‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‬

‫ﺟﺎﻣﻌﺔ ﺍﳌﻠﻚ ﻓﻴﺼﻞ‬
‫ﻋﻤﺎﺩﺓ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻌﻠﻴﺎ‬
‫ﻛﻠﻴﺔ ﺍﻟﺘﺮﺑﻴﺔ‬

‫) ﺍﻋﺘﻤﺎﺩ ﳉﻨﺔ ﺍﳌﻨﺎﻗﺸﺔ ﻭﺍﳊﻜﻢ (‬

‫‪/‬‬ ‫‪/‬‬ ‫ﻧﻮﻗﺸﺖ ﺭﺳﺎﻟﺔ ﺍﻟﻄﺎﻟﺐ ‪ /‬ﻋﺪﻧﺎﻥ ﺑﻦ ﻧﺎﺻﺮ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺍﳌﻠﺤﻢ ﺑﺘﺎﺭﻳﺦ‪:‬‬
‫ﻭﺗﻜﻮﻧﺖ ﳉﻨﺔ ﺍﳌﻨﺎﻗﺸﺔ ﻭﺍﳊﻜﻢ ﻣﻦ ﺍﻷﺳﺎﺗﺬﺓ‪:‬‬

‫ﺍﻟﺘﻮﻗﻴﻊ‬ ‫ﺍﻟﻮﻇﻴﻔﺔ‬ ‫ﺍﻻﺳﻢ‬

‫‪ -١‬ﺃ‪ .‬ﺩ ﳏﻤﺪ ﺍﻟﺰﻳﻦ ﺯﺭ‪‬ﻭﻕ ﺍﻷﺳﺘﺎﺫ ﺑﻘﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﻜﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻟﻠﺒﻨﺎﺕ ﺑﺎﻟﺪﻣﺎﻡ‬
‫‪ -٢‬ﺩ‪ .‬ﺍﳊﺴﲔ ﺍﻟﻨﻮﺭ ﻳﻮﺳﻒ ﺍﻷﺳﺘﺎﺫ ﺍﳌﺸﺎﺭﻙ ﺑﻘﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﻜﻠﻴﺔ ﺍﻟﺘﺮﺑﻴﺔ ﲜﺎﻣﻌﺔ ﺍﳌﻠﻚ ﻓﻴﺼﻞ‬
‫ﺍﻷﺳﺘﺎﺫ ﺍﳌﺴﺎﻋﺪ ﺑﻘﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﻜﻠﻴﺔ ﺍﻟﺘﺮﺑﻴﺔ ﲜﺎﻣﻌﺔ ﺍﳌﻠﻚ ﻓﻴﺼﻞ‬ ‫‪ -٣‬ﺩ‪ .‬ﺃﺳﺎﻣﺔ ﻋﻄﻴﺔ‬

‫ﻗﺮﺍﺭ ﺍﻟﻠﺠﻨﺔ ‪:‬‬

‫‪/‬‬ ‫‪/‬‬ ‫ﺗﺎﺭﻳﺢ ﻣﻮﺍﻓﻘﺔ ﳎﻠﺲ ﺍﻟﻜﻠﻴﺔ ﻋﻠﻰ ﺍﳌﻨﺢ‪:‬‬
 ‫ﻣﻠﺨﺺ ﺍﻟﺮﺳﺎﻟﺔ‪:‬‬

‫ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻋﻨﻮﺍ‪‬ﺎ ) ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﻘﺮﺁﻧﻴﺔ ﰲ ﺷﺮﻭﺡ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﳌﻘﺪﻣﺘـﻪ ﺍﶈـﺴﺒﺔ‬
‫ﺩﺭﺍﺳﺔ ﳓﻮﻳﺔ (‪.‬‬
‫ﻣﻨﻬﺞ ﺍﻟﺮﺳﺎﻟﺔ‪:‬‬
‫ﺍﻟﺒﺤﺚ ﰲ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻳﺴﲑ ﻭﻓﻖ ﺍﳌﻨﻬﺞ ﺍﻟﻮﺻﻔﻲ ﺍﻟﺘﺤﻠﻴﻠﻲ‪.‬‬
‫ﲢﺘﻮﻱ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻋﻠﻰ ﲤﻬﻴﺪ ﻭﺃﺭﺑﻌﺔ ﻓﺼﻮﻝ ﺇﱃ ﺟﺎﻧﺐ ﺍﳋﺎﲤﺔ‪.‬‬
‫ﺩﺍﺭ ﺍﻟﺘﻤﻬﻴﺪ ﺣﻮﻝ ﺣﻴﺎﺓ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ‪ ،‬ﻭﺗﻌﺮﻳﻒ ﺑﺎﳌﻘﺪﻣﺔ ﻟﻐﺔ ﻭﺍﺻﻄﻼﺣﺎﹰ ‪ ،‬ﻭﺳﺒﺐ‬
‫ﺗﺄﻟﻴﻒ ﺍﻟﻜﺘﺎﺏ ‪ ،‬ﻭﻃﺮﻳﻘﺘﻪ ‪ ،‬ﻭﻗﻴﻤﺘﻪ ﺍﻟﻌﻠﻤﻴﺔ ‪.‬‬
‫ﺗﻨﺎﻭﻝ ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ ﺍﻟﺸﻮﺍﻫﺪ ﻣﻦ ﺣﻴﺚ ﺍﻟﻠﻐﺔ ﻭﺍﻻﺻﻄﻼﺡ‪ ،‬ﻭﺃﻗﺴﺎﻡ ﺍﻟﺸﻮﺍﻫﺪ‪،‬‬
‫ﻭﻗﻴﻤﺘﻬﺎ‪.‬‬
‫ﻭﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ﰲ ﺷﻮﺍﻫﺪ ﺍﻻﺳﻢ‪ ،‬ﻭﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ﰲ ﺷﻮﺍﻫﺪ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ‬
‫ﰲ ﺷﻮﺍﻫﺪ ﺍﳊﺮﻑ‪ .‬ﻭﲢﺖ ﻛﻞ ﻓﺼﻞ ﻣﺒﺎﺣﺚ ﺣﻮﺕ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﻟﻨﺤﻮﻳـﺔ ﺍﻟـﱵ‬
‫ﺍﺳﺘﺸﻬﺪ ﻋﻠﻴﻬﺎ ﺍﻟﺸﺎﺭﺡ‪.‬‬
‫ﻭﻗﺪ ﺳﺠﻠﺖ ﺍﳋﺎﲤﺔ ﺃﻫﻢ ﻧﺘﺎﺋﺞ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﺑﻌﺪ ﺍﳋﺎﲤﺔ ﺍﻟﻔﻬﺎﺭﺱ ﺍﻟﻔﻨﻴـﺔ‪ ،‬ﰒ ﺛﺒـﺖ‬
‫ﺑﺎﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ‪.‬‬
Abstract:

The title of the thesis is “The Qura’anic Evidences in

Ibn Babshaz’s introduction ‘Al-Mohsibah: A grammatical
Study’ ”. The thesis follows the analytical and descriptive
approach. It contains an introduction, four chapters and a
conclusion. The introduction includes a glance about the
life of Ibn Babshaz, and the linguistic and semantic
definition of Ibn Babshaz’s introduction. It also sheds light
on the reason behind publishing Ibn Babshaz’s introduction
and its approach and scientific value. The first chapter
tackles the linguistic and semantic definition of the
“Evidences”, it types and weights. The second chapter
studies “Nouns Evidences”. The third chapter studies
“verbs Evidences”. The forth chapter studies “Letters
Evidences”. These chapters include a through discussion of
the grammatical issues form Ibn Babshaz’s perspective.
The conclusion lists the most important findings of the
research followed by an index and a bibliography.
 ‫ 
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‫ﺍﳊﻤﺪ ﷲ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺧﲑ ﻣﻦ ﻧﻄﻖ ﺑﻠﻐﺔ ﺍﻟﻀﺎﺩ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭ ﺃﺻﺤﺎﺑﻪ‬
‫ﻻ ﺗﺰﺍﻝ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺭﺍﺳﺨﺔ ﰲ ﻧﻔﻮﺱ ﺃﺻﺤﺎ‪‬ﺎ‪ ،‬ﲟﺎ ﺳﺨﺮﻩ ﺍﷲ ﺗﻌﺎﱃ ﳍﺎ ﻣﻦ ﻭﺳﺎﺋﻞ ﺍﳊﻔﻆ‬
‫ﻭﺍﻟﺼﻮﻥ‪ ،‬ﻓﻐﺪﺕ ﻫﺬﻩ ﺍﻟﻠﻐﺔ ﺍﳋﺎﻟﺪﺓ ﻣﻮﺿﻊ ﲝﺚ ﻭﺩﺭﺍﺳﺔ ﻭﺗﻨﻘﻴﺐ ﻣﻦ ﻟﺪﻥ ﺍﻟﺒﺎﺣﺜﲔ‬
‫ﻭﺍﻟﺪﺍﺭﺳﲔ‪ ،‬ﻓﺄﺩﺍﺭﻭﺍ ﺣﻮﳍﺎ ﺍﻟﺒﺤﻮﺙ‪ ،‬ﻭﺃﻟﻔﻮﺍ ﻓﻴﻬﺎ ﺍﻟﻜﺘﺐ‪ ،‬ﻓﻬﻲ ﻣﻌﲔ ﻻ ﻳﻨﻀﺐ‪ ،‬ﻭﻗﺮﺓ ﻋﲔ ﻻ‬
‫ﺗﻨﻘﻄﻊ‪.‬‬
‫ﻋﺮﻑ ﺍﻟﻨﺤﺎﺓ ﺍﻟﻌﺮﺏ ﻟﻮﻧﹰﺎ ﺟﺪﻳﺪﹰﺍ ﻣﻦ ﺍﻟﺘﺄﻟﻴﻒ ﻣﻨﺬ ﻋﺼﺮ ﻣﺒﻜﺮ‪ ،‬ﺫﻟﻚ ﺍﻟﻨﻮﻉ ﺍﻟﺬﻱ ﻳﻌﺘﻤﺪ ﻋﻠﻰ‬
‫ﺗﺄﻟﻴﻒ ﺍﻟﻜﺘﺐ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﺼﻐﲑﺓ ﻭﺍﻟﱵ ﲣﺼﺺ ﻋﺎﺩﺓ ﻟﻠﻤﺒﺘﺪﺋﲔ‪ ،‬ﺑﻘﺼﺪ ﺍﻟﺘﺴﻬﻴﻞ ﻭﺍﻹﳚﺎﺯ‬
‫ﻓﺘﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﺃﺷﺒﻪ ﺑﺎﳌﻘﺪﻣﺔ ﺃﻭ ﺍﳌﺪﺧﻞ ﻟﻌﻠﻢ ﺃﺳﺲ ﺍﻟﻨﺤﻮ ﻭﺿﻮﺍﺑﻄﻪ‪ ،‬ﻛﻜﺘﺎﺏ ﺍﳉﻤﻞ‬
‫ﻟﻠﺰﺟﺎﺟﻲ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ﻟﻠﻔﺎﺭﺳﻲ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﻠﻤﻊ ﻻﺑﻦ ﺟﲏ‪.‬‬
‫ﻭﻗﺪ ﺳﺎﺭ ﻋﺪﺩ ﻣﻦ ﺍﻟﻨﺤﺎﺓ ﺍﻟﻌﺮﺏ ﻋﻠﻰ ‪‬ﺞ ﻣﻦ ﺳﺒﻘﻬﻢ ﰲ ﺗﺄﻟﻴﻒ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﺨﺘﺼﺮﺍﺕ‪،‬‬
‫ﺧﺎﺻﺔ ﺇﺫﺍ ﺩﻋﺖ ﺿﺮﻭﺭﺓ ﺇﱃ ﺗﺄﻟﻴﻒ ﳐﺘﺼﺮ ﰲ ﺍﻟﻨﺤﻮ ﺃﻭ ﻏﲑﻩ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻷﺧﺮﻯ‪ ،‬ﺣﲔ ﻳﻄﻠﺐ‬
‫ﻣﻦ ﺃﺣﺪﻫﻢ ﻛﺘﺎﺑﺔ ﻣﺆﻟﻒ ﻣﻮﺟﺰ ﻣﻔﻴﺪ ﰲ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺃﻭ ﺫﺍﻙ؛ ﺇﻻ ﺃﻥ ﺑﻌﺾ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‬
‫ﻗﺪ ﺗﺄﰐ ﺃﻗﻞ ﺃﻣﺜﻠﺔ ﻭﻭﺿﻮﺣﺎﹰ‪ ،‬ﻓﺘﻈﻬﺮ ﺍﳊﺎﺟﺔ ﻣﻠﺤﺔ ﺇﱃ ﻣﻦ ﻳﺸﺮﺣﻬﺎ ﻭﻳﻌﻠﻖ ﻋﻠﻴﻬﺎ ﻛﻲ ﺗ‪‬ﻔﻬﻢ‬
‫ﻓﻬﻤﹰﺎ ﺻﺤﻴﺤًﹰﺎ‪.‬‬
‫ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﺣﻈﻴﺖ ﲟﻜﺎﻧﺔ ﺭﻓﻴﻌﺔ ﻭﺷﻬﺮﺓ ﻭﺍﺳﻌﺔ‪ ،‬ﻭﺩﺍﺭ ﺣﻮﳍﺎ ﻋﺪﺩ ﻣﻦ ﺍﻟﺸﺮﻭﺡ‪:‬‬
‫ﻛﺘﺎﺏ ) ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴِﺒﺔ (‪ ،‬ﻟﻄﺎﻫﺮ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺑﺎﺑ‪‬ﺸﺎﺫ‪ ،‬ﻭﻫﻮ ﻣﻦ ﳓﺎﺓ ﺍﻟﻘﺮﻥ ﺍﳋﺎﻣﺲ ﺍﳍﺠﺮﻱ‬
‫ﺍﻟﺬﻳﻦ ﻋﺮﻓﻮﺍ ﺑﺘﻨﻮﻉ ﺍﻟﺜﻘﺎﻓﺔ‪ ،‬ﻓﻘﺪ ﺃﺧﺬ ﺍﻟﺮﺟﻞ ﻣﻦ ﻛﻞ ﻓﻦ ﺑﻄﺮﻑ‪ ،‬ﻓﻠﺪﻳﻪ ﺇﳌﺎﻡ ﺑﻌﻠﻢ ﺍﻟﻘﺮﺁﻥ‪،‬‬
‫ﻭﺍﻟﺘﻔﺴﲑ‪ ،‬ﻭﺍﻟﻨﺤﻮ‪ ،‬ﻭﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻋﻠﻮﻡ ﺍﻟﻠﻐﺔ‪ ،‬ﺇﱃ ﺟﺎﻧﺐ ﻣﻌﺮﻓﺘﻪ ﻭﺇﳌﺎﻣﻪ ﺑﻌﻠﻢ ﺍﻟﻘﺮﺁﺀﺍﺕ‪.‬‬
‫ﺃﻣﺎ ﻋﻦ ﻛﺘﺎﺑﻪ ﺍﳌﻮﺳﻮﻡ ﺑﺎﳌﻘﺪﻣﺔ ‪ -‬ﻭﻋﺮﻓﺖ ﺃﻳﻀﹰﺎ ﺑﺎﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ ‪ -‬ﻓﻘﺪ ﻧﺎﻟﺖ ﻫﺬﻩ ﺍﳌﻘﺪﻣﺔ‬
‫ﻣﱰﻟﺔ ﻛﺒﲑﺓ‪ ،‬ﻭﻗﻴﻤﺔ ﻋﻈﻴﻤﺔ‪ ،‬ﻭﺷﻬﺮﺓ ﻭﺍﺳﻌﺔ ﲡﻠﺖ ﰲ ﻋﻨﺎﻳﺔ ﺍﻟﺪﺍﺭﺳﲔ ‪‬ﺎ‪ ،‬ﳌﺎ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻴﻪ ﻣﻦ‬
‫ﺃﺳﺲ ﺍﻟﻨﺤﻮ ﻭﻗﻮﺍﻋﺪﻩ‪.‬‬
 ‫ﻭﻷﳘﻴﺔ ﻫﺬﻩ ﺍﳌﻘﺪﻣﺔ ﻛﺜﺮﺕ ﺣﻮﳍﺎ ﺍﻟﺸﺮﻭﺡ؛ ﺑﻞ ﻧﻈﻤﺖ ﻭﺍﺧﺘﺼﺮﺕ‪ .‬ﻭﻗﺪ ﺷﺮﺡ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‬
‫ﻧﻔﺴﻪ ﻣﻘﺪﻣﺘﻪ‪ ،‬ﻛﻤﺎ ﺷﺮﺣﻬﺎ ﺃﺣﺪ ﺗﻼﻣﺬﺗﻪ ﻭﻫﻮ ﺍﺑﻦ ﺍﻟﻔﺤﺎﻡ‪ ،‬ﻭﺷﺮﺣﻬﺎ ﺍﺑﻦ ﻫﻄﻴﻞ‪ ،‬ﻭﻛﺬﻟﻚ‬
‫ﺍﻹﻣﺎﻡ ﳛﲕ ﺑﻦ ﲪﺰﺓ ﺍﻟﻌﻠﻮﻱ‪ ،‬ﻭﻏﲑﻫﻢ‪١.‬‬
‫ﻭﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﰲ ﻣﺆﻟﻔﻪ ﻫﺬﺍ ﻳﻨﻬﺞ ‪‬ﺞ ﺍﻟﻨﺤﺎﺓ ﺍﻟﺬﻳﻦ ﺳﺒﻘﻮﻩ‪ ،‬ﻭﻳﺪﻭﺭ ﰲ ﻓﻠﻜﻬﻢ‪ ،‬ﻣﺴﺘﺨﺪﻣﹰﺎ‬
‫ﺷﻮﺍﻫﺪﻫﻢ ﻭﺃﺩﻟﺘﻬﻢ‪ ،‬ﻓﻘﺪ ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﰲ ﻣﻘﺪﻣﺘﻪ ﲟﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻟﺸﻮﺍﻫﺪ ﻟﺘﻮﺿﻴﺢ‬
‫ﻗﻮﺍﻋﺪ ﺍﻟﻠﻐﺔ ﻭﺗﻘﺮﻳﺮ ﺃﺣﻜﺎﻣﻬﺎ‪ ،‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﺸﻮﺍﻫﺪ ﺷﻮﺍﻫﺪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﻗﺮﺁﺀﺍﺗﻪ‪ ،‬ﺍﻟﱵ ﻛﺎﻥ‬
‫ﳍﺎ ﻧﺼﻴﺐ ﺍﻟﺴﺒﻖ ﻋﻠﻰ ﺍﻷﻧﻮﺍﻉ ﺍﻷﺧﺮﻯ ﻣﻦ ﺍﻟﺸﻮﺍﻫﺪ‪ ،‬ﻓﺎﻟﺸﻮﺍﻫﺪ ﺍﻟﻘﺮﺁﻧﻴﺔ ﰲ ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ‬
‫ﻼ‪ -‬ﻻ ﻳﺴﺘﻬﺎﻥ ﺑﻪ‪ -‬ﺍﻋﺘﻤﺪ ﻋﻠﻴﻪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.‬‬‫ﺍﶈﺴﺒﺔ ﲤﺜﻞ ﺛﻘ ﹰ‬
‫ﻭﻷﳘﻴﺔ ﺍﻟﺸﺎﻫﺪ ﺍﻟﻘﺮﺁﱐ ﰲ ﺗﻮﺿﻴﺢ ﻗﻮﺍﻋﺪ ﺍﻟﻠﻐﺔ ﻭﺗﻘﺮﻳﺮ ﺃﺣﻜﺎﻣﻬﺎ‪ ،‬ﻭﺗﺒﻴﲔ ﻇﻮﺍﻫﺮﻫﺎ‪ ،‬ﺭﺃﻳﺖ ﻣﻦ‬
‫ﺍﳌﻨﺎﺳﺐ ﺃﻥ ﺗﻜﻮﻥ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﱵ ﺍﺳﺘﺸﻬﺪ ‪‬ﺎ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﰲ ﻛﺘﺎﺑﻪ ﻣﻮﺿﻊ ﺩﺭﺍﺳﺔ ﻭﲝﺚ‪،‬‬
‫ﺧﺎﺻﺔ ﺃﻥ ﺩﺭﺍﺳﺔ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﻘﺮﺁﻧﻴﺔ ﰲ ﻛﺘﺐ ﺍﻟﻨﺤﺎﺓ ﱂ ﲢﻆ ﺑﺎﻟﻨﺼﻴﺐ ﺍﻟﻮﺍﻓﺮ ﺍﻟﺬﻱ ﺣﻈﻴﺖ ﺑﻪ‬
‫ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﺸﻌﺮﻳﺔ‪.‬‬
‫ﻭﻳﻜﺎﺩ ﺍﻫﺘﻤﺎﻡ ﺍﻟﻨﺤﺎﺓ ﺍﻟﻘﺪﻣﺎﺀ ﻳﻨﺼﺐ ﻋﻠﻰ ﺩﺭﺍﺳﺔ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﺸﻌﺮﻳﺔ ﺣﱴ ﺃﻥ ﻛﻠﻤﺔ ) ﺷﺎﻫﺪ (‬
‫ﺍﻗﺘﺮﻧﺖ ﺑﺎﻟﺸﻮﺍﻫﺪ ﺍﻟﺸﻌﺮﻳﺔ‪ ،‬ﻓﻬﻨﺎﻙ ﺷﺮﺡ ﺷﻮﺍﻫﺪ ﺍﳌﻐﲏ‪ ،‬ﻭﺷﺮﺡ ﺷﻮﺍﻫﺪ ﺍﻹﻳﻀﺎﺡ‪ ،‬ﻭﺷﺮﺡ‬
‫ﺷﻮﺍﻫﺪ ﺍﻟﻜﺎﻓﻴﺔ‪ ،‬ﻭﻏﲑﻫﺎ‪.‬‬
‫ﻭﻗﺪ ﺳﺎﺭ ﻋﺪﺩ ﻣﻦ ﺍﻟﺪﺍﺭﺳﲔ ﰲ ﻋﺼﺮﻧﺎ ﺍﳊﺎﺿﺮ ﻋﻠﻰ ‪‬ﺞ ﺍﻷﻗﺪﻣﲔ ﰲ ﺇﻓﺮﺍﺩ ﺍﻟﺸﻮﺍﻫﺪ‬
‫ﺍﻟﺸﻌﺮﻳﺔ ﺑﺎﻟﺒﺤﺚ ﻭﺍﻟﺪﺭﺱ‪ ،‬ﳑﺎ ﺟﻌﻞ ﺍﻟﻌﻨﺎﻳﺔ ﺑﺪﺭﺍﺳﺔ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺿﻌﻴﻔﹰﺎ ﻗﻠﻴﻼﹰ‪ ،‬ﻋﻠﻰ ﺍﻟﺮﻏﻢ‬
‫ﻣﻦ ﺃﳘﻴﺔ ﺍﻻﺳﺘﺸﻬﺎﺩ ﺑﻨﺼﻮﺹ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﻭﻋﻠﻰ ﻗﻠﺔ ﺍﺳﺘﺸﻬﺎﺩ ﺍﻟﻨﺤﻮﻳﲔ ﺑﺎﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‪،‬‬
‫ﺇﺫﺍ ﻣﺎ ﻗﻮﺭﻥ ﺫﻟﻚ ﺑﺎﻻﺳﺘﺸﻬﺎﺩ ﺑﺎﻟﺸﻌﺮ‪.‬‬
‫ﻭﻗﺪ ﻓﻄﻦ ﲨﻊ ﻣﻦ ﺍﻟﺪﺍﺭﺳﲔ ﻭﺍﶈﻘﻘﲔ ﺇﱃ ﺫﻟﻚ‪ ،‬ﻓﻴﻤﻤﻮﺍ ﺃﻧﻈﺎﺭﻫﻢ ﺷﻄﺮ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‪،‬‬
‫ﻓﺠﻌﻠﻮﺍ ﻋﻤﻠﻬﻢ ﰲ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ ،‬ﻓﺪﺭﺳﻮﻫﺎ ﻣﻦ ﻣﻈﺎ‪‬ﺎ ﰲ ﻛﺘﺐ ﺍﻟﻨﺤﻮ‪ ،‬ﻟﻴﻔﺘﺤﻮﺍ ﺁﻓﺎﻗﹰﺎ‬
‫ﺭﺣﺒﺔ ﰲ ﳎﺎﻝ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻨﺤﻮﻳﺔ ﻭﺍﻟﻠﻐﻮﻳﺔ‪.‬‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،‬ﲢﻘﻴﻖ ﺧﺎﻟﺪ ﻋﺒﺎﻟﻜﺮﱘ ﲨﻌﺔ‪ ،‬ﺍﳌﻄﺒﻌﺔ ﺍﻟﻌﺼﺮﻳﺔ‪ ،‬ﺍﻟﻜﻮﻳﺖ‪ ،‬ﻁ‪١٩٧٦ ،١‬ﻡ‪.‬‬
‫) ‪.( ٣١ – ٣٠ /١‬‬
‫ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺎﺕ‪ :‬ﺩﺭﺍﺳﺔ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﻘﺮﺁﻧﻴﺔ ﰲ ﻛﺘﺎﺏ ) ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ(‪ ،‬ﻟﻌﺒﺪﺍﻟﻌﺰﻳﺰ‬
‫ﺑﻦ ﻋﺒﺪﺍﶈﺴﻦ ﺃﺑﺎﳕﻲ‪ ،‬ﻭﺩﺭﺍﺳﺔ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﻘﺮﺁﻧﻴﺔ ﰲ ﻛﺘﺎﺏ ) ﺍﻹﻧﺼﺎﻑ (‪ ،‬ﻟﻌﺒﺪﺍﷲ ﺑﻦ ﳏﻤﺪ‬
‫ﺍﳌﻨﺼﻮﺭ‪.‬‬
‫ﻭﻣﻨﻬﺎ ﺩﺭﺍﺳﺔ ﻷﺳﺘﺎﺫﻱ ﺍﻟﻜﺮﱘ ﺍﻟﺪﻛﺘﻮﺭ ﺣﺴﲔ ﺍﻟﻨﻮﺭ ﺑﻌﻨﻮﺍﻥ‪ ) :‬ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﻘﺮﺁﻧﻴﺔ ﰲ ﺍﳉﺰﺀ‬
‫ﺍﻷﻭﻝ ﻣﻦ ﻛﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ (‪ .‬ﻭﻛﺬﻟﻚ ) ﺍﻟﺸﻮﺍﻫﺪ ﰲ ﺍﻟﻨﺤﻮ ﺍﻟﻌﺮﰊ (‪ ،‬ﻟﻌﺒﺪﺍﻟﻌﺰﻳﺰ ﻋﻠﻲ ﺻﺎﱀ‪،‬‬
‫ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﱵ ﺗﻨﺎﻭﻟﺖ ﺍﻟﺸﻮﺍﻫﺪ ﺑﺸﻜﻞ ﻋﺎﻡ ﺃﻭ ﺧﺼﺖ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺑﺎﻟﺒﺤﺚ‬
‫ﻭﺍﻟﺘﺤﻠﻴﻞ‪.‬‬
‫ﻭﻗﺪ ﺃﻟﻔﺖ ﻛﺘﺐ ﰲ ﳎﺎﻝ ﺇﻋﺮﺍﺏ ﺷﻮﺍﻫﺪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﺑﻌﺾ ﺍﻟﻜﺘﺐ ﺍﻟﻨﺤﻮﻳﺔ‪ ،‬ﻣﺜﻞ‬
‫) ﺇﻋﺮﺍﺏ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﻘﺮﺁﻧﻴﺔ ﰲ ﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ ( ﻟﻠﺪﻛﺘﻮﺭ ﺭﻳﺎﺽ ﺍﳋﻮﺍﻡ‪ ،‬ﻭﻛﺘﺎﺏ ) ﺇﻋﺮﺍﺏ‬
‫ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﻨﺤﻮﻳﺔ ﰲ ﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ ( ﻟﻠﺪﻛﺘﻮﺭ ﻋﺒﺪﺍﳉﻮﺍﺩ ﺣﺴﲔ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻜﺘﺐ‬
‫ﺍﻗﺘﺼﺮﺕ ﻋﻠﻰ ﺇﻋﺮﺍﺏ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺩﻭﻥ ﺗﻨﺎﻭﳍﺎ ﺑﺎﻟﺸﺮﺡ ﻭﺍﻟﺘﺤﻠﻴﻞ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻳﺄﰐ ﰲ ﺭﻛﺐ ﺩﺭﺍﺳﺔ ﺷﻮﺍﻫﺪ ﺍﻟﻨﺤﻮ ‪ ،‬ﻭﳜﺺ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﻘﺮﺁﻧﻴﺔ ﰲ ﻛﺘﺎﺏ‬
‫) ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ ( ﻻﺑﻦ ﺑﺎﺑﺸﺎﺫ ‪‬ﺬﺍ ﺍﻟﺪﺭﺱ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻟﻠﺒﺤﺚ ﻣﻜﺎﻥ‪ ،‬ﻓﻬﻮ ﻳ‪‬ﺠﻠﹼﻲ ﺟﻮﺍﻧﺐ ﻟﺸﺨﺼﻴﺔ ﻋﻠﻢ ﻣﻦ ﺃﻋﻼﻡ ﺍﻟﻨﺤـﺎﺓ ﻛـﺎﻥ ﳍـﺎ‬
‫ﺇﺳﻬﺎﻣﺎﺕ ﻛﺒﲑﺓ ﰲ ﲰﺎﺀ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻛﻤﺎ ﻳﺸﺮ‪‬ﻑ ﲞﺪﻣﺔ ﻟﻐﺔ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺑﺪﺭﺍﺳـﺔ ﺁﻱ‬
‫ﺍﻟﺬﻛﺮ ﺍﳊﻜﻴﻢ ﻓﻴﻪ‪ ،‬ﻭﻳ‪‬ﺴﻬﻢ ﰲ ﺇﺑﺮﺍﺯ ﺃﳘﻴﺔ ﺩﺭﺍﺳﺔ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﻘﺮﺁﻧﻴـﺔ‪ ،‬ﻭﻗﻴﻤـﺔ ﺍﻻﺳﺘـﺸﻬﺎﺩ‬
‫ﺑﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻓﻬﻲ ﺗﺘﻴﺢ ﻟﻠﺪﺍﺭﺱ ﻓﺮﺻﺔ ﺍﻟﺮﺑﻂ ﺑﲔ ﺍﳉﺎﻧـﺐ ﺍﻟﻨﻈـﺮﻱ ﻭﺍﳉﺎﻧـﺐ‬
‫ﺍﻟﺘﻄﺒﻴﻘﻲ ﰲ ﺍﻟﻨﺤﻮ ﺍﻟﻌﺮﰊ‪ ،‬ﻭﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﻛﺜﺮ ٍﺓ ﻣﻦ ﺃﺑﻮﺍﺑﻪ ﺩﺭﺍﺳﺔ ﻭﺗﻄﺒﻴﻘﺎﹰ‪ ،‬ﻭﺗﺰﻳﺪ ﻣﻦ ﺧﱪﺗـﻪ‬
‫ﻭﻣﻌﺮﻓﺘﻪ ﲟﻮﺿﻮﻋﺎﺕ ﺍﻟﻨﺤﻮ ﺍﻟﻌﺮﰊ ﻭﻗﻮﺍﻋﺪﻩ‪ ،‬ﺇﺿﺎﻓﺔ ﺇﱃ ﺍﻟﻮﻗﻮﻑ ﻋﻠـﻰ ﻭﺟـﻮﻩ ﺍﻹﻋـﺮﺍﺏ‬
‫ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﻭﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‪.‬‬
‫ﻭﺍﻟﺒﺤﺚ ﻳﻨﻬﺞ ﻣﻨﻬﺠﹰﺎ ﻳﻘﻮﻡ ﻋﻠﻰ ﺗﻮﺿﻴﺢ ﻣﻮﺿﻊ ﺍﻟﺸﺎﻫﺪ ﺍﻟﻘﺮﺁﱐ‪ ،‬ﻭﻧﺴﺒﺘﻪ‪ ،‬ﻭﲢﻠﻴﻠﻪ‪ ،‬ﺑﺘﺘﺒﻊ‬
‫ﺁﺭﺍﺀ ﺍﻟﻨﺤﺎﺓ ﻭﺍﳌﻔﺴﺮﻳﻦ‪ ،‬ﻭﺃﻭﺟﻪ ﺍﻹﻋﺮﺍﺏ ﺍﳌﺨﺘﻠﻔﺔ ﻓﻴﻪ ﺇﻥ ﻛﺎﻥ ﺍﳌﻘﺎﻡ ﻳﺘﻄﻠﺐ ﺫﻟﻚ‪ ،‬ﻣﺮﺟﺤﹰﺎ‪-‬‬
‫ﻣﺎ ﺃﻣﻜﻨﲏ ﺫﻟﻚ‪ -‬ﰲ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﺩﺍﺭ ﺣﻮﳍﺎ ﺧﻼﻑ‪ .‬ﻣﻊ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﻣﺎ ﻗﺪ ﻳﻜﻮﻥ ﻓﻴﻪ ﻣﻦ‬
‫ﻗﺮﺍﺀﺍﺕ‪ ،‬ﻭﻧﺴﺒﺘﻬﺎ ﺇﱃ ﻣﻮﺍﺿﻌﻬﺎ‪ ،‬ﺧﺎﺻﺔ ﺃﻥ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻳﻮﱄ ﺃﻣﺮ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻫﺘﻤﺎﻣﹰﺎ ﻳﺴﺘﺤﻖ‬
‫ﺍﻟﺪﺭﺱ ﻭﺍﻟﺒﺤﺚ‪.‬‬
‫ﻭﻗﺪ ﹼﰎ ﺗﻘﺴﻴﻢ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺣﺴﺐ ﻭﺭﻭﺩﻫﺎ ﰲ ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﻟﺘﺰﺍﻣﹰﺎ ﲟﻨﻬﺞ ﺍﳌﺆﻟﻒ ﰲ‬
‫ﺷﺮﺣﻪ‪ ،‬ﺣﻴﺚ ﻗﺴﻢ ﻛﺘﺎﺑﻪ ﺇﱃ ﻋﺸﺮﺓ ﻓﺼﻮﻝ ﺭﺋﻴﺴﺔ‪ ،‬ﻫﻲ‪ :‬ﻓﺼﻞ ﺍﻻﺳﻢ‪ ،‬ﻭﻓﺼﻞ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﻓﺼﻞ‬
‫ﺍﳊﺮﻑ‪ ،‬ﻭﻓﺼﻞ ﺍﻟﺮﻓﻊ‪ ،‬ﻭﻓﺼﻞ ﺍﻟﻨﺼﺐ‪ ،‬ﻭﻓﺼﻞ ﺍﳉﺮ‪ ،‬ﻭﻓﺼﻞ ﺍﳉﺰﻡ‪ ،‬ﻭﻓﺼﻞ ﺍﻟﻌﺎﻣﻞ‪ ،‬ﻭﻓﺼﻞ‬
‫ﺍﻟﺘﺎﺑﻊ‪ ،‬ﻭﻓﺼﻞ ﺍﳋﻂ ‪.‬‬
‫ﻭﻗﺪ ﺭﺃﻳﺖ ﺗﻘﺴﻴﻢ ﺍﻟﺒﺤﺚ ﺇﱃ ﻣﻘﺪﻣﺔ‪ ،‬ﻭﲤﻬﻴﺪ ﺩﺍﺭ ﺣﻮﻝ ﺣﻴﺎﺓ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،‬ﺍﲰﻪ ﻭﻧﺴﺒﻪ ﻭﻧﺸﺄﺗﻪ‬
‫ﻭﺷﻴﻮﺧﻪ ﻭﺗﻼﻣﻴﺬﻩ ﻭﺛﻘﺎﻓﺘﻪ ﻭﺁﺛﺎﺭﻩ‪ .‬ﻭﺗﻌﺮﻳﻒ ﺑﺎﳌﻘﺪﻣﺔ ﻟﻐﺔ ﻭﺍﺻﻄﻼﺣﺎﹰ‪ ،‬ﻭﺳﺒﺐ ﺗﺄﻟﻴﻒ ﺍﻟﻜﺘﺎﺏ‪،‬‬
‫ﻭﻃﺮﻳﻘﺘﻪ‪ ،‬ﻭﻗﻴﻤﺘﻪ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
‫ﻼ ﻟﻠﺸﻮﺍﻫﺪ ﻣﻦ ﺣﻴﺚ ﺍﻟﻠﻐﺔ ﻭﺍﻻﺻﻄﻼﺡ‪ ،‬ﻭﺃﻗﺴﺎﻡ ﺍﻟﺸﻮﺍﻫﺪ‬ ‫ﰒ ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ ﺟﺎﺀ ﺗﺄﺻﻴ ﹰ‬
‫ﻭﻗﻴﻤﺘﻬﺎ‪.‬‬
‫ﻭﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ﰲ ﺷﻮﺍﻫﺪ ﺍﻻﺳﻢ‪ ،‬ﻭﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ﰲ ﺷﻮﺍﻫﺪ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ ﰲ ﺷﻮﺍﻫﺪ‬
‫ﺍﳊﺮﻑ‪ .‬ﻭﲢﺖ ﻛﻞ ﻓﺼﻞ ﻣﺒﺎﺣﺚ ﺣﻮﺕ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﻟﻨﺤﻮﻳﺔ ﺍﻟﱵ ﺍﺳﺘﺸﻬﺪ ﻋﻠﻴﻬﺎ ﺍﻟﺸﺎﺭﺡ‪.‬‬
‫ﻋﻠﻤﹰﺎ ﺃﻥ ﻫﻨﺎﻙ ﻓﺼﻮ ﹰﻻ ﺫﻛﺮﻫﺎ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﰲ ﺗﻘﺴﻴﻤﻪ ﻟﻜﺘﺎﺑﻪ‪ ،‬ﺇﻻ ﺃﻧﻪ ﱂ ﻳﺴﺘﺸﻬﺪ ﻋﻠﻴﻬﺎ‪،‬‬
‫ﻛﻔﺼﻞ ﺍﳉﺰﻡ‪ ،‬ﻭﻓﺼﻞ ﺍﻟﻌﺎﻣﻞ‪.‬‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻘﺴﻴﻢ ﺟﺎﺀﺕ ﻓﺼﻮﻝ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺗﺒﻌﹰﺎ ﻟﻄﺮﻳﻘﺔ ﺍﳌﺆﻟﻒ ﰲ ﺍﺳﺘﺸﻬﺎﺩﻩ ﺑﺎﻵﻳﺎﺕ‪.‬‬
‫ﻭﺃﻋﻘﺐ ﻓﺼﻮﻝ ﺍﻟﺒﺤﺚ ﺧﺎﲤﺔ ﺣﻮﺕ ﺃﻫﻢ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﱵ ﺗﻮﺻﻠﺖ ﺇﻟﻴﻬﺎ‪ ،‬ﺗﻠﻴﻬﺎ ﺍﻟﻔﻬﺎﺭﺱ ﺍﻟﻔﻨﻴﺔ‪ ،‬ﰒ‬
‫ﺛﺒﺖ ﺑﺎﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ‪.‬‬
‫ﺖ‪ -‬ﺑﻌﺪ ﺍﷲ – ﺑﻌﺪﺩ ﻣﻦ ﻣﺼﺎﺩﺭ ﺍﻟﻨﺤﻮ‪ ،‬ﻭﻛﺘﺐ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ ﻭﻣﻌﺎﻧﻴﻪ‪ ،‬ﻭﻛﺘﺐ‬ ‫ﻭﻗﺪ ﺍﺳﺘﻌﻨ ‪‬‬
‫ﺍﻟﺘﻔﺴﲑ ﻭﺍﻟﻘﺮﺁﺀﺍﺕ‪ ،‬ﺣﺴﺐ ﻣﺎ ﺗﺘﻄﻠﺒﻪ ﻃﺒﻴﻌﺔ ﺍﻟﺒﺤﺚ‪ ،‬ﻋﻠﻤﹰﺎ ﺃﻧﲏ ﻗﺪ ﺍﻋﺘﻤﺪﺕ ﰲ ﺍﺳﺘﺨﻼﺹ‬
‫ﺍﻟﺸﻮﺍﻫﺪ ﻭﺩﺭﺍﺳﺘﻬﺎ ﻋﻠﻰ ﺍﻟﻨﺴﺨﺔ ﺍﻟﱵ ﻗﺎﻡ ﺍﻷﺳﺘﺎﺫ ﺧﺎﻟﺪ ﻋﺒﺪﺍﻟﻜﺮﱘ ﺑﺘﺤﻘﻴﻘﻬﺎ‪.‬‬

‫ﻭﰲ ﺧﺘﺎﻡ ﻫﺬﻩ ﺍﳌﻘﺪﻣﺔ ﺃﺟﺪﱐ ﻣﺪﻓﻮﻋﹰﺎ ﺑﻮﺍﻓﺮ ﺍﻟﺸﻜﺮ ﻭﺍﻟﺘﻘﺪﻳﺮ ﺇﱃ ﺟﺎﻣﻌﺔ ﺍﳌﻠﻚ ﻓﻴﺼﻞ ﳑﺜﻠﺔ ﰲ‬
‫ﻋﻤﻴﺪﻫﺎ ﺍﻷﺳﺘﺎﺫ ﺍﻟﻔﺎﺿﻞ ﺍﻟﺪﻛﺘﻮﺭ ﻳﻮﺳﻒ ﺍﳉﻨﺪﺍﻥ‪ ،‬ﻭﻭﻛﻼﺀ ﺍﳉﺎﻣﻌﺔ‪ ،‬ﻭﻋﻤﻴﺪ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻌﻠﻴﺎ‪،‬‬
‫ﻭﻭﻛﻼﺋﻪ‪ ،‬ﻋﻠﻰ ﻣﺎ ﺃﻭﻟﺘﻪ ﻟﻨﺎ ﻣﻦ ﻓﺮﺻﺔ ﺍﻻﻟﺘﺤﺎﻕ ﲟﺠﺎﻝ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻌﻠﻴﺎ‪ .‬ﹼﰒ ﺃﹸﺛﲏ ﺑﺸﻜﺮﻱ‬
‫ﻭﺗﻘﺪﻳﺮﻱ ﺇﱃ ﻛﻠﻴﺔ ﺍﻟﺘﺮﺑﻴﺔ ﳑﺜﻠﺔ ﰲ ﻋﻤﻴﺪﻫﺎ‪ ،‬ﻭﻭﻛﻼﺋﻪ‪ ،‬ﰒ ﺇﱃ ﺭﺋﻴﺲ ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻷﺳﺘﺎﺫ‬
‫ﺍﻟﺪﻛﺘﻮﺭ ﻇﺎﻓﺮ ﺑﻦ ﻋﺒﺪﺍﷲ ﺍﻟﺸﻬﺮﻱ‪ ،‬ﺍﻟﺬﻱ ﺫﻟﻞ ﻟﻨﺎ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻟﻌﻘﺒﺎﺕ‪ ،‬ﻭﺃﺣﺎﻃﻨﺎ ﺑﺎﻟﺮﻋﺎﻳﺔ‬
‫ﻼ‪.‬‬
‫ﻭﺍﻟﻌﻨﺎﻳﺔ‪ ،‬ﻓﻜﺎﻥ ﺃﺳﺘﺎﺫﹰﺍ ﻛﺮﳝﺎﹰ‪ ،‬ﻭﺃﺧﹰﺎ ﻓﺎﺿ ﹰ‬
‫ﻭﻻ ﺃﻧﺴﻰ ﺃﺳﺘﺎﺫﻱ ﺍﻟﻔﺎﺿﻞ ‪ -‬ﺍﻟﺬﻱ ﺃﹸﺟﻠﻪ ﻭﺃﹸﻛﱪﻩ‪ -‬ﺍﻟﺪﻛﺘﻮﺭ ﺣﺴﲔ ﺍﻟﻨﻮﺭ ﻳﻮﺳﻒ‪ ،‬ﻓﻠﻪ – ﺑﻌﺪ‬
‫ﺍﷲ ﺗﻌﺎﱃ‪ -‬ﺍﻟﻔﻀﻞ ﰲ ﻧﺸﻮﺀ ﻓﻜﺮﺓ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﻗﺪ ﺃﻭﻻﱐ ﻣﻦ ﺻﱪﻩ ﻭﺣﻠﻤﻪ ﻭﺣﺴﻦ ﻣﺘﺎﺑﻌﺘﻪ‬
‫ﺕ ﻣﻦ ﻋﻠﻤﻪ ﻭﻓﻀﻠﻪ‪ ،‬ﻓﺠﺰﺍﻩ ﺍﷲ ﻋﲏ ﺧﲑ ﻣﺎ ﳚﺎﺯﻱ ﺃﺳﺘﺎﺫﹰﺍ ﻋﻦ ﺗﻠﻤﻴﺬﻩ‪.‬‬ ‫ﺍﻟﺸﻲﺀ ﺍﻟﻜﺜﲑ‪ ،‬ﻭﺃﻓﺪ ‪‬‬
‫ﻭﺍﻟﺸﻜﺮ ﻣﻮﺻﻮﻝ ﻷﺳﺎﺗﺬﰐ ﺍﻟﻜﺮﺍﻡ ﰲ ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺃﺧﺺ ﻣﻨﻬﻢ ﺍﻟﺪﻛﺘﻮﺭ ﺇﺑﺮﺍﻫﻴﻢ‬
‫ﻛﺎﻳﺪ ﺍﻟﺬﻱ ﺷﺮ‪‬ﻓﺖ ﺑﻪ ﺃﺳﺘﺎﺫﹰﺍ ﰲ ﻣﺮﺣﻠﱵ ﺍﻟﺒﻜﺎﻟﻮﺭﻳﺲ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻌﻠﻴﺎ‪.‬‬
‫ﻼ‪.‬‬
‫ﰒ ﻟﻜﻞ ﻣﻦ ﺃﺳﺪﻯ ﺇﻟﻴﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻣﻌﺮﻭﻓﹰﺎ ﻭﻓﻀ ﹰ‬

‫ﻭﺑﻌﺪ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﻫﻮ ﺟﻬﺪ ﺍﳌﹸﻘﻞ‪ ،‬ﻭﻣﺎ ﺗﻮﻓﻴﻘﻲ ﺇﻻ ﺑﺎﷲ‪.‬‬

‫ﻭﺁﺧﺮ ﺩﻋﻮﺍﻧﺎ ﺃﻥ ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﻭﻧﺒﻴﻨﺎ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﷲ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﻭﺳﻠﻢ‪.‬‬

‫ﺍﻟﺒﺎﺣﺚ‪ :‬ﻋﺪﻧﺎﻥ ﺑﻦ ﻧﺎﺻﺮ ﺍﳌﻠﺤﻢ ‪.‬‬

‫ﻏﹸﺮﺓ ﺷﻬﺮ ﺍﷲ ﺍﶈﺮﻡ ﻟﻌﺎﻡ ‪١٤٢٧‬ﻫـ ‪.‬‬
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‬
‫ﺣﻴﺎﺓ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.‬‬
‫ﺍﲰﻪ ﻭﻟﻘﺒﻪ‪:‬‬
‫ﺗﻜﺎﺩ ﻛﺘﺐ ﺍﻟﻄﺒﻘﺎﺕ ﻭﺍﻟﺘﺮﺍﺟﻢ ﺃﻥ ﲡﻤﻊ ﻋﻠﻰ ﺃﻥ ﺍﺳﻢ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ :‬ﺃﺑﻮ ﺍﳊﺴﻦ ﻃﺎﻫﺮ ﺑـﻦ‬
‫ﺃﲪﺪ ﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺑﻦ ﺩﺍﻭﺩ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻠﻐـﻮﻱ‬
‫‪١‬‬
‫ﺍﳉﻮﻫﺮﻱ ﺍﳌﺼﺮﻱ‪.‬‬
‫ﻭﻗﺪ ﺍﺷﺘﻬﺮ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ‪‬ﺬﺍ ﺍﻟﻠﻘﺐ ) ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ (‪ ،‬ﻭﻫﻮ ﻟﻘﺐ ﻋﺮﻓﺖ ﺑﻪ ﺃﺳﺮﺗﻪ‪ ،‬ﻓﻮﺍﻟـﺪﻩ‬
‫ﻋﺮﻑ ﺑﻪ ﻣﻦ ﻗﺒﻞ‪ ،‬ﻓﻬﻮ ﺃﲪﺪ ﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .‬ﻭﻛﻠﻤﺔ ﺑﺎﺑﺸﺎﺫ ﺑﺒﺎﺀ ﻣﻮﺣﺪﺗﲔ ﺑﻴﻨﻬﻤﺎ ﺃﻟﻒ ﰒ ﺷﲔ‬
‫‪٢‬‬
‫ﻣﻌﺠﻤﺔ‪ ،‬ﻭﺑﻌﺪ ﺍﻷﻟﻒ ﺍﻟﺜﺎﻧﻴﺔ ﺫﺍﻝ ﻣﻌﺠﻤﺔ‪ ،‬ﻛﻠﻤﺔ ﻋﺠﻤﻴﺔ ﺗﺘﻀﻤﻦ ﻣﻌﲎ ﺍﻟﻔﺮﺡ ﻭﺍﻟﺴﺮﻭﺭ‪.‬‬
‫ﻭﺃﻛﺜﺮ ﻣﻦ ﺗﺮﺟﻢ ﻻﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺃﺗﻔﻖ ﻋﻠﻰ ﻛﺘﺎﺑﺔ ﺍﻟﻜﻠﻤﺔ ﺑﺘﻠﻚ ﺍﻟﺼﻮﺭﺓ ) ﺑﺎﺑـﺸﺎﺫ (‪ ،‬ﺇﻻ ﺃﻥ‬
‫‪٤‬‬
‫ﺍﻟﺴﻴﻮﻃﻲ ﺃﺛﺒﺘﻬﺎ ) ﺑﺎﺏ ﺷﺎﺫ (‪ ٣.‬ﻭﺇﻟﻴﻪ ﺫﻫﺐ ﺻﺎﺣﺐ ﺍﻷﻋﻼﻡ‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ ﺗﺮﲨﺘﻪ‪ :‬ﻓﻬﺮﺳﺔ ﻣﺎ ﺭﻭﺍﻩ ﺍﺑﻦ ﺧﲑ ﻋﻦ ﺷﻴﻮﺧﻪ‪ ،‬ﺍﻋﺘﻨﺎﺀ‪ :‬ﻓﺮﻧﺴﺸﻜﻪ ﻗﺪﺍﺭﻩ ﻭﺗﻠﻤﻴﺬﻩ ﺧﻠﻴﺎﻥ ﺭﺑـﺎﺭﺓ‪ ،‬ﻣﻜﺘﺒـﺔ‬
‫ﺍﳋﺎﳒﻲ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻁ‪١٤١٧ ،٣‬ﻫـ ‪ ).‬ﺹ‪ ،( ٣١٥‬ﻭﻧﺰﻫﺔ ﺍﻷﻟﺒﺎﺀ‪ ،‬ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪ ،‬ﺗﺢ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺴﺎﻣﺮﺍﺋﻲ‪،‬‬
‫ﻣﻜﺘﺒﺔ ﺍﳌﻨﺎﺭ‪ ،‬ﺍﻷﺭﺩﻥ‪ ،‬ﻁ‪١٤٠٥ ،٣‬ﻫـ ‪ ) .‬ﺹ‪ ،( ٢٦٣‬ﺇﻧﺒﺎﻩ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﺍﻟﻘﻔﻄﻲ‪ ،‬ﺗﺢ ﳏﻤﺪ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺇﺑـﺮﺍﻫﻴﻢ‪ ،‬ﺩﺍﺭ‬
‫ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪،‬ﻁ‪١٤٠٦ ،١‬ﻫـ ‪ ،( ٩٥/٢ ) .‬ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ‪ ،‬ﺍﺑﻦ ﺧﻠﻜﺎﻥ‪ ،‬ﺗﺢ ﺇﺣﺴﺎﻥ ﻋﺒﺎﺱ‪ ،‬ﺩﺍﺭ ﺻﺎﺩﺭ‪،‬‬
‫ﺑﲑﻭﺕ‪١٤١٤ ،‬ﻫـ ‪ ،( ٥١٥/٢ ) .‬ﻣﺮﺁﺓ ﺍﳉﻨﺎﻥ‪ ،‬ﺍﻟﻴﺎﻓﻌﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻁ‪١٤١٣ ،٢‬ﻫــ ‪.‬‬
‫)‪ ،( ٩٨/٣‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ‪ ،‬ﺍﺑﻦ ﻛﺜﲑ‪ ،‬ﺗﺢ ﺃﲪﺪ ﺃﺑﻮ ﻣﻠﺤﻢ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﺩﺍﺭ ﺍﻟﺮﻳﺎﻥ ﻟﻠﺘﺮﺍﺙ‪ ،‬ﻣﺼﺮ‪ ،‬ﻁ‪١٤٠٨ ،١‬ﻫـ‪-‬‬
‫‪١٩٨٨‬ﻡ‪ ،( ١٢٤/١٢ ) .‬ﺍﻟﺒﻠﻐﺔ ﰲ ﺗﺮﺍﺟﻢ ﺃﺋﻤﺔ ﺍﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ‪ ،‬ﺍﻟﻔﲑﻭﺯ ﺃﺑﺎﺩﻱ‪ ،‬ﺗﺢ ﳏﻤﺪ ﺍﳌﺼﺮﻱ‪ ،‬ﻣﺮﻛﺰ ﺍﳌﺨﻄﻮﻃﺎﺕ‬
‫ﻭﺍﻟﺘﺮﺍﺙ‪ ،‬ﺍﻟﻜﻮﻳﺖ‪ ،‬ﻁ‪١٤٠٧ ،١‬ﻫـ ‪ ).‬ﺹ‪ ،( ١١٦‬ﺍﻟﻨﺠﻮﻡ ﺍﻟﺰﺍﻫﺮﺓ‪ ،‬ﺍﺑﻦ ﺗﻐﺮﻱ ﺑـﺮﺩﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘـﺐ ﺍﳌـﺼﺮﻳﺔ‪،‬‬
‫ﺍﻟﻘﺎﻫﺮﺓ‪ ،(١٠٥/٥) .‬ﺑﻐﻴﺔ ﺍﻟﻮﻋﺎﺓ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﺗﺢ ﳏﻤﺪ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪١٣٩٩ ،٢‬ﻫــ‬
‫) ‪ ،( ١٧/٢‬ﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ‪ ،‬ﺍﺑﻦ ﺍﻟﻌﻤﺎﺩ ﺍﳊﻨﺒﻠﻲ‪ ،‬ﺗﺢ ﻣﺼﻄﻔﻰ ﻋﺒﺪﺍﻟﻘﺎﺩﺭ ﻋﻄﺎ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪،١‬‬
‫‪١٤١٩‬ﻫـ‪١٩٩٨ -‬ﻡ ‪ ( ٢٤/٤ ).‬ﺍﻷﻋﻼﻡ‪ ،‬ﺍﻟﺰﺭﻛﻠﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﲔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪١٩٨٩ ،٨‬ﻡ ‪،( ٢٢٠/٣ ) .‬‬
‫ﻣﻌﺠﻢ ﺍﳌﺆﻟﻔﲔ‪ ،‬ﻋﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ‪ ،‬ﺍﻋﺘﲎ ﺑﻪ ﻣﻜﺘﺐ ﲢﻘﻴﻖ ﺍﻟﺘﺮﺍﺙ ﰲ ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑـﲑﻭﺕ‪،‬‬
‫ﻁ‪١٤١٤ ،١‬ﻫـ ‪.( ٩/٢ ) .‬‬
‫‪ -٢‬ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ‪ ،‬ﺍﺑﻦ ﺧﻠﻜﺎﻥ‪ ،( ٥١٧/٢ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﻣﺮﺁﺓ ﺍﳉﻨﺎﻥ‪ ،‬ﺍﻟﻴﺎﻓﻌﻲ‪ ،( ٩٨/٣ ) .‬ﺑﻐﻴﺔ ﺍﻟﻮﻋﺎﺓ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪.‬‬
‫)‪ ،( ١٧/٢‬ﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ‪ ،‬ﺍﺑﻦ ﺍﻟﻌﻤﺎﺩ ﺍﳊﻨﺒﻠﻲ‪.( ٢٢٠/٣ ) .‬‬
‫‪ -٣‬ﺑﻐﻴﺔ ﺍﻟﻮﻋﺎﺓ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪،( ١٦/٢ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺍﻷﻋﻼﻡ‪ ،‬ﺍﻟﺰﺭﻛﻠﻲ‪.( ٢٢٠ /٣ ) .‬‬
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‫ﻭﻳﻈﻬﺮ ﺃﻥ ﺍﻟﺼﻮﺭﺓ ﺍﻷﻭﱃ ﺍﻟﱵ ﺫﻫﺐ ﺇﻟﻴﻬﺎ ﺃﻛﺜﺮ ﺍﳌﺘﺮﲨﲔ ﻫﻲ ﺍﻷﻗﺮﺏ ﺇﱃ ﺍﻟﺼﻮﺍﺏ؛ ﻷ‪‬ـﺎ‬
‫ﲤﺜﻞ ﺻﻮﺭﺓ ﺍﳌﺮﻛﺐ ﺍﳌﺰﺟﻲ ﺍﻟﺬﻱ ﻳﻘﺘﻀﻲ ﻛﺘﺎﺑﺔ ﺍﻟﻜﻠﻤﺔ ﻣﺘﺼﻠﺔ‪.‬‬
‫ﻭﻳﺒﺪﻭ ﺃﻥ ﻛﻠﻤﺔ )ﺑﺎﺑﺸﺎﺫ( ﻓﺎﺭﺳﻴﺔ ﺍﻷﺻﻞ ﺗﺘﻜﻮﻥ ﻣﻦ ﺛﻼﺙ ﻛﻠﻤﺎﺕ‪ .‬ﻓﻜﻠﻤﺔ )ﺑﺎ( ﻣﻌﻨﺎﻫـﺎ‬
‫ﺻﺎﺣﺐ ﺃﻭ )ﺫﻭ(‪ .‬ﻭ)ﺁﺏ( ﻣﻦ ﻣﻌﺎﻧﻴﻬﺎ ﺍﻟﺼﻔﺎﺀ ﺃﻭ ﺍﻟﺮﻭﻧﻖ‪ .‬ﻭ)ﺷﺎﺫ( ﺃﻱ ﺍﻟﺴﺮﻭﺭ ﺃﻭ ﺍﻟﺮﺿﻰ‪.‬‬
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‫ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺈﻥ ﻣﻌﲎ ﺍﻟﻜﻠﻤﺔ ﺑﻌﺪ ﺍﻟﺘﺮﻛﻴﺐ )ﺻﺎﺣﺐ ﺍﻟﺼﻔﺎﺀ ﻭﺍﻟﺴﺮﻭﺭ(‪.‬‬
‫ﻭﻋﻦ ﺣﺮﻛﺔ ﺍﻟﺒﺎﺀ ﺍﻟﺜﺎﻧﻴﺔ ﰲ ﻛﻠﻤﺔ ) ﺑﺎﺑﺸﺎﺫ (‪ ،‬ﻓﻤﻦ ﺍﶈﻘﻘﲔ ﻣﻦ ﺃﺛﺒﺘﻬﺎ ﺑﺎﻟﻜﺴﺮ‪ ٢،‬ﻭﺍﻷﻛﺜـﺮ‬
‫ﺿﺒﻄﻬﺎ ﺑﺎﻟﻔﺘﺢ‪ ٣،‬ﻭﻋﺪﺩ ﻣﻨﻬﻢ ﺃﳘﻠﻬﺎ ﺩﻭﻥ ﺿﺒﻂ ‪ ،‬ﺇﻻ ﺃﻥ ﺍﻷﻗﺮﺏ ﺇﱃ ﺍﻟﺼﻮﺍﺏ ﺍﻟﻔﺘﺢ‪ ،‬ﻷﻧﻪ‬
‫ﺭﻭﺍﻳﺔ ﺃﻛﺜﺮ ﺍﳌﺘﺮﲨﲔ‪.‬‬
‫ﺃﻣﺎ ﻋﻦ ﻛﻨﻴﺘﻪ ﻓﺄﺑﻮ ﺍﳊﺴﻦ‪ .‬ﻭﻗﺪ ﺃﺿﺎﻓﺖ ﺑﻌﺾ ﺍﳌﺼﺎﺩﺭ ﻛﻠﻤﺔ ﺍﳌﺼﺮﻱ ﺇﱃ ﺍﲰﻪ ﺇﺷـﺎﺭﺓ ﺇﱃ‬
‫ﺍﻟﺒﻠﺪ ﺍﻟﺬﻱ ﻭﻟﺪ ﻓﻴﻪ‪ ،‬ﻭﻧﺸﺄ ﻭﻋﻤﻞ‪ ،‬ﻭﺗﻠﻤﺬ ﻋﻠﻰ ﻳﺪ ﻋﻠﻤﺎﺋﻬﺎ‪ ،‬ﻭﻛﺘـﺐ ﻭﺃﻣﻠـﻰ ﻣـﺼﻨﻔﺎﺗﻪ‪.‬‬
‫ﻭﺍﳉﻮﻫﺮﻱ ﻧﺴﺒﺔ ﺇﱃ ﺻﻨﺎﻋﺘﻪ ﺍﻟﱵ ﻭﺭﺛﻬﺎ ﻋﻦ ﺃﺑﻴﻪ ﻭﺟﺪﻩ ﻭ‪‬ﺎ ﻋﺮﻑ ﻭﺍﺷﺘﻬﺮ‪ ،‬ﻭﺇﱃ ﻫﺬﺍ ﺃﺷﺎﺭ‬
‫ﺍﻟﻘﻔﻄﻲ ﰲ ﺣﺪﻳﺜﻪ ﻋﻦ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ) :‬ﺍﻟﻌﻼﻣﺔ ﺍﳌﺸﻬﻮﺭ ﺍﻟﺬﻛﺮ‪ .‬ﺃﺻﻠﻪ ﻣﻦ ﺍﻟﻌﺮﺍﻕ‪ .‬ﻭﻛﺎﻥ ﺟﺪﻩ‬
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‫ﺃﻭ ﺃﺑﻮﻩ ﻗﺪﻡ ﻣﺼﺮ ﺗﺎﺟﺮﹰﺍ‪ .‬ﻭﻛﺎﻥ ﺟﻮﻫﺮﻳﹰﺎ ﻓﻴﻤﺎ ﻗﺒﻞ (‪.‬‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،‬ﲢﻘﻴﻖ ﺧﺎﻟﺪ ﻋﺒﺪﺍﻟﻜﺮﱘ‪ ،( ١٠/١ ) ..‬ﻭﻳﻨﻈﺮ‪ :‬ﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ‪.( ٢٤/٤ ) .‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺍﻷﻋﻼﻡ‪ ،‬ﺍﻟﺰﺭﻛﻠﻲ‪ ،( ٢٢٠/٣ ) .‬ﻭﻣﻌﺠﻢ ﺍﳌﺆﻟﻔﲔ‪ ،‬ﻋﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ‪.( ٩/٢ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﻣﻌﺠﻢ ﺍﻷﺩﺑﺎﺀ‪ ،‬ﻳﺎﻗﻮﺕ ﺍﳊﻤﻮﻱ‪ ،‬ﺗﺢ ﺇﺣﺴﺎﻥ ﻋﺒﺎﺱ‪ ،‬ﺩﺍﺭ ﺍﻟﻐﺮﺏ ﺍﻹﺳـﻼﻣﻲ‪ ،‬ﺑـﲑﻭﺕ‪ ،‬ﻁ‪١٩٩٣ ،١‬ﻡ‪.‬‬
‫) ‪ ،( ١٤٥٥ /٤‬ﻭﺍﺗﻌﺎﻅ ﺍﳊﻨﻔﺎ‪ ،‬ﺍﳌﻘﺮﻳﺰﻱ‪ ،‬ﺗﺢ ﳏﻤﺪ ﺣﻠﻤﻲ‪ ،‬ﺍ‪‬ﻠﺲ ﺍﻷﻋﻠﻰ ﻟﻠﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪١٣٩٠ ،‬ﻫـ‬
‫ﺿﺒﻄﺖ ﺍﻟﺒﺎﺀ ﺑﺎﻟﺴﻜﻮﻥ‪ ،‬ﻭﺃﺧﺮﻯ ﺿ‪‬ﺒﻄﺖ ﻓﻴﻬﺎ‬
‫) ‪ .( ٣١٨/٢‬ﻭﻗﺪ ﺫﻛﺮ ﳏﻘﻖ ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ ﺃﻥ ﺇﺣﺪﻯ ﺍﻟﻨﺴﺦ ‪‬‬
‫ﺍﻟﺒﺎﺀ ﺑﺎﻟﻜﺴﺮ‪ ) .‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ )‪ .(١١/١‬ﻫﺎﻣﺶ )‪.(٢‬‬
‫‪ -٤‬ﺇﻧﺒﺎﻩ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﺍﻟﻘﻔﻄﻲ‪ ،( ٩٥/٢ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺣﺴﻦ ﺍﶈﺎﺿﺮﺓ ﰲ ﺃﺧﺒﺎﺭ ﻣﺼﺮ ﻭﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺍﻟـﺴﻴﻮﻃﻲ‪ ،‬ﺗـﺢ ﺧﻠﻴـﻞ‬
‫ﺍﳌﻨﺼﻮﺭ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪١٤١٨ ،١‬ﻫـ ‪١٩٩٧ -‬ﻡ‪ ،(٤٦١/١) .‬ﻭﺍﻷﻋـﻼﻡ‪ ،‬ﺍﻟﺰﺭﻛﻠـﻲ‪.‬‬
‫)‪.( ٢٢٠/٣‬‬
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 ‫ﻧﺴﺒﻪ ﻭﻧﺸﺄﺗﻪ‪:‬‬
‫ﻳﻜﺎﺩ ﺍﳌﺘﺮﲨﻮﻥ ﻻﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺃﻥ ﳚﻤﻌﻮﺍ ﻋﻠﻰ ﺃﻧﻪ ﻋﺮﺍﻗﻲ ﺍﻷﺻﻞ‪ .‬ﻓﻘﺪ ﺫﻛﺮ ﺍﻟﻘﻔﻄﻲ ﺃﻥ ﺃﺻﻠﻪ‬
‫ﻣﻦ ﺍﻟﻌﺮﺍﻕ‪ ١،‬ﻭﺫﻛﺮ ﺍﺑﻦ ﺧﻠﻜﺎﻥ ﺃﻥ ﺃﺻﻞ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻣﻦ ﺑﻼﺩ ﺍﻟﺪﻳﻠﻢ‪ ٢.‬ﻭﱂ ﺃﺟـﺪ ﺃﺣـﺪﹰﺍ‬
‫ﻭﺻﻔﻪ ﺑﺎﻟﺪﻳﻠﻤﻲ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺇﻻ ﺇﲰﺎﻋﻴﻞ ﺑﺎﺷﺎ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ .‬ﻗﺎﻝ‪ :‬ﰒ ﺍﳌﺼﺮﻱ‪ ،‬ﺇﺷﺎﺭﺓ ﺇﱃ ﻣﻜـﺎﻥ‬
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‫ﻣﻮﻟﺪﻩ ﻣﺼﺮ‪.‬‬
‫ﻭﺃﻛﺜﺮ ﻣﻦ ﺗﺮﺟﻢ ﻻﺑﻦ ﺑﺎﺑﺸﺎﺫ ﱂ ﻳﻨﺺ ﻋﻠﻰ ﻣﻜﺎﻥ ﻭﻻ ﺳﻨﺔ ﻣﻮﻟﺪﻩ‪ ،‬ﺇﻻ ﺃﻥ ﺍﻟﺮﺍﺟﺢ ﺃﻧﻪ ﻭﻟـﺪ‬
‫ﰲ ﻣﺼﺮ ﺑﻌﺪﻣﺎ ﻫﺎﺟﺮ ﺟﺪﻩ ﺇﻟﻴﻬﺎ‪ ،‬ﺣﻴﺚ ﻭﻟﺪ ﻃﺎﻫﺮ ﺑﻦ ﺃﲪﺪ ﻭﻧﺸﺄ‪ ،‬ﻭﺗﻠﻤﺬ ﻋﻠﻰ ﻋﻠﻤﺎﺋﻬـﺎ‪.‬‬
‫ﻭﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺃﺻﻠﻪ ﻣﻦ ﺍﻟﻌﺮﺍﻕ ﻣﻦ ﺟﻬﺔ ﺑﻌﺾ ﺍﳌﺘﺮﲨﲔ ﻻ ﻳﻌﲏ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻣﻮﻟـﺪﻩ ﰲ ﻫـﺬﺍ‬
‫ﺍﻟﺒﻠﺪ‪ .‬ﻓﻌﺒﺎﺭﺓ ) ﺃﺻﻠﻪ ﻣﻦ ﺍﻟﻌﺮﺍﻕ( ﺗﻮﺣﻲ ﺑﺼﺤﺔ ﻭﻻﺩﺗﻪ ﰲ ﻣﺼﺮ‪ .‬ﺃﻱ ﺃﻧﻪ ﻣﺼﺮﻱ ﻣﻦ ﺃﺻﻞ‬
‫ﻋﺮﺍﻗﻲ‪ ،‬ﺍﻟﺬﻱ ﻫﻮ ﺃﺻﻞ ﺃﺑﻴﻪ ﻭﺟﺪﻩ؛ ﺍﻟﻠﺬﻳﻦ ﻭﻓﺪﺍ ﺇﱃ ﻣﺼﺮ ﻣﻦ ﺍﻟﻌﺮﺍﻕ‪ .‬ﻭﺇﻥ ﻛـﺎﻥ ﺑﻌـﺾ‬
‫ﺍﻟﺪﺍﺭﺳﲔ ﺍﶈﺪﺛﲔ ﻳﺮﺟﺢ ﻭﻻﺩﺗﻪ ﺑﺎﻟﻌﺮﺍﻕ‪ .‬ﻭﻗﺪ ﺫﻫﺐ ﺇﱃ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤـﺪ ﺃﺑـﻮ‬
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‫ﺍﻟﻔﺘﻮﺡ ﺷﺮﻳﻒ‪.‬‬
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‫ﻭﻗﺪ ﻧﻌﺘﻪ ﺑﺎﳌﺼﺮﻱ ﻏﲑ ﻭﺍﺣﺪ ﳑﻦ ﺗﺮﲨﻮﺍ ﻻﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.‬‬
‫ﻧﺸﺄ ﻃﺎﻫﺮ ﺑﻦ ﺃﲪﺪ ﰲ ﻛﻨﻒ ﻭﺍﻟﺪﻩ‪ ،‬ﻭﺗﺮﰉ ﰲ ﺭﻋﺎﻳﺘﻪ ﺣﻴﺚ ﺗﺄﺛﺮ ﺍﻟﻮﻟﺪ ﺑﻮﺍﻟﺪﻩ‪ ،‬ﻭﺍﻛﺘﺴﺐ‬
‫ﻣﻨﻪ ﳑﺎﺭﺳﺔ ﺍﻟﺘﺠﺎﺭﺓ ﰲ ﺍﳉﻮﻫﺮ‪ ٦،‬ﺇﻻ ﺃﻥ ﲡﺎﺭﺓ ﺍﳉﻮﻫﺮ ﱂ ﺗﺜ ٍﻦ ﺍﻟﻮﺍﻟﺪ ﻋﻦ ﺗﻮﺟﻴﻪ ﺍﺑﻨﻪ ﺇﱃ ﻃﻠﺐ‬
‫ﺍﻟﻌﻠﻢ‪ ،‬ﻓﺎﺻﻄﺤﺒﻪ ﻣﻌﻪ ﰲ ﺳﻔﺮﻩ ﺇﱃ ﺍﻟﻌﺮﺍﻕ ﻓﺄﺧﺬ ﻋﻦ ﻋﻠﻤﺎﺋﻬﺎ‪ ،‬ﻛﻤﺎ ﺃﺧﺬ ﻋﻦ ﻋﻠﻤﺎﺀ ﺑﻠـﺪﻩ‬
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‫ﻣﺼﺮ‪ .‬ﻓﺠﻤﻊ ﺑﺬﻟﻚ ﺑﲔ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻣﺴﺘﻌﻴﻨﹰﺎ ﻋﻠﻴﻪ ﺑﺎﻟﺘﺠﺎﺭﺓ‪.‬‬

‫‪ -١‬ﺇﻧﺒﺎﻩ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﺍﻟﻘﻔﻄﻲ ) ‪ ،(٩٥/٢‬ﻭﻳﻨﻈﺮ ﺍﻟﺒﻠﻐﺔ‪ ،‬ﺍﻟﻔﲑﻭﺯ ﺃﺑﺎﺩﻱ)‪.(١١٦‬‬

‫‪ -٢‬ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ‪ ،‬ﺍﺑﻦ ﺧﻠﻜﺎﻥ‪ ،(١٩٩/٢ ) .‬ﻭﻳﻨﻈﺮ‪ .‬ﻣﺮﺁﺓ ﺍﳉﻨﺎﻥ‪ ،‬ﺍﻟﻴﺎﻓﻌﻲ‪ ،(٩٨/٣ ) .‬ﻭﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ‪ ،‬ﺍﺑـﻦ‬
‫ﺍﻟﻌﻤﺎﺩ ﺍﳊﻨﺒﻠﻲ‪.(٢٤/٤ ) .‬‬
‫‪ -٣‬ﻫﺪﻳﺔ ﺍﻟﻌﺎﺭﻓﲔ‪ ،‬ﺇﲰﺎﻋﻴﻞ ﺑﺎﺷﺎ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪١٤١٣ ،‬ﻫـ ‪.(٤٣٠/٥) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﻟﻨﺤﻮﻳﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ) .‬ﺹ ‪.( ٢٧‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺇﻧﺒﺎﻩ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﺍﻟﻘﻔﻄﻲ‪ ،(٩٥/٢ ) .‬ﻭﺣﺴﻦ ﺍﶈﺎﺿﺮﺓ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪ ،( ٤٣٦ / ١ ) .‬ﻭﺍﻷﻋـﻼﻡ‪ ،‬ﺍﻟﺰﺭﻛﻠـﻲ‪.‬‬
‫) ‪ .( ٢٢٠/٣‬ﻭﺃﻃﻠﻖ ﻋﻠﻴﻪ ﺍﺑﻦ ﻛﺜﲑ‪ :‬ﺍﻟﺒﺼﺮﻱ‪ .‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ‪.(١٢٤/١٢ ) .‬‬
‫‪ -٦‬ﺇﻧﺒﺎﻩ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﺍﻟﻘﻔﻄﻲ‪.(٩٥ /٢ ) .‬‬
‫‪ -٧‬ﺑﻐﻴﺔ ﺍﻟﻮﻋﺎﺓ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪.( ١٧ /٢ ) .‬‬
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‫ﻭﻗﺪ ﻋﺮﻑ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺑﺎﻟﻔﻀﻞ ﻭﺍﻟﻌﻠﻢ‪ ،‬ﻭﻇﻬﺮ ﺃﺛﺮ ﻋﻠﻤﻪ ﰲ ﺍﻟﻨﺤﻮ ﻭﺍﻟﻠﻐـﺔ ﻣـﻦ ﺧـﻼﻝ‬
‫ﺍﻟﻮﻇﻴﻔﺔ ﺍﻟﱵ ﻛﺎﻥ ﻗﺪ ﺍﺷﺘﻐﻞ ‪‬ﺎ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ ﰲ ﻣﺼﺮ‪ -‬ﰲ ﻋﻬﺪ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻔﺎﻃﻤﻴﺔ‪ -‬ﻳﻌﻤﻞ ﰲ‬
‫ﺩﻳﻮﺍﻥ ﺍﻹﻧﺸﺎﺀ ) ﻻ ﳜﺮﺝ ﻣﻨﻪ ﻛﺘﺎﺏ ﺣﱴ ﻳ‪‬ﻌﺮﺽ ﻋﻠﻴﻪ ﻭﻳﺘﺄﻣﻠﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻓﻴﻪ ﺧﻄﺄ ﻣﻦ ﺟﻬﺔ‬
‫ﺍﻟﻨﺤﻮ ﺃﻭ ﺍﻟﻠﻐﺔ ﺃﺻﻠﺤﻪ‪ ،‬ﻭﺇﻻ ﺍﺳﺘﺮﺿﺎﻩ ﻓﺴﲑﻭﻩ ﺇﱃ ﺍﳉﻬﺔ ﺍﻟﱵ ﻛﺘﺐ ﺇﻟﻴﻬﺎ‪ .‬ﻭﻛﺎﻥ ﻟﻪ ﻋﻠـﻰ‬
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‫ﻫﺬﻩ ﺍﻟﻮﻇﻴﻔﺔ ﺭﺍﺗﺐ ﻣﻦ ﺍﳋﺰﺍﻧﺔ ﻳﺘﻨﺎﻭﻟﻪ ﻛﻞ ﺷﻬﺮ‪ ،‬ﻭﺃﻗﺎﻡ ﻋﻠﻰ ﺫﻟﻚ ﺯﻣﺎﻧﹰﺎ (‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻨﺺ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺍﺑﻦ ﺧﻠﻜﺎﻥ ﻳﻮﻗﻔﻨﺎ ﻋﻠﻰ ﺍﳌﻜﺎﻧﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﱵ ﺣﻈﻲ ‪‬ﺎ‬
‫ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺑﺘﻘﻠﺪﻩ ﺩﻳﻮﺍﻥ ﺍﻹﻧﺸﺎﺀ‪ ،‬ﻻ ﻳﺼﺪﺭ ﻋﻨﻪ ﻛﺘﺎﺏ ﺇﻻ ﻭﻗﻒ ﻋﻠﻴﻪ ﺑﺎﳌﺮﺍﺟﻌﺔ ﻭﺍﻟﺘﺼﺤﻴﺢ‪،‬‬
‫ﻭﻳﺄﺧﺬ ﻋﻠﻰ ﺫﻟﻚ ﺭﺍﺗﺒﹰﺎ ﻣﻦ ﺧﺰﺍﻧﺔ ﺍﻟﺪﻭﻟﺔ ﺫﻛﺮﺕ ﺑﻌﺾ ﺍﳌﺼﺎﺩﺭ ﺃﻧﻪ ) ﲬﺴﻮﻥ ﺃﻭ ﺛﻼﺛـﻮﻥ‬
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‫ﺩﻳﻨﺎﺭﹰﺍ ﻭﻏﻠﺔ (‪.‬‬
‫ﻭ ‪‬ﺭ ‪‬ﺩ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺍﻟﻌﺮﺍﻕ ﺗﺎﺟﺮﹰﺍ ﰲ ﺍﻟﻠﺆﻟﺆ‪ ،‬ﺇﻻ ﺃﻧﻪ ﺍﻏﺘﻨﻢ ﻓﺮﺻﺔ ﻭﺟﻮﺩﻩ ﻓﺄﺧﺬ ﻋﻦ ﻋﻠﻤﺎﺀ ﻫﺬﺍ‬
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‫ﺍﻟﺒﻠﺪ‪ ،‬ﰒ ﺭﺟﻊ ﺇﱃ ﻣﺼﺮ‪.‬‬
‫ﻭﻳﺒﺪﻭ ﺃﻥ ﻭﻇﻴﻔﺔ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﰲ ﺩﻳﻮﺍﻥ ﺍﻹﻧﺸﺎﺀ‪ ،‬ﻭﲡﺎﺭﺗﻪ ﰲ ﺍﻟﻠﺆﻟﺆ ﱂ ﺗﺸﻐﻠﻪ ﻋﻦ ﺇﻗﺒﺎﻟﻪ ﻋﻠﻰ‬
‫ﺍﻟﻌﻠﻢ‪ ،‬ﺑﻞ ﻣﻦ ﺍﻟﺜﺎﺑﺖ ﺃﻧﻪ ﺯﻫﺪ ﰲ ﻭﻇﻴﻔﺘﻪ ﻭﲡﺎﺭﺗﻪ‪ ،‬ﺣﻴﺚ ﺍﻧﻘﻄﻊ ﰲ ﺃﺧﺮﻳﺎﺕ ﺣﻴﺎﺗـﻪ ﻋـﻦ‬
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‫ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻟﺰﻡ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺘﺄﻟﻴﻒ ﻭﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﰲ ﻏﺮﻓﺔ ﰲ ﺟﺎﻣﻊ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ‪.‬‬
‫ﻭﻗﺪ ﺫﻛﺮﺕ ﻛﺘﺐ ﺍﻟﺘﺮﺍﺟﻢ ﰲ ﺳﺒﺐ ﺗﺰﻫﺪﻩ ﻭﺍﻧﻘﻄﺎﻋﻪ ﻗﺼﺔ ﻓﻴﻬﺎ ﺷﻲﺀ ﻣﻦ ﺍﻟﻐﺮﺍﺑﺔ ﻭﺍﻟﻄﺮﺍﻓﺔ‬
‫ﻭﺍﻟﻌﱪﺓ‪ ،‬ﺣﻴﺚ ) ﻛﺎﻥ ﻟﻪ ﻗﻂ ﻗﺪ ﺃﻧﺲ ﺑﻪ ﻭﺭﺑﺎﻩ ﺃﺣﺴﻦ ﺗﺮﺑﻴﺔ‪ ،‬ﻓﻜﺎﻥ ﻃﺎﻫﺮ‪ -‬ﺃﻱ ﺍﻟﻘـﻂ ‪-‬‬
‫ﺍﳋﻠﻖ‪ ،‬ﻻ ﳜﻄﻒ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﻻ ﻳﺆﺫﻱ ﻋﻠﻰ ﻋﺎﺩﺓ ﺍﻟﻘﻄﻂ‪ .‬ﻭﺃﻧﻪ ﻳﻮﻣﹰﺎ ﺍﺧﺘﻄﻒ ﻣﻦ ﻳﺪﻳﻪ ﻓﺮﺥ ﲪﺎﻡ‬
‫ﻣﺸﻮﻱ‪ ،‬ﻓﻌﺠﺐ ﻟﻪ‪ ،‬ﰒ ﻋﺎﺩ ﺑﻌﺪ ﺃﻥ ﻏﺎﺏ ﺳﺎﻋﺔ‪ ،‬ﻓﺎﺧﺘﻄﻒ ﻓﺮﺧﹰﺎ ﺁﺧﺮ ﻭﺫﻫﺐ‪ ،‬ﻓﺘﺒﻌﻪ ﺍﻟﺸﻴﺦ‬
‫ﺇﱃ ﺧﺮﻕ ﰲ ﺍﻟﺒﻴﺖ‪ ،‬ﻓﺮﺁﻩ ﻗﺪ ﺩﺧﻞ ﺍﳋﺮﻕ‪ ،‬ﻭﻗﻔﺰ ﻣﻨﻪ ﺇﱃ ﺳﻄﺢ ﻗﺮﻳﺐ‪ ،‬ﻭﻗﺪ ﻭﺿﻊ ﺍﻟﻔـﺮﺥ‬

‫‪ -١‬ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ‪ ،‬ﺍﺑﻦ ﺧﻠﻜﺎﻥ‪.(٥١٦/٢ ) .‬‬

‫‪ -٢‬ﺍﺗﻌﺎﻅ ﺍﳊﻨﻔﺎ‪ ،‬ﺍﳌﻘﺮﻳﺰﻱ‪ .( ٣١٨/٢ ) .‬ﻭﺍﻟﻐﻠﺔ‪ :‬ﺍﻟﺪ‪‬ﺧﻞ ﻣﻦ ﻛِﺮﺍﺀ ﺩﺍ ٍﺭ ﻭﺃﺟ ِﺮ ﻏﻼﻡ ﻭﻓﺎﺋﺪ ِﺓ ﺃﺭﺽ‪ .‬ﻭﺍﻟﻐﻠ‪‬ﺔ‪ :‬ﻭﺍﺣـﺪ ﹸﺓ‬
‫ﺍﻟﻐﻼﺕ‪ .‬ﻭﺍﺳﺘﻐﻞ ﻋﺒﺪﻩ ﺃﻱ ﻛﻠﻔﻪ ﺃﻥ ﻳ ِﻐ ﹼﻞ ﻋﻠﻴﻪ‪ .‬ﻭﺍﺳﺘﻐﻼﻝ ﺍﳌﺴﺘﻐﻼﹼﺕ ﺃﺧﺬ ﻏﹼﻠﺘﻬﺎ‪ .‬ﻭﺃﻏﻠﹼﺖ ﺍﻟﻀﻴﻌﺔ‪ :‬ﺃﻋﻄﺖ ﺍﻟﻐﻠﹼﺔ‪ ،‬ﻓﻬﻲ‬
‫‪‬ﻣ ِﻐﻠﹼﺔ‪ .‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ ،‬ﺗﺢ ﻋﺒﺪﺍﷲ ﺍﻟﻜﺒﲑ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﻣﺼﺮ‪ .‬ﺩ‪.‬ﺕ‪ .( ٣٢٨٨ /٥ ) .‬ﻣـﺎﺩﺓ‬
‫ﻏﻠﻞ‪ .‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﳌﺼﺒﺎﺡ ﺍﳌﻨﲑ‪ ،‬ﺍﻟﻔﻴﻮﻣﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺩ ‪.‬ﺕ‪ .( ٤٥٢ ) :‬ﻣﺎﺩﺓ ﻏﻠﻞ‪.‬‬
‫‪ -٣‬ﺑﻐﻴﺔ ﺍﻟﻮﻋﺎﺓ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪.(١٧/٢ ) .‬‬
‫‪ -٤‬ﺇﻧﺒﺎﻩ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﺍﻟﻘﻔﻄﻲ‪.(٩٥ /٢ ) .‬‬
‫‪٩‬‬
‫ﺑﲔ ﻳﺪﻱ ﻗﻂ ﻫﻨﺎﻙ‪ .‬ﻓﺘﺄﻣﻠﻪ ﺍﻟﺸﻴﺦ ﻓﺈﺫﺍ ﺍﻟﻘﻂ ﺃﻋﻤﻰ ﻣﻔﻠﻮﺝ ﻻ ﻳﻘـﺪﺭ ﻋﻠـﻰ ﺍﻻﻧﺒﻌـﺎﺙ‪.‬‬
‫ﻓﺘﻌﺠﺐ‪ .‬ﻭﺣﻀﺮﻩ ﻗﻠﺒﻪ‪ .‬ﻭﻗﺎﻝ‪ :‬ﻣﻦ ﱂ ﻳﻘﻄﻊ ‪‬ﺬﺍ ﺍﻟﻘﻂ – ﻭﻗﺪ ﺳﺨﺮ ﻟﻪ ﻏﲑﻩ ﻳﺄﺗﻴﻪ ﺑﺮﺯﻗـﻪ‪،‬‬
‫ﻭﳜﺮﺝ ﻋﻦ ﻋﺎﺩﺗﻪ ﺍﳌﻌﻬﻮﺩﺓ ﻣﻨﻪ ﻹﻳﺼﺎﻝ ﺍﻟﺮﺍﺣﺔ ﺇﻟﻴﻪ‪ -‬ﳉﺪﻳﺮ ﺃﻻ ﻳﻘﻄﻊ ﰊ‪ .‬ﻭﺃﲨﻊ ﺭﺃﻳﻪ ﻋﻠﻰ‬
‫ﺍﻟﺘﺨﻠﻲ ﻭﺍﻻﻧﻔﺮﺍﺩ ﺑﻌﺒﺎﺩﺓ ﺍﷲ‪ .‬ﻭﺿﻢ ﺃﻃﺮﺍﻓﻪ ﻭﺑﺎﻉ ﻣﺎ ﺣﻮﻟﻪ‪ ،‬ﻭﺃﺑﻘﻰ ﻣﺎ ﻻ ﺑﺪ ﻣﻦ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻪ‪،‬‬
‫‪١‬‬
‫ﻭﺍﻧﻘﻄﻊ ﰲ ﻏﺮﻓﺔ ﲜﺎﻣﻊ ﻋﻤﺮﻭ‪ ،‬ﻭﺃﻗﺎﻡ ﻋﻠﻰ ﺫﻟﻚ ﻣﺪﺓ (‪.‬‬

‫ﺛﻘﺎﻓﺘﻪ ﻭﻣﻜﺎﻧﺘﻪ ﺍﻟﻌﻠﻤﻴﺔ‪:‬‬

‫ﻛﺎﻧﺖ ﺣﻴﺎﺓ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺣﺎﻓﻠﺔ ﺑﺎﻟﻌﻠﻢ ﻭﺍﳌﻌﺮﻓﺔ‪ ،‬ﻓﻘﺪ ﺃﺧﺬ ﺍﻟﺮﺟﻞ ﻣﻦ ﻛﻞ ﻓﻦ ﺑﻄﺮﻑ‪ ،‬ﻓﻠﺪﻳﻪ‬
‫ﺇﳌﺎﻡ ﺑﺎﻟﺘﻔﺴﲑ ﻭﺍﻟﻨﺤﻮ ﻭﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺇﱃ ﺟﺎﻧﺐ ﻣﻌﺮﻓﺘﻪ ﻭﺇﳌﺎﻣﻪ ﺑﻌﻠﻢ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﺬﻱ ﺃﺧﺬﻩ‬
‫‪٢‬‬
‫ﻋﻦ ﻭﺍﻟﺪﻩ‪.‬‬
‫ﻭﻗﺪ ﻋﺮﻑ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺑﺎﻟﻔﻀﻞ ﻭﺍﻟﻌﻠﻢ‪ ،‬ﺣﻴﺚ ﺑﻠﻎ ﺩﺭﺟﺔ ﻋﺎﻟﻴﺔ ﻣﻦ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻔﻬﻢ ﺧﺎﺻﺔ ﰲ‬
‫ﺍﻟﻨﺤﻮ ﻭﻣﺴﺎﺋﻠﻪ‪ .‬ﻭﻗﺪ ﺃﺷﺎﺩ ﺑﻪ ﻭﺑﻌﻠﻤﻪ ﻋﺪﺩ ﻣﻦ ﺃﺋﻤﺔ ﺍﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ‪ .‬ﻗﺎﻝ ﻋﻨﻪ ﺍﻷﻧﺒﺎﺭﻱ‪ ) :‬ﻛﺎﻥ‬
‫ﻣﻦ ﺃﻛﺎﺑﺮ ﺍﻟﻨﺤﻮﻳﲔ‪ ،‬ﺣﺴﻦ ﺍﻟﺴﲑﺓ‪ ،‬ﻣﻨﺘﻔﻌﹰﺎ ﺑﻪ ﻭﺑﺘﺼﺎﻧﻴﻔﻪ(‪ ٣.‬ﻭﻭﺻـﻔﻪ ﻳـﺎﻗﻮﺕ ﺍﳊﻤـﻮﻱ‬
‫ﺑﺎﻟﻠﻐﻮﻱ‪ ٤.‬ﺃﻣﺎ ﺍﻟﻘﻔﻄﻲ ﻓﻘﺪ ﺃﺿﻔﻰ ﻋﻠﻴﻪ ﻟﻘﺐ ﺍﻟﻌﻼﻣﺔ ﺍﳌﺸﻬﻮﺭ ﺍﻟﺬﻛﺮ‪ ،‬ﰒ ﻗﺎﻝ‪ ) :‬ﻭﻃﺎﻫﺮ ﻫﺬﺍ‬
‫ﳑﻦ ﻇﻬﺮ ﺫﻛﺮﻩ‪ ،‬ﻭﺳﺎﺭﺕ ﺗﺼﺎﻧﻴﻔﻪ(‪ ٥.‬ﻭﻳﻌ ‪‬ﺪﻩ ﺍﺑﻦ ﺧﻠﻜﺎﻥ ﺇﻣﺎﻡ ﻋﺼﺮﻩ‪ ،‬ﻓﻴﻘﻮﻝ‪ ) :‬ﻭﻛﺎﻥ ﻫﻮ‬
‫ﻼ ﻭﻟﻪ ﺗـﺼﺎﻧﻴﻒ‬‫ﺇﻣﺎﻡ ﻋﺼﺮﻩ ﰲ ﻋﻠﻢ ﺍﻟﻨﺤﻮ(‪ ٦.‬ﻭﻗﺎﻝ ﻋﻨﻪ ﺍﺑﻦ ﺗﻐﺮﻱ ﺑﺮﺩﻱ‪) :‬ﻛﺎﻥ ﻋﺎﳌﹰﺎ ﻓﺎﺿ ﹰ‬
‫ﰲ ﺍﻟﻨﺤﻮ(‪ ٧.‬ﻭﻗﺪ ﺃﺛﲎ ﻋﻠﻴﻪ ﺍﻟﺴﻴﻮﻃﻲ ﺑﻘﻮﻟﻪ‪ ) :‬ﺃﺣﺪ ﺍﻷﺋﻤﺔ ﰲ ﻫﺬﻩ ﺍﻟﺸﺄﻥ ﻭﺍﻷﻋﻼﻡ ﰲ ﻓﻨﻮﻥ‬
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‫ﺍﻟﻌﺮﺑﻴﺔ ﻭﻓﺼﺎﺣﺔ ﺍﻟﻠﺴﺎﻥ(‪.‬‬

‫‪ -١‬ﺇﻧﺒﺎﻩ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﺍﻟﻘﻔﻄﻲ‪ ،.( ٩٧ -٩٦/٢ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ‪ ،‬ﺍﺑﻦ ﻛﺜﲑ‪.(١٢٤/١٢ ) .‬‬
‫‪ -٢‬ﺍﻟﻨﺸﺮ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﻌﺸﺮ‪ ،‬ﺍﺑﻦ ﺍﳉﺰﺭﻱ‪ ،‬ﺭﺍﺟﻌﻪ ﻋﻠﻲ ﺍﻟﻀﺒﺎﻉ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩ ‪.‬ﺕ ‪.( ٧٣ /١ ) .‬‬
‫ﻭﻳﻨﻈﺮ‪ :‬ﺍﺗﻌﺎﻅ ﺍﳊﻨﻔﺎ‪ ،‬ﺍﳌﻘﺮﻳﺰﻱ‪ .( ٣١٨ /٢ ) .‬ﻭﺍﻟﻨﺠﻮﻡ ﺍﻟﺰﺍﻫﺮﺓ‪ ،‬ﺍﺑﻦ ﺗﻐﺮﻱ ﺑﺮﺩﻱ‪.( ١٠٥ /٥ ) .‬‬
‫‪ -٣‬ﻧﺰﻫﺔ ﺍﻷﻟﺒﺎﺀ‪ ،‬ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﺍﻷﻧﺒﺎﺭﻱ‪ ) .‬ﺹ ‪.( ٢٦٣‬‬
‫‪ -٤‬ﻣﻌﺠﻢ ﺍﻷﺩﺑﺎﺀ‪ ،‬ﻳﺎﻗﻮﺕ ﺍﳊﻤﻮﻱ‪.( ١٤٥٥/٤ ) .‬‬
‫‪ -٥‬ﺇﻧﺒﺎﻩ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﺍﻟﻘﻔﻄﻲ‪.( ٩٥/٢ ) .‬‬
‫‪ -٦‬ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ‪ ،‬ﺍﺑﻦ ﺧﻠﻜﺎﻥ‪.( ٥١٥/٢ ) .‬‬
‫‪ -٧‬ﺍﻟﻨﺠﻮﻡ ﺍﻟﺰﺍﻫﺮﺓ‪ ،‬ﺍﺑﻦ ﺗﻐﺮﻱ ﺑﺮﺩﻱ‪.(١٠٥/٥ ) .‬‬
‫‪ -٨‬ﺑﻐﻴﺔ ﺍﻟﻮﻋﺎﺓ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪.( ١٧/٢ ) .‬‬
‫‪١٠‬‬
‫ﻭﻗﺪ ﺍﺿﻄﻠﻊ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺑﺸﺮﺡ ﻛﺘﺎﺏ ﺍﻷﺻﻮﻝ ﻻﺑﻦ ﺍﻟﺴﺮﺍﺝ‪ ،‬ﻛﻤﺎ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﳉﻤـﻞ‬
‫ﻟﻠﺰﺟﺎﺟﻲ‪ ،‬ﻭﻫﻲ ﻣﻦ ﺃﻣﻬﺎﺕ ﻛﺘﺐ ﺍﻟﻨﺤﻮ ﺍﻟﱵ ﻳﻌﺘ ‪‬ﺪ ‪‬ﺎ‪ ،‬ﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺍﻗﺘﺪﺍﺭ ﺍﺑـﻦ ﺑﺎﺑـﺸﺎﺫ‬
‫ﻭﻣﱰﻟﺘﻪ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬

‫ﺁﺛﺎﺭﻩ‪:‬‬
‫ﺧﻠﹼﻒ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺇﺭﺛﹰﺎ ﻻ ﻳﺴﺘﻬﺎﻥ ﺑﻪ ﻣﻦ ﺍﳌﺆﻟﻔﺎﺕ ﺃﻛﺜﺮﻫﺎ ﰲ ﺍﻟﻨﺤﻮ ﺍﻟﻌﺮﰊ‪ ،‬ﻭﻛﺎﻥ ﳍـﺬﻩ‬
‫ﺍﻵﺛﺎﺭ ﺷﻬﺮﺓ ﻭﺍﺳﻌﺔ ﰲ ﺣﻴﺎﺗﻪ ﻭﺑﻌﺪ ﳑﺎﺗﻪ‪ .‬ﻭﻗﺪ ﻟﻌﺐ ﺗﻼﻣﻴﺬﻩ ﺩﻭﺭﹰﺍ ﺑﺎﺭﺯﹰﺍ ﰲ ﻧﺸﺮﻫﺎ ﻭﺫﻳـﻮﻉ‬
‫ﺻﻴﺘﻬﺎ ﰲ ﻣﺼﺮ ﻭﺍﳌﻐﺮﺏ ﻭﺍﻷﻧﺪﻟﺲ‪.‬‬
‫ﻭﻛﺎﻥ ﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﻣﺔ ﻧﺼﻴﺐ ﺍﻟﺴﺒﻖ‪ ،‬ﺣﻴﺚ ﻧﺎﻟﺖ ﻣﱰﻟﺔ ﻛﺒﲑﺓ؛ ﺑﻞ ﻛﺎﻧﺖ ﺗ‪‬ﻌﺪ ﻣﻦ ﺿـﻤﻦ‬
‫ﺃﺷﻬﺮ ﻣﺼﻨﻔﺎﺕ ﺍﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ‪.‬‬
‫ﻭﻣﻦ ﺃﺷﻬﺮ ﻣﺆﻟﻔﺎﺕ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪:‬‬
‫‪ -١‬ﺍﳌﻘﺪﻣﺔ‪:‬‬
‫ﺤﺴِﺒﺔ‪ ،‬ﻭﺗﻌـﺮﻑ‬ ‫ﻭﻫﻲ ﺃﺷﻬﺮ ﻣﺆﻟﻔﺎﺕ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .‬ﻭﻗﺪ ﻋﺮﻓﺖ ﺑﻌﺪﺓ ﺃﲰﺎﺀ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﺍ ﹸﳌ ‪‬‬
‫ﺃﻳﻀﹰﺎ ﺑﺎﶈﺘﺴﺐ‪ ١.‬ﻭﻗﺪ ﺫﻛﺮ ﺍﻷﺳﺘﺎﺫ ﺧﺎﻟﺪ ﻋﺒﺪﺍﻟﻜﺮﱘ ﺃﻥ ﺑﻌﺾ ﻧﺴﺦ ﺍﳌﻘﺪﻣﺔ ﺍﳌﺨﻄﻮﻃﺔ‬
‫ﺣﺮﻓﺖ ﺍﺳﻢ ﺍﶈﺴﺒﺔ ﺇﱃ ﺍﶈﺴﻨﻴﺔ‪ ٢.‬ﻭﻫﺬﻩ ﺍﻷﲰﺎﺀ ﰲ ﲨﻠﺘﻬﺎ ﺗﺸﲑ ﺇﱃ ﻛﺘـﺎﺏ ﻭﺍﺣـﺪ‪.‬‬
‫ﻭﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﻛﻼﻡ ﺣﺎﺟﻲ ﺧﻠﻴﻔﺔ ﰲ ﺣﺪﻳﺜﻪ ﻋﻦ ﻛﺘﺎﺏ ﺍﶈﺘﺴﺐ ﺣﲔ ﻗﺎﻝ‪ ) :‬ﺑﻨـﺎﻩ‬
‫ﻋﻠﻰ ﺑﻴﺎﻥ ﻋﺸﺮﺓ ﺃﺷﻴﺎﺀ‪ :‬ﺍﻻﺳﻢ ﻭﺍﻟﻔﻌﻞ ﻭﺍﳊﺮﻑ ﻭﺍﻟﺮﻓﻊ ﻭﺍﻟﻨﺼﺐ ﻭﺍﳉﺮ ﻭﺍﳉﺰﻡ ﻭﺍﻟﻌﺎﻣﻞ‬
‫ﻭﺍﻟﺘﺎﺑﻊ ﻭﺍﳋﻂ‪ ،‬ﻭﻟﻪ ﻋﻠﻴﻪ ﺷﺮﻭﺡ (‪ ٣.‬ﻭﻫﺬﺍ ﺍﻟﺘﻘﺴﻴﻢ ﺇﱃ ﺍﻟﻔﺼﻮﻝ ﺍﻟﻌﺸﺮﺓ ﻫﻮ ﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ‬
‫ﺃﻗﺎﻡ ﻋﻠﻴﻪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻣﻘﺪﻣﺘﻪ ﺍﶈﺴﺒﺔ‪.‬‬
‫ﻭﻗﺪ ﻗﺎﻡ ﺣﻮﻝ ﻫﺬﻩ ﺍﳌﻘﺪﻣﺔ ﺷﺮﻭﺡ ﻋﺪﺓ ﻷﳘﻴﺘﻬﺎ‪ ،‬ﺳﻴﺄﰐ ﺍﳊﺪﻳﺚ ﻋﻨﻬﺎ‪ -‬ﺇﻥ ﺷـﺎﺀ ﺍﷲ‪-‬‬
‫ﰲ ﺍﻟﻘﺴﻢ ﺍﻟﺬﻱ ﺧﺼﺼﺘﻪ ﻋﻦ ﺍﳌﻘﺪﻣﺔ‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﻧﺰﻫﺔ ﺍﻷﻟﺒﺎﺀ‪ ،‬ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﺍﻷﻧﺒﺎﺭﻱ ) ﺹ ‪ ،(٢٦٣‬ﻭﺍﻟﺒﻠﻐﺔ‪ ،‬ﺍﻟﻔﲑﻭﺯ ﺃﺑﺎﺩﻱ‪ ) .‬ﺹ ‪.(١١٦‬‬
‫‪ -٢‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،‬ﺗﺢ ﺧﺎﻟﺪ ﻋﺒﺪﺍﻟﻜﺮﱘ‪ .(٢٨/١ ) .‬ﻫﺎﻣﺶ )‪.(٢‬‬
‫‪ -٣‬ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ‪ ،‬ﺣﺎﺟﻲ ﺧﻠﻴﻔﺔ‪.(١٦١٢ ) .‬‬
‫‪١١‬‬
‫ﻭﻗﺪ ﺫﻛﺮ ﺍﳌﻘﺪﻣﺔ ﺃﻛﺜﺮ ﺍﻟﺬﻳﻦ ﺗﺮﲨﻮﺍ ﻻﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .‬ﻓﻬﺎﻫﻮ ﺍﺑﻦ ﺧﻠﻜﺎﻥ ﻳﺼﻔﻬﺎ ﺑﺄ‪‬ﺎ ﻣﻦ‬
‫ﺍﳌﺼﻨﻔﺎﺕ ﺍﳌﻔﻴﺪﺓ‪ ،‬ﻭﺇﻟﻴﻪ ﺫﻫﺐ ﺍﺑﻦ ﻛﺜﲑ‪ ١.‬ﻭﻗﺎﻝ ﺍﻟﻘﻔﻄﻲ ﻋﻨﻬﺎ ﻭﻋﻦ ﻣﺆﻟﻔﺎﺗﻪ‪ ) :‬ﻭﻃﺎﻫﺮ‬
‫‪٢‬‬
‫ﻫﺬﺍ ﳑﻦ ﻇﻬﺮ ﺫﻛﺮﻩ ﻭﺳﺎﺭﺕ ﺗﺼﺎﻧﻴﻔﻪ ﻣﺜﻞ ﺍﳌﻘﺪﻣﺔ ﰲ ﺍﻟﻨﺤﻮ ﻭﺷﺮﺣﻬﺎ ﻣﺴﲑ ﺍﻟﺸﻤﺲ(‪.‬‬
‫ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ ﻋﻦ ﻛﺘﺎﺏ ﺍﳌﻘﺪﻣﺔ‪ ) :‬ﻭﻛﺎﻥ ﺃﺣﺴﻦ ﻣﺼﻨﻔﺎﺗﻪ ﻓﻴﻬﺎ ﺍﳌﻘﺪﻣﺔ‬
‫‪٣‬‬
‫ﻭﺷﺮﺣﻬﺎ (‪.‬‬
‫ﻭﻳﻈﻬﺮ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺴﺎﺑﻘﺔ ﺃﻥ ﻣﻘﺪﻣﺔ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻋﺮﻓﺖ ﺑﺄﲰﺎﺀ ﻣﺘﺮﺍﺩﻓﺔ ﻛﺎﻥ ﳛﻠـﻮ‬
‫ﻟﺒﻌﺾ ﺍﳌﺘﺮﲨﲔ ﺃﻭ ﺍﻟﻨﺴﺎﺥ ﺃﻥ ﻳﻀﻔﻴﻬﺎ ﻋﻠﻰ ﺍﳌﻘﺪﻣﺔ‪ ،‬ﺣﱴ ﺃﻥ ﺍﻟﻘﻔﻄﻲ ﲰﺎﻫﺎ ﻣﻘﺪﻣـﺔ ﰲ‬
‫ﺍﻟﻨﺤﻮ‪ .‬ﻭﻗﺪ ﻣﺎﻝ ﺇﱃ ﻫﺬﻩ ﺍﻟﺘﺴﻤﻴﺔ ﺑﻌﺾ ﺍﻟﺪﺍﺭﺳﲔ ﺍﶈﺪﺛﲔ ﻭﺭﺟﺢ ﺃﻥ ﺗﻜـﻮﻥ ﻋﻨﻮﺍﻧـﹰﺎ‬
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‫ﻟﻠﻤﻘﺪﻣﺔ‪.‬‬
‫‪ -٢‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ‪:‬‬
‫ﺷﺮﺡ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻣﻘﺪﻣﺘﻪ ﺍﺳﺘﺠﺎﺑﺔ ﻟﻄﻠﺐ ﻣﻦ ﺃﺣﺪ ﺗﻼﻣﺬﺗﻪ‪ ،‬ﻫﻮ ﺍﺑﻦ ﺍﻟﻔﺤﺎﻡ‪ ٥.‬ﻭﻗـﺪ‬
‫ﻧﺺ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺸﺮﺡ ﻣﻦ ﺫﻛﺮ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺃﺛﻨﺎﺀ ﺗﺮﲨﺘﻪ‪ .‬ﻭﻗﺪ ﺗﻌﺪﺩﺕ ﺃﲰﺎﺀ ﺍﻟﺸﺮﺡ ﺗﺒﻌﹰﺎ‬
‫ﻟﺘﻌﺪﺩ ﻣﺴﻤﻴﺎﺕ ﺍﳌﻘﺪﻣﺔ‪ .‬ﻓﻤﻨﻬﻢ ﻣﻦ ﺃﻃﻠﻖ ﻋﻠﻴﻪ ﺍﺳﻢ ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ‪ ٦.‬ﻭﻋـﺮﻑ ﺑـﺸﺮﺡ‬
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‫ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ٧.‬ﻛﻤﺎ ﺍﺷﺘﻬﺮ ﺃﻳﻀﹰﺎ ﺑﺸﺮﺡ ﺍﶈﺘﺴﺐ‪.‬‬
‫‪٩‬‬
‫ﻭﻫﻨﺎﻙ ﺍﺳﻢ ﺁﺧﺮ ﲰﻲ ﺑﻪ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻭﻫﻮ ) ﺍﳉﻤﻞ ﺍﳍﺎﺩﻳﺔ ﰲ ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﻟﻜﺎﻓﻴﺔ(‪.‬‬

‫‪ -١‬ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ‪ ،‬ﺍﺑﻦ ﺧﻠﻜﺎﻥ‪ ،(١٩٩/٢ ) .‬ﻭﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ‪ ،‬ﺍﺑﻦ ﻛﺜﲑ‪.(١٢٤/١٢ ) .‬‬
‫‪ -٢‬ﺇﻧﺒﺎﻩ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﺍﻟﻘﻔﻄﻲ‪.( ٩٥/٢ ) .‬‬
‫‪ -٣‬ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ‪ ،‬ﺣﺎﺟﻲ ﺧﻠﻴﻔﺔ‪.( ١٦١٢ /٢ ) .‬‬
‫‪ -٤‬ﻫﻮ ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﺪ ﺃﺑﻮ ﺍﻟﻔﺘﻮﺡ ﺷﺮﻳﻒ‪،.‬ﻭﲰﺎﻫﺎ ﺍﳌﻘﺪﻣﺔ ﺍﻟﻨﺤﻮﻳﺔ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﻟﻨﺤﻮﻳﺔ ﺑﺘﺤﻘﻴﻘﻪ‪ ،‬ﺍﳉﻬـﺎﺯ‬
‫ﺍﳌﺮﻛﺰﻱ ﻟﻠﻜﺘﺐ ﺍﳉﺎﻣﻌﻴﺔ ﻭﺍﳌﺪﺭﺳﻴﺔ‪١٩٧٨ ،‬ﻡ‪ ) .‬ﺹ ‪.( ٤٨‬‬
‫‪ -٥‬ﺳﺘﺄﰐ ﺗﺮﲨﺘﻪ ﻻﺣﻘﹰﺎ ﻳﺸﻲﺀ ﻣﻦ ﺍﻟﺘﻔﺼﻴﻞ ﰲ ﺍﳊﺪﻳﺚ ﻋﻦ ﺗﻼﻣﻴﺬ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.‬‬
‫‪ -٦‬ﺇﻧﺒﺎﻩ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﺍﻟﻘﻔﻄﻲ‪ ،( ٩٥/٢ ) .‬ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ‪ ،‬ﺍﺑﻦ ﺧﻠﻜﺎﻥ‪ ،( ٥١٥/٢ ) .‬ﻣﺮﺁﺓ ﺍﳉﻨﺎﻥ‪ ،‬ﺍﻟﻴﺎﻓﻌﻲ‪،(٩٨/٣ ) .‬‬
‫ﺣﺴﻦ ﺍﶈﺎﺿﺮﺓ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪ ،(٤٣٦/١ ) .‬ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ‪ ،‬ﺣﺎﺟﻲ ﺧﻠﻴﻔﺔ‪ ،(١٨٠٤/٢ ) .‬ﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ‪ ،‬ﺍﺑﻦ ﺍﻟﻌﻤﺎﺩ‬
‫ﺍﳊﻨﺒﻠﻲ‪.(٣٣٤/٣ ) .‬‬
‫‪ -٧‬ﻧﺰﻫﺔ ﺍﻷﻟﺒﺎﺀ ‪ ،‬ﺍﻷﻧﺒﺎﺭﻱ‪ ) .‬ﺹ ‪ ،( ٢٦٣‬ﻭﺇﻧﺒﺎﻩ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﺍﻟﻘﻔﻄﻲ‪.( ٩٥ /٢ ) .‬‬
‫‪ -٨‬ﺍﻟﺒﻠﻐﺔ‪ ،‬ﺍﻟﻔﲑﻭﺯ ﺃﺑﺎﺩﻱ‪ ) .‬ﺹ ‪ ،( ١١٦‬ﺑﻐﻴﺔ ﺍﻟﻮﻋﺎﺓ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪ ،(١٧/٢ ) .‬ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ‪ ،‬ﺣـﺎﺟﻲ ﺧﻠﻴﻔـﺔ‪.‬‬
‫) ‪.(١٦١٢/٢‬‬
‫‪ -٩‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.(٤٤/١ ) .‬‬
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 ‫‪ - ٣‬ﺷﺮﺡ ﺍﳉﻤﻞ ﻟﻠﺰﺟﺎﺟﻲ‪:‬‬
‫ﻧﺎﻝ ﻛﺘﺎﺏ ﺍﳉﻤﻞ ﻟﻠﺰﺟﺎﺟﻲ ﺷﻬﺮﺓ ﻭﺍﺳﻌﺔ ﺑﲔ ﻛﺘﺐ ﺍﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ‪ ،‬ﻭﻗﺒﻮ ﹰﻻ ﻋﻨﺪ ﺍﻟﻨﺎﺱ‪ ،‬ﺣﱴ‬
‫ﺃﻛﺐ ﲨﻊ ﻣﻦ ﺍﻟﻨﺤﺎﺓ ﺍﻟﻘﺪﻣﺎﺀ ﻋﻠﻰ ﺩﺭﺳﻪ ﻭﺷﺮﺣﻪ‪ .‬ﻭﻛﺎﻥ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﳑﻦ ﺷـﺮﺣﻮﺍ ﻫـﺬﺍ‬
‫ﺍﻟﻜﺘﺎﺏ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻘﻔﻄﻲ ﻋﻦ ﻛﺘﺎﺏ ﺍﳉﻤﻞ‪ ) :‬ﻭﺍﻟﻜﺘﺎﺏ ﻣﺒﺎﺭﻙ ﻣﺎ ﺍﺷﺘﻐﻞ ﺑﻪ ﺃﺣﺪ ﺇﻻ ﺍﻧﺘﻔﻊ‪ ،‬ﻭﻛـﺎﻥ‬
‫ﺍﻟﺰﺟﺎﺟﻲ ﺇﺫﺍ ﻓﺮﻍ ﻣﻦ ﺑﺎﺏ ﻃﺎﻑ ﺑﻪ ﺃﺳﺒﻮﻋﺎﹰ‪ ،‬ﻭﺩﻋﺎ ﺍﷲ ﺃﻥ ﻳﻐﻔﺮ ﻟﻪ‪ ،‬ﻭﺃﻥ ﻳﻨﻔﻊ ﺑﻪ ﻗﺎﺭﺋﻪ‪،‬‬
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‫ﻓﻠﻬﺬﺍ ﺍﻧﺘﻔﻊ ﺑﻪ ﺍﻟﻄﻠﺒﺔ(‪.‬‬
‫ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﻔﲑﻭﺯ ﺃﺑﺎﺩﻱ ﺃﻥ ﻻﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺛﻼﺛﺔ ﺷﺮﻭﺡ ﻋﻠﻰ ﺍﳉﻤﻞ‪ ٢.‬ﻭﻳﻈﻬﺮ ﺃﻥ ﻛﺘﺎﺏ‬
‫ﺍﳉﻤﻞ ﻧﺴﺨﺘﺎﻥ ﻛﱪﻯ ﻭﺻﻐﺮﻯ‪ ،‬ﻭﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺷﺮﺡ ﺍﳉﻤﻞ ﺍﻟﺼﻐﺮﻯ‪ ،‬ﻭﺃﻟﻒ ﰲ ﺍﻟﺰﻳﺎﺩﺓ‬
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‫ﺍﻟﱵ ﺑﲔ ﺍﻟﺼﻐﺮﻯ ﻭﺍﻟﻜﱪﻯ‪ ٣.‬ﻭﻣﺎ ﺯﺍﻝ ﺍﻟﻜﺘﺎﺏ ﳐﻄﻮﻃﹰﺎ‪.‬‬
‫‪ -٤‬ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﻻﺑﻦ ﺍﻟﺴﺮﺍﺝ‪:‬‬
‫ﺫﻛﺮ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻋﺪﺩ ﳑﻦ ﺗﺮﺟﻢ ﻻﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،‬ﻭﻣﻦ ﺍﻟﺜﺎﺑﺖ ﺃﻥ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻗﺪ ﺷـﺮﺡ‬
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‫ﻛﺘﺎﺏ ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ ﻻﺑﻦ ﺍﻟﺴﺮﺍﺝ‪ ٥.‬ﺇﻻ ﺃﻥ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﱂ ﻳﺼﻞ‪ ،‬ﻓﻬﻮ ﻣﻦ ﺍﻵﺛﺎﺭ ﺍﳌﻔﻘﻮﺩﺓ‪.‬‬
‫ﻭﻗﺪ ﺃﺷﺎﺭ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺇﱃ ﻫﺬﺍ ﺍﻟﺸﺮﺡ ﰲ ﻣﻮﺿﻌﲔ ﻣﻦ ﺷﺮﺣﻪ ﻟﻠﻤﻘﺪﻣﺔ‪ ،‬ﻭﺫﻟﻚ ﰲ ﺣﺪﻳﺜﻪ‬
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‫ﻋﻦ ﺧﻼﻑ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ) ﺇﻳﺎﻙ ﻭﺃﺧﻮﺍ‪‬ﺎ(‪.‬‬

‫‪ -١‬ﺇﻧﺒﺎﻩ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﺍﻟﻘﻔﻄﻲ‪.(١٦١ -١٦٠ /٢ ) .‬‬

‫‪ -٢‬ﺍﻟﺒﻠﻐﺔ‪ ،‬ﺍﻟﻔﲑﻭﺯ ﺃﺑﺎﺩﻱ‪ ) .‬ﺹ ‪.( ١١٦‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،( ٣٩/١ ) .‬ﻭﳏﻘﻖ ﺍﳌﻘﺪﻣﺔ ﻳﻨﻘﻞ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﻋﻦ ﺍﻟﺪﻛﺘﻮﺭ ﻣﺎﺯﻥ ﺍﳌﺒﺎﺭﻙ‬
‫ﰲ ﻛﺘﺎﺑﻪ ) ﺍﻟﺰﺟﺎﺟﻲ ﺣﻴﺎﺗﻪ ﻭﺁﺛﺎﺭﻩ (‪.‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﻟﻨﺤﻮﻳﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،‬ﺗﺢ ﳏﻤﺪ ﺃﺑﻮ ﺍﻟﻔﺘﻮﺡ ﺷﺮﻳﻒ‪ ) .‬ﺹ ‪.( ٦٢‬‬
‫‪ -٥‬ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ‪ ،‬ﺍﺑﻦ ﺧﻠﻜﺎﻥ‪ ،( ٥١٥ /٢ ) .‬ﻭﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ‪ ،‬ﺣﺎﺟﻲ ﺧﻠﻴﻔﺔ‪ ،( ١١١ /١ ) .‬ﻭﻣﻌﺠﻢ ﺍﳌﺆﻟﻔﲔ‪،‬‬
‫ﻋﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ‪.( ٩/٢ ) .‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،‬ﺗﺢ ﺧﺎﻟﺪ ﻋﺒﺎﻟﻜﺮﱘ‪ ،( ٤١ /١ ) .‬ﻭﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﻟﻨﺤﻮﻳﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪،‬‬
‫ﺗﺢ ﳏﻤﺪ ﺃﺑﻮ ﺍﻟﻔﺘﻮﺡ ﺷﺮﻳﻒ‪ ) .‬ﺹ ‪.( ٦٦‬‬
‫‪ -٧‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ .‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،‬ﺗﺢ ﺧﺎﻟﺪ ﻏﺒﺎﻟﻜﺮﱘ‪ ،( ١٥٠ /١ ) .‬ﻭ) ‪.( ١٥٥ /١‬‬
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 ‫‪ -٥‬ﺷﺮﺡ ﺍﻟﻨﺨﺒﺔ‪:‬‬
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‫ﺫﻛﺮ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺴﻴﻮﻃﻲ‪.‬‬
‫‪ -٦‬ﺍﳌﻔﻴﺪ ﰲ ﺍﻟﻨﺤﻮ‪:‬‬
‫‪٢‬‬
‫ﺫﻛﺮ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻔﲑﻭﺯ ﺃﺑﺎﺩﻱ‪،‬‬
‫‪ -٧‬ﺍﻟﺘﺬﻛﺮﺓ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﺴﺒﻊ‪:‬‬
‫ﺫﻛﺮ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺇﲰﺎﻋﻴﻞ ﺑﺎﺷﺎ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ٣.‬ﻭﻳﺒﺪﻭ ﺃﻧﻪ ﺣﺪﺙ ﻟﺒﺲ ﻋﻨﺪ ﺍﻟﺒﻐﺪﺍﺩﻱ ﰲ ﻧﺴﺒﺔ‬
‫ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺇﱃ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻟﻠﺘﺸﺎﺑﻪ ﺑﲔ ﺍﺳﻢ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻭﺍﺳﻢ ﺻـﺎﺣﺐ ﻫـﺬﺍ ﺍﻟﻜﺘـﺎﺏ‬
‫‪٤‬‬
‫ﺍﳊﻘﻴﻘﻲ‪ ،‬ﻭﻫﻮ ﻃﺎﻫﺮ ﺑﻦ ﻏﻠﺒﻮﻥ‪.‬‬
‫‪ -٨‬ﺗﻌﻠﻴﻖ ﺍﻟﻐﺮﻓﺔ‪:‬‬
‫ﻟﻔﺖ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺃﻧﻈﺎﺭ ﺃﺻﺤﺎﺏ ﺍﻟﺘﺮﺍﺟﻢ ﻭﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﺬﻳﻦ ﺫﻛﺮﻭﺍ ﻣﺆﻟﻔﺎﺕ ﺍﺑﻦ ﺑﺎﺑـﺸﺎﺫ‪.‬‬
‫ﻭﻳﻈﻬﺮ ﺃﻥ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﻛﺘﺴﺐ ﺃﳘﻴﺘﻪ ﻣﻦ ﺣﺮﺹ ﺗﻼﻣﻴﺬ ﺍﻟﺸﻴﺦ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﺆﻟﻒ ﺍﻟـﺬﻱ‬
‫‪٥‬‬
‫ﺗﻨﺎﻗﻠﻮﻩ‪ ،‬ﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﻣﻜﺎﻧﺘﻪ ﻭﺃﳘﻴﺘﻪ ﻭﻋﻈﻢ ﺷﺄﻧﻪ‪ .‬ﻭﺃﻃﻠﻘﻮﺍ ﻋﻠﻴﻪ ﻣﺴﻤﻰ ﺗﻌﻠﻴﻖ ﺍﻟﻐﺮﻓـﺔ‪،‬‬
‫ﻛﻤﺎ ﻋﺮﻑ –ﺃﻳﻀﹰﺎ‪ -‬ﺑﺎﻟﺘﻌﻠﻴﻘﺔ‪ .‬ﻭﻫﺬﻩ ﺍﻟﺘﺴﻤﻴﺔ ﻧﺴﺒﺔ ﺇﱃ ﺗﻠﻚ ﺍﻟﻐﺮﻓﺔ ﺍﻟﱵ ﺍﻧﻘﻄﻊ ﻓﻴﻬـﺎ ﺍﺑـﻦ‬
‫ﺑﺎﺑﺸﺎﺫ ﰲ ﺟﺎﻣﻊ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﰲ ﺁﺧﺮ ﺣﻴﺎﺗﻪ‪ .‬ﻭﺃﻇﻦ ﺃﻥ ﻳﻜﻮﻥ ﺗﻌﻠﻴﻖ ﺍﻟﻐﺮﻓﺔ ﲟﺜﺎﺑﺔ ﳔﺒﺔ ﻣﺎ‬
‫ﺷﺮﺣﻪ ﻭﻣﺎ ﺃﻟﻔﻪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﻓﻘﺪ ﺗﻜﻮﻥ ﺍﻟﺘﻌﻠﻴﻘﺔ‪ ،‬ﺃﻭ ﺗﻌﻠﻴﻖ ﺍﻟﻐﺮﻓﺔ ﻫﻲ ﻛﺘﺎﺏ ﺷﺮﺡ‬
‫ﺍﻟﻨﺨﺒﺔ ﺍﳌﺘﻘﺪﻡ ﺍﻟﺬﻛﺮ‪ ،‬ﻷ‪‬ﺎ ﺟﺎﺀﺕ ﻋﻠﻰ ﺻﻮﺭﺓ ﺷﻜﺔ ﻛﺒﲑﺓ ﰲ ﺍﻟﻨﺤﻮ ﺑﻠﻐﺖ ﲬـﺴﺔ ﻋـﺸﺮ‬
‫ﳎﻠﺪﹰﺍ‪.‬‬

‫‪ -١‬ﺑﻐﻴﺔ ﺍﻟﻮﻋﺎﺓ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪ .(١٧/٢) .‬ﺫﻛﺮ ﺍﻷﺳﺘﺎﺫ ﺧﺎﻟﺪ ﻋﺒﺪﺍﻟﻜﺮﱘ ﺃﻧﻪ ﻗﺪ ﻳﻜﻮﻥ ﺣﺪﺙ ﰲ ﺍﺳﻢ ﻫـﺬﺍ ﺍﻟﻜﺘـﺎﺏ‬
‫ﲢﺮﻳﻒ ﺧﻔﻲ‪ ،‬ﺣﻴﺚ ﺣ‪‬ﺮﻑ ﻣﻦ ) ﺍﶈﺴﺒﺔ ( ﺇﱃ ) ﺍﻟﻨﺨﺒﺔ (‪ ،‬ﻧﻈﺮﹰﺍ ﻟﺘﻘﺎﺭﺏ ﺍﳊﺮﻭﻑ ﰲ ﺍﻟﻌﻨﻮﺍﻧﲔ‪ .‬ﺷـﺮﺡ ﺍﳌﻘﺪﻣـﺔ‬
‫ﺍﶈﺴﺒﺔ‪.( ٤١/١) .‬‬
‫‪ -٢‬ﺍﻟﺒﻠﻐﺔ‪ ،‬ﺍﻟﻔﲑﻭﺯ ﺃﺑﺎﺩﻱ‪ ) .‬ﺹ ‪.(١١٦‬‬
‫‪ -٣‬ﻫﺪﻳﺔ ﺍﻟﻌﺎﺭﻓﲔ‪ ،‬ﺍﻟﺒﻐﺪﺍﺩﻱ‪.( ٤٣٠/٥ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ .( ٤١/١ ) .‬ﻭﻃﺎﻫﺮ ﺑﻦ ﻏﻠﺒﻮﻥ ﻫﻮ ﻃﺎﻫﺮ ﺑﻦ ﻋﺒﺪﺍﳌﻨﻌﻢ ﺑﻦ ﻋﺒﻴﺪﺍﷲ ﺑﻦ ﻏﻠﺒﻮﻥ ﺍﳊﻠﱯ‬
‫ﻧﺰﻳﻞ ﻣﺼﺮ‪ ،‬ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﺑﻦ ﺃﰊ ﺍﻟﻄﻴﺐ‪ .‬ﺃﺳﺘﺎﺫ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﺛﻘﺔ‪ .‬ﻭﻫﻮ ﺷﻴﺦ ﺍﻟﺪﺍﱐ‪ .‬ﺗﻮﰲ‪ -‬ﺭﲪﻪ ﺍﷲ‪ -‬ﰲ ﻣﺼﺮ ﺳﻨﺔ‬
‫) ‪٣٩٩‬ﻫـ (‪ .‬ﺍﻷﻋﻼﻡ‪.( ٢٢٢/٣ ) .‬‬
‫‪ -٥‬ﺇﻧﺒﺎﻩ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﺍﻟﻘﻔﻄﻲ‪.( ٩٦/٢ ) .‬‬
‫‪١٤‬‬
‫ﻗﺎﻝ ﺍﻟﻘﻔﻄﻲ ﻋﻨﻬﺎ‪ ) :‬ﻭﲨﻊ ﰲ ﺣﺎﻟﺔ ﺍﻧﻘﻄﺎﻋﻪ ﺗﻌﻠﻴﻘﺔ ﻛﺒﲑﺓ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﻗﻴﻞ ﻟﻨـﺎ‪ :‬ﻟـﻮ‬
‫ﺑ‪‬ﻴﻀﺖ ﻗﺎﺭﺑﺖ ﲬﺴﺔ ﻋﺸﺮ ﳎﻠﺪﺍﹰ‪ ،‬ﻭﲰﺎﻫﺎ ﺍﻟﻨﺤﺎﺓ ﺑﻌﺪﻩ ﺍﻟﺬﻳﻦ ﻭﺻﻠﺖ ﺇﻟـﻴﻬﻢ ) ﺗﻌﻠﻴـﻖ‬
‫ﺍﻟﻐﺮﻓﺔ (‪ ،‬ﻭﺍﻧﺘﻘﻠﺖ ﻫﺬﻩ ﺍﻟﺘﻌﻠﻴﻘﺔ ﺇﱃ ﺗﻠﻤﻴﺬﻩ ﺃﰊ ﻋﺒﺪﺍﷲ ﳏﻤﺪ ﺑﻦ ﺑﺮﻛـﺎﺕ ﺍﻟـﺴﻌﻴﺪﻱ‬
‫ﺍﻟﻨﺤﻮﻱ ﺍﻟﻠﻐﻮﻱ ﺍﳌﺘﺼﺪﺭ ﲟﻮﺿﻌﻪ ﻭﺍﳌﺘﻮﱄ ﻟﻠﺘﺤﺮﻳﺮ‪ .‬ﰒ ﺍﻧﺘﻘﻠﺖ ﺑﻌﺪ ﺃﰊ ﺍﻟﱪﻛﺎﺕ ﺍﳌﺬﻛﻮﺭ‬
‫ﺇﱃ ﺻﺎﺣﺒﻪ ﺃﰊ ﳏﻤﺪ ﻋﺒﺪﺍﷲ ﺑﻦ ﺑﺮﻱ ﺍﻟﻨﺤﻮﻱ ﺍﳌﺘﺼﺪﺭ ﰲ ﻣﻮﺿﻌﻪ ﻭﺍﳌﺘﻮﱄ ﻟﻠﺘﺤﺮﻳﺮ‪ .‬ﰒ‬
‫ﺍﻧﺘﻘﻠﺖ ﺑﻌﺪﻩ ﺇﱃ ﺻﺎﺣﺒﻪ ﺍﻟﺸﻴﺦ ﺃﰊ ﺍﳊﺴﲔ ﺍﻟﻨﺤﻮﻱ ﺍﳌﻨﺒﻮﺯ ﺑﺜﻠﻂ ﺍﻟﻔﻴـﻞ ﺍﳌﺘـﺼﺪﺭ ﰲ‬
‫ﻣﻮﺿﻌﻪ (‪.١‬‬
‫ﻭﻳﻮﺍﺻﻞ ﺍﻟﻘﻔﻄﻲ ﺣﺪﻳﺜﻪ ﻋﻦ ﻫﺬﻩ ﺍﻟﺘﻌﻠﻴﻘﺔ‪ ) :‬ﻭﻗﻴﻞ ﺇﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻫﺆﻻﺀ ﻛﺎﻥ ﻳﻬﺒﻬﺎ‬
‫ﻟﺘﻠﻤﻴﺬﻩ ﺍﳌﺬﻛﻮﺭ‪ ،‬ﻭﻳﻌﻬﺪ ﺇﻟﻴﻪ ﲝﻔﻈﻬﺎ‪ .‬ﻭﻟﻘﺪ ﺍﺟﺘﻬـﺪ ﲨﺎﻋـﺔ ﻣـﻦ ﻃﻠﺒـﺔ ﺍﻷﺩﺏ ﰲ‬
‫ﺍﻧﺘﺴﺎﺧﻬﺎ‪ ،‬ﻓﻠﻢ ﳝﻜﻦ (‪.٢‬‬
‫ﰒ ﻳﺬﻛﺮ ﺍﻟﻘﻔﻄﻲ ﺣﺪﺛﹰﺎ ﺁﺧﺮ ﺃﺣﺎﻁ ‪‬ﺬﻩ ﺍﻟﺘﻌﻠﻴﻘﺔ ﻳﺆﻛﺪ ﺃﳘﻴﺘﻬﺎ ﻭﻣﻜﺎﻧﺘﻬﺎ ﰲ ﻧﻔﻮﺳﻬﻢ‪:‬‬
‫) ﻭﳌﺎ ﺗﻮﰲ ﺃﺑﻮ ﺍﳊﺴﲔ ﺍﻟﻨﺤﻮﻱ ﺍﳌﻘﺪﻡ ﺫﻛﺮﻩ‪ ،‬ﻭﺑﻠﻐﲏ ﺫﻟﻚ ﻭﺃﻧﺎ ﻣﻘﻴﻢ ﲝﻠﺐ ﺃﺭﺳﻠﺖ ﻣﻦ‬
‫ﺃﺛﻖ ﺑﻪ‪ ،‬ﻭﺳﺄﻟﺘﻪ ﲢﺼﻴﻞ " ﺗﻌﻠﻴﻖ ﺍﻟﻐﺮﻓﺔ " ﺑﺄﻱ ﲦﻦ ﺑﻠﻐﺖ‪ ،‬ﻭﻛﺘـﺎﺏ " ﺍﻟﺘـﺬﻛﺮﺓ " ﻷﰊ‬
‫ﻋﻠﻲ‪ ،‬ﻓﻠﻤﺎ ﻋﺎﺩ ﺫﻛﺮ ﺃﻥ ﺍﻟﻜﺘﺎﺑﲔ ﻭﺻﻼ ﺇﱃ ﻣﻠﻚ ﻣﺼﺮ ﺍﻟﻜﺎﻣﻞ ﳏﻤﺪ ﺑﻦ ﺍﻟﻌﺎﺩﻝ ﺃﰊ ﺑﻜﺮ‬
‫‪٣‬‬
‫ﳒﻢ ﺍﻟﺪﻳﻦ ﺃﻳﻮﺏ‪ ،‬ﻓﺈﻧﻪ ﻳﺮﻏﺐ ﰲ ﺍﻟﻨﺤﻮ ﻭﻏﺮﻳﺐ ﻣﺎ ﺻ‪‬ﻨﻒ ﻓﻴﻪ(‪.‬‬
‫ﻭﻳﺘﺒﲔ ﻣﻦ ﺍﻟﻨﺺ ﺍﻟﺴﺎﺑﻖ ﺃﻥ ﺍﳊﺮﺹ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻘﻴﻢ ﱂ ﻳﻚ ﻣﻘﺘﺼﺮﹰﺍ ﻋﻠﻰ ﺗﻼﻣﻴﺬ‬
‫ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺍﻟﺬﻳﻦ ﺗﻮﺍﺭﺛﻮﻩ ﻭﺣﻔﻈﻮﻩ؛ ﺑﻞ ﺗﻌﺪﻯ ﺇﱃ ﺍﻟﻘﻔﻄﻲ ﺍﻟﺬﻱ ﻃﻠﺐ ﲢﺼﻴﻠﻪ ﺑـﺄﻱ‬
‫ﲦﻦ‪ ،‬ﰒ ﺍﳌﻬﺘﻤﲔ ﻣﻦ ﻋﻠﻴﺔ ﺍﻟﻘﻮﻡ‪.‬‬

‫‪ -١‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.‬‬
‫‪ -٢‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.‬‬
‫‪ -٣‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.‬‬
‫‪١٥‬‬
 ‫ﺷﻴﻮﺧﻪ‪:‬‬
‫ﺃﺧﺬ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺍﻟﻌﻠﻢ ﻋﻦ ﻋﻠﻤﺎﺀ ﻋﺼﺮﻩ ﰲ ﺍﻟﻌﺮﺍﻕ ﻭﻣﺼﺮ‪ .‬ﻭﻣﻦ ﺃﺑﺮﺯ ﺷﻴﻮﺧﻪ‪:‬‬
‫‪ -١‬ﺃﲪﺪ ﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ )١‬ﺕ ‪٤٤٤‬ﻫـ(‪:‬‬
‫ﻭﻫﻮ ﻭﺍﻟﺪ ﻃﺎﻫﺮ‪ ،‬ﻭ ‪‬ﻋﺮﻑ ﺑﺄﰊ ﺍﻟﻔﺘﺢ ﺃﲪﺪ ﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺍﳉﻮﻫﺮﻱ ﺍﻟﻨﺤﻮﻱ‪ .‬ﻭﻗﺪ ﺣﺒـﺐ‬
‫ﺍﻟﻮﺍﻟﺪ ﺍﻟﻮﻟﺪ ﰲ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻋﻠﻴﻪ ﺃﺧﺬ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﻓﺄﲪﺪ ﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺇﻣﺎﻡ ﺷﻬﲑ ﻣـﻦ ﺃﺋﻤـﺔ‬
‫ﺍﻟﻘﺮﺍﺀ‪ ،‬ﻭﻫﻮ ﺭﺍﻭﻱ ﻛﺘﺎﺏ ﺍﻟﺘﺬﻛﺮﺓ‪ ،‬ﻷﰊ ﺍﳊﺴﻦ ﻃﺎﻫﺮ ﺑﻦ ﻏﻠﺒﻮﻥ ﺍﻟﺬﻱ ﺗﻘﺪﻡ ﺫﻛـﺮﻩ‪.‬‬
‫ﺗﻮﰲ ﲟﺼﺮ ﺳﻨﺔ ) ‪٤٤٤‬ﻫـ(‪.‬‬
‫‪ -٢‬ﺍﻟﻮﺍﺳﻄﻲ‪:‬‬
‫ﻫﻮ ﺃﺑﻮ ﻧﺼﺮ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻣﺒﺎﺷﺮ ﺍﻟﻮﺍﺳﻄﻲ‪ .‬ﻟﻪ ﻣﻦ ﺍﳌﺆﻟﻔﺎﺕ ﻛﺘﺎﺏ ﺷﺮﺡ ﺍﻟﻠﻤﻊ‪،‬‬
‫‪٢‬‬
‫ﻭﻛﺘﺎﺏ ﰲ ﺍﻟﻨﺤﻮ ﺭﺗﺒﻪ ﻋﻠﻰ ﺃﺑﻮﺍﺏ ﺍﳉﻤﻞ‪.‬‬
‫‪ -٣‬ﺍﳊﻮﰲ‪:‬‬
‫ﻫﻮ ﻋﻠﻲ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺳﻌﻴﺪ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﻨﺤﻮﻱ ﺍﳊﻮﰲ ﺍﳌﺼﺮﻱ‪ ،‬ﻓﺎﺿﻞ ﻋﺎﱂ ﺑﺎﻟﻨﺤﻮ‬
‫ﻭﺍﻟﺘﻔﺴﲑ‪ ،‬ﹶﻗﻴ‪‬ﻢ ﺑﻌﻠﻞ ﺍﻟﻌﺮﺑﻴﺔ ﺃﰎ ﻗﻴﺎﻡ‪ ،‬ﻣﻦ ﺃﻫﻞ ﺿﻴﻌﺔ ﻣﻦ ﺣ‪‬ﻮﻑ ﻣﺼﺮ‪ ،‬ﺩﺧﻞ ﺇﱃ ﻣـﺼﺮ‬
‫ﻓﻄﻠﺐ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻗﺮﺃ ﻋﻠﻰ ﻋﻠﻲ ﺃﰊ ﺑﻜﺮ ﺍﻷﺩﻓﹸﻮﻱ‪ ،‬ﻭﺃﺧﺬ ﻋﻨﻪ ﻭﺃﻛﺜﺮ‪ ،‬ﻭﻃﺎﻟﻊ ﺍﻟﻜﺘـﺐ‪،‬‬
‫ﻭﻟﻘﻲ ﲨﺎﻋﺔ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﳌﻐﺮﺏ ﺍﻟﻘﺎﺩﻣﲔ ﻋﻠﻰ ﻣﺼﺮ ﻭﻏﲑﻫﻢ‪ ،‬ﻭﺗﺼﺪﺭ ﻹﻓﺎﺩﺓ ﻫﺬﺍ ﺍﻟﺸﺄﻥ‪،‬‬
‫ﻭﺻﻨﻒ ﰲ ﺍﻟﻨﺤﻮ ﻣﺼﻨﻔﹰﺎ ﻛﺒﲑﹰﺍ ﻋﲏ ﺑﻪ ﺍﻟﻨﺤﻮﻳﻮﻥ‪ ،‬ﺍﺳﺘﻮﰱ ﻓﻴﻪ ﺍﻟﻌﻠﻞ ﻭﺍﻷﺻﻮﻝ‪ ،‬ﻭﺻﻨﻒ‬
‫‪٣‬‬
‫ﺗﺼﻨﻴﻔﹰﺎ ﻛﺒﲑﹰﺍ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺃﺑﺪﻉ ﻓﻴﻪ‪ .‬ﺗﻮﰲ ﺳﻨﺔ ) ‪٤٣٠‬ﻫـ (‪.‬‬
‫‪ -٤‬ﺍﻟﺘﱪﻳﺰﻱ‪:‬‬
‫ﻫﻮ ﳛﲕ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﺑﺴﻄﺎﻡ ﺍﻟﺸﻴﺒﺎﱐ ﺍﻟﺘﱪﻳﺰﻱ ﺍﳋﻄﻴﺐ ﺃﺑﻮ ﺯﻛﺮﻳـﺎ‪،‬‬
‫ﻭﺍﳋﻄﻴﺐ ﺃﺑﻮﻩ ﻋﻠﻲ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻫﻮ ﺧﻄﻴﺒﺎﹰ‪ ،‬ﺑﻞ ﻏﻠﺐ ﻋﻠﻴﻪ ﺍﻟﻠﻘﺐ‪ ،‬ﻛﺎﻧﺖ ﻟﻪ ﻣﻌﺮﻓـﺔ ﺗﺎﻣـﺔ‬

‫‪ -١‬ﻳﻨﻈﺮ ﺗﺮﲨﺘﻪ‪ :‬ﻏﺎﻳﺔ ﺍﻟﻨﻬﺎﻳﺔ‪ ،‬ﺍﺑﻦ ﺍﳉﺰﺭﻱ‪ ،‬ﺍﻋﺘﻨﺎﺀ‪ :‬ﺝ‪ ،‬ﺑﺮﺟﺴﺘﺮﺍﺳﺮ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪١٤٠٢ ،٣‬ﻫـ‬
‫) ‪ ،( ٤٠/١‬ﺍﻟﻨﺸﺮ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﻌﺸﺮ‪ ،‬ﺍﺑﻦ ﺍﳉﺰﺭﻱ‪.( ٧٣/١ ) .‬‬
‫‪ -٢‬ﻳﻨﻈﺮ ﺗﺮﲨﺘﻪ‪ :‬ﻣﻌﺠﻢ ﺍﻷﺩﺑﺎﺀ‪ ،‬ﻳﺎﻗﻮﺕ ﺍﳊﻤﻮﻱ‪ ،( ٢٢٣٠ /٥ ) .‬ﺑﻐﻴﺔ ﺍﻟﻮﻋﺎﺓ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪ ،(٢٦٢/٢ ) .‬ﻛـﺸﻒ‬
‫ﺍﻟﻈﻨﻮﻥ‪ ،‬ﺣﺎﺟﻲ ﺧﻠﻴﻔﺔ‪.( ٦٩٢/١ ) .‬‬
‫‪ -٣‬ﺇﻧﺒﺎﻩ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﺍﻟﻘﻔﻄﻲ‪ ،( ٢١٩/٢ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ‪ ،‬ﺍﺑﻦ ﺧﻠﻜﺎﻥ‪ ،( ٣٠٠/٣ ) .‬ﺍﻟﺒﻠﻐﺔ‪ ،‬ﺍﻟﻔﲑﻭﺯ ﺃﺑﺎﺩﻱ‪.‬‬
‫) ﺹ ‪ ،( ١٤٤‬ﺑﻐﻴﺔ ﺍﻟﻮﻋﺎﺓ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪.( ١٤٠/٢ ).‬‬
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‫ﺑﺎﻷﺩﺏ ﻭﺍﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ‪ .‬ﻗﺮﺃ ﻋﻠﻰ ﺃﰊ ﺍﻟﻌﻼﺀ ﺍﳌﻌﺮﻱ ﻭﻏﲑﻩ ﻣﻦ ﺍﻟـﺸﺎﻣﻴﲔ‪ .‬ﻭﲰـﻊ ﺑﺎﻟـﺸﺎﻡ‬
‫ﻭﺳﻮﺍﺣﻠﻪ ﻣﻦ ﲨﺎﻋﺔ ﺷﻴﻮﺥ ﻣﻦ ﺷﻴﻮﺥ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﻋﺎﺩ ﺇﱃ ﺑﻐﺪﺍﺩ ﻭﺗﺼﺪﺭ ‪‬ﺎ‪ .‬ﻭﺭﻭﻯ ﻋﻨـﻪ‬
‫ﺍﳉﻢ ﺍﻟﻐﻔﲑ‪ ،‬ﻭﺗﺄﺩﺏ ﺑﻪ ﻋﺎﱂ ﻛﺜﲑ‪.‬‬
‫ﺻﻨﻒ ﺍﻟﺘﺼﺎﻧﻴﻒ ﺍﳌﻔﻴﺪﺓ‪ ،‬ﻣﺜﻞ ﻛﺘﺎﺏ " ﺷﺮﺡ ﺍﳊﻤﺎﺳﺔ " ﺍﻟﻜﺒﲑ‪ ،‬ﻭﺍﻷﻭﺳـﻂ‪ ،‬ﻭﺍﻟـﺼﻐﲑ‪،‬‬
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‫ﻭﺷﺮﺡ ﺍﳌﻔﻀﻠﻴﺎﺕ‪ ،‬ﻭ‪‬ﺬﻳﺐ ﺇﺻﻼﺡ ﺍﳌﻨﻄﻖ‪ ،‬ﻭﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ .‬ﺗﻮﰲ ﺳﻨﺔ ) ‪٥٩٢‬ﻫـ (‪.‬‬
‫‪ -٥‬ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﻤﺮﻭ ﺍﳊﺪﺍﺩ‪:٢‬‬
‫ﻫﻮ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺭﺍﺷﺪ ﺍﳊﺪﺍﺩ ﺃﺑﻮ ﳏﻤﺪ ﺍﳌﺼﺮﻱ‪ ،‬ﺍﳌﻘﺮﺉ ﺍﻟﺼﺎﱀ‪،‬‬
‫ﻗﺮﺃ ﻋﻠﻰ ﺃﰊ ﻋﺪﻱ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺍﻹﻣﺎﻡ‪ ،‬ﻭﻏﺰﻭﺍﻥ ﺑﻦ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻭﻗﺮﺃ ﻋﻠﻴﻪ ﺃﺑﻮ ﺍﻟﻘﺎﺳـﻢ‬
‫ﺍﳍﺬﱄ ﻭﺍﳌﺼﺮﻳﻮﻥ‪ ،‬ﻭﺣ ‪‬ﺪﺙ ﻋﻨﻪ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﳋِﻠﻌﻲ‪ .‬ﺗﻮﰲ ﺳﻨﺔ ) ‪٤٢٩‬ﻫـ(‪ .‬ﺃﺳﺘﺎﺫ ﺍﺑﻦ‬
‫‪٣‬‬
‫ﺑﺎﺑﺸﺎﺫ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ .‬ﻭﻗﺪ ﺻﺮﺡ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺑﺬﻟﻚ ﰲ ﺷﺮﺣﻪ ﻟﻜﺘﺎﺏ ﺍﳉﻤﻞ ﻟﻠﺰﺟﺎﺟﻲ‪.‬‬

