀ ﺍﻟﻤﻔﺭﺩﺓ ﻤﺘﻤﺔ ﻷﺴﻠﻭﺏ ﺍﻟﻨﻅﻡ ،ﻓﻬﻲ ﺘﺄﺘﻲ ﻟﺘﺅﺩﻱ ﻤﻌﻨﻰ
ﻓﻲ ﺍﻟﺴﻴﺎﻕ ﻭﺘﺅﺩﻱ ﺘﻨﺎﺴﺒﹰﺎ ﻓﻲ ﺍﻹﻴﻘﺎﻉ )) :ﻓﺎﻹﻴﻘﺎﻉ ﺍﻟﺘﻲ ﺘﺤﺩﺜﻪ )ﻜﻡ( ﺒﺠﺭﺴﻬﺎ ﺍﻟﺫﻱ ﻴﻐﻠﻕ ﺍﻟﺸﻔﺘﻴﻥ،
ﻴﻭﺤﻲ ﺒﺼ ﺩ ﺍﻟﻨﻔﺱ ﻭﻤﺒﺎﻏﺘﺘﻬﺎ ﺒﺄﺴﻠﻭﺏ ﻫﺎﺩﺉ ،ﻭﺇﻨﻬﺎ ﺘﻨﻔﺢ ﺒﺎﻻﺤﺘﻘﺎﺭ ﻭﺍﻟﻤﻬﺎﻨـﺔ ﻭﺍﻟﻼﻤﺒـﺎﻻﺓ ،ﻭﺃ
ﻥ
)ﻜﻡ( ﺘﺤﻤل ﻓﻲ ﺇﻴﻘﺎﻋﻬﺎ ﻨﻐﻤﺔ ﻤﺸﻭﺒﺔ ﺒﺎﻟﺩﻤﺩﻤﺔ ﻭﺍﻟﺯﻤﺠﺭﺓ(() .(4ﻓﺎﻹﻴﻘﺎﻉ ﻴـﺭﺘﺒﻁ ﺒـﺎﻟﻤﻌﻨﻰ ،ﻷﻥ
ﺍﻟﺨﺼﺎﺌﺹ ،112/1 :ﻴﻨﻅﺭ :ﻋﻼﻗﺔ ﺍﻟﺼﻭﺕ ﺒﺎﻟﻤﻌﻨﻰ ﻓﻲ ﺼﻴﻐﺔ ﺍﻟﻔﻌل ﺍﻟﺭﺒﺎﻋﻲ ﺍﻟﻤﻀﺎﻋﻑ )ﻓﻌﻠل( ﻓﻲ )(1
ﺍﻟﺘﻌﺒﻴﺭ ﺍﻟﻘﺭﺁﻨﻲ :ﺃ.ﻡ.ﺩ ﻓﺭﺍﺱ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ،ﺁﺩﺍﺏ ﺍﻟﺭﺍﻓﺩﻴﻥ ،ﻉ)1428 ، (48ﻫـ= 2007ﻡ.245 ،
ﻓﻲ ﻅﻼل ﺍﻟﻘﺭﺁﻥ :ﺴﻴﺩ ﻗﻁﺏ.2370/4 ، )(2
ﻴﻨﻅﺭ :ﺍﻹﻋﺠﺎﺯ ﺍﻟﻔﻨﻲ ﻓﻲ ﺍﻟﻘﺭﺁﻥ.99 ، )(3
ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ ،231 :ﻭﻴﻨﻅﺭ :ﺍﻟﺒﻨﻰ ﺍﻟﺼﻭﺘﻴﺔ ﻭﺍﻟﺼﺭﻓﻴﺔ ﻓﻲ ﺴﻭﺭ )ﻤﺤﻤﺩ ﻭﺍﻟﻔﺘﺢ ﻭﺍﻟﺤﺠﺭﺍﺕ( ﺩﺭﺍﺴﺔ )(4
ﺘﺤﻠﻴﻠﻴﺔ ،ﻓﺅﺍﺩ ﻋﻠﻲ ﺠﻼل ،ﺭﺴﺎﻟﺔ ﻤﺎﺠﺴﺘﻴﺭ ،ﺒﺈﺸﺭﺍﻑ :ﺃ.ﻡ.ﺩ ﻋﻤﺎﺩ ﻋﺒﺩ ﻴﺤﻴﻰ ،ﺠﺎﻤﻌﺔ ﺍﻟﻤﻭﺼل /ﻜﻠﻴﺔ
ﺍﻵﺩﺍﺏ 1428 ،ﻫـ= 2007ﻡ.93-89 ،
214
ﺍﺨﺘﻼﻑ ﺍﻟﻤﻌﻨﻰ ﻻﺨﺘﻼﻑ ﺍﻟﺤﺭﻭﻑ ﻭﺍﻟﺤﺭﻜﺎﺕ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ.
ﺍﻟﻤﻌﻨﻰ ﻴﺤﺩﺩﻩ ﺸﻜل ﺍﻟﻌﺒﺎﺭﺓ ﻭﺼﻴﻐﺘﻬﺎ ،ﻭﻤﻥ ﺍﻟﺸﻜل ﻭﺍﻟﺼﻴﻐﺔ ﻴﺘﻭﻟﺩ ﺍﻹﻴﻘﺎﻉ ﺍﻟـﺫﻱ ﻴﺤﻤـل ﻓـﻲ
ﺠﻭﻫﺭﻩ ﺍﻟﺼﻠﺔ ﺍﻟﻌﻤﻴﻘﺔ ﻟﻠﻤﻌﻨﻰ ،ﻭﻫﺫﺍ ﻤﺎ ﻴﻘﺘﻀﻴﻪ ﺍﻟﺘﺭﻜﻴﺏ ﻟﻐﺭﺽ ﺍﻟﺩﻻﻟﺔ ﻋﻠﻰ ﺍﻟﺘﻜﺜﻴﺭ ،ﻓﺎﻻﺴـﻡ
ﺍﻟﻨﻜﺭﺓ ﺍﻟﻤﺠﺭﻭﺭ ﺒـ)ﻤﻥ( ﺍﺸﺘﺭﻙ ﻤﻊ )ﻜﻡ( ﻟﻠﺩﻻﻟﺔ ﻋﻠﻰ ﺍﻟﻤﻌﻨﻰ.
ﻭﻗﺩ ﻗﺎل ﺍﺒﻥ ﺍﻷﺜﻴﺭ "ﻭﻤﻥ ﻋﺠﻴﺏ ﺫﻟﻙ ﺃﻨﱠﻙ ﺘﺭﻯ ﻟﻔﻅﺘﻴﻥ ﺘـﺩﻻﻥ ﻋﻠـﻰ ﻤﻌﻨـﻰ ﻭﺍﺤـﺩ،
ﻥ ﺍﺴﺘﻌﻤﺎل ﻫﺫﻩ
ﺴﺤ
ﻻ ﺃﻨﱠﻪ ﻻ ﻴ
ﻭﻜﻼﻫﻤﺎ ﺤﺴﻥ ﻓﻲ ﺍﻻﺴﺘﻌﻤﺎل ﻭﻫﻤﺎ ﻋﻠﻰ ﻭﺯﻥ ﻭﺍﺤﺩ ﻭﻋﺩﺓ ﻭﺍﺤﺩ ﺇ ﱠ
ﻕ
ﻥﺩﱠ
ﻻ ﻤ
ﻕ ﺒﻴﻨﻬﻤﺎ ﻓﻲ ﻤﻭﻀﻊ ﺍﻟﺴﺒﻙ ،ﻭﻫﺫﺍ ﻻ ﻴﺩﺭﻜﻪ ﺇ ﱠ
ل ﻤﻭﻀﻊ ﺘﺴﺘﻌﻤل ﻓﻴﻪ ﻫﺫﻩ ﺒل ﻴﻔﺭ ﹸ
ﻓﻲ ﹸﻜ ّ
ل ﻨﻅﺭﻩ").(1
ﻓﻬﻤﻪ ﻭﺠ ّ
ﻭﺃﻜﱠﺩ ﺍﺒﻥ ﺠﻨﻲ ﺃ
ﻥ ﻫﺫﺍ ﺍﻻﺨﺘﻼﻑ ﻓﻲ ﺍﻟﺤﺭﻭﻑ ﺃﻭ ﺍﻟﺤﺭﻜﺎﺕ ﻜﺎﻥ ﻤﻘﺼﻭﺩﹰﺍ ﻟﺩﻯ ﺍﻟﻌـﺭﺏ
ﻥ ﺫﻟﻙ ﻴﻨﺎﻓﻲ ﻤﺎ ﺩﻟﺕ ﻋﻠﻴﻪ ﻤﻥ ﺤﻜﻤـﺔ
ﺍﻟﻘﺩﺍﻤﻰ ،ﻭﺍﻨﺒﺭﻯ ﺒﺎﻟﺭﺩ ﻋﻠﻰ ﻤﻥ ﺃﻨﻜﺭ ﺍﻟﻘﺼﺩﻴﺔ ﻋﻨﺩﻫﻡ ﻷ
ﺍﻟﻌﺭﺏ ﺍﻟﺘﻲ ﺘﺸﻬﺩ ﺒﻬﺎ ﺍﻟﻌﻘﻭل.
ﻥ ﻫﺫﺍ ﺍﻻﺨﺘﻼﻑ ﻓﻲ ﺍﺨﺘﻴﺎﺭ ﺍﻟﺤﺭﻭﻑ ﻭﺍﻟﺤﺭﻜﺎﺕ ﺠﺎﺀ ﻟﻠﺩﻻﻟﺔ ﻋﻠﻰ ﺍﻟﻤﺭﺍﺩ ﻤﻥ ﺍﻟﻤﻌﻨﻰ
ﻭﺇ
ﻻ ﺤﺭﻓـﹰﺎ ﻭﺍﺤـﺩﹰﺍ ﻤﺨﺘﻠﻔـﹰﺎ
ﺍﻟﻤﻘﺼﻭﺩ ﻭﺍﻟﻤﻁﻠﻭﺏ ،ﻟﺫﻟﻙ ﻨﺠﺩ ﺃﻟﻔﺎﻅﹰﺎ ﻤﺸﺘﺭﻜﺔ ﻓﻲ ﺠﻤﻴﻊ ﺍﻟﺤﺭﻭﻑ ﺇ ﱠ
ﻴﺨﺘﻠﻑ ﻓﻴﻪ ﻤﺩﻟﻭﻻ ﺍﻟﻜﻠﻤﺘﻴﻥ ﺃﺤﺩﻫﻤﺎ ﻋﻥ ﺍﻵﺨﺭ ﺒﻌﺽ ﺍﻻﺨﺘﻼﻑ ﻤﻊ ﺒﻘﺎﺀ ﺍﻟﻤﻌﻨﻰ ﺍﻟﻌﺎﻡ ﻤـﺸﺘﺭﻜﹰﺎ
ﻥ ﻫﻨﺎﻙ ﺍﺨﺘﻼﻓﹰﺎ ﻴﺨﺘﺹ ﺒﻪ ﻜل ﻟﻔﻅ ﻋﻥ ﺍﻵﺨﺭ ﻤﻊ ﺍﺸﺘﺭﺍﻜﻬﻤﺎ ﺒﺎﻟﻤﻌﻨﻰ ﺍﻟﻌﺎﻡ ،ﻭﻫـﺫﺍ
ﻻﺃ
ﻓﻴﻬﻤﺎ ،ﺇ ﱠ
ﻫﻭ ﺍﻟﺫﻱ ﻴﻤﻴﺯ ﺒﻴﻥ ﺍﻷﻟﻔﺎﻅ ﻭﺍﺨﺘﻼﻓﻬﺎ).(2
ﻭﻗﺩ ﺤﺭﺹ ﺍﺒﻥ ﺠﻨﻲ ﻋﻠﻰ ﺍﻹﺸﺎﺭﺓ ﺇﻟﻰ ﻫﺫﺍ ﺍﻻﺨﺘﻼﻑ ﻓﻲ ﺍﻟﺴﻴﺎﻕ ﺍﻟﻘﺭﺁﻨﻲ ،ﺒل ﻗﺎل ﻓﻴﻪ
ﻭﻫﻭ ﻴﺘﺤﺩﺙ ﻋﻥ ﺍﻟﻘﺒﺹ ﻭﺍﻟﻘﺒﺽ "ﻭﻟﻌﻠﻨﺎ ﻟﻭ ﺠﻤﻌﻨﺎ ﻤﻥ ﻫﺫﺍ ﺍﻟﻀﺭﺏ ﻤﺎ ﻤ ﺭ ﺒﻨﺎ ﻤﻨﻪ ﻟﻜﺎﻥ ﺃﻜﺜـﺭ
ﻤﻥ ﺃﻟﻑ ﻤﻭﻀﻊ ﻫﺫﺍ ﻤﻊ ﺃﻨﻨﺎ ﻻ ﻨﺘﻁﻠﺒﻪ ،ﻭﻻ ﻨﺘﻘﺭﻯ ﻤﻭﺍﻀﻌﻪ ﻓﻜﻴﻑ ﻟﻭ ﻗﺼﺩﻨﺎ ﻭﺍﻨﺘﺤﻴﻨـﺎ ﻭﺠﻬـﻪ
ﻭﺤﺭﺍﻩ") .(3ﻓﺎﻷﻭل ﻴﻜﻭﻥ ﺒﺄﻁﺭﺍﻑ ﺍﻷﺼﺎﺒﻊ ،ﻭﺍﻟﺜﺎﻨﻲ ﻷﺨﺫ ﺍﻟﻜﻑ ﻜﻠﻬﺎ) .(4ﻓﺎﻟﻘﺒﺽ ﺠﻤـﻊ ﺍﻟﻜـﻑ
ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﻭﻤﻥ ﺫﻟﻙ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ} :ﻗَـﺎﻝَ ﺑـﺼﺮﺕ ﺑِﻤـﺎ ﻟَـﻢ ﻳﺒـﺼﺮﻭﺍ ﺑِـﻪِ ﻓَﻘَﺒـﻀْﺖ ﻗَﺒـﻀَﺔً ﻣـﻦ ﺃَﺛَـﺮِ ﺍﻟﺮﺳـﻮﻝِ ﻓَﻨﺒـﺬْﺗُﻬﺎ
ﻭﻛَﺬَﻟِﻚ ﺳﻮﻟَﺖ ﻟِﻲ �َﻔْﺴِﻲ{ ]ﻁﻪ [96/ﻭﻫﻭ ﻤﺼﺩﺭ ﺒﻤﻌﻨﻰ ﺍﻟﻤﻔﻌﻭل ،ﻭﻀﺩ ﺍﻟﻘﺒﺽ :ﺍﻟﺒﺴﻁ).(5
ﻥ
ﻓ ﹸﻜلﱡ ﻟﻔﻅ ﻴﺨﺘﻠﻑ ﻋﻥ ﻤﻘﺎﺒﻠﻪ ﻓﻲ ﻤﻌﻨﻰ ﻴﻜﻤﻥ ﺘﺤﺕ ﻤﻌﻨﺎﻫﻤﺎ ﺍﻟﻌﺎﻡ ،ﻭﺃ ﱠﻨﻪ ﻤﻥ ﺍﻟﻤﺤـﺎل ﺃ
ﺘﻜﻭﻥ ﻫﺫﻩ ﺍﻷﻟﻔﺎﻅ ﺍﻟﺘﻲ ﺍﺨﺘﻠﻔﺕ ﻓﻲ ﺃﺼﻭﺍﺘﻬﺎ ﺒﻌﺽ ﺤﺭﻭﻓﻬﺎ ﻟﺘـﺅﺩﻱ ﺍﻟﻤﻌـﺎﻨﻲ ﺍﻟﻤﻭﺍﻓﻘـﺔ ﻟﺘﻠـﻙ
ﺍﻷﺼﻭﺍﺕ ﻗﺩ ﺨﺭﺝ ﻟﻔﻅﻬﺎ ﺇﻟﻰ ﺍﻟﻭﺠﻭﺩ ،ﻭﺍﻁﺭﺩ ﻓﻲ ﺍﻻﺴﺘﻌﻤﺎل ﻤﻥ ﻏﻴﺭ ﻗﺼﺩ ﻗﺎﺼﺩ ﺤﻜﻴﻡ ﺇﻟﻴـﻪ،
ﻭﺇﺭﺍﺩﺓ ﻤﺭﻴﺩ ﻋﺎﺩل ﻟﻪ).(6
) (1ﺍﻟﻤﺜل ﺍﻟﺴﺎﺌﺭ ﻓﻲ ﺃﺩﺏ ﺍﻟﻜﺎﺘﺏ ﻭﺍﻟﺸﺎﻋﺭ :ﻀﻴﺎﺀ ﺍﻟﺩﻴﻥ ﺒﻥ ﺍﻷﺜﻴﺭ .150 /1 ،
) (2ﻴﻨﻅﺭ :ﺍﻟﺨﺼﺎﺌﺹ .164 – 158 /2 ،
) (3ﺍﻟﻤﺤﺘﺴﺏ :ﺃﺒﻭ ﺍﻟﻔﺘﺢ ﻋﺜﻤﺎﻥ ﺒﻥ ﺠﻨﻲ .56 -55 /2 ،
) (4ﺍﺘﻔﺎﻕ ﺍﻟﻤﺒﺎﻨﻲ ﻭﺍﻓﺘﺭﺍﻕ ﺍﻟﻤﻌﺎﻨﻲ.98 :
) (5ﺘﺤﺭﻴﺭ ﺍﻟﻤﻌﻨﻰ ﺍﻟﺴﺩﻴﺩ ﻭﺘﻨﻭﻴﺭ ﺍﻟﻌﻘل ﺍﻟﺠﺩﻴﺩ ﺍﻟﻤﺴﻤﻰ )ﺍﻟﺘﺤﺭﻴﺭ ﻭﺍﻟﺘﻨﻭﻴﺭ( :ﺍﺒﻥ ﻋﺎﺸﻭﺭ.173/16 ،
) (6ﻴﻨﻅﺭ :ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻠﻬﺠﻴﺔ ﻭﺍﻟﺼﻭﺘﻴﺔ ﻋﻨﺩ ﺍﺒﻥ ﺠﻨﻲ.278 ،
215
ﺩ .ﺤﺎﺯﻡ ﺫﻨﻭﻥ ﺇﺴﻤﺎﻋﻴل
216
ﺍﺨﺘﻼﻑ ﺍﻟﻤﻌﻨﻰ ﻻﺨﺘﻼﻑ ﺍﻟﺤﺭﻭﻑ ﻭﺍﻟﺤﺭﻜﺎﺕ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ.
