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اﻟﺪراﺳﺎت اﻟﻌﻠﻴﺎ
آـــﻠﻴﺔ اﻟﺘﺮﺑﻴﺔ
ﻗﺴﻢ اﻟﻠﻐﺔ اﻟﻌﺮﺑﻴﺔ
1427ﻫـ2006-ﻡ
ﺑﺴﻢ اﷲ اﻟﺮﺣﻤﻦ اﻟﺮﺣﻴﻢ
)ﻴﺎ ﺍﻴﺘﻬﺎ ﺍﻟﻨﻔﺱ ﺍﻟﻤﻁﻤﺌﻨﺔ* ﺍﺭﺠﻌﻲ ﺁﻟﻲ ﺭﺒﻙ ﺭﺍﻀﻴﺔ ﻤﺭﻀﻴﺔ* ﻓﺎﺩﺨﻠﻲ ﻓـﻲ ﻋﺒـﺎﺩﻱ*
ﻭﺍﺩﺨﻠﻲ ﺠﻨﺘﻲ(
ﺼﺩﻕ ﺍﷲ ﺍﻟﻌﻅﻴﻡ
ﺴﻭﺭﺓ ﺍﻟﻔﺠﺭ ﺍﻵﻴﺎﺕ )(30-27
)ﺭﺏ ﺍﻭﺯﻋﻨﻲ ﺁﻥ ﺍﺸﻜﺭ ﻨﻌﻤﺘﻙ ﺍﻟﺘﻲ ﺍﻨﻌﻤﺕ ﻋﻠﻲ ﻭﻋﻠﻲ ﻭﺍﻟـﺩﻱ ﻭﺍﻥ ﺍﻋﻤـل ﺼـﺎﻟﺤﺎ
ﺘﺭﻀﺎﻩ ﻭﺍﺩﺨﻠﻨﻲ ﺒﺭﺤﻤﺘﻙ ﻓﻲ ﻋﺒﺎﺩﻙ ﺍﻟﺼﺎﻟﺤﻴﻥ(
ﺼﺩﻕ ﺍﷲ ﺍﻟﻌﻅﻴﻡ
ﺴﻭﺭﺓ ﺍﻟﻨﻤل ﺍﻵﻴﺔ )(19
ﺇﻫﺩﺍﺀ
ﺁﻟﻲ ﺭﻭﺡ ﺍﻻﺏ ﺍﻟﻌﺯﻴﺯ ﻭﺍﻟﻤﺭﺒﻲ ﺍﻟﺠﻠﻴل ﺍﻟﺩﻜﺘﻭﺭ /ﻋﺜﻤﺎﻥ ﺍﻟﻔﻜﻲ ﺒـﺎﺒﻜﺭ ﺭﺤﻠـﺕ ﻋﻨـﺎ
ﺒﺠﺴﺩﻙ ﻭﺴﺘﺒﻘﻲ ﺭﻭﺤﻙ ﺒﻴﻨﻨﺎ ﻭﺴﻴﻅل ﻋﻠﻤﻙ ﻭﺘﻭﺍﻀﻌﻙ ﻴﻤﺸﻲ ﺒﻴﻨﻨﺎ ﺍﺒﺩ ﺍﻟﺩﻫﺭ ﺍﻨﻙ ﺇﻨﺸﺎﺀ
ﺍﷲ ﻤﻥ ﺍﻟﺴﺒﻌﺔ ﺍﻟﺫﻴﻥ ﺴﻴﻅﻠﻬﻡ ﺍﷲ ﺒﻅﻠﻪ ﻴﻭﻡ ﻻ ﻅل ﺁﻻ ﻅﻠﻪ ﻓﻘﺩ ﻨﺸﺎﺕ ﻭﻋـﺸﺕ ﻭﻤـﺕ
ﺘﻘﻴﺎ..
ﻭﺘﺭﻜﺕ ﻋﻠﻤﺎ ﻻ ﺤﺩ ﻟﻪ ﻴﻨﺘﻔﻊ ﺒﻪ ﺍﻟﻨﺎﺱ ﻭﻟﻙ ﻤﻥ ﺍﻻﻭﻻﺩ ﺍﻟﺼﺎﻟﺤﻴﻥ ﺍﺠﻴﺎل ﺘـﺩﻋﻭ ﻟـﻙ
ﺒﺎﻟﺭﺤﻤﺔ ﻭﺍﻟﻤﻐﻔﺭﺓ ﻭﺍﻟﺠﻨﺔ ﺇﻨﺸﺎﺀ ﺍﷲ.
ﺍﻟﺸﻜﺭ ﻭﺍﻟﺘﻘﺩﻴﺭ
ﺍﻟﺸﻜﺭ ﷲ ﻋﺯ ﻭﺠل ﻗﺒﻼ ﻭﺒﻌﺩﺍ ﻋﻠﻲ ﻋﻭﻨﻪ ﻭﺘﻭﻓﻴﻘﻪ ﻭﻤﺎ ﺍﺼﺩﻕ ﻗﻭل ﺍﻟﺸﺎﻋﺭ:
ﻓﺎﻭل ﻤﺎ ﻴﺠﻨﻲ ﻋﻠﻴﻪ ﺍﺠﺘﻬﺎﺩﻩ ﺇﺫﺍ ﻟﻡ ﻴﻜﻥ ﻋﻭﻥ ﻤﻥ ﺍﷲ ﻟﻠﻔﺘﻲ
ﺸﻜﺭﻱ ﻭﺘﻘﺩﻴﺭ ﻭﻋﻅﻴﻡ ﺍﻤﺘﻨﺎﻨﻲ ﻟﻼﺏ ﻭﺍﻟﻌﺎﻟﻡ ﺍﻟﺠﻠﻴل ﺍﻟﺩﻜﺘﻭﺭ /ﻋﺜﻤﺎﻥ ﺍﻟﻔﻜﻲ ﺒﺎﺒﻜﺭ ﻓﻘﺩ ﺒـﺫل ﺠﻬـﺩﺍ
ﻤﻘﺩﺭﺍ ﻭﺼﻭﺏ ﻭﺠﻬﻪ ﺤﺘﻰ ﺨﺭﺠﺕ ﺍﻟﺭﺴﺎﻟﺔ ﺒﻬﺫﻩ ﺍﻟﺼﻭﺭﺓ ﺜﻡ ﺍﺨﺘﺎﺭﻩ ﺍﷲ ﺁﻟﻲ ﺠﻭﺍﺭﻩ ﻓﻔﺎﺭﻗﻨﺎﻩ ﺠـﺴﺩﺍ
ﻭﺘﺒﻘﻲ ﺭﻭﺤﻪ ﺒﻴﻨﻨﺎ ﻭﻴﺒﻘﻲ ﻋﻠﻤﻪ ﻨﻭﺭﺍ ﻴﻀﺊ ﺍﻟﻁﺭﻴﻕ.
ﻭﻜﻠﻤﺎﺕ ﺸﻜﺭ ﺍﺨﺹ ﺒﻬﺎ:
ﺍﻟﺒﺭﻭﻓﻴﺴﺭ ﻤﺤﻤﺩ ﻤﻬﺩﻱ ﺍﺤﻤﺩ ﺍﻟﺫﻱ ﻁﻭﻗﻨﻲ ﺒﻔﻀﻠﻪ ﻭﻋﻠﻤﻪ ﻤﺘﻌﺔ ﺍﷲ ﺒﺎﻟﺼﺤﺔ ﻭﺍﻟﻌﺎﻓﻴﺔ ﻭﺍﺒﻘﺎﻩ ﻨﺒﺭﺍﺴـﺎ
ﻴﻨﻴﺭ ﺍﻟﻁﺭﻴﻕ ﻟﻲ ﻭﻟﻐﻴﺭﻱ.
ﺍﻟﺒﺭﻭﻓﻴﺴﺭ ﻤﺤﻤﺩ ﻏﺎﻟﺏ ﻋﺒﺩ ﺍﻟﺭﻀﻲ
ﺍﻟﺫﻱ ﺍﻗﺘﻁﻊ ﻤﻥ ﻭﻗﺘﻪ ﻭﺠﻬﺩﻩ ﻭﺘﻔﻀل ﺒﻤﻨﺎﻗﺸﺔ ﺍﻟﺭﺴﺎﻟﺔ ﻤﻤﺘﺤﻨﺎ ﺨﺎﺭﺠﻴﺎ ﻻﻓﻜﺎﻥ ﺸﺭﻓﺎ ﻋﻅﻴﻤﺎ ﻟﻲ.
ﺍﻟﺩﻜﺘﻭﺭ ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺍﺤﻤﺩ
ﺍﻟﺫﻱ ﺘﻔﻀل ﺒﻤﻨﺎﻗﺸﺔ ﺍﻟﺭﺴﺎﻟﺔ ﻤﻤﺘﺤﻨﺎ ﺩﺍﺨﻠﻴﺎ ﻓﺸﺭﻓﻨﻲ ﺒﺫﻟﻙ
ﻭﺍﻻﺼﺩﻗﺎﺀ ﺍﻻﺤﺭﻴﺎﺀ ﺒﺸﻜﺭﻱ ﻟﻤﺎ ﺍﺴﺩﻭﻩ ﻟﻲ ﻤﻥ ﻋﻭﻥ ﻜﺜﻴﺭ
ﺍﻻﺥ ﺍﻟﺩﻜﺘﻭﺭ ﻤﺭﺘﻀﻲ ﻓﺭﺡ ﻋﻠﻲ ﻭﺩﺍﻋﺔ ﻤﻌﻬﺩ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺩﺒﻠﻭﻤﺎﺴﻴﺔ ﻭﺯﺍﺭﺓ ﺍﻟﺨﺎﺭﺠﻴﺔ
ﺍﻻﺥ ﺍﻟﺩﻜﺘﻭﺭ ﻋﺒﺩ ﺍﻟﻘﺎﺩﺭ ﺍﻟﺠﺯﻭﻟﻲ ﺍﻟﺒﺸﺭﻱ ﺠﺎﻤﻌﺔ ﻏﺭﺏ ﻜﺭﺩﻓﺎﻥ
ﺍﻻﺥ ﺍﻻﺴﺘﺎﺫ ﻴﻭﺴﻑ ﺍﻟﻨﻭﺭ ﺍﻟﺫﻱ ﺘﺭﺠﻡ ﻤﻠﺨﺹ ﺍﻟﺩﺭﺍﺴﺔ ﻟﻠﻐﺔ ﺍﻻﻨﺠﻠﻴﺯﻴﺔ
ﺍﻻﺥ ﺍﻻﺴﺘﺎﺫ ﻤﺤﻤﺩ ﺍﻟﺠﺎﻙ ﺍﻟﺫﻱ ﻗﺎﻡ ﺒﻁﺒﺎﻋﺔ ﺍﻟﺭﺴﺎﻟﺔ
ﺍﻻﺥ ﺍﻻﺴﺘﺎﺫ ﺨﺎﻟﺩ ﻓﻀل ﺍﷲ ﺩﺴﻜﻭ
ﺍﻻﺥ ﺍﻟﻤﻬﻨﺩﺱ ﻴﺎﺴﺭ ﻤﺤﻤﺩ ﺍﺒﻭ ﺯﻴﺩ
ﺍﻻﺥ ﺍﻻﺴﺘﺎﺫ ﻤﺤﻤﺩ ﺍﺤﻤﺩ ﺒﺯﻱ ﺠﺎﻤﻌﺔ ﺍﻟﺴﻭﺩﺍﻥ ﺍﻟﻤﻔﺘﻭﺤﺔ
ﺍﻻﺥ ﺍﻻﺴﺘﺎﺫ ﺍﻟﺘﺠﺎﻨﻲ ﺍﺒﺭﺍﻫﻴﻡ ﻤﺤﻤﺩ ﺍﺴﻤﺎﻋﻴل ﺭﺌﻴﺱ ﻗﺴﻡ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺭﺒﻴﺔ ﺠﺎﻤﻌﺔ ﺍﻟﺨﺭﻁﻭﻡ
ﻜﻠﻴﺔ ﺍﻟﺘﺭﺒﻴﺔ ﻓﻬﻡ ﺠﻤﻴﻌﺎ ﺍﻓﺨﺭ ﺒﻬﻡ ﻭﺍﻀﻌﻬﻡ ﻏﺭﺓ ﻓﻲ ﺠﺒﻴﻥ ﺍﻟﺯﻤﺎﻥ.
ﻭﺍﺨﺹ ﺒﺎﻟﺸﻜﺭ ﺍﺴﺭﺓ ﻤﺩﺍﺭﺱ ﺍﻟﻤﺸﺎﻋل ﺍﻟﺜﺎﻨﻭﻴﺔ ﺍﻟﺨﺎﺼﺔ ﺴﻭﺒﺎ ﺒﻨﻴﻥ – ﺒﻨﺎﺕ
ﻭﺍﻟﺸﻜﺭ ﻤﻭﺼﻭل ﺁﻟﻲ ﺍﺴﺭﺓ ﻤﻜﺘﺒﺎﺕ ﺠﺎﻤﻌﺔ ﺍﻟﻨﻴﻠﻴﻥ ﻭﺠﺎﻤﻌﺔ ﺍﻟﻘـﺭﺁﻥ ﺍﻟﻜـﺭﻴﻡ ﻭﺠﺎﻤﻌـﺔ ﺍﻡ ﺩﺭﻤـﺎﻥ
ﺍﻻﺴﻼﻤﻴﺔ.
ﻭﻤﺎ ﺘﻭﻓﻴﻘﻲ ﺁﻻ ﺒﺎﷲ
ﻤﻠﺨﺹ ﺍﻟﺩﺭﺍﺴﺔ
ﻤﻭﻀﻭﻉ ﻫﺫﻩ ﺍﻟﺩﺭﺍﺴﺔ ﻫﻭ ﺍﺨﺘﻼﻑ ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﻨﺤﻭﻴﺔ ﻭﺍﺜﺭﻩ ﻓﻲ ﺘﻘﻌﻴﺩ ﺍﻟﻨﺤـﻭ ﺍﻟﻌﺭﺒـﻲ
ﻭﺘﻨﺒﻊ ﺍﻫﻤﻴﺘﻬﺎ ﻓﻲ ﺃﻨﻬﺎ ﺘﺘﻨﺎﻭل ﺍﺜﺭ ﺍﻟﺨﻼﻓﺎﺕ ﺍﻟﻨﺤﻭﻴﺔ ﻓﻲ ﺘﻘﻌﻴﺩ ﺍﻟﻘﻭﺍﻋﺩ ﻫﺫﺍ ﻤﻥ ﺠﺎﻨـﺏ
ﻭﻤﻥ ﺠﺎﻨﺏ ﺁﺨﺭ ﺘﺸﻴﺭ ﺁﻟﻲ ﻤﻜﺎﻨﺔ ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﺒﺼﺭﻴﺔ ﻭﺍﻟﺘﻲ ﺘﻌﺘﺒﺭ ﺍﻡ ﻟﻠﻤﺩﺍﺭﺱ ﺍﻟﻨﺤﻭﻴﺔ.
ﺁﻤﺎ ﺃﻫﺩﺍﻑ ﻫﺫﻩ ﺍﻟﺩﺭﺍﺴﺔ ﻓﺎﻨﻬﺎ ﺘﻬﺩﻑ ﺁﻟﻲ ﺘﺘﺒﻊ ﺍﻟﺨﻼﻑ ﺍﻟﻨﺤﻭﻱ ﻭﻤﻌﺭﻓﺔ ﻓﻭﺍﺌﺩﻩ ﻜﻤﺎ ﺃﻨﻬﺎ
ﺘﻬﺩﻑ ﺁﻟﻲ ﻤﻌﺭﻓﺔ ﺍﻟﺨﻼﻓﺎﺕ ﺍﻟﻨﺤﻭﻴﺔ ﺒﻴﻥ ﻨﺤﺎﺓ ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﻭﺍﺤﺩﺓ ﻭﺘﺅﻜـﺩ ﺁﻥ ﺍﻟﺨـﻼﻑ
ﻅﺎﻫﺭﺓ ﺼﺤﻴﺔ ﺘﻭﻀﺢ ﺴﻼﻤﺔ ﺍﻟﻨﺤﻭ ﻭﺼﺤﺘﻪ ﻭﺍﺨﺘﻼﻑ ﺍﻟﺭﺃﻱ ﻻ ﻴﻘﺴﺩ ﺍﻟﻨﺤﻭ ﺒل ﻋﻠـﻲ
ﺍﻟﻌﻜﺱ ﻓﺎﻻﺨﺘﻼﻑ ﻴﻘﻭﻴﺔ ﻭﻴﻜﺴﺒﻪ ﺍﻟﻤﺘﺎﻨﺔ.
ﻫﺫﺍ ﻭﻻ ﻨﺩﻋﻲ ﺍﻨﻨﺎ ﺃﻭل ﻤﻥ ﺍﺸﺎﺭ ﺁﻟﻲ ﺍﻟﺨﻼﻑ ﻓﻘﺩ ﺴﺒﻘﺘﻨﺎ ﺩﺭﺍﺴﺎﺕ ﻋﺩﻴﺩﺓ ﺍﻫﻤﻬﺎ ﻜﺘـﺎﺏ
ﺍﻻﻨﺼﺎﻑ ﻓﻲ ﻤﺴﺎﺌل ﺍﻟﺨﻼﻑ ﺒﻴﻥ ﺍﻟﻨﺤﻭﻴﻴﻥ ﺍﻟﺒﺼﺭﻴﻴﻥ ﻭﺍﻟﻜﻭﻓﻴﻴﻥ ﻻﺒﻥ ﺍﻻﻨﺒﺎﺭﻱ ،ﺁﻻ ﺁﻥ
ﻫﺫﻩ ﺍﻟﺩﺭﺍﺴﺔ ﻓﻲ ﻤﺠﻤﻠﻬﺎ ﺘﺘﻨﺎﻭل :ﻤﻔﻬﻭﻡ ﺍﻟﺨﻼﻑ ﻭﺘﻁﻭﺭﻩ ﻭﺍﺴﺒﺎﺏ ﺍﻟﺨـﻼﻑ ﻭﺩﻭﺍﻓﻌـﻪ
ﻭﺍﻟﺨﻼﻑ ﻓﻲ ﺍﻷﺼﻭل ﻭﺍﻟﻤﺼﻁﻠﺤﺎﺕ :ﺍﻟﺴﻤﺎﻉ ﺍﻟﻘﻴﺎﺱ ﺍﻷﺼل ﻭﺍﻟﻔﺭﻉ ﺍﻟﺘﻌﻠﻴل ﺍﻟﻤﺩﺍﺭﺱ
ﺍﻟﻨﺤﻭﻴﺔ :ﺍﻟﺒﺼﺭﺓ ﺍﻟﻜﻭﻓﺔ ﺍﻟﺒﻐﺩﺍﺩﻴﺔ ﺍﻻﻨﺩﻟﺴﻴﺔ ﻭﺍﻟﻤﺼﺭﻴﺔ ﺍﻟﺨﻼﻑ ﻓﻲ ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻨﺤﻭﻴـﺔ:
ﺍﻟﺨﻼﻑ ﺒﻴﻥ ﺍﻟﺒﺼﺭﺓ ﻭﺍﻟﻜﻭﻓﺔ ﺍﻟﺨﻼﻑ ﺒﻴﻥ ﺍﻟﺒﺼﺭﻴﻴﻥ ﺍﻨﻔﺴﻬﻡ ﺍﻟﺨﻼﻑ ﺒـﻴﻥ ﺍﻟﻜـﻭﻓﻴﻴﻥ
ﺍﻨﻔﺴﻬﻡ ﻭﻤﺎ ﺨﺎﻟﻔﺕ ﻓﻴﻪ ﺍﻟﺒﺼﺭﺓ ﻭﺍﻟﻜﻭﻓﺔ ﺍﻟﻤـﺩﺍﺭﺱ ﺍﻻﺨـﺭﻱ ﻭﺒﻌـﺩ ﻫـﺫﺍ ﺍﻟﺘﻔـﺼﻴل
ﻟﻠﻤﻭﻀﻭﻋﺎﺕ ﺘﻭﺼﻠﺕ ﺍﻟﺩﺍﺭﺴﺔ ﺁﻟﻲ ﻋﺩﺩ ﻤﻥ ﺍﻟﻨﺘﺎﺌﺞ ﺒﻠﻎ ﻋﺩﺩﻫﺎ ﻋﺸﺭﻴﻥ ﻨﺘﻴﺠﺔ ﻀـﻤﻨﺕ
ﻓﻲ ﺍﻟﺨﺎﺘﻤﺔ.
ﻭﻋﻤﻭﻤﺎ ﻴﻤﻜﻥ ﺍﻟﻘﻭل :ﺁﻥ ﻅﺎﻫﺭﺓ ﺍﻟﺨﻼﻑ ﺍﻟﻨﺤﻭﻱ ﻫﻲ ﺍﻟﺘﻲ ﺍﺩﺕ ﺁﻟﻲ ﻅﻬﻭﺭ ﻤﺎ ﻴﻌﺭﻑ
ﺒـ ﺍﻷﺼﻭل ﺍﻟﻨﺤﻭﻴﺔ ﻭﻫﻲ ﺘﺼﺏ ﻓﻲ ﺍﻟﻌﺭﺒﻴﺔ ﻭﺍﻟﻨﺤﻭ ﻭﺍﻫﻡ ﻋﻭﺍﻤﻠﻬﺎ ﺍﺨﺘﻼﻑ ﺍﻟﻘﺭﺍﺀﺍﺕ
ﻭﺍﻟﻠﻬﺠﺎﺕ ﺜﻡ ﺭﻭﺍﻴﺎﺕ ﺍﻟﺸﻭﺍﻫﺩ ﻭﺍﺨﺘﻼﻑ ﺍﻟﻨﺤﺎﺓ ﻓﻲ ﻓﻬﻤﻬﺎ.
Abstract
This study aims at studying the grammar school differences and its
impact on the prescribing of Arabic grammar, the importance of
this study is that, it deals with grammatical differences in
prescribing the rules on one hand, and it indicates the Bisra School
status on the other hand, and this school is eemed the grammar
school’s mother.
This study aims to follow the grammatical difference and knows its
benefits, as we as knowing the differences among one school, and
it assures that the difference is a healthy aspect show the rightness
of the grammar, and dissimilarity in opinion never spoil the
friendliness on the contrary the difference strengthing and build up
the grammar.
This and we didn’t pretend that we are the first to indicate the
difference. We have been preceeded by many studies the first of
it: is (Elinsaf fi Massael Elkhilaf between Bisra and Kofa
grammarian) Ibn Elanbary , but this study in general deals the
difference concept and its development, the causes and
motivations, the difference in the roots and terms (heaving and
analog, the principle and the branch, reasoning), the grammar
schools: Bisra, Kofa, Bagdadia Andlousia, Egyptian, the difference
in grammar rules the difference between Bisra and Kofa, the
difference among the Bisraians and Kofians, the difference
between Bisra and Kofa and the other schools. After detailing
these subjects the study reached a number of results amounted to
20 results included in the concluding section.
In general it can be said that the phenomenon of grammatical
difference was what led to what is known as (the grammar
principles) and it flows in Arabic language and its grammar, and its
main element the difference of recitation and dialeets and the
naration of quotations and differences among the grammarian in
understanding it.
ﻤﻘﺩﻤﺔ
ﺍﻟﺤﻤﺩ ﷲ ﺍﻟﺫﻱ ﺸﺭﻑ ﺍﻟﻌﺭﺒﻴﺔ ﻓﺄﺨﺘﺎﺭﻫﺎ ﻟﻐﺔ ﻟﻜﺘﺎﺒـﻪ ﺍﻟﻜـﺭﻴﻡ ،ﻭﺘﻬـﺩ ﺒﺤﻔﻅـﻪ
ﻭﺤﻔﻅﻬﺎ ﻋﻠﻰ ﻤﺭ ﺍﻷﻴﺎﻡ ﻭﺍﻟﺴﻨﻴﻥ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻟﻨﺒﻲ ﺍﻟﻌﺭﺒﻲ ﺃﺸـﺭﻑ ﺍﻟﺨﻠـﻕ
ﻭﺍﻟﻤﺭﺴﻠﻴﻥ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺼﺤﺒﻪ ﺃﺠﻤﻌﻴﻥ .
ﺃﻤﺎ ﺒﻌﺩ
ﻓﺈﻥ ﻋﻠﻡ ﺍﻟﻨﺤﻭ ﻤﻥ ﺃﺴﻤﻲ ﺍﻟﻌﻠﻭﻡ ﻗﺩﺭﹰﺍ ،ﻭﺃﻨﻔﻌﻬﺎ ﺃﺜﺭﹰﺍ ﺒﻪ ﻨﻨﻁﻕ ﻓﺼﻴﺤ ﹰﺎ ،ﻭﻨﻜﺘﺏ
)(1
ﺼﺤﻴﺤ ﹰﺎ ،ﻭﻗﺩ ﺼﺩﻕ ﺇﺴﺤﺎﻕ ﺒﻥ ﺨﻠﻑ ﺍﻟﺒﻬﺭﺍﻨﻲ ﻓﻲ ﻗﻭﻟﻪ:
ﻥ
ﻥ ﺍﻷﻟﻜ ِ
ﻁ ﻤﻥ ﻟﺴﺎ ِ
ﺍﻟﻨﺤﻭ ﻴﺒﺴ ﹸ
ﻭﺍﻟﻤﺭ ﺀ ﻨﻜﺭﻤﻪ ﺇﺫﺍ ﻟﻡ ﻴﻠﺤﻥ
ﻭﺇﺫﺍ ﻁﻠﺒﺕ ﻤﻥ ﺍﻟﻌﻠﻭﻡ ﺃﺠﻠﻬﺎ
ﻥ
ﺴِ
ﻓﺄﺠﻠﹸﻬﺎ ﻤﻨﻬﺎ ﻤﻘﻴ ﻡ ﺍﻷﻟ
ﻓﺎﻟﻨﺤﻭ ﻋﻠﻡ ﻋﻅﻴﻡ ﺴﺨﺭﻩ ﺍﷲ ﺘﻌﺎﻟﻲ ﻟﻠﻌﺭﺒﻴﺔ ،ﻭﺠﻌﻠﻪ ﻭﺴﻴﻠﺔ ﻟﻠﺤﻔﺎﻅ ﻋﻠﻴﻬﺎ ،ﻭﻜﻡ
ﻨﺤﻥ ﻓﻲ ﺤﺎﺠﺔ ﺇﻟﻴﻪ ﻭﺨﺎﺼﺔ ﺒﻌﺩ ﺃﻥ ﻜﺎﺩﺕ ﺍﻟﺴﻠﻴﻘﺔ ﺍﻟﻠﻐﻭﻴﺔ ﻭﺍﻟﻌﺭﺒﻴﺔ ﺃﻥ ﺘﻨﻌﺩﻡ ،ﻭﻫﺫﺍ ﻤﺎ
ﻻ ﻟﻠﺩﺭﺍﺴﺔ :
ﺩﻓﻌﻨﻲ ﻻﺨﺘﻴﺎﺭ ﺍﻟﻨﺤﻭ ﻤﺠﺎ ﹰ
ﻓﻜﺎﻨﺕ ﻫﺫﻩ ﺍﻟﺩﺭﺍﺴﺔ ﺍﻟﻤﻭﺴﻭﻤﺔ "ﺍﺨﺘﻼﻑ ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﻨﺤﻭﻴﺔ ﻭﺃﺜﺭﻩ ﻓﻲ ﺘﻘﻌﻴﺩ ﺍﻟﻨﺤﻭ
ﺍﻟﻌﺭﺒﻲ".
ﻭﻨﺤﺴﺏ ﺃﻥ ﻟﻠﺨﻼﻑ ﻓﻭﺍﺌﺩ ﺠﻤﺔ ﻴﻤﻜﻥ ﺃﻥ ﻨﻭﺠﺯ ﻤﻨﻬﺎ :
ﺍﻟﺨﻼﻑ ﺭﺤﻤﺔ ﻟﻠﻌﺭﺏ ﻭﺍﻟﻤﺘﻜﻠﻤﻴﻥ ﺒﻠﺴﺎﻨﻬﻡ ،ﻓﻜل ﻤﺫﻫﺏ ﺫﻫﺏ ﺇﻟﻴﻪ ﻫﻭ ﺼـﺤﻴﺢ )(1
ﻋﻠﻰ ﺭﺃﻯ ﺃﻱ ﻤﺩﺭﺴﺔ ﻤﻥ ﺍﻟﻤﺩﺍﺭﺱ .
ﻫﺫﺍ ﺍﻟﺨﻼﻑ ﺃﺜﺎﺭ ﺤﻔﻴﻅﺔ ﺍﻟﻨﺤﺎﺓ ﻭﺠﻌﻠﻬﻡ ﻴﺘﻌﻤﻘﻭﻥ ﻓﻲ ﺘﻨﺎﻭل ﺍﻟﻤﺴﺎﺌل ﺍﻟﻨﺤﻭﻴﺔ ﻤﻤﺎ )(2
ﺃﺜﺭﻱ ﺍﻟﺘﺭﺍﺙ ﺍﻟﻨﺤﻭﻱ ﺍﻟﻌﺭﺒﻲ .
) (1ﺍﻨﻅﺭ :ﻤﺤﻤﺩ ﺍﻟﻁﻨﻁﺎﻭﻱ – ﻨﺸﺄﺓ ﺍﻟﻨﺤﻭ ﻭﺘﺎﺭﻴﺦ ﺃﺸﻬﺭ ﺍﻟﻨﺤﺎﺓ – ﺍﻟﻘﺎﻫﺭﺓ ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ ﻁ1973 5ﻡ ﺹ.4
ﻭﺃﻫﻤﻴﺔ ﻫﺫﺍ ﺍﻟﻤﻭﻀﻭﻉ ﺘﻨﺒﻊ ﻤﻥ ﺃﻨﻪ ﺃﺤﺩ ﺍﻟﻤﻭﻀﻭﻋﺎﺕ ﺍﻟﻤﻬﻤﺔ ﻓﻲ ﺩﺭﺍﺴﺔ ﺍﻟﻨﺤـﻭ
ﺍﻟﻌﺭﺒﻲ ،ﻓﺎﻟﻤﺩﺍﺭﺱ ﺍﻟﻨﺤﻭﻴﺔ ﻋﻠﻰ ﺍﺨﺘﻼﻓﻬﺎ ﺘﺼﺏ ﻓﻲ ﻤﺼﻠﺤﺔ ﺍﻟﻨﺤﻭ ﻭﻋﺎﻓﻴﺘـﻪ ،ﻓﻠﻜـل
ﻤﺩﺭﺴﺔ ﻨﺤﺎﺘﻬﺎ ﻭﺃﺴﺴﻬﺎ ﻭﻤﺒﺎﺩﺌﻬﺎ ﻭﺁﺭﺍﺅﻫﺎ ﻭﺁﺜﺎﺭﻫﺎ ،ﻭﻗﺩ ﺤﺎﻭﻟﻨﺎ ﻓﻲ ﻫﺫﻩ ﺍﻟﺩﺭﺍﺴـﺔ ﺃﻥ
ﻨﺒﻴﻥ ﻜل ﺫﻟﻙ ،ﻭﺭﻜﺯﻨﺎ ﻋﻠﻰ ﺍﻻﺨﺘﻼﻑ ﺍﻟﻨﺤﻭﻴﺔ ﺒﻴﻥ ﺘﻠﻙ ﺍﻟﻤﺩﺍﺭﺱ ،ﻭﺤﺎﻭﻟﻨﺎ ﺃﻥ ﻨـﺼل
ﺇﻟﻰ ﺃﺜﺭ ﺫﻟﻙ ﺍﻟﺨﻼﻑ ﻓﻲ ﺘﻘﻌﻴﺩ ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻨﺤﻭﻴﺔ ﻭﻟﻌﻠﻪ ﻫـﺩﻓﻨﺎ ﺍﻟﺭﺌﻴـﺴﻲ ﻤـﻥ ﺘﻨـﺎﻭل
ﺍﻟﻤﻭﻀﻭﻉ ﻭﺒﺤﺜﻪ ،ﺒﺠﺎﻨﺏ ﺃﻫﺩﺍﻑ ﺃﺨﺭﻯ ﺘﻤﺜﻠﺕ ﻓﻲ ﺘﻨﺎﻭﻟﻨﺎ ﻟﻤﻜﺎﻨﺔ ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﺒﺼﺭﻴﺔ ،
ﻭﺍﻟﺘﻲ ﺘﻌﺘﺒﺭ ﺃﻡ ﻟﻠﻤﺩﺍﺭﺱ ﺍﻟﻨﺤﻭﻴﺔ ،ﻭﻨﺤﺴﺏ ﺃﻥ ﻫﺫﻩ ﺍﻟﻤﻜﺎﻨﺔ ﺍﻟﺘﻲ ﺘﻤﺘﻌﺕ ﺒﻬﺎ ﺍﻟﺒﺼﺭﺓ ﻻ
ﺘﻨﻘﺹ ﻤﻥ ﻗﺩﺭ ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﻜﻭﻓﻴﺔ ﺍﻟﺘﻲ ﺴﺭﻋﺎﻥ ﻤﺎ ﻓﺘﺌﺕ ﺘﻘﺎﺭﻉ ﺍﻟﺒﺼﺭﺓ ﻭﺘﻨﺎﻓـﺴﻬﺎ ﻓـﻲ
ﺴﻴﺎﺩﺓ ﺍﻟﻨﺤﻭ .ﻭﻜﺫﻟﻙ ﻫﺩﻓﻨﺎ ﺇﻟﻰ ﺇﺒﺭﺍﺯ ﺍﻟﺨﻼﻓﺎﺕ ﺍﻟﻨﺤﻭﻴﺔ ﺒﻴﻥ ﻨﺤﺎﺓ ﺍﻟﻤﺩﺭﺴـﺔ ﺍﻟﻭﺍﺤـﺩﺓ
ﻟﻨﺅﻜﺩ ﺃﻥ ﻅﺎﻫﺭﺓ ﺍﻟﺨﻼﻑ ﻅﺎﻫﺭﺓ ﺼﺤﻴﺔ ﻭﺘﻭﻀﺢ ﺴﻼﻤﺔ ﺍﻟﻨﺤﻭ ﻭﺼﺤﺘﻪ ،ﻭﻨﻘﻭل :ﺇﻥ
ﺍﺨﺘﻼﻑ ﺍﻟﺭﺃﻱ ﻻ ﻴﻔﺴﺩ ﺍﻟﻨﺤﻭ ،ﺒل ﻋﻠﻰ ﺍﻟﻌﻜﺱ ﻓﺎﻻﺨﺘﻼﻑ ﻴﻘﻭﻴﻪ ﻭﻴﻜﺴﺒﻪ ﺍﻟﻤﺘﺎﻨﺔ .
ﻭﻟﻤﺎ ﻜﺎﻥ ﻟﻜل ﺩﺭﺍﺴﺔ ﻤﻨﻬﺞ ﺘﺤﺘﻤﻪ ﻁﺒﻴﻌﺔ ﺍﻟﻤﻭﻀﻭﻉ ﺍﻟﻤﺒﺤﻭﺙ ﻜﺎﻥ ﻤﻨﻬﺞ ﻫـﺫﻩ
ﻼ ﺍﺴﺘﻘﺭﺍﺌﻴ ﹰﺎ .
ﺍﻟﺩﺭﺍﺴﺔ ﻤﻨﻬﺠ ﹰﺎ ﺘﺎﺭﻴﺨﻴ ﹰﺎ ﻭﺼﻔﻴ ﹰﺎ ﺘﺤﻠﻴ ﹰ
ﻫﻨﺎﻟﻙ ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺴﺎﺒﻘﺔ ﺍﻟﺘﻲ ﺘﻨﺎﻭﻟﺕ ﺠﻭﺍﻨﺏ ﻤﺨﺘﻠﻔﺔ ﻤﻥ ﻤﻭﻀـﻭﻉ
ﺍﻟﺩﺭﺍﺴﺔ ،ﻭﻤﻨﻬﺎ ﻋﻠﻰ ﺴﺒﻴل ﺍﻟﻤﺜﺎل ﻻ ﺍﻟﺤﺼﺭ :
ﺩﺭﺍﺴﺔ ﺸﻭﻗﻲ ﻀﻴﻑ ﺒﻌﻨﻭﺍﻥ ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﻨﺤﻭﻴﺔ ،ﻭﺍﻟﺘﻲ ﺘﻨﺎﻭل ﻓﻴﻬـﺎ ﺍﻟﻤـﺩﺍﺭﺱ )(1
ﺍﻟﻨﺤﻭﻴﺔ ﺒﺎﻟﺘﻔﺼﻴل ﻤﺘﺤﺩﺜ ﹰﺎ ﻋﻥ ﺃﺴﺴﻬﺎ ،ﻤﻨﺎﻫﺠﻬﺎ ﻨﺤﺎﺘﻬﺎ ﺁﺭﺍﺌﻬﻡ ﻭﺁﺜﺎﺭﻫﻡ .
ﺩﺭﺍﺴﺔ ﻤﻬﺩﻱ ﺍﻟﻤﺨﺯﻭﻤﻲ ﺒﻌﻨﻭﺍﻥ ﻤﺩﺭﺴﺔ ﺍﻟﻜﻭﻨﺔ ﻭﺃﺜﺭﻫﺎ ﻓﻲ ﺍﻟﻨﺤـﻭ ﻭﺍﻟﻠﻐـﺔ ، )(2
ﻭﺍﻟﺘﻲ ﺘﻨﺎﻭل ﻓﻴﻬﺎ ﻤﺩﺭﺴﺔ ﺍﻟﻜﻭﻓﺔ ﺍﻟﻨﺤﻭﻴﺔ ﻤﺘﺤﺩﺜ ﹰﺎ ﻋﻥ ﺘﺎﺭﻴﺨﻬﺎ ،ﻤﻭﻗﻌﻬﺎ ،ﻜﻴﻑ
ﻗﺎﻤﺕ ﻭﺍﺴﺘﻘﺎﻤﺕ ﻭﺘﻁﻭﺭﺕ ،ﻨﺤﺎﺘﻬﺎ ﻤﻜﺎﻨﺘﻬﻡ ﻭﺁﺜﺎﺭﻫﻡ .
ﺩﺭﺍﺴﺔ ﺃﺤﻤﺩ ﺤﺴﻥ ﻋﻭﺍﺩ ﺃﺒﻭ ﺤﺴﺎﻥ ﺒﻌﻨﻭﺍﻥ ﺍﻟﻤﻨﺎﻅﺭﺍﺕ ﺍﻟﻨﺤﻭﻴﺔ ﻭﺨﻼﻓﺎﺘﻬﺎ ﺒـﻴﻥ )(3
ﺍﻟﺩﻗﺔ ﻭﺍﻟﻐﻤﻭﺽ ﺤﺘﻰ ﻨﻬﺎﻴﺔ ﺍﻟﻘﺭﻥ ﺍﻟﺭﺍﺒﻊ ﺍﻟﻬﺠﺭﻱ ،ﻭﺍﻟﺘﻲ ﺘﺤﺩﺙ ﻓﻴﻬـﺎ ﻋـﻥ
ﺍﺨﺘﻼﻓﺎﺕ ﺍﻟﻨﺤﺎﺓ ﺨﻼل ﺘﻠﻙ ﺍﻟﻤﻨﺎﻅﺭﺍﺕ .
ﺩﺭﺍﺴﺔ ﻤﺭﺘﻀﻲ ﻓﺭﺡ ﻋﻠﻰ ﻭﺩﺍﻋﺔ ﺒﻌﻨﻭﺍﻥ ﺍﻟﻭﺠﻭﺏ ﻭﺍﻟﺠﻭﺍﺯ ﻭﺍﻻﻤﺘﻨﺎﻉ ،ﻭﺍﻟﺘﻲ )(4
ﺘﻨﺎﻭل ﻤﻥ ﺨﻼﻟﻬﺎ ﺒﻌﺽ ﺍﻟﻤﺴﺎﺌل ﺍﻟﺨﻼﻓﻴﺔ ﺒﻴﻥ ﺍﻟﺒﺼﺭﻴﻴﻥ ﻭﺍﻟﻜﻭﻓﻴﻴﻥ .
ﻭﺘﻘﻊ ﻫﺫﻩ ﺍﻟﺩﺭﺍﺴﺔ "ﺍﺨﺘﻼﻑ ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﻨﺤﻭﻴﺔ ﻭﺃﺜﺭﻩ ﻓﻲ ﺘﻘﻌﻴﺩ ﺍﻟﻨﺤﻭ ﺍﻟﻌﺭﺒﻲ" ﺘﻘﻊ
ﻓﻲ ﺃﺭﺒﻌﺔ ﻓﺼﻭل ﺘﻔﺎﺼﻴﻠﻬﺎ ﻜﺎﻵﺘﻲ :
ﺍﻟﺒﺎﺤﺙ
)ﻴﺎ ﺍﻴﺘﻬﺎ ﺍﻟﻨﻔﺱ ﺍﻟﻤﻁﻤﺌﻨﺔ* ﺍﺭﺠﻌﻲ ﺁﻟﻲ ﺭﺒﻙ ﺭﺍﻀﻴﺔ ﻤﺭﻀﻴﺔ* ﻓﺎﺩﺨﻠﻲ ﻓـﻲ ﻋﺒـﺎﺩﻱ*
ﻭﺍﺩﺨﻠﻲ ﺠﻨﺘﻲ(
ﺼﺩﻕ ﺍﷲ ﺍﻟﻌﻅﻴﻡ
ﺴﻭﺭﺓ ﺍﻟﻔﺠﺭ ﺍﻵﻴﺎﺕ )(30-27
)ﺭﺏ ﺍﻭﺯﻋﻨﻲ ﺁﻥ ﺍﺸﻜﺭ ﻨﻌﻤﺘﻙ ﺍﻟﺘﻲ ﺍﻨﻌﻤﺕ ﻋﻠﻲ ﻭﻋﻠﻲ ﻭﺍﻟـﺩﻱ ﻭﺍﻥ ﺍﻋﻤـل ﺼـﺎﻟﺤﺎ
ﺘﺭﻀﺎﻩ ﻭﺍﺩﺨﻠﻨﻲ ﺒﺭﺤﻤﺘﻙ ﻓﻲ ﻋﺒﺎﺩﻙ ﺍﻟﺼﺎﻟﺤﻴﻥ(
ﺼﺩﻕ ﺍﷲ ﺍﻟﻌﻅﻴﻡ
ﺴﻭﺭﺓ ﺍﻟﻨﻤل ﺍﻵﻴﺔ )(19
ﺇﻫﺩﺍﺀ
ﺁﻟﻲ ﺭﻭﺡ ﺍﻻﺏ ﺍﻟﻌﺯﻴﺯ ﻭﺍﻟﻤﺭﺒﻲ ﺍﻟﺠﻠﻴل ﺍﻟﺩﻜﺘﻭﺭ /ﻋﺜﻤﺎﻥ ﺍﻟﻔﻜﻲ ﺒـﺎﺒﻜﺭ ﺭﺤﻠـﺕ ﻋﻨـﺎ
ﺒﺠﺴﺩﻙ ﻭﺴﺘﺒﻘﻲ ﺭﻭﺤﻙ ﺒﻴﻨﻨﺎ ﻭﺴﻴﻅل ﻋﻠﻤﻙ ﻭﺘﻭﺍﻀﻌﻙ ﻴﻤﺸﻲ ﺒﻴﻨﻨﺎ ﺍﺒﺩ ﺍﻟﺩﻫﺭ ﺍﻨﻙ ﺇﻨﺸﺎﺀ
ﺍﷲ ﻤﻥ ﺍﻟﺴﺒﻌﺔ ﺍﻟﺫﻴﻥ ﺴﻴﻅﻠﻬﻡ ﺍﷲ ﺒﻅﻠﻪ ﻴﻭﻡ ﻻ ﻅل ﺁﻻ ﻅﻠﻪ ﻓﻘﺩ ﻨﺸﺎﺕ ﻭﻋـﺸﺕ ﻭﻤـﺕ
ﺘﻘﻴﺎ..
ﻭﺘﺭﻜﺕ ﻋﻠﻤﺎ ﻻ ﺤﺩ ﻟﻪ ﻴﻨﺘﻔﻊ ﺒﻪ ﺍﻟﻨﺎﺱ ﻭﻟﻙ ﻤﻥ ﺍﻻﻭﻻﺩ ﺍﻟﺼﺎﻟﺤﻴﻥ ﺍﺠﻴﺎل ﺘـﺩﻋﻭ ﻟـﻙ
ﺒﺎﻟﺭﺤﻤﺔ ﻭﺍﻟﻤﻐﻔﺭﺓ ﻭﺍﻟﺠﻨﺔ ﺇﻨﺸﺎﺀ ﺍﷲ.
ﺍﻟﺸﻜﺭ ﻭﺍﻟﺘﻘﺩﻴﺭ
ﺍﻟﺸﻜﺭ ﷲ ﻋﺯ ﻭﺠل ﻗﺒﻼ ﻭﺒﻌﺩﺍ ﻋﻠﻲ ﻋﻭﻨﻪ ﻭﺘﻭﻓﻴﻘﻪ ﻭﻤﺎ ﺍﺼﺩﻕ ﻗﻭل ﺍﻟﺸﺎﻋﺭ:
ﻓﺎﻭل ﻤﺎ ﻴﺠﻨﻲ ﻋﻠﻴﻪ ﺍﺠﺘﻬﺎﺩﻩ ﺇﺫﺍ ﻟﻡ ﻴﻜﻥ ﻋﻭﻥ ﻤﻥ ﺍﷲ ﻟﻠﻔﺘﻲ
ﺸﻜﺭﻱ ﻭﺘﻘﺩﻴﺭ ﻭﻋﻅﻴﻡ ﺍﻤﺘﻨﺎﻨﻲ ﻟﻼﺏ ﻭﺍﻟﻌﺎﻟﻡ ﺍﻟﺠﻠﻴل ﺍﻟﺩﻜﺘﻭﺭ /ﻋﺜﻤﺎﻥ ﺍﻟﻔﻜﻲ ﺒﺎﺒﻜﺭ ﻓﻘﺩ ﺒـﺫل ﺠﻬـﺩﺍ
ﻤﻘﺩﺭﺍ ﻭﺼﻭﺏ ﻭﺠﻬﻪ ﺤﺘﻰ ﺨﺭﺠﺕ ﺍﻟﺭﺴﺎﻟﺔ ﺒﻬﺫﻩ ﺍﻟﺼﻭﺭﺓ ﺜﻡ ﺍﺨﺘﺎﺭﻩ ﺍﷲ ﺁﻟﻲ ﺠﻭﺍﺭﻩ ﻓﻔﺎﺭﻗﻨﺎﻩ ﺠـﺴﺩﺍ
ﻭﺘﺒﻘﻲ ﺭﻭﺤﻪ ﺒﻴﻨﻨﺎ ﻭﻴﺒﻘﻲ ﻋﻠﻤﻪ ﻨﻭﺭﺍ ﻴﻀﺊ ﺍﻟﻁﺭﻴﻕ.
ﻭﻜﻠﻤﺎﺕ ﺸﻜﺭ ﺍﺨﺹ ﺒﻬﺎ:
ﺍﻟﺒﺭﻭﻓﻴﺴﺭ ﻤﺤﻤﺩ ﻤﻬﺩﻱ ﺍﺤﻤﺩ ﺍﻟﺫﻱ ﻁﻭﻗﻨﻲ ﺒﻔﻀﻠﻪ ﻭﻋﻠﻤﻪ ﻤﺘﻌﺔ ﺍﷲ ﺒﺎﻟﺼﺤﺔ ﻭﺍﻟﻌﺎﻓﻴﺔ ﻭﺍﺒﻘﺎﻩ ﻨﺒﺭﺍﺴـﺎ
ﻴﻨﻴﺭ ﺍﻟﻁﺭﻴﻕ ﻟﻲ ﻭﻟﻐﻴﺭﻱ.
ﺍﻟﺒﺭﻭﻓﻴﺴﺭ ﻤﺤﻤﺩ ﻏﺎﻟﺏ ﻋﺒﺩ ﺍﻟﺭﻀﻲ
ﺍﻟﺫﻱ ﺍﻗﺘﻁﻊ ﻤﻥ ﻭﻗﺘﻪ ﻭﺠﻬﺩﻩ ﻭﺘﻔﻀل ﺒﻤﻨﺎﻗﺸﺔ ﺍﻟﺭﺴﺎﻟﺔ ﻤﻤﺘﺤﻨﺎ ﺨﺎﺭﺠﻴﺎ ﻻﻓﻜﺎﻥ ﺸﺭﻓﺎ ﻋﻅﻴﻤﺎ ﻟﻲ.
ﺍﻟﺩﻜﺘﻭﺭ ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺍﺤﻤﺩ
ﺍﻟﺫﻱ ﺘﻔﻀل ﺒﻤﻨﺎﻗﺸﺔ ﺍﻟﺭﺴﺎﻟﺔ ﻤﻤﺘﺤﻨﺎ ﺩﺍﺨﻠﻴﺎ ﻓﺸﺭﻓﻨﻲ ﺒﺫﻟﻙ
ﻭﺍﻻﺼﺩﻗﺎﺀ ﺍﻻﺤﺭﻴﺎﺀ ﺒﺸﻜﺭﻱ ﻟﻤﺎ ﺍﺴﺩﻭﻩ ﻟﻲ ﻤﻥ ﻋﻭﻥ ﻜﺜﻴﺭ
ﺍﻻﺥ ﺍﻟﺩﻜﺘﻭﺭ ﻤﺭﺘﻀﻲ ﻓﺭﺡ ﻋﻠﻲ ﻭﺩﺍﻋﺔ ﻤﻌﻬﺩ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺩﺒﻠﻭﻤﺎﺴﻴﺔ ﻭﺯﺍﺭﺓ ﺍﻟﺨﺎﺭﺠﻴﺔ
ﺍﻻﺥ ﺍﻟﺩﻜﺘﻭﺭ ﻋﺒﺩ ﺍﻟﻘﺎﺩﺭ ﺍﻟﺠﺯﻭﻟﻲ ﺍﻟﺒﺸﺭﻱ ﺠﺎﻤﻌﺔ ﻏﺭﺏ ﻜﺭﺩﻓﺎﻥ
ﺍﻻﺥ ﺍﻻﺴﺘﺎﺫ ﻴﻭﺴﻑ ﺍﻟﻨﻭﺭ ﺍﻟﺫﻱ ﺘﺭﺠﻡ ﻤﻠﺨﺹ ﺍﻟﺩﺭﺍﺴﺔ ﻟﻠﻐﺔ ﺍﻻﻨﺠﻠﻴﺯﻴﺔ
ﺍﻻﺥ ﺍﻻﺴﺘﺎﺫ ﻤﺤﻤﺩ ﺍﻟﺠﺎﻙ ﺍﻟﺫﻱ ﻗﺎﻡ ﺒﻁﺒﺎﻋﺔ ﺍﻟﺭﺴﺎﻟﺔ
ﺍﻻﺥ ﺍﻻﺴﺘﺎﺫ ﺨﺎﻟﺩ ﻓﻀل ﺍﷲ ﺩﺴﻜﻭ
ﺍﻻﺥ ﺍﻟﻤﻬﻨﺩﺱ ﻴﺎﺴﺭ ﻤﺤﻤﺩ ﺍﺒﻭ ﺯﻴﺩ
ﺍﻻﺥ ﺍﻻﺴﺘﺎﺫ ﻤﺤﻤﺩ ﺍﺤﻤﺩ ﺒﺯﻱ ﺠﺎﻤﻌﺔ ﺍﻟﺴﻭﺩﺍﻥ ﺍﻟﻤﻔﺘﻭﺤﺔ
ﺍﻻﺥ ﺍﻻﺴﺘﺎﺫ ﺍﻟﺘﺠﺎﻨﻲ ﺍﺒﺭﺍﻫﻴﻡ ﻤﺤﻤﺩ ﺍﺴﻤﺎﻋﻴل ﺭﺌﻴﺱ ﻗﺴﻡ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺭﺒﻴﺔ ﺠﺎﻤﻌﺔ ﺍﻟﺨﺭﻁﻭﻡ
ﻜﻠﻴﺔ ﺍﻟﺘﺭﺒﻴﺔ ﻓﻬﻡ ﺠﻤﻴﻌﺎ ﺍﻓﺨﺭ ﺒﻬﻡ ﻭﺍﻀﻌﻬﻡ ﻏﺭﺓ ﻓﻲ ﺠﺒﻴﻥ ﺍﻟﺯﻤﺎﻥ.
ﻭﺍﺨﺹ ﺒﺎﻟﺸﻜﺭ ﺍﺴﺭﺓ ﻤﺩﺍﺭﺱ ﺍﻟﻤﺸﺎﻋل ﺍﻟﺜﺎﻨﻭﻴﺔ ﺍﻟﺨﺎﺼﺔ ﺴﻭﺒﺎ ﺒﻨﻴﻥ – ﺒﻨﺎﺕ
ﻭﺍﻟﺸﻜﺭ ﻤﻭﺼﻭل ﺁﻟﻲ ﺍﺴﺭﺓ ﻤﻜﺘﺒﺎﺕ ﺠﺎﻤﻌﺔ ﺍﻟﻨﻴﻠﻴﻥ ﻭﺠﺎﻤﻌﺔ ﺍﻟﻘـﺭﺁﻥ ﺍﻟﻜـﺭﻴﻡ ﻭﺠﺎﻤﻌـﺔ ﺍﻡ ﺩﺭﻤـﺎﻥ
ﺍﻻﺴﻼﻤﻴﺔ.
ﻭﻤﺎ ﺘﻭﻓﻴﻘﻲ ﺁﻻ ﺒﺎﷲ
ﻤﻠﺨﺹ ﺍﻟﺩﺭﺍﺴﺔ
ﻤﻭﻀﻭﻉ ﻫﺫﻩ ﺍﻟﺩﺭﺍﺴﺔ ﻫﻭ ﺍﺨﺘﻼﻑ ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﻨﺤﻭﻴﺔ ﻭﺍﺜﺭﻩ ﻓﻲ ﺘﻘﻌﻴﺩ ﺍﻟﻨﺤـﻭ ﺍﻟﻌﺭﺒـﻲ
ﻭﺘﻨﺒﻊ ﺍﻫﻤﻴﺘﻬﺎ ﻓﻲ ﺃﻨﻬﺎ ﺘﺘﻨﺎﻭل ﺍﺜﺭ ﺍﻟﺨﻼﻓﺎﺕ ﺍﻟﻨﺤﻭﻴﺔ ﻓﻲ ﺘﻘﻌﻴﺩ ﺍﻟﻘﻭﺍﻋﺩ ﻫﺫﺍ ﻤﻥ ﺠﺎﻨـﺏ
ﻭﻤﻥ ﺠﺎﻨﺏ ﺁﺨﺭ ﺘﺸﻴﺭ ﺁﻟﻲ ﻤﻜﺎﻨﺔ ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﺒﺼﺭﻴﺔ ﻭﺍﻟﺘﻲ ﺘﻌﺘﺒﺭ ﺍﻡ ﻟﻠﻤﺩﺍﺭﺱ ﺍﻟﻨﺤﻭﻴﺔ.
ﺁﻤﺎ ﺃﻫﺩﺍﻑ ﻫﺫﻩ ﺍﻟﺩﺭﺍﺴﺔ ﻓﺎﻨﻬﺎ ﺘﻬﺩﻑ ﺁﻟﻲ ﺘﺘﺒﻊ ﺍﻟﺨﻼﻑ ﺍﻟﻨﺤﻭﻱ ﻭﻤﻌﺭﻓﺔ ﻓﻭﺍﺌﺩﻩ ﻜﻤﺎ ﺃﻨﻬﺎ
ﺘﻬﺩﻑ ﺁﻟﻲ ﻤﻌﺭﻓﺔ ﺍﻟﺨﻼﻓﺎﺕ ﺍﻟﻨﺤﻭﻴﺔ ﺒﻴﻥ ﻨﺤﺎﺓ ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﻭﺍﺤﺩﺓ ﻭﺘﺅﻜـﺩ ﺁﻥ ﺍﻟﺨـﻼﻑ
ﻅﺎﻫﺭﺓ ﺼﺤﻴﺔ ﺘﻭﻀﺢ ﺴﻼﻤﺔ ﺍﻟﻨﺤﻭ ﻭﺼﺤﺘﻪ ﻭﺍﺨﺘﻼﻑ ﺍﻟﺭﺃﻱ ﻻ ﻴﻘﺴﺩ ﺍﻟﻨﺤﻭ ﺒل ﻋﻠـﻲ
ﺍﻟﻌﻜﺱ ﻓﺎﻻﺨﺘﻼﻑ ﻴﻘﻭﻴﺔ ﻭﻴﻜﺴﺒﻪ ﺍﻟﻤﺘﺎﻨﺔ.
ﻫﺫﺍ ﻭﻻ ﻨﺩﻋﻲ ﺍﻨﻨﺎ ﺃﻭل ﻤﻥ ﺍﺸﺎﺭ ﺁﻟﻲ ﺍﻟﺨﻼﻑ ﻓﻘﺩ ﺴﺒﻘﺘﻨﺎ ﺩﺭﺍﺴﺎﺕ ﻋﺩﻴﺩﺓ ﺍﻫﻤﻬﺎ ﻜﺘـﺎﺏ
ﺍﻻﻨﺼﺎﻑ ﻓﻲ ﻤﺴﺎﺌل ﺍﻟﺨﻼﻑ ﺒﻴﻥ ﺍﻟﻨﺤﻭﻴﻴﻥ ﺍﻟﺒﺼﺭﻴﻴﻥ ﻭﺍﻟﻜﻭﻓﻴﻴﻥ ﻻﺒﻥ ﺍﻻﻨﺒﺎﺭﻱ ،ﺁﻻ ﺁﻥ
ﻫﺫﻩ ﺍﻟﺩﺭﺍﺴﺔ ﻓﻲ ﻤﺠﻤﻠﻬﺎ ﺘﺘﻨﺎﻭل :ﻤﻔﻬﻭﻡ ﺍﻟﺨﻼﻑ ﻭﺘﻁﻭﺭﻩ ﻭﺍﺴﺒﺎﺏ ﺍﻟﺨـﻼﻑ ﻭﺩﻭﺍﻓﻌـﻪ
ﻭﺍﻟﺨﻼﻑ ﻓﻲ ﺍﻷﺼﻭل ﻭﺍﻟﻤﺼﻁﻠﺤﺎﺕ :ﺍﻟﺴﻤﺎﻉ ﺍﻟﻘﻴﺎﺱ ﺍﻷﺼل ﻭﺍﻟﻔﺭﻉ ﺍﻟﺘﻌﻠﻴل ﺍﻟﻤﺩﺍﺭﺱ
ﺍﻟﻨﺤﻭﻴﺔ :ﺍﻟﺒﺼﺭﺓ ﺍﻟﻜﻭﻓﺔ ﺍﻟﺒﻐﺩﺍﺩﻴﺔ ﺍﻻﻨﺩﻟﺴﻴﺔ ﻭﺍﻟﻤﺼﺭﻴﺔ ﺍﻟﺨﻼﻑ ﻓﻲ ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻨﺤﻭﻴـﺔ:
ﺍﻟﺨﻼﻑ ﺒﻴﻥ ﺍﻟﺒﺼﺭﺓ ﻭﺍﻟﻜﻭﻓﺔ ﺍﻟﺨﻼﻑ ﺒﻴﻥ ﺍﻟﺒﺼﺭﻴﻴﻥ ﺍﻨﻔﺴﻬﻡ ﺍﻟﺨﻼﻑ ﺒـﻴﻥ ﺍﻟﻜـﻭﻓﻴﻴﻥ
ﺍﻨﻔﺴﻬﻡ ﻭﻤﺎ ﺨﺎﻟﻔﺕ ﻓﻴﻪ ﺍﻟﺒﺼﺭﺓ ﻭﺍﻟﻜﻭﻓﺔ ﺍﻟﻤـﺩﺍﺭﺱ ﺍﻻﺨـﺭﻱ ﻭﺒﻌـﺩ ﻫـﺫﺍ ﺍﻟﺘﻔـﺼﻴل
ﻟﻠﻤﻭﻀﻭﻋﺎﺕ ﺘﻭﺼﻠﺕ ﺍﻟﺩﺍﺭﺴﺔ ﺁﻟﻲ ﻋﺩﺩ ﻤﻥ ﺍﻟﻨﺘﺎﺌﺞ ﺒﻠﻎ ﻋﺩﺩﻫﺎ ﻋﺸﺭﻴﻥ ﻨﺘﻴﺠﺔ ﻀـﻤﻨﺕ
ﻓﻲ ﺍﻟﺨﺎﺘﻤﺔ.
ﻭﻋﻤﻭﻤﺎ ﻴﻤﻜﻥ ﺍﻟﻘﻭل :ﺁﻥ ﻅﺎﻫﺭﺓ ﺍﻟﺨﻼﻑ ﺍﻟﻨﺤﻭﻱ ﻫﻲ ﺍﻟﺘﻲ ﺍﺩﺕ ﺁﻟﻲ ﻅﻬﻭﺭ ﻤﺎ ﻴﻌﺭﻑ
ﺒـ ﺍﻷﺼﻭل ﺍﻟﻨﺤﻭﻴﺔ ﻭﻫﻲ ﺘﺼﺏ ﻓﻲ ﺍﻟﻌﺭﺒﻴﺔ ﻭﺍﻟﻨﺤﻭ ﻭﺍﻫﻡ ﻋﻭﺍﻤﻠﻬﺎ ﺍﺨﺘﻼﻑ ﺍﻟﻘﺭﺍﺀﺍﺕ
ﻭﺍﻟﻠﻬﺠﺎﺕ ﺜﻡ ﺭﻭﺍﻴﺎﺕ ﺍﻟﺸﻭﺍﻫﺩ ﻭﺍﺨﺘﻼﻑ ﺍﻟﻨﺤﺎﺓ ﻓﻲ ﻓﻬﻤﻬﺎ.
Abstract
This study aims at studying the grammar school differences and its
impact on the prescribing of Arabic grammar, the importance of
this study is that, it deals with grammatical differences in
prescribing the rules on one hand, and it indicates the Bisra School
status on the other hand, and this school is eemed the grammar
school’s mother.
This study aims to follow the grammatical difference and knows its
benefits, as we as knowing the differences among one school, and
it assures that the difference is a healthy aspect show the rightness
of the grammar, and dissimilarity in opinion never spoil the
friendliness on the contrary the difference strengthing and build up
the grammar.
This and we didn’t pretend that we are the first to indicate the
difference. We have been preceeded by many studies the first of
it: is (Elinsaf fi Massael Elkhilaf between Bisra and Kofa
grammarian) Ibn Elanbary , but this study in general deals the
difference concept and its development, the causes and
motivations, the difference in the roots and terms (heaving and
analog, the principle and the branch, reasoning), the grammar
schools: Bisra, Kofa, Bagdadia Andlousia, Egyptian, the difference
in grammar rules the difference between Bisra and Kofa, the
difference among the Bisraians and Kofians, the difference
between Bisra and Kofa and the other schools. After detailing
these subjects the study reached a number of results amounted to
20 results included in the concluding section.
In general it can be said that the phenomenon of grammatical
difference was what led to what is known as (the grammar
principles) and it flows in Arabic language and its grammar, and its
main element the difference of recitation and dialeets and the
naration of quotations and differences among the grammarian in
understanding it.
اﻟﻔﺼﻞ اﻷول
ﻣﻔﻬﻮم اﻟﺨﻼف وأﺳﺒﺎﺑﻪ
اﻟﻤﺒﺤﺚ اﻷول :ﻣﻔﻬﻮم اﻟﺨﻼف وﺗﻄﻮرﻩ
اﻟﻤﺒﺤﺚ اﻟﺜﺎﻧﻲ :أﺳﺒﺎب اﻟﺨﻼف ودواﻓﻌﻪ
ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل
ﻤﻔﻬﻭﻡ ﺍﻟﺨﻼﻑ ﻭﺘﻁﻭﺭﻩ
ﺍﻟﺨﻼﻑ ﻟﻐﺔ :
ﺨﻠﹾﻔ ﹲﺔ ﻫﻲ ﻤﺼﺩﺭ ﺍﻻﺨﺘﻼﻑ ،
ﺨﻠﹾﻑ ﻀﺩ ﻗﺩﺍﻡ ،ﻭﺍﻟ ِ
ﺍﻟﺨﻼﻑ ﻟﻐﺔ ﻫﻭ ﺍﻟﻤﻀﺎﺩﺓ ،ﻭ ﹶ
ﻭﻤﻨﻪ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻲ " :ﺠﻌل ﺍﻟﻠﻴل ﻭﺍﻟﻨﻬﺎﺭ ﺨﻠﻔﻪ ﻟﻤﻥ ﺃﺭﺍﺩ").(2
ﺃﻱ :ﺇﻥ ﻓﺎﺘﻪ ﺃﻤ ﺭ ﺒﺎﻟﻨﻬﺎﺭ ﻤﻥ ﺍﻟﻌﺒﺎﺩﺓ ﺘﺩﺍﺭﻜﻪ ﺒﺎﻟﻠﻴل ،ﻭﺇﻥ ﻓﺎﺘﻪ ﺒﺎﻟﻠﻴـل ﺘﺩﺍﺭﻜـﻪ
ﺒﺎﻟﻨﻬﺎﺭ ،ﺒﻤﻌﻨﻲ :ﺇﺫﺍ ﺫﻫﺏ ﻫﺫﺍ ﻴﺠﺊ ﻫﺫﺍ ﻜﺄﻨﻪ ﻴﺨﻠﻔﻪ ﺃﻭ ﻴﺨﺎﻟﻑ ﺃﺤﺩﻫﻤﺎ ﺼﺎﺤﺒﻪ).(3
ﻭﻗﺩ ﺨﺎﻟﻔﻪ ﻤﺨﺎﻟﻔﺔ ﻭﺨﻼﻓ ﹰﺎ ﻭﻓﻲ ﺍﻟﻤﺜل) :ﺇﻨﻤﺎ ﺃﻨﺕ ﺨﻼﻑ ﺍﻟﻀﺒﻊ ﺍﻟﺭﺍﻜﺏ() ،(4ﺃﻱ
ﺕ ﺍﻟﺭﺍﻜﺏ ﻫﺭﺒﺕ ﻤﻨﻪ .
:ﺘﺨﺎﻟﻑ ﺍﻟﻀﺒﻊ ؛ ﻷﻥ ﺍﻟﻀﺒﻊ ﺇﺫﺍ ﺭﺃ ﹾ
ﻭﺘﺨﺎﻟﻑ ﺍﻷﻤﺭﺍﻥ ﺃﻱ :ﺍﺨﺘﻠﻔﺎ ﻭﻟﻡ ﻴﺘﻔﻘﺎ ،ﻭﻜل ﻤـﺎ ﻟـﻡ ﻴﺘـﺴﺎ ﻭ ﻓﻘـﺩ ﺘﺨـﺎﻟﻑ
)(5
،ﺃﻱ:ﻓﻲ ﺤﺎﻟﺔ ﺍﺨﺘﻼﻑ ﺃﻜﻠﻪ. ﻭﺍﺨﺘﻠﻑ،ﻭﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ":ﻭﺍﻟﻨﺨل ﻭﺍﻟﺯﺭﻉ ﻤﺨﺘﻠﻔ ﹰﺎ ﺃﻜﻠﻪ"
ﻭﻴﻘﺎل ﺍﻟﻘﻭﻡ ﺨﻠﻔﺔ ،ﺃﻱ :ﻤﺨﺘﻠﻔﻭﻥ ،ﻭﻫﻤﺎ ﺨﻠﻔﺎﻥ ،ﺃﻱ :ﻤﺨﺘﻠﻔﺎﻥ ﻭﻟﻪ ﻋﺒـﺩﺍﻥ
ﻼ ﻭﺍﻵﺨﺭ ﻗﺼﻴﺭﹰﺍ ﺃﻭ ﻜﺎﻥ ﺃﺤﺩﻫﻤﺎ ﺃﺒﻴﺽ ﻭﺍﻵﺨﺭ ﺃﺴـﻭﺩ ،
ﺨﻠﻔﺎﻥ ﺇﺫﺍ ﻜﺎﻥ ﺃﺤﺩﻫﻤﺎ ﻁﻭﻴ ﹰ
ﻭﺍﻟﺠﻤﻊ ﻤﻥ ﻜل ﺫﻟﻙ ﺃﺨﻼﻑ ﻭﺨِﻠْﻔﺔ).(6
ﺨﻼﹶﻑ ﺭﺴﻭل ﺍﷲ")،(7
ﻭﺍﻟﺨﻼﻑ ﻴﻌﻨﻲ ﺍﻟﻤﺨﺎﻟﻔﺔ ،ﻭﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ" :ﻓﺭﺡ ﺍﻟﻤﺨﻠﻔﻭﻥ ﺒﻤﻘﻌﺩﻫﻡ ِ
ﻑ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ).(8
ﺨ ﹾﻠ ﹶ
ﺃﻱ :ﻤﺨﺎﻟﻔﺘﻪ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ،ﻭﻗﻴل :ﹶ
) (9ﺍﻨﻅﺭ ﻁﻪ ﺠﺎﺒﺭ ﺍﻟﻌﻠﻭﺍﻨﻲ – ﺴﻠﺴﻠﺔ ﻗﻀﺎﻴﺎ ﺍﻟﻔﻜﺭ ﺍﻹﺴﻼﻤﻲ – ﺃﺩﺏ ﺍﻻﺨﺘﻼﻑ ﻓﻲ ﺍﻹﺴﻼﻡ – ﺍﻟﺩﺍﺭ ﺍﻟﻌﺎﻟﻤﻴﺔ ﻟﻠﻜﺘﺎﺏ
ﻭﺍﻹﺴﻼﻡ 1981ﻡ ﺹ.22
) (10ﺴﻭﺭﺓ ﻫﻭﺩ ﺍﻵﻴﺘﺎﻥ .119-118
) (11ﺃﺩﺏ ﺍﻻﺨﺘﻼﻑ ﻓﻲ ﺍﻹﺴﻼﻡ ﺹ.25
(2ﻓﻲ ﺍﻻﺨﺘﻼﻑ ﺭﻴﺎﻀﺔ ﻟﻸﺫﻫﺎﻥ ،ﻭﺘﻼﺤﻕ ﻟﻶﺭﺍﺀ ،ﻭﻓﺘﺢ ﻤﺠﺎﻻﺕ ﺍﻟﺘﻔﻜﻴﺭ ﻟﻠﻭﺼﻭل
ﺇﻟﻰ ﺴﺎﺌﺭ ﺍﻻﻓﺘﺭﺍﻀﺎﺕ .
(3ﺘﻌﺩﺩ ﺍﻟﺤﻠﻭل ﺃﻤﺎﻡ ﺍﻟﺩﺍﺭﺱ ﻟﻴﻬﺘﺩﻱ ﺇﻟﻰ ﺍﻟﺭﺃﻱ ﺍﻟﺫﻱ ﻴﺘﻨﺎﺴﺏ ﻤﻊ ﻓﻜﺭﻩ .
ﺍﻟﺘﻁﻭﺭ ﺍﻟﺘﺎﺭﻴﺨﻲ ﻟﻠﺨﻼﻑ :
ﻨﻌﻨﻲ ﺒﺎﻟﺘﻁﻭﺭ :ﺍﻟﺘﻐﻴﺭ ﺍﻟﺘﺩﺭﻴﺠﻲ ﻭﻓﻕ ﺍﻟﻤﺭﺍﺤل ﺍﻟﻤﺨﺘﻠﻔﺔ ،ﻭﻟﻤﺎ ﻜﺎﻥ ﺍﻟﺨـﻼﻑ
ﻤﻥ ﺼﻠﺏ ﺍﻟﻨﺤﻭ ﺍﻟﻌﺭﺒﻲ ﻜﺎﻥ ﻻﺒﺩ ﻤﻥ ﺍﻟﻭﻗﻭﻑ ﻋﻠﻴﻪ ﻤﻥ ﺨﻼل ﻤﺭﺍﺤل ﺘﻁـﻭﺭ ﺍﻟﻨﺤـﻭ
ﺍﻟﻌﺭﺒﻲ ﻭﻫﻲ:
.1ﻤﺭﺤﻠﺔ ﺍﻟﻨﺸﺄﺓ .
.2ﺍﻟﻁﻭﺭ ﺍﻷﻭل – ﻁﻭﺭ ﺍﻟﻭﻀﻊ ﻭﺍﻟﺘﻜﻭﻴﻥ .
.3ﺍﻟﻁﻭﺭ ﺍﻟﺜﺎﻨﻲ – ﻁﻭﺭ ﺍﻟﻨﻤﻭ ﻭﺍﻹﺒﺩﺍﻉ .
.4ﺍﻟﻁﻭﺭ ﺍﻟﺜﺎﻟﺙ – ﻁﻭﺭ ﺍﻟﻨﻀﺞ ﻭﺍﻟﻜﻤﺎل .
.5ﺍﻟﻁﻭﺭ ﺍﻟﺭﺍﺒﻊ – ﻁﻭﺭ ﺍﻟﺘﺭﺠﻴﺢ ﻭﺍﻟﺒﺴﻁ .
ﺃﻭ ﹰﻻ – ﻤﺭﺤﻠﺔ ﺍﻟﻨﺸﺄﺓ :
ل ﺍﻟﻌﻠﻭﻡ ﻤﻌﺭﻓﺔ ﻋﻤﻠﻴﺔ ﻗﺒل ﺃﻥ ﻴﻌﺭﻓﻬﺎ ﻨﻅﺭﻴﺔ ،ﻜﺫﻟﻙ ﻋﺭﻑ
ﺠﱠ
ﻜﻤﺎ ﻋﺭﻑ ﺍﻟﻌﺎﻟﻡ
ﺍﻟﻌﺭﺏ ﻟﻐﺘﻬﻡ ﻤﻨﻁﻭﻗﺔ ﻗﺒل ﺃﻥ ﻴﻌﺭﻓﻭﻫﺎ ﻤﻌﺭﻓﺔ ﻨﻅﺭ ﻭﺩﺭﺱ ﻭﻜﻤﺎ ﻨﻅﻡ ﺍﻟﺸﻌﺭﺍﺀ ﺍﻷﻭﺍﺌل
ﻗﺼﺎﺌﺩﻫﻡ ﺍﻟﺒﻜﺭ ﺩﻭﻥ ﻤﻌﺭﻓﺔ ﻨﻅﺭﻴﺔ ﺒﻤﺎ ﻴﺘﺼل ﺒﺎﻟﺸﻌﺭ ﻤﻥ ﻋﺭﻭﺽ ﻭﻋﻠل ﻭﺯﺤﺎﻓﺎﺕ ،
ﻜﺫﻟﻙ ﻋﺎﺸﺕ ﺍﻟﻌﺭﺒﻴﺔ ﻋﻠﻰ ﺃﻟﺴﻥ ﺍﻟﻌﺭﺏ ﻨﺩﻴﺔ ﻨﺼﻴﺤﺔ ﺩﻭﻥ ﺃﻥ ﻴﻜﻭﻥ ﻟﻬﻡ ﻋﻠﻡ ﺒﻤﺎ ﻴﺘﺼل
ﻼ ﻗﺒل ﺃﻥ ﻴﻅﻬﺭ ﺍﻟﻨﺤﺎﺓ ﻭﻗﺒل ﺃﻥ
ﺒﻬﺎ ﻤﻥ ﻨﺤﻭ ﻭﺼﺭﻑ ،ﻓﻠﻘﺩ ﻋﻤﺭﺕ ﺍﻟﻠﻐﺔ ﺘﺎﺭﻴﺨ ﹰﺎ ﻁﻭﻴ ﹰ
ﻴﻜﻭﻥ ﻫﻨﺎﻟﻙ ﻨﺤﻭ ﻭﻗﻭﺍﻋﺩ ﻭﺍﺼﻁﻼﺤﺎﺕ).(12
) (12ﺍﻨﻅﺭ :ﺩﺍﺭ ﻤﺎﺯﻥ ﻤﺒﺎﺭﻙ – ﺍﻟﻌﻠﺔ ﺍﻟﻨﺤﻭﻴﺔ ﻓﻲ ﺍﻟﻨﺤﻭ ﺍﻟﻌﺭﺒﻲ ﻨﺸﺄﺘﻬﺎ ﻭﺘﻁﻭﺭﻫﺎ – ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ
ﺍﻟﻁﺒﻌﺔ ﺍﻟﺜﺎﻟﺙ 1401ﻫـ1981-ﻡ ﺹ.9
ﺒل ﺇﻥ ﺍﻷﻋﺭﺍﺏ – ﻭﻫﻡ ﺍﻟﺫﻴﻥ ﺍﺴﺘﻘﺭﺃ ﺍﻟﻨﺤﺎﺓ ﻟﻐﺘﻬﻡ ﻓﻴﻤﺎ ﺒﻌـﺩ ﻭﺍﺘﺨـﺫﻭﺍ ﻤﻨﻬـﺎ
ﻤﺼﺩﺭﹰﺍ ﻟﻘﻭﺍﻋﺩﻫﻡ – ﻜﺎﻨﻭﺍ ﺒﻌﻴﺩﻴﻥ ﻋﻥ ﻤﻌﺭﻓﺔ ﺍﻟﻨﺤﻭ ﻭﺍﺼﻁﻼﺤﺎﺘﻪ ﺤﺘﻰ ﺒﻌـﺩ ﻭﻀـﻊ
ﺍﻟﻨﺤﻭ ﻭﺘﻌﺭﻴﻔﺎﺘﻪ ﻭﺍﺴﺘﻘﺭﺍﺭ ﻤﺎ ﺘﻭﺍﻀﻊ ﻋﻠﻴﻪ ﺍﻟﻨﺤﺎﺓ ﻤﻥ ﺍﻻﺼﻁﻼﺤﺎﺕ).(13
ﻭﺇﻥ ﺍﻷﻋﺭﺍﺏ – ﻭﻫﻡ ﺃﺴﺎﺘﺫﺓ ﺍﻟﻨﺤﺎﺓ – ﻜﺎﻨﻭﺍ ﻴﺠﻬﻠﻭﻥ ﺍﻻﺼﻁﻼﺤﺎﺕ ﺍﻟﺘﻲ ﻴﻌﺭﻓﻬﺎ
ﺼﻐﺎﺭ ﺍﻟﻁﻼﺏ !! ﺭﻭﻱ ﺍﻟﺠﺎﺤﻅ ﻋﻥ ﺍﻟﺭﺒﻴﻊ ﺒﻥ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺍﻟﺴﻠﻤﻲ ﺃ،ﻩ ﻗـﺎل" :ﻗﻠـﺕ
ﻷﻋﺭﺍﺒﻲ " ﺃﺘﻤ ﻬ ﺭ ﺇﺴﺭﺍﺌﻴل ؟ ﻗﺎل :ﺇﻨﻲ ﺇﺫﹰﺍ ﻟﺭﺠل ﺴﻭﺀ ﻗﺎل :ﻗﻠﺕ :ﺃﻓﺘﺠﺭ ﻓﻠﺴﻁﻴﻥ ؟؟
)(14
ﻭﻤﻥ ﺍﻟﻨﺹ ﻴﺘﻀﺢ ﺃﻥ ﺍﻷﻋﺭﺍﺒﻲ ﻗﺩ ﻓﻬﻡ ﺍﻟﻤﻌﻨﻲ ﺍﻟﻠﻐﻭﻱ ﻟﻠﻬﻤﺯ ﻗﺎل :ﺇﻨﻲ ﺇﺫﹰﺍ ﻟﻘﻭﻱ"
ﻭﺍﻟﺠﺭ ﺩﻭﻥ ﺍﻟﻤﻌﻨﻲ ﺍﻻﺼﻁﻼﺤﻲ ،ﻭﻫﺫﺍ ﻴﺅﻜﺩ ﻤﺎ ﻗﻠﻨﺎﻩ ﺒﺄﻥ ﺍﻷﻋﺭﺍﺏ ﻜﺎﻨﻭﺍ ﺒﻌﻴﺩﻴﻥ ﻋﻥ
ﻤﻌﺭﻓﺔ ﺍﻟﻨﺤﻭ ﺍﺼﻁﻼﺤﺎﺘﻪ .
ﻤﻥ ﻜل ﺫﻟﻙ ﻨﺭﻱ ﺃﻥ ﺍﻟﻌﺭﺏ ﺍﻷﻭﺍﺌل ﻜﺎﻨﻭﺍ ﻴﻌﺭﻓﻭﻥ ﻟﻐﺘﻬﻡ ﻤﻌﺭﻓﺔ ﻋﻤﻠﻴﺔ ﻗﺎﺌﻤـﺔ
ﻋﻠﻰ ﺍﻟﻔﻁﺭﺓ ﻭﺍﻟﺴﻠﻴﻘﺔ ،ﻭﻨﻌﺘﻘﺩ ﺃﻥ ﺃﺠﻴﺎﻟﻬﻡ – ﺒﻌﺩ ﺫﻟﻙ ﻓﺴﺩﺕ ﺃﻟﺴﻨﺘﻬﻡ ﻭﺸﺎﻉ ﺍﻟﻠﺤﻥ ﺒﻴﻨﻬﻡ
ﻓﺩﻋﺕ ﺍﻟﺤﺎﺠﺔ ﺇﻟﻰ ﻭﻀﻊ ﺃﺼﻭل ﻨﻅﺭﻴﺔ ﻭﻗﻭﺍﻋﺩ ﺘﺼﻭﻥ ﺍﻟﻠﺴﺎﻥ ﻤﻥ ﺍﻟﺯﻟل ،ﻭﻟﻜﻥ ﺍﻟﺫﻱ
ﻻ ﻨﺴﺘﻁﻴﻊ ﺃﻥ ﻨﺤﺩﺩﻩ ﻋﻠﻰ ﻭﺠﻪ ﺍﻟﺩﻗﺔ ﻤﺘﻰ ﻭﻀﻌﺕ ﺘﻠﻙ ﺍﻷﺼﻭل ﻭﺍﻟﻘﻭﺍﻋﺩ ؟؟
ﻴﻘﻭل ﺍﻷﺴﺘﺎﺫ /ﺃﺤﻤﺩ ﺃﻤﻴﻥ" :ﺘﺎﺭﻴﺦ ﺍﻟﻨﺤﻭ ﻓﻲ ﻤﻨﺸﺌﻪ ﻏﺎﻤﺽ ﻜل ﺍﻟﻐﻤﻭﺽ ،ﻓﺈﻨﱠﺎ
ﻨﺭﻱ ﻓﺠﺄﺓ ﻜﺘﺎﺒ ﹰﺎ ﻀﺨﻤ ﹰﺎ ﻫﻭ ﻜﺘﺎﺏ ﺴﻴﺒﻭﻴﻪ ﻭﻻ ﻨﺭﻱ ﻗﺒﻠﻪ ﻤﺎ ﻴﺼﺢ ﺃﻥ ﻴﻜﻭﻥ ﻨﻭﺍﺓ ﺘﺒﻴﻥ ﻤﺎ
ﻼ").(15
ﻫﻭ ﺴﻨﺔ ﻁﺒﻴﻌﺘﻪ ﻤﻥ ﻨﺸﻭﺀ ﻭﺍﺭﺘﻘﺎﺀ ،ﻭﻜل ﻤﺎ ﺫﻜﺭﻭﻩ ﻤﻥ ﻫﺫﺍ ﺍﻟﻘﺒﻴل ﻻ ﻴﺸﻔﻲ ﻏﻠﻴ ﹰ
ﻴﺘﻀﺢ ﻤﻥ ﺤﺩﻴﺙ ﺍﻷﺴﺘﺎﺫ /ﺃﺤﻤﺩ ﺃﻤﻴﻥ :ﺃﻥ ﻨﺸﺄﺓ ﺍﻟﻨﺤﻭ ﻴﻜﺘﻨﻔﻬﺎ ﻏﻤﻭﺽ ﻜﺒﻴﺭ ،
ﻭﻨﻼﺤﻅ ﺃﻥ ﺍﻷﺴﺘﺎﺫ ﻨﻔﺴﻪ ﻴﻨﺩﻫﺵ ﻟﻅﻬﻭﺭ ﻤﺅﻟﻑ ﻓﻲ ﻤﺴﺘﻭﻱ ﻜﺘﺎﺏ ﺴﻴﺒﻭﻴﻪ – ﺍﻟﺫﻱ ﻟﹸﻘﺏ
ﺒـ )ﻗﺭﺁﻥ ﺍﻟﻨﺤﻭ( – ﻓﺠﺄﺓ .
ﻭﻴﺭﻱ ﺍﻷﺴﺘﺎﺫ ﺃﻥ ﻜل ﻤﺎ ﹸﺫ ِﻜ ﺭ ﻓﻲ ﻨﺸﺄﺓ ﺍﻟﻨﺤﻭ ﻟﻡ ﻴﻜﻥ ﻜﺎﻓﻴ ﹰﺎ ،ﻭﻗـﺩ ﻨﺘﻔـﻕ ﻤـﻊ
ﺍﻷﺴﺘﺎﺫ ﺃﺤﻤﺩ ﺃﻤﻴﻥ ﻓﻲ ﺃﻨﻨﺎ ﻻ ﻴﻤﻜﻥ ﺃﻥ ﻨﻘ ﺭ ﻓﺄﻥ ﺍﻟﻨﺤﻭ ﻅﻬﺭ ﻓﺠﺄﺓ ﻓـﻲ ﻜﺘـﺎﺏ ﻀـﺨﻡ
) (54ﺍﻨﻅﺭ :ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ ﺤﺴﻥ – ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻨﺤﻭﻴﺔ ﻤﺎﺩﺘﻬﺎ ﻭﻁﺭﻴﻘﺘﻬﺎ – ﻤﻁﺒﻌﺔ ﺍﻟﻌﻠﻭﻡ ﺍﻟﻘﺎﻫﺭﺓ ﺴﻨﺔ 1946ﻡ ﺹ.75
) (55ﻋﺒﺩ ﺍﻟﻜﺭﻴﻡ ﺍﻷﺴﻌﺩ – ﺍﻟﻭﺴﻴﻁ ﻓﻲ ﺘﺎﺭﻴﺦ ﺍﻟﻨﺤﻭ ﺍﻟﻌﻠﻭﻱ – ﺩﺍﺭ ﺍﻟﺸﻭﺍﻑ ﻟﻠﻨﺸﺭ ﻭﺍﻟﺘﻭﺯﻴﻊ ﻁ1413 1ﻫـ1994-ﻡ
ﺹ.34
ﺕ ﺍﺴﺘﻔﺎﺩ ﻤﻨﻬﺎ ﺍﻟﻜﺜﻴﺭﻭﻥ ،ﻭﻗﺩ ﻜﻭﻥ ﺍﻟﻜﺴﺎﺌﻲ ﺠﺒﻬﺔ ﻗﻭﻴﺔ ﻤﻥ ﺍﻜﻠﻭﻓﻴﻴﻥ
ﺤﺘﻰ ﺃﺨﺭﺝ ﻤﺅﻟﻔﺎ ٍ
ﺜﺒﺘﺕ ﺃﻤﺎﻡ ﺍﻟﺠﺒﻬﺔ ﺍﻟﺒﺼﺭﻴﺔ ﻭﻭﻗﻔﺕ ﻤﻨﻬﺎ ﻤﻭﻗﻑ ﺍﻟﻨﺩ ﻟﻠﻨﺩ).(56
ﺽ ﻫﺫﺍ ﺍﻟﻁﻭﺭ ﺤﺘﻰ ﻗﻁﻊ ﺍﻟﻨﺤﻭ ﺸﻭﻁ ﹰﺎ ﻜﺒﻴﺭﹰﺍ ﻭﺸـﺎﺭﻑ ﻋﻠـﻰ
ﻭﻋﻠﻰ ﻫﺫﺍ ﻟﻡ ﻴﻨﻘ ِ
ﺍﻟﻨﻬﺎﻴﺔ ،ﻭﺒﺩﺃ ﺍﻟﻨﺤﻭ ﻴﺘﺨﻠﺹ ﻤﻥ ﺍﻟﺼﺭﻑ ،ﻭﻴﺴﺘﻘل ﺍﻟﺼﺭﻑ ﺒﺎﻟﺘـﺄﻟﻴﻑ ﻓـﻲ ﻤـﺴﺘﻬل
ﺍﻟﻁﻭﺭ ﺍﻟﺜﺎﻟﺙ .
ﺭﺍﺒﻌ ﹰﺎ – ﺍﻟﻁﻭﺭ ﺍﻟﺜﺎﻟﺙ ﻁﻭﺭ ﺍﻟﻨﻀﺞ ﻭﺍﻟﻜﻤﺎل :
ﻭﻗﺩ ﺒﺩﺃ ﻫﺫﺍ ﺍﻟﻁﻭﺭ ﻤﻨﺫ ﻋﻬﺩ ﺃﺒﻲ ﻋﺜﻤﺎﻥ ﺍﻟﻤﺎﺯﻨﻲ ﺍﻟﺒﺼﺭﻱ ﺇﻤﺎﻡ ﺍﻟﻁﺒﻘﺔ ﺍﻟﺴﺎﺩﺴﺔ
،ﻭﻴﻌﻘﻭﺏ ﺒﻥ ﺍﻟﺴﻜﻴﺕ ﺍﻟﻜﻭﻓﻲ ﺇﻤﺎﻡ ﺍﻟﻁﺒﻘﺔ ﺍﻟﺭﺍﺒﻌﺔ ﺇﻟﻰ ﺁﺨﺭ ﻋﻬﺩ ﺍﻟﻤﺒﺭﺩ ﺍﻟﺒﺼﺭﻱ ﺸﻴﺦ
)(57
– ﺍﻟﺴﺎﺒﻌﺔ ﻭﺜﻌﻠﺏ ﺍﻟﻜﻭﻓﻲ ﺸﻴﺦ ﺍﻟﺨﺎﻤﺴﺔ ،ﺇﺫﹰﺍ ﻫﻭ ﻁﻭﺭ ﺒﺼﺭﻱ ﻜـﻭﻓﻲ – ﺃﻴـﻀ ﹰﺎ
ﻓﺎﻟﻁﻭﺭ ﺍﻟﺴﺎﺒﻕ ﻓﺘﺢ ﺍﻟﻤﺠﺎل ﺃﻤﺎﻤﻪ ،ﻭﻫﻴﺄ ﻟﻪ ﺍﻟﻜﻤﺎل ﻭﺍﻟﻨﻀﺞ ،ﻭﻟﻘﺩ ﺸﻤﺭ ﺍﻟﺠﻤﻴﻊ ﻋـﻥ
ﺴﺎﻋﺩ ﺍﻟﺠﺩ ﻭﻨﺯﻟﻭﺍ ﺍﻟﻤﻴﺩﺍﻥ ﺘﺤﺕ ﺭﺤﻤﺔ ﺍﻟﻌﺼﺒﻴﺔ ﺍﻟﺘﻲ ﺘﻤﺜﻠﺕ ﻓﻲ ﺫﻟﻙ ﺍﻟﺘﻨﺎﻓﺱ ﺍﻟﺤﺎﺩ ﺒﻴﻥ
ﺍﻟﺒﺼﺭﺓ ﻭﺍﻟﻜﻭﻓﺔ ،ﻭﻓﻲ ﺫﻟﻙ ﺍﻟﺨﻼﻑ ﺍﻟﻜﺒﻴﺭ ﻓﻲ ﺃﺴﺎﻟﻴﺏ ﺍﻟﺒﺤـﺙ ﻋﻨـﺩ ﺍﻟﻤﺩﺭﺴـﺘﻴﻥ ،
ﺤ ِﻭ ﺃﻓﺎﺩ ﺍﻟﻨﺤﻭ ﻜﺜﻴﺭﹰﺍ ،ﻓﻜﺎﻥ ﻨﺎﻀﺠ ﹰﺎ ﻜﺎﻤل ﺍﻷﺼﻭل ﻓﻲ ﻫﺫﺍ
ﻓﺘﻁﻭﺭ ﺍﻟﺨﻼﻑ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟ ﱠﻨ
ﺍﻟﻁﻭﺭ .
ﻭﻗﺩ ﺍﺸﺘﻬﺭ ﻓﻲ ﻫﺫﻩ ﺍﻟﻤﺭﺤﻠﺔ ﺭﺠﺎل ﻤﻥ ﺍﻟﻤﺩﺭﺴﺘﻴﻥ ﻜﺎﻥ ﻟﻬﻡ ﺒﻌﺽ ﺍﻹﺴـﻬﺎﻤﺎﺕ
ﻓﻲ ﺘﻁﻭﺭ ﺍﻟﻨﺤﻭ ﺍﻟﻌﺭﺒﻲ ،ﻭﺤﺴﺒﻨﺎ ﻫﻨﺎ ﻤﻥ ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﺒﺼﺭﻴﺔ ﺍﻹﻤﺎﻡ ﺃﺒﻲ ﺍﻟﻌﺒﺎﺱ ﻤﺤﻤﺩ
ﺒﻥ ﻴﺯﻴﺩ ﺍﻟﻤﺒﺭﺩ ﺕ)285ﻫـ( ،ﻭﺍﻟﺫﻱ ﻴﻌﺩ ﺃﻭل ﺸﺨﺼﻴﻪ ﻨﺤﻭﻴﺔ ﺘﻨﺎﻭﻟﺕ ﺍﻟﻤﺎﺩﺓ ﺍﻟﻨﺤﻭﻴـﺔ
)(58
ﻓﻘﺩ ﺤﺎﻭل ﺫﻟﻙ ﻓﻲ ﺒﺎﻟﺸﻤﻭل ﻭﺍﻟﺼﻴﺎﻏﺔ ﻭﺍﻟﺘﺭﺘﻴﺏ ﻓﻲ ﻤﻨﻬﺞ ﻴﺨﺘﻠﻑ ﻋﻥ ﻤﻨﻬﺞ ﺴﻴﺒﻭﻴﻪ
ﻜﺘﺎﺒﻪ )ﺍﻟﻤﻘﺘﻀﺏ( ﻭﻏﻴﺭﻩ ﻤﻥ ﺍﻟﻜﺘﺏ ،ﺭﻏﻡ ﺘﺘﺒﻌﻪ ﻟﺴﻴﺒﻭﻴﻪ ﻭﺘﺄﺜﺭﻩ ﺒـﻪ ﻓـﻲ ﺸـﻭﺍﻫﺩﻩ
ﻭﻗﻭﺍﻋﺩﻩ .
) (70ﺍﻨﻅﺭ :ﺩﺭﻭﺱ ﻓﻲ ﺍﻟﻨﺤﻭ ﺍﻟﻌﺭﺒﻲ ﺹ ، 11ﻭﺍﻟﻭﺴﻴﻁ ﻓﻲ ﺸﺎﺭﻉ ﺍﻟﻨﺤﻭ ﺍﻟﻌﺭﺒﻲ ﺹ.34
) (71ﺩﺭﻭﺱ ﻓﻲ ﺍﻟﻨﺤﻭ ﺍﻟﻌﺭﺒﻲ ﺹ.11
) (72ﺩﺭﻭﺱ ﻓﻲ ﺍﻟﻨﺤﻭ ﺍﻟﻌﺭﺒﻲ ﺹ.11
) (73ﻫﺒﺔ ﺍﷲ ﺒﻥ ﻋﻠﻲ – ﺃﻤﺎﻟﻲ ﺍﻟﺸﺠﺭﻱ – ﺘﺤﻘﻴﻕ ﺩ /ﻤﺤﻤﺩ ﻤﺤﻤﺩ ﺍﻟﻁﻨﺎﺹ – ﺍﻟﻨﺎﺸﺭ ﻤﻜﺘﺒﺔ ﺍﻟﺨﺎﻨﺠﻲ ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻲ
.61-51/1
ﻓﻬﺫﺍ ﺤﻜﻡ ﻴﻌﻁﻴﻨﺎ ﺼﻭﺭﺓ ﺼﺎﺩﻗﺔ ﻋﻥ ﻋﺯﻭﻑ ﺍﻟﻤﺘﺄﺨﺭﻴﻥ ﻋﻥ ﺍﻟﻤﺫﻫﺏ ﺍﻟﻜﻭﻓﻲ .
ﻭﻨﺭﺠﺢ ﺃﻥ ﻤﻌﻅﻡ ﺍﻟﻨﺤﺎﺓ ﻓﻲ ﺒﻐﺩﺍﺩ ﻟﻡ ﻴﻜﻭﻨﻭﺍ ﺇﻻ ﺍﻤﺘـﺩﺍﺩ ﻟﻤﺩﺭﺴـﺘﻲ ﺍﻟﺒـﺼﺭﺓ
ﻭﺍﻟﻜﻭﻓﺔ ،ﻭﻋﻨﺩﻤﺎ ﻨﺼﻑ ﺃﺤﺩﻫﻡ ﺃﻨﻪ ﺒﺼﺭﻱ ﺃﻭ ﻜﻭﻓﻲ ﻻ ﻨﻌﻨﻲ ﺃﻨﻪ ﻤﺘﻌﺼﺏ ﻜـﺎﻟﻤﺒﺭﺩ
ﻭﺜﻌﻠﺏ ،ﻭﺇﻨﻤﺎ ﻨﻌﻨﻲ ﺍﻨﺘﺴﺎﺒﻪ ﻓﻲ ﻤﻨﻬﺠﻪ ﺇﻟﻰ ﺃﺤﺩ ﺍﻟﻤﺫﻫﺒﻴﻥ ،ﻭﻨﺤﺴﺏ ﺃﻥ ﺃﻭل ﻤﻅﻬـﺭ
ﻤﻥ ﻤﻅﺎﻫﺭ ﻋﺩﻡ ﺍﻟﺘﻌﺼﺏ ﻴﺘﻤﺜل ﻓﻲ ﻅﻬﻭﺭ ﻁﺎﺌﻔﺔ ﺒﺴﻁﺕ ﺃﻗﻭﺍل ﺍﻟﻤـﺫﻫﺒﻴﻥ ﻭﺍﺨﺘـﺎﺭﺕ
ﻤﻨﻬﺎ ،ﻭﺃﻨﻪ ﺇﺫﺍ ﻜﺎﻥ ﻷﺤﺩﻫﻤﺎ ﺍﻟﻐﻠﺒﺔ ﻋﻠﻰ ﺍﻵﺨﺭ ﻴﻐﻠﺒﻭﻥ ﻟﻠﺤﻕ ﻻ ﻟﻠﺘﻌﺼﺏ) .(74ﻭﺨﻴـﺭ
ﻤﺜﺎل ﻟﺫﻟﻙ ﺍﻟﺭﻭﻤﺎﻨﻲ ﺍﻟﻨﺤﻭﻱ .
ﻭﻫﺫﺍ ﻴﻌﻨﻲ ﺃﻥ ﺍﻟﺒﻐﺩﺍﺩﻴﻴﻥ ﻫﻡ ﺃﻭل ﻤﻥ ﺘﻌﺭﺽ ﻟﺩﺭﺍﺴﺔ ﺍﻟﺨﻼﻑ ﺍﻟﻨﺤـﻭﻱ ﺤﻴـﺙ
ﺽ.
ﻭﻗﻔﻭﺍ ﻋﻠﻰ ﺍﻟﺨﻼﻑ ﺍﻟﺒﺼﺭﻱ ﺍﻟﻜﻭﻓﻲ ﻭﺭﺠﺤﻭﺍ ﺒﻌﻀﻬﻡ ﻋﻠﻰ ﺒﻌ ٍ
ﻭﺍﻟﻤﻼﺤﻅ ﻓﻲ ﺘﻠﻙ ﺍﻟﻔﺘﺭﺓ ﺃﻥ ﺜﻘﺎﻓﺔ ﺍﻟﻨﺤﻭﻴﻴﻥ ﻟﻡ ﺘﻜﻥ ﻭﺍﺤﺩﺓ ،ﺇﻨﻤﺎ ﻜﺎﻨﺕ ﺘﺘﻔـﺎﻭﺕ
ﻋﻤﻘ ﹰﺎ ﻭﻨﻀﺠ ﹰﺎ ،ﻜﻤﺎ ﻜﺎﻨﺕ ﺘﺘﻨﻭﻉ ﻭﺘﺘﻔﺎﻭﺕ ﻓﻲ ﺍﻟﺸﻤﻭل ،ﻓﻘﺩ ﻜﺎﻥ ﻤﻥ ﺍﻟﻨﺤﻭﻴﻴﻥ ﻤﻥ ﺃﺘﻘﻥ
– ﺇﻟﻰ ﺠﺎﻨﺏ ﺍﻟﻌﺭﺒﻴﺔ – ﻋﻠﻭﻡ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻘﺭﺁﻥ ﻭﻜﺎﻥ ﻤﻨﻬﻡ ﻤﻥ ﺃﺘﻘﻥ ﺍﻟﻤﻨﻁﻕ ﻭﻋﻠﻡ ﺍﻟﻜﻼﻡ ،
ﻭﻜﺎﻥ ﻤﻨﻬﻡ – ﺃﺨﻴﺭﹰﺍ – ﻤﻥ ﻏﻠﺒﺕ ﻋﻠﻴﻪ ﺍﻟﻌﺭﺒﻴﺔ ﺩﻭﻥ ﻏﻴﺭﻫﺎ ،ﻭﻟﻡ ﻴﻜﻥ ﺃﻭﻟﺌﻙ ﺍﻟﻨﺤﻭﻴﻭﻥ
ﻼ ﻭﺍﺤﺩﹰﺍ ﻜﻤﺎ ﻜﺎﻥ ﺍﻷﻤﺭ ﻋﻨﺩ ﻨﺤﺎﺓ
ﻤﻘﻴﺩﻴﻥ ﺒﻤﻨﻬﺞ ﻋﺎﻡ ﻴﺘﻌﺼﺒﻭﻥ ﻟﻪ ،ﻭﻴﺴﻠﻜﻭﻥ ﻓﻴﻪ ﺴﺒﻴ ﹰ
ﺍﻟﺒﺼﺭﺓ ﻭﺍﻟﻜﻭﻓﺔ ،ﻭﺇﻨﻤﺎ ﻜﺎﻥ ﻟﻜل ﻤﻨﻬﻡ ﺃﻥ ﻴﺴﻠﻙ ﺍﻟﺴﺒﻴل ﺍﻟﺘﻲ ﺘﺭﻱ ،ﻭﺃﻥ ﻴﻀﻊ ﻟﻨﻔـﺴﻪ
ﺍﻟﻤﻨﻬﺞ ﺍﻟﺫﻱ ﻴﺭﻀﺎﻩ).(75
ﻻ ﻭﻋﺩﻡ ﻭﺠـﻭﺩ
ﻭﻤﻥ ﻫﻨﺎ – ﺃﻋﻨﻲ ﻤﻥ ﺍﺨﺘﻼﻑ ﺍﻟﺜﻘﺎﻓﺎﺕ ﺍﻟﺘﻲ ﺘﺄﺜﺭ ﺒﻬﺎ ﺍﻟﻨﺤﺎﺓ ﺃﻭ ﹰ
ﻤﻨﻬﺞ ﻤﻭﺤﺩ ﺜﺎﻨﻴ ﹰﺎ – ﻅﻬﺭﺕ ﻤﻨﺎﻫﺞ ﻭﺃﺴﺎﻟﻴﺏ ﻤﺨﺘﻠﻔﺔ ﻭﻜﺎﻨﺕ ﻟﻠﻨﺤﺎﺓ ﺁﺭﺍﺅﻫﻡ ﺍﻟﻤﺘﺒﺎﻴﻨﺔ ﻓﻲ
ﻤﻌﺎﻟﺠﺔ ﺍﻟﺒﺤﺙ ﺍﻟﻨﺤﻭﻱ) ،(76ﻭﻻﺴﻴﻤﺎ ﺃﻥ ﻨﻭﺭ ﺍﻟﻨﺤﻭ ﻗﺩ ﺸﻊ ﻓﻲ ﺴﺎﺌﺭ ﺍﻟﺒﻼﺩ ﺍﻹﺴـﻼﻤﻴﺔ
ﻜﺎﻷﻨﺩﻟﺱ ﻭﺍﻟﻤﻐﺭﺏ ﻭﻤﺼﺭ ﻭﺍﻟﺸﺎﻡ ،ﻭﻫﻜﺫﺍ ﻨﺸﺄ ﻤﺎ ﺍﺼﻁﻠﺢ ﺍﻟﺒﺎﺤﺜﻭﻥ ﻋﻠـﻰ ﺘـﺴﻤﻴﺘﻪ
) (74ﺩ /ﻤﺎﺯﻥ ﻤﺒﺎﺭﻙ – ﺍﻟﺭﻭﻤﺎﻨﻲ ﺍﻟﻨﺤﻭﻱ ﻓﻲ ﻀﻭﺀ ﺸﺭﺤﻪ ﻟﻜﺘﺎﺏ ﺴﻴﺒﻭﻴﻪ – ﻤﻁﺒﻌﺔ ﺠﺎﻤﻌﺔ ﺩﻤﺸﻕ 1383ﻫـ-
1963ﻡ ﺍﻟﻁﺒﻘﺔ ﺍﻷﻭﻟﻲ ﺹ.309
) (75ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ ﺹ.39
) (76ﺍﻟﺭﻭﻤﺎﻨﻲ ﺍﻟﻨﺤﻭﻱ ﻓﻲ ﻀﻭﺀ ﺸﺭﺤﻪ ﻟﻜﺘﺎﺏ ﺴﻴﺒﻭﻴﻪ ﺹ.39
ﺒﺎﻟﻤﺩﺍﺭﺱ ﺍﻟﻨﺤﻭﻴﺔ ،ﻓﺒﺎﻹﻀﺎﻓﺔ ﺇﻟﻰ ﻤﺩﺭﺴﺘﻲ ﺍﻟﺒـﺼﺭﺓ ﻭﺍﻟﻜﻭﻓـﺔ ،ﻜﺎﻨـﺕ ﺍﻟﻤﺩﺭﺴـﺔ
ﺍﻟﺒﻐﺩﺍﺩﻴﺔ ﻭﺍﻟﻤﺩﺭﺴﺔ ﺍﻷﻨﺩﻟﺴﻴﺔ – ﻭﺍﻟﺘﻲ ﺘﺸﻤل ﺩﺭﺍﺴﺔ ﺍﻟﻨﺤﻭ ﻓﻲ ﺍﻷﻨـﺩﻟﺱ ﻭﺍﻟﻤﻐـﺭﺏ –
ﻭﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﻤﺼﺭﻴﺔ – ﻭﺍﻟﺘﻲ ﺘﺸﻤل ﺩﺭﺍﺴﺘﻪ ﻓﻲ ﻤﺼﺭ ﻭﺍﻟﺸﺎﻡ).(77
ﻓﻅﻬﻭﺭ ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﻨﺤﻭﻴﺔ ﺒﻬﺫﺍ ﺍﻟﺸﻜل ﻭﺒﻬﺫﻩ ﺍﻟﻤﺴﻤﻴﺎﺕ ﺩﻟﻴل ﻭﺍﻀـﺢ ﻋﻠـﻰ ﺃﻥ
ﺍﻟﺨﻼﻑ ﺍﻟﻨﺤﻭﻱ ﻗﺩ ﻭﺼل ﺇﻟﻰ ﻗﻤﺘﻪ .