‫‪ -١‬ﺇﻧﺒﺎﻩ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﺍﻟﻘﻔﻄﻲ‪ .( ٣٠-٢٨ /٤ ) .‬ﺑﺘﺼﺮﻑ‪ .‬ﻭﻳﻨﻈﺮ‪ :‬ﻧﺰﻫﺔ ﺍﻷﻟﺒﺎﺀ‪ ،‬ﺍﻷﻧﺒـﺎﺭﻱ‪ ) .‬ﺹ ‪ ،( ٢٧٠‬ﻣﻌﺠـﻢ‬
‫ﺍﻷﺩﺑﺎﺀ‪ ،.‬ﻳﺎﻗﻮﺕ ﺍﳊﻤﻮﻱ‪ ،( ٢٨٢٣ /٦ ).‬ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ‪ ،‬ﺍﺑﻦ ﺧﻠﻜﺎﻥ‪.( ٢٣٨/٥ ) .‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺣﺴﻦ ﺍﶈﺎﺿﺮﺓ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪.( ٤٠٧ -٤٠٦ /١ ) .‬‬
‫‪ -٣‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﻟﻨﺤﻮﻳﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،‬ﺗﺢ ﳏﻤﺪ ﺃﺑﻮ ﺍﻟﻔﺘﻮﺡ‪ ) .‬ﺹ ‪.( ٣٩‬‬
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 ‫ﺗﻼﻣﻴﺬﻩ‪:‬‬
‫ﺣﻈﻲ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﲟﻜﺎﻧﺔ ﻋﻠﻤﻴﺔ ﺑﲔ ﻋﻠﻤﺎﺀ ﻋﺼﺮﻩ ﺟﻌﻠﺘﻪ ﻳﺘﺼﺪﺭ ﻟﻠﺘﺪﺭﻳﺲ‪ ،‬ﻓﻜﺎﻧﺖ ﻟـﻪ‬
‫ﺣﻠﻘﺔ ﰲ ﺟﺎﻣﻊ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ‪ .‬ﻭﻗﺪ ﺗﻮﺍﻓﺪ ﻋﻠﻴﻪ ﲨﻊ ﻏﻔﲑ ﻣﻦ ﺍﻟﻄﻠﺒـﺔ ﻣـﻦ ﻣـﺼﺮ‬
‫ﻭﺍﻷﻧﺪﻟﺲ ﻭﻏﲑﻫﺎ‪.‬‬
‫ﻭﻛﺎﻥ ﻻﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻋﺪﺩ ﻣﻦ ﺍﻟﺘﻼﻣﻴﺬ‪:‬‬
‫‪-١‬ﺍﺑﻦ ﺍﻟﻔﺤﺎﻡ‪:١‬‬
‫ﻭﻫﻮ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺘﻴﻖ ﺑﻦ ﺧﻠﻒ ﺍﳌﻘﺮﺉ ﺍﻟﺼﻘﻠﻲ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﻣﻦ ﻛﺒﺎﺭ ﺍﻟﻘﺮﺍﺀ‪ ،‬ﺭﺣـﻞ‬
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‫ﻣﻦ ﺍﳌﻐﺮﺏ ﺇﱃ ﺍﳌﺸﺮﻕ ﰲ ﻃﻠﺐ ﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﺃﺩﺭﻙ ﲟﺼﺮ ﺍﺑﻦ ﺍﳍﺎﴰﻲ‪ ٢،‬ﻭﺍﺑـﻦ ﻧﻔـﻴﺲ‪،‬‬
‫ﻭﻋﺒﺪﺍﻟﺒﺎﻗﻲ ﺑﻦ ﻓﺎﺭﺱ‪ ٤.‬ﻭﻗﺪ ﺃﻣﻠﻰ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺷﺮﺡ ﻣﻘﺪﻣﺘﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻪ ﺗﺄﻟﻴﻒ ﺣـﺴﻦ‬
‫ﲰﺎﻩ ) ﺍﻟﺘﺠﺮﻳﺪ ﰲ ﺑﻐﻴﺔ ﺍﳌﺮﻳﺪ(‪ .‬ﻛﺎﻥ ﺣﺎﻓﻈﹰﺎ ﻟﻠﻘﺮﺍﺀﺍﺕ‪ ،‬ﺻﺪﻭﻗﹰﺎ ﻣﺘﻘﻨﺎﹰ‪ ،‬ﻋﺎﳌﹰﺎ ﻛﺒﲑ ﺍﻟﺴﻦ‪،‬‬
‫ﺃﻗﺎﻡ ﺑﺎﻹﺳﻜﻨﺪﺭﻳﺔ‪ .‬ﺗﻮﰲ ﰲ ﺫﻱ ﺍﻟﻘﻌﺪﺓ ﺳﻨﺔ ) ‪٥١٦‬ﻫـ (‪.‬‬
‫‪ -٢‬ﺍﺑﻦ ﺍﳊﺼﺎﺭ‪:‬‬
‫ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺧﻠﻒ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺧﻠﻒ ﺑﻦ ﺳﻌﻴﺪ ﺍﳌﻘﺮﺉ‪ ،‬ﻭﻫﻮ ﺃﺣﺪ ﺍﻟﺘﻼﻣﻴـﺬ‬
‫ﺍﻟﺬﻳﻦ ﺣﻀﺮﻭﺍ ﺍ‪‬ﺎﻟﺲ ﺍﻟﱵ ﺃﻣﻠﻰ ﻓﻴﻬﺎ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺷﺮﺡ ﻣﻘﺪﻣﺘﻪ‪ .‬ﻭﻛﺎﻥ ﺃﺣﺪ ﺍﻷﺋﻤﺔ‬
‫‪٥‬‬
‫ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ .‬ﺗﻮﰲ ﺳﻨﺔ ‪٥١١‬ﻫـ‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ ﺗﺮﲨﺘﻪ‪ :‬ﺇﻧﺒﺎﻩ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﺍﻟﻘﻔﻄﻲ‪ ،(١٦٥ -١٦٤ /٢ ) .‬ﻣﺮﺁﺓ ﺍﳉﻨﺎﻥ‪ ،‬ﺍﻟﻴﺎﻓﻌﻲ‪ ،( ٢١٣ /٣ ) .‬ﺍﻟﻨﺠﻮﻡ ﺍﻟﺰﺍﻫﺮﺓ‪،‬‬
‫ﺍﺑﻦ ﺗﻐﺮﻱ ﺑﺮﺩﻱ‪ ،( ٢٢٥ /٥ ) .‬ﺣﺴﻦ ﺍﶈﺎﺿﺮﺓ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪.( ٤٠٨ /١ ) .‬‬
‫‪ -٢‬ﻫﻮ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻫﺎﺷﻢ‪ ،‬ﺗﺎﺝ ﺍﻷﺋﻤﺔ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﳌﺼﺮﻱ‪ ،‬ﻗﺮﺃ ﻋﻠﻰ ﻋﻤﺮﻭ ﺑﻦ ﻋﺮﺍﻙ ﻭﺃﰊ ﺍﻟﻄﻴﺐ ﺑﻦ ﻏﻠﺒﻮﻥ‪.‬‬
‫ﺗﻮﰲ ﰲ ﺷﻮﺍﻝ ﺳﻨﺔ ) ‪٤٤٥‬ﻫـ(‪ .‬ﺣﺴﻦ ﺍﶈﺎﺿﺮﺓ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪ ،(٤٠٧/١ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ‪ ،‬ﺍﺑﻦ ﺍﻟﻌﻤـﺎﺩ‬
‫ﺍﳊﻨﺒﻠﻲ‪.( ٢٧٢/٣ ) .‬‬
‫‪ -٣‬ﻫﻮ ﺃﲪﺪ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻧﻔﻴﺲ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﳌﺼﺮﻱ‪ ،‬ﺍﻧﺘﻬﻰ ﺇﻟﻴﻪ ﻋﻠﻮ ﺍﻹﺳﻨﺎﺩ‪ ،‬ﻗﺮﺃ ﻋﻠﻰ ﺃﰊ ﺃﲪﺪ ﺍﻟﺴﺎﻣﺮﺍﺋﻲ‬
‫ﻭﻋﺒﺪﺍﳌﻨﻌﻢ ﺑﻦ ﻏﻠﺒﻮﻥ‪ ،‬ﻭﺣﺪﺙ ﻋﻦ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺍﳉﻮﻫﺮﻱ ﺻﺎﺣﺐ ﺍﳌﺴﻨﺪ‪ .‬ﺗﻮﰲ ﰲ ﺭﺟﺐ ﺳﻨﺔ ) ‪٤٥٣‬ﻫـ (‪ .‬ﺣﺴﻦ‬
‫ﺍﶈﺎﺿﺮﺓ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪ ،(٤٠٧/١ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ‪ ،‬ﺍﺑﻦ ﺍﻟﻌﻤﺎﺩ ﺍﳊﻨﺒﻠﻲ‪.( ٢٩٠/٣ ) ..‬‬
‫‪ -٤‬ﻫﻮ ﻋﺒﺪﺍﻟﺒﺎﻗﻲ ﺑﻦ ﻓﺎﺭﺱ ﺑﻦ ﺃﲪﺪ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﳌﺼﺮﻱ‪ .‬ﺟﻮ‪‬ﺩ ﺍﻟﻘﺮﺍﺀﺍﺕ ﻋﻠﻰ ﻭﺍﻟﺪﻩ‪ ،‬ﺟﻠﺲ ﻟﻺﻗﺮﺍﺀ ﻭﻋﻤ‪‬ﺮ ﺩﻫـﺮﹰﺍ‪.‬‬
‫ﺗﻮﰲ ﰲ ﺣﺪﻭﺩ ﺳﻨﺔ ) ‪٤٥٠‬ﻫـ(‪ .‬ﺣﺴﻦ ﺍﶈﺎﺿﺮﺓ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪.(٤٠٦/١ ) .‬‬
‫‪ -٥‬ﻏﺎﻳﺔ ﺍﻟﻨﻬﺎﻳﺔ‪ ،‬ﺍﺑﻦ ﺍﳉﺰﺭﻱ ﺍﻋﺘﻨﺎﺀ‪ :‬ﺝ ﺑﺮﺟﺴﺘﺮﺍﺳﺮ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑـﲑﻭﺕ‪ ،‬ﻁ‪.(٢٧١/١ ) .١٤٠٢ ،٣‬‬
‫ﻭﻣﻌﺮﻓﺔ ﺍﻟﻘﺮﺍﺀ ﺍﻟﻜﺒﺎﺭ‪ ،‬ﺍﻟﺬﻫﱯ‪ ،‬ﺗﺢ ﺑﺸﺎﺭ ﻋﻮﺍﺩ ﻣﻌﺮﻭﻑ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑـﲑﻭﺕ‪ ،‬ﻁ‪ ١٤٠٤ ،١‬ﻫــ‪.‬‬
‫) ‪.( ٤٦٦ -٤٦٥ /١‬‬
‫‪١٨‬‬
 ‫‪ -٣‬ﺍﻟﺴﻌﻴﺪﻱ‪:١‬‬
‫ﳏﻤﺪ ﺑﻦ ﺑﺮﻛﺎﺕ ﺑﻦ ﻫﻼﻝ ﺃﺑﻮ ﻋﺒﺪﺍﷲ ﺍﻟﺴﻌﻴﺪﻱ ﺍﳌﺼﺮﻱ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻠﻐﻮﻱ‪ ،‬ﻭﻟﺪ ﲟﺼﺮ‬
‫ﺳﻨﺔ ) ‪٤٢٠‬ﻫـ(‪ ،‬ﻭﺗﻮﰲ ‪‬ﺎ ﺳﻨﺔ ) ‪٥٢٠‬ﻫـ(‪ .‬ﺃﺧﺬ ﺍﻟﻨﺤﻮ ﻋﻦ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،‬ﻭﺗـﺼﺪﺭ‬
‫ﺑﻌﺪﻩ ﻟﻠﺘﺪﺭﻳﺲ‪ .‬ﺃﺧﺬ ﺍﻟﻠﻐﺔ ﻋﻦ ﺃﺻﺤﺎﺏ ﺃﰊ ﻳﻮﺳﻒ ﻳﻌﻘﻮﺏ ﺑﻦ ﺧـﺮ‪‬ﺯﺍﺩ ﺍﻟﻨﺠﲑﻣـﻲ‪،‬‬
‫ﻭﻛﺎﻥ ﻟﻪ ﺷﻌﺮ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺃﺻﺤﺎﺏ ﺍﻟﻠﻐﺔ‪.‬‬
‫‪ -٤‬ﺃﺑﻮ ﺍﻷﺻﺒﻎ ﺍﻟﺰ‪‬ﻫﺮﻱ‪:‬‬
‫ﻋﻴﺴﻰ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻴﺴﻰ ﺑﻦ ﻣﺆﻣﻞ ﺑﻦ ﺃﰊ ﺍﻟﺒﺤﺮ ﺍﻟﺰﻫـﺮﻱ ﺍﻟـﺸﻨﺘﺮﻳﲏ‪،‬‬
‫ﺍﳌﻌﺮﻭﻑ ﺑﺎﳊﺸ‪‬ﺎ‪ ،‬ﻣﻦ ﺃﻫﻞ ﺷﻨﺘﺮﻳﻦ‪ ،‬ﻭﻫﻮ ﺷﻴﺦ ﺭﺍﻭﻳﺔ ﻓﻘﻴﻪ‪ ،‬ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻔﺘـﻮﻯ ﰲ‬
‫ﺍﳌﺴﺠﺪ ﺍﳉﺎﻣﻊ ﺑﻘﺮﻃﺒﺔ‪ ،‬ﻋ‪‬ﺮﻑ ﺑﺮﻗﺔ ﺍﻟﻘﻠﺐ ﻭﻛﺜﺮﺓ ﺍﻟﺒﻜﺎﺀ‪ ،‬ﺭﻭﻯ ﺍﳊﺪﻳﺚ ﻋﻨﻪ ﺍﻟﻘﺎﺿـﻲ‬
‫‪٢‬‬
‫ﻋﻴﺎﺽ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪٥٣٠‬ﻫـ‪.‬‬

‫ﻭﻓﺎﺗﻪ‪:‬‬
‫ﻛﺎﻥ ﻟﻮﻓﺎﺓ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻗﺼﺔ ﻻ ﲣﻠﻮ ﻣﻦ ﺍﻟﻐﺮﺍﺑﺔ‪ ،‬ﺫﻛﺮﻫﺎ ﻣﻌﻈﻢ ﺍﻟﺬﻳﻦ ﺗﺮﲨﻮﺍ ﻟـﻪ‪ ،‬ﻭﺇﻥ‬
‫ﻛﺎﻥ ﻫﻨﺎﻙ ﻣﻦ ﺍﺧﺘﻼﻑ ﻓﻔﻲ ﺻﻴﺎﻏﺔ ﺍﻟﻌﺒﺎﺭﺓ‪ ،‬ﺃﻣﺎ ﺟﻮﻫﺮ ﺍﳊﺪﺙ ﻓﻮﺍﺣﺪ ﻳﺘﻔﻖ ﻓﻴﻪ ﺍﳉﻤﻴﻊ‪.‬‬
‫ﻓﻘﺪ ﺭﻭﻱ ﺃﻥ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺍﻧﻘﻄﻊ ﰲ ﺃﻭﺍﺧﺮ ﺣﻴﺎﺗﻪ ﻋﻦ ﺍﻟﻨﺎﺱ ﻣﻜ‪‬ﺒﹰﺎ ﻋﻠﻰ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺘـﺄﻟﻴﻒ‬
‫‪٣‬‬
‫ﻭﺍﻟﺘﻌﺒﺪ‪ ،‬ﻣﺘﺄﺛﺮﹰﺍ ﲝﺎﺩﺛﺔ ﺍﻟﺴﻨ‪‬ﻮﺭ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﻣﻌﻈﻢ ﺍﳌﺘﺮﲨﲔ ﻻﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.‬‬
‫ﻭﻛﺎﻥ ﺳﺒﺐ ﻣﻮﺗﻪ ﺃﻧﻪ ﳌﺎ ﺍﻧﻘﻄﻊ ﻭﲨﻊ ﺃﻃﺮﺍﻓﻪ ﻭﺑﺎﻉ ﻣﺎ ﺣﻮﻟﻪ ﻭﺃﺑﻘﻰ ﻣﺎ ﻻ ﺑﺪ ﻟﻪ ﻣﻨـﻪ‪،‬‬
‫ﻛﺎﻥ ﺍﻧﻘﻄﺎﻋﻪ ﰲ ﻏﺮﻓﺔ ﲜﺎﻣﻊ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ‪ ،‬ﻭﻫﻮ ﺍﳉﺎﻣﻊ ﺍﻟﻌﺘﻴﻖ ﲟﺼﺮ‪ ،‬ﻓﺨﺮﺝ ﻟﻴﻠـﺔ‬
‫ﻣﻦ ﺍﻟﻐﺮﻓﺔ ﺇﱃ ﺳﻄﺢ ﺍﳉﺎﻣﻊ‪ .‬ﻓﺰﻟﺖ ﺭﺟﻠﻪ ﻣﻦ ﺑﻌﺾ ﺍﻟﻄﺎﻗﺎﺕ ﺍﳌﺆﺩﻳﺔ ﻟﻠﻀﻮﺀ ﺇﱃ ﺍﳉﺎﻣﻊ‪،‬‬
‫‪٤‬‬
‫ﻓﺴﻘﻂ ﻭﺃﺻﺒﺢ ﻣﻴﺘﹰﺎ ﻗﺪ ﺭﺯﻕ ﺍﻟﺸﻬﺎﺩﺓ ﺭﲪﻪ ﺍﷲ‪.‬‬

‫‪ -١‬ﺇﻧﺒﺎﻩ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﺍﻟﻘﻔﻄﻲ‪ ،(٧٩ -٧٨/ ٣ ) .‬ﺣﺴﻦ ﺍﶈﺎﺿﺮﺓ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪.(٤٣٧/١) .‬‬

‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﻓﻬﺮﺳﺖ ﺍﺑﻦ ﺧﲑ‪ ،‬ﺍﺑﻦ ﺧﲑ ﺍﻹﺷﺒﻴﻠﻲ‪ ) .‬ﺹ ‪.( ٣١٥‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺇﻧﺒﺎﻩ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﺍﻟﻘﻔﻄﻲ‪ ،(٩٧ -٩٦ /٢ ) .‬ﻭﺑﻐﻴﺔ ﺍﻟﻮﻋﺎﺓ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪.(١٧ /٢ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺇﻧﺒﺎﻩ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﺍﻟﻘﻔﻄﻲ‪ ،(٩٧/٢ ) .‬ﺍﻟﻨﺠﻮﻡ ﺍﻟﺰﺍﻫﺮﺓ‪ ،‬ﺍﺑﻦ ﺗﻐﺮﻱ ﺑﺮﺩﻱ‪ ،( ١٠٥/٥ ) .‬ﺑﻐﻴﺔ ﺍﻟﻮﻋﺎﺓ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪.‬‬
‫) ‪ ،(١٧/٢‬ﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ‪ ،‬ﺍﺑﻦ ﺍﻟﻌﻤﺎﺩ ﺍﳊﻨﺒﻠﻲ‪.(٢٤/٤ ) .‬‬
‫‪١٩‬‬
‫‪١‬‬
‫ﻭﺫﻛﺮﺕ ﺑﻌﺾ ﺍﳌﺼﺎﺩﺭ ﻋﺒﺎﺭﺓ‪ ) :‬ﻭﺍﻟﻨﻮﻡ ﰲ ﻋﻴﻨﻴﻪ ﻓﺴﻘﻂ ﻣﻦ ﺍﳌﻨﺎﺭﺓ ﺇﱃ ﺳﻄﺢ ﺍﳉﺎﻣﻊ(‪.‬‬
‫ﺃﻣﺎ ﻋﻦ ﺳﻘﻮﻃﻪ ﻣﻦ ﺍﳌﻨﺎﺭﺓ ﻓﺄﻣﺮ ﻣﺴﺘﺒﻌﺪ ﺇﺫ ﻻ ﳝﻜﻦ ﻹﻧﺴﺎﻥ ﺃﻥ ﻳﻌﻴﺶ ﰲ ﻣﻨﺎﺭﺓ ﻣﺴﺠﺪ؛‬
‫ﺑﻞ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻮﺟﺪ ﻏﺮﻓﺔ ﰲ ﻣﻨﺎﺭﺓ‪.‬‬
‫ﻭﻛﺎﻧﺖ ﻭﻓﺎﺗﻪ ﺳﻨﺔ ) ‪٤٦٩‬ﻫـ(‪ .‬ﻭﻗﺪ ﺫﻛﺮ ﺍﺑﻦ ﺧﻠﻜﺎﻥ ﺃﻧﻪ ﺩﻓﻦ ﺑﺎﻟﻘﺮﺍﻓﺔ ﺍﻟﻜﱪﻯ‪ ،‬ﻭﻗﺪ‬
‫‪٢‬‬
‫ﺯﺍﺭ ﻗﱪﻩ‪ ،‬ﻭﻗﺮﺃ ﺗﺎﺭﻳﺦ ﻭﻓﺎﺗﻪ ﻋﻠﻰ ﺣﺠﺮ ﻋﻨﺪ ﺭﺃﺳﻪ‪.‬‬
‫ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﻘﻔﻄﻲ ﺃﻥ ﺳﻨﺔ ﻭﻓﺎﺓ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ) ‪٤٥٤‬ﻫـ(‪ ،‬ﺇﻻ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﺎﺭﻳﺦ ﻻ ﻳ‪‬ﻌﺘـﺪ‬
‫ﺑﻪ‪ ،‬ﻷﻧﻪ ﳜﺎﻟﻒ ﻣﺎ ﺃﲨﻊ ﻋﻠﻴﻪ ﺍﳌﺘﺮﲨﻮﻥ‪ .‬ﻛﻤﺎ ﺃﻥ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﺧﻠﻜﺎﻥ ﺍﻟﺴﺎﺑﻘﺔ ﻛﻔﻴﻠـﺔ ﺃﻥ‬
‫ﺗﺪﻓﻊ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﻘﻔﻄﻲ‪.‬‬
‫ﰒ ﺇﻥ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻧﻔﺴﻪ ﻗﺪ ﺫﻛﺮ ﺃﻧﻪ ﺃﻣﻠﻰ ﺷﺮﺡ ﻣﻘﺪﻣﺘﻪ ﻋﻠـﻰ ﺍﺑـﻦ ﺍﻟﻔﺤـﺎﻡ ﺳـﻨﺔ‬
‫‪٣‬‬
‫) ‪٤٦٦‬ﻫـ(‪ ،‬ﻓﻼ ﻳﺼﺢ ﺃﻥ ﺗﻜﻮﻥ ﻭﻓﺎﺗﻪ ﻗﺒﻞ ﻫﺬﺍ ﺍﻟﺘﺎﺭﻳﺢ‪.‬‬
‫ﺭﺣﻢ ﺍﷲ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺭﲪﺔ ﻭﺍﺳﻌﺔ‪.‬‬

‫‪ -١‬ﻣﻌﺠﻢ ﺍﻷﺩﺑﺎﺀ‪ ،‬ﻳﺎﻗﻮﺕ ﺍﳊﻤﻮﻱ‪ ،(١٤٥٦/٤ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺑﻐﻴﺔ ﺍﻟﻮﻋﺎﺓ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪ .(١٧ /٢ ) .‬ﻭﺃﻛﺜﺮ ﺍﳌﺼﺎﺩﺭ ﻋﻠﻰ‬
‫ﺃﻧﻪ ﺳﻘﻂ ﻣﻦ ﺳﻄﺢ ﺍﳉﺎﻣﻊ‪.‬‬
‫‪ -٢‬ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ‪ ،‬ﺍﺑﻦ ﺧﻠﻜﺎﻥ‪.(٥١٦/٢ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.(٤٧١/٢ ) .‬‬
‫‪٢٠‬‬
 ‫ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪.‬‬
‫ﺍﶈﺴﺒﺔ ﰲ ﺍﻟﻠﻐﺔ‪:‬‬

‫ﺟﺎﺀ ﰲ ﲨﻬﺮﺓ ﺍﻟﻠﻐﺔ ﻻﺑﻦ ﺩﺭﻳﺪ‪ ) :‬ﺣﺴِﺐ ﻭ ‪‬ﺣﺴِﺒﺖ ﺍﳊﺴﺎﺏ ﺃﺣـﺴﺒﻪ ﺣ‪‬ـﺴ‪‬ﺒﹰﺎ ﻣـﻦ‬
‫ﺐ ﺍﻟﺮﺟ ِﻞ‪ :‬ﻣﺂﺛﺮ ﺁﺑﺎﺋﻪ ﻭﺃﺟﺪﺍﺩﻩ‪ ،‬ﻭﺣﺴ‪‬ﱯ ﻛﺬﺍ ﻭﻛـﺬﺍ ﺃﻱ ﻳﻜﻔـﻴﲏ‪،‬‬ ‫ﺴ ‪‬‬
‫ﺍﳊﺴﺎﺏ‪ ،‬ﻭ ‪‬ﺣ ‪‬‬
‫‪١‬‬
‫ﺖ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﺃﻋﻄﻴﺘﻪ ﻣﺎ ﻳﻜﻔﻴﻪ(‪.‬‬
‫ﻭﺃ ‪‬ﺣﺴ‪‬ﺒﲏ ﺍﻟﺸﻲﺀ ﻛﻔﺎﱐ‪ ،‬ﻭﺃﺣﺴﺒ ‪‬‬
‫ﻑ‪.‬‬‫ﻭﺟﺎﺀ ﰲ ﺍﻟﺼﺤﺎﺡ‪ ):٢‬ﻭﺃﺣﺴ‪‬ﺒﲏ ﺍﻟﺸﻲﺀ‪ ،‬ﺃﻱ ﻛﻔﺎﱐ‪ ،‬ﻭﺷﻲﺀ ﺣِﺴﺎﺏ‪ ،‬ﺃﻱ ﻛﺎ ٍ‬
‫ﺴﺎﺑﹰﺎ (‪.٣‬‬
‫ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻋ ﹶﻄﺎ ًﺀ ِﺣ ‪‬‬
‫ﻭﰲ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ) :‬ﺣﺴِﺐ ﰲ ﺃﲰﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﺍﳊﺴﻴﺐ‪ :‬ﻭﻫﻮ ﺍﻟﻜﺎﰲ‪ ،‬ﻣﻦ ﺃﺣـﺴ‪‬ﺒﲏ‬
‫ﺴﺒ‪‬ﻚ ﺩﺭﻫﻢ ﺃﻱ ﻛﻔﺎﻙ‪ ،‬ﻭﺗﻘـﻮﻝ‬ ‫ﺴﺐ‪ ،‬ﳎﺰﻭﻡ‪ :‬ﲟﻌﲎ ﻛﻔﻰ‪ ،‬ﻭﺣ ‪‬‬ ‫ﺍﻟﺸﻲﺀ ﺇﺫﺍ ﹶﻛ ﹶﻔﺎﱐ‪ .‬ﻭﺣ ‪‬‬
‫ﺐ‬
‫ﺴ ‪‬‬‫ﺤِ‬
‫ﺣﺴ‪‬ﺒﻚ ﺫﻟﻚ ﺃﻱ ﻛﻔﺎﻙ ﺫﻟﻚ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺃ ‪‬ﺣﺴ‪‬ﺒﲏ ﻣﺎ ﺃﻋﻄﺎﱐ ﺃﻱ ﻛﻔﺎﱐ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻣ ‪‬‬
‫ﻑ ﻟﻚ ﻣﻦ ﻏﲑﻩ‪ ،‬ﻭﺃﺣﺴﺒﲏ ﺍﻟﺸﻲﺀ ﻛﻔﺎﱐ (‪ ٤.‬ﻭﻳﺼﺮﺡ ﻫﻨﺎ ﺑﻠﻔﻆ ﺍ ﹸﳌﺤ‪‬ـﺴِﺒﺔ‬ ‫ﻟﻚ ﺃﻱ ﻛﺎ ٍ‬
‫‪٥‬‬
‫ﻟﻴﺪﻝ ﻋﻠﻰ ﺍﳌﻌﲎ ﺍﻟﻠﻐﻮﻱ ﳍﺎ‪ ،‬ﻓﻴﻘﻮﻝ‪ ) :‬ﻭﺍﶈﺴﺒﺔ ﻣﻦ ﺍﻹﺣﺴﺎﺏ ﻭﻫﻮ ﺍﻟﻜﻔﺎﻳﺔ (‪.‬‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﻳﻜﻮﻥ ﻣﻌﲎ ﺍﶈﺴﺒﺔ‪ :‬ﺍﻟﻜﺎﻓﻴﺔ‪ ،‬ﻭﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ :‬ﺍﳌﻘﺪﻣﺔ ﺍﻟﻜﺎﻓﻴﺔ ﺍﻟﱵ ﺗﻜﻔﻴﻚ‬
‫ﻭﺗﻐﻨﻴﻚ ﻋﻦ ﻛﻞ ﻣﻘﺪﻣﺔ ﺃﺧﺮﻯ‪ .‬ﻭﻟﺬﺍ ﻭﺭﺩ ﺃﻥ ﻣﻦ ﺃﲰﺎﺀ ﺍﳌﻘﺪﻣﺔ‪ :‬ﺍﻟﻜﺎﻓﻴﺔ‪.‬‬

‫‪ -١‬ﲨﻬﺮﺓ ﺍﻟﻠﻐﺔ‪ ،‬ﺍﺑﻦ ﺩﺭﻳﺪ‪ ،‬ﺗﺢ ﺭﻣﺰﻱ ﻣﻨﲑ ﺑﻌﻠﺒﻜﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﲔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪١٩٨٧ ،١‬ﻡ‪.( ٢٧٧/١ ) .‬‬
‫‪ -٢‬ﺍﻟﺼﺤﺎﺡ‪ ،‬ﺍﳉﻮﻫﺮﻱ‪ ،‬ﺗﺢ ﺃﲪﺪ ﻋﺒﺪﺍﻟﻐﻔﻮﺭ ﻋﻄﺎﺭ‪ ،‬ﺩﺍﺭ ﺍﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﲔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪١٩٩٠ ،٤‬ﻡ‪.( ١١٠ /١ ) .‬‬
‫‪ -٣‬ﺳﻮﺭﺓ ﺍﻟﻨﺒﺄ‪ .‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.( ٣٦‬‬
‫‪ -٤‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪.( ٣١٣ -٣١٠ /١ ) .‬‬
‫‪ -٥‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.‬‬
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 ‫ﺍﳌﻘﺪﻣﺔ ﻭﻏﺮﺽ ﺗﺄﻟﻴﻔﻬﺎ‪:‬‬

‫ﻛﻠﻤﺔ ﺍﳌﻘﺪ‪‬ﻣﺔ ﻣﺄﺧﻮﺫﺓ ﻣﻦ ) ﻣﻘﺪﻣﺔ ﺍﳉﻴﺶ‪ ،‬ﻭﻫﻲ ﻣﻦ ﻗ ﹼﺬ ‪‬ﻡ ﲟﻌﲎ ﺗﻘﺪ‪‬ﻡ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﳍﻢ‪ :‬ﺍﳌﻘﺪﻣﺔ‬
‫ﺖ ﺍﻟﺪ‪‬ﺍﻝ ﱂ ﻳﻜﻦ ﳊﻨﹰﺎ ﻷﻥ ﻏﲑﻩ ﻗﺪ‪‬ﻣﻪ‪ .‬ﻭﻗﺪ ﺍﺳﺘﻌﲑ ﻟﻜﻞ‬ ‫ﻭﺍﻟﻨﺘﻴﺠﺔ‪ .‬ﻗﺎﻝ ﺍﻟﺒﻄﻠﻴﻮﺳﻲ‪ :‬ﻭﻟﻮ ﻓﺘﺤ ‪‬‬
‫ﺷﻲﺀ ﻓﻘﻴﻞ‪ :‬ﻣ‪‬ﻘﺪ‪‬ﻣﺔ ﺍﻟﻜﺘﺎﺏ ﻭﻣﻘﺪﻣﺔ ﺍﻟﻜﻼﻡ‪ ،‬ﺑﻜﺴﺮ ﺍﻟﺪﺍﻝ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻗﺪ ﺗ‪‬ﻔ‪‬ﺘﺢ‪.‬‬
‫ﻭﻗﻴﻞ‪ :‬ﻣﻘﺪﻣﺔ ﻛﻞ ﺷﻲﺀ ﺃﻭ‪‬ﻟﻪ‪ ،‬ﻭﻣ‪‬ﻘﺪ‪‬ﻡ ﻛﻞ ﺷﻲﺀ ﻧﻘﻴﺾ ﻣﺆﺧﺮﻩ (‪.١‬‬
‫ﻭﻗﺪ ﻋﺮﻑ ﺍﻟﻨﺤﺎﺓ ﺍﻟﻌﺮﺏ ﻟﻮﻧﹰﺎ ﺟﺪﻳﺪﹰﺍ ﻣﻦ ﺍﻟﺘﺄﻟﻴﻒ ﻣﻨﺬ ﻋﺼﺮ ﻣﺒﻜﺮ‪ ،‬ﺫﻟﻚ ﺍﻟﻨﻮﻉ ﺍﻟﺬﻱ‬
‫ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺗﺄﻟﻴﻒ ﺍﻟﻜﺘﺐ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﺼﻐﲑﺓ ﻭﺍﻟﱵ ﲣﺼﺺ ﻋـﺎﺩﺓ ﻟﻠﻤﺒﺘـﺪﺋﲔ ﺑﻘـﺼﺪ‬
‫ﺍﻟﺘﺴﻬﻴﻞ ﻭﺍﻹﳚﺎﺯ ﻓﺘﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﺃﺷﺒﻪ ﺑﺎﳌﻘﺪﻣﺔ ﺃﻭ ﺍﳌﺪﺧﻞ ﻟﻌﻠـﻢ ﺃﺳـﺲ ﺍﻟﻨﺤـﻮ‬
‫ﻭﺿﻮﺍﺑﻄﻪ‪ ،‬ﻛﻜﺘﺎﺏ ﺍﳉﻤﻞ ﻟﻠﺰﺟﺎﺟﻲ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻹﻳﻀﺎﺡ ﻟﻠﻔﺎﺭﺳﻲ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﻠﻤﻊ ﻻﺑﻦ‬
‫‪٢‬‬
‫ﺟﲏ‪.‬‬
‫ﻭﻗﺪ ﺳﺎﺭ ﻋﺪﺩ ﻣﻦ ﺍﻟﻨﺤﺎﺓ ﺍﻟﻌﺮﺏ ﻋﻠﻰ ‪‬ﺞ ﻣﻦ ﺳﺒﻘﻬﻢ ﰲ ﺗﺄﻟﻴﻒ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﺨﺘﺼﺮﺍﺕ‪،‬‬
‫ﺧﺎﺻﺔ ﺇﺫﺍ ﺩﻋﺖ ﺿﺮﻭﺭﺓ ﺇﱃ ﺗﺄﻟﻴﻒ ﳐﺘﺼﺮ ﰲ ﺍﻟﻨﺤﻮ ﺃﻭ ﻏﲑﻩ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻷﺧﺮﻯ‪ ،‬ﺣﲔ‬
‫ﻳﻄﻠﺐ ﻣﻦ ﺃﺣﺪﻫﻢ ﻛﺘﺎﺑﺔ ﻣﺆﻟﻒ ﻣﻮﺟﺰ ﻣﻔﻴﺪ ﰲ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺃﻭ ﺫﺍﻙ؛ ﺇﻻ ﺃﻥ ﺑﻌﺾ ﻫـﺬﻩ‬
‫ﺍﻟﻜﺘﺐ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻗﺪ ﺗﺄﰐ ﺃﻗﻞ ﺃﻣﺜﻠﺔ ﻭﻭﺿﻮﺣﺎﹰ‪ ،‬ﻓﺘﻈﻬﺮ ﺍﳊﺎﺟﺔ ﻣﻠﺤﺔ ﺇﱃ ﻣـﻦ ﻳـﺸﺮﺣﻬﺎ‬
‫ﻭﻳﻌﻠﻖ ﻋﻠﻴﻬﺎ ﻛﻲ ﺗ‪‬ﻔﻬﻢ ﻓﻬﻤﹰﺎ ﺳﻠﻴﻤﹰﺎ‪.‬‬
‫ﻭﺗ‪‬ﻌﺪ ﻣﻘﺪﻣﺔ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻣﻦ ﻣﺼﻨﻔﺎﺕ ﺍﻟﻨﺤﻮ ﺍﳌﻌﺮﻭﻓﺔ‪ ،‬ﻓﻘﺪ ﺷﻐﻠﺖ ﻋﺪﺩﹰﺍ ﻣﻦ ﺍﻟﻌﻠﻤـﺎﺀ‬
‫ﺍﻷﻗﺪﻣﲔ‪ ،‬ﻭﺍﻟﺪﺍﺭﺳﲔ ﺍﶈﺪﺛﲔ‪ ،‬ﻓﺘﻨﺎﻭﻟﻮﻫﺎ ﺑﺎﻟﺪﺭﺱ ﻭﺍﻟﺘﺤﻘﻴﻖ‪ ،‬ﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺗﻠﻚ ﺍﳌﻨـﺰﻟﺔ‬
‫ﺍﻟﻜﺒﲑﺓ ﻭﺍﳌﻜﺎﻧﺔ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﱵ ﺍﺣﺘﻠﺘﻬﺎ ﻫﺬﻩ ﺍﳌﻘﺪﻣﺔ‪ ،‬ﻓﻘﺪ ﺃﺧﺬﺕ ﺣﻴﺰﹰﺍ ﻟﻴﺲ ﺑﺎﻟﻘﻠﻴﻞ ﻣـﻦ‬
‫ﻓﻜﺮ ﻭﺍﻫﺘﻤﺎﻡ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺒﺎﺣﺜﲔ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﳌﻘﺪﻣﺔ ﺃﻣﻼﻫﺎ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ -‬ﻋﻠﻰ ﲨﺎﻋﺔ ﻳﺰﻳﺪﻭﻥ ﻋﻠﻰ ﺍﻟﻜﺜﺮﺓ‪ -‬ﻗﺒـﻞ ﺃﻥ ﳝﻠـﻲ‬
‫ﺷﺮﺣﻬﺎ ﻋﻠﻰ ﺍﺑﻦ ﺍﻟﻔﺤﺎﻡ ﲟﺪﺓ ﺗﺮﺑﻮ ﻋﻠﻰ ﺛﻼﺛﲔ ﻋﺎﻣﹰﺎ‪ .‬ﻭﻗﺪ ﺃﺷﺎﺭ ﰲ ﺷﺮﺣﻪ ﻟﻠﻤﻘﺪﻣﺔ ﺇﱃ‬
‫ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺩﻋﺘﻪ ﺇﱃ ﺗﺄﻟﻴﻔﻬﺎ ﰲ ﻗﻮﻟﻪ‪ ) :‬ﻓﺈﻥ ﺍﻟﻐﺮﺽ ‪‬ﺬﻩ ﺍﳌﻘﺪﻣﺔ ﺍﻟﺘﺴﻬﻴﻞ ﻭﺍﻟﺘﻮﻃﺌﺔ ﳌﺎ‬

‫‪ -١‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ .( ٣٥٥٤ /٥ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﳌﺼﺒﺎﺡ ﺍﳌﻨﲑ‪ ،‬ﺍﻟﻔﻴﻮﻣﻲ‪.(٤٩٣ /٢ ) .‬‬
‫‪ -٢‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٢٩ /١ ) .‬ﺑﺘﺼﺮﻑ‪.‬‬
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‫ﻼ ﻣﻠﺨﺼﺔ‪ ،‬ﻭﺃﻟﻔﺎﻇﹰﺎ ﳎﺮﺩﺓ‪ ،‬ﺗﻌﲔ ﻋﻠﻰ ﺍﳌﻘﺼﻮﺩ‪ ،‬ﻭﺭﲟﺎ‬ ‫ﻋﺴﻰ ﺃﻥ ﻳﻘﺮﺃ ﺑﻌﺪﻫﺎ‪ ،‬ﻷﻥ ﻓﻴﻬﺎ ﲨ ﹰ‬
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‫ﻛﻔﺖ ﺍﳌﻄﻠﻮﺏ‪ ،‬ﻭﳍﺬﺍ ﻭﲰﻬﺎ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ – ﺃﺩﺍﻡ ﺍﷲ ﺍﻹﻣﺘﺎﻉ ﺑﻪ – ﺑﺎ ﹸﳌﺤ‪‬ـﺴٍﺒﺔ(‪.‬‬
‫ﻼ ﻟﻌﻠﻢ ﺍﻟﻨﺤﻮ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﺃﺳـﺴﻪ‬ ‫ﻭﻳﺒﺪﻭ ﺃﻥ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺃﺭﺍﺩ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﳌﻘﺪﻣﺔ ﻣﺪﺧ ﹰ‬
‫ﻭﺿﻮﺍﺑﻄﻪ‪.‬‬
‫ﻭﻗﺪ ﺃﻟﻒ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺍﳌﻘﺪﻣﺔ ﰲ ﺣﺪﻭﺩ ﺳﻨﺔ ‪٤٣٥‬ﻫـ ‪ ،‬ﺫﻛﺮ ﺫﻟﻚ ﰲ ﺣﺪﻳﺜﻪ ﻟﺘﻠﻤﻴـﺬﻩ‬
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‫ﺍﺑﻦ ﺍﳊﺼﺎﺭ ﺣﲔ ﺃﻋﺎﺩ ﻋﻠﻴﻪ ﺍﳉﺰﺀ ﺍﻟﺬﻱ ﻓﺎﺗﻪ ﻣﻦ ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ‪.‬‬
‫ﻭﻗﺪ ﻭﺭﺩﺕ‪ -‬ﻓﻴﻤﺎ ﺳﺒﻖ‪ -‬ﻧﺼﻮﺹ ﲢﻤﻞ ﰲ ﻃﻴﺎ‪‬ﺎ ﺗﻠﻚ ﺍﻟﺸﻬﺮﺓ ﺍﻟﱵ ﻃﺎﺭﺕ ‪‬ﺎ ﻫـﺬﻩ‬
‫ﺍﳌﻘﺪﻣﺔ ﻭﺷﺮﺣﻬﺎ‪ .‬ﻓﻘﺪ ﺫﻛﺮ ﻋﺪﺩ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺘﺮﺍﺟﻢ ﻭﺍﻟﻄﺒﻘﺎﺕ ﺍﳌﻘﺪﻣﺔ ﰲ ﻣﻌـﺮﺽ‬
‫ﺣﺪﻳﺜﻬﻢ ﻋﻦ ﺻﺎﺣﺒﻬﺎ‪ ،‬ﺃﻭ ﺣﲔ ﺗﺬﻛﺮ ﻣﺼﻨﻔﺎﺕ ﺍﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ ﻭﺍﻷﺩﺏ‪.‬‬
‫ﻭﲨﻠﺔ ﻣﺎ ﲢﻤﻠﻪ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﻣﺴﻤﻴﺎﺕ ﻋﺪﺓ ﻋﺮﻓﺖ ‪‬ﺎ ﻫﺬﻩ ﺍﳌﻘﺪﻣﺔ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺘﺮﺍﺩﻑ ﰲ ﺍﻷﲰﺎﺀ ﻳﺪﻝ ﻋﻠﻰ ﺍﻧﺸﻐﺎﻝ ﺍﻟﻨﺎﺱ ‪‬ﺎ‪ ،‬ﻭﺷﻐﻔﻬﻢ ﺑﺪﺭﺍﺳﺘﻬﺎ‪ ،‬ﻭﺣﻔﻈﻬﺎ‪،‬‬
‫ﺣﱴ ﻭﺻﻞ ‪‬ﻢ ﺍﻻﺟﺘﻬﺎﺩ ﺇﱃ ﺍﻟﺘﻔﻨﻦ ﰲ ﻭﺿﻊ ﺍﻟﻌﻨﺎﻭﻳﻦ ﺍﻟﱵ ﺗﻠﻴﻖ ‪‬ﺎ‪ ٣.‬ﻭﻳﺒﺪﻭ ﺃﻥ ﻫﺬﺍ ﻟﻮﻥ‬
‫ﻣﻦ ﺍﻹﻋﺠﺎﺏ ﺃﺭﺍﺩ ﺑﻌﻀﻬﻢ ﺃﻥ ﻳﺒﺎﻟﻎ ﰲ ﺇﻇﻬﺎﺭﻩ ﺣﱴ ﺇﻧﻪ ﺿﺒﻂ ﻛﻠﻤﺔ ) ﻣﻘﺪﻣﺔ ( ﺑﻔـﺘﺢ‬
‫ﺍﻟﺪﺍﻝ‪ ،‬ﻭﺫﻟﻚ ﰲ ﺃﺑﻴﺎﺕ ﺫﻛﺮﻫﺎ ﺻﺎﺣﺐ ﺷﺮﺡ ﺍﳌﻘﺪﻣـﺔ ﺍﶈـﺴﺒﺔ‪ ٤‬ﻭﺭﺩﺕ ﰲ ﺇﺣـﺪﻯ‬
‫ﺍﻟﻨﺴﺦ‪:‬‬
‫ﺖ ﻓﻠﻢ ‪‬ﺗـﺒ ِﻖ ﻓﻴﻤﺎ ﺑﻌﺪﻫـﺎ ﺃﹶﺭ‪‬ﺑــﺎ‬
‫ﺃﻏﻨـ ‪‬‬ ‫ـﺒـ ﹲﺔ‬
‫ﺴ َ‬
‫ﺤِ‬
‫ﻫﺬﻱ ﻣﻘﺪ‪‬ﻣـﺔ ﰲ ﺍﻟﻨـﺤﻮ ‪‬ﻣ ‪‬‬
‫ﺖ ﺟﺎﻫﻠﹶﻬـﺎ ﻓﺎﺳﺄﻝ ‪‬ﺎ ﺍﻷُﺩﺑـــﺎ‬
‫ِﺇ ﹾﻥ ﻛﻨ ‪‬‬ ‫ﻑ ﻗـﺪ ‪‬ﺭ ﻗﻴﻤِﺘـﻬﺎ‬
‫ﻫﻲ ﺍﻟﻨﻬــﺎﻳ ﹸﺔ ﻓﺎﻋﺮ ‪‬‬
‫ﻓﺼـﺎﺭﺕ ﺇﻣـﺎﻣـﹰﺎ ﺗﻘـ ‪‬ﺪ ‪‬ﻡ ﺍﻟ ﹸﻜﺘ‪‬ﺒـــﺎ‬ ‫ﻒ ﺃﻫﻞ ﺍﻟﻨﺤﻮ ﻗﺎﻃﺒـ ﹰﺔ‬
‫ﺕ ﺗﺼــﺎﻧﻴ ‪‬‬
‫‪‬ﺷﹶﺄ ‪‬‬
‫ﺠ‪‬ﺒــــﺎ‬
‫ﺿﻤ‪‬ﻨـﺖ ‪‬ﻋ ‪‬‬
‫ﺏ ﺇ‪‬ﺎ ﻗﺪ ‪‬‬
‫ﺃﻭ ﻛﺎﺫ ‪‬‬ ‫ﻕ‬
‫ﻻ ﳜﺪﻋﻨـّﻚ ﻋﻨﻬـﺎ ﺣﺎﺳــﺪ ‪‬ﻣ ِﺬ ‪‬‬
‫ﻓﻬﻲ ) ﻣ‪‬ﻘ ‪‬ﺪﻣ‪‬ﺔ (‪ .‬ﻭﻛﺄ‪‬ﺎ ﺑﻘﻮﻟﻪ ﻫﺬﺍ ﻗﺪ ﹸﻗﺪ‪‬ﻣﺖ ﻋﻠﻰ ﻏﲑﻫﺎ‪.‬‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.(٤٧٢/٢ ) .‬‬

‫‪ -٢‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.(٤٧١/٢ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪ ) .‬ﺹ ‪.( ١٢‬‬
‫‪ -٤‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ‪.(٢٧ /١ ) .‬‬
‫‪٢٣‬‬
 ‫ﻭﺃﺷﻬﺮ ﺍﻷﲰﺎﺀ ﺍﻟﱵ ﻋﺮﻓﺖ ‪‬ﺎ ﻣﻘﺪﻣﺔ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪:‬‬
‫‪ -١‬ﺍﳌﻘﺪﻣﺔ‪.‬‬
‫‪ -٢‬ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺃﻭ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ ﰲ ﺍﻟﻨﺤﻮ‪.‬‬
‫‪ -٣‬ﺍﶈﺘﺴﺐ‪ ،‬ﺃﻭ ﺍﶈﺘﺴﺐ ﰲ ﺍﻟﻨﺤﻮ‪.‬‬
‫‪ -٤‬ﺍﶈﺴﻨﻴﺔ‪.‬‬
‫‪ -٥‬ﺍﻟﻜﺎﻓﻴﺔ‪.‬‬
‫‪ -٦‬ﻣﻘﺪﻣﺔ ﰲ ﻋﻠﻢ ﺍﻟﻨﺤﻮ‪ ،‬ﺃﻭ ﻣﻘﺪﻣﺔ ﰲ ﺍﻟﻨﺤﻮ‪.‬‬
‫‪ -٧‬ﺍﳌﻘﺪﻣﺔ ﺍﻟﻨﺤﻮﻳﺔ‪.‬‬

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 ‫ﻃﺮﻳﻘﺘﻪ ﰲ ﺗﺄﻟﻴﻒ ﺍﻟﻜﺘﺎﺏ‪:‬‬

‫ﻋﺎﰿ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﰲ ﻣﻘﺪﻣﺘﻪ ﻣﻌﻈﻢ ﺃﺑﻮﺍﺏ ﺍﻟﻨﺤﻮ‪ ،‬ﻣﺮﺗﺒﺔ ﺗﺮﺗﻴﺒﹰﺎ ﻣﻨﻄﻘﻴﹰﺎ ﻳﻘﻮﻡ ﻋﻠﻰ ﺃﺳﺎﺱ‬
‫ﻋﻘﻠﻲ‪ .‬ﻓﻘﺪ ﻋﺮﺽ ﻣﻮﺿﻮﻋﺎﺕ ﺍﳌﻘﺪﻣﺔ ﻭﻗﺴﻤﻬﺎ ﺇﱃ ﺃﺑﻮﺍﺏ ﺑﻄﺮﻳﻘﺔ ﱂ ﺗﻜـﻦ ﻣﻌﺮﻭﻓـﺔ‪،‬‬
‫ﺣﻴﺚ ﻗﺴﻢ ﺍﳌﻘﺪﻣﺔ ﺇﱃ ﻋﺸﺮﺓ ﻓﺼﻮﻝ‪ ،‬ﻫﻲ‪ :‬ﻓﺼﻞ ﺍﻻﺳﻢ‪ ،‬ﻭﻓﺼﻞ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﻓﺼﻞ ﺍﳊﺮﻑ‬
‫ﻭﻓﺼﻞ ﺍﻟﺮﻓﻊ‪ ،‬ﻭﻓﺼﻞ ﺍﻟﻨﺼﺐ‪ ،‬ﻭﻓﺼﻞ ﺍﳉﺮ‪ ،‬ﻭﻓﺼﻞ ﺍﳉﺰﻡ‪ ،‬ﻭﻓﺼﻞ ﺍﻟﻌﺎﻣـﻞ‪ ،‬ﻭﻓـﺼﻞ‬
‫ﺍﻟﺘﺎﺑﻊ‪ ،‬ﻭﻓﺼﻞ ﺍﳋﻂ‪ .‬ﻭﺫﻛﺮ ﲢﺖ ﻛﻞ ﻓﺼﻞ ﺃﺑﺮﺯ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﱵ ﳛﺘﺎﺟﻬﺎ ﺍﻟﺪﺍﺭﺱ ﻟﻌﻠـﻢ‬
‫ﺍﻟﻨﺤﻮ‪ .‬ﺟﺎﺀ ﺫﻟﻚ ﰲ ﻋﺒﺎﺭﺍﺕ ﻣﻮﺟﺰﺓ ﻭﻣﻠﺨﺼﺔ ﺗﻠﺨﻴﺼﹰﺎ ﺩﻗﻴﻘـﺎﹰ‪ ،‬ﻣـﻊ ﻋـﺮﺽ ﳑﻴـﺰ‬
‫ﻟﻠﻤﻮﺿﻮﻋﺎﺕ‪.‬‬
‫ﻭﻗﺪ ﺃﺑﺎﻥ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻋﻦ ﻃﺒﻴﻌﺔ ﻫﺬﻩ ﺍﻟﻔﺼﻮﻝ ﺍﻟﻌﺸﺮﺓ ﺑﻘﻮﻟﻪ ‪ ) :‬ﻓﻜﻞ ﻓﺼﻞ ﻣﻦ ﻫـﺬﻩ‬
‫ﺍﻟﻔﺼﻮﻝ ﻣﺸﺘﻤﻞ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﺷﻴﺎﺀ‪ ،‬ﻣﺎ ﻫﻮ ﰲ ﻧﻔﺴﻪ‪ ،‬ﻭﻣﺎ ﻗﺴﻤﺘﻪ‪ ،‬ﻭﻣـﺎ ﺣﻜﻤـﻪ‪ .‬ﻷﻥ‬
‫‪١‬‬
‫ﲟﻌﺮﻓﺔ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺍﻟﺜﻼﺛﺔ ﻳﺘﺤﺼﻞ ﺍﻟﻐﺮﺽ ﰲ ﻛﻞ ﻣﺎ ﻳ‪‬ﻔﺴﺮ ﰲ ﻫﺬﻩ ﺍﳌﻘﺪﻣﺔ(‪.‬‬
‫ﻭﻗﺪ ﺻﺮ‪‬ﺡ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺑﺴﺒﺐ ﺗﻘﺴﻴﻤﻪ ﺍﻟﻜﺘﺎﺏ ﺇﱃ ﻋﺸﺮﺓ ﻓﺼﻮﻝ ﺭﺋﻴﺴﺔ‪ ،‬ﺣﻴﺚ ﻗـﺎﻝ‪:‬‬
‫) ﻓﻸﻥ ﻣﺪﺍﺭ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻌﺸﺮﺓ‪ ،‬ﻻ ﻳﻨﻔﻚ ﻛﻼﻡ ﻣﻦ ﲨﻠﺘﻬﺎ ﺃﻭ ﺑﻌﻀﻬﺎ‪ .‬ﻓﺎﳊﺎﺟﺔ ﺩﺍﻋﻴﺔ‬
‫‪٢‬‬
‫ﺇﱃ ﻣﻌﺮﻓﺘﻬﺎ‪ .‬ﻓﻠﺬﻟﻚ ﺃﹸﺧﺬ ﺍﳌﺒﺘﺪﺉ ﲟﻌﺮﻓﺘﻬﺎ‪ ،‬ﻭﻷ‪‬ﺎ ﺗ‪‬ﺴﻬﻞ ﻋﻠﻴﻪ ﻛﻞ ﻣﺎ ﻳﺄﰐ ﺑﻌﺪﻫﺎ (‪.‬‬
‫ﻭﻃﺮﻳﻘﺔ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﰲ ﺍﳌﻘﺪﻣﺔ‪ ،‬ﺃﻥ ﻳﺬﻛﺮ ﺍﳌﻮﺿﻮﻉ ﺍﻟﺮﺋﻴﺲ‪ ،‬ﰒ ﻳﺄﺧﺬ ﺑﺘﻌﺮﻳﻔـﻪ‪ ،‬ﻭﻳـﻮﺭﺩ‬
‫ﺃﻣﺜﻠﺔ ﻋﻠﻴﻪ ‪ .‬ﻳﻘﻮﻝ ﰲ ﻓﺼﻞ ﺍﻻﺳﻢ‪ ) :‬ﻭﺍﻻﺳﻢ ﻣﺎ ﺃﺑﺎﻥ ﻋﻦ ﻣﺴﻤﻰ‪ ،‬ﺷﺨﺼﹰﺎ ﻛـﺎﻥ ﺃﻭ ﻏـﲑ‬
‫ﺷﺨﺺ‪ ،‬ﻣﺜﻞ‪ :‬ﺭﺟﻞ ﻭﺍﻣﺮﺃﺓ ﻭﺯﻳﺪ ﻭﻫﻨﺪ ﻭﳓﻮﻩ ﻣﻦ ﺍﳌﺮﺋﻴﺎﺕ‪ .‬ﻭﻋﺎﱂ ﻭﻣﻌﻠﻮﻡ ﻭﳓـﻮﻩ ﻣـﻦ‬
‫ﺍﻟﺼﻔﺎﺕ‪ .‬ﻭﻋﻠﻢ ﻭﻗﺪﺭﺓ ﻭﻓﻬﻢ ﻭﳓﻮﻩ ﻣﻦ ﺍﳌﻌﺎﱐ(‪.٣‬‬
‫ﻭﰲ ﻓﺼﻞ ﺍﳊﺮﻑ‪ ) :‬ﺍﳊﺮﻑ ﻣﺎ ﺃﺑﺎﻥ ﻋﻦ ﻣﻌﲎ ﰲ ﻏﲑﻩ‪ ،‬ﻭﱂ ﻳﻜﻦ ﺃﺣﺪ ﺟﺰﺃﻱ ﺍﳉﻤﻠـﺔ‬
‫ﺧﻼﻑ ﺍﻻﺳﻢ ﻭﺍﻟﻔﻌﻞ ﳓﻮ‪ :‬ﻣﻦ ﻭﺇﱃ‪ ،‬ﻭﺇﳕﺎ ﻟﻘﺐ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﺣﺮﻓﹰﺎ ﻷﻧﻪ ﺃﺧﺬ ﻣـﻦ ﺣـﺮﻑ‬
‫‪٤‬‬
‫ﺍﻟﺸﻲﺀ ﻭﻫﻮ ﻃﺮﻓﻪ ﺣﻴﺚ ﻛﺎﻥ ﻣﻌﻨﺎﻩ ﰲ ﻏﲑﻩ ﻓﺼﺎﺭ ﻛﺄﻧﻪ ﻃﺮﻑ ﻟﻪ(‪.‬‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.(٩٤/١ ) .‬‬

