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 ‫ﻣﻨﱪ ﻣﻔﺘﻮﺡ‪:‬‬
‫‪ -‬ﺍﻟﺘﻔﻜﲑ ﺍﳊﺮ ﺍﳍﺎﺩﻑ ﻭﺗﺒﺎﺩﻝ ﺍﻟﺮﺃﻱ ﺣﻮﻝ ﻗﻀﺎﻳﺎ‪ :‬ﺍﻟﻠﺴﺎﻥ‬
‫ﻭﺍﻟﺜﻘﺎﻓﺔ ﻭﺍ‪‬ﺘﻤﻊ‪ ،‬ﺍﳌﻌﺎﺻﺮﺓ ﻭﺍﻟﺘﺎﺭﳜﻴﺔ‪.‬‬

‫ﻣﻮﺍﺋــﺪﻩ‪:‬‬
‫™ ﺃﻃﺮﻭﺣﺎﺕ ﻟﻠﻤﻨﺎﻗﺸﺔ ﻣﻊ ﲨﻬﻮﺭ ﺍﳌﺜﻘﻔﲔ‪.‬‬
‫™ ﻣﻮﺍﺋﺪ ﻣﺴﺘﺪﻳﺮﺓ ﻟﺘﺒﺎﺩﻝ ﺍﻟﺮﺃﻱ‪ :‬ﺍﺗﻔﺎﻕ ﻭﺍﺧﺘﻼﻑ‪.‬‬
‫™ ﺃﻳﺎﻡ ﺩﺭﺍﺳﻴﺔ ﺣﻮﻝ ﻣﺴﺎﺋﻞ ﺗﺸﻐﻞ ﺍﻟﺮﺃﻱ ﺍﻟﻌﺎﻡ‪.‬‬

‫ﻫﺪﻓـــﻪ‪:‬‬
‫ﲢﺪﻳﺚ ﺍﻷﺻﺎﻟﺔ ﻭﺃﺻﺎﻟﺔ ﺍﻟﺘﺤﺪﻳﺚ ﻭﲡﺪﻳﺪ ﺍﳋﻄﺎﺏ‬
‫ﺣﻮﻝ ﺍﻟﻮﺍﻗﻊ ﻭﺍﳌﺄﻣﻮﻝ‪.‬‬
 ‫ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬
‫ﻓﻌﺎﻟﻴﺎﺕ ﺍﳌﺎﺋﺪﺓ ﺍﳌﺴﺘﺪﻳﺮﺓ ﺍﻟﱵ ﺃﻗﻴﻤﺖ‬
‫ﰲ ‪ 02/04/24‬ﲟﻘﺮ ﺍ‪‬ﻠﺲ‬

‫ﺍﳌﺸﺎﺭﻛﻮﻥ‪:‬‬
‫‪ - 1‬ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ ﳐﺘﺎﺭ ﻧﻮﻳﻮﺍﺕ‪ ،‬ﻋﻀﻮ ﺍ‪‬ﻠﺲ ﺍﻷﻋﻠﻰ‬
‫ﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺃﺳﺘﺎﺫ ﰲ ﺟﺎﻣﻌﺔ ﻋﻨﺎﺑﺔ‪.‬‬
‫‪ - 2‬ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ ﻃﺎﻫﺮ ﻣﻴﻠﺔ‪ ،‬ﻋﻀﻮ ﺍ‪‬ﻠﺲ ﺍﻷﻋﻠﻰ ﻟﻠﻐﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺃﺳﺘﺎﺫ ﰲ ﺟﺎﻣﻌﺔ ﺍﳉﺰﺍﺋﺮ‪.‬‬
‫‪ - 3‬ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﳉﻠﻴﻞ ﻣﺮﺗﺎﺽ‪ ،‬ﻋﻀﻮ ﺍ‪‬ﻠﺲ‬
‫ﺍﻷﻋﻠﻰ ﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺃﺳﺘﺎﺫ ﰲ ﺟﺎﻣﻌﺔ ﺗﻠﻤﺴﺎﻥ‪.‬‬
‫‪ - 4‬ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ ﺻﺎﱀ ﺑﻠﻌﻴﺪ‪ ،‬ﻋﻀﻮ ﺍ‪‬ﻠﺲ ﺍﻷﻋﻠﻰ‬
‫ﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺃﺳﺘﺎﺫ ﰲ ﺟﺎﻣﻌﺔ ﺗﻴﺰﻱ ﻭﺯﻭ‪.‬‬
‫"ﻭﻣﻦ ﺗﻨﺸﻴﻂ ﺍﻷﺳﺘﺎﺫ ﳐﺘﺎﺭ ﻧﻮﻳﻮﺍﺕ"‬
‫‪3‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫‪ -1‬ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﺃ‪.‬ﺩ‪ .‬ﳐﺘﺎﺭ ﻧﻮﻳﻮﺍﺕ‬

‫ﲤﻬﻴــــــﺪ‪:‬‬
‫‪ -‬ﺗﻄﻮ‪‬ﺭ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﻋﱪ ﺍﻟﻘﺮﻭﻥ ﺍﻟﺴﺤﻴﻘﺔ‪.‬‬
‫‪ -‬ﺍﻟﻨﺼﻮﺹ ﺍﳌﻜﺘﺸﻔﺔ ﰲ ﺍﳊﻔﺮﻳ‪‬ﺎﺕ ﻏﲑ ﻣﻔﻬﻮﻣﺔ‪ .‬ﻭﻫﺬﺍ‬
‫ﻃﺒﻴﻌ ‪‬ﻲ )ﺍﻟﻨﺼﻮﺹ ﺍﻟﻔﺮﻧﺴﻴ‪‬ﺔ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ‬
‫ﻱ(‪.‬‬‫ﻣﻴﻼﺩ ‪‬‬
‫‪ -‬ﻋﺮﺑﻴ‪‬ﺔ ﺍﳉﺎﻫﻠﻴ‪‬ﺔ ﺍﻟﻘﺮﻳﺒﺔ ﻣﻦ ﺍﻹﺳﻼﻡ ﳍﺠﺎﺕ ﳐﺘﻠﻔﺔ‬
‫ﻣﺘﻘﺎﺭﺑﺔ‪.‬‬
‫‪ -‬ﺃﺛﺮ ﺍﻷﺳﻮﺍﻕ ﻭﺍﻷﺩﺏ ﰲ ﺗﻜﻮﻳﻦ ﻟﻐﺔ ﻣﺜﺎﻟﻴ‪‬ﺔ ﻧﺰﻝ ‪‬ﺎ‬
‫ﺍﻟﻘﺮﺁﻥ ﻭﺩﻋ‪‬ﻤﻬﺎ‪.‬‬
‫‪ -‬ﺛﺮﺍﺅﻫﺎ ﻭﺇﺛﺮﺍﺀ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﺍﻹﺳﻼﻣﻴ‪‬ﺔ ﳍﺎ‪ .‬ﺍﻟﻔﻨﻮﻥ‬
‫ﻭﺍﻟﻌﻠﻮﻡ ﻭﺣﺮﻛﺔ ﺍﻟﻨﻘﻞ ﻭﺍﻣﺘﺰﺍﺝ ﺍﻷﺟﻨﺎﺱ ﻭﺍﻟﺜﻘﺎﻓﺎﺕ‪.‬‬
‫‪ -‬ﺗﻄﻮ‪‬ﺭﺕ ﰲ ﻇ ﹼﻞ ﺍﻹﺳﻼﻡ ﻭﺍﻟﻘﺮﺁﻥ ﻃﻮﺍﻝ ﲬﺴﺔ ﻋﺸﺮ‬
‫ﱴ ﺍ‪‬ﺎﻻﺕ ﻭﻋﻠﻰ ﳐﺘﻠﻒ‬ ‫ﻗﺮﻧﺎ ﳏﺎﻓﻈﺔ ﻋﻠﻰ ﻣﻌﺎﻳﲑﻫﺎ ﰲ ﺷ ‪‬‬
‫ﱯ‬
‫ﰲ ﻭﺍﳌﻌﺠﻤ ‪‬ﻲ ﻭﺍﻟﺘﺮﻛﻴ ‪‬‬‫ﰐ ﻣﻨﻬﺎ ﻭﺍﻟﺼﺮ ﹼ‬ ‫ﺍﳌﺴﺘﻮﻳﺎﺕ‪ :‬ﺍﻟﺼﻮ ﹼ‬
‫ﻱ‬
‫ﻭﱂ ﺗﺘﻐﻴ‪‬ﺮ ﺇ ﹼﻻ ﲟﻘﺪﺍﺭ ﻣﺎ ﺍﻗﺘﻀﺎﻩ ﺍﻟﺘﻄﻮ‪‬ﺭ ﺍﻟﺘﺎﺭﳜ ‪‬ﻲ ﺍﳊﻀﺎﺭ ‪‬‬
‫ﻭﻣﺎ ﺗﻄﻠﹼﺒﻪ ﺍﻣﺘﺰﺍﺟﻬﺎ ﲟﺨﺘﻠﻒ ﺍﻟﺜﻘﺎﻓﺎﺕ‪.‬‬
‫‪4‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﺖ‬
‫ﺖ ﺃﺟﻴﺎﻝ ﺍﻟﻘﺮﻭﻥ ﺍﻹﺳﻼﻣﻴ‪‬ﺔ ﺍﻷﻭﱃ ﳌﺎ ﻓﻬﻤ ‪‬‬ ‫‪ -‬ﻟﻮ ﺑ‪ِ ‬ﻌﹶﺜ ‪‬‬
‫ﻻ ﺍﻟﻘﻠﻴﻞ ) ﺍﳌﺪﺭﺳﺔ – ﺍﻟﻜﹼﻠﻴ‪‬ﺔ –ﺍﳉﺎﻣﻌﺔ –ﺍﻷﺳﺘﺎﺫ –‬ ‫ﻣﻦ ﻟﻐﺘﻨﺎ ﺇ ﹼ‬
‫ﺍﳉﻤﻬﻮﺭﻳﺔ – ﺍﻟﺪﳝﻮﻗﺮﺍﻃﻴ‪‬ﺔ – ﺍﻟﺴﻴ‪‬ﺎﺭﺓ – ﺍﻟﻘﻄﺎﺭ –ﺍﻟﺪﺭ‪‬ﺍﺟﺔ –‬
‫ﺍﻷﺣﺰﺍﺏ ﺍﻟﺴﻴﺎﺳﻴ‪‬ﺔ(‪.‬‬
‫ﲏ ﺗﻄﻮ‪‬ﺭﺍ‬‫‪ -‬ﺗﻄﻮ‪‬ﺭﺕ ﺍﻟﻠﻬﺠﺎﺕ ﺍﻟﺪﺍﺭﺟﺔ ﺧﺎﺭﺝ ﺍ‪‬ﺎﻝ ﺍﻟﺪ‪‬ﻳ ‪‬‬
‫ﺣﺮ‪‬ﺍ ﻓﻘﺪﺕ ﻓﻴﻪ ﺍﻟﻜﺜﲑ ﻣﻦ ﲰﺎ‪‬ﺎ‪.‬‬
‫‪ -‬ﻧﺘﺞ ﻋﻦ ﺫﻟﻚ ﺍﻟﺘﻄﻮ‪‬ﺭ ﺍﻟﻄﺒﻴﻌ ‪‬ﻲ ﺍﻟﻠﻬﺠﺎﺕ ﺍﻟﺪﺍﺭﺟﺔ ﺍﻟﱵ‬
‫ﻧﻠﺤﻈﻬﺎ ﺍﻟﻴﻮﻡ ﰲ ﺑﻼﺩﻧﺎ ﻭﰲ ﲨﻴﻊ ﺍﻷﻗﻄﺎﺭ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ‪.‬‬
‫‪ -‬ﻫﺬﺍ ﺍﻟﺘﻄﻮ‪‬ﺭ ﻟﻴﺲ ﻋﺸﻮﺍﺋﻴ‪‬ﺎ ﻓﻮﺿﻮﻳ‪‬ﺎ‪ .‬ﺑﻞ ﳜﻀﻊ ﻟﻘﻮﺍﻧﲔ‬
‫ﻋﺎﻣ‪‬ﺔ ﺛﺎﺑﺘﺔ ﰲ ﲨﻴﻊ ﺍﻟﻠﻐﺎﺕ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ‪.‬‬
‫ﳘﻴ‪‬ﺔ ﺩﺭﺍﺳﺔ ﳍﺠﺎﺗﻨﺎ ﺍﻟﻌﺎﻣﻴ‪‬ﺔ ﳌﻌﺮﻓﺔ ﻫﺬﻩ ﺍﻟﺜﻮﺍﺑﺖ ﻭﳌﻌﺮﻓﺔ‬ ‫‪ -‬ﺃﹼ‬
‫ﺍﻟﺼﻠﺔ ﺍﻟﻮﺛﻴﻘﺔ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﻟﻔﺼﺤﻰ‪.‬‬
‫‪ -‬ﺻﻌﻮﺑﺔ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﺗﺘﻄﻠﹼﺐ ﻃﻮﻝ ﺍﻟﺰﻣﻦ ﻭﺗﻀﺎﻓﺮ‬
‫ﺍﳉﻬﻮﺩ ﻭﺗﺘﺎﺑﻌﻬﺎ ﻭﺍﻟﺘﻨﺴﻴﻖ ﺍﶈﻜﻢ‪.‬‬
‫‪ -‬ﻣﻦ ﺍﻟﻌﺴﲑ ﺗﺘ‪‬ﺒﻊ ﻫﺬﺍ ﺍﻟﺘﻄﻮ‪‬ﺭ ﻷﻧ‪‬ﻪ ﱂ ‪‬ﻳ ‪‬ﺪﺭ‪‬ﺱ ﻋﱪ ﺍﻟﻘﺮﻭﻥ‬
‫ﰊ ﺿﺎﻉ‪.‬‬ ‫ﰊ ﻭﻏﲑ ﺍﻷﺩ ‪‬‬ ‫ﻭﺍﻷﺟﻴﺎﻝ ﻭﻷ ﹼﻥ ﻣﻌﻈﻢ ﺍﻹﻧﺘﺎﺝ ﺍﻷﺩ ‪‬‬
‫‪ -‬ﻋﺪﻡ ﻭﺟﻮﺩ ﺍﻟﻨﺼﻮﺹ ﺍﳌﻜﺘﻮﺑﺔ ﺑﺎﻟﻠﻬﺠﺎﺕ ﺍﻟﻌﺎﻣﻴ‪‬ﺔ‬
‫ﻭﺻﻌﻮﺑﺔ ﻛﺘﺎﺑﺘﻬﺎ‪ .‬ﺃﺯﺟﺎﻝ ﺍﺑﻦ ﻗﺰﻣﺎﻥ ﻭﺃﺿﺮﺍﺑﻪ ﻣﻦ ﺍﻟﺰﺟ‪‬ﺎﻟﲔ‬
‫ﻏﲑ ﻣﺸﻜﻮﻟﺔ ﻭﻻ ﳝﻜﻦ ﺃﻥ ﺗﻘﺮﺃ ﻛﻤﺎ ﻛﺎﻧﺖ ﺗﺆﺩ‪‬ﻯ ﰲ ﻭﻗﺘﻬﺎ‪.‬‬
‫‪5‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫‪ % 90 -‬ﻣﻦ ﳍﺠﺎﺗﻨﺎ ﻓﺼﻴﺢ ﺍﻷﺻﻞ‪ .‬ﻭﻣﻦ ﺃﻣﺜﻠﺔ ﻣﺎ ‪‬ﻳ ﹶﻈﻦ‪‬‬

‫ﻏﲑ ﻋﺮﰊ‪.‬‬
‫ﺃﻣﺜﻠﺔ ﻣﻦ ﺍﻟﻌﺎﻣﻴﺔ ﺍﳉﺰﺍﺋﺮﻳﺔ ﺍﻟﱵ ﺃﺻﻠﻬﺎ ﻓﺼﻴﺢ‪:‬‬
‫ﺖ‪ .‬ﻭﻣﻦ ﺍﳌﺎﺩ‪‬ﺓ‪:‬‬ ‫ﱳ‪ :‬ﺍﺳﺘﺄﻥِ‪ ،‬ﻣﻦ ﺃﱏ‪ -‬ﻳﺎﹾﱐ ﺃﻧ‪‬ﻴﹰﺎ‪ :‬ﺗﺜﹼﺒ ‪‬‬ ‫‪ -‬ﺍﺳ ‪‬‬
‫ﺃِﻧ ‪‬ﻲ ﻭﺃﻧ‪‬ﻰ ﻭﺗﺄﻧ‪‬ﻰ ﻭﺁﱏ ﻭﻛﻠﹼﻬﺎ ﻣﻦ ﺃﺻﻞ ﻭﺍﺣﺪ ﻳﺪ ﹼﻝ ﻋﻠﻰ‬
‫ﺚ‬
‫ﺍﻷﻧﺎﺓ ﻭﺍﻟﺘﺜﺒ‪‬ﺖ ﻭﺍﻻﻧﺘﻈﺎﺭ ﻭﺍﻟﺘﺮﻓﹼﻖ‪ .‬ﻭﺍ ‪‬ﺳ‪‬ﺘﻨ‪‬ﲎ ﰲ ﺍﻟﻌﺎ ‪‬ﻣﻴ‪‬ﺔ‪ :‬ﲤ ﹼﻜ ﹶ‬
‫ﺠ ﹾﻞ‪.‬‬
‫ﻭﺍﻧﺘﻈﺮ‪ ،‬ﻣﻦ ﺍﻟﻔﺼﺤﻰ"ﺍﺳﺘﺄﱏ ﺑﻪ"‪ :‬ﺍﻧﺘﻈﺮﻩ ﻭﱂ ‪‬ﻳ ‪‬ﻌ ‪‬‬
‫ﺴﻤ‪‬ﺢ ﺍﻟﻮﺍﺳﻊ‬ ‫ﺡ‪ :‬ﻳﺪ ﹼﻝ ﰲ ﻣﻨﻄﻘﺔ ﺳﻄﻴﻒ ﻋﻠﻰ ﺍﻟ ‪‬‬ ‫ﺤﺒ‪‬ﻮ ‪‬‬ ‫‪ -‬ﺑ ‪‬‬
‫ﺍﻟﺒﺎﻝ ﺍﻟﺬﻱ ﻳﺴﺮ‪‬ﻙ‪ .‬ﻭﻣﻨﻪ ﻣﺒﺤﺒ‪‬ﺢ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺻﺤ‪‬ﺔ ﺟﻴ‪‬ﺪﺓ؛‬
‫ﻭﻳﺘﺒﺤﺒ ‪‬ﺢ‪ :‬ﻳﺘﻨﻌ‪‬ﻢ ﲟﺎ ﳚﻌﻠﻪ ﰲ ﺳﻌﺔ ﻣﻦ ﺃﻣﺮﻩ‪ .‬ﻭﻳﻘﺎﻝ ﰲ‬
‫ﺍﻟﻔﺼﺤﻰ‪:‬ﻫﻢ ﰲ ﺍﺑﺘﺤﺎﺡ‪ :‬ﰲ ﺳﻌﺔ ﻭﺧﺼﺐ‪ .‬ﻭﲝﺒﺢ ﺍﻟ ‪‬ﺮﺟ‪‬ﻞ‬
‫ﻭﺗﺒﺤﺒﺢ‪ :‬ﲤﻜﻦ ﰲ ﺍﳌﻘﺎﻡ ﻭﺍﳊﻠﻮﻝ‪ .‬ﻭﺗﺒﺤﺒﺢ ﺍﻟﺪ‪‬ﺍ ‪‬ﺭ‪ :‬ﺗﻮﺳﻄﻬﺎ‬
‫ﻭﲤﻜﹼﻦ ﻣﻨﻬﺎ؛ ﻭ‪ -‬ﺗﺒﺤﺒﺤﺖ ﺍﻟﻌ ‪‬ﺮﺏ‪ ‬ﰲ ﻟﻐﺎ‪‬ﺎ‪ :‬ﻓﺎﻟﻜﻠﻤﺔ ﲜﻤﻴﻊ‬
‫ﺴﻌ‪‬ﺔ‪.‬‬‫ﻭﺟﻮﻫﻬﺎ ﺗﺪﻝ ﰲ ﺍﻟﺪ‪‬ﺍﺭﺟﺔ ﻭﰲ ﺍﻟﻔﺼﺤﻰ ﻋﻠﻰ ﺍﻟ ‪‬‬
‫ﱯ ﻭﻳﻘﻮﳍﺎ‬ ‫ﺢ! ﺑﺘﻔﺨﻴﻢ ﺍﻟﺒﺎﺀ ﻭﺍﳊﺎﺀ‪ ،‬ﻛﻠﻤﺔ ﺗﻘﺎﻝ ﻟﻠﺼ ‪‬‬ ‫‪ -‬ﺑ ْ‪‬‬
‫ﻚ‬
‫ﻫﻮ ﻭﺗﻌﲏ‪ :‬ﻧﻔﺬ ﺍﻟﺸﻲﺀ ﺃﻭ ﻻ ﻳﻮﺟﺪ ﺃﺻﻼ‪.‬ﻭﻫﻲ ﺑﻼ ﺷ ‪‬‬
‫ﺡ"‪ -‬ﺑﺎﻟﺒﻨﺎﺀ ﻋﻠﻰ ﺍﻟﻜﺴﺮ‪ -‬ﺍﻟﺪ‪‬ﺍﻟﹼﺔ ﻋﻠﻰ ﻧﻔﺎﺩ‬ ‫ﻣﻦ ﺍﻟﻌﺮﺑ‪‬ﻴﺔ "‪‬ﺑﺤ‪‬ﺒﺎ ِ‬
‫ﺍﻟﺸﻲﺀ ﻭﻓﻨﺎﺋﻪ‪.‬‬
‫ﺑﺎﺑ‪‬ﺎ ﻋﺠﻴﻨ‪‬ﻪ‪ ،‬ﺑﺘﻔﺨﻴﻢ ﺍﻟﺒﺎﺀﻳﻦ‪ :‬ﺗﻘﺎﻝ ﻟﻠﺴ‪‬ﻤﲔ ﺍﳌﻔﺮﻁ ﰲ‬
‫‪6‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﺐ ﻭﺍﻟ‪‬ﺒﺒ‪‬ﺔ‪ :‬ﺍﻟﻐﻼﻡ ﺍﻟﺴﻤﲔ ﺍﳌﻤﺘﻠﺊ‬ ‫ﺍﻟﺴ‪‬ﻤﻦ‪ .‬ﻭﻫﻲ ﻣﻦ ﺍﻟ‪‬ﺒ ‪‬‬

‫ﺐ ﻋﺒ ‪‬ﺪ ﺍﷲ ﺑﻦ ﺍﳊﺎﺭﺙ ﻟﻜﺜﺮﺓ ﳊﻤﻪ ﰲ‬ ‫ﺍﻟﺒﺪ ِﻥ ﻧﻌﻤ ًﹰﺔ‪ .‬ﻭﺑﻪ ﻟﹸ ﱢﻘ ‪‬‬
‫ﺻﻐﺮﻩ‪ ،‬ﻭﻓﻴﻪ ﻳﻘﻮﻝ ﺍﻟﻔﺮﺯﺩﻕ)ﻃﻮﻳﻞ(‪:‬‬
‫ﻭ‪‬ﺑ‪‬ﺒﺔﹸ ﺑﺎﻳﻌﺘﻪ ﻏﲑ ﻧﺎﺩ ِﻡ‪.‬‬ ‫ﺖ ﺃﻗﻮﺍﻣﺎ ‪‬ﻭﹶﻓ‪‬ﻴﺖ‪ ‬ﺑﻌﻬﺪﻫﻢ‬ ‫ﻭﺑﺎﻳ ‪‬ﻌ ‪‬‬
‫ﺖ ﺃﻗﺪﺍﻣﻪ ﻏﺎﺻﺖ ﰲ ﺍﻷﺭﺽ؛ ﻣﻦ‬ ‫‪ -‬ﺳﺎﺥ‪ :‬ﻫﺒﻂ؛ ﻭﺳﺎﺧ ‪‬‬
‫ﺍﻟﻌﺮﺑﻴ‪‬ﺔ‪ :‬ﺳﺎﺧﺖ ﺍﻷﺭﺽ‪ -‬ﺍﳔﺴﻔﺖ‪‬؛ ﻭ‪ -‬ﺍﻷﻗﺪﺍﻡ ﰲ‬
‫ﺍﻷﺭﺽ‪ :‬ﻓﺎﻟﺪ‪‬ﻻﻟﺘﺎﻥ ﺇﻣ‪‬ﺎ ﻣﺘﻮﺍﻓﻘﺘﺎﻥ ﻭﺇﻣ‪‬ﺎ ﻣﺘﻘﺎﺭﺑﺘﺎﻥ‪.‬‬
‫ﺶ ﻓﻴﻪ‪ :‬ﺩﺧﻞ‬ ‫ﺶ‪ :‬ﺩﺧﻞ‪ ،‬ﻣﻦ ﺍﻟﻔﺼﻴﺢ‪ :‬ﺧﺸ‪‬ﻪ ﻭﺧ ‪‬‬ ‫‪ -‬ﺧ ‪‬‬
‫ﻓﻴﻪ ﻭﻏﺎﺏ‪ ،‬ﻭﻧﻔﺬ ﻭﻣﻀﻰ‪ .‬ﻭﻣﻨﻪ ﻗﻮﻝ ﺯ ‪‬ﻫﻴ‪‬ﺮ ﺑﻦ ﺃﰊ ‪‬ﺳﻠﹾﻤﻰ‬
‫)ﻛﺎﻣﻞ(‪:‬‬
‫ﻭﺭﺃﻯ ﺍﻟﻌﻴﻮ ﹶﻥ ﻭﻗﺪ ‪‬ﻭﻧ‪‬ﻰ ﺗﻘﺮﻳﺒ‪‬ﻬﺎ‬
‫ﺶ ﺑِﻬﺎ ﺧﻼ ﹶﻝ ﺍﻟ ‪‬ﻐ ‪‬ﺮﹶﻗ ِﺪ‪.‬‬ ‫ﺨ ‪‬‬‫ﻇﻤﹰﺄ ﹶﻓ ‪‬‬
‫ﺶ‪ :‬ﻭﻫﻮ ﰲ ﺍﻟﻔﺼﺤﻰ‪:‬‬ ‫ﳋ‪‬ﻴ ِ‬‫ﺶ‪ :‬ﻣﻦ ﺍ ﹶ‬ ‫ﺸﺔﹸ ﻭ ﺍﳋِﻴ ‪‬‬ ‫‪ -‬ﺍﳋِﻴ ‪‬‬
‫ﺛﻴﺎﺏ ﰲ ﻧﺴﺠﻬﺎ ﺭﻗﹼﺔ ﻭﺧﻴﻮﻃﻬﺎ ﻏﻼﻅ ﻣﻦ ﻣ‪‬ﺸﺎﻗﹶﺔ ﺍﻟﻜﺘ‪‬ﺎﻥ‬
‫ﻭﺃﺭﺩﺋﻪ‪ .‬ﻭﻣﺎﺯﺍﻟﺖ "ﺍﳌﹸﺸﺎﻗﺔ" ﻣﺴﺘﻌﻤﻠﺔ ﰲ ﺍﻟﻌﺎ ‪‬ﻣﻴ‪‬ﺔ‪.‬‬
‫‪ -‬ﺩﻧ‪‬ﻖ‪ ،‬ﰲ ﺑﻌﺾ ﺍﳌﻨﺎﻃﻖ ﺍﳉﺰﺍﺋﺮﻳ‪‬ﺔ‪ :‬ﻧﻈﺮ؛ ﻣﻦ ﺍﻟﻔﺼﻴﺢ‬
‫‪‬ﺩ‪‬ﻧ ‪‬ﻖ‪ :‬ﺍﺳﺘﻘﺼﻰ ﻭﺃﺩ‪‬ﻕ ﺍﻟﻨﻈ ‪‬ﺮ ﰲ ﻣﻌﺎﻣﻼﺗﻪ ﻭﻧﻔﻘﺎﺗﻪ؛ ﻭﻧﻈﺮ ﰲ‬
‫ﺍﻟﺸﻲﺀ ﺍﳊﻘﲑ‪ ،‬ﻭﺇﻟﻴﻪ‪ :‬ﺃﺩﺍﻡ ﺍﻟﻨﻈﺮ‪.‬‬
‫‪ -‬ﺗﻮﺩ‪‬ﺭ‪ :‬ﺿﺎﻉ‪ .‬ﻭﻫﻮ ﰲ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﻣﻄﺎﻭﻉ ‪‬ﻭ ‪‬ﺩ ‪‬ﺭ‪ :‬ﺃﺿﺎﻉ‬
‫‪7‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﻣﺎﻟﻪ ﰲ ﺍﻹﺳﺮﺍﻑ‪ .‬ﻭﻭﺩ‪‬ﺭﻩ ﺃﻭﻗﻌﻪ ﰲ ﺍﳍﻼﻙ‪.‬‬

‫‪ -‬ﻫﺮﺩ ﺍﻟﺸﻲﺀ‪ :‬ﺃﻫﻠﻜﻪ ﺃﻭ ﺃﻓﺴﺪﻩ ﺃﻭ ﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ .‬ﻣﻦ‬
‫ﺍﻟﻔﺼﻴﺢ‪ :‬ﻫﺮﺩ ﺍﻟﺜﻮﺏ‪ :‬ﻣﺰﻗﻪ؛ ﺷﻘﻘﻪ؛ ﺧﺮﻗﻪ؛ ﻭﻫﺮﺩﺕ ﺍﻟﻠﺤﻢ‬
‫ﺃﻧﻀﺠﺘﻪ ﺣﱴ ‪‬ﺮﺃ ﻭﺗﻔﺴ‪‬ﺦ؛ ﻭﰲ ﻟﺰﻭﻣﻴﺎﺕ ﺍﳌﻌﺮﻱ)ﺳﺮﻳﻊ(‪:‬‬
‫ﻳﺼﺒ‪‬ﻪ ﻣﻨﻬﺎ ﻏﺼﻦ ﻫﺎﺭﺩ‬ ‫ﻣﻦ ﻳﺪﻥ ﻟﻠﺸﺎﻛﺔ ﺃﺛﻮﺍﺑﻪ‬
‫‪ -‬ﺗﻌﺎﻓﺮﻭﺍ‪ :‬ﺗﺸﺎﺟﺮﻭﺍ؛ ﺗﺼﺎﺭﻋﻮﺍ‪ .‬ﻣﻦ ﺍﻟﻌﻔﺮ ﻭﻫﻮ ﺍﻟﺘﺮﺍﺏ‬
‫ﻷﻥ ﺍﳌﺘﺼﺎﺭﻋﲔ ﳛﺎﻭﻝ ﻛﻞ ﻣﻨﻬﻢ ﺃﻥ ﻳﺴﻘﻂ ﺻﺎﺣﺒ ٍﻪ ﻋﻠﻰ‬
‫ﺍﻷﺭﺽ ﻭﳝﺮﻏﻪ ﰲ ﺍﻟﻌﻔﺮ‪.‬‬
‫‪ -‬ﻳﺪﻭﺭ ﻋﻠﻴﻪ‪ :‬ﻳﺒﺤﺚ ﻋﻨﻪ؛ ﻣﻦ ﺩﺍﺭﺍﻟﻔﺼﻴﺤﺔ ﺿﻌﻔﺖ ﻋﻴﻨﻬﺎ‬
‫ﻟﻠﻤﺒﺎﻟﻐﺔ ﻷﻥ ﺍﻟﺒﺎﺣﺚ ﻋﻦ ﺍﻟﺸﻲﺀ ﻳﻴﻤﻢ ﺟﻬﺔ ﻓﺈﻥ ﱂ ﳚﺪ ﻣﺎ‬
‫ﻳﻄﻠﺐ ﻋﺎﺩ ﻋﻠﻰ ﺃﺩﺭﺍﺟﻪ‪ .‬ﻳﻔﻌﻞ ﺫﻟﻚ ﻣﺮﺍﺭﺍ‪ ،‬ﻓﻜﺄﻧﻪ ﻳﺪﻭﺭ‪.‬‬
‫‪ -‬ﺑﺮﻡ ﺍﳋﻴﻂ‪ :‬ﻓﺘﻠﻪ‪ .‬ﻣﻦ ﺃﺑﺮﻡ ﺍﳊﺒﻞ‪ :‬ﺟﻌﻠﻪ ﻃﺎﻗﲔ ﰒ‬
‫ﻓﺘﻠﻪ‪.‬ﻭﻣﻨﻪ ﺍﻟﱪﱘ‪ ،‬ﻭﺍﻟﱪﳝﺔ‪ ،‬ﻭﺍﻟﱪﳝﺔ ﰲ ﺍﻟﺪﺍﺭﺟﺔ ﻭﰲ ﺍﻟﻔﺼﺤﻰ ‪.‬‬
‫‪ -‬ﺍﳌﻜﺲ‪ :‬ﺍﻟﻀﺮﻳﺒﺔ ﺍﻟﱵ ﺗﺪﻓﻊ ﰲ ﺍﻷﺳﻮﺍﻕ؛ ﻭﻫﻲ‬
‫ﻓﺼﻴﺤﺔ‪ .‬ﻭﰲ ﺍﻟﻠﺴﺎﻥ‪" :‬ﺍﳌﻜﺲ" ﺿﺮﻳﺒﺔ ﻛﺎﻧﺖ ﺗﺆﺧﺬ ﻣﻦ‬
‫ﺑﺎﺋﻊ ﺍﻟﺴﻠﻊ ﰲ ﺍﻷﺳﻮﺍﻕ ﰲ ﺍﳉﺎﻫﻠﻴﺔ‪.‬‬
‫‪ -‬ﺍﳊﻼﺱ‪ :‬ﻣﻦ ﺍﳊﻠﺲ ﰲ ﺍﻟﻔﺼﺤﻰ‪ ،‬ﻭﻫﻮ ﻛﺴﺎﺀ ﺭﻗﻴﻖ‬
‫ﻋﻠﻰ ﻇﻬﺮ ﺍﻟﺪﺍﺑﺔ ﲢﺖ ﺍﻟﱪﺫﻋﺔ ﻭﺷﺒﻬﻬﺎ‪.‬‬
‫‪ -‬ﺍﻟﻮﻗﺎﻳﺔ‪ :‬ﻳﻨﻄﻖ ﺑﻘﺎﻓﻬﺎ ﻛﻤﺎ ﻳﻨﻄﻖ ﺑﺎﳉﻴﻢ ﺍﳌﺼﺮﻳﺔ‪ .‬ﻭﻫﻲ‬
‫‪8‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﻣﺎ ﳚﻌﻞ ﲢﺖ ﺍﳊﻠﺲ ﺃﻭ ﺍﻟﱪﺩﻋﺔ ﻟﻴﻘﻲ ﻇﻬﺮ ﺍﻟﺪﺍﺑﺔ ﺍﳌﺼﺎﺑﺔ‬

‫ﺑﺎﻟﺪﺑﺮ‪.‬‬
‫‪ -‬ﻗﺮﻣﺶ‪ :‬ﻣﻦ ﻗﺮﺵ ﺃﻭ ﺟﺮﺵ‪ .‬ﻓﺎﻟﻘﺮﺷﺔ ﺻﻮﺕ ﳓﻮ‬
‫ﺻﻮﺕ ﺍﳉﻮﺯ ﻭﺍﻟﺸﻦ ﺇﺫﺍ ﺣﺮﻛﺎ‪ .‬ﻭﺍﻟﻘﺮﺍﺷﻢ ﺍﳋﺸﻦ ﺍﳌﺲ؛‬
‫ﻭﺍﻟﺼﻠﺐ ﺍﻟﺸﺪﻳﺪ‪ .‬ﻭﺍﳉﺮﺵ ﺣﻚ ﺍﻟﺸﻲﺀ ﺍﳋﺸﻦ ﲟﺜﻠﻪ ﻛﻤﺎ‬
‫ﲡﺮﺵ ﺍﻷﻓﻌﻰ ﺃﻧﻴﺎ‪‬ﺎ‪.‬‬
‫‪ -‬ﺷﺘﻖ ﻛﺴﺮﺓ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻘﻮﻝ ﺟﺪﻕ ﻛﺴﺮﺓ )ﻭﺍﻟﻘﺎﻑ‬
‫ﻛﺎﳉﻴﻢ ﺍﻟﻘﺎﻫﺮﻳﺔ(؛ ﻣﻦ ﺍﻟﺸﺪﻕ ﻭﻳﺮﺍﺩ ﺑﻪ ﻣﺎ ﳝﻸ ﺍﻟﺸﺪﻕ ﻣﻦ‬
‫ﻛﺴﺮﺓ ﺍﳋﺒﺰ‪.‬‬
‫‪ -‬ﺷﻔﺘﻪ ﺧﻄﺮﺓ ﻭﺍﺣﺪﺓ‪ :‬ﻳﻘﺼﺪ ﺑﺎﳋﻄﺮﺓ ﺍﳌﺮﺓ‪ ،‬ﻭﻫﻮ ﺗﻌﺒﲑ‬
‫ﳎﺎﺯﻱ ﻓﺼﻴﺢ‪.‬ﻭﰲ ﺃﺳﺎﺱ ﺍﻟﺒﻼﻏﺔ‪":‬ﻣﺎ ﻟﻘﻴﺘﻪ ﺇﻻ ﺧﻄﺮﺓ‪ ،‬ﻭﻣﺎ‬
‫ﺫﻛﺮﺗﻪ ﺇﻻ ﺧﻄﺮﺓ ﺑﻌﺪ ﺧﻄﺮﺓ‪ ،‬ﺗﺮﻳﺪ ﺃﺣﻴﺎﻥ"‪ .‬ﻭﺷﺎﻑ ﻣﻦ‬
‫ﺃﺻﻞ ﻋﺮﰊ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺭﺃﻳﺖ ﻧﺴﺎﺀ ﻳﺘﺸﻮﻓﻦ ﻣﻦ ﺍﻟﺴﻄﻮﺡ ﺃﻱ‬
‫ﻳﻨﻈﺮﻥ ﻭﻳﺘﻄﻠﻌﻦ‪ .‬ﻭﺍﺷﺘﺎﻑ ﺍﻟﻔﺮﺱ ﻭﺗﺸﻮﻑ‪ :‬ﻧﺼﺐ ﻋﻨﻘﻪ‬
‫ﻭﺟﻌﻞ ﻳﻨﻈﺮ‪ .‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﺪﻻﻟﺔ "ﺍﻟﺸﻮﺍﻑ"‪ :‬ﺍﳌﺮﺁﺓ ﺍﻟﺼﻐﲑﺓ‬
‫ﺗﻨﻈﺮ ﻓﻴﻬﺎ ﺍﳌﺮﺃﺓ ﻭﺟﻬﻬﺎ‪.‬‬
‫‪ -‬ﻗﺎﺷﻮﺵ‪ :‬ﺍﻟﻘﺎﻑ ﻛﺎﳉﻴﻢ ﺍﻟﻘﺎﻫﺮﻳﺔ‪ ،‬ﻭﻳﻘﺼﺪ ﺑﻪ ﺍﻟﺼﺪﺭ؛‬
‫ﻣﻦ ﺍﳉﺆﺷﻮﺵ‪ :‬ﻭﻫﻮ ﺍﻟﺼﺪﺭ ﺃﻭ ﺣﻴﺰﻭﻣﻪ‪.‬‬
‫‪ -‬ﺧﺮﺑﺶ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺼﻔﺤﺔ ﻭﺍﻟﻜﺘﺎﺑﺔ ﻭﻏﲑ ﺫﻟﻚ‬
‫‪9‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﺠ ِﺪ ﺍﻟﻌﻤﻞ ﻓﻴﻬﺎ‪ .‬ﻭﰲ ﺍﻟﻔﺼﺤﻰ‬ ‫ﺃﻓﺴﺪﻫﺎ ﲞﻄﻮﻁ ﺃﻭ ﱂ ﻳ‪ِ ‬‬

