ترجمة البلقيني دراسة و تحقيق

‫اﻟ ﱠ ْﴩ ُط اﻟﺮاﺑﻊ ‪ :‬ذﻛﺮه اﻹ َﻣﺎ ُم ِﰲ اﻟ ﱢﻨ َﻬﺎ َﻳﺔ ‪ :‬أن ﻻ ﻳﺘﺨﻠﻞ ﺑـﲔ اﳉﻤﻠﺘـﲔ ﻛـﻼم ﻃﻮﻳـﻞ‪ ،‬ﻓﻠـﻮ ﲣﻠـﻞ ﺑﺤﻴـﺚ ﻳـﺆذن‬ ‫ﺑﺎﻟ َﻔ ْﺼﻞ اﺧﺘﺺ ﺑﺎﻷﺧﲑة ﻗﻄ ًﻌﺎ‪ ،‬وﻟﻴﺲ ا ِﳋ َﻼف ﳐﺘ ًﺼﺎ ﺑﺎﳉﻤﻞ ﺑﻞ ﳚﺮي ِﰲ اﳌﻔﺮدات)‪.(1‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َر ﱠد ﺑﻪ َﻋ َﲆ اﺑ ِﻦ ا َﳊﺎ ِﺟ ِﺐ ِﰲ ﻣﺴﺄﻟ ِﺔ ﲣﺼﻴ ِﺺ اﻟﻘﺮءا ِن ﺑﺨـ ِﱪ اﻟ َﻮا ِﺣـ ِﺪ ِﰲ ﻣﺜـﻞ ‪c :‬‬ ‫‪) gfe d‬اﻟﻨﺴﺎء ‪ُ (11 :‬ﺧ ﱢﺼ َﺺ ﺑِ َﻘ ْﻮﻟِ ِﻪ َﺻـ ﱠﲆ ا ُﷲ َﻋ َﻠ ْﻴـ ِﻪ َو َﺳـ ﱠﻠ َﻢ ‪َ \" :‬ﻻ َﻳـ ِﺮ ُث اﳌُ ْﺴـﻠِ ُﻢ ا ْﻟ َﻜـﺎﻓِ َﺮ‪َ ،‬و َﻻ‬ ‫ا ْﻟ َﻜﺎﻓِ ُﺮ اﳌُْ ْﺴﻠِ َﻢ\")‪ ،(2‬وﺑﻘﻮﻟِ ِﻪ َﺻ ﱠﲆ اﷲُ َﻋ َﻠ ْﻴ ِﻪ َو َﺳ ﱠﻠ َﻢ ‪\" :‬ﻧﺤﻦ َﻣ َﻌﺎ ِ َﴍ اﻷَ ْﻧﺒِ َﻴـﺎء ﻻ ﻧـﻮرث\")‪َ (3‬أ ﱠﻧـ ُﻪ أورد َﻋـ َﲆ َذﻟِـ َﻚ إن‬ ‫ﻛﺎﻧﻮا أﲨﻌﻮا‪ ،‬ﻓﺎﳌﺨﺼﺺ اﻹ َﲨﺎع‪ ،‬وإﻻ ﻓﻼ دﻟﻴﻞ ُﻗ ْﻠ َﻨﺎ أﲨﻌﻮا َﻋ َﲆ اﻟﺘﺨﺼﻴﺺ ﲠﺎ)‪.(5)(4‬‬ ‫َﻗﺎ َل َﺷﻴْ ُﺨ َﻨﺎ ‪ :‬ﻟﻮ َﻛﺎ َن اﳌﺨﺼ ُﺺ اﻹ َﲨﺎع ﻟﻠﺰ َم أ ْن َﻳ ُﻜﻮ َن ِﰲ ﺣﻴﺎ ِة اﻟ ﱠﻨﺒِ ﱢﻲ َﺻ ﱠﲆ اﷲُ َﻋ َﻠﻴْـ ِﻪ َو َﺳـ ﱠﻠ َﻢ اﻟﻌﻤـﻮم َﻋـ َﲆ‬ ‫ﺣﺎﻟﻪ ﻣﻦ َﻏ ْﲑ ﲣﺼﻴﺺ إذ اﻹ َﲨﺎع ﺣﻴﻨﺌﺬ ﱂ ﻳﻜﻦ ﺣﺠﺔ‪ ،‬و َﻳ ُﻜﻮن اﻟﺘﺨﺼﻴﺺ ﺣﺼﻞ ﺑﻌﺪ وﻓﺎﺗﻪ‪ ،‬و َﻫ َﺬا ﺑﺎﻃﻞ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ ﻗﻮﻟﻪ ‪ :‬إﻧ َﲈ ُ َﳜ ﱡﺺ اﻟﻌﺎ ﱡم ﺑﺎﳌﻔﻬﻮ ِم إذا ﱂ ﻳﻜﻦ اﳌﻨﻄﻮق ﺑﻪ ِﰲ دﻟﻴ ِﻞ اﳌﻔﻬﻮ ِم ﻣﻮاﻓ ًﻘـﺎ ﻟﺼـﻮرة ﻣـﻦ‬ ‫ﺻﻮر اﻟﻌﻤﻮم ِﰲ اﳌﻌﻨﻰ‪ ،‬ﻓﺈن ﻛﺎﻧﺖ ُﺻﻮ َر ًة ﻣﻦ ﺻﻮ ِر اﻟﻌﻤﻮ ِم ﻳﻮاﻓﻖ اﳌﻨﻄﻮ َق ﺑﻪ ِﰲ ﻣ َﻌﻨﻰ‪ ،‬ﻓﺈﻧﻪ ﳜﺼﺺ اﻟﻌﻤـﻮم‬ ‫ﺑﺎﻟ ِﻘ َﻴﺎس)‪ ،(6‬ﻣﺜﺎﻟﻪ ﻗﻮﻟﻪ ‪) ZY :‬اﻟ َﺒ َﻘ َﺮة ‪ (241 :‬ﻋﺎم ُﺧ ﱠﺺ ﺑﻌﻤﻮم ﻣﻔﻬـﻮم)‪ (7‬ﻗﻮﻟِـ ِﻪ َﺗ َﻌـﺎ َﱃ ‪q :‬‬ ‫‪) ،~}|{zyxw vu tsr‬اﻟ َﺒ َﻘ َﺮة ‪ ،(236 :‬ﻓﺨـﺮج ﻣـﻦ ﻋـﺎم‬ ‫)‪ (1‬ﻛﻼم اﻹ َﻣﺎ ِم اﳉﻮﻳﻨﻲ َﻟ ْﻴ َﺲ ِﰲ اﻟﻨﱢ َﻬﺎ َﻳﺔ ﻛ َﲈ َﻗﺎ َل اﻟ ُﺒ ْﻠ ِﻘﻴﻨِ ّﻲ‪ ،‬و َﻟ ِﻜﻨﱠ ُﻪ ِﰲ ﻛِ َﺘﺎ ِب اﻟ ُ ْﱪ َﻫﺎن ِﰲ ُأ ُﺻﻮل ا ْﻟ ِﻔ ْﻘﻪ ﺑﻤﻌﻨﺎه‪ ،(142/1) ،‬ﻓﻨﻘﻞ اﻟ ُﺒ ْﻠ ِﻘﻴﻨِ ّﻲ‬ ‫اﻟ ُﺒ ْﻠ ِﻘﻴﻨِ ّﻲ ﻛﻼم اﳉﻮﻳﻨﻲ ﺑﻌﺒﺎرة اﻟ ﱠﺮاﻓِ ِﻌ ّﻲ‪ ،‬وﻛﺬا ﻧﻘﻠﻬﺎ اﻟﺰرﻛ ﱡﴚ ﰲ اﻟﺒﺤ ِﺮ اﳌﺤﻴﻂ‪ ،(455/2) ،‬واﻟﺴﺒﻜ ﱡﻲ ﰲ اﻹﲠﺎ ِج‪.(154/2) ،‬‬ ‫وﻗﺪ َﻓ ﱠﺼ َﻞ اﻹ َﻣﺎ ُم اﳉﻮﻳﻨﻲ ِﰲ ﻫﺬه ا َﳌ ْﺴ َﺄ َﻟﺔ ِﰲ ِﻛ َﺘﺎﺑﻪ اﻟﺘﻠﺨﻴﺺ ِﰲ ُأ ُﺻﻮل ا ْﻟ ِﻔ ْﻘﻪ‪ ،‬ﲢﺖ ﻋﻨﻮان اﻟ َﻘـ ْﻮل ِﰲ أن اﻻﺳـﺘﺜﻨﺎء اﳌﺘﺼـﻞ ﺑﺠﻤـﻞ‬ ‫ﻣﻌﻄﻮﻓﺔ ﺑﻌﻀﻪ َﻋ َﲆ ﺑﻌﺾ ﻳﺮﺟﻊ إِ َﱃ ﲨﻴﻊ َﻣﺎ ﺗﻘﺪم‪ ،‬وذﻛﺮ ا ِﳋ َﻼف ﻓﻴﻪ‪ ،‬ﻓﺮاﺟﻌﻪ‪ ،78/2) ،‬و َﻣﺎ ﺑﻌﺪﻫﺎ(‪.‬‬ ‫)‪َ (2‬ﺻ ِﺤﻴ ُﺢ اﻟ ُﺒ َﺨﺎ ِر ّي ‪ِ (85) ،(1375/3) :‬ﻛ َﺘﺎب ا ْﻟ َﻔ َﺮاﺋِ ِﺾ‪َ (26) ،‬ﺑﺎ ُب َﻻ َﻳ ِﺮ ُث اﳌُْ ْﺴﻠِ ُﻢ ا ْﻟ َﻜﺎﻓِ َﺮ َو َﻻ ا ْﻟ َﻜﺎﻓِ ُﺮ اﳌُْ ْﺴﻠِ َﻢ‪َ ،‬وإِ َذا َأ ْﺳ َﻠ َﻢ َﻗ ْﺒـ َﻞ‬ ‫َأ ْن ُﻳ ْﻘ َﺴ َﻢ اﳌِْ َﲑا ُث َﻓ َﻼ ِﻣ َﲑا َث َﻟ ُﻪ‪َ ،(6765) ،‬ﺻ ِﺤﻴ ُﺢ ُﻣ ْﺴ ِﻠﻢ ‪) :‬ص‪ (23) ،(658‬ﻛِ َﺘﺎب ا ْﻟ َﻔ َﺮا ِﺋ ِﺾ‪ ،(1614/1) ،‬ﻛﻼﳘﺎ ِﻣ ْﻦ َﻃ ِﺮﻳ ِﻖ‬ ‫َﻋِ ّﲇ ْﺑ ِﻦ ُﺣ َﺴ ْ ٍﲔ‪َ ،‬ﻋ ْﻦ َﻋ ْﻤ ِﺮو ْﺑ ِﻦ ُﻋ ْﺜ َﲈ َن‪َ ،‬ﻋ ْﻦ ُأ َﺳﺎ َﻣ َﺔ ْﺑ ِﻦ َز ْﻳ ٍﺪ َر ِ َﴈ اﷲُ َﻋ ْﻨ ُﻪ‪ ،‬ﺑﻪ‪.‬‬ ‫)‪َ (3‬ﺻ ِﺤﻴ ُﺢ اﻟ ُﺒ َﺨﺎ ِر ّي ‪ (57) ،(644/2) :‬ﻛِ َﺘﺎب َﻓ ْﺮ ِض ا ُﳋ ُﻤ ِﺲ‪ (1) ،‬ﺑﺎب َﻓ ْﺮ ِض ا ُﳋ ُﻤـ ِﺲ‪ ،(3094) ،‬وا ْﻧ ُﻈـ ْﺮ ا ْﻷَ ْر َﻗـﺎم ‪،4033) :‬‬ ‫‪َ ،(7305 ،6728 ،5358‬ﺻ ِﺤﻴ ُﺢ ُﻣ ْﺴﻠِﻢ ‪) :‬ص‪ (32) ،(728‬ﻛِ َﺘﺎب ا ِْﳉ َﻬﺎ ِد َواﻟ ﱢﺴ َ ِﲑ‪َ (15) ،‬ﺑﺎ ُب ُﺣ ْﻜـ ِﻢ ا ْﻟ َﻔـ ْﻲ ِء‪،(1757/49) ،‬‬ ‫ﻛﻼﳘﺎ ِﻣ ْﻦ َﻃ ِﺮﻳ ِﻖ ا ْﺑ ِﻦ ِﺷ َﻬﺎ ٍب‪َ ،‬ﻋ ْﻦ َﻣﺎﻟِﻚ ْﺑ ِﻦ َأ ْو ِس ْﺑ ِﻦ ا َﳊ َﺪ َﺛﺎ ِن‪ ،‬ﻋﻦ ُﻋ َﻤ َﺮ ﺑ ِﻦ ا َﳋ ﱠﻄﺎ ِب‪َ ،‬ر ِ َﴈ اﷲُ َﻋﻨْ ُﻪ‪ ،‬ﺑﻪ‪.‬‬ ‫)‪ (4‬ﻛﻠﻤﺔ \"ﲠﺎ\" ﺳﺎﻗﻄﺔ ﻣﻦ )ب(‪.‬‬ ‫)‪ْ ُ (5‬ﳐ َﺘ َ ُﴫ ﻣﻨﺘﻬﻰ اﻷﻣﻞ واﻟﺴﺆل ِﰲ ِﻋ ْﻠﻤﻲ اﻷُ ُﺻﻮل واﳉﺪل‪.(838/2) ،‬‬ ‫)‪ِ (6‬ﰲ )ب( \"ﺑ ِﻘ َﻴﺎس\"‪.‬‬ ‫)‪ِ (7‬ﰲ )ب( \"ﺑﻤﻔﻬﻮم\"‪.‬‬ ‫‪190‬‬

‫‪َ Y‬ﻣ ْﻦ ُﻃ ﱢﻠ َﻘ ْﺖ ﻗﺒ َﻞ اﻟ ﱡﺪ ُﺧﻮل‪ ،‬وﳍﺎ ﻧﺼﻒ اﻟﻔﺮض‪َ ،‬ﻟﻜِﻦ اﳌﻄﻠﻘ َﺔ ﺑﻌﺪ اﻟﺪﺧﻮل ﻣﻮاﻓﻘ ٌﺔ ﻟﻠﻤﻨﻄـﻮق ِﰲ‬ ‫اﳌﻌﻨﻰ‪ ،‬إذ اﻟﻜﴪ اﳊﺎﺻﻞ ﳍﺎ ﱂ ﳚﱪ ﺑﴚء‪ ،‬ﻓﻮﺟﺐ ﳍﺎ اﳌﺘﻌ ُﺔ َﻋـ َﲆ اﻷﻇﻬـﺮ‪ ،‬إ ﱠﻣـﺎ ﻷ ﱠن اﳌﺴـﻜﻮت َﻋﻨـﻪ ﻣﺴـﺎو ًﻳﺎ‬ ‫ﻟﻠﻤﻨﻄﻮق ﺑﻪ ِﰲ اﳊﻜﻢ‪ ،‬وإ ﱠﻣﺎ ﻷ ﱠن اﻟﻌﺎم ﳜﺺ ﺑﺎﻟ ِﻘ َﻴﺎس ﻓﻠﻴﻨﺘﺒﻪ ﻟ َﺬﻟِ َﻚ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ أﻣﻼه ﻋﻠﻴﻨﺎ ‪َ :‬أ ﱠﻧ ُﻪ َذ َﻛ َﺮ ِﰲ اﻷُ ُﺻﻮ ِل ﲣﺼﻴ َﺺ اﳌﻔﻬﻮم ﻟﻌﻤـﻮم أﺧـﺮ‪ ،‬و ُﻳﺴـﺘﻨﺒ ُﻂ ﻣـﻦ ﻛـﻼم‬ ‫اﻟ ﱠﺸﺎﻓِ ِﻌ ﱢﻲ ﻣﺴﺄﻟ ٌﺔ أﺧﺮى‪ ،‬وﻫﻲ َأ ﱠﻧ ُﻪ ﳚﻮز أن َﻳ ُﻜﻮ َن اﳌﻔﻬﻮم ﳐﺼ ًﺼﺎ ﳌﻨﻄﻮﻗـﻪ‪ ،‬ﻣﺜﺎﻟـﻪ ‪0/. -, :‬‬ ‫‪)  54321‬اﻟﻄﻼق ‪ ،(6 :‬ﻓﺠﻌ َﻞ اﻟ ﱠﺸﺎﻓِ ِﻌ ﱡﻲ َر ِ َﴈ اﷲُ َﻋ ْﻨ ُﻪ اﳌﻨﻄـﻮق ِﰲ ‪/. -, :‬‬ ‫ﳐﺼﻮ ًﺻﺎ ﺑﺎﻟﺒﻮاﺋﻦ ﺑﺪﻻﻟ ِﺔ اﳌﻔﻬﻮ ِم َﻋ َﲆ َذﻟِ َﻚ‪َ ،‬ﻓ َﻘﺎ َل ِﰲ ﺗﺮﲨ ِﺔ)‪َ (1‬ﻧ َﻔ َﻘ ِﺔ اﳌﺮأةِ اﻟﺘﻲ ﻻ ﻳﻤﻠ ُﻚ زو ُﺟ َﻬﺎ رﺟﻌﺘﻬﺎ ‪ :‬إ ﱠن اﷲَ‬ ‫َﻋ ﱠﺰ َو َﺟ ﱠﻞ ﳌَﺎ َأ َﻣ َﺮ ﺑِﺎﻟ ﱡﺴ ْﻜﻨَﻰ َﻋﺎﻣﺎ ُﺛ ﱠﻢ َﻗﺎ َل ِﰲ اﻟﻨﱠ َﻔ َﻘـ ِﺔ ‪/3310/. -, :‬ب ‪5432‬‬ ‫‪َ ‬د ﱠل َﻋ َﲆ َأ ﱠن اﻟ ﱢﺼ ْﻨ َﻒ)‪(2‬ا ﱠﻟ ِﺬي َأ َﻣ َﺮ ﺑِﺎﻟﻨﱠ َﻔ َﻘ ِﺔ َﻋ َﲆ َذ َوا ِت ا ْﻷَ ْ َﲪﺎ ِل ِﻣﻨْ ُﻬ ﱠﻦ ِﺻ ْﻨ ٌﻒ َد ﱠل ا ْﻟﻜِ َﺘﺎ ُب َﻋ َﲆ َأ ْن ﻻَ َﻧ َﻔ َﻘ َﺔ َﻋ َﲆ َﻏـ ْ ِﲑ‬ ‫َذ َوا ِت ا ْﻷَ ْ َﲪﺎ ِل ِﻣﻨْ ُﻬ ﱠﻦ؛ ﻷَ ﱠﻧ ُﻪ)‪ (3‬إ َذا)‪َ (4‬أ ْو َﺟ َﺐ ﳌُِ َﻄ ﱠﻠ َﻘ ٍﺔ)‪ (5‬ﺑِ ِﺼ َﻔﺔ َﻧ َﻔ َﻘﺔ َﻓ ِﻔﻲ َذﻟِ َﻚ َدﻟِﻴ ٌﻞ َﻋ َﲆ َأ ﱠﻧ ُﻪ ﻻَ َ ِﲡ ُﺐ َﻧ َﻔ َﻘ ٌﺔ َﳌِ ْﻦ)‪َ (6‬ﻛـﺎ َن ِﰲ‬ ‫ِﰲ َﻏ ْﲑ ِﺻ َﻔﺘِ َﻬﺎ ِﻣ ْﻦ اﳌُ َﻄ ﱠﻠ َﻘﺎ ِت‪.‬‬ ‫َﻗﺎ َل اﻟ ﱠﺸﺎﻓِ ِﻌ ﱡﻲ َر ِ َﴈ ا ُﷲ َﻋ ْﻨ ُﻪ ‪َ :‬ﻓ َﻠ ْﻢ)‪َ (7‬أ ْﻋ َﻠ ْﻢ ُ َﳐﺎﻟِ ًﻔﺎ ِﻣ ْﻦ َأ ْﻫـ ِﻞ ا ْﻟ ِﻌ ْﻠـ ِﻢ ِﰲ َأ ﱠن اﳌُ َﻄ ﱠﻠ َﻘـ َﺔ ا ﱠﻟﺘِـﻲ َﻳ ْﻤﻠِـ ُﻚ َز ْو ُﺟ َﻬـﺎ‬ ‫َر ْﺟ َﻌ َﺘ َﻬﺎ ِﰲ َﻣ َﻌﺎ ِﲏ ا ْﻷَ ْز َوا ِج‪ِ ،‬ﰲ َأ ﱠن َﻋ َﻠ ْﻴ ِﻪ َﻧ َﻔ َﻘ َﺘ َﻬﺎ َو ُﺳ ْﻜ َﻨﺎ َﻫﺎ‪َ ،‬وإ ﱠن َﻃ َﻼ َﻗ ُﻪ َوإِﻳ َﻼ َء ُه َوﻇِ َﻬﺎ َر ُه َوﻟِ َﻌﺎ َﻧ ُﻪ َﻳ َﻘ ُﻊ َﻋ َﻠ ْﻴ َﻬـﺎ‪َ ،‬و َأ ﱠﻧـ ُﻪ‬ ‫َﻳ ِﺮ ُﺛ َﻬﺎ َو َﺗ ِﺮ ُﺛ ُﻪ‪َ ،‬ﻛﺎ َﻧ ْﺖ ا ْﻵ َﻳ ُﺔ َﻋ َﲆ َﻏ ْ ِﲑ َﻫﺎ ِﻣ ْﻦ اﳌُْ َﻄ ﱠﻠ َﻘﺎ ِت‪َ ،‬و َﱂْ َﻳ ُﻜ ْﻦ ِﻣ ْﻦ ا ُﳌ َﻄ ﱠﻠ َﻘﺎ ِت َوا ِﺣﺪ ٌة ُ َﲣﺎﻟِ ُﻔ َﻬﺎ إ ﱠﻻ ُﻣ َﻄ ﱠﻠ َﻘـ ٌﺔ ﻻَ َﻳ ْﻤﻠِـ ُﻚ‬ ‫اﻟ ﱠﺰ ْو ُج َر ْﺟ َﻌ َﺘ َﻬﺎ)‪.(8‬‬ ‫ﻓﻈﻬـ َﺮ ﻣـﻦ ﻛـﻼ ِم اﻟ ﱠﺸـﺎﻓِ ِﻌ ﱢﻲ َر ِ َﴈ ا ُﷲ َﻋﻨْـ ُﻪ أن ﻗﻮ َﻟـ ُﻪ ‪ /. -, :‬ﺧـﺎص ﺑـﺎﻟﺒﻮاﺋﻦ؛ ﻷ ﱠن‬ ‫ﻣﻔﻬﻮﻣﻪ إﺳﻘﺎط اﻟﻨﻔﻘﺔ ﻟﻠﺒﻮاﺋﻦ َﻏ ْﲑ ذوات اﻷ َﲪﺎل‪ ،‬ﻓﺪ ﱠل ﺧﺼﻮ ُص ﻣﻔﻬﻮﻣﻪ َﻋ َﲆ ﺧﺼﻮ ِص ﻣﻨﻄﻮﻗﻪ‪ ،‬وﻟﻮ َﻗـﺎ َل‪:‬‬ ‫ا ْﲪِﻞ ‪َ / .(9) -,‬ﻋ َﲆ اﻟﻌﻤﻮ ِم َﻓ َﺄ ْو ِﺟ ْﺐ ﳍﺎ اﻟﻨﻔﻘـﺔ رﺟﻌﻴـﺔ ﻛﺎﻧـﺖ َأ ْو ﺑﺎﺋ ًﻨـﺎ‪ ،‬واﺟﻌـﻞ اﳌﻔﻬـﻮ َم ِﰲ‬ ‫)‪ (1‬ﺑﻌﺪ ﻛﻠﻤﺔ \"ﺗﺮﲨﺔ\" ﺑﻴﺎض ِﰲ )ب(‪.‬‬ ‫)‪ِ (2‬ﰲ )ب( \"اﻟﻨﺼﻒ\"‪.‬‬ ‫)‪ (3‬ﻋﺒﺎرة \"ﺻﻨﻒ دل اﻟﻜِ َﺘﺎب َﻋ َﲆ أن اﻟﻨﻔﻘﺔ َﻋ َﲆ َﻏ ْﲑ ذوات اﻷ َﲪﺎل ﻣﻨﻬﻦ ﻷﻧﻪ\" ﺳﺎﻗﻄﺔ ﻣﻦ )ب(‪.‬‬ ‫)‪ِ (4‬ﰲ )ب( \"إذ\"‪.‬‬ ‫)‪ِ (5‬ﰲ )ب( \"ﺑﻤﻄﻠﻘﺔ\"‪.‬‬ ‫)‪ِ (6‬ﰲ )ب( \"ﻓﻤﻦ\"‪.‬‬ ‫)‪ (7‬ﻛﺘﺒﺖ ِﰲ )أ( \"ﻓﻠ ﱠﲈ\" ُﺛ ﱠﻢ ﻋﺪﻟﺖ إِ َﱃ \"ﻓﻠﻢ\"‪ ،‬وأﺑﻘﻴﺖ أﻟﻒ \"ﻓﻠ ﱠﲈ\" ﻟﺘﻜﻮن ﻟﻜﻠﻤﺔ \"أﻋﻠﻢ\"‪ ،‬وﻫﻲ ِﰲ \"اﻷم\" \"ﻓﻠ ﱠﲈ ﱂ\"‪.‬‬ ‫)‪ (8‬اﻷم‪.(603/6) ،‬‬ ‫)‪ (9‬ﻛﺘﺐ ﺣﺮف اﻟﺘﺎء ﻟﻜﻠﻤﺔ \"أوﻻت\" َﻋ َﲆ ﻳﺴﺎر ا َﳊﺎ ِﺷ َﻴ ِﺔ‪ ،‬و َذﻟِ َﻚ ﻣﺮاﻋﺎة ﻟﻠﺘﻨﺴﻴﻖ‪.‬‬ ‫‪191‬‬

‫اﻟﺒﺎﺋﻦ)‪(1‬ﻟﻘﻴﺎم اﻹ َﲨﺎع َﻋ َﲆ إﳚﺎ ِب اﻟﻨﻔﻘ ِﺔ ﻟﻠﺮﺟﻌﻴﺔ ﱂ ﻳﻜﻦ ﻣﺒﻌ ًﺪا َﻟﻜِﻦ ﻳﻠﺰﻣـﻪ أن اﻟﻨﻔﻘـ َﺔ ِﰲ اﻟﺮﺟﻌـ ِﺔ)‪ (2‬ﺗﻜـﻮن ﳍـﺎ‬ ‫ﺑﺴﺒ ِﺐ ا َﳊ ْﻤ ِﻞ‪َ ،‬أ ْو ﺗﻜﻮن ﻟﻠ َﺤ ْﻤ ِﻞ)‪ ،(3‬وﻟﻴﺲ اﻷﻣﺮ ﻛ َﺬﻟِ َﻚ ﺑﻼ ﺧـﻼف؛ ﻷَ ﱠﳖـﺎ ِﰲ ﺣﻜـ ِﻢ اﻟﺰوﺟـﺎت‪ ،‬ﻻ ُﻳ َﻘـﺎ ُل إن‬ ‫اﳌﻔﻬﻮم دﻻﻟﺘﻪ اﻟﺘﺰاﻣﻴﺔ‪ ،‬وﻫﻲ ﺿﻌﻴﻔﺔ‪ ،‬ﻓﻜﻴﻒ ﳜﺺ ﻣﻨﻄﻮﻗﻪ؟ ﻷَ ﱠﻧﺎ ﻧﻘﻮل ﺗﻌﻠﻴﻖ اﳊﻜﻢ َﻋـ َﲆ اﻟﻮﺻـﻒ ﻓﺄﻳﺪﺗـﻪ)‪(4‬‬ ‫َذﻟِ َﻚ‪ ،‬واﷲ أﻋﻠﻢ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ ﻗﻮﻟﻪ ‪َ :‬ذ َﻛ َﺮ اﻷُ ُﺻﻮﻟﻴﻮن ﻣﺴﺄﻟ َﺔ رﺟﻮ ِع اﻟ ﱠﻀ ِﻤﲑ إِ َﱃ ﺑﻌ ِﺾ أﻓﺮا ِد اﻟﻌﻤﻮم‪َ ،‬و َﺑ ِﻘ َﻴ ْﺖ ﻣﺴﺄﻟ ٌﺔ أﺧـﺮى‪:‬‬ ‫وﻫﻲ إذا َﻓ ﱠﺮ ْﻋﻨَﺎ َﻋ َﲆ أ ﱠن رﺟﻮ َع اﻟ ﱠﻀ ِﻤ ِﲑ إِ َﱃ ﺑﻌ ِﺾ اﻟﻌﺎ ﱢم ﻻ ﳜﺼﺼﻪ‪ ،‬ﻓﺈذا ﺟـﺎ َء ﺑﻌـﺪ اﻟ ﱠﻀـ ِﻤ ِﲑ اﳋـﺎ ﱢص ﺿـﻤ ٌﲑ آﺧـﺮ‬ ‫ﻳﻜﻦ)‪ (5‬ﻓِﻴﻪ اﻟﻌﻤﻮم‪َ ،‬ﻛـﺎ َن َﻋـ َﲆ ﻋﻤﻮﻣـﻪ)‪ ،(6‬ﻧﺤـﻮ ﻗﻮﻟِـ ِﻪ َﺗ َﻌـﺎ َﱃ ‪) ! :‬اﻟﻄـﻼق ‪(7) ،(6 :‬ﺑﻌـﺪ ﻗﻮ ِﻟـ ِﻪ َﺗ َﻌـﺎ َﱃ ‪:‬‬ ‫‪) S‬اﻟﻄﻼق ‪ ،(2 :‬وﻗﺪ ﱠﴏ َح اﻟ ﱠﺸﺎﻓِ ِﻌ ﱡﻲ ﺑ َﺬﻟِ َﻚ ِﰲ \"اﻷُ ﱢم\" ِﰲ ُﺳﻮ َر ِة اﻟﻄﱠﻼ ِق‪ ،‬ﻓﺠﻌـ َﻞ َﻗ ْﻮ َﻟـ ُﻪ َﺗ َﻌـﺎ َﱃ ‪# :‬‬ ‫‪) %$‬اﻟﻄﻼق ‪ (1 :‬ﻋﺎﻣﺎ)‪ ،(8‬وﺟﻌـ َﻞ ﻗﻮﻟَـﻪ ‪ VU T S :‬ﳐﺘﺼـﺎ ﺑﺎﻟﺮﺟﻌﻴـﺎت)‪ ،(9‬إذ‬ ‫ِﻋ ْﻨﺪه ﻋﻮد اﻟ ﱠﻀ ِﻤﲑ ﻟﺒﻌﺾ اﻟﻌﺎ ﱢم ﻻ ﳜﺼﺼﻪ‪ ،‬وﺟﻌ َﻞ ﻗﻮ َﻟﻪ ‪ ! :‬ﻋﺎﻣﺎ ِﰲ اﳌﻄﻠﻘﺎ ِت)‪ ،(10‬و َﻫ َﺬا ﺿﻤ ٌﲑ ﻳﻮاﻓـﻖ‬ ‫اﻟﻌﻤﻮ َم اﻟ ﱠﺴﺎﺑِ َﻖ‪ ،‬ﻓﻌﻤﻞ ﺑﻌﻤﻮ ِﻣﻪ‪ ،‬وﱂ ﻳﻨﻈـ ْﺮ ﺗﻮﺳـ َﻂ ﺿـﻤ ِﲑ اﳋﺼـﻮص‪ ،‬وﺟﻌـ َﻞ ﻗﻮﻟَـ ُﻪ ‪ِ /. -, :‬ﰲ‬ ‫اﳌﻄﻠﻘ ِﺔ اﻟﺘﻲ ﻻ ﻳﻤﻠ ُﻚ زو ُﺟﻬﺎ رﺟﻌ َﺘﻬﺎ‪ ،‬وﻗﺪ ُﺳ ْﻘ َﻨﺎ ﻟﻔﻈﻪ)‪ِ (11‬ﰲ ا َﳌ ْﺴﺄَﻟَ ِﺔ اﻟﺘﻲ)‪ (12‬ﻗﺒﻞ ﻫﺬه‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ ﻗﻮﻟﻪ ‪ :‬إن اﳌﺒﺤﻮ َث َﻋﻨﻪ ِﰲ اﻷُ ُﺻﻮل ِﰲ اﳌﻄﻠﻖ واﳌُ َﻘ ﱠﻴﺪ ُﻫ َﻮ اﻟﻨﻜﺮة اﻟﺘﻲ دﻟﺖ َﻋ َﲆ َوا ِﺣ ٍﺪ َﻏـ ْﲑ‬ ‫ﻣﻌﲔ )‪(13‬ﻻ اﻟﺪال َﻋ َﲆ ا َﳌﺎﻫﻴﺔ ‪/34‬أ ﻣﻦ ﺣﻴﺚ ﻫﻲ ﻫﻲ‪ ،‬و ُﻫ َﻮ اﳌﻌﺮف ﺑـﺎﻟﻼم اﳌﻌﺮﻓـﺔ ﻟﻠ َﲈﻫﻴـﺔ وﻓﺎ ًﻗـﺎ ﻟﻠﺸـﲑازي‬ ‫ﺷﺎرح اﺑﻦ ا َﳊﺎ ِﺟﺐ)‪.(14‬‬ ‫)‪ (1‬ﻛﺘﺒﺖ ﺑﺎﻗﻲ ﻛﻠﻤﺔ \"ﺑﺎﺋﻦ\" \"ﺋﻦ\" َﻋ َﲆ ﻳﺴﺎر ا َﳊﺎ ِﺷ َﻴ ِﺔ‪ ،‬و َذ ِﻟ َﻚ ﻣﺮاﻋﺎة ﻟﻠﺘﻨﺴﻴﻖ‪.‬‬ ‫)‪ (2‬ﻛﺘﺒﺖ ِﰲ )أ( \"اﻟﺮﺟﻌﻤﺔ\" ﺧﻄﺄ‪ ،‬وﻗﺪ أﺛﺒﺘﻬﺎ ﻣﻦ )ب(‪.‬‬ ‫)‪ (3‬ﻋﺒﺎرة \"أو ﺗﻜﻮن ﻟﻠﺤﻤﻞ\" ﺳﺎﻗﻄﺔ ﻣﻦ )ب(‪.‬‬ ‫)‪ِ (4‬ﰲ )ب( \"ﻓﺄﻳﺪه\"‪ُ ،‬ﺛ ﱠﻢ ﻛﺘﺐ َﻋ َﲆ ﻳﻤﲔ اﻟﺼﻔﺤﺔ ِﰲ ا َﳊﺎ ِﺷ َﻴ ِﺔ \"ﺻﻮاب ﻓﺄﻳﺪﺗﻪ ﺻﺢ\"‪.‬‬ ‫)‪ِ (5‬ﰲ )ب( \"ﳑﻜﻦ\"‪.‬‬ ‫)‪ (6‬ﻛﺘﺒﺖ ِﰲ )أ( أو ًﻻ \"ﻋﻤﻮم\" ُﺛ ﱠﻢ أﳊﻖ ﲠﺎ ﻫﺎء اﻟ ﱠﻀ ِﻤﲑ‪.‬‬ ‫)‪ِ (7‬ﰲ )ب( ِز َﻳﺎ َدة \"ﻣﻦ\"‪.‬‬ ‫)‪ (8‬اﻷُ ﱡم‪.(595/6) ،‬‬ ‫)‪ (9‬اﳌﺼﺪر اﻟﺴﺎﺑﻖ‪.(304/6) ،‬‬ ‫)‪ (10‬اﳌﺼﺪر اﻟﺴﺎﺑﻖ‪.(595/6) ،‬‬ ‫)‪ (11‬ﻛﺘﺒﺖ ِﰲ )أ( \"ﻟﻈﻔﻪ\" ﺧﻄﺄ‪ ،‬وﻗﺪ أﺛﺒﺘﻬﺎ ﻣﻦ )ب( وإن ﻛﺎﻧﺖ ﻛﺘﺒﺖ ِﰲ )ب( \"ﻟﻔﻆ\" دون ﻫﺎء اﻟ ﱠﻀ ِﻤﲑ‪.‬‬ ‫)‪ (12‬ﻛﺘﺐ ﺑﻌﺪﻫﺎ ﻛﻠﻤﺔ ُﺛ ﱠﻢ ﴐب ﻋﻠﻴﻬﺎ‪ ،‬ﺑﺤﻴﺚ ﱂ ﻳﻈﻬﺮ ِﻣﻨْ َﻬﺎ ﳾء‪.‬‬ ‫)‪ِ (13‬ﰲ )ب( \"إﻻ\"‪.‬‬ ‫)‪ (14‬ﳏﻘ ٌﻖ ﰲ ﻋﺪة رﺳﺎﺋﻞ َﻣﺎﺟﺴﺘﲑ ﰲ ﻛﻠﻴﺔ اﻟﴩﻳﻌﺔ اﻹﺳﻼﻣﻴﺔ‪ ،‬ﺑﺎﳌﺪﻳﻨﺔ اﳌﻨﻮرة‪.‬‬ ‫‪192‬‬

‫َو ِﻣ ْﻦ َذﻟِ َﻚ اﻋﱰاﺿﻪ َﻋ َﲆ اﺑ ِﻦ ا َﳊﺎ ِﺟ ِﺐ ِﰲ ذﻛ ِﺮه ِﰲ ا ُﳌ ْﻄ َﻠ ِﻖ واﳌُ َﻘ ﱠﻴ ِﺪ َﻣﺎ َﻧ ﱡﺼ ُﻪ ‪\" :‬ﻓﺈن ﻛﺎﻧﺎ ﻧﻔﻴﲔ)‪ (1‬ﻋﻤﻞ ﲠ َﲈ‬ ‫ﻣﺜﻞ‪َ \" :‬ﻻ ُﺗ ْﻌﺘِ ْﻖ)‪ُ (2‬ﻣ َﻜﺎﺗِ ًﺒﺎ\"‪َ \" ،‬ﻻ ُﺗ ْﻌﺘِ ْﻖ ُﻣ َﻜﺎﺗِ ًﺒﺎ َﻛﺎﻓِ ًﺮا\"\")‪.(3‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨ َﻨﺎ ‪ :‬ذﻛﺮه اﳌُ َﺼ ﱢﻨ ُﻒ ﺗﺒ ًﻌﺎ ﻟﻶﻣﺪي ِﰲ َﻏ ْ ِﲑ ﳏﻞ اﻟﺘﻘﺴﻴ ِﻢ)‪ ،(4‬ﻓﺈن اﻟﻜﻼ َم َﻋ َﲆ اﳌﻄﻠ ِﻖ واﳌﻘﻴ ِﺪ‪ ،‬و َﻣـﺎ‬ ‫ُذﻛِ َﺮ ﻧﻜﺮة ِﰲ ﺳﻴﺎق اﻟﻨﻔﻲ‪ ،‬ﻛﺎﻟﻨﻜﺮة ِﰲ ﺳﻴﺎ ِق اﻟﻨﻔﻲ ﺗﻌﻢ‪ ،‬وﻟﻴﺲ اﻟﻜﻼ ُم ِﰲ ﻋﻤﻮ ِم اﻟﺸﻤﻮل‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ ﻗﻮﻟﻪ ‪ :‬إ ﱠن َﻣﺎ اﺧﺘﺎره اﺑ ُﻦ ا َﳊﺎ ِﺟ ِﺐ ﺗﺒ ًﻌﺎ ﻟﻶﻣﺪي ﻣﻦ اﻟﺒﻴﺎ ِن ﳚﺐ أن َﻳ ُﻜﻮ َن أﻗـﻮى ِﰲ اﻟﺪﻻﻟـ ِﺔ‬ ‫ﻣﻦ اﳌُ َﺒ ﱠﲔ)‪ ،(5‬ﻗﻮ ٌل ﱂ َﻳ ِ ْﴫ إﻟﻴﻪ أﺣ ٌﺪ ِﻣ َﻦ اﻟ ُﻌ َﻠ َﲈ ِء‪ ،‬وإﻧ َﲈ اﻵﻣﺪ ّي اﺧﺘﺎره‪ ،‬وو َﳘﺎ ِﰲ َذﻟِ َﻚ‪.‬‬ ‫وﻗﺪ ذﻛﺮا ِﰲ ﻣﺴﺎﺋ ِﻞ اﻟﺘﺨﺼﻴ ِﺺ ﺟـﻮا َز ﲣﺼـﻴﺺ اﻟﻜِ َﺘـﺎ ِب ﺑﺎﻟﻜِ َﺘـﺎب)‪ ،(6‬وﻛـ َﺬﻟِ َﻚ ﲣﺼـﻴﺺ اﻟ ﱡﺴـ ﱠﻨﺔ‬ ‫ﺑﺎﻟ ﱡﺴﻨﱠﺔ)‪ ،(7‬و َﺣ َﻜ َﻴﺎ)‪َ (8‬ﻋﻦ اﻷﺋﻤ ِﺔ اﻷرﺑﻌ ِﺔ ﺟﻮاز ﲣﺼﻴﺺ اﻟﻘﺮءان ﺑﺨ ِﱪ اﻟ َﻮا ِﺣﺪ)‪َ ،(9‬و َذ َﻛ َﺮا أ ﱠن اﻟﺘﻘﻴﻴ َﺪ ﻳﺄﰐ ﻓِﻴﻪ َﻣـﺎ ِﰲ‬ ‫ِﰲ اﻟﺘﺨﺼﻴﺺ)‪ ،(10‬ﻓﻈﻬ َﺮ)‪ (11‬ﺑ َﺬﻟِ َﻚ أن ا ﱠﻟ ِﺬي ذﻛﺮاه ﻫﻨﺎ ﺧﻄﺄ‪ ،‬ﻻ ﺗﻮﻗﻒ ِﰲ َذﻟِ َﻚ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ اﻋﱰا ُﺿﻪ َﻋ َﲆ اﻷﺻﻔﻬﺎ ّﲏ ﺷﺎر ِح اﺑ ِﻦ ا َﳊﺎ ِﺟ ِﺐ ِﰲ ﲤﺜﻴ ِﻠﻪ ﳌَﺎ ﺟﺎء ِﰲ اﻟﺒﻴﺎن ﺑﺎﻟﺘﺪرﻳﺞ ﺑِ َﻘ ْﻮﻟِـ ِﻪ َﺗ َﻌـﺎ َﱃ‪:‬‬ ‫‪) }(12) |‬اﻟﺘﻮﺑﺔ ‪ ،(5 :‬ﻓﺒ َﲔ اﻟ ﱠﺮ ُﺳﻮ ُل َﻋ َﻠﻴْ ِﻪ اﻟ ﱠﺴ َﻼم إﺧﺮا َج اﻟ ﱢﺬ ﱢﻣ ّﻲ ُﺛ ﱠﻢ اﻟ َﻌﺒْﺪ ُﺛ ﱠﻢ اﳌﺮأة َﻋ َﲆ اﻟﺘﺪرﻳﺞ)‪.(13‬‬ ‫)‪ِ (1‬ﰲ )ب( \"ﻧﻠﻔﺘﲔ\" ﺧﻄﺄ‪.‬‬ ‫)‪ (2‬ﻋﺒﺎرة \"واﳌُ َﻘ ﱠﻴﺪ َﻣﺎ ﻧﺼﻪ ﻓﺈن ﻛﺎﻧﺎ ﻧﻔﻴﲔ ﻋﻤﻞ ﲠ َﲈ ﻣﺜﻞ ﻻ ﺗﻌﺘﻖ\" أﳊﻘﺖ َﻋ َﲆ ﻳﻤﲔ اﻟﺼﻔﺤﺔ ِﰲ ا َﳊﺎ ِﺷ َﻴ ِﺔ ِﰲ )أ(‪.‬‬ ‫)‪ْ ُ (3‬ﳐ َﺘ َ ُﴫ ﻣﻨﺘﻬﻰ اﻷﻣﻞ واﻟﺴﺆل ِﰲ ِﻋ ْﻠﻤﻲ ا ُﻷ ُﺻﻮل واﳉﺪل‪.(862/2) ،‬‬ ‫)‪ (4‬ا ْ ِﻹ ْﺣ َﻜﺎ ُم ِﰲ ُأ ُﺻﻮل اﻷﺣﻜﺎم‪ ،‬ﻟﻶﻣﺪي‪.(7/3) ،‬‬ ‫)‪ (5‬ﻗﻮل اﻵﻣﺪي ِﰲ َذﻟِ َﻚ ‪\" :‬إن َﻛﺎ َن اﻟﺒﻴﺎن ﻋﺎﻣﺎ َأ ْو ﻣﻄﻠ ًﻘﺎ ﻓﻼ ﺑﺪ وأن َﻳ ُﻜﻮن اﳌﺨﺼﺺ واﳌُ َﻘ ﱠﻴﺪ ِﰲ دﻻﻟﺘﻪ أﻗـﻮى ﻣـﻦ دﻻﻟـﺔ اﻟﻌـﺎم َﻋـ َﲆ‬ ‫ُﺻﻮ َرة اﻟﺘﺨﺼﻴﺺ‪ ،‬ودﻻﻟﺔ اﳌﻄﻠﻖ َﻋ َﲆ ُﺻﻮ َر ِة اﻟ ﱠﺘ ْﻘ ِﻴﻴﺪ\"‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ا ْﻹ ْﺣ َﻜﺎ َم ِﰲ ُأ ُﺻﻮل اﻷﺣﻜﺎم‪.(29/3) ،‬‬ ‫وا ْﻧ ُﻈ ْﺮ ﻗﻮل اﺑﻦ ا َﳊﺎ ِﺟﺐ ِﰲ ‪ْ ُ :‬ﳐ َﺘ َﴫ ﻣﻨﺘﻬﻰ اﻷﻣﻞ واﻟﺴﺆل ِﰲ ِﻋ ْﻠﻤﻲ اﻷُ ُﺻﻮل واﳉﺪل‪.(888/2) ،‬‬ ‫)‪ (6‬ا ْﻧ ُﻈ ْﺮ ﻗﻮ َل اﻵﻣﺪي ِﰲ ‪ :‬ا ْ ِﻹ ْﺣ َﻜﺎ ِم ِﰲ ُأ ُﺻﻮل اﻷﺣﻜﺎم‪ ،(520 /2) ،‬وﻗﻮ َل اﺑﻦ ا َﳊﺎ ِﺟﺐ ِﰲ ‪ْ ُ :‬ﳐ َﺘ َ ِﴫ ﻣﻨﺘﻬﻰ اﻷﻣﻞ واﻟﺴﺆل ِﰲ ِﻋ ْﻠﻤﻲ‬ ‫ِﻋ ْﻠﻤﻲ اﻷُ ُﺻﻮل واﳉﺪ‪.(827/2) ،‬‬ ‫)‪ (7‬ا ْﻧ ُﻈ ْﺮ ﻗﻮل اﻵﻣﺪي ِﰲ ‪ :‬ا ْ ِﻹ ْﺣ َﻜﺎ ِم ِﰲ ُأ ُﺻﻮل اﻷﺣﻜﺎم‪ ،(523/2) ،‬وﻗﻮل اﺑﻦ ا َﳊﺎ ِﺟﺐ ِﰲ ‪ْ ُ :‬ﳐ َﺘ َ ِﴫ ﻣﻨﺘﻬﻰ اﻷﻣﻞ واﻟﺴﺆل ِﰲ ِﻋ ْﻠﻤﻲ‬ ‫ِﻋ ْﻠﻤﻲ اﻷُ ُﺻﻮل واﳉﺪ‪.(830/2) ،‬‬ ‫)‪ِ (8‬ﰲ )ب( \"ﺣﻜﻴﻨﺎ\" ﺧﻄﺄ‪.‬‬ ‫)‪ (9‬ا ْﻧ ُﻈ ْﺮ ﻗﻮل اﻵﻣﺪي ِﰲ ‪ :‬ا ْ ِﻹ ْﺣ َﻜﺎ ِم ِﰲ ُأ ُﺻﻮل اﻷﺣﻜﺎم‪ ،(525 /2) ،‬وﻗﻮل اﺑﻦ ا َﳊﺎ ِﺟﺐ ِﰲ ‪ْ ُ :‬ﳐ َﺘ َ ِﴫ ﻣﻨﺘﻬﻰ اﻷﻣﻞ واﻟﺴﺆل ِﰲ ِﻋ ْﻠﻤﻲ‬ ‫ِﻋ ْﻠﻤﻲ ا ُﻷ ُﺻﻮل واﳉﺪ‪.(834/2) ،‬‬ ‫)‪ (10‬ا ْﻧ ُﻈ ْﺮ ﻗﻮل اﻵﻣﺪي ِﰲ ‪ :‬ا ْ ِﻹ ْﺣ َﻜﺎ ِم ِﰲ ُأ ُﺻﻮل اﻷﺣﻜﺎم‪ ،(6/3) ،‬وﻗﻮل اﺑﻦ ا َﳊﺎ ِﺟﺐ ِﰲ ‪ْ ُ :‬ﳐ َﺘ َ ِﴫ ﻣﻨﺘﻬﻰ اﻷﻣﻞ واﻟﺴـﺆل ِﰲ ِﻋ ْﻠﻤـﻲ‬ ‫ا ُﻷ ُﺻﻮل واﳉﺪ‪.(860/2) ،‬‬ ‫)‪ِ (11‬ﰲ )ب( \"وﻇﻬﺮ\"‪.‬‬ ‫)‪ (12‬ﻛﺘﺒﺖ ِﰲ اﻟﻨﺴﺨﺘﲔ ‪\" :‬اﻗﺘﻠﻮا اﳌﴩﻛﲔ\"‪ ،‬ﺑﺪون ﺣﺮف اﻟﻔﺎء‪.‬‬ ‫)‪ (13‬ﺑﻴﺎ ُن اﳌﺨﺘﴫ‪ ،(615 ،614/2) ،‬ﻃﺒﻌﺔ دار اﻟﺴﻼم‪.‬‬ ‫‪193‬‬

‫َﻗﺎ َل َﺷ ْﻴ ُﺨ َﻨﺎ ‪ :‬اﻟ ﱢﺬ ﱢﻣ ّﻲ َﺧ َﺮ َج ﺑﺎﻟﺒﻴﺎ ِن ِﰲ اﻟﻘﺮءا ِن ﻻ ِﰲ اﻟ ﱡﺴ ﱠﻨﺔ‪ ،‬و َذﻟِ َﻚ ِﰲ َﻗ ْﻮﻟِ ِﻪ َﺗ َﻌﺎ َﱃ ‪edc :‬‬ ‫‪) ihgf‬اﻟﺘﻮﺑﺔ ‪ ،(29 :‬و َﻫ َﺬا ﳑﱠﺎ َﺧ ﱠﺺ ﻓِﻴﻪ اﻟﻜِ َﺘﺎ ُب اﻟ ﱡﺴـ ﱠﻨ َﺔ‪ِ ،‬ﰲ َﻗ ْﻮﻟِـ ِﻪ َﺻـ ﱠﲆ اﷲُ َﻋ َﻠ ْﻴـ ِﻪ َو َﺳـ ﱠﻠ َﻢ ‪:‬‬ ‫\" ُأ ِﻣ ْﺮ ُت َأ ْن ُأ َﻗﺎﺗِ َﻞ اﻟ ﱠﻨﺎ َس َﺣ ﱠﺘﻰ َﻳ ُﻘﻮ ُﻟﻮا ﻻ إِ َﻟ َﻪ إِﻻ اﷲ‪\"..‬ا َْﳊ ِﺪﻳﺚ)‪.(1‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﺗ َﻌ ﱠﻘ َﺐ ﺑِ ِﻪ َﻋ َﲆ َﻣ ْﻦ َﻧ َﻘ َﻞ َﻋﻦ اﻟ َﻘﺎ ِﴈ أﰊ ﺑﻜﺮ اﻟﺒﺎﻗﻼﲏ ﺗﻔﺮﻳ ًﻌﺎ َﻋ َﲆ اﻣﺘﻨﺎع اﻟﻌﻤﻞ ﺑـﺎﻟﻌﻤﻮم‬ ‫ﻗﺒﻞ اﻟﺒﺤﺚ َﻋﻦ اﳌُ َﺨ ﱢﺼ ِﺺ َأ ﱠﻧ ُﻪ ﻻﺑﺪ ﻣﻦ اﻟﻘﻄﻊ ﺑﺎﻧﺘﻔﺎﺋﻪ)‪ ،(2‬ﻓﺈ ﱠن اﻟ َﻘﺎ ِﴈ ﻧﻘﻞ َﻋﻦ اﺑﻦ ُ َﴎ ْﻳﺞ َأ ﱠﻧ ُﻪ ﳚﻮز ﺳ َﲈع اﻟ ﱠﻠ ْﻔﻆ‬ ‫اﻟ ﱠﻠ ْﻔﻆ اﻟﻌﺎم‪ ،‬وإن َﻛﺎ َن َ ْﳐ ُﺼﻮ ًﺻﺎ ﺑﺒﻌ ِﺾ أدﻟ ِﺔ اﻟ ﱠﺴ ْﻤﻊ‪ ،‬وإن ﱂ ﻳﺴﻤﻊ ﳐﺼﺼﻪ وﱂ ﻳﺘﻘﺪم ِﻣﻨْ ُﻪ ﻧﻈﺮ ﻓِـﻴ َﲈ ﳜﺼـﻪ ﻣـﻦ‬ ‫ﺟﻬﺔ اﻟ ِﻘ َﻴﺎس‪ ،‬وأن ﻋﻠﻴﻪ إذا ﺳﻤﻊ َذﻟِ َﻚ اﻟﺘﺼﻔﺢ واﻟﺒﺤﺚ َﻋﻦ أدﻟﺔ اﻟﺘﺨﺼـﻴﺺ‪ ،‬وﳚـﻮز أن َﻳ ُﻜـﻮ َن ﻗـﺪ وردت‬ ‫ﻣﻌﻪ )‪(3‬أو ﺑﻌﺪه ﻓﺈن وﺟﺪ َﻣﺎ ﳚﻮز ﻣﻦ َذﻟِ َﻚ ﺧﺼﻪ‪ ،‬وإن ﻓﻘ َﺪه ﻗﴤ ﺑﻌﻤﻮم اﻟﻠﻔﻆ‪َ ،‬ﻗﺎ َل ‪ :‬و َﻫ َﺬا ُﻫ َﻮ ا ﱠﻟ ِﺬي ﳜﺘـﺎره‪،‬‬ ‫ُﺛ ﱠﻢ َﻗﺎ َل ‪ :‬ﻓﺈن َﻗﺎ َل ﻗﺎﺋ ٌﻞ ‪ :‬ﻛﻢ ﻣﺪة اﻻﺟﺘﻬﺎد ِﰲ اﻟﺒﺤ ِﺚ َﻋﻦ)‪ (4‬ﲡﺮده َأ ْو اﻗﱰاﻧﻪ ﺑ َﲈ ﳜﺼﻪ؟ ﻗﻴﻞ ‪َ :‬ﻟ ْﻴ َﺲ ﻟ َﺬﻟِ َﻚ ﺣـﺪ‪،‬‬ ‫وإ ﱠﻧ َﲈ ﳚ ُﺐ َﻋ َﲆ اﻟﻌﺎﱂِ أن ﻳﺒﺤ َﺚ ﺣﺘﻰ ﻳﻌﻠ َﻢ ﻗﻄ ًﻌﺎ َأ ﱠﻧ ُﻪ ﳎﺮد َأ ْو ﻣﻘﱰن َأ ْو ﻳﻐﻠﺐ َذﻟِ َﻚ َﻋـ َﲆ ﻇﻨـﻪ‪ ،‬وﻳﺒـﺬل ِﰲ َذﻟِـ َﻚ‬ ‫وﺳﻌﻪ وﺟﻬﺪه‪ ،‬ﻓﺈذا ﻓﻌﻞ َذﻟِ َﻚ وﺟﺐ ﻋﻠﻴﻪ اﻟ َﻘ َﻀﺎء ﺑﺘﺠﺮده إن ﻋﻠﻢ َذﻟِ َﻚ َأ ْو ﻇﻨﻪ‪ ،‬وﻣﺪة ‪/34‬ب اﻟﻄﻠ ِﺐ ﻟ َﺬﻟِ َﻚ‬ ‫و ُﺣ ُﺼﻮل)‪ (5‬اﻟﻈ ﱢﻦ ﺑﻪ ﳜﺘﻠ ُﻒ ﺑِ َﺤ ْﺴ ِﺐ اﺧﺘﻼ ِف ﻃِ َﺒﺎ ِع اﻟ ُﻌ َﻠ َﲈء وﻗﺮاﺋﺤﻬﻢ)‪ (6‬وذﻛﺎﺋﻬﻢ واﺳﺘﺪراﻛﻬﻢ‪ ،‬و َﺑ ﱠﻄ َﺄ ﺑﻌ ُﻀﻬﻢ‬ ‫ﺑﻌ ُﻀﻬﻢ ﻓﻄﻠﺐ ﻣﺪة ﻣﻌﻴﻨﺔ ﺑﻌﻴﺪ ﻳﺘﻌﺬر)‪ ،(7‬وإﻧ َﲈ اﻟﻮاﺟﺐ َﻣﺎ ﻗﻠﻨﺎه‪ .‬اﻧﺘﻬﻰ ﻛﻼم اﻟ َﻘﺎ ِﴈ ﻣﻠﺨ ًﺼﺎ)‪.(8‬‬ ‫)‪َ (1‬ﺻ ِﺤﻴ ُﺢ اﻟ ُﺒ َﺨﺎ ِر ّي ‪ (2) ،(10/1) :‬ﻛِ َﺘـﺎ ُب ا ِﻹﻳـ َﲈ ِن‪ (17) ،‬ﺑـﺎب ‪،° ¯ ® ¬ « ª © ¨‬‬ ‫)‪َ ،(25‬ﺻ ِﺤﻴ ُﺢ ُﻣ ْﺴ ِﻠﻢ ‪) :‬ص‪ِ (1) ،(23‬ﻛ َﺘﺎ ُب ا ِﻹﻳ َﲈ ِن‪َ (8) ،‬ﺑﺎ ُب ا ْﻷَ ْﻣ ِﺮ ﺑِ ِﻘ َﺘﺎ ِل اﻟ ﱠﻨﺎ ِس َﺣ ﱠﺘﻰ َﻳ ُﻘﻮ ُﻟﻮا ‪َ :‬ﻻ إِ َﻟ َﻪ إِ ﱠﻻ اﷲُ ُ َﳏ ﱠﻤﺪ َر ُﺳـﻮ ُل اﷲِ‪،‬‬ ‫)‪ ،(22/36‬ﻛﻼﳘﺎ ِﻣ ْﻦ َﻃ ِﺮﻳ ِﻖ َوا ِﻗ ِﺪ ْﺑ ِﻦ ُ َﳏ ﱠﻤﺪ‪ ،‬ﻋﻦ أﺑﻴﻪ‪َ ،‬ﻋ ِﻦ ا ْﺑ ِﻦ ُﻋ َﻤ َﺮ‪َ ،‬ر ِ َﴈ اﷲُ َﻋﻨْ ُﻪ‪ ،‬ﺑﻪ‪.‬‬ ‫)‪ْ ُ (2‬ﳐ َﺘ َ ُﴫ ﻣﻨﺘﻬﻰ اﻷﻣﻞ واﻟﺴﺆل ِﰲ ِﻋ ْﻠﻤﻲ ا ُﻷ ُﺻﻮل واﳉﺪل‪ ،‬ﻻ ْﺑ ِﻦ ا َﳊﺎ ِﺟﺐ‪.(905/2) ،‬‬ ‫)‪ِ (3‬ﰲ )ب( \"و\"‪.‬‬ ‫)‪ِ (4‬ﰲ )ب( \" َﻋﻦ\"‪.‬‬ ‫)‪ (5‬ﻛﻠﻤﺔ \" ُﺣ ُﺼﻮل\" ﻣﻦ )ب( وﻫﻲ ِﰲ )أ( \"ﺧﻮل\"‪.‬‬ ‫)‪ِ (6‬ﰲ )ب( \"ﻗﺪاﺋﺤﻬﻢ\"‪.‬‬ ‫)‪ِ (7‬ﰲ )ب( \"ﻣﺘﻌﺬر\"‪.‬‬ ‫)‪ (8‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟﺘﻘﺮﻳﺐ واﻹرﺷﺎد )‪(302/3‬‬ ‫َو َﻗﺎ َل اﺑ ُﻦ ُ َﴎ ْﻳﺞ ‪ :‬ﻻ ﳚﻮز اﻟﺘﻤﺴﻚ ﺑﺎﻟﻌﺎم َﻣﺎﱂ َﻳ ْﺴ َﺘ ْﻘ ِﺺ ِﰲ ﻃﻠ ِﺐ ا ُﳌ َﺨ ﱠﺼ ِﺺ‪ ،‬ﻓـﺈذا ﱂ ﻳﻮﺟـﺪ َذ ِﻟـ َﻚ اﳌﺨﺼـﺺ ﻓﺤﻴﻨﺌـﺬ ﳚـﻮز‬ ‫اﻟﺘﻤﺴﻚ ﺑﻪ ِﰲ إﺛﺒﺎت اﳊﻜﻢ‪ ،‬وﻗﺪ رد ﻋﻠﻴﻪ اﻟ ﱠﺮا ِز ّي ِﰲ ﻛﻼﻣﻪ َﻫ َﺬا‪ ،‬و َﻫ َﺬا ﳜﺎﻟﻒ َﻣﺎ ﻧﻘﻠﻪ ﻋﻨﻪ اﻟﺒﺎﻗﻼﲏ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﳌ ُﺤ ُﺼﻮ َل ِﰲ ﻋﻠﻢ ا ُﻷ ُﺻﻮل‪.(32 -29/3) ،‬‬ ‫‪194‬‬

‫َو َذ َﻛ َﺮ اﻹ َﻣﺎ ُم ِﰲ اﻟ ُ ْﱪ َﻫﺎ ِن َﻧ ْﺤ َﻮ َﻛﻼم اﻟﻘﺎﴈ‪ ،‬وﺧﺮج ِﻣ ْﻨ ُﻪ أﻧﻪ)‪ (1‬ﻻ ﻳﺘﻌﲔ اﻟﻘﻄﻊ)‪ ،(2‬ﺑ ِﺨ َﻼف َﻣﺎ ﻧﻘـﻞ َﻋـﻦ‬ ‫اﻟ َﻐ َﺰا ِ ﱢﱄ ِﰲ \"اﳌﺴﺘﺼﻔﻰ\")‪ ،(3‬واﺑ ِﻦ ا َﳊﺎ ِﺟ ِﺐ ِﰲ ﳐﺘﴫه)‪ ،(4‬اﻧﺘﻬﻰ‪.‬‬ ‫وأﻓﺎدﻧﺎ)‪ (5‬أن ِﰲ \"اﻷُ ﱢم\" َﻗﺎ َل اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻲ َر ِ َﴈ ا ُﷲ َﻋﻨْ ُﻪ ‪ :‬ﻓﻜﻞ ﻛﻼم َﻛﺎ َن ﻋﺎﻣﺎ ﻇﺎﻫ ًﺮا)‪ِ (6‬ﰲ ُﺳـﻨﱠ ِﺔ رﺳـﻮ ِل ا ِﷲ‬ ‫َﺻ ﱠﲆ اﷲُ َﻋ َﻠ ْﻴ ِﻪ َو َﺳ ﱠﻠ َﻢ ﻓ ُﻬ َﻮ َﻋ َﲆ ﻋﻤﻮﻣﻪ وﻇﻬﻮره ﺣﺘﻰ ﻳﻌﻠﻢ َﺣ ِﺪﻳﺚ ﺛﺎﺑﺖ َﻋﻦ رﺳﻮل اﷲ َﺻ ﱠﲆ ا ُﷲ َﻋ َﻠ ْﻴـ ِﻪ َو َﺳـ ﱠﻠ َﻢ‪،‬‬ ‫ﻳﺪل )‪(7‬ﻋﲆ َأ ﱠﻧ ُﻪ إﻧ َﲈ ُﻳﺮا ُد ﺑﺎﳉﻤﻠ ِﺔ)‪ (8‬اﻟﻌﺎ ﱠﻣ ِﺔ ﺑﻌ ُﺾ اﳉﻤﻠ ِﺔ دون ﺑﻌﺾ)‪.(9‬‬ ‫َو َﻗﺎ َل ِﰲ ﻣﻮﺿ ٍﻊ آﺧﺮ ‪ :‬وﻛ َﺬﻟِ َﻚ ﻳﻨﺒﻐﻲ ﳌﻦ َﺳ ِﻤ َﻊ ا َْﳊ ِﺪﻳ َﺚ أن ﻳﻘﻮ َل ﺑﻪ َﻋ َﲆ ﻋﻤﻮ ِﻣـ ِﻪ وﲨﻠﺘـﻪ ﺣﺘـﻰ ﳚـ َﺪ‬ ‫دﻻﻟ ًﺔ ُﻳ َﻔ ﱢﺮ ُق ﲠﺎ ﻓِﻴﻪ)‪.(10‬‬ ‫َو َﻗﺎ َل ِﰲ ﻣﻮﺿ ٍﻊ آﺧﺮ ‪ :‬وﻫﻜﺬا َﻏ ْﲑ َﻫ َﺬا ﻣﻦ َﺣ ِﺪﻳ ِﺚ َر ُﺳﻮ ِل اﷲِ َﺻ ﱠﲆ ا ُﷲ َﻋ َﻠ ْﻴ ِﻪ َو َﺳ ﱠﻠ َﻢ ُﻫـ َﻮ َﻋـ َﲆ اﻟﻈـﺎﻫﺮ‬ ‫ﻣﻦ اﻟﻌﺎم ﺣﺘﻰ ﻳﺄﰐ اﻟﺪﻻﻟﺔ َﻋﻨﻪ )‪(11‬ﻣﻦ ُﺳﻨﱠ ِﺔ َر ُﺳﻮ ِل اﷲِ َﺻ ﱠﲆ ا ُﷲ َﻋ َﻠ ْﻴ ِﻪ َو َﺳ ﱠﻠ َﻢ َأ ْو إ َﲨﺎع ﻋﻠ َﲈ ِء اﳌﺴﻠﻤﲔ ا ﱠﻟـ ِﺬﻳﻦ)‪ (12‬ﻻ‬ ‫ﻳﻤﻜﻦ أن ﳚﺘﻤﻌﻮا َﻋ َﲆ ِﺧ َﻼف ُﺳ ﱠﻨ ٍﺔ ﻟﻪ َﻋ َﲆ َأ ﱠﻧ ُﻪ ﺑﺎﻃﻦ دون ﻇﺎﻫﺮ‪ ،‬وﺧﺎص دون ﻋﺎم)‪.(13‬‬ ‫ِﰲ اﻟ َﻌﺎ ِم َواﳌُ ْﻄ َﻠـ ِﻖ ِﰲ ا ْﻷَ َوا ِﻣـ ِﺮ‬ ‫و َﳍ َﺬا ُﻗ ْﻠ ُﺖ ِﰲ ا َﳌ ْﻨ ُﻈﻮ َﻣ ِﺔ ‪:‬‬ ‫و َﻧ ﱡﺼ ُﻪ َﻳ ْﻌ َﻤـ ُﻞ ﺑِـﺎﻟ ﱠﻈﻮا ِﻫ ِﺮ‬ ‫)‪ِ (1‬ﰲ )ب( \"إذا\"‪.‬‬ ‫)‪ (2‬اﻟ ُ ْﱪ َﻫﺎ ُن ِﰲ ُأ ُﺻﻮل ا ْﻟ ِﻔ ْﻘﻪ‪.(148/1) ،‬‬ ‫)‪ (3‬ا ْﻧ ُﻈ ْﺮ ‪) :‬ص‪.(256‬‬ ‫)‪ْ ُ (4‬ﳐ َﺘ َ ُﴫ ﻣﻨﺘﻬﻰ اﻷﻣﻞ واﻟﺴﺆل ِﰲ ِﻋ ْﻠﻤﻲ اﻷُ ُﺻﻮل واﳉﺪل‪.(905/2) ،‬‬ ‫)‪ (5‬ﻛﺄﻧﻪ ﻧﴘ ﺣﺮف اﻟﺪال ِﰲ ﻛﻠﻤﺔ \"ﻓﺄﻓﺎدﻧﺎ\"‪ ،‬ﻓﻜﺘﺒﻪ ﺑﲔ اﻷﻟﻒ واﻟﻨﻮن إِ َﱃ أﻋﲆ‪.‬‬ ‫)‪َ (6‬ﻛﺎ َن ﻣﻜﺘﻮب ﻣ َﻜﺎ َن ﺣﺮف اﻟﺮاء ﺣﺮف ﻣﻴﻢ‪ ،‬ﻓﻜﺘﺐ ﻓﻮﻗﻬﺎ ﺣﺮف اﳌﻴﻢ‪.‬‬ ‫)‪ِ (7‬ﰲ )ب( \"ﻋﻠﻴﻪ\"‪.‬‬ ‫)‪ِ (8‬ﰲ )ب( \"اﳉﻤﻠﺔ\"‪.‬‬ ‫)‪ (9‬ا ُﻷ ﱡم‪.(417/6) ،‬‬ ‫)‪ (10‬اﻟ ﱢﺮ َﺳﺎ َﻟ ُﺔ‪) ،‬ص ‪.(295‬‬ ‫)‪ِ (11‬ﰲ )ب( \" ِﰲ\"‪.‬‬ ‫)‪ِ (12‬ﰲ )ب( \"اﻟﺬي\"‪.‬‬ ‫)‪ (13‬اﻟ ﱢﺮ َﺳﺎ َﻟ ُﺔ‪) ،‬ص‪.(322‬‬ ‫‪195‬‬

‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ ا ْﻋ َ َﱰ َضَ ﺑﻪ َﻋ َﲆ ﻣ ْﻦ َﻧ َﻘ َﻞ َﻋ ِﻦ اﻟ ﱠﺸﺎﻓِ ِﻌ ﱢﻲ َر ِ َﴈ ا ُﷲ َﻋﻨْ ُﻪ ِﰲ َﻧ ْﺴ ِﺦ اﻟ ﱡﺴﻨﱠﺔ ﺑﺎﻟﻘﺮءا ِن َﻗـ ْﻮ َﻟ ْ ِﲔ ﺑِ َﺄ ﱠﻧـﻪ‬ ‫َﻟ ْﻴ َﺲ ﻛ َﺬﻟِ َﻚ‪ ،‬ﺑﻞ ﳚﻮ ُز َﻧ ْﺴ ُﺦ اﻟ ﱡﺴﻨﱠﺔ ﺑﺎﻟﻘﺮءا ِن ﺑﻮﻓﺎ ِق اﻹ َﻣﺎ ِم اﻟ ﱠﺸﺎﻓِ ِﻌ ﱢﻲ َر ِ َﴈ ا ُﷲ َﻋ ْﻨ ُﻪ‪َ ،‬ﻟﻜِﻦ اﻋﺘـ َﱪ َأ ْن َﻳ ُﻜـﻮ َن ُﻫﻨَـﺎك‬ ‫َﺳﻨﱠ ٌﺔ ﻟﻠﻨﺒ ﱢﻲ َﺻ ﱠﲆ اﷲُ َﻋ َﻠ ْﻴ ِﻪ َو َﺳ ﱠﻠ َﻢ ُﺗ َﺒ ﱢ ُﲔ َأ ﱠن ﺳﻨ َﺘ ُﻪ اﻷُوﱃ َﻣﻨْ ُﺴﻮﺧ ٌﺔ‪َ ،‬ﻓﺈِ ﱠﻧﻪ َﻗﺎ َل ‪َ :‬ﻓﺈِ ْن ﻗﻴﻞ ﻫﻞ ﺗﻨﺴ ُﺦ اﻟ ﱡﺴـﻨﱠﺔ ﺑـﺎﻟﻘﺮءا ِن؟‬ ‫ﻗﻴﻞ ‪ :‬ﻟﻮ ُﻧ ِﺴ َﺨ ْﺖ اﻟ ﱡﺴ ﱠﻨ ُﺔ ﺑﺎﻟﻘﺮءا ِن َﻛﺎ َﻧ ْﺖ ﻟﻠﻨﺒ ﱢﻲ َﺻ ﱠﲆ اﷲُ َﻋ َﻠ ْﻴ ِﻪ َو َﺳ ﱠﻠ َﻢ ﻓِﻴﻪ َﺳﻨَ ٌﺔ ﺗﺒ ُﲔ َأ ﱠن ُﺳ ﱠﻨ َﺘﻪ اﻷُوﱃ َﻣ ْﻨ ُﺴﻮﺧ ٌﺔ ﺑﺴ ﱠﻨﺘِﻪ‬ ‫اﻷﺧﲑة‪َ ،‬ﻗﺎ َل ‪ :‬وﻟﻮ ﺟﺎ َز أن ُﻳ َﻘﺎ َل ‪ :‬ﻗﺪ َﺳ ﱠﻦ رﺳﻮ ُل اﷲِ َﺻ ﱠﲆ ا ُﷲ َﻋ َﻠ ْﻴ ِﻪ َو َﺳ ﱠﻠ َﻢ ُﺛ ﱠﻢ َﻧ َﺴ َﺦ ﺳـﻨﱠ َﺘﻪ اﻟ ُﻘـ ْﺮءا ُن‪ ،‬وﻻ ُﻳـ ْﺆ َﺛ ُﺮ‬ ‫َﻋ ْﻦ رﺳﻮ ِل اﷲِ َﺻ ﱠﲆ اﷲُ َﻋ َﻠ ْﻴ ِﻪ َو َﺳ ﱠﻠ َﻢ اﻟ ﱡﺴ ﱠﻨ ُﺔ اﻟ ﱠﻨﺎ ِﺳﺨ ُﺔ َﳉﺎ َز)‪ (1‬أن ُﻳ َﻘﺎ َل ‪ :‬ﻗﺪ ُﳛ َﺘ َﻤﻞ َأ ْن َﻳ ُﻜﻮ َن اﻟ ﱠﺮﺟ ُﻢ ﻣﻨﺴﻮ ًﺧﺎ ﺑﻘﻮ ِل‬ ‫اﷲِ َﺗ َﻌـﺎ َﱃ ‪) 32 10 / .-,+ :‬اﻟﻨﱡـﻮر ‪ ،(2 :‬و ِﰲ اﳌﺴـ ِﺢ َﻋـ َﲆ ا ُﳋ ﱠﻔـﲔ ﻧﺴـﺨﺖ آﻳـ ُﺔ‬ ‫اﻟ ُﻮﺿﻮ ِء اﳌَ ْﺴ َﺢ)‪(2‬اﻧﺘﻬﻰ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ ﺗﻌﺮﻳ ُﻔﻪ اﻟ ِﻘﻴَﺎس ﺑ ُﻤﻘﺘﴣ َﻣﺎ َﻇ َﻬ َﺮ)‪ (3‬ﻣﻦ َﻧ ﱢﺺ اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻲ‪ ،‬و َذﻟِ َﻚ َأ ﱠﻧـ ُﻪ َﻗـﺎ َل ‪َ :‬ﻛـﻼ ُم اﻟ ﱠﺸـﺎﻓِ ِﻌ ّﻲ َر ِ َﴈ‬ ‫اﷲُ َﻋ ْﻨ ُﻪ ِﰲ اﻟ ﱢﺮ َﺳﺎﻟ ِﺔ َ ِﴏﻳ ٌﺢ ﺑ َﺄ ﱠن اﻟ ِﻘ َﻴﺎ َس ُﻫ َﻮ اﻻﺟﺘﻬﺎ ُد)‪ ،(4‬واﻟﱠ ِﺬي أﻗﻮﻟُ ُﻪ ِﰲ ﺗﻌﺮﻳ ِﻒ ‪/35‬أ اﻟ ِﻘ َﻴـﺎ ِس َﻋـ َﲆ ﻣﻘﺘﴣـ ﻛـﻼم‬ ‫اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻲ ‪َ :‬أ ﱠﻧ ُﻪ اﻻﺟﺘﻬﺎ ُد ِﰲ ﻃﻠ ِﺐ ُﺣ ْﻜ ٍﻢ ﱂْ ﻳﺘﻌ ْﲔ‪ ،‬ﻓﺈ ْن ﻗِﻴ َﻞ َﻫ َﺬا ﺣﺎ ُل اﻟ َﻘﺎﺋِ ِﺲ‪ ،‬ﻓ َﲈ ﺗﻌﺮﻳـ ُﻒ َﻧ ْﻔـﺲ اﻟ ِﻘ َﻴـﺎس ﻣـﻦ ﻛـﻼ ِم‬ ‫اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻲ َﻫ َﺬا؟ ُﻗﻠﻨﺎ ‪ُ :‬ﻫ َﻮ إﳊﺎ ُق َﻣﺎ ﱂْ ﻳﺘﻌ ْﲔ ُﺣ ْﻜ ُﻤﻪ ﺑ َﲈ َﺗ َﻌ ﱠ َﲔ)‪ُ (5‬ﺣ ْﻜ ُﻤﻪ‪ ،‬ﻻﺷﱰاﻛِ ِﻬ َﲈ ِﰲ اﳌُﻘﺘﴤ ﻟ َﺬ ِﻟ َﻚ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ ﻗﻮﻟﻪ ِﰲ ﺗﻔﺴ ِﲑ اﳌﻨﺎﺳ ِﺐ َأ ﱠﻧ ُﻪ اﳌﻌﻨﻰ اﳌﻮاﻓ ُﻖ ﻟﻠ ُﺤ ْﻜ ِﻢ ا ﱠﻟ ِﺬي َﻇ َﻬ َﺮ)‪ (6‬ﻣـﻦ اﻟ َﻘﻮاﻋـ ِﺪ اﻟ ﱠﴩـﻋﻴ ِﺔ َﻣـﺎ‬ ‫ﻳﻘﺘﴤ َﺗﺮ ﱡﺗﺐ ا ُﳊ ْﻜ ِﻢ ﻋﻠﻴﻪ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻗ ْﻮ ُﻟ ُﻪ ‪ :‬ﻳﻨﺒﻐﻲ َأ ْن ُﻳ َﻘﺎ َل ِﰲ ﺗﻌﺮﻳ ِﻒ اﻻﺳﺘﺪﻻ ِل َﻣﺎ َﻟ ْﻴ َﺲ ﺑﻨ ﱟﺺ وﻻ إ َﲨﺎ ٍع وﻻ ﻗِ َﻴﺎ ٍس َﻣﻊ ﺗﺮﻛﻴ ِﺐ‬ ‫ﻗﻀﺎﻳﺎ ﻓِﻴﻪ َﺗ ْﻐ ُﻠ ُﺐ َﻋ َﲆ اﻟ ﱠﻈ ﱢﻦ ُﻇ ُﻬﻮ ُر اﳌﺪﻋﻲ‪ ،‬وﺑ َﺬﻟِ َﻚ ﳜﺮ ُج اﻟﻘﻮ ُل)‪ (7‬ﺑﺎﻻ ْﺳﺘِ ْﺼ َﺤﺎ ِب)‪ (8‬واﳌَ َﺼﺎﻟِ ِﺢ اﳌُ ْﺮ َﺳ َﻠ ِﺔ)‪ (9‬ﻓﺈﻧﻪ َﻳ ُﺮ ﱡد‬ ‫َﻳ ُﺮ ﱡد َﻋ َﲆ ﻣﻦ َﻋ ﱠﺮ َﻓﻪ ﺑ َﲈ َﻟ ْﻴ َﺲ ﺑِ َﻨ ﱟﺺ وﻻ إِ َﲨﺎ ٍع وﻻ ﻗِ َﻴﺎس)‪ ،(10‬وﻟﻴﺲ ﺑﺎﺳﺘﺪﻻ ٍل‪ ،‬و ُﻳ َﺮ ﱡد ﻋﻠﻴﻪ اﳌﺼﺎﻟ ُﺢ اﳌُ ْﺮ َﺳ َﻠﺔ‪َ ،‬و َﻗﺎ َل ‪:‬‬ ‫)‪ِ (1‬ﰲ )ب( \"إﳚﺎد\"‪.‬‬ ‫)‪ (2‬اﻟ ﱢﺮ َﺳﺎ َﻟﺔ‪) ،‬ص‪.(112‬‬ ‫)‪ِ (3‬ﰲ )ب( \"ﳚﻬﺮ\"‪.‬‬ ‫)‪ (4‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟ ﱢﺮ َﺳﺎ َﻟ َﺔ‪) ،‬ص‪ ،(477‬وﻛﺬا َﻗﺎ َل ﰲ ‪ :‬ا ُﻷ ﱢم‪ ،(627/8) ،‬و َﲨﺎ ِع اﻟﻌﻠﻢ‪.(34) ،‬‬ ‫)‪ِ (5‬ﰲ )ب( \"ﻳﺘﻌﲔ\"‪.‬‬ ‫)‪ِ (6‬ﰲ )ب( \"ﳚﻬﺮ\"‪.‬‬ ‫)‪ِ (7‬ﰲ )ب( \"اﳌﻘﻮل\"‪.‬‬ ‫)‪ (8‬وردت ﺗﻌﺮﻳﻔﺎت ﻣﺘﻌﺪدة ﻟﻼﺳﺘﺼﺤﺎب‪ ،‬أذﻛﺮ ﻣﻨﻬﺎ ﺗﻌﺮﻳﻒ اﻹﻣﺎم اﻟﻐﺰاﱄ ﰲ اﳌﺴﺘﺼﻔﻰ‪) ،‬ص‪ : (160‬ﻋﺒﺎرة ﻋﻦ اﻟﺘﻤﺴﻚ ﺑﺪﻟﻴ ِﻞ‬ ‫ﺑﺪﻟﻴ ِﻞ ﻋﻘﲇ أو ﴍﻋﻲ‪ ،‬وﻟﻴﺲ راﺟ ًﻌﺎ إﱃ ﻋﺪم اﻟﻌﻠﻢ ﺑﺎﻟﺪﻟﻴﻞ ﺑﻞ إﱃ دﻟﻴ ٍﻞ ﻣﻊ اﻟﻌﻠﻢ ﺑﺎﻧﺘﻔﺎء اﳌﻐﲑ أو ﻣﻊ ﻇﻦ اﻧﺘﻔﺎء اﳌﻐﲑ ﻋﻨﺪ ﺑﺬل‬ ‫اﳉﻬﺪ ﰲ اﻟﺒﺤﺚ واﻟﻄﻠﺐ‪.‬‬ ‫)‪ِ (9‬ﻫ َﻲ ﻛﲈ ﻋﺮﻓﻬﺎ اﻟﻐﺰاﱄ ﰲ اﳌﺴﺘﺼﻔﻰ‪ : (174) ،‬اﳌُْ َﺤﺎ َﻓ َﻈ ُﺔ َﻋ َﲆ َﻣ ْﻘ ُﺼﻮ ِد اﻟ ﱠ ْﴩ ِع ِﻣ َﻦ اﳌُْ َﺤﺎ َﻓ َﻈ ِﺔ َﻋ َﲆ ا َْﳋ ْﻤ َﺴ ِﺔ اﻟ ﱠ ُﴬو ِر ﱠﻳ ِﺔ َأي ا ﱠﻟﺘِـﻲ ِﻫـ َﻲ‬ ‫ِﺣ ْﻔ ُﻆ اﻟ ﱢﺪﻳ ِﻦ َواﻟ ﱠﻨ ْﻔ ِﺲ َوا ْﻟ َﻌ ْﻘ ِﻞ َواﻟ ﱠﻨ َﺴ ِﺐ َوا َْﳌﺎ ِل‪ ،‬ﻓﻜ ﱡﻞ ﻣﺎ ﻳﺘﻀﻤ ُﻦ ﺣﻔ َﻆ ﻫﺬه اﻷﺻﻮ ِل اﳋﻤﺴ ِﺔ ﻓﻬﻮ ﻣﺼـﻠﺤ ٌﺔ‪ ،‬وﻛـ ﱡﻞ ﻣـﺎ ﻳﻔـﻮ ُت ﻫـﺬه‬ ‫اﻷﺻﻮ َل ﻓﻬﻮ ﻣﻔﺴﺪ ٌة‪ ،‬ودﻓﻌﻬﺎ ﻣﺼﻠﺤﺔ‪.‬‬ ‫)‪ِ (10‬ﰲ )ب( ِز َﻳﺎ َدة \"ﻗﻮل ﺻﺤﺎﰊ‪ ،‬وأﻧﻪ َﻟ ْﻴ َﺲ ﺑﻨﺺ وﻻ إ َﲨﺎع وﻻ ﻗِ َﻴﺎس\"‪.‬‬ ‫‪196‬‬

‫إ ﱠن َﻣﺎ)‪ (1‬اﺧﺘﺎره اﺑ ُﻦ ا َﳊﺎ ِﺟﺐ ﻣﻦ أ ﱠن ﻣﻦ ﲨﻠ ِﺔ َأ ْﻧﻮا ِع اﻻﺳﺘﺪﻻ ِل َ ْﴍ ُع َﻣ ْﻦ َﻗ ْﺒ َﻠﻨَـﺎ)‪ ،(2‬ﻗـﻮ ٌل ﱂْ َﻳ ِ ْﴫـ إِ َﻟﻴـ ِﻪ َأ َﺣـ ٌﺪ ِﻣـ َﻦ‬ ‫اﻷُ ُﺻﻮﻟﻴﲔ‪ ،‬وإذا َﻛﺎ َن َ ْﴍ ُع َﻣ ْﻦ َﻗ ْﺒ َﻠﻨَﺎ َ ْﴍ ًﻋﺎ ﻟﻨﺎ ﻓ َﻬ َﺬا َﻧ ْﻔ ُﺲ اﻟ ﱠﺪﻟِﻴﻞ؛ ﻷَ ﱠﻧﻪ اﺳﺘﺪﻻ ٌل‪.‬‬ ‫واﻵﻣﺪ ﱡي َذ َﻛ َﺮ ِﰲ اﻻﺳﺘﺪﻻ ِل)‪ (3‬اﻻ ْﺳﺘِ ْﺼ َﺤﺎ َب)‪ ،(4‬وﱂ ﻳﺘﻌﺮ ْض ﻟ َ ْﴩ ِع َﻣـ ْﻦ َﻗ ْﺒ َﻠﻨَـﺎ‪ ،‬وإﻧـ َﲈ َذ َﻛـ َﺮه ِﰲ اﻟﻨﱠـ ْﻮ ِع‬ ‫ا ﱠﻟ ِﺬي َذ َﻛ َﺮ ﻓِﻴﻪ اﻟ ﱠﺪ َﻻﺋِ َﻞ ا ُﳌ ْﺨ َﺘ َﻠ ُﻒ ﻓِﻴﻬﺎ)‪ ،(5‬و َﻫ َﺬا ُﻫ َﻮ اﻟ ﱠﺼ َﻮاب‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ ﻗﻮ ُﻟ ُﻪ ‪ :‬إِ ﱠن ﻗﻮ َل اﺑ ِﻦ ا َﳊﺎ ِﺟ ِﺐ ‪\" :‬ﻻ ﻳﺮﺟ ُﻊ َﻋﻨﻪ ﺑﻌﺪ ﺗﻘﻠﻴ ِﺪه اﺗﻔﺎ ًﻗﺎ\")‪ ،(6‬ﻳ َﻌﻨﻲ ِﰲ َذﻟِـ َﻚ اﳊﻜـﻢ‪،‬‬ ‫و َﻣﺎ ذﻛﺮه ﻣﻦ اﻻﺗﻔﺎ ِق ﳑﻨﻮ ٌع‪ ،‬ﻓﺈﻧﺎ)‪ (7‬إذا)‪ُ (8‬ﻗ ْﻠﻨَﺎ ﻳﻠﺰ ُﻣﻪ اﻻﺟﺘﻬﺎد ِﰲ ﻃﻠ ِﺐ اﻷَ ْﻋ َﻠ ِﻢ‪ ،‬وﻏﻠ َﺐ َﻋ َﲆ ﻇﻨﱢ ِﻪ أن اﻟ ﱠﺜﺎ ِﲏ َأ ْﻋ َﻠﻢ‪،‬‬ ‫َأ ْﻋ َﻠﻢ‪ ،‬ﻓﺈﻧﻪ ﳚﻮ ُز ﺑﻞ َﳚِ ُﺐ‪ ،‬وإ ْن ﱂْ ُﻧ ْﻠ ِﺰ ْﻣ ُﻪ ﺑﻞ َﺧ ﱠ ْﲑ َﻧﺎه ﻓِﻴﺠﻮ ُز أﻳ ًﻀﺎ‪ ،‬ﻛ َﲈ ﻟﻮ َﻗ ﱠﻠ َﺪ َﻫ َﺬا ِﰲ اﻟﻘﺒﻠ ِﺔ أﻳﺎ ًﻣـﺎ‪ ،‬و َﻫـ َﺬا أﻳﺎ ًﻣـﺎ‪،‬‬ ‫وﺣﻴﻨﺌ ٍﺬ ﻓﻼ ا ﱢﺗ َﻔﺎ َق‪ ،‬واﷲ َأ ْﻋ َﻠﻢ)‪.(9‬‬ ‫)‪ِ (1‬ﰲ )ب( \"إﻧ َﲈ\"‪.‬‬ ‫)‪ (2‬ا ْﻧ ُﻈ ْﺮ ‪ْ ُ :‬ﳐ َﺘ َﴫ ﻣﻨﺘﻬﻰ اﻷﻣﻞ واﻟﺴﺆل ِﰲ ِﻋ ْﻠﻤﻲ اﻷُ ُﺻﻮل واﳉﺪل‪.(1170/2) ،‬‬ ‫)‪ (3‬ﻋﺒﺎرة \"ﴍع ﻣﻦ ﻗﺒﻠﻨﺎ‪ ،‬ﻗﻮل ﱂ ﻳﴫ إﻟﻴﻪ أﺣﺪ ﻣﻦ اﻷُ ُﺻﻮﻟﻴﲔ‪ ،‬وإذا َﻛﺎ َن ﴍع ﻣﻦ ﻗﺒﻠﻨﺎ ﴍ ًﻋﺎ ﻟﻨﺎ ﻓ َﻬ َﺬا ﻧﻔﺲ اﻟ ﱠﺪﻟِﻴﻞ؛ ﻷﻧﻪ اﺳﺘﺪﻻل‪،‬‬ ‫اﺳﺘﺪﻻل‪ ،‬واﻵﻣﺪي َذ َﻛ َﺮ ِﰲ اﻻﺳﺘﺪﻻل\" ﺳﺎﻗﻄﺔ ﻣﻦ )ب(‪.‬‬ ‫)‪ (4‬ا ْﻹ ْﺣ َﻜﺎ ُم ِﰲ ُأ ُﺻﻮل اﻷﺣﻜﺎم‪ ،‬ﻟﻶﻣﺪي‪.(132/4) ،‬‬ ‫)‪ (5‬اﳌﺼﺪر اﻟﺴﺎﺑﻖ‪.(143/4) ،‬‬ ‫)‪ْ ُ (6‬ﳐ َﺘ َ ُﴫ ﻣﻨﺘﻬﻰ اﻷﻣﻞ واﻟﺴﺆل ِﰲ ِﻋ ْﻠﻤﻲ اﻷُ ُﺻﻮل واﳉﺪل‪.(1264/2) ،‬‬ ‫)‪ِ (7‬ﰲ )ب( \"وإﻧﺎ\"‪.‬‬ ‫)‪ (8‬ﻛﺘﺒﺖ ِﰲ )أ( \"ﻓﺈذا\" ُﺛ ﱠﻢ ﻛﺘﺒﺖ \"ﻧﺎ\" \"ﻓﺈﻧﺎ\" وﳘﺰة \"إذا\" وﺳﻂ ﻛﻠﻤﺔ \"ﻓﺈذا\" اﳌﻜﺘﻮﺑﺔ أو ًﻻ ﺧﻄﺄ‪.‬‬ ‫)‪ (9‬ﻋﺒﺎرة \"واﷲ أﻋﻠﻢ\" ﻣﻦ )ب(‪.‬‬ ‫‪197‬‬

‫َﻓ ْﺼ ٌﻞ ِﰲ َﻛ َﻼ ِﻣ ِﻪ ِﰲ اﻟﻨﱠ ْﺤ ِﻮ)‪(2)(1‬‬ ‫ﻣﻦ َذﻟِ َﻚ َأ ﱠﻧ ُﻪ ا ْﺧ َﺘﺎ َر َﻣﺎ ذﻫ َﺐ إﻟﻴﻪ ﺳﻴﺒﻮﻳﻪ َر ِ َﲪـ ُﻪ ا ُﷲ َﺗ َﻌـﺎ َﱃ)‪ (3‬أ ﱠن َﺿـ ِﻤ َﲑ اﻟ َﻔ ْﺼـﻞ ﻻ ﻳـﺪﺧﻞ ﺑـﲔ اﳌﺒﺘـﺪأ‬ ‫وﺧﱪه‪ ،‬وﻻ ِﰲ ﺑﺎب إن‪ ،‬وإ ﱠﻧ َﲈ ﻳﺪﺧﻞ ِﰲ َﺑﺎ ِب َﺣﺴﺐ)‪ (4‬و َﺑﺎ ِب َﻛﺎ َن‪.‬‬ ‫َﻗﺎ َل ‪ :‬وﻗﺪ وﻗﻌ ْﺖ ِز َﻳﺎ َد ٌة ِﰲ ﻛِ َﺘﺎ ِب ﺳﻴﺒﻮﻳﻪ ﻓِﻴﻬﺎ‪ ،‬وا ْﻋ َﻠ ْﻢ َأ ﱠﳖَﺎ ﺗﻜﻮ ُن ِﰲ إِ ﱠن و َأ َﺧ َﻮا ِﲥﺎ‪ ،‬و ِﰲ اﻻﺑﺘﺪا ِء َو َﻟﻜِﻦ‬ ‫َﻣﺎ ﺑﻌﺪﻫﺎ َﻣ ْﺮ ُﻓﻮع؛ ﻷَ ﱠﻧﻪ َﻣ ْﺮ ُﻓﻮع ﻗﺒﻞ أ ْن َﻳ ْﺬ ُﻛ َﺮ اﻟ َﻔ ْﺼ َﻞ)‪ ،(5‬اﻧﺘﻬﻰ‪.‬‬ ‫َﻗﺎ َل ا ْﺑ ُﻦ اﻟ ﱠ ﱠﴪا ِج)‪َ : (6‬ﻫ َﺬا ِز َﻳﺎ َد ٌة ِﰲ اﻟﻜِ َﺘﺎ ِب‪ ،‬و ُﻫ َﻮ ِﺧ َﻼ ُف َأ ْﺻ ِﻞ اﻟ َﺒﺎ ِب)‪ ،(7‬وواﻓ َﻘ ُﻪ َﻋ َﲆ َذﻟِـ َﻚ َأ ُﺑـﻮ ﻋـﲇ)‪(8‬‬ ‫اﻟ َﻔﺎ ِر ِ ّﳼ)‪ِ (9‬ﰲ اﻟ ﱠﺘ َﻌﺎﻟِﻴ ِﻖ َﻋ َﲆ ﻛِ َﺘﺎب ِﺳﻴﺒﻮﻳﻪ)‪.(10‬‬ ‫ِو ِﻣﻨْ َﻬﺎ َأ ﱠﻧ ُﻪ ا ْﺧ َﺘﺎ َر َﻣﺎ َﻗﺎ َﻟﻪ اﺑ ُﻦ)‪َ (11‬ﻣﺎﻟِﻚ ِﰲ اﳌُ َﻀﺎ ِر ِع ِﻣ ْﻦ)‪َ (12‬أ ﱠﻧ ُﻪ ﻳـﱰﺟ ُﺢ اﳊـﺎ ُل ﻣـﻊ اﻟ ﱠﺘ ْﺠ ِﺮﻳـ ِﺪ)‪َ ،(13‬و َر ﱠد َﻋـ َﲆ‬ ‫اﻟ ﱠﺸ ْﻴ ِﺦ َأ ِﰊ َﺣ ﱠﻴﺎن )‪ِ (14‬ﰲ ا ﱢدﻋﺎﺋِ ِﻪ اﻟ ﱠﺘ َﻨﺎ ُﻗ َﺾ ِﰲ َذﻟِ َﻚ‪ ،‬ﺣﻴ ُﺚ َﻗﺎ َل ‪ :‬إ ﱠن ِﰲ َذﻟِ َﻚ ﺗﻨﺎﻗ ًﻀﺎ‪ ،‬ﻓﺈ ﱠن ا ُﳌ ْﺸ َﱰ َك ﺑﺎﻟﻮﺿ ِﻊ ﻻ َﻳ ُﻜﻮن‬ ‫)‪ِ (1‬ﰲ )ب( ﺑﻌﺪﻫﺎ ﺑﻴﺎض‪ ،‬ﺑﻘﺪر ﺑﺜﻼث ﻛﻠ َﲈت‪ُ ،‬ﺛ ﱠﻢ اﺑﺘﺪأ اﻟﻔﺼﻞ‪.‬‬ ‫)‪َ (2‬و َﻟ ُﻪ أﺳﺌﻠ ٌﺔ وأﺟﻮﺑ ٌﺔ ﰲ اﻟ ﱠﻨ ْﺤ ِﻮ ﳐﻄﻮط‪ ،‬ﻗﺎل ﺳﺎﺋ ُﻠﻪ أﻧﻪ َﺳ َﻠﻚ ﻓﻴﻬﺎ ﻣﺴ َﻠ َﻚ اﻟ ﱠﺰ َ ْﳐ َ ِﴩ ّي ﰲ اﻹﻋﺮا ِب‪) ،‬ق‪47‬أ(‪.‬‬ ‫)‪ (3‬ﻛﻠﻤﺔ \" َﺗ َﻌﺎ َﱃ\" ﻣﻦ )ب(‪.‬‬ ‫)‪ِ (4‬ﰲ )ب( \"ﺣﺴﺒﺖ\"‪.‬‬ ‫)‪ (5‬اﻟ ِﻜ َﺘﺎب‪.(392/2) ،‬‬ ‫)‪ُ (6‬ﻫ َﻮ َأ ُﺑﻮ َﺑ ْﻜ ٍﺮ‪َ ُ ،‬ﳏ ﱠﻤﺪ ﺑ ُﻦ اﻟ ﱠ ِﴪ ﱢي‪ ،‬اﻟ َﺒ ْﻐ َﺪاد ﱡي‪ ،‬أﺣﺪ اﻟ ُﻌ َﻠ َﲈء اﳌﺬﻛﻮرﻳﻦ ﺑﺎﻷدب وﻋﻠﻢ اﻟ َﻌ َﺮﺑﻴﺔ‪ُ ،‬ﺗ ُﻮ ﱢ َﰲ َﺳ َﻨﺔ ‪316‬ﻫـ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ِﰲ ‪َ :‬ﺗﺎ ِرﻳ ِﺦ َﺑ ْﻐ َﺪاد‪ ،‬ﻟﻠﺨﻄﻴﺐ اﻟ َﺒ ْﻐـ َﺪادي‪ ،(319 /5) ،‬وا ُﳌ َﺤ ﱠﻤـﺪﻳﻦ ﻣـﻦ اﻟﺸـﻌﺮاء‪ ،‬ﻟﻠﻘﻔﻄـﻲ‪) ،‬ص‪ ،(343‬واﻟﺒﻠﻐـ ِﺔ ِﰲ‬ ‫َﺗ َﺮا ِﺟﻢ َأ ِﺋ ﱠﻤﺔ اﻟ ﱠﻨ ْﺤ ِﻮ واﻟ ﱡﻠ َﻐﺔ‪ ،‬ﻟﻠ ِﻔﲑوزأﺑﺎدي‪) ،‬ص‪.(64‬‬ ‫)‪ (7‬ﺗﻌﻠﻴﻖ اﺑﻦ اﻟﴪاج ﻻ ﻳﻮﺟﺪ ِﰲ ﻛِ َﺘﺎﺑﻪ \"اﻷُ ُﺻﻮل\" ِﰲ اﻷﺑﻮاب اﻟﺘﻲ ﻋﻘﺪﻫﺎ ﳌﺴﺎﺋﻞ اﻟﻔﺼﻞ‪ ،‬وﻧﻘﻠﻪ َأ ُﺑﻮ َﻋِ ّﲇ اﻟﻔﺎرﳼ ﻋﻨـﻪ‪ِ ،‬ﰲ ﺗﻌﻠﻴﻘـﻪ‬ ‫َﻋ َﲆ ِﻛ َﺘﺎب ﺳﻴﺒﻮﻳﻪ‪.(101/2) ،‬‬ ‫)‪ِ (8‬ﰲ )أ( \"أﻋﲆ\" ﺧﻄﺄ‪.‬‬ ‫)‪ُ (9‬ﻫ َﻮ ا َﳊ َﺴﻦ ﺑﻦ َأ ْ َﲪﺪ ﺑﻦ َﻋ ْﺒﺪ اﻟﻐﻔﺎر ﺑﻦ ُ َﳏ ﱠﻤﺪ ﺑﻦ ﺳﻠﻴ َﲈن‪ ،‬اﻟ َﻔ َﺴ ِﻮ ّي‪ ،‬إ َﻣﺎم اﻟﻨﱠ ْﺤ ِﻮ‪ ،‬اﳌﻮﻟﻮد ﺑﺒﻠﺪة َﻓ َﺴﺎ‪ُ ،‬ﺗ ُﻮ ﱢ َﰲ َﺳ َﻨﺔ ‪377‬ﻫـ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ِﰲ ‪َ :‬ﺗﺎ ِرﻳ ِﺦ َﺑ ْﻐ َﺪاد‪ ،‬ﻟﻠﺨﻄﻴﺐ اﻟ َﺒ ْﻐ َﺪادي‪ ،(275/7) ،‬واﳌﻨﺘﻈ ِﻢ ِﰲ َﺗﺎ ِرﻳﺦ اﳌﻠـﻮك واﻷﻣـﻢ‪ ،‬ﻻ ْﺑـ ِﻦ ا َﳉـ ْﻮ ِز ّي‪،(467/8) ،‬‬ ‫و ِﺳ َ ِﲑ َأ ْﻋ َﻼ ِم اﻟ ﱡﻨ َﺒ َﻼ ِء‪ ،‬ﻟﻠ ﱠﺬ َﻫﺒِ ّﻲ‪.(379/16) ،‬‬ ‫)‪ (10‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟﺘﻌﻠﻴﻘ َﺔ َﻋ َﲆ ِﻛ َﺘﺎب ﺳﻴﺒﻮﻳﻪ‪.(101/2) ،‬‬ ‫)‪ (11‬ﻛﻠﻤﺔ \"اﺑﻦ\" ﺳﺎﻗﻄﺔ ﻣﻦ )ب(‪.‬‬ ‫)‪ِ (12‬ﰲ )ب( \" ِﰲ\"‪.‬‬ ‫)‪ (13‬اﻟﺘﺴﻬﻴ ُﻞ‪) ،‬ص‪.(3‬‬ ‫)‪ُ (14‬ﻫ َﻮ أﺛﲑ اﻟ ﱢﺪﻳﻦ‪َ ُ ،‬ﳏ ﱠﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺑﻦ َﻋِ ّﲇ ﺑﻦ ﻳﻮﺳﻒ‪ ،‬اﻟﻐﺮﻧﺎﻃﻲ‪ ،‬اﻷﻧﺪﻟﴘ‪ ،‬اﳉﻴﺎﲏ‪ُ ،‬ﺗ ُﻮ ﱢ َﰲ َﺳﻨَﺔ ‪745‬ﻫـ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ِﰲ ‪ :‬ذﻳ ِﻞ اﻟ ﱠﺘ ْﻘﻴِﻴﺪ‪ ،‬ﻟﻠﺘﻘﻲ اﻟﻔﺎﳼ‪ ،(283/1) ،‬و َﻃ َﺒ َﻘﺎ ِت اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻴﺔ‪ ،‬ﻻ ْﺑ ِﻦ َﻗﺎ ِﴈ ُﺷ ْﻬ َﺒﺔ‪ ،(67/3) ،‬واﻟ ﱡﺪ َر ِر اﻟ َﻜﺎ ِﻣ َﻨﺔ‪ ،‬ﻻ ْﺑ ِﻦ‬ ‫َﺣ َﺠﺮ‪.(302/4) ،‬‬ ‫‪198‬‬

‫إذا َ َﲡ ﱠﺮ َد َﻋﻦ اﻟ َﻘ َﺮاﺋِ ِﻦ‪ْ ُ ،‬ﳛ َﻤ ُﻞ َﻋ َﲆ أﺣ ِﺪ)‪َ َ (1‬ﳏﺎ ِﻣ َﻠﻪ‪/35 ،‬ب ﺑﻞ ﻳﺒﻘﻰ ُ ْﳎ َﻤ ًﻼ‪َ ،‬ﻟﻜِﻦ اﳌُ َﺼ ﱢﻨ َﻒ َﺧ َﻠ َﻂ إذ َرﻛِـ َﺐ َﻣـ ْﺬ َﻫ َﺐ‬ ‫اﻟ َﻔﺎ ِر ِ ّﳼ)‪ِ (2‬ﰲ َأ ﱠﻧ ُﻪ ﻟﻠ َﺤﺎ ِل َأ ْﻇ َﻬﺮ َﻋ َﲆ َﻣ ْﺬ َﻫ ِﺐ ﺳﻴﺒﻮﻳﻪ َأ ﱠﻧ ُﻪ ﻣﺸﱰك)‪.(3‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨ َﻨﺎ ‪َ :‬ﻣﺎ َﺑ ﱠﻴﻨَﻪ اﻟ ﱠﺸﺎ ِر ُح ِﻣ َﻦ ا ُﳌﻨَﺎ َﻗ َﻀ ِﺔ َﳑْ ُﻨﻮ ٌع ﻓﺎﻟ ﱠﺘ ْﺠ ِﺮﻳ ُﺪ ﻗﺮﻳﻨ ٌﺔ ُﺗ َﺮ ﱢﺟﺤ ُﻪ)‪ (4‬ﻟﻠ َﺤﺎ ِل)‪ ،(5‬ﻛ َﲈ َﻧ ُﻘﻮ ُل ِﰲ اﻷَ ْﻣ ِﺮ‬ ‫اﻷَ ْﻣ ِﺮ َﺑ ْﻌ َﺪ ا َﳊ ْﻈ ِﺮ َﻳ ُﻜﻮ ُن ُو ُﻗﻮ ُﻋﻪ ﺑﻌﺪه َﻗ ِﺮﻳﻨ ًﺔ َﺗ ْ ِﴫ ُف اﻷَ ْﻣ َﺮ َﻋﻦ َﻇﺎ ِﻫ ِﺮه إِ َﱃ إِ َﺑﺎ َﺣ ٍﺔ ِﻋﻨْﺪ اﻷَ ْﻛ َﺜﺮ‪.‬‬ ‫و َأ ﱠن ﻓِ ْﻌ َﻞ اﻟﺘﱠ َﻌ ﱡﺠ ِﺐ ﻳﻠﺰ ُم ﻓِﻴﻪ ﻧﻮ ُن اﻟ ِﻮ َﻗﺎ َﻳ ِﺔ ِو َﻓﺎ ًﻗﺎ ﻟﻠﺒَ ْ ِﴫ ﱢﻳﲔ)‪ ،(6‬وﻣﻨﻬﻢ اﺑ ُﻦ َﻣﺎﻟِﻚ)‪ِ ،(7‬ﺧ َﻼ ًﻓـﺎ ﻟﻠ ﱠﺸـﻴْ ِﺦ َأ ِﰊ َﺣﻴﱠـﺎن‬ ‫ﺣﻴ ُﺚ َﻗﺎ َل ‪ :‬ﻻ ﻳﻠﺰ ُم ﻧﻮ ُن اﻟ ِﻮ َﻗﺎ َﻳ ِﺔ ِﰲ ﻓِ ْﻌ ِﻞ اﻟﺘﱠ َﻌ ﱡﺠ ِﺐ)‪.(8‬‬ ‫و َأ ﱠن َﺗﺎ َء اﳌُ َﺨﺎ َﻃ ِﺐ َﺗ ُﻜﻮ ُن ﳌﺎ َﺗ ْﺄﻧﻴﺜﻪ َ َﳎﺎ ِز ّي)‪َ (9‬ﻧ ْﺤ َﻮ َأ ْﻧـ ِﺖ َﺗـ ْﺄﺗِ َﲔ َﻃ ْﻮ ًﻋـﺎ‪َ ،‬أ ْﻧـ ُﺘ َﲈ ﺗﺄﺗﻴـﺎن‪َ ،‬أ ْﻧـ ُﺘ ﱠﻦ ﺗـﺄﺗﲔ‪َ ،‬و َﻗـﺎ َل ِﰲ‬ ‫اﻻﻋﺘﺬا ِر)‪َ (10‬ﻋﻦ َﻋ َﺪ ِم ِذ ْﻛ ِﺮ َذ ِﻟ َﻚ ‪َ :‬ﻛﺎ َن ا ِﳋ َﻄﺎ ُب ﻳ ْﺴﺘﺪﻋﻲ أﻫ ًﻼ ﻟﻠ ِﺨ َﻄﺎ ِب‪(11) ،‬ﻟﻜﻦ ﺗﻨﺰ ُل َﻣﻨْ ِﺰﻟَ َﺔ اﻷَ ْﻫـ ِﻞ ﻓِ ُﻴ َﺨﺎ َﻃـ ُﺐ ﺑـﻪ‪،‬‬ ‫َﻗﺎ َل ‪ :‬وﱂْ َأ َر ﻣﻦ َﺗ َﻌ ﱠﺮ َض ﻟ َﺬﻟِ َﻚ‪.‬‬ ‫وأ ﱠن)‪َ (12‬ﺣ ْﺮ َف)‪ (13‬اﻟﺘﱠﻨ ِﻔﻴ ِﺲ)‪ (14‬ﻳﺪﺧ ُﻞ َﻋ َﲆ َأ ْﻫ ُﻠﻢ)‪ (15‬و َأ َﻫﺎء‪ ،‬و َذﻟِ َﻚ أ ﱠن اﻟ ﱠﺸﻴْ َﺦ أﺑﺎ َﺣﻴﱠﺎن َﻗﺎ َل ‪ :‬إ ﱠن َأ َﻫـﺎء و َأ ْﻫ ُﻠـﻢ‬ ‫ُﻣ َﻀﺎ ِرﻋﺎن)‪(16‬وﻻ َﻳ َﻘ َﻌﺎن ِﰲ ﻛﻼ ِم اﻟ َﻌ َﺮ ِب إﻻ ﺑﻌﺪ ﻻ َأ ْو ﱂ‪ ،‬واﳍﻤﺰة ﻻزﻣﺔ ﳍ َﲈ‪ ،‬وﻻ ﺗﺪﺧﻞ اﻟﺴﲔ و َﻣﺎ ُذ ِﻛـ َﺮ ﻣﻌﻬـﺎ َﻋـ َﲆ‬ ‫ﻫﺬﻳﻦ اﳌُ َﻀﺎ ِرﻋﲔ‪.‬‬ ‫)‪ِ (1‬ﰲ )ب( \"إﺣﺪى\"‪.‬‬ ‫)‪ (2‬أي َأ ُﺑﻮ ﻋﲇ‪.‬‬ ‫ِﰲ‬ ‫وﻫـﻲ‬ ‫\"ﺟﺤﻪ\"‪،‬‬ ‫ﻳﻤﲔ اﻟﺼﻔﺤﺔ ِﰲ ا َﳊﺎ ِﺷ َﻴ ِﺔ \"ﺻﻮاب ﻣﺸﱰك ﺻﺢ\"‪.‬‬ ‫َﻋ َﲆ‬ ‫ِﰲ )ب( \" ُﻣ ْﺸ َ َﱰ َﻛﺔ\" وﻛﺘﺐ ﻓﻮﻗﻬﺎ ﺻﺢ‪ُ ،‬ﺛ ﱠﻢ ﻛﺘﺐ‬ ‫)‪(3‬‬ ‫ﺣﺮف اﻟﺮاء‪ ،‬وﻛﺘﺐ َﻋ َﲆ َﻳ َﺴﺎ ِر اﻟ ﱠﺼ ْﻔ َﺤ ِﺔ ِﰲ ا َﳊﺎ ِﺷ َﻴ ِﺔ‬ ‫ﺑﻌﺪ‬ ‫ﻛﺘﺒﺖ ِﰲ )أ( \"ﺗﺮﺟﺪه\" ُﺛ ﱠﻢ وﺿﻌﺖ ﻋﻼﻣﺔ اﻟﻠﺤﻖ‬ ‫)‪(4‬‬ ‫ِﰲ )ب( \"ﻣﺮﺟﺤﺔ\"‪.‬‬ ‫)‪ِ (5‬ﰲ )ب( \"اﳊﺎل\"‪.‬‬ ‫)‪ (6‬ا ْﻧ ُﻈ ْﺮ ‪ :‬ﺗﻮﺿﻴ َﺢ اﳌﻘﺎﺻﺪ واﳌﺴﺎﻟﻚ ﺑﴩح أﻟ ِﻔﻴﺔ اﺑﻦ َﻣﺎﻟﻚ‪ ،‬ﻻ ْﺑ ِﻦ أم َﻗﺎ ِﺳﻢ‪.(380/1) ،‬‬ ‫)‪ (7‬ا ْﻧ ُﻈ ْﺮ ‪ْ َ :‬ﴍ َح اﻟﻜﺎﻓِﻴﺔ اﻟﺸﺎﻓِﻴﺔ‪.(1078/2) ،‬‬ ‫)‪ (8‬اﻟﺘﺬﻳﻴ ُﻞ واﻟﺘﻜﻤﻴﻞ‪.(178،/2) ،‬‬ ‫)‪ِ (9‬ﰲ )ب( \"ﳚﺎري\"‪.‬‬ ‫)‪ (10‬ﻛﺘﺒﺖ ﺑﺎﻗﻲ ﻛﻠﻤﺔ \"اﻻﻋﺘﺬار\" \"ار\" َﻋ َﲆ َﻳ َﺴﺎ ِر اﻟ ﱠﺼ ْﻔ َﺤ ِﺔ ِﰲ ا َﳊﺎ ِﺷ َﻴ ِﺔ‪ ،‬و َذﻟِ َﻚ ﻣﺮاﻋﺎة ﻟﻠﺘﻨﺴﻴﻖ‪.‬‬ ‫)‪ِ (11‬ﰲ )ب( ِز َﻳﺎ َدة \"ﻗﺪ\"‪.‬‬ ‫)‪\" (12‬إن\" ﻣﻜﺮرة ِﰲ )ب(‪.‬‬ ‫)‪ِ (13‬ﰲ )ب( \"ﺣﺮوف\"‪.‬‬ ‫)‪ (14‬و ُﻫﻮ اﻟﺴﲔ َأ ْو ﺳﻮف‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ْ َ :‬ﴍ َح اﺑﻦ َﻋ ِﻘﻴﻞ َﻋ َﲆ أﻟ ِﻔﻴﺔ اﺑﻦ َﻣﺎﻟﻚ‪.(387/1) ،‬‬ ‫)‪ِ (15‬ﰲ )ب( \"ﻫﻠﻢ\"‪.‬‬ ‫)‪ (16‬ﻛﺘﺒﺖ ﻧﻮن \" ُﻣ َﻀﺎ ِرﻋﺎن\" َﻋ َﲆ َﻳ َﺴﺎ ِر اﻟ ﱠﺼ ْﻔ َﺤ ِﺔ ِﰲ ا َﳊﺎ ِﺷ َﻴ ِﺔ‪ ،‬و َذ ِﻟ َﻚ ﻣﺮاﻋﺎة ﻟﻠﺘﻨﺴﻴﻖ‪.‬‬ ‫‪199‬‬

‫َﻗﺎ َل َﺷ ْﻴ ُﺨ َﻨﺎ َر ِ َﴈ اﷲُ َﻋ ْﻨ ُﻪ ‪ :‬ﻋﺪم اﻟﻮﺟﻮ ِد ﻻ ﻳﻘﺘﴤ اﳌَﻨْﻊ‪ ،‬ﻓ َﲈ ا َﳌـﺎﻧ ُﻊ ِﻣـ ْﻦ َأ ْن َﻳ ُﻘـﻮ َل ِﰲ ﺟـﻮا ِب ﻫـﺎء وﻫﻠـﻢ‬ ‫ﺳﺄﻫﻠﻢ)‪ ،(1‬وﺳﺄﻫﺎء‪ ،‬وﺳﻮف أﻫﻠﻢ‪ ،‬وﺳﻮف أﻫﺎء‪.‬‬ ‫وإ ﱠن \" َأ ْن\" إذا)‪ (2‬دﺧﻠ ْﺖ َﻋ َﲆ اﳌُ َﻀﺎ ِرع ﻻ ُ َﲣ ﱢﻠﺼﻪ ﻟﻼﺳﺘﻘﺒﺎ ِل‪ِ ،‬و َﻓﺎ ًﻗﺎ ﳌَﺎ َذ َﻛ َﺮ ُه َأ ُﺑﻮ َز ْﻳﺪ اﻟ ﱡﺴـ َﻬ ْﻴِﲆ)‪َ (3‬ﻋـﻦ ﺑﻌـ ِﺾ‬ ‫اﳌُ َﺘﺄَ ﱢﺧ ِﺮﻳﻦ)‪ ،(4‬وا ْﺣﺘَ ﱠﺞ ﻟـﻪ ﺑﻘﻮ ِﻟـ ِﻪ ُﺳـ ْﺒ َﺤﺎ َﻧ ُﻪ َو َﺗ َﻌـﺎ َﱃ ‪) RQPONMLK JIH :‬اﻟﻨﺴـﺎء ‪:‬‬ ‫‪ ،(171‬ﻓﻘﺪ دﺧ َﻞ اﻟ ﱠﻨﺎ ِﺻ ُﺐ‪ ،‬و ُﻫ َﻮ \" َأ ْن\" َﻋ َﲆ اﻟﻔﻌ ِﻞ اﳌُ َﻀﺎ ِرع‪ ،‬وﱂ ﳜﻠﺼـﻪ ﻟﻼﺳـﺘﻘﺒﺎل؛ ﻷ ﱠن اﳌـﺮاد اﺳـﺘ َﺤﺎﻟَﺔ وﺟـﻮد‬ ‫اﻟﻮﻟﺪ ِﰲ ﺣ ﱢﻖ اﻟﺒﺎر ِئ ﺟ ﱠﻞ َﺟ َﻼ ُﻟﻪ‪ ،‬ﻓﺎﳌﻌﻨﻰ ﺗﻨﺰﳞﻪ َﻋ ْﻦ َأ ْن َﻳ ُﻜﻮ َن ﻟَ ُﻪ َو َﻟ ٌﺪ‪ ،‬اﻧﺘﻬﻰ ﻛﻼ ُم َﺷ ْﻴ ِﺨﻨﺎ‪ ،‬ﻟَ ِﻜﻦ َﻫـ َﺬا ﻓِﻴـﻪ َﻧﻈَـﺮ؛ ﻷ ﱠن‬ ‫ﻫﺬه اﻻﺳﺘ َﺤﺎ َﻟﺔ ﻣﻦ َدﻟِﻴ ٍﻞ َﺧﺎ ِر ٍج‪ ،‬و َذ ِﻟ َﻚ َﻏ ْﲑ َﻗﺎ ِد ٍح ِﰲ َﻣ ْﺪﻟُﻮ ِل اﻟ ﱡﻠ َﻐﺔ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﺑ ْﺤ ُﺜﻪ ﻣ َﻊ َﺷﻴْ ِﺨﻪ‪ ،‬اﻟ ﱠﺸ ْﻴﺦ َأ ِﰊ َﺣ ﱠﻴﺎن ِﰲ اﻋﱰا ِﺿﻪ َﻋـ َﲆ اﺑـ ِﻦ)‪َ (5‬ﻣﺎﻟـﻚ‪ِ ،‬ﰲ َﻗ ْﻮﻟِـ ِﻪ ‪ :‬و َﻳ ْﻤﻨـ ُﻊ إﻋـﺮا ُب‬ ‫اﻻﺳ ِﻢ ُﻣﻨَﺎ َﺳﺒ َﺔ)‪ (6‬ا َﳊ ْﺮ ِف)‪ (7‬ﺑﻼ ُﻣ َﻌﺎ ِر ٍض)‪.(8‬‬ ‫َو َ َﴍ َح َﻗ ْﻮﻟَﻪ ‪\" :‬ﺑﻼ ُﻣ َﻌﺎ ِر ٍض\" َﻋ َﲆ َأ ﱠﻧ ُﻪ اﺣﱰا ٌز ﻣﻦ َأي َﻓﺈِ ﱠﳖَﺎ ُﻣ ْﻌ َﺮ َﺑ ٌﺔ‪ ،‬ﻣﻊ ﻣﻨﺎﺳﺒﺘﻬﺎ ﻟﻠ َﺤ ْﺮ ِف؛ ﻷَ ﱠﳖـﺎ إ ْن ﻛﺎﻧـ ْﺖ‬ ‫اﺳﺘﻔﻬﺎ ًﻣﺎ ﻧﺎ َﺳ َﺒ ْﺖ)‪ (9‬ﻣ ْﻌﻨَﻰ اﳍﻤﺰة‪َ ِ،‬أ ْو ﴍ ًﻃﺎ ﻧﺎﺳﺒ ْﺖ)‪ (10‬ﻣ َﻌﻨﺎﻫﺎ ﻣ َﻌﻨﻰ أ ْن‪َ ،‬أ ْو َﻣ ْﻮ ُﺻﻮﻟﺔ ﻓﻬﻲ ﻣﻔﺘﻘﺮة اﻓﺘﻘـﺎر ﻏﲑﻫـﺎ ﻣـﻦ‬ ‫ا َﳌ ْﻮ ُﺻﻮﻻ ِت‪َ ،‬ﻟ ِﻜﻦ ﻋﺎر َض ﻫﺬه اﳌُ َﻨﺎ َﺳﺒَﺔ إﺿﺎ َﻓﺘُﻬﺎ ﻟﻔ ًﻈﺎ وﻣ َﻌﻨ ًﻰ‪َ ،‬أ ْو ﻣ َﻌﻨ ًﻰ ﻻ ﻟﻔ ًﻈﺎ‪ ،‬ﻓ َﻴ ُﻜﻮن ﺑﻤ َﻌﻨﻰ َﺑ ْﻌﺾ إِ ْن ُأ ِﺿـﻴ َﻔ ْﺖ‬ ‫إِ َﱃ ﻣﻌﺮﻓﺔ‪ ،‬وﺑﻤ َﻌﻨﻰ ُﻛﻞ إ ْن ُأ ِﺿﻴ َﻔ ْﺖ إِ َﱃ َﻧﻜِﺮة َﻓ َﻐ َﻠ َﺐ ﻣﻨﺎﺳﺒﺘﻬﺎ ﻟﻠ ُﻤ ْﻌ َﺮ ِب َﻋ َﲆ ُﻣﻨﺎﺳﺒﺘﻬﺎ ﻟﻠﺤﺮ ِف‪.‬‬ ‫َﻗﺎ َل اﻟ ﱠﺸ ْﻴ ُﺦ َأ ُﺑﻮ َﺣﻴﱠﺎن ِﰲ اﻻﻋﱰا ِض ‪/36 :‬أ و َﻫ َﺬا ا ﱠﻟ ِﺬي ذﻫ َﺐ إﻟﻴﻪ ا ُﳌ َﺼﻨﱢ ُﻒ َﻟ ْﻴ َﺲ ﺑِ َﺠﻴﱢﺪ؛ ﻷَ ﱠﻧﻪ ُﻳ ْ ِﴩـ ُك َأ َﻳـﺎ ِﰲ‬ ‫َﻫ َﺬا اﳌﻌﻨﻰ ﻏ ُﲑﻫﺎ‪ ،‬و ُﻫ َﻮ ﻣﺒﻨﻲ‪ ،‬و َذﻟِ َﻚ َﻟ ُﺪن َﻓﺈِ ﱠﳖَﺎ ﻻزﻣﺔ ﻟﻺﺿﺎﻓﺔ‪ ،‬وﻫﻲ ﺑﻤ َﻌﻨﻰ ِﻋ ْﻨﺪ‪ ،‬و ِﻋﻨْﺪ ﻣﻌﺮﺑﺔ‪ ،‬وﻟﺪن ﻣﺒﻨﻴﺔ‪ ،‬ﻓ َﻜـﺎ َن‬ ‫ﻳﻨﺒﻐﻲ أن ﻳﻌﺮ َب َﻟ ُﺪن ﻛ َﲈ ُأ ْﻋ ِﺮﺑ ْﺖ ِﻋ ْﻨﺪ‪ ،‬أي إذ ﻗﺪ اﺷﱰﻛﺎ ِﰲ اﳌﻌﻨﻰ ا ﱠﻟ ِﺬي أوﺟ َﺐ ا ِﻹ ْﻋ َﺮا َب ﻷَي‪.‬‬ ‫)‪\" (1‬ﺳﺄﻫﻠﻢ\" ﺳﺎﻗﻄﺔ ﻣﻦ )ب(‪.‬‬ ‫)‪ (2‬ﻛﻠﻤﺔ \"إذا\" ﺳﺎﻗﻄﺔ ﻣﻦ )ب(‪.‬‬ ‫)‪ُ (3‬ﻫ َﻮ َﻋ ْﺒﺪ اﻟ ﱠﺮ ْ َﲪﻦ ﺑﻦ َﻋ ْﺒﺪ ا ِﷲ ﺑﻦ َأ ْ َﲪﺪ ﺑﻦ أﺻﺒﻎ ﺑﻦ ﺣﺴﲔ – وﻋﻨﺪ اﻟ ّﺴ ُﻴﻮ ِﻃ ّﻲ ِﰲ ﺑﻐﻴﺔ اﻟﻮﻋﺎة‪ُ \" : (81/2) ،‬ﺣ َﺒﻴﺶ\"‪ -‬ﺑﻦ َﺳـ ْﻌﺪون‪،‬‬ ‫َﺳ ْﻌﺪون‪ ،‬اﳋﺜﻌﻤﻲ‪ ،‬اﻟﴬﻳﺮ‪ ،‬وﻳﻜﻨﻰ أﻳ ًﻀﺎ ﺑﺄﰊ اﻟ َﻘﺎ ِﺳﻢ‪ ،‬وأﰊ ا َﳊ َﺴﻦ‪ُ ،‬ﺗ ُﻮ ﱢ َﰲ َﺳ َﻨﺔ ‪581‬ﻫـ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ِﰲ ‪ :‬اﻟ ِﻌ َ ِﱪ ِﰲ َﺧ َ ِﱪ َﻣ ْﻦ َﻏ َﱪ‪ ،‬ﻟﻠ ﱠﺬ َﻫﺒِ ّﻲ‪ ،(82/3) ،‬واﻟﺒﻠﻐ ِﺔ ِﰲ َﺗ َﺮا ِﺟﻢ َأﺋِ ﱠﻤﺔ اﻟﻨﱠ ْﺤ ِﻮ واﻟ ﱡﻠ َﻐﺔ‪ ،‬ﻟﻠ ِﻔﲑوزأﺑﺎدي‪) ،‬ص‪.(181‬‬ ‫)‪ (4‬ا ْﻧ ُﻈ ْﺮ ‪ :‬ﻧﺘﺎ َج اﻟﻔﻜﺮ‪) ،‬ص‪.(97‬‬ ‫)‪ِ (5‬ﰲ )ب( \"ان\" ﺧﻄﺄ‪.‬‬ ‫)‪ِ (6‬ﰲ اﳌﻄﺒﻮع ﻣﻦ اﻟﺘﺴﻬﻴﻞ ‪\" :‬ﻣﺸﺎﲠﺔ\"‪ ،‬ا ْﻧ ُﻈ ْﺮ )ص‪.(4‬‬ ‫)‪ِ (7‬ﰲ )ب( \"اﳊﺮوف\"‪.‬‬ ‫)‪ (8‬اﻟﺘﺴﻬﻴﻞ‪) ،‬ص‪.(4‬‬ ‫)‪ِ (9‬ﰲ )أ( \"ﻓﺎﺳﺒﺖ\" ﺧﻄﺄ‪ ،‬وﻗﺪ أﺛﺒﺘﻬﺎ ﻣﻦ )ب(‪.‬‬ ‫)‪ (10‬ﻛﺘﺒﺖ ﺑﺎﻗﻲ ﻛﻠﻤﺔ \"ﻧﺎﺳﺒﺖ\" \"ﺳﺒﺖ\" َﻋ َﲆ َﻳ َﺴﺎ ِر اﻟ ﱠﺼ ْﻔ َﺤ ِﺔ‪ ،‬و َذ ِﻟ َﻚ ﻣﺮاﻋﺎة ﻟﻠﺘﻨﺴﻴﻖ‪.‬‬ ‫‪200‬‬

‫َﻗﺎ َل َﺷ ْﻴ ُﺨ َﻨﺎ اﻟ َﻮا ِﻟ ُﺪ َر ِ َﴈ ا ُﷲ َﻋﻨْ ُﻪ ‪ :‬ﺗﺄﻣﻠ ُﺖ َذ ِﻟ َﻚ ﻓﻈﻬﺮ ﱄ أن اﻹﻳﺮاد َﻏـ ْﲑ ﻻزم‪ ،‬وأن اﻟﱠـ ِﺬي ذﻛـﺮه َﺻـﺎ ِﺣ ُﺐ‬ ‫اﻟﺘﱠ ْﺴ ِﻬﻴ ِﻞ َﺻ ِﺤﻴ ٌﺢ‪ ،‬و َذﻟِ َﻚ أ ﱢن ﻟَ ُﺪن ﻟﻴﺴﺖ ﺑﻤ َﻌﻨﻰ ِﻋ ْﻨﺪ‪ ،‬ﺑﻞ َﻟ ُﺪن ﻷَ ﱠو ِل َﻏﺎ َﻳﺔ ز َﻣﺎن )‪(1‬أو ﻣﻜﺎن‪ ،‬وﺣﻴﻨﺌ ٍﺬ ﻓﻠ ْﻢ ُﺗﻌﺮب ﻟَـ ُﺪن‬ ‫ﻛ َﲈ ُأﻋﺮﺑﺖ َأي؛ ﻷَ ﱠﳖﺎ ﻟﻴﺴﺖ ﺑﻤ َﻌﻨﻰ ﻟَ ْﻔﻈَﺔ ُﻣ ْﻌ َﺮ َﺑﺔ ﺑ ِﺨ َﻼف أي‪.‬‬ ‫ﺟﻮا ٌب َﺛﺎ ٍن ‪ :‬و ُﻫ َﻮ أن ﻟَ ُﺪن ﺑﻨﻴﺖ ﻟﺸﺒﻬﻬﺎ اﳊﺮ َف ِﰲ ﻟﺰو ِم اﺳﺘﻌ َﲈ ٍل َوا ِﺣﺪ‪ ،‬واﻣﺘﻨﺎ ِع)‪ (2‬ا ِﻹ ْﺧ َﺒـﺎر)‪ (3‬ﲠـﺎ و َﻋﻨﻬـﺎ‬ ‫ﺑ ِﺨ َﻼف ِﻋﻨْﺪ َﻓﺈِ ﱠﳖَﺎ ﻻ َﻳ ْﻠ َﺰ ُم اﺳﺘﻌ َﲈﻻً َوا ِﺣ ًﺪا‪َ ،‬أ ْو َﻳ ُﻜﻮن ﻻﺑﺘﺪاء اﻟﻐﺎﻳﺔ‪ ،‬وﻳﺴﺘﻌﻤﻞ ﻓﻀـﻠﺔ و ُﻋ ْﻤـ َﺪة ﻓﻠـﻢ ﻳﻌـﺎر ْض ِﺷـﺒْ ُﻪ‬ ‫ا َﳊ ْﺮ ِف ِﰲ َﻟ ُﺪن ﻣﻦ اﻟﻮﺟﻮ ِه اﳌﺬﻛﻮر ِة ﻟﺰو َم اﻹﺿﺎﻓﺔ‪ ،‬ﻓﺈن اﻟﴚ َء اﻟ َﻮا ِﺣﺪ ﻻ ﻳﻘـﻮى أن ﻳﻌـﺎ ِر َض أﺷـﻴﺎ ًء ﺑ ِﺨـ َﻼف أي‪،‬‬ ‫ﻓﺈ ﱠن ﻣ َﻌﻨﻰ اﳊﺮ ِف َوا ِﺣﺪ ﻋﺎر َﺿﻪ ﻟﺰو ُم اﻹﺿﺎﻓ ِﺔ ﻟﻔﻈًﺎ َأ ْو ﻣ َﻌﻨ ًﻰ‪َ ،‬أ ْو ﻣ َﻌﻨ ًﻰ ﻻ ﻟﻔ ًﻈﺎ)‪ (4‬ﻓﴫﻧﺎ إِ َﱃ َﻣﺎ ﻟﻸﺳ َﲈء ِﰲ اﻷَ ْﺻـ ِﻞ‪،‬‬ ‫و ُﻫ َﻮ ا ِﻹ ْﻋﺮاب‪.‬‬ ‫ﺟﻮا ٌب ﺛﺎﻟ ٌﺚ ‪ :‬أ ﱠن ﻣ َﻦ اﻟ َﻌ َﺮ ِب ﻣﻦ أﻋﺮ َب ﻟَ ُﺪن وﻫ ٌﻢ ﻗﻴﺲ ﳌﺎ َﻛﺎ َن ﻣﻮﺿ ُﻊ َﻟ ُﺪن ﺻﺎ ًﳊﺎ ﻟ ِﻌﻨْـﺪ َﺷـ ﱠﺒ ُﻬﻮﻫﺎ)‪ (5‬ﲠـﺎ‬ ‫ﻓﺄﻋﺮﺑﻮﻫﺎ‪ ،‬وﺑﻠﻐﺘ ُﻬﻢ)‪َ (6‬ﻗ َﺮ َأ أﺑﻮ ﺑﻜ ٍﺮ َﻋﻦ َﻋﺎ ِﺻﻢ ﻗﻮﻟَ ُﻪ َﺗ َﻌـﺎ َﱃ ‪) ¿¾½¼ » :‬اﻟﻜﻬـﻒ ‪ ،(٢ :‬إﻻ َأ ﱠﻧـ ُﻪ‬ ‫َﺳ ﱠﻜ َﻦ اﻟ ﱠﺪا َل‪ ،‬واﺳﻤﻬﺎ ﺿﲈ ﻓﻼ اﻋﱰا َض ﺣﻴﻨﺌ ٍﺬ‪ ،‬ﻻ ُﻳ َﻘﺎ ُل ‪ :‬أﻻ ﻳﺮاد َﻋ َﲆ َﻣﺎ ﺟﺎء ِﰲ أﻛﺜﺮ اﻟﻠﻐﺎت؛ ﻷَ ﱠﻧـﺎ ﻧﻘـﻮل ‪ :‬ﻳﻜ ِﻔـﻲ‬ ‫ﻣﺜﻞ َذﻟِ َﻚ اﻟ ﱠﺘ ْﻌﻠِﻴﻞ اﻟﱠ ِﺬي ذﻛﺮه اﺑ ُﻦ َﻣﺎ ِﻟﻚ ِﰲ ﳎﻲ ِء اﻹﻋﺮاب‪ ،‬وأ ﱠﻣﺎ اﻟﻜﺜﺮ ُة واﻟ ِﻘ ﱠﻠ ُﺔ ﻓﻼ ُﺗ َﻌ ﱠﻠﻞ؛ ﻷ ﱠن َﻫ َﺬا ﺑﺤﺴ ِﺐ اﻟ َﻮا ِﻗ ِﻊ‪.‬‬ ‫ﺟﻮا ٌب راﺑ ٌﻊ ‪َ :‬ﺳ ﱠﻠ ْﻤ َﻨﺎ أن ﻟَ ُﺪن ﺑﻤ َﻌﻨﻰ ِﻋﻨْﺪ ﻟَ ِﻜﻦ اﻟﻈﱡ ُﺮو َف اﻟ َﻌﺎ ِد َﻣ َﺔ اﻟﺘﱠ َ ﱡﴫف‪ ،‬وﻟﻴﺲ ﳍﺎ ِﰲ وﺟـﻮ ِه اﻹﻋـﺮا ِب‬ ‫ﻣﻦ اﻟﺘﻐ ِﲑ َﻣﺎ ﻟِ ُﻜﻞ َو َﺑ ْﻌﺾ‪ ،‬ﻓﻠﻢ ﻳﻜ ْﻦ ُوﻗﻮ ُع َﻟ ُﺪن ﻣﻮﻗﻌﻬﺎ ﻣﻘﺘﻀـﻴًﺎ ﻟـﺰوا ِل اﻟﺒﻨـﺎ ِء؛ ﻟﻌـﺪ ِم اﻟ ُﻘـ ﱠﻮ ِة ﻓِﻴﻬـﺎ ﺑ ِﺨـ َﻼ ِف ُﻛـﻞ‬ ‫َو َﺑ ْﻌﺾ‪ ،‬اﻧﺘﻬﻰ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ رده َﻋ َﲆ َﺷ ْﻴ ِﺨ ِﻪ َأ ِﰊ َﺣ ﱠﻴﺎن ِﰲ اﻋﱰا ِﺿ ِﻪ َﻋ َﲆ اﺑ ِﻦ َﻣﺎﻟِﻚ ِﰲ ﺗﻌﲔ اﻧﻔﺼﺎ ِل اﻟ ﱠﻀـ ِﻤﲑ إ ْن ُﺣ ِ َﴫـ‬ ‫ﺑِﺈِ ﱠﻧ َﲈ)‪ ،(7‬ﺑﻘﻮﻟِ ِﻪ)‪َ (8‬ﺗ َﻌﺎ َﱃ)‪) ÐÏÎ ÍÌ Ë : (9‬ﻳﻮﺳـﻒ ‪ ،(86 :‬وﻗﻮﻟِـ ِﻪ َﺗ َﻌـﺎ َﱃ ‪µ´ :‬‬ ‫)‪ (1‬ﻛﺘﺒﺖ ِﰲ )أ( \"وا\" ﺧﻄﺄ‪.‬‬ ‫)‪ِ (2‬ﰲ )ب( \"اﺗﺴﺎع\"‪.‬‬ ‫)‪ِ (3‬ﰲ )ب( \"ﻹﺧﺒﺎر\"‪.‬‬ ‫)‪ِ (4‬ﰲ )ب( \"ﻟﻔ ًﻈﺎ ﻻ ﻣ َﻌﻨ ًﻰ\"‪.‬‬ ‫)‪ (5‬ﻛﻠﻤﺔ \"ﺷﺒﻬﻮﻫﺎ\" ﺳﺎﻗﻄﺔ ﻣﻦ )ب(‪.‬‬ ‫)‪ِ (6‬ﰲ )ب( \"ﻓﺒﻠﻐﺘﻬﻢ\"‪.‬‬ ‫)‪ (7‬اﻟﺘﺴﻬﻴ ُﻞ‪) ،‬ص‪.(10‬‬ ‫)‪ِ (8‬ﰲ )ب( \"ﻟﻘﻮﻟﻪ\"‪.‬‬ ‫)‪ِ (9‬ﰲ )ب( ِز َﻳﺎ َدة ‪‬إِ ﱠﻧ َﲈ ا ُْﳌ ْ ِﴩ ُﻛﻮ َن َﻧ َﺠ ٌﺲ‪) ‬اﻟﺘﻮﺑﺔ ‪ ،(28 :‬واﻟ ﱠﺪﻟِﻴﻞ َﻋ َﲆ أﳖﺎ زاﺋﺪة َأ ﱠﻧ ُﻪ ﱂ ﻳﴩﺣﻬﺎ ﻛ َﲈ اﻵﻳﺎت اﻷﺧﺮ‪.‬‬ ‫‪201‬‬

‫¶¸‪) ،‬ﺳـﺒﺄ ‪ ،(46 :‬وﻗﻮﻟِـ ِﻪ َﺗ َﻌـﺎ َﱃ ‪) (1) CBA @?>=<; :‬اﻟ ﱠﻨ ْﻤـﻞ ‪:‬‬ ‫‪ ،(91‬وﻗﻮﻟﻪ ‪) xwvuts :‬آل ﻋﻤﺮن ‪.(2)(185 :‬‬ ‫َﻗﺎ َل َﺷﻴْ ُﺨ َﻨﺎ ‪ُ :‬ﻳﺘَ َﻌ ﱠﺠ ُﺐ ِﻣﻨْ ُﻪ ﻓﺈ ﱠن ﻫﺬه اﻵﻳﺎت اﻟﺘﻲ اﺣﺘ ﱠﺞ ﲠﺎ ﻟَﻴْ َﺲ ِﰲ َوا ِﺣﺪة ِﻣﻨْ َﻬﺎ َﺣ ْﴫ اﻟ ﱠﻀ ِﻤﲑ‪ ،‬واﳌﺼـﻨﻒ‬ ‫ﻛـﺬا َﻗـﺎ َل ﻳﺘﻌـﲔ اﻧﻔﺼـﺎ ُل اﻟ ﱠﻀـ ِﻤ ِﲑ إن ُﺣ ِ َﴫـ ﺑـﺈ ﱠﻧ َﲈ‪ ،‬ﻓﺄ ﱠﻣـﺎ َﻗﻮ ُﻟـﻪ ‪/36 ،ÐÏÎ ÍÌ Ë :‬ب‬ ‫َﻓﺎ َﳌ ْﺤ ُﺼﻮ ُر ﻣﻦ ﻳﺸﺘﻜﻰ إﻟﻴﻪ‪ ،‬واﳌﻌﻨﻰ ﻻ أﺷـﻜﻮا َﺑ ﱢﺜـﻲ َو ُﺣـ ْﺰ ِﲏ )‪(3‬إﻻ إِ َﱃ ا ِﷲ‪ ،‬وأ ّﻣـﺎ َﻗﻮ ُﻟـﻪ ‪¹¸¶µ´ :‬‬ ‫‪ ،(4)½¼»º‬ﻓﺎﳌﻌﻨﻰ ﻻ أﻋﻈُ ُﻜﻢ إﻻ ﺑ َﻮا ِﺣﺪة‪َ ،‬ﻓﺎ َﳌ ْﺤ ُﺼﻮ ُر اﳌﻮﻋﻮ ُظ ﺑﻪ‪ ،‬وأ ﱠﻣﺎ ﻗﻮﻟُـﻪ ‪=<; :‬‬ ‫=>?@ ‪َ ،CBA‬ﻓﺎﳌَ ْﺤ ُﺼﻮ ُر ﻋﺒﺎد ُة ا ِﷲ‪ ،‬واﳌﻌﻨﻰ َﻣﺎ أﻣـﺮ ُت إﻻ أن أ َﻋ ْﺒـﺪ اﷲ)‪ ،(5‬وأ ﱠﻣـﺎ ﻗﻮﻟـﻪ‬ ‫َﺗ َﻌﺎ َﱃ ‪ ،(6)xwvuts :‬ﻓﺎﳌﻌﻨﻰ ﻻ ُﻳ َﻮ ﱠﰱ اﻷَ ْﺟ ُﺮ إﻻ ِﰲ اﻟ ﱠﺪا ِر اﻵﺧﺮ ِة‪.‬‬ ‫َﻧ َﺠــ ْﻮ ِت)‪َ (8‬و َﻫــ َﺬا َ ْﲢ ِﻤﻠــﲔ َﻃﻠﻴــ ُﻖ)‪(9‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﺟ ﱠﻮ َز ِﰲ ﻗﻮل اﻟ ﱠﺸﺎ ِﻋ ِﺮ ‪:‬‬ ‫َﻋـ َﺪ ْس)‪َ (7‬ﻣـﺎ ﻟِ َﻌ ﱠﺒـﺎ ٍد ﻋﻠﻴـ ِﻚ إ َﻣـﺎ َر ٌة‬ ‫أﻧﻪ ﳚﻮ ُز أن َﻳ ُﻜﻮ َن ﳑﱠﺎ ﺣﺬف ِﰲ ا َﳌ ْﻮ ُﺻﻮل ﻣﻦ َﻏ ْﲑ أن ﳚﻌﻞ َﻫ َﺬا َﻣ ْﻮ ُﺻﻮﻻً‪ ،‬ﻳ َﻌﻨﻲ ﻓ َﻴ ُﻜﻮ ُن اﻟ ﱠﺘ ْﻘ ِﺪﻳ ُﺮ ‪َ :‬ﻫـ َﺬا‬ ‫ا ﱠﻟ ِﺬي ﲢﻤﻠﲔ‪.‬‬ ‫)‪ (1‬ﺗﻜﻤﻠﺔ اﻵﻳﺔ ‪ :‬ا ﱠﻟ ِﺬي َﺣ ﱠﺮ َﻣ َﻬﺎ‪ ‬ﻣﻦ )ب( و ِﰲ )ب( \"اﻟﺘﻲ\" ﺧﻄﺄ‪.‬‬ ‫)‪ (2‬اﻟﺘﺬﻳﻴ ُﻞ واﻟﺘﻜﻤﻴﻞ‪.(221/2) ،‬‬ ‫)‪ (3‬ﻛﻠﻤﺔ \"إﻻ\" أﳊﻘﺖ ِﰲ )ب( َﻋ َﲆ َﻳ َﺴﺎ ِر اﻟ ﱠﺼ ْﻔ َﺤ ِﺔ ِﰲ ا َﳊﺎ ِﺷ َﻴ ِﺔ‪.‬‬ ‫)‪ (4‬ﺗﻜﻤﻠﺔ اﻵﻳﺔ ‪ ½¼» º ¹  :‬ﻣﻦ )ب(‪.‬‬ ‫)‪ (5‬ﻋﺒﺎرة \" َﻓﺎﳌَ ْﺤ ُﺼﻮ ُر ﻋﺒﺎدة اﷲ‪ ،‬واﳌﻌﻨﻰ َﻣﺎ إﻻ أن أ َﻋ ْﺒ َﺪ ا ِﷲ \" ﺳﺎﻗﻄﺔ ﻣﻦ )ب(‪.‬‬ ‫)‪ (6‬ﻛﺘﺐ ﻣﻘﺎﺑﻠﻬﺎ ِﰲ )ب( ﺑﻌﺪ أن ﺣﺼﻞ اﻟﺴﻘﻂ اﻟﺴﺎﺑﻖ‪ ،‬ﻛﻠﻤﺔ َﻏ ْﲑ واﺿﺤﺔ‪ ،‬وﻟﻜﻦ ﻟﻌﻠﻬﺎ \"ﺑﻠﻎ ﻣﻘﺎﺑﻠﺔ\"‪.‬‬ ‫)‪َ (7‬ز ْﺟ ٌﺮ ﻣﻦ َز ْﺟ ِﺮ اﻟﺒﻐﺎل ﺧﺎ ّﺻﺔ‪ ،‬وﻫﻨﺎك ﻣﻦ ﻳﻘﻮل َﺣ َﺪس‪ ،‬وﻗﻴﻞ َﺣ َﺪ ْس و َﻋـ َﺪ ْس ا ْﺳـ َﲈ َﺑ ﱠﻐـﺎ َﻟ ْﲔ َﻋـ َﲆ ﻋﻬـﺪ ﺳـﻠﻴ َﲈن ﺑـﻦ داود ﻋﻠـﻴﻬ َﲈ‬ ‫اﻟﺴﻼم‪ ،‬ﻛﺎﻧﺎ َﻳ َﻌﻨﻔﺎ ِن َﻋ َﲆ اﻟﺒِﻐﺎ ِل‪ ،‬ﻓﺈِذا ُذ ِﻛ َﺮا َﻧ َﻔ َﺮ ْت ﺧﻮﻓ ًﺎ ﳑﱠﺎ ﻛﺎﻧﺖ ﺗﻠﻘﻰ ﻣﻨﻬ َﲈ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ْ َ :‬ﲥ ِﺬﻳ َﺐ اﻟ ﱡﻠ َﻐ ِﺔ‪ِ ،‬ﻟ َﻸ ْز َﻫ ِﺮ ّي‪ ،(69/2) ،‬و َ ْﲨ َﻬ َﺮ َة اﻟ ﱡﻠ َﻐ ِﺔ‪ ،‬ﻻ ْﺑ ِﻦ ُد َر ْﻳﺪ‪ ،(262/2) ،‬و ِﻟ َﺴﺎ َن اﻟ َﻌ َﺮ ِب‪ ،‬ﻻ ْﺑ ِﻦ َﻣﻨْ ُﻈﻮر‪.(805/2) ،‬‬ ‫)‪ِ (8‬ﰲ )ب( \"ﻧﺠﻮر\"‪.‬‬ ‫)‪ (9‬اﻟﻘﺎﺋﻞ ﻳﺰﻳﺪ ُﻣ َﻔ ﱢﺮغ ا ِْﳊﻤ َ ِﲑ ﱡي‪َ ،‬و َﻗﺎ َل َذ ِﻟ َﻚ ﳌَﺎ َﻛﺎ َن َ ْﳏ ُﺒﻮ ًﺳﺎ ِﻋ ْﻨﺪ ُﻣ َﻌﺎ ِو َﻳﺔ‪ ،‬ﻓﻜﻠﻤﻮا ﻣﻌﺎوﻳﺔ ﻓِﻴﻪ ﻹﺧﺮاﺟﻪ ﻣﻦ اﻟﺴﺠﻦ‪ ،‬ﻓﺨﺮج ﺣﺘـﻰ أﺗـﻰ‬ ‫أﺗﻰ ﺳﺠﺴﺘﺎن‪ ،‬ﻓﺒﻠﻎ َذ ِﻟ َﻚ ﻋﺒﺎد ﺑﻦ زﻳﺎد ﻓﺄرﺳ َﻞ إِ َﱃ ﲪﺤﺎم‪ ،‬ﻓﻠ ﱠﲈ رأى ﻋﻬﺪ ﻣﻌﺎوﻳﺔ ﻛﻒ‪ ،‬وأﻗﺒﻞ ﲪﺤﺎم ﺑﺎﺑﻦ ﻣﻔﺮغ َﻋ َﲆ ﺑﻐﻠﺔ ﻣﻦ ﺑﻐﺎل‬ ‫اﻟﱪﻳﺪ‪ ،‬ﻓﺮﻛﺒﻪ ﻳﺰﻳﺪ و َﺳ ﱠﲈ ُه ﺑ َﺰ ْﺟ ِﺮه‪َ ،‬و َﻗﺎ َل ﻛﻠ َﲈﺗﻪ ﻫﺬه‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬أد َب اﻟﻜﺎﺗﺐ‪ ،‬ﻻ ْﺑ ِﻦ ُﻗ َﺘ ْﻴ َﺒﺔ‪) ،‬ص‪ ،(272 ،271‬واﻟﺒﻐﺎ َل‪ ،‬ﻟﻠﺠﺎﺣﻆ‪.(273) ،‬‬ ‫‪202‬‬