ﻭﻤﺠﻤل ﺍﻟﻘﻭل :ﺃﻨﻪ ﺨﻼل ﺘﺘﺒﻌﻨﺎ ﻟﻤﺴﻴﺭﺓ ﺍﻟﺨﻼﻑ ﺍﻟﻨﺤﻭﻱ ﻭﺠﺩﻨﺎ ﺃﻥ ﺍﻟﺨﻼﻑ ﺒﺩﺃ
ﻤﻊ ﻨﺸﺄﺓ ﻋﻠﻡ ﺍﻟﻨﺤﻭ – ﻭﻜﺎﻥ ﺍﻟﺨﻼﻑ ﺤﺘﻰ ﻤﻥ ﻫﻭ ﻭﺍﻀﺢ ﻋﻠﻡ ﺍﻟﻨﺤﻭ ؟؟ -ﺜـﻡ ﻜـﺎﻥ
ﺘﻁﻭﺭ ﺍﻟﺨﻼﻑ ﻤﺭﺘﺒﻁ ﹰﺎ ﺒﺘﻁﻭﺭ ﺍﻟﻨﺤﻭ ،ﻓﻘﺩ ﺭﻭﻱ ﻟﻨﺎ ﺍﻟﺘﺎﺭﻴﺦ ﺃﻥ ﺍﻟﺒﺼﺭﻴﻴﻥ ﻫـﻡ ﺍﻟـﺫﻴﻥ
ﺘﻌﻬﺩﻭﺍ ﺍﻟﻨﺤﻭ – ﺒﻌﺩ ﺍﻨﺘﻬﺎﺀ ﻤﺭﺤﻠﺔ ﺍﻟﻭﻀﻊ ﺍﻟﻤﺒﻜﺭﺓ – ﺒﺎﻟﻌﻨﺎﻴﺔ ﻭﺍﻟﺭﻋﺎﻴﺔ ﻗﺭﺍﺒﺔ ﻗﺭﻥ ﻤﻥ
ﺍﻟﺯﻤﺎﻥ ،ﺃﻱ :ﺃﻥ ﺍﻟﻨﺸﺄﺓ ﻜﺎﻨﺕ ﺒﺼﺭﻴﺔ ،ﺇﺫﹰﺍ ﻴﻤﻜﻨﻨﺎ ﺃﻥ ﻨﻘﻭل :ﺇﻥ ﺍﻟﻤﺩﺭﺴـﺔ ﺍﻷﻡ ﻫـﻲ
ﻤﺩﺭﺴﺔ ﺍﻟﺒﺼﺭﺓ – ﻭﻤﻥ ﺨﻼل ﺘﺘﺒﻌﻨﺎ ﻅﻬﺭ ﺍﻟﺨﻼﻑ ﻭﻟﻜﻨﻪ ﻜﺎﻥ ﻗﻠﻴ ﹰ
ﻼ ﻨﺴﺒﻴ ﹰﺎ -ﻭﻟﻜﻥ ﻋﻨﺩﻤﺎ
ﺍﺸﺘﺩﺕ ﺁﺭﺍﺀ ﺍﻟﻨﺤﻭﻴﻴﻥ ﻭﺘﺒﺎﻴﻨﺕ ﻅﻬﺭﺕ ﻤﺩﺭﺴﺔ ﻤﻨﺎﻓـﺴﺔ ﻟﻠﻤﺩﺭﺴـﺔ ﺍﻟﺒـﺼﺭﻴﺔ ﻭﻫـﻲ
ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﻜﻭﻓﻴﺔ ،ﻓﺎﺸﺘﺩ ﺍﻟﺘﻨﺎﻓﺱ ﺒﻴﻨﻬﻤﺎ ﻗﺭﺍﺒﺔ ﻗﺭﻥ ﺁﺨﺭ ﻤﻥ ﺍﻟﺯﻤﺎﻥ ،ﺜـﻡ ﺍﻟﺘـﺄﻡ ﻋﻘـﺩ
ﺍﻟﻔﺭﻴﻘﻴﻥ ﻓﻲ ﺒﻐﺩﺍﺩ – ﻭﺍﻟﺘﻲ ﺍﺯﺩﻫﺭﺕ ﻟﻭﺠﻭﺩ ﻤﻘﺭ ﺍﻟﺨﻼﻓﺔ ﺍﻟﻌﺒﺎﺴﻴﺔ ﻓﻴﻬﺎ – ﻓﻨﺸﺄ ﺍﻟﻤﺫﻫﺏ
ﺍﻟﺒﻐﺩﺍﺩﻱ ،ﻭﻜﺎﻥ ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﺒﻐﺩﺍﺩﻴﺔ ،ﺜﻡ ﺘﻭﺍﺼﻠﺕ ﻤﺴﻴﺭﺓ ﺍﻟﺨﻼﻑ ﺍﻟﻨﺤﻭﻱ ﻤﺭﺘﺒﻁﺔ ﻤﻊ
ﺘﻁﻭﺭ ﺍﻟﻨﺤﻭ ﺇﻟﻰ ﺃﻥ ﻅﻬﺭﺕ ﻤﺠﻤﻭﻋﺔ ﺃﺨﺭﻯ ﻤﻥ ﺍﻟﻤـﺩﺍﺭﺱ ﺘﻤﺜﻠـﺕ ﻓـﻲ ﺍﻟﻤﺩﺭﺴـﺔ
ﺍﻷﻨﺩﻟﺴﻴﺔ ﻭﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﻤﺼﺭﻴﺔ .
-ﻭﺍﻟﻐﺎﻟﺏ – ﺃﻥ ﻜل ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﻨﺤﻭﻴﺔ ﻨﺸﺄﺕ ﻨﺘﻴﺠﺔ ﻟﻠﺘﺒـﺎﻴﻥ ﻭﺍﺨـﺘﻼﻑ ﺍﻵﺭﺍﺀ،
ﻭﺴﻭﻑ ﻴﻜﻭﻥ ﻟﻨﺎ ﺤﺩﻴﺙ ﻤﻔﺼل ﻋﻥ ﺘﻠﻙ ﺍﻟﻤﺩﺍﺭﺱ ﻓﻲ ﻫﺫﻩ ﺍﻟﺭﺴﺎﻟﺔ .
ﻭﺒﻌﺩ ﻫﺫﺍ ﺍﻟﺘﺘﺒﻊ ﺍﻟﺘﺎﺭﻴﺨﻲ ﻟﻤﺴﻴﺭﺓ ﺍﻟﺨﻼﻑ ﺍﻟﻨﺤﻭﻱ ﺍﻟﻤﺭﺘﺒﻁﺔ ﺒﺘﻁـﻭﺭ ﺍﻟﻨﺤـﻭ ،
ﻨﺘﺴﺄل ﻟﻤﺎﺫﺍ ﻜﺎﻥ ﺍﻟﺨﻼﻑ ؟؟ ﻭﻤﺎ ﻫﻲ ﺩﻭﺍﻓﻌﻪ ﻭﺃﺴﺒﺎﺒﻪ ؟؟ ﺴﻨﺠﻴﺏ ﻋﻥ ﻫﺫﻩ ﺍﻟﺘـﺴﺎﺅﻻﺕ
ﻓﻲ ﺍﻟﻤﺒﺤﺙ ﺍﻟﻘﺎﺩﻡ ﺘﺤﺕ ﻋﻨﻭﺍﻥ ﺃﺴﺒﺎﺏ ﺍﻟﺨﻼﻑ ﻭﺩﻭﺍﻓﻌﻪ .
) (78ﺍﻨﻅﺭ :ﺍﺒﻥ ﺍﻟﺠﺫﺭﻱ ،ﻤﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ ﻋﻠﻲ ﺒﻥ ﻴﻭﺴﻑ – ﺍﻟﻨﺸﺭ ﻓﻲ ﺍﻟﻘﺭﺍﺀﺍﺕ ﺍﻟﻌﺸﺭ ﺘﺤﻘﻴﻕ ﺩ /ﻤﺤﻤﺩ ﺴﺎﻟﻡ
ﻤﺠﺴﻥ،ﻤﻜﺘﺒﺔ ﺍﻟﻘﺎﻫﺭﺓ ﺒﻤﻴﺩﺍﻥ ﺍﻷﺯﻫﺭ 1398ﻫـ ﻭﻤﻁﺒﻌﺔ ﻤﺼﻁﻔﻲ ﻤﺤﻤﺩ ﻋﻠﻲ – ﺍﻟﻘﺎﻫﺭﺓ ﺍﻟﺠﺯﺀ ﺍﻷﻭل ﺹ.21
) (79ﻫﺫﺍﻥ ﺍﻟﺤﺩﻴﺜﺎﻥ" :ﺍﻗﺭﺍﺀﻭﺍ ﺍﻟﻘﺭﺁﻥ ﺒﻠﺤﻭﻥ ﺍﻟﻌﺭﺏ" ﻭ"ﻨﺯل ﺍﻟﻘﺭﺁﻥ ﻋﻠﻰ ﺴﺒﻊ ﻟﻐﺎﺕ" ﻟﻡ ﺃﺠﺩ ﻟﻬﺎ ﺘﺨﺭﻴﺞ ﻓﻲ ﻜﺘﺏ
ﺍﻟﺤﺩﻴﺙ ،ﻭﺭﺒﻤﺎ ﻜﺎﻨﺎ ﻤﻥ ﺍﻷﺤﺎﺩﻴﺙ ﺍﻟﻀﻌﻴﻔﺔ ،ﻭﻗﺩ ﺘﻡ ﻨﻘﻠﻬﺎ ﻤﻥ ﺍﻟﻨﺸﺭ .21/1
) (80ﺍﻨﻅﺭ :ﺼﺤﻴﺢ ﺍﻟﺒﺨﺎﺭ 9ﻤﺠﻠﺩﺍﺕ ،ﺍﻟﻘﺎﻫﺭﺓ 1374ﻫـ ،ﻜﺘﺎﺏ ﻓﻀﺎﺌل ﺍﻟﻘﺭﺁﻥ ﺍﻟﺒﺎﺏ ﺭﻗﻡ ، 5ﻭﺍﻟﻨﺴﺎﺌﻲ ﻜﺘﺎﺏ
ﺍﻓﺘﺘﺎﺡ ﺍﻟﺒﺎﺏ ﺭﻗﻡ ، 27ﻭﺍﻟﺘﺭﻤﺯﻱ ﺍﻟﺒﺎﺏ ﺭﻗﻡ 9ﻭﺃﺤﻤﺩ ﺒﻥ ﺤﻨﺒل ﺍﻟﻤﺠﻠﺩ ﺭﻗﻡ 5ﺤﺩﻴﺙ ﺭﻗﻡ . 16
)(81
ﺇﺫ ﻴﺭﻭﻱ ﻋﻥ ﺍﺒﻥ ﻋﺒﺎﺱ ﻗﻭﻟﻪ" :ﻨﺯل ﺃﻨﻬﺎ ﻟﻬﺠﺎﺕ ﻟﻘﺒﺎﺌل ﺍﻟﻌﺭﺏ ﺍﻟﺘﻲ ﻨﺯل ﺍﻟﻘﺭﺁﻥ ﺒﻬﺎ
ﺍﻟﻘﺭﺁﻥ ﻋﻠﻰ ﺴﺒﻊ ﻟﻐﺎﺕ" .
ﻭﻗﺩ ﺭﺩ ﻫﺫﺍ ﺒﺄﻥ ﻟﻬﺠﺎﺕ ﺍﻟﻌﺭﺏ ﺃﻜﺜﺭ ﻤﻥ ﺴﺒﻊ ،ﻭﻗﻴل ﻫﻲ ﺃﻓﺼﺤﻬﺎ – ﻭﻴﺒﺩﻭ ﺃﻥ
ﺘﺤﺩﻴﺩ ﻤﻘﻴﺎﺱ ﺍﻟﻔﺼﺢ ﻟﻡ ﺘﺒﺭﺯ ﺃﻫﻤﻴﺘﻪ ﺇﻻ ﺒﻌﺩ ﻤﺠﻲﺀ ﺍﻟﻘﺭﺁﻥ – ﺒل ﺒﺄﻥ ﺍﻟﻘﺭﺍﺀﺓ ﻻ ﺘﻌﻨـﻲ
ﺍﻟﻠﻬﺠﺔ ﺒﺤﺎﺩﺜﺔ ﺴﻴﺩﻨﺎ ﻋﻤﺭ ﻭﻫﺸﺎﻡ ﺒﻥ ﺤﻜﻴﻡ) ،(82ﻭﺍﺨﺘﻼﻓﻬﻤﺎ ﻓﻲ ﺍﻟﻘﺭﺍﺀﺓ ﻤﻊ ﺃﻥ ﻜﻠﻴﻬﻤـﺎ
ﻗﺭﺸﻲ ﻤﻥ ﻗﺒﻴﻠﺔ ﻭﺍﺤﺩﺓ ﻭﻟﻐﺔ ﻭﺍﺤﺩﺓ ،ﻓﺈﻥ ﻜﺎﻨﺕ ﺍﻟﻘﺭﺍﺀﺓ ﻫﻲ ﺍﻟﻠﻐﺔ ﻓﻤﻥ ﺍﻟﻐﺭﺍﺒﺔ ﺃﻥ ﻴﻨﻜﺭ
ﺴﻴﺩﻨﺎ ﻋﻤﺭ ﻋﻠﻰ ﻫﺸﺎﻡ ﻗﺭﺍﺀﺘﻪ) .(83ﻭﻻ ﺇِﺨﺎل ﺍﻟﻘﺭﺍﺀﺓ ﺇﻻ ﻨﻤﻁ ﹰﺎ ﻟﻠﺘﻼﻭﺓ ﺴﻤﻊ ﺃﻭ ﺃُﺨﺫ ﻋﻥ
ﺍﻟﻨﺒﻰ – ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ – ﻤﺸﺎﻓﻬﺔ ،ﻭﻟﻭﻻ ﺫﻟﻙ ﻟﻤﺎ ﺍﺨﺘﻠﻑ ﺼﺎﺤﺒﺎ ﺍﻟﻠﻬﺠﺔ ﺍﻟﻭﺍﺤﺩﺓ
ﻓﻲ ﺍﻟﻘﺭﺍﺀﺓ ،ﻭﻴﺅﻜﺩ ﺫﻟﻙ ﺃﻥ ﻜﻠﻴﻬﻤﺎ ﺃُﺨﺫ ﻋﻥ ﺍﻟﺭﺴـﻭل – ﺼـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺴـﻠﻡ –
ﻓﺎﻟﻘﺭﺍﺀﺓ ﺇﻨﻤﺎ ﻫﻲ ﻨﻤﻁ ﻭﺃﺴﻠﻭﺏ – ﻜﻤﺎ ﺃﺴﻠﻔﻨﺎ – ﺘﻤﺜﻠﺕ ﻓﻴﻪ ﻜﺜﻴ ﺭ ﻤﻥ ﺴـﻤﺎﺕ ﺍﻟﻠﻬﺠـﺎﺕ
ﻻ ﺒﻤﺎ ﻴﺤﻜﻤﻪ ﺍﻻﺴﺘﻌﻤﺎل ﺍﻟﻠﻐـﻭﻱ
ﺍﻟﻌﺭﺒﻴﺔ ﺍﻟﻤﺨﺘﻠﻔﺔ ،ﻭﻟﻡ ﺘﻔﺼل ﻟﻬﺠﺔ ﻋﻠﻰ ﺭﺼﻴﻔﺘﻬﺎ ﺇ ﹼ
ﻓﻴﻬﺎ .
ﻭﻟﻘﺩ ﺼﺎﺤﺏ ﺍﻟﻘﺭﺍﺀﺍﺕ ﺼﺩﻕ ﻓﻲ ﺍﻟﺭﻭﺍﻴﺔ ﻭﺩﻗﺔ ﻓﻲ ﻨﻘﻠﻬﺎ ،ﺒﺠﺎﻨﺏ ﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻗﺩ
)(84
ﻭﻀﻌﻭﺍ ﻤﻘﻴﺎﺴ ﹰﺎ ﻹﺩﺭﺍﻙ ﺼﺤﺔ ﺍﻟﻘﺭﺍﺀﺓ ﻴﺘﻤﺜل ﻓﻲ ﺜﻼﺜﺔ ﺸﺭﻭﻁ ﻫﻲ:
/1ﻤﻭﺍﻓﻘﺔ ﺍﻟﻌﺭﺒﻴﺔ .
/2ﻤﻭﺍﻓﻘﺔ ﺭﺴﻡ ﺍﻟﻤﺼﺤﻑ .
/3ﺼﺤﺔ ﺴﻨﺩ ﺍﻟﻘﺭﺍﺀﺓ ﻟﻠﺭﺴﻭل – ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ –
) (96ﺃﺤﻤﺩ ﻤﻜﻲ ﺍﻷﻨﺼﺎﺭﻱ – ﺴﻴﺒﻭﻴﻪ ﻭﺍﻟﻘﺭﺍﺀﺍﺕ – ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ ﻤﺼﺭ 1392ﻫـ1972-ﻡ – ﺍﻨﻅﺭ :ﻤﻌﻅﻡ
ﺼﻔﺤﺎﺕ ﺍﻟﻜﺘﺎﺏ .
) (97ﺩ /ﻋﺜﻤﺎﻥ ﺍﻟﻔﻜﻲ – ﺍﻻﺴﺘﺸﻬﺎﺩ ﻓﻲ ﺍﻟﻨﺤﻭ ﺍﻟﻌﺭﺒﻲ ﺹ.294
) (98ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ ﺹ.294
) (99ﺃﺨﺒﺎﺭ ﺍﻟﻨﺤﻭﻴﻴﻥ ﺍﻟﺒﺼﺭﻴﻴﻥ ﺹ.39
) (100ﺴﻭﺭﺓ ﺍﻹﺴﺭﺍﺀ ﺍﻵﻴﺔ .76
ﺍﻟﻨﺼﺏ ﺤﺫﻑ ﺍﻟﻨﻭﻥ .ﻭﻴﺴﺘﺸﻬﺩ ﻹﻟﻔﺎﺀ ﻋﻤﻠﻬﺎ ﺒﻘﻭﻟﻪ ﺘﻌﺎﻟﻰ" :ﻓـﺈﺫﻥ ﻻ ﻴـﺄﺘﻭﻥ ﺍﻟﻨـﺎﺱ
ﻨﻘﻴﺭﹰﺍ") ،(101ﻓﺈﺫﻥ ﻤﻠﻘﺎﺓ ؛ ﻷﻨﻬﺎ ﻟﻡ ﺘﻨﺼﺏ ﺍﻟﻔﻌل )ﻴﺄﺘﻭﻥ( ﻓﻬﻭ ﻤﺭﻓﻭﻉ ﺒﺜﺒﻭﺕ ﺍﻟﻨﻭﻥ .
ﻭﻗﺩ ﺘﺴﺘﻭﻱ ﻋﻨﺩﻩ ﺍﻟﻘﺭﺍﺀﺍﺕ ﻤﻥ ﺤﻴﺙ ﺍﻟﻘﺒﻭل ،ﻓﻬﻭ ﻴﻘـﻭل ﻭﻗـﺩ ﻗـﺭﺃ ﻨـﺎﺱ:
)(103 )(102
ﻭﻫﻭ ﻓﻲ ﺍﻟﻌﺭﺒﻴﺔ ﻋﻠﻰ ﻤﺎ ﺫﻜﺭﺕ ﻟـﻙ ﻭ"ﺍﻟﺯﺍﻨﻴﺔ ﻭﺍﻟﺯﺍﻨﻲ" "ﻭﺍﻟﺴﺎﺭﻕ ﻭﺍﻟﺴﺎﺭﻗﺔ"
ﻤﻥ ﺍﻟﻘﻭﺓ ،ﻭﻟﻜﻥ ﺃﺒﺕ ﺍﻟﻌﺎﻤﺔ ﺇﻻ ﺍﻟﻘﺭﺍﺀﺓ ﺒﺎﻟﺭﻓﻊ).(104
ﻭﻨﻅﻥ ﺃﻥ ﺍﻟﻌﺎﻤﺔ ﻋﻨﺩ ﺴﻴﺒﻭﻴﻪ ﻻ ﺘﻌﻨﻲ ﺃﻫﻭﺍﺀ ﺍﻟﻨﺎﺱ ،ﻭﺇﻨﻤﺎ ﺘﻌﻨﻲ ﺍﻟﺠﻤﻬـﻭﺭ ﺃﻭ
ﺃﻏﻠﺏ ﺍﻟﻨﺎﺱ ،ﻭﻫﺫﺍ ﻤﺎ ﺫﻫﺏ ﺇﻟﻴﻪ ﺴﻴﺒﻭﻴﻪ ﻋﻨﺩﻤﺎ ﻋﻘﺩ ﺒﺎﺒ ﹰﺎ ﺘﺤﺕ ﻋﻨﻭﺍﻨﻪ" :ﻫﺫﺍ ﺒﺎﺏ ﺍﻟﺭﻓﻊ
ﻓﻴﻪ ﻭﺠﻪ ﺍﻟﻜﻼﻡ ﻭﻫﻭ ﻗﻭل ﺍﻟﻌﺎﻤﺔ") ،(105ﻓﻠﻡ ﻴﻜﻥ ﺫﻜﺭ ﺍﻟﻌﺎﻤﺔ ﻤﺩﻋﺎﺓ ﻹﺘﻬﺎﻡ ﺴﻴﺒﻭﻴﻪ ﻓـﻲ
ﻤﻭﻗﻔﻪ ﺍﻟﺭﺍﻓﺽ ﻟﻬﺫﻩ ﺍﻟﻠﻬﺠﺔ .
ﻭﺍﻟﻤﻌﻠﻭﻡ ﺃﻥ ﺴﻴﺒﻭﻴﻪ ﻤﻥ ﺃﻋﻼﻡ ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﺒﺼﺭﻴﺔ ﺍﻟﺘﻲ ﺩﺍﺌﻤ ﹰﺎ ﻤﺎ ﺘﻤﻴل ﺇﻟﻰ ﻤﻨﺎﻗﺸﺔ
ﺍﻟﻘﺭﺍﺀﺍﺕ ﺍﻨﻁﻼﻗ ﹰﺎ ﻤﻥ ﻋﺩﻡ ﺘﺴﻠﻴﻤﻬﻡ ﺒﺎﻟﺘﻭﺍﺘﺭ ،ﻋﻠﻰ ﻋﻜﺱ ﺍﻟﻜـﻭﻓﻴﻴﻥ ﺍﻟـﺫﻴﻥ ﻴﺤﺘﺠـﻭﻥ
ﺒﺎﻟﻘﺭﺍﺀﺍﺕ ﺤﺘﻰ ﺍﻟﺸﺎﺫ ﻤﻨﻬﺎ ،ﻭﻻ ﻨﻭﺩ ﺍﻟﺘﻔﺼﻴل ﻓﻲ ﺍﻟﻤﻌﺭﻜﺔ ﺍﻟـﺩﺍﺌﺭﺓ ﺒـﻴﻥ ﺍﻟﺒـﺼﺭﻴﻴﻥ
ﻭﺍﻟﻜﻭﻓﻴﻴﻥ ﻭﺃﻴﻬﻡ ﺃﺴﺒﻕ ﺒﺘﺨﻁﺌﺔ ﺍﻟﻘﺭﺍﺀﺍﺕ ،ﻓﻬﺫﺍ ﻟﻴﺱ ﻤﺠﺎﻟﻨﺎ – ﻭﻫﻭ ﻤﺠﺎل ﻟـﻪ ﺭﺠـﺎل
ل ﻓﻲ ﺍﻟﻘﺭﺍﺀﺍﺕ ،ﻤﻊ
ﺨﺎﻀﻭﺍ ﻏﻤﺎﺭﻩ ،ﻭﺍﻭﻓﻭﻩ ﺤﻘﻪ – ﻭﻟﻜﻨﺎ ﺒﺼﺩﺩ ﺍﻹﺸﺎﺭﺓ ﺇﻟﻰ ﻤﻨﻬﺞ ﻜ ٍ
ﺍﻟﺘﺭﻜﻴﺯ ﻋﻠﻰ ﺴﻴﺒﻭﻴﻪ ﺒﺼﻔﺘﻪ ﺇﻤﺎﻡ ﺍﻟﻨﺤﺎﺓ .
ﻭﻤﺠﻤل ﺍﻟﻘﻭل :ﺇﻥ ﺍﺨﺘﻼﻑ ﺍﻟﻘﺭﺍﺀﺍﺕ ﺍﻟﻘﺭﺁﻨﻴﺔ ﺼﺎﺤﺒﺔ ﺍﺨﺘﻼﻑ ﻓﻲ ﺍﻟﺘﻔﺭﻴﺠـﺎﺕ
ﺍﻟﻨﺤﻭﻴﺔ ،ﻭﺃﺩﻱ ﺫﻟﻙ ﻟﻭﺠﻭﺩ ﺍﻟﺨﻼﻑ ﺒﻴﻥ ﺍﻟﻨﺤﺎﺓ ﺇﺫﹰﺍ ﻴﻤﻜﻨﻨـﺎ ﺃﻥ ﻨﻘـﻭل :ﺇﻥ ﺍﺨـﺘﻼﻑ
ﺍﻟﻘﺭﺍﺀﺍﺕ ﺍﻟﻘﺭﺁﻨﻴﺔ ﻜﺎﻥ ﻤﻥ ﺃﺴﺒﺎﺏ ﺍﻟﺨﻼﻑ ﺍﻟﻨﺤﻭﻱ ﻭﺩﻭﺍﻓﻌﻪ ،ﺫﻟـﻙ ﺍﻟﺨـﻼﻑ ﺍﻟـﺫﻱ
ﺼﺎﺤﺏ ﻋﻠﻡ ﺍﻟﻨﺤﻭ ﻋﺒﺭ ﻤﺴﻴﺭﺘﻪ ﺍﻟﻁﻭﻴﻠﺔ .
) (106ﺍﻨﻅﺭ :ﺍﻟﺯﺠﺎﺠﻲ – ﺍﻹﻴﻀﺎﺡ ﻓﻲ ﻋﻠﻡ ﺍﻟﻨﺤﻭ – ﺘﺤﻘﻴﻕ /ﻤﺎﺯﻥ ﻤﺒﺎﺭﻙ – ﻤﻜﺘﺒﺔ ﺩﺍﺭ ﺍﻟﻌﺭﻭﺒﺔ – ﻤﻁﺒﻌﺔ ﺍﻟﻤﺩﻨﻲ
1378ﻫـ1959-ﻡ ﺹ.85
) (107ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ ﺹ.85
ﻜﺎﻥ ﺇﺘﻔﺎﻕ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﺍﻻﺤﺘﺠﺎﺝ ﺒﺎﻟﺸﻌﺭ ﻴﻨﺼﺏ ﻋﻠﻰ ﺸﻌﺭ ﺍﻟﺠﺎﻫﻠﻴﻴﻥ ﻭﺍﻟﻤﺨﺭﻤﻴﻥ
ﻭﺸﻌﺭﺍﺀ ﺍﻹﺴﻼﻡ ﺍﻷﻭﺍﺌل ،ﺃﻤﺎ ﺍﻟﻤﺤﺩﺜﻭﻥ )ﺍﻟﻤﻭﻟﺩﻭﻥ( ﻓﺎﻟﻤﺘﻔﻕ ﻋﻠﻴـﻪ ﻋـﺩﻡ ﺍﻻﺤﺘﺠـﺎﺝ
ﺒﺸﻌﺭﻫﻡ ،ﻭﻗﺩ ﻴﺴﺘﺸﻬﺩ ﺒﺸﻌﺭ ﻤﻥ ﻴﻭﺜﻕ ﺒﻪ ،ﻭﻴﻁﺭﺡ ﺸﻌﺭ ﻤﻥ ﺘﺘﻭﻓﺭ ﺸﺭﻭﻁ ﺨﺎﺼـﺔ
ﺘﺩﻋﻭ ﺇﻟﻰ ﻋﺩﻡ ﺍﻻﺤﺘﺠﺎﺝ ﺒﺸﻌﺭﻩ .
ﻭﻗﺩ ﺃﺜﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ ﻜﺫﻟﻙ ﺨﻼل ﻫﺫﺍ ﺇﻟﻰ ﺍﻟﻭﺍﺴﻁﺔ ﺍﻟﺘﻲ ﻴﺄﺨﺫﻭﻥ ﺒﻬﺎ ﺍﻟﻠﻐﺔ ،ﻓﺎﻫﺘﻤﻭﺍ
ﺒﺎﻟﺭﻭﺍﻴﺔ ،ﻭﻜﺜﻴﺭﹰﺍ ﻤﺎ ﻴﺤﺩﺩ ﺍﻟﻌﺎﻟﻡ ﺍﻟﺭﻭﺍﺓ ﺍﻟﺫﻴﻥ ﻴﺄﺨﺫ ﻋﻨﻬﻡ ،ﻭﺫﻟﻙ ﺘـﺭﺩﺩ ﻜﺜﻴـﺭﹰﺍ ﻋﻨـﺩ
ﺴﻴﺒﻭﻴﻪ ،ﻓﺄﻨﺕ ﺘﺴﻤﻊ ﻋﻨﺩﻩ" :ﻭﻗﺩ ﻗﺭﺃ ﺒﻌﺽ ﺍﻟﻘﺭﺍﺀ ﻭﺴﻤﻌﻨﺎ ﻤﻥ ﻴﻭﺜﻕ ﺒﻪ ﻤﻥ ﺍﻟﻌـﺭﺏ ،
ﻭﺤﺩﺜﻨﺎ ﺃﺒﻭ ﺍﻟﺨﻁﺎﺏ ،ﻭﺇﻥ ﻨﺎﺴ ﹰﺎ ﻤﻥ ﺍﻟﻌﺭﺏ ﻴﻭﺜﻕ ﺒﻌﺭﺒﻴﺘﻬﻡ") ،(108ﻭﻜﺜﻴﺭ ﻤﻥ ﻫﺫﻩ ﻓـﻲ
ﻜﺘﺎﺏ ﺴﻴﺒﻭﻴﻪ .
ﻤﺎ ﻫﻲ ﺍﻟﻘﺒﺎﺌل ﺍﻟﺘﻲ ﺃُﺨﺫﺕ ﻋﻨﻬﺎ ﺍﻟﻠﻐﺔ ﺍﻟﻔﺼﻴﺤﺔ ؟؟
ﺍﻟﻔﺼﻴﺢ ﻓﻲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻋﻨﺩ ﺍﻟﺭﻭﺍﺓ ﻫﻭ ﻤﺎ ﻜﺜﺭ ﺍﺴﺘﻌﻤﺎﻟﻪ ﻓﻲ ﺃﻟـﺴﻨﺔ ﺍﻟﻌـﺭﺏ
ﻭﻓﺸﺎ ﻓﻲ ﺃﻜﺜﺭ ﻟﻐﺎﺘﻬﻡ .
ﻭﻗﺩ ﺠﻤﻌﺕ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺭﺒﻴﺔ ﺍﻟﻔﺼﻴﺤﺔ ﻤﻥ ﻗﺒﺎﺌل ﺸﺘﻲ ﻭﻟﻬﺠـﺎﺕ ﻤﺨﺘﻠﻔـﺔ ؛ ﻭﻟـﺫﺍ
ﻅﻬﺭﺕ ﻓﻴﻬﺎ ﺼﻴﻎ ﻤﺘﺒﺎﻴﻨﺔ ،ﻭﻨﺠﺩ ﺃﻤﺜﻠﺔ ﻜﺜﻴﺭﺓ ﻟﻬﺫﺍ ﺍﻟﺘﺒـﺎﻴﻥ ﻤﻨﻬـﺎ ﺠﻤـﻭﻉ ﺍﻟﺘﻜـﺴﻴﺭ
ﻭﺍﻟﻤﺼﺎﺩﺭ ﻭﻏﻴﺭﻫﺎ ﻤﻤﺎ ﻫﻭ ﻤﺩﻭﻥ ﻓﻲ ﻜﺘﺏ ﺍﻟﻠﻐﺔ ﻭﺍﻟﻨﺤﻭ ﻭﺍﻟﺼﺭﻑ .
ﻭﻟﻡ ﺘﻜﻥ ﺍﻟﻘﺒﺎﺌل ﺍﻟﻌﺭﺒﻴﺔ ﻋﻠﻰ ﺩﺭﺠﺔ ﻭﺍﺤﺩﺓ ﻤﻥ ﺍﻟﻔﺼﺎﺤﺔ ﻭﺼﻔﺎﺀ ﺍﻟﻌﺭﻭﺒﺔ ،ﻓﻘﺩ
ﺍﺨﺘﻠﻁ ﺒﻌﻀﻬﺎ ﺒﻌﻨﺎﺼﺭ ﻏﻴﺭ ﻋﺭﺒﻴﺔ ﻭﻋﺎﺵ ﻓﻲ ﺒﻴﺌﺎﺕ ﺭﺒﻤﺎ ﻜﺎﻨﺕ ﺴـﺒﺒ ﹰﺎ ﻓـﻲ ﺘـﺴﺭﺏ
ﺍﻟﺩﺨﻴل ﻭﺍﻷﺴﺎﻟﻴﺏ ﻏﻴﺭ ﺍﻟﺼﺎﻓﻴﺔ ﺇﻟﻰ ﺃﻟﺴﻨﺔ ﺃﺒﻨﺎﺌﻬﺎ ؛ ﻭﻟﻬﺫﺍ ﻜﺎﻥ ﺍﻟﺭﻭﺍﺓ ﺍﻟﺜﻘﺎﺕ ﻴﺘﺤﺭﺠﻭﻥ
ﺴﻠِﻤﺕ ﺃﻟـﺴﻨﺘﻬﻡ ﻤـﻥ ﺍﻟﻌﺠﻤـﺔ
ﻻ ﻋﻤﻥ ﺨﻠﺼﺕ ﻋﺭﻭﺒﺘﻬﻡ ﻭ
ﺃﻥ ﻴﺄﺨﺫﻭﺍ ﺸﻴﺌ ﹰﺎ ﻤﻥ ﺍﻟﻠﻐﺔ ﺇ ﹼ
ﻭﺼﻔﺕ ﻤﻥ ﺍﻟﺸﻭﺍﺌﺏ ﻭﺍﻹﻨﺤﺭﺍﻑ ﻭﺃﻤﻨﺕ ﻁﻐﻴﺎﻥ ﺍﻟﺼﻴﻐﺔ ﺍﻷﺠﻨﺒﻴﺔ).(109
ﻭﻜﺎﻨﺕ ﻗﺭﻴﺵ ﺃﺠﻭﺩ ﺍﻟﻌﺭﺏ ﻟﻐﺔ ﻭﺃﻜﺜﺭﻫﻡ ﺍﻨﺘﻘﺎ ﺀ ﻟﻸﻓﺼﺢ ،ﻭﻗﺩ ﺃُﺘﻴﺤﺕ ﻟﻬﺎ ﻓﺭﺹ
ﺍﻻﻨﺘﻘﺎﺀ ﺤﻴﻥ ﻜﺎﻨﺕ ﻭﻓﻭﺩ ﺍﻟﻌﺭﺏ ﺘﻔﺩ ﺇﻟﻰ ﻤﻜﺔ ﻟﻠﺤﺞ ﺃﻭ ﺍﻟﺘﺠﺎﺭﺓ ﻭﺘﺘﺤﺎﻜﻡ ﺇﻟﻰ ﻗـﺭﻴﺵ ،
) (112ﺍﻟﻤﺩﺨل ﺇﻟﻰ ﺩﺭﺍﺴﺔ ﺍﻟﻨﺤﻭ ﺍﻟﻌﺭﺒﻲ ﻋﻠﻰ ﻀﻭﺀ ﺍﻟﻠﻐﺎﺕ ﺍﻟﺴﺎﻤﻴﺔ ﺹ.45
) (113ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ ﺹ.46
ﻭﻨﺤﺴﺏ ﺃﻥ ﺍﻷﺴﺎﺱ ﺍﻟﺼﺤﻴﺢ ﻓﻲ ﺘﻔﺴﻴﺭ ﻫﺫﺍ ﺍﻟﻭﻀﻊ ﻫﻭ ﻗﺭﺏ ﺍﻟﻘﺒﺎﺌل ﻤﻥ ﻤﻨﻁﻘﺔ
ﺍﻟﺤﺠﺎﺯ ﺃﻭ ﺒﻌﺩﻫﺎ ﻋﻨﻬﺎ ،ﻓﻘﺩ ﺁﺜﺭ ﺍﻟﻘﺩﺍﻤﻰ ﻟﻜﻲ ﻴﺩﺭﺴﻭﺍ ﻟﻐﺔ ﺍﻟﺤﺠﺎﺯ ﺃﻥ ﻴﺨﺘﺎﺭﻭﺍ ﺃﻗـﺭﺏ
ﺍﻟﻤﻨﺎﻁﻕ ﺇﻟﻴﻬﺎ ﻟﻠﺘﻌﺭﻑ ﻋﻠﻰ ﻟﻬﺠﺎﺕ ﺃﺼﺤﺎﺒﻬﺎ ،ﺃﻀﻑ ﺇﻟﻰ ﺫﻟﻙ ﺃﻥ ﻤﻔﺎﻀﻠﺔ ﺍﻟﻘﺩﺍﻤﻰ ﺒﻴﻥ
ﺍﻟﻠﻬﺠﺎﺕ ﺍﻟﻌﺭﺒﻴﺔ ﻜﺎﻨﺕ ﻻ ﺘﻘﻭﻡ ﻋﻠﻰ ﺃﺴﺎﺱ ﺜﺎﺒﺕ ،ﺫﻟﻙ ﺃﻨﻬﻡ ﻗﺎﻟﻭﺍ :ﺇﻥ ﻫﺫﻩ ﺍﻟﻠﻬﺠﺎﺕ –
ﺃﻭ ﺍﻟﻠﻐﺎﺕ ﻜﻤﺎ ﻴﺴﻤﻭﻨﻬﺎ – ﻤﺘﻔﺎﻭﺘﺔ ﻓﻲ ﺍﻟﻔﺼﺎﺤﺔ ،ﻭﻟﻡ ﻴﺒﻴﻨﻭﺍ ﺍﻟﻤﻘﺼﻭﺩ ﺒﺎﻟﻠﻐﺔ ﺍﻟﻔﺼﻴﺤﺔ ،
ﺃﻭ ﺍﻟﻤﻘﻴﺎﺱ ﺍﻟﺫﻱ ﻴﻤﻜﻥ ﺃﻥ ﻨﻘﻴﺱ ﺒﻪ ﺍﻟﻠﻐﺎﺕ ﻓﻌﻨﺩ ﺒﻌﻀﻬﺎ ﻓﺼﻴﺤ ﹰﺎ ﻭﺒﻌﻀﻬﺎ ﻏﻴﺭ ﻓﺼﻴﺢ ،
ﻭﺍﻟﺭﺍﺠﺢ ﺃﻥ ﻜﺜﻴﺭﹰﺍ ﻤﻨﻬﻡ ﺍﺘﺨﺫ ﻟﻐﺔ ﺍﻟﺤﺠﺎﺯ – ﻟﻐﺔ ﺍﻟﻘﺭﺁﻥ – ﻫﻲ ﺍﻟﻤﻘﻴﺎﺱ .
ﻭﻻﺸﻙ ﺃﻨﻬﺎ ﻜﺎﻨﺕ ﺃﺭﻗﻲ ﻟﻐﺔ ﻓﻲ ﺩﺍﺨل ﺍﻟﺠﺯﻴﺭﺓ ﺍﻟﻌﺭﺒﻴﺔ ﻟﻸﺴﺒﺎﺏ ﺍﻟﺘﻲ ﺫﻜﺭﻨﺎﻫـﺎ
ﻗﺒل .
ﺃﻤﺎ ﺇﺫﺍ ﻜﺎﻥ ﺍﻟﻤﻘﺼﻭﺩ ﺒﻔﺼﺎﺤﺔ ﻗﺭﻴﺵ ﺘﺠﻠﻲ ﺭﻭﺡ ﺍﻟﺒﺩﺍﻭﺓ ﻓﻲ ﻟﻐﺘﻬﻡ ﻓﺫﻟﻙ ﻤـﺎ ﻻ
ﻨﺘﻔﻕ ﻓﻴﻪ ﻤﻌﻬﻡ ؛ ﻷﻥ ﻟﻐﺔ ﻗﺭﺵ ﻟﻡ ﺘﻜﻥ ﻟﻐﺔ ﺒﺩﺍﻭﺓ .ﻭﻟﻌل ﻫﺫﻴﻥ ﺍﻷﺴﺎﺴﻴﻥ – ﻜﻭﻥ ﺍﻟﻠﻐﺔ
ﺃﺭﻗﻲ ﺃﻭ ﻜﻭﻨﻬﺎ ﺃﺸﺩ ﺒﺩﺍﻭﺓ – ﻨﻅﺭﺘﺎﻥ ﺍﺨﺘﻠﻑ ﻋﻠﻴﻬﺎ ﺤﻜﻡ ﺍﻟﻘـﺩﻤﺎﺀ ﻓـﻲ ﺒﻴـﺎﻥ ﺃﻓـﺼﺢ
ﺍﻟﻠﻐﺎﺕ).(114
ﻓﻤﻌﻅﻡ ﺁﺭﺍﺀ ﺍﻟﻘﺩﺍﻤﻰ ﺘﻨﻅﺭ ﺇﻟﻰ ﺍﻟﻔﺼﺎﺤﺔ ﺒﺎﻟﻤﻌﻨﻲ ﺍﻟﺩﺍل ﻋﻠﻰ ﺍﻟﺒﺩﺍﻭﺓ – ﺘﻘﺭﻴﺒ ﹰﺎ –
ﺒﺨﻼﻑ ﺍﻟﺫﻴﻥ ﺠﻌﻠﻭﺍ ﻟﻐﺔ ﻗﺭﻴﺵ ﺃﻓﺼﺢ ﻟﻐﺎﺕ ﺍﻟﻌﺭﺏ ﻴﻘﺼﺩﻭﻥ ﺃﺭﻗﺎﻫﺎ .
ﻭﻤﻬﻤﺎ ﻴﻜﻥ ﻓﻘﺩ ﺃﺨﺫ ﺍﻟﺭﻭﺍﺓ ﻭﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻠﻐﺔ ﻋﻥ ﻫﺎﺘﻴﻥ ﺍﻟﻤﺠﻤـﻭﻋﺘﻴﻥ :ﺍﻟـﺸﺭﻗﻴﺔ
ﻭﺍﻟﻐﺭﺒﻴﺔ ،ﻭﻋﺩﻭﺍ ﺃﻱ ﻜﻼﻡ ﻟﻐﻭﻱ ﺼﺎﺩﺭ ﻋﻨﻬﺎ ﺸﺎﻫﺩﹰﺍ ﻋﻠﻰ ﺍﻟﻌﺭﺒﻴﺔ ﺍﻟﻔﺼﺤﻰ ،ﻭﻫﺫﺍ ﻤﻥ
ﻏﻴﺭ ﺸﻙ ﻗﺩ ﺴﺒﺏ ﻟﻠﻤﺘﻌﻠﻤﻴﻥ ﻤﺸﺎﻜل ﻤﻌﻘﺩﺓ ،ﺃﻴﺴﺭﻫﺎ ﺍﻹﻜﺜﺎﺭ ﻤﻥ ﺍﻷﻤـﻭﺭ ﺍﻟﺠـﺎﺌﺯﺓ ،
ﻭﺍﻟﺘﻭﻓﻴﻕ ﺒﻴﻥ ﺍﻟﻤﺫﺍﻫﺏ ﻭﺍﻟﺸﻭﺍﻫﺩ ﺍﻟﻤﺘﻨﺎﻗﻀﺔ ،ﻭﻨﺴﺒﺔ ﺁﺭﺍﺀ ﻏﺭﻴﺒﺔ ﺇﻟﻰ ﺍﻟﻌﺭﺒﻴﺔ ﺍﻟﺘﻲ ﻨﺯل
ﺒﻬﺎ ﺍﻟﻘﺭﺁﻥ – ﻭﻫﻲ ﻋﺭﺒﻴﺔ ﺍﻟﺤﺠﺎﺯ – ﻓﻲ ﺤﻴﻥ ﻴﻨﺒﻐﻲ ﺃﻥ ﻨﺠﻌل ﺘﻠﻙ ﺍﻟﻌﺭﺒﻴـﺔ ﻭﺠﻬﺘﻨـﺎ
ﻭﻏﺎﻴﺘﻨﺎ ﻓﻲ ﺍﻟﺩﺭﺍﺴﺔ ﺩﻭﻥ ﻏﻴﺭﻫﺎ .ﺒل ﻜﻠﻤﺎ ﺘﻘﺩﻡ ﺍﻟﺯﻤﻥ ﺒﺎﻟﻨﺤﺎﺓ ﻨﺭﺍﻫﻡ ﻴﺘﺠﻬـﻭﻥ ﺇﻟـﻰ
) (114ﺍﻟﻤﺩﺨل ﺇﻟﻰ ﺩﺭﺍﺴﺔ ﺍﻟﻨﺤﻭ ﺍﻟﻌﺭﺒﻲ ﻋﺒﺭ ﺍﻟﻠﻐﺎﺕ ﺍﻟﺴﺎﻤﻴﺔ ﺹ.27
ﺍﻻﻋﺘﺯﺍﺯ ﺒﻜل ﻤﺎ ﻴﻨﺴﺏ ﺇﻟﻰ ﻗﺒﺎﺌل ﺍﻟﺒﺩﻭ ﺩﻭﻥ ﺘﻔﺭﻴﻕ ،ﺤﺘﻰ ﻭﻟﻭ ﻜﺎﻥ ﻤﺨﺎﻟﻔـ ﹰﺎ ﻟﻌﺭﺒﻴـﺔ
ﺍﻟﻘﺭﺁﻥ ﻭﺍﻵﺜﺎﺭ ﺍﻷﺩﺒﻴﺔ ﻓﻲ ﺍﻟﺠﺎﻫﻠﻴﺔ ﻭﺼﺩﺭ ﺍﻹﺴﻼﻡ .
ﺕ ﺍﻟﻠﻐﺔ ﻤﻥ ﺘﻠﻙ ﺍﻟﻘﺒﺎﺌل ؟؟!!
ﻜﻴﻑ ﺠﻤﻌ ﹾ
ﺍﺠﺘﻬﺩ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺭﻭﺍﺓ ﻜﺜﻴﺭﹰﺍ ﻓﻲ ﺠﻤﻊ ﺍﻟﻠﻐﺔ ﻤﻥ ﺍﻟﻘﺒﺎﺌل ﻭﻜﺎﻥ ﻟﻬـﻡ ﻓـﻲ ﺫﻟـﻙ
ﻁﺭﻴﻘﺘﺎﻥ :
ﺍﻷﻭﻟﻲ :ﺠﻤﻌﻭﻫﺎ ﻤﻥ ﺍﻟﺸﻌﺭ ﺍﻟﻌﺭﺒﻲ ﺍﻟﻘﺩﻴﻡ ﺍﻟﺫﻱ ﻴﺭﻭ ﺒﻪ ﺍﻟﺭﻭﺍﺓ .
ﺍﻟﺜﺎﻨﻴﺔ :ﺠﻤﻌﻭﻫﺎ ﻋﻥ ﻁﺭﻴﻕ ﻤﺸﺎﻓﻬﺔ ﺍﻷﻋﺭﺍﺏ ﺍﻟﺫﻴﻥ ﻜﺎﻨﻭﺍ ﻴﻐﺩﻭﻥ ﺇﻟﻰ ﺍﻟﻤﺩﻥ ﺃﻭ
ﺍﻟﺫﻴﻥ ﻜﺎﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺭﻭﺍﺓ ﻴﺫﻫﺒﻭﻥ ﺇﻟﻴﻬﻡ ﻓﻲ ﺒﻭﺍﺩﻴﻬﻡ).(115
ﻜﻴﻑ ﺘﻌﺎﻤل ﻋﻠﻤﺎﺀ ﺍﻟﻠﻐﺔ ﻤﻊ ﺫﻟﻙ ﺍﻟﺘﺭﺍﺙ ؟؟!!
ﻻﺸﻙ ﻓﻲ ﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻘﺩﺍﻤﻰ ﺍﻟﺫﻴﻥ ﻭﻀﻌﻭﺍ ﺍﻟﻨﺤﻭ ﻜﺎﻨﻭﺍ ﻴﺒﻐﻭﻥ ﺘﻘﻌﻴﺩ ﻟﻐﺔ ﻗﺭﻴﺵ
– ﻟﻐﺔ ﺍﻟﻘﺭﺁﻥ – ﻭﻤﻥ ﺍﻟﻤﻌﻠﻭﻡ ﺃﻥ ﺍﻻﺤﺘﻔﺎﻅ ﺒﺴﻼﻤﺔ ﻟﻐﺔ ﺍﻟﻘﺭﺁﻥ ﻫﻭ ﺍﻟﺒﺎﻋـﺙ ﺍﻟﺭﺌﻴـﺴﻲ
ﺍﻟﺫﻱ ﺩﻓﻌﻬﻡ ﺇﻟﻰ ﺘﻘﻌﻴﺩ ﺍﻟﻠﻐﺔ ،ﻓﻜﻨﺎ ﻨﺘﻭﻗﻊ ﺃﻥ ﻴﻀﻌﻭﺍ ﻗﻭﺍﻋﺩ ﻟﻠﻐﺔ ﻗﺭﻴﺵ ﻭﺤﺩﻫﺎ – ﺘﻠـﻙ
ﺍﻟﺘﻲ ﻨﺯل ﺒﻬﺎ ﺍﻟﻘﺭﺁﻥ ﻭﺘﻜﻠﻡ ﺒﻬﺎ ﺍﻟﺭﺴﻭل – ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ . -
ﻭﺍﻟﻤﻌﻠﻭﻡ ﺃﻥ ﺍﻟﻘﺭﺁﻥ ﻟﻡ ﻴﺴﺘﺨﺩﻡ ﻜﺸﻜﺸﺔ ﺭﺒﻴﻌـﺔ) ،(116ﻭﻟـﻡ ﻴـﺴﺘﺨﺩﻡ ﻜﺴﻜـﺴﺔ
ﻫﻭﺯﺍﻥ) ،(117ﻭﻟﻡ ﻴﺴﺘﻌﻤل ﺘﻠﺘﻠﺔ ﺒﻬﺭﺍﺀ) .(118ﻓﻬﺫﻩ ﺍﻟﻠﻬﺠﺎﺕ – ﻜﻤـﺎ ﺃﺩﺭﻜﻬـﺎ ﺍﻟﻨﺤـﺎﺓ –
ﻟﻬﺠﺎﺕ ﻀﻌﻴﻔﺔ ،ﻭﻤﻊ ﺫﻟﻙ ﻓﺈﻥ ﺇﻨﺴﺎﻨ ﹰﺎ ﻟﻭ ﺍﺴﺘﻌﻤﻠﻬﺎ ﻟﻡ ﻴﻜﻥ ﻤﺨﻁﺌ ﹰﺎ ﻟﻜﻼﻡ ﺍﻟﻌﺭﺏ ﻭﻟﻜﻨـﻪ
ﻴﻜﻭﻥ ﻤﺨﻁﺌ ﹰﺎ ﻷﺠﻭﺩ ﺍﻟﻠﻐﺘﻴﻥ).(119
ﻭﻋﻨﺩ ﺘﻘﻌﻴﺩ ﺍﻟﻘﻭﺍﻋﺩ ﻨﻼﺤﻅ ﺃﻥ ﻋﻠﻤﺎﺀ ﺍﻟﻠﻐﺔ ﻭﻨﺤﺎﺘﻬﺎ ﻗﺩ ﺘﻌﺎﻤﻠﻭﺍ ﻤﻊ ﻫﺫﺍ ﺍﻟﺘـﺭﺍﺙ
ﻭﻓﻕ ﻤﻨﻬﺠﻴﻥ ﻤﺨﺘﻠﻔﻴﻥ ﻫﻤﺎ:
) (122ﺍﺒﻥ ﻗﺘﻴﺒﺔ – ﺍﻟﺸﻌﺭ ﻭﺍﻟﺸﻌﺭﺍﺀ – ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓﺔ ﺒﻴﺭﻭﺕ 1964ﻡ . 10/1
) (123ﻨﻘ ﹰ
ﻼ ﻋﻥ – ﻋﺒﺎﺱ ﺤﺴﻥ – ﺍﻟﻨﺤﻭ ﺍﻟﻭﺍﻓﻲ – ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ – ﻤﺼﺭ 1966ﻡ ﺍﻟﻁﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺍﻟﺠﺯﺀ ﺍﻷﻭل
ﺹ.230
) (124ﺍﻟﺨﺼﺎﺌﺹ .190/1
) (125ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ .191/1
) (126ﺍﻟﻤﺯﻫﺭ .134/1
ﻻ ﻭﺃَﻨﺕ ﺁﺨﺫ ﻤﻥ ﻗﻭﻟﻪ
ﺒﻘﻭل ﺍﺒﻲ ﻋﻤﺭﻭ ﺒﻥ ﺍﻟﻌﻼﺀ ﻜﻠﻪ ﻓﻲ ﺍﻟﻌﺭﺒﻴﺔ ﻭﻟﻜﻥ ﻟﻴﺱ ﻤﻥ ﺃﺤﺩ ﺇ ﹼ
ﻻ ﺍﻟﻨﺒﻲ – ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ.(127)"-
ﻭﺘﺎﺭﻙ ﺇ ﹼ
ﻭﻗﺎل ﺍﻟﺠﺎﺤﻅ" :ﻓﺄﻤﺎ ﺃﺒﻭ ﻋﻤﺭﻭ ﻓﻜﺎﻥ ﺃﻋﻠﻡ ﺍﻟﻨﺎﺱ ﺒﺄﻤﻭﺭ ﺍﻟﻌﺭﺒﻴﺔ ﻤﻊ ﺼﺤﺔ ﺴﻤﺎﻉ
ﻭﺼﺩﻕ ﻟﺴﺎﻥ").(128
ﺇﺫﹰﺍ ﻫﺫﻩ ﺍﻷﺤﺎﺩﻴﺙ ﺘﺅﻜﺩ ﺃﻥ ﺃﺒﺎ ﻋﻤﺭﻭ ﺒﻥ ﺍﻟﻌﻼﺀ ﻜﺎﻥ ﺭﺍﻭﻴ ﹰﺎ ﺜﻘﺔ – ﻤـﻊ ﻋﻠﻤـﻪ
ﺍﻟﻭﺍﺴﻊ – ﻴﺨﺘﻠﻑ ﻋﻥ ﻏﻴﺭﻩ ﻤﻥ ﺍﻟﺭﻭﺍﺓ .
ﻭﻓﻲ ﺍﻋﺘﻘﺎﺩﻨﺎ ﺃﻥ ﻤﻌﻅﻡ ﺍﻟﺫﻴﻥ ﺠﻤﻌﻭﺍ ﺍﻟﻠﻐﺔ ﻭﺸﻭﺍﻫﺩﻫﺎ ﻗﺩ ﺘﺤﺭﻭﺍ ﺍﻟﺼﻭﺍﺏ ﻗﺩﺭ ﻤﺎ
ﺍﺴﺘﻁﺎﻋﻭﺍ ،ﻟﻜﻥ ﺠﻬﻭﺩﻫﻡ ﻟﻡ ﺘﻜﻥ ﻤﻜﻠﻠﺔ ﺒﺎﻟﺼﻔﺎﺀ ﻭﺍﻟﻭﺜﻭﻕ ﻓﻲ ﺠﻤﻴـﻊ ﻨﻭﺍﺤﻴﻬـﺎ ،ﻓﻘـﺩ
ﺍﻗﺘﺭﻨﺕ ﺒﻬﺎ ﻋﻭﺍﻤل ﻨﺠﻡ ﻋﻨﻬﺎ ﺒﻌﺽ ﺍﻟﺸﻭﺍﺌﺏ ﻭﺸﻲﺀ ﻤﻥ ﺍﻹﻨﺤﺭﺍﻑ ،ﻭﻤﻥ ﻫﺫﻩ ﺍﻟﻌﻭﺍﻤل
ﻨﺫﻜﺭ):(129
ﻥ ﺠﻤﻌﻭﺍ ﺍﻟﻠﻐﺔ ﺃﻥ ﻴﺴﺠﻠﻭﺍ ﺃﻜﺒﺭ ﻗﺩﺭ ﻤﻥ ﺃﻟﻔﺎﻅﻬﺎ ﻤـﻥ ﺸـﺘﻲ ﻟﻐـﺎﺕ
ﻜﺎﻥ ﻫﻡ ﻤ )(1
ﺍﻟﻌﺭﺏ ﺩﻭﻥ ﺃﻥ ﻴﻬﺘﻤﻭﺍ ﻜﻤﺎ ﻴﺠﺏ ﺒﺘﺤﺩﻴﺩ ﻫﺫﻩ ﺍﻟﻠﻐﺎﺕ ﻭﺇﻴﻀﺎﺤﻬﺎ ﻭﺍﻟﻔﺼل ﺒﻴﻨﻬـﺎ
ﻭﻨﺴﺒﺘﻬﺎ ﺇﻟﻰ ﺃﺼﺤﺎﺒﻬﺎ ﺩﺍﺌﻤ ﹰﺎ .
ﺃﺨﺫ ﺒﻌﻀﻬﻡ ﺍﻟﻠﻐﺔ ﻓﻲ ﺒﻌﺽ ﺍﻷﺤﻴﺎﻥ ﻋﻥ ﺍﻟﻜﺘﺏ ،ﻭﻗﺩ ﻜﺎﻨﺕ ﻫﺫﻩ ﺍﻟﻜﺘﺏ ﻏﻴـﺭ )(2
ﻤﻨﻘﻭﻁﺔ ،ﺃﻭ ﻜﺎﻥ ﺍﻟﻨﺴﺎﺥ ﻴﻐﻔﻠﻭﻥ ﻋﻥ ﻨﻘﻁﻬﺎ ،ﻓﻨﺸﺄﺕ ﻋﻥ ﺫﻟـﻙ ﺃﻨـﻭﺍﻉ ﻤـﻥ
ﺍﻟﺘﺼﺤﻴﻑ ﻭﺍﻻﺨﺘﻼﻑ .
ﻟﻡ ﻴﻜﻥ ﺭﻭﺍﺓ ﺍﻟﻠﻐﺔ ﻋﻠﻰ ﺩﺭﺠﺔ ﻭﺍﺤﺩﺓ ﻤﻥ ﺤﻴﺙ ﺍﻟﺘﺤﺭﻱ ﻭﺍﻟﺜﻘﺔ ﻓﻴﻤﺎ ﻴﺭﻭﻥ – ﻜﻤﺎ )(3
ﺒﻴﻨﺎ ﺴﺎﺒﻘ ﹰﺎ.-
ﺍﻟﺸﻌﺭ ﺍﻟﻤﻭﻀﻭﻉ ﺍﻟﺫﻱ ﻗﺼﺩ ﺒﻪ ﻭﺍﻀﻌﻭﻩ ﺃﻥ ﻴﻌﺯﺯﻭﺍ ﺭﺃﻴ ﹰﺎ ﺃﻭ ﻴﺒﺭﻫﻨﻭﺍ ﺒﻪ ﻋﻠـﻰ )(4
ﻭﺠﻪ ﻨﻅﺭ ،ﺃﻭ ﻴﺘﻘﺭﺒﻭﺍ ﺇﻟﻰ ﺍﻷﻤﺭﺍﺀ ﺯﻟﻔﻲ ،ﻭﺭﺒﻤﺎ ﻜﺎﻥ ﺃﺒﻠﻎ ﺩﻟﻴل ﻋﻠﻰ ﺫﻟﻙ :ﻤﺎ
ﺭﻭﻱ ﻤﻥ ﺃﻥ ﺍﻟﻤﺒﺭﺩ ﺴﺌل ﻓﻲ ﻤﺠﺱ )ﻋﻴﺴﻲ ﺒﻥ ﻤﺎ ﻫﺎﻥ( ﻋﻥ ﺍﻟﺸﺎﺓ )ﺍﻟﻤﺠﺜﻤـﺔ(
) (130ﺍﻨﻅﺭ :ﺍﻟﺒﻐﺩﺍﺩﻱ – ﺨﺯﺍﻨﺔ ﺍﻷﺩﺏ – ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺭﺒﻲ 1967ﻡ .55/1
) (131ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ .55/1
ﻴﺘﻜﻠﻤﻭﻥ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﻟﺭﻭﺍﻴﺔ ﻟﻬﺠﺔ ﻭﺍﺤﺩﺓ ﻭﻫﻲ ﺍﻟﻠﻬﺠـﺔ ﺍﻟﺘـﻲ ﻋﺭﻓﻬـﺎ ﺍﻟﻨﺤـﺎﺓ ﻋـﻥ
ﺍﻟﺭﻭﺍﺓ) ،(132ﻤﻊ ﺍﻟﻌﻠﻡ ﺃﻥ ﻫﻨﺎﻙ ﻟﻐﺔ ﺃﻭ ﻟﻬﺠﺔ ﺃﺩﺒﻴﺔ ﻋﺎﻤﺔ .
ﻜﻴﻑ ﻴﻜﻭﻥ ﺍﺨﺘﻼﻑ ﺍﻟﺭﻭﺍﻴﺎﺕ ﺴﺒﺒ ﹰﺎ ﻤﻥ ﺃﺴﺒﺎﺏ ﺍﻟﺨﻼﻑ ﺍﻟﻨﺤﻭﻱ ؟؟!!
ﻴﻌﺩ ﺍﺨﺘﻼﻑ ﺍﻟﺭﻭﺍﻴﺎﺕ ﻭﺘﻌﺩﺩﻫﺎ ﻤﻥ ﺃﻫﻡ ﺃﺴﺒﺎﺏ ﺍﻟﺨﻼﻑ ﺍﻟﻨﺤـﻭﻱ ؛ ﻭﺫﻟـﻙ ﻷﻥ
ﺍﻟﺭﻭﺍﻴﺎﺕ ﺍﺨﺘﻠﻔﺕ ﻭﺘﻌﺩﺩﺕ ﺤﺘﻰ ﻓﻲ ﻨﺸﺄﺓ ﺍﻟﻨﺤﻭ ،ﻭﻤﻥ ﻫﻭ ﻭﺍﻀﻌﻪ ؟؟ ﻭﻤﺎ ﻫﻲ ﺃﺴﺒﺎﺏ
ﻭﻀﻌﻪ ؟؟ ﻭﻻ ﻨﻭﺩ ﺃﻥ ﻨﻔﺼل ﻓﻲ ﺘﻠﻙ ﺍﻟﺭﻭﺍﻴﺎﺕ ؛ ﻷﻨﻪ ﺃﻤﺭ ﻴﺨﺭﺝ ﺒﻨﺎ ﻋﻤﺎ ﻨﺤﻥ ﺒﺼﺩﺩﻩ
،ﻭﻟﻜﻨﻨﺎ ﻨﺤﺎﻭل ﺃﻥ ﻨﺒﻴﻥ ﻜﻴﻑ ﻜﺎﻥ ﺍﺨﺘﻼﻑ ﺍﻟﺭﻭﺍﻴﺎﺕ – ﺤﺘﻰ ﻓﻲ ﻨﺸﺄﺓ ﺍﻟﻨﺤﻭ ﻭﻭﺍﻀﻌﻪ
– ﺴﺒﺒ ﹰﺎ ﻤﻥ ﺃﺴﺒﺎﺏ ﺍﻟﺨﻼﻑ ﺍﻟﻨﺤﻭﻱ .
ﻟﻘﺩ ﺘﻨﺎﻭل ﺍﻟﻤﺤﺩﺜﻭﻥ ﺍﻷﺨﺒﺎﺭ ﺍﻟﻤﺭﻭﻴﺔ ﻋﻥ ﺍﻟﻨﺤﻭ ﻭﺃﻭﻟﻴﺔ ﻤﻥ ﻭﻀﻌﻪ ،ﻭﻤﺎ ﻗﻴـل
ﻓﻲ ﺃﺴﺒﺎﺏ ﺍﻟﻭﻀﻊ ،ﻭﺭﺃﻭﺍ ﻜﺜﺭﺓ ﺍﻟﺭﻭﺍﻴﺎﺕ ﻭﺍﺨﺘﻼﻑ ﺍﻷﻗﻭﺍل ﻓﻲ ﺫﻟﻙ ،ﻓﻭﻗﻑ ﺒﻌﻀﻬﻡ
ﻤﻭﻗﻑ ﺍﻟﺤﺎﺌﺭ ﺍﻟﻤﺘﺭﺩﺩ ،ﻭﻭﻗﻑ ﺁﺨﺭﻭﻥ ﻤﻭﻗﻑ ﺍﻟﺤـﺫﺭ ﺍﻟﻤﺘـﺸﻜﻙ ،ﻭﻤـ ﺭ ﺒﻌـﻀﻬﻡ
ﺒﺎﻟﻤﻭﻀﻭﻉ ﻓﻲ ﺴﺭﻋﺔ ﻻ ﺘﺘﺤﻤل ﺍﻟﻤﻨﺎﻗـﺸﺔ ﻭﺍﻟﺘﻤﺤـﻴﺹ ﻭﻭﻗـﻑ ﺁﺨـﺭﻭﻥ ﻴﺒﺤﺜـﻭﻥ
ﻭﻴﻨﺎﻗﺸﻭﻥ).(133
ﻭﻜﺎﻥ ﺍﻷﺴﺘﺎﺫ /ﺃﺤﻤﺩ ﺃﻤﻴﻥ ﺃﺤﺩ ﺍﻟﺫﻴﻥ ﻭﻗﻔﻭﺍ ﻋﻨﺩ ﻫﺫﺍ ﺍﻟﻤﻭﻀـﻭﻉ ﻓـﻲ ﻜﺘﺎﺒـﻪ
)ﻀﺤﻲ ﺍﻹﺴﻼﻡ( ،ﺤﻴﺙ ﻴﻘﻭل.." :ﻭﺃﻨﺎ ﺃﺨﺵ ﺃ ،ﺘﻜﻭﻥ ﻗﺼﺔ ﺃﺒﻲ ﺍﻷﺴﻭﺩ ﻤﻭﻀـﻭﻋﺔ،
ﻭﻟﻌل ﻤﺎ ﻴﺭﺠﺢ ﻫﺫﺍ ﺍﻟﺭﺃﻱ ﻨﻅﻥ ﺃﻥ ﺍﻟﺤﻜﺎﻴﺔ ﻤﺨﺘﻠﻔﺔ ﺍﻷﺸﻜﺎل ﻤﺘﻌﺩﺩﺓ ﺍﻟﺭﻭﺍﻴﺔ ،ﻓﻤﻥ ﻗﺎﺌل
ﺇﻥ ﻋﻠﻰ ﺒﻥ ﺃﺒﻲ ﻁﺎﻟﺏ ﻫﻭ ﺍﻟﺫﻱ ﺃﻭﻋﺯ ﺇﻟﻰ ﺃﺒﻲ ﺍﻷﺴﻭﺩ ﺒﻭﻀﻊ ﺍﻟﻨﺤﻭ ،ﻭﻤﻥ ﻗﺎﺌل ﺇﻨـﻪ
ﻋﻤﺭ ﺒﻥ ﺍﻟﺨﻁﺎﺏ ،ﻭﻤﻥ ﻗﺎﺌل ﺇﻨﻪ ﺯﻴﺎﺩ ﺍﺒﻥ ﺃﺒﻴﻪ ،ﺜﻡ ﻤﻥ ﻗﺎﺌل ﺇﻥ ﺴـﺒﺏ ﺍﻟﻭﻀـﻊ ﺃﻥ
)(134
ﻭﻤﻥ ﻗﺎﺌل ﺇﻥ ﻗﺎﺭﺌـ ﹰﺎ ﻗـﺭﺃ "ﺇﻥ ﺍﷲ ﺒـﺭﺉ ﻤـﻥ ﻻ ﺍﻟﺨﺎﻁﺌﻴﻥ"
ﻗﺎﺭﺌ ﹰﺎ ﻗﺭﺃ "ﻻ ﻴﺄﻜﻠﻪ ﺇ ﱠ
) (132ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ ﺍﻟﺯﺠﺎﺠﻲ – ﺍﻹﻴﻀﺎﺡ ﻓﻲ ﻋﻠﻡ ﺍﻟﻨﺤﻭ – ﺘﺤﻘﻴﻕ /ﻤﺎﺯﻥ ﻤﺒﺎﺭﻙ – ﻤﻜﺘﺒﺔ ﺩﺍﺭ ﺍﻟﻌﺭﻭﺒﺔ ﻤﻁﺒﻌﺔ ﺍﻟﻤﺩﻨﻲ
1378ﻫـ1959-ﻡ ﺹ.108
) (133ﺍﻟﻨﺤﻭ ﺍﻟﻌﺭﺒﻲ – ﺍﻟﻌﻠﺔ ﺍﻟﻨﺤﻭﻴﺔ ﻨﺸﺄﺘﻬﺎ ﻭﺘﻁﻭﺭﻫﺎ ﺹ.33
) (134ﺴﻭﺭﺓ ﺍﻟﺤﺎﻗﺔ ﺍﻵﻴﺔ .37
ﺍﻟﻤﺸﺭﻜﻴﻥ ﻭﺭﺴﻭﻟﻪ") ،(135ﻭﻤﻥ ﻗﺎﺌل ﺇﻥ ﺍﺒﻨﺔ ﺃﺒﻲ ﺍﻷﺴﻭﺩ ﻗﺎﻟﺕ :ﻤﺎ ﺃﺤﺴﻥ ﺍﻟﺴﻤﺎﺀ ،ﺘﺭﻴﺩ
ﺍﻟﺘﻌﺠﺏ ،ﻓﻘﺎل ﻟﻬﺎ :ﻨﺠﻭﻤﻬﺎ ،ﻴﻅﻥ ﺃﻨﻬﺎ ﺘﺴﺘﻔﻬﻡ ...ﺇﻟﻰ ﺁﺨﺭ ﻤﺎ ﻗﺎﻟﻭﺍ ﻤﻤﺎ ﻴﺤﻤل ﻋﻠﻰ
)(136
ﻭﻴﺘﻀﺢ ﻤﻥ ﺤﺩﻴﺙ ﺍﻷﺴﺘﺎﺫ /ﺃﺤﻤﺩ ﺃﻤﻴﻥ ﺃﻨﻪ ﻴـﺭﺠﺢ ﺃﻥ ﺘﻜـﻭﻥ ﺍﻟﺸﻙ ﻓﻲ ﺍﻟﺤﻜﺎﻴﺔ"
ﻗﺼﺔ ﺃﺒﻲ ﺍﻷﺴﻭﺩ ﻤﻭﻀﻭﻋﺔ ﺒﺩﻟﻴل ﺘﻌﺩﺩ ﺍﻟﺭﻭﺍﻴﺎﺕ ،ﻓﻠﻘﺩ ﻻﺤﻅﻨﺎ ﺃﻥ ﺍﻟﺭﻭﺍﻴﺎﺕ ﻭﺍﻷﻗﺎﻭﻴل
ﺍﺨﺘﻠﻔﺕ ﻭﺘﻌﺩﺩﺕ ﻓﻲ ﻤﻥ ﻫﻭ ﻭﺍﻀﺢ ﺍﻟﻨﺤﻭ ؟؟! ﻭﻓﻲ ﺴﺒﺏ ﻭﻀﻌﻪ ؟؟! ﻓﻜﺎﻥ ﻫﺫﺍ ﺴـﺒﺒ ﹰﺎ
ﻤﻥ ﺃﺴﺒﺎﺏ ﺍﻟﺨﻼﻑ ﺍﻟﻨﺤﻭﻱ .
ﻭﺍﻟﺫﻱ ﻨﺴﺘﻁﻴﻊ ﺃﻥ ﻨﻁﻤﺌﻥ ﺇﻟﻴﻪ ﻓﻲ ﻨﺸﺄﺓ ﺍﻟﻨﺤﻭ ﺃﻨﻪ ﻟﻤﺎ ﻅﻬﺭ ﺍﻟﻠﺤﻥ ﺨﺸﻲ ﺍﻟﻌﻠﻤﺎﺀ
ﻋﻠﻰ ﺍﻟﺴﻼﺌﻕ ﺃﻥ ﺘﻔﺴﺩ ،ﻭﺍﻟﻤﻌﻠﻭﻡ ﺃﻨﻬﺎ ﺍﻟﻀﺎﺒﻁ ﻟﻠﻜﻼﻡ ﻗﺒل ﻭﻀﻊ ﺍﻟﻘﻭﺍﻋﺩ ؛ ﻷﻥ ﺍﻋﺘﻴﺎﺩ
ﺴﻤﺎﻉ ﺍﻟﺨﻁﺄ ﻴﻭﻗﻊ ﻓﻲ ﺍﻟﺨﻁﺄ ﺜﻡ ﺘﻔﺴﺩ ﺍﻟﻠﻐﺔ ﻤﻊ ﺍﻟﺯﻤﻥ ،ﻭﻴﺴﺘﻌـﺼﻲ ﻓﻬـﻡ ﺍﻟﻘـﺭﺁﻥ ،
ﺴ ﹶﺘ ﹾﻘ ﺭﻭﺍ ﻜﻼﻡ ﺍﻟﻌﺭﺏ ﻭﺍﺴﺘﺨﺭﺠﻭﺍ ﻤﻨﻪ ﺒﻌﺽ ﺍﻷﺼﻭل ﺍﻟﻌﺎﻤﺔ ،ﺜﻡ ﻤـﺎﺯﺍﻟﻭﺍ ﻴﺘـﺎﺒﻌﻭﻥ
ﻓﺎ
ﻋﻠﻰ ﺍﻻﺴﺘﺯﺍﺩﺓ ﻤﻥ ﺘﻠﻙ ﺍﻷﺼﻭل ﻭﺘﻔﺭﻴﻌﻬﺎ ﻭﺍﻟﻘﻴﺎﺱ ﻋﻠﻴﻬﺎ ﻭﺘﻌﻠﻴﻠﻬﺎ ﻤﺘﺄﺜﺭﻴﻥ ﻓـﻲ ﺫﻟـﻙ
ﺒﻁﺒﻴﻌﺔ ﺍﻟﻌﺼﻭﺭ ﺍﻟﺘﻲ ﻤﺭﻭﺍ ﺒﻬﺎ ،ﺤﺘﻰ ﺍﺴﺘﻘﺎﻡ ﻟﻠﻨﺤﻭ ﺒﻨﺎﺅﻩ).(137
ﻭﻤﻅﻬﺭ ﺘﻌﺩﺩ ﺍﻟﺭﻭﺍﻴﺎﺕ ﺸﺎﺌﻊ ﻭﻤﻨﺘﺸﺭ ﻓﻲ ﻜﺘـﺏ ﺍﻟﻨﺤـﻭ ،ﻭﻻ ﻴﺨﻔـﻲ ﻤـﺩﻱ
ﺍﻻﻀﻁﺭﺍﺏ ﺍﻟﺫﻱ ﻴﺤﺩﺜﻪ ﻫﺫﺍ ﺍﻟﻤﻅﻬﺭ ﻓﻲ ﺍﻟﻘﺎﻋﺩﺓ ﺍﻟﻨﺤﻭﻴﺔ ،ﻓﺈﺤﺩﻯ ﺍﻟﺭﻭﺍﻴـﺎﺕ ﺘﺜﺒـﺕ
ﻗﺎﻋﺩﺓ ،ﻭﺍﻷﺨﺭﻯ ﺘﻨﻔﻴﻬﺎ ،ﻭﺭﻭﺍﻴﺔ ﺘﺅﻴﺩ ﺭﺃﻴ ﹰﺎ ﻭﺃﺨﺭﻯ ﺘﻌﺎﺭﻀﻪ ،ﻭﻫﻨﺎ ﻴﺤﺩﺙ ﺍﻻﺭﺘﺒﺎﻙ
ﻟﺩﺍﺭﺱ ﺍﻟﻨﺤﻭ ،ﻭﻫﺫﺍ ﺍﻟﺼﻨﻴﻊ ﻴﺩل ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﺭﺏ ﻜﺎﻨﺕ ﺘﺭﻭﻱ ﺍﻟﺸﻌﺭ ﺒﺤﺴﺏ ﻟﻬﺠﺎﺘﻬﺎ
ﺍﻟﺨﺎﺼﺔ ،ﻭﻋﻠﻴﻪ ﻓﺈﻥ ﺍﻟﺭﻭﺍﺓ ﺤﻴﻨﻤﺎ ﺠﻤﻌﻭﺍ ﺍﻟﺸﻌﺭ ﻟﻡ ﻴﺠﻤﻌﻭﻩ ﻋﻠﻰ ﻤـﺴﺘﻭﻱ ﻭﺍﺤـﺩ ،
ﻓﻠﺴﺎﻥ ﺍﻟﻘﺒﻴﻠﺔ ﺭﺒﻤﺎ ﻴﺤﺭﻑ ﺍﻟﺭﻭﺍﻴﺔ ﻭﻟﻠﺒﺎﺤﺙ ﺃﻥ ﻴﺘﺴﺄل :ﺃﻴﻜﻭﻥ ﺍﻻﺤﺘﺠﺎﺝ ﻓﻲ ﻫﺫﻩ ﺍﻟﺤﺎﻟﺔ
ﺒﻠﻐﺔ ﺍﻟﺸﻌﺭ ﺃﻡ ﺒﻠﻐﺔ ﺍﻟﻘﺒﻴﻠﺔ ؟؟!!
ﻓﺎﻟﺸﻭﺍﻫﺩ ﺍﻟﺸﻌﺭﻴﺔ ﻭﺍﻟﻨﺜﺭﻴﺔ ﻗﺩ ﺃُﺨﺫﺕ ﻤﻥ ﺨﻠﻴﻁ ﻤﻥ ﺍﻟﻌﺭﺏ ﻜل ﻴﺘﻜﻠﻡ ﻋﻠﻰ ﺴﺠﻴﺘﻪ
،ﻭﻤﺜل ﻫﺫﺍ ﺍﻟﺼﻨﻴﻊ ﺴﻴﻠﻘﻲ ﺒﻅﻼﻟﻪ ﻋﻠﻰ ﺍﻟﻘﺎﻋﺩﺓ ﺍﻟﻨﺤﻭﻴﺔ ﻭﻤﻨﺎﻫﺞ ﺍﻟﺩﺭﺍﺴﺔ ﺤﻭﻟﻬﺎ .
) (138ﺍﻨﻅﺭ :ﺍﻟﺤﺴﻥ ﺍﻟﻤﺜﻨﻲ ﻋﻤﺭ ﺍﻟﻔﺎﺭﻭﻕ – ﻤﺼﺎﺩﺭ ﺍﻻﺤﺘﺠﺎﺝ ﻭﺃﺜﺭﻫﺎ ﻋﻠﻰ ﻤﻨﺎﻫﺞ ﺍﻟﺩﺭﺱ ﺍﻟﻨﺤﻭﻱ – ﺭﺴﺎﻟﺔ
ﻤﺎﺠﺴﺘﻴﺭ 1993ﻡ ﺹ.95
) (139ﺍﻨﻅﺭ :ﺍﻟﻤﺯﻫﺭ .261/1
) (140ﺍﻨﻅﺭ ﺼﻔﺤﺔ 9ﻤﻥ ﻫﺫﺍ ﺍﻟﺒﺤﺙ .
) (141ﺩ/ﻤﺤﻤﺩ ﺃﺤﻤﺩ ﺍﻟﺸﺎﻤﻲ–ﺍﻟﺨﺼﺎﺌﺹ ﺍﻟﻨﺤﻭﻴﺔ ﻭﺍﻟﺘﺼﺭﻴﻔﻴﺔ ﻟﻘﺒﻴﻠﺔ ﺒﻨﻲ ﺘﻤﻴﻡ – ﺍﻟﻤﺩﻴﻨﺔ ﺍﻟﻤﻨﻭﺭﺓ 1989ﻡ ﺹ.25
ﺍﻟﺒﻐﺩﺍﺩﻱ :ﻗﺎل ﺇﻨﻪ ﻴﺠﻭﺯ ﻓﻲ ﺍﻹﻋﺭﺍﺏ ﺇﺫﺍ ﻋﺭﻑ ﺍﻟﻤﺭﺍﺩ ﻜﻤﺎ ﻫﻨـﺎ ﻓـﺈﻥ ﻗﻭﻟـﻪ
)ﻤﺠﻠﻑ( ﻤﻌﻁﻭﻑ ﻋﻠﻰ ﻗﻭﻟﻪ )ﻤﺴﺤﺘ ﹰﺎ( ﻭﻫﻤﺎ ﻤﺘﺨﺎﻟﻔﺎﻥ ﻨﺼﺒ ﹰﺎ ﻭﺭﻓﻌ ﹰﺎ).(142
ﺍﺒﻥ ﺃﺒﻲ ﺇﺴﺤﺎﻕ :ﻗﺎل :ﻟﻠﺭﻓﻊ ﻭﺠﻪ).(143
ﺍﻟﺯﻤﺨﺸﺭﻱ :ﻗﺎل :ﻫﺫﺍ ﺍﻟﺒﻴﺕ ﻻ ﺘﺯﺍل ﺍﻟﺭﻜﺏ ﺘﺼﻁﻙ ﻓﻲ ﺘﺴﻭﻴﺔ ﺇﻋﺭﺍﺒﻪ).(144
ﺍﺒﻥ ﻗﺘﻴﺒﺔ :ﻗﺎل :ﺭﻓﻊ ﺍﻟﻔﺭﺯﺩﻕ ﻵﺨﺭ ﺍﻟﺒﻴﺕ ﻀﺭﻭﺭﺓ).(145
ﻭﻗﺩ ﺃﺘﻌﺏ ﻫﺫﺍ ﺍﻟﺒﻴﺕ ﺃﻫل ﺍﻹﻋﺭﺍﺏ ﻓﻲ ﻁﻠﺏ ﺍﻟﺤﻴﻠﺔ ﻓﻘﺎﻟﻭﺍ ﻭﺃﻜﺜﺭﻭﺍ ﻭﻟﻡ ﻴﺄﺘﻭﺍ ﻓﻴﻪ
ﻰ
ﺒﺸﻲﺀ ﻴﺭﺘﺽ ،ﻭﻗﺩ ﺴﺄل ﺃﺤﺩﻫﻡ ﺍﻟﻔﺭﺯﺩﻕ ﻋﻥ ﺭﻓﻌﻪ ﻫﺫﺍ ﺍﻟﺒﻴﺕ ﻓﺸﺘﻤﻪ ﻭﻗﺎل ﻟﻪ :ﻋﻠـ
ﺃﻥ ﺃﻗﻭل ﻭﻋﻠﻴﻜﻡ ﺃﻥ ﺘﺤﺘﺠﻭﺍ) .(146ﻭﻗﺩ ﺴﺄل ﺍﻟﺤﻀﺭﻤﻲ ﺍﻟﻔﺭﺯﺩﻕ ﺤـﻴﻥ ﻗـﺎل :ﻋـﻼﻡ
ﺴﻭﺀﻙ
ﺭﻓﻌﺕ ﻤﺠﻠﻑ؟؟ ﻓﻘﺎل ﻟﻪ ﺍﻟﻔﺭﺯﺩﻕ :ﻋﻠﻰ ﻤﺎ ﻴﺴﻭﺀﻙ ،ﻭﻓﻲ ﺭﻭﺍﻴﺔ :ﻋﻠﻰ ﻤﺎ ﻴـ
ﻭﻴﻨﻭﺀﻙ ،ﻋﻠﻴﻨﺎ ﺃﻥ ﻨﻘﻭل ﻭﻋﻠﻴﻜﻡ ﺃﻥ ﺘﺘﺄﻭﻟﻭﺍ).(147
ﻭﻗﺩ ﺤﺎﻭل ﺇﻋﺭﺍﺏ ﺍﻟﺒﻴﺕ ﺍﻟﺨﻠﻴل ﺒﻥ ﺃﺤﻤﺩ ﻭﺜﻌﻠﺏ ﻭﺃﺒﻭ ﻋﻠﻲ ﺍﻟﻔـﺎﺭﺱ ﻭﻏﻴـﺭﻫﻡ
ﻭﻤﻤﺎ ﺠﺎﺀ ﻓﻲ ﺇﻋﺭﺍﺒﻪ ﻓﻲ ﺤﺎﺸﻴﺔ ﺍﻟﻤﻔﺼل :ﻓﺄﻤﺎ ﻨﺼﺏ ﺍﻷﻭل ﻓﻌﻠﻲ ﺃﻥ ﻟﻡ ﻴﺩﻉ ﺒﻤﻌﻨﻲ ﻟﻡ
ﻴﺘﺭﻙ ،ﻭﺃﻤﺎ ﺭﻓﻊ ﻤﺠﻠﻑ ﻓﺒﺈﻀﻤﺎﺭ ،ﻜﺄﻨﻪ ﻗﺎل :ﻭﺒﻘﻲ ﻤﺠﻠﻑ .
ﻭﻫﺫﺍ ﺍﻹﻋﺭﺍﺏ ﻴﺘﻔﻕ ﻤﻊ ﻤﺎ ﺫﻫﺏ ﺇﻟﻴﻪ ﺍﺒﻥ ﺠﻨﻲ ﻓﻲ ﺘﻔﺴﻴﺭ ﻤﻌﻨﻲ ﻴﺩﻉ ﺒـ )ﻴﺜﺒﺕ(
ﻗﺎل" :ﻓﻤﻌﻨﻲ ﻟﻡ ﻴﺩﻉ – ﺒﻜﺴﺭ ﺍﻟﺩﺍل – ﺃﻱ :ﻟﻡ ﻴﺘﺩﻉ ﻭﻟﻡ ﻴﺜﺒﺕ ﻭﺍﻟﺠﻤﻠﺔ ﺒﻌﺩ ﺯﻤﺎﻥ ﻓـﻲ
ﻤﻭﻀﻊ ﺠﺩ ﻟﻜﻭﻨﻬﺎ ﺼﻔﺔ ﻟﻪ ،ﻭﺍﻟﻌﺎﺌﺩ ﻤﻨﻬﺎ ﺇﻟﻴﻪ ﻤﺤﺫﻭﻑ ﻟﻠﻌﻠﻡ ﺒﻤﻭﻀﻌﻪ ﻭﺘﻘـﺩﻴﺭﻩ :ﺃﻭ
ﻻ ﻤﺴﺤﺕ ﺃﻭ ﻤﺠﻠﻑ ﻓﻴﺭﺘﻔﻊ ﻤﺴﺤﺕ ﺒﻔﻌﻠﻪ ﻭﻤﺠﻠﻑ ﻋﻁﻑ ﻋﻠﻴﻪ").(148
ﻷﺠﻠﻪ ﻤﻥ ﺍﻟﻤﺎل ﺇ ﹼ
) (149ﺍﻨﻅﺭ :ﻤﺎﺩﺓ )ﻟﻬﺞ( ﻓﻲ :ﻟﺴﺎﻥ ﺍﻟﻌﺭﺏ ،ﺍﻟﺼﺤﺎﺡ ،ﺍﻟﻤﺼﺒﺎﺡ ﺍﻟﻤﻨﻴﺭ ﻭﺘﺎﺝ ﺍﻟﻌﺭﻭﺱ .
) (150ﺍﻨﻅﺭ :ﺇﺒﺭﺍﻫﻴﻡ ﺃﻨﻴﺱ ﻓﻲ ﺍﻟﻠﻬﺠﺎﺕ ﺍﻟﻌﺭﺒﻴﺔ ﺹ.16
ﺍﻟﺭﻭﺍﻴﺎﺕ ،ﻭﻤﻨﻬﺎ ﻨﺫﻜﺭ" :ﺃﻥ ﺇﻋﺭﺍﺒﻴ ﹰﺎ ﻴﻘﻭل ﻓﻲ ﻤﻌﺭﺽ ﺍﻟﺤﺩﻴﺙ ﻋﻥ ﻤﺴﺄﻟﺔ :ﻟﻴﺱ ﻫﺫﺍ
ﻟﺤﻨﻲ ﻭﻻ ﻟﺤﻥ ﻗﻭﻤﻲ").(151
ﻭﻜﺜﻴﺭﹰﺍ ﻤﺎ ﻴﺸﻴﺭ ﺃﺼﺤﺎﺏ ﺍﻟﻤﻌﺎﺠﻡ ﺇﻟﻰ ﻟﻐﺔ ﺘﻤﻴﻡ ﻭﻟﻐﺔ ﻁﺊ ﻭﻟﻐﺔ ﻫﺯﻴل ﻭﻨﺤﺴﺒﻬﻡ
ﻻ ﻴﺭﻴﺩﻭﻥ ﺒﻤﺜل ﻫﺫﺍ ﺍﻟﺘﻌﺒﻴﺭ ﺴﻭﻱ ﻤﺎ ﻨﻌﻨﻴﻪ ﺍﻵﻥ ﺒﻜﻠﻤﺔ ﺍﻟﻠﻬﺠﺔ).(152
ﺃﻤﺎ ﺍﻟﻘﺩﻤﺎﺀ ﻓﻲ ﺍﻟﻌﺼﻭﺭ ﺍﻟﺠﺎﻫﻠﻴﺔ ﻭﺼﺩﺭ ﺍﻹﺴﻼﻡ ﻓﺈﻨﻬﻡ ﻟﻡ ﻴﻌﺒﺭﻭﺍ ﻋ ﻤﺎ ﻨـﺴﻤﻴﻪ
ﻻ ﺒﻜﻠﻤﺔ ﺍﻟﻠﺴﺎﻥ ،ﻭﻗﺩ ﻴﺴﺘﺄﻨﺱ ﻟﻬﺫﺍ ﺍﻟﺭﺃﻱ ﺒﻤﺎ ﺠﺎﺀ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻤﻥ ﺍﺴﺘﻌﻤﺎل
ﺍﻵﻥ ﺒﺎﻟﻠﻐﺔ ﺇ ﹼ
ﻜﻠﻤﺔ ﻟﺴﺎﻥ ﺒﻤﻌﻨﻲ ﺍﻟﻠﻐﺔ ﻨﺤﻭ ﺜﻤﺎﻨﻲ ﻤﺭﺍﺕ).(153
ﻭﻗﺩ ﻅﻠﺕ ﺍﻟﻠﻐﺔ ﻜﻤﺼﻁﻠﺢ ﻟﻠﺩﻻﻟﺔ ﻋﻠﻰ ﻤﻌﻨﻲ ﺍﻟﻠﻬﺠﺔ ﺤﺘﻰ ﻓﺘﺭﺓ ﺍﻟﺒﻌﺙ ﺍﻟﺤﻀﺎﺭﻱ
ﻭﻭﻗﻭﻉ ﺍﻟﺩﻭﻟﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺘﺤﺕ ﺍﻟﺴﻴﻁﺭﺓ ﺍﻷﺠﻨﺒﻴﺔ .
ﺃﻤﺎ ﺍﻟﻤﺤﺩﺜﻭﻥ ﻓﻘﺩ ﺍﺴﺘﺨﺩﻤﻭﺍ ﻤﺼﻁﻠﺢ ﻟﻐﺔ ﺒﻤﻌﻨﻲ ﺃﻭﺴﻊ ﻭﺃﺸﻤل ﻤﻥ ﻤﻌﻨﺎﻫﺎ ﺍﻟﻘﺩﻴﻡ
،ﻭﻨﻌﺘﻘﺩ ﺃﻥ ﺤﺎﺠﺘﻬﻡ ﺇﻟﻰ ﺍﻟﻭﺤﺩﺓ ﺯﺍﺩﺘﻬﻡ ﺭﻏﺒﺔ ﻓﻲ ﺍﺴﺘﻌﻤﺎل ﺍﻟﻤﺼﻁﻠﺢ ﻟﻠﺩﻻﻟـﺔ ﻋﻠـﻰ
ﻤﻌﻨﻲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺎﻡ ،ﻭﻨﺘﻴﺠﺔ ﻟﺫﻟﻙ ﺘﺨﻠﺕ ﺍﻟﻠﻐﺔ ﻋﻥ ﻤﻌﻨﻲ ﺍﻟﻠﻬﺠﺔ ﺇﻻ ﻤـﺎ ﺤﻔﻅﺘـﻪ ﻜﺘـﺏ
ﺍﻟﺘﺭﺍﺙ ﻓﻨﺤﻥ ﻻ ﻨﺴﻤﻊ ﺍﻟﻴﻭﻡ ﻟﻐﺔ ﻤﺼﺭ ﺃﻭ ﻟﻐﺔ ﺍﻟﺠﺯﻴﺭﺓ ،ﻭﺇﻨﻤﺎ ﻨﺴﻤﻊ ﻋﺎﻤﻴﺔ ﺍﻷﺭﺩﻥ ﺃﻭ
ﻟﻬﺠﺔ ﺍﻟﺠﺯﻴﺭﺓ .
ﻤﺎ ﺒﻴﻥ ﺍﻟﻠﻐﺔ ﻭﺍﻟﻠﻬﺠﺔ :
ﺸﺎﻉ ﺍﺴﺘﺨﺩﺍﻡ ﻤﺼﻁﻠﺢ )ﻟﻐﺔ( ﻋﻨﺩ ﺍﻟﻌﺭﺏ ﻓﻲ ﻨﻤﻁ ﻷﺩﺍﺀ ﻜﻼﻡ ﻴﻨـﺴﺏ ﻟﺠﻤﺎﻋـﺔ
ﺒﻌﻴﻨﻬﺎ ،ﻭﺴﻁ ﻗﻭﻡ ﺃﻭ ﺃﻤﺔ ﻤﻥ ﺍﻟﻨﺎﺱ ﺘﺸﺎﺭﻜﻬﻡ ﺍﻟﻠﺴﺎﻥ ،ﻭﻗﺩ ﺘﺭﺩﺩ ﻜﺜﻴﺭﹰﺍ ﻤﻨﺫ ﺫﻟﻙ ﺍﻟﻌﻬﺩ
ﻓﻲ ﺃﻭﺴﺎﻁﻬﻡ ﻭﻤﺩﻭﻨﺎﺘﻬﻡ ﻭﻁﺭﺍﺌﻑ ﺃﺨﺫﻫﻡ ﻟﻠﺴﺎﻥ ﺍﻟﻌﺭﺒﻲ ،ﻓﻘﺩ ﺤﻜﻲ ﻋﻥ ﻋﺒـﺩ ﺍﻟﻤﻠـﻙ
ﺕ ﺃﺒﻲ ﻴﻘﻭل ﻷﺒﻲ ﻋﻤﺭﻭ ﺍﺒﻥ ﺍﻟﻌﻼﺀ :ﺍﺨﺒﺭﻨﻲ ﻋﻤﺎ ﻭﻀﻌﺕ ﻤﻤﺎ
ﺍﻷﺼﻤﻌﻲ ﻗﻭﻟﻪ" :ﺴﻤﻌ ﹸ
ﺴﻤﻴﺘﻪ ﻋﺭﺒﻴﺔ ،ﺃﻴﺩﺨل ﻓﻴﻬﺎ ﻜﻼﻡ ﺍﻟﻌﺭﺏ ﻜﻠﻪ ؟؟ ﻓﻘﺎل :ﻻ ،ﻓﻘﻠﺕ :ﻜﻴﻑ ﺘﺼﻨﻊ ﻓﻴﻤـﺎ
) (160ﺍﻟﻤﺩﺨل ﺇﻟﻰ ﺩﺭﺍﺴﺔ ﺍﻟﻨﺤﻭ ﺍﻟﻌﺭﺒﻲ ﻋﻠﻰ ﻀﻭﺀ ﺍﻟﻠﻐﺎﺕ ﺍﻟﺴﺎﻤﻴﺔ ﺹ.39
) (161ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ ﺹ.40
) (162ﺍﻟﺯﺭﻜﺸﻲ – ﺍﻟﺒﺭﻫﺎﻥ ﻓﻲ ﻋﻠﻡ ﺍﻟﻘﺭﺁﻥ – ﺘﺤﻘﻴﻕ /ﻤﺤﻤﺩ ﺃﺒﻭ ﺍﻟﻔﻀل ﺇﺒﺭﺍﻫﻴﻡ – ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ ﺒﻴﺭﻭﺕ 1391ﻫـ
ﺍﻟﻁﺒﻘﺔ ﺍﻟﺜﺎﻟﺜﺔ – ﺍﻟﺠﺯﺀ ﺍﻷﻭل ﺹ.318
ﺃﻨﺯﻟﻪ ﺍﷲ ﺘﻌﺎﻟﻰ ﻓﻲ ﺃﻋﺫﺏ ﻟﻔﻅ ﻭﺃﺠﺯل ﺃﺴﻠﻭﺏ ،ﻓﺄﻋﺠﺯﺕ ﺒﻼﻏﺘـﻪ ﺍﻟﺒﻠﻐـﺎﺀ ﻭﺃﻋﻴـﺕ
ﺤﻜﻤﺘﻪ ﺍﻟﺤﻜﻤﺎﺀ ،ﻭﻗﺩ ﺘﻜﻔل ﺍﷲ ﺒﺤﻔﻅﻪ ﻗﺎل ﺘﻌﺎﻟﻲ" :ﺇﻨﺎ ﻨﺤﻥ ﻨﺯﻟﻨـﺎ ﺍﻟـﺫﻜﺭ ﻭﺇﻨـﺎ ﻟـﻪ
)(163
ﻭﻫﻭ ﺨﻴﺭ ﻤﺜﺎل ﻟﻠﻐﺔ ﺍﻷﺩﺒﻴﺔ ﺍﻟﻤﺸﺘﺭﻜﺔ ؛ ﻟﺫﺍ ﻭﻗﻑ ﻋﻠﻤﺎﺀ ﺍﻟﻠﻐﺔ ﻤﻨﻪ ﻤﻭﻗﻔ ﹰﺎ ﻟﺤﺎﻓﻅﻭﻥ"
ﻤﻭﺤﺩﹰﺍ ﻓﺎﺴﺘﺸﻬﺩﻭﺍ ﺒﻪ ،ﻭﻻ ﻴﻌﺭﻑ ﺃﺤﺩ ﻤﻥ ﺍﻟﻠﻐﻭﻴﻴﻥ ﻗﺩ ﺘﻌﺭﺽ ﻟﺸﻲﺀ ﻤﻤﺎ ﺃﺜﺒـﺕ ﻓـﻲ
ﺍﻟﻤﺼﺤﻑ ﺒﺎﻟﻨﻘﺩ ﻭﺍﻟﺘﺨﻁﺌﺔ ،ﺒل ﺠﻌﻠﻪ ﺍﻟﻌﻠﻤﺎﺀ ﻤﺩﺍﺭ ﺍﺴﺘﺸﻬﺎﺩﻫﻡ ،ﻭﻜﺎﻨﻭﺍ ﻴﺩﺍﻓﻌﻭﻥ ﻋـﻥ
ﺍﻟﻨﺹ ﺍﻟﻘﺭﺁﻨﻲ ﻀﺩ ﻤﺎ ﻴﻭﺠﻪ ﺇﻟﻴﻪ ﻤﻥ ﺸﺒﻬﺎﺕ ،ﺇﺫﹰﺍ ﻓﺎﻟﻘﺭﺁﻥ ﻴﺄﺘﻲ ﻓﻲ ﺍﻟﻤﺭﺘﺒﺔ ﺍﻷﻭﻟﻰ ﻤﻥ
ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﺘﻲ ﺍﻋﺘﻤﺩ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﻤﺎﺩﺘﻬﻡ ،ﻭﻜﻴﻑ ﻻ ؟؟!! ﻭﺍﻟﺒﺎﺤﺙ ﻓﻲ ﻟﻐﺔ ﺍﻟﻌـﺭﺏ ﺇﺫﺍ
ﻋﺜﺭ ﻋﻠﻰ ﺍﻟﺸﺎﻫﺩ ﺍﻟﻭﺍﺤﺩ ﻓﺭﺡ ﺒﻪ ﻭ ﺒﻨﹶﻲ ﻋﻠﻴﻪ ﻗﺎﻋﺩﺘﻪ ،ﻓﺈﻥ ﻜﺎﻨﺕ ﺘﻠﻙ ﻫﻲ ﻗﻴﻤﺔ ﺍﻟـﺸﺎﻫﺩ
ﻤﻥ ﻜﻼﻡ ﺍﻟﻌﺭﺏ ،ﻓﻜﻴﻑ ﺒﻬﺎ ﻋﻨﺩﻤﺎ ﻴﻜﻭﻥ ﺍﻟﺸﺎﻫﺩ ﻤﻥ ﻜﺘـﺎﺏ ﺍﻟﻌﺭﺒﻴـﺔ ﺍﻷﻭل ﺍﻟﻘـﺭﺁﻥ
ﺍﻟﻜﺭﻴﻡ؟؟!!
ﺃﻤﺎ ﺍﻟﻘﺭﺍﺀﺍﺕ ﺍﻟﻘﺭﺁﻨﻴﺔ ﻓﻬﻲ ﺍﻟﻭﺠﻭﻩ ﺍﻟﻤﺨﺘﻠﻔﺔ ﺍﻟﺘﻲ ﺴﻤﺢ ﺍﻟﻨﺒﻲ – ﺼﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ
ﻭﺴﻠﻡ – ﺒﻘﺭﺍﺀﺓ ﻨﺹ ﺍﻟﻤﺼﺤﻑ ﺒﻬﺎ ﻗﺼﺩﹰﺍ ﻟﻠﺘﻴﺴﻴﺭ ﻭﺍﻟﺘﻲ ﺠﺎﺀﺕ ﻭﻓﻘ ﹰﺎ ﻟﻠﻬﺠﺔ ﻤﻥ ﺍﻟﻠﻬﺠﺎﺕ
ﺍﻟﻌﺭﺒﻴﺔ ،ﻗﺎل ﺍﻹﻤﺎﻡ ﺃﺒﻭ ﻤﺤﻤﺩ ﺒﻥ ﻗﺘﻴﺒﺔ" :ﻭﻜﺎﻥ ﻤﻥ ﺘﻴﺴﻴﺭ ﺍﷲ ﺃﻥ ﺃﻤﺭ ﻨﺒﻴﻪ – ﺼﻠﻰ ﺍﷲ
ﻋﻠﻴﻪ ﻭﺴﻠﻡ – ﺃﻥ ﻴﻘﺭﺉ ﻜل ﻗﻭﻡ ﺒﻠﻐﺘﻬﻡ ﻭﻤﺎ ﺠﺭﺕ ﻋﻠﻴﻪ ﻋﺎﺩﺍﺘﻬﻡ ،ﻓﺎﻟﻬﺯﻟﻲ ﻴﻘﺭﺃ ﺤﺘـﻰ
ﺤﻴﻥ ﻴﺭﻴﺩ )ﺤﺘﻰ ﺤﻴﻥ( ؛ ﻷﻨﻪ ﻫﻜﺫﺍ ﻴﻠﻔﻅ ﺒﻬﺎ ﻭﻴﺴﻤﻌﻬﺎ ،ﻭﺍﻷﺴﺩﻯ ﻴﻘﺭﺃ )ﺘِﻌﻠﻤﻭﻥ( )ﺘِﺴﻭﺩ
ﻭﺠﻭﻩ( ﻭ)ﺃﻟﻡ ﺃﻋﻬﺩ ﺇﻟﻴﻜﻡ( ،ﻭﺍﻟﺘﻤﻴﻤﻲ ﻴﻬﻤﺯ ،ﻭﺍﻟﻘﺭﺸﻲ ﻻ ﻴﻬﻤﺯ ،ﻭﺍﻵﺨﺭ ﻴﻘـﺭﺃ )ﻭﺇﺫﺍ
ﻗﻴل( ﻭ)ﻏﻴﺽ( ﺒﺈﺸﻤﺎﻡ ﺍﻟﻔﻡ ﻤﻊ ﺍﻟﻜﺴﺭ ﻭ)ﻫﺫﻩ ﺒﻀﺎﻋﺘﻨﺎ ﺭﺩﺕ ﺇﻟﻴﻨﺎ( ﺒﺈﺸﻤﺎﻡ ﺍﻟﻜﺴﺭ ﻤـﻊ
ﺍﻟﻀﻡ… ﻭﻫﺫﺍ ﻤﺎ ﻻ ﻴﺼﻭﻍ ﺒﻪ ﻜل ﻟﺴﺎﻥ").(164
ﻭﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻤﻊ ﻗﺭﺍﺀﺍﺘﻪ ﺍﻟﻭﺍﺭﺩﺓ ﺇﻟﻴﻨﺎ ﻴﻌﺘﺒﺭ ﺤﺠﺔ ﻓﻲ ﺍﻟﻠﻐﺔ ﻻﺴﻴﻤﺎ ﺃﻨﻪ ﺃﺒـﻴﺢ
ل ﻤﺎ ﺫﻜﺭﻩ ﺍﺒﻥ ﻗﺘﻴﺒﺔ ﻓﻲ ﺍﻟﻨﺹ ﺍﻟﺴﺎﺒﻕ ﺃﺒﻠﻎ
ﻟﻠﻌﺭﺏ ﻗﺭﺍﺀﺘﻪ ﻋﻠﻰ ﻟﻬﺠﺎﺘﻬﻡ ﺍﻟﻤﺨﺘﻠﻔﺔ ،ﻭﻟﻌ ﱠ
ﺩﻟﻴل ﻋﻠﻰ ﺫﻟﻙ .
