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ﺇﻋﺪﺍﺩ:
ﺃﲪﺪ ﻗﻤﺮ ﺍﻟﺪﻳﻦ
ﺭﻗﻢ ﺍﻟﺘﺴﺠﻴﻞ104021000725 :
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ﺇﻋﺪﺍﺩ:
ﺃﲪﺪ ﻗﻤﺮ ﺍﻟﺪﻳﻦ
ﺭﻗﻢ ﺍﻟﺘﺴﺠﻴﻞ104021000725 :
ﲢﺖ ﺇﺷﺮﺍﻑ
ﺗﺼﺮﻳﺢ ﺍﻟﺒﺎﺣﺚ
ﲤﺖ ﻣﻨﺎﻗﺸﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻭﻋﻨﻮﺍﻧﻪ :ﺩﻳﻮﺍﻥ ﺍﳊﺒﻴﺐ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﺴﲔ
ﺍﳊﺒﺸﻲ ﻭﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﶈﺴﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ" ﺃﻣﺎﻡ ﳉﻨﺔ ﺍﳌﻨﺎﻗﺸﺔ ﻭﺍﳊﻜﻢ ﺑﻜﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ
ﺍﻹﻧﺴﺎﻧﻴﺔ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ – ﺟﺎﻛﺮﺗﺎ ،ﰲ 24ﻳﻮﱏ
2009ﻡ ﺍﳌﻮﺍﻓﻖ 1ﺭﺟﺐ 1430ھ .ﻭﻗﺪ ﰎ ﻗﺒﻮﻟﻪ ﺷﺮﻃﺎ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺍﻟﺪﺭﺟﺔ
ﺍﳉﺎﻣﻌﻴﺔ ﺍﻷﻭﱃ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺎ )(S.S.
ﺟﺎﻛﺮﺗﺎ 24ﻳﻮﱏ 2009ﻡ
1ﺭﺟﺐ 1430ھ
ﺍﻷﻋﻀﺎﺀ
ﺍﳌﻨﺎﻗﺶ ﺍﳌﺸﺮﻑ
ﲡﺮﻳﺪ
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ﺍﲪﺪ ﻗﻤﺮ ﺍﻟﺪﻳﻦ : :ﺩﻳﻮﺍﻥ ﺍﳊﺒﻴﺐ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﺴﲔ ﺍﳊﺒﺸﻲ ﻭﻣﺎ ﻓﻴﻪ ﻣﻦ
ﺍﻟﺒﺪﻳﻌﻴﺔ. ﺍﶈﺴﻨﺎﺕ
ﻛﺎﻥ ﺩﻳﻮﺍﻥ ﺍﳊﺒﻴﺐ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﺴﲔ ﺍﳊﺒﺸﻲ ﻣﻦ ﺃﻋﻈﻢ ﻣﺆﻟﻔﺎﺗﻪ ﻓﻴﻪ ﺑﻴﺎﻥ
ﻣﺪﺍﺋﺢ ﺍﻟﻨﱯ ﺍﻟﻜﺮﱘ ،ﻭﻟﻘﺪ ﻣﻠﺊ ﺍﻟﺪﻳﻮﺍﻥ ﺑﺎﻟﻨﺼﺎﺋﺢ ﻭﺍﻹﺭﺷﺎﺩﺍﺕ ﻭﺍﻟﺘﺼﻮﻑ ﻭﺍﻟﺘﻮﺣﻴـﺪ
ﻭﺍﳌﺪﺍﺋﺢ ﻭﺍﻟﺼﻠﻮﺍﺕ ﻋﻠﻰ ﺧﲑ ﺍﻟﱪﻳﺎﺕ ﻛﺘﺐ ﺑﺎﻷﺳﺎﻟﻴﺐ ﺍﻷﺩﺑﻴﺔ ﺍﳌﻤﺘﺎﺯﺓ ﺣﻴﺚ ﻛﺜـﺮﺕ
ﻓﻴﻪ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﺒﺪﻳﻌﻴﺔ ﺍﻟﺮﺍﺋﻌﺔ .ﻭﳍﺬﺍ ،ﺃﺭﺍﺩ ﺍﻟﺒﺎﺣﺚ ﺃﻥ ﻳﺒﺤﺚ ﰱ ﺃﺣﺪ ﺟﻮﺍﻧـﺐ ﺍﻷﺩﺏ
ﻭﻫﻮ ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ ﰱ ﳏﺴﻨﺎﺗﻪ ﺍﻟﻠﻔﻈﻴﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ ﰱ ﺩﻳﻮﺍﻥ ﺍﳊﺒﻴﺐ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﺴﲔ
ﺍﳊﺒﺸﻲ ﻓﻤﻦ ﺍﶈﺴﻨﺎﺕ ﺍﻟﻠﻔﻈﻴﺔ ﻓﻴﻪ ﻣﻨﻬﺎ ﺍﳉﻨﺎﺱ ﻭﺍﻟﺴﺠﻊ ﻭ ﺍﻹﻗﺘﺒﺎﺱ ﻭﺭﺩ ﺍﻟﻌﺠﺰ ﻋﻠـﻰ
ﺍﻟﺼﺪﺭ ,ﻭﻣﻦ ﺍﶈﺴﻨﺎﺕ ﻓﻴﻪ ﺍﳌﻌﻨﻮﻳﺔ ﻣﻨﻬﺎ ﺍﻟﻄﺒﺎﻕ ﻭﺍﻟﺘﻮﺭﻳﺔ ﻭﺍﳉﻤﻊ ﻭﺍﳌﺒﺎﻟﻐـﺔ ﻭﻣﺮﺍﻋـﺔ
ﺍﻟﻨﻈﲑ.
ﻭﻣﻦ ﺧﻼﻝ ﺍﻟﺒﺤﺚ ﺳﻴﺤﺎﻭﻝ ﺍﻟﺒﺎﺣﺚ ﺃﻥ ﻳﺒﺤﺚ ﻋﻦ ﺍﻷﺳﺌﻠﺔ :ﻣﻦ ﻫﻮ ﺍﳊﺒﻴﺐ
ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﺴﲔ ﺍﳊﺒﺸﻲ ؟ ،ﻭﻣﺎ ﺃﻧﻮﺍﻉ ﺍﶈﺴﻨﺎﺕ ﺍﻟﻠﻔﻈﻴﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ ﰱ ﻫﺬﺍ
ﺍﻟﺪﻳﻮﺍﻥ ؟ ،ﻭﺇﱃ ﺃﻱ ﻣﺪﻯ ﻳﺘﻌﺪﺩ ﻭﺟﻮﺩ ﺗﻠﻚ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﺒﺪﻳﻌﻴﺔ ﰱ ﻫﺬﺍ ﺍﻟﺪﻳﻮﺍﻥ ؟ .ﺃﻣﺎ
ﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻟﺒﺤﺚ ﻓﻬﻮ ﺍﻟﻜﺸﻒ ﻋﻦ ﻋﻨﺎﺻﺮ ﺍﶈﺴﻨﺎﺕ ﺍﻟﻠﻔﻈﻴﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ ﰱ ﻫﺬﺍ ﺍﻟﺪﻳﻮﺍﻥ
ﻭﺇﱃ ﺃﻱ ﻣﺪﻯ ﻣﻬﺎﺭﺓ ﺍﳊﺒﻴﺐ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﺴﲔ ﺍﳊﺒﺸﻲ ؟ .ﻓﻠﻠﻮﺻﻮﻝ ﺇﱃ ﺍﻟﻐﺮﺽ
ﺍﳌﻘﺼﻮﺩ ﻳﺴﺘﺨﺪﻡ ﺍﻟﺒﺎﺣﺚ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﻜﺘﺒﻴﺔ ﰱ ﲨﻊ ﻣﻮﺍﺩ ﺍﻟﺒﺤﺚ ﻭﲢﻠﻴﻞ ﲢﺖ ﺍﻟﺪﺭﺍﺳﺔ
ﺍﻟﺒﺪﻳﻌﻴﺔ ﻭﻣﻌﺘﻤﺪﺍ ﻋﻠﻰ ﻛﺘﺎﺏ "ﺩﻟﻴﻞ ﺍﻟﺒﺤﺚ ﺍﻟﺬﻯ ﺃﺻﺪﺭﻩ ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺎ ﰱ
ﻛﺘﺎﺑﻪ" .ﻭﺑﻌﺪ ﺃﻥ ﳛﻠﻞ ﺍﻟﺒﺎﺣﺚ ﺍﳌﻮﺿﻮﻉ ﺍﺳﺘﺨﺮﺝ ﻫﺬﻩ ﺍﻟﻨﺘﺎﺋﺞ ,ﺃﻥ ﰱ ﺍﻟﺪﻳﻮﺍﻥ ﺃﻧﻮﺍﻋﺎ
ﻣﻦ ﺍﶈﺴﻨﺎﺕ ﺍﻟﻔﻈﻴﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ ﻣﻨﻬﺎ :ﺍﳉﻨﺎﺱ ﺍﻟﺘﺎﻡ ﻣﺮﺓ ،ﻭﻏﲑ ﺍﻟﺘﺎﻡ ﺛﻼﺙ ﻣﺮﺍﺕ،
ﻭﺍﻟﺴﺠﻊ ﻣﺮﺗﱭ ،ﻭﺍﻹﻗﺘﺒﺎﺱ ﺍﺭﺑﻊ ﻣﺮﺍﺕ ،ﻭﺭﺩﺍﻟﻌﺠﺰ ﻋﻠﻰ ﺍﻟﺼﺪﺭ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ،ﻭﺍﶈﺴﻨﺎﺕ
ﺍﳌﻌﻨﻮﻳﺔ ﻣﻨﻬﺎ ﺍﻟﻄﺒﺎﻕ ﲬﺲ ﻣﺮﺍﺕ ،ﻭﺍﻟﺘﻮﺭﻳﺔ ﻣﺮﺓ ،ﻭﺍﳉﻤﻊ ﻣﺮﺓ ،ﻭﺍﳌﺒﺎﻟﻐﺔ ﺛﻼﺙ ﻣﺮﺍﺕ
ﻭﻣﺮﺍﻋﺔ ﺍﻟﻨﻈﲑ ﺛﻼﺙ ﻣﺮﺍﺕ .ﻭﺭﻏﻢ ﻗﻠﺔ ﻭﺟﻮﺩﻫﺎ ﻓﺈﻥ ﲨﻴﻊ ﺍﻟﻌﻨﺎﺻﺮ ﺍﳌﺬﻛﻮﺭﺓ ﺫﻛﺮﺕ
ﺑﺄﺳﻠﻮﺏ ﲨﻴﻞ ﻭﺫﻟﻚ ﻳﺪﻝ ﻋﻠﻰ ﻣﻬﺎﺭﺓ ﻋﺎﻟﻴﺔ ﻟﻠﺤﺒﻴﺐ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﺴﲔ ﺍﳊﺒﺸﻲ.
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ﺷﻜﺮ ﻭﺗﻘﺪﻳﺮ
ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﺍﻫﺘﺪﻯ ﺪﺍﻩ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ .ﻭﺃﺷـﻬﺪ
ﻳﻜﻮﻥ ﺃﺣﺪ ﺷﺮﻭﻁ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺍﻟﺪﺭﺟﺔ ﺍﳉﺎﻣﻌﻴﺔ ﺍﻷﻭﱃ ﺑﻜﻠﻴﺔ ﺍﻷﺩﺏ ﻭﺍﻟﻌﻠﻮﻡ
-1ﻓﻀﻴﻠﺔ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﳋﲑ ﻋﻤﻴﺪ ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ
-3ﻓﻀﻴﻠﺔ ﺍﻟﺪﻛﺘﻮﺭ ﺃﻡ .ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻟﺬﻳﻦ ﺑﺬﻝ ﺟﻬﻮﺩﻩ ،ﻭﻗﺎﻡ ﺑﻮﺍﺟﺒﺎﺗﻪ ﺑﺈﻟﻘﺎﺀ
ﺍﻟﻌﻠﻤﻲ.
ﲟﻮﺿﻮﻉ ﺍﻟﺒﺤﺚ.
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ﺍﺣﺘﺮﺍﻣﻲ ﻷﻣﻲ ﺍﻟﺴﻴﺪﺓ ﺍﳊﺎﺟﺔ ﺭﻭﻛﻴﺔ ﻭﺃﰊ ﺍﻟﺴﻴﺪ ﳏﻤﺪ ﺳﻮﺭﺓ ﻋﻠﻰ
ﺍﻟﺮﺣﻴﻢ ﻭﺳﻔﻴﺎﻥ ﺛﻮﺭﻯ ،ﻭ ﺍﻷﺻﺪﻗﺎﺀ ﻃﻼﺏ ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﻭﺍﺩﺍﺎ ﺍﻟـﺬﻳﻦ
ﺟﺰﺍﻫﻢ ﺍﷲ ﺧﲑ ﺍﳉﺰﺍﺀ.
ﺭﺏ ﺍﻟﻌﺎﳌﲔ.
ﺍﻟﺒﺎﺣﺚ
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ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ
ﻣﻘﺪﻣﺔ
ﳎﺘﻤﻌﻪ ﺑﺎﻻﺣﺘﺮﺍﻡ ﻭﺍﻟﺘﻘﺪﻳﺮ .ﻭﺍﻷﺩﺏ ﺫﻭﻓﻨﻮﻥ ﻭﺷﻌﺎﺏ ﻳﻨﻄﻠﻖ ﻓﻴﻬﺎ ﻋﻠﻲ ﺣﺴﺐ
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ﻣﺎ ﻫﻨﺎﻙ ﻣﻦ ﻣﻌﺎﻥ ﻭﺃﺳﺎﻟﻴﺐ.
ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﺪ ﻣﻨﺪﻭﺭ ﻳﻘﺪﻡ ﻟﻨﺎ ﻣﻔﻬﻮﻡ ﺍﻷﺩﺏ ﻛﻤﺎ ﻋﺮﻓﻪ ﺍﻷﺭﻭﺑﻴﻮﻥ ﻓﻬﻮ
ﺃﻭﺍﻧﺘﻔﻌﺎﻻﺕ ﻋﺎﻃﻔﻴﺔ ﺃﻭﳘﺎ ﻣﻌﺎ .2ﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺃﻥ ﻧﻌﺮﻑ ﺍﻷﺩﺏ ﻣﻦ ﺧﻼﻝ ﺍﻟﻨﻈﺮﺓ
ﺍﻹﺳﻼﻣﻴﺔ ﻓﺈﻧﻨﺎ ﻧﻘﻮﻝ ﺍﻷﺩﺏ ﻛﻞ ﺷﻌﺮ ﻭﻧﺜﺮ ﻳﺆﺛﺮ ﰲ ﺍﻟﻨﻔﺲ ﻭﻳـﺬﻫﺐ ﺍﳋﻠـﻖ
1ﺃﲪﺪ ﺃﻛﺮﻡ ﻣﻠﻴﺒﺎﺭ ,ﻣﺪﺧﻞ ﺇﱄ ﺩﺭﺍﺳﺔ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ),ﺟﺎﻛﺮﺗﺎ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ
ﺍﳊﻜﻮﻣﻴﺔ1988 ,ﻡ( ﺹ2-1
2ﳏﻤﺪ ﻣﻨﺪﻭﺭ ,ﺍﻷﺩﺏ ﻭﻓﻨﻮﻧﻪ),ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﻣﺼﺮ ﻟﻠﻄﺒﻊ ﻭﺍﻟﺘﺸﺮ :ﺍﻟﻘﺎﻫﺮﺓ( ﺹ5,
3ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻔﻀﻴﻞ ,ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ ﻭﺗﺎﺭﳜﻪ),ﺍﳌﻤﻠﻜﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ :ﻭﺯﺍﺭﺓ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﱄ ﺟﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ
ﳏﻤﺪ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ( ﺹ .8
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ﺃﻣﺎ ﺍﻷﺩﺑﺎﺀ ﻓﻜﺜﲑ ﻣﻨﻬﻢ ﺍﻟﺬﻳﻦ ﻗﺎﻣﻮﺍ ﺑﺘﺄﻟﻴﻒ ﺍﻟﻘﺼﺺ ﺍﻷﺩﺑﻴﺔ ﻣﻦ ﺍﻟﺴـﲑﺓ
ﺍﻟﻨﺒﻮﻳ ﺔ ﳏﻤﺪ ﺻﻠﻲ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻲ ﺍﻣﺘﻴﺎﺯﻩ ﺑﺮﻭﻋﺔ ﺍﻟﺒﻴـﺎﻥ ﻭﺩﻗـﺔ ﺍﻟﺘﻌـﺒﲑ
ﻭﻛﺎﻥ ﺍﳊﺒﻴﺐ ﺃﺣﺪ ﺍﶈﺒﲔ ﳉﺪﻩ ﺳﻴﺪ ﺍﳌﺮﺳﻠﲔ ,ﲝﻴﺚ ﺃﻧﻪ ﻳﺴﺘﻐﺮﻕ ﻛﺜﲑﺍ
ﺃﻭﻗﺎﺗﻪ ﻭﺻﻨﻊ ﰱ ﻣﺪﺣﻪ ﺻﻠﻲ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .ﻭﻛﺎﻥ ﺍﳊﺒﻴﺐ ﻋﻠﻲ ﺑﻦ ﳏﻤـﺪ
ﺍﳊﺒﺸﻲ ﺃﺣﺪ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻷﺩﺑﺎﺀ ﻭﺳﻴﺪﺍ ﻓﺎﺿﻼ ,ﻭﻟﻴﺎ ﺫﺍ ﻋﻠﻢ ﻭﻋﻤﻞ ﻭﻛﺮﻡ ﻭﺍﺳﻊ,
ﻭﻓﺎﻕ ﺃﻗﺮﺍﻧﻪ ﻭﺍﺭﺗﻔﻊ ﰲ ﺍﻟﻔﻀﻞ ﻭﺍﻟﻜﺮﻡ ﻭﺍﳉﺎﻩ ﻋﻠﻲ ﺯﻣﺎﻧﻪ ,ﺫﻭﺍﻟﻜﻠﻤﺔ ﺍﻟﻨﺎﻓـﺬﺓ
ﻭﳏﺒﺒﺎ ﰲ ﻗﻠﻮﺏ.
4ﻳﻮﻧﺲ ﻋﻠﻲ ﺍﶈﻀﺮ ﻭﻋﺎﺭﻗﲔ ,ﺗﺎﺭﻳﺦ ﺍﻻﺩﺏ ﺍﻟﻌﺮﺏ) ,ﺳﻮﺭﺍﺑﺎﻳﺎ :ﺑﻴﻨﺎ ﻋﻠﻤﻮ1982 ,ﻡ(,ﻁ1
\ﺹ.43
11
ﻟﻠﺤﺼﻮﻝ ﻋﻠﻲ ﺍﻟﺪﺭﺟﺔ ﺍﻟﺴﺮﺟﺎﻧﺎ ﻟﻠﻤﺮﺣﻠﺔ ﺍﳉﺎﻣﻌﻴﺔ ﺍﻷﻭﱄ ،ﲢـﺖ ﺍﻟﻌﻨـﻮﺍﻥ "
ﻻ ﲤﻜﻦ ﱄ ﺃﻥ ﺃﲝﺚ ﻓﻴﻬﺎ ﲨﻴﻌﺎ .ﻓﻠﺘﺴﻬﻴﻞ ﺩﺭﺍﺳﺘﻪ ﺣﺪﺩﺕ ﲢﺪﻳﺪﺍ ﻋﻠﻰ ﺍﻟﻨﻘﺎﻁ
ﺍﻵﺗﻴﺔ:
ﺍﳊﺒﺸﻲ؟.
-3ﺇﱃ ﺃﻯ ﻣﺪﻯ ﻳﺘﻌﺪﺩ ﻭﺟﻮﺩ ﺗﻠﻚ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﺒﺪﻳﻌﻴﺔ ﰱ ﺷﻌﺮ ﺍﳊﺒﻴﺐ ﻋﻠﻲ
ﳏﻤﺪ ﺍﳊﺒﺸﻲ.
ﻣﺸﻜﻼﺕ ﺍﻟﺒﺤﺚ .ﻭﻗﺪ ﺳﻠﻜﺖ ﰲ ﺍﻟﻜﺘﺎﺑﺔ ﻃﺮﻳﻘﺔ ﻣﻜﺘﺒﻴﺔ ،ﺃﻱ ﺃﻥ ﺃﺭﺟـﻊ ﺇﱃ
ﺗﻠﻚ ﺍﻟﻜﺘﺐ.
ﺟﺎﻛﺮﺗﺎ ،ﻭﻋﻨﻮﺍﻧﻪ:
13
ﻭﺧﻄﺘﻪ.
ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱐ :ﺗﺮﲨﺔ ﺣﻴﺎﺓ ﺍﳊﺒﻴﺐ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺍﳊﺒﺸﻲ ﺍﻟﱵ ﻳﺸﺘﻤﻞ ﻋﻠﻰ
ﺃﺷﻌﺎﺭﻩ.
ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ :ﺗﻘﺪﻡ ﻓﻴﻪ ﺍﻟﺒﺎﺣﺚ ﻧﻈﺮﻳﺔ ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ ﻭﻳﺸﺘﻤﻞ ﻋﻠﻲ ﻣﻔﻬﻮﻣـﻪ
ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ :ﻭﺟﻮﻩ ﺍﶈﺴﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ ﰲ ﺑﻌﺾ ﺩﻳﻮﺍﻥ ﺍﳉﺒﻴﺐ ﻋﻠﻲ ﺑـﻦ
ﻭﺍﶈﺴﻨﺎﺕ ﺍﳌﻌﻨﻮﻳﺔ.
ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱐ
ﺗﺮﲨﺔ ﺍﳊﺒﻴﺐ ﻋﻠﻰ ﺑﻦ ﳏﻤﺪ ﺍﳊﺒﺸﻲ
ﻭﻫﻮ ﺍﻟﺪﺍﻋﻲ ﺍﻟﻌﺎﺭﻑ ﺑﺎﷲ ﺍﳊﺒﻴﺐ ﻋﻠﻰ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﺴﲔ ﺑﻦ ﻋﺒﺪ ﺍﷲ
ﺑﻦ ﺷﻴﺦ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﺴﲔ ﺑﻦ ﺃﲪﺪ ﺍﺑﻦ ﳏﻤﺪ ﻋﻠﻮﻯ .ﻭﻟﺪ
ﺍﳊﺒﻴﺐ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﺴﲔ ﺍﳊﺒﺸﻲ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﰱ ﺃﺭﺑﻊ ﻭﻋﺸﺮﻳﻦ ﻣﻦ
5
ﺷﻮﺍﻝ ﺳﻨﺔ 1259ﻫـ ﲟﺪﻳﻨﺔ ﻗﺴﻢ ﻭﻫﻲ ﺍﺣﺪﻯ ﺍﳌﺪﻥ ﰱ ﺣﻀﺮﻣﻮﺕ.
ﻭﻗﺪ ﺭﻋﺘﻪ ﻭﺍﻟﺪﺗﻪ ﺍﻟﺸﺮﻳﻔﺔ ﻋﻠﻮﻳﺔ ﺑﻨﺖ ﺍﻟﺴﻴﺪ ﺣﺴﲔ ﺍﳉﻔﺮﻱ ﺣﲔ ﻫﺎﺟﺮ
ﻭﺍﻟﺪﻩ ﻭﻣﻌﻪ ﻣﻦ ﺃﻧﺒﺎﺋﻪ ﺍﻟﻜﺒﺎﺭ ﻋﺒﺪ ﺍﷲ ﻭﺃﲪﺪ ﻭﺣﺴﲔ ﻫﺠﺮﺓ ﺃﺑﺪﻳﺔ ﺇﱃ ﻣﻜﺔ
ﺍﳌﻜﺮﻣﺔ ﺳﻨﺔ 1266ﻫـ ﺇﻧﻘﻴﺎﺩﺍ ﻟﺮﻏﺒﺔ ﺷﻴﺦ ﻓﺘﺤﻪ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺴﻴﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ
ﺣﺴﲔ ﻃﺎﻫﺮ .ﺃﻣﺎ ﺃﺑﻮﻩ ﺇﳕﺎ ﻫﻮ ﺍﻹﻣﺎﻡ ﺍﻟﻔﺎﺿﻞ ﻭﺍﻟﻌﺎﱂ ﺍﻟﻌﺎﻣﻞ ﻭﺍﻟﻮﱄ ﺍﻟﺼﺎﱀ,
ﻓﻠﻢ ﻳﻜﻒ ﺟﻬﺪﻩ ﻣﺪﺓ ﺣﻴﺎﺗﻪ ﰱ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ,ﻭﻟﻪ ﺍﻟﻘﺒﻮﻝ ﺍﻟﺘﺎﻡ
5ﳏﻤﺪ ﺑﺎﻗﺮ ﺍﳊﺒﺸﻰ ،ﺗﺮﲨﺔ ﲰﻂ ﺍﻟﺪﺭﺭ ﰱ ﺃﺧﺒﺎﺭ ﻣﻮﻟﺪ ﺧﲑ ﺍﻟﺒﺸﺮ ﻭﻣﺎﻟﻪ ﻣﻦ ﺃﺧﻼﻕ ﻭﺃﻭﺻﺎﻑ ﻭ ﺳﲑ،
)ﺳﻮﻟﻮ :ﺣﺒﻴﺐ ﺃﻧﻴﺲ ﺑﻦ ﻋﻠﻮﻯ ﺑﻦ ﻋﻠﻲ ﺍﳊﺒﺸﻲ1413،ﻩ – 1992ﻡ( ،ﺹ .V
16
ﻭﺇﻧﺪﻭﻧﺴﻴﺎ ﻭﻏﲑﻫﺎ.
ﻭﻛﺎﻥ ﺍﳊﺒﻴﺐ ﻋﻠﻰ ﺍﳊﺒﺸﻲ ﻧﺸﺄ ﻋﻠﻰ ﺍﻟﻘﺪﻡ ﺍﶈﻤﻮﺩﺓ ﻭﺍﳊﺎﻝ ﺍﻷﰎ ﻻﺋﺤﺔ
ﻋﻠﻰ ﺃﺳﺎﺭﻳﺮ ﻭﺟﻬﻪ .ﻭﻧﺒﻊ ﻗﺒﻞ ﺃﻭﺍﻧﻪ ﰱ ﺳﺎﺋﺮ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺒﺎﻃﻨﺔ ﻭﺍﻟﻈﺎﻫﺮﺓ .ﻭﺃﻗﺮﻩ
ﺑﺎﻟﺘﺬﻛﲑ ﻭﺍﻹﻣﻼﺀ ﺑﻨﺸﺮﻩ ﺍﻟﺪﻋﻮﺓ ﺃﺣﺴﻦ ﻗﻴﺎﻡ ﻭﺃﺣﻴﺎﺀ ﻣﺎ ﺍﻧﺪﺭﺱ ﻣﻨﻬﺎ ﰱ ﻛﻞ
ﻣﻜﺎﻥ ﻓﺤﺪﻯ ﺍﻟﻄﻠﺒﺔ ﻭﺭﺑﺎﻫﻢ ﻭﺍﺾ ﳘﻬﻢ ﻭﺭﻗﺎﻫﻢ ﻭﻋﲎ ﻭﺣﱴ ﺑﺄﻣﺮ ﻣﻌﺎﺷﻬﻢ
6
ﻭﻣﺄﻭﺍﻫﻢ.