‫َﻗﺎ َل ‪ :‬وﻗﺪ َذ َﻛ َﺮ اﺑ ُﻦ َﻣﺎﻟِﻚ ِﰲ آﺧ ِﺮ اﻟ َﺒﺎب َأ ﱠﻧ ُﻪ ﻗﺪ ﳛﺬ ُف َﻣﺎ ﻋﻠﻢ ﻣﻦ َﻣ ْﻮ ُﺻﻮل َﻏ ْﲑ اﻷﻟﻒ واﻟﻼم‪ ،‬وﻳ َﻌﻨﻲ‬ ‫ﺑﺎﳌَ ْﻮ ُﺻﻮل اﻻﺳﻤﻲ‪.‬‬ ‫َو َﻗﺎ َل َﺷ ْﻴ ُﺨﻨَﺎ ‪ -‬ﻳ َﻌﻨﻲ َأ ِﰊ َﺣ ﱠﻴﺎن )‪ِ -(1‬ﰲ َ ْﴍ ِﺣﻪ ‪ :‬إ ﱠن َﻫ َﺬا ﳾ ٌء َذ َﻫ َﺐ إﻟﻴﻪ اﻟﺒﻐﺪادﻳﻮن واﻟﻜﻮﻓِﻴﻮن‪ ،‬وأ ّﻣـﺎ‬ ‫اﻟﺒﴫﻳﻮن َﻏ ْﲑ اﻷَ ْﺧ َﻔﺶ)‪ ،(2‬ﻓﻼ ُﳚﻴﺰون َذﻟِ َﻚ‪.‬‬ ‫و َﻗﺎ َل)‪َ : (3‬ذ َﻛ َﺮ َﺷ ْﻴﺨﻨﺎ ‪ -‬ﻳ َﻌﻨﻲ أﺑﺎ َﺣ ﱠﻴﺎن ‪ -‬ﻣﻦ اﻟ ﱠﺸ َﻮا ِﻫﺪ ﻗﻮﻟﻪ ‪:‬‬ ‫ﺑِﻤﻌﺘــﺪل وﻓــﻖ وﻻ ُﻣﺘ َﻘــﺎر ِب)‪(4‬‬ ‫َﻓ َﻮ ا ِﷲ َﻣﺎ ﻧِ ْﻠـ ُﺘ ْﻢ َو َﻻ ﻧِﻴـ َﻞ ِﻣـ ْﻨ ُﻜ ْﻢ‬ ‫و َﻗﺎ َل ‪ :‬اﻟﺘﻘﺪﻳ ُﺮ َﻣﺎ ا ﱠﻟ ِﺬي ﻧﻠﺘﻢ‪َ ،‬و َذ َﻛ َﺮ ﺷﻮاﻫ َﺪ َﻛﺜِﲑة‪ ،‬وﱂ أ َر َأ َﺣ ًﺪا َﺧ ﱠﺮ َج َذ ِﻟ َﻚ ِﰲ َﻗ ْﻮ ِﻟ ِﻪ ‪ :‬و َﻫ َﺬا ﲢﻤﻠـﲔ‪ ،‬وﻗـﺪ‬ ‫ﺧﺮﺟﺖ ﻋﻠﻴﻪ َﻣﺎ َو َﻗ َﻊ ﻣﻦ ﻗﻮ ِﻟﻪ ‪ِ :‬ﻫ َﺮ ِﻗﻞ َﻫ َﺬا ﻳﻤﻠِﻚ ﻫﺬه اﻷﻣﺔ‪ ،‬وﻗﺪ َﻇ َﻬﺮ‪ ،‬وﻗﺪ َذ َﻛ ْﺮ ُت َذﻟِ َﻚ ِﰲ اﻟ ِﻔﻴ ِﺾ ا َﳉـﺎ ِري َﻋـ َﲆ‬ ‫َﺻ ِﺤﻴ ِﺢ اﻟﺒُ َﺨﺎ ِر ّي‪.‬‬ ‫َو ِﻣ ْﻦ َذ ِﻟ َﻚ َﻣﺎ اﺳﺘﺪر َﻛﻪ َﻋ َﲆ اﻟ ﱠﺸﻴْ ِﺦ َأ ِﰊ َﺣ ﱠﻴﺎن ِﰲ َ ْﴍ ِح اﻟﺘﱠ ْﺴ ِﻬﻴ ِﻞ‪ِ ،‬ﻣ ْﻦ َأ ﱠﻧ ُﻪ ﻳﻨﺒﻐﻲ أن ﻳﺰا َد ُﻣﻮﺟﺐ ﺗﺄﺧ ِﲑ اﳋـ ِﱪ‬ ‫َﺗ َﻌﺪد اﻷﺧﺒﺎ ِر اﻟﺘﻲ ﻫﻲ ﺑﻤ َﻌﻨﻰ اﳋ ِﱪ اﻟ َﻮا ِﺣﺪ‪َ ،‬ﺣ َﻜﻰ َذ ِﻟ َﻚ َﻋﻦ)‪َ (5‬ﺻﺎ ِﺣﺐ)‪ (6‬اﻟﺒﺪﻳﻊ)‪َ (7‬ﻋﻦ اﻷﻛﺜﺮﻳﻦ‪ ،‬ﺣﻴﺚ َﻗـﺎ َل‪ :‬وﻗـﺪ‬ ‫)‪ِ (1‬ﰲ )ب( \" َأ ُﺑﻮ َﺣ ﱠﻴﺎن\"‪ ،‬دون ﻛﻠﻤﺔ \"ﻳ َﻌﻨﻲ\"‪ ،‬ﻓﺎﳌﺘﺤﺪث ﻫﻨﺎ اﻟ ُﺒ ْﻠ ِﻘﻴﻨِ ّﻲ‪ ،‬واﺑﻨﻪ ﻓﴪ ﻣﻦ ُﻫ َﻮ َﺷ ْﻴﺨﻪ اﻟﺬي ﻳﻘﺼﺪ‪.‬‬ ‫)‪ (2‬ﻫﻮ ﺳﻌﻴﺪ ﺑﻦ ﻣﺴﻌﺪة اﳌﺠﺎﺷﻌﻲ‪ ،‬ﻣﻮﱃ ﺑﻨﻲ ﳎﺎﺷﻊ ﺑﻦ دارم ﻣﻦ أﻫﻞ ﺑﻠﺦ‪ ،‬وﻫﻮ اﻷوﺳﻂ‪ ،‬ﺣﻴﺚ ﻗﺎل اﻟﺴﻴﻮﻃﻲ‪\" ،‬وﺣﻴﺚ أﻃﻠـﻖ ﰲ‬ ‫ﰲ ﻛﺘﺐ اﻟﻨﺤﻮ اﻷﺧﻔﺶ ﻓﻬﻮ اﻷوﺳﻂ ﻓﺈن أرﻳﺪ اﻷﻛﱪ أو اﻷﺻﻐﺮ َﻗ ﱠﻴﺪوه\"‪.‬‬ ‫اﻧﻈﺮ‪ :‬اﻟﺒﻠﻐﺔ ﰱ ﺗﺮاﺟﻢ أﺋﻤﺔ اﻟﻨﺤﻮ واﻟﻠﻐﺔ‪) ،‬ص‪ ،(24‬وﺑﻐﻴﺔ اﻟﻮﻋﺎة ِﰲ َﻃ َﺒ َﻘـﺎت اﻟﻠﻐـﻮﻳﲔ واﻟﻨﱡ َﺤـﺎة‪ ،(590/1) ،‬واﳌﺰﻫـﺮ ﰲ ﻋﻠـﻮم‬ ‫اﻟﻠﻐﺔ‪ ،(388/2) ،‬ﻛﻼﳘﺎ ﻟﻠﺴﻴﻮﻃﻲ‪.‬‬ ‫)‪ (3‬ﻛﻠﻤﺔ \" َﻗﺎ َل\" ﻣﻦ )ب(‪.‬‬ ‫)‪ (4‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟﺘﺬﻳﻴ َﻞ واﻟﺘﻜﻤﻴﻞ‪ ،(170 ،169/3) ،‬وﻧﺴﺐ اﻟﺒﻴﺖ ﻟ َﻌ ْﺒﺪ اﷲِ ﺑﻦ رواﺣﺔ‪ ،‬وﻻ ﻳﻮﺟﺪ ِﰲ دﻳﻮاﻧﻪ‪ ،‬وﻛﺬا اﺑﻦ َﻣﺎﻟِـﻚ ِﰲ َ ْﴍح‬ ‫اﻟﻜﺎﻓِﻴﺔ اﻟﺸﺎﻓِﻴﺔ‪ ،(846/2) ،‬وﻛﺬا ِﰲ َ ْﴍ ِح أﺑﻴﺎت ﻣﻐﻨﻲ اﻟﻠﺒﻴﺐ‪ ،(309/7) ،‬ﻟﻌﺒﺪ اﻟﻘﺎدر اﻟ َﺒ ْﻐ َﺪادي ﻣﻦ اﳌﺘـﺄﺧﺮﻳﻦ‪َ ،‬أ ﱠﻣـﺎ ِﰲ َ ْﴍح‬ ‫اﻟ ﱠﺘ ْﺴ ِﻬﻴ ِﻞ‪ ،(235/1) ،‬ﻓﻨﺴﺒﻪ اﺑﻦ َﻣﺎ ِﻟﻚ ﳊﺴﺎن ﺑﻦ ﺛﺎﺑﺖ َر ِ َﴈ اﷲُ َﻋﻨْ ُﻪ‪.‬‬ ‫)‪ِ (5‬ﰲ )ب( \"ﻋﲆ\"‪.‬‬ ‫)‪ِ (6‬ﰲ )ب( \"ﺣﺴﺐ\"‪.‬‬ ‫)‪ (7‬ﻫﻮ ُ َﳏ ﱠﻤﺪ ﺑﻦ ﻣﺴﻌﻮد اﻟ َﻐ ْﺰ ِ ّﲏ‪ ،‬ﻫﻜﺬا ﺳ ﱠﲈه َأ ُﺑﻮ َﺣ ﱠﻴﺎن‪َ ،‬و َﻗﺎ َل اﺑ ُﻦ ﻫﺸﺎم ‪ :‬اﺑﻦ اﻟ ﱠﺰﻛ ّﻲ‪َ ،‬ﺻﺎ ِﺣﺐ ِﻛ َﺘﺎب اﻟﺒﺪﻳﻊ‪ ،‬وﻧﺴﺒﻪ إﺳ َﲈﻋﻴﻞ ﺑﺎﺷـﺎ ِﰲ‬ ‫ِﰲ ﻫﺪﻳﺔ اﻟﻌﺎرﻓﲔ ﺑﺎﻟﻐﺰي ﺧﻄﺄ‪.‬‬ ‫و َ ﱠﴏ َح اﻟ ّﺴ ُﻴﻮ ِﻃ ّﻲ أن أﺑﺎ َﺣ ﱠﻴﺎن أﻛﺜﺮ ﻣﻦ اﻟﻨﻘﻞ ﻋﻨﻪ‪ ،‬و َﻫ َﺬا دﻟﻴ ٌﻞ َﻋ َﲆ أن اﻟ َﻘ ْﻮل ﺑﺄن ﲨﻴﻊ اﳌﻮاﺿﻊ اﻟﺘﻲ َﺟ َﺮى ﻓﻴﻬﺎ ِذ ْﻛ ُﺮ اﻟﺒﺪﻳﻊ ﻋﻨﺪ َأ ِﰊ‬ ‫َﺣ ﱠﻴﺎن إﻧ َﲈ ﻳﺮاد ﲠﺎ ﺑﺪﻳﻊ اﻟﻐﺰﲏ ﻻ ﺑﺪﻳﻊ ﻏﲑه‪ ،‬ﻛﺎﳌﻨﺴﻮب ﻻ ْﺑ ِﻦ اﻷَﺛِ ِﲑ ا َﳉ َﺰ ِر ّي‪ ،‬ا ُﳌ َﺒﺎرك ﺑﻦ ُ َﳏ ﱠﻤﺪ‪.‬‬ ‫َو َذ َﻛ َﺮه اﺑﻦ ﻫﺸﺎم ِﰲ اﳌﻐﻨﻲ‪ ،‬وﻗﺎل ‪ :‬ﻫﻮ ﻛِ َﺘﺎب ﺧﺎﻟﻒ ﻓﻴﻪ أﻗﻮال اﻟ ﱠﻨ ْﺤ ِﻮﻳﲔ ِﰲ أﻣﺮ َﻛﺜِـﲑة‪َ ،‬و َﻗـﺎ َل اﻟ ّﺴـ ُﻴﻮﻃِ ّﻲ ‪ :‬وﱂ أﻋـﺮف ﺷـﻴﺌ ًﺎ ﻣـﻦ‬ ‫أﺣﻮاﻟﻪ‪ُ .‬ﺗ ُﻮ ﱢ َﰲ َﺳ َﻨﺔ )‪ 421‬ﻫـ(‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ﻣﻐﻨﻲ اﻟﻠﺒﻴﺐ ﻋﻦ ﻛِ َﺘﺎب اﻷﻋﺎرﻳـﺐ‪ ،‬ﻻ ْﺑـ ِﻦ ﻫﺸـﺎم‪ ،(76/6) ،‬وﺑﻐﻴـ َﺔ اﻟﻮﻋـﺎة ِﰲ َﻃ َﺒ َﻘـﺎت اﻟﻠﻐـﻮﻳﲔ واﻟ ﱡﻨ َﺤـﺎة‪ ،‬ﻟﻠ ّﺴـ ُﻴﻮ ِﻃ ّﻲ‪،‬‬ ‫)‪ ،(245/1‬وﻫﺪﻳ َﺔ اﻟﻌﺎرﻓﲔ‪ ،‬ﻹﺳ َﲈﻋﻴﻞ ﺑﺎﺷﺎ اﻟ َﺒ ْﻐ َﺪادي‪ ،(64/2) ،‬وﻣﻌﺠ َﻢ اﳌﺆﻟﻔﲔ‪ ،‬ﻟﻌﻤﺮ رﺿﺎ ﻛ َﺤﺎ َﻟﺔ‪.(714/3) ،‬‬ ‫‪203‬‬

‫وﻗﺪ ﻳﺮوا)‪ (1‬ﳌﺒﺘﺪأ)‪ (2‬ﺧﱪان ﻓﺼﺎﻋ ًﺪا‪َ ،‬ﻗﺎﻟُﻮا ‪َ :‬ﻫ َﺬا ﺣﻠﻮ ﺣﺎﻣﺾ‪ ،‬و َﻫ َﺬا أﺑﻴﺾ أﺳﻮد‪ ،‬وﻋﻠﻴـﻪ ﻗﻮﻟـﻪ َﺗ َﻌـﺎ َﱃ ‪ ~ :‬‬ ‫¡‪) ‬اﻟﱪوج ‪.(14 :‬‬ ‫َﻗﺎ َل ‪ :‬و َﻫ َﺬان اﳋﱪان وﻗﻌﺎ ﲨﻴ ًﻌﺎ ﺧـ ًﱪا ﻟﻠﻤﺒﺘـﺪأِ ﳌﺸـﺎﲠﺘﻬ َﲈ ا ُﳉ َﻤـﻞ‪ ،‬ﻓـﻼ ﳚـﻮ ُز اﻟ َﻔ ْﺼـﻞ ﺑﻴـﻨﻬ َﲈ‪ ،‬وﻻ‬ ‫ﺗﻘﺪﻣﻬ َﲈ)‪َ (3‬ﻋ َﲆ اﳌﺒﺘﺪأ ِﻋ ْﻨﺪ اﻷﻛﺜﺮﻳﻦ‪ ،‬وﻻ ﺗﻘﺪم أﺣﺪ َﳘﺎ َﻋ َﲆ اﻵﺧﺮ‪ ،‬وﻗـﺪ أﺟـﺎزه ﺑﻌﻀـﻬﻢ‪َ ،‬ﻗـﺎ َل ‪ :‬وﻗـﺪ ﺣﻜـﺎه‬ ‫اﻟ ﱠﺸ ْﻴﺦ َأ ِﰊ َﺣ ﱠﻴﺎن ِﰲ ﺗﻌﺪد اﻷﺧﺒﺎر)‪.(4‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َأ ﱠﻧ ُﻪ َﺗ َﻌ ﱠﻘ َﺐ َﻋ َﲆ ﻗﻮل اﻟ ﱠﺸ ْﻴ ِﺦ َأ ِﰊ َﺣ ﱠﻴﺎن ِﰲ ﺑﺎ ِب ُد ُﺧﻮ ِل اﻟ َﻔﺎ ِء)‪َ (5‬ﻋ َﲆ َﺧ َ ِﱪ اﳌُﺒﺘﺪأِ ا ُﳌﻀﻤﻦ ﻣ َﻌﻨﻰ)‪(6‬‬ ‫ﻣ َﻌﻨﻰ)‪ (6‬اﻟ ﱠ ْﴩ ِط‪ ،‬إذا َد َﺧ َﻠ ْﺖ َﻋ َﻠﻴﻪ َأ ﱠن وﻗﺪ َﻗﺒِ َﻞ إِ ْد َﺧﺎ َل َأ ﱠن ِﰲ اﳌﻮاﻧِ ِﻊ ِﻣ َﻦ اﻟ َﻔﺎ ِء ُﻫ َﻮ رأ ُي ﺳـﻴﺒﻮﻳﻪ‪ ،‬وإﺧﺮاﺟﻬـﺎ َر ْأ ُي‬ ‫اﻷَ ْﺧ َﻔﺶ)‪ ،(7‬ﺑ َﺄ ﱠﻧﻪ ﱂْ ﻳﺘﻌﻘﺐ َﻋ َﲆ ﻣﻦ ﻧﻘﻞ َذﻟِ َﻚ‪.‬‬ ‫واﻟ ﱠﻈﺎ ِﻫ ُﺮ َأ ﱠﻧ ُﻪ ﱂْ َﻳ ِﻘ ْﻒ َﻋ َﲆ َﻧ ﱢﺺ ﺳﻴﺒﻮﻳﻪ‪ ،‬وﻗﺪ ‪/37‬أ َو َﻗ َﻒ اﻟ ﱠﺸ ْﻴ ُﺦ اﺑ ُﻦ َﻣﺎﻟِﻚ َﻋـ َﲆ َﻧـ ﱢﺺ ﺳـﻴﺒﻮﻳﻪ‪َ ،‬ﻓ َﻘـﺎ َل‬ ‫)‪(8‬ﱄ ِﰲ َ ْﴍ ِح اﻟ َﻜﺎﻓِ َﻴﺔ ‪َ :‬ﻧ ﱠﺺ َﻋ َﲆ)‪َ (9‬ذﻟِ َﻚ ِﰲ َأ ﱠن وإِ ﱠن ﺳﻴﺒﻮﻳﻪ‪ ،‬و ُﻫ َﻮ اﻟ َﺼ ِﺤﻴﺢ ا ﱠﻟ ِﺬي ورد ﺑﻪ اﻟﻘﺮءان)‪.(10‬‬ ‫َﻗﺎ َل ﺳﻴﺒﻮﻳﻪ َر ِ َﲪ ُﻪ اﷲُ ‪َ :‬و َﻗﺎ َل اﷲُ َﺗ َﻌـﺎ َﱃ ﺟـﺪه ‪¼»º¹¸¶µ ´³ :‬‬ ‫)اﳉﻤﻌﺔ ‪ ،(8 :‬وﻣﺜـﻞ َذﻟِـ َﻚ ‪ba`_^]\\[ZYXW VU :‬‬ ‫)اﻟﱪوج ‪.(11)(10 :‬‬ ‫)‪ِ (1‬ﰲ )ب( \"ﻳﺰد\"‪.‬‬ ‫)‪ِ (2‬ﰲ )ب( \"ﻟﻠﻤﺒﺘﺪأ\"‪.‬‬ ‫)‪ِ (3‬ﰲ )ب( \"ﺗﻘﺪﻳﻤﻬ َﲈ\"‪.‬‬ ‫)‪ (4‬اﻟﺘﺬﻳ ُﻞ واﻟﺘﻜﻤﻴﻞ‪.(88 ،87/) ،‬‬ ‫)‪ِ (5‬ﰲ )ب( \"اﻟﻔﺎﻋﻞ\" ﺧﻄﺄ‪.‬‬ ‫)‪ِ (6‬ﰲ )ب( \"ﻣﻊ\"‪.‬‬ ‫)‪ (7‬اﻟﺘﺬﻳﻴ ُﻞ واﻟﺘﻜﻤﻴﻞ‪ ،(110/4) ،‬وا ْﻧ ُﻈ ْﺮ ﻛﻼم اﻷَ ْﺧ َﻔﺶ ﰲ ‪ :‬ﻣﻌﺎﲏ اﻟﻘﺮءان‪) ،‬ص‪.(87‬‬ ‫)‪ (8‬ﻛﻠﻤﺔ \"ﱄ\" ﻣﻦ )ب(‪.‬‬ ‫)‪ (9‬ﻛﺘﺒﺖ ﻛﻠﻤﺔ \"ﻋﲆ\" ِﰲ )ب( إِ َﱃ أﻋﲆ ﺑﲔ ﻛﻠﻤﺔ \"ﻧﺺ\" وﻛﻠﻤﺔ \" َذﻟِ َﻚ\"‪ ،‬ﻓﻜﺄﻧﻪ ﻧﺴﻴﻬﺎ ُﺛ ﱠﻢ َﻛ َﺘ َﺒ َﻬﺎ ﺑﻌﺪ َذﻟِ َﻚ‪.‬‬ ‫)‪ْ َ (10‬ﴍ ُح اﻟﻜﺎﻓﻴﺔ اﻟﺸﺎﻓﻴﺔ‪.(376/1) ،‬‬ ‫)‪ (11‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟﻜِ َﺘﺎب‪.(103/3) ،‬‬ ‫‪204‬‬

‫َﻫ َﺬا ﻛﻼ ُم ﺳﻴﺒﻮﻳﻪ و ُﻫ َﻮ ﴏﻳ ٌﺢ ِﰲ َﺟ َﻮا ِز دﺧﻮ ِل اﻟ َﻔﺎ ِء ِﰲ َﺧ َ ِﱪ)‪ (1‬ا ﱠﻟـ ِﺬﻳﻦ‪ ،‬وإِ ﱠن ُد ُﺧـﻮ َل إِ ﱠن َﻋـ َﲆ ا ﱠﻟـ ِﺬﻳﻦ ﻻ‬ ‫ﻳﻤﻨ ُﻊ ِﻣ ْﻦ َذﻟِ َﻚ‪ ،‬وﻗﺪ)‪ (2‬ﻧﻘﻞ َﻋﻦ اﻟ ﱠﺰ َ ْﳐ َ ِﴩ ّي ِﰲ َﻏ ْﲑ ا ُﳌ َﻔ ﱠﺼﻞ َأ ﱠﻧ ُﻪ َﻋ َﻜ َﺲ اﻟ ﱠﻨﻘـ َﻞ‪َ ،‬ﻓﻨَ َﻘـ َﻞ َﻋـﻦ ﺳـﻴﺒﻮﻳﻪ اﳌَ َﻨـ َﻊ‪ ،‬و َﻋـﻦ‬ ‫اﻷَ ْﺧ َﻔﺶ ا َﳉ َﻮاز‪.‬‬ ‫واﻟﻮﻫﻢ ِﰲ َذﻟِ َﻚ َوا ِﺿ ٌﺢ‪ ،‬وﺟﺮى)‪َ (3‬ﲨﺎﻋ ٌﺔ ﻣﻦ ُ ﱠﴍا ِح اﳌُ َﻔ ﱠﺼـ ِﻞ)‪ ،(4‬وﻣـﻨﻬﻢ اﺑـ ُﻦ ا َﳊﺎ ِﺟـﺐ َﻋـ َﲆ َذﻟِـ َﻚ)‪،(5‬‬ ‫َذﻟِ َﻚ)‪ ،(5‬واﺳﺘﻤ ﱠﺮ ِﰲ ﻃﺮﻳﻘﺔ اﻟ َﻌ َﺠ ِﻢ إِ َﱃ اﻵن‪ ،‬وﻫﻮ َو ْﻫ ٌﻢ ﺑﻼ َﺗ َﻮ ﱡﻗﻒ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﺗ َﻌ ﱡﻘ ُﺒ ُﻪ َﻋ َﲆ اﻟ ﱠﺸ ْﻴ ِﺦ َأ ِﰊ َﺣ ﱠﻴﺎن ِﰲ َﺑﺎ ِب َﻛﺎ َن َو َأ َﺧ َﻮاﲥﺎ‪ ،‬ﺣﻴﺚ َﻗﺎ َل ‪ :‬وﻛﻠﻬﺎ َأ ْﻓ َﻌﺎل ﺑـﻼ ﺧـﻼف‪،‬‬ ‫إﻻ ﻟﻴﺲ)‪.(6‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨ َﻨﺎ اﻟ َﻮاﻟِ ُﺪ َر ِ َﴈ ا ُﷲ َﻋ ْﻨ ُﻪ ‪ِ :‬ﰲ أﴎا ِر اﻟ َﻌ َﺮﺑﻴ ِﺔ ﻻﺑ ِﻦ اﻷَ ْﻧﺒﺎري)‪ِ (7‬ﺧ َﻼ ٌف ِﰲ اﻟ ُﻜ ﱢﻞ ﱂ ﳛﻔ ْﻈـﻪ اﻟ ﱠﺸـ ْﻴ ُﺦ‬ ‫َر ِ َﲪ ُﻪ ا ُﷲ َﺗ َﻌﺎ َﱃ)‪ ،(8‬ﻓﺈﻧﻪ َﻗﺎ َل ِﰲ َأ ﱠو ِل َﻫ َﺬا اﻟ َﺒﺎ ِب ‪ :‬ﻓﺈن َﻗﺎ َل ﻗﺎﺋِـ ٌﻞ ‪ :‬أي ﳾء َﻛـﺎ َن وأﺧﻮاﲥـﺎ ِﻣـ َﻦ اﻟ َﻜـ َﻼ ِم؟ ﻗﻴـﻞ ‪:‬‬ ‫أﻓﻌﺎل‪ ،‬وذﻫﺐ ﺑﻌﺾ اﻟﻨﺤﻮﻳﲔ إِ َﱃ أﳖﺎ ﺣﺮوف وﻟﻴﺴﺖ أﻓﻌﺎل؛ ﻷَ ﱠﳖﺎ )‪(9‬ﻻ ﺗﺪ ﱡل َﻋ َﲆ اﳌَ ْﺼ َﺪر‪ ،‬وﻟﻮ ﻛﺎﻧﺖ أﻓﻌـﺎﻻً‬ ‫أﻓﻌﺎﻻً ﻟ َﻜﺎ َن ﻳﻨﺒﻐﻲ أن ﺗﺪل َﻋ َﲆ ا َﳌ ْﺼ َﺪر‪ ،‬ﻓﻠ ﱠﲈ ﱂ ﺗﺪل َﻋ َﲆ ا َﳌ ْﺼ َﺪر دل َﻋـ َﲆ أﳖـﺎ ﻟﻴﺴـﺖ أﻓﻌـﺎﻻً‪ ،‬ﻓـﺪل َﻋـ َﲆ أﳖـﺎ‬ ‫ﺣﺮوف‪ ،‬واﻟ َﺼ ِﺤﻴﺢ أﳖﺎ َأ ْﻓ َﻌﺎل و ُﻫ َﻮ َﻣ ْﺬ َﻫﺐ اﻷﻛﺜﺮﻳﻦ)‪.(10‬‬ ‫)‪ (1‬ﻛﻠﻤﺔ \"ﺧﱪ\" ﻣﻦ )ب( وﻫﻲ ﺳﺎﻗﻄﺔ ﻣﻦ )أ(‪.‬‬ ‫)‪ِ (2‬ﰲ )ب( \"ﻓﻘﺪ\"‪.‬‬ ‫)‪ِ (3‬ﰲ )ب( \"ﺧﱪﲏ\"‪.‬‬ ‫)‪ (4‬أي اﳌﻔﺼﻞ ِﰲ ﺻﻨﺎﻋﺔ اﻹﻋﺮاب ﻟﻠﺰﳐﴩي‪.‬‬ ‫)‪ (5‬اﻹﻳﻀﺎ ُح ِﰲ َ ْﴍح اﳌﻔﺼﻞ‪.(206 ،205/) ،‬‬ ‫)‪ (6‬اﻟﺘﺬﻳﻴ ُﻞ واﻟﺘﻜﻤﻴﻞ‪.(146/4) ،‬‬ ‫)‪ُ (7‬ﻫ َﻮ ﻛ َﲈل اﻟ ﱢﺪﻳﻦ‪َ ،‬أ ُﺑﻮ اﻟﱪﻛﺎت‪َ ،‬ﻋ ْﺒﺪ اﻟ ﱠﺮ ْ َﲪﻦ ﺑﻦ ُ َﳏ ﱠﻤـﺪ ﺑـﻦ ﻋﺒﻴـﺪ اﷲ ﺑـﻦ َأ ِﰊ َﺳـ ِﻌﻴﺪ – وﻋﻨـﺪ اﺑـﻦ ﻛﺜـﲑ ﰲ اﻟﺒﺪاﻳـﺔ واﻟﻨﱢ َﻬﺎ َﻳـﺔ‬ ‫\"اﻟﺴﻌﺎدات\" ‪ -‬اﻷﻧﺒﺎري‪ُ ،‬ﺗ ُﻮ ﱢ َﰲ َﺳ َﻨﺔ ‪577‬ﻫـ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ِﰲ ‪ :‬اﻟﻜﺎﻣ ِﻞ ِﰲ اﻟ َﺘﺎ ِرﻳﺦ‪ ،‬ﻻ ْﺑـ ِﻦ اﻷﺛـﲑ‪ ،(109/10) ،‬واﻟﺒﺪاﻳـ ِﺔ واﻟ ﱢﻨ َﻬﺎ َﻳـﺔ‪ ،‬ﻻ ْﺑـ ِﻦ َﻛﺜِـﲑ‪ ،(380/12) ،‬و َﻃ َﺒ َﻘـﺎ ِت‬ ‫اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻴﺔ‪ ،‬ﻻ ْﺑ ِﻦ َﻗﺎ ِﴈ ُﺷ ْﻬ َﺒﺔ‪.(10 /2) ،‬‬ ‫)‪ (8‬ﻛﻠﻤﺔ \" َﺗ َﻌﺎ َﱃ\" ﻣﻦ )ب(‪.‬‬ ‫)‪ (9‬ﻛﻠﻤﺔ \"ﻻ\" ﻣﻦ )ب( وﻫﻲ ﺳﺎﻗﻄﺔ ﻣﻦ )أ( وﻳﺪل َﻋ َﲆ َذﻟِ َﻚ ﺑﺎﻗﻲ اﻟﻜﻼم‪.‬‬ ‫)‪ (10‬أﴎا ُر اﻟﻌﺮﺑﻴﺔ‪) ،‬ص‪.(132‬‬ ‫‪205‬‬

‫َو ِﻣ ْﻦ َذﻟِ َﻚ اﻋﱰا ُﺿﻪ َﻋ َﲆ اﻟ ﱠﺸ ْﻴ ِﺦ َأ ِﰊ َﺣ ﱠﻴﺎن ِﰲ ﲣﺮﻳ ِﺞ ﻗﺮاءةِ َﺳ ِﻌﻴﺪ ﺑـﻦ ُﺟ َﺒـﲑ ‪²±°¯ :‬‬ ‫‪ِ ´³‬ﻋ َﺒﺎ ًدا َأ ْﻣ َﺜـﺎ َﻟ ُﻜ ْﻢ¸ )‪) (1‬اﻷﻋـﺮاف ‪ ،(194 :‬ﺑـﺄ ﱠن اﳊﻘﻴﻘـﺔ و‪ِ ‬ﻋ َﺒـﺎ ًدا‪ ‬ﻣﻨﺼـﻮب‪ ،‬و‪َ ‬أ ْﻣ َﺜـﺎ َﻟ ُﻜ ْﻢ‪ ‬أﻳ ًﻀـﺎ‬ ‫ﻣﻨﺼﻮب‪ ،‬ﻓﺈن أﺑﺎ اﻟﻔﺘﺢ اﺑﻦ ِﺟﻨﱢﻲ ﺧﺮﺟﻬﺎ َﻋ َﲆ إن اﻟﻨﺎﻓِﻴﺔ‪ ،‬و َﻗﺎ َل ‪َ :‬ﻣﺎ ا ﱠﻟ ِﺬﻳﻦ ﺗﺪﻋﻮن ﻣﻦ دون اﷲ ﻋﺒﺎ ًدا أﻣﺜـﺎﻟﻜﻢ‪،‬‬ ‫ﻳ َﻌﻨﻲ ِﰲ اﻹﻧﺴﺎﻧﻴﺔ‪ ،‬وإﻧ َﲈ ﻫﻲ ﺣﺠﺎرة وﻧﺤﻮﻫﺎ‪ ،‬ﻓ َﲈ ﻻ ﺣﻴﺎة ﻟﻪ‪ ،‬وﻻ ﻋﻘﻞ)‪.(2‬‬ ‫َﻗﺎ َل اﻟ ﱠﺸ ْﻴﺦ َأ ُﺑﻮ َﺣ ﱠﻴﺎن ‪\" :‬وﻻ ﻳﺘﻌﲔ َﻫ َﺬا اﻟﺘﺨﺮﻳﺞ‪ ،‬ﺑﻞ ﳛﺘﻤ ُﻞ ﻫـﺬه اﻟﻘـﺮاءة اﻟﺸـﺎذة أن ﺗﻜـﻮ َن إن ﻫـﻲ‬ ‫اﳌﺤﻘﻘﺔ ﻣﻦ اﻟﺜﻘﻴﻠﺔ‪ ،‬و َﻳ ُﻜﻮن ﻗﺪ أﻋﻤﻠﻬﺎ وﻧﺼﺐ اﳋﱪ ﲠﺎ َﻋ َﲆ ﺣ ﱢﺪ َﻣﺎ ﺟﺎء َذﻟِ َﻚ ِﰲ إ ﱠن اﳌﺸـﺪدة‪ِ ،‬ﰲ ﻗـﻮل ﻋﻤـﺮو‬ ‫ُﺧ َﻄﺎ َك ِﺧ َﻔﺎ َﻓـ ًﺎ إ ﱠن ُﺣ ﱠﺮا َﺳـﻨﺎ ُأ ْﺳـﺪ ًا)‪(4‬‬ ‫اﺑﻦ أﰊ رﺑﻴﻌﺔ)‪: (3‬‬ ‫ا ْﺳ َﻮ ﱠد ُﺟ ْﻨ ُﺢ اﻟﻠﻴـ ِﻞ َﻓ ْﻠ َﺘـﺄ ِت َو ْﻟـ َﺘ ُﻜ ْﻦ‬ ‫و َﻫ َﺬا اﻟﺘﺨﺮﻳ ُﺞ َأ ْﺣﺴﻦ‪ ،‬ﺑﻞ َﻳ َﺘ َﻌ ﱠ ُﲔ ﻟﺘﻮاﻓ ِﻖ اﻟ ِﻘﺮاﺋﺘﲔ‪ ،‬وأ ّﻣﺎ ﲣﺮﻳ ُﺞ أي اﻟﻔﺘﺢ ﻓ ِﻔﻴﻪ ﺗﻨﺎ ِﰲ ِﰲ اﻟﻘﺮاﺋﺘﲔ\")‪.(5‬‬ ‫اﻟﻘﺮاﺋﺘﲔ\")‪.(5‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨ َﻨﺎ اﻟ َﻮا ِﻟ ُﺪ َر ِ َﴈ ا ُﷲ َﻋ ْﻨ ُﻪ ‪ِ :‬ﰲ َﻫ َﺬا اﻟﺘﺨﺮﻳ ِﺞ اﻋﱰا ٌض ﻣﻦ ﺟﻬـ ِﺔ ‪/37‬ب أ ﱠن إﻋـ َﲈ َل اﻟﺜﻘﻴﻠـ ِﺔ ﻟﻨﺼـ ِﺐ‬ ‫اﳉﺰأﻳﻦ ﻗﻠﻴ ٌﻞ‪ ،‬وﱂ ُﻳﺴﻤ ْﻊ ِﰲ اﳋ ِﻔﻴﻔﺔ إﻋ َﲈل اﳉﺰأﻳﻦ‪ ،‬ﻓ َﻜﺎ َن اﻟﺘﺨﺮﻳ ُﺞ اﻷَ ﱠو ُل أوﱃ‪ ،‬وﻻ ﻳﻨﺎ ِﰲ ﺑـﲔ اﻟﻘـﺮاءﺗﲔ ِﰲ اﳌﻌﻨـﻰ‬ ‫ﻓﻘﺮاءةاﻟﺘﺸﺪﻳﺪﺗﻘﺘﴤأنﻳﻜﻮﻧﻮاﻋﺒﺎ ًداأﻣﺜﺎﻟﻜﻢﺑﺎﻟﻨﺴﺒﺔ إِ َﱃ اﻟﻌﺒﻮدﻳﺔ‪ ،‬ﻻ ﺑﺎﻟﻨﺴﺒﺔ إِ َﱃ اﻷوﺻﺎف)‪ (6‬اﳌﺨﺘﺼـﺔ ﺑﺎﻹﻧﺴـﺎن‪،‬‬ ‫ﺑﺎﻹﻧﺴﺎن‪ ،‬وﻗﺮاءةاﻟﺘﺨ ِﻔﻴﻒﻓِﻴﻬﺎﻧ ْﻔﻲاﳌﺜﻠﻴﺔﺑﺎﻟﻨﺴﺒﺔإِ َﱃأوﺻﺎف)‪(7‬اﻹﻧﺴﺎﻧﻴﺔ ﻻ ﻧ ْﻔﻲ اﻟﻌﺒﻮدﻳـﺔ‪ ،‬واﳌﻌﻨـﻰ ﻋﻠﻴﻬـﺎ ﻛﻠﻜـﻢ‬ ‫ﻋﺒﺎد ﻟﻜﻨﻬﻢ)‪ (8‬ﻟﻴﺴﻮا أﻣﺜﺎﻟﻜﻢ ِﰲ أوﺻﺎف اﻹﻧﺴﺎﻧﻴﺔ‪ ،‬وﻣﺜﻞ َﻫ َﺬا ﻻ اﺳﺘ َﺤﺎ َﻟﺔ ﻓِﻴﻪ‪ ،‬وﻛﻴﻒ ﻳ َﻘﺎ ُل ﻣﺜﻞ َذ ِﻟ َﻚ ﻫﻨـﺎ وﻳﻌﺘﻘـﺪ‬ ‫وﻳﻌﺘﻘــﺪ ﺧﻼﻓــﻪ ِﰲ َﻗ ْﻮ ِﻟــ ِﻪ َﺗ َﻌــﺎ َﱃ ‪) ba`_ ^] :‬إﺑــﺮاﻫﻴﻢ ‪ ،(46 :‬ﻓــﺎﻟﻨﻔﻲ‬ ‫)‪ (1‬وﻫﻲ ِﰲ ﻗﺮاءة ﺣﻔﺺ اﳌﻌﺮوﻓﺔ ‪.¶µ‬‬ ‫)‪ (2‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﳌﺤﺘﺴﺐ‪.(270/1) ،‬‬ ‫)‪ (3‬ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ِﰲ ‪ :‬ﲨﻬﺮ ِة أﻧﺴﺎب اﻟ َﻌ َﺮب‪ ،‬ﻻ ْﺑ ِﻦ ﺣﺰم‪.(323 /2) ،‬‬ ‫)‪ (4‬اﻟﺒﻴﺖ َﻏ ْﲑ ﻣﻮﺟﻮد ِﰲ دﻳﻮان ﻋﻤﺮو ﺑﻦ َأ ِﰊ رﺑﻴﻌﺔ‪.‬‬ ‫)‪ (5‬اﻟﺘﺬﻳﻴ ُﻞ واﻟﺘﻜﻤﻴﻞ‪.(278/4) ،‬‬ ‫)‪ِ (6‬ﰲ )ب( \"ﺑﺎﻷوﺻﺎف\"‪.‬‬ ‫)‪ِ (7‬ﰲ )ب( \"اﻷوﺻﺎف\"‪.‬‬ ‫)‪ِ (8‬ﰲ )ب( \"ﻟﻜﻨﻜﻢ\" ﺧﻄﺄ‪.‬‬ ‫‪206‬‬

‫واﻹﺛﺒﺎت ِﰲ ﻣﺜﻞ َذ ِﻟ َﻚ ﺑﺎ ْﻋﺘِ َﺒﺎرﻳﻦ‪ ،‬وﻻ اﺳﺘ َﺤﺎﻟَﺔ ِﰲ َذ ِﻟ َﻚ‪ ،‬وإﻧـ َﲈ اﻻﺳـﺘ َﺤﺎﻟَﺔ أن ﻟـﻮ َﻛـﺎ َن اﻹﺛﺒـﺎت واﻟﻨﻔـﻲ ﺑﺎ ْﻋﺘِﺒَـﺎر‬ ‫َوا ِﺣﺪ‪ ،‬ﻓﻠﻴﻨﺒﻪ ﻟ َﺬﻟِ َﻚ)‪.(1‬‬ ‫َو ِﻣ ْﻦ َذ ِﻟ َﻚ اﻋﱰاﺿﻪ َﻋ َﲆ اﻟ ﱠﺸ ْﻴ ِﺦ َأ ِﰊ َﺣ ﱠﻴﺎن ِﰲ دﻋﻮاه أﻧﻪ)‪ (2‬ﻟَـ ْﻴ َﺲ ِﰲ ﻛِ َﺘـﺎب ﺳـﻴﺒﻮﻳﻪ أ ﱠن)‪َ (3‬ﻋ َﻤـ َﻞ \" َﻻ\" َﻋ َﻤـﻞ‬ ‫\" َﻟ ْﻴ َﺲ\" َﳑْﻨُﻮع‪ ،‬ﻓﺈﻧﻪ َﻗﺎ َل ‪ :‬وأور َد)‪ (4‬ا ُﳌ َﺼﻨﱢ ُﻒ ِﰲ اﻟ ﱠ ْﴩ ِح دﻟﻴ ًﻼ َﻋ َﲆ إﻋ َﲈﳍﺎ ﻋﻤﻞ ﻟﻴﺲ‪ ،‬ﻗﻮ َل ﺳﻮاد ﺑﻦ ﻗﺎرب)‪:(5‬‬ ‫ﺑِ ُﻤ ْﻐ ٍﻦ َﻓﺘﻴِ ًﻼ َﻋـﻦ َﺳـ َﻮادِ ْﺑـ ِﻦ َﻗـﺎ ِر ِب)‪(7‬‬ ‫َو ُﻛـ ْﻦ ِﱄ َﺷـ ِﻔﻴ ًﻌﺎ َﻳـ ْﻮ َم ﻻَ ُذو)‪َ (6‬ﺷـ َﻔ َﺎ َﻋ ٍﺔ‬ ‫َﻓ َﺄ َﻧﺎ ا ْﺑـ ُﻦ َﻗـ ْﻴ ِﺲ ﻻ َﺑـ َﺮا ُح)‪(9‬‬ ‫وﻗﻮل اﻵﺧﺮ ‪:‬‬ ‫َﻣــ ْﻦ َﺻــ ﱠﺪ)‪َ (8‬ﻋــﻦ ﻧِﲑا ِﳖَــﺎ‬ ‫َﻗﺎ َل اﻟ ﱠﺸﻴْﺦ َأ ُﺑﻮ َﺣﻴﱠﺎن ‪\" :‬وﻟﻮ َذ َﻫ َﺐ ذاﻫ ٌﺐ إِ َﱃ َأ ﱠﻧ ُﻪ ﻻ ﳚﻮز أن ﺗﻌﻤ َﻞ ﻻ َﻫ َﺬا اﻟﻌﻤﻞ ﻟﺬﻫﺐ َﻣ ْﺬ َﻫ ًﺒﺎ ﺣﺴـﻨًﺎ وﻻ‬ ‫ﳛﻔﻆ َذ ِﻟ َﻚ ِﰲ ﻧﺜ ٍﺮ أﺻ ًﻼ وﻻ ِﰲ ﻧﻈ ٍﻢ إﻻ ِﰲ ذﻳﻨﻚ اﻟﺒﻴﺘﲔ اﻟﻨﺎدرﻳﻦ‪ ،‬وﻻ ﻳﻨﺒﻐﻲ أن ُﺗﺒﻨﻰ اﻟﻘﻮاﻋ ُﺪ َﻋـ َﲆ َذ ِﻟـ َﻚ‪ ،‬وﻟـﻴﺲ)‪(10‬‬ ‫ِﰲ ِﻛﺘَﺎ ِب ﺳﻴﺒﻮﻳﻪ َﻣﺎ ﻳﺪل َﻋ َﲆ أن إﻋ َﲈﳍﺎ ﻋﻤﻞ ﻟَ ْﻴ َﺲ ﻣﺴﻤﻮع ﻣﻦ اﻟ َﻌ َﺮب ﻻ ﻗﻠﻴﻼً وﻻ َﻛﺜِﲑا ﻓ َﻴ ُﻜﻮن ﻣﻘﻴ ًﺴﺎ ﻣﻄـﺮ ًدا\")‪،(11‬‬ ‫ﻣﻄﺮ ًدا\")‪ ،(11‬اﻧﺘﻬﻰ‪.‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨ َﻨﺎ اﻟ َﻮا ِﻟﺪ َر ِ َﴈ ا ُﷲ َﻋﻨْ ُﻪ ‪َ :‬ﻗﺎ َل ﺳﻴﺒﻮﻳﻪ َر ِ َﲪـ ُﻪ اﷲُِ ‪\" :‬وﻗـﺪ ُﺟﻌﻠـﺖ وﻟـﻴﺲ َذ ِﻟـ َﻚ ﺑـﺎﻷﻛﺜﺮ‪ ،‬ﺑﻤﻨﺰﻟـﺔ‬ ‫ﻟﻴﺲ\"‪ ،‬وﺳﺎ َق اﻟﻜﻼ َم َﻋ َﲆ َذ ِﻟ َﻚ)‪ ،(12‬واﳌﻘﺼﻮد ِﻣ ْﻨ ُﻪ ﺗﴫﳛﻪ ﺑﺄن ﻻ ﻗﺪ ﺟﻌﻠﺖ ﻛﻠـﻴﺲ‪ ،‬وإن َذﻟِـ َﻚ ﻟَـ ْﻴ َﺲ ﺑـﺎﻷﻛﺜﺮ وﱂ‬ ‫)‪ِ (1‬ﰲ )ب( \"ﻫﻨﺎك\"‪.‬‬ ‫)‪ِ (2‬ﰲ )ب( \"أن\"‪.‬‬ ‫)‪ (3‬ﻛﻠﻤﺔ \"أن\" ﻣﻦ )ب(‪.‬‬ ‫)‪ِ (4‬ﰲ )ب( \"أراد\"‪.‬‬ ‫)‪ (5‬ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ِﰲ ‪ :‬اﻻﺳﺘﻴﻌﺎ ِب ِﰲ ﻣﻌﺮﻓﺔ اﻷَ ْﺻ َﺤﺎب‪ ،‬ﻻ ْﺑ ِﻦ َﻋ ْﺒﺪ اﻟﱪ‪ ،(233 /2) ،‬وأﺳ ِﺪ اﻟﻐﺎﺑـﺔ ِﰲ ﻣﻌﺮﻓـﺔ اﻟﺼـﺤﺎﺑﺔ‪،(590/2) ،‬‬ ‫)‪ ،(590/2‬وا ِﻹ َﺻﺎﺑِ ِﺔ ِﰲ َﲤْﻴِﻴ ِﺰ اﻟ ﱠﺼ َﺤﺎ َﺑ ِﺔ‪ ،‬ﻻﺑﻦ ﺣﺠﺮ‪.(219/3) ،‬‬ ‫)‪ِ (6‬ﰲ )ب( \"ذوا\" ﺧﻄﺄ‪.‬‬ ‫)‪َ (7‬ﻗﺎ َﻟﻪ ﺳﻮاد ﺿﻤﻦ ﻋﺪة أﺑﻴﺎت‪ِ ،‬ﻋ ْﻨﺪ َﻣﺎ َ ْﴍح اﷲ َﺗ َﻌﺎ َﱃ ﺻﺪره ﻟﻺﺳﻼم‪ ،‬ﻓﺄﺳﻠﻢ‪ ،‬ﻓﻔﺮح اﻟﻨﱠﺒِ ّﻲ َﺻ ﱠﲆ اﷲُ َﻋ َﻠ ْﻴ ِﻪ َو َﺳ ﱠﻠ َﻢ واﻟﺼﺤﺎﺑﺔ رﺿﻮان‬ ‫رﺿﻮان اﷲ ﻋﻠﻴﻬﻢ ﻓﺮ ًﺣﺎ ﺷﺪﻳ ًﺪا‪.‬‬ ‫اﻧﻈﺮ ‪ :‬اﳌُ ْﻌ َﺠﻢ اﻟﻜﺒﲑ‪ ،‬ﻟﻠﻄﱪاﲏ‪ ،(6475/111/7) ،‬وا َﳊﺎ ِﻛﻢ ِﰲ ﻣﺴﺘﺪرﻛﻪ‪.(6635/ 610/3) ،‬‬ ‫)‪ِ (8‬ﰲ )ب( \"ﺻﻞ\"‪.‬‬ ‫)‪ (9‬ﻗﺎﺋﻞ َﻫ َﺬا اﻟﺒﻴﺖ ﻫﻮ ‪ :‬ﺳﻌﺪ ﺑﻦ َﻣﺎ ِﻟﻚ ﺑﻦ ﺿﺒﻴﻌﺔ ﺑﻦ ﻗﻴﺲ ﺑﻦ ﺛﻌﻠﺒﺔ ﺟﺪ ﻃﺮﻓﺔ ﺑﻦ اﻟ َﻌ ْﺒﺪ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬دﻳﻮان اﳊ َﲈﺳﺔ‪َ ،‬ﻷ ِﰊ ﲤﺎم‪.(139/1) ،‬‬ ‫)‪ِ (10‬ﰲ )ب( \"ﻟﲔ\"‪ ،‬وﻛﺘﺐ َﻋ َﲆ ﻳﻤﲔ اﻟﺼﻔﺤﺔ ِﰲ ا َﳊﺎ ِﺷ َﻴ ِﺔ \"ﺑﻴﺎن وﻟﻴﺲ\"‪.‬‬ ‫)‪ (11‬اﻟﺘﺬﻳﻴ ُﻞ واﻟﺘﻜﻤﻴﻞ‪.(284 -282/4) ،‬‬ ‫)‪ (12‬ا ْﻧ ُﻈ ْﺮ ﻛﻼﻣﻪ ِﰲ ‪ :‬اﻟ ِﻜ َﺘﺎب‪.(296/2) ،‬‬ ‫‪207‬‬

‫ﻧﻘﻞ)‪ (1‬ﺑﺎﻟ َﻜﺜِﲑ َو َ ﱠﴏ َح ﺑﺄﳖﺎ إذا ﺟﻌﻠﺖ ﻛﻠـﻴﺲ ﻻ ﺗﻌﻤـﻞ إﻻ ِﰲ اﻟﻨﻜـﺮات‪ ،‬و ِﰲ َذﻟِـ َﻚ دﻻﻟـﺔ ﻇـﺎﻫﺮة َﻋـ َﲆ أن َذ ِﻟـ َﻚ‬ ‫ﻣﺴﻤﻮع ﻣﻦ اﻟ َﻌ َﺮب‪ ،‬وﻗﺪ َﻗﺎ َل اﻟ ﱠﺸﻴْ ُﺦ َأ ُﺑﻮ َﺣﻴﱠﺎن ِﰲ ﻗﻮل ﺳﻴﺒﻮﻳﻪ ‪\" :‬وإن ﺷﺌﺖ ُﻗ ْﻠـ ُﺖ ‪ :‬ﻻ أﺣـ ًﺪا أﻓﻀـﻞ ﻣﻨـﻚ\" ‪ِ \" :‬ﰲ‬ ‫ﻗﻮل ﻣﻦ ﺟﻌﻠﻬﺎ ﻛﻠﻴﺲ أن ﻇﺎﻫﺮ)‪ (2‬ﻛﻼﻣﻪ َأ ﱠﻧ ُﻪ ﻣﺴﻤﻮع\")‪ ،(3‬ﻓﻜﻴﻒ َﻗﺎ َل آﺧـ ًﺮا َﻣـﺎ َﻗﺎ َﻟـﻪ؟ وﻟﻌﻠـﻪ َأ َرا َد ﺑـ َﲈ ﻧﻘﻠـﻪ آﺧـ ًﺮا‬ ‫اﻟﺪﻻﻟﺔ اﻟﴫﳛﺔ‪.‬‬ ‫َو ِﻣ ْﻦ َذ ِﻟ َﻚ‪/38‬أ َﻣﺎذﻛﺮه ِﰲﺑﺎ ِب َأ ْﻓ َﻌﺎ ِلاﳌُ َﻘﺎ َر َﺑ ِﺔ َﳌﺎ َذ َﻛ َﺮاﻟ ﱠﺸ ْﻴ ُﺦ أ ﱠن اﻟ ﱠﻀ ِﻤﲑ ا ﱠﻟ ِﺬي ﻳﺘﺼ ُﻞ ﺑﻌﺴﻰ ﺣﻘﻪ أ ْن َﻳ ُﻜـﻮ َن‬ ‫ﺑﺼﻮرة اﳌﺮﻓﻮع‪ ،‬وﻣﻦ اﻟ َﻌ َﺮب ﻣﻦ ﻳﺄﰐ ﺑﻪ ﺑﺼﻮرة اﳌﻨﺼﻮب اﳌﺘﺼﻞ‪ ،‬وأﻧﻪ اﺧﺘﻠﻒ ِﰲ َذﻟِ َﻚ‪ ،‬ﻓ َﻤ ْﺬ َﻫﺐ ﺳﻴﺒﻮﻳﻪ َأ ﱠﻧ ُﻪ ﲪـﻞ‬ ‫ﻋﺴﻰ َﻋ َﲆاﻟﻔﻌﻞ)‪،(4‬وأ ﱠنﻗﻮ َلاﻷَ ْﺧ َﻔﺶأﻧﻪﺟﻌﻞﺿﻤﲑاﻟﻨﱠ ْﺼﺐﻣ َﻜﺎنﺿﻤﲑاﻟﺮﻓﻊﻧﻴﺎﺑﺔ َﻋﻨﻪ‪،‬وأﺟﺎزهاﺑ ُﻦ َﻣﺎﻟﻚ)‪.(5‬‬ ‫َﻗﺎ َل اﻟ ﱠﺸﻴْ ُﺦ َأ ُﺑﻮ َﺣ ﱠﻴﺎن ‪ :‬واﻟ َﺼ ِﺤﻴﺢ َﻣ ْﺬ َﻫﺐ ﺳﻴﺒﻮﻳﻪ‪ ،‬واﻟﱠـ ِﺬي ﻳﻘﻄـﻊ ﺑـﺒﻄﻼن َﻣـ ْﺬ َﻫﺐ اﻷَ ْﺧ َﻔـﺶ أن ﺑﻌـﺾ‬ ‫اﻟ َﻌ َﺮب ﴏح ﺑﻌﺪ ﻋﺴﻰ اﳌﺘﺼﻞ ﲠﺎ ﺿﻤﲑ اﻟ ﱠﻨ ْﺼﺐ ﺑﺎﻻﺳﻢ ﻣﺮﻓﻮ ًﻋﺎ ﻣ َﻜـﺎن أن ﻳﻔﻌـﻞ‪ ،‬ﻛـ َﲈ ﴏح ﺑـﻪ ﻣﻨﺼـﻮ ًﺑﺎ ﺑﻌـﺪ‬ ‫ﺿﻤﲑ اﻟﺮﻓﻊ‪ِ ،‬ﰲ َﻗ ْﻮﻟِ ِﻪ ‪:‬‬ ‫ﻻ َﺗ ْﻠ َﺤﻨِـــﻲ إﲏ ﻋﺴـــﻴ ُﺖ ﺻـــﺎﺋ ًﲈ‬ ‫َﻗﺎ َل ‪:‬‬ ‫َﺗ َﺸـ ﱠﻜﻰ)‪ ،(6‬ﻓـﺂﰐ َﻧ ْﺤ َﻮﻫـﺎ َﻓ َﺄ ُﻋﻮ ُدﻫ )‪(7‬ـﺎ‬ ‫َﻓ ُﻘ ْﻠ ُﺖ ‪َ :‬ﻋ َﺴـﺎ َﻫﺎ َﻧـﺎ ُر َﻛـ ْﺄ ٍس َو َﻋ ﱠﻠ َﻬـﺎ‬ ‫ﻓ َﻬ َﺬا ﻗﺎﻃ ٌﻊ ﺑﺒﻄﻼ ِن َﻣ ْﺬ َﻫﺐ أﰊ ا َﳊ َﺴ ِﻦ)‪ ،(8‬إذ ﻟﻮ َﻛﺎ َن ِﰲ ﻣﻮﺿﻊ ﻧﺼﺐ‪ ،‬ﻟ َﻘﺎ َل ‪ :‬ﻓ ُﻘ ْﻠ ُﺖ ﻋﺴﺎﻫﺎ ﻧﺎ َر ﻛﺄ ٍس‪،‬‬ ‫ﻛﺄ ٍس‪َ ،‬و َﻧ َﺼﺐ)‪.(9‬‬ ‫َﻗﺎ َل َﺷﻴْ ُﺨﻨَﺎ اﻟ َﻮاﻟِﺪ َر ِ َﴈ ا ُﷲ َﻋﻨْ ُﻪ ‪ :‬ﻟﻘﻠﻴﻞ أن ﻳﻘﻮ َل ﻟَ ْﻴ َﺲ َذﻟِ َﻚ ﻗﺎﻃ ًﻌﺎ ﺑﺒﻄﻼن َﻣـ ْﺬ َﻫﺐ اﻷَ ْﺧ َﻔـﺶ؛ ﳉـﻮاز أن‬ ‫َﻳ ُﻜﻮ َن اﻟ ﱠﺸﺎ ِﻋ ُﺮ ﳑﻦ ﻳﺮﻓﻊ اﳌﺒﺘﺪأ واﳋﱪ ﺑﻌﺪ )‪(10‬ﻋﺴﻰ ﻓ َﻴ ُﻜﻮن ﻫﺎء ِﰲ ﻣﻮﺿﻊ رﻓﻊ‪ ،‬وﻇﻬﺮ رﻓﻊ اﳋﱪ ِﰲ َﻗ ْﻮ ِﻟ ِﻪ ﻧﺎر ﻛـﺄس‪،‬‬ ‫ﻛﺄس‪ ،‬وﻳﺸﻬﺪﻟ َﺬﻟِ َﻚأ ﱠنأ َﺑﺎاﻟ َﻌ ﱠﺒﺎس َأ ْ َﲪﺪﺑ َﻦ )‪(11‬ﳛﻴﻰ ﻧﻘﻞ َﻋﻨﻪ ﻏﻼ ُﻣﻪ َأ ُﺑﻮ ُﻋ َﻤ َﺮ اﻟ ﱠﺰاﻫ ُﺪ)‪ (1‬أ ﱠن ﻛـﻼ َم اﻟ َﻌـ َﺮ ِب ﻛ ﱡﻠـﻪ ﻋﺴـﻰ‬ ‫)‪ (1‬ﻛﻠﻤﺔ \"ﻧﻘﻞ\" ﺳﺎﻗﻄﺔ ﻣﻦ )ب(‪.‬‬ ‫)‪ِ (2‬ﰲ )ب( \"ﻇﺎﻫﺮه\"‪.‬‬ ‫)‪ (3‬اﻟﺘﺬﻳﻴ ُﻞ واﻟﺘﻜﻤﻴﻞ‪.(281/4) ،‬‬ ‫)‪ (4‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟﻜِ َﺘﺎ َب‪.(158 ،157/3) ،‬‬ ‫)‪ (5‬ا ْﻧ ُﻈ ْﺮ ‪ْ َ :‬ﴍ َح اﻟﻜﺎﻓِﻴﺔ اﻟﺸﺎﻓِﻴﺔ‪.(465/1) ،‬‬ ‫)‪ِ (6‬ﰲ )أ( \"ﺗﻜﴚ\" ﺧﻄﺄ‪ ،‬وﻗﺪ أﺛﺒﺘﻬﺎ ﻣﻦ )ب(‪.‬‬ ‫)‪ (7‬ﻗﺎﺋﻞ َﻫ َﺬا اﻟﺒﻴﺖ ﻫﻮ ‪ :‬ﺻﺨﺮ ﺑﻦ ﺟﻌﺪ اﳊﴬﻣﻲ‪.‬‬ ‫اﻧﻈﺮ ‪ :‬اﻷﻏﺎﲏ‪ ،‬ﻷﰊ ﻓﺮج اﻷﺻﻔﻬﺎﲏ‪.(40/22) ،‬‬ ‫)‪ُ (8‬ﻫ َﻮ اﻷَ ْﺧ َﻔﺶ اﻷوﺳﻂ‪.‬‬ ‫)‪ (9‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟﺘﺬﻳﻴ َﻞ واﻟﺘﻜﻤﻴﻞ‪.(363 ،362/4) ،‬‬ ‫)‪ِ (10‬ﰲ )ب( \"ﺑﻌﺴﻰ\"‪.‬‬ ‫)‪ (11‬ا َﳌ ْﻌ ُﺮوف ﺑِ َﺜ ْﻌ َﻠﺐ‪ُ ،‬ﺗ ُﻮ ﱢ َﰲ َﺳ َﻨﺔ ‪291‬ﻫـ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ِﰲ ‪َ :‬ﻏﺎ َﻳ ِﺔ اﻟ ﱢﻨ َﻬﺎ َﻳ ِﺔ ِﰲ َﻃ َﺒ َﻘﺎت اﻟ ُﻘ ﱠﺮاء‪ ،‬ﻻ ْﺑ ِﻦ ا َﳉ َﺰ ِر ّي‪ ،(135/1) ،‬و ِﺳ َ ِﲑ َأ ْﻋ َﻼ ِم اﻟﻨﱡـ َﺒ َﻼ ِء‪ ،‬ﻟﻠـ ﱠﺬ َﻫﺒِ ّﻲ‪ ،(5/14) ،‬و َﺷـ َﺬ َرات‬ ‫اﻟ ﱠﺬ َﻫ ِﺐ‪ ،‬ﻻ ْﺑ ِﻦ اﻟﻌ َﲈد ا َﳊ ْﻨ َﺒﲇ‪=.(207 /2) ،‬‬ ‫‪208‬‬

‫زﻳﺪ زاﻫﺪ‪ُ ،‬ﳚﻌﻞ زﻳ ٌﺪ ﻣﺒﺘﺪ ٌأ‪ ،‬وذاﻫ ٌﺐ ﺧ ُﱪه‪ ،‬وﻣﻦ اﻟ َﻌ َﺮ ِب ﻣﻦ ﳚﻌ ُﻠﻬﺎ ِﰲ ﻣ َﻌﻨﻰ ﻛﺎن‪َ ،‬ﻓﻴﻘﻮل ‪ :‬ﻋﺴﻰ زﻳﺪ ﻗـﺎﺋ ًﲈ‪ ،‬وﳍـﺬه‬ ‫اﻟﻌﻠﺔ ﺟﺎء َﻋﻦ ﻋﻤﺮ ﺑﻦ ا ِﳋ َﻄﺎب َر ِ َﴈ اﷲُ َﻋﻨْ ُﻪ‪َ ،‬أ ﱠﻧ ُﻪ َﻗﺎ َل ﻟﻠﺮﺟﻞ اﻟﱠـ ِﺬي وﺟـﺪ ﻣﻨﺒـﻮ ًذا ‪َ :‬ﻋ َﺴـﻰ ا ْﻟ ُﻐـ َﻮ ْﻳ ُﺮ)‪َ (2‬أ ْﺑ ُﺆ ًﺳـﺎ)‪،(4)(3‬‬ ‫اﻧﺘﻬﻰ‪.‬‬ ‫ﻓﻈﺎﻫﺮ َﻫ َﺬا اﻟﻨﻘﻞ أن اﻷﻛﺜﺮ رﻓﻊ اﳉﺰأﻳﻦ‪ ،‬وﺣﻴﻨﺌﺬ ﻓﻠﻢ ﻳﻔﺘﻀﺢ اﻷَ ْﺧ َﻔﺶ‪ ،‬و َﻫ َﺬا ﳑﱠﺎ ﻳﻨﺒﻐﻲ أن ﻳﺘﻨﺒﻪ ﻟﻪ‪ ،‬ﻓـﺈن‬ ‫أﺟﻴﺐ َﻋﻦ َذ ِﻟ َﻚ ﺑﺄ ﱠن)‪ (5‬اﻟﺒﴫﻳﲔ ﻻ ﻳﻌﺮﻓﻮن َﻫ َﺬا ﻓﻼ ﻧﻨﺰل َﻣ ْﺬ َﻫﺒﻬﻢ ﻋﻠﻴﻪ‪ ،‬ﻓِﻴ َﻘﺎ ُل ‪ :‬وﻣﺘﻰ ُو ِﺟـ َﺪ ﻟﻌـﺪم اﻹﺑﻄـﺎل وﺟـﻪ‬ ‫َﻛﺎ َن أوﱃ ﻣﻦ اﻹﺑﻄﺎل؟‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َأ ﱠﻧ ُﻪ اﺧﺘﺎ َر ﺟﻮا َز ﺗﻘﺪﻳﻢ ﻣﻌﻤﻮل اﳋﱪ ا ُﳌ َ ﱠﴫ ِح ﺑﻪ َﻋ َﲆ اﺳـ ِﻢ \"إن\"‪ ،‬ﻧﺤـﻮ إن ِﻋ ْﻨـﺪك زﻳـ ًﺪا ﻣﻘـﻴ ٌﻢ‪،‬‬ ‫وﻓﺎ ًﻗﺎ ﻻﺑﻦ َﻣﺎﻟﻚ)‪َ ،(6‬و َﻗﺎ َل ‪ :‬إ ﱠﻧ ُﻪ َﻣ ْﺬ َﻫﺐ ﺳﻴﺒﻮﻳﻪ‪ ،‬ﺧﻼ ًﻓﺎ ﳌَﺎ َﻗﺎﻟَﻪ اﻟ ﱠﺸﻴْﺦ َأ ُﺑﻮ َﺣﻴﱠﺎن َﻋﻦ اﳌﻐﺎرﺑﺔ‪.‬‬ ‫َﻗﺎ َل ﺳﻴﺒﻮﻳﻪ ‪ :‬وﻳﻘﻮل إ ﱠن ﺑﻚ زﻳ ًﺪا َﻣﺄﺧﻮ ٌذ‪ ،‬وإن ﻟﻚ زﻳ ًﺪا واﻗ ٌﻒ‪َ ،‬ﻗﺎ َل اﻟ ﱠﺸﺎ ِﻋ ِﺮ ‪:‬‬ ‫َﻓــ َﻼ َﺗ ْﻠ َﺤﻨــ ِﻲ)‪ (7‬ﻓِﻴ َﻬــﺎ ﻓــﺈ ﱠن ﺑِ ُﺤ ﱢﺒﻬــﺎ‬ ‫َأ َﺧﺎ َك ُﻣ َﺼﺎ ُب اﻟ َﻘﻠ ِﺐ َﲨـﺎ ﺑﻼﺑِﻠـ ُﻪ)‪(9)(8‬‬ ‫اﻧﺘﻬﻰ ﻛﻼم ﺳﻴﺒﻮﻳﻪ ﻣﻠﺨ ًﺼﺎ‪ ،‬و ُﻫ َﻮ ﴏﻳﺢ ِﰲ ﲡﻮﻳﺰ َﻣﺎ ﺟﻮزه اﺑﻦ َﻣﺎﻟﻚ‪.‬‬ ‫=)‪ُ (1‬ﻫ َﻮ ُ َﳏ ﱠﻤﺪ ﺑﻦ َﻋ ْﺒﺪ اﻟ َﻮا ِﺣﺪ ﺑﻦ أﺑﻰ َﻫﺎ ِﺷﻢ اﻟ َﺒ َﻐ ِﻮ ّي‪ ،‬اﳌَ ْﻌ ُﺮوف ﺑِ ُﻐ َﻼ ِم َﺛ ْﻌ َﻠﺐ‪ُ ،‬ﺗ ُﻮ ﱢ َﰲ ‪345‬ﻫـ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ِﰲ ‪َ :‬ﻃ َﺒ َﻘﺎ ِت اﳊﻨﺎﺑﻠـﺔ‪َ ،‬ﻷ ِﰊ ا ُﳊ َﺴـ ْﲔ ﺑـﻦ َأ ِﰊ ﻳﻌـﲆ‪ ،(126/3) ،‬و َﺗـﺎ ِرﻳ ِﺦ َﺑ ْﻐـ َﺪاد‪ ،‬ﻟﻠﺨﻄﻴـﺐ اﻟﺒﻐـﺪادي‪،(356 /2) ،‬‬ ‫واﳌﻨﺘﻈ ِﻢ ِﰲ َﺗﺎ ِرﻳﺦ اﳌﻠﻮك واﻷﻣﻢ‪ ،‬ﻻ ْﺑ ِﻦ ا َﳉ ْﻮ ِز ّي‪.(103/14) ،‬‬ ‫)‪ (2‬اﳌﻘﺼﻮد ﺑﻪ ﻫﻨﺎ ﺗﺼﻐﲑ ﻏﺎر‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ْ َ :‬ﲥ ِﺬﻳ َﺐ اﻟ ﱡﻠ َﻐ ِﺔ‪ِ ،‬ﻟ َﻸ ْز َﻫ ِﺮ ّي‪ ،(180/8) ،‬واﳌﻐﺮ َب ِﰲ ﺗﺮﺗﻴﺐ اﳌﻌﺮب‪ ،‬ﻟﻠ ُﻤﻄ ﱢﺮزي‪ ،(117/2) ،‬ﳐﺘﺎ َر اﻟﺼﺤﺎح‪ ،‬ﻻ ْﺑـ ِﻦ َأ ِﰊ ﺑﻜـﺮ‬ ‫اﻟ ﱠﺮا ِز ّي‪) ،‬ص‪.(484‬‬ ‫)‪ (3‬ﲨ ُﻊ َﺑ ْﺄس َأ ْو ُﺑ ْﺆ ٍس‪ ،‬وﻣﻨﻬﻢ ﻣﻦ َﻗﺎ َل ‪ :‬ﻻ ﲨﻊ ﻟﻪ‪ ،‬و َﳘﺎ اﻟ ﱢﺸ ّﺪة‪ ،‬و ُﻫﻮ ﻣﻦ ﻗﻮﳍﻢ ﻳﻮ ُم ُﺑ ْﺆ ٍس وﻳﻮ ُم ُﻧ ْﻌ ٍﻢ‪ ،‬واﻷَ ْﺑ ُﺆ ُس َأﻳ ًﻀﺎ اﻟﺪاﻫﻴﺔ‪.‬‬ ‫ا ْﻧ ُﻈـ ْﺮ ‪ :‬اﳌﻐـﺮ َب ِﰲ ﺗﺮﺗﻴـﺐ اﳌﻌـﺮب‪ ،‬ﻟﻠ ُﻤﻄـ ﱢﺮزي‪ ،(54/1) ،‬وﻟِ َﺴـﺎ َن اﻟ َﻌـ َﺮ ِب‪ ،‬ﻻ ْﺑـ ِﻦ َﻣﻨْ ُﻈـﻮر‪ ،(201/1) ،‬واﻟﻘـﺎﻣﻮ َس اﳌﺤـﻴﻂ‪،‬‬ ‫ﻟﻠ ِﻔﲑوزأﺑﺎدي‪) ،‬ص‪.(684‬‬ ‫)‪ُ (4‬ﻫ َﻮ َﻣ َﺜ ٌﻞ َأ ﱠول ﻣﻦ ﺗﻜﻠﻢ ﺑﻪ اﻟ ﱠﺰ ﱠﺑﺎء ﺑﻨﺖ ﻣﻠﻴﺢ‪ ،‬اﻟﺘﻘﺪﻳﺮ ﻓِﻴﻪ ﻋﺴﻰ اﻟ ُﻐ َﻮ ْﻳ ُﺮ َأن ُ ْﳛ ِﺪ َث َأ ْﺑ ُﺆ ًﺳﺎ‪ ،‬و َذﻟِ َﻚ َأن اﻟ ﱠﺰ ﱠﺑﺎء ﳌَﺎ ﺧﺎﻓﺖ ﻣﻦ َﻗ ِﺼـ ٍﲑ ﻗﻴـﻞ‬ ‫ﳍﺎ ‪ :‬ادﺧﲇ اﻟﻐﺎ َر اﻟﺬي ﲢﺖ ﻗﴫك‪َ ،‬ﻓ َﻘﺎ َﻟﺖ ‪ :‬ﻋﺴﻰ اﻟﻐﻮﻳﺮ َأﺑ ُﺆ ًﺳﺎ‪َ ،‬أي إِن ﻓﺮرت ﻣﻦ ﺑ ْﺄس َوا ِﺣﺪ ﻓﻌﺴﻰ َأن َأﻗﻊ ِﰲ َأ ْﺑ ُﺆ ٍس‪.‬‬ ‫ِﻟ َﺴﺎ ُن اﻟ َﻌ َﺮ ِب‪ ،‬ﻻ ْﺑ ِﻦ َﻣﻨْ ُﻈﻮر‪.(201 /1) ،‬‬ ‫)‪ (5‬ﻛﺘﺒﺖ وﻛﺄﳖﺎ َﻣ ْﻮ ُﺻﻮﻟﺔ ﺑﺒﻌﻀﻬﺎ \" َذﻟِ َﻚ ﻷن\"‪ ،‬و َذﻟِ َﻚ ﻟﻘﺮب اﻟﻜﻼم ﻣﻦ ﺑﻌﻀﻪ‪.‬‬ ‫)‪ (6‬ا ْﻧ ُﻈ ْﺮ ‪ْ َ :‬ﴍ َح اﻟﻜﺎﻓﻴﺔ اﻟﺸﺎﻓﻴﺔ‪.(473/1) ،‬‬ ‫)‪ (7‬ﺗﻠﻤﻨﻲ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ْ َ :‬ﲥ ِﺬﻳ َﺐ اﻟ ﱡﻠ َﻐ ِﺔ‪ِ ،‬ﻟ َﻸ ْز َﻫ ِﺮ ّي‪ ،(239/5) ،‬و ُﻣ ْﻌ َﺠ َﻢ َﻣ َﻘﺎﻳِﻴ ِﺲ اﻟ ﱡﻠ َﻐ ِﺔ‪ ،‬ﻻ ْﺑ ِﻦ َﻓﺎ ِرس‪ ،(240/5) ،‬وﻟِ َﺴـﺎ َن اﻟ َﻌـ َﺮ ِب‪ ،‬ﻻ ْﺑـ ِﻦ َﻣ ْﻨ ُﻈـﻮر‪،‬‬ ‫)‪.(4015/5‬‬ ‫)‪ْ َ (8‬ﲨ ُﻊ َﺑ ْﻠ َﺒﺎ ُل‪ ،‬و ُﻫﻮ ِﺷ ﱠﺪ ُة ا َﳍ ﱢﻢ واﻟ َﻮ َﺳﺎ ِو ُس و َﺣ ِﺪﻳﺚ اﻟ ﱠﻨ ْﻔ ِﺲ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ا ْﻟ َﻌ ْ َﲔ‪ِ ،‬ﻟ ْﻠ َﺨ ِﻠﻴ ِﻞ ْﺑ ِﻦ َأ ْ َﲪﺪ‪ ،(320 /8) ،‬و َ ْﲨ َﻬ َﺮ َة اﻟ ﱡﻠ َﻐ ِﺔ‪ ،‬ﻻ ْﺑ ِﻦ ُد َر ْﻳﺪ‪ ،(129/1) ،‬واﳌُ ْﺤ َﻜـ َﻢ َواﳌُ ِﺤـﻴﻂ ا ْ َﻷ ْﻋ َﻈـﻢ‪ ،‬ﻻ ْﺑـ ِﻦ ِﺳـﻴ َﺪه‪،‬‬ ‫)‪.(374 /10‬‬ ‫)‪ (9‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟ ِﻜ َﺘﺎ َب‪.(133 ،132/2) ،‬‬ ‫‪209‬‬