‫ﺶ‪.‬‬
‫ﺨ ‪‬ﺮ‪‬ﺑ ‪‬‬
‫ﺧﺮﺑﺶ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﻌﻤﻞ ﺃﻓﺴﺪﳘﺎ؛ ﻭﺍﻟﻜﺘﺎﺏ ﻣ‪ ‬‬
‫‪ -‬ﳜﺮ‪‬ﻁ‪ :‬ﻟﻪ ﻣﻌﺎﻥ ﻛﺜﲑﺓ ﰲ ﺍﻟﻌﺎ ‪‬ﻣﻴ‪‬ﺔ ﺃﳘﱡﻬﺎ ﺃﻧ‪‬ﻪ ﻏﲑ ﻣﺘ‪‬ﺰﻥ‬
‫ﰲ ﻛﻼﻣﻪ‪ ،‬ﻭﺃﻧ‪‬ﻪ ﻏﲑ ﺻﺎﺩﻕ ﻓﻴﻤﺎ ﻳﻘﻮﻝ‪ .‬ﻭﻗﺪ ﻳﻘﺎﻝ ﳜﺮ‪‬ﻁ‪.‬‬
‫ﻭﺍﻟﻠﻔﻆ ﻣﻮﺟﻮﺩ ﰲ ﺍﻟﻔﺼﺤﻰ ﺑﺪﻻﻻﺕ ﻗﺮﻳﺒﺔ ﻣﻦ ﺩﻻﻻﺗﻪ ﰲ‬
‫ﺍﻟﻌﺎ ‪‬ﻣﻴ‪‬ﺔ‪.‬‬
‫‪ -‬ﻗﹸﺮﺍﺭﺓ ﺍﻟﱪﻣﺔ‪ :‬ﻫﻲ ﰲ ﺍﻟﺪ‪‬ﺍﺭﺟﺔ ﻭﰲ ﺍﻟﻔﺼﺤﻰ ﻣﺎ ﻟﺰﻕ‬
‫ﺑﺄﺳﻔﻞ ﺍﻟﻘﺪﺭ ﻣﻦ ﻣﺮﻕ ﺃﻭ ﺣﻄﺎﻡ ﺗﺎﺑﻞ ﳏﺘﺮﻕ‪.‬‬
‫‪ -‬ﺍﻟﺘﻠﻮﺓ ﻭﺍﻟﺘﻼﻭﺓ‪ :‬ﻳﻐﻠﺐ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﺛﻔﻞ ﺍﻟﱭ ﺑﻌﺪ‬
‫ﺗﻐﻠﻴﺘﻪ‪ .‬ﻭﺍﻟﺘﻼ ﻭﺍﻟﺘﻼﻭﺓ ﰲ ﺍﻟﻔﺼﺤﻰ‪ :‬ﺍﻟﺒﻘﻴﺔ ‪.‬‬
‫‪ -‬ﳎﻤﺞ‪ :‬ﻛﻠﻤﺔ ﻓﺼﻴﺤﺔ ﳍﺎ ﻋﺪﺓ ﺩﻻﻻﺕ ﺃﻏﻠﺒﻬﺎ ﰲ‬
‫ﺍﻟﻠﻬﺠﺔ ﺍﻟﻌﺎﻣﻴﺔ‪ .‬ﻳﻘﺎﻝ ﳎﻤﺞ ﰲ ﺧﱪﻩ‪ :‬ﱂ ﻳﺒﻴﻨﻪ؛ ﻭ‪ -‬ﺧﻄﻪ‬
‫ﺧﻠﻄﻪ ﻭﺃﻓﺴﺪﻩ ﺑﺎﻟﻘﻠﻢ؛ ﻭ‪ -‬ﺑﻔﻼﻥ‪ :‬ﺫﻫﺐ ﰲ ﺍﻟﻜﻼﻡ ﻣﻌﻪ‬
‫ﻣﺬﻫﺒﺎ ﻏﲑ ﻣﺴﺘﻘﻴﻢ ﻭﺭﺩﻩ ﻣﻦ ﺣﺎﻝ ﺇﱃ ﺣﺎﻝ‪ .‬ﻓﺎﳌﻌﲎ ﰲ‬
‫ﺍﻟﻠﻐﺘﲔ ﳚﻤﻊ ﺑﲔ ﺍﳋﻠﻂ ﻭﺍﻻﺿﻄﺮﺍﺏ ﻭﺍﻟﻐﻤﻮﺽ ﻭﺍﻟﻔﺴﺎﺩ‪.‬‬
‫‪ -‬ﲪﺎﺭﺓ‪ :‬ﻫﻲ ﰲ ﺍﻟﻌﺎﻣﻴﺔ ﺛﻼﺛﺔ ﺃﻋﻮﺍﺩ ﺗﺸﺪ ﺭﺅﻭﺳﻬﺎ‬
‫ﳎﺘﻤﻌﺔ ﻭﲣﺎﻟﻒ ﺃﺭﺟﻠﻬﺎ؛ ﺗﺴﺘﻌﻤﻞ ﳌﺨﺾ ﺍﻟﻠﱭ‪ .‬ﻣﻦ‬
‫"ﺍﳊﻤﺎﺭﺓ" ﺍﻟﻔﺼﻴﺤﺔ‪ ،‬ﺑﺎﳌﻌﲎ ﻧﻔﺴﻪ‪ .‬ﻭﺍﻟﻈﺎﻫﺮ ﺃ‪‬ﺎ ﻋﻠﻰ‬
‫ﺍﻟﺘﺸﺒﻴﻪ ﺑﺎﻷﺗﺎﻥ ﺍﳌﺴﻤﺎﺓ ﺃﻳﻀﺎ ﲪﺎﺭﺓ‪ ،‬ﻭﻛﺄ‪‬ﺎ ﻣﻄﻴﺔ ﻟﻠﻮﻃﺎﺏ‪،‬‬
‫‪10‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﻷﻥ ﺳﻘﺎﺀ ﺍﻟﻠﱭ ﻳﻨﺎﻁ ‪‬ﺎ‪.‬‬

‫‪ -‬ﺗﻐﻨﺎﻧﺖ‪ :‬ﻳﻘﻮﻝ ﺍﳌﺜﻞ ﺍﻟﻌﺎﻣﻲ‪" :‬ﺗﻐﻨﺎﻧﺖ ﲣﺴﺎﺭﺕ"‪،‬‬
‫ﻭﻛﻼ ﺍﻟﻠﻔﻈﲔ ﺑﺼﻴﻐﺔ ﺃﻣﺎﺯﻳﻐﻴﺔ‪ .‬ﻭﺍﻟﻠﻔﻆ ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﻐﻮﻥ‬
‫ﻭﻫﻮ ﰲ ﺍﻟﻔﺼﺤﻰ ﺍﻹﺻﺮﺍﺭ ﻋﻠﻰ ﺍﳌﻌﺼﻴﺔ ﻭﰲ ﺍﻟﻠﻬﺠﺔ‬
‫ﺍﻟﺪﺍﺭﺟﺔ ﺍﻟﻌﻨﺎﺩ ﺍﻟﺸﺪﻳﺪ ﻭﺍﻹﻧﻜﺎﺭ ﺭﻏﻢ ﺍﳊﺠﺞ ﺍﻟﺪﺍﻣﻐﺔ‪.‬‬
‫ﻭﻣﻌﲎ ﺍﳌﺜﻞ ﺃﻥ ﺍﻹﻓﺮﺍﻁ ﰲ ﺍﻟﻌﻨﺎﺩ ﻳﻮﺭﺙ ﺍﳋﺴﺎﺭﺓ‪.‬‬
‫‪ -‬ﺑﺎﻟﺰﺍﻑ‪ :‬ﻳﻌﲏ ﰲ ﺍﻟﻌﺎﻣﻴﺔ‪ :‬ﻛﺜﲑﺍ‪ .‬ﻭﻫﻮ ﻣﻦ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﺍﻟﻔﺼﻴﺤﺔ"ﺑﺎﳉﺰﺍﻑ" ﺑﺪﻟﻴﻞ ﺃﻥ ﺍﳉﻴﻢ ﻣﺎﺯﺍﻟﺖ ﺗﻠﻔﻆ ﰲ‬
‫ﺍﳉﻨﻮﺏ ﺍﻟﺘﻮﻧﺴﻲ‪ .‬ﻭﺑﻴﻊ ﺍﳉﺰﺍﻑ ﻣﻌﺮﻭﻑ ﰲ ﺍﻟﻔﻘﻪ‬
‫ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫‪ -‬ﺍﻟﺘﻠﻴﺲ‪ :‬ﻏﺮﺍﺭﺓ ﻛﺒﲑﺓ ﳜﺎﻁ ﻭﺳﻄﻬﺎ ﳉﻌﻠﻬﺎ ﺟﺰﺀﻳﻦ‬
‫ﻣﺘﺴﺎﻭﻳﲔ؛ ﺗﺘﺨﺬ ﳊﻤﻞ ﺍﳊﺒﻮﺏ ﻣﻦ ﻗﻤﺢ ﻭﺷﻌﲑ ﻭﻏﲑﳘﺎ‪.‬‬
‫ﻭﻣﻨﻪ ﺑﻮ ﺗﻠﻴﺲ‪ ،‬ﻭﺗﻠﺲ‪ .‬ﺗﻠﻴﺴﺔ‪ ،‬ﰲ ﺍﻟﻔﺼﺤﻰ‪ ،‬ﻭﻋﺎﺀ ﻳﺴﻮﻯ‬
‫ﻣﻦ ﺍﳋﻮﺹ ﺷﺒﻪ ﺍﻟﻘﻔﻌﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﻌﻴﺒﺔ ﺍﻟﱵ ﺗﻜﻮﻥ ﻋﻨﺪ‬
‫ﺍﻟﻘﺼﺎﺭﻳﻦ‪.‬‬
‫ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‪:‬‬
‫ﻓﻘﺪﺕ ﺍﻟﻌﺎﻣﻴﺔ‪:‬‬
‫‪ -‬ﺍﻹﻋﺮﺍﺏ ﺑﺎﳊﺮﻛﺎﺕ ﻭﲟﻌﻈﻢ ﺍﳊﺮﻭﻑ‪ ):‬ﺃﻣﺜﻠﺔ…(‪.‬‬
‫‪ -‬ﺗﺼﺤﻴﺢ ﺍﳍﻤﺰ ﺇﻻ ﰲ ﺍﻟﻨﺎﺩﺭ‪ :‬ﻻ ﺑﺎﺱ‪ ،‬ﺍﳌﻮﻣﻨﲔ‪ ،‬ﻭﺗﺆﺩﻱ‬
‫‪11‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﺍﻟﻠﻬﺠﺎﺕ ﺍﳉﺰﺍﺋﺮﻳﺔ ﺍﳌﻬﻤﻮﺯ ﺑﻮﺳﺎﺋﻞ ﺷﱴ‪ :‬ﻣﺎﻛﻞ ﺷﺎﺭﺏ‬

‫)ﰲ ﺍﻟﺸﺮﻕ(‪.‬‬
‫‪ -‬ﻛﺎﱄ ﺷﺎﺭﺏ )ﰲ ﺍﻟﻐﺮﺏ( ﺟﺎﻱ )ﰲ ﺍﻟﺸﺮﻕ( ﻣﺎﺟﻲ‬
‫)ﰲ ﺍﻟﻐﺮﺏ( ﺧﻮﻙ ﺍﳋﺎﻭﺓ ﻭﺧﺮ ﺳﺎﺧﺮ ﺍﻟﻨﻴﻒ ﺍﻟﻮﺩﻧﲔ‪.‬‬
‫‪ -‬ﺍﻟﺘﺜﻨﻴﺔ ﺇﻻ ﻗﻠﻴﻼ ﻭﰲ ﺍﻟﺒﻮﺍﺩﻱ‪ :‬ﻧﻌﺠﺘﲔ ﻣﺮﺗﲔ )ﺻﻴﻐﺔ‬
‫ﺍﳌﺜﲎ ﺗﺪﻝ ﻋﻠﻰ ﺍﳉﻤﻊ ﰲ ﺃﻋﻀﺎﺀ ﺍﳉﺴﻢ‪ :‬ﺍﻟﻌﻴﻨﲔ ﺍﻟﻮﺫﻧﲔ‬
‫ﺍﻟﺮﺟﻠﲔ ﺍﻟﻴﺪﻳﻦ؛ ﻭﻗﺪ ﳚﻤﻊ ﺍﳌﺜﲎ‪ :‬ﺍﳊﻮﺍﺟﺐ‪ ،‬ﺍﻟﺸﻮﺍﺭﺏ‪،‬‬
‫ﲟﻌﲎ ﺍﻟﺸﻔﺘﲔ(‪.‬‬
‫‪ -‬ﺍﻟﺒﻨﺎﺀ ﳌﺎ ﱂ ﻳﺴﻢ ﻓﺎﻋﻠﻪ ﺇﻻ ﻧﺎﺩﺭﺍ ﻭﰲ ﺍﻟﺒﻮﺍﺩﻱ )ﺧﺪﻋﺖ‬
‫ﺑﺎﻻﻣﺎﻥ‪ .‬ﺍﻟﻌﻮﺩ ﺳﺮﻕ ﺷﺎﻭ ﻟﻴﻞ‪.(...‬‬
‫‪ -‬ﺗﺒﺪﺃ ﺍﻟﻠﻬﺠﺎﺕ ﺍﻟﻌﺎﻣﻴﺔ ﻏﺎﻟﺒﺎ ﺑﺎﻟﺴﺎﻛﻦ‪ :‬ﻛﺘﺐ ﻣﺸﻰ‬
‫ﺷﺮﺏ‪ ...‬ﺇﻻ ﰲ ﺑﻌﺾ ﻣﻨﺎﻃﻖ ﺍﳉﻨﻮﺏ‪.‬‬
‫‪ -‬ﻳﻐﻠﺐ ﻋﻠﻴﻬﺎ ﺍﻟﻔﺘﺢ ﰲ ﺍﳊﺮﻑ ﺍﻟﺜﺎﱐ ﳑﺎ ﻫﻮ ﻣﻜﺴﻮﺭ ﺃﻭ‬
‫ﻣﻀﻤﻮﻡ‪ :‬ﲰﻊ ﻛﱪ ﺳﺒﻊ ﳕﺮ ﺑﻘﻰ ﺷﻬﺪ‪.‬‬
‫‪ -‬ﺍﳌﺮﺍﻭﺣﺔ ﺑﲔ ﺍﳊﺮﻛﺔ ﻭﺍﻟﺴﻜﻮﻥ ﻫﻲ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻌﺎﻣﺔ‪،‬‬
‫ﺗﻘﺪﻣﺖ ﺍﳊﺮﻛﺔ ﺃﻡ ﺗﺄﺧﺮﺕ‪ ،‬ﻣﻄﻠﺖ ﺃﻡ ﱂ ﲤﻄﻞ‪:‬ﻛﺘﺒﺖ ﻗﺪﺭﻙ‬
‫ﺧﺮﺟﻮﺍ ﺳﺎﻣﻊ ﻭﻃﻨﻚ ﺗﺮﺟﻢ‪...‬ﻟﻜﻦ ﻫﺬﺍ ﻻ ﻳﺼﺪﻕ ﺩﺍﺋﻤﺎ‪.‬‬
‫‪ -‬ﺍﳊﺬﻑ ﻛﺜﲑ ﰲ ﺍﳌﻔﺮﺩ ﻭﰲ ﺍﳌﺮﻛﺐ‪ :‬ﺍﺗﻞ ﻓﻴﻪ )ﺍﺗﻖ ﺍﷲ‬
‫ﻓﻴﻪ( ﻻ ﻭﻻ ﻋﻠﻴﻪ )ﻻﺿﺮﺭ ﻭﻻ ﺿﺮﺍﺭ‪-‬ﻻ ﺇﻓﺮﺍﻁ ﻭﻻ ﺗﻔﺮﻳﻂ(‬
‫‪12‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﻭﻗﻴﻞ ﺟﺎ )ﱂ ﳚﺊ ﻭﻗﻴﻞ ﺟﺎﺀ( ﻭﺍﺵ )ﻭﺃﻱ ﺷﻲﺀ؟( ﻻﺵ‬

‫)ﻷﻱ ﺷﻲﺀ؟( ﻋﻼﺵ)ﻋﻠﻰ ﺃﻱ ﺷﻲﺀ؟( ﺑﺎﺵ )ﺑﺄﻱ‬
‫ﺷﻲﺀ؟(…‬
‫‪ -‬ﺍﻟﺘﻌﺎﻗﺐ ﻭﺍﻹﺑﺪﺍﻝ ﻧﻐﺰﺓ )ﳔﺰﻩ( ﺟﺒﺪ )ﺟﺒﺬ( ﺳﺪﺭﻱ‬
‫)ﺻﺪﺭﻱ( ﺯﺩﻡ )ﺻﺪﻡ(…‬
‫‪ -‬ﺍﻟﻘﻠﺐ ﺍﳌﻜﺎﱐ ﻳﻘﺎﺑﺮﻩ )ﻳﺮﺍﻗﺒﻪ( ﺑﺮﺵ )ﺑﺸﺮ ﺍﻷﺩﱘ(‬
‫‪‬ﻠﻮﻝ‪ ،‬ﺎﱄ‪ ،‬ﻠﻲ )ﻣﻦ ﺍﻟﺒﻠﺔ( ﻗﺮﻣﻂ )ﻣﻦ ﻗﺮﻃﻢ(‪...‬‬
‫‪ -‬ﺍﻟﻠﻬﺠﺎﺕ ﰲ ﺍﳉﺰﺍﺋﺮ ﻛﺜﲑﺓ ﻟﻜﻨﻬﺎ ﻣﺘﻘﺎﺭﺑﺔ‪ .‬ﲣﺘﻠﻒ ﰲ‬
‫ﺍﻷﺩﺍﺀ ﻭﰲ ﺍﻟﻨﻄﻖ ﺑﺎﳊﺮﻭﻑ ﺍﻟﻌﺮﺑﻴﺔ ﻭﰲ ﺩﻻﻟﺔ ﺑﻌﺾ‬
‫ﺍﻷﻟﻔﺎﻅ‪ .‬ﻛﺜﲑ ﻣﻦ ﺃﲰﺎﺀ ﺍﻟﻨﺒﺎﺕ ﻭﺍﻷﺭﺽ ﻳﻐﻠﺐ ﻋﻠﻴﻪ ﺍﻟﻄﺎﺑﻊ‬
‫ﺍﻷﺻﻠﻲ )ﺃﻣﺜﻠﺔ‪.(...‬‬
‫ﺍﻟﻌﺎﻣﻴﺔ ﻭﺍﻟﻔﺼﺤﻰ ﰲ ﺍﳌﺪﺭﺳﺔ‪:‬‬
‫‪ -‬ﺍﻟﻌﺎﻣﻴﺔ ﻋﺮﺑﻴﺔ ﺍﻷﺻﻞ ﲣﺪﻡ ﺍﻟﻔﺼﺤﻰ ﺧﺪﻣﺔ ﻛﱪﻯ‬
‫ﺑﺸﺮﻁ ﺃﻥ ﳛﺴﻦ ﺍﳌﻌﻠﻢ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻨﻬﺎ‪.‬‬
‫‪ -‬ﻟﻠﺘﻠﻤﻴﺬ ﺯﺍﺩ ﻭﺍﻓﺮ ﻣﻦ ﺍﳌﻔﺮﺩﺍﺕ ﻭﺍﻟﺘﺮﺍﻛﻴﺐ ﺍﻟﱵ ﻣﺎﺭﺳﻬﺎ‬
‫ﰲ ﺍﳌﻨـﺰﻝ ﻭﺍﻟﺸﺎﺭﻉ‪.‬‬
‫‪ -‬ﻋﻠﻰ ﺍﳌﻌﻠﻢ ﺃﻥ ﻳﻠﺠـﺄ ﺇﱃ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺍﻟﱵ ﺃﺩﺭﻙ‬
‫‪‬ﺎ ﺍﻟﺘﻠﻤﻴﺬ ﺍﻟﻠﻐﺔ ﺍﻷﻡ ﺃﻱ ﺍﻻﺳﺘﻌﻤﺎﻝ ﺍﻟﺼﺤﻴﺢ ﻟﻠﻐﺔ ﻭﺍﻻﻗﺘﺼﺎﺭ‬
‫ﻋﻠﻰ ﺍﻟﻔﺼﺤﻰ ﻭﺟﱪ ﺍﻟﺘﻠﻤﻴﺬ ﻋﻠﻰ ﺍﺳﺘﻌﻤﺎﳍﺎ ﻃﻮﺍﻝ ﺍﻟﺪﺭﺱ‪.‬‬
‫‪13‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫‪ -‬ﻛﻞ ﻣﻌﻠﻢ ﻭﻛﻞ ﺃﺳﺘﺎﺫ ﻣﻌﻠﻢ ﻟﻐﺔ ﻣﻬﻤﺎ ﻛﺎﻥ ﺍﺧﺘﺼﺎﺻﻪ‬

‫ﻭﺍﳌﺎﺩﺓ ﺍﻟﱵ ﻳﺪﺭﺳﻬﺎ‪.‬‬
‫‪ -‬ﺍﻟﻮﻟﺪ ﻳﺘﻌﻠﻢ ﺍﻟﺪﺍﺭﺟﺔ ﺑﺎﳌﻤﺎﺭﺳﺔ ﻻ ﺑﺎﻟﻨﺤﻮ ﻭﺍﻟﺼﺮﻑ‪.‬‬
‫ﳝﻴﺰ ﺍﻟﻔﻌﻞ ﻭﺍﳌﻔﻌﻮﻝ ﻭﺍﻟﻈﺮﻑ ﻭﺍﻟﺘﻤﻴﻴﺰ ﻭﺍﻟﺼﻔﺔ ﻭﺍﳌﻔﺮﺩ‬
‫ﻭﺍﳉﻤﻊ ﻭﺍﳌﺎﺿﻲ ﻭﺍﳊﺎﺿﺮ ﻭﺍﳌﺴﺘﻘﺒﻞ ﻭﺍﳉﻤﻠﺔ ﺍﻟﻨﺎﻗﺼﺔ‬
‫ﻭﺍﳉﻤﻠﺔ ﺍﻟﺘﺎﻣﺔ ﺑﻄﺒﻌﻪ‪ .‬ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﺍﻟﻨﺤﻮﻳﺔ ﻧﺎﻗﺼﺔ ﰲ ﻣﻌﻈﻤﻬﺎ‬
‫ﺃﻭ ﻏﲑ ﺻﺤﻴﺤﺔ ﻻﻫﺘﻤﺎﻣﻨﺎ ﺑﺎﻹﻋﺮﺍﺏ‪.‬‬
‫‪ -‬ﺍﻟﻮﻟﺪ ﻻ ﻳﻘﻠﺪ‪ ،‬ﺑﻞ ﻳﺴﻤﻊ ﻭﻳﺴﺘﻨﺘﺞ ﺍﻟﻘﻮﺍﻋﺪ ﰲ ﺍﻟﻌﺎﻣﻴﺔ‬
‫ﻭﰲ ﺍﻟﻔﺼﺤﻰ‪.‬‬
‫‪ -‬ﻣﺎ ﺯﻟﻨﺎ ﻧﻌﺘﻘﺪ ﺃﻥ ﺍﻟﻨﺤﻮ ﻭﺳﻴﻠﺔ ﻟﺘﻌﻠﻢ ﺍﻟﻌﺮﺑﻴﺔ‪ .‬ﻧﻌﻠﻤﻪ‬
‫ﺍﻧﻄﻼﻗﺎ ﳑﺎ ﺃﻟﻒ ﻣﻨﺬ ﺍﺛﲏ ﻋﺸﺮ ﻗﺮﻧﺎ‪ .‬ﻧﺮﻫﻖ ﺍﻟﺘﻠﻤﻴﺬ ﲟﺎ ﻻ‬
‫ﻳﺴﺘﻄﻴﻊ ﺇﺩﺭﺍﻛﻪ )ﺃﻣﺜﻠﺔ‪ (...‬ﻻ ﺗﻌﻄﻲ ﺍﻟﻘﺎﻋﺪﺓ ﺇﻻ ﺑﻌﺪ‬
‫ﺍﻟﺘﻤﺮﻳﻦ ﺍﻟﺸﻔﻮﻱ‪.‬‬
‫‪ -‬ﺍﻟﻨﺤﻮ ﺍﻟﺬﻱ ﻧﻌﻠﻤﻪ ﰲ ﻣﺪﺍﺭﺳﻨﺎ ﺷﻜﻠﻲ ﺑﻌﻴﺪ ﻋﻦ‬
‫ﺍﻟﺮﻭﺡ ﺍﻟﻌﺮﺑﻴﺔ )ﻭﺻﻠﺖ ﺇﱃ ﺍﳌﺪﺭﺳﺔ ﻭﺻﻮﻻ(‪.‬‬
‫‪ -‬ﺃﳘﻴﺔ ﺍﻟﺘﻤﺮﻳﻦ ﺍﻟﺸﻔﻮﻱ ﺍﻟﺪﺍﺋﻢ ﻋﻠﻰ ﺍﻟﺘﺼﺮﻳﻒ )ﻗﺼﺔ‬
‫ﺗﺼﺮﻳﻒ ﻭﺟﻞ ﻭﻳﺴﺮ(‪.‬‬
‫‪ -‬ﺃﳘﻴﺔ ﺍﻟﻌﻤﻞ ﺍﳌﻮﺟﻪ )ﺍﻟﺒﺤﺚ ﰲ ﺍﳌﻌﺎﺟﻢ ﻭﺇﻋﻄﺎﺀ‬
‫ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻼﺯﻣﺔ ﻟﺬﻟﻚ )ﺇﺑﺔ‪ ،‬ﻣﻘﺔ‪ ،‬ﳌﺔ‪ ،‬ﻓﺌﺔ…(‪.‬‬
‫‪14‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﻭﺍﻟﻮﺳﺎﺋﻞ‬ ‫ﺍﻟﻨﺼﻮﺹ…‬ ‫‪ -‬ﺃﳘﻴﺔ ﺍﳌﻄﺎﻟﻌﺔ… ﻭﺣﻔﻆ‬

‫ﺍﻟﺴﻤﻌﻴﺔ ﺍﻟﺒﺼﺮﻳﺔ‪ ،‬ﻭﺍﳌﺴﺘﺤﺪﺙ ﻣﻦ ﺍﳌﻨﺘﺠﺎﺕ‪.‬‬
‫‪ -‬ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺍﻟﻮﺳﺎﺋﻞ ﻏﲑ ﺍ‪‬ﺪﻳﺔ ﻭﺇﺿﺎﻋﺔ ﺍﻟﻮﻗﺖ ﰲ‬
‫ﺍﻹﻋﺮﺍﺏ ﻭﺍﻟﺘﻤﺎﺭﻳﻦ ﺍﻟﻜﺘﺎﺑﻴﺔ ﻏﲑ ﺍﳌﻔﻴﺪﺓ‪.‬‬
‫‪ -‬ﻛﺎﻥ ﺍﻟﺸﻌﺮﺍﺀ ﻳﻌﺮﻓﻮﻥ ﺍﻟﻌﺮﻭﺽ ﻣﻦ ﻏﲑ ﺗﻌﻠﻴﻢ‪.‬‬
‫‪ -‬ﲢﺴﻴﺲ ﺍﳌﻌﻠﻤﲔ ﺑﺎﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺍﻷﻫﻢ ﳑﺎ ﻳﺼﻠﺢ‬
‫ﺍﻟﻠﺴﺎﻥ‪ ،‬ﻭﺑﺘﺤﺴﲔ ﻣﺴﺘﻮﺍﻫﻢ‪.‬‬
‫‪ -‬ﻭﺻﻔﻮﺓ ﺍﻟﻘﻮﻝ ﺃﻥ ﺍﻟﻌﺎﻣﻴﺔ ﺍﳉﺰﺍﺋﺮﻳﺔ ﻗﺮﻳﺒﺔ ﺟﺪﺍ ﻣﻦ‬
‫ﺍﻟﻔﺼﺤﻰ ﻭﺃﻧﻪ ﳝﻜﻦ ﺍﻹﻓﺎﺩﺓ ﻣﻨﻬﺎ ﰲ ﺍﳌﺪﺭﺳﺔ ﻻﺳﻴﻤﺎ ﰲ‬
‫ﻃﺮﻳﻘﺔ ﺗﻌﻠﻤﻬﺎ ﺃﻱ ﰲ ﳑﺎﺭﺳﺔ ﺍﻟﻔﺼﺤﻰ ﻛﻤﺎ ﲤﺎﺭﺱ‬
‫ﺍﻟﺪﺍﺭﺟﺔ‪ ،‬ﻭﰲ ﺇﺷﻌﺎﺭ ﺍﻟﺘﻠﻤﻴﺬ ﺑﺄﻥ ﺍﻟﻠﻐﺔ ﺍﻟﱵ ﻳﺘﻌﻠﻤﻬﺎ ﰲ‬
‫ﺍﳌﺪﺭﺳﺔ ﻫﻲ ﻧﻔﺴﻬﺎ ﺍﻟﱵ ﻳﺴﺘﻌﻤﻠﻬﺎ ﰲ ﺍﻟﺸﺎﺭﻉ ﻣﻊ ﺗﻘﻮﳝﻬﺎ‬
‫ﻭﺃﻥ ﺍﻟﻜﺜﲑ ﳑﺎ ﻳﻌﺮﻓﻪ ﺗﻠﻘﺎﺋﻴﺎ ﳚﺪﻩ ﰲ ﺍﻟﻔﺼﻴﺢ )ﺍﻟﻨﺪﺍﺀ ﻣﺜﻼ‪:‬‬
‫ﺃﺣﺮﻓﻪ ﻭﻣﻮﺍﺿﻊ ﺣﺬﻓﻬﺎ؛ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﳉﻤﻮﻉ ﰲ ﺍﻟﻌﺎﻃﻔﺔ‪،‬‬
‫ﻣﻌﺎﱐ ﺍﻟﺘﺼﻐﲑ…(‪.‬‬
‫‪15‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫‪ -2‬ﻋﻮﺍﻣﻞ ﺗﻘﺮﻳﺐ ﺍﻟﻌﺎﻣﻴﺔ ﻣﻦ ﺍﻟﻔﺼﺤﻰ‬

‫)ﻧﻈﺮﺓ ﻟﻐﻮﻳﺔ ﺍﺟﺘﻤﺎﻋﻴﺔ(‬
‫ﺃ‪.‬ﺩ‪ .‬ﻃﺎﻫﺮ ﻣﻴﻠﺔ‬

‫ﲤﻬﻴــــــﺪ‪:‬‬
‫ﻻ ﳝﻜﻦ ﺍﳊﺪﻳﺚ ﻋﻦ ﻣﻮﺿﻮﻉ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﱵ ﺳﺎﳘﺖ‬
‫ﻭﺗﺴﺎﻫﻢ ﰲ ﺗﻘﺮﻳﺐ ﺍﻟﻌﺎﻣﻴﺔ ﻣﻦ ﺍﻟﻔﺼﺤﻰ‪ ،‬ﻗﺒﻞ ﺗﻘﺪﱘ ﻭﺻﻒ‬
‫ﻣﻮﺟﺰ ﻟﻠﻌﻼﻗﺔ ﺍﳌﻮﺟﻮﺩﺓ ﺑﲔ ﻫﺬﻳﻦ ﺍﳌﺴﺘﻮﻳﲔ ﻣﻦ ﺍﻟﺘﺄﺩﻳﺔ ﰲ‬
‫ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻛﻤﺎ ﻫﻲ ﻋﻠﻴﻪ ﺍﻵﻥ ﰲ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺇﺫ ﺃﻥ‬
‫ﻫﻨﺎﻙ ﻋﺪﺩﺍ ﻛﺒﲑﺍ ﻣﻦ ﺍﻟﻜﺘﺎﺑﺎﺕ ﺣﻮﻝ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﳝﻜﻦ‬
‫ﺗﺼﻨﻴﻔﻪ ﺇﱃ ﺛﻼﺛﺔ ﳎﻤﻮﻋﺎﺕ ﻛﱪﻯ ﻣﺘﻤﺎﻳﺰﺓ‪.‬‬
‫ﺗﺘﻤﺜﻞ ﺍ‪‬ﻤﻮﻋﺔ ﺍﻷﻭﱃ ﻣﻦ ﺍﻟﻜﺘﺎﺑﺎﺕ ﰲ ﺍﳌﻌﺎﳉﺔ ﺍﻟﻠﻐﻮﻳﺔ‬
‫ﺍﻟﺘﺎﺭﳜﻴﺔ ﳍﺬﻩ ﺍﻟﻌﻼﻗﺔ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻜﺘﺎﺑﺎﺕ ﻏﺎﻟﺒﺎ ﻣﺎ ﻳﺼﻞ ﻓﻴﻬﺎ‬
‫ﺃﺻﺤﺎ‪‬ﺎ ﺇﱃ ﻧﺘﺎﺋﺞ ﻭﺍﺣﺪﺓ‪ ،‬ﻫﻲ ﻛﻮﻥ ﻫﺬﻳﻦ ﺍﳌﺴﺘﻮﻳﲔ‬
‫ﺍﻟﻠﻐﻮﻳﲔ‪ ،‬ﺃﻱ ﺍﻟﻔﺼﻴﺢ ﻭﺍﻟﻌﺎﻣﻲ‪ ،‬ﻣﻦ ﺃﺻﻞ ﻭﺍﺣﺪ‪ ،‬ﻓﻬﻤﺎ‬
‫ﻣﺘﻘﺎﺭﺑﺎﻥ‪ .‬ﺑﻞ ﻫﻨﺎﻙ‪ ،‬ﻣﻦ ﺑﲔ ﻫﺆﻻﺀ ﺍﻟﺪﺍﺭﺳﲔ‪ ،‬ﻣﻦ ﺣﺎﻭﻝ‬
‫ﻭﻣﺎﺯﺍﻝ ﳛﺎﻭﻝ‪ ،‬ﺃﻥ ﳛﺪﺩ ﺍﻟﻨﺴﺒﺔ ﺍﳌﺌﻮﻳﺔ ﳍﺬﻩ ﺍﻟﻘﺮﺍﺑﺔ ﰲ ﻣﺴﺘﻮﻯ‬
‫‪16‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﺍﳌﻔﺮﺩﺍﺕ ﻋﻠﻰ ﺍﻷﻗﻞ‪ ،‬ﻭﻳﻘﺪﺭﻫﺎ ﺑﲔ ‪ 80‬ﻭ‪ 90‬ﺑﺎﳌﺌﺔ‪.1‬‬

‫ﻏﲑ ﺃﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻄﺮﺡ – ﰲ ﺭﺃﻳﻲ ‪ -‬ﻋﻠﻰ ﺃﳘﻴﺘﻪ ﻣﻦ‬
‫ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻨﻈﺮﻳﺔ ﻭﺍﻟﻌﻤﻠﻴﺔ ﰲ ﻣﺘﺎﺑﻌﺔ ﺗﻄﻮﺭ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﻛﻞ‬
‫ﻣﺴﺘﻮﻳﺎ‪‬ﺎ‪ ،‬ﻳﻔﺘﻘﺮ ﺃﺣﻴﺎﻧﺎ ﺇﱃ ﺍﻟﻀﺒﻂ ﺍﳌﻨﻬﺠﻲ ﺍﻟﺘﺎﺭﳜﻲ‪ ،‬ﻷﻥ‬
‫ﻋﺪﺩﺍ ﻛﺒﲑﺍ ﻣﻦ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻔﺼﻴﺤﺔ ﺣﺪﺙ ﻓﻴﻬﺎ ﺗﻄﻮﺭ‬
‫ﺩﻻﱄ ﻋﱪ ﺍﻟﻌﺼﻮﺭ‪ ،‬ﻭﳜﺘﻠﻒ ﻫﺬﺍ ﺍﻟﺘﻄﻮﺭ ﺑﺎﺧﺘﻼﻑ ﺍﻟﺒﻴﺌﺎﺕ‬
‫ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﳑﺎ ﺟﻌﻞ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺗﻌﺪ ﻋﻨﺎﺻﺮ ﻟﻐﻮﻳﺔ ﺃﺧﺮﻯ‪،‬‬
‫ﻛﻤﺎ ﺃﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻄﺮﺡ‪ ،‬ﻻ ﻳﺴﺎﻋﺪ ﻛﺜﲑﺍ ﻋﻠﻰ ﻓﻬﻢ ﻣﺸﻜﻼﺗﻨﺎ‬
‫ﺍﻟﻠﻐﻮﻳﺔ ﺍﻟﻨﺎﲡﺔ ﻋﻦ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ ‪ -‬ﻛﻤﺎ ﺳﻨﺮﻯ ‪ -‬ﺑﻞ ﻳﻮﳘﻨﺎ ﰲ‬
‫ﻏﺎﻟﺐ ﺍﻷﺣﻴﺎﻥ ﺑﻌﺪﻡ ﻭﺟﻮﺩ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﺸﻜﻼﺕ‪ ،‬ﻭﻫﻮ ﺍﻷﻣﺮ‬
‫ﺍﻟﺬﻱ ﻳﺪﺣﻀﻪ ﺍﻟﻮﺍﻗﻊ ﺍﻟﻠﻐﻮﻱ ﺍﳊﺎﱄ‪.‬‬
‫ﺃﻣﺎ ﺍ‪‬ﻤﻮﻋﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﻟﱵ ﺻﺪﺭﺕ ﰲ ﺍﻟﻌﻘﻮﺩ‬
‫ﺍﳋﻤﺴﺔ ﺍﻷﺧﲑﺓ ﺣﻮﻝ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﻓﻘﺪ ﺭﻛﺰ ﻓﻴﻬﺎ ﺃﺻﺤﺎ‪‬ﺎ‬
‫ﻋﻠﻰ ﺍﳌﻈﻬﺮ ﺍﻟﻠﻐﻮﻱ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻠﻐﺔ ﻇﺎﻫﺮﺓ‬
‫ﺍﺟﺘﻤﺎﻋﻴﺔ‪ .‬ﻭﻛﺎﻧﺖ ﻧﺘﺎﺋﺞ ﻣﻌﻈﻢ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺎﺕ ﻫﻲ ﻭﺟﻮﺩ‬

‫‪ -1‬ﻳﺮﺟﻊ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﺇﱃ‪:‬‬

‫‪ -‬ﺃﲪﺪ ﺗﻮﻓﻴﻖ ﺍﳌﺪﱐ‪ ،‬ﻛﻠﻤﺎﺕ ﻣﻦ ﺻﻤﻴﻢ ﺍﻟﻠﻐﺔ ﻻ ﺗﺴﺘﻌﻤﻞ ﺇﻻ ﲟﺪﻳﻨﺔ ﺍﳉﺰﺍﺋﺮ‪ ،‬ﳏﺎﺿﺮ‬
‫ﳉﻠﺴﺎﺕ‪ ،‬ﺍﻟﺪﻭﺭﺓ ﺍﻷﺭﺑﻌﻮﻥ ‪‬ﻤﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺎﻟﻘﺎﻫﺮﺓ‪ ،‬ﺍﳉﺰﺀ ‪ ،3‬ﺹ ‪.247‬‬
‫‪ -‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻨﻌﺒﺪ ﺍﷲ‪ ،‬ﺑﻌﺾ ﺧﺼﺎﺋﺺ ﻟﻐﺔ ﺍﳌﺨﺎﻃﺒﺔ ﺑﲔ ﺍﻟﻠﻐﺔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻠﻬﺠﺎﺕ ﰲ‬
‫ﺍﻟﻌﺎﱂ ﺍﻟﻌﺮﰊ‪ ،‬ﳎﻠﺔ ﳎﻤﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺎﻟﻘﺎﻫﺮﺓ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ ‪ ،53‬ﺳﻨﺔ ‪.207 ،1984‬‬
‫‪17‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﻣﺴﺘﻮﻳﺎﺕ ﻟﻐﻮﻳﺔ ﳐﺘﻠﻔﺔ‪ ،‬ﺑﻌﻀﻬﺎ ﻓﺼﻴﺢ ﻭﺑﻌﻀﻬﺎ ﻋﺎﻣﻲ ﻭﺍﻟﺒﻌﺾ‬