ﻇﻬﻮﺭﻩ ﻭﻗﺪ ﲤﻴﺰ ﺑﻨﺸﺮﻩ ﻋﻠﻢ ﺍﻟﻨﺤﻮ .ﰒ ﺍﺳﺲ ﺎ ﺍﻟﺮﺑﺎﻁ ﻣﻼﺻﻘﺎ ﳌﺴﺠﺪﻩ
ﻭﻗﺪ ﺗﻮﰲ ﺑﺴﻴﻮﻭﻥ ﰱ 20ﻣﻦ ﺭﺑﻴﻊ ﺍﻷﺧﺮ ﻳﻮﻡ ﺍﻷﺣﺪ ﺳﻨﺔ 1333ﻫـ
ﺇﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻌﻠﻮﻳﺔ ﻧﺴﺒﺔ ﺇﱃ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﷲ
ﺑﻦ ﻋﻴﺴﻰ ﻭﻫﻮ ﺃﻭﻝ ﻣﻦ ﲰﻲ ﻋﻠﻮﻳﺎ .ﻭﺑﺎﳌﻨﺎﺳﺒﺔ ﻓﺈﻥ ﻟﻘﺐ ﻋﻠﻮﻱ ﻛﺎﻥ ﻳﻄﻠﻖ ﰱ
ﺍﻟﻘﺮﻭﻥ ﺍﻷﻭﱃ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﺍﻧﺘﺴﺐ ﻟﻺﻣﺎﻡ ﻋﻠﻰ ﺍﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻛﺮﻡ ﺍﷲ ﻭﺟﻬﻪ.
ﰒ ﺻﺎﺭ ﺍﻹﺳﻢ ﺧﺎﺻﺎ ﺑﺬﺭﻳﺔ ﺍﻹﻣﺎﻣﲔ ﺍﳊﺴﻦ ﻭﺍﳊﺴﲔ .ﰒ ﻣﻊ ﻣﺮﻭﺭ ﺍﻟﻘﺮﻭﻥ
ﺍﳌﻬﺎﺟﺮ .ﻭﺑﻘﻴﺖ ﺫﺭﻳﺔ ﺍﻹﻣﺎﻡ ﻋﻠﻮﻯ ﻭﲰﻮﺍ ﺑﺎﲰﻪ ,ﻓﻌﺮﻓﻮﺍ ﺑﺎﻟﺴﺎﺩﺓ ﺍﻟﻌﻠﻮﻳﲔ ﺃﻭ
ﺑﻦ ﳏﻤﺪ ﺃﺻﻐﺮ ﺑﻦ ﻋﻠﻮﻱ ﺑﻦ ﺃﺑﻮ ﺑﻜﺮ ﺍﳊﺒﺸﻲ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺃﺳﺪ
ﺍﳌﻬﺎﺟﺮ ﺃﲪﺪ ﺑﻦ ﻋﻴﺴﻰ ﺑﻦ ﳏﻤﺪ ﻧﺎﻗﺐ ﺑﻦ ﻋﻠﻲ ﺍﻟﻌﺮﻳﺺ ﺑﻦ ﺟﻌﻔﺮ ﺍﻟﺼﺎﺩﻕ ﺑﻦ
ﳏﻤﺪ ﺍﻟﺒﺎﻗﻲ ﺑﻦ ﻋﻠﻰ ﺯﻳﻦ ﺍﻟﻌﺎﻳﻦ ﺑﻦ ﺣﺴﲔ ﺑﻦ ﻋﻠﻰ ﻭﻓﺎﻃﻤﺔ ﺑﻨﺖ ﳏﻤﺪ ﺻﻠﻰ
8
ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ.
ﻳﺮﺗﺒﻄﻮﻥ ﺑﺎﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺃﺷﺪ ﺍﻟﺘﻌﻠﻘﺎﺕ ﻣﻊ ﺃﻢ ﺃﻫﻞ ﺍﻟﺒﻴﺖ.
ﻓﻴﻜﻮﻥ ﻟﻠﻨﺎﺱ ﻋﺎﻣﺔ ﺃﻥ ﳛﺒﻮﻢ ﻛﻤﺎ ﳛﺒﻮﻥ ﺍﻟﺮﺳﻮﻝ .ﻓﻠﻬﻢ ﺷﺮﻑ ﻧﱯ ﻭﻧﺴﺐ
.
8ﻧﻮﻓﺎﻝ ﳏﻤﺪ ﺍﻟﻌﻴﺪﺭﻭﺱ ,ﻣﻨﺎﻗﺐ ﺍﳊﺒﻴﺐ ﻋﻠﻰ ﳏﻤﺪ ﺍﳊﺒﺸﻲ )ﺳﻮﻟﻮ :ﻓﻮﺗﺮﺍ ﺭﺍ ﺭﻳﺎﺽ 2000ﻡ(,
ﻁ,1ﺹ.23
19
ﻭﻣﻦ ﻫﺬﺍ ﻧﺮﻯ ﺃﻥ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻰ ﻗﺪ ﻭﺿﻊ ﺍﶈﺒﺔ ﻷﻫﻞ ﺍﻟﺒﻴﺖ ﺃﻱ ﳌﻦ
ﻳﻨﺘﺴﺒﻮﻥ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﶈﺒﺔ ﻟﺮﺳﻮﻝ ﺍﷲ ﰱ ﺩﺭﺟﺔ ﻭﺍﺣﺪﺓ ,ﺇﺫ
ﺑﻴﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳍﻢ ﺍﻟﻔﻀﻴﻠﺔ ﻭﺍﻟﻜﺮﺍﻣﺔ ,ﻟﺬﺍ ﻟﻠﻨﺎﺱ ﻟﺰﻭﻡ ﺃﺧﺬ ﺍﳌﻌﺎﺭﻑ
9ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺍﻟﺸﺎﻓﻌﻰ ,ﺩﻳﻮﺍﻥ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻰ) .ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ :ﺩﺍﺭ ﺍﻟﻔﻜﺮ,
1988ﻡ(ﺹ.101
10ﻧﻔﺲ ﺍﳌﺮﺟﻊ .ﺹ.101
20
ﻭﺍﻟﻌﻠﻮﻡ ﻭﺍﳌﺴﺎﺋﻞ ﺍﻟﺪﻳﻨﻴﺔ ﻣﻨﻬﻢ ,ﻭﺿﺮﻭﺭﺓ ﺍﻟﺘﻤﺴﻚ ﻢ ﻛﺎﻟﺘﻤﺴﻚ ﺑﻜﺘﺎﺏ ﺍﳌﺒﲔ
ﺍﻟﻀﻼﻝ ﻭﺍﳍﻼﻙ ,ﻛﻤﺎ ﺟﺎﺀ ﰱ ﺍﻟﻨﺺ ﺍﻟﺮﺳﻮﱃ :ﻋﻦ ﺃﰊ ﺫﺭ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ﺃﻧﻪ
ﻗﺎﻝ :ﻭﻫﻮ ﺃﺧﺬ ﺑﺒﺎﺏ ﺍﻟﻜﻌﺒﺔ :ﲰﻌﺖ ﺍﻟﻨﱯ ﺃﻧﻪ ﻗﺎﻝ :ﺍﻻ ﺃﻥ ﻣﺜﻞ ﺃﻫﻞ ﺑﻴﱴ ﻓﻴﻜﻢ
11
ﻣﺜﻞ ﺳﻔﻴﻨﺔ ﻧﻮﺡ ﻣﻦ ﺭﻛﺒﻬﺎ ﳒﻰ ﻭﻣﻦ ﲣﻠﻒ ﻋﻨﻬﺎ ﻏﺮﻕ.
ﺝ .ﻣﺆﻟﻔﺎﺗﻪ
ﻭﻣﻦ ﺃﺷﻬﺮ ﺗﺄﻟﻴﻔﻪ ﺃﻥ ﻟﻪ ﻗﺼﺔ ﺍﳌﻮﻟﺪ ﺍﻟﱴ ﺷﻬﺮﺎ ﻣﻸﺕ ﺍﻷﻓﺎﻕ ﺍﳌﺴﻤﺎﺓ :ﲰﻂ
ﺍﻟﺪﺭﺭ ﰱ ﺃﺧﺒﺎﺭ ﻣﻮﻟﺪ ﺳﻴﺪ ﺍﻟﺒﺸﺮ ﻭ ﺍﻟﺪﻳﻮﺍﻥ ﺍﳊﺒﻴﺐ ﻋﻠﻰ ﺑﻦ ﳏﻤﺪ ﺍﳊﺒﺸﻲ .ﻭﻟﻪ
11ﳏﻤﺪ ﻛﺎﻇﻢ ﳏﻤﺪ ﺟﻮﺍﺩ ,ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﺍﻟﻔﻴﺎﺩﺓ ﺍﻟﺮﺑﺎﻧﻴﺔ) ,ﺑﲑﻭﺕ :ﺩﺍﺭ ﺍﻟﺒﻴﺎﻥ ﺍﻟﻌﺮﰊ1996,ﻡ(,
ﺹ.306
21
ﺑﻌﺾ ﺃﺷﻌﺎﺭﻩ
ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ
.١ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ
ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ ﻓﺮﻉ ﻣﻦ ﻋﻠﻮﻡ ﺍﻟﺒﻼﻏﺔ .ﻗﺒﻞ ﺃﻥ ﻧﺒﺤﺚ ﰱ ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ ﳛﺴﻦ
ﻭﺍﺻﻄﻼﺣﺎ 12
ﺍﻟﺒﻼﻏﺔ ﻟﻐﺔ ﺍﻟﻮﺻﻮﻝ ﻭﺍﻻﻧﺘﻬﺎﺀ ﻛﻘﻮﻝ ﺑﻠﻎ ﻓﻼﻥ ﻣﺮﺍﺩﻩ.
ﺗﺄﺩﻳﺔ ﺍﳌﻌﲎ ﺍﳉﻠﻴﻞ ﻭﺍﺿﺤﺎ ﺑﻌﺒﺎﺭﺓ ﺻﺤﻴﺤﺔ ﻓﺼﻴﺤﺔ ﳍﺎ ﰱ ﺍﻟﻨﻔﺲ ﺃﺛﺮ ﺧﻼﺏ ﻣﻊ
13
ﻣﻼﺋﻤﺔﻛﻞ ﻛﻼﻡ ﻟﻠﻤﻮﻃﻦ ﺍﻟﺬﻯ ﻳﻘﺎﻝ ﻓﻴﻪ ﻭﺍﻷﺷﺨﺎﺹ ﺍﻟﺬﻯ ﳜﺎﻃﺒﻮﻥ.
ﻭﰱ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻓﻘﺪ ﻭﺭﺩﺕ ﻛﻠﻤﺔ ﺍﻟﺒﺪﻳﻊ ﲟﻌﲎ ﲨﺎﻝ ﺍﳌﻨﺸﺄ ﻭﺣﺴﻦ
ﺍﻟﺒﺪﺀ ﻋﻠﻰ ﻏﲑ ﻣﺜﺎﻝ ،ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ "ﺑﺪﻳﻊ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﺃﱏ ﻳﻜﻮﻥ ﻟﻪ ﻭﻟﺪ
ﻭﱂ ﺗﻜﻦ ﻟﻪ ﺻﺎﺣﺒﺔ ﻭﺧﻠﻖ ﻛﻞ ﺷﻴﺊ ﻭﻫﻮ ﺑﻜﻞ ﺷﻴﺊ ﻋﻠﻴﻢ" )ﺍﻷﻧﻌﺎﻡ(101:6:
ﻭﻗﻮﻟﻪ ﺃﻳﻀﺎ "ﺑﺪﻳﻊ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﺇﺫﺍ ﻗﻀﻰ ﺃﻣﺮﺍ ﻓﺈﳕﺎ ﻳﻘﻮﻝ ﻟﻪ ﻛﻦ
ﻓﻴﻜﻮﻥ" )ﺍﻟﺒﻘﺮﺓ.(117:2:
ﻭﺃﻣﺎ ﺍﳊﺪﻳﺚ ﻓﻘﺪ ﻭﺭﺩﺕ ﻛﻠﻤﺔ ﺍﻟﺒﺪﻳﻊ ﲟﻌﲎ ﺍﻟﻄﻴﺐ ﻭﺍﳉﺪﻳﺪ ,ﻛﻘﻮﻟﻪ
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰱ ﻭﺻﻒ ﺍﻟﺘﻬﺎﻣﺔ" :ﺇﻥ ﺎﻣﺔ ﻛﺒﺪﻳﻊ ﺍﻟﻌﺴﻞ ﺣﻠﻮ ﺃﻭﻟﻪ
ﻭﺣﻠﻮ ﺁﺧﺮﻩ" .ﻭﺍﻟﺒﺪﻳﻊ :ﺍﻟﺰﻕ ﺍﳉﺪﻳﺪ ,ﺷﺒﻪ ﺑﻪ ﺎﻣﺔ ﻟﻄﻴﺐ ﻫﻮﺍﺋﻬﺎ ,ﻭﺃﻧﻪ ﻻ
14
ﻳﺘﻐﲑﺭ ,ﻛﻤﺎ ﺍﻟﻌﺴﻞ ﻻ ﻳﺘﻐﲑ.
ﺑﺘﻮﻓﻴﺔ ﺧﻮﺍﺹ ﺍﻟﺘﺮﺍﻛﻴﺐ ﺣﻘﻬﺎ ﻭﺇﻳﺮﺍﺩ ﺃﻧﻮﺍﻉ ﺍﻟﺘﺸﺒﻴﻪ ﻭﺍﺎﺯ ﻭﺍﻟﻜﻨﺎﻳﺔ ﻋﻠﻰ
15
ﻭﺟﻬﻬﺎ.
ﻭﻋﻨﺎﺻﺮ ﺍﻟﺒﻼﻏﺔ ﺇﺫﺍ ﻟﻔﻆ ﻭﻣﻌﲎ ﻭﺗﺄﻟﻴﻒ ﻟﻸﻟﻔﺎﻅ ﳝﻨﺤﻬﺎ ﻗﻮﺓ ﻭﺗﺄﺛﲑﺍ
14ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﻻﺷﲔ ،ﺍﻟﺒﺪﻳﻊ ﰱ ﺿﻮﺀ ﺃﺳﺎﻟﻴﺐ ﺍﻟﻘﺮﺁﻥ) ،ﺍﻟﻘﺎﻫﺮﺓ :ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ,(1979 ،
ﻁ،1ﺹ.5
ﳏﻤﺪ ﺟﺎﺑﺮ ﻗﻴﺎﺽ ،ﺍﻟﺒﻼﻏﺔ ﻭﺍﻟﻔﺼﺎﺣﺔ ﻭﺍﺻﻄﻼﺣﺎ) ،ﺟﺪﺓ :ﺩﺍﺭ ﺍﳌﻨﺎﺭﺓ١٤٤٠ ,ﻩ١٩٨٩/ﻡ( ﻁ1 15
ﺹ .53
52
ﻭﺇﻥ ﻋﻠﻢ ﺍﻟﺒﻼﻏﺔ ﻳﻨﻘﺴﻢ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ ﻭﻫﻲ ﻋﻠﻢ ﺍﳌﻌﺎﱏ ﻭﺍﻟﺒﻴﺎﻥ ﻭﻋﻠﻢ
ﺍﻟﺒﺪﻳﻊ .ﻭﺧﺼﺺ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻢ ﰱ ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ ,ﻭﻫﻮ ﻟﻐﺔ ﺍﳌﺨﺘﺮﻉ ﺍﳌﻮﺟﺪ
17
ﻋﻠﻰ ﻏﲑﻣﺜﺎﻝ ﺳﺎﺑﻖ.
