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ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ
ﻣﻀﺒﻮﻃﺔ ﺑﺎﻟﺸﻜﻞ
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ﻭﱂ ﻧﻔﺼﻞ ﺍﻟﻜﻼﻡ ﻋﻦ ﻫﺬﻩ ﺍﻟﻨﺴﺦ ﻭﻻ ﺻﻮﺭﻫﺎ ؛ ﻷﻧﻨﺎ ﻗﺪ ﺃﺷﺒﻌﻨﺎ ﺍﻟﻘﻮﻝ ﻓﻴﻬﺎ ﻣﻦ ﺧﻼﻝ
ﲢﻘﻴﻘﻨﺎ ﻟﻠﻜﺘﺎﺏ ﺍﻷﺻﻞ " ﺷﺮﺡ ﺍﻟﺘﺒﺼﺮﺓ ﻭﺍﻟﺘﺬﻛﺮﺓ " ﻓﻼ ﺩﺍﻋﻲ ﻹﻋﺎﺩﺗﻪ ﻭﺗﻜﺮﺍﺭﻩ ،ﻭﻋﻠﻰ ﻫﺬﺍ
ﻓﻨﺤﻦ ﱂ ﻧﺬﻛﺮ ﻣﺼﺎﺩﺭ ﳍﺬﺍ ﺍﻟﻜﺘﺎﺏ ﰲ ﺍﳋﺎﲤﺔ ﻛﻲ ﻻ ﻳﻄﻮﻝ ﺍﻟﻜﺘﺎﺏ ﻭﳜﺮﺝ ﻋﻦ ﻣﻘﺼـﻮﺩﻩ ،
ﻭﻗﺪ ﺫﹸﻛﺮﺕ ﻛﻞ ﺍﻟﺘﻔﺼﻴﻼﺕ ﰲ ﺍﻟﻜﺘﺎﺏ ﺍﻷﺻﻞ .
ﻭﺑﻌﺪ :
ﻓﻬﺬﺍ ﻣﱳ ﺍﻷﻟﻔﻴﺔ ﺍﳌﺴﻤﻰ ﺑـ " :ﺍﻟﺘﺒﺼﺮﺓ ﻭﺍﻟﺘﺬﻛﺮﺓ " ﻧﻘﺪﻣﻪ ﶈﱯ ﺳﻨﺔ ﺍﳌﺼـﻄﻔﻰ
ﺍﻟﺴﺎﺋﺮﻳﻦ ﻋﻠﻰ ﻫﺪﻳﻪ ،ﺍﻟﺮﺍﺟﲔ ﺷﻔﺎﻋﺘﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻭﻗﺪ ﺧﺪﻣﻨﺎﻩ ﺍﳋﺪﻣﺔ ﺍﻟﱵ ﺗﻮﺍﺯﻱ ﺗﻌﻠﻘﻨـﺎ
ﺑﻨﺒﻴﻨﺎ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ ، ﻭﻗﺪ ﺑﺬﻟﻨﺎ ﻓﻴﻪ ﻣﺎ ﻭﺳﻌﻨﺎ ﻣﻦ ﺟﻬﺪ ،ﻭﱂ ﻧﺒﺨﻞ ﻋﻠﻴﻪ ﺑﻮﻗـﺖ ﻭﻻ
ﻣﺎﻝ ،ﻭﻟﻘﺪ ﳌﺴﻨﺎ ﻣﻦ ﺍﻟﱪﻛﺔ ﻓﻴﻬﻤﺎ ،ﻣﺎ ﺩﻋﺎﻧﺎ ﺇﱃ ﺍﻻﺳﺘﻤﺮﺍﺭ ﰲ ﲢﻘﻴﻖ ﻣﺎ ﺳﻮﻯ ﻫـﺬﺍ ﻣـﻦ
ﺍﻟﺸﺮﻭﺡ ﻭﺍﳌﺘﻮﻥ ،ﻭﳓﻦ ﺳﺎﺋﺮﻭﻥ ﰲ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻖ ،ﺭﺍﺟﲔ ﻣﻨﻪ ﺟﻞ ﺫﻛﺮﻩ ﺍﻟﻌﻮﻥ ﻭﺍﻟﺴﺪﺍﺩ .
٣
) (١ﻣﻌﲎ ﺍﻟﺒﻴﺖ ﻻ ﻳﻜﺘﻤﻞ ﺇﻻﹼ ﺑﺎﻟﺒﻴﺖ ﺍﻟﺬﻱ ﺑﻌﺪﻩ ، ﻭﻫﻮ ﻋﻴﺐ ﻋﻨﺪ ﺍﻟﻌﺮﻭﺿﻴﲔ ﻭﻳﺴﻤﻰ ﺑـ ) ﺍﻟﺘﻀﻤﲔ (
.
) (١ﰲ ﺍﻟﻨﻔﺎﺋﺲ )) :ﺧﺺ (( ﻭﺍﻟﻮﺯﻥ ﺎ ﻣﺴﺘﻘﻴﻢ .
) (٢ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ﺍﳋﻄﻴﺔ ﻭﺍﳌﻄﺒﻮﻋﺔ ﻭﻧﺴﺦ ﺍﻷﻟﻔﻴﺔ ﻭﺍﻟﻨﻔﺎﺋﺲ ،ﻭﺍﻟﻮﺯﻥ ﻏﲑ ﻣﺴﺘﻘﻴﻢ ﻓـﺎﻷﻭﱃ
ﺣﺬﻑ ﺍﻟﻮﺍﻭ ،ﻭﻛﺬﺍ ﺻﻨﻊ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺷﺮﺣﻪ ﺹ . ١٠١
٤
) (٣ﰲ )ﺟـ( ﻭﺍﻟﻨﻔﺎﺋﺲ – ﺑﻔﺘﺢ ﺍﻟﻌﲔ ، -ﻭﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺑﻘﻴﺔ ﺍﻟﻨﺴﺦ ﻭﻫﻮ ﺍﻟﺼﻮﺍﺏ .
) (١ﺻﺮﹺﻑ ﻟﻀﺮﻭﺭﺓ ﺍﻟﻮﺯﻥ .
٥
ﻭﻟﻮ ﻗﻴﻞ ) :ﻣﻀﻌﻔﺎﹰ ( ﺑﺎﻟﻨﺼﺐ ﻟﻄﺮﻕ ﺍﺣﺘﻤﺎﻝ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻌﲎ :ﺭﻭﻯ ﺣﺎﻝ ﻛﻮﻧﻪ ﻣﻨﺒﻬﺎﹰ ﻋﻠﻰ ﺿﻌﻔﻪ
ﺃ .ﻫـ (( ،ﻭﻫﺬﺍ ﺍﺣﺘﻤﺎﻝ ﻭﺇﻥ ﻭﺭﺩ ﻏﲑ ﻻﺯﻡ .
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) (٢ﻛﺬﺍ ﰲ ﲨﻴﻊ ﻧﺴﺦ ﺷﺮﺡ ﺍﻷﻟﻔﻴﺔ ،ﻭﻧﺴﺨﺔ ﺏ ﻭ ﺝ ﻣﻦ ﻣﱳ ﺍﻷﻟﻔﻴﺔ ،ﻭﰲ ﻧﺴﺨﺔ ﺃ ﻭﺍﻟﻨﻔﺎﺋﺲ ﻭﺷﺮﺡ
ﺍﻟﺴﻴﻮﻃﻲ )) :ﻧﻘﹾﻞﹴ (( .
) (١ﰲ ﺍﻟﻨﻔﺎﺋﺲ )) :ﻗﺪ ﺑﺎﻥ (( ،ﻭﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ )) :ﻭﻗﺎﻝ ﺑﺎﻥ (( ،ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ؛ ﻷﻥ )) :ﺫﻛـﺮ(( ﰲ
ﺎﻳﺔ ﺍﻟﺒﻴﺖ ﺑﺼﻴﻐﺔ ﺍﻟﻐﻴﺎﺏ ،ﻭﻗﺎﻝ ﻣﺸﻌﺮﺓ ﺑﻪ ،ﻋﻠﻰ ﺍﻟﻌﻜﺲ ﻣﻦ )) :ﻗﺪ (( .
) (٢ﰲ ﻧﺴﺨﺔ ﺏ ﻭ ﺝ ﻣﻦ ﻣﱳ ﺍﻷﻟﻔﻴﺔ )) :ﺑﺈﻣﻌﺎﱐ (( .
) (٣ﰲ ﻉ )) :ﻋﻼ (( ،ﻭﻫﻮ ﲢﺮﻳﻒ ﻗﺒﻴﺢ.
) (٤ﺍﻧﻈﺮ :ﺍﻟﻨﻜﺖ ﺍﻟﻮﻓﻴﺔ ) / ٦٥ﺏ ( .
) (٥ﰲ ﻧﺴﺨﺔ ﺃ ﻣﻦ ﻣﱳ ﺍﻷﻟﻔﻴﺔ ،ﻭﺷﺮﺡ ﺍﻟﺴﻴﻮﻃﻲ )) :ﺗﺴﺘﻌﻤﻠﻪ (( ،ﻭﻛﻼﳘﺎ ﺟﺎﺋﺰ .
٧
) (١ﰲ ﻧﺴﺨﺔ ﺏ ﻣﻦ ﻣﱳ ﺍﻷﻟﻔﻴﺔ )):ﺟﻤﻊ (( ﻭﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺷﺮﻭﺡ ﺍﻷﻟﻔﻴﺔ ﻭﺑﻘﻴﺔ ﻧﺴﺦ ﺍﳌﱳ
) (٢ﻗﹶﺼﺪ ﺍﻟﻨﺴﺎﺋﻲ ﻭﺇﳕﺎ ﻗﺎﻝ )) :ﺍﻟﻨﺴﺌﻲ (( ؛ ﻟﻀﺮﻭﺭﺓ ﺍﻟﻮﺯﻥ .
) (١ﰲ ﻧﺴﺨﺔ ﺃ ﻭ ﺏ ﻭ ﺝ ﻣﻦ ﻣﱳ ﺍﻷﻟﻔﻴﺔ )) :ﺍﳉﻔﻼ (( ،ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ،ﻳﻨﻈﺮ :ﺍﻟﻠﺴﺎﻥ ) / ١١
) ( ١١٤ﺟﻔﻞ ( .
٨
ﺍﻟﹾﻤﻘﹾﻄﹸﻮﻉ
ـﺎﻓﻌﻲ(
ﺸـﻭﻓﻌﻠﹶ ـﻪ ، ﻭ ﹶﻗ ـﺪ ﺭﺃﻯ )ﻟﻠ .١٠٣ﻭﺳﻢ ﺑﹺﺎﳌﹶﻘﹾﻄﹸﻮﻉﹺ ﻗﹶـﻮﻝﹶ ﺍﻟﺘـﺎﺑﹺﻌﻲ
ﹸﻗﻠﹾﺖ :ﻭﻋﻜﺴﻪ ﺍﺻﻄﻼﺡ) ﺍﻟﺒﺮﺩﻋﻲ( .١٠٤ﺗﻌــﺒﹺﲑﻩ ﺑﹺــﻪ ﻋــﻦﹺ ﺍﳌﹸﻨﻘﻄــﻊﹺ
ﻓﹸﺮﻭﻉ
ﻧﺤﻮ ) ﺃﹸﻣﺮﻧﺎ( ﺣ ﹾﻜﻤﻪ ﺍﻟﺮﻓﹾﻊ ، ﻭﻟﹶـﻮ .١٠٥ﻗﹶﻮﻝﹸ ﺍﻟﺼﺤﺎﰊ ) ﻣﻦ ﺍﻟﺴـﻨﺔ ( ﺃﻭ
ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢﹺ ،ﻭﻫﻮ ﻗﹶﻮﻝﹸ ﺍﻷﻛﹾﺜﹶـﺮﹺ .١٠٦ﺑﻌــﺪ ﺍﻟﻨﺒﹺــﻲ ﻗﺎﻟﹶــﻪ ﺑﹺﹶﺄﻋﺼــﺮﹺ
ﻋﺼﺮﹺ ﺍﻟﻨﺒﹺﻲ ﻣﻦ ﹶﻗﺒﹺﻴـﻞﹺ ﻣـﺎ ﺭﻓﹶـﻊ .١٠٧ﻭ ﹶﻗﻮﻟﹸﻪ ) ﻛﹸﻨﺎ ﻧﺮﻯ( ﺇﻥﹾ ﻛﺎﻥﹶ ﻣـﻊ
)(١
ﻭ)ﻟﻠﺨﻄﻴﺐﹺ( ﹸﻗﻠﹾﺖ : ﻟﻜـﻦ ﺟﻌﻠﹶـﻪ ﻟﹶـﻪ .١٠٨ﻭﻗﻴﻞﹶ:ﻻ،ﺃﻭ ﻻ ﻓﹶﻼ،ﻛﹶﺬﺍﻙ
ﺍﺑ ـﻦ ﺍﳋﹶ ﻄﻴ ـﺐﹺ (،ﻭ ﻫ ـﻮ ﺍﻟﻘﹶ ـﻮﹺﻱ .١٠٩ﻣﺮﻓﹸﻮﻋﺎﹰ ) ﺍﳊﹶﺎﻛﻢ ( ﻭ )ﺍﻟـﺮﺍﺯﹺﻱ
ـﺎ
ـﺎ ﻭ ﻗﻔﹶـ
ـﺎﺭﹺ ( ﻣﻤـ
ﻳﻘﹾ ـﺮﻉ ﺑﺎﻷﻇﻔﹶـ .١١٠ﻟﻜﻦ ﺣﺪﻳﺚﹸ )ﻛﺎﻥﹶ ﺑﺎﺏ ﺍﳌﹸﺼ ﹶﻄﻔﹶﻰ
) (٢ﻣﺮﺍﺩﻩ :ﻭﻣﻮﺻﻮﻻﹰ ،ﻳﻌﲏ ﺃﻤﺎ ﺍﲰﺎﻥ ﻟﺸﻲﺀٍ ﻭﺍﺣﺪ ،ﻣﺘﺮﺍﺩﻓﺎﻥ ،ﻟﻜﻦ ﺍﻟﻨﻈﻢ ﺿﺎﻕ ﻋﻦ ﺇﺛﺒـﺎﺕ ﻭﺍﻭ
ﺍﻟﻌﻄﻒ .ﺃﻓﺎﺩﻩ ﺍﻟﺒﻘﺎﻋﻲ .ﺍﻟﻨﻜﺖ ﺍﻟﻮﻓﻴﺔ ) / ٩٧ﺃ ( .
) (٣ﻫﻜﺬﺍ ﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ﺍﳋﻄﻴﺔ ﻣﻦ ﺷﺮﺡ ﺍﻷﻟﻔﻴﺔ ﻭﻣﺘﻨﻬﺎ ،ﻭﰲ ﻧﺴﺨﺔ ﻕ )) :ﺑﺘﺎﺑﻊ (( ،ﻭﺃﺷﺎﺭ ﺍﻟﻨﺎﺳﺦ
ﰲ ﺍﳊﺎﺷﻴﺔ ﺇﱃ ﺃﻥ ﰲ ﺑﻌﺾ ﺍﻟﻨﺴﺦ )) :ﺑﻐﲑﻩ (( .
) (١ﻫﻜﺬﺍ ﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ﺍﳋﻄﻴﺔ ﻟﺸﺮﺡ ﺍﻷﻟﻔﻴﺔ ،ﻭﻛﺬﺍ ﰲ ﻧﺴﺨﺔ ﺃ ﻭ ﺟـ ﻣﻦ ﻣﱳ ﺍﻷﻟﻔﻴﺔ ﻭﰲ ﻧﺴﺨﺔ
ﺏ ﻣﻦ ﻣﱳ ﺍﻷﻟﻔﻴﺔ )) :ﻛﺬﻟﻚ (( ،ﻭﻻ ﻳﺴﺘﻘﻴﻢ ﺍﻟﻮﺯﻥ ﻣﻌﻬﺎ .