ﺍﻟﻬﺯ ،ﻷﻨﱠﻙ ﻗﺩ ﺘﻬﺯ ﻤﺎ ﻻ ﺒﺎل ﻟﻪ ،ﻜﺎﻟﺠﺫﻉ ﻭﺴﺎﻕ ﺍﻟﺸﺠﺭﺓ ﻭﻨﺤﻭ ﺫﻟﻙ") ،(1ﻗﺎل ﺘﻌﺎﻟﻰ} :ﻭﻫﺰﻱ ﺇِﻟَﻴـﻚِ
ﺑِﺠِﺬْﻉِ ﺍﻟﻨﺨْﻠَﺔِ ﺗُﺴﺎﻗِﻂْ ﻋﻠَﻴﻚِ ﺭﻃَﺒﺎً ﺟﻨِﻴـﺎً {]ﻤﺭﻴﻡ [25/ﻭﺍﻻﻫﺘﺯﺍﺯ ﻜﺫﻟﻙ ﺘﺠﺩﻩ ﻓﻲ ﺤﺭﻜﺔ ﺍﻟﻤﺎﺩﻴﺎﺕ ﺒﻨﻔـﺴﻬﺎ
ﻷﻨﱠﻪ ﻻﺯﻡ ،ﻭﻗﺎل ﺘﻌﺎﻟﻰ } :ﻭﺗَﺮﻯ ﺍﻟْﺄَﺭﺽ ﻫﺎﻣِﺪﺓ ﻓَﺈِﺫَﺍ ﺃَ�ﺰﻟْﻨﺎ ﻋﻠَﻴﻬﺎ ﺍﻟْﻤﺎﺀ ﺍﻫﺘَﺰﺕ ﻭﺭﺑﺖ ﻭﺃَ�ﺒﺘَـﺖ ﻣِـﻦ ﻛُـﻞﱢ ﺯَﻭﺝٍ ﺑﻬِـﻴﺞٍ
{]ﺍﻟﺤﺞ [5/ﻭﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ} :ﻭﻣِﻦ ﺁﻳﺎﺗِـﻪِ ﺃَ�ﱠـﻚ ﺗَـﺮﻯ ﺍﻟْـﺄَﺭﺽ ﺧﺎﺷِـﻌﺔً ﻓَـﺈِﺫَﺍ ﺃَ�ﺰﻟْﻨـﺎ ﻋﻠَﻴﻬـﺎ ﺍﻟْﻤـﺎﺀ ﺍﻫﺘَـﺰﺕ ﻭﺭﺑـﺖ ﺇِﻥ ﺍﻟﱠـﺬِﻱ
ﻋﻠَﻘَﺔٍ ﺛُﻢ ﻣِﻦ ﻣﻀْﻐَﺔٍ ﻣﺨَﻠﱠﻘَﺔٍ ﻭﻏَﻴﺮِ ﻣﺨَﻠﱠﻘَﺔٍ ﻟﱢﻨﺒﻴﻦ ﻟَﻜُﻢ ﻭُ�ﻘِﺮ ﻓِﻲ ﺍﻟْﺄَﺭﺣﺎﻡِ ﻣﺎ �َﺸﺎﺀ ﺇِﻟَﻰ ﺃَﺟﻞٍ ﻣﺴﻤﻰ ﺛُﻢُ� ﺨْﺮِﺟﻜُﻢ ﻃِﻔْﻼ
) (1ﺍﻟﺨﺼﺎﺌﺹ ، 499 /1 :ﻴﻨﻅﺭ :ﺍﻷﻟﻔﺎﻅ ﺍﻟﻘﺭﺁﻨﻴﺔ ﺍﻟﻤﺘﻘﺎﺭﺒﺔ ﺼﻭﺘﹰﺎ ﻭﻤﻌﻨﻰ ﺩﺭﺱ ﺩﻻﻟﻲ ﻟﻤﺎ ﺍﺨﺘﻠﻑ ﻤﻨﻬﺎ ﻓﻲ
ﺃﺤﺩ ﺍﻷﺼﻠﻴﻥ ﺍﻷﻭل ﻭﺍﻟﺜﺎﻨﻲ ،ﺩ .ﻋﻤﺎﺩ ﻋﻨﺩ ﻴﺤﻴﻰ ،ﺁﺩﺍﺏ ﺍﻟﺭﺍﻓﺩﻴﻥ ،ﻉ).259 ،1999 ، (32
) (2ﻴﻨﻅﺭ :ﺨﺼﺎﺌﺹ ﺍﻟﺤﺭﻭﻑ ﺍﻟﻌﺭﺒﻴﺔ ﻭﻤﻌﺎﻨﻴﻬﺎ .40 ،
) (3ﺍﺘﻔﺎﻕ ﺍﻟﻤﺒﺎﻨﻲ ﻭﺍﻓﺘﺭﺍﻕ ﺍﻟﻤﻌﺎﻨﻲ.99 :
217
ﺩ .ﺤﺎﺯﻡ ﺫﻨﻭﻥ ﺇﺴﻤﺎﻋﻴل
ﺛُﻢ ﻟِﺘَﺒﻠُﻐُﻮﺍ ﺃَﺷﺪﻛُﻢ ﻭﻣِﻨﻜُﻢ ﻣﻦ ﻳﺘَﻮﻓﱠﻰ ﻭﻣِﻨﻜُﻢ ﻣﻦ ﻳﺮﺩ ﺇِﻟَﻰ ﺃَﺭﺫَﻝِ ﺍﻟْﻌﻤﺮِ ﻟِﻜَﻴﻠَﺎ ﻳﻌﻠَﻢ ﻣِﻦ ﺑﻌﺪِ ﻋِﻠْﻢٍ ﺷﻴﺌﺎً ﻭﺗَﺮﻯ
ﺍﻟْﺄَﺭﺽ ﻫﺎﻣِﺪﺓ ﻓَﺈِﺫَﺍ ﺃَ�ﺰﻟْﻨﺎ ﻋﻠَﻴﻬﺎ ﺍﻟْﻤﺎﺀ ﺍﻫﺘَﺰﺕ ﻭﺭﺑﺖ ﻭﺃَ�ﺒﺘَﺖ ﻣِﻦ ﻛُ ﱢﻞ ﺯَﻭﺝٍ ﺑﻬِﻴﺞٍ {]ﺍﻟﺤﺞ [5/ﻭﺍﻟﻬﻤﻭﺩ ﺩﺭﺠﺔ ﺒﻴﻥ
ﺍﻟﺤﻴﺎﺓ ﻭﺍﻟﻤﻭﺕ ،ﻭﻫﻜﺫﺍ ﺘﻜﻭﻥ ﺍﻷﺭﺽ ﻗﺒل ﺍﻟﻤﺎﺀ ،ﻭﻫﻭ ﺍﻟﻌﻨﺼﺭ ﺍﻷﺼﻴل ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﻭﺍﻷﺤﻴﺎﺀ ،ﻓﺈﺫﺍ
ﻨﺯل ﻋﻠﻴﻬﺎ ﺍﻟﻤﺎﺀ )ﺍﻫﺘَـﺰﺕ ﻭﺭﺑـﺖ (ﻭﻫﻲ ﺤﺭﻜﺔ ﻋﺠﻴﺒﺔ ﺴﺠﻠﻬﺎ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜـﺭﻴﻡ ﻗﺒـل ﺃﻥ ﺘـﺴﺠﻠﻬﺎ
ﺍﻟﻤﻼﺤﻅﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺒﻤﺌﺎﺕ ﺍﻷﻋﻭﺍﻡ ،ﻓﺎﻟﺘﺭﺒﺔ ﺍﻟﺠﺎﻓﺔ ﺤﻴﻥ ﻴﻨﺯل ﻋﻠﻴﻬﺎ ﺍﻟﻤﺎﺀ ﺘﺘﺤﺭﻙ ﺤﺭﻜﺔ ﺍﻫﺘـﺯﺍﺯ
ﻭﻫﻲ ﺘﺘﺸﺭﺏ ﺍﻟﻤﺎﺀ ﻭﺘﻨﺘﻔﺦ ﻓﺘﺭﺒﻭ ﺜﻡ ﺘﺘﻔﺘﺢ ﺒﺎﻟﺤﻴﺎﺓ ﻋﻥ ﺍﻟﻨﺒﺎﺕ }ﻣِﻦ ﻛُـﻞﱢ ﺯَﻭﺝٍ ﺑﻬِـﻴﺞٍ { ﻭﻫل ﺃﺒﻬـﺞ
ﻤﻥ ﺍﻟﺤﻴﺎﺓ ﻭﻫﻲ ﺘﺘﻔﺘﺢ ﺒﻌﺩ ﺍﻟﻜﻤﻭﻥ ﻭﺘﻨﺘﻔﺽ ﺒﻌﺩ ﺍﻟﻬﻤﻭﺩ.
ﺇﻨﱠﻬﺎ ﺴﺭﻋﺔ ﻓﻲ ﺍﻟﺘﺼﻭﻴﺭ ﻭﺩﻗﺔ ﻓﻲ ﺍﻟﺘﺨﻴﻴل ,ﻭﻴﺸﺨﺹ ﺍﻟﻤﺭﺀ ﺼﻭﺭﺘﻴﻥ:
ﺍﻷﻭﻟﻰ :ﺼﻭﺭﺓ ﺴﻜﻭﻥ ﻤﻁﺒﻕ ﻤﺠﺴﺩ.
ﻭﺍﻷﺨﺭﻯ :ﺼﻭﺭﺓ ﺤﺭﻜﺔ ﻭﺍﻫﺘﺯﺍﺯ ﻤﺠﺴﻤﺔ ﻭﻤﺘﺨﻴﻠﺔ ﻓﻲ ﺃﺒﻌﺎﺩﻫﺎ.