ﻭﰱ ﻛﺘﺎﺏ ﻓﻨﻮﻥ ﺍﻟﺒﻼﻏﺔ ﺑﺪﻳﻊ ﺍﻟﻠﻐﺔ :ﺑﺪﻉ ﺍﻟﺸﺊ ﺑﺒﺪﻋﻪ ﺑﺪﻋﺎ ﻭﺍﺑﺘﺪﻋﻪ 18.ﻭﻋﻠﻢ
ﺍﻟﺒﺪﻳﻊ ﻋﻠﻢ ﻳﻌﺮﻑ ﻣﻨﻪ ﻭﺟﻮﻩ ﺍﻟﻨﻄﻖ ﻭﺍﻟﻜﻼﻡ .ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﴿ﺑﺪﻳﻊ ﺍﻟﺴﻤﺎﻭﺍﺕ
ﻭﺍﹾﻷَﺭﺽﹺ ﻭﺇﹺﺫﹶﺍ ﻗﹶﻀﻰ ﺃﹶﻣﺮﺍ ﻓﹶﺈﹺﻧﻤﺎ ﻳﻘﹸﻮﻝﹸ ﻟﹶﻪ ﻛﹸﻦ ﻓﹶﻴﻜﹸﻮﻥﹶ ﴾ )ﺍﻟﺒﻘﺮﺓ (117 :ﻭﻗﺎﻝ
ﺗﻌﺎﱃ ﴿ ﺑﺪﻳﻊ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﹾﻷَﺭﺽﹺ ﺃﹶﻧﻰ ﻳﻜﹸﻮﻥﹸ ﻟﹶﻪ ﻭﻟﹶﺪ ﻭﱂﹶ ْﺗﻜﹸﻦ ﻟﹶﻪ ﺻﺎﺣﺒﺔﹲ
ﻭﺧﻠﹶﻖ ﻛﹸﻞﱠ ﺷﻴﺊ ﻭﻫﻮ ﺑﹺﻜﹸﻞﱢ ﺷﻴﺊ ﻋﻠﻴﻢ) ﴾ ﺍﻷﻧﻌﺎﻡ .(101 :
ﻭﺍﻟﺒﺪﻳﻊ ﺍﺻﻄﻼﺣﺎ ﻋﻠﻢ ﻳﻌﺮﻑ ﺑﻪ ﺍﻟﻮﺟﻮﻩ ﻭﺍﳌﺰﺍﻳﺎ ﺍﻟﱴ ﺗﺰﻳﺪ ﺍﻟﻜﻼﻡ ﺣﺴﻨﺎ
16ﻋﻠﻰ ﺍﳉﺎﺭﻡ ﻭﺍﳌﺼﻄﻔﻰ ﺃﻣﲔ ،ﺍﻟﺒﻼﻏﺔ ﺍﻟﻮﺍﺿﺤﺔ )ﺍﻟﻘﺎﻫﺮﺓ :ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ 1977ﻡ( ﺹ.90
ﺃﲪﺪ ﺍﳍﺎﴰﻰ ،ﺟﻮﺍﻫﺮ ﺍﻟﺒﻼﻏﺔ ،ﺹ .308 17
ﺃﲪﺪ ﻣﻄﻠﻮﺏ ،ﺍﻟﻔﻨﻮﻥ ﺍﻟﺒﻼﻏﺔ ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺒﺪﻳﻊ )ﺩﻡ ،ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻴﺔ1975 ،ﻡ( ﺹ.195 18
ﺍﻟﺮﲪﻦ ﺍﻷﺧﻀﺮﻯ ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ ﻫﻮ﴿ ﻋﻠﻢ ﺑﻪ ﻭﺟﻮﻩ ﲢﺴﲔ ﺍﻟﻜﻼﻡ #ﺗﻌﺮﻑ
ﺑﻌﺪ ﺭﻋﻰ ﺳﺎﺑﻖ ﺍﳌﺮﺍﻡ ﴾ 20.ﻭﰱ ﻛﺘﺎﺏ ﺁﺧﺮ ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ ﻫﻮ ﻋﻠﻢ ﻳﻌﺮﻑ ﺑﻪ
21
ﻭﺟﻮﻩ ﲢﺴﲔ ﺍﻟﻜﻼﻡ ﺑﻌﺪ ﺭﻋﺎﻳﺔ ﻟﻄﺒﻴﻖ ﻋﻠﻰ ﻣﻘﺘﻀﻰ ﺍﳊﺎﻝ ﻭﻭﺿﻮﺡ ﺍﻟﺪﻻﻟﺔ.
ﻭﰱ ﻛﺘﺎﺏ ﺁﺧﺮ ﺃﻳﻀﺎ ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ ﻫﻮ ﻋﻠﻢ ﺑﻪ ﺗﻌﺮﻑ ﻭﺟﻮﻩ ﲢﺴﲔ ﺍﻟﻜﻼﻡ
ﻭﺍﳌﺰﺍﻳﺎ ﺍﻟﱴ ﺗﻜﺴﺐ ﺍﻟﻜﻼﻡ ﺣﺴﻨﺎ ﻭﻗﺒﻮﻻ ﺑﻌﺪ ﺍﻥ ﻳﻄﺎﺑﻖ ﻣﻘﺘﻀﻰ ﺍﳊﺎﻝ ﻣﻊ
22
ﻭﺿﻮﺡ ﺩﻻﻟﺘﻪ ﻋﻠﻰ ﻣﺎ ﻋﺮﻓﺖ ﻣﻦ ﺍﻟﻔﻦ ﺍﻟﺒﻴﺎﻥ ﻭﺍﳌﻌﺎﱏ.
.2ﻧﺸﺄﺗﻪ
ﻛﺎﻧﺖ ﺍﻷﻟﻮﺍﻥ ﺍﻟﺒﺪﻳﻌﻴﺔ ﺟﺎﺀﺕ ﰱ ﺍﻟﺸﻌﺮ ﺍﻟﻘﺪﱘ ﻭﺍﻟﻨﺜﺮ ﻋﻔﻮ ﺍﳋﺎﻃﺮ ﻭﺩﻭﻥ
ﺃﲪﺪ ﺍﻟﺪﻣﻨﻬﻮﺭﻯ ،ﺣﻠﻴﺔ ﺍﻟﻠﺐ ﺍﳌﺼﻮﻥ ﻋﻠﻰ ﻣﱳ ﺍﳉﻮﻫﺮ ﺍﳌﻜﻨﻮﻥ )ﲰﺎﺭﺍﻧﺞ :ﻃﻪ ﻓﻮﺗﺮﺍ ،ﺩﺕ( 20
ﺹ.163
ﻋﺒﺪ ﺍﳌﻘﺘﺎﻝ ﺍﻟﺼﻌﺪﻯ ،ﺑﻐﻴﺔ ﺍﻻﻳﻀﺎﺡ )ﺩﻡ ,ﺩﻥ ،ﺩﺕ( ﺝ 4ﺹ.19 21
22ﳏﻤﺪ ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺑﻦ ﺳﻔﻴﺎﻥ ﺍﻟﺒﻨﺘﲎ ،ﻓﺘﺢ ﺍﳌﺒﺪﻯ ﰱ ﺑﻴﺎﻥ ﺍﳌﺒﺎﺩﻯ) ,ﺟﺎﻛﺮﺗﺎ :ﻣﻌﻬﺪ ﺍﻟﻌﺎﱃ ﺍﻷﺭﺑﻌﲔ
ﺍﻟﻌﺸﲑﺓ ﺍﻟﺸﺎﻓﻌﻴﺔ ،( ٢٠٠١ﺹ .١٧
54
ﺍﳋﻄﺒﺎﺀ ﺍﻟﺸﻌﺮﺍﺀ ﳑﻦ ﻛﺎﻥ ﳚﻤﻊ ﺍﳋﻄﺎﺑﺔ ﻭﺍﻟﺸﻌﺮ ﺍﳉﻴﺪ ,ﻭﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﻔﺎﺧﺮﺓ ,ﻣﻊ
ﻳﻘﻮﻝ ﲨﻴﻊ ﻣﻦ ﺗﺘﻜﻠﻒ ﻣﺜﻞ ﺫﻟﻚ ﻣﻦ ﺍﳌﻮﻟﺪﻳﻦ .ﻛﻤﻨﺼﻮﺭ ﺍﻟﻨﻤﺮﻯ ﻭﻣﺴﻠﻢ ﺑﻦ
ﺍﻟﻮﺍﻟﻴﺪ ﺍﻷﻧﺼﺎﺭﻯ ﻭﺃﺷﺒﺎﻫﻬﻤﺎ ,ﻭﻛﺎﻥ ﺍﻟﻌﺘﺎﰉ ﳛﺘﺬﻱ ﺣﺬﻭ ﺑﺸﺎﺭ ﰱ ﺍﻟﺒﺪﻳﻊ ﻭﱂ
ﻳﻜﻦ ﰱ ﺍﳌﻮﻟﺪﻳﻦ ﺃﺻﻮﺏ ﺑﺪﻳﻌﺎ ﻣﻦ ﺑﺸﺎﺭ ﻭﺑﻦ ﻫﺮﻣﺔ .ﻭﻣﺎ ﻳﻔﻴﺪ ﺃﻥ ﺍﻟﺒﺪﻳﻊ ﻧﺸﺄ
24
ﰱ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰉ ﻣﻦ ﺍﻟﺘﻔﻜﲑ ﻭﺍﻬﻮﺩ ﺍﳌﺸﺘﺮﻙ ﺑﲔ ﺍﻟﻌﺮﺏ ﻭﺍﻟﻔﺮﺱ.
ﺍﻟﱴ ﺗﺪﺧﻞ ﺍﻵﻥ ﺿﻤﻦ ﻋﻠﻮﻡ ﺍﻟﺒﻼﻏﺔ ﺍﻟﺜﻼﺛﺔ 25.ﻭﻗﺴﻢ ﺍﻟﻜﺘﺎﺏ ﺇﱃ ﻗﺴﻤﲔ :
ﺍﺧﺘﺺ ﺃﺣﺪﳘﺎ ﺑﺎﺳﻢ "ﺍﻟﺒﺪﻳﻊ" ﻭﺍﺧﺘﺺ ﺍﻟﺜﺎﱏ ﺑﺎﺳﻢ ﳏﺎﺳﻦ ﺍﻟﺸﻌﺮ ﺃﻭ ﺍﻟﻜﻼﻡ.
ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻣﺎﺗﻘﺪﻣﻬﺎ ﻭﺍﳌﺬﻫﺐ ﺍﻟﻜﻼﻣﻰ ,ﰒ ﺫﻛﺮ ﺑﻌﺾ ﳏﺎﺳﻦ ﺍﻟﻜﻼﻡ ,ﻭﻋﺪ
ﻣﻨﻬﺎ ﺛﻼﺛﺔ ﻋﺸﺮ ﻧﻮﻋﺎ ﺍﻻﻟﺘﻔﺎﺕ ,ﻭﺍﻻﻋﺘﺮﺍﺽ ﻭﺍﻟﺮﺟﻮﻉ ﻭﺣﺴﻦ ﺍﳋﺮﻭﺝ ﻭﺗﺄﻛﻴﺪ
ﺍﳌﺪﺡ ﳑﺎ ﻳﺸﺒﻪ ﺍﻟﺬﻡ ﻭﲡﺎﻫﻞ ﺍﻟﻌﺎﺭﻑ ﻭﺍﳍﺰﻝ ﻳﺮﺍﺩ ﺑﻪ ﺍﳉﺪ ﻭﺣﺴﻦ ﺍﻟﺘﻀﻤﲔ
ﺍﻹﺑﺘﺪﺍﺀ 26.ﻭﺍﺑﺘﻜﺮ ﺃﺑﻮ ﻫﻼﻝ ﺍﻟﻌﺴﻜﺮﻯ ﻋﻠﻰ ﻣﺎ ﺳﺒﻖ ﺳﺘﺔ ﺃﻧﻮﺍﻉ ,ﻭﺃﻃﻠﻖ ﻛﻠﻤﺔ
ﻓﻘﺪ ﻇﻠﺖ ﻛﻠﻤﺔ "ﺍﻟﺒﺪﻳﻊ" ﻛﻠﻤﺔ ﻋﺎﻣﺔ ﺗﺘﺴﻊ ﻟﻜﻞ ﺃﻧﻮﺍﻉ ﻋﻠﻮﻡ ﺍﻟﺒﻼﻏﺔ
ﳛﺴﺐ ﻭﺿﻌﻬﺎ ﺍﻷﺧﲑ ﺍﳌﻌﺎﱏ ﻭﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺒﺪﻳﻊ .ﻭﻋﻨﺪ ﻋﻠﻤﺎﺀ ﺍﻟﺒﻼﻏﺔ ﻛﺎﺑﻦ ﺳﻨﺎﻥ
ﻭﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ ﺃﻃﻠﻖ ﺍﻟﺒﺪﻳﻊ ﻋﻠﻰ ﺍﻟﺘﺸﺒﻴﻪ ﻭﺍﻟﺘﻤﺜﻴﻞ ﻭﺍﻹﺳﺘﻌﺎﺭﺓ ﻭﺍﻟﺘﻄﺒﻴﻖ ,ﻭﻫﻜﺬﺍ
ﻻﺗﺰﺍﻝ ﻛﻠﻤﺔ ﺍﻟﺒﺪﻳﻊ ﺗﻄﻠﻖ ﺇﻃﻼﻗﺎ ﻋﺎﻣﺎ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻧﻮﺍﻉ ﺍﳌﺸﺘﺮﻛﺔ ﻣﻦ ﻋﻠﻮﻡ
28
ﺍﻟﺒﻼﻏﺔ ﰱ ﻭﺿﻌﻬﺎ ﺍﻷﺧﲑ.