‫‪ -٢‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.(٩١ /١ ) .‬‬
‫‪ -٣‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.(٩٤/١ ) .‬‬
‫‪ -٤‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.( ٢١٥/١ ) .‬‬
‫‪٢٥‬‬
‫ﻭﰲ ﻓﺼﻞ ﺍﻟﻨﺼﺐ‪ ) :‬ﺍﻟﻨﺼﺐ ﻣﺎ ﺟﻠﺒﻪ ﻋﺎﻣﻞ ﺍﻟﻨﺼﺐ‪ ،‬ﻭﻋﻼﻣﺎﺗﻪ ﻛﻠﻬﺎ ﲬﺲ‪ ،‬ﺍﻟﻔﺘﺤﺔ ﻭﺍﻷﻟﻒ‬
‫‪١‬‬
‫ﻭﺍﻟﻴﺎﺀ ﻭﺣﺬﻑ ﺍﻟﻨﻮﻥ ﻭﺍﻟﻜﺴﺮﺓ‪ ،‬ﻭﺍﻷﺻﻞ ﻣﻨﻬﺎ ﺍﻟﻔﺘﺤﺔ(‪.‬‬
‫ﻭﰲ ﺍﻟﻔﺼﻞ ﺍﻷﺧﲑ‪ ،‬ﻭﻫﻮ ﻓﺼﻞ ﺍﳋﻂ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻔﺼﻞ ﳑﺎ ﺗﻔﺮﺩ ﺑﻪ ﺍﺑﻦ ﺑﺎﺑـﺸﺎﺫ ﰲ ﻣﻨـﻬﺞ‬
‫ﺍﳌﻘﺪﻣﺔ‪ ،‬ﺣﻴﺚ ﻧﺺ ﻋﻠﻰ ﻣﺎ ﲰﺎﻩ ﻓﺼﻞ ﺍﳋﻂ‪ ) :‬ﻭﻫﻮ ﻋﻠﻰ ﺿﺮﺑﲔ ﻣﺘﺒﻊ ﻭﳐﺘﺮﻉ‪ ،‬ﻓـﺎﻷﻭﻝ‬
‫ﺑﺎﺑﻪ ﺍﳌﺼﺎﺣﻒ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﻣﺎ ﺍﺻﻄﻠﺢ ﻋﻠﻴﻪ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻗﺎﺳﻪ ﺍﻟﻨﺤﻮﻳﻮﻥ ﻭﺭﲰـﻪ ﺍﻟﻌﺮﻭﺿـﻴﻮﻥ‪،‬‬
‫ﻭﲨﻠﺔ ﺍﻷﻣﺮ ﺃﻥ ﻣﺪﺍﺭﻩ ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﲦﺎﻧﻴﺔ ﺃﺷﻴﺎﺀ ﻭﻫﻲ‪ :‬ﺍﳌﻤﺪﻭﺩ ﻭﺍﳌﻘﺼﻮﺭ ﻭﺍﳌﻬﻤﻮﺯ ﻭﺍﻟﻮﺻﻞ‬
‫‪٢‬‬
‫ﻭﺍﻟﻘﻄﻊ ﻭﺍﳊﺬﻑ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻭﺍﻟﺒﺪﻝ(‪.‬‬
‫ﻭﻃﺮﻳﻘﺔ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﰲ ﻣﻌﺎﳉﺘﻪ ﻟﻔﺼﻮﻝ ﺍﳌﻘﺪﻣﺔ‪ ،‬ﺗﻘﻮﻡ ﻋﻠﻰ ﻋـﺮﺽ ﺍﳌﻮﺿـﻮﻉ ﺍﻷﺻـﻠﻲ‬
‫ﻭﺍﻟﺘﻌﺮﻳﻒ ﺑﻪ‪ ،‬ﰒ ﺷﻲﺀ ﻣﻦ ﺍﻟﺘﻔﺼﻴﻞ ﻣﻊ ﺇ ﻳﺮﺍﺩ ﺃﻣﺜﻠﺔ ﻋﻠﻰ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟﻨﺤﻮﻳﺔ ﺍﻟﱵ ﻳﻌﺮﺽ ﳍـﺎ‬
‫ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻨﻤﺎﺫﺝ ﺍﻟﺴﺎﺑﻘﺔ‪ .‬ﻓﻨﺮﺍﻩ ﻳﻌﺮﻑ ﺑﺎﻻﺳﻢ‪ ،‬ﰒ ﻳﺴﺘﺪﻝ ﻋﻠﻴﻪ ﺑﻘﻮﻟﻪ‪ :‬ﻣﺜـﻞ ﺭﺟـﻞ‬
‫ﻭﺍﻣﺮﺃﺓ ﻭﺯﻳﺪ‪ ،‬ﻭﻋﺎﱂ ﻭﻣﻌﻠﻮﻡ ﻭﳓﻮﻩ ﻣﻦ ﺍﻟﺼﻔﺎﺕ‪ ،‬ﻭﻋﻠﻢ ﻭﻗﺪﺭﺓ ﻭﳓﻮﻩ ﻣﻦ ﺍﳌﻌﺎﱐ‪ ،‬ﻭﻳﻌﻠـﻞ‬
‫ﻟﺴﺒﺐ ﺍﻟﺘﺴﻤﻴﺔ ﻟﻼﺳﻢ ﻭﺍﳊﺮﻑ ﻭﺍﻟﻔﻌﻞ‪.‬‬
‫ﻭﻳﻌﻤﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺇﱃ ﺍﻹﳚﺎﺯ ﺍﻟﺪﻗﻴﻖ‪ ،‬ﺣﲔ ﻳﻘﺪﻡ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻨﺤﻮﻳﺔ ﺑﻄﺮﻳﻘﺔ ﳎﻤﻠﺔ‪ ،‬ﺣﻴـﺚ‬
‫ﻳﻘﻮﻝ‪ :‬ﻭﲨﻠﺔ ﺍﻷﻣﺮ‪ ،‬ﺃﻭ ﻭﻣﺪﺍﺭ ﺍﻷﻣﺮ‪ ،‬ﺃﻭ ﻏﲑﻩ‪ ،‬ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﰲ ﻓﺼﻞ ﺍﳋﻂ‪ :‬ﻭﲨﻠﺔ ﺍﻷﻣـﺮ ﺃﻥ‬
‫ﻣﺪﺍﺭﻩ ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﲦﺎﻧﻴﺔ ﺃﺷﻴﺎﺀ‪ ، ...‬ﰒ ﻳﻌﺪﺩﻫﺎ‪ .‬ﻫﺬﺍ ﻭﻏﲑﻩ ﻳﻨ ‪‬ﻢ ﻋﻦ ﻋﻘﻠﻴﺔ ﺭﻳﺎﺿﻴﺔ ﺗﻘﻮﻡ ﻋﻠﻰ‬
‫ﻣﺒﺪﺃ ﺍﻻﺗﺴﺎﻕ ﻭﺍﻟﺘﻮﺍﻓﻖ ﻭﺣﺴﻦ ﺍﻟﺘﻘﺴﻴﻢ ﰲ ﻋﺮﺽ ﺍﳌﻌﻠﻮﻣﺎﺕ‪ ،‬ﳑﺎ ﻳﻌﲔ ﺍﻟﺪﺍﺭﺱ ﺍﳌﺒﺘﺪﺉ ﻋﻠﻰ‬
‫ﺩﺭﺍﺳﺔ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﻘﺪﻣﺎﺕ ﻭﺣﻔﻈﻬﺎ‪ ،‬ﻭﳚﻌﻠﻬﺎ ﻣﻌﺪ‪‬ﺓ ﻟﺸﺮﺡ ﻗﺎﺩﻡ ﻳﻮﺿﺢ ﻣﺎ ﺃﲨﻞ ﻓﻴﻬﺎ‪ ،‬ﻭﻫﺬﺍ‬
‫ﻣﺎ ﻓﻌﻠﻪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺣﲔ ﻗﺎﻡ ﺑﺸﺮﺡ ﻣﻘﺪﻣﺘﻪ ﺍﺳﺘﺠﺎﺑﺔ ﻟﻄﻠﺐ ﻣﻦ ﺗﻠﻤﻴﺬﻩ ﺍﺑﻦ ﺍﻟﻔﺤﺎﻡ‪.‬‬
‫ﻭﻧﻈﺮﹰﺍ ﻟﻄﺒﻴﻌﺔ ﺍﳌﻘﺪﻣﺔ‪ ،‬ﻭﺍﻟﻐﺮﺽ ﺍﻟﺬﻱ ﻣﻦ ﺃﺟﻠﻪ ﺃﻟﻔﺖ‪ ،‬ﻓﺈ‪‬ﺎ ﺗﻜﺎﺩ ﲣﻠـﻮ ﻣـﻦ ﺍﻟـﺸﻮﺍﻫﺪ‬
‫ﺍﻟﻨﺤﻮﻳﺔ‪ ،‬ﻭﻋﻠﻰ ﻭﺟﻪ ﺍﳋﺼﻮﺹ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ .‬ﺣﻴﺚ ﱂ ﻳﺴﺘـﺸﻬﺪ ﺍﺑـﻦ ﺑﺎﺑـﺸﺎﺫ ﺇﻻ‬
‫ﺑﺸﺎﻫﺪﻳﻦ ﺷﻌﺮﻳﲔ ‪ ،‬ﻭﺫﻟﻚ ﰲ ﻓﺼﻞ ﺍﻻﺳﻢ‪ ،‬ﻭﳘﺎ‪ :‬ﻳﺎ ﺻﺎﺡ ﻣﺎ ﻫـﺎﺝ ﺍﻟﻌﻴـﻮﻥ ﺍﻟـﺬﺭﻓﻦ‪.‬‬
‫ﻭﺍﻟﺸﺎﻫﺪ ﺍﻵﺧﺮ‪ :‬ﻭﻳﺎ ﺃﺑﺘﺎ ﻋﻠﻚ ﺃﻭ ﻋﺴﺎﻛﺎ‪.‬‬

‫‪ -١‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.( ٢٩٧/٢ ) .‬‬

‫‪ -٢‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.( ٤٣٤/٢ ) .‬‬

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‫ﻭﻃﺒﻴﻌﺔ ﺍﳌﻘﺪﻣﺔ ﺍﻟﱵ ﺗﻘﻮﻡ ﻋﻠﻰ ﺍﻹﳚﺎﺯ ﻭﺍﻻﺧﺘﺼﺎﺭ ﻭﺍﻟﺘﺴﻬﻴﻞ ﺗﺘﻄﻠﺐ ﺗﻘﺪﱘ ﺍﳌﻌﻠﻮﻣﺔ ﺑﺄﻳـﺴﺮ‬
‫ﻃﺮﻳﻘﺔ ﺑﻌﻴﺪﹰﺍ ﻋﻦ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻟﻔﺮﻋﻴﺎﺕ ﻛﺎﻟﺸﻮﺍﻫﺪ ﺍﻟﱵ ﻻ ﻳﻜﻮﻥ ﻣﻘﺎﻣﻬﺎ ﺇﻻ ﰲ ﺍﻟـﺸﺮﻭﺡ‪،‬‬
‫ﻛﻤﺎ ﺳﻨﺮﻯ ﺫﻟﻚ ‪-‬ﺇﻥ ﺷﺎﺀ ﺍﷲ‪ -‬ﰲ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺘﻄﺒﻴﻘﻴﺔ ﺍﻟﱵ ﺧﺼﺼﺘﻬﺎ ﻟﻠﺸﻮﺍﻫﺪ ﺍﻟﻘﺮﺁﻧﻴـﺔ ﰲ‬
‫ﺷﺮﺡ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﳌﻘﺪﻣﺘﻪ ﺍﶈﺴﺒﺔ‪.‬‬

‫ﻗﻴﻤﺘﻬﺎ ﺍﻟﻌﻠﻤﻴﺔ‪:‬‬
‫ﻣ ‪‬ﺮ ﺃﻥ ﻣﻘﺪﻣﺔ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﰲ ﺍﻟﻨﺤﻮ ﺃﺧﺬﺕ ﺃﳘﻴﺔ ﺧﺎﺻﺔ ﺣﲔ ﺗﺬﻛﺮ ﺑﲔ ﻣﺼﻨﻔﺎﺕ ﺍﻟﻨﺤـﻮ‬
‫ﻭﺍﻟﻠﻐﺔ ﻭﺍﻷﺩﺏ‪ ،‬ﻭﰲ ﺍﻫﺘﻤﺎﻡ ﺍﻷﻗﺪﻣﲔ ‪‬ﺎ ﺑﻘﺮﺍﺀ‪‬ﺎ ﻭﺣﻔﻈﻬﺎ ﻭﺗﻮﺍﺭﺛﻬﺎ‪ .‬ﻭﺗﻮﺍﺻـﻠﺖ ﺍﻟﻌﻨﺎﻳـﺔ‬
‫ﺑﺎﳌﻘﺪﻣﺔ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺪﺍﺭﺳﲔ ﺍﶈﺪﺛﲔ ﻭﺍﶈﻘﻘﲔ ﺍﻟﺬﻳﻦ ﻗﻴ‪‬ﻀﻬﻢ ﺍﷲ ﳋﺪﻣﺘﻬﺎ‪ ،‬ﻓﻤﻨـﻬﻢ ﻣـﻦ‬
‫ﻧﻈﻤﻬﺎ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﺍﺧﺘﺼﺮﻫﺎ‪ ،‬ﻭﻗﻮﻡ ﻗﺎﻣﻮﺍ ﻋﻠﻰ ﺷﺮﺣﻬﺎ‪ .‬ﻓﻘﺪ ﺷﺮﺡ ﻣﻘﺪﻣﺔ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻏﲑ‬
‫ﻭﺍﺣﺪ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
‫ﻭﺃﻫﻢ ﺷﺮﻭﺡ ﺍﳌﻘﺪﻣﺔ‪:‬‬
‫‪ -١‬ﺷﺮﺡ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪:‬‬
‫ﻭﻗﺪ ﺷﺮﺡ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻣﻘﺪﻣﺘﻪ ﺍﺳﺘﺠﺎﺑﺔ ﻟﻄﻠﺐ ﻣﻦ ﺃﺣﺪ ﺗﻼﻣﺬﺗﻪ ﻭﻫﻮ ﺍﺑﻦ ﺍﻟﻔﺤـﺎﻡ ﺳـﻨﺔ‬
‫) ‪٤٦٦‬ﻫـ(‪ ،‬ﻭﰲ ﻣﻘﺪﻣﺔ ﻫﺬﺍ ﺍﻟﺸﺮﺡ ﻳﻘﻮﻝ‪ ) :‬ﺃﻣﺎ ﺑﻌﺪ ﲪﺪ ﺍﷲ ﲜﻤﻴﻊ ﺍﶈﺎﻣﺪ‪ ،‬ﻭﺍﻟﺘﻮﻛـﻞ‬
‫ﻋﻠﻴﻪ ﰲ ﻛﻞ ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﻮﺍﺭﺩ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻋﻠﻰ ﻧﺒﻴﻪ ﳏﻤﺪ ﺧﺎﰎ ﺍﻟﻨﺒﻴﲔ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻـﺤﺎﺑﻪ‬
‫ﺍﻟﱪﺭﺓ ﺍﳌﺘﻘﲔ‪ ،‬ﻭﺍﻟﺴﻼﻡ ﻋﻠﻴﻬﻢ ﺃﲨﻌﲔ‪ .‬ﻓﺈﻥ ﻟﻠﻤﻘﺼﺪ ﺣﺮﻣ ﹰﺔ ﻣﺄﺛﻮﺭﺓﹰ‪ ،‬ﻭﻧﻴﺔ ﻣﺸﻜﻮﺭﺓ ﻣﱪﻭﺭﺓ‪.‬‬
‫ﻭﳌﺎ ﻛﻨﺖ ﺃﻳﻬﺎ ﺍﻷﺥ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺃﰊ ﺳـﻌﻴﺪ ﺃﺩﺍﻡ ﺍﷲ ﺗﻮﻓﻴﻘـﻚ‬
‫ﻭﺇﺭﺷﺎﺩﻙ‪ ،‬ﻭﺟﻌﻞ ﻣﻦ ﺍﻟﺴﻌﺎﺩﺓ ﰲ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﻌﻠﻢ ﻫﺪﺍﻙ ﻭﺇﻣﺪﺍﺩﻙ‪ ،‬ﻗﺪ ﺃﻃﻠﻌﺘﲏ ﻋﻠـﻰ‬
‫ﺕ ﺃﻧﻚ ﱂ ﺗﺴﺎﻓﺮ ﻣﻦ ﺍﻹﺳﻜﻨﺪﺭﻳﺔ – ﻣﻊ ﻗﺮﺏ ﺗﻮﺟ‪‬ﻪ ﺳﻔﺮﻙ ﺇﱃ ﻣﻘﺮ‪‬ﻙ – ﺇﻻ‬ ‫ﺣﺎﻟﻚ‪ ،‬ﻭﺫﻛﺮ ‪‬‬
‫ﻟﺘﺤﺼ‪‬ﻞ ﻣﺎ ﺃﻣﻜﻦ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺃﻥ ﺃﻗﺮﺏ ﺫﻟﻚ ﻗﺮﺍﺀﺓ ﺍﳌﻘﺪﻣﺔ ﺍﳌﺮﺳﻮﻣﺔ ﳍـﺬﺍ ﺍﻟـﺸﺄﻥ‪.‬‬
‫ﻭﺇﻳﺜﺎﺭﻙ ﺗﻌﻠﻴﻖ ﺷﺮﺣﻬﺎ ﳐﺘﺼﺮﹰﺍ ﻟﺘﻨﺎﻝ ﻣﻦ ﺫﻟﻚ ﺑﻠﻐ ﹰﺔ ﺇﱃ ﺣﲔ ﻋﻮﺩﺗﻚ ﲟـﺸﻴﺌﺔ ﺍﷲ ﻭﻋﻮﻧـﻪ‪.‬‬
‫ﻉ ﰲ ﺍﻟﺘﺒﺤ‪‬ﺮ ﳍﺬﺍ ﺍﻟﺸﺄﻥ ﲝﺴﺐ ﻣﺎ ﻳﺆﺩﻳﻚ ﺇﻟﻴﻪ ﺍﺟﺘـﻬﺎﺩﻙ‪ ،‬ﻭﺍﷲ ﻣﻌﻴﻨـﻚ ﰲ ﺫﻟـﻚ‬ ‫ﻓﺘﺸ‪‬ﺮ ‪‬‬

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‫ﺼﺪِﻙ‪ ،‬ﻭﺍﺑﺘﻐﺎﺀ ﻣﺮﺿـﺎﺓ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ‬ ‫ﺖ ﺳﺆﺍﻟﻚ ﺇﳚﺎﺏ ﻣﺜﻠﻲ ﳌﺜﻠﻚ ﰲ ﻣﻘ ‪‬‬ ‫ﻭﻣﻮﻓﻘﻚ‪ ،‬ﺃﺟﺒ ‪‬‬
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‫ﻭﺗﻌﺎﱃ ﻭﺭﲪﺘﻪ‪ .‬ﻭﺍﷲ ﺍﳌﻮﻓﻖ ﻟﻠﺼﻮﺍﺏ ﲟﻨﻪ(‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺸﺮﺡ ﺫﻛﺮﻩ ﺃﻛﺜﺮ ﺍﻟﺬﻳﻦ ﺗﺮﲨﻮﺍ ﻻﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .‬ﻭﻋﺮﻑ ﻫﺬﺍ ﺍﻟﺸﺮﺡ ﺑﻌﺪﺓ ﺃﲰﺎﺀ ﺗﺒﻌـﹰﺎ‬
‫ﻟﺘﻌﺪﺩ ﺃﲰﺎﺀ ﺍﳌﻘﺪﻣﺔ‪ .‬ﻓﻘﺪ ﺳ‪‬ﻤﻲ ﺑـ) ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ(‪ ،‬ﻭ) ﺷﺮﺡ ﺍﶈﺘﺴﺐ(‪ ،‬ﻭ )ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ‬
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‫ﺍﶈﺴﺒﺔ(‪ ،‬ﻭ) ﺍﳉﻤﻞ ﺍﳍﺎﺩﻳﺔ ﰲ ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﻟﻜﺎﻓﻴﺔ(‪ ،‬ﻭ) ﺍﳍﺎﺩﻱ ﰲ ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﻟﻜﺎﻓﻴﺔ(‪.‬‬
‫ﻭﻗﺪ ﺃﻋﺎﺩ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺍﻟﺸﺮﺡ ﻣﺮﺓ ﺃﺧﺮﻯ ﻋﻠﻰ ﺗﻠﻤﻴﺬﻩ ﺍﺑﻦ ﺍﳊﺼﺎﺭ‪ ،‬ﺍﻟﺬﻱ ﻓﺎﺗﻪ ﺟـﺰﺀ ﻣـﻦ‬
‫ﺍﻟﺸﺮﺡ ﺍﻷﻭﻝ‪ ،‬ﻓﺄﻋﺎﺩ ﺍﻟﺸﻴﺦ ﺇﻣﻼﺀ ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ‪ .‬ﻭﻫﺬﺍ ﺍﻟﺸﺮﺡ ﺍﻷﺧﲑ ﻳﺘﻄﺎﺑﻖ ﲤﺎﻣـﹰﺎ ﻣـﻊ‬
‫ﺍﻟﺸﺮﺡ ﺍﻷﻭﻝ ﻣﻦ ﻋﻨﺪ ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ ،‬ﻭﻫﻮ ﻓﺼﻞ ﺍﻻﺳﻢ‪ .‬ﻭﳜﺘﻠﻒ ﻋﻨﻪ ﰲ ﺍﳉﺰﺀ ﺍﻟﻴﺴﲑ ﺍﻟﺬﻱ‬
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‫ﻳﻘﻊ ﰲ ﺃﻭﻝ ﺍﻟﻜﺘﺎﺏ‪.‬‬
‫ﻭﻋﻠﻰ ﺫﻟﻚ ﻓﺈﻥ ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﻻﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺷﺮﺡ ﻭﺍﺣﺪ‪ ،‬ﻭﻟﻴﺲ ﺷﺮﺣﲔ ﻛﻤﺎ ﻳ‪‬ﺘﻮﻫﻢ‪.‬‬
‫ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﰲ ﻣﻘﺪﻣﺔ ﺷﺮﺣﻪ ﻻﺑﻦ ﺍﳊﺼﺎﺭ‪ ) :‬ﺃﻣﺎ ﺑﻌﺪ ﺃﻳﻬﺎ ﺍﻟـﺸﻴﺦ ﺃﺑـﺎ‬
‫ﺍﻟﻘﺎﺳﻢ ﺧﻠﻒ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺧﻠﻒ ﺍﳌﻘﺮﺉ ﺃﺩﺍﻡ ﺍﷲ ﺇﻣﺘﺎﻋﻚ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ‪ .‬ﻓﺈﻧﻚ ﳌﺎ ﻋﺮﻓﺘﲏ‬
‫ﺣﺼﻮﻝ ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﰲ ﺍﻟﻨﺤﻮ ﺍﻟﺬﻱ ﻛﻨﺖ ﺃﻣﻠﻴﺘﻪ ﻋﻠﻰ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﺳﻌﻴﺪ‬
‫ﺍﻟﺼﻘﻠﻲ ﻛﺘﺐ ﺍﷲ ﺳﻼﻣﺘﻪ ﰲ ﻣﺪﻳﺪﺓ ﻗﺮﻳﺒﺔ ﻣﻦ ﺍﻟﻌﺎﻡ ﺍﳌﺎﺿﻲ ﻣﻦ ﺳﻨﺔ ﺳﺖ ﻭﺳﺘﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‪،‬‬
‫ﻭﺃﻧﻪ ﱂ ﻳﻔﺘﻚ ﻣﻨﻪ ﺇﻻ ﺷﻲﺀ ﻳﺴﲑ ﻣﻦ ﺃﻭﻟﻪ‪ ،‬ﻭﻫﻮ ﺗﻔﺴﲑ ﺍﻟﻨﺤﻮ‪ ،‬ﻭﺍﻟﻐﺮﺽ ﺑﻪ‪ ،‬ﻭﺍﻟﻄﺮﻳـﻖ ﺇﱃ‬
‫ﲢﺼﻴﻠﻪ ﻳﻜﻮﻥ ﺑﺈﺣﻜﺎﻡ ﺃﺻﻮﻟﻪ ﻭﺗﻘﺪﱘ ﺍﻷﻫﻢ ﻓﺎﻷﻫﻢ ﻣﻦ ﻓﺼﻮﻟﻪ‪ ،‬ﻭﻣﺎ ﰲ ﺧﻼﻝ ﺫﻟـﻚ ﳑـﺎ‬
‫ﻳﺘﻌﻠﻖ ﺑﻪ‪ ،‬ﻭﺳﺄﻟﺖ ﺇﻣﻼﺀ ﻣﺎ ﻳﻜﻮﻥ ﻋﻮﺿﹰﺎ ﻣﻦ ﻫﺬﺍ ﺍﳉﺰﺀ ﺍﻟﺬﻱ ﻓﺎﺗﻚ ﻧﺴﺨﻪ‪ ،‬ﻭﱂ ﻳﺘﺤـﺼﻞ‬
‫ﻋﻨﺪﻙ ﺷﺮﺣﻪ‪ ،‬ﺃﺟﺒﺘﻚ ﺃﺩﺍﻡ ﺍﷲ ﺗﻮﻓﻴﻘﻚ ﺇﱃ ﺫﻟﻚ‪ ،‬ﶈﻠﻚ ﻣﻦ ﺍﻟﻌﻠﻢ ﺍﳌﻜﲔ‪ ،‬ﻭﻣﻮﻗﻔﻚ ﻣـﻦ‬
‫ﺍﳋﻠﻖ ﺍﻟﻜﺮﱘ ﻭﺍﻟﺪﻳﻦ ﺍﻟﻘﻮﱘ‪ .‬ﻭﺭﺃﻳﺖ ﺃﻥ ﰲ ﻫﺬﻩ ﺍﻹﺟﺎﺑﺔ ﻭﺍﻹﺻﺎﺧﺔ ﺇﻟﻴﻚ ﺇﺣﻴﺎﺀ ﻟﺸﺮﺡ ﻫﺬﺍ‬
‫ﺍﳌﻘﺪﻣﺔ ﻋﻠﻰ ﻳﺪﻳﻚ ﳜﻠﺪ ﲟﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﻮﻟﺪ ﻭﺗﺒﻘﻰ ﺳﻨﺔ ﻫﺬﻩ ﺍﻟﻌﻠﻢ ﰲ ﻫﺬﺍ ﺍﻟﺒﻠﺪ‪ .‬ﻷﱐ‬
‫ﻛﻨﺖ ﺃﻣﻠﻴﺘﻪ ﻋﻠﻰ ﺍﳌﺬﻛﻮﺭ ﺍﺭﲡﺎ ﹰﻻ‪ ،‬ﻭﺃﻧﺎ ﰲ ﺷﻐﻞ ﻛﻤﺎ ﻳﻌﻠﻢ ﺍﷲ ﻗﺎﻃﻊ‪ ،‬ﻭﺯﻣﺎﻥ ﻏﲑ ﻭﺍﺳـﻊ‪.‬‬

‫‪ -١‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.( ٨٨ -٨٧/١ ) .‬‬

‫‪ -٢‬ﻳﻨﻈﺮ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪ ) .‬ﺹ ‪ .( ١٢‬ﻭﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﻟﻨﺤﻮﻳﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،‬ﺗﺢ ﳏﻤﺪ ﺃﺑﻮ ﺍﻟﻔﺘﻮﺡ‪ ) .‬ﺹ ‪.( ٤٩ -٤٨‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٤٣/١ ) .‬‬
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‫ﻭﺍﷲ ﺃﺳﺄﻝ ﺃﻥ ﻳﻜﺘﺐ ﺍﳌﺬﻛﻮﺭ ﺳﻼﻣﺘﻪ‪ ،‬ﻭﻳﺘﻢ ﻋﻠﻴﻚ ﺃﻳﻬﺎ ﺍ ﹸﳌﺤ‪‬ﱯ ﻟﺬﻟﻚ ﻧﻌﻤﺘـﻪ‪ ،‬ﻭﺃﻥ ﳚﻌـﻞ‬
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‫ﺫﻟﻚ ﻟﻮﺟﻬﻪ ﲟﻨﻪ ﻭﺭﲪﺘﻪ(‪.‬‬
‫ﺃﻣﺎ ﻋﻦ ﻣﻨﻬﺞ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﰲ ﺷﺮﺣﻪ ﻟﻠﻤﻘﺪﻣﺔ ﻓﻴﻘﻮﻡ ﻋﻠﻰ ﺃﺳﺎﺱ ﺇﻳﺮﺍﺩ ﻧﺺ ﻣﻦ ﺍﳌﻘﺪﻣـﺔ‪ ،‬ﰒ‬
‫ﻳﺸﺮﺣﻪ‪ .‬ﻓﺈﺫﺍ ﺍﻧﺘﻬﻰ ﻣﻦ ﺷﺮﺣﻪ ﺃﻭﺭﺩ ﻧﺼﹰﺎ ﺁﺧﺮ ﰒ ﺷﺮﺣﻪ‪ .‬ﻭﻳﺴﲑ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨـﻬﺞ ﺣـﱴ‬
‫ﻣﻨﺘﺼﻒ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺣﻴﺚ ﻳﺒﺪﺃ ﲟﺰﺝ ﺍﻟﻨﺺ ﺑﺎﻟﺸﺮﺡ‪ ،‬ﺭﻏﺒﺔ ﻣﻨﻪ ﰲ ﺍﻻﻧﺘﻬﺎﺀ ﻣﻦ ﺷﺮﺡ ﺍﻟﻜﺘﺎﺏ‬
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‫ﻗﺒﻞ ﺳﻔﺮ ﺗﻠﻤﻴﺬﻩ ﺍﺑﻦ ﺍﻟﻔﺤﺎﻡ‪ ،‬ﻛﻤﺎ ﺃﺷﺎﺭ ﻫﻮ ﺑﺬﻟﻚ‪.‬‬
‫ﻭﻗﺪ ﲤﻴﺰ ﺷﺮﺡ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﳌﻘﺪﻣﺘﻪ ﲜﺪﺓ ﰲ ﺍﳌﻨﻬﺞ ﺍﻟﱵ ﺗﻘﻮﻡ ﻋﻠﻰ ﺍﳌﻮﺿﻮﻋﻴﺔ ﰲ ﺗﻘـﺴﻴﻤﻬﺎ‬
‫ﺇﱃ ﻋﺸﺮﺓ ﻓﺼﻮﻝ‪ ،‬ﻣﻊ ﺣﺴﻦ ﻋﺮﺽ ﻭﺩﻗﺔ ﺗﻘﺴﻴﻢ ﻳﺮﺍﻓﻘﻪ ﺗﺴﻠﺴﻞ ﻣﻨﻄﻘﻲ‪ ،‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻣـﺎ‬
‫ﻋﺮﻑ ﺑﻪ ﻫﺬﺍ ﺍﻟﺸﺮﺡ ﻣﻦ ﺍﻟﺘﻔﺼﻴﻞ ﺑﻌﺪ ﺍﻹﲨﺎﻝ ﻛﻤﺎ ﻣ ‪‬ﺮ ﺫﻛـﺮﻩ ﰲ ﻃﺮﻳﻘﺘـﻪ ﰲ ﺗـﺄﻟﻴﻒ‬
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‫ﺍﻟﻜﺘﺎﺏ‪.‬‬
‫ﻭﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ -‬ﰲ ﺷﺮﺣﻪ ﻟﻠﻤﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ -‬ﻟﺪﻳﻪ ﻗﺪﺭﺓ ﻋﻠﻰ ﺍﻻﺣﺘﺠﺎﺝ ﺑﺎﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴـﺔ‬
‫ﺗﺜﺒﻴﺘﹰﺎ ﻟﻸﺣﻜﺎﻡ ﻭﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﱵ ﻳﺘﺤﺪﺙ ﻋﻨﻬﺎ‪ ،‬ﻣﻊ ﺗﺪﻋﻴﻤﻬﺎ ﺑﺎﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﻓﻘﺪ ﺍﺳﺘـﺸﻬﺪ ﲟـﺎ‬
‫ﻳﻘﺮﺏ ﻣﻦ ﺳﺘﲔ ﻭﻣﺎﺋﺔ ﺁﻳﺔ‪ .‬ﻛﻤﺎ ﲤﻴﺰ ﺷﺮﺡ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻟﻠﻤﻘﺪﻣﺔ ﺑﺎﻻﺣﺘﺠـﺎﺝ ﺑﺎﳊـﺪﻳﺚ‬
‫ﺍﻟﻨﺒﻮﻱ ﻓﻘﺪ ﺍﺳﺘﺸﻬﺪ ﺑﺜﻼﺛﺔ ﺃﺣﺎﺩﻳﺚ‪ ،‬ﺇﱃ ﺟﺎﻧﺐ ﺍﺳﺘﺸﻬﺎﺩﻩ ﺑﺸﻌﺮ ﺍﻟﻌﺮﺏ‪.‬‬
‫ﻭﻗﺪ ﻗﺴﻢ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻛﺘﺎﺑﻪ ﺇﱃ ﻓﺼﻮﻝ ﻋﺸﺮﺓ ﺭﺋﻴﺴﺔ‪ -‬ﻛﻤﺎ ﻣ ‪‬ﺮ ﺑﻨﺎ‪ -‬ﻭﻳﺬﻛﺮ ﺳﺒﺐ ﺗﺮﺗﻴﺐ‬
‫ﺍﻟﻜﺘﺎﺏ ﻭﻓﻖ ﻫﺬﻩ ﺍﻟﻔﺼﻮﻝ ﺍﻟﻌﺸﺮﺓ‪ ) :‬ﻓﺈﳕﺎ ﺭﺗﺒﺖ ﻫﺬﺍ ﺍﻟﺘﺮﺗﻴﺐ ﳌﺎ ﺗﻘﺪﻡ ﻣﻦ ﻗﻮﺓ ﺍﻻﺳﻢ‪ ،‬ﻭﻣﻦ‬
‫ﺗﻮﺳﻂ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﻣﻦ ﺗﺄﺧﺮ ﺍﳊﺮﻑ‪ .‬ﰒ ﻗﹸﺪﻡ ﺍﻟﺮﻓﻊ ﻋﻠﻰ ﺍﻟﻨﺼﺐ ﻷﻧﻪ ﻣﻦ ﺣﺮﻛﺎﺕ ﺍﻟ ‪‬ﻌﻤ‪‬ﺪ ﺍﻟـﱵ‬
‫ﻫﻲ ﻟﻠﻔﺎﻋﻞ ﻭﺷﺒﻬﻪ ﻭﻟﻠﻤﺒﺘﺪﺃ ﻭﺷﺒﻬﻪ‪ .‬ﰒ ﻗﹸﺪﻡ ﺍﻟﻨﺼﺐ ﻋﻠـﻰ ﺍﳉـﺮ ﻷﻥ ﺍﻟﻨـﺼﺐ ﻛـﺜﲑ‪،‬‬
‫ﻭﺍﳌﻨﺼﻮﺑﺎﺕ ﺃﻛﺜﺮ ﻣﻦ ﺍﳌﺮﻓﻮﻋﺎﺕ ﻭﺃﻗﻞ ﻣﻦ ﺍ‪‬ﺮﻭﺭﺍﺕ‪ .‬ﰒ ﻗﹸﺪﻡ ﺍﳉﺮ ﻋﻠﻰ ﺍﳉﺰﻡ ﻷﻥ ﺍﳉﺮ ﻣﻦ‬
‫ﺇﻋﺮﺍﺏ ﻣﺎ ﻫﻮ ﻣﺴﺘﺤِﻖ ﻟﻺﻋﺮﺍﺏ‪ ،‬ﻭﻫﻮ ﺍﻻﺳﻢ‪ .‬ﻭﻟﻴﺴﺖ ﺍﻷﻓﻌﺎﻝ ﲟـﺴﺘﺤﻘﺔ ﻟﻺﻋـﺮﺍﺏ ﰲ‬
‫ﺍﻷﺻﻞ‪ ،‬ﻭﺇﳕﺎ ﺇﻋﺮﺍ‪‬ﺎ ﻟﻠﺸ‪‬ﺒﻪ‪ .‬ﰒ ﻗﹸﺪﻡ ﺍﻟﻌﺎﻣﻞ ﻋﻠﻰ ﺍﻟﺘﺎﺑﻊ ﻷﻥ ﺍﻟﻌﺎﻣﻞ ﻻ ﺑﺪ ﻣﻨﻪ‪ .‬ﻷﻥ ﺍﻟﺘﺎﺑﻊ ﺇﳕﺎ‬
‫ﻳﺄﰐ ﳏﻤﻮ ﹰﻻ ﻋﻠﻰ ﻏﲑﻩ‪ ،‬ﻭﺍﻟﻌﺎﻣﻞ ﻳﺄﰐ ﻷﻣﺮ ﻳ‪‬ﺤﺘﺎﺝ ﺇﻟﻴﻪ ﰲ ﻧﻔﺴﻪ‪ .‬ﰒ ﻗﹸﺪﻡ ﺍﻟﺘﺎﺑﻊ ﻋﻠﻰ ﺍﳋـﻂ‬

‫‪ -١‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.( ٤٧٢ -٤٧١/٢ ) .‬‬

‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.( ٤٥ /١ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪ ) .‬ﺹ ‪.( ٢٥‬‬
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‫ﻷﻥ ﺍﻟﺘﺎﺑﻊ ﻻ ِﺣ ‪‬ﻖ ﺑﺎﳌﺘﺒﻮﻉ ﻓﻠﺤﻖ ﲟﺎ ﺗﻘﺪﻣﻪ‪ .‬ﻭﱂ ﻳﺒﻖ ﺇﻻ ﺟﻌﻞ ﺍﳋﻂ ﻋﺎﺷﺮﹰﺍ‪ .‬ﻓﻬﺬﺍ ﻓﻴﻪ ﻣﻌﺮﻓﺔ‬
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‫ﻼ ﻣﻨﻬﺎ ﻋﻠﻰ ﺃﺻﻞ ﰲ ﻧﻔﺴﻚ ﻣﺴﺘﻘِﺮ(‪.‬‬
‫ﺗﺮﺗﻴﺐ ﻫﺬﻩ ﺍﳉﻤﻠﺔ ﺣﱴ ﺗﺄﺧﺬ ﻛ ﹰ‬
‫ﻭﻣﻦ ﺷﺮﻭﺡ ﺍﳌﻘﺪﻣﺔ‪:‬‬
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‫‪ -٢‬ﺷﺮﺡ ﺍﺑﻦ ﺍﻟﻔﺤﺎﻡ‪.‬‬
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‫‪ -٣‬ﺷﺮﺡ ﺍﺑﻦ ﻧ‪‬ﻤﺎﺭﺓ‪.‬‬
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‫‪ -٤‬ﺷﺮﺡ ﻋﺒﺪﺍﻟﻠﻄﻴﻒ ﺍﻟﺒﻐﺪﺍﺩﻱ‪.‬‬
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‫‪ -٥‬ﺷﺮﺡ ﺍﻹﻣﺎﻡ ﳛﲕ ﺑﻦ ﲪﺰﺓ ﺍﻟﻌﻠﻮﻱ‪.‬‬
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‫‪ -٦‬ﺷﺮﺡ ﺍﺑﻦ ﺑ‪‬ﺼﻴﺒﺺ‪.‬‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ‪.( ٩٢ /١ ) .‬‬

‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺣﺴﻦ ﺍﶈﺎﺿﺮﺓ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪ .(٤٠٨ /١ ) .‬ﻭﻳﻨﻈﺮ ﺗﺮﲨﺔ ﺍﺑﻦ ﺍﻟﻔﺤﺎﻡ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ) ﺹ ‪.( ١٨‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﻏﺎﻳﺔ ﺍﻟﻨﻬﺎﻳﺔ‪،‬ﺍﺑﻦ ﺍﳉﺰﺭﻱ‪ .(٧٨ /٢ ) .‬ﻭﺍﺑﻦ ﳕﺎﺭﺓ ﻫﻮ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﻤﺮﺍﻥ ﺑﻦ ﳕﺎﺭﺓ ﺍﳊﺠﺮﻱ‪ ،‬ﻗـﺮﺃ‬
‫ﻋﻠﻰ ﺧﻠﻒ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳊﺼﺎﺭ ﺗﻠﻤﻴﺬ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻣﻦ ﺃﻫﻞ ﺍﻹﺗﻘﺎﻥ ﰲ ﲡﻮﻳﺪ ﺍﻟﻘﺮﺁﻥ‪ .‬ﺗﻮﰲ ﺳﻨﺔ ) ‪٥٦٣‬ﻫـ(‪ .‬ﻏﺎﻳـﺔ‬
‫ﺍﻟﻨﻬﺎﻳﺔ‪ ،‬ﺍﺑﻦ ﺍﳉﺰﺭﻱ‪.(٧٨/٢ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪:‬ﺇﻧﺒﺎﻩ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﺍﻟﻘﻔﻄﻲ‪ ،(١٩٣ /٢ ) .‬ﺑﻐﻴﺔ ﺍﻟﻮﻋﺎﺓ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪ ،(١٠٦ /٢ ) .‬ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ‪ ،‬ﺣﺎﺟﻲ ﺧﻠﻴﻔﺔ‪.‬‬
‫) ‪ .(١٧٩٥ /٢‬ﻭﻋﺒﺪﺍﻟﻠﻄﻴﻒ ﺍﻟﺒﻐﺪﺍﺩﻱ ﻫﻮ ﺍﳌﻮﻓﻖ ﺃﺑﻮ ﳏﻤﺪ ﻏﺒﺪﺍﻟﻠﻄﻴﻒ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﻌﻼﻣﺔ ﺫﻭ ﺍﻟﻔﻨـﻮﻥ ﺍﻟـﺸﺎﻓﻌﻲ‬
‫ﺍﻟﻨﺤﻮﻱ ﺍﻟﻠﻐﻮﻱ ﺍﻟﻄﺒﻴﺐ ﺍﻟﻔﻴﻠﺴﻮﻑ ﺍﳌﺆﺭﺥ‪ ،‬ﲰﻊ ﻣﻦ ﲨﺎﻋﺔ ﺃﻗﺎﻡ ﲝﻠﺐ ﻭﺻﻨﻒ ﻛﺘﺒﹰﺎ ﻛﺜﲑﺓ‪ .‬ﻭﻟﻪ ﺷﺮﺡ ﺍﳌﻘﺎﻣﺎﺕ‪ ،‬ﻭﻟﻪ‬
‫ﺷﺮﺡ ﺑﺎﻧﺖ ﺳﻌﺎﺩ‪ ،‬ﻭﺷﺮﺡ ﻣﻘﺪﻣﺔ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .‬ﺗﻮﰲ ﺳﻨﺔ ) ‪٦٢٩‬ﻫـ(‪ ) .‬ﺇﻧﺒﺎﻩ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﺍﻟﻘﻔﻄﻲ‪،(١٩٦ -١٩٣ /٢ ) .‬‬
‫ﻭﻗﺪ ﲢﺎﻣﻞ ﺍﻟﻘﻔﻄﻲ ﻋﻠﻴﻪ ﻛﺜﲑﹰﺍ ﰲ ﺗﺮﲨﺘﻪ‪ ،‬ﺣﱴ ﺃﱐ ﱂ ﺃﺟﺪﻩ ﻗﺪ ﺫﻛﺮﻩ ﲞﲑ‪ ،‬ﻭﻫﺬﺍ ﻋﻠﻰ ﻋﺎﺩﺓ ﺍﻟﻘﻔﻄـﻲ ﻣـﻊ ﺑﻌـﺾ‬
‫ﻣﻌﺎﺻﺮﻳﻪ‪ .‬ﻭﻳﻨﻈﺮ ﺑﻐﻴﺔ ﺍﻟﻮﻋﺎﺓ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪ ،(١٠٦ /٢ ) .‬ﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ‪ ،‬ﺍﺑﻦ ﺍﻟﻌﻤﺎﺩ ﺍﳊﻨﺒﻠﻲ‪.(٢٣٥ -٢٣٤ /٥ ) .‬‬
‫‪ -٥‬ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ‪ ،‬ﺣﺎﺟﻲ ﺧﻠﻴﻔﺔ‪ ،(١٧٩٥ /٢ ) .‬ﺍﻟﺒﺪﺭ ﺍﻟﻄﺎﻟﻊ‪ ،‬ﺍﻟﺸﻮﻛﺎﱐ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻹﺳـﻼﻣﻲ‪ ،‬ﺍﻟﻘـﺎﻫﺮﺓ‪.‬‬
‫) ﺹ ‪ .( ٨٤٩‬ﻭﳛﲕ ﺑﻦ ﲪﺰﺓ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺟﻌﻔﺮ ﺍﳌﺆﻳﺪ ﺑﺮﺏ ﺍﻟﻌﺰﺓ ﺍﳊﺴﻴﲏ‬
‫ﻣﻦ ﻛﺒﺎﺭ ﺃﺋﻤﺔ ﺍﻟﺰﻳﺪﻳﺔ‪ .‬ﻭﻟﺪ ﺑﺼﻨﻌﺎﺀ ﺳﻨﺔ ) ‪٦٦٩‬ﻫـ(‪ ،‬ﺍﺷﺘﻐﻞ ﺑﺎﳌﻌﺎﺭﻑ ﺍﻟﻌﻠﻤﻴﺔ ﻭﻫﻮ ﺻﱯ‪ ،‬ﻓﺄﺧﺬ ﰲ ﲨﻴﻊ ﺃﻧﻮﺍﻋﻬـﺎ‬
‫ﻋﻠﻰ ﺃﻛﺎﺑﺮ ﻋﻠﻤﺎﺀ ﺍﻟﺪﻳﺎﺭ ﺍﻟﻴﻤﻨﻴﺔ‪ ،‬ﻭﺗﺒﺤﺮ ﰲ ﲨﻴﻊ ﺍﻟﻌﻠﻮﻡ ﻭﻓﺎﻕ ﺃﻗﺮﺍﻧﻪ‪ .‬ﻭﻳ‪‬ﻌﺪ ﳛﲕ ﺑﻦ ﲪﺰﺓ ﺍﻟﻌﻠﻮﻱ ﻣـﻦ ﺍﳌﻜﺜـﺮﻳﻦ ﰲ‬
‫ﺍﻟﺘﺄﻟﻴﻒ‪ ،‬ﻓﻘﺪ ﺭﻭﻱ ﺃﻥ ﻋﺪﺩ ﻣﺼﻨﻔﺎﺗﻪ ﺑﻠﻐﺖ ﻣﺎﺋﺔ ﳎﻠﺪ‪ ،‬ﻭﻓﻴﻪ ﻗﻴﻠﺖ ﺍﳌﻘﻮﻟﺔ ﺍﳌﺸﻬﻮﺭﺓ‪ :‬ﺃﻥ ﻛﺮﺍﺭﻳﺲ ﺗﺼﺎﻧﻴﻔﻪ ﺯﺍﺩﺕ ﻋﻠﻰ‬
‫ﻋﺪﺩ ﺃﻳﺎﻡ ﻋﻤﺮﻩ‪ .‬ﻟﻪ ﻛﺘﺎﺏ ) ﺍﻟﻄﺮﺍﺯ ﺍﳌﺘﻀﻤﻦ ﻷﺳﺮﺍﺭ ﺍﻟﺒﻼﻏﺔ ﻭﻋﻠﻮﻡ ﺣﻘﺎﺋﻖ ﺍﻹﻋﺠﺎﺯ(‪ ) ،‬ﺍﶈﺼﻞ ﰲ ﻛﺸﻒ ﺃﺳـﺮﺍﺭ‬
‫ﺍﳌﻔﺼﻞ ﻟﻠﺰﳐﺸﺮﻱ(‪ ) ،‬ﺍﻟﻠﺒﺎﺏ ﰲ ﳏﺎﺳﻦ ﺍﻵﺩﺍﺏ(‪ ،‬ﻭﻳﺴﻤﻰ ﺷﺮﺣﻪ ﻟﻠﻤﻘﺪﻣﺔ ) ﺍﳊﺎﺻﺮ ﻟﻔﻮﺍﺋﺪ ﻣﻘﺪﻣﺔ ﺍﻟﻄﺎﻫﺮ(‪ .‬ﺗـﻮﰲ‬
‫ﺳﻨﺔ ) ‪٧٤٥‬ﻫـ(‪ .‬ﺍﻟﺒﺪﺭ ﺍﻟﻄﺎﻟﻊ‪ ،‬ﺍﻟﺸﻮﻛﺎﱐ‪ ،( ٨٥٢ -٨٤٩ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺃﻋﻼﻡ ﺍﳌﺆﻟﻔﲔ ﺍﻟﺰﻳﺪﻳﺔ‪ ،‬ﻋﺒﺪﺍﻟﺴﻼﻡ ﺍﻟﻮﺟﻴﻪ‪،‬‬
‫ﻣﺆﺳﺴﺔ ﺍﻹﻣﺎﻡ ﺯﻳﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺜﻘﺎﻓﻴﺔ‪ ،‬ﻋﻤ‪‬ﺎﻥ‪ ،‬ﻁ‪١٩٩٩ ،١‬ﻡ‪ ،(١١٣١ ،١١٢٤ ) .‬ﻣﻌﺠﻢ ﺍﳌﺆﻟﻔﲔ‪ ،‬ﻋﻤﺮ ﻛﺤﺎﻟـﺔ‪.‬‬
‫) ‪ ،( ٩٣ /٤‬ﺍﻷﻋﻼﻡ‪ ،‬ﺍﻟﺰﺭﻛﻠﻲ‪.( ١٤٤ -١٤٣ /٨ ) .‬‬
‫‪ -٦‬ﺑﻐﻴﺔ ﺍﻟﻮﻋﺎﺓ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪ ،(٣٣٥ /١ ) .‬ﻣﻌﺠﻢ ﺍﳌﺆﻟﻔﲔ‪ ،‬ﻋﻤﺮ ﻛﺤﺎﻟﺔ‪.(٣١٠ /١ ) .‬‬
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‫‪ -٧‬ﺷﺮﺡ ﺍﺑﻦ ﻫﻄﻴﻞ‪.‬‬
‫‪ -٨‬ﳐﺘﺼﺮ ﺍﺑﻦ ﻋﺼﻔﻮﺭ‪ ٢.‬ﻭﻗﺪ ﺍﺧﺘﺼﺮ ﺍﺑﻦ ﻋﺼﻔﻮﺭ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﻭﺳ‪‬ﻤﻲ ﻫﺬﺍ ﺍﻻﺧﺘﺼﺎﺭ‬
‫) ﳐﺘﺼﺮ ﺍﶈﺘﺴﺐ(‪ ،‬ﻭﺍﶈﺘﺴﺐ ﻛﻤﺎ ﻫﻮ ﻣﻌﺮﻭﻑ ﻣﻦ ﺃﲰﺎﺀ ﺍﳌﻘﺪﻣﺔ‪.‬‬
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‫‪ -٩‬ﻧﻈﻢ ﻋﺒﺪﺍﻟﻠﻄﻴﻒ ﺍﻟﺰﺑﻴﺪﻱ‪.‬‬