ﻥ ﻟﻡ ﻴﺭﺒﻜﻬـﺎ،
ﻨﻠﺤﻅ ﻓﻲ ﺍﻷﻟﻔﺎﻅ ﺍﻟﻤﺫﻜﻭﺭﺓ ﺁﻨﻔﹰﺎ ﺤﺭﻜﺔ ﻭﺠﺭﺴﹰﺎ ﻭﻭﻗﻌﹰﺎ ﺨﺎﺼﹰﺎ ﻴﻬ ﺯ ﺍﻟﻨﹼﻔﺱ ﺇ
ﻥ ﻨﻁﻕ ﺍﻟﻔﻌل )ﺍﻫﺘﺯﺕ( ﻴﺤﺩﺙ ﻀﻐﻁﹰﺎ ﻓﻲ ﻁﺭﻑ ﺍﻟﺤﻨﻙ ﺍﻷﻋﻠﻰ ،ﻭﻜﺄﻨﱠﻪ ﻓـﻲ ﻁﺭﻴﻘـﻪ ﺇﻟـﻰ
ﻭﺇ
ﻥ ﻗﻭﺓ ﺍﻟﺤﺭﻜﺔ ﺍﻟﺘﻲ ﺘﺸﻌﻬﺎ ﺍﻷﻟﻔﺎﻅ ﺍﻟﻘﺭﺁﻨﻴﺔ ﺘﺒﺩﻉ ﻓﻲ ﺍﻟﺘﺼﻭﻴﺭ ﻟﺘﺤﻴل ﺍﻟﺼﻭﺭﺓ ﺇﻟـﻰ
ﺍﻻﻨﺯﻻﻕ ،ﻭﺇ
ﺤﻘﻴﻘﺔ ﻤﺘﺤﺭﻜﺔ ،ﻭﺘﺩﻉ ﺍﻟﻤﺨﻴﻠﺔ ﺘﺘﻴﻪ).(1
ﻭﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ} :ﻓَﻤﺎ ﺯَﺍﻟَﺖ ﺗﱢﻠْﻚ ﺩﻋﻮﺍﻫﻢ ﺣﺘﱠـﻰ ﺟﻌﻠْﻨـﺎﻫﻢ ﺣـﺼِﻴﺪﺍً ﺧﺎﻣِـﺪِﻳﻦ]{ ﺍﻷﻨﺒﻴﺎﺀ [15/ﻴﻘﺎل :ﺨﻤﺩﺕ
ﺍﻟﻨﺎﺭ ﻭﻫﻤﺩﺕ ،ﻜل ﻤﻨﻬﻤﺎ ﻤﻥ ﺒﺎﺏ ﺩﺨل ﻟﻜﻥ ﺍﻷﻭل ﻋﺒﺎﺭﺓ ﻋﻥ ﺴﻜﻭﻥ ﻟﻬﺒﻬﺎ ﻤـﻊ ﺒﻘـﺎﺀ ﺍﻟﺠﻤـﺭ
ﻭﺍﻟﺜﺎﻨﻲ ﻋﺒﺎﺭﺓ ﻋﻥ ﺫﻫﺎﺒﻬﺎ ﺒﺎﻟﻜﻠﻴﺔ) .(2ﻓﻘﺩ ﺸﺒﻬﻬﻡ ﺒﻌﺩ ﺤﻠﻭل ﺍﻟﻌﺫﺍﺏ ﺒﻬـﻡ ﺒﺎﻟﺤـﺼﻴﺩ ﺃﻭ ﹰ
ﻻ ﻭﻫـﻭ
ﺍﻟﺯﺭﻉ ﺍﻟﻤﺤﺼﻭﺩ ،ﻭﻭﺠﻪ ﺍﻟﺸﺒﻪ ﺒﻴﻥ ﺍﻟﻤﺸﺒﻪ ﻭﺍﻟﻤﺸﺒﻪ ﺒﻪ ﻫﻭ ﺍﻻﺴﺘﺌﺼﺎل ﻤﻥ ﺍﻟﻤﻨﺎﺒﺕ ،ﺜﻡ ﺸـﺒﻬﻬﻡ
ﺜﺎﻨﻴﹰﺎ ﺒﺎﻟﻨﺎﺭ ﺍﻟﻤﻨﻁﻔﺌﺔ ﻭﻟﻡ ﻴﺒﻕ ﻤﻨﻬﺎ ﺇﻻ ﺠﻤﺭ ﻤﻨﻁﻔﺊ ﻻ ﻨﻔﻊ ﻓﻴﻪ ﻭﻻ ﻗﺎﺒﻠﻴﺔ ﻟﺸﻲﺀ ﻤﻥ ﺍﻟﻨﻔﻊ ﻤﻨـﻪ،
ﻓﻼ ﺘﺭﻯ ﺇﻻ ﺃﺸﻼﺀ ﻤﺘﻨﺎﺜﺭﺓ ﻭﺃﺠﺯﺍﺀ ﻤﺘﻔﺭﻗﺔ ﻗﺩ ﺘﻤﺩﺩﺕ ﻭﻗﺩ ﺭﺍﻥ ﻋﻠﻴﻬﺎ ﺍﻟﺒﻠﻰ).(3
ﻭﻤﻥ ﺫﻟﻙ ﻗﻭﻟﻬﻡ :ﺍﻟﻨﻀﺢ ﻟﻠﻤﺎﺀ ﻭﻨﺤﻭﻩ ،ﻭﺍﻟﻨﻀﺦ ﺃﻗﻭﻯ ﻤﻥ ﺍﻟﻨﻀﺢ ،ﻗـﺎل ﺍﷲ ﺴـﺒﺤﺎﻨﻪ
ﻭﺘﻌﺎﻟﻰ} :ﻓِﻴﻬِﻤـﺎ ﻋﻴﻨـﺎﻥِ �َـﻀﱠﺎﺧﺘَﺎﻥِ { ]ﺍﻟﺭﺤﻤﻥ [66/ﻓﺠﻌﻠﻭﺍ ﺍﻟﺤﺎﺀ-ﻟﺭﻗﺘﻬﺎ -ﻟﻠﻤﺎﺀ ﺍﻟﻀﻌﻴﻑ ،ﻭﺍﻟﺨﺎ ﺀ-
ﻟﻐﻠﻅﺘﻬﺎ -ﻟﻤﺎ ﻫﻭ ﺃﻗﻭﻯ ﻤﻨﻪ.
218
ﺍﺨﺘﻼﻑ ﺍﻟﻤﻌﻨﻰ ﻻﺨﺘﻼﻑ ﺍﻟﺤﺭﻭﻑ ﻭﺍﻟﺤﺭﻜﺎﺕ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ.
ﺇِﻥ ﺍﻟﱠﺬِﻱ ﺃَﺣﻴﺎﻫﺎ ﻟَﻤﺤﻴِﻲ ﺍﻟْﻤﻮﺗَﻰ ﺇِ�ﱠﻪ ﻋﻠَﻰ ﻛُـﻞﱢ ﺷـﻲﺀٍ ﻗَـﺪِﻳﺮ]{ﻓﺼﻠﺕ ،[39/ﻗﺎل ﺍﻟﻘﺭﻁﺒﻲ" :ﺨﺎﺸـﻌﺔ :ﻴﺎﺒـﺴﺔ
ﺠﺩﺒﺔ ،ﻫﺫﺍ ﻭﺼﻑ ﺍﻷﺭﺽ ﺒﺎﻟﺨﺸﻭﻉ ...ﻭﺍﻷﺭﺽ ﺍﻟﺨﺎﺸﻌﺔ ﺍﻟﻐﺒﺭﺍﺀ ﺍﻟﺘﻲ ﻻ ﺘﻨﺒﺕ ،ﻭﺒﻠﺩﺓ ﺨﺎﺸﻌﺔ:
ﺃﻱ ﻤﻐﺒﺭﺓ ﻻ ﻤﻨﺯل ﺒﻬﺎ") ،(2ﻭﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ} :ﻳﺎ �ِﺴﺎﺀ ﺍﻟﻨﺒِﻲ ﻟَﺴﺘُﻦ ﻛَﺄَﺣﺪٍ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﺇِﻥِ ﺍﺗﱠﻘَﻴﺘُﻦ ﻓَﻠَﺎ ﺗَﺨْﻀَﻌﻦ ﺑِﺎﻟْﻘَﻮﻝِ
219
ﺩ .ﺤﺎﺯﻡ ﺫﻨﻭﻥ ﺇﺴﻤﺎﻋﻴل
)(1
ﻁﺭﻴﻕ ﻟﻔﻅﻴﻥ )ﺍﻫﺘَـﺰﺕ ﻭﺭﺑـﺖ (ﺍﻷﻭﻟﻰ ﺒﻤﻌﻨﻰ"ﺍﺴﺘﺒﺸﺭﺕ ﺒﺎﻟﻤﻁﺭ ،ﻭﻴﻘـﺎل :ﺘﺤﺭﻜـﺕ ﺒﺎﻟﻨﺒـﺎﺕ"
)(3 )(2
ﻥ ﺍﻟﻨﺒـﺕ
ﺃﻱ :ﺍﺭﺘﻔﻌﺕ ﻷ ﻭﻗﺭﺉ ﻭﺭﺒﺄﺕ ﻭﺍﻟﺜﺎﻨﻴﺔ ﺒﻤﻌﻨﻰ "ﻜﺜﹸﺭ ﻨﺒﺎﺘﻬﺎ ﻭﻴﻘﺎل ﺍﻨﺘﻔﺨﺕ ﺒﻨﺒﺎﺘﻬﺎ"
ﻥ ﻴﻅﻬﺭ ﺍﺭﺘﻔﻌﺕ ﻟﻪ ﺍﻷﺭﺽ).(4
ﺇﺫﺍ ﻫ ﻡ ﺃ
ﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻴﺨﻠﻊ ﻋﻠﻰ ﺃﻟﻔﺎﻅﻪ ﺼﻔﺔ ﺍﻟﺤﻴﺎﺓ ﻓﺘﻨﺘﺯﻉ ﺇﺭﺍﺩﺓ ﺍﻟﺤﻴﺎﺓ ﻭﺘﺘﻘﻤﺹ ﻗـﺩﺭﺘﻬﺎ،
ﺇ
ﻓﺘﻜﺘﺴﻲ ﻟﻔﻅﺔ ﺍﻟﻤﺎﺀ ﻓﻲ ﺍﻵﻴﺔ ﻗﺩﺭﺓ ﻭﺇﺭﺍﺩﺓ ﻭﺍﻟﻤﺎﺀ ﺸﺭﺍﻴﻴﻥ ﺤﻴﺎﺓ ﺍﻷﺭﺽ ﻭﺘﻘﻭﻡ ﺒﻌﻤﻠﻴـﺔ ﺍﻹﺤﻴـﺎﺀ
ﺘﻌﺯﺯﻫﺎ ﺍﻟﻘﺩﺭﺓ ﺍﻹﻟﻬﻴﺔ ﻓﻲ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ} ﺃَ�ﺰﻟْﻨﺎ{ ﻓﻬﻲ ﺒﻤﺜﺎﺒﺔ ﺍﻹﺤﻴﺎﺀ).(5
)(6
ﻜﺎﻟﺨﻀﻭﻉ ﻓﻲ ﺘﻌﺒﻴﺭﻩ ﻋﻥ ﺍﻟﺫل ﻭﺍﻻﺴﺘﻜﺎﻨﺔ ،ﺒل ﺍﻟﺨﺸﻭﻉ ﻴﻜﻭﻥ ﻤـﻥ ﻓﻼ ﻴﻜﻭﻥ ﺘﻜﻠﻔﹰﺎ
ﺃﻋﻤﺎل ﺍﻟﻘﻠﻭﺏ ﻜﻘﻭﻟﻪ ﺘﻌﺎﻟﻰ} :ﺃﻟَﻢ ﻳﺄْﻥِ ﻟِﻠﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍ ﺃَﻥ ﺗَﺨْﺸﻊ ﻗُﻠُﻮﺑﻬﻢ ﻟِﺬِﻛْﺮِ ﺍﻟﻠﱠﻪِ ﻭﻣـﺎ �َـﺰﻝَ ﻣِـﻦ ﺍﻟْﺤـﻖ ﻭﻟَـﺎ ﻳﻜُﻮ�ُـﻮﺍ
ﻜﺘَﺎﺏ ﻣِﻦ ﻗَﺒﻞُ ﻓَﻄَﺎﻝَ ﻋﻠَﻴﻬِﻢ ﺍﻟْﺄَﻣﺪ ﻓَﻘَﺴﺖ ﻗُﻠُﻮﺑﻬﻢ ﻭﻛَـﺜِﲑ ﻣـﻨﻬﻢ ﻓَﺎﺳِـﻘُﻮﻥ]{ ﺍﻟﺤﺩﻴﺩ [16/ﻓﻴـﻪ
ﻛَﺎﻟﱠﺬِﻳﻦ ﺃُﻭﺗُﻮﺍ ﺍﻟْ ِ
ﺇﻨﻜﺎﺭ ﻤﺴﺘﻌﻤل ﻋﻥ ﻁﺭﻴﻕ ﺍﻻﺴﺘﻔﻬﺎﻡ ﻭﻫﻭ ﺇﻨﻜﺎ ﺭ ﻨﻔﻲ ﺍﻗﺘﺭﺍﺏ ﻭﻗﺕ ﻓﺎﻋل ﺍﻟﻔﻌل ،ﻭﺍﻟﻤﻘﺼﻭﺩ ﺃﻟـﻡ
ﻴﺤﻥ ﻟﻬﻡ ﺃﻥ ﺘﺘﺫﻟل ﻗﻠﻭﺒﻬﻡ ﻟﺫﻜﺭ ﺍﷲ ﻭﺘﺴﺘﻜﻴﻥ).(7
ﻨﻠﺤﻅ ﺍﺨﺘﻼﻑ ﺤﺭﻑ )ﺍﻟﺸﻴﻥ( ﻓﻲ ﺍﻷﻭﻟﻰ ﻤﻊ )ﺍﻟﻀﺎﺩ( ﻓﻲ ﺍﻟﺜﺎﻨﻴﺔ ﻭﻫﻤﺎ ﻤﺘﻘﺎﺭﺒﺎ ﺍﻟﻤﻌﻨﻰ،
)(9 )(8
ﻥ ﺍﻟﺨﻀﻭﻉ ﺃﻜﺜﺭ ﻤﺎ
ﻏﻴﺭ ﺃ ﻭﺍﻵﺨﺭ :ﺒﺎﻟﺘﻁﺎﻤﻥ ﻭﺍﻟﺘﻭﻀﻊ ﻓﺎﻷﻭل ﻴﻌﺒ ﺭ ﻋﻨﻪ ﺒﺎﻟﺴﻜﻭﻥ ﻭﺍﻟﺘﺫﻟل
ﻤﻥ ﺫﻟﻙ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ} :ﺇِﻥ )(10
ﻴﺴﺘﻌﻤل ﻓﻲ ﺍﻟﺒﺩﻥ ،ﻭﻫﻭ ﺍﻹﻗﺭﺍﺭ ﺒﺎﻻﺴﺘﺨﺫﺍﺀ ،ﺃﻱ :ﺍﻟﺘﺴﻠﻴﻡ ﻭﺍﻻﻨﻘﻴﺎﺩ
�ﱠﺸﺄْ �ُﻨﺰﻝْ ﻋﻠَﻴﻬِﻢ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺁﻳـﺔً ﻓَﻈَﻠﱠـﺖ ﺃَﻋﻨـﺎﻗُﻬﻢ ﻟَﻬـﺎ ﺧﺎﺿِـﻌِﲔ]{ ﺍﻟﺸﻌﺭﺍﺀ" [4/ﺃﻱ :ﹶﻓﺩﺍ ﻤ ﹾ
ﺕ ﺃﻋﻨﺎﻗﻬﻡ ﻤﻁﺄﻁﺌـ ﹰﺔ
ﻤﻨﺤﻨﻴ ﹰﺔ ﻟﻬﺎ ﺒﺴﺒﺏ ﺨﻭﻓﻬﻡ ﻤﻥ ﺍﻨﺘﻘﺎﻡ ﺭﺒﻬﻡ ﻤﻨﻬﻡ ،ﺤﺎﻟﺔ ﻜﻭﻨﻬﻡ ﻓﻲ ﻨﻔﻭﺴﻬﻡ ﻭﻗﻠﻭﺒﻬﻡ ﺨﺎﻀﻌﻴﻥ ﻟﺭﺒﻬﻡ
)(11
ﻭﻗﺎل ﺍﺒﻥ ﻋﺎﺸﻭﺭ "ﻭﺍﻟﺨـﻀﻭﻉ :ﺍﻟﺘﻁـﺎﻤﻥ ﻭﺍﻟﺘﻭﺍﻀـﻊ، ﺨﻭﻓﹰﺎ ﻤﻥ ﻋﺫﺍﺒﻪ ﻭﺠﺒﺭﻭﺕ ﺴﻠﻁﺎﻨﻪ"
ﻥ ﺍﻻﻨﻘﻴﺎﺩ ﻤﻥ ﺃﺴﺒﺎﺏ ﺍﻟﺨﻀﻭﻉ ،ﻭﺇﺴﻨﺎﺩ ﺍﻟﺨﻀﻭﻉ ﺇﻟﻰ ﺍﻷﻋﻨـﺎﻕ
ل ﻓﻲ ﺍﻻﻨﻘﻴﺎﺩ ﻤﺠﺎﺯﹰﺍ ﻷ
ﻭﻴﺴﺘﻌﻤ ُ
220
ﺍﺨﺘﻼﻑ ﺍﻟﻤﻌﻨﻰ ﻻﺨﺘﻼﻑ ﺍﻟﺤﺭﻭﻑ ﻭﺍﻟﺤﺭﻜﺎﺕ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ.