ﻭﻤﻌﻨﻲ ﻫﺫﻩ ﺍﻟﻌﺒﺎﺭﺓ" :ﻴﺄﻴﻬﺎ ﺍﻟﺫﻴﻥ ﻴﻌﺭﻓﻭﻥ ﺍﻟﺩﺭﻜﺎﻥ – ﻭﻫﻭ ﺍﻟﻤﺠﻬﻭﺩ ﻭﺍﻟﻤﻨﻬﻭﻙ –
ﻭﻴﺄﻴﻬﺎ ﺍﻟﻁﺎﺌﺭ ﺍﻟﻘﻤﺭﻱ ﺍﻟﺫﻱ ﻴﺘﺭﺩﺩ ﻋﻠﻰ ﺸﺠﺭ ﺍﻟﻠﺒﺦ ﻭﺍﻟﺒﺎﻥ").(171
ﻭﻫﺫﻩ ﺍﻟﻅﺎﻫﺭﺓ ﻴﻌﺭﻓﻬﺎ ﺍﻟﻠﻐﻭﻴﻭﻥ ﺍﻟﻌﺭﺏ ﺍﻟﻘﺩﺍﻤﻰ ﺒﺎﺴﻡ )ﺍﻟﻘﹸﻁﻌﺔ( ﺒـﻀﻡ ﺍﻟﻘـﺎﻑ،
ﻴﻘﻭل ﺍﻟﺨﻠﻴل ﺒﻥ ﺃﺤﻤﺩ ﺕ)175ﻫـ( ﻓﻲ ﻜﺘﺎﺒﻪ ﺍﻟﻌﻴﻥ" :ﻭﺍﻟﻘﹸﻁﻌﺔ ﻓﻲ ﻁﺊ ﻜﺎﻟﻐﻨﻌﺔ ﻓﻲ ﺘﻤﻴﻡ
،ﻭﻫﻲ ﺃﻥ ﺘﻘﻭل :ﻴﺎ ﺃﺒﺎ ﺍﻟﺤﻜﺎ ،ﻭﻫﻭ ﻴﺭﻴﺩ :ﻴﺎ ﺃﺒﺎ ﺍﻟﺤﻜﻡ ،ﻓﻴﻘﻁﻊ ﻜﻼﻤﻪ ﻋﻥ ﺇﺒﺎﻨﺔ ﺒﻘﻴﺔ
ﺍﻟﻜﻠﻤﺔ").(172
ﻭﺍﻟﻘﹸﻁﻌﺔ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﻨﻭﻉ – ﻤﻥ ﺘﺭﺨﻴﻡ ﺍﻟﻠﻔﻅ – ﻜﻤﺎ ﻴﻘﻭل ﺍﻟﻤﺼﺭﻴﻭﻥ ﻓﻲ ﻤﺼﺭ:
"ﻴﺎ ﻭل ﻓﻲ ﻴﺎ ﻭﻟﺩ ،ﻭﻴﺎ ﻤﺤﻡ ﻓﻲ ﻴﺎ ﻤﺤﻤﺩ" ﻭﻴﻘﻭل ﺤﻔﻨﻲ ﻨﺎﺼﻑ" :ﺇﻨﻬﺎ ﻟﻐﺔ ﻜﺜﻴـﺭ ﻤـﻥ
ﻭﻫﺫﻩ ﺍﻟﻅﺎﻫﺭﺓ ﺘﻌﺭﻑ ﻋﻨﺩ ﻋﻠﻤﺎﺀ ﺍﻟﻠﻐﺔ ﺒﻅﺎﻫﺭﺓ )ﺍﻻﺴﺘﻨﻁﺎﺀ( ،ﻭﻫﻲ ﺘﺭﻭﻱ ﻋﻥ
ﻟﻬﺠﺔ :ﺴﻌﺩ ﺒﻥ ﺒﻜﺭ ،ﻭﻫﺯﻴل ،ﻭﺍﻷﺭﺫ ،ﻭﻗﻴﺱ).(175
)(176
،ﻭﺍﻟﻠﻐﻭﻴﻭﻥ ﺍﻟﻌﺭﺏ ﻴﻘﻭﻟـﻭﻥ ﻋـﻥ ﻫـﺫﻩ ﻜﻤﺎ ﺘﺭﻭﻱ ﻜﺫﻟﻙ ﻋﻥ ﺃﻫل ﺍﻟﻴﻤﻥ
ﺍﻟﻅﺎﻫﺭﺓ ﺇﻨﻬﺎ ﻋﺒﺎﺭﺓ ﻋﻥ ﺠﻌل ﺍﻟﻌﻴﻥ ﺍﻟﺴﺎﻜﻨﺔ ﻨﻭﻨ ﹰﺎ ﺇﺫﺍ ﺠﺎﻭﺭﺕ ﺍﻟﻁﺎﺀ ﻭﻤﻥ ﺸﻭﺍﻫﺩ ﻫـﺫﻩ
)(177
ﺍﻟﻅﺎﻫﺭﺓ ﻓﻲ ﺍﻟﻘﺩﻴﻡ ﻗﺭﺍﺀﺓ ﺍﻟﺤﺴﻥ ﺍﻟﺒﺼﺭﻱ ﻭﻁﻠﺤﺔ ﺒﻥ ﻤﺼﺭﻑ "ﺇﻨﺎ ﺃﻨﻁﻴﻨﺎﻙ ﺍﻟﻜﻭﺜﺭ"
ﻭﻫﻲ ﻤﻥ ﺍﻟﻘﺭﺍﺀﺍﺕ ﺍﻟﺸﺎﺫﺓ).(178
ﻨﺴﺒﺔ ﺍﻟﻠﻬﺠﺎﺕ ﺇﻟﻰ ﻗﺎﺌﻠﻬﺎ:
ﺍﻟﺤﻕ ﻻ ﻴﺅﺨﺫ ﻋﻠﻰ ﺍﻟﻨﺤﺎﺓ ﺍﻟﺫﻴﻥ ﻟﻡ ﻴﻨﺴﺒﻭﺍ ﺍﻟﻠﻬﺠﺔ ﺇﻟﻰ ﻗﺎﺌﻠﻬﺎ ؛ ﻷﻥ ﺠﺎﻤﻌﻲ ﺍﻟﻠﻐﺔ
ﻼ ﺒﻬﺎ؛ ﻭﺭﺒﻤـﺎ
ﻟﻡ ﻴﻌﻴﻨﻭﺍ ﺍﻟﻘﺒﺎﺌل ﺍﻟﺘﻲ ﺃﺨﺫﻭﺍ ﻤﻨﻬﺎ ﺍﻟﻠﻬﺠﺎﺕ ،ﻭﻨﻌﺘﻘﺩ ﺃﻥ ﺫﻟﻙ ﻟﻡ ﻴﻜﻥ ﺠﻬ ﹰ
) (209ﺍﻟﺒﻴﺕ ﻟﻜﻌﺏ ﺒﻥ ﺴﻌﺩ ﺍﻟﻨﻨﻭﻯ ﻓﻲ ﺭﺜﺎﺀ ﺃﺨﻴﻪ ﺃﺒﻲ ﺍﻟﻤﻐﻭﺍﺭ ﻭﻭﺭﺩ ﺍﻟﺒﻴﺕ ﻓﻲ ﺍﻟﻐﻨﻲ ﺸﺎﻫﺩ ) 315/1/470ﻭﺍﻟﺨﺯﺍﻨﺔ
.(370/4
) (210ﺍﺒﻥ ﻋﻘﻴل ¾.
) (211ﺍﻟﺒﻴﺕ ﻟﺴﺤﻴﻡ ﺒﻥ ﻭﺜﻴل ﻭﺭﺩ ﻓﻲ :ﺍﻟﻤﻐﻨﻲ 366/1ﻭﺍﻟﻜﺘﺎﺏ 7/2ﻭﺍﻟﺨﺯﺍﻨﺔ .123/1
) (212ﺍﺒﻥ ﻋﻘﻴل .6/2
) (213ﻗﺎﺌﻠﻪ ﺴﺎﻋﺩﺓ ﺒﻥ ﺠﺅﻴﺔ ﻭﻫﻭ ﻓﻲ ﺩﻴﻭﺍﻥ ﺍﻟﻬﺯﻟﻴﻥ ، 209/2ﻭﻓﻲ ﺍﻟﻠﺴﺎﻥ ﻤﺎﺩﺓ "ﺤﻠﺞ" .
) (214ﻭﺍﻟﺭﻭﺍﻴﺔ ﻓﻲ ﺩﻴﻭﺍﻥ ﺍﻟﻬﺯﻟﻴﻥ :ﺘﺭﻭﻥ ﺍﻟﺒﺤﺭ ﺜﻡ ﺘﻨﺼﺏ ﻋﻠﻰ ﺠﺜﻴﺎﻥ ﻟﻬﻥ ﻨﺌﻴﺞ * ﻟﺠﺞ :ﻤﺩﻟﺠﺔ ،ﻭﺍﻟﻠﺠﺔ ﻤﻌﻅﻡ
ﺍﻟﻤﺎﺀ * ﻴﻨﺘﺞ :ﻫﻭ ﺍﻟﻌﺩﺓ ﺍﻟﻌﺎﻟﻲ.
) (215ﺍﺒﻥ ﻋﻘﻴل .6/2
ﻻ ﺃﻥ ﻫﻨﺎﻟﻙ ﻜﻠﻤﺎﺕ ﻭﺭﺩﺕ ﻤﻌﺭﺒﺔ ﻋﻨﺩ ﻗﻭﻡ ﻭﻋﻨﺩ
ﺍﻟﻜﻠﻤﺎﺕ ﺇﻤﺎ ﻤﻌﺭﺒﺔ ﺃﻭ ﻤﺒﻨﻴﺔ ،ﺇ ﱠ
ﺁﺨﺭﻴﻥ ﻤﺒﻨﻴﺔ ﻨﺫﻜﺭ ﻤﻨﻬﺎ:
) (220ﺍﻟﺒﻴﺕ ﻟﺠﺭﻴﺭ ﺒﻥ ﻋﻁﻴﺔ ﻤﻥ ﻗﺼﻴﺩﺓ ﻴﻤﺩﺡ ﻓﻴﻬﺎ ﻋﺒﺩ ﺍﻟﻤﻠﻙ ﺒﻥ ﻤﺭﻭﺍﻥ ﺍﻨﻅﺭ ﺍﺒﻥ ﻋﻘﻴل * 70/1ﺍﻟﺩﻴﺎﺵ :ﺍﻟﻠﺒﺎﺱ
ﺍﻟﻔﺎﺨﺭ ﻭﺍﻟﻤﻌﺎﺵ ﻭﺍﻟﻘﻭﺓ * ﻟﻤﺎﻤﺎ :ﻤﺘﻘﻁﻌﺔ ﺒﻌﺩ ﻜل ﺼﻴﻑ ﻤﺭﺓ .
) (221ﺍﺒﻥ ﻋﻘﻴل .64/1
) (222ﺍﻟﺒﻴﺕ ﻟﻠﻌﻤﺔ ﺒﻥ ﻋﺒﺩ ﺍﷲ ﺸﺎﻋﺭ ﺃﻤﻭﻱ ﺍﻨﻅﺭ ﺍﺒﻥ ﻋﻘﻴل * 64/1ﺩﻋﺎﻨﻲ :ﺍﺭﺘﻜﺎﻨﻲ * ﺍﻟﺸﻴﺏ:ﺠﻤﻊ ﺃﺸﻴﺏ *
ﺍﻟﻤﺭﺩ :ﺠﻤﻊ ﺃﻤﺭﺩ ﻭﻫﻭ ﻤﻥ ﻟﻡ ﻴﻨﺒﺕ ﺒﻭﺠﻬﻪ ﺸﻌﺭ .
) (223ﺍﺒﻥ ﻋﻘﻴل .66/1
) (224ﻗﻭﻟﻪ ﻓﻲ ﺇﺤﺩﻯ ﺍﻟﺭﻭﺍﻴﺘﻴﻥ ﻴﺅﻜﺩ ﺃﻥ ﺍﻟﺤﺩﻴﺙ ﻗﺩ ﺭﻭﻱ ﺒﺭﻭﺍﻴﺔ ﺃﺨﺭﻯ ﻋﻠﻰ ﻟﻐﺔ ﻋﺎﻤﺔ ﺍﻟﻌﺭﺏ ﻫﻲ ﻗﻭﻟﻪ – ﺼﻠﻰ
ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ – "ﺍﻟﻠﻬﻡ ﺃﺠﻌﻠﻬﺎ ﻋﻠﻴﻬﻡ ﺴﻨﻴﻨﹰﺎ ﻜﺴﻨﻲ ﻴﻭﺴﻑ ﺍﻨﻅﺭ :ﺼﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻜﺘﺎﺏ ﺁﺫﺍﻥ – ﺍﻟﺒﺎﺏ ﺭﻗﻡ ، 128
ﻭﺍﻟﻨﺴﺎﺌﻲ ﻜﺘﺎﺏ ﺘﻁﺒﻴﻕ ﺍﻟﺒﺎﺏ ﺭﻗﻡ .27
) (225ﺍﻨﻅﺭ :ﺍﺒﻥ ﻋﻘﻴل .336/3
ﺃ /ﺍﻟﺒﻨﺎﺀ ﻋﻠﻰ ﺍﻟﻜﺴﺭ :
ﻭﻫﻲ ﺍﻟﻠﻬﺠﺔ ﺍﻟﻤﺸﻬﻭﺭﺓ ﻭﻫﻲ ﻟﻐﺔ ﺃﻫل ﺍﻟﺤﺠﺎﺯ ﻓﺘﻘﻭل :ﻫﺫﻩ ﺤﺯﺍﻡ ،ﺭﺃﻴﺕ ﺤﺯﺍﻡ
،ﻤﺭﺭﺕ ﺒﺤﺯﺍﻡ ،ﻭﻋﻠﻰ ﻫﺫﻩ ﺍﻟﻠﻬﺠﺔ ﺠﺎﺀ ﻗﻭل ﺍﻟﺸﺎﻋﺭ):(226
ﺕ ﺤﺯﺍ ِﻡ
ل ﻤﺎ ﻗﺎﹶﻟ ﹾ
ﻥ ﺍﻟﻘﻭ َ
ﻓﺈ ﺕ ﺤﺯﺍ ِﻡ ﻓﺼ ِﺩﻗﹸﻭﻫﺎ
ﺇﺫﺍ ﻗﺎﹶﻟ ﹾ
ﺍﻟﺸﺎﻫﺩ ﻓﻴﻪ" :ﺤﺯﺍﻡ ﺍﻷﻭﻟﻲ ﻭﺍﻟﺜﺎﻨﻴﺔ" ،ﺤﻴﺙ ﺠﺎﺀﺘﺎ ﻤﺒﻨﻴﺘﻴﻥ ﻋﻠﻰ ﺍﻟﻜﺴﺭ ﻋﻠﻰ ﻟﻐﺔ
ﺃﻫل ﺍﻟﺤﺠﺎﺯ).(227
ﺏ /ﺇﻋﺭﺍﺒﻬﺎ ﺇﻋﺭﺍﺏ ﺍﻟﻤﻤﻨﻭﻉ ﻤﻥ ﺍﻟﺼﺭﻑ:
ﻭﻫﻲ ﻟﻬﺠﺔ ﺒﻨﻲ ﺘﻤﻴﻡ ،ﻭﻫﻡ ﻴﻌﺭﺒﻭﻨﻬﺎ ﺇﻋﺭﺍﺏ ﺍﻟﻤﻤﻨﻭﻉ ﻤﻥ ﺍﻟـﺼﺭﻑ ﻟﻠﻌﻠﻤﻴـﺔ
ﻭﺍﻟﻌﺩل ﻤﺎﻋﺩﺍ ﺍﻟﺘﻲ ﺁﺨﺭﻫﺎ )ﺭﺍﺀ( ﻤﺜل) :ﺩﺒﺎﺭ ،ﻅﻔﺎﺭ() ،(228ﻓﻬﻲ ﺘﺒﻨﻲ ﻋﻠﻰ ﺍﻟﻜﺴﺭ ﻭﻻ
ﺨﻼﻑ ﻓﻲ ﺫﻟﻙ .
ﺃﺜﺭ ﺍﻟﻠﻬﺠﺎﺕ ﻓﻲ ﺍﻟﺘﻘﻌﻴﺩ ﺍﻟﻨﺤﻭﻱ ﻋﻨﺩ ﺴﻴﺒﻭﻴﻪ:
ﻴﺒﺩﻭ ﺃﺜﺭ ﺍﻟﻠﻬﺠﺎﺕ ﻭﺍﻀﺤ ﹰﺎ ﻓﻲ ﺘﻘﻨﻴﻥ ﺴﻴﺒﻭﻴﻪ ﺍﻟﻨﺤﻭﻱ ﻭﺒﺼﻭﺭﺓ ﺸﺎﺌﻌﺔ ﺘﻜﺎﺩ ﺘﺸﻤل
ﺃﺒﻭﺍﺏ ﺍﻟﻨﺤﻭ ﺠﻤﻴﻌ ﹰﺎ ،ﻭﻴﺴﺘﻁﻴﻊ ﺍﻟﻔﺭﺩ ﺃﻥ ﻴﻤﻴﺯ ﺒﻴﻥ ﺃﺜﺭ ﺍﻟﻠﻬﺠﺎﺕ ﻓﻲ ﺍﺨﺘﻼﻑ ﺍﻹﻋﺭﺍﺏ
ﻓﻲ ﺍﻟﻌﺭﺒﻴﺔ ﻭﺒﻴﻥ ﺍﻟﺼﻔﺔ ﺍﻟﻨﺤﻭﻴﺔ ﺍﻟﺘﻲ ﺘﺒﺩﻭ ﺨﻼل ﺫﻟﻙ .
ﻭﻫﻨﺎ ﻨﻌﺭﺽ ﺇﻟﻰ ﺒﻌﺽ ﺍﻷﺜﺭ ﺍﻟﻠﻬﺠﻲ ﻓﻲ ﺒﻌﺽ ﺍﻟﻤﺴﺎﺌل ﺍﻟﻨﺤﻭﻴﺔ ﺍﻟﺘﻲ ﺘﺤـﺩﺙ
ﻋﻨﻬﺎ ﺴﻴﺒﻭﻴﻪ ﻭﻤﻨﻬﺎ:
)) (1ﻤﺎ( ﺍﻟﻨﺎﻓﻴﺔ ﺘﻤﻴﻤﻴﺔ ﻭﺤﺠﺎﺯﻴﺔ:
ﻤﻌﺭﻭﻑ ﺃﻥ )ﻤﺎ( ﺘﻌﻤل ﻓﻲ ﺍﻟﺠﻤﻠﺔ ﺍﻻﺴﻤﻴﺔ ﻓﻲ ﻟﻐﺔ ﺍﻟﺤﺠﺎﺯ ،ﻭﺘﻬﻤل ﻓـﻲ ﻟﻐـﺔ
ﺘﻤﻴﻡ ،ﻏﻴﺭ ﺃﻥ ﺴﻴﺒﻭﻴﻪ ﻜﺎﻥ ﻟﻪ ﺭﺃﻱ ﻓﻲ ﺇﻋﻤﺎل )ﻤﺎ( ،ﻓﺫﻜﺭ ﺃﻨﻬﺎ ﺘﻌﻤل ﻋﻤل )ﻟﻴﺱ( ﻓﻲ
ﺒﻌﺽ ﺍﻟﻤﻭﺍﻗﻊ ﺒﻠﻐﺔ ﺃﻫل ﺍﻟﺤﺠﺎﺯ ،ﺤﻴﺙ ﻗﺎل" :ﻫﺫﺍ ﺒﺎﺏ ﻤﺎ ﺃﺠﺭﻯ ﻤﺠﺭﻱ )ﻟﻴﺱ( ﻓـﻲ
) (226ﻨﹸﺴﺏ ﺍﻟﺒﻴﺕ ﻟﻭﺴﻴﻡ ﺒﻥ ﻁﺎﺭﻕ ﺃﺤﺩ ﺸﻌﺭﺍﺀ ﺍﻟﺠﺎﻫﻠﻴﺔ ﺍﻨﻅﺭ :ﺍﺒﻥ ﻋﻘﻴل .337/3
) (227ﺍﺒﻥ ﻋﻘﻴل . 338/3
) (228ﺩﺒﺎﺭ :ﺍﺴﻡ ﻗﻭﻡ ﻋﺎﺩ * ﻅﻔﺎﺭ :ﺍﺴﻡ ﻤﺩﻴﻨﺔ ﻓﻲ ﺍﻟﻴﻤﻥ .
ﺒﻌﺽ ﺍﻟﻤﻭﺍﻗﻊ ﺒﻠﻐﺔ ﺃﻫل ﺍﻟﺤﺠﺎﺯ ،ﺤﻴﺙ ﻗﺎل" :ﻫﺫﺍ ﺒﺎﺏ ﻤﺎ ﺃﺠﺭﻯ ﻤﺠﺭﻱ )ﻟﻴﺱ( ﻓـﻲ
ﺒﻌﺽ ﺍﻟﻤﻭﺍﻀﻊ ﺒﻠﻐﺔ ﺃﻫل ﺍﻟﺤﺠﺎﺯ ﺜﻡ ﻴﺼﻴﺭ ﺇﻟﻰ ﺃﺼﻠﻪ").(229
ﻭﺍﺸﺘﺭﻁ ﺸﺭﻭﻁ ﹰﺎ ﻟﻌﻤل )ﻤﺎ( ﻋﻤل )ﻟﻴﺱ( ﻭﻫﻲ):(230
ﺊ ﻤﻥ ﺃﻋﻨﺏ" .
ﺴٌ
ﺃ /ﻋﺩﻡ ﺘﻘﺩﻴﻡ ﺨﺒﺭﻫﺎ ﻋﻠﻰ ﺍﺴﻤﻬﺎ ﻜﻘﻭﻟﻙ" :ﻤﺎ ﻤ ِ
ﻻ ﺒﺸﺭ ﻤﺜﻠﻨﺎ").(231
ﻻ ﻓﻲ ﻨﻔﻲ ﺨﺒﺭﻫﺎ ﻜﻘﻭﻟﻪ ﺘﻌﺎﻟﻲ" :ﻤﺎ ﺃﻨﺘﻡ ﺇ ﹼ
ﻻ ﻴﺅﺜﺭ ﺍﻻﺴﺘﺜﻨﺎﺀ ﺒﺈ ﹼ
ﺏ /ﺃ ﹼ
ﻻ ﻴﺘﻘﺩﻡ ﻤﻌﻤﻭل ﺨﺒﺭﻫﺎ ﻋﻠﻰ ﺍﺴﻤﻬﺎ .
ﺝ /ﺃ ﹼ
ﺇﺫﹰﺍ :ﻨﻘﻭل ﺃﻥ ﺃﺼل ﺍﺨﺘﻼﻑ ﺍﻹﻋﺭﺍﺏ ﻓﻲ )ﻤﺎ( ﻅﺎﻫﺭﺓ ﻟﻬﺠﻴﺔ ﺜﻡ ﺠﺎﺀﺕ ﻗﻭﺍﻨﻴﻥ
ﺍﻟﻨﺤﻭ ﺘﺒﺭﺭ ﻟﻬﺫﺍ ﺍﻻﺨﺘﻼﻑ .
) (2ﺍﻹﻋﺭﺍﺏ ﻭﺍﻟﺒﻨﺎﺀ ﻓﻲ ﺍﻷﺴﻤﺎﺀ ﺍﻟﺘﻲ ﻋﻠﻰ ﺼﻴﻐﺔ )ﻓﻌﺎل(:
ﻴﻘﻭل ﺴﻴﺒﻭﻴﻪ" :ﻓﺄﻫل ﺍﻟﺤﺠﺎﺯ ﻴﻠﺯﻤﻭﻨﻬﺎ ﺍﻟﻜﺴﺭﺓ ،ﻭﺘﻤﻴﻡ ﺘﻌﺭﺒﻬﺎ ﺇﻋﺭﺍﺏ ﺍﻟﻤﻤﻨﻭﻉ
ﻤﻥ ﺍﻟﺼﺭﻑ ،ﻓﺒﻨﺎﺅﻫﺎ ﻟﻬﺠﺔ ﺘﻐﺎﻴﺭ ﻟﻬﺠﺔ ﺍﻹﻋﺭﺍﺏ).(232
) (3ﺍﻟﻘﻭل ﻓﻲ ﺃﻤﺱ:
ﺍﻟﻨﺤﺎﺓ ﻴﻘﻭﻟﻭﻥ ﻓﻲ )ﺃﻤﺱ( :ﻴﺠﻭﺯ ﻓﻴﻬﺎ ﺍﻟﺒﻨﺎﺀ ﻋﻠﻰ ﺍﻟﻜﺴﺭ ﺃﻭ ﺍﻟﻔـﻡ ،ﻭﻴﺒـﺩﻭ ﺃﻥ
ﺍﻷﻤﺭ ﻟﻴﺱ ﺃﻤﺭ ﺠﻭﺍﺯ ،ﻭﺇﻨﻤﺎ ﺍﻟﻜﺴﺭ ﻭﺍﻟﻀﻡ ﻟﻬﺠﺘﺎﻥ ﻟﻠﻌﺭﺏ ﻓﻴﻬﺎ ،ﻓﺎﻟﻜﺴﺭﺓ ﻟﻬﺠﺔ ﺃﻫل
ﺍﻟﺤﺠﺎﺯ ،ﻭﺍﻟﻀﻡ ﻟﻬﺠﺔ ﻟﺒﻁﻥ ﻤﻥ ﺘﻤﻴﻡ ﻜﻤﺎ ﺃﻥ ﻓﺘﺢ )ﺃﻤﺱ( ﻟﻬﺠﺔ ﻤﺸﻬﻭﺭﺓ ﻟﺘﻤـﻴﻡ ﻜﻤـﺎ
ﺃﺸﺎﺭ ﺴﻴﺒﻭﻴﻪ).(233
)) (4ﻜﻡ( ﺍﻟﺨﺒﺭﻴﺔ:
) (234ﺍﻟﺒﻴﺕ ﻟﻠﻔﺭﺯﺩﻕ ﻤﻥ ﻗﺼﻴﺩﺓ ﻴﻬﺠﻭ ﻓﻴﻬﺎ ﺠﺭﻴﺭ ﺍﻨﻅﺭ :ﺍﻟﻜﺘﺎﺏ 193/1ﻭﺍﺒﻥ ﻋﻘﻴل .226/1
) (235ﺍﻨﻅﺭ :ﺍﻟﻜﺘﺎﺏ .193/1
) (236ﺍﻨﻅﺭ :ﺍﻟﻘﻭﺍﻋﺩ ﺍﻷﺴﺎﺴﻴﺔ ﺹ.120
ﺍﻟﺸﺎﻫﺩ ﻓﻲ ﺍﻟﻠﻐﺔ :
ﺠﺎﺀ ﻓﻲ ﻟﺴﺎﻥ ﺍﻟﻌﺭﺏ ﺃﻥ ﺍﻟﺸﺎﻫﺩ ﻫﻭ ﺍﻟﺨﺒﺭ ﺍﻟﻘﺎﻁﻊ" :ﺘﻘﻭل ﺸﻬﺩ ﺍﻟﺭﺠل ﻋﻠﻰ ﻜﺫﺍ
ﺸﻬﺩ ﺍﻟﺭﺠل ،ﺒﺴﻜﻭﻥ ﺍﻟﻬﺎﺀ ﻟﻠﺘﺨﻔﻴﻑ ..ﻭﺃﺼل ﺍﻟﺸﻬﺎﺩﺓ :ﺍﻹﺨﺒﺎﺭ ﺒﻤـﺎ
،ﻭﺭﺒﻤﺎ ﻗﺎﻟﻭﺍ :ﹶ
ﺸﻬﺩﻩ").(237
ﻗﺎل ﺘﻌﺎﻟﻲ" :ﻭﺸﻬﺩ ﺸﺎﻫﺩ ﻤﻥ ﺒﻨﻲ ﺇﺴﺭﺍﺌﻴل ﻋﻠﻰ ﻤﺜﻠﻪ ﻓﺂﻤﻥ ﻭﺍﺴﺘﻜﺒﺭﺘﻡ").(238
ﺍﻟﺸﺎﻫﺩ ﻓﻲ ﺍﺼﻁﻼﺡ ﺍﻟﻨﺤﺎﺓ:
ﺍﻟﺸﺎﻫﺩ ﻓﻲ ﺍﺼﻁﻼﺡ ﺍﻟﻨﺤﺎﺓ ﻫﻭ ﺫﻟﻙ ﺍﻟﺠﺯﺀ ﺍﻟﺫﻱ ﻴﺫﻜﺭ ﻟﺼﺤﺔ ﺍﻟﻘﺎﻋﺩﺓ ﻭﺇﻴﻀﺎﺤﻬﺎ
،ﻭﻴﻤﻜﻨﻨﺎ ﺍﻟﻘﻭل :ﺃﻥ ﺍﻟﺸﻭﺍﻫﺩ ﻫﻲ ﺘﻠﻙ ﺍﻷﻗﻭﺍل ﻤﻥ ﺍﻟﻘﺭﺍﺀﺍﺕ ﺍﻟﻘﺭﺁﻨﻴﺔ ﺃﻭ ﺍﻟﺸﻌﺭ ﺃﻭ ﺍﻟﻨﺜﺭ
ﻴﺤﺘﺞ ﺒﻬﺎ ﻟﻠﻘﺎﻋﺩﺓ ﺍﻟﻨﺤﻭﻴﺔ ﺍﻁﺭﺍﺩﹰﺍ ﺃﻭ ﺸﺫﻭﺫﹰﺍ:
ﻭﺫﻟﻙ ﻴﻌﻨﻲ ﺃﻥ ﺍﻻﺴﺘﺸﻬﺎﺩ ﻫﻭ ﺍﻷﺨﺒﺎﺭ ﺒﻤﺎ ﻫﻭ ﻗﺎﻁﻊ ﻓﻲ ﺍﻟﺩﻻﻟﺔ ﻋﻠﻰ ﺍﻟﻘﺎﻋﺩﺓ ﻤﻥ
ﻗﺭﺍﺀﺓ ﺃﻭ ﺸﻌﺭ ﺃﻭ ﻨﺜﺭ).(239
ﺃﻫﻤﻴﺔ ﺍﻟﺸﺎﻫﺩ:
ﻗﺎل ﺴﻴﺩﻨﺎ ﻋﻤﺭ ﺒﻥ ﺍﻟﺨﻁﺎﺏ – ﻭﻫﻭ ﻋﻠﻰ ﺍﻟﻤﻨﺒﺭ –" :ﻤﺎ ﺘﻘﻭﻟﻭﻥ ﻓﻲ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ:
)(240
ﻓﺴﻜﺘﻭﺍ ،ﻓﻘﺎﻡ ﺭﺠل ﻤﻥ ﻫﺯﻴل ،ﻓﻘـﺎل :ﻫـﺫﻩ ﻟﻐﺘﻨـﺎ ، "ﺃﻭ ﻴﺄﺨﺫﻫﻡ ﻋﻠﻰ ﺘﺨﻭﻑ"
ﺍﻟﺘﺨﻭﻑ :ﻫﻭ)ﺍﻟﻨﻘﺹ( ﻓﻘﺎﻡ ﻟﻪ ﻋﻤﺭ :ﻓﻬل ﺘﻌﺭﻑ ﺍﻟﻌﺭﺏ ﺫﻟﻙ ﻓﻲ ﺃﺸﻌﺎﺭﻫﺎ؟؟ ﻓﻘـﺎل :
ﻨﻌﻡ ،ﻗﺎل ﺸﺎﻋﺭﻨﺎ – ﻭﺃﻨﺸﺩ ﺒﻴﺕ ﺯﻫﻴﺭ:(241)-
ﻜﻤﺎ ﺘﺨﻭﻑ ﻋﻭﺩ ﺍﻟﻨﺒﻌﺔ ﺍﻟﺴﻔﻥ ل ﻤﻨﻬﺎ ﺘﺎﻤﻜ ﹰﺎ ﹶﻗﺭِﺫﺍ
ﺘﺨﻭﻑ ﺍﻟﺭﺤ ُ
) (274ﺍﻟﺒﻴﺕ ﻟﻠﻔﺭﺯﺩﻕ ﺍﻨﻅﺭ ﺩﻴﻭﺍﻨﻪ ﺹ .844ﻭﺍﻟﺒﻴﺕ ﻤﻥ ﺸﻭﺍﻫﺩ ﺴﻴﺒﻭﻴﻪ ، 39/1ﻭﺍﺒﻥ ﻴﻌﻴﺵ ﺹ.94
) (275ﺍﻹﻨﺼﺎﻑ 89/1ﻤﺴﺄﻟﺔ ).(13
) (276ﺍﻟﺒﻴﺕ ﻤﻥ ﺸﻭﺍﻫﺩ ﺴﻴﺒﻭﻴﻪ ﺍﻟﻜﺘﺎﺏ،503/3ﻭﺍﺒﻥ ﻫﺸﺎﻡ ﻓﻲ ﺍﻟﻤﻐﻨﻲ101/1ﻭﺍﻹﻨﺼﺎﻑ 84-83/1ﻤﺴﺄﻟﺔ)* (13
ﻨﺸﺩﺘﻬﻡ :ﻁﻠﺒﺘﻬﻡ ،ﻭﻫﻲ ﻟﻴﺴﺕ ﻤﺸﺘﻘﺔ ﻤﻥ ﺃﻨﺸﺩ ،ﻭﺇﻨﻤﺎ ﻤﻥ ﻨﺸﺩ .
) (277ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ – ﺍﻟﻤﺴﺄﻟﺔ ﻨﻔﺴﻬﺎ – ﺍﻟﺼﻔﺤﺔ ﻨﻔﺴﻬﺎ .
) (278ﺍﻟﺒﻴﺕ ﻓﻲ ﺩﻴﻭﺍﻨﻪ ﺹ ، 34ﻭﻗﺩ ﺫﻜﺭﻩ ﺍﻟﺘﺒﺭﻴﻲ ﻓﻲ )ﺸﺭﺡ ﺍﻟﻘﺼﺎﺌﺩ ﺍﻟﻌﺸﺭ( ﺹ ، 40ﻭﺍﻟﺯﻭﺯﺘﻲ ﻓﻲ )ﺍﻟﻤﻌﻠﻘﺎﺕ
ﺍﻟﺴﺒﻊ( ﺹ ، 39ﻭﺍﺒﻥ ﻫﺸﺎﻡ ﻓﻲ ﺍﻟﻤﻐﻨﻲ ، 343/1ﻭﺍﻟﺨﺩﺭ :ﻴﻌﻨﻲ ﺍﻟﻬﻭﺩﺝ ،ﻭﻋﻨﻴﺯﺓ ﺒﻨﺕ ﻋﻤﻪ ،ﻭﻤﺭﺠﻠﻲ :ﺃﻱ
ﺘﺠﻌﻠﻨﻲ ﺃﺴﻴﺭ ﻋﻠﻰ ﺭﺠﻠﻲ .
ﻙ ﻤﺭﺠﻠﻲ
ﻓﻘﺎﻟﺕ :ﻟﻙ ﺍﻟﻭﻴﻼﺕ ؛ ﺇﻨ ﺕ ﺍﻟﺨﺩ ﺭ ﺨﺩ ﺭ ﻋﻨﻴﺯ ٍﺓ
ﻭﻴﻘﻭﻡ ﺩﺨﻠ ﹸ
ﺤﻴﺙ ﺩﺨل ﺍﻟﺘﻨﻭﻴﻥ ﻋﻠﻰ )ﻋﻨﻴﺯﺓ( ،ﻭﻫﻭ ﻤﻤﻨﻭﻉ ﻤﻥ ﺍﻟﺼﺭﻑ ؛ ﻷﻨﻪ ﻋﻠﻡ ﻤﺅﻨﺙ
ﺯﺍﺌﺩ ﻋﻠﻰ ﺜﻼﺜﺔ ﺃﺤﺭﻑ ﻭﻤﺨﺘﻭﻡ ﺒﺘﺎﺀ ﺍﻟﺘﺄﻨﻴﺙ ﺍﻟﻤﺭﺒﻭﻁﺔ .
ﺏ( ﻴﻘﻭل :ﺇﻨﻬﺎ ﻻ ﺘﺠﺭ ﺇﻻ ﻨﻜﺭﺓ ،ﻭﻗﺩ ﺸـﺫ
ﺏ /ﻭﺍﺒﻥ ﻋﻘﻴل ﻓﻲ ﺤﺩﻴﺜﻪ ﻋﻥ )ﺭ
ﺠﺭﻫﺎ ﻟﻀﻤﻴﺭ ﺍﻟﻐﻴﺒﺔ ﻤﻥ ﺍﻟﻤﻌﺎﺭﻑ ،ﻭﻤﻨﻪ ﻗﻭل ﺍﻟﺸﺎﻋﺭ):(279
ﻭﺭﺒﻪ ﻋﻁﺒ ﹰﺎ ﺃﻨﻘﺫﺕ ﻤﻥ ﻋﻁِﺒﻪ ﺕ ﻭﺸﻴﻜ ﹰﺎ ﺼﺩﻉ ﺃﻋﻅ ﻤﻪ
ﻭﺍ ٍﻩ ﺭﺃﻴ ﹶ
ﺤﻴﺙ ﺠﺭ ﺍﻟﻤﻀﻤﺭ ﻓﻲ ﻗﻭﻟﻪ" :ﻭﺭﺒﻪ ﻋﻁﺒ ﹰﺎ ﺒـ "ﺭﺏ" ﻭﻫﻭ ﺸﺎﺫ).(280
ﻫﺫﻩ ﺒﻌﺽ ﺍﻷﻤﺜﻠﺔ ﺍﻟﺘﻲ ﺘﻭﻀﺢ ﺃﻥ ﺍﻟﻨﺤﺎﺓ ﻗﺩ ﺍﻋﺘﻤﺩﻭﺍ ﻋﻠﻰ ﺍﻟﺸﻌﺭ ﻓـﻲ ﺘﺜﺒﻴـﺕ
ﺒﻌﺽ ﺍﻟﻘﻭﺍﻋﺩ .
ﺃﻤﺎ ﺍﻟﺠﺎﻨﺏ ﺍﻵﺨﺭ ﻤﻥ ﻜﻼﻡ ﺍﻟﻌﺭﺏ ﻓﻨﻌﻨﻲ ﺒﻪ ﺍﻟﻨﺸﺭ ،ﻭﻗﺒل ﺍﻟﺩﺨﻭل ﻓﻲ ﺍﻟﺤﺩﻴﺙ
ﻋﻥ ﻤﻨﺎﻫﺞ ﺍﻟﻨﺤﺎﺓ ﻓﻲ ﺍﻟﺘﻌﺎﻤل ﻤﻊ ﺍﻟﺸﻭﺍﻫﺩ ﺍﻟﻨﺜﺭﻴﺔ ،ﻴﺠﺏ ﺍﻟﺘﻨﺒﻴﻪ ﺇﻟﻰ ﺤﻘﻴﻘﺔ ﻤﻬﻤﺔ ﻫﻲ :
ﺃﻥ ﺍﻟﻨﺸﺭ ﻴﻨﻘﺴﻡ ﺇﻟﻰ ﻀﺭﺒﻴﻥ ﻫﻤﺎ):(281
ﺍﻷﻭل – ﻟﻐﺔ ﺍﻟﺘﺨﺎﻁﺏ :ﻭﺘﺸﻤل ﺍﻷﻤﺜﺎل ،ﻭﺍﻟﺤﻜﻡ ،ﻭﻟﻐﺔ ﺍﻟﺤﺩﻴﺙ ﺍﻟﻴﻭﻤﻲ.
ﺍﻟﺜﺎﻨﻲ – ﺍﻟﻨﺜﺭ ﺍﻟﻔﻨﻲ :ﻭﻴﺸﻤل ﺍﻟﺨﻁﺎﺒﺔ ،ﻭﺍﻟﻭﺼﺎﻴﺎ ،ﻭﻏﻴﺭﻫﺎ ﻤﻥ ﺃﻨﻭﺍﻉ ﺍﻟﻨﺜـﺭ
ﺍﻟﻔﻨﻲ ﺍﻟﺘﻲ ﺘﻅﻬﺭ ﻓﻴﻬﺎ ﻤﻬﺎﺭﺓ ﻭﺒﻼﻏﺔ ﺍﻟﻨﺎﺜﺭ .
ﻭﻴﺒﺩﻭ ﺃﻥ ﺍﻷﻤﺜﺎل ﻫﻲ ﺍﻟﺘﻲ ﺘﻬﻡ ﺍﻟﻨﺤﻭﻴﻴﻥ – ﺒﺨﻼﻑ ﺍﻟﻨﻘﺎﺩ ﺍﻟﺫﻴﻥ ﺘﻬﻤﻬـﻡ ﺃﻨـﻭﺍﻉ
ﺍﻟﻨﺜﺭ ﺍﻟﻔﻨﻲ – ؛ ﻭﺫﻟﻙ ﺭﺍﺠﻊ ﺇﻟﻰ ﺨﺼﺎﺌﺹ ﺍﻟﻤﺜل ﻨﺤﻭ :ﻋﺩﻡ ﺘﻐﻴﺭﻩ ،ﻭﺴﺭﻋﺔ ﺍﻨﺘﺸﺎﺭﻩ ،
ﻭﻗﺼﺭﻩ ،ﺒﺨﻼﻑ ﺃﻨﻭﺍﻉ ﺍﻟﻨﺜﺭ ﺍﻷﺨﺭﻯ).(282
) (279ﺍﻟﺒﻴﺕ ﻤﻥ ﺸﻭﺍﻫﺩ ﺒﻥ ﻤﻨﻅﻭﺭ ﻓﻲ )ﺍﻟﻠﺴﺎﻥ( 1152/3ﻤﺎﺩﺓ )ﺭﺏ( ،ﻭﺍﺒﻥ ﻋﻘﻴل ﻓﻲ )ﺸﺭﺡ ﺍﺒﻥ ﻋﻘﻴل (202/2
ﻭﻗﻭﻟﻪ :ﻷﺏ ﻴﻌﻨﻲ ﺃﺼﻠﺢ ،ﻭﻭﺸﻴﻜﹰﺎ ﺒﻤﻌﻨﻲ ﺴﺭﻴﻌﹰﺎ.
) (280ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ ،ﺍﻟﺼﻔﺤﺔ ﻨﻔﺴﻬﺎ .
) (281ﺩ /ﺸﻭﻗﻲ ﻀﻴﻑ – ﺍﻟﻔﻥ ﻭﻤﺫﺍﻫﺒﻪ ﻓﻲ ﺍﻟﻨﺜﺭ ﺍﻟﻌﺭﺒﻲ – ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ ﻤﺼﺭ ﻁ 5ﺹ.15
) (282ﺍﻟﺴﻴﻭﻁﻲ – ﺍﻷﺸﺒﺎﻩ ﻭﺍﻟﻨﻅﺎﺌﺭ – ﻤﻁﺒﻌﺔ ﺩﺍﺌﺭﺓ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﻌﺜﻤﺎﻨﻴﺔ – ﺤﻴﺩﺭ ﺁﺒﺎﺩ ﻁ.89/1 2
ﻭﻗﺩ ﺘﻌﺎﻤل ﺍﻟﻨﺤﺎﺓ ﻤﻊ ﺍﻟﺸﻭﺍﻫﺩ ﺍﻟﻨﺜﺭﻴﺔ ﻓﻲ ﺘﻘﻌﻴﺩ ﺍﻟﻘﻭﺍﻋﺩ ،ﻜﻤـﺎ ﺘﻌـﺎﻤﻠﻭﺍ ﻤـﻊ
ﺍﻟﺸﻭﺍﻫﺩ ﺍﻟﺸﻌﺭﻴﺔ ،ﻭﺇﻟﻴﻙ ﺒﻌﺽ ﺍﻟﻨﻤﺎﺫﺝ ﺍﻟﺘﻲ ﺘﺸﻴﺭ ﺇﻟﻰ ﺫﻟﻙ:
)(283
ﻋﻠﻰ ﺤﺫﻑ ﺍﻟﻌﺎﻤل ﺃ /ﺍﺴﺘﺸﻬﺩ ﺴﻴﺒﻭﻴﻪ ﺒﻘﻭل ﺍﻟﻌﺭﺏ" :ﺃﺩﻓﻊ ﺍﻟﺸﺭ ﻭﻟﻭ ﺇﺼﺒﻌ ﹰﺎ"
ﻓﻲ )ﺇﺼﺒﻌ ﹰﺎ( ،ﻭﺍﻟﺘﻘﺩﻴﺭ" :ﺃﺩﻓﻌﻪ ﺇﺼﺒﻌ ﹰﺎ").(284
ﺏ /ﺃﺠﺎﺯ ﺍﻟﺒﺼﺭﻴﻭﻥ ﺘﻘﺩﻴﻡ ﺍﻟﺤﺎل ﻋﻠﻰ ﺍﻟﻌﺎﻤل ﻓﻴﻬﺎ ﻤﻊ ﺍﻻﺴﻡ ﻅﺎﻫﺭﹰﺍ ﺃﻭ ﻤﻀﻤﺭﹰﺍ
ﻤﺴﺘﺸﻬﺩﻴﻥ ﺒﺎﻟﻤﺜل ﺍﻟﻘﺎﺌل" :ﺸﺘﻲ ﺘﺅﻭﺏ ﺍﻟﺤﻠﺒﺔ") ،(285ﺤﻴﺙ ﺃﺘﺕ "ﺸﺘﻲ" ﺤﺎل ﻭﻗﺩﻤﺕ ﻋﻠﻰ
ﺍﻟﻔﻌل ﺍﻟﻌﺎﻤل ﻓﻴﻬﺎ "ﺘﺅﻭﺏ" ﻤﻊ ﺍﻻﺴﻡ ﺍﻟﻅﺎﻫﺭ "ﺍﻟﺤﻠﺒﺔ".
ﻫﺫﺍ ﺒﺎﻟﻨﺴﺒﺔ ﻟﻠﻌﺎﻤل ﻓﻲ ﺍﻟﺤﺎل ﻤﻊ ﺍﻻﺴﻡ ﺍﻟﻅﺎﻫﺭ ،ﺃﻤﺎ ﺸﺎﻫﺩﻫﻡ ﻤﻊ ﺍﻟﻤﻀﻤﺭ ﻓﻬﻭ
)(286
ﻓﺎﻟﻀﻤﻴﺭ ﻓﻲ "ﺒﻴﺘﻪ" ﻴﻌﻭﺩ ﻋﻠﻰ )ﺍﻟﺤﻜﻡ( ﻭﻗـﺩ ﺍﻟﻤﺜل ﺍﻟﻘﺎﺌل" :ﻓﻲ ﺒﻴﺘﻪ ﻴﺅﺘﻲ ﺍﻟﺤﻜﻡ"
ﺘﻘﺩﻡ ﺍﻟﺤﺎل "ﻓﻲ ﺒﻴﺘﻪ" ﻭﻤﻌﻪ ﺍﻟﻤﻀﻤﺭ ﻋﻠﻰ ﺍﻟﻌﺎﻤل "ﻴﺅﺘﻲ").(287
ﻫﺫﺍ ،ﻭﻗﺩ ﺫﻫﺏ ﻤﺘﺄﺨﺭﻭ ﺍﻟﻨﺤﺎﺓ ﺍﻟﻤﺫﻫﺏ ﻨﻔﺴﻪ ،ﻭﻤﻥ ﺫﻟﻙ:
ﺃ /ﺍﺴﺘﺸﻬﺩ ﺍﺒﻥ ﻫﺸﺎﻡ ﻋﻠﻰ ﺠﻭﺍﺯ ﺤﺫﻑ ﺍﻟﻌﺎﻤل ﺇﺫﺍ ﺩل ﻋﻠﻴﻪ ﺩﻟﻴل ﺒﻘﻭل ﺍﻟﻌـﺭﺏ:
)(288
ﻓـ)ﺃﺭﻱ( ﻋﺎﻤل ﻓﻲ )ﺸﺎﺀ( ﻭﻫﻭ ﻤﺤﺫﻭﻑ ﻹﻤﻜﺎﻥ ﻤﻌﺭﻓﺘﻪ ﻼ ﺃﻡ ﺸﺎ ﺀ
"ﺇﻥ ﻫﻨﺎﻙ ﻹ ﺒ ﹰ
ﻤﻥ ﺨﻼل ﺘﺭﻜﻴﺏ ﺍﻟﻜﻼﻡ).(289
ﺏ /ﺍﺴﺘﺸﻬﺩ ﺍﺒﻥ ﻴﻌﻴﺵ ﺒﻘﻭﻟﻬﻡ" :ﻟﻭ ﺫﺍﺕ ﺴﻭﺍﺭ ﻟﻁﻤﺘﻨﻲ" ﺃﻱ" :ﻟﻭ ﻟﻁﻤﺘﻨـﻲ ﺫﺍﺕ
ﺴﻭﺍﺭ ﻟﻁﻤﺘﻨﻲ").(290
) (283ﺍﻟﻤﻴﺩﺍﻨﻲ – ﻤﺠﻤﻊ ﺍﻷﻤﺜﺎل – ، 278/1ﻭﺴﻴﺒﻭﻴﻪ – ﺍﻟﻜﺘﺎﺏ ، 270/1ﻭﻴﻀﺭﺏ ﻫﺫﺍ ﺍﻟﻤﺜل ﻋﻨﺩ ﺇﺘﻴﺎﻥ ﺃﺤﺩﻫﻡ
ﻼ ﻜﺎﻥ ﺃﻡ ﻜﺜﻴﺭﹰﺍ .
ﻼ ﺤﺎﺠﺔ ﻤﺎ ﻓﻌﻠﻲ ﺍﻟﻤﺴﺌﻭل ﺃﻻ ﻴﺭﺩﻩ ﻓﻴﻌﻁﻴﻪ ﻤﺎ ﻋﻨﺩﻩ ﻗﻠﻴ ﹰ
ﺴﺎﺌ ﹰ
) (284ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ – ﺍﻟﺼﻔﺤﺔ ﻨﻔﺴﻬﺎ .
) (285ﻤﺠﻤﻊ ﺍﻷﻤﺜﺎل ، 371/1ﻭﻗﺩ ﺫﻜﺭﻩ ﺒﺭﻭﺍﻴﺔ ﺃﺨﺭﻯ ﻫﻲ" :ﺘﻔﺭﻕ ﺸﺘﻲ ﻴﺅﺏ ﺍﻟﺤﻠﺒﺔ" ﻭﺫﻟﻙ ﺃﻨﻬﻡ ﻴﺅﺭﺩﻭﻥ ﺇﺒﻠﻬﻡ
ﻭﻫﻡ ﻤﺠﺘﻤﻌﻭﻥ ،ﻓﺈﺫﺍ ﺼﺩﺭﻭﺍ ﺘﻔﺭﻗﻭﺍ ﻭﺇﺸﺘﻘل ﻜل ﻭﺍﺤﺩ ﻤﻨﻬﻡ ﻟﺠﻠﺏ ﻨﺎﻗﺘﻪ ،ﺜﻡ ﻴﺅﺏ ﺍﻷﻭل ،ﻓﺎﻟﺜﺎﻨﻲ ،ﻭﻫﻜﺫﺍ..
ﻭﻴﻀﺭﺏ ﻻﺨﺘﻼﻑ ﺍﻟﻨﺎﺱ ﻭﺘﻔﺭﻗﻬﻡ ﻋﻨﺩ ﺍﻟﺨﻼﻓﺎﺕ ،ﻭﺫﻜﺭﻩ ﺍﺒﻥ ﺍﻷﻨﺒﺎﺭﻯ ﻓﻲ ﺍﻹﻨﺼﺎﻑ 251/1ﻤﺴﺄﻟﺔ .31
) (286ﻤﺭﺠﻊ ﺍﻷﻤﺜﺎل .19/2
) (287ﺍﺒﻥ ﺍﻷﻨﺒﺎﺭﻱ – ﺍﻹﻨﺼﺎﻑ 251/1ﻤﺴﺄﻟﺔ .31
) (288ﺍﺒﻥ ﻫﺸﺎﻡ – ﺍﻟﻤﻐﻨﻲ 47/1ﻭﻟﻡ ﻴﺫﻜﺭﻩ ﺍﻟﻤﻴﺩﺍﻨﻲ .
) (289ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ – ﺍﻟﺼﻔﺤﺔ ﻨﻔﺴﻬﺎ .
ﻫﺫﻩ ﺒﻌﺽ ﺍﻟﻨﻤﺎﺫﺝ ﺍﻟﺘﻲ ﺘﻭﻀﺢ ﺃﻥ ﺍﻟﻨﺤﺎﺓ ﺍﻋﺘﻤﺩﻭﺍ ﻋﻠﻰ ﺍﻟﻨﺸﺭ – ﻜﻤﺎ ﺍﻋﺘﻤـﺩﻭﺍ
ﻋﻠﻰ ﺍﻟﺸﻌﺭ – ﻓﻲ ﺘﻘﻌﻴﺩ ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻨﺤﻭﻴﺔ .
ﻭﻟﻌﻠﻨﺎ ﻨﻼﺤﻅ ﺍﻟﻔﺎﺭﻕ ﺍﻟﻜﺒﻴﺭ ﺒﻴﻥ ﺃﺴﻠﻭﺏ ﺍﻟﺸﻌﺭ ﻭﺃﺴﻠﻭﺏ ﺍﻟﻨﺜﺭ ،ﻓﻠﻠﺸﻌﺭ ﻤﺎ ﻗﻴﺩﻩ
ﻤﻥ ﻭﺯﻥ ﻭﻗﺎﻓﻴﺔ ﻭﺇﻋﺭﺍﺏ ؛ ﻭﻟﺫﺍ ﻨﺠﺩ ﺍﻟﻌﻠﻤﺎﺀ ﻗﺩ ﺃﺒﺎﺤﻭﺍ ﻟﻠﺸﺎﻋﺭ ﻤﺎ ﻟﻡ ﻴﺒﻴﺤﻭﺍ ﻟﻠﻨﺎﺸـﺭ ،
ﻭﻤﻥ ﺜﻡ ﺴﻤﺤﻭﺍ ﻟﻠﺸﺎﻋﺭ ﺒﺘﺨﻁﻲ ﻗﻭﺍﻋﺩ ﺍﻟﻨﺤﻭ ﺘﺤﺕ ﻤﻅﻠﺔ ﺍﻟﻀﺭﻭﺭﺓ ﺍﻟﺸﻌﺭﻴﺔ ،ﻭﻓﻲ ﻫﺫﺍ
ﻴﻘﻭل ﺴﻴﺒﻭﻴﻪ" :ﺃﻋﻠﻡ ﺃﻨﻪ ﻴﺠﻭﺯ ﻓﻲ ﺍﻟﺸﻌﺭ ﻤﺎ ﻻ ﻴﺠﻭﺯ ﻓﻲ ﺍﻟﻜﻼﻡ ﻤـﻥ ﺼـﺭﻑ ﻤـﺎ ﻻ
ﻴﻨﺼﺭﻑ").(291
ﻤﻥ ﺤﺩﻴﺙ ﺴﻴﺒﻭﻴﻪ ﻨﺸﻌﺭ ﺃﻥ ﺃﺴﻠﻭﺏ ﺍﻟﺸﻌﺭ ﻻ ﻴﺼﻠﺢ ﻟﺒﻨﺎﺀ ﺍﻟﻘﺎﻋـﺩﺓ ﺍﻟﻨﺤﻭﻴـﺔ ،
ﻭﻟﻜﻥ ﺘﺤﻠﻴﺔ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻷﺩﺒﻴﺔ ﻋﻨﺩ ﺍﻟﻌﻠﻤﺎﺀ ﺃﺤﻜﻤﺕ ﻤﻥ ﺴﻴﻁﺭﺓ ﺍﻟﺸﻌﺭ ﻓﻲ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻠﻐﻭﻴﺔ
ﻭﺍﻟﻨﺤﻭﻴﺔ ﻭﺨﻴﺭ ﺩﻟﻴل ﻋﻠﻰ ﺫﻟﻙ ﻅﻬﻭﺭ ﺍﻟﻀﺭﻭﺭﺓ ﺍﻟﺸﻌﺭﻴﺔ .
ﺃﻤﺎ ﺍﻟﻨﺤﻭﻴﻭﻥ ﺒﻌﺩ ﺴﻴﺒﻭﻴﻪ ﻓﻘﺩ ﺍﻫﺘﻤﻭﺍ ﺒﺎﻟﻀﺭﻭﺭﺓ ﺍﻟﺸﻌﺭﻴﺔ ﻭﺨﺼﺼﻭﺍ ﻤﺒﺎﺤﺙ ﻟﻬﺎ
ﻭﺃﻟﻔﻭﺍ ﻜﺘﺒ ﹰﺎ ﻓﻴﻬﺎ ،ﻭﻟﻜﻨﻬﻡ ﺍﺨﺘﻠﻔﻭﺍ ﻓﻲ ﻤﻔﻬﻭﻡ ﺍﻟﻀﺭﻭﺭﺓ ﺍﻟﺸﻌﺭﻴﺔ ﻭﻁﺒﻴﻌـﻲ ﺃﻥ ﻴـﻨﻌﻜﺱ
ﻻ ﻭﺘﻨﺎﺯﻋﺘـﻪ ﺍﻟﻤـﺫﺍﻫﺏ ،
ﺍﺨﺘﻼﻓﻬﻡ ﻫﺫﺍ ﻋﻠﻰ ﻗﻭﺍﻋﺩ ﺍﻟﻨﺤﻭ ،ﻓﻤﺎ ﻤﻥ ﺃﺴﻠﻭﺏ ﺸـﻌﺭﻱ ﺇ ﹼ
ﻓﻔﺭﻴﻕ ﻴﺫﻫﺏ ﻓﻴﻪ ﺇﻟﻰ ﺃﻨﻪ ﻤﻤﺎ ﻴﺨﺘﺹ ﺒﺎﻟﺸﻌﺭ ﻭﺁﺨﺭ ﻴﺫﻫﺏ ﻓﻴﻪ ﺇﻟﻰ ﺃﻨﻪ ﻤﻤﺎ ﻴﺠﻭﺯ ﻓﻴـﻪ
ﺍﻻﺨﺘﻴﺎﺭ ،ﻭﻴﺘﺭﺘﺏ ﻋﻠﻰ ﺫﻟﻙ ﺍﺨﺘﻼﻑ ﺍﻟﻘﺎﻋﺩﺓ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻟﻭﺍﺤﺩﺓ ،ﻭﻴﻤﻜﻨﻨﺎ ﺃﻥ ﻨﻤﺜـل
ﺒﻤﺎ ﻴﺄﺘﻲ:
ﺫﻫﺏ ﺍﻟﻜﻭﻓﻴﻭﻥ ﺇﻟﻰ ﺠﻭﺍﺯ ﺘﻘﺩﻴﻡ ﺍﻟﻤﻔﻌﻭل ﺒﺎﻟﺠﺯﺍﺀ ﻋﻠﻰ ﺤﺭﻑ ﺍﻟﺸﺭﻁ ﻭﺍﺤﺘﺠـﻭﺍ
ﺒﺄﻥ ﻗﺎﻟﻭﺍ" :ﺇﻨﻤﺎ ﻗﻠﻨﺎ :ﺇﻨﻪ ﻴﺠﻭﺯ ﺘﻘﺩﻴﻡ ﺍﻟﻤﻨﺼﻭﺏ ﺒﺎﻟﺠﺯﺍﺀ ﻋﻠﻰ ﺤـﺭﻑ ﺍﻟـﺸﺭﻁ ؛ ﻷﻥ
)(292
ﺏ"
ﺏ ﺇﻥ ﺘـﻀﺭ
،ﻜﻘﻭﻟﻙ" :ﺃﻀـﺭ ﺍﻷﺼل ﻓﻲ ﺍﻟﺠﺯﺍﺀ ﺃﻥ ﻴﻜﻭﻥ ﻤﻘﺩﻤ ﹰﺎ ﻋﻠﻰ )ﺇﻥ(
) (290ﻤﺠﻤﻊ ﺍﻷﻤﺜﺎل ، 122/2ﻭﺍﺒﻥ ﻴﻌﻴﺵ – ﺸﺭﺡ ﺍﻟﻤﻔﺼل – ﺍﻟﻤﻁﺒﻌﺔ ﺍﻟﺨﻴﺭﻴﺔ ،ﻤﺼﺭ ، 82/1ﻭﻀﺭﺏ ﻟﺤﻥ
ﻅﻠﻤﻪ ﻤﻥ ﻫﻭ ﺃﻗل ﻤﻨﻪ .
) (291ﺍﻟﻜﺘﺎﺏ .16/1
) (292ﺍﻹﻨﺼﺎﻑ .623/1
ﺨ ﺭ ﺍﻨﺠﺯﻡ ﺒﺎﻟﺠﻭﺍﺯ – ﻭﺍﻟﺫﻱ ﻴﺩل ﻋﻠـﻰ
ﻻ ﺃﻨﻪ ﻟﻤﺎ ُﺃ ِ
ﻭﻜﺎﻥ ﻴﻨﺒﻐﻲ ﺃﻥ ﻴﻜﻭﻥ ﻤﺭﻓﻭﻋ ﹰﺎ – ﺇ ﹼ
ﺫﻟﻙ ﻗﻭل ﺍﻟﺸﺎﻋﺭ):(293
ﻉ
ﻙ ﺘﹸﺼﺭ
ﻉ ﺃﺨﻭ
ﻥ ﻴﺼﺭ
ﺇﻨﻙ ﺇ ﻴﺎ ﺃﻗﺭﻉ ﺒﻥ ﺤﺎﺒﺱ ﻴﺎ ﺃﻗﺭﻉ
ﻭﻜﺎﻥ ﺭﺩ ﺍﺒﻥ ﺍﻷﻨﺒﺎﺭﻱ ﻋﻥ ﻜﻠﻤﺎﺕ ﺍﻟﻜﻭﻓﻴﻴﻥ ﻓﻲ ﻫﺫﺍ" :ﻓﻼ ﺤﺠﺔ ﻟﻬﻡ ﻓﻴﻪ ؛ ﻷﻨـﻪ
ﻨﹸﻭﻱ ﺒﻪ ﺍﻟﺘﻘﺩﻴﻡ ﻭﺠﻌﻠﻪ ﺨﺒﺭﹰﺍ ﻷﺠل ﻀﺭﻭﺭﺓ ﺍﻟﺸﻌﺭ ،ﻭﻤﺎ ﺠﺎﺀ ﻟﻀﺭﻭﺭﺓ ﺸﻌﺭ ﺃﻭ ﺇﻗﺎﻤﺔ
ﻭﺯﻥ ﺃﻭ ﻗﺎﻓﻴﺔ ﻓﻼ ﺤﺠﺔ ﻓﻴﻪ").(294
ﻭﺭﺒﻤﺎ ﻜﺎﻨﺕ ﺍﻟﻀﺭﻭﺭﺓ ﺍﻟﺸﻌﺭﻴﺔ ﺴﺒﺒ ﹰﺎ ﺭﺌﻴﺴﻴ ﹰﺎ ﻓﻲ ﺍﺨﺘﻼﻑ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﺍﻻﺤﺘﺠﺎﺝ
ﺒﺎﻟﺸﻌﺭ ،ﻓﻬﺫﺍ ﺍﺒﻥ ﻋﺼﻔﻭﺭ ﻴﻘﻭل" :ﺍﻟﺸﻌﺭ ﻨﻔﺴﻪ ﻀﺭﻭﺭﺓ – ﻭﺇﻥ ﻜﺎﻥ ﻴﻤﻜﻥ ﺍﻟﺨـﻼﺹ
)(295
؛ ﻷﻥ ﺍﻟﻀﺭﻭﺭﺓ ﻓﻲ ﺍﻟﺸﻌﺭ ﻋﻨﺩ ﺍﺒﻥ ﺠﻨﻲ ﻗـﺩ ﺘﻜـﻭﻥ ﻏﻴـﺭ ﻤﻨﻪ ﺒﻌﺒﺎﺭﺓ ﺃﺨﺭﻯ"-
ﺍﻟﻭﺯﻥ ﻭﺍﻟﻘﺎﻓﻴﺔ "ﻭﺃﻋﻠﻡ ﺃﻥ ﺍﻟﺒﻴﺕ ﺇﺫﺍ ﺘﺠﺎﺯ ﺒﻪ ﺃﻤﺭﺍﻥ :ﺯﻴﻊ ﺍﻻﻋﺭﺍﺏ ﻭﻗﺒﺢ ﺍﻟﺯﺤﺎﻑ ﻓـﺈﻥ
ﺍﻟﻨﺤﺎﺓ ﺍﻟﻔﺼﺤﺎﺀ ﻻ ﻴﺤﻔﻠﻭﻥ ﺒﻘﺒﺢ ﺍﻟﺯﺤﺎﻑ ﺇﺫﺍ ﺃﺩﻱ ﺇﻟﻰ ﺼﺤﺔ ﺍﻷﻋﺭﺍﺏ").(296
ﻭﻟﻤﺎ ﻜﺎﻨﺕ ﻟﻐﺔ ﺍﻟﺸﻌﺭ ﻤﺤﻔﻭﻓﺔ ﺒﺎﻟﻀﺭﻭﺭﺍﺕ ﻤﻨﻊ ﻗﻭﻡ ﺍﻻﺴﺘﺩﻻل ﺒﺎﻟـﺸﻌﺭ ﻤﺘـﻰ
ﺘﻀﻤﻥ ﺍﻟﻀﺭﻭﺭﺓ ،ﺇﺫﹰﺍ ﻴﻨﺒﻐﻲ ﺃﻥ ﻻ ﻴﺨﺘﻠﻑ ﻓﻲ ﺠﻭﺍﺯ ﺍﻻﺤﺘﺠﺎﺝ ﺒﺎﻟﺸﻌﺭ ﻤﺘﻰ ﺨﻼ ﻤـﻥ
ﺍﻟﻀﺭﻭﺭﺍﺕ ﺍﻟﺘﻲ ﻻ ﺘﺠﻭﺯ ﻟﻠﻨﺎﺸﺭ ؛ ﻷﻨﻪ ﺤﻴﻨﺌ ٍﺫ ﺴﻌﺔ ﻜﺎﻟﻨﺜﺭ ،ﻓﺈﻥ ﻤﻥ ﻴﻤﻨﻊ ﺍﻻﺴـﺘﺩﻻل
ﺒﺎﻟﺸﻌﺭ ﺇﻨﻤﺎ ﻴﺤﺘﺞ ﺒﺎﺤﺘﻤﺎل ﺍﻟﻀﺭﻭﺭﺓ ،ﻓﺈﺫﺍ ﺨﻼ ﻋﻨﻬﺎ ﻓﻼ ﻭﺠﻪ ﻟﺫﻟﻙ ﺍﻟﻤﻨﻊ).(297
ﺍﻟﺫﻴﻥ ﻴُﺴﺘﺸﻬﺩ ﺒﺸﻌﺭﻫﻡ:
) (293ﺍﻟﺒﻴﺕ ﻨﺴﺒﻪ ﺍﻟﺒﻐﺩﺍﺩﻱ ﺇﻟﻰ ﻋﻤﺭﻭ ﺒﻥ ﺨﺜﺎﺭﻡ ﺍﻟﺒﺠﻠﻲ ﻭﻫﻭ ﺃﺤﺩ ﺒﻴﺘﻲ ﻤﻥ ﺸﻁﻭﺭ ﺍﻟﺭﺠﺯ ﻭﺍﻟﺒﻴﺕ ﻤﻥ ﺸﻭﺍﻫﺩ ﺍﻟﻤﻐﻨﻲ
ﺸﺎﻫﺩ ﺭﻗﻡ ) (954ﺃﻤﺎ ﺍﻷﻗﺭﻉ ﺒﻥ ﺤﺎﺒﺱ ﺃﺤﺩ ﺍﻟﺴﺎﺩﺍﺕ ﺍﻟﻌﺭﺏ ﺜﻡ ﻜﺎﻥ ﻤﻥ ﺍﻟﺼﺤﺎﺒﺔ ﻭﻫﻭ ﺍﻟﺫﻱ ﻨﺎﺩﻱ ﺍﻟﺭﺴﻭل ﻤﻥ
ﻭﺭﺍﺀ ﺍﻟﺤﺠﺭﺍﺕ .
) (294ﺍﻹﻨﺼﺎﻑ .628/2
) (295ﺍﻨﻅﺭ :ﺍﻟﺴﻴﻭﻁﻲ – ﺍﻻﻗﺘﺭﺍﺡ ﻓﻲ ﻋﻠﻡ ﺃﺼﻭل ﺍﻟﻨﺤﻭ – ﺘﺤﻘﻴﻕ ﺩ/ﺃﺤﻤﺩ ﻤﺤﻤﺩ ﻗﺎﺴﻡ – ﻤﻁﺒﻌﺔ ﺍﻟﺴﻌﺎﺩﺓ ﺍﻟﻘﺎﻫﺭﺓ
ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻲ 1396ﻫـ1976-ﻡ ﺹ.11
) (296ﺍﻟﺨﺼﺎﺌﺹ .333/1
) (297ﺍﻨﻅﺭ :ﺍﻟﻤﺫﺍﻫﺏ ﺍﻟﻔﺘﺤﺔ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺭﺒﻴﺔ – ﺤﻤﺯﺓ ﻓﺘﺢ ﺍﷲ – ﻨﻅﺎﺭﺓ ﺍﻟﻤﻌﺎﺭﻑ – ﺍﻟﻘﺎﻫﺭﺓ 1908ﻡ .58/1
ﻗﺩﻤﻨﺎ ﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺍﺘﻔﻘﻭﺍ ﻋﻠﻰ ﺍﻻﺴﺘﺸﻬﺎﺩ ﺒﺸﻌﺭ ﺍﻟﺠﺎﻫﻠﻴﻴﻥ ﻭﺍﻟﻤﺨﻀﺭﻤﻴﻥ ﻭﺸﻌﺭﺍﺀ
ﺍﻹﺴﻼﻡ ﺍﻷﻭﺍﺌل ،ﺃﻤﺎ ﺍﻟﻤﺤﺩﺜﻭﻥ )ﺍﻟﻤﻭﻟﺩﻭﻥ( ﻓﺎﻟﻤﺘﻔﻕ ﻋﻠﻴﻪ ﻋﺩﻡ ﺍﻻﺤﺘﺠﺎﺝ ﺒﺸﻌﺭﻫﻡ ،ﻭﻗﺩ
ﻴﺴﺘﺸﻬﺩ ﻤﻥ ﻴﻭﺜﻕ ﺒﻪ .
ﻭﻨﻼﺤﻅ ﺍﻋﺘﻤﺎﺩ ﻤﻌﻅﻡ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﺸﻭﺍﻫﺩﻫﻡ ﺍﻟﺸﻌﺭﻴﺔ ﻋﻠﻰ ﺍﻟﺸﻌﺭ ﺍﻟﺠﺎﻫﻠﻲ ﻭﻟﻙ
ﺃﻤﺭ ﻴﻜﺎﺩ ﻴﻜﻭﻥ ﻅﺎﻫﺭﺓ ﻋﺎﻤﺔ ﻋﻨﺩ ﺍﻟﻠﻐﻭﻴﻴﻥ ﻭﺍﻟﻨﺤﺎﺓ ،ﻓﻬﺫﺍ ﺍﺒﻥ ﺍﻷﻋﺭﺍﺒﻲ ﻤﺤﻤﺩ ﺒﻥ ﺯﻴﺎﺩ
ﺘـ)230ﻫـ( ﻴﺭﻱ ﺍﻷﻓﻀﻠﻴﺔ ﺍﻟﻤﻁﻠﻘﺔ ﻟﻠﺸﻌﺭ ﺍﻟﺠﺎﻫﻠﻲ ﻭﻫﻭ ﺒﺼﺩﺩ ﻤﻭﺍﺯﻨﺔ ﺒﻴﻥ ﺸـﻌﺭﻫﻡ
ﻭﺸﻌﺭ ﺍﻟﻤﺤﺩﺜﻴﻥ ،ﺤﻴﺙ ﻴﻘﻭل" :ﺇﻨﻤﺎ ﺃﺸﻌﺎﺭ ﻫﺅﻻﺀ ﺍﻟﻤﺤﺩﺜﻴﻥ – ﻤﺜل ﺃﺒﻲ ﻨﻭﺍﺱ ﻭﻏﻴـﺭﻩ
– ﻤﺜل ﺍﻟﺭﻴﺤﺎﻥ ﻴﺜﻡ ﻴﻭﻤ ﹰﺎ ﻭﻴﺯﻭﻱ ﻓﻴﺭﻤﻲ ﺒﻪ ،ﻭﺃﺸﻌﺎﺭ ﺍﻟﻘﺩﻤﺎﺀ ﻤﺜل ﺍﻟﻤﺴﻙ ﻭﺍﻟﻌﻨﺒﺭ ﻜﻠﻤﺎ
ﺤﺭﻜﺘﻪ ﺍﺯﺩﺍﺩ ﻁﻴﺒ ﹰﺎ").(298
ﺇﻤﻜﺎﻨﻴﺔ ﺍﻋﺘﻤﺎﺩ ﺍﻟﺸﻭﺍﻫﺩ ﺍﻟﻤﺠﻬﻭﻟﺔ ﺍﻟﻘﺎﺌل:
ﻭﻟﻠﻌﻠﻤﺎﺀ ﻓﻲ ﻫﺫﺍ ﻤﻭﻗﻔﺎﻥ:
ﺍﻷﻭل :ﻗﺒﻭل ﺍﻟﻨﺹ ﻤﺠﻬﻭل ﺍﻟﻨﺴﺒﺔ ﻓﻲ ﺒﺎﺏ ﺍﻻﺤﺘﺠﺎﺝ ،ﺒﺸﺭﻁ ﺃﻥ ﻴﺼﺩﺭ ﻋﻥ )(1
ﺜﻘﺔ ،ﻗﺎل ﺍﻟﺒﻐﺩﺍﺩﻱ" :ﺍﻟﺸﺎﻫﺩ ﺍﻟﻤﺠﻬﻭل ﻗﺎﺌﻠﻪ ﻭﺘﺘﻤﺘﻪ ﺇﻥ ﺼﺩﺭ ﻋﻥ ﺜﻘﺔ ﻴﻌﺘﻤﺩ ﻋﻠﻴﻪ
ﻻ ﻓﻼ ؛ ﻭﻟﻬﺫﺍ ﻜﺎﻨﺕ ﺃﺒﻴﺎﺕ ﺴﻴﺒﻭﻴﻪ ﺃﺼﺢ ﺍﻟﺸﻭﺍﻫﺩ ،ﺍﻋﺘﻤﺩ ﻋﻠﻴﻬﺎ ﺨﻠﻑ
،ﻗﺒل ﻭﺇ ﹼ
ﺒﻌﺩ ﺴﻠﻑ ،ﻤﻊ ﺃﻥ ﻓﻴﻬﺎ ﺃﺒﻴﺎﺘ ﹰﺎ ﻋﺩﻴﺩﺓ ﺠﻬل ﻗﺎﺌﻠﻭﻫﺎ").(299
ﺍﻟﺜﺎﻨﻲ :ﺭﻓﺽ ﺍﻟﻨﺹ ﻭﻋﺩﻡ ﺍﻻﺤﺘﺠﺎﺝ ﺒﻪ ،ﻭﺃﻗﺩﻡ ﻤﻥ ﻗﺎل ﺒﻬﺫﺍ ﺍﺒﻥ ﺍﻷﻨﺒـﺎﺭﻱ )(2
ﺘـ)577ﻫـ( ﻓﻲ ﻜﺘﺎﺒﻪ )ﺍﻹﻨﺼﺎﻑ( ﻓﻲ ﻤﻭﺍﻀﻊ ﻋﺩﻴﺩﺓ ﻤﻨﻬﺎ :ﻗﻭﻟﻪ ﺠﻭﺍﺒ ﹰﺎ ﻋـﻥ
ﺒﻌﺽ ﻜﻠﻤﺎﺕ ﺍﻟﻜﻭﻓﻴﻴﻥ" :ﺃﻤﺎ ﺍﻟﺒﻴﺕ ﺍﻟﺫﻱ ﺃﻨﺸﺩﻭﻩ ﻓﻼ ﺤﺠـﺔ ﻓﻴـﻪ ﻤـﻥ ﺜـﻼﺙ
ﺃﻭﺠﻪ):(300
ﺃﺤﺩﻫﻤﺎ:ﺃﻥ ﻫﺫﺍ ﺍﻟﺒﻴﺕ ﻏﻴﺭ ﻤﻌﺭﻭﻑ ،ﻭﻻ ﻴﻌﺭﻑ ﻗﺎﺌﻠﻪ ﻓﻼ ﻴﻜﻭﻥ ﻓﻴﻪ ﺤﺠﺔ .
) (305ﺍﻟﺒﻴﺕ ﻟﺭﺠل ﻤﻥ ﺴﻠﻭل ،ﺃﻨﻅﺭ :ﺍﻟﻤﻐﻨﻲ 138/1ﺸﺎﻫﺩ ﺭﻗﻡ ) (151ﻭﺍﻟﻜﺘﺎﺏ 416/1ﻭﺍﻟﺨﺯﺍﻨﺔ .173/1
) (306ﺍﻟﻜﺘﺎﺏ .34/3
) (307ﺸﺭﺡ ﺍﻟﺭﻀﻲ .161/4
) (308ﺍﻟﺒﻴﺕ ﻟﻘﺤﻴﻑ ﺒﻥ ﺴﻠﻴﻡ ﺍﻟﻌﻘﻴﻠﻲ ﻭﻫﻭ ﻓﻲ ﺍﻟﺨﺯﺍﻨﺔ 247/4ﻭﺍﺒﻥ ﻋﻘﻴل .242/1
) (309ﺍﻟﻤﺒﺭﺩ .351/1
) (310ﺸﺭﺡ ﺍﻟﺭﻀﻲ .161/4
ﺘﻠﻤﺫﺓ ﺍﻟﻨﺤﺎﺓ ﺒﻌﻀﻬﻡ ﻋﻠﻰ ﺒﻌﺽ ،ﻓﺎﻟﺨﻠﻴل ﺸﻴﺦ ﺴﻴﺒﻭﻴﻪ ،ﻭﺴﻴﺒﻭﻴﻪ ﺸﻴﺦ ﻗﹸﻁﺭﺏ )(1
،ﻭﺍﻟﻤﺎﺯﻨﻲ ﺸﻴﺦ ﺍﻟﻔﺎﺭﺴﻲ ،ﻭﺍﻟﻔﺎﺭﺴﻲ ﺸﻴﺦ ﺍﺒﻥ ﺠﻨﻲ ﻭﻫﻜﺫﺍ ،ﻭﻏﺎﻟﺒ ﹰﺎ ﻤﺎ ﻴﻜﻭﻥ
ﺍﻟﺘﻠﻤﻴﺫ ﻤﺭﺁﺓ ﺘﻌﻜﺱ ﺁﺭﺍﺀ ﺸﻴﺨﻪ.
ﺇﻥ ﺍﻟﻨﺤﺎﺓ ﺩﺭﺠﻭﺍ ﻋﻠﻰ ﺘﺩﺭﻴﺱ ﺘﻼﻤﻴﺫﻫﻡ ﺃﻤﻬﺎﺕ ﺍﻟﻜﺘﺏ ﻓﻜﺘﺎﺏ ﺴﻴﺒﻭﻴﻪ ﺨﻴﺭ ﻤﺜﺎل )(2
ﺤﻴﺙ ﺩﺭﺴﻪ ﺍﻟﺴﻴﺭﺍﻓﻲ ﻭﺸﺭﺤﻪ ،ﻭﺍﺒﻥ ﺍﻟﺴﻴﺭﺍﻓﻲ ﺸﺭﺡ ﺸﻭﺍﻫﺩﻩ ﻭﻜﺫﻟﻙ ﺍﻟﻤﺎﺯﻨﻲ
ﻭﻏﻴﺭﻫﻡ.
ﺘﻭﺜﻴﻕ ﺍﻟﺸﺎﻫﺩ:
ﻗﺎل ﻤﺤﻤﺩ ﺒﻥ ﺴﻼﻡ ﺍﻟﺠﻤﺤﻲ" :ﻜﺎﻥ ﺃﻭل ﻤﻥ ﺠﻤﻊ ﺃﺸﻌﺎﺭ ﺍﻟﻌﺭﺏ ﻭﺴﺎﻕ ﺃﺤﺎﺩﻴﺜﻬﺎ
ﺤﻤﺎﺩ ﺍﻟﺭﻭﺍﻴﺔ ،ﻭﻜﺎﻥ ﻏﻴﺭ ﻤﻭﺜﻭﻕ ﺒﻪ ،ﻭﻜﺎﻥ ﻴﻨﺤل ﺸﻌﺭ ﺍﻟﺭﺠل ﻏﻴﺭﻩ ،ﻭﻴﻨﺤﻠﻪ ﻏﻴـﺭ
ﺸﻌﺭﻩ ،ﻭﻴﺯﻴﺩ ﻓﻲ ﺍﻷﺸﻌﺎﺭ").(311
ﻭﻗﺎل ﺃﺒﻭ ﺤﺎﺘﻡ" :ﺴﻤﻌﺕ ﺨﻠﻔ ﹰﺎ ﺍﻷﺤﻤﺩ ﻴﻘﻭل :ﺃﻨﺎ ﻭﻀـﻌﺕ ﻋﻠـﻰ ﺍﻟﻨﺎﺒﻐـﺔ ﻫـﺫﻩ
ﺍﻟﻘﺼﻴﺩﺓ ﺍﻟﺘﻲ ﻓﻴﻬﺎ):(312
ل ﺘﻌﻠﻙ ﺍﻟﱠﻠﺠﻤﺎ
ﺘﺤﺕ ﺍﻟﻌﺠﺎﺝ ﻭﺨﻴ ٌ ل ﻏﻴﺭ ﺼﺎﺌﻤﺔ
ل ﺼﻴﺎ ﻡ ﻭﺨﻴ ٌ
ﺨﻴ ٌ
ﻫﺫﺍﻥ ﺍﻟﻨﺼﺎﻥ ﻴﺸﻴﺭﺍﻥ ﺇﻟﻰ ﺃﻥ ﻅﺎﻫﺭﺓ ﺍﻟﻨﺤل ﻭﺍﻟﺘﺯﻴﺩ ﻓﻲ ﺍﻟﺸﻌﺭ ﺍﻟﻌﺭﺒﻲ ﻗﺩﻴﻤﺔ ،
ﻭﺍﻟﺩﻟﻴل ﺇﺜﺎﺭﺓ ﺍﻷﻗﺩﻤﻴﻥ ﻟﻬﺎ ﻓﻲ ﻜﺘﺎﺒﺎﺘﻬﻡ ،ﻭﻤﺜل ﻫﺫﻩ ﺍﻟﺭﻭﺍﻴﺎﺕ ﻭﻏﻴﺭﻫﺎ ﺘﺅﻜـﺩ ﺸـﻴﻭﻉ
ﻻ
ﻅﺎﻫﺭﺓ ﺍﻟﻨﺤل ﻓﻲ ﺍﻟﺸﻌﺭ ﺍﻟﻌﺭﺒﻲ ،ﻭﻫﻲ ﻗﻀﻴﺔ ﻗﺩﻴﻤﺔ ﻟﺴﻨﺎ ﺒﺼﺩﺩ ﺍﻟﺨـﻭﺽ ﻓﻴﻬـﺎ ﺇ ﹼ
ﺒﺎﻟﻘﺩﺭ ﺍﻟﺫﻱ ﻴﺒﻴﻥ ﻟﻨﺎ ﻤﺩﻱ ﺍﻻﻀﻁﺭﺍﺏ ﺍﻟﺫﻱ ﺼﺎﺤﺏ ﺍﻟﺸﻭﺍﻫﺩ ﻨﺘﻴﺠﺔ ﺍﻟﻨﺤل ﻭﺍﻟﺘﺯﻴﺩ ﻓـﻲ
ﺍﻷﺸﻌﺎﺭ ﻭﻤﻥ ﺍﻟﻤﺅﻜﺩ ﺃﻥ ﻟﻬﺫﺍ ﺍﻻﻀﻁﺭﺍﺏ ﻤﻅﺎﻫﺭ ﻋﺩﻴﺩﺓ ،ﻨﺫﻜﺭ ﻤﺎ ﻴﻬﻤﻨﺎ ﻤﻨﻬﺎ:
/1ﻤﻅﻬﺭ ﺠﻬل ﺍﻟﻨﺴﺒﺔ:
ﺍﻟﻨﺤﺎﺓ ﻓﻲ ﺒﺩﺍﻴﺎﺘﻬﻡ ﻟﻡ ﻴﻬﺘﻤﻭﺍ ﺒﺫﻜﺭ ﻤﻥ ﺘﹸﻨﺴﺏ ﺇﻟﻴﻬﻡ ﺍﻟﺸﻭﺍﻫﺩ ﻭﺨﻴﺭ ﺸﺎﻫﺩ ﻋﻠـﻰ
ﺫﻟﻙ "ﻜﺘﺎﺏ ﺴﻴﺒﻭﻴﻪ" ،ﻴﻘﻭل ﺍﻟﺒﻐﺩﺍﺩﻱ" :ﺍﺴﺘﺸﻬﺩ ﺴﻴﺒﻭﻴﻪ ﺒﺄﺒﻴﺎﺕ ﻟﻡ ﻴﺫﻜﺭ ﻨﺎﻅﻤﻴﻬﺎ،ﻭﺃﻤـﺎ
ﺍﻷﺒﻴﺎﺕ ﺍﻟﻤﻨﺴﻭﺒﺔ ﻓﻲ ﻜﺘﺎﺒﻪ ﺇﻟﻰ ﻗﺎﺌﻠﻴﻬﺎ ﻓﺎﻟﻨﺴﺒﺔ ﺤﺎﺩﺜﺔ ﺒﻌﺩﻩ،ﺃﻋﺘﻨﻲ ﺒﻨﺴﺒﺘﻬﺎ ﺃﺒـﻭ ﻋﻤـﺭﻭ
) (313ﺍﻟﺠﺭﻤﻲ :ﻫﻭ ﺼﺎﻟﺢ ﺒﻥ ﺤﺒﻴﺏ ﺍﻟﺠﺭﻤﻲ ﺘـ)225ﻫـ( ﻓﻘﻴﻪ ﻭﻋﺎﻟﻡ ﺒﺎﻟﻨﺤﻭ ﻭﺍﻟﻠﻐﺔ ﺒﻴﻥ ﺃﻫل ﺍﻟﺒﺼﺭﺓ ﺃﻨﻅﺭ
ﺘﺭﺠﻤﺘﻪ ﻓﻲ ﺍﻷﻋﻼﻡ .189/3
) (314ﺍﻨﻅﺭ :ﺍﻟﺨﺯﺍﻨﺔ 369/1ﺒﺘﻌﺭﻴﺽ .
) (315ﺍﻟﻤﺭﺠﻊ ﺍﻟﺴﺎﺒﻕ .369/1
) (316ﻁﺒﻘﺎﺕ ﻓﺤﻭل ﺍﻟﺸﻌﺭﺍﺀ .4/1
ﻨﺎﺠﻴﺔ ﻭﻨﺎﺠﻴﹰﺎ ﺃﺒﺎﻫﺎ ) (317ﻭﺭﺩ ﻫﻜﺫﺍ ﻓﻲ ﺍﻟﺨﺯﺍﻨﺔ 113/7ﻭﺍﻟﺒﻴﺕ ﺍﻟﺘﺎﻟﻲ ﻟﻪ:ﻭﺃﺸﺩﺩ ﺒﻤﺜﻨﻲ ﺤﻘﺏ ﺤﻘﻭﺍﻫﺎ
ﻭﻫﺫﻩ ﺍﻷﺒﻴﺎﺕ ﻋﻠﻰ ﻟﻐﺘﻬﻡ ..ﻗﺎل ﺃﺒﻭ ﺤﺎﺘﻡ :ﺴﺄﻟﺕ ﺃﺒﺎ ﻋﺒﻴﺩﺓ ﻋﻥ ﻫﺫﻩ ﺍﻷﺒﻴﺎﺕ ﻓﻘﺎل :ﺃﻨﻘﻁ
ﻋﻠﻴﻬﺎ ﻫﺫﻩ ﺼﻨﻌﺔ ﺍﻟﻤﻔﻀل).(318
ﺏ /ﻭﻨﻭﻉ ﻁﻌﻥ ﻓﻴﻪ ﺒﺎﻟﺼﻨﺎﻋﺔ ﻭﺍﻻﺨﺘﺭﺍﻉ ﻟﻤﻨﺎﺼﺭﺓ ﺭﺃﻱ ﺃﻭ ﺩﺤـﻀﻪ ﻭﻴﻅﻬـﺭ
)(319
ﻴﻘﻭﻻﻥ) :ﺍﻹﺯﺍ ﺭ( ﺒﻭﻀﻭﺡ ﻓﻲ ﻜﺘﺏ ﻤﺠﺎﻟﺱ ﺍﻟﻌﻠﻤﺎﺀ .ﻜﺎﻥ ﺍﻷﺼﻤﻌﻲ ﻭﺃﺒﻭ ﺍﻟﺤﺴﻥ
ﻤﺫﻜﺭ ﻭﻴﺭﺩﺍﻥ ﻗﻭل ﺍﻷﻋﺸﻲ:
ﻓﻲ ﺍﻟﻨﻘﻴﺭ ﻭﻓﻲ ﺍﻹﺯﺍﺭﺓ ﻜﺘﻤﺎﻴل ﺍﻟﻨﺸﻭﺍﻥ ﺃﻥ ﻴﺭﻓل
ﻭﻴﻘﻭﻻﻥ :ﺍﻟﻘﺼﻴﺩﺓ ﻤﺼﻨﻭﻋﺔ).(320
ﺝ /ﻭﻨﻭﻉ ﺠﺎﺀ ﻓﻲ ﻗﺼﺎﺌﺩ – ﺃﻭ ﺒﻌﻀﻬﺎ – ﻜﺎﻨﺕ ﻤﺼﻨﻭﻋﺔ ،ﻭﻤﻥ ﺫﻟﻙ ﻤﺎ ﺭﻭﺍﻩ
)(321
ﻋﻥ ﺨﻠﻑ ﺍﻷﺤﻤﺩ ﺃﻨﻪ ﻴﻘﻭل ﺍﻟﻘﺼﺎﺌﺩ ﺍﻟﻐﺭ ﻭﻴﺩﺨﻠﻬﺎ ﻓـﻲ ﺩﻭﺍﻭﻴـﻥ ﺃﺒﻭ ﻋﻠﻰ ﺍﻟﻘﺎﻟﻲ
)(322
،ﻓﻴﻘﺎل :ﺇﻥ ﺍﻟﻘﺼﻴﺩﺓ ﺍﻟﻤﻨﺴﻭﺒﺔ ﺇﻟﻰ ﺍﻟﺸﻨﻐﺭﻱ ﻭﺍﻟﺘﻲ ﻤﻁﻠﻌﻬﺎ: ﺍﻟﺸﻌﺭ
ﻓﺈﻨﻲ ﺇﻟﻰ ﻗﻭﻡ ﺴﻭﺍﻜﻡ ﻷﻤﻴل ﺃﻗﻴﻤﻭﺍ ﺒﻨﻲ ﺃﻤﻲ ﺼﺩﻭﺭ ﻤﻁﻴﻜﻡ
ﻫﻲ ﻟﻪ ،ﻭﻗﺩ ﺍﺴﺘﺸﻬﺩ ﺍﻟﻨﺤﺎﺓ ﺒﺒﻌﺽ ﺃﺒﻴﺎﺘﻬﺎ ﻤﺜل:
ﺒﺄﻋﺠﻠﻬﻡ ﺇﺫ ﺃﺠﺸﻊ ﺍﻟﻘﻭﻡ ﺃﻋﺠل ﻭﺇﻥ ﻤﺩﺕ ﺍﻷﻴﺩﻱ ﺇﻟﻰ ﺍﻟﺯﺍﺩ ﻟﻡ ﺃﻜﻥ
ﻥ ﺍﻟﻤﻘﺘﻀﻲ ﻟﺯﻴﺎﺩﺓ ﺍﻟﺒﺎﺀ ﻓﻲ ﺨﺒﺭ ﻜﺎﻥ ﻫﻭ
ﻭﻤﻭﻀﻭﻉ ﺍﻟﺸﺎﻫﺩ" :ﻟﻡ ﺃﻜﺕ ﺒﺄﻋﺠﻠﻬﻡ" ﺇ
ﻨﻔﻲ ﺍﻟﺨﺒﺭ ﻭﻟﻴﺱ ﻨﺼﺏ ﺍﻟﺨﺒﺭ).(323
) (329ﻫﻭ ﺍﺒﻥ ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ ﺍﻟﻼﺤﻘﻲ ﺒﻥ ﻋﻔﻴﺭ ﻤﻭﻟﻲ ﻓﺎﺭﺱ ﻭﻫﻭ ﻤﻥ ﺸﻌﺭﺍﺀ ﻫﺎﺭﻭﻥ ﺍﻟﺭﺸﻴﺩ ﺸﺎﻋﺭ ﻤﻁﺒﻭﻉ ﺍﻨﻅﺭ
ﺘﺭﺠﻤﺘﻪ ﺍﻷﻋﻼﻡ .27/1
) (330ﺯﻋﻤﻭﺍ ﺃﻥ ﺍﻟﺒﻴﺕ ﻤﺤﺎﻀﻌﻪ ﺃﺒﻲ ﻴﺤﻴﻲ ﺍﻟﻼﺤﻘﻲ ﻭﻨﺴﺒﻪ ﻟﻠﻌﺭﺏ ﺍﻨﻅﺭ ،ﺍﺒﻥ ﻋﻘﻴل 114/2ﻭﺍﻟﺒﻴﺕ ﻤﻥ ﺸﻭﺍﻫﺩ
ﺴﻴﺒﻭﻴﻪ .58/1
) (331ﻤﺤﻤﺩ ﻋﺒﺩﻩ – ﺍﻟﺭﻭﺍﻴﺔ ﻭﺍﻻﺴﺘﺸﻬﺎﺩ ﺹ.69
) (332ﺍﻟﺒﻴﺕ ﻻﻤﺭﺅ ﺍﻟﻘﻴﺱ ﺍﻟﺩﻴﻭﺍﻥ ) (53ﻭﻴﺭﻭﻥ ﺇﻟﻰ ﺃﻥ ﻴﺄﺘﻲ ﺍﻟﺼﻴﺩ ﻭﻻ ﺸﺎﻫﺩ ﻓﻴﻪ ﺤﻴﻨﺌﺫ ﺍﻨﻅﺭ ﺍﻟﻤﻐﻨﻲ .38/1
) (333ﺍﻨﻅﺭ :ﺩﻴﻭﺍﻥ ﺍﻤﺭﺅ ﺍﻟﻘﻴﺱ – ﺘﺤﻘﻴﻕ /ﻤﺤﻤﺩ ﺃﺒﻭ ﺍﻟﻔﻀل ﺇﺒﺭﺍﻫﻴﻡ – ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ ﻤﺼﺭ 1964ﻡ ﺍﻟﻁﺒﻌﺔ ﺍﻟﺜﺎﻨﻴﺔ
ﺹ.389
) (334ﺍﻟﺭﻭﺍﻴﺔ ﻭﺍﻻﺴﺘﺸﻬﺎﺩ ﺹ.69
ﺍﻟﺸﻭﺍﻫﺩ ﺍﻟﺘﻲ ﻴﺴﺎﺀ ﻓﻬﻤﻬﺎ – ﻏﺎﻟﺒ ﹰﺎ – ﻫﻲ ﺍﻟﺸﻭﺍﻫﺩ ﺍﻟﺘﻲ ﺘﻘﻁﻊ ﻋﻥ ﺴﻴﺎﻗﻬﺎ ﺃﻭ ﻫﻲ
ﺍﻟﺸﻭﺍﻫﺩ ﺍﻟﺘﻲ ﺨﺎﻟﻔﺕ ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻨﺤﻭﻴﺔ ﺨﻀﻭﻋ ﹰﺎ ﻟﻤﻭﺴﻴﻘﻲ ﺍﻟﺸﻌﺭ ﺃﻭ ﻤﻘﺘـﻀﻰ ﺍﻟﻘﺎﻓﻴـﺔ ،
ﻭﻋﻨﺩﻤﺎ ﻴﺴﺎﺀ ﻓﻬﻤﻬﺎ ﺘﺒﻨﻲ ﺍﻟﻘﺎﻋﺩﺓ ﺍﻟﻨﺤﻭﻴﺔ ﻋﻠﻰ ﺫﻟﻙ ﺍﻟﻔﻬﻡ ﺍﻟﺨﺎﻁﺊ ﻟﺠﺯﺀ ﺍﻟﺸﺎﻫﺩ ﻭﻤـﻥ
ﺃﻤﺜﻠﺔ ﺫﻟﻙ:
ﺃ /ﻟﻐﺔ )ﺃﻜﻠﻭﻨﻲ ﺍﻟﺒﺭﺍﻏﻴﺙ( ﺍﻟﺘﻲ ﻴﺴﻤﻴﻬﺎ ﺍﺒـﻥ ﻤﺎﻟـﻙ ﻟﻐـﺔ "ﻴﺘﻌـﺎﻗﺒﻭﻥ ﻓـﻴﻜﻡ
ﻤﻼﺌﻜﺔ")،(335ﻭﺸﺎﻫﺩﻩ ﺠﺯﺀ ﺍﻟﺤﺩﻴﺙ" :ﻴﺘﻌﺎﻗﺒﻭﻥ ﻓﻴﻜﻡ ﻤﻼﺌﻜﺔ ﺒﺎﻟﻠﻴل ﻭﻤﻼﺌﻜﺔ ﺒﺎﻟﻨﻬﺎﺭ")،(336
ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺃﻥ ﺍﻟﻭﺍﻭ ﻓﻲ )ﻴﺘﻌﺎﻗﺒﻭﻥ( ﻋﻼﻤﺔ ﺠﻤﻊ ﺍﻟﺫﻜﻭﺭ ﻭ)ﻤﻼﺌﻜﺔ( ﻫﻭ ﺍﻟﻔﺎﻋل ﻤﺫﻜﻭﺭ
ﺒﻌﺩ ﻓﻌﻠﻪ ﺍﻟﻤﺘﺼل ﺒﺎﻟﻭﺍﻭ.
ﻭﻋﻨﺩ ﺍﻟﻨﺤﺎﺓ ﺃﻥ ﺍﻟﻭﺍﻭ ﻓﻲ )ﻴﺘﻌﺎﻗﺒﻭﻥ( ﻟﻴﺴﺕ ﻋﻼﻤﺔ ﺠﻤﻊ ﺍﻟﺫﻜﻭﺭ ،ﻭﺇﻨﻤـﺎ ﻫـﻲ
ﻀﻤﺭ ﺠﻤﻊ ﺍﻟﺫﻜﻭﺭ ﻭﻫﻲ ﻓﺎﻋل .ﻭ)ﻤﻼﺌﻜﺔ( ﺍﻟﻤﺭﻓﻭﻉ ﺒﻌﺩﻩ ﻟﻴﺱ ﺒﻔﺎﻋل ﻟـ)ﻴﺘﻌـﺎﻗﺒﻭﻥ(
ﻭﺇﻨﻤﺎ ﻫﻭ ﺨﺒﺭ ﻟﻤﺒﺘﺩﺃ ﻤﺤﺫﻭﻑ.
ﻭﺍﻟﺫﻱ ﺃﺩﻱ ﺇﻟﻰ ﺫﻟﻙ – ﻓﻲ ﺘﻘﺩﻴﺭﻨﺎ – ﻫﻭ ﻓﻬﻤﻬﻡ ﺃﻥ ﺍﻟﺸﺎﻫﺩ ﻗﺩ ﺒﺘﺭ ﻋﻥ ﺴﺎﻗﻪ ،ﺇﺫ
ﺃﺼل ﺍﻟﺤﺩﻴﺙ "ﺇﻥ ﷲ ﻤﻼﺌﻜﺔ ﻴﺘﻌﺎﻗﺒﻭﻥ ﻓﻴﻜﻡ ،ﻤﻼﺌﻜﺔ ﺒﺎﻟﻠﻴل ﻭﻤﻼﺌﻜﺔ ﺒﺎﻟﻨﻬﺎﺭ").(337
ﻭﺍﻟﺤﻕ ﺃﻥ ﺍﻟﺸﺎﻫﺩ ﻟﻡ ﻴﺒﺘﺭ ﻋﻥ ﺴﻴﺎﻗﻪ ﺇﺫ ﺃﻥ ﻫﺫﺍ ﺍﻟﺘﻌﺒﻴﺭ ﻭﺭﺩ ﻓـﻲ ﺴـﺒﻌﺔ ﻤـﻥ
ﺃﺤﺎﺩﻴﺙ ﺍﻟﺭﺴﻭل – ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ – ﺍﺜﻨﺎﻥ ﻤﻨﻬﻤﺎ ﻓﻘﻁ ﻫﻤﺎ ﺍﻟﻠﺫﺍﻥ ﻴﻔﻬﻡ ﻤﻨﻬـﺎ ﺃﻥ
ﺍﻟﺘﻌﺒﻴﺭ ﺒﺘﺭ ﻋﻥ ﺴﺎﻗﻪ ،ﻭﺫﻟﻙ ﻓﻲ ﺤﺩﻴﺜﻴﻥ ﻭﺭﺩﺍ ﻓﻲ ﻤﺴﻨﺩ ﺃﺤﻤـﺩ ،ﺃﺤـﺩﻫﻤﺎ ﺍﻟﺤـﺩﻴﺙ
ﺍﻟﺴﺎﺒﻕ "ﺇﻥ ﷲ ﻤﻼﺌﻜﺔ ﻴﺘﻌﺎﻗﺒﻭﻥ ﻓﻴﻜﻡ ﻤﻼﺌﻜﺔ ﺒﺎﻟﻠﻴل ﻭﻤﻼﺌﻜﺔ ﺒﺎﻟﻨﻬﺎﺭ ﻓﻴﺠﺘﻤﻌﻭﻥ ﻓﻲ ﺼﻼﺓ
ﺍﻟﻔﺠﺭ ، "...ﻭﺍﻵﺨﺭ ﻗﺎل ﺭﺴﻭل ﺍﷲ – ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ– "ﺍﻟﻤﻼﺌﻜﺔ ﻴﺘﻌﺎﻗﺒﻭﻥ ﻓﻴﻜﻡ
)(338
ﻭﻋﻠﻰ ﻫﺫﻴﻥ ﺍﻟﺤﺩﻴﺜﻴﻥ ﺃﻥ ﺍﻟﻭﺍﻭ ﻓﻲ )ﻴﺘﻌـﺎﻗﺒﻭﻥ( ﻤﻼﺌﻜﺔ ﺒﺎﻟﻠﻴل ﻭﻤﻼﺌﻜﺔ ﺒﺎﻟﻨﻬﺎﺭ"...
) (339ﺼﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ – ﻜﺘﺎﺏ ﻤﻭﺍﻗﻴﺕ ﺍﻟﺼﻼﺓ ﺤﺩﻴﺙ ﺭﻗﻡ ). (522
) (340ﺼﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ – ﻜﺘﺎﺏ ﺒﺩﺍﺀ ﺍﻟﺨﻠﻕ ﺤﺩﻴﺙ ﺭﻗﻡ ) (2984ﻭﻜﺘﺎﺏ ﺍﻟﺘﻭﺤﻴﺩ ﺭﻗﻡ ) (6878ﻭ).(6932
) (341ﺼﺤﻴﺢ ﻤﺴﻠﻡ ﻟﻺﻤﺎﻡ ﻤﺴﻠﻡ ﺒﻥ ﺍﻟﺤﺠﺎﺝ ﺍﻟﻘﺸﻴﺭﻱ ﺍﻟﻨﻴﺴﺎﺒﻭﺭﻱ – ﺩﺍﺭ ﺇﺤﻴﺎﺀ ﺍﻟﺘﺭﺍﺙ ﺍﻟﻌﺭﺒﻲ 1954ﻡ ﻜﺘﺎﺏ
ﻤﻭﺍﻗﻴﺕ ﺍﻟﺼﻼﺓ ﺤﺩﻴﺙ ﺭﻗﻡ ) (101ﺒﺎﺴﻨﺎﺩﻴﻥ .
) (342ﺒﺎﻗﻲ ﻤﺴﻨﺩ ﺍﻟﻤﻜﺜﺭﻴﻥ ﺤﺩﻴﺙ ﺭﻗﻡ ).(9918
) (343ﺍﻟﻤﺅﻁﺄ ﻟﻺﻤﺎﻡ ﻤﺎﻟﻙ ﺒﻥ ﺃﻨﺱ – ﺩﺍﺭ ﺇﺤﻴﺎﺀ ﺍﻟﻌﻠﻭﻡ ﺒﻴﺭﻭﺕ 1988ﻡ ﻜﺘﺎﺏ ﺍﻟﻨﺩﺍﺀ ﻟﻠﺼﻼﺓ ﺤﺩﻴﺙ ﺭﻗﻡ ).(373
) (344ﺍﻨﻅﺭ :ﺸﺭﺡ ﺍﺒﻥ ﻋﻘﻴل .467
) (345ﺍﻟﻘﺎﺌل ﺴﺤﻴﻡ ﺒﻥ ﻭﻴﺜل ﺍﻟﺭﻴﺎﺹ ﻤﻥ ﻗﺼﻴﺩﺓ ﻴﻤﺩﺡ ﺒﻬﺎ ﻨﻔﺴﻪ ﻭﻴﻌﺭﺽ ﻓﻴﻬﺎ ﺒﺎﻷﺒﻴﺭﺩ ﺍﻟﺭﻴﺎﺹ ﺍﺒﻥ ﻋﻤﻪ ﺍﻨﻅﺭ :
ﺍﺒﻥ ﻋﻘﻴل .68/1
ﻲ
ﻻ ﻴﻘِﻴﻨ ِ
ﻰ ﻭ ﹶ
ﻋﹶﻠ
ﺃَﻤـَﺎ ﻴ ﺒﻘِﻲ ل
ل ﻭﺍ ﺭﺘِﺤﺎ ٌ
ﺤٌ
َﺃ ﹸﻜلﱠ ﺍﻟ ﺩ ﻫ ِﺭ ِ
ﻥ
ﺤ ﺩ ﺍﻷ ﺭ ﺒﻌِﻴ ِ
ﺕ
ﻭ ﹶﻗ ﺩ ﺠﺎ ﻭ ﺯ ﹸ ﻲ
ﺸ ﻌﺭﺍ ﺀ ﻤِﻨ
ﻭﻤﺎﺫﺍ ﹶﺘ ﺒ ﹶﺘﻐِﻲ ﺍﻟ ﱡ
ﺍﻟﺸﺎﻫﺩ ﻓﻴﻪ" :ﺍﻷﺭﺒﻌﻴﻥ" ﻓﻜﺴﺭﺕ ﻨﻭﻥ ﺠﻤﻊ ﺍﻟﻤﺫﻜﺭ ﺍﻟﺴﺎﻟﻡ ،ﻭﻗﻴل ﻓﻴﻬﺎ ﻟﻐﺔ ﻤـﻥ
ﻟﻐﺎﺕ ﺍﻟﻌﺭﺏ ،ﻭﻤﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻤﻥ ﺨﺭﺠﻪ ﻋﻠﻰ ﺃﻨﻪ ﻤﻌﺭﺏ ﺒﺎﻟﺤﺭﻜﺎﺕ ﺍﻟﻅﺎﻫﺭﺓ ﻋﻠﻰ ﺍﻟﻨﻭﻥ
ﻋﻠﻰ ﺃﻨﻪ ﻋﻭﻤل ﻤﻌﺎﻤﻠﺔ ﺍﻟﻤﻔﺭﺩ .ﻭﻗﻴل ﻜﺴﺭﻩ ﻟﻴﺱ ﺒﻠﻐﺔ ﻭﺇﻨﻤﺎ ﻜﺴﺭﺕ ﻋﻠـﻰ ﺍﻷﺼـل ؛
ﻭﻫﻭ ﺍﻟﺘﺨﻠﺹ ﻤﻥ ﺇﻟﺘﻘﺎﺀ ﺍﻟﺴﺎﻜﻨﻴﻥ ،ﻭﻗﻴل ﻜﺴﺭ ﺍﻟﻨﻭﻥ ﻀﺭﻭﺭﺓ ﺸﻌﺭﻴﺔ ﺍﻗﺘﻀﻰ ﺫﻟﻙ ﺃﻥ
ﻗﺎﻓﻴﺔ ﺍﻟﻘﺼﻴﺩﺓ ﻨﻭﻥ ﻤﻜﺴﻭﺭﺓ).(346
ﺇﺫﹰﺍ ﺇﺴﺎﺀﺓ ﻓﻬﻡ ﺍﻟﺸﺎﻫﺩ – ﻜﻤﺎ ﺫﻜﺭﻨﺎ – ﺘﺅﺩﻱ ﺇﻟﻰ ﺒﻨﺎﺀ ﺍﻟﻘﺎﻋﺩﺓ ﻋﻠﻰ ﺍﻟﻔﻬﻡ ﺍﻟﺨﺎﻁﺊ
ﺕ ﻋﻠﻰ ﻓﻬﻡ
،ﻭﺇﺫﺍ ﺒﻨﻴﺕ ﺍﻟﻘﺎﻋﺩﺓ ﻗﻴﺱ ﻋﻠﻴﻬﺎ ،ﻭﻫﺫﺍ ﻴﺠﻌل ﺍﻟﻨﺤﺎﺓ ﻴﻘﻴﺴﻭﻥ ﻋﻠﻰ ﻗﻭﺍﻋﺩ ﺒﻨﻴ ﹾ
ﺨﺎﻁﺊ ﻟﻠﺸﺎﻫﺩ .