١٠
) (٢ﻛﺬﺍ ﰲ ﺍﻟﻨﺴﺦ ﺍﳋﻄﻴﺔ ﻟﺸﺮﺡ ﺍﻷﻟﻔﻴﺔ ﻭﺍﻟﻨﺴﺦ ﺍﳋﻄﻴﺔ ﳌﱳ ﺍﻷﻟﻔﻴﺔ ،ﻭﰲ ﺍﳌﻄﺒﻮﻉ ﻣﻦ ﺷﺮﺡ ﺍﻷﻟﻔﻴـﺔ ،
ﻭﰲ ﺍﻟﻨﻔﺎﺋﺲ ﺑﺰﻳﺎﺩﺓ ) ﺃﻭ ( ﺑﻌﺪ ) ﻳﺮﻓﻌﻪ ( ﻭﻻ ﻳﺼﺢ ﺍﻟﻮﺯﻥ ﺎ ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﻨﻮﻳﺔ ﰲ ﺍﳌﻌﲎ .
) (١ﺍﻟﺘﻘﺪﻳﺮ :ﺃﹸﻣﺮﻧﺎ ﺑﻜﺬﺍ ﻣﻦ ﺍﻟﺘﺎﺑﻌﻲ .
) (٢ﰲ ﻧﺴﺨﺔ ﺏ ﻣﻦ ﻣﱳ ﺍﻷﻟﻔﻴﺔ )) :ﺍﻟﻜﻮﻓﺔ (( ،ﻭﻗﺪ ﺻﺤﺤﺖ ﻋﻠﻰ ﺣﺎﺷﻴﺔ ﺍﻟﺼﻔﺤﺔ .
) (٣ﺍﻧﻈﺮ :ﺍﻟﻨﻜﺖ ﺍﻟﻮﻓﻴﺔ ) / ١١٢ﺃ – ﺏ ( .
١١
) (٤ﻗﺎﻝ ﺍﻟﺒﻘﺎﻋﻲ ) / ١١٧ﺏ ( )) :ﺣﻜﻲ ﻋﻦ ﺷﻴﺨﻨﺎ ﺍﻟﱪﻫﺎﻥ ﺍﳊﻠﱯ ﺃﻧﻪ ﻗﺎﻝ :ﺑﻘﻲ ﻋﻠﻰ ﺷﻴﺨﻨﺎ – ﻳﻌﲏ
:ﺍﻟﻌﺮﺍﻗﻲ – ﰲ ﻛﻼﻡ ﺍﻟﺸﺎﻓﻌﻲ ﺍﻟﺬﻱ ﺳﺎﻗﻪ ﰲ ﺟﻮﺍﺯ ﺍﻟﻌﻤﻞ ﺑﺎﳌﺮﺳﻞ ﺷﺮﻃﺎﻥ ﺁﺧﺮﺍﻥ ﻭﻗـﺪ ﻧﻈﻤﺘـﻬﺎ
ﻓﻘﻠﺖ = :
ﺃﻭ ﻛﺎﻥ ﻗﻮﻝ ﻭﺍﺣﺪ ﻣﻦ ﺻﺤﺐ ﺧﻴـﺮ ﺍﻷﻧﺎﻡ ﻋﺠﻢ ﻭﻋـﺮﺏ
ﺃﻭ ﻛﺎﻥ ﻓﺘﻮﻯ ﺟﻞ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺷـﻴﺨﻨﺎ ﺃﳘﻠﻪ ﰲ ﺍﻟﻨﻈـﻢ
ﺃﻱ :ﺃﳘﻞ ﺍﳌﺬﻛﻮﺭ ﻭﻫﻮ ﺍﻟﺸﺮﻃﺎﻥ ﺍﳌﺬﻛﻮﺭﺍﻥ (( .
) (١ﻗﺎﻝ ﺍﻟﺒﻘﺎﻋﻲ ﰲ ﺍﻟﻨﻜﺖ ﺍﻟﻮﻓﻴﺔ ) / ١٢٨ﺃ – ﺏ ( )) :ﻗﻮﻟﻪ :ﻣﻌﺮﻓﺔ ﺍﻟﺮﺍﻭﻱ ﺑﺎﻷﺧﺬ ﻋﻨﻪ ﻻ ﻳﻄـﺎﺑﻖ
ﻗﻮﻟﻪ ﰲ ﺍﻟﺸﺮﺡ ﺃﻥﹾ ﻳﻜﻮﻥ ﻣﻌﺮﻭﻓﺎﹰ ﺑﺎﻟﺮﻭﺍﻳﺔ ﻋﻨﻪ ؛ ﻓﺈﻥ ﺍﻷﺧﺬ ﺃﺧﺺ ﻣﻦ ﺍﻟﺮﻭﺍﻳﺔ ،ﻓﺎﻷﺧﺬ ﻋﻦ ﺍﻟﺸﺨﺺ
ﺍﻟﺘﻠﻘﻲ ﻣﻨﻪ ﺑﻼ ﻭﺍﺳﻄﺔ،ﻭﺍﻟﺮﻭﺍﻳﺔ ﻋﻨﻪ ﺍﻟﻨﻘﻞ ﻋﻨﻪ ﺳﻮﺍﺀ ﻛﺎﻥ ﺑﻮﺍﺳﻄﺔ ﺃﻡ ﻻ ؛ ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﳌﺴﺎﻭﻳﺔ ﳌـﺎ ﰲ
ﺍﻟﺸﺮﺡ ﺃﻥﹾ ﻳﻘﺎﻝ :ﻣﻌﺮﻓﺔ ﺍﻟﺮﺍﻭﻱ ﺑﻨﻘﻞ ﻋﻨﻪ (( .
١٢
) (١ﻗﺎﻝ ﺍﻟﺒﻘﺎﻋﻲ ﰲ ﺍﻟﻨﻜﺖ ﺍﻟﻮﻓﻴﺔ ) / ١٤٥ﺏ ( )) :ﻗﺎﻝ ﺷﻴﺨﻨﺎ :ﺃﺳﻘﻂ ﻣﻦ ﻗﻮﻝﹺ ﺍﳊﺎﻛﻢ ﻗﻴﺪﺍﹰ ﻻﺑـ ﺪ
ﻣﻨﻪ ،ﻭﻫﻮ ﺃﻧﻪ ﻗﺎﻝ :ﻭﻳﻨﻘﺪﺡ ﰲ ﻧﻔﺲ ﺍﻟﻨﺎﻗﺪ ﺃﻧﻪ ﻏﻠﻂﹲ ،ﻭﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺇﻗﺎﻣﺔ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﻭﻳﺆﻳﺪ
ﻫﺬﺍ ﻗﻮﻟﻪ :ﻭﺫﻛﺮ ﺃﻧﻪ ﻳﻐﺎﻳﺮ ﺍﳌﻌﻠﻞ ﻓﻈﺎﻫﺮﻩ ﺃﻧﻪ ﻻ ﻳﻐﺎﻳﺮﻩ ﺇﻻ ﻣﻦ ﻫﺬﻩ ﺍﳉﻬﺔ ،ﻭﻫﻲ ﻛﻮﻧﻪ ﱂ ﻳﻄﱠﻠﹶﻊ ﻋﻠﻰ
ﻋﻠﺘﻪ ،ﻭﺃﻣﺎ ﺍﻟﺮﺩ ﻓﻬﻤﺎ ﻣﺸﺘﺮﻛﺎﻥ ﻓﻴﻪ ،ﻭﻳﻮﺿﺤﻪ ﻗﻮﻟﻪ ،ﻭﺍﻟﺸﺎﺫ ﱂ ﻳﻮﻗﻒ ﻓﻴﻪ ﻋﻠﻰ ﻋﻠﺘﻪ ﻛﺬﻟﻚ ،ﺃﻱ
:ﻛﺎﳌﻌﻠﻞ ﻳﻌﲏ :ﺑﻞ ﻭﻗﻒ ﻋﻠﻰ ﻋﻠﺘﻪ ﺣﺪﺳﺎﹰ (( .
) (٢ﺑﺎﻟﻘﺼﺮ ﻟﻀﺮﻭﺭﺓ ﺍﻟﻮﺯﻥ .
) (١ﻗﺎﻝ ﺍﻟﺒﻘﺎﻋﻲ ﰲ ﺍﻟﻨﻜﺖ ﺍﻟﻮﻓﻴﺔ ) / ١٤٩ﺃ ( )) :ﻣﺎ ﺃﻃﻠﻘﻪ ﺍﻟﱪﺩﳚﻲ ﻣﻮﺟﻮﺩ ﰲ ﻛﻼﻡ ﺃﲪﺪ ؛ ﻓﺈﻧـﻪ
ﻳﺼﻒ ﺑﻌﺾ ﻣﺎ ﺗﻔﺮﺩ ﺑﻪ ﺑﻌﺾ ﺍﻟﺜﻘﺎﺕ ﺑﺎﳌﻨﻜﺮ ،ﻭﳛﻜﻢ ﻋﻠﻰ ﺑﻌﺾ ﺭﺟﺎﻝ ﺍﻟﺼﺤﻴﺤﲔ ﺃﻥﱠ ﳍﻢ ﻣﻨﺎﻛﲑ
،ﻟﻜﻦ ﻳﻌﻠﻢ ﻣﻦ ﺍﺳﺘﻘﺮﺍﺀ ﻛﻼﻣﻪ ﺃﻧﻪ ﻻﺑﺪ ﻣﻊ ﺍﻟﺘﻔﺮﺩ ﻣﻦ ﺃﻥ ﻳﻨﻘﺪﺡ ﰲ ﺍﻟﻨﻔﺲ ﺃﻥ ﻟﻪ ﻋﻠﺔ ،ﻭﻻ ﻳﻘـﻮﻡ
ﻋﻠﻴﻬﺎ ﺩﻟﻴﻞﹲ (( .
) (٢ﻗﺎﺭﻥ ﺑﺎﻟﻨﻜﺖ ﺍﻟﻮﻓﻴﺔ ) / ١٤٩ﺏ ( .
) (٣ﻗﺎﻝ ﺍﻟﺒﻘﺎﻋﻲ ﰲ ﺍﻟﻨﻜﺖ ﺍﻟﻮﻓﻴﺔ )/١٤٩ﺏ( )) :ﻗﻮﻟﻪ :ﻭﻣﺎﻟﻚ ﻋﻄﻒ ﻋﻠﻰ ﻛﻠﻮﺍ ﺍﻟﺒﻠﺢ ﺃﻱ :ﳓﻮ ﻛﻠﻮﺍ
ﻭﳓﻮ ﻣﺎﻟﻚ ﰲ ﺗﺴﻤﻴﺔ ﺍﺑﻦ ﻋﺜﻤﺎﻥ ﻋﻤﺮ ،ﻭﻫﻮ ﻋﻠﻰ ﺣﺬﻑ ﻣﻀﺎﻑ ،ﺃﻱ ﻭﳓﻮ ﺗﺴﻤﻴﺔ ﻣﺎﻟﻚ ﻓﻜﺄﻧـﻪ
١٤
ﻗﻴﻞ ﻣﺎ ﲰﻰ ﻗﺎﻝ :ﲰﻰ ﺍﺑﻦ ﻋﺜﻤﺎﻥ ،ﺃﻭ ﻳﻜﻮﻥ ﺍﻟﺘﻘﺪﻳﺮ ﻭﳓﻮ ﻣﺎﻟﻚ ﰲ ﺃﻥ ﲰﻰ ﻓﺎﳊﺎﺻﻞ ﺃﻥ ﻣﺮﺍﺩﻩ ﳓﻮ
ﻫﺬﺍ ﺍﳊﺪﻳﺚ ،ﻭﳓﻮ ﻫﺬﺍ ﺍﻟﺴﻨﺪ (( .
) (٤ﻗﺎﻝ ﺍﻟﺒﻘﺎﻋﻲ ﰲ ﺍﻟﻨﻜﺖ ﺍﻟﻮﻓﻴﺔ ) / ١٥٣ﺃ ( )) :ﻳﻌﲏ ﺑﺄﻥ ﻳﻜﻮﻥ ﺃﻫﻼﹰ ﻟﻠﻌﻀﺪ ﺑﺄﻥﹾ ﻳﻜﻮﻥ ﻓﻴﻪ ﻗﻮﺓﹲ ﻓﻠﻮ
ﻗﺎﻝ :ﺃﻫﻞ ﺍﻟﻌﻀﺪ ﻓﻬﻮ ﺗﺎﺑﻊ ﻟﻜﺎﻥ ﺃﻭﺿﺢ ﻷﻧﻪ ﻳﺘﺒﺎﺩﺭ ﺇﱃ ﺍﻟﺬﻫﻦ ﺃﻥ ﻣﻌﲎ ﻣﻌﺘﱪ ﺑﻪ ﻣﻌﲎ ﺍﻻﻋﺘﺒﺎﺭ (( .
) (١ﻗﺎﻝ ﺍﻟﺒﻘﺎﻋﻲ ﰲ ﺍﻟﻨﻜﺖ ﺍﻟﻮﻓﻴﺔ ) / ١٥٣ﺃ ( )) :ﻭﻫﻲ ﺍﳌﺘﺎﺑﻌﺔ ﺍﻟﻘﺎﺻﺮﺓ ،ﻭﺃﻣﺎ ﺍﳌﺘﺎﺑﻌﺔ ﺍﻟﺘﺎﻣﺔ ،ﻭﻫـﻲ
ﻣﺘﺎﺑﻌﺔ ﺍﻟﺮﺍﻭﻱ ﻧﻔﺴِﻪ ﻋﻦ ﺷﻴﺨﻪ ﻓﻼ ﻳﺴﻤﻰ ﺷﺎﻫﺪﺍﹰ ؛ ﻷﺎ ﻫﻲ ﺍﳌﺘﺎﺑﻌﺔ ﺍﳊﻘﻴﻘﺔ ،ﻭﻣﱴ ﻛﺎﻧﺖ ﺍﳌﺸﺎﺭﻛﺔ
ﰲ ﺫﻟﻚ ﺍﻟﺼﺤﺎﰊ ﻓﻬﻲ ﻣﺘﺎﺑﻌﺔ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺑﺎﻟﻠﻔﻆ ﺃﻭ ﺑﺎﳌﻌﲎ ﺗﺎﻣﺔﹰ ﺃﻭ ﻗﺎﺻﺮﺓ (( .
) (٢ﺑﺎﻟﺪﺭﺝ ؛ ﻟﻀﺮﻭﺭﺓ ﺍﻟﻮﺯﻥ .
) (٣ﺻﺮﹺﻑ ﻟﻠﻮﺯﻥ .
) (٤ﻗﺎﻝ ﺍﻟﺒﻘﺎﻋﻲ ﰲ ﺍﻟﻨﻜﺖ ﺍﻟﻮﻓﻴﺔ ) / ١٥٣ﺃ ( )) :ﻫﺬﻩ ﻣﺘﺎﺑﻌﺔ ﻗﺎﺻﺮﺓ ،ﻭﺍﳌﺘﺎﺑﻌﺔ ﺍﻟﺘﺎﻣﺔ ﺃﻥ ﻳﺘﺎﺑﻊ ﺃﺣـﺪ
ﺍﺑﻦ ﻋﻴﻴﻨﺔ ﰲ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻦ ﻋﻤﺮﻭ ﻭﺍﻹﺗﻴﺎﻥ ﺑﻠﻔﻈﺔ ﺍﻟﺪﺑﺎﻍ (( .