ﻤﺠﺎﺯ ﻋﻘﻠﻲ ،ﻭﻓﻴﻪ ﺘﻤﺜﻴل ﻟﺤﺎل ﺍﻟﻤﻨﻘﺎﺩﻴﻥ ﺍﻟﺨﺎﺌﻔﻴﻥ ﺍﻷﺫﹼﻟﺔ ﺒﺤﺎل ﺍﻟﺨﺎﻀـﻌﻴﻥ ﺍﻟـﺫﻴﻥ ﻴ ﹼﺘﻘـﻭﻥ ﺃﻥ
ﺘﹸﺼﻴﺒﻬﻡ ﻗﺎﺼﻤﺔ ﻋﻠﻰ ﺭﺅﻭﺴﻬﻡ ﻓﻬﻡ ﻴﻁﺄﻁﺅﻭﻥ ﺭﺅﻭﺴﻬﻡ ﻭﻴﻨﺤﻨﻭﻥ ﺍﺘﻘﺎﺀ ﺍﻟﻤﺼﻴﺒﺔ ﺍﻟﻨﺎﺯﻟﺔ ﺒﻬﻡ").(1
ﺍﻟﻠّﻪِ ﻭﺿُﺮِﺑﺖ ﻋﻠَﻴﻬِﻢ ﺍﻟْﻤﺴﻜَﻨﺔُ ﺫَﻟِﻚ ﺑِـﺄَ�ﱠﻬﻢ ﻛَـﺎ�ُﻮﺍْ ﻳﻜْﻔُـﺮﻭﻥ ﺑِﺂﻳـﺎﺕِ ﺍﻟﻠّـﻪِ ﻭﻳﻘْﺘُﻠُـﻮﻥ ﺍﻷَ�ﺒِﻴـﺎﺀ ﺑِﻐَﻴـﺮِ ﺣـﻖﱟ ﺫَﻟِـﻚِ ﺑﻤـﺎ ﻋـﺼﻮﺍ
ﻭﻛَـﺎ�ُﻮﺍْ ﻳﻌﺘَـﺪﻭﻥ]{ ﺁل ﻋﻤﺭﺍﻥ [112/ﻓﻴﺩل ﺴﻴﺎﻗﻪ ﻋﻠﻰ ﺍﻟﻌﺫﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ ،ﻭﻓﻴﻪ ﺸﺩﺓ ﻭﻏﻠﻅﺔ ﻋﻠـﻰ
ﷲ ﺃﻨﱠﻬـﻡ ﺒﻌـﺩ
ﻋﹶﻠﻡ ﺍ ُ
ﺨﻼﻑ ﺍﻟﺴﻴﺎﻕ ﺍﻟﺴﺎﺒﻕ ،ﺃﻱ :ﻟﻜﻨﹼﻬﻡ ﻴﻌﺘﺼﻤﻭﻥ ﺒﺤﺒل ﻤﻥ ﺍﷲ ﻭﺍﻟﺤﺒل ﺍﻟﻌﻬﺩ ،ﻓﺄ
ﻋﺯﻫﻡ ﻜﺎﻨﻭﺍ ﻓﻴﻪ ﻴﺒﻠﻐﻭﻥ ﻓﻲ ﺍﻟﺫﱢﻟﺔ ﻤﺎ ﻻ ﻴﺒﻠﻐﻪ ﺃﻫل ﻤﻜﺔ ،ﻭﻜﺎﻨﻭﺍ ﺫﻭﻱ ﻤﻨﻌﺔ ﻭﻴـﺴﺎﺭ ،ﻓـﺄﻋﻠﻡ ﺍﷲ
ﻥ ﻴﻌﺯﻭﺍ ﺒﺎﻟﺫﹼﻤﺔ ﺍﻟﺘﻲ ﻴﻌﻁﻭﻨﻬﺎ ﻓﻲ ﺍﻹﺴﻼﻡ ،ﻭﻤﺎ ﺒﻌﺩ ﺍﻻﺴـﺘﺜﻨﺎﺀ ﻟـﻴﺱ ﻤـﻥ
ﻻﺃ
ﺃﻨﱠﻬﻡ ﻴﺫﻟﻭﻥ ﺃﺒﺩﹰﺍ ﺇ ﱠ
ﻻ ﺃﻨﱠﻬﻡ ﻴﻌﺘﺼﻤﻭﻥ ﺒﺎﻟﻌﻬﺩ ﺇﺫﺍ ﺃﻋﻁﻭﻩ ،ﻟﺫﺍ ﺠﻌل ﺍﷲ ﺘﺒﺎﺭﻙ ﻭﺘﻌـﺎﻟﻰ ﻋﻘـﻭﺒﺘﻬﻡ
ﺍﻷﻭل ﺃﻨﱠﻬﻡ ﺃﺫﻻﺀ ﺇ ﱠ
ﻏﻠﻴﻅﺔ ﻓﻲ ﺍﻟﺩﻨﻴﺎ ﻟﺘﻐﻠﻴﻅ ﻤﺎ ﺍﺭﺘﻜﺒﻭﻩ ﻤﻥ ﺃﻓﻌﺎل ﺫﻤﻴﻤﺔ).(3
ل
ﻥ ﻜﺎﻨـﺕ ﺃﺜﻘـ ُ
ﻭﻗﺩ ﻴﻜﻭﻥ ﻤﻴﻠﻬﻡ ﺇﻟﻰ ﺍﻟﺤﺭﻜﺔ ﻤﻥ ﺩﻭﻥ ﻏﻴﺭﻫﺎ ﻁﻠﺒﹰﺎ ﻟﻠﻘﻭﺓ ،ﻓﺎﻟـﻀﻤﺔ ﻭﺇ
ل ﻋﻠﻰ ﺍﻟﻘﻭﺓ ﻓﻲ ﺍﻟﻜﻠﻤﺔ ﺃﻭ ﺍﻟﻠﻔﻅ.
ﺍﻟﺤﺭﻜﺎﺕ ﻓﺈﻨﱠﻬﺎ ﺃﻗﻭﻯ ﻤﻥ ﻏﻴﺭﻫﺎ ﻓﺤﻴﻨﻤﺎ ﺘﺄﺘﻲ ﺘﺩ ﱡ
ﻭﻫﺫﺍ ﻤﺎ ﻨﺤﻥ ﺒﺼﺩﺩﻩ ﻓﻲ ﻫﺫﺍ ﺍﻟﺒﺤﺙ ﻤﻥ ﺤﻴﺙ ﺘﻨﺎﻭﺏ ﺍﻟﺤﺭﻜﺎﺕ ﺍﻟﺘﻲ ﺘﺅﺩﻱ ﺇﻟﻰ ﺍﺨﺘﻼﻑ
ﺍﻟﻤﻌﻨﻰ ،ﻓﻴﻜﺴﺏ ﺫﻟﻙ ﺍﻻﺨﺘﻼﻑ ﹸﻜلﱠ ﻟﻔﻅ ﻤﻌﻨﻰ ﻴﺨﺘﻠﻑ ﺒﻪ ﻋﻥ ﺍﻵﺨﺭ ﻭﻤﻥ ﺫﻟﻙ ﻤﺎ ﺠﺎﺀ ﻓﻲ ﻗﻭﻟﻪ
221
ﺩ .ﺤﺎﺯﻡ ﺫﻨﻭﻥ ﺇﺴﻤﺎﻋﻴل
ﺘﻌﺎﻟﻰ} :ﻭﻗَﺎﻟُﻮﺍ ﺍﻟْﺤﻤﺪ ﻟِﻠﱠﻪِ ﺍﻟﱠﺬِﻱ ﺃَﺫْﻫﺐ ﻋﻨﺎ ﺍﻟْﺤﺰﻥ ﺇِﻥ ﺭﺑﻨـﺎ ﻟَﻐَﻔُـﻮﺭ ﺷـﻜُﻮﺭ]{ﻓﺎﻁﺭ ، [34/ﻭﻗﻭﻟـﻪ ﺘﻌـﺎﻟﻰ:
}ﻭﺗَﻮﻟﱠﻰ ﻋﻨﻬﻢ ﻭﻗَﺎﻝَ ﻳﺎ ﺃَﺳﻔَﻰ ﻋﻠَﻰ ﻳﻮﺳﻒ ﻭﺍﺑﻴﻀﱠﺖ ﻋﻴﻨﺎﻩ ﻣِﻦ ﺍﻟْﺤﺰﻥِ ﻓَﻬﻮ ﻛَﻈِﻴﻢ]{ﻴﻭﺴﻑ.[84/
ﻭﻤﻥ ﺍﻟﺩﻗﺔ ﺍﻟﺒﺎﻫﺭﺓ ﻓﻲ ﻫﺫﺍ ﺍﻻﺨﺘﻼﻑ ﺃ ﻥ ﻴﺨﺘﺎﺭ ﺍﻟﻔﺘﺢ ﻓﻲ ﻟﻔﻅ )ﺍﻟْﺤـﺰﻥ (ﻭﻴﻌﻠﻕ ﺍﻟﻌﻠـﻭﻱ
ﻋﻠﻰ ﺫﻟﻙ ﺒﻘﻭﻟﻪ :ﺇﻥ ﺴﻜﻭﻥ ﺍﻟﻭﺴﻁ ﺃﻋﺩل ﻤﻥ ﺘﺤﺭﻴﻜﻪ ،ﻭﻴﻘﻭل ﺴﻴﺩ ﻗﻁﺏ" :ﺍﻟﺠﻭ ﹸﻜﻠﹼﻪ ﻴﺴ ﺭ ﻭﺭﺍﺤﺔ
ﻥ( ﻻ
ﺤ ﺯ ُ
ﻭﻨﻌﻴﻡ ،ﻭﺍﻷﻟﻔﺎﻅ ﻤﺨﺘﺎﺭﺓ ﻟﺘﺘﺴﻕ ﺒﺠﺭﺴﻬﺎ ﻭﺇﻴﻘﺎﻋﻬﺎ ﻤﻊ ﻫﺫﺍ ﺍﻟﺠﻭ ﺍﻟﺤﺎﻨﻲ ﺍﻟﺭﺤﻴﻡ ،ﺤﺘﻰ )ﺍﻟ ُ
ﻥ ﻴﻘﺎل ﻟﻤﺎ ﺍﺭﺘﻔـﻊ ﻴﺘﻜﺄُ ﻋﻠﻴﻪ ﺒﺎﻟﺴﻜﻭﻥ ﺍﻟﺠﺎﺯﻡ ،ﺒل ﻴﻘﺎل) :ﺍﻟﺤﺯﻥ( ﺒﺎﻟﺘﺴﻬﻴل ﻭﺍﻟﺘﺨﻔﻴﻑ") .(1ﻓﺎﻟ
ﺤ ﺯ ُ
ﻼ ﻗﻴل :ﺤﺯﻡ).(2
ﻤﻥ ﺍﻷﺭﺽ ﻓﺈﺫﺍ ﺯﺍﺩ ﻗﻠﻴ ﹰ
ﻭﻗﺩ ﺃﺸﺎﺭ ﺍﻟﺭﺍﻓﻌﻲ ﺇﻟﻰ ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﺍﻟﻤﻌﻨﻰ ﻓﻲ ﺍﻟﻨﻔﺱ ،ﻭﺘﺠﻠﱢﻴﻪ ﻓﻲ ﺍﻟﺤﺭﻭﻑ ﻭﺍﻟﺤﺭﻜﺎﺕ،
ﻥ ﻫﺫﺍ ﺍﻻﻨﻔﻌﺎل ﺒﻁﺒﻴﻌﺘﻪ ﺇﻨﱠﻤﺎ
ﻥ ﻤﺎﺩﺓ ﺍﻟﺼﻭﺕ ﻫﻲ ﻤﻅﻬﺭ ﺍﻻﻨﻔﻌﺎل ﺍﻟﻨﻔﺴﻲ ،ﻭﺃ
ﺇﺫ ﻗﺎل" ﻟﻴﺱ ﻴﺨﻔﻰ ﺃ
ﻏﻨﹼﺔ ﺃﻭ ﻟﻴﻨﹰﺎ ﺃﻭ ﺸﺩﺓ ،ﻭﺒﻤﺎ ﻴﻬﻴـﺊ ﻟـﻪ ﻤـﻥ
ﻫﻭ ﺴﺒﺏ ﻓﻲ ﺘﻨﻭﻴﻊ ﺍﻟﺼﻭﺕ ﺒﻤﺎ ﻴﺨﺭﺠﻪ ﻓﻴﻪ ﻤﺩﹰﺍ ﺃﻭ ﹸ
ﺍﻟﺤﺭﻜﺎﺕ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻓﻲ ﺍﻀﻁﺭﺍﺒﻪ ﻭﺘﺘﺎﺒﻌﻪ ﻋﻠﻰ ﻤﻘﺎﺩﻴﺭ ﺘﹸﻨﺎﺴﺏ ﻤﺎ ﻓﻲ ﺍﻟﻨﻔﺱ ﻤﻥ ﺃُﺼﻭﻟﻬﺎ").(3
ﻭﻫﻜﺫﺍ ﻨﺭﻯ ﻋﻨﺎﻴﺔ ﺍﻟﻘﺩﺍﻤﻰ ﺒﺩﺭﺍﺴﺔ ﺃﺒﻨﻴﺔ ﺍﻟﻜﻠﻤﺎﺕ ﻓﻲ ﺘﺤﺩﻴﺩ ﺃﻭﺼﺎﻑ ﺍﻟﻜﻠﻤﺔ ﻤﻥ ﺤﻴـﺙ
ﻥ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻤﺒﻨﻴﺔ ﻋﻠﻰ ﺤﺭﻜﺎﺕ ﺨﻔﻴﻔﺔ ﺃﻜﺜﺭ ﺸﻴﻭﻋﹰﺎ ﻓﻲ ﺍﻻﺴﺘﻌﻤﺎل ﻤﻥ ﻏﻴﺭﻫﺎ،
ﺤﺭﻜﺎﺘﻬﺎ ،ﻭﻋﻨﺩﻫﻡ ﺇ
ﻥ ﺘﺘﻭﺍﻟﻰ ﻋﻠﻰ ﺍﻟﻜﻠﻤﺔ ﺤﺭﻜﺎﺕ ﺜﻘﻴﻠﺔ ﻭﻻ ﻴﺤﺩﺙ ﻓﻴﻬﺎ ﻜﺭﺍﻫﺔ
ﻥ ﻫﺫﺍ ﻻ ﻴﻤﻨﻊ –ﻓﻲ ﻤﻭﻀﻌﻪ -ﺃ
ﻏﻴﺭ ﺃ
ﻭﻻ ﺜﻘل.