‫ﺍﻵﺧﺮ ﻣﺰﻳﺞ ﺑﲔ ﻫﺬﺍ ﻭﺫﺍﻙ‪ ،‬ﻭﻏﺎﻟﺒﺎ ﻣﺎ ﻳﻘﻒ ﻫﺆﻻﺀ ﺍﻟﺒﺎﺣﺜﻮﻥ‬
‫ﻋﻨﺪ ﺗﻌﺪﺍﺩ ﻫﺬﻩ ﺍﳌﺴﺘﻮﻳﺎﺕ ﻭﻭﺻﻒ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﻋﻠﻰ‬
‫ﺣﺪﺓ‪ ،‬ﻭﺇﻇﻬﺎﺭ ﻣﻘﺎﻣﺎﺕ ﺍﺳﺘﻌﻤﺎﳍﺎ‪.2‬‬
‫ﻟﺬﺍ ﺃﺻﺒﺢ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺍﻟﺒﺤﺚ ﻋﻦ ﻣﻘﺎﺭﺑﺔ ﺃﺧﺮﻯ ‪-‬‬
‫ﻭﻫﻮ ﻣﺎ ﺣﺎﻭﻝ ﺃﻥ ﻳﻘﻮﻡ ﺑﻪ ﺑﻌﺾ ﺍﻟﺪﺍﺭﺳﲔ‪ ،3‬ﺗﺴﺘﻔﻴﺪ ﳑﺎ ﺗﻮﺻﻞ‬
‫ﺇﻟﻴﻪ ﺍﻟﺒﺎﺣﺜﻮﻥ ﰲ ﺍ‪‬ﻤﻮﻋﺘﲔ ﺍﻟﺴﺎﺑﻘﺘﲔ ﻣﻦ ﺍﻟﻜﺘﺎﺑﺎﺕ‪ ،‬ﻭﻛﺬﺍ ﻣﻦ‬
‫ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳊﺪﻳﺜﺔ ﰲ ﳎﺎﻝ ﺍﻟﺘﻬﻴﺌﺔ ﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﺃﻱ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻟﻠﻐﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﻛﻞ ﻣﺴﺘﻮﻳﺎ‪‬ﺎ ﺍﻟﻔﺼﻴﺤﺔ ﻭﺍﻟﻌﺎﻣﻴﺔ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻣﻦ‬
‫ﺣﻴﺚ ﻭﻇﻴﻔﺔ ﻛﻞ ﻣﺴﺘﻮﻯ ﻭﳎﺎﻻﺕ ﺍﺳﺘﻌﻤﺎﻟﻪ‪ ،‬ﺑﻐﺮﺽ ﺇﳚﺎﺩ‬
‫ﺍﻟﺴﺒﻞ ﻭﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﱵ ﲤﻜﻨﻨﺎ ﻣﻦ ﺍﻟﺘﻘﺮﻳﺐ ﺑﲔ ﻫﺬﻩ ﺍﳌﺴﺘﻮﻳﺎﺕ‪،‬‬
‫ﺃﻭ ﺍﻟﺘﻘﻠﻴﻞ ﻣﻦ ﺍﳍﻮﺓ ﺍﻟﱵ ﺗﻔﺼﻞ ﺑﻴﻨﻬﺎ‪ ،‬ﻷﻥ ﻋﻼﻗﺔ ﺍﻟﻌﺎﻣﻴﺔ‬
‫‪ -2‬ﻫﻨﺎﻙ ﻋﺪﺩ ﻣﻦ ﺍﻟﻜﺘﺎﺑﺎﺕ ﻣﻨﻬﺎ‪:‬‬
‫‪Fergusson ©, Diglossia, Word, 15, 1959.‬‬ ‫‪-‬‬
‫‪Khaoula Taleb Ibrahimi, Les Algeriens et leurs langues,‬‬ ‫‪-‬‬
‫‪Les éditions El-hikma,1995, p 87‬‬ ‫‪-‬‬
‫ﺳﻌﻴﺪ ﳏﻤﺪ ﺑﺪﻭﻱ‪ ،‬ﻣﺴﺘﻮﻳﺎﺕ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﻣﺼﺮ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ ﲟﺼﺮ‪..‬‬ ‫‪-‬‬
‫‪ -3‬ﻣﺜﻞ‪:‬‬
‫‪ -‬ﺷﻜﺮﻱ ﻓﻴﺼﻞ‪ ،‬ﻗﻀﺎﻳﺎ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ :‬ﲝﺚ ﰲ ﺍﻹﻃﺎﺭ ﺍﻟﻌﺎﻡ ﻟﻠﻤﻮﺿﻮﻉ‪،‬‬
‫ﺍﻟﻠﺴﺎﻥ ﺍﻟﻌﺮﰊ‪ ،‬ﺍﻟﻌﺪﺩ ‪ ،26‬ﺳﻨﺔ ‪ ،1986‬ﺹ ‪.24‬‬
‫‪‬ﺎﺩ ﺍﳌﻮﺳﻰ‪ ،‬ﻗﻀﻴﺔ ﺍﻟﺘﺤﻮﻝ ﺇﱃ ﺍﻟﻔﺼﺤﻰ ﰲ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺮﰊ ﺍﳊﺪﻳﺚ‪ ،‬ﺩﺍﺭ‬ ‫‪-‬‬
‫ﺍﻟﻔﻜﺮ ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ‪.‬‬
‫‪18‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﺑﺎﻟﻔﺼﺤﻰ‪ ،‬ﻛﻤﺎ ﻫﻲ ﻋﻠﻴﻪ ﺍﻵﻥ ﰲ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﲤﺜﻞ‬

‫ﺇﺷﻜﺎﻟﻴﺔ ﻣﺮﻛﺒﺔ‪ ،4‬ﺍﳒﺮﺕ ﻋﻨﻬﺎ ﻣﻌﻈﻢ ﺍﳌﺸﻜﻼﺕ ﺍﻟﻠﻐﻮﻳﺔ ﺍﻟﱵ‬
‫ﻳﻌﺎﱐ ﻣﻨﻬﺎ ﺍﻟﻨﺎﻃﻘﻮﻥ ﺑﺎﻟﻌﺮﺑﻴﺔ‪.‬‬
‫‪ -1‬ﻣﺎ ﻫﻮ ﺍﻟﻮﺿﻊ ﺍﻟﻠﻐﻮﻱ ﺍﳊﺎﱄ ﻟﺘﻔﺎﻋﻞ ﺍﻟﻌﺎﻣﻴﺔ ﻭﺍﻟﻔﺼﺤﻰ؟‬
‫ﻓﻤﻮﺿﻮﻉ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ ﻫﻮ ﺇﺫﺍ ﻣﺴﺄﻟﺔ‬
‫ﻟﻐﻮﻳﺔ ﺍﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻧﺘﺠﺖ ﻋﻦ ﺗﻘﺴﻴﻢ ﺍ‪‬ﺎﻻﺕ ﻭﺍﻟﻮﻇﺎﺋﻒ‬
‫ﺑﻴﻨﻬﻤﺎ ﰲ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﳊﻴﺎﺓ ﰲ ﳐﺘﻠﻒ ﻣﻈﺎﻫﺮﻫﺎ‪ ،‬ﺇﺫ ﺍﻛﺘﻔﺖ‬
‫ﺍﻟﻔﺼﺤﻰ ﺑﺎﻟﺘﻌﺒﲑ ﻋﻦ ﳎﺎﻻﺕ ﻣﻌﻴﻨﺔ‪ ،‬ﻛﺎﻟﺪﻳﻦ ﻭﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ‬
‫ﻭﺍﻷﻣﻮﺭ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻹﺩﺍﺭﻳﺔ ﻭﺑﻌﺾ ﺍﳌﻈﺎﻫﺮ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻟﻔﻨﻴﺔ‪،‬‬
‫ﻭﺍﻗﺘﺼﺮﺕ ﺍﻟﻌﺎﻣﻴﺔ ﻋﻠﻰ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺟﻮﺍﻧﺐ ﺍﳊﻴﺎﺓ ﺍﻟﻴﻮﻣﻴﺔ؛ ﰲ‬
‫ﺍﻟﺒﻴﺖ ﻭﺍﻟﺸﺎﺭﻉ ﻭﺍﻟﺴﻮﻕ ﻭﺍﳌﺼﻨﻊ ﻭﺑﻌﺾ ﺍﻷﻣﺎﻛﻦ ﺍﻟﺘﺮﻓﻴﻬﻴﺔ‬
‫ﻭﻣﺎ ﺇﱃ ﺫﻟﻚ‪.5‬‬
‫ﻭﻗﺪ ﺃﺩﻯ ﻫﺬﺍ ﺍﻟﺘﻘﺴﻴﻢ ﰲ ﺍﻷﺩﻭﺍﺭ‪ ،‬ﲟﺮﻭﺭ ﺍﻟﺰﻣﻦ‪ ،‬ﺇﱃ‬
‫ﻇﻬﻮﺭ ﻫﻮﺓ ﺷﺎﺳﻌﺔ ﺑﲔ ﻫﺬﻳﻦ ﺍﳌﺴﺘﻮﻳﲔ ﺍﻟﻠﻐﻮﻳﲔ ﺍﻟﻠﺬﻳﻦ ﻛﺎﻧﺎ‬
‫ﳝﺜﻼﻥ ﺃﺻﻼ ﻭﺍﺣﺪﺍ ﺩﻭﻥ ﺃﻱ ﳎﺎﻝ ﻟﻠﺸﻚ‪ ،‬ﻛﻤﺎ ﺑﻴﻨﺖ ﺫﻟﻚ‬
‫ﳐﺘﻠﻒ ﺍﻟﺪﺭﺍﺳﺎﺕ‪ .‬ﻭﺗﺘﻀﺢ ﻫﺬﻩ ﺍﳍﻮﺓ ﰲ ﻋﺪﻡ ﻗﺪﺭﺓ ﺃﻱ‬
‫ﺷﺨﺺ ﺃﻥ ﻳﺘﻜﻠﻢ ﺑﺎﻟﻔﺼﺤﻰ ﺑﻄﻼﻗﺔ ﻭﺩﻭﻥ ﺃﺧﻄﺎﺀ ﻋﻦ ﺃﻣﻮﺭ‬
‫ﺍﳊﻴﺎﺓ ﺍﻟﻴﻮﻣﻴﺔ‪ ،‬ﻛﻤﺎ ﻻ ﻳﺴﺘﻄﻴﻊ ﻫﺬﺍ ﺍﻟﺸﺨﺺ ﺃﻥ ﻳﻌﱪ ﻋﻦ‬
‫‪ -4‬ﺎﺩ ﺍﳌﻮﺳﻰ‪ ،‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺹ ‪.8‬‬
‫‪ ،Fergusson -5‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪.‬‬
‫‪19‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻔﻜﺮﻳﺔ ﺑﺎﻟﻌﺎﻣﻴﺔ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺟﻌﻞ ﳏﻤﻮﺩ‬

‫ﺗﻴﻤﻮﺭ ‪ -‬ﻭﻫﻮ ﻣﻦ ﻛﺒﺎﺭ ﺍﻷﺩﺑﺎﺀ‪ ،‬ﻭﺃﺣﺪ ﺃﺑﺮﺯ ﺍ‪‬ﻤﻌﻴﲔ ﰲ‬
‫ﳎﻤﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺎﻟﻘﺎﻫﺮﺓ ‪ -‬ﻳﺼﻒ ﺍﻟﺼﺮﺍﻉ ﺍﻟﺪﺍﺋﺮ ﺑﲔ‬
‫ﺍﳌﺪﺍﻓﻌﲔ ﻋﻦ ﺍﻟﻔﺼﺤﻰ ﻭﺑﲔ ﺃﻧﺼﺎﺭ ﺍﻟﻌﺎﻣﻴﺔ‪ ،‬ﺑﻜﻮﻥ ﺍﻟﻔﺌﺔ‬
‫ﺍﻷﻭﱃ ﺗﺴﺘﻌﻤﻞ ﺍﻟﻌﺎﻣﻴﺔ ﻟﻠﺪﻓﺎﻉ ﻋﻦ ﺍﻟﻔﺼﺤﻰ ﰲ ﺍﳌﻮﺍﻗﻒ‬
‫ﺍﳋﻄﺎﺑﻴﺔ‪ ،‬ﻭﺗﺪﺍﻓﻊ ﺍﻟﻔﺌﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻋﻦ ﺍﻟﻌﺎﻣﻴﺔ ﺑﺎﻟﻔﺼﺤﻰ‪.6‬‬
‫ﻭﻳﻌﲏ ﻣﺎ ﺳﺒﻖ ﺃﻥ ﺍﻟﻔﺼﺤﻰ ﻟﻐﺔ ﻣﻜﺘﻮﺑﺔ‪ ،‬ﻭﻟﻴﺲ ﳍﺎ‬
‫ﺗﻘﺎﻟﻴﺪ ﺍﻟﻠﻐﺔ ﺍﳌﻨﻄﻮﻗﺔ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﻋﻠﻰ ﺍﻷﻗﻞ‪ ،‬ﻭﺃﻥ ﻣﺎ‬
‫ﻧﺴﻤﻌﻪ ﰲ ﻭﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ ﺍﳌﺴﻤﻮﻋﺔ ﻭﺍﳌﺮﺋﻴﺔ‪ ،‬ﻣﻦ ﻫﺬﺍ‬
‫ﺍﳌﺴﺘﻮﻯ ﻣﺎ ﻫﻮ ﺇﻻ ﻓﺼﺤﻰ ﻣﻘﺮﻭﺀﺓ‪ ،‬ﻭ ﳛﻮﻱ ﻫﺬﺍ ﺍﳌﺴﺘﻮﻯ‬
‫ﺍﻟﻠﻐﻮﻱ ﻛﺬﻟﻚ ﺗﺮﺍﺛﺎ ﺣﻀﺎﺭﻳﺎ ﻛﺒﲑﺍ‪ ،‬ﻳﺸﺘﺮﻙ ﻓﻴﻪ ﻛﻞ ﺍﻟﻌﺮﺏ‪،‬‬
‫ﺑﻞ ﺟﻞ ﺍﳌﺴﻠﻤﲔ ﰲ ﺑﻌﺾ ﺟﻮﺍﻧﺒﻪ‪ .‬ﺃﻣﺎ ﺍﻟﻌﺎﻣﻴﺔ ﻓﻬﻲ ﻋﻜﺲ‬
‫ﺍﻟﻔﺼﺤﻰ‪ ،‬ﻟﻜﻮ‪‬ﺎ ﻟﻐﺔ ﻣﻨﻄﻮﻗﺔ‪ ،‬ﻭﱂ ﻳﺴﺒﻖ ﳍﺎ ﺃﻥ ﻛﺘﺒﺖ‬
‫ﺑﻜﻴﻔﻴﺔ ﻣﻨﻤﻄﺔ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻫﺬﻩ ﺍﻟﻌﺎﻣﻴﺔ ﰲ ﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ‬
‫ﻋﺎﻣﻴﺎﺕ‪ ،‬ﻟﻜﻞ ﻧﺎﺣﻴﺔ ﺃﻭ ﺑﻠﺪ ﺃﻭ ﺇﻗﻠﻴﻢ ﰲ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺮﰊ ﻋﺎﻣﻴﺔ‬
‫ﺧﺎﺻﺔ ﺑﻪ‪ ،‬ﻏﺎﻟﺒﺎ ﻣﺎ ﻳﻄﻠﻖ ﻋﻠﻴﻬﺎ ﻣﺼﻄﻠﺢ ﺍﻟﻠﻬﺠﺔ‪ ،‬ﻭﺗﺘﻤﻴﺰ ﻛﻞ‬
‫ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ ﲟﺠﻤﻮﻋﺔ ﻣﻦ ﺍﳋﺼﺎﺋﺺ ﺍﻟﺼﻮﺗﻴﺔ ﻭﺍﻹﻓﺮﺍﺩﻳﺔ‬
‫ﻭﺍﻟﻨﺤﻮﻳﺔ ﻭﺍﻷﺳﻠﻮﺑﻴﺔ‪.7‬‬

‫‪ -6‬ﳏﻤﻮﺩ ﺗﻴﻤﻮﺭ‪ ، ،‬ﻣﺸﻜﻼﺕ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﻟﻄﺒﻌﺔ ‪ ،1‬ﺍﳌﻄﺒﻌﺔ ﺍﻟﻨﻤﻮﺫﺟﻴﺔ‪ ،1956 ،‬ﺹ ‪.178‬‬
‫‪ -7‬ﺷﻜﺮﻱ ﻓﻴﺼﻞ‪ ،‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ ‪.23‬‬
‫‪20‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﻭﻗﺪ ﺣﺪﺙ ﺑﻌﺾ ﺍﻟﺘﻄﻮﺭ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻮﺿﻌﻴﺔ‪ ،‬ﺧﻼﻝ‬

‫ﺍﻟﻘﺮﻧﲔ ﺍﳌﺎﺿﻴﲔ‪ ،‬ﺇﺫ ﺍﺳﺘﻄﺎﻋﺖ ﺍﻟﻔﺼﺤﻰ ﺃﻥ ﺗﻘﺘﺤﻢ ﺑﻌﺾ‬
‫ﳎﺎﻻﺕ ﺍﻟﻌﺎﻣﻴﺔ‪ ،‬ﻭﻳﻈﻬﺮ ﺫﻟﻚ ﰲ ﺩﺧﻮﻝ ﻋﺪﺩ ﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ‬
‫ﻭﺍﻟﺘﺮﺍﻛﻴﺐ ﺍﻟﻔﺼﻴﺤﺔ ﰲ ﻟﻐﺔ ﺍﳌﻌﺎﻣﻼﺕ ﺍﻟﻴﻮﻣﻴﺔ‪ ،‬ﻧﺘﻴﺠﺔ ﺍﻧﺘﺸﺎﺭ‬
‫ﺍﻟﺘﻌﻠﻴﻢ ﻭﺭﻭﺍﺝ ﻭﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻌﻮﺍﻣﻞ…‪،8‬‬
‫ﻛﻤﺎ ﺣﺎﻭﻟﺖ ﺍﻟﻌﺎﻣﻴﺔ ﺃﻥ ﺗﻠﺞ ﻛﻠﻴﺎ ﺃﻭ ﺟﺰﺋﻴﺎ ﺑﻌﺾ ﺍﳌﻴﺎﺩﻳﻦ‬
‫ﺍﳌﺨﺼﺼﺔ ﻟﻠﻔﺼﺤﻰ‪ ،‬ﻭﻳﺘﻀﺢ ﺫﻟﻚ ﺟﻠﻴﺎ ﰲ ﻟﻐﺔ ﺍﳌﺴﺮﺡ ﻭﻟﻐﺔ‬
‫ﺑﻌﺾ ﺃﻗﺴﺎﻡ ﺍﻟﻘﺼﺔ ﻭﺍﻟﺮﻭﺍﻳﺔ‪ .9‬ﻭﻇﻬﺮ ﺃﻳﻀﺎ – ﻧﺘﻴﺠﺔ ﺍﻟﺘﻔﺎﻋﻞ ﺑﲔ‬
‫ﻫﺬﻳﻦ ﺍﳌﺴﺘﻮﻳﲔ ﺍﻟﻠﻐﻮﻳﲔ ﻣﻦ ﺍﻟﻌﺮﺑﻴﺔ ﻣﺴﺘﻮﻯ ﺛﺎﻟﺚ‪ ،‬ﻳﺆﺩﻱ‬
‫ﻭﻇﺎﺋﻒ ﺍﻟﻠﻐﺔ ﺍﳌﻨﻄﻮﻗﺔ ﺍﳌﺸﺘﺮﻛﺔ ﺑﲔ ﻛﻞ ﺍﻟﻌﺮﺏ‪ ،‬ﺃﻃﻠﻘﺖ ﻋﻠﻴﻪ‬
‫ﻣﺼﻄﻠﺤﺎﺕ ﻋﺪﺓ‪ ،‬ﻣﻨﻬﺎ ﺍﻟﻠﻐﺔ ﺍﻟﻮﺳﻄﻰ ﻭﺍﻟﻠﻐﺔ ﺍﳌﻬﺬﺑﺔ ﻭﻟﻐﺔ‬
‫ﺍﳌﺘﻌﻠﻤﲔ … ﻭﻫﻮ ﻣﺰﻳﺞ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‪ .10‬ﻏﲑ ﺃﻥ ﻋﺪﺩ‬
‫ﻣﺴﺘﻌﻤﻠﻴﻪ ﻣﺎﺯﺍﻝ ﳏﺪﻭﺩﺍ ﻟﺘﻔﺸﻲ ﺍﻷﻣﻴﺔ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺑﻨﻴﺘﻪ ﺍﻟﻠﻐﻮﻳﺔ‬
‫ﻫﻲ ﺃﻗﺮﺏ ﺇﱃ ﺍﻟﻌﺎﻣﻴﺔ ﻣﻦ ﺍﻟﻔﺼﺤﻰ ﰲ ﻧﻈﺮ ﺑﻌﺾ ﺍﻟﺪﺍﺭﺳﲔ‪.11‬‬

‫‪ -8‬ﳏﻤﻮﺩ ﺗﻴﻤﻮﺭ‪ ،‬ﻣﻌﺠﻢ ﺍﳊﻀﺎﺭﺓ‪ ،‬ﺍﻟﻄﺒﻌﺔ ‪ ،1‬ﺍﳌﻄﺒﻌﺔ ﺍﻟﻨﻤﻮﺫﺟﻴﺔ‪ ،1961 ،‬ﺹ ‪.10‬‬
‫‪ -9‬ﻳﻈﻬﺮ ﺫﻟﻚ ﺟﻠﻴﺎ ﰲ ﻟﻐﺔ ﺍﳌﺴﺮﺡ ﻭﰲ ﺍﳊﻮﺍﺭ ﰲ ﺍﻹﻧﺘﺎﺝ ﺍﻟﻘﺼﺼﻲ ﻭﺍﻟﺮﻭﺍﺋﻲ ﻣﺜﻞ ﺭﻭﺍﻳﺎﺕ‬
‫ﺍﻟﻄﻴﺐ ﺻﺎﱀ ﻭﳒﻴﺐ ﳏﻔﻮﻅ ﻭﻏﲑﳘﺎ‪.‬‬
‫‪ -10‬ﺎﺩ ﺍﳌﻮﺳﻰ‪ ،‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ ‪.13‬‬
‫‪-11‬ﺎﺩ ﺍﳌﻮﺳﻰ‪ ،‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺹ ‪.81‬‬
‫‪21‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﻭﳝﻜﻦ ﺃﻥ ﻧﺴﺘﻨﺘﺞ ﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﻟﻮﺻﻒ ﺍﳌﻮﺟﺰ‬

‫ﻷﻧﻮﺍﻉ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺣﻮﻝ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‪ ،‬ﺃﻧﻪ ﻻ‬
‫ﳝﻜﻦ ﺍﻻﺳﺘﻐﻨﺎﺀ ﻋﻦ ﺃﺣﺪ ﻫﺬﻳﻦ ﺍﳌﺴﺘﻮﻳﲔ ﻣﻦ ﺍﻟﺘﻌﺒﲑ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ‬
‫ﻓﺎﻻﻧﺘﺼﺎﺭ ﻟﻠﻔﺼﺤﻰ ﻭﺣﺪﻫﺎ‪ ،‬ﻛﻤﺎ ﻫﻲ ﻋﻠﻴﻪ ﺍﻵﻥ‪ ،‬ﺃﻭ ﺍﻟﺪﻋﻮﺓ‬
‫ﺇﱃ ﺍﻟﻌﺎﻣﻴﺔ ﲟﻔﺮﺩﻫﺎ ﻣﻮﺿﻮﻉ ﻓﻴﻪ ﻧﻈﺮ‪ ،‬ﻷﻥ ﻟﻠﻔﺼﺤﻰ ﻛﺜﲑﺍ ﻣﻦ‬
‫ﺍﳌﺰﺍﻳﺎ‪ ،‬ﺗﻔﺘﻘﺮ ﺇﻟﻴﻬﺎ ﺍﻟﻌﺎﻣﻴﺔ‪ ،‬ﻭﻻ ﻳﺘﺴﻊ ﺍﳌﻘﺎﻡ ﻟﺬﻛﺮﻫﺎ ﻫﻨﺎ‪ ،‬ﻟﺬﻟﻚ‬
‫ﺗﺒﻨﺎﻫﺎ ﺍﻟﻌﺮﺏ ﺍﶈﺪﺛﻮﻥ ﺑﻌﺪ ﺻﺮﺍﻉ ﻛﺒﲑ ﻣﻊ ﺩﻋﺎﺓ ﺍﻟﻌﺎﻣﻴﺔ‪،12‬‬
‫ﻭﻟﻜﻦ ﻟﻠﻌﺎﻣﻴﺔ ﺃﻳﻀﺎ ﻋﺪﺩ ﻣﻦ ﺍﳌﺰﺍﻳﺎ ﻏﲑ ﻣﻮﺟﻮﺩﺓ ﰲ ﺍﻟﻔﺼﺤﻰ‪،‬‬
‫ﳚﺐ ﺃﻻ ﻧﺘﺠﺎﻫﻠﻬﺎ‪ ،‬ﻭﳍﺬﺍ ﺍﻟﺴﺒﺐ ﻣﺎﺯﺍﻝ ﺍﳌﻮﺿﻮﻉ ﻣﻄﺮﻭﺣﺎ‬
‫ﻟﻠﻨﻘﺎﺵ ﰲ ﺍﻷﻭﺳﺎﻁ ﺍﻟﻌﻠﻤﻴﺔ‪ 13‬ﻭﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﻨﺎﺳﺒﺔ ﺍﻟﺴﻌﻴﺪﺓ‬
‫ﺍﻟﱵ ﺃﺗﺎﺣﻬﺎ ﻟﻨﺎ ﺍ‪‬ﻠﺲ ﺍﻷﻋﻠﻰ ﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ‪.‬‬

‫‪ -12‬ﺯﻛﺮﻳﺎ ﺳﻌﻴﺪ ﻧﻔﻮﺳﺔ‪ ،‬ﺗﺎﺭﻳﺦ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﻌﺎﻣﻴﺔ ﻭﺁﺛﺎﺭﻫﺎ ﰲ ﻣﺼﺮ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪،‬‬
‫ﻃﺒﻌﺔ ﺛﺎﻧﻴﺔ‪.1980 ،‬‬
‫‪ -13‬ﻳﺮﺟﻊ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺇﱃ‪:‬‬
‫‪ -‬ﳎﻤﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺎﻟﻘﺎﻫﺮﺓ‪ ،‬ﺍﻟﺘﺮﺍﺙ ﺍ‪‬ﻤﻌﻲ ﰲ ﲬﺴﲔ ﻋﺎﻣﺎ‪ ،‬ﲰﲑﻛﻮ ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ‪،‬‬
‫ﺃﻣﺒﺎﻳﺔ‪ ،‬ﺹ ‪ 99‬ﻓﻤﺎ ﻓﻮﻕ‪.‬‬
‫‪ -‬ﺎﺩ ﺍﳌﻮﺳﻰ‪ ،‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ 235 ،‬ﻓﻤﺎ ﻓﻮﻕ‪.‬‬
‫‪22‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫‪ -2‬ﻣﺎﺫﺍ ﻧﺘﺞ ﻋﻦ ﻫﺬﺍ ﺍﻟﻮﺿﻊ ﺍﻟﻠﻐﻮﻱ ﻣﻦ ﻣﺸﻜﻼﺕ؟‬

‫ﻫﻞ ﳝﻜﻦ ﲡﺎﻭﺯﻩ؟ ﻣﺎ ﻫﻮ ﺍﻟﻮﺿﻊ ﺍﻟﻠﻐﻮﻱ ﺍﻟﺬﻱ ﻧﻄﻤﺢ ﺇﱃ ﲢﻘﻴﻘﻪ؟‬
‫ﻟﻘﺪ ﻧﺘﺞ ﻋﻦ ﻫﺬﺍ ﺍﻟﻮﺿﻊ ﻋﺪﺩ ﻛﺒﲑ ﻣﻦ ﺍﳌﺸﻜﻼﺕ‬
‫ﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﳒﺪ ﰲ ﻣﻘﺪﻣﺘﻬﺎ ﺍﳌﺪﺓ ﺍﻟﺰﻣﺎﻧﻴﺔ ﺍﻟﻄﻮﻳﻠﺔ ﺍﻟﱵ ﻳﺴﺘﻐﺮﻗﻬﺎ‬
‫ﻣﺘﻌﻠﻤﻮ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻔﺼﺤﻰ‪ ،‬ﺩﻭﻥ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﻧﺘﺎﺋﺞ‬
‫ﻣﺮﺿﻴﺔ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﺣﻴﺎﻥ‪ ،14‬ﻭﻣﺎ ﺗﻔﺮﻉ ﻋﻦ ﻫﺬﻩ ﺍﻟﻮﺿﻌﻴﺔ‬
‫ﻣﻦ ﻣﺸﻜﻼﺕ ﳐﺘﻠﻔﺔ‪ ،‬ﻛﺎﻟﺘﺨﻠﻒ ﰲ ﲢﺼﻴﻞ ﺍﳌﻌﺎﺭﻑ ﺍﻟﻌﻠﻤﻴﺔ‪،‬‬
‫ﻷﻥ ﺃﺫﻫﺎﻥ ﺍﳌﺘﻌﻠﻤﲔ ﺗﻨﺼﺮﻑ ﺇﱃ ﺍﻟﺸﻜﻞ ﺍﻟﺬﻱ ﻛﺘﺒﺖ ﺑﻪ ﻫﺬﻩ‬
‫ﺍﳌﻌﺎﺭﻑ‪ ،‬ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺘﻔﻜﲑ ﰲ ﳏﺘﻮﻳﺎﺕ ﻫﺬﺍ ﺍﻟﺸﻜﻞ‪ ،‬ﻭﻋﺪﻡ‬
‫ﻭﺟﻮﺩ ﻟﻐﺔ ﻣﻨﻄﻮﻗﺔ ﻣﺸﺘﺮﻛﺔ ﺑﲔ ﻛﻞ ﺍﻟﻨﺎﻃﻘﲔ ﺑﺎﻟﻌﺮﺑﻴﺔ‪،‬‬
‫ﺗﻜﺘﺴﺐ ﺑﻜﻴﻔﻴﺔ ﻃﺒﻴﻌﻴﺔ ﻭﻋﻔﻮﻳﺔ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﺍﻟﻠﻬﺠﺎﺕ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﻭﻫﻮ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻗﺪ ﺳﺎﻫﻢ ﰲ ﻋﺪﻡ‬
‫ﺑﻠﻮﻍ ﺍﳋﻄﺎﺏ ﺍﻟﺴﻴﺎﺳﻲ ﻭﺍﻹﻋﻼﻣﻲ ﻭﺍﻟﺜﻘﺎﰲ ﺑﺎﻟﺼﻮﺭﺓ ﺍﳌﺮﺿﻴﺔ‪،‬‬
‫ﺇﱃ ﻛﺎﻓﺔ ﺍﻟﻄﺒﻘﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﺩﺭﺟﺔ ﺗﻌﻠﻤﻬﺎ‪.‬‬
‫ﻭﻟﻌﻞ ﻣﻦ ﺑﲔ ﺍﻷﺳﺒﺎﺏ ﺍﻷﺳﺎﺳﻴﺔ ﰲ ﺿﻌﻒ ﺗﻌﻠﻴﻢ‬
‫ﺍﻟﻌﺮﺑﻴﺔ– ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺪﺍﺧﻠﻴﺔ ﺍﳌﺮﺗﺒﻄﺔ ﺑﻌﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻴﻢ‬
‫ﺫﺍ‪‬ﺎ‪-‬ﻫﻮ ﺃﻥ ﻣﻜﺘﺴﺒﺎﺕ ﺍﻟﻄﻔﻞ ﺍﻟﻠﻐﻮﻳﺔ ﺍﻟﱵ ﲤﺖ ﺑﻜﻴﻔﻴﺔ ﺳﻠﻴﻘﻴﺔ‬
‫ﻗﺒﻞ ﺑﻠﻮﻏﻪ ﺳﻦ ﺍﻟﺘﻤﺪﺭﺱ‪ ،‬ﻻ ﺗﺴﺘﺜﻤﺮ ﰲ ﺍﳌﺪﺭﺳﺔ ﺑﺼﻔﺔ‬

‫‪ -14‬ﺷﻜﺮﻱ ﻓﻴﺼﻞ‪ ،‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪.26 ،‬‬

‫‪23‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﻋﻘﻼﻧﻴﺔ‪ ،15‬ﺑﻞ ﲢﺎﺭﺏ ﻫﺬﻩ ﺍﳌﻜﺘﺴﺒﺎﺕ ﺃﺣﻴﺎﻧﺎ‪ ،‬ﲝﺠﺔ ﺃ‪‬ﺎ ﻏﲑ‬

‫ﻓﺼﻴﺤﺔ‪ ،‬ﻭﺃﻥ ﻣﺎ ﺗﻌﻠﻤﻪ ﻫﺬﺍ ﺍﻟﺘﻠﻤﻴﺬ ﰲ ﺍﳌﺪﺭﺳﺔ ﻣﻦ ﻓﺼﺤﻰ‪،‬‬
‫ﻳﻀﻴﻊ ﻛﺜﲑ ﻣﻨﻪ‪ ،‬ﻭﻫﻮ ﺧﺎﺭﺝ ﻫﺬﻩ ﺍﳌﺆﺳﺴﺔ‪ ،‬ﺃﻭ ﻋﻨﺪ ﲣﺮﺟﻪ‬
‫ﻣﻨﻬﺎ‪.‬‬
‫ﻭﺍﻟﺮﻫﺎﻥ ﺍﳌﻄﺮﻭﺡ ﺍﻟﻴﻮﻡ ﺃﻣﺎﻣﻨﺎ‪ ،‬ﻫﻮ ﻛﻴﻔﻴﺔ ﺍﳋﺮﻭﺝ ﻣﻦ‬
‫ﻫﺬﻩ ﺍﻟﻮﺿﻌﻴﺔ‪ ،‬ﺃﻭ ﲡﺎﻭﺯ ﺃﻫﻢ ﻋﻘﺒﺎ‪‬ﺎ ﻋﻠﻰ ﺍﻷﻗﻞ؟ ﻭﻛﻴﻒ‬
‫ﻧﺴﺘﻔﻴﺪ ﻣﻦ ﻣﺰﺍﻳﺎ ﺍﻟﻔﺼﺤﻰ ﰲ ﻗﻮﺍﻋﺪﻫﺎ ﻭﻣﺘﻨﻬﺎ ﻭﺃﺳﺎﻟﻴﺒﻬﺎ‪،‬‬
‫ﻭﻣﻦ ﻣﺰﺍﻳﺎ ﺍﻟﻌﺎﻣﻴﺔ ﰲ ﺍﳌﻔﺎﻫﻴﻢ ﺍﳊﻀﺎﺭﻳﺔ ﺍﳌﺘﺪﺍﻭﻟﺔ ﺑﲔ ﺍﻟﻨﺎﺱ‬
‫ﻭﰲ ﻗﻮﺍﻋﺪ ﺍﻻﻗﺘﺼﺎﺩ ﺍﻟﻠﻐﻮﻱ ﺍﳌﺸﺘﺮﻛﺔ ﺍﻟﱵ ﺗﺘﻤﻴﺰ ‪‬ﺎ‪ ،‬ﻣﻦ ﺃﺟﻞ‬
‫ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻣﺴﺘﻮﻯ ﻟﻐﻮﻱ‪ ،‬ﻛﺤﺪ ﺃﺩﱏ ﻣﺸﺘﺮﻙ ﰲ ﺍﻟﺒﺪﺍﻳﺔ‬
‫ﺑﲔ ﻛﻞ ﺍﳉﺰﺍﺋﺮﻳﲔ ﰲ ﺍﳌﺮﺣﻠﺔ ﺍﻷﻭﱃ‪ ،‬ﻭﺑﲔ ﻛﻞ ﺍﻟﻌﺮﺏ ﰲ‬
‫ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻳﺆﺩﻱ ﻭﻇﺎﺋﻒ ﺍﻟﻠﻐﺔ ﺍﳌﻨﻄﻮﻗﺔ ﻭﺍﻟﻠﻐﺔ ﺍﳌﻜﺘﻮﺑﺔ ﰲ‬
‫ﺁﻥ ﻭﺍﺣﺪ‪ ،‬ﻭﻳﻜﺘﺴﺐ ﺑﻜﻴﻔﻴﺔ ﻋﻔﻮﻳﺔ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﺇﱃ‬
‫ﺍﳌﺪﺭﺳﺔ‪ ،‬ﻭﻳﺼﻠﺢ ﻟﻠﺘﻌﺒﲑ ﻋﻦ ﳐﺘﻠﻒ ﻣﻈﺎﻫﺮ ﺍﳊﻴﺎﺓ ﺍﻟﺮﻭﺣﻴﺔ‬
‫ﻭﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﳌﺎﺩﻳﺔ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻟﻠﻐﺎﺕ ﺍﳊﻴﺔ‬
‫ﰲ ﺯﻣﺎﻧﻨﺎ ﺍﻟﱵ ﲤﺘﻠﻚ ﻗﺪﺭﺍ ﻣﺸﺘﺮﻛﺎ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﻭﺍﳌﻔﺮﺩﺍﺕ‪،‬‬
‫ﺍﻛﺘﺴﺒﻪ ﻛﻞ ﺍﻟﻨﺎﻃﻘﲔ ‪‬ﺎ‪ ،‬ﺑﻜﻴﻔﻴﺔ ﺳﻠﻴﻘﻴﺔ‪ ،‬ﻭﺑﺎﺳﺘﻄﺎﻋﺔ ﻷﺟﻨﱯ‬
‫ﺃﻥ ﻳﺘﻌﻠﻢ ﺟﺰﺀﺍ ﻣﻨﻪ ﰲ ﻣﺪﺓ ﻗﺼﲑﺓ ‪ ،‬ﻳﺴﻤﺢ ﻟﻪ ﺑﻘﻀﺎﺀ ﺣﺎﺟﺎﺗﻪ‬

‫‪ -15‬ﻧﻈﺮﺍ ﻟﻮﺟﻮﺩ ﺍﻟﻌﺎﻣﻴﺔ ﰲ ﺍﳌﻌﺎﻣﻼﺕ ﺍﻟﻴﻮﻣﻴﺔ ﻭﺍﻟﻠﻐﺎﺕ ﺍﻷﺟﻨﺒﻴﺔ ﰲ ﺑﻌﺾ ﺍﳌﺼﺎﱀ ﺍﻹﺩﺍﺭﻳﺔ‬
‫ﻭﺍﳌﺆﺳﺴﺎﺕ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪.‬‬
‫‪24‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﺍﻷﺳﺎﺳﻴﺔ ﺩﻭﻥ ﻋﻨﺎﺀ‪.‬‬