١٥
ﺗﺮﺑﺔﹸ ﺍﻻﺭﺽﹺ(() (١ﻓﹶﻬﻲ ﻓﹶﺮﺩ ﻧﻘﻠﹶـﺖ .١٨٢ﺃﹶﻭ ﺧﺎﻟﹶﻒ ﺍﻻﻃﹾﻼﹶﻕ ﻧﺤﻮ)) ﺟﻌﻠﹶﺖ
ﻭﺍﻟﻮﺻﻞﹸ ﻭﺍﻻﺭﺳﺎﻝﹸ ﻣﻦ ﺫﹶﺍ ﺃﹸﺧـﺬﹶﺍ .١٨٣ﻓﹶﺎﻟﹾﺸﺎﻓﻌﻲ ﻭﺃﹶﺣﻤﺪ ﺍﺣﺘﺠـﺎ ﺑﹺـﺬﹶﺍ
ﺗﻘﹾﺪﻳﻤـــﻪ ﻭﺭﺩ ﺃﻥﱠ ﻣﻘﹾﺘﻀـــﻰ .١٨٤ﻟﹶﻜﻦ ﰲ ﺍﻹﺭﺳﺎﻝﹺ ﺟﺮﺣﺎﹰ ﻓﹶﺎ ﹾﻗﺘﻀﻰ
ﺍﳉﹶﺮﺡﹺ ﻋﻠﹾـﻢ ﺯﺍﺋـﺪ ﻟﻠﹾﻤﻘﹾﺘﻔـﻲ .١٨٥ﻫﺬﹶﺍ ﹶﻗﺒﻮﻝﹸ ﺍﻟﻮﺻﻞﹺ ﺇﺫﹾ ﻓﻴﻪ ﻭﻓـﻲ
ﺍﻷَﻓﹾﺮﺍﺩ
ﻭﺣ ﹾﻜﻤﻪ ﻋﻨﺪ ﺍﻟﺸﺬﹸﻭﺫ ﺳـﺒﻘﹶﺎ .١٨٦ﺍﻟﻔﹶﺮﺩ ﻗﺴﻤﺎﻥ ، ﻓﹶﻔﹶﺮﺩ ﻣ ﹾﻄﻠﹶﻘﹶـﺎﹾ
ﺑﹺﺜﻘﹶــﺔ ، ﺃﻭ ﺑﻠﹶــﺪ ﺫﹶﻛﹶﺮﺗــﻪ .١٨٧ﻭﺍﻟﻔﹶﺮﺩ ﺑﹺﺎﻟﻨﺴﺒﺔ : ﻣﺎ ﹶﻗﻴﺪﺗـﻪ
ﻟﹶﻢ ﻳﺮﻭﹺﻩ ﻋﻦ ﺑﻜﹾﺮﹴ ﺍ ﱠﻻ) (٢ﻭﺍﺋـﻞﹺ .١٨٨ﺃﻭ ﻋﻦ ﻓﹸﻼﻥ ﻧﺤﻮ ﻗﹶﻮﻝﹺ ﺍﻟﻘﹶﺎﺋﻞﹺ
ﻟﹶﻢ ﻳﺮﻭﹺ ﻫﺬﹶﺍ ﻏﲑ (٤)ﺃ ﻫﻞﹺ ﺍﻟﺒﺼﺮﻩ .١٨٩ﻟﹶﻢ ﻳﺮﻭﹺﻩ ﺛﻘﹶﺔﹲ ﺍﻻﹼ )) (٣ﺿـﻤﺮﻩ(
ﺗﺠﻮﺯﺍﹰ ،ﻓﺎﺟﻌﻠﹾﻪ ﻣـﻦ ﺃﻭﳍـﺎ .١٩٠ﻓﹶﺈﻥﹾ ﻳﺮﹺﻳﺪﻭﺍ ﻭﺍﺣﺪﺍﹰ ﻣﻦ ﺃﻫﻠﻬﺎ
ﺿﻌﻒ ﻟﹶﻬﺎ ﻣﻦ ﻫﺬﻩ ﺍﳊﹶﻴﺜﻴـﻪ .١٩١ﻭﻟﹶﻴﺲ ﰲ ﺃﻓﹾـﺮﺍﺩﻩ ﺍﻟﻨﺴـﺒﹺﻴﻪ
ﻓﹶﺤ ﹾﻜﻤﻪ ﻳﻘﹾﺮﺏ ﻣﻤـﺎ ﺃ ﹾﻃﻠﹶﻘﹶـﻪ .١٩٢ﻟﹶ ﻜ ـﻦ ﺇﺫﹶﺍ ﹶﻗﻴ ـﺪ ﺫﹶﺍﻙ ﺑﹺﺎﻟﺜﱢﻘﹶ ـﻪ
ﺍﻟﹾﻤﻌﻠﱠﻞﹸ
ﻣﻌﻠﱠــﻼﹰ ،ﻭﻻﹶ ﺗﻘﹸــﻞﹾ :ﻣﻌﻠﹸــﻮﻝﹸ .١٩٣ﻭﺳــﻢ ﻣــﺎ ﺑﹺﻌﻠﹼــﺔ ﻣﺸــﻤﻮﻝﹸ
) (١ﲜﻌﻞ ﳘﺰﺓ ﺍﻟﻘﻄﻊ ﰲ ) ﺍﻷﺭﺽ ( ﳘﺰﺓ ﻭﺻﻞ ) ﺍﻻﺭﺽ ( ﻭﲢﺮﻳﻚ ﺍﻟﻼﻡ ﻟﻴﺴﺘﻘﻴﻢ ﺍﻟﻮﺯﻥ ) ﻭﻫﻮ ﻣـﻦ
ﺿﺮﻭﺭﺍﺕ ﺍﻟﺸﻌﺮ ( .
) (٢ﺍﻷﺻﻞ ﰲ )ﺇﻻﹼ( ﺃﻥ ﺗﻜﻮﻥ ﳘﺰﺎ ﳘﺰﺓ ﻗﻄﻊ ،ﻟﻜﻦ ﺍﻟﻮﺯﻥ ﻻ ﻳﺴﺘﻘﻴﻢ ﺎ ،ﻓﺄﺩﺭﺟﻬﺎ ﺍﳌﺼﻨﻒ ﻟﻴﺴﺘﻘﻴﻢ
ﺍﻟﻮﺯﻥ )ﺃﻱ ﺟﻌﻠﻬﺎ ﳘﺰﺓ ﻭﺻﻞ( ،ﻭﻫﺬﻩ ﺿﺮﻭﺭﺓ ﻣﻦ ﺿﺮﻭﺭﺍﺕ ﺍﻟﺸﻌﺮ .
) (٣ﻛﺬﻟﻚ .
) (٤ﻫﻜﺬﺍ ﰲ ﺍﻟﻨﻔﺎﺋﺲ ﻭﻧﺴﺦ ﺍﻟﺸﺮﺡ ﻭﲨﻴﻊ ﻧﺴﺦ ﻣﱳ ﺍﻷﻟﻔﻴﺔ ،ﻭﺟﺎﺀ ﰲ ﻑ ﻭ ﻉ )) ﺇﻻﹼ (( ﻣﻜﺎﻥ )) ﻏﲑ
(( ﻭﻻ ﻳﺴﺘﻘﻴﻢ ﺍﻟﻮﺯﻥ ﺎ ﻭﻳﺒﺪﻭ ﺃﹶﻧﻪ ﺧﻄﺄ ﻣﻄﺒﻌﻲ .
١٦
) (٥ﻛﺬﺍ ﰲ ﺍﻟﻨﺴﺦ ﺍﳋﻄﻴﺔ ﳌﱳ ﻭﺷﺮﺡ ﺍﻷﻟﻔﻴﺔ ﻭ ﻑ ﻭ ﻉ ،ﻭﰲ ﺍﻟﻨﻔﺎﺋﺲ )) :ﻭﺍﻟﻮﺿﻌﻮ ﹶﻥ
((.
) ٣٤٥ / ١ ) (١ﻗﺎﻝ ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﻗﻲ ) : ( ٢٨٢ / ١ﺃﻱ ﻧﻌﺮﺽ ﻓﻼ ﳓﺘﺞ ﺑﻪ .ﻭﺍﻧﻈﺮ :ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ
( ،ﻣﺎﺩﺓ ) ﺿﺮﺏ ( .
) (٢ﺑﺪﺭﺝ ﺍﳍﻤﺰﺓ ﻟﻠﻮﺯﻥ .
) (٣ﻗﺒﻞ ﻫﺬﺍ ﰲ ﻓﺘﺢ ﺍﳌﻐﻴﺚ )) :ﺍﻟﻌﻤﺪ (( ﻭﻟﻴﺲ ﺑﺸﻲﺀ .
) (٤ﰲ ﻧﺴﺨﺔ ﺃ ﻭ ﺏ ﻣﻦ ﻣﱳ ﺍﻷﻟﻔﻴﺔ )) :ﺑﻨﺎﺀﺍ (( .
٢٠
))) (١ﻛﺬﺍ ﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ﺍﳋﻄﻴﺔ ﳌﱳ ﻭﺷﺮﺡ ﺍﻷﻟﻔﻴﺔ ،ﻭﰲ ﺍﻟﻨﻔﺎﺋﺲ )) :ﺑﺈﺳﻨﺎﺩﻳﻬﻤﺎ (( ،ﻭﻗﺎﻝ ﺍﻟﺒﻘﺎﻋﻲ :
ﺍﻟﻀﻤﲑ ﻓﻴﻪ ﻟﻠﻮﺍﻫﻲ ﻭﺍﻟﺬﻱ ﻳﺸﻚ ﻓﻴﻪ ﺃﻱ :ﺇﺫﺍ ﻧﻘﻠﺖ ﺍﻟﻀﻌﻴﻒ ﺑﻐﲑ ﺳﻨﺪ ﺃﻭ ﺍﳌﺸﻜﻮﻙ ﰲ ﺿﻌﻔﻪ ﺑﻐـﲑ
ﺳﻨﺪ (( .ﺍﻟﻨﻜﺖ ﺍﻟﻮﻓﻴﺔ ) / ١٩٣ﺃ ( ..
) (٢ﰲ ﻧﺴﺨﺔ ﺝ ﻣﻦ ﻣﱳ ﺍﻷﻟﻔﻴﺔ )) :ﻭﺍﻋﻠﻢ (( .
) (٣ﰲ ) ﺍﻟﻨﻔﺎﺋﺲ ( )) :ﻣﻌﺘﺪﻻﹰ (( .
) (٤ﰲ ﻓﺘﺢ ﺍﳌﻐﻴﺚ )) :ﻭﳛﻮﻱ (( ﻭﱂ ﺗﺮﺩ ﰲ ﺷﻲﺀ ﻣﻦ ﺍﻟﻨﺴﺦ ﺍﳋﻄﻴﺔ ﻭﺍﳌﻄﺒﻮﻋﺔ .
) (٥ﺑﻮﺻﻞ ﳘﺰﺓ )) ﺃﻭ (( ﻹﻗﺎﻣﺔ ﺍﻟﻮﺯﻥ .
) (١ﰲ ) ﺍﻟﻨﻔﺎﺋﺲ ( ﻭﺍﻟﻔﺘﺢ ﺍﳌﻐﻴﺚ )) :ﻭﺻﺤﺤﻮﺍ (( .
)) ﻭﺻﺤﺤﻮﺍ ) (٢ﰲ ﻧﺴﺨﺔ ﻥ )) :ﻭﺻﺤﺢ (( ،ﻭﺃﺷﺎﺭ ﺍﻟﻨﺎﺳﺦ ﰲ ﺍﳊﺎﺷﻴﺔ ﺇﱃ ﺃﻥ ﰲ ﻧﺴﺨﺔ :
(( ،ﻭﺍﻧﻈﺮ :ﺍﻟﻨﻜﺖ ﺍﻟﻮﻓﻴﺔ ) / ١٩٨ﺃ ( .
٢١
) (٣ﻛﺬﺍ ﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ﺍﳋﻄﻴﺔ ﳌﱳ ﻭﺷﺮﺡ ﺍﻷﻟﻔﻴﺔ ﻭ ﻑ ﻭﺍﻟﻨﻔﺎﺋﺲ ،ﻭﰲ ﻉ )) :ﺑﺎﺳﺘﻐﻨﺎﺀ (( ﻭﻫﻮ ﲢﺮﻳﻒ
ﻗﺒﻴﺢ.
) (٤ﻛﺬﺍ ﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ﺍﳋﻄﻴﺔ ﳌﱳ ﻭﺷﺮﺡ ﺍﻷﻟﻔﻴﺔ ﻭ ﻑ ﻭ ﺍﻟﻨﻔﺎﺋﺲ ،ﻭﰲ ﻉ )) :ﻓﺎﻥ (( .
) (٥ﰲ ﻧﺴﺨﺔ ﺃ ﻣﻦ ﻣﱳ ﺍﻷﻟﻔﻴﺔ )) :ﻓﺨﻄﻲ (( ،ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺖ .
) (٦ﰲ ﻧﺴﺨﺔ ﺃ ﻭ ﺏ ﻣﻦ ﻣﱳ ﺍﻷﻟﻔﻴﺔ )) :ﻳﺜﻘﻼ (( .
) (٧ﰲ ﻧﺴﺨﺔ ﺏ ﻣﻦ ﻣﱳ ﺍﻷﻟﻔﻴﺔ )) :ﺇﺫﺍ ﻗﻴﻞ (( .
) (١ﰲ ﻉ ﻭ ﻑ )) :ﻋﻦ(( ،ﻭﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﻧﺴﺨﺔ ﺃ ﻭ ﺏ ﻭ ﺟـ ﻭﺍﻟﻨﻔﺎﺋﺲ ﻣﻦ ﻣﱳ ﺍﻷﻟﻔﻴﺔ.
) (٢ﺳﻜﻦ ﻟﻀﺮﻭﺭﺓ ﺍﻟﻮﺯﻥ .
٢٢
) (٢ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﺳﻘﻂ ﻣﻦ ﻧﺴﺨﺔ ﺟـ ﻣﻦ ﻣﱳ ﺍﻷﻟﻔﻴﺔ ،ﻭﺃﳊﻘﻪ ﺍﻟﻨﺎﺳﺦ ﰲ ﺟﺎﻧﺐ ﺻﻔﺤﺔ ﺍﳌﺨﻄﻮﻁ ،ﻭﻫﺬﺍ ﺇﻥ ﺩﻝﹼ ﻋﻠﻰ ﺷﻲﺀ ﺇﻧﻤﺎ ﻳﺪﻝ ﻋﻠﻰ ﻣﻘﺎﺑﻠﺘﻪ ﻋﻠﻰ ﺃﺻﻠﻪ ﺍﳌﻨﺘﺴﺦ
ﻣﻨﻪ ،ﻭﺍﷲ ﺃﻋﻠﻢ .
) (١ﰲ ﺍﻟﻨﻔﺎﺋﺲ )) :ﺑﻼ ﻗﺪ (( .
) (٢ﺑﺘﺴﻜﲔ ﺍﻟﻨﻮﻥ ﻟﻀﺮﻭﺭﺓ ﺍﻟﻮﺯﻥ ،ﻭﺍﻧﻈﺮ :ﺍﻟﻨﻜﺖ ﺍﻟﻮﻓﻴﺔ ) / ٢٣٣ﺃ ( .
٢٤
) (١ﺑﻼ ﺗﻨﻮﻳﻦ ﻟﻀﺮﻭﺭﺓ ﺍﻟﻮﺯﻥ ،ﻭﺇﻥ ﺃﹸﺑﻘﻲ ﺍﻟﺘﻨﻮﻳﻦ ﻓﻤﻊ ﻭﺻﻞ ﳘﺰﺓ ) ﺇﺫ ( ﻟﻴﺴﺘﻘﻴﻢ ﺍﻟﻮﺯﻥ .
) (٢ﺍﳍﻤﺰﺍﺕ ﰲ ) ﺃﻭ ( ﰲ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﺳﻮﻯ ﺍﻷﻭﱃ ﻣﺪﺭﺟﺔ ؛ ﻟﻀﺮﻭﺭﺓ ﺍﻟﻮﺯﻥ .
) (٣ﰲ ﺍﻟﻨﻔﺎﺋﺲ )) :ﻣﺘﻔﻖ (( ،ﻭﺍﻷﻭﱃ ﻣﺎ ﺃﺛﺒﺖ .
) (٤ﰲ ﻧﺴﺨﺔ ﺟـ ﻣﻦ ﻣﱳ ﺍﻷﻟﻔﻴﺔ )):ﻭﺗﻠﻲ ((،ﻭﻛﺬﺍ ﰲ ﻧﺴﺨﺔ ﻕ ﻭ ﺱ ﻣﻦ ﺷﺮﺡ ﺍﻷﻟﻔﻴﺔ.
) (٥ﺑﻌﺪ ﻫﺬﺍ ﰲ ) ﺍﻟﻨﻔﺎﺋﺲ ( ﻭ ) ﻓﺘﺢ ﺍﳌﻐﻴﺚ ( )) :ﺃﻭ (( ،ﻭﱂ ﺗﺮﺩ ﻗﻲ ﺷﻲﺀ ﻣﻦ ﺍﻟﻨﺴﺦ ﺍﳋﻄﻴﺔ .