ﻭﺍﻟﺤﺭﻜﺔ ﺴﻭﺍﺀ ﺃﻜﺎﻨﺕ ﻤﺼﺎﺤﺒﺔ ﻷﺤﺭﻑ ﺍﻟﻜﻠﻤﺔ ﺃﻡ ﺘﻘﻊ ﻋﻠﻰ ﺃﻭﺍﺨﺭ ﺍﻟﻜﻠﻡ ﺘﻌ ﺩ ﺠﺯﺀﹰﺍ ﻤـﻥ
ﺍﻟﻭﺤﺩﺍﺕ ﺍﻟﺼﻭﺘﻴﺔ ﺍﻟﺘﻲ ﺘﹸﺸﺎﺭﻙ ﻓﻲ ﺍﻟﺩﻻﻟﺔ ،ﻭﺍﻟﺤﺭﻜﺔ ﻋﻼﻤﺔ ﺘﺴﺘﻌﻤل ﻓﻲ ﺍﻟﻜﻠﻤﺎﺕ ﻟﺘـﺅﺩﻱ ﺩﻭﺭﹰﺍ
ل ﹸﻟ ﻌ ﹶﻨ ﹲﺔ ﺇﺫﺍ ﻜﺎﻥ ﻴﻠ ﻌﻨﹸﻪ ﺍﻟﻨـﺎﺱ،
ﻤﺘﻤﻴﺯﹰﺍ ﻓﻲ ﺩﻻﻟﺔ ﺍﻟﻜﻠﻤﺔ ،ﻭﻗﺩ ﺘﹸﺸﺎﺭﻙ ﻓﻲ ﺘﻨﻭﻉ ﺍﻟﺼﻔﺎﺕ ﻤﺜل :ﺭﺠ ٌ
ﺴﺒﻪ ﺇﺫﺍ ﺴﺒﻪ ﺍﻟﻨﺎﺱ ،ﻓـﺈﺫﺍ
ل ﹸﻟ ﻌ ﹶﻨ ﹲﺔ –ﺒﺘﺤﺭﻴﻙ ﺍﻟﻌﻴﻥ ﺒﺎﻟﻔﺘﺢ -ﻭﺭﺠل
ﻥ ﺍﻟﻨﺎﺱ ﻗﻴل :ﺭﺠ ٌ
ﻓﺈﻥ ﻜﺎﻥ ﻴﻠﻌ
ﺨ ﺭ ﹲﺓ
ﺴ ﺒ ﺒ ﹲﺔ – ﺒﺘﺤﺭﻴﻙ ﺍﻟﺒﺎﺀ ﺒﺎﻟﻔﺘﺢ -ﻭﻜﺫﻟﻙ ﻫ ﺯ ﺀ ﹲﺓ ﻭ ﻫ ﺯَﺃ ﹲﺓ ﻭﺴـ ﹾ
ل
ﻜﺎﻥ ﻫﻭ ﻴﺴﺒﺏ ﺍﻟﻨﺎﺱ ،ﻗﻴل :ﺭﺠ ٌ
ﻋ ﹲﺔ).(4
ﺨ ﺩ
ﺨ ﺩﻋﺔ ﻭ ﹸ
ﺴﺨﹶﺭ ﹲﺓ ﻭ ﹸ
ﻭ
ﻴﺘﻀﺢ ﻟﻨﺎ ﺃﻨﹼﻪ ﻴﺭﻜﺯ ﻋﻨﺎﻴﺘﻪ ﻋﻠﻰ ﺍﻟﺤﺭﻜﺎﺕ ﻤﻥ ﻏﻴﺭ ﺍﻟﺤﺭﻭﻑ ،ﻭﻫﺫﺍ ﺍﻟﻤﻌﻨﻰ ﻤﺘﻜﺭﺭ ﻓﻲ
ﻥ ﺍﻟﺤﺭﻜﺎﺕ ﺘﹸﺼﻭﺭ ﺍﻟﺤﺎﻻﺕ ﺍﻟﻨﻔﺴﻴﺔ ﻓـﻲ ﺠﻤﻴـﻊ ﻤﻅﺎﻫﺭﻫـﺎ ﻭﻟـﻡ ﻴـﺫﻜﺭ
ﻜﺘﺎﺒﻪ ،ﻭﻫﻭ ﻴﺭﻯ ﺃ
ﺍﻟﻁﺒﻴﻌﺔ).(5
) (1ﻓﻲ ﻅﻼل ﺍﻟﻘﺭﺁﻥ ، 1962 /5 :ﻭﻴﻨﻅﺭ :ﺠﻤﺎﻟﻴﺎﺕ ﺍﻟﻤﻔﺭﺩﺓ ﺍﻟﻘﺭﺁﻨﻴﺔ .216 :
) (2ﺍﺘﻔﺎﻕ ﺍﻟﻤﺒﺎﻨﻲ ﻭﺍﻓﺘﺭﺍﻕ ﺍﻟﻤﻌﺎﻨﻲ .99 :
) (3ﺇﻋﺠﺎﺯ ﺍﻟﻘﺭﺁﻥ :ﺍﻟﺒﺎﻗﻼﻨﻲ .215 ،
) (4ﻴﻨﻅﺭ :ﺘﺄﻭﻴل ﻤﺸﻜل ﺍﻟﻘﺭﺁﻥ ،ﺍﺒﻥ ﻗﺘﻴﺒﺔ ،130،ﻭﺍﻟﺘﺤﻠﻴل ﺍﻟﻠﻐﻭﻱ ﻓﻲ ﻀﻭﺀ ﻋﻠﻡ ﺍﻟﺩﻻﻟﺔ :ﻤﺤﻤﻭﺩ ﻋﻜﺎﺸﺔ.35 ،
) (5ﺠﻤﺎﻟﻴﺎﺕ ﺍﻟﻤﻔﺭﺩﺓ ﺍﻟﻘﺭﺁﻨﻴﺔ .230 :
222
ﺍﺨﺘﻼﻑ ﺍﻟﻤﻌﻨﻰ ﻻﺨﺘﻼﻑ ﺍﻟﺤﺭﻭﻑ ﻭﺍﻟﺤﺭﻜﺎﺕ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ.
ﻭﺸﺒﻴﻪ ﻤﺎ ﺘﻘﺩﻡ ﺍﻟﺴﻭﺀ ﻓـﻲ ﻗﻭﻟـﻪ ﺘﻌـﺎﻟﻰ}:ﺇِ�ﱠﻤـﺎ ﻳـﺄْﻣﺮﻛُﻢ ﺑِﺎﻟـﺴﻮﺀِ ﻭﺍﻟْﻔَﺤـﺸﺎﺀ ﻭﺃَﻥ ﺗَﻘُﻮﻟُـﻮﺍْ ﻋﻠَـﻰ ﺍﻟﻠّـﻪِ ﻣـﺎ ﻻَ
ﺗَﻌﻠَﻤﻮﻥ]{ﺍﻟﺒﻘﺭﺓ [169/ﻭﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ}:ﺇِ�ﱠﻤﺎ ﺍﻟﺘﱠﻮﺑﺔُ ﻋﻠَﻰ ﺍﻟﻠّﻪِ ﻟِﻠﱠﺬِﻳﻦ ﻳﻌﻤﻠُﻮﻥ ﺍﻟﺴﻮﺀ ﺑِﺠﻬﺎﻟَ ٍﺔ ﺛُﻢ ﻳﺘُﻮﺑﻮﻥ ﻣِﻦ ﻗَﺮِﻳﺐٍ ﻓَﺄُﻭﻟَــﺌِﻚ
ﻳﺘُﻮﺏ ﺍﻟﻠّﻪ ﻋﻠَﻴﻬِﻢ ﻭﻛَﺎﻥ ﺍﻟﻠّﻪ ﻋﻠِﻴﻤـﺎً ﺣﻜِﻴﻤـﺎً {]ﺍﻟﻨﺴﺎﺀ [17/ﻭﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ} :ﻻﱠ ﻳﺤِـﺐ ﺍﻟﻠّـﻪ ﺍﻟْﺠﻬـﺮ ﺑِﺎﻟـﺴﻮﺀِ ﻣِـﻦ
ﺍﻟْﻘَﻮﻝِ ﺇِﻻﱠ ﻣﻦ ﻇُﻠِﻢ ﻭﻛَﺎﻥ ﺍﻟﻠّﻪ ﺳـﻤِﻴﻌﺎً ﻋﻠِﻴﻤـ ًﺎ {]ﺍﻟﻨﺴﺎﺀ [148/ﻭﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ}:ﻓَﻠَﻤـﺎ �َـﺴﻮﺍْ ﻣـﺎ ﺫُﻛﱢـﺮﻭﺍْ ﺑِـﻪِ ﺃَﳒَﻴﻨـﺎ
ﺍﻟﱠﺬِﻳﻦ ﻳﻨﻬﻮﻥ ﻋﻦِ ﺍﻟﺴﻮﺀِ ﻭﺃَﺧﺬْ�َﺎ ﺍ ﱠﻟﺬِﻳﻦ ﻇَﻠَﻤﻮﺍْ ﺑِﻌﺬَﺍﺏٍ ﺑﺌِﻴﺲٍ ﺑِﻤﺎ ﻛَﺎ�ُﻮﺍْ ﻳﻔْﺴﻘُﻮﻥ]{ ﺍﻷﻋﺭﺍﻑ [165/ﻭﻗﻭﻟـﻪ ﺘﻌـﺎﻟﻰ:
}ﻭﻟَﻘَــﺪ ﻫﻤــﺖ ﺑِــﻪِ ﻭﻫــﻢ ﺑِﻬـــﺎ ﻟَــﻮﻻ ﺃَﻥ ﺭﺃَﻯ ﺑﺮﻫـــﺎﻥ ﺭﺑــﻪِ ﻛَــﺬَﻟِﻚ ﻟِﻨــﺼﺮِﻑ ﻋﻨــﻪ ﺍﻟــﺴﻮﺀ ﻭﺍﻟْﻔَﺤــﺸﺎﺀ ﺇِ�ﱠــﻪ ﻣِــﻦ ﻋِﺒﺎﺩِ�َـــﺎ
ﺍﻟْﻤﺨْﻠَﺼِﲔ]{ﻴﻭﺴﻑ [24/ﻭﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ} :ﺇِﻥ ﻳﺜْﻘَﻔُﻮﻛُﻢ ﻳﻜُﻮ�ُﻮﺍ ﻟَﻜُﻢ ﺃَﻋﺪﺍﺀ ﻭﻳﺒﺴﻄُﻮﺍ ﺇِﻟَﻴﻜُﻢ ﺃَﻳـﺪِﻳﻬﻢ
ﻭﺃَﻟْﺴِﻨﺘَﻬﻢ ﺑِﺎﻟﺴﻮﺀِ ﻭﻭﺩﻭﺍ ﻟَـﻮ ﺗَﻜْﻔُـﺮﻭﻥ]{ ﺍﻟﻤﻤﺘﺤﻨﺔ [2/ﻓﺎﻟﺴﻭﺀ – ﺒﺎﻟﻀﻡ -ﺍﺴﻡ ﺠﺎﻤﻊ ﻟ ﹸﻜلﱢ ﻤﻜﺭﻭﻩ ﻤـﻥ
)(1
ﻥ ﺘﻨﺩﺭﺝ ﺘﺤﺕ ﺍﻟﻤﻌﻨﻰ ﺍﻟﺴﺎﺒﻕ ﻤﺜﻠﻤﺎ ﺒﻴﻨﺎ ﻓـﻲ ﺍﻵﻴـﺎﺕ
ﻭﻴﺄﺘﻲ ﻓﻲ ﻋﺩﺓ ﻤﻌﺎ ٍ ﺁﻓﺔ ﺃﻭ ﻓﺴﺎﺩ ﺃﻭ ﺩﺍﺀ
ﺍﻟﺴﺎﺒﻘﺔ ﻜﺎﻟﺸﺩﺓ ﻭﺍﻟﻌﻘﺭ ﻭﺍﻟﺯﻨﻰ ﻭﺍﻟﻌﺫﺍﺏ ﻭﺍﻟﺸﺘﻡ ﻭﻏﻴﺭ ﺫﻟﻙ ﻤﻥ ﺍﻵﻴﺎﺕ ﺍﻟﺘﻲ ﻴﺄﺘﻲ ﻓﻴﻬـﺎ ﺒﻤﻌﻨـﻰ
ﺍﻟﺫﻨﺏ ﻭﺍﻟﻀﺭ ﻭﺍﻟﻘﺘل) ،(2ﻭ ﹸﻜلﱡ ﻀﺭﺭ ﻭﻏ ﻡ ﻴﺼﻴﺏ ﺍﻹﻨﺴﺎﻥ ﻤﻥ ﺍﻷﻤﻭﺭ ﺍﻟﺩﻨﻴﻭﻴﺔ ﻭﺍﻷﺨﺭﻭﻴﺔ ﻭﻤﻥ