‫َو ِﻣ ْﻦ َذ ِﻟـ َﻚ ‪/38‬ب اﻋﱰا ُﺿـﻪ َﻋـ َﲆ اﻟ ﱠﺸـ ْﻴ ِﺦ َأ ِﰊ َﺣﻴﱠـﺎن ِﰲ أن اﺑـﻦ َﻣﺎﻟِـﻚ ﴍط ﻟﻌﻤـﻞ \"ﻻ\" ﻋﻤـﻞ \"إن\"‬ ‫ﴍو ًﻃﺎ‪ ،‬وﻫﻲ ‪ :‬أن ﻻ ﺗﻜﺮر وﺗﻘﺼﺪ ﲠﺎ ﺧﻠﻮص اﻟﻌﻤﻮم ﺑﻨﻜﺮة‪\" ،‬وﻟﻴﺖ ﻻ\")‪َ ،(1‬ﻗـﺎ َل اﻟ ﱠﺸـﻴْﺦ ‪ :‬وﻧﻔـﻲ ُ ُﴍوط أﺧـﺮ‪،‬‬ ‫و ُﻫ َﻮ أن ﻻ ﻳﻘﻊ ﺑﲔ ﻋﺎﻣﻞ وﻣﻌﻤﻮل‪ ،‬ﻧﺤﻮ ﻗﻮﻟﻚ ‪\" :‬ﺣﻴﺚ ﺑﻼ زاد\"‪ ،‬ﻷَ ﱠﳖﺎ ﱂ ﺗﻜﺮر‪ ،‬وﻗﺼﺪ ﲠﺎ ﻗﺼـﺪ اﻟﻌﻤـﻮم ﺑﻨﻜـﺮة‬ ‫وﻟﻴﺖ ﻻ‪ ،‬وﻣﻊ َذﻟِ َﻚ ﻻ ﺗﻌﻤﻞ ﻋﻤﻞ \"ﻟﻴﺖ إن\")‪.(2‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨﻨَﺎ اﻟ َﻮا ِﻟﺪ َر ِ َﴈ ا ُﷲ َﻋﻨْ ُﻪ ‪َ :‬ﻫ َﺬا اﻟ ﱠ ْﴩط ﲣﺮج ﻣﻦ ﻗﻮ ِل اﺑ ِﻦ َﻣﺎ ِﻟﻚ ﺑﻌﺪ َذﻟِ َﻚ‪ ،‬ودﺧـﻮل اﻟﺘـﺎء َﻋـ َﲆ ﻻ‬ ‫ﻳﻤﻨﻊ اﻟﱰﻛﻴﺐ ﻏﺎﻟﺒًﺎ‪ ،‬و َﳌﺎ ﺟﺎ َء َﻋ ِﻦ اﻟ َﻌ َﺮ ِب ﺟﺌﺖ ﺑﻼ ﳾء ﺑﺎﻟﻔﺘﺢ‪ ،‬ﱂ ﻳﻜ ْﻦ َذ ِﻟ َﻚ ﺣﻴﻨﺌﺬ ﴍ ًﻃﺎ ﻟﻮﺟﻮد اﻹﻋـ َﲈل إﻻ أن‬ ‫اﻟﴩوط إﻧ َﲈ ﻫﻲ ﻟﻮﺟﻮ ِد اﻹﻋ َﲈل ﺑِ َﺪﻟِﻴ ِﻞ ﻗﻮ ِﻟ ِﻪ إذا ﱂ ﺗﻜﺮر‪ ،‬ﻓﻠﻴﻨﺘﺒﻪ ﻟ َﺬ ِﻟ َﻚ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ ﻗﻮﻟﻪ أ ﱠن َﻣﺎ ذﻛ َﺮ ُه اﺑ ُﻦ َﻣﺎﻟﻚ)‪ ،(3‬وﺗﺒﻌﻪ ﻋﻠﻴﻪ اﻟ ﱠﺸ ْﻴ ُﺦ َأ ُﺑﻮ َﺣ ﱠﻴﺎن ِﰲ ﺣ ﱢﺪ اﻻﺳﺘﺜﻨﺎء‪ ،‬و ُﻫ َﻮ اﳌﺨـﺮج‬ ‫ﲢﻘﻴ ًﻘﺎ َأ ْو ﺗﻘﺪﻳ ًﺮا‪ ،‬وأن اﳌﺮا َد ﺑﻘﻮﻟﻪ ‪َ :‬أ ْو ﺗﻘﺪﻳ ًﺮا اﻻﺳﺘﺜﻨﺎء اﳌﻨﻘﻄﻊ‪ ،‬ﻻ ﳚﺘﻤﻊ ﻣﻊ ﻗﻮﻟﻪ ‪ :‬ﻣﻘﺪر اﻟﻮﻗـﻮع ﺑﻌـﺪ َﻟﻜِـﻦ‬ ‫ِﻋﻨْﺪ اﻟﺒﴫﻳﲔ ﻻ ﺗﻘﺪﻳﺮ وﻗﻮﻋﻪ ﺑﻌﺪ ﻟﻜﻦ‪ ،‬ﻳﻘﺘﴤ َأ ﱠﻧ ُﻪ ﱂ ﻳﺪﺧﻞ ﻓِﻴ َﲈ ﺳـﺒﻖ‪ ،‬ودﺧﻮﻟـ ُﻪ ﻓِـﻴ َﲈ ﺳـﺒﻖ ﻳﺒﻘـﻰ أن َﻳ ُﻜـﻮن‬ ‫ﻣﻘﺪر اﻟﻮﻗﻮع ﺑﻌﺪ ﻟﻜﻦ‪.‬‬ ‫َو ِﻣ ْﻦ َذ ِﻟ َﻚ اﻋﱰا ُﺿﻪ َﻋ َﲆ اﻟ ﱠﺸﻴْ ِﺦ َأ ِﰊ َﺣﻴﱠﺎن ﱠﳌﺎ َذ َﻛ َﺮ َﻣ ْﺬ َﻫ َﺐ اﻟﻜﺴﺎﺋﻲ)‪ ،(4‬ﻓِﻴ َﲈ إذا ُﻗ ْﻠﺖ ‪ :‬ﻗـﺎ َم اﻟﻘـﻮ ُم إﻻ زﻳـ ًﺪا‪،‬‬ ‫أ ﱠن ﻣ َﻌﻨﺎه اﻹﺧﺒﺎر ﺑﺎﻟﻘﻴﺎم َﻋﻦ اﻟﻘﻮ ِم اﻟﱠ ِﺬﻳﻦ ﻟَﻴْ َﺲ ﻓِـﻴﻬﻢ زﻳـﺪ‪ ،‬وزﻳـﺪ ﻣﺴـﻜﻮت َﻋﻨـﻪ ﱂ ﳛﻜـﻢ ﻋﻠﻴـﻪ ﺑﻘﻴـﺎم‪ ،‬وﻻ ﻧﻔﻴـﻪ‬ ‫ﻓِﻴﺤﺘﻤﻞ َأ ﱠﻧ ُﻪ ﻗﺎم‪ ،‬وﳛﺘﻤﻞ َأ ﱠﻧ ُﻪ ﱂ ﻳﻘﻢ‪ ،‬واﺣﺘ ﱠﺞ ﻟ َﺬ ِﻟ َﻚ ﺑﻘﻮﻟﻚ ‪ :‬ﻗﺎ َم اﻟﻘﻮ ُم إﻻ زﻳ ًﺪا‪ ،‬ﻓﺈﻧـﻪ ﱂ ﻳﻘـﻢ‪ ،‬ﻓﻠـﻮ َﻛـﺎ َن ﻗﻮﻟـﻚ إﻻ‬ ‫زﻳ ًﺪا ﻳﻘﺘﴤ ﻧﻔﻲ اﻟﻘﻴﺎم َﻋﻦ زﻳﺪ‪ ،‬ﻟ َﻜﺎ َن ﻗﻮﻟﻚ ‪ :‬ﻓﺈﻧﻪ ﱂ ﻳﻘ ْﻢ ﻓﺼﺎﻻً ﳛﺘﺎج إﻟﻴﻪ‪ ،‬وﻳﺪل َﻋ َﲆ ﺟﻮاز َﻫ َﺬا اﻟﱰﻛﻴﺐ)‪ (5‬ﻗﻮﻟـﻪ‬ ‫َﺗ َﻌﺎ َﱃ ‪) ¾½¼ » º ¹¸ :‬اﻷﻋﺮاف ‪ ،(11 :‬وأﺟﻴﺐ َﻋﻦ َذﻟِ َﻚ ﺑﺄن ﻗﻮﻟَ ُﻪ َﺗ َﻌـﺎ َﱃ ‪» :‬‬ ‫¼½¾‪ ،‬وﻣﺜﺎل اﻟﻜِ َﺴﺎﺋِ ّﻲ ﺟﺎء َﻋ َﲆ ﻃﺮﻳﻘ ِﺔ اﻟﺘﱠﺄﻛِﻴﺪ‪ ،‬ﻻ َﻋ َﲆ ﺟﻬ ِﺔ اﻹﺧﺒﺎ ِر ﺑﺄﺣ ِﺪ اﳌﺤﺘﻤﻠﲔ)‪.(6‬‬ ‫)‪ (1‬اﻟﺘﺴﻬﻴ ُﻞ‪) ،‬ص‪.(22‬‬ ‫)‪ (2‬اﻟﺘﺬﻳﻴ ُﻞ واﻟﺘﻜﻤﻴﻞ‪ ،221/5) ،‬و َﻣﺎ ﺑﻌﺪﻫﺎ(‪.‬‬ ‫)‪ (3‬اﻟﺘﺴﻬﻴ ُﻞ‪) ،‬ص‪.(32‬‬ ‫)‪ (4‬ﻫﻮ َأ ُﺑﻮ ا َﳊ َﺴ ِﻦ‪َ ،‬ﻋِ ﱡﲇ ﺑ ُﻦ َ ْﲪ َﺰ َة ﺑ ِﻦ َﻋ ْﺒ ِﺪ اﷲِ‪ُ ،‬ﻟ ﱢﻘ َﺐ ﺑِﺎﻟﻜِ َﺴﺎ ِﺋ ﱢﻲ؛ ﻟِﻜِ َﺴﺎ ٍء َأﺣ َﺮ َم ﻓِ ْﻴ ِﻪ‪ .‬اﺧﺘﻠﻒ ﰲ ﺳﻨﺔ وﻓﺎﺗﻪ وﺻﺤﺢ اﻟﺬﻫﺒﻲ أﻧﻪ ﺗﻮﰲ ﺳـﻨﺔ‬ ‫‪189‬ﻫـ‪.‬‬ ‫اﻧﻈﺮ ‪ :‬ﺳﲑ أﻋﻼم اﻟﻨﺒﻼء‪ ،(137/17) ،‬وﺑﻐﻴﺔ اﻟﻮﻋﺎة ِﰲ َﻃ َﺒ َﻘﺎت اﻟﻠﻐﻮﻳﲔ واﻟ ﱡﻨ َﺤﺎة ‪ ،‬ﻟﻠﺴﻴﻮﻃﻲ‪.(162/2) ،‬‬ ‫)‪ (5‬اﻟﻜﻼم ﻣﻦ \"اﻟﻜﻼم َﻋ َﲆ َذﻟِ َﻚ‪ ،‬واﳌﻘﺼﻮد ِﻣ ْﻨ ُﻪ ﺗﴫﳛﻪ ﺑﺄن ﻻ ﻗﺪ ﺟﻌﻠﺖ ﻛﻠﻴﺲ‪ ..........‬وﻳﺪل َﻋ َﲆ ﺟﻮاز َﻫ َﺬا اﻟﱰﻛﻴﺐ\" أﳊﻖ ِﰲ‬ ‫ِﰲ )ب( َﻋ َﲆ َﻳ َﺴﺎ ِر اﻟ ﱠﺼ ْﻔ َﺤ ِﺔ ِﰲ ا َﳊﺎ ِﺷ َﻴ ِﺔ‪.‬‬ ‫)‪ِ (6‬ﰲ )ب( \"اﳌﺠﺘﻬﺪﻳﻦ\"‪.‬‬ ‫‪210‬‬

‫َﻗﺎ َل اﻟ ﱠﺸ ْﻴ ُﺦ َأ ُﺑﻮ َﺣ ﱠﻴﺎن ‪ :‬وا ْﻋ ُ ِﱰ َض َﻋ َﲆ َﻫ َﺬا ﺑﺄ ﱠن اﳌﻌﺎﲏ اﻟﺘﻲ ﺗﺪ ﱡل َﻋ َﲆ اﳊﺮو ِف ﻻ ﺗﺆﻛﺪ‪ ،‬ﻓﻼ ﻳ َﻘﺎ ُل َﻣﺎ ﻗـﺎم‬ ‫زﻳﺪ ﻧﻔ ًﻴﺎ)‪ ،(1‬وﻻ أﻳﻘﻮم زﻳﺪ اﺳﺘﻔﻬﺎ ًﻣﺎ؟ َﻋ َﲆ ﺟﻬﺔ اﻟﺘﺄﻛﻴﺪ؛ ﻷ ﱠن ﻫﺬه اﳊـﺮوف وﺿـﻌﺖ ﻟﻼﺧﺘﺼـﺎر)‪ ،(2‬واﻟﺘﺄﻛﻴـﺪ‬ ‫ﻣﺒﻨﻲ َﻋ َﲆ اﻹﻃﺎﻟﺔ)‪ (3‬ﻓﻠﻢ ﳚﻤﻊ ﺑﻴﻨﻬ َﲈ ﻟﻠﺘﻨﺎﻗﺾ‪ ،‬و َﻫ َﺬا اﻻﻋﱰاض ﻗﻮي‪.‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨ َﻨﺎ اﻟ َﻮاﻟِ ُﺪ َر ِ َﴈ ا ُﷲ َﻋ ْﻨ ُﻪ ‪َ :‬ﻟ ْﻴ َﺲ َﻫ َﺬا اﻻﻋﱰا ُض ﺑﻘﻮ ﱟي‪ ،‬ﻓﺈﻧﺎ ﱂ ﻧﺆﻛ ْﺪ ﻣ َﻌﻨﻰ اﳊﺮف‪ ،‬وإﻧـ َﲈ أﻛـﺪﻧﺎ َﻣـﺎ‬ ‫د ﱠل ﻋﻠﻴﻪ اﳊﺮف ِﰲ ﻏﲑه‪ ،‬ﻻ ِﰲ ﻧﻔﺴﻪ‪ ،‬وﻣﺜﺎل ﺗﺄﻛﻴﺪ ﻣ َﻌﻨﺎه ِﰲ ﻧﻔﺴﻪ أن ﻳﻘﻮل ‪ :‬ﻗﺎم اﻟﻘﻮم إﻻ زﻳ ًﺪا اﺳﺘﺜﻨﻴﻪ‪ ،‬و َﻫـ َﺬا‬ ‫ﻳﺪﻓﻊ اﻻﻋﱰاض ﺑﺎﻟﻜﻠﻴﺔ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ ﺗﻌﻘ َﺐ ﺑﻪ َﻋ َﲆ اﻷﺳﺘﺎذ أﰊ َﺟ ْﻌ َﻔﺮ ﺑﻦ اﻟﺰﺑﲑ)‪/39 (4‬أ ﺣﻴﺚ َﻗﺎ َل ‪ :‬وﻻ ﻳﻜﺎد ﻳﻮﺟﺪ اﺳـﺘﺜﻨﺎ ٌء‬ ‫)‪(5‬ﻣﻦ ﻋﺪدٍ ِﰲ)‪ (6‬ﳾء ﻣـﻦ ﻛـﻼ ِم اﻟ َﻌـ َﺮ ِب إﻻ ِﰲ اﻵﻳـ ِﺔ اﻟﻜﺮﻳﻤـ ِﺔ‪ ،‬وﻫـﻲ ﻗﻮﻟـﻪ َﺗ َﻌـﺎ َﱃ ‪à ÂÁ À¿ :‬‬ ‫‪) ÅÄ‬اﻟ َﻌﻨﻜﺒﻮت ‪.(14 :‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨﻨَﺎ ‪ :‬ﻗﺪ ورد ِﰲ اﻟ َﺼ ِﺤﻴﺢ ﻣﻦ َﺣ ِﺪﻳﺚ أﰊ ﻫﺮﻳﺮة َر ِ َﴈ اﷲُ َﻋﻨْ ُﻪ‪ ،‬أ ﱠن َر ُﺳﻮ َل ا ِﷲ َﺻ ﱠﲆ اﷲُ)‪َ (7‬ﻋ َﻠ ْﻴـ ِﻪ‬ ‫َو َﺳ ﱠﻠ َﻢ‪َ ،‬ﻗﺎ َل ‪\" :‬إِ ﱠن ﷲِ ﺗِ ْﺴ َﻌ ًﺔ َوﺗِ ْﺴ ِﻌ َﲔ ا ْﺳ ًﲈ َﻣﺎ َﺋ ًﺔ إِﻻﱠ َوا ِﺣ ًﺪا َﻣ ْﻦ َأ ْﺣ َﺼﺎ َﻫﺎ َد َﺧ َﻞ ا َْﳉﻨﱠ َﺔ\")‪.(8‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ ﺗﻌﻘ َﺐ ﺑﻪ َﻋ َﲆ اﻟ ﱠﺸ ْﻴ ِﺦ َأ ِﰊ َﺣ ﱠﻴﺎن ِﰲ َﻗ ْﻮﻟِ ِﻪ ِﰲ اﻻﺳﺘﺜﻨﺎء اﳌﻨﻘﻄﻊ ِﰲ ﻣﺜـﻞ َﻗ ْﻮﻟِـ ِﻪ َﺗ َﻌـﺎ َﱃ ‪¢ :‬‬ ‫‪) ¨§¦ ¥¤£‬اﻟﺪﺧﺎن ‪َ ،(56 :‬ﻗﺎ َل ‪ :‬ﻓﺎﳌﻮﺗ ُﺔ اﻷوﱃ ﻣﻨﺼﻮﺑﺔ َﻋـ َﲆ اﻻﺳـﺘﺜﻨﺎء‪،‬‬ ‫)‪ِ (1‬ﰲ )ب( \"ﻟﻌ ًﺒﺎ\"‪.‬‬ ‫)‪ِ (2‬ﰲ )ب( \"اﻻﺧﺘﺼﺎص\"‪.‬‬ ‫)‪ِ (3‬ﰲ )ب( \"اﻹﻃﺎﻗﺔ\"‪.‬‬ ‫)‪ُ (4‬ﻫ َﻮ َأ ْ َﲪﺪ ﺑﻦ إﺑﺮاﻫﻴﻢ ﺑﻦ اﻟﺰﺑﲑ ﺑﻦ ُ َﳏ ﱠﻤﺪ‪ ،‬اﻟﺜﻘ ِﻔﻲ‪ ،‬اﻟﻌﺎﺻﻤﻲ‪ ،‬اﻟﻐﺮﻧﺎﻃﻲ‪ ،‬اﻟ ﱠﻨ ْﺤ ِﻮي‪ُ ،‬ﺗ ُﻮ ﱢ َﰲ َﺳﻨَﺔ ‪807‬ﻫـ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ِﰲ ‪َ :‬ﺗ ْﺬﻛِ َﺮ ِة ا ُْﳊ ﱠﻔﺎظ‪ ،‬ﻟﻠ ﱠﺬ َﻫﺒِ ّﻲ‪ ،(1484/4) ،‬واﻹﺣﺎﻃ ِﺔ ِﰲ أﺧﺒﺎر ﻏﺮﻧﺎﻃـﺔ‪ ،‬ﻟﻠﺴـﺎن اﻟـ ﱢﺪﻳﻦ اﺑـﻦ اﳋﻄﻴـﺐ‪،(188/1) ،‬‬ ‫وذﻳﻞ اﻟ ﱠﺘ ْﻘﻴِﻴ ِﺪ‪ ،‬ﻟﻠﺘﻘﻲ اﻟﻔﺎﳼ‪.(290 /1) ،‬‬ ‫)‪ِ (5‬ﰲ )ب( \" ِﰲ\"‪.‬‬ ‫)‪ِ (6‬ﰲ )ب( \"ﻣﻦ\"‪.‬‬ ‫)‪ (7‬ﻛﻠﻤﺔ \"اﷲ\" ﻣﻦ )ب(‪.‬‬ ‫)‪َ (8‬ﺻ ِﺤﻴ ُﺢ اﻟ ُﺒ َﺨﺎ ِر ّي ‪ (45) ،(568/2) :‬ﻛِ َﺘﺎب اﻟ ﱡ ُﴩو ِط‪َ (18) ،‬ﺑﺎ ُب َﻣﺎ َ ُﳚﻮ ُز ِﻣ َﻦ ا ِﻻ ْﺷ ِ َﱰا ِط َواﻟ ﱡﺜ ْﻨ َﻴﺎ ِﰲ ا ِﻹ ْﻗ َﺮا ِر‪َ ،‬واﻟ ﱡ ُﴩو ِط ا ﱠﻟﺘِﻲ‬ ‫ا ﱠﻟﺘِﻲ َﻳ َﺘ َﻌﺎ َر ُﻓ َﻬﺎ اﻟ ﱠﻨﺎ ُس َﺑ ْﻴ َﻨ ُﻬ ْﻢ‪َ ،‬وإِ َذا َﻗﺎ َل ‪َ :‬ﻣﺎ َﺋـ ٌﺔ إِ ﱠﻻ َوا ِﺣـﺪ ًة َأ ْو ﺛِﻨْ َﺘـ ْ ِﲔ‪ ،(2736) ،‬وا ْﻧ ُﻈـ ْﺮ ا ْﻷَ ْر َﻗـﺎم ‪َ ،(7392 ،6410) :‬ﺻـ ِﺤﻴ ُﺢ‬ ‫ُﻣ ْﺴ ِﻠﻢ ‪) :‬ص‪ِ (48) ،(1075‬ﻛ َﺘﺎب اﻟ ﱢﺬ ْﻛ ِﺮ َواﻟ ﱡﺪ َﻋﺎ ِء َواﻟ ﱠﺘ ْﻮ َﺑ ِﺔ َوا ِﻻ ْﺳﺘِ ْﻐ َﻔﺎ ِر‪َ (2) ،‬ﺑﺎ ٌب ِﰲ َأ ْﺳ َﲈ ِء ا ِﷲ َﺗ َﻌﺎ َﱃ َو َﻓ ْﻀ ِﻞ َﻣـ ْﻦ َأ ْﺣ َﺼـﺎ َﻫﺎ‪،‬‬ ‫)‪ ،(2677/5‬ﻛﻼﳘﺎ ِﻣ ْﻦ َﻃ ِﺮﻳ ِﻖ َأ ِﰊ اﻟ ﱢﺰ َﻧﺎ ِد‪َ ،‬ﻋ ِﻦ اﻷَ ْﻋ َﺮ ِج‪َ ،‬ﻋ ْﻦ َأ ِﰊ ُﻫ َﺮ ْﻳ َﺮ َة‪َ ،‬ر ِ َﴈ اﷲُ َﻋﻨْ ُﻪ‪ ،‬ﺑﻪ‪.‬‬ ‫‪211‬‬

‫وﻻ ﳚﻮ ُز أن ﳚﻌ َﻞ ﻣﻊ إﻻ ﺑﺪﻻً ﻣﻦ اﳌﻮت؛ ﻷَ ﱠﻧﻪ ﻻ ﻳﺴﺘﻘﻴ ُﻢ َذﻟِ َﻚ ﻟﻔﺴﺎ َد اﳌﻌﻨﻰ‪َ ،‬ﻗﺎ َل اﻟ ﱠﺸ ْﻴﺦ َأ ُﺑﻮ َﺣ ﱠﻴﺎن‪ ،‬و ِﰲ َﻗ ْﻮﻟِـ ِﻪ‪:‬‬ ‫وأﺟﺎ َز ﺑﻨﻮ ﲤﻴﻢ ﻳ َﻌﻨﻲ إﺑﺪا َل)‪ (1‬اﳌﻨﻘﻄﻊ اﳌﺘﺄﺧﺮ)‪ (2‬إِ َﱃ آﺧ ِﺮ ﻛﻼ ِﻣـﻪ دﻻﻟـﺔ َﻋـ َﲆ َأ ﱠﻧـ ُﻪ ﻻ ﻳﺘﺤـﺘﻢ ِﻋﻨْـﺪﻫﻢ اﻟﺒـﺪل‪ ،‬ﺑـﻞ‬ ‫اﻷﻓﺼﺢ ِﻋ ْﻨﺪﻫﻢ اﻟﻨﺼﺐ‪.‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨ َﻨﺎ اﻟ َﻮاﻟِ ُﺪ َر ِ َﴈ ا ُﷲ َﻋﻨْ ُﻪ ‪ُ :‬ﻫ َﻮ ﻛﻼ ٌم ﻣﺘﻌﻘ ٌﺐ ﻓﺎ ﱠﻟـ ِﺬي ﻳﻘﺘﻀـﻴﻪ ﻧﻘـﻞ ﺳـﻴﺒﻮﻳﻪ َﻋـﻨﻬﻢ أن ﻟﻐـﺘﻬﻢ‬ ‫اﻟﺮﻓﻊ‪ ،‬وﻗﺪ اﻋﱰف اﻟ ﱠﺸ ْﻴﺦ َأ ُﺑﻮ َﺣ ﱠﻴﺎن ﺑﻌﺪ َذﻟِ َﻚ‪ ،‬وأﻃﺎل)‪ (3‬اﻟﻜﻼم َﻋ َﲆ َذﻟِ َﻚ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ ﺗﻌﻘﺐ ﺑﻪ َﻋ َﲆ اﻟ ﱠﺸ ْﻴﺦ َأ ِﰊ َﺣ ﱠﻴﺎن ِﰲ َﻗ ْﻮﻟِ ِﻪ َﻋ َﲆ ﻗﻮل اﺑـﻦ َﻣﺎﻟـﻚ)‪َ : (4‬أ ﱠﻧـ ُﻪ ﻻ ﻳﻤﻨـﻊ)‪ (5‬اﺳـﺘﺜﻨﺎء‬ ‫اﻟﻨﺼﺐ)‪،(6‬واﺳﺘﺪﻻلﺑﻌﻀﻬﻢ ﺑِ َﻘ ْﻮﻟِ ِﻪ َﺗ َﻌـﺎ َﱃ ‪،.-, + *)(' & % $# \"! :‬‬ ‫‪) ،.-‬اﳌﺰﻣﻞ‪ ،(3-1 :‬وﻗﻮل اﻷُ ﱠﺑ ِﺬ ّي)‪ (7‬اﻻﺳﺘﺪﻻل ﺑﺎﻵﻳﺔ َﻣ ْﺮ ُدو ٌد؛ ﻷ ﱠن اﻟﻨﺼ َﻒ ﻻ ﻳ َﻘﺎ ُل ﻓِﻴـﻪ أﺑـ ًﺪا ﻗﻠﻴـﻞ‪،‬‬ ‫ﻓﻮﺟﺐ أن ﻻ ﳚﻌﻞ ﺑﺪﻻً ﻣﻦ ﻗﻠﻴﻞ‪ ،‬ﺑﻞ َﻳ ُﻜﻮن ﻣﻔﻌﻮﻻً ﺑﻔﻌﻞ ﻣﻀﻤﺮ ﻳﺪل ﻋﻠﻴﻪ َﻣﺎ ﻗﺒﻠﻪ‪ ،‬ﻛﺄﻧﻪ َﻗﺎ َل ‪ :‬ﻗـ ْﻢ ﻧﺼـ َﻔ ُﻪ إن‬ ‫ﺷﺌﺖ‪ ،‬ﻓﻼ َﻳ ُﻜﻮن اﻟﻨﱢ ْﺼ ُﻒ َﻋ َﲆ َﻫ َﺬا ﻣﺴﺘﺜﻨﻰ‪.‬‬ ‫َﻗﺎ َل اﻟ ﱠﺸ ْﻴﺦ َأ ُﺑﻮ َﺣ ﱠﻴﺎن ‪ :‬و َﻣﺎ َﻗﺎ َﻟﻪ ﻓِﻴ ِﻪ ﻧﻈﺮ‪ ،‬و َذﻟِ َﻚ َأ ﱠﻧ ُﻪ َﻳ ُﻜﻮن ﻗﺪ أﻣ َﺮه أو ًﻻ ﺑﻘﻴﺎ ِم اﻟ ﱠﻠﻴ ِﻞ إﻻ ﻗﻠﻴ ًﻼ‪ ،‬ﻓ َﻴ ُﻜـﻮن‬ ‫أﻣ ًﺮا ﺑﻘﻴﺎم أﻛﺜﺮ اﻟ ﱠﻠﻴ ِﻞ‪ ،‬وﺗﻘﺪﻳﺮه ﻗﻢ ﻧﺼﻔﻪ َأ ْو اﻧﻘﺺ ِﻣ ْﻨ ُﻪ ﻗﻠﻴ ًﻼ‪َ ،‬أ ْو زد ﻋﻠﻴﻪ أﻣﺮ ﺑﻘﻴﺎم ﻧﺼﻒ اﻟ ﱠﻠﻴ ِﻞ َأ ْو أﻗﻞ ِﻣﻨْـ ُﻪ َأ ْو‬ ‫)‪ (1‬ﻛﺘﺒﺖ \"إﺑﺪال\" ِﰲ )أ( ﺑﻔﻮﻗﻴﺔ وﲢﺘﻴﺔ‪ ،‬وﻛﺘﺒﺖ اﻟﻼم ﻛﺎﻟﻜﺎف‪ ،‬وﻛﺄﻧﻪ َﻳ َﺮى اﺣﺘ َﲈﳍﺎ‪:‬آﻧﺬاك\"‪ ،‬وﻗﺪ أﺛﺒﺘﻬﺎ \"إﺑﺪال\" ﻣﻦ )ب(‪.‬‬ ‫)‪ِ (2‬ﰲ )ب( \"اﳌﺆﺧﺮ\"‪.‬‬ ‫)‪ِ (3‬ﰲ )ب( \"اﳊﺎل\"‪.‬‬ ‫)‪ (4‬ﻋﺒﺎرة \" ِﰲ َﻗ ْﻮ ِﻟ ِﻪ َﻋ َﲆ ﻗﻮل اﺑﻦ َﻣﺎﻟﻚ\" ﺳﺎﻗﻄﺔ ﻣﻦ )ب(‪.‬‬ ‫)‪ِ (5‬ﰲ )ب( \"ﻳﻤﺘﻨﻊ\"‪.‬‬ ‫)‪ (6‬اﻟﺘﺴﻬﻴ ُﻞ‪) ،‬ص‪.(32‬‬ ‫)‪ (7‬ﻫﻮ َأ ُﺑﻮ ا َﳊ َﺴﻦ‪َ ،‬ﻋِ ّﲇ ﺑﻦ ُ َﳏ ﱠﻤﺪ ﺑﻦ ُ َﳏ ﱠﻤﺪ ﺑﻦ َﻋ ْﺒﺪ اﻟ ﱠﺮ ِﺣﻴﻢ اﳋﺸﻨﻲ‪َ ،‬ﺷ ْﻴﺦ َأ ِﰊ ﺣﻴﺎن‪ ،‬ﻣﻦ أﻫﻞ اﳌﻌﺮﻓﺔ ﺑ ِﻜ َﺘﺎب ﺳـﻴﺒﻮﻳﻪ واﻟـﻮاﻗﻔﲔ‬ ‫َﻋ َﲆ ﻏﻮاﻣﻀﻪ‪َ ،‬و َﻗﺎ َل َأ ُﺑﻮ َﺣ ﱠﻴﺎن ‪ :‬ﻛﺎن أﺣﻔﻆ ﻣﻦ رأﻳﻨﺎه ﺑﻌﻠﻢ اﻟ َﻌ َﺮﺑﻴﺔ‪ ،‬و ُأ ﱠﺑ َﺬة ‪ -‬ﺑﻀـﻢ اﳍﻤـﺰة وﺗﺸـﺪﻳﺪ اﻟﺒـﺎء اﳌﻮﺣـﺪة وﻓﺘﺤﻬـﺎ‬ ‫وﺑﻌﺪﻫﺎ ذال ﻣﻌﺠﻤﺔ ‪ -‬ﺑﻠﺪ ﺑﺎﻷﻧﺪﻟﺲ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ﺑﻐﻴ َﺔ اﻟﻮﻋﺎة ِﰲ َﻃ َﺒ َﻘﺎت اﻟﻠﻐﻮﻳﲔ واﻟ ﱡﻨ َﺤﺎة‪ ،‬ﻟﻠﺴﻴﻮﻃﻲ‪ ،(199/2) ،‬وﻧﻔ َﺢ اﻟﻄﻴﺐ‪ ،‬ﻷَ ْ َﲪﺪ اﳌﻘﺮي‪.(692/2) ،‬‬ ‫‪212‬‬

‫أزﻳﺪ‪ ،‬و ُﻫ َﻮ ﺑ ِﺨ َﻼف اﻷﻣﺮ اﻷول)‪َ (1‬ﻓﻴﻠﺰم أن َﻳ ُﻜﻮ َن ﻧﺎﺳ ًﺨﺎ ﻟﻪ‪ ،‬وﻟﻴﺲ ﻛ َﺬﻟِ َﻚ؛ ﻷَ ﱠﻧﻪ ُﻣﺘﺼ ٌﻞ)‪ ،(2‬وﴍ ُط اﻟ ﱠﻨﺎ ِﺳـ ِﺦ أ ْن‬ ‫أ ْن َﻳ ُﻜﻮ َن ا ِﳋ َﻄﺎ ُب اﻟﺜﺎﲏ ﻣﱰاﺧ ًﻴﺎ َﻋﻦ اﻷول‪ ،‬ﻛ َﲈ ﺛﺒﺖ ِﰲ ُأ ُﺻﻮ ِل ا ْﻟ ِﻔ ْﻘﻪ)‪.(3‬‬ ‫َﻗﺎ َل َﺷﻴْ ُﺨ َﻨﺎ اﻟ َﻮاﻟِ ُﺪ َر ِ َﴈ ا ُﷲ َﻋ ْﻨ ُﻪ ‪َ :‬ﻣﺎ َﻗﺎﻟَﻪ اﻟ ﱠﺸ ْﻴ ُﺦ ﻣﻦ اﻟﻨﻈ ِﺮ َﻋ َﲆ ﻣ َﻘﺎ َﻟﺔ اﻷُ ﱠﺑ ِﺬ ّي َﻏـ ْﲑ ﻻزم؛ ﻷ ﱠن َذ ِﻟـ َﻚ ﻳﺼـ ُﲑ‬ ‫ﻣﺆﻛﺪ)‪ (4‬إِ َﱃ اﺧﺘﻴﺎره َﺻ ﱠﲆ ا ُﷲ َﻋ َﻠ ْﻴ ِﻪ َو َﺳ ﱠﻠ َﻢ‪ ،‬وﺗﻘﺪﻳﺮه ﻗﻢ اﻟ ﱠﻠﻴ َﻞ إﻻ ﻗﻠﻴ ًﻼ إن ﺷﺌ َﺖ ُﺛ ﱠﻢ ﻧﺼﻔﻪ إن ﺷﺌﺖ َأ ْو اﻧﻘـﺺ ِﻣﻨْـ ُﻪ إن‬ ‫إن ﺷﺌﺖ َأ ْو زد ﻋﻠﻴﻪ إن ﺷﺌﺖ‪ ،‬واﻟﻘﺪر اﳌﺸﱰك َأ ﱠﻧ ُﻪ َﻣﺄﻣﻮر ﺑﻘﻴﺎم ﻣﻦ اﻟﻠﻴﻞ‪ ،‬ﻳﺪل ﻋﻠﻴﻪ ﻗﻮ ُﻟ ُﻪ ‪/39‬ب ِﰲ اﻵﻳﺔ اﻷﺧـﺮى‬ ‫‪) RQPONM :‬اﻹﴎاء ‪ ،(79 :‬وﺣﻴﻨﺌﺬ ﻓﻼ ُﻧ َﺴ َﺦ وﻻ اﻋﱰاض‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َأ ﱠﻧ ُﻪ اﺧﺘﺎر)‪ِ (5‬ﻣ ﱠﻢ)‪َ (6‬ﻗﺎ َل ﻟﻪ َﻋ َ ّﲇ ﻋﴩة إﻻ ﺛﻼﺛﺔ إﻻ أرﺑﻌﺔ)‪َ (7‬أ ﱠﻧـ ُﻪ ﻳﻠﺰﻣـﻪ ﺛﻼﺛـﺔ‪ ،‬ﻓﺈﻧـﻪ)‪ (8‬اﺳـﺘﺜﻨﻰ ﻣـﻦ‬ ‫ﻣﻦ اﻟﻌﴩة أرﺑﻌﺔ ﺑﻌﺪ اﺳﺘﺜﻨﺎء اﻟﺜﻼﺛﺔ‪ ،‬ﺧﻼ ًﻓﺎ ﻻﺑﻦ َﻣﺎﻟﻚ‪ ،‬ﺣﻴﺚ رﺟﺢ َأ ﱠﻧـ ُﻪ ﻳﻠﺰﻣـﻪ أﺣـﺪ ﻋﴩـ)‪ ،(9‬و َﻗـﺎ َل ‪ :‬إ ﱠﻧـ ُﻪ ﻗـﻮل‬ ‫اﻟﻔﺮاء)‪.(10‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨ َﻨﺎ ‪َ :‬ﻣﺎ َﺻ ﱠﺤ َﺤ ُﻪ اﺑ ُﻦ َﻣﺎﻟِﻚ ﳑﻨﻮ ٌع‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻤﻜﻦ ﺟﻌﻞ اﻟﺜﺎﲏ إدﺧﺎ ًﻻ؛ ﻷَ ﱠﻧﻪ إﻧ َﲈ ﳚﻌـﻞ إدﺧـﺎ ًﻻ إذا ﱂ‬ ‫ﻳﺰ ْد َﻋ َﲆ اﻟﻌﺪ ِد اﳌﻘﺮﺑﺔ‪ ،‬و َأ ْﺧ َﺮ َج َر ِ َﴈ ا ُﷲ َﻋ ْﻨ ُﻪ رأ ًﻳﺎ ﱂ ُﻳﺴﺒ ْﻖ إﻟﻴﻪ ِﰲ إﳊﺎ ْقِ اﳊﺎ ِل ﺑـﺄي اﻟﻨﻮاﺻـ ِﺐ‪َ ،‬ﻓ َﻘـﺎ َل ﺑﻌـﺪ ﺣﻜﺎﻳـﺔ‬ ‫اﳌﺬاﻫﺐ اﻟﺜﻼﺛﺔ اﳌﻌﺮوﻓﺔ ِﰲ َذﻟِ َﻚ ﻗﻴﻞ ‪ :‬ﻧﺼﺐ اﳌﻔﻌﻮل‪ ،‬وﻗﻴﻞ ﻧﺼﺐ اﻟﻈﱠ ْﺮ ِف‪ ،‬وﻗﻴﻞ)‪ (11‬اﻟﺘﺸﺒﻴﻪ ﺑﺎﳌﻔﻌﻮل)‪ (12‬ﺑـﻪ ﳜـﺮج‬ ‫ﳜﺮج ِﻋ ْﻨﺪي ﻣﻦ ﻛﻼم ﺳﻴﺒﻮﻳﻪ َﻣ ْﺬ َﻫ ٌﺐ راﺑ ٌﻊ‪ ،‬و ُﻫ َﻮ َأ ﱠﻧ ُﻪ إن َﻛﺎ َن ِﰲ اﺳ ِﻢ اﻹﺷﺎر ِة َأ ْو اﻟ ﱠﻀ ِﻤﲑ َأ ْو اﻟﻈﺎﻫﺮ ﻧﺤـﻮ َﻫـ َﺬا َﻋﺒْـﺪ‬ ‫اﷲ ﻣﻨﻄﻠ ًﻘﺎ‪ ،‬و ُﻫ َﻮ زﻳﺪ ﻣﻌﺮو ًﻓﺎ‪ ،‬وأﺧﻮك َﻋﺒْﺪ اﷲ ﻣﻌﺮو ًﻓﺎ‪ ،‬ﻓﺎﳊﺎل ﻳﻨﺘﺼﺐ َﻋ َﲆ ﺣﺪ ﻧﺼـﺐ اﳌﻔﻌـﻮل ﺑـﻪ‪ ،‬وإن َﻛـﺎ َن ِﰲ‬ ‫َﻏ ْﲑ َﻣﺎ َذ َﻛ َﺮ ﻓ ُﻬ َﻮ ﻣﻨﺘﺼﺐ ﻧﺼﺐ اﻟﻈﺮف‪.‬‬ ‫َو ِﻣ ْﻦ َذ ِﻟ َﻚ َﻣﺎ ﺗﻌﻘ َﺐ ﺑﻪ َﻋ َﲆ اﻟ ﱠﺸ ْﻴ ِﺦ َأ ِﰊ َﺣﻴﱠﺎن )‪ (13‬ﺗﺒ ًﻌﺎ ﻻﺑﻦ َﻣﺎﻟِﻚ ِﰲ َﻗ ْﻮ ِﻟـ ِﻪ ‪َ :‬ﻗﺎﻟَـ ِﺖ اﻟ َﻌـ َﺮ ُب ﺟـﺎ َء ِت ا َﳋ ْﻴـ ُﻞ‬ ‫َﺑﺪاد)‪ ،(1‬إن َﺑﺪا َد ﻋﻠ ُﻢ ﺟﻨﺲ‪ ،‬وإﻧ َﲈ ﺟﺎز أن ﻳﻘﻊ ﺣﺎ ًﻻ ﻟﺘﺄ ﱡوﻟِ ِﻪ ﺑﻨﻜﺮة‪ ،‬وﻣ َﻌﻨﺎﻫﺎ ﺟﺎءت اﳋﻴﻞ ﻣﺘﺒﺪدة)‪.(3)(2‬‬ ‫)‪ (1‬ﻛﺘﺒﺖ ِﰲ )أ( \"ﻛ َﲈ\" ُﺛ ﱠﻢ ﴐب ﻋﻠﻴﻬﺎ‪.‬‬ ‫)‪ِ (2‬ﰲ )ب( \"ﻣﻨﻔﺼﻞ\" ُﺛ ﱠﻢ ﻛﺘﺐ َﻋ َﲆ َﻳ َﺴﺎ ِر اﻟ ﱠﺼ ْﻔ َﺤ ِﺔ ِﰲ ا َﳊﺎ ِﺷ َﻴ ِﺔ \"ﺻﻮاب ﻣﺘﺼﻞ\" ﻣﻘﺎﺑﻠﻬﺎ‪.‬‬ ‫)‪َ (3‬و َﻗﺎ َل َﻫ َﺬا اﻟ َﻘ ْﻮل ِﰲ ارﺗﺸﺎ ِف اﻟﴬب‪ ،(1524/3) ،‬وﻟﻜﻦ ﱂ ﻳﺬﻛﺮ ﻓﻴﻪ اﻟﻨﺴﺦ‪.‬‬ ‫)‪ِ (4‬ﰲ )ب( ِز َﻳﺎ َدة \"ﻻ\" ﺧﻄﺄ‪.‬‬ ‫)‪ (5‬ﺣﺮف اﻟﺮاء ﻟﻜﻠﻤﺔ \"اﺧﺘﺎر\" ﺳﺎﻗﻂ ِﰲ )أ( وﻗﺪ أﺛﺒﺘﻪ ﻣﻦ )ب(‪.‬‬ ‫)‪ِ (6‬ﰲ )ب( \"ﳑﻦ\"‪.‬‬ ‫)‪ِ (7‬ﰲ )أ( \"اﻷرﺑﻊ\" دون \"إﻻ\"‪ ،‬وﻗﺪ أﺛﺒﺘﻬﺎ ﻣﻦ )ب( و ُﻫﻮ اﻟﺼﻮاب‪ ،‬اﻟﻮارد ِﰲ اﻟﻜﺘﺐ‪.‬‬ ‫)‪ِ (8‬ﰲ )ب( \"ﻓﺈن\"‪.‬‬ ‫)‪ (9‬اﻟﺘﺴﻬﻴ ُﻞ‪) ،‬ص‪.(33‬‬ ‫)‪ (10‬ﻫﻮ أﺑﻮ زﻛﺮﻳﺎ‪ ،‬وﻋﻨﺪ اﺑﻦ ﺣﺒﺎن ﰲ ﺛﻘﺎﺗﻪ‪ : (256/9) ،‬أﺑﻮ ﺑﻜﺮ‪ ،‬ﳛﻴﻰ ﺑﻦ زﻳﺎد اﻟﺪﻳﻠﻤﻲ‪ ،‬وﻗﻴﻞ ﻟﻪ اﻟﻔﺮاء‪ ،‬ﻷﻧﻪ ﻛـﺎن ﻳﻔـﺮي‬ ‫ﻳﻔﺮي اﻟﻜﻼم‪ .‬ﺗﻮﰲ ﺳﻨﺔ ‪207‬ﻫـ‪.‬‬ ‫اﻧﻈﺮ ‪ :‬ﺳﲑ أﻋﻼم اﻟﻨﺒﻼء‪ ،‬ﻟﻠﺬﻫﺒﻲ‪ ،(118/10) ،‬وﺑﻐﻴﺔ اﻟﻮﻋﺎة ِﰲ َﻃ َﺒ َﻘﺎت اﻟﻠﻐﻮﻳﲔ واﻟﻨﱡ َﺤﺎة ‪ ،‬ﻟﻠﺴﻴﻮﻃﻲ‪.(333/2) ،‬‬ ‫)‪ِ (11‬ﰲ )ب( ِز َﻳﺎ َدة \"ﻋﲆ\"‪.‬‬ ‫)‪ (12‬ﻛﺘﺐ \"ﺑﺎ\" ُﺛ ﱠﻢ \"اﳌﻔﻌﻮل\" َﻋ َﲆ َﻳ َﺴﺎ ِر اﻟ ﱠﺼ ْﻔ َﺤ ِﺔ ِﰲ ا َﳊﺎ ِﺷ َﻴ ِﺔ‪ ،‬و َﻫ َﺬا ﺑﺰﻳﺎدة أﻟﻒ‪ ،‬وﻗﺪ أﺛﺒﺘﻬﺎ ﻣﻦ )ب(‪.‬‬ ‫)‪ (13‬ا ْﻧ ُﻈ ْﺮ ‪ :‬ارﺗﺸﺎ َف اﻟﴬب‪=.(1569/3) ،‬‬ ‫‪213‬‬

‫َﻗﺎ َل َﺷ ْﻴ ُﺨﻨَﺎ ‪َ :‬ﻣﺎ ادﻋﻴﺎه ﳑﻨﻮ ٌع‪ ،‬وإﻧ َﲈ ﻳ َﻘﺎ ُل ﻓِﻴﻪ ﻟﻔ ٌﻆ ﻣﺒﻨﻲ اﺳﺘﻌﻤﻞ ﺣﺎ ًﻻ‪ ،‬وأ ّﻣﺎ ﻋﻠ ُﻢ ﺟﻨﺲ ﻓﻼ‪.‬‬ ‫َﻗﺎ َل اﳉﻮﻫﺮ ﱡي)‪ : (4‬وﻗﻮﳍﻢ ‪ :‬ﺟﺎء ِت اﳋﻴ ُﻞ ﺑﺪاد أي ﻣﺘﺒﺪدة)‪،(5‬وﺑﻨﻲ َﻋ َﲆ اﻟﻜﴪ؛ ﻷَ ﱠﻧﻪ ﻣﻌﺪول َﻋـﻦ ا َﳌ ْﺼـ َﺪر‪،‬‬ ‫و ُﻫ َﻮ اﳌﺘﺒﺪد)‪.(6‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ)‪ (7‬ﻗﻮﻟﻪ ِﰲ ﻣﺴﺄﻟﺔ أ ﱠﻣﺎ اﻟﻌﻠﻢ ﻓﻌﺎﻟﻖ َﻋ َﲆ ﻗﻮ ِل اﺑ ِﻦ َﻣﺎﻟﻚ ‪ :‬و ُﻫـ َﻮ ِﰲ اﻟﻨﱠ ْﺼـﺐ ﻣﻔﻌـﻮل ﻟـﻪ ِﻋ ْﻨـﺪ‬ ‫ﺳﻴﺒﻮﻳﻪ)‪َ ،(8‬ﻗﺎ َل اﻟ ﱠﺸ ْﻴ ُﺦ َأ ُﺑﻮ َﺣ ﱠﻴﺎن َر ِ َﲪ ُﻪ اﷲُ َﺗ َﻌﺎ َﱃ)‪ : (9‬أي اﳌﻌﺮف ﺑﺄل ِﰲ اﻟ ﱠﻨ ْﺼ ِﺐ ﻣﻔﻌﻮل ﻣﻦ أﺟﻠﻪ ِﻋﻨْﺪ ﺳﻴﺒﻮﻳﻪ‪.‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨ َﻨﺎ َر ِ َﴈ ا ُﷲ َﻋ ْﻨ ُﻪ ‪ :‬ا ﱠﻟ ِﺬي ﻳﻈﻬﺮ ﻣﻦ ﻛﻼم ﺳﻴﺒﻮﻳﻪ‪ ،‬وأ ﱠن اﳌﻌﺮ َف إذا اﻧﺘﺼﺐ ﻗﺎﺋ ًﲈ ُﻫ َﻮ َﻋ َﲆ ﺗﻮﻫﻢ‬ ‫اﳌﻔﻌﻮل ﻣﻦ أﺟﻠﻪ؛ ﻷَ ﱠﻧﻪ ﻣﻔﻌﻮل ﻣﻦ أﺟﻠِﻪ‪ ،‬ﻓﺈﻧﻪ َﻗﺎ َل ‪ :‬وﻗﺪ ﻳﻨﺼ ُﺐ أﻫ ُﻞ اﳊﺠﺎ ِز ِﰲ َﻫ َﺬا اﻟ َﺒﺎب َﻏ ْﲑ اﳊـﺎل‪ ،‬وﺑﻨـﻮ‬ ‫ﲤﻴﻢ ﻻ ﻳﺘﻮﳘﻮن ﻏﲑه‪ ،‬ﻓﻤﻦ ُﺛ ﱠﻢ ﱂ ﻳﻨﺼﺒﻮا ِﰲ اﻷﻟﻒ واﻟﻼم‪ ،‬ﻷَ ﱠﳖﻢ ﻳﺘﻮﳘﻮن ِﰲ َﻫ َﺬا اﻟ َﺒﺎب َﻏ ْﲑ اﳊﺎل‪ ،‬وﺑﻨﻮ ﲤـﻴﻢ‬ ‫ﻻ ﻳﺘﻮﳘﻮن ﻏﲑه‪ ،‬ﻓﻤﻦ ُﺛ ﱠﻢ ﱂ ﻳﻨﺼﺒﻮا ِﰲ اﻷﻟﻒ واﻟﻼم‪ ،‬وﺗﺮﻛﻮا)‪ (10‬اﻟﻔﺘﺢ ﻓ َﻜﺎ َن ا ﱠﻟ ِﺬي ﺗﻮﻫﻢ أﻫﻞ اﳊﺠﺎز اﻟﺒﺎب)‪(11‬‬ ‫ا ﱠﻟ ِﺬي ﻳﻨﺘﺼﺐ؛ ﻷَ ﱠﻧﻪ َﻣ ْﺮ ُﻓﻮع ﻟﻪ ﻧﺤﻮ ﻗﻮﻟﻚ ‪ :‬ﻓﻌﻠﺘﻪ ﳐﺎﻓﺔ َذﻟِ َﻚ)‪ ،(12‬وأﻧﺸﺪ ﻗﻮل اﻟ ﱠﺸﺎ ِﻋ ِﺮ‪:‬‬ ‫َﺳﺒِﻴ ٌﻞ َﻓ َﺄ ّﻣﺎ اﻟ ﱠﺼـ ْ ُﱪ َﻋﻨ َﻬـﺎ َﻓـ َﻼ َﺻـ ْ َﱪا‬ ‫َأ َﻻ َﻟ ْﻴ َﺖ ﺷ َﻌ ِﺮي َﻫـ ْﻞ إِ َﱃ ُأ ﱢم َﻣﺎﻟِـ ٍﻚ)‪(13‬‬ ‫وأﻃﺎل اﻟﻜﻼم َﻋ َﲆ َذﻟِ َﻚ)‪.(14‬‬ ‫=)‪ (1‬أي َوا ِﺣ ًﺪا َوا ِﺣ ًﺪا‪َ ،‬أ ْو ﻣﺘﻔﺮﻗﺔ‪.‬‬ ‫ا ْﻧ ُﻈـ ْﺮ ‪ :‬ا ْﻟ َﻌـ ْ َﲔ‪ِ ،‬ﻟ ْﻠ َﺨﻠِﻴـ ِﻞ ْﺑـ ِﻦ َأ ْ َﲪـﺪ‪ ،(14/8) ،‬و َ ْﲥـ ِﺬﻳ َﺐ اﻟ ﱡﻠ َﻐـ ِﺔ‪ِ ،‬ﻟ َﻸ ْز َﻫـ ِﺮ ّي‪ ،(79/14) ،‬و ِﻟ َﺴـﺎ َن اﻟ َﻌـ َﺮ ِب‪ ،‬ﻻ ْﺑـ ِﻦ َﻣ ْﻨ ُﻈـﻮر‪،‬‬ ‫)‪.(226/1‬‬ ‫)‪ِ (2‬ﰲ )أ( \"ﻣﺒﺘﺪة\" ﺧﻄﺄ‪ ،‬وﻗﺪ أﺛﺒﺘﻬﺎ ﻣﻦ )ب(‪.‬‬ ‫))‪34‬ا((ْﻧ َُُﻈﻫ َْْﺮﻮﴍ َﺗإُ ْحﺮﺳاََﻟَﲨﲈﺘﺘﻋﻪﺴﻴ ِﻬﻞﻴﰲﺑ‪:‬ﻞ‪،‬ﻦ ِﺳ) َ ﱠﲪِ‪2‬ﲑﺎ َدأ‪ْ،/‬ﻋ‪َ َ7‬ﻼ‪2‬ﺻ ِمﺎ‪3‬اِ(ﻟﺣﻨﱡ‪َ .‬ﺒ َﺐﻼا ِﻟء‪،‬ﺼ)‪7‬ﺤﺎ‪1‬ح‪0ُ ،/‬ﺗ ُﻮ‪ 8‬ﱢ(َﰲ‪َ ،‬وﺳ َﺗﻨَﺎﺔ ِرﻳ‪ِ 3‬ﺦ‪ 9‬ا‪3‬ﺑﻫﻦـا‪.‬ﻟﻮردي‪ ،(310/1) ،‬واﻟﺒﻠﻐ ِﺔ ِﰲ َﺗـ َﺮا ِﺟﻢ َأﺋِ ﱠﻤـﺔ اﻟ ﱠﻨ ْﺤـ ِﻮ واﻟ ﱡﻠ َﻐـﺔ‪،‬‬ ‫ﻟﻠ ِﻔﲑوزأﺑﺎدي‪) ،‬ص‪.(10‬‬ ‫)‪ِ (5‬ﰲ )أ( \"ﻣﺒﺘﺪة\" ﺧﻄﺄ‪ ،‬وﻗﺪ أﺛﺒﺘﻬﺎ ﻣﻦ )ب(‪.‬‬ ‫)‪ (6‬ﻟﻌﻞ ﻗﻮﻟﻪ ِﰲ ِﻛ َﺘﺎﺑﻪ ﻣﻘﺪﻣﺔ ِﰲ اﻟﻨﱠ ْﺤ ِﻮ‪ ،‬وﻫﻮ ﻣﻦ اﻟﻜﺘﺐ اﳌﻔﻘﻮدة‪.‬‬ ‫)‪ِ (7‬ﰲ )ب( \" َﻗﺎ َل َﺷ ْﻴ ُﺨ َﻨﺎ\"‪.‬‬ ‫)‪ْ َ (8‬ﴍ ُح اﻟﺘﺴﻬﻴﻞ‪.(197/2) ،‬‬ ‫)‪ (9‬ﻛﻠﻤﺔ \" َﺗ َﻌﺎ َﱃ\" ﻣﻦ )ب(‪.‬‬ ‫)‪ (10‬ﺗﻜﻤﻠﺔ ﻛﻠﻤﺔ \"ﺗﺮﻛﻮا\" \"ﻛﻮا\" ﻛﺘﺒﺖ َﻋ َﲆ َﻳ َﺴﺎ ِر اﻟ ﱠﺼ ْﻔ َﺤ ِﺔ ِﰲ )أ( ﻣﻘﺎﺑﻠﻬﺎ‪ ،‬و َذﻟِ َﻚ ﻣﺮاﻋﺎة ﻟﻠﺘﻨﺴﻴﻖ‪.‬‬ ‫)‪ِ (11‬ﰲ )ب( \"اﻟﺒﺎن\"‪.‬‬ ‫)‪ِ (12‬ﰲ )ب( \"ذاك\"‪.‬‬ ‫)‪ِ (13‬ﰲ اﻟﻜِ َﺘﺎ ِب ﻟﺴﻴﺒﻮﻳﻪ‪\" : (386/1) ،‬ﻣﻌﻤﺮ\"‪.‬‬ ‫)‪ (14‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟ ِﻜ َﺘﺎ َب‪.(386 ،385/1) ،‬‬ ‫‪214‬‬

‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ ﺗﻌﻘ َﺐ ﺑﻪ َﻋ َﲆ اﻟ ﱠﺸ ْﻴﺦ َأ ِﰊ َﺣ ﱠﻴﺎن ِﰲ َﻗ ْﻮﻟِ ِﻪ ‪/40‬أ َﻋ َﲆ ﻛﻼ ِم اﺑﻦ َﻣﺎﻟﻚ ‪\" :‬ﻻ َﻳ ُﻜﻮن َﺻـﺎ ِﺣﺐ‬ ‫اﳊﺎل ِﰲ اﻟﻐﺎﻟﺐ ﻧﻜﺮة َﻣﺎ ﱂ ﳜﺘﺺ\")‪.(1‬‬ ‫َﻗﺎ َل اﻟ ﱠﺸ ْﻴﺦ َأ ُﺑﻮ َﺣ ﱠﻴﺎن ‪ :‬ﻗﻮﻟﻪ ِﰲ اﻟﻐﺎﻟﺐ اﺣﱰاز ﻣﻦ ﻗﻮ ِﳍﻢ ﻓِﻴﻬﺎ رﺟ ٌﻞ ﻗﺎﺋ ًﲈ‪ ،‬ﻓﺈن ذا اﳊﺎل ﻧﻜﺮة‪ ،‬وﻟـﻴﺲ‬ ‫ﻓِﻴﻪ ﴍط ﳑﱠﺎ ذﻛﺮه اﳌﺼﻨﻒ‪.‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨ َﻨﺎ ‪ :‬ﻗﺪ ﺗﻘﺪ َم ِﰲ ُﻣ َﺴ ﱢﻮ َﻏﺎ ِت اﻻﺑﺘﺪا ِء ﺑﺎﻟﻨﻜﺮ ِة اﻟﻼﺣﻖ ﺑﺎﻟﻈﺮف‪ ،‬و ُﻫ َﻮ اﳉﺎر واﳌﺠﺮور‪ ،‬ﻓﺈذا َﻛﺎ َن‬ ‫َﻫ َﺬا ﻣﻦ ﻣﺴﻮﻏﺎت اﻻﺑﺘﺪاء ﺑﺎﻟﻨﻜﺮة)‪َ ،(2‬ﻛﺎ َن ﻣﻦ ﻣﺴﻮﻏﺎ ِت ﳎﻲء اﳊﺎل ﻣﻨﻬﺎ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ ا ْﻋ َ َﱰ َض ﺑﻪ َﻋ َﲆ اﺑ ِﻦ َﻣﺎﻟِـﻚ ِﰲ َﻗ ْﻮﻟِـ ِﻪ ‪ :‬إن ﻗﻮﻟـﻪ ‪)  $#\" ! :‬اﻷﻋـﺮاف ‪،(96 :‬‬ ‫اﻵﻳﺔ ﻓِﻴﻬﺎ اﻋﱰاض ﺑﺴﺒﻊ ﲨﻞ‪َ ،‬ﻗﺎ َل اﻟ ﱠﺸﻴْ ُﺦ َأ ُﺑﻮ َﺣﻴﱠﺎن ِﰲ اﻟﺘﺤﻘﻴ ِﻖ ‪ :‬ﻫﻲ أرﺑﻊ ﲨﻞ‪ ،‬ﲨﻠﺔ ﻟـﻮ‪ ،‬وﲨﻠـﺔ ﺟﻮاﲠـﺎ‪ ،‬وﲨﻠـﺔ‬ ‫اﻻﺳﺘﺪراك)‪ ،(3‬وﲨﻠﺔ اﻟﻌﻄﻒ ﻋﻠﻴﻬﺎ‪ ،‬و ُﻫ َﻮ ﻳ َﻌﻨﻲ اﺑﻦ)‪َ (4‬ﻣﺎﻟِﻚ ﻧﻈﺮ )‪(5‬إﱃ أن ﻟﻮ إِ َﱃ ‪ %‬ﲨﻠﺔ‪ & ،‬ﲨﻠـﺔ‪،‬‬ ‫ﲨﻠﺔ‪ ،‬و‪ '‬ﲨﻠﺔ‪ .- ،‬ﲨﻠﺔ‪ / ،‬ﲨﻠﺔ‪  1 ،‬ﲨﻠﺔ‪.2 ،‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨ َﻨﺎ اﻟ َﻮاﻟِﺪ َر ِ َﴈ اﷲُ َﻋﻨْ ُﻪ ‪ :‬ﱂ ﻳﺬﻛ ْﺮ اﻟ ﱠﺸﺎ ِر ُح ﻓِﻴ َﲈ ﻋﺪه َﻏ ْﲑ ﺳﺒﻊ ﲨـﻞ‪ ،‬ﻗﻴـﻞ ‪ :‬وﻳـﺰاد ﻋﻠﻴـﻪ ﲨﻠـﺔ‬ ‫أﺧﺮى‪ ،‬وﻫﻲ اﳌﺆﻟﻔﺔ ﻣﻦ ﺛﺒﺖ َأ ْو ﺛﺎﺑﺖ ﻣﻘﺪ ًرا ﻣﻊ إن وﺻﻠﺘﻬﺎ‪ ،‬ﻓﺘﺼ ُﲑ اﳉﻤ ُﻞ ﺛ َﲈﻧﻴﺔ‪ ،‬و َﻫـ َﺬا اﻟﺰاﺋـﺪ ﻓﺎﺳـﺪ‪ ،‬ﻓـﺈن‬ ‫اﳌﺆﻟﻔﺔ ﻻﺑﺪ ﻓِﻴﻬﺎ ﻣﻦ إﺳﻘﺎط ﲨﻠﺔ ﻣﻦ اﻟﻌﺪ)‪(6‬؛ ﻷ ﱠن اﻟﺘﻘﺪﻳ َﺮ ‪ :‬وﻟﻮ ﺛﺒﺖ إﻳ َﲈﳖﻢ‪َ ،‬أ ْو وﻟﻮ أن إﻳ َﲈﳖـﻢ ﺛﺎﺑـﺖ‪ ،‬و َذﻟِـ َﻚ‬ ‫ﳜﺮج َﻋﻦ أن َﻳ ُﻜﻮن ‪ %‬ﲨﻠﺔ‪ ،‬وأ ﱠﻣﺎ َﻣﺎ ذﻛﺮه اﻟ ﱠﺸﺎ ِرح ﻣﻦ أن ‪  1‬ﲨﻠﺔ ﻓﻼ ﻳﺴـﺘﻘﻴﻢ؛ ﻷ ﱠن اﻟﻜـﻼم‬ ‫إﻧ َﲈ ﻳﺘﻢ ﺑﻘﻮﻟﻪ ‪ ،2 :‬ﻓﻼ اﻋﱰاض إﻻ ﺑﺴﺖ ﲨﻞ‪.‬‬ ‫)‪ (1‬اﻟﺘﺴﻬﻴ ُﻞ‪) ،‬ص‪.(34‬‬ ‫)‪ (2‬ﻛﺘﺐ ﺑﻌﺪﻫﺎ ِﰲ )ب( \"اﻟﻼﺣﻖ ﺑﺎﻟﻈﺮف‪ ،‬و ُﻫﻮ اﳉﺎر واﳌﺠﺮور\" ُﺛ ﱠﻢ ﴐب ﻋﻠﻴﻬﺎ ﺑﺨﻂ ﻓﻮﻗﻬﺎ‪.‬‬ ‫)‪ِ (3‬ﰲ )أ( ﺣﺮ ِﰲ اﻟﺮاء واﻷﻟﻒ ﻣﻄﻤﻮﺳﲔ‪ ،‬وﻛﺄﻧﻪ أﺧﻄﺄ ِﰲ ِﻛ َﺘﺎﺑﺘﻬ َﲈ‪ ،‬ﻓﻮﺿﻊ ﻋﻼﻣﺔ اﻟﻠﺤﻖ ﻣﻜﺎﳖ َﲈ‪ ،‬وأﳊﻘﻬـ َﲈ َﻋـ َﲆ ﻳﻤـﲔ اﻟﺼـﻔﺤﺔ ِﰲ‬ ‫ِﰲ ا َﳊﺎ ِﺷ َﻴ ِﺔ‪.‬‬ ‫)‪ِ (4‬ﰲ )ب( \"أن\"‪.‬‬ ‫)‪ (5‬ﻛﺎﻧﺖ ﻗﺪ ﻛﺘﺒﺖ ِﰲ )أ( \"أن\" ُﺛ ﱠﻢ أﺿﻴﻒ إﻟﻴﻬﺎ اﻷﻟﻒ اﳌﻘﺼﻮرة‪.‬‬ ‫)‪ِ (6‬ﰲ )ب( \"اﻟﻌﺪد\"‪.‬‬ ‫‪215‬‬

‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ ﺗﻌﻘﺐ ﺑﻪ َﻋ َﲆ اﻟ ﱠﺸ ْﻴﺦ َأ ِﰊ َﺣ ﱠﻴﺎن َر ِ َﲪ ُﻪ ا ُﷲ ِﰲ ﺑﺎب اﻟﻌﺪد ِﰲ ﺗﻘﺪﻳﺮ ﻗﻮﻟِـ ِﻪ َﺗ َﻌـﺎ َﱃ ‪_^ :‬‬ ‫`‪) (2) dc(1)ba‬اﻷَﻧﻌﺎم ‪ ،(160 :‬أي ﻓﻠﻪ)‪ (3‬ﻋ ُﴩ ﺣﺴـﻨﺎت أﻣﺜﺎﳍـﺎ)‪ ،(4‬ﻓﻠـﻮﻻ ﻗﺼـﺪ اﳊﺴـﻨﺎت‬ ‫ﻟ َﻘﺎ َل ﻋﴩة أﻣﺜﺎﳍﺎ؛ ﻷ ﱠن َوا ِﺣﺪ اﻷﻣﺜﺎل ﻣﺜﻞ‪ ،‬و ُﻫ َﻮ ﻣﺬﻛﺮ‪.‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨﻨَﺎ اﻟ َﻮاﻟِﺪ َر ِ َﴈ ا ُﷲ َﻋ ْﻨ ُﻪ ‪ :‬ﻻ ﻳﺘﻌﲔ َﻫ َﺬا اﻟﺘﻘﺪﻳﺮ ِﰲ اﻵﻳﺔ ﳉﻮاز)‪ (5‬أن َﻳ ُﻜﻮن أﺗﺖ ﺑﺎ ْﻋﺘِ َﺒﺎر أن اﳌﺜﻞ‬ ‫اﳌﺜﻞ ﻣﻀﺎف إِ َﱃ اﳊﺴﻨﺎت ِﰲ َﻗ ْﻮﻟِ ِﻪ ‪َ  :‬أ ْﻣ َﺜﺎ َِﳍﺎ‪ ،‬ﻓﺼﺎر َﻋ َﲆ ﺣﺪ ﻗﻮﻟﻪ ‪:‬‬ ‫َﻛــ َﲈ َ َﴍﻗــ ْﺖ َﺻــ ْﺪ ُر اﻟ َﻘ َﻨــﺎ ِة ِﻣــ َﻦ اﻟــ ﱠﺪ ِم)‪(6‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﺗ َﻌ ﱠﻘ َﺐ ﺑﻪ َﻋ َﲆ اﺑ ِﻦ َﻣﺎﻟِﻚ واﻟ ﱠﺸ ْﻴ ِﺦ َأ ِﰊ َﺣ ﱠﻴﺎن‪ ،‬ﻓﺈن اﻟ ﱠﺸ ْﻴ َﺦ أﺑﺎ َﺣ ﱠﻴﺎن َﻗﺎ َل ﺑﻌﺪ َﻣﺎ ﺳـﺒﻖ‪َ ،‬ﻗـﺎ َل‬ ‫اﳌﺼﻨ ُﻒ ِﰲ اﻟ ﱠ ْﴩ ِح ‪ :‬وﻣﻦ اﻟ َﻌ َﺮ ِب ﻣﻦ ُﻳﺴﻘ ُﻂ ﺗﺎ َء اﻟﻌﺪ ِد اﳌُﻀﺎف إِ َﱃ دواب)‪ (7‬ﻟﺘﺄﻧﻴﺚ)‪ (8‬ﻟﻔﻈﻬﺎ)‪ (9‬ﻣﻊ ﻗﺼـﺪ ﺗـﺬﻛﲑ‬ ‫اﳌﻮﺻﻮف؛ ﻷ ﱠن داﺑﺔ ﺻﻔﺔ ﺟﺮت ﳎﺮى اﻷﺳ َﲈء اﳉﺎﻣـﺪة‪ ،‬ﻓـﺎﻋﺘﱪ ِﰲ اﻟﻌـﺪد ﻟﻔﻈﻬـﺎ‪ ،‬وﻣﻨـﻪ اﺣـﱰزت ﺑﻘـﻮﱄ)‪(10‬‬ ‫اﻋﺘﱪ)‪ (11‬ﻏﺎﻟ ًﺒﺎ ﺣﺎﻟﻪ ﻻ ﺣﺎﳍﺎ)‪(12‬؛ أي ﺣﺎل اﳌﻮﺻﻮف ﻻ ﺣﺎل اﻟﺼﻔﺔ‪.‬‬ ‫‪/40‬ب َﻗﺎ َل َﺷ ْﻴ ُﺨﻨَﺎ اﻟ َﻮا ِﻟ ُﺪ َر ِ َﴈ ا ُﷲ َﻋﻨْ ُﻪ ‪ :‬ﻓﻜﻼ ُم ا ُﳌ َﺼﻨﱢ ِﻒ وﴍ ُﺣﻪ إﲠﺎ ٌم‪ ،‬واﳌَ ْﺴﺄَﻟَﺔ ﻓِﻴﻬﺎ ﺗﻔﺼﻴﻞ‪ ،‬و ُﻫـ َﻮ َأ ﱠﻧـ ُﻪ‬ ‫ﻻ ﳜﻠﻮ إ ﱠﻣﺎ أن َﻳ ُﻜﻮ َن ا ُﳌ َﺼ ﱢﻨ ُﻒ )‪(13‬ﱂ )‪(14‬ﳚﺮي ﳎﺮى اﻷﺳ َﲈء اﳉﺎﻣﺪة أم ﻻ‪ ،‬ﻓﺈن ﱂ ﲡ ِﺮ ﺿﻌﻔﺖ)‪ (15‬ﻣﺮاﻋـﺎة اﻟﺼـﻔﺔ‪ ،‬وإن‬ ‫)‪ِ (1‬ﰲ )أ( \"ﻋﴩة\" ﺧﻄﺄ‪.‬‬ ‫)‪ (2‬ﻛﺘﺒﺖ ِﰲ )أ( ﻧﺼﻒ ﻛﻠﻤﺔ \"أﻣﺜﺎﳍﺎ\" \"أﻣﺜﺎ\" ِﰲ آﺧﺮ اﻟﺴﻄﺮ‪ ،‬وﺗﻜﻤﻠﺘﻬﺎ \"ﳍﺎ\" ِﰲ أول اﻟﺴﻄﺮ اﻟﺬي ﻳﻠﻴﻪ‪ ،‬و َذ ِﻟ َﻚ ﳏﺎﻓﻈﺔ َﻋ َﲆ اﻟﺘﻨﺴﻴﻖ‪.‬‬ ‫)‪ِ (3‬ﰲ )ب( \"ﻟﻪ\"‪.‬‬ ‫)‪ (4‬ارﺗﺸﺎ ُف اﻟﴬب‪.(755/2) ،‬‬ ‫)‪ِ (5‬ﰲ )ب( \"ﺑﺠﻮاز\"‪.‬‬ ‫)‪ (6‬ﻗﺎﻟﻪ اﻷﻋﺸﻰ‪ .‬اﻧﻈﺮ دﻳﻮاﻧﻪ ‪) :‬ص‪.(123‬‬ ‫)‪ِ (7‬ﰲ )ب( \"ذوات\"‪.‬‬ ‫)‪ِ (8‬ﰲ )ب( \"اﻟﺘﺄﻧﻴﺚ\"‪.‬‬ ‫)‪ِ (9‬ﰲ )ب( \"ﻟﻔ ًﻈﺎ\"‪.‬‬ ‫)‪ِ (10‬ﰲ )ب( \"ﻗﻮل\"‪.‬‬ ‫)‪ (11‬ﻛﺘﺒﺖ ﺑﻌﺪﻫﺎ ِﰲ )أ( ﻛﻠﻤﺔ \" ِﰲ\" ُﺛ ﱠﻢ ﴐب ﻋﻠﻴﻬﺎ‪.‬‬ ‫)‪ْ َ (12‬ﴍ ُح اﻟﺘﺴﻬﻴﻞ‪.(400/2) ،‬‬ ‫)‪ِ (13‬ﰲ )ب( \"إﻣﺎ أن ﺗﻜﻮن اﻟﺼﻔﺔ ﻟﻪ ﲡﺮ\"‪.‬‬ ‫)‪ (14‬ﻫﻲ ﻫﻜﺬا ِﰲ )أ( َواﻟ ﱠﺼ َﻮاب \"ﳚﺮ\"؛ ﻷ ﱠن اﻟﻔﻌ َﻞ ﳎﺰو ٌم‪.‬‬ ‫)‪ِ (15‬ﰲ )ب( \"ﺻﻌﺪت\"‪.‬‬ ‫‪216‬‬

‫ﺟﺮ ْت ﳎﺮى اﻷﺳ َﲈء اﳉﺎﻣﺪة ﺟﺎز ا ْﻋﺘِﺒَﺎر اﻟﺼﻔﺔ ﻓِﻴﻬﺎ ﺟﻮا ًزا ﺣﺴ ًﻨﺎ‪َ ،‬ﻓﻴﻘﻮل ‪ :‬ﺛﻼث دواب‪ ،‬و َذ ِﻟ َﻚ أ ﱠن اﻟﺪاﺑ َﺔ ﺻـﻔ ٌﺔ ِﰲ‬ ‫اﻷﺻ ِﻞﻣﻦد ﱠبﻳﺪ ﱡب َدﺑﻴﺒًﺎﻓ ُﻬ َﻮ َدا ﱞب‪،‬وﻫﻲ َدا ﱠﺑ ٌﺔ‪ُ ،‬ﺛ ﱠﻢاﺳﺘﻌﻤﻠﺖ)‪ (1‬اﺳﺘﻌ َﲈل اﻷﺳـ َﲈء ﻓﻮﻟﻴـﺖ)‪ (2‬اﻟﻌﻮاﻣـﻞ‪ ،‬وﱂ ﲡـﺮ َﻋـ َﲆ‬ ‫ﻣﻮﺻﻮف؛ﻓﻠ َﺬﻟِ َﻚﲪﻞاﻟﻌﺪد ﻋﻠﻴﻬﺎ ِﰲ ﻗﻮل)‪ (3‬ﺛﻼث دواب‪ ،‬ﻓ َﻜﺎ َن اﻷﺣﺴﻦ أن ﻳﻘﻮل ِﰲ اﻟﺘﺴﻬﻴﻞ ‪ :‬وإن َﻛـﺎ َن اﳌـﺬﻛﺮ‬ ‫ﺻﻔﺔﺑﺎﻧﺖ َﻋﻦاﳌﻮﺻﻮف‪،‬وﱂﳚ ِﺮﳎﺮىاﻷﺳ َﲈءاﻋﺘﱪ ﺣﺎﻟﻪ‪ ،‬وﻳﻀﻌﻒ ا ْﻋﺘِﺒَﺎر ﺣﺎﳍﺎ‪ ،‬وإن ﺟﺮ ْت ﳎﺮى اﻷﺳ َﲈء اﻋﺘـﱪ‬ ‫ﺣﺎﻟﻪ‪،‬وﳛﺴﻦا ْﻋﺘِ َﺒﺎرﺣﺎﳍﺎ‪َ ،‬ﻫ َﺬا َﻣﺎﻳﻘﺘﻀﻴﻪﻛﻼماﳋﻔﺎف)‪ِ (4‬ﰲ َ ْﴍحاﻟﺘﻜﻤﻠﺔ‪،‬و ِﰲﻛﻼ ِمﺳﻴﺒﻮﻳﻪﲣﺼﻴﺺ َﻣﺎﺗﻘـﺪمﺿـﻌﻔﻪ‬ ‫ﺑﺎﻟﴬورة)‪َ ،(5‬ﻓ َﻘﺎ َل ‪ِ :‬ﰲ َﻫ َﺬا ﺑﺎب َﻣﺎ ﻻ ﳛﺴﻦ أن ﻳﻀﻴ َﻒ إﻟﻴﻪ اﻷﺳ َﲈء اﻟﺘﻲ ﺗﺒـﲔ ﲠـﺎ اﻟﻌـﺪد إذا ﺟـﺎوزت اﻻﺛﻨـﲔ إِ َﱃ‬ ‫اﻟﻌﴩة‪ ،‬و َذ ِﻟ َﻚ اﻟﻮﺻﻒ ﻳﻘﻮل ﻫﺆﻻء ﺛﻼﺛﺔ ﻗﺮﺷﻴﻮن‪ ،‬وﺛﻼﺛﺔ ﻣﺴﻠﻤﻮن‪ ،‬وﺛﻼﺛﺔ ﺻﺎﳊﻮن‪ ،‬ﻓ َﻬ َﺬا وﺟﻪ اﻟﻜﻼم َﻛ َﺮا ِﻫ َﻴـﺔ‬ ‫أن ﳚﻌ َﻞ اﻟﺼﻔﺔ ﻛﺎﻻﺳﻢ إﻻ أن ﻳﻀﻄﺮ ﺷﺎﻋﺮ‪ ،‬و َﻫ َﺬا ﻳﺪﻟﻚ َﻋ َﲆ أ ﱠن اﻟ ﱠﻨ ﱠﺴﺎﺑﺎت‪ ،‬إذا ُﻗ ْﻠـ َﺖ ‪ :‬ﺛﻼﺛـﺔ ﻧﺴـﺎﺑﺎت)‪َ (6‬إ ﱠﻧـ ُﻪإﻧـ َﲈ‬ ‫ﳚﻲءﻛﺄﻧﻪوﺻ َﻒاﳌﺬﻛﺮ؛ﻷَ ﱠﻧﻪﻟَﻴْ َﺲﻣﻮﺿ ًﻌﺎﳛﺴ ُﻦﻓِﻴﻪاﻟﺼﻔ ُﺔﻛ َﲈﳛﺴ ُﻦ اﻻﺳ ُﻢ‪ ،‬ﻓﻠ ﱠﲈ ﱂ ﻳﻘـ ْﻊ إﻻ وﺻـ ًﻔﺎ‪ ،‬ﺻـﺎ َرا ُﳌـ َﺘ َﻜ ﱢﻠ ُﻢ‬ ‫ﻛﺄﻧﻪﺗﻠﻔﻆﺑﻤﺬﻛﺮﻳﻦ)‪ُ ،(7‬ﺛ ﱠﻢوﺻﻔﻬﻢﲠﺎ‪َ ،‬و َﻗﺎ َلاﷲ ﻋﺰ وﺟﻞ ‪.(8)dcba`_^ :‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ اﺳﺘﺨ َﺮ َﺟﻪ ﳑﱠﺎ ﻧﻘ َﻠ ُﻪ اﻟ ﱠﺸ ْﻴ ُﺦ َأ ُﺑﻮ َﺣ ﱠﻴﺎن ِﰲ ﺑﺎ ِب إﻋ َﲈ ِل ا َﳌ ْﺼ َﺪر َﻋﻦ اﻷَ ْﺧ َﻔـﺶ‪َ ،‬ﻓ َﻘـﺎ َل اﻟ ﱠﺸـ ْﻴ ُﺦ‬ ‫َأ ُﺑﻮ َﺣ ﱠﻴﺎن)‪َ : (9‬ﻗﺎ َل أﺑﻮ اﳊﺴﻦ ِﰲ َﻫ َﺬا اﻟﺒﺎب ‪ :‬ﻛﻞ ﳾء َﻛﺎ َن ِﰲ ﻣﻮﺿ ِﻊ اﻟﻔﻌﻞ‪ ،‬ﻓﻼ ﳚﻮ ُز أن ﺗﺄﻣ ُﺮ ﺑﻪ ﻟﻐﺎﺋ ٍﺐ‪.‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨﻨَﺎ اﻟ َﻮاﻟِﺪ َر ِ َﴈ ا ُﷲ َﻋﻨْ ُﻪ ‪ِ :‬ﰲ َﻫ َﺬا اﻟﻨﻘ ِﻞ َﻋـﻦ أﰊ اﳊﺴـﻦ ﻓﺎﺋـﺪ ٌة ﺟﻠﻴﻠـ ٌﺔ ﱂ ﻳﻨﻘﻠﻬـﺎ اﻟ ﱠﺸـ ْﻴﺦ اﺑـﻦ‬ ‫َﻣﺎﻟﻚ‪ ،‬ﺑﻞ َذ َﻛ َﺮ ﺧﻼﻓﻬﺎ‪ ،‬وﻫﻲ)‪َ (10‬أ ﱠﻧ ُﻪ ﻻ ﳚﻮ ُز أن ﻳﺄﻣ َﺮ ﺑﺎﳌَ ْﺼ َﺪر ا ﱠﻟ ِﺬي ُﻫ َﻮ ﺑﺪل )‪(11‬ﻣﻦ اﻟﻔﻌﻞ ﻟﻐﺎﺋـﺐ)‪ (12‬ﻓـﻼ ﳚـﻮز‬ ‫)‪ِ (1‬ﰲ )ب( \"اﺳﺘﻌﻤﻠﺘﺎ\"‪.‬‬ ‫)‪ِ (2‬ﰲ )ب( \"ﻓﺮأﻳﺖ\"‪.‬‬ ‫)‪ِ (3‬ﰲ )ب( ِز َﻳﺎ َدة \"ﻣﻦ َﻗﺎ َل\"‪.‬‬ ‫)‪ (4‬ﻫﻮ أﺑﻮ ﺑﻜﺮ ﺑﻦ ﳛﻴﻰ ﺑﻦ ﻋﺒﺪ اﷲ اﳉﺬاﻣﻲ اﳌﺎﻟﻘﻲ‪ ،‬وﻛﺎن ﻧﺤﻮﻳﺎ ﺑﺎر ًﻋﺎ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪657‬ﻫـ‪.‬‬ ‫)‪ (5‬ﻛﺘﺐ ِﰲ )أ( ﻧﺼﻒ ﻛﻠﻤﺔ \"ﺑﺎﻟﴬورة\" \"ﺑﺎﻟﴬ\" ِﰲ آﺧﺮ اﻟﺴﻄﺮ‪ ،‬وﺗﻜﻤﻠﺘﻬﺎ \"ورة\" َﻋ َﲆ ﻳﻤﲔ اﻟﺼﻔﺤﺔ ِﰲ ا َﳊﺎ ِﺷ َﻴ ِﺔ‪ ،‬و َذ ِﻟـ َﻚ ﳏﺎﻓﻈـﺔ‬ ‫ﳏﺎﻓﻈﺔ َﻋ َﲆ اﻟﺘﻨﺴﻴﻖ‪.‬‬ ‫)‪ (6‬ﻛﺘﺒﺖ ِﰲ )أ( ﻧﺼﻒ ﻛﻠﻤﺔ \"ﻧﺴﺎﺑﺎت\" \"ﻧﺴﺎ\" ِﰲ آﺧﺮ اﻟﺴﻄﺮ‪ ،‬وﺗﻜﻤﻠﺘﻬﺎ \"ﺑﺎت\" َﻋ َﲆ َﻳ َﺴﺎ ِر اﻟ ﱠﺼ ْﻔ َﺤ ِﺔ ِﰲ ا َﳊﺎ ِﺷ َﻴ ِﺔ‪ ،‬و َذﻟِ َﻚ ﳏﺎﻓﻈﺔ َﻋ َﲆ‬ ‫َﻋ َﲆ اﻟﺘﻨﺴﻴﻖ‪.‬‬ ‫)‪ِ (7‬ﰲ )ب( \"ﻣﺬﻛﺮﻳﻦ\"‪.‬‬ ‫)‪ (8‬اﻟﻜﺘﺎ ُب‪ ،‬ﻟﺴﻴﺒﻮﻳﻪ‪ ،(567 ،566/3) ،‬وﻛﺬا ذﻛﺮه ﰲ ﻛﺘﺎﺑﻪ اﻟﻌﺪد‪) ،‬ص‪.(36‬‬ ‫)‪ (9‬ﻛﺘﺒﺖ ﻧﻮن ﻛﻠﻤﺔ \"ﺣﻴﺎن\" ِﰲ )أ( َﻋ َﲆ ﻳﻤﲔ اﻟﺼﻔﺤﺔ ِﰲ ا َﳊﺎ ِﺷ َﻴ ِﺔ‪ ،‬و َذ ِﻟ َﻚ ﳏﺎﻓﻈﺔ َﻋ َﲆ اﻟﺘﻨﺴﻴﻖ‪.‬‬ ‫)‪ِ (10‬ﰲ )ب( \"ﻫﻮ\"‪.‬‬ ‫)‪ِ (11‬ﰲ )ب( \" َﻋﻦ\"‪.‬‬ ‫)‪ِ (12‬ﰲ )ب( \"اﻟﻐﺎﺋﺐ\"‪.‬‬ ‫‪217‬‬

‫ﴐ ًﺑﺎ زﻳﺪ‪ ،‬وﻗﺪ ﺟﻮز اﻟ ﱠﺸ ْﻴ ُﺦ اﺑ ُﻦ َﻣﺎﻟِﻚ ِﰲ َﻗ ْﻮﻟِ ِﻪ َﻓ َﻨ ْﺪ ًﻻ)‪ُ (1‬ز َر ْﻳ ُﻖ اﳌَﺎل)‪ (2‬أن َﻳ ُﻜﻮن ﻓﺎﻋ ًﻼ ﺑﺎ َﳌ ْﺼ َﺪر‪ ،‬و ُﻫ َﻮ ﻣﺮدود ﻓـﺈن‬ ‫ﻓﺈن ا َﳌ ْﺼ َﺪر اﳌﺬﻛﻮر ﻻ ﻳﺮﻓﻊ اﻟﻈﺎﻫﺮ؛ ﻷَ ﱠﻧﻪ إﻧ َﲈ ﻳﻌﻤ ُﻞ ﻋﻤ َﻞ ﻓﻌﻠﻪ‪ ،‬وﻟﻮ ُﻗ ْﻠ َﺖ اﴐب زﻳـﺪ ﱂ ﳚـﺰ‪ ،‬ﻓﻜـ َﺬﻟِ َﻚ)‪َ (3‬ﻣـﺎ‬ ‫ﲪﻞ ﻋﻠﻴﻪ‪َ ،‬و َذ َﻛ َﺮ اﺑﻦ َﻣﺎﻟِﻚ َذﻟِ َﻚ ِﰲ َ ْﴍح اﻟﻜﺎﻓِﻴﺔ اﻟﺸﺎﻓِﻴﺔ)‪ِ ،(4‬ﰲ ﺑﺎب إﻋ َﲈل اﳌَ ْﺼ َﺪر‪.‬‬ ‫َو َذ َﻛ َﺮ َﺷ ْﻴﺨﻨﺎ َأ ُﺑﻮ َﺣ ﱠﻴﺎن ِﰲ ﺗﻔﺴـﲑه ِﰲ ُﺳـﻮ َرة اﳌَﺎﺋـﺪة‪ِ ،‬ﰲ َﻗ ْﻮﻟِـ ِﻪ َﺗ َﻌـﺎ َﱃ ‪) U(5) T :‬اﳌَﺎﺋـﺪة ‪:‬‬ ‫‪ ،(106‬ﺑﻨﺼﺐ ﺷﻬﺎد ًة واﻟﺘﻨﻮﻳﻦ‪ ،‬أن ﻓﺎﻋﻠﻪ اﺛﻨﺎن)‪ ،(6‬وﻋﻠﻴﻪ ‪/41‬أ )‪(7‬ﻣﻦ اﻻﻋﱰا ِض َﻣﺎ َﻋ َﲆ اﻟ ﱠﺸـ ْﻴﺦ اﺑـﻦ َﻣﺎﻟـﻚ‪،‬‬ ‫وﻗﺪ ﻇﻬﺮ اﻟﻨﻘﻞ َﻋﻦ اﻷَ ْﺧ َﻔﺶ ﳑﱠﺎ ﳜﺎﻟﻒ َذﻟِ َﻚ‪ ،‬وﻧﻘﻠﻪ َﻋﻦ اﻷَ ْﺧ َﻔﺶ أﻳ ًﻀﺎ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ ﺗﻌﻘ َﺐ ﺑﻪ َﻋ َﲆ اﻟ ﱠﺸ ْﻴ ِﺦ َأ ِﰊ َﺣ ﱠﻴﺎن ِﰲ إﻧﻜﺎ ِره َﻋ َﲆ اﻟ ﱠﺸ ْﻴ ِﺦ ﺑﺪر اﻟ ﱢﺪﻳﻦ اﺑﻦ)‪َ (8‬ﻣﺎﻟـﻚ)‪ِ (9‬ﰲ إﺟـﺎزة‬ ‫اﻟﺘﻮﻛﻴﺪ ﺑﺎﻟﻨﻔﺲ واﻟﻌﲔ ﻟﻠﻤﺜﻨﻰ‪َ ،‬ﻋ َﲆ ﻟﻔﻆ اﻟﺘﺜﻨﻴﺔ‪ ،‬ﻓﺈﻧﻪ َﻗـﺎ َل ‪ :‬وا ﱠﻟـ ِﺬي َﻳ ُﻜـﻮن ِﰲ اﻟـﻨﻔﺲ واﻟﻌـﲔ‪ُ ،‬ﻫـ َﻮ أﻧﻔـﺲ‬ ‫وأﻋﲔ‪ ،‬ﻻ ﻧﻔﻮس وﻻ ﻋﻴﻮن‪ ،‬ﻓﻨﻘﻮل ﻗﺎم اﻟﺰﻳﺪان أﻧﻔﺴﻬ َﲈ أﻋﻴﻨﻬ َﲈ‪ ،‬وﺗﺮك اﻷﺻﻞ َﻛ َﺮا ِﻫ َﻴﺔ اﺟﺘ َﲈع ﺗﺜﻨﻴـﲔ‪ ،‬وﺻـﲑ‬ ‫إِ َﱃ اﳉﻤﻊ ﻷ ﱠن اﻟﺘﺜﻨﻴ َﺔ ﲨﻊ ِﰲ اﳌﻌﻨﻰ‪.‬‬ ‫)‪ِ (1‬ﰲ )ب( \"ﻗﺒﻞ ﻻ\" ﺧﻄﺄ‪.‬‬ ‫)‪ (2‬ﻗﺎل اﺑﻦ ﻋﻘﻴﻞ ﺷﺎر ًﺣﺎ اﻟﻘﻮل‪ ،‬وﻣﺆﻳ ًﺪا اﻟﺒﻠﻘﻴﻨﻲ ﰲ ﻫﺬه اﳌﺴﺄﻟﺔ ‪\" :‬ﻧﺪ ًﻻ\"ﻧﺎﺋﺐ ﻣﻨﺎب ﻓﻌﻞ اﻷﻣﺮ‪ ،‬وﻫﻮ اﻧﺪل‪ ،‬واﻟﻨﺪل ﺧﻄﻒ اﻟﴚـء‬ ‫ﺑﴪﻋﺔ‪ ،‬وزرﻳﻖ ﻣﻨﺎدى‪ ،‬واﻟﺘﻘﺪﻳﺮ ‪ :‬ﻧﺪ ًﻻ ﻳﺎ زرﻳﻖ اﳌﺎل‪ ،‬وزرﻳﻖ اﺳﻢ رﺟﻞ وأﺟﺎز اﳌﺼﻨﻒ – أي اﺑﻦ ﻣﺎﻟﻚ ‪ -‬أن ﻳﻜﻮن ﻣﺮﻓﻮ ًﻋﺎ ﺑِﻨَﺪ ًﻻ‬ ‫وﻓﻴﻪ ﻧﻈﺮ؛ ﻷﻧﻪ إن ﺟﻌﻞ ﻧﺪ ًﻻ ﻧﺎﺋ ًﺒﺎ ﻣﻨﺎب ﻓﻌﻞ اﻷﻣﺮ ﻟﻠﻤﺨﺎﻃﺐ‪ ،‬واﻟﺘﻘﺪﻳﺮ ‪ :‬أﻧﺪل ﱂ ﻳﺼﺢ أن ﻳﻜﻮ َن ﻣﺮﻓﻮ ًﻋﺎ ﺑﻪ؛ ﻷن ﻓﻌـﻞ اﻷﻣـﺮ إذا‬ ‫ﻛﺎن ﻟﻠﻤﺨﺎﻃﺐ ﻻ ﻳﺮﻓﻊ ﻇﺎﻫ ًﺮا ﻓﻜﺬﻟﻚ ﻣﺎ ﻧﺎب ﻣﻨﺎﺑﻪ وإن ﺟﻌﻞ ﻧﺎﺋﺒﺎ ﻣﻨﺎب ﻓﻌﻞ اﻷﻣﺮ ﻟﻠﻐﺎﺋﺐ‪ ،‬واﻟﺘﻘﺪﻳﺮ ‪\" :‬ﻟﻴﻨﺪل\" ﺻ ﱠﺢ أن ﻳﻜﻮن‬ ‫ﻣﺮﻓﻮ ًﻋﺎ ﺑﻪ ﻟﻜﻦ اﳌﻨﻘﻮل أن اﳌﺼﺪر ﻻ ﻳﻨﻮب ﻣﻨﺎب ﻓﻌﻞ اﻷﻣﺮ ﻟﻠﻐﺎﺋﺐ‪ ،‬وإﻧﲈ ﻳﻨﻮب ﻣﻨﺎ َب ﻓﻌﻞ اﻷﻣﺮ ﻟﻠﻤﺨﺎﻃﺐ ﻧﺤﻮ ﴐ ًﺑﺎ زﻳ ًﺪا أي‬ ‫اﴐب زﻳ ًﺪا‪.‬‬ ‫ﴍح اﺑﻦ ﻋﻘﻴﻞ ﻋﲆ أﻟﻔﻴﺔ اﺑﻦ ﻣﺎﻟﻚ‪.(178/2) ،‬‬ ‫)‪ِ (3‬ﰲ )ب( \"ﻓ َﺬﻟِ َﻚ\"‪.‬‬ ‫)‪ (4‬ﻛﺘﺒﺖ ِﰲ )أ( ﻧﺼﻒ ﻛﻠﻤﺔ \"اﻟﺸﺎﻓِﻴﺔ\" \"اﻟﺸﺎ\" ِﰲ آﺧﺮ اﻟﺴﻄﺮ‪ ،‬وﺗﻜﻤﻠﺘﻬﺎ \"ﻓِﻴﺔ\" َﻋ َﲆ َﻳ َﺴﺎ ِر اﻟ ﱠﺼ ْﻔ َﺤ ِﺔ ِﰲ ا َﳊﺎ ِﺷ َﻴ ِﺔ‪ ،‬و َذ ِﻟ َﻚ ﳏﺎﻓﻈـﺔ َﻋـ َﲆ‬ ‫اﻟﺘﻨﺴﻴﻖ‪.‬‬ ‫)‪ِ (5‬ﰲ ﻗﺮاءة ﺣﻔﺺ اﳌﻌﺮوﻓﺔ ‪ U T ‬ﺑﻀﻢ آﺧﺮ ﻛﻠﻤﺔ ﺷﻬﺎدة‪.‬‬ ‫)‪ (6‬ﺗﻔﺴ ُﲑ اﻟ َﺒ ْﺤﺮ اﳌﺤﻴﻂ‪.(43/4) ،‬‬ ‫)‪ِ (7‬ﰲ )ب( \" ِﰲ\"‪.‬‬ ‫)‪ (8‬ﻛﻠﻤﺔ \"اﺑﻦ\" ﻣﻦ )ب( وﻫﻲ ﺳﺎﻗﻄﺔ ﻣﻦ )أ(‪.‬‬ ‫)‪ (9‬وﻳﺴﻤﻰ ﺑﺎﺑﻦ اﻟﻨﺎﻇﻢ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ِﰲ ‪َ :‬ﺗﺎ ِرﻳ ِﺦ ا ِﻹ ْﺳ َﻼم‪ ،‬ﻟﻠﺬﻫﺒﻲ‪ ،(283/51) ،‬و َﻃ َﺒ َﻘﺎ ِت اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻴﺔ اﻟﻜﱪى‪ ،‬ﻟﻠﺴﺒﻜﻲ‪ ،(98/8) ،‬واﻟ َﻮا ِﰲ ﺑِﺎﻟ َﻮﻓِ ﱠﻴﺎت‪،‬‬ ‫ﻟﻠ ﱠﺼ َﻔ ِﺪ ّي‪.(165/1) ،‬‬ ‫‪218‬‬

‫ووﻫ َﻢ ﺑﺪ ُر اﻟ ﱢﺪﻳ ِﻦ ﳏﻤﺪ ﺑﻦ ا ُﳌ َﺼﻨﱢ ِﻒ ﻓﺄﺟﺎز أن ﻳﻘﻮ َل ِﰲ ﺗﻮﻛﻴﺪ اﳌﺜﻨﻰ ﻗﺎم اﻟﺰﻳﺪان ﻧﻔﺴﺎ َﳘﺎ)‪ (1‬ﻋﻴﻨﺎ َﳘﺎ‪ ،‬وﱂ‬ ‫وﱂ ﻳﺬﻫﺐ إِ َﱃ َذﻟِ َﻚ أﺣﺪ ﻣﻦ اﻟﻨﺤﻮﻳﲔ)‪.(2‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨ َﻨﺎ َر ِ َﴈ اﷲُ َﻋ ْﻨ ُﻪ ‪ :‬ﻗﺪ رأﻳ ُﺖ ِﰲ اﳌُ َﻬ ﱠﺬ ِب ﻻﺑﻦ َﻛ ْﻴ َﺴﺎن)‪(3‬إﺟﺎز َة َﻣﺎ أﺟﺎ َزه اﺑ ُﻦ اﳌُ َﺼ ﱢﻨ ِﻒ ﻣﻦ ﺗﺄﻛﻴﺪ‬ ‫اﳌﺜﻨﻰ ﺑﺎﳌﺜﻨﻰ‪ ،‬وﻣﻦ ﺗﺄﻛﻴﺪه ﺑﺎﳌﻔﺮد)‪ ،(4‬و َﻣﺎ ذﻛﺮه اﺑ ُﻦ َﻣﺎﻟِﻚ ﻗﺪ ﺳﺒﻘﻪ إﻟﻴﻪ واﻟﺪه ِﰲ إﻛ َﲈل اﻟ ُﻌ ْﻤ َﺪة)‪ ،(5‬وﻗﺪ ذﻛﺮه ﻏﲑه‬ ‫ﻏﲑه ﻣﻦ اﳌﺘﺄﺧﺮﻳﻦ‪َ ،‬و َﻗﺎ َل ‪َ :‬ﻋ َﲆ َﻣﺎ اﺳﺘﺪل ﺑﻪ اﻟ ﱠﺸ ْﻴﺦ َأ ُﺑﻮ َﺣ ﱠﻴﺎن ﺳﺆال و ُﻫ َﻮ أﳖﻢ ﻗﺪ أﺟﺎزوا وﺳﻤﻊ ﻧﻘﻞ اﻟ َﻌـ َﺮب‬ ‫ِﰲ اﳌﻀﺎﻓِﲔ)‪ (6‬إِ َﱃ ﻣﺘﻀﻤﻨﻬ َﲈ اﻟﺘﺜﻨﻴﺔ ﻓِﻴﻬ َﲈ‪َ ،‬ﻓ َﻘﺎ ُﻟﻮا ‪ :‬ﻗﻄﻌ ُﺖ َر ْأ َﳼ اﻟ َﻜ ْﺒ َﺸﲔ‪ ،‬وﱂ ﳚﻌﻠﻮا اﺟﺘ َﲈع ﺗﺜﻨﻴـﲔ َﻣﺎﻧ ًﻌـﺎ ﺑـﻞ‬ ‫ﺟﻌﻠﻮه ﻣﻘﺘﻀ ًﻴﺎ ﻟﺘﺄﺧﺮه َﻋﻦ اﳌﻔﺮد وا َﳌ ْﺠ ُﻤﻮع‪ ،‬وﻇﺎﻫﺮ ﻛﻼم ﲨﻊ ﻣﻦ ﻧﺤﺎة اﻟﺒﴫة أن اﻟﺘﺜﻨﻴﺔ ﻣﻘﺪﻣﺔ َﻋ َﲆ اﻹﻓـﺮاد‪،‬‬ ‫وﺣﻴﻨﺌﺬ ﻓﻬﻼ)‪ (7‬ﻗﻴﻞ ﻫﻨﺎ ﺑﺠﻮا ِز ‪ :‬ﻗﺎم اﻟﺰﻳﺪان ﻧﻔﺴﺎ َﳘﺎ؟ ﻛ َﲈ َﺟ َﺰ َم ﺑﻪ اﻟ ﱠﺸ ْﻴ ُﺦ ﺑﺪ ُر اﻟ ﱢﺪﻳﻦ‪ ،‬وﻛﻼﻣﻪ ﻳﻠﻤﺢ َذﻟِ َﻚ‪ ،‬ﻓﺈﻧﻪ‬ ‫ﻋﻘﺐ َذﻟِ َﻚ ﺑﺬﻛﺮ ﻫﺬه اﳌﺴﺄﻟﺔ‪.‬‬ ‫َو َﻗﺎ َل َﺷ ْﻴ ُﺨ َﻨﺎ ‪ :‬إ ﱠن َﻣﺎ َﺟ َﺰ َم ﺑﻪ اﻟ ﱠﺸ ْﻴ ُﺦ َأ ُﺑﻮ َﺣ ﱠﻴﺎن ﻣﻦ َأ ﱠﻧ ُﻪ ﻻ ﳚﻮ ُز ﻗﺎ َم اﻟﺰﻳﺪون أﻋﻴﺎﳖﻢ‪ ،‬ﺟﻮزه اﻟ ﱠﺰ َ ْﳐ َ ِﴩـ ّي‬ ‫ِﰲ ا ُﳌ َﻔ ﱠﺼﻞ)‪ ،(8‬وﱂ ﻳﺘﻌﻘﺒﻪ ﺷﺎرﺣﻪ اﺑﻦ)‪ (9‬ﻳﻌﻴﺶ)‪.(1)(10‬‬ ‫)‪ (1‬ﻛﺘﺒﺖ ِﰲ )ب( ﻛﺄﻧﻪ \"ﻧﻔﺴﻠﻬ َﲈ\"‪.‬‬ ‫)‪ (2‬ﻛﻼم ﺑﺪر اﻟـ ﱢﺪﻳﻦ ﰲ ‪ْ َ :‬ﴍ ِح أﻟﻔﻴـﺔ اﺑـﻦ َﻣﺎﻟـﻚ‪) ،‬ص‪ ،(501‬وﱂ ﻳـﺬﻫﺐ أﺑـﻮه إﱃ َﻣـﺎ ذﻫـﺐ إﻟﻴـﻪ‪ ،‬ا ْﻧ ُﻈـ ْﺮ ‪ْ َ :‬ﴍح اﻟﺘﺴـﻬﻴﻞ‪،‬‬ ‫)‪.(289/3‬‬ ‫)‪ُ (3‬ﻫ َﻮ َأ ُﺑﻮ ا َﳊ َﺴﻦ‪َ ُ ،‬ﳏ ﱠﻤﺪ ﺑﻦ َأ ْ َﲪﺪ ﺑﻦ إﺑﺮاﻫﻴﻢ اﻟ ﱠﻨ ْﺤ ِﻮ ّي‪ُ ،‬ﺗ ُﻮ ﱢ َﰲ َﺳ َﻨﺔ ‪299‬ﻫـ‪ ،‬وﻗﻴﻞ ‪320‬ﻫـ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ِﰲ ‪ :‬ﺑﻐﻴ ِﺔ اﻟﻮﻋﺎة ِﰲ َﻃ َﺒ َﻘﺎت اﻟﻠﻐﻮﻳﲔ واﻟ ﱡﻨ َﺤﺎة‪ ،‬ﻟﻠ ّﺴ ُﻴﻮ ِﻃ ّﻲ‪ ،(18 /1) ،‬و َﻃ َﺒ َﻘﺎ ِت اﳌﻔﴪﻳﻦ‪ ،‬ﻟﻸدﻧـﺮوي‪) ،‬ص‪،(59‬‬ ‫ودﻳﻮا ِن ا ِﻹ ْﺳ َﻼم‪ ،‬ﻻ ْﺑ ِﻦ اﻟﻐﺰي‪.(89/4) ،‬‬ ‫)‪ (4‬ا ُﳌ َﻬ ﱠﺬ ُب ِﰲ اﻟ ﱠﻨ ْﺤ ِﻮ‪ ،‬وﻫﻮ ﻣﻦ اﻟﻜﺘﺐ اﳌﻔﻘﻮدة‪.‬‬ ‫)‪ (5‬ﱂ أﻗﻒ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (6‬ﻛﺘﺒﺖ ِﰲ )أ( ﻧﺼﻒ ﻛﻠﻤﺔ \"اﳌﻀﺎﻓِﲔ\" \"اﳌﻀﺎ\" ِﰲ آﺧﺮ اﻟﺴﻄﺮ‪ ،‬وﺗﻜﻤﻠﺘﻬﺎ \"ﻓِﲔ\" ِﰲ أول اﻟﺴﻄﺮ اﻟﺬي ﻳﻠﻴـﻪ‪ ،‬و َذ ِﻟـ َﻚ ﺣﻔﺎ ًﻇـﺎ َﻋـ َﲆ‬ ‫اﻟﺘﻨﺴﻴﻖ‪ ،‬وﻛﺘﺒﺖ \"اﳌﻀﺎﻓِﲔ\" ﻣﺮة أﺧﺮى َﻋ َﲆ ﻳﻤﲔ اﻟﺼﻔﺤﺔ ِﰲ ا َﳊﺎ ِﺷ َﻴ ِﺔ ﻣﻘﺎﺑﻞ \"ﻓِﲔ\"‪.‬‬ ‫)‪ (7‬ﻛﺘﺒﺖ ِﰲ )ب( \"ﻓﻬﻞ ﻗﻴﻼ\"‪.‬‬ ‫)‪ (8‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﳌﻔﺼﻞ‪) ،‬ص‪.(147 ،145‬‬ ‫)‪ (9‬أﻟﻒ \"اﺑﻦ\" ﺳﺎﻗﻄﺔ ﻣﻦ )ب(‪.‬‬ ‫)‪ (10‬ﻫﻢ ﺛﻼﺛﺔ أﺷﻬﺮﻫﻢ َﻫ َﺬا و ُﻫﻮ َأ ُﺑﻮ اﻟﺒﻘﺎء‪ ،‬ﻣﻮﻓﻖ اﻟ ﱢﺪﻳﻦ‪ ،‬ﻳﻌﻴﺶ ﺑﻦ َﻋِ ّﲇ ﺑﻦ ﻳﻌﻴﺶ ﺑﻦ َأ ِﰊ اﻟﴪاﻳﺎ ﺑـﻦ ُ َﳏ ﱠﻤـﺪ ﺑـﻦ َﻋـِ ّﲇ ﺑـﻦ اﳌﻔﻀـﻞ‬ ‫اﻷﻧﺪﻟﴘ‪ ،‬اﳌﻮﺻﲇ‪ ،‬اﳊﻠﺒﻲ‪ ،‬و َﻛﺎ َن ﻳﻌﺮف ﺑﺎﺑﻦ اﻟﺼﺎﺋﻎ – وﻋﻨﺪ اﻟ ّﺴ ُﻴﻮﻃِ ّﻲ ِﰲ ﺑﻐﻴ ِﺔ اﻟﻮﻋﺎة‪ : (351/2) ،‬اﺑـﻦ اﻟﺼـﺎﻧﻊ‪ُ -‬ﺗـ ُﻮ ﱢ َﰲ َﺳـﻨَﺔ‬ ‫‪643‬ﻫـ‪= .‬‬ ‫‪219‬‬

‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ ر ﱠد ﺑﻪ َﻋ َﲆ اﺑ ِﻦ َﻣﺎﻟِﻚ ِﰲ َﻗ ْﻮﻟِ ِﻪ ‪ :‬إن رأﻳ َﺖ زﻳ ًﺪا إﻳﺎه ﻟـﻮ اﺳـﺘﻌﻤﻞ ِﰲ ﻛـﻼم اﻟ َﻌـ َﺮب ﻟ َﻜـﺎ َن‬ ‫ﺗﻮﻛﻴ ًﺪا ﻻ ﺑﺪ ًﻻ)‪.(2‬‬ ‫َﻗﺎ َل َﺷﻴْ ُﺨ َﻨﺎ اﻟ َﻮاﻟِ ُﺪ َر ِ َﴈ ا ُﷲ َﻋﻨْ ُﻪ ‪َ :‬ﻫ َﺬا َﻋ ِﺠﻴﺐ‪ ،‬ﻓـﺈ ﱠن اﻟﻈـﺎﻫ َﺮ ﻻ ﻳﺆﻛـﺪ ﺑﺎﳌﻀـﻤﺮ؛ ﻷ ﱠن اﳌﻀـﻤ َﺮ ﺿـﻌﻴ ٌﻒ‪،‬‬ ‫واﻟﻈﺎﻫ َﺮ ﻗﻮ ﱞي‪ ،‬واﻟﻀﻌﻴ ُﻒ ﻻ ُﻳ َﺆ ﱢﻛ ُﺪ اﻟ َﻘ ِﻮ ﱠي‪ ،‬و َﻣﺎ ﻣﻨﻌﻪ ا ُﳌ َﺼ ﱢﻨ ُﻒ ﻣﻦ اﻟﺒﺪ ِل ِﰲ ﻧﺤﻮ رأﻳﺖ زﻳ ًﺪا أﺑﺎه ﱂ ﻳﻨﻘﻠﻪ َﻋﻦ ﺑﴫـي‬ ‫وﻻ ﻛﻮ ِﰲ‪ ،‬وإﻧ َﲈ ُﻫ َﻮ ﳾء اﺑﺘﻜﺮه‪ ،‬وﻏﺮه ﻓِﻴﻪ ﻣﻨﻊ اﻟﻜﻮﻓِﻴﲔ اﻟﺒﺪل ِﰲ ﻧﺤﻮ رأﻳﺘﻚ إﻳﺎك‪ ،‬وﺟﻌﻠﻮه ﺗﻮﻛﻴـ ًﺪا‪ ،‬ﻓﻨﻘـﻞ َﻫـ َﺬا‬ ‫إِ َﱃ ﻗﻮﻟﻪ ‪ :‬رأﻳﺖ زﻳ ًﺪا)‪ (3‬إﻳﺎه‪ ،‬واﻟﻔﺮق أن ﺗﺄﻛﻴﺪ اﻟ ﱠﻀ ِﻤﲑ ﺑﺎﻟ ﱠﻀ ِﻤﲑ ﺳـﺎﺋﻎ‪ ،‬ﺑ ِﺨـ َﻼف ﺗﺄﻛﻴـﺪ اﻟﻈـﺎﻫﺮ ﺑﺎﻟ ﱠﻀـ ِﻤﲑ‪َ ،‬و َﻗـﺎ َل‬ ‫أﻳ ًﻀﺎ ‪َ :‬ﻣﺎ َﻗﺎﻟَﻪ اﳌُ َﺼﻨﱢ ُﻒ ِﰲ ﺑﺎ ِب اﻟﺘﻮﻛﻴ ِﺪ ﻣﻦ)‪َ (4‬أ ﱠﻧ ُﻪ ﳚﻌ ُﻞ اﳌﻨﺼﻮ َب اﳌﻨﻔﺼ َﻞ ِﰲ ﻧﺤﻮ رأﻳﺘﻚ إﻳﺎك ﺗﻮﻛﻴ ًﺪا ﻻ ﺑﺪ ًﻻ وﻓﺎ ًﻗـﺎ‬ ‫ﻟﻠﻜﻮﻓِﻴﲔ ‪/41‬ب ﱂ ُﻳ ِﻘ ْﻢ َﻋ َﲆ َذﻟِ َﻚ دﻟﻴ ًﻼ‪ ،‬وﻗﺪ أﻋﺮﺑﻮا ﻗﺎم زﻳﺪ و ُﻫ َﻮ ﺑﺪل وﻻ َﻳ ُﻜﻮن ﺗﻮﻛﻴـ ًﺪا؛ ﻷ ﱠن اﻟ ﱠﻀـ ِﻤﲑ ﻻ ﻳﺆﻛـﺪ‬ ‫اﻟﻈﺎﻫﺮ‪ ،‬ﻓﻜ َﺬﻟِ َﻚ ﻧﻌﺮب رأﻳﺖ زﻳ ًﺪا إﻳﺎه ﺑﺪ ًﻻ إذ ﻻ َﻣﺎﻧﻊ ﻣﻦ َذ ِﻟ َﻚ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ ر ﱠده َﻋ َﲆ اﻟ ﱡﺴ َﻬﻴِْ ﱢﲇ ِﰲ ﺟﻌ ِﻞ ﺑﺪل اﻟﺒﻌﺾ واﻻﺷﺘ َﲈل راﺟﻌﲔ إِ َﱃ اﻟ ُﻜ ﱢﻞ ﻣﻦ اﻟ ُﻜـ ﱢﻞ)‪َ ،(5‬ﻓ َﻘـﺎ َل ‪َ :‬ﻫـ َﺬا‬ ‫ﻣﺮدو ٌد‪ ،‬ﻓﺈن اﻟﻈﺎﻫ َﺮ ﻣﻦ اﻟ ﱠﻠ ْﻔ ِﻆ اﻷو ِل َﻏ ْﲑ َﻣﺎ ﺑﺎن ﺑﺎﻟﺒﺪ ِل‪ ،‬و َﻣﺎ)‪ (6‬ﺑﺎن َذ ِﻟ َﻚ إﻻ ﺑﺎﻟﻜﻼ ِم اﳌُ َﺘ َﺄ ﱢﺧﺮ‪ ،‬ﻓ َﻜـﺎ َن َذﻟِـ َﻚ إ ّﻣـﺎ ﺑـﺪل‬ ‫ﺑﻌﺾ َأ ْو ﺑﺪل اﺷﺘ َﲈل‪ ،‬وﻻ ﻳﺼﺢ أن َﻳ ُﻜﻮن ﺑﺪل ﻛﻞ ﻣﻦ ﻛﻞ؛ ﻟﻈﻬـﻮر اﻟﻠﻔﻈـﺔ أو ًﻻ ﺑﻘﻀـﻴﺘﻪ)‪ ،(7‬وﻇﻬـﻮره آﺧـ ًﺮا ﺑـ َﲈ‬ ‫ﳜﺎﻟﻒ ﺗﻠﻚ اﻟﻘﻀﻴﺔ اﻟﺴﺎﺑﻘﺔ‪.‬‬ ‫وأ ّﻣﺎ ﻗﻮل)‪ (8‬اﻟ ﱡﺴ َﻬﻴِِ ّﲇ إ ﱠن اﻟ َﻌ َﺮ َب ﺗﺘﻜﻠ ُﻢ ﺑﺎﻟﻌﺎ ﱢم وﺗﺮﻳ ُﺪ ا َﳋﺎ ﱠص)‪ ،(9‬ﻓﻼ ﻹرادة ﱂ ﺗﻈﻬـﺮ ﻟﻨـﺎ إﻻ ﺑـﺬﻛﺮ اﳋـﺎص‪،‬‬ ‫ﻓﺈذا َﻗﺎ َل اﻟﻘﺎﺋ ُﻞ ‪ :‬ﺟﺎء اﻟﻘﻮ ُم اﻟﺘﻌﻤﻴﻢ)‪ ،(10‬ﻓﻠ ﱠﲈ َﻗﺎ َل ‪ :‬اﻟﺰﻫﺎد دﻟﻨﺎ َﻋ َﲆ أن اﳌﺮاد ﺑﺎﻟﻘﻮم اﻟﺰﻫﺎد‪ ،‬ﻓ َﻜﺎ َن َﻫـ َﺬا ﺑـﺪل ﺑﻌـﺾ‬ ‫=واﻟﺜﺎﲏ ‪ :‬ﻋﻤﺮ ﺑﻦ ﻳﻌﻴﺶ اﻟﺴﻨﻮﳼ‪.‬‬ ‫واﻟﺜﺎﻟﺚ ‪ :‬ﺧﻠﻒ ﻳﻦ ﻳﻌﻴﺶ اﻷﺻﺒﺤﻲ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬وﻓِﻴﺎ ِت اﻷﻋﻴﺎن وأﻧﺒﺎء أﺑﻨﺎء اﻟﺰ َﻣـﺎن‪ ،‬ﻻ ْﺑـ ِﻦ ﺧﻠﻜـﺎن‪ ،(46 /7) ،‬واﻟﺒﻠﻐـ ِﺔ ِﰲ َﺗـ َﺮا ِﺟﻢ َأ ِﺋ ﱠﻤـﺔ اﻟﻨﱠ ْﺤـ ِﻮ واﻟ ﱡﻠ َﻐـﺔ‪ ،‬ﻟﻠ ِﻔﲑوزأﺑـﺎدي‪،‬‬ ‫)ص‪ ،(83‬واﳌﺰﻫ ِﺮ ِﰲ ُﻋ ُﻠﻮم اﻟ ﱡﻠ َﻐﺔ‪ ،(453/2) ،‬ﻛِ َﻼ ُ َﳘﺎ ﻟﻠ ّﺴ ُﻴﻮ ِﻃ ّﻲ‪.‬‬ ‫)‪ْ َ (1‬ﴍ ُح اﳌﻔﺼﻞ‪.(223 ،219/2) ،‬‬ ‫)‪ (2‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟﺘﺴﻬﻴ َﻞ‪) ،‬ص‪ ،(49‬وﴍ َﺣﻪ‪.(305/3) ،‬‬ ‫)‪ (3‬ﻛﺘﺒﺖ ِﰲ )أ( \"زاﻳ ًﺪا\" ُﺛ ﱠﻢ ﴐب َﻋ َﲆ ﺣﺮف اﻷﻟﻒ اﻟﺰاﺋﺪ‪.‬‬ ‫)‪ِ (4‬ﰲ )ب( \" ِﰲ\"‪.‬‬ ‫)‪ (5‬ﺳ ﱠﲈه اﻟ ﱡﺴ َﻬﻴِ ّﲇ ﺑﺪل اﻟﴚء ﻣﻦ اﻟﴚء وﻫﻮ ﻧﻔﺴﻪ ﺑﺪل اﻟﻜﻞ ﻣﻦ اﻟﻜﻞ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ﻧﺘﺎ َج اﻟﻔﻜﺮ‪) ،‬ص‪.(239‬‬ ‫)‪ (6‬ﻛﻠﻤﺔ \" َﻣﺎ\" أﳊﻘﺖ َﻋ َﲆ َﻳ َﺴﺎ ِر اﻟ ﱠﺼ ْﻔ َﺤ ِﺔ ِﰲ )أ(‪.‬‬ ‫)‪ِ (7‬ﰲ )ب( \"ﺑﻌﻀﻪ\"‪.‬‬ ‫)‪ِ (8‬ﰲ )ب( \" َﻣﺎ َﻗﺎ َﻟﻪ\"‪.‬‬ ‫)‪ (9‬ا ْﻧ ُﻈ ْﺮ ‪ :‬ﻧﺘﺎ َج اﻟﻔﻜﺮ‪) ،‬ص‪.(239‬‬ ‫)‪ِ (10‬ﰲ )ب( \"اﻟﺰﻫﺎد\"‪.‬‬ ‫‪220‬‬

‫ﻣﻦ ﻛﻞ ﻳﻘﺘﴤ اﻟﻈﺎﻫﺮ‪ ،‬وأ ّﻣﺎ اﻟﻨﻈﺮ إِ َﱃ َأ ﱠﻧ ُﻪ ﺑﺪل ﻛﻞ ﻣﻦ ﻛﻞ ﻳﻘﺘﴤ َﻣﺎ ﻇﻬﺮ آﺧـ ًﺮا ﳑﱠـﺎ ﻳﻘﺘﴤـ اﻟﺘﺨﺼـﻴﺺ ِﰲ َﻗ ْﻮ ِﻟـ ِﻪ‬ ‫ﺟﺎء اﻟﻘﻮم)‪ ،(1‬ﻓﺈﻧﻪ ﻻ ﳾء ﻋﻠﻴﻪ ﻛﻼم اﻟ َﻌ َﺮب‪ ،‬وإﻧ َﲈ اﻟﻜﻼم َﻋ َﲆ ﻣﻘﺘﴣ َﻣﺎ ﻇﻬﺮ ﻣﻦ اﻟﻠﻔﻆ‪.‬‬ ‫َو ِﻣ ْﻦ َذ ِﻟ َﻚ َﺗ َﻌ ﱡﻘﺒُ ُﻪ َﻋ َﲆ اﻟ ﱠﺸ ْﻴ ِﺦ َأ ِﰊ َﺣﻴﱠﺎن ِﰲ إﻧﻜﺎ ِره َﻋ َﲆ اﺑ ِﻦ اﻟﺒَﺎ ِذش)‪ (3)(2‬ﺣﻴﺚ َﻗﺎ َل ‪ :‬إن َﻣﺎ ذ َﻛ َﺮه اﳌَـﺎ ِز ِ ﱡﲏ)‪ (4‬ﻣـﻦ‬ ‫ﻣﻦ ﻧﺼ ِﺐ ﺻﻔﺔ‪ ،‬أي ﻣﺜﻞ ‪ (5)ml :‬ﺑﺎﻟﻨﱠ ْﺼﺐ ﻣﺴﻤﻮع)‪َ ،(7)(6‬ﻗﺎ َل اﻟ ﱠﺸﻴْ ُﺦ َأ ُﺑﻮ َﺣﻴﱠﺎن ‪َ :‬ﻗـﺎ َل اﻟﺰﺟـﺎج ‪ :‬ﱂ ﳚـﺰ‬ ‫أﺣﺪ ﻣﻦ اﻟﻨﺤﻮﻳﲔ َﻫ َﺬا ا َﳌ ْﺬ َﻫﺐ ﻗﺒﻠﻪ‪ ،‬وﻻ ﺗﺎﺑﻌﻪ أﺣﺪ ﺑﻌﺪه‪ ،‬ﻓ َﻬ َﺬا ُﻣﻄﱠﺮ ٌح ﻣﺮدود)‪ (8‬ﳌﺨﺎﻟﻔﺘﻪ ﻛﻼم اﻟ َﻌ َﺮب)‪َ ،(9‬و َذ َﻛ َﺮ اﺑـ ُﻦ‬ ‫اﺑ ُﻦ اﻟ َﺒﺎ ِذش أن اﻟ ﱠﻨ ْﺼ َﺐ ﻣﺴﻤﻮ ٌع َﻋﻦ اﻟ َﻌ َﺮ ِب)‪ (10‬ﻓﻼ أدري ﻣﻦ أ ﱢي ﻣﻮﺿ ٍﻊ )‪(11‬ﻧﻘﻞ َﻫ َﺬا؟‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨ َﻨﺎ ‪ :‬ﻗﺪ ذﻛ َﺮ ِﰲ ﻛِ َﺘﺎ ِب إﻓﺎد ِة اﻟﺴﺎﻣﻊ)‪ (12‬أ ﱠن ِﰲ َﻗ ْﻮﻟِ ِﻪ ‪ ml :‬ﻗﺮاءﺗﲔ ﺑﻨﺼـﺐ اﻟﺴـﲔ‬ ‫ورﻓﻌﻬﺎ)‪ ،(13‬ﻓﺜﺒﺖ أن اﻟﻨﱠ ْﺼﺐ ﻣﺴﻤﻮع َﻋﻦ ﺑﻌﺾ اﻟ َﻌ َﺮب‪ ،‬وﻳﺼﺢ َﻣﺎ َﻗﺎ َل ا َﳌﺎ ِز ِ ﱡﲏ‪.‬‬ ‫)‪(14‬وﻣﻦ َذﻟِ َﻚ َﺗ َﻌ ﱡﻘ ُﺒ ُﻪ َﻋ َﲆ اﻟ ﱠﺸ ْﻴ ِﺦ َأ ِﰊ َﺣ ﱠﻴﺎن ِﰲ َﻗ ْﻮﻟِ ِﻪ ‪ :‬اﻟ َﺼ ِﺤﻴﺢ َأ ﱠﻧ ُﻪ ﻻ ﳚـﻮ ُز ﺣـﺬف اﻟﺘـﺎء ﻣـﻦ اﻷَ ْﻓ َﻌـﺎل‬ ‫واﻻﺳﺘﻔﻌﺎل ﻣﻄﻠ ًﻘﺎ‪ ،‬ﺳﻮاء أﺿﻴﻒ اﻻﺳﻢ أم ﱂ ﻳﻀﻒ ﻟﻘﻠﺔ)‪َ (1‬ﻣﺎ ورد ﻣﻦ َذﻟِ َﻚ‪ ،‬إذ ﻻ ﳛﻔﻆ ِﻣ ْﻨ ُﻪ إﻻ ﻗﻮﻟ ُﻪ َﺗ َﻌﺎ َﱃ‪ :‬‬ ‫‪) B A‬اﻟ َﺒ َﻘ َﺮة‪ ،‬اﻟﺘﻮﺑﺔ‪ ،(18 ،177 ،‬وا ْﺳ َﺘﻔﺎ َه اﻟﺮﺟﻞ ا ْﺳﺘِﻔﺎ ًﻫﺎ)‪.(2‬‬ ‫)‪ (1‬ﻋﺒﺎرة \"اﻟﺘﻌﻤﻴﻢ‪ ،‬ﻓﻠ ﱠﲈ َﻗﺎ َل ‪ :‬اﻟﺰﻫﺎد دﻟﻨﺎ ﻋﲆ‪ .......‬ﳑﱠﺎ ﻳﻘﺘﴤ اﻟﺘﺨﺼﻴﺺ ِﰲ َﻗ ْﻮ ِﻟ ِﻪ ﺟﺎء اﻟﻘﻮم\" ﺳﺎﻗﻄﺔ ﻣﻦ )ب(‪.‬‬ ‫)‪ (2‬ﻛﺘﺒﺖ ِﰲ )ب( أوﻻً \" َﻣﺎﻟﻚ\" ُﺛ ﱠﻢ ﴐب َﻋ َﲆ ﺣﺮ ِﰲ اﳌﻴﻢ واﻟﻜﺎف‪ ،‬وﻛﺘﺐ ﺑﺪﻻً ﻣﻦ اﻟﻜﺎف ﺑﺎء‪ُ ،‬ﺛ ﱠﻢ أﻛﻤﻞ ﺑﺎﻗﻲ اﻻﺳﻢ‪.‬‬ ‫)‪ُ (3‬ﻫ َﻮ َأ ُﺑﻮ ﺟﻌﻔﺮ‪َ ،‬أ ْ َﲪﺪ ﺑﻦ َﻋِ ّﲇ ﺑﻦ َأ ْ َﲪﺪ ﺑﻦ ﺧﻠﻒ ﺑﻦ اﻟﺒﺎذش اﻷﻧﺼﺎري‪ ،‬اﻟﻐﺮﻧﺎﻃﻲ‪ُ .‬ﺗ ُﻮ ﱢ َﰲ َﺳ َﻨﺔ ‪ ،540‬وﻗﻴﻞ ‪542‬ﻫـ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ﻣﻌﺠ َﻢ َأ ْﺻ َﺤﺎب اﻟ َﻘﺎ ِﴇ َأ ِﰊ َﻋِ ّﲇ اﻟﺼﺪ ِﰲ‪ ،‬ﻻ ْﺑ ِﻦ اﻷ ﱠﺑـﺎر‪) ،‬ص‪ ،(38‬واﻟﺼـﻠ َﺔ‪ ،‬ﻻ ْﺑـ ِﻦ ﺑﺸـﻜﻮال‪ ،(102/1) ،‬واﻹﺣﺎﻃـ َﺔ ِﰲ‬ ‫أﺧﺒﺎر ﻏﺮﻧﺎﻃﺔ‪ ،‬ﻟﻠﺴﺎن اﻟ ﱢﺪﻳﻦ اﺑﻦ اﳋﻄﻴﺐ‪.(194/1) ،‬‬ ‫)‪ُ (4‬ﻫ َﻮ َأ ُﺑﻮ ﻋﺜ َﲈن‪ ،‬ﺑﻜﺮ ﺑﻦ ُ َﳏ ﱠﻤﺪ ﺑﻦ ﺑﻘﻴﺔ‪ ،‬وﻗﻴﻞ ﺑﻜﺮ ﺑﻦ ُ َﳏ ﱠﻤﺪ ﺑﻦ َﻋ ِﺪي ﺑﻦ ﺣﺒﻴﺐ‪ُ ،‬ﺗ ُﻮ ﱢ َﰲ َﺳ َﻨﺔ ‪249‬ﻫـ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ِﰲ ‪َ :‬ﺗﺎ ِرﻳ ِﺦ َﺑ ْﻐ َﺪاد‪ ،‬ﻟﻠﺨﻄﻴﺐ اﻟ َﺒ ْﻐ َﺪادي‪ ،(93/7) ،‬واﻟﺒﺪاﻳ ِﺔ واﻟ ﱢﻨ َﻬﺎ َﻳﺔ‪ ،‬ﻻ ْﺑ ِﻦ َﻛﺜِﲑ‪ ،(389/10) ،‬و ِﺳ َ ِﲑ َأ ْﻋـ َﻼ ِم اﻟ ﱡﻨـ َﺒ َﻼ ِء‪،‬‬ ‫)‪.(270/12‬‬ ‫)‪ (5‬ﻋﺒﺎرة \"ﺣﻴﺚ َﻗﺎ َل ‪ :‬إن َﻣﺎ ذﻛﺮه ا َﳌﺎزﲏ ﻣﻦ ﻧﺼﺐ ﺻﻔﺔ‪ ،‬أي ﻣﺜﻞ ‪ \"m l  :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ب(‪.‬‬ ‫)‪ (6‬ﻛﻠﻤﺔ \"ﻣﺴﻤﻮع\" ﺳﺎﻗﻄﺔ ﻣﻦ )ب(‪.‬‬ ‫)‪ (7‬ﻛﺘﺎﺑﻪ َ ْﴍ ُح اﳉﻤﻞ َﻋ َﲆ اﺑﻦ ﻋﺼﻔﻮر‪ ،‬وﻫﻮ ﻣﻦ اﻟﻜﺘﺐ اﳌﻨﻔﻘﻮدة‪.‬‬ ‫)‪ (8‬ﻛﺘﺐ ﺣﺮف اﻟﺪال اﻷﺧﲑ ِﻣ ْﻨ َﻬﺎ ﻻ َﻣﺎ ِﰲ )أ( ﺧﻄﺄ‪.‬‬ ‫)‪ (9‬ﻣﻌﺎﲏ اﻟﻘﺮءان وإﻋﺮاﺑﻪ‪.(98/1) ،‬‬ ‫)‪ِ (10‬ﰲ )ب( ِز َﻳﺎ َدة \"وﻳﺼﺢ\"‪.‬‬ ‫)‪ (11‬ﻛﺘﺐ ﺑﻌﺪﻫﺎ ِﰲ )ب( ﻛﻠﻤﺔ \"ﺷﻴﺨﻨﺎ\" ُﺛ ﱠﻢ ﴐب ﻋﻠﻴﻬﺎ‪.‬‬ ‫)‪ (12‬ﱂ أﻗﻒ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (13‬ﻛﺘﺒﺖ ِﰲ )أ( \"رﻓﻬﺎ\" ﺧﻄﺄ‪ُ ،‬ﺛ ﱠﻢ ﻛﺘﺐ َﻋ َﲆ َﻳ َﺴﺎ ِر اﻟ ﱠﺼ ْﻔ َﺤ ِﺔ ِﰲ ا َﳊﺎ ِﺷ َﻴ ِﺔ \"ﻓﻌﻬﺎ\" ﻣﻘﺎﺑﻠﻬﺎ‪.‬‬ ‫)‪ (14‬ﻛﺘﺐ ﻣ َﻜﺎ َن ﺣﺮف اﳌﻴﻢ ِﰲ )ب( ﺣﺮف ﻳﺎء‪ُ ،‬ﺛ ﱠﻢ ﻛﺘﺐ ﻓﻮﻗﻪ ﺣﺮف اﳌﻴﻢ‪=.‬‬ ‫‪221‬‬

‫َﻗﺎ َل َﺷ ْﻴ ُﺨ َﻨﺎ اﻟ َﻮاﻟِ ُﺪ َر ِ َﴈ اﷲُ َﻋ ْﻨ ُﻪ ‪ :‬ﻳ َﻘﺎل ‪ :‬ﻋﻠﻴﻪ َأ ﱠﻧ ُﻪ ﻗﺪ ﺳﻤ َﻊ أﺟﺎب إﺟﺎ ًﺑﺎ‪َ ،‬و َﺣ َﻜﻰ اﻷَ ْﺧ َﻔ ُﺶ ﻣـﻦ ﻗـﻮل‬ ‫ﺑﻌﺾ اﻟ َﻌ َﺮب ‪َ \" :‬أ َراه إِ َرا ًء\"‪ ،‬وﻣﻊ َذﻟِ َﻚ ﻓ ُﻬ َﻮ ﻗﻠﻴﻞ‪ ،‬و َﻣﺎ َﺻ ﱠﺤ َﺤ ُﻪ ﳐﺎﻟﻒ َﳌﺎ ﻗﺪﻣﻪ ﻣﻦ ﻧ ﱢﺺ ﺳﻴﺒﻮﻳﻪ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َأ ﱠﻧ ُﻪ ا ْﺧ َﺘﺎ َر أن ﻧﺤ َﻮ َﻏ َﻮاش وﺟﻮار ﺟﻮاز ﺗﻨﻮﻳﻨﻬ َﲈ ﺗﻨﻮﻳﻦ ﴏف‪ ،‬ﻓﺈن اﻟ ﱠﺸ ْﻴ َﺦ أﺑﺎ َﺣ ﱠﻴـﺎن َر ِ َﲪـ ُﻪ‬ ‫اﷲُ‪َ ،‬ﻗﺎ َل ‪ :‬إن َﻳ ُﻜﻮ َن َﻫ َﺬا اﻟﺘﻨﻮﻳ ُﻦ ﺗﻨﻮﻳ َﻦ ﻋﻮض )‪(3‬ﻫﻮ َﻣ ْﺬ َﻫﺐ ﺳﻴﺒﻮﻳﻪ)‪ (4‬واﳌﱪد)‪َ (6)(5‬ﻋ َﲆ اﺧﺘﻼﻓﻬ َﲈ أ ُﻫ َﻮ ﻋﻮض ﻣﻦ‬ ‫اﳊﺮﻛﺔ‪ ،‬أم ﻣﻦ اﳊﺬف؟ وزﻋﻢ ﺑﻌﺾ ‪/42‬أ اﻟﻨﺤﻮﻳﲔ َأ ﱠﻧ ُﻪ ﺗﻨﻮﻳﻦ ﴏف ﳌﺼﲑه ﺑﻌﺪ ﺣﺬف اﻟﻴـﺎء ذا ﺗﻄـﲑ ﻣـﻦ‬ ‫اﳌﻔﺮدات ﻧﺤﻮ ﺟﻨﺎح‪.‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨ َﻨﺎ اﻟ َﻮاﻟِﺪ َر ِ َﴈ اﷲُ َﻋﻨْ ُﻪ ‪َ :‬ﻫ َﺬا اﻟﻘﻮل ﺣﻜﻲ َﻋﻦ اﻷَ ْﺧ َﻔـﺶ‪ ،‬وﳑـﻦ ﱠﴏَ َح ﺑـ َﺬﻟِ َﻚ اﻟ ﱠﺸـ ْﻴ ُﺦ ﺑـﺪ ُر‬ ‫اﻟ ﱢﺪﻳﻦ )‪(7‬ﺑﻦ َﻣﺎﻟﻚ‪ ،‬و ِﰲ ﺗﻔﺴ ِﲑ اﺑﻦ ﻋﻄﻴﺔ ِﰲ ُﺳﻮ َر ِة اﻷَ ْﻋ َﺮا ِف أ ﱠن َﻣ ْﺬ َﻫ َﺐ ﺳﻴﺒﻮﻳﻪ أ ﱠن اﻟﺘﻨـﻮﻳ َﻦ ِﰲ َﻏـ َﻮا ٍش)‪ (8‬ﺗﻨـﻮﻳﻦ‬ ‫ﴏف‪ ،‬وأ ﱠن اﻟ ﱠﺰ َﺟﺎ َج َﻧ َﻘ َﻞ َﻋﻦ ﺳﻴﺒﻮﻳﻪ َأ ﱠﻧ ُﻪ ﺗﻨﻮﻳ ُﻦ ﻋﻮض‪ ،‬ور ﱠد ﻋﻠﻴﻪ أﺑﻮ )‪(9‬ﻋﲇ وﻗـﺮر وﺟـﻪ اﻟﴫـف ﺑـﺄن اﻟﺘـﺎء‬ ‫ﺣﺬﻓﺖ)‪ (10‬ﻻﻟﺘﻘﺎء اﻟﺴﺎﻛﻨﲔ ﻓ َﻜﺎ َن ﻣﴫو ًﻓﺎ‪ ،‬و َﻫ َﺬا ﻳﻘﺘﴤ َأ ﱠﻧ ُﻪ ﺗﻨﻮﻳﻦ )‪(11‬ﴏف ‪.‬‬ ‫=)‪ِ (1‬ﰲ )ب( \"ﻟﻌﻠﺔ\"‪.‬‬ ‫)‪َ (2‬أ ْي ا ْﺷ َﺘ ﱠﺪ َأ ْﻛ ُﻠ ُﻪ َأ ْو ُ ْﴍ ُﺑ ُﻪ ﺑﻌﺪ ﻗِ ﱠﻠ ٍﺔ‪ ،‬و ُﻫﻮ ِﰲ اﻟ ﱡ ْﴩ ِب َﻗﻠِﻴ ٌﻞ‪َ ،‬و َﱂْ ﳜﺺ اﻷﻋ َﺮا ِﰊ َﻫ ْﻞ َذﻟِ َﻚ َﺑ ْﻌ َﺪ ﻗِ ﱠﻠ ٍﺔ َأ ْم َﻻ؟‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ْ َ :‬ﲥ ِﺬﻳ َﺐ اﻟ ﱡﻠ َﻐ ِﺔ‪ِ ،‬ﻟ َﻸ ْز َﻫ ِﺮ ّي‪ ،(450 /6) ،‬واﳌُ ْﺤ َﻜ َﻢ َواﳌُ ِﺤﻴﻂ ا ْ َﻷ ْﻋ َﻈﻢ‪ ،‬ﻻ ْﺑ ِﻦ ِﺳﻴ َﺪه‪ ،(435 /4) ،‬وﺗﺎ َج اﻟﻌـﺮوس ﻣـﻦ ﺟـﻮاﻫﺮ‬ ‫اﻟﻘﺎﻣﻮس‪ِ ،‬ﻟﻠ ﱠﺰﺑﻴﺪي‪.(468 /36) ،‬‬ ‫)‪ِ (3‬ﰲ )ب( \"و َﻫ َﺬا\"‪.‬‬ ‫)‪ (4‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟﻜِ َﺘﺎ َب‪.(311 ،310/3) ،‬‬ ‫)‪ُ (5‬ﻫ َﻮ َأ ُﺑﻮ اﻟ َﻌ ﱠﺒﺎس‪َ ُ ،‬ﳏ ﱠﻤﺪ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ َﻋ ْﺒﺪ اﻷﻛﱪ اﻟ ﱡﺜ َﲈ ﱢﱄ‪ ،‬وﻗﻴﻞ ا َﳌﺎزﲏ‪ ،‬اﻷزدي‪ ،‬اﻟﺒﴫي‪ُ ،‬ﺗ ُﻮ ﱢ َﰲ َﺳﻨَﺔ ‪286‬ﻫـ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ِﰲ ‪َ :‬ﺗﺎ ِرﻳ ِﺦ َﺑ ْﻐ َﺪاد‪ ،(380 /3) ،‬ووﻓِﻴﺎ ِت اﻷﻋﻴﺎن‪ ،‬ﻻ ْﺑ ِﻦ ﺧﻠﻜﺎن‪ ،(313 /4) ،‬واﻟﺒﻠﻐ ِﺔ ِﰲ َﺗ َﺮا ِﺟﻢ َأﺋِ ﱠﻤﺔ اﻟﻨﱠ ْﺤـ ِﻮ واﻟ ﱡﻠ َﻐـﺔ‪،‬‬ ‫ﻟﻠ ِﻔﲑوزأﺑﺎدي‪) ،‬ص ‪.(73‬‬ ‫)‪ (6‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﳌﻘﺘﻀ َﺐ‪.(280/1) ،‬‬ ‫)‪ (7‬ﻛﻠﻤﺔ \"ﺑﻦ\" ﻣﻦ )ب( وﻫﻲ ﺳﺎﻗﻄﺔ ﻣﻦ )أ(‪.‬‬ ‫)‪ (8‬ﲨﻊ ﻏﺎ ِﺷﻴﺔ‪ ،‬و ُﻫﻮ َﻣﺎ ﻳﻐﺸﺎﻫﻢ ﻓِﻴﻐﻄﻴﻬﻢ ﻣﻦ أﻧﻮاع اﻟﻌﺬاب‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ﻏﺮﻳ َﺐ اﻟﻘﺮآن‪َ ،‬ﻷ ِﰊ ﺑﻜﺮ اﻟﺴﺠﺴﺘﺎﲏ‪ ،(149) ،‬وﻣﻔﺮدا ِت أﻟﻔﺎظ اﻟﻘﺮآن‪ ،‬ﻟﻠﺮاﻏﺐ اﻷﺻﻔﻬﺎﲏ‪.(153/2) ،‬‬ ‫)‪ِ (9‬ﰲ )أ( \"أﻋﲆ\" ﺧﻄﺄ‪.‬‬ ‫)‪ (10‬ﻛﻠﻤﺔ \"ﺣﺬﻓﺖ\" ﺳﺎﻗﻄﺔ ﻣﻦ )ب(‪.‬‬ ‫)‪ (11‬ا ْﻧ ُﻈ ْﺮ ‪ :‬ا ُﳌ َﺤ ﱠﺮ َر اﻟﻮﺟﻴﺰ ِﰲ ﺗﻔﺴﲑ اﻟﻜِ َﺘﺎب اﻟﻌﺰﻳﺰ‪.(401/2) ،‬‬ ‫‪222‬‬