) (٦ﰲ ﻧﺴﺨﺔ ﺃ ﻭ ﺏ ﻭﺟـ )) :ﻣﺎ ﻫﻮ ﻭﻛﺬﺍ (( ،ﻭﻻ ﻳﺴﺘﻘﻴﻢ ﺍﻟﻮﺯﻥ ﻫﻜﺬﺍ ،ﻭﻫﻮ ﰲ ﺍﻟﻨﻔﺎﺋﺲ ﻭﻓﺘﺢ
ﺍﳌﻐﻴﺚ )) :ﻛﺬﺍ (( ﺑﻼ ﻭﺍﻭ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ،ﺇﻻ ﺇﺫﺍ ﺳﻜﻦ ﺍﻟﻮﺍﻭ ﰲ
)) ﻫﻮ (( ﻟﻀﺮﻭﺭﺓ ﺍﻟﻮﺯﻥ .
) (١ﺑﺪﺭﺝ ﳘﺰﺓ )) ﺇﻥ (( ؛ ﻟﻀﺮﻭﺭﺓ ﺍﻟﻮﺯﻥ .
) (٢ﰲ ﻟﻔﻈﺔ ) ﺍﷲْ ( ﻭ ) ﻋﺮﺍﻩ ( ﺯﻳﺎﺩﺓ ﺳﺎﻛﻦ ﺑﻌﺪ ﻭﺗﺪ ﳎﻤﻮﻉ – ) ﻭﺇﻥ ﺟﺎﺀ ﺍﻟﻘﻄﻊ ﰲ ﻟﻔﻈﺔ ) ﺍﷲ (
ﻭﻫﻮ ﺣﺬﻑ ﺳﺎﻛﻦ ﺍﻟﻮﺗﺪ ﺍﻤﻮﻉ ﻭﺗﺴﻜﲔ ﻣﺎ ﻗﺒﻠﻪ ( – ﻭﻫﺬﺍ ﺇﳕﺎ ﳚﻮﺯ ﰲ ﳎﺰﻭﺀ ﺍﻟﺒﺴﻴﻂ ﻭﺍﻟﻜﺎﻣﻞ ،
ﻭﻗﺪ ﺃﺟﺮﺍﻩ ﺍﳊﺎﻓﻆ – ﺭﲪﻪ ﺍﷲ – ﻫﻨﺎ ﻋﻠﻰ ﺗﺸﺒﻴﻪ ﺍﻟﺮﺟﺰ ﻤﺎ ،ﻭﺍﻟﻌﺮﻭﺿﻴﻮﻥ ﻻ ﳚﻮﺯﻭﻥ ﺫﻟﻚ ،
ﻭﺍﻧﻈﺮ :ﺍﻟﻨﻜﺖ ﺍﻟﻮﻓﻴﺔ / ٢٣٥ﺃ .
٢٥
ﻭﻣﻀﺎﻑ ﺇﱃ )) ﺷﻴﺌﺎﹰ (( ﻭﻟﻔﻈﻪ ﳏﻜﻲ ، ﻭﺍﳉﺮ ﰲ ﳏﻠﱢﻪ ، ﻭ )) ﺍﻋﺘﱪ (( ﺧﱪ ﺍﳌﺒﺘﺪﺃ ،ﻭ )) ﲝﺪﻳﺜﻪ ((
) (٣ﰲ ﻧﺴﺨﺔ ﺟـ ﻣﻦ ﻣﱳ ﺍﻷﻟﻔﻴﺔ )) :ﰲ ﺍﺳﺘﻌﻤﺎﳍﺎ (( ﻭﻫﻮ ﺧﻄﺄ ﰲ ﺍﻟﻮﺯﻥ .
) (٤ﰲ ﻑ ﻭ ﻉ ﻭﺍﻟﻨﻔﺎﺋﺲ ﻭﻓﺘﺢ ﺍﳌﻐﻴﺚ )) :ﳎﺎﺭﺭﻩ (( ﺑﺎﻟﻮﺍﻭ ﰒ ﺍﻟﺮﺍﺀ ،ﻭﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺍﻟﻨﺴﺦ ﺍﳋﻄﻴﺔ ،
ﻭﻣﻦ ﲨﻴﻊ ﻣﱳ ﺍﻷﻟﻔﻴﺔ ،ﻭﻫﻮ ﻛﺬﻟﻚ ﻋﻨﺪ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺷﺮﺣﻪ ﺹ ، ٣٦٤ﻭﻗﺪ ﻧﺺ ﻋﻠﻴﻪ ﺍﳌﺼﻨﻒ
ﻛﻤﺎ ﺳﻴﺄﰐ ﺇﺫ ﻗﺎﻝ )) :ﺑﺮﺍﺀَﻳﻦﹺ (( .
) (١ﰲ ﻧﺴﺨﺔ ) ﺏ ( ﻣﻦ ﻣﱳ ﺍﻷﻟﻔﻴﺔ )) :ﻟﻐﲑ (( .
) (٢ﰲ ﻧﺴﺨﺔ ) ﺟـ ( ﻣﻦ ﻣﱳ ﺍﻷﻟﻔﻴﺔ )) :ﻭﻟﻴﺲ (( ،ﻭﺍﻟﻮﺯﻥ ﺻﺤﻴﺢ ﰲ ﻛﻠﻴﻬﻤﺎ ،ﻭﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺑﻘﻴﺔ
ﺍﻟﻨﺴﺦ ﺍﳋﻄﻴﺔ ﳌﱳ ﺍﻷﻟﻔﻴﺔ ﻭﺷﺮﻭﺣﻬﺎ .
) (٣ﰲ ﺍﻟﻨﻔﺎﺋﺲ ،ﻭﻓﺘﺢ ﺍﳌﻐﻴﺚ )) :ﺳﻮﻯ (( ﻭﻫﻮ ﻛﺬﻟﻚ ﰲ ) ﺃ ( ﻭ ) ﺏ ( ﻭ ) ﺟـ ( ﻣﻦ ﻣﱳ ﺍﻷﻟﻔﻴﺔ
.ﻭﰲ ﺷﺮﺡ ﻓﺘﺢ ﺍﻟﺒﺎﻗﻲ )) :ﺳﻮﺍ (( ﺑﻔﺘﺢ ﺃﻭﻟﻪ ﻭﺍﻟﻘﺼﺮ ﻟﻐﺔ ﰲ ﺳﻮﺍﺀ ،ﻭﻋﻠﻴﻪ ﺍﳌﻌﲎ ،ﻭﺍﻧﻈﺮ :ﺍﻟﻠﺴﺎﻥ
) ٤١٣ / ١٤ﺳﻮﺍ ( .
) (٤ﺑﻮﺻﻞ ﳘﺰﺓ ) ﺃﻭ ( ؛ ﻟﻀﺮﻭﺭﺓ ﺍﻟﻮﺯﻥ .
) (٥ﺣﻖ ) ﳛﻔﻈﻪ ( ﺍﳉﺰﻡ ،ﻭﻻ ﻳﺴﺘﻘﻴﻢ ﺍﻟﻮﺯﻥ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻀﺒﻂ ،ﻓﺤﺮﻛﺖ ﺍﻟﻠﻔﻈﺔ ؛ ﻟﻀﺮﻭﺭﺓ ﺍﻟﻮﺯﻥ .
) (٦ﰲ ﻧﺴﺨﺔ ﺟـ ﻣﻦ ﻣﱳ ﺍﻷﻟﻔﻴﺔ )) :ﻳﺴﺎﻭﻱ (( .
٢٨
) (١ﻛﺬﺍ ﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ﺍﳋﻄﻴﺔ ﳌﱳ ﺍﻷﻟﻔﻴﺔ ﻭﻧﺴﺨﺔ ﻕ ﻣﻦ ﺷﺮﻭﺣﻬﺎ ،ﻭﰲ ﻧﺴﺨﺔ ﻥ ﻭ ﺱ ﻭ ﻫـ ﻭﻉ
ﻭﻑ ﻣﻦ ﺷﺮﻭﺡ ﺍﻷﻟﻔﻴﺔ )) :ﺭﺟﺢ (( ،ﻭﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻫﻮ ﺍﻟﺼﻮﺍﺏ .
) (٢ﺑﺘﺤﺮﻳﻚ ﺍﳍﺎﺀ ؛ ﻟﻀﺮﻭﺭﺓ ﺍﻟﻮﺯﻥ .
) (٢ﰲ ﻧﺴﺨﺔ ) ﺃ ( ﻣﻦ ﻣﱳ ﺍﻷﻟﻔﻴﺔ )) :ﺍﶈﻘﻘﲔ (( .
٢٩
) (٣ﰲ ﻧﺴﺨﺔ ﻕ ﻭ ﺱ ﻣﻦ ﺷﺮﺡ ﺍﻷﻟﻔﻴﺔ )) :ﺍﻟﻀﺒﻌﻲ (( ﺑﺎﻟﻀﺎﺩ ﺍﳌﻌﺠﻤﺔ ،ﻭﰲ ﺑﻘﻴﺔ ﺍﻟﻨﺴﺦ ﺍﳋﻄﻴﺔ ﳌﱳ
ﻭﺷﺮﺡ ﺍﻷﻟﻔﻴﺔ )) :ﺍﻟﺼﺒﻐﻲ (( ﺑﺎﻟﺼﺎﺩ ﺍﳌﻬﻤﻠﺔ ،ﻭﻫﻮ ﺍﻟﺼﻮﺍﺏ ،ﻓﻬﻮ :ﺃﺑﻮ ﺑﻜﺮ ﺃﲪﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ
ﺃﻳﻮﺏ ﺍﻟﺼﺒﻐﻲ ﻛﺬﺍ ﰲ ﺍﻻﻧﺴﺎﺏ ﻟﻠﺴﻤﻌﺎﱐ . ٥٣١ / ٣
) (٣ﰲ ﻧﺴﺨﺔ )ﺃ( ﻣﻦ ﻣﱳ ﺍﻷﻟﻔﻴﺔ ﻭﺍﻟﻨﻔﺎﺋﺲ )) :ﺃﻥ ﻭﻗﻊ (( ،ﻭﰲ ﺍﻟﻨﻔﺎﺋﺲ )) :ﺇﻥ ﻭﻗﻊ ((.
) (٤ﰲ ﻧﺴﺨﺔ ) ﺃ ( ﻭ ) ﺏ ( ﻭ ) ﺟـ ( ﻣﻦ ﻣﱳ ﺍﻷﻟﻔﻴﺔ )) :ﻏﻨﺎﺀ (( .
) (٣ﰲ ﻧﺴﺨﺔ )ﺃ( ﻭ)ﺏ( ﻭ)ﺟـ( ﻣﻦ ﻣﱳ ﺍﻷﻟﻔﻴﺔ )) :ﺗﻘﺘﺮﻥ (( ،ﻭﰲ ﺍﻟﻨﻔﺎﺋﺲ )) :ﻳﻘﺮﻥ ((.
) (٤ﰲ ﻧﺴﺨﺔ ) ﺃ ( ﻭ ) ﺏ ( ﻭ ) ﺟـ ( ﻣﻦ ﻣﱳ ﺍﻷﻟﻔﻴﺔ )) :ﻳﺴﺘﻔﻬﻤﻪ (( .
) (٥ﰲ ﻑ )) :ﻋﻦ (( ﺑﺪﻝ ﺍﻟﻮﺍﻭ ،ﻭﻟﻴﺲ ﺑﺸﻲﺀ .
) (٦ﰲ ﻑ ﻭ ﻉ )) :ﺣﺪﻳﺚ (( .
٣١
) (١ﰲ )ﺃ( ﻣﻦ ﻣﱳ ﺍﻷﻟﻔﻴﺔ ﻭﻣﻄﺒﻮﻋﱵ ﻑ ﻭ ﻉ )) :ﺍﻟﻘﺎﺿﻲ ﺍﳊﺴﲔ (( ،ﻭﰲ ﺍﻟﻨﻔﺎﺋﺲ )) :ﻗﺎﺿﻲ
ﺣﺴﲔ (( ،ﻭﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﺑﻘﻴﺔ ﺍﻟﻨﺴﺦ ،ﻗﺎﻝ ﺍﻟﺒﻘﺎﻋﻲ )) :ﰲ ﻧﺴﺨﺔ ﻣﻨﻜﱠﺮ ﻓﻬﻮ ﻣﻨﻮﻥ ،ﻭﺍﳉﺰﺀ ﺍﻷﺧﲑ
ﻣﻄﻮﻱ ،ﻭﰲ ﻧﺴﺨﺔ )) ﺍﳊﺴﲔ ﻣﻨﻌﺎ (( ﳐﺒﻮﻝ ﻻﺟﺘﻤﺎﻉ ﺍﳋﱭ ﻓﻴﻪ ﻭﺍﻟﻄﻲ ، ﻓﻴﺨﺎﻟﻒ ﻗﺎﻓﻴﺔ ﺍﻟﺒﻴﺖ ﺍﻟﺜﺎﱐ
،ﻓﺎﻟﺘﻨﻜﲑ ﺃﺣﺴﻦ (( ﺍﻟﻨﻜﺖ ﺍﻟﻮﻓﻴﺔ / ٢٥٤ﺃ .
) (٢ﺑﺎﻟﺘﻨﻮﻳﻦ ؛ ﻟﻀﺮﻭﺭﺓ ﺍﻟﻮﺯﻥ .
) (٣ﺣﺬﻓﺖ ﺍﻟﻴﺎﺀ ﻣﻦ )) ﺍﻟﺜﺎﱐ (( ؛ ﻟﻀﺮﻭﺭﺓ ﺍﻟﻮﺯﻥ .
) (٤ﰲ ﻧﺴﺨﺔ ) ﺃ ( ﻣﻦ ﻣﱳ ﺍﻷﻟﻔﻴﺔ ﻭﺍﻟﻨﻔﺎﺋﺲ )) :ﻓﺎﺣﺬﺭﻱ (( .
) (١ﻛﺬﺍ ﰲ )ﺃ( ﻭ )ﺏ( ﻭ )ﺟـ( ،ﻭﰲ ﺑﻘﻴﺔ ﺍﻟﻨﺴﺦ )) :ﺣﺼﺮﻱ (( ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺃﺛﺒﺖ.
) (٢ﺑﺎﻟﻘﺼﺮ ؛ ﻟﻀﺮﻭﺭﺓ ﺍﻟﻮﺯﻥ .
) (٣ﻛﺬﺍ ﰲ )ﺃ( ﻭ )ﺏ( ﻭ )ﺟـ( ،ﻭﰲ ﺑﻘﻴﺔ ﺍﻟﻨﺴﺦ )) :ﺍﻟﺜﻐﺮﻱ (( ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺃﺛﺒﺖ .
٣٣
ﺍﻟﺮﺍﹾﺑﹺﻊ : ﺍﻟﹾﻤﻨﺎﻭﻟﹶﺔﹸ
) (٧ﰲ ﻧﺴﺨﺔ )ﺏ( ﻣﻦ ﻣﱳ ﺍﻷﻟﻔﻴﺔ )) :ﻋﺼﺮﰐ ((.
) (١ﰲ ﻧﺴﺨﺔ ﻥ ﻭﺍﳌﻄﺒﻮﻉ )) :ﳋﻤﺲ (( ،ﻭﺍﳌﺜﺒﺖ ﻣﻦ ﺑﻘﻴﺔ ﺍﻟﻨﺴﺦ ﺍﳋﻄﻴﺔ ،ﻭﺍﻟﻨﻔﺎﺋﺲ ،ﻭﻓﺘﺢ ﺍﳌﻐﻴﺚ .
) (٢ﻗﺎﻝ ﺍﻟﺒﻘﺎﻋﻲ )) :ﻣﻀﺎﺭﻉ ﺧﻄﺎﻩ :ﲣﻄﻴﺔ ،ﺃﻱ :ﱂ ﻳﺘﻌﺪ ﻭﱂ ﻳﺘﺠﺎﻭﺯ ﻣﺎ ﺻﺢ ﻋﻨﺪ ﺷﻴﺨﻪ … (( .