‫ﺇﻥ ﲢﻘﻴﻖ ﻣﺜﻞ ﻫﺬﺍ ﺍﳍﺪﻑ ﳑﻜﻦ ﻋﻠﻰ ﺍﳌﺪﻳﲔ ﺍﳌﺘﻮﺳﻂ‬
‫ﺃﻭ ﺍﻟﺒﻌﻴﺪ ‪ -‬ﺗﺒﻌﺎ ﳌﺪﻯ ﳒﺎﺡ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻬﻴﺌﺔ ﺍﻟﻠﻐﻮﻳﺔ ﻭﺍﺯﺩﻫﺎﺭ‬
‫ﺍﳊﺮﻛﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻟﻔﻜﺮﻳﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺮﰊ ‪ -‬ﻷﻥ ﺗﺎﺭﻳﺦ ﻛﺜﲑ‬
‫ﻣﻦ ﺍﻟﻠﻐﺎﺕ ﺍﳌﻌﺎﺻﺮﺓ ﻭﺗﻄﻮﺭ ﺍﻟﺪﺭﺍﺳﺎﺕ ﰲ ﳎﺎﻝ ﺍﻟﺘﻬﻴﺌﺔ‬
‫ﺍﻟﻠﻐﻮﻳﺔ‪ ،16‬ﻭﺗﻨﻮﻉ ﻭﺳﺎﺋﻞ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻻﺗﺼﺎﻝ‪ ،‬ﻳﺆﻛﺪ ﺇﻣﻜﺎﻧﻴﺔ‬
‫ﺑﻠﻮﻍ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻐﺎﻳﺔ‪.‬‬
‫‪ -3‬ﻣﻦ ﻳﺴﺎﻫﻢ ﰲ ﺗﻜﻮﻳﻦ ﻫﺬﺍ ﺍﻟﻮﺿﻊ ﺍﳉﺪﻳﺪ؟‬
‫ﺇﻥ ﻛﻞ ﺃﻓﺮﺍﺩ ﺍ‪‬ﺘﻤﻊ ﻣﻌﻨﻴﻮﻥ ‪‬ﺬﻩ ﺍﻟﻌﻤﻠﻴﺔ‪ ،‬ﻏﲑ ﺃﻥ‬
‫ﺍﳌﺮﺣﻠﺔ ﺍﻷﻭﱃ‪ ،‬ﺗﺸﺮﻉ ﻓﻴﻬﺎ ﺑﻌﺾ ﺍﳌﺆﺳﺴﺎﺕ ﻭﺍﻟﻔﺌﺎﺕ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﱵ ﳍﺎ ﺗﺄﺛﲑ ﻛﺒﲑ ﰲ ﺍ‪‬ﺘﻤﻊ ‪ ،‬ﲝﻜﻢ ﻭﻇﺎﺋﻔﻬﺎ ﺃﻭ‬
‫ﻣﻜﺎﻧﺘﻬﺎ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ .‬ﻭﻣﻦ ﺃﻫﻢ ﻫﺬﻩ ﺍﳌﺆﺳﺴﺎﺕ ﻭﺍﻟﻔﺌﺎﺕ‪:‬‬
‫ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻹﻋﻼﻡ ﻭﺍﻹﺩﺍﺭﺓ ﻭﺍﶈﻴﻂ ﺍﳋﺎﺭﺟﻲ ﻭﺍﳌﺴﺠﺪ ﻭﺍﳊﺮﻛﺔ‬
‫ﺍﻷﺩﺑﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍ‪‬ﺘﻤﻊ ﺍﳌﺪﱐ‪.‬‬
‫ﻭﻓﻴﻤﺎ ﻳﺄﰐ ﻭﺻﻒ ﻣﻮﺟﺰ ﻟﻜﻞ ﻋﺎﻣﻞ ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﻮﺍﻣﻞ‪:‬‬
‫‪ -‬ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺘﻜﻮﻳﻦ ‪:‬‬
‫ﺇﻥ ﺍﻟﺘﻌﻠﻴﻢ ﻫﻮ ﻣﻦ ﺃﻫﻢ ﺍﻟﻌﻮﺍﻣﻞ ﰲ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻟﻠﻐﺔ‬
‫‪16‬‬
‫‪- Hagège ©, Voies et moyens de l’action humaine sur les langues, in La‬‬
‫‪réforme des langues : histoire et avenire, volume 1, Printed in Belgium, by‬‬
‫‪Orientalist, Louvain, 1983, p 65.‬‬
‫‪25‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﺍﻟﻌﺮﺑﻴﺔ ﻭﻧﺸﺮﻫﺎ‪ ،‬ﻛﻤﺎ ﺗﺆﻛﺪ ﺫﻟﻚ ﻛﻞ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻷﻛﺎﺩﳝﻴﺔ‪،17‬‬

‫ﻭﻻﺳﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺘﻌﻠﻴﻢ ﺇﺟﺒﺎﺭﻳﺎ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﻋﻨﺪﻧﺎ‪،‬‬
‫ﻭﻛﺎﻧﺖ ﻧﻮﻋﻴﺘﻪ ﺟﻴﺪﺓ‪ .‬ﻭﺇﺫﺍ ﻧﻈﺮﻧﺎ ﺇﱃ ﻭﺍﻗﻊ ﺗﻌﻠﻴﻢ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﺍﳊﺎﱄ‪ ،‬ﻣﻦ ﻣﻨﻈﻮﺭ ﺍﳌﻮﺿﻮﻉ ﺍﳌﻌﺎﰿ ﰲ ﻫﺬﻩ ﺍﳉﻠﺴﺔ ﺍﻟﻌﻠﻤﻴﺔ‪،‬‬
‫ﳒﺪﻩ ﻣﻘﺒﻮﻻ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ ﰲ ﺃﻫﺪﺍﻓﻪ ﻭﺑﺮﺍﳎﻪ‪ ،‬ﻷﻧﻪ ﻳﻄﻤﺢ ﺇﱃ‬
‫ﺇﻛﺴﺎﺏ ﺍﻟﺘﻠﻤﻴﺬ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺷﻘﻴﻬﺎ ﺍﳌﻜﺘﻮﺏ ﻭﺍﳌﻨﻄﻮﻕ‪.‬‬
‫ﻭﻳﻈﻬﺮ ﺫﻟﻚ ﻓﻴﻤﺎ ﺃﻗﺮﺗﻪ ﻧﺼﻮﺻﻪ ﺍﻟﺮﲰﻴﺔ ﻣﻦ ﺃﻫﺪﺍﻑ‪ ،‬ﻭﻣﺎ‬
‫ﺗﻀﻤﻨﺘﻪ ﺑﺮﺍﳎﻪ ﻣﻦ ﻣﻮﺿﻮﻋﺎﺕ‪ .18‬ﺇﻻ ﺃﻥ ﻫﻨﺎﻙ ﻧﻘﺎﺋﺺ ﻭﺍﺿﺤﺔ‬
‫ﰲ ﻃﺮﻕ ﺍﻟﺘﺪﺭﻳﺲ ﻭﺗﻄﺒﻴﻘﺎ‪‬ﺎ ﺍﻟﻴﻮﻣﻴﺔ ﺑﺴﺒﺐ ﺿﻌﻒ ﺍﻟﺘﺄﻃﲑ‬
‫ﻭﻗﻠﺔ ﺍﻹﻣﻜﺎﻧﺎﺕ‪.‬‬
‫ﻏﲑ ﺃﻥ ﺗﻌﻠﻴﻢ ﺃﻱ ﻟﻐﺔ ﻻ ﻳﻜﻮﻥ ﻧﺎﺟﺤﺎ‪ ،‬ﺇﻥ ﱂ ﺗﺜﻤﻦ‬
‫ﻧﺘﺎﺋﺠﻪ‪ ،‬ﻭﱂ ﳚﺪ ﺻﺪﻯ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﻌﻤﻠﻴﺔ‪ ،‬ﺧﺎﺭﺝ ﺍﳌﺆﺳﺴﺎﺕ‬
‫ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪ .‬ﻭﻫﻮ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺳﺎﻫﻢ ﰲ ﺗﺄﺧﺮ ﺗﻌﻠﻴﻢ ﺍﻟﻌﺮﺑﻴﺔ ﰲ‬
‫ﺍﻟﺒﻠﺪﺍﻥ ﺍﻟﻌﺮﺑﻴﺔ ﻋﺎﻣﺔ‪ ،‬ﻭﰲ ﺍﳉﺰﺍﺋﺮ ﻋﻠﻰ ﻭﺟﻪ ﺍﳋﺼﻮﺹ‪ ،‬ﻟﻮﺟﻮﺩ‬
‫ﺍﻟﻌﺎﻣﻴﺔ ﻭﺍﻟﻠﻐﺎﺕ ﺍﻷﺟﻨﺒﻴﺔ ﺍﻟﱵ ﺗﻘﻮﻡ ﺑﺒﻌﺾ ﺍﻟﻮﻇﺎﺋﻒ ﺍﻟﺘﺒﻠﻴﻐﻴﺔ‬
‫ﺍﻷﺳﺎﺳﻴﺔ ﰲ ﺍ‪‬ﺘﻤﻊ‪.‬‬

‫‪Mackey (W.F), Bilinguisme et contact des langues, Coll :Initiation à -17‬‬

‫‪la linguistique, Klincksieck, Paris, 1976, P 45/‬‬
‫‪ -18‬ﻳﺮﺟﻊ ﺇﱃ ﳐﺘﻠﻒ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺮﲰﻴﺔ ﺍﻟﱵ ﺃﺻﺪﺭ‪‬ﺎ ﻭﺯﺍﺭﺓ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻮﻃﻨﻴﺔ ﻓﻴﻤﺎ ﻳﺘﺼﻞ ﺑﺄﻫﺪﺍﻑ‬
‫ﺗﻌﻠﻴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺑﱪﺍﳎﻬﺎ‪.‬‬
‫‪26‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﻭﳝﻜﻦ ﺃﻥ ﻧﻀﻴﻒ ﺇﱃ ﻫﺬﺍ ﺍﻟﻌﺎﻣﻞ ﺍﻷﺳﺎﺳﻲ ﰲ ﺍﻟﺘﻘﺮﻳﺐ‬

‫ﺑﲔ ﺍﻟﻌﺎﻣﻴﺔ ﻭﺍﻟﻔﺼﺤﻰ ﺃﻭ ﰲ ﺗﻜﻮﻳﻦ ﺍﳌﻌﻴﺎﺭ ﺍﳌﺸﺘﺮﻙ ﻣﺎ ﻳﻜﺘﺴﺒﻪ‬
‫ﺍﻟﺸﺎﺏ ﻣﻦ ﻟﻐﺔ ﻣﺸﺘﺮﻛﺔ ﺃﺛﻨﺎﺀ ﺍﳋﺪﻣﺔ ﺍﻟﻮﻃﻨﻴﺔ ﺃﻭ ﺍﳋﺪﻣﺔ‬
‫ﺍﻟﻌﺴﻜﺮﻳﺔ ﻛﻤﺎ ﻳﺴﻤﻴﻬﺎ ﺃﻫﻞ ﺍﳌﺸﺮﻕ‪.‬‬
‫‪ -‬ﻭﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ‪:‬‬
‫ﳚﻤﻊ ﺍﻟﺪﺍﺭﺳﻮﻥ ﺃﻥ ﺍﻹﻋﻼﻡ ‪ ،‬ﲟﺨﺘﻠﻒ ﺃﻧﻮﺍﻋﻪ ﻭﻭﺳﺎﺋﻠﻪ‪،‬‬
‫ﻻ ﻳﻘﻞ ﺃﳘﻴﺔ ﻋﻦ ﺍﻟﺘﻌﻠﻴﻢ ﰲ ﻧﺸﺮ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﺍﳌﺴﺎﳘﺔ ﰲ ﺗﺮﻗﻴﺘﻬﺎ‪.19‬‬
‫ﻭﻟﻘﺪ ﺃﺩﻯ ﺍﻹﻋﻼﻡ ﺍﻟﻌﺮﰊ ﻫﺬﻩ ﺍﳌﻬﻤﺔ‪ ،‬ﻣﻨﺬ ﺍﻟﻘﺮﻥ ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ‬
‫ﺇﱃ ﺍﻟﻴﻮﻡ ﺃﺣﺴﻦ ﺗﺄﺩﻳﺔ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺩﻭﺭ ﺍﻟﺼﺤﺎﻓﺔ ﺟﻠﻴﺎ‪ ،‬ﻣﻨﺬ‬
‫ﺍﻟﺒﺪﺍﻳﺔ‪ ،‬ﰲ ﺇﺣﻴﺎﺀ ﻣﱳ ﺍﻟﻠﻐﺔ ﺍﻟﻔﺼﺤﻰ ﻭﺇﺛﺮﺍﺀ ﻣﻌﺠﻤﻬﺎ ﻭﺻﻘﻞ‬
‫ﺃﺳﺎﻟﻴﺒﻬﺎ‪ ،‬ﻓﺈﻥ ﺩﻭﺭ ﻭﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ ﺍﳌﺴﻤﻮﻋﺔ ﻭﺍﳌﺮﺋﻴﺔ‪ ،‬ﻛﺎﻥ‬
‫ﺃﻭﺿﺢ ﰲ ﻧﺸﺮ ﺍﻟﻠﻐﺔ ﺍﳌﻨﻄﻮﻗﺔ‪ ،‬ﻭﺧﺎﺻﺔ ﻣﺎ ﻳﺴﻤﻰ ﺍﻟﻠﻐﺔ‬
‫ﺍﻟﻮﺳﻄﻰ‪ ،‬ﻣﻦ ﺧﻼﻝ ﻧﺸﺮﺍﺕ ﺍﻷﺧﺒﺎﺭ ﻭﺍﳊﺼﺺ ﺍﻟﻌﻠﻤﻴﺔ‬
‫ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﳌﺨﺘﻠﻔﺔ ﺍﻟﱵ ﺗﺒﺜﻬﺎ‪.‬‬
‫ﻭﻫﻨﺎﻙ ﺻﻌﻮﺑﺎﺕ ﺗﻌﺘﺮﺽ ﻭﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ‪ ،‬ﺑﻌﻀﻬﺎ‬
‫ﻣﻮﺿﻮﻋﻲ ﻭﺑﻌﻀﻬﺎ ﺍﻵﺧﺮ ﻏﲑ ﺫﻟﻚ ‪ -‬ﻓﻴﻤﺎ ﺃﺭﻯ – ﻹﻋﻄﺎﺀ‬
‫ﻣﺰﻳﺪ ﻣﻦ ﺍﻟﺪﻓﻊ ﻟﻠﻌﺮﺑﻴﺔ‪ .‬ﺗﻜﻤﻦ ﺍﻟﺼﻌﻮﺑﺎﺕ ﺍﻷﻭﱃ ﰲ ﻋﺪﻡ‬
‫ﺍﻟﺘﻮﻓﻴﻖ ﺑﲔ ﻧﻮﻋﻴﺔ ﺍﻟﻠﻐﺔ ﺍﳌﺴﺘﻌﻤﻠﺔ ﻭﺑﲔ ﻣﻘﺘﻀﻴﺎﺕ ﺇﺑﻼﻍ‬

‫‪ ،Mackey -19‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ ‪.50‬‬

‫‪27‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﺍﻟﺮﺳﺎﻟﺔ ﺍﻹﻋﻼﻣﻴﺔ ﺍﻟﱵ ﺗﺘﻄﻠﺐ ﺍﻟﺘﺒﺴﻴﻂ ﺣﱴ ﺗﺼﻞ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ‬

‫ﺇﱃ ﻛﻞ ﺍﻟﻄﺒﻘﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﻣﺜﻞ ﻫﺬﺍ ﺍﻷﻣﺮ ﻭﺍﺿﺢ ﰲ ﻟﻐﺔ‬
‫ﺍﻹﺷﻬﺎﺭ‪ .20‬ﻭﻳﺘﻤﺜﻞ ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻟﺼﻌﻮﺑﺎﺕ ﰲ ﺍﳌﺒﺎﻟﻐﺔ ﰲ‬
‫ﺍﳊﺼﺺ ﺍﳌﺬﺍﻋﺔ ﺃﻭ ﺍﳌﺘﻠﻔﺰﺓ ﺑﺎﻟﻌﺎﻣﻴﺔ‪.21‬‬
‫‪ -‬ﺍﻹﺩﺍﺭﺓ‪:‬‬
‫ﻳﻈﻬﺮ ﺗﺄﺛﲑ ﺍﻹﺩﺍﺭﺓ ﻭﺍﺿﺤﺎ ﰲ ﺍﻟﻠﻐﺔ ﺍﳌﻜﺘﻮﺑﺔ ﻋﻠﻰ ﻭﺟﻪ‬
‫ﺍﳋﺼﻮﺹ ﰲ ﺍﳌﺮﺣﻠﺔ ﺍﻷﻭﱃ‪ ،‬ﻭﻻﺳﻴﻤﺎ ﺗﻠﻚ ﺍﻟﱵ ﳍﺎ ﺍﻣﺘﺪﺍﺩ‬
‫ﻭﺍﺳﻊ ﰲ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﻛﻮﺯﺍﺭﰐ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻭﺍﻟﱪﻳﺪ ﻭﺑﻌﺾ ﺍﳌﺆﺳﺴﺎﺕ‬
‫ﺍﻟﻜﺒﲑﺓ ﻣﺜﻞ ﺷﺮﻛﱵ ﺍﻟﻜﻬﺮﺑﺎﺀ ﻭﺍﳌﻴﺎﻩ‪ ،‬ﻣﻦ ﺧﻼﻝ ﺍﻟﻮﺛﺎﺋﻖ‬
‫ﺍﻹﺩﺍﺭﻳﺔ ﺍﻟﱵ ﺗﺴﻠﻤﻬﺎ ﺃﻭ ﺗﺴﺘﻠﻤﻬﺎ ﻣﻦ ﺍﳌﻮﺍﻃﻨﲔ‪ .‬ﻭﻗﺪ ﻳﺘﻌﺪﻯ‬
‫ﻫﺬﺍ ﺍﻟﺘﺄﺛﲑ ﺇﱃ ﺍﻟﻠﻐﺔ ﺍﻟﻮﺳﻄﻰ ﰲ ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ .‬ﻭﰲ ﻣﺜﻞ ﻫﺬﺍ‬
‫ﺍﻟﺼﻨﻴﻊ ﺩﻋﻢ ﻭﺗﻌﺰﻳﺰ ﳌﺎ ﻳﻘﻮﻡ ﺑﻪ ﺍﳌﻌﻠﻤﻮﻥ ﻭﺭﺟﺎﻝ ﺍﻹﻋﻼﻡ‬
‫ﻭﻏﲑﻫﻢ…‬

‫ﻭﻟﻘﺪ ﺧﻄﺖ ﺍﻹﺩﺍﺭﺓ ﺍﳉﺰﺍﺋﺮﻳﺔ ﺧﻄﻮﺍﺕ ﻛﺒﲑﺓ‪ ،‬ﰲ‬

‫ﺍﻟﺴﻨﻮﺍﺕ ﺍﻷﺧﲑﺓ‪ ،‬ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻮﺛﺎﺋﻖ ﺫﺍﺕ ﺍﻻﻧﺘﺸﺎﺭ ﺍﻟﻮﺍﺳﻊ‬
‫ﺑﲔ ﺍﳌﻮﺍﻃﻨﲔ‪ ،‬ﺇﻻ ﺃﻥ ﻫﻨﺎﻙ ﺃﻋﻤﺎﻻ ﻛﺜﲑﺓ ﱂ ﺗﻨﺠﺰ ﰲ ﺍ‪‬ﺎﻻﺕ‬
‫‪ -20‬ﺍﻟﻄﺎﻫﺮ ﻣﻴﻠﺔ‪ ،‬ﺍﻷﻟﻔﺎﻅ ﺍﳊﻀﺎﺭﻳﺔ ﺍﳊﺪﻳﺜﺔ ﰲ ﺍﻟﻌﺮﺑﻴﺔ ﺑﲔ ﺍﻟﻮﺿﻊ ﻭﺍﻻﺳﺘﻌﻤﺎﻝ‪ ،‬ﺃﻃﺮﻭﺣﺔ‬
‫ﺩﻛﺘﻮﺭﺍﻩ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﺟﺎﻣﻌﺔ ﺍﳉﺰﺍﺋﺮ‪ ،2002 ،‬ﺹ ‪.270‬‬
‫‪ -21‬ﺳﺎﻣﻲ ﳏﻤﺪ ﺭﺑﻴﻊ ﺍﻟﺸﺮﻑ‪ ،‬ﺍﻷﻃﻔﺎﻝ ﻭﳏﺘﻮﻯ ﺍﻹﻋﻼﻧﺎﺕ ﰲ ﺍﻟﺘﻠﻔﺰﻳﻮﻥ ﺍﻟﺴﻌﻮﺩﻱ‪ ،‬ﺍﻟﺪﺍﺭﺓ‪،‬‬
‫ﺍﻟﻌﺪﺩ ‪ ،4‬ﺭﺟﺐ‪-‬ﺷﻌﺒﺎﻥ ‪ ،1414‬ﺹ ‪.207‬‬
‫‪28‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﺫﺍﺕ ﺍﻟﻄﺎﺑﻊ ﺍﻟﺘﻘﲏ ﻭﺍﻻﻗﺘﺼﺎﺩﻱ‪ ،‬ﻟﻴﺲ ﺑﺴﺒﺐ ﻗﻠﺔ ﺍﳌﺼﻄﻠﺤﺎﺕ‬

‫ﻭﻗﻠﺔ ﺍﻟﺘﺠﺎﺭﺏ ﰲ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺮﰊ‪ ،‬ﻭﺇﳕﺎ ﺑﺴﺒﺐ ﺗﻮﺧﻲ ﺍﻟﺪﻗﺔ ﰲ‬
‫ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﳌﻔﺎﻫﻴﻢ ﺍﳌﺎﻟﻴﺔ ﻭﺍﻟﺘﻘﻨﻴﺔ ﺍﻟﱵ ﻻ ﺗﻘﺒﻞ ﺍﳋﻄﺄ ﰲ ﺭﺃﻱ‬
‫ﺍﻟﻌﺎﻣﻠﲔ ﰲ ﻫﺬﻩ ﺍﳌﻴﺎﺩﻳﻦ‪.22‬‬
‫‪ -‬ﺍﶈﻴﻂ ﺍﳋﺎﺭﺟﻲ‪:‬‬
‫ﻧﻌﲏ ﲟﺼﻄﻠﺢ ﺍﶈﻴﻂ ﺍﳋﺎﺭﺟﻲ‪ ،‬ﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ‪ ،‬ﻣﺎ‬
‫ﻳﻈﻬﺮ ﻟﻺﻧﺴﺎﻥ ﰲ ﺍﻟﺸﺎﺭﻉ ﻭﰲ ﺍﻟﺴﺎﺣﺎﺕ ﺍﻟﻌﻤﻮﻣﻴﺔ ﻭﻋﻠﻰ‬
‫ﺍﳌﺒﺎﱐ ﻭﺍﳉﺪﺭﺍﻥ ﻣﻦ ﻛﺘﺎﺑﺎﺕ‪ .‬ﻭﻻ ﳜﻔﻰ ﻋﻠﻰ ﻣﺎ ﳍﺬﻩ ﺍﻟﻜﺘﺎﺑﺎﺕ‬
‫ﻣﻦ ﺗﺄﺛﲑ ﰲ ﺗﻌﺰﻳﺰ ﺍﳌﻜﺘﺴﺒﺎﺕ ﺍﻟﻠﻐﻮﻳﺔ ﻭﰲ ﺇﺛﺮﺍﺋﻬﺎ‪.‬‬
‫ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺍﳉﻬﻮﺩ ﺍﻟﱵ ﺑﺬﻟﺘﻬﺎ ﺍﻟﺪﻭﻟﺔ ﰲ ﺗﻌﺮﻳﺐ‬
‫ﺍﶈﻴﻂ‪ ،‬ﻣﺎﺯﺍﻟﺖ ﻫﻨﺎﻙ ﻧﻘﺎﺋﺺ ﻛﺜﲑﺓ‪ ،‬ﻣﻨﻬﺎ ﻭﺟﻮﺩ ﻻﻓﺘﺎﺕ ﻓﻮﻕ‬
‫ﺍﶈﻼﺕ ﺍﻟﺘﺠﺎﺭﻳﺔ ﻭﻟﻮﺣﺎﺕ ﺇﺷﻬﺎﺭﻳﺔ ﺑﻠﻐﺎﺕ ﺃﺟﻨﺒﻴﺔ ﻓﺮﻧﺴﻴﺔ‬
‫ﻭﺇﳒﻠﻴﺰﻳﺔ‪ ،‬ﻭﻣﻨﻬﺎ ﻋﺪﻡ ﺗﻮﺣﻴﺪ ﺍﻟﺘﺴﻤﻴﺎﺕ‪ ،‬ﻭﻣﻨﻬﺎ ﺍﻷﺧﻄﺎﺀ‬
‫ﺍﻟﻠﻐﻮﻳﺔ ﻭﺭﺩﺍﺀﺓ ﺍﳋﻂ ﺇﱁ… ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺍﻟﻨﺪﺍﺀﺍﺕ ﺍﻟﻜﺜﲑﺓ ﺇﱃ‬
‫ﺗﺼﺤﻴﺤﻬﺎ‪.‬‬
‫‪ -‬ﺍﳌﺴﺠﺪ‪:‬‬
‫ﻟﻘﺪ ﻟﺰﻣﺖ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﺴﺠﺪ ﻣﻨﺬ ﺍﻟﺴﻨﻮﺍﺕ ﺍﻷﻭﱃ‬

‫‪ -22‬ﻭﻗﺪ ﺗﺒﲔ ﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺍﻟﻴﻮﻣﲔ ﺍﻟﺪﺭﺍﺳﻴﲔ ﺍﻟﻠﺬﻳﻦ ﻧﻈﻤﻬﻤﺎ ﺍ‪‬ﻠﺲ ﺍﻷﻋﻠﻰ ﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ‬
‫ﻳﻮﻣﻲ ‪ 21‬ﻭ ‪ 22‬ﻣﺎﺭﺱ ‪ 1999‬ﺣﻮﻝ ﻭﺍﻗﻊ ﺗﻌﻤﻴﻢ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺍﻹﺩﺍﺭﺓ ﺍﳉﺰﺍﺋﺮﻳﺔ‪.‬‬
‫‪29‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﻣﻦ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﺇﱃ ﺍﻟﻴﻮﻡ‪ ،‬ﻓﻴﻪ ﺍﺧﺘﺒﺄﺕ ﺃﺛﻨﺎﺀ ﺍﶈﻦ‪ ،‬ﰲ ﻣﺜﻞ‬
‫ﻋﻬﺪ ﺍﻻﺳﺘﻌﻤﺎﺭ ﻋﻨﺪﻧﺎ ﻭﰲ ﻋﺪﺩ ﻣﻦ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻣﻨﻪ‬
‫ﺍﻧﺘﺸﺮﺕ ﺇﱃ ﻏﲑﻩ ﻣﻦ ﺍﻷﻣﺎﻛﻦ ﻭﺍﻟﺒﻠﺪﺍﻥ ﰲ ﺍﻟﻈﺮﻭﻑ ﺍﻷﺧﺮﻯ‪.‬‬
‫ﻳﻮﺟﺪ ﰲ ﺍﳉﺰﺍﺋﺮ ﰲ ﺍﻟﻮﻗﺖ ﺍﳊﺎﱄ ﻣﺎ ﻳﺮﺑﻮ ﻋﻦ ﻋﺸﺮﺓ‬
‫ﺁﻻﻑ ﻣﺴﺠﺪ‪ ،‬ﻭﻣﻦ ﺷﺄﻥ ﻫﺬﺍ ﺍﻟﻌﺪﺩ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺗﺄﺛﲑ ﻋﻈﻴﻢ‬
‫ﰲ ﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﻨﻄﻮﻗﺔ‪ ،‬ﻭﻻﺳﻴﻤﺎ‪ ،‬ﺇﺫ ﻋﻠﻤﻨﺎ ﺃﻥ ﻛﻞ ﻣﺴﺠﺪ ﻳﺆﻭﻣﻪ‬
‫ﻋﺸﺮﺍﺕ ﺍﻷﺷﺨﺎﺹ ﻛﻞ ﻳﻮﻡ‪ ،‬ﻭﺧﺎﺻﺔ ﺃﻳﺎﻡ ﺍﳉﻤﻌﺔ ﻭﺍﻷﻋﻴﺎﺩ‬
‫ﺍﻟﺪﻳﻨﻴﺔ‪.‬‬
‫‪ -‬ﺍﳊﺮﻛﺔ ﺍﻷﺩﺑﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ‪:‬‬
‫ﻳﺸﻬﺪ ﺍﻟﺘﺎﺭﻳﺦ ﺍﳊﻀﺎﺭﻱ ﻟﻜﺜﲑ ﻣﻦ ﺍﻷﻣﻢ ﺃﻥ ﺍﻷﺩﺑﺎﺀ ﻫﻢ‬
‫ﺍﻟﺬﻳﻦ ﻃﻮﺭﻭﺍ ﻟﻐﺎﺕ ﻫﺬﻩ ﺍﻷﻣﻢ ﻭﻧﺸﺮﻭﻫﺎ ﻋﻠﻰ ﻧﻄﺎﻕ ﻭﺍﺳﻊ‪،23‬‬
‫ﺑﻞ ﺇﻥ ﺑﻌﺾ ﻫﺬﻩ ﺍﻟﻠﻐﺎﺕ ﺗﻌﺮﻑ ﺑﺄﲰﺎﺀ ﻫﺆﻻﺀ ﺍﻷﺩﺑﺎﺀ‪ ،‬ﻣﺜﻞ‬
‫ﺍﻹﳒﻠﻴﺰﻳﺔ ﻭﺍﻟﻔﺮﻧﺴﻴﺔ‪.‬‬
‫ﺇﻥ ﻧﺸﺎﻁ ﺍﳊﺮﻛﺔ ﺍﻷﺩﺑﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﻳﺜﺮﻱ ﳏﺘﻮﻯ ﺍﻟﻠﻐﺔ‬
‫ﻭﻳﻘﺮ‪‬ﺎ ﻣﻦ ﺍﻟﻔﺌﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ .‬ﻓﻘﻴﻤﺔ ﺍﻟﻠﻐﺎﺕ ﺗﻘﺎﺱ ﲟﺎ ﻛﺘﺐ‬
‫ﻭﻳﻜﺘﺐ ‪‬ﺎ ﻣﻦ ﻣﻀﺎﻣﲔ ﻭﳏﺘﻮﻳﺎﺕ‪.‬‬

‫‪ -23‬ﺷﻮﻗﻲ ﺿﻴﻒ‪ ،‬ﺗﻮﺣﻴﺪ ﺍﳌﺼﻄﻠﺢ ﺍﻟﻌﻠﻤﻲ ﰲ ﺍﻟﻨﻘﻞ ﻭﺍﻟﺘﻌﺮﻳﺐ‪ ،‬ﳎﻠﺔ ﳎﻤﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺟﺰﺀ ‪ ،45‬ﺹ ‪.95‬‬
‫‪30‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﺍ‪‬ﺘﻤﻊ ﺍﳌﺪﱐ‪:‬‬
‫ﺇﻥ ﻛﺜﺮﺓ ﺍﳉﻤﻌﻴﺎﺕ ﻭﻛﺜﺎﻓﺔ ﺃﻧﺸﻄﺘﻬﺎ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻟﻌﻠﻤﻴﺔ‪،‬‬
‫ﺗﺴﺎﻫﻢ ﰲ ﺗﺮﻗﻴﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺗﻄﻮﻳﺮﻫﺎ‪ 24‬ﻭﺗﺴﺎﻋﺪ ﻋﻠﻰ ﺧﻠﻖ‬
‫ﺍﻻﻧﺴﺠﺎﻡ ﺍﻟﻔﻜﺮﻱ ﺑﲔ ﺍﳌﻠﺘﻔﲔ ﺣﻮﻝ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ‪،‬‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﺍﻟﺘﻘﺮﻳﺐ ﺑﲔ ﺍﻟﻠﻬﺠﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ ﺍﻟﺬﻱ ﻣﻦ ﺷﺄﻧﻪ ﺃﻥ‬
‫ﻳِﺆﺩﻱ ﺇﱃ ﻧﺸﺮ ﺍﻟﻠﻐﺔ ﺍﳌﻨﻄﻮﻗﺔ ﺍﳌﺸﺘﺮﻛﺔ‪.‬‬
‫ﺇﻥ ﺃﳘﻴﺔ ﻫﺬﻩ ﺍﻟﻌﻮﺍﻣﻞ ﰲ ﺧﻠﻖ ﲪﺎﻡ ﻟﻐﻮﻱ ‪(Bain‬‬
‫)‪ linguistique‬ﺗﻜﻤﻦ ﰲ ﺗﻜﺎﻣﻠﻬﺎ ﻭﰲ ﺍﻟﺘﻐﻠﺐ ﻋﻠﻰ ﺍﻟﻨﻘﺎﺋﺺ‬
‫ﺍﳌﺸﺎﺭ ﺇﻟﻴﻬﺎ‪ .‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﳘﻴﺔ ﺗﻜﺎﻣﻞ ﻫﺬﻩ ﺍﻟﻌﻮﺍﻣﻞ‪ ،‬ﻧﺘﺎﺋﺞ‬
‫ﻋﺪﺩ ﻣﻦ ﺍﻟﺪﺭﺍﺳﺎﺕ‪ ،‬ﻣﻨﻬﺎ ﺩﺭﺍﺳﱵ ﺍﳋﺎﺻﺔ ﺑﺎﻷﻟﻔﺎﻅ ﺍﳊﻀﺎﺭﻳﺔ‬
‫ﺍﻟﱵ ﺃﻇﻬﺮﺕ ﻓﻴﻬﺎ ﺃﻥ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﺸﺎﺋﻌﺔ ﺍﻟﱵ ﻭﺻﻠﺖ ﺇﱃ‬
‫ﺍﳌﻮﺍﻃﻦ ﺍﻟﻌﺎﺩﻱ ﻫﻲ ﺗﻠﻚ ﺍﻷﻟﻔﺎﻅ ﺍﻟﱵ ﻭﺭﺩﺕ ﰲ ﻣﻌﻈﻢ ﻫﺬﻩ‬
‫ﺍﻟﻮﺳﺎﺋﻂ ﺍﻹﻋﻼﻣﻴﺔ ﰲ ﻣﺴﺘﻮﻯ ﺍﻟﻔﻬﻢ ﻋﻠﻰ ﺍﻷﻗﻞ‪ ،25‬ﻣﺜﻞ‬
‫ﺍﻟﺴﻴﺎﺭﺓ ﻭﺍﻟﻄﺎﺋﺮﺓ ﻭﺍﳌﺬﻳﺎﻉ ﻭﺍﳍﺎﺗﻒ ﻭﺍﳌﺪﻳﺮ ﻭﻣﺌﺎﺕ ﻣﻦ‬
‫ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻮﻇﻴﻔﻴﺔ ﺍﳊﻴﺔ ﺍﻷﺧﺮﻯ ﺍﳌﺘﺪﺍﻭﻟﺔ ﺍﻟﻴﻮﻡ‪.‬‬

‫‪ -24‬ﺣﻠﻤﻲ ﺧﻠﻴﻞ‪ ،‬ﺍﳌﻮﻟﺪ‪ :‬ﺩﺭﺍﺳﺔ ﰲ ﳕﻮ ﻭﺗﻄﻮﺭ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺍﻟﻌﺼﺮ ﺍﳊﺪﻳﺚ‪ ،‬ﺍﳍﻴﺌﺔ ﺍﳌﺼﺮﻳﺔ‬
‫ﺍﻟﻌﺎﻣﺔ ﻟﻠﻜﺘﺎﺏ‪ ،‬ﻓﺮﻉ ﺍﻹﺳﻜﻨﺮﻳﺔ‪ 1979 ،‬ﺹ ‪.32‬‬
‫‪ -25‬ﺍﻟﻄﺎﻫﺮ ﻣﻴﻠﺔ‪ ،‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﻳﺮﺟﻊ ﺇﱃ ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱐ‪.‬‬
‫‪31‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﺍﳌﺮﺍﺟﻊ‪:‬‬
‫‪ -‬ﺳﻌﻴﺪ ﳏﻤﺪ ﺑﺪﻭﻱ‪ ،‬ﻣﺴﺘﻮﻳﺎﺕ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﻣﺼﺮ‪ ،‬ﺩﺍﺭ‬
‫ﺍﳌﻌﺎﺭﻑ ﲟﺼﺮ‪.‬‬
‫‪ -‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺑﻌﺾ ﺧﺼﺎﺋﺺ ﻟﻐﺔ ﺍﳌﺨﺎﻃﺒﺔ ﺑﲔ‬
‫ﺍﻟﻠﻐﺔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻠﻬﺠﺎﺕ ﰲ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺮﰊ‪ ،‬ﳎﻠﺔ ﳎﻤﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﺑﺎﻟﻘﺎﻫﺮﺓ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ ‪ ،53‬ﺳﻨﺔ ‪.1984‬‬

‫‪ -‬ﳏﻤﻮﺩ ﺗﻴﻤﻮﺭ‪.‬‬
‫‪ -‬ﻣﻌﺠﻢ ﺍﳊﻀﺎﺭﺓ‪ ،‬ﺍﳌﻄﺒﻌﺔ ﺍﻟﻨﻤﻮﺫﺟﻴﺔ‪ ،‬ﺍﻟﻄﺒﻌﺔ ‪ ،1‬ﺳﻨﺔ ‪.1961‬‬
‫‪ -‬ﻣﺸﻜﻼﺕ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﻟﻄﺒﻌﺔ ‪ ،1‬ﺍﳌﻄﺒﻌﺔ ﺍﻟﻨﻤﻮﺫﺟﻴﺔ‪.1956 ،‬‬

‫‪ -‬ﺣﻠﻤﻲ ﺧﻠﻴﻞ‪ ،‬ﺍﳌﻮﻟﺪ‪ :‬ﺩﺭﺍﺳﺔ ﰲ ﳕﻮ ﻭﺗﻄﻮﺭ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ‬