ﺍﻷﺤﻭﺍل ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﺒﺩﻨﻴﺔ ﺇﻨﹼﻤﺎ ﻴﺼﻴﺒﻪ ﺍﻟﺴﻭﺀ ﻤﻤﺎ ﻴﻔﻭﺘﻪ ﻤﻨﻬﺎ).(3
)(5 )(4
ﻭﻤﻤـﺎ ﻭﻫﻭ ﻤﺼﺩﺭ ﺍﻹﺴﺎﺀﺓ ﺃﻤﺎ ﺍﻟﺴﻭﺀ – ﺒﻔﺘﺢ ﺍﻟﺴﻴﻥ – ﻓ ﹸﻜلّ ﻋﻤل ﻗﺒﻴﺢ ﺃﻭ ﺭﺩﻱﺀ
ﻴﺴﺘﻌﻤل ﻓﻴﻤﺎ ﻴﻘﺒﺢ ﻤﻥ ﺍﻟﻤﻌﺎﻨﻲ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ} :ﻭﻣِـﻦ ﺍﻷَﻋـﺮﺍﺏِ ﻣـﻦ ﻳﺘﱠﺨِـﺬُ ﻣـﺎ ﻳﻨﻔِـﻖ ﻣﻐْﺮﻣـﺎً ﻭﻳﺘَـﺮﺑﺺ ﺑِﻜُـﻢ
ﺍﻟﺪﻭﺍﺋِﺮ ﻋﻠَﻴﻬِﻢ ﺩﺁﺋِﺮﺓ ﺍﻟﺴﻮﺀِ ﻭﺍﻟﻠّﻪ ﺳـﻤِﻴﻊ ﻋﻠِـﻴﻢ]{ﺍﻟﺘﻭﺒﺔ [98/ﺃﻱ :ﺍﻟﻬﺯﻴﻤﺔ ،ﻭ ﹸﻜلﱡ ﻤـﺎ ﻴﻭﺼـﻑ ﺒـﺎﻟﻘﹸﺒﺢ
ﻑ ﺍﻟﻤﻨﻌﻭﺕ ﺇﻟﻴﻪ ،ﻜﻤـﺎ
ﻑ ﺒﻪ ﺃﻭ ﺃُﻀﻴ ﹶ
ﻭﺍﻟﺭﺩﺍﺀﺓ ﻓﻴﻌﺒﺭ ﻋﻨﻪ ﺒﺎﻟﻔﺘﺢ ﻟﺫﺍ ﺠﺎﺀ ﺍﻟﺴﻭﺀ ﻤﺼﺩﺭﹰﺍ ﻗﺩ ﻭﺼِ ﹶ
)(6
ﻭﻫﻭ "ﺩﻋﺎﺀ ﻤﻌﺘﺭﺽ ﺩﻋﺎ ﻋﻠﻴﻬﻡ ﺒﻨﺤﻭ ﻤﺎ ﺩﻋﻭﺍ ﺒﻪ ،ﻭﻫﻭ ل ﺍﻟﺴﻭﺀ
ل ﺴﻭ ٍﺀ ،ﻭﺭﺠ ُ
ﺘﻘﻭل :ﻫﻭ ﺭﺠ ُ
ﻥ ﻓﻲ ﺩﺍﺭﺕ ﻋﻠﻴﻪ ﺫ ﻡ ﻟﻬﺎ") ،(7ﻭﻤﻥ ﺫﻟﻙ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ} :ﻟِﻠﱠﺬِﻳﻦ ﻻَ ﻳﺆﻣِﻨﻮﻥ ﺑِﺎﻵﺧِﺮﺓِ ﻣﺜَﻞُ ﺍﻟﺴﻮﺀِ
ﺫ ﻡ ﻟﻠﺩﺍﺌﺭﺓ؛ ﻷ
223
ﺩ .ﺤﺎﺯﻡ ﺫﻨﻭﻥ ﺇﺴﻤﺎﻋﻴل
ﻭﻫﻭ ﻤﺎ ﻻ ﺘﹸﺤﻤ ﺩ ﻋﻘﺒﺎﻩ ﻗﺎل ﺘﻌﺎﻟﻰ} :ﻭﻟَﻘَﺪ ﺃَﺗَﻮﺍ ﻋﻠَﻰ ﺍﻟْﻘَﺮﻳﺔِ ﺍﻟﱠﺘِـﻲ ﺃُﻣﻄِـﺮﺕ ﻣﻄَـﺮ ﺍﻟـﺴﻮﺀِ ﺃَﻓَﻠَـﻢ ﻳﻜُﻮ�ُـﻮﺍ ﻳﺮﻭَ�ﻬـﺎ ﺑـﻞْ
)(1
ﻛَﺎ�ُﻮﺍ ﻟَـﺎ ﻳﺮﺟـﻮﻥُ� ـﺸﻮﺭﺍً {]ﺍﻟﻔﺭﻗﺎﻥ [40/ﻓﻤﻁﺭ ﺍﻟﺴﻭﺀ ﺤﺠﺎﺭﺓ ﺭﺸِ ﹶ
ﻕ ﺒﻬﺎ ﻗﻭﻡ ﻟﻭﻁ ﻟﻔﻌﻠﻬﻡ ﺍﻟﻔﺎﺤﺸﺔ
ﻭﻤﻥ ﺫﻟﻙ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ} :ﻭﻳﻌﺬﱢﺏ ﺍﻟْﻤﻨﺎﻓِﻘِﲔ ﻭﺍﻟْﻤﻨﺎﻓِﻘَﺎﺕِ ﻭﺍﻟْﻤﺸﺮِﻛِﲔ ﻭﺍﻟْﻤﺸﺮِﻛَﺎﺕِ ﺍﻟﻈﱠﺎ�ﱢﲔ ﺑِﺎﻟﻠﱠﻪِ ﻇَﻦ ﺍﻟﺴﻮﺀِ ﻋﻠَﻴﻬِﻢ
ﺐ ﺍﻟﻠﱠﻪ ﻋﻠَﻴﻬِﻢ ﻭﻟَﻌﻨﻬﻢ ﻭﺃَﻋﺪ ﻟَﻬـﻢ ﺟﻬـﻨﻢ ﻭﺳـﺎﺀﺕ ﻣـﺼِﲑﺍً{]ﺍﻟﻔﺘﺢ [6/ﻓﻅ
ﻥ ﺍﻟﺴﻭﺀ ﻤﻥ ﺍﻟﻔﻌل ﺩﺍﺋِﺮﺓ ﺍﻟﺴﻮﺀِ ﻭﻏَﻀِ
ﺍﻟﻘﺒﻴﺢ.
ﻭﺒﻴﻥ ﺍﻟﻭﺍﻭ ﺍﻟﻤﺩﻴﺔ ﻭﺍﻟﻭﺍﻭ ﻏﻴﺭ ﺍﻟﻤﺩﻴﺔ )ﺤﺭﻑ ﺍﻟﻠﻴﻥ( ﻤﻥ ﺍﻟﺘﻔﺭﻴﻕ ﻓﻲ ﺍﻟﻤﻌﻨﻰ ﻤﺎ ﻴﻠـﺘﻤﺱ
ﻥ ﺍﻟﻀﻤﺔ ﺒﻌﺽ ﻤﻨﻬـﺎ،
ﻥ ﻀﻤﺔ ﻷ
ﻥ ﺘﻜﻭ
ﻋﻨﺩ ﺍﻟﻨﻅﺭ ﻓﻲ ﺴﻴﺎﻕ ﺍﻟﻠﻔﻅﺘﻴﻥ ،ﻓﺎﻟﻭﺍﻭ ﺍﻟﻤﺩﻴﺔ ﻻ ﺘﻌﺩﻭ ﺃ
ﺙ ﻻ ﺘﺘﺄﺜﺭ ﺒﻐﻴﺭﻫﺎ ﻤـﻥ ﺍﻟﺤـﺭﻭﻑ
ﺃﻤﺎ ﺍﻟﻭﺍﻭ ﻏﻴﺭ ﺍﻟﻤﺩﻴﺔ ﻓﻠﻬﺎ ﻤﺨﺭﺠﻬﺎ ﻭﻟﻬﺎ ﺜﹸﻘﻠﻬﺎ ﻓﻲ ﺍﻟﻜﻼﻡ ﺒﺤﻴ ﹸ
ل ﺍﻷﺨﻴﺭﺓ ﺃﻭ ﺘﹸﺤﺫﻑ ﺃﻭ ﺘﹸﺒﺩل ﻤﻥ ﻏﻴﺭﻫﺎ.
ﻜﺘﺄﺜﺭ ﺍﻟﻭﺍﻭ ﺍﻟﻤﺩﻴﺔ ،ﻓﻘﺩ ﺘﹸﻌ ﱡ
ل
ﻓﺎﺘﻔﻕ ﻤﺠﻲﺀ ﺍﻟﻭﺍﻭ ﻏﻴﺭ ﺍﻟﻤﺩﻴﺔ ﻤﻊ ﺍﻟﻔﻌل ﺍﻟﻘﺒﻴﺢ ﻤﻥ ﻨﺒﺭﺓ ﺍﻟﻘﻭﺓ ،ﻭﺠﺎﺀﺕ ﺍﻟﻤﺩﻴﺔ ﻤﻊ ﻜﹸـ ﱢ
ﻤﻜﺭﻭﻩ ،ﻭﺍﻟﻤﻜﺭﻭﻩ ﻟﻴﺱ ﻜﺎﻟﻘﺒﻴﺢ ﻓﻲ ﺸﺩﺓ ﺍﻟﻨﻜﺭﺍﻥ ،ﻭﻜﺫﻟﻙ ﺍﻟﻤﺩﻴﺔ ﺼﻭﺕ ﻀﻌﻴ ﹲ
ﻑ ﻴﺘﺄﺜ ﺭ ﺒﻐﻴﺭﻩ ﻤﻥ
ﺍﻷﺼﻭﺍﺕ ﻓﻴﻨﻘﻠﺏ ﻋﻥ ﺼﻭﺭﺘﻪ).(2
224
ﺍﺨﺘﻼﻑ ﺍﻟﻤﻌﻨﻰ ﻻﺨﺘﻼﻑ ﺍﻟﺤﺭﻭﻑ ﻭﺍﻟﺤﺭﻜﺎﺕ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ.
ﺍﻟﺨﺎﺘﻤﺔ ﻭﺍﻟﻨﺘﺎﺌﺞ
• ﺇﻥ ﺍﺨﺘﻼﻑ ﺍﻟﺤﺭﻭﻑ ﻴﺅﺩﻱ ﺇﻟﻰ ﺍﺨﺘﻼﻑ ﺍﻟﻤﻌﻨﻰ ﻭﺘﺼﻭﻴﺭﻩ ﻭﺘﻘﻭﻴﺘﻪ ﻭﺍﻟﻤﺒﺎﻟﻐﺔ ﻓﻴﻪ.
• ﻴﺅﺩﻱ ﺍﺨﺘﻼﻑ ﺍﻟﺤﺭﻭﻑ ﺇﻟﻰ ﺍﺘﺴﺎﻉ ﺍﻟﻤﻌﻨﻰ ،ﺃﻱ ﺇﻀﺎﻓﺔ ﺃﺼﻭﺍﺕ ﺇﻟﻰ ﺍﻷﺼـﻭل ﺃﻱ :ﺇﻟـﻰ
ﺍﻟﻤﻌﻨﻰ ﺍﻷﺼﻠﻲ.
ل
ل ﻋﻠﻴﻪ ﻤﻥ ﻤﻌﻨﻰ ﻤﻥ ﺨﻼل ﺍﻟﺘﻌﺒﻴﺭ ﺍﻟﻘﺭﺁﻨـﻲ ،ﻓﻜﹼـ ﱡ
• ﻭﺠﺩﻨﺎ ﺜﻤﺔ ﻋﻼﻗﺔ ﺒﻴﻥ ﺍﻟﺤﺭﻑ ﻭﻤﺎ ﻴﺩ ﱡ
ﻼ ﻟﻔﻅ )ﻗﺼﻡ ﻭﻓﺼﻡ( ﻨﻠﺤﻅ ﺃ
ﻥ ﹸﻜلﱠ ﻭﺍﺤﺩ ﻤﻨﻬﻤـﺎ ﺠـﺎﺀ ﺤﺭﻑ ﻴﻌﺒ ﺭ ﻋﻤﺎ ﻴﻨﺎﺴﺏ ﺍﻟﺴﻴﺎﻕ ﻓﻤﺜ ﹰ
ﻟﻴﻌﺒﺭ ﻋﻥ ﺍﻟﻤﻌﻨﻰ ﺍﻟﻤﺭﺍﺩ ﺒ ﹸﻜلﱢ ﺩﻗﺔ.
ﻥ ﺜﻤﺔ ﻋﻼﻗﺔ ﺨﻔﻴﺔ ﺒـﻴﻥ ﺴـﻤﺎﺕ
• ﻫﻨﺎﻙ ﻋﻼﻗﺔ ﺒﻴﻥ ﻋﺩﺩ ﻤﻥ ﺍﻟﺤﺭﻭﻑ ﻭﺩﻻﻟﺔ ﺍﻟﻜﻠﻤﺎﺕ ،ﺃﻱ ﺇ
ﺍﻟﺤﺭﻑ ﻭﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﺩﺍﻟﺔ ﻋﻠﻴﻪ ،ﻭﺍﻟﺤﺭﻭﻑ ﻻ ﺘﺘﺴﺎﻭﻯ ﻓﻲ ﻫﺫﻩ ﺍﻟﺩﻻﻟﺔ ﻭﻟﻜﻨﹼﻬﺎ ﺘﺨﺘﻠﻑ ﺒﺎﺨﺘﻼﻑ
ﻗﻭﺘﻬﺎ ﻭﺒﺭﻭﺯﻫﺎ ﻓﻲ ﺍﻟﺤﻜﺎﻴﺔ ﺍﻟﺼﻭﺘﻴﺔ.