ﺍﻟﻨﻜﺖ ﺍﻟﻮﻓﻴﺔ / ٢٥٩ﺏ ،ﻭﺍﻧﻈﺮ :ﺷﺮﺡ ﺍﻟﺴﻴﻮﻃﻲ ﻟﻸﻟﻔﻴﺔ . ٢٥٨
) (٣ﰲ ) ﺃ ( ﻭﺍﻟﻨﻔﺎﺋﺲ )) :ﺎ (( ﻭﺍﳌﺜﺒﺖ ﻣﻦ ﺑﻘﻴﺔ ﺍﻟﻨﺴﺦ ﺍﳋﻄﻴﺔ ﻭﺃﺷﺎﺭ ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﻗﻲ ﺇﱃ ﺫﻟﻚ
ﺍﻻﺧﺘﻼﻑ . ٨٧ / ٢
) (٤ﺑﻌﺪ ﻫﺬﺍ ﰲ ﻣﻄﺒﻮﻋﱵ ﻉ ﻭ ﻑ ﻛﻠﻤﺔ )) :ﻗﺎﻟﻮﺍ (( ،ﻭﻫﻲ ﺯﻳﺎﺩﺓ ﳜﺘﻞ ﻣﻌﻬﺎ ﺍﻟﻮﺯﻥ .
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.٥٤٢ﺑﹺﻤﻨﻌﻪ) ﺍﻟﻄﱡﻮﺳﻲ (ﻭﺫﹶﺍ ﺍﻟﹾﻤﺨﺘﺎ ﺭ ﻭﻋﺪﺓﹲ )ﻛﹶﺎﺑﻦﹺ ﺟﺮﻳﺞﹴ( ﺻـﺎﺭﻭﺍ
.٥٤٣ﺇﱃ ﺍﻟﹾﺠﻮﺍﺯﹺ ﻭ) ﺍﺑﻦ ﺑﻜﹾﺮﹴ( ﻧﺼ ﺮﻩ ﻭﺻﺎﺣﺐ ﺍﻟﺸﺎﻣﻞﹺ ﺟﺰﻣـﺎﹰ ﺫﹶﻛﹶـﺮﻩ
.٥٤٤ﺑﻞﹾ ﺯﺍﺩ ﺑﻌﻀﻬﻢ ﺑﹺﺄﹶﻥﹾ ﻟﹶﻮ ﻣﻨﻌـﻪ ﻟﹶﻢ ﻳﻤﺘﻨﹺﻊ ، ﻛﹶﻤﺎ ﺇﺫﺍ ﻗﹶـﺪ ﺳـﻤﻌﻪ
.٥٤٥ﻭﺭﺩ ﻛﹶﺎﺳﺘﺮﻋﺎﺀِ ﻣـﻦ ﻳﺤﻤـﻞﹸ ﻟﹶﻜﻦ ﺇﺫﺍ ﺻـﺢ ،ﻋﻠﹶﻴـﻪ ﺍﻟﹾﻌﻤـﻞﹸ
ﺍﻟﺴﺎﺑﹺﻊ : ﺍﻟﻮﺻﻴﺔﹸ ﺑﺎﻟﻜﺘﺎﺏﹺ
ﺑﺎﻟﹾﺠﺰﺀِ ﻣـﻦ ﺭﺍﻭﹴ ﻗﹶﻀـﻰ ﺃﹶﺟﻠﹶـﻪ .٥٤٦ﻭﺑﻌﻀﻬﻢ ﺃﹶﺟﺎﺯ ﻟﻠﹾﻤﻮﺻﻰ ﻟﹶـﻪ
ﻭﺭﺩ ﻣــﺎ ﻟﹶــﻢ ﻳــﺮﹺﺩ ﺍﻟﹾﻮﹺﺟــﺎﺩﻩ .٥٤٧ﻳﺮﻭﹺﻳـ ـﻪ ﺃﹶﻭ ﻟﺴـ ـﻔﹶﺮﹴ ﺃﹶﺭﺍﺩﻩ
ﺍﻟﺜﱠﺎﻣﻦ : ﺍﻟﻮﹺﺟﺎﺩﺓﹸ
ﻭﺟﺪﺗــﻪ ﻣﻮﻟﱠــﺪﺍﹰ ﻟﻴﻈﹾﻬــﺮ .٥٤٨ﺛﱡﻢ ﺍﻟﻮﹺﺟـﺎﺩﺓﹸ ﻭﺗﻠﹾـﻚ ﻣﺼـﺪﺭ
ﺑﹺﺨﻂﱢ ﻣﻦ ﻋﺎﺻﺮﺕ ﺃﹶﻭ ﻗﹶﺒﻞﹸ ﻋﻬﹺـﺪ .٥٤٩ﺗﻐﺎﻳﺮ ﺍﻟﹾﻤﻌﻨﻰ ،ﻭﺫﹶﺍﻙ ﺃﹶﻥﹾ ﺗﺠﹺـﺪ
.٥٩٦ﻭﺻﻠﹾﻪ ﺑﹺـﺎﻟﹾﺤﺮﻭﻑ ﺧﻄﹼـﺎﹰ ﺃﹶ ﻭ ﻻﹶ ﻣﻊ ﻋﻄﹾﻔﻪ ﺃﹶﻭ ﻛﹶﺘـﺐ) ﻻﹶ( ﺛﹸـﻢ ﺇﱃ
.٥٩٧ﺃﹶﻭ ﻧﹺﺼــﻒ ﺩﺍﺭﺓ ﻭﺇﹺﻻﱠ ﺻــﻔﹾﺮﺍ ﻓﻲ ﻛﹸﻞﱢ ﺟﺎﻧﹺـﺐﹴ ﻭﻋﻠﱢـﻢ ﺳـﻄﹾﺮﺍ
.٥٩٨ﺳﻄﹾﺮﺍﹰ ﺇﺫﺍ ﻣﺎ ﻛﹶﺜﹸـﺮﺕ ﺳـﻄﹸﻮ ﺭﻩ ﺃﹶﻭﻻ ﻭﺇﹺﻥﹾ ﺣ ـﺮﻑ ﺃﺗ ـﻰ ﺗﻜﹾﺮﹺﻳ ـﺮﻩ
.٥٩٩ﻓﹶﺄﹶﺑﻖﹺ ﻣـﺎ ﺃﹶﻭﻝﹸ ﺳـﻄﹾﺮﹴ ﺛﹸـﻢ ﻣـﺎ ﺍ ﺧ ـﺮ ﺳ ـﻄﹾﺮﹴ ﺛﹸ ـﻢ ﻣ ـﺎ ﺗﻘﹶ ـﺪﻣﺎ
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ﻧﺤﻮ ﻫﻤﺎ ﻓﹶـﺄﹶﻟﻒ .٦٠٠ﺃﹶﻭﹺ ) (٥ﺍﺳﺘﺠﹺﺪ ﻗﹶﻮﻻﹶﻥ ﻣﺎ ﻟﹶﻢ ﻳﻀﻒ ﺃﹶﻭ ﻳﻮﺻﻒ ﺍﻭ
ﺍﻟﻌﻤﻞﹸ ﰲ ﺍﺧﺘﻼﹶﻑ ﺍﻟﺮﻭﺍﻳﺎﺕ
ﻛﺘﺎﺑــﻪ ،ﻭﻳﺤﺴِــﻦﹺ ﺍﻟﹾﻌﻨﺎﻳــﻪ .٦٠١ﻭﻟﹾﻴﺒﻦﹺ ) (١ﺃﹶﻭﻻﹰ ﻋﻠﹶـﻰ ﺭﹺﻭﺍﻳـﻪ
ﺃﹶﻭ ﺭﻣﺰﺍﹰ) (٢ﺍﻭ (٣)ﻳﻜﹾﺘﺒﻬﺎ) (٤ﻣﻌﺘﻨﹺﻴـﺎ .٦٠٢ﺑﹺﻐﻴﺮﹺ ﻫـﺎ ﺑﹺﻜﹶﺘـﺐﹺ ﺭﺍﻭﹴ ﺳ ـﻤﻴﺎ
ﺣﻮﻗﹶــﻪ ﺑﹺﺤﻤــﺮﺓ ﻭﻳﺠﻠﹸــﻮ .٦٠٣ﺑﹺﺤﻤﺮﺓ ،ﻭﺣﻴﺚﹸ ﺯﺍﺩ ﺍﻷَﺻـﻞﹸ
ﺍﻹِﺷﺎﺭﺓﹸ ﺑﺎﻟﺮﻣﺰﹺ
ﻋﻠﹶﻰ )ﺛﹶﻨﺎ( ﺃﹶﻭ) ﻧﺎ( ﻭﻗﻴﻞﹶ ) :ﺩﺛﹶﻨﺎ( .٦٠٤ﻭﺍﺧﺘﺼﺮﻭﺍ ﻓﻲ ﻛﹶﺘﺒﹺﻬﹺﻢ) ﺣﺪﺛﹶﻨﺎ(
ﺃﹶﻭ) ﺃﹶﺭﻧـﺎ( ﻭ)ﺍﻟﹾﺒﻴﻬﻘـﻲ) (ﺃﹶﺑﻨـﺎ( .٦٠٥ﻭﺍﺧﺘﺼﺮﻭﺍ )ﺃﹶﺧﺒﺮﻧﺎ( ﻋﻠﹶﻰ )ﺃﹶﻧﺎ(
)ﻗﹶﺎﻓﹶﺎﹰ( ﻭﻗﺎﻝﹶ ﺍﻟﺸﻴﺦ :ﺣﺬﹾﻓﹸﻬﺎ ﻋﻬﹺﺪ .٦٠٦ﻗﹸﻠﹾﺖ : ﻭﺭﻣﺰ) ﻗﺎﻝﹶ( ﺇﹺﺳﻨﺎﺩﺍﹰ ﻳﺮﹺﺩ
ﻗﻴﻞﹶ ﻟﹶﻪ : ﻭﻳﻨﺒﻐـﻲ ﺍﻟﻨﻄﹾـﻖ ﺑﹺـﺬﹶﺍ .٦٠٧ﺧﻄﱠﺎﹰ ﻭﻻﹶﺑﺪ ﻣﻦ ﺍﻟﻨﻄﹾﻖﹺ ﻛﹶـﺬﹶﺍ
ﻟﻐﻴﺮﹺﻩ) ﺡ( ﻭﺍﻧﻄﻘﹶﻦ ﺑﹺﻬـﺎ ﻭﻗﹶـﺪ .٦٠٨ﻭﻛﹶﺘﺒﻮﺍ ﻋﻨﺪ ﺍﻧﺘﻘﺎﻝﹴ ﻣﻦ ﺳـﻨﺪ
٤٣
) (٥ﻭﺿﺒﻄﺖ ) ﺍﻟﺮﺍﺀ ( ﺑﺎﻟﻀﻢ ﺃﻳﻀﺎﹰ .ﺍﻧﻈﺮ :ﺍﻟﻨﻜﺖ ﺍﻟﻮﻓﻴﺔ / ٢٩٩ﺏ .
) (٦ﰲ ) ﺃ ( ﻭ ) ﺟـ ( )) :ﻳﻘﺮﺃ (( .
) )) (١ﺃﻱ :ﺇﱃ ﺟﻨﺐ ﺍﻟﺒﺴﻤﻠﺔ ﻣﻦ ﳝﻴﻨﻬﺎ ﺃﻭ ﻳﺴﺎﺭﻫﺎ (( .ﺍﻟﻨﻜﺖ ﺍﻟﻮﻓﻴﺔ / ٣٠٠ﺃ .
) (٢ﻗﺎﻝ ﺍﻟﺒﻘﺎﻋﻲ )) :ﺍﻟﻄﱡﺮﺓﹸ – ﺑﻀﻢ ﺍﻟﻄﺎﺀ ﺍﳌﻬﻤﻠﺔ ﰒ ﺭﺍﺀ ﻣﻬﻤﻠﺔ ﻣﺸﺪﺩﺓ :-ﻫﻲ ﺣﺎﺷﻴﺔ ﺍﻟﻜﺘﺎﺏ .ﻗﺎﻝ
ﰲ ﺍﻟﻘﺎﻣﻮﺱ :ﻭﺑﺎﻟﻀﻢ ﺟﺎﻧﺐ ﺍﻟﺜﻮﺏ ﺍﻟﺬﻱ ﻻ ﻫﺪﺏ ﻟﻪ ،ﻭﺷﻔﲑ ﺍﻟﻨﻬﺮ ﻭﺍﻟﻮﺍﺩﻱ ،ﻭﻃﺮﻑ ﻛﻞ ﺷﻲﺀ
ﻭﺣﺮﻓﹸﻪ . (( ﺍﻟﻨﻜﺖ ﺍﻟﻮﻓﻴﺔ / ٣٠٠ﺃ ،ﻭﺍﻧﻈﺮ :ﺍﻟﺘﺎﺝ ) ٤٣ / ١٢ﻃﺮﺭ (.
) (٣ﻗﺎﻝ ﺍﻟﺒﻘﺎﻋﻲ )) :ﻭﻟﹾﻴﻌﺮﹺ :ﺍﻟﻼﻡ ﻓﻴﻪ ﻟﻸﻣﺮ ﺍﻟﻨﺪﰊ ،ﻭﺍﻟﹾﻤﺴﻤﻰ ﺑﻪ :ﺑﺈﺳﻜﺎﻥ ﺍﻟﺴﲔ ،ﻣﻦ ﺃﲰﻰ ﲟﻌﲎ :
ﲰﻰ ،ﻗﺎﻝ ﰲ ﺍﻟﺼﺤﺎﺡ :ﲰﻴﺖ ﻓﻼﻧﺎﹰ ﺯﻳﺪﺍﹰ ﻭﲰﻴﺘﻪ ﺑﺰﻳﺪ ﲟﻌﻨﻰ ،ﻭﺃﹶﺳﻤﻴﺘﻪ ﻣﺜﻠﻪ ،ﻭﺍﻟﺒﺎﺀ ﰲ ) ﺑﻪ ( ﻇﺮﻓﻴﺔ
ﺃﻱ :ﻳﻨﺪﺏ ﻟﻪ ﺃﻥ ﻳﻌﲑ ﻛﺘﺎﺑﻪ ﳑﻦ ﻛﺘﺐ ﺍﲰﻪ ﻓﻴﻪ (( .ﺍﻟﻨﻜﺖ ﺍﻟﻮﻓﻴﺔ / ٣٠١ﺃ ،ﻭﺍﻧﻈﺮ :ﺍﻟﺼﺤﺎﺡ ٦
) ٢٣٨٣ /ﲰﺎ ( .
) (٤ﺃﺻﻠﻬﺎ ) ﺳﺌﻠﻮﺍ ( ﻟﻜﻦ ﻛﺘﺒﺖ ﺑﺎﻟﻴﺎﺀ ﺍﻟﺴﺎﻛﻨﺔ ﳌﻨﺎﺳﺒﺔ ﺿﺮﺏ ﺍﻟﺸﻄﺮ ﺍﻷﻭﻝ ) ﺇﲰﺎﻋﻴﻞ ( ﺻﻮﺗﻴﺎﹰ ،ﻭﺍﻧﻈﺮ
:ﺍﻟﻨﻜﺖ ﺍﻟﻮﻓﻴﺔ / ٣٠١ﺃ .
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ﺍﻟﺮﻭﺍﻳﺔﹸ ﺑﹺﺎﻟﹾﻤﻌﻨﻰ
ﻣــﺪﻟﹸﻮﻟﹶﻬﺎ ﻭﻏﹶﻴــﺮﻩ ﻓﹶــﺎﻟﹾﻤﻌﻈﹶﻢ .٦٣٢ﻭﻟﹾﻴﺮﻭﹺ ﺑﹺﺎﻷَﻟﹾﻔﹶﺎﻅ ﻣـﻦ ﻻﹶ ﻳﻌﻠﹶـﻢ
ﻭﺍﻟﺸﻴﺦ ﻓﻲ ﺍﻟﺘﺼﻨﹺﻴﻒ ﻗﹶﻄﹾﻌﺎﹰ ﻗﹶﺪ ﺣﻈﹶﺮ .٦٣٣ﺃﹶﺟﺎﺯ ﺑﹺﺎﻟﹾﻤﻌﻨﻰ ﻭﻗﻴـﻞﹶ :ﻻﹶ ﺍﻟﹾﺨﺒـﺮ
ﻗــﺎﻝﹶ ﻭﻧﺤــﻮﻩ ﻛﹶﺸــﻚ ّﺃﹸﺑﻬﹺﻤــﺎ .٦٣٤ﻭﻟﹾﻴﻘﹸﻞﹺ ﺍﻟﺮﺍﻭﹺﻱ :ﺑﹺﻤﻌﻨﻰ ،ﺃﹶﻭ ﻛﹶﻤـﺎ
ﺍﻻﻗﹾﺘﺼﺎﹾﺭ ﻋﻠﹶﻰ ﺑﻌﺾﹺ ﺍﻟﹾﺤﺪﻳﺚ
ﺃﹶﻭ ﺇﹺﻥﹾ ﺃﹸﺗــﻢ ﺃﹶﻭ ﻟﻌــﺎﻟﻢﹴ ﻭﻣــﺰ .٦٣٥ﻭﺣﺬﹾﻑ ﺑﻌـﺾﹺ ﺍﻟﹾﻤـﺘﻦﹺ ﻓﹶـﺎﻣﻨﻊ ﺍﻭ
) (١ﰲ ﻑ ﻭ ﻉ )) :ﻋﻦ (( ،ﻭﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﲨﻴﻊ ﻧﺴﺦ ﺷﺮﻭﺡ ﺍﻷﻟﻔﻴﺔ ﻭﻣﺘﻨﻬﺎ ،ﻭﻛﺬﻟﻚ ﻫﻮ ﰲ ﺍﻟﻨﻔﺎﺋﺲ
ﻭﻓﺘﺢ ﺍﳌﻐﻴﺚ .