‫ﺍﻟﻌﺼﺮ ﺍﳊﺪﻳﺚ ﺍﳍﻴﺌﺔ ﺍﳌﺼﺮﻳﺔ ﺍﻟﻌﺎﻣﺔ ﻟﻠﻜﺘﺎﺏ‪ ،‬ﻓﺮﻉ ﺍﻹﺳﻜﻨﺮﻳﺔ‪. 1 1979 ،‬‬

‫‪ -‬ﺳﺎﻣﻲ ﳏﻤﺪ ﺭﺑﻴﻊ ﺍﻟﺸﺮﻑ‪ ،‬ﺍﻷﻃﻔﺎﻝ ﻭﳏﺘﻮﻯ ﺍﻹﻋﻼﻧﺎﺕ ﰲ‬

‫ﺍﻟﺘﻠﻔﺰﻳﻮﻥ ﺍﻟﺴﻌﻮﺩﻱ‪ ،‬ﺍﻟﺪﺍﺭﺓ‪ ،‬ﺍﻟﻌﺪﺩ ‪ ،4‬ﺭﺟﺐ‪-‬ﺷﻌﺒﺎﻥ ‪.1414‬‬
‫‪ -‬ﺷﻮﻗﻲ ﺿﻴﻒ‪ ،‬ﺗﻮﺣﻴﺪ ﺍﳌﺼﻄﻠﺢ ﺍﻟﻌﻠﻤﻲ ﰲ ﺍﻟﻨﻘﻞ ﻭﺍﻟﺘﻌﺮﻳﺐ‪،‬‬
‫ﳎﻠﺔ ﳎﻤﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺎﻟﻘﺎﻫﺮﺓ‪ ،‬ﺟﺰﺀ ‪.45‬‬
‫‪ -‬ﺷﻜﺮﻱ ﻓﻴﺼﻞ‪ ،‬ﻗﻀﺎﻳﺎ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ :‬ﲝﺚ ﰲ ﺍﻹﻃﺎﺭ ﺍﻟﻌﺎﻡ‬
‫ﻟﻠﻤﻮﺿﻮﻉ‪ ،‬ﺍﻟﻠﺴﺎﻥ ﺍﻟﻌﺮﰊ‪ ،‬ﺍﻟﻌﺪﺩ ‪ ،26‬ﺳﻨﺔ ‪.1986‬‬
‫‪ -‬ﳎﻤﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺎﻟﻘﺎﻫﺮﺓ‪ ،‬ﺍﻟﺘﺮﺍﺙ ﺍ‪‬ﻤﻌﻲ ﰲ ﲬﺴﲔ ﻋﺎﻣﺎ‪،‬‬
‫ﲰﲑﻛﻮ ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ‪ ،‬ﺃﻣﺒﺎﻳﺔ‪.‬‬
‫‪32‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫‪ -‬ﺃﲪﺪ ﺗﻮﻓﻴﻖ ﺍﳌﺪﱐ‪ ،‬ﻛﻠﻤﺎﺕ ﻣﻦ ﺻﻤﻴﻢ ﺍﻟﻠﻐﺔ ﻻ ﺗﺴﺘﻌﻤﻞ ﺇﻻ‬

‫ﲟﺪﻳﻨﺔ ﺍﳉﺰﺍﺋﺮ‪ ،‬ﳏﺎﺿﺮ ﺍﳉﻠﺴﺎﺕ‪ ،‬ﺍﻟﺪﻭﺭﺓ ﺍﻷﺭﺑﻌﻮﻥ ‪‬ﻤﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﺑﺎﻟﻘﺎﻫﺮﺓ‪ ،‬ﺍﳉﺰﺀ ‪.3‬‬
‫‪ -‬ﺎﺩ ﺍﳌﻮﺳﻰ‪ ،‬ﻗﻀﻴﺔ ﺍﻟﺘﺤﻮﻝ ﺇﱃ ﺍﻟﻔﺼﺤﻰ ﰲ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺮﰊ‬
‫ﺍﳊﺪﻳﺚ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ‪.‬‬
‫‪ -‬ﺍﻟﻄﺎﻫﺮ ﻣﻴﻠﺔ‪ ،‬ﺍﻷﻟﻔﺎﻅ ﺍﳊﻀﺎﺭﻳﺔ ﺍﳊﺪﻳﺜﺔ ﰲ ﺍﻟﻌﺮﺑﻴﺔ ﺑﲔ ﺍﻟﻮﺿﻊ‬
‫ﻭﺍﻻﺳﺘﻌﻤﺎﻝ‪ ،‬ﺃﻃﺮﻭﺣﺔ ﺩﻛﺘﻮﺭﺍﻩ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﺟﺎﻣﻌﺔ ﺍﳉﺰﺍﺋﺮ‪ ،‬ﺳﻨﺔ ‪.2002‬‬
‫‪ -‬ﺯﻛﺮﻳﺎ ﺳﻌﻴﺪ ﻧﻔﻮﺳﺔ‪ ،‬ﺗﺎﺭﻳﺦ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﻌﺎﻣﻴﺔ ﻭﺁﺛﺎﺭﻫﺎ ﰲ‬
‫ﻣﺼﺮ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻃﺒﻌﺔ ﺛﺎﻧﻴﺔ‪.1980 ،‬‬
‫‪- Hagège ©, Voies et moyens de l’action humaine sur les langues, in La‬‬
‫‪réforme des langues : histoire et avenir, volume 1, Printed in Belgium, by‬‬
‫‪Orientalist, Louvain, 1983.‬‬

‫‪- Khaoula Taleb Ibrahimi, Les Algériens et leurs langues, Les éditions‬‬
‫‪El-hikma,1995.‬‬

‫‪- Mackey (W.F), Bilinguisme et contact des langues, Coll : Initiation à la‬‬
‫‪linguistique, Klincksièck, Paris, 1976.‬‬
‫‪33‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﺍﻟﻌــﺎﻣﻲ ﻭﺍﻟﻔﺼﻴﺢ ﰲ ﺿﻮﺀ ﻟــﻐﺔ ﺍﻷﻡ‬

‫ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭﻋﺒﺪ ﺍﳉﻠﻴﻞ ﻣﺮﺗﺎﺽ‬

‫ﲡﺮﺑﱵ ﺍﻟﺪﺭﺍﺳﻴﺔ ﻣﻊ ﺍﻟﻌﺎﻣﻲ ﻭﺍﻟﻔﺼﻴﺢ‪:‬‬

‫ﳑﺎ ﺃﺟﺪﻩ ﻣﻴﺴﺮﺍ ﻟﻺﻓﻀﺎﺀ ﺑﻪ ﺃﻥ ﳑﺎﺭﺳﱵ ﳌﺜﻞ ﻫﺬﻩ‬
‫ﺍﻹﺷﻜﺎﻟﻴﺔ ﺍﻟﻠﻐﻮﻳﺔ ﺍﳌﻌﻘﺪﺓ ﻟﻴﺲ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﳉﺰﺍﺋﺮ ﻭﺣﺪﻫﺎ‪،‬‬
‫ﻟﻴﺴﺖ ﺍﻷﻭﱃ ﻣﻦ ﻧﻮﻋﻬﺎ‪ ،‬ﻟﻘﺪ ﻗﻀﻴﺖ ﺃﻛﺜﺮ ﻣﻦ ﺭﺑﻊ ﻗﺮﻥ‬
‫ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﺍﻟﻠﻬﺠﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻘﺪﳝﺔ ﻭﻓﻮﺍﺭﻗﻬﺎ ﺍﳌﺘﻨﻮﻋﺔ‪ ،‬ﻭﻛﺎﻥ‬
‫‪1‬‬
‫ﺁﺧﺮ ﻋﻤﻞ ‪‬ﻀﺖ ﺑﺈﳒﺎﺯﻩ ﻳﺪﻭﺭ ﺣﻮﻝ ﺗﻮﺻﻼﺕ ﻋﺮﺑﻴﺔ ﻗﺪﳝﺔ‬
‫ﻋﺎﺩﺓ ﻣﺎ ﻛﺎﻥ ﻋﻠﻤﺎﺀ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺏ ﺍﻟﻘﺪﻣﺎﺀ ﻳﻄﻠﻘﻮﻥ ﻋﻠﻴﻪ"ﻟﻐﺔ‬
‫ﺍﻟﻌﺎﻣﺔ" ﺃﻭ "ﳊﻦ ﺍﻟﻌﺎﻣﺔ"‪ ،‬ﻭﻗﻞ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﻛﺎﻥ ﳚﺮﺅ ﻋﻠﻰ‬
‫ﺗﻠﺤﲔ ﻋﺎﱂ ﻟﻐﻮﻱ ﻭﺭﲟﺎ ﺭ ‪‬ﺩ ﳊﻨﻪ ﻋﻠﻴﻪ ﺇﻥ ﱂ ﻳﻜﻦ ﺿﻠﻴﻌﺎ ﰲ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﻭﺃﺳﺮﺍﺭﻫﺎ ﻭﳍﺠﺎ‪‬ﺎ‪.‬‬
‫ﺇﻥ ﺇﳒﺎﺯﻧﺎ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﺃﺩﻧﺎﻩ ﱂ ﻳﻜﻦ ﺃﻛﺜﺮ ﻣﻦ ﻗﺮﺍﺀﺓ‬
‫ﻟﻐﻮﻳﺔ ﻣﻘﺎﺭﻧﺔ ﺣﺎﻭﻟﺖ ﺃﻥ ﺗﺮﺻﺪ ﺗﻠﻚ ﺍﻟﺘﻜﻠﻤﺎﺕ ﺍﻟﱵ ﻛﺎﻥ‬
‫ﻳﺘﺨﺎﻃﺐ ‪‬ﺎ ﺍﻟﻌﺎﻣﺔ ﻣﻦ ﺍﻟﻌﺮﺏ ﰲ ﻛﻞ ﻣﻦ ﺍﻷﻧﺪﻟﺲ ﻭﺻﻘﻠﻴﺔ‬
‫ﻭﺑﻐﺪﺍﺩ ﻭﻣﻘﺎﺭﻧﺔ‪ 26‬ﻛﻞ ﺗﻜﻠﻢ ﻣﻦ ﺗﻠﻚ ﺍﻟﺘﻜﻠﻤﺎﺕ ﻋﻠﻰ ﺣﺪﺓ‬
‫ﺑﻠﻐﺘﻨﺎ ﺍﳉﺰﺍﺋﺮﻳﺔ ﺍﳌﺘﺪﺍﻭﻟﺔ ﺑﻴﻨﻨﺎ‪ ،‬ﻭﺧﺎﺻﺔ ﺗﻠﻚ ﺍﳌﺘﺼﻠﺔ ﺑﺎﻟﻠﻐﺔ‬
‫‪ 26‬ﺃﻋﲏ "ﺗﺮﺍﻛﻴﺐ ﳍﺠﻴﺔ ﻋﺮﺑﻴﺔ ﺟﺰﺍﺋﺮﻳﺔ ﰲ ﺿﻞ ﺍﻟﻔﺼﺤﻰ" ﻭﻗﺪ ﺻﺪﺭ ﺃﺧﲑﺍ ﰲ ﺩﺍﺭ ﺍﻟﻐﺮﺏ‬
‫ﺑﻮﻫﺮﺍﻥ‪.‬‬
‫‪34‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﺍﻟﻄﺒﻴﻌﻴﺔ ﺍﻟﱵ ﻧﺸﺄﺕ ﻭﻛﱪﺕ ﻣﻌﻬﺎ ﰲ ﻗﺮﻳﺔ "ﻣﺴﲑﺩﺓ" ﺍﳉﺒﻠﻴﺔ‬

‫ﺍﻟﺴﺎﺣﻠﻴﺔ ﺍﳌﻌﺰﻭﻟﺔ ﻋﺰﻻ ﻛﻠﻴﺎ ﻋﻦ ﺍﻟﻌﺎﱂ ﺍﳋﺎﺭﺟﻲ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺍﳌﻘﻴﺎﺱ ﺃﻭ ﺍﳌﻌﻴﺎﺭ ﺍﻟﻠﺴﺎﱐ ﺍﻟﻔﺼﻴﺢ ﻣﻦ ﻏﲑ ﺍﻟﻔﺼﻴﺢ ﻹﻋﻼﺀ‬
‫ﻣﱰﻟﺔ ﻟﻐﺔ ﻋﺎﻣﻴﺔ ﻋﻠﻰ ﻟﻐﺔ ﻋﺎﻣﻴﺔ ﺃﺧﺮﻯ ﻫﻲ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻔﺼﺤﻰ‬
‫ﻧﻔﺴﻬﺎ‪.‬‬
‫ﻭﺑﺎﲣﺎﺫﻱ ﻣﺪﻭﻧﺎﺕ ﻟﻐﻮﻳﺔ ﻣﻌﺎﺻﺮﺓ ﻟﺘﻠﻚ ﺍﻟﺘﻜﻠﻤﺎﺕ‬
‫ﺍﻟﺜﻼﺛﺔ‪ ،‬ﺗﺒﲔ ﱄ ﻣﻴﺪﺍﻧﻴﺎ ﺃﻥ ﺍﻟﻠﻐﺔ ﺍﳉﺰﺍﺋﺮﻳﺔ ﻛﺎﻧﺖ ﺍﻷﻗﺮﺏ ﺩﺍﺋﻤﺎ‬
‫ﺇﱃ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻔﺼﺤﻰ ﻣﻨﻬﺎ ﺇﱃ ﺗﻠﻚ ﺍﻟﺘﻜﻠﻤﺎﺕ‪ ،‬ﻭﺃﻥ ﻛﺜﲑﺍ ﻣﻦ‬
‫ﺍﻷﻟﻔﺎﻅ ﺍﻟﱵ ﻗﺪ ﻧﻌﺪﻫﺎ ﻋﺎﻣﻴﺔ ﻭﻣﺬﻣﻮﻣﺔ ﻣﻄﹼﺮﺣﺔ ﻣﺎ ﻫﻲ ﺇﻻ‬
‫ﺃﻟﻔﺎﻅ ﺃﻓﺼﺢ ﳑﺎ ﻗﺪ ﻧﺘﺼﻮﺭ‪ ،‬ﻭﺃﻥ ﻋﺎﻣﻴﺘﻨﺎ ﺍﳉﺰﺍﺋﺮﻳﺔ ﺿﺎﺭﺑﺔ‬
‫ﲜﺬﻭﺭﻫﺎ ﰲ ﻋﻤﻖ ﺍﻟﻔﺼﺤﻰ ﺍﻟﺒﻌﻴﺪ ﻟﻌﻮﺍﻣﻞ ﲢﺘﺎﺝ ﺇﱃ ﺩﺭﺍﺳﺔ‬
‫ﻣﻴﺪﺍﻧﻴﺔ ﻣﻀﻨﻴﺔ ﻻ ﻳﺴﺘﻄﻴﻊ ﻓﺮﺩ ﻭﺍﺣﺪ ﺃﻥ ﻳﻘﻮﻡ ‪‬ﺎ‪.‬‬
‫ﺍﻟﺘﻮﺍﺻﻼﺕ ﺍﳉﺰﺍﺋﺮﻳﺔ ﻋﺮﺑﻴﺔ ﻓﺼﻴﺤﺔ‪:‬‬
‫ﻭﳓﻦ ﺇﺫﺍ ﺍﺳﺘﺜﻨﻴﻨﺎ ﺃﲰﺎﺀ ﺍﻟﻨﺒﺎﺕ ﺍﳍﺎﺋﻠﺔ ﻋﻨﺪﻧﺎ‪ ،‬ﻭﺍﻟﱵ‬
‫ﻻﺗﺰﺍﻝ ﺗﺴﻤﻰ ﺑﺄﲰﺎﺋﻬﺎ ﺍﳉﺰﺍﺋﺮﻳﺔ ﺍﻷﺻﻴﻠﺔ ﻭﺍﻟﱵ ﻻ ﻳﻌﺮﻓﻬﺎ ﺇﻻ‬
‫ﺍﻟﻔﻼﺣﻮﻥ ﻭﺍﻟﺮﻋﺎﺓ ﻭﺍﻟﻘﺮﻭﻳﻮﻥ‪ ،‬ﻓﺈﻥ ﻟﻐﺔ ﺍﻟﺘﻮﺍﺻﻞ ﺍﻟﻌﺎﻡ ﺑﻴﻨﻨﺎ ﻟﻐﺔ‬
‫ﻋﺮﺑﻴﺔ ﻓﺼﻴﺤﺔ ﻻ ﻳﺸﻮ‪‬ﺎ ﺇﻻ ﺍﻟﺘﻜﺴﲑ ﰲ ﳏﺎﺻﻴﻠﻬﺎ ﺍﻟﺼﻮﺗﻴﺔ‪ ،‬ﺑﻞ‬
‫ﺣﱴ ﺃﲰﺎﺀ ﺍﻷﻣﺎﻛﻦ ﻭﺍﻟﻘﺮﻯ ﻭﺍﳉﺒﺎﻝ ﺗﺘﻨﺎﻓﺲ ﻓﻴﻬﺎ ﺍﻟﻔﺼﺤﻰ‬
‫ﻭﺍﻟﻌﺎﻣﻴﺔ ﺟﻨﺒﺎ ﺇﱃ ﺟﻨﺐ‪ ،‬ﺗﺮﺟﻊ ﺇﱃ ﺃﺳﺒﺎﺏ ﺛﺎﺑﺘﺔ ﻭﻣﺘﺤﺮﻛﺔ‪،‬‬
‫ﻭﺇﱃ ﻣﺎ ﻫﻮ ﻣﻨﻌﺪﻡ ﺃﺻﻼ ﰲ ﺃﺭﺽ ﳑﺎ ﻫﻮ ﻣﻮﺟﻮﺩ ﰲ ﺃﺭﺽ‬
‫‪35‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﺃﺧﺮﻯ‪ ،‬ﻭﺇﱃ ﻣﺎ ﻳﻄﻔﻮ ﰲ ﻛﻞ ﻋﺼﺮ ﻣﻦ ﺃﺩﺍﺀﺍﺕ ﻭﺧﻄﺎﺑﺎﺕ‬

‫ﺟﺪﻳﺪﺓ‪ ،‬ﻭﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﺗﻨﺪﺛﺮ ﻛﻠﻤﺎﺕ ﻭﺗﺮﺍﻛﻴﺐ ﻗﺪﳝﺔ ﱂ‬
‫ﺗﻌﺪ ﻣﻦ ﺳﻠﻮﻙ ﺃﻭ ﺍﺣﺘﻴﺎﺝ ﺍ‪‬ﺘﻤﻊ ﺍﳋﻠﻒ‪ ،‬ﻭﻫﺬﺍ ﻗﺪ ﻳﺼﺪﻕ‬
‫ﻋﻠﻰ ﺍﻟﻔﺼﺤﻰ ﺃﺯﻳﺪ ﳑﺎ ﻳﻨﻄﺒﻖ ﻋﻠﻰ ﺍﻟﻌﺎﻣﻴﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺮﻣﺘﻬﺎ‬
‫ﻟﻜﻮﻥ ﺍﻷﻭﱃ ﻣﻌﺮﺿﺔ ﻻﻧﺘﻬﺎﻛﺎﺕ ﻟﺴﺎﻧﻴﺔ ﻭﺛﻘﺎﻓﻴﺔ ﻭﺇﺑﺪﺍﻋﻴﺔ‬
‫ﻣﺴﺘﻤﺮﺓ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻟﺜﺎﻧﻴﺔ ﻋﺎﺩﺓ ﻣﺎ ﻳﻐﻠﺐ ﻋﻠﻴﻬﺎ ﺍﻻﻧﻐﻼﻕ ﻭﺍﻟﺜﺒﻮﺕ‪.‬‬
‫ﺍﻟﺜﺮﻭﺓ ﺍﻟﻔﺼﻴﺤﺔ ﻟﺪﻯ ﺍﻟﻄﻔﻞ ﺍﳉﺰﺍﺋﺮﻱ‪:‬‬
‫ﻭﻣﻦ ﺍﳋﻄﺄ ﺍﳌﺮﻳﺐ ﺃﻥ ﻧﺬﻫﺐ ﺫﻟﻚ ﺍﻟﺬﻫﺎﺏ ﺍﻟﺘﻘﻠﻴﺪﻱ‬
‫ﺑﺄﻥ ﺍﻟﻄﻔﻞ ﺍﳉﺰﺍﺋﺮﻱ ﰲ ﺍﳌﺪﺭﺳﺔ ﻳﻘﻀﻲ ﻭﻗﺘﺎ ﻃﻮﻳﻼ ﻣﻦ ﺃﺟﻞ‬
‫ﺃﻥ ﻳﺘﻌﻠﻢ ﺍﻟﻔﺼﺤﻰ‪ ،‬ﻭﻳﻔﻬﻢ ﺍﻟﻨﺼﻮﺹ ﻭﺍﳊﻮﺍﺭ ﻭﺍﳌﻮﺍﺩ ﺍﻟﺮﻳﺎﺿﻴﺔ‬
‫ﻭﺍﻟﻌﻠﻤﻴﺔ ﻓﻬﺬﺍ ﻭﻫﻢ ﻟﻴﺲ ﺑﻌﺪﻩ ﻭﻫﻢ‪ ،‬ﻷﻥ ﺍﻟﻄﻔﻞ ﻳﺪﺧﻞ ﰲ ﺳﻦ‬
‫ﺍﻟﺴﺎﺩﺳﺔ ﺑﺮﺻﻴﺪ ﻟﻐﻮﻱ ﻫﺎﺋﻞ‪ ،‬ﺇﻻ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﻨﺎﻫﺞ ﺍﳌﺪﺭﺳﻴﺔ‬
‫ﲢﺎﻭﻝ ﺃﻥ ﲡﻌﻞ ﻣﻨﻪ ﻧﺎﺷﺌﺎ ﻏﺮﻳﺒﺎ ﻋﻦ ﺑﻴﺌﺘﻪ ﻭﳏﻴﻄﻪ‪ ،‬ﻟﻜﻦ‬
‫ﺍﻹﺷﻜﺎﻝ ﺃﻥ ﺍﻟﻄﻔﻞ ﻳﺸﻌﺮ ﺑﲔ ﻋﺸﻴﺔ ﻭﺿﺤﺎﻫﺎ ﺑﻐﺮﺍﺑﺔ‬
‫ﺍﻻﺳﺘﻌﻤﺎﻝ‪ ،‬ﻭﺍﻟﻘﻬﺮ ﺍﻟﻠﺴﺎﱐ‪ ،‬ﻭﺍﻟﺘﻌﺴﻒ ﺍﻟﺘﺮﺑﻮﻱ‪ ،‬ﻭﺩﻭﺭﻫﺎ‬
‫ﻳﻜﻤﻦ ﰲ ﻛﻴﻔﻴﺔ ﺇﺯﺍﻟﺔ ﻫﺬﻩ ﺍﻟﻌﻮﺍﺋﻖ ﺍﻟﺜﻼﺛﺔ ﻣﻦ ﻧﻔﺴﻴﺔ ﺍﻟﻄﻔﻞ‬
‫ﺍﻟﺬﻱ ﻳﻐﺪﻭ ﻭﻳﺸﻌﺮ ﺑﻨﻔﺴﻪ ﻭﻛﺄﻧﻪ ﻣﻨﺬ ﺍﳊﲔ ﺃﻣﺎﻡ ﻋﺎﳌﲔ‪ ،‬ﻋﺎﱂ‬
‫ﻣﺄﻟﻮﻑ‪ ،‬ﻭﻫﻮ ﻋﺎﱂ ﺑﻴﺘﻪ ﻭﺃﻣﻮﻣﺘﻪ ﻭﻃﺮﺍﺋﻖ ﳏﺎﻛﺎﺗﻪ‪ ،‬ﻭﻋﺎﱂ‬
‫ﺃﺟﻨﱯ‪ ،‬ﻫﻮ ﻋﺎﱂ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺬﻱ ﻻ ﻳﺘﺼﻮﺭﻩ ﺃﻗﻞ ﻣﻦ ﺳﺠﻦ‬
‫ﻣﺆﻗﺖ‪.‬‬
‫‪36‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﻭﺑﺈﻣﻜﺎﻥ ﻛﺘﺒﻨﺎ ﺍﳌﺪﺭﺳﻴﺔ ﺃﻥ ﺗﻠﻌﺐ ﺩﻭﺭﻫﺎ ﺍﻟﻨﺎﺟﺢ ﰲ‬

‫ﺗﻘﺮﻳﺐ ﺍﻟﻌﺎﻣﻴﺔ ﻣﻦ ﺍﻟﻔﺼﺤﻰ ﻣﻦ ﺧﻼﻝ ﺗﻔﺼﻴﺢ ﺍﻟﺮﺻﻴﺪ ﺍﻟﻠﻐﻮﻱ‬
‫ﺍﻟﺬﻱ ﺍﻛﺘﺴﺒﻪ ﺍﻟﻄﻔﻞ ﺧﺎﺭﺝ ﺍﳌﺪﺭﺳﺔ ﻣﻦ ﺧﻼﻝ ﺇﺯﺍﻟﺔ ﺍﳊﻮﺍﺟﺰ‬
‫ﺍﻟﺜﻼﺛﺔ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻬﺎ ﺁﻧﻔﺎ‪ ،‬ﻭﺗﺮﻛﻪ ﻳﻔﺼﺢ ﻭﻳﻌﱪ ﻋﻦ ﻧﻔﺴﻪ ﺑﺄﻱ‬
‫ﻛﻠﻤﺔ ﻳﺸﺎﺀ‪ ،‬ﻭﻳﻜﻮﻥ ﺩﻭﺭ ﺍﳌﻌﻠﻢ ﺍﻹﺷﺮﺍﻑ ﻋﻠﻰ ﺍﻟﺘﺼﺤﻴﺢ‬
‫ﺍﻟﺼﻮﰐ‪ ،‬ﻭﺇﺑﺪﺍﻝ ﻣﺎ ﻫﻮ ﺃﺟﻨﱯ ﻋﻦ ﺍﻟﻔﺼﺤﻰ ﻭﻫﻮ ﻧﺎﺩﺭ ﺟﺪﺍ‪،‬‬
‫ﲟﺎ ﻫﻮ ﻓﺼﻴﺢ ﺳﻠﻴﻢ‪ ،‬ﲝﻴﺚ ﺳﻴﺼﺒﺢ ﺍﻟﻄﻔﻞ ﻧﻔﺴﻪ ﻳﺸﺎﺭﻙ ﰲ‬
‫ﻋﻤﻠﻴﺔ ﺗﻔﺼﻴﺢ ﺍﻟﻌﺎﻣﻴﺔ ﺇﺫﺍ ﱂ ﻧﻘﺘﻞ ﻓﻴﻪ ﺭﻭﺡ ﺍﳌﺒﺎﺩﺭﺓ‪ ،‬ﻭﻫﺬﺍ ﺩﻭﻥ‬
‫ﺇﳘﺎﻝ ﻭﺳﺎﺋﻞ ﺃﺧﺮﻯ ﰲ ﺇﳒﺎﺡ ﻫﺬﻩ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﱵ ﻻ ﳝﻜﻦ‬
‫ﲢﺪﻳﺪﻫﺎ ﺑﺰﻣﺎﻥ ﻭﻻ ﻣﻜﺎﻥ‪ ،‬ﻷﻥ ﺍﻟﻠﻐﺔ ﻣﺎ ﻫﻲ ﺇﻻ ﻣﺴﺘﻮﻳﺎﺕ‬
‫ﺍﺟﺘﻤﺎﻋﻴﺔ ﻭﺣﻘﻠﻴﺔ ﻭﻓﻨﻴﺔ ﺩﺍﺋﻤﺔ‪.‬‬
‫ﻭﺃﻫﻢ ﻗﻀﻴﺔ ﺗﺮﺍﻋﻰ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺃﻥ ﻧﺄﺧﺬ ﺑﻌﲔ‬
‫ﺍﻻﻋﺘﺒﺎﺭ ﺍﳌﺴﺘﻮﻯ ﺍﻟﺬﻱ ﻧﺘﻌﺎﻣﻞ ﻣﻌﻪ‪ ،‬ﻭﻛﺬﺍ ﺧﺼﻮﺻﻴﺔ ﺍﳌﻨﻄﻘﺔ‪،‬‬
‫ﻛﻤﺎ ﺃﺭﺩﻧﺎ ﺃﻥ ﻧﺘﻄﺎﻭﻝ ﻋﻠﻰ ﺗﻔﺼﻴﺢ ﻛﻠﻤﺎﺕ ﻋﺎﻣﻴﺔ‪ ،‬ﻷﻥ‬
‫ﺍﻻﺣﺘﻜﺎﻛﺎﺕ ﺍﻟﻠﻐﻮﻳﺔ ﳐﺘﻠﻔﺔ ﻧﺴﺒﻴﺎ ﺑﲔ ﻣﻨﻄﻘﺔ ﻭﺃﺧﺮﻯ ﰲ ﺑﻠﺪ‬
‫ﻛﺎﳉﺰﺍﺋﺮ ﻣﺴﺎﺣﺘﻪ ﻣﻠﻴﻮﻧﺎﻥ ﻭﻧﺼﻒ ﻣﻠﻴﻮﻥ ﻛﻴﻠﻮﻣﺘﺮ ﻣﺮﺑﻊ‪،‬‬
‫ﻓﻀﻼ ﻋﻦ ﻛﻮﻥ ﻣﻨﺎﻃﻖ ﺑﻼﺩﻧﺎ ﻣﺘﺒﺎﻳﻨﺔ ﰲ ﻃﺒﻴﻌﺘﻬﺎ ﻭﻃﺒﺎﺋﻌﻬﺎ‪،‬‬
‫ﻭﺣﱴ ﺍﳌﻨﺎﻃﻖ ﺍﻟﱵ ﻻ ﻧﻨﻜﺮ ﺃﻥ ﳍﺎ ﺧﺼﻮﺻﻴﺎﺕ ﻟﻐﻮﻳﺔ ﻣﻌﻴﻨﺔ‬
‫ﻣﻮﺭﻭﺛﺔ ﻋﻦ ﺃﺳﻼﻓﻨﺎ‪ ،‬ﲢﺘﻮﻱ ﺧﻄﺎﺑﺎ‪‬ﺎ ﺍﻟﻴﻮﻣﻴﺔ ﻋﻠﻰ ﻧﺴﺒﺔ ﻣﻌﺘﱪﺓ‬
‫ﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﱵ ﺍﻣﺘﺰﺟﺖ ‪‬ﺎ ﻛﺎﻣﺘﺰﺍﺝ ﺩﻣﺎﺋﻨﺎ ﺑﺪﻣﺎﺀ‬
‫‪37‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﺍﻟﻔﺎﲢﲔ ﺍﻟﻌﺮﺏ ﺍﳌﺴﻠﻤﲔ ﻣﻨﺬ ﺃﺭﺑﻌﺔ ﻋﺸﺮﺓ ﻗﺮﻧﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﻻ‬

‫ﻳﺘﺮﺩﺩ ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺪﺍﺭﺳﲔ ﺍﳌﺨﺘﺼﲔ ﺃﻥ ﺍﻟﻘﺒﺎﺋﻠﻴﺔ ﻋﻨﺪﻧﺎ‬
‫ﺁﻟﺖ ﺇﱃ ﻫﺠﲔ ﻟﻐﻮﻱ ﻋﺮﰊ ﺁﻣﺎﺯﻳﻐﻲ‪ ،‬ﻭﺃ‪‬ﺎ ﲢﺘﻮﻱ ‪ % 49‬ﻣﻦ‬
‫ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺫﻫﺐ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﺇﱃ ﺭﻗﻢ ‪ ،% 65‬ﻭﻫﺬﺍ‬
‫ﺍﻟﺘﺪﺍﺧﻞ ﻻ ﻳﻌﺪ ﻗﺼﻮﺭﺍ ﰲ ﻟﻐﺔ ﺃﻣﺎﻡ ﻛﻤﺎﻝ ﰲ ﻟﻐﺔ ﺃﺧﺮﻯ‪ ،‬ﻷﻧﻨﺎ‬
‫ﻻ ﻧﻌﺮﻑ ﻟﻐﺔ ﺣﻴﺔ ﻏﲑ ﻣﺘﺪﺍﺧﻠﺔ ﻟﻐﻮﻳﺎ ﻣﻊ ﻛﻠﻤﺎﺕ ﺛﻘﺎﻓﻴﺔ ﻭﺩﻳﻨﻴﺔ‬
‫ﻭﻋﻠﻤﻴﺔ ﻣﺴﺘﻮﺭﺩﺓ ﻣﻦ ﻟﻐﺎﺕ ﲤﺎﺯﺟﺖ ‪‬ﺎ ﺗﺎﺭﳜﻴﺎ ﻭﻋﺮﻗﻴﺎ‬
‫ﻭﺣﻀﺎﺭﻳﺎ‪.‬‬
‫ﺍﻟﻌﺎﻣﻴﺔ ﺫﺧﲑﺓ ﻟﻠﻔﺼﺤﻰ‪:‬‬
‫ﻭﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻐﺘﻨﺎ ﺍﳉﺰﺍﺋﺮﻳﺔ ﺍﳌﺘﺪﺍﻭﻟﺔ ﺷﻌﺒﻴﺎ‪ ،‬ﻭﺑﺼﺮﻑ ﺍﻟﻨﻈﺮ‬
‫ﻋﻦ ﺗﻌﺪﺩ ﻣﺴﺘﻮﻳﺎ‪‬ﺎ ﺗﺒﻌﺎ ﻟﺘﻌﺪﺩ ﻣﺴﺘﻮﻳﺎﺕ ﺍﳌﺘﻜﻠﻤﲔ ‪‬ﺎ ﺣﺴﺐ‬
‫ﻣﺮﺍﻛﺰﻫﻢ ﻭﺛﻘﺎﻓﺔ ﻣﻬﻨﻬﻢ‪ ،‬ﻓﺈ‪‬ﺎ ﻟﻴﺴﺖ ﻓﻘﻂ ﻗﺮﻳﺒﺔ ﻣﻦ ﺍﻟﻔﺼﺤﻰ‪،‬‬
‫ﺑﻞ ﻫﻲ ﻛﻨـﺰ ﻭﺫﺧﲑﺓ ﳍﺎ‪ ،‬ﻭﺣﺴﺐ ﺗﻘﺪﻳﺮﻧﺎ ﺃﻥ ﺍﻟﻜﻢ ﺍﻟﻔﺼﻴﺢ‬
‫ﻓﻴﻬﺎ ﻻ ﻳﻘﻞ ﻋﻦ ﺗﺴﻌﲔ ﰲ ﺍﳌﺎﺋﺔ‪ ،‬ﻭﻣﺎ ﻫﻮ ﻧﻘﻲ ﻭﻧﻈﻴﻒ ﻓﺼﺎﺣﺔ‬
‫ﺃﻛﺜﺮ ﻧﺴﺒﺔ ﳑﺎ ﻫﻮ ﻣﺸﻮﻩ‪ ،‬ﻭﺍﻟﻨﻘﺎﻭﺓ ﳒﺪﻫﺎ ﰲ ﺍﻟﺒﻨﻴﺎﺕ ﺍﻹﻓﺮﺍﺩﻳﺔ‬
‫ﻟﻠﻜﻠﻤﺎﺕ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺘﺸﻮﻩ ﻓﻴﻼﺣﻆ ﰲ ﺍﻟﻠﻮﺍﺣﻖ ﻭﺍﻟﺴﻮﺍﺑﻖ‬
‫ﻭﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻨﺤﻮﻳﺔ ﻭﺍﻟﺘﺤﻘﻴﻖ ﺍﻟﺼﻮﰐ ﻭﻫﻲ ﺗﺮﺟﻊ ﻷﺳﺒﺎﺏ ﻻ‬
‫ﳚﻬﻠﻬﺎ ﻋﻠﻤﺎﺀ ﺍﻟﻠﺴﺎﻥ ﺍﻟﻌﺎﻡ‪.‬‬
‫‪38‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﻟﻐﺔ ﺍﻷﻡ ﺃﻭ ﺍﻟﻠﻐﺔ ﺍﻷﻡ‪:‬‬

‫ﺷﺘﺎﻥ ﺑﲔ ﺇﺿﺎﻓﺔ "ﻟﻐﺔ" ﺇﱃ "ﺍﻷﻡ" ﻭﺟﻌﻞ "ﺍﻷﻡ" ﺻﻔﺔ‬
‫ﻟـ "ﺍﻟﻠﻐﺔ"‪ ،‬ﰒ ﺇﻥ ﻫﻨﺎﻙ ﺃﳕﺎﻃﺎ ﺃﻭ ﻣﺴﺘﻮﻳﺎﺕ ﺷﱴ ﻣﻦ ﺍﻟﻠﻐﺎﺕ‪:‬‬
‫ﺍﻟﻠﻐﺔ ﺍﳌﻜﺘﻮﺑﺔ‪ ،‬ﺍﻟﻠﻐﺔ ﺍﳌﻨﻄﻮﻗﺔ‪ ،‬ﺍﻟﻠﻐﺔ ﺍﻟﻄﺒﻴﻌﻴﺔ‪ ،‬ﻟﻐﺔ ﻣﺴﻘﻂ‬
‫ﺍﻟﺮﺃﺱ ‪ Langue Maternelle‬ﺍﻟﻠﻐﺔ ﺍﳌﻮﺣﺪﺓ ‪،Langue d’Union‬‬
‫ﺍﻟﻠﻐﺔ ﺍﳊﻴﺔ‪ ،‬ﺍﻟﻠﻐﺔ ﺍﳌﻴﺘﺔ‪ ،‬ﺍﻟﻠﻐﺔ ﺍﻷﺧﺖ‪ ،‬ﺍﻟﻠﻐﺔ ﺍﳌﺼﺪﺭ ‪Langue-‬‬
‫‪.source‬‬
‫ﻭﻣﻨﺬ ﺍﻟﺒﺪﺍﻳﺔ ﺧﺎﻣﺮﱐ ﺍﻟﺸﻚ ﰲ ﺍﻟﻐﻤﻮﺽ ﺍﻟﺬﻱ ﻳﺼﺤﺐ‬
‫ﻫﺬﺍ ﺍﻟﻌﻨﻮﺍﻥ‪ ،‬ﻭﻟﺬﺍ ﻓﺈﻥ ﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ ﻫﻮ "ﻟﻐﺔ ﺍﻷﻡ" ﺃﻱ ‪Langue‬‬
‫‪ de Mère‬ﻭﻟﻴﺲ ‪ Langue Mère‬ﺍﻟﱵ ﻫﻲ ﺍﻟﻠﻐﺔ ﺍﻷﺻﻞ ﻟﻠﻐﺎﺕ‬
‫ﺗﺘﻔﺮﻉ ﻣﻨﻬﺎ ﻛﺘﻔﺮﻉ ﺍﻟﻔﺮﻧﺴﻴﺔ ﻭﺍﻹﻳﻄﺎﻟﻴﺔ ﻋﻦ ﺍﻟﻼﺗﻴﻨﻴﺔ‪ ،‬ﻭﻣﻦ ﰒ‬
‫ﻓﺈﻥ ﻫﺬﻩ ﺍﻷﺧﲑﺓ ﻫﻲ ﺍﻟﻠﻐﺔ ﺍﻷﻡ ﻟﻠﻐﺘﲔ ﺍﻟﺴﺎﺑﻘﺘﲔ‪.‬‬
‫ﻏﲑ ﺃﻥ ﺍﻷﻣﺮ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻐﺔ ﻛﺎﻟﻌﺮﺑﻴﺔ ﻓﺈﻥ ﺍﻷﻣﺮ ﻣﻌﻘﺪ‬
‫ﻟﺴﺎﻧﻴﺎ ﻓﻴﻬﺎ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﻣﻦ ﺍﻟﺘﻌﻘﻴﺪ ﻇﻠﺖ ﺗﺼﺤﺒﻬﺎ ﻋﱪ‬
‫ﺗﺎﺭﳜﻬﺎ‪ ،‬ﻭﺍﺯﺩﺍﺩﺕ ﺃﻛﺜﺮ ﺗﻌﻘﻴﺪﺍ ﺑﻌﺪ ﺍﻧﺘﺸﺎﺭ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﺗﺴﺎﻉ‬
‫ﺭﻗﻌﺘﻬﺎ ﺍﳉﻐﺮﺍﻓﻴﺔ ﻭﺇﻗﺒﺎﻝ ﺟﺎﻟﻴﺎﺕ ﻏﲑ ﻋﺮﺑﻴﺔ ﻟﺴﺎﻧﺎ ﻋﻠﻰ ﺗﻜﻠﻤﻬﺎ‬
‫ﻭﺍﲣﺎﺫﻫﺎ ﻟﻐﺔ ﺩﻳﻦ ﻭﺇﺩﺍﺭﺓ ﻭﺛﻘﺎﻓﺔ ﻭﲣﺎﻃﺒﺎﺕ ﻳﻮﻣﻴﺔ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ‬
‫ﺟﻌﻞ ﺗﻠﻚ ﺍﻟﻠﻐﺔ ﺍﻷﺻﻞ ﺍﻟﱵ ﻫﻲ ﺍﻟﻈﺎﻫﺮﺓ ﻻ ﲣﻠﻮ ﻣﻦ ﻓﻮﺍﺭﻕ‬
‫ﻟﻐﻮﻳﺔ ﻗﺪﳝﺔ ﺑﲔ ﻣﺘﻜﻠﻤﻴﻬﺎ ﺍﻷﺻﻠﻴﲔ ﺣﱴ ﻗﺒﻞ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﳑﺎ‬
‫ﺟﻌﻞ ﻟﻐﺔ ﺃﻡ ﻭﺍﺣﺪﺓ ﺗﺘﺤﻠﻞ ﺇﱃ ﺗﻜﻠﻤﺎﺕ ﻭﳍﺠﺎﺕ ﻻ ﻳﻌﻠﻢ‬
‫‪39‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﻋﺪﺩﻫﺎ ﺑﺎﺣﺚ ﳐﺘﺺ ﰲ ﺍﻟﻠﻬﺠﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻋﻠﻢ ﺍﻟﻠﻬﺠﺎﺕ‪،‬‬