‫وا ﱠﻟ ِﺬي ِﰲ ِﻛ َﺘﺎب ﺳﻴﺒﻮﻳﻪ ‪\" :‬واﻋﻠﻢ أ ﱠن ﻛ ﱠﻞ ﳾ ٍء ﻣﻦ ﺑﻨﺎ ِت اﻟﻴـﺎء واﻟـﻮاو‪ ،‬و َﻛـﺎ َن َﻋـ َﲆ ﻫـﺬه اﻟﺼـﻔﺔ‪ ،‬ﻓﺈﻧـﻪ‬ ‫ﻣﻨﴫف ِﰲ ﺣﺎل اﳉﺮ واﻟﺮﻓﻊ‪ ،‬و َذﻟِ َﻚ أﳖﻢ ﺣﺬﻓﻮه ﻓﺨﻒ ﻋﻠﻴﻬﻢ ﻓﺼﺎر اﻟﺘﻨﻮﻳﻦ ﻋﻮ ًﺿﺎ\")‪ ،(1‬اﻧﺘﻬﻰ‪.‬‬ ‫وﻇﺎﻫ ُﺮ ﻗﻮﻟﻪ َأ ﱠﻧ ُﻪ ُﻣﻨْ َ ِﴫف‪َ ،‬أ ﱠﻧ ُﻪ َﺗﻨْ ِﻮﻳ ُﻦ َ ْﴏف‪ ،‬وﻗﻀﻴ ُﺔ ﻗﻮﻟِ ِﻪ ‪ِ :‬ﻋ َﻮ ًﺿﺎ‪َ ،‬أ ﱠﻧ ُﻪ ﺗﻨـﻮﻳﻦ ﺗﻌـﻮﻳﺾ ﻻ ﺗﻨـﻮﻳﻦ ﴏف‬ ‫ﻓ ُﻬ َﻮ ﻣﻨﻮن َﻏ ْﲑ ﻣﴫوف‪.‬‬ ‫و ِﰲ اﻟﺘﻌﺎﻟﻴ ِﻖ ﻷﰊ َﻋِ ّﲇ ﻗﻮﻟﻪ ‪ :‬ﺣﺬﻓﻮه‪ ،‬ﻳ َﻌﻨﻲ اﻟﻴﺎء ﻣﻦ ﻗﻮﳍﻢ ﺟﻮار؛ ﻷ ﱠن اﻟﻴﺎء ﻓِﻴﻬـﺎ ِﻋﻨْـﺪه ﺣـﺬﻓﺖ ﺣـﺬ ًﻓﺎ؛‬ ‫ﻓﻠ َﺬﻟِ َﻚ ُﻧ ﱢﻮن)‪ ،(2‬ﻓﻘﺪ ﻋﻠﻤﺖ ﻣﻦ ﻗﻮ ِﻟ ِﻪ ‪\" :‬ﺣﺬﻓﻮه\" َأ ﱠﻧ ُﻪ َﻟﻴْ َﺲ ﻳﻘﻮل أن اﻟﻴﺎء ﺣﺬﻓﺖ ﻻﻟﺘﻘﺎء اﻟﺴـﺎﻛﻨﲔ‪ ،‬ﻻ اﻟﺴـﺎﻛﻨﲔ ﱂ‬ ‫ﳚﺘﻤﻌﺎ ﻫﻨﺎ إذ ﻟﻮ أﺛﺒﺘﺖ اﻟﻴﺎء ﱂ ﳚﺘﻤﻊ ﻣﻌﻬﺎ اﻟﺴﺎﻛﻦ اﻵﺧﺮ َﻫ َﺬا ﻛﻼم أﰊ ﻋﲇ)‪ ،(3‬و ُﻫ َﻮ ﻳﻮاﻓـﻖ َﻣـﺎ ذﻛـﺮه اﺑـ ُﻦ ﻋﻄﻴـﺔ‪،‬‬ ‫واﻟﱠ ِﺬي ﻳﻈﻬﺮ ﱄ أ ﱠن َﻣ ْﺬ َﻫ َﺐ ﺳﻴﺒﻮﻳﻪ َأ ﱠﻧ ُﻪ ﻣﴫوف ﻟﻌﺪم اﻟﺒﻨﻴﺔ اﻟﺘﻲ ﻳﻤﺘﻨﻊ ﴏﻓﻬﺎ‪ ،‬و َﻳ ُﻜﻮن َﻣـﺎ َذ َﻛـ َﺮ ﻣـﻦ ﻗﻮ ِﻟـ ِﻪ ﻋﺮ ًﺿـﺎ‬ ‫ﻳ َﻌﻨﻲ ﺧﻠ ًﻔﺎ ﻻ ﺣﻘﻴﻘﺔ اﻟﻌﺮﺿﻴﺔ‪.‬‬ ‫َو ِﻣ ْﻦ َذ ِﻟ َﻚ َﻣﺎ َﻗﺎﻟَﻪ‪:‬إ ﱠﻧ ُﻪ ﳚﺘﻤ ُﻊ ِﰲ ﻋﺪل ﻣﺜﻨﻰ‪ ،‬وﺑﺄﻧﻪ ﺛ َﲈن ﻣ َﻘﺎ َﻻت‪ ،‬أرﺑﻌﺔ ذﻛﺮﻫﺎ اﻟ ﱠﺸـﻴْﺦ َأ ُﺑـﻮ َﺣ ﱠﻴـﺎن ِﰲ َ ْﴍح‬ ‫اﻟﺘﺴﻬﻴﻞ ‪:‬‬ ‫اﻷول ‪ :‬اﻟﻌﺪل واﻟﻮﺻﻒ‪َ ،‬ﻗﺎ َﻟﻪ اﳋﻠﻴ ُﻞ وﺳﻴﺒﻮﻳﻪ)‪.(4‬‬ ‫واﻟﺜﺎﲏ ‪ :‬ﻣ َﻘﺎ َﻟﺔ اﻷﻋﻠﻢ اﻟﻮﺻﻒ‪ ،‬وﻋﺪم ﻗﺒَ ْﻮ ِل اﻟﻴﺎء‪.‬‬ ‫واﻟﺜﺎﻟﺚ ‪ :‬ﻣ َﻘﺎﻟَﺔ اﻟ ﱠﺰ َ ْﳐ َ ِﴩ ّي ‪\" :‬أﳖـﺎ ﻣﻨﻌـﺖ اﻟﴫـف َﳌـﺎ ﻓِﻴﻬـﺎ ﻣـﻦ اﻟﻌـﺪﻟﲔ ﻋـﺪﳍﺎ َﻋـﻦ ﺻـﻨﻌﻬﺎ‪ ،‬وﻋـﺪﳍﺎ)‪َ (5‬ﻋـﻦ‬ ‫ﺗﻜﺮرﻫﺎ\")‪َ ،(6‬و َﻗﺎ َل اﻟ ﱠﺸﺎ ِرح ِﰲ ﺗﻔﺴﲑه ‪\" :‬ﻻ َأ ْﻋ َﻠ ُﻢ أﺣ ًﺪا ذﻫﺐ إﻟﻴﻪ\")‪.(7‬‬ ‫اﻟﺮاﺑﻌﺔ ‪ :‬ﻣ َﻘﺎ َﻟﺔ اﻟﻔﺮاء‪ ،‬اﻟﻌﺪل واﻟﺘﻌﺮﻳﻒ‪ ،‬ﺑﻴﻨﻪ اﻷﻟﻒ واﻟﻼم‪َ ،‬ﻫ َﺬا َﻣﺎ ﺣﻜﺎه اﻟﺸﺎرح)‪.(8‬‬ ‫اﳋﺎﻣﺴﺔ ‪ :‬ﻧﻘﻞ اﻷَ ْﺧ َﻔﺶ َﻋﻦ ﺑﻌ ِﺾ اﻟﻨﱠ ْﺤﻮﻳﲔ أ ﱠن ﻋﻠ َﺔ اﳌﻨ ِﻊ ِﰲ ﻣﺜﻨﻰ وﺑﺎﺑﻪ ﻳﻜﺮر اﻟﻌﺪل؛ ﻷَ ﱠﻧﻪ ﻋﺪل َﻋﻦ ﻟﻔﻆ اﺛﻨﲔ‬ ‫و َﻋﻦ ﻣ َﻌﻨﺎه أﻳ ًﻀﺎ)‪ ،(1‬ﻧﻘﻞ َذﻟِ َﻚ اﻟ َﻮا ِﺣﺪي ِﰲ ﺗﻔﺴﲑه اﻟﺒﺴﻴﻂ)‪.(2‬‬ ‫)‪ (1‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟ ِﻜ َﺘﺎ َب‪.(308/3) ،‬‬ ‫)‪ِ (2‬ﰲ )ب( \"ﻓﻌﻞ\" ﺧﻄﺄ‪.‬‬ ‫)‪ (3‬اﻟﺘﻌﻠﻴﻘ ُﺔ َﻋ َﲆ ﻛِ َﺘﺎ ِب ﺳﻴﺒﻮﻳﻪ‪.(120/3) ،‬‬ ‫)‪ (4‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟﻜِ َﺘﺎ َب‪.(225/3) ،‬‬ ‫)‪ (5‬ﻛﺘﺒﺖ ِﰲ )أ( ﻧﺼﻒ ﻛﻠﻤﺔ \"ﻋﺪﳍﺎ\" \"ﻋﺪ\" ِﰲ آﺧﺮ اﻟﺴﻄﺮ‪ ،‬وﺗﻜﻤﻠﺘﻬﺎ \"ﳍﺎ\" ِﰲ أول اﻟﺴﻄﺮ اﻟﺬي ﻳﻠﻴﻪ‪ ،‬و َذ ِﻟ َﻚ ﺣﻔﺎ ًﻇﺎ َﻋ َﲆ اﻟﺘﻨﺴﻴﻖ‪.‬‬ ‫اﻟﺘﻨﺴﻴﻖ‪.‬‬ ‫)‪ (6‬ﺗﻔﺴ ُﲑ اﻟ َﻜ ﱠﺸﺎف‪.(498/1) ،‬‬ ‫)‪ (7‬اﻟ َﺒ ْﺤ ُﺮ اﳌﺤﻴﻂ‪.(159/3) ،‬‬ ‫)‪ (8‬ا ْﻧ ُﻈ ْﺮ ‪ :‬ﻣﻌﺎﲏ اﻟﻘﺮءان‪=.(254/1) ،‬‬ ‫‪223‬‬

‫َﻗﺎ َل َﺷ ْﻴ ُﺨﻨَﺎ ‪ :‬و َﻫ َﺬا ﻳﻘﺮب ﻣﻦ ﻣ َﻘﺎ َﻟ ِﺔ اﻟ ﱠﺰ َ ْﳐ َ ِﴩ ﱢي إﻻ أن اﻟﻌﺪﻟﲔ ِﰲ ﻛﻼم اﻟ ﱠﺰ َ ْﳐ َ ِﴩ ّي ﻳﺮﺟﻌـﺎن إِ َﱃ اﻟﻠﻔـﻆ؛‬ ‫ﻷ ﱠن اﻟﺘﻜﺮر)‪ (3‬ﻟﻔﻆ‪ ،‬ﻓﺈن ﳌﺢ اﳌﻌﻨﻰ ﻗﺮب ﻣﻦ اﳌ َﻘﺎ َﻟﺔ اﻟﺘﻲ ﻧﻘﻠﻬﺎ اﻷَ ْﺧ َﻔﺶ‪.‬‬ ‫اﻟﺴﺎدﺳﺔ ‪ :‬اﻟﻌﺪل واﻟﺘﺄﻧﻴﺚ‪َ ،‬ﻗﺎ َﻟﻪ اﻟ ﱠﺰ ﱠﺟﺎ ُج)‪ ،(4‬وﻳﻌﱪ َﻋﻨﻪ ﺑﺄ ﱠﻧﻪ ﻋﺪ ٌل ﻓِﻴﻪ َﻋﻦ اﺛﻨﲔ واﺛﻨﺘﲔ‪ ،‬و َﻋﻦ ﺗﺄﻧﻴـﺚ)‪ ،(5‬وﻋـﲆ‬ ‫اﻷول ﻳﻘﺮب ﻣﻦ ﻣ َﻘﺎ َﻟﺔ اﻷﻋﻠﻢ‪ ،‬وﻋﲆ اﻟﺜﺎﻟﺚ ‪/42‬ب ﻳﻘﺮب ﻣﻦ ﻣ َﻘﺎ َﻟﺔ)‪ (6‬اﻟﻌﺪل واﻟﺘﻜﺮر‪.‬‬ ‫اﻟﺴﺎﺑﻌﺔ ‪ :‬اﻟﻌﺪل واﻟﺘﻨﻜﲑ‪ ،‬ﺣﻜﺎه اﻟ ﱠﺰ ﱠﺟﺎ ُج‪َ ،‬ﻓ َﻘﺎ َل ‪َ :‬و َﻗﺎ َل َأ ْﺻ َﺤﺎﺑﻨﺎ إ ﱠﻧ ُﻪ اﺟﺘﻤﻊ ﻓِﻴﻪ ﻋﻠﺘﺎن َأ ﱠﻧ ُﻪ ﻋﺪل وأﻧﻪ ﻧﻜﺮة)‪.(7‬‬ ‫اﻟﺜﺎﻣﻨﺔ ‪ :‬أﳖﺎ ﻣﻌﺪوﻟ ٌﺔ وﲨ ٌﻊ‪ ،‬أي ﻟﻠﺪﻻﻟﺔ َﻋ َﲆ اﻟﺘﻌﺪدِ وﻫﻲ ِﰲ ﻛﻼ ِم اﺑﻦ ﻋﻄﻴﺔ)‪ ،(8‬وﱂ ﻳﻘﻊ ِﰲ ﻛﻼم ﻣﻦ ﺳـﺒﻘﻪ‪ ،‬و ِﰲ‬ ‫ﻛﻼم َﺻﺎ ِﺣﺐ اﻟﻐﺮاﺋﺐ إﺷﺎرة إﻟﻴﻬﺎ)‪ ،(9‬وﳚﻮز أن َﻳ ُﻜﻮن أﺧﺬﻫﺎ ﻣﻨﻪ‪.‬‬ ‫وﻛﺘﺐﺑِ َﺨﻄﱢ ِﻪ َﻋ َﲆ َﺣﺎ ِﺷﻴَ ِﺔاﻷﻟ ِﻔﻴﺔ ِﰲاﻟﺴﺒﺐا َﳌﺎﻧﻊﻟﴫفﻣﺜﻨﻰوﻧﺤﻮهﺛ َﲈن َﻣ َﻘﺎ َﻻ ٍت‪ ،‬إﺣﺪاﻫﺎ ‪ :‬ﻣ َﻘﺎ َﻟﺔ اﳋﻠﻴـﻞ‬ ‫وﺳﻴﺒﻮﻳﻪاﻟ َﻌ ْﺪل)‪(10‬واﻟﻮﺻ ِﻒ‪،‬واﻟﺜﺎﻧﻴﺔ)‪: (11‬ﻟﻸﻋﻠﻢ)‪(12‬اﻟﻮﺻـﻒﻣـﻊﻋـﺪمﻗ َﺒـ ْﻮ ِلاﻟﻴـﺎء‪،‬اﻟﺜﺎﻟﺜـﺔ‪:‬ﻟﻠﻌـﺪﻟﲔ ﻋـﺪﳍﺎ َﻋـﻦ‬ ‫ﺻﻴﻐﺘﻬﺎ)‪ (13‬وﻋﺪﳍﺎ َﻋﻦ ﺗﻜﺮرﻫﺎ َﻋﻦ اﻟ ﱠﺰ َ ْﳐ َ ِﴩ ّي‪ ،‬اﻟﺮاﺑﻌﺔ ‪ :‬ﻟﻠﻔﺮاء ا َﳌﺎﻧﻊ اﻟﻌﺪل واﻟﺘﻌﺮﻳﻒ ﻓِﻴﻪ‪ ،‬اﳋﺎﻣﺴـﺔ‪ :‬اﻟﻌـﺪل َﻋـﻦ‬ ‫اﻟ ﱠﻠ ْﻔﻆو َﻋﻦاﳌﻌﻨﻰ‪،‬اﻟﺴﺎدﺳﺔ‪:‬واﻟﻌﺪل َﻋﻦاﻟﺘﺄﻧﻴﺚ‪َ ،‬ﻗﺎ َﻟﻪاﻟ ﱠﺰ ﱠﺟﺎ ُج‪،‬اﻟﺴﺎﺑﻌﺔ‪:‬اﻟﻌﺪلواﻟﺘﻨﻜﲑ‪،‬اﻟﺜﺎﻣﻨﺔ‪:‬اﻟﻌﺪلواﳉﻤﻊ‪.‬‬ ‫ُﻗ ْﻠ ُﺖ)‪ : (14‬وﻗﺪ ﺑﺴﻄ ﱡﺖ اﻟﻜﻼ َم َﻋ َﲆ ﻫﺬه اﻟﻌﻠ ِﻞ ِﰲ ﺗﺘﻤ ِﺔ اﻟ َﻜ ﱠﺸﺎ ِف َﻋ َﲆ اﻟ َﻜ ﱠﺸﺎ ِف‪ ،‬وأﺧﺮﺟ ُﺖ اﳌ َﻘﺎﻟَ َﺔ اﻟﺴـﺎﺑﻌﺔ‬ ‫ﻣﻦ ﺗﻌﻠﻴ ِﻘ ِﺔ اﻟ ﱠﺸﻴْ ِﺦ ﲠﺎء اﻟ ﱢﺪﻳﻦ اﺑﻦ اﻟﻨﺤﺎس َﻋ َﲆ اﳌُ َﻘ ﱠﺮ ِب ﻻﺑﻦ ﻋﺼﻔﻮر)‪.(15‬‬ ‫=)‪ (1‬ﻣﻌﺎﲏ اﻟﻘﺮءان‪.(244/1) ،‬‬ ‫)‪ (2‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟﺘﻔﺴﲑ اﻟﺒﺴﻴﻂ‪.(306/6) ،‬‬ ‫)‪ِ (3‬ﰲ )ب( \"اﻟﺘﻜﺮار\"‪.‬‬ ‫)‪ (4‬ﻣﻌﺎﲏ اﻟﻘﺮءان وإﻋﺮاﺑﻪ‪.(9/2) ،‬‬ ‫)‪ (5‬ﻛﻠﻤﺔ \"ﺗﺄﻧﻴﺚ\" ﺳﺎﻗﻄﺔ ﻣﻦ )ب(‪.‬‬ ‫)‪ (6‬ﻋﺒﺎرة \"اﻷﻋﻠﻢ‪ ،‬وﻋﲆ اﻟﺜﺎﻟﺚ ﻳﻘﺮب ﻣﻦ ﻣ َﻘﺎ َﻟﺔ\"‪.‬‬ ‫)‪ (7‬ﻣﻌﺎﲏ اﻟﻘﺮءان وإﻋﺮاﺑﻪ‪ ،(9/2) ،‬وﻧﻘﻠﻪ ﻋﻨﻪ اﺑﻦ ﺳﻴﺪه ِﰲ اﻟﻌﺪد ِﰲ اﻟ ﱡﻠ َﻐﺔ‪) ،‬ص‪.(29‬‬ ‫)‪ (8‬ا ُﳌ َﺤ ﱠﺮ ُر اﻟﻮﺟﻴﺰ ِﰲ ﺗﻔﺴﲑ اﻟﻜِ َﺘﺎب اﻟﻌﺰﻳﺰ‪.(7/2) ،‬‬ ‫)‪ (9‬ﱂ أﻗﻒ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ِ (10‬ﰲ )أ( \"اﻟﻌﻞ\" ﺧﻄﺄ‪.‬‬ ‫)‪ (11‬ﻛﺘﺒﺖ ِﰲ )ب( ﻛﻠﻤﺔ ُﺛ ﱠﻢ ﻛﺘﺐ ﻓﻮﻗﻬﺎ \"اﻟﺜﺎﻟﺜﺔ\" ُﺛ ﱠﻢ ﻛﺄﻧﻪ ﴐب ﻋﻠﻴﻬﺎ وﻛﺘﺐ َﻋ َﲆ ﻳﻤﲔ اﻟﺼﻔﺤﺔ ِﰲ ا َﳊﺎ ِﺷ َﻴ ِﺔ \"ﺑﻴﺎن اﻟﺜﺎﻧﻴﺔ\"‪.‬‬ ‫)‪ِ (12‬ﰲ )ب( \"اﻷﻋﻠﻢ\"‪.‬‬ ‫)‪ (13‬ﻛﺘﺐ ﺑﻌﺪﻫﺎ ِﰲ )ب( ﻛﻠﻤﺔ ُﺛ ﱠﻢ ﳏﻴﺖ ﺑﺤﻴﺚ ﺻﺎر ﻣﻜﺎﳖﺎ ﺷﺒﻪ ﺑﻴﺎض‪.‬‬ ‫)‪ (14‬أي َﻋ ْﺒﺪ اﻟ ﱠﺮ ْ َﲪﻦ ﺑﻦ اﻟ ُﺒ ْﻠ ِﻘﻴﻨِ ّﻲ‪.‬‬ ‫)‪ (15‬ﻫﻮ أﺑﻮ اﳊﺴﻦ‪ ،‬ﻋﲇ ﺑﻦ ﻣﺆﻣﻦ اﳊﴬﻣﻲ‪ ،‬اﻹﺷﺒﻴﲇ‪ ،‬ﻗﺎل ﻋﻨﻪ اﻟﺴﻴﻮﻃﻲ ‪ :‬ﺣﺎﻣﻞ ﻟﻮاء اﻟﻌﺮﺑﻴﺔ ﰲ زﻣﺎﻧﻪ ﺑﺎﻷﻧﺪﻟﺲ‪ .‬ﺗﻮﰲ ﺳﻨﺔ‬ ‫‪669‬ﻫـ‪=.‬‬ ‫‪224‬‬

‫َو ِﻣ ْﻦ َذ ِﻟ َﻚ َﺗ َﻌ ﱡﻘ ُﺒ ُﻪ َﻋ َﲆ اﻟ ﱠﺸ ْﻴ ِﺦ َأ ِﰊ َﺣﻴﱠﺎن ُﻣ َﺘ َﻌ ﱠﻘﺐ َﺣ ِﺪﻳﺜﻲ ﻳﺘﻌﻠﻖ ﺑﻤﺴﺄﻟ ٍﺔ َﻧ ْﺤ ِﻮ ﱠﻳ ٍﺔ‪ ،‬ﻓﺈﻧﻪ ﻧﻘ َﻞ َﻋﻦ اﺑﻦ ﻋﺼـﻔﻮر)‪(1‬‬ ‫أن ُﺑﻨْﺪار)‪ُ (2‬ﺑ ِﺤ َﺚ ﻣﻨﻊ ﴏﻓﻪ ِﰲ ﺣﺎل اﻟﺘﻌﺮﻳﻒ‪ ،‬وأن َﻗﺎﻟَﻮن)‪َ (3‬ﻟﻴْ َﺲ ﻣﻦ ﺑﺎ ِب ُﺑﻨْﺪار؛ ﻷَ ﱠﻧﻪ ُﻧ ِﻘ َﻞ إِ َﱃ ﻛـﻼ ِم اﻟ َﻌـ َﺮب ﻧﻜـﺮ ًة‬ ‫ﻛ َﲈ ُﻫ َﻮ ِﰲ ﻛﻼم اﻟﻌﺠﻢ)‪.(5)(4‬‬ ‫ُر ِو َي َﻋﻦ َﻋِ ّﲇ ﺑﻦ أﰊ ﻃﺎﻟﺐ َﻛ ﱠﺮ َم اﷲُ َو ْﺟ َﻬ ُﻪ َأ ﱠﻧ ُﻪ ﺳﺄل ُ َﴍ ْ ًﳛﺎ)‪َ (6‬ﻋﻦ ﻣﺴﺄﻟﺔ‪َ ،‬ﻓﺄَ َﺟﺎ َﺑﻪ ﺑﺠﻮاب ﺣﺴﻦ‪َ ،‬ﻓ َﻘﺎ َل ﻟـﻪ‬ ‫ﻋﲇ ‪َ :‬ﻗﺎﻟَﻮن)‪ ،(7‬اﻧﺘﻬﻰ‪.‬‬ ‫َﻗﺎ َل اﻟ ﱠﺸ ْﻴﺦ َأ ُﺑﻮ َﺣ ﱠﻴﺎن َر ِ َﲪ ُﻪ اﷲُ ‪ :‬ﻓﻔﺮ َق اﺑ ُﻦ)‪ُ (8‬ﻋ ْﺼ ُﻔﻮر ﺑﲔ ُﺑﻨْ َﺪار وﺑﲔ َﻗﺎ َﻟﻮن‪ ،‬وﻻ ﻓﺮ َق ﺑﻴـﻨﻬ َﲈ ِﻋﻨْـﺪي؛ ﻷَ ﱠﻧـﻪ‬ ‫ﻻ ﻳﺜﺒﺖ ِﰲ َﻗﺎ َﻟﻮن َأ ﱠﻧ ُﻪ ﻧﻘﻞ إِ َﱃ ﻟﺴﺎ ِن اﻟ َﻌ َﺮب ﻧﻜﺮة ﺑﻤﺜﻞ ﻫﺬه اﳊﻜﺎﻳﺔ َﻋـﻦ ﻋـﲇ؛ ﻷَ ﱠﳖـﺎ ﺣﻜﺎﻳـﺔ ﻣﻨﻘﻄﻌـﺔ اﻹﺳـﻨﺎد‪ ،‬ﻻ‬ ‫ﻧﺪري َﻋﻦ ﻣﻦ ﻫﻲ)‪.(9‬‬ ‫=اﻧﻈـﺮ ‪ :‬ﺑﻐﻴـﺔ اﻟﻮﻋـﺎة ِﰲ َﻃ َﺒ َﻘـﺎت اﻟﻠﻐـﻮﻳﲔ واﻟﻨﱡ َﺤـﺎة ‪ ،‬ﻟﻠﺴـﻴﻮﻃﻲ‪ ،(210 /2) ،‬واﻟﺒﻠﻐـﺔ ﰲ ﺗـﺮاﺟﻢ أﺋﻤـﺔ اﻟﻨﺤـﻮ واﻟﻠﻐـﺔ‪،‬‬ ‫ﻟﻠﻔﲑوزأﺑﺎدي‪) ،‬ص ‪،(47‬‬ ‫وﻛﻼﻣﻪ ﻧﻘﻠﻪ ﻋﻨﻪ اﻟﻨﺤﺎس ﻛﺘﺎﺑﻪ اﻟﺬي َﻋ ﱠﻠ َﻖ ﻓﻴﻪ ﻋﲆ اﳌﻘﺮ ِب ﻻﺑﻦ ﻋﺼﻔﻮر‪ :‬اﻟﺘﻌﻠﻴﻘ ُﺔ َﻋ َﲆ اﳌﻘﺮب‪) ،‬ص‪.(486 ،485‬‬ ‫)‪ (1‬ﻋﺒﺎرة \" َو ِﻣ ْﻦ َذﻟِ َﻚ ﺗﻌﻘﺒﻪ َﻋ َﲆ اﻟ ﱠﺸ ْﻴﺦ َأ ِﰊ َﺣ ﱠﻴﺎن ﻣﺘﻌﻘﺐ َﺣ ِﺪﻳﺜﻲ ﻳﺘﻌﻠﻖ ﺑﻤﺴﺄﻟﺔ ﻧﺤﻮﻳﺔ‪ ،‬ﻓﺈﻧﻪ ﻧﻘﻞ َﻋﻦ اﺑﻦ ﻋﺼﻔﻮر\" ﺳﺎﻗﻄﺔ ﻣـﻦ‬ ‫)ب(‪.‬‬ ‫)‪َ (2‬وا ِﺣﺪ اﻟ َﺒﻨﺎ ِد َر ُة‪ ،‬وﻫﻢ اﻟﺘﺠﺎر اﻟﺬﻳﻦ ﻳﻠﺰﻣﻮن اﳌﻌﺎدن‪ ،‬و ِﻋ ْﻨﺪ اﳍﺮوي اﳌﺪاﺋﻦ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ا ْﻟ َﻌ ْ َﲔ‪ِ ،‬ﻟ ْﻠ َﺨﻠِﻴ ِﻞ ْﺑ ِﻦ َأ ْ َﲪـﺪ‪ ،(104/8) ،‬و َ ْﲥـ ِﺬﻳ َﺐ اﻟ ﱡﻠ َﻐـ ِﺔ‪ِ ،‬ﻟ َﻸ ْز َﻫـ ِﺮ ّي‪ ،(245/14) ،‬و ِﻟ َﺴـﺎ َن اﻟ َﻌـ َﺮ ِب‪ ،‬ﻻ ْﺑـ ِﻦ َﻣﻨْ ُﻈـﻮر‪،‬‬ ‫)‪.(358/1‬‬ ‫)‪ (3‬أي أ َﺻ ْﺒ َﺖ ﺑﺎﻟﺮوﻣﻴﺔ‪َ ،‬أ ْو َﻫ َﺬا ﺟﻮاب ﺟ ﱢﻴﺪ ﺻﺎﻟﺢ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟﻔﺎﺋ َﻖ ِﰲ ﻏﺮﻳﺐ ا َْﳊ ِﺪﻳﺚ‪ ،‬ﻟﻠﺰﳐﴩي‪ ،(222/3) ،‬واﻟﻨﱢ َﻬﺎ َﻳ َﺔ ِﰲ َﻏ ِﺮﻳ ِﺐ ا َْﳊ ِﺪﻳﺚ َوا ْﻷَ َﺛ ِﺮ‪ ،‬ﻻ ْﺑ ِﻦ ا ْﻷَﺛِﲑ‪.(105/4) ،‬‬ ‫)‪ (4‬ﻛﺘﺐ ﻣﻘﺪار ﺣﺮف ﺑﻌﺪﻫﺎ ِﰲ )أ( ُﺛ ﱠﻢ ﴐب ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (5‬وﻗﻔﺖ َﻋ َﲆ ﻛﻼم اﺑﻦ ﻋﺼﻔﻮر ِﰲ \"ﻗﺎﻟﻮن\"‪ ،‬وﱂ أﻗﻒ َﻋ َﲆ ﻛﻼﻣﻪ ِﰲ \"ﺑﻨﺪار\"‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﳌﻘﺮ َب‪ ،‬ﻻ ْﺑ ِﻦ ﻋﺼﻔﻮر‪) ،‬ص‪.(313‬‬ ‫)‪ (6‬ﻫﻮ َأ ُﺑﻮ أﻣﻴﺔ‪ ،‬ﴍﻳﺢ ﺑﻦ اﳊﺎرث ﺑﻦ ﻗﻴﺲ ﺑﻦ اﳉﻬﻢ اﻟ َﻘﺎ ِﴈ‪ ،‬ﳐﺘﻠﻒ ِﰲ ﺻﺤﺒﺘﻪ‪َ ،‬ﻗﺎ َل اﺑ ُﻦ ﻣﻨﺪه ‪ :‬وﻻه ﻋﻤـﺮ اﻟ َﻘ َﻀـﺎء َو َﻟـ ُﻪ أرﺑﻌـﻮن‬ ‫َﺳﻨَﺔ‪ ،‬وﻛﺎن ِﰲ زﻣﻦ اﻟ ﱠﻨﺒِ ّﻲ َﺻ ﱠﲆ ا ُﷲ َﻋ َﻠ ْﻴ ِﻪ َو َﺳ ﱠﻠ َﻢ وﱂ ﻳﺮه وﱂ ﻳﺴﻤﻊ ﻋﻨﻪ‪َ ،‬ﻗﺎ َل اﺑ ُﻦ َﺣ َﺠﺮ ‪ :‬و َﻫ َﺬا ﻫﻮ ا َﳌ ْﺸ ُﻬﻮر‪ ،‬وﻟﻜﻦ روى اﺑـﻦ اﻟﺴـﻜﻦ‬ ‫وﻏ ُﲑ َوا ِﺣﺪ ﺧ ًﱪا ﻳﺪل َﻋ َﲆ ﺻﺤﺒﺘﻪ‪.‬‬ ‫َﻣﺎت َﺳ َﻨﺔ ﺛ َﲈن وﺳﺒﻌﲔ‪ ،‬وﻗﻴﻞ ‪َ :‬ﺳ َﻨﺔ ﺛ َﲈﻧﲔ‪ ،‬وﻗﻴﻞ ‪َ :‬ﺳﻨَﺔ اﺛﻨﺘﲔ وﺛ َﲈﻧﲔ‪ ،‬وﻗﻴﻞ ‪َ :‬ﺳﻨَﺔ ﺳـﺒﻊ وﺛ َﲈﻧـﲔ‪ ،‬وﻗﻴـﻞ ‪َ :‬ﺳـ َﻨﺔ ﺗﺴـﻊ وﺗﺴـﻌﲔ‪،‬‬ ‫وﻗﻴﻞ‪َ :‬ﻏ ْﲑ َذﻟِ َﻚ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟ ﱠﻄ َﺒ َﻘﺎ ِت اﻟ َﻜﺒِﲑ‪ ،‬ﻻﺑﻦ ﺳﻌﺪ‪ ،(252/8) ،‬واﻟ َﺘﺎ ِرﻳ َﺦ اﻟﻜﺒﲑ‪ ،‬ﻟﻠﺒﺨﺎري‪ ،(229 /4) ،‬واﻟ ﱢﺜ َﻘـﺎ ِت‪ ،‬ﻻ ْﺑـ ِﻦ ِﺣ ﱠﺒـﺎن‪،(352/4) ،‬‬ ‫وا ِﻹ َﺻﺎﺑِ َﺔ ِﰲ َﲤْﻴِﻴ ِﺰ اﻟ ﱠﺼ َﺤﺎ َﺑ ِﺔ‪ ،‬ﻻﺑﻦ ﺣﺠﺮ‪.(334 /3) ،‬‬ ‫)‪ُ (7‬ﺳ َﻨ ُﻦ اﻟ ﱠﺪا ْر ِﻣ ّﻲ ‪ (1) ،(630/1) :‬ﻛِ َﺘﺎب اﻟ ﱠﻄ َﻬﺎ َر ِة‪َ (92) ،‬ﺑﺎ ٌب ِﰲ َأ َﻗ ﱢﻞ اﻟ ﱡﻄ ْﻬ ِﺮ‪.(883) ،‬‬ ‫واﳊﺪﻳ ُﺚ إﺳﻨﺎ ُده َﺻ ِﺤﻴ ٌﺢ؛ ﻷن ﲨﻴﻊ رواﺗﻪ ﺛﻘﺎت‪.‬‬ ‫)‪ِ (8‬ﰲ )ب( \"ﺑﻦ\" دون أﻟﻒ ﺧﻄﺄ‪.‬‬ ‫)‪ (9‬ارﺗﺸﺎف اﻟﴬب‪.(875/2) ،‬‬ ‫‪225‬‬

‫َﻗﺎ َل َﺷﻴْ ُﺨ َﻨﺎ اﻟ َﻮا ِﻟﺪ َر ِ َﴈ ا ُﷲ َﻋﻨْ ُﻪ ‪َ :‬ﻫ َﺬا َﻏ ْ ُﲑ ُﻣ َﺴ ﱠﻠﻢ‪ ،‬ﻓﺎﳊﻜﺎﻳ ُﺔ ُﻣﺘﱠ ِﺼ َﻠ ٌﺔ َﺻ ِﺤﻴﺤ ٌﺔ اﻹﺳﻨﺎ ِد ذﻛﺮﻫـﺎ اﻟ ﱠﺸـﺎﻓِ ِﻌ ّﻲ ِﰲ‬ ‫\"ا ْﻷُ ﱢم\" ِﰲ ا ْﺧﺘِﻼَ ِف َﻋِ ّﲇ َوا ْﺑ ِﻦ َﻣ ْﺴ ُﻌﻮ ٍد ‪َ -‬ر ِ َﴈ اﷲُ َﻋﻨْ ُﻬ َﲈ‪ ،(1)-‬واﻟ ُﺒ َﺨﺎ ِر ّي ِﰲ َﺻ ِﺤﻴﺤ ِﻪ)‪ ،(2‬وﻗـﺪ رواﻫـﺎ ُﻫ َﺸـ ْﻴ ٌﻢ)‪َ (3‬و َأ ُﺑـﻮ‬ ‫ُﻣ َﻌﺎ ِو َﻳ َﺔ)‪َ (4‬و ُ َﳏ ﱠﻤ ُﺪ ْﺑ ُﻦ َﻳ ِﺰﻳ َﺪ)‪َ ،(5‬ﻋﻦ إ ْﺳ َﲈ ِﻋﻴ َﻞ)‪َ ،(6‬ﻋﻦ اﻟ ﱠﺸ ْﻌﺒِ ﱢﻲ‪َ ،‬ﻋﻦ ُ َﴍ ْﻳ ٍﺢ َأ ﱠن َر ُﺟـﻼً َﻃ ﱠﻠـ َﻖ ا ْﻣ َﺮ َأ َﺗـ ُﻪ)‪َ ،(7‬ﻓـ َﺬ َﻛ َﺮ ْت َأ ﱠﳖَـﺎ َﻗـ ْﺪ‬ ‫َﺣﺎ َﺿ ْﺖ ِﰲ َﺷ ْﻬ ٍﺮ َﺛﻼَ َث ِﺣ َﻴ ٍﺾ‪َ ،‬ﻓ َﻘﺎ َل َﻋِ ّﲇ َﻋ َﻠ ْﻴ ِﻪ اﻟ ﱠﺴ َﻼم ِﻟ ُ َﴩ ْﻳ ٍﺢ ‪ُ :‬ﻗ ْﻞ ﻓِﻴ َﻬﺎ‪َ ،‬ﻓ َﻘﺎ َل ‪ :‬إ ْن َﺟﺎ َء ْت ﺑِﺒَ ﱢﻴﻨَ ٍﺔ ِﻣـ ْﻦ ﺑِ َﻄﺎ َﻧـ ِﺔ َأ ْﻫ ِﻠ َﻬـﺎ‬ ‫َﻳ ْﺸ َﻬ ُﺪو َن َﺻ َﺪ َﻗ ْﺖ‪َ ،‬ﻓ َﻘﺎ َل ﻟَ ُﻪ َﻋِ ﱞﲇ ‪َ :‬ﻗﺎ َﻟﻮن‪ ،‬و َﻗﺎ َﻟﻮن ﺑِﺎﻟ ﱡﺮو ِﻣﻴﱠ ِﺔ َأ َﺻ ْﺒﺖ)‪.(8‬‬ ‫وﻳﺘﻌﺠﺐ ﻣﻦ اﻟ ﱠﺸﻴْ ِﺦ ﻣﻦ إﻧﻜﺎ ِر ﻫﺬه اﳊﻜﺎﻳﺔ وﻫﻲ ﻣﻮﺟﻮد ٌة ِﰲ اﻟ ُﺒ َﺨﺎ ِر ّي‪ ،‬وإﺳ َﲈﻋﻴﻞ اﳌـﺬﻛﻮر ُﻫـ َﻮ اﺑـﻦ أﰊ‬ ‫ﺧﺎﻟﺪ اﻟﺒﺠﲇ‪ ،‬واﺳﻢ أﰊ ﺧﺎﻟﺪ)‪/43 (9‬أ ﻫﺮﻣﺰ وﻗﻴﻞ‪ :‬ﺳﻌﺪ وﻗﻴﻞ ‪َ :‬ﻛﺜِﲑ‪ ،‬و َﻫ َﺬا اﻟﺮﺟ ُﻞ ُﻫ َﻮ َأ ْﻋ َﻠ ُﻢ اﻟﻨﺎ ِس ﺑﺎﻟﺸـﻌﺒﻲ)‪،(10‬‬ ‫وروى ﻟﻪ اﳉ َﲈﻋﺔ‪ ،‬اﻧﺘﻬﻰ‪.‬‬ ‫ُﻗ ْﻠ ُﺖ)‪ : (11‬اﳊﻜﺎﻳ ُﺔ ِﰲ اﻟﺒُ َﺨﺎ ِر ﱢي ﻣﻌﻠﻘ ٌﺔ ﺑﻐ ِﲑ ﺻﻴﻐ ِﺔ اﳉﺰ ِم وﻟﻴﺲ)‪ (12‬ﻓِﻴﻬﺎ ﻟَ ْﻔﻈَﺔ َﻗﺎﻟَﻮن‪ ،‬ﻓﺈ ﱠﻧﻪ َﻗﺎ َل ‪َ :‬و ُﻳـ ْﺬﻛ ُﺮ َﻋـﻦ‬ ‫َﻋِ ّﲇ َو ُ َﴍ ْﻳ ٍﺢ إِ ِن َﺟﺎ َء ْت ﺑِﺒَ ﱢﻴﻨَ ٍﺔ ِﻣ ْﻦ ﺑِﻄَﺎ َﻧ ِﺔ َأ ْﻫ ِﻠ َﻬﺎ ِﳑﱠ ْﻦ ُﻳ ْﺮ َﴇ ِدﻳ ُﻨ ُﻪ أ ﱠﳖَﺎ ﺣﺎ َﺿ ْﺖ ِﰲ َﺷ ْﻬ ٍﺮ َﺛ َﻼ ًﺛﺎ‪ُ ،‬ﺻ ﱢﺪ َﻗ ْﺖ‪.‬‬ ‫)‪ (1‬ﻛﺘﺒﺖ ِﰲ )أ( \" َﻋﻨﻪ\" ُﺛ ﱠﻢ ﻛﺘﺐ َﻋ َﲆ َﻳ َﺴﺎ ِر اﻟ ﱠﺼ ْﻔ َﺤ ِﺔ ِﰲ ا َﳊﺎ ِﺷ َﻴ ِﺔ \" َﻋﻨﻬ َﲈ\" ﺑﻨﻔﺲ اﳋﻂ ﻣﻘﺎﺑﻠﻬﺎ‪.‬‬ ‫)‪ (2‬ﺻﺤﻴ ُﺢ اﻟ ُﺒ َﺨﺎ ِر ّي ‪ِ (6) ،(72/1) :‬ﻛ َﺘﺎب ا َْﳊ ْﻴ ِﺾ‪َ (24) ،‬ﺑﺎ ُب إِ َذا َﺣﺎ َﺿ ْﺖ ِﰲ َﺷ ْﻬ ٍﺮ َﺛ َﻼ َث ِﺣ َﻴ ٍﺾ‪ ،‬ﻣﻌﻠ ًﻘﺎ‪ ،‬وﻟﻴﺲ ﻣﺘﺼ ًﻼ‪ ،‬و َﻫ َﺬا َﻣﺎ‬ ‫َﻣﺎﻧﺺﻋﻠﻴﻪاﺑﻨﻪﻛ َﲈﺳﺘﻘﺮأﺑﻌﺪﻗﻠﻴﻞ‪،‬و ُﻫﻮ َﻣ ْﻮ ُﺻﻮل ِﰲﻣﻮاﺿﻊأﺧﺮى َﻏ ْﲑاﻟ ﱠﺼ ِﺤﻴﺢ‪ِ ،‬ﻣﻨْ َﻬﺎ َﻣﺎوﺻﻠﻪاﻟﺪارﻣﻲ ِﰲﺳﻨﻨﻪ‪،‬ﻛ َﲈﺧﺮﺟﻨﺎﺳﺎﺑ ًﻘﺎ‪.‬‬ ‫)‪ِ (3‬ﰲ )أ( \"ﻫﺎﺷﻴﻢ\" ﺧﻄﺄ‪.‬‬ ‫)‪ (4‬اﻟﴬﻳﺮ‪ ،‬ﺗﻘﺪم‪.‬‬ ‫)‪ُ (5‬ﻫ َﻮ َأ ُﺑﻮ ﺳﻌﻴﺪ‪َ ،‬و ُﻳ َﻘﺎل َأ ُﺑﻮ إِ ْﺳ َﺤﺎق‪َ ،‬و ُﻳ َﻘﺎل َأ ُﺑﻮ ﻳﺰﻳﺪ‪َ ُ ،‬ﳏ ﱠﻤﺪ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﺳﻌﻴﺪ‪ ،‬اﻟﻜﻼﻋﻲ‪ ،‬اﳉﻤﻴﻊ َﻋ َﲆ ﺗﻮﺛﻴﻘﻪ‪ ،‬إﻻ َﻣﺎ َﻛﺎ َن ﻣـﻦ ﻗـﻮل‬ ‫َأ ِﰊ َﺣﺎﺗِﻢ اﻟ ﱠﺮا ِز ّي ‪ :‬ﺻﺎﻟﺢ ا َْﳊ ِﺪﻳﺚ‪ .‬ﻗﻠﺖ ‪ :‬و َﻫ َﺬا ﻻ ﻳﻀﲑه‪ ،‬ﻓﻬﻮ ﺛﻘﺔ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟ ﱠﻄ َﺒ َﻘﺎ ِت اﻟ َﻜﺒِﲑ‪ ،‬ﻻ ْﺑ ِﻦ ﺳﻌﺪ‪ ،(316/9) ،‬واﻟ َﺘﺎ ِرﻳ َﺦ اﻟﻜﺒﲑ‪ ،‬ﻟﻠﺒﺨـﺎري‪ ،(260/1) ،‬وا َْﳉـ ْﺮ َح َواﻟ ﱠﺘ ْﻌـ ِﺪﻳﻞ‪ ،‬ﻻ ْﺑـ ِﻦ َأ ِﰊ َﺣـﺎﺗِﻢ‬ ‫اﻟ ﱠﺮا ِز ّي‪ ،(126/8) ،‬و َﺗﺎ ِرﻳ َﺦ َﺑ ْﻐ َﺪاد‪ ،‬ﻟﻠﺨﻄﻴﺐ اﻟ َﺒ ْﻐ َﺪادي‪ ،(371/3) ،‬و َﺗﺎ ِرﻳ َﺦ ِد َﻣ ْﺸـﻖ‪ ،‬ﻻ ْﺑـ ِﻦ َﻋ َﺴـﺎﻛِﺮ‪ ،(239/56) ،‬و َ ْﲥـ ِﺬﻳ َﺐ‬ ‫ا ْﻟ َﻜ َﲈل‪ ،‬ﻟﻠ ِﻤ ﱢﺰ ّي‪ ،(30/27) ،‬وا ْﻟ َﻜﺎ ِﺷ َﻒ‪ ،‬ﻟﻠ ﱠﺬ َﻫﺒِ ّﻲ‪َ ،(231/2) ،‬و َﺗ َﻘ ِﺮﻳ َﺐ اﻟ ﱠﺘ ْﻬ ِﺬﻳﺐ‪ ،‬ﻻ ْﺑ ِﻦ َﺣ َﺠﺮ‪.(6403) ،‬‬ ‫)‪ (6‬اﺑﻦ َأ ِﰊ ﺧﺎﻟﺪ‪ ،‬واﺳﻤﻪ ﻫﺮﻣﺰ‪َ ،‬و ُﻳ َﻘﺎل ‪ :‬ﺳﻌﺪ‪َ ،‬و ُﻳ َﻘﺎل ‪َ :‬ﻛﺜِﲑ اﻟﺒﺠﲇ اﻷﲪﴘ ﻣﻮﻻﻫﻢ‪ ،‬اﻟ ﱢﺜ َﻘﺔ‪ُ ،‬ﺗ ُﻮ ﱢ َﰲ َﺳﻨَﺔ ‪146‬ﻫـ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ْ َ :‬ﲥ ِﺬﻳ َﺐ ا ْﻟ َﻜ َﲈل‪ ،‬ﻟﻠ ِﻤ ﱢﺰ ّي‪ ،(69/3) ،‬و َﺗ ْﺬ ِﻛ َﺮ َة ا ُْﳊ ﱠﻔﺎظ‪ ،‬ﻟﻠ ﱠﺬ َﻫﺒِ ّﻲ‪َ ،(153/1) ،‬و َﺗ َﻘ ِﺮﻳ َﺐ اﻟ ﱠﺘ ْﻬ ِﺬﻳﺐ‪ ،‬ﻻ ْﺑ ِﻦ َﺣ َﺠﺮ‪.(438) ،‬‬ ‫)‪ (7‬ﻛﺘﺒﺖ ِﰲ )أ( ﻧﺼﻒ ﻛﻠﻤﺔ \"اﻣﺮأﺗﻪ\" \"اﻣﺮ\" ِﰲ آﺧﺮ اﻟﺴﻄﺮ‪ ،‬وﺗﻜﻤﻠﺘﻬﺎ \"ﺗﻪ\" َﻋ َﲆ َﻳ َﺴﺎ ِر اﻟ ﱠﺼـ ْﻔ َﺤ ِﺔ ِﰲ ا َﳊﺎ ِﺷـ َﻴ ِﺔ‪ ،‬و َذﻟِـ َﻚ ﳏﺎﻓﻈـﺔ َﻋـ َﲆ‬ ‫اﻟﺘﻨﺴﻴﻖ‪.‬‬ ‫)‪ (8‬اﻷُ ﱡم‪.(429/8) ،‬‬ ‫)‪ (9‬ﻛﻠﻤﺔ \"أﰊ\" ِﰲ آﺧﺮ اﻟﺴﻄﺮ‪ ،‬وﻛﻠﻤﺔ \"ﺧﺎﻟﺪ\" َﻋ َﲆ َﻳ َﺴﺎ ِر اﻟ ﱠﺼ ْﻔ َﺤ ِﺔ ِﰲ ا َﳊﺎ ِﺷ َﻴ ِﺔ ﻣﻘﺎﺑﻠﻬﺎ‪ ،‬و َذ ِﻟ َﻚ ﳏﺎﻓﻈﺔ َﻋ َﲆ اﻟﺘﻨﺴﻴﻖ‪.‬‬ ‫)‪ (10‬ﻗﺎﺋﻞ َذ ِﻟ َﻚ ‪ :‬ﺳ ْﻔ َﻴﺎن اﻟﺜﻮري – َر ِ َﲪ ُﻪ اﷲِ ‪.-‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ْ َ :‬ﲥ ِﺬﻳ َﺐ اﻷَ ْﺳ َﲈ ِء َواﻟ ﱡﻠ َﻐﺎ ِت‪ ،‬ﻟﻠ ﱠﻨ َﻮ ِو ّي‪.(121/1) ،‬‬ ‫)‪ (11‬أي َﻋ ْﺒﺪ اﻟ ﱠﺮ ْ َﲪﻦ ﺑﻦ اﻟ ُﺒ ْﻠ ِﻘﻴﻨِ ّﻲ‪.‬‬ ‫)‪ (12‬ﻛﺘﺒﺖ ﺑﺪاﻳﺔ \"ﻟﻠﻴﺲ\" ُﺛ ﱠﻢ ﴐب َﻋ َﲆ ﺣﺮف اﻟﻼم اﻟﺜﺎﲏ‪.‬‬ ‫‪226‬‬

‫َو َﻣﺎ َذﻛ َﺮ ُه َﺷﻴْ ُﺨﻨَﺎ ُﻫ َﻮ)‪ِ (1‬ﰲ ِﻛ َﺘﺎ ِب ا ْﺧﺘِﻼَ ِف َﻋِ ّﲇ َو ا ْﺑ ِﻦ َﻣ ْﺴـ ُﻌﻮ ٍد‪ِ ،‬ﰲ ا ْﻷُ ﱢم‪ِ ،‬ﰲ َأ ْﺑـ َﻮا ِب اﻟﻄﱠـ َﻼ ِق‪َ ،‬ﻗـﺎ َل اﻟ ﱠﺮﺑِﻴـ ُﻊ‪:‬‬ ‫َأ ْﺧ َ َﱪ َﻧﺎ اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻲ َﻗﺎ َل ‪ُ :‬ﻫ َﺸ ْﻴ ٌﻢ َو َأ ُﺑﻮ ُﻣ َﻌﺎ ِو َﻳ َﺔ َو ُ َﳏ ﱠﻤ ُﺪ ْﺑ ُﻦ َﻳ ِﺰﻳ َﺪ‪َ ،‬ﻋﻦ إ ْﺳ َﲈ ِﻋﻴ َﻞ‪َ ،‬ﻋﻦ اﻟ ﱠﺸـ ْﻌﺒِ ﱢﻲ‪َ ،‬ﻋـﻦ ُ َﴍ ْﻳـ ٍﺢ‪ ...‬ﻓﺴـﺎق َﻣـﺎ‬ ‫ﺗﻘﺪم‪ ،‬ﻓﻠﻢ ﻳﴫح اﻟ ﱠﺸﺎﻓِ ِﻌ ّﻲ ﺑﺎﻟﺮاوي َﻋﻦ ﻣﻦ ذﻛﺮ)‪ ،(2‬اﻧﺘﻬﻰ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َأ ﱠﻧ ُﻪأﺟﺎز ِﰲﻗﺮاءةﻣﻦﻗﺮأﺷﺎذا ‪َ :‬ﻣ ْﻦ َذاا ﱠﻟ ِﺬي ُﻳ ْﻘ ِﺮ ِضا َﷲ َﻗ ْﺮ ًﺿﺎ َﺣ َﺴ ًﻨﺎ َﻓﻴُ َﻀﺎ ِﻋ َﻔ ُﻪ‪) ‬اﻟ َﺒ َﻘـ َﺮة‪،(245 :‬‬ ‫ﺑﻜﴪ اﻟﻀﺎد ِﻣ ْﻦ ‪ُ ‬ﻳ ْﻘ ِﺮ ِض‪ ،‬وإﺳ َﻜﺎ َن اﻟﻔﺎء ﻣﻦ ‪‬ﻓِﻴ َﻀﺎ ِﻋ ْﻔ ُﻪ‪َ ،‬أ ﱠﻧ ُﻪ َﺟ َﺰ َم ﺑﺎ ﱠﻟ ِﺬي ﺗﺸﺒﻴ ًﻬﺎ ﺑﺎﻟ ﱠ ْﴩط‪ ،‬و َﻳ ُﻜﻮ ُن َﻫ َﺬا ِز َﻳـﺎ َدة‬ ‫َﻋ َﲆ اﺑﻦ َﻣﺎﻟﻚ‪ ،‬ﺣﻴﺚ َﻗﺎ َل ‪ :‬وﻗﺪ ﳚﺰم ﻣﺴﺒﺐ َﻋﻦ ﺻﻠﺔ ا ﱠﻟ ِﺬي‪.‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨﻨَﺎ ‪ :‬ﻓﻌﲆ َﻫ َﺬا َﻳ ُﻜﻮ ُن ا ﱠﻟ ِﺬي ﻳﺄﺗﻴﻨﻲ أﺣﺴﻦ إﻟﻴﻪ ﺗﺸﺒﻴ ًﻬﺎ ﻟﻠﺬي ﺑِ َﻤﻦ اﻟ ﱠ ْﴩﻃﻴﺔ‪ ،‬ﻓﺈن ﻗﻴﻞ ﻓﻬـﻼ ﺟﻌﻠـﺖ‬ ‫ﻳﻘﺮض ﳎﺰو ًﻣﺎ ﺑﻤﻦ‪ ،‬وﻛ َﺬﻟِ َﻚ ﻳﻀﺎﻋﻔﻪ؟ ُﻗ ْﻠ ُﺖ ‪ :‬ﻣﻦ اﺳﺘﻔﻬﺎﻣﻴﺔ ﻻ ﴍﻃﻴﺔ‪ ،‬ﻓﺎﻟﻌﻤﻞ ﺣﻴﻨﺌﺬ ﻟﻠـﺬي ﻻ ﳌـﻦ‪ ،‬ﻓـﺈن ﻗﻴـﻞ‬ ‫ﻓﻬﻼ ﺷﺒﻬﺖ ﻣﻦ اﻻﺳﺘﻔﻬﺎﻣﻴﺔ ﺑﻤﻦ اﻟ ﱠ ْﴩﻃﻴﺔ؟ ُﻗ ْﻠ ُﺖ ‪ :‬ﻣ َﻌﻨﺎ َﳘﺎ ﳐﺘﻠﻒ ﺑ ِﺨ َﻼف اﻟﱠ ِﺬي‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ اﻋﱰاﺿﻪ َﻋ َﲆ اﻟ ﱠﺸﻴْﺦ َأ ِﰊ َﺣ ﱠﻴﺎن ﻣﻦ أ ﱠن َﻣﺎ َذ َﻫ َﺐ إﻟﻴﻪ اﺑ ُﻦ َﻣﺎ ِﻟـﻚ ﻣـﻦ َأ ﱠﻧـ ُﻪ ر ﱠﺑـ َﲈ ﻳﺴـﺘﻐﻨﻰ ﺑﺠـﻮاب‬ ‫اﻟ ﱠ ْﴩ ِط َﻋﻦ ﺟﻮاب ﻗﺴﻢ ﺳﺎﺑﻖ)‪ُ ،(3‬ﻫ َﻮ َﻣ ْﺬ َﻫﺐ ﺑﻌﺾ اﻟﻜﻮﻓِﻴﲔ ﻣﻨﻬﻢ اﻟﻔﺮاء‪ ،‬وأ ﱠﻣﺎ اﻟﺒﴫﻳﻮن ﻓﻼ ﳚﻮز َذ ِﻟ َﻚ ِﻋ ْﻨـﺪﻫﻢ‬ ‫ﺑﻞ اﳊﻜﻢ اﻟﺴﺎﺑﻖ‪.‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨ َﻨﺎ اﻟ َﻮا ِﻟﺪ َر ِ َﴈ ا ُﷲ َﻋ ْﻨ ُﻪ ‪ :‬ﻳ َﻘﺎ ُل ﻋﻠﻴﻪ ﻗﺪ أﺟﺎ َز َﻫ َﺬا اﻷَ ْﺧ َﻔ ُﺶ واﻟ ﱠﺰ ﱠﺟﺎ ُج َﻋـ َﲆ َﻣـﺎ َذ َﻛـ َﺮ ُه اﻟ ﱠﺸـﺎ ِر ُح ِﰲ‬ ‫اﻟﺘﱠ ْﻔ ِﺴﲑ‪َ ،‬ﻓ َﻘﺎ َل ِﰲ اﻟﻜﻼ ِم َﻋ َﲆ ﻗﻮﻟِـ ِﻪ َﺗ َﻌـﺎ َﱃ ‪) À¿¾½ ¼»º¹¸¶ :‬اﻟ َﺒ َﻘـ َﺮة ‪:‬‬ ‫‪ ،(145‬ﻓِﻴﻪ َﻗ ْﻮ َﻻن ‪ :‬أﺣﺪ َﳘﺎ ‪َ :‬أ ﱠﻧ ُﻪ ﺟﻮاب ﻗﺴﻢ ﳏﺬوف‪ ،‬و ُﻫ َﻮ ﻗﻮل ﺳﻴﺒﻮﻳﻪ‪ ،‬واﻟﺜﺎﲏ ‪ :‬أن َذ ِﻟـ َﻚ ﺟـﻮاب ‪(4)¶‬؛‬ ‫ﻹﺟﺮاﺋﻬﺎ ﳎﺮى ﻟﻮ‪ ،‬و ُﻫ َﻮ ﻗﻮل اﻷَ ْﺧ َﻔﺶ)‪ (5‬واﻟ َﻔ ﱠﺮا ِِء)‪ (6‬واﻟ ﱠﺰ ﱠﺟﺎ ِج)‪ ،(7‬و َﻣﺎ ﻧﺴﺒﻪ َﺷ ْﻴﺨﻨﺎ ﻟﻠ ﱠﺰ ﱠﺟﺎ ِج ﻣﺘﻌﻘـﺐ‪ ،‬ﻓـﺈن اﻟ ﱠﺰ ﱠﺟـﺎ َج‬ ‫َﺣ َﻜﻰ َذﻟِ َﻚ َﻋﻦ َﻏ ْ ِﲑ ِه‪َ ،‬ﻓ َﻘﺎ َل ِﰲ َﻣ َﻌﺎ ِﲏ اﻟﻘﺮءان ﻟﻪ ِﰲ اﻟﻜﻼم َﻋ َﲆ اﻵﻳﺔ‪ ،‬زﻋﻢ ﺑﻌـﺾ اﻟﻨﺤـﻮﻳﲔ أن ﻗﻮﻟَـ ُﻪ ﻟـﺌﻦ أﺟﻴـﺐ‬ ‫ﺑﺠﻮاب ﻟﻮ؛ ﻷ ﱠن وﻟِﻴﱠﻬﺎ ﻛ َﲈ ﻳﲇ ﻟﻮ ﻓﺄﺟﻴﺐ ﺑﺠﻮاب ﻟﻮ‪ ،‬ودﺧﻠﺖ ﻛﻞ َوا ِﺣﺪ)‪ (8‬ﻣﻨﻬ َﲈ َﻋ َﲆ أﺧﺘﻬﺎ)‪.(9‬‬ ‫)‪ (1‬ﻛﺘﺒﺖ ﻛﻠﻤﺔ \"ﻫﻮ\" َﻋ َﲆ ﻳﻤﲔ اﻟﺼﻔﺤﺔ ِﰲ ا َﳊﺎ ِﺷ َﻴ ِﺔ‪.‬‬ ‫)‪ (2‬اﻷُ ﱡم‪.(429/8) ،‬‬ ‫)‪ (3‬ا ْﻧ ُﻈ ْﺮ ‪ْ َ :‬ﴍ َح اﻟﺘﺴﻬﻴﻞ‪.(216 ،215/3) ،‬‬ ‫)‪ (4‬ﻛﺘﺒﺖ ِﰲ )أ( \"ﻷن\" ﺧﻄﺄ‪.‬‬ ‫)‪ (5‬ا ْﻧ ُﻈ ْﺮ ‪ :‬ﻣﻌﺎﲏ اﻟﻘﺮءان‪) ،‬ص‪.(161‬‬ ‫)‪ (6‬اﳌﺼﺪر اﻟﺴﺎﺑﻖ‪.(84/1) ،‬‬ ‫)‪ (7‬اﻟ َﺒ ْﺤ ُﺮ اﳌﺤﻴﻂ‪.(606/1) ،‬‬ ‫)‪ِ (8‬ﰲ )ب( \" َوا ِﺣﺪة\"‪.‬‬ ‫)‪ (9‬ﻣﻌﺎﲏ اﻟﻘﺮءان وإﻋﺮاﺑﻪ‪.(223/1) ،‬‬ ‫‪227‬‬

‫وﻟ َﺬﻟِ َﻚ َﻗﺎ َل اﻷَ ْﺧ َﻔﺶ َﲠ َﺬا اﻟﻘﻮل‪َ ،‬و َﻗﺎ َل ﺳﻴﺒﻮﻳﻪ وﲨﻴﻊ َأ ْﺻ َﺤﺎﺑﻪ أن ﻣ َﻌﻨﻰ ‪َ ‬ﻟﺌِ ْﻦ‪َ ‬ﻏ ْﲑ ﻣ َﻌﻨﻰ ﻟـﻮ‪ ،‬وﺳـﺎق‬ ‫اﻟﻜﻼم َﻋ َﲆ َذﻟِ َﻚ)‪ ،(1‬واﻟﻈﺎﻫﺮ أن ﻣﺮا َد اﻟ ﱠﺰ ﱠﺟﺎج ﺑِ َﻘ ْﻮﻟِ ِﻪ زﻋﻢ ﺑﻌﺾ ‪/43‬ب اﻟﻨﺤـﻮﻳﲔ اﻟﻔـﺮاء‪ ،‬وﻇﻬـﺮ ﺑـ َﺬﻟِ َﻚ َأ ﱠﻧـ ُﻪ ﻻ‬ ‫ﻳﺼﺢ ﻧﺴﺒﺔ َﻫ َﺬا اﻟﻘﻮل ﻟﻠﺰﺟﺎج‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻛﺘَﺒَ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷﻴَ ِﺔ َ ْﴍ ِح اﻟﺘﱠ ْﺴ ِﻬﻴ ِﻞ ِﰲ َأ ﱠو ِل ﺑﺎ ِب َﻣﺎ ﻣﺜﻠـﻪ اﳉﻤـﻊ ِﻋﻨْـﺪ ِذ ْﻛـ ِﺮ اﻟ ﱠﺸـﻴْ ِﺦ ِﰲ اﻟﴩـح‬ ‫ﻋﺒﺎدﻳﺪ و َﺷ َﲈ ِﻃﻴ ِﻂ)‪ ،(3)(2‬ا ﱠد َﻋﻰ اﻟ ﱠﺰ َ ْﳐ َ ِﴩ ﱡي ِﰲ ﺗﻔﺴ ِﲑ ُﺳﻮ َر ِة اﻟﻘﻴﺎﻣ ِﺔ أ ﱠن ﻣﻌﺎذﻳﺮ وﻣﻨﺎﻛﲑ اﺳ َﲈ ﲨ ٍﻊ ﻻ ﲨﻊ)‪ ،(4‬و ُﻫ َﻮ ِﺧـ َﻼف‬ ‫ِﺧ َﻼف اﳌﻌﺮوف‪ ،‬و ِﺧ َﻼف َﻣﺎ َﺟ َﺰ َم ﺑﻪ اﳌﻔﴪ واﻟﺸﺎرح)‪.(5‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻛ َﺘ َﺒ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ َ ْﴍ ِح اﻟ ﱠﺘﺴﻬﻴ ِﻞ ِﰲ أن ﻧﺤﻮ ﺿﻨﲔ وﻃﻮار ﻣﺜﺎﻻ ﺗﻜﺴ ٍﲑ)‪ (6‬ﻻ اﺳ َﲈ)‪ (7‬ﲨـﻊ‪،‬‬ ‫َﻓ َﻘﺎ َل ‪َ :‬ﻣﺎ َﺻ ﱠﺤ َﺤ ُﻪ اﳌُ َﺼﻨﱢ ُﻒ ﻫﻨﺎ ُﻫ َﻮ اﳊﺎﻣﻞ ﻟﻪ َﻋ َﲆ إ َﳘﺎل َذﻟِ َﻚ ِﰲ ﻓﺼ ِﻞ اﺳ ِﻢ ا َﳉ ْﻤـ ِﻊ‪ ،‬وﻗـﺪ زا َده اﻟ ﱠﺸـﺎ ِر ُح ﻋﻠﻴـﻪ‬ ‫ﻫﻨﺎك‪ ،‬وﱂ ﻳﺴﺘﺤ ْﴬ أ ﱠن ا ُﳌ َﺼ ﱢﻨ َﻒ َﺻ ﱠﺤ َﺢ ﻫﻨﺎ َأ ﱠﻧ ُﻪ ﻣﺜﺎل ﲨﻊ ﻻ اﺳﻢ)‪ ،(8‬و َﻣﺎ َﺻ ﱠﺤ َﺤ ُﻪ اﳌُ َﺼﻨﱢ ُﻒ ُﻫـ َﻮ َﻣـﺎ ﻧـﺺ ﻋﻠﻴـﻪ‬ ‫ﺳﻴﺒﻮﻳﻪ)‪ ،(9‬وﺑﻪ َﺟ َﺰ َم اﻟ ﱢﺴ َﲑا ِ ّﰲ)‪ ،(11)(10‬وﻋﻠﻴﻪ أﺋﻤ ُﺔ اﻟ ﱡﻠ َﻐ ِﺔ‪(12) ،‬أﺑﻮ ُﻋ َﺒ ْﻴ َﺪة)‪ ،(1‬واﺑﻦ اﻟ ﱢﺴ ﱢﻜﻴﺖ)‪ ،(2‬وا َﳉ ْﻮ َﻫ ِﺮ ّي‪ ،‬وﻏﲑﻫﻢ‪.‬‬ ‫وﻏﲑﻫﻢ‪.‬‬ ‫)‪ (1‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟﻜِ َﺘﺎ َب‪.(109 ،108/3) ،‬‬ ‫)‪ (2‬ﲨﻊ ِﺷ ْﻤﻄﺎ ٌط و ُﺷ ْﻤ ُﻄﻮ ٌط و ِﺷ ْﻤﻄﻴ ٌﻂ‪َ ،‬و ِﻫ َﻲ ا َﳋ ْﻴ ُﻞ ا ُﳌ َﺘ َﻔ ﱢﺮ َﻗ ُﺔ‪ ،‬واﻟ ِﻔﺮﻗﺔ ﻣـﻦ اﻟﻨـﺎس‪ ،‬وﻏـﲑﻫﻢ‪ ،‬وﻛـﺬا اﳌﻌﻨـﻰ ﰲ ﻋﺒﺎدﺑﻴـﺪ‪ ،‬وواﺣـﺪﻫﺎ‬ ‫ِﻋ ْﺒ ِﺪﻳﺪ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ْ َ :‬ﲨ َﻬ َﺮ َة اﻟ ﱡﻠ َﻐ ِﺔ‪ ،‬ﻻ ْﺑ ِﻦ ُد َر ْﻳﺪ‪ ،(447/3) ،‬واﳌُ ِﺤﻴ َﻂ ِﰲ اﻟ ﱡﻠ َﻐ ِﺔ‪ ،‬ﻟﻠ ﱠﺼﺎ ِﺣ ِﺐ ا ْﺑ ِﻦ َﻋ ﱠﺒﺎد‪ ،(299/7) ،‬و ِﻟ َﺴﺎ َن اﻟ َﻌـ َﺮ ِب‪ ،‬ﻻ ْﺑـ ِﻦ َﻣﻨْ ُﻈـﻮر‪،‬‬ ‫)‪.(2780 ،2327/4‬‬ ‫)‪ (3‬ﱂ أﻗﻒ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (4‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟ َﻜ ﱠﺸﺎ َف‪.(269/6) ،‬‬ ‫)‪ (5‬اﻟﻌﺒﺎرة \" َو ِﻣ ْﻦ َذ ِﻟ َﻚ َﻣﺎ َﻛ َﺘ َﺒ ُﻪ َﻋ َﲆ َﺣﺎ ِﺷ َﻴ ِﺔ َ ْﴍح اﻟﺘﺴﻬﻴﻞ‪ ...........‬و ِﺧ َﻼف َﻣﺎ َﺟ َﺰ َم ﺑﻪ اﳌﻔﴪ واﻟﺸﺎرح\" ﺳﺎﻗﻄﺔ ﻣﻦ )ب(‪.‬‬ ‫)‪ِ (6‬ﰲ )ب( \"ﺗﻜﺴ ًﲑا\"‪.‬‬ ‫)‪ِ (7‬ﰲ )أ( \"ﻻﺳ َﲈ\" ﺧﻄﺄ‪ ،‬وﻏﲑ ﻣﻮاﻓﻖ َﳌﺎ ﺑﻌﺪه ﻣﻦ اﻟﻜﻼم‪ ،‬وﻗﺪ أﺛﺒﺖ َذ ِﻟ َﻚ ﻣﻦ )ب(‪.‬‬ ‫)‪ (8‬ا ْﻧ ُﻈ ْﺮ ‪ْ َ :‬ﴍ َح اﻟﺘﺴﻬﻴﻞ‪ ،(71/1) ،‬ﻓﺈﻧﻪ ﻗﺎل ‪\" :‬ﺳﻨﲔ وﻧﺤﻮه\"‪.‬‬ ‫)‪ (9‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟ ِﻜ َﺘﺎ َب‪.(401/3) ،‬‬ ‫)‪ُ (10‬ﻫ َﻮ َأ ُﺑﻮ ﺳﻌﻴﺪ‪ ،‬ا َﳊ َﺴﻦ ﺑﻦ َﻋ ْﺒﺪ ا ِﷲ ﺑﻦ ا َﳌ ْﺮ ُزﺑﺎن اﻟﺴﲑا ِﰲ‪ ،‬اﳌﻌﺮوف ﺑﺎﻟ َﻘﺎ ِﴈ‪ُ ،‬ﺗ ُﻮ ﱢ َﰲ َﺳ َﻨﺔ ‪371‬ﻫـ‪ ،‬وﻗﻴﻞ ‪368‬ﻫـ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ِﰲ ‪ :‬اﻟﻜﺎﻣ ِﻞ ِﰲ اﻟ َﺘﺎ ِرﻳﺦ‪ ،‬ﻻ ْﺑ ِﻦ اﻷﺛﲑ‪ ،( 383 /7) ،‬واﳉـﻮاﻫ ِﺮ اﳌﻀـﻴﺔ ِﰲ َﻃ َﺒ َﻘـﺎت اﳊﻨ ِﻔﻴـﺔ‪ ،‬اﻟ ُﻘـ َﺮ ِ ّﳾ‪،(66/2) ،‬‬ ‫واﻟﺒﻠﻐ ِﺔ ِﰲ َﺗ َﺮا ِﺟﻢ َأ ِﺋ ﱠﻤﺔ اﻟ ﱠﻨ ْﺤ ِﻮ واﻟ ﱡﻠ َﻐﺔ‪ ،‬ﻟﻠ ِﻔﲑوزأﺑﺎدي‪) ،‬ص ‪.(16‬‬ ‫)‪ (11‬ﱂ أﻗﻒ ﻋﲆ ﻗﻮﻟﻪ ﰲ َ ْﴍﺣﻪ ﻟﻜﺘﺎب ﺳﻴﺒﻮﻳﻪ‬ ‫)‪ِ (12‬ﰲ )أ( \"أﺑﻮا\" ﺧﻄﺄ‪ ،‬وﻗﺪ أﺛﺒﺘﻬﺎ ﻣﻦ )ب(‪= .‬‬ ‫‪228‬‬

‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ ﺗﻌﻘﺒﻪ َﻋ َﲆ ﺑﻌ ِﺾ اﳌﻐﺎرﺑ ِﺔ ا ﱠﻟ ِﺬﻳﻦ ﻧﻘﻞ َﻋﻨﻬﻢ اﻟ ﱠﺸ ْﻴ ُﺦ َأ ُﺑﻮ َﺣ ﱠﻴﺎن أن ﻓﻌـﻞ وﻓﻌـﺎل ِﰲ وﺻـﻒ‬ ‫ﻓﺎﻋﻞ َﻏ ْﲑ ﻣﻄﺮد‪ ،‬ﻣﺜﻞ ﺻﺎﺋﻢ وﺻﻮام وﺻﻮم‪.‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨ َﻨﺎ ‪َ :‬ﻇﺎ ِﻫ ُﺮ ﻛﻼم ﺳﻴﺒﻮﻳﻪ اﻃﺮاده‪ ،‬ﺧﻼ ًﻓﺎ َﳌﺎ ﻧ َﻘ َﻠ ُﻪ اﻟ ﱠﺸﺎ ِر ُح َﻋﻦ ﺑﻌ ِﺾ اﳌﻐﺎرﺑـﺔ‪ ،‬وأﻃـﺎل اﻟﻜـﻼم‬ ‫َﻋ َﲆ َذﻟِ َﻚ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ ﲤﺜﻴ ُﻠﻪ ﻟﴚء ﱂ ﻳﻤﺜ ْﻞ ﻟﻪ اﻟ ﱠﺸ ْﻴ ُﺦ َأ ُﺑﻮ َﺣ ﱠﻴﺎن ِﰲ َ ْﴍ ِح اﻟ ﱠﺘ ْﺴ ِﻬﻴﻞ‪ ،‬و َذﻟِ َﻚ ﻷَ ﱠﻧﻪ َﻗﺎ َل ِﰲ ﲨـ ِﻊ ﻣﻔﺎﻋـﻞ‬ ‫وﻣﻔﺎﻋﻴﻞ)‪ : (3‬وﻻ ﻳﺴﺘﺒﻘﻰ دون ﺷﺬوذ َﲠ َﺬا اﳉﻤﻊ‪ ،‬ﻓﺈ ﱠن اﻟ ﱠﺸ ْﻴ َﺦ أﺑﺎ َﺣ ﱠﻴﺎن َﻗﺎ َل ‪ :‬واﺣﱰز ﺑﻘﻮﻟﻪ ‪ :‬دون ﺷﺬوذ ﻣـﻦ‪،‬‬ ‫وﱂ ﻳﺬﻛ ْﺮ ﺷﻴ ًﺌﺎ‪.‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨ َﻨﺎ اﻟ َﻮاﻟِﺪ َر ِ َﴈ اﷲُ َﻋ ْﻨ ُﻪ ‪َ :‬ﻫ َﺬا ﻣﻮﺿ ٌﻊ ﱂ ُﻳ َﻤ ﱢﺜ ْﻞ ﻟﻪ اﻟ ﱠﺸ ْﻴﺦ‪ ،‬و َﻛﺄ ﱠن اﻟ ﱠﺸ ْﻴ ُﺦ ﱂ ﻳﻈﻔ ْﺮ ﻟﻪ ﺑﻤﺜﺎل‪ ،‬وﻗـﺪ‬ ‫ﺗﺘﺒﻌ ُﺖ َذﻟِ َﻚ إِ َﱃ أن أﺧﺮﺟ ُﺖ ﻣﺜﺎ ًﻻ‪ ،‬و ُﻫ َﻮ َﻋ َﺸﺎ ِوز َ ْﲨﻊ َﻋ َﺸ ْﻮ َزن)‪َ ،(4‬ﻗﺎ َل اﺑ ُﻦ َو ﱠﻻد)‪ : (5‬زﻋﻢ ﺳﻴﺒﻮﻳﻪ أ ﱠن َﻋ َﺸ ْﻮ َزن ﻣﻦ‬ ‫ﺑﻨﺎ ِت اﻷرﺑﻌﺔ)‪ ،(1‬وأن اﻟﻨﻮ َن )‪(3)(2‬أﺻﻞ ‪َ ،‬و َﻗﺎ َل ﳏﻤ ُﺪ ﺑﻦ ﻳﺰﻳﺪ ﻳ َﻌﻨﻲ اﳌﱪد ‪ :‬اﻟﻨﻮن زاﺋﺪة)‪.(5)(4‬‬ ‫=)‪ُ (1‬ﻫ َﻮ ﻣﻌﻤﺮ ﺑﻦ ا ُﳌ َﺜ ﱠﻨﻰ اﻟ ﱠﺘ ْﻴ ِﻤ ّﻲ اﻟ َﺒ ْ ِﴫ ّي‪َ ،‬و َذ َﻛ َﺮ اﺑ ُﻦ َﺣ َﺠﺮ أن ﻟﻘﺒﻪ ِﺳﻴ ُﺒﺨﺖ‪ ،‬وﻗﻴﻞ ﻟﻪ َذ ِﻟ َﻚ؛ ﻷﻧﻪ َﻛﺎ َن ﻗﻠﻴﻞ اﻟﻨﻈﺎﻓـﺔ‪ ،‬وﺳـﻴﺒﺨﺖ‬ ‫ُﻫ َﻮ وﺳﺦ اﻷﻇﻔﺎر‪.‬‬ ‫وﻗﺎل أﺑﻮ اﻟﻔﺮج ﰲ اﻷﻏﺎﲏ‪:(195/18) ،‬ﻫﻮ اﺳﻢ ﻣﻦ أﺳﲈء اﻟﻴﻬﻮد ﻟﻘﺐ ﺑﻪ ﺗﻌﺮﻳ ًﻀﺎ ﺑﺄن ﺟﺪه ﻛﺎن ﳞﻮد ًﻳﺎ‪ُ .‬ﺗ ُﻮ ﱢ َﰲ َﺳﻨَﺔ ‪208‬ﻫـ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ِﰲ ‪َ :‬ﺗﺎ ِرﻳ ِﺦ َﺑ ْﻐ َﺪاد‪ ،‬ﻟﻠﺨﻄﻴﺐ اﻟ َﺒ ْﻐ َﺪادي‪ ،(252/13) ،‬و ِﺳ َ ِﲑ َأ ْﻋ َﻼ ِم اﻟ ﱡﻨ َﺒ َﻼ ِء‪ ،‬ﻟﻠ ﱠﺬ َﻫﺒِ ّﻲ‪ ،(445/9) ،‬وﻧﺰﻫ ِﺔ اﻷﻟ َﺒﺎب‬ ‫ِﰲ اﻷﻟﻘﺎب‪ ،‬ﻻ ْﺑ ِﻦ َﺣ َﺠﺮ‪.(382/1) ،‬‬ ‫)‪ُ (2‬ﻫ َﻮ َأ ُﺑﻮ ﻳﻮﺳﻒ‪ ،‬ﻳﻌﻘﻮب ﺑﻦ إِ ْﺳ َﺤﺎق ﺑﻦ اﻟ ﱢﺴ ﱢﻜﻴﺖ‪ ،‬اﻟ َﺒ ْﻐ َﺪادي‪ ،‬اﻟﻨﱠ ْﺤ ِﻮي‪ ،‬ا ُﳌ َﺆ ﱢدب‪ ،‬واﻟ ﱢﺴ ﱢﻜﻴﺖ ﻟﻘﺐ أﺑﻴـﻪ إِ ْﺳـ َﺤﺎق‪َ ،‬ﻗـﺎ َل اﺑـ ُﻦ‬ ‫ﺧﻠﻜﺎن ‪ :‬واﻟ ﱢﺴ ﱢﻜﻴﺖ ‪ :‬ﺑﻜﴪ اﻟﺴﲔ اﳌﻬﻤﻠﺔ واﻟﻜﺎف اﳌﺸﺪدة وﺑﻌﺪﻫﺎ ﻳﺎء ﻣﺜﻨﺎة ﻣﻦ ﲢﺘﻬﺎ ُﺛ ﱠﻢ ﺗﺎء ﻣﻦ ﻓﻮﻗﻬﺎ‪ ،‬وﻋﺮف ﺑ َﺬﻟِ َﻚ؛ ﻷﻧـﻪ‬ ‫َﻛﺎ َن َﻛﺜِﲑ اﻟﺴﻜﻮت ﻃﻮﻳﻞ اﻟﺼﻤﺖ‪ُ .‬ﺗ ُﻮ ﱢ َﰲ َﺳﻨَﺔ ‪246‬ﻫـ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ِﰲ ‪َ :‬ﺗﺎ ِرﻳ ِﺦ َﺑ ْﻐ َﺪاد‪ ،‬ﻟﻠﺨﻄﻴﺐ اﻟ َﺒ ْﻐ َﺪادي‪ ،(273/14) ،‬ووﻓِﻴﺎ ِت اﻷﻋﻴﺎن‪ ،‬ﻻ ْﺑ ِﻦ ﺧﻠﻜـﺎن‪ ،(395/6) ،‬واﻟﺒﻠﻐـ ِﺔ ِﰲ‬ ‫َﺗ َﺮا ِﺟﻢ َأ ِﺋ ﱠﻤﺔ اﻟﻨﱠ ْﺤ ِﻮ واﻟ ﱡﻠ َﻐﺔ‪ ،‬ﻟﻠ ِﻔﲑوزأﺑﺎدي‪) ،‬ص ‪.(82‬‬ ‫)‪ (3‬ﻛﺘﺒﺖ ِﰲ )أ( ﻧﺼﻒ ﻛﻠﻤﺔ \"ﻣﻔﺎﻋﻴﻞ\" \"ﻣﻔﺎ\" ِﰲ آﺧﺮ اﻟﺴﻄﺮ‪ ،‬وﺗﻜﻤﻠﺘﻬﺎ \"ﻋﻴﻞ\" َﻋ َﲆ َﻳ َﺴﺎ ِر اﻟ ﱠﺼ ْﻔ َﺤ ِﺔ ِﰲ ا َﳊﺎ ِﺷ َﻴ ِﺔ‪ ،‬و َذ ِﻟ َﻚ ﳏﺎﻓﻈﺔ َﻋـ َﲆ‬ ‫اﻟﺘﻨﺴﻴﻖ‪.‬‬ ‫)‪ُ (4‬ﻫ َﻮ اﻟﺸﺪﻳ ُﺪ اﳋﻠﻖ اﻟﻌﻈﻴﻢ ﻣﻦ اﻟﻨﺎس واﻹﺑﻞ‪ ،‬وا َﳋ ِﺸ ُﻦ ﻣﻦ اﻟ ﱠﻄﺮﻳﻖ واﻷرض‪ ،‬واﻟ َﻜﺜِﲑ ﻣﻦ اﻟ ﱠﻠ ْﺤﻢ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ا ْﻟ َﻌ ْ َﲔ‪ِ ،‬ﻟ ْﻠ َﺨ ِﻠﻴ ِﻞ ْﺑ ِﻦ َأ ْ َﲪﺪ‪ ،(312 /2) ،‬و َ ْﲥ ِﺬﻳ َﺐ اﻟ ﱡﻠ َﻐ ِﺔ‪ ،‬ﻟِ َﻸ ْز َﻫ ِﺮ ّي‪ ،(325 /3) ،‬واﳌُ ِﺤﻴ َﻂ ِﰲ اﻟ ﱡﻠ َﻐ ِﺔ‪ ،‬ﻟﻠ ﱠﺼﺎ ِﺣ ِﺐ ا ْﺑ ِﻦ َﻋ ﱠﺒـﺎد اﺑـﻦ‬ ‫ﻋﺒﺎد‪.(236/2) ،‬‬ ‫)‪ُ (5‬ﻫ َﻮ َأ ُﺑﻮ اﻟ َﻌ ﱠﺒﺎس‪َ ،‬أ ْ َﲪﺪ ﺑﻦ ُ َﳏ ﱠﻤﺪ ﺑﻦ اﻟﻮﻟﻴﺪ‪ ،‬اﻟﺘﻤﻴﻤﻲ‪ ،‬اﳌِ ْ ِﴫ ّي‪َ ،‬و َﻗﺎ َل اﻟﺼﻔﺪي ‪\" :‬ﻳﻌﺮف ﺑﻮﻻﱠد\"‪َ ،‬ﻟﻜِـﻦ اﳌَ ْﺸـ ُﻬﻮر اﺑـﻦ وﻻد‪ُ .‬ﺗـ ُﻮ ﱢ َﰲ‬ ‫َﺳﻨَﺔ ‪332‬ﻫـ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ِﰲ ‪َ :‬ﺗﺎ ِرﻳ ِﺦ ا ِﻹ ْﺳـ َﻼم‪ ،‬ﻟﻠـ ﱠﺬ َﻫﺒِ ّﻲ‪ ،(72 /25) ،‬واﻟـﻮا ِﰲ ﺑِﺎ ْﻟ َﻮﻓﻴـﺎ ِت‪ ،‬ﻟﻠ ﱠﺼـ َﻔ ِﺪ ّي‪ ،(67 /8) ،‬وﺑﻐﻴـ ِﺔ اﻟﻮﻋـﺎة ِﰲ َﻃ َﺒ َﻘـﺎت‬ ‫اﻟﻠﻐﻮﻳﲔ واﻟﻨﱡ َﺤﺎة‪ ،‬ﻟﻠ ّﺴ ُﻴﻮﻃِ ّﻲ‪=.(386 /1) ،‬‬ ‫‪229‬‬

‫َﻗﺎ َل َﺷ ْﻴ ُﺨ َﻨﺎ ‪ :‬وﻋﲆ ﻃﺮﻳ ِﻖ ﺳﻴﺒﻮﻳﻪ ﳜﺮ ُج اﳌﺜﺎل‪ ،‬ﻓﺈن ُﻗ ْﻠ ُﺖ ‪ :‬ﻓﻬﻬﻨﺎ)‪ (6‬ﱂ ﻳﺒ ِﻖ اﻷُ ُﺻﻮ َل اﻷرﺑﻌ َﺔ ﺑـﻞ ُﺣـ ِﺬ َف‬ ‫َوا ِﺣ ٌﺪ ِﻣ ْﻨ َﻬﺎ وﺑﻘﻲ اﻟﺰاﺋﺪ‪ُ ،‬ﻗ ْﻠ ُﺖ ‪ :‬ﻗﻮل اﳌُ َﺼ ﱢﻨ ِﻒ ‪ :‬وﻻ ﻳﺴﺘﺒﻘﻰ دون ﺷﺬوذ ِﰲ َﻫ َﺬا اﳉﻤﻊ ﻣﻊ أرﺑﻌﺔ ُأ ُﺻﻮل زاﺋـﺪ‪،‬‬ ‫ﻻ ﻳﻘﺘﴤ)‪ (7‬ﺑﻘﺎء اﻷرﺑﻌﺔ ﻣﻊ اﻟﺰاﺋﺪ ِﻋﻨْﺪ اﳉﻤﻊ)‪ ،(8‬ﺑﻞ اﳌﻘﺼﻮد )‪(9‬اﻟﺸﺬوذ ِﰲ ﺑﻘﺎء اﻟﺰاﺋﺪ ﻣـﻊ ﻛﻮﻧـﻪ ِﰲ ﻛﻠﻤـﺔ ﻣـﻦ‬ ‫ﺑﻨﺎت اﻷرﺑﻌﺔ‪ ،‬و َذﻟِ َﻚ ﻣﻮﺟﻮد‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ أﻧﻪ َﻗﺎ َل ‪ :‬ا ﱠﻟ ِﺬي ﻇﻬ َﺮ ﱄ ﻣﻦ ﻛﻼ ِم ﺳﻴﺒﻮﻳﻪ ﳌَﺎ ﻛﺘﺒﺖ اﻟﻜﺮاﺳﺔ اﻟﺘﻲ ﺳﻤﻴﺘﻬﺎ ِذ ْﻛـﺮ اﻷﺳـﺎﻧﻴﺪ ِﰲ‬ ‫ﻟﻔﻆ)‪ (10‬اﳌﺴﺎﻧﻴﺪ)‪ (11‬أن ﺑﺎب ﻣﻔﻌﻞ ِﰲ اﻟﺼﻔﺎت ﺗﺜﺒﺖ ﻓِﻴﻪ اﻟﻴﺎ ُء ِﻗ َﻴﺎ ًﺳـﺎ ﻧﺤـﻮ)‪ (12‬ﻣﻨﻜـﺮ)‪(13‬وﻣﻨـﺎﻛﲑ‪ ،‬وﻛـ َﺬﻟِ َﻚ ﺑـﺎب‬ ‫ﻣﻔﻌﻞ ِﰲ اﻟﺼﻔﺎت ﻧﺤﻮ ﻣﻔﻄﺮ وﻣﻔﺎﻃﲑ‪ ،‬وﻣﻮﴎ وﻣﻴﺎﺳﲑ‪ ،‬و َﻫ َﺬا ‪/44‬أ َﻣـﺎ ﱂ ﳜـﺘﺺ ﺑﺎﻹﻧـﺎث‪ ،‬ﻓـﺈن اﺧـﺘﺺ‬ ‫ﻛﻤﻄﻔﻞ ﻓﺈﻧﻚ إذا ُﻗ ْﻠ ُﺖ ﻣﻄﺎﻓِﻴﻞ َﻛﺎ َن َﻋ َﲆ َﻏ ْﲑ اﻟ ِﻘ َﻴـﺎس‪ ،‬ﻛـ َﲈ َ ﱠﴏ َح ﺑـﻪ ﺳـﻴﺒﻮﻳﻪ‪ ،‬وﻟﻜـﻦ ﱂ ُﻳﴫـ ْح ﺑﺘﺨﺼﻴﺼـﻪ‬ ‫ﺑﺎﻟﴬورة‪.‬‬ ‫َﻗﺎ َل اﳋﻔﺎ ُف ِﰲ َ ْﴍ ِح اﻟﺘﻜﻤﻠﺔ ‪ :‬ﺗﺜﺒ ُﺖ اﻟﻴﺎ ُء ِﰲ ﻣﻨﺎﻛﲑ وﻣﻔﺎﻃﲑ؛ ﻷَ ﱠﳖ َﲈ ِﰲ اﻷﺻﻞ َﻣـﺎ َﻧ َﻜـ َﺮ و َﻣـﺎ َﻓ َﻄـ َﺮ‪،‬‬ ‫ﻓﻌﻮض َﻋﻦ اﳌﺤﺬوف ﺣﺮف اﻟﻴﺎء‪ ،‬وأﻃﺎ َل اﻟﻜﻼ ُم َﻋ َﲆ َذﻟِ َﻚ‪ ،‬واﻟﺴﺒ ُﺐ ِﰲ إﻧﺸﺎ ِء ﻫﺬه اﻟﻜﺮاﺳﺔ ﻣﺒﺎﺣﺜـ ٌﺔ وﻗﻌـﺖ‬ ‫ﺑﲔ ﺑﻴﻨﻪ وﺑﲔ اﻟ ﱠﺸ ْﻴ ِﺦ َﲨﺎل اﻟ ﱢﺪﻳﻦ ﺑﻦ ﻫﺸﺎم َر ِ َﲪ ُﻪ اﷲُِ َﺗ َﻌﺎ َﱃ)‪ِ ،(14‬ﻋﻨْﺪ ﺻﻬﺮ َﺷ ْﻴﺨﻨﺎ اﻟ َﻮاﻟِﺪ َر ِ َﴈ ا ُﷲ َﻋ ْﻨ ُﻪ)‪ ،(1‬اﻟ َﻘـﺎ ِﴈ‬ ‫=)‪ُ (1‬ﻫ َﻮ َﻣﺎ َﻛﺎ َن ﻣﻦ ا َﻷﺳ َﲈء َﻋ َﲆ أرﺑﻌﺔ أﺣﺮف ﻣﻦ َﻏ ْﲑ زﻳﺎدة‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻷُ ُﺻﻮ َل ِﰲ اﻟ ﱠﻨ ْﺤ ِﻮ‪ ،‬ﻻ ْﺑ ِﻦ اﻟﴪاج‪.(11/3) ،‬‬ ‫)‪ (2‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟﻜِ َﺘﺎ َب‪ ،‬ﻟﺴﻴﺒﻮﻳﻪ‪.(291/4) ،‬‬ ‫)‪ (3‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻻﻧﺘﺼﺎ َر ﻟﺴﻴﺒﻮﻳﻪ َﻋ َﲆ اﳌﱪد‪ ،‬ﻻ ْﺑ ِﻦ وﻻد‪) ،‬ص‪.(259‬‬ ‫)‪ (4‬ا ْﻧ ُﻈ ْﺮ ‪ :‬اﳌﻘﺘﻀ َﺐ‪ ،‬ﻟﻠﻤﱪد‪.(264/2) ،‬‬ ‫)‪ (5‬ا ْﻧ ُﻈ ْﺮ ﻛﻼم اﺑﻦ وﻻد ِﰲ ِﻛ َﺘﺎﺑﻪ اﻻﻧﺘﺼﺎر ﻟﺴﻴﺒﻮﻳﻪ َﻋ َﲆ اﳌﱪد‪) ،‬ص‪.(259‬‬ ‫)‪ِ (6‬ﰲ )ب( \"ﻓﻬﺎ ﻫﻨﺎ\"‪.‬‬ ‫)‪ِ (7‬ﰲ )ب( \"ﻳﻘﺘﺾ\"‪.‬‬ ‫)‪ِ (8‬ﰲ )ب( \"اﳉﻤﻴﻊ\" ﺧﻄﺄ‪.‬‬ ‫)‪ (9‬ﻗﺒﻠﻬﺎ واو زاﺋﺪة ِﰲ )ب(‪.‬‬ ‫)‪ِ (10‬ﰲ )ب( \"ﻟﻔﻈﺔ\"‪.‬‬ ‫)‪ (11‬ذﻛﺮه اﻟ ُﺒ ْﻠ ِﻘﻴﻨِ ّﻲ ﻣﺮﺗﲔ ِﰲ اﻟﻨﻮع اﻟﺜﺎﲏ ‪ :‬ا َْﳊ ِﺪﻳﺚ ا َﳊ َﺴﻦ‪َ ،‬ﻗﺎ َل ِﰲ )ص ‪ (112‬ﻣﻦ ﳏﺎﺳﻦ اﻻﺻﻄﻼح ‪\" :‬ﻓﻠﻴﻨﻈﺮ َﻣـﺎ ﻓﻴـﻪ ﻓﺈﻧـﻪ ﻣـﻦ‬ ‫ا ُﳌ ِﻬ ﱠﲈت \"‪ُ ،‬ﺛ ﱠﻢ ِﰲ اﻟﻨﻮع اﻟﺜﺎﻣﻦ ‪ :‬اﳌﻘﻄﻮع‪َ ،‬ﻗﺎ َل ِﰲ ص )‪\" : (125‬وﻗﺪ ﺑﺴﻄﻨﺎه ِﰲ ِذ ْﻛ ِﺮ اﻷﺳﺎﻧﻴﺪ ِﰲ ﻟﻔﻆ اﳌﺴﺎﻧﻴﺪ\"‪.‬‬ ‫)‪ِ (12‬ﰲ )ب( \"ﻏﲑ\"‪.‬‬ ‫)‪ِ (13‬ﰲ )ب( \"ﻣﻨﻜﴪ\"‪.‬‬ ‫)‪ُ (14‬ﻫ َﻮ ﲨﺎل اﻟ ﱢﺪﻳ ِﻦ‪َ ،‬أ ُﺑﻮ ُ َﳏ ﱠﻤﺪ‪َ ،‬ﻋ ْﺒﺪ ا ِﷲ ﺑﻦ ﻳﻮﺳﻒ ﺑﻦ َأ ْ َﲪﺪ ﺑﻦ ﻫﺸـﺎم‪ ،‬اﻷﻧﺼـﺎري‪ ،‬اﻟ ﱠﻨ ْﺤـ ِﻮي‪ ،‬اﻟ ﱠﺸـﺎﻓِ ِﻌ ّﻲ‪ُ ،‬ﺛـ ﱠﻢ ا َﳊﻨْـ َﺒﲇ‪ُ ،‬ﺗـ ُﻮ ﱢ َﰲ َﺳـ َﻨﺔ‬ ‫‪761‬ﻫـ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ِﰲ ‪ :‬اﻟﻮﻓِﻴﺎ ِت‪ ،‬ﻻ ْﺑ ِﻦ راﻓﻊ‪ ،(234/2) ،‬واﳌَﻨْ َﻬ ِﻞ اﻟ ﱠﺼﺎ ِﰲ‪ ،‬ﻻﺑـﻦ ﺗﻐـﺮي ﺑـﺮدي‪ ،(130/7) ،‬وﺑﻐﻴـ ِﺔ اﻟﻮﻋـﺎة ِﰲ َﻃ َﺒ َﻘـﺎت‬ ‫اﻟﻠﻐﻮﻳﲔ واﻟﻨﱡ َﺤﺎة‪ ،‬ﻟﻠ ّﺴ ُﻴﻮﻃِ ّﻲ‪= .(68 /2) ،‬‬ ‫‪230‬‬

‫ﳏﺐ اﻟ ﱢﺪﻳﻦ ﻧﺎﻇﺮ اﳉﻴﺶ)‪َ ،(2‬ﻗ ِﺮﻳﺐ ﺟﺪي اﻟ ﱠﺸ ْﻴﺦ ﲠﺎء اﻟ ﱢﺪﻳﻦ ﺑﻦ َﻋ ِﻘﻴﻞ‪َ ،‬ﻓ َﻘﺎ َل اﻟﻮاﻟ ُﺪ ‪ :‬اﳌﺴﺎﻧﻴﺪ‪َ ،‬ﻓ َﻘﺎ َل اﺑـﻦ ﻫﺸـﺎم‬ ‫ﺑﺼﻮ ٍت ﺧ ِﻔ ﱟﻲ ‪ :‬اﳌﺴﺎﻧﺪ ﺑﺤﺬف اﻟﻴﺎء‪ ،‬ﻓﺴﻤﻌﻬﺎ اﻟ َﻮاﻟِ ُﺪ ﻓﻨﺎ َز َﻋ ُﻪ ِﰲ َذﻟِ َﻚ‪ ،‬ورد ﻋﻠﻴﻪ وﺻﻨﻒ ﻫﺬه اﻟﻜﺮاﺳﺔ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ َأ ﱠﻧ ُﻪ َﻗﺎ َل َﻋ َﲆ ﻗﻮ ِل اﺑﻦ َﻣﺎﻟﻚ ‪ :‬إ ﱠﻧ ُﻪ ﻳﻜﴪ َﻣﺎ وﱄ ﺑﺎﻟﺘﺼﻐﲑ َﻏ ْﲑ أﺷﻴﺎء ﻣﻨﻬﺎ‪ ،‬اﳌﺘﺼﻞ ﺑﺄﻟﻒ)‪ (3‬وﻧـﻮن‬ ‫ﻣﺰﻳﺪ ﺑﲔ ﱂ ﻳﻌﻠﻢ ﲨﻊ َﻣﺎ َﳘﺎ ﻓِﻴﻪ َﻋ َﲆ ﻓﻌﺎﻟﲔ دون ﺷﺬوذ‪ ،‬وﻣﺜﻠﻪ اﻟ ﱠﺸـﻴْﺦ َأ ُﺑـﻮ َﺣ ﱠﻴـﺎن ِﰲ اﻟﴩـح ﻳﺴـﻜﺮان‪َ ،‬ﻓﻴﻘـﻮل ِﰲ‬ ‫ﺗﺼﻐﲑه ﺳﻜﲑان‪ ،‬واﺣﱰز ﺑﻘﻮﻟﻪ ‪ :‬ﱂ ﻳﻌﻠ ْﻢ ﲨﻊ َﻣﺎ َﳘﺎ ﻓِﻴﻪ َﻋ َﲆ ﻓﻌﺎﻟﲔ َﻋﻦ ﻧﺤﻮ ﴎﺣﺎن ﻓﺈ ﱠﻧﻪ َ ْﲨ ٌﻊ َﻋ َﲆ ﻓﻌـﺎﻟﲔ‪َ ،‬ﻗـﺎﻟُﻮا‬ ‫ﴎاﺣﲔ ﻓﻴﻘﻮل ﺗﺼﻐﲑه ُ َﴎﳛﲔ‪ ،‬وﻗﻮﻟﻪ دون ﺷﺬوذ ﻣﺜﻠﻪ اﻟ ﱠﺸﻴْﺦ ﺑﻐﺮﺛﺎن وإﻧﺴـﺎن‪َ ،‬ﻗـﺎﻟُﻮا ِﰲ َﻏ ْﺮﺛـﺎ ُن)‪ (4‬ﻏـﺮاﺛﲔ‪ ،‬و ِﰲ‬ ‫إﻧﺴﺎن أﻧﺎﺳﲔ َﻋ َﲆ ﺟﻬﺔ اﻟﺸﺬوذ‪ ،‬ﻓﻼ ﻳ َﻘﺎل ِﰲ ﺗﺼﻐﲑه ﻏﺮﺛﺘﲔ وﻻ أﻧﻴﺴـﲔ‪َ ،‬ﻗـﺎ َل َﺷـﻴْ ُﺨ َﻨﺎ ﻳﻨﺒﻐـﻲ أن ﳚـﻲء ِﰲ َذﻟِـ َﻚ‬ ‫ِﺧ َﻼف ﻛ َﲈ اﺧﺘﻠﻒ ِﰲ ﺗﺼﻐﲑ ﻛﺮوان)‪ ،(5‬وﻣﺪرك ا ِﳋ َﻼف ﻫﻞ ﻳﻠﺘﻔﺖ إِ َﱃ ﻗﻮﳍﻢ ﻛﺮاوﻳﻦ‪ ،‬أم ﻻ ﻳﻠﺘﻔﺖ إﻟﻴﻪ ﻟﺸـﺬوذه؟‬ ‫ﻓﻌﲆ اﻟﻨﻈﺮ إِ َﱃ اﻟﺸﺎذ ﻳﻘﻮل ‪ :‬أﻧﻴﺴﲔ‪ ،‬وﱂ أر ﻣﻦ ذﻛﺮه ﻫﻨﺎ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ اﻋﱰا ُﺿﻪ َﻋ َﲆ اﻟ ﱠﺸ ْﻴ ِﺦ َأ ِﰊ َﺣ ﱠﻴﺎن ِﰲ ﲤﺜﻴﻠﻪ َﻣﺎ ﺗﻘﺪﻣﺖ ﻓِﻴﻪ اﻟﻮاو َﻋ َﲆ أرﺑﻌ ِﺔ ُأ ُﺻﻮ ٍل ﺑِ َﻮ ْز َﻧﺘﻚ)‪.(6‬‬ ‫َﻓ َﻘﺎ َل َﺷ ْﻴ ُﺨﻨَﺎ اﻟ َﻮاﻟِﺪ َر ِ َﴈ ا ُﷲ َﻋﻨْ ُﻪ ‪َ :‬ﻫ َﺬا َﻟ ْﻴ َﺲ ﺑ َﺼ ِﺤﻴ ٍﺢ ﻣﻦ وﺟﻬﲔ ‪:‬‬ ‫أﺣﺪ َﳘﺎ ‪ :‬أﳖﺎ ﺗﻘﺪﻣﺖ َﻋ َﲆ ﺛﻼﺛﺔ ُأ ُﺻﻮل‪ ،‬ﻓﺈ ﱠن اﻟﻨﻮ َن ﻓِﻴـﻪ زاﺋـﺪ ٌة‪ ،‬وﻗـﺪ َ ﱠﴏ َح اﻟ ﱠﺸـ ْﻴ ُﺦ ﺑﺰﻳﺎدﲥـﺎ‪ِ ،‬ﻋﻨْـﺪ ﻗﻮﻟِـ ِﻪ واو‬ ‫وزﻧﺘﻚ أﺻﻞ‪ ،‬ووزﻧﻪ ﻓﻌﺘﻠﻚ‪.‬‬ ‫اﻟﺜﺎﲏ ‪َ :‬أ ﱠﻧ ُﻪ ﻳﻔﻬﻢ أن اﻟﻮاو إذا ﺗﻘﺪﻣﺖ َﻋ َﲆ ﺛﻼﺛﺔ ُأ ُﺻﻮل َﻓﺈِ ﱠﳖَﺎ ﺗﻜﻮن زاﺋﺪة‪ ،‬و َﻫ َﺬا َﻟ ْﻴ َﺲ ﺑ َﺼ ِﺤﻴ ٍﺢ‪ ،‬ﻓﺈن اﻟـﻮاو)‪ (7‬إذا‬ ‫ﺻﺪرت ﺗﻜﻮ ُن أﺻﻠﻴ ًﺔ أﺑ ًﺪا ﺳﻮاء ﺗﻘﺪﻣﺖ َﻋ َﲆ ﺣﺮﻓِﲔ ﻛﻮرع ووزع‪َ ،‬أ ْو ﺛﻼﺛـﺔ ﻛﻮزﻧﺘـﻚ‪ ،‬وأ ﱠﻣـﺎ َﻋـ َﲆ‬ ‫أرﺑﻌﺔ ﻓﻐﲑ ﻣﻮﺟﻮد؛ ﻷ ﱠن اﻟﻮاو ﻻ ﺗﻜﻮن أﺻ ًﻼ ِﰲ ﺑﻨﺎت اﳋﻤﺴﺔ‪ ،‬و َﻫ َﺬا اﻋﱰا ٌض ﺛﺎﻟ ٌﺚ َﻋ َﲆ اﻟ ﱠﺸـ ْﻴ ِﺦ إذ‬ ‫ﻳﻠﺰم َﻋ َﲆ ﻛﻼﻣﻪ أن ﺗﻜﻮن اﻟﻮاو أﺻ ًﻼ ِﰲ ﺑﻨﺎت اﳋﻤﺴﺔ‪.‬‬ ‫=)‪ (1‬ﺑﻌﺪﻫﺎ ِﰲ )ب( ِز َﻳﺎ َدة \"و ِﻋ ْﻨﺪ\" ﺧﻄﺄ‪.‬‬ ‫)‪ُ (2‬ﻫ َﻮ ُ َﳏ ﱠﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺑﻦ َأ ْ َﲪﺪ ﺑﻦ َﻋ ْﺒﺪ اﻟﺪاﺋﻢ‪ ،‬ا َﳊ َﻠﺒِ ّﻲ‪ُ ،‬ﺗ ُﻮ ﱢ َﰲ َﺳﻨَﺔ ‪778‬ﻫـ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ َﺗ ْﺮ َ َﲨﺘﻪ ِﰲ ‪ :‬إِ ْﻧ َﺒﺎ ِء اﻟ ُﻐﻤﺮ‪ ،‬ﻻ ْﺑ ِﻦ َﺣ َﺠﺮ‪ ،(225/1) ،‬وذﻳ ِﻞ اﻟ ﱠﺘ ْﻘﻴِﻴﺪ‪ ،‬ﻟﻠ ﱠﺘ ِﻘ ّﻲ اﻟ َﻔـﺎ ِ ّﳼ‪ ،(279/1) ،‬وﺑﻐﻴـ ِﺔ اﻟﻮﻋـﺎة ِﰲ َﻃ َﺒ َﻘـﺎت‬ ‫اﻟﻠﻐﻮﻳﲔ واﻟﻨﱡ َﺤﺎة‪ ،‬ﻟﻠ ّﺴ ُﻴﻮﻃِ ّﻲ‪،(275/1) ،‬‬ ‫)‪ِ (3‬ﰲ )ب( \"ﺑﺎﻷﻟﻒ\"‪.‬‬ ‫)‪ (4‬أي َﺟﺎ ِﺋﻊ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬ا ْﻟ َﻌ ْ َﲔ‪ِ ،‬ﻟ ْﻠ َﺨﻠِﻴ ِﻞ ْﺑـ ِﻦ َأ ْ َﲪـﺪ‪ ،(400/4) ،‬و َ ْﲥـ ِﺬﻳ ِﺐ اﻟ ﱡﻠ َﻐـ ِﺔ‪ِ ،‬ﻟ َﻸ ْز َﻫـ ِﺮ ّي‪ ،(88/8) ،‬و ُﻣ ْﻌ َﺠـ ِﻢ َﻣ َﻘـﺎﻳِﻴ ِﺲ اﻟ ﱡﻠ َﻐـ ِﺔ‪ ،‬ﻻ ْﺑـ ِﻦ َﻓـﺎ ِرس‪،‬‬ ‫)‪.(422/4‬‬ ‫)‪ِ (5‬ﰲ )ب( \"ﻛﺪوان\" ﺧﻄﺄ‪.‬‬ ‫)‪ (6‬ﻫﻜﺬا ﺿﺒﻄﺖ ِﰲ )ب(‪.‬‬ ‫)‪ِ (7‬ﰲ )أ( \"اﻟﻮﻟﻮ\" ﺧﻄﺄ‪.‬‬ ‫‪231‬‬

‫َو ِﻣ ْﻦ َذﻟِ َﻚ َﻣﺎ َﻗﺎ َﻟﻪ َﻋ َﲆ ﲤﺜﻴ ِﻞ اﻟ ﱠﺸ ْﻴ ِﺦ َأ ِﰊ َﺣ ﱠﻴﺎن ‪ :‬ﻗﻮل َﺻﺎ ِﺣ ِﺐ اﻟ ﱠﺘ ْﺴ ِﻬﻴ ِﻞ ِﰲ إﺑﺪا ِل اﳍﻤﺰة ‪/44‬ب ورﺑ َﲈ‬ ‫ﺻﺤﺢ ﻣﻊ اﳌﻌﺎرﺿﺔ ﺑﺸﻘﺎوة‪.‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨ َﻨﺎ اﻟ َﻮاﻟِﺪ َر ِ َﲪ ُﻪ اﷲُ ‪ :‬ﲤﺜﻴﻞ اﻟ ﱠﺸﺎ ِرح ﻓِﻴﻪ ﻧﻈﺮ‪ ،‬وﻗﺪ َﻗﺎ َل اﳌُ َﺼﻨﱢ ُﻒ ِﰲ أو ِل ﻛِ َﺘﺎﺑﻪ ‪ :‬أﳖـﻢ ﺻـﺤﺤﻮا‬ ‫ِﻣﺬروﻳﻦ وﺛﻨﺎﻳﲔ ﻳﺼﺤﺢ ﺷﻘﺎوة وﺳﻘﺎﻳﺔ)‪ ،(1‬ﻟﻠﺰوم )‪(2‬ﻋﲆ اﻟﺘﺜﻨﻴﺔ واﻟﺘﺄﻧﻴﺚ ﻓﴫـح اﳌﺼـﻨﻒ ﻫﻨـﺎك ﺑـﺄن ﺷـﻘﺎوة‬ ‫ﻣﻼزﻣﺔ اﻟﺘﺄﻧﻴﺚ ﻓﻜﻴﻒ ﻳﺼﺢ اﻟﺘﻤﺜﻴﻞ ﲠﺎ ﻟﻠﻤﻌﺎرﺿﺔ)‪.(3‬‬ ‫)‪ِ (1‬ﰲ )ب( ﺳﻘﺎﻳﺔ \"ﺧﻄﺄ\"‪.‬‬ ‫)‪ِ (2‬ﰲ )ب( \"ﻋﻠﻤﻲ\" ﺧﻄﺄ‪.‬‬ ‫)‪ِ (3‬ﰲ )أ( \"ﻟﻠﻌﺎرﺿﺔ\" ﺧﻄﺄ‪.‬‬ ‫‪232‬‬

‫َﻓ ْﺼ ٌﻞ ِﰲ َﺗ َﻌ ﱡﻘ ُﺒﺎ ٍت َﻟ ُﻪ َﻋ َﲆ َﺻﺎ ِﺣﺐ اﻟ ُﻌ ْﻤ َﺪة َو َﺷﺎ ِر ِﺣ َﻬﺎ اﻟ ﱠﺸ ْﻴﺦ َﺗ ِﻘ ﱢﻲ اﻟ ﱢﺪﻳ ِﻦ اﻟ ُﻘ َﺸ ْ ِﲑ ّي‪،‬‬ ‫اﳌَ ْﻌ ُﺮوف ﺑِﺎﺑِ ِﻦ َد ِﻗﻴ ِﻖ اﻟ ِﻌﻴ ِﺪ‬ ‫ﻣﻦ َذﻟِ َﻚ اﻋﱰا ُﺿﻪ َﻋ َﲆ اﻟ ﱠﺸ ْﻴ ِﺦ َﺗ ِﻘ ﱢﻲ اﻟ ﱢﺪﻳﻦ ِﰲ َﻗ ْﻮﻟِ ِﻪ ‪ :‬إِ ﱠن َﻛﺜِـ ًﲑا ﻣـﻦ ا ْﻟ ُﻔ َﻘ َﻬـﺎء أﺛﺒﺘـﻮا ﻟﻠ َﺤـﺪث)‪ (1‬ﻣ َﻌﻨـ ًﻰ‬ ‫راﺑ ًﻌﺎ)‪ (2‬وﺟﻌﻠﻮه ﻣﻘﺪ ًرا ﻗﺎﺋ ًﲈ ﺑﺎﻷﻋﻀﺎ ِء ﺣﻜ ًﲈ ﻛﺎﻷوﺻﺎ ِف ا ِﳊ ﱢﺴ ﱠﻴ ِﺔ‪ ،‬وﻫﻢ ﻣﻄـﺎﻟﺒﻮن)‪ (3‬ﺑِـ َﺪﻟِﻴ ٍﻞ َ ْﴍ ِﻋـ ﱟﻲ ﻳـﺪ ﱡل َﻋـ َﲆ‬ ‫إﺛﺒﺎ ِت َﻫ َﺬا اﳌﻌﻨﻰ وﻳﺒﻌﺪ أن ﻳﺄﺗﻮا ﺑِ َﺪﻟِﻴ ِﻞ َﻋ َﲆ َذﻟِ َﻚ)‪.(4‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨﻨَﺎ َر ِ َﴈ ا ُﷲ َﻋﻨْ ُﻪ ‪ :‬ﻻ ﻳﺒﻌﺪ َذﻟِ َﻚ‪ ،‬واﻟ ﱠﺪﻟِﻴﻞ َﻋ َﲆ ﻣﺪﻋﺎﻫﻢ)‪ (5‬ﻗﻮل اﻟﻨﱠﺒِـ ّﻲ َﺻـ ﱠﲆ اﷲُ َﻋ َﻠ ْﻴـ ِﻪ َو َﺳـ ﱠﻠ َﻢ‬ ‫ﻟﻌﻤﺮو ﺑﻦ اﻟﻌﺎص َر ِ َﴈ اﷲُ َﻋ ْﻨ ُﻪ)‪ (6‬ﻣﻊ وﺟﻮدِ اﻟﺘﻴﻤ ِﻢ ِﰲ رواﻳ ٍﺔ َﺻـ ِﺤﻴﺤ ٍﺔ)‪َ \" : (7‬أ َﺻـ ﱠﻠ ْﻴ َﺖ ِﲠِـ ْﻢ َو َأ ْﻧـ َﺖ ُﺟﻨُـ ٌﺐ‪\"...‬‬ ‫ا َْﳊ ِﺪﻳﺚ)‪ ،(8‬ﻓﺄﻃﻠﻖ ﻋﻠﻴﻪ ﺟﻨ ًﺒﺎ ﻣﻊ وﺟﻮدِ اﻟﺘﻴﻤ ِﻢ و ُﻫ َﻮ )‪(1‬ﻋﲔ َﻣﺎ ﻳﻘﻮ ُﻟ ُﻪ ا ْﻟ ُﻔ َﻘ َﻬﺎ ُء ِﰲ أ ﱠن اﻟﺘﻴﻤ َﻢ ﻻ ﻳﺮﻓ ُﻊ ا َﳊ َﺪ َث‪ ،‬وإﻧ َﲈ‬ ‫)‪ (1‬وا َْﳊ ِﺪﻳﺚ اﻟﺬي اﺳﺘﺸﻬﺪ ﺑﻪ ﻫﻮ ‪َ \" :‬ﻻ َﻳ ْﻘ َﺒ ُﻞ ا ُﷲ َﺻ َﻼة َأ َﺣ ِﺪ ُﻛ ْﻢ إِ َذا َأ ْﺣ َﺪ َث َﺣ ﱠﺘﻰ َﻳ َﺘ َﻮ ﱠﺿ َﺄ\"‪.‬‬ ‫َﺻ ِﺤﻴ ُﺢ اﻟ ُﺒ َﺨﺎ ِر ّي ‪ِ (90) ،(1414/3) :‬ﻛ َﺘﺎب ا ِْﳊ َﻴ ِﻞ‪َ (2) ،‬ﺑﺎ ٌب ِﰲ اﻟ ﱠﺼ َﻼة‪ ،(6945) ،‬وا ْﻧ ُﻈ ْﺮ رﻗـﻢ ‪َ ،(135) :‬ﺻـ ِﺤﻴ ُﺢ ُﻣ ْﺴـﻠِﻢ ‪:‬‬ ‫)ص‪ (2) ،(119‬ﻛِ َﺘﺎب اﻟ ﱠﻄ َﻬﺎ َر ِة‪َ (2) ،‬ﺑﺎ ُب ُو ُﺟﻮ ِب اﻟ ﱠﻄ َﻬﺎ َر ِة ِﻟﻠ ﱠﺼ َﻼ ِة‪ ،(225/2) ،‬ﻛﻼﳘﺎ ِﻣ ْﻦ َﻃ ِﺮﻳ ِﻖ َﻣ ْﻌ َﻤﺮ ْﺑ ِﻦ َرا ِﺷ ٍﺪ‪َ ،‬ﻋ ْﻦ َ َﳘﺎ ِم ْﺑ ِﻦ‬ ‫ُﻣﻨَ ﱢﺒ ٍﻪ‪َ ،‬ﻋ ْﻦ َأ ِﰊ ُﻫ َﺮ ْﻳ َﺮ َة َر ِ َﴈ اﷲُ َﻋ ْﻨ ُﻪ‪ ،‬ﺑﻪ‪ ،‬واﻟ ﱠﻠ ْﻔﻆ ﻟﻠﺒﺨﺎري‪.‬‬ ‫)‪ِ (2‬ﰲ )ب( \"راﺟ ًﻌﺎ\" ﺧﻄﺄ‪.‬‬ ‫)‪ (3‬ﻛﺘﺒﺖ ِﰲ )أ( ﻧﺼﻒ ﻛﻠﻤﺔ \"ﻣﻄﺎﻟﺒﻮن\" \"ﻣﻄﺎ\" ِﰲ آﺧﺮ اﻟﺴﻄﺮ‪ ،‬وﺗﻜﻤﻠﺘﻬﺎ \"ﻟﺒﻮن\" ِﰲ أول اﻟﺴﻄﺮ اﻟـﺬي ﻳﻠﻴـﻪ‪ ،‬و َذ ِﻟـ َﻚ ﺣﻔﺎ ًﻇـﺎ َﻋـ َﲆ‬ ‫اﻟﺘﻨﺴﻴﻖ‪.‬‬ ‫)‪ (4‬ا ْﻧ ُﻈ ْﺮ ‪ :‬إِ ْﺣ َﻜﺎ َم ا ْﻷَ ْﺣ َﻜﺎم َ ْﴍح ُﻋ ْﻤ َﺪة اﻷَ ْﺣ َﻜﺎ ِم‪.(14/1) ،‬‬ ‫)‪ِ (5‬ﰲ )ب( \"ﻣﺪﻋﺎﲥﻢ\"‪.‬‬ ‫)‪ (6‬ﻛﺘﺐ ِﰲ )ب( \"ﻻ ﺗﻌﺪ َذ ِﻟ َﻚ\" ُﺛ ﱠﻢ ﴐب ﻋﻠﻴﻬﺎ ﺑﺨﻂ ﻓﻮﻗﻬﺎ‪.‬‬ ‫)‪ِ (7‬ﰲ )ب( \"اﻟ ﱠﺼ ِﺤﻴﺤﲔ\"‪.‬‬ ‫)‪َ (8‬ﻗﺎ َل َأ ُﺑﻮ داود ‪َ :‬ﺣ ﱠﺪ َﺛﻨَﺎ ا ْﺑ ُﻦ ا ُﳌ َﺜﻨﱠﻰ‪َ ،‬أ ْﺧ َ َﱪ َﻧﺎ َو ْﻫ ُﺐ ْﺑ ُﻦ َﺟ ِﺮﻳ ٍﺮ‪َ ،‬أ ْﺧ َ َﱪ َﻧﺎ َأ ِﰊ َﻗﺎ َل ‪َ :‬ﺳ ِﻤ ْﻌ ُﺖ َ ْﳛ َﻴﻰ ْﺑ َﻦ َأ ﱡﻳﻮب ُ َﳛ ﱢﺪ ُث َﻋ ْﻦ َﻳ ِﺰﻳ َﺪ ْﺑ ِﻦ َأ ِﰊ َﺣﺒِﻴ ٍﺐ‪،‬‬ ‫َﺣﺒِﻴ ٍﺐ‪َ ،‬ﻋ ْﻦ ِﻋ ْﻤ َﺮا َن ْﺑ ِﻦ َأ ِﰊ َأ َﻧ ٍﺲ‪َ ،‬ﻋ ْﻦ َﻋ ْﺒﺪ اﻟ ﱠﺮ ْ َﲪﻦ ْﺑ ِﻦ ُﺟ َﺒ ْ ٍﲑ اﳌِ ْ ِﴫ ّي‪َ ،‬ﻋ ْﻦ َﻋ ْﻤ ِﺮو ْﺑ ِﻦ ا ْﻟ َﻌﺎ ِص َﻗﺎ َل ‪ :‬ا ْﺣ َﺘ َﻠ ْﻤ ُﺖ ِﰲ َﻟ ْﻴ َﻠـ ٍﺔ َﺑـﺎ ِر َد ٍة ِﰲ َﻏـ ْﺰ َو ِة‬ ‫َذا ِت اﻟ ﱡﺴ َﻼ ِﺳ ِﻞ َﻓ َﺄ ْﺷ َﻔ ْﻘ ُﺖ إِ ِن ا ْﻏ َﺘ َﺴ ْﻠ ُﺖ َأ ْن َأ ْﻫ ِﻠ َﻚ َﻓ َﺘ َﻴ ﱠﻤ ْﻤ ُﺖ‪ُ ،‬ﺛ ﱠﻢ َﺻ ﱠﻠ ْﻴ ُﺖ ﺑِ َﺄ ْﺻ َﺤﺎﰊ اﻟ ﱡﺼ ْﺒ َﺢ َﻓ َﺬ َﻛ ُﺮوا َذﻟِ َﻚ ِﻟﻠﻨﱠﺒِ ﱢﻲ َﺻـ ﱠﲆ اﷲُ َﻋ َﻠ ْﻴـ ِﻪ َو َﺳـ ﱠﻠ َﻢ‬ ‫َﻓ َﻘﺎ َل ‪َ \" :‬ﻳﺎ َﻋ ْﻤ ُﺮو َﺻ ﱠﻠ ْﻴ َﺖ ﺑِ َﺄ ْﺻ َﺤﺎﺑ َﻚ َو َأ ْﻧ َﺖ ُﺟ ُﻨ ٌﺐ؟\"‪...‬‬ ‫ُﺳ َﻨ ُﻦ َأ ِﰊ َدا ُود ‪) :‬ص‪ِ (1) ،(59‬ﻛ َﺘﺎب اﻟ ﱠﻄ َﻬﺎ َر ِة‪َ (126) ،‬ﺑﺎ ُب إِ َذا َﺧﺎ َف ا ُْﳉﻨُ ُﺐ ا ْﻟ َ ْﱪ َد َأ َﻳ َﺘ َﻴ ﱠﻤ ُﻢ؟‪.(334) ،‬‬ ‫رﺟﺎل إﺳﻨﺎده ﺛﻘﺎت‪َ ،‬ﻣﺎ ﻋﺪا ﳛﻴﻰ ﺑﻦ َأ ﱡﻳﻮب اﻟﻐﺎﻓﻘﻲ‪ ،‬ﻓﺄﻓﺼﻞ اﻟ َﻘ ْﻮل ﻓﻴﻪ‪:‬‬ ‫َو ﱠﺛ َﻘﻪ ﳛﻴﻰ ْﺑﻦ َﻣ ِﻌﲔ‪ ،‬واﻟﺒﺨﺎري‪ ،‬وﻗﺎل ﻣﺮة ‪ :‬ﺻﺪوق‪ ،‬واﻟ َﻔ َﺴ ِﻮ ّي‪ ،‬وإﺑﺮاﻫﻴﻢ اﳊﺮﰊ‪.‬‬ ‫َو َذ َﻛ َﺮه اﺑﻦ ِﺣ ﱠﺒﺎن ِﰲ اﻟ ﱢﺜ َﻘﺎت‪ ،(600/7) ،‬وﻗﺎل ﻣﺮة ‪\" :‬ﻳﻐﺮب\"‪.‬‬ ‫َو َﻗﺎ َل اﺑ ُﻦ َﻣ ِﻌﲔ ﻣﺮة ‪ :‬ﺻﺎﻟﺢ‪ ،‬و َﲠ َﺬا أﺟﺎب َأ ُﺑﻮ داود اﻟﺴﺠﺴﺘﺎﲏ‪ ،‬ﺣﻴﻨ َﲈ ﺳﺌﻞ ﻋﻨﻪ‪ ،‬أﻫﻮ ﺛِ َﻘﺔ؟ وﻛﺬا َﻗﺎ َل اﻟ ﱠﺬ َﻫﺒِ ّﻲ‪.‬‬ ‫َو َﻗﺎ َل َأ ُﺑﻮ َﺣﺎﺗِﻢ ‪ :‬ﳏﻞ ﳛﻴﻰ اﻟ ﱢﺼ ْﺪق ﻳﻜﺘﺐ َﺣ ِﺪﻳﺜﻪ‪ ،‬وﻻ ﳛﺘﺞ ﺑﻪ‪=.‬‬ ‫‪233‬‬

‫= وﻋﻠ َﻞ اﻷﺳﺘﺎ ُذ اﻟﺪﻛﺘﻮ ُر َﻧﺎﻓﺬ ّﲪﺎد ﻋﺪم اﺣﺘﺠﺎج أﰊ ﺣﺎﺗﻢ ﺑﻪ – ﺑﻌﺪ دراﺳﺔ ﻷﻳﻮب‪ -‬ﺑﺴﺒﺐ أوﻫﺎﻣﻪ وﳐﺎﻟﻔﺘﻪ وﻏﺮاﺋﺒﻪ وﻣﻨﺎﻛﲑه‪ ،‬وﻫﻮ‬ ‫ﻛﲈ ﻗﺎل‪.‬‬ ‫وﻗﺎل اﻟﺴﺎﺟﻲ ‪ :‬ﺻﺪوق ﳞﻢ‪َ ،‬و َﻗﺎ َل اﻟ ﱠﻨ َﺴﺎﺋِ ّﻲ ‪َ :‬ﻟ ْﻴ َﺲ ﺑﻪ ﺑﺄس‪.‬‬ ‫َو َﻗﺎ َل اﺑ ُﻦ ﻋﺪي ‪ :‬ﻟﻪ َأ َﺣﺎ ِدﻳﺚ ﺻﺎﳊﺔ‪ ،‬وﻻ أرى ِﰲ َﺣ ِﺪﻳﺜﻪ إذا روى ﻋﻨﻪ ﺛِ َﻘﺔ َأ ْو ﻳﺮوي ﻫﻮ ﻋﻦ ﺛِ َﻘﺔ َﺣ ِﺪﻳ ًﺜﺎ ﻣﻨﻜ ًﺮا‪ ،‬ﻓﺎذﻛﺮه‪ ،‬وﻫﻮ ﻋﻨـﺪي‬ ‫َﺻ ُﺪوق ﻻ َﺑ ْﺄ َس ﺑِ ِﻪ‪.‬‬ ‫وﻗﺎل أﺑﻮ أﲪﺪ اﳊﺎﻛﻢ ‪ :‬إذا ﺣﺪث ﻣﻦ ﺣﻔﻈﻪ ﳜﻄﺊ‪ ،‬وﻣﺎ ﺣﺪث ﻣﻦ ﻛﺘﺎب ﻓﻠﻴﺲ ﺑﻪ ﺑﺄس‪.‬‬ ‫َو َﻗﺎ َل اﺑ ُﻦ ﺳﻌﺪ ‪ :‬ﻛﺎن ﻣﻨﻜﺮ ا َْﳊ ِﺪﻳﺚ‪ ،‬وﻗﺎل اﻹﺳﲈﻋﻴﲇ ‪ :‬ﻻ ُﳛﺘ ﱡﺞ ﺑﻪ‪.‬‬ ‫ﻗﺎل َأ ْ َﲪ ُﺪ ﺑﻦ َﺣ ْﻨ َﺒﻞ ‪ :‬ﺳﻴﺊ اﳊﻔﻆ‪ ،‬وﻗﺎل ﻣﺮة ‪ :‬ﳜﻄﺊ ﺧﻄ ًﺄ ﻛﺜ ًﲑا‪.‬‬ ‫و ُﺳﺌ َﻞ ﻋﻨﻪ ﻣﺮ ًة ﻓﺄﺟﺎب ‪ :‬ﻛﺎن ﳛ ﱢﺪث ﻣﻦ ﺣﻔﻈﻪ‪ ،‬وﻛﺎن ﻻ ﺑﺄس ﺑﻪ‪ ،‬وﻛﺎن ﻛﺜﲑ اﻟﻮﻫﻢ ﰲ ﺣﻔﻈﻪ‪.‬‬ ‫وﻗﺎل أﲪ ُﺪ ﺑﻦ ﺻﺎﻟﺢ ‪ :‬ر ﱠﺑﲈ َﺧ ّﻞ ﰲ ﺣﻔ ِﻈﻪ‪ ،‬وﻗﺎل ﻣﺮ ًة‪:‬ﻟﻪ اﺷﻴﺎء ﳜﺎﻟﻒ ﻓﻴﻬﺎ‪.‬‬ ‫َو َﻗﺎ َل اﻟ ﱠﻨ َﺴﺎﺋِ ﱡﻲ ﻣﺮة ‪َ :‬ﻟ ْﻴ َﺲ ﺑِ َﺬاك اﻟﻘﻮي ِﰲ ا َْﳊ ِﺪﻳﺚ‪ ،‬وﻻ ﳛﺘﺞ ﺑﻪ‪َ ،‬و َزا َد ﻣﺮة ‪ :‬ﻋﻨﺪه َأ َﺣﺎ ِدﻳﺚ ﻣﻨﺎﻛﲑ‪ ،‬وﺑﻤﺜﻞ ﻗﻮﻟﻪ اﻷول ﻗﺎل اﺑ ُﻦ ﻋﺒﺪ‬ ‫اﳍﺎدي‪.‬‬ ‫َو َﻗﺎ َل اﻟ ﱠﺪا َر ُﻗ ْﻄﻨِ ﱡﻲ ‪ِ :‬ﰲ ﺑﻌ ِﺾ َﺣ ِﺪﻳﺜِ ِﻪ اﺿﻄﺮاب‪.‬‬ ‫َو َﻗﺎ َل َأ ُﺑﻮ َﺳ ِﻌﻴﺪ ﺑﻦ ﻳﻮﻧﺲ ‪ :‬ﻛﺎن أﺣ َﺪ ﻃﻼ ِﰊ اﻟﻌﻠﻢ ﺑﺎﻵﻓﺎق‪ ،‬وﺣﺪث ﻋﻨﻪ اﻟﻐﺮﺑﺎء َأ َﺣﺎ ِدﻳﺚ ﻟﻴﺴﺖ ﻋﻨﺪ أﻫﻞ ﻣﴫ‪ ،‬ﻗـﺎل ‪َ :‬أ َﺣﺎ ِدﻳـﺚ‬ ‫ﺟﺮﻳﺮ ﺑﻦ ﺣﺎزم ﻋﻦ ﳛﻴﻰ ﺑﻦ َأ ﱡﻳﻮب َﻟ ْﻴ َﺲ ﻋﻨﺪ اﳌِ ْ ِﴫ ّﻳﲔ ِﻣ ْﻨ َﻬﺎ َﺣ ِﺪﻳﺚ‪ ،‬وﻫﻲ ﺗﺸﺒﻪ ﻋﻨﺪي أن ﺗﻜﻮن ﻣﻦ َﺣ ِﺪﻳﺚ اﺑﻦ ﳍﻴﻌﺔ‪.‬‬ ‫َو َﻗﺎ َل اﺑ ُﻦ اﻟ َﻘ ﱠﻄﺎن اﻟ َﻔﺎ ِ ّﳼ ‪ :‬ﻫﻮ ﳑﻦ ﻋﻠﻤﺖ ﺣﺎ َﻟﻪ‪ ،‬وإﻧﻪ ﻻ ﳛﺘ ﱡﺞ ﺑﻪ‪َ ،‬وﻗﺪ ﻋﻴ َﺐ َﻋ َﲆ ُﻣﺴﻠﻢ إِ ْﺧ َﺮاﺟﻪ‪ ،‬وﻗﺪ َذ َﻛ َﺮ أن َﻋ ْﺒﺪ اﳊـ ﱢﻖ اﻹﺷـﺒﻴ ّﲇ‬ ‫َﺿ ﱠﻌﻒ ﺑِ ِﻪ َأ َﺣﺎ ِدﻳﺚ‪.‬‬ ‫و َﻛ ﱠﺮ َر اﺑ ُﻦ ﺣﺰم اﻟﻘﻮ َل ﺑﻀﻌ ِﻔﻪ‪ ،‬و َﺿ ﱠﻌ َﻔ ُﻪ اﺑ ُﻦ ﻗﺪاﻣﺔ‪ ،‬وذﻛﺮه اﻟ ُﻌ َﻘ ْﻴِ ﱡﲇ ﰲ اﻟ ﱡﻀ َﻌ َﻔﺎ ِء‪.‬‬ ‫َو َﻗﺎ َل اﻟ ﱠﺬ َﻫﺒِ ﱡﻲ ‪َ :‬ﺣ ِﺪﻳﺜﻪ ِﰲ اﻟ ُﻜ ُﺘﺐ اﻟﺴﺘﺔ‪ ،‬و َﺣ ِﺪﻳﺜﻪ ﻓﻴﻪ ﻣﻨﺎﻛﲑ‪َ ،‬و َﻗﺎ َل َﻣ ﱠﺮة ‪ :‬ﻟﻪ ﻏﺮاﺋ ٌﺐ وﻣﻨﺎﻛ ٌﲑ‪ ،‬ﻳﺘﺠﻨﺒﻬـﺎ أرﺑـﺎ ُب اﻟ ﱢﺼـ َﺤﺎح‪ ،‬وﻳﻨ ﱡﻘـﻮن‬ ‫َﺣ ِﺪﻳ َﺜﻪ‪ ،‬وﻫﻮ ﺣﺴﻦ ا َْﳊ ِﺪﻳﺚ‪ ،‬وﻗﺎل ﻣﺮة ‪ :‬ﺻﺎﻟﺢ اﳊﺪﻳﺚ‪ ،‬وﻗﺎل ﻣﺮة ‪ :‬ﺻﺪوق‪.‬‬ ‫وﺗﻮﺳ َﻂ ﻓﻴﻪ اﺑ ُﻦ َﺣ َﺠﺮ َﻓ َﻘﺎ َل ‪َ :‬ﺻ ُﺪوق ر ﱠﺑ َﲈ أﺧﻄﺄ‪.‬‬ ‫وﻗﺎل اﻟ ﱠﺸ ْﻮ َﻛﺎ ِ ّﲏ ‪\" :‬ﻓﻴﻪ ﻣﻘﺎل\"‪ ،‬وزاد ﻣﺮ ًة ﻋﲆ ﻋﺒﺎرﺗﻪ ﻫﺬه ‪\" :‬وﻟﻜﻨﻪ ﺻﺪوق\"‪.‬‬ ‫ﻗﻠﺖ ‪َ :‬ﺣ ِﺪﻳﺜﻪ ﻫﻨﺎ ﺣﺪث ﺑﻪ ﺟﺮﻳﺮ ﺑﻦ ﺣﺎزم ﻋﻨﻪ‪ ،‬وﻫﻮ ﻛ َﲈ ﺗﻘﺪم إذا َﺣ ﱠﺪ َث ﻋﻦ َأ ﱡﻳﻮب ﻓ َﺄ َﺣﺎ ِدﻳﺜﻪ ﺿﻌﻴﻔﺔ‪.‬‬ ‫ﻓﺎﳊﺪﻳ ُﺚ إﺳﻨﺎ ُد ُه َﺿ ِﻌﻴ ٌﻒ‪.‬‬ ‫ا ْﻧ ُﻈ ْﺮ ‪ :‬اﻟ ﱠﻄ َﺒ َﻘﺎت اﻟ َﻜﺒِﲑ‪ ،‬ﻻ ْﺑ ِﻦ ﺳﻌﺪ‪ ،(523/9) ،‬وا َْﳉ ْﺮح َواﻟ ﱠﺘ ْﻌ ِﺪﻳﻞ‪ ،‬ﻻ ْﺑ ِﻦ َأ ِﰊ َﺣﺎﺗِﻢ‪ ،(128 /9) ،‬واﳌﻌﺮﻓﺔ واﻟ َﺘﺎ ِرﻳﺦ‪ِ ،‬ﻟ َﻴ ْﻌ ُﻘﻮب ﺑ ِﻦ‬ ‫ُﺳ ْﻔ َﻴﺎن اﻟ َﻔ َﺴ ِﻮ ّي‪ ،(445/2) ،‬وﺳﺆاﻻت اﻵﺟﺮي أﺑﺎ داود‪ ،(180/2) ،‬واﻟﻌﻠـﻞ اﻟﻜﺒـﲑ‪ ،‬ﻟﻠﱰﻣـﺬي‪ ،(350/1) ،‬وﻋﻤـﻞ اﻟﻴـﻮم‬ ‫واﻟﻠﻴﻠﺔ‪ ،(297) ،‬واﻟﻀﻌﻔﺎء واﳌﱰوﻛﲔ‪) ،‬ص‪ ،(107‬ﻛﻼﳘﺎ ﻟﻠ ﱠﻨ َﺴﺎﺋِ ّﻲ‪ ،‬وﻣﺸـﺎﻫﲑ ﻋﻠـﲈء اﻷﻣﺼـﺎر‪ ،‬ﻻﺑـﻦ ﺣﺒـﺎن‪) ،‬ص ‪،(190‬‬ ‫واﻟﻜﺎﻣﻞ ِﰲ اﻟ ﱡﻀ َﻌ َﻔﺎء‪ ،‬ﻻ ْﺑ ِﻦ ﻋﺪي‪ ،(217،216/7) ،‬واﻟ ﱡﻀ َﻌ َﻔﺎء َواﳌَ ْ ُﱰوﻛِﲔ‪ ،‬ﻻ ْﺑ ِﻦ ا َﳉ ْﻮ ِز ّي‪ ،(191 /3) ،‬واﳌﺤـﲆ‪ ،‬ﻻﺑـﻦ ﺣـﺰم‪،‬‬ ‫)‪ ،(11/9 ،37/7 ،79 ،72/6‬واﳌﻐﻨﻲ‪ ،‬ﻻﺑﻦ ﻗﺪاﻣﺔ‪ ،(600/2) ،‬وﺑﻴﺎن اﻟـﻮﻫﻢ واﻹﳞـﺎم‪ ،‬ﻻ ْﺑـ ِﻦ اﻟ َﻘ ﱠﻄـﺎن‪ ،(69/4) ،‬وﺗﻨﻘـﻴﺢ‬ ‫اﻟﺘﺤﻘﻴﻖ‪ ،‬ﻻﺑﻦ ﻋﺒﺪ اﳍﺎدي‪ ،(178/3 ،424/2) ،‬و ِﺳ َﲑ َأ ْﻋ َﻼ ِم اﻟ ﱡﻨ َﺒ َﻼ ِء‪ ،(5/8) ،‬و َﺗ ْﺬﻛِ َﺮة ا ُْﳊ ﱠﻔﺎظ‪ ،(227/1) ،‬وا ْﻟ َﻜﺎ ِﺷﻒ‪/2) ،‬‬ ‫‪ ،(362‬وذﻛﺮ أﺳﲈء ﻣﻦ ﺗﻜﻠﻢ ﻓﻴﻪ وﻫﻮ ﻣﻮﺛﻖ‪) ،‬ص‪ ،(193‬أرﺑﻌﺘﻬﺎ ﻟﻠ ﱠﺬ َﻫﺒِ ّﻲ‪ ،‬و َ ْﲥ ِﺬﻳﺐ اﻟ ﱠﺘ ْﻬ ِﺬﻳﺐ‪ ،(205/9) ،‬و َﺗ َﻘ ِﺮﻳﺐ اﻟ ﱠﺘ ْﻬ ِﺬﻳﺐ‪،‬‬ ‫)‪ ،(7511‬ﻛﻼﳘﺎ ﻻﺑﻦ ﺣﺠﺮ‪ ،‬وﻧﻴﻞ اﻷوﻃﺎر‪ ،‬ﻟﻠﺸﻮﻛﺎﲏ‪ ،(244/2 ،601/1) ،‬وﻗﺮة اﻟﻌﻴﻮن ﺑﺘﻮﺛﻴﻖ اﻷﺳـﺎﻧﻴﺪ واﳌﺘـﻮن‪ ،‬ﺑﺤـﺚ‬ ‫ﻣﺪﻟﻮل ﻣﺼﻄﻠﺢ \"ﻻ ﳛﺘﺞ ﺑﻪ\" ﻋﻨﺪ أﰊ ﺣﺎﺗﻢ‪ ،‬ﻟﻸﺳﺘﺎذ اﻟﺪﻛﺘﻮر ﻧﺎﻓﺬ ّﲪﺎد‪) ،‬ص‪=.(49‬‬ ‫‪234‬‬