) (٢ﰲ ) ﺏ ( )) :ﺟﺎﺯ (( ،ﻭﺍﻟﻮﺯﻥ ﺎ ﺻﺤﻴﺢ ﺃﻳﻀﺎﹰ .
) (٣ﰲ )ﺃ( ﻭ ) ﺏ ( ﻭ ) ﺟـ ( ﻭ ) ﻓﺘﺢ ﺍﳌﻐﻴﺚ ( )) :ﺍﻟﱪﺳﺎﻥ (( ﺑﺈﺳﻘﺎﻁ ) ﻳﺎﺀ ﺍﻟﻨﺴﺐ ( ﻭﰲ )
ﺍﻟﻨﻔﺎﺋﺲ ( ﺑﺈﺛﺒﺎﺎ ،ﻭﻻ ﻳﺼﺢ ﺍﻟﻮﺯﻥ ﺑﻪ ،ﻟﺬﻟﻚ ﻭﺟﺐ ﺣﺬﻓﻬﺎ ؛ ﻟﻀﺮﻭﺭﺓ ﺍﻟﻮﺯﻥ؛ ﻟﺬﻟﻚ ﻗﺎﻝﹶ ﺯﻛﺮﻳﺎ
ﺍﻷﻧﺼﺎﺭﻱ ﰲ ) ﻓﺘﺢ ﺍﻟﺒﺎﻗﻲ ( ) ) : ( ١٦٦ / ٢ﺍﻟﱪﺳﺎﻥ :ﺑﻀﻢ ﺍﳌﻮﺣﺪﺓ ﻭﺣﺬﻑ ﻳﺎﺀ ﺍﻟﻨﺴﺒﺔ ﻟﻘﺒﻴﻠﺔ ﻣﻦ
ﺍﻷﺯﺩ ( .
٤٥
) (١٣ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻫﻮ ﺍﻟﺬﻱ ﺍﺗﻔﻘﺖ ﻋﻠﻴﻪ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ﺍﳋﻄﻴﺔ ﻟﺸﺮﺡ ﺍﻟﺘﺒﺼﺮﺓ ،ﻭﻧﺴﺦ ﺍﻷﻟﻔﻴﺔ ﻭﺍﻟﻨﻔﺎﺋﺲ ﻭﻓﺘﺢ
ﺍﳌﻐﻴﺚ ،ﻭﻓﺘﺢ ﺍﻟﺒﺎﻗﻲ ،ﻭﰲ ﻣﻄﺒﻮﻋﺔ ﻉ ﻭﻣﻄﺒﻮﻋﺔ ﻑ )) :ﻭﺍﺟﺰ (( ﻭﻫﻮ ﺧﻄﺄﹲ ﳏﺾ ﻻ ﻳﺼﺢ ،ﻷﻥ
ﰲ ﺍﻟﻌﻄﻒ ﻣﻌﲎ ﺍﳉﻤﻊ ،ﻭﺑﺪﻫﻲ ﺍﻣﺘﻨﺎﻉ ﺍﺟﺘﻤﺎﻉ ﺍﻟﻨﻘﻴﻀﲔ ) ﺍﳌﻨﻊ ﻭﺍﻹﺟﺎﺯﺓ ( .
) (٢ﰲ ﺍﻟﻨﻔﺎﺋﺲ ﻭﻓﺘﺢ ﺍﳌﻐﻴﺚ )) :ﻣﻦ ﻤﺔ (( ،ﻭﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ﻭﺍﻷﻟﻔﻴﺔ ﻭﺷﺮﻭﺣﻬﺎ .
) (٣ﰲ ) ﺏ ( )) :ﺧﻄﻲ (( .
) (١ﺑﺘﺴﻜﲔ ﺍﻟﻌﲔ ؛ ﻟﻀﺮﻭﺭﺓ ﺍﻟﻮﺯﻥ .
) (٢ﻛﺬﺍ ﰲ ) ﺟـ ( ﻭ ) ﻓﺘﺢ ﺍﳌﻐﻴﺚ ( ﻭ ) ﺍﻟﻨﻔﺎﺋﺲ ( ﻭﲨﻴﻊ ﻧﺴﺦ ﺷﺮﺡ ﺍﻷﻟﻔﻴﺔ ،ﻭﰲ )ﺃ( ﻭ ) ﺏ ( :
)) ﻳﺪﺭﻱ (( ،ﻭﺍﻷﻭﱃ ﻣﺎ ﺃﺛﺒﺖ .
٤٦
ـﺮﻙ
ـﺘﺾﹴ ﻟﻠﺘـ
ـﺾﹴ ﻣﻘﹾـ
ـﺮﺡ ﺑﻌـ
ﻭﺟـ .٦٨٢ﻣ ـﻊ ﺍﻟﹾﺒﻴ ـﺎﻥ ﻛﹶﺤ ـﺪﻳﺚ ﺍﻹِْﻓﹾ ـﻚ
ﻓـﻲ ﺍﻟﺼـﻮﺭﺗﻴﻦﹺ ﺍﻣﻨـﻊ ﻟﻼﺯﺩﻳ ـﺎﺩ .٦٨٣ﻭﺣ ـﺬﹾﻑ ﻭﺍﺣ ـﺪ ﻣ ـﻦ ﺍﻹِﺳ ـﻨﺎﺩ
ﺁﺩﺍﹾﺏ ﺍﻟﹾﻤﺤﺪﺙ
ﻭﺍﺣﺮﹺﺹ ﻋﻠﹶـﻰ ﻧﺸـﺮﹺﻙ ﻟﻠﹾﺤـﺪﻳﺚ .٦٨٤ﻭﺻــﺤﺢﹺ ﺍﻟﻨﻴــﺔﹶ ﰲﹺ ﺍﻟﺘﺤــﺪﻳﺚ
)(١
ﺍﻟﹾﻤﻌﺘﻠـﻲ ﻃﻴﺒﺎﹰ ﻭﺗﺴﺮﹺﻳﺤﺎﹰ ﻭﺯﺑـﺮ .٦٨٥ﺛﹸـﻢ ﺗﻮﺿـﺄﹾ ﻭﺍ ﹾﻏﺘﺴِـﻞﹾ ﻭﺍﺳ ـﺘﻌﻤﻞﹺ
ـﺐ
ﺠﻠ ـﺲﹴ ﻭﻫـ
ﻭ ﻫﻴﺒ ـﺔ ﺑﹺﺼ ـﺪﺭﹺ ﻣ .٦٨٦ﺻﻮﺗﺎﹰ)(٢ﻋﻠﻰ ﺍﻟﹾﺤﺪﻳﺚ ﻭﺍﺟﻠﺲ ﺑﹺﺄﹶﺩﺏ
ﻭﻻﹶ ﺗﺤﺪّﺙﹾ ﻋﺠﹺـﻼﹰ ) (٣ﺃﹶﻭ ﺇﹺﻥﹾ ﺗﻘﹸـﻢ .٦٨٧ﻟﹶﻢ ﻳﺨﻠـﺺﹺ ﺍﻟﻨﻴـﺔﹶ ﻃﹶﺎﻟـﺐ ﻓﹶﻌـﻢ
ﻓﻲ ﺷﻲﺀٍ ﺍﺭﻭﹺﻩ ﻭﺍﺑﻦ ﺧـﻼﱠﺩ ﺳـﻠﹶﻚ .٦٨٨ﺃﹶﻭ ﻓﻲ ﺍﻟﻄﱠﺮﹺﻳﻖﹺ ﺛﹸﻢ ﺣﻴﺚﹸ ﺍﺣﺘﻴﺞ ﻟﹶـﻚ
ﻋﺎﻣـــﺎﹰ ﻭﻻﹶ ﺑـــﺄﹾﺱ ﻷَِﺭﺑﻌﻴﻨـــﺎ .٦٨٩ﺑﹺﹶﺄﻧـــﻪ ﻳﺤﺴـــﻦ ﻟﻠﹾﺨﻤﺴِـــﻴﻨﺎ
ﺧﺼــﺺ ﻻﹶﻛﹶﻤﺎﻟــﻚ ﻭﺍﻟﺸــﺎﻓﻌﻲ .٦٩٠ﻭﺭﺩ . ﻭﺍﻟﺸــﻴﺦ ﺑﹺ ﻐﻴــﺮﹺ ﺍﻟﹾﺒــﺎﺭﹺﻉﹺ
)(٤
ﻭﺑﺎﻟﹾﺜﹶﻤــﺎﻧﹺﻴﻦ ﺍﺑــﻦ ﺧــﻼﱠﺩ ﺟــﺰﻡ ﻳﺨﺸﻰ ﺍﻟﹾﻬﺮﻡ .٦٩١ﻭﻳﻨﺒﻐﻲ ﺍﻹِْﻣﺴﺎﻙ ﺇﹺﺫﹾ
ﻛﹶﺄﹶﻧﺲﹺ ﻭﻣﺎﻟـِﻚ ﻭﻣــﻦ ﻓﹶــﻌﻞﹾ .٦٩٢ﻓﹶﺈﹺﻥﹾ ﻳﻜﹸﻦ ﺛﹶﺎﺑﹺـﺖ ﻋﻘﹾـﻞﹴ ﻟﹶـﻢ ﻳﺒـﻞﹾ
ﻛﹶﺎﻟﻄﱠﺒﺮﹺﻱﹺ ﺣﺪﺛﹸـﻮﺍ ﺑﻌـﺪ ﺍﻟﹾﻤــﺎﺋﹶﻪ ﺠﻴﻤــﻲ ﻭﻓﺌﹶــﻪ
.٦٩٣ﻭﺍﻟﹾﺒﻐــﻮﹺﻱ ﻭﺍﻟﹾﻬ
ﻭﺇﹺﻥﱠ ﻣﻦ ﺳﻴﻞﹶ) (٥ﺑﹺـﺠـ ﺰﺀٍ ﻗﹶﺪ ﻋﺮﻑ .٦٩٤ﻭﻳﻨﺒﻐﻲ ﺇﻣﺴﺎﻙ ﺍﻻﻋﻤـﻰ ﺇﻥﹾ ﻳﺨـﻒ
ﻭﺗـﺮﻙ ﺗـﺤﺪﻳﺚ ﺑﹺﺤﻀﺮﺓ ﺍﻷَﺣـﻖْ .٦٩٥ﺭﺟﺤﺎﻥﹶ ﺭﺍﻭﹴ ﻓﻴـْﻪ ﺩﻝﱠ ﻓﹶﻬـﻮ ﺣـﻖْ
ﺑﹺﺒﻠﹶــﺪ ﻭﻓﻴــﻪ ﺃﹶﻭﻟﹶــﻰ ﻣﻨــﻪ .٦٩٦ﻭﺑﻌﻀـُﻬﻢ ﻛـَﺮﹺﻩ ﺍﻷَﺧــْﺬﹶ ﻋﻨـﻪ
ﻋﻠﹶــﻴﻬﹺﻢ (١) ﻭﻟﻠﹾﺤــﺪﻳﺚ ﺭﺗــﻞﹺ .٦٩٧ﻭﻻﹶ ﺗﻘﹸـــﻢ ﻷَﺣـــﺪ ﻭﺃﹶ ﹾﻗﺒﹺـــﻞﹺ
٥٠
) (٤ﰲ ﻧﺴﺨﺔ ﺹ )) :ﺃﺩﺏ (( ﻭﺃﺷﺎﺭ ﺍﻟﻘﺎﺿﻲ ﺯﻛﺮﻳﺎ ﺍﻷﻧﺼﺎﺭﻱ ﰲ ﺷﺮﺣﻪ ٢٢٣ / ٢ﺇﱃ ﳓﻮ ﺫﻟﻚ .
) (٥ﺑﺎﻟﻘﺼﺮ ؛ ﻟﻀﺮﻭﺭﺓ ﺍﻟﻮﺯﻥ .
) (١٧ﺑﺪﺭﺝ ﳘﺰﺓ ) ﺍﻹﺗﻘﺎﻥ ( ﻟﻀﺮﻭﺭﺓ ﺍﻟﻮﺯﻥ .
٥١
ﺍﻟﹾﻌﺎﻟﻲ ﻭﺍﻟﻨﺎﺯﹺﻝﹸ
ﻓﹶﻀﻞﹶ ﺑﻌـﺾ ﺍﻟﻨـﺰﻭﻝﹶ ﻭﻫـﻮ ﺭﺩْ ـﺪ
ـﻨﺔﹲ ﻭﻗﹶـ
ـﻮ ﺳـ
ـﺐ ﺍﻟﹾﻌﻠﹸـ
.٧٣٧ﻭﻃﹶﻠﹶـ
ﻗﹸﺮﺏ ﻣﻦ ﺍﻟﺮﺳﻮﻝﹺ ﻭﻫﻮ ﺍﻷَﻓﹾﻀـﻞﹸ .٧٣٨ﻭﻗﹶﺴــﻤﻮﻩ ﺧﻤﺴــﺔﹰ ﻓﹶــﺎﻷَﻭﻝﹸ
ـﺎﻡﹴ ﻭﻋﻠﹸـــﻮ ﻧﹺﺴـــﺒﹺﻲ
ﺇﱃ ﺇﹺﻣــ .٧٣٩ﺇﹺﻥﹾ ﺻﺢ ﺍﻻﺳﻨﺎﺩ(١)ﻭﻗﺴﻢ ﺍﻟﻘﹸﺮﺏﹺ
ﻳﻨﺰﹺﻝﹸ ﻣـﺘﻦ ﻣـﻦ ﻃﹶﺮﹺﻳﻘﻬـﺎ ﺃﹸﺧـﺬﹾ .٧٤٠ﺑﹺﻨﹺﺴﺒـَﺔ ﻟﻠﹾﻜﹸﺘـﺐﹺ ﺍﻟﺴــﺘﺔ ﺇﹺﺫﹾ
ـﻮ (٢) ﺍﻟﹾﻤﻮﺍﻓﹶﻘﹶـ
ـﻪ ـﻮﹴّ ﻓﹶﻬـ
ﻣ ـﻊ ﻋﻠﹸـ .٧٤١ﻓﹶﺈﹺﻥﹾ ﻳﻜﹸﻦ ﻓﻲ ﺷﻴﺨﻪ ﻗﹶـﺪ ﻭﺍﻓﹶﻘﹶـﻪ
ﻭﺇﹺﻥﹾ ﻳﻜﹸﻦ ﺳﺎﻭﺍﻩ ﻋﺪﺍﹰ ﻗﹶـﺪ ﺣﺼـﻞﹾ .٧٤٢ﺃﹶﻭ ﺷﻴﺦﹺ ﺷﻴﺨﻪ ﻛﹶـﺬﹶﺍﻙ ﻓﹶﺎﻟﹾﺒـﺪﻝﹾ
)(٣
ـﺎﹶﻓﹶﺤﻪ
ﺍﻷَﺻ ـﻞﹸ ﺑﺎﻟﹾﻮﺍﺣ ـﺪ ﻓﹶﺎﻟﹾﻤﺼـ ﺭﺍﺟﺤﻪ .٧٤٣ﻓﹶﻬﻮ ﺍﻟﹾﻤﺴﺎﻭﺍﺓﹸ ﻭﺣﻴﺚﹸ
)(٤
ﺃﹶﻣﺎ ﺍﻟﹾﻌﻠﹸـﻮ ﻻﹶ ﻣـﻊ ﺍﻟﹾﺘﻔﹶـﺎﺕ .٧٤٤ﺛﹸــﻢ ﻋﻠﹸــﻮ ﻗــﺪﻡﹺ ﺍﻟﹾﻮﻓﹶــﺎﺓ
ﺃﹶﻭ ﺍﻟﺜﱠﻼﹶﺛــﻴﻦ ﻣﻀــﺖ ﺳــﻨﹺﻴﻨﺎ .٧٤٥ﻵﺧــﺮﹴ ﻓﹶﻘﻴــﻞﹶ ﻟﻠﹾﺨﻤﺴِــﻴﻨﺎ
ﻭﺿــﺪﻩ ﺍﻟﻨـــﺰﻭﻝﹸ ﻛﹶــﺎﻷَﻧﻮﺍﻉﹺ .٧٤٦ﺛﹸــﻢ ﻋﻠﹸــﻮ ﻗــﺪﻡﹺ ﺍﻟﺴــﻤﺎﻉﹺ
ﻭﺍﻟﺼ ـﺤﺔﹸ ﺍﻟﹾﻌﻠﹸ ـﻮ ﻋﻨ ـﺪ ﺍﻟﻨﻈﹶ ـﺮﹺ .٧٤٧ﻭﺣﻴﺚﹸ ﺫﹸﻡ ﻓﹶﻬﻮ ﻣﺎ ﻟﹶـﻢ ﻳﺠﺒـﺮﹺ
ﺍﻟﻐﺮﹺﻳﺐ ، ﻭﺍﻟﹾﻌﺰﹺﻳﺰ ، ﻭﺍﻟﹾﻤﺸﻬﻮﺭ
) (٥ﻳﺼﺢ ﺍﻟﻮﺯﻥ ﺑﺎﳌﻨﻊ ﻣﻦ ﺍﻟﺼﺮﻑ ﻭﺇﻥ ﻛﺎﻥ ﺻﺤﻴﺤﺎﹸ ﻋﻨﺪ ﺻﺮﻓﻪ ﺇﻻﹼ ﺃﻥ ﻫﺬﺍ ﻻ ﻳﻌﺪ ﺍﺿﻄﺮﺍﺭﺍﹰ ﻛﻤﺎ ﺫﻫﺐ
ﺇﻟﻴﻪ ﺻﺎﺣﺐ ﻓﺘﺢ ﺍﳌﻐﻴﺚ ٣٠ / ٣ﺇﺫ ﻫﻮ ﻣﻮﺯﻭﻥ ﻋﻠﻰ ﺃﺻﻠﻪ ﻓﻼ ﺿﺮﻭﺭﺓ ﻟﻺﻋﺮﺍﺽ ﻋﻨﻪ .