ﻭﺨﻼﺼﺔ ﺍﻟﻘﻭل ﺇﻥ ﺍﻻﺨﺘﻼﻑ ﻓﻲ ﻓﻬﻡ ﺍﻟﺸﻭﺍﻫﺩ ﻜﺎﻥ ﻤﻥ ﺃﺴﺒﺎﺏ ﺍﻻﺨﺘﻼﻑ ﻓـﻲ
ﺘﻘﻌﻴﺩ ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻨﺤﻭﻴﺔ .
ﺜﺎﻟﺜ ﹰﺎ – ﺍﻟﺘﻌﺼﺏ ﺍﻟﻤﺫﻫﺒﻲ:
ﻭﺘﺘﻤﺜل ﻫﺫﻩ ﺍﻟﺨﻼﻓﺎﺕ ﺍﻟﻤﺫﻫﺒﻴﺔ ﺃﺼﺩﻕ ﺘﻤﺜﻴل ﻓﻴﻤﺎ ﻜﺘﺒﻪ ﺍﺒـﻥ ﻤـﻀﺎﺀ ﺍﻟﻘﺭﺒـﻲ
ﻥ ﻤﻀﺎ ﺀ ﻜﺎﻥ ﻗﺎﻀﻲ ﺍﻟﺠﻤﺎﻋﺔ ﻓﻲ ﺩﻭﻟﺔ
ﺘـ)592ﻫـ( ﻓﻲ ﺭﺩﻩ ﻋﻠﻰ ﺍﻟﻨﺤﺎﺓ ،ﺫﻟﻙ ﺃﻥ ﺍﺒ
ﺍﻟﻤﻭﺤﺩﻴﻥ).(347
ﻭﺩﻭﻟﺔ ﺍﻟﻤﻭﺤﺩﻴﻥ ﻫﺫﻩ ﺘﻤﺜل ﺍﻟﻤﺫﻫﺏ ﺍﻟﻅﺎﻫﺭﻱ ﻓﻲ ﺍﻟﻔﻘﻪ ،ﺍﻟﺫﻱ ﻴﺘﻠﺨﺹ ﻤﺒـﺩﺅﻩ
ﻓﻲ ﺍﻷﺨﺫ ﺒﻅﺎﻫﺭ ﻨﺼﻭﺹ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﻋﺩﻡ ﺍﻟﺘﻔﺭﻴﻊ ﺒﻤﺎ ﻴﺅﺩﻱ ﺇﻟﻴـﻪ ﻤـﻥ ﺘﺄﻭﻴـل
ﻭﺍﺴﺘﻨﺘﺎﺝ).(348
ﻫﺫﺍ ﺍﺒﻥ ﻤﻀﺎﺀ ﻓﻲ ﺍﻟﻔﻘﻪ ،ﻓﻤﺎﺫﺍ ﻓﻌل ﺍﺒﻥ ﻤﻀﺎﺀ ﻓﻲ ﺍﻟﻨﺤﻭ ؟؟ ﻤﻌﻠـﻭﻡ ﺃﻥ ﺍﺒـﻥ
ﻤﻀﺎﺀ ﻜﺎﻥ ﻗﺎﻀﻲ ﺍﻟﻘﻀﺎﺓ ﻓﻲ ﻋﻬﺩ ﻴﻌﻘﻭﺏ ﺒﻥ ﻴﻭﺴـﻑ )595-580ﻫــ( ﻭﻗـﺩ ﺭﺃﻱ
ﺜﺎﻨﻴ ﹰﺎ – ﺍﻟﻤﺘﺼﻭﻓﺔ:
ﺍﻹﻤﺎﻡ ﺍﻟﻐﺯﺍﻟﻲ ﻴﻌﺘﺒﺭ ﻤﻥ ﺃﺸﻬﺭ ﺍﻟﻤﺘﺼﻭﻓﺔ ﻭﻫﻭ ﻴﻌﻴﺏ ﻋﻠﻰ ﺃﺼـﺤﺎﺏ ﺘﻔـﺴﻴﺭ
ﺍﻟﻘﺭﺁﻥ ﺒﺎﻟﺭﺃﻱ ﺴﺒﻴﻠﻬﻡ ﺇﻟﻰ ﺍﻟﻬﻭﻯ ﻭﺠﻨﻭﺤﻬﻡ ﺇﻟﻰ ﺘﺄﻴﻴﺩ ﻤﺫﻫﺒﻬﻡ ﻋﻥ ﻁﺭﻴﻕ ﻫﺫﺍ ﺍﻟﺘﻔﺴﻴﺭ ،
ﻭﻴﻭﺭﺩ ﻗﻭل ﺍﻟﺭﺴﻭل – ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ" :ﻤﻥ ﻓﺴﺭ ﺍﻟﻘﺭﺁﻥ ﺒﺭﺃﻴﻪ ﻓﻠﻴﺘﺒﻭﺃ ﻤﻘﻌﺩﻩ ﻤﻥ
ﺍﻟﻨﺎﺭ") ،(364ﻭﻫﻭ ﻓﻲ ﺍﻟﻭﻗﺕ ﻨﻔﺴﻪ ﻻ ﻴﺅﻴﺩ ﺍﻷﺨﺫ ﺒﻅﺎﻫﺭ ﺍﻟﺘﻔﺴﻴﺭ ؛ ﻷﻥ ﺫﻟﻙ ﺴﻭﻑ ﻴﻌﻁل
ﺍﻻﺠﺘﻬﺎﺩ ،ﻭﻴﺠﻌل ﺍﻟﻨﺎﺱ ﻤﺘﺴﺎﻭﻴﻥ ﻓﻲ ﻓﻬﻤﻪ ،ﻓﺎﻻﺠﺘﻬﺎﺩ ﻫﻭ ﺍﻟﺫﻱ ﻴﻔﺭﻕ ﺒﻴﻥ ﺍﻟﻤﺩﺍﺭﻙ ،
ﻻ ﻤﺎ ﺘﺭﺠﻤﻪ ﺍﻟﻅﺎﻫﺭ ،ﻓﻬﻭ ﻤﺨﺒﺭ ﻋﻥ ﺤﺩ ﻨﻔﺴﻪ ،
ﻴﻘﻭل" :ﻤﻥ ﺯﻋﻡ ﺃﻥ ﻻ ﻤﺒﻨﻲ ﻟﻠﻘﺭﺁﻥ ﺇ ﹼ
ﻭﻫﻭ ﻤﺼﻴﺏ ﻓﻲ ﺍﻹﺨﺒﺎﺭ ﻋﻥ ﻨﻔﺴﻪ ،ﻭﻟﻜﻨﻪ ﻤﺨﻁﺊ ﻓﻲ ﺍﻟﺤﻜﻡ ﺒﺭﺩ ﺍﻟﺨﻠﻕ ﻜﺎﻓـﺔ ﺇﻟـﻰ
ﺩﺭﺠﺘﻪ ﺍﻟﺘﻲ ﻫﻲ ﺤﺩﻩ ﻭﻤﺤﻁﱡﻪ ،ﺒل ﺍﻷﺨﺒﺎﺭ ﻭﺍﻵﺜﺎﺭ ﺘﺩل ﻋﻠﻰ ﺃﻥ ﻤﻌﺎﻨﻲ ﺍﻟﻘﺭﺁﻥ ﻓﻴﻬـﺎ
ﻤﺘﺴﻊ ﻷﺭﺒﺎﺏ ﺍﻟﻔﻬﻡ").(365
) (378ﺍﻟﺤﻘﺎﺌﻕ ﺍﻟﺨﻔﻴﺔ ﻋﻥ ﺍﻟﺸﻴﻌﺔ ﺍﻟﻔﺎﻁﻤﻴﺔ ،ﻭﺍﻻﺜﻨﻰ ﻋﺸﺭﻴﺔ ﻟﻸﺴﺘﺎﺫ /ﻤﺤﻤﺩ ﺤﺴﻥ ﺍﻷﻋﻅﻤﻰ – ﺍﻟﻬﻴﺌﺔ ﺍﻟﻤﺼﺭﻴﺔ
ﺍﻟﻌﺎﻤﺔ ﻟﻠﺘﺄﻟﻴﻑ ﻭﺍﻟﻨﺸﺭ ﺹ.25
) (379ﺴﻭﺭﺓ ﺁل ﻋﻤﺭﺍﻥ ﺍﻵﻴﺔ .7
) (380ﺍﻟﻤﺠﺎﻟﺱ ﺍﻟﻤﺅﻴﺩﻴﺔ ﻫﻲ ﻤﺠﻤﻭﻋﺔ ﻤﻥ ﺜﻤﺎﻨﻤﺎﺌﺔ ﻤﺠﻠﺱ ﺃﻟﻘﺎﻫﺎ ﺩﺍﻋﻲ ﺍﻟﺩﻋﺎﺓ ﺍﻟﻤﺅﻴﺩ ﻓﻲ ﺍﻟﺩﻴﻥ ﻫﺒﺔ ﺍﷲ ﺍﻟﺸﻴﺭﺍﺯﻱ
ﻭﺒﺜﻬﺎ ﻜل ﺃﺴﺭﺍﺭ ﺍﻟﺩﻋﻭﺓ ﺍﻟﻔﺎﻁﻤﻴﺔ .
) (381ﻅﺎﻫﺭﺓ ﺍﻹﻋﺭﺍﺏ ﺹ.205
)(382
ﻴﻘﺩﺭﻭﻥ ﻤﻀﺎﻓ ﹰﺎ ،ﺃﻱ )ﺇﻟﻰ ﺜﻭﺍﺏ ﺭﺒﻬﺎ( ،ﻭﻓﻲ ﺍﻵﻴﺔ "ﻭﺠﺎﺀ ﺭﺒﻙ ﻭﺍﻟﻤﻠـﻙ ﻨﺎﻅﺭﺓ"
)(383
ﻴﻘﺩﺭﻭﻥ ﻤﻀﺎﻓ ﹰﺎ ﺃﻴﻀ ﹰﺎ ﺃﻱ )ﻭﺠﺎﺀ ﺃﻤﺭ ﺭﺒﻙ( ﻜﻤﺎ ﺃﺴـﻠﻔﻨﺎ ﻓﺎﻟﻔـﺎﻁﻤﻴﻭﻥ ﺼﻔ ﹰﺎ ﺼﻔ ﹰﺎ"
ﻴﻨﻜﺭﻭﻥ – ﺃﻴﻀ ﹰﺎ – ﺭﺅﻴﺔ ﺍﷲ ﻋﺯ ﻭﺠل ،ﻭﻟﻜﻨﻬﻡ ﻴﺨﺘﻠﻔﻭﻥ ﻤﻊ ﺍﻟﻤﻌﺘﺯﻟـﺔ ﻓـﻲ ﺘﺄﻭﻴـل
ﺍﻵﻴﺎﺕ ﺍﻟﺘﻲ ﺘﺘﺤﺩﺙ ﻋﻥ ﺭﺅﻴﺘﻪ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ،ﻗﺎل ﺍﻟﻤﺅﻴﺩ" :ﺇﻥ ﺍﻟﻤﻌﺘﺯﻟـﺔ – ﻭﻫـﻡ
ﺒﺯﻋﻤﻬﻡ – ﻓﺭﺴﺎﻥ ﺍﻟﻜﻼﻡ ،ﻓﺯﻋﻭﺍ ﻭﺘﺄﻭﻟﻭﺍ ﻫﺫﻩ ﺍﻵﻴﺔ ،ﻓﻘﺎﻟﻭﺍ :ﺇﻨﻤﺎ ﻋﻨﻲ ﺒﻬـﺎ )ﺜـﻭﺍﺏ
ﺭﺒﻬﺎ( ﺃﻭ )ﺇﻟﻰ ﻨﻌﻤﺔ ﺭﺒﻬﺎ( ﻓﺯﺍﺩﻭﺍ ﻤﺎ ﻻ ﻭﺠﻭﺩ ﻟﻪ ﻓﻲ ﻨﺹ ﺍﻟﺘﻼﻭﺓ").(384
ﻭﻗﺼﺩﻭﺍ ﺒﺯﻋﻤﻬﻡ ﻨﻔﻲ ﺍﻟﺘﺸﺒﻴﻪ ،ﻓﻘﺩ ﺍﺤﺘﺎﻁﻭﺍ ﻓﻲ ﻫﺫﺍ ﺍﻟﺒﺎﺏ ﻟﺭﺒﻬﻡ ...ﻭﻜﺎﻥ ﺍﷲ
ﺃﻭﻟﻲ ﻤﻨﻬﻡ ﺒﺄﻥ ﻴﺘﻘﻥ ﻗﻭﻟﻪ ﻭﻴﺤﻤﻴﻪ ﻤﻤﺎ ﻴﺩﺨل ﺍﻟﻨﻘﻴﺼﺔ ﻋﻠﻴﻪ .ﻓﺈﻥ ﺍﺤﺘﺠﻭﺍ ﺒﺄﻨﻪ ﺘﻌﺎﻟﻰ ﺴﻠﻙ
ﻓﻴﻪ ﻤﺴﻠﻙ ﺍﻻﺨﺘﺼﺎﺭ ،ﻭﺘﺭﻜﻪ ﻤﻬﺯﹰﺍ ﻟﻸﻓﻜﺎﺭ ،ﻭﻤﻜﺎﻨ ﹰﺎ ﻟﻠﻨﻅﺭ ﻭﺍﻻﻋﺘﺒﺎﺭ .ﻓﻠﻘـﺩ ﺃﻀـﺎﻉ
ﺨﻠﻘﻪ ﺒﻬﺫﺍ ﺍﻻﻗﺘﺼﺎﺭ ﻭﺃﻭﺭﺩﻫﻡ ﺒﻪ ﺠﻬﻨﻡ ﺩﺍﺭ ﺍﻟﺒﻭﺍﺭ ،ﻓﻤﺎ ﺍﻟﺫﻱ ﻜﺎﻥ ﻴﻀﻴﺭﻩ ﺃﻥ ﻴﻘـﻭل:
ﺇﻟﻰ ﺜﻭﺍﺏ ﺭﺒﻬﺎ ﻨﺎﻅﺭﺓ ،ﻓﻴﻌﻤﻡ ﻋﺒﺎﺩﻩ ﺒﻬﺫﻩ ﺍﻟﻜﻠﻤﺔ ﻤﻥ ﺍﻟﺸﻘﻭﺓ ﻭﺍﻟﺨـﺴﺎﺭ ﻓـﺈﻥ ﺼـﺒﻴ ﹰﺎ
ﻤﺤﺠﻭﺭﹰﺍ ﻋﻠﻴﻪ ،ﻻ ﻴﻜﺎﺩ ﻴﺤﺠﺭ ﻋﻠﻴﻪ ﺒﺄﻜﺜﺭ ﻤﻤﺎ ﺤﺠﺭﺕ ﺍﻟﻤﻌﺘﺯﻟﺔ ﻋﻠﻰ ﺨﺎﻟﻘﻬﺎ ﻭﺒﺎﺭﺌﻬﺎ ،
ﺇﺫﺍ ﻗﺎل )ﻨﺎﻅﺭﺓ( ﻗﺎﻟﻭﺍ :ﻻ ،ﺒل ﺇﻟﻰ ﺜﻭﺍﺏ ﺭﺒﻬﺎ ﻨﺎﻅﺭﺓ ،ﻭﺇﺫﺍ ﻗﺎل )ﻭﺠﺎﺀ ﺭﺒﻙ ﻭﺍﻟﻤﻠـﻙ
ﺼﻔ ﹰﺎ ﺼﻔ ﹰﺎ( ﻗﺎﻟﻭﺍ :ﻻ ﺒل ﺠﺎﺀ ﺃﻤﺭ ﺒﻙ).(385
ﺍﻟﻔﺎﻁﻤﻴﻭﻥ ﺇﺫﹰﺍ ﻴﺨﺎﻟﻔﻭﻥ ﺍﻟﻤﻌﺘﺯﻟﺔ ﻓﻲ ﺘﻘﺩﻴﺭ ﻤﻀﺎﻑ ﻟﻨﻔﻲ ﺍﻟﺭﺅﻴﺔ ﻋﻥ ﺍﷲ ﺴﺒﺤﺎﻨﻪ
ﻭﺘﻌﺎﻟﻲ ،ﻭﻟﻜﻨﻬﻡ – ﺃﻱ ﺍﻟﻔﺎﻁﻤﻴﻴﻥ – ﻴﻠﺘﻤﺴﻭﻥ ﺴﺒﻴل ﺘﺄﻭﻴل ﺍﻟﻤﻌﺎﻨﻲ ﻹﻨﻜﺎﺭ ﺘﻠﻙ ﺍﻟﺭﺅﻴﺔ ،
ﻓﻘﺩ ﺃﻭﻟﻭﺍ ﺍﻵﻴﺎﺕ ﺍﻟﺘﻲ ﻭﺭﺩﺕ ﻋﻥ ﺭﺅﻴﺔ ﺍﻟﺭﺤﻤﻥ ﺇﻟﻰ ﺸﻲﺀ ﻭﺍﺤـﺩ ،ﻭﻫـﻭ ﺍﻻﺘـﺼﺎل
ﺒﺎﻟﻭﺤﻲ ﻭﺍﻷﺌﻤﺔ ﻭﻤﻥ ﻴﻤﺜل ﺍﻟﻭﺤﻲ ﻭﺍﻷﺌﻤﺔ ﻭﻫﻡ ﺍﻟﺤﺠﺞ).(386
) (393ﺠﺎﺀ ﺫﻜﺭﻫﺎ ﻋﻠﻰ ﺴﺒﻴل ﺍﻟﻤﺜﺎل ﻓﻲ ﺘﺎﺭﻴﺦ ﺒﻐﺩﺍﺩ 105/12ﺍﻹﻨﺼﺎﻑ ، 411/2ﻨﺯﻫﺔ ﺍﻷﻟﺒﺎﺀ ﺹ 79ﻤﻐﻨﻲ
ﺍﻟﻠﺒﻴﺏ 88/1ﻭﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ .131/3
ﻫﺫﺍ ﺍﻟﻭﻀﻊ )ﻓﺈﺫﺍ ﻫﻤﺎ ﺴﻴﺎﻥ( ﺃﻭ )ﻓﺈﺫﺍ ﻫﻤﺎ ﺴﻭﺍﺀ() ،(394ﻭﻗﺩ ﺠﺎﺀ ﻓﻲ ﺍﻟﻘـﺭﺁﻥ ﺍﻟﻜـﺭﻴﻡ
ﺍﻟﻅﺭﻑ )ﺇﺫﺍ( ﻭﺒﻌﺩﻩ ﻀﻤﻴﺭ ﻭﺍﺤﺩ ﺜﻡ ﺍﺴﻡ ﻅﺎﻫﺭ ،ﻗﺎل ﺘﻌﺎﻟﻰ" :ﻓﺄﻟﻘﻲ ﻋﺼﺎﻩ ﻓﺈﺫﺍ ﻫـﻲ
ﺜﻌﺒﺎﻥ ﻤﺒﻴﻥ ﻭﻨﺯﻉ ﻴﺩﻩ ﻓﺈﺫﺍ ﻫﻲ ﺒﻴﻀﺎﺀ ﻟﻠﻨﺎﻅﺭﻴﻥ") ،(395ﻭﻗﺎل ﺘﻌﺎﻟﻰ" :ﻓﺄﻟﻘﺎﻫﺎ ﻓﺈﺫﺍ ﻫـﻲ
ﺤﻴﺔ ﺘﺴﻌﻲ").(396
ﻭﺒﻌﺩ ﻜل ﺫﻟﻙ ﻴﺄﺘﻲ ﺍﻟﻨﺤﻭﻴﻭﻥ ﻭﻴﺨﺭﺠﻭﺍ ﻟﻠﺨﻁﺄ ﺍﻹﻋﺭﺍﺒﻲ ،ﻓﻜل ﻤﻥ ﻴﺨﻁـﺊ ﻻ
ﻴﻌﺘﺭﻑ ﺒﺨﻁﺌﻪ ؛ ﻷﻨﻪ ﻴﺠﺩ ﻤﻥ ﺩﺍﻓﻊ ﻋﻨﻪ ،ﻓﺄﺩﻱ ﺫﻟﻙ ﻟﺘﺸﻌﺏ ﺍﻟﻭﺠﻭﻩ ﻭﺃﺩﻱ ﺇﻟﻰ ﺨﻠـﻁ
ﺒﺎﻁﻠﻬﺎ ﺒﺼﻭﺍﺒﻬﺎ ﻭﺴﺎﻫﻡ ﻓﻲ ﺇﺤﺩﺍﺙ ﺍﻟﺨﻼﻑ ﺍﻟﻨﺤﻭﻱ ﻭﺍﻟﺫﻱ ﺃﺜﺭ ﺒـﺩﻭﺭﻩ ﻋﻠـﻰ ﺘﻘﻌﻴـﺩ
ﺍﻟﻘﻭﺍﻋﺩ .
ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل
ﺍﻟﺨﻼﻑ ﻓﻲ ﺍﻷﺼﻭل
ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ
ﺍﻟﺨﻼﻑ ﻓﻲ ﺍﻟﻤﺼﻁﻠﺤﺎﺕ ﺍﻟﻨﺤﻭﻴﺔ
ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل
ﺍﻟﺨﻼﻑ ﻓﻲ ﺍﻷﺼﻭل
ﻻ – ﺍﻟﺴﻤﺎﻉ ﻭﺍﻟﻘﻴﺎﺱ .
ﺃﻭ ﹰ
ﺜﺎﻨﻴ ﹰﺎ – ﺍﻟﺘﻌﻠﻴل .
ﺜﺎﻟﺜ ﹰﺎ – ﺍﻷﺼل ﻭﺍﻟﻔﺭﻉ .
ﺃﻭ ﹰﻻ – ﺍﻟﺴﻤﺎﻉ ﻭﺍﻟﻘﻴﺎﺱ:
ﻗﺎل ﺼﺎﺤﺏ ﺍﻟﻤﺴﺘﻭﻓﻲ..." :ﻜل ﻋﻠﻡ ﻓﺒﻌﻀﻪ ﻤﺄﺨﻭﺫ ﺒﺎﻟﺴﻤﺎﻉ ﻭﺍﻟﻨﺼﻭﺹ ﻭﺒﻌﻀﻪ
ﺒﺎﻻﺴﺘﻨﺒﺎﻁ ﻭﺍﻟﻘﻴﺎﺱ ...ﻭﺍﻟﻨﺤﻭ ﺒﻌﻀﻪ ﻤﺴﻤﻭﻉ ﻤﺄﺨﻭﺫ ﻤﻥ ﺍﻟﻌﺭﺏ ﻭﺒﻌـﻀﻪ ﻤـﺴﺘﻨﺒﻁ
ﺒﺎﻟﻔﻜﺭﺓ ﻭﺍﻟﺭﻭﻴﺔ .(397)"...
ﻫﺫﺍ ﺍﻟﻘﻭل ﻴﺅﻜﺩ ﺃﻫﻤﻴﺔ ﺍﻟﺴﻤﺎﻉ ﻭﺍﻟﻘﻴﺎﺱ ﻓﻲ ﺘﻘﻌﻴﺩ ﺍﻟﻨﺤﻭ ﺍﻟﻌﺭﺒﻲ ﻭﻴﻌﺘﺒﺭ ﺇﺸـﺎﺭﺓ
ﻭﺍﻀﺤﺔ ﺇﻟﻰ ﻤﻜﺎﻨﺘﻬﻤﺎ ﻓﻲ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻠﻐﻭﻴﺔ ﺒﻌﺎﻤﺔ ﻭﺍﻟﻨﺤﻭ ﺒﺨﺎﺼﺔ ،ﺫﻟﻙ ﺍﻟﻨﺤﻭ ﺍﻟـﺫﻱ
ﻜﺎﻥ ﻓﻲ ﺒﺩﺍﻴﺘﻪ ﺴﻤﺎﻋﻴ ﹰﺎ ﺜﻡ ﺘﺤﻭل ﻗﻴﺎﺴﻴ ﹰﺎ ﻭﻜﺎﻥ ﺩﺭﺍﺴﺔ ﺒﺩﺃﺕ ﻭﺴﻴﻠﺔ ﺇﻟﻰ ﻏﺎﻴـﺔ ﻭﻟﻜﻨﻬـﺎ
ﺴﺭﻋﺎﻥ ﻤﺎ ﺃﺼﺒﺤﺕ ﻏﺎﻴﺔ ﻓﻲ ﻨﻔﺴﻬﺎ ،ﻜﺎﻨﺕ ﻓـﻲ ﻤﺒـﺩﺌﻬﺎ ﺘﻘـﻭﻡ ﻋﻠـﻰ ﺍﻻﺴـﺘﻘﺭﺍﺀ
ﻭﺍﻟﻤﻼﺤﻅﺎﺕ ﻓﺄﺼﺒﺤﺕ ﺒﻌﺩ ﺯﻤﻥ ﺘﻘﻭﻡ ﻋﻠﻰ ﺍﻟﻘﺎﻋﺩﺓ ﻭﺍﻟﺘﻁﺒﻴﻕ).(398
ﻓﺎﻷﺼل ﺍﻷﻭل ﻤﻥ ﺃﺼﻭل ﺍﻟﻨﺤﻭ )ﺍﻟﺴﻤﺎﻉ( ﻤﻤﻥ ﺴﻠﻤﺕ ﺴﻠﻴﻘﺘﻪ ﻭﺼﺤﺕ ﻋﺭﺒﻴﺘﻪ
،ﺃﻤﺎ ﺍﻷﺼل ﺍﻟﺜﺎﻨﻲ ﻓﻬﻭ )ﺍﻟﻘﻴﺎﺱ( ﺍﻟﺫﻱ ﺠﺎﺀ ﻤﻥ ﺩﻗﺔ ﻨﻅﺭ ﺍﻟﻨﺤﺎﺓ ﻭﻓﻘﻬﻡ ﻷﺴﺭﺍﺭ ﺍﻟﻠﻐﺔ .
ﻭﻤﻥ ﻫﺫﺍ ﺍﻟﻤﻨﻁﻠﻕ ﻗﺩﻤﻨﺎ ﺍﻟﺴﻤﺎﻉ ﻋﻠﻰ ﺍﻟﻘﻴﺎﺱ .
ﺃ /ﺍﻟﺴﻤﺎﻉ :
ﻤﻔﻬﻭﻡ ﺍﻟﺴﻤﺎﻉ ﻟﻴﺱ ﻤﻔﻬﻭﻤ ﹰﺎ ﻨﺤﻭﻴ ﹰﺎ ﻓﺤﺴﺏ ؛ ﻭﻟﺫﻟﻙ ﻻﺒﺩ ﻤﻥ ﺘﻨﺎﻭﻟﻪ ﻤـﻥ ﺠﻤﻴـﻊ
ﺍﻟﻨﻭﺍﺤﻲ ﺍﻟﺘﻲ ﻴﺸﺘﻤل ﻋﻠﻴﻬﺎ ﺤﺘﻰ ﺘﺘﻀﺢ ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﻤﻔﺎﻫﻴﻤﻪ ﺍﻟﻤﺨﺘﻠﻔﺔ ،ﻭﻫﺫﻩ ﺍﻟﻤﻔـﺎﻫﻴﻡ
ﻴﻤﻜﻥ ﺇﺠﻤﺎﻟﻬﺎ ﻓﻲ ﺍﻵﺘﻲ :
) (397ﻨﻘ ﹰ
ﻼ ﻋﻥ ﺍﻟﺴﻴﻭﻁﻲ – ﺍﻻﻗﺘﺭﺍﺡ – ﺹ ، 45ﻭﻤﺎﺯﻥ ﻤﺒﺎﺭﻙ – ﺍﻟﻨﺤﻭ ﺍﻟﻌﺭﺒﻲ – ﺍﻟﻌﻠﺔ ﺍﻟﻨﺤﻭﻴﺔ ﺹ.74
) (398ﻤﺤﻤﻭﺩ ﻋﺒﺩ ﺍﻟﺴﻼﻡ – ﺍﻟﺘﻘﻌﻴﺩ ﺍﻟﻨﺤﻭﻱ ﺒﻴﻥ ﺍﻟﺴﻤﺎﻉ ﻭﺍﻟﻘﻴﺎﺱ ﺭﺴﺎﻟﺔ ﻤﺎﺠﺴﺘﻴﺭ – ﺠﺎﻤﻌﺔ ﺍﻟﻘﺎﻫﺭﺓ – ﻜﻠﻴﺔ ﺩﺍﺭ ﺍﻟﻌﻠﻭﻡ
1968ﻡ ﺹ.5
-1ﻤﻔﻬﻭﻡ ﺍﻟﺴﻤﺎﻉ ﻟﻐﺔ .
-2ﻤﻔﻬﻭﻡ ﺍﻟﺴﻤﺎﻉ ﺍﺼﻁﻼﺤ ﹰﺎ .
-3ﻤﻔﻬﻭﻡ ﺍﻟﺴﻤﺎﻉ ﻟﺩﻱ ﺒﻌﺽ ﺍﻟﻤﺤﺩﺜﻴﻥ .
/1ﻤﻔﻬﻭﻡ ﺍﻟﺴﻤﺎﻉ ﻟﻐﺔ:
ﻥ
ﻟﻜﻠﻤﺔ )ﺴﻤﺎﻉ( ﺃﻭ )ﺍﻟﺴﻤﺎﻉ( ﻓﻲ ﺍﻟﻠﻐﺔ ﺃﺼل ﺍﺸﺘﻘﺎﻗﻲ ﺍﺸﺘﻘﺕ ﻤﻨﻪ ،ﻜﻤﺎ ﻟﻬﺎ ﻤﻌﺎ ٍ
ﻤﺘﻌﺩﺩﺓ ﻤﻥ ﻨﺎﺤﻴﺔ ﺍﻟﻤﺩﻟﻭل ،ﻭﻜﻼﻫﻤﺎ ﺩﺍﺨل ﺘﺨﺕ ﻤﺎﺩﺓ )ﺴﻤﻊ( .
ﺴ ِﻤ ﻊ( ،ﺠﺎﺀ ﻓﻲ ﺒﻌﺽ ﺍﻟﻤﻌﺎﺠﻡ ﻗﺎل ﺴـﻴﺒﻭﻴﻪ:
ﻓﻬﻲ ﻤﻥ ﻨﺎﺤﻴﺔ ﺍﻻﺸﺘﻘﺎﻕ ﻤﺼﺩﺭ )
ﻭﻗﺎﻟﻭﺍ " :ﺃﺨﺫﺕ ﺫﻟﻙ ﻋﻨﻪ ﺴﻤ ﻌ ﹰﺎ ﻭﺴﻤﺎﻋ ﹰﺎ ،ﺠﺎﺀﻭﺍ ﺒﺎﻟﻤﺼﺩﺭ ﻋﻠﻰ ﻏﻴﺭ ﻓﻌﻠﻪ").(399
ﻥ ﻋﺩﻴﺩﺓ ،ﻓﻬـﻲ ﺘﻌﻨـﻲ ﺍﻻﺴـﺘﻤﺎﻉ ،
ﺃﻤﺎ ﻤﻥ ﻨﺎﺤﻴﺔ ﺍﻟﻤﺩﻟﻭل ﻓﻬﻲ ﺘﺩل ﻋﻠﻰ ﻤﻌﺎ ٍ
ﻭﺘﺠﺊ ﺒﻤﻌﻨﻲ ﺍﻷﺴﻤﺎﻉ ،ﻭﻗﺩ ﺘﺄﺘﻲ ﺒﻤﻌﻨﻲ ﺍﻟﺫﻜﺭ ﺍﻟﺠﻤﻴل ﺃﻭ ﺍﻟﻘﺒﻴﺢ ،ﻭﻫﻲ ﺍﺴ ﻡ ﻟﺒﻁﻥ ﻤﻥ
ﺒﻁﻭﻥ ﺍﻟﻌﺭﺏ ،ﻭﺍﻟﺴﻤﺎﻉ ﺒﻤﻌﻨﻲ ﺍﻟﻐﻨﺎﺀ ،ﻫﺫﺍ ﻭﻗﺩ ﺘﻜﻭﻥ ﺍﺴﻤ ﹰﺎ ﻟﻔﻌل ﺃﻤﺭ) ،(400ﻭﻗﺩ ﺘﺄﺘﻲ
ﺒﻤﻌﻨﻲ ﺍﻻﺴﺘﺠﺎﺒﺔ) ،(401ﻭﻜﻤﺎ ﺘﺩل ﻋﻠﻰ ﺍﻟﺸﻬﺭﺓ ﻭﺫﻴﻭﻉ ﺍﻟﺼﻴﺕ).(402
) (399ﺍﻨﻅﺭ :ﺍﻟﺯﺒﻴﺩﻱ – ﺘﺎﺝ ﺍﻟﻌﺭﻭﺱ ﻤﻥ ﺠﻭﺍﻫﺭ ﺍﻟﻘﺎﻤﻭﺱ ﻁ 1ﺝ 5ﻤﺎﺩﺓ )ﺴﻤﻊ( ﻭﺍﺒﻥ ﺴﻴﺩﻩ – ﺍﻟﻤﺤﻜـﻡ ﻭﺍﻟﻤﺤـﻴﻁ
ﺍﻷﻋﻅﻡ ﻓﻲ ﺍﻟﻠﻐﺔ ﻁ 1ﺍﻟﻤﺎﺩﺓ ﻨﻔﺴﻬﺎ ،ﻭﺍﺒﻥ ﻤﻨﻅﻭﺭ – ﻟﺴﺎﻥ ﺍﻟﻌﺭﺏ ﻁ 1ﺝ 8ﺍﻟﻤﺎﺩﺓ ﻨﻔﺴﻬﺎ .
* ﻟﻌل ﺴﻴﺒﻭﻴﻪ ﻴﻘﺼﺩ ﺒﻘﻭﻟﻪ" :ﺠﺎﺀﻭﺍ ﺒﺎﻟﻤﺼﺩﺭ ﻋﻠﻰ ﻏﻴﺭ ﻓﻌﻠﻪ" ﺇﻨﻬﻡ ﻗﺎﻟﻭﺍ " :ﺴﻤﺎﻋﹰﺎ ﻭﻓﻲ ﺍﻟﻘﻴﺎﺱ ﺴﻤﻌﹰﺎ" .
ﻫﺫﺍ ،ﻭﻟﻤﺎﺩﺓ )ﺴﻤﻊ( ﻤﺼﺎﺩﺭ ﺃﺨﺭﻯ ﺫﻜﺭﻫﺎ ﺍﺒﻥ ﻤﻨﻅﻭﺭ ﻓﻲ ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ ﻭﺍﻟﻤﺎﺩﺓ ﻨﻔﺴﻬﺎ ﻭﻤﻨﻬﺎ :ﺴِـﻤﻌﹰﺎ – ﺒﻜـﺴﺭ
ﺍﻟﺴﻴﻥ ، -ﻭﺴﻤﺎﻋﻴﺔ .
400
( ﺍﻨﻅﺭ :ﺩ /ﻤﺤﻤﺩ ﺴﻤﻴﺭ ﻨﺠﻴﺏ ﺍﻟﻠﺒﺩﻱ – ﻤﻌﺠﻡ ﺍﻟﻤﺼﻁﻠﺤﺎﺕ ﺍﻟﻨﺤﻭﻴـﺔ ﻭﺍﻟـﺼﺭﻓﻴﺔ ﺩﺍﺭ ﺍﻟﻔﺭﻗـﺎﻥ – ﻋﻤـﺎﻥ – )
ﻭﻤﺅﺴﺴﺔ ﺍﻟﺭﺴﺎﻟﺔ ﺒﻴﺭﻭﺕ ﻁ1409 3ﻫـ1988-ﻡ ﺹ ، 106ﻭﺍﻟﻔﻴﺭﻭﺯﺒﺎﺩﻱ – ﺍﻟﻘﺎﻤﻭﺱ ﺍﻟﻤﺤﻴﻁ – ﺍﻟﻤﻜﺘﺒﺔ ﺍﻟﺤﺴﻴﻨﻴﺔ
ﺍﻟﻤﺼﺭﻴﺔ ﻁ1330 1ﻫـ ﺝ 3ﻓﺼل ﺍﻟﺴﻴﻥ ﺒﺎﺏ ﺍﻟﻌﻴﻥ ﻭﺍﻟﺯﻤﺨـﺸﺭﻱ – ﺃﺴـﺎﺱ ﺍﻟﺒﻼﻏـﺔ – ﺩﺍﺭ ﺼـﺎﺩﺭ ﺒﻴـﺭﻭﺕ
1399ﻫـ1979-ﻡ – ﻤﺎﺩﺓ )ﺴﻤﻊ( ﺹ .308ﻭﺍﻟﺒﻁﻠﻴﻭﺱ – ﺍﻟﻔﺭﻕ ﺒﻴﻥ ﺍﻟﺤﺭﻭﻑ ﺍﻟﺨﻤﺴﺔ – ﺩﺍﺭ ﺍﻟﻤﺄﻤﻭﻥ ﻟﻠﺘـﺭﺍﺙ –
ﺩﻤﺸﻕ ﻁ1404 1ﻫـ1984-ﻡ ﺹ.544
) (401ﺃﻤﺎ ﺍﺘﻴﺎﻨﻬﺎ ﺒﻤﻌﻨﻲ ﺍﻻﺴﺘﺠﺎﺒﺔ ﻓﻤﻨﻪ ﺍﻟﺤﺩﻴﺙ" :ﺴﻤﻊ ﺍﷲ ﻟﻤﻥ ﺤﻤﺩ" – ﻭﺭﺩ ﺍﻟﺤﺩﻴﺙ ﻓﻲ ﺼـﺤﻴﺢ ﻤـﺴﻠﻡ ﺒـﺸﺭﺡ
ﺍﻟﻨﻭﻭﻱ – ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ ﺒﻴﺭﻭﺕ 1410ﻫـ1990-ﻡ ﺝ 4ﻜﺘﺎﺏ ﺍﻟﺼﻼﺓ ،ﺤﺩﻴﺙ ﺭﻗـﻡ 25ﺹ) ،75ﻭﺴـﻤﻊ ﺍﷲ
ﻟﻤﻥ ﺤﻤﺩ( ﺃﻱ :ﺍﺴﺘﺠﺎﺏ ،ﻭﻭﺭﺩﺕ ﺒﻬﺫﺍ ﺍﻟﻤﻌﻨﻲ ﺃﻴﻀﹰﺎ ﻓﻲ ﺍﻟﻠﺴﺎﻥ ﺝ 8ﻤﺎﺩﺓ )ﺴﻤﻊ( .
) (402ﺍﺒﻥ ﻓﺎﺭﺱ–ﻤﻘﺎﻴﻴﺱ ﺍﻟﻠﻐﺔ–ﺘﺤﻘﻴﻕ ﻭﻀﺒﻁ:ﻋﺒﺩ ﺍﻟﺴﻼﻡ ﻫﺎﺭﻭﻥ–ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ – ﺇﻴﺭﺍﻥ ﺝ 3ﻤﺎﺩﺓ)ﺴﻤﻊ( .
ﺇﺫﻥ ﻓﻜﻠﻤﺔ )ﺴﻤﺎﻉ( ﺃﻭ )ﺍﻟﺴﻤﺎﻉ( ﻤﺸﺘﺭﻙ ﻟﻔﻅﻲ ﺜﺭ ،ﻓﻤﺎ ﺍﻟﻤﻘـﺼﻭﺩ ﻤـﻥ ﻫـﺫﻩ
ﺍﻟﻜﻠﻤﺔ ﻓﻲ ﺍﺼﻁﻼﺡ ﺍﻟﻨﺤﺎﺓ ﺒﻌﺩ ﻤﻌﺭﻓﺔ ﻤﺩﻟﻭﻟﻬﺎ ﻟﻐﺔ ؟؟
) (419ﺍﺒﻥ ﻫﺸﺎﻡ ﺍﻷﻨﺼﺎﺭﻱ – ﻤﻐﻨﻲ ﺍﻟﻠﺒﻴﺏ ﻋﻥ ﻜﺘﺏ ﺍﻷﻋﺎﺭﻴﺏ – ﺘﺤﻘﻴﻕ /ﻤﺤﻤﺩ ﻤﺤﻲ ﺍﻟﺩﻴﻥ ﻋﺒـﺩ ﺍﻟﺤﻤﻴـﺩ – ﺩﺍﺭ
ﺍﻟﺒﺎﺯ .539/2
) (420ﺩ /ﺤﺴﻭﻥ ﻋﻭﻥ – ﺒﺤﺙ ﺒﻌﻨﻭﺍﻥ :ﺃﻭل ﻜﺘﺎﺏ ﻓﻲ ﺍﻟﻨﺤﻭ ﺍﻟﻌﺭﺒﻲ – ﺒﻤﺠﻠﺔ ﻜﻠﻴـﺔ ﺍﻵﺩﺍﺏ ﺠﺎﻤﻌـﺔ ﺍﻹﺴـﻜﻨﺩﺭﻴﺔ
ﺹ.154
) (421ﺴﻭﺭﺓ ﺍﻟﺒﻘﺭﺓ ﺍﻵﻴﺔ .65
) (422ﺍﻟﻜﺘﺎﺏ .115/1
) (423ﺴﻭﺭﺓ ﻓﺼﻠﺕ ﺍﻵﻴﺔ .40
) (424ﺍﻟﻜﺘﺎﺏ .100-99/1
) (425ﺴﻭﺭﺓ ﻫﻭﺩ ﺍﻵﻴﺔ . 8
) (426ﺍﻹﻨﺼﺎﻑ ﻓﻲ ﻤﺴﺎﺌل ﺍﻟﺨﻼﻑ 161/1ﻤﺴﺄﻟﺔ . 18
ﻭﺒﻌﺩ ﻓﻬﻨﺎﻟﻙ ﺴﺅﺍل ﻴﻁﺭﺡ ﻨﻔﺴﻪ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﻭﻀﻊ ،ﻭﻫﻭ :ﻤـﺎ ﺒـﺎل ﺍﻟﻘـﺭﺍﺀﺍﺕ
ﺍﻟﻘﺭﺁﻨﻴﺔ ﻫل ﺍﺴﺘﺸﻬﺩ ﺒﻬﺎ ﺃﻡ ﻻ ؟؟
ﻻ – ﻭﺒﺈﻴﺠﺎﺯ – ﻟﺴﻴﺒﻭﻴﻪ ﻭﺒﻌـﺽ
ﻭﻟﻺﺠﺎﺒﺔ ﻋﻥ ﻫﺫﺍ ﺍﻟﺴﺅﺍل ﻴﺠﺏ ﺃﻥ ﻨﻌﺭﺽ ﺃﻭ ﹰ
ﺍﻟﻨﺤﺎﺓ ﺍﻵﺨﺭﻴﻥ ﻨﻤﺎﺫﺝ ﻤﻥ ﺍﻟﻘﺭﺍﺀﺍﺕ ﺍﻟﺘﻲ ﺍﺴﺘﺸﻬﺩﻭﺍ ﺒﻬﺎ ؛ ﺤﺘﻰ ﻴﻜﻭﻥ ﺍﻻﻋﺘﻤـﺎﺩ ﻋﻠـﻰ
ﺍﻟﺤﻘﺎﺌﻕ ﺫﺍﺕ ﺍﻟﻤﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ .
ﺴﻴﺒﻭﻴﻪ ﻭﺍﻟﻘﺭﺍﺀﺍﺕ:
ﻭﻗﻑ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺍﺘﺠﺎﻫﻴﻥ ﺇﺯﺍﺀ ﻫﺫﻩ ﺍﻟﻘﻀﻴﺔ :
ﺍﻷﻭل :ﻴﺭﻱ ﺃﻥ ﺴﻴﺒﻭﻴﻪ ﻟﻡ ﻴﺨﻁﺊ ﺍﻟﻘﺭﺍﺀﺍﺕ .
ﺍﻟﺜﺎﻨﻲ :ﻴﺭﻱ ﺃﻥ ﺴﻴﺒﻭﻴﻪ ﻗﺩ ﺨﻁﺄ ﺍﻟﻘﺭﺍﺀﺍﺕ .
ﻭﻴﻤﺜل ﺍﻻﺘﺠﺎﻩ ﺍﻷﻭل ﺍﻟﺩﻜﺘﻭﺭ ﻋﺜﻤﺎﻥ ﺍﻟﻔﻜﻲ ﺒﺎﺒﻜﺭ ،ﻭﻴﺘﻀﺢ ﺫﻟﻙ ﻤـﻥ ﺨـﻼل
ﻗﻭﻟﻪ..." :ﻭﻤﻥ ﺜﻡ ﻟﻡ ﻴﻠﺠﺄ ﻗﻁ ﺇﻟﻰ ﺘﺨﻁﺌﻪ ﻗﺭﺍﺀﺓ ﻤﻬﻤﺎ ﻜﺎﻨﺕ ﺩﺭﺠﺘﻬﺎ ﻤﻥ ﺍﻟﺸﺫﻭﺫ ،ﻭﻫﻭ
ﻓﻲ ﻫﺫﺍ ﻴﺨﺘﻠﻑ ﻋﻥ ﺒﻌﺽ ﻤﺘﺄﺨﺭﻱ ﺍﻟﻨﺤﺎﺓ ﺍﻟﺫﻴﻥ ﻻ ﻴﺒﺎﻟﻭﻥ ﺒﺘﺨﻁﺌﺔ ﺍﻟﻘﹸﺭﺍﺀ").(427
ﻓﻤﻥ ﺨﻼل ﻫﺫﺍ ﺍﻟﻘﻭل ﻴﺘﻀﺢ ﺃﻥ ﺍﻟﺩﻜﺘﻭﺭ ﻋﺜﻤﺎﻥ ﺍﻟﻔﻜﻲ ﻴﻘﺭﺭ ﺤﻘﻴﻘﺘﻴﻥ ﻫﻤﺎ:
ﺍﻷﻭﻟﻰ :ﺇﻥ ﺴﻴﺒﻭﻴﻪ ﻟﻡ ﻴﺘﺠﺭﺃ ﻋﻠﻰ ﺍﻟﻘﺭﺍﺀﺍﺕ ﺒﺘﺨﻁﺌﺘﻬﺎ .
ﺍﻟﺜﺎﻨﻴﺔ :ﺇﻥ ﺒﻌﺽ ﻤﺘﺄﺨﺭﻱ ﺍﻟﻨﺤﺎﺓ ﻗﺩ ﺨﻁﺄﻭﺍ ﺒﻌﺽ ﺍﻟﻘﺭﺍﺀﺍﺕ .
ﺃﻤﺎ ﺍﻻﺘﺠﺎﻩ ﺍﻟﺜﺎﻨﻲ ﻓﻴﻤﺜﻠﻪ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻤﻜﻲ ﺍﻷﻨﺼﺎﺭﻱ ﻓـﻲ ﻜﺘﺎﺒـﻪ )ﺴـﻴﺒﻭﻴﻪ
ﻭﺍﻟﻘﺭﺍﺀﺍﺕ( ،ﻓﻬﻭ ﻴﻘﻭل ﻓﻲ ﻫﺫﻩ ﺍﻟﻘﻀﻴﺔ" :ﻭﺃﺸﻬﺩ ﺃﻥ ﺴﻴﺒﻭﻴﻪ ﻜﺎﻥ ﻓﻲ ﻗﻤـﺔ ﺍﻟـﺫﻜﺎﺀ ،
ﻭﺒﺨﺎﺼﺔ ﺤﻴﻨﻤﺎ ﻴﺭﻴﺩ ﺇﺨﻔﺎﺀ ﻤﺎ ﻓﻲ ﻨﻔﺴﻪ ﺤﻴﺎل ﻗﺭﺍﺀﺓ ﻤﻥ ﺍﻟﻘﺭﺍﺀﺍﺕ ﺍﻟﺘـﻲ ﻴﻌﺎﺭﻀـﻬﺎ ،
ﻭﻟﻜﻨﻪ ﻻ ﻴﺭﻴﺩ ﺃﻥ ﻴﺘﺼﺩﻯ ﻟﻬﺎ ﺒﺎﻹﻨﻜﺎﺭ ﺍﻟﺼﺭﻴﺢ ﻟﺴﺒﺏ ﺃﻭ ﺁﺨﺭ ،ﻓﻜﺎﻥ ﻴﻠـﻑ ﻭﻴـﺩﻭﺭ،
ﻭﺃﺨﻴﺭﺍ ﻴﻀﻊ ﺍﻟﻘﺎﻋﺩﺓ ﺍﻟﺘﻲ ﺘﺼﻁﺩﻡ ﺒﻬﺫﻩ ﺍﻟﻘﺭﺍﺀﺓ ،ﻭﺘﺭﺩﻫﺎ ﺭﺩﹰﺍ ﻗﺎﻁﻌ ﹰﺎ ،ﺩﻭﻥ ﺃﻥ ﻴـﺫﻜﺭ
) (427ﺩ /ﻋﺜﻤﺎﻥ ﺍﻟﻔﻜﻲ ﺒﺎﺒﻜﺭ – ﺍﻻﺴﺘﺸﻬﺎﺩ ﻓﻲ ﺍﻟﻨﺤﻭ ﺍﻟﻌﺭﺒﻲ – ﺭﺴﺎﻟﺔ ﻤﺎﺠﺴﺘﻴﺭ – ﻜﻠﻴﺔ ﺩﺍﺭ ﺍﻟﻌﻠﻭﻡ ﺠﺎﻤﻌـﺔ ﺍﻟﻘـﺎﻫﺭﺓ
1969ﻡ ﺹ.155-154
ﺍﻟﻘﺭﺍﺀﺓ ﻨﻔﺴﻬﺎ ...ﻭﻤﻥ ﻫﻨﺎ ﺨﻔﻴﺕ ﻤﻘﺎﺼﺩﻩ ﻋﻠﻰ ﻜﺜﻴﺭ ﻤﻥ ﺍﻟﺒﺎﺤﺜﻴﻥ ﻓﻘﺎﻟﻭﺍ :ﺇﻥ ﺴﻴﺒﻭﻴﻪ ﻟﻡ
ﻴﺨﻁﻲ ﺸﻴﺌ ﹰﺎ ﻤﻥ ﺍﻟﻘﺭﺍﺀﺍﺕ ﺍﻟﻘﺭﺁﻨﻴﺔ").(428
ﻭﻫﺫﺍ ﺍﻟﺭﺃﻱ – ﻋﻠﻰ ﻤﺎ ﻴﺘﺠﻠﻰ – ﻤﻨﺎﻗﺽ ﻟﻼﺘﺠﺎﻩ ﺍﻷﻭل ،ﻓﺄﻱ ﺍﻟﺭﺃﻴﻴﻥ ﺃﺼـﻭﺏ
ﻭﺃﺼﺢ ؟؟
ﻋﻨﺩ ﻤﻨﺎﻗﺸﺔ ﻗﻀﻴﺔ ﻜﻬﺫﻩ ﻻﺒﺩ ﻤﻥ ﺍﻟﺤﺫﺭ ﻭﺍﻟﺤﻴﻁﺔ ﻭﻋﺩﻡ ﺍﻟﺘﺤﻴﺯ ﻭﺍﻟﺘﻌـﺼﺏ ﻷﻱ
ﻤﺫﻫﺏ ،ﻭﺇﻨﻤﺎ ﻴﻜﻭﻥ ﺍﻟﺘﻌﺼﺏ ﻓﻲ ﻤﺜل ﻫﺫﻩ ﺍﻟﻤﻭﺍﻗﻑ ﺒﺠﺎﻨﺏ ﺍﻟﺤﻘﻴﻘﺔ ﺍﻟﺘﻲ ﺘﺩﻋﻤﻬﺎ ﺍﻷﺩﻟﺔ
ﻭﺍﻟﺒﺭﺍﻫﻴﻥ ﺍﻟﻌﻠﻤﻴﺔ .
ﻭﻴﻅﻬﺭ ﺃﻥ ﺍﻷﻨﺼﺎﺭﻱ ﻗﺩ ﺘﺤﺎﻤل ﻜﺜﻴﺭﹰﺍ ﻋﻠﻰ ﺴﻴﺒﻭﻴﻪ ،ﻭﺃﻜﺜﺭ ﻤﻥ ﺍﻟﻼﺯﻡ ،ﻭﻟﻌل
ﺍﻟﺤﻕ ﻤﻊ ﺍﻻﺘﺠﺎﻩ ﺍﻷﻭل ﻭﻓﻘ ﹰﺎ ﻟﻶﺘﻲ:
ﻻ :ﺇﻥ ﺴﻴﺒﻭﻴﻪ ﻨﻔﺴﻪ ﻴﻘﺭﺃﻥ ﺍﻟﻘﺭﺍﺀﺓ ﻻ ﻴﻤﻜﻥ ﻤﺨﺎﻟﻔﺘﻬﺎ ؛ ﺇﺫ ﺃﻨﻬﺎ ﺴـﻨﺔ ﻤﺘﺒﻌـﺔ،
ﺃﻭ ﹰ
)(429
ﺇﻻ ﺃﻥ ﺍﻟﻘﺭﺍﺀﺓ ﻻ ﺘﺨـﺎﻟﻑ؛ ﺍﺴﺘﻤﻊ ﺇﻟﻰ ﻗﻭﻟﻪ":ﻭﻗﺩ ﻗﺭﺃ ﺒﻌﻀﻬﻡَ ":وَأﻣﱠﺎ َﺛ ُﻤ ﻮ ُد َﻓ َﻬ َﺪ ْﻳ َﻨﺎ ُه ْﻢ"
ﻷﻥ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻟﺴﻨﺔ").(430
ﻱ ﺘﻌﻠﻴﻕ
ﺜﺎﻨﻴ ﹰﺎ :ﻨﺠﺩﻩ ﻗﺩ ﺍﺴﺘﺸﻬﺩ ﺒﻘﺭﺍﺀﺍﺕ ﻓﻲ ﻤﻭﺍﻀﻊ ﻤﺨﺘﻠﻔﺔ ،ﻓﻠﻡ ﻴﺫﻜﺭ ﻋﻨﻬﺎ ﺃ
ﻤﻥ ﻫﺫﺍ ﺍﻟﻘﺒﻴل ،ﻭﻤﻥ ﺫﻟﻙ :
ل ﺃ /ﺍﻟﺭﻓﻊ ﺒﻌﺩ ﺤﺘﻰ :ﻭﻗﺩ ﺍﺴﺘـﺸﻬﺩ ﻟـﻪ ﺒﻘـﺭﺍﺀﺓ ﻤﺠﺎﻫـﺩَ " :و ُز ْﻟ ِﺰُﻟ ﻮا َ
ﺣ ﱠﺘ ﻰ َﻳ ُﻘ ﻮ َ
ل") ،(431ﺒﺭﻓﻊ ﺍﻟﻤﻀﺎﺭﻉ ﻭﻴﻘﻭل ﺇﻨﻬﺎ ﻗﺭﺍﺀﺓ ﺃﻫل ﺍﻟﺤﺠﺎﺯ).(432
اﻟ ﱠﺮﺳُﻮ ُ
ﺏ /ﺠﻭﺍﺯ ﺍﻟﺠﺯﻡ ﻋﻠﻰ ﺍﻟﻌﻁﻑ ،ﻭﺍﻟﻨﺼﺏ ﻋﻠﻰ ﺇﻀﻤﺎﺭ )ﺃﻥ( ﺒﻌﺩ ﻭﺍﻭ ﺍﻟﻤﻌﻴـﺔ
)(433
ﻦ" ﻻ ﺒﺎﻟﻘﺭﺍﺀﺘﻴﻥ ﻟﻘﻭﻟﻪ ﺘﻌﺎﻟﻰَ " :وَﻟﻤﱠﺎ َﻳ ْﻌَﻠ ِﻢ اﻟﱠﻠ ُﻪ اﱠﻟﺬِﻳ َ
ﻦ ﺟَﺎ َهﺪُوا ِﻣ ْﻨ ُﻜ ْﻢ َو َﻳ ْﻌَﻠ َﻢ اﻟ ﺼﱠﺎ ِﺑﺮِﻳ َ ﻤﺴﺘﺩ ﹰ
) (428ﺩ /ﺃﺤﻤﺩ ﻤﻜﻲ ﺍﻷﻨﺼﺎﺭﻱ – ﺴﻴﺒﻭﻴﻪ ﻭﺍﻟﻘﺭﺍﺀﺍﺕ – ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ ﻤﺼﺭ 1392ﻫـ1972-ﻡ ﺹ.239
) (429ﺴﻭﺭﺓ ﻓﺼﻠﺕ ﺍﻵﻴﺔ .17
) (430ﺍﻟﻜﺘﺎﺏ .148/1
) (431ﺴﻭﺭﺓ ﺍﻟﺒﻘﺭﺓ ﺍﻵﻴﺔ .214
) (432ﺍﻟﻜﺘﺎﺏ .25/3
) (433ﺴﻭﺭﺓ ﺁل ﻋﻤﺭﺍﻥ ﺍﻵﻴﺔ .142
ﻭﻫﻲ ﻗﺭﺍﺀﺓ ﺍﻟﻨﺼﺏ ،ﺜﻡ ﻴﺫﻜﺭ ﻗـﺭﺍﺀﺓ ﺍﻟﺠـﺯﻡ" :ﻭﻴﻌﻠـ ِﻡ ﺍﻟـﺼﺎﺒﺭﻴﻥ" ،ﺜـﻡ ﻴﺠـﻭﺯ
ﺍﻟﻭﺠﻬﻴﻥ).(434
ﺜﺎﻟﺜ ﹰﺎ :ﺇﻥ ﻤﺎ ﻴﺫﻜﺭﻩ ﺴﻴﺒﻭﻴﻪ ﻤﻥ ﺃﻥ ﻫﺫﻩ ﺍﻟﻘﺭﺍﺀﺓ ﻀﻌﻴﻔﺔ ،ﺃﻭ ﺸﺎﺫﺓ ﺃﻭ ﻗﺒﻴﺤﺔ ،ﻭﻤﺎ
)(435
ﺒﻘﻭﻟـﻪ :ﺠﻌـل ﺢ ﺍ ْﺌ ِﺘﻨﹶـﺎ"
ﺸﺎﺒﻪ ﺫﻟﻙ ﻤﻥ ﺍﻟﻌﺒﺎﺭﺍﺕ ﻨﺤﻭ ﺘﻌﻠﻴﻘﻪ ﻋﻠﻰ ﻗﺭﺍﺀﺓ" :ﻴﺎ ﺼﺎِﻟ
ﻼ ،ﻭﻫـﺫﻩ
ﺍﻟﻬﻤﺯﺓ ﻴﺎ ﺀ ﺜﻡ ﻟﻡ ﻴﻘﻠﺒﻬﺎ ﻭﺍﻭﹰﺍ ،ﻭﻟﻡ ﻴﻘﻭﻟﻭﺍ ﻫﺫﺍ ﻓﻲ ﺍﻟﺤﺭﻑ ﺍﻟﺫﻱ ﻟﻴﺱ ﻤﻨﻔﺼ ﹰ
ﻟﻐﺔ ﻀﻌﻴﻔﺔ ؛ ﻷﻥ ﺍﻟﻘﻴﺎﺱ ﻓﻲ ﻫﺫﺍ ﺃﻥ ﺘﻘﻭل" :ﻴﺎ ﻏﻼ ﻤﻭﺠل") ،(436ﻓﻬﻭ ﻴﻘﺼﺩ ﺍﻟﻠﻬﺠﺔ ﺃﻭ
ﺍﻟﻠﻐﺔ ﻭﻟﻜﻨﻪ ﻟﻡ ﻴﺼﺭﺡ ﺒﺎﻟﻁﻌﻥ،ﺃﻭ ﻴﻠﻤﺢ،ﻜﻤﺎ ﻫﻭ ﻭﺍﻀﺢ ﻤﻥ ﺍﻟﻘﻭل ﺃﻋﻼﻩ.
ﻫﺫﺍ ﻤﻭﻗﻑ ﺴﻴﺒﻭﻴﻪ ﻤﻥ ﺍﻟﻘﺭﺍﺀﺍﺕ ،ﻭﻟﻨﺅﻜﺩ ﻤﻭﻗﻑ ﺍﻟﺒﺼﺭﻴﻴﻥ ﻋﺎﻤﺔ ﻤﻥ ﺍﻟﻘﺭﺍﺀﺍﺕ
ﻨﻘﻑ ﻋﻠﻰ ﺒﻌﺽ ﺍﻟﻨﻤﺎﺫﺝ ﺍﻟﺘﻲ ﺍﺴﺘﺸﻬﺩ ﺒﻬﺎ ﺍﻟﺒﺼﺭﻴﻭﻥ ﻓـﻲ ﺘﻘﻌﻴـﺩ ﺒﻌـﺽ ﻗﻭﺍﻋـﺩﻫﻡ
ﻭﺍﻋﺘﻤﺩﻭﺍ ﻓﻴﻬﺎ ﻋﻠﻰ ﺍﻟﻘﺭﺍﺀﺍﺕ ﺍﻟﻘﺭﺁﻨﻴﺔ ﻭﻤﻥ ﺃﻤﺜﻠﺔ ﺫﻟﻙ:
ﺫﻫﺏ ﺍﻟﺒﺼﺭﻴﻭﻥ ﺇﻟﻰ ﺃﻥ ﺍﻟﺘﺭﺨﻴﻡ ﻴﻜﻭﻥ ﺒﺤـﺫﻑ ﺍﻟﺤـﺭﻑ ﺍﻵﺨﻴـﺭ ،ﺒﺨـﻼﻑ )(1
ﺍﻟﻜﻭﻓﻴﻴﻥ ﺍﻟﺫﻴﻥ ﻗﺎﻟﻭﺍ :ﺇﻨﻪ ﻴﻜﻭﻥ ﺒﺤﺫﻑ ﺍﻟﺤـﺭﻓﻴﻥ ﺍﻵﺨـﺭﻴﻥ ،ﻭﻜـﺎﻥ ﺸـﺎﻫﺩ
)(437
ﺃﻱ :ﻴﺎ ﻤﺎﻟـﻙ، ﻚ"
ﻋَﻠ ْﻴﻨَﺎ َر ﱡﺑ َ
ﺾ َ ﺍﻟﺒﺼﺭﻴﻴﻥ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻟﻘﺎﺌﻠﺔَ " :وﻧَﺎ َدوْا ﻳَﺎ ﻣَﺎِﻟ ُ
ﻚ ِﻟ َﻴ ْﻘ ِ
ﻭﻫﻲ ﻗﺭﺍﺀﺓ ﻋﻠﻰ ﺒﻥ ﺃﺒﻲ ﻁﺎﻟﺏ – ﻜﺭﻡ ﺍﷲ ﻭﺠﻬﻪ – ﻋﻠﻰ ﻤﺎ ﺫﻜﺭﻭﺍ).(438
ﻜﻤﺎ ﺫﻫﺒﻭﺍ ﺇﻟﻰ ﺃﻥ )ﺇﻥ( ﺍﻟﻤﺨﻔﻔﺔ ﺘﻌﻤل ﺍﻟﻨﺼﺏ ﺍﻋﺘﻤﺎﺩﹰﺍ ﻋﻠﻰ ﻗﺭﺍﺀﺓ ﻨﺎﻓﻊ ﺒﺎﻟﺘﺨﻔﻴﻑ )(2
ﻋ َﻤ ﺎَﻟ ُﻬ ْﻢ") ،(439ﻭﻴﺭﻱ ﺍﻟﻜﻭﻓﻴﻭﻥ ﺃﻨﻬـﺎ ﻻ
ﻚ َأ ْ ﻟﻘﻭﻟﻪ ﺘﻌﺎﻟﻰَ " :وِإ ﱠ
ن ُآّﻠًﺎ َﻟﻤﱠﺎ َﻟ ُﻴ َﻮ ﱢﻓ َﻴ ﱠﻨ ُﻬ ْﻢ َر ﱡﺑ َ
ﺘﻌﻤل).(440
) (441ﺩ /ﺼﺒﺤﻲ ﺍﻟﺼﺎﻟﺢ – ﻋﻠﻭﻡ ﺍﻟﺤﺩﻴﺙ ﻭﻤﺼﻁﻠﺤﺎﺘﻪ – ﺩﺍﺭ ﺍﻟﻌﻠﻭﻡ ﻟﻠﻤﻼﻴﻴﻥ ﺒﻴﺭﻭﺕ ﺹ.107
) (442ﺍﻨﻅﺭ :ﺍﻟﺨﺯﺍﻨﺔ 9/1ﻭﺍﻻﻗﺘﺭﺍﺡ ﺹ.55-52
ﻏﻴﺭﻩ ،ﻋﻠﻰ ﺃﻥ ﺍﻟﻭﺍﻀﻌﻴﻥ ﺍﻷﻭﻟﻴﻥ ﻟﻌﻠﻡ ﺍﻟﻨﺤﻭ ﺍﻟﻤﺴﺘﻘﺭﺌﻴﻥ ﻷﺤﻜﺎﻡ ﻤﻥ ﻟـﺴﺎﻥ ﺍﻟﻌـﺭﺏ
ﻜﺄﺒﻲ ﻋﻤﺭﻭ ﺒﻥ ﺍﻟﻌﻼﺀ ﻭﻋﻴﺴﻲ ﺒﻥ ﻋﻤﺭ ﻭﺍﻟﺨﻠﻴل ﻭﺴﻴﺒﻭﻴﻪ ﻤـﻥ ﺃﺌﻤـﺔ ﺍﻟﺒـﺼﺭﻴﻴﻥ ،
ﻭﺍﻟﻜﺴﺎﺌﻲ ﻭﺍﻟﻔﺭﺍﺀ ﻭﻋﻠﻰ ﺒﻥ ﺍﻟﻤﺒﺎﺭﻙ ﺍﻷﺤﻤﺭ ﻭﻫﺸﺎﻡ ﺍﻟﻀﺭﻴﺭ ﻤﻥ ﺃﺌﻤﺔ ﺍﻟﻜـﻭﻓﻴﻴﻥ ﻟـﻡ
ﻴﻔﻌﻠﻭﺍ ﺫﻟﻙ ،ﻭﺘﺒﻌﻬﻡ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﻤﺴﻠﻙ ﺍﻟﻤﺘﺂﺨﺭﻭﻥ ﻤﻥ ﺍﻟﻔﺭﻴﻘﻴﻥ ﻭﻏﻴـﺭﻫﻡ ﻤـﻥ ﻨﺤـﺎﺓ
ﺍﻷﻗﺎﻟﻴﻡ ﻜﻨﺤﺎﺓ ﺒﻐﺩﺍﺩ ﻭﺃﻫل ﺍﻷﻨﺩﻟﺱ.(443)"...
ﻟﻭ ﺘﻤﻌﻨﺎ ﻤﺎ ﺴﺒﻕ ﻴﻤﻜﻥ ﺃﻥ ﻨﻨﺎﻗﺵ ﻨﻘﺎﻁ ﺭﻓﻀﻬﻡ ﻓﻨﻘﻭل:
ﺃﻤﺎ ﺍﻟﻨﻘﻁﺔ ﺍﻷﻭﻟﻰ – ﻭﺍﻟﺘﻲ ﺘﺨﺘﺹ ﺒﺎﻟﺭﻭﺍﻴﺔ ﺒﺎﻟﻤﻌﻨﻲ ﻭﺭﻭﺍﻴﺔ ﺍﻷﻋـﺎﺠﻡ – ﻓﻘـﺩ
ﺘﻜﻭﻥ ﻤﻭﻀﻭﻋﻴﺔ ﺒﻌﺽ ﺍﻟﺸﻲﺀ،ﻭﻟﻜﻥ ﻴﻤﻜﻥ ﻁﺭﺡ ﻫﺫﻩ ﺍﻷﺴﺌﻠﺔ ﻋﻠﻰ ﺍﻟﻤﺤﺘﺠﻴﻥ ﺒﻬﺎ:
-1ﻫل ﻜﺎﻥ ﺍﻟﺼﺤﺎﺒﺔ – ﺭﻀﻭﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻡ – ﻜﻠﻬﻡ ﻏﻴﺭ ﻓﺼﻴﺤﻲ ﺍﻟﻠﺴﺎﻥ ﻭﺃﻥ ﺍﻷﻋﺎﺠﻡ
ﻤﻨﻬﻡ ﻫﻡ ﻭﺤﺩﻫﻡ ﺍﻟﺫﻴﻥ ﺭﻭﻭﺍ ﺍﻟﺤﺩﻴﺙ ؟؟
-2ﻫل ﻫﻨﺎﻟﻙ ﺃﻱ ﺃﺜﺭ – ﻋﺩﺍ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ – ﻋﻨﻲ ﺒﺎﻟﺩﻗﺔ ﻓﻲ ﺍﻟﺘﺩﻭﻴﻥ ﻤﺜل ﺍﻟﺤﺩﻴﺙ ؟؟
-3ﺃﻴﻬﻤﺎ ﻜﺎﻥ ﺃﺴﺒﻕ ﻓﻲ ﺍﻟﺠﻤﻊ ﻭﺍﻟﺘﺩﻭﻴﻥ ﺍﻟﺤﺩﻴﺙ ﺃﻡ ﺍﻟﺸﻌﺭ ﺤﺘﻰ ﻴﺭﻓﺽ ﺍﻟﺤﺩﻴﺙ ﻭﻴﻘﺒل
ﺍﻟﺸﻌﺭ ؟؟
-4ﻫل ﻜﺎﻥ ﻜل ﺤﺩﻴﺙ ﻴﺭﻭﻱ ﺒﺎﻟﻤﻌﻨﻲ ﻋﻥ ﻁﺭﻴﻕ ﺍﻟﻤﺸﺎﻓﻬﺔ ،ﺃﻡ ﻜـﺎﻥ ﻴـﺩﻭﻥ ﻋـﻥ
ﺍﻟﺭﺴﻭل ﻭﺍﻟﺼﺤﺎﺒﺔ ﺒﺨﻁ ﺍﻟﻤﺤﺩﺜﻴﻥ ؟؟
ﺝ
ﻭﻨﺤﺴﺏ ﺃﻥ ﺍﻹﺠﺎﺒﺎﺕ ﻋﻥ ﻫﺫﻩ ﺍﻷﺴﺌﻠﺔ ﻭﺍﻀﺤﺔ ﻭﻤﻭﻀﻭﻋﻴﺔ ؛ ﻭﻟـﺫﻟﻙ ﻨﹸﻌـﺭ
ﻋﻠﻰ ﺍﻟﻨﻘﻁﺔ ﺍﻟﺜﺎﻨﻴﺔ ﺍﻟﺘﻲ ﺘﺨﺘﺹ ﺒﻌﺩﻡ ﺍﺤﺘﺠﺎﺝ ﺍﻷﻭﺍﺌل ﻤﻥ ﺍﻟﻨﺤﺎﺓ ﺒﺎﻟﺤﺩﻴﺙ ﻭﻨﺨﺹ ﻤـﻥ
ﺍﻟﺫﻴﻥ ﹸﺫ ِﻜﺭﻭﺍ ﺴﻴﺒﻭﻴﻪ .
ﻴﺭﻱ ﺃﺒﻭ ﺤﻴﺎﻥ ﺍﻷﻨﺩﻟﺴﻲ ﻭﺭﻓﺎﻗﻪ ﺃﻥ ﺴﻴﺒﻭﻴﻪ ﻟﻡ ﻴﺴﺘﺸﻬﺩ ﺒﺎﻟﺤـﺩﻴﺙ ﺍﻟـﺸﺭﻴﻑ ،
ﻭﻋﻠﻰ ﺭﺃﻴﻬﻡ ﺴﺎﺭ ﺒﻌﺽ ﺍﻟﻤﺤﺩﺜﻴﻥ ،ﻭﻤﻨﻬﻡ ﺍﻟﺩﻜﺘﻭﺭ ﺤﺴﻥ ﻋﻭﻥ ﺍﻟﺫﻱ ﻗـﺎل ﻓـﻲ ﻫـﺫﻩ
ﺍﻟﻘﻀﻴﺔ" :ﻭﻟﻴﺱ ﻓﻲ )ﺍﻟﻜﺘﺎﺏ( ﻜﻠﻪ ﺤﺩﻴﺙ ﻭﺍﺤﺩ ﻤﻥ ﺃﺤﺎﺩﻴﺙ ﺍﻟﺭﺴﻭل – ﺼﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ
ﻭﺴﻠﻡ – ﻤﻤﺎ ﺃﺜﺎﺭ ﺍﻟﺸﻙ ﻭﻜﺜﻴﺭﹰﺍ ﻤﻥ ﺍﻟﺠﺩل ﺒﻴﻥ ﺍﻟﻌﻠﻤﺎﺀ ،ﻭﻜﺎﻥ ﻤﻭﻀـﻊ ﺘـﺴﺎﺅل ﺒـﻴﻥ
)(448
ﻭﺍﺴﺘﺸﻬﺩ ﺒﻪ ﻓﻲ ﺒﺎﺏ ﺍﻟﺘﻨﺎﺯﻉ ﻭﺒﻌﺩ ﻋﺭﻀﻪ ﻟﻬﺫﻩ "ﻭﻨﺨﻠﻊ ﻭﻨﺘﺭﻙ ﻤﻥ ﻴﻔﺠﺭﻙ" /3
ﺍﻷﺤﺎﺩﻴﺙ ﻴﻘﻭل" :ﺇﻥ ﺍﻟﻤﻭﻀﻭﻉ ﻻ ﻴﺯﺍل ﻴﺤﺘﺎﺝ ﻟﻤﺯﻴﺩ ﻤﻥ ﺍﻟﺒﺤﺙ ﻭﺍﻟﺘﻨﻘﻴﺏ")،(449
ﻭﻫﻭ ﻗﻭل ﻴﺩل ﻋﻠﻰ ﺜﻘﺘﻪ ﺒﻭﺠﻭﺩ ﺃﺤﺎﺩﻴﺙ ﺃﺨﺭﻯ ﺍﺴﺘﺩل ﺒﻬﺎ ﺴﻴﺒﻭﻴﻪ ،ﻜﻤـﺎ ﻗـﺎل
ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻤﻜﻲ ﺍﻷﻨﺼﺎﺭﻱ ﻓﻲ ﺘﻌﻘﻴﺒﻪ ﻋﻠﻰ ﺭﺃﻱ ﺍﻟـﺩﻜﺘﻭﺭ ﻋﺜﻤـﺎﻥ ﺍﻟﻔﻜـﻲ
ﺍﻟﺴﺎﺒﻕ" :ﻭﻴﺨﻴل ﻟﻲ ﺃﻥ ﺒﺎﺤﺜ ﹰﺎ ﻤﺎ ﻟﻭ ﺘﺘﺒﻊ ﻜﺘﺎﺏ ﺴﻴﺒﻭﻴﻪ ﻤﻥ ﺃﻭﻟﻪ ﺇﻟﻰ ﺁﺨﺭﻩ ﻫﺎﺩﻓ ﹰﺎ
) (444ﻨﻘ ﹰ
ﻼ ﻋﻥ ﻤﺭﺍﺤل ﺘﻁﻭﺭ ﺍﻟﺩﺭﺱ ﺍﻟﻨﺤﻭﻱ ﺹ.45
) (445ﺩ /ﻋﺜﻤﺎﻥ ﺍﻟﻔﻜﻲ – ﺍﻻﺴﺘﺸﻬﺎﺩ ﻓﻲ ﺍﻟﻨﺤﻭ ﺍﻟﻌﺭﺒﻲ ﺹ.358-317
446
( ﺍﻹﻤﺎﻡ ﻤﺴﻠﻡ – ﺼﺤﻴﺤﻪ ﺝ – 15ﺒﺎﺏ ﻓﻀل ﻋﻴﺴﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﺤـﺩﻴﺙ ﺭﻗـﻡ 2366ﺹ ،15ﻭﺴـﻴﺒﻭﻴﻪ – )
ﺍﻟﻜﺘﺎﺏ .393/2
) (447ﺍﺒﻥ ﺤﺠﺭ ﺍﻟﻌﺴﻘﻼﻨﻲ – ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ – ﺝ – 2ﺒﺎﺏ ﺍﻟﻌﻴﺩﻴﻥ ،ﺤﺩﻴﺙ ﺭﻗﻡ 969ﺹ 582ﻭﻗﺩ ﺫﻜﺭ ﺭﻭﺍﻴﺔ ﺃﺨﺭﻯ
ﻫﻲ":ﻤﺎ ﻤﻥ ﺃﻴﺎﻡ ﺍﻟﻌﻤل ﺍﻟﺼﺎﻟﺢ ﻓﻴﻬﻥ ﺃﺤﺏ ﺇﻟﻰ ﺍﷲ ﻤﻥ ﻫﺫﻩ ﺍﻷﻴﺎﻡ ﺍﻟﻌﺸﺭﺓ" – ﻭﺴﻴﺒﻭﻴﻪ ﻓﻲ ﺍﻟﻜﺘﺎﺏ .32/2
) (448ﺍﻟﺤﺩﻴﺙ ﺠﺯﺀ ﻤﻥ ﺩﻋﺎﺀ ﺍﻟﻘﻨﻭﺕ ،ﻭﻗﺩ ﺫﻜﺭﻩ ﺴﻴﺒﻭﻴﻪ ﺍﻟﻜﺘﺎﺏ – 74/1ﻭﺍﻨﻅﺭ ﺍﻹﻨﺼﺎﻑ 87/1ﻤﺴﺄﻟﺔ.13
) (449ﺍﻻﺴﺘﺸﻬﺎﺩ ﻓﻲ ﺍﻟﻨﺤﻭ ﺍﻟﻌﺭﺒﻲ ﺹ.18
)(450
ﻭﻟﻌـل ﺇﻟﻰ ﺍﺴﺘﺨﺭﺍﺝ ﺍﻷﺤﺎﺩﻴﺙ ﺒﺎﻟﺫﺍﺕ ﻟﻭﺠﺩ ﻓﻴﻪ ﻗﺩﺭﹰﺍ ﺁﺨﺭ ﻤﻥ ﺍﻷﺤﺎﺩﻴﺙ"
ﺍﻟﺩﻜﺘﻭﺭ ﻋﺜﻤﺎﻥ ﺍﻟﻔﻜﻲ ،ﻭﺍﻟﺩﻜﺘﻭﺭ ﺍﻷﻨﺼﺎﺭﻱ ﻗﺩ ﻜﺎﻨﺎ ﻋﻠﻰ ﺼﻭﺍﺏ ﻓﺎﻟـ)ﻜﺘﺎﺏ(
ﻴﺤﻭﻱ ﺃﺭﺒﻌﺔ ﺃﺤﺎﺩﻴﺙ ﺃﺨﺭﻯ ﺃﺤﺩﻫﺎ ﺒﺭﻭﺍﻴﺘﻴﻥ ﻟﻴﺼﺒﺢ ﺍﻟﻤﺠﻤﻭﻉ ﺴﺒﻌﺔ ﺃﺤﺎﺩﻴﺙ .
ﻭﻻ ﺇﻨﻜﺎﺭ ﻟﻤﺠﻬﻭﺩ ﺃﺤﺩ ،ﻭﻻﺒﺩ ﻤﻥ ﺇﺭﺠﺎﻉ ﻜل ﺤﻕ ﺇﻟﻰ ﺼﺎﺤﺒﻪ ﻓﻌﺒـﺩ ﺍﻟـﺴﻼﻡ
)(451
؛ ﻭﺒـﺫﻟﻙ ﻤﺤﻤﺩ ﻫﺎﺭﻭﻥ ﻓﻲ ﺘﺤﻘﻴﻘﻪ )ﺍﻟﻜﺘﺎﺏ( ﻗﺩ ﺤﺼﺭ ﻫﺫﻩ ﺍﻷﺤﺎﺩﻴﺙ ﻓﻲ ﻓﻬﺭﺴﺕ
ﻴﻜﻭﻥ ﺼﺎﺤﺏ ﺍﻟﻴﺩ ﺍﻟﻁﻭﻟﻲ ﻓﻲ ﻫﺫﺍ ﺍﻟﺤﺼﺭ .ﻓﻤﻥ ﺨﻼل ﻤﺎ ﺴﺒﻕ ﺜﺒﺕ ﺃﻥ ﺴﻴﺒﻭﻴﻪ ﻗـﺩ
ﺍﺴﺘﺸﻬﺩ ﺒﺎﻟﺤﺩﻴﺙ ،ﻭﻟﻜﻥ ﻤﺎ ﺍﻟﻤﻨﻬﺞ ﺍﻟﺫﻱ ﻜﺎﻥ ﻴﺘﺒﻌﻪ ﻓﻲ ﺫﻟﻙ ؟؟
ﻟﻭﺤﻅ ﺃﻥ ﺴﻴﺒﻭﻴﻪ ﻟﻡ ﻴﺤﺩﺩ ﻓﻲ ﺴﻴﺎﻗﻪ ﻟﻸﺤﺎﺩﻴﺙ ﺃﻨﻬﺎ ﺃﺤﺎﺩﻴﺙ ﻭﺇﻨﻤﺎ ﺴﺎﻗﻬﺎ ﺴـﻴﺎﻗ ﹰﺎ
ﻋﺎﻤ ﹰﺎ ،ﻭﻴﺭﺠﻊ ﺫﻟﻙ – ﻓﻴﻤﺎ ﻴﺒﺩﻭ – ﻟﻶﺘﻲ:
ﻻ :ﺃﻥ ﺴﻴﺒﻭﻴﻪ ﻟﻡ ﻴﻜﻥ ﻋﺎﻟﻤ ﹰﺎ ﺒﺎﻟﺤﺩﻴﺙ ﻜﻌﻠﻤﻪ ﺒﺎﻟﻨﺤﻭ ،ﻭﻤﻥ ﺫﻟﻙ ﻤﺎ ﺠﺎﺀ ﻋﻥ
ﺃﻭ ﹰ
ﺍﺒﻥ ﺍﻷﻨﺒﺎﺭﻱ ﺃﻨﻪ ﻗﺎل" :ﻜﺎﻥ ﺴﻴﺒﻭﻴﻪ ﻴﺴﺘﻤﻠﻲ ﻋﻥ ﺤﻤﺎﺩ ﺒﻥ ﺴﻠﻤﻪ ،ﻓﻘﺎل ﺤﻤﺎﺩ ﻴﻭﻤ ﹰﺎ :ﻗﺎل
ﻻ ﻭﻗﺩ ﺃﺨﺫﺕ ﻋﻠﻴﻪ ﻟﻴﺱ
ﺭﺴﻭل ﺍﷲ – ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ " :-ﻟﻴﺱ ﺃﺤﺩ ﻤﻥ ﺃﺼﺤﺎﺒﻲ ﺇ ﹼ
ﺃﺒﺎ ﺍﻟﺩﺭﺩﺍﺀ" ،ﻓﻘﺎل ﺴﻴﺒﻭﻴﻪ "ﻟﻴﺱ ﺃﺒﻭ ﺍﻟﺩﺭﺩﺍﺀ" ﻓﻘﺎل ﺤﻤﺎﺩ" :ﻜﻨﺕ ﻟﺤﻨﺕ ﺃﺒﺎ ﺍﻟـﺩﺭﺩﺍﺀ" ،
ﻥ ﻋﻠﻤ ﹰﺎ ﻻ ﺘﻠﺤﻨﻨﻲ ﻓﻴﻪ ﺃﺒﺩﹰﺍ" ،ﻭﻁﻠﺏ ﺍﻟﻨﺤﻭ").(452
ﻓﻘﺎل ﺴﻴﺒﻭﻴﻪ" :ﻻ ﺠﺭﻡ ﻷﻁﻠ ﺒ
ﻓﻬﺫﻩ ﺍﻟﻘﺼﺔ ﺍﻟﻘﺼﻴﺭﺓ – ﺇﻥ ﺼﺢ ﺘﺴﻤﻴﺘﻬﺎ ﻗﺼﺔ – ﺘﺩل ﻋﻠﻰ ﺍﻨﺼﺭﺍﻑ ﺴـﻴﺒﻭﻴﻪ
ﻋﻥ ﺍﻟﺤﺩﻴﺙ ﻓﻲ ﺒﺩﺍﻴﺔ ﻤﺸﻭﺍﺭﻩ ﺍﻟﺘﻌﻠﻴﻤﻲ ﺇﻟﻰ ﻋﻠﻡ ﺍﻟﻨﺤﻭ).(453
ﺜﺎﻨﻴ ﹰﺎ :ﻟﻌل ﺴﻴﺒﻭﻴﻪ ﻗﺩ ﻗﺼﺩ ﻤﻥ ﻓﻌﻠﻪ ﻫﺫﺍ ﺍﻹﻴﺠﺎﺯ ﻭﺍﻟﺘﺨﻔﻴﻑ ﻋﻠﻰ ﺍﻟﻘﺎﺭﺉ ؛ ﻷﻨﻪ
)(454
،ﻭﻫﺫﺍ ﺍﻟﺼﻨﻴﻊ ﻻ ﻴﻀﻴﺭ ﺍﻟﺤـﺩﻴﺙ ﻭﻻ ﻗﺩ ﻓﻌل ﻫﺫﺍ ﻤﻊ ﻜﺜﻴﺭ ﻤﻥ ﺃﻱ ﺍﻟﺫﻜﺭ ﺍﻟﺤﻜﻴﻡ
ﻴﻘﻠل ﻤﻥ ﺸﺄﻨﻪ ﻓﻲ ﻤﺠﺎل ﺍﻻﺴﺘﺸﻬﺎﺩ ﺍﻟﻨﺤﻭﻱ) .(455ﻭﻤﻤﺎ ﺴﺒﻕ ﻴﺘـﻀﺢ ﺃﻥ ﺴـﻴﺒﻭﻴﻪ ﻗـﺩ
) (456ﺩ /ﺇﺤﺴﺎﻥ ﻋﺒﺎﺱ – ﺘﺎﺭﻴﺦ ﺍﻟﻨﻘﺩ ﺍﻷﺩﺒﻲ ﻋﻨﺩ ﺍﻟﻌﺭﺏ – ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓﺔ ﻁ1404 4ﻫـ1983-ﻡ ﺹ.57
) (457ﺍﻟﺴﻴﻭﻁﻲ – ﺍﻟﻤﺯﻫﺭ .144/1
ﻭﻫﻲ ﻁﺭﻕ ﺍﻟﻤﺤﺩﺜﻴﻥ ﻨﻔﺴﻬﺎ ﻓﻲ ﺠﻤﻌﻬﻡ ﻟﻠﺤﺩﻴﺙ).(459
ﻻ ﻋﻥ ﺍﻟﺜﻘﺎﺕ ﺍﻟﻤﻭﺜﻭﻕ ﺒﻬﻡ ﻤﻥ ﺍﻟﺭﻭﺍﺓ ،ﻜﻤـﺎ
..ﻭﺒﻌﺩ ﻫﺫﺍ ﻓﻘﺩ ﻜﺎﻥ ﺍﻟﻨﺤﺎﺓ ﻻ ﻴﺄﺨﺫﻭﻥ ﺇ ﹼ
ﻜﺎﻨﺕ ﻟﻬﻡ ﺤﺩﻭﺩ ﻤﻜﺎﻨﻴﺔ ﻭﺃﺨﺭﻯ ﺯﻤﺎﻨﻴﺔ ﻟﻸﺨﺫ ﺒﺎﻟﺸﻭﺍﻫﺩ ﺍﻟﻨﺤﻭﻴﺔ ﻨﺜﺭﻴﺔ ﻜﺎﻨـﺕ ﺃﻡ ﺸـﻌﺭﻴﺔ ،
ﺃﻴﻀﹰﺎ ﻜﺎﻨﺕ ﻟﻬﻡ ﻋﺩﺓ ﻭﺴﺎﺌل ﻟﻠﺴﻤﺎﻉ – ﻜﻤﺎ ﻗﺩﻤﻨﺎ)-(460
ﺍﻋﺘﻤﺩ ﺍﻟﺒﺼﺭﻴﻭﻥ ﻋﻠﻰ ﻤﺎ ﺃﺜﺭ ﻋﻥ ﺍﻟﻌﺭﺏ – ﺒﻨﻭﻋﻴﺔ ﺍﻟﺸﻌﺭ ﻭﺍﻟﻨﺜﺭ – ﻓﻲ ﺍﺴﺘﺸﻬﺎﺩﻫﻡ
ﻭﺘﺜﺒﻴﺕ ﻗﻭﺍﻋﺩﻫﻡ .
ﺃﻭ ﹰﻻ – ﺍﻟﺸﻌﺭ :
ﺘﻌﺎﻤل ﺍﻟﺒﺼﺭﻴﻭﻥ ﻤﻊ ﺍﻟﺸﻭﺍﻫﺩ ﺍﻟﺸﻌﺭﻴﺔ ﻓﻲ ﺘﺜﺒﻴﺕ ﺒﻌﺽ ﻗﻭﺍﻋﺩﻫﻡ ﺍﻟﻨﺤﻭﻴـﺔ ﻭﺇﻟﻴـﻙ
ﺒﻌﺽ ﺍﻟﻨﻤﺎﺫﺝ:
ﻴﺫﻫﺏ ﺍﻟﺒﺼﺭﻴﻭﻥ ﺇﻟﻰ ﺃﻥ )ﻜﻼ ﻭﻜﻠﺘﺎ( ﻤﺜﻨﻴﺎﻥ ﻤﻌﻨﻲ ﻤﻔﺭﺩﺍﺕ ﻟﻔﻅﹰﺎ ،ﻭﻗﺩ ﺍﺴﺘﻨﺩﻭﺍ ﻓـﻲ /1
ﺫﻟﻙ ﺇﻟﻰ ﻗﻭل ﺍﻟﺸﺎﻋﺭ):(461
ﻀ ﻴﻐﹶﻡ
ﻏﹶﻠﺏ
لﺃﹾ
ﻥ ﹸﻜ ِ
ﺃﺴﻭ ﺩ ﺍﻟ ﱠﺜﺭﻱ ِﻤ ل ،ﻜﺄ ﹼﻨ ﻬ ﻡ
ﺨﻭﻴﻨﹰﺎ ﺫﹸﻭ ِﺭﺠﺎ ٍ
ﻜِﻼ ﺃ ﹶ
ﻼ ﻋﻠﻰ ﺍﻟﻠﻔﻅ ،ﻭﻟﻭ ﻜﺎﻥ ﻤﺜﻨﻲ ﻟﻔﻅﹰﺎ ﻭﻤﻌﻨﻲ ﻟﻘﺎل) :ﺫﻭﺍ( ،ﻫﺫﺍ
ﻓﻘﺎل) :ﺫﻭ( ﺒﺎﻷﻓﺭﺍﺩ ﺤﻤ ﹰ
ﺖ ُأ ُآَﻠ َﻬ ﺎ") ، (462ﻓﻘﺎل) :ﺁﺘﺕ( ﺒﺎﻹﻓﺭﺍﺩ ﻭﻟﻭ ﺜﻨـﻲ
ﻦ ﺁ َﺗ ْ ﺒﻌﺩ ﺃﻥ ﺃﺘﻭﺍ ﺒﺎﻵﻴﺔ ﺍﻟﻜﺭﻴﻤﺔِ " :آ ْﻠ َﺘ ﺎ ا ْﻟ َ
ﺠ ﱠﻨ َﺘ ْﻴ ِ
ﻟﻘﺎل) :ﺁﺘﺘﺎ().(463
ﻻ ﺒﻘﻭل ﺫﻱ ﺍﻟﺭﻤﺔ):(464
ﻴﺘﺤﺩﺙ ﺴﻴﺒﻭﻴﻪ ﻋﻥ)ﺤﺫﻑ ﺍﻟﻔﻌل(ﻭﻴﻘﻭل:ﺇﻨﻪ ﻜﺜﻴﺭﹰﺍ ﻤﺴﺘﺩ ﹰ /3
ﺏ
ﻋ ﺭ
ﺠ ﻡ ﻭﻻ
ﻋ
ﻱ ﻤ ﹾﺜﻠﹸﻬﺎ
ﻭﻻ ﻴﺭ ﻲ ﻤﺴﺎﻋﻔﺔ
ِﺩﻴﺎ ﺭ ﻤ ﻴ ﹶﺔ ﺇﺫ ﻤ
) (458ﺍﻟﻭﺠﺎﺩﺓ ﺘﻌﻨﻲ :ﺃﻥ ﻴﺠﺩ ﺤﺩﻴﺜﹰﺎ ﺃﻭ ﺸﺎﻫﺩﹰﺍ ،ﺃﻭ ﻜﺘﺎﺒﹰﺎ ﺒﺨﻁ ﺸﺨﺹ ﺒﺈﺴﻨﺎﺩﻩ .
) (459ﺍﻨﻅﺭ :ﺍﺒﻥ ﻜﺜﻴﺭ – ﺍﻟﺒﺎﺤﺙ ﺍﻟﻤﺘﻴﻥ ﻓﻲ ﺸﺭﺡ ﻋﻠﻭﻡ ﺍﻟﺤﺩﻴﺙ – ﺘﺤﻘﻴﻕ /ﺃﺤﻤﺩ ﺤﻤﺩ ﺸﺎﻜﺭ ﻤﻜﺘﺒﺔ ﺍﻟﻔﻴﺤﺎﺀ-ﺩﻤﺸﻕ ،
ﻭﻤﻜﺘﺒﺔ ﺩﺍﺭ ﺍﻟﺴﻼﻡ – ﺍﻟﺭﻴﺎﺽ ﻁ1417 2ﻫـ1997-ﻡ ﺹ. 128-108
) (460ﺍﻨﻅﺭ ﺼﻔﺤﺔ 89ﻤﻥ ﻫﺫﺍ ﺍﻟﺒﺤﺙ .
) (461ﺍﻟﺒﻴﺕ ﻤﻥ ﺸﻭﺍﻫﺩ ﺍﻹﻨﺼﺎﻑ 442/2ﻤﺴﺄﻟﺔ ، 62ﻭﻟﻡ ﻨﻌﺜﺭ ﻋﻠﻴﻪ ﻓﻲ ﻤﺼﺩﺭ ﺁﺨـﺭ ،ﻭﻟﻌﻠـﻪ ﻤـﻥ ﺍﻟـﺸﻭﺍﻫﺩ
ﺍﻟﻤﺠﻬﻭﻟﺔ ؛ ﻷﻥ ﺍﻟﻤﺅﻟﻑ ﻭﺍﻟﻤﺤﻘﻕ ﻟﻡ ﻴﺫﻜﺭﺍ ﻗﺎﺌﻠﻪ ،ﻭﻤﻌﻨﻲ ﺍﻟﺜﺭﻱ :ﻤﻭﻀﻊ ﻟﻸﺴﻭﺩ ،ﻭﺍﻟﻔﻴﻐﻡ :ﺍﻷﺴﺩ .
) (462ﺴﻭﺭﺓ ﺍﻟﻜﻬﻑ ﺍﻵﻴﺔ .33
) (463ﺍﻹﻨﺼﺎﻑ 443/2ﻤﺴﺄﻟﺔ . 62
) (464ﺫﻜﺭﻩ ﻓﻲ ﺍﻟﺩﻴﻭﺍﻥ ﺹ ، 3ﻭﻫﻭ ﻤﻥ ﺸﻭﺍﻫﺩ ﺴﻴﺒﻭﻴﻪ ﻓﻲ "ﺍﻟﻜﺘﺎﺏ" ﺝ 1ﺹ ، 280ﻭﺍﻟﺒﻐﺩﺍﺩﻱ ﻓـﻲ ﺍﻟﺨﺯﺍﻨـﺔ ﺝ2
ﺹ ، 138ﻭﻤﻌﻨﻲ ﻤﺴﺎﻋﻔﺔ :ﻤﻭﺍﺘﻴﺔ .
ﺤﻴﺙ ﻨﺼﺏ )ﺩﻴﺎﺭ( ﺒﻔﻌل ﻤﺤﺫﻭﻑ ﺘﻘﺩﻴﺭﻩ )ﺍﺫﻜﺭ( ﺃﻱ :ﺍﺫﻜﺭ ﺩﻴﺎﺭ ﻤﻴﺔ ﺜﻡ ﻴﺩﻋﻡ
)(465
ﺤﻴﺙ ﻨﺼﺒﻭﺍ )ﻜﻠﻴﻬﻤـﺎ( ﺍﻟﺸﺎﻫﺩ ﺍﻟﺸﻌﺭﻱ ﺒﻤﺜل ﻋﺭﺒﻲ ،ﻭﻫﻭ ﻗﻭﻟﻪ) :ﻜﻠﻴﻬﻤﺎ ﻭﺘﻤﺭﹰﺍ(
ﺒﻔﻌل ﻤﺤﺫﻭﻑ ﺘﻘﺩﻴﺭﻩ )ﺃﻋﻁﻨﻲ( ،ﺃﻱ :ﺃﻋﻁﻨﻲ ﻜﻠﻴﻬﻤﺎ).(466
ﺜﺎﻨﻴ ﹰﺎ – ﺍﻟﻨﺜﺭ:
ﻭﻗﺩ ﺒﻴﻨﺎ ﺴﺎﺒﻘ ﹰﺎ ﺃﻨﻪ ﻴﻨﻘﺴﻡ ﺇﻟﻰ ﻀﺭﺒﻴﻥ ﻫﻤﺎ:
ﺍﻷﻭل – ﻟﻐﺔ ﺍﻟﺘﺨﺎﻁﺏ :ﻭﺘﺸﻤل ﺍﻷﻤﺜﺎل ،ﻭﺍﻟﺤﻜﻡ ،ﻭﻟﻐﺔ ﺍﻟﺤﺩﻴﺙ ﺍﻟﻴﻭﻤﻲ.
ﺍﻟﺜﺎﻨﻲ – ﺍﻟﻨﺜﺭ ﺍﻟﻔﻨﻲ :ﻭﻴﺸﻤل ﺍﻟﺨﻁﺎﺒﺔ ،ﻭﺍﻟﻭﺼﺎﻴﺎ ،ﻭﻏﻴﺭﻫﺎ ﻤﻥ ﺃﻨﻭﺍﻉ ﺍﻟﻨﺜـﺭ
ﺍﻟﻔﻨﻲ ﺍﻟﺘﻲ ﺘﻅﻬﺭ ﻓﻴﻬﺎ ﻤﻬﺎﺭﺓ ﻭﺒﻼﻏﺔ ﺍﻟﻨﺎﺜﺭ).(467
ﻭﻜﻤﺎ ﺍﻋﺘﻤﺩ ﺍﻟﺒﺼﺭﻴﻭﻥ ﻋﻠﻰ ﺍﻟﺸﻌﺭ ﻓﻲ ﺘﺜﺒﻴﺕ ﺍﻟﻘﻭﺍﻋﺩ ﻜﺫﻟﻙ ﺍﻋﺘﻤﺩﻭﺍ ﻋﻠﻰ ﺍﻟﻨﺜﺭ
ﻭﻗﺩ ﻋﺩﺩﻨﺎ ﻨﻤﺎﺫﺝ ﻟﺫﻟﻙ).(468
ﺍﻟﺴﻤﺎﻉ ﻋﻨﺩ ﺍﻟﻜﻭﻓﻴﻴﻥ:
ﻫﻨﺎﻟﻙ ﺤﻘﻴﻘﺔ ﻤﻌﺭﻭﻓﺔ ﻫﻲ ﺃﻥ ﺍﻟﻜﻭﻓﺔ ﺘﻌﻠﻤﺕ ﺍﻟﻨﺤﻭ ﻤﻥ ﺍﻟﺒﺼﺭﺓ ﺜﻡ ﺒـﺩﺃﺕ ﺘﺘﺨـﺫ
ﻟﻨﻔﺴﻬﺎ ﻤﻨﻬﺠ ﹰﺎ ﺨﺎﺼ ﹰﺎ ﻓﻴﻪ ﺤﺘﻰ ﺘﺸﻜﻠﺕ ﻟﻬﺎ ﻤﺩﺭﺴﺔ ﻤﺘﻤﻴﺯﺓ ،ﻭﺤﺘﻰ ﻻ ﺘﻜﺎﺩ ﺘﺠﺩ ﻤـﺴﺄﻟﺔ
ﻤﻥ ﻤﺴﺎﺌل ﺍﻟﻨﺤﻭ ﺇﻻ ﻭﻓﻴﻬﺎ ﻤﺫﻫﺒﺎﻥ ﺒﺼﺭﻱ ﻭﻜﻭﻓﻲ .
ﻜﺎﻨﺕ ﺍﻟﻜﻭﻓﺔ ﻤﻬﺠﺭ ﻜﺜﻴﺭ ﻤﻥ ﺍﻟﺼﺤﺎﺒﺔ ﻭﺍﺯﺩﻫﺭ ﻓﻴﻬﺎ ﺍﻟﻔﻘﻪ ،ﻭﻜﺜـﺭﺕ ﺭﻭﺍﻴـﺔ
ﺍﻷﺸﻌﺎﺭ ﻭﺍﻷﺨﺒﺎﺭ ،ﻋﻠﻰ ﺃﻥ ﺃﻫﻡ ﻤﺎ ﻴﻤﻴﺯﻫﺎ ﺃﻨﻬﺎ ﻜﺎﻨﺕ ﺃﻜﺒﺭ ﻤﺩﺭﺴﺔ ﻟﻘـﺭﺍﺀﺓ ﺍﻟﻘـﺭﺁﻥ ،
ﻭﻤﻨﻬﺎ ﺨﺭﺝ ﺜﻼﺜﺔ ﻤﻥ ﺍﻟﻘﺭﺍﺀ ﺍﻟﺴﺒﻌﺔ ﻫﻡ :ﻋﺎﺼﻡ ﻭﺤﻤﺯﺓ ﻭﺍﻟﻜﺴﺎﺌﻲ ،ﻭﺍﻟﻘﺭﺍﺀﺍﺕ ﻋﻠـﻡ
ﻴﻌﺘﻤﺩ ﻋﻠﻰ ﺍﻟﺭﻭﺍﻴﺔ ﻭﺍﻟﺘﻠﻘﻲ ﻭﺍﻟﻌﺭﺽ ﻭﻫﻤﺎ ﺃﺼﺢ ﻁﺭﻕ ﺍﻟﻨﻘـل ﺍﻟﻠﻐـﻭﻱ ﻭﻨﺤـﺴﺏ ﺃﻥ
ﺍﻟﻘﺭﺍﺀﺍﺕ ﻫﻲ ﺍﻟﺘﻲ ﻁﺒﻌﺕ ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﻜﻭﻓﻴﺔ ﺒﻁﺎﺒﻌﻬﺎ ﻓﻲ ﻜﺜﻴﺭ ﻤﻥ ﻨﻭﺍﺤﻲ ﺍﻟﻨﺸﺎﻁ ﺍﻟﻌﻘﻠﻲ
) (465ﺍﻟﻤﻴﺩﺍﻨﻲ – ﻤﺠﻤﻊ ﺍﻷﻤﺜﺎل – ﻤﻜﺘﺒﺔ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﻤﺤﻤﺩ ﻤﻠﺘﺯﻡ – ﻻ ﻁ – 1352ﻫــ -ﺝ 2ﺹ 79ﻭﺴـﻴﺒﻭﻴﻪ
"ﺍﻟﻜﺘﺎﺏ" ﺝ1ﺹ ، 280ﻭﻴﺭﻭﻱ "ﻜﻼﻫﻤﺎ ﻭﺘﻤﺭﹰﺍ" ﺃﻴﻀﹰﺎ ﻜﻤﺎ ﺫﻜﺭ ﺍﻟﻤﻴﺩﺍﻨﻲ .
) (466ﺍﻟﻜﺘﺎﺏ .280/1
) (467ﺃﻨﻅﺭ ﺼﻔﺤﺔ 68ﻤﻥ ﻫﺫﺍ ﺍﻟﺒﺤﺙ .
) (468ﺍﻨﻅﺭ ﺼﻔﺤﺔ 68ﻭ 69ﻤﻥ ﻫﺫﺍ ﺍﻟﺒﺤﺙ .