‫=واﻧﻈﺮ ‪َ :‬ﺻ ِﺤﻴ َﺢ اﻟ ُﺒ َﺨﺎ ِر ّي ‪ِ (7) ،(77/1) :‬ﻛ َﺘﺎب اﻟ ﱠﺘ َﻴ ﱡﻤ ِﻢ‪َ (7) ،‬ﺑـﺎب إِ َذا َﺧـﺎ َف ا ُﳉﻨُـ ُﺐ َﻋـ َﲆ َﻧ ْﻔ ِﺴـ ِﻪ اﳌَـ َﺮ َض َأ ْو اﳌَـ ْﻮ َت‪َ ،‬أ ْو َﺧـﺎ َف‬ ‫اﻟ َﻌ َﻄ َﺶ‪َ ،‬ﺗ َﻴ ﱠﻤ َﻢ‪ ،‬ﻣﻌﻠ ًﻘﺎ‪.‬‬ ‫و َﻫ َﺬا ﻋﻨﺪ َأ ْ َﲪﺪ ِﰲ اﳌﺴﻨﺪ‪ِ ،(17812 /346/29) ،‬ﻣ ْﻦ َﻃ ِﺮﻳ ِﻖ ا ْﺑ ِﻦ َِﳍﻴ َﻌ َﺔ ﻣﻨﻔﺮ ًدا‪ ،‬ﻋﻦ َﻳ ِﺰﻳ ِﺪ ْﺑ ِﻦ َأ ِﰊ َﺣﺒِﻴ ٍﺐ‪ ،‬ﺑﻪ‪.‬‬ ‫وﻋﻨﺪ َأ ِﰊ داود ِﰲ اﻟﺴﻨ ِﻦ أﻳ ًﻀﺎ‪ِ ،(335/59) ،‬ﻣ ْﻦ َﻃ ِﺮﻳ ِﻖ ا ْﺑ ِﻦ َِﳍﻴ َﻌ َﺔ َو َﻋ ْﻤ ِﺮو ْﺑ ِﻦ ا َْﳊﺎ ِر ِث‪ ،‬ﻋﻦ َﻳ ِﺰﻳ ِﺪ ْﺑ ِﻦ َأ ِﰊ َﺣﺒِﻴ ٍﺐ‪َ ،‬ﻋ ْﻦ ِﻋ ْﻤ َﺮا َن ا ْﺑ ِﻦ َأ ِﰊ‬ ‫َأ َﻧ ٍﺲ‪َ ،‬ﻋ ْﻦ َﻋ ْﺒﺪ اﻟ ﱠﺮ ْ َﲪﻦ ْﺑ ِﻦ ُﺟ َﺒ ْ ٍﲑ‪َ ،‬ﻋ ْﻦ َأ ِﰊ َﻗ ْﻴ ٍﺲ َﻣ ْﻮ َﱃ َﻋ ْﻤ ِﺮو ْﺑ ِﻦ ا ْﻟ َﻌﺎص‪َ ،‬أ ﱠن َﻋ ْﻤ َﺮو ْﺑ َﻦ ا ْﻟ َﻌﺎ ِص َﻛﺎ َن َﻋـ َﲆ َ ِﴎ ﱠﻳـ ٍﺔ‪َ \" ...،‬ﻓ َﻐ َﺴـ َﻞ َﻣ َﻐﺎﺑِﻨَـ ُﻪ‬ ‫َو َﺗ َﻮ ﱠﺿ َﺄ ُو ُﺿﻮ َء ُه ِﻟﻠ ﱠﺼ َﻼ ِة‪ُ ،‬ﺛ ﱠﻢ َﺻ ﱠﲆ ِ ِﲠ ْﻢ\"‪َ ،‬ﻓ َﺬ َﻛ َﺮ َﻧ ْﺤ َﻮ ُه َو َﱂْ َﻳ ْﺬ ُﻛ ِﺮ اﻟ ﱠﺘ َﻴ ﱡﻤ َﻢ‪َ .‬ﻗﺎ َل َأ ُﺑﻮ َدا ُو َد ‪َ :‬و َر َوى َﻫ ِﺬ ِه ا ْﻟ ِﻘ ﱠﺼ َﺔ َﻋ ِﻦ ا ْ َﻷ ْو َزا ِﻋ ﱢﻲ‪َ ،‬ﻋ ْﻦ َﺣ ﱠﺴﺎ َن‬ ‫ا ْﺑ ِﻦ َﻋ ِﻄ ﱠﻴ َﺔ َﻗﺎ َل ﻓِﻴ ِﻪ ‪َ \" :‬ﻓ َﺘ َﻴ ﱠﻤ َﻢ\"‪.‬‬ ‫ﻓﻨﺮاه ﺧﺎﻟ َﻒ اﻟ ّﺴﻨَ َﺪ َوا َﳌ ْﺘﻦ‪.‬‬ ‫و َﻫ َﺬا ﻋﻨﺪ اﻟ ﱠﺪا َر ُﻗ ْﻄﻨِ ّﻲ ِﰲ اﻟﺴﻨﻦ‪ِ ،‬ﻣ ْﻦ َﻃ ِﺮﻳ ِﻖ َﻋ ْﻤ ِﺮو ْﺑ ِﻦ ا َْﳊﺎ ِر ِث ﻣﻨﻔﺮ ًدا‪َ ،‬ﻋ ْﻦ َﻳ ِﺰﻳ َﺪ ْﺑ ِﻦ َأ ِﰊ َﺣﺒِﻴ ٍﺐ‪َ ،‬ﻋ ْﻦ ِﻋ ْﻤ َﺮا َن ْﺑ ِﻦ َأ ِﰊ َأ َﻧـ ٍﺲ‪َ ،‬ﻋـ ْﻦ َﻋ ْﺒـﺪ‬ ‫اﻟ ﱠﺮ ْ َﲪﻦ ْﺑ ِﻦ ُﺟ َﺒ ْ ٍﲑ‪َ ،‬ﻋ ْﻦ َأ ِﰊ َﻗ ْﻴ ٍﺲ‪َ ،‬أ ﱠن َﻋ ْﻤ َﺮو ْﺑ َﻦ ا ْﻟ َﻌﺎ ِص‪.(682 /329/1) ،‬‬ ‫َﻓ َﻘﺎ َل اﻟﺒﻴﻬﻘ ﱡﻲ ِﰲ اﻟﺴﻨﻦ اﻟﻜﱪى‪ ،(1110 /225/1) ،‬ﻋﻦ َﻫ َﺬا اﻟﻄﺮﻳﻖ ‪َ \" :‬و َر َوا ُه َﻋ ْﻤ ُﺮو ْﺑ ُﻦ ا َْﳊﺎ ِر ِث‪َ ،‬ﻋـ ْﻦ َﻳ ِﺰﻳـ َﺪ ْﺑـ ِﻦ َأﺑِـﻰ َﺣﺒِﻴـ ٍﺐ‬ ‫َﻓ َﺨﺎ َﻟ َﻔ ُﻪ ِﰲ ا ِﻹ ْﺳ َﻨﺎ ِد َواﳌَْ ْﺘ ِﻦ َﲨِﻴ ًﻌﺎ\"‪.‬‬ ‫َو َﻗﺎ َل ِﰲ اﻟ ﱡﺼﻐﺮى‪ ،(178 /96/1) ،‬ﺟﺎﻣ ًﻌﺎ ﺑﲔ اﻟﺮواﻳﺘﲔ‪ ،‬ﺑﻌﺪ رواﻳﺘﻪ ﻟﻄﺮﻳﻖ َ ْﳛ َﻴﻰ ْﺑ َﻦ َأ ﱡﻳﻮب ‪ :‬ﻓ َﻬـ َﺬا َﺣـ ِﺪﻳﺚ ﳐﺘﻠـﻒ ِﰲ إﺳـﻨﺎده‬ ‫وﻣﺘﻨﻪ وﻳﺮوى ﻫﻜﺬا‪ ،‬وﻗﻴﻞ ﻋﻦ َﻋ ْﺒﺪ اﻟ ﱠﺮ ْ َﲪﻦ ﺑﻦ ﺟﺒﲑ ﻋﻦ َأ ِﰊ ﻗﻴﺲ ﻣﻮﱃ ﻋﻤﺮو أن ﻋﻤﺮو ﺑﻦ اﻟﻌﺎص ﻛﺎن َﻋ َﲆ ﴎﻳﺔ ﻓـﺬﻛﺮ ا َْﳊـ ِﺪﻳﺚ‬ ‫َو َﻗﺎ َل ﻓﻴﻪ ‪َ \" :‬ﻓ َﻐ َﺴ َﻞ َﻣ َﻐﺎﺑِ َﻨ ُﻪ َو َﺗ َﻮ ﱠﺿ َﺄ ُو ُﺿﻮ َء ُه ِﻟﻠ ﱠﺼ َﻼ ِة\"‪ُ ،‬ﺛ ﱠﻢ ﺻﲆ ﲠﻢ وﱂ ﻳﺬﻛﺮ اﻟﺘﻴﻤﻢ‪ ،‬ﻓﺈن ﻛﺎن اﻟﺘﻴﻤﻢ ﳏﻔﻮ ًﻇﺎ ِﰲ اﻷول‪ ،‬ﻓﻴﺤﺘﻤﻞ َأ ﱠﻧ ُﻪ‬ ‫ﻏﺴﻞ َﻣﺎ ﻗﺪر‪ ،‬وﺗﻴﻤﻢ ﻟﻠﺒﺎﻗﻲ‪.‬‬ ‫ورواﻳﺔ اﻟﺘﻴﻤﻢ \" َﻓ َﺘ َﻴ ﱠﻤ ْﻤ ُﺖ ُﺛ ﱠﻢ َﺻ ﱠﻠ ْﻴ ُﺖ ﺑِ َﺄ ْﺻ َﺤﺎﰊ\"‪ ،‬ﻫﻲ رواﻳﺔ َ ْﳛ َﻴﻰ ْﺑ َﻦ َأ ﱡﻳﻮب‪.‬‬ ‫ﻓﺄﻳﺪه اﻟﻨﱠ َﻮ ِو ّي ِﰲ ﺧﻼﺻﺔ ا ْﻷَ ْﺣ َﻜﺎم ِﰲ ﻣﻬ َﲈت اﻟﺴﻨﻦ‪ ،(216 /1) ،‬ﺑﻘﻮﻟﻪ ‪َ :‬و َﻫ َﺬا ا ﱠﻟ ِﺬي َﻗﺎ َﻟﻪ ا ْﻟ َﺒ ْﻴ َﻬ ِﻘ ّﻲ ُﻣ َﺘ َﻌ ّﲔ‪َ ،‬ﻓﺎ َْﳊﺎ ِﺻـﻞ َأن ا َْﳊـ ِﺪﻳﺚ‬ ‫ﺣﺴﻦ َأ ْو َﺻ ِﺤﻴﺢ‪.‬‬ ‫واﻋﺘﱪ اﻟ ﱠﺸ ْﻴ ُﺦ ا َﻷ ْﻟ َﺒﺎ ِ ّﲏ ِﰲ إروا ِء اﻟﻐﻠﻴﻞ‪ ،(182 /1) ،‬ﻗﻮ َل اﺑ ِﻦ َﺣ َﺠﺮ ‪َ :‬و َﻟ ُﻪ ﺷﺎﻫ ٌﺪ ﻣﻦ َﺣ ِﺪﻳﺚ اﺑﻦ ﻋﺒﺎس‪،(11593/234/11) ،‬‬ ‫وﻣﻦ َﺣ ِﺪﻳﺚ َأ ِﰊ أ َﻣﺎﻣﺔ‪) ،‬أورده اﳍﻴﺜﻤﻲ ِﰲ َ ْﳎ َﻤ ِﻊ اﻟﺰواﺋﺪ‪ ،(593/1) ،‬وﻋﺰاه ﻟﻠﻄﱪاﲏ ِﰲ \"اﻟﻜﺒﲑ\"‪ ،‬وﻗﺎل ‪ :‬وﻓﻴﻪ َأ ُﺑﻮ ﺑﻜـﺮ ﺑـﻦ َﻋ ْﺒـﺪ‬ ‫اﻟ ﱠﺮ ْ َﲪﻦ اﻷﻧﺼﺎري ﻋﻦ َأ ِﰊ إ َﻣﺎﻣﺔ ﺑﻦ ﺳﻬﻞ ﺑﻦ ﺣﻨﻴﻒ‪ ،‬وﱂ أﺟﺪ ﻣﻦ ذﻛﺮه‪ ،‬وﺑﻘﻴﺔ رﺟﺎﻟﻪ ﺛﻘﺎت(‪ ،‬ﻋﻨﺪ اﻟﻄﱪاﲏ إﻗﺮا ًرا ﻟﻠﺒﻴﻬﻘﻲ ِﰲ َﻗ ْﻮ ِﻟ ِﻪ‬ ‫َﻫ َﺬا‪.‬‬ ‫و َﻟﻜِ ﱠﻨ ُﻪ َﻋ ﱠﻠ َﻖ َﻋ َﲆ ﻗﻮ ِل اﺑ ِﻦ َﺣ َﺠ ٍﺮ ﺑﻘﻮﻟﻪ ‪\" :‬وﻟﻴﺲ ﻓﻴﻬ َﲈ َﻣﺎ ِﰲ اﻟﺮواﻳﺘﲔ‪ ،‬و َأ ُﺑﻮ أ َﻣﺎﻣﺔ ﻫﻮ اﺑﻦ ﺳﻬﻞ وﻟﻴﺲ اﻟﺒﺎﻫﲇ ﻛ َﲈ ﻳـﻮﻫﻢ اﻹﻃـﻼق‪،‬‬ ‫وﰲ ﺳﻨﺪه ﻣﻦ ﻻﻳﻌﺮف وﰲ إﺳﻨﺎد َﺣ ِﺪﻳﺚ اﺑﻦ ﻋﺒﺎس ﻳﻮﺳﻒ ﺑﻦ ﺧﺎﻟﺪ اﻟﺴﻤﺘﻲ‪ ،‬وﻫﻮ ﻛﺬاب ﻛ َﲈ َﻗﺎ َل اﳍﻴﺜﻤﻲ\"‪.(593 /1) ،‬‬ ‫ﻗﻠﺖ ‪ :‬وﻫﻮ ﻛ َﲈ َﻗﺎ َل ﻓﺈن رواﻳﺘﻲ اﺑﻦ ﻋﺒﺎس وأﰊ أ َﻣﺎﻣﺔ َر ِ َﴈ ا ُﷲ َﻋ ْﻨ ُﻬ َﲈ ﻻ ﻳﻮﺟﺪ ﻓﻴﻬ َﲈ ذﻛﺮ اﻟﺘﻴﻤﻢ‪ ،‬وﻻ اﻟﻀﻮء‪.‬‬ ‫وﺳﺒﻖاﻟﺒﻴﻬﻘ ﱠﻲ َﺷ ْﻴ ُﺨ ُﻪا َﳊﺎ ِﻛ ُﻢ ﺑﻌﺪ رواﻳﺘﻪ ﻟﻄﺮﻳ ِﻖ َﻋ ْﻤ ِﺮو ْﺑ ِﻦ ا َْﳊﺎ ِر ِث‪ِ ،‬ﰲ اﳌﺴﺘﺪرك‪ (588/178 /1) ،‬ﺑﻘﻮﻟﻪ ‪َ \" :‬ﻫ َﺬا َﺣ ِﺪﻳ ٌﺚ َﺻ ِﺤﻴ ٌﺢ‬ ‫َﻋ َﲆ َ ْﴍ ِط اﻟ ﱠﺸ ْﻴﺨ ْ ِﲔ َو َﱂْ ُ َﳜ ﱢﺮ َﺟﺎ ُه‪َ ،‬وا ﱠﻟ ِﺬي ِﻋﻨْ ِﺪي َأ ﱠﳖُ َﲈ َﻋ ﱠﻠ َﻼ ُه ﺑِ َﺤ ِﺪﻳﺚ َﺟ ِﺮﻳ ِﺮ ْﺑ ِﻦ َﺣﺎ ِز ٍم‪َ ،‬ﻋ ْﻦ َ ْﳛ َﻴﻰ ْﺑ ِﻦ َأ ﱡﻳﻮب‪َ ،‬ﻋ ْﻦ َﻳ ِﺰﻳ َﺪ ْﺑ ِﻦ َأ ِﰊ َﺣﺒِﻴ ٍﺐ\"‪.‬‬ ‫وﻟﻜﻨﻨﺎ ﻧﺠﺪ اﺑﻦ رﺟﺐ ﺗﻌﻘ َﺐ ا َﳊﺎﻛِ َﻢ ِﰲ َﻓ ْﺘ ِﺢ اﻟ َﺒﺎ ِر ّي‪ ،(79/2) ،‬ﺑﻘﻮﻟﻪ ‪\" :‬وﻟﻴﺲ ﻛ َﲈ ﻗﺎل‪َ ،‬و َﻗـﺎ َل َأ ْ َﲪـﺪ ‪َ :‬ﻟـ ْﻴ َﺲ إﺳـﻨﺎده ﺑﻤﺘﺼـﻞ\"‪،‬‬ ‫َو َﻗﺎ َل ﻋﻦ رواﻳﺔ ﻋﻤﺮو ﺑﻦ اﳊﺎرث ‪ :‬ﻇﺎﻫﺮﻫﺎ اﻹرﺳﺎل\"‪.(78/2) ،‬‬ ‫وﳑﻦ ا ْﻋ َ َﱰ َ َض َﻋ َﲆ ا َﳊﺎ ِﻛﻢ ﻣﻦ اﳌﻌﺎﴏﻳﻦ اﻟ ﱠﺸ ْﻴﺦ اﻷَ ْﻟ َﺒﺎ ِ ّﲏ‪ ،‬ﺣﻴﺚ ﻗﺎل ‪\" :‬وﻫﻮ وﻫﻢ؛ ﻓﺈن ﻋﻤﺮان ﺑﻦ َأ ِﰊ أﻧﺲ وﻋﺒﺪ اﻟ ﱠﺮ ْ َﲪﻦ ﺑﻦ ﺟﺒـﲑ‬ ‫ﻟﻴﺴﺎ ﻣﻦ رﺟﺎل اﻟ ُﺒ َﺨﺎ ِر ّي‪ ،‬ﻓﺎ َْﳊ ِﺪﻳﺚ َﻋ َﲆ ﴍط ﻣﺴﻠﻢ وﺣﺪه\"‪.‬‬ ‫و َﺻ ﱠﺤ َﺢ اﻟ ﱠﺬ َﻫﺒِ ﱡﻲ ِﰲ ﺗﻠﺨﻴﺼﻪ اﳌﻄﺒﻮع ﺑﺬﻳﻞ اﳌﺴﺘﺪرك‪ ،(179 ،178/1) ،‬ﻃﺮﻳ َﻖ َﻋ ْﻤ ِﺮو ْﺑ ِﻦ ا َْﳊﺎ ِر ِث‪=.‬‬ ‫‪235‬‬

‫= َو َﻗﺎ َل ا َﳊﺎﻛِ ُﻢ ﺑﻌﺪ رواﻳﺘﻪ ﻟﻄﺮﻳﻖ َ ْﳛ َﻴﻰ ْﺑ َﻦ َأ ﱡﻳﻮب ِﰲ اﳌﺴﺘﺪرك‪َ : (589/178 /1) ،‬ﺣ ِﺪﻳﺚ ﺟﺮﻳﺮ ﺑﻦ ﺣـﺎزم َﻫـ َﺬا ﻻ ُﻳ َﻌ ﱢﻠـ ُﻞ َﺣـ ِﺪﻳﺚ‬ ‫ﻋﻤﺮو ﺑﻦ اﳊﺎرث اﻟﺬي وﺻﻠﻪ ﺑﺬﻛﺮ َأ ِﰊ ﻗﻴﺲ؛ ﻓﺈن أﻫﻞ ﻣﴫ أﻋﺮف ﺑِ َﺤ ِﺪﻳﺜ ِﻬﻢ ﻣﻦ أﻫﻞ اﻟﺒﴫة‪.‬‬ ‫َﻳ ْﻌﻨِﻲ َأن ِر َوا َﻳﺔ ا ْﻟﻮ ُﺿﻮء َﻳ ْﺮ ِو َﳞﺎ ﻣﴫي َﻋﻦ ﻣﴫي‪َ ،‬واﻟ ﱠﺘ َﻴ ﱡﻤﻢ َﺑ ِﴫي َﻋﻦ ﻣﴫي‪.‬‬ ‫َو َﻗﺎ َل َﻋ ْﺒﺪ اﳊﻖ اﻹﺷﺒﻴﲇ ِﰲ أﺣﻜﺎﻣﻪ اﻟﻜﱪى‪ : (538 /1) ،‬إ ﱠن إﺳﻨﺎد ﻋﻤﺮو ﺑﻦ اﳊﺎرث أﻋﲆ ﻣﻦ إﺳﻨﺎد ﳛﻴﻰ ﺑﻦ َأ ﱡﻳﻮب‪ ،‬ﻓﻌﻤﺮو ﺑﻦ‬ ‫اﳊﺎرث ﻻ ﻳﻘﺎس ﺑﻪ ﳛﻴﻰ ﺑﻦ َأ ﱡﻳﻮب‪ ،‬وﻋﺒﺪ اﻟ ﱠﺮ ْ َﲪﻦ ﺑﻦ ﺟﺒﲑ اﳌِ ْ ِﴫ ّي أدرك ﻋﻤﺮو ﺑـﻦ اﻟﻌـﺎص‪ ،‬وﻋﻤـﺮان ﺑـﻦ َأ ِﰊ أﻧـﺲ ﻣـﺪﲏ ﺛِ َﻘـﺔ‬ ‫ﻣﺸﻬﻮر‪.‬‬ ‫ﻓﺘﻌﻘﺒﻪ اﺑﻦ اﻟ َﻘ ﱠﻄﺎن ِﰲ ﺑﻴﺎن اﻟﻮﻫﻢ واﻹﳞﺎم‪ ،(419 /2) ،‬ﺑﻘﻮﻟﻪ ‪\" :‬ذﻛﺮ َﺣ ِﺪﻳﺚ َﻋ ْﻤﺮو ﺑﻦ ا ْﻟ َﻌـﺎ ِص ‪ِ \" :‬ﰲ ﺻـ َﻼﺗﻪ ِﺣـﲔ أﺟﻨـﺐ دون‬ ‫اﻏﺘﺴﺎل \"ﻣﻦ ِر َوا َﻳﺔ ُﺟ َﺒﲑ ﺑﻦ ﻧﻔﲑ َﻋﻨ ُﻪ‪ُ ،‬ﺛ ﱠﻢ أردﻓﻪ ﻟﻔﻈﺎ آﺧﺮ‪ ،‬ﻣﻦ ِر َوا َﻳﺔ ُﺟ َﺒﲑ ْﺑﻦ ﻧﻔﲑ‪َ ،‬ﻋﻦ َأ ِﰊ ﻗﻴﺲ ﻣﻮﱃ َﻋ ْﻤﺮو َﻋﻦ َﻋ ْﻤﺮو‪ُ ،‬ﺛ ﱠﻢ َﻗـﺎ َل ‪:‬‬ ‫َﻫ َﺬا أوﺻﻞ ﻣﻦ اﻷول‪.‬‬ ‫ﻛﺄ ﱠﻧﻪ ﻳﻔﻬﻢ َأ ﱠن اﻷَ ﱠول أﻳﻀ ًﺎ َﻣ ْﻮ ُﺻﻮل‪ ،‬وﻟﻴﺲ ﻛ َﺬ ِﻟ َﻚ‪ ،‬ﺑﻞ ﻣﻌﻨﻰ ﻗﻮﻟﻪ ‪\" :‬أوﺻﻞ\" أن َﻫ َﺬا ﻣﺘﺼﻞ دون اﻷول‪ ،‬ﻓﺈﻧﻪ ﻣﻨﻘﻄﻊ‪ ،‬واﻷﻣﺮ ﻓﻴـﻪ‬ ‫ﺑﲔ ﻋﻨﺪ ا ُﳌ َﺤ ﱢﺪﺛﲔ َأ ﱠﻧ ُﻪ دون َأ ِﰊ ﻗﺒﻴﺺ ﻣﻨﻘﻄﻊ\"‪.‬‬ ‫وﻧﻨﻮه إِ َﱃ أن اﻹﺷﺒﻴﲇ َﻗﺎ َل َﻫ َﺬا اﻟﻜﻼم ِﰲ ا ْ َﻷ ْﺣ َﻜﺎم اﻟﻜﱪى‪.‬‬ ‫َﻓ َﺘ َﻌ ﱠﻘ َﺒﻪ ﻣﻐﻠﻄﺎي ِﰲ َ ْﴍﺣﻪ ﺳﻨﻦ اﺑﻦ َﻣﺎﺟﻪ‪َ ،(712/2) ،‬ﻓ َﻘﺎ َل ‪\" :‬وﻓﻴﻪ ﻧﻈﺮ؛ ﻣﻦ ﺣﻴﺚ إن َﻋ ْﺒﺪ اﳊﻖ ﱂ ﻳﻘﻞ ﺟﺒﲑ ﺑـﻦ ﻧﻔـﲑ ﻛـ َﲈ ﻗﺎﻟـﻪ‬ ‫ﻋﻨﻪ‪ ،‬وﻧﺺ َﻣﺎ ﻋﻨﺪه َﻋ ْﺒﺪ اﻟ ﱠﺮ ْ َﲪﻦ ﺑﻦ ﺟﺒﲑ اﳌِ ْ ِﴫ ّي ﻋـﻦ َأ ِﰊ ﻗـﻴﺲ‪ ،‬وأ ّﲏ ﻣﺘﺒـﻮع َﻷ ِﰊ ُ َﳏ ﱠﻤـﺪ َﻫـ َﺬا اﻟ َﻘـ ْﻮل‪ ،‬وﻣـﻦ ﻋﻨـﺪ َأ ِﰊ داود ﻓﻌـﻞ‬ ‫ا َْﳊ ِﺪﻳﺚ‪ ،‬و َأ ُﺑﻮ داود ﻗﺪ ﻧﺺ َﻋ َﲆ َأ ﱠﻧ ُﻪ َﻟ ْﻴ َﺲ ﺑﺄ ﱠﻧﻪ ﺟﺒﲑ ﺑﻦ ﻧﻔﲑ‪ ،‬وﻟﻜﻦ ﻗﻮﻟﻪ َﻫ َﺬا ﻳﺘﺠﻪ َﻋ َﲆ َﻣـﺎ ذﻛـﺮه ِﰲ اﻟﻜـﱪى ﻣـﻦ َأ ﱠﻧـ ُﻪ أدرك ﻋﻤـ ًﺮا‬ ‫ﻓﺼﺎر َﻫ َﺬا َﻣ ْﻮ ُﺻﻮﻻ أﻳ ًﻀﺎ ﻓﻴﺴﺎر ِﰲ اﻻﺗﺼﺎل\"‪.‬‬ ‫و َﻣﺎ َل اﺑ ُﻦ ﻗﻴﻢ ا َﳉ ْﻮ ِز ّﻳﺔ إِ َﱃ ﺗﺮﺟﻴ ِﺢ اﻟﺮواﻳ ِﺔ اﻟﺘﻲ ﱂ ُﻳﺬﻛ ْﺮ ﻓﻴﻬﺎ اﻟﺘﻴﻤ ُﻢ‪َ ،‬ﻓ َﻘﺎ َل ِﰲ زا ِد اﳌﻌﺎد‪\" : (388/3) ،‬اﺧﺘﻠﻔﺖ اﻟﺮواﻳﺔ ﻋـﻦ ﻋﻤـﺮو‬ ‫اﺑﻦ اﻟﻌﺎص‪ ،‬ﻓﺮوى ﻋﻨﻪ ﻓﻴﻬﺎ َأ ﱠﻧ ُﻪ ﻏﺴﻞ ﻣﻐﺎﺑﻨﻪ وﺗﻮﺿﺄ وﺿﻮءه ﻟﻠﺼﻼة‪ُ ،‬ﺛ ﱠﻢ ﺻﲆ ﲠﻢ‪ ،‬وﱂ ﻳﺬﻛﺮ اﻟﺘﻴﻤﻢ‪ ،‬وﻛﺄن ﻫﺬه اﻟﺮواﻳﺔ أﻗﻮى ﻣﻦ‬ ‫رواﻳ ِﺔ اﻟﺘﻴﻤﻢ\"‪.‬‬ ‫وﻧﺠﺪ اﺑ َﻦ اﳌُ َﻠ ﱢﻘ ِﻦ ِﰲ اﻟﺒﺪ ِر اﳌﻨﲑ‪ ،(630/2) ،‬ﻳﻘﻮل ﺑﺎﻧﻘﻄﺎع رواﻳﺔ اﻟﺘﻴﻤﻢ‪ ،‬وﻋﻠﻞ َذﻟِ َﻚ ﺑﺄن َﻋ ْﺒﺪ اﻟ ﱠﺮ ْ َﲪﻦ ﺑﻦ ُﺟ َﺒﲑ ﱂ ﻳﺴـﻤﻊ ا َْﳊـ ِﺪﻳﺚ‬ ‫ﻣﻦ َﻋ ْﻤﺮو ﺑﻦ ا ْﻟ َﻌﺎ ِص‪َ ،‬ﻛ َﲈ َﻧ ﱠﺺ َﻋ َﻠ ْﻴ ِﻪ ا ْﻟ َﺒ ْﻴ َﻬ ِﻘ ّﻲ ِﰲ \"ﺧﻼﻓﻴﺎﺗﻪ\"‪َ \" : (479/2) ،‬ﻻ ﺟﺮم َﺟﺎ َء ِﰲ اﻟ ﱠﻄ ِﺮﻳﻖ اﻟ ﱠﺜﺎ ِﲏ َﻣ ْﻮ ُﺻﻮﻻ ﺑِﺬﻛﺮ َأ ِﰊ ﻗﻴﺲ‬ ‫ﻣﻮ َﱃ َﻋ ْﻤﺮو ﺑﻦ ا ْﻟ َﻌﺎ ِص َﺑﲔ َﻋ ْﺒﺪ اﻟ ﱠﺮ ْ َﲪﻦ َو َﻋ ْﻤﺮو\"‪.‬‬ ‫وﻛﺬا أﻳﺪ اﻟ ﱠﺸ ْﻴﺦ ا َﻷ ْﻟ َﺒﺎ ِ ّﲏ ِﰲ إرواء اﻟﻐﻠﻴﻞ‪ (182/1) ،‬ﻋﺪم ﺳ َﲈع َﻋ ْﺒ ِﺪ اﻟ ﱠﺮ ْ َﲪ ِﻦ ﺑﻦ ُﺟ َﺒﲑ ا َْﳊ ِﺪﻳﺚ ﻣﻦ َﻋ ْﻤﺮو ﺑﻦ ا ْﻟ َﻌﺎ ِص‪ ،‬وﻟﻜﻦ َذ ِﻟـ َﻚ‬ ‫ﻻ ﻳﴬ ﻋﻨﺪه ِﰲ ﺻﺤﺔ ا َْﳊ ِﺪﻳﺚ؛ ﻷ ﱠن اﻟﻮاﺳﻄﺔ ﺑﻴﻨﻬ َﲈ ﺛِ َﻘﺔ ﻣﻌﺮوف‪ ،‬وﻫﻮ َأ ُﺑﻮ ﻗﻴﺲ ﻣﻮﱃ ﻋﻤﺮو ﺑﻦ اﻟﻌﺎص‬ ‫َو َﻗ ﱠﻮى اﺑ ُﻦ َﺣ َﺠﺮ ِﰲ اﻟ َﻔ ْﺘ ِﺢ‪ ،(454/1) ،‬إﺳﻨﺎ َد َ ْﳛ َﻴﻰ ْﺑﻦ َأ ﱡﻳﻮب‪ ،‬ﻷﻧﻪ َأ ْﻟ َﻴﻖ ﺑﻤﺮاد اﳌﺼﻨﱢ ِﻒ؛ و َذ ِﻟ َﻚ ﻟﺘﺒﻮﻳﺒﻪ ﺑـ \"إِ َذا َﺧـﺎ َف ا ُْﳉﻨُـ ُﺐ َﻋـ َﲆ‬ ‫َﻧ ْﻔ ِﺴ ِﻪ ا َْﳌ َﺮ َض َأ ْو ا َْﳌ ْﻮ َت َأ ْو َﺧﺎ َف ا ْﻟ َﻌ َﻄ َﺶ َﺗ َﻴ ﱠﻤ َﻢ\"‪ ،‬وﻋﻠﻞ ﺗﻌﻠﻴﻖ اﻟ ُﺒ َﺨﺎ ِر ّي ﻟﻪ‪ ،‬ﺑﻘﻮﻟﻪ ‪َ \" :‬ﻟ ِﻜﻨﱠ ُﻪ َﻋ ﱠﻠ َﻘ ُﻪ ﺑﺼﻴﻐﺔ اﻟﺘﻤﺮﻳﺾ ﻟﻜﻮﻧﻪ اﺧﺘﴫه\"‪.‬‬ ‫وﻛﺬا َﻣﺎل اﻟ ﱠﺸ ْﻴﺦ اﻷَ ْﻟ َﺒﺎ ِ ّﲏ إِ َﱃ ﺗﻘﻮﻳﺔ رواﻳﺔ اﻟﺘﻴﻤﻢ َﻓ َﻘﺎ َل ِﰲ إروا ِء اﻟﻐﻠﻴﻞ‪ : (182/1) ،‬وﻳﺸﻬﺪ ﻟﻠﺮواﻳﺔ اﻷوﱃ َﻣﺎ ﻋﻠﻘﻪ َأ ُﺑﻮ داود ﺑﻘﻮﻟﻪ‪:‬‬ ‫َو َر َوى َﻫ ِﺬ ِه ا ْﻟ ِﻘ ﱠﺼ َﺔ َﻋ ِﻦ ا ْ َﻷ ْو َزا ِﻋ ﱢﻲ‪َ ،‬ﻋ ْﻦ َﺣ ﱠﺴﺎ َن ْﺑ ِﻦ َﻋ ِﻄ ﱠﻴ َﺔ َﻗﺎ َل ﻓِﻴ ِﻪ ‪َ \" :‬ﻓ َﺘ َﻴ ﱠﻤ َﻢ\"‪.‬‬ ‫وﻗﺪ رﺟ َﺢ اﺑ ُﻦ اﳌﻨﺬر ِﰲ اﻷوﺳﻂ‪ ،(27 ،26/2) ،‬اﻟﺘ َﻴ ﱡﻤﻢ ِﰲ ﻫﺬه اﳊﺎل‪ ،‬ﺑﺜﻼث ﺣﺠﺞ إﺣﺪاﻫﺎ رواﻳﺔ اﻟﺘ َﻴ ﱡﻤﻢ اﻟﺘﻲ رواﻫﺎ ﺑﺈﺳﻨﺎده ِﻣ ْﻦ‬ ‫َﻃ ِﺮﻳ ِﻖ ﻋﻤﺮو ﺑﻦ اﳊﺎرث‪ ،‬ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ َأ ِﰊ ﺣﺒﻴﺐ‪ ،‬ﻋﻦ ﻋﻤﺮان ﺑﻦ َأ ِﰊ أﻧﺲ‪ ،‬ﻋﻦ َﻋ ْﺒﺪ اﻟ ﱠﺮ ْ َﲪﻦ ﺑﻦ ﺟﺒﲑ‪ ،‬ﻋﻦ َأ ِﰊ ﻗﻴﺲ‪ ،‬أن ﻋﻤﺮو اﺑـﻦ‬ ‫اﻟﻌﺎص‪ ،...‬ﻓﺨﺎﻟﻔﺖ ﻫﺬه اﻟﺮواﻳﺔ َﻣﺎ روي ﻋﻦ ﻋﻤﺮو ﺑﻦ اﳊﺎرث ﻣﻦ اﻟﻮﺿﻮء‪.‬‬ ‫وﻗﺪﻧﻘ َﻞاﺑ ُﻦ َﻋ ْﺒﺪاﳍﺎدي ِﰲ ﺗﻨﻘﻴ ِﺢ اﻟﺘﺤﻘﻴﻖ‪ ،(384/1) ،‬ﺟﻮاز اﻟﺘﻴﻤﻢ ِﰲ ﻫﺬه اﳊﺎل ﻋﻦ أﻛﺜ ِﺮ أﻫ ِﻞ اﻟﻌﻠ ِﻢ َﳊ ِﺪﻳﺚ ﻋﻤﺮو ﺑﻦ اﻟﻌﺎص‪.‬‬ ‫)‪ِ (1‬ﰲ )ب( \"ﻏﲑ\" ﺧﻄﺄ‪ ،‬وﻛﺘﺐ َﻋ َﲆ َﻳ َﺴﺎ ِر اﻟ ﱠﺼ ْﻔ َﺤ ِﺔ ِﰲ ا َﳊﺎ ِﺷ َﻴ ِﺔ ﻛﻼم ﻟﻌﻠﻪ \"ﺻﻮاب ﻋﲔ\"‪.‬‬ ‫‪236‬‬

‫وإﻧ َﲈ ﻳﺒﻴﺢ اﻟ ﱠﺼ َﻼة‪ ،‬ﻻ ﻳ َﻘﺎ ُل إﻧ َﲈ َﻗﺎ َل َذﻟِ َﻚ ﻻﺳﺘﻌﻼم ﻓﻘﻬﻪ؛ ﻷَ ﱠﻧﺎ ﻧﻘﻮل ﻻﺑﺪ ﻣﻦ ﲢﻘﻖ اﳉﻤﻠﺔ اﳊﺎﻟﻴﺔ َﺣﺎ َﻟﺔ اﻟ ﱠﺼـ َﻼة‬ ‫واﻟﻨﻈﺮ إِ َﱃ َﻣﺎ َﻛﺎ َن وﺟﺪ ﺑﻌﻴﺪ‪.‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ ا ْﻋ ِ َﱰا ُﺿ ُﻪ َﻋ َﲆ َﺻﺎ ِﺣ ِﺐ اﻟ ُﻌ ْﻤ َﺪ ِة ﺣﻴﺚ َذ َﻛ َﺮ َﺣ ِﺪﻳﺚ ‪َ \" :‬و ْﻳ ٌﻞ ﻟِ َﻸ ْﻋ َﻘﺎ ِب ِﻣ َﻦ اﻟ ﱠﻨﺎ ِر\" َﻋﻦ َﻋ ْﺒﺪ اﷲ‬ ‫اﺑﻦ ﻋﻤﺮو ﺑﻦ اﻟﻌﺎص)‪ (1‬وأﰊ ﻫﺮﻳﺮة)‪ (3)(2‬و َﻋﺎﺋِ َﺸﺔ)‪.(5)(4‬‬ ‫َﻓ َﻘﺎ َل ‪ :‬إ ﱠن َﺣ ِﺪﻳ َﺚ َﻋﺎﺋِ َﺸ َﺔ ﻣﻦ أﻓﺮا ِد ُﻣ ْﺴﻠِ ٍﻢ‪ ،‬واﳌﺘﻔﻖ ﻋﻠﻴﻪ ِﰲ اﻟ َﺼ ِﺤﻴﺤﲔ َﺣ ِﺪﻳﺚ َﻋ ْﺒﺪ اﷲ ﺑﻦ ﻋﻤﺮو ﺑـﻦ‬ ‫اﻟﻌﺎص وأﰊ ﻫﺮﻳﺮة)‪.(6‬‬ ‫َو ِﻣ ْﻦ َذﻟِ َﻚ اﻋﱰا ُﺿ ُﻪ َﻋ َﲆ اﻟ ﱠﺸ ْﻴ ِﺦ َﺗ ِﻘ ﱢﻲ اﻟ ﱢﺪﻳ ِﻦ ِﰲ َﻗ ْﻮﻟِ ِﻪ ‪ِ :‬ﰲ َﻫ َﺬا ا َْﳊ ِﺪﻳ ِﺚ اﳌﺬﻛﻮ ِر آﻧ ًﻔﺎ دﻟﻴ ٌﻞ َﻋـ َﲆ وﺟـﻮ ِب‬ ‫ﺗﻌﻤﻴ ِﻢ اﻷﻋﻀﺎء)‪.(7‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨ َﻨﺎ ‪َ :‬ﻫ َﺬا ﳑﻨﻮ ٌع ﻓﻠﻴﺲ ِﰲ اﳋ ِﱪ دﻟﻴ ٌﻞ)‪َ (8‬ﻋ َﲆ َذﻟِ َﻚ ﻧﺼﺎ‪ ،‬وأ ﱠﻣﺎ ﻣﻦ ﺟﻬ ِﺔ اﻟ ِﻘ َﻴـﺎس ﻓـﺈن)‪ (9‬وﺟـﻮب‬ ‫ﺗﻌﻤﻴﻢ اﻟﻮﺟﻪ واﻟﻴﺪﻳﻦ إِ َﱃ اﳌﺮﻓﻘﲔ ُﻫ َﻮ ﻣﻘﺘﴣ آﻳﺔ)‪ (10‬اﻟﻮﺿﻮء)‪ ،(11‬وأ ﱠﻣﺎ ﻣﺴﺢ اﻟـﺮأس ﻓـﺎ ِﳋ َﻼف ﻓِﻴـﻪ ﻣﻌـﺮوف‪،‬‬ ‫)‪َ (1‬ﺻ ِﺤﻴ ُﺢ اﻟ ُﺒ َﺨﺎ ِر ّي ‪ِ (3) ،(19/1) :‬ﻛ َﺘﺎ ُب اﻟ ِﻌ ْﻠ ِﻢ‪َ (3) ،‬ﺑﺎ ُب َﻣـ ْﻦ َر َﻓـ َﻊ َﺻـ ْﻮ َﺗ ُﻪ ﺑِـﺎﻟ ِﻌ ْﻠ ِﻢ‪ ،(60) ،‬وا ْﻧ ُﻈـ ْﺮ ا ْ َﻷ ْر َﻗـﺎم ‪،( ،163 ،96) :‬‬ ‫َﺻ ِﺤﻴ ُﺢ ُﻣ ْﺴ ِﻠﻢ ‪) :‬ص‪ِ (2) ،(124‬ﻛ َﺘﺎب اﻟ ﱠﻄ َﻬﺎ َر ِة‪َ (9) ،‬ﺑﺎ ُب ُو ُﺟﻮ ِب َﻏ ْﺴ ِﻞ اﻟ ﱢﺮ ْﺟ َﻠ ْ ِﲔ ﺑِ َﻜ َﲈ ِﳍـ َﲈ‪ِ ،(241/27 ،26) ،‬ﻣـ ْﻦ َﻃ ِﺮﻳـ ِﻖ َأ ِﰊ‬ ‫ﺑِ ْ ٍﴩ‪َ ،‬ﺟ ْﻌ َﻔﺮ ﺑﻦ إﻳﺎس‪َ ،‬أ ِﰊ وﺣﺸﻴﺔ‪َ ،‬ﻋ ْﻦ ُﻳﻮ ُﺳ َﻒ ْﺑ ِﻦ َﻣﺎ َﻫ َﻚ‪َ ،‬ﻋ ْﻦ َﻋ ْﺒﺪ اﷲِ ْﺑـ ِﻦ َﻋ ْﻤـ ٍﺮو ﺑـﻦ اﻟﻌـﺎص ﺑـﻪ ﺑﺰﻳـﺎدة ﻗﺼـﺔ‪ ،‬وا ْﻧ ُﻈـ ْﺮ رﻗـﻢ ‪:‬‬ ‫)‪.(241/26‬‬ ‫)‪ (2‬ﻛﺘﺒﺖ ِﰲ )أ( ﻧﺼﻒ اﻟﻜﻨﻴﺔ \"أﰊ\" ِﰲ آﺧﺮ اﻟﺴﻄﺮ‪ ،‬وﺗﻜﻤﻠﺘﻬﺎ \"ﻫﺮﻳﺮة\" َﻋ َﲆ ﻳﻤﲔ اﻟﺼﻔﺤﺔ ِﰲ ا َﳊﺎ ِﺷ َﻴ ِﺔ‪ ،‬و َذ ِﻟ َﻚ ﳏﺎﻓﻈﺔ َﻋ َﲆ اﻟﺘﻨﺴﻴﻖ‪.‬‬ ‫)‪َ (3‬ﺻ ِﺤﻴ ُﺢ اﻟ ُﺒ َﺨﺎ ِر ّي ‪ِ (4) ،(38/1) :‬ﻛ َﺘﺎ ُب اﻟ ُﻮ ُﺿﻮ ِء‪َ (29) ،‬ﺑﺎ ُب َﻏ ْﺴ ِﻞ اﻷَ ْﻋ َﻘﺎ ِب‪ ،(165) ،‬ﻣﻦ ﻃﺮﻳـﻖ ُﺷـ ْﻌ َﺒ َﺔ‪َ ،‬ﺻـ ِﺤﻴ ُﺢ ُﻣ ْﺴـ ِﻠﻢ ‪:‬‬ ‫)ص‪ (2) ،(125‬ﻛِ َﺘﺎ ُب اﻟ ﱠﻄ َﻬﺎ َر ِة‪َ (9) ،‬ﺑﺎ ُب ُو ُﺟﻮ ِب َﻏ ْﺴ ِﻞ اﻟ ﱢﺮ ْﺟ َﻠ ْ ِﲔ ﺑِ َﻜ َﲈ ِﳍـ َﲈ‪ ،(241/30-28) ،‬ﻣـﻦ ﻃﺮﻳـﻖ اﻟ ﱠﺮﺑِﻴـ ِﻊ ْﺑـ ِﻦ ُﻣ ْﺴـ ِﻠ ٍﻢ‪.‬‬ ‫ﻛﻼﳘﺎ َﻋ ْﻦ ُ َﳏ ﱠﻤ ِﺪ ْﺑ ِﻦ ِز َﻳﺎ ٍد‪َ ،‬ﻋ ْﻦ َأﺑِﻰ ُﻫ َﺮ ْﻳ َﺮ َة َر ِ َﴈ اﷲُ َﻋ ْﻨ ُﻪ‪ ،‬ﺑﻪ‪.‬‬ ‫)‪َ (4‬ﺻ ِﺤﻴ ُﺢ ُﻣ ْﺴ ِﻠﻢ ‪) :‬ص‪ِ (2) ،(124‬ﻛ َﺘﺎ ُب اﻟ ﱠﻄ َﻬﺎ َر ِة‪َ (9) ،‬ﺑﺎ ُب ُو ُﺟﻮ ِب َﻏ ْﺴ ِﻞ اﻟ ﱢﺮ ْﺟ َﻠ ْ ِﲔ ﺑِ َﻜ َﲈ ِﳍ َﲈ‪ ،(240/25) ،‬ﻣﻦ ﻃﺮﻳﻖ ُﺑ َﻜـ ْ ِﲑ ْﺑـ ِﻦ‬ ‫َﻋ ْﺒ ِﺪ اﷲِﱠ ْﺑ ِﻦ اﻷَ َﺷ ﱢﺞ‪َ ،‬ﻋ ْﻦ َﺳﺎ ِﱂِ ْﺑ ِﻦ َﻋ ْﺒ ِﺪ اﷲﱠِ َﻣ ْﻮ َﱃ َﺷ ﱠﺪا ِد ْﺑ ِﻦ ا َﳍﺎ ِد‪َ ،‬ﻋ ْﻦ َﻋﺎ ِﺋ َﺸ َﺔ َر ِ َﴈ ا ُﷲ َﻋ ْﻨ َﻬﺎ‪ ،‬ﺑﻪ‪.‬‬ ‫)‪ (5‬ا ْﻧ ُﻈ ْﺮ ‪ُ :‬ﻋ ْﻤ َﺪ َة اﻷَ ْﺣ َﻜﺎ ِم ﻣﻦ ﻛﻼم ﺧﲑ اﻷﻧﺎم‪) ،‬ص‪.(32 ،31‬‬ ‫)‪ (6‬و ُﻫﻮ ﻛ َﲈ َﻗﺎ َل‪.‬‬ ‫)‪ (7‬ا ْﻧ ُﻈ ْﺮ ‪ :‬إِ ْﺣ َﻜﺎ َم ا ْ َﻷ ْﺣ َﻜﺎم َ ْﴍح ُﻋ ْﻤ َﺪة اﻷَ ْﺣ َﻜﺎ ِم‪.(15/1) ،‬‬ ‫)‪ِ (8‬ﰲ )أ( \" َذﻟِ َﻚ\" ﺧﻄﺄ‪ ،‬وﻛﺄﳖﺎ ﻛﺘﺒﺖ ﺑﺪاﻳﺔ دﻟﻴﻞ؛ ﻟﻮﺟﻮد ﻧﻘﻄﺘﻲ اﻟﻴﺎء ﺑﺠﻮار ﺣﺮف اﻟﻼ‪.‬‬ ‫)‪ِ (9‬ﰲ )ب( \"ﻓﻸن\"‪.‬‬ ‫)‪ (10‬ﻋﺒﺎرة \" ُﻫ َﻮ ﻣﻘﺘﴣ آﻳﺔ\" ﺳﺎﻗﻄﺔ ﻣﻦ )ب( وﻛﺘﺐ ﺑﺪﻻً ِﻣ ْﻨ َﻬﺎ \"ﻫﻲ ﻧﻘﺾ\"‪.‬‬ ‫)‪ (11‬وﻫــــــــــــﻲ ‪.-,+*) ('&%$#\"! :‬‬ ‫‪) ،10/‬ا َﳌﺎﺋﺪة ‪.(6 :‬‬ ‫‪237‬‬

‫و َﻛﺎ َن اﻟﻼﺋﻖ أن ﻳﻘﻮل ﻓِﻴﻪ دﻟﻴﻞ َﻋ َﲆ إﺟﺮا ِء اﻟﻌﻤ ِﻞ ﺑﻈﺎﻫﺮ اﻵﻳﺔ‪ ،‬و َﻫ َﺬا ﻧﻮع ﺣﺴﻦ ﻣﻦ اﻷُ ُﺻـﻮل‪ ،‬و ُﻫـ َﻮ أن ﻳـﺪل‬ ‫اﻟ ﱠﺪﻟِﻴﻞ)‪ (1‬ﻇﻬﻮ ًرا َﻋ َﲆ ﳾء‪ ،‬وﳚﻲء دﻟﻴﻞ آﺧﺮ ﻳﺪل َﻋ َﲆ اﻟﻌﻤﻞ ﺑﻈﺎﻫﺮ اﻟ ﱠﺪﻟِﻴﻞ اﻟﺴﺎﺑﻖ‪.‬‬ ‫َو ِﻣ ْﻦ َذ ِﻟ َﻚ َأ ﱠﻧ ُﻪ َﻗﺎ َل ﻓِﻴ َﲈ أﺑﺪاه اﻟ ﱠﺸ ْﻴ ُﺦ ﺗﻘ ﱡﻲ اﻟ ﱢﺪﻳ ِﻦ ِﻣـ َﻦ اﺳـﺘﻨﺒﺎ ِط اﻟﻔـﺮ ِق ﺑـﲔ اﻟـﻮار ِد واﳌـﻮرو ِد ﻣـﻦ َﺣـ ِﺪﻳ ِﺚ‬ ‫اﻻﺳﺘﻴﻘﺎ ِظ)‪ (3)(2‬ﻣﻦ اﻟﻨﱠ ْﻮ ِم ‪ :‬وﺟ ُﻪ اﻻﺳﺘﻨﺒﺎ ِط َأ ْن ُﻳ َﻘﺎ َل ِﻋﻨْﺪ اﻟ ﱠﺸ ﱢﻚ ‪َ :‬ﻳ ُﻜﻮ ُن ﻣﻜﺮو ًﻫﺎ‪ ،‬ﻓ ِﻌ ْﻨﺪ اﻟﻴﻘ ِﲔ ﻻﺑـﺪ ﻣـﻦ ِز َﻳـﺎ َدة َﻋـ َﲆ‬ ‫َذ ِﻟ َﻚ و ُﻫ َﻮ اﻟﺘﻨﺠﻴﺲ‪َ ،‬و َﻗﺎ َل اﻟ ﱠﺸﻴْ ُﺦ َﺗ ِﻘ ﱡﻲ اﻟ ﱢﺪﻳ ِﻦ ‪\" :‬إ ﱠن ﻣﻘﺘﴣ ا َْﳊ ِﺪﻳ ِﺚ أ ﱠن ورو َد)‪ (4‬اﻟﻨﺠﺎﺳ ِﺔ َﻋ َﲆ اﳌَﺎ ِء ﻳﺆﺛﺮ\")‪.(5‬‬ ‫‪/45‬أ َﻗﺎ َل َﺷ ْﻴ ُﺨﻨَﺎ ‪ :‬ﻣﻘﺘﴣ ا َْﳊ ِﺪﻳﺚ أ ﱠن ورو َد ا َﳌﺎ ِء ﻣﻊ اﻟ ﱠﺸ ﱢﻚ ﳑﻨﻮ ٌع ﻣﻨﻪ‪ ،‬ﻻ َﻣﺎ َﻗﺎ َﻟ ُﻪ اﻟﺸﺎرح‪.‬‬ ‫َو ِﻣ ْﻦ َذ ِﻟ َﻚ َﻋ َﲆ ﻗﻮ ِل اﻟ ﱠﺸ ْﻴ ِﺦ ﺗﻘ ﱢﻲ اﻟ ﱢﺪﻳﻦ ‪\" :‬اﳌَﺎء اﻟﺪاﺋﻢ ُﻫ َﻮ اﻟﺮاﻛﺪ‪ ،‬وﻗﻮﻟﻪ ‪\" :‬اﻟﱠ ِﺬي َﻻ َ ْﳚ ِﺮي\")‪ (6‬ﺗﺄﻛﻴﺪ\")‪.(7‬‬ ‫َﻗﺎ َل َﺷ ْﻴ ُﺨ َﻨﺎ َر ِ َﴈ اﷲُ َﻋ ْﻨ ُﻪ ‪ :‬ﻗﺪ َﻳ ُﻜﻮ ُن اﻟ ﱠﺪاﺋ ُﻢ ﺑﻤ َﻌﻨﻰ اﳌُ ْﺴـ َﺘ ِﻤﺮ‪ ،‬و َذﻟِـ َﻚ ﻳﻌـ ﱡﻢ اﳉـﺎري وﻏـﲑه‪ ،‬ﻓـﺄﺧﺮج‬ ‫َر ُﺳﻮ ُل ا ِﷲ َﺻ ﱠﲆ ا ُﷲ َﻋ َﻠ ْﻴ ِﻪ َو َﺳ ﱠﻠ َﻢ اﳉﺎري ﺑﻘﻮﻟﻪ ‪\" :‬ا ﱠﻟ ِﺬي َﻻ َ ْﳚ ِﺮي\"‪ ،‬ﻓﻠﻢ ﻳﻜﻦ)‪ (8‬ﺗﺄﻛﻴ ًﺪا‪ ،‬وإذا َﻛﺎ َن اﻟﻨﱠ ْﻬﻲ ور َد َﻋﻦ‬ ‫اﻟ َﺒ ْﻮ ِل ِﰲ ا ُﳌ ْﺴ َﺘ ِﻤ ﱢﺮ ا ﱠﻟ ِﺬي ﻻ َ ْﳚ ِﺮي ﻓﻸن )‪(9‬ﻳﻨﻬﻰ َﻋﻦ اﻟ َﺒ ْﻮ ِل ِﰲ اﳌَﺎء ا ﱠﻟ ِﺬي ﻻ َ ْﳚ ِﺮي إذا َﻛﺎ َن َﻏ ْﲑ ُﻣ ْﺴ َﺘ ِﻤﺮ َأ ْو َﱃ‪.‬‬ ‫)‪ (1‬ﻛﺘﺒﺖ ِﰲ )أ( ﻧﺼﻒ ﻛﻠﻤﺔ \"اﻟ ﱠﺪﻟِﻴﻞ\" \"اﻟﺪ\" ِﰲ آﺧﺮ اﻟﺴﻄﺮ‪ ،‬وﺗﻜﻤﻠﺘﻬﺎ \"ﻟﻴﻞ\" َﻋ َﲆ َﻳ َﺴﺎ ِر اﻟ ﱠﺼ ْﻔ َﺤ ِﺔ ِﰲ ا َﳊﺎ ِﺷ َﻴ ِﺔ‪ ،‬و َذ ِﻟـ َﻚ ﳏﺎﻓﻈـﺔ‬ ‫َﻋ َﲆ اﻟﺘﻨﺴﻴﻖ‪.‬‬ ‫)‪ (2‬ﻛﺘﺒﺖ ِﰲ )ب( \"اﻻﺳﺘﻴﻘﺎض\" ُﺛ ﱠﻢ ﻛﺘﺐ ﻓﻮق ﺣﺮف اﻟﻀﺎد \"ظ\"‪.‬‬ ‫)‪ (3‬وا َْﳊ ِﺪﻳ ُﺚ ﻫﻮ ‪\" :‬إِ َذا َﺗ َﻮ ﱠﺿ َﺄ َأ َﺣ ُﺪ ُﻛ ْﻢ َﻓ ْﻠ َﻴ ْﺠ َﻌ ْﻞ ِﰲ َأ ْﻧ ِﻔ ِﻪ ُﺛ ﱠﻢ ِﻟ َﻴ ْﻨ ُﺜ ْﺮ‪َ ،‬و َﻣ ِﻦ ا ْﺳ َﺘ ْﺠ َﻤ َﺮ َﻓ ْﻠ ُﻴﻮﺗِ ْﺮ‪َ ،‬وإِ َذا ا ْﺳ َﺘ ْﻴ َﻘ َﻆ َأ َﺣ ُﺪ ُﻛ ْﻢ ِﻣ ْﻦ َﻧ ْﻮ ِﻣ ِﻪ َﻓ ْﻠ َﻴ ْﻐ ِﺴـ ْﻞ‬ ‫َﻓ ْﻠ َﻴ ْﻐ ِﺴ ْﻞ َﻳ َﺪ ُه َﻗ ْﺒ َﻞ َأ ْن ُﻳ ْﺪ ِﺧ َﻠ َﻬﺎ ِﰲ َو ُﺿﻮﺋِ ِﻪ‪َ ،‬ﻓﺈِ ﱠن َأ َﺣ َﺪ ُﻛ ْﻢ َﻻ َﻳ ْﺪ ِري َأ ْﻳ َﻦ َﺑﺎ َﺗ ْﺖ َﻳ ُﺪ ُه\"‪.‬‬ ‫َﺻ ِﺤﻴ ُﺢ اﻟ ُﺒ َﺨﺎ ِر ّي ‪ِ (4) ،(42/1) :‬ﻛ َﺘﺎ ُب اﻟ ُﻮ ُﺿﻮ ِء‪َ (26) ،‬ﺑﺎ ُب ا ِﻻ ْﺳﺘِ ْﺠ َﲈ ِر ِو ْﺗ ًﺮا‪ ،(162) ،‬وا ْﻧ ُﻈ ْﺮ رﻗـﻢ ‪َ ،(3295) :‬ﺻـ ِﺤﻴ ُﺢ‬ ‫ُﻣ ْﺴﻠِﻢ ‪ِ (2) :‬ﻛ َﺘﺎ ُب اﻟ ﱠﻄ َﻬﺎ َر ِة‪َ (8) ،‬ﺑﺎ ُب ا ْ ِﻹﻳ َﺘﺎ ِر ِﰲ ا َﻻ ْﺳﺘِﻨْ َﺜﺎ ِر َوا َﻻ ْﺳﺘِ ْﺠ َﲈ ِر‪ ،(238/23) ،‬ﻛِ َﻼ ُ َﳘﺎ ِﻣ ْﻦ َﻃ ِﺮﻳ ِﻖ اﻷَ ْﻋ َﺮ ِج‪.‬‬ ‫وﻋﻨﺪ ﻣﺴﻠﻢ ِﻣ ْﻦ َﻃ ِﺮﻳ ِﻖ ِﻋﻴ َﺴﻰ ْﺑ ِﻦ َﻃ ْﻠ َﺤ َﺔ‪ ،(238/23) ،‬و ِﻣ ْﻦ َﻃ ِﺮﻳ ِﻖ َﻋ ْﺒﺪ اﷲِ ْﺑ ِﻦ َﺷ ِﻘﻴ ٍﻖ‪ ،(278 /87) ،‬و ِﻣ ْﻦ َﻃ ِﺮﻳ ِﻖ ﺟـﺎﺑ ِﺮ ﺑـﻦ‬ ‫َﻋ ْﺒﺪ ا ِﷲ‪ ،(278/88) ،‬ﲨﻴﻌﻬﻢ َﻋ ْﻦ َأ ِﰊ ُﻫ َﺮ ْﻳ َﺮ َة َر ِ َﴈ اﷲُ َﻋ ْﻨ ُﻪ‪ ،‬ﺑﻪ‪ ،‬وا ْﻧ ُﻈ ْﺮ ا ْ َﻷ ْر َﻗﺎم ‪.(237/22-20) :‬‬ ‫)‪ (4‬ﻛﺘﺐ ﺑﻌﺪﻫﺎ ِﰲ )أ( ِز َﻳﺎ َدة \"اﻟﻨﱠ ْﻬﻲ\" ُﺛ ﱠﻢ ﴐب َﻋ َﲆ أل اﻟﺘﻌﺮﻳﻒ ﻓِﻴﻬﺎ‪ ،‬واﻟﺰﻳﺎدة ﺧﻄﺄ‪ ،‬وﻫﻲ ﻟﻴﺴﺖ ِﰲ )ب( وﻟﻴﺴـﺖ ِﰲ ﻛِ َﺘـﺎب‬ ‫اﻟ ﱠﺸ ْﻴﺦ ﺗﻘﻲ اﻟ ﱢﺪﻳﻦ‪.‬‬ ‫)‪ (5‬إِ ْﺣ َﻜﺎ ُم ا ْ َﻷ ْﺣ َﻜﺎم َ ْﴍح ُﻋ ْﻤ َﺪة اﻷَ ْﺣ َﻜﺎ ِم‪.(21/1) ،‬‬ ‫)‪َ (6‬ﺻ ِﺤﻴ ُﺢ اﻟ ُﺒ َﺨﺎ ِر ّي ‪ِ (4) ،(55/1) :‬ﻛ َﺘﺎب اﻟ ُﻮ ُﺿﻮ ِء‪َ (68) ،‬ﺑﺎ ُب اﻟ َﺒ ْﻮ ِل ِﰲ ا َﳌﺎ ِء اﻟ ﱠﺪا ِﺋ ِﻢ‪ِ ،(239) ،‬ﻣ ْﻦ َﻃ ِﺮﻳ ِﻖ اﻷﻋﺮج‪َ ،‬ﺻـ ِﺤﻴ ُﺢ‬ ‫َﺻ ِﺤﻴ ُﺢ ُﻣ ْﺴ ِﻠﻢ ‪ِ (2) :‬ﻛ َﺘﺎب اﻟ ﱠﻄ َﻬﺎ َر ِة‪َ (28) ،‬ﺑﺎ ُب اﻟ ﱠﻨ ْﻬﻲ َﻋﻦ اﻟﺒ ْﻮ ِل ِﰲ ا َﳌﺎ ِء اﻟ ﱠﺮاﻛ ِﺪ‪ِ ،‬ﻣ ْﻦ َﻃ ِﺮﻳ ِﻖ ا ْﺑ ِﻦ ِﺳ ِﲑﻳ َﻦ‪ ،(282/95) ،‬و ِﻣـ ْﻦ‬ ‫َﻃ ِﺮﻳ ِﻖ َ َﳘﺎ ِم ْﺑ ِﻦ ُﻣ َﻨ ﱢﺒ ٍﻪ‪ ،(282/96) ،‬ﺛﻼﺛﺘﻬﻢ َﻋ ْﻦ َأ ِﰊ ُﻫ َﺮ ْﻳ َﺮ َة َر ِ َﴈ اﷲُ َﻋ ْﻨ ُﻪ‪ ،‬ﺑﻪ‪.‬‬ ‫)‪ (7‬إِ ْﺣ َﻜﺎ ُم ا ْﻷَ ْﺣ َﻜﺎم َ ْﴍح ُﻋ ْﻤ َﺪة اﻷَ ْﺣ َﻜﺎ ِم‪.(21/1) ،‬‬ ‫)‪ (8‬ﻛﻠﻤﺔ \"ﻳﻜﻦ\" ﺳﺎﻗﻄﺔ ﻣﻦ )ب(‪.‬‬ ‫)‪ِ (9‬ﰲ )ب( ِز َﻳﺎ َدة \"و\" ﺧﻄﺄ‪.‬‬ ‫‪238‬‬

‫َو ِﻣ ْﻦ َذﻟِ َﻚ اﻋﱰا ُﺿ ُﻪ َﻋ َﲆ اﻟ ﱠﺸ ْﻴ ِﺦ َﺗ ِﻘ ﱢﻲ اﻟ ﱢﺪﻳ ِﻦ ِﰲ َﻗ ْﻮﻟِـ ِﻪ ‪ :‬إِ ﱠن َﻣﺎﻟ ًﻜـﺎ َر ِ َﲪـ ُﻪ اﷲُ إذا َ َﲪـ َﻞ اﻟ ﱠﻨ ْﻬـ َﻲ)‪ (1‬ﻳ َﻌﻨـﻲ ِﰲ \"ﻻَ‬ ‫َﻳ ُﺒﻮﻟَ ﱠﻦ َأ َﺣ ُﺪ ُﻛ ْﻢ ِﰲ اﳌَﺎ ِء اﻟ ﱠﺪاﺋِ ِﻢ\" َﻋ َﲆ اﻟ َﻜ َﺮا ِﻫﻴَ ِﺔ‪ ،‬ﻟﻴَﺴﺘَ ِﻤ ﱠﺮ ُﺣﻜ ُﻢ ا َْﳊ ِﺪﻳ ِﺚ ِﰲ اﻟ َﻘ ِﻠﻴ ِﻞ واﻟ َﻜﺜِﲑ‪ ،‬ﻣﻊ ُﺣ ُﺼـﻮ ِل اﻹ َﲨـﺎ ِع َﻋـ َﲆ‬ ‫ﲢﺮﻳ ِﻢ اﻻ ْﻏﺘِ َﺴﺎ ِل ﺑﻌﺪ َﺗ َﻐ ﱡ ِﲑ ا َﳌﺎ ِء ﺑﺎﻟ َﺒ ْﻮ ِل ﻳﻠﺘﻔﺖ )‪(2‬ﻋﲆ ﲪ ِﻞ اﻟ ﱠﻠ ْﻔ ِﻆ اﻟ َﻮا ِﺣ ِﺪ َﻋ َﲆ ﻣ َﻌﻨﻴﲔ ﳐﺘﻠ ِﻔﲔ‪ ،‬وﻫﻲ ﻣﺴـﺄﻟ ٌﺔ ُأ ُﺻـﻮﻟﻴ ٌﺔ‪،‬‬ ‫ﻓﺈن ﺟﻌﻠﻨﺎ اﻟ ﱠﻨ ْﻬ َﻲ ﻟﻠﺘﱠ ْﺤ ِﺮﻳ ِﻢ َﻛـﺎ َن ا ْﺳـﺘِﻌ َﲈ ُﻟﻪ ِﰲ اﻟ َﻜ َﺮا ِﻫﻴَـ ِﺔ واﻟﺘﱠ ْﺤـ ِﺮﻳﻢ‪ ،‬ا ْﺳـﺘِﻌ َﲈ َل اﻟ ﱠﻠ ْﻔـﻆ اﻟ َﻮا ِﺣـﺪ ِﰲ ﺣﻘﻴﻘﺘِـ ِﻪ وﳎـﺎ ِزه‪،‬‬ ‫واﻷﻛﺜﺮون َﻋ َﲆ ﻣﻨ ِﻌﻪ)‪.(3‬‬ ‫َﻗﺎ َل َﺷﻴْ ُﺨﻨَﺎ َر ِ َﴈ ا ُﷲ َﻋ ْﻨ ُﻪ ‪َ :‬ﻫ َﺬا اﻻﻟﺘﻔـﺎ ُت ﻻ َﻳ ِﺼـ ﱡﺢ ﻷ ﱠن َ ْﴍ َط َ ْﲪـ ُﻞ اﻟ ﱠﻠ ْﻔـ ِﻆ َﻋـ َﲆ ﻣ َﻌﻨﻴـﲔ أن ﻳﻜﻮ َﻧـﺎ َﻏـ ْﲑ‬ ‫ﻣﺘﻀﺎدﻳﻦ‪ ،‬واﻟ ﱠﺘ ْﺤ ِﺮﻳﻢ ُﻳ َﻀﺎ ﱡد)‪(4‬اﻟ َﻜ َﺮا َﻫ َﺔ؛ ﻷ ﱠن ِﰲ اﻟ ﱠﺘ ْﺤـ ِﺮﻳ ِﻢ اﻟﺘﱠـﺄﺛِﻴﻢ ﺑﺎﻟ َﻔ ْﺼـﻞ ﺑِ ِﺨـ َﻼف اﻟ َﻜ َﺮاﻫـ ِﺔ)‪ ،(5‬وﻻ ُﻳﻤﻜـ ُﻦ ا َﳉ ْﻤـﻊ‬ ‫ﺑﻴﻨﻬ َﲈ‪ ،‬و َ ِﳏ ُﻞ ا ِﳋ َﻼف ﻓِﻴ َﲈ َﻳ ِﺼ ﱡﺢ ﻓِﻴﻪ ا َﳉ ْﻤﻊ‪َ ،‬و َﻗ ْﻮ ُل اﻟ ﱠﺸﺎ ِر ِح ‪َ :‬وإِ ْن َﺟ َﻌ َﻠﻨْﺎ اﻟ ﱠﻨ ْﻬ َﻲ ﻟﻠ ﱠﺘﺤﺮﻳ ِﻢ إِ َﱃ آﺧﺮه‪ ،‬ﻳ َﻘﺎ َل ﻋﻠﻴـﻪ ‪َ :‬ﻫـ َﺬا‬ ‫ﳑﻨﻮ ٌع ﺑﻼ ِﺧ َﻼف ﳌَﺎ ﻗﺪﻣﻨﺎه‪.‬‬ ‫َو ِﻣ ْﻦ َذ ِﻟ َﻚ ا ْﻋ ِﱰا ُﺿﻪ َﻋ َﲆ اﻟ ﱠﺸ ْﻴ ِﺦ َﺗ ِﻘـ ﱢﻲ اﻟـ ﱢﺪﻳ ِﻦ اﻟ ُﻘ َﺸـ ْ ِﲑ ّي ِﰲ َﻗ ْﻮ ِﻟـ ِﻪ ِﰲ َﺣـ ِﺪﻳ ِﺚ ُﻋـ ْﺜ َﲈ َن َر ِ َﴈ اﷲُ َﻋ ْﻨـ ُﻪ ‪َ :‬د َﻋـﺎ‬ ‫ﺑِ َﻮ ُﺿﻮ ٍء)‪َ ،(6‬و َذ َﻛ َﺮ)‪ِ (7‬ﰲ ِﺿ ْﻤﻨِ ِﻪ َﺣ ِﺪﻳﺚ َﺟﺎﺑِ ٍﺮ ‪َ \" :‬ﻓ َﺼ ﱠﺐ َﻋِ ّﲇ ِﻣ ْﻦ َو ُﺿﻮﺋِ ِﻪ\")‪ (8‬ﻟﻼﺳﺘﺪﻻل‪َ ،‬ﻋ َﲆ أن اﳌُ ْﺴ َﺘ ْﻌ َﻤ َﻞ)‪َ (9‬ﻃﺎ ِﻫ ٌﺮ‪ :‬إ ﱠﻧ ُﻪ‬ ‫إ ﱠﻧ ُﻪ ُﻳﻤﻜ ُﻦ أن ﻳ َﻘﺎ َل ِﰲ اﻟ ﱠﺪ ِﻟﻴ ِﻞ ‪ :‬إ ﱠن َوﺿﻮ َء ُه ﺑـﺎﻟ َﻔ ْﺘ ِﺢ ُﻣـ َ َﱰ ﱢد ٌد َﺑـ َﲔ َﻣﺎ ِﺋـ ِﻪ اﳌُ َﻌـ ﱡﺪ ﻟﻠﻮ ُﺿـﻮ ِء)‪ ،(10‬وﺑـﲔ َﻣﺎﺋِـ ِﻪ اﳌُ ْﺴـ َﺘ ْﻌ َﻤ ِﻞ ِﰲ‬ ‫اﻟﻮ ُﺿﻮ ِء)‪َ ،(11‬و َ ْﲪ ُﻠﻪ َﻋ َﲆ اﻟﺜﱠﺎ ِﲏ َأ ْو َﱃ؛ ﻷَ ﱠﻧﻪ ا َﳊ ِﻘﻴ َﻘ ُﺔ َوا ْﺳﺘِﻌ َﲈﻟﻪ ﺑﻤ َﻌﻨﻰ ا ُﳌ َﻌ ﱢﺪ َ َﳎﺎ ٌز‪ ،‬وا َﳊ ْﻤ ُﻞ َﻋ َﲆ ا َﳊ ِﻘﻴ َﻘﺔ َأ ْو َﱃ)‪.(12‬‬ ‫)‪ِ (1‬ﰲ )ب( \"اﻟﺜﺮى\" ﺧﻄﺄ‪.‬‬ ‫)‪ِ (2‬ﰲ )ب( \"إﱃ\"‪.‬‬ ‫)‪ (3‬إِ ْﺣ َﻜﺎ ُم ا ْﻷَ ْﺣ َﻜﺎم َ ْﴍح ُﻋ ْﻤ َﺪة اﻷَ ْﺣ َﻜﺎ ِم‪.(23/1) ،‬‬ ‫)‪ِ (4‬ﰲ )أ( \"ﻳﻀﺎ\" ﺧﻄﺄ‪.‬‬ ‫)‪ (5‬ﻋﺒﺎرة \"ﻷ ﱠن ِﰲ اﻟ ﱠﺘ ْﺤ ِﺮﻳﻢ اﻟﺘﺄﺛﻴﻢ ﺑﺎﻟ َﻔ ْﺼﻞ ﺑ ِﺨ َﻼف اﻟﻜﺮاﻫﺔ\" ﺳﺎﻗﻄﺔ ﻣﻦ )ب(‪.‬‬ ‫)‪َ (6‬ﺻ ِﺤﻴ ُﺢ اﻟ ُﺒ َﺨﺎ ِر ّي ‪ (4) ،(42/1) :‬ﻛِ َﺘـﺎب اﻟ ُﻮ ُﺿـﻮ ِء‪َ ،(28) ،‬ﺑـﺎ ُب اﳌَ ْﻀ َﻤ َﻀـ ِﺔ ِﰲ اﻟ ُﻮ ُﺿـﻮ ِء‪ ،(164) ،‬وا ْﻧ ُﻈـ ْﺮ ا ْ َﻷ ْر َﻗـﺎم ‪،159) :‬‬ ‫‪َ ،(6433 ،1934‬ﺻ ِﺤﻴ ُﺢ ُﻣ ْﺴﻠِﻢ ‪) :‬ص‪ِ (2) ،(119‬ﻛ َﺘﺎب اﻟ ﱠﻄ َﻬﺎ َر ِة‪َ (3) ،‬ﺑﺎ ُب ِﺻ َﻔ ِﺔ ا ْﻟ ُﻮ ُﺿﻮ ِء َو َﻛ َﲈﻟِـ ِﻪ‪ ،( 226/3) ،‬ﻛﻼﳘـﺎ ِﻣـ ْﻦ‬ ‫َﻃ ِﺮﻳ ِﻖ َﻋ َﻄﺎء ْﺑ َﻦ َﻳ ِﺰﻳﺪ اﻟﻠ ْﻴﺜِ ﱠﻲ‪َ ،‬ﻋ ْﻦ ُ ْﲪ َﺮا َن‪َ ،‬ﻣ ْﻮ َﱃ ُﻋ ْﺜ َﲈ َن ْﺑ ِﻦ َﻋ ﱠﻔﺎ َن‪َ ،‬ﻋ ْﻦ ُﻋ ْﺜ َﲈ َن ْﺑ ِﻦ َﻋ ﱠﻔﺎ َن‪ ،‬وا ْﻧ ُﻈ ْﺮ ‪.(245-226/33-4) :‬‬ ‫)‪ِ (7‬ﰲ )ب( \" َذ ِﻟ َﻚ\" ﺧﻄﺄ‪.‬‬ ‫)‪َ (8‬ﺻ ِﺤﻴ ُﺢ اﻟ ُﺒ َﺨﺎ ِر ّي ‪ (4) ،(48/1) :‬ﻛِ َﺘﺎب اﻟ ُﻮ ُﺿﻮ ِء‪َ (44) ،‬ﺑﺎ ُب َﺻ ﱢﺐ اﻟﻨﱠﺒِ ّﻲ َﺻ ﱠﲆ ا ُﷲ َﻋ َﻠ ْﻴـ ِﻪ َو َﺳـ ﱠﻠ َﻢ َو ُﺿـﻮء ُه َﻋـ َﲆ اﳌُ ْﻐ َﻤـﻰ َﻋ َﻠ ْﻴـ ِﻪ‪،‬‬ ‫)‪ِ ،(194‬ﻣ ْﻦ َﻃ ِﺮﻳ ِﻖ ُﺷ ْﻌ َﺒ َﺔ‪َ ،‬ﻋ ْﻦ ُ َﳏ ﱠﻤﺪ ْﺑ ِﻦ اﳌُ ْﻨ َﻜ ِﺪ ِر‪َ ،‬ﻋ ْﻦ َﺟﺎﺑِ ِﺮ ْﺑ ِﻦ َﻋ ْﺒﺪ اﷲِ‪ ،‬ﺑـﻪ‪ ،‬وا ْﻧ ُﻈـ ْﺮ ا ْﻷَ ْر َﻗـﺎم ‪،5676 ،5664 ،5651 ،4577) :‬‬ ‫‪َ ،(7309 ،6743 ،6723‬ﺻ ِﺤﻴ ُﺢ ُﻣ ْﺴﻠِﻢ ‪) :‬ص‪ِ (23) ،(658‬ﻛ َﺘﺎب ا ْﻟ َﻔ َﺮا ِﺋ ِﺾ‪َ (2) ،‬ﺑﺎ ُب ِﻣـ َﲑا ِث ا ْﻟ َﻜ َﻼ َﻟـ ِﺔ‪ِ ،(1616/5) ،‬ﻣـ ْﻦ‬ ‫َﻃ ِﺮﻳ ِﻖ ُﺳ ْﻔ َﻴﺎ ِن ْﺑ ِﻦ ُﻋ َﻴ ْﻴ َﻨﺔ‪َ ،‬ﻋ ْﻦ ُ َﳏ ﱠﻤﺪ ْﺑ ِﻦ ا ُْﳌﻨْ َﻜ ِﺪ ِر َﻋ ْﻦ َﺟﺎﺑِ ِﺮ ْﺑ ِﻦ َﻋ ْﺒﺪ اﷲِ‪ ،‬ﺑﻪ‪ ،‬وا ْﻧ ُﻈ ْﺮ ا ْﻷَ ْر َﻗﺎم ‪.(1616/8-6) :‬‬ ‫)‪ِ (9‬ﰲ )ب( \"اﳌﺘﻌﻤﻞ\" ﺧﻄﺄ‪.‬‬ ‫)‪ِ (10‬ﰲ )ب( ِز َﻳﺎ َدة \"اﳌُ ْﺴ َﺘ ْﻌ َﻤﻞ\" ﺧﻄﺄ‪.‬‬ ‫)‪ِ (11‬ﰲ )ب( \"اﻟﻐﺮض\" ﺧﻄﺄ‪.‬‬ ‫)‪ (12‬إِ ْﺣ َﻜﺎ ُم ا ْ َﻷ ْﺣ َﻜﺎم َ ْﴍح ُﻋ ْﻤ َﺪة ا َﻷ ْﺣ َﻜﺎ ِم‪.(32/1) ،‬‬ ‫‪239‬‬