) (١ﻭﺭﺩ ﰲ ﻧﺴﺨﺔ )ﺏ( ﻣﻦ ﻣﱳ ﺍﻷﻟﻔﻴﺔ ﺗﻌﻠﻴﻘﺔ ﻧﺼﻬﺎ )) :ﺑﺎﻟﻀﻢ ﺍﻟﺮﺍﺀ –ﻛﺬﺍ – ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﺎﺿﻴﻪ ﺑﺎﻟﻀﻢ
)) ﺑﻘﺎﻋﻲ (( . ﺃﻭ ﺍﻟﻔﺘﺢ ،ﻭﺍﻟﻐﺮﻳﺐ ﺍﻟﻐﺎﻣﺾ ﻣﻦ ﺍﻟﻜﻼﻡ (( ﻭﺫﻳﻠﻬﺎ ﺑﻘﻮﻟﻪ :
ﻗﻠﻨﺎ :ﺍﻧﻈﺮ :ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ، ٤٢٩ / ١ﻭﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ ) ٤٥٦ / ٣ﻏﺮﺏ ( .
) (٢ﺑﺈﺩﺭﺍﺝ ﳘﺰﺓ ) ﺇﺳﻨﺎﺩﺍﹰ ( ؛ ﻟﻀﺮﻭﺭﺓ ﺍﻟﻮﺯﻥ .
) (٣ﰲ ) ﺏ ( )) :ﻓﻘﻂ (( .
) (٤ﺑﺎﻟﺼﺮﻑ ؛ ﻟﻀﺮﻭﺭﺓ ﺍﻟﻮﺯﻥ .
) (٥ﲟﻨﻌﻪ ﻣﻦ ﺍﻟﺼﺮﻑ ؛ ﻟﻀﺮﻭﺭﺓ ﺍﻟﻮﺯﻥ .
) (١ﰲ ) ﺃ ( )) :ﻭﻻ ﲣﺺ (( .
٥٣
ﺍﻟﻨﺎﺳﺦ ، ﻭﺍﻟﹾﻤﻨﺴﻮﺥ
)(٦
ﺃﹶﺣﻜﹶﺎﻣﻪ ﺑﹺﻼﹶﺣﻖﹴ ﻭﻫـﻮ ﻗﹶﻤـﻦ .٧٦٨ﻭﺍﹶﻟﻨﺴﺦ ﺭﻓﹾﻊ ﺍﻟﺸﺎﺭﹺﻉﹺ ﺍﻟﺴﺎﺑﻖ ﻣـﻦ
ﺸ ـﺎﺭﹺﻉﹺ
ﺫﹶﺍ ﻋﻠﹾﻤـﻪ ﺛﹸ ـﻢ ﺑﹺـﻨﺺ ﺍﻟ ﺸـﺎﻓﻌﻲ
.٧٦٩ﺃﹶﻥﹾ ﻳﻌﺘﻨـﻰ ﺑﹺـﻪ ﻭﻛﹶـﺎﻥﹶ ﺍﻟ
)(٧
ﺃﹸﺟﻤﻊ ﺗﺮﻛﺎﹰ ﺑﺎﻥﹶ ﻧﺴـﺦ ﻭﺭﺃﹶﻭﺍ .٧٧٠ﺃﹶﻭ ﺻﺎﺣﺐﹴ ﺃﹶﻭ ﻋـﺮﹺﻑ ﺍﻟﺘـﺎﺭﹺﻳﺦ ﺃﹶﻭ
ﻛﹶﺎﻟﹾﻘﹶﺘــﻞﹺ ﻓــﻲ ﺭﺍﺑﹺﻌــﺔ ﺑﹺﺸــﺮﺑﹺﻪ .٧٧١ﺩﻻﹶﻟﹶ ـﺔﹶ ﺍﻹِﺟﻤ ـﺎﻉﹺ ﻻﹶ ﺍﻟﻨﺴ ـﺦ ﺑﹺ ـﻪ
ﺍﻟﺘﺼﺤﻴﻒ
ﻓﻴﻤﺎ ﻟﹶﻪ ﺑﻌـﺾ ﺍﻟـﺮﻭﺍﺓ ﺻـﺤﻔﹶﺎ .٧٧٢ﻭﺍﻟﹾﻌﺴﻜﹶﺮﹺﻱ ﻭﺍﻟﺪﺍﺭﻗﹸﻄﹾﻨﹺﻲ ﺻـﻨﻔﹶﺎ
))ﺷﻴﺌﹰﺎ(( ،ﺃﻭﹺ ﺍﻹِﺳﻨﺎﺩ ﻛﹶﺎﺑﻦﹺ ﺍﻟﻨـﺪﺭﹺ .٧٧٣ﻓﻲ ﺍﻟﹾﻤﺘﻦﹺ ﻛﹶﺎﻟﺼﻮﻟﻲ)) ﺳﺘﹰﺎ(( ﹶﻏﻴﺮﹺ
))ﺑــﺬﱠﺭ ((ﺑﺎﻟﺒــﺎﺀِ ﻭﻧﻘﹾــﻂ ﺫﹶﺍﻻﹶ .٧٧٤ﺻﺤﻒ ﻓﻴـﻪ ﺍﻟﻄﱠﺒـﺮﹺﻱ ﻗـﺎﻻﹶ:
(( ﻛﹶﻘﹶﻮﻟﻪ)) :ﺍﺣﺘﺠﻢ ((ﻣﻜﹶﺎﻥﹶ ))ﺍﺣﺘﺠﺮﺍ .٧٧٥ﻭﺃﹶﻃﹾﻠﹶﻘﹸﻮﺍ ﺍﻟﺘﺼﺤﻴﻒ ﻓﻴﻤﺎ ﻇﹶﻬـﺮﺍ
ﺑﹺﺄﹶﺣﻮ ﹴﻝ) (١ﺗﺼﺤﻴﻒ ﺳـﻤﻊﹴ ﻟﹶﻘﱠﺒـﻮﺍ .٧٧٦ﻭﻭﺍﺻﻞﹲ ﺑﹺﻌﺎﺻـﻢﹴ ﻭﺍﻷَﺣـﺪﺏ
) (٤ﰲ ) ﺃ ( ﻭ ) ﺏ ( ﻭ ) ﺟـ ( )) :ﻣﺪﺑﺠﺎﹰ (( ﻭﻫﻮ ﺍﻟﺼﻮﺍﺏ ،ﻭﻫﻮ ﻛﺬﻟﻚ ﳎﻮﺩ ﺍﻟﻀﺒﻂ ﰲ ﻧﺴﺦ
ﺍﻟﺸﺮﺡ ،ﻭﻗﺪ ﺗﺼﺤﻒ ﰲ ﻑ ﻭ ﻉ ﺇﱃ )) :ﻣﺪﳛﺎﹰ (( .
) (٥ﺑﺎﻟﺼﺮﻑ ﻟﻀﺮﻭﺭﺓ ﺍﻟﻮﺯﻥ .
) (٦ﻛﺬﺍ ﰲ ) ﺃ ( ﻭ ) ﺟـ ( ،ﻭﺟﺎﺀ ﰲ ) ﺏ ( :ﺑﺎﻟﺘﻀﻌﻴﻒ ،ﻭﻫﻮ ﺧﻄﺄ .
) (٧ﰲ ﺍﻟﻨﻔﺎﺋﺲ )) :ﺳﲑﻧﺎ (( ﻭﻫﻮ ﺧﻄﺄ ،ﻭﰲ ﻉ )) :ﺳﻴﺪﻳﻨﺎ (( ﺧﻄﺄ ﻛﺬﻟﻚ .
) (١ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﺍﳕﺰﺝ ﻣﻊ ﺍﻟﺸﺮﺡ ﰲ ﺍﻟﻄﺒﻌﺔ ﺍﻟﻌﻠﻤﻴﺔ .
) (٢ﺑﻐﲑ ﺗﻨﻮﻳﻦ ﻟﻀﺮﻭﺭﺓ ﺍﻟﻮﺯﻥ .
) (٣ﺑﻐﲑ ﺗﻨﻮﻳﻦ ﻟﻀﺮﻭﺭﺓ ﺍﻟﻮﺯﻥ .
) (٤ﰲ ) ﺏ ( )) :ﺃﺑﻴﻪ (( ﻭﻫﻮ ﺧﻄﺄ .
) (٥ﺑﺎﻟﺼﺮﻑ ﻫﻨﺎ ﻟﻀﺮﻭﺭﺓ ﺍﻟﻮﺯﻥ .
) (٦ﰲ ) ﺏ ( )) :ﰲ ﺍﳉﻨﺔ (( ،ﻭﻫﻮ ﺧﻄﺄ .
) (٧ﻫﻮ ﺃﺑﻮ ﺍﻟﻌﺸﺮﺍﺀ ،ﻗﹸﺼﺮ ؛ ﻟﻀﺮﻭﺭﺓ ﺍﻟﻮﺯﻥ .
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ﻭﺟﺎﺀ ﻫﺬﺍ ﺍﻟﺸﻄﺮ ﰲ )ﺃ( ﻭ ) ﺟـ ( ﻭ ) ﻓﺘﺢ ﺍﳌﻐﻴﺚ ( :ﺍﻟﻌﺸﺮﺍﺀِ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦﹺ ﺍﻟﻨﱯ ، ﻭﻻ ﻳﺴـﺘﻘﻴﻢ
ﺍﻟﻮﺯﻥ ﻫﻜﺬﺍ .ﻭﺟﺎﺀ ﰲ ) ﺍﻟﻨﻔﺎﺋﺲ ( :ﺍﻟﻌﺸﺮﺍﺀِ ﻋﻦ ﺃﺑﹺﻪ ﻋﻦﹺ ﺍﻟﻨﱯ ، ﻭﻻ ﻳﺼﺢ ﺍﻟﻮﺯﻥ ﺬﺍ ﺃﻳﻀﺎﹰ .ﺃﻣﺎ ﰲ
) ﺏ ( ﻓﻘﺪ ﺟﺎﺀ :ﺍﻟﻌﺸﺮﺍ ﻋﻦ ﺃﺑﻪ ﻋﻦﹺ ﺍﻟﻨﱯ – ﺑﺴﻜﻮﻥ ﺍﻟﺸﲔ -ﻭﻻ ﻳﺼﺢ ﺍﻟﻮﺯﻥ ﺬﺍ ﺃﻳﻀـﺎﹰ ،ﻭﺇﻥ
ﻛﺎﻥﹶ ﻫﺬﺍ ﻫﻮ ﺍﻷﻗﺮﺏ ؛ ﺇﺫ ﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ – ﺑﺎﻟﻘﺼﺮ ﻭﻓﺘﺢ ﺍﻟﺸﲔ ﻭﺣﺬﻑ ﺍﻟﻴﺎﺀ – ﻣﻦ ﺃﺑﻴﻪ .
) (٨ﰲ ) ﺏ ( )) :ﻭﺍﲰﻬﺎ (( ،ﻭﻫﻮ ﺧﻄﺄ ،ﺻﻮﺍﺑﻪ ﻣﺎ ﺃﺛﺒﺖ .
) (١ﰲ ) ﺃ ( )) :ﻭﺍﻟﺜﺎﱐ (( ،ﻭﻻ ﻳﺼﺢ ﻋﺮﻭﺿﻴﺎﹰ ،ﻭﻣﺎ ﺃﺛﺒﺖ ﻣﻦ ) ﺏ ( ﻭ ) ﺟـ ( ﻭ ) ﻓﺘﺢ ﺍﳌﻐﻴﺚ (
ﻭ ) ﺍﻟﻨﻔﺎﺋﺲ ( .
) (٢ﰲ ) ﺏ ( )) :ﻳﺮﻳﺪ (( ،ﻭﻫﻮ ﺧﻄﺄ ،ﺻﻮﺍﺑﻪ ﻣﺎ ﺃﺛﺒﺖ .
) (٣ﺑﺪﺭﺝ ﺍﳍﻤﺰﺓ ﻣﻦ ) ﺃﻭ ( ﻟﻀﺮﻭﺭﺓ ﺍﻟﻮﺯﻥ .
) (٤ﺍﻷﺻﻞ :ﺍﻵﺑﺎﺀ ،ﻭﻗﹸﺼﺮ ﻟﻀﺮﻭﺭﺓ ﺍﻟﻮﺯﻥ .
) (٥ﰲ ) ﻓﺘﺢ ﺍﳌﻐﻴﺚ ( )) :ﺳﺒﻊ ﻭﺛﻼﺛﻮﻥ (( ﻭﻫﻮﺧﻄﺄ ﻋﺮﻭﺿﻲ .
) (٦ﺳﻘﻂ ﻣﻦ ﻑ ﻭ ﻉ .
) (٧ﺑﻮﺻﻞ ﳘﺰﺓ ) ﺃﻭ ( ﻟﻀﺮﻭﺭﺓ ﺍﻟﻮﺯﻥ .
) (٨ﰲ )ﺃ( ﻭ )ﺏ( ﻭ )ﺟـ( )) :ﺃﺧﺮﺝ (( ،ﻭﰲ ﻓﺘﺢ ﺍﳌﻐﻴﺚ ﻭﺍﻟﻨﻔﺎﺋﺲ )) :ﺃﺧﺮﺟﺎ ((.
٦١
ﻓﻤﻦ ﺃﻓﺮﺩ ﺭﺍﻋﻰ ﻟﻔﻆ )) :ﺍﻟﺼﺤﻴﺢ (( ،ﻭﻣﻦ ﺛﻨﻰ ﺭﺍﻋﻰ ﺍﳌﻌﲎ ﰲ )) :ﺍﻟﺼﺤﻴﺢ (( ﺃﻱ :ﰲ ﺍﻟﺼﺤﻴﺢ
ﻟﻠﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ؛ ﻟﺬﻟﻚ ﻳﺼﺢ ﺍﻟﻮﺟﻬﺎﻥ.