ﻭﻛﺎﻥ ﺍﻟﺴﻜﺎﻛﻰ ﺃﻭﻝ ﻣﻦ ﺃﻃﻠﻖ ﻋﻠﻢ ﺍﳌﻌﺎﱏ ﻋﻠﻢ ﺍﳌﺒﺎﺣﺚ ﺍﻟﱴ ﲝﺜﻬﺎ ﻓﻴﻪ,
ﻭﺃﻭﻝ ﺣﻜﺎﻡ ﻋﻠﻰ ﻋﻠﻢ ﺍﻟﺒﻴﺎﻥ ﺑﺄﻧﻪ ﻣﺘﺰﻟﺔ ﻣﻦ ﻋﻠﻢ ﺍﳌﻌﺎﱏ ﻣﺘﻨﺰﻝ ﺍﳌﺮﻛﺐ ﻣﻦ
ﺍﳌﻔﺮﺩ ,ﻛﻤﺎ ﺃﻧﻪ ﺃﻭﻝ ﻣﻦ ﻓﺮﻕ ﻫﺬﻳﻦ ﺍﻟﻌﻠﻤﲔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻣﻦ ﺍﻟﻀﺒﻂ
ﲟﺮﺟﻌﻴﻬﺎ ,ﻭﺃﻥ ﺍﻟﻔﺼﺎﺣﺔ ﺑﻨﻮﻋﻴﻬﺎ ,ﳑﺎ ﻳﻜﺴﻮﺍ ﺍﻟﻜﻼﻡ ﺣﻠﺔ ﺍﻟﺘﺰﻳﲔ ,ﻭﻳﺮﻗﻴﻪ ﺃﻋﻠﻰ
ﺍﻟﻜﻼﻡ ,ﻓﻼ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺸﲑ ﺇﱃ ﺍﻷﻋﺮﺍﻑ ﻣﻨﻬﺎ ,ﻭﻫﻲ ﻗﺴﻤﺎﻥ ,ﻗﺴﻢ ﻳﺮﺟﻊ ﺇﱃ
29
ﺍﳌﻌﲎ ,ﻭﻓﺴﻢ ﻳﺮﺟﻊ ﺇﱃ ﺍﻟﻠﻔﻆ".
ﻛﺘﺎﺑﻪ "ﺍﳌﺼﺒﺎﺡ" ,ﻭﺑﺬﻟﻚ ﻫﻴﺄ ﻷﻥ ﺗﺼﺒﺢ ﺍﻟﺒﻼﻏﺔ ﻣﺘﻀﻤﻨﺔ ﺛﻼﺛﺔ ﻋﻠﻮﻡ 30.ﻭﺟﺎﺀ
28ﻧﻔﺲ ﺍﳌﺮﺟﻊ,،ﺹ.12
29ﻧﻔﺲ ﺍﳌﺮﺟﻊ ،ﺹ.12
30ﻧﻔﺲ ﺍﳌﺮﺟﻊ ،ﺹ .13
57
ﺍﳋﻄﻴﺐ ﺍﻟﻘﺰﻭﻳﲎ ﻳﻘﻮﻝ ﻫﻮ ﻋﻠﻢ ﻳﻌﺮﻑ ﺑﻪ ﻭﺟﻮﻩ ﲢﺴﲔ ﺍﻟﻜﻼﻡ ﺑﻌﺪ ﺭﻋﺎﻳﺔ
.3ﻣﺒﺎﺣﺜﻪ
ﺇﻥ ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺍﶈﺴﻨﺎﺕ ﺍﳌﻌﻨﻮﻳﺔ ﻭﻫﻲ ﻣﺎ ﻛﺎﻥ ﺍﻟﺘﺤﺴﲔ ﺎ
32
ﺭﺍﺟﻌﺎ ﺇﱃ ﺍﳌﻌﲎ ﺃﻭﻻ ﻭﺑﺎﻟﺬﺍﺕ ,ﻭﺍﻥ ﺣﺴﻨﺖ ﺍﻟﻠﻔﻆ ﺗﺒﻌﺎ.
ﺃﻭﻻ :ﺍﳉﻨﺎﺱ
ﻧﻮﻋﲔ ﻣﻨﻬﺎ:
ﺃ .ﺍﳉﻨﺎﺱ ﺍﻟﺘﺎﻡ ﻭﻫﻮ ﺍﺗﻔﻘﺖ ﻓﻴﻪ ﺍﻟﻠﻔﻈﺎﻥ ﰱ ﺃﺭﺑﻌﺔ ﺃﻣﻮﺭ ﻫﻲ ﻧﻮﻉ
34
ﺍﳊﺮﻭﻑ ﻭﻋﺪﺩﻫﺎ ﻭﺃﺷﻜﺎﳍﺎ ﻭﺗﺮﺗﻴﺒﻬﺎ.
.1ﺍﻟﺘﺎﻡ ﺍﳌﻤﺎﺛﻞ ﻓﻬﻮ ﻣﺎﻛﺎﻧﺖ ﺍﻟﻜﻠﻤﺘﺎﻥ ﻓﻴﻪ ﻣﻦ ﻭﺍﺣﺪ ﺍﲰﲔ ﺃﻭ ﻓﻌﻠﲔ ﺃﻭ
35
ﺣﺮﻓﲔ.
ﻣﺜﻞ :ﺍﻹﲰﲔ
ﻭﻳﻮﻡ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ﻳﻘﺴﻢ ﺍﺮﻣﻮﻥ ﻣﺎ ﻟﺒﺜﻮﺍ ﻏﲑ ﺳﺎﻋﺔ ﻛﺎﻧﻮﺍ ﻳﺆﻓﻜﻮﻥ )ﺍﻟﺮﻭﻡ
(55:
ﻣﺜﻞ :ﺍﻟﻔﻌﻠﲔ
ﳛﻴﺎ ﻟﺪﻯ ﳛﻲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻗﻮﻝ ﺍﺑﻮ ﲤﺎﻡ :ﻣﺎﺕ ﻛﺮﻡ ﺍﻟﺰﻣﺎﻥ ﻓﺈﻧﻪ
ﻣﺜﻞ :ﺍﳊﺮﻓﲔ
34ﻋﺒﺪ ﺍﻟﻘﺪﻭﺱ ﺃﺑﻮ ﺻﺎﱀ ,ﺍﻟﺒﻼﻏﺔ ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ) ,ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ1412 ,ﻩ( 34
ﻁ2ﺹ.200
35ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻗﻠﻘﻴﻠﺔ ,ﺍﻟﺒﻼﻏﺔ ﺍﻻﺻﻄﻼﺣﻴﺔ) ,ﻣﺼﺮ :ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ1951 ,ﻡ( ﻁ3ﺹ.336
59
.2ﺍﻟﺘﺎﻡ ﺍﳌﺴﺘﻮﰱ ﻓﻬﻮ ﻣﺎﻛﺎﻧﺖ ﻛﻠﻤﺘﺎﻥ ﻣﻦ ﻧﻮﻋﲔ ﳐﺘﻠﻔﲔ ﺑﺄﻥ ﺗﻜﻮﻥ ﺇﺣﺪﺍﳘﺎ
ﻟﻮ ﺯﺍﺭﺍﻧﺎ ﻃﻴﻒ ﺫﺍﺕ ﺍﳊﺎﻝ ﺃﺣﻴﺎﻧﺎ ﻭﳓﻦ ﰱ ﺣﻔﺮ ﺍﻷﺣﺪﺍﺙ ﺃﺣﻴﺎﻧﺎ.
ﺃ( ﺟﻨﺎﺱ ﳏﺮﻑ :ﻫﻮ ﺍﻥ ﺍﺧﺘﻠﻒ ﺍﻟﻠﻔﻈﺎﻥ ﰱ ﺍﳌﺮﻛﺔ ﻻ ﻏﲑ ,ﻛﻘﻮﳍﻢ "
ﺗﻌﺎﱃ :ﻭﺍﹾﻟﺘﻔﱠﺖ ﺍﻟﺴﺎﻕ ﺑﺎﻟﺴﺎﻕﹺ .ﺇﹺﻟﹶﻰ ﺭﺑﻚ ﻳﻮﻣﺌﺬ ﺍﹾﳌﹶﺴﺎﻕ) ﺍﻟﻘﻴﺎﻣﺔ (29 :
ﺛﺎﻧﻴﺎ :ﺍﻟﺴﺠﻊ
ﺍﻟﺘﻘﻀﻴﺔ ,ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻣﺎﹶ ﻟﹶﻜﹸﻢ ﻻﹶ ﺗﺮﺟﻮﻥﹶ ِﷲِ ﻭﻗﹶﺎﺭﺍ ﻭﻗﹶﺪ ﺧﻠﹶﻘﹶﻜﹸﻢ
ﺃﲪﺪ ﺍﻟﺪﻣﻨﻬﻮﺭﻯ ،ﺣﻠﻴﺔ ﺍﻟﻠﺐ ﺍﳌﺼﻮﻥ ﻋﻠﻰ ﻣﱳ ﺍﳉﻮﻫﺮ ﺍﳌﻜﻨﻮﻥ ،ﺹ.175 37
61
ﺏ .ﺍﳌﺘﻮﺍﺯﻯ :ﻭﻫﻮ ﻣﺎ ﺍﺗﻔﻘﺖ ﻓﻴﻪ ﺍﻟﻔﻘﺮﺗﺎﻥ ﰱ ﺍﻟﻮﺯﻥ ﻭﺍﻟﺘﻘﻔﻴﺔ ,ﳓﻮ ﻗﻮﻟﻪ
ﺛﺎﻟﺜﺎ :ﺍﻹﻗﺘﺒﺎﺱ
ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺃﻭ ﺍﳊﺪﻳﺚ ﻻ ﻋﻠﻰ ﺃﻧﻪ ﻣﻨﻪ 39.ﻭﳚﻮﺯ ﺃﻥ ﳛﺘﻔﻆ ﻓﻴﻪ ﺍﻟﺸﺎﻋﺮ ﺃﻭ
ﺍﻟﻨﺜﺮ ﲟﻌﲎ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱏ ﺃﻭ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻯ ﻛﻤﺎ ﳚﻮﺯ ﺃﻥ ﻳﻨﻘﻠﻪ ﺇﱃ ﻣﻌﲎ ﺁﺧﺮ.