ﻭﺒﺨﺎﺼﺔ ﺍﻟﻨﺤﻭ ،ﻭﻤﻥ ﻫﻨﺎ ﻨﺴﺘﻁﻴﻊ ﺃﻥ ﻨﻔﻬﻡ ﻤﺎ ﻴﻘﺭﺭﻩ ﻤﺅﺭﺨﻭ ﺍﻟﻨﺤﻭ ﻤـﻥ ﺃﻥ ﺍﻟﻜﻭﻓـﺔ
ﺘﻭﺴﻌﺕ ﻓﻲ ﺍﻟﺭﻭﺍﻴﺔ ﻭﺒﺄﻨﻬﺎ ﻜﺎﻨﺕ ﺘﻌﺘﻤﺩ ﺍﻟﻤﺜﺎل ﺍﻟﻭﺍﺤﺩ ﻟﺘﺠﻌﻠﻪ ﻅـﺎﻫﺭﺓ ﻋﺎﻤـﺔ ﺒﺤﻴـﺙ
ﺘﺴﺘﺨﺭﺝ ﻤﻨﻪ ﺍﻟﻘﺎﻋﺩﺓ ﺍﻟﺘﻲ ﺘﺭﺍﻫﺎ ﺼﺎﻟﺤﺔ ﻟﻼﺴﺘﻌﻤﺎل – ﻓﻲ ﺤﻴﻥ ﻜﺎﻨﺕ ﺍﻟﺒﺼﺭﺓ ﺘﺸﺩﺩ ﻓﻲ
ﺍﻟﺘﻭﺼﻴل ﺇﻟﻰ ﺍﻟﻘﺎﻋﺩﺓ ﻤﻥ ﺍﻷﻤﺜﻠﺔ ﺍﻟﻜﺜﻴﺭﺓ ،ﻭﻜﺎﻨﺕ ﺘﻌﺘﺒﺭ ﺍﻷﻤﺜﻠﺔ ﺍﻟﻤﻔـﺭﺩﺓ ﺸـﻭﺍﺫ ﻤـﻥ
)(469
ﻥ ﺍﻟﻜﻭﻓﻴﻴﻥ ﺍﻋﺘﻨﻭﺍ ﺒﻜـل ﻤـﺴﻤﻭﻉ ﻭﻨﺤـﺴﺏ ﺃﻥ
– ﺇﺫﹰﺍ ﻴﻤﻜﻨﻨﺎ ﺃﻥ ﻨﻘﻭل :ﺇ ﺍﻟﻘﺎﻋﺩﺓ
ﻤﺼﺎﺩﺭﻫﻡ ﻓﻲ ﺍﻟﺴﻤﺎﻉ ﻫﻲ ﻨﻔﺱ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﺘﻲ ﺍﻋﺘﻤﺩ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺼﺭﻴﻭﻥ ﻓﻲ ﺍﻟﺴﻤﺎﻉ.
/1ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ:
ﺒﻤﺎ ﺃﻨﻪ ﺍﻟﻨﺹ ﺍﻟﺫﻱ ﻟﻡ ﻴﻤﺴﻪ ﻋﺒﺙ ﺍﻟﺭﻭﺍﺓ ﻭﺍﻟﻔﺼﺎﺡ ﻓﻘﺩ ﺍﻋﺘﻤﺩ ﻋﻠﻴﻪ ﺍﻟﻜﻭﻓﻴـﻭﻥ-
ﻭﻏﻴﺭﻫﻡ– ﻓﻲ ﺘﻘﻌﻴﺩ ﻗﻭﺍﻋﺩﻫﻡ ﻭﺇﻟﻴﻙ ﺒﻌﺽ ﺍﻟﻨﻤﺎﺫﺝ ﺍﻟﺘﻲ ﺘﺸﻴﺭ ﺇﻟﻰ ﺫﻟﻙ:
ﺍﺤﺘﺞ ﺍﻟﻜﻭﻓﻴﻭﻥ ﺒﺎﻟﻘﻴﺎﺱ ﻭﺍﻟﻨﻘل ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﺼﺏ ﻭﺍﺠﺏ ﻓﻲ ﺍﻟـﺼﻔﺔ ﺇﺫﺍ ﺘﻜـﺭﺭ ﺃ/
ﺍﻟﻅﺭﻑ ﺍﻟﺘﺎﻡ ﻭﻫﻭ ﺨﺒﺭ ﻟﻠﻤﺒﺘﺩﺃ ،ﻭﻜﺎﻥ ﺩﻟﻴﻠﻬﻡ ﺍﻟﻨﻘﻠﻰ ﻗﻭﻟﻪ ﺘﻌـﺎﻟﻰَ " :وَأ ﱠﻣ ﺎ اﱠﻟ ﺬِﻳ َ
ﻦ
)(470
ﻦ ﻭﻗﻭﻟﻪَ " :ﻓﻜَﺎ َ
ن ﻋَﺎ ِﻗ َﺒ َﺘ ُﻬﻤَﺎ َأ ﱠﻧ ُﻬﻤَﺎ ِﻓ ﻲ اﻟ ﱠﻨ ﺎ ِر ﺧَﺎِﻟ َﺪ ْﻳ ِ ﻦ ﻓِﻴﻬَﺎ"
ﺠ ﱠﻨ ِﺔ ﺧَﺎِﻟﺪِﻳ َ
ﺳ ِﻌﺪُوا َﻓﻔِﻲ ا ْﻟ َ
ُ
ﻓِﻴﻬَﺎ") ،(471ﻓﻘﺩ ﻭﺭﺩﺕ ﺍﻟﻘﺭﺍﺀﺍﺕ ﺠﻤﻴﻌﻬﺎ ﺒﺎﻟﻨﺼﺏ ،ﻓﻘﻭﻟﻪ )ﺨﺎﻟـﺩﻴﻥ( ﻤﻨـﺼﻭﺏ
ﻋﻠﻰ ﺃﻨﻪ ﺤﺎل ﻭﻻ ﻭﺠﻪ ﻏﻴﺭﻩ).(472
ﻥ( ﺘﻜﻭﻥ ﺒﻤﻌﻨﻲ)ﻤﺎ( ﻓﻲ ﻤﻭﺍﻀﻊ ﻤﺘﻌﺩﺩﺓ ﻭﺩﻟﻠﻭﺍ ﻋﻠﻰ ﺫﻟـﻙ ﺒﻘﻭﻟـﻪ
ﻋﻨﺩ ﺍﻟﻜﻭﻓﻴﻴﻥ ﺃﻥ)ﺇ ﺏ/
)(474
ﻭﻗﻭﻟـﻪِ ":إ ْ
ن ر"
ﻏ ﺮُو ٍ
ن ِإﻟﱠﺎ ﻓِﻲ ُ ن")(473ﻭﻗﻭﻟﻪِ":إ ِ
ن ا ْﻟﻜَﺎ ِﻓﺮُو َ ﺘﻌﺎﻟﻰِ":إ ْ
ن َأ ْﻧ ُﺘ ْﻢ ِإﻟﱠﺎ َﺗ ْﻜ ِﺬﺑُﻮ َ
ﻥ( ﻓﻲ ﺍﻵﻴﺎﺕ ﺘﻌﻨﻲ :ﻤﺎ ﺍﻟﻜﺎﻓﺭﻭﻥ ،ﻭﻤﺎ ﺃﻨﺘﻡ).(476
ﻭ)َﺇ )(475
ﺮ ِﻣ ْﺜُﻠﻨَﺎ"
ﺸٌَأ ْﻧ ُﺘ ْﻢ ِإﻟﱠﺎ َﺑ َ
) (483ﺩ /ﺃﺤﻤﺩ ﻤﻜﻲ ﺍﻷﻨﺼﺎﺭﻱ – ﺃﺒﻭ ﺯﻜﺭﻴﺎ ﺍﻟﻔﺭﺍﺀ ﻭﻤﺫﻫﺒﻪ ﻓﻲ ﺍﻟﻨﺤﻭ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻤﺠﻠـﺱ ﺍﻷﻋﻠـﻰ ﻟﺭﻋﺎﻴـﺔ ﺍﻟﻔﻨـﻭﻥ
ﻭﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻭﻡ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ – ﺍﻟﺨﺭﻁﻭﻡ ﺹ.242-241
) (484ﺼﺤﻴﺢ ﻤﺴﻠﻡ – 25/14ﺤﺩﻴﺙ ﺭﻗﻡ .184
) (485ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ 474/6ﺤﺩﻴﺙ ﺭﻗﻡ .3331
) (486ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ 411/3ﺤﺩﻴﺙ ﺭﻗﻡ .1459
) (487ﺍﻨﻅﺭ :ﺍﻟﻔﺭﺍﺀ – ﺍﻟﻤﺫﻜﺭ ﻭﺍﻟﻤﺅﻨﺙ – ﻁﺒﻌﺔ ﺤﻠﺏ 1345ﻫـ ،ﻭﻗﺩ ﺍﺴﺘﺸﻬﺩ ﺒﺎﻟﺤـﺩﻴﺙ ﺍﻷﻭل ﺹ ، 14ﻭﺍﻟﺜـﺎﻨﻲ
ﺹ 21ﻭﺍﻟﺜﺎﻟﺙ ﺹ.28
/1ﺫﻫﺏ ﺍﻟﻜﻭﻓﻴﻭﻥ ﺇﻟﻰ ﺃﻥ )ﻤﻥ( ﺘﻘﻊ ﻻﺒﺘﺩﺍﺀ ﺍﻟﻐﺎﻴﺔ ﻓﻲ ﺍﻟﺯﻤﺎﻥ ﻭﺍﻟﻤﻜﺎﻥ ،ﺃﻤـﺎ
ﺍﻟﺒﺼﺭﻴﻭﻥ ﻓﻘﺎﻟﻭﺍ :ﺇﻨﻪ ﻻ ﻴﺠﻭﺯ ﺍﺴﺘﻌﻤﺎﻟﻬﺎ ﻓﻲ ﺍﻟﺯﻤﺎﻥ ،ﻭﻤﻥ ﺸﻭﺍﻫﺩ ﺍﻟﻜـﻭﻓﻴﻴﻥ ﻗـﻭل
ﺯﻫﻴﺭ):(488
ﺞ ﻭﻤﻥ ﺩﻫ ِﺭ
ﺃﻗﻭﻴﻥ ﻤﻥ ﺤﺠ ٍ ﻥ ﺍﻟﺩﻴﺎ ِﺭ ﺒﻘﻨ ِﺔ ﺍﻟﺤﺠ ِﺭ
ِﺒ ﻤ ِ
ﻓﻔﻲ ﻗﻭﻟﻪ) :ﻤﻥ ﺤﺠﺞ ﻭﻤﻥ ﺩﻫﺭ( ﺩﺍﺨﻠﺔ ﻋﻠﻰ ﻅﺭﻑ ﺍﻟﺯﻤﺎﻥ ،ﻭﻗـﺩ ﺭ ﺩ ﻋﻠـﻴﻬﻡ
ﺍﻟﺒﺼﺭﻴﻭﻥ ﺒﺄﻥ ﺭﻭﺍﻴﺔ ﺍﻟﺒﻴﺕ ﺨﻁﺄ ،ﻭﺍﻟﺭﻭﺍﻴﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻫﻲ )ﻤﺯﺤﺠﺞ ﻭﻤﺯﺩﻫﺭ().(489
ﻦ
ﻋﻠَﻰ اﻟ ﱠﺘ ْﻘﻮَى ِﻣ ْ
ﺲ َ
ﺳ َ
ﺠ ٌﺪ ُأ ﱢﻫﺫﺍ ﺒﻌﺩ ﺍﺴﺘﺩﻻﻟﻬﻡ – ﺃﻱ ﺍﻟﻜﻭﻓﻴﻴﻥ – ﺒﻘﻭﻟﻪ ﺘﻌﺎﻟﻰَ" :ﻟ َﻤ ْ
ﺴِ
ن َﺗﻘُﻮ َم ﻓِﻴ ِﻪ").(490
ﻖ َأ ْ
ﺣﱡ
ل َﻳ ْﻮ ٍم َأ َ
َأ ﱠو ِ
ﺏ /ﺍﻟﻨﺜﺭ:
ﻭﻗﺩ ﺍﻋﺘﻤﺩ ﻋﻠﻴﻪ ﺍﻟﻜﻭﻓﻴﻭﻥ ﻓﻲ ﺤﺠﺠﻬﻡ ﻭﺘﺜﺒﻴﺕ ﻗﻭﺍﻋﺩﻫﻡ ﻭﻤﻥ ﺫﻟﻙ ﻨﺫﻜﺭ:
/1ﺫﻫﺏ ﺍﻟﺒﺼﺭﻴﻭﻥ ﺇﻟﻰ ﺃﻥ )ﻨﻌﻡ ﻭﺒﺌﺱ( ﻓﻌﻼﻥ ،ﻭﺨﺎﻟﻔﻬﻡ ﺍﻟﻜﻭﻓﻴـﻭﻥ ﻓﻘـﺎﻟﻭﺍ:
ﺇﻨﻬﻤﺎ ﺍﺴﻤﺎﻥ ﺒﺩﻟﻴل ﺩﺨﻭل ﺤﺭﻑ ﺍﻟﺠﺭ ﻋﻠﻴﻬﻤﺎ ﻓﻲ ﻗﻭل ﺍﻟﻌﺭﺏ" :ﻨﻌﻡ ﺍﻟﺴﻴﺭ ﻋﻠﻰ ﺒـﺌﺱ
ﺍﻟﻌﻴﺭ") ،(491ﻭﻗﻭل ﺃﺤﺩﻫﻡ" :ﻭﺍﷲ ﻤﺎ ﻫﻲ ﺒﻨﻌﻡ ﺍﻟﻤﻭﻟﻭﺩﺓ :ﻨـﺼﺭﺘﻬﺎ ﺒﻜـﺎﺀ ،ﻭﺒﺭﻫﺎﻨﻬـﺎ
)(492
ﺤﻴﺙ ﺩﺨل ﺤﺭﻑ ﺍﻟﺠﺭ )ﻋﻠﻰ( ﻋﻠﻲ )ﺒﺌﺱ( ﻓﻲ ﺍﻟـﺸﺎﻫﺩ ﺍﻷﻭل ،ﻭﺤـﺭﻑ ﺴﺭﻗﺔ"
ﺍﻟﺠﺭ )ﺍﻟﺒﺎﺀ( ﻋﻠﻰ )ﻨﻌﻡ( ﻓﻲ ﺍﻟﺸﺎﻫﺩ ﺍﻟﺜﺎﻨﻲ ،ﻫﺫﺍ ﺒﻌﺩ ﺍﺴﺘﺸﻬﺎﺩﻫﻡ ﺒﻘـﻭل ﺤـﺴﺎﻥ ﺒـﻥ
ﺜﺎﺒﺕ):(493
) (488ﺯﻫﻴﺭ ﺍﺒﻥ ﺃﺒﻲ ﺴﻠﻤﻲ ﺩﻴﻭﺍﻨﻪ – ﺸﺭﺡ ﺜﻌﻠﺏ ،ﻨﺴﺨﺔ ﻤﺼﺩﺭﺓ ﻋﻥ ﻁﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺏ – ﺍﻟﺩﺍﺭ ﺍﻟﻘﻭﻤﻴـﺔ ﻟﻠﻁﺒﺎﻋـﺔ
ﻭﺍﻟﻨﺸﺭ 1384ﻫـ1964-ﻡ ﺹ ، 86ﻭﺍﻟﺒﻴﺕ ﻤﻥ ﺸﻭﺍﻫﺩ ﺍﻹﻨﺼﺎﻑ 37/1ﻤﺴﺄﻟﺔ . 54
) (489ﺍﻨﻅﺭ :ﺍﻹﻨﺼﺎﻑ 271/1ﻤﺴﺄﻟﺔ .54
) (490ﺴﻭﺭﺓ ﺍﻟﺘﻭﺒﺔ ﺍﻵﻴﺔ .108
) (491ﺍﻹﻨﺼﺎﻑ 98/1ﻤﺴﺄﻟﺔ ، 14ﻭﻟﻡ ﻴﺫﻜﺭﻩ ﺍﻟﻤﻴﺩﺍﻨﻲ ﻭﺭﺒﻤﺎ ﻜﺎﻥ ﻤﻥ ﺍﻷﻗﻭﺍل ﻻ ﺍﻷﻤﺜﺎل .
) (492ﺍﻟﻤﺭﺠﻊ ﻨﻔﺴﻪ ﻭﺍﻟﺼﻔﺤﺔ ﻨﻔﺴﻬﺎ ،ﻭﻤﻨﺎﺴﺒﺘﻪ ﺃﻥ ﺇﻋﺭﺍﺒﻴﹰﺎ ﺒﺸﺭ ﺒﻤﻭﻟﻭﺩﻩ ﻓﻘﻴل ﻟﻪ" :ﻨﻌﻡ ﺍﻟﻤﻭﻟﻭﺩﺓ ﻤﻭﻟﻭﺩﺘﻙ" ﻓﻘـﺎل:
"ﻭﺍﷲ ﻤﺎ ﻫﻲ ﺒﻨﻌﻡ ﺍﻟﻤﻭﻟﻭﺩﺓ ."...
) (493ﺤﺴﺎﻥ ﺒﻥ ﺜﺎﺒﺕ ﺩﻴﻭﺍﻨﻪ – ﺘﺤﻘﻴﻕ /ﺴﻴﺩ ﺤﻨﻔﻲ ﺤﺴﻥ – ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ – ﺍﻟﻘﺎﻫﺭﺓ ﺹ ، 28ﻭﻗﺩ ﺭﻭﻱ ﺍﻟﺒﻴﺕ ﺭﻭﺍﻴﺔ
ﻜﺫﻱ ﺍﻟﺼﺭﻑ ﺫﺍ ﻤﺎل ﻜﺜﻴﺭ ﻭﻤﻌﺩﻤﺎ ﻑ ﺒﻴﻨﻪ
ﺃﻟﺴﺕ ﺒﻨﻌﻡ ﺍﻟﺠﺎﺭ ﻴﺅﻟ ِ ﺃﺨﺭﻯ".
ل ﻤﻐﺭﻤ ﹰﺎ
ﺃﺨﺎﻗﻠ ٍﺔ ،ﺃﻭ ﻤﻌﺩ ﻡ ﺍﻟﻤﺎ ِ ﺕ ﺒﻨﻌ ﻡ ﺍﻟﺠﺎ ﺭ ﻴﺅﻟﻑ ﺒﻴﻨﻪ
ﺃﻟﺴ ﹶ
ﺤﻴﺙ ﺩﺨﻠﺕ )ﺍﻟﺒﺎﺀ( ﻋﻠﻰ )ﻨﻌﻡ( ﻭﻫﻲ ﻤﻥ ﺤﺭﻭﻑ ﺍﻟﺠﺭ .
ﺏ /ﺍﻟﻘﻴﺎﺱ:
ﻨﺒﺴﻁ ﺍﻟﻜﻼﻡ ﻋﻥ ﻤﻔﻬﻭﻡ ﺍﻟﻘﻴﺎﺱ ﻓﻲ ﻗﺎﻤﻭﺱ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻭﻋﻥ ﻤﻔﻬﻭﻤـﻪ ﻓـﻲ
ﺍﺼﻁﻼﺡ ﺍﻟﻨﺤﺎﺓ ،ﻭﻋﻥ ﺃﺭﻜﺎﻥ ﺍﻟﻘﻴﺎﺱ ﻭﺃﻨﻭﺍﻋﻪ .
/1ﻤﻔﻬﻭﻡ ﺍﻟﻘﻴﺎﺱ ﻟﻐﺔ:
ﻟﻜﻠﻤﺔ )ﻗﻴﺎﺱ( ﺃﺼل ﺍﺸﺘﻘﺎﻗﻲ ﺍﺸﺘﻘﺕ ﻤﻨﻪ ،ﻭﻫﻭ ﺇﻤﺎ ﺃﻥ ﻴﻜﻭﻥ )ﻗﻴﺱ( ﺃﻭ )ﻗﻭﺱ(
،ﻭﻫﺫﺍ ﻭﺍﻀﺢ ﻤﻥ ﻤﺼﺩﺭ ﺍﻟﻔﻌل )ﻗﺎﺱ( ،ﻓﻴﻤﻜﻨﻙ ﺃﻥ ﺘﻘﻭل) :ﻗﺎﺱ ﻗﻴﺎﺴـ ﹰﺎ( ﺃﻭ )ﻗـﺎﺱ
ﻗﻭﺴ ﹰﺎ().(494
ﻭﻤﻤﺎ ﻴﺅﻜﺩ ﻫﺫﺍ ﺃﻥ ﺒﻌﺽ ﺍﻟﻤﻌﺎﺠﻡ ﻗﺩ ﺼﻨﻔﺘﻬﺎ ﻓﻲ ﻤﺎﺩﺓ )ﻗﻴﺱ( ﺒﻴﻨﻤـﺎ ﺼـﻨﻔﺘﻬﺎ
ﻤﻌﺎﺠﻡ ﺃﺨﺭﻯ ﻓﻲ )ﻗﻭﺱ( ،ﻭﻓﺭﻴﻕ ﺜﺎﻟﺙ ﺠﺎﺀ ﺒﺎﻟﻤﺎﺩﺘﻴﻥ ﻤﻌ ﹰﺎ) .(495ﻫﺫﺍ ﻤﻥ ﻨﺎﺤﻴﺔ ﺍﻟﺒﻨﻴـﺔ
ﻭﺍﻟﺘﺭﻜﻴﺏ ﺍﻟﺼﺭﻓﻲ ﻟﻠﻜﻠﻤﺔ ،ﻓﻤﺎ ﻫﻭ ﻤﺩﻟﻭﻟﻬﺎ ﻭﻤﻌﻨﺎﻫﺎ؟؟
ﻥ ﻋﺩﺓ ؛ ﻓﻬﻲ ﺫﺍﺕ ﻤﺸﺘﺭﻙ ﻟﻔﻅﻲ
ﺘﺩل ﻜﻠﻤﺔ )ﻗﻴﺎﺱ( ﻓﻲ ﻗﺎﻤﻭﺱ ﺍﻟﻌﺭﺒﻴﺔ ﻋﻠﻰ ﻤﻌﺎ ٍ
ﺜﺭ ،ﻭﻟﻜﻥ ﻴﻤﻜﻥ ﺤﺼﺭﻫﺎ ﻓﻲ ﺍﻟﻭﺠﻭﻩ ﺍﻵﺘﻴﺔ :
ﺍﻷﻭل – ﺍﻟﺘﻘﺩﻴﺭ ﻭﺍﻟﻤﺴﺎﻭﺍﺓ .
ﺍﻟﺜﺎﻨﻲ – ﺠﻤﻊ ﻗﻭﺱ .
ﺍﻟﺜﺎﻟﺙ – ﺍﻟﺴﺒﺎﻕ ﻭﺍﻟﻤﻨﺎﻓﺴﺔ .
) (494ﺍﻟﺠﻭﻫﺭﻱ – ﺘﺎﺝ ﺍﻟﻠﻐﺔ ﻭﺼﺤﺎﺡ ﺍﻟﻌﺭﺒﻴﺔ – ﺘﺤﻘﻴﻕ/ﺃﺤﻤﺩ ﻋﺒﺩ ﺍﻟﻐﻔﻭﺭ – ﺍﻟﻘﺎﻫﺭﺓ 1402ﻫـ ﺝ 3ﻤـﺎﺩﺓ )ﻗـﻭﺱ(
ﻭﺍﺒﻥ ﺩﺭﻴﺩ – ﺠﻤﻬﺭﺓ ﺍﻟﻠﻐﺔ – ﻤﺠﻠﺱ ﺩﺍﺌﺭﺓ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﻌﺜﻤﺎﻨﻴﺔ ﺤﻴﺩ ﺃﺒﺎﺩ ﻁ1345 1ﻫـ ﻤﺎﺩﺓ )ﺱ،ﻕ،ﻱ( ﺹ.5
) (495ﻤﻥ ﺠﻌﻠﻬﺎ ﻓﻲ ﻤﺎﺩﺓ )ﻗﻴﺱ( ﺍﺒﻥ ﻤﻨﻅﻭﺭ ﻓﻲ ﻟﺴﺎﻥ ﺍﻟﻌﺭﺏ ، 187/6ﺜﻡ ﺍﻨﻅﺭ ﺃﺴﺎﺱ ﺍﻟﺒﻼﻏﺔ ﺹ 530ﻭﻤﺨﺘـﺎﺭ
ﺍﻟﺼﺤﺎﺡ ﺹ 55ﺃﻤﺎ ﻤﻥ ﺠﻌﻠﻬﺎ ﻓﻲ ﻤﺎﺩﺓ )ﻗﻭﺱ( ﺍﻨﻅﺭ :ﺍﻟﺠﻤﻬﺭﺓ 45/3ﻭﻤﺘﻥ ﺍﻟﻠﻐﺔ ، 676/3ﻭﻤﻨﺎﺼﺭﻱ ﺍﻟﻤـﺎﺩﺘﻴﻥ
ﻤﻨﻬﻡ :ﺍﻟﺨﻠﻴل ﺒﻥ ﺍﺤﻤﺩ )ﺍﻟﻌﻴﻥ( ، 188/1ﻭﺍﻟﺯﺒﻴﺩﻱ )ﺘﺎﺝ ﺍﻟﻌﺭﻭﺱ( .224/4
ﻭﻴﺒﺩﻭ ﺃﻥ ﻫﻨﺎﻟﻙ ﺇﺠﻤﺎﻋ ﹰﺎ ﺘﺎﻤ ﹰﺎ ﻤﻥ ﺃﺼﺤﺎﺏ ﺍﻟﻤﻌﺎﺠﻡ – ﺍﻟﺫﻴﻥ ﻭﻗﻔﻨﺎ ﻋﻠﻰ ﻤﺅﻟﻔﺎﺘﻬﻡ
– ﻋﻠﻰ ﺃﻥ ﻜﻠﻤﺔ )ﻗﻴﺎﺱ( ﺘﺩل ﻋﻠﻰ ﺍﻟﺘﻘﺩﻴﺭ ﻭﺍﻟﻤﺴﺎﻭﺍﺓ ﺒﻴﻥ ﺸﻴﺌﻴﻥ) ،(496ﻭﻫﺫﺍ ﺍﻟﺘﻘﺩﻴﺭ ﻗـﺩ
ﻴﻜﻭﻥ ﻟﻤﺴﺎﻓﺔ ،ﺃﻭ ﻟﻌﻤﻕ ﺠﺭﺡ ﺃﻭ ﻟﻐﻴﺭ ﺫﻟﻙ .
ﺕ ﺍﻟﺸﻲﺀ ﺇﺫﺍ ﻗﺩﺭﺕ ﻋﻠﻰ ﻤﺜﺎﻟﻪ ﻭﻤﻨـﻪ
ﻓﻤﻥ ﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﺘﻲ ﺘﺩل ﻋﻠﻰ ﺍﻟﺘﻘﺩﻴﺭ :ﻗﺴ ﹸ
ﻗﻭل ﺍﻟﺸﺎﻋﺭ):(497
ﺨﻴﺎﻁﹶﺎﺘﹸﻪ
ﺕ ﻭ ِﻤ ﹾ
ﻤ ﹶﻘﺩﺭﺍ ﹸ ﻥ ﺒﺎﻷﻴﺩﻱ ﻤِﻘﻴﺎﺴﺎﺘﹸﻪ
ﹰﻓ ﻬ
ﻭﻗﺩ ﺴﻤﻲ ﺍﻟﻤﻘﻴﺎﺱ ﻤﻘﻴﺎﺴ ﹰﺎ ﻟﺘﻘﺩﻴﺭ ﺍﻟﻤﺴﺎﻓﺔ ،ﻭﻤﻥ ﺫﻟﻙ ﻗﻭل ﺍﻟﻘﺎﺌل):(498
ﺤﺼﻰ ،ﹸﺜ ﻡ ِﻗ ﻴﺴﻭﺍ ﺒﺎﻟﻤﻘﹶﺎﻴﻴﺱِ
ﻋﺩﻭﺍ ﺍﻟ ﺢ ﹶﻟ ﻬ ﻡ
ﺼﺭِﻴ
ل ﺍﻟ
ﻅ ﺇﺫﺍ ﻗﺎ َ
ﺨﺫِﻱ ﺍﻟﻭﺸِﻴ ﹶ
ﻴ ﹾ
ﻭﻟﻌل ﺃﺸﻤل ﻤﺎ ﻗﻴل ﻓﻲ ﺸﺭﺡ ﻜﻠﻤﺔ )ﻗﻴﺎﺱ( ﻟﻐ ﹼﺔ ﻤﺎ ﻗﺎﻟﻪ ﺍﻵﻤﺎﺩﻯ ﻓﻲ )ﺍﻷﺤﻜـﺎﻡ(
ﻭﻴﻨﺹ ﻋﻠﻰ..." :ﺃﻤﺎ ﺍﻟﻘﻴﺎﺱ ﻓﻬﻭ ﻓﻲ ﺍﻟﻠﻐﺔ ﻋﺒﺎﺭﺓ ﻋﻥ ﺍﻟﺘﻘﺩﻴﺭ ،ﻭﻤﻨـﻪ ﻴﻘـﺎل :ﻗـﺴﺕ
ﺍﻷﺭﺽ ﺒﺎﻟﻘﺼﺒﺔ ،ﻭﻗﺴﺕ ﺍﻟﺜﻭﺏ ﺒﺎﻟﺫﺭﺍﻉ ﺃﻱ :ﻗﺩﺭﺘﻪ ﺒﺫﺍﻙ ،ﻭﻫﻭ ﻴـﺴﺘﺩﻋﻲ ﺃﻤـﺭﻴﻥ
ﻴﻀﺎﻑ ﺃﺤﺩﻫﻤﺎ ﺇﻟﻰ ﺍﻵﺨﺭ ﺒﺎﻟﻤﺴﺎﻭﺍﺓ ،ﻓﻬﻭ ﻨﺴﺒﺔ ﻭﺇﻀﺎﻓﺔ ﺒﻴﻥ ﺸﻴﺌﻴﻥ ؛ ﻭﻟﻬﺫﺍ ﻴﻘﺎل :ﻓﻼ
ﻴﻘﺎﺱ ﺒﻔﻼﻥ ،ﻭﻻ ﻴﻘﺎﺱ ﺒﻔﻼﻥ ،ﺃﻱ :ﻴﺴﺎﻭﻴﻪ ،ﻭﻻ ﻴﺴﺎﻭﻴﻪ").(499
ﻭﻓﻲ ﺍﻟﻐﺎﻟﺏ ﺃﻥ ﺍﻟﻤﻌﻨﻲ ﺍﻷﻭل – ﻟﻤﻔﻬﻭﻡ ﺍﻟﻘﻴﺎﺱ ﻭﻫﻭ ﺍﻟﺘﻘﺩﻴﺭ ﻭﺍﻟﻤﺴﺎﻭﺍﺓ – ﻫـﻭ
ﺍﻷﻗﺭﺏ ﻟﻠﻤﻨﻲ ﺍﻻﺼﻁﻼﺤﻲ ﻓﻲ ﺍﻟﻨﺤﻭ ﺍﻟﻌﺭﺒﻲ ﻜﻤﺎ ﺴﻴﺘﻀﺢ .
/2ﻤﻔﻬﻭﻡ ﺍﻟﻘﻴﺎﺱ ﺍﻟﻨﺤﻭﻱ:
ﺒﻌﺽ ﺍﻟﻨﺤﺎﺓ ﺍﻟﻘﺩﺍﻤﻰ ﻭﺍﻟﻤﺤﺩﺜﻴﻥ ﻭﻀﻌﻭﺍ ﺘﻌﺎﺭﻴﻑ ﻟﻠﻘﻴﺎﺱ ﺍﻟﻨﺤﻭﻱ ﻭﻋﻠﻰ ﻀـﻭﺀ
ﻫﺫﺍ ﻴﻤﻜﻥ ﺃﻥ ﻨﻘﺴﻡ ﻫﺫﻩ ﺍﻟﺘﻌﺎﺭﻴﻑ ﺇﻟﻰ ﻗﺴﻤﻴﻥ :
ﺍﻷﻭل – ﺘﻌﺎﺭﻴﻑ ﺒﻌﺽ ﺍﻟﻘﺩﺍﻤﻰ .
ﺘﺼﺒﺢ ﺍﻟﻠﻐﺔ ﻜﺎﺌﻨ ﹰﺎ ﻤﻘﺩﺴﹰﺎ ﺒﺘﻭﺍﺘﺭﻩ ﺠﻴل ﻋﻥ ﺠﻴل ﺩﻭﻥ ﺃﺩﻨﻲ ﺘﺼﺭﻑ ﺃﻭ ﺘﻁﻭﻴﺭ.
) (520ﺩ /ﻤﺤﻤﺩ ﻋﻴﺩ – ﺃﺼﻭل ﺍﻟﻨﺤﻭ ﺍﻟﻌﺭﺒﻲ ﻓﻲ ﻨﻅﺭ ﺍﻟﻨﺤﺎﺓ ﻭﺭﺃﻱ ﺍﺒﻥ ﻤﻀﺎﺀ ﻭﻋﻠﻡ ﺍﻟﻠﻐﺔ ﺍﻟﺤﺩﻴﺙ – ﺹ.81
) (521ﻤﺤﻤﺩ ﺍﻟﻜﺜﺎﺭ – ﺍﻟﻤﻔﺘﺎﺡ ﻟﺘﻌﺭﻴﺏ ﺍﻟﻨﺤﻭ – ﺍﻟﻤﻜﺘﺏ ﺍﻟﻌﺭﺒﻲ ﻟﻺﻋﻼﻥ ﺩﻤﺸﻕ 1396ﻫـ1976-ﻡ ﺹ.47
) (522ﺩ /ﻋﺒﺩ ﺍﻟﺨﺜﺭﺍﻥ – ﻤﺭﺍﺤل ﺘﻁﻭﺭ ﺍﻟﺩﺭﺱ ﺍﻟﻨﺤﻭﻱ ﺹ97
ﺍﻟﺭﺴﻭل – ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ – ﻭﻋﻬﺩ ﺼﺤﺎﺒﺘﻪ – ﺭﻀﻭﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻡ -ﻓﻤـﻥ ﺫﻟـﻙ
ﻗﻭﻟﻪ – ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ – ﻟﻠﺨﺜﻌﻤﻴﺔ" :ﺃﺭﺃﻴﺕ ﻟﻭ ﻜﺎﻥ ﻋﻠﻰ ﺃﺒﻴﻙ ﺩﻴﻥ ﻓﻘﻀﻴﺔ ﺃﻜـﺎﻥ
ﻴﻨﻔﻌﻪ؟؟ ﻗﺎﻟﺕ :ﻨﻌﻡ ،ﻗﺎل ﻓﺩﻴﻥ ﺍﷲ ﺃﺤﻕ ﺒﺎﻟﻘﻀﺎﺀ") ،(523ﻓﻔﻴﻪ ﻗﻴﺎﺱ ﺩﻴﻥ ﺍﷲ ﻋﻠﻰ ﺩﻴـﻥ
)(524
ﺃﻤﺎ ﺍﻟﺩﻜﺘﻭﺭ ﻋﺒﺩ ﺍﻟﻌﺎل ﻓﺭﺃﻴﻪ ﻫﻭ ﺭﺃﻱ ﺍﻟﺩﻜﺘﻭﺭ ﻋﺜﻤﺎﻥ ﺍﻟﻔﻜﻲ ﻨﻔﺴﻪ ،ﻏﻴـﺭ ﺍﻟﺨﻠﻕ"
ﺃﻨﻪ ﻴﺴﺘﺸﻬﺩ ﺒﺤﺩﻴﺙ ﺁﺨﺭ ،ﻭﻫﻭ ﺤﺩﻴﺙ ﻤﻌﺎﺫ ﺒﻥ ﺠﺒل – ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ – ﻋﻨﺩﻤﺎ ﺒﻌﺜـﻪ
ﺍﻟﺭﺴﻭل – ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ – ﺇﻟﻰ ﺍﻟﻴﻤﻥ ،ﻓﻘﺩ" :ﺭﻭﻱ ﻤﻌﺎﺫ ﺍﺒﻥ ﺠﺒل – ﺭﻀﻲ ﺍﷲ
ﻋﻨﻪ – ﺃﻥ ﺍﻟﺭﺴﻭل – ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ – ﻟﻤﺎ ﺒﻌﺜﻪ ﺇﻟﻰ ﺍﻟﻴﻤﻥ ﻗﺎل ﻟﻪ :ﻜﻴﻑ ﺘـﺼﻨﻊ
ﺇﻥ ﻋﺭﺽ ﻟﻙ ﻗﻀﺎﺀ؟؟ ﻗﺎل :ﺃﻗﻀﻲ ﺒﻤﺎ ﻓﻲ ﻜﺘﺎﺏ ﺍﷲ ،ﻗﺎل :ﻓﺈﻥ ﻟﻡ ﻴﻜﻥ ،ﻗﺎل ﻓﺒـﺴﻨﺔ
ﺭﺴﻭل ﺍﷲ – ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ، -ﻗﺎل :ﻓﺈﻥ ﻟﻡ ﻴﻜﻥ ﻓﻲ ﺴﻨﺔ ﺭﺴﻭل ﺍﷲ – ﺼﻠﻰ
ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ – ﻗﺎل :ﺍﺠﺘﻬﺩ ﺭﺃﻱ ،ﻭﻻ ﺁﻟﻭ .ﻗﺎل ﻤﻌﺎﺫ :ﻓﻀﺭﺏ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ
ﻋﻠﻴﻪ ﻭﺴﻠﻡ – ﻋﻠﻰ ﺼﺩﺭﻱ ،ﺜﻡ ﻗﺎل :ﺍﻟﺤﻤﺩ ﷲ ﺍﻟﺫﻱ ﻭﻓﻕ ﺭﺴﻭل ﺍﷲ ﻟﻤﺎ ﻴﺭﻀﻲ ﺭﺴﻭل
ﺍﷲ").(525
ﻭﺒﻌﺩ ﺃﻥ ﺃﻭﺭﺩ ﻫﺫﺍ ﺍﻟﺤﺩﻴﺙ ﻋﻘﺏ ﻋﻠﻴﻪ ﺒﻘﻭﻟﻪ" :ﻭﻓﻲ ﻫﺫﺍ ﺩﻟﻴل ﻋﻠﻰ ﺃﻥ ﻤﻥ ﺃﺼﻭل
ﺍﻟﺘﺸﺭﻴﻊ ﺍﻻﺠﺘﻬﺎﺩ ﺒﺎﻟﺭﺃﻱ ،ﻭﻫﻭ ﺍﻟﻘﻴﺎﺱ").(526
ﻭﻴﺒﺩﻭ ﺃﻥ ﺍﻟﺼﻭﺍﺏ ﺒﺠﺎﻨﺏ ﺍﻟﻤﺫﻫﺏ ﺍﻟﺜﺎﻨﻲ ،ﻭﺫﻟﻙ ﻟﻤﺎ ﻴﻠﻲ:
ﻻ :ﺇﻥ ﺍﻟﻨﻤﺎﺫﺝ ﺍﻟﺘﻲ ﻋﺭﻀﺕ ﺤﺘﻰ ﺍﻵﻥ ﻤﻥ ﺃﻗﻴﺴﺔ ﺍﺒﻥ ﺃﺒﻲ ﺇﺴﺤﺎﻕ ﻭﺼﺎﺤﺒﻴﻪ
ﺃﻭ ﹰ
ﻻ ﺘﻤﺕ ﻟﻠﻘﻴﺎﺱ ﺒﺼﻠﺔ .
ﺜﺎﻨﻴ ﹰﺎ :ﺇﺫﺍ ﺘﻡ ﺍﻟﺘﺴﻠﻴﻡ ﺒﺄﻥ ﺍﻟﻔﺘﺭﺓ ﺍﻟﺘﻲ ﻋﺎﺵ ﻓﻴﻬﺎ ﺍﺒﻥ ﺃﺒﻲ ﺇﺴﺤﺎﻕ ﻫﻲ ﺒﺩﺍﻴﺔ ﻤﻌﺭﻓﺔ
ﺍﻟﻌﻠﻭﻡ ﺒﺸﻜﻠﻬﺎ ﺍﻟﻤﻨﻅﻡ ،ﻓﻬل ﻴﺼﺢ ﻟﻌﻠﻡ ﻓﻲ ﻁﻭﺭ ﺍﻟﻨﺸﺄﺓ ﺃﻥ ﻴﺅﺜﺭ ﻓﻲ ﻋﻠﻡ ﺁﺨـﺭ ؟؟ ﻻ
ﻴﻤﻜﻥ ﺫﻟﻙ ؛ ﻷﻥ ﺍﻟﻌﻠﻭﻡ ﺘﺅﺜﺭ ﻓﻲ ﺍﻷﺨﺭﻴﺎﺕ ﺒﻌﺩ ﻨﻀﺠﻬﺎ ﻭﺍﻜﺘﻤﺎﻟﻬﺎ .
) (523ﺍﺒﻥ ﺤﺠﺭ ﺍﻟﻌﺴﻘﻼﻨﻲ – ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺝ 13ﻜﺘﺎﺏ ﺍﻻﻋﺘﺼﺎﻡ ﺒﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺹ 296ﺤﺩﻴﺙ ﺭﻗﻡ .7315
) (524ﺩ /ﻋﺜﻤﺎﻥ ﺍﻟﻔﻜﻲ ﺒﺎﺒﻜﺭ – ﺍﻻﺴﺘﺸﻬﺎﺩ ﻓﻲ ﺍﻟﻨﺤﻭ ﺍﻟﻌﺭﺒﻲ ﺹ.124
) (525ﺍﻷﺴﺘﺎﺫ /ﻋﻠﻲ ﺤﺴﺏ ﺍﷲ – ﺃﺼﻭل ﺍﻷﺤﻜﺎﻡ ﺍﻟﺸﺭﻋﻴﺔ – ﺹ.124
) (526ﺩ /ﻋﺒﺩ ﺍﻟﻌﺎل ﺴﺎﻟﻡ ﻤﻜﺭﻡ – ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻭﺃﺜﺭﻩ ﻓﻲ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻨﺤﻭﻴﺔ ﺹ.920
ﺜﺎﻟﺜ ﹰﺎ :ﺇﻥ ﺃﺼﺤﺎﺏ ﺍﻟﻤﺫﻫﺏ ﺍﻷﻭل ﺃﺭﺴﻠﻭﺍ ﺃﺤﻜﺎﻤ ﹰﺎ ﻤﻥ ﻏﻴﺭ ﻨﻤﺎﺫﺝ ﻭﺃﻤﺜﻠﺔ ﺘـﺩﻋﻡ
ﺭﺃﻴﻬﻡ ،ﺒﺨﻼﻑ ﺃﺼﺤﺎﺏ ﺍﻟﻤﺫﻫﺏ ﺍﻟﺜﺎﻨﻲ ﺍﻟﺫﻴﻥ ﺍﺴﺘﻨﺩﻭﺍ ﺇﻟﻰ ﺍﻟﻨﻤﺎﺫﺝ ﻭﺍﻷﻤﺜﻠﺔ.
ﻑ ﺃﻨﺼﺎﺭ ﺍﻟﻤﺫﻫﺏ ﺍﻷﻭل ﺤﻭل ﺸﺨﺼﻴﺔ ﻭﺍﺤﺩﺓ ﻫﻲ ﺸﺨﺼﻴﺔ ﻋﺒـﺩ
ﺭﺍﺒﻌ ﹰﺎ :ﻟﻘﺩ ﻟ ﱠ
ﺍﷲ ﺒﻥ ﺃﺒﻲ ﺇﺴﺤﺎﻕ – ﻭﻫﻭ ﺃﻭل ﺍﻟﺜﻼﺜﺔ – ﻓﺈﻥ ﻜﺎﻥ ﻫﻨﺎﻟﻙ ﺘﺄﺜﺭ ﺒﺎﻟﻘﻴﺎﺱ ﺍﻟﻤﻨﻁﻘﻲ ﻟﻜـﺎﻥ
ﺃﻭﻀﺢ ﻋﻨﺩ ﻋﻴﺴﻲ ﺒﻥ ﻋﻤﺭ ،ﻭﺃﺒﻲ ﻋﻤﺭﻭ ﺒﻥ ﺍﻟﻌﻼﺀ ﻹﺘﻴﺎﻨﻬﻤﺎ ﺒﻌﺩ ﺍﺒﻥ ﺃﺒﻲ ﺇﺴﺤﺎﻕ.
ﻭﻋﻠﻰ ﻭﺠﻪ ﺍﻟﻌﻤﻭﻡ ﻴﻤﻜﻥ ﺍﻟﻘﻭل :ﺇﻥ ﺍﻟﻘﻴﺎﺱ ﻤﻀﻲ ﻗﺩﻤ ﹰﺎ ﻓﻲ ﻫﺫﻩ ﺍﻟﻤﺭﺤﻠﺔ ﻨﺤـﻭ
ﺍﻟﻤﺴﺎﺠﻼﺕ ،ﻭﺍﻟﺘﻌﻠﻴﻼﺕ ،ﻭﺍﻻﺨﺘﻴﺎﺭ ﻓﻲ ﺍﻟﻘﺭﺍﺀﺍﺕ ﺍﻟﻘﺭﺁﻨﻴﺔ ،ﻭﻟﻜﻨﻪ ﻟﻡ ﻴﺘﻌﺩ ﻫﺫﺍ ﺍﻟﺤﺩ .
ﺘﺄﺜﺭ ﺍﻟﻘﻴﺎﺱ ﺍﻟﺒﺼﺭﻱ ﻓﻲ ﻤﺭﺤﻠﺔ ﺍﻟﻨﻀﺞ ﻭﺍﻻﻜﺘﻤﺎل ﺒﺎﻟﻘﻴﺎﺱ ﺍﻟﻔﻘﻬﻲ:
ﻴﻤﻜﻨﻨﺎ ﺍﻟﻘﻭل ﻓﻲ ﻤﻔﻬﻭﻡ ﺍﻟﻘﻴﺎﺱ ﺍﻟﻔﻘﻬﻲ :ﺇﻥ ﻫﻨﺎﻟﻙ ﺇﻟﺤﺎﻕ ﺃﻤﺭ ﺒﺄﻤﺭ ﻤﺎ ،ﻭﺍﻷﻭل
ﻤﻌﻠﻭﻡ ﺒﺎﻟﻨﺹ ،ﻭﺍﻟﺜﺎﻨﻲ ﻫﻭ ﺍﻟﻤﻠﺤﻕ ﻟﻸﻭل ﻭﻫﺫﺍ ﺍﻹﻟﺤﺎﻕ ﻴﻘﻭﻡ ﻋﻠﻰ ﻋﻠﺔ ﻭﺘـﺸﺎﺒﻪ ﺒـﻴﻥ
ﺍﻷﻤﺭﻴﻥ) ،(527ﻤﺜل :ﺇﻟﺤﺎﻗﻬﻡ ﺍﻟﻨﺒﻴﺫ ﺒﺎﻟﺨﻤﺭ ؛ ﻟﻺﺴﻜﺎﺭ ﻓﻲ ﻜ ٍ
ل.
ﻭﻨﻘﻭل ﺇﻥ ﺍﻟﻘﻴﺎﺱ ﺍﻟﻔﻘﻬﻲ ﻴﻘﻭﻡ ﻋﻠﻰ ﺇﻋﻤﺎل ﺍﻟﺫﻫﻥ ،ﻭﺍﻟﻤﻭﺍﺯﻨﺔ ﺒـﻴﻥ ﺍﻷﻤـﺭﻴﻥ؛
ﻟﻠﻭﺼﻭل ﺇﻟﻰ ﺍﻟﺤﻜﻡ ﺍﻟﻨﻬﺎﺌﻲ ،ﻓﻬﻡ ﻟﻡ ﻴﺤﺭﻤﻭﺍ )ﺍﻟﻨﺒﻴﺫ( ﻤﻥ ﺃﻭل ﻭﻫﻠﺔ؛ ﻭﺇﻨﻤﺎ ﺒﺤﺜﻭﺍ ﻋـﻥ
ﻤﺴﻜﺭ ﻤﺜﻠﻪ )ﺍﻟﺨﻤﺭ( ﺜﻡ ﻭﺍﺯﻨﻭﺍ ﺒﻴﻨﻬﻤﺎ ﻓﻭﺠﺩﻭﺍ ﺃﻥ ﺍﻟﺨﻤﺭ ﻤﺤﺭﻡ ﺒﺎﻟﻨﺹ ؛ ﻷﻨﻪ ﻤـﺴﻜﺭ
ﻓﺤﺭﻤﻭﺍ )ﺍﻟﻨﺒﻴﺫ( ،ﻷﻨﻪ ﻴﺸﺒﻪ ﺍﻟﺨﻤﺭ ﻓﻲ ﺍﻹﺴﻜﺎﺭ.
ﻫﺫﺍ ﻤﺎ ﻴﺨﺹ ﺃﻤﺭ ﺍﻟﻘﻴﺎﺱ ﺍﻟﻔﻘﻬﻲ ،ﻭﻋﻠﻴﻨﺎ ﺍﻵﻥ ﺃﻥ ﻨﺒﻴﻥ :ﻤﺎ ﺍﻟﻤﻘﺼﻭﺩ ﺒﻤﺭﺤﻠﺔ
ﺍﻟﻨﻀﺞ ﻭﺍﻻﻜﺘﻤﺎل ؟؟
ﻨﺤﺴﺏ ﺃﻥ ﻫﺫﻩ ﺍﻟﻤﺭﺤﻠﺔ ﻴﻤﺜﻠﻬﺎ ﺍﻟﺨﻠﻴل ﺒﻥ ﺃﺤﻤﺩ ﺍﻟﻔﺭﺍﻫﻴﺩﻱ )ﺘـ170ﻫـ( ﻭﺘﻠﻤﻴﺫﻩ
ﺴﻴﺒﻭﻴﻪ )ﺘـ161ﻫـ( ،ﻓﻘﺩ ﻭﺼل ﺍﻟﻘﻴﺎﺱ ﺍﻟﻨﺤﻭﻱ ﺍﻟﺒﺼﺭﻱ ﻭﺍﻟﺩﺭﺱ ﺍﻟﻨﺤﻭﻱ – ﻋﻠـﻰ
ﻭﺠﻪ ﺍﻟﻌﻤﻭﻡ – ﻤﺭﺤﻠﺔ ﻤﺘﻘﺩﻤﺔ ﻋﻠﻰ ﻴﺩﻱ ﺍﻟﺨﻠﻴل ﻭﺴﻴﺒﻭﻴﻪ ،ﺤﻴﺙ ﺇﻨﻪ ﺴﺎﺭ ﻋﻠﻰ ﻤـﻨﻬﺞ
ﻤﻌﻴﻥ – ﺃﻱ :ﺍﻟﻘﻴﺎﺱ – ﻭﻅﻬﺭﺕ ﻓﻴﻪ ﻅﺎﻫﺭﺍﺕ ﺘﺅﻜﺩ ﻨﻀﺠﻪ ﻭﺍﻜﺘﻤﺎﻟﻪ.
) (527ﺃﺒﻭ ﺤﺎﻤﺩ ﺍﻟﻐﺯﺍﻟﻲ،ﺍﻟﻤﺴﺘﺼﻔﻰ،ﺍﻟﻤﻁﺒﻌﺔ ﺍﻷﻤﻴﺭﻴﺔ ﺒﻭﻻﻕ ﻁﺒﻌﺔ ﺃﻭﻟﻲ 1322ﻫـ ﺝ 1ﺹ-288ﺒﺘﺼﺭﻴﻑ-
ﻭﺤﻭل ﺘﺄﺜﺭ ﺍﻟﻘﻴﺎﺱ ﺍﻟﺒﺼﺭﻱ ﺒﺎﻟﻘﻴﺎﺱ ﺍﻟﻔﻘﻬﻲ ﻓﻲ ﻫﺫﻩ ﺍﻟﻤﺭﺤﻠﺔ ﻨﻘـﻭل :ﻫﻨﺎﻟـﻙ
ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺘﺸﻴﺭ ﺇﻟﻰ ﺃﻥ ﺍﻟﺩﺭﺱ ﺍﻟﻨﺤﻭﻱ ﻗﺩ ﺘﺄﺜﺭ ﺒﺎﻟﻔﻘﻪ ،ﻭﻟﻜﻥ ﺍﻟﺭﺃﻱ ﺍﻟـﺫﻱ
ﻴﺨﺘﺹ ﺒﺘﺄﺜﺭ ﺍﻟﻘﻴﺎﺱ ﺍﻟﻨﺤﻭﻱ ﺒﺎﻟﻘﻴﺎﺱ ﺍﻟﻔﻘﻬﻲ ﻗﺩ ﻗﺎل ﺒﻪ ﺍﻟﺩﻜﺘﻭﺭ ﻋﺒـﺩ ﺍﷲ ﺍﺒـﻥ ﺃﺤﻤـﺩ
ﺍﻟﺨﺜﺭﺍﻥ ،ﻓﻬﻭ ﻴﻘﻭل ﻋﻥ ﺫﻟﻙ" :ﻨﻀﺞ ﺍﻟﻘﻴﺎﺱ ﺍﻟﺫﻱ ﺘﺄﺜﺭ ﺒﺎﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻔﻘﻬﻴﺔ ﻭﺍﻟﻜﻼﻤﻴﺔ ،
ﻭﻻﺴﻴﻤﺎ ﺍﻟﺨﻠﻴل ﺒﻥ ﺃﺤﻤﺩ").(528
ﻭﻴﻘﻭل" :ﻨﺠﺩ ﺍﻟﻘﻴﺎﺱ ﻴﺘﻁﻭﺭ ﻋﻨﺩ ﺍﻟﺨﻠﻴل ﺒﻥ ﺃﺤﻤﺩ ﻤﺘﺄﺜﺭﹰﺍ ﺒﺎﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﺘﻲ
)(529
،ﺜﻡ ﻴﻀﻡ ﺇﻟﻰ ﺍﻟﺨﻠﻴل ﺴﻴﺒﻭﻴﻪ ،ﻭﻴﺫﻜﺭ ﻜﺎﻨﺕ ﺘﻌﺎﺼﺭ ﻨﺸﺄﺓ ﺍﻟﻨﺤﻭ ﻓﻲ ﻫﺫﻩ ﺍﻟﻤﺭﺤﻠﺔ"
ﻤﻼﻤﺢ ﺍﻟﺘﺄﺜﺭ ﺒﺎﻟﺩﺭﺱ ﺍﻟﻔﻘﻬﻲ ،ﻭﻴﺘﻀﺢ ﻫﺫﺍ ﻤﻥ ﺨﻼل ﻗﻭﻟﻪ" :ﻭﻤﻥ ﺃﺴﺎﻟﻴﺏ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻨﺩ
ﺍﻟﺨﻠﻴل ﺒﻥ ﺃﺤﻤﺩ :ﺍﻟﺘﺄﻭﻴل ،ﻭﺍﻟﺤﻤل ﻋﻠﻰ ﺍﻟﻨﻅﻴﺭ ،ﻭﺍﻻﺴﺘﺩﻻل ﺒﺎﻷﻭﻟﻲ ،ﻭﻟﺘﻁﺒﻴﻕ ﺍﻟﻘﻴﺎﺱ
ﺍﻟﻤﺘﺄﺜﺭ ﺒﺎﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻔﻘﻬﻴﺔ ﻅﻬﺭﺕ ﻓﻜﺭﺓ ﺍﻷﺼل ﻭﺍﻟﻔﺭﻉ ﻓﻲ ﺍﻟﺩﺭﺱ ﺍﻟﻨﺤﻭﻱ ﻋﻠـﻰ ﻴـﺩ
ﺍﻟﺨﻠﻴل ﺒﻥ ﺃﺤﻤﺩ ﻭﺘﻠﻤﻴﺫﻩ ﺴﻴﺒﻭﻴﻪ").(530
ﺘﺄﺜﺭ ﺍﻟﻘﻴﺎﺱ ﺍﻟﺒﺼﺭﻱ ﻓﻲ ﻤﺭﺤﻠﺔ ﺍﻟﺘﻭﺴﻊ ﺒﺎﻟﻘﻴﺎﺱ ﺍﻟﻔﻘﻬﻲ:
ﻨﻌﻨﻲ ﺒﻤﺭﺤﻠﺔ ﺍﻟﺘﻭﺴﻊ ﻤﺎ ﺤﺩﺙ ﻟﻠﻘﻴﺎﺱ – ﺒل ﻟﻠﺩﺭﺱ ﺍﻟﻨﺤﻭﻱ ﺠﻤﻴﻌﻪ -ﻓﻲ ﺍﻟﻘﺭﻥ
ﺍﻟﺭﺍﺒﻊ ﺍﻟﻬﺠﺭﻱ ،ﻓﻘﺩ ﺘﻭﺴﻊ ﺍﻟﻘﻴﺎﺱ ﻭﺫﺍﻉ ﺼﻴﺘﻪ ﻓﻲ ﺘﻠﻙ ﺍﻟﻔﺘﺭﺓ ،ﻭﻤﻥ ﺃﺸﻬﺭ ﻨﺤﺎﺓ ﺘﻠـﻙ
ﺍﻟﻔﺘﺭﺓ :ﺍﻟﺯﺠﺎﺠﻲ )ﺘـ337ﻫـ( ﻭﺍﻟﺴﻴﺭﺍﻓﻲ )ﺘـ368ﻫـ( ،ﻭﺃﺒـﻭ ﻋﻠـﻲ ﺍﻟﻔﺎﺭﺴـﻲ
)ﺘـ384ﻫـ( ﻭﺍﻟﺭﻭﻤﺎﻨﻲ )ﺘـ384ﻫـ( ،ﻭﺍﺒﻥ ﺠﻨﻲ )ﺘـ392ﻫـ(.
ﻭﻗﺩ ﺘﻤﻴﺯ ﺍﻟﺯﺠﺎﺠﻲ ﻭﺍﻟﺴﻴﺭﺍﻓﻲ ﺒﻌﺩﻡ ﺘﺠﺭﺩﻫﻡ ﻟﻠﻘﻴﺎﺱ ،ﺒﺨﻼﻑ ﺍﻟﻔﺎﺭﺴﻲ ﻭﺘﻠﻤﻴﺫﻩ
ﺍﺒﻥ ﺠﻨﻲ ﻭﺍﻟﺭﻭﻤﺎﻨﻲ.
ﻨﻌﺘﻘﺩ ﺃﻥ ﺍﻟﻜﺜﻴﺭ ﻤﻥ ﻨﺤﺎﺓ ﻫﺫﻩ ﺍﻟﻤﺭﺤﻠﺔ ﺠﺎﻟـﺴﻭﺍ ﺍﻟﻔﻘﻬـﺎﺀ ﻭﻋﺎﺼـﺭﻭﻫﻡ ﻭﻤـﻥ
ﺍﻟﻁﺒﻴﻌﻲ ﺃﻥ ﻴﺘﺄﺜﺭﻭﺍ ﺒﺎﻟﻘﻴﺎﺱ ﺍﻟﻔﻘﻬﻲ ،ﻭﻨﺄﺨﺫ ﻤﻨﻬﻡ ﻋﻠﻰ ﺴﺒﻴل ﺍﻟﻤﺜﺎل ﺍﺒﻥ ﺠﻨـﻲ ﻟﻨﺒـﻴﻥ
ﻤﺩﻱ ﺫﻟﻙ ﺍﻟﺘﺄﺜﺭ ،ﻴﻘﻭل ﺍﺒﻥ ﺠﻨﻲ ﻓﻲ ﺫﻟﻙ" :ﻫﺫﺍ ﻤﻭﻀﻊ ﻜﺎﻥ ﺃﺒﻭ ﺤﻨﻴﻔﺔ – ﺭﺤﻤﻪ ﺍﷲ –
) (531ﺍﻟﺒﻴﺕ ﻤﻥ ﺍﻷﺒﻴﺎﺕ ﺍﻟﺘﻲ ﺫﻜﺭﻫﺎ ﺍﺒﻥ ﺠﻨﻲ ﻓﻲ ﺍﻟﺨﺼﺎﺌﺹ ﺍﻨﻅﺭ :ﺝ 1ﺹ.209
) (532ﺍﻟﺒﻴﺕ ﻤﻥ ﺸﻭﺍﻫﺩ ﺍﺒﻥ ﻤﻨﻅﻭﺭ ﻓﻲ ﺍﻟﻠﺴﺎﻥ ﻤﺎﺩﺓ )ﺃﺘﻲ( ﺝ 1ﺹ ، 34ﻭﻗﺩ ﺫﻜﺭ ﺃﻨﻪ ﻟﻠﻨﺎﺒﻐﺔ ﺍﻟﺠﻌﺩﻱ ،ﻭﻜﻤﺎ ﺫﻜـﺭﻩ
ﺍﺒﻥ ﺠﻨﻲ ﻓﻲ ﺍﻟﺨﺼﺎﺌﺹ ﺝ 1ﺹ.209
ﺍﻟﻘﻁﻴﻥ :ﺍﻟﻌﺒﻴﺩ .ﻭﺍﻷﺘﺎﻭﻴﺎ :ﺠﻤﻊ ﺃﺘﺎﻭﺓ ﺃﻱ :ﻫﻡ ﻗﻭﻡ ﻴﺴﺄﻟﻭﻥ ﺍﻟﺨﺭﺍﺝ ﻭﻫﻭ ﺍﻻﺘﺎﻭﺓ .
) (533ﺍﻨﻅﺭ :ﺍﻟﺨﺼﺎﺌﺹ .209/1
) (534ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺍﻹﻴﺠﻲ – ﺍﻟﻤﻭﺍﻗﻑ ﻓﻲ ﻋﻠﻡ ﺍﻟﻜﻼﻡ – ﻋﺎﻟﻡ ﺍﻟﻜﺘﺏ – ﺒﻴﺭﻭﺕ ﺹ.36
ﺍﻟﻜﻼﻡ ﻭﻟﻴﺩ ﺍﻟﻤﻨﻁﻕ ﻭﺍﻟﻔﻠﺴﻔﺔ ،ﻭﻟﻌﻠﻪ ﻤﻥ ﺍﻟﻤﻌﺭﻭﻑ ﺃﻥ ﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﻟﻤﻨﻁـﻕ ﻤﺘـﺸﺎﺒﻜﺎﻥ،
ﻭﻜﺜﻴﺭﹰﺍ ﻤﺎ ﻴﻁﻠﻕ ﻤﺼﻁﻠﺢ ﺍﻟﻔﻠﺴﻔﺔ ﻋﻠﻰ ﺍﻟﻤﻨﻁﻕ ﻭﺍﻟﻤﻨﻁﻕ ﻋﻠﻰ ﺍﻟﻔﻠﺴﻔﺔ).(535
ﻭﻋﻥ ﺘﺄﺜﺭ ﺍﻟﻘﻴﺎﺱ ﺍﻟﺒﺼﺭﻱ ﻓﻲ ﺘﻠﻙ ﺍﻟﻤﺭﺤﻠﺔ ﺒﺎﻟﻤﻨﻁﻕ ﻭﻋﻠﻡ ﺍﻟﻜﻼﻡ ﻨﺄﺨـﺫ ﺍﻟﺭﻭﻤـﺎﻨﻲ
ﻻ ﻟﺫﻟﻙ ﺍﻟﺘﺄﺜﺭ ،ﻓﻘﺩ ﻭﺼﻔﻪ ﺍﻟﺩﻜﺘﻭﺭ ﻤﺎﺯﻥ ﻤﺒﺎﺭﻙ ﺒﺎﻟﻤﻭﺴﻭﻋﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺤﻴﺙ ﻴﻘـﻭل ﻋﻨـﻪ:
ﻤﺜﺎ ﹰ
"ﻴﺒﺩﻭ ﺃﻥ ﺍﻟﺭﻭﻤﺎﻨﻲ ﻜﺎﻥ ﻴﺤﺎﻭل ﺃﻥ ﻴﺴﺘﻔﻴﺩ ﻤﻥ ﺜﻘﺎﻓﺘﻪ ﺍﻟﻭﺍﺴﻌﺔ ،ﻭﺃﻥ ﻴﺩﺍﺨل ﺒـﻴﻥ ﻓﺭﻭﻋﻬـﺎ ،
ﻼ ﻋﻠﻰ ﻤﺎ ﻴﻌﺭﻓـﻪ ﻤـﻥ ﻋﻠـﻭﻡ ﺃﺨـﺭﻯ ﻜـﺎﻟﻤﻨﻁﻕ ،ﻭﺍﻟـﻨﻔﺱ
ﻓﻴﺘﻜﺊ ﻓﻲ ﺒﺤﺜﻪ ﺍﻟﻨﺤﻭﻱ ﻤﺜ ﹰ
ﻭﺍﻟﻜﻼﻡ").(536
ﻓﻬﻭ ﻴﻜﺜﺭ ﻤﻥ ﺇﻴﺭﺍﺩ ﺍﻟﻤﺼﻁﻠﺤﺎﺕ ﺍﻟﻤﻨﻁﻘﻴﺔ ﻭﺍﻟﻜﻼﻤﻴﺔ ﻓﻲ ﺒﺤﺜﻪ ﺍﻟﻨﺤﻭﻱ ﻤﺜل :ﺍﻟﺒﺭﻫﺎﻥ
،ﺍﻟﻌﻠﺔ ،ﺍﻟﻤﻘﻴﺩ ،ﺍﻟﻤﻁﻠﻕ ،ﻭﻏﻴﺭﻫﺎ).(537
ﻭﻜﻤﺎ ﺃﻨﻪ ﻴﺴﻠﻙ ﻤﺴﻠﻙ ﺍﻟﺠﺩل ﺤﺘﻰ ﻤﻊ ﻨﻔﺴﻪ ،ﻭﻴﺘﺠﻠﻰ ﺫﻟﻙ ﻓﻲ ﺤﺩﻴﺜﻪ ﻋﻥ ﺍﻻﺴـﺘﺜﻨﺎﺀ
ﻻ( ﺒﻤﻨﺯﻟﺔ )ﻏﻴﺭ( ﺍﻟﺼﻔﺔ ،ﺤﻴﺙ ﻴﻘﻭل" :ﻤﺎ ﺍﻟﺫﻱ ﻴﺠﻭﺯ ﻓﻲ ﺍﻻﺴﺘﺜﻨﺎﺀ ﺍﻟﺫﻱ
ﺍﻟﺫﻱ ﺘﻜﻭﻥ ﻓﻴﻪ )ﺇ ﹼ
ﻻ( ﺒﻤﻨﺯﻟﺔ )ﻏﻴﺭ( ﺤﺘﻰ ﺘﺠﺭﻱ ﻋﻠﻰ ﻤﻭﺼﻭﻑ ؟ ﻭﻤﺎ ﺍﻟﺫﻱ ﻻ ﻴﺠﻭﺯ ؟ ﻭﻟﻡ ﺫﻟﻙ ؟
ﺘﻜﻭﻥ ﻓﻴﻪ )ﺇ ﹼ
ﻭﻟﻡ ﻻ ﻴﺠﻭﺯ ﺃﻥ ﺘﻜﻭﻥ ﺒﻤﻨﺯﻟﺔ )ﻏﻴﺭ( ﺤﺘﻰ ﺘﺠﺭﻱ ﻋﻠﻰ ﻤﻭﺼﻭﻑ ؟ ﻭﻫل ﺫﻟﻙ ﻷﻨﻬﺎ ﻤﺩﺨﻠـﺔ
ﻻ( ﺒﺤﻕ ﺍﻟﺸﺒﻪ ،ﻓﻠﻡ ﻴﻘـ ﻭ
ﻋﻠﻰ ﺒﺎﺏ ﺍﻟﺼﻔﺔ ﺒﺎﻟﺸﺒﻪ ،ﻭﺍﻟﻭﺼﻑ ﻟـ)ﻏﻴﺭ( ﺒﺤﻕ ﺍﻷﺼل ﻭﻟـ)ﺇ ﹼ
ﻋﻠﻰ ﺃﻥ ﻴﻘﻭﻡ ﻤﻘﺎﻡ ﺍﻟﻤﻭﺼﻭﻑ ﻭﻗﻭﻴﺕ )ﻏﻴﺭ( ﻋﻠﻰ ﻏﻴﺭ ﺫﻟﻙ ؟ ﺘﻘﻭل :ﻤﺎ ﺠﺎﺀﻨﻲ ﻏﻴﺭ ﺯﻴـﺩ ،
ﻻ( ﻗﺎﻤـﺕ
ﻓﺘﻜﻭﻥ )ﻏﻴﺭ( ﻗﺩ ﻗﺎﻤﺕ ﻤﻘﺎﻡ ﺍﻟﻤﻭﺼﻭﻑ ،ﻭﻻ ﻴﺠﻭﺯ ﻤﺎ ﺠﺎﺀﻨﻲ ﺇﻻ ﺯﻴﺩ ﻋﻠﻰ ﺃﻥ )ﺇ ﹼ
ﻤﻘﺎﻡ ﺍﻟﻤﻭﺼﻭﻑ ﻭﻟﻜﻥ ﺘﻔﺭﻴﻊ ﺍﻟﻌﺎﻤل") ،(538ﻓﻬﺫﺍ ﺍﻷﺴﻠﻭﺏ ﺍﻟﺠﺩﻟﻲ ﺨﻴـﺭ ﺩﻟﻴـل ﻋﻠـﻰ ﺘـﺄﺜﺭ
ﺍﻟﺭﻭﻤﺎﻨﻲ ،ﺒل ﺍﻨﺘﻬﺎﺠﻪ ﻤﻨﻬﺞ ﺍﻟﻤﻨﺎﻁﻘﺔ ﻭﺍﻟﻜﻼﻤﻴﻴﻥ ﻓﻲ ﺇﺜﺒﺎﺕ ﻤﺎ ﻴﺼﺒﻭﻥ ﺇﻟﻴﻪ .
ﺍﻟﻘﻴﺎﺱ ﺍﻟﻜﻭﻓﻲ:
)(535ﺩ/ﻤﺤﻤﺩ ﺘﻘﻲ ﺍﻟﻤﺩﺭﺱ–ﺍﻟﻤﻨﻁﻕ ﺍﻹﺴﻼﻤﻲ ﺃﺼﻭﻟﻪ ﻭﻤﻨﺎﻫﺠﻪ–ﺩﺍﺭ ﺍﻟﺠﻴل ﺒﻴﺭﻭﺕ ﻁ1412ﻫـ1981-ﻡ ﺹ33
) (536ﺩ /ﻤﺎﺯﻥ ﻤﺒﺎﺭﻙ – ﺍﻟﺭﻭﻤﺎﻨﻲ ﺍﻟﻨﺤﻭﻱ ﺹ.238
) (537ﺍﻟﻤﺭﺠﻊ ﻨﻔﺴﻪ ﺹ. 256
) (538ﺍﻟﻤﺭﺠﻊ ﻨﻔﺴﻪ .
ﻫﻨﺎﻟﻙ ﺜﻼﺜﺔ ﺁﺭﺍﺀ ﻟﻠﺩﺍﺭﺴﻴﻥ ﺍﻟﻤﺤﺩﺜﻴﻥ ﻓﻲ ﺍﻟﻤﻨﻬﺞ ﺍﻟﺫﻱ ﺴﺎﺭ ﻓﻲ ﺩﺭﺒﻪ ﺍﻟﻜﻭﻓﻴـﻭﻥ
ﻓﻲ ﺍﻟﻘﻴﺎﺱ ﻫﻲ):(539
ﺍﻟﺭﺃﻱ ﺍﻷﻭل:
ﻴﻘﻭل :ﺇﻥ ﻤﻨﻬﺞ ﺍﻟﻜﻭﻓﻴﻴﻥ ﻓﻲ ﻫﺫﻩ ﺍﻟﻤﺴﺄﻟﺔ ﻗﺭﻴﺏ ﺇﻟﻰ ﺍﻟﻤﻨﻬﺞ ﺍﻟﻠﻐﻭﻱ ﻭﺇﻥ ﻗﻴﺎﺴﻬﻡ
ﺃﻫﺩﺃ ﻤﻥ ﺍﻟﻘﻴﺎﺱ ﺍﻟﺒﺼﺭﻱ ﺍﻟﺫﻱ ﻴﻘﻭﻡ ﻋﻠﻰ ﺍﻟﻤﻨﻁﻕ ﻭﺍﻟﺠﺩل ﺍﻟﺨﺎﻟﺼﻴﻥ .
ﻭﻴﻌﺩ ﺍﻟﺩﻜﺘﻭﺭ ﻤﻬﺩﻱ ﺍﻟﻤﺨﺯﻭﻤﻲ ﻤﻥ ﺃﺸ ﺩ ﺍﻟﻤﺘﺤﻤﺴﻴﻥ ﻟﻠﻤﺫﻫﺏ ﺍﻟﻜﻭﻓﻲ ﻓﻲ ﻫـﺫﻩ
ﺍﻟﻤﺴﺄﻟﺔ ﻭﺍﻟﻤﻨﺘﺼﺭﻴﻥ ﻟﻪ ،ﺤﻴﺙ ﻴﻘﻭل" :ﻭﺃﺴﻠﻭﺏ ﺍﻟﺤﺠﺎﺝ ﺍﻟﻜﻭﻓﻲ – ﻜﻤﺎ ﻴﺘﺼﻭﺭﻩ ﻜﺘﺎﺏ
ﺍﻹﻨﺼﺎﻑ – ﻴﺅﻴﺩ ﻤﺎ ﺴﺒﻕ ﺃﻥ ﺒﻴﻨﺘﻪ ﻓﻲ ﺜﻨﺎﻴﺎ ﺍﻟﻔﺼﻭل ﺍﻟﺴﺎﺒﻘﺔ ،ﺃﻋﻨﻲ ﺇﻤﻌﺎﻥ ﺍﻟﻜـﻭﻓﻴﻴﻥ
ﻓﻲ ﺍﻟﺘﺘﺒﻊ ﺍﻟﻠﻐﻭﻱ ،ﻭﺍﻋﺘﺩﺍﺩﻫﻡ ﺒﺎﻟﺴﻤﺎﻉ ،ﻭﺘﻤـﺴﻜﻬﻡ ﺒﺎﻟﻨـﺼﻭﺹ ﺸـﻌﺭﹰﺍ ﻜﺎﻨـﺕ ﺃﻡ
ﻨﺜﺭﹰﺍ").(540
ﻭﻴﻌﺯﺯ ﺍﻟﺩﻜﺘﻭﺭ ﻤﺫﻫﺒﻪ ﻫﺫﺍ ﺒﺄﻥ ﻓﻲ )ﺍﻹﻨﺼﺎﻑ ﻓﻲ ﻤﺴﺎﺌل ﺍﻟﺨﻼﻑ( ﻤﺎﺌﺔ ﻭﺇﺤﺩﻯ
ﻥ ﻭﺨﻤﺴﻭﻥ ﺘﺘﻌﻠﻕ ﺒﺎﻟﻨﺤﻭ ﺒﻤﻌﻨﺎﻩ ﻭﺍﻟﺒﺎﻗﻴﺔ ﻤﻨﻬﺎ ﺍﺤﺘﺠـﻭﺍ ﻟﻬـﺎ
ﻭﻋﺸﺭﻴﻥ ﻤﺴﺄﻟﺔ ﻤﻨﻬﺎ ﺜﻤﺎ ٍ
ﺒﺎﻟﺴﻤﺎﻉ ﺍﻟﻤﺅﻴﺩ ﺒﺎﻟﻘﻴﺎﺱ) ،(541ﻭﻴﻘﻭل ﻓﻲ ﺫﻟﻙ" :ﻓﻬﺫﻩ ﺜﻤﺎ ٍ
ﻥ ﻭﺨﻤﺴﻭﻥ ﻤﺴﺄﻟﺔ ﻜﺎﻥ ﻟﻠﻨﻘـل
ﻓﻲ ﺍﺤﺘﺠﺎﺝ ﺍﻟﻜﻭﻓﻴﻴﻥ ﻟﻬﻥ ﺍﻟﻤﻘﺎﻡ ﺍﻷﻭل.(542)"...
ﻭﻤﻨﻬﺞ ﺍﻟﻜﻭﻓﻴﻴﻥ ﻓﻲ ﻫﺫﻩ ﺍﻟﻤﺴﺄﻟﺔ ﻋﻨﺩﻩ ﺃﻗﺭﺏ ﺇﻟﻰ ﻤﺎ ﻴﺩﻋﻭ ﺇﻟﻴﻪ ﺍﻟﺩﺭﺱ ﺍﻟﻠﻐـﻭﻱ
ﺍﻟﻨﺤﻭﻱ ﻤﻥ ﺤﻴﺙ ﺍﻻﻋﺘﺩﺍﺩ ﺍﻟﺘﺎﻡ ﺒﺎﻟﺴﻤﺎﻉ ،ﻭﺍﻟﺠﻨﻭﺡ ﻋﻥ ﺍﺘﺒﺎﻉ ﺍﻟﺘﺄﻭﻴﻼﺕ ﺍﻟﺒﻌﻴﺩﺓ ﺍﻟﺘـﻲ
ﻴﺨﺎﻟﻔﻬﺎ ﺍﻟﻅﺎﻫﺭ .
ﻭﻤﻥ ﺃﻨﺼﺎﺭ ﻫﺫﺍ ﺍﻟﺭﺃﻱ ﺍﻟﺩﻜﺘﻭﺭ ﺃﺤﻤﺩ ﻤﺨﺘﺎﺭ ﻋﻤﺭ ﺍﻟﺫﻱ ﻴﻌ ﺩ ﺍﻟﻤـﺫﻫﺏ ﺍﻟﻜـﻭﻓﻲ
ﺙ
ﺃﻗﺭﺏ ﺇﻟﻰ ﺍﻟﺤﻕ ﻭﺍﻟﻭﺍﻗﻊ ؛ ﻷﻨﻪ ﺃﺠﺎﺯ ﺍﻟﻘﻴﺎﺱ ﻋﻠﻰ ﺍﻟﻤﺜﺎل ﺍﻟﻭﺍﺤﺩ ﺍﻟﻤﺴﻤﻭﻉ ،ﺒﻼ ﺍﻜﺘﺭﺍ ٍ
) (539ﺍﻨﻅﺭ :ﺩ /ﻋﺒﺩ ﺍﻟﻔﺘﺎﺡ ﺍﻟﺤﻤﻭﺯ – ﺍﻟﻜﻭﻓﻴﻭﻥ ﻓﻲ ﺍﻟﻨﺤﻭ ﻭﺍﻟﺼﺭﻑ ﻭﺍﻟﻤﻨﻬﺞ ﺍﻟﻭﺼﻔﻲ ﺍﻟﻤﻌﺎﺼﺭ – ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟـﻲ
1418ﻫـ1997-ﻡ ﺩﺍﺭ ﻋﻤﺎﻥ – ﻋﻤﺎﻥ ﺹ.91
) (540ﺩ /ﻤﻬﺩﻱ ﺍﻟﻤﺨﺯﻭﻤﻲ – ﻤﺩﺭﺴﺔ ﺍﻟﻜﻭﻓﺔ ﻭﻤﻨﻬﺠﻬﺎ ﻓﻲ ﺩﺭﺍﺴﺔ ﺍﻟﻠﻐﺔ ﻭﺍﻟﻨﺤﻭ – ﺹ.368-366
) (541ﺇﻟﻴﻙ ﺒﻌﺽ ﺍﻟﻤﺴﺎﺌل .ﺃﻨﻅﺭ ﺍﻟﻤﺴﺎﺌل 94 ، 41 ، 25 ، 6 ، 5ﻭﻏﻴﺭﻫﺎ ﻤﻥ ﻤﺴﺎﺌل ﺍﻹﻨﺼﺎﻑ .
) (542ﻤﺩﺭﺴﺔ ﺍﻟﻜﻭﻓﺔ ﺹ367
ﺒﺎﻟﻘﻠﺔ ﻭﺍﻟﻜﺜﺭﺓ ،ﻭﻴﺭﻱ ﺃﻥ ﺃﺨﻁﺭ ﻤﺎ ﻴﻌﻴﺏ ﺍﻟﻤﺫﻫﺏ ﺍﻟﻜﻭﻓﻲ ﻤﺎ ﻴﻤﻜﻥ ﺃﻥ ﻴﺘﻭﺍﻓﺭ ﻓﻴﻪ ﻤﻥ
ﺍﻟﻔﻭﻀﻲ ﻭﺍﻻﻀﻁﺭﺍﺏ ﻓﻲ ﻅﻭﺍﻫﺭ ﺍﻟﻠﻐﺔ ،ﻭﻴﺘﻀﺢ ﺫﻟﻙ ﻤﻥ ﺨﻼل ﻗﻭﻟﻪ" :ﻋﻠﻰ ﺍﻟـﺭﻏﻡ
ﻤﻤﺎ ﻓﻲ ﻤﺫﻫﺏ ﺍﻟﻜﻭﻓﻴﻴﻥ ﻤﻥ ﺒﺴﺎﻁﺔ ﻭﻴﺴﺭ ،ﻭﺒﻌﺩ ﻋﻥ ﺍﻟﺘﻜﻠﻑ ﻭﺍﻟﺘﺄﻭﻴـل ﻭﺍﻟﺘﻘـﺩﻴﺭ-
ﺍﻟﻐﺎﻟﺏ – ﻓﺄﺨﻁﺭ ﻤﺎ ﻴﺼﻴﺒﻪ ﺃﻨﻪ ﺭﺒﻤﺎ ﻴﻭﻗﻊ ﻓﻲ ﺍﻟﻔﻭﻀﻲ ﻭﺍﻻﻀـﻁﺭﺍﺏ ﻓـﻲ ﻅـﻭﺍﻫﺭ
ﺍﻟﻠﻐﺔ…").(543
ﺍﻟﺭﺃﻱ ﺍﻟﺜﺎﻨﻲ:
ﻴﺭﻱ :ﺃﻥ ﻟﻠﻜﻭﻓﻴﻴﻥ ﺒﻌﺽ ﺍﻟﻤﻭﺍﻗﻑ ﻓﻲ ﺍﻟﻠﺠﻭﺀ ﺇﻟﻰ ﺍﻟﻘﻴﺎﺱ ﻭﺍﻟﺘﻌﻠﻴل ﻋﻠﻰ ﺨﻼﻑ
ﻤﻨﻬﺠﻬﻡ ﺍﻟﺫﻱ ﺍﺭﺘﻀﻭﺍ ،ﻭﻴﻌ ﺩ ﺍﻟﺩﻜﺘﻭﺭ ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ ﻁﻠﺏ ﻤﻥ ﺃﻨﺼﺎﺭ ﻫﺫﺍ ﺍﻟﺭﺃﻱ ،ﻭﺍﻟﺫﻱ
ﻭﺴﻡ ﻗﻴﺎﺴﻬﻡ ﺒﺄﻨﻪ ﺃﻫﺩﺃ ﻤﻥ ﺍﻟﻘﻴﺎﺱ ﺍﻟﺒﺼﺭﻱ ﺍﻟﺫﻱ ﻴﻘﻭﻡ ﻋﻠﻰ ﺍﻟﻤﻨﻁﻕ ﻭﺍﻟﺠـﺩل ،ﺤﻴـﺙ
ﻴﻘﻭل..." :ﻭﺍﻟﻤﺘﺼﺤﻑ ﻟﻜﺘﺎﺏ ﺍﻹﻨﺼﺎﻑ ﻓﻲ ﻤﺴﺎﺌل ﺍﻟﺨﻼﻑ ﻻﺒﻥ ﺍﻷﻨﺒﺎﺭﻱ ،ﻴـﺴﺘﻁﻴﻊ
ﺃﻥ ﻴﺭﻱ ﻁﺎﺌﻔﺔ ﻤﻥ ﻫﺫﻩ ﺍﻟﻤﺴﺎﺌل ﺒﻨﻲ ﻓﻴﻬﺎ ﺍﻟﻜﻭﻓﻴﻭﻥ ﺭﺃﻴﻬﻡ ﻋﻠـﻰ ﺍﻟﻘﻴـﺎﺱ ﻭﺍﻷﺼـﻭل
ﺍﻟﻤﻨﻁﻘﻴﺔ ،ﻭﻟﻜﻥ ﺒﻁﺭﻴﻘﺔ ﺃﻫﺩﺃ ﻤﻥ ﺍﻟﻘﻴﺎﺱ ﺍﻟﺒﺼﺭﻱ ﺍﻟﻘـﺎﺌﻡ ﻋﻠـﻰ ﺍﻟﻤﻨﻁـﻕ ﻭﺍﻟﺠـﺩل
ﺍﻟﺨﺎﻟﺼﻴﻥ.(544)"...
ﻭﻴﺭﻱ ﺃﻥ ﺍﻟﻜﻭﻓﻴﻴﻥ ﻟﻭ ﺍﺴﺘﻌﻤﻠﻭﺍ ﺍﻟﻘﻴﺎﺱ ﻋﻠﻰ ﻤﺎ ﺠﺎﺀ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻟﻭﺼﻠﻭﺍ
ﺇﻟﻰ ﻏﻴﺭ ﻤﺎ ﻭﺼﻠﻭﺍ ﺇﻟﻴﻪ .
ﻭﻤﻤﻥ ﻭﻗﻑ ﻤﻭﻗﻔ ﹰﺎ ﻭﺴﻁ ﹰﺎ ﻓﻲ ﻫﺫﻩ ﺍﻟﻤﺴﺄﻟﺔ – ﺃﻴﻀ ﹰﺎ – ﺍﻟﺩﻜﺘﻭﺭﺓ ﺨﺩﻴﺠﺔ ﺍﻟﺤـﺩﻴﺜﻲ
ﺍﻟﺘﻲ ﺘﺅﻜﺩ ﺃﻥ ﺍﻟﻜﻭﻓﻴﻴﻥ ﻗﺩ ﺍﻫﺘﻤﻭﺍ ﺒﺎﻟﻘﻴﺎﺱ ﻜﻐﻴﺭﻫﻡ ،ﻭﻟﻜﻨﻬﻡ ﺍﺘﺴﻌﻭﺍ ﻓﻲ ﺍﻟﺭﻭﺍﻴـﺔ ﻋـﻥ
ﺍﻟﻌﺭﺏ ،ﻭﺘﺴﺎﻫﻠﻭﺍ ﻓﻲ ﺸﺭﻭﻁ ﺍﻟﻤﺭﻭﻱ ،ﻭﻤﻥ ﺭﻭِﻱ ﻋﻨﻬﻡ).(545
ﺍﻟﺭﺃﻱ ﺍﻟﺜﺎﻟﺙ:
ﻴﻘﻭل :ﺇﻥ ﻤﺫﻫﺏ ﺍﻟﻜﻭﻓﻴﻴﻥ ﻓﻲ ﺍﻟﺴﻤﺎﻉ ﻟﻴﺱ ﺼﺤﻴﺤ ﹰﺎ ،ﻭﺇﻥ ﻤﺫﻫﺒﻬﻡ ﻓﻲ ﺍﻟﻘﻴـﺎﺱ
ﻟﻴﺱ ﻤﻨﻅﻤ ﹰﺎ ،ﻭﻴﻌ ﺩ ﺴﻌﻴﺩ ﺍﻷﻓﻐﺎﻨﻲ ﺃﺸﺩ ﺍﻟﻤﺘﺤﻤﺴﻴﻥ ﻟﻠﻤﺫﻫﺏ ﺍﻟﺒﺼﺭﻱ ﻭﺍﻟﻤﻨﺘﺼﺭﻴﻥ ﻟـﻪ
) (543ﺩ /ﺃﺤﻤﺩ ﻤﺨﺘﺎﺭ ﻋﻤﺭ – ﺍﻟﺒﺤﺙ ﺍﻟﻠﻐﻭﻱ ﻋﻨﺩ ﺍﻟﻌﺭﺏ – ﺹ.116
) (544ﺩ /ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ ﻁﻠﺏ – ﺘﺎﺭﻴﺦ ﺍﻟﻨﺤﻭ ﻭﺃﺼﻭﻟﻪ ﺹ.206
) (545ﺍﻨﻅﺭ :ﺩ /ﺨﺩﻴﺠﺔ ﺍﻟﺤﺩﻴﺜﻲ – ﺍﻟﺸﺎﻫﺩ ﻭﺃﺼﻭل ﺍﻟﻨﺤﻭ ﻓﻲ ﻜﺘﺎﺏ ﺴﻴﺒﻭﻴﻪ ﺹ.229
ﻋﻠﻰ ﺍﻟﻤﺫﻫﺏ ﺍﻟﻜﻭﻓﻲ ﻓﻲ ﻫﺫﻩ ﺍﻟﻤﺴﺄﻟﺔ ،ﺇﺫ ﻴﻌ ﺩ ﻗﻴﺎﺴﻬﻡ ﻭﺍﻫﻴ ﹰﺎ ﻓﻲ ﺒﻌـﺽ ﺘﻌﻠـﻴﻼﺘﻬﻡ ،
ﻁ ﻤﻨـﻪ ،
ﺤﻴﺙ ﻴﻘﻭل" :ﺃﻤﺎ ﻗﻴﺎﺴﻬﻡ ﻨﻔﺴﻪ ،ﻭﻤﻘﺩﺍﺭ ﺠﻭﺩﺘﻪ ﻓﻘﺩ ﻤﺭ ﺒﻙ ﻓﻲ ﺍﻟﻤﻨﺎﻅﺭﺍﺕ ﻨﻤ ﹲ
ﺕ ﻭ ﻫ ﻴ ﻪ ﺤﻴﻥ ﻴﻌﻠﻠﻭﻥ ﺒﺎﻟﺘﻭﻫﻡ ﻤﺭﺓ ﻓﻲ ﺭﺴﻡ )ﻭﺍﻟﻀﺤﻲ(.(546)...
ﻭﻋﺭ ﹶﻓ ﹶ
ﻭﻟﻴﺱ ﻟﻠﻜﻭﻓﻴﻴﻥ ﻓﻲ ﺍﻟﻘﻴﺎﺱ ﻤﻨﺎﻫﺞ ﻤﺤﺩﺩﺓ ﻋﻨﺩﻩ ،ﻋﻠﻰ ﺨﻼﻑ ﺍﻟﺒﺼﺭﻴﻴﻥ ﺍﻟـﺫﻴﻥ
ﻟﻬﻡ ﺃﺼﻭل ﻋﺎﻤﺔ ﻓﻴﻪ ﻴﺭﺍﻋﻭﻨﻬﺎ .
ﻭﻴﻨﺘﻬﻲ ﺍﻷﺴﺘﺎﺫ ﺴﻌﻴﺩ ﺍﻷﻓﻐﺎﻨﻲ ﻤﻥ ﺩﺭﺍﺴﺎﺕ ﻟﻠﻤﺫﻫﺒﻴﻥ ﺍﻟﻜﻭﻓﻲ ﻭﺍﻟﺒﺼﺭﻱ ﺇﻟﻰ ﺃﻥ
ﺍﻟﻤﺫﻫﺏ ﺍﻟﻜﻭﻓﻲ ﻟﻴﺱ ﻤﺫﻫﺏ ﺴﻤﺎﻉ ﺼﺤﻴﺢ ،ﻭﻻ ﻤﺫﻫﺏ ﻗﻴﺎﺱ ﻤﻨﻅﻡ ﻭﻟﻴﺱ ﻤﻥ ﺍﻟﺩﻗـﺔ
ﻋﻨﺩﻩ ﺃﻥ ﻴﻭﺴﻡ ﺍﻟﻤﺫﻫﺏ ﺍﻟﻜﻭﻓﻲ ﺒﺎﻟﻨﺯﻋﺔ ﺍﻟﺴﻤﺎﻋﻴﺔ ﻭﺍﻟﻤﺫﻫﺏ ﺍﻟﺒﺼﺭﻱ ﺒﺎﻟﻨﺯﻋﺔ ﺍﻟﻘﻴﺎﺴﻴﺔ ؛
ﻷﻥ ﻟﻜﻼ ﺍﻟﻤﺫﻫﺒﻴﻥ ﻨﺯﻋﺔ ﻓﻲ ﺍﻟﻘﻴﺎﺱ ﻭﺍﻟﺴﻤﺎﻉ ﻗﺩ ﺘﻜﻭﻥ ﺼﺤﻴﺤﺔ ﺃﻭ ﻏﻴـﺭ ﺼـﺤﻴﺤﺔ ،
ﻭﻫﻭ ﻤﺎ ﻨﺤﺴﺒﻪ ﺼﻭﺍﺒ ﹰﺎ.
ﻭﻤﻤﻥ ﻴﻌ ﺩ ﻗﻴﺎﺱ ﺍﻟﺒﺼﺭﻴﻴﻥ ﺃﺼﺢ ﻤﻥ ﻗﻴﺎﺱ ﺍﻟﻜﻭﻓﻴﻴﻥ ﻤﻥ ﺍﻟﺩﺍﺭﺴـﻴﻥ ﺍﻟﻤﺤـﺩﺜﻴﻥ
ﺍﻟﺩﻜﺘﻭﺭ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺍﻟﺴﻴﺩ ،ﻭﻴﺘﻀﺢ ﺫﻟﻙ ﺒﺠﻼﺀ ﻓﻲ ﻗﻭﻟﻪ" :ﺒﻬﺫﺍ ﺼﺢ ﻗﻴﺎﺱ ﺍﻟﺒﺼﺭﻴﻴﻥ
،ﺒل ﻜﺎﻥ ﺃﺼﺢ ﺍﻷﻗﻴﺴﺔ ،ﻜﻤﺎ ﻜﺎﻨﺕ ﺸﻭﺍﻫﺩﻫﻡ ﺃﺼﺢ ﺍﻟﺸﻭﺍﻫﺩ ؛ ﺫﻟﻙ ﺃﻨﻬﻡ ﺠﻌﻠﻭﺍ ﺍﻟﺴﻤﺎﻉ
ﺍﻟﺼﺤﻴﺢ ﺃﺴﺎﺱ ﺍﻟﻘﻴﺎﺱ ﻋﻨﺩﻫﻡ ،ﻓﺈﺫﺍ ﻭﺍﻓﻕ ﺍﻟﻘﻴﺎﺱ ﺍﻟﺴﻤﺎﻉ ﺍﻟﺼﺤﻴﺢ ﻜﺎﻥ ﺫﻟـﻙ ﺍﻟﻐﺎﻴـﺔ
ﻋﻨﺩﻩ ﺍﻟﺘﻲ ﻟﻴﺱ ﻓﻭﻗﻬﺎ ﻏﺎﻴﺔ ،ﻭﺇﺫﺍ ﺨﺎﻟﻑ ﺍﻟﺴﻤﺎﻉ ﺍﻟﻜﺜﻴﺭ ﺍﻟﻘﻴﺎﺱ ﺭﺠﺤﻭﺍ ﺠﺎﻨﺏ ﺍﻟـﺴﻤﺎﻉ
ﻋﻠﻰ ﺠﺎﻨﺏ ﺍﻟﻘﻴﺎﺱ ،ﺇﺫ ﻻ ﺨﻴﺭ ﻓﻲ ﻗﻴﺎﺱ ﻻ ﻴﺅﺩﻩ ﺴﻤﺎﻉ… ﻭﻋﻠﻰ ﻫﺫﺍ ﻟﻡ ﻴﻘﻌـﻭﺍ ﻓﻴﻤـﺎ
ل ﺒﻬﻡ ﺃﻗﺩﺍﻤﻬﻡ ﺇﻟﻰ ﻤﻭﻁﻥ ﺍﻟﺨﻁﺄ ،ﻓﻠﻡ ﻴﺠﻌﻠﻭﺍ ﺍﻟﻘﻴﺎﺱ ﻭﺤﺩﻩ
ﻭﻗﻊ ﻓﻴﻪ ﺍﻟﻜﻭﻓﻴﻭﻥ ،ﻭﻟﻡ ﺘﺯ ﱠ
ﻴﺘﺤﻜﻡ ﻓﻴﻬﻡ…").(547
ﻭﻤﻨﻬﻡ ﺍﻟﺩﻜﺘﻭﺭ ﺸﻭﻗﻲ ﻀﻴﻑ ،ﺤﻴﺙ ﻴﻘﻭل" :ﻭﻨﺤﻥ ﻨﺨﻠﺹ ﻤﻥ ﺫﻟﻙ ﻜﻠﻪ ﺇﻟﻰ ﺃﻥ
ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﻜﻭﻓﻴﺔ ﺘﻭﺴﻌﺕ ﻓﻲ ﺍﻟﺭﻭﺍﻴﺔ ﻭﻓﻲ ﺍﻟﻘﻴﺎﺱ ﺘﻭﺴﻌ ﹰﺎ ﺠﻌل ﺍﻟﺒﺼﺭﺓ ﺃﺼﺢ ﻗﻴﺎﺴ ﹰﺎ ﻤﻨﻬﺎ
ﺱ ﻋﻠﻰ ﺍﻟﺸﻭﺍﺫ ﺍﻟﻨﺎﺩﺭﺓ ﻓﻲ ﺍﻟﻌﺭﺒﻴﺔ…").(548
؛ ﻷﻨﻬﺎ ﻟﻡ ﺘﻘ
) (552ﺃﺒﻭ ﺍﻟﺒﺭﻜﺎﺕ ﺍﻷﻨﺒﺎﺭﻱ – ﺍﻷﻏﺭﺍﺏ ﻓﻲ ﺠﺩل ﺍﻷﻋﺭﺍﺏ ،ﻭﻟﻤﻊ ﺍﻷﺩﻟﺔ ﻓﻲ ﺃﺼﻭل ﺍﻟﻨﺤﻭ ﺹ.95
ﺍﻟﻔﻭﻀﻲ ﻭﺍﻻﻀﻁﺭﺍﺏ ﻭﺍﻟﺘﺸﻭﻴﺵ ﺇﻟﻰ ﺍﻟﻨﺤﻭ ،ﺍﻟﺫﻱ ﻴﺠﺏ ﺃﻥ ﺘﻭﻀﻊ ﻟﻪ ﺃﺼﻭل ﻴـﺴﻴﺭ
ﻓﻲ ﺩﺭﺒﻬﺎ ﺍﻟﻜﻼﻡ ﺍﻟﻌﺭﺒﻲ ﺍﻟﻼﺤﻕ).(553
ﻭﻴﻤﻜﻨﻨﺎ ﺃﻥ ﻨﻌ ﺩ ﺍﻟﺘﺠﺎﺀ ﺍﻟﻜﻭﻓﻴﻴﻥ ﻓﻲ ﺍﺤﺘﺠﺎﺠﻬﻡ ﻟﺒﻌﺽ ﺃﺼﻭﻟﻬﻡ ﺇﻟﻰ ﺍﻟﺴﻤﺎﻉ ﻓـﻲ
ﺘﺴﻊ ﻭﻋﺸﺭﻴﻥ ﻤﺴﺄﻟﺔ ﻤﻥ ﻤﺴﺎﺌل )ﺍﻹﻨﺼﺎﻑ ﻓﻲ ﻤﺴﺎﺌل ﺍﻟﺨﻼﻑ( ﻭﺇﻟﻰ ﺃﺨـﺭﻯ ﻤﺜﻠﻬـﺎ
ﻼ ﻋﻠﻰ ﻤـﻨﻬﺠﻬﻡ ﻓـﻲ
ﻋﺯﺯﻭﺍ ﻓﻴﻬﺎ ﺍﻟﺴﻤﺎﻉ ﺒﺎﻟﻘﻴﺎﺱ ﺍﻟﻭﺼﻔﻲ ،ﻴﻤﻜﻨﻨﺎ ﺃﻥ ﻨﻌ ﺩ ﺫﻟﻙ ﺩﻟﻴ ﹰ
ﺍﻟﻘﻴﺎﺱ ،ﻭﻴﻌﺯﺯ ﺫﻟﻙ ﺃﻴﻀ ﹰﺎ ﺃﻥ ﺨﺼﻭﻤﻬﻡ ﺍﻟﺒﺼﺭﻴﻴﻥ ﻗﺩ ﺍﻟﺘﺠﺅﻭﺍ ﺇﻟﻰ ﺍﻟﺴﻤﺎﻉ ﻓﻲ ﺨﻤﺱ
ﻋﺸﺭﺓ ﻤﺴﺄﻟﺔ) .(554ﻭﻻ ﻴﺨﺭﺝ ﻗﻴﺎﺴﻬﻡ – ﺃﻋﻨﻲ ﺍﻟﻜﻭﻓﻴﻴﻥ – ﻓﻲ ﻫﺫﻩ ﺍﻟﻤﺴﺄﻟﺔ ﻋﻥ ﺍﻟﻤﻨﻬﺞ
ﺍﻟﻭﺼﻔﻲ ،ﺇﺫ ﻴﻤﻜﻥ ﻋﺩﻩ ﻤﻥ ﺍﻷﺴﺱ ﺍﻟﺭﺌﻴﺴﻴﺔ ﺍﻟﺘﻲ ﻴﻘﻭﻡ ﻋﻠﻴﻬﺎ ﺍﻟﻤﻨﻬﺞ ﺍﻟﻭﺼﻔﻲ ﺍﻟـﺫﻱ
ﻴﻬﺠﺭ ﺍﻟﺘﺄﻭﻴﻼﺕ ﺍﻟﺒﻌﻴﺩﺓ ﻋﻥ ﻅﺎﻫﺭ ﺍﻟﻨﺹ ،ﻭﺍﻟﺘﻲ ﻨﻌﺘﻘﺩ ﺃﻥ ﺍﻟﻨﺯﻋﺔ ﺍﻟﻤﻨﻁﻘﻴﺔ ﻭﺍﻟﻔﻠـﺴﻔﻴﺔ
ﺘﺘﺭﺃﻯ ﻤﻨﻬﺎ .
ﻭﻴﺒﺩﻭ ﻗﻴﺎﺴﻬﻡ ﻋﻠﻰ ﺍﻟﻤﺴﻤﻭﻉ ﻤﻥ ﺍﻟﻜﻼﻡ ﺍﻟﻌﺭﺒﻲ ﻨﻅﻤﻪ ﻭﻨﺜﺭﻩ ﺒﻴﻨ ﹰﺎ ﻓﻲ ﺇﺠـﺎﺯﺘﻬﻡ
ﺯﻴﺎﺩﺓ )ﺍﻟﻴﺎﺀ( ﻓﻲ ﺃﺒﻨﻴﺔ ﺍﻟﺘﻜﺴﻴﺭ ﻓﻲ ﺍﻟﺸﻌﺭ ﻭﺍﻟﻨﺜﺭ ،ﻭﻤﻤﺎ ﻴﻤﻜﻥ ﺤﻤﻠﻪ ﻋﻠﻰ ﻫﺫﻩ ﺍﻟﺯﻴﺎﺩﺓ –
ﻼ ﻋﻤﺎ ﻤ ﺭ – ﺯﻴﺎﺩﺓ )ﺍﻟﻴﺎﺀ( ﻓﻲ ﺒﻌﺽ ﺍﻷﺒﻨﻴﺔ ﺍﻟﺘﻜـﺴﻴﺭﻴﺔ ﺒﺈﺸـﺒﺎﻉ ﺍﻟﻜـﺴﺭﺓ ﻓـﻲ
ﻓﻀ ﹰ
ﺍﻟﻀﺭﻭﺭﺓ ﺍﻟﺸﻌﺭﻴﺔ ﻭﻨﻤﺜل ﻟﺫﻟﻙ ﺒﻤﺎ ﻴﺄﺘﻲ):(555
ﺼ ﻴﺭﻓﻲ :ﺼﻴﺎﺭِﻑ ،ﻭﺼﻴﺎﺭِﻓﺔ ،ﻭﺼﻴﺎ ِﺭﻴﻑ
ﺼ ﻴﺭﻑ ﻭ
/1ﻨﻘﻭل :
ﻋﻠﻰ ﺃﻥ ﺍﻷﺨﻴﺭﺓ ﺒﺎﺒﻬﺎ ﺍﻟﻀﺭﻭﺭﺓ ﺍﻟﺸﻌﺭﻴﺔ ،ﻜﻤﺎ ﻓﻲ ﻗﻭل ﺍﻟﻔﺭﺯﺩﻕ):(556
ل ﻫﺎﺠﺭ ٍﺓ
ﺤﺼﻰ ﻓﻲ ﻜ ﱢ
ﹶﺘ ﹾﻨﻔِﻲ ﻴﺩﺍﻫﺎ ﺍﻟ
ﹶﻨ ﹾﻔﻲ ﺍﻟﺩﺭﺍ ِﻫ ﻴ ِﻡ ﹶﺘﻨﹾﻘﺎ ﺩ ﺍﻟﺼﻴﺎ ِﺭﻴﻑ
ﻋﺩ ﺍﻟﻤﻔﺭﺩ ) ِﺩ ﺭﻫﺎﻤ ﹰﺎ( ﻓﻼ ﺯﻴﺎﺩﺓ ﻓﻴﻪ).(557
ِﺩ ﺭﻫﻡ :ﺩﺭﺍﻫِﻡ ،ﻭﺩﺭﺍ ِﻫﻴﻡ ،ﻭﺇﻥ
) (558ﺍﻨﻅﺭ :ﺍﻟﻌﻜﺒﺭﻱ – ﺇﻋﺭﺍﺏ ﻻﻤﻴﺔ ﺍﻟﻌﺭﺏ ﺹ 102ﻭﺍﻟﺯﻤﺨﺸﺭﻱ – ﺍﻋﺠﺏ ﺍﻟﻌﺠﺏ ﻓﻲ ﺸﺭﺡ ﻻﻤﻴـﺔ ﺍﻟﻌـﺭﺏ
ﺹ.107
) (559ﺍﻨﻅﺭ :ﺍﺒﻥ ﻋﺼﻔﻭﺭ ﻀﺭﺍﺌﺭ ﺍﻟﺸﻌﺭ – ﺹ.38-37
) (560ﺍﻨﻅﺭ ﺼﻔﺤﺔ 120ﻤﻥ ﻫﺫﺍ ﺍﻟﺒﺤﺙ .
) (561ﺍﻹﻨﺼﺎﻑ ﻓﻲ ﻤﺴﺎﺌل ﺍﻟﺨﻼﻑ .97/1
ﻗﺎﺱ ﺍﻟﻜﻭﻓﻴﻭﻥ ﻫﺫﻩ ﺍﻟﻤﺴﺄﻟﺔ ﻋﻠﻰ ﺍﻷﺴﻤﺎﺀ ﺍﻟﺘﻲ ﻤﻥ ﻋﻼﻤﺎﺘﻬﺎ ﺩﺨﻭل ﺤﺭﻑ ﺍﻟﺠﺭ
ﻋﻠﻴﻬﺎ ،ﻭﺍﻟﻘﻭل ﻨﻔﺴﻪ ﻓﻲ )ﻨﻌﻡ( ﻭ)ﺒﺌﺱ( ﻜﻤﺎ ﻓﻲ ﻗﻭل ﺍﻟﻌﺭﺏ :ﻤﺎ ﺯﻴﺩ ﺒـﻨﻌﻡ ﺍﻟﺭﺠـل ،
ﻭﻏﻴﺭﻩ ،ﻭﺫﻫﺏ ﺒﻌﻀﻬﻡ ﺇﻟﻰ ﺃﻥ ﺍﻟﺩﻟﻴل ﻋﻠﻰ ﺇﺴﻤﻴﺘﻬﺎ ﻤﺠﻲﺀ ﺤﺭﻑ ﺍﻟﻨﺩﺍﺀ ﻗﺒﻠﻬﺎ ،ﻜﻤـﺎ
ﻓﻲ ﻗﻭل ﺍﻟﻌﺭﺏ :ﻴﺎ ﻨﻌﻡ ﺍﻟﻤﻭﻟﻲ ﻭﻴﺎ ﻨﻌﻡ ﺍﻟﻨﺼﻴﺭ ،ﻭﺍﻟﻨﺩﺍﺀ ﻤﻥ ﻋﻼﻤﺎﺕ ﺍﻷﺴﻤﺎﺀ ﺃﻴﻀ ﹰﺎ .