ﻥ ﺍﻟﻌﺒﺭﺓ ﺒﻤﻭﻗﻊ ﺍﻟﺤﺭﻑ ﻤﻥ ﺍﻟﻜﻠﻤﺔ ﻻ ﺒﻤﺠﺭﺩ ﺩﺨﻭﻟﻪ ﻓﻲ ﺘﺭﻜﻴﺒﻬﺎ.
• ﻜﺫﻟﻙ ﻭﺠﺩﻨﺎ ﺃ
• ﻨﻠﺤﻅ ﺘﺄﺜﻴﺭ ﺍﻟﺤﺭﻜﺔ ﺍﻹﻋﺭﺍﺒﻴﺔ ﻓﻲ ﺍﻟﻤﻌﻨﻰ ﻭﺫﻟﻙ ﻤﻥ ﺨﻼل ﺍﺨﺘﻼﻓﻬﺎ ﻓﻲ ﺍﻟﻠﻔﻅ.
ﻥ
ل( ﺒﺎﻟﻀﻡ ﻭﺍﻟﻜﺴﺭ ﻭﺠﺩﻨﺎ ﺃ
ل ﻭﺍﻟ ﱢﺫ ﱡ
ﻼ ﻟﻔﻅ )ﺍﻟ ﱡﺫ ﱡ
• ﺍﺨﺘﻼﻑ ﺍﻟﺤﺭﻜﺎﺕ ﺩﻟﻴل ﻟﻤﻌﺭﻓﺔ ﺍﻟﻤﻌﺎﻨﻲ ،ﻓﻤﺜ ﹰ
ﻟ ﹸﻜلﱢ ﺤﺭﻜﺔ ﻤﻌﻨﻰ ﻤﺨﺘﻠﻔﹰﺎ ﻋﻥ ﺍﻟﺤﺭﻜﺔ ﺍﻷﺨﺭﻯ.
ﻥ ﻤﻌﺎﻨﻲ ﺍﻟﺤﺭﻜﺎﺕ ﻤﻌﺎﻥ ﺘﺭﻜﻴﺒﻴﺔ ﺴﻴﺎﻗﻴﺔ ﻭﻟﻴﺴﺕ ﻤﻌﺎﻨﻲ ﺇﻓﺭﺍﺩﻴﺔ ،ﺃﻱ ﻤﻨﺎﺴﺒﺔ ﺍﻟﺤﺭﻜﺔ ﻟﻠﻨﺴﻕ
• ﺇ
ﺍﻟﺩﻻﻟﻲ ﻟﻠﺴﻴﺎﻕ.
• ﻭﺠﻭﺩ ﻋﻼﻗﺔ ﺒﻴﻥ ﻁﺭﻴﻘﺔ ﺘﺭﻜﻴﺏ ﺃﺤﺭﻑ ﺍﻟﻜﻠﻤﺔ ﻭﻤﻨﺎﺴﺒﺔ ﺫﻟﻙ ﺍﻟﺘﺭﻜﻴﺏ ﻭﺘﻠﻙ ﺍﻟﻬﻴﺄﺓ ﻟﻠﻤﻌﻨـﻰ
ﺍﻟﺫﻱ ﻭﻀﻌﺕ ﻟﻪ ﺍﻟﻜﻠﻤﺔ.
225
ﺩ .ﺤﺎﺯﻡ ﺫﻨﻭﻥ ﺇﺴﻤﺎﻋﻴل
ﺍﻟﻤﺼﺎﺩﺭ ﻭﺍﻟﻤﺭﺍﺠﻊ
ﺍﺘﻔﺎﻕ ﺍﻟﻤﺒﺎﻨﻲ ﻭﺍﻓﺘﺭﺍﻕ ﺍﻟﻤﻌﺎﻨﻲ :ﺴﻠﻴﻤﺎﻥ ﺼﺩﻴﻕ ﺒﻥ ﺤﺴﻥ ﺨـﺎﻥ ﺍﻟﻘﻨـﻭﺠﻲ )ﺕ1307ﻫــ(،
ﺘﺤﻘﻴﻕ :ﻋﺒﺩ ﺍﻟﺠﺒﺎﺭ ﺯﻜﺎﺭ ،ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ ،ﺒﻴﺭﻭﺕ -ﻟﺒﻨﺎﻥ1978 ،ﻡ.
ﺍﻹﺘﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ :ﺠﻼل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺍﻟﺴﻴﻭﻁﻲ )ﺕ 911ﻫـ( ،ﻁ ،1ﺩﺍﺭ ﺍﻟﻜﺘﺏ
ﺍﻟﻌﻠﻤﻴﺔ ،ﺒﻴﺭﻭﺕ -ﻟﺒﻨﺎﻥ 1987 ،ﻡ.
ﺇﺭﺸﺎﺩ ﺍﻟﻌﻘل ﺍﻟﺴﻠﻴﻡ ﺇﻟﻰ ﻤﺯﺍﻴﺎ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺍﻟﻤﺴﻤﻰ )ﺘﻔﺴﻴﺭ ﺃﺒﻲ ﺍﻟﺴﻌﻭﺩ( :ﺃﺒﻭ ﺍﻟﺴﻌﻭﺩ ﻤﺤﻤﺩ
ﺒﻥ ﻤﺤﻤﺩ ﺍﻟﻌﻤﺎﺩﻱ ﺍﻟﺤﻨﻔﻲ )ﺕ 899ﻫـ( ،ﻭﻀﻊ ﺤﻭﺍﺸﻴﻪ :ﻋﺒﺩ ﺍﻟﻠﻁﻴﻑ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ،ﻁ ،1ﺩﺍﺭ
ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ ،ﺒﻴﺭﻭﺕ – ﻟﺒﻨﺎﻥ 1419 ،ﻫـ = 1999ﻡ.
ﺍﻹﻋﺠﺎﺯ ﺍﻟﻔﻨﻲ ﻓﻲ ﺍﻟﻘﺭﺁﻥ :ﻋﻤﺭ ﺍﻟﺴﻼﻤﻲ ،ﻤﺅﺴﺴﺎﺕ ﻋﺒﺩ ﺍﻟﻜﺭﻴﻡ ﻋﺒﺩ ﺍﷲ ،ﺘﻭﻨﺱ1400 ،ﻫـ =
1980ﻡ.
ﺇﻋﺠﺎﺯ ﺍﻟﻘـﺭﺁﻥ :ﺃﺒﻭ ﺒﻜﺭ ﻤﺤﻤﺩ ﺍﻟﻁﻴﺏ ﺍﻟﺒﺎﻗﻼﻨﻲ )ﺕ403ﻫـ( ،ﺘﺤﻘﻴﻕ :ﺍﻟﺴﻴﺩ ﺃﺤﻤﺩ ﺼﻘﺭ ،ﻁ،3
ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ ،ﻤﺼﺭ1963 ،ﻡ.
ﺇﻋﺭﺍﺏ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻭﺒﻴﺎﻨﻪ :ﻤﺤﻴﻲ ﺍﻟﺩﻴﻥ ﺩﺭﻭﻴﺵ ،ﻁ ،9ﺩﺍﺭ ﺍﺒﻥ ﻜﺜﻴﺭ ،ﺩﻤﺸﻕ – ﺒﻴـﺭﻭﺕ،
ﺩﺍﺭ ﺍﻟﻴﻤﺎﻤﺔ ،ﺒﻴﺭﻭﺕ – ﻟﺒﻨﺎﻥ1424 ،ﻫـ = 2003ﻡ.
ﺍﻷﻟﻔﺎﻅ ﺍﻟﻘﺭﺁﻨﻴﺔ ﺍﻟﻤﺘﻘﺎﺭﺒﺔ ﺼﻭﺘ ﹰﺎ ﻭﻤﻌﻨﻰ ﺩﺭﺱ ﺩﻻﻟﻲ ﻟﻤﺎ ﺍﺨﺘﻠﻑ ﻤﻨﻬﺎ ﻓﻲ ﺃﺤﺩ ﺍﻷﺼـﻠﻴﻥ ﺍﻷﻭل
ﻭﺍﻟﺜﺎﻨﻲ :ﺩ.ﻋﻤﺎﺩ ﻋﻨﺩ ﻴﺤﻴﻰ ،ﺁﺩﺍﺏ ﺍﻟﺭﺍﻓﺩﻴﻥ ،ﻉ)1999 ،(32ﻡ.
ﺍﻟﺒﻨﻰ ﺍﻟﺼﻭﺘﻴﺔ ﻭﺍﻟﺼﺭﻓﻴﺔ ﻓﻲ ﺴﻭﺭ )ﻤﺤﻤﺩ ﻭﺍﻟﻔﺘﺢ ﻭﺍﻟﺤﺠﺭﺍﺕ( ﺩﺭﺍﺴﺔ ﺘﺤﻠﻴﻠﻴﺔ :ﻓـﺅﺍﺩ ﻋﻠـﻲ
ﺠﻼل ،ﺭﺴﺎﻟﺔ ﻤﺎﺠﺴﺘﻴﺭ ،ﺒﺈﺸﺭﺍﻑ :ﺃ.ﻡ.ﺩ ﻋﻤﺎﺩ ﻋﺒﺩ ﻴﺤﻴﻰ ،ﺠﺎﻤﻌـﺔ ﺍﻟﻤﻭﺼـل /ﻜﻠﻴـﺔ ﺍﻵﺩﺍﺏ،
1428ﻫـ= 2007ﻡ.
ﺘﺄﻭﻴل ﻤﺸﻜل ﺍﻟﻘﺭﺁﻥ :ﺃﺒﻭ ﻋﺒﺩ ﺍﷲ ﻤﺴﻠﻡ ﺒﻥ ﻗﺘﻴﺒﺔ ﺍﻟﺩﻴﻨﻭﺭﻱ )ﺕ 276ﻫـ( ﺸﺭﺤﻪ ﻭﻨﺸﺭﻩ ﺍﻟﺴﻴﺩ
ﺍﺤﻤﺩ ﺼﻘﺭ ،ﻁ ،2ﺩﺍﺭ ﺍﻟﺘﺭﺍﺙ ،ﺍﻟﻘﺎﻫﺭﺓ1393 ،ﻫـ 1973 -ﻡ.
ﺘﺤﺭﻴﺭ ﺍﻟﻤﻌﻨﻰ ﺍﻟﺴﺩﻴﺩ ﻭﺘﻨﻭﻴﺭ ﺍﻟﻌﻘل ﺍﻟﺠﺩﻴﺩ ،ﺍﻟﻤﺴﻤﻰ ﺍﺨﺘﺼﺎﺭﹰﺍ )ﺍﻟﺘﺤﺭﻴﺭ ﻭﺍﻟﺘﻨـﻭﻴﺭ( :ﻤﺤﻤـﺩ
ﺍﻟﻁﺎﻫﺭ ﺒﻥ ﻋﺎﺸﻭﺭ )ﺕ1973ﻡ( ،ﻁ ،1ﻤﺅﺴﺴﺔ ﺍﻟﺘﺎﺭﻴﺦ ﺍﻟﻌﺭﺒﻲ ،ﺒﻴﺭﻭﺕ -ﻟﺒﻨﺎﻥ 1420ﻫــ =
2000ﻡ.
ﺍﻟﺘﺤﻠﻴل ﺍﻟﻠﻐﻭﻱ ﻓﻲ ﻀﻭﺀ ﻋﻠﻡ ﺍﻟﺩﻻﻟﺔ – ﺩﺭﺍﺴﺔ ﻓﻲ ﺍﻟﺩﻻﻟﺔ ﺍﻟـﺼﻭﺘﻴﺔ ﻭﺍﻟـﺼﺭﻓﻴﺔ ﻭﺍﻟﻨﺤﻭﻴـﺔ
ﻭﺍﻟﻤﻌﺠﻤﻴﺔ : -ﻤﺤﻤﻭﺩ ﻋﻜﺎﺸﺔ ،ﻁ ،1ﺩﺍﺭ ﺍﻟﻨﺸﺭ ﻟﻠﺠﺎﻤﻌﺎﺕ – ﻤﺼﺭ1426 ،ﻫـ= 2005ﻡ.
226
ﺍﺨﺘﻼﻑ ﺍﻟﻤﻌﻨﻰ ﻻﺨﺘﻼﻑ ﺍﻟﺤﺭﻭﻑ ﻭﺍﻟﺤﺭﻜﺎﺕ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ.
ﺘﻨﻭﻴﺭ ﺍﻟﻤﻘﺒﺎﺱ ﻓﻲ ﺘﻔﺴﻴﺭ ﺍﺒﻥ ﻋﺒـﺎﺱ :ﻟﻤﺠﺩ ﺍﻟﺩﻴﻥ ﻤﺤﻤﺩ ﺒﻥ ﻴﻌﻘﻭﺏ ﺍﻟﻔﻴﺭﻭﺯ ﺁﺒﺎﺩﻱ ﺍﻟـﺸﺎﻓﻌﻲ
)817ﻫـ( ،ﻁ ،1ﺩﺍﺭ ﺇﺤﻴﺎﺀ ﺍﻟﺘﺭﺍﺙ ﺍﻟﻌﺭﺒﻲ ،ﺒﻴﺭﻭﺕ – ﻟﺒﻨﺎﻥ1423 ،ﻫـ = 2002ﻡ.
ﺍﻟﺠﺎﻤﻊ ﻷﺤﻜﺎﻡ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻤﺴﻤﻰ)ﺘﻔﺴﻴﺭ ﺍﻟﻘﺭﻁﺒﻲ( :ﺃﺒﻭ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺍﺤﻤﺩ ﺍﻷﻨـﺼﺎﺭﻱ ﺍﻟﻘﺭﻁﺒـﻲ
)ﺕ 671ﻫـ( ،ﻁ ،1ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ ،ﺒﻴﺭﻭﺕ – ﻟﺒﻨﺎﻥ1419 ،ﻫـ = 1999ﻡ.