ﻭﰱ ﲨﻴﻊ ﻫﺬﻩ ﺍﻷﺣﻮﺍﻝ ﳚﻮﺯ ﻟﻠﺸﺎﻋﺮ ﺃﻭ ﺍﻟﻨﺜﺮ ﺃﻥ ﻳﻐﲑ ﺍﻷﻟﻔﺎﻅ ﺍﳌﻘﺘﺒﺴﺔ ﺗﻐﻴﲑﺍ
ﻳﺴﲑﺍ 40.ﻓﺎﳌﺜﺎﻝ ﻣﻦ ﺍﻟﻨﺜﺮ ﻛﻘﻮﻝ ﻋﺒﺪ ﺍﳌﺆﻣﻦ ﺍﻷﺻﻔﻬﺎﱏ" :ﻻ ﺗﻐﺮﻧﻚ ﻣﻦ ﺍﻟﻈﻠﻤﺔ
ﻛﺜﺮﺓ ﺍﳊﻴﻮﺵ ﻭﺍﻷﻧﺼﺎﺭ ,ﺇﳕﺎ ﻧﺆﺧﺮﻫﻢ ﻟﻴﻮﻡ ﺗﺸﺨﺺ ﻓﻴﻪ ﺍﻷﺑﺼﺎﺭ" ﻣﺄﺧﻮﺫ ﻣﻦ
ﻗﻮﻝ ﺗﻌﺎﱃ﴿ :ﻭﻟﹶﻤﺎ ﺗﺤﺴﺒﻦ ﺍﷲَ ﻏﹶﺎﻓﻼﹰ ﻋﻤﺎ ﻳﻌﻤﻞﹸ ﺍﻟﻈﱠﺎﻟﻤﻮﻥﹶ ﺇﹺﻧﻤﺎ ﻳﺆﺧﺮﻫﻢ ﻟﻴﻮﻡﹺ
ﻓﻘﻮﻝ "ﺍﺧﻊ ﻧﻔﺴﻲ ﻋﻠﻰ ﺁﺛﺎﺭﻫﻢ" ﻣﺄﺧﻮﺫ ﻣﻦ ﻗﻮﻝ ﺗﻌﺎﱃ﴿ :ﻓﹶﻠﹶﻌﻠﱠﻚ ﺑﺎﺧﻊ
ﻧﻔﹾﺴﻚ ﻋﻠﹶﻰ ﺁﺛﹶﺎﺭﹺﻫﻢ ﺇﹺﻥﹾ ﻟﹶﻢ ﻳﺆﻣﻨﻮﺍ ﺑﹺﻬﺬﹶﺍ ﺍﹾﳊﹶﺪﻳﺚ ﺃﹶﺳﻔﹰﺎ﴾ )ﺍﳌﻬﻒ.(6 :
"ﻟﻜﻦ ﺇﻥ ﻛﻨﺖ ﺃﺯﻣﻌﺖ ﻋﻠﻰ ﻫﺠﺮﻧﺎ #ﻣﻦ ﻏﲑﻧﺎ ﺟﺮﻡ ﻓﺼﱪ ﲨﻴﻞ"
ﺑﹺﻮﺍﺩ ﻏﹶﻴﺮﹺ ﺫﻯ ﺯﺭﻉﹴ ﻋﻨﺪ ﺑﻴﺘﻚ ﺍﹾﳌﹸﺤﺮﻡﹺ ﺭﺑﻨﺎ ﻟﻴﻘﻴﻤﻮﺍ ﺍﻟﺼﻼﹶﺓﹶ ﻓﹶﺎﺟﻌﻞﹾ ﺃﹶﻓﹾﺌﺪﺓﹶ ﻣﻦ
ﻓﻘﺪ ﻛﲏ ﺑﻠﻔﻆ "ﻭﺍﺩ" ﻋﻦ ﺭﺟﻞ ﻻ ﻳﺮﺟﻮ ﻧﻔﻌﻪ ﻭﻻﺧﲑ ﻓﻴﻪ ﻭﻫﻮ ﰱ ﺍﻟﻘﺮﺁﻥ
ﻓﻘﻮﻝ "ﺇﻧﺎ ﺇﱃ ﺍﷲ ﺭﺍﺟﻌﻮﻥ" ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻷﻳﺔ﴿ :ﺇﹺﻧﺎ ِﷲِ ﻭﺇﹺﻧﺎ ﺇﹺﻟﹶﻴﻪ ﺭﺍﺟﹺﻌﻮﻥﹶ﴾
)ﺍﻟﺒﻘﺮﺓ.(156 :
64
ﳓﻮﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﻭﺗﺨﺸﻰ ﺍﻟﻨﺎﺱ ﻭﺍﷲُ ﺃﹶﺣﻖ ﺃﹶﻥﹾ ﺗﺨﺸﺎﻩ) ﴾ﺍﻷﺣﺰﺍﺏ.(37 :
ﺍﻟﺒﻴﺖ ,ﻭﺍﻷﺧﺮ ﻳﻜﻮﻥ ﺇﻣﺎ ﰱ ﺻﺪﺭ ﺍﳌﺼﺮﺍﻉ ﺍﻷﻭﻝ ,ﺃﻭ ﰱ ﺣﺸﻮﻩ ,ﺃﻭ ﰱ
ﻭﻟﻴﺲ ﺇﱃ ﺩﺍﻋﻲ ﻟﻨﺪﻯ ﺑﺴﺮﻳﻊ" " ﺳﺮﻳﻊ ﺇﱃ ﺍﺑﻦ ﺍﻟﻌﻢ ﺑﻠﻄﻢ ﻭﺟﻬﻪ
ﻭﻗﻮﻟﻪ:
ﻭﻗﻮﻟﻪ:
41ﺃﲪﺪ ﳏﻤﺪ ﻋﻠﻰ ،ﺩﺭﺍﺳﺎﺕ ﰱ ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ)،ﻣﺼﺮ :ﻣﻄﺒﻌﺔ ﺍﻻﻣﺎﻧﺔ1306 ،ﻩ1986-ﻡ( ،ﻁ ،1ﺹ-169
.170
65
ﺃﻭﻻ :ﺍﻟﻄﺒﺎﻕ
-1ﻃﺒﺎﻕ ﺍﻹﳚﺎﺏ :ﻫﻮ ﻣﺎ ﱂ ﳜﺘﻠﻒ ﻓﻴﻪ ﺍﻟﻀﺪﺍﻥ ﺇﳚﺎﺑﺎ ﻭﺳﻠﻴﺒﺎ .ﺍﳌﺜﺎﻝ ﻛﻘﻮﻝ
ﻣﻨﻔﻲ ﺃﻭ ﺃﺣﺪﳘﺎ ﺃﻣﺮ ﻭﺍﻷﺧﺮ ﻲ .ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻓﹶﻼﹶ ﺗﺨﺸﻮﺍ ﺍﻟﻨﺎﺱ
ﺃﲪﺪ ﺍﻟﺪﻣﻨﻬﻮﺭﻯ ،ﺣﻠﻴﺔ ﺍﻟﻠﺐ ﺍﳌﺼﻮﻥ ﻋﻠﻰ ﻣﱳ ﺍﳉﻮﻫﺮ ﺍﳌﻜﻨﻮﻥ ،ﺹ.163 42
66
-1ﻣﻦ ﺇﲰﲔ ,ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻳﺨﺮﹺﺝ ﺍﹾﳊﹶﻲ ﻣﻦ ﺍﹾﳌﹶﻴﺖ ﻭﻳﺨﺮﹺﺝ ﺍﹾﳌﹶﻴﺖ ﻣﻦ ﺍﹾﳊﹶﻲ
-2ﻣﻦ ﻓﻌﻠﲔ ,ﳓﻮ﴿ :ﺛﹸﻢ ﻻﹶ ﻳﻤﻮﺕ ﻓﻴﻬﺎ ﻭﻻﹶ ﻳﺤﻴﺎ﴾ )ﺍﻷﻋﻠﻰ.(13 :
-3ﻣﻦ ﺣﺮﻓﲔ ,ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻟﹶﻬﻦ ﻣﺜﹾﻞﹸ ﺍﻟﱠﺬﻯ ﻋﻠﹶﻴﻬﹺﻦ ﺑﹺﺎﻟﹾﻤﻌﺮﻭﻑ﴾
)ﺍﻟﺒﻘﺮﺓ.(228 :
ﺛﺎﻧﻴﺎ :ﺍﻟﺘﻮﺭﻳﺔ
ﺍﻟﺘﻮﺭﻳﺔ ﻟﻐﺔ ﻭﺭﻳﺖ ﺍﳋﱪ ﺍﻟﺘﻮﺭﻳﺔ ,ﺇﺫﺍ ﺳﺘﺮﺗﻪ ﻭﺃﻇﻬﺮﺕ ﻏﲑﻩ .ﺍﻟﺘﻮﺭﻳﺔ ﰱ
ﺍﳌﻌﲎ ﺍﻹﺻﻄﻼﺣﻰ ﺃﻥ ﻳﺬﻛﺮ ﺍﳌﺘﻜﻠﻢ ﻟﻔﻈﺎ ﻣﻔﺮﺩﺍ ﻟﻪ ﻣﻌﻨﻴﺎﻥ ﺃﺣﺪﳘﺎ ﻗﺮﻳﺐ ﻏﲑ
ﻣﻘﺼﻮﺩ ﻭﺩﻻﻟﺔ ﺍﻟﻠﻔﻆ ﻋﻠﻴﻪ ﻇﺎﻫﺮﺓ ,ﻭﺍﻷﺧﺮ ﺑﻌﻴﺪ ﻣﻘﺼﻮﺩ ﻭﺩﻻﻟﺔ ﺍﻟﻠﻔﻆ ﻋﻠﻴﻪ
ﺧﻔﻴﺔ ,ﻓﻴﺘﻮﻫﻢ ﺍﻟﺴﺎﻣﻊ ﺃﻧﻪ ﻳﺮﻳﺪ ﺍﳌﻌﲎ ﺍﻟﻘﺮﻳﺐ ﻭﻫﻮ ﺇﳕﺎ ﻳﺮﻳﺪ ﺍﳌﻌﲎ ﺍﻟﺒﻌﻴﺪ ﺑﻘﺮﻳﻨﺔ
ﺍﻟﱠﺬﻯ ﻳﺘﻮﻓﱠﺎﻛﹸﻢ ﺑﹺﺎﻟﻠﱠﻴﻞﹺ ﻭﻳﻌﻠﹶﻢ ﻣﺎ ﺟﺮﺣﺘﻢ ﺑﹺﺎﻟﻨﻬﺎﺭﹺ﴾ )ﺍﻷﻧﻌﺎﻡ ,(60 :ﺃﺭﺍﺩ ﺑﻘﻮﻟﻪ
ﺟﺮﺣﺘﻢ ﻣﻌﻨﺎﻩ ﺍﻟﺒﻌﻴﺪ ,ﻭﻫﻮ ﺍﺭﺗﻜﺎﺏ ﺍﻟﺬﻧﻮﺏ .ﻭﻗﻮﻟﻪ ﺳﺮﺍﺝ ﺍﻟﺪﻳﻦ ﺍﻟﻮﺭﺍﻕ:
ﻓﺎﳊﺒﻴﺐ ﻣﻌﻨﻴﺎﻥ :ﻗﺮﻳﺐ ﻭﻫﻮ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻯ ﲝﺒﻪ ﺷﺪﻳﺪ ﻭﻗﺮﻳﻨﺘﻪ ﻟﻔﻆ
ﺑﻐﻴﺾ ﻭﻫﻮ ﺍﻟﺬﻯ ﻛﺮﻩ ﺍﳌﺮﺀ ﺇﻟﻴﻪ ,ﻭﻣﻌﻨﺎﻩ ﺍﻟﺒﻌﻴﺪ ﻫﻮ ﺣﺒﻴﺐ ﺑﻦ ﻋﻮﺱ ﻭﻫﺬﺍ
-1ﳎﺮﺩﺓ ﻭﻫﻲ ﺍﻟﱴ ﱂ ﻳﺬﻛﺮ ﻓﻴﻬﺎ ﻻﺯﻡ ﻣﻦ ﻟﻮﺍﺯﻡ ﺍﳌﲎ ﺍﻟﻘﺮﻳﺐ .ﳓﻮ ﻗﻮﻟﻪ
ﻣﻨﺰﻩ ﻋﻦ ﺫﻟﻚ .ﻭﺍﻟﺜﺎﱏ ﺍﻹﺳﺘﻼﺀ ﻭﺍﳌﻠﻚ ﻭﻫﻮ ﺍﳌﻌﲎ ﺍﻟﺒﻌﻴﺪ ﺍﳌﻘﺼﻮﺩ ﺍﻟﺬﻯ
-2ﻣﺮﺷﺤﺔ ﻭﻫﻲ ﺍﻟﱴ ﻳﺬﻛﺮ ﻓﻴﻬﺎ ﻻﺯﻡ ﺍﳌﻮﺭﻯ ﺑﻪ ﻭﻫﻮ ﺍﳌﻌﲎ ﺍﻟﻘﺮﻳﺐ ﻛﻤﺎ ﻗﺎﻝ
ﳛﻲ ﺑﻦ ﻣﻨﺼﻮﺭ:
" ﻓﻠﻤﺎ ﻧﺄﺗﻰ ﻋﻨﺎ ﺍﻟﻌﺸﲑﺓ ﻛﻠﻬﺎ #ﺃﳔﻨﺎ ﻓﺨﺎﻟﻒ ﺍﻟﺴﻴﻮﻑ ﻋﻠﻰ ﺍﻟﺪﻫﺮ"
" ﻓﻠﻤﺎ ﺍﺳﻠﻤﺘﻨﺎ ﻋﻨﺪ ﻳﻮﻡ ﻛﺮﻳﻬﺔ #ﻭﻻ ﳓﻦ ﺃﻏﻀﻴﻨﺎ ﺍﳉﻔﻮﻥ ﻋﻠﻰ ﻭﻗﺮ"
ﻓﻜﻠﻤﺔ "ﺍﳉﻔﻮﻥ" ﻣﻌﻨﻴﺎﻥ ,ﻗﺮﻳﺐ ﻏﲑ ﻣﺮﺍﺩ ﻫﻮ ﺟﻔﻮﻥ ﺍﻟﻌﲔ ,ﻭﺑﻌﻴﺪ ﻣﺮﺍﺩ ﻫﻮ
ﺟﻔﻮﻥ ﺍﻟﺴﻴﻮﻑ ﺃﻯ ﺃﻋﻤﺎﺩﻫﺎ .ﻭﺍﻟﺘﻮﺭﻳﺔ ﻫﻨﺎ ﻣﺮﺷﺤﺔ ﻷﻥ ﺫﻛﺮ ﻓﻴﻬﺎ ﻻﺯﻡ ﻣﻦ
-3ﻣﺒﻨﻴﺔ ﻭﻫﻲ ﻣﺎ ﻗﺮﻧﺖ ﲟﺎ ﻳﻼﺋﻢ ﺍﳌﻌﲎ ﺍﻟﺒﻌﻴﺪ ﺃﻭ ﲟﺎ ﻳﻨﺼﺐ ﻋﻠﻴﻪ ﻭﻗﻮﻝ ﺍﺑﻦ
ﺍﻟﺴﻨﺎﺀ ﺍﳌﻠﻚ:
"ﺃﻣﺎ ﻭﺍﷲ ﻟﻮﻻ ﺧﻮﻑ ﳜﻄﻚ #ﳍﺎﻥ ﻋﻠﻰ ﻣﺎ ﺃﻟﻘﻰ ﺑﺮﻫﻄﻚ "
ﺛﺎﻟﺜﺎ :ﺍﳉﻤﻊ
ﺇﻣﺎ ﰱ ﺍﺛﻨﲔ :ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺍﹶﻟﹾﻤﺎﻝﹸ ﻭﺍﹾﻟﺒﻨﻮﻥﹶ ﺯﹺﻳﻨﺔﹸ ﺍﹾﳊﹶﻴﺎﺓ ﺍﻟﱡﺪﻧﻴﺎ﴾ )ﺍﻟﻜﻬﻒ:
.(46
ﺇﻣﺎ ﰱ ﺃﻛﺜﺮ :ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺇﹺﻧﻤﺎ ﺍﹾﳋﹶﻤﺮ ﻭﺍﹾﳌﹶﻴﺴِﻴﺮ ﻭﺍﹾﻷﺿﻨﺼﺎﺏ ﻭﺍﹾﻷَﺯﻻﹶﻡ
ﺭﺍﺑﻌﺎ :ﺍﳌﺒﺎﻟﻐﺔ
ﺃﻭ ﻣﺴﺘﺒﻌﺪ ﻟﺌﻼ ﻳﻈﻦ ﺃﻧﻪ ﻏﲑ ﻣﺘﻨﺎﻩ ﻓﻴﻪ 46.ﻭﻫﻮ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ:
45ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﺑﻦ ﻣﺎﻟﻚ ،ﺍﳌﺼﺎﺑﺢ ﰱ ﺍﳌﻌﺎﱏ ﻭﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺒﺪﻳﻊ) ،ﺍﻟﺸﺎﺑﻮﺭﻯ :ﻣﻜﺘﺒﺔ ﺍﻷﺩﺏ ,ﺩﺕ(,
ﺹ.247
70
-1ﺗﺒﻠﻴﻎ ﻭﻫﻮ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻮﺻﻒ ﺍﳌﺪﻋﻰ ﳑﻜﻨﺎ ﻋﻘﻼ ﻭﻋﺎﺩﺓ .ﳓﻮ ﻛﻘﻮﻟﻪ:
ﺩﺭﺍﻛﺎ ﻓﻠﻢ ﻳﻨﻀﺢ ﲟﺎﺀ ﻓﻴﻐﺴﻞ " # " ﻓﻌﺎﺩﻯ ﻋﺪﺍﺀ ﺑﲔ ﺛﻮﺭ ﻭﻧﻌﺠﺔ
ﻭﻧﺘﺒﻌﻪ ﺍﻟﻜﺮﺍﻣﺔ ﺣﻴﺚ ﻣﺎ ﻻ " " ﻭﻧﻜﺮﻡ ﺟﺎﺭﻧﺎ ﻣﺎ ﺩﺍﻡ ﻓﻴﻨﺎ #
ﻟﺘﺨﺎﻓﻚ ﺍﻟﻨﻄﻒ ﺍﻟﱴ ﱂ ﲣﻠﻖ " # " ﻭﺃﺧﻔﺖ ﺃﻫﻞ ﺍﻟﺸﺮﻙ ﺣﱴ ﺇﻧﻪ
ﺇﻥ ﻣﺮﺍﻋﺔ ﺍﻟﻨﻈﲑ ﻭﻫﻲ ﺍﳉﻤﻊ ﺑﲔ ﺍﻣﺮﻳﻦ ﺃﻭ ﺃﻣﻮﺭ ﻣﺘﻨﺎﺳﺒﺔ ﻻ ﻋﻠﻰ ﺟﻬﺔ
ﺍﻟﻀﻼﹶﻟﹶﺔﹶ ﺑﹺﺎﻟﹾﻬﺪﻯ ﻓﹶﻤﺎ ﺭﺑﹺﺤﺖ ﺗﺠﺎﺭﺗﻬﹺﻢ ﻭﻣﺎ ﻛﹶﺎﻧﻮﺍ ﻣﻬﺘﺪﻳﻦ) ﴾ﺍﻟﺒﻘﺮﺓ.(16 :
-1ﻣﺎ ﺑﲎ ﻋﻠﻰ ﺍﳌﻨﺎﺳﺒﺔ ﰱ ﺍﳌﻌﲎ ﺑﲔ ﻃﺮﰲ ﺍﻟﻜﻼﻡ ﻳﻌﲎ ﺃﻥ ﳜﺘﻢ ﺍﻟﻜﻼﻡ ﲟﺎ
ﻳﻨﺎﺳﺐ ﺍﻷﻭﻝ ﰱ ﺍﳌﻌﲎ ,ﻣﺜﺎﻝ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻻﹶ ﺗﺪﺭﹺﻛﹾﻪ ﺍﹾﻷﺑﺼﺎﺭ ﻭﻫﻮ ﻳﺪﺭﹺﻙ
ﺍﹾﻷَﺑﺼﺎﺭ ﻭﻫﻮ ﻟﹶﻄﻴﻒ ﺍﹾﳋﹶﺒﹺﻴﺮ﴾ )ﺍﻷﻧﻌﺎﻡ .(103 :ﻓﺈﻥ ﺍﻟﻠﻄﻴﻒ ﻳﻨﺎﺳﺐ ﻋﺪﻡ
)ﺍﻟﺮﻣﻦ .(6-5 :ﻓﺈﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻨﺠﻢ ﻫﻨﺎ ﺍﻟﻨﺒﺎﺕ ﻓﻼ ﻳﻨﺎﺳﺐ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ
ﻭﻟﻜﻦ ﻟﻔﻈﻪ ﻳﻨﺎﺳﺒﻪ ﺑﺎﻋﺘﺒﺎﺭ ﺩﻻﻟﺘﻪ ﻋﻠﻰ ﺍﻟﻜﻮﺍﻛﺐ ﻭﻫﺬﺍ ﻳﻘﺎﻝ ﻟﻪ ﺇﻳﻬﺎﻡ
49
ﺍﻟﺘﻨﺎﺳﺐ.
ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ
ﺃ.ﺍﶈﺴﻨﺎﺕ ﺍﻟﻠﻔﻈﻴﺔ
ﺃﻭﻻ :ﺍﳉﻨﺎﺱ
ﺍﳉﻨﺎﺱ ﻓﻬﻮ ﺃﻥ ﻳﺘﺸﺎﺑﻪ ﺍﻟﻠﻔﻈﺎﻥ ﰲ ﺍﻟﻨﻄﻖ ﻭﳜﺘﻠﻔﺎ ﰲ ﺍﳌﻌﲎ .50ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﻠـﻮﻥ
50ﺃﲪﺪ ﺍﳍﺎﴰﻲ ،ﺟﻮﺍﻫﺮ ﺍﻟﺒﻼﻏﺔ ﰱ ﺍﳌﻌﺎﱏ ﻭﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺒﺪﻳﻊ ) ،ﺑﲑﻭﺕ :ﺩﺍﺭ ﺍﻟﻔﻜﺮ1994،ﻡ1414/ﻩ( ،ﺹ.308
74
ﺛﺎﻧﻴﺎ :ﺍﻟﺴﺠﻊ
ﻓﻘﺪ ﺳﺠﻊ ﺍﻟﺸﺎﻋﺮ ﰱ ﻟﻔﻈﻲ " ﻣﺴﺌﻮﻝ " ﻭ " ﻣﻘﺒﻮﻝ "ﻷﺎ ﻗـﺪ ﺍﺳـﺘﻮﺕ ﰱ
ﻭﻗﻮﻟﻪ:
ﻓﻘﺪ ﺳﺠﻊ ﺍﻟﺸﺎﻋﺮ ﰱ ﻟﻔﻈﻲ " ﻛﻞ ﳏﻔﻞ" ﻭ"ﻛﻞ ﻣﻘﺒﻞ" ﻷﺎ ﻗﺪ ﺍﺧﺘﻠﻔـﺖ ﰱ
ﺛﺎﻟﺜﺎ :ﺍﻻﻗﺘﺒﺎﺱ
ﻓﻤﻌﲎ ﺍﻟﺒﻴﺖ ﻣﺄﺧﻮﺫ ﻣﻦ ﻗﻮﻝ ﺗﻌﺎﱃ"﴿ ﺍﺗﻞ ﻣﺎﺍﻭﺣﻰ ﺍﻟﻴﻚ ﻣﻦ ﺍﻟﻜﺘـﺐ ﻭﺍﻗـﻢ
ﺍﻟﺼﻠﻮﺓ ,ﺍﻥ ﺍﻟﺼﻠﻮﺓ ﺗﻨﻬﻰ ﻋﻦ ﺍﻟﻔﺤﺸﺎﺀ ﻭﺍﳌﻨﻜﺮ ,ﻭﻟﺬﻛﺮﺍﷲ ﺍﻛﱪ ,ﻭﺍﷲ ﻳﻌﻠـﻢ
ﻣﺎﺗﺼﻨﻌﻮﻥ﴾".53
ﻓﻤﻌﲎ ﺍﻟﺒﻴﺖ ﻣﺄﺧﻮﺫ ﻣﻦ ﻗﻮﻝ ﺗﻌﺎﱃ " ﴿ﺍﻥﹼ ﺍﻟﹼﺬﻳﻦ ﺍﻣﻨـﻮﺍ ﻭﻋﻤﻠﻮﺍﺍﻟﺼـﻠﺤﺖ,
54
ﺍﻭﻟﺌﻚ ﻫﻢ ﺧﲑﺍﻟﱪﻳﺔ﴾"
ﻭﻗﻮﻟﻪ:
ﻓﻤﻌﲎ ﺍﻟﺒﻴﺖ ﺍﻻﻭﻝ ﻣﺄﺧﻮﺫ ﻣﻦ ﻗﻮﻝ ﺗﻌﺎﱃ"﴿ ﺍﻧﺎ ﺍﻧﺬﺭﻧﻜﻢ ﻋﺬﺍﺑﺎ ﻗﺮﻳﺒﺎ ,ﻳـﻮﻡ
ﻳﻨﻈﺮ ﺍﳌﺮﺀ ﻣﺎﻗﺪﻣﺖ ﻳﺪﺍﻩ ﻭﻳﻘﻮﻝ ﺍﻟﻜﻔﺮ ﻳﻠﻴﺘﲎ ﻛﻨﺖ ﺗﺮﺍﺑﺎ﴾" 55ﻭﺍﻟﺒﻴﺖ ﺍﻟﺜـﺎﱏ
56
ﻣﺄﺧﻮﺫ ﻣﻦ ﻗﻮﻝ ﺗﻌﺎﱃ "﴿ﺍﳊﻤﺪ ﺍﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ,ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ﴾"
54ﺍﻟﺒﻴﻨﺔ6:
55ﺍﻟﻨﺒﺄ 40:
56ﺍﻟﻔﺎﲢﺔ 2:
77
ﻭﺍﻷﺧﺮ ﻳﻜﻮﻥ ﺇﻣﺎ ﺻﺪﺭ ﺍﳌﺼﺮﺍﻉ ﺍﻷﻭﻝ ,ﺃﻭ ﰱ ﺣﺸﻮﻩ ,ﺃﻭ ﰱ ﺁﺧﺮﻩ ,ﻭﺇﻣـﺎ ﰱ
ﺍﻟﺼﺪﺭ ﺍﳌﺼﺮﺍﻉ ﺍﻟﺜﺎﱏ .57ﻭﻣﺜﺎﻝ ﺫﻟﻚ ﰱ ﺃﺷﻌﺎﺭ ﺍﳊﺒﻴﺐ ﻋﻠﻰ ﺑﻦ ﳏﻤﺪ ﺍﳊﺒﺸﻰ
ﻣﺎ ﻳﻠﻰ:
ﻭﺭﺩ ﺍﻟﻌﺠﺰ ﻋﻠﻰ ﺍﻟﺼﺪﺭ ﻫﻨﺎ ﰱ ﻟﻔﻈﻰ " ﻣﺘﻨﻮﻉ ﻭ ﺍﳌﺘﻨﻮﻉ" ﻷﺎ "ﻣﺘﻨﻮﻉ" ﰱ
ﺃﲪﺪ ﳏﻤﺪ ﻋﻠﻰ ،ﺩﺭﺍﺳﺎﺕ ﰱ ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ ) ،ﻣﺼﺮ :ﻣﻄﺒﻌﺔ ﺍﻻﻣﺎﻧﺔ 1306 ،ﻩ1986 -ﻡ( ،ﻁ ،1ﺹ 57
.170-169
78
ﺃﻭﻻ :ﺍﻟﻄﺒﺎﻕ
ﻧﻘﻴﻀﲔ ﺃﻭ ﻋﺪﻡ ﻭﻣﻠﻜﺔ .58ﻭﻫﻮ ﻧﻮﻋﺎﻥ :ﻃﺒﺎﻕ ﺍﻹﳚﺎﺏ ,ﻭﻫﻮ ﻣﺎﱂ ﳜﺘﻠﻒ ﻓﻴﻪ
ﺍﻟﻀﺪﺍﻥ ﺇﳚﺎﺑﺎ ﻭﺳﻠﺒﺎ .ﻭﻃﺒﺎﻕ ﺍﻟﺴﻠﺐ ﻭﻫﻮ ﻣﺎﺍﺧﺘﻠﻒ ﻓﻴـﻪ ﺍﻟﻀـﺪﺍﻥ ﺇﳚﺎﺑـﺎ
ﻭﺳﻠﺒﺎ.59
ﻭﻗﻮﻟﻪ ﺃﻳﻀﺎ:
58ﺃﲪﺪ ﺍﻟﺪﻣﻨﻬﻮﺭﻯ ,ﺣﻠﻴﺔ ﺍﻟﻠﺐ ﺍﳌﺼﻮﻥ ﻋﻠﻰ ﻣﱳ ﺍﳉﻮﺍﻫﺮ ﺍﳌﻜﻨﻮﻥ ,ﺹ .163
59ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ,ﺹ.281
79
ﺍﻟﺒﻴﺖ ﺍﻟﺜﺎﱏ ﺑﲔ " ﳛﲕ "ﻭ" ﻣﻮﺍﺕ "ﻭﻫﺬﺍ ﻣﻦ ﻧﻮﻉ ﻃﺒـﺎﻕ ﺍﻹﳚـﺎﺏ ,ﻷﻧـﻪ
ﻭﻗﻮﻟﻪ ﺃﻳﻀﺎ:
ﻓﻘﺪ ﻃﺎﺑﻖ ﺍﻟﺸﺎﻋﺮ ﰱ ﺍﻟﺒﻴﺖ ﺍﻻﻭﻝ ﺑﲔ ﻟﻔﻈﲔ ﺇﲰﲔ "ﺍﳉـﻦ" ﻭ"ﺍﻟﺒﺸـﺮ" ﻭﰱ
ﺍﻟﺒﻴﺖ ﺍﻟﺜﺎﱏ ﺑﲔ "ﺍﻟﻠﻴﻞ" ﻭ "ﺎﺭ" .ﻭﰱ ﺍﻟﺒﻴﺖ ﺍﻟﺜﺎﻟﺚ " ﺍﻟﺴﺮ" ﻭ"ﺍﳉﻬﺮ " ﻭﻫﺬﺍ
ﻣﻦ ﻧﻮﻉ ﻃﺒﺎﻕ ﺍﻹﳚﺎﺏ ,ﻷﻧﻪ ﻻ ﳜﺘﻠﻒ ﻓﻴﻪ ﺍﻟﻀﺪﺍﻥ ﺇﳚﺎﺑﺎ ﻭﺳﻠﺒﺎ.