ﻭﻤﺫﻫﺏ ﺍﻟﻜﻭﻓﻴﻴﻥ ﻓﻲ ﻫﺫﻩ ﺍﻟﻤﺴﺄﻟﺔ ﺃﻗﺭﺏ ﺇﻟﻰ ﺍﻟﻔﻁﺭﺓ ﻋﻨﺩ ﺴﻌﻴﺩ ﺍﻷﻓﻐﺎﻨﻲ ،ﺤﻴﺙ
ﻴﻘﻭل" :ﻭﻤﺎ ﺍﺘﺠﻬﻭﺍ ﺇﻟﻴﻪ ﻓﻲ ﺇﻋﺭﺍﺏ )ﻨﻌﻡ( ﻭ)ﺒﺌﺱ( ﺃﻴﺴﺭ ﻭﺃﻗﺭﺏ ﺇﻟﻰ ﺍﻟﻔﻁﺭﺓ ﺍﻟﻠﻐﻭﻴﺔ ﻤﻥ
)(562
ﻭﻴﻅﻬﺭ– ﻓﻲ ﻫﺫﻩ ﺍﻟﻤﺴﺄﻟﺔ ﻭﻏﻴﺭﻫﺎ – ﺍﺤﺘﺭﺍﻡ ﺍﻟﻜﻭﻓﻴﻴﻥ ﻤﺫﺍﻫﺏ ﺇﺨﻭﺍﻨﻬﻡ ﺍﻟﺒﺼﺭﻴﻴﻥ"
ﻟﻅﺎﻫﺭ ﺍﻟﻨﺹ ﺃ ﻴ ﹰﺎ ﻜﺎﻥ .
ﻥ( ﺒﺎﻟﺭﻓﻊ ﻗﺒل ﻤﺠﻲﺀ ﺍﻟﺨﺒﺭ).(563
/2ﺇﺠﺎﺯﺘﻬﻡ ﺍﻟﻌﻁﻑ ﻋﻠﻰ ﺍﺴﻡ )ﺇ ﱠ
ﺍﺤﺘﺞ ﺍﻟﻜﻭﻓﻴﻭﻥ ﻓﻲ ﻫﺫﻩ ﺍﻟﻤﺴﺄﻟﺔ ﺒﺎﻟﻨﻘل ﻭﺍﻟﻘﻴﺎﺱ ،ﻋﻠﻰ ﺃﻥ ﺍﻟﻘﻴﺎﺱ ﻴﻜﻤﻥ ﻓـﻲ ﺃﻥ
ﻥ( ؛ ﻷﻨﻬـﺎ
ﺍﻟﻨﺤﻭﻴﻴﻥ ﻤﺠﻤﻌﻭﻥ ﻋﻠﻰ ﺠﻭﺍﺯ ﻫﺫﻩ ﺍﻟﻤﺴﺄﻟﺔ ﻤﻊ )ﻻ( ﻭﺍﻟﻘﻭل ﻨﻔـﺴﻪ ﻤـﻊ )ﺇ
ﻥ( ﻟﻺﺜﺒﺎﺕ ،ﻭﺍﻟﻌﺭﺏ ﻴﺤﻤﻠـﻭﻥ ﺍﻟـﺸﻲﺀ
ﺒﻤﻨﺯﻟﺘﻬﺎ ،ﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻤﻥ ﺃﻥ )ﻻ( ﻟﻠﻨﻔﻲ ﻭ)ﺇ
ﻋﻠﻰ ﻀﺩﻩ ﻜﻤﺎ ﻴﺤﻤﻠﻭﻨﻪ ﻋﻠﻰ ﻨﻅﻴﺭﻩ ،ﺯﻴﺎﺩﺓ ﻋﻠﻰ ﺃﻥ ﺍﻟﺨﻴﺭ ﻤﺭﻓﻭﻉ ﻋﻨﺩﻫﻡ ﺒﻤـﺎ ﻜـﺎﻥ
ﻥ( ،ﻓﻴﻜﻭﻥ ﺍﻟﻜﻭﻓﻴﻭﻥ ﻗﺩ ﻗﺎﺴﻭﺍ ﻓﻲ ﻫﺫﻩ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻟـﺸﻲﺀ ﻋﻠـﻰ
ﻴﺭﺘﻔﻊ ﺒﻪ ﻗﺒل ﺩﺨﻭل )ﺇ
ﻀﺩﻩ .
/3ﻗﻭﻟﻬﻡ :ﺘﻤﻴﻴﺯ )ﻜﻡ( ﺍﻟﺨﻴﺭﻴﺔ ﺍﻟﻤﻔﺼﻭل ﻋﻨﻬﺎ ﺒﺎﻟﻅﺭﻑ ﻭﺍﻟﺠﺎﺭ ﻭﺍﻟﻤﺠـﺭﻭﺭ ﻴﺒﻘـﻲ
ﻤﺠﺭﻭﺭﹰﺍ).(564
ﺍﺤﺘﺞ ﺍﻟﻜﻭﻓﻴﻭﻥ ﻓﻲ ﻫﺫﻩ ﺍﻟﻤﺴﺄﻟﺔ ﺒﺎﻟﺴﻤﺎﻉ ﻭﺍﻟﻘﻴﺎﺱ ،ﻋﻠﻰ ﺃﻥ ﺍﻟﻘﻴﺎﺱ ﻴﻜﻤﻥ ﻓﻲ ﺃﻥ
ﺍﻷﺼل ﻓﻲ ﻫﺫﺍ ﺍﻟﺘﻤﻴﻴﺯ ﺃﻥ ﻴﻜﻭﻥ ﻤﺠﺭﻭﺭﹰﺍ ﺒﺤﺭﻑ ﺠﺭ ﻤﺤﺫﻭﻑ ﻋﻨـﺩﻫﻡ ،ﻻ ﺒﺈﻀـﺎﻓﺔ
)ﻜﻡ( ﺇﻟﻴﻪ ،ﻋﻠﻰ ﺍﻟﻤﺫﻫﺏ ﺍﻟﺒﺼﺭﻱ ،ﻓﺎﻟﻤﻘﻴﺱ ﻋﻠﻴﻪ ﺍﻟﺠﺭ ﺒﻼ ﻓﺼل – ﻓﻬﻭ ﺍﻷﺼـل –
ﻭﺍﻟﻤﻘﻴﺱ ﺍﻟﺠﺭ ﻤﻊ ﺍﻟﻔﺼل ،ﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻤﻥ ﻋﻤل ﺤﺭﻑ ﺍﻟﺠﺭ ﻤﺤﺫﻭﻓ ﹰﺎ.
ﺍﻟﻤﻘﺼﻭﺩ ﻫﻭ:ﺇﻥ ﺍﷲ ﻭﺭﺴﻭﻟﻪ ﻴﺘﺒﺭﺁﻥ ﻤﻥ ﺍﻟﻤﺸﺭﻜﻴﻥ ﺃﻤﺎ ﺇﺫﺍ ﺠﺭﺕ ﻜﻠﻤﺔ )ﺭﺴﻭل(
ﻟﻠﺤﻘﻴﻘﺔ.
ﻼ ؟؟
هﻞ ﻳﺼﺒﺢ اﻟﻔﺮع أﺻ ً
ﻴﺒﺩﻭ ﺃﻥ ﺫﻟﻙ ﺠﺎﺌﺯﹰﺍ – ﻓﻲ ﺒﻌﺽ ﺍﻷﺤﻴﺎﻥ ، -ﻭﺫﻟﻙ ﻤﺜل ﻗﻭﻟﻬﻡ :ﺍﻟﻌﻤل ﺃﺼل ﻓﻲ
ﻼ ﻋﻨﺩ ﻗﻴﺎﺴﻬﻡ ﺍﺴﻡ ﺍﻟﻔﻌل ﺃﻭ ﻏﻴﺭﻩ ﻋﻠﻰ ﺒﻌـﺽ
ﺍﻷﻓﻌﺎل ﻓﺭﻉ ﻓﻲ ﺍﻷﺴﻤﺎﺀ ،ﺜﻡ ﻴﺜﻴﺭ ﺃﺼ ﹰ
ﺍﻷﺴﻤﺎﺀ ﺍﻟﺘﻲ ﻜﺎﻥ ﺍﻟﻌﻤل ﻓﻴﻬﺎ ﻓﺭﻋ ﹰﺎ).(602
ﺍﻷﺼل ﻭﺍﻟﻔﺭﻉ ﺒﻴﻥ ﺍﻟﺒﺼﺭﻴﻴﻥ ﻭﺍﻟﻜﻭﻓﻴﻴﻥ:
/1ﺍﻟﻤﺴﺘﺤﻕ ﻟﻺﻋﺭﺍﺏ ﻫﻭ ﺍﻷﺴﻤﺎﺀ ،ﺃﻤﱠﺎ ﺍﻷﻓﻌﺎل ﻭﺍﻟﺤﺭﻭﻑ ﻓﺈﻨﻬﺎ ﻤﺴﺘﺤﻘﺔ ﻟﻠﺒﻨﺎﺀ
ﻭﻟﻌل ﺍﻟﺴﺒﺏ ﻓﻲ ﺫﻟﻙ – ﺒﻌﺩ ﺍﻟﺘﻔﻜﻴﺭ ﻓﻲ ﻁﺒﻴﻌﺔ ﻜل ﻫﺫﻩ ﺍﻷﺠﻨﺎﺱ ﺍﻟﺜﻼﺜﺔ – ﻓﻬﻭ
ﺃﻥ ﺍﻷﺴﻤﺎﺀ ﺘﺩل ﺒﺫﺍﺘﻬﺎ ﻋﻠﻰ ﻤﺴﻤﻴﺎﺘﻬﺎ ،ﻭﺃﻤﺎ ﺍﻷﻓﻌﺎل ﻓﺈﻨﻬﺎ ﺘﺩل ﻋﻠﻰ ﺍﻟﺤﺩﺙ ﻭﺯﻤﺎﻨـﻪ ،
ﻭﻜل ﻤﻥ ﺍﻷﻓﻌﺎل ﺍﻟﺜﻼﺜﺔ ﻴﺩل ﻤﻥ ﺤﻴﺙ ﻤﺎﺩﺘﻪ ﻋﻠﻰ ﺍﻟﺤﺩﺙ ،ﻭﻤﻥ ﺤﻴﺙ ﺼـﻴﻐﺘﻪ ﻋﻠـﻰ
ﺍﻟﺯﻤﻥ ،ﻭﺭﺒﻤﺎ ﻜﺎﻥ ﻫﺫﺍ ﻏﺎﻴﺔ ﻤﺎ ﻴﺘﻁﻠﺏ ﻤﻥ ﺍﻟﻔﻌل ﺃﺩﺍﺅﻩ.
ﻭﺃﻤﺎ ﺍﻟﺤﺭﻭﻑ ،ﻓﺈﻨﻤﺎ ﻫﻲ ﻋﻭﺍﻤل ﺘﺭﺒﻁ ﻋﻨﺎﺼﺭ ﺍﻟﺠﻤﻠﺔ ﺒﻌﻀﻬﺎ ﺒﺒﻌﺽ ،ﻭﻟﻤـﺎ
ﻜﺎﻨﺕ ﺍﻷﺴﻤﺎﺀ ﻴﻌﺭﺽ ﻟﻬﺎ ﻓﻲ ﺃﻭﻀﺎﻉ ﺍﻟﺘﺭﻜﻴﺏ ﻤﻌﺎﻥ ﺘﻀﺎﻑ ﺇﻟﻰ ﻤﻌﺎﻨﻴﻬﺎ ﺍﻟﺘـﻲ ﺘـﺩل
ﻋﻠﻴﻬﺎ ﻤﻔﺭﺩﺓ ،ﻜﺎﻟﻔﺎﻋﻠﻴﺔ ﻭﺍﻟﻤﻔﻌﻭﻟﻴﺔ ﻭﺍﻟﻅﺭﻓﻴﺔ ﻭﺍﻟﺤﺎﻟﻴﺔ ﻭﻤﺎ ﺃﺸﺒﻪ ﺫﻟﻙ ﻭﻜﺎﻨﺕ ﻻ ﺘﺅﺩﻱ
) (600ﻫﺫﺍ ﺍﻟﺒﻴﺕ ﻤﻥ ﻜﻼﻡ ﺃﺒﻲ ﺯﺒﻴﺩ ﺍﻟﻁﺎﺌﻲ ﻤﻥ ﻜﻠﻤﺔ ﻴﻤﺩﺡ ﻓﻴﻬﺎ ﺍﻟﻭﻟﻴﺩ ﺒﻥ ﻋﻘﺒﺔ ،ﻭﺍﻟﺒﻴﺕ ﻤﻥ ﺸﻭﺍﻫﺩ ﺴـﻴﺒﻭﻴﻪ281/1
،ﻭﺍﻟﻤﻐﻨﻲ ﺸﺎﻫﺩ ﺭﻗﻤﻲ ، 925ﻭﺍﻹﻨﺼﺎﻑ .404/1
) (601ﺍﻨﻅﺭ :ﺍﻟﻘﻴﺎﺱ ﻓﻲ ﺍﻟﻨﺤﻭ ﺹ 32ﻭﺼﻔﺤﺔ 120ﻭﻤﺎ ﺒﻌﺩﻫﺎ ﻤﻥ ﻫﺫﺍ ﺍﻟﺒﺤﺙ.
) (602ﺍﻟﻘﻴﺎﺱ ﻓﻲ ﺍﻟﻨﺤﻭ ﺹ.36
ﺒﺼﻴﻐﺘﻬﺎ ﻫﺫﻩ ﺍﻟﻤﻌﺎﻨﻲ ﻟﺤﻘﻬﺎ ﺍﻹﻋﺭﺍﺏ ﻟﻴﺒﻴﻥ ﻫﺫﻩ ﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﻨﺎﺸﺌﺔ ﻤﻤﺎ ﻴﺴﻤﻲ ﺒﺎﻟﻭﻅﻴﻔـﺔ
ﺍﻟﻨﺤﻭﻴﺔ ،ﻭﻤﻥ ﺜﻡ ﻗﺎل ﺍﻟﻨﺤﻭﻴﻭﻥ" :ﺇﻥ ﺍﻹﻋﺭﺍﺏ ﺃﺼل ﻓﻲ ﺍﻷﺴﻤﺎﺀ" ،ﺃﻭ "ﺇﻥ ﺍﻷﺼل ﻓﻲ
)(603
.ﻭﺒﻌﺩ ﺍﻻﺴﺘﻘﺭﺍﺀ ﻭﺍﻟﺘﺄﻤل ﻓﻲ ﻭﺍﻗﻊ ﺍﻟﻠﻐﺔ ﺍﻫﺘﺩﻭﺍ ﺇﻟﻰ ﺃﻥ ﺍﻷﺴﻤﺎﺀ ﺃﻥ ﺘﻜﻭﻥ ﻤﻌﺭﺒﺔ"
ﺍﻹﻋﺭﺍﺏ ﻏﻴﺭ ﻤﻘﺼﻭﺭ ﻋﻠﻰ ﺍﻷﺴﻤﺎﺀ ﺍﻟﺘﻲ ﺘﺴﺘﺤﻘﻪ ﺒﺫﺍﺘﻬﺎ ،ﻭﺇﻨﻤﺎ ﻴﻭﺠـﺩ ﺃﻴـﻀ ﹰﺎ ﻓـﻲ
ﻀﺭﻭﺏ ﻤﻥ ﺍﻷﻓﻌﺎل ،ﻭﻫﻭ ﺍﻟﻔﻌل ﺍﻟﻤﻀﺎﺭﻉ ﺨﺎﺼﺔ ،ﻭﻭﺠﺩﻭﺍ ﻭﺠﻭﻫ ﹰﺎ ﻤﻥ ﺍﻟﺸﺒﻪ ﻤﺎ ﺒﻴﻥ
ﻫﺫﺍ ﺍﻟﻀﺭﺏ ﻤﻥ ﺍﻷﻓﻌﺎل ﻭﺒﻴﻥ ﺍﻷﺴﻤﺎﺀ ،ﻭﻤﻥ ﺜﻡ ﺠﻌﻠﻭﺍ ﺇﻋﺭﺍﺒﻪ ﻋﺎﺌﺩﹰﺍ ﺇﻟﻰ ﻤﺎ ﻓﻴﻪ ﻤـﻥ
ﺸﺒﻪ ﺍﻷﺴﻤﺎﺀ ،ﻓﻬﻭ ﻟﻡ ﻴﺴﺘﺤﻕ ﺍﻹﻋﺭﺍﺏ ﺒﺫﺍﺘﻪ ﻭﺇﻨﻤﺎ ﺍﺴﺘﺤﻘﻪ ﺒﺎﻟﺘﺒﻌﻴﺔ ﺒﺤﻜﻡ ﻫﺫﺍ ﺍﻟـﺸﺒﻪ ،
ﻥ ﺍﻹﻋﺭﺍﺏ ﻓﻲ ﺍﻷﻓﻌﺎل ﺍﻟﻤﻀﺎﺭﻋﺔ ﻓﺭﻉ .
ﻓﺫﻫﺒﻭﺍ ﺇﻟﻰ ﺃ
ﻭﻜﺫﻟﻙ ﺭﺃﻭﺍ ﺃﻥ ﻤﻥ ﺍﻷﺴﻤﺎﺀ ﻤﺎ ﻴﺨﺭﺝ ﻋﻠﻰ ﺍﻷﺼل ﻓﻴﺒﻨﻲ ﺒﻨﺎﺀ ﻻﺯﻤ ﹰﺎ ﻭﻟﻤﺎ ﺘﺄﻤﻠﻭﺍ
ﻁﺒﻴﻌﺔ ﻫﺫﻩ ﺍﻷﺴﻤﺎﺀ ﺍﻟﻤﻼﺯﻤﺔ ﻟﻠﺒﻨﺎﺀ ﻭﺠﺩﻭﻫﺎ ﺘﻨﺯﻉ ﺒﺎﻟﺸﺒﻪ ﻤﻥ ﻭﺠﻭﻩ ﺒـﺎﻟﺤﺭﻭﻑ،ﻓﺠﻌﻠﻭﺍ
ﻫﺫﺍ ﻋﻠﺔ ﺒﻨﺎﺌﻬﺎ،ﻭﺫﻫﺒﻭﺍ ﺒﺎﻟﺘﺎﻟﻲ ﺇﻟﻰ ﺃﻥ ﺍﻟﺒﻨﺎﺀ ﻓﻴﻬﺎ ﺇﻨﻤﺎ ﻫﻭ ﻓﺭﻉ.
ﻭﻗﺩ ﺒﺴﻁ ﺍﻟﺯﺠﺎﺠﻲ ﻓﻲ )ﺍﻹﻴﻀﺎﺡ( ﻜﻼﻡ ﺍﻟﺨﻠﻴل ﻭﺴﻴﺒﻭﻴﻪ ﻓـﻲ ﻫـﺫﻩ ﺍﻟﻤـﺴﺄﻟﺔ
ﻭﺍﺤﺘﺠﺎﺝ ﺃﺼﺤﺎﺒﻬﺎ ﻤﻥ ﺍﻟﺒﺼﺭﻴﻴﻥ ﻟﻬﺎ ﻓﻘﺎل ﻓﻲ ﺫﻟﻙ" :ﻗﺎل ﺍﻟﺨﻠﻴـل ﻭﺴـﻴﺒﻭﻴﻪ ﻭﺠﻤﻴـﻊ
ﺍﻟﺒﺼﺭﻴﻴﻥ :ﺍﻟﻤﺴﺘﺤﻕ ﻟﻺﻋﺭﺍﺏ ﻤﻥ ﺍﻟﻜﻼﻡ ﺍﻷﺴـﻤﺎﺀ ،ﻭﺍﻟﻤـﺴﺘﺤﻕ ﻟﻠﺒﻨـﺎﺀ ﺍﻷﻓﻌـﺎل
)(604
ﻭﺩﻟﻴل ﺁﺨﺭ ﻋﻠﻰ ﺼﺤﺔ ﻤﺎ ﺫﻜﺭﻨﺎ ،ﺃﻥ ﺍﻟﺒﺼﺭﻴﻴﻥ ﻭﺍﻟﺤﺭﻭﻑ ،ﻫﺫﺍ ﻫﻭ ﺍﻷﺼل"...
ﺍﺤﺘﺠﻭﺍ ﺒﺄﻥ ﺍﻷﺼل ﻓﻲ ﺍﻷﻓﻌﺎل ﺍﻟﺒﻨﺎﺀ ،ﻭﻟﺫﻟﻙ ﻓﻌل ﺍﻷﻤﺭ ﻤﺒﻨﻲ ﻋﻠﻰ ﺍﻟـﺴﻜﻭﻥ ﻭﻫـﻭ
ﺍﻷﺼل ،ﻗﺎﻟﻭﺍ ﺒﺫﻟﻙ ﻋﻨﺩﻤﺎ ﺍﺨﺘﻠﻔﻭﺍ ﻤﻊ ﺍﻟﻜﻭﻓﻴﻴﻥ ،ﺍﻟﺫﻴﻥ ﺭﺃﻭﺍ ﺃﻥ ﻓﻌل ﺍﻷﻤـﺭ ﻤﻌـﺭﺏ
)(605
ﺤﺫِﻓﺕ ﺍﻟﻼﻡ ﻭﺤﺭﻑ ﺍﻟﻤـﻀﺎﺭﻋﺔ ﻤـﻊ
– ﺜﻡ ﻤﺠﺯﻭﻡ ؛ ﻷﻥ ﺃﺼل )ﺃﻓﻌل( )ﻟﺘﻔﻌل(
ﺧ ْﻴ ٌﺮ ِﻣ ﱠﻤ ﺎ
ﺣ ﻮا ُه َﻮ َ ﻜﺜﺭﺓ ﺍﻻﺴﺘﻌﻤﺎل – ﻭﺩﻟﻠﻭﺍ ﻋﻠﻰ ﺫﻟـﻙ ﺒﻘﻭﻟـﻪ ﺘﻌـﺎﻟﻲَ " :ﻓ ِﺒ َﺬِﻟ َ
ﻚ َﻓ ْﻠ َﻴ ْﻔ َﺮ ُ
ن").(606
ﺠ َﻤﻌُﻮ َ
َﻳ ْ
618
( ﺍﻨﻅﺭ :ﻋﻭﺽ ﺤﻤﺩ ﺍﻟﻘﻭﺯﻯ – ﺍﻟﻤﺼﻁﻠﺢ ﺍﻟﻨﺤﻭﻱ ﻨﺸﺄﺘﻪ ﻭﺘﻁﻭﺭﻩ ﺤﺘﻰ ﺃﻭﺍﺨﺭ ﺍﻟﻘـﺭﻥ ﺍﻟﺜﺎﻟـﺙ ﺍﻟﻬﺠـﺭﻱ – )
ﺍﻟﺴﻌﻭﺩﻴﺔ 1401ﻫـ ﺹ.22
) (619ﺍﻨﻅﺭ :ﻟﺴﺎﻥ ﺍﻟﻌﺭﺏ 462/2ﻤﺎﺩﺓ )ﺼﻠﺢ( .
) (620ﺍﻟﻤﺼﻁﻠﺢ ﺍﻟﻨﺤﻭﻱ ﺹ – 22ﻤﻌﺠﻡ ﻤﺘﻥ ﺍﻟﻠﻐﺔ .478/3
) (621ﺇﺒﺭﺍﻫﻴﻡ – ﺴﻌﻴﺩ ﺃﺒﻭ ﺍﻟﻌﺯﻡ – ﺍﻟﻤﺼﻁﻠﺤﺎﺕ ﺍﻟﻨﺤﻭﻴﺔ ﻨﺸﺄﺘﻬﺎ ﻭﺘﻁﻭﺭﻫﺎ – ﺭﺴﺎﻟﺔ ﻤﺎﺠـﺴﺘﻴﺭ ﻜﻠﻴـﺔ ﺩﺍﺭ ﺍﻟﻌﻠـﻭﻡ
ﺍﻟﻘﺎﻫﺭﺓ 1397ﻫـ1977-ﻡ ﻓﻲ ﺍﻟﻤﻘﺩﻤﺔ .
ﺍﺨﺘﻼﻑ ﺍﻟﻨﺤﺎﺓ ﻓﻲ ﺍﻟﻤﺼﻁﻠﺤﺎﺕ ﺃﻤﺭ ﺃﻤﻠﺘﻪ ﺍﻟﻤﻨﺎﻫﺞ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺘﻲ ﻴﺘﺒﻌﻬﺎ ﻁﻭﺍﺌﻑ ﻫـﺅﻻﺀ
ﺍﻟﻌﻠﻤﺎﺀ ﻭﻨﻅﺭﹰﺍ ﻟﻜﺜﺭﺓ ﺍﻟﻤﺘﺤﻤﺴﻴﻥ ﻤﻥ ﻜل ﻓﺭﻗﺔ ﻟﺭﺅﺴﺎﺌﻬﺎ ،ﻭﻜﺒﻴﺭ ﺜﻘﺘﻬﻡ ﻓﻲ ﻤﻨـﺎﻫﺠﻬﻡ
ﻜﻭﻨﺕ ﻜل ﻁﺎﺌﻔﺔ ﻤﺎ ﻴﺸﺒﻪ ﺍﻹﺠﻤﺎﻉ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﻤﺼﻁﻠﺢ ﺃﻭ ﺫﺍﻙ ،ﻭﺍﻻﺼﻁﻼﺡ ﻻ ﻴﺼﺢ
ﺃﻥ ﻴﺘﻐﻴﺭ ﺒﺭﺃﻱ ﻓﺭﺩ ﻭﻻ ﺠﻤﺎﻋﺔ ﻭﺇﻨﻤﺎ ﻴﺘﻐﻴﺭ ﺒﺈﺠﻤﺎﻉ ﺃﻭ ﻤﺎ ﻴﺸﺒﻪ ﺍﻹﺠﻤﺎﻉ ،ﻜﺎﻹﺠﻤـﺎﻉ
ﺍﻟﺫﻱ ﺴﺎﺩ ﺠﻤﻬﺭﺘﻬﻡ ﺤﻴﻥ ﺍﺨﺘﺎﺭﻭﻩ ﺃﻭل ﺍﻷﻤﺭ ﻟﻴﻜﻭﻥ ﺍﺼﻁﻼﺤ ﹰﺎ).(622
ﺍﻟﻤﺼﻁﻠﺢ ﺍﻟﻨﺤﻭﻱ ﻗﺒل ﺍﻟﻜﺘﺎﺏ:
ﻭﻨﻌﻨﻲ ﺒﺫﻟﻙ ﻭﻀﻊ ﺍﻟﻤﺼﻁﻠﺢ ﺍﻟﻨﺤﻭﻱ ﻗﺒل ﻅﻬﻭﺭ ﻜﺘﺎﺏ ﺴﻴﺒﻭﻴﻪ ﻭﻟﻌﻠﻨـﺎ ﻨﻘـﺼﺩ
ﻤﺭﺤﻠﺔ ﻨﺸﺄﺓ ﺍﻟﻨﺤﻭ ﻭﺍﻟﺘﻲ ﻗﺎﺩﻫﺎ ﺃﺒﻭ ﺍﻷﺴﻭﺩ ﺍﻟﺩﺅﻟﻲ ﻭﺘﻼﻤﻴﺫﻩ .
ﺍﻟﻤﺼﻁﻠﺢ ﺍﻟﻨﺤﻭﻱ ﻋﻨﺩ ﺃﺒﻲ ﺍﻷﺴﻭﺩ ﺍﻟﺩﺅﻟﻲ:
ﺭﻭِﻯ ﺃﻥ ﺯﻴﺎﺩﹰﺍ – ﻭﺇﻟﻰ ﺍﻟﺒﺼﺭﺓ ﺘﻭﻓﻲ )53ﻫـ( – ﺒﻌﺙ ﺇﻟﻰ ﺃﺒﻲ ﺍﻷﺴﻭﺩ ﻭﻗـﺎل
ﻟﻪ :ﺃﻋﻤل ﺸﻴﺌ ﹰﺎ ﺘﻜﻭﻥ ﻓﻴﻪ ﺇﻤﺎﻤ ﹰﺎ ﻭﺘﻌﺭﺏ ﺒﻪ ﻜﺘﺎﺏ ﺍﷲ ،ﻓﺎﺴﺘﻌﻔﺎﻩ ﻤﻥ ﺫﻟﻙ ﺤﺘﻰ ﺴﻤﻊ ﺃﺒﻭ
)(623
ﺒـﺎﻟﺨﻔﺽ ،ﻓﻘـﺎل" :ﻤـﺎ ﻦ َو َرﺳُﻮُﻟ ُﻪ"
ﺸ ِﺮآِﻴ َ
ﻦ ا ْﻟ ُﻤ ْ ﺍﻷﺴﻭﺩ ﻗﺎﺭﺌ ﹰﺎ ﻴﻘﺭﺃ "ﺃَ ﱠ
ن اﻟﱠﻠ َﻪ َﺑﺮِي ٌء ِﻣ َ
ﺕ ﺃﻥ ﺃﻤﺭ ﺍﻟﻨﺎﺱ ﺼﺎﺭ ﺇﻟﻰ ﻫﺫﺍ ،ﻓﺭﺠﻊ ﺇﻟﻰ ﺯﻴﺎﺩ ﻓﻘﺎل :ﺃﻨﺎ ﺃﻓﻌل ﻤﺎ ﺃﻤﺭ ﺒﻪ ﺍﻷﻤﻴﺭ
ﻅﻨﻨ ﹸ
ﻓﻠﻴﺒﻠﻐﻨﻲ ﻜﺎﺘﺒ ﹰﺎ ﻟﻘﻨ ﹰﺎ ﻴﻔﻌل ﻤﺎ ﺃﻗﻭل ،ﻓﺄﺘﻲ ﺒﻜﺎﺘﺏ ﻤﻥ ﻋﺒﺩ ﺍﻟﻘﻴﺱ ﻓﻠﻡ ﻴﺭﻀﻪ ﻓﺄﺘﻲ ﺒﺂﺨﺭ ،
ﻓﻘﺎل ﻟﻪ ﺃﺒﻭ ﺍﻷﺴﻭﺩ :ﺇﺫﺍ ﺭﺃﻴﺘﻨﻲ ﻗﺩ ﻓﺘﺤﺕ ﻓﻤﻲ ﺒﺎﻟﺤﺭﻑ ﻓﺎﻨﻘﻁ ﻨﻘﻁﺔ ﻓﻭﻗﻪ ﻓﺈﻥ ﻀﻤﻤﺕ
ﻓﻤﻲ ،ﻓﺎﻨﻘﻁ ﻨﻘﻁﺔ ﻓﻭﻗﻪ ﻋﻠﻰ ﺃﻋﻼﻩ ﻭﺇﻥ ﻜﺴﺭﺕ ﻓﺄﺠﻌل ﺍﻟﻨﻘﻁﺔ ﺘﺤﺕ ﺍﻟﺤـﺭﻑ ،ﻓـﺈﻥ
ﺃﺘﺒﻌﺕ ﺸﻴﺌ ﹰﺎ ﻤﻥ ﺫﻟﻙ ﻏﻨ ﹰﺔ ﻓﺄﺠﻌل ﻤﻜﺎﻥ ﺍﻟﻨﻘﻁﺔ ﻨﻘﻁﺘﻴﻥ").(624
ﻤﻥ ﺍﻟﻨﺹ ﺃﻋﻼﻩ ﻨﻠﺘﻤﺱ ﺒﻌﺽ ﺍﺼﻁﻼﺤﺎﺕ ﺃﺒﻲ ﺍﻷﺴﻭﺩ ﻓـﻲ ﻤﻴـﺩﺍﻥ ﺍﻟﻌﺭﺒﻴـﺔ
ﻭﻟﻌﻠﻬﺎ ﺍﺼﻁﻼﺤﺎﺕ ﻨﺎﺒﻌﺔ ﻤﻥ ﺇﻋﺭﺍﺒﻪ ﻟﻠﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻹﻟﺤﺎﺡ ﺍﻟﺤﺎﺠﺔ ﺍﻟﻠﻐﻭﻴﺔ ﻋﻠﻰ ﺫﻟﻙ ،
ﻓﺠﺎﺀﺕ ﺍﺼﻁﻼﺤﺎﺘﻪ ﻋﻠﻰ ﺍﻟﻨﺤﻭ ﺍﻵﺘﻲ:
ﺍﻟﻔﺘﺢ" :ﺇﺫﺍ ﺭﺃﻴﺘﻨﻲ ﻗﺩ ﻓﺘﺤﺕ ﻓﻤﻲ ﺒﺎﻟﺤﺭﻑ ﻓﺎﻨﻘﻁ ﻨﻘﻁﺔ ﻓﻭﻗﻪ" .
) (643ﻨﻘ ﹰ
ﻼ ﻋﻥ ﺍﻟﻤﺼﻁﻠﺢ ﺍﻟﻨﺤﻭﻱ ﺹ.54
) (644ﺍﻟﻜﺘﺎﺏ .305/1
) (645ﺍﻟﺒﺤﺭ ﺍﻟﻤﺤﻴﻁ .263/7
) (646ﻤﻌﺎﻨﻲ ﺍﻟﻘﺭﺁﻥ .355/2
) (647ﺴﻭﺭﺓ ﺍﻟﺘﻭﺒﺔ ﺍﻵﻴﺔ .1
) (648ﺍﻟﻜﺸﺎﻑ ، 137/2ﻭﺍﻟﺒﺤﺭ ﺍﻟﻤﺤﻴﻁ .4/5
) (649ﺘﻔﺴﻴﺭ ﺍﻟﻘﺭﻁﺒﻲ .63/8
)(650
ﻋ ُﺔ" ﻭﻤﻤﺎ ﻗﹸﺭﺉ ﻨﺼﺒ ﹰﺎ ﻋﻠﻰ ﺍﻟﺘﺤـﺫﻴﺭ ﻗﻭﻟـﻪ ﺘﻌـﺎﻟﻰ" :ا ْﻟﻘَﺎ ِر َ
ﻋ ُﺔ * َﻣ ﺎ ا ْﻟﻘَﺎ ِر َ
ﻓﺎﻟﺠﻤﻬﻭﺭ ﻋﻠﻰ ﺍﻟﺭﻓﻊ ،ﻭﻋﻴﺴﻲ ﺒﻥ ﻋﻤﺭ ﻴﻘﺭﺃﻫﻤﺎ ﺒﺎﻟﻨﺼﺏ ﻋﻠﻰ ﺘﻘـﺩﻴﺭ )ﺍﺤـﺫﺭﻭﺍ( ﺃﻭ
ﺇﻀﻤﺎﺭ )ﺍﺫﻜﺭﻭﺍ().(651
ل ﺍﺒﻥ ﺃﺒﻲ ﻋﺒﻠﺔ ،ﻭﺯﻴﺩ ﺒﻥ ﻋﻠﻲ ﻭﻋﻴﺴﻲ ﺒـﻥ ﻋﻤـﺭ
ﻜﻤﺎ ﻗﺭﺃ ﻨﺼﺒ ﹰﺎ ﺒﺈﻀﻤﺎﺭ ﻓﻌ ٍ
)(653 )(652
ﻭﺃﺠﺎﺯ ﺍﻟﻜﺴﺎﺌﻲ ،ﺒﺈﻀﻤﺎﺭ )ﺍﻗﺭﺃ ،ﻭﺍﻟﺯﻡ( ب" لَ " :ﺗ ْﻨﺰِﻳ ُ
ﻞ ا ْﻟ ِﻜ َﺘ ﺎ ِ ﻗﻭل ﺍﷲ ﻋ ﺯ ﻭﺠ ﱠ
ل( ﺒﺎﻟﻨﺼﺏ ﻋﻠﻰ ﺃﻨﻪ ﻤﻔﻌﻭل ﺒﻪ ،ﻗﺎل ﺍﻟﻜﺴﺎﺌﻲ) :ﺃﻱ ﺍﺘﺒﻌـﻭﺍ ﻭﺍﻗـﺭﺃ ﻭﺍ
ﻭﺍﻟﻔﺭﺍﺀ )ﺘﻨﺯﻴ َ
ﺘﻨﺯﻴل ﺍﻟﻜﺘﺎﺏ" ،ﻭﻗﺎل ﺍﻟﻔﺭﺍﺀ ﺒﺼﻭﺍﺏ ﺍﻟﻨﺼﺏ ﻋﻠﻰ ﺍﻹﻏﺭﺍﺀ ﻤﺜـل ﻗﻭﻟـﻪِ ":آ َﺘ ﺎ َ
ب اﻟﱠﻠ ِﻪ
ﻭﺭﻭﻱ ﺴﻴﺒﻭﻴﻪ ﺃﻥ ﺍﺒﻥ ﺃﺒﻲ ﺇﺴﺤﺎﻕ ﺃﺠﺎﺯ ﻫﺫﺍ ﺍﻟﺒﻴﺕ):(656 )(655
ﺃﻱ ﺍﻟﺯﻤﻭﺍ )(654
ﻋَﻠ ْﻴ ُﻜ ْﻢ"
َ
ﺏ
ﺸ ﺭ ﺩﻋﺎ ﺀ ﻭﻟﻠﺸ ﺭ ﺠﺎِﻟ
ﺇﻟﻰ ﺍﻟ ﱠ ﺇﻴﺎﻙ ﺇﻴﺎﻙ ﺍﻟ ِﻤﺭﺍ ﺀ ﻓﺈﻨﱠﻪ
ﻼ ﺁﺨﺭ ،ﻓﻘﺎل :ﺍﺘﻕ ﺍﻟﻤـﺭﺍﺀ ﻭﺠﻌـل
ﻜﺄﻨﻪ ﻗﺎل :ﺇﻴﺎﻙ ﺜﻡ ﺃﻀﻤﺭ ﺒﻌﺩ )ﺇﻴﺎﻙ( ﻓﻌ ﹰ
)ﺍﻟﺸﻨﺘﻤﺭﻯ( ﻨﺼﺏ )ﺍﻟﻤِﺭﺍ ﺀ( ﺒﻌﺩ )ﺇﻴﺎﻙ( ﻤﻊ ﺇﺴﻘﺎﻁ ﺤﺭﻑ ﺍﻟﻌﻁﻑ ﻀﺭﻭﺭﺓ) ،(657ﺃﻤـﺎ
ﻼ ﻤﻀﻤﺭﹰﺍ ،
ﺍﺒﻥ ﺃﺒﻲ ﺇﺴﺤﺎﻕ ﻓﻴﻨﺼﺒﻪ ﺒﺎﻟﻔﻌل ﺍﻟﺫﻱ ﻨﺼﺏ )ﺇﻴﺎﻙ( ،ﺒﻴﻨﻤﺎ ﻴﻘﺩﺭ ﺴﻴﺒﻭﻴﻪ ﻓﻌ ﹰ
)(658
ﻭﻟﻜـﻥ .. ﻭﻗﺎل ﺍﻟﻤﺎﺯﻨﻲ" :ﻟﹶﻤﺎ ﻜﺭﺭ )ﺇﻴﺎﻙ( ﻤﺭﺘﻴﻥ ﻜﺎﻥ ﺃﺤﺩﻫﻤﺎ ﻋﻭﻀ ﹰﺎ ﻋﻥ ﺍﻟﻭﺍﻭ"
ﺍﻟﺴﺅﺍل :ﻫل ﻋﺭﻑ ﺍﺒﻥ ﺃﺒﻲ ﺇﺴﺤﺎﻕ ﺃﻭ ﻋﻴﺴﻲ ﺒـﻥ ﻋﻤـﺭ ﺍﺼـﻁﻼﺡ )ﺍﻹﻏـﺭﺍﺀ( ﺃﻭ
)ﺍﻟﺘﺤﺫﻴﺭ( ؟؟
) (670ﻋﻠﻲ ﺍﻟﺠﻨﺩﻱ ﻨﺎﺼﻑ – ﺴﻴﺒﻭﻴﻪ ﺇﻤﺎﻡ ﺍﻟﻨﺤﺎﺓ – ﺍﻟﻘﺎﻫﺭﺓ 1372ﻫـ1953-ﻡ ﺹ.89
) (671ﺍﻟﻤﺼﻁﻠﺢ ﺍﻟﻨﺤﻭﻱ ﺹ.89
) (672ﺍﻟﺨﻭﺍﺭﺯﻤﻲ – ﻤﻔﺎﺘﻴﺢ ﺍﻟﻌﻠﻭﻡ – ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻲ ﻤﺼﺭ 1342ﻫـ1922-ﻡ ﺹ.30
) (673ﺍﻟﻜﺘﺎﺏ . 2 /1
) (674ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ .247/1
ﻭﺠﻌﻠﻪ ﺍﻟﺨﻠﻴل ﺭﺃﺴ ﹰﺎ ﻓﻲ ﻤﺠﻤﻭﻋﺘﻪ ،ﻟﻴﻘﺎﺒل ﺍﻟﺭﻓﻊ ﻭﺍﻟﻨﺼﺏ ﻓـﻲ ﺍﻻﺨﺘـﺼﺎﺹ
ﺒﺄﻋﺠﺎﺯ ﺍﻟﻜﻠﻡ ﻤﻨﻭﻨ ﹰﺎ ﻨﺤﻭ ﺩﺍل )ﺯﻴﺩ( ،ﻭﺠﻌل ﺘﻭﺍﺒﻌﻪ:
(1ﺍﻟﻜﺴﺭ :ﻨﻅﻴﺭﹰﺍ ﻟﻠﻔﺘﺢ ﻭﺍﻟﻀﻡ ﻭﻋﺎﻗﺏ ﺒﻴﻥ ﺍﺼﻁﻼﺤﻲ ﺍﻟﻜﺴﺭ ﻭﺍﻟﺠﺭ ﻟﻠﺤﺭﻜﺔ ﺍﻟﻤﺠﺘﻠﺒﺔ
ﻵﺨﺭ ﺍﻟﻔﻌل ﺍﻟﻤﺠﺯﻭﻡ ﻋﻨﺩ ﺍﻟﺘﻘﺎﺀ ﺍﻟﺴﺎﻜﻨﻲ).(675
)(676
ﺃﻥ ﺍﻟﺨﻠﻴل ﺠﻌﻠﻪ ﻟﻤﺎ ﻭﻗـﻊ ﻓـﻲ ﺇﻋﺠـﺎﺯ ﺍﻷﻓﻌـﺎل (2ﺍﻟﺠﺭ :ﺭﻭﻱ ﺍﻟﺨﻭﺍﺭﺯﻤﻲ
ﺍﻟﻤﺠﺯﻭﻤﺔ ﻋﻨﺩ ﺍﺴﺘﻘﺒﺎل ﺃﻟﻑ ﺍﻟﻭﺼل ،ﻓﻬﻲ ﺤﺭﻜﺔ ﺍﻟﺘﺨﻠﺹ ﻤﻥ ﺍﻟﺘﻘﺎﺀ ﺍﻟﺴﺎﻜﻨﻴﻥ ،ﻭﻟﻡ
ﻴﺴﻡ ﺤﺭﻜﺔ ﺼﺩﺭ ﺍﻟﻜﻠﻤﺔ ﺇﺫﺍ ﻜﺎﻥ ﻤﻜﺴﻭﺭﹰﺍ ﻜﻤﺎ ﻓﻌل ﻓﻲ ﺤﺎل ﺍﻟﺭﻓﻊ ﻭﺍﻟﻨﺼﺏ.
ﺝ /ﺍﻟﺠﺯﻡ:
ﺏ( ﻭﺠﻌل ﺘﻭﺍﺒﻌﻪ:
ﺨﺼﺼﻪ ﺍﻟﺨﻠﻴل ﺒﺄﻋﺠﺎﺯ ﺍﻷﻓﻌﺎل ﻨﺤﻭ ﺒﺎﺀ )ﺍﻀﺭ
(1ﺍﻟﺘﺴﻜﻴﻥ :ﻟﻭﺴﻁ ﺍﻟﻔﻌل .
(2ﺍﻟﺘﻭﻗﻴﻑ :ﻟﻤﺎ ﻭﻗﻊ ﻓﻲ ﺃﻋﺠﺎﺯ ﺍﻷﺩﻭﺍﺕ ﻨﺤﻭ ﻤﻴﻡ ) ﹶﻨ ﻌ ﻡ( .
ﻭﻟﻭ ﻗﺎﺭﻨﺎ ﺍﺴﺘﺨﺩﺍﻡ ﻫﺫﻩ ﺍﻻﺼﻁﻼﺤﺎﺕ ﻋﻨﺩ ﺍﻟﺨﻠﻴل ﻭﺴﻴﺒﻭﻴﻪ ﺒﻤﺎ ﻜﺎﻨﺕ ﻋﻠﻴﻪ ﻋﻨﺩ
ﺃﺒﻲ ﺍﻷﺴﻭﺩ ﺃﻭ ﺘﻼﻤﻴﺫﻩ ﻟﻭﺠﺩﻨﺎ ﺍﻟﻭﺼﻑ ﺍﻟﺤﺴﻲ ﻟﺤﺭﻜﺎﺕ ﺍﻟـﺸﻔﺘﻴﻥ ،ﻭﺍﻟﻭﻗـﻭﻑ ﻋﻨـﺩ
ﺍﻟﻤﻌﻨﻲ ﺍﻟﻠﻐﻭﻱ ﻓﻘﻁ ﻋﻨﺩ ﺃﺒﻲ ﺍﻷﺴﻭﺩ ،ﻋﻠﻰ ﺤﻴﻥ ﺘﻤﻴﺯﺕ ﺒﻌـﺽ ﻫـﺫﻩ ﺍﻟﻤـﺼﻁﻠﺤﺎﺕ
ﺒﻤﻌﻨﺎﻫﺎ ﺍﻟﻔﻨﻲ ﻋﻨﺩ ﺘﻼﻤﻴﺫﻩ ،ﻭﺨﺎﺼﺔ ﻴﺤﻴﻲ ﺒﻥ ﻴﻌﻤﺭ ﻭﻟﻜﻥ ﻫﺫﺍ ﺍﻟﺘﻤﻴﺯ ﻭﺫﻟﻙ ﺍﻟﺘﻘﺩﻡ ﻓﻲ
ﻓﻬﻡ ﺍﻟﻤﺼﻁﻠﺢ ﻻ ﻭﺠﻪ ﻟﻤﻘﺎﺭﻨﺘﻪ ﺒﻤﺎ ﺃﺼﺒﺢ ﻋﻠﻴﻪ ﺍﻟﺤﺎل ﻋﻨﺩ ﺍﻟﺨﻠﻴل ﺍﻟﺫﻱ ﺠﻌـل ﻟﻜـل
ﻼ ﻋﻥ ﺘﺨﺼﻴﺹ
ﺤﺭﻜﺔ ﺍﺼﻁﻼﺤ ﹰﺎ ﺴﻭﺍﺀ ﻜﺎﻨﺕ ﻓﻲ ﺃﻭل ﺍﻟﻜﻠﻤﺔ ﺃﻡ ﻭﺴﻁﻬﺎ ﺃﻡ ﺁﺨﺭﻫﺎ ﻓﻀ ﹰ
ﺒﻌﺽ ﻫﺫﻩ ﺍﻟﺤﺭﻜﺎﺕ ﻟﻠﺒﻨﺎﺀ ﻭﺒﻌﻀﻬﺎ ﺍﻵﺨﺭ ﻟﻺﻋﺭﺍﺏ ﺒﺘﺄﺜﻴﺭ ﻋﺎﻤـل ﻤﻌـﻴﻥ ،ﻭﻓﻜـﺭﺓ
ﺍﻟﻌﺎﻤل ﻜﺎﻨﺕ ﺒﻌﻴﺩﺓ ﻋﻥ ﺃﺒﻲ ﺍﻷﺴﻭﺩ ﻭﺘﻼﻤﻴﺫﻩ ،ﺒل ﻻ ﻨﻌﺘﻘﺩ ﺃﻥ ﺃﺴﺎﺘﺫﺓ ﺍﻟﺨﻠﻴل ﻗﺩ ﺘﺒﻠﻭﺭﺕ
ﻟﺩﻴﻬﻡ ﻭﻭﻀﺤﺕ ﻭﻀﻭﺤﻬﺎ ﻋﻨﺩ ﺍﻟﺨﻠﻴل).(677
/2ﺍﻹﻤﺎﻟﺔ:
) (694ﻤﺤﻤﺩ ﺍﻟﻁﻨﻁﺎﻭﻱ – ﻨﺸﺄﺓ ﺍﻟﻨﺤﻭ ﻭﺘﺎﺭﻴﺦ ﺃﺸﻬﺭ ﺍﻟﻨﺤﺎﺓ ،ﺘﻌﻠﻴﻕ ﻋﺒﺩ ﺍﻟﻌﻅﻴﻡ ﺍﻟﺸﻨﺎﻭﻱ ﻭﻤﺤﻤﺩ ﻋﺒﺩ ﺍﻟـﺭﺤﻤﻥ ﻁ2
ﺍﻟﻘﺎﻫﺭﺓ 1389ﻫـ1969-ﻡ ﺹ.33-30
) (695ﺍﻟﻤﺼﻁﻠﺢ ﺍﻟﻨﺤﻭﻱ ﺹ.137
) (696ﺍﻟﻜﺘﺎﺏ .250/2
) (697ﻨﻔﺴﻪ .156/2
) (698ﻨﻔﺴﻪ .249 ، 92/2
) (699ﻨﻔﺴﻪ .5/1
) (700ﻨﻔﺴﻪ .311/2
) (701ﻨﻔﺴﻪ .311/1
) (702ﻨﻔﺴﻪ 78/2 ، 117/1
) (703ﺍﻟﻤﻘﺘﻀﺏ .286/2
) (704ﺍﻟﻜﺘﺎﺏ .392 ، 316/1
) (705ﻨﻔﺴﻪ .144/2
) (706ﻨﻔﺴﻪ .69/2
ﺍﻟﺤﺸﻭ :ﺒﻤﻌﻨﻲ ﺍﻟﺼﻠﺔ ،ﻭﻫﻭ ﻴﺴﻤﻲ ﺼـﻠﺔ ﺍﻟﻤﻭﺼـﻭل ﺤـﺸﻭﹰﺍ) ،(708ﻭﻗـﺎل: ﺯ/
"ﺍﻟﻭﺼﻑ ﻭﺍﻟﺤﺸﻭ ﻭﺍﺤﺩﹰﺍ").(709
ﺜﺎﻨﻴ ﹰﺎ – ﻤﺼﻁﻠﺤﺎﺕ ﺍﻟﻜﺘﺎﺏ ﺒﻴﻥ ﺍﻟﺒﻘﺎﺀ ﻭﺍﻟﻔﻨﺎﺀ:
ﺍﻟﻤﺘﺘﺒﻊ ﻟﻤﺼﻁﻠﺤﺎﺕ )ﺍﻟﻜﺘﺎﺏ( ﻴﻭﺍﺠﻪ ﺼﻌﻭﺒﺔ ﻜﺒﻴﺭﺓ ﻓﻲ ﺘﺤﺩﻴﺩ ﺃﻁﺭﻫـﺎ ﻭﺠﻤـﻊ
ﺍﻟﻤﺘﺸﺎﺒﻪ ﻤﻨﻬﺎ ﺇﻟﻰ ﺒﻌﻀﻪ ؛ ﻭﻨﺤﺴﺏ ﺃﻥ ﺫﻟﻙ ﻴﺭﺠﻊ ﻟﻸﺴﺎﻟﻴﺏ ﺍﻟﺘﻲ ﻜﺎﻥ ﺴﻴﺒﻭﻴﻪ ﻴـﺴﻠﻜﻬﺎ
ﻓﻲ ﺍﻟﺘﻌﺒﻴﺭ ﻋﻥ ﻫﺫﻩ ﺍﻟﻤﺼﻁﻠﺤﺎﺕ ،ﻓﻬﻭ ﺇﻤﺎ ﺃﻥ ﻴﺤﻭﻡ ﺤـﻭل ﺍﻟﻤـﺼﻁﻠﺢ ﺒﺎﻟﻭﺼـﻑ
ﻭﺍﻟﺘﺼﻭﻴﺭ ﻭﺍﻟﺘﻤﺜﻴل ﺒﺎﻟﻨﻅﻴﺭ ﻭﺫﻜﺭ ﺍﻟﻨﻘﻴﺽ ،ﻭﺇﻤﺎ ﺃﻥ ﻴﻭﺭﺩ ﺍﻟﻤﺼﻁﻠﺢ ﺒﺼﻭﺭ ﻭﺃﺸﻜﺎل
ﻤﺨﺘﻠﻔﺔ ﻤﻥ ﺍﻟﺘﻌﺒﻴﺭ – ﻜﻤﺎ ﺒﻴﻨﺎ ﺴﺎﺒﻘ ﹰﺎ ، -ﻭﻗﺩ ﻴﺸﻴﺭ ﺇﻟﻰ ﻤﺼﻁﻠﺢ ﺃﻭ ﻴﺫﻜﺭﻩ ﻋﺭﻀـ ﹰﺎ ،
ﻜﻤﺎ ﻓﻌل ﻓﻲ )ﺍﻷﺴﻤﺎﺀ ﺍﻟﺴﺘﺔ() ، (710ﺃﻭ ﻓﻲ ﺍﻟﺤﺫﻑ ﻋﻨﺩ ﺘﻭﺍﻟﻲ ﺍﻷﻤﺜﺎل).(711
ﺃﻭ ﺃﻥ ﻴﻌﺒﺭ ﻋﻥ ﺍﻟﻤﺼﻁﻠﺢ ﺘﻌﺒﻴﺭﹰﺍ ﻏﻴﺭ ﺼﺭﻴﺢ ﻜﻤﺎ ﻓﻌل ﻓﻲ ﺍﻟﺘﻌﺒﻴﺭ ﻋﻥ )ﻨـﺯﻉ
ﻥ( ،ﻭﺫﻟﻙ ﺃﻨـﻪ ﺃﺭﺍﺩ
ﷲ ﻷﻓﹾﻌﹶﻠ ﺍﻟﺨﺎﻓﺽ() ،(712ﺤﻴﻥ ﻗﺎل ﻤﺜ ﹰ
ﻼ" :ﻭﻤﻥ ﺍﻟﻌﺭﺏ ﻤﻥ ﻴﻘﻭل )ﺍ ِ
ﺤﺭﻑ ﺍﻟﺠﺭ ،ﻭﺇﻴﺎﻩ ﻨﻭﻱ ﻓﺠﺎﺯ ﺤﻴﺙ ﻜﺜـﺭ ﻓـﻲ ﻜﻼﻤﻬـﻡ ،ﻭﺤـﺫﻓﻭﻩ ﺘﺨﻔﻴﻔـ ﹰﺎ ﻭﻫـﻡ
)(713
ﻭﻗﺩ ﻴﻌﺒﺭ ﻋﻥ ﺍﻟﻤﺼﻁﻠﺢ ﺒﻐﻴﺭ ﻤﺎ ﻫﻭ ﻤﺄﻟﻭﻑ ﻟﺩﻴﻨﺎ ﺍﻟﻴﻭﻡ ،ﻤﻤﺎ ﻴﺠﻌﻠﻨﺎ ﻨﻌﺩﻩ ﻴﻨﻭﻭﻨﻪ"
ﻤﻥ ﺍﻟﻤﺼﻁﻠﺤﺎﺕ ﺍﻟﻤﻴﺘﺔ ،ﻜﺄﻥ ﻴﻘﻭل ﻋﻥ )ﺍﺴﻡ ﺍﻟﻤﺭﺓ(" :ﻫﺫﺍ ﺒﺎﺏ ﻨﻅﺎﺌﺭ ﻀﺭﺒﺘﻪ ﻀﺭﺒﺔ
)(714
،ﺃﻭ ﺃﻥ ﻴﺴﻤﻲ ﺍﻟﺤﺭﻭﻑ ﺍﻟﻌﺎﻤﻠﺔ )ﺍﻟﻨﺎﺼﺒﺔ ﻭﺍﻟﺠﺎﺯﻤﺔ ﻭﺤﺭﻭﻑ ﺍﻟﺠﺭ( ﻭﺭﻤﻴﺘﻪ ﺭﻤﻴﺔ"
ﻓﻲ ﺤﻴﻥ ﻴﻁﻠﻕ ﻫﺫﺍ ﺍﻻﺼﻁﻼﺡ ﻋﻠﻰ ﺤﺭﻭﻑ ﺍﻟﺘﺜﻨﻴﺔ ﺃﻴـﻀ ﹰﺎ).(716 )(715
ﺤﺭﻭﻑ ﺍﻹﻋﺭﺍﺏ
) (769ﺍﻨﻅﺭ :ﻤﺠﺎﻟﺱ ﺍﻟﻌﻠﻤﺎﺀ ﻟﻠﺯﺠﺎﺠﻲ ﻤﺠﻠﺱ 4ﺹ 10-8ﻭﺼﻔﺤﺔ 93ﻤﻥ ﻫﺫﺍ ﺍﻟﺒﺤﺙ .
) (770ﺍﻨﻅﺭ :ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﻨﺤﻭﻴﺔ ﺹ.168
) (771ﺍﻟﻤﺼﻁﻠﺢ ﺍﻟﻨﺤﻭﻱ ﺹ.181
) (772ﺍﻟﻜﺘﺎﺏ .2/ 1
) (773ﺃﺴﺭﺍﺭ ﺍﻟﻌﺭﺒﻴﺔ ﺹ.315
) (774ﺍﻟﻤﺼﻁﻠﺢ ﺍﻟﻨﺤﻭﻱ ﺹ.182
) (775ﻫﻤﻊ ﺍﻟﻬﻭﺍﻤﻊ .7/1
) (776ﺍﻨﻅﺭ :ﺘﻔﺴﻴﺭ ﺍﻟﻘﺭﻁﺒﻲ .354/8
ﻨﺤﻭ )ﻗﻡ( ،ﻭ)ﺍﻗﻌﺩ( ﻭﺍﻷﺼل )ﻟﺘﻘﻡ( ﻭ)ﻟﺘﻘﻌﺩ( ،ﻓﺤﺫﻓﺕ ﺍﻟﻼﻡ ﻟﻠﺘﺨﻔﻴﻑ ﻭﺘﺒﻌﻬـﺎ ﺤـﺭﻑ
ﺍﻟﻤﻀﺎﺭﻋﺔ).(777
ﻭﻟﺌﻥ ﺍﺴﺘﻌﻤل ﺍﻟﻔﺭﺍﺀ ﺍﺼﻁﻼﺡ )ﺍﻷﻤﺭ( ﺒﻤﻌﻨﺎﻩ ﺍﻟﻠﻐﻭﻱ ﺤﻴﻨﻤـﺎ ﻋـﺭﺽ ﻟﻘﻭﻟـﻪ
)(778
ﻗﺎﺌﻼ" :ﻫﺫﺍ ﺃﻤ ﺭ ﺃﻤ ﺭ ﺍﷲ ﺒﻪ ﻤﺤﻤـﺩﹰﺍ ﻞ َﻓِﺈ ﱠﻧ ُﻪ َﻧ ﱠﺰَﻟ ُﻪ"...
ﺠ ْﺒﺮِﻳ َ
ﻋ ُﺪ ّوًا ِﻟ ِ
ن َ
ﻦ آَﺎ َ ﺘﻌﺎﻟﻰُ " :ﻗ ْ
ﻞ َﻣ ْ
– ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ – ﻓﻘﺎل :ﻗل ﻟﻬﻡ…") ،(779ﺃﻭ ﺍﺴﺘﻌﻤﻠﻪ ﺒﻤﻌﻨـﺎﻩ ﺍﻻﺼـﻁﻼﺤﻲ
ﻞ") ،(780ﻓﻘﺎل" :ﻻ ﺘﻬﻤﺯ ﻓﻲ ﺸﻲﺀ ﻤﻥ ﺍﻟﻘﺭﺁﻥ
ﺳ ﺮاﺋﻴ َ
ﻞ َﺑﻨِﻲ ِإ ْﻋﻨﺩﻤﺎ ﺃﻋﺭﺏ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰَ " :
ﺳْ
ﻙ ﻫﻤﺯﻫﺎ – ﻓﻲ ﺍﻷﻤﺭ ﺨﺎﺼﺔ – ﻷﻨﻬﺎ
؛ ﻷﻨﻬﺎ ﻟﻭ ﻫﻤﺯﺕ ﻜﺎﻨﺕ )ﺍﺴﺄل( ﺒﺄﻟﻑ ،ﻭﺇﻨﻤﺎ ﹸﺘ ِﺭ
ﻜﺜﻴﺭﺓ ﺍﻟﺩﻭﺭ ﻓﻲ ﺍﻟﻜﻼﻡ ﻜﻤﺎ ﻗﺎﻟﻭﺍ :ﻜل ،ﻭﺨﺫ ،ﻓﻠﻡ ﻴﻬﻤﺯﻭﺍ ﻓﻲ ﺍﻷﻤﺭ ﻭﻫﻤﺯﻭﺍ ﻓﻲ ﺍﻟﻨﻬﻲ
ﻭﻤﺎ ﺴﻭﺍﻩ").(781
ﻟﺌﻥ ﺍﺴﺘﻌﻤل ﺍﻟﻔﺭﺍﺀ ﻫﺫﺍ ﺍﻟﻤﺼﻁﻠﺢ ﻓﻲ ﺍﻟﻤﻌﻨﻴﻴﻥ ﺍﻟﻠﻐﻭﻱ ﻭﺍﻻﺼﻁﻼﺤﻲ ﻓﻼ ﻴﻌﻨﻲ
ﺫﻟﻙ ﺃﻨﻪ ﻤﺴﻠﱠﻡ ﺒﻘﺴﻤﺔ ﺍﻟﻔﻌل ﻋﻨﺩ ﺍﻟﺒﺼﺭﻴﻴﻥ ،ﻓﻘﺩ ﺭﺠﻊ ﻟﻴﻘﻭل ﺒﺄﻥ ﻓﻌل ﺍﻷﻤـﺭ ﻤﻌـﺭﺏ
ﻤﺠﺯﻭﻡ ﺘﺒﻌ ﹰﺎ ﻟﺭﺃﻱ ﺍﻟﻜﻭﻓﻴﻴﻥ ﻓﻴﻪ).(782
) (817ﺃﺤﻤﺩ ﻤﺨﺘﺎﺭ ﻋﻤﺭ – ﺍﻟﺒﺤﺙ ﺍﻟﻠﻐﻭﻱ ﻋﻨﺩ ﺍﻟﻌﺭﺏ – ﺍﻟﻘﺎﻫﺭﺓ ﻁ1978 3ﻡ ﺹ.90
) (818ﻋﺒﺩ ﺍﻟﻌﺎل ﺴﺎﻟﻡ ﻤﻜﺭﻡ – ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﻨﺤﻭﻴﺔ ﻓﻲ ﻤﺼﺭ ﻭﺍﻟﺸﺎﻡ ﻓﻲ ﺍﻟﻘﺭﻨﻴﻥ ﺍﻟﺴﺎﺒﻊ ﻭﺍﻟﺜﺎﻤﻥ ﻤﻥ ﺍﻟﻬﺠﺭﺓ – ﺒﻴﺭﻭﺕ
ﺹ.436
) (819ﺇﺒﺭﺍﻫﻴﻡ ﺍﻟﺴﺎﻤﺭﺍﺌﻲ – ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﻨﺤﻭﻴﺔ ﺃﺴﻁﻭﺭﺓ ﻭﻭﺍﻗﻊ – ﻋﻤﺎﻥ ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﻁ 1987ﻡ ﺹ.139
ﻭﺃﻭل ﻤﻥ ﺍﺴﺘﻌﻤل ﺍﺼﻁﻼﺡ "ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﻨﺤﻭﻴﺔ ﺍﻟﻤﺴﺘﺸﺭﻗﻭﻥ" ،ﻭﻤﻨﻬﻡ ﻓﻠﻭﺠـل
ﻓﻲ ﻜﺘﺎﺒﻪ "ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﻨﺤﻭﻴﺔ ﻋﻨﺩ ﺍﻟﻌﺭﺏ" ،ﻭﻜﺎﺭل ﺒﻠﻭﻜﺭﻤﺎﻥ ﻓﻲ ﻜﺘﺎﺒﻪ "ﺘـﺎﺭﻴﺦ ﺍﻷﺩﺏ
ﺍﻟﻌﺭﺒﻲ" ﺍﻟﺫﻱ ﺘﺭﺠﻤﻪ ﻋﺒﺩ ﺍﻟﺤﻠﻴﻡ ﺍﻟﻨﺠﺎﺭ ﺴﻨﺔ )1959ﻡ().(820
ﻭﻤﻥ ﺜﻡ ﺍﺴﺘﺤﺴﻥ ﺍﻟﺒﺎﺤﺜﻭﻥ ﺍﻟﻌﺭﺏ ﺍﻟﻤﻌﺎﺼﺭﻭﻥ ﺍﺼﻁﻼﺡ "ﺍﻟﻤﺩﺭﺴﺔ" ﻓﺎﺴﺘﻌﺎﺭﻭﻩ
ﻤﻥ ﻤﺎﺩﺓ ﺍﻟﺨﻼﻑ ﺍﻟﻨﺤﻭﻱ ،ﻜﻤﺎ ﺍﺴﺘﻌﺎﺭﻭﻩ ﻤﻥ ﻤﺴﺎﺌل ﺃﺩﺒﻴﺔ ﺃﺨﺭﻯ .
ﻭﻓﻲ ﺘﻘﺩﻴﺭﻨﺎ ﺃﻥ ﻤﺼﻁﻠﺢ "ﻤﺩﺭﺴﺔ" ﻻ ﻴﺒﻌﺩ ﻜﺜﻴﺭﹰﺍ ﻋﻥ ﻤﺼﻁﻠﺢ "ﻤﺫﻫﺏ" ﺒل ﻴﻜﺎﺩ
ﻼ" :ﺃﺠﻤـﻊ
ﻴﻘﺎﺒﻠﻪ ،ﻭﻫﺫﺍ ﻤﺎ ﺃﻜﺩﻩ ﺸﻭﻗﻲ ﻀﻴﻑ ﻋﻨﺩﻤﺎ ﺘﺤﺩﺙ ﻋﻥ ﺍﻟﻜﻭﻓﻴﻴﻥ ﻭﻤﻨﻬﺠﻬﻡ ﻗﺎﺌ ﹰ
ﺍﻟﻘﺩﻤﺎﺀ ﻋﻠﻰ ﺃﻥ ﻨﺤﻭ ﺍﻟﻜﻭﻓﻴﻴﻥ ﻴﺸﻜل ﻤﺫﻫﺒ ﹰﺎ ﻤﺴﺘﻘﻼﹰ ،ﺃﻭ ﻜﻤﺎ ﻨﻘﻭل ﺒﻠﻐﺔ ﺍﻟﻌﺼﺭ ﻤﺩﺭﺴـﺔ
ﻤﺴﺘﻘﻠﺔ").(821
ﻤﻥ ﻫﻨﺎ ﻨﺠﺩ ﺘﺴﻤﻴﺎﺕ ﺃﺨﺭﻯ ﻨﺎﻅﺭﺕ ﻤﺫﺍﻫﺏ ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﻨﺤﻭﻴﺔ ﻓﻲ ﻤﺜل ﻗﻭﻟﻨـﺎ:
ﻫﺫﺍ ﻤﺫﻫﺏ ﺴﻴﺒﻭﻴﻪ ،ﻭﻫﺫﺍ ﻤﺫﻫﺏ ﺍﻷﺨﻔﺵ ،ﻭﻫﺫﺍ ﻤﺫﻫﺏ ﺍﻟﻔـﺭﺍﺀ ،ﻭﻨـﺭﻯ ﺃﻥ ﻜﻠﻤـﺔ
"ﻤﺫﻫﺏ" ﻜﺎﻨﺕ ﺘﻁﻠﻕ ﻋﻠﻰ ﺍﻟﻁﺭﻴﻘﺔ ﺍﻟﺘﻲ ﺴﺎﺭ ﻋﻠﻴﻬﺎ ﺃﺤﺩ ﺍﻟﻨﺤﺎﺓ .
ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﺒﺼﺭﻴﺔ:
ﺍﻟﺤﺩﻴﺙ ﻋﻥ ﻤﺩﺭﺴﺔ ﺍﻟﺒﺼﺭﺓ ﻫﻭ ﺍﻟﺤﺩﻴﺙ ﻋﻥ ﺍﻟﻨﺤﻭ ﺍﻟﻌﺭﺒﻲ ﻤﻨﺫ ﻨﺸﺄﺘﻪ ﻭﺤﺘـﻰ
ﻋﺼﺭﻨﺎ ﺍﻟﺤﺎﻀﺭ ،ﻓﺎﻟﺫﻱ ﻻﺸﻙ ﻓﻴﻪ ﺃﻥ ﺍﻟﻨﺤﻭ ﺒﺼﻭﺭﺘﻪ ﺍﻟﻤﻌﺭﻓﺔ ﻨﺸﺄ ﺒﺼﺭﻴﺎﹰ ،ﻭﺫﻟﻙ ﻻ
ﺠﺩﺍل ﻓﻴﻪ).(822
ﻭﻴﺭﻯ ﺃﻥ ﻨﺤﺎﺓ ﺍﻟﺒﺼﺭﺓ ﺍﻷﻭﻟﻴﻥ ﺭﺒﻤﺎ ﻋﺭﻓﻭﺍ ﺃﻥ ﻟﺒﻌﺽ ﺍﻟﻠﻐﺎﺕ ﺍﻷﺠﻨﺒﻴﺔ ﻨﺤﻭﹰﺍ ،
ﻓﺤﺎﻭﻟﻭﺍ ﺃﻥ ﻴﻀﻌﻭﺍ ﻨﺤﻭﹰﺍ ﻟﻠﻌﺭﺒﻴﺔ ﺭﺍﺠﻌﻴﻥ ﻓﻲ ﺫﻟﻙ ﺇﻟﻰ ﻤﻠﻜﺎﺘﻬﻡ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﻗـﺩ
ﺭﻗﻴﺕ ﺭﻗﻴ ﹰﺎ ﺒﻌﻴﺩﹰﺍ ﺒﺘﺄﺜﻴﺭ ﻤﺎ ﻭﻗﻔﻭﺍ ﻋﻠﻴﻪ ﻤﻥ ﺍﻟﺜﻘﺎﻓﺎﺕ ﺍﻷﺠﻨﺒﻴﺔ ،ﻭﺨﺎﺼﺔ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﻴﻭﻨﺎﻨﻴﺔ
) (839ﻋﺒﺩ ﺍﻟﻔﺘﺎﺡ ﺸﻠﺒﻲ – ﺃﺒﻭ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺱ – ﺍﻟﻘﺎﻫﺭﺓ – ﺩﺍﺭ ﻨﻬﻀﺔ ﻤﺼﺭ 1388ﻫـ-ﺹ.441
) (840ﻋﻔﻴﻑ ﺩﻤﺸﻘﻴﺔ – ﺨﻁﻲ ﻤﺘﻌﺜﺭﺓ ﻋﻠﻰ ﻁﺭﻴﻕ ﺘﺠﺩﻴﺩ ﺍﻟﻨﺤﻭ ﺍﻟﻌﺭﺒﻲ – ﺒﻴﺭﻭﺕ ﺩﺍﺭ ﺍﻟﻌﻠﻡ ﻟﻠﻤﻼﻴﻴﻥ 1980ﻡ ﺹ.126
) (841ﺍﻨﻅﺭ :ﺃﺒﻲ ﺒﻜﺭ ﺍﻟﺯﺒﻴﺩﻱ – ﻁﺒﻘﺎﺕ ﺍﻟﻨﺤﻭﻴﻴﻥ ﻭﺍﻟﻠﻐﻭﻴﻴﻥ – ﺘﺤﻘﻴﻕ /ﻤﺤﻤﺩ ﺍﻟﻔﻀل ﺇﺒﺭﺍﻫﻴﻡ ﻁ1373 1ﻫـ-
1954ﻡ ،ﻤﺼﺭ – ﺹ.345-343
ﺃﺒﻭ ﺴﻔﻴﺎﻥ ﺒﻥ ﺍﻟﻌﻼﺀ ﺃﺒﻭ ﻋﻤﺭﻭ ﺒﻥ ﺍﻟﻌﻼﺀ
ﻋﻴﺴﻲ ﺒﻥ ﻋﻤﺭ ﺍﻷﺨﻔﺵ ﺍﻷﻜﺒﺭ
ﺒﻜﺭ ﺒﻥ ﺤﺒﻴﺏ ﺍﻟﺴﻬﻤﻲ ﻤﺴﻠﻤﺔ ﺒﻥ ﻋﺒﺩ ﺍﷲ
ﺍﻟﻁﺒﻘﺔ ﺍﻟﺨﺎﻤﺴﺔ:
ﺍﻟﺨﻠﻴل ﺒﻥ ﺃﺤﻤﺩ
ﻴﻌﻘﻭﺏ ﺒﻥ ﺃﺒﻲ ﺇﺴﺤﺎﻕ ﻴﻭﻨﺱ ﺒﻥ ﺤﺒﻴﺏ
ﺃﺒﻭ ﻋﺎﺼﻡ ﺍﻟﻨﺒﻴل
ﺍﻟﻁﺒﻘﺔ ﺍﻟﺴﺎﺩﺴﺔ:
ﺃﺒﻭ ﻤﺤﻤﺩ ﺍﻟﻴﺫﻴﺩﻱ ﺍﻟﻨﻀﺭ ﺒﻥ ﺸﻤﻴل
ﺃﺒﻭ ﺍﻟﺤﺴﻥ ﺴﻌﻴﺩ ﺒﻥ ﻤﺴﻌﺩﺓ ﺍﻷﺨﻔﺵ ﺴﻴﺒﻭﻴﻪ
ﻋﻠﻰ ﺒﻥ ﻨﺼﺭ ﺍﻟﺠﻬﻀﻤﻲ ﺃﺒﻭ ﻋﻤﺭﻭ ﺍﻟﺠﺭﻤﻲ
ﻤﺤﻤﺩ ﺒﻥ ﺃﺒﻲ ﻤﺤﻤﺩ ﺍﻟﻴﺫﻴﺩﻱ ﻤﺅﺭﺥ ﺒﻥ ﻋﻤﺭﻭ
ﺃﺒﻭ ﺠﻌﻔﺭ ﺃﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ ﺒﻥ ﺃﺒﻲ ﻤﺤﻤﺩ ﺍﻟﻴﺫﻴﺩﻱ
ﺃﺒﻭ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻔﻀل ﺒﻥ ﻤﺤﻤﺩ ﺒﻥ ﺃﺒﻲ ﻤﺤﻤﺩ ﺍﻟﻴﺫﻴﺩﻱ
ﺍﻟﻁﺒﻘﺔ ﺍﻟﺴﺎﺒﻌﺔ:
ﺃﺒﻭ ﺤﺎﺘﻡ ﺃﺒﻭ ﻋﺜﻤﺎﻥ ﺍﻟﻤﺎﺯﻨﻲ
ﺍﻟﺯﻴﺎﺩﻱ ﺍﻟﺭﻴﺎﺸﻲ
ﻗﻁﺭﺏ ﺍﻟﺘﻭﺯﻱ
ﺍﻟﻁﺒﻘﺔ ﺍﻟﺜﺎﻤﻨﺔ:
ﻭﺍﻟﺒﺎﻫﻠﻲ ﺃﺒﻭ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻤﺒﺭﺩ
ﺍﻟﻁﺒﻘﺔ ﺍﻟﺘﺎﺴﻌﺔ – ﺃﺼﺤﺎﺏ ﺃﺒﻲ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻤﺒﺭﺩ –
ﻤﺤﻤﺩ ﺒﻥ ﺍﻟﺴﺭﺍﺝ ﺃﺒﻭ ﺇﺴﺤﺎﻕ ﺍﻟﺯﺠﺎﺝ
ﺍﻟﻐﺯﺍﺯﻱ ﺍﻟﻤﺒﺭﻤﺎﻥ
ﺍﺒﻥ ﺩﺭﺴﺘﻭﻴﻪ ﺍﻷﺨﻔﺵ )ﻋﻠﻲ ﺒﻥ ﺴﻠﻴﻤﺎﻥ(
ﺃﺒﻭﺒﻜﺭ ﻤﺤﻤﺩ ﺒﻥ ﺸﻘﻴﺭ ﺍﻟﻨﺤﻭﻱ ﺃﺒﻭﺒﻜﺭ ﺒﻥ ﺃﺒﻲ ﺍﻷﺯﻫﺭ
ﺍﺒﻥ ﺍﻟﺨﻴﺎﻁ
ﺍﻟﻁﺒﻘﺔ ﺍﻟﻌﺎﺸﺭﺓ – ﺃﺼﺤﺎﺏ ﺍﻟﺯﺠﺎﺝ
ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ ﺍﻟﺯﺠﺎﺠﻲ ﺃﺒﻭ ﺍﻟﻔﻬﺩ ﺍﻟﺒﺼﺭﻱ
) (842ﺍﻨﻅﺭ ﺘﺭﺠﻤﺘﻪ ﻓﻲ :ﺃﺨﺒﺎﺭ ﺍﻟﻨﺤﻭﻴﻴﻥ ﺍﻟﺒﺼﺭﻴﻴﻥ ﺹ ، 68ﻭﻁﺒﻘﺎﺕ ﺍﻟﻨﺤﻭﻴﻴﻥ ﻭﺍﻟﻠﻐﻭﻴﻴﻥ ﺹ ،66ﻭﺇﻨﺒﺎﻩ ﺍﻟﺭﻭﺍﺓ
، 346/2ﻭﻨﺯﻫﺔ ﺍﻷﻟﺒﺎﺀ ﺹ ، 54ﻭﻤﻌﺠﻡ ﺍﻷﺩﺒﺎﺀ ، 114/16ﻭﺒﻐﻴﺔ ﺍﻟﺩﻋﺎﺓ ، 229/2ﻭﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ .463/3
ﻭﻗﺩ ﺭﺤل ﻤﺒﻜﺭﹰﺍ ﻓﻲ ﻁﻠﺏ ﺍﻟﻌﻠﻡ ،ﻓﻘﺼﺩ ﺍﻟﺒﺼﺭﺓ ﻭﻫﻭ ﻻ ﻴﺯﺍل ﻏﻼﻤ ﹰﺎ ﺼﻐﻴﺭﹰﺍ ،
ﻭﻗﺩ ﺍﺘﺠﻪ ﻓﻲ ﺒﺩﺍﻴﺔ ﺩﺭﺍﺴﺘﻪ ﺇﻟﻰ ﺍﻟﻌﻠﻭﻡ ﺍﻟﺩﻴﻨﻴﺔ ،ﻤﺜل :ﺍﻟﻔﻘﻪ ﻭﺍﻟﺤﺩﻴﺙ ،ﺜﻡ ﻟـﺯﻡ ﺤﻠﻘـﺔ
ﺤﻤﺎﺩ ﺒﻥ ﺴﻠﻤﺔ ﻭﻫﻭ ﺃﺤﺩ ﺍﻷﺌﻤﺔ ﺍﻟﻤﺸﻬﻭﺭﻴﻥ .
ﻭﺤﺩﺙ ﺫﺍﺕ ﻤﺭﺓ ﺃﻥ ﺤﻤﺎﺩﹰﺍ ﻫﺫﺍ ﻜﺎﻥ ﻴﻤﻠﻲ ﻗﻭل ﺍﻟﺭﺴـﻭل – ﺼـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ
ﻭﺴﻠﻡ" :-ﻟﻴﺱ ﺃﺤﺩ ﻤﻥ ﺃﺼﺤﺎﺒﻲ ﺇﻻ ﻤﻥ ﻟﻭ ﺸﺌﺕ ﻷﺨﺫﺕ ﻋﻠﻴﻪ ﻟﻴﺱ ﺃﺒﺎ ﺍﻟﺩﺭﺩﺍﺀ" ،ﻓﻘﺎل
ﺴﻴﺒﻭﻴﻪ :ﻟﻴﺱ ﺃﺒﻭ ﺍﻟﺩﺭﺩﺍﺀ ،ﻓﻘﺎل ﻟﻪ ﺤﻤﺎﺩ :ﻟﺤﻨﺕ ﻴﺎ ﺴﻴﺒﻭﻴﻪ ،ﻓﻘﺎل ﻟﻪ ﺴـﻴﺒﻭﻴﻪ :ﻭﺍﷲ
ﻥ ﻋﻠﻤ ﹰﺎ ﻻ ﻴﻠﺤﻨﻨﻲ ﺒﻌﺩﻩ ﺃﺤﺩ ﻓﻲ ﺍﻟﻌﺭﺒﻴﺔ").(843
ﻷﻁﻠﺒ
ﻓﻁﻠﺏ ﻋﻠﻡ ﺍﻟﻠﻐﺔ ،ﻭﺃﺨﺫ ﻋﻥ ﻴﻭﻨﺱ ﺒﻥ ﺤﺒﻴﺏ ،ﻭﺃﺒﻲ ﺯﻴﺩ ﺍﻷﻨـﺼﺎﺭﻱ ﻭﺃﺒـﻲ
ﺍﻟﺨﻁﺎﺏ ﺍﻷﺨﻔﺵ ﺍﻷﻜﺒﺭ ،ﻭﺍﻟﺨﻠﻴل ﺒﻥ ﺃﺤﻤﺩ .
ﻜﺎﻥ ﺴﻴﺒﻭﻴﻪ ﺸﺩﻴﺩ ﺍﻟﺤﺭﺹ ﻋﻠﻰ ﺃﺨﺫ ﺍﻟﻠﻐﺔ ﻋﻥ ﺍﻟﻌﺭﺏ ،ﻭﻓﻲ ﻜﺘﺎﺒﻪ ﻤﺎ ﻴﺩل ﻋﻠﻰ
ﺫﻟﻙ ﻓﻜﺜﻴﺭﹰﺍ ﻤﺎ ﻴﻘﻭل" :ﺴﻤﻌﻨﺎ ﺒﻌﺽ ﺍﻟﻌﺭﺏ ﻴﻨﺸﺩ ﻫﺫﺍ ﺍﻟﺸﻌﺭ" "ﺴﻤﻌﻨﺎ ﺒﻌـﺽ ﺍﻟﻌـﺭﺏ
ﻴﻘﻭل" " ،ﺴﻤﻌﻨﺎ ﻤﻥ ﺍﻟﻌﺭﺏ ﻤﻥ ﻴﻭﺜﻕ ﺒﻌﺭﺒﻴﺘﻪ" ﻭﺍﻟﻐﺎﻟﺏ ﺃﻨﻪ ﻜﺎﻥ ﻴﺄﺨﺫ ﻤﻥ ﺃﻓﻭﺍﻩ ﺍﻟﻌـﺭﺏ
ﺍﻟﻘﺎﺩﻤﻴﻥ ﻤﻥ ﻨﺠﺩ ﻭﺘﻬﺎﻤﺔ ﻭﺍﻟﺤﺠﺎﺯ ﺇﻟﻰ ﺍﻟﺒﺼﺭﺓ ،ﻤﻊ ﺍﺤﺘﻤﺎل ﺃﻥ ﻴﻜﻭﻥ ﻗﺩ ﺭﺤـل ﺇﻟـﻰ
ﺒﻭﺍﺩﻴﻬﻡ ﻟﻤﺸﺎﻓﻬﺘﻬﻡ .
ﻜﺎﻨﺕ ﻟﻪ ﺤﻠﻘﺔ ﻓﻲ ﺍﻟﺒﺼﺭﺓ ﻴﻘﺼﺩﻫﺎ ﺍﻟﺭﺍﻏﺒﻭﻥ ﻓﻲ ﺩﺭﺍﺴﺔ ﻋﻠﻭﻡ ﺍﻟﻌﺭﺒﻴﺔ ﻭﻗﺩ ﻨﺒﻎ
ﻋﻠﻰ ﻴﺩﻴﻪ ﻜﺜﻴﺭ ﻤﻥ ﺍﻟﺩﺍﺭﺴﻴﻥ ﺃﻤﺜﺎل ﺃﺒﻲ ﺍﻟﺤﺴﻥ ﺍﻷﺨﻔﺵ ﻭﻗﻁﺭﺏ ﻭﺍﻟﺠﺭﻤﻲ .
ﻭﺒﻌﺩ ﺃﻥ ﺃﺸﺘﻬﺭ ﻭﺫﺍﻉ ﺼﻴﺘﻪ ﻓﻲ ﺍﻟﺒﺼﺭﺓ ﺭﺤل ﺇﻟﻰ ﺒﻐﺩﺍﺩ ،ﻭﻗﺎﻡ ﺒﻤﻨﺎﻅﺭﺓ ﺒﻌﺽ
ﺍﻷﺌﻤﺔ ﻫﻨﺎﻙ ،ﻭﻤﻥ ﺃﺸﻬﺭ ﻫﺫﻩ ﺍﻟﻤﻨﺎﻅﺭﺍﺕ ﺘﻠﻙ ﺍﻟﺘﻲ ﻭﻗﻌـﺕ ﺒﻴﻨـﻪ ﻭﺒـﻴﻥ ﺍﻟﻜـﺴﺎﺌﻲ،
ﺍﻟﻤﻌﺭﻭﻓﺔ ﺒﺎﻟﻤﻨﺎﻅﺭﺓ ﺍﻟﺯﻨﺒﻭﺭﻴﺔ ﻭﺍﻟﺘﻲ ﺘﺤﻘﻕ ﺍﻟﻨﺼﺭ ﻓﻴﻬﺎ ﻟﻠﻜﺴﺎﺌﻲ ،ﻓﺨﺭﺝ ﺴﻴﺒﻭﻴﻪ ﻋﻠﻰ
ﺃﺜﺭﻫﺎ ﻤﻐﻤﻭﻤ ﹰﺎ ﻭﺘﻭﺠﻪ ﺇﻟﻰ ﺍﻟﺒﺼﺭﺓ ،ﻭﻟﻜﻥ ﻟﻡ ﻴﻁل ﻤﻘﺎﻤﻪ ﻓﻴﻬﺎ ،ﺤﻴﺙ ﺭﺤل ﺇﻟﻰ ﺒـﻼﺩ
ﻓﺎﺭﺱ ،ﻭﻫﻨﺎﻙ ﺍﺸﺘﺩ ﺒﻪ ﺍﻟﻤﺭﺽ ﻓﺄﺩﺭﻜﺘﻪ ﺍﻟﻤﻨﻴﺔ ﻭﻫﻭ ﻓﻲ ﺸﻴﺭﺍﺯ ،ﻭﻗﻴل ﻓﻲ ﻫﻤـﺫﺍﻥ ،
) (844ﺍﻨﻅﺭ :ﻨﺯﻫﺔ ﺍﻷﻟﺒﺎﺀ ﺹ ، 58ﻭﻁﺒﻘﺎﺕ ﺍﻟﻨﺤﻭﻴﻴﻥ ﻭﺍﻟﻠﻐﻭﻴﻴﻥ ﺹ 72ﻭﻤﻘﺩﻤﺔ ﻜﺘﺎﺏ ﺴﻴﺒﻭﻴﻪ ﺹ) 19ﺘﺤﻘﻴﻕ
ﺍﻷﺴﺘﺎﺫ /ﻋﺒﺩ ﺍﻟﺴﻼﻡ ﻫﺎﺭﻭﻥ( ﻭﺘﺎﺭﻴﺦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻨﺤﻭﻴﻴﻥ ﺹ.110
) (845ﺃﺨﺒﺎﺭ ﺍﻟﻨﺤﻭﻴﻴﻥ ﺍﻟﺒﺼﺭﻴﻴﻥ ﺹ.39
) (846ﻁﺒﻘﺎﺕ ﺍﻟﻨﺤﻭﻴﻴﻥ ﻭﺍﻟﻠﻐﻭﻴﻴﻥ ﺹ.67
ﻼ ﻵﺭﺍﺀ ﺍﻟﺨﻠﻴل ؛ ﻟﺫﺍ ﻜﺜﻴﺭﹰﺍ ﻤﺎ ﻴﻘﻭل :ﺴﺄﻟﺕ ﺍﻟﺨﻠﻴل ،ﻭﺇﺫ ﻗـﺎل :ﺴـﺄﻟﺘﻪ ﺃﻭ
ﺴﻴﺒﻭﻴﻪ ﺴﺠ ﹰ
ﺤﺩﺜﻨﻲ ،ﺃﻭ ﻗﺎل ﻟﻲ ،ﺇﻨﻤﺎ ﻴﻌﻨﻲ ﺍﻟﺨﻠﻴل).(847
ﻭﻗﺩ ﺤﻤل ﺍﻷﺨﻔﺵ ﺍﻟﻜﺘﺎﺏ ﻋﻥ ﺴﻴﺒﻭﻴﻪ ﻭﺃﺫﺍﻋﻪ ﺒﻴﻥ ﺍﻟﻨﺎﺱ ؛ ﻷﻨـﻪ ﻟﻤـﺎ ﺘـﻭﻓﻲ
ﺉ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻴﻪ ﻓﺎﺴﺘﺤﺴﻨﻪ ﻜل ﺍﻻﺴﺘﺤﺴﺎﻥ ؛ ﻷﻨﻪ ﺠـﺎﻤﻊ ﻷﺼـﻭل ﺍﻟﻨﺤـﻭ
ﺴﻴﺒﻭﻴﻪ ﹸﻗﺭِ َ
ﻭﻓﺭﻭﻋﻪ .
ﺱ ﻋﻨﺩ ﻅﻬﻭﺭ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﺼﻭﺭﺘﻪ ﺍﻟﺭﺍﺌﻌﺔ ﻤﻥ ﺴﻴﺒﻭﻴﻪ ﺍﻟﺸﺎﺏ ،
ﺵ ﺍﻟﻨﺎ
ﻭﻗﺩ ﺩﻫِ ﹶ
ﻓﺘﺴﺭﺏ ﺍﻟﻅﻥ ﺇﻟﻰ ﻨﻔﻭﺴﻬﻡ ﻓﻲ ﺃﻤﺎﻨﺘﻪ ﺍﻟﻌﻠﻤﻴﺔ ،ﺭﻭﻯ ﺃﺒﻭ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻤﺒﺭﺩ ﻋﻥ ﻴﻭﻨﺱ ﺒـﻥ
ﺤﺒﻴﺏ ﺃﻨﻪ ﻗﺎل" :ﺃﻅﻥ ﻫﺫﺍ ﺍﻟﻐﻼﻡ ﻴﻜﺫﺏ ﻋﻠﻰ ﺍﻟﺨﻠﻴل ،ﻓﻘﻴل ﻟﻪ :ﻭﻗﺩ ﺭﻭﻱ ﻋﻨﻙ ﺃﺸـﻴﺎﺀ
ﻜﺜﻴﺭﺓ ،ﻓﺎﻨﻅﺭ ﻓﻴﻬﺎ ﻓﻨﻅﺭ ﻓﻴﻬﺎ ﻭﻗﺎل :ﺼﺩﻕ ﻓﻲ ﺠﻤﻴﻊ ﻤﺎ ﻗﺎل ،ﻫﻭ ﻗﻭﻟﻲ").(848
ﻗﺩ ﺫﺍﻋﺕ ﺸﻬﺭﺓ ﺍﻟﻜﺘﺎﺏ ﻓﻲ ﻋﺎﻟﻡ ﺍﻟﻨﺤﻭ ،ﻭﻜﺎﻥ ﻟﻪ ﺍﻟﻔﻀل ﻓﻲ ﺇﺸﺎﻋﺔ ﻜﺜﻴﺭ ﻤـﻥ
ﺍﻟﻤﺼﻁﻠﺤﺎﺕ ﺍﻟﻨﺤﻭﻴﺔ ﺍﻟﺘﻲ ﻻ ﺘﺯﺍل ﺘﺩﻭﺭ ﻋﻠﻰ ﻜل ﻟﺴﺎﻥ ،ﻭﻅل ﺤﻘﺒﺔ ﻤﺭﺠـﻊ ﺍﻟﻨﺤـﺎﺓ
ﻭﻫﺩﻑ ﺍﻟﺩﺍﺭﺴﻴﻥ ،ﻭﻜﺎﻨﺕ ﻟﻪ ﻤﻜﺎﻨﺔ ﻓﻲ ﻋﺼﺭﻩ ﻭﻓﻲ ﺍﻟﻌﺼﻭﺭ ﺍﻟﺘﻲ ﺘﻠﺘﻪ ﻭﺤﺘـﻰ ﺍﻵﻥ ،
ﻗﺎل ﺍﻟﺠﺎﺤﻅ" :ﺃﺭﺩﺕ ﺍﻟﺨﺭﻭﺝ ﺇﻟﻰ ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩ ﺍﻟﻤﻠﻙ ﺍﻟﺯﻴـﺎﺕ ﻭﺯﻴـﺭ ﺍﻟﻤﻌﺘـﺼﻡ ،
ﻓﻔﻜﺭﺕ ﻓﻲ ﺸﺊ ﺃﻫﺩﻴﻪ ﻟﻪ ﻓﻠﻡ ﺃﺠﺩ ﺸﻴﺌ ﹰﺎ ﺃﺸﺭﻑ ﻤﻥ ﻜﺘﺎﺏ ﺴﻴﺒﻭﻴﻪ ،ﻓﻠﻤﺎ ﻭﺼﻠﺕ ﺇﻟﻴﻪ ﻗﻠﺕ
ﻟﻪ :ﻟﻡ ﺃﺠﺩ ﺸﻴﺌ ﹰﺎ ﺃﻫﺩﻴﻪ ﻟﻙ ﻤﺜل ﻫﺫﺍ ﺍﻟﻜﺘﺎﺏ ،ﻭﻗﺩ ﺍﺸﺘﺭﻴﺘﻪ ﻤﻥ ﻤﻴﺭﺍﺙ ﺍﻟﻔﺭﺍﺀ ﻓﻘـﺎل :
ﻰ ﻤﻨﻪ").(849
ﻭﺍﷲ ﻤﺎ ﺃﻫﺩﻴﺕ ﻟﻲ ﺸﻴﺌ ﹰﺎ ﺃﺤﺏ ﺇﻟ
ﻭﺍﻟﻜﺘﺎﺏ ﻤﺠﻬﻭﺩ ﻋﻠﻤﻲ ﻴﺩل ﻋﻠﻰ ﺩﻗﺔ ﺴﻴﺒﻭﻴﻪ ﻓﻲ ﺍﻹﻟﻤﺎﻡ ﺒﺎﻟﻘﻭﺍﻋﺩ ﺍﻟﻨﺤﻭﻴﺔ ﻓﻬـﻭ
ﻻ ﺃﻥ ﺸﺨﺼﻴﺘﻪ ﻓﻴﻪ ﻭﺍﻀﺤﺔ ﻗﻭﻴﺔ ،ﻭﻗﺩ
ﺼﻭﺭﺓ ﻟﺠﻬﻭﺩﻩ ﻭﺠﻬﻭﺩ ﻤﻥ ﺴﺒﻘﻪ ﻤﻥ ﺍﻟﻌﻠﻤﺎﺀ ،ﺇ ﱠ
ﻅﻬﺭﺕ ﻫﺫﻩ ﺍﻟﺸﺨﺼﻴﺔ ﻓﻲ ﺘﺭﺘﻴﺏ ﺍﻟﻜﺘﺎﺏ ﻭﺘﺒﻭﻴﺒﻪ ،ﻭﺤﺴﻥ ﺘﻌﻠﻴل ﺍﻟﻘﻭﺍﻋـﺩ ،ﻭﺠـﻭﺩﺓ
) (901ﺍﻨﻅﺭ :ﺍﻹﻴﻀﺎﺡ ﻓﻲ ﻋﻠل ﺍﻟﻨﺤﻭ ﺹ ، 80ﻭﺍﻟﺭﻀﻲ ﻋﻠﻰ ﺍﻟﻜﺎﻓﻴﺔ ، 19/1ﻭﻫﻤﻊ ﺍﻟﻬﻭﺍﻤﻊ .15/1
) (902ﺍﻨﻅﺭ :ﻤﻌﺎﻨﻲ ﺍﻟﻘﺭﺁﻥ 165/1ﺤﻴﺙ ﻴﻘﺭﻥ ﺍﻟﻔﻌل ﺍﻟﻤﺎﻀﻲ ﺒﺎﻟﺩﺍﺌﻡ ﻭﻴﺭﻴﺩ ﺍﺴﻡ ﺍﻟﻔﺎﻋل .
) (903ﺍﻨﻅﺭ ﺼﻔﺤﺔ 181ﻤﻥ ﻫﺫﺍ ﺍﻟﺒﺤﺙ .
ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻟﺙ
ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﺒﻐﺩﺍﺩﻴﺔ
ﻨﺸﺄ ﺍﻟﻨﺤﻭ ﻓﻲ ﺃﺤﻀﺎﻥ ﺍﻟﺒﺼﺭﺓ ﻭﺍﻟﻜﻭﻓﺔ – ﻜﻤﺎ ﺫﻜﺭﻨﺎ ، -ﻭﺘﻁﻭﺭ ﻋﻠﻰ ﺃﻴـﺩﻱ
ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺨﺎﻟﻔﻴﻥ ﻤﻥ ﻜﻼ ﺍﻟﺒﻠﺩﻴﻥ ﺤﺘﻰ ﻭﺼل ﺇﻟﻰ ﺩﺭﺠﺔ ﻋﺎﻟﻴﺔ ﻤﻥ ﺍﻟﻨﻀﺞ ﻭﺍﻻﺴﺘﻘﺭﺍﺭ ،
ﻭﺫﻫﺒﺕ ﺍﻟﺒﺼﺭﺓ ﺒﺎﻟﺸﻬﺭﺓ ﺍﻟﻜﺒﺭﻯ ﻓﻲ ﺍﻟﻤﻴﺩﺍﻥ ،ﻟﻜﻥ ﺍﻟﻜﻭﻓﺔ ﻨﺎﻓﺴﺘﻬﺎ ﺒﺤـﻕ ،ﻭﺒﺨﺎﺼـﺔ
ﺁﺨﺭ ﻋﻬﺩ ﺍﻟﻤﺩﺭﺴﺘﻴﻥ ،ﺤﻴﺙ ﺘﺼﺩﺭ ﻹﻤﺎﻤـﺔ ﺍﻟﺒـﺼﺭﺓ ﻤﺤﻤـﺩ ﺒـﻥ ﻴﺯﻴـﺩ ﺍﻟﻤﺒـﺭﺩ
ﺘـ)285ﻫـ( ،ﻭﺤﻴﺙ ﺭﺃﺱ ﻋﻠﻤﺎﺀ ﺍﻟﻜﻭﻓﺔ ﺃﺒﻭ ﺍﻟﻌﺒـﺎﺱ ﺃﺤﻤـﺩ ﺒـﻥ ﻴﺤﻴـﻲ ﺜﻌﻠـﺏ
ﺘـ)291ﻫـ( ،ﺸﻬﺩﺕ ﺒﻐﺩﺍﺩ ﻨﺸﺎﻁ ﹰﺎ ﺤﻴ ﹰﺎ ﻓﻲ ﺤﻠﻘﺘﻲ ﻫﺫﻴﻥ ﺍﻟﻌﺎﻟﻤﻴﻥ ﺍﻟﺠﻠﻴﻠـﻴﻥ ،ﻭﺍﺸـﺘﺩ
ﺒﻴﻨﻬﻤﺎ ﺍﻟﺼﺭﺍﻉ ،ﻭﻜﺜﺭﺕ ﺍﻟﻤﻨﺎﻅﺭﺍﺕ ﻤﻤﺎ ﺠﻌل ﺍﻟﺩﺍﺭﺴﻴﻥ ﻴﻘﺒﻠﻭﻥ ﻋﻠﻰ ﻜﻠﻴﻬﻤﺎ ﻭﻴﺄﺨﺫﻭﻥ
ﻋﻨﻬﻤﺎ ﻤﻌ ﹰﺎ ،ﺜﻡ ﻴﺘﺨﻴﺭﻭﻥ ﻤﻥ ﻫﺫﺍ ،ﻭﻤﻥ ﺫﺍﻙ ﻤﺎ ﻴﺭﺍﻩ ﻜـل ﻭﺍﺤـﺩ ﻤﻨﺎﺴـﺒ ﹰﺎ ﻟﺘﻔﻜﻴـﺭﻩ
ﻭﺍﺘﺠﺎﻫﻪ).(904
ﺱ ﻋﻠﻤـﺎﺀ
ﻟﻘﺩ ﺍﺨﺘﻁ ﺍﻟﻌﺒﺎﺴﻴﻭﻥ ﻤﺩﻴﻨﺔ ﺒﻐﺩﺍﺩ ﻭﺍﺘﺨﺫﻭﻫﺎ ﻋﺎﺼﻤﺔ ﻟﻬﻡ ،ﻭﻗـﺩ ﺃﻨِـ
ﺍﻟﻜﻭﻓﺔ ﻤﻥ ﺍﻟﺨﻠﻔﺎﺀ ﺍﻟﻌﺒﺎﺴﻴﻴﻥ ﺘﺸﺠﻴﻌ ﹰﺎ ﻓﻘﺼﺩﻭﺍ ﺴﺎﺤﺎﺘﻬﻡ ﻭﺍﻟﺘﻤﺴﻭﺍ ﺭﻀـﺎﻫﻡ ﻭﻟـﻡ ﻴﻜـﻥ
ﻟﻠﺒﺼﺭﻴﻴﻥ ﻓﻲ ﺃﻭل ﺍﻷﻤﺭ ﻨﺼﻴﺏ ﻤﻥ ﺍﻟﺤﻅﻭﺓ ﻓﻲ ﺒﻐﺩﺍﺩ ؛ ﻭﻟﺫﻟﻙ ﻜﺎﻥ ﺍﻟﻜﻭﻓﻴـﻭﻥ ﻓﻴﻬـﺎ
ﺩﻋﺎﻤﺔ ﺍﻟﺤﺭﻜﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻭﻗﺎﺩﺓ ﺯﻤﺎﻤﻬﺎ ،ﻭﻗﺩ ﺫﺍﻉ ﻤـﺫﻫﺒﻬﻡ ﻭﻟﻘﻴـﺕ ﺁﺭﺍﺅﻫـﻡ ﻤﻌﺎﻀـﺩﺓ
ﻭﺘﺭﺠﻴﺤ ﹰﺎ ،ﻭﺭﺍﺠﺕ ﺃﺼﻭﻟﻬﻡ ﺍﻟﻨﺤﻭﻴﺔ ﺍﻟﺘﻲ ﺒﻨﻭﺍ ﻋﻠﻴﻬﺎ ﻤﺫﻫﺒﻬﻡ .
ﻭﻋﻠﻤﻨﺎ ﺃﻥ ﻨﺤﺎﺓ ﺍﻟﺒﺼﺭﺓ ﻟﻡ ﻴﺤﺠﻤﻭﺍ ﻋﻥ ﺍﻟﺫﻫﺎﺏ ﺇﻟﻰ ﺒﻐﺩﺍﺩ ،ﻓﻘﺩ ﻏﺸﻴﻬﺎ ﻓﺭﻴـﻕ
ﻤﻨﻬﻡ ،ﻭﺍﺘﺴﻌﺕ ﺍﻟﻤﺠﺎﻟﺱ ﻟﻌﺭﺽ ﺁﺭﺍﺌﻬﻡ ،ﻭﺫﻟﻙ ﻓﻲ ﻤﻨﺘﺼﻑ ﺍﻟﻘﺭﻥ ﺍﻟﺜﺎﻟﺙ ﺍﻟﻬﺠﺭﻱ ،
ﻭﻗﺩ ﺃﺘﻴﺢ ﻟﻠﺒﻐﺩﺍﺩﻴﻴﻥ ﺒﻬﺫﺍ ﺃﻥ ﻴﻨﻅﺭﻭﺍ ﻓﻲ ﺍﻟﻤﺫﻫﺒﻴﻥ ﺍﻟﺒﺼﺭﻱ ﻭﺍﻟﻜﻭﻓﻲ ،ﻭﻴﻭﺍﺯﻨﻭﻥ ﺒـﻴﻥ
ﺁﺭﺍﺀ ﺍﻟﻔﺭﻴﻘﻴﻥ ،ﻓﺄﻨﺸﺄﻭﺍ ﻟﻬﻡ ﻤﺫﻫﺒ ﹰﺎ ﺨﺎﺼ ﹰﺎ ﻜﺎﻥ ﺃﺴﺎﺴﻪ ﺍﻟﻤﺴﺘﺤـﺴﻥ ﻤـﻥ ﺍﻟﻤـﺫﻫﺒﻴﻥ ،
ﻼ ﺇﻟـﻰ
ﻥ ﻟﻬﻡ ﻤﻥ ﺁﺭﺍﺀ ﺨﺎﺼﺔ ﻭﻜﺎﻨﻭﺍ ﻓﻲ ﺃﻭل ﺍﻷﻤﺭ ﺃﻜﺜﺭ ﻤـﻴ ﹰ
ﻭﺃﻀﺎﻓﻭﺍ ﺇﻟﻰ ﺫﻟﻙ ﻤﺎ ﻋ
) (907ﺍﻨﻅﺭ :ﻫﺒﺔ ﺍﷲ ﺒﻥ ﻋﻠﻲ – ﺃﻤﺎﻟﻲ ﺍﻟﺸﺠﺭﻱ – ﺘﺤﻘﻴﻕ ﻤﺤﻤﻭﺩ ﻤﺤﻤﺩ ﺍﻟﻁﻨﺎﺤﻲ ،ﻤﻜﺘﺒﺔ ﺍﻟﺨﺎﻨﺠﻲ – ﺍﻟﻘﺎﻫﺭﺓ
1992ﻡ .54/1
) (908ﻋﺒﺩ ﺍﻟﺤﻜﻴﻡ ﺍﻷﺴﻌﺩ – ﺍﻟﻭﺴﻴﻁ ﻓﻲ ﺘﺎﺭﻴﺦ ﺍﻟﻨﺤﻭ ﺍﻟﻌﺭﺒﻲ – ﺩﺍﺭ ﺍﻟﺸﻭﺍﻑ ﻟﻠﻨﺸﺭ ﻭﺍﻟﺘﻭﺯﻴﻊ – ﺍﻟﺭﻴﺎﺽ 1992ﻡ
ﺹ.117
ﻤﻥ ﺃﺸﻬﺭ ﺍﻟﻨﺤﺎﺓ ﺍﻟﺒﻐﺩﺍﺩﻴﻴﻥ ﻨﺫﻜﺭ:
ﺍﻟﺯﺠﺎﺠﻲ :ﻫﻭ ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺒﻥ ﺇﺴﺤﻕ).(909
ﺃﺒﻭ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺱ :ﻫﻭ ﺍﻟﺤﺴﻥ ﺒﻥ ﺃﺤﻤﺩ ﺒﻥ ﻋﺒﺩ ﺍﻟﻐﻔﺎﺭ).(910
ﺒﻐﺩﺍﺩﻴﻭﻥ ﻤﺘﺄﺨﺭﻭﻥ:
ﻨﺫﻜﺭ ﻤﻨﻬﻡ :ﺍﺒﻥ ﺍﻟﺸﺠﺭﻱ ﻭﺃﺒﻭ ﺍﻟﺒﺭﻜﺎﺕ ﺒﻥ ﺍﻷﻨﺒﺎﺭﻯ ﻭﻴﻌﻴﺵ ﺒﻥ ﻋﻠـﻲ ﺍﺒـﻥ
ﻴﻌﻴﺵ ﻭﺍﻟﺯﻤﺨﺸﺭﻱ ،ﻭﻟﻨﺎ ﺃﻥ ﻨﻘﻑ ﻋﻨﺩ ﺍﺒﻥ ﺠﻨﻲ ﺒﺎﻋﺘﺒﺎﺭﻩ ﺃﺸﻬﺭ ﺍﻟﻨﺤﺎﺓ ﺍﻟﺒﻐﺩﺍﺩﻴﻴﻥ.