‫ﻭﻛﻞ ﻣﺎ ﻫﻮ ﻣﺆﻛﺪ ﻟﺪﻳﻨﺎ ﺃ‪‬ﺎ ﺗﻌﺪ ﺍﻟﻴﻮﻡ ﺑﺎﳌﺎﺋﺎﺕ ﻭﻣﺎ ﺃﺷﲑ ﺇﻟﻴﻪ‬
‫ﺃﻋﻼﻩ ﻻ ﻳﺪﻋﻮ ﺇﱃ ﻗﻠﻖ ﻟﻐﻮﻱ ﻋﺮﰊ ﻣﺘﺸﺎﺋﻢ‪ ،‬ﻓﺎﳌﺴﺄﻟﺔ ﺑﻜﻞ‬
‫ﺑﺴﺎﻃﺔ ﺗﺘﻌﻠﻖ ﺑﺎﻟﺜﻨﺎﺋﻴﺔ ﺍﻟﻠﻐﻮﻳﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‪ ،‬ﻭﺍﻟﺜﻨﺎﺋﻴﺔ‬
‫ﻫﻨﺎ ﻻ ﺗﺸﲑ ﺇﱃ ﻣﺎ ﻳﻌﺮﻑ ﺑـ ‪ Bilinguisme‬ﺍﻟﺬﻱ ﻳﻌﲏ‬
‫ﺍﺳﺘﻌﻤﺎﻝ ﻟﻐﺘﲔ ﲟﺴﺘﻮﻯ ﻭﺍﺣﺪ ﺃﻭ ﻣﺘﻔﺎﻭﺕ ﻗﻠﻴﻼ ﻣﻦ ﺍﻹﺗﻘﺎﻥ‪،‬‬
‫ﺑﻞ ﺗﺸﲑ ﺇﱃ ﺍﺳﺘﻌﻤﺎﻝ ﻣﺴﺘﻮﻳﲔ ﻟﻐﻮﻳﲔ ﺧﻼﻝ ﻋﻤﻠﻴﺔ ﺍﻻﺗﺼﺎﻝ‪،‬‬
‫ﺃﺣﺪﳘﺎ ﻣﺘﻌﻠﻖ ﲟﺎ ﻳﺪﻋﻰ ﺍﻟﻠﻐﺔ ﺍﻟﺮﻓﻴﻌﺔ ﺃﻭ ﺍﻟﻠﻐﺔ ﺍﻟﻔﺼﺤﻰ ‪Langue‬‬
‫‪ Soutenue‬ﻭﺁﺧﺮﻫﺎ ﺭﻛﻴﻚ ‪.Lâché‬‬
‫ﻭﻫﺬﺍ ﻣﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺩﻱ ﺳﻮ ﺳﻮﺭ ﺑﻮﺿﻮﺡ‪ ،‬ﻭﻫﻮ‬
‫ﻳﺘﺤﺪﺙ ﻋﻦ ﺍﻟﻠﻐﺔ ﺍﻷﺩﺑﻴﺔ ﻭﺍﶈﻠﻴﺔ‪" :‬ﳝﻜﻦ ﻟﻠﻮﺣﺪﺓ ﺍﻟﻠﻐﻮﻳﺔ ﺃﻥ‬
‫ﺗﺪﻣﺮ ﻓﺘﻨﻘﺮﺽ‪ ،‬ﻭﻗﺪ ﻳﺘﻢ ﺫﻟﻚ ﺑﺘﺄﺛﺮ ﻟﻐﺔ ﻃﺒﻴﻌﻴﺔ ﺑﻠﻐﺔ ﺃﺩﺑﻴﺔ‬
‫ﺃﺧﺮﻯ‪ …،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳﻔﻀﻲ ﻷﻥ ﻳﻜﻮﻥ ﺍﻟﺴﻮﺍﺩ ﺍﻷﻋﻈﻢ ﻣﻦ‬
‫ﺍﻟﺴﻜﺎﻥ ﺛﻨﺎﺋﻲ ﺍﻟﻠﻐﺔ ﻣﺘﺤﺪﺛﺎ ﰲ ﺁﻥ ﻟﻐﺔ ﺍﻟﻜﻞ ﻭﺍﻟﻠﻐﺔ ﺍﶈﻠﻴﺔ ‪،‬‬
‫ﻭﻫﺬﺍ ﻣﺎ ﻧﻠﻤﺤﻪ ﰲ ﻣﻨﺎﻃﻖ ﻣﻦ ﻓﺮﻧﺴﺎ ﻋﺪﻳﺪﺓ‪ ..،‬ﻭﺍﻟﻮﺍﻗﻌﺔ ﻋﺎﻣﺔ‬
‫ﰲ ﺃﳌﺎﻧﻴﺎ ﻭﺇﻳﻄﺎﻟﻴﺎ ﺇﺫ ﺗﺴﺘﻤﺮ ﺍﻟﻠﻬﺠﺔ ﺍﻹﻗﻠﻴﻤﻴﺔ ﻭﺍﻟﻠﻐﺔ ﺍﻟﺮﲰﻴﺔ ﰲ‬
‫ﺁﻥ "‪ ،‬ﺣﱴ ﻭﺇﻥ ﻛﺎﻥ ﺩﻱ ﺳﻮﺳﻮﺭ ﻻ ﻳﻌﲏ ﺑـ"ﺍﻟﻠﻐﺔ ﺍﻷﺩﺑﻴﺔ"‬
‫ﻟﻐﺔ ﺍﻵﺩﺍﺏ ﻭﺣﺴﺐ‪ ،‬ﺑﻞ ﻳﻌﲏ ‪‬ﺎ ﻛﻞ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻠﻐﺔ‬
‫ﺍﳌﺘﻘﻨﺔ ﲟﻌﲎ ﻋﺎﻡ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺭﲰﻴﺔ ﺃﻡ ﻻ‪.‬‬
‫‪40‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﻭﻟﺮﲟﺎ ﺃﺻﺒﺢ ﻣﻦ ﺍﳌﺄﻟﻮﻑ ﺃﻥ ﺗﺼﻨﻒ ﻟﻐﺔ ﺍﻷﻡ ﰲ ﳎﺎﻝ‬

‫ﻟﻐﺔ ﺷﻔﻬﻴﺔ ﺑﺎﻟﺘﻌﺎﺭﺽ ﺃﻭ ﺇﺯﺍﺀ ﻟﻐﺔ ﺧﻄﻴﺔ ***** ‪ ،‬ﻭ ﻟﻜﻦ ﻫﺬﺍ‬
‫ﺍﻟﺘﻤﻴﻴﺰ ﺍﻟﻠﺴﺎﱐ "ﻻ ﻳﺘﻄﺎﺑﻖ ﻣﻊ ﺍﳉﺎﻧﺐ ﺍﻷﺳﻠﻮﰊ ﺍﳌﺘﻌﺎﺭﺽ *‬
‫ﻣﺴﺘﻮﻯ ﻣﺘﺴﺎﻫﻞ ﻓﻴﻪ ** ﻣﺴﺘﻮﻯ ﺭﻓﻴﻊ ** ‪ ،‬ﻭ ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ‬
‫ﺍﳌﻨﺎﺳﺐ ﺃﻥ ﻧﺴﺘﻌﻤﻞ ﰲ ﺗﺒﻠﻴﻐﻨﺎ ﺍﳋﻄﻲ ﻋﻤﻮﻣﺎ ﺳﺠﻼ ﻛﻼﻣﻴﺎ‬
‫ﻣﻨﻘﺤﺎ *****ﻭ ﻣﻬﺬﺑﺎ **** ﻓﺎﻧﻪ ﻣﻦ ﺍﻟﺘﺎﻓﻪ ﺃﻥ ﻧﺜﺒﺖ ﺑﺄﻥ ﻫﺬﺍ‬
‫ﺍﻟﺴﺠﻞ ﻟﻴﺲ ﺇﺟﺒﺎﺭﻳﺎ ﻭﺇﻥ ﻋﺪﺩﺍ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﳜﺘﺎﺭﻭﻥ ﺍﻟﻜﺘﺎﺑﺔ‬
‫ﺑﺎﻟﻌﺎﻣﻴﺔ ****‪ ،‬ﻭﺗﻜﻮﻥ ﺍﳋﻄﻮﺭﺓ ﺃﻛﺜﺮ ﺣﲔ ﻧﻌﺎﺭﺽ ﻟﻐﺔ ﻣﻨﻄﻮﻗﺔ‬
‫ﻣﻨﺤﺪﺭﺓ ﻣﻦ ﺍﻟﻠﻐﺔ ﺍﳌﻜﺘﻮﺑﺔ ﻧﻔﺴﻬﺎ" ﻛﻤﻌﺎﺭﺿﺔ ﻋﺮﺑﻴﺔ ﺷﻔﻬﻴﺔ‬
‫ﺑﻌﺮﺑﻴﺔ ﻣﻜﺘﻮﺑﺔ ﳑﺎ ﻳﻮﻟﺪ ﺃﺷﻜﺎﻻ ﺑﻮﺟﻮﺩ ﺛﻨﺎﺋﻴﺔ ﻟﻐﻮﻳﺔ‪ ،‬ﻟﻴﺴﺖ‬
‫ﻫﻨﺎﻙ ﻟﻐﺘﺎﻥ ﻋﺮﺑﻴﺘﺎﻥ ﳐﺘﻠﻔﺘﺎﻥ ﻛﻞ ﺍﻻﺧﺘﻼﻑ‪ ،‬ﻷﻥ "ﺍﻟﺜﻨﺎﺋﻴﺔ‬
‫ﺍﻟﻠﻐﻮﻳﺔ ***** ﺗﺘﻄﻠﺐ ﺑﻨﻴﺘﲔ )ﻓﻮﻧﻮﻟﻮﺟﻴﺔ ﻭ ﳓﻮﻳﺔ( ﳐﺘﻠﻔﺘﲔ ﲤﺎﻡ‬
‫ﺍﻻﺧﺘﻼﻑ"‪.‬‬
‫ﻭﺻﻒ ﺍﺑﻦ ﺧﻠﺪﻭﻥ ﻟﻔﺴﺎﺩ ﺍﳌﻠﻜﺔ ﺍﻷﻭﱃ ﻟﻠﻐﺔ ﺍﻷﻡ ‪:‬‬
‫ﻭﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺃﻥ ﻧﺘﺴﺎﺀﻝ ﻋﻦ ﻧﺸﻮﺀ ﻟﻐﺔ ﺍﻷﻡ ﰲ ﺍﻟﺘﻮﺍﺻﻼﺕ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻧﻔﻄﺎﻣﻬﺎ ﻋﻦ ﺍﻟﻔﺼﺤﻰ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻓﺈﻧﻨﺎ ﻻ ﳒﺪ ﻧﺼﺎ ﺃﻛﺜﺮ‬
‫ﺗﻮﺿﻴﺤﺎ ﻭﻭﺿﻮﺣﺎ ﻣﻦ ﺃﺣﺪ ﻧﺼﻮﺹ ﺍﺑﻦ ﺧﻠﺪﻭﻥ ﺍﻟﺬﻱ ﺃﺷﺎﺭ‪،‬‬
‫ﻭﻫﻮ ﻳﻮﺿﺢ ﻛﻴﻔﻴﺔ ﺍﻧﺘﻘﺎﻝ ﺍﻟﻠﻐﺔ ﻣﻦ ﺟﻴﻞ ﺇﱃ ﺟﻴﻞ ﺑﻮﺍﺳﻄﺔ‬
‫ﺍﻟﺼﻮﺭ ﺍﻟﺼﻮﺗﻴﺔ ﺍﻟﺴﻤﻌﻴﺔ ﻭﺗﻜﺮﺍﺭ ﺍﻻﺳﺘﻌﻤﺎﻻﺕ ﻧﻔﺴﻬﺎ *‬
‫"ﻫﻜﺬﺍ ﺗﺼﻴ‪‬ﺮﺕ ﺍﻷﻟﺴﻦ ﻭﺍﻟﻠﻐﺎﺕ ﻣﻦ ﺟﻴﻞ ﺇﱃ ﺟﻴﻞ ﻭﺗﻌﻠﹼﻤﻬﺎ‬
‫‪41‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﺍﻟﻌﺠﻢ ﻭﺍﻷﻃﻔﺎﻝ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﻣﻌﲎ ﻣﺎ ﺗﻘﻮﻟﻪ ﺍﻟﻌﺎﻣﺔ ﻣﻦ ﺃﻥ ﺍﻟﻠﻐﺔ‬

‫ﻟﻠﻌﺮﺏ ﺑﺎﻟﻄﺒﻊ ﺃﻱ ﺑﺎﳌﻠﻜﺔ ﺍﻷﻭﱃ ﺍﻟﱵ ﺃﺧﺬﺕ ﻋﻨﻬﻢ ﻭﱂ‬
‫ﻳﺄﺧﺬﻭﻫﺎ ﻣﻦ ﻏﲑﻫﻢ‪ ،‬ﰒ ﻓﺴﺪﺕ ﻫﺬﻩ ﺍﳌﻠﻜﺔ ﳌﻀﺮ ﳌﺨﺎﻟﻄﺘﻬﻢ‬
‫ﺍﻷﻋﺎﺟﻢ ﻭﺳﺒﺐ ﻓﺴﺎﺩﻫﺎ ﺃﻥ ﺍﻟﻨﺎﺷﺊ ﻣﻦ ﺍﳉﻴﻞ ﺻﺎﺭ ﻳﺴﻤﺢ‬
‫ﻛﻴﻔﻴﺎﺕ ﺃﺧﺮﻯ ﻏﲑ ﺍﻟﻜﻴﻔﻴﺎﺕ ﺍﻟﱵ ﻛﺎﻧﺖ ﻟﻠﻌﺮﺏ‪ ،‬ﻓﻴﻌﱪ ‪‬ﺎ‬
‫ﻋﻦ ﻣﻘﺼﻮﺩﻩ ﻟﻜﺜﺮﺓ ﺍﳌﺨﺎﻟﻄﲔ ﻟﻠﻌﺮﺏ ﻣﻦ ﻏﲑﻫﻢ‪ ،‬ﻭﻳﺴﻤﺢ‬
‫ﻛﻴﻔﻴﺎﺕ ﺍﻟﻌﺮﺏ ﺃﻳﻀﺎ‪ ،‬ﻓﺎﺧﺘﻠﻂ ﻋﻠﻴﻪ ﺍﻷﻣﺮ ﻭﺃﺧﺬ ﻣﻦ ﻫﺬﻩ‬
‫ﻭﻫﺬﻩ‪ ،‬ﻓﺎﺳﺘﺤﺪﺙ ﻣﻠﻜﺔ ﻭﻛﺎﻧﺖ ﻧﺎﻗﺼﺔ ﻋﻦ ﺍﻷﻭﱃ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ‬
‫ﻣﻌﲎ ﻓﺴﺎﺩ ﺍﻟﻠﺴﺎﻥ ﺍﻟﻌﺮﰊ"‪.‬‬
‫ﻧﺸﻮﺀ ﻟﻐﺔ ﺍﻷﻡ ﺍﻟﺜﺎﻧﻴﺔ‪:‬‬
‫ﻭﳑﺎ ﻳﺴﺘﻨﺘﺞ ﻣﻦ ﻧﺺ ﺍﺑﻦ ﺧﻠﺪﻭﻥ ﺃﻋﻼﻩ ﺃﻥ ﻟﻐﺔ ﺍﻷﻡ‬
‫ﺍﻷﻭﱃ ﻣﻠﻜﺔ ﻓﺼﻴﺤﺔ ﺭﺍﻗﻴﺔ ﺭﻓﻴﻌﺔ ﺑﻴﻨﻤﺎ ﻟﻐﺔ ﺍﻷﻡ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻠﻜﺔ‬
‫ﻧﺎﻗﺼﺔ ﻧﺸﺄﺕ ﻧﺘﻴﺠﺔ ﻟﻠﻈﺮﻭﻑ ﺍﳋﺎﺭﺟﻴﺔ ﺍﻟﱵ ﺃﳌﺢ ﺇﻟﻴﻬﺎ ﺍﺑﻦ‬
‫ﺧﻠﺪﻭﻥ‪.‬‬
‫ﻭﳑﺎ ﳚﺐ ﺃﻥ ﻧﻨﺒﻪ ﺇﻟﻴﻪ ﺃﻥ ﺍﳌﻠﻜﺔ ﺍﻟﻨﺎﻗﺼﺔ ﻟﻴﺴﺖ ﻧﺎﻗﺼﺔ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻐﺔ ﺍﻷﻡ‪ ،‬ﺑﻞ ﻧﺎﻗﺼﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻐﺔ ﺍﻷﻡ ﺍﻷﻭﱃ ﺍﳌﺘﺨﺬﺓ‬
‫ﻛﻠﻐﺔ ﺭﲰﻴﺔ‪ ،‬ﻭﻛﻠﻐﺔ ﺩﻳﻦ ﻭﺗﻌﺎﻣﻞ ﺭﲰﻲ‪ ،‬ﻷﻥ ﻟﻐﺔ ﺍﻷﻡ ﺑﻮﺻﻔﻬﺎ‬
‫ﻟﻐﺔ ﺳﻠﻴﻘﻴﺔ ***** ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﳑﺎ ﺗﻮﻇﻔﻬﺎ ﻣﻦ ﺻﻴﻎ ﻣﻠﺤﻮﻧﺔ ***‬
‫ﻣﻦ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺎﻣﺔ ﻟﻠﺘﻌﺒﲑ ﻋﻦ ﺃﻏﺮﺍﺿﻬﺎ ﰲ ﳎﺎﻝ ﺍﻟﺸﻐﻞ ﻭﺍﳊﻴﺎﺓ‬
‫ﺍﻟﻴﻮﻣﻴﺔ‪ ،‬ﻓﺈﻧﻚ ﻻ ﺗﺸﻌﺮ ﺑﻨﻔﺴﻚ ﺃﻣﺎﻡ ﻟﻐﺔ ﺃﺧﺮﻯ ﳐﺘﻠﻔﺔ ﲤﺎﻡ‬
‫‪42‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﺍﻻﺧﺘﻼﻑ ﻋﻦ ﻟﻐﺔ ﺍﻷﻡ ﺍﻷﻭﱃ ﺇﻻ ﻓﻴﻤﺎ ﻳﻈﻬﺮ ﻟﻚ ﺟﻠﻴﺎ ﰲ‬

‫ﺗﻜﺴﲑ ﺍﶈﺎﺻﻴﻞ ﺍﻟﺼﻮﺗﻴﺔ ﻭﺍﳌﺮﻓﻮﻟﻮﺟﻴﺔ ﻭﺍﻟﺴﺎﻧﺘﻜﺴﻴﺔ‪.‬‬
‫ﺍﳌﺴﺘﻮﻳﺎﺕ ﺍﻟﺮﺋﻴﺴﻴﺔ ﺍﳌﺘﻮﺍﺻﻞ ‪‬ﺎ‪:‬‬
‫ﻭﻟﻠﺨﺮﻭﺝ ﺑﺮﺅﻳﺔ ﻏﲑ ﺿﺒﺎﺑﻴﺔ ﻣﻦ ﻫﺬﺍ ﺍﳌﺄﺯﻕ *****‪،‬‬
‫ﻓﺈﻧﻨﺎ ﳓﻴﻞ ﻫﺬﺍ ﺍﻹﺷﻜﺎﻝ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻳﺎﺕ ﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﺣﱴ ﻭﺇﻥ‬
‫ﻛﺎﻧﺖ ﱂ ﺗﺪﺭﺱ ﺩﺭﺍﺳﺔ ﻭﺻﻔﻴﺔ ﺣﱴ ﺍﻵﻥ *‬
‫‪ -‬ﺍﻟﻠﻐﺔ ﺍﻟﺮﺍﻗﻴﺔ ﻣﻨﻄﻮﻗﺔ ﻭﻣﻜﺘﻮﺑﺔ‪.‬‬
‫‪ -‬ﺍﻟﻠﻐﺔ ﺍﻟﻌﺎﻣﻴﺔ ﻣﻨﻄﻮﻗﺔ ﻭﻣﻜﺘﻮﺑﺔ‪.‬‬
‫‪ -‬ﺍﻟﻌﻨﺎﺻﺮ ﺍﳌﺒﺘﺬﻟﺔ‪**** .‬‬
‫‪ -‬ﺍﻟﻠﻬﺠﺎﺕ ﺍﻹﻗﻠﻴﻤﻴﺔ‪.‬‬
‫ﻭﳓﻦ ﺇﺫ ﻧﻮﺭﺩ ﻫﺬﻩ ﺍﳌﺴﺘﻮﻳﺎﺕ ﺍﻟﺮﺋﻴﺴﻴﺔ ﻟﻸﺳﺎﻟﻴﺐ‬
‫ﺍﻟﻠﻐﻮﻳﺔ ﺍﳌﺘﻮﺍﺻﻞ ‪‬ﺎ ﰲ ﻟﻐﺔ ﻣﻦ ﺍﻟﻠﻐﺎﺕ‪ ،‬ﻓﻔﻲ ﺃﻱ ﻣﺴﺘﻮﻯ ﻣﻨﻬﺎ‬
‫ﻧﺪﺭﺝ ﻟﻐﺔ ﺍﻷﻡ‪ * ،‬ﺇﺫﺍ ﺍﻗﺘﺼﺮﻧﺎ ﻋﻠﻰ ﻟﻐﺔ ﺍﻷﻡ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺠﺘﻤﻊ‬
‫ﺍﻟﻌﺮﰊ ﻭﺍﳌﺴﺘﻮﻳﺎﺕ ﺍﻟﻠﻐﻮﻳﺔ ﺍﻟﱵ ﻳﺘﻮﺍﺻﻞ ‪‬ﺎ‪ ،‬ﻓﺈﻧﻪ ﻟﻴﻤﻜﻦ ﺍﻟﻘﻮﻝ‬
‫ﺑﺄﻥ ﺩﺍﺧﻞ ﺍﻟﻔﺼﺤﻰ ﻧﻔﺴﻬﺎ ﻣﺴﺘﻮﻳﺎﺕ‪ ،‬ﻭﻫﻲ ﺃﻛﺜﺮ ﻣﻦ ﺃﻥ‬
‫ﲢﺼﻰ ﻭﲢﺼﺮ*‪.‬‬
‫‪ -1‬ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻔﺼﺤﻰ‪.‬‬
‫‪ -2‬ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻔﺼﻴﺤﺔ‪.‬‬
‫‪43‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﺍﻟﻌﺮﺑﻴﺔ ﺍﻷﻛﺜﺮ ﺷﻴﻮﻋﺎ ******‪.‬‬ ‫‪-3‬‬

‫ﺍﻟﻌﺮﺑﻴﺔ ﺍﻷﻗﻞ ﺍﺳﺘﻌﻤﺎﻻ‪.‬‬ ‫‪-4‬‬
‫ﺍﻟﻠﻐﺔ ﺍﳌﻬﺠﻮﺭﺓ ﺍﳌﺴﻤﺎﺓ ﺑﺎﻟﻠﻐﺎﺕ ﺍﳌﺬﻣﻮﻣﺔ ******‪.‬‬ ‫‪-5‬‬
‫ﺍﻟﻠﻐﺔ ﺍﳌﻮﻟﺪﺓ ****ﻣﻦ ﺍﻟﻌﺮﺑﻴﺔ ﺃﻭ ﺍﳌﻐﻴ‪‬ﺮﺓ ***** ﻣﻦ‬ ‫‪-6‬‬
‫ﺍﳌﻮﹼﻟّﺪﻳﻦ‪.‬‬
‫ﺍﻟﻠﻐﺔ ﺍﻟﻌﺎﻣﺔ ﻏﲑ ﺍﳌﻌﺮﺑﺔ ******* ﻛﻠﻴﺎ ﺃﻭ ﺍﳌﻠﺤﻮﻧﺔ‬ ‫‪-7‬‬
‫ﺟﺰﺋﻴﺎ‪.‬‬
‫ﺍﻟﻠﻐﺔ ﺍﻟﺴﻔﻠﻰ ﻛﻠﻐﺔ ﺍﳌﻬﻦ ﻭﺍﻟﺼﻨﺎﺋﻊ ﻭﺍﻟﺸﺎﺭﻉ ﻭﺍﻟﺴﻮﻕ‪.‬‬ ‫‪-8‬‬

‫ﺍﳊ ‪‬ﺪ ﺑﲔ ﺍﻟﻔﺼﻴﺢ ﻭﺍﻟﻌﺎﻣﻲ ﺣ ‪‬ﺪ ﺗﻘﺪﻳﺮﻱ ﻻ ﻣﻄﻠﻖ‪:‬‬

‫ﺇﻥ ﺍﻟﻔﺼﻴﺢ ﳑﺎ ﻫﻮ ﻏﲑ ﻓﺼﻴﺢ ﻳﻈﻞ ﻋﻤﻠﻴﺔ ﻧﺴﺒﻴﺔ‬
‫ﺗﻘﺪﻳﺮﻳﺔ‪ ،‬ﻭﰲ ﺗﻘﺪﻳﺮﻧﺎ ﺃﻥ ﻛﻞ ﻣﺘﻜﻠﻢ ﺳﻠﻴﻘﻲ ﻓﺼﻴﺢ ﰲ ﻟﻐﺔ ﺍﻷﻡ‬
‫ﺍﻟﱵ ﻳﺘﻜﻠﻤﻬﺎ ﺑﺼﺮﻑ ﺍﻟﻨﻈﺮ ﻋﻦ ﻛﻮﻧﻪ ﻣﺘﻌﻠﻤﺎ ﺃﻭ ﺃﻣﻴﺎ ******‪،‬‬
‫ﻓﻠﻐﺔ ﺍﻷﻡ ﻟﺌﻦ ﱂ ﺗﻜﻦ ﻟﻐﺔ ﺭﻓﻴﻌﺔ ﺷﺮﻳﻔﺔ ﻣﻌﺘﺮﻓﺎ ‪‬ﺎ ﰲ ﺩﻭﺍﺋﺮ‬
‫ﺍ‪‬ﺘﻤﻊ ﺍﻟﺮﲰﻴﺔ‪ ،‬ﻓﻬﻲ ﻣﻊ ﺫﻟﻚ ﻇﺎﻫﺮﺓ ﺗﻮﺍﺻﻠﻴﺔ ﻻ ﻳﻌﱪ ﻋﻨﻬﺎ‬
‫ﻏﲑﻫﺎ‪ ،‬ﻭﺇﺫﺍ ﻛﻨﺎ ﻟﺴﻨﺎ ﻣﻦ ﺃﻧﺼﺎﺭ ﺍﻟﺮﺃﻱ ﺍﻟﻘﺎﺋﻞ* " ﺇﻥ ﺍﻟﻘﺎﻋﺪﺓ‬
‫ﺍﳌﺜﻠﻰ ﻫﻲ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﻘﻮﺍﻋﺪ ﻛﺎﻓﺔ‪ ،‬ﻭﺃﻥ ﺑﻮﺳﻊ ﺍﻟﻨﺎﺱ ﺃﻥ‬
‫ﻳﻘﻮﻟﻮﺍ ﻣﺎ ﻳﺸﺎﺀﻭﻥ"‪ ،‬ﻓﺈﻧﻨﺎ ﻣﺘﺄﻛﺪﻭﻥ ﻣﻦ ﺍﺣﺘﻮﺍﺀ ﺃﻳﺔ ﻟﻐﺔ ﺃ ‪‬ﻡ ﻋﻠﻰ‬
‫ﻗﻮﺍﻋﺪ ﲢﺘﺎﺝ ﻓﻘﻂ ﺇﱃ ﻣﻦ ﻳﻜﺘﺸﻔﻬﺎ‪ ،‬ﻷﻥ ﻟﻐﺔ ﺍﻷﻡ ﻻ ﺗﻌﻠﻢ ﻭﻻ‬
‫‪44‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﺗﺴﺘﻮﻋﺐ ﺑﻄﺮﻕ ﻭﻭﺳﺎﺋﻞ ﺑﻴﺪﺍﻏﻮﺟﻴﺔ ﻭﻭﺳﺎﺋﻞ ﲰﻌﻴﺔ ﺑﺼﺮﻳﺔ‬

‫ﺣﺴﻴﺔ ﻛﻤﺎ ﻫﻮ ﺍﻟﺸﺄﻥ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﻈﲑ‪‬ﺎ ﺫﺍﺕ ﺍﳌﻠﻜﺔ ﺍﻷﻭﱃ ﺍﻟﺘﺎﻣﺔ‬
‫ﺃﻭ ﺍﻟﻔﺼﺤﻰ ﺃﻭ ﺗﻠﻚ ﺍﻟﱵ ﳍﺎ ﺣﻈﻮﺓ ******** ﺗﻔﻀﻞ ﺍﻟﻨﺨﺐ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻟﺮﲰﻲ ﺃﻥ ﺗﺘﻜﻠﻢ ‪‬ﺎ‪ ،‬ﻭﻻﺣﻆ‬
‫ﻣﺘﻜﻠﻤﻮﻥ ﻗﺪﻣﺎﺀ ﻇﻮﺍﻫﺮ ﺍﳊﻈﻮﺓ ﺍﻟﻠﺴﺎﻧﻴﺔ ﻫﺬﻩ ﻋﻠﻰ ﺣﺴﺎﺏ‬
‫ﻣﺴﺘﻮﻳﺎﺕ ﻟﻐﻮﻳﺔ ﺃﺧﺮﻯ ﺫﺍﺕ ﺣﻈﻮﺓ ﺃﻗﻞ‪ ،‬ﻓﻤﻨﺬ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﱐ‬
‫ﻋﺸﺮ ﻗﺎﻝ ﺃﺣﺪ ﺍﻟﺸﻌﺮﺍﺀ ﺍﻟﻔﺮﻧﺴﻴﲔ ﻣﻔﺘﺨﺮﺍ * "ﳍﺠﱵ ﺧﲑ‬
‫ﺍﻟﻠﻬﺠﺎﺕ ﻷﱐ ﻧﺸﺄﺕ ﰲ ﺑﺎﺭﻳﺲ"‪ ،‬ﺑﻴﻨﻤﺎ ﻗﺎﻝ ﺟﺎﻥ ﺩﻭﻣﺎﻥ‬
‫***** ﺻﺎﺣﺐ ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ ﻣﻦ ﺭﻭﺍﻳﺔ ﺍﻟﻮﺭﺩﺓ * ﻣﻌﺘﺬﺭﺍ * "ﻟﺌﻦ‬
‫ﺑﺪﺕ ﻟﻚ ﳍﺠﱵ ﻭﺣﺸﻴﺔ ﻻ ‪‬ﺬﻳﺐ ﻓﻴﻬﺎ ﻓﻌﺬﺭﻱ ﺃﱐ ﱂ ﺃﻧﺸﺄ‬
‫ﰲ ﺑﺎﺭﻳﺲ"‪ ،‬ﺑﻞ ﻗﺎﻝ ﻗﺒﻞ ﻫﺬﻳﻦ ﺍﻟﻔﺮﻧﺴﻴﲔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ* " ﺃﻧﺎ ﺃﻓﺼﺢ ﺍﻟﻌﺮﺏ ﺑﻴﺪ ﺃﱐ ﻣﻦ ﻗﺮﻳﺶ‪ ،‬ﻭﺃﱐ ﻧﺸﺄﺕ ﰲ‬
‫ﺑﲏ ﺳﻌﺪ ﺑﻦ ﺑﻜﺮ"‪.‬‬
‫‪45‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﺍﻟﺘﺪﺍﺧﻞ ﺍﻟﻠﻐــــﻮﻱ‬
‫‪ -‬ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻘﺒﺎﺋﻠﻴﺔ ﳕﻮﺫﺟﹰﺎ‪-‬‬
‫ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ ﺻﺎﻟـﺢ ﺑﻠﻌـﻴﺪ‬

‫ﻣﻘﺪﻣـــــﺔ‬
‫ﺇ ﹼﻥ ﺍﻟﺘﺪﺍﺧﻞ ﺍﻟﻠﻐﻮﻱ ﻇﺎﻫﺮﺓ ﻃﺒﻴﻌﻴﺔ ﰲ ﻛﻞ ﺍﻟﻠﻐﺎﺕ‪،‬‬
‫ﻭﻫﻲ ﺳﻨ‪‬ﺔ ﺍﻟﺘﺄﺛﲑ ﻭﺍﻟﺘﺄﺛﺮ‪ .‬ﺃﻭ ﺳﻠﻮﻙ ﻟﻐﻮﻱ ﻋﺎﺩﻱ ﻳ‪‬ﻤﺎﺭﺱ ﻋﻠﻰ‬
‫ﻣﺴﺘﻮﻯ ﺍﺣﺘﻜﺎﻙ ﺍﻟﻠﻐﺎﺕ ﺗﻌﺒﲑﹰﺍ ﻋﻦ ﺍﻟﺘﻔﺎﻋﻞ ﺍﻻﺟﺘﻤﺎﻋﻲ‬
‫‪ .Interaction‬ﻭﻟﻘﺪ ﻋﺎﰿ ﺍﻟﻌﺮﺏ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﺑﻌﺪ ﺍﻟﻔﺘﻮﺣﺎﺕ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﰲ ﻣﺮﺣﻠﺔ ﺍﻟﺘﺪﻭﻳﻦ‪ ،‬ﺣﻴﺚ ﺃﺧﻀﻌﻮﺍ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﳌﻘﺎﻳﻴﺲ ﺻﺎﺭﻣﺔ ﺣﻔﺎﻇﹰﺎ ﻋﻠﻰ ﻧﻘﺎﺋﻬﺎ‪ .‬ﻭﰲ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ ﺑﺪﺃ‬
‫ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﺴﻠﻴﻘﺔ ﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﻭﻋﻦ ﺍﻟﺒﻴﺌﺔ ﺍﻟﺰﻣﺎﻧﻴﺔ ﻭﺍﳌﻜﺎﻧﻴﺔ‬
‫ﻟﻠﺼﻔﺎﺀ ﺍﻟﻠﻐﻮﻱ‪ .‬ﻭﻣﻊ ﺫﻟﻚ ﻇﻬﺮ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻠﻔﻆ ﺍﻟﺪﺧﻴﻞ؛‬
‫ﻭﻫﻮ ﺍﻟﻠﻔﻆ ﺍﻷﺟﻨﱯ ﺍﻟﺬﻱ ﳊﻖ ﺟﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺃﻭ ﺍﻟﻠﻔﻆ‬
‫ﻏﲑ ﺍﻟﻌﺮﰊ ﺍﻟﺬﻱ ﺍﺳﺘﻌﻤﻠﻪ ﺍﻟﻌﺮﺏ ﺩﻭﻥ ﺃﻥ ﳜﻀﻌﻮﻩ ﻟﺼﻴﻐﻬﻢ‪.‬‬
‫‪46‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﻭﻛﺎﻥ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﻘﺮ‪‬ﻭﺍ ﺑﺎﻟﻠﻔﻆ ﺍﳌﻮﻟﹼﺪ؛ ﻭﻫﻮ ﻣﺎ ﺍﺳﺘﻌﻤﻠﻪ ﺍﻟﻌﺮﺏ‬

‫ﺍﳌﻮﻟﹼﺪﻭﻥ ﻋﻠﻰ ﻏﲑ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻫﻮ ﻗﺴﻤﺎﻥ‪:‬‬
‫‪ -‬ﻗﺴﻢ ﺟﺮﻭﺍ ﻓﻴﻪ ﻋﻠﻰ ﺃﻗﻴﺴﺔ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﻣﻦ ﳎﺎﺯ‬
‫ﻭﺍﺷﺘﻘﺎﻕ ﻭﺣﻜﻤﻪ ﻋﺮﰊ ﻓﻬﻮ ﺻﺤﻴﺢ‪.‬‬
‫‪ -‬ﻗﺴﻢ ﺧﺮﺟﻮﺍ ﻓﻴﻪ ﻋﻦ ﺃﻗﻴﺴﺔ ﻛﻼﻡ ﺍﻟﻌﺮﺏ؛ ﺑﺎﺳﺘﻌﻤﺎﻝ‬
‫ﻟﻔﻆ ﺃﻋﺠﻤﻲ ﻭﱂ ﻳﻌﺮﺏ‪ ،‬ﻭﺭﻓﻀﻮﺍ ﺍﺳﺘﻌﻤﺎﻟﻪ‪ .‬ﻭﺳﺒﺐ ﺭﻓﺾ‬
‫ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻳﻌﻮﺩ ﺇﱃ ﻃﺒﻴﻌﺔ ﺍﳌﻌﺎﻳﲑ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﱵ ﻭﺿﻌﺖ ﺁﻧﺬﺍﻙ‬
‫ﲝﻜﻢ ﺍﻟﻌﺼﺒﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻮﻻﺀ ﺍﻟﺘﺎﻡ ﻟﻠﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭ ﺃ ﹼﻥ‬
‫ﻛﻞ ﻣﺴﺎﺱ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻳﺆﺩﻱ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺇﱃ ﺍﳌﺴﺎﺱ ﺑﺎﻟﺪﻳﻦ‪.‬‬
‫ﻭﻫﻨﺎﻙ ﺍﳌﻌﺮ‪‬ﺏ‪ :‬ﻭﻫﻮ ﺍﻟﻠﻔﻆ ﺍﻟﺬﻱ ﺃﺧﻀﻊ ﻟﺬﻭﻕ ﺍﻟﻠﻐﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﻭﱂ ﻳﻜﻦ ﻣﻨﻬﺎ‪ ،‬ﺳﻮﺍﺀ ﺃﳊﻖ ﺑﺄﺑﻨﻴﺘﻬﺎ ﺃﻭ ﱂ ﻳﻠﺤﻖ ﻭﻫﻮ‬
‫ﻣﻘﺒﻮﻝ‪.‬‬
‫ﻛﻤﺎ ﺍﺳﺘﻌﻤﻞ ﺍﻟﻌﺮﺏ ﻗﺪﳝﹰﺎ ﻣﺼﻄﻠﺤﲔ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ‪،‬‬
‫ﻭﻳﺘﻤﺜﹼﻞ ﺍﻷﻭﻝ ﰲ ﺍﻻﻗﺘﺮﺍﺽ‪ Emprunt :‬ﻭﻫﻮ ﺃﺧﺬ ﻛﻠﻤﺎﺕ ﻣﻦ‬
‫ﻟﻐﺔ ﻣﻦ ﺍﻟﻠﻐﺎﺕ‪ .‬ﻭﻫﻮ ﻇﺎﻫﺮﺓ ﻋﺎﳌﻴﺔ ﺗﻌﺮﻓﻪ ﻛﻞ ﺍﻟﻠﻐﺎﺕ‪ ،‬ﻭﻳﺸﻜﻞ‬
‫ﻣﺼﺪﺭﹰﺍ ﻣﻦ ﻣﺼﺎﺩﺭ ﺍﻟﺜﺮﺍﺀ ﺍﻟﻠﻐﻮﻱ ﻭﳛﺪﺙ ﺃﺣﻴﺎﻧﹰﺎ ﰲ ﻣﻮﺍﻗﻒ‬
‫ﺍﻟﺘﻮﺿﻴﺢ ﺃﻭ ﺍﳌﺒﺎﻫﺎﺓ ﺃﻭ ﺍﻓﺘﻘﺎﺩ ﺍﳌﺼﻄﻠﺢ‪ ،‬ﻭﻫﻨﺎ ﳛﺪﺙ ﻣﺎ ﻳﺴﻤﻰ‬
‫ﺑﺎﻟﺘﺤﻮ‪‬ﻝ ﻣﻦ ﻟﻐﺔ ﺇﱃ ﺃﺧﺮﻯ‪ .‬ﻭﺃﻣﺎ ﺍﻟﺜﺎﱐ ﻓﻬﻮ ﺍﻻﻗﺘﺒﺎﺱ‪:‬‬
‫‪ Citation‬ﻭﻳﻜﻮﻥ ﻋﺎﺩﺓ ﰲ ﺍﻗﺘﺒﺎﺱ ﺍﻷﺳﺎﻟﻴﺐ‪ .‬ﻭﺟﺮﺕ ﻗﻮﺍﻋﺪ‬
‫ﺍﻟﻌﻤﻞ ‪‬ﻤﺎ ﲢﺖ ﻗﻮﺍﻧﲔ ﺍﻟﺪﺧﻴﻞ‪.‬‬
‫‪47‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﻭﻣﻦ ﻛﻞ ﻫﺬﺍ ﻗﺪ ﳒﻢ ﺍﻻﺣﺘﻜﺎﻙ ﺍﻟﻠﻐﻮﻱ ﰲ ﺍﻟﻌﺮﺑﻴﺔ‬