‫‪ -١‬ﻫﺪﻳﺔ ﺍﻟﻌﺎﺭﻓﲔ‪ ،‬ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،( ٧٢٩ /٥ ) .‬ﺍﻟﺒﺪﺭ ﺍﻟﻄﺎﻟﻊ‪ ،‬ﺍﻟﺸﻮﻛﺎﱐ‪ ) .‬ﺹ ‪ .( ٤٩٤‬ﻭﺍﺑﻦ ﻫﻄﻴﻞ ﻫﻮ ﻋﻠﻲ ﺑـﻦ‬
‫ﳏﻤﺪ ﺍﻟﻨﺠﺮﻱ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﻫﻄﻴﻞ‪ ،‬ﻣﻦ ﻓﻀﻼﺀ ﺍﻟﻴﻤﻦ‪ ،‬ﻧﺸﺄ ﻭﺗﻌﻠﻢ ﰲ ﻣﺪﻳﻨﺔ ﺣﻮﺙ‪ ،‬ﻭﺳﻜﻦ ﺻﻨﻌﺎﺀ ﻭﺗﻮﰲ ‪‬ﺎ ﺳـﻨﺔ‬
‫) ‪٨١٢‬ﻫـ(‪ .‬ﻟﻪ ﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﻭﺷﺮﺡ ﺍﻟﻈﺎﻫﺮﻳﺔ‪ .‬ﺍﻷﻋﻼﻡ‪ ،‬ﺍﻟﺰﺭﻛﻠﻲ‪.( ٧ /٥ ) .‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ‪ ،‬ﺣﺎﺟﻲ ﺧﻠﻴﻔﺔ‪ ،( ١٦١٢/٢ ) .‬ﺍﻟﺒﻠﻐﺔ‪ ،‬ﺍﻟﻔﲑﻭﺯ ﺃﺑﺎﺩﻱ‪ ) .‬ﺹ ‪ .( ١٦٠‬ﻭﺍﺑﻦ ﻋﺼﻔﻮﺭ ﻫﻮ‬
‫ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﻣﺆﻣﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﻨﺤﻮﻱ ﺍﻹﺷﺒﻴﻠﻲ‪ ،‬ﺣﺎﻣﻞ ﻟﻮﺍﺀ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺯﻣﺎﻧﻪ ﺑﺎﻷﻧﺪﻟﺲ‪ .‬ﻣﻦ ﺗﺼﺎﻧﻴﻔﻪ‪:‬‬
‫ﺍﳌﻤﺘﻊ ﰲ ﺍﻟﺘﺼﺮﻳﻒ‪ ،‬ﻭﺷﺮﺡ ﺍﳉﺰﻭﻟﻴﺔ‪ ،‬ﻭﺷﺮﺡ ﺍﻷﺷﻌﺎﺭ ﺍﻟﺴﺘﺔ‪ .‬ﺗﻮﰲ ﺳﻨﺔ ) ‪٦٦٩‬ﻫـ(‪ .‬ﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ‪ ،‬ﺍﺑﻦ ﺍﻟﻌﻤﺎﺩ‬
‫ﺍﳊﻨﺒﻠﻲ‪.( ٤٧٢ /٥) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ‪ ،‬ﺣﺎﺟﻲ ﺧﻠﻴﻔﺔ‪ ،( ١٧٩٥ /٢ ) .‬ﺑﻐﻴﺔ ﺍﻟﻮﻋـﺎﺓ‪ ،‬ﺍﻟـﺴﻴﻮﻃﻲ‪ ،( ١٠٧ /٢ ) .‬ﺷـﺬﺭﺍﺕ‬
‫ﺸﺮ‪‬ﺟﻲ‬‫ﺍﻟﺬﻫﺐ‪ ،‬ﺍﺑﻦ ﺍﻟﻌﻤﺎﺩ ﺍﳊﻨﺒﻠﻲ‪ .( ١٧ /٧ ) .‬ﻭﺍﻟﺰﺑﻴﺪﻱ ﻫﻮ ﻋﺒﺪﺍﻟﻠﻄﻴﻒ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺃﲪﺪ‪ ،‬ﺃﺑﻮ ﻋﺒﺪﺍﷲ‪ ،‬ﺍﻟـ ‪‬‬
‫ﺍﻟﻴﻤﺎﱐ ﺍﻟﺰﺑﻴﺪﻱ‪ ،‬ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺎﻟﻌﺮﺑﻴﺔ‪ .‬ﻭﻟﺪ ﺑﺎﻟﺸ‪‬ﺮﺟﺔ ﺳﻨﺔ ) ‪٧٤٧‬ﻫـ(‪ ،‬ﻭﺳﻜﻦ ﺯﺑﻴﺪ‪ ،‬ﻭﺗﻮﰲ ‪‬ﺎ ﺳﻨﺔ ) ‪ ٨٠٢‬ﻫـ(‪.‬‬
‫ﻟﻪ ﺷﺮﺡ ﻣﻠﺤﺔ ﺍﻹﻋﺮﺍﺏ‪ ،‬ﻭﻣﻘﺪﻣﺔ ﰲ ﻋﻠﻢ ﺍﻟﻨﺤﻮ‪ ،‬ﻭﻧﻈﻢ ﻣﻘﺪﻣﺔ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺃﺭﺟﻮﺯﺓ ﰲ ﺃﻟﻒ ﺑﻴﺖ‪ .‬ﺍﻷﻋﻼﻡ‪ ،‬ﺍﻟﺰﺭﻛﻠﻲ‪.‬‬
‫) ‪.( ٥٨ /٤‬‬

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‫אلאول‪ :‬‬
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 ‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ :‬ﻣﻔﻬﻮﻡ ﺍﻟﺸﺎﻫﺪ ﻭﺃﻗﺴﺎﻣﻪ‪:‬‬
‫ﺍﻟﺸﺎﻫﺪ ﰲ ﺍﻟﻠﻐﺔ ﻭﺍﻻﺻﻄﻼﺡ‪.:‬‬

‫ﻗﺎﻝ ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ ) :‬ﻗﺎﻝ ﺍﺑﻦ ﺳﻴﺪﻩ‪ :‬ﺍﻟﺸﺎﻫﺪ ﺍﻟﻌﺎﱂ ﺍﻟﺬﻱ ‪‬ﻳﺒﲔ ﻣﺎ ﻳﻌﻠﻤﻪ‪ ،‬ﺷـ ِﻬ ‪‬ﺪ ﺷـﻬﺎﺩ ﹰﺓ‪.‬‬
‫ﻭﺍﻟﺸﻬﺎﺩ ﹸﺓ ﺧﱪ ﻗﺎﻃﻊ ﺗﻘﻮﻝ ﻓﻴﻪ‪:‬ﺷﻬﺪ ﺍﻟﺮﺟ ﹸﻞ ﻋﻠﻰ ﻛﺬﺍ‪.‬‬
‫ﻭﺷﻬﺪ ﺍﻟﺸﺎﻫ ‪‬ﺪ ﻋﻨﺪ ﺍﳊﺎﻛﻢ ﺃﻱ ﺑﻴ‪‬ﻦ ﻣﺎ ﻳﻌﻠﻤﻪ ﻭﺃﻇﻬﺮﻩ‪ ،‬ﻭﺍﳌﺸﺎﻫﺪ ﹶﺓ‪ :‬ﺍﳌﻌﺎﻳﻨﺔ‪ .‬ﻭﺷ ِﻬ ‪‬ﺪ ‪‬ﻩ ‪‬ﺷ ‪‬ﻬﻮﺩﹰﺍ‬
‫ﻀﻮﺭ‪،‬ﻭﻫﻮ ﰲ ﺍﻷﺻ ِﻞ ﻣﻬﻤﻮﺯ‪ ،‬ﻭ ‪‬ﺷ ‪‬ﻬ ُ‪‬ﺪ ﺃﻳـﻀﺎﹰ‪،‬‬ ‫ﺃﻱ ﺣﻀﺮﻩ‪ ،‬ﻓﻬﻮ ﺷﺎﻫﺪ‪ .‬ﻭﻗﻮﻡ ‪‬ﺷ ‪‬ﻬﻮﺩ ﺃﻱ ‪‬ﺣ ‪‬‬
‫ﻣﺜ ﹸﻞ ﺭﺍﻛ ٍﻊ ﻭ ‪‬ﺭ ﱠﻛﻊ‪.‬‬
‫ﻭﺷ ِﻬ ‪‬ﺪ ﻟﻪ ﺑﻜﺬﺍ ‪‬ﺷﻬﺎﺩ ﹰﺓ ﺃﻱ ﺃﺩ‪‬ﻯ ﻣﺎ ﻋﻨﺪﻩ ﻣﻦ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻓﻬﻮ ‪‬ﺷِﺎﻫﺪ‪ ،‬ﻭﺍﳉﻤ ‪‬ﻊ ‪‬ﺷ ‪‬ﻬ ‪‬ﺪ‪ ،‬ﻣﺜـﻞ‪:‬‬
‫ﺐ ﻭﺳﺎﻓ ٍﺮ ﻭ ‪‬ﺳ ﹾﻔ ٍﺮ‪.‬‬ ‫ﺤ ٍ‬ ‫ﺻ‪‬‬
‫ﺐﻭ ‪‬‬ ‫ﺻﺎ ِﺣ ٍ‬
‫ﺸ ِﻬ ‪‬ﺪ ﻋﻠﻴﻪ‪ ،‬ﺃﻱ ﺻﺎﺭ ﺷﺎﻫِﺪًﹰﺍ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﺃ ‪‬ﺷﻬ ‪‬ﺪﺗ‪‬ﻪ ﻋﻠﻰ ﻛﺬﺍ ﻓ ‪‬‬
‫ﺼﺮ ﺷﻬﺎﺩﺓﹰ‪ ،‬ﻓﻬﻮ ﺷﺎ ِﻫﺪ‪ ،‬ﻣﻦ ﻗﻮ ٍﻡ ‪‬ﺷﻬ‪‬ﺪ‪.‬‬ ‫ﻭ ‪‬ﺷ ِﻬ ‪‬ﺪ ﺍﻷﻣ ‪‬ﺮ ﻭﺍ ِﳌ ‪‬‬
‫ﺖ ﻋﻠﻴﻪ ﻭﻋﺎﻳﻨﺘ ‪‬ﻪ ﻓﺄﻧﺎ )ﺷﺎﻫﺪ( ﻭﺍﳉﻤﻊ ) ﺃﺷﻬﺎﺩ( ﻭ)ﺷـﻬﻮﺩ( ﻣﺜـﻞ‬ ‫ﺕ( ﺍﻟﺸﻲﺀ ﺍﻃﻠﻌ ‪‬‬ ‫ﻭ)ﺷﻬﺪ ‪‬‬
‫ﺷﺮﻳﻒ ﻭﺃﺷﺮﺍﻑ ﻭﻗﺎﻋﺪ ﻭﻗﻌﻮﺩ‪.‬‬
‫ﻭ ‪‬ﺷ ِﻬ ‪‬ﺪ ﺑﻜﺬﺍ ﻳﺘﻌﺪﻯ ﺑﺎﻟﺒﺎﺀ ﻷﻧﻪ ﲟﻌﲎ ﺃﺧﱪ ﺑﻪ‪ ،‬ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﺑﻦ ﻓﺎﺭﺱ‪):‬ﺍﻟﺸﻬﺎﺩ ﹸﺓ( ﺍﻹﺧﺒﺎﺭ ﲟﺎ ﻗﺪ‬
‫ﺷﻮﻫﺪ(‪.١‬‬
‫ﻭﻗﺪ ﻧﻘﻞ ﺍﺑﻦ ﻣﻨﻈﻮﺭ ﻋﻦ ﺃﰊ ﻋﺒﻴﺪﺓ‪ ،‬ﻭﺃﰊ ﺍﻟﻌﺒﺎﺱ ) ﺍﳌﱪﺩ ( ﻗﻮﳍﻤﺎ‪ ) :‬ﻣﻌﲎ ﺷ ِﻬ ‪‬ﺪ ﺍﷲ ﻗﻀﻰ‬
‫ﺍﷲ ﺃﻧﻪ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ‪ .‬ﻭﺣﻘﻴﻘﺘﻪ ‪‬ﻋِﻠ ‪‬ﻢ ﺍﷲ ﻭ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﷲ‪ ،‬ﻷﻥ ﺍﻟﺸﺎﻫﺪ ﻫﻮ ﺍﻟﻌﺎﱂ ﺍﻟﺬﻱ ﻳـﺒﲔ ﻣـﺎ‬
‫ﻋﻠﻤﻪ‪ ... ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ :‬ﺷ ِﻬ ‪‬ﺪ ﺍﷲ ﺑ‪‬ﻴ ‪‬ﻦ ﺍﷲ ﻭﺃﻇﻬﺮ‪ ...‬ﻭﺷ ِﻬ ‪‬ﺪ ﺍﻟﺸﺎﻫﺪ ﻋﻨﺪ ﺍﳊـﺎﻛﻢ ﺃﻱ‬
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‫ﺑ‪‬ﻴ ‪‬ﻦ ﻣﺎ ﻳﻌﻠﻤﻪ ﻭﺃﻇﻬﺮﻩ(‪.‬‬
‫ﻭﻣﻦ ﺍﳌﻼﺣﻆ ﻓﺈﻥ ﻛﻠﻤﺔ ) ﺍﻟﺸﺎﻫﺪ( ﲢﻤﻞ ﻣﻌﺎ ٍﻥ ﻋﺪﺓ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻠﻐﻮﻳـﺔ ‪ ،‬ﺇﻻ ﺃﻥ ﺍﳌﻌـﲎ‬
‫ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﻳﻬﻤﻨﺎ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﻫﻮ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﻣﻌﲎ ﺍﻻﺳﺘﺪﻻﻝ ﻭﺍﻻﺣﺘﺠﺎﺝ ﻭﺍﻟﺘﻮﺿﻴﺢ‪،‬‬

‫‪ -١‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ ( ٢٣٤٨/٤ ) .‬ﻣﺎﺩﺓ ﺷﻬﺪ‪ .‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﳌﺼﺒﺎﺡ ﺍﳌﻨﲑ‪،‬ﺃﲪﺪ ﺍﻟﻔﻴـﻮﻣﻲ‪.( ٣٢٤ /١ ) .‬‬
‫ﻣﺎﺩﺓ ﺷﻬﺪ‪.‬‬
‫‪ -٢‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ .( ٢٣٤٨/٤ ) .‬ﻣﺎﺩﺓ ) ﺷﻬﺪ (‪.‬‬

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‫ﺃﻭ ﻣﺎ ﺩﻝ ﻋﻠﻰ ﻧﻘﺾ ﺭﺃﻱ ﳐﺎﻟﻒ‪ ،‬ﻓﺎﻟﺸﺎﻫﺪ ﺇﳕﺎ ﻳﺴﺎﻕ ﻋﻨﺪ ﺍﻟﻨﺤﻮﻳﲔ ﻭﺍﻟﻠﻐـﻮﻳﲔ ﻭﻏﲑﻫـﻢ‬
‫ﻟﻠﺪﻻﻟﺔ ﻭﺍﻻﺣﺘﺠﺎﺝ ﻹﺛﺒﺎﺕ ﻗﺎﻋﺪﺓ ﳓﻮﻳﺔ‪ ،‬ﺃﻭ ﻧﻘﺾ ﺭﺃﻱ ﳐﺎﻟﻒ‪ .‬ﻭﺑﺬﻟﻚ ﻓﺈﻥ ﻣﻌﲎ ﺷ ِﻬﺪ‪‬ﻩ‬
‫ﺷ‪‬ﻬﻮﺩﹰﺍ ﺃﻱ ﺣﻀﺮﻩ‪ ،‬ﻓﻬﻮ ﺷﺎﻫﺪ‪ ،‬ﻭﻗﻮﻡ ﺷﻬﻮﺩ ﺃﻱ ﺣﻀﻮﺭ ﻫﻮ ﺃﻗﺮﺏ ﺍﳌﻌﺎﱐ‪ ،‬ﻷﻥ ﺍﻟـﺸﺎﻫﺪ‬
‫ﺍﻟﻨﺤﻮﻱ ﺳﻴﻜﻮﻥ ﲟﻌﲎ ﺍﳊﺠﺔ ﺍﳊﺎﺿﺮﺓ‪ .‬ﻭﻣﻨﻪ ﺍﳌﺸﺎﻫﺪﺓ ﲟﻌﲎ ﺍﳌﻌﺎﻳﻨﺔ‪ ،‬ﻓﻬﻮ ﺍﳊﻀﻮﺭ ﺍﻟـﺬﻱ‬
‫ﻳﻜﻮﻥ ﺑﺎﳌﺸﺎﻫﺪﺓ ﻭﺍﻟﺴﻤﺎﻉ‪.‬‬

‫ﻭﻣﻦ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﻠﻐﻮﻱ ﻟﻠﺸﺎﻫﺪ ﳝﻜﻨﻨﺎ ﺃﻥ ﻧﺴﺘﺨﻠﺺ ﺍﳌﻌﲎ ﺍﻻﺻﻄﻼﺣﻲ ﻟﻠﺸﺎﻫﺪ‪ ،‬ﻓﻬﻮ ﻣـﺎ‬
‫ﻳﺬﻛﺮ ﻹﺛﺒﺎﺕ ﻗﺎﻋﺪﺓ ﳓﻮﻳﺔ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺁﻳﺔ ﻣﻦ ﺍﻟﺘﱰﻳﻞ‪ ،‬ﺃﻭ ﻗﻮ ٍﻝ ﻣﻦ ﺃﻗﻮﺍﻝ ﺍﻟﻌﺮﺏ ﺍﳌﻮﺛـﻮﻕ‬
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‫ﺑﻌﺮﺑﻴﺘﻬﻢ‪ ،‬ﺃﻭ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﺍﻟﺴﻨﺪ‪.‬‬
‫ﻭﺍﻻﺳﺘﺸﻬﺎﺩ ﻻ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ‪ ،‬ﺑﻞ ﻳﻠﺠﺄ ﺇﻟﻴﻪ ﻋﻠﻤﺎﺀ ﺍﻟﺒﻼﻋـﺔ ﻭﺍﳌﻔـﺴﺮﻭﻥ‬
‫ﻭﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﺫﻟﻚ ﻟﺸﺮﺡ ﻛﻠﻤﺔ ﻏﺮﻳﺒﺔ‪ ،‬ﺃﻭ ﻹﺑﺮﺍﺯ ﺻﻴﻐﺔ ﰲ ﺍﻻﺷﺘﻘﺎﻕ ﺷـﺎﺫﺓ‪ ،‬ﺃﻭ ﻻﺳـﺘﻨﺒﺎﻁ‬
‫ﺣﻜﻢ ﺷﺮﻋﻲ‪ ،‬ﻭﻃﺮﻳﻘﻬﻢ ﰲ ﺫﻟﻚ ﻛﻠﻪ ﻗﻮﺍﻣﻴﺲ ﻭﻣﻌﺎﺟﻢ ﺍﻟﻠﻐﺔ ﺍﳌﻌﺘﻤﺪﺓ ﻛﻤﻌﺠﻢ ﺍﻟﻌﲔ ﻟﻠﺨﻴﻞ‬
‫ﺑﻦ ﺃﲪﺪ ﺍﻟﻔﺮﺍﻫﻴﺪﻱ‪ ،‬ﻭﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻻﺑﻦ ﻣﻨﻈﻮﺭ‪ ،‬ﻭﺍﻟﻘـﺎﻣﻮﺱ ﺍﶈـﻴﻂ ﻟﻠﻔﲑﻭﺯﺃﺑـﺎﺩﻱ‪.‬‬
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‫ﻭﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ ﻻﺑﻦ ﻓﺎﺭﺱ‪ ،‬ﻭﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ﻟﻠﺮﺍﺯﻱ‪ ،‬ﻭﺍﳌﺼﺒﺎﺡ ﺍﳌﻨﲑ ﻟﻠﻔﻴﻮﻣﻲ‪ ،‬ﻭﻏﲑﻫﺎ‪.‬‬
‫ﻭﺍﻟﺸﺎﻫﺪ ﺍﻟﻨﺤﻮﻱ ﻳﺆﺗﻰ ﺑﻪ – ﻋﺎﺩﺓ‪ -‬ﻟﻠﺘﻘﻌﻴﺪ ﻭﺍﻻﺣﺘﺠﺎﺝ ﻋﻠﻰ ﻗﺎﻋﺪﺓ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻨﺤﻮﻳﺔ‬
‫ﺇﻃﺮﺍﺩﹰﺍ ﺃﻭ ﺷﺬﻭﺫﹰﺍ‪.‬‬

‫‪ -١‬ﺍﻟﺸﻮﺍﻫﺪ ﻭﺍﻻﺳﺘﺸﻬﺎﺩ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﻋﺒﺪﺍﳉﺒﺎﺭ ﻋﻠﻮﺍﻥ‪ ،‬ﻣﻄﺒﻌﺔ ﺍﻟﺰﻫﺮﺍﺀ‪ ،‬ﺑﻐـﺪﺍﺩ‪ ،‬ﻁ‪١٣٩٦ ،١‬ﻫــ ‪١٩٧٦ -‬ﻡ‪.‬‬
‫) ﺹ ‪.( ٢١‬‬
‫‪ -٢‬ﺍﻟﺸﻮﺍﻫﺪ ﰲ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﳏﻤﺪ ﺍﻟﻴﻌﻼﻭﻱ‪ ،‬ﳎﻠﺔ ﺍﻟﺪﺭﻭﺱ ﺍﻟﻌﻤﻮﻣﻴﺔ‪ ،‬ﺟﺎﻣﻌﺔ ﺗﻮﻧﺲ‪ ،‬ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﲟﻨﻮﺑـﺔ‪-١٩٨٨ .‬‬
‫‪١٩٨٩‬ﻡ‪ ) .‬ﺹ ‪ ( ٢٠‬ﺑﺘﺼﺮﻑ‪.‬‬
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 ‫ﺃﻗﺴﺎﻡ ﺍﻟﺸﻮﺍﻫﺪ‪:‬‬
‫ﺣﻈﻴﺖ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﻨﺤﻮﻳﺔ ﺑﻌﻨﺎﻳﺔ ﻋﻠﻤﺎﺀ ﺍﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ ﻣﻨﺬ ﻋﻬﺪ ﻣﺒﻜﺮ‪ .‬ﻭﻗﺪ ﻇﻬـﺮ ﻫـﺬﺍ‬
‫ﺍﻻﻫﺘﻤﺎﻡ ﺟﻠﻴﹰﺎ ﻋﻨﺪ ﺇﻣﺎﻡ ﺍﻟﻨﺤﺎﺓ ﺳﻴﺒﻮﻳﻪ ﰲ )ﺍﻟﻜﺘﺎﺏ(‪.‬‬
‫ﻭﻗﺪ ﺍﺳﺘﺸﻬﺪ ﺳﻴﺒﻮﻳﻪ‪ ١‬ﰲ ﺍﻟﻜﺘﺎﺏ ﲟﺎ ﻳﺰﻳﺪ ﻋﻠﻰ ﺃﻟﻒ ﺷﺎﻫﺪ ﺷﻌﺮﻱ‪ ،‬ﺑﻴﻨﻤﺎ ﺑﻠﻐﺖ ﺷﻮﺍﻫﺪﻩ‬
‫ﺍﻟﻘﺮﺁﻧﻴﺔ ﻣﺎ ﻳﺰﻳﺪ ﻋﻠﻰ ﺛﻼﲦﺎﺋﺔ ﺁﻳﺔ ﻗﺮﺁﻧﻴﺔ‪ .‬ﺇﻻ ) ﺃﻥ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﺳﻴﺒﻮﻳﻪ ﱂ‬
‫ﺗﺸﻤﻞ ﻣﺎ ﺗﻨﺎﻭﻟﻪ ﻭﲝﺚ ﻓﻴﻪ ﻣﻦ ﺍﻟﻈﻮﺍﻫﺮ ﻭﻣﻔﺮﺩﺍﺕ ﺍﻟﻨﺤﻮ ﻭﺍﻟﺼﺮﻑ‪ .‬ﻛﻤﺎ ﺃﻥ ﺍﳌﺎﺩﺓ ﺍﻟﻠﻐﻮﻳـﺔ‬
‫ﻣﻦ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﺷﻌﺮﹰﺍ ﻭﻧﺜﺮﹰﺍ ﺗﻌﺪﻝ ﺃﻛﺜﺮ ﻣﻦ ﲬﺴﺔ ﺃﺿﻌﺎﻑ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴـﺔ ﺍﳌـﺬﻛﻮﺭﺓ‪.‬‬
‫ﻭﺑﻌﺾ ﺍﻟﻈﻮﺍﻫﺮ ﻭﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﺍﺣﺘﺞ ﳍﺎ ﺳﻴﺒﻮﻳﻪ ﻣﻦ ﺍﻟﺬﻛﺮ ﺍﳊﻜﻴﻢ ﺍﺳﺘﺄﺛﺮ ﺑﺄﻛﺜﺮ ﻣﻦ ﻧﺼﻴﺐ‬
‫ﺑﻌﻀﻪ ﺍﻵﺧﺮ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻈﻮﺍﻫﺮ ﻭﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﺍﺣﺘﺞ ﳍﺎ ﺳﻴﺒﻮﻳﻪ ﺑﻘﺮﺁﻥ ﻛﺮﱘ‬
‫ﺇﻣﺎ ﻣﻔﺮﺩﺓ ﻣﻦ ﻣﻔﺮﺩﺍﺕ ﻣﻮﺿﻮﻉ ﳓﻮﻱ ﻭﺇﻣﺎ ﺟﺎﻧﺐ ﻣﻦ ﺗﻠﻚ ﺍﳌﻔﺮﺩﺓ‪ ،‬ﻭﻗﻠﻤﺎ ﻛﺎﻧﺖ ﺍﳌﻔـﺮﺩﺓ‬
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‫ﺃﻭ ﺍﳌﺴﺄﻟﺔ ﻣﺴﺘﻮﻓﻴﺔ ﻟﻠﻤﻮﺿﻮﻉ ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﻨﺤﺎﺓ ﻣﻦ ﺗﻘﺎﺭﺏ ﻋﺪﺩ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﺸﻌﺮﻳﺔ ﻋﻨﺪﻩ ﺑﻌﺪﺩ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ .‬ﳑﺎ ﻳﺪﻝ ﻋﻠﻰ‬
‫ﻗﻴﻤﺔ ﺍﻻﺳﺘﺸﻬﺎﺩ ﺑﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﺪﻳﻬﻢ‪ ،‬ﻓﺸﻮﺍﻫﺪ ﻛﺘﺎﺏ ) ﺍﳌﻘﺘـﻀﺐ ( ﺍﻟـﺸﻌﺮﻳﺔ‬
‫ﺗﻘﺘﺮﺏ ﻛﺜﲑﹰﺍ ﰲ ﻋﺪﺩﻫﺎ ﻣﻦ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ ٣،‬ﺑﻞ ﺭﲟﺎ ﻓﺎﻗﺖ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟـﺸﻮﺍﻫﺪ‬
‫ﺍﻟﺸﻌﺮﻳﺔ ﰲ ﻋﺪﺩﻫﺎ ﻛﻤﺎ ﰲ ﻛﺘﺎﺏ ) ﻧﻈﻢ ﺍﻟﻔﺮﺍﺋﺪ ﻭﺣﺼﺮ ﺍﻟﺸﺮﺍﺋﺪ (‪ ،‬ﺣﻴـﺚ ﺑﻠـﻎ ﻋـﺪﺩ‬
‫ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺛﻼﺛﲔ ﻭﻣﺎﺋﺔ ﺁﻳﺔ‪ ،‬ﰲ ﺣﲔ ﱂ ﺗﺘﺠﺎﻭﺯ ﺷﻮﺍﻫﺪﻩ ﺍﻟﺸﻌﺮﻳﺔ ﺳﺒﻌﺔ ﻭﻣﺎﺋﺔ ﺑﻴـﺖ‬
‫ﺷﻌﺮﻱ‪ ٤.‬ﻭﻛﺬﺍ ﺍﳊﺎﻝ ﺑﺎﻟﻨﺴﺒﺔ ﻟﺸﺮﺡ ﻣﻘﺪﻣﺔ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺣﻴﺚ ﻳﻘﺘﺮﺏ ﻋﺪﺩ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﻘﺮﺁﻧﻴﺔ‬
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‫ﻣﻦ ﺳﺘﲔ ﻭﻣﺎﺋﺔ ﺁﻳﺔ‪ ،‬ﺑﻴﻨﻤﺎ ﻻ ﻳﺘﺠﺎﻭﺯ ﻋﺪﺩ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﺸﻌﺮﻳﺔ ﺍﺛﻨﲔ ﻭﺃﺭﺑﻌﲔ ﺑﻴﺘﹰﺎ ﺷﻌﺮﻳﹰﺎ‪.‬‬

‫‪ -١‬ﻫﻮ ﺃﺑﻮ ﺑﺸﺮ ﻋﻤﺮﻭ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻗﻨﱪ ﺃﺧﺬ ﺍﻟﻨﺤﻮ ﻋﻦ ﺍﳋﻠﻴﻞ‪ ،‬ﻭﻳﻮﻧﺲ‪ ،‬ﻭﻋﻴﺴﻰ ﺑﻦ ﻋﻤﺮ‪ ،‬ﻭﺃﺧﺬ ﺍﻟﻠﻐﺔ ﻋـﻦ ﺃﰊ‬
‫ﺍﳋﻄﺎﺏ ﺍﻷﻋﺸﻲ‪ ،‬ﻭﻋﻤﻞ ﻛﺘﺎﺑﻪ ﺍﻟﺬﻱ ﱂ ﻳ‪‬ـﺴﺒﻖ ﺇﻟﻴـﻪ‪ .‬ﺗـﻮﰲ ﺳـﻨﺔ )‪١٨٠‬ﻫــ(‪ .‬ﺇﻧﺒـﺎﻩ ﺍﻟـﺮﻭﺍﺓ‪ ،‬ﺍﻟﻘﻔﻄـﻲ‪.‬‬
‫) ‪.( ٣٦٠ -٣٤٦ / ٢‬‬
‫‪ -٢‬ﺍﺣﺘﺠﺎﺝ ﺳﻴﺒﻮﻳﻪ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻣﺮﺍﺟﻌﺔ ﻭﺍﺟﺘﻬﺎﺩ‪ ،‬ﳏﻲ ﺍﻟﺪﻳﻦ ﻋﺒﺪﺍﻟﺮﲪﻦ ﻋﺜﻤﺎﻥ‪ ،‬ﳎﻠﺔ ﺟﺎﻣﻌﺔ ﺍﻟﺒﻌﺚ‪ ،‬ﺍﻟﻌـﺪﺩ‬
‫ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ‪١٤١٤ ،‬ﻫـ ‪١٩٩٤ -‬ﻡ‪ ) .‬ﺹ ‪ ( ٨٧‬ﺑﺘﺼﺮﻑ‪.‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪ ،‬ﺗﺢ ﳏﻤﺪ ﻋﺒﺪﺍﳋﺎﻟﻖ ﻋﻀﻴﻤﺔ‪ ،‬ﻋﺎﱂ ﺍﻟﻜﺘﺐ‪ ،‬ﺑﲑﻭﺕ‪.( ١١٦ -١١٥ /١ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﻧﻈﻢ ﺍﻟﻔﺮﺍﺋﺪ ﻭﺣﺼﺮ ﺍﻟﺸﺮﺍﺋﺪ‪ ،.‬ﺍﺑﻦ ﺑﺮﻛﺎﺕ ﺍﳌﻬﻠﱯ‪ ،‬ﺗﺢ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺍﻟﻌﺜﻴﻤﲔ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﳋﺎﳒﻲ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪،‬‬
‫ﻭﻣﻜﺘﺒﺔ ﺍﻟﺘﺮﺍﺙ‪ ،‬ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ‪ ،‬ﻁ‪١٤٠٦ ،١‬ﻫـ ‪١٩٨٦ -‬ﻡ‪ ) .‬ﺹ ‪.( ٤٣ – ٤٢‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٥٨ / ١ ) .‬‬
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 ‫ﻭﻋﻠﻰ ﻫﺬﺍ ﻳﺒﻘﻰ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﺼﺪﺭ ﺍﻷﻭﻝ ﻟﻠﺴﻤﺎﻉ‪.‬‬
‫ﻭﺳﺄﺗﻨﺎﻭﻝ ﺃﻗﺴﺎﻡ‪ -‬ﺃﻭ ﺃﻧﻮﺍﻉ ‪ -‬ﺍﻟﺸﻮﺍﻫﺪ ﻋﻠﻤﹰﺎ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﻘﺴﻴﻢ ﺗﺸﺮﻳﻔﻲ‪:‬‬

‫ﺃﻭ ﹰﻻ‪ -‬ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﻘﺮﺁﻧﻴﺔ‪:‬‬

‫ﻻ ﺷﻚ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻫﻮ ﺍﳌﺼﺪﺭ ﺍﻷﻭﻝ ﻟﻠﺴﻤﺎﻉ‪ ،‬ﻓﻼ ﺧﻼﻑ ﰲ ﺍﻻﺳﺘﺸﻬﺎﺩ ﺑﻪ‪ .‬ﻓﻘـﺪ‬
‫ﺣﻮﻯ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻣﺎ ﺗﻜﻠﻤﺖ ﺑﻪ ﺍﻟﻌﺮﺏ ﺍﻃﺮﺍﺩﹰﺍ ﺃﻭ ﻗﻠﺔ‪ ،‬ﻭﻛﺎﻥ ﻫـﺬﺍ ﻛﺎﻓﻴـﹰﺎ ﻟﻠﻨﺤـﺎﺓ‬
‫ﻭﺍﻟﻠﻐﻮﻳﲔ ﺃﻥ ﳚﻌﻠﻮﺍ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻘﻴﺎﺳﹰﺎ ﺩﻗﻴﻘﹰﺎ ﳌﺎ ﻳﻘﻌﺪﻭﻧﻪ ﻣﻦ ﺃﺳﺲ ﺍﻟﻨﺤﻮ ﻭﺿـﻮﺍﺑﻄﻪ‪.‬‬
‫ﺑﺪﻝ ﺃﻥ ﻳﺘﺠﻬﻮﺍ ﰲ ﺃﻭﻝ ﺃﻣﺮﻫﻢ ﺇﱃ ﺃﺷﻌﺎﺭ ﺍﻟﻌﺮﺏ ﺍﳌﻮﺛﻮﻕ ‪‬ﻢ‪ ،‬ﺃﻭ ﻏﲑ ﺍﳌﻮﺛﻮﻕ ‪‬ﻢ‪ ،‬ﺣﻴـﺚ‬
‫ﺷﺪﺕ ﻫﺬﻩ ﺍﻷﺷﻌﺎﺭ ﺍﻧﺘﺒﺎﻫﻬﻢ‪ ،‬ﻭﺃﺧﺬﺕ ﺑﺘﻼﺑﻴﺐ ﻋﻘﻮﳍﻢ‪.‬‬
‫ﻭﻗﺪ ﺃﺑﺎ ﹶﻥ ﳎﻤﻮﻋﺔ ﻣﻦ ﻋﻠﻤﺎﺋﻨﺎ ﺍﻟﻘﺪﻣﺎﺀ ﻋﻦ ﻣﻮﻗﻔﻬﻢ ﻣﻦ ﺍﻻﺳﺘﺸﻬﺎﺩ ﺑﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪،‬‬
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‫ﻓﻬﺎﻫﻮ ﺍﻟﻔﺮﺍﺀ ﻳﻘﻮﻝ‪ ) :‬ﻭﺍﻟﻜﺘﺎﺏ ﺃﻋﺮﺏ‪ ،‬ﻭﺃﻗﻮﻯ ﰲ ﺍﳊﺠﺔ ﻣﻦ ﺍﻟﺸﻌﺮ (‪.‬‬
‫ﻼ ‪ ):‬ﺃﻣ‪‬ﺎ ﺍﻟﻘﺮﺁﻥ ﻓﻜﻞ ﻣﺎ ﻭﺭﺩ ﺃﻧﻪ ﻗـﺮﺉ‬ ‫ﻭﻳﺬﻛﺮ ﺍﻟﺴﻴﻮﻃﻲ ﺭﺃﻳﻪ ﺑﻮﺿﻮﺡ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻗﺎﺋ ﹰ‬
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‫ﺑﻪ ﺟﺎﺯ ﺍﻻﺣﺘﺠﺎﺝ ﺑﻪ ﰲ ﺍﻟﻌﺮﺑﻴﺔ ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﺘﻮﺍﺗﺮﺍﹰ‪ ،‬ﺃﻡ ﺁﺣﺎﺩﺍﹰ‪ ،‬ﺃﻡ ﺷﺎﺫﹰﺍ (‪.‬‬
‫) ﻭﺍﻟﺸﺎﻫﺪ ﺍﻟﻘﺮﺁﱐ ﻗﺪ ﻳﺴﺒﻖ ﻛﻞ ﺷﺎﻫﺪ ﻋﻨﺪ ﺍﻟﻨﺤﺎﺓ ﻭﺃﻫﻞ ﺍﻟﻠﻐﺔ ﻭﺍﻟﺸﺮ‪‬ﺍﺡ‪ .‬ﻭﻟﻜﻦ ﻗﺪ ﺗﻘﻊ ﳍﻢ‬
‫ﻓﻴﻪ ﻛﻠﻤﺔ ﻻ ﻳﻔﻬﻤﻮ‪‬ﺎ‪ ،‬ﺃﻭ ﻳﻠﺘﺒﺲ ﻋﻠﻴﻬﻢ ﻣﻌﻨﺎﻫﺎ‪ ،‬ﻓﻴﻠﺠﺆﻭﻥ ﺇﱃ ﺍﺳﺘﺸﻬﺎﺩ ﻋﻜﺴﻲ‪ ،‬ﻳﻄﻠﺒـﻮﻥ‬
‫ﺍﻟﺒﻴﺖ ﻭﺍﳌﺜﻞ ﻟﻴﻔﺴﺮﻭﺍ ﺑﻪ ﺍﻵﻳﺔ (‪ ٣.‬ﺃﻱ ﺃ‪‬ﻢ ﻳ‪‬ﺮﺩﻓﻮﻥ ﺍﺳﺘﺸﻬﺎﺩﻫﻢ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﺳﺘﺸﻬﺎﺩﹰﺍ‬
‫ﺑﺒﻴﺖ ﺷﻌﺮﻱ‪ ،‬ﺃﻭ ﻣﺜﻞ ﻋﺮﰊ‪.‬‬
‫ﻭﻗﺪ ﻓﺼﻠﺖ ﺍﻟﺪﻛﺘﻮﺭﺓ ﺧﺪﳚﺔ ﺍﳊﺪﻳﺜﻲ ﺍﻟﻘﻮﻝ ﰲ ﺃﳘﻴﺔ ﺍﻻﺳﺘﺸﻬﺎﺩ ﺑﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫ﻭﻗﺮﺍﺀﺍﺗﻪ ﻋﻨﺪ ﺍﻟﻨﺤﺎﺓ‪ ) :‬ﻟﻘﺪ ﺍﻫﺘﻢ ﺍﻟﻨﺤﺎﺓ ﺍﻷﻭﺍﺋﻞ ﺑﻜﺘﺎﺏ ﺍﷲ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﻭﻛـﺎﻥ ﺍﺳﺘـﺸﻬﺎﺩﻫﻢ‬

‫‪ -١‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻔﺮﺁﺀ‪ ،‬ﺍﻋﺘﲎ ﺑﻪ‪ :‬ﻓﺎﺋﻖ ﳏﻤﺪ ﺧﻠﻴﻞ ﺍﻟﻠﺒﻮﻥ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪١٤٢٤ ،١‬ﻫـ‪-‬‬
‫‪٢٠٠٣‬ﻡ‪ .( ٢١ /١ ) .‬ﻭﺍﻟﻔﺮﺍﺀ ﻫﻮ ﺃﺑﻮ ﺯﻛﺮﻳﺎ ﳛﻲ ﺑﻦ ﺯﻳﺎﺩ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻔﺮﺍﺀ‪.‬ﺇﻣﺎﻡ ﺍﻟﻜﻮﻓﻴﲔ ﻭﻣﻦ ﺃﻭﺳﻌﻬﻢ ﻋﻠﻤـﹰﺎ‪.‬‬
‫ﻗﺎﻝ ﻋﻨﻪ ﺛﻌﻠﺐ‪ :‬ﻟﻮﻻ ﺍﻟﻔﺮﺍﺀ ﻣﺎ ﻛﺎﻧﺖ ﻟﻐﺔ‪ .‬ﻟﻪ‪) :‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ(‪ ،‬ﻭ) ﺍﳌﺬﻛﺮ ﻭﺍﳌﺆﻧﺚ(‪ ،‬ﻭ) ﺍﳌﻘﺼﻮﺭ ﻭﺍﳌﻤﺪﻭﺩ(‪.‬ﺗﻮﰲ ﺳﻨﺔ‬
‫) ‪٢٠٧‬ﻫـ(‪ .‬ﻳﻨﻈﺮ ﺗﺮﲨﺘﻪ‪ :‬ﺇﻧﺒﺎﻩ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﺍﻟﻘﻔﻄﻲ‪.(٢٣ -٢٢ ) .‬‬
‫‪ -٢‬ﺍﻻﻗﺘﺮﺍﺡ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﺗﺢ ﳏﻤﻮﺩ ﻓﺠﺎﻝ‪ ،‬ﻣﻄﺒﻌﺔ ﺍﻟﺜﻐﺮ‪ ،‬ﻁ‪١٤٠٩ ،١‬ﻫـ‪١٩٨٩ -‬ﻡ‪ ) .‬ﺹ ‪.(١٥٢‬‬
‫‪ -٣‬ﺍﻟﺸﻮﺍﻫﺪ ﰲ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﳏﻤﺪ ﺍﻟﻴﻌﻼﻭﻱ‪ ،‬ﳎﻠﺔ ﺍﻟﺪﺭﻭﺱ ﺍﻟﻌﻤﻮﻣﻴﺔ ) ‪.( ٢٩‬‬
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‫ﺑﺂﻳﺎﺗﻪ ﻭﺍﺿﺤﺎﹰ‪ ،‬ﻛﻤﺎ ﺑﻴ‪‬ﻦ ﺍﻟﺬﻳﻦ ﺃﻟﹼﻔﻮﺍ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﱵ ﻳﻌﺘﻤﺪ ﻋﻠﻴﻬﺎ ﻭﺗﻌ ‪‬ﺪ ﺃﺳﺎﺳﹰﺎ ﻟﺒﻨـﺎﺀ ﻗﻮﺍﻋـﺪ‬
‫ﺍﻟﻨﺤﻮ ﻭﺍﻟﺼﺮﻑ ﺃﻧﻮﺍﻉ ﻫﺬﻩ ﺍﻟﻠﻐﺔ ﺍﳌﺴﻤﻮﻋﺔ‪ ،‬ﻭﺟﻌﻠﻮﺍ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻋﻼﻫـﺎ ﻣﱰﻟـﺔ‬
‫ﻭﺃﲰﺎﻫﺎ ﺭﺗﺒﺔ‪ ،‬ﻭﺃﻓﻀﻠﻬﺎ ﺃﺳﻠﻮﺑﺎﹰ‪ ،‬ﻭﺃﻓﺼﺤﻬﺎ ﺗﻌﺒﲑﺍﹰ‪ ،‬ﻭﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﻋﺪﻡ ﲢـﺮﺝ ﺳـﻴﺒﻮﻳﻪ‬
‫ﻭﺷﻴﻮﺧﻪ ﻣﻦ ﺍﻻﺣﺘﺠﺎﺝ ﺑﺂﻳﺎﺕ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺰﻳﺰ ﻓﻴﻤﺎ ﻟﻪ ﻣﺜﻴﻞ ﻣﻦ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﻭﻓﻴﻤﺎ ﻻ ﻣﺜﻴﻞ‬
‫ﻟﻪ‪.‬‬
‫ﺃﻣﺎ ﻗﺮﺍﺀﺍﺗﻪ ﻓﻠﺘﻌﺪﺩ ﺍﻟﻘﺎﺭﺋﲔ ‪‬ﺎ ﻭﺍﺧﺘﻼﻓﻬﺎ ﻭﻛﺜﺮ‪‬ﺎ ﻓﻘﺪ ﲝﺜﻮﺍ ﻓﻴﻬﺎ ﻭﻣﻴﺰﻭﺍ ﺑﻴﻨـﻬﺎ ﻭﻭﺿـﻌﻮﺍ‬
‫ﺷﺮﻭﻃﹰﺎ ﳌﺎ ﳛﺘﺞ ﺑﻪ ﻣﻨﻬﺎ ﻭﳌﺎ ﻻ ﳚﻮﺯ ﺍﻻﺣﺘﺠﺎﺝ ﺑﻪ ﻣﻨﻬﺎ‪ ،‬ﻭﳌﺎ ﳚﻮﺯ ﺍﻻﺣﺘﺠﺎﺝ ﺑﻪ ﺇﻻ ﺃﻧﻪ ﻻ‬
‫‪١‬‬
‫ﻳﻘﺎﺱ ﻋﻠﻴﻪ (‪.‬‬
‫ﻭﺑﺬﻟﻚ ﻓﺈﻥ ﺍﻟﻨﺤﺎﺓ ﱂ ﻳﺘﺤﺮﺯﻭﺍ ﰲ ﻣﻮﻗﻔﻬﻢ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﱂ ﻳﺘﺤـﺮﺯﻭﺍ ﻣـﻦ‬
‫ﺍﻻﺣﺘﺠﺎﺝ ﲟﺎ ﺛﺒﺖ ﻣﻨﻪ ﰲ ﺍﳌﺼﺤﻒ ﺍﳌﻮﺣ‪‬ﺪ‪ ،‬ﺑﻞ ﺇﻧﻨﺎ ﻧﻼﺣﻆ ﺃ‪‬ﻢ ﲝﺜﻮﺍ ﰲ ﻗﺮﺍﺀﺍﺗﻪ ﻭﻗﺴﻤﻮﻫﺎ‬
‫ﺇﱃ ﺃﻧﻮﺍﻉ‪ :‬ﻣﺘﻮﺍﺗﺮ ﻭﻣﺸﻬﻮﺭ ﻭﺁﺣﺎﺩ ﻭﺷﺎﺫ ﻭﻣﻮﺿﻮﻉ ﻭﻏﲑﻫﺎ‪ ،‬ﻭﻗﺴﻤﻮﺍ ﺍﻟﻘﺮﺍﺀ ﺇﱃ ﳎﻤﻮﻋﺎﺕ‬
‫ﲝﺴﺐ ﺟﻮﺩﺓ ﻗﺮﺍﺀﺍ‪‬ﻢ ﻭﺍﺷﺘﻬﺎﺭﻫﺎ ﻭﺗﻮﺍﺗﺮﻫﺎ ﺇﱃ ﺍﻟﻘﺮﺍﺀ ﺍﻟﺴﺒﻌﺔ ﻭﺍﻟﻘﺮﺍﺀ ﺍﻟﻌﺸﺮﺓ ﻭﻣﺎ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﱂ‬
‫ﻳﺘﺤﺮﺟﻮﺍ ﺃﻭ ﻳﺘﺤﺮﺯﻭﺍ ﻣﻦ ﺃﻥ ﻳﺮﺩﻭﺍ ﺑﻌﺾ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺃﻭ ﻳﺼﻔﻮﻫﺎ ﺑﺄ‪‬ﺎ ﺷﺎﺫﺓ ﺃﻭ ﺿـﻌﻴﻔﺔ‪ ،‬ﻭﻻ‬
‫‪٢‬‬
‫ﻣﻦ ﺃﻥ ﻳﺼ ﹸﻔﻮﺍ ﺍﻟﻘﺎﺭﺉ ﺑﺄﻧﻪ ﻻﺣﻦ‪ ،‬ﺃﻭ ﺑﺄﻧﻪ ﱂ ﻳﻜﻦ ﻳﺪﺭﻱ ﻣﺎ ﺍﻟﻌﺮﺑﻴﺔ ؟ (‪.‬‬
‫ﻛﻞ ﻫﺬﺍ ﻳﺜﺒﺖ ﺍﳊﺮﺹ ﺍﻟﺸﺪﻳﺪ ﻋﻨﺪ ﺍﻟﻨﺤﺎﺓ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻣﺎ ﻳﺘﺒﻌﻪ ﻣﻦ ﻗﺮﺍﺀﺍﺕ‪.‬‬

‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺷﻮﺍﻫﺪ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺍﻟﺸﺮﻳﻒ‪:‬‬

‫ﻳﺄﰐ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺑﻌﺪ ﻛﻼﻡ ﺍﷲ ﺍﻟﻌﺰﻳﺰ ﻓﺼﺎﺣﺔ ﻭﺑﻼﻏﺔ ﻭﺻﺤﺔ ﻋﺒﺎﺭﺓ‪ .‬ﻭﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ‬
‫ﻳﻌ ‪‬ﺪ ﺍﳌﺼﺪﺭ ﺍﻟﺜﺎﱐ ﻣﻦ ﻣﺼﺎﺩﺭ ﺍﻟﻠﻐﺔ ﺍﳌﺴﻤﻮﻋﺔ ﰲ ﺍﻻﺣﺘﺠﺎﺝ ﺑﻪ ﰲ ﻋﻠﻮﻡ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﰲ ﺍﻻﻋﺘﻤﺎﺩ‬
‫‪٣‬‬
‫ﻋﻠﻴﻪ ﰲ ﺍﺳﺘﻨﺒﺎﻁ ﻗﻮﺍﻋﺪ ﺍﻟﻨﺤﻮ ﻭﺍﻟﺼﺮﻑ‪.‬‬

‫‪ -١‬ﻣﻮﻗﻒ ﺍﻟﻨﺤﺎﺓ ﻣﻦ ﺍﻻﺣﺘﺠﺎﺝ ﺑﺎﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪ ،‬ﺧﺪﳚﺔ ﺍﳊﺪﻳﺜﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﺮﺷﻴﺪ‪ ،‬ﺍﻟﻌﺮﺍﻕ‪١٩٨١ ،‬ﻡ‪ ) .‬ﺹ ‪. ( ١٤‬‬
‫ﺑﺘﺼﺮﻑ‪.‬‬
‫‪ -٢‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ) .‬ﺹ ‪.( ٤٠٤‬‬
‫‪ -٣‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ) .‬ﺹ ‪.( ١٤‬‬