) (١ﰲ )ﺏ( )) :ﺧﻠﱠﺔ (( ،ﻭﻣﺎ ﺃﺛﺒﺖ ﻣﻦ ﺑﻘﻴﺔ ﺍﻟﻨﺴﺦ ،ﻭﻫﻮ ﻣﺎ ﺻﺮﺡ ﺑﻪ ﺍﳌﺼﻨﻒ ﻻﺣﻘﺎﹰ .
) (٢ﰲ ) ﺏ ( :ﺃﻓﻌﻞ ﺑﺎﻟﻜﻠﱯ ،ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺖ .
) (٣ﰲ ﻧﺴﺨﺔ ﻕ )) :ﺃﻣﺎﻣﺔ (( ﺧﻄﺄ ﳏﺾ .
) (٤ﺑﺎﻟﺴﻜﻮﻥ ﻟﻀﺮﻭﺭﺓ ﺍﻟﻮﺯﻥ .
)ﺏ(ﻭ) ) (٥ﰲ ﻑ ﻭ ﻉ )) :ﲰﻲ (( ﺧﻄﺄ ،ﻭﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﲨﻴﻊ ﻧﺴﺦ ﺍﻟﺸﺮﺡ ،ﻭﻣﻦ ) ﺃ ( ﻭ
ﺟـ ( ﻭ ) ﻓﺘﺢ ﺍﳌﻐﻴﺚ ( ﻭ ) ﺍﻟﻨﻔﺎﺋﺲ ( .
) (٦ﰲ ) ﺏ ( )) :ﻟﱮ (( ،ﻭﺍﻟﺼﻮﺍﺏ :ﻣﺎ ﺃﹸﺛﺒﹺﺖ .
) (٧ﰲ ﻑ ﻭ ﻉ )) :ﻛﺴﺮ (( ،ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﺛﺒﺖ ﻛﻤﺎ ﰲ ) ﺃ ( ﻭ ) ﺏ ( ﻭ ) ﺟـ ( ﻭﻓﺘﺢ ﺍﳌﻐﻴﺚ
ﻭﺍﻟﻨﻔﺎﺋﺲ .
)ﺏ(ﻭ) ) (٨ﰲ ﻑ ﻭ ﻉ )) :ﻣﻌﲔ (( ﺧﻄﺄ ،ﻭﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ﲨﻴﻊ ﻧﺴﺦ ﺍﻟﺸﺮﺡ ﻭﻣﻦ ) ﺃ ( ﻭ
ﺟـ ( ﻭ ) ﻓﺘﺢ ﺍﳌﻐﻴﺚ ( ﻭ ) ﺍﻟﻨﻔﺎﺋﺲ ( .
) (١ﺍﻷﺻﻞ )) :ﺍﻷﲰﺎﺀ (( ﺩﺭﹺﺟﺖ ﺍﳍﻤﺰﺓ ﰲ ﺍﻟﺒﺪﺀ ،ﰒﱠ ﻗﺼﺮ ﺍﻻﺳﻢ ﻟﻀﺮﻭﺭﺓ ﺍﻟﻮﺯﻥ .
) (٢ﰲ ) ﻓﺘﺢ ﺍﳌﻐﻴﺚ ( ﻭ ) ﺍﻟﻨﻔﺎﺋﺲ ( :ﺫﺍ ﺍﻟﺘﺴﻊ .
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) (٨ﺿﺒﻄﺖ ) ﺍﻟﺴﻔﺮ ( ﺑﻔﺘﺢ ﺍﻟﻔﺎﺀ ﰲ ) ﺏ ( ﻭ ) ﺍﻟﻨﻔﺎﺋﺲ ( ﻭ ) ﻓﺘﺢ ﺍﳌﻐﻴﺚ ( ،ﻭﻻ ﻳﺴﺘﻘﻴﻢ ﺍﻟﻮﺯﻥ ﺬﺍ
ﺍﻟﻀﺒﻂ ،ﻭﺍﻟﺼﻮﺍﺏ ﺑﺎﻟﺴﻜﻮﻥ ،ﻭﻫﻮ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﺒﻴﺖ ﻛﻤﺎ ﰲ ﺷﺮﺡ ﺍﻟﻨﺎﻇﻢ .
) (٩ﰲ ) ﺍﻟﻨﻔﺎﺋﺲ ( )) :ﺯﻛﻮﺍﻥ (( ﺑﺎﻟﺰﺍﻱ ،ﻭﻫﻮ ﺧﻄﺄ ،ﺻﻮﺍﺑﻪ ﻣﺎ ﺃﹸﺛﹾﺒﹺﺖ .
) (١٠ﰲ ) ﺏ ( )) :ﻓﺤﻤﻞ (( ﻭﻫﻮ ﺧﻄﺄ ،ﺻﻮﺍﺑﻪ ﻣﺎ ﺃﹸﺛﹾﺒﹺﺖ .
) (١
١ﰲ ) ﺃ ( ﻭ ) ﺏ ( ﻭ ) ﺟـ ( ﻭ ) ﻓﺘﺢ ﺍﳌﻐﻴﺚ ( ﻭ ) ﺍﻟﻨﻔﺎﺋﺲ ( )) :ﻓﺎﻟﻨﻮﻥ (( ،ﻭﰲ ﻑ ﻭ ﻉ )) :
)(٢ )(١
ﻭﺍﺑﻦ ﺣﻔﻴﺪ ﺍﻷَ ﺷﻌﺮﻱ ﺑﺮﻳـﺪ .٨٩٨ﺟﺪ ﻋﻠﻲ ﺑـﻦﹺ ﻫﺎﺷـﻢﹴ ﺑﺮﹺﻳـﺪ
ﺑﻦﹺ ﺍﻟﺒﹺﺮﹺﻧﺪ ﻓﹶﺎﻷَﻣﻴﺮ ﻛﹶﺴﺮﻩ .٨٩٩ﻭﻟﹶﻬﻤــﺎ ﻣﺤﻤــﺪ ﺑــﻦ ﻋﺮﻋــﺮﻩ
ﺑﺮﺍﺀَ ﺃﹸﺷـﺪﺩ ﻭﺑﹺﺠﹺـﻴﻢﹴ ﺟﺎﺭﹺﻳـﻪ .٩٠٠ﺫﹸﻭ ﻛﹸﻨﻴــﺔ ﺑﹺﻤﻌﺸــﺮﹴ ﻭﺍﻟﻌﺎﻟﻴــﻪ
ﻳﺰﹺﻳﺪ ﹸﻗﻠﹾـﺖ ﻭﻛﹶـﺬﹶﺍﻙ ﺍﻷَﺳـﻮﺩ .٩٠١ﺍﺑ ـﻦ ﹸﻗﺪﺍﻣ ـﺔ (٣) ﻛﹶ ـﺬﹶﺍﻙ ﻭﺍﻟ ـﺪ
)(٤
ﺠـﺪ ﺫﹶﺍ ﻭﺫﹶﺍ ﺳـﻴﺎﻥ
ﻋﻤـﺮﻭ ،ﻓﹶ ﻭﺍﺑﻦ ﺃﺑﹺـﻲ ﺳـﻔﹾﻴﺎﻥ .٩٠٢ﺍﺑﻦ ﺍﻟﻌﻼﹶ
ﻭﺍﻟـﺪ ﺭﹺﺑﻌـﻲ ﺣـﺮﺍﺵﹴ ﺍ ﻫﻤـﻞﹺ ـﻞﹺ
ـﺎﺯﹺﻡﹴ ﻻ ﺗﻬﻤـ
.٩٠٣ﻣﺤﻤ ـﺪ ﺑ ـﻦ ﺧـ
ﻗﹶﺪ ﻋﻠﱢﻘﹶﺖ ﻭﺍﺑﻦ ﺣـﺪﻳﺮﹴ ﻋـﺪﻩ .٩٠٤ﻛﹶﺬﹶﺍ ﺣﺮﹺﻳـﺰ (٥) ﺍﻟﺮﺣﺒﹺـﻲ ﻭﻛﹸﻨﻴـﻪ
ﻭﺍﻓﹾﺘﺢ ﺃﹶﺑﺎ ﺣﺼﻴﻦﹴ ﺍﻱ ) (٨ﻋﺜﹾﻤﺎﻧـﺎ ﺠﻤﻪ (٧)ﺃﹶﺑـﻮ ﺳﺎﺳـﺎﻧﺎ
.٩٠٥ﺣﻀﻴﻦ (٦)ﺍﻋ ﹺ
ﻭﻟﹶﺪﻩ ، ﻭﺍﺑﻦ ﻫـﻼﹶﻝﹴ ﻭﺍﻛﹾﺴِـﺮﻥﹾ .٩٠٦ﻛﹶﺬﹶﺍﻙ ﺣﺒـﺎﻥﹸ ﺑـﻦ ﻣﻨﻘـﺬ ﻭﻣـﻦ
ﻭﻣﻦ ﺭﻣﻰ ﺳـﻌﺪﺍﹰ ﻓﹶﻨـﺎﻝﹶ ﺑ ﺆﺳـﺎ ـﻰ
.٩٠٧ﺍﺑـﻦ ﻋ ﻄﻴـﺔﹶ ﻣـﻊ ﺍﺑـﻦﹺ ﻣﻮﺳـ
ﻭﺍﺑﻦﹺ ﻋﺪﻱ ﻭﻫـﻮ ﻛﹸﻨﻴـﺔﹰ ﻛﹶـﺎﻥﹾ .٩٠٨ﺧﺒﻴﺒﺎﹰ ﺍﻋﺠﹺﻢ(٩)ﰲ ﺍﺑﻦﹺ ﻋﺒﺪ ﺍﻟـﺮﺣﻤﻦ
)(٢ )(١
ﺃﹶﺑﺎ ﺯﹺﻳـﺎﺩ ﺑﹺﺨـﻼﹶﻑ ﺣ ﻜﻴـﺎ .٩٠٩ﻻﺑﻦﹺ ﺍﻟﺰﺑﻴﺮﹺ ﻭﺭﹺﻳﺎﺡ ﺍﻛﹾﺴِﺮ ﺑﹺﻴـﺎ
ﻭﻛﹶﺎﺑﻦﹺ ﺍﻻﺳﻮﺩ (٢) ﻳﺰﹺﻳﺪ (٣) ﺍﺛﹾﻨﺎﻥ .٩٤١ﻛﺎﺑﻦﹺ ﻳﺰﹺﻳﺪ ﺍﻻﺳﻮﺩ (١) ﺍﻟﺮﺑـﺎﻧﹺﻲ
ﻣﻦ ﻧﺴِﺐ ﺇﹺﻟﹶﻰ ﻏﹶﻴﺮﹺ ﺃﹶﺑﹺﻴﻪ
)(٤
ﺇﻣــﺎ ﻷُﻡ ﻛﹶﺒﻨﹺــﻲ ﻋﻔﹾــﺮﺍﺀِ .٩٤٢ﻭﻧﺴﺒﻮﺍ ﺇﹺﻟﹶﻰ ﺳـﻮﻯ ﺍﻵﺑـﺎﺀِ
)(٥
ﻭﻗﹶـﺪ ﻛﹶﺎﺑﻦﹺ ﺟﺮﻳﺞﹴ ﻭﺟﻤﺎﻋﺔ .٩٤٣ﻭﺟﺪﺓ ﻧﺤﻮ ﺍﺑﻦﹺ ﻣﻨﻴﺔ ، ﻭﺟـﺪ
ﻸﺳـﻮﺩ ﺃﹶﺻـﻼﹰ ﺑﹺـﺎﺑﻦﹺ
ﻓﹶﻠﹶﻴﺲ ﻟ َ ﻳﻨﺴﺐ ﻛﹶﺎﳌﻘﹾﺪﺍﺩ ﺑﺎﻟﺘﺒﻨﻲ .٩٤٤
ﺍﳌﹶﻨﺴﻮﺑﻮﻥﹶ ﺇﹺﻟﹶﻰ ﺧﻼﹶﻑ ﺍﻟﻈﱠﺎﻫﺮﹺ
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ﻧﺰﻝﹶ ﺑﺪﺭﺍﹰ ﻋﻘﹾﺒـﺔﹸ ﺑـﻦ ﻋﻤـﺮﹺﻭ .٩٤٥ﻭﻧﺴﺒﻮﺍ ﻟﻌﺎﺭﹺﺽﹴ ﻛﹶﺎﻟﹾﺒـﺪﺭﹺﻱ
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ﺳﺖ ﻭ ﺧﻤﺴِـﻴﻦ ﺑﹺﺨﺮﺗﻨـﻚ ﺭﺩﻯ .٩٧١ﺛﹸﻢ ﺍﻟﺒﺨﺎﺭﹺﻱ ﻟﹶﻴﻠﹶﺔﹶ ﺍﻟﻔﻄﹾﺮﹺ ﻟﹶـﺪﻯ
ﻣﻦ ﺑﻌﺪ ﻗﹶـﺮﻧﻴﻦﹺ ﻭﺳـﺘﻴﻦ ﺫﹶﻫـﺐ .٩٧٢ﻭﻣﺴﻠﻢ ﺳﻨﺔﹶ ﺇﺣـﺪﻯ ﰲ ﺭﺟـﺐ
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ﺩﺍﻭﺩ ، ﺛﹸ ـﻢ ﺍﻟﺘﺮﻣ ـﺬﻱ ﻳﻌﻘﹸ ـﺐ .٩٧٣ﺛﹸﻢ ﻟﺨﻤـﺲﹴ ﺑﻌـﺪ ﺳـﺒﻌﻴﻦ ﺃﺑـﻮ
) (١ﰲ )ﺃ( ﻭ )ﺟـ( ﻭﺍﻟﻨﻔﺎﺋﺲ ﻭﻓﺘﺢ ﺍﳌﻐﻴﺚ ﻭﻧﺴﺦ ﺍﻟﺸﺮﺡ )) :ﲦﺎﱐ (( ،ﻭﰲ ﻑ ﻭ ﻉ )) :ﲦﺎﻥ (( .
) (٢ﺑﺎﻟﺘﻨﻮﻳﻦ ؛ ﻟﻀﺮﻭﺭﺓ ﺍﻟﻮﺯﻥ .
) (٣ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﻣﻦ ) ﺃ ( ﻭ ) ﺏ ( ﻭ ) ﺟـ ( ﻣﻦ ﻣﱳ ﺍﻷﻟﻔﻴﺔ ،ﻭﻣﻦ ﲨﻴﻊ ﺍﻟﺸﺮﻭﺡ ﻭ ) ﺍﻟﻨﻔﺎﺋﺲ ( ﻭ
) ﻓﺘﺢ ﺍﳌﻐﻴﺚ ( )) :ﲪﻨﻦ (( ،ﺑﻼ ﺗﻨﻮﻳﻦ ؛ ﻟﻀﺮﻭﺭﺓ ﺍﻟﻮﺯﻥ ،ﻭﰲ ﻑ ﻭ ﻉ )) :ﲪﻨﺎﻥ (( .
) (٤ﰲ ) ﺃ ( ﻭ ) ﺏ ( ﻭ ) ﺍﻟﻨﻔﺎﺋﺲ ( ﻭ ) ﻓﺘﺢ ﺍﳌﻐﻴﺚ ( )) :ﻓﺎﲨﻞﹺ (( .
) (٥ﰲ ) ﻓﺘﺢ ﺍﳌﻐﻴﺚ ( )) :ﻟﺬﺍﻙ (( .
) (٦ﰲ ) ﺏ ( )) :ﻏﺪﺍ (( ،ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﹸﺛﹾﹺﺒﺖ.
) (٧ﰲ ) ﺏ ( )) :ﻭﻓﺎﺕ (( ،ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﺃﹸﺛﹾﹺﺒﺖ.
) (١ﰲ ) ﺏ ( )) :ﻟﺬﺍ (( ،ﻭﻫﻮ ﺧﻄﺄ ،ﺻﻮﺍﺑﻪ ﻣﺎ ﺃﺛﺒﺖ .
) (٢ﰲ ) ﺟـ ( )) :ﻧﻌﻘﺐ (( .
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