‫ﻋﻠﻰ ﻋﺪﺓ ﻣﺴﺘﻮﻳﺎﺕ‪ ،‬ﻭﺣﺼﻞ ﺑﻨﺴﺐ ﻣﺘﻔﺎﻭﺗﺔ ﺣﺴﺐ ﺩﺭﺟﺔ‬
‫ﺍﻟﺘﺄﺛﲑ ﺍﻟﻠﻐﻮﻱ ﺍﻟﺬﻱ ﳛﺪﺙ ﺑﲔ ﺍﻟﻠﻐﺘﲔ‪ .‬ﻭﻫﺬﺍ ﻟﻌﺪﺓ ﻋﻮﺍﻣﻞ‪،‬‬
‫ﻭﻣﻦ ﺃﳘﹼﻬﺎ‪:‬‬
‫‪ -‬ﺍﻟﻌﺎﻣﻞ ﺍﻟﺪﻳﲏ‪ :‬ﻭﻫﻮ ﺃﻗﻮﻯ ﺍﻟﻌﻮﺍﻣﻞ ﻛﻮﻧﻪ ﻣﺮﺗﺒﻄﹰﺎ‬
‫ﺑﻈﺎﻫﺮﺓ ﺩﻳﻨﻴﺔ ﳚﻌﻞ ﺍﻟﺘﺄﺛﲑ ﻳﻘﻊ ﰲ ﺍﺗ‪‬ﺠﺎﻩ ﻭﺍﺣﺪ‪ ،‬ﻭﺗﻄﻐﻰ‬
‫ﺍﻟﻮﺣﺪﺍﺕ ﺍﻟﻠﻐﻮﻳﺔ ﺍﳊﺎﻣﻠﺔ ﳌﻀﺎﻣﲔ ﺍﻟﺪﻳﻦ ﺑﺸﻜﻞ ﻣﻠﻔﺖ‬
‫ﻟﻼﻧﺘﺒﺎﻩ‪ .‬ﻭﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ﺍﺳﺘﻄﺎﻋﺖ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻗﺘﺤﺎﻡ ﻟﻐﺎﺕ‬
‫ﻛﺜﲑﺓ ﻋﻦ ﻃﺮﻳﻖ ﺗﻮﻇﻴﻒ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺫﺍﺕ ﺍﻟﺼﻠﺔ ﲟﻴﺪﺍﻥ‬
‫ﺍﻟﺪﻳﻦ‪ ،‬ﻭﳒﻢ ﻋﻦ ﺫﻟﻚ ﺃﻥ ﺃﺛﺮﺕ ﺑﺸﻜﻞ ﻛﺒﲑ ﻋﻠﻰ ﺍﻟﺒﻼﺩ ﺍﻟﱵ‬
‫ﻭﻗﻊ ﻓﺘﺤﻬﺎ‪ .‬ﻓﺒﻌﺾ ﺍﻟﺒﻠﺪﺍﻥ ﺣﺎﻓﻈﺖ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ‬
‫ﻭﺭﻓﻀﺖ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺑﺬﻟﻚ ﺑﻘﻲ ﺍﻟﺪﻳﻦ ﻭﻋﺎﺩﺕ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
‫ﻭﺑﻌﺾ ﺍﻟﺒﻠﺪﺍﻥ ﺍﺳﺘﻄﺎﻋﺖ ﻓﻴﻪ ﺃﻥ ﺗﺘﺮﻙ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻠﻐﺔ ﻣﻌﺎﹰ‪ ،‬ﻣﺜﻞ‬
‫ﻣﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﺑﻠﺪﺍﻥ ﴰﺎﻝ ﺇﻓﺮﻳﻘﻴﺎ‪ .‬ﻭﳌﺎ ﻛﺎﻥ ﺍﳊﺎﻝ ﻛﺬﻟﻚ‬
‫ﻻﺑ ‪‬ﺪ ﺃﻥ ﻳﻨﺘﺞ ﺗﺪﺍﺧﻞ ﻟﻐﻮﻱ ﻣﺘﻤﻴﺰ‪.‬‬
‫‪ -‬ﻋﺎﻣﻞ ﺍﳍﺠﺮﺓ‪ :‬ﳛﺪﺙ ﻫﺬﺍ ﰲ ﺍﻟﺘﺠﻤ‪‬ﻌﺎﺕ ﺍﻟﺴﻜﺎﻧﻴﺔ‬
‫ﺍﳌﺨﺘﻠﻄﺔ‪ ،‬ﳑ‪‬ﺎ ﳚﻌﻞ ﻛﻞ ﻣﻬﺎﺟﺮ ﺣﺎﻣﻼ ﻟﻠﻐﺔ ﻭﻟﻠﺜﻘﺎﻓﺔ ﺍﻷﺻﻠﻴﺔ‪،‬‬
‫ﻓﻴﺤﺼﻞ ﺍﻻﻧﺪﻣﺎﺝ ﺑﻴﻨﻬﺎ ﻟﺘﺸﻜﹼﻞ ﻣﻴﺘﺮﻭﺑﻮ ﹰﻻ ﻟﻐﻮﻳﹰﺎ ﻭﻫﺠﻴﻨﹰﺎ ﺛﻘﺎﻓﻴﹰﺎ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻌﺎﻣﻞ ﻧﻌﻴﺸﻪ ﻳﻮﻣﻴﹰﺎ ﻭﰲ ﻛﺜﲑ ﻣﻦ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻟﱵ ﻳﻨﺘﻘﻞ ﺇﻟﻴﻬﺎ‬
‫ﺍﳌﻬﺎﺟﺮﻭﻥ‪ ،‬ﻭﻋﻦ ﻃﺮﻳﻖ ﺗﻠﻚ ﺍﻟﺘﺠﻤﻌﺎﺕ ﻳﺸﻜﹼﻠﻮﻥ ﺟﺎﻟﻴﺎﺕ‬
‫‪48‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﻟﻐﻮﻳﺔ ﻣﺘﺨﺼﺼﺔ‪ ،‬ﲝﻴﺚ ﳝﺰﺟﻮﻥ ﺑﲔ ﺗﻜﻠﹼﻤﺎ‪‬ﻢ ﻟﺘﺸﻜﻴﻞ ﻟﻐﺔ‬

‫ﺟﺪﻳﺪﺓ‪ ،‬ﺑﻌﻴﺪﺓ ﻋﻦ ﺍﻟﻠﻐﺔ ﺍﻟﱵ ﺍﺷﺘﻘﺖ ﻣﻨﻬﺎ ﺍﻟﻜﻠﻤﺎﺕ‪ .‬ﻭﻫﺬﺍ ﻣﺎ‬
‫ﻳﺴﻤﻴﻪ ﺍﻟﻠﻐﻮﻳﻮﻥ ﺑﺎﳍﺠﲔ ﺍﻟﻠﻐﻮﻱ‪.‬‬

‫ﺍﻟﺘﺪﺍﺧﻞ ﺍﻟﻠﻐﻮﻱ‪:‬‬
‫ﻣﺼﻄﻠﺢ ﺣﺪﻳﺚ ﻇﻬﺮ ﻣﻊ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻠﺴﺎﻧﻴﺔ ﺍﳊﺪﻳﺜﺔ‬
‫‪ ،Interférence‬ﻭﻳﻌﻨ‪‬ﻮﻥ ﺑﻪ ﳐﺘﻠﻒ ﺃﺷﻜﺎﻝ ﺍﻻﺣﺘﻜﺎﻛﺎﺕ‬
‫ﺍﻟﻠﻐﻮﻳﺔ؛ ﺃﻱ ﻛﻞ ﺃﺷﻜﺎﻝ ﺍﳌﺰﺝ ﺑﲔ ﺍﻟﻠﻐﺎﺕ ﺳﻮﺍﺀ ﻋﻠﻰ ﻣﺴﺘﻮﻯ‬
‫ﺍﻷﻟﻔﺎﻅ ﺍﳌﻔﺮﺩﺓ‪ ،‬ﺃﻭ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﺘﺮﺍﻛﻴﺐ ﻭﺍﻷﺳﺎﻟﻴﺐ‪ .‬ﻭﺁﺧﺬ‬
‫ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫‪ -1‬ﺍﻟﺘﺪﺍﺧﻞ‪ :‬ﺗﺒﺎﺩﻝ ﺍﻟﺘﺄﺛﲑ ﺃﻭ ﺍﻟﺘﺒﺎﺩﻝ ﺍﳌﻌﺮﰲ ﺑﲔ ﻟﻐﺘﲔ‪:‬‬
‫‪ .‬ﻭﻫﻨﺎ ﻳﻜﻮﻥ‬ ‫ﻟﻐﺔ ﺃ ﰲ ﻟﻐﺔ ﺏ‪ /‬ﻟﻐﺔ ﺏ ﰲ ﻟﻐﺔ ﺃ‬
‫ﺍﻻﺗ‪‬ﺠﺎﻩ ﻣﺘﺒﺎﺩ ﹰﻻ‪ :‬ﻭﻫﻮ ﺍﺗ‪‬ﺠﺎﻩ ﺍﻟﻔﺮﺩ ﺇﱃ ﺍﺳﺘﻌﻤﺎﻝ ﻟﻔﻈﺔ ﻟﻐﺔ‬
‫ﻭﺇﺩﺧﺎﳍﺎ ﰲ ﻟﻐﺔ ﺃﺧﺮﻯ‪ ،‬ﺑﺸﺮﻁ ﻭﺟﻮﺩ ﺍﻟﻠﻐﺘﲔ ﰲ ﻋﻘﻞ ﺍﳌﺘﻜﻠﻢ‬
‫ﺑﺈﻧﺘﺎﺝ ﺃﺣﺪﳘﺎ ﻧﻄﻘﹰﺎ ﺃﻭ ﻛﺘﺎﺑﺔ‪ .‬ﻭﳛﺪﺙ ﻋﻨﺪ ﺍﻟﺜﻨﺎﺋﻲ ﺍﻟﻠﻐﺔ‪،‬‬
‫ﲝﻴﺚ ﻳﻌﻤﻞ ﻋﻠﻰ ﺍﺧﺘﻴﺎﺭ ﻟﻐﺔ ﺩﻭﻥ ﻟﻐﺔ ﺗﺘﺤﻜﹼﻤﻪ ﻣﻮﺍﻗﻒ ﻣﻌﻴ‪‬ﻨﺔ‬
‫ﺃﺛﻨﺎﺀ ﺣﺪﻳﺜﻪ ‪.Le choix du code‬‬
‫‪ -2‬ﺍﻟﺘﺪﺧ‪‬ﻞ‪ :‬ﻳﻜﻮﻥ ﰲ ﺍﺗ‪‬ﺠﺎﻩ ﻭﺍﺣﺪ ﻓﻘﻂ‪ ،‬ﻭﻋﺎﺩﺓ ﻫﻨﺎ‬
‫‪ ،‬ﻟﻐﺔ ﺍﳌﺴﺘﻌﻤِﺮ‬ ‫ﻳﻜﻮﻥ ﰲ ﺗﺄﺛﲑ ﻟﻐﺔ ﺍﻟﻘﻮﻱ ﻋﻠﻰ ﺍﻟﻀﻌﻴﻒ‬
 ‫‪49‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﰲ ﻟﻐﺔ ﺍﳌﺴﺘﻌﻤ‪‬ﺮ‪ ،‬ﺃﻱ ﺍﺗ‪‬ﺠﺎﻩ ﺃﺣﺎﺩﻱ‪ :‬ﻟﻐﺔ ﺃ ﰲ ﻟﻐﺔ ﺏ ﻓﻘﻂ‪.‬ﺃ ﰲ‬

‫ﺏ‪.‬‬
‫ﻭﻳﻨﺠﻢ ﻋﻦ ﻫﺬﻳﻦ ﺍﳌﺼﻄﻠﺤﲔ ﺗﺄﺛﲑ ﻟﻐﺔ ﰲ ﻟﻐﺔ ﺃﺧﺮﻯ‪،‬‬
‫ﻭﺗﻜﻮﻥ ﺍﻟﻐﻠﺒﺔ ﳊﺴﺎﺏ ﺃﺣﺪﳘﺎ ﺑﻨﹰﺎﺀ ﻋﻠﻰ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻌﻮﺍﻣﻞ‪،‬‬
‫ﻭﻫﻲ‪:‬‬
‫• ﺍﻟﻌﺎﻣﻞ ﺍﻟﺪﻳﲏ‪ :‬ﻓﺎﻟﻠﻐﺔ ﺍﻟﱵ ﲢﻤﻞ ﺍﻟﺪﻳﻦ ﳍﺎ ﺍﻟﻐﻠﺒﺔ ﰲ‬
‫ﺗﻮﻇﻴﻒ ﻣﺼﻄﻠﺤﺎ‪‬ﺎ‪.‬‬
‫ﺍﻟﻌﺎﻣﻞ ﺍﻟﻌﻠﻤﻲ‪ :‬ﻓﺎﻟﻠﻐﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﱵ ﲢﻤﻞ ﺍﻹﺑﺪﺍﻉ ﻻ‬
‫ﻚ ﺃ ﹼﻥ ﳍﺎ ﺗﺄﺛﲑﹰﺍ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﱵ ﻻ ﲢﻤﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﻬﻲ ﺗﻨﻘﻞ‬ ‫ﺷ ‪‬‬
‫ﻭﺗﺴﺘﻘﺒﻞ ﺩﻭﻥ ﻣﻨﺎﻗﺸﺔ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﻏﲑ ﺣﺎﻣﻠﺔ ﻟﻠﻌﻠﻢ‪.‬‬
‫• ﻋﺎﻣﻞ ﺍﻟﻘﻮﺓ‪ :‬ﻭﻫﻨﺎ ﺗﺘﺒﺎﺩﺭ ﺇﱃ ﺫﻫﲏ ﻣﻘﻮﻟﺔ ﺍﺑﻦ ﺧﻠﺪﻭﻥ‬
‫ﻼ ﻳﻔﺮﺽ ﺃﳕﺎﻃﹰﺎ‬ ‫ﺍﳌﻐﻠﻮﺏ ﻣﻮﻟﻊ ﺑﻠﻐﺔ ﺍﻟﻐﺎﻟﺐ‪ .‬ﺣﻴﺚ ﺃ ﹼﻥ ﺍﳌﺴﺘﻌﻤﺮ ﻣﺜ ﹰ‬
‫ﻭﺳﻠﻮﻛﺎﺕ ﻟﻐﻮﻳﺔ ﰲ ﺫﻫﻦ ﺍﳌﺴﺘﻌﻤِﺮ ﺍﻟﺬﻱ ﻫﻮ ﰲ ﻣﻮﻗﻒ ﺍﻷﺿﻌﻒ‪،‬‬
‫ﻓﻜﻤﺎ ﳜﻀﻊ ﻟﻠﻤﺴﺘﻌﻤ‪‬ﺮ ﰲ ﺍﻟﺘﺤﻜﻢ ﰲ ﺑﻠﺪﻩ‪ ،‬ﻛﺬﻟﻚ ﻳﻨﺴﺎﻕ ﻟﻪ ﰲ‬
‫ﻟﻐﺘﻪ‪ .‬ﻭﻫﺬﺍ ﻣﻦ ﻃﺒﻴﻌﺔ ﺍﳌﺴﺘﻌﻤﺮ ﺍﻟﻔﺮﻧﺴﻲ ﺑﺎﳋﺼﻮﺹ‪.‬‬
‫• ﺍﻟﻌﺎﻣﻞ ﺍﻟﺬﺍﰐ‪ :‬ﻭﻫﺬﺍ ﻣﻮﺟﻮﺩ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﺸﻌﻮﺏ‬
‫ﺍﳌﺴﺘﻌﻤ‪‬ﺮﺓ ﰲ ﺍﻟﻐﺎﻟﺐ‪ ،‬ﻓﻘﺪ ﳛﺼﻞ ﺍﻟﺼﺮﺍﻉ ﺑﲔ ﺍﻟﻄﺒﻘﺔ ﺍﳌﺜﻘﻔﺔ ﺍﻟﱵ‬
‫ﺗﻨﺘﺼﺮ ﺃﺣﻴﺎﻧﹰﺎ ﻟﻠﻐﺔ ﻟﺼﺎﱀ ﻟﻐﺔ‪ ،‬ﻓﺒﺤﻜﻢ ﺍﻟﻨﺨﺒﺔ ﺃﻭ ﲝﻜﻢ ﺍﻟﺬﻫﻨﻴﺎﺕ‬
‫ﺍﳌﻮﺭﻭﺛﺔ‪ ،‬ﻓﻴﺤﺼﻞ ﺃﻥ ﲤﻴﻞ ﺇﱃ ﺻﺎﱀ ﺍﻟﻠﻐﺎﺕ ﺍﻷﺟﻨﺒﻴﺔ‪.‬‬
‫‪50‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﺍﺣﺘﻜﺎﻙ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻘﺒﺎﺋﻠﻴﺔ‬

‫‪27‬‬

‫ﺇ ﹼﻥ ﺍﻟﺘﻠﻤﻴﺬ ﺍﳉﺰﺍﺋﺮﻱ ﻳﻌﻴﺶ ﻇﺎﻫﺮﺓ ﻟﻐﻮﻳﺔ ﻣﻌﻘﹼﺪﺓ‪ ،‬ﻭﻫﻲ‬

‫ﻇﺎﻫﺮﺓ ﺍﻟﺜﻨﺎﺋﻴﺔ ‪ Déglossie‬ﺍﻟﻠﻐﻮﻳﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﺍﻟﱵ ﻳﺘﻌﻠﻤﻬﺎ ﰲ‬
‫ﺍﳌﺪﺭﺳﺔ‪ ،‬ﻭﺍﻟﻌﺎﻣﻴﺔ ﺍﻟﱵ ﻳﺴﺘﻌﻤﻠﻬﺎ ﺑﺼﻮﺭﺓ ﺃﺳﺎﺳﻴﺔ ﰲ ﺗﺒﻠﻴﻎ‬
‫ﺃﻏﺮﺍﺿﻪ ﺍﻟﻴﻮﻣﻴﺔ‪ ،‬ﻭﺍﻟﻘﺒﺎﺋﻠﻴﺔ ﺍﻟﱵ ﻳﺴﺘﻌﻤﻠﻬﺎ ﻣﻮﻇﻔﺔ ﰲ ﺍﻟﺒﻴﺖ‬
‫ﻭﺍﻟﺸﺎﺭﻉ‪ ،‬ﻭﺍﻟﻔﺮﻧﺴﻴﺔ ﺍﻟﱵ ﻳﺪﺭﺳﻬﺎ ﰲ ﺍﳌﺪﺭﺳﺔ‪ ،‬ﻭﰲ ﻋﻤﻠﻴﺔ‬
‫ﺍﻟﺘﻌﻠﹼﻢ ﳛﺪﺙ ﺗﺪﺍﺧﻞ ﺑﲔ ﺍﳌﺴﺘﻮﻳﺎﺕ ﻭﺍﻷﺩﺍﺀﺍﺕ ﻭﺗﻜﻮﻥ ﺍﻟﻐﻠﺒﺔ‬

‫‪ -27‬ﻣﻦ ﺍﻷﲝﺎﺙ ﺍﳉﺎﺩﺓ ﺍﻟﱵ ﻋﺎﳉﺖ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﻧﺬﻛﺮ‪:‬‬

‫ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﻟﻌﻮﰲ‪ :‬ﳍﺠﺔ ﺑﺮﻳﻜﺔ ﻭﺻﻠﺘﻬﺎ ﺑﺎﻟﻌﺮﺑﻴﺔ ﺍﻟﻔﺼﺤﻰ‪.‬‬ ‫•‬
‫‪L’alternance des codes arabes dialectal/ Français‬‬ ‫ﻓﺆﺍﺩ ﻟﻌﺮﻭﺳﻲ‪:‬‬ ‫•‬
‫ﺻﻠﻴﺤﺔ ﻋـﺎﻣﺮ ﻣﻘـﺮﺍﻥ‪Acquisition du language en situation de :‬‬ ‫•‬
‫‪plurilinguisme‬‬
‫‪Sur le Français des travailleurs immigrés‬‬ ‫ﺩﻟﻴﻠﺔ ﻣﺮﺳﻠﻲ‪:‬‬ ‫•‬
‫‪Le bilinguisme étude des interférences lexicales‬‬ ‫ﺭﺍﺑﺢ ﻛﺤﻠﻮﺵ‪:‬‬ ‫•‬
‫‪chez les locuteurs bilingues.‬‬
‫‪Le Berbère Kabyle au contact de l’arabe et du‬‬ ‫ﻭﻛـﺬﻟﻚ‪:‬‬ ‫•‬
‫‪français. Etude sociohistorique et linguistique.‬‬
‫‪51‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﻟﻸﻗﻮﻯ ﺣﻴﺚ ﻳﺘﺮﻙ ﰲ ﻟﻐﺔ ﺍﻟﺘﻠﻤﻴﺬ ﺃﺛﺎﺭﹰﺍ ﺗﺸﻮﺏ ﺍﳌﻠﻜﺔ‬

‫ﺍﻟﻠﺴﺎﻧﻴﺔ‪ ،‬ﻭﲢﺪﺙ ﺧﺪﻭﺵ ﻟﻐﻮﻳﺔ ﰲ ﻟﻐﺘﻪ ﺍﻷﻭﱃ‪ ،‬ﻭﺃﺣﻴﺎﻧﹰﺎ ﻳﻈﻬﺮ‬
‫ﺫﻟﻚ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﱵ ﻳﺘﻌﻠﹼﻤﻬﺎ ﰲ ﺍﳌﺪﺭﺳﺔ‪ .‬ﻭﻫﻜﺬﺍ ﻳﺘﺠﺴ‪‬ﺪ‬
‫ﻟﻨﺎ ﻫﺬﺍ ﺍﳋﻠﻴﻂ ﺍﻟﻠﻐﻮﻱ ﰲ ﺍﳌﻨﺎﻃﻖ ﺍﻟﻨﺎﻃﻘﺔ ﺑﺎﻟﻘﺒﺎﺋﻠﻴﺔ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬
‫ﺍﻟﻌﺎﻣﻴﺔ‪ :‬ﻟﻐﺔ ﺍﻟﺒﻴﺖ ﻭﺍﻟﺸﺎﺭﻉ ﻋﻨﺪ ﻛﺜﲑ ﻣﻦ ﺍﻷﺳﺮ‪.‬‬
‫ﺍﻟﻘﺒﺎﺋﻠﻴﺔ‪ :‬ﻟﻐﺔ ﺍﻟﺒﻴﺖ ﰲ ﺑﻼﺩ ﺍﻟﻘﺒﺎﺋﻞ ﻭﰲ ﺍﻟﻌﺎﺻﻤﺔ ﻋﻨﺪ‬
‫ﻛﺜﲑ ﻣﻦ ﺍﻷﺳﺮ‪.‬‬
‫ﺍﻟﻔﺮﻧﺴﻴﺔ‪:‬ﻟﻐﺔ ﺍﳌﺪﺭﺳﺔ ﻭﺍﻟﺒﻴﺖ ﻋﻨﺪ ﺍﻷﺳﺮ ﺍﻷﺭﺳﺘﻘﺮﺍﻃﻴﺔ‪.‬‬
‫ﺍﻟﻔﺼﺤﻰ‪ :‬ﻟﻐﺔ ﺍﳌﺪﺭﺳﺔ‪.‬‬
‫ﻭﺇ ﹼﻥ ﻫﺬﺍ ﺍﻟﺘﻤﺎﺯﺝ ﻭﺍﻟﺘﺪﺍﺧﻞ ﻋﻤﻞ ﻋﻠﻰ ﳕﺎﺀ ﺍﻟﻘﺒﺎﺋﻠﻴﺔ‬
‫ﺑﺸﻜﻞ ﻣﻠﻔﺖ ﻟﻠﻨﻈﺮ‪ ،‬ﻭﻓﺘﺢ ﳍﺎ ﳎﺎﻻﺕ ﺗﻌﺒﲑ ﺟﺪﻳﺪﺓ‪ ،‬ﻭﻫﺬﺍ‬
‫ﺑﺎﻋﺘﺮﺍﻑ ﺍﻟﺒﺎﺣﺜﲔ‪ 28‬ﺍﻟﺬﻳﻦ ﻋﺎﳉﻮﺍ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ‪ .‬ﻛﻤﺎ ﻋﻤﻞ‬
‫ﻋﻠﻰ ﺍﻟﺘﻌﺎﻳﺶ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻟﻠﻐﺘﲔ ﺑﺘﻤﺘﲔ ﺍﻟﺮﻭﺍﺑﻂ ﺍﻟﻠﻐﻮﻳﺔ ﺇﱃ ﺣ ‪‬ﺪ‬
‫ﺍﻻﺳﺘﺌﻨﺎﺱ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﳌﺘﺼﺎﻫﺮ ﻣﻊ ﺍﻟﺬﺍﺕ‪ ،‬ﻓﻠﻢ ﲢﺼﻞ‬
‫ﺍﳍﺠﺮﺍﺕ ﺇﱃ ﺍﻟﻐﺮﺏ ﰲ ﺍﻷﺯﻣﺎﺕ‪ ،‬ﺑﻞ ﺇﱃ ﺍﳌﺸﺮﻕ ﺣﻴﺚ‬
‫ﺍﳊﻀﺎﺭﺓ ﺍﻟﺸﺮﻗﻴﺔ ﺍﳉﺎﻣﻌﺔ‪.‬‬

‫‪ -28‬ﻳﻨﻈﺮ ﺃﲝﺎﺙ‪ :‬ﺭﺍﺑﺢ ﻛﺤﻠﻮﺵ‪ /‬ﳏﻨﺪ ﺃﻛﻠﻲ ﺣﺪﺍﺩﻭ‪ /‬ﺳﺎﱂ ﺷﺎﻛﺮ‪...‬‬

‫‪52‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﻭﻧﻌﺮﻑ ﺃ ﹼﻥ ﻋﺎﻣﻞ ﺍﻟﺪﻳﻦ ﻛﺎﻥ ﺍﻟﺴﺒﺐ ﺍﳌﺒﺎﺷﺮ ﻟﻠﺘﺄﺛﲑ‬

‫ﺍﻟﺬﻱ ﺣﺪﺙ ﺑﲔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻷﻣﺎﺯﻳﻐﻴﺔ ﻣﻊ ﺍﻟﻔﺘﺢ ﺍﻹﺳﻼﻣﻲ ﻭﺗﻼﻩ‬
‫ﳐﺘﻠﻒ ﺃﺷﻜﺎﻝ ﺍﻟﺘﻼﺣﻢ ﺑﲔ ﺍﻟﺸﻌﺒﲔ ﻣﻦ ﻣﺜﻞ ﺍﻟﺘﺼﺎﻫﺮ‬
‫ﻭﺍﳍﺠﺮﺍﺕ ﻭﺍﻟﺮﺣﻼﺕ ﻭﳐﺘﻠﻒ ﺃﺷﻜﺎﻝ ﺍﻟﺘﻮﺍﺻﻞ‪ ،‬ﻭﻟﻘﺪ ﻛﺎﻥ‬
‫ﺫﻟﻚ ﺳﺒﺒﹰﺎ ﰲ ﺃﻥ ﺗﺘﺄﺛﺮ ﺍﻷﻣﺎﺯﻳﻐﻴﺔ ﺑﺸﻜﻞ ﻛﺒﲑ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﻟﻐﺔ‬
‫ﺗﺴﺘﻘﺒﻞ ﻭﻻ ﺗﻌﻄﻲ‪ ،‬ﻭﻫﺬﺍ ﻧﺘﻴﺠﺔ ﺍﻟﻌﺎﻣﻞ ﺍﻷﺳﺎﺱ ﻭﻫﻮ ﺍﻟﻌﺎﻣﻞ‬
‫ﺍﻟﺪﻳﲏ‪ .‬ﻭﻳﻘ ‪‬ﺮ ﺍﻟﺒﺎﺣﺚ ﺳﺎﱂ ﺷﺎﻛﺮ ﺑﺄ ﹼﻥ ﺍﻟﻘﺒﺎﺋﻠﻴﺔ ﺑﺎﳋﺼﻮﺹ‬
‫ﺗﺄﺛﺮﺕ ﺑﺸﻜﻞ ﻣﻠﻔﺖ ﻟﻠﻨﻈﺮ ﰲ ﻣﺴﺘﻮﻯ ﺍﻟﻮﺣﺪﺍﺕ ﺍﻹﻓﺮﺩﺍﻳﺔ‬
‫ﺗﺼﻞ ﺇﱃ ‪ % 49‬ﻣﻦ ﺍﻟﺪﺧﻴﻞ ﺍﻟﻌﺮﰊ‪ ،‬ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﺮﻯ ﺃ ﹼﻥ ﺍﻟﻨﺴﺒﺔ‬
‫ﺗﺼﻞ ﺇﱃ ‪ .% 65‬ﻫﺬﺍ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻘﺒﺎﺋﻠﻴﺔ ﺍﻟﱵ ﺗﻌﻴﺶ ﰲ ﻋﺰﻟﺔ ﻋﻦ‬
‫ﺍﻟﺘﺄﺛﲑ‪ ،‬ﻭﻳﺘﻤﺜﻞ ﺫﻟﻚ ﰲ ﳏﺎﻓﻈﺘﻬﺎ ﻋﻠﻰ ﺃﺻﻮﻝ ﺍﻷﻣﺎﺯﻳﻐﻴﺔ ﻣﺜﻞ‬
‫ﺍﻟﺘﺮﻗﻴﺔ ﻓﻜﻴﻒ ﺍﳊﺎﻝ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻬﺠﺎﺕ ﺍﻷﻣﺎﺯﻳﻐﻴﺔ ﺍﻷﺧﺮﻯ‪.‬‬
‫ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﻌﺰﻭ ﺃﺳﺒﺎﺏ ﺍﻻﺣﺘﻜﺎﻙ ﺍﻟﻠﻐﻮﻱ ﺍﻟﺴﻬﻞ‪،‬‬
‫ﻭﺍﻟﺘﺄﺛﲑ ﺑﲔ ﺍﻟﻠﻐﺘﲔ‪ ،‬ﻭﺑﻘﺎﺀ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﴰﺎﻝ ﺇﻓﺮﻳﻘﻴﺎ ‪-‬ﻋﻜﺲ ﻣﺎ‬
‫ﻭﺟﺪ ﰲ ﺑﻼﺩ ﻓﺎﺭﺱ ﻭﺍﻟﺘﺮﻙ ﻭﻛﺜﲑ ﻣﻦ ﺍﳌﻨﺎﻃﻖ ﺍﻟﱵ ﺩﺧﻠﻬﺎ‬
‫ﺍﻹﺳﻼﻡ ‪ -‬ﺇﱃ ﺃ ﹼﻥ ﺍﻟﻠﻐﺘﲔ ﻣﻦ ﺷﺠﺮﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺃ ﹼﻥ ﺍﻷﺻﻮﻝ‬
‫ﺍﻷﻭﱃ ﻟﺴﻜﺎﻥ ﴰﺎﻝ ﺇﻓﺮﻳﻘﻴﺎ ﻣﻦ ﺍﻟﻴﻤﻦ‪ ،‬ﺃﻭ ﻣﻦ ﺃﺻﻮﻝ ﻣﺼﺮﻳﺔ‬
‫ﻭﻋﺮﺑﻴﺔ ﺻﺤﻴﺤﺔ‪ ،‬ﻓﻬﻢ ﺍﻟﻌﺮﺏ ﺍﻷﻗﺤﺎﺡ‪ .‬ﻭﺗﺒﻘﻰ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ‬
‫ﲢﺘﺎﺝ ﺇﱃ ﲝﻮﺙ ﻣﻌﻤ‪‬ﻘﺔ‪ .‬ﻭﻟﻜﻦ ﺃﻇﻬﺮﺕ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻠﻐﻮﻳﺔ ﺃ ﹼﻥ‬
‫ﻫﻨﺎﻙ ﺗﻘﺎﺭﺑﹰﺎ ﰲ‪:‬‬
‫‪53‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫‪ -‬ﺃﺯﻣﻨﺔ ﺍﻷﻓﻌﺎﻝ‪ :‬ﻣﺎﺿﻲ ﻭﻣﻀﺎﺭﻉ ﻭﺃﻣﺮ‪.‬‬

‫‪ -‬ﺍﻟﻮﺣﺪﺍﺕ ﺍﻟﻠﻐﻮﻳﺔ ﺍﻹﻓﺮﺍﺩﻳﺔ ﻭﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻷﺳﺎﻟﻴﺐ‪.‬‬
‫‪ -‬ﻗﺮﺍﺑﺔ ﺍﻟﻨﻔﻲ ﺑﲔ ﺍﻟﺪﺍﺭﺟﺔ ﻭﺍﻷﻣﺎﺯﻳﻐﻴﺔ ﰲ ﺍﺳﺘﻌﻤﺎﳍﻤﺎ‬
‫ﻟﻠﺸﲔ‪.‬‬
‫‪ -‬ﺍﺳﺘﻌﻤﺎﻝ ﺍﳍﻤﺰﺍﺕ ﰲ ﺍﻷﻓﻌﺎﻝ‪.‬‬
‫‪ -‬ﺍﻟﻨﺴﺐ ﺍﳊﺎﻣﻲ‪ /‬ﺍﻟﺴﺎﻣﻲ‪.‬‬
‫‪ -‬ﺍﻟﻘﺮﺍﺑﺔ ﺍﳉﻐﺮﺍﻓﻴﺔ‪.‬‬
‫‪ -‬ﺍﻟﻘﺮﺍﺑﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪.29‬‬
‫‪ -‬ﺍﻟﻘﺮﺍﺑﺔ ﺍﻟﻨﻄﻘﻴﺔ‪.‬‬
‫‪ -‬ﺍﳌﱳ ﺍﻟﻠﻐﻮﻱ ﰲ ﺍﻟﻠﻐﺘﲔ ﺛﻼﺛﻲ‪.‬‬
‫‪ -‬ﻋﺪﺩ ﺍﳊﺮﻭﻑ‪.‬‬
‫‪ -‬ﻗﻠﺔ ﺍﳊﺮﻛﺎﺕ ﰲ ﺍﻟﻠﻐﺘﲔ‪.‬‬
‫ﻭﺑﺎﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﻋﺎﻣﻞ ﺍﻟﺘﺄﺛﲑ ﺑﲔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻘﺒﺎﺋﻠﻴﺔ ﺃﺷﲑ‬
‫ﻫﻨﺎ ﺇﱃ ﺍﺳﺘﻨﻄﺎﻗﻲ ﻷﻋﻤﺎﻝ ﻭﺃﲝﺎﺙ ﺃﻛﺎﺩﳝﻴﺔ ﺃﳒﺰﺕ ﰲ ﻫﺬﺍ‬

‫‪ -29‬ﻳﻘﻮﻝ ﺍﺑﻦ ﺧﻠﺪﻭﻥ‪" :‬ﺍﻟﱪﺑﺮ ﻫﻢ ﺃﺑﻨﺎﺀ ﻛﻨﻌﺎﻥ ﺑﻦ ﺣﺎﻡ ﺑﻦ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﺥ ﺳﺎﻡ ﺑﺘﻘﺴﻴﻢ‬
‫ﺍﻟﻨﻮﻉ ﺍﻹﻧﺴﺎﱐ ﺃﺟﺪﺍﺩﻫﻢ ﻣﺎﺯﻳﻎ" ﻳﻨﻈﺮ ﻛﺘﺎﺏ ﺍﻟﻌﱪ ﻭﺩﻳﻮﺍﻥ ﺍﳌﺒﺘﺪﺃ ﻭﺍﳋﱪ ﰲ ﺃﻳﺎﻡ ﺍﻟﻌﺮﺏ ﻭﺍﻟﻌﺠﻢ‬
‫ﻭﺍﻟﱪﺑﺮ ﻭﻣﻦ ﻋﺎﺻﺮﻫﻢ ﻣﻦ ﺫﻭﻱ ﺍﻟﺴﻠﻄﺎﻥ ﺍﻷﻛﱪ‪ .‬ﺑﲑﻭﺕ‪ 1968 :‬ﻣﻨﺸﻮﺭﺍﺕ ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻠﺒﻨﺎﻳﻦ‬
‫ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ‪ ،‬ﺍ‪‬ﻠﺪ ﺍﻟﺴﺎﺩﺱ‪ ،‬ﺹ ‪.184‬‬
‫‪54‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﺍ‪‬ﺎﻝ‪ ،‬ﻓﻤﻨﻬﺎ ﺩﺭﺍﺳﺎﺕ ﻏﺮﺑﻴﺔ‪ ،‬ﻭﻣﻨﻬﺎ ﺃﲝﺎﺙ ﻣﻴﺪﺍﻧﻴﺔ ﲤﹼﺖ‬