80
ﺛﺎﻧﻴﺎ :ﺍﻟﺘﻮﺭﻳﺔ
ﺍﻟﺘﻮﺭﻳﺔ ﺃﻥ ﻳﺬﻛﺮ ﺍﳌﺘﻜﻠﻢ ﻟﻔﻈﺎ ﻣﻔﺮﺩﺍ ﻟﻪ ﻣﻌﻨﻴﺎﻥ ,ﻗﺮﻳﺐ ﻇﺎﻫﺮ ﻏﲑ ﻣﺮﺍﺩ ,ﻭﺑﻌﻴﺪ
ﻓﺎﳌﻌﲎ ﺍﻟﻘﺮﻳﺐ "ﻧﺴﻴﻢ" ﺍﻟﺮﻳﺢ ﺍﻟﻠﻴﻨﺔ ﻻ ﲢﺮﻙ ﺷﺠﺮﺍ ﻭﻻ ﺗﻌﻔﻰ ﺍﺛﺮﺍ .ﻭﻣﻌﲎ ﺍﻟﺒﻌﻴﺪ
ﺛﺎﻟﺜﺎ :ﺍﳉﻤﻊ
61ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﺑﻦ ﻣﺎﻟﻚ ,ﺍﳌﺼﺎﺑﺢ ﰱ ﺍﳌﻌﺎﱏ ﻭﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺒﺪﻳﻊ ) ,ﺍﻟﺸﺎﺑﻮﺭﻯ :ﻣﻜﺘﺒﺔ ﺍﻷﺩﺏ ,ﺩﺕ ( ,ﺹ .248
81
ﲨﻊ ﺍﻟﺸﺎﻋﺮ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﺑﲔ " ﻭﻟﻊ ﺻﺐ ﻛﺌﻴﺐ ﻳﻘﻀﻰ ﻟﻴﻠﻪ ﺳﻬﺮﺍ"
ﺭﺍﺑﻌﺎ :ﺍﳌﺒﺎﻟﻐﺔ
ﺍﻥ ﻳﺪﻋﻰ ﺍﳌﺘﻜﻠﻢ ﻟﻮﺻﻒ ﺑﻠﻮﻏﻪ ﰱ ﺍﻟﺸﺪﺓ ﺃﻭ ﺍﻟﻀـﻌﻒ ﺟـﺪﺍ ﻣﺴـﺘﺒﻌﺪﺍ ﺍﻭ
62
ﻣﺴﺘﺤﻴﻼ.
ﻓﺎﳌﺒﺎﻟﻐﺔ ﻫﻨﺎ ﰱ ﺍﳌﺼﺮﺍﻉ ﺍﻟﺜﺎﱏ " ﺍﻟﻜﻮﻥ ﻻﻫﻞ ﺍﻟﻜﻮﻥ ﻛﺎﻟﻘﻤﺮ" ﻭﻫﺬﺍ ﻻ ﳝﻜﻦ
ﻭﻗﻮﻟﻪ:
62ﺍﻟﺴﻴﺪ ﳌﺮﺣﻮﻡ ﺍﲪﺪ ﺍﳍﺎﴰﻰ ,ﺟﻮﺍﻫﺮ ﺍﻟﺒﻼﻏﺔ ﰱ ﺍﳌﻌﺎﱏ ﻭﻟﺒﻴﺎﻥ ﻭﺍﻟﺒﺪﻳﻊ) ,ﻣﻜﺘﺒﺔ ﺩﺍﺭ ﺍﺣﻴﺎﺀ ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ
ﺍﻧﺪﻭﻧﻴﺴﻴﺎ( ﺹ 380
82
ﻓﺎﳌﺒﺎﻟﻐﺔ ﻫﻨﺎ ﰱ ﺍﻟﺒﻴﺖ ﺍﻷﻭﻝ " ﺩﻣﻮﻉ ﺍﻟﻌﲔ ﻛﺎﺍﳌﻄﺮ " ﻭﰱ ﺍﻟﺒﻴﺖ ﺍﻟﺜﺎﱏ "ﺩﻣﻮﻉ
ﺍﻟﻌﲔ ﺍﻥ ﲡﺮﻯ ﺩﻣﺎ " ﻭﻫﺬﺍﻥ ﻻ ﳝﻜﻨﺎﻥ ﻋﻘﻼ ﻭﻻ ﻋﺎﺩﺓ .ﻭﻳﺴﻤﻰ ﺍﳌﺒﺎﻟﻐﺔ ﺍﻟﻐﻠﻮ.
ﺇﻥ ﻣﺮﺍﻋﺔ ﺍﻟﻨﻈﲑ ﻭ ﻫﻲ ﺍﳉﻤﻊ ﺑﲔ ﺃﻣﺮﻳﻦ ﺃﻭ ﺃﻣﻮﺭ ﻣﺘﻨﺎﺳﺒﺔ ﻻ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﺘﻀﺎﺩ
ﻓﻤﺮﺍﻋﺔ ﺍﻟﻨﻈﲑ ﰱ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﰱ ﺃﻟﻔﺎﻅ " ﺍﳌﺴﺮﺓ ﻭﺍﻻﻓﺮﺍﺡ ﺩﺍﺋﻤﺔ " ﻷﺎ ﺗﻨﺎﺳﺐ.
ﻭﻗﻮﻟﻪ:
ﻓﻤﺮﺍﻋﺔ ﺍﻟﻨﻈﲑ ﰱ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﰱ ﺃﻟﻔﺎﻅ " ﺍﻟﻌﻠﻰ ﻭﺍﺪ ﻭﺍﻷﻋﻈـﺎﻡ "ﻭ ﺍﻟﺒﻴـﺖ
ﺍﶈﺴﻨﺎﺕ ﺍﻟﻠﻔﻈﻴﺔ
ﺍﳉﻨﺎﺱ ﺍﻟﻘﻠﺐ
ﺍﻹﻗﺘﺒﺎﺱ
85
ﺍﶈﺴﻨﺎﺕ ﺍﳌﻌﻨﻮﻳﺔ
ﻛﺎﺩﺕ ﺩﻣﻮﻉ ﺍﻟﻌﲔ ﺍﻥ ﲡﺮﻯ ﺩﻣﺎ ﺻﺐ ﻛﺌﻴﺐ ﻳﻘﻀﻰ ﻟﻴﻠﻪ ﺳﻬﺮﺍ
ﻣﺮﺍﻋﺔ ﺍﻟﻨﻈﲑ
ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ
ﺍﳋﺎﲤﺔ
ﺍﳋﻼﺻﺔ
ﻭﺃﻥ ﻧﺴﺠﻞ ﻣﺎ ﺍﻧﺘﻬﻴﻨﺎ ﺇﻟﻴﻪ ﻣﻦ ﺃﺷﻌﺎﺭ ﺍﳊﺒﻴﺐ ﻋﻠﻰ ﺑﻦ ﳏﻤﺪ ﺍﳊﺒﺸﻰ ﻛﻤﺎ ﻳﻠﻰ:
ﺑﻦ ﺣﺴﲔ ﺑﻦ ﺃﲪﺪ ﺍﺑﻦ ﳏﻤﺪ ﻋﻠﻮﻯ .ﻭﻟﺪ ﺍﳊﺒﻴﺐ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺍﳊﺒﺸﻲ ﰱ
ﻭﻣﺪﺣﻪ ﻭﺻﻠﻲ ﻋﻠﻴﻪ ﺻﻠﻲ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ,ﻭﻛﺎﻥ ﺍﳊﺒﻴﺐ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ
ﺍﳊﺒﺸﻲ ﺃﺣﺪ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻷﺩﺑﺎﺀ ﻭﺳﻴﺪﺍ ﻓﺎﺿﻼ ،ﻭﻟﻴﺎ ﺫﺍ ﻋﻠﻢ ﻭﻋﻤﻞ ﻭﻛﺮﻡ ﻭﺍﺳﻊ،
ﻭﳏﺒﺒﺎ ﰲ ﻗﻠﻮﺏ.
.2ﻭﺍﻟﺒﺪﻳﻊ ﻫﻮ ﻋﻠﻢ ﻳﻌﺮﻑ ﺑﻪ ﻭﺟﻮﻩ ﲢﺴﲔ ﺍﻟﻜﻼﻡ ﺑﻌﺪ ﺭﻋﺎﻳﺔ ﻟﻄﺒﻴﻖ ﻋﻠﻰ
ﻗﺼﺪﺍ ﻭﺍﱃ ﺍﳌﻌﲎ ﻏﺮﺿﺎ ,ﻷﻧﻪ ﻛﻠﻤﺎ ﻋﱪ ﻋﻦ ﻣﻌﲎ ﺑﻠﻔﻆ ﺣﺴﻦ ﺍﺳﺘﺤﺴﻦ ﻣﻌﻨﺎﻩ
ﺗﺒﻌﺎ .ﺃﻣﺎ ﺍﶈﺴﻨﺎﺕ ﺍﳌﻌﻨﻮﻳﺔ ﻓﻬﻰ ﺍﻟﱴ ﻳﻜﻮﻥ ﺍﻟﺘﺤﺴﲔ ﺎ ﺭﺍﺟﻌﺎ ﺇﱃ ﺍﳌﻌﲎ ﻗﺼﺪﺍ
ﻭﺍﱃ ﺍﻟﻠﻔﻆ ﻏﺮﺿﺎ ,ﻷﻧﻪ ﻛﻠﻤﺎ ﺃﻓﻴﺪ ﺑﺎﻟﻠﻔﻆ ﻣﻌﲎ ﺣﺴﻦ ﺗﺒﻌﻪ ﺣﺴﻦ ﺍﻟﻠﻔﻆ ﺍﻟﺪﺍﻝ
ﺍﳉﻨﺎﺱ ﻭﻫﻰ ﺍﳉﻨﺎﺱ ﺍﻟﺘﺎﻡ ﻭﻏﲑ ﺍﻟﺘﺎﻡ ،ﻭﺍﻟﺴﺠﻊ ،ﻭﺍﻹﻗﺘﺒﺎﺱ ،ﻭﺭﺩ ﺍﻟﻌﺠﺰ ﻋﻠﻰ
.3ﻭﻛﺎﻥ ﻋﺪﺩ ﻭﺟﻮﻩ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﺒﺪﻳﻌﻴﺔ ﻫﻲ :ﺍﳉﻨﺎﺱ ﺍﻟﺘﺎﻡ ﻣﺮﺓ ،ﻭﻏﲑ ﺍﻟﺘﺎﻡ
ﺛﻼﺙ ﻣﺮﺍﺕ ،ﻭﺍﻟﺴﺠﻊ ﻣﺮﺗﱭ ،ﻭﺍﻹﻗﺘﺒﺎﺱ ﺍﺭﺑﻊ ﻣﺮﺍﺕ ،ﻭﺭﺩﺍﻟﻌﺠﺰ ﻋﻠﻰ ﺍﻟﺼﺪﺭ
ﻣﺮﺓ ﻭﺍﺣﺪﺓ ،ﻭﺍﻟﻄﺒﺎﻕ ﲬﺲ ﻣﺮﺍﺕ ،ﻭﺍﻟﺘﻮﺭﻳﺔ ﻣﺮﺓ ،ﻭﺍﳉﻤﻊ ﻣﺮﺓ ،ﻭﺍﳌﺒﺎﻟﻐﺔ ﺛﻼﺙ
ﻭﺍﻟﻌﻠﻢ .ﺣﺴﺒﻨﺎ ﺍﷲ ﻭﻧﻌﻢ ﺍﻟﻮﻛﻴﻞ ،ﻧﻌﻢ ﺍﳌﻮﱃ ﻭﻧﻌﻢ ﺍﻟﻨﺼﲑ ،ﻭﺍﷲ ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ.
ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ
91
ﺍﳌﺼﺎﺩﺭ ﺍﳌﺮﺍﺟﻊ
ﺃﲪﺪ ﺃﻛﺮﻡ ﻣﻠﻴﺒﺎﺭ ,ﻣﺪﺧﻞ ﺇﱄ ﺩﺭﺍﺳﺔ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ ,ﺟﺎﻛﺮﺗﺎ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ
ﻫـ1986-ﻡ.
ﺍﻷﺩﺏ .ﺩﺕ.
ﺣﺴﻦ ﺷﺎﺫﱃ ﻓﺮﻫﻮﻥ ﻭﺁﺧﺮﻭﻥ .ﺍﻟﺒﻼﻏﺔ ﻭﺍﻟﻨﻘﺪ .ﺩﻡ :ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ
ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻔﻀﻴﻞ .ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ ﻭﺗﺎﺭﳜﻪ ,ﺍﳌﻤﻠﻜﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ :ﻭﺯﺍﺭﺓ ﺍﻟﺘﻌﻠﻴﻢ
ﺍﻟﺮﻳﺎﺽ:ﻣﻄﺎﺑﻌﻔﺮﺭﺩﻕ ﺍﻟﺘﺠﺎﺭﻳﺔ.1984.
ﳏﻤﺪ ﻣﻨﺪﻭﺭ ,ﺍﻷﺩﺏ ﻭﻓﻨﻮﻧﻪ ,ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﻣﺼﺮ ﻟﻠﻄﺒﻊ ﻭﺍﻟﺘﺸﺮ :ﺍﻟﻘﺎﻫﺮﺓ.
ﳏﻤﺪ ﺟﺎﺑﺮ ﻗﻴﺎﺽ .ﺍﻟﺒﻼﻏﺔ ﻭﺍﻟﻔﺼﺎﺣﺔ ﻭﺍﺻﻄﻼﺣﺎ .ﺟﺪﺓ :ﺩﺍﺭ ﺍﳌﻨﺎﺭﺓ١٤٤٠ .
ﻫـ١٩٨٩/ﻡ.
ﳏﻤﺪ ﻛﺎﻇﻢ ﳏﻤﺪ ﺟﻮﺍﺩ .ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﺍﻟﻔﻴﺎﺩﺓ ﺍﻟﺮﺑﺎﻧﻴﺔ .ﺑـﲑﻭﺕ :ﺩﺍﺭ ﺍﻟﺒﻴـﺎﻥ
ﺍﻟﻌﺮﰊ1996,ﻡ.
94
ﻧﻮﻓﺎﻝ ﳏﻤﺪ ﺍﻟﻌﻴﺪﺭﻭﺱ .ﻣﻨﺎﻗﺐ ﺍﳊﺒﻴﺐ ﻋﻠﻰ ﳏﻤﺪ ﺍﳊﺒﺸﻲ .ﺳﻮﻟﻮ :ﻓﻮﺗﺮﺍ ﺭﺍ
ﺭﻳﺎﺽ 2000ﻡ
ﻳﻮﻧﺲ ﻋﻠﻲ ﺍﶈﻀﺮ ﻭﻋﺎﺭﻗﲔ ,ﺗﺎﺭﻳﺦ ﺍﻻﺩﺏ ﺍﻟﻌﺮﺏ ,ﺳﻮﺭﺍﺑﺎﻳﺎ :ﺑﻴﻨﺎ ﻋﻠﻤﻮ.
.1982