ﺠﺎﻤﻊ ﺍﻟﺒﻴﺎﻥ ﻋﻥ ﺘﺄﻭﻴل ﺁﻱ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻤﻌﺭﻭﻑ )ﺘﻔﺴﻴﺭ ﺍﻟﻁﺒﺭﻱ( :ﺃﺒﻭ ﺠﻌﻔﺭ ﻤﺤﻤﺩ ﺒـﻥ ﺠﺭﻴـﺭ
ﺍﻟﻁﺒﺭﻱ )ﺕ 310ﻫـ( ،ﻀﺒﻁ ﻭﺘﻌﻠﻴﻕ :ﻤﺤﻤﻭﺩ ﺸﺎﻜﺭ ،ﻁ ،1ﺩﺍﺭ ﺇﺤﻴﺎﺀ ﺍﻟﺘـﺭﺍﺙ ،ﺒﻴـﺭﻭﺕ –
ﻟﺒﻨﺎﻥ1421 ،ﻫـ = 2001ﻡ.
ﺠﻤﺎﻟﻴﺎﺕ ﺍﻟﻤﻔﺭﺩﺓ ﺍﻟﻘﺭﺁﻨﻴﺔ :ﺃﺤﻤﺩ ﻴﺎﺴﻭﻑ ،ﻁ ،2ﺩﺍﺭ ﺍﻟﻤﻜﺘﺒﻲ ،ﺴﻭﺭﻴﺔ -ﺩﻤـﺸﻕ1419 ،ﻫــ
=1999ﻡ.
ﺍﻟﺤﺭﻜﺎﺕ ﻨﻘﻁﺔ ﺍﻟﻀﻌﻑ ﻓﻲ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺼﻭﺘﻴﺔ ﻋﻨﺩ ﺍﻟﻌﺭﺏ :ﻓﻭﺯﻱ ﺍﻟﺸﺎﻴﺏ ،ﺍﻟﻤﺠﻠـﺔ ﺍﻟﻌﺭﺒﻴـﺔ
ﻭﺍﻟﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ ،ﺍﻟﻜﻭﻴﺕ ،ﻉ )2002 ، (80ﻡ.
ﺍﻟﺨﺼﺎﺌﺹ :ﺃﺒﻭ ﺍﻟﻔﺘﺢ ﻋﺜﻤﺎﻥ ﺒﻥ ﺠﻨﻲ )ﺕ 392ﻫـ( ،ﺘﺤﻘﻴﻕ :ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ ﻫﻨـﺩﺍﻭﻱ ،ﻁ ،2ﺩﺍﺭ
ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ ،ﺒﻴﺭﻭﺕ -ﻟﺒﻨﺎﻥ1424 ،ﻫـ= 2003ﻡ.
ﺨﺼﺎﺌﺹ ﺍﻟﺤﺭﻭﻑ ﺍﻟﻌﺭﺒﻴﺔ ﻭﻤﻌﺎﻨﻴﻬﺎ –ﺩﺭﺍﺴﺔ : -ﺤﺴﻥ ﻋﺒﺎﺱ ،ﻤﻨـﺸﻭﺭﺍﺕ ﺍﺘﺤـﺎﺩ ﺍﻟﻜﺘـﺎﺏ
ﺍﻟﻌﺭﺏ ،ﺩﻤﺸﻕ 1998 ،ﻡ.
ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻠﻬﺠﻴﺔ ﻭﺍﻟﺼﻭﺘﻴﺔ ﻋﻨﺩ ﺍﺒﻥ ﺠﻨﻲ :ﺤﺴﺎﻡ ﺴﻌﻴﺩ ﺍﻟﻨﻌﻴﻤﻲ ،ﺩﺍﺭ ﺍﻟﺭﺸﻴﺩ ،ﺒﻐﺩﺍﺩ1980 ،ﻡ.
ﺩﻗﺎﺌﻕ ﺍﻟﻔﺭﻭﻕ ﺍﻟﻠﻐﻭﻴﺔ ﻓﻲ ﺍﻟﺒﻴﺎﻥ ﺍﻟﻘﺭﺁﻨﻲ :ﻤﺤﻤﺩ ﻴﺎﺱ ﺨﻀﺭ ﺍﻟﺩﻭﺭﻱ ،ﻁ ،1ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ،
ﺒﻴﺭﻭﺕ -ﻟﺒﻨﺎﻥ 1427 ،ﻫـ= 2006ﻡ.
ﻋﻼﻗﺔ ﺍﻟﺼﻭﺕ ﺒﺎﻟﻤﻌﻨﻰ ﻓﻲ ﺼﻴﻐﺔ ﺍﻟﻔﻌل ﺍﻟﺭﺒﺎﻋﻲ ﺍﻟﻤﻀﺎﻋﻑ )ﻓﻌﻠل( ﻓـﻲ ﺍﻟﺘﻌﺒﻴـﺭ ﺍﻟﻘﺭﺁﻨـﻲ:
ﺩ.ﻓﺭﺍﺱ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ،ﺁﺩﺍﺏ ﺍﻟﺭﺍﻓﺩﻴﻥ ،ﻉ)1428 ،(48ﻫـ= 2007ﻡ.
ﺍﻟﺼﺤﺎﺡ )ﺘﺎﺝ ﺍﻟﻠﻐﺔ ﻭﺼﺤﺎﺡ ﺍﻟﻌﺭﺒﻴﺔ( :ﺇﺴﻤﺎﻋﻴل ﺒﻥ ﺤﻤﺎﺩ ﺍﻟﺠﻭﻫﺭﻱ )ﺕ 393ﻫـ( ،ﺘﺤﻘﻴـﻕ:
ﺍﺤﻤﺩ ﻋﺒﺩ ﺍﻟﻐﻔﻭﺭ ﻋﻁﺎﺭ ،ﻁ ،3ﺩﺍﺭ ﺍﻟﻌﻠﻡ ﻟﻠﻤﻼﻴﻴﻥ ،ﺍﻟﻘﺎﻫﺭﺓ1404 ،ﻫـ = 1984ﻡ.
ـﻲ،
ـﺩﻱ ﺍﻟﻤﺨﺯﻭﻤـ
ـﻕ :ﻤﻬـ
ــ( ،ﺘﺤﻘﻴـ
ـﺩﻱ )ﺕ 175ﻫـ
ـﺩ ﺍﻟﻔﺭﺍﻫﻴـ
ـﻥ ﺃﺤﻤـ
ـل ﺒـ
ـﻴﻥ :ﺍﻟﺨﻠﻴـ
ﺍﻟﻌـ
ﻭﺇﺒﺭﺍﻫﻴﻡ ﺍﻟﺴﺎﻤﺭﺍﺌﻲ ،ﺩﺍﺌﺭﺓ ﺍﻟﺸﺅﻭﻥ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻟﻨﺸﺭ ،ﺒﻐﺩﺍﺩ1980 ،ﻡ.
ﻓﺘﺢ ﺍﻟﻘﺩﻴﺭ ﺍﻟﺠﺎﻤﻊ ﺒﻴﻥ ﻓﻨﻲ ﺍﻟﺭﻭﺍﻴﺔ ﻭﺍﻟﺩﺭﺍﻴﺔ ﻤﻥ ﻋﻠﻡ ﺍﻟﺘﻔﺴﻴﺭ :ﻤﺤﻤﺩ ﺒﻥ ﻋﻠـﻲ ﺒـﻥ ﻤﺤﻤـﺩ
ﺍﻟﺸﻭﻜﺎﻨﻲ )ﺕ 1250ﻫـ( ،ﻁ ،2ﺩﺍﺭ ﺍﺒﻥ ﻜﺜﻴﺭ ،ﺩﻤﺸﻕ -ﺒﻴﺭﻭﺕ 1419 ،ﻫـ = 1998ﻡ.
227
ﺩ .ﺤﺎﺯﻡ ﺫﻨﻭﻥ ﺇﺴﻤﺎﻋﻴل
ﺍﻟﻔﺭﻭﻕ ﺍﻟﻠﻐﻭﻴﺔ :ﺃﺒﻭ ﻫﻼل ﺍﻟﻌﺴﻜﺭﻱ )ﺕ395ﻫـ( ،ﺘﺤﻘﻴﻕ :ﺃﺒﻭ ﻋﻤﺭﻭ ﻋﻤﺎﺩ ﺯﻜﻲ ﺍﻟﺒـﺎﺭﻭﻱ،
ﺍﻟﻤﻜﺘﺒﺔ ﺍﻟﺘﻭﻓﻴﻘﻴﺔ) ،ﺩ.ﺕ(.
ﺍﻟﻘﺎﻤﻭﺱ ﺍﻟﻤﺤﻴﻁ :ﻤﺠﺩ ﺍﻟﺩﻴﻥ ﻤﺤﻤﺩ ﺒﻥ ﻴﻌﻘﻭﺏ ﺍﻟﻔﻴﺭﻭﺯ ﺁﺒﺎﺩﻱ )ﺕ 817ﻫـ( ،ﻋـﺎﻟﻡ ﺍﻟﻜﺘـﺏ،
ﺒﻴﺭﻭﺕ-ﻟﺒﻨﺎﻥ) ،ﺩ .ﺕ(.
ﺍﻟﻜﺸﺎﻑ ﻋﻥ ﺤﻘﺎﺌﻕ ﺍﻟﺘﻨﺯﻴل ﻭﻋﻴﻭﻥ ﺍﻷﻗﺎﻭﻴل ﻓﻲ ﻭﺠﻭﻩ ﺍﻟﺘﺄﻭﻴل :ﺠﺎﺭ ﺍﷲ ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ ﻤﺤﻤﻭﺩ ﺒﻥ
ﻋﻤﺭ ﺍﻟﺯﻤﺨﺸﺭﻱ )ﺕ 538ﻫـ( ،ﻁ ،3ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ ،ﺒﻴـﺭﻭﺕ – ﻟﺒﻨـﺎﻥ1424 ،ﻫــ =
2003ﻡ.
ﻟﺴﺎﻥ ﺍﻟﻌـﺭﺏ :ﺃﺒﻭ ﺍﻟﻔﻀل ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻤﺤﻤﺩ ﺒﻥ ﻤﻜﺭﻡ ﺒﻥ ﻤﻨﻅﻭﺭ )ﺕ 711ﻫـ( ،ﻁ ،2ﺍﻟـﺩﺍﺭ
ﺍﻟﻤﺼﺭﻴﺔ ،ﺍﻟﻘﺎﻫﺭﺓ) ،ﺩ.ﺕ(.
ﺍﻟﻤﺜل ﺍﻟﺴﺎﺌﺭ ﻓﻲ ﺃﺩﺏ ﺍﻟﻜﺎﺘﺏ ﻭﺍﻟﺸﺎﻋﺭ :ﻀﻴﺎﺀ ﺍﻟﺩﻴﻥ ﺒﻥ ﺍﻷﺜﻴﺭ )ﺕ 637ﻫـ( ،ﻗﺩﻤـﻪ ﻭﺤﻘﻘـﻪ
ﻭﻋﻠﻕ ﻋﻠﻴﻪ ،ﺩ .ﺃﺤﻤﺩ ﺍﻟﺤﻭﻓﻲ ،ﻭ ﺩ .ﺒﺩﻭﻱ ﻁﺒﺎﻨﺔ ،ﻤﻨﺸﻭﺭﺍﺕ ﺩﺍﺭ ﺍﻟﺭﻓﺎﻋﻲ ﺒﺎﻟﺭﻴﺎﺽ) ،ﺩ.ﺕ(.
ﺍﻟﻤﺤﺘﺴﺏ :ﺃﺒﻭ ﺍﻟﻔﺘﺢ ﻋﺜﻤﺎﻥ ﺒﻥ ﺠﻨﻲ ،ﺘﺤﻘﻴﻕ :ﻋﻠﻲ ﺍﻟﻨﺠﺩﻱ ﻨﺎﺼﻑ ﻭﻋﺒﺩ ﺍﻟﺤﻠﻴﻡ ﺍﻟﻨﺠﺎﺭ ﻭﻋﺒـﺩ
ﺍﻟﻔﺘﺎﺡ ﺸﻠﺒﻲ ،ﻤﻜﺘﺒﺔ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﺩﻴﻨﻴﺔ ،ﺍﻟﻘﺎﻫﺭﺓ1420 ،ﻫـ= 1999ﻡ.
ﺍﻟﻤﺨﺼﺹ :ﺃﺒﻭ ﺍﻟﺤﺴﻥ ﻋﻠﻲ ﺒﻥ ﺇﺴﻤﺎﻋﻴل ﺍﻷﻨﺩﻟﺴﻲ ﺍﻟﻤﻌﺭﻭﻑ ﺒﺎﺒﻥ ﺴﻴﺩﻩ )458ﻫـ( ،ﺩﺍﺭ ﺍﻟﻔﻜﺭ،
ﺒﻴﺭﻭﺕ 1978 ،ﻡ.
ﺍﻟﻤﺼﻁﻠﺢ ﺍﻟﺼﻭﺘﻲ ﻓﻲ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻌﺭﺒﻴﺔ :ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺍﻟـﺼﻴﻎ ،ﻁ ،1ﺩﺍﺭ ﺍﻟﻔﻜـﺭ ،ﺩﻤـﺸﻕ،
1421ﻫـ=2000ﻡ.
ﻤﻌﺎﻨﻲ ﺍﻟﻘﺭﺁﻥ :ﺃﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ ﺒﻥ ﺇﺴﻤﺎﻋﻴل ﺍﻟﻤﺭﺍﺩﻱ ﺃﺒﻭ ﺠﻌﻔﺭ ﺍﻟﻨﺤﺎﺱ )ﺕ 338ﻫـ( ﺘﺤﻘﻴـﻕ:
ﻤﺤﻤﺩ ﻋﻠﻲ ﺍﻟﺼﺎﺒﻭﻨﻲ ،ﻁ ،1ﺠﺎﻤﻌﺔ ﺃﻡ ﺍﻟﻘﺭﻯ – ﻤﻜﺔ ﺍﻟﻤﻜﺭﻤﺔ1989 =1409 ،ﻡ.
ﻤﻌﺎﻨﻲ ﺍﻟﻘﺭﺁﻥ ﻭﺇﻋﺭﺍﺒـﻪ :ﺃﺒﻭ ﺇﺴﺤﺎﻕ ﺇﺒﺭﺍﻫﻴﻡ ﺍﻟﺴﺭﻱ ﺍﻟﺯﺠﺎﺝ )ﺕ 311ﻫـ( ﺸﺭﺡ ﻭﺘﻌﻠﻴﻕ :ﻋﺒﺩ
ﺍﻟﺠﻠﻴل ﺸﻠﺒﻲ ،ﻁ ،1ﻋﺎﻟﻡ ﺍﻟﻜﺘﺏ ،ﺒﻴﺭﻭﺕ1408 ،ﻫـ = 1988ﻡ.
228