‫‪٣٦‬‬
‫ﻭ) ﻓﺼﺎﺣﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻻ ﺗﻀﺎﻫﻴﻬﺎ ﻓﺼﺎﺣﺔ‪ ،‬ﻭﺃﺳﻠﻮﺑﻪ ﰲ ﺣﺪﻳﺜﻪ ﻻ ﻳﻘﺎﺭﺑـﻪ‬
‫ﺃﺳﻠﻮﺏ ﻓﻠﻘﺪ ﻣﺪ‪‬ﺕ ﻋﻠﻴﻪ ﺍﻟﻔﺼﺎﺣﺔ ﺭﻭﺍﻗﻬﺎ‪ ،‬ﻭﺷﺪ‪‬ﺕ ﺍﻟﺒﻼﻏﺔ ﻧﻄﺎﻗﻬﺎ‪ ،‬ﻭﻫﻮ ﺍﳌﺒﻌﻮﺙ ﺑﺎﻵﻳﺎﺕ‬
‫‪١‬‬
‫ﺍﻟﺒﺎﻫﺮﺓ ﻭﺍﳊﺠﺞ‪ ،‬ﺍﳌﱰﻝ ﻋﻠﻴﻪ ﻗﺮﺁﻥ ﻋﺮﰊ ﻏﲑ ﺫﻱ ﻋﺮﺝ (‪.‬‬
‫ﻭﻗﺪ ﺗﺒﺎﻳﻨﺖ ﻣﻮﺍﻗﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻣﺴﺄﻟﺔ ﺍﻻﺣﺘﺠﺎﺝ ﺑﺎﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺍﻟﺸﺮﻳﻒ‪ ،‬ﻓﻜﺎﻧﻮﺍ ﻋﻠـﻰ‬
‫ﺛﻼﺛﺔ ﺍﲡﺎﻫﺎﺕ‪:‬‬
‫ﺍﻻﲡﺎﻩ ﺍﻷﻭﻝ‪ :‬ﺍﻻﺳﺘﺸﻬﺎﺩ ﺑﺎﳊﺪﻳﺚ ﰲ ﺍﻟﻨﺤﻮ ﻣﻄﻠﻘﹰﺎ‪.‬‬
‫ﺍﻻﲡﺎﻩ ﺍﻟﺜﺎﱐ‪ :‬ﺍﳌﻨﻊ ﻣﻦ ﺍﻻﺳﺘﺸﻬﺎﺩ ﻣﻄﻠﻘﹰﺎ‪.‬‬
‫‪٢‬‬
‫ﺍﻻﲡﺎﻩ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﺘﻮﺳﻂ ﺑﲔ ﺍﻻﲡﺎﻫﲔ‪.‬‬
‫ﻭﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ ﰲ ﺍﻻﺳﺘﺸﻬﺎﺩ ﺑﺎﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺃﻧﻪ ﻻ ﻳﻮﺟﺪ ﰲ ﺍﻟﻘﺪﺍﻣﻰ ﻣﻦ ﺭﻓﺾ ﺍﻻﺣﺘﺠﺎﺝ‬
‫ﺑﺎﳊﺪﻳﺚ ﰲ ﻋﻠﻤﻲ ﺍﻟﻨﺤﻮ ﻭﺍﻟﺼﺮﻑ‪ ،‬ﻭﻏﺎﻳﺔ ﺍﻷﻣﺮ ﺃ‪‬ﻢ ﺍﻋﺘﺼﻤﻮﺍ ﺑﺎﻟﺼﻤﺖ‪ ،‬ﻭﱂ ﻳﺜﲑﻭﺍ ﻫﺬﻩ‬
‫‪٣‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺒﺘﺔ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﺬﻳﻦ ﻣﻨﻌﻮﺍ ﺍﻻﺳﺘﺸﻬﺎﺩ ﺑﺎﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺍﻟﺸﺮﻳﻒ‪ ،‬ﻣﻨﻌﻮﻩ ﻟﻌﺪﻡ ﻭﺛﻮﻗﻬﻢ ﺃﻥ ﺫﻟﻚ ﻟﻔـﻆ‬
‫ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﺫ ﻟﻮ ﻭﺛﻘﻮﺍ ﺑﺬﻟﻚ ﻷﺟﺮﻭﻩ ‪‬ﻣﺠ‪‬ﺮﻯ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﺇﺛﺒـﺎﺕ‬
‫‪٤‬‬
‫ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻜﻠﻴﺔ‪.‬‬
‫ﺑﻞ ﺇﻥ ﺍﻟﺪﻛﺘﻮﺭﺓ ﺧﺪﳚﺔ ﺍﳊﺪﻳﺜﻲ ﻻ ﺗﺬﻫﺐ ﺇﱃ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟﻜﺜﲑ ﺑﺄﻥ ﺃﺑﺎ ﺣﻴﺎﻥ ﻗﺪ ﺗـﺎﺑﻊ‬
‫ﺷﻴﺨﻪ ﺍﺑﻦ ﺍﻟﻀﺎﺋﻊ ﰲ ﺍﻟﻘﻮﻝ ﲟﻨﻊ ﺍﻻﺳﺘﺸﻬﺎﺩ ﺑﺎﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪ ،‬ﺣﻴﺚ ﱂ ﻳﻜﻦ ﺭﻓـﺾ ﺃﰊ‬
‫ﺣﻴﺎﻥ ﻟﻼﺣﺘﺠﺎﺝ ﺑﺎﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ ﺭﻓﻀﹰﺎ ﻣﻄﻠﻘﹰﺎ ﻭﻟﻸﺣﺎﺩﻳﺚ ﻛﻠﻬﺎ‪ ،‬ﻭﺇﳕﺎ ﻛـﺎﻥ ﺭﻓـﻀﻪ‬
‫ﻟﻠﺤﺪﻳﺚ ﺍﻟﺬﻱ ﱂ ﻳﺜﺒﺖ ﺃﻧﻪ ﻣﺮﻭﻱ ﻋﻨﺪ ﺍﻟﻌﺮﺏ ﺍﻟﻔﺼﺤﺎﺀ‪ ،‬ﺃﻭ ﺍﻟﺬﻱ ﱂ ﻳﺜﺒﺖ ﺃﻧـﻪ ﻣـﺮﻭﻱ‬
‫ﺑﻠﻔﻈﻪ ‪‬ﻴﺌﻪ ﺑﺄﻛﺜﺮ ﻣﻦ ﺭﻭﺍﻳﺔ‪ .‬ﺃﻣﺎ ﻣﺎ ﺛﺒﺖ ﻟﻔﻈﻪ ﻭﺻﺢ ﻓﻴﻪ ﺍﻟﻨﻘﻞ‪ ،‬ﻓﺈﻧﻪ ﻻ ﳝﻨﻊ ﻓﻴﻪ ﺍﻻﺣﺘﺠﺎﺝ‬

‫‪ -١‬ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﰲ ﺍﻟﻨﺤﻮ ﺍﻟﻌﺮﰊ‪ ،‬ﳏﻤﻮﺩ ﻓﺠﺎﻝ‪ ،‬ﺃﺿﻮﺍﺀ ﺍﻟـﺴﻠﻒ‪ ،‬ﺍﻟﺮﻳـﺎﺽ‪ ،‬ﻁ‪١٤١٧ ،٢‬ﻫــ‪١٩٩٧ -‬ﻡ‪.‬‬
‫) ﺹ ‪.( ٥‬‬
‫‪ -٢‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ) .‬ﺹ ‪.( ٣١٢‬‬
‫‪ -٣‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.‬‬
‫‪ -٤‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.‬‬
‫‪٣٧‬‬
‫ﺑﻪ‪ ١.‬ﻭﻗﺪ ﺫﻫﺐ ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﻮﺩ ﻓﺠﺎﻝ ﺇﱃ ﺻﺤﺔ ﺟﻮﺍﺯ ﺍﻻﺳﺘﺸﻬﺎﺩ ﺑﺎﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﻣﻄﻠﻘﺎﹰ‪،‬‬
‫ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﺮﻭﻳﹰﺎ ﺑﺎﻟﻠﻔﻆ ﺃﻡ ﺑﺎﳌﻌﲎ‪ ،‬ﻷﻧﻪ ﻻ ﻳﻨﺘﺞ ﺿﺮﺭ ﻋﻦ ﺍﻟﺮﻭﺍﻳﺔ ﺑﺎﳌﻌﲎ‪ ،‬ﻷﻥ ﺷﺮﻁ ﺍﻟﺮﺍﻭﻱ‬
‫ﺑﺎﳌﻌﲎ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻀﺒﻂ ﻭﺍﻹﺗﻘﺎﻥ ﻭﺍﳊﻔﻆ‪ ،‬ﻭﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ ﺍﻟﺮﻭﺍﻳﺔ ﻣﻦ ﺭﻭﺍﻳﺔ ﺍﻟﻌﺮﺏ‬
‫‪٢‬‬
‫ﺃﻡ ﺍﻟﻌﺠﻢ‪ ،‬ﻷﻥ ﺍﻟﻨﻘﺎﺩ ﻭﺍﶈﺪ‪‬ﺛﲔ ﱂ ﻳﺸﺘﺮﻃﻮﺍ ﺃﻥ ﻳﻜﻮﻥ ﻋﺮﺑﻴﺎﹰ‪ ،‬ﻭﺃ ﹼﻻ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻌﺠﻢ‪.‬‬

‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﺸﻌﺮﻳﺔ‪:‬‬

‫ﻳ‪‬ﻌﺪ ﺍﻟﺸﻌﺮ ﻣﻦ ﺃﻫﻢ ﻣﺼﺎﺩﺭ ﺍﻻﺳﺘﺸﻬﺎﺩ ﻋﻨﺪ ﺍﻟﻨﺤﺎﺓ‪ ،‬ﻭﻗﺪ ﻗﺴﻢ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻘﺎﺋﻠﲔ ﻟﻠﺸﻌﺮ ﺃﺭﺑﻊ‬
‫ﻃﺒﻘﺎﺕ‪:‬‬
‫ﺍﻟﻄﺒﻘﺔ ﺍﻷﻭﱃ‪ :‬ﺍﻟﺸﻌﺮﺍﺀ ﺍﳉﺎﻫﻠﻴﻮﻥ‪ ،‬ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﻋﺎﺷﻮﺍ ﰲ ﺍﻟﻌﺼﺮ ﺍﳉـﺎﻫﻠﻲ‪ ،‬ﻭﱂ ﻳـﺪﺭﻛﻮﺍ‬
‫ﺍﻹﺳﻼﻡ ﻛﺎﻣﺮﺉ ﺍﻟﻘﻴﺲ‪ ،‬ﻭﺍﻷﻋﺸﻰ‪ ،‬ﻭﻋﻨﺘﺮﺓ‪ ،‬ﻭﻏﲑﻫﻢ‪.‬‬
‫ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﳌﺨﻀﺮﻣﻮﻥ‪ ،‬ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﻋﺎﺷﻮﺍ ﰲ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻭﺃﺩﺭﻛﻮﺍ ﻓﺘﺮﺓ ﻣﻦ ﺣﻴـﺎ‪‬ﻢ ﰲ‬
‫ﺍﻹﺳﻼﻡ ﻛﻠﺒﻴﺪ ﺑﻦ ﺃﰊ ﺭﺑﻴﻌﺔ‪ ،‬ﻭﺣﺴﺎﻥ ﺑﻦ ﺛﺎﺑﺖ‪ ،‬ﻭﻏﲑﻫﻢ‪.‬‬
‫ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﻹﺳﻼﻣﻴﻮﻥ‪ ،‬ﺃﻭ ﺍﳌﺘﻘﺪﻣﻮﻥ‪ ،‬ﻭﻫﻢ ﺷﻌﺮﺍﺀ ﺍﻟﻌﺼﺮ ﺍﻷﻣﻮﻱ ﻛﺠﺮﻳﺮ ﻭﺍﻟﻔﺮﺯﺩﻕ‪.‬‬
‫ﺍﻟﻄﺒﻘﺔ ﺍﻟﺮﺍﺑﻌﺔ‪:‬ﺍﳌﻮﹼﻟﺪﻭﻥ‪ ،‬ﻭﻳ‪‬ﻘﺎﻝ ﳍﻢ ﺍﶈﺪﺛﻮﻥ‪ ،‬ﻭﻳﺄﺗﻮﻥ ﺑﻌﺪ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻛﺒﺸﺎﺭ ﺍﺑﻦ ﺃﰊ ﺑﺮﺩ‬
‫ﻭﺃﰊ ﻧﻮﺍﺱ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﺜﻼﺙ ﺍﻷﻭﱃ‪ ،‬ﻓﺎﻟﺼﺤﻴﺢ ﺃﻧﻪ ﳛﺘﺞ ﺑﻜﻼﻡ ﺷﻌﺮﺍﺋﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻄﺒﻘـﺔ ﺍﻟﺮﺍﺑﻌـﺔ‬
‫ﻓﺎﻷﻛﺜﺮﻭﻥ ﻻ ﻳﺴﺘﺸﻬﺪ ﺑﻜﻼﻣﻬﺎ ﻣﻄﻠﻘﺎﹰ‪ ،‬ﻭﻣﺎ ﻭﺟﺪ ﰲ ﻛﺘﺐ ﺍﻟﻨﺤﻮ ﻭﺍﻟﺼﺮﻑ ﻭﺍﻟﻠﻐﺔ ﻣﻦ ﻫﺬﻩ‬
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‫ﺍﻟﻄﺒﻘﺔ ﻓﻬﻮ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻤﺜﻴﻞ‪ ،‬ﻻ ﺍﻻﺳﺘﺸﻬﺎﺩ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺭﺷﻴﻖ‪ ) :‬ﻛﻞ ﻗﺪﱘ ﻣﻦ ﺍﻟﺸﻌﺮﺍﺀ ﻓﻬﻮ ﳏﺪﺙ ﰲ ﺯﻣﺎﻧﻪ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻪ‪،‬‬
‫ﺖ ﺃﻥ ﺁﻣـﺮ ﺻـﺒﻴﺎﻧﻨﺎ‬ ‫ﻭﻛﺎﻥ ﺃﺑﻮ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﻼﺀ ﻳﻘﻮﻝ‪ :‬ﻟﻘﺪ ﺃ ﺣﺴﻦ ﻫﺬﺍ ﺍﳌﻮﹼﻟﺪ ﺣﱴ ﳘﻤ ‪‬‬

‫‪ -١‬ﻣﻮﻗﻒ ﺍﻟﻨﺤﺎﺓ ﻣﻦ ﺍﻻﺣﺘﺠﺎﺝ ﺑﺎﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪ ،‬ﺧﺪﳚﺔ ﺍﳊـﺪﻳﺜﻲ ‪ ) .‬ﺹ ‪ ،( ٤٢٦‬ﻭﺍﻟـﺼﻔﺤﺎﺕ‪-٤٢٣ ) :‬‬
‫‪ ،(٤٢٧‬ﻭﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﰲ ﺍﻟﻨﺤﻮ ﺍﻟﻌﺮﰊ‪ ،‬ﺩ‪ .‬ﳏﻤﻮﺩ ﻓﺠﺎﻝ‪ ) .‬ﺹ‪ .( ٣١٥-٣١١ ) ،( ١٠٦‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﻟﺴﲑ ﺍﳊﺜﻴﺚ‬
‫ﺇﱃ ﺍﻻﺳﺘﺸﻬﺎﺩ ﺑﺎﳊﺪﻳﺚ ﰲ ﺍﻟﻨﺤﻮ ﺍﻟﻌﺮﰊ‪ .‬ﺩ‪.‬ﳏﻤﻮﺩ ﻓﺠﺎﻝ‪ .( ٥٥٢-٥٤٤ ) .‬ﺑﺘﺼﺮﻑ‪.‬‬
‫‪ -٢‬ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﰲ ﺍﻟﻨﺤﻮ ﺍﻟﻌﺮﰊ‪ ) .‬ﺹ ‪.( ٣١٥ -٣١٤‬‬
‫‪ -٣‬ﺍﻟﺸﻮﺍﻫﺪ ﰲ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﳏﻤﺪ ﺍﻟﻴﻌﻼﻭﻱ‪ ،‬ﳎﻠﺔ ﺍﻟﺪﺭﻭﺱ ﺍﻟﻌﻤﻮﻣﻴﺔ‪ ) .‬ﺹ ‪ .( ٣١ -٣٠‬ﺑﺘﺼﺮﻑ‪.‬‬
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‫ﺑﺮﻭﺍﻳﺘﻪ‪ ،‬ﻳﻌﲏ ﺑﺬﻟﻚ ﺷﻌﺮ ﺟﺮﻳﺮ ﻭﺍﻟﻔﺮﺯﺩﻕ‪ ،‬ﻓﺠﻌﻠﻪ ﻣﻮﻟﹼﺪﹰﺍ ﺑﺎﻹﺿـﺎﻓﺔ ﺇﱃ ﺷـﻌﺮ ﺍﳉﺎﻫﻠﻴـﺔ‬
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‫ﻭﺍﳌﺨﻀﺮﻣﲔ‪ ،‬ﻭﻛﺎﻥ ﻻ ﻳﻌﺪ ﺍﻟﺸﻌﺮ ﺇﻻ ﻣﺎ ﻛﺎﻥ ﻟﻠﻤﺘﻘﺪﻣﲔ (‪.‬‬
‫ﺭﺍﺑﻌﹰﺎ‪ :‬ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﻨﺜﺮﻳﺔ‪:‬‬
‫ﻭﻫﺬﻩ ﺍﻟﺸﻮﺍﻫﺪ ﺗﺘﺼﻞ ﺑﻜﻼﻡ ﺍﻟﻌﺮﺏ ﻭﻧﺜﺮﻫﻢ‪ ،‬ﺣﻴﺚ ﺗﺸﻤﻞ ﻣﻘﻮﻻﺕ ﻣﺘﻨﻮﻋﺔ‪ ،‬ﻣـﻦ ﻣﺜـﻞ‬
‫ﺳﺎﺋﺮ‪ ،‬ﻭﺣﻜﻤﺔ ﻋﺎﻣﺔ‪ ،‬ﻭﻗﻮﻝ ﳏﻔﻮﻅ‪ ،‬ﻭﻋﺒﺎﺭﺓ ﺟﺎﻫﺰﺓ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﳌﻘﻮﻻﺕ ﺗﺸﻜﻞ ﻗﺎﻋﺪﺓ ﻣﺸﺘﺮﻛﺔ ﺑﲔ ﺃﻓﺮﺍﺩ ﺫﻭﻱ ﻣﺴﺘﻮﻯ ﺛﻘﺎﰲ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺍﳌﻘﻮﻟـﺔ‬
‫ﺣﻜﻤﺔ ﻗﺒﻠﻬﺎ ﺍﻟﺴﺎﻣﻊ ﺑﻴﺴﺮ ﻷ‪‬ﺎ ﺗﻌﻮﺩ ﺑﻪ ﺇﱃ ﲡﺮﺑﺔ ﺇﻧﺴﺎﻧﻴﺔ ﻋﺎﺷﻬﺎ ﺃﻭ ﻗﺪ ﻳﻌﻴﺸﻬﺎ ﻳﻮﻣﺎﹰ‪ ،‬ﻭﻫﺬﺍ‬
‫ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﺸﻮﺍﻫﺪ ﻳﻘﺼﺪ ﺑﻪ ﺍﺧﺘﺼﺎﺭ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻻ ﺣﺎﺟﺔ ﺇﱃ ﻣﻌﺮﻓﺔ ﻗﺎﺋﻞ ﺍﳌﺜﻞ ﺃﻭ ﺍﳊﻜﻤﺔ ﺃﻭ‬
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‫ﺍﻟﻌﺒﺎﺭﺓ‪.‬‬
‫ﻗﻴﻤﺔ ﺍﻟﺸﻮﺍﻫﺪ‪:‬‬
‫ﻟﻠﺸﻮﺍﻫﺪ ﺍﻟﻌﺮﺑﻴﺔ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺃﻧﻮﺍﻋﻬﺎ‪ ،‬ﻭﺗﻌﺪﺩ ﻣﺸﺎﺭ‪‬ﺎ‪ ،‬ﺃﳘﻴﺔ ﺧﺎﺻﺔ ﻟﻠﻤﺴﺘﺸﻬﺪ‪ .‬ﻭﻋﻨﺪﻣﺎ‬
‫ﺗﺬﻛﺮ ﺍﻟﺸﻮﺍﻫﺪ ﻗﺪ ﻳﺘﺒﺎﺩﺭ ﺇﱃ ﺍﻟﺬﻫﻦ ﺍﻗﺘﺼﺎﺭﻫﺎ ﻋﻠﻰ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﻠﻐﻮﻳـﺔ‪ ،‬ﺃﻭ ﺍﻗﺘـﺼﺎﺭ ﻫـﺬﻩ‬
‫ﺍﻟﺸﻮﺍﻫﺪ ﻋﻠﻰ ﺍﻟﺸﻌﺮ ﺣﲔ ﺍﺭﺗﺒﻄﺖ ﻛﻠﻤﺔ ) ﺷﺎﻫﺪ ( ﻋﻨﺪ ﺍﻟﻨﺤﺎﺓ ﺑﺎﻟﺸﻌﺮ ﻛﻤﺎ ﻣ ‪‬ﺮ‪.‬‬
‫ﻭﺍﻟﺸﻮﺍﻫﺪ ﻻ ﺗﻘﺘﺼﺮ ﺃﳘﻴﺘﻬﺎ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﻣﻦ ﺍﻟﻨﺤﺎﺓ ﻭﺍﻟﻠﻐﻮﻳﲔ‪ .‬ﻓﺈﺫﺍ ﻛـﺎﻥ ﺍﻟﻨﺤﻮﻳـﻮﻥ‬
‫ﻳﻠﺠﺆﻭﻥ ﺇﱃ ﺍﻟﺸﻮﺍﻫﺪ ﺑﻘﺼﺪ ﺍﻻﺳﺘﺪﻻﻝ ﻭﺍﻻﺣﺘﺠﺎﺝ‪ ،‬ﻓﺈﻥ ﺍﻟﺒﻼﻏـﻴﲔ ﻳـﺴﻮﻗﻮﻥ ﺍﻟـﺸﺎﻫﺪ‬
‫ﻓﻴﺴﺘﺪﻟﻮﻥ ﺑﻪ ﻋﻠﻰ ﳐﺘﻠﻒ ﺍﻷﺳﺎﻟﻴﺐ ﰲ ﺍﳌﻌﺎﱐ ﻭﺍﻟﺒﻴﺎﻥ‪ ،‬ﻛﻤﺎ ﺃ‪‬ﻢ ﻻ ﻳﻘﺘﺼﺮﻭﻥ ﻋﻠﻰ ﺍﻟـﺸﻌﺮ‬
‫ﺍﳉﺎﻫﻠﻲ ﻭﺍﻹﺳﻼﻣﻲ‪ ،‬ﺑﻞ ﳛﺘﺠﻮﻥ ﺃﻳﻀﹰﺎ ﺑﺸﻌﺮ ﺍﳌﻮﻟﺪﻳﻦ‪.‬‬
‫ﻭﺍﻟﺸﺎﻫﺪ ﰲ ﻛﺘﺐ ﺍﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ‪ ،‬ﻭﰲ ﻛﺘﺐ ﺍﻟﻌﻠﻮﻡ ﺑﻮﺟﻪ ﻋﺎﻡ ﻛﺎﻟﻔﻘﻪ ﻭﺍﻟﺘﻔـﺴﲑ ﻭﺭﻭﺍﻳـﺔ‬
‫ﺍﳊﺪﻳﺚ ﻻ ﻳﺴﺎﻕ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻟﻼﺳﺘﺸﻬﺎﺩ ﺃﻭ ﺍﻻﺣﺘﺠﺎﺝ؛ ﺑﻞ ﻳﺆﺗﻰ ﺑﻪ ﻟﻄﺮﺍﻓﺔ ﻣﻌﻨﺎﻩ ﺃﻭ ﲨـﺎﻝ‬
‫ﻣﺒﻨﺎﻩ‪ ،‬ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺷﺬﻭﺫﻩ ﻭﳐﺎﻟﻔﺘﻪ ﻟﻠﻤﺄﻟﻮﻑ ﺍﻟﻠﻐﻮﻱ‪ ،‬ﻛﻤﺎ ﺃ‪‬ﻢ ﻳﺄﺗﻮﻥ ﺑﺎﻟﺸﺎﻫﺪ ﻟﻴﺸﺮﺣﻮﺍ‬
‫ﻛﻠﻤﺔ ﻏﺮﻳﺒﺔ‪ ،‬ﺃﻭ ﻳﱪﺯﻭﺍ ﺻﻴﻐﺔ ﰲ ﺍﻻﺷﺘﻘﺎﻕ ﺷﺎﺫﺓ‪ ،‬ﺃﻭ ﻳﺴﺘﻨﺒﻄﻮﺍ ﺣﻜﻤﹰﺎ ﺷﺮﻋﻴﹰﺎ ﻣﻦ ﺍﻟﻘـﺮﺁﻥ‬
‫ﻭﺍﻟﺴﻨﺔ‪.‬‬

‫‪ -١‬ﺍﻟﻌﻤﺪﺓ‪ ،‬ﺍﺑﻦ ﺭﺷﻴﻖ‪ ،‬ﺗﺢ ﳏﻤﺪ ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﻋﺒﺪﺍﳊﻤﻴﺪ‪ ،‬ﺩﺍﺭ ﺍﳉﻴـﻞ‪ ،‬ﺑـﲑﻭﺕ‪ ،‬ﻁ‪١٤٠١ ،٥‬ﻫــ‪١٩٨١ -‬ﻡ‪.‬‬
‫) ‪ ،( ٩٠ /١‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.( ١١٣ /١ ) .‬‬
‫‪ -٢‬ﺍﻟﺸﻮﺍﻫﺪ ﰲ ﺍﻟﻌﺮﺑﻴﺔ‪ .‬ﳏﻤﺪ ﺍﻟﻴﻌﻼﻭﻱ‪ ،‬ﳎﻠﺔ ﺍﻟﺪﺭﻭﺱ ﺍﻟﻌﻤﻮﻣﻴﺔ‪ ( ٣٢ ) .‬ﺑﺘﺼﺮﻑ‪.‬‬
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‫ﻭﺍﻟﺸﻮﺍﻫﺪ ﺗ‪‬ﻌ ‪‬ﺪ ﻭﺛﻴﻘﺔ ﺗﺎﺭﳜﻴﺔ ﻭﻟﻐﻮﻳﺔ ﺣﻔﻈﺖ ﻟﻨﺎ ﻣﺎﺩﺓ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺣﻴﺚ ﺍﺳﺘﺪﻝ ﺍﻟﻨﺤـﺎﺓ‬
‫ﻭﺍﻟﻠﻐﻮﻳﻮﻥ ‪‬ﺎ ﰲ ﺗﻘﻌﻴﺪﻫﻢ ﻟﻠﻨﺤﻮ ﺍﻟﻌﺮﰊ‪.‬‬
‫ﻭﻟﻠﺸﺎﻫﺪ ﰲ ﻋﻠﻢ ﺍﻟﻨﺤﻮ ﺃﳘﻴﺔ ﻋﻈﻴﻤﺔ‪ ،‬ﻓﻬﻮ ﺣﺠﺔ ﺍﻟﻨﺤﻮﻱ ﻹﺛﺒﺎﺕ ﻗﺎﻋﺪﺓ‪ ،‬ﺃﻭ ﺗﻘﺮﻳﺮ ﺣﻜـﻢ‬
‫ﻷﻧﻪ ﲟﺜﺎﺑﺔ ﺍﳌﺮﺟﻊ ﻭﺍﳊﺠﺔ‪ ،‬ﻭﻣﺎ ﺃﺩﻝ ﻋﻠﻰ ﺫﻟﻚ ﺇﻻ ﻫﺬﺍ ﺍﻟﻜﻢ ﺍﻟﻜﺒﲑ ﻣﻦ ﺍﻟﺸﻮﺍﻫﺪ ﰲ ﻣﻌﺎﺟﻢ‬
‫ﺍﻟﻠﻐﺔ‪ ،‬ﻛﻠﺴﺎﻥ ﺍﻟﻌﺮﺏ ﺍﻟﺬﻱ ﺍﺳﺘﺸﻬﺪ ﻓﻴﻪ ﺍﺑﻦ ﻣﻨﻈﻮﺭ ﺑﺂﻻﻑ ﺍﻟﺸﻮﺍﻫﺪ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺃﻧﻮﺍﻋﻬﺎ‪،‬‬
‫‪١‬‬
‫ﻷﻥ ﺍﻟﻨﺤﻮ ﺩﻭﻥ ﺷﻮﺍﻫﺪ ﻻ ﻗﻴﻤﺔ ﻟﻪ ﻓﻬﻮ ﺃﺷﺒﻪ ﻣﺎ ﻳﻜﻮﻥ ‪‬ﻴﻜﻞ ﻋﻈﻤﻲ‪.‬‬
‫ﻭﺩﺭﺍﺳﺔ ﺍﻟﺸﻮﺍﻫﺪ ﺑﺄﻧﻮﺍﻋﻬﺎ ﺗﺘﻴﺢ ﻟﻠﺒﺎﺣﺚ ﺍﻟﺘﻌﺮﻑ ﻭﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺃﻛﱪ ﻗﺪﺭ ﳑﻜـﻦ ﻣـﻦ‬
‫ﻣﻮﺿﻮﻋﺎﺕ ﺍﻟﻨﺤﻮ ﺍﻟﻌﺮﰊ‪ ،‬ﻭﺩﺭﺍﺳﺘﻬﺎ ﻋﻦ ﻗﺮﺏ ﳑﺎ ﻳﺰﻳﺪ ﻣﻦ ﺧﱪﺗﻪ ﻭﻣﻌﺮﻓﺘﻪ ﺑﻘﻮﺍﻋﺪ ﺍﻟﻠﻐـﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﺣﻴﺚ ﳚﻤﻊ ﺍﻟﺒﺎﺣﺚ ﰲ ﺩﺭﺍﺳﺘﻪ ﻟﻠﺸﻮﺍﻫﺪ ﺑﲔ ﺍﻟﻨﺤﻮ ﺍﻟﻨﻈﺮﻱ ﻭﺍﻟﺘﻄﺒﻴﻘﻲ‪.‬‬
‫ﻭﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻣﻦ ﺍﻟﻨﺤﺎﺓ ﺍﻟﺬﻳﻦ ﻓﺎﻕ ﻋﺪﺩ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻟﺪﻳﻬﻢ ﻋﺪﺩ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﺸﻌﺮﻳﺔ‪،‬‬
‫ﳑﺎ ﻳﻌﻄﻲ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻣﻜﺎﻧﺘﻬﺎ ﺍﳊﻘﻴﻘﻴﺔ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﺍﳌﺼﺪﺭ ﺍﻷﻭﻝ ﻟﻼﺳﺘﺸﻬﺎﺩ‪ ،‬ﻭﻳﻔـﺘﺢ‬
‫ﺃﻓﻘﹰﺎ ﺃﻭﺳﻊ ﰲ ﺑﺎﺏ ﺍﻻﺳﺘﺸﻬﺎﺩ ﺑﺂﻳﺎﺕ ﺍﻟﺬﻛﺮ ﺍﳊﻜﻴﻢ‪ .‬ﻭﻗﺪ ﺳﺎﺭ ﻋﺪﺩ ﻣﻦ ﺍﻟﻨﺤﺎﺓ ﺑﻌﺪ ﺍﺑـﻦ‬
‫ﺑﺎﺑﺸﺎﺫ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﻬﺞ ﺍﻟﺬﻱ ﻳﻮﱄ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺃﳘﻴﺔ ﺃﻛﱪ ﰲ ﺍﻻﺳﺘﺸﻬﺎﺩ‪.‬‬
‫ﻭﻛﺎﻥ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ) ﻳﻮﺭﺩ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺗﻘﺮﻳﺮﹰﺍ ﻟﻸﺣﻜﺎﻡ‪ ،‬ﻭﺗﺜﺒﻴﺘﹰﺎ ﻟﻠﻘﻮﺍﻋﺪ‪ .‬ﻛﻤﺎ ﺃﻥ ﺇﻳﺮﺍﺩﻩ‬
‫ﻟﻶﻳﺎﺕ ﰲ ﻛﺘﺎﺑﻪ ) ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ( ﻟﻴﺲ ﳏﻜﻮﻣﹰﺎ ﲟﻨﻬﺞ‪ ،‬ﺃﻱ ﺃﻧﻪ ﱂ ﻳﺮﺩ ﺃﻥ ﻳﻮﺭﺩ ﺍﻵﻳـﺔ ﺃﻭ‬
‫ﺍﻵﻳﺎﺕ ﻋﻠﻰ ﳓﻮ ﻣﺘﺘﺎﺑﻊ‪ ،‬ﻗﺎﺻﺪﹰﺍ ﺃﻥ ﳚﻌﻠﻬﺎ ﻋﻨﺪ ﻛﻞ ﻇﺎﻫﺮﺓ ﺃﻭ ﰲ ﻛﻞ ﻣـﺴﺄﻟﺔ ﺗﻨﺎﻭﳍـﺎ ﰲ‬
‫ﻛﺘﺎﺑﻪ‪ .‬ﻓﻬﻮ ﱂ ﻳﻮﺭﺩ ﺁﻳﺎﺕ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻨﺤﻮﻳﺔ‪ ،‬ﻷﻥ ﺇﻳﺮﺍﺩﻩ ﻟﻶﻳﺎﺕ ﻟﻴﺲ ﻣﻄﺮﺩﹰﺍ‬
‫ﻭﻻ ﻣﻘﺼﻮﺩﺍﹰ؛ ﺑﻞ ﻳﻮﺭﺩ ﺑﻌﻀﹰﺎ ﻫﻨﺎ ﻭﻳﻐﻔﻞ ﺑﻌﻀﹰﺎ ﰲ ﻣﻮﺍﺿﻊ ﺃﺧﺮﻯ (‪ .٢‬ﻭﻫﻮ ﰲ ﻫـﺬﺍ ﻛﻠـﻪ‬
‫ﻳﺘﺘﺒﻊ ﺧﻄﻰ ﺃﺳﺘﺎﺫﻩ ﺳﻴﺒﻮﻳﻪ ﺍﻟﺬﻱ ﻳﻈﻬﺮ ﺗﺄﺛﺮﻩ ﺑﻪ ﰲ ﻣﻨﻬﺞ ﺍﻻﺳﺘﺸﻬﺎﺩ‪ .‬ﻓﻔﻲ ﻓـﺼﻠﻲ ﺍﳉـﺰﻡ‬
‫ﻭﺍﻟﻌﺎﻣﻞ ﱂ ﻳﺴﺘﺸﻬﺪ ﺑﺸﺎﻫﺪ ﻗﺮﺁﱐ ﻭﺍﺣﺪ‪ ،‬ﺑﻴﻨﻤﺎ ﳒﺪﻩ ﻻ ﻳﺘﺮﻙ ﺗﺎﺑﻌـﹰﺎ ﻣـﻦ ﺍﻟﺘــﻮﺍﺑﻊ ﺇﻻ‬
‫ﻭﻳـﻮﺭﺩ ﻋﻠﻴﻪ ﺷﺎﻫﺪﹰﺍ ﻗﺮﺁﻧﻴﹰﺎ‪ .‬ﻭﻋﻠﻰ ﺫﻟﻚ ﻓﺈﻥ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﻘﺮﺁﻧﻴﺔ ﰲ ﻛﺘﺎﺏ ﺷـﺮﺡ ﺍﳌﻘﺪﻣـﺔ‬
‫ﻼ ﻻ ﻳﺴﺘﻬﺎﻥ ﺑﻪ ﺍﻋﺘﻤﺪ ﻋﻠﻴﻪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.‬‬
‫ﺍﶈﺴﺒﺔ ﲤﺜﻞ ﺛﻘ ﹰ‬

‫‪ -١‬ﺍﻟﺸﻮﺍﻫﺪ ﰲ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﳏﻤﺪ ﺍﻟﻴﻌﻼﻭﻱ‪ ،‬ﳎﻠﺔ ﺍﻟﺪﺭﻭﺱ ﺍﻟﻌﻤﻮﻣﻴﺔ‪ .(٢٥ -٢٠ ) .‬ﺑﺘﺼﺮﻑ‪.‬‬
‫‪ -٢‬ﺍﺣﺘﺠﺎﺝ ﺳﻴﺒﻮﻳﻪ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﻋﺒﺪﺍﻟﺮﲪﻦ‪ ،‬ﳎﻠﺔ ﺟﺎﻣﻌﺔ ﺍﻟﺒﻌﺚ‪ ) .‬ﺹ ‪.( ٨٦‬‬
‫‪٤٠‬‬
‫אلא 
‪ :‬‬
‫  ـ ـ ـ ــ‪.‬‬

‫‪. ! "#$% &' "() -‬‬

‫‪.* +,- "() -‬‬

‫‪. ./0% +,- "() -‬‬

‫‪. *  +, "() -‬‬

‫‪. % +,- "() -‬‬

‫‪. 1/2 "() -‬‬

‫‪. 34 "() -‬‬

‫‪. 5* "() -‬‬

‫‪. +67*  "() -‬‬

‫‪. 8* "() -‬‬

‫‪. 9:6 "() -‬‬

‫‪. 3 ) "() -‬‬

 ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻻﺳﻢ‪:‬‬

‫ﺳﺒﻘﺖ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻗﺪ ﻗﺴﻢ ﻛﺘﺎﺑﻪ ) ﺍﳌﻘﺪﻣﺔ ( ﺇﱃ ﻋﺸﺮﺓ ﻓﺼﻮﻝ ﺭﺋﻴـﺴﺔ‪.‬‬
‫ﻭﰲ ﺷﺮﺣﻪ ﻟﻠﻤﻘﺪﻣﺔ ﺳﺎﺭ ﻋﻠﻰ ﺍﳌﻨﻬﺞ ﻧﻔﺴﻪ‪.‬‬
‫ﻭﻃﺮﻳﻘﺘﻪ ﻫﻲ ﺃﻥ ﻳﻮﺭﺩ ﻧﺼﹰﺎ ﻣﻦ ﺍﳌﻘﺪﻣﺔ ﰒ ﻳﺸﺮﺣﻪ‪ ،‬ﻓﺈﺫﺍ ﺍﻧﺘﻬﻰ ﻣﻦ ﺷﺮﺣﻪ ﺃﻭﺭﺩ ﻧﺼﹰﺎ ﺁﺧـﺮ‬
‫ﰒ ﺷﺮﺣﻪ ﻛﻤﺎ ﻣ ‪‬ﺮ ﺫﻛﺮﻩ‪.‬‬
‫ﻭﻗﺪ ﺑﺪﺃ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻛﺘﺎﺑﻪ ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﲟﻘﺪﻣﺔ ﺫﻛﺮ ﻓﻴﻬﺎ ﺳﺒﺐ ﺇﻣﻼﺀ ﺍﳌﻘﺪﻣﺔ ﻋﻠﻰ ﺗﻠﻤﻴﺬﻩ‬
‫‪١‬‬
‫ﺍﺑﻦ ﺍﳊﺼﺎﺭ ﺍﻟﺬﻱ ﻓﺎﺗﻪ ﺍﳉﺰﺀ ﺍﻷﻭﻝ ﻣﻨﻬﺎ ﻗﺒﻞ ﺃﻥ ﻳﺪﺧﻞ ﰲ ﺍﻟﺘﺒﻮﻳﺐ ﺍﻟﺬﻱ ﺍﺭﺗﻀﺎﻩ‪.‬‬
‫ﻭﰲ ﻣﻘﺪﻣﺔ ﺍﻟﻜﺘﺎﺏ ﺗﻨﺎﻭﻝ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺍﻟﺘﻌﺮﻳﻒ ﺑﻌﻠﻢ ﺍﻟﻨﺤﻮ‪ ،‬ﻭﺫﻛﺮ ﺃﻥ ﻟﻠﻨﺤﻮ ﺗﻔـﺴﲑﻳﻦ‪:‬‬
‫ﻟﻐﻮﻱ ﻭﺻﻨﺎﻋﻲ‪ .‬ﰒ ﺍﻟﻐﺮﺽ ﺍﻟﺬﻱ ﻷﺟﻠﻪ ﻳ‪‬ﺤﺼ‪‬ﻞ ﻋﻠﻢ ﺍﻟﻨﺤﻮ‪ ،‬ﰒ ﺍﻟﻐﺮﺽ ﺇﱃ ﲢـﺼﻴﻠﻪ‪ .‬ﻭﰲ‬
‫‪٢‬‬
‫‪‬ﺎﻳﺔ ﻫﺬﻩ ﺍﳌﻘﺪﻣﺔ ﻳﺬﻛﺮ ﺳﺒﺐ ﺗﺮﺗﻴﺐ ﺍﻟﻜﺘﺎﺏ ﻭﻓﻖ ﺍﻟﻔﺼﻮﻝ ﺍﻟﻌﺸﺮﺓ‪.‬‬
‫ﻭﺑﻌﺪ ﻫﺬﻩ ﺍﳌﻘﺪﻣﺔ ﻳﺪﺧﻞ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﰲ ﺃﻭﻝ ﻫﺬﻩ ﺍﻟﻔﺼﻮﻝ ﻭﻫﻮ ﺍﻻﺳﻢ‪ .‬ﻭﻓﻴﻬـﺎ ﻳﺴﺘـﺸﻬﺪ‬
‫ﺑﺄﺭﺑﻌﺔ ﺷﻮﺍﻫﺪ ﻗﺮﺁﻧﻴﺔ‪:‬‬

‫‪٣‬‬
‫ﺤ ِﺮ ﻭ ﹶﻃ ‪‬ﻌﺎ ‪‬ﻣ ‪‬ﻪ ‪.‬‬
‫ﺻ ‪‬ﻴ ‪‬ﺪ ﺍﻟ‪‬ﺒ ‪‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﹸﺃ ِﺣﻞﹼ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬‬
‫ﺫﻫﺐ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺇﱃ ﺃﻥ ﺍﻟﻨﺤﻮ ﻣﻦ ﺍﳌﺼﺎﺩﺭ ﺍﻟﱵ ﻭﻗﻌﺖ ﻣﻮﻗﻊ ﺍﻷﲰﺎﺀ‪ .‬ﻓﺎﳌﺮﺍﺩ ﺑﺎﻟﻨﺤﻮ ﺍﻟﺸﻲﺀ‬
‫ﺍﳌﻨﺤﻮ ﺇﻟﻴﻪ‪ ،‬ﻛﺎﳌﺮﺍﺩ ﺑﻨﺴﺞ ﺍﻟﻴﻤﻦ ﺇﻧﻪ ﻣﻨﺴﻮﺝ ﺍﻟﻴﻤﻦ‪ ،‬ﻭﻗﺪ ﺫﻫﺐ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺇﱃ ﺃﻥ ﺍﳌـﺼﺪﺭ‬
‫‪٤‬‬
‫) ﺻﻴﺪ ( ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﻗﻊ ﻣﻮﻗﻊ ﺍﻻﺳﻢ ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﺤﻮ ﺍﻟﺸﻲﺀ ﺍﳌﻨﺤﻮ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺒﻘﺎﺀ‪ ) :‬ﻭﺍﻟﺼﻴﺪ ﰲ ﺍﻷﺻﻞ ﻣﺼﺪﺭ‪ ،‬ﻭﻫﻮ ﻫﺎﻫﻨﺎ ﲟﻌﲎ ﺍﳌﺼﻴﺪ‪ ،‬ﻭﺳ‪‬ـﻤﻲ ﻣـﺼﻴﺪﹰﺍ‬
‫‪٥‬‬
‫ﻭﺻﻴﺪﹰﺍ ﳌﺂﻟﻪ ﺇﱃ ﺫﻟﻚ ﻭﺗﻮﻓﺮ ﺍﻟﺪﻭﺍﻋﻲ ﺇﱃ ﺻﻴﺪﻩ‪ ،‬ﻓﻜﺄﻧﻪ ﳌﺎ ﺃﹸﻋ ‪‬ﺪ ﻟﻠﺼﻴﺪ ﺻﺎﺭ ﻛﺄﻧﻪ ﻣﺼﻴﺪ (‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٨٨ -٨٧ /١ ) .‬‬

‫‪ -٢‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.( ٩٣ -٨٨ /١ ) .‬‬
‫‪ -٣‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٨٩ -٨٨ /١ ) .‬ﺍﳌﺎﺋﺪﺓ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ٩٦‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﹸﺃ ِﺣ ﹼﻞ ﻟ ﹸﻜﻢ‬
‫ﺻﻴ ‪‬ﺪ ﺍﻟﺒﺤ ِﺮ ﻭﻃﻌﺎﻣ ‪‬ﻪ ﻣﺘﺎﻋﹰﺎ ﻟ ﹸﻜﻢ ﻭﻟﻠﺴﻴﺎﺭ ِﺓ ﻭ ‪‬ﺣ ‪‬ﺮ ‪‬ﻡ ﻋﻠﻴ ﹸﻜﻢ ﺻﻴ ‪‬ﺪ ﺍﻟ ‪‬ﱪ ﻣﺎ ‪‬ﺩ ‪‬ﻣﺘ‪‬ﻢ ‪‬ﺣﺮ‪‬ﻣﹰﺎ (‪.‬‬
‫‪ -٤‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٨٩ -٨٨ /١ ) .‬‬
‫‪ -٥‬ﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ ،‬ﺗﺢ ﻋﻠﻲ ﳏﻤﺪ ﺍﻟﺒﺠﺎﻭﻱ‪ ،‬ﻋﻴﺴﻰ ﺍﻟﺒﺎﰊ ﺍﳊﻠﱯ ﻭﺷﺮﻛﺎﻩ‪ ،‬ﺩ ‪.‬ﺕ ) ‪.( ٤٥٩ /١‬‬
‫‪٤١‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺼﻴﺪ ﻣﺼﺪﺭﹰﺍ ﻳ‪‬ﻌﺒ‪‬ﺮ ﺑﻪ ﻋﻦ ﺍﳌﺼﻴﺪ ﻓﺬﻟﻚ ﻣﻦ ﻗﺒﻴﻞ ﺍ‪‬ﺎﺯ؛ ﻷﻧﻪ ﺗﺴﻤﻴﺔ ﻟﻠﻤﻔﻌـﻮﻝ‬
‫‪٢‬‬
‫ﺑﺎﺳﻢ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﺗﺴﻤﻴﺔ ﺍﻟﺸﻲﺀ ﺑﺎﺳﻢ ﻏﲑﻩ‪ ١،‬ﻭﻫﺬﺍ ﻣﺎ ﺃﺭﺍﺩﻩ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.‬‬
‫ﻭﻗﺪ ﺫﻫﺐ ﺍﻟﺰﳐﺸﺮﻱ ﺇﱃ ﺃﻥ ﺍﳌﺼﺪﺭﻗﺪ ﻳﻘﻊ ﻋﻠﻰ ﺍﳌﻔﻌﻮﻝ‪ ٣.‬ﻭﺃﻛ ‪‬ﺪ ﺍﺑﻦ ﻋﻄﻴﺔ ﻫـﺬﺍ ﺍﳌﻌـﲎ‬
‫ﺑﻘﻮﻟﻪ‪ ) :‬ﻭﺍﻟﺼﻴﺪ ﻣﺼﺪﺭ ﻋ‪‬ﻮﻣﻞ ﻣﻌﺎﻣﻠﺔ ﺍﻷﲰﺎﺀ ﻓﺄﻭﻗﻊ ﻋﻠﻰ ﺍﳊﻴﻮﺍﻥ ﺍﳌﺼﻴﺪ‪ ،‬ﻭﻟﻔﻆ ﺍﻟﺼﻴﺪ ﻫﻨﺎ‬
‫‪٤‬‬
‫ﻋﺎﻡ ﻭﻣﻌﻨﺎﻩ ﺍﳋﺼﻮﺹ(‪.‬‬
‫ﻓﺎﻟﺼﻴﺪ ﻣﺼﺪﺭ ﺃﹸﻭﻗﻊ ﻣﻮﻗﻊ ﺍﻷﲰﺎﺀ‪ ،‬ﻭﻟﺬﻟﻚ ﻓﺈﻧﻪ ﳚﻮﺯ ﺃﻥ ‪‬ﻳﻘﺼﺪ ﺑﻪ ﻋﲔ ﺍﳌﺘﺼﻴﺪ‪ ٥.‬ﻭﻋﻠـﻰ‬
‫‪٦‬‬
‫ﺫﻟﻚ ﻓﺈﻥ ﺍﻟﺼﻴﺪ ﻳﻘﻊ ﻋﻠﻰ ﺍﳌﺼﻴﺪ ﻧﻔﺴﻪ ﺗﺴﻤﻴﺔ ﺑﺎﳌﺼﺪﺭ‪.‬‬
‫ﻓﻬﺬﻩ ﺍﻟﻨﺼﻮﺹ ﺗﺆﻛﺪ ﻭﻗﻮﻉ ﺍﳌﺼﺪﺭ ﻣﺜﻞ‪ ) :‬ﺍﻟﻨﺤﻮ (‪ ،‬ﻭ) ﺍﻟﺼﻴﺪ ( ﻣﻮﻗﻊ ﺍﻻﺳﻢ‪.‬‬
‫ﻭﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻓﻴﻤﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﻳﻜﻮﻥ ﻗﺪ ﺗﺎﺑﻊ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﳌﻔﺴﺮﻳﻦ ﰲ ﻛﻮﻥ ﺍﻟﺼﻴﺪ ﻗﺪ ﺧﺮﺝ ﻣﻦ‬
‫ﺕ ﺍﻟﻨ‪‬ﺤﻮ‪ ،‬ﺇﳕﺎ ﻳﻨﺘﺼﺐ ﺍﻧﺘﺼﺎﺏ ﺍﳌﻔﻌﻮﻝ‬
‫ﺣﻜﻢ ﺍﳌﺼﺎﺩﺭ ﺍﳌﻨﺼﻮﺑﺔ ﻋﻠﻰ ﺍﻟﺘﺄﻛﻴﺪ‪ .‬ﺇﺫﺍ ﻗﻠﺖ‪ :‬ﳓﻮ ‪‬‬
‫‪٧‬‬
‫ﺑﻪ ﻻ ﺍﻧﺘﺼﺎﺏ ﺍﳌﺼﺪﺭ ﺍﳌﺆﻛﺪ‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﳉﺼﺎﺹ‪ ،‬ﺗﺢ ﳏﻤﺪ ﺍﻟﺼﺎﺩﻕ ﻗﻤﺤﺎﻭﻱ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪١٤٠٥ ،‬ﻫـ ‪.‬‬
‫) ‪ ،( ١٤٧ -١٤٦ /٤‬ﻭﺍﻟﻜﺸﺎﻑ ﻋﻦ ﺣﻘﺎﺋﻖ ﻏﻮﺍﻣﺾ ﺍﻟﺘﱰﻳﻞ‪ ،‬ﳏﻤﻮﺩ ﺑﻦ ﻋﻤﺮ ﺍﻟﺰﳐﺸﺮﻱ‪ ،‬ﺭﺗﺒﻪ ﻭﺿﺒﻄﻪ ﻭﺻـﺤﺤﻪ‬
‫ﻣﺼﻄﻔﻰ ﺣﺴﲔ ﺃﲪﺪ‪ ،‬ﺩﺍﺭ ﺍﻟﺮﻳﺎﺕ ﻟﻠﺘﺮﺍﺙ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻭﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪١٤٠٧ ،٣‬ﻫــ ‪١٩٨٧ -‬ﻡ‪.‬‬
‫) ‪ ،( ٦٨٠ /١‬ﻭﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ ﺍﳌﺴﻤﻰ ﺍﳉﺎﻣﻊ ﻷﺣﻜـﺎﻡ ﺍﻟﻘـﺮﺁﻥ ﺍﻟﻘـﺮﻃﱯ‪ ،‬ﺩﺍﺭ ﺍﻟـﺸﻌﺐ‪ ،‬ﺍﻟﻘـﺎﻫﺮﺓ‪ ،‬ﺩ‪ .‬ﺕ‪.‬‬
‫) ‪.(٣٢١ /٦‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٨٩ -٨٨ /١ ) .‬‬
‫‪ -٣‬ﺍﻟﻔﺎﺋﻖ ﰲ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ‪ ،‬ﺍﻟﺰﳐﺸﺮﻱ‪ ،‬ﺗﺢ ﻋﻠﻲ ﳏﻤﺪ ﺍﻟﺒﺠﺎﻭﻱ‪ ،‬ﻭﳏﻤﺪ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻟﺒﻨـﺎﻥ‪،‬‬
‫ﻁ‪ ،٢‬ﺩ ‪.‬ﺕ‪ ،(١٥٥ /١ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺇﻣﻼﺀ ﻣﺎ ﻣ ‪‬ﻦ ﺑﻪ ﺍﻟﺮﲪﻦ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ ،‬ﺗﺢ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻄﻮﻩ ﻋﻮﺽ‪ ،‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﻠﻤﻴﺔ‪-‬‬
‫ﻻﻫﻮﺭ‪ ،‬ﺑﺎﻛﺴﺘﺎﻥ‪ ،‬ﺩ ‪.‬ﺕ‪ ،(٢٢٦ /١ ) .‬ﻭﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻜﻨﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ ﺍﳊﻠﱯ‪ ،‬ﺗﺢ ﺃﲪﺪ ﳏﻤـﺪ‬
‫ﺍﳋﺮﺍﻁ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺩﻣﺸﻖ‪ ،‬ﻁ‪١٤١٤ ،١‬ﻫـ‪١٩٩٣ -‬ﻡ‪.(٤٨٧ /٤ ) .‬‬
‫‪ -٤‬ﺍﶈﺮﺭ ﺍﻟﻮﺟﻴﺰ ﰲ ﺗﻔﺴﲑ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﺍﺑﻦ ﻋﻄﻴﺔ ﺍﻷﻧﺪﻟﺴﻲ‪ ،‬ﺗﺢ ﻋﺒﺪﺍﻟﺴﻼﻡ ﻋﺒﺪﺍﻟـﺸﺎﰲ ﳏﻤـﺪ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘـﺐ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪١٤١٣ ،١‬ﻫـ‪١٩٩٣ -‬ﻡ‪ ،(٢٣٦ /٢ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺗﻔﺴﲑ ﺍﻟﺜﻌﺎﻟﱯ ﺍﳌﺴﻤﻰ ﺍﳉﻮﺍﻫﺮ ﺍﳊﺴﺎﻥ ﰲ ﺗﻔﺴﲑ‬
‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﳐﻠﻮﻑ ﺍﻟﺜﻌﺎﻟﱯ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻷﻋﻠﻤﻲ ﻟﻠﻤﻄﺒﻮﻋـﺎﺕ‪ ،‬ﺑـﲑﻭﺕ‪ ،‬ﺩ‪ .‬ﺕ‪،(٤٨٧ /١ ) .‬‬
‫ﻭﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﻟﻘﺮﻃﱯ‪ (٣٠٣ / ٦ ) .‬ﻭ) ‪.(٣١٨ / ٦‬‬
‫‪ -٥‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪.( ٢٦١ /٣ ) :‬‬
‫‪ -٦‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ .‬ﻭﻳﻨﻈﺮ‪ :‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﷲ ﺍﺑﻦ ﺍﻟﻌﺮﰊ‪ ،‬ﺗﺢ ﳏﻤﺪ ﻋﺒﺪﺍﻟﻘﺎﺩﺭ ﻋﻄﺎ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪،‬‬
‫ﻟﺒﻨﺎﻥ‪ ،‬ﺩ‪ .‬ﺕ‪.(٢٠١ /٢ ) .‬‬
‫‪ -٧‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٨٩/١ ) .‬‬
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‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻭﹶﻟﻮ ‪‬ﺭﺩ‪‬ﻭ ‪‬ﻩ ِﺇﱃ ﺍﻟﺮ‪ ‬ﺳﻮ ِﻝ ﻭِﺇﱃ ﹸﺃﻭﱄ ﺍ َﻷ ‪‬ﻣ ِﺮ ِﻣ ‪‬ﻨ ‪‬ﻬﻢ ﻟ ‪‬ﻌ ِﻠﻤـ ‪‬ﻪ ﺍﻟﹼـﺬﻳ ‪‬ﻦ‬
‫‪١‬‬
‫ﺴﺘﻨﺒ ﹸﻄﻮ‪‬ﻧ ‪‬ﻪ ‪‬ﻣﻨ ‪‬ﻬﻢ ‪.‬‬
‫ﻳ‪‬‬