)(911
ﺍﺒﻥ ﺠﻨﻲ:
ﻫﻭ ﺃﺒﻭ ﺍﻟﻔﺘﺢ ﻋﺜﻤﺎﻥ ﺒﻥ ﺠﻨﻲ ﺍﻟﻤﻭﺼﻠﻲ ،ﻭﻟﺩ ﻋﺎﻡ 320ﻫـ ،ﻜﺎﻥ ﺫﻜﻴ ﹰﺎ ﻓﻁﻨ ﹰﺎ ،
ﻨﺯل ﺒﻐﺩﺍﺩ ﻤﺒﻜﺭﹰﺍ ،ﻟﻜﻥ ﺴﺭﻋﺎﻥ ﻤﺎ ﻋﺎﺩ ﺇﻟﻰ ﺍﻟﻤﻭﺼل ﻭﺃﺨـﺫ ﻴـﺩﺭﺱ ﺍﻟﻁـﻼﺏ ﻓـﻲ
ﻤﺴﺠﺩﻫﺎ ،ﻭﻫﻭ ﻓﻲ ﺃﺜﻨﺎﺀ ﺫﻟﻙ ﻴﺘﻌﺭﺽ ﻟﻸﻋﺭﺍﺏ ﺍﻟﻔﺼﺤﺎﺀ ﻭﻴﺄﺨﺫ ﻋﻨﻬﻡ ﻤﺜل ﺃﺒﻲ ﻋﺒـﺩ
ﺍﷲ ﺍﻟﺸﺠﺭﻱ – ﻭﺍﻟﺫﻱ ﻴﺘﺭﺩﺩ ﺫﻜﺭﻩ ﻓﻲ ﺍﻟﺨﺼﺎﺌﺹ ، -ﻭﺃﺒﻭ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺱ ﺇﻤﺎﻡ ﺍﻟﻨﺤـﺎﺓ
ﻓﻲ ﻋﺼﺭﻩ ﻓﺄﻋﺠﺒﻪ ﺫﻜﺎﺅﻩ ،ﻭﺘﻌﺠﺏ ﻤﻥ ﻗﻌﻭﺩﻩ ﻟﻠﺩﺭﺱ ﻭﺍﻹﻤﻼﺀ ﻗﺒل ﻨﻀﺠﻪ ،ﻓﻘﺎل ﻟﻪ:
ﺼﺭِﻡ").(912
ﺤ
"ﻟﻘﺩ ﺃﺼﺒﺤﺕ ﺯﺒﻴﺒ ﹰﺎ ﻭﺃﻨﺕ ِ
ﻭﻜﺄﻨﻤﺎ ﺩﻟﻌﺕ ﻫﺫﻩ ﺍﻟﻜﻠﻤﺔ ﻨﺎﺭﹰﺍ ﻓﻲ ﻗﻠﺒﻪ ،ﻟﻴﺴﺘﻜﻤل ﺃﺩﺍﺘﻪ ،ﻭﻟﻡ ﻴﺠﺩ ﺨﻴـﺭﹰﺍ ﻤـﻥ
ﻼ ﻤﻌﻪ ﻓﻲ ﺭﺤﻼﺘﻪ ،ﻤﺸﻐﻭﻓ ﹰﺎ ﺒﺂﺭﺍﺌـﻪ
ﻤﻼﺯﻤﺔ ﻫﺫﺍ ﺍﻹﻤﺎﻡ ﺍﻟﻔﺫ ،ﻓﻠﺯﻤﻪ ﺃﺭﺒﻌﻴﻥ ﺴﻨﺔ ﻤﺘﻨﻘ ﹰ
ﻤﺒﻬﻭﺭﹰﺍ ﺒﻔﻁﻨﺘﻪ ﻭﺩﻗﺔ ﺃﻗﻴﺴﺘﻪ ﻭﺘﻌﻠﻴﻼﺘﻪ.
ﻭﺍﺒﻥ ﺠﻨﻲ ﻴﻌﺘﺒﺭ ﻨﻤﻭﺫﺠ ﹰﺎ ﺭﺍﺌﻌ ﹰﺎ ﻟﻨﺤﺎﺓ ﺒﻐﺩﺍﺩ ،ﻓﻘﺩ ﻁﺒﻕ ﺍﻟﻤﻨﻬﺞ ﺍﻟﺒﻐﺩﺍﺩﻱ ﺘﻁﺒﻴﻘـ ﹰﺎ
ﺩﻗﻴﻘ ﹰﺎ ،ﺇﺫ ﻜﺎﻥ ﻴﻭﺍﻓﻕ ﺍﻟﺒﺼﺭﻴﻴﻥ ﻓﻲ ﻤﺴﺎﺌل ﻜﺜﻴﺭﺓ ،ﻤﻥ ﺫﻟﻙ ﺃﻥ ﻴﺄﺨﺫ ﺒـﺭﺃﻴﻬﻡ ﻓـﻲ ﺃﻥ
) (953ﺸﺭﺡ ﺍﺒﻥ ﻋﻘﻴل ﻋﻠﻰ ﺃﻟﻔﻴﺔ ﺒﻥ ﻤﺎﻟﻙ ﻤﻘﺩﻤﺔ ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻲ ﺍﻟﺠﺯﺀ ﺍﻷﻭل .
) (954ﺍﻨﻅﺭ :ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﻨﺤﻭﻴﺔ ﺹ.315
) (955ﻫﻤﻊ ﺍﻟﻬﻭﺍﻤﻊ .15/1
) (956ﺍﻟﻤﺭﺠﻊ ﻨﻔﺴﻪ .42/1
) (957ﺴﻭﺭﺓ ﻁﻪ ﺍﻵﻴﺔ .63
) (958ﺍﻟﻤﻐﻨﻲ ﺹ.37
) (959ﺴﻭﺭﺓ ﺁل ﻋﻤﺭﺍﻥ ﺍﻵﻴﺔ .13
(5ﺠﻭﺯ ﺤﺫﻑ ﻋﺎﺌﺩ ﺍﻟﻤﻭﺼﻭل ﻗﻴﺎﺴ ﹰﺎ ﻋﻠﻰ ﺤﺫﻓﻪ ﻓﻲ ﺍﻟﺨﺒﺭ ،ﻭﺠﻌل ﻤﻨـﻪ " َذِﻟ َ
ﻚ اﱠﻟ ﺬِي
ﺃﻱ :ﺒﻪ).(962 )(961
ﻋﺒَﺎ َد ُﻩ"
ُﻳ َﺒﺸﱢ ُﺮ اﻟﱠﻠ ُﻪ ِ
ﻭﻜﺜﻴﺭﹰﺍ ﻤﺎ ﻜﺎﻥ ﺍﺒﻥ ﻤﺎﻟﻙ ﺒﺫﻜﺭ ﺍﻟﺸﺎﺫ ﻭﻻ ﻴﻘﻴﺱ ﻋﻠﻴﻪ ﻜﻤﺎ ﻴﺼﻨﻊ ﺍﻟﻜﻭﻓﻴـﻭﻥ ،ﻭﻻ
ﻴﻌﺘﻤﺩ ﺇﻟﻰ ﺘﺄﻭﻴﻠﻪ ﻜﻤﺎ ﻴﺼﻨﻊ ﺍﻟﺒﺼﺭﻴﻭﻥ ﻜﺜﻴﺭﹰﺍ ﻭﻜﺎﻥ ﺭﺍﺌﺩﻩ ﺩﺍﺌﻤ ﹰﺎ ﺍﻟﺴﻤﺎﻉ ﻓﻬﻭ ﻻ ﻴـﺩﻟﻲ
ﺒﺤﻜﻡ ﺩﻭﻥ ﺴﻤﺎﻉ ﻴﺴﻨﺩﻩ ،ﻭﻜﺎﻥ ﻋﻘﻠﻪ ﺩﻗﻴﻘ ﹰﺎ ﻭﻟﻡ ﻴﺴﺘﻐﻠﻪ ﻓﻲ ﺘﻤﺜﻴل ﺁﺭﺍﺀ ﺍﻟـﺴﺎﻟﻔﻴﻥ ﻤـﻥ
ﺍﻟﻨﺤﺎﺓ ﻭﺍﺴﺘﻨﺒﺎﻁ ﺍﻵﺭﺍﺀ ﺍﻟﺠﺩﻴﺩﺓ ﻓﺤﺴﺏ ،ﺒل ﺍﺴﺘﻐﻠﻪ ﺃﻴﻀ ﹰﺎ ﻓﻲ ﺘﺤﺭﻴﺭ ﻤﺒﺎﺤـﺙ ﺍﻟﻨﺤـﻭ
ﻤﺼﻁﻠﺤﺎﺘﻪ ﻭﺘﺫﻟﻴل ﻤﺸﺎﻜﻠﻪ ﻭﺼﻌﺎﺒﻪ).(963
) (992ﺍﻟﺒﻐﺩﺍﺩﻱ – ﺍﻟﺨﺯﺍﻨﺔ ، 125/5ﻭﺍﺒﻥ ﻤﺎﻟﻙ – ﺸﺭﺡ ﻋﻤﺩﺓ ﺍﻟﺤﺎﻓﻅ – ﺹ 662ﻭﺍﺒﻥ ﺍﻷﻨﺒﺎﺭﻱ – ﺍﻹﻨﺼﺎﻑ ﻤﺴﺄﻟﺔ
* ، 466/2 65ﺫﻱ ﺍﻟﺠﻤﺎﺠﻡ ﻗﻴل ﺴﻤﻲ ﺒﺫﻟﻙ ﻟﻜﺜﺭﺓ ﺍﻟﻘﺘﻠﻰ ﻭﻗﻴل ﻏﻴﺭﻩ .
) (993ﺴﻭﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻵﻴﺔ .1
) (994ﺴﻭﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻵﻴﺔ .1
) (995ﺴﻭﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻵﻴﺔ .127
ﺍﻟﺜﺎﻨﻲ :ﺇﺫﺍ ﺴﻠﻤﻨﺎ ﺒﺄﻨﻪ ﻓﻲ ﻤﻭﻀﻊ ﺨﻔﺽ ،ﻓﻬﻭ ﺒﺎﻟﻌﻁﻑ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ ﻻ ﻋﻠـﻰ
ﺍﻟﻀﻤﻴﺭ ،ﺃﻱ" :ﻴﺴﺘﻔﺘﻭﻨﻙ ﻓﻲ ﺍﻟﻨﺴﺎﺀ ...ﻭﻤﺎ ﻴﺘﻠﻰ ﻋﻠﻴﻜﻡ".
ن
ن ِﻓ ﻲ ا ْﻟ ِﻌ ْﻠ ِﻢ ِﻣ ْﻨ ُﻬ ْﻢ وَا ْﻟ ُﻤ ْﺆ ِﻣ ُﻨ ﻮ َ
ﺳ ﺨُﻮ َ ل ﺠﻼﻟـﻪَ" :ﻟ ِﻜ ِ
ﻦ اﻟﺮﱠا ِ /3ﺍﺤﺘﺠﺎﺠﻬﻡ ﺒﻘﻭﻟﻪ ﺠـ ﱠ
)(996
،ﻻ ﺤﺠﺔ ﻟﻬـﻡ ﻓﻴـﻪ ﻤـﻥ ﻦ"...
ﻚ وَا ْﻟ ُﻤﻘِﻴﻤِﻴ َ
ﻦ َﻗ ْﺒِﻠ َ
ل ِﻣ ْ
ﻚ َوﻣَﺎ ُأ ْﻧ ِﺰ َ
ل ِإَﻟ ْﻴ َ
ن ِﺑﻤَﺎ ُأ ْﻧ ِﺰ َ
ُﻳ ْﺆ ِﻣﻨُﻮ َ
ﺠﻬﺘﻴﻥ ﻫﻤﺎ:
ﺍﻷﻭﻟﻲ :ﺇﻥ ﻗﻭﻟﻪ" :ﻭﺍﻟﻤﻘﻴﻤﻴﻥ" ﻓﻲ ﻤﻭﻀﻊ ﻨﺼﺏ ﻋﻠﻰ ﺍﻟﻤﺩﺡ ﻋﻠﻰ ﺘﻘﺩﻴﺭ :ﺃﻋﻨـﻲ
ﺍﻟﻤﻘﻴﻤﻴﻥ ،ﻻ ﻓﻲ ﻤﻭﻀﻊ ﺠﺭ ،ﻭﻤﻤﺎ ﻴﺅﻴﺩ ﺫﻟﻙ ﻗﻭل ﺍﻟﺤﺭﻨﻕ ﺒﻨﺕ ﻫﺎﻓﺎﻥ):(997
ﺴ ﻡ ﺍﻟﻌﺩﺍ ِﺓ ﻭﺁﻓ ِﺔ ﺍﻟﺠﺫ ِﺭ ﻥ ﻗﻭﻤﻲ ﺍﻟﻠﺫﻴﻥ ﻫ ﻡ
ﻻ ﻴﺒﻌﺩ
ﻭﺍﻟﻁﻴﺒﻴﻥ ﻤﻌﺎﻗ ﺩ ﺍﻷﺯ ِﺭ ﻙ
ل ﻤﻌـﺘ ِﺭ ِ
ﺍﻟﻨﺎﺯﻟﻭﻥ ﺒﻜـ ﱢ
ﺤﻴﺙ ﻨﺼﺏ "ﺍﻟﻁﻴﺒﻴﻥ" ﻋﻠﻰ ﺍﻟﻤﺩﺡ ،ﺃﻱ " :ﺃﻋﻨﻲ ﺍﻟﻁﻴﺒﻴﻥ" ﻭﻴﺭﻭﻱ" :ﻭﺍﻟﻁﻴﺒﻭﻥ"
ﺒﺎﻟﺭﻓﻊ ﻋﻠﻰ ﺍﻻﺴﺘﺌﻨﺎﻑ ،ﺃﻱ" :ﻭﻫﻡ ﺍﻟﻁﻴﺒﻭﻥ" ﻭﻏﻴﺭﻫﺎ ﻤﻥ ﺍﻟﺸﻭﺍﻫﺩ ﺍﻟﺘﻲ ﺫﻜﺭﻫﺎ.
ﺍﻟﺜﺎﻨﻴﺔ :ﺇﺫﺍ ﺴﻠﻤﻨﺎ ﺃﻨﻪ ﻓﻲ ﻤﻭﻀﻊ ﺠﺭ ،ﻓﻴﻜﻭﻥ ﺒﺎﻟﻌﻁﻑ ﻋﻠﻰ ﺍﺴﻡ ﺍﻟﻤﻭﺼﻭل "ﻤﺎ"
ﻓﻲ "ﺒﻤﺎ" ﻤﻥ ﻗﻭﻟﻪ" :ﺒﻤﺎ ﺃُﻨﺯل ﺇﻟﻴﻙ" ﻭﺍﻟﺘﻘﺩﻴﺭ" :ﺒﻤﺎ ﺃُﻨﺯل ﺇﻟﻴﻙ ...ﻭﺍﻟﻤﻘﻴﻤﻴﻥ ﺍﻟﺼﻼﺓ" .
ﻫﺫﺍ ،ﻭﻴﺫﻜﺭ ﺍﺒﻥ ﺍﻷﻨﺒﺎﺭﻱ ﺃﻨﻪ ﻗﺩ ﺭﻭِﻱ ﻋﻥ ﺍﻟﺴﻴﺩﺓ ﻋﺎﺌﺸﺔ-ﺭﻀﻲ ﺍﷲ ﻋﻨﻬـﺎ-
ﺃﻨﻬﺎ ﺴﺌﻠﺕ ﻋﻥ "ﻭﺍﻟﻤﻘﻴﻤﻴﻥ" ﻓﻘﺎﻟﺕ" :ﺨﻁﺄ ﻤﻥ ﺍﻟﻜﺘﺎﺏ" ،ﻭ ﺭﻭِﻱ ﻋﻥ ﺒﻌﺽ ﻭﻟﺩ ﻋﺜﻤـﺎﻥ
ﺃﻨﻪ ﺴﺌل ﻋﻨﻪ ،ﻓﻘﺎل :ﺇﻥ ﺍﻟﻜﺎﺘﺏ ﻗﻴل ﻟﻪ" :ﺍﻜﺘﺏ " :ﻭﺍﻟﻤﻘﻴﻤﻴﻥ" ﻓﻜﺘﺒﻬﺎ ﻜﻤﺎ ﻫﻲ ﺃﻱ :ﻜﻤﺎ
ﺃﻤﻠﻴﺕ ﻋﻠﻴﻪ ،ﻭﻜﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻴﻜﺘﺒﻬﺎ ﺒﺎﻟﻭﺍﻭ ﻜﻤﺎ ﻜﺘﺒﺕ ﻋﻠﻴﻪ.
ﺤ ﺮَا ِم")،(998
ﺠ ِﺪ ا ْﻟ َ
ﺴِ
ﻞ اﻟﱠﻠ ِﻪ َو ُآ ْﻔ ٌﺮ ِﺑ ِﻪ وَا ْﻟ َﻤ ْ
ﺳﺒِﻴ ِ
ﻦ َ
ﻋْ /4ﺍﺤﺘﺠﺎﺠﻬﻡ ﺒﻘﻭﻟﻪ ﺘﻌﺎﻟﻲَ " :و َ
ﺻ ﱞﺪ َ
ﻻ ﺤﺠﺔ ﻟﻬﻡ ﻓﻴﻪ ،ﺇﺫ ﺇﻥ "ﺍﻟﻤﺴﺠﺩ ﺍﻟﺤﺭﺍﻡ" ﻤﺠﺭﻭﺭ ﺒﺎﻟﻌﻁﻑ ﻋﻠﻰ "ﺴـﺒﻴل ﺍﷲ" ﻻ ﻋﻠـﻰ
ﺍﻟﻀﻤﻴﺭ ﺍﻟﻤﺨﻔﻭﺽ ﻓﻲ "ﺒﻪ" ،ﻭﺍﻟﺘﻘﺩﻴﺭ :ﺼﺩ ﻋﻥ ﺴﺒﻴل ﺍﷲ ﻭﻋﻥ ﺍﻟﻤﺴﺠﺩ ﺍﻟﺤﺭﺍﻡ .
ﺍﻟﺘﻌﺼﺏ ﺇﻟﻰ ﻓﺌﺔ ﺩﻭﻥ ﺍﻷﺨﺭﻯ ؛ ﻭﻟﺫﺍ ﻻﺒﺩ ﻤﻥ ﻤﻨﺎﻗﺸﺔ ﺭﺃﻱ ﺍﻟﺒﺼﺭﻴﻴﻥ ،ﺜﻡ ﺍﻟﻜﻭﻓﻴﻴﻥ
) (1045ﺍﻨﻅﺭ :ﺸﺭﺡ ﺸﺫﻭﺭ ﺍﻟﺫﻫﺏ ﺹ ، 310ﻭﺩ /ﻓﺨﺭ ﺍﻟﺩﻴﻥ ﺼﺎﻟﺢ ﺴﻠﻴﻤﺎﻥ ﻗﺩﺍﺭﺓ – ﻤﺴﺎﺌل ﺨﻼﻓﻴﺔ ﺒـﻴﻥ ﺍﻟﺨﻠﻴـل
ﻭﺴﻴﺒﻭﻴﻪ ﻁ1410 1ﻫـ1990-ﻡ ،ﺩﺍﺭ ﺍﻷﺼل ﻟﻠﻨﺸﺭ ﻭﺍﻟﺘﻭﺯﻴﻊ – ﺍﻷﺭﺩﻥ ﺹ.56
) (1046ﺸﺭﺡ ﺃﺒﻴﺎﺕ ﺴﻴﺒﻭﻴﻪ ﻻﺒﻥ ﺍﻟﺴﻴﺭﺍﻓﻲ .495/1
ﻭﻫﻭ ل
ﺴِ
ﺏ ﻜﺘﺎﺏ ﺒﺄﻴﺩﻱ ﺍﻟﻐ
)(1047ﻫﺫﺍ ﺍﻟﺒﻴﺕ ﻤﻥ ﺃﺭﺠﻭﺯﺓ ﻗﺎﻟﻬﺎ ﻴﻤﺩﺡ ﻴﺯﻴﺩ ﺒﻥ ﻤﻌﺎﻭﻴﺔ ﻭﺒﻌﺩﻩ:ﻋﻠﻰ ﺫﺭﻱ ﻗﻼﱠﻤﺔ ﺍﻟﻤﻬﺩل**ﺴﺒﻭ
ﻤﻥ ﻤﺠﻤﻭﻉ ﺃﺸﻌﺎﺭ ﺍﻟﻌﺭﺏ ،247/2ﻭﺍﻟﻜﺘﺎﺏ ،437/1ﻭﺸﺭﺡ ﺃﺒﻴﺎﺕ ﺴﻴﺒﻭﻴﻪ .495/1ﺍﻟﻤﺭﻤل :ﺍﻟﻤﻨـﺴﻭﺝ ،ﺍﻟﻘـﻼﻡ:
ت اﻟﻤﺮﻣ ِﻞ
ﺞ اﻟﻌﻨﻜﺒﻮ ِ
ﺴَ
ن َﻧ ْ
آﺄ ﱠ
ﻓﻘﺩ ﺠ ﺭ "ﺍﻟﻤﺭﻤل" ﻭﻫﻭ ﻤﺫﻜﺭ ﻟﻤﺠﺎﻭﺭﺘﻪ "ﺍﻟﻌﻨﻜﺒﻭﺕ" ﻭﻫﻲ ﻤﺅﻨﺜﺔ).(1048
ﻤﻨﺎﻗﺸﺔ ﺤﺠﺞ ﺍﻟﺨﻠﻴل:
ﻭﻗﻭل ﺍﻟﺨﻠﻴل ﻓﻲ ﺃﻥ ﺍﻻﺴﻡ ﺍﻟﻤﺠﺭﻭﺭ ﻋﻠﻰ ﺍﻟﺠﻭﺍﺭ ﻴﺠﺏ ﺃﻥ ﻴﻭﺍﻓﻕ ﺍﻻﺴﻡ ﺍﻟـﺫﻱ
ﻴﺠﺎﻭﺭﻩ ﻓﻲ ﻋﺩﺘﻪ ﻭﺘﺫﻜﻴﺭﻩ ﻭﺘﺄﻨﻴﺜﻪ ،ﻭﻤﻨﻪ ﻗﻭل ﺍﻤﺭﺉ ﺍﻟﻘﻴﺱ):(1049
س ﻓﻲ ﺑﺠﺎ ٍد
آﺒﻴﺮ أﻧﺎ ٍ ﻦ وﺑﻠﻪ
ن ﺑﺜﻴﺮًا ﻓﻲ ﻋﺮاﻧﻴ َ
آﺄ ﱠ
ﻞ
ﻣﺰ ﱠﻣ ٍ
ﻓﺨﻔﺽ "ﻤﺯﻤل" ﻤﻊ ﺃﻨﻪ ﻭﺼﻑ ﻟـ"ﻜﺒﻴﺭ" ﺍﻟﻤﺭﻓﻭﻉ ،ﻟﻤﺠﺎﻭﺭﺘﻪ ﻟﻘﻭﻟـﻪ "ﺒﺠـﺎﺩ"
ﺍﻟﻤﺨﻔﺽ.
ﻭﻴﻼﺤﻅ ﺃﻥ "ﻤﺯﻤل" ﻤﻔﺭﺩ ﻤﺫﻜﺭ ،ﻭﺒﺠﺎﺩ ﻤﻔﺭﺩ ﻤﺫﻜﺭ – ﺃﻴـﻀ ﹰﺎ – ﺇﺫﻥ ﻭﺍﻓـﻕ
ﺍﻟﻤﺠﺭﻭﺭ ﻋﻠﻰ ﺍﻟﺠﻭﺍﺭ "ﻤﺯﻤل" ﺍﻻﺴﻡ ﺍﻟﺫﻱ ﻴﺠﺎﻭﺭﻩ "ﺒﺠﺎﺩ" ﻓﻲ ﻋﺩﺘﻪ ﻭﺘﺫﻜﻴﺭﻩ ﻭﺘﺄﻨﻴﺜﻪ.
ﻤﻨﺎﻗﺸﺔ ﺤﺠﺞ ﺴﻴﺒﻭﻴﻪ:
ﻤﺎ ﺍﺤﺘﺞ ﺒﻪ ﺴﻴﺒﻭﻴﻪ ﻤﻥ ﻗﻭل ﺍﻟﻌﺠﺎﺝ:
ﺍﺴﻡ ﻨﺒﺎﺕ ،ﺍﻟﺫﺭﻱ :ﺍﻷﻋﺎﻟﻲ ،ﺍﻟﻤﻬﺩل :ﺍﻟﻤﺩﻟﻲ ،ﺍﻟﺴﺒﻭﺏ :ﺠﻤﻊ ﺴﺏ ﻭﻫﻭ ﺜﻭﺏ ﺃﺒﻴﺽ ،ﻫﺫﺍ ﺍﻟﺭﺠﺯ ﻭﻤﺎ ﻴﻠﻴـﻪ ﻓـﻲ
ﻭﺼﻑ ﻤﺎﺀ ﻭﺭﺩﻩ ﺍﻟﺸﺎﻋﺭ ﻓﺸﺒﻪ ﻤﺎ ﻨﺴﺠﺘﻪ ﺍﻟﻌﻨﻜﺒﻭﺕ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﻤﺎﺀ ﺒﺜﻭﺏ ﺭﻗﻴﻕ ﻤﻥ ﺍﻟﻜﺘﺎﻥ.
) (1048ﺍﻟﻜﺘﺎﺏ .437/1
) (1049ﺍﻟﺒﻴﺕ ﻓﻲ ﺩﻴﻭﺍﻨﻪ ﺹ ، 25ﻭﺍﻟﺭﻭﺍﻴﺔ ﻓﻴﻪ :ﻜﺄﻥ ﺃﺒﺎﻨﹰﺎ ﻓﻲ ﺃﻨﺎﻨﻴﻥ ﻭﺩﻗﺔ ،ﻭﺍﻨﻅﺭ :ﺍﻟﻤﻐﻨﻲ ﺹ 669ﻭﺍﻟﺨﺯﺍﻨـﺔ
، 327/2ﺒﺜﻴﺭ:ﺍﺴﻡ ﺠﺒل ،ﺍﻟﻌﺭﺍﻨﻴﻥ :ﻤﻔﺭﺩﻫﺎ ﻋﺭﻨﻴﻥ ،ﻭﻫﻭ ﻤﻘﺩﻡ ﺍﻷﻨﻑ .ﺍﻟﺒﺠﺎﺩ :ﺍﻟﻜﺴﺎﺀ ﺍﻟﻤﺨﻁ ،ﺸﺒﻪ ﻫﺫﺍ ﺍﻟﺠﺒل
ﺤﻴﻥ ﻨﺯل ﻋﻠﻴﻪ ﺍﻟﻤﻁﺭ ﻭﻋﻤﻪ ﺍﻟﺨﺼﺏ ﺒﺸﻴﺦ ﻀﻌﻴﻑ ﻓﻲ ﺜﻭﺏ ﻤﺨﻁﻁ .
) (1050ﻤﻌﺎﻨﻲ ﺍﻟﻘﺭﺁﻥ ،317/2ﻭﺃﻨﺸﺩ ﻋﻠﻰ ﺫﻟﻙ ﻗﻭل ﺍﻟﺸﺎﻋﺭ:ﻋﻠﻰ ﻫﻁﺎﻟﻬﻡ ﻤﻨﻬﻡ ﺒﻴﻭﺕ**ﻜﺄﻥ ﺍﻟﻌﻨﻜﺒﻭﺕ ﻫﻭ ﺇﺒﺘﻨﺎﻫﺎ
) (1051ﺍﻨﻅﺭ :ﺍﻟﻠﺴﺎﻥ ﻤﺎﺩﺓ )ﻋﻨﻜﺏ( ﻭﺃﻨﺸﺩ ﻋﻠﻰ ﺫﻟﻙ ﻗﻭل ﺃﺒﻲ ﺍﻟﻨﺠﻡ :ﻤﻤﺎ ﻴﺴﺩﻱ ﺍﻟﻌﻨﻜﺒﻭﺕ ﺇﺫﺍ ﺨﻼ .
ﺞ ﻟﻤﺫﻫﺏ ﺴﻴﺒﻭﻴﻪ ﺒﻘﻭل ﺍﻟﺸﺎﻋﺭ):(1052
ﻭﻫﻨﺎﻟﻙ ﻤﻥ ﺍﺤﺘ
أن ﻟﻴﺲ وﺻﻞ إذا ح ﺑﻠﱢﻎ ذوي اﻟﺰوﺟﺎت آﻠﱢﻬﻢ
ﻳﺎ ﺻﺎ ِ
اﻧﺤﻠﱠﺖ ﻋﺮا اﻟﺬﻧﺐ
ﻓﻘﺎل" :ﻜﻠﻬ ﻡ" ﻭﻫﻭ ﺠﻤﻊ ﻟﻤﺫﻜﺭ ﻤﺠﺭﻭﺭ ﻟﻤﺠﺎﻭﺭﺘﻪ "ﺍﻟﺯﻭﺠﺎﺕ" ،ﻭﻫﻭ ﺠﻤﻊ ﻤﺅﻨﺙ
ﺴﺎﻟﻡ ،ﻭﻫﺫﺍ ﺍﻟﻘﻭل ﻴﻤﻜﻥ ﻤﻨﺎﻗﺸﺘﻪ ﻓﻲ ﺍﻵﺘﻲ:
"ﻜﻠﻬ ﻡ" ﺘﻭﻜﻴﺩ ﻟﺫﻭﻱ ﻻ ﻟﻠﺯﻭﺠﺎﺕ ،ﻭﺇﻻ ﻟﻘـﺎل "ﻜﻠﻬـﻥ" ﻭﺫﻱ ﻤﻨـﺼﻭﺏ ﻋﻠـﻰ /1
ﺍﻟﻤﻔﻌﻭﻟﻴﺔ ،ﻭﻜﺎﻥ ﺤﻕ "ﻜﻠﻬﻡ" ﺍﻟﻨﺼﺏ ﻭﻟﻜﻨـﻪ ﺨﻔـﺽ ﻟﻤﺠﺎﻭﺭﺘـﻪ ﺍﻟﻤﺨﻔـﻭﺽ
"ﺍﻟﺯﻭﺠﺎﺕ".
ﻭﻴﺘﻀﺢ ﻤﻥ ﻫﺫﺍ :ﺃﻥ "ﺫﻭﻱ" ﻤﺫﻜﺭ ،ﻭ"ﻜﻠﻬﻡ" ﻤﺫﻜﺭ -ﺃﻴﻀ ﹰﺎ -ﻭﻫﺫﺍ ﻴﺭﺠﺢ ﻤـﺎ
ﺫﻫﺏ ﺇﻟﻴﻪ ﺍﻟﺨﻠﻴل .
ﺠﺭ
ﺕ ﻋﻠﻰ ﺍﻟﺠﻭﺍﺭ ،ﻭﻫﺫﺍ ﻴﺅﻜﺩ ﺍﻟﻘﻭل :ﺒﺄﻥ ﻤﺎ
ﺠ ﺭ ﹾ
ﺇﻥ "ﻜﻠﻬﻡ" ﺘﻭﻜﻴﺩ ﻟـ"ﺫﻭﻱ" ﻭ /2
ﻟﻤﺠﺎﻭﺭﺓ ﺍﻟﻤﺠﺭﻭﺭ ﻴﻜﻭﻥ ﻓﻲ ﺒﺎﺒﻲ ﺍﻟﻨﻌﺕ ﻭﺍﻟﺘﻭﻜﻴﺩ،ﻭﻗﻴل ﺒﺎﺏ ﻋﻁﻑ ﺍﻟﻨﺴﻕ.
ﺇﻥ ﻫﺫﺍ ﺍﻟﻘﻭل ﻭﻗﻊ ﻓﻲ ﺍﻟﺘﻭﻜﻴﺩ ،ﻭﻤﺎ ﺫﻜﺭﻩ ﺴﻴﺒﻭﻴﻪ ﻫﻭ ﻤﺎ ﺠﺭﻱ ﻨﻌﺘـ ﹰﺎ ،ﻓﺄﻤـﺎ /3
ﺍﻟﻨﻌﺕ ﻓﻔﻲ ﻗﻭﻟﻬﻡ" :ﻫﺫﺍ ﺠﺤﺭ ﻀﺏ ﺨﺭﺏ" ﺭﻭﻱ ﺒﺨﻔﺽ "ﺨـﺭﺏ" ﻟﻤﺠﺎﻭﺭﺘـﻪ
ﻟـ"ﺍﻟﻀﺏ" ،ﻭﺇﻨﻤﺎ ﻜﺎﻥ ﺤﻘﻪ ﺍﻟﺭﻓﻊ ﻷﻨﻪ ﺼﻔﺔ ﻟﻠﻤﺭﻓﻭﻉ ،ﻭﻫﻭ "ﺍﻟﺠﺤﺭ" ،ﻭﻋﻠﻰ
ﺍﻟﺭﻓﻊ ﺃﻜﺜﺭ ﺍﻟﻌﺭﺏ ﻭﺇﻟﻴﻙ ﻗﻭل ﺴﻴﺒﻭﻴﻪ" :ﻤﻤﺎ ﺠﺭﻱ ﻨﻌﺘ ﹰﺎ ﻋﻠﻰ ﻏﻴﺭ ﻭﺠﻪ ﺍﻟﻜـﻼﻡ:
ﺏ ﻓﺎﻟﻭﺠﻪ ﺍﻟﺭﻓﻊ،ﻭﻫﻭ ﻜﻼﻡ ﺃﻜﺜﺭ ﺍﻟﻌﺭﺏ ﻭﺃﻓـﺼﺤﻬﻡ ﻭﻫـﻭ
ﺏ ﺨﺭ ٍ
ﻫﺫﺍ ﺠﺤ ﺭ ﻀ ٍ
ﺍﻟﻘﻴﺎﺱ").(1053
ﻥ ﺍﻟﺠﺭ ﻋﻠﻰ ﺍﻟﺠﻭﺍﺭ ﻓﻲ ﺍﻟﻤﻌﻁﻭﻑ ﺃﻡ ﻻ ؟؟
ﻻ :ﺃﻴﺤﺴ
ﻭﺍﻵﻥ ﻨﻁﺭﺡ ﺴﺅﺍ ﹰ
ﺴﻨﺠﻴﺏ ﻋﻥ ﻫﺫﺍ ﺍﻟﺴﺅﺍل ﻤﻥ ﺨﻼل ﻤﻨﺎﻗﺸﺔ ﻫﺫﻩ ﺍﻵﻴﺔ ،ﻗﺎل ﺘﻌﺎﻟﻰِ" :إذَا ُﻗ ْﻤ ُﺘ ْﻢ ِإ َﻟ ﻰ
ﺟ َﻠ ُﻜ ْﻢ ِإ َﻟ ﻰ ﺳ ُﻜ ْﻢ َوَأ ْر ُ
ﺴﺤُﻮا ِﺑ ُﺮؤُو ِ
ﻖ وَا ْﻣ َ
ﺟ ﻮ َه ُﻜ ْﻢ َوَأ ْﻳ ِﺪ َﻳ ُﻜ ْﻢ ِإ َﻟ ﻰ ا ْﻟ َﻤﺮَا ِﻓ ِ
ﺴﻠُﻮا ُو ُ
ﻏ ِ
اﻟ ﺼﱠﻼ ِة ﻓَﺎ ْ
) (1052ﻫﺫﺍ ﺍﻟﺒﻴﺕ ﻻﺒﻲ ﺍﻟﻐﺭﻴﺏ ﺍﻹﻋﺭﺍﺒﻲ ﻜﻤﺎ ﻓﻲ ﺍﻟﺨﺯﺍﻨﺔ ، 325/2ﻭﻫﻭ ﻓﻲ ﺍﻟﻤﻐﻨﻲ ﺹ ، 895ﻭﺸـﺭﺡ ﺸـﺫﻭﺭ
ﺍﻟﺫﻫﺏ ﺹ 331ﺒﺩﻭﻥ ﻨﺴﺒﺔ .
) (1053ﺍﻟﻜﺘﺎﺏ .436/1
)(1055
.ﻗﺭﺃ ﻨﺎﻓﻊ ﻭﺍﻟـﺸﺎﻤﻲ ا ْﻟ َﻜ ْﻌ َﺒ ﻴْﻦ") .(1054ﻓﻲ ﺍﻵﻴﺔ ﻗﺭﺍﺀﺘﺎﻥ" :ﻭﺃﺭﺠﻠﹶﻜﻡ" ﻭ"ﻭﺃﺭﺠﻠِﻜﻡ"
ﻭﺍﻟﻜﺴﺎﺌﻲ ﻭﻴﻌﻘﻭﺏ" :ﻭﺃﺭﺠﻠﻜﻡ" ﺒﺎﻟﻨﺼﺏ ﻭﺭﻭﺍﻫﺎ ﺤﻔﺹ – ﻋﻁﻔ ﹰﺎ ﻋﻠـﻰ "ﻭﺠـﻭﻫﻜﻡ" ،
ﻓﺠﻤﻠﺔ "ﻭﺍﻤﺴﺤﻭﺍ ﺒﺭﺅﻭﺴﻜﻡ" ﻤﻌﺘﺭﻀﺔ ﺒﻴﻥ ﺍﻟﻤﻌﻁﻭﻑ ﻭﺍﻟﻤﻌﻁﻭﻑ ﻋﻠﻴﻪ).(1056
ﻭﻗﺭﺃ ﺍﻟﺒﺎﻗﻭﻥ" :ﻭﺃﺭﺠﻠِﻜﻡ" ﺒﺎﻟﺠﺭ ﻋﻠﻰ ﺍﻟﻤﺠﺎﻭﺭﺓ ،ﻟﻤﺠﺎﻭﺭﺘﻪ ﻟﻠﻤﺨﻔـﻭﺽ ﻭﻫـﻭ
"ﺍﻟﺭﺅﻭﺱ" .
ﻭﺭﺩﺕ ﻫﺫﻩ ﺍﻵﻴﺔ ﻋﻨﺩ ﺍﻟﺤﺩﻴﺙ ﻋﻥ ﺍﻟﻤﺠﺭﻭﺭ ﻋﻠﻰ ﺍﻟﺠـﻭﺍﺭ ﻓـﻲ ﺍﻟﻤﻌﻁـﻭﻑ ،
ﻭﺠﺎﺀ :ﻭﺃﻤﺎ ﺍﻟﻤﻌﻁﻭﻑ ﻜﻘﻭﻟﻪ ﺘﻌﺎﻟﻰ" :ﺇﺫﺍ ﻗﻤﺘﻡ "...ﻓﻲ ﻗﺭﺍﺀﺓ ﻤﻥ ﺠﺭ ﺍﻷﺭﺠل ﻟﻤﺠﺎﻭﺭﺘﻪ
ﻟﻠﻤﺨﻔﻭﺽ ﻭﻫﻭ "ﺍﻟﺭﺅﻭﺱ" ﻭﺇﻨﻤﺎ ﻜﺎﻥ ﺤﻘﻪ ﺍﻟﻨﺼﺏ ،ﻜﻤﺎ ﻫﻭ ﻓﻲ ﻗﺭﺍﺀﺓ ﺠﻤﺎﻋﺔ ﺁﺨﺭﻴﻥ
،ﻭﻫﻭ ﻤﻨﺼﻭﺏ ﺒﺎﻟﻌﻁﻑ ﻋﻠﻰ ﺍﻟﻭﺠﻭﻩ ﻭﺍﻷﻴﺩﻱ ،ﻭﻫﺫﺍ ﻗﻭل ﺠﻤﺎﻋﺔ ﻤـﻥ ﺍﻟﻤﻔـﺴﺭﻴﻥ
)(1057
ﻭﺨﺎﻟﻔﻬﻡ ﻓﻲ ﺫﻟﻙ ﺍﻟﻤﺤﻘﻘﻭﻥ ،ﻭﺭﺃﻭﺍ ﺃﻥ ﺍﻟﺨﻔﺽ ﻋﻠﻰ ﺍﻟﺠﻭﺍﺭ ﻻ ﻴﺤـﺴﻥ ﻭﺍﻟﻔﻘﻬﺎﺀ
ﻓﻲ ﺍﻟﻤﻌﻁﻭﻑ ؛ ﻷﻥ ﺤﺭﻑ ﺍﻟﻌﻁﻑ ﺤﺎﺠﺯ ﺒﻴﻥ ﺍﻻﺴﻤﻴﻥ ﻭﻤﺒﻁل ﻟﻠﻤﺠﺎﻭﺭﺓ .
ﻭﻓﻲ ﺍﻟﻘﻴﺎﺱ ﻻ ﻴﻤﺘﻨﻊ ﺍﻟﺨﻔﺽ ﻋﻠﻰ ﺍﻟﺠﻭﺍﺭ ﻓﻲ ﻋﻁﻑ ﺍﻟﺒﻴﺎﻥ ؛ ﻷﻨـﻪ ﻜﺎﻟﻨﻌـﺕ
ﻭﺍﻟﺘﻭﻜﻴﺩ ﻓﻲ ﻤﺠﺎﻭﺭﺓ ﺍﻟﻤﺘﺒﻭﻉ ،ﻭﻴﻨﺒﻐﻲ ﺍﻤﺘﻨﺎﻋﻪ ﻓﻲ ﺍﻟﺒﺩل ؛ ﻷﻨﻪ ﻓﻲ ﺍﻟﺘﻘﺩﻴﺭ ﻤﻥ ﺠﻤﻠـﺔ
ﺃﺨﺭﻯ ،ﻓﻬﻭ ﻤﺤﺠﻭﺯ ﺘﻘﺩﻴﺭﹰﺍ ،ﻭﺭﺃﻱ ﻫﺅﻻﺀ ﺃﻥ ﺍﻟﺨﻔﺽ ﻓﻲ ﺍﻵﻴﺔ ﺇﻨﻤﺎ ﻫـﻭ ﺒـﺎﻟﻌﻁﻑ
ﻋﻠﻰ ﻟﻔﻅ "ﺍﻟﺭﺅﻭﺱ" ،ﻭﻟﻜﻥ ﺍﻷﺭﺠل ﻤﻐﺴﻭﻟﺔ ﻻ ﻤﻤﺴﻭﺤﺔ ،ﻓﻜﺎﻥ ﺠﻭﺍﺒﻬﻡ ﻋﻠـﻰ ﺫﻟـﻙ
ﺒﻭﺠﻬﻴﻥ ،ﻫﻤﺎ:
ل ،ﻗﺎل ﺃﺒﻭ ﻋﻠﻰ :ﺤﻜﻲ ﻟﻨﺎ ﻤﻥ ﻻ ﻴﺘﱠﻬﻡ ﺃﻥ ﺃﺒﺎ
ﺴُ
ﺍﻷﻭل :ﺇﻥ ﺍﻟﻤﺴﺢ – ﻫﻨﺎ – ﺍﻟﻐ
ﺕ ﺍﻟﺭﺠﻼﻥ ﻤﻥ ﺒﻴـﺕ
ﺼ ِ
ﺨ
ﺢ ﺨﻔﻴﻑ ﺍﻟﻐﺴل ،ﻴﻘﺎل :ﻤﺴﺤﺕ ﻟﻠﺼﻼﺓ ،ﻭ ﹸ
ﺯﻴﺩ ﻗﺎل :ﺍﻟﻤﺴ
ﺴﺎﺌﺭ ﺍﻟﻤﻐﺴﻭﻻﺕ ﺒﺎﺴﻡ ﺍﻟﻤﺴﺢ ﻟﻴﻘﺘﺼﺩ ﻓﻲ ﺼﺏ ﺍﻟﻤﺎﺀ ﻋﻠﻴﻬﻤﺎ ؛ ﺇﺫ ﻜﺎﻨﺘﺎ ﻤﻅﱠﻨ ﹰﺔ ﻟﻺﺴﺭﺍﻑ
.
) (1074ﺍﻟﺒﻴﺕ ﻻﻤﺭﺉ ﺍﻟﻘﻴﺱ ﺍﻨﻅﺭ ﺩﻴﻭﺍﻨﻪ ﺸﺎﻫﺩ " ، "112ﻭﺍﻨﻅﺭ :ﺍﻟﺸﺎﻓﻴﺔ ﺹ 156ﻭﺍﻟﻤﻐﻨﻲ ، 221/1ﻭﻗﺩ ﻭﺭﺩ :ﻟﻬﺎ
ﻤ ﹾﺘﻨﹶﺘﺎﻥ .
ﻭﻗﺩ ﻋﺭﺽ ﻟﻬﺫﺍ ﺍﻟﺸﺎﻫﺩ ﺍﺒﻥ ﻴﻌﻴﺵ ﻓﻲ "ﺸﺭﺡ ﺍﻟﻤﻔﺼل" ﻗﺴﻡ ﺍﻟﺤﺭﻭﻑ ﻤﺒﺤﺙ ﺘﺎﺀ
ﺍﻟﺘﺄﻨﻴﺙ ﺍﻟﺴﺎﻜﻨﺔ ،ﻭﺍﺒﻥ ﻫﺸﺎﻡ ﻓﻲ ﺍﻟﻤﻐﻨﻲ ﺍﻟﺒﺎﺏ ﺍﻷﻭل ﻤﺒﺤﺙ "ﻜل" ،ﻭﻗﺩ ﺍﺴﺘﺸﻬﺩ ﺒﺎﻟﺒﻴﺕ
ﺍﻟﺭﻀﻲ ﻓﻲ ﺸﺭﺡ ﺍﻟﻜﺎﻓﻴﺔ ،ﻤﺒﺤﺙ ﺍﻟﺘﻘﺎﺀ ﺍﻟﺴﺎﻜﻨﻴﻥ ﻋﻠﻰ ﻨﻤﻁ ﺭﺃﻱ ﺍﻟﻜﺴﺎﺌﻲ.
ﻫﺫﺍ ﺍﻟﺒﻴﺕ ﺍﻟﺫﻱ ﺤﺩﺙ ﻓﻴﻪ ﺨﻼﻑ ﺒﻴﻥ ﺍﻟﺴﺎﺒﻘﻴﻥ – ﻭﻫﻭ ﺨﻼﻑ ﻤـﺸﻬﻭﺭ ﻤﺘﻌـﺎﻟﻡ
ﺘﻨﺎﻗﻠﺘﻪ ﻜﺜﻴﺭ ﻤﻥ ﺍﻟﻜﺘﺏ ﻤﺅﺨﺭﹰﺍ – ﻨﺠﺩ ﻓﻴﻪ ﻤﻨﺎﻅﺭﺓ ﻤﺸﻬﻭﺭﺓ ﺒﻴﻥ ﺜﻌﻠﺏ ﻭﺍﻟﻤﺒﺭﺩ ،ﻓﻘﺩ ﻗﺎل
ﺃﺒﻭﺒﻜﺭ ﺍﻟﺯﺒﻴﺩﻱ ﻓﻲ ﻁﺒﻘﺎﺕ ﺍﻟﻨﺤﻭﻴﻴﻥ) :(1075ﻗﺎل ﺃﺒﻭ ﻋﻤﺭﻭ ﺍﻟﺯﺍﻫﺭ ﻗـﺎل ﻟـﻲ ﺜﻌﻠـﺏ:
ﺕ ﻴﻭﻤ ﹰﺎ ﻋﻠﻰ ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﻁﺎﻫﺭ ﻭﻋﻨﺩﻩ ﺃﺒﻭ ﺍﻟﻌﺒـﺎﺱ ﻤﺤﻤـﺩ ﺒـﻥ ﻴﺯﻴـﺩ
ﺩﺨﻠ ﹸ
ﺕ ﻗﺎل ﻟﻲ ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩ ﺍﷲ :ﻤﺎ ﺘﻘﻭل ﻓﻲ ﺒﻴﺕ ﺍﻤﺭﺉ ﺍﻟﻘﻴﺱ:
ﻭﺠﻤﺎﻋﺔ ﻜﺘﺎﺒﻪ ،ﻓﻠﻤﺎ ﻗﻌﺩ ﹸ
ﺐ ﻋﻠﻰ ﺳﺎﻋﺪﻳﻪ اﻟﻨﻤ ُﺮ
اآ ﱠ ﻟﻪ ﻣﺘﻨﺘﺎن ﺧﻈﺘﺎ* آﻤﺎ
ﺕ :ﺍﻟﻐﺭﻴﺏ ﺃﻨﻪ ﻴﻘﺎل" :ﺨﻅﺘﺎ" ﺇﺫﺍ ﻜﺎﻥ ﺼﻠﺒ ﹰﺎ ﻤﻜﺘﻨﺯﺍﹰ ،ﻭﻭﺼﻑ ﻓﺭﺴ ﹰﺎ.
ﻗﺎل :ﻓﻘﻠ ﹸ
ﺏ ﻋﻠﻰ ﺴﺎﻋﺩﻴﻪ ﺍﻟﻨﻤﺭ ،ﺃﻱ ﻓﻲ ﺼﻼﺒﺔ ﺴﺎﻋﺩﻱ ﺍﻟﻨﻤﺭ ﺇﺫﺍ ﺍﻋﺘﻤﺩ
ﻭﻗﻭﻟﻪ" :ﻜﻤﺎ ﺃﻜ
ﻋﻠﻰ ﻴﺩﻴﻪ ،ﻭﺍﻟﻤﺘﻥ :ﺍﻟﻁﺭﻴﻘﺔ ﺍﻟﻤﻤﺘﺩﺓ ﻋﻥ ﻴﻤﻴﻥ ﺍﻟﺼﻠﺏ ﻭﻋﻥ ﺸﻤﺎﻟﻪ ﻭﻤـﺎ ﻓﻴـﻪ ﻤـﻥ
ﺍﻟﻐﺭﻴﺏ :ﺃﻨﻪ "ﺨﻅﺘﺎ" ﻓﻠﻤﺎ ﺃﻥ ﺘﺤﺭﻜﺕ ﺍﻟﺘﺎﺀ ﺃﻋﺎﺩ ﺍﻷﻟﻑ ﻤﻥ ﺃﺠل ﺍﻟﺤﺭﻜﺔ ﻭﺍﻟﻔﺘﺤﺔ.
ﻗﺎل :ﻓﺄﻗﺒل ﺒﻭﺠﻬﻪ ﻋﻠﻲ ﻤﺤﻤﺩ ﺒﻥ ﻴﺯﻴﺩ ،ﻓﻘﺎل ﻟﻪ :ﺃﻋﺯ ﺍﷲ ﺍﻷﻤﻴﺭ ،ﺇﻨﻤـﺎ ﺃﺭﺍﺩ
ﻓﻲ "ﺨﻅﺘﺎ" ﺍﻹﻀﺎﻓﺔ ،ﺃﻀﺎﻑ "ﺨﻅﺘﺎ" ﺇﻟﻰ "ﻜﻤﺎ" ﻓﻘﻠﺕ ﻟﻪ :ﻤﺎ ﻗﺎل ﻫﺫﺍ ﺃﺤ ﺩ !! ،ﻓﻘـﺎل
ﻤﺤﻤﺩ ﺒﻥ ﻴﺯﻴﺩ :ﺒﻠﻲ ﺴﻴﺒﻭﻴﻪ ﻴﻘﻭل ،ﻓﻘﻠﺕ ﻟﻤﺤﻤﺩ ﺒﻥ ﻴﺯﻴﺩ :ﻻ ﻭﺍﷲ ،ﻤـﺎ ﻗـﺎل ﻫـﺫﺍ
ﺴﻴﺒﻭﻴﻪ ﻗﻁ ،ﻭﻫﺫﺍ ﻜﺘﺎﺒﻪ ﻓﻠﻴﺤﻀﺭ ،ﺜﻡ ﻗﻠﺕ :ﻭﻤﺎ ﺤﺎﺠﺘﻨﺎ ﺇﻟﻰ ﻜﺘﺎﺏ ﺴﻴﺒﻭﻴﻪ ؟؟ ﺃﻴﻘﺎل:
ﻤﺭﺭﺕ ﺒﺎﻟﺯﻴﺩﻴﻥ ﻅﺭﻴﻔﻲ ﻋﻤﺭﻭ ﻓﻴﻀﺎﻑ ﻨﻌﺕ ﺍﻟﺸﻲﺀ ﺇﻟﻰ ﻏﻴﺭﻩ؟؟
ﻓﻘﺎل ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩ ﺍﷲ – ﺒﺼﺤﺔ ﻁﺒﻌﺔ – ﻻ ﻭﺍﷲ ،ﻤﺎ ﻴﻘﺎل ﻫﺫﺍ ﻭﻨﻅـﺭ ﺇﻟـﻰ
ﻤﺤﻤﺩ ﺒﻥ ﻴﺯﻴﺩ ﻓﺄﻤﺴﻙ ﻭﻟﻡ ﻴﻘل ﺸﻴﺌ ﹰﺎ ﻭﻗﻤﺕ ﻭﻨﻬﺽ ﺍﻟﻤﺠﻠﺱ .
ﻓﺤﺔ
ﺳﻮرة اﻟﻔﺎﺗﺤﺔ
266 1 ﻥ(
ﺏ ﺍ ﹾﻟﻌﺎﹶﻟﻤِﻴ
ﺤ ﻤ ﺩ ِﻟﱠﻠ ِﻪ ﺭ
) ﺍ ﹾﻟ
ﺳﻮرة اﻟﺒﻘﺮة
177 19 ﺕ(
ﻕ ﺤ ﹶﺫﺭ ﺍ ﹾﻟ ﻤ ﻭ ِ
ﻋِ
ﺼﻭﺍ ِ
ﻥ ﺍﻟ
ﻥ َﺃﺼﺎ ِﺒ ﻌ ﻬ ﻡ ﻓِﻲ ﺁﺫﹶﺍ ِﻨ ِﻬ ﻡ ِﻤ
ﺠ ﻌﻠﹸﻭ
َ(
102 65 ﺕ(
ﺴ ﺒ ِ
ﻋ ﹶﺘ ﺩﻭﺍ ِﻤ ﹾﻨ ﹸﻜ ﻡ ﻓِﻲ ﺍﻟ
ﻥﺍ
ﻋِﻠ ﻤ ﹸﺘ ﻡ ﺍﱠﻟﺫِﻴ
)ﻭﹶﻟ ﹶﻘ ﺩ
84 93 ل ِﺒ ﹸﻜ ﹾﻔ ِﺭ ِﻫ ﻡ …(
ﺠَﺸ ِﺭﺒﻭﺍ ﻓِﻲ ﹸﻗﻠﹸﻭ ِﺒ ِﻬ ﻡ ﺍ ﹾﻟ ِﻌ
)… ﻭُﺃ ﹾ
180 97 ل ﹶﻓِﺈﻨﱠ ﻪ ﹶﻨ ﺯﹶﻟ ﻪ…(
ﺠ ﺒﺭِﻴ َ
ﻋ ﺩ ﻭﹰﺍ ِﻟ ِ
ﻥ
ﻥ ﻜﹶﺎ
ل ﻤ
) ﹸﻗ ْ
144 149 ﺨ ﺭﺠﺕ…(
ﺙ ﹶ
ﺤ ﻴ ﹸ
ﻥ
) ﻭ ِﻤ
187 197 ل…(
ﺠﺩﺍ َ
ﻕ ﻭﻻ ِ
ﺙ ﻭﻻ ﹸﻓﺴﻭ ﹶ
)… ﻓﹶﻼ ﺭ ﹶﻓ ﹶ
180 211 ل …(
ل ﺒﻨِﻲ ِﺇﺴﺭﺍﺌﻴ َ
ﺴْ)
270 ،104 214 ل …(
ل ﺍﻟ ﺭﺴﻭ ُ
ﺤﺘﱠﻰ ﻴﻘﹸﻭ َ
)… ﻭ ﺯ ﹾﻟ ِﺯﻟﹸﻭﺍ
238 ،235 217 ﺤﺭﺍ ِﻡ …(
ﺠ ِﺩ ﺍ ﹾﻟ
ﺴِ
ل ﺍﻟﱠﻠ ِﻪ ﻭ ﹸﻜ ﹾﻔ ﺭ ِﺒ ِﻪ ﻭﺍ ﹾﻟ ﻤ
ﺴﺒِﻴ ِ
ﻥ
ﻋﺼ ﺩ
)… ﻭ
229 ﺤﺩﻭ ﺩ ﺍﻟﱠﻠ ِﻪ …(
ﻥ ﻴﺨﹶﺎﻓﹶﺎ َﺃﻟﱠﺎ ﻴﻘِﻴﻤﺎ
)… ِﺇﻟﱠﺎ َﺃ
86 255 ﻋ ﹾﻨ ﺩ ﻩ ِﺇﻟﱠﺎ ِﺒِﺈ ﹾﺫ ِﻨ ِﻪ…(
ﺸ ﹶﻔ ﻊ ِ
ﻥ ﺫﹶﺍ ﺍﱠﻟﺫِﻱ ﻴ ﹾ
)… ﻤ
ﺴﻭﺭﺓ ﺁل ﻋﻤﺭﺍﻥ
87 7 ﻥ ﺁ ﻤﻨﱠﺎ ﺒِﻪ…(
ﻥ ﻓِﻲ ﺍ ﹾﻟ ِﻌ ﹾﻠ ِﻡ ﻴﻘﹸﻭﻟﹸﻭ
ﺴﺨﹸﻭ
)… ﻭﻤﺎ ﻴ ﻌﹶﻠ ﻡ ﹶﺘ ْﺄﻭِﻴﹶﻠ ﻪ ِﺇﻟﱠﺎ ﺍﻟﻠﱠ ﻪ ﻭﺍﻟﺭﺍ ِ
226 13 ﻥ ﹶﻟ ﹸﻜ ﻡ ﺁ ﻴ ﹲﺔ ﻓِﻲ ﻓِ َﺌ ﹶﺘ ﻴﻥِ…(
) ﹶﻗ ﺩ ﻜﹶﺎ
104 142 ﻥ(
ﻥ ﺠﺎ ﻫﺩﻭﺍ ِﻤ ﹾﻨ ﹸﻜ ﻡ ﻭﻴ ﻌﹶﻠﻡ ﺍﻟﺼﺎ ِﺒﺭِﻴ
)… ﻭﹶﻟﻤﺎ ﻴ ﻌﹶﻠﻡِ ﺍﻟﱠﻠ ﻪ ﺍﱠﻟﺫِﻴ
226 166 ﻥ…(
ﺠ ﻤﻌﺎ ِ
)… ﻴ ﻭ ﻡ ﺍ ﹾﻟ ﹶﺘﻘﹶﻰ ﺍ ﹾﻟ
267 179 ﺏ…(
ﻋﻠﹶﻰ ﺍ ﹾﻟ ﹶﻐ ﻴ ِ
ﻁِﻠ ﻌ ﹸﻜ ﻡ
ﻥ ﺍﻟﱠﻠ ﻪ ِﻟ ﻴ ﹾ
)… ﻭﻤﺎ ﻜﹶﺎ
ﺴﻭﺭﺓ ﺍﻟﻨﺴﺎﺀ
،113 ،61 1 ﻋﹶﻠ ﻴ ﹸﻜ ﻡ ﺭﻗِﻴﺒ ﹰﺎ(
ﻥ
ﻥ ﺍﻟﱠﻠ ﻪ ﻜﹶﺎ
)…ﻭﺍ ﱠﺘﻘﹸﻭﺍ ﺍﻟﱠﻠ ﻪ ﺍﱠﻟﺫِﻱ ﹶﺘﺴﺎ ﺀﻟﹸﻭﻥِ ﺒ ِﻪ ﻭﺍ ﹾﻟَﺄ ﺭﺤﺎ ﻡ ِﺇ
،235
241 ،237
177 4 ﻲﺀٍ ِﻤ ﹾﻨ ﻪ ﹶﻨﻔﹾﺴﹰﺎ …(
ﺸ
ﻥ ﹶ
ﻋﻥ ﹶﻟ ﹸﻜ ﻡ
ﻁ ﺒ
ﻥ ِ
)… ﹶﻓِﺈ
162 24 ﻋﹶﻠ ﻴ ﹸﻜ ﻡ …(
ﺏ ﺍﻟﱠﻠ ِﻪ
)… ِﻜﺘﹶﺎ
25 53 ﺱ ﹶﻨﻘِﻴﺭﹰﺍ(
ﻥ ﺍﻟﻨﱠﺎ
)… ﹶﻓﺈِﺫﹰﺍ ﻻ ﻴ ْﺅﺘﹸﻭ
85 79-78 ﺤﺩِﻴﺜﹰﺎ * ﻤﺎ
ﻥ
ل ﻫﺅُﻻ ِﺀ ﺍ ﹾﻟ ﹶﻘ ﻭ ِﻡ ﻻ ﻴﻜﹶﺎﺩﻭﻥ ﻴ ﹾﻔ ﹶﻘﻬﻭ
ﻋ ﹾﻨ ِﺩ ﺍﻟﱠﻠ ِﻪ ﹶﻓﻤﺎ ِ
ﻥ ِ
ل ِﻤ
)…ﻗﹸل ﹸﻜ ﱞ
ﻥ ﹶﻨ ﹾﻔﺴِﻙ(…
ﻥ ﺴ ﻴ َﺌﺔٍ ﹶﻓ ِﻤ
ﻙ ِﻤ
ﻥ ﺤﺴ ﹶﻨﺔٍ ﹶﻓﻤِﻥ ﺍﻟﱠﻠ ِﻪ ﻭﻤﺎ َﺃﺼﺎ ﺒ
ﻙ ِﻤ
َﺃﺼﺎ ﺒ
82 48 ﻥ ﻴﺸﹶﺎ ﺀ …(
ﻥ ﹶﺫﻟِﻙِ ﻟ ﻤ
ﻙ ِﺒ ِﻪ ﻭ ﻴ ﹾﻐ ِﻔ ﺭ ﻤﺎ ﺩﻭ
ﺸ ﺭ
ﻥ ﻴ ﹾ
ﻥ ﺍﻟﱠﻠ ﻪ ﻻ ﻴ ﹾﻐ ِﻔ ﺭ َﺃ
)ِﺇ
113 90 ﺼﺩﻭ ﺭ ﻫ ﻡ…(
ﺕ
ﺼ ﺭ ﹾ
ﺤ ِ
)… َﺃ ﻭ ﺠﺎﺀﻭ ﹸﻜ ﻡ
237 ،235 127 ﻋﹶﻠ ﻴ ﹸﻜ ﻡ…(
ﻥ ﻭﻤﺎ ﻴ ﹾﺘﻠﹶﻰ
ل ﺍﻟﱠﻠ ﻪ ﻴ ﹾﻔﺘِﻴ ﹸﻜ ﻡ ﻓِﻴ ِﻬ
ﻙ ﻓِﻲ ﺍﻟ ﱢﻨﺴﺎ ِﺀ ﹸﻗ ِ
ﺴ ﹶﺘ ﹾﻔﺘﹸﻭ ﹶﻨ
) ﻭ ﻴ
267 137 ﻥ ﺍﻟﱠﻠ ﻪ ِﻟ ﻴ ﹾﻐ ِﻔ ﺭ ﹶﻟ ﻬ ﻡ…(
)… ﹶﻟ ﻡ ﻴ ﹸﻜ ِ
،235 162 ﻙ ﻭﻤـﺎ
ل ِﺇﹶﻟﻴـ
ﻥ ِﺒﻤﺎ ُﺃ ﹾﻨﺯِ َ
ﻥ ﻴ ْﺅ ِﻤﻨﹸﻭ
ﻥ ﻓِﻲ ﺍ ﹾﻟ ِﻌ ﹾﻠ ِﻡ ِﻤ ﹾﻨ ﻬ ﻡ ﻭﺍ ﹾﻟ ﻤ ْﺅ ِﻤﻨﹸﻭ
ﺴﺨﹸﻭ
)ﹶﻟﻜِﻥِ ﺍﻟﺭﺍ ِ
243 ،237 ﻥ ﺍﻟ ﺯﻜﹶﺎ ﹶﺓ…(
ﻥ ﺍﻟﺼﻼ ﹶﺓ ﻭﺍ ﹾﻟ ﻤ ْﺅﺘﹸﻭ
ﻥ ﹶﻗ ﺒﻠِﻙ ﻭﺍ ﹾﻟ ﻤﻘِﻴﻤِﻴ
ل ِﻤ
ُﺃ ﹾﻨﺯِ َ
ﺴﻭﺭﺓ ﺍﻟﻤﺎﺌﺩﺓ
253 6 ﺴﺤﻭﺍ
ﻕ ﻭﺍﻤـ
ﺴﻠﹸﻭﺍ ﻭﺠﻭ ﻫ ﹸﻜ ﻡ ﻭَﺃ ﻴﺩِﻴ ﹸﻜ ﻡ ِﺇﻟﹶﻰ ﺍ ﹾﻟ ﻤﺭﺍﻓِـ ِ
ﻏِ
)…ِﺇﺫﹶﺍ ﹸﻗ ﻤ ﹸﺘ ﻡ ِﺇﻟﹶﻰ ﺍﻟﺼﻼ ِﺓ ﻓﹶﺎ ﹾ
ﻥ…(
ﺠﹶﻠ ﹸﻜ ﻡ ِﺇﻟﹶﻰ ﺍ ﹾﻟ ﹶﻜ ﻌ ﺒ ﻴ ِ
ﺴ ﹸﻜ ﻡ ﻭَﺃ ﺭ
ِﺒ ﺭﺅُﻭ ِ
142 ،25 38 ﻕ ﻭﺍﻟﺴﺎ ِﺭ ﹶﻗ ﹸﺔ…(
)ﻭﺍﻟﺴﺎ ِﺭ ﹸ
7 50 ﻥ…(
ﺤ ﹾﻜﻡ ﺍ ﹾﻟﺠﺎ ِﻫِﻠ ﻴ ِﺔ ﻴ ﺒﻐﹸﻭ
)َﺃ ﹶﻓ
243 69 ﻥ ﻫﺎﺩﻭﺍ ﻭﺍﻟﺼﺎ ِﺒﺌُﻭﻥ…(
ﻥ ﺁ ﻤﻨﹸﻭﺍ ﻭﺍﱠﻟﺫِﻴ
ﻥ ﺍﱠﻟﺫِﻴ
)ِﺇ
ﺴﻭﺭﺓ ﺍﻷﻨﻌﺎﻡ
142 27 ﻥ(
ﻥ ﺍ ﹾﻟ ﻤ ْﺅ ِﻤﻨِﻴ
ﻥ ِﻤ
ﺕ ﺭ ﺒﻨﹶﺎ ﻭ ﹶﻨﻜﹸﻭ
)…ﻴﺎ ﹶﻟ ﻴ ﹶﺘﻨﹶﺎ ﹸﻨ ﺭﺩ ﻭﻻ ﹸﻨ ﹶﻜ ﱢﺫﺏ ﺒِﺂﻴﺎ ِ
61 34 ﻥ(
ﺴﻠِﻴ
ﻥ ﹶﻨﺒﺄِ ﺍ ﹾﻟ ﻤ ﺭ
ﻙ ِﻤ
)…ﻭﹶﻟ ﹶﻘ ﺩ ﺠﺎ ﺀ
22 137 ﺸ ﺭﻜﹶﺎ ُﺅﻫﻡ…(
ل َﺃﻭﻻ ِﺩ ِﻫ ﻡ ﹸ
ﻥ ﹶﻗ ﹾﺘ َ
ﺸ ِﺭﻜِﻴ
ﻥ ﺍ ﹾﻟ ﻤ ﹾ
ﻥ ِﻟ ﹶﻜﺜِﻴ ٍﺭ ِﻤ
)ﻭ ﹶﻜ ﹶﺫﻟِﻙ ﺯ ﻴ
1 141 ﺨ ﹶﺘﻠِﻔ ﹰﺎ ُﺃ ﹸﻜﹸﻠ ﻪ…(
ﻉ ﻤ ﹾ
ل ﻭﺍﻟ ﺯ ﺭ
ﺨَ)…ﻭﺍﻟ ﱠﻨ ﹾ
ﺴﻭﺭﺓ ﺍﻷﻋﺭﺍﻑ
177 55 ﺨ ﹾﻔﻴﺔ…(
ﻀﺭﻋﹰﺎ ﻭ ﹸ
)ﺍ ﺩﻋﻭﺍ ﺭ ﺒ ﹸﻜ ﻡ ﹶﺘ
104 77 ﺢ ﺍ ْﺌ ِﺘﻨﹶﺎ…(
)… ﻭﻗﹶﺎﻟﹸﻭﺍ ﻴﺎ ﺼﺎِﻟ
271 95 ﻋ ﹶﻔﻭﺍ ﻭﻗﹶﺎﻟﹸﻭﺍ…(
ﺤﺘﱠﻰ
)…
108-107
91 ﻥ(
ﻅﺭِﻴ
ﻲ ﺒ ﻴﻀﺎ ﺀ ﻟِﻠﻨﱠﺎ ِ
ﻥ *ﻭ ﹶﻨﺯﻉ ﻴ ﺩ ﻩ ﹶﻓِﺈﺫﹶﺍ ِﻫ
ﻥ ﻤﺒِﻴ
ﻲ ﹸﺜ ﻌﺒﺎ
ﻋﺼﺎ ﻩ ﹶﻓِﺈﺫﹶﺍ ِﻫ
) ﹶﻓَﺄ ﹾﻟﻘﹶﻰ
ﺴﻭﺭﺓ ﺍﻟﺘﻭﺒﺔ
161 1 ﻥ ﺍﻟﱠﻠ ِﻪ…(
) ﺒﺭﺍ ﺀ ﹲﺓ ِﻤ
،141 ،36 3 ﻥ ﻭ ﺭﺴﻭﻟﹸ ﻪ…(
ﺸ ِﺭﻜِﻴ
ﻥ ﺍ ﹾﻟ ﻤ ﹾ
ﻥ ﺍﻟﱠﻠ ﻪ ﺒﺭِﻱ ﺀ ِﻤ
)…َﺃ
156
158 24 ل ﺍ ﹾﻗ ﹶﺘ ﺭ ﹾﻓﹸﺘﻤﻭﻫﺎ
ﻋﺸِﻴ ﺭ ﹸﺘ ﹸﻜ ﻡ ﻭَﺃ ﻤﻭﺍ ٌ
ﺠ ﹸﻜ ﻡ ﻭ
ﺨﻭﺍ ﹸﻨ ﹸﻜ ﻡ ﻭَﺃ ﺯﻭﺍ
ﻥ ﺁﺒﺎ ُﺅ ﹸﻜ ﻡ ﻭَﺃ ﺒﻨﹶﺎ ُﺅ ﹸﻜ ﻡ ﻭِﺇ ﹾ
ﻥ ﻜﹶﺎ
ل ِﺇ
) ﹸﻗ ْ
ﻥ ﺍﻟﱠﻠ ِﻪ ﻭ ﺭﺴﻭِﻟ ِﻪ…(
ﺏ ﺇِﹶﻟ ﻴ ﹸﻜ ﻡ ِﻤ
ﺤ
ﻀ ﻭ ﹶﻨﻬﺎ َﺃ
ﻥ ﹶﺘ ﺭ
ﻥ ﹶﻜﺴﺎ ﺩﻫﺎ ﻭ ﻤﺴﺎ ِﻜ
ﺸ ﻭ
ﺨﹶ
ﻭ ِﺘﺠﺎ ﺭ ﹲﺓ ﹶﺘ ﹾ
1 81 ل ﺍﻟﱠﻠ ِﻪ…(
ﻑ ﺭﺴﻭ ِ
ﻥ ِﺒ ﻤ ﹾﻘ ﻌ ِﺩ ِﻫ ﻡ ﺨِﻼ ﹶ
ﺨﱠﻠﻔﹸﻭ
) ﹶﻓﺭِﺡ ﺍ ﹾﻟ ﻤ ﹶ
115 108 ﻥ ﹶﺘﻘﹸﻭ ﻡ ﻓِﻴ ِﻪ…(
ﻕ َﺃ
ﺤﱡ
ﻥ َﺃ ﻭلِ ﻴ ﻭ ٍﻡ َﺃ
ﻋﻠﹶﻰ ﺍﻟ ﱠﺘ ﹾﻘﻭﻯ ِﻤ
ﺱ
ﺴ
ﺴﺠِ ﺩ ُﺃ
)…ﹶﻟﻤ
ﻴﻭﻨﺱ
150 58 ﻥ(
ﺠ ﻤﻌﻭ
ﺨ ﻴ ﺭ ِﻤﻤﺎ ﻴ
)… ﹶﻓﺒِ ﹶﺫﻟِﻙ ﹶﻓ ﹾﻠﻴ ﹾﻔﺭﺤﻭﺍ ﻫ ﻭ ﹶ
232 99 ﺠﻤِﻴﻌ ﹰﺎ…(
ﺽ ﹸﻜﱡﻠ ﻬ ﻡ
ﻥ ﻓِﻲ ﺍ ﹾﻟَﺄ ﺭ ِ
ﻥ ﻤ
)… ﻟﹶﺂ ﻤ
ﻫﻭﺩ
102 8 ﻋ ﹾﻨ ﻬ ﻡ…(
ﺼﺭﻭﻓﹰﺎ
)…ﺃَﻻ ﻴ ﻭ ﻡ ﻴ ْﺄﺘِﻴ ِﻬ ﻡ ﹶﻟ ﻴﺱ ﻤ
268 31 ﺨﻴﺭﹰﺍ…(
ﻥ ﻴ ْﺅ ِﺘ ﻴ ﻬ ﻡ ﺍﻟﱠﻠ ﻪ ﹶ
ﻋ ﻴ ﹸﻨ ﹸﻜ ﻡ ﹶﻟ
ﻥ ﹶﺘ ﺯ ﺩﺭِﻱ َﺃ
ل ِﻟﱠﻠﺫِﻴ
)…ﻭﻻ َﺃﻗﹸﻭ ُ
11 78 ﻁ ﻬ ﺭ ﹶﻟ ﹸﻜ ﻡ…(
)… ﻫﺅُﻻ ِﺀ ﺒﻨﹶﺎﺘِﻲ ﻫﻥَ ﺃ ﹾ
112 108 ﺠ ﱠﻨ ِﺔ ﺨﹶﺎِﻟﺩِﻴﻥ ﻓِﻴﻬﺎ…(
ﺴ ِﻌﺩﻭﺍ ﹶﻓﻔِﻲ ﺍ ﹾﻟ
ﻥ
) ﻭَﺃﻤﺎ ﺍﱠﻟﺫِﻴ
105 111 ﻋﻤﺎﹶﻟ ﻬ ﻡ…(
ﻙ َﺃ
ﻥ ﹸﻜﹼﻠﹰﺎ ﹶﻟﻤﺎ ﹶﻟ ﻴ ﻭﻓﱢ ﻴﻨﱠ ﻬ ﻡ ﺭ ﺒ
)… ﻭِﺇ
2 ﻥ -118
ﻥ * ِﺇﻟﱠﺎ ﻤـ
ﺨ ﹶﺘِﻠﻔِﻴ
ﻥ ﻤ ﹾ
ﺤ ﺩ ﹰﺓ ﻭﻻ ﻴﺯﺍﻟﹸﻭ
ﺱ ُﺃ ﻤ ﹰﺔ ﻭﺍ ِ
ل ﺍﻟﻨﱠﺎ
ﻙ ﹶﻟﺠﻌَ
) ﻭﹶﻟ ﻭ ﺸﹶﺎ ﺀ ﺭ ﺒ
119 ﺨﹶﻠ ﹶﻘ ﻬ ﻡ…(
ﻙ ﻭﻟِ ﹶﺫﻟِﻙ ﹶ
ﺤ ﻡ ﺭ ﺒ
ﺭ ِ
ﻴﻭﺴﻑ
257 31 ﺵ ِﻟﱠﻠ ِﻪ ﻤﺎ ﻫﺫﹶﺍ ﺒﺸﹶﺭﹰﺍ…(
)…ﺤﺎ ﹶ
ﺍﻟﺭﻋﺩ
63 12 ﻁﻤﻌ ﹰﺎ…(
ﺨﻭﻓﹰﺎ ﻭ ﹶ
ﻕ ﹶ
) ﻫ ﻭ ﺍﱠﻟﺫِﻱ ﻴﺭِﻴﻜﹸ ﻡ ﺍ ﹾﻟ ﺒ ﺭ ﹶ
ﺇﺒﺭﺍﻫﻴﻡ
22 4 ﻥ ﹶﻟ ﻬ ﻡ…(
ﻥ ﹶﻗ ﻭﻤِﻪِ ِﻟ ﻴ ﺒ ﻴ
ل ِﺇﻟﱠﺎ ِﺒِﻠﺴﺎ ِ
ﻥ ﺭﺴﻭ ٍ
ﺴ ﹾﻠﻨﹶﺎ ِﻤ
)… ﻭﻤﺎ َﺃ ﺭ
113 10 ﺸ ﺭ ِﻤ ﹾﺜﹸﻠﻨﹶﺎ…(
ﻥ َﺃ ﹾﻨ ﹸﺘ ﻡ ِﺇﻟﱠﺎ ﺒ ﹶ
)…ِﺇ
ﺍﻟﺤﺠﺭ
243 ،44 9 ﻥ ﹶﻨ ﺯ ﹾﻟﻨﹶﺎ ﺍﻟ ﱢﺫ ﹾﻜ ﺭ ﻭِﺇﻨﱠﺎ ﹶﻟ ﻪ ﹶﻟﺤﺎ ِﻓﻅﹸﻭﻥ(
ﺤ)ِﺇﻨﱠﺎ ﹶﻨ
238 ،235 20 ﻥ(
ﺴ ﹸﺘ ﻡ ﹶﻟ ﻪ ِﺒﺭﺍ ِﺯ ِﻗﻴ
ﻥ ﹶﻟ
ﺵ ﻭ ﻤ
ﺠ ﻌ ﹾﻠﻨﹶﺎ ﹶﻟ ﹸﻜ ﻡ ﻓِﻴﻬﺎ ﻤﻌﺎﻴِ ﹶ
) ﻭ
246 54 ﻥ(
ﺸﺭﻭ
)… ﹶﻓﺒِﻡ ﹸﺘ ﺒ ﱢ
ﺍﻟﻨﺤل
80 30 ﺨﻴﺭﹰﺍ…(
ل ﺭ ﺒ ﹸﻜ ﻡ ﻗﹶﺎﻟﹸﻭﺍ ﹶ
)… ﻤﺎﺫﹶﺍ َﺃ ﹾﻨﺯَ
58 47 ﺨ ﻭﻑٍ…(
ﻋﻠﹶﻰ ﹶﺘ ﹶ
ﺨ ﹶﺫ ﻫ ﻡ
)َﺃ ﻭ ﻴ ْﺄ ﹸ
249 70 ﻲ ﻻ ﻴ ﻌﹶﻠﻡ ﺒﻌـ ﺩ
ﻥ ﻴ ﺭﺩِ ﺇﻟﹶﻰ َﺃ ﺭ ﹶﺫلِ ﺍ ﹾﻟ ﻌ ﻤ ِﺭ ِﻟ ﹶﻜ
ﺨﹶﻠ ﹶﻘ ﹸﻜ ﻡ ﹸﺜﻡ ﻴ ﹶﺘ ﻭﻓﱠﺎ ﹸﻜ ﻡ ﻭ ِﻤ ﹾﻨ ﹸﻜ ﻡ ﻤ
)ﻭﺍﻟﱠﻠ ﻪ ﹶ
ﻋﻠِﻴ ﻡ ﹶﻗﺩِﻴ ﺭ(
ﻥ ﺍﻟﱠﻠ ﻪ
ﺸﻴﺌﹰﺎ ِﺇ
ﻋ ﹾﻠ ٍﻡ ﹶ
ِ
267 72 ﺴ ﹸﻜ ﻡ َﺃ ﺯﻭﺍﺠﺎﹰ…(
ﻥ َﺃ ﹾﻨ ﹸﻔ ِ
ل ﹶﻟ ﹸﻜ ﻡ ِﻤ
)…ﺠﻌَ
ﺍﻹﺴﺭﺍﺀ
84 75 ﺕ…(
ﻑ ﺍ ﹾﻟ ﻤﻤﺎ ِ
ﺤﻴﺎ ِﺓ ﻭﻀِ ﻌ ﹶ
ﻑ ﺍ ﹾﻟ
ﻙ ﻀِ ﻌ ﹶ
)ﺇِﺫﹰﺍ ﹶﻟَﺄ ﹶﺫ ﹾﻗﻨﹶﺎ
25 76 ﻼ(
ﻥ ﺨِﻼ ﹶﻓﻙِ ﺇﻟﱠﺎ ﹶﻗﻠِﻴ ﹰ
)… ﻭﺇِﺫﹰﺍ ﻻ ﻴ ﹾﻠ ﺒﺜﹸﻭ
267 78 ﺱ…(
ﺸ ﻤ ِ
ﻙ ﺍﻟ ﱠ
)َﺃﻗِﻡِ ﺍﻟﺼﻼ ﹶﺓ ِﻟ ﺩﻟﹸﻭ ِ
267 109 ﻥ…(
ﻥ ِﻟ ﹾﻠَﺄ ﹾﺫﻗﹶﺎ ِ
ﺨﺭﻭ
) ﻭ ﻴ ِ
ﺍﻟﻜﻬﻑ
110 33 ﺕ ُﺃ ﹸﻜﹶﻠﻬﺎ…(
) ِﻜ ﹾﻠﺘﹶﺎ ﺍ ﹾﻟﺠ ﱠﻨ ﹶﺘ ﻴﻥِ ﺁ ﹶﺘ ﹾ
ﻤﺭﻴﻡ
268 5 ﻥ ﹶﻟ ﺩ ﹾﻨﻙ ﻭِﻟ ﻴﹰﺎ(
ﺏ ﻟِﻲ ِﻤ
)… ﹶﻓ ﻬ
ﻁﻪ
91 20 ﺴﻌﻰ(
ﺤ ﻴ ﹲﺔ ﹶﺘ
ﻲ
) ﹶﻓ َﺄ ﹾﻟﻘﹶﺎﻫﺎ ﹶﻓِﺈﺫﹶﺍ ِﻫ
،126 ،52 63 ﺤﺭﺍﻥِ…(
ﻥ ﹶﻟﺴﺎ ِ
ﻥ ﻫﺫﹶﺍ ِ
)…ِﺇ
243
271 91 ﻥ…(
ﻥ ﹶﻨ ﺒﺭﺡ ﻋﹶﻠ ﻴﻪِ ﻋﺎ ِﻜﻔِﻴ
)…ﹶﻟ
ﺍﻷﻨﺒﻴﺎﺀ
267 47 ﻁ ِﻟ ﻴ ﻭ ِﻡ ﺍ ﹾﻟ ِﻘﻴﺎ ﻤ ِﺔ…(
ﺴﹶ
ﻥ ﺍ ﹾﻟ ِﻘ
)ﻭ ﹶﻨﻀ ﻊ ﺍ ﹾﻟ ﻤﻭﺍﺯِﻴ
177 90 )… ﻭ ﻴ ﺩﻋﻭ ﹶﻨﻨﹶﺎ ﺭﻏﹶﺒﹰﺎ ﻭ ﺭﻫﺒ ﹰﺎ…(
ﺍﻟﻨﻭﺭ
62 1 ﻀﻨﹶﺎﻫﺎ…(
)ﺴﻭ ﺭ ﹲﺓ َﺃ ﹾﻨ ﺯ ﹾﻟﻨﹶﺎﻫﺎ ﻭ ﹶﻓﺭ
،62 ،25 2 )ﺍﻟﺯﺍ ِﻨ ﻴ ﹸﺔ ﻭﺍﻟﺯﺍﻨِﻲ…(
142
ﺍﻟﻔﺭﻗﺎﻥ
46 25 ﻼ(
ل ﺍ ﹾﻟﻤﻼ ِﺌ ﹶﻜ ﹸﺔ ﹶﺘ ﹾﻨﺯِﻴ ﹰ
)…ﻭ ﹸﻨ ﺯ َ
1 62 ﻥ َﺃﺭﺍ ﺩ…(
ل ﻭﺍﻟ ﱠﻨﻬﺎ ﺭ ﺨِ ﹾﻠ ﹶﻔﺔﹰ ِﻟ ﻤ
ل ﺍﻟﱠﻠ ﻴ َ
)…ﺠﻌَ
ﺍﻟﺸﻌﺭﺍﺀ
154 121 ﻥ ﻓِﻲ ﹶﺫﻟِﻙ ﻟﹶﺂ ﻴ ﹰﺔ…(
)ِﺇ
ﺍﻟﻘﺼﺹ
266 8 ﺤﺯﻨ ﹰﺎ…(
ﻋ ﺩ ﻭﹰﺍ ﻭ
ﻥ ﹶﻟ ﻬ ﻡ
ﻥ ِﻟ ﻴﻜﹸﻭ
ﻋ ﻭ
ل ِﻓ ﺭ
ﻁ ﻪ ﺁ ُ
)ﻓﹶﺎ ﹾﻟ ﹶﺘ ﹶﻘ ﹶ
249 13 ﺤﺯﻥ…(
ﻋ ﻴ ﹸﻨﻬﺎ ﻭﻻ ﹶﺘ
ﻲ ﹶﺘ ﹶﻘ ﺭ
) ﹶﻓ ﺭ ﺩ ﺩﻨﹶﺎ ﻩ ِﺇﻟﹶﻰ ُﺃ ﻤ ِﻪ ﹶﻜ
46 81 ﺽ…(
ﺴ ﹾﻔﻨﹶﺎ ِﺒ ِﻪ ﻭ ِﺒﺩﺍ ِﺭ ِﻩ ﺍ ﹾﻟَﺄ ﺭ
ﺨ) ﹶﻓ ﹶ
ﺍﻟﻌﻨﻜﺒﻭﺕ
88 5 ﺕ…(
ل ﺍﻟﱠﻠ ِﻪ ﻟﹶﺂ ٍ
ﻥ َﺃﺠَ
ﻥ ﻴ ﺭﺠﻭ ِﻟﻘﹶﺎ ﺀ ﺍﻟﱠﻠ ِﻪ ﹶﻓِﺈ
ﻥ ﻜﹶﺎ
) ﻤ
88 23 ﺕ ﺍﻟﱠﻠ ِﻪ ﻭِﻟﻘﹶﺎ ِﺌ ِﻪ…(
ﻥ ﹶﻜ ﹶﻔﺭﻭﺍ ﺒِﺂﻴﺎ ِ
)ﻭﺍﱠﻟﺫِﻴ
ﺍﻟﺭﻭﻡ
145 4 ﻥ ﺒ ﻌ ﺩ…(
ل ﻭ ِﻤ
ﻥ ﹶﻗ ﺒ ُ
)…ِﻟﱠﻠ ِﻪ ﺍ ﹾﻟَﺄ ﻤ ﺭ ِﻤ
ﺍﻷﺤﺯﺍﺏ
249 37 ﺝ…(
ﺤ ﺭ
ﻥ
ﻋﻠﹶﻰ ﺍ ﹾﻟ ﻤ ْﺅ ِﻤﻨِﻴ
ﻥ
ﻲ ﻻ ﻴﻜﹸﻭ
)…ِﻟ ﹶﻜ
ﺴﺒﺄ
160 ،11 10 ﻁ ﻴ ﺭ…(
ل َﺃ ﻭﺒِﻲ ﻤ ﻌ ﻪ ﻭﺍﻟ ﱠ
ﺠﺒﺎ ُ
)…ﻴﺎ ِ
160 ،11 11 ﺢ…(
ﻥ ﺍﻟﺭﻴ
ﺴﹶﻠ ﻴﻤﺎ
) ﻭِﻟ
ﻴﺱ
113 ،56 15 ﻥ َﺃﻨﹾـ ﹸﺘ ﻡ ِﺇﻟﱠـﺎ
ﻲ ٍﺀ ِﺇ
ﻥ ﺸﹶـ
ﻥ ِﻤ
ﺤ ﻤ
ل ﺍﻟﺭ
ﺸ ﺭ ِﻤ ﹾﺜﹸﻠﻨﹶﺎ ﻭﻤﺎ َﺃ ﹾﻨﺯَ
)ﻗﹶﺎﻟﹸﻭﺍ ﻤﺎ َﺃ ﹾﻨ ﹸﺘ ﻡ ِﺇﻟﱠﺎ ﺒ ﹶ
ﻥ(
ﹶﺘ ﹾﻜ ِﺫﺒﻭ
ﺍﻟﺯﻤﺭ
161 1 ﺏ…(
ل ﺍ ﹾﻟ ِﻜﺘﹶﺎ ِ
) ﹶﺘ ﹾﻨﺯِﻴ ُ
85 3 ﻥ ﺩﻭ ِﻨ ِﻪ َﺃ ﻭِﻟﻴﺎ ﺀ ﻤﺎ ﹶﻨ ﻌ ﺒ ﺩ ﻫ ﻡ ِﺇﻟﱠـﺎ ِﻟ ﻴ ﹶﻘ ﺭﺒﻭﻨﹶـﺎ ِﺇﻟﹶـﻰ ﺍﻟﻠﱠـ ِﻪ
ﺨﺫﹸﻭﺍ ِﻤ
ﻥ ﺍ ﱠﺘ ﹶ
)…ﻭﺍﱠﻟﺫِﻴ
ﺯ ﹾﻟﻔﹶﻰ…(
63 64 )…َﺃ ﹶﻓ ﹶﻐ ﻴﺭ ﺍﻟﱠﻠ ِﻪ ﹶﺘ ْﺄ ﻤﺭﻭﻨﱢﻲ…(
ﻓﺼﻠﺕ
104 17 ) ﻭَﺃﻤﺎ ﹶﺜﻤﻭ ﺩ ﹶﻓ ﻬ ﺩ ﻴﻨﹶﺎ ﻫ ﻡ…(
102 40 ﻥ ﻴ ْﺄﺘِﻲ ﺁﻤِﻨﹰﺎ ﻴ ﻭ ﻡ ﺍ ﹾﻟ ِﻘﻴﺎ ﻤ ِﺔ…(
ﺨ ﻴ ﺭ َﺃ ﻤ
ﻥ ﻴ ﹾﻠﻘﹶﻰ ﻓِﻲ ﺍﻟﻨﱠﺎ ِﺭ ﹶ
)…َﺃ ﹶﻓﻤ
ﺍﻟﺸﻭﺭﻯ
226 23 ﻋﺒﺎ ﺩ ﻩ…(
) ﹶﺫﻟِﻙ ﺍﱠﻟﺫِﻱ ﻴ ﺒﺸﱢ ﺭ ﺍﻟﱠﻠ ﻪ ِ
266 53 ﺽ…(
ﺕ ﻭﻤﺎ ﻓِﻲ ﺍ ﹾﻟَﺄ ﺭ ِ
ﺴﻤﺎﻭﺍ ِ
)…ﹶﻟ ﻪ ﻤﺎ ﻓِﻲ ﺍﻟ
ﺍﻟﺯﺨﺭﻑ
105 77 ﻙ…(
ﻋﹶﻠ ﻴﻨﹶﺎ ﺭ ﺒ
ﺽ
ﻙ ِﻟ ﻴ ﹾﻘ ِ
) ﻭﻨﹶﺎ ﺩﻭﺍ ﻴﺎ ﻤﺎِﻟ
ﺍﻷﺤﻘﺎﻑ
58 10 ﺴ ﹶﺘ ﹾﻜ ﺒ ﺭ ﹸﺘ ﻡ…(
ﻥ ﻭﺍ
ﻋﻠﹶﻰ ِﻤ ﹾﺜِﻠ ِﻪ ﻓﹶﺂ ﻤ
ل
ﻥ ﺒﻨِﻲ ِﺇﺴﺭﺍﺌﻴ َ
ﺸﻬِﺩ ﺸﹶﺎ ِﻫ ﺩ ِﻤ
)…ﻭ ﹶ
ﺍﻟﻭﺍﻗﻌﺔ
85 82 ﻥ(
ﻥ ِﺭ ﺯ ﹶﻗ ﹸﻜ ﻡ َﺃ ﱠﻨ ﹸﻜ ﻡ ﹸﺘ ﹶﻜ ﱢﺫﺒﻭ
ﺠ ﻌﻠﹸﻭ
) ﻭ ﹶﺘ
ﺍﻟﺤﺩﻴﺩ
247،250 23 ﻋﻠﹶﻰ ﻤﺎ ﻓﹶﺎ ﹶﺘ ﹸﻜ ﻡ…(
ﺴﻭﺍ
)ِﻟ ﹶﻜﻴﻼ ﹶﺘ ْﺄ
اﻟﺤﺸﺮ
249 7 ﻏ ِﻨﻴﺎ ِﺀ ِﻤ ﹾﻨ ﹸﻜ ﻡ…(
ﻥ ﺍ ﹾﻟَﺄ ﹾ
ﻥ ﺩﻭﹶﻟﺔﹰ ﺒ ﻴ
ﻲ ﻻ ﻴﻜﹸﻭ
)… ﹶﻜ
113 17 ﻥ ﻓِﻴﻬﺎ…(
ﻥ ﻋﺎ ِﻗ ﺒ ﹶﺘ ﻬﻤﺎ َﺃ ﱠﻨ ﻬﻤﺎ ﻓِﻲ ﺍﻟﻨﱠﺎ ِﺭ ﺨﹶﺎِﻟ ﺩ ﻴ ِ
) ﹶﻓﻜﹶﺎ
ﺍﻟﺼﻑ
246 2 ﻥ(
)…ِﻟ ﻡ ﹶﺘﻘﹸﻭﻟﹸﻭﻥ ﻤﺎ ﻻ ﹶﺘ ﹾﻔ ﻌﻠﹸﻭ
ﺍﻟﻤﻠﻙ
113 20 ﻏﺭﻭ ٍﺭ(
ﻥ ﺍ ﹾﻟﻜﹶﺎ ِﻓﺭﻭﻥِ ﺇﻟﱠﺎ ﻓِﻲ ﹸ
)…ِﺇ ِ
ﺍﻟﺤﺎﻗﺔ
36 37 ﻁﺌُﻭﻥ(
)ﻻ ﻴ ْﺄ ﹸﻜﹸﻠ ﻪ ِﺇﻟﱠﺎ ﺍ ﹾﻟﺨﹶﺎ ِ
ﺍﻟﻤﺯﻤل
153 12 ﺠﺤِﻴﻤ ﹰﺎ(
ﻻ ﻭ
ﻥ ﹶﻟ ﺩ ﻴﻨﹶﺎ َﺃ ﹾﻨﻜﹶﺎ ﹰ
)ِﺇ
ﺍﻟﻘﻴﺎﻤﺔ
184 4-3 ﻱ ﺒﻨﹶﺎ ﹶﻨ ﻪ(
ﺴ ﻭ
ﻥ ﹸﻨ
ﻋﻠﹶﻰ َﺃ
ﻥ
ﻋﻅﹶﺎ ﻤ ﻪ) (3ﺒﻠﹶﻰ ﻗﹶﺎ ِﺩﺭِﻴ
ﺠﻤﻊِ
ﻥ ﹶﻨ
ﻥ َﺃﱠﻟ
ﺏ ﺍ ﹾﻟِﺄ ﹾﻨﺴﺎ
ﺤﺴ
)َﺃﻴ
87 -22 ﻅ ﺭ ﹲﺓ(
ﻀ ﺭ ﹲﺓ * ِﺇﻟﹶﻰ ﺭ ﺒﻬﺎ ﻨﹶﺎ ِ
) ﻭﺠﻭ ﻩ ﻴ ﻭ ﻤ ِﺌ ٍﺫ ﻨﹶﺎ ِ
23
ﺍﻹﻨﺴﺎﻥ
23 4 ﺴﻌِﻴﺭﹰﺍ (
ﻻ ﻭ
ﻥ ﺴﻼﺴِﻼ ﻭَﺃﻏﹾﻼ ﹰ
ﻋ ﹶﺘ ﺩﻨﹶﺎ ِﻟ ﹾﻠﻜﹶﺎ ِﻓﺭِﻴ
) ِﺇﻨﱠﺎ َﺃ
ﺍﻟﻨﺒﺄ
246 1 ﻋ ﻡ ﻴ ﹶﺘﺴﺎ ﺀﻟﹸﻭﻥ(
)
ﺍﻟﻨﺎﺯﻋﺎﺕ
246 43 ﻥ ِﺫ ﹾﻜﺭﺍﻫﺎ(
ﺕ ِﻤ
)ﻓِﻴ ﻡ َﺃ ﹾﻨ ﹶ
ﺍﻟﻤﻁﻔﻔﻴﻥ
89 15 ﺤﺠﻭﺒﻭﻥ(
ﻥ ﺭ ﺒ ِﻬ ﻡ ﻴ ﻭ ﻤ ِﺌ ٍﺫ ﹶﻟﻤ
ﻋ) ﹶﻜﻠﱠﺎ ِﺇ ﱠﻨ ﻬ ﻡ
ﺍﻟﻔﺠﺭ
87 22 ﺼ ﹼﻔﹰﺎ(
ﺼ ﹼﻔﹰﺎ
ﻙ
ﻙ ﻭﺍ ﹾﻟ ﻤﹶﻠ
) ﻭﺠﺎ ﺀ ﺭ ﺒ
ﺍﻟﻌﻠﻕ
201 15 ﺼ ﻴ ِﺔ(
ﺴﻔﹶﻌﹰﺎ ﺒِﺎﻟﻨﱠﺎ ِ
)…ﹶﻟ ﹶﻨ
ﺍﻟﺯﻟﺯﻟﺔ
267 5 ﻙ َﺃ ﻭﺤﻰ ﹶﻟﻬﺎ(
ﻥ ﺭ ﺒ
) ِﺒَﺄ
اﻟﻌﺎدﻳﺎت
267 8 ﺸﺩِﻴ ﺩ(
ﺨ ﻴ ِﺭ ﹶﻟ ﹶ
ﺤﺏ ﺍ ﹾﻟ ﹶ
) ﻭِﺇ ﱠﻨ ﻪ ِﻟ
ﺍﻟﻘﺎﺭﻋﺔ
161 2-1 ﻋ ﹸﺔ(
ﻋ ﹸﺔ * ﻤﺎ ﺍ ﹾﻟﻘﹶﺎ ِﺭ
) ﺍ ﹾﻟﻘﹶﺎ ِﺭ
ﺍﻟﻜﻭﺜﺭ
48 2 ﻙ ﺍ ﹾﻟ ﹶﻜ ﻭ ﹶﺜﺭ(
ﻁ ﻴﻨﹶﺎ
ﻋﹶ)ِﺇﻨﱠﺎ َﺃ
اﻹﺧﻼص
،142 ،8 2-1 ﺤ ﺩ * ﺍﻟﻠﱠ ﻪ ﺍﻟﺼ ﻤ ﺩ(
ل ﻫ ﻭ ﺍﻟﱠﻠ ﻪ َﺃ
) ﹸﻗ ْ
158
ﺍﻟﻔﻠﻕ
82 2 ﻕ(
ﺨﹶﻠ ﹶ
ﺸ ﺭ ﻤﺎ ﹶ
ﻥ ﹶ
) ِﻤ
ﻓﻬﺭﺱ ﺍﻷﺤﺎﺩﻴﺙ ﺍﻟﻨﺒﻭﻴﺔ
ﺍﻟﺼﻔﺤﺔ ﺍﻟﺤﺩﻴﺙ
" ﺃﻗﺭﺃﻭﺍ ﺍﻟﻘﺭﺁﻥ ﺒﻠﺤﻭﻥ ﺍﻟﻌﺭﺏ "
" ﺇﻥ ﷲ ﻤﻼﺌﻜﺔ ﻴﺘﻌﺎﻗﺒﻭﻥ ﻓﻴﻜﻡ ﻤﻼﺌﻜﺔ ﺒﺎﻟﻠﻴل ﻭﻤﻼﺌﻜﺔ ﺒﺎﻟﻨﻬﺎﺭ "
" ﺇﻥ ﻤﻥ ﺃﺸﺩ ﺍﻟﻨﺎﺱ ﻋﺫﺍﺒ ﹰﺎ ﻴﻭﻡ ﺍﻟﻘﻴﺎﻤﺔ ﺍﻟﻤﺼﻭﺭﻭﻥ "
" ﺇﻥ ﻫﺫﺍ ﺍﻟﻘﺭﺁﻥ ﺃﻨﺯل ﻋﻠﻰ ﺴﺒﻌﺔ ﺃﺤﺭﻑ ﻓﺄﻗﺭﻭﺍ ﻤﺎ ﺘﻴﺴﺭ ﻤﻨﻪ "
" ﺨﻠﻘﺕ ﺍﻟﻤﺭﺃﺓ ﻤﻥ ﻀﻠﻊ ﻋﻭﺠﺎﺀ "
" ﺴﻤﻊ ﺍﷲ ﻟﻤﻥ ﺤﻤﺩ "
" ﻜل ﻤﻭﻟﻭﺩ ﻴﻭﻟﺩ ﻋﻠﻰ ﺍﻟﻔﻁﺭﺓ ﺤﺘﻰ ﻴﻜﻭﻥ ﺃﺒﻭﺍﻩ ﻫﻤﺎ ﺍﻟﻠﺫﺍﻥ ﻴﻬﻭﺩﺍﻨﻪ ﺃﻭ
ﻴﻨﺼﺭﺍﻨﻪ ﺃﻭ ﻴﻤﺠﺴﺎﻨﻪ "
" ﻻ ﺘﺤﻠﻔﻭﺍ ﺒﺂﺒﺎﺌﻜﻡ "
" ﻻ ﻭﺘﺭﺍﻥ ﻓﻲ ﻟﻴﻠﺔ "
" ﺍﷲ ﺃﺠﻌل ﻋﻠﻴﻬﻡ ﺴﻨﻴﻨ ﹰﺎ ﻜﺴﻨﻴﻥ ﻴﻭﺴﻑ "
" ﻟﻴﺱ ﻓﻲ ﺃﻗل ﻤﻥ ﺨﻤﺱ ﺫﻭﺩ ﺼﺩﻗﺔ "
" ﻤﺎ ﻤﻥ ﺃﻴﺎﻡ ﺃﺤﺏ ﺇﻟﻰ ﺍﷲ ﻓﻴﻬﺎ ﺍﻟﺼﻭﻡ ﻤﻨﻪ ﻓﻲ ﻋﺸﺭ ﺫﻱ ﺍﻟﺤﺠﺔ "
" ﺍﻟﻤﻼﺌﻜﺔ ﻴﺘﻌﺎﻗﺒﻭﻥ ﻓﻴﻜﻡ "
ﻰ ﻤﺘﻌﻤﺩﹰﺍ ﻓﻠﻴﺘﺒﻭﺃ ﻤﻘﻌﺩﻩ ﻤﻥ ﺍﻟﻨﺎﺭ "
" ﻤﻥ ﻜﺫﺏ ﻋﻠ
" ﺍﻟﻤﺅﻤﻥ ﻴﺄﻜل ﻓﻲ ﻤﻌ ﹰﺎ ﻭﺍﺤﺩﺓ "
" ﻨﺯل ﺍﻟﻘﺭﺁﻥ ﻋﻠﻰ ﺴﺒﻌﺔ ﻟﻐﺎﺕ "
" ﻭﻨﺨﻠﻊ ﻭﻨﺘﺭﻙ ﻤﻥ ﻴﻔﺠﺭﻙ "
ﻓﻬﺭﺱ ﺍﻷﻋﻼﻡ
ﻉ
ﻤﺨﺘﻠﻑ ﻓﻴﻪ ﻀ ﺭ ﻭﻴ ﹾﻨ ﹶﻔ ﻊ
ﻕ ﺍﻟﻔﺘﹶﻲ ﹶﻜ ﻴﻤﺎ ﻴ
ﺨﻠِ ﹶ
ﻀ ﺭ *** ﺇﻨﱠﻤﺎ ﹸ
ﺕ ﻟﻡ ﹶﺘ ﹾﻨ ﹶﻔ ﻊ ﹶﻓ
ﺇﺫﺍ ﺃ ﹾﻨ ﹶ
ﻤﺠﻬﻭل ﺱ ﺤﻭﻟﻴﻥ ﻟﻡ ﺘﻁﻠ ﻊ
ل ﻟﻭ ﺃﻗﺴﻤﻭﺍ***ﻋﻠﻰ ﺍﻟﺸﻤ ِ
ﺃﻤﺴﻭﺍ ﺒﻬﺎ ﻟﻴ َ
ﻤﺘﻤﻡ ﺒﻥ ﻨﻭﻴﺭﺓ ﺕ ﻟﻴﻠ ﹰﺔ ﻤﻌﹰﺎ
ﻉ ﹶﻟ ﻡ ﹶﻨ ِﺒ ﹾ
ﺠﺘِﻤﺎ ٍ
لﺍ
ﹶﻓﹶﻠﻤﺎ ﹶﺘ ﹶﻔ ﺭﻗﹾﻨﺎ ﻜﹶﺄﻨﱢﻲ ﻭﻤﺎﻟِﻜﹰﺎ***ِﻟﻁﹸﻭ ِ
ﻋﻤﺭ ﺒﻥ ﺨﺜﺎﺭﻡ ﻉ
ﻙ ﺘﹸﺼﺭ
ﻉ ﺃﺨﻭ
ﻥ ﻴﺼﺭ
ﻴﺎ ﺃﻗﺭﻉ ﺒﻥ ﺤﺎﺒﺱ ﻴﺎ ﺃﻗﺭﻉ***ﺇﻨﻙ ﺇ
ﻑ
ﻤﺴﻜﻴﻥ ﺍﻟﺩﺭﺍﻤﻲ ﺘﻌﻠﻕ ﻓﻲ ﻤﺜل ﺍﻟﺴﻭﺍﺭﻱ ﺴﻴﻭﻓﻨﺎ***ﻭﻤﺎ ﺒﻴﻨﻬﺎ ﻭﺍﻟﻜﻌﺏ ﻏﻭﻁ ﻨﻔﺎﻨﻑ
ﺍﻟﻔﺭﺯﺩﻕ ل ﻫﺎﺠﺭ ٍﺓ*** ﹶﻨ ﹾﻔﻲ ﺍﻟﺩﺭﺍ ِﻫ ﻴ ِﻡ ﹶﺘﻨﹾﻘﺎ ﺩ ﺍﻟﺼﻴﺎ ِﺭﻴﻑ
ﺤﺼﻰ ﻓﻲ ﻜ ﱢ
ﹶﺘ ﹾﻨﻔِﻲ ﻴﺩﺍﻫﺎ ﺍﻟ
ﺼﺨﺭ ﺍﻟﻔﻲ ﺍﻟﻬﺯﻟﻲ ﺨﻴﻔﹰﺎ
ﺠ ﺩﹰﺍ ﻭ ِ
ﺏ ﻭ
ﻀ ِﻤ ﺭ ﻓﻲ ﺍﻟﻘﻠ ِ
ﺨ ٍﺔ***ﻭﺘﹸ
ﻓﻼ ﹶﺘ ﹾﻘ ﻌ ﺩﻥ ﻋﻠﻰ ﺯ ﱠ
ﺍﻟﻔﺭﺯﺩﻕ ﻻ ﻤﺴﺤﺘﹰﺎ ﺃﻭ ﻤﺠﻠﻑ
ﻭﻏﺽ ﺯﻤﺎﻥ ﻴﺎ ﺍﺒﻥ ﻤﺭﻭﺍﻥ ﻟﻡ ﻴﺩﻉ***ﻤﻥ ﺍﻟﻤﺎل ﺇ ﹼ
ﻕ
ﻤﺠﻬﻭل ﻕ
ﻋ ﹾﻨﻬﻡ***ﻭﺃﺒﻲ ﺍﻟﻨﻌﻴ ِﻡ ﺫﻱ ﺍﻟﻠﻭﺍ ِﺀ ﺍﻟ ﻤﺤﺭ ِ
ﺕ ﺒﺫﻱ ﺍﻟﺠﻤﺎﺠ ِﻡ
ﻼ ﺴﺄﻟ ﹶ
ﻫ ﱠ
ل
ﺍﻟﺸﻨﻔﺭﻱ ﺃﻗﻴﻤﻭﺍ ﺒﻨﻲ ﺃﻤﻲ ﺼﺩﻭﺭ ﻤﻁﻴﻜﻡ***ﻓﺈﻨﻲ ﺇﻟﻰ ﻗﻭﻡ ﺴﻭﺍﻜﻡ ﻷﻤﻴل
ﻤﺫﻜﻭﺭ ﻻ
ﺭﺃﻱ ﺍﻷﻤ ﺭ ﻴﻔﻀﻲ ﺇﻟﻰ ﺁﺨ ٍﺭ *** ﻓﺼ ﻴ ﺭ ﺁﺨﺭﻩ ﺃﻭ ﹰ
ﻏﻴﺭ ﻤﺫﻜﻭﺭ ﻻ
ﻀﹸﻠ ﻬ ﻡ ﹶﻓﻌﺎ ﹶ
ﻥ ﺃ ﹾﻓ
ﺤﺱ ﻤﺎ ﺤﺎﺸﹶﺎ ﹸﻗ ﺭﻴﺸﹰﺎ***ﻓﹶﺈﻨﱠﺎ ﹶﻨ
ﺕ ﺍﻟﻨﱠﺎ
ﺭﺃ ﻴ ﹸ
ﺠﺭﻴﺭ ل
ﺸ ﹶﻜ ُ
ﺠﻠﹶﺔ ﺃ ﹾ
ﺤﺘﱠﻰ ﻤﺎ ﺀ ِﺩ
ﺠﻠﹶﺔ
ﺕ ﺍﻟ ﹾﻘﺘﹶﻠﻰ ﹶﺘ ﻤﺞِ ﺩﻤﺎﺀﻫﺎ*** ِﺒ ِﺩ
ﻓﹶﻤﺎﺯﺍﹶﻟ ِ
ﺍﻤﺭﺅ ﺍﻟﻘﻴﺱ ل
ﺱ ﻓﻲ ﺒﺠﺎ ٍﺩ ﻤﺯ ﻤ ٍ
ﻥ ﻭﺒﻠﻪ***ﻜﺒﻴﺭ ﺃﻨﺎ ٍ
ﻥ ﺒﺜﻴﺭﹰﺍ ﻓﻲ ﻋﺭﺍﻨﻴ
ﻜﺄ
ﺍﻟﺸﻨﻔﺭﻱ ﻋﺯ ﹾﺘ ﻪ ﻤ ﺭ ِﻤلُ
ﻋﺯﺍﻫﺎ ﻭ
ل
ﺕ ﺒﻪ***ﻤﺭﺍ ِﻤ ﻴ ُ
ﺕ ﻭﺍﺘﺴﻲ ﻭﺍﺘﱠﺴ ﹶ
ﻀ ﹾ
ﻏ
ﺽ ﻭﺃ ﹾ
ﻏ
ﻭﺃ ﹾ
ﺍﻤﺭﺉ ﺍﻟﻘﻴﺱ ﻙ ﻤﺭﺠﻠﻲ
ﺕ ﺍﻟﺨﺩ ﺭ ﺨﺩ ﺭ ﻋﻨﻴﺯ ٍﺓ***ﻓﻘﺎﻟﺕ :ﻟﻙ ﺍﻟﻭﻴﻼﺕ ؛ ﺇﻨ
ﻴﻘﻭﻡ ﺩﺨﻠ ﹸ
ﺍﻤﺭﺅ ﺍﻟﻘﻴﺱ ﻴﻭﻡ ﺩﺨﻠﺕ ﺍﻟﺨﺩﺭ ﺨﺩﺭ ﻋﻨﻴﺯﺓ***ﻓﻘﺎﻟﺕ :ﻟﻙ ﺍﻟﻭﻴﻼﺕ،ﺇﻨﻙ ﻤﺭﺠﻠﻲ
ﻡ
ﺃﺒﻭ ﺍﻟﻤﻐﻭﺍﺭ ﺃﺒﻲ ﻗﻠﻭﺹ ﺭﺍﻜﺏ ﺘﺭﺍﻫﺎ***ﺼﺎﺭﻭﺍ ﻋﻠﻴﻬﻥ ﻓﺸل ﻋﻼﻤﺎ
ﻭﺴﻴﻡ ﺒﻥ ﻁﺎﺭﻕ ﺕ ﺤﺯﺍ ِﻡ
ل ﻤﺎ ﻗﺎﹶﻟ ﹾ
ﻥ ﺍﻟﻘﻭ َ
ﺕ ﺤﺯﺍ ِﻡ ﻓﺼ ِﺩﻗﹸﻭﻫﺎ***ﻓﺈ
ﺇﺫﺍ ﻗﺎﹶﻟ ﹾ
ﺠﺭﻴﺭ ﺃﻻ ﺃﻀﺤﺕ ﺤﺒﺎﻟﻙ ﺭﻤﺎﻤﺎ***ﻭﺃﻀﺤﺕ ﻤﻨﻙ ﺸﺎﺴﻌﺔ ﺃﻤﺎﻤﺎ
ﺤﺴﺎﻥ ﺒﻥ ﺜﺎﺒﺕ ل ﻤﻐﺭﻤﹰﺎ
ﺕ ﺒﻨﻌ ﻡ ﺍﻟﺠﺎ ﺭ ﻴﺅﻟﻑ ﺒﻴﻨﻪ***ﺃﺨﺎﻗﻠ ٍﺔ ،ﺃﻭ ﻤﻌﺩ ﻡ ﺍﻟﻤﺎ ِ
ﺃﻟﺴ ﹶ
ﻫﻭﺒﺭ ﺍﻟﺤﺎﺭﺜﻲ ﺘﺯﻭﺩ ﻤﻨﺎ ﺒﻴﻥ ﺃﺫﻨﺎﻩ ﻁﻌﻨﺔ***ﺩﻋﺘﻪ ﺇﻟﻰ ﻫﺎﺒﻲ ﺍﻟﺘﺭﺍﺏ ﻋﻘﻴﻡ
ﺴﺒﺭﺓ ﺒﻥ ﻋﻤﺭﻭ ﺤﺎﺸﺎ ﺃﺒﺎ ﺜﻭﺒﺎﻥ ؛ ﺇﻥ ﺒﻪ *** ﻀﻨﹰﺎ ﻋﻠﻰ ﺍﻟﻤﻠﺤﺎﺓ ﻭﺍﻟﺸﺘﻡ
ﻤﺠﻬﻭل ل ﺘﻌﻠﻙ ﺍﻟﱠﻠﺠﻤﺎ
ل ﻏﻴﺭ ﺼﺎﺌﻤﺔ***ﺘﺤﺕ ﺍﻟﻌﺠﺎﺝ ﻭﺨﻴ ٌ
ل ﺼﻴﺎ ﻡ ﻭﺨﻴ ٌ
ﺨﻴ ٌ
ﺃﻤﻴﺔ ﺒﻥ ﺍﻟﺼﻠﺕ ﻓﻼ ﹶﻟ ﹾﻐ ﻭ ﻭﻻ ﺘﹶﺄﺜِﻴ ﻡ ﻓﻴﻬﺎ***ﻭﻤﺎ ﻓﹶﺎﻫﻭﺍ ِﺒ ِﻪ ﻟﻬﻡ ﻤﻘ ﻴ ﻡ
ﺠﺭﻴﺭ ﺒﻥ ﻋﻁﻴﺔ ﺕ ِﺯﻴﺎ ﺭ ﹸﺘ ﹸﻜ ﻡ ِﻟﻤﺎﻤﺎ
ﻥ ﻜﹶﺎ ﹶﻨ ﹾ
ﻯ ﻤ ﻌ ﹸﻜ ﻡ***ﻭﺇ
ﺵ ِﻤ ﹾﻨ ﹸﻜ ﻡ ﻭ ﻫﻭﺍ
ﻗﺭِﻴ ِ
ﻤﺨﺘﻠﻑ ﻓﻴﻪ ﻅ ﻴ ﻡ
ﻋِ
ﺕ
ﻕ ﻭﺘﹶﺄﺘﻲِ ﻤ ﹾﺜﹶﻠ ﻪ***ﻋﺎ ﺭ ﻋﻠﻴﻙ ﺇﺫﺍ ﹶﻓﻌ ﹾﻠ ﹶ
ﻻ ﹶﺘ ﹾﻨﻪ ﻋﻥ ﺨﹸﻠ ٍ
ﺍﻟﻤﺒﺭﺩ ﺠ ﱠﺜ ﻤﺔ
ﻻ ﻋﻨ ﻴ ﺯ ﻟﺠﺒﺔ ﻤ
ﻥ ﺁل ﺍﻟﺤﻤﻴﺩﻯ ﻨﺴﻤ ﹶﺔ***ﺇ ﹼ
ﻕ ِﻤ
ﻟﻡ ﻴ ﺒ ﹶ
ﺍﻟﻔﺭﺯﺩﻕ ﻑ ﻭﻫﺎﺸﻡ
ﺱ ﻤﻥ ﻤﻨﺎ ٍ
ﺴ ﺒﻨِﻲ***ﺒﻨﻭ ﻋﺒ ِﺩ ﺸﻤ ٍ
ﺕﻭ
ﻥ ﻨﺼﻔﹰﺎ ﻟﻭ ﺴﺒ ﺒ ﹸ
ﻭﻟﻜ
ﻥ
ﻤﺠﻬﻭل ﻲ
ﻻ ﻴﻘِﻴﻨ ِ
ﻰ ﻭ ﹶ
ﻋﹶﻠ
ل***ﺃَﻤـَﺎ ﻴ ﺒﻘِﻲ
ل ﻭﺍ ﺭﺘِﺤﺎ ٌ
ﺤٌل ﺍﻟ ﺩ ﻫ ِﺭ ِ
َﺃﻜﹸـ ﱠ
ﺴﺤﻴﻡ ﺒﻥ ﻭﺜﻴل ﺃﻨﹶﺎ ﺍﺒﻥ ﺠﻼ ﻭﻁﻼﻉ ﺍﻟﺜﹶﻨﺎﻴﺎ***ﻤﺘﻲ ﺃﻀ ﻊ ﺍﻟﻌﻤﺎﻤ ﹶﺔ ﺘﻌﺭﻓﻭﻨﻲ
ﺍﺴﺤﺎﻕ ﺒﻥ ﺨﻠﻑ ﺍﻟﺒﻬﺭﺍﻨﻲ ﺍﻟﻨﺤﻭ ﻴﺒﺴﻁ ﻤﻥ ﻟﺴﺎﻥ ﺍﻷﻟﻜﻥ***ﻭﺍﻟﻤﺭﺀ ﺘﻜﺭﻤﻪ ﺇﺫﺍ ﻟﻡ ﻴﻠﺤﻥ
ﺯﻫﻴﺭ ﺒﻥ ﺃﺒﻲ ﺴﻠﻤﻲ ل ﻤﻨﻬﺎ ﺘﺎﻤﻜﹰﺎ ﹶﻗﺭِﺩﺍ***ﻜﻤﺎ ﺘﺨﻭﻑ ﻋﻭﺩ ﺍﻟﻨﺒﻌﺔ ﺍﻟﺴﻔﻥ
ﺘﺨﻭﻑ ﺍﻟﺭﺤ ُ
ﻏﻴﺭ ﻤﺫﻜﻭﺭ ﻥ
ﺠﻴﺎ ﺩ ﻤِﺎ ﻴ ﹶﻘ ﺩﻥ ﺒﺄ ﺭﺴﺎ ِ
ﻁ ﻴ ﻬ ﻡ***ﻭﺤﺘﱠﻰ ﺍﻟ ِ
ل ﻤ ِ
ﺤﺘﱠﻰ ﺘ ِﻜ ﱡ
ﺕ ﺒﻬﻡ
ﺴ ﺭ ﺒ ﹸ
ﻋﻤﺭﻭ ﺒﻥ ﻜﺜﻠﻭﻡ ﺠﺭﺍﻫﺎ ﺍﻟﻴ ِﻤ ﻴﻨﹶﺎ
ﺱ ﻤ
ﻥ ﺍﻟﻜﺄ
ﻋﻤﺭﻭ***ﻭﻜﺎ
ﺱ ﻋﻨﺎ ﺃ ﻡ
ﺕ ﺍﻟﻜﺄ
ﺼ ﺩ ﺩ ِ
ﻭﺇﺫﺍ ﻁﻠﺒﺕ ﻤﻥ ﺍﻟﻌﻠﻭﻡ ﺃﺠﻠﻬﺎ***ﻓﺄﺠﻠﻬﺎ ﻤﻨﻬﺎ ﻤﻘﻴﻡ ﺍﻷﻟﺴﻥ
ﻤﺠﻬﻭل ﺕ ﻻ ﻴﻌﻨﻴﻨِﻲ
ﺕ ﺜﱠﻤﺕ ﹸﻗ ﹾﻠ ﹸ
ﻭﻟﻘﺩ ﺃﻤ ﺭ ﻋﻠﻰ ﺍﻟﻠﺌﻴ ِﻡ ﻴﺴِﺒﻨﻲ***ﻓﻤﻀﻴ ﹸ
ﺴﺤﻴﻡ ﺒﻥ ﻭﺜﻴل ﻥ
ﺤ ﺩ ﺍﻷ ﺭ ﺒﻌِﻴ ِ
ﺕ
ﻲ*** ﻭ ﹶﻗ ﺩ ﺠﺎ ﻭ ﺯ ﹸ
ﺸ ﻌﺭﺍ ﺀ ﻤِﻨ
ﻭﻤﺎﺫﺍ ﹶﺘ ﺒ ﹶﺘﻐِﻲ ﺍﻟ ﱡ
ﻫـ
ﻓﺤﻴﻡ ﺒﻥ ﺴﻠﻴﻡ ﺍﻟﻌﻘﻠﻲ ﺕ ﻋﻠﻰ ﺒﻨﻭﻗﺸﻴﺭ***ﻟﻌﻤﺭ ﺃﺒﻴﻙ ﺃﻋﺠﺒﻨﻲ ﺭﻀﺎﻫﺎ
ﺇﺫﺍ ﺭﻀﻴ ﹸ
ﺍﻟﻌﺒﺎﺱ ﺒﻥ ﻤﺭﺩﺍﺱ ﺴﻭﺍﻫﺎ
ﻥ ﺤ ﹾﺘﻔِﻲ ﺃ ﻡ ِ
ﺃﻜ ﺭ ﻋﻠﻰ ﺍﻟﻜﺘﻴﺒ ِﺔ ﻻ ﺃُﺒﺎﻟﻲ***ﺃﻓﹶﻴﻬﺎ ﻜﹶﺎ
ﻏﻴﺭ ﻤﺫﻜﻭﺭ ﺠ ِﺩ ﻏﹶﺎ ﻴﺘﹶﺎﻫﺎ
ﻥ ﺃﺒﺎﻫﺎ ﻭﺃﺒﺎ ﺃﺒﺎﻫﺎ***ﻗﺩ ﺒﹶﻠﻐﹶﺎ ﻓﻲ ﺍﻟ ﻤ
ﺇ
ﻱ
ﺍﻟﻨﺎﺒﻐﺔ ﺍﻟﺠﻌﺩﻯ ﻥ ﺍﻷَﺘﺎ ِﻭﻴﺎ
ﻑ ﻻ ﻤﻭﺍﻟﻲ ﻗﹶﺭﺍﺒ ٍﺔ***ﻭﻟﻜﻥ ﹶﻗﻁِﻴﻨﹰﺎ ﻴﺴﺄﻟﻭ
ﺤ ﹾﻠ ٍ
ﻤﻭﺍﻟﻲ ِ
ﺍﻟﻨﺎﺒﻐﺔ ﺍﻟﺠﻌﺩﻱ ﺤﺒﻬﺎ ﻤﺘﺭﺍﺨﻴﺎ
ﺕ ﺴﻭﺍ ﺩ ﺍﻟﻘﻠﺏ ﻻ ﺃﻨﺎ ﺒﺎﻏﻴﹰﺎ***ﺴﻭﺍﻫﺎ ﻭﻻ ﻋﻥ
ﺤﱠﻠ ﹾ
ﻭ
ﻗﺎﺌﻤﺔ ﺍﻟﻤﺼﺎﺩﺭ ﻭﺍﻟﻤﺭﺍﺠﻊ
ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ – ﺭﻭﺍﻴﺔ ﺤﻔﺹ ﻋﻥ ﻋﺎﺼﻡ . )(1
ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ – ﺭﻭﺍﻴﺔ ﺍﻟﺩﻭﺭﻱ ﻋﻥ ﺃﺒﻲ ﺍﻟﻌﻼﺀ . )(2
ﺃﺒﻭ ﺍﻟﺤﺴﻴﻥ ﺒﻥ ﻓﺎﺭﺱ – ﺍﻟﺼﺤﺎﺒﻲ ﻓـﻲ ﻓﻘـﻪ ﺍﻟﻠﻐـﺔ – ﺍﻟﻤﻜﺘﺒـﺔ ﺍﻟـﺴﻠﻔﻴﺔ ﺩ.ﻁ )(3
1323ﻫـ.