‫ﺑﺈﺷﺮﺍﰲ‪ ،30‬ﻭﻫﻲ ﺍﳌﺪﻭ‪‬ﻧﺔ ﺍﻟﱵ ﳝﻜﻦ ﺗﻠﺨﻴﺼﻬﺎ ﰲ ﺍﻟﻨﻘﺎﻁ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫• ﺍﻟﺘﺄﺛﲑ ﳛﺪﺙ ﺑﺸﻜﻞ ﻛﺒﲑ ﰲ ﺍﺗ‪‬ﺠﺎﻩ ﻭﺍﺣﺪ ﻋﺮﺑﻴﺔ ﰲ‬
‫‪.‬‬ ‫ﻗﺒﺎﺋﻠﻴﺔ‬
‫• ﻫﻨﺎﻙ ﺗﺄﺛﲑ ﻗﻮﺍﻟﺐ ﻋﺮﺑﻴﺔ ﺩﺧﻠﺖ ﰲ ﺟﺴﻢ ﺍﻟﻘﺒﺎﺋﻠﻴﺔ‬
‫ﻓﺄﺻﺒﺤﺖ ﻣﻨﻬﺎ‪ ،‬ﻣﺜﻞ‪ :‬ﻏﺴﺎﻟﺔ ﺍﻟﻨﻮﺍﺩﺭ‪ /‬ﻣﺎ ﻧﺎﻛ ﹾﻞ ﻟﺒﺼ ﹾﻞ ﻣﺎ‬
‫ﻑ ﺍﺳﻠ ‪‬ﻢ‪ /‬ﻃﺮﻳﻖ ﺍﻟﻌﺎﻓﻴﺔ ﻻﺷﱴ ﺗﺪﻭﺭ‪ /‬ﺍﺿﺮﺑﻮﺍ‬ ‫ﳓﺼ ﹾﻞ‪ /‬ﺍﻟﻠﻲ ﺧﺎ ‪‬‬
‫ﻋﻠﻰ ﺍﻟﺘﱭ ﻳﻨﺴﻰ ﺍﳊﺐ‪ /‬ﺟﺎ ﻳﺴﻌﻰ ﻭﺩ‪‬ﺭ ﺗﺴﻌﺔ‪ /‬ﻛﹸﻞ ﺧﻨﻔﻮﺱ‬
‫ﻋﻨﺪ ﳝﺎﻩ ﻏﺰﺍﻝ‪ /‬ﻣﺎ ﻧﻌﺮﻓﻚ ﻣﺎ ﺗﻌﺮﻓﲏ‪ /‬ﺍﻛﺤﻞ ﺍﻟﺮﺍﺱ ﺃﻛﻮﻳﻪ ﻻ‬
‫ﺗﺪﺍﻭﻳﻪ‪ /‬ﺍﻟﻠﻲ ﰲ ﺍﻟﻘﺪﺭﺓ ﳚﻴﺒﻮﺍ ﺍﳌﺰﻭﺩ‪ /‬ﺍﻗﺼﺪ ﺍﻟﺒﻴﺖ ﻟﻜﺒﲑ ﺇﺫﺍ ﻣﺎ‬
‫ﻛﻠﻴﺘﺶ ﺗﺪﰱ‪...‬‬
‫• ﺗﺘﺪﺍﺧﻞ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻌﻮﺍﻣﻞ ﰲ ﻣﻴﻞ ﺍﳋﻄﺎﺏ ﺇﱃ‬
‫ﺗﻮﻇﻴﻒ ﻟﻐﺔ ﺃﻛﺜﺮ ﻣﻦ ﺍﻷﺧﺮﻯ‪ ،‬ﻣﻦ ﻣﺜﻞ‪ :‬ﺍﻷﺭﺿﻴﺔ ﺍﳌﻌﺮﻓﻴﺔ‬
‫ﻟﻠﻤﺘﺤﺪ‪‬ﺙ‪ .‬ﺍﳊﺎﻝ ﻭﺍﳌﻘﺎﻡ‪ .‬ﻣﻦ ﻳﻮﺟ‪‬ﻪ ﺇﻟﻴﻬﻢ ﺍﳋﻄﺎﺏ‪ ...‬ﻭﻫﻨﺎ‬

‫‪ -30‬ﻣﺬﻛﺮﺓ ﺍﳌﺎﺟﺴﺘﲑ ﺍﳌﻮﺳﻮﻣﺔ‪ :‬ﺍﻻﺣﺘﻜﺎﻙ ﺍﻟﻠﻐﻮﻱ ﰲ ﻣﻨﻄﻘﺔ ﺫﺭﺍﻉ ﺑﻦ ﺧﺪﺓ‪ .‬ﺇﻋـﺪﺍﺩ ﻛﺮﳝـﺔ‬
‫ﺳﺎﳌﻲ‪ .‬ﻭﺭﺳﺎﻟﺔ ﺍﳌﺎﺟﺴﺘﲑ ﻭﺍﳌﻌﻨﻮ‪‬ﻧﺔ‪ :‬ﺍﻟﺘﺪﺍﺧﻞ ﺍﻟﻠﻐﻮﻱ ﰲ ﻣﻨﻄﻘﺔ ﻋﲔ ﺍﳊﻤﺎﻡ‪ .‬ﻟﻠﺒﺎﺣﺜﺔ‪ :‬ﺣﻴﺎﺓ‬
‫ﺧﻠﻴﻔﺎﰐ‪ .‬ﻭﻣﺬﻛﺮﺓ ﺍﳌﺎﺟﺴﺘﲑ ﻟﻠﻄﺎﻟﺒﺔ ﺃﻭﺷﻴﺶ ﻛﺮﳝﺔ‪ ،‬ﻭﺍﳌﻮﺳﻮﻣﺔ‪ :‬ﺍﻟﺘﺪﺍﺧﻞ ﺍﻟﻠﻐـﻮﻱ ﰲ ﺍﻟﻠﻐـﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ‪ :‬ﺗﺪﺧﻞ ﺍﻟﻌﺎﻣﻴﺔ ﰲ ﺍﻟﻔﺼﺤﻰ ﻟﺪﻯ ﺗﻼﻣﻴﺬ ﺍﻟﻄﻮﺭ ﺍﻷﻭﻝ‪.‬‬
‫ﻭﻫﻨﺎﻙ ﲝﺚ ﺃﻛﺎﺩﳝﻲ ﺃﳒﺰ ﺑﺈﺷﺮﺍﰲ ﺳﻨﺔ ‪ ،1997‬ﻭﻋﻨﻮﺍﻧﻪ‪ :‬ﺍﻟﺘﺪﺍﺧﻞ ﺍﻟﻠﻐﻮﻱ ﺑﲔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻘﺒﺎﺋﻠﻴﺔ‬
‫–ﺍﻟﻘﻨﺎﺓ ﺍﻟﺜﺎﻧﻴﺔ ﳕﻮﺫﺟﹰﺎ‪ -‬ﻭﻧﺸﺮ ﻋﻠﻰ ﺣﻠﻘﺎﺕ ﰲ ﺻﻔﺤﺎﺕ ﺍﳌﺴﺎﺀ‪.‬‬
‫‪55‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﳛﻀﺮﱐ ﺗﻠﻚ ﺍﻷﻓﻌﺎﻝ ﺍﻟﱵ ﻳﻘﻮﻡ ‪‬ﺎ ﺍﳌﺘﺤﺪﺙ ﺃﺛﻨﺎﺀ ﺍﻻﻧﺘﻘﺎﻝ‬

‫ﺍﻟﻠﻐﻮﻱ ﺍﻟﺬﻱ ﳛﺪﺛﻪ ﻋﻨﺪ ﺗﺪﺧﻞ ﻋﻨﺎﺻﺮ ﺃﺟﻨﺒﻴﺔ ﻋﻦ ﺍﳌﻮﺿﻮﻉ‪،‬‬
‫ﻼ ﻳﻜﻮﻥ ﺍﳌﺘﺤﺪﺙ ﻳﻠﻘﻲ ﻛﻼﻣﻪ ﺑﺎﻟﻘﺒﺎﺋﻠﻴﺔ ﻓﻌﻨﺪ ﺇﺣﺴﺎﺳﻪ‬ ‫ﻓﻤﺜ ﹰ‬
‫ﺑﺴﻮﺀ ﺍﻟﺘﺒﻠﻴﻎ ﺃﻭ ﻭﺟﻮﺩ ﻋﻨﺎﺻﺮ ﻻ ﺗﺘﻘﻦ ﺗﻠﻚ ﺍﻟﻠﻐﺔ ﻳﻨﺘﻘﻞ ﻓﺠﺄﺓ‬
‫ﺇﱃ ﺍﻟﻠﻐﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻭﻫﻲ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﻣﺮﺍﻋﺎﺓ ﻟﻠﻤﻘﺎﻡ ﻭﺍﻟﻈﺮﻭﻑ‬
‫ﺍﶈﻴﻄﺔ ﺑﻪ‪.‬‬
‫• ﺍﳌﻐﻠﻮﺏ ﻣﻮﻟﻊ ﺑﻠﻐﺔ ﺍﻟﻐﺎﻟﺐ‪ :‬ﻭﻫﺬﺍ ﻣﺎ ﺗﻔﺮﺿﻪ ﺍﻟﻠﻐﺔ‬
‫ﺍﳌﻨﺘﺠﺔ‪ ،‬ﻭﳝﻜﻦ ﺃﻥ ﳕﺜﻞ ﻟﺬﻟﻚ ﻣﻦ ﺍﻟﻠﻐﺔ ﺍﻹﳒﻠﻴﺰﻳﺔ ﺍﻵﻥ‬
‫ﺍﻟﱵ ﻓﺮﺿﺖ ﺃﺳﺎﻟﻴﺐ ﻭﻣﻔﺮﺩﺍﺕ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﺍﻟﻠﻐﺎﺕ‪:‬‬
‫‪Week-end- How are you- Business is the business-Hallo.‬‬
‫• ﺍﻟﻐﺎﻟﺐ ﻣﻮﻟﻊ ﺑﻠﻐﺔ ﺍﳌﻐﻠﻮﺏ‪ :‬ﻭﻫﺬﺍ ﻗﻠﻴﻞ ﺟﺪﺍﹰ‪ ،‬ﻭﻳﺘﻤﺜﻞ ﰲ‬
‫ﺑﻌﺾ ﺍﻟﻮﺣﺪﺍﺕ ﺍﻟﻠﻐﻮﻳﺔ ﺍﻹﻓﺮﺍﺩﻳﺔ ﻣﻦ ﻣﺜﻞ‪ :‬ﺫﺍﻳﻦ‪ /‬ﺃﺳﻠ ‪‬ﻮﹶﻟ ‪‬ﻮ‪ /‬ﻧﺎﻧﺎ‪/‬‬
‫ﺃﺳﻠﻴﻎ‪ /‬ﺃﻭﻳﺪ‪ ...‬ﻭﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﻷﺧﲑ ﻳﻈﻬﺮ ﻋﻠﻰ ﻣﺴﺘﻮﻯ‬
‫ﻛﻼﻡ ﺍﻻﺳﺘﺌﻨﺎﺱ ﺃﻭ ﺍﻟﻜﻼﻡ ﺍﻟﻌﺎﺩﻱ ﺍﻟﺬﻱ ﻻ ﳛﻤﻞ ﺍﻻﻧﻘﺒﺎﺽ‪،‬‬
‫ﻭﻓﻴﻪ ﻻ ﻳﺘﻜﻠﹼﻒ ﺍﳌﺘﺤﺪﺙ‪ ،‬ﻭﻫﻨﺎ ﻳﻮﻇﹼﻒ ﺃﳕﺎﻁ ﺍﻟﻘﺒﺎﺋﻠﻴﺔ ﺗﻮﻇﻴﻔﹰﺎ‬
‫ﻻ ﺷﻌﻮﺭﻳﹰﺎ‪.‬‬
‫ﺳﻴﺎﻗﺎﺕ ﺍﻟﺘﺄﺛﲑ‬
‫ﻟﻜﻞ ﺳﻴﺎﻕ ﻟﻪ ﺧﻄﺎﺑﻪ ﻭﺗﺄﺛﲑﻩ ﺍﻟﻨﺴﱯ‪ ،‬ﻛﻤﺎ ﺃ ﹼﻥ ﻟﻜﻞ‬
‫ﻣﻘﺎﻡ ﻟﻐﺘﻪ ﺍﻟﱵ ﻳﻮﻇﻔﻬﺎ ﰲ ﺍﻟﺘﻮﺍﺻﻞ‪ ،‬ﻭﻫﺬﺍ ﺗﻮﺿﻴﺢ ﰲ ﺍﻟﺴﻴﺎﻗﺎﺕ‬
‫‪56‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫ﺍﻟﱵ ﻋﺎﳉﻨﺎﻫﺎ‪:‬‬
‫‪ -‬ﻣﻘﺎﻡ ﺍﳊﺰﻥ‪ :‬ﺗﻄﻐﻰ ﻋﻠﻴﻪ ﺍﻟﻌﺮﺑﻴﺔ‪ :‬ﻭﺍﷲ‪ /‬ﺃﻗﺴﻢ ﺑﺎﷲ‪/‬‬
‫ﺍﻟﺮﻛﻌﺔ‪ /‬ﺍﳉﺎﻣﻊ‪ /‬ﺍﻟﺘﺮﺍﻭﻳﺢ‪.‬‬
‫‪ -‬ﻣﻘﺎﻡ ﺍﻟﻔﻼﺣﺔ‪ :‬ﺗﻄﻐﻰ ﻓﻴﻪ ﺍﻟﻘﺒﺎﺋﻠﻴﺔ‪ .‬ﻭﺑﺎﳋﺼﻮﺹ ﰲ‬
‫ﻣﺴﺄﻟﺔ ﺍﻷﲰﺎﺀ‪ ،‬ﻓﻨﺠﺪ ﺃ ﹼﻥ ﻣﻌﻈﻢ ﺃﲰﺎﺀ ﺍﳊﺸﺎﺋﺶ ﺃﻣﺎﺯﻳﻐﻴﺔ‬
‫ﺻﺮﻓﺔ‪ ،‬ﻣﺜﻞ‪ :‬ﻣﺮﻳﻮﺙ‪ /‬ﺗﺎﳌﺔ‪ /‬ﺛﺎﻏﺪﻳﻮﺙ‪ /‬ﺛﻴﻐﻴﻐﻴﺖ‪...‬‬
‫‪ -‬ﻣﻘﺎﻡ ﺍﻟﻔﺮﺡ ﺃﻭ ﺍﻷﻋﺮﺍﺱ‪ :‬ﳝﻴﻞ ﺇﱃ ﺍﻟﺼﻔﺎﺀ‪ .‬ﻭﻟﻜﻦ‬
‫ﻫﺬﺍ ﺍﻟﺼﻔﺎﺀ ﳒﺪﻩ ﺗﻘﺮﻳﺒﹰﺎ ﰲ ﺍﻟﺮﻳﻒ‪ ،‬ﻭﻣﻊ ﺍﻟﺘﺪﺍﺧﻞ ﻭﺍﻟﺘﺼﺎﻫﺮ‬
‫ﻭﺍﻟﻘﻨﻮﺍﺕ ﺍﻟﻔﻀﺎﺋﻴﺔ‪ ،‬ﱂ ﻳﺒﻖ ﻣﻜﺎﻥ ﻟﻠﺼﻔﺎﺀ ﺍﻟﻠﻐﻮﻱ ﰲ ﺍﻟﻘﺒﺎﺋﻠﻴﺔ‪،‬‬
‫ﲝﻴﺚ ﳒﺪ ﺗﺪﺍﺧﻞ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻔﺮﻧﺴﻴﺔ ﰲ ﺑﻌﺾ ﻣﻘﺎﻣﺎﺕ ﺍﻟﻔﺮﺡ‪،‬‬
‫ﻭﻫﺬﺍ ﳌﻮﺕ ﺍﻷﻣﻬﺎﺕ ﺍﻟﻼﺋﻲ ﻳ‪‬ﺠﺪﻥ ﻓ ‪‬ﻦ ﺃﺩﺍﺀ ﺍﻷﻏﺎﱐ ﺍﻟﻘﺪﳝﺔ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻵﻥ ﻓﻘﺪ ﺃﺩﺧﻠﺖ ﺍﻟﺴﻮﻓﻄﺎﺕ ﺍﻟﻘﺒﺎﺋﻠﻴﺔ ﰲ ﻋﺼﺮ ﺁﺧﺮ‪،‬‬
‫ﻭﻫﻮ ﺍﻟﺘﻤﺎﺯﺝ ﺍﻟﻜﺜﲑ ﺑﲔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻘﺒﺎﺋﻠﻴﺔ‪.‬‬
‫‪ -‬ﺳﻴﺎﻕ ﺍﳊﺪﻳﺚ ﺍﻟﻌﺎﻡ‪ :‬ﻭﻫﻨﺎ ﳛﺼﻞ ﺍﳋﻠﻂ ﻛﺜﲑﹰﺍ ﺑﲔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻔﺮﻧﺴﻴﺔ ﻭﺍﻟﻘﺒﺎﺋﻠﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﺣﺴﺐ ﻣﻴﻞ ﺳﻴﺎﻕ ﺍﳋﻄﺎﺏ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﻳﺪﻭﺭ ﰲ ﺍﻟﺴﻴﺎﺳﺔ ﻓﺈﻧ‪‬ﻪ ﳝﻴﻞ ﺇﱃ ﻃﻐﻴﺎﻥ ﺍﻟﻔﺮﻧﺴﻴﺔ‪ ،‬ﻭﺇﻥ‬
‫ﻛﺎﻥ ﳝﻴﻞ ﺇﱃ ﺍﻟﻌﺎﺩﺍﺕ ﺃﻭ ﺍﳌﺰﺡ ﻓﻴﻤﻴﻞ ﺇﱃ ﺍﻟﻘﺒﺎﺋﻠﻴﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﻳﺘ‪‬ﺠﻪ ﺇﱃ ﺍﻟﺘﺠﺎﺭﺓ ﻓﺘﻄﻐﻰ ﻋﻠﻴﻪ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
‫‪ -‬ﺳﻴﺎﻕ ﺍﻟﺴﻮﻕ‪ :‬ﻳﻜﺜﺮ ﻓﻴﻪ ﺍﻟﺪﺧﻴﻞ ﺍﻟﻌﺮﰊ‪.‬‬
‫‪57‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫‪ -‬ﺍﻟﺴﻴﺎﻕ ﺍﻟﺮﲰﻲ ﻭﺍﻻﺟﺘﻤﺎﻋﺎﺕ‪ :‬ﺗﻄﻐﻰ ﻓﻴﻪ ﺍﻟﻔﺮﻧﺴﻴﺔ‪.‬‬

‫ﻭﻫﻮ ﺍﳌﻘﺎﻡ ﺍﻟﺬﻱ ﺗﻐﻴﺐ ﻓﻴﻪ ﺍﻟﻌﺮﺑﻴﺔ ﻋﻦ ﺍﻟﺘﻮﻇﻴﻒ‪ .‬ﻭﻫﺬﺍ ﻟﻪ‬
‫ﻣﺴﺒﺒﺎﺗﻪ ﺍﳋﺎﺻﺔ‪.‬‬

‫‪ -‬ﺳﻴﺎﻕ ﺍﻟﺒﻴﺖ‪ :‬ﺗﻄﻐﻰ ﻓﻴﻪ ﺍﻟﻔﺮﻧﺴﻴﺔ‪ ،‬ﻭﺧﺎﺻﺔ ﰲ ﺃﻟﻔﺎﻅ‬

‫ﺍﻻﺭﺗﻔﺎﻕ )ﺃﻟﻔﺎﻅ ﺍﻟﺒﻴﺖ( ﻭﺍﻟﻘﺒﺎﺋﻠﻴﺔ ﳏﺪﻭﺩﺓ‪ .‬ﲝﻴﺚ ﻻ ﺗﺸﻜﻞ‬
‫ﺃﻟﻔﺎﻅ ﺍﻟﻘﺒﺎﺋﻠﻴﺔ ﺭﺻﻴﺪﹰﺍ ﻋﻠﻤﻴﹰﺎ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﻳﻠﺠﺄ ﺇﱃ‬
‫ﺗﻮﻇﻴﻒ ﺍﻟﻔﺮﻧﺴﻴﺔ ﺃﻭ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺃﺣﺎﻳﲔ ﺿﻴ‪‬ﻘﺔ‪.‬‬

‫ﺍﻟﻌــــﻼﺝ‪:‬‬
‫ﺇ ﹼﻥ ﻫﺬﻩ ﺍﻻﺣﺘﻜﺎﻛﺎﺕ ﺍﻟﻠﻐﻮﻳﺔ ﺗﺸﻜﻞ ﻇﺎﻫﺮﺓ ﻟﻐﻮﻳﺔ‬
‫ﻋﺠﻴﺒﺔ‪ ،‬ﻛﻤﺎ ﲢﻤﻞ ﻣﻔﺎﺭﻗﺎﺕ ﻳﺼﻌﺐ ﺍﻟﺘﺤﻜﹼﻢ ﻓﻴﻬﺎ ﺃﻭ‬
‫ﺍﻟﺘﺨﻄﻴﻂ ﳍﺎ؛ ﲝﻴﺚ ﺗﻨﺠﻢ ﻋﻨﻬﺎ ﺃﳕﺎﻁ ﺟﺪﻳﺪﺓ‪ ،‬ﲝﻜﻢ ﺃ ﹼﻥ‬
‫ﺃﺷﻜﺎﻝ ﺍﻟﺘﻌﺒﲑ ﻣﺘﻨﻮ‪‬ﻋﺔ‪ :‬ﺧﻂ‪ /‬ﺳﻴﻨﻤﺎ‪ /‬ﻣﺴﺮﺡ‪ /‬ﻗﺼﺔ‪ /‬ﺭﻭﺍﻳﺔ‪/‬‬
‫ﻣﻮﻧﻮﻟﻮﺝ‪ /‬ﻛﻼﻡ ﻋﺎﺩﻱ ‪ ...‬ﻭﻫﺬﻩ ﺍﻷﺷﻜﺎﻝ ﰲ ﺍﻟﺘﻌﺒﲑ ﺍﻟﻌﺎﻡ‬
‫ﺷﻔﺎﻫﻴﺔ ﺗﺘﻐﻴ‪‬ﺮ ﺑﺴﺮﻋﺔ‪ ،‬ﺑﺘﻐﻴ‪‬ﺮ ﺃﺣﻮﺍﻝ ﺍ‪‬ﺘﻤﻊ ﻭﺣﺴﺐ ﺗﻔﺎﻋﻼﺗﻪ‪،‬‬
‫ﻭﺗﺄﺧﺬ ﳕﻂ ﺍ‪‬ﺘﻤﻊ ﺍﻟﺬﻱ ﺃﺣﺪﺛﻬﺎ‪ .‬ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻧ‪‬ﻪ ﳚﺐ‪:‬‬
‫‪ -1‬ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻴﻮﻣﻴﺔ‪ ،‬ﻭﳏﺎﻭﻟﺔ ﺍﻟﺮﻗﻲ ‪‬ﺎ‪.‬‬
‫‪ -2‬ﺗﻜﺎﻓﺆ ﻟﻐﺔ ﺍﻹﻋﻼﻡ ﻭﺍﻻﺗ‪‬ﺼﺎﻝ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺎﺩﻳﺔ ﺍﳌﺒﺴﻄﺔ‪.‬‬
‫‪58‬‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺼﺤﻰ ﻭﺍﻟﻌﺎﻣﻴﺔ‬

‫‪ -3‬ﺍﻟﺘﻘﺮﻳﺐ ﺑﲔ ﺍﳌﻜﺘﻮﺏ ﻭﺍﳌﻨﻄﻮﻕ‪.‬‬

‫‪ -4‬ﻋﻼﺝ ﻗﺼﺮ ﻃﺮﺍﺋﻖ ﺗﺒﻠﻴﻎ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
‫‪ -5‬ﺍﻻﻫﺘﻤﺎﻡ ﺗﺮﺑﻮﻳﹰﺎ ﻭﺇﻋﻼﻣﻴﹰﺎ ﺑﺎﻟﻠﻐﺎﺕ ﺍﶈﻠﻴﺔ‪.‬‬

‫ﺍﳋﺎﲤـــﺔ‬
‫ﺇ ﹼﻥ ﻇﺎﻫﺮﺓ ﺍﻻﺣﺘﻜﺎﻙ ﺍﻟﻠﻐﻮﻱ ﻇﺎﻫﺮﺓ ﻋﺎﻣﺔ‪ ،‬ﻭﻟﻜﻨ‪‬ﻬﺎ‬
‫ﻣﺪﻋﺎﺓ ﻟﻠﺨﻮﻑ ﻣﻦ ﺟﻬﺔ؛ ﺣﻴﺚ ﺗﺆﺩﻱ ﺇﱃ ﺣﺪﻭﺙ ﻫﺠﲔ‬
‫ﺖ ﺑﺼﻠﺔ ﺇﱃ ﺍﻟﻠﻐﺔ ﺍﻷﻡ ﺃﻭ ﺍﻟﻠﻐﺔ ﺍﳌﻘﺘﺒﺲ ﻣﻨﻬﺎ‪،‬‬ ‫ﻟﻐﻮﻱ ﻻ ﳝ ‪‬‬
‫ﻭﺑﺪﻭﺭﻫﺎ ﺗﺆﺩﻱ ﺇﱃ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﺴﻠﻴﻘﺔ ﺍﻟﻠﻐﻮﻳﺔ ﻭﻋﻠﻰ ﺍﻟﺼﻔﺎﺀ‬
‫ﺍﻟﻠﻐﻮﻱ‪ ،‬ﻭﻋﻠﻰ ﻇﻬﻮﺭ ﺍﳋﻼﻓﺎﺕ ﺍﻟﻠﻐﻮﻳﺔ ﰲ ﻣﺪﻳﻨﺔ ﻭﺍﺣﺪﺓ‪ .‬ﻭﻣﻦ‬
‫ﺟﻬﺔ ﺃﺧﺮﻯ ﻓﻬﻲ ﻇﺎﻫﺮﺓ ﻃﺒﻴﻌﻴﺔ ﻭﺗﻮﺟﺪ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻟﻠﻐﺎﺕ‬
‫ﺍﻟﻌﺎﳌﻴﺔ‪ ،‬ﻭﻻ ﳚﺐ ﺃﻥ ﻳﺼﻞ ﺍﳋﻮﻑ ﻣﻦ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﺇﱃ ﺣ ‪‬ﺪ‬
‫‪‬ﻮﻳﻞ ﺍﻷﻣﺮ‪ ،‬ﻷ ﹼﻥ ﺍﻷﻣﺮ ﻛﺎﻥ ﻭﻣﺎ ﻳﺰﺍﻝ ﻳﺸﻜﹼﻞ ﻇﺎﻫﺮﺓ ﺍﻟﺜﺮﺍﺀ‬
‫ﻟﻠﻐﺎﺕ ﺍﳌﺘﺨﻠﹼﻔﺔ ﺑﺎﳋﺼﻮﺹ‪ ،‬ﻭﱂ ﻳﺼﻞ ﺍﻷﻣﺮ ﺇﱃ ﺇﺛﺮﺍﺀ ﺍﻟﻠﻐﺎﺕ‬
‫ﺍﳌﺘﻘﺪﻣﺔ‪.‬‬
 ‫ﻓﻬﺮﺱ ﳏﺘﻮﻳﺎﺕ ﺍﻟﻌﺪﺩ‬

‫ﺍﻟﺼﻔﺤـﺔ‬ ‫ﺍﳌﻮﺿـــﻮﻉ‬

‫ﻭﺍﻟﻌﺎﻣﻴﺔ‪03................................‬‬ ‫ﺑﲔ ﺍﻟﻔﺼﺤﻰ‬

‫ﺃ‪.‬ﺩ‪ .‬ﳐﺘﺎﺭ ﻧﻮﻳﻮﺍﺕ‬
‫ﻋﻮﺍﻣﻞ ﺗﻘﺮﻳﺐ ﺍﻟﻌﺎﻣﻴﺔ ﻣﻦ ﺍﻟﻔﺼﺤﻰ )ﻧﻈﺮﺓ ﻟﻐﻮﻳﺔ ﺇﺟﺘﻤﺎﻋﻴﺔ(…‪15.‬‬
‫ﺃ‪.‬ﺩ‪.‬ﻃﺎﻫﺮ ﻣﻴﻠﺔ‬

‫ﺍﻷﻡ‪33.........…........‬‬ ‫ﺍﻟﻌﺎﻣﻲ ﻭﺍﻟﻔﺼﻴﺢ ﰲ ﺿﻮﺀ ﻟﻐﺔ‬

‫ﺃ‪.‬ﺩ‪.‬ﻋﺒﺪ ﺍﳉﻠﻴﻞ ﻣﺮﺗﺎﺽ‬
‫ﳕﻮﺫﺟﺎ(‪45.......….‬‬ ‫ﺍﻟﺘﺪﺍﺧﻞ ﺍﻟﻠﻐﻮﻱ )ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻘﺒﺎﺋﻠﻴﺔ‬
‫ﺃ‪.‬ﺩ‪ .‬ﺻﺎﱀ ﺑﻠﻌﻴﺪ‬
 ‫ﺍﻟﺠﻤﻬﻭﺭﻴﺔ ﺍﻟﺠﺯﺍﺌﺭﻴﺔ ﺍﻟﺩﻴﻤﻘﺭﺍﻁﻴﺔ ﺍﻟﺸﻌﺒﻴﺔ‬

‫ﺭﺌﺎﺴﺔ ﺍﻟﺠﻤﻬﻭﺭﻴﺔ‬
‫ﺍﻟﻤﺠﻠﺱ ﺍﻷﻋﻠﻰ ﻟﻠﻐﺔ ﺍﻟﻌﺭﺒﻴﺔ‬

‫ﺇﻋﻼﻥ ﻋﻦ ﺟﺎﺋﺰﺓ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‬

‫ﻳﻌﻠﻦ ﺍ‪‬ﻠﺲ ﺍﻷﻋﻠﻰ ﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻋﻦ ﺗﻨﻈﻴﻢ "ﺟﺎﺋﺰﺓ‬

‫ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﺴﻨﺔ ‪ "2005‬ﻭﻬﺗﺪﻑ ﺍﳉﺎﺋﺰﺓ ﻋﻠﻰ ﻭﺟﻪ‬
‫ﺍﳋﺼﻮﺹ ﺇﱃ ﺗﺸﺠﻴﻊ ﺃﻋﻤﺎﻝ ﺍﻟﺒﺎﺣﺜﲔ ﻭﺍﳌﺒﺪﻋﲔ ﻭﺗﺜﻤﲔ‬
‫ﻣﻨﺠﺰﺍﻬﺗﻢ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﳌﻌﺮﻓﻴﺔ ﺫﺍﺕ ﺍﳌﺮﺩﻭﺩ ﺍﻟﻨﻮﻋﻲ ﺍﳍﺎﺩﻑ ﺇﱃ‬
‫ﺇﺛﺮﺍﺀ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﳌﺴﺎﳘﺔ ﰲ ﻧﺸﺮﻫﺎ ﻭﺗﺮﻗﻴﺘﻬﺎ‪ ،‬ﺳﻮﺍﺀ‬
‫ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻷﻋﻤﺎﻝ ﻣﺆﻟﻔﺔ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺃﻡ ﻣﺘﺮﲨﺔ ﺇﻟﻴﻬﺎ‪،‬‬
‫‪ 1‬ـ ﺗﺘﻤﺜﻞ ﺷﺮﻭﻁ ﺍﻟﺘﺮﺷﺢ ﻟﻠﺠﺎﺋﺰﺓ ﻓﻴﻤﺎ ﻳﻠﻲ ‪:‬‬
‫‪ -‬ﺃﻥ ﻳﻘﺪﻡ ﺍﻟﻌﻤﻞ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
‫‪ -‬ﺃﻥ ﻳﺘﻮﻓﺮ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﻗﻮﺍﻋﺪ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
‫‪ -‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺒﺤﺚ ﻣﻮﺛﻘﺎ ﻭﺃﺻﻴﻼ‪ ،‬ﻭﱂ ﻳﺴﺒﻖ ﻧﺸﺮﻩ‪،‬‬
‫ﻭﰲ ﳎﺎﻝ ﺍﻟﺘﺮﲨﺔ ﺗﺮﻓﻖ ﺻﻮﺭﺓ ﻟﻠﻨﺺ ﺑﻠﻐﺘﻪ ﺍﻷﺻﻠﻴﺔ‪.‬‬
 ‫‪ -‬ﺃﻥ ﻳﻨﺪﺭﺝ ﺍﻟﺒﺤﺚ ﰲ ﺃﺣﺪ ﺍ‪‬ﺎﻻﺕ ﺍﶈﺪﺩﺓ ﰲ‬
‫ﺍﻟﻔﻘﺮﺓ ﺍﳌﻮﺍﻟﻴﺔ‪.‬‬
‫‪ 2‬ـ ﺣﺪﺩ ﻣﺒﻠﻎ ﺍﳉﺎﺋﺰﺓ ﺑـ ‪ 600.000‬ﺩﺝ‪ ،‬ﻳﻮﺯﻉ‬
‫ﻋﻠﻰ ﺛﻼﺙ ﳎﺎﻻﺕ ﲟﻘﺪﺍﺭ ‪ 200.000‬ﺩﺝ ﻟﻜﻞ ﳎﺎﻝ‪.‬‬
‫‪ -‬ﺟﺎﺋﺰﺓ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﻋﻠﻮﻡ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
‫‪ -‬ﺟﺎﺋﺰﺓ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﻋﻠﻮﻡ ﺍﻟﻄﺐ ﻭﺍﻟﺼﻴﺪﻟﺔ‬
‫ﻭﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ‪.‬‬
‫‪ -‬ﺟﺎﺋﺰﺓ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺍﻟﺘﺮﲨﺔ ﺇﱃ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
‫ﻳﺘﻘﺎﺳﻢ ﺟﺎﺋﺰﺓ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﻛﻞ ﳎﺎﻝ ﻣﻦ ﺍ‪‬ﺎﻻﺕ‬
‫ﺍﻟﺴﺎﻟﻔﺔ ﺍﻟﺬﻛﺮ ﻓﺎﺋﺰﺍﻥ‪ ،‬ﺣﺪﺩ ﻧﺼﻴﺐ ﺍﻟﻔﺎﺋﺰ ﺍﻷﻭﻝ ﺑﻨﺴﺒﺔ ‪70‬‬
‫‪ %‬ﻭﺣﺪﺩ ﻧﺼﻴﺐ ﺍﻟﻔﺎﺋﺰ ﺍﻟﺜﺎﱐ ﺑـ ‪ % 30‬ﻣﻨﻬﺎ‪.‬‬
‫ﻳﺘﻜﻔﻞ ﺍ‪‬ﻠﺲ ﺑﻨﺸﺮ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻔﺎﺋﺰﺓ‪ ،‬ﻭﺗﺼﺒﺢ ﻣﻠﻜﺎ‬
‫ﻟﻪ‪ ،‬ﺇﻻ ﺃﻧﻪ ﳝﻜﻦ ﻟﻠﻔﺎﺋﺰ ﺑﺎﳉﺎﺋﺰﺓ ﺍﺳﺘﻌﺎﺩﺓ ﺣﻘﻮﻗﻪ ﺣﺴﺐ ﺩﻓﺘﺮ‬
‫ﺍﻟﺸﺮﻭﻁ ﻭﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﻣﺪﺓ ﺛﻼﺙ ﺳﻨﻮﺍﺕ ﻣﻦ ﻧﺸﺮ ﺍﻟﻌﻤﻞ‪.‬‬
‫ﺗﻌﺮﺽ ﺍﻷﻋﻤﺎﻝ ﺍﳌﺮﺷﺤﺔ ﻋﻠﻰ ﳉﻨﺔ ﲢﻜﻴﻢ‪ ،‬ﻣﻜﻮﻧﺔ‬
‫ﻣﻦ ﺫﻭﻱ ﺍﻻﺧﺘﺼﺎﺹ‪ ،‬ﺍﻟﺬﻳﻦ ﻻ ﻳﺴﻤﺢ ﳍﻢ ﺑﺎﳌﺸﺎﺭﻛﺔ ﻓﻴﻬﺎ‪،‬‬
‫‪ -‬ﻗﺮﺍﺭﺍﺕ ﳉﻨﺔ ﺍﻟﺘﺤﻜﻴﻢ ‪‬ﺎﺋﻴﺔ ﻭﻏﲑ ﻗﺎﺑﻠﺔ ﻟﻠﻄﻌﻦ‪.‬‬
‫‪ -‬ﻻ ﺗﺮﺩ ﺍﻷﻋﻤﺎﻝ ﺇﱃ ﺃﺻﺤﺎ‪‬ﺎ‪ ،‬ﺳﻮﺍﺀ ﻓﺎﺯﺕ ﺃﻡ ﱂ ﺗﻔﺰ‪.‬‬
 ‫‪ 3‬ـ ﻳﺘﻜﻮﻥ ﻃﻠﺐ ﺍﻟﺘﺮﺷﺢ ﻣﻦ ﺍﻟﻮﺛﺎﺋﻖ ﺍﻵﺗﻴﺔ ‪:‬‬
‫‪ -‬ﻃﻠﺐ ﺧﻄﻲ‬
‫‪ -‬ﺍﻟﺴﲑﺓ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﳌﻬﻨﻴﺔ ﻟﻠﻤﺘﺮﺷﺢ‬
‫‪ -‬ﻧﺴﺨﺘﲔ ﻣﻦ ﺍﻟﺒﺤﺚ ﺍﳌﻘﺪﻡ ﻟﻠﺘﺮﺷﺢ ‪:‬‬
‫‪ -‬ﺍﻟﻨﺴﺨﺔ ﺍﻷﻭﱃ ﻣﺴﺠﻠﺔ ﻋﻠﻰ ﻗﺮﺹ ﻣﺮﻥ‪.‬‬
‫‪ -‬ﺍﻟﻨﺴﺨﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺗﻮﺟﻪ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﱪﻳﺪ ﺍﳌﺴﺠﻞ‪،‬‬
‫ﻭﻳﻜﻮﻥ ﺗﺎﺭﻳﺦ ﺍﳋﺘﻢ ﺍﻟﱪﻳﺪﻱ ﺷﺎﻫﺪﺍ ﻋﻠﻰ ﺫﻟﻚ‪.‬‬
‫‪ 4‬ـ ﻳﻔﺘﺢ ﺑﺎﺏ ﺍﻟﺘﺮﺷﺢ ﻟﻠﺠﺎﺋﺰﺓ ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﻧﺸﺮ‬
‫ﻫﺬﺍ ﺍﻹﻋﻼﻥ ﰲ ﻭﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ ﺇﱃ ﻏﺎﻳﺔ ‪ 31‬ﺩﻳﺴﻤﱪ ‪.2005‬‬
‫‪ 5‬ـ ﻳﻮﺟﻪ ﻣﻠﻒ ﺍﻟﺘﺮﺷﺢ ﺇﱃ ﺍﻟﻌﻨﻮﺍﻥ ﺍﻷﰐ ‪:‬‬

‫ﺍﻟﺴﻴﺪ ﺭﺋﻴﺲ ﺍﻟﻤﺠﻠﺲ ﺍﻷﻋﻠﻰ ﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‬

‫ﺷﺎﺭﻉ ﺃﺣﻤﺪ ﺑﺎﻱ‪ ،‬ﺍﻷﺑﻴﺎﺭ‪ ،‬ﺍﻟﺠﺰﺍﺋﺮ‬
‫ﺃﻭ‬
‫ﺹ‪.‬ﺏ ‪ 575:‬ﺷﺎﺭﻉ ﺩﻳﺪﻭﺵ ﻣﺮﺍﺩ ﺍﻟﺠﺰﺍﺋﺮ ﺍﻟﻌﺎﺻﻤﺔ‬
‫" ﺟﺎﺋﺰﺓ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ "‬

‫ﺍﻹﻳﺪﺍﻉ ﺍﻟﻘﺎﻧﻮﱐ ‪2005-794 :‬‬

‫ﺭﺩﻣﻚ )‪9961 – 9560 – 7 – 9 : (ISBN‬‬
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