ﺃﺒﻭ ﺍﻟﻁﻴﺏ ﺍﻟﻠﻐﻭﻱ )ﺃﺒﻭ ﺍﻟﻁﻴﺏ ﻋﺒﺩ ﺍﻟﻭﺍﺤـﺩ ﺒـﻥ ﻋﻠـﻲ( ﻤﺭﺍﺘـﺏ ﺍﻟﻨﺤـﻭﻴﻴﻥ )(4
ﺘﺤﻘﻴﻕ/ﻤﺤﻤﺩ ﺃﺒﻭ ﺍﻟﻔﻀل ﺇﺒﺭﺍﻫﻴﻡ – ﻤﻜﺘﺒﺔ ﺍﻟﻨﻬﻀﺔ – ﻤﺼﺭ – ﺍﻟﻔﺠﺎﻟﺔ ﺩ.ﺕ.ﻁ.
ﻤﻜﺘﺒﺔ ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ – ﺘﺤﻘﻴﻕ /ﺯﻫﻴﺭ ﺯﺍﻫﺭ – ﺇﻋﺭﺍﺏ ﺍﻟﻘﺭﺁﻥ – ﺃﺒﻭ ﺠﻌﻔﺭ ﺍﻟﻨﺤﺎﺱ )(5
ﺍﻟﻌﺭﺒﻴﺔ ﺒﻴﺭﻭﺕ ﻁ1409 3ﻫـ1988-ﻡ.
ﺃﺒﻭ ﺤﺎﻤﺩ ﺍﻟﻐﺯﺍﻟﻲ – ﺇﺤﻴﺎﺀ ﻋﻠﻭﻡ ﺍﻟﺩﻴﻥ – ﻁﺒﻌﺔ ﺍﻟﻤﻜﺘﺒﺔ ﺍﻟﺘﺠﺎﺭﻴﺔ ﺩ.ﺕ. )(6
– ﺃﺒﻭ ﺤﺒﺎﻥ ﺍﻷﻨﺩﻟﺴﻲ )ﺃﻤﻴﺭ ﺍﻟﺩﻴﻥ ﺃﺒﻭ ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺒﻥ ﻴﻭﺴﻑ( – ﺍﻟﺒﺤﺭ ﺍﻟﻤﺤﻴﻁ )(7
ﻤﻜﺘﺒﺔ ﺍﻟﻨﺼﺭ ﺍﻟﺤﺩﻴﺜﺔ – ﺍﻟﺭﻴﺎﺽ – ﻤﻜﺘﺒﺔ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻹﺴـﻼﻤﻲ – ﻁ2
1413ﻫـ1992-ﻡ.
ﺃﺒﻭ ﺯﺭﻋﺔ )ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺒﻥ ﻤﺤﻤﺩ ﺒﻥ ﺯﻨﺠﻠﺔ( – ﺤﺠﺔ ﺍﻟﻘﺭﺍﺀﺍﺕ ﺘﺤﻘﻴﻕ /ﺴـﻌﻴﺩ )(8
ﺍﻷﻓﻐﺎﻨﻲ – ﻤﺅﺴﺴﺔ ﺍﻟﺭﺴﺎﻟﺔ – ﺒﻴﺭﻭﺕ ﺩ.ﻁ 1402ﻫـ.
ﺃﺤﻤﺩ ﺃﻤﻴﻥ – ﻀﺤﻲ ﺍﻹﺴﻼﻡ – ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺭﺒﻲ – ﺒﻴﺭﻭﺕ. )(9
) (10ﺃﺤﻤﺩ ﺒﻥ ﺤﻨﺒل – ﻤﺴﻨﺩ ﺍﻹﻤﺎﻡ ﺃﺤﻤﺩ ﺒﻥ ﺤﻨﺒل – ﺍﻟﻘﺎﻫﺭﺓ 1313ﻫـ1895-ﻡ.
ﻅﺎﻫﺭﺓ ﺍﻹﻋﺭﺍﺏ ﻓﻲ ﺍﻟﻨﺤﻭ ﺍﻟﻌﺭﺒﻲ ﻭﺘﻁﺒﻴﻘﺎﺘﻪ ﻓﻲ ﺍﻟﻘﺭﺁﻥ – ) (11ﺃﺤﻤﺩ ﺴﻠﻴﻤﺎﻥ ﻴﺎﻗﻭﺕ
ﺍﻟﻜﺭﻴﻡ – ﺩﺍﺭ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﺠﺎﻤﻌﻴﺔ ﻤﺼﺭ ﺩ.ﻁ 2000ﻡ .
) (12ﺃﺤﻤﺩ ﻋﺒﺩ ﺍﻟﻌﻅﻴﻡ ﻋﺒﺩ ﺍﻟﻨﺒﻲ – ﺍﻟﻘﺎﻋﺩﺓ ﺍﻟﻨﺤﻭﻴﺔ ﺩﺭﺍﺴﺔ ﻨﻘﺩﻴﺔ ﺘﺤﻠﻴﻠﻴـﺔ ﻜﻠﻴـﺔ ﺩﺍﺭ
ﺍﻟﻌﻠﻭﻡ – ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻟﺘﻭﺯﻴﻊ 1410ﻫـ1990-ﻡ .
) (13ﺃﺤﻤﺩ ﻤﺨﺘﺎﺭ ﻋﻤﺭ – ﺍﻟﺒﺤﺙ ﺍﻟﻠﻐﻭﻱ ﻋﻨﺩ ﺍﻟﻌﺭﺏ – ﺍﻟﻘﺎﻫﺭﺓ ﻁ1978 3ﻡ.
) (14ﺃﺤﻤﺩ ﻤﻜﻲ ﺍﻷﻨﺼﺎﺭﻱ – ﺃﺒﻭ ﺯﻜﺭﻴﺎ ﺍﻟﻔﺭﺍﺀ ﻭﻤﺫﻫﺒﻪ ﻓﻲ ﺍﻟﻨﺤﻭ ﻭﺍﻟﻠﻐـﺔ ﺍﻟﻤﺠﻠـﺱ
ﺍﻷﻋﻠﻰ ﻟﺭﻋﺎﻴﺔ ﺍﻟﻔﻨﻭﻥ ﻭﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻭﻡ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺩ.ﻁ ﺩ.ﺕ .
• ﺴﻴﺒﻭﻴﻪ ﻭﺍﻟﻘﺭﺍﺀﺍﺕ – ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ ﻤﺼﺭ ﺩ.ﻁ1392ﻫـ1972-ﻡ.
) (15ﺍﺒﻥ ﺍﻷﺜﻴﺭ )ﺍﺒﻥ ﻋﻤﺭﻭ ﺍﻷﺜﻴﺭ( – ﺃﺴﺩ ﺍﻟﻐﺎﺒﺔ ﻓﻲ ﻤﻌﺭﻓﺔ ﺍﻟﺼﺤﺎﺒﺔ – ﻤﻜﺘﺒﺔ ﺍﻟﺸﻌﺏ
ﺍﻟﻘﺎﻫﺭﺓ ﺩ.ﻁ 1970ﻡ . –
) (16ﺍﺒﻥ ﺍﻷﻨﺒﺎﺭﻱ )ﺃﺒﻭ ﺍﻟﺒﺭﻜﺎﺕ ﻜﻤﺎل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ( – ﻨﺯﻫﺔ ﺍﻷﻟﺒﺎﺀ ﻓﻲ ﻁﺒﻘﺎﺕ
ﻤﻜﺘﺒﺔ ﺍﻟﻤﻨﺎﺭ ﺍﻷﺭﺩﻥ ﻁ1405 3ﻫــ- – ﺘﺤﻘﻴﻕ /ﺇﺒﺭﺍﻫﻴﻡ ﺍﻟﺴﺎﻤﺭﺍﺌﻲ – ﺍﻷﺩﺒﺎﺀ
1985ﻡ.
– • ﺍﻹﻨﺼﺎﻑ ﻓﻲ ﻤﺴﺎﺌل ﺍﻟﺨﻼﻑ ﺒـﻴﻥ ﺍﻟﻨﺤـﻭﻴﻴﻥ ﻭﺍﻟﺒـﺼﺭﻴﻴﻥ ﻭﺍﻟﻜـﻭﻓﻴﻴﻥ
ﺘﺤﻘﻴﻕ/ﻤﺤﻤﺩ ﻤﺤﻲ ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ– ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﺩ.ﻁ ﺩ.ﺕ ﻭﻁﺒﻌﻪ ﺃﺨـﺭﻯ
ﺩﺍﺭ ﺍﻟﻁﻼﺌﻊ ﺩ.ﻁ ﺩ.ﺕ.
) (17ﺍﺒﻥ ﺍﻟﺠﺫﺭﻱ )ﻤﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ ﻋﻠﻲ ﺒﻥ ﻴﻭﺴﻑ( – ﺍﻟﻨﺜﺭ ﻓﻲ ﺍﻟﻘـﺭﺍﺀﺍﺕ ﺍﻟﻌـﺸﺭ
ﻤﻜﺘﺒﺔ ﺍﻟﻘﺎﻫﺭﺓ ﺒﻤﻴﺩﺍﻥ ﺍﻷﺯﻫﺭ ﻭﻤﻁﺒﻌﺔ ﻤـﺼﻁﻔﻲ – ﺘﺤﻘﻴﻕ /ﻤﺤﻤﺩ ﺴﺎﻟﻡ ﻤﺤﻴﺴﻥ
ﻤﺤﻤﺩ ﻋﻠﻲ ﺍﻟﻘﺎﻫﺭﺓ – ﺩ.ﻁ ،ﺩ.ﻁ ،ﻤﻁﺒﻌﺔ ﺃﺨﺭﻯ ﺒﺘﺤﻘﻴﻕ/ﻤﺤﻤﺩ ﻋﻠﻲ ﺍﻟﻀﺒﺎﻉ.
) (18ﺍﺒﻥ ﺍﻟﻨﺩﻴﻡ )ﻤﺤﻤﺩ ﺒﻥ ﺇﺴﺤﺎﻕ( – ﺍﻟﻔﻬﺭﺴﺕ – ﻤﻁﺒﻌﺔ ﺍﻻﺴـﺘﻘﺎﻤﺔ – ﺍﻟﻘـﺎﻫﺭﺓ ﺩ.ﻁ
ﺩ.ﺕ.
ﺘﺤﻘﻴﻕ /ﻤﺤﻤﺩ ﻋﻠﻲ ﺍﻟﻨﺠﺎﺭ –ﺭ ﺩﺍﺭ – ) (19ﺍﺒﻥ ﺠﻨﻲ )ﺃﺒﻭ ﺍﻟﻔﺘﺢ ﻋﺜﻤﺎﻥ( – ﺍﻟﺨﺼﺎﺌﺹ
ﺍﻟﻬﺩﻱ ﻟﻠﻨﺸﺭ ﻭﺍﻟﻁﺒﺎﻋﺔ – ﺒﻴﺭﻭﺕ ﺩ.ﻁ ﺩ.ﺕ ﻭﺃﺨﺭﻯ ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻤـﺼﺭﻴﺔ ﺩ.ﻁ
1956ﻡ .
ﺘﺤﻘﻴﻕ /ﻋﻠـﻰ – • ﺍﻟﻤﺤﺘﺴﺏ ﻓﻲ ﺘﺜﺒﻴﺕ ﻭﺠﻭﻩ ﺸﻭﺍﺫ ﺍﻟﻘﺭﺍﺀﺍﺕ ﻭﺍﻹﻴﻀﺎﺡ ﻋﻨﻬﺎ
ﺍﻟﻨﺠﺩﻱ ﻭﺁﺨﺭﻭﻥ – ﻟﺠﻨﺔ ﺇﺤﻴﺎﺀ ﺍﻟﺘﺭﺍﺙ ﺍﻹﺴﻼﻤﻲ ﺍﻟﻘﺎﻫﺭﺓ ﺩ.ﻁ 1386ﻫـ.
) (20ﺍﺒﻥ ﺤﺠﺭ ﺍﻟﻌﺴﻘﻼﻨﻲ )ﺃﺤﻤﺩ ﺒﻥ ﻋﻠﻲ ﺒﻥ ﺤﺠﺭ( – ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺒـﺸﺭﺡ ﺼـﺤﻴﺢ
ﺩﺍﺭ – ﺍﻟﺒﺨﺎﺭﻱ ﺘﺤﻘﻴﻕ ﻭﻤﺭﺍﺠﻌﺔ /ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺒﻥ ﺒﺎﺯ ﻭﻤﺤﻤﺩ ﻓﺅﺍﺩ ﻋﺒﺩ ﺍﻟﺒـﺎﻗﻲ
ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ ﺒﻴﺭﻭﺕ ﻁ1411 1ﻫـ1990-ﻡ .
) (21ﺍﺒﻥ ﺨﺎﻟﻭﻴﺔ – ﺍﻟﺤﺴﻥ ﺒﻥ ﺃﺤﻤﺩ ﺒﻥ ﺤﻤﺩﺍﻥ – ﺘﺤﻘﻴﻕ /ﻋﺒﺩ ﺍﻟﻌﺎل ﺴﺎﻟﻡ ﻤﻜﺭﻡ – ﺩﺍﺭ
ﺍﻟﺸﺭﻭﻕ – ﺒﻴﺭﻭﺕ ﻁ1401 4ﻫـ1981-ﻡ .
) (22ﺍﺒﻥ ﺨﻠﻜﺎﻥ )ﺃﺒﻲ ﺍﻟﻌﺒﺎﺱ ﺸﻤﺱ ﺍﻟﺩﻴﻥ ﺃﺤﻤﺩ( – ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ ﻭﺃﻨﺒﺎﻩ ﺃﺒﻨﺎﺀ ﺍﻟﺯﻤﺎﻥ
ﺘﺤﻘﻴﻕ/ﺇﺤﺴﺎﻥ ﻋﺒﺎﺱ – ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓﺔ ﺒﻴﺭﻭﺕ ﺩ.ﻁ ﺩ.ﺕ . –
) (23ﺍﺒﻥ ﺭﺸﻴﻕ ﺍﻟﻘﻴﺭﻭﺍﻨﻲ )ﺃﺒﻭ ﻋﻠﻲ ﺍﻟﺤﺴﻥ ﺒﻥ ﺭﺸﻴﻕ( – ﺍﻟﻌﻤﺩﺓ ﻓﻲ ﻤﺤﺎﺴﻥ ﺍﻟـﺸﻌﺭ
ﻁ2 – ﻤﺼﺭ – ﻤﻁﺒﻌﺔ ﺍﻟﺴﻌﺎﺩﺓ – ﺘﺤﻘﻴﻕ/ﻤﺤﻤﺩ ﻤﺤﻲ ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ – ﻭﺁﺩﺍﺒﻪ
1374ﻫـ1950-ﻡ.
) (24ﺍﺒﻥ ﻋﻘﻴل )ﺒﻬﺎﺀ ﺍﻟﺩﻴﻥ ﺃﺒﻲ ﻤﺤﻤﺩ ﻋﺒﺩ ﺍﷲ( – ﺸﺭﺡ ﺍﺒﻥ ﻋﻘﻴل ﻋﻠﻰ ﺃﻟﻔﻴـﺔ ﺍﺒـﻥ
ﻗﺩﻡ ﻟﻪ ﻭﻭﻀﻊ ﻫﻭﺍﻤﺸﻪ /ﺍﻤﻴل ﻴﻌﻘﻭﺏ ﻤﻁﺒﻌﺔ ﺃﺨﺭﻯ ﺒﺘﺤﻘﻴـﻕ /ﻤﺤﻤـﺩ – ﻤﺎﻟﻙ
ﻤﺤﻲ ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ – ﺩﺍﺭ ﺇﺤﻴﺎﺀ ﺍﻟﺘﺭﺍﺙ ﻤﺼﺭ ﺩ.ﻁ ﺩ.ﺕ.
ﺘﺤﻘﻴﻕ ﻭﻀﺒﻁ /ﻋﺒﺩ ﺍﻟﺴﻼﻡ ﻫـﺎﺭﻭﻥ ﺩﺍﺭ ﺍﻟﻜﺘـﺏ – ﻤﻘﺎﻴﻴﺱ ﺍﻟﻠﻐﺔ – ) (25ﺍﺒﻥ ﻓﺎﺭﺱ
ﺍﻟﻌﻠﻤﻴﺔ – ﺇﻴﺭﺍﻥ ﺩ.ﻁ ﺩ.ﺕ.
) (26ﺍﺒﻥ ﻗﺘﻴﺒﺔ )ﺃﺒﻭ ﻤﺤﻤﺩ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﻤﺴﻠﻡ( – ﺍﻟﺸﻌﺭ ﻭﺍﻟﺸﻌﺭﺍﺀ – ﺘﺤﻘﻴﻕ/ﺃﺤﻤﺩ ﻤﺤﻤﺩ
ﺸﺎﻜﺭ – ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ ﺩ.ﻁ 1966ﻡ .
) (27ﺍﺒﻥ ﻤﻨﻅﻭﺭ )ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﻤﺤﻤﺩ ﺒﻥ ﻤﻜﺭﻡ(– ﻟﺴﺎﻥ ﺍﻟﻌﺭﺏ – ﺘﺤﻘﻴﻕ /ﻋﺒﺩ ﺍﷲ ﻋﻠﻰ
ﻜﺒﻴﺭ ﻤﺤﻤﺩ ﺃﺤﻤﺩ ﺤﺴﺏ ﺍﷲ ﻭﻫﺎﺸﻡ ﻤﺤﻤﺩ ﺍﻟﺸﺎﺫﻟﻲ – ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ.
) (28ﺍﺒﻥ ﻫﺸﺎﻡ )ﺃﺒﻲ ﻋﺒﺩ ﺍﷲ ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﺒﻥ ﻴﻭﺴﻑ( – ﻤﻐﻨﻲ ﺍﻟﻠﺒﻴـﺏ ﻋـﻥ ﻜﺘـﺏ
ﺍﻷﻋﺎﺭﻴﺏ – ﺍﻟﻤﻜﺘﺒﺔ ﺍﻟﻌﺼﻴﺭﻴﺔ – ﺒﻴﺭﻭﺕ 1411ﻫـ1991-ﻡ .
ﺍﻟﻘـﺎﻫﺭﺓ ﻤﻁﺒﻌـﺔ – • ﺃﻭﻀﺢ ﺍﻟﻤﺴﺎﻟﻙ ﻋﻠﻰ ﺃﻟﻔﻴﺔ ﺒﻥ ﻤﺎﻟﻙ–ﺍﻟﻤﻜﺘﺒﺔ ﺍﻟﺘﺠﺎﺭﻴـﺔ
ﺍﻟﻔﺠﺎﻟﺔ ﺩ.ﺕ ﻭﺃﺨﺭﻯ ﺩﺍﺭ ﺍﻟﺤﺒﻴﺏ– ﺒﻴﺭﻭﺕ ﺩ.ﻁ 1399ﻫـ1979-ﻡ .
ﺍﻟﻤﻨﻴﺭﻴـﺔ– ) (29ﺍﺒﻥ ﻴﻌﻴﺵ )ﻤﻭﻓﻕ ﺍﻟﺩﻴﻥ ﻴﻌﻴﺵ ﺒﻥ ﻋﻠﻲ( ﺸﺭﺡ ﺍﻟﻤﻔﺼل – ﺍﻟﻤﻁﺒﻌـﺔ
ﻤﺼﺭ ﺩ.ﻁ ﺩ.ﺕ .
ﺒﻴﺭﻭﺕ ﺩ.ﻁ 1377ﻫـ- – ﺩﺍﺭ ﺼﺎﺩﺭ – ) (30ﺍﻤﺭﺅ ﺍﻟﻘﻴﺱ )ﺠﻨﺩﺏ ﺒﻥ ﺤﺠﺭ( ﺩﻴﻭﺍﻨﻪ
1958ﻡ .
ﺘﺤﻘﻴﻕ /ﻋﺒﺩ ﺍﻷﻤﻴﺭ ﻤﺤﻤﺩ ﺍﻷﻤﻴﻥ – ﻤﻌﺎﻨﻲ ﺍﻟﻘﺭﺁﻥ – ) (31ﺍﻷﺨﻔﺵ )ﺴﻌﻴﺩ ﺒﻥ ﻤﺴﻌﺩﺓ(
ﻋﺎﻟﻡ ﺍﻟﻜﺘﺏ – ﺒﻴﺭﻭﺕ ﻁ1405 1ﻫـ1985-ﻡ. –
) (32ﺍﻟﺒﺨﺎﺭﻱ – ﺼﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ – 9ﻤﺠﻠﺩﺍﺕ ﺍﻟﻘﺎﻫﺭﺓ 1345ﻫـ.
– ) (33ﺍﻟﺒﻐﺩﺍﺩﻱ )ﻋﺒﺩ ﺍﻟﻘﺎﺩﺭ ﺒﻥ ﻋﻤﺭ( – ﺨﺯﺍﻨﺔ ﺍﻷﺩﺏ ﻭﻟﺏ ﻟﺒـﺎﺏ ﻟـﺴﺎﻥ ﺍﻟﻌـﺭﺏ
ﻤﻁﺒﻌﺔ ﺃﺨﺭﻯ – ﺍﻟﻬﻴﺌﺔ ﺍﻟﻌﺎﻤﺔ ﻟﻠﻜﺘﺎﺏ 1979ﻡ ﺩ.ﻁ – ﺘﺤﻘﻴﻕ/ﻋﺒﺩ ﺍﻟﺴﻼﻡ ﻫﺎﺭﻭﻥ
ﻤﻁﺒﻌﺔ ﺒﻭﻻﻕ ﻁ 1ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺭﺒﻲ ﺩ.ﺕ .
ﺘﺤﻘﻴﻕ /ﻋﺒـﺩ ﺍﻟـﺴﻼﻡ – ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺘﺒﻴﻥ – ) (34ﺍﻟﺠﺎﺤﻅ )ﺃﺒﻭ ﻋﺜﻤﺎﻥ ﻋﻤﺭﻭ ﺒﻥ ﺒﺤﺭ(
ﻫﺎﺭﻭﻥ – ﻤﻜﺘﺒﺔ ﺍﻟﺨﺎﻨﺠﻲ ﺍﻟﻘﺎﻫﺭﺓ ﻁ 4ﺩ.ﺕ.
ﻋﺎﻟﻡ ﺍﻟﻜﺘـﺏ ﺒﻴـﺭﻭﺕ ﻁ1 – ﺘﺤﻘﻴﻕ /ﻋﺒﺩ ﺍﷲ ﻋﻤﻴﺭﺓ – ﺍﻟﺘﻌﺭﻴﻔﺎﺕ – ) (35ﺍﻟﺠﺭﺠﺎﻨﻲ
1487ﻫـ.
) (36ﺍﻟﺨﻠﻴل )ﺃﺒﻭ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺒﻥ ﺃﺤﻤـﺩ ﺍﻟﻔﺭﺍﻫﻴـﺩﻱ( – ﺍﻟﻌـﻴﻥ – ﺘﺤﻘﻴـﻕ/ﻤﻬـﺩﻱ
ﺍﻟﻤﺨﺯﻭﻤﻲ ﻭﺇﺒﺭﺍﻫﻴﻡ ﺍﻟﺴﺎﻤﺭﺍﺌﻲ – ﺩﺍﺭ ﻤﻜﺘﺒﺔ ﺍﻟﻬﻼل ﺩ.ﻁ . ،ﺩ.ﺕ.
– ) (37ﺍﻟﺩﻴﻤﺎﻁﻲ )ﺃﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ( – ﺍﺘﺤﺎﻑ ﻓﻀﻼﺀ ﺍﻟﺒﺸﺭ ﻓﻲ ﺍﻟﻘﺭﺍﺀﺍﺕ ﺍﻷﺭﺒﻊ ﻋﺸﺭ
ﺭﻭﺍﻩ ﻭﺼﺤﺤﻪ ﻭﻋﻠﻕ ﻋﻠﻴﻪ /ﻤﺤﻤﺩ ﻋﻠﻲ ﺍﻟﺼﺒﺎﻍ – ﺩﺍﺭ ﺍﻟﻨـﺩﻭﺓ – ﺒﻴـﺭﻭﺕ ﺩ.ﻁ
ﺩ.ﺕ.
ﻁﺒﻘﺎﺕ ﺍﻟﻨﺤﻭﻴﻴﻥ ﻭﺍﻟﻠﻐﻭﻴﻴﻥ ﺘﺤﻘﻴﻕ /ﻤﺤﻤﺩ – ) (38ﺍﻟﺯﺒﻴﺩﻱ )ﺃﺒﻭﺒﻜﺭ ﻤﺤﻤﺩ ﺍﻟﻤﺭﺘﻀﻲ(
ﺃﺒﻭ ﺍﻟﻔﻀل ﺇﺒﺭﺍﻫﻴﻡ – ﻤﻁﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻤﺼﺭﻴﺔ ﺩ.ﻁ 1369ﻫـ1950-ﻡ.
ﺘﺤﻘﻴـﻕ/ – ) (39ﺍﻟﺯﺒﻴﺩﻱ )ﻤﺤﻲ ﺍﻟﺩﻴﻥ ﺃﺒﻭ ﻓﻴﺽ( ﺘﺎﺝ ﺍﻟﻌﺭﻭﺱ ﻤﻥ ﺠﻭﺍﻫﺭ ﺍﻟﻘﺎﻤﻭﺱ
ﻋﻠﻲ ﺒﺸﺭﻱ – ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ – ﺒﻴﺭﻭﺕ ﺩ.ﻁ 1414ﻫـ1994-ﻡ .
) (40ﺍﻟﺯﺠﺎﺠﻲ )ﺃﺒﻭ ﺍﻟﻘﺎﺴﻡ ﺒﻥ ﺃﺒﻲ ﺇﺴﺤﺎﻕ( – ﺍﻹﻴﻀﺎﺡ ﻓﻲ ﻋﻠﻡ ﺍﻟﻨﺤﻭ – ﺘﺤﻘﻴﻕ /ﻤﺎﺯﻥ
ﻤﺒﺎﺭﻙ – ﻤﻜﺘﺒﺔ ﺩﺍﺭ ﺍﻟﻌﺭﻭﺒﺔ – ﻤﻁﺒﻌﺔ ﺍﻟﻤﺩﻨﻲ ﺩ.ﻁ 1378ﻫـ1959-ﻡ.
• ﻤﺠﺎﻟﺱ ﺍﻟﻌﻠﻤﺎﺀ – ﺘﺤﻘﻴﻕ /ﻋﺒﺩ ﺍﻟﺴﻼﻡ ﻫﺎﺭﻭﻥ – ﺍﻟﻜﻭﻴﺕ ﺩ.ﻁ 1962ﻡ .
ﺩﺍﺭ – ﺘﺤﻘﻴﻕ/ﻤﺤﻤﺩ ﺃﺒﻭ ﺍﻟﻔﻀل ﺇﺒﺭﺍﻫﻴﻡ – ﺍﻟﺒﺭﻫﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ – ) (41ﺍﻟﺯﺭﻜﺸﻲ
ﺍﻟﻤﻌﺎﺭﻑ – ﺒﻴﺭﻭﺕ ﻁ1391 3ﻫـ.
ﺍﻟﻜﺸﺎﻑ ﻋﻥ ﺤﻘﺎﺌﻕ ﻏﻭﺍﻤﺽ ﺍﻟﺘﻨﺯﻴل ﻭﻋﻴﻭﺏ – ) (42ﺍﻟﺯﻤﺨﺸﺭﻱ )ﻤﺤﻤﻭﺩ ﺒﻥ ﻋﻤﺭ(
ﺍﻷﻗﺎﻭﻴل ﻓﻲ ﻭﺠﻭﻩ ﺍﻟﺘﺄﻭﻴل ،ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨـﺸﺭ ﺩ.ﻁ ﺩ.ﺕ ﻭﺃﺨـﺭﻯ
ﺍﻟﻤﻜﺘﺒﺔ ﺍﻟﺘﺠﺎﺭﻴﺔ ﺍﻟﻘﺎﻫﺭﺓ ﺩ.ﻁ 1365ﻫـ ﻭﺃﺨﺭﻯ ﻁﺒﻌﺔ ﺍﻻﺴﺘﻘﺎﻤﺔ ﺩ.ﻁ 1953ﻡ.
– ﺃﺨﺒـﺎﺭ ﺍﻟﻨﺤـﻭﻴﻴﻥ ﺍﻟﺒـﺼﺭﻴﻴﻥ – ) (43ﺍﻟﺴﻴﺭﺍﻓﻲ )ﺃﺒﻭ ﺘﻌﺒﺩ ﺍﻟﺤﺴﻥ ﺒﻥ ﻋﺒـﺩ ﺍﷲ(
ﻤﻁﺒﻌﺔ ﻤﺼﻁﻔﻲ ﺍﻟﺒـﺎﺒﻲ – ﺘﺤﻘﻴﻕ/ﻁﻪ ﻤﺤﻤﺩ ﺍﻟﺯﻴﻨﻲ ﻭﻤﺤﻤﺩ ﻋﺒﺩ ﺍﻟﻤﻨﻌﻡ ﺠﻔﺎﺠﻲ
ﺍﻟﺤﻠﺒﻲ ﻭﺃﻭﻻﺩﻩ – ﺩ.ﻁ 1374ﻫـ1955-ﻡ .
ﺘﺤﻘﻴﻕ /ﻓـﺎﺌﺯ ﻗـﺎﺭ ﻁ – ) (44ﺍﻟﻌﻜﺒﺭﻱ )ﺃﺒﻭ ﺍﻟﺒﻘﺎﺀ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺤﺴﻥ( – ﺸﺭﺡ ﺍﻟﻠﻤﻊ
ﺍﻟﻜﻭﻴﺕ ﺩ.ﻁ 1404ﻫـ1984-ﻡ .
) (45ﺍﻟﻔﺭﺍﺀ )ﺃﺒﻭ ﺯﻜﺭﻴﺎ ﻴﺤﻴﻲ ﺒﻥ ﺯﻴﺎﺩ( – ﻤﻌﺎﻨﻲ ﺍﻟﻘﺭﺁﻥ – ﺘﺤﻘﻴﻕ ﺃﺤﻤﺩ ﻴﻭﺴﻑ ﻨﺠﺎﺘﻲ
ﻭﻤﺤﻤﺩ ﻋﻠﻲ ﺍﻟﻨﺠﺎﺭ – ﺍﻟﻬﻴﺌﺔ ﺍﻟﻤﺼﺭﻴﺔ ﺍﻟﻌﺎﻤﺔ ﻟﻠﻜﺘﺏ ﺩ.ﻁ 1980ﻡ.
) (46ﺍﻟﻔﺭﺯﺩﻕ )ﻫﻤﺎﻡ ﺒﻥ ﻏﺎﻟﺏ ﺒﻥ ﺼﻌﺼﻌﺔ( – ﺩﻴﻭﺍﻨﻪ – ﺩﺍﺭ ﺼﺎﺩﺭ – ﺒﻴـﺭﻭﺕ ﺩ.ﻁ
1310ﻫـ1960-ﻡ.
) (47ﺍﻟﻜﺴﺎﺌﻲ )ﻋﻠﻲ ﺒﻥ ﺤﻤﺯﺓ( – ﻤﻌﺎﻨﻲ ﺍﻟﻘﺭﺁﻥ – ﺩﺭﺍﺴﺔ ﻭﺘﺤﻘﻴﻕ ﻋﻴﺴﻲ ﺸﺤﺎﺘﻪ – ﺩﺍﺭ
ﻀﻴﺎﺀ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ – ﺍﻟﻘﺎﻫﺭﺓ ﺩ.ﻁ 1998ﻡ .
) (48ﺍﻟﻤﺒﺭﺩ )ﺃﺒﻭ ﺍﻟﻌﺒﺎﺱ ﻤﺤﻤﺩ ﺒﻥ ﻴﺯﻴﺩ(– ﺍﻟﻜﺎﻤل ﻓﻲ ﺍﻟﻠﻐﺔ ﻭﺍﻷﺩﺏ – ﺘﺤﻘﻴﻕ /ﻤﺤﻤـﺩ
ﺃﺤﻤﺩ ﺍﻟﺩﺍﻟﻲ ﻤﺅﺴﺴﺔ ﺍﻟﺭﺴﺎﻟﺔ ﻁ1418 3ﻫـ1997-ﻡ .
ﺍﻟﻤﺠﻠﺱ ﺍﻷﻋﻠﻰ ﻟﻠـﺸﺌﻭﻥ – ﺘﺤﻘﻴﻕ /ﻤﺤﻤﺩ ﻋﺒﺩ ﺍﻟﺨﺎﻟﻕ ﻋﻀﻴﻤﻪ – • ﺍﻟﻤﻘﺘﻀﺏ
ﺍﻹﺴﻼﻤﻴﺔ ﺩ.ﻁ ﺩ.ﺕ.
ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ – ﺘﺤﻘﻴﻕ/ﻋﻠﻲ ﺍﻟﺒﺠﺎﻭﻱ – ) (49ﺍﻟﻤﺯﺭﺒﺎﻨﻲ )ﻤﺤﻤﺩ ﺒﻥ ﻋﻤﺭﺍﻥ( – ﺍﻟﻤﺭﺸﺢ
ﻤﺼﺭ ﺩ.ﻁ 1995ﻡ . –
) (50ﺍﻟﻨﺎﺒﻐﺔ )ﺯﻴﺎﺩ ﺒﻥ ﻤﻌﺎﻭﻴﺔ ﺒﻥ ﺨﺒﺎﺏ( ﺩﻴﻭﺍﻨﻪ ﺘﺤﻘﻴﻕ /ﺃﻜﺭﻡ ﺍﻟﺒﺴﺘﺎﻨﻲ ﺩﺍﺭ ﺼـﺎﺩﺭ
ﺒﻴﺭﻭﺕ ﺩ.ﻁ ﺩ.ﺕ .
) (51ﺠﺭﻴﺭ ﺒﻥ ﻋﻁﻴﺔ – ﺩﻴﻭﺍﻨﻪ – ﻁﺒﻌﺔ ﺩﺍﺭ ﺼﺎﺩﺭ ﺒﻴﺭﻭﺕ ﺩ.ﺕ .
) (52ﺠﻼل ﺍﻟﺩﻴﻥ ﺍﻟﺴﻴﻭﻁﻲ – ﺍﻷﺸﺒﺎﻩ ﻭﺍﻟﻨﻅﺎﺌﺭ – ﻤﻁﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﻌﺜﻤﺎﻨﻴﺔ ﺤﻴﺩﺭ
ﺁﺒﺎﺩ ﻁ 2ﺩ.ﺕ.
ﻨﺸﺭ ﻭﺘﻭﺯﻴﻊ – ﺘﺤﻘﻴﻕ /ﻤﺤﻤﺩ ﺃﺒﻭ ﺍﻟﻔﻀل ﺇﺒﺭﺍﻫﻴﻡ – • ﺍﻻﺘﻘﺎﻥ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ
ﺩﺍﺭ ﺍﻟﺘﺭﺍﺙ ﺍﻟﻘﺎﻫﺭﺓ ﺩ.ﻁ1398ﻫـ1951-ﻡ.
ﺘﺤﻘﻴﻕ /ﺃﺤﻤﺩ ﻤﺤﻤﺩ ﻗﺎﺴﻡ ﻤﻁﺒﻌﺔ ﺍﻟـﺴﻌﺎﺩﺓ – • ﺍﻻﻗﺘﺭﺍﺡ ﻓﻲ ﻋﻠﻡ ﺃﺼﻭل ﺍﻟﻨﺤﻭ
ﺍﻟﻘﺎﻫﺭﺓ ﻁ1396 1ﻫـ1976-ﻡ .
ﺩﺍﺭ – ﺘﺤﻘﻴﻕ ﻤﺤﻤﺩ ﺃﺒﻭ ﺍﻟﻔﻀل ﻭﺁﺨﺭﻭﻥ – • ﺍﻟﻤﺯﻫﺭ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻠﻐﺔ ﻭﺃﻨﻭﺍﻋﻬﺎ
ﺍﻟﺘﺭﺍﺙ – ﺍﻟﻘﺎﻫﺭﺓ ﻁ 3ﺩ.ﺕ .
ﺘﺤﻘﻴﻕ ﻤﺤﻤﺩ ﺃﺒﻭ ﺍﻟﻔـﻀل – ﺇﻨﺒﺎﻩ ﺍﻟﺭﻭﺍﺓ ﻋﻠﻰ ﺃﻨﺒﺎﺓ ﺍﻟﻨﺤﺎﺓ – ) (53ﺠﻤﺎل ﺍﻟﺩﻴﻥ ﺍﻟﻘﻔﻁﻲ
ﺇﺒﺭﺍﻫﻴﻡ – ﻤﻁﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻤﺼﺭﻴﺔ 1374ﻫـ1955-ﻡ .
ﺍﻟﻤﻌـﺎﺭﻑ– ) (54ﺤﻤﺯﺓ ﻓﺘﺢ ﺍﷲ – ﺍﻟﻤﺫﺍﻫﺏ ﺍﻟﻔﺘﺤﻴﺔ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺭﺒﻴﺔ – ﻨﻅـﺎﺭﺓ
ﺍﻟﻘﺎﻫﺭﺓ ﺩ.ﻁ 1908ﻡ.
– ) (55ﺫﻭ ﺍﻟﺭﻤﺔ )ﻏﻴﻼﻥ ﺒﻥ ﻋﻘﺒﺔ( ﺩﻴﻭﺍﻨﻪ ﺘﺤﻘﻴﻕ /ﻜﺎﺭ ﻫﻨـﺭﻱ ﻭﺤـﻴﺱ ﻤﻜـﺎﺭﻨﺘﻲ
ﻤﻁﺒﻌﺔ ﻜﺎﻤﺒﺭﺝ ﺩ.ﻁ 1337ﻫـ1929-ﻡ.
ﺍﻟﻨﺎﺸـﺭ ﻤﺅﺴـﺴﺔ – ﺩﺭﻭﺱ ﻓﻲ ﺍﻟﻨﺤﻭ ﺍﻟﻌﺭﺒﻲ ﻭﺘﻁﺒﻴﻘﺎﺘﻪ – ) (56ﺯﻴﻥ ﻜﺎﻤل ﺍﻟﺨﺭﺴﻲ
ﺸﺒﺎﺏ ﺠﺎﻤﻌﺔ ﺍﻹﺴﻜﻨﺩﺭﻴﺔ ﺩ.ﺕ 1987ﻡ.
– ) (57ﺴﻌﻴﺩ ﺤﺎﺴﻡ ﺍﻟﺯﺒﻴﺩﻱ – ﺍﻟﻘﻴﺎﺱ ﻓﻲ ﺍﻟﻨﺤﻭ ﺍﻟﻌﺭﺒﻲ ﻨﺸﺄﺘﻪ ﻭﺘﻁﻭﺭﻩ – ﺩﺍﺭ ﺍﻟﺸﺭﻭﻕ
ﻓﻠﺴﻁﻴﻥ – ﺭﺍﻡ ﺍﷲ – ﺩ.ﻁ 1997ﻡ .
ﺘﺤﻘﻴـﻕ ﻋﺒـﺩ ﺍﻟـﺴﻼﻡ – ) (58ﺴﻴﺒﻭﻴﻪ )ﺃﺒﻭ ﺒﺸﺭ ﻋﻤﺭﻭ ﺒﻥ ﻋﺜﻤﺎﻥ ﺒﻥ ﻗﻨﺒﺭ( ﺍﻟﻜﺘﺎﺏ
ﻤﻜﺘﺒﺔ ﺍﻟﺨﺎﻨﺠﻲ ﺍﻟﻘﺎﻫﺭﺓ ﺩ.ﻁ 1403ﻫـ -ﻭﺃﺨﺭﻯ ﺍﻟﻬﻴﺌﺔ ﺍﻟﻌﺎﻤﺔ ﻟﻠﻜﺘﺏ – ﻫﺎﺭﻭﻥ
ﺍﻟﻘﺎﻫﺭﺓ ﺩ.ﻁ 1395ﻫـ -ﻭﺃﺨﺭﻯ ﺩﺍﺭ ﺍﻟﻘﻠﻡ ﺩ.ﻁ 1966ﻡ ﻭﺃﺨﺭﻯ ﻁﺒﻌﺔ ﺒﻭﻻﻕ –
ﺩ.ﻁ ﺩ.ﺕ.
) (59ﺸﻭﻗﻲ ﻀﻴﻑ – ﺍﻟﻔﻥ ﻭﻤﺫﺍﻫﺒﻪ ﻓﻲ ﺍﻟﻨﺜﺭ ﺍﻟﻌﺭﺒﻲ – ﺩﺍﺭ ﺍﻟﻤﻌـﺎﺭﻑ – ﻤـﺼﺭ ﻁ5
ﺩ.ﺕ.
• ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﻨﺤﻭﻴﺔ – ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ – ﺍﻟﻘﺎﻫﺭﺓ ﻁ 8ﺩ.ﺕ.
ﺃﺩﺏ ﺍﻻﺨـﺘﻼﻑ ﻓـﻲ – ﺴﻠﺴﻠﺔ ﻗﻀﺎﻴﺎ ﺍﻟﻔﻜﺭ ﺍﻹﺴـﻼﻤﻲ – ) (60ﻁﻪ ﺠﺎﺒﺭ ﺍﻟﻌﻠﻭﺍﻨﻲ
ﺍﻹﺴﻼﻡ – ﺍﻟﺩﺍﺭ ﺍﻟﻌﺎﻟﻤﻴﺔ ﻟﻠﻜﺘﺎﺏ ﻭﺍﻹﺴﻼﻡ ﺩ.ﻁ 1981ﻡ .
) (61ﻋﺒﺎﺱ ﺤﺴﻥ – ﺍﻟﻨﺤﻭ ﺍﻟﻭﺍﻓﻲ – ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ ﻤﺼﺭ ﻁ1966 3ﻡ .
ﻤﻁﺒﻌﺔ ﺍﻟﻌﻠﻭﻡ ﺍﻟﻘـﺎﻫﺭﺓ – ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻨﺤﻭﻴﺔ ﻤﺎﺩﺘﻬﺎ ﻭﻁﺭﻴﻘﺘﻬﺎ – ) (62ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ ﺤﺴﻥ
ﺩ.ﻁ 1946ﻡ ﻤﻁﺒﻌﺔ ﻤﻜﺘﺒﺔ ﺍﻷﻨﺠﻠﻭ ﺍﻟﻤﺼﺭﻴﺔ 1372ﻫـ1952-ﻡ.
) (63ﻋﺒﺩ ﺍﻟﻌﺎل ﺴﺎﻟﻡ ﻤﻜﺭﻡ – ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻭﺃﺜﺭﻩ ﻓﻲ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻨﺤﻭﻴﺔ .
• ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﻨﺤﻭﻴﺔ ﻓﻲ ﻤﺼﺭ ﻭﺍﻟﺸﺎﻡ ﻓﻲ ﺍﻟﻘﺭﻨﻴﻥ ﺍﻟﺴﺎﺒﻊ ﻭﺍﻟﺜﺎﻤﻥ ﻤﻥ ﺍﻟﻬﺠـﺭﺓ
ﺒﻴﺭﻭﺕ ﺩ.ﻁ ﺩ.ﺕ .
ﺍﻟﻜﻭﻓﻴﻭﻥ ﻓﻲ ﺍﻟﻨﺤﻭ ﻭﺍﻟﺼﺭﻑ ﻭﺍﻟﻤﻨﻬﺞ ﺍﻟﻭﺼﻔﻲ ﺍﻟﻤﻌﺎﺼﺭ – ) (64ﻋﺒﺩ ﺍﻟﻔﺘﺎﺡ ﺍﻟﺤﻤﻭﺯ
ﻋﻤﺎﻥ ﻁ1418 1ﻫـ1997-ﻡ. –
) (65ﻋﺒﺩ ﺍﻟﻜﺭﻴﻡ ﺍﻷﺴﻌﺩ – ﺍﻟﻭﺴﻴﻁ ﻓﻲ ﺘﺎﺭﻴﺦ ﺍﻟﻨﺤﻭ ﺍﻟﻌﺭﺒـﻲ – ﺩﺍﺭ ﺃﺸـﻭﺍﻕ ﻟﻠﻨـﺸﺭ
ﻭﺍﻟﺘﻭﺯﻴﻊ ﻁ1413 1ﻫـ1994-ﻡ.
) (66ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺃﺤﻤﺩ ﺍﻟﺨﺜﺭﺍﻥ – ﻤﺭﺍﺤل ﺘﻁﻭﺭ ﺍﻟـﺩﺭﺱ ﺍﻟﻨﺤـﻭﻱ – ﺩﺍﺭ ﺍﻟﻤﻌﺭﻓـﺔ
ﺍﻟﺠﺎﻤﻌﻴﺔ – ﺍﻹﺴﻜﻨﺩﺭﻴﺔ 1413ﻫـ1993-ﻡ.
) (67ﻋﺒﺩ ﺍﻟﻤﺠﻴﺩ ﻋﺎﺒﺩﻴﻥ – ﺍﻟﻤﺩﺨل ﺇﻟﻰ ﺩﺭﺍﺴﺔ ﺍﻟﻨﺤﻭ ﺍﻟﻌﺭﺒﻲ ﻋﻠـﻰ ﻀـﻭﺀ ﺍﻟﻠﻐـﺎﺕ
ﺍﻟﺴﺎﻤﻴﺔ – ﻤﻁﺒﻌﺔ ﺍﻟﻨﺒﻜﻲ – ﻤﺼﺭ ﻁ1951 1ﻡ .
) (68ﻋﺒﺩ ﺍﻟﻭﻫﺎﺏ ﺤﻤﻭﺩﺓ – ﺍﻟﻘﺭﺍﺀﺍﺕ ﻭﺍﻟﻠﻬﺠﺎﺕ – ﺍﻟﻘﺎﻫﺭﺓ ﻁ1368 1ﻫـ1941-ﻡ.
) (69ﻋﻔﻴﻑ ﺩﻤﺸﻘﻴﺔ – ﺨﻁﻲ ﻤﺘﻌﺜﺭﺓ ﻋﻠﻰ ﻁﺭﻴﻕ ﺘﺠﺩﻴﺩ ﺍﻟﻨﺤﻭ ﺍﻟﻌﺭﺒﻲ – ﺒﻴـﺭﻭﺕ ﺩﺍﺭ
ﺍﻟﻌﻠﻡ ﻟﻠﻤﻼﻴﻴﻥ ﺩ.ﻁ 1980ﻡ .
) (70ﻋﻭﺽ ﺤﻤﺩ ﺍﻟﻘﻭﺯﻱ – ﺍﻟﻤﺼﻁﻠﺢ ﺍﻟﻨﺤﻭﻱ ﻨﺸﺄﺘﻪ ﻭﺘﻁﻭﺭﻩ ﺤﺘﻰ ﺃﻭﺍﺨـﺭ ﺍﻟﻘـﺭﻥ
ﺍﻟﺜﺎﻟﺙ ﺍﻟﻬﺠﺭﻱ – ﺍﻟﺴﻌﻭﺩﻴﺔ ﺩ.ﻁ 1401ﻫـ.
) (71ﻓﺨﺭ ﺼﺎﻟﺢ ﺴﻠﻴﻤﺎﻥ ﻗﺩﺍﺭﺓ – ﻤﺴﺎﺌل ﺨﻼﻓﻴﺔ ﺒﻴﻥ ﺍﻟﺨﻠﻴل ﻭﺴﻴﺒﻭﻴﻪ – ﺩﺍﺭ ﺍﻷﻤل ﻁ1
1410ﻫـ1990-ﻡ .
ﻤﻁﺒﻌـﺔ – ﺍﻟﺭﻭﻤﺎﻨﻲ ﺍﻟﻨﺤﻭﻱ ﻓﻲ ﻀﻭﺀ ﺸﺭﺤﻪ ﻟﻜﺘﺎﺏ ﺴـﻴﺒﻭﻴﻪ – ) (72ﻤﺎﺯﻥ ﻤﺒﺎﺭﻙ
ﺠﺎﻤﻌﺔ ﺩﻤﺸﻕ ﻁ1383 1ﻫـ1963-ﻫـ.
ﺩﺍﺭ ﺍﻟﻔﻜـﺭ ﻟﻠﻁﺒﺎﻋـﺔ – • ﺍﻟﻌﻠﺔ ﺍﻟﻨﺤﻭﻴﺔ ﻓﻲ ﺍﻟﻨﺤﻭ ﺍﻟﻌﺭﺒﻲ ﻨﺸﺄﺘﻬﺎ ﻭﺘﻁﻭﺭﻫـﺎ
ﻭﺍﻟﻨﺸﺭ ﻁ1401 3ﻫـ1981-ﻡ.
) (73ﻤﺤﻤﺩ ﺇﺒﺭﺍﻫﻴﻡ ﻋﺒﺎﺩﺓ – ﻋﺼﻭﺭ ﺍﻻﺤﺘﺠﺎﺝ ﻓﻲ ﺍﻟﻨﺤﻭ ﺍﻟﻌﺭﺒﻲ – ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ ﺩ.ﻁ
1980ﻡ .
ﺍﻟﺨﺼﺎﺌﺹ ﺍﻟﻨﺤﻭﻴﺔ ﻭﺍﻟﺘﺼﺭﻴﻔﻴﺔ ﻟﻘﺒﻴﻠﺔ ﺒﻨﻲ ﺘﻤﻴﻡ ﺍﻟﻤﺩﻴﻨـﺔ – ) (74ﻤﺤﻤﺩ ﺃﺤﻤﺩ ﺍﻟﺸﺎﻤﻲ
ﺍﻟﻤﻨﻭﺭﺓ ﺩ.ﻁ 1989ﻡ .
ﺘﺼﺤﻴﺢ ﻋﻠـﻰ – ﺩﺭﺍﺴﺎﺕ ﻓﻲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻭﺘﺎﺭﻴﺨﻬﺎ – ) (75ﻤﺤﻤﺩ ﺍﻟﺨﻀﺭ ﺍﻟﺤﺴﻴﻥ
ﺍﻟﺭﻀﻰ – ﺍﻟﻤﻜﺘﺏ ﺍﻹﺴﻼﻤﻲ – ﺍﻟﻘﺩﺱ ﻁ1380 2ﻫـ1960-ﻡ .
ﺩﺍﺭ ﺍﻟﻔﻜـﺭ ﺒﻴـﺭﻭﺕ ﻁ7 – ﻓﻘﻪ ﺍﻟﻠﻐﺔ ﻭﺨـﺼﺎﺌﺹ ﺍﻟﻌﺭﺒﻴـﺔ – ) (76ﻤﺤﻤﺩ ﺍﻟﻤﺒﺎﺭﻙ
1401ﻫـ1981-ﻡ .
) (77ﻤﺤﻤﺩ ﺒﻥ ﺃﺒﻲ ﺒﻜﺭ ﺍﻟﺭﺍﺯﻱ – ﻤﺨﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ – ﻋﻨﻲ ﺒﺘﺭﺘﻴﺒﻪ /ﻤﺤﻤﻭﺩ ﺨﺎﻁﺭ ﺒﻙ
ﻭﺯﺍﺭﺓ ﺍﻟﻤﻌﺎﺭﻑ ﻤﻁﺒﻌﺔ ﺒﻭﻻﻕ ﺍﻟﻘﺎﻫﺭﺓ ﺩ.ﻁ 1939ﻡ. –
ﻁﺒﻘﺎﺕ ﻓﺤﻭل ﺍﻟﺸﻌﺭﺍﺀ ﻗﺭﺃﻩ ﻭﺸـﺭﺤﻪ /ﺃﺒـﻭ ﺍﻟﻔﻬـﻡ – ) (78ﻤﺤﻤﺩ ﺒﻥ ﺴﻼﻡ ﺍﻟﺠﻤﺤﻲ
ﻤﺤﻤﻭﺩ ﺸﺎﻜﺭ – ﻤﻁﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻤﺩﻨﻲ – ﺠﺩﺓ.
– ﺍﻟﺤﻘﺎﺌﻕ ﺍﻟﺨﻔﻴﺔ ﻋﻥ ﺍﻟﺸﻴﻌﺔ ﺍﻟﻔﺎﻁﻤﻴﺔ ﻭﺍﻻﺜﻨﻲ ﻋﺸﺭﻴﺔ – ) (79ﻤﺤﻤﺩ ﺤﺴﻥ ﺍﻷﻋﻅﻤﻰ
ﺍﻟﻬﻴﺌﺔ ﺍﻟﻌﺎﻤﺔ ﻟﻠﺘﺄﻟﻴﻑ ﻭﺍﻟﻨﺸﺭ ﺩ.ﻁ ﺩ.ﺕ.
) (80ﻤﺤﻤﺩ ﺤﻤﺎﺴﺔ ﻋﺒﺩ ﺍﷲ – ﻟﻐﺔ ﺍﻟﺸﻌﺭ – ﺩﺭﺍﺴـﺔ ﻓـﻲ ﺍﻟـﻀﺭﻭﺭﺓ ﺍﻟـﺸﻌﺭﻴﺔ ﺩﺍﺭ
ﺍﻟﺸﺭﻭﻕ – ﺒﻴﺭﻭﺕ ﺩ.ﻁ 1978ﻡ .
) (81ﻤﺤﻤﺩ ﺴﻤﻴﺭ ﻨﺠﻴﺏ ﺍﻟﻠﺒﺩﻱ – ﻤﻌﺠﻡ ﺍﻟﻤـﺼﻁﻠﺤﺎﺕ ﺍﻟﻨﺤﻭﻴـﺔ ﻭﺍﻟـﺼﺭﻓﻴﺔ – ﺩﺍﺭ
ﺍﻟﻔﺭﻗﺎﻥ – ﻋﻤﺎﻥ ﻭﻤﺅﺴﺴﺔ ﺍﻟﺭﺴﺎﻟﺔ ﺒﻴﺭﻭﺕ ﻁ1330 1ﻫـ1988-ﻡ .
ﺤﺎﺸﻴﺔ ﻤﺤﻤﺩ ﻋﻠﻲ ﺍﻟﺼﺒﺎﻥ ﻋﻠﻰ ﺸﺭﺡ ﻋﻠﻲ ﺒـﻥ ﻤﺤﻤـﺩ – ) (82ﻤﺤﻤﺩ ﻋﻠﻲ ﺍﻟﺼﺒﺎﻥ
ﺍﻷﺸﻤﻭﻨﻲ ﻷﻟﻔﻴﺔ ﺍﺒﻥ ﻤﺎﻟﻙ – ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ ﺩ.ﻁ ﺩ.ﺕ .
) (83ﻤﺤﻤﺩ ﻋﻴﺩ – ﺃﺼﻭل ﺍﻟﻨﺤﻭ ﺍﻟﻌﺭﺒﻲ ﻓﻲ ﻨﻅﺭ ﺍﻟﻨﺤﺎﺓ ﻭﺭﺃﻯ ﺍﺒﻥ ﻤﻀﺎﺀ ﻭﻀﻭﺀ ﻋﻠﻡ
ﺍﻟﻠﻐﺔ ﺍﻟﺤﺩﻴﺙ – ﻋﺎﻟﻡ ﺍﻟﻜﺘﺏ ﺩ.ﻁ 1973ﻡ .
) (84ﻤﺤﻤﺩ ﻓﺅﺍﺩ ﻋﺒﺩ ﺍﻟﺒﺎﻗﻲ – ﺍﻟﻤﻌﺠﻡ ﺍﻟﻤﻔﻬﺭﺱ ﻷﻟﻔﺎﻅ ﺍﻟﻘﺭﺁﻥ – ﺩﺍﺭ ﺇﺤﻴـﺎﺀ ﺍﻟﻜﺘـﺏ
ﺍﻟﻌﺭﺒﻴﺔ – ﺩ.ﻁ 1364ﻫـ.
) (85ﻤﺴﻠﻡ )ﺃﺒﻭ ﺍﻟﺤﺴﻥ ﻤﺴﻠﻡ ﺒﻥ ﺍﻟﺤﺎﺝ ﺍﻟﻘﺸﻴﺭﻱ( – ﺼﺤﻴﺢ ﻤﺴﻠﻡ –ﺘﺤﻘﻴـﻕ/ﺇﺒـﺭﺍﻫﻴﻡ
ﻤﺤﻤﺩ ﻓﺅﺍﺩ ﻋﺒﺩ ﺍﻟﺒﺎﻗﻲ-ﺩﺍﺭ ﺇﺤﻴﺎﺀ ﺍﻟﺘﺭﺍﺙ ﺍﻟﻌﺭﺒﻲ-ﺒﻴﺭﻭﺕ ﺩ.ﻁ ﺩ.ﺕ.
) (86ﻤﻨﻲ ﺍﻟﻴﺎﺱ – ﺍﻟﻘﻴﺎﺱ ﻓﻲ ﺍﻟﻨﺤﻭ ﺍﻟﻌﺭﺒﻲ – ﺩﺍﺭ ﺍﻟﻔﻜﺭ – ﺍﻟﻘﺎﻫﺭﺓ ﻁ1405 1ﻫــ-
1985ﻡ.
ﻤﻁﺎﺒﻊ – ﻤﺩﺭﺴﺔ ﺍﻟﻜﻭﻓﺔ ﻭﻤﻨﻬﺠﻬﺎ ﻓﻲ ﺩﺭﺍﺴﺔ ﺍﻟﻠﻐﺔ ﻭﺍﻟﻨﺤﻭﺭ – ) (87ﻤﻬﺩﻱ ﺍﻟﻤﺨﺯﻭﻤﻲ
ﺍﻟﺴﺭﺍﺌﺩ – ﺒﻴﺭﻭﺕ ﻁ1406 3ﻫـ1986-ﻡ.
ﺍﻟﻨﺎﺸـﺭ – ﺘﺤﻘﻴﻕ/ﻤﺤﻤﺩ ﻤﺤﻤﺩ ﺍﻟﻁﻨـﺎﺹ – ﺁﻤﺎﻟﻲ ﺍﻟﺸﺠﺭﻱ – ) (88ﻫﺒﺔ ﺍﷲ ﺒﻥ ﻋﻠﻲ
ﻤﻜﺘﺒﺔ ﺍﻟﺨﺎﻨﺠﻲ ﻁ 1ﺩ.ﺕ.
ﺍﻟﺭﺴﺎﺌل ﺍﻟﺠﺎﻤﻌﻴﺔ
ﺇﺒﺭﺍﻫﻴﻡ ﺴﻌﻴﺩ ﺃﺒﻭ ﺍﻟﻌﺯﻡ – ﺍﻟﻤﺼﻁﻠﺤﺎﺕ ﺍﻟﻨﺤﻭﻴﺔ ﻨﺸﺄﺘﻬﺎ ﻭﺘﻁﻭﺭﻫـﺎ – ﺭﺴـﺎﻟﺔ )(1
ﻤﺎﺠﺴﺘﻴﺭ – ﻜﻠﻴﺔ ﺩﺍﺭ ﺍﻟﻌﻠﻭﻡ ﺍﻟﻘﺎﻫﺭﺓ 1397ﻫـ1977-ﻡ .
ﺍﻟﺘﺠﺎﻨﻲ ﺍﻟﻁﺎﻫﺭ – ﺍﻟﻤﺩﺭﺴﺔ ﺍﻷﻨﺩﻟﺴﻴﺔ – ﺭﺴﺎﻟﺔ ﻤﺎﺠـﺴﺘﻴﺭ – ﺠﺎﻤﻌـﺔ ﺍﻟﻨﻴﻠـﻴﻥ )(2
2001ﻡ .
ﺍﻟﺤﺴﻥ ﺍﻟﻤﺜﻨﻲ ﻋﻤﺭ ﺍﻟﻔﺎﺭﻭﻕ – ﻤﺼﺎﺩﺭ ﺍﻻﺤﺘﺠﺎﺝ ﻭﺃﺜﺭﻫﺎ ﻋﻠﻰ ﻤﻨﺎﻫﺞ ﺍﻟـﺩﺭﺱ )(3
ﺍﻟﻨﺤﻭﻱ – ﺭﺴﺎﻟﺔ ﻤﺎﺠﺴﺘﻴﺭ – ﺠﺎﻤﻌﺔ ﺃﻤﺩﺭﻤﺎﻥ ﺍﻹﺴﻼﻤﻴﺔ .
ﺠﻤﺎل ﻤﺤﻤﺩ ﺴﻌﻴﺩ – ﺍﻟﺨﺼﺎﺌﺹ ﺍﻟﻨﺤﻭﻴﺔ ﻭﺍﻟﺼﺭﻓﻴﺔ ﻟﻘﺭﺍﺀﺓ ﺃﺒﻲ ﻋﻤـﺭﻭ ﺍﺒـﻥ )(4
ﺍﻟﻌﻼﺀ – ﺭﺴﺎﻟﺔ ﻤﺎﺠﺴﺘﻴﺭ – ﺠﺎﻤﻌﺔ ﺍﻟﺨﺭﻁﻭﻡ 2001ﻡ .
ﻋﺜﻤﺎﻥ ﺍﻟﻔﻜﻲ ﺒﺎﺒﻜﺭ – ﺍﻻﺴﺘﺸﻬﺎﺩ ﻓﻲ ﺍﻟﻨﺤﻭ ﺍﻟﻌﺭﺒﻲ – ﺭﺴﺎﻟﺔ ﻤﺎﺠﺴﺘﻴﺭ – ﻜﻠﻴـﺔ )(5
ﺩﺍﺭ ﺍﻟﻌﻠﻭﻡ – ﺍﻟﻘﺎﻫﺭﺓ 1969ﻡ .
ﻤﺤﻤﺩ ﻋﺒﺩ ﺍﻟﺴﻼﻡ – ﺍﻟﺘﻘﻌﻴﺩ ﺍﻟﻨﺤﻭﻱ ﺒﻴﻥ ﺍﻟﺴﻤﺎﻉ ﻭﺍﻟﻘﻴﺎﺱ – ﺭﺴﺎﻟﺔ ﻤﺎﺠﺴﺘﻴﺭ – )(6
ﺠﺎﻤﻌﺔ ﺍﻟﻘﺎﻫﺭﺓ – ﻜﻠﻴﺔ ﺩﺍﺭ ﺍﻟﻌﻠﻭﻡ 1986ﻡ .
ﻤﺭﺘﻀﻲ ﻓﺭﺡ ﻋﻠﻲ ﻭﺩﺍﻋﺔ – ﺍﻟﻭﺠﻭﺏ ﺍﻟﺠﻭﺍﺯ ﺍﻻﻤﺘﻨﺎﻉ ﻓﻲ ﺍﻟﻨﺤـﻭ ﺍﻟﻌﺭﺒـﻲ – )(7
ﺭﺴﺎﻟﺔ ﺩﻜﺘﻭﺭﺍﻩ – ﺠﺎﻤﻌﺔ ﺍﻟﻨﻴﻠﻴﻥ 2001ﻡ .
ﺍﻟﻤﺠﻼﺕ ﻭﺍﻟﺩﻭﺭﻴﺎﺕ
ﺍﻟﻤﺠﻠﺔ ﺍﻟﻌﺭﺒﻴﺔ ﻟﻠﻌﻠﻭﻡ ﺍﻹﻨﺴﺎﻨﻴﺔ – ﺍﻟﻤﺠﻠﺩ ﺍﻟﺴﺎﺒﻊ 1987ﻡ ﺍﻟﻌﺩﺩ .25 )(1
ﺤﺴﻥ ﻋﻭﻥ ﺃﻭل ﻜﺘﺎﺏ ﻓﻲ ﺍﻟﻨﺤﻭ ﺍﻟﻌﺭﺒﻲ – ﺒﺤﺙ ﻓـﻲ ﻤﺠﻠـﺔ ﻜﻠﻴـﺔ ﺍﻵﺩﺍﺏ – )(2
ﺠﺎﻤﻌﺔ ﺍﻹﺴﻜﻨﺩﺭﻴﺔ .
ﻓﻬﺭﺱ ﺍﻟﻤﻭﻀﻭﻋﺎﺕ
ﺍﻟﺼﻔﺤﺔ ﺍﻟﻤﻭﻀﻭﻉ
ﺁﻴﺔ ﻗﺭﺁﻨﻴﺔ
ﺍﻹﻫﺩﺍﺀ
ﺍﻟﺸﻜﺭ ﻭﺍﻟﺘﻘﺩﻴﺭ
ﺃ – ﻫـ ﻤﻘﺩﻤﺔ
92-1 ﺍﻟﻔﺼل ﺍﻷﻭل :ﻤﻔﻬﻭﻡ ﺍﻟﺨﻼﻑ ﻭﺃﺴﺒﺎﺒﻪ
19-1 ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل :ﻤﻔﻬﻭﻡ ﺍﻟﺨﻼﻑ ﻭﺘﻁﻭﺭﻩ
1 ﺍﻟﺨﻼﻑ ﻟﻐﺔ
2 ﺍﻟﺨﻼﻑ ﺍﺼﻁﻼﺤ ﹰﺎ
3 ﺍﻟﺘﻁﻭﺭ ﺍﻟﺘﺎﺭﻴﺨﻲ ﻟﻠﺨﻼﻑ
3 ﻤﺭﺤﻠﺔ ﺍﻟﻨﺸﺄﺓ
5 ﺍﻟﻁﻭﺭ ﺍﻷﻭل :ﻁﻭﺭ ﺍﻟﻭﻀﻊ ﻭﺍﻟﺘﻜﻭﻴﻥ
11 ﺍﻟﻁﻭﺭ ﺍﻟﺜﺎﻨﻲ :ﻁﻭﺭ ﺍﻟﻨﻤﻭ ﻭﺍﻹﺒﺩﺍﻉ
14 ﺍﻟﻁﻭﺭ ﺍﻟﺜﺎﻟﺙ :ﻁﻭﺭ ﺍﻟﻨﻀﺞ ﻭﺍﻟﻜﻤﺎل
16 ﺨﺎﻤﺴ ﹰﺎ :ﺍﻟﻁﻭﺭ ﺍﻟﺭﺍﺒﻊ ﻁﻭﺭ ﺍﻟﺘﺭﺠﻴﺢ ﻭﺍﻟﺒﺴﻴﻁ
92-20 ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ :ﺃﺴﺒﺎﺏ ﺍﻟﺨﻼﻑ ﻭﺩﻭﺍﻓﻌﻪ
20 ﺍﺨﺘﻼﻑ ﺍﻟﻘﺭﺍﺀﺍﺕ ﺍﻟﻘﺭﺁﻨﻴﺔ
26 ﺍﺨﺘﻼﻑ ﺍﻟﺭﻭﺍﻴﺎﺕ
27 ﺍﻟﺸﻌﺭﺍﺀ ﺍﻟﺫﻴﻥ ﻴﺤﺘﺞ ﺒﺸﻌﺭﻫﻡ
35 ﺕ ﺍﻟﻠﻐﺔ ﻤﻥ ﺘﻠﻙ ﺍﻟﻘﺒﺎﺌل
ﻜﻴﻑ ﺠﻤﻌ ﹾ
39 ﻜﻴﻑ ﺘﻌﺎﻤل ﻋﻠﻤﺎﺀ ﺍﻟﻠﻐﺔ ﻤﻊ ﺫﻟﻙ ﺍﻟﺘﺭﺍﺙ
39 ﻫل ﻜل ﺍﻟﺭﻭﺍﺓ ﻜﺎﻨﻭﺍ ﻋﻠﻰ ﺩﺭﺠﺔ ﻭﺍﺤﺩﺓ ﻤﻥ ﺍﻷﻤﺎﻨﺔ ﻭﺍﻟﺼﺩﻕ
39 ﻤﺎ ﻫﻭ ﺍﻟﺴﺒﺏ ﻓﻲ ﺍﺨﺘﻼﻑ ﺍﻟﺭﻭﺍﻴﺎﺕ
39 ﺍﺨﺘﻼﻑ ﺍﻟﻠﻬﺠﺎﺕ
39 ﺍﻟﻠﻬﺠﺔ ﻓﻲ ﺍﻟﻠﻐﺔ
39 ﺍﻟﻠﻬﺠﺔ ﻓﻲ ﺍﻻﺼﻁﻼﺡ
39 ﺒﺩﺍﺌل ﺍﻟﻠﻬﺠﺔ
40 ﻤﺎ ﺒﻴﻥ ﺍﻟﻠﻐﺔ ﻭﺍﻟﻠﻬﺠﺔ
43 ﻤﻜﺎﻨﺔ ﻗﺭﻴﺵ
45 ﺒﻌﺽ ﺍﻟﻅﻭﺍﻫﺭ ﺍﻟﻠﻬﺠﻴﺔ
51 ﺃﺜﺭ ﺍﻟﻠﻬﺠﺎﺕ ﻓﻲ ﺍﺨﺘﻼﻑ ﺍﻹﻋﺭﺍﺏ
53 ﺃﺜﺭ ﺍﻟﻠﻬﺠﺎﺕ ﻓﻲ ﺍﻟﺘﺭﺩﺩ ﺒﻴﻥ ﺍﻹﻋﺭﺍﺏ ﻭﺍﻟﺒﻨﺎﺀ
56 ﺃﺜﺭ ﺍﻟﻠﻬﺠﺎﺕ ﻓﻲ ﺍﻟﺘﻘﻌﻴﺩ ﺍﻟﻨﺤﻭﻱ ﻋﻨﺩ ﺴﻴﺒﻭﻴﻪ
58 ﺍﻻﺨﺘﻼﻑ ﻓﻲ ﻓﻬﻡ ﺍﻟﺸﻭﺍﻫﺩ
58 ﺍﻟﺸﺎﻫﺩ ﻓﻲ ﺍﻟﻠﻐﺔ
58 ﺍﻟﺸﺎﻫﺩ ﻓﻲ ﺍﻻﺼﻁﻼﺡ
58 ﺃﻫﻤﻴﺔ ﺍﻟﺸﺎﻫﺩ
60 ﻤﺼﺎﺩﺭ ﺍﻟﺸﻭﺍﻫﺩ
60 ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻭﻗﺭﺍﺀﺘﻪ
64 ﻜﻼﻡ ﺍﻟﻌﺭﺏ
70 ﺇﻤﻜﺎﻨﻴﺔ ﺍﻋﺘﻤﺎﺩ ﺍﻟﺸﻭﺍﻫﺩ ﺍﻟﻤﺠﻬﻭﻟﺔ ﺍﻟﻘﺎﺌل
71 ﻅﺎﻫﺭﺓ ﺍﺸﺘﺭﺍﻙ ﺍﻟﻨﺤﻭﻴﻴﻥ ﻓﻲ ﺍﻟﺸﺎﻫﺩ
73 ﺘﻭﺜﻴﻕ ﺍﻟﺸﺎﻫﺩ
75 ﺃﺴﺒﺎﺏ ﺼﻨﺎﻋﺔ ﺍﻟﺸﺎﻫﺩ
77 ﻤﻅﻬﺭ ﺇﺴﺎﺀﺓ ﺍﻟﻔﻬﻡ
79 ﺍﻟﺘﻌﺼﺏ ﺍﻟﻤﺫﻫﺒﻲ
82 ﺍﻟﻤﻌﺘﺯﻟﺔ
83 ﺍﻟﻤﺘﺼﻭﻓﺔ
87 ﺍﻟﺸﻴﻌﺔ
89 ﺍﻷﻫﻭﺍﺀ ﺍﻟﺸﺨﺼﻴﺔ
184-93 ﺍﻟﻔﺼل ﺍﻟﺜﺎﻨﻲ :ﺍﻟﺨﻼﻑ ﻓﻲ ﺍﻷﺼﻭل ﻭﺍﻟﻤﺼﻁﻠﺤﺎﺕ
152-93 ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل :ﺍﻟﺨﻼﻑ ﻓﻲ ﺍﻷﺼﻭل
93 ﺍﻟﺴﻤﺎﻉ ﻭﺍﻟﻘﻴﺎﺱ
94 ﻤﻔﻬﻭﻡ ﺍﻟﺴﻤﺎﻉ ﻟﻐﺔ
95 ﻤﻔﻬﻭﻡ ﺍﻟﺴﻤﺎﻉ ﺍﺼﻁﻼﺤ ﹰﺎ
96 ﻤﻔﻬﻭﻡ ﺍﻟﺴﻤﺎﻉ ﻟﺩﻱ ﺒﻌﺽ ﺍﻟﻤﺤﺩﺜﻴﻥ
98 ﺍﻟﺴﻤﺎﻉ ﻋﻨﺩ ﺍﻟﺒﺼﺭﻴﻴﻥ
99 ﺍﻋﺘﻤﺎﺩ ﺍﻟﺒﺼﺭﻴﻴﻥ ﻋﻠﻰ ﺍﻟﻘﺭﺁﻥ ﻭﺤﺩﻩ ﻓﻲ ﺇﺜﺒﺎﺕ ﺒﻌﺽ ﺍﻟﻘﻭﺍﻋﺩ
100 ﺴﻴﺒﻭﻴﻪ ﻭﺍﻟﻘﺭﺍﺀﺍﺕ
103 ﻤﻭﻗﻑ ﺍﻟﻨﺤﺎﺓ ﻤﻥ ﺍﻻﺴﺘﺸﻬﺎﺩ ﺒﺎﻟﺤﺩﻴﺙ ﺍﻟﻨﺒﻭﻱ ﺍﻟﺸﺭﻴﻑ
104 ﺍﻟﺒﺼﺭﻴﻭﻥ ﻭﺍﻻﺴﺘﺸﻬﺎﺩ ﺒﺎﻟﺤﺩﻴﺙ ﺍﻟﻨﺒﻭﻱ ﺍﻟﺸﺭﻴﻑ
107 ﻤﺎ ﺃﺜﺭ ﻋﻥ ﺍﻟﻌﺭﺏ
108 ﻀﺒﻁ ﺍﻟﺭﻭﺍﻴﺔ
108 ﺍﻟﺸﻌﺭ
108 ﺍﻟﻨﺜﺭ
108 ﺍﻟﺴﻤﺎﻉ ﻋﻨﺩ ﺍﻟﻜﻭﻓﻴﻴﻥ
111 ﺍﻟﻜﻭﻓﻴﻭﻥ ﻭﺍﻟﻘﺭﺍﺀﺍﺕ ﺍﻟﻘﺭﺁﻨﻴﺔ
111 ﺍﻟﻔﺭﺍﺀ ﻭﺍﻻﺴﺘﺸﻬﺎﺩ ﺒﺎﻟﺤﺩﻴﺙ
112 ﺍﻟﻜﻭﻓﻴﻭﻥ ﻭﻤﺎ ﺃﺜﺭ ﻋﻥ ﺍﻟﻌﺭﺏ
114 ﻤﻔﻬﻭﻡ ﺍﻟﻘﻴﺎﺱ ﻟﻐﺔ
115 ﻤﻔﻬﻭﻡ ﺍﻟﻘﻴﺎﺱ ﺍﻟﻨﺤﻭﻱ
115 ﺘﻌﺎﺭﻴﻑ ﺒﻌﺽ ﺍﻟﻘﺩﺍﻤﻰ
116 ﺘﻌﺎﺭﻴﻑ ﺒﻌﺽ ﺍﻟﻤﺤﺩﺜﻴﻥ
117 ﺃﺭﻜﺎﻥ ﺍﻟﻘﻴﺎﺱ
119 ﺃﻨﻭﺍﻉ ﺍﻟﻘﻴﺎﺱ
119 ﺍﻟﻘﻴﺎﺱ ﺍﻟﺒﺼﺭﻱ
127 ﺍﻟﻘﻴﺎﺱ ﺍﻟﻜﻭﻓﻲ
137 ﺍﻟﺘﻌﻠﻴل
138 ﺃﺴﺒﺎﺏ ﺍﻻﺨﺘﻼﻑ ﻓﻲ ﺍﻟﻌﻠل ﺍﻟﻨﺤﻭﻴﺔ
139 ﺍﻟﺘﻌﻠﻴل ﺍﻟﺒﺼﺭﻱ
139 ﺍﻟﺘﻌﻠﻴل ﺍﻟﻔﻁﺭﻱ
140 ﺍﻟﺘﻌﻠﻴل ﺍﻟﻤﺴﺒﺏ
140 ﺍﻟﺘﻌﻠﻴل ﺍﻟﻤﻔﺭﻉ
141 ﺍﻟﻌﻠل ﺍﻟﺘﻌﻠﻴﻤﻴﺔ
143 ﺍﻟﺘﻌﻠﻴل ﺍﻟﻜﻭﻓﻲ
146 ﻤﺎ ﺠﺎﺀ ﻋﻠﻰ ﺨﻼﻑ ﺍﻟﻤﻨﻬﺞ ﺍﻟﻜﻭﻓﻲ ﻓﻲ ﺍﻟﺘﻌﻠﻴل
146 ﺍﻷﺼل ﻭﺍﻟﻔﺭﻉ
147 ﺍﻷﺼل ﻭﺍﻟﻔﺭﻉ ﻋﻨﺩ ﺍﻟﺒﺼﺭﻴﻴﻥ ﻭﺍﻟﻜﻭﻓﻴﻴﻥ
150 ﺍﻟﻔﺭﻉ ﻭﺍﻷﺼل ﻤﻥ ﺤﻴﺙ ﺍﻟﻌﻤل
184-153 ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ :ﺍﻟﺨﻼﻑ ﻓﻲ ﺍﻟﻤﺼﻁﻠﺤﺎﺕ ﺍﻟﻨﺤﻭﻴﺔ
153 ﻤﻔﻬﻭﻡ ﺍﻟﻤﺼﻁﻠﺢ ﺍﻟﻨﺤﻭﻱ ﻭﺘﻁﻭﺭﻩ
154 ﺍﻟﻤﺼﻁﻠﺢ ﺍﻟﻨﺤﻭﻱ ﻗﺒل ﺍﻟﻜﺘﺎﺏ
157 ﺍﻟﺘﻬﻴﺌﺔ ﻟﻅﻬﻭﺭ ﺍﻟﻤﺼﻁﻠﺤﺎﺕ ﺍﻟﻨﺤﻭﻴﺔ
161 ﺍﻟﻤﺼﻁﻠﺢ ﺍﻟﻨﺤﻭﻱ ﻓﻲ ﻜﺘﺎﺏ ﺴﻴﺒﻭﻴﻪ
162 ﺍﻟﻤﺼﻁﻠﺢ ﺍﻟﻨﺤﻭﻱ ﻋﻨﺩ ﺍﻟﺨﻠﻴل
165 ﺍﻟﻤﺼﻁﻠﺢ ﺍﻟﻨﺤﻭﻱ ﻋﻨﺩ ﺴﻴﺒﻭﻴﻪ
169 ﻤﺼﻁﻠﺤﺎﺕ ﺍﻟﻜﺘﺎﺏ ﺒﻴﻥ ﺍﻟﺒﻘﺎﺀ ﻭﺍﻟﻔﻨﺎﺀ
172 ﺍﻟﻤﺼﻁﻠﺢ ﺍﻟﻨﺤﻭﻱ ﺒﻴﻥ ﺍﻟﺒﺼﺭﻴﻴﻥ ﻭﺍﻟﻜﻭﻓﻴﻴﻥ
172 ﻤﻭﻗﻑ ﺍﻟﺒﺼﺭﻴﻴﻥ ﻤﻥ ﻤﺼﻁﻠﺤﺎﺕ ﻜﺘﺎﺏ ﺴﻴﺒﻭﻴﻪ
172 ﻤﻭﻗﻑ ﺍﻟﻜﻭﻓﻴﻴﻥ ﻤﻥ ﻤﺼﻁﻠﺤﺎﺕ ﻜﺘﺎﺏ ﺴﻴﺒﻭﻴﻪ
174 ﺼﻭﺭ ﺍﻟﺨﻼﻑ ﻓﻲ ﺍﻟﻤﺼﻁﻠﺤﺎﺕ ﺍﻟﻨﺤﻭﻴﺔ ﺒﻴﻥ ﺍﻟﺒﺼﺭﻴﻴﻥ ﻭﺍﻟﻜﻭﻓﻴﻴﻥ
177 ﺭﻓﺽ ﺍﻟﻜﻭﻓﻴﻴﻥ ﺒﻌﺽ ﺍﻟﻤﺼﻁﻠﺤﺎﺕ ﺍﻟﺒﺼﺭﻴﺔ ﻭﺇﻗﺎﻤﺔ ﻤـﺼﻁﻠﺤﺎﺕ
ﺠﺩﻴﺩﺓ
180 ﺭﻓﺽ ﺍﻟﺒﺼﺭﻴﻴﻥ ﺒﻌﺽ ﻤﺎ ﺠﺎﺀ ﺒﻪ ﺍﻟﻜﻭﻓﻴﻭﻥ ﻤﻥ ﻤﺼﻁﻠﺤﺎﺕ
232-185 ﺍﻟﻔﺼل ﺍﻟﺜﺎﻟﺙ :ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﻨﺤﻭﻴﺔ
201-185 ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل :ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﺒﺼﺭﻴﺔ
185 ﻤﻔﻬﻭﻡ ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﻨﺤﻭﻴﺔ ﻓﻲ ﺍﻟﻠﻐﺔ
185 ﻤﻔﻬﻭﻡ ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﻨﺤﻭﻴﺔ ﻓﻲ ﺍﻻﺼﻁﻼﺡ
186 ﻤﻔﻬﻭﻡ ﺍﻟﻤﺫﻫﺏ ﺍﻟﻨﺤﻭﻱ
187 ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﺒﺼﺭﻴﺔ
188 ﺨﺼﺎﺌﺹ ﺍﻟﻤﻨﻬﺞ ﺍﻟﺒﺼﺭﻱ
191 ﻁﺒﻘﺎﺕ ﺍﻟﻨﺤﻭﻴﻴﻥ ﺍﻟﺒﺼﺭﻴﻴﻥ
193 ﺴﻴﺒﻭﻴﻪ ﻨﺴﺒﻪ ﻭﻨﺸﺄﺘﻪ
198 ﺁﺭﺍﺅﻩ ﺍﻟﺨﻼﻓﻴﺔ
210-202 ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ :ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﻜﻭﻓﻴﺔ
207 ﻁﺒﻘﺎﺕ ﺍﻟﻨﺤﻭﻴﻴﻥ ﺍﻟﻜﻭﻓﻴﻴﻥ
208 ﺍﻟﻔﺭﺍﺀ
209 ﺁﺭﺍﺅﻩ ﺍﻟﺨﻼﻓﻴﺔ
218-211 ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻟﺙ :ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﺒﻐﺩﺍﺩﻴﺔ
213 ﺃﺸﻬﺭ ﺍﻟﻨﺤﺎﺓ ﺍﻟﺒﻐﺩﺍﺩﻴﻴﻥ
214 ﺒﻐﺩﺍﺩﻴﻭﻥ ﻤﺘﺄﺨﺭﻭﻥ
214 ﺍﺒﻥ ﺠﻨﻲ
217 ﺁﺭﺍﺅﻩ ﺍﻟﺨﻼﻓﻴﺔ
226-219 ﺍﻟﻤﺒﺤﺙ ﺍﻟﺭﺍﺒﻊ :ﺍﻟﻤﺩﺭﺴﺔ ﺍﻷﻨﺩﻟﺴﻴﺔ
222 ﺃﻨﺩﻟﺴﻴﻭﻥ ﻤﺘﺄﺨﺭﻭﻥ
222 ﺍﺒﻥ ﻤﺎﻟﻙ
225 ﺁﺭﺍﺅﻩ ﺍﻟﺨﻼﻓﻴﺔ
232-227 ﺍﻟﻤﺒﺤﺙ ﺍﻟﺨﺎﻤﺱ :ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﻤﺼﺭﻴﺔ
228 ﺃﺸﻬﺭ ﺍﻟﻨﺤﺎﺓ ﺍﻟﻤﺼﺭﻴﻴﻥ
228 ﻤﺼﺭﻴﻭﻥ ﻤﺘﺄﺨﺭﻭﻥ
228 ﺍﺒﻥ ﻫﺸﺎﻡ ﺍﻷﻨﺼﺎﺭﻱ
230 ﺁﺭﺍﺅﻩ ﺍﻟﺨﻼﻓﻴﺔ
270-233 ﺍﻟﻔﺼل ﺍﻟﺭﺍﺒﻊ :ﺍﻟﺨﻼﻑ ﻓﻲ ﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﻨﺤﻭﻴﺔ
249-233 ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل :ﺍﻟﺨﻼﻑ ﺒﻴﻥ ﺍﻟﺒﺼﺭﺓ ﻭﺍﻟﻜﻭﻓﺔ
223 ﺍﻟﻤﺴﺄﻟﺔ ﺍﻷﻭﻟﻰ :ﺠﻭﺍﺯ ﺍﻟﻌﻁﻑ ﻋﻠﻰ ﺍﻟﻀﻤﻴﺭ ﺍﻟﻤﺨﻔﺽ
245 ﺍﻟﻤﺴﺄﻟﺔ ﺍﻟﺜﺎﻨﻴﺔ :ﺠﻭﺍﺯ ﺇﺘﻴﺎﻥ )ﻜﻲ( ﺤﺭﻑ ﺠﺭ
257-250 ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ :ﺍﻟﺨﻼﻑ ﺒﻴﻥ ﺍﻟﺒﺼﺭﻴﻴﻥ ﺃﻨﻔﺴﻬﻡ
250 ﺍﻟﻤﺴﺄﻟﺔ ﺍﻷﻭﻟﻰ :ﺍﻟﺠﺭ ﻋﻠﻰ ﺍﻟﺠﻭﺍﺭ
254 ﺍﻟﻤﺴﺄﻟﺔ ﺍﻟﺜﺎﻨﻴﺔ :ﺤﺎﺵ ﻓﻲ ﺍﻻﺴﺘﺸﻬﺎﺩ ﺃﻫﻲ ﺍﺴﻡ ﺃﻡ ﺤـﺭﻑ ﺃﻡ ﺫﺍﺕ
ﻭﺠﻬﻴﻥ
263-258 ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻟﺙ :ﺍﻟﺨﻼﻑ ﺒﻴﻥ ﺍﻟﻜﻭﻓﻴﻴﻥ ﺃﻨﻔﺴﻬﻡ
270-264 ﺍﻟﻤﺒﺤﺙ ﺍﻟﺭﺍﺒﻊ :ﻤﺎ ﺨﺎﻟﻔﺕ ﻓﻴﻪ ﺍﻟﺒﺼﺭﺓ ﻭﺍﻟﻜﻭﻓﺔ ﺍﻟﻤﺩﺍﺭﺱ ﺍﻷﺨﺭﻯ
271 ﺍﻟﺨﺎﺘﻤﺔ
274 ﻤﻠﺨﺹ ﺍﻟﺩﺭﺍﺴﺔ ﺒﺎﻟﻌﺭﺒﻴﺔ
275 ﻤﻠﺨﺹ ﺍﻟﺩﺭﺍﺴﺔ ﺒﺎﻹﻨﺠﻠﻴﺯﻴﺔ
276 ﻓﻬﺭﺱ ﺍﻵﻴﺎﺕ ﺍﻟﻘﺭﺁﻨﻴﺔ
283 ﻓﻬﺭﺱ ﺍﻷﺤﺎﺩﻴﺙ ﺍﻟﻨﺒﻭﻴﺔ
284 ﻓﻬﺭﺱ ﺍﻷﻋﻼﻡ
285 ﻓﻬﺭﺱ ﺍﻷﻤﺜﺎل
286 ﻓﻬﺭﺱ ﺍﻷﺸﻌﺎﺭ
290 ﻗﺎﺌﻤﺔ ﺍﻟﻤﺼﺎﺩﺭ ﻭﺍﻟﻤﺭﺍﺠﻊ
298 ﺍﻟﺭﺴﺎﺌل ﺍﻟﺠﺎﻤﻌﻴﺔ
299 ﺍﻟﻤﺠﻼﺕ ﻭﺍﻟﺩﻭﺭﻴﺎﺕ
300 ﻓﻬﺭﺱ ﺍﻟﻤﻭﻀﻭﻋﺎﺕ