‫ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﰲ ﺗﻌﺮﻳﻔﻪ ﻟﻌﻠﻢ ﺍﻟﻨﺤﻮ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‪.‬‬

‫ﻗﺎﻝ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ) :‬ﻭﺃﻣﺎ ﺍﻟﺘﻔﺴﲑ ﺍﻟﺼﻨﺎﻋﻲ‪ -‬ﻳﻌﲏ ﻟﻌﻠﻢ ﺍﻟﻨﺤﻮ‪ -‬ﻓﻬﻮ ﻗﻮﻟﻨﺎ‪ ) :‬ﻋﻠﻢ ﻣـﺴﺘﻨﺒﻂ‬
‫ﺑﺎﻟﻘﻴﺎﺱ (‪ .‬ﻭﻻ ﺇﺷﻜﺎﻝ ﰲ ﻛﻮﻥ ﺍﻟﻨﺤﻮ ﻋﻠﻤﹰﺎ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﳉﻠﻴﻠﺔ‪ ،‬ﺇﺫ ﻛﺎﻥ ﺍﻟﻌﻠﻢ ﺿﺪ ﺍﳉﻬﻞ‪،‬‬
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‫ﻓﻠﺬﻟﻚ ﲰﻲ ﻋﻠﻤﺎﹰ‪ ،‬ﻭﻻ ﺇﺷﻜﺎﻝ ﰲ ﻛﻮﻧﻪ ﻣﺴﺘﻨﺒﻄﹰﺎ ﻷﻥ ﺍﻻﺳﺘﻨﺒﺎﻁ ﺍﻻﺳﺘﺨﺮﺍﺝ(‪.‬‬
‫ﻭﻗﻒ ﺍﻟﻨﺤﺎﺓ ﻭﺍﳌﻔﺴﺮﻭﻥ ﻋﻨﺪ ﻣﻌﲎ ) ﻳﺴﺘﻨﺒﻄﻮﻧﻪ( ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‪.‬‬
‫ﻳﻘﺮﺭ ﺍﻟﺰﺟﺎﺝ ﺍﳌﻌﲎ ﺍﻟﻠﻐﻮﻱ ﻟﻴﺴﺘﻨﺒﻄﻮﻧﻪ ﺑﻘﻮﻟﻪ‪ ) :‬ﻭﻣﻌﲎ ﻳﺴﺘﻨﺒﻄﻮﻧﻪ ﰲ ﺍﻟﻠﻐﺔ ﻳـﺴﺘﺨﺮﺟﻮﻧﻪ‪،‬‬
‫ﻭﺃﺻﻠﻪ ﻣﻦ ﺍﻟﻨﺒﻂ ﻭﻫﻮ ﺍﳌﺎﺀ ﺍﻟﺬﻱ ﳜﺮﺝ ﻣﻦ ﺍﻟﺒﺌﺮ ﰲ ﺃﻭﻝ ﻣﺎ ﳛﻔﺮ‪ ،‬ﻭﻳﻘﺎﻝ ﻣﻦ ﺫﻟﻚ‪ :‬ﻗﺪ ﺃﻧﺒﻂ‬
‫ﻓﻼﻥ ﰲ ﻏﻀﺮﺍﺀ‪ ٣،‬ﺃﻱ ﺍﺳﺘﻨﺒﻂ ﺍﳌﺎﺀ ﻣﻦ ﻃﲔ ﺣﺮ‪ ،‬ﻭﺍﻟﻨﺒﻂ‪ ٤‬ﺇﳕﺎ ﲰ‪‬ﻮﺍ ﻧﺒﻄﹰﺎ ﻻﺳـﺘﻨﺒﺎﻃﻬﻢ ﻣـﺎ‬
‫‪٥‬‬
‫ﳜﺮﺝ ﻣﻦ ﺍﻷﺭﺽ(‪.‬‬
‫ﻓﺎﻟﻨﺒﻂ ﻗﻮﻡ ﺳ‪‬ﻤﻮﺍ ﺑﺬﻟﻚ ﻻﺳﺘﻨﺒﺎﻃﻬﻢ ﺍﳌﺎﺀ ﻭﻏﲑﻩ ﻣﻦ ﺍﻷﺭﺽ‪.‬‬
‫‪٦‬‬
‫) ﻭﺍﻟﻨﺒﻴﻂ ﻗﻮﻡ ﻳﱰﻟﻮﻥ ﺑﺎﻟﺒﻄﺎﺋﺢ ﺑﲔ ﺍﻟﻌﺮﺍﻗﲔ‪ ،‬ﻭﺍﳉﻤﻊ ﺃﻧﺒﺎﻁ (‪.‬‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ .( ٨٩ /١ ) .‬ﺍﻟﻨﺴﺎﺀ‪ :‬ﻣﻦ ﺍﻵﻳﺔ) ‪ .( ٨٣‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻭﺇﺫﺍ ﺟﺎﺀَﻫﻢ ﺃﻣ ‪‬ﺮ ﻣﻦ ﺍﻷﻣ ِﻦ ﺃﻭ‬
‫ﻑ ﺃﺫﺍﻋ‪‬ﻮﺍ ﺑ ِﻪ ﻭﻟﻮ ﺭﺩ‪‬ﻭ ‪‬ﻩ ﺇﱃ ﺍﻟﺮﺳﻮ ِﻝ ﻭﺇﱃ ﺃﹸﻭﱄ ﺍﻷﻣ ِﺮ ﻣﻨﻬﻢ ﻟﻌﻠﻤ ‪‬ﻪ ﺍﻟﺬﻳﻦ ﻳﺴﺘﻨﺒﻄﹸﻮﻧ ‪‬ﻪ ﻣﻨﻬﻢ ﻭﻟﻮﻻ ﻓﻀ ﹸﻞ ﺍﷲ ﻋﻠـﻴﻜﻢ‬
‫ﺍﳋﻮ ِ‬
‫ﻼ (‪.‬‬
‫ﻭﺭﲪ‪‬ﺘ ‪‬ﻪ ﻻﺗﺒﻌﺘﻢ ﺍﻟﺸﻴﻄﺎ ﹶﻥ ﺇﻻ ﻗﻠﻴ ﹰ‬
‫‪ -٢‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.(٨٩ /١ ) .‬‬
‫ﻀ ‪‬ﺮ‪.‬‬
‫‪ -٣‬ﺍﻟﻐﻀﺮﺍﺀ‪ :‬ﺍﻷﺭﺽ ﺍﻟﻄﻴﺒﺔ ﺍﻟ ‪‬ﻌﻠِﻜﺔ ﺍﳋﻀﺮﺍﺀ‪ .‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ .(٣٢٦٤ /٦ ) .‬ﻣﺎﺩﺓ ﹶﻏ ِ‬
‫‪ -٤‬ﺍﻟﻨﺒﻂ ﺑﻔﺘﺢ ﺍﻟﺒﺎﺀ ﻫﻮ ﺍﳌﺎﺀ ﺍﳌﺴﺘﺨﺮﺝ ﺑﺎﳊﻔﺮ‪ ،‬ﻭﻫﻮ ﺷﻌﺐ ﻣﻦ ﺷﻌﺎﺏ ﻫﺬﻳﻞ‪ .‬ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ‪ ،‬ﻳﺎﻗﻮﺕ ﺍﳊﻤﻮﻱ‪ ،‬ﺩﺍﺭ‬
‫ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩ‪.‬ﺕ‪.( ٢٥٨ /٥ ) .‬‬
‫‪ -٥‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻋﺮﺍﺑﻪ‪ ،‬ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﺴﺮﻱ ﺍﻟﺰﺟﺎﺝ‪ ،‬ﺗﺢ ﻋﺒﺪﺍﳉﻠﻴﻞ ﻋﺒـﺪﻩ ﺷـﻠﱯ‪ ،‬ﺩﺍﺭ ﺍﳊـﺪﻳﺚ‪،‬‬
‫ﺍﻟﻘﺎﻫﺮﺓ‪١٤٢٤،‬ﻫـ‪٢٠٠٤ -‬ﻡ‪ ،(٦٨ /٢ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﺃﺑﻮ ﺟﻌﻔﺮ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑـﻦ ﺇﲰﺎﻋﻴـﻞ‬
‫ﺍﻟﻨﺤﺎﺱ‪ ،‬ﺗﺢ ﳏﻤﺪ ﻋﻠﻲ ﺍﻟﺼﺎﺑﻮﱐ‪ ،‬ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ‪ ،‬ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ‪ ،‬ﻁ‪١٤٠٩ ،١‬ﻫــ ‪ ،(١٤١ /٢ ) .‬ﻭﺇﻋـﺮﺍﺏ‬
‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪ ،‬ﺗﺢ ﺯﻫﲑ ﻏﺎﺯﻱ ﺯﺍﻫﺪ‪ ،‬ﻋﺎﱂ ﺍﻟﻜﺘﺐ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩ ‪ .‬ﺕ‪ ،(٤٧٥ /١ ) .‬ﻭﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪.‬‬
‫) ‪.(٤٣٢٥ /٦‬‬
‫‪ -٦‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺗﺢ ﳏﻤﻮﺩ ﺧﺎﻃﺮ‪ ،‬ﻣﻜﺘﺒﺔ ﻟﺒﻨﺎﻥ ﻧﺎﺷﺮﻭﻥ‪ ،‬ﺑـﲑﻭﺕ‪١٤١٥ ،‬ﻫــ ‪-‬‬
‫‪١٩٩٥‬ﻡ‪ ) .‬ﺹ ‪.( ٢٦٨‬‬
‫‪٤٣‬‬
‫) ﻭ) ﻧﺒﻂ ( ﺍﳌﺎﺀ ﻧﺒﻮﻃﹰﺎ ﻧﺒﻊ‪ ،‬ﻭ) ﻧﺒﻂ ( ﺍﻟﻔﺮﺱ ﻭﻛﻞ ﺩﺍﺑﺔ ﻧﺒﻄـﹰﺎ ﻭﻧﺒﻄـﺔ ﺍِﺑـﻴﺾ ﺑﻄﻨـﻪ‪،‬‬
‫‪١‬‬
‫ﻭ) ﺃﻧﺒﻄﺖ( ﺍﳌﺎﺀ ﺃﺧﺮﺟﺘﻪ ﺑﺎﳊﻔﺮ ﻋﻨﻪ (‪.‬‬
‫ﻓﺎﻻﺳﺘﻨﺒﺎﻁ ﰲ ﻣﻌﻨﺎﻩ ﺍﻟﻌﺎﻡ ﻫﻮ ﺍﻻﺳﺘﺨﺮﺍﺝ‪ ،‬ﻭﻫﻮ ﻫﻨﺎ – ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‪ -‬ﻳﻌﲏ ﺍﺳـﺘﺨﺮﺍﺝ‬
‫ﺍﻟﻌﻠﻢ‪.‬‬
‫ﻭﻗﺪ ﺫﻫﺐ ﻋﺪﺩ ﻣﻦ ﺍﳌﻔﺴﺮﻳﻦ ﺇﱃ ﻫﺬﺍ ﺍﳌﻌﲎ ﺍﻟﻠﻐﻮﻱ‪ .‬ﻗﺎﻝ ﺍﻟﻄﱪﻱ‪ ) :‬ﺍﻟﺬﻳﻦ ﻳﺒﺤﺜﻮﻥ ﻋﻨـﻪ‬
‫ﻭﻳﺴﺘﺨﺮﺟﻮﻧﻪ ﻣﻨﻬﻢ(‪ ٢.‬ﻭﺇﻟﻴﻪ ﺫﻫﺐ ﺍﻟﺰﳐﺸﺮﻱ ﺑﻘﻮﻟﻪ‪ ) :‬ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﻳﺴﺘﻨﺒﻄﻮﻧﻪ ﻣﻦ ﺍﻟﺮﺳﻮﻝ‬
‫‪٣‬‬
‫ﻭﺃﻭﱄ ﺍﻷﻣﺮ ﺃﻱ ﻳﺘﻠﻘﻮﻧﻪ ﻣﻨﻬﻢ ﻭﻳﺴﺘﺨﺮﺟﻮﻥ ﻋﻠﻤﻪ(‪.‬‬
‫ﻭﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻳﻘﺮﺭ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﳌﻔﺴﺮﻭﻥ ﻭﺍﻟﻨﺤﺎﺓ ﰲ ﺃﻥ ﻣﻌﲎ ﺍﻻﺳﺘﻨﺒﺎﻁ ﺍﻻﺳﺘﺨﺮﺍﺝ‪ ،‬ﻭﻗﺪ‬
‫ﺍﺳﺘﺸﻬﺪ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻟﻴﺜﺒﺖ ﻣﻌﲎ ﻟﻐﻮﻳﹰﺎ ﺫﻫﺐ ﺇﻟﻴﻪ‪.‬‬

‫‪ -١‬ﺍﻷﻓﻌﺎﻝ‪ ،‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺴﻌﺪﻱ‪ ،‬ﻁ‪ ،١‬ﻋﺎﱂ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺑﲑﻭﺕ‪١٤٠٣ ،‬ﻫـ ‪١٩٨٣ -‬ﻡ‪.( ٢٢١ /٣ ) .‬‬
‫‪ -٢‬ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ ﺍﳌﺴﻤﻰ ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﻋﻦ ﺗﺄﻭﻳﻞ ﺁﻱ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺟﺮﻳﺮ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﺧﺎﻟﺪ ﺍﻟﻄﱪﻱ ﺃﺑﻮ ﺟﻌﻔﺮ‪،‬‬
‫ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩ‪.‬ﺕ‪.(١٨١ /٥ ) .‬‬
‫‪ -٣‬ﺍﻟﻜﺸﺎﻑ‪ ،‬ﺍﻟﺰﳐﺸﺮﻱ‪ ،(٥٧٢ /١ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺗﻔﺴﲑ ﺍﻟﺴﻤﻌﺎﱐ‪ ،‬ﺍﻟﺴﻤﻌﺎﱐ‪ ،(٤٥٣ /١ ) .‬ﻭ ﺍﻟﺘـﺴﻬﻴﻞ ﻟﻌﻠـﻮﻡ‬
‫ﺍﻟﺘﱰﻳﻞ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﻐﺮﻧﺎﻃﻲ ﺍﻟﻜﻠﱯ‪ ،‬ﺗﺢ ﻣﻜﺘـﺐ ﺍﻟﺒﺤـﻮﺙ ﻭﺍﻟﺪﺭﺍﺳـﺎﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜـﺮ‪ ،‬ﺑـﲑﻭﺕ‪،‬‬
‫‪١٤١٥‬ﻫـ‪١٩٩٥ -‬ﻡ‪ ،( ١٥٠ /١ ) .‬ﻭﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﺍﳉﺎﻣﻊ ﺑﲔ ﻓﲏ ﺍﻟﺮﻭﺍﻳﺔ ﻭﺍﻟﺪﺭﺍﻳﺔ ﻣﻦ ﻋﻠﻢ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ‬
‫ﺍﺑﻦ ﳏﻤﺪ ﺍﻟﺸﻮﻛﺎﱐ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩ‪.‬ﺕ‪ ،( ٤٩١ /١ ) .‬ﻭﺭﻭﺡ ﺍﳌﻌﺎﱐ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻭﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ‪،‬‬
‫ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻴﺪ ﳏﻤﻮﺩ ﺍﻷﻟﻮﺳﻲ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩ‪.‬ﺕ‪،( ٦٦ /٥ ) .‬‬
‫ﻭﺍﳌﻔﺮﺩﺍﺕ ﰲ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﳊﺴﲔ ﺑﻦ ﳏﻤﺪ ﺍﻷﺻﻔﻬﺎﱐ‪ ،‬ﺗﺢ ﳏﻤﺪ ﺳﻴﺪ ﻛﻴﻼﱐ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻟﺒﻨـﺎﻥ‪،‬‬
‫ﺩ‪.‬ﺕ‪.(٤٨١ /١ ) .‬‬
‫‪٤٤‬‬
 ‫‪١‬‬
‫ﲔ ﻭ ‪‬ﺭ ‪‬ﺳﻮﹸﻟﻪ ‪.‬‬
‫ﺸ ِﺮ ِﻛ ‪‬‬
‫ﷲ ‪‬ﺑ ِﺮﻱ ٌﺀ ِﻣ ‪‬ﻦ ﺍﳌ ‪‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﹶﺃﻥﹼ ﺍ َ‬

‫ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ – ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻤﺜﻴﻞ‪ -‬ﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﻠﻰ ﺃﳘﻴﺔ ﻣﻌﺮﻓﺔ ﺻﻮﺍﺏ‬
‫ﺍﻟﻜﻼﻡ ﻣﻦ ﺧﻄﺌﻪ‪ ،‬ﻭﻓﻬﻢ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﻭﻓﻮﺍﺋﺪﻩ‪.‬‬
‫ﻭﻗﺪ ﻗﺴ‪‬ﻢ ﺍﻟﻐﺮﺽ ﺍﻟﺬﻱ ﺑﻪ ﻳﻌﺮﻑ ﺻﻮﺍﺏ ﺍﻟﻜﻠﻢ ﻣﻦ ﺧﻄﺌﻪ ﺇﱃ ﻗﺴﻤﲔ‪ :‬ﺃﺣـﺪﳘﺎ ﻣﻌﺮﻓـﺔ‬
‫ﺍﳋﻄﺄ ﺣﱴ ﻳ‪‬ﺠﺘ‪‬ﻨﺐ‪ .‬ﻭﺍﻵﺧﺮ ﻣﻌﺮﻓﺔ ﺍﳌﻌﺎﱐ ﺣﱴ ﺗﻌﺘﻘﺪ‪.‬‬
‫ﲔ‬
‫ﷲ ﺑﺮﻱ ٌﺀ ِﻣ ‪‬ﻦ ﺍﳌـﺸﺮﻛ ‪‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ) :‬ﺃﻻ ﺗﺮﻯ ﺃﻥ ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﺃ ﹼﻥ ﺍ َ‬
‫ﻭﺭﺳﻮﹸﻟﻪ ( ﲜﺮ ﺍﻟﺮﺳﻮﻝ ﺗﺆﺩﻱ ﺇﱃ ﺍﻟﺘﱪﺀ ﻣﻦ ﺍﻟﺮﺳﻮﻝ ﺑﻜﻮﻧﻪ ﻣﻌﻄﻮﻓﹰﺎ ﻋﻠﻰ ﺍﳌﺸﺮﻛﲔ ﺍ‪‬ﺮﻭﺭﻳﻦ‬
‫‪٢‬‬
‫ﲟِﻦ‪ ،‬ﻭ) ﻣِﻦ( ﻣﺘﻌﻠﻘﺔ ﺑﱪﻱﺀ‪ .‬ﻓﻴﺆﺩﻱ ﺇﱃ ﺍﻟﺘﱪﺀ ﻣﻦ ﺍﻟﺮﺳﻮﻝ ﻛﺎﻟﺘﱪﺀ ﻣﻦ ﺍﳌﺸﺮﻛﲔ (‪.‬‬
‫ﻭﰲ ) ﻭﺭﺳﻮﻟﻪ( ﺛﻼﺛﺔ ﺃﻭﺟﻪ ﺇﻋﺮﺍﺑﻴﺔ‪ ،‬ﺍﻟﺮﻓﻊ‪ ،‬ﻭﺍﻟﻨﺼﺐ‪ ،‬ﻭﺍﳉﺮ‪.‬‬
‫ﺃﻭ ﹰﻻ‪ :‬ﺍﻟﺮﻓﻊ‪ .‬ﻭﻓﻴﻪ ﺛﻼﺛﺔ ﺃﻭﺟﻪ‪:‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻰ ﺃﻥ )ﻭﺭﺳﻮﻟﻪ( ﰲ ﺍﻵﻳﺔ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﺍﻟﻀﻤﲑ ﺍﳌﺴﺘﻜﻦ ﰲ ﺑﺮﻱﺀ‪ ،‬ﻭﻣـﺎ‬
‫ﺑﻴﻨﻬﻤﺎ ﳚﺮﻱ ﳎﺮﻯ ﺍﻟﺘﻮﻛﻴﺪ ﻓﻠﺬﻟﻚ ﺳﺎﻍ ﺍﻟﻌﻄﻒ‪ ٣.‬ﻓﻴﻜﻮﻥ ﺗﻘﺪﻳﺮ ﺍﻟﻀﻤﲑ‪ :‬ﺇﻥ ﺍﷲ ﺑـﺮﻱﺀ‬
‫ﻫﻮ ﻭﺭﺳﻮﻟﻪ‪.‬‬
‫ﻭﻗﺪ ﺿﻌ‪‬ﻒ ﺳﻴﺒﻮﻳﻪ ﻫﺬﺍ ﺍﻟﻮﺟﻪ‪ ،‬ﺣﲔ ﻳﻜﻮﻥ ﺍﻟﻀﻤﲑ ﳏﻤﻮ ﹰﻻ ﻋﻠﻰ ﺍﻻﺳﻢ ﺍﳌـﻀﻤﺮ‪ ،‬ﺇﻻ ﺃﻥ‬
‫ﺗﺄﰐ ) ‪‬ﻮ( ﺗﻮﻛﻴﺪﹰﺍ ﻟﻠﻤﻀﻤﺮ‪ ،‬ﻓﺘﻘﻮﻝ‪ :‬ﺇﻥ ﺯﻳﺪﹰﺍ ﻣﻨﻄﻠﻖ ﻫﻮ ﻭﻋﻤﺮﻭ‪ ،‬ﻭﺇﻥ ﺷﺌﺖ ﲪﻠﺖ ﺍﻟﻜﻼﻡ‬
‫ﻋﻠﻰ ﺍﻷﻭﻝ ﻓﻘﻠﺖ‪ :‬ﺇﻥ ﺯﻳﺪﹰﺍ ﻣﻨﻄﻠﻖ ﻭﻋﻤﺮﹰﺍ ﻇﺮﻳﻒ‪ ٤.‬ﻭﺍﻟﺬﻱ ﺣﺴ‪‬ﻦ ﻫـﺬﺍ ﺍﻟﻮﺟـﻪ‪ -‬ﻭﻫـﻮ‬
‫ﺍﻟﻌﻄﻒ ﻋﻠﻰ ﺍﻟﻀﻤﲑ ﺍﳌﺴﺘﻜﻦ ﰲ ) ﺑﺮﻱﺀ(‪ -‬ﻛﻮﻧﻪ ﻓﹸﺼﻞ ﺑﻘﻮﻟﻪ ) ﻣﻦ ﺍﳌﺸﺮﻛﲔ(‪.‬‬

‫ﷲ‬
‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٩٠ /١ ) .‬ﺍﻟﺘﻮﺑﺔ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ٣‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ‪ ) :‬ﻭﺃﺫﺍ ﹲﻥ ﻣـﻦ ﺍ ِ‬
‫ﲔ ﻭﺭﺳ‪‬ﻮﹸﻟ ‪‬ﻪ ﻓﺈﻥ ﺗ‪‬ﺒﺘ‪‬ﻢ ﻓﻬﻮ ﺧ ‪‬ﲑ ﻟﻜﻢ ﻭﺇﻥ ﺗﻮﻟﻴﺘﻢ ﻓـﺎﻋﻠﻤﻮﺍ‬
‫ﷲ ﺑﺮﻱ ٌﺀ ﻣﻦ ﺍﳌﺸﺮﻛ ‪‬‬
‫ﺱ ﻳﻮ ‪‬ﻡ ﺍﳊ ‪‬ﺞ ﺍﻷﻛﱪ ﺃ ﹼﻥ ﺍ َ‬
‫ﻭﺭﺳﻮﹸﻟ ‪‬ﻪ ﺇﱃ ﺍﻟ‪‬ﻨﺎ ِ‬
‫ﺏ ﺃﻟﻴﻢ(‪.‬‬
‫ﷲ ﻭﺑﺸ‪‬ﺮ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺑﻌﺬﺍ ٍ‬ ‫ﺃﻧﻜﻢ ﻏ ‪‬ﲑ ﻣﻌﺠﺰﻱ ﺍ َ‬
‫‪ -٢‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.(٩٠ /١ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻷﺻﻮﻝ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺳﻬﻞ ﺑﻦ ﺍﻟﺴﺮﺍﺝ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﺗﺢ ﻋﺒﺪﺍﳊﺴﲔ ﺍﻟﻔﺘﻠﻲ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪،‬‬
‫ﺑﲑﻭﺕ‪ ،‬ﻁ‪١٤٠٨ ،٣‬ﻫـ‪١٩٨٨ -‬ﻡ‪.( ٢٤٠ /١ ) .‬‬
‫‪ -٤‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ .‬ﻭﻳﻨﻈﺮ‪ :‬ﺇﲢﺎﻑ ﻓﻀﻼﺀ ﺍﻟﺒﺸﺮ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻷﺭﺑﻌﺔ ﻋﺸﺮ‪ ،‬ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﻟﻐﲏ‬
‫ﺍﻟﺪﻣﻴﺎﻃﻲ‪ ،‬ﺗﺢ ﺃﻧﺲ ﻣﻬﺮﺓ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪١٤١٩ ،١‬ﻫـ‪١٩٩٨ -‬ﻡ‪.( ٣٠١ /١ ) .‬‬
‫‪٤٥‬‬
‫ﻗﺎﻝ ﺍﳌﱪﺩ‪ ) :‬ﺍﻟﺮﻓﻊ ﺇﻥ ﺯﻳﺪﹰﺍ ﻣﻨﻄﻠﻖ ﻭﻋﻤﺮﻭ‪ ،‬ﺃﻥ ﻳﻜﻮﻥ ﳏﻤﻮ ﹰﻻ ﻋﻠﻰ ﺍﳌـﻀﻤﺮ ﰲ ﻣﻨﻄﻠـﻖ‪،‬‬
‫ﻭﻫﺬﺍ ﺃﺑﻌﺪ ﺍﻟﻮﺟﻬﲔ‪ ،‬ﺇﻻ ﺃﻥ ﺗﺆﻛﺪﻩ ﻓﻴﻜﻮﻥ ﻭﺟﻬﹰﺎ ﺟﻴﺪﹰﺍ ﳐﺘﺎﺭﺍﹰ‪ ،‬ﳓﻮ‪ :‬ﺇﻥ ﺯﻳﺪﹰﺍ ﻣﻨﻄﻠﻖ ﻫـﻮ‬
‫‪١‬‬
‫ﻭﻋﻤﺮﻭ(‪.‬‬
‫ﻓﻬﺬﺍ ﺍﻟﻮﺟﻪ ﻋﻨﺪ ﺍﻟﻨﺤﺎﺓ ﺿﻌﻴﻒ؛ ﺇﻻ ﺃﻧﻪ ﻳﻘﻮﻯ ﺑﺎﻟﺘﻮﻛﻴﺪ‪ ،‬ﺃﻭ ﻣﺎ ﻳﻘﻮﻡ ﻣﻘﺎﻣﻪ ﻛﺎﻟﻔﺼﻞ ﻛﻤﺎ‬
‫ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‪.‬‬
‫ﻭﻗﺪ ﻓﺼ‪‬ﻞ ﺍﻟﻘﻴﺴﻲ ﺍﻟﻘﻮﻝ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﺑﻘﻮﻟﻪ‪ ) :‬ﻓﺄﻣﺎ ﻋﻄﻒ ﻭﺭﺳﻮﻟﻪ ﻋﻠـﻰ ﺍﳌـﻀﻤﺮ‬
‫ﺍﳌﺮﻓﻮﻉ ﰲ ) ﺑﺮﻱﺀ ( ﻓﻬﻮ ﻗﺒﻴﺢ ﻋﻨﺪ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺤﻮﻳﲔ ﺣﱴ ﻳﺆﻛﺪﻩ‪ ،‬ﻭﻗﺪ ﺃﺟﺎﺯﻩ ﻛﺜﲑ ﻣﻨﻬﻢ‬
‫ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻭﺇﻥ ﱂ ﻳﺆﻛﺪﻩ‪ ،‬ﻷﻥ ﺍ‪‬ﺮﻭﺭ ﻳﻘﻮﻡ ﻣﻘﺎﻡ ﺍﻟﺘﻮﻛﻴﺪ‪ -‬ﻳﻌـﲏ ﰲ ﺍﻵﻳـﺔ ) ﻣـﻦ‬
‫ﺍﳌﺸﺮﻛﲔ(‪ -‬ﻓﻌﻄﻔﻪ ﻋﻠﻰ ﺍﳌﻀﻤﺮ ﰲ ﺑﺮﻱﺀ ﺣﺴﻦ ﺟﻴﺪ‪ ،‬ﻭﻗﺪ ﺃﺗﻰ ﺍﻟﻌﻄﻒ ﻋﻠـﻰ ﺍﳌـﻀﻤﺮ‬
‫ﺍﳌﺮﻓﻮﻉ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﻏﲑ ﺗﺄﻛﻴﺪ‪ ،‬ﻭﻻ ﻣﺎ ﻳﻘﻮﻡ ﻣﻘﺎﻡ ﺍﻟﺘﺄﻛﻴﺪ‪ .‬ﻗﺎﻝ ﺟﻞ ﺫﻛﺮﻩ‪ ) :‬ﻣ‪‬ﺎ ﹶﺃ ‪‬ﺷ ‪‬ﺮ ﹾﻛﻨ‪‬ﺎ‬
‫ﻭ‪‬ﻻ ﺁ‪‬ﺑﺎ ‪‬ﺅﻧ‪‬ﺎ (‪ ٢،‬ﻓﻌﻄﻒ ﺍﻵﺑﺎﺀ ﻋﻠﻰ ﺍﳌﻀﻤﺮ ﺍﳌﺮﻓﻮﻉ‪ ،‬ﻭﻻ ﺣﺠﺔ ﰲ ﺩﺧﻮﻝ ﻻ ﻷ‪‬ﺎ ﺇﳕﺎ ﺩﺧﻠﺖ‬
‫ﺑﻌﺪ ﻭﺍﻭ ﺍﻟﻌﻄﻒ ﻭﺍﻟﺬﻱ ﻳﻘﻮﻡ ﻣﻘﺎﻡ ﺍﻟﺘﺄﻛﻴﺪ ﺇﳕﺎ ﻳﺄﰐ ﻗﺒﻞ ﻭﺍﻭ ﺍﻟﻌﻄﻒ ﰲ ﻣﻮﺿﻊ ﺍﻟﺘﺄﻛﻴﺪ ﻟـﻮ‬
‫ﻚ (‪ ٣،‬ﻭﻟﻜﻦ ﺟﺎﺯ‬ ‫ﺖ ﻭ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺐ ﺃﹶﻧ ‪‬‬
‫ﺃﺗﻰ ﺑﻪ ﱂ ﻳﻜﻦ ﺇﻻ ﻗﺒﻞ ﻭﺍﻭ ﺍﻟﻌﻄﻒ‪ ،‬ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻓﹶﺎ ﹾﺫ ‪‬ﻫ ‪‬‬
‫‪٤‬‬
‫ﺫﻟﻚ ﻷﻥ ﺍﻟﻜﻼﻡ ﻗﺪ ﻃﺎﻝ ﺑﺪﺧﻮﻝ ﻻ ﻓﻘﺎﻡ ﺍﻟﻄﻮﻝ ﻣﻘﺎﻡ ﺍﻟﺘﺄﻛﻴﺪ (‪.‬‬
‫ﻓﻤﻜﻲ ﻳﻘﺮﺭ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺤﺎﺓ ﺑﻀﻌﻒ ﻋﻄﻒ ) ﻭﺭﺳﻮﻟﻪ( ﻋﻠﻰ ﺍﻟﻀﻤﲑ ﺍﳌﺴﺘﺘﺮ‬
‫ﰲ ) ﺑﺮﻱﺀ(‪ ،‬ﺇﻻ ﺃ‪‬ﻢ ﺣﺴﻨﻮﻩ ﻟﻮﺟﻮﺩ ﺍﳉﺎﺭ ﻭﺍ‪‬ﺮﻭﺭ ) ﻣﻦ ﺍﳌﺸﺮﻛﲔ( ﻓﻘﺎﻡ ﻣﻘﺎﻡ ﺍﻟﺘﻮﻛﻴـﺪ‪.‬‬
‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻣﺎ ﹶﺃ ‪‬ﺷﺮ ﹾﻛ‪‬ﻨﺎ ‪‬ﻭﻻ ﺁ‪‬ﺑﺎﺅ‪‬ﻧﺎ ( ﺍﻟﱵ ﺳﺎﻗﻬﺎ ﻣﻜﻲ‪ ،‬ﻓﺈﻥ ﺍﻟﻄﻮﻝ ﺑـ) ﻻ( ﻗﺎﻡ ﻣﻘﺎﻡ‬
‫ﺍﻟﺘﻮﻛﻴﺪ ﻓﻴﻬﺎ‪.‬‬
‫‪٥‬‬
‫ﻭﺍﻟﻘﻮﻝ ﺑﻄﻮﻝ ﺍﻟﻜﻼﻡ ﻗﺎﻝ ﺑﻪ ﺍﻟﻨﺤﺎﺱ‪.‬‬

‫‪ -١‬ﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪.( ١١٢ /٤ ) .‬‬

‫‪ -٢‬ﺍﻷﻧﻌﺎﻡ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.( ١٤٨‬‬
‫‪ -٣‬ﺍﳌﺎﺋﺪﺓ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.( ٢٤‬‬
‫‪ -٤‬ﻣﺸﻜﻞ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﻜﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺍﻟﻘﻴﺴﻲ ﺃﺑﻮ ﳏﻤﺪ‪ ،‬ﺗﺢ ﺣﺎﰎ ﺍﻟﻀﺎﻣﻦ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪،٢‬‬
‫‪١٤٠٥‬ﻫـ‪.(٣٢٣ /١ ) .‬‬
‫‪ -٥‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪ ،(٢٠٢ /٢ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﻟﻘﺮﻃﱯ‪(٧٠ /٨ ) .‬‬
‫‪٤٦‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ) ﻭﺭﺳﻮﻟﻪ( ﺍﺭﺗﻔﻊ ﻋﻠﻰ ﺍﻻﺑﺘﺪﺍﺀ‪ ،‬ﻭﺍﳋﱪ ﳏﺬﻭﻑ ﺗﻘـﺪﻳﺮﻩ‪ :‬ﺃﻱ ﻭﺭﺳـﻮﻟﻪ‬
‫‪١‬‬
‫ﺑﺮﻱﺀ ﺃﻳﻀﹰﺎ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﻓﺤﺬﻑ ﻟﺪﻻﻟﺔ ﺍﻷﻭﻝ ﻋﻠﻴﻪ‪.‬‬
‫‪٢‬‬
‫ﻗﺎﻝ ﺍﳋﻠﻴﻞ‪ ) :‬ﺭﻓﻊ ﺭﺳﻮﻟﻪ‪ ،‬ﻷﻧﻪ ﺍﺳﻢ ﺟﺎﺀ ﺑﻌﺪ ﺧﱪ ﻣﺮﻓﻮﻉ(‪.‬‬
‫ﻓـ ) ﺑﺮﻱﺀ( ﻫﻮ ﺍﳋﱪ‪ .‬ﻭﺟﺎﺀ ) ﻭﺭﺳﻮﻟﻪ( ﺑﻌﺪﻩ‪ ،‬ﻓﺮﻓﻊ ﻋﻠﻰ ﺍﻻﺑﺘﺪﺍﺀ‪.‬‬
‫‪٣‬‬
‫ﻗﺎﻝ ﺍﻷﻟﻮﺳﻲ‪ ):‬ﻭﺟﻮ‪‬ﺯ ﺃﻥ ﻳﻜﻮﻥ ﻣﺒﺘﺪﺃ ﺧﱪﻩ ﳏﺬﻭﻑ(‪.‬‬
‫‪٤‬‬
‫ﻭﻗﺮﺍﺀﺓ ﺍﻟﻔﺘﺢ ) ﺃﻥ ﺍﷲ( ﻓﻌﻠﻰ ﺗﻘﺪﻳﺮ ﺣﺮﻑ ﺍﳉﺮ) ﺑﺄﻥ ﺍﷲ(‪ ،‬ﻭﺣﺬﻓﺖ ﺍﻟﺒﺎﺀ ﲣﻔﻴﻔﹰﺎ‪.‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ) ﻭﺭﺳﻮﻟﻪ( ﻣﻌﻄﻮﻓﹰﺎ ﻋﻠﻰ ﻣﻮﺿﻊ ﺍﻻﺑﺘﺪﺍﺀ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻫﻮ ﻣﺎ ﻋﱪ‬
‫ﻋﻨﻪ ﺳﻴﺒﻮﻳﻪ ﺑﺎﻟﻮﺟﻪ ﺍﳊﺴﻦ ‪ ):‬ﻓﺄﻣﺎ ﺍﻟﻮﺟﻪ ﺍﳊﺴﻦ ﻓﺄﻥ ﻳﻜﻮﻥ ﳏﻤﻮ ﹰﻻ ﻋﻠـﻰ ﺍﻻﺑﺘـﺪﺍﺀ‪ ،‬ﻷﻥ‬
‫‪٥‬‬
‫ﻣﻌﲎ‪ :‬ﺇﻥ ﺯﻳﺪﹰﺍ ﻣﻨﻄﻠﻖ‪ ،‬ﺯﻳ ‪‬ﺪ ﻣﻨﻄﻠﻖ‪ ،‬ﻭﺇ ﹼﻥ ﺩﺧﻠﺖ ﺗﻮﻛﻴﺪﺍﹰ‪ ،‬ﻛﺄﻧﻪ ﻗﺎﻝ‪ :‬ﺯﻳ ‪‬ﺪ ﻣﻨﻄﻠﻖ ﻭﻋﻤﺮﻭ(‪.‬‬
‫‪٦‬‬
‫ﻭﺇﻟﻴﻪ ﺫﻫﺐ ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ‪.‬‬
‫ﻭﻗﺪ ﺫﻛﺮ ﺳﻴﺒﻮﻳﻪ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﰲ ﺑﺎﺏ ﻣﺎ ﻳﻜﻮﻥ ﳏﻤﻮ ﹰﻻ ﻋﻠﻰ ﺃ ﹼﻥ‪ ،‬ﻓﻴﺸﺎﺭﻛﻪ ﻓﻴﻪ ﺍﻻﺳﻢ‬
‫‪٧‬‬
‫ﺍﻟﺬﻱ ﻭﻟﻴﻬﺎ‪ ،‬ﻭﻳﻜﻮﻥ ﳏﻤﻮ ﹰﻻ ﻋﻠﻰ ﺍﻻﺑﺘﺪﺍﺀ‪.‬‬
‫ﻓﻌﻄﻒ ) ﻭﺭﺳﻮﻟﻪ ( ﻳﻜﻮﻥ ﻋﻠﻰ ﳏﻞ ﺇﻥ ﻭﺍﲰﻬﺎ‪ ،‬ﻭﳏﻠﻬﺎ – ﻫﻨﺎ‪ -‬ﺍﻟﺮﻓﻊ‪ ،‬ﻓﻴﻜـﻮﻥ ﺍﻻﺳـﻢ‬
‫ﺍﳌﻌﻄﻮﻑ ) ﻭﺭﺳﻮﻟﻪ ( ﻣﺮﻓﻮﻋﹰﺎ ﻋﻠﻰ ﺍﻻﺑﺘﺪﺍﺀ‪ .‬ﻭﻫﺬﺍ ﻫﻮ ﻣﻌﲎ ﻗﻮﻝ ﺳﻴﺒﻮﻳﻪ ) ﳏﻤﻮ ﹰﻻ (‪ ،‬ﺃﻱ‪:‬‬
‫ﻼ ﻋﻠﻰ ﺍﶈﻞ‪.‬‬ ‫ﺭﻓﻊ ﺍﳌﻌﻄﻮﻑ ﲪ ﹰ‬

‫‪ -١‬ﻣﺸﻜﻞ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻘﻴﺴﻲ‪ ،(٣٢٣ /١ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺯﺍﺩ ﺍﳌﺴﲑ ﰲ ﻋﻠﻢ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ‬
‫ﺍﺑﻦ ﺍﳉﻮﺯﻱ‪ ،(٣٩٧ /٣ ) .‬ﻭﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺃﺑﻮ ﺣﻴﺎﻥ ﺍﻷﻧﺪﻟﺴﻲ‪ ،‬ﺗﺢ ﻋـﺎﺩﻝ ﺃﲪـﺪ ﻋﺒـﺪﺍﳌﻮﺟﻮﺩ‬
‫ﻭﺁﺧﺮﻭﻥ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪١٤٢٢ ،١‬ﻫـ‪٢٠٠١ -‬ﻡ‪.(٨/٥ ) .‬‬
‫‪ -٢‬ﺍﳉﻤﻞ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﺍﳋﻠﻴﻞ ﺑﻦ ﺃﲪﺪ ﺍﻟﻔﺮﺍﻫﻴﺪﻱ‪ ،‬ﺗﺢ ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﻗﺒﺎﻭﺓ‪ ،‬ﻁ‪١٤١٦ ،٥‬ﻫـ‪١٩٩٥ -‬ﻡ‪ ) .‬ﺹ ‪.(١٥٤‬‬
‫‪ -٣‬ﺭﻭﺡ ﺍﳌﻌﺎﱐ‪ ،‬ﺍﻷﻟﻮﺳﻲ‪.(٤٧ /١٠ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪ ،(٢٠٣ -٢٠٢ /٢ ) .‬ﻭﺍﻟﻜﺸﺎﻑ‪ ،‬ﺍﻟﺰﳐﺸﺮﻱ‪ ،(٢٤٥ /٢ ) .‬ﻭﻓـﺘﺢ ﺍﻟﻘـﺪﻳﺮ‪،‬‬
‫ﺍﻟﺸﻮﻛﺎﱐ‪ ،(٣٣٣ /٢ ) .‬ﻭﺭﻭﺡ ﺍﳌﻌﺎﱐ‪ ،‬ﺍﻷﻟﻮﺳﻲ‪.(٤٧ /١٠ ) .‬‬
‫‪ -٥‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،( ١٤٤ /٢ ) .‬ﻭ ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.( ٢٣٨ /١ ) .‬‬
‫‪ -٦‬ﺍﻷﺻﻮﻝ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ‪.( ٢٤٠ /١ ) .‬‬
‫‪ -٧‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ :‬ﺳﻴﺒﻮﻳﻪ‪.( ١٤٤ /٢ ) .‬‬
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‫ﺺ ﺍﺑﻦ ﺟﲏ ﻋﻠﻰ ﺟﻮﺍﺯ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﺑﻘﻮﻟﻪ‪ ) :‬ﺃ ﹼﻥ ﺇ ﹼﻥ ﻭﻣﺎ ﻋﻤﻠﺖ ﻓﻴﻪ ﲨﻴﻌﹰﺎ ﰲ ﻣﻮﺿﻊ‬ ‫ﻭﻗﺪ ﻧ ‪‬‬
‫‪١‬‬
‫ﺍﺳﻢ ﻣﺮﻓﻮﻉ ﺑﺎﻻﺑﺘﺪﺍﺀ ﺑﺪﻻﻟﺔ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪ ) :‬ﺃﻥ ﺍﷲ ﺑﺮﻱﺀ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﻭﺭﺳﻮﻟﻪ(‪.‬‬
‫ﻓﻘﻮﻟﻪ‪ ) :‬ﻭﻣﺎ ﻋﻤﻠﺖ ﻓﻴﻪ ﲨﻴﻌﹰﺎ (‪ ،‬ﻳﻌﲏ‪ :‬ﺃ ﹼﻥ ﻭﺍﲰﻬﺎ ﻭﺧﱪﻫﺎ‪ ،‬ﻓﻤﺤﻠﻬﺎ ﺍﻟﺮﻓﻊ ﻋﻠﻰ ﺍﻻﺑﺘﺪﺍﺀ‪.‬‬
‫ﻭﺍﻟﻌﻄﻒ ﻋﻠﻰ ﳏﻞ ﺍﺳﻢ ﺇﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﻟﻜﺴﺮ ) ﺇﻥ ﺍﷲ(‪ ،‬ﻭﻫـﻲ ﻗـﺮﺍﺀﺓ ﺍﳊـﺴﻦ‬
‫‪٢‬‬
‫ﻭﺍﻷﻋﺮﺝ‪.‬‬
‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﻟﻜﺴﺮ‪ ،‬ﻓﺈﻥ ﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﺇﻥ ﺍﷲ ﺑﺮﻱﺀ ‪ ،‬ﻭ) ﺑﺮﻱﺀ ( ﺧﱪ ﺇﻥ‪ ،‬ﻭﺗﻜـﻮﻥ )‬
‫)ﻭﺭﺳﻮﻟﻪ ( ﻋﻄﻒ ﻋﻠﻰ ﺍﳌﻮﺿﻊ‪ ٣.‬ﺃﻭ ﻋﻠﻰ ﺃﻥ ﺍﻹﻳﺬﺍﻥ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﺃﻭﻝ ﻫـﺬﻩ ﺍﻵﻳـﺔ‬
‫ﷲ ﻭﺭ ‪‬ﺳﻮﻟﻪ ( ﻳﻜﻮﻥ ﲟﻌﲎ ﺍﻟﻘﻮﻝ‪ ٤.‬ﻓﺈﻥ ﺍﻹﻳﺬﺍﻥ ﲟﻌﲎ ﺍﻟﻘﻮﻝ ﻳ‪‬ﻮﺟـﺐ ﻛـﺴﺮ‬ ‫) ﻭﺃﺫﺍ ﹲﻥ ِﻣ ‪‬ﻦ ﺍ ِ‬
‫ﺍﳍﻤﺰﺓ ﻣﻦ ) ﺃ ﹼﻥ (‪ ،‬ﻛﻤﺎ ﺃﻧﻪ‪ -‬ﺃﻱ ﺍﻹﻳﺬﺍﻥ‪ -‬ﻻ ﻳﻐﲑ ﻣﻌﲎ ﺍﻟﻜﻼﻡ‪ ،‬ﻓﺄﺫﺍﻥ ﲟﻌﲎ‪ :‬ﻗﻮﻝ‪.‬‬
‫ﻭﻗﺪ ﻭﺿ‪‬ﺢ ﻣﻜﻲ ﻫﺬﺍ ﺍﳌﻌﲎ ﺑﻘﻮﻟﻪ‪ ) :‬ﻭﻗﺎﻟﻮﺍ ﺍﻷﺫﺍﻥ ﲟﻌﲎ ﺍﻟﻘﻮﻝ ﻓﻜﺄﻧﻪ ﱂ ﻳﻐﲑ ﻣﻌﲎ ﺍﻟﻜﻼﻡ‬
‫ﺑﺪﺧﻮﻟﻪ‪ ،‬ﻭﻣﻨﻊ ﺫﻟﻚ ﲨﺎﻋﺔ‪ ،‬ﻷﻥ ﺍﳌﻔﺘﻮﺣﺔ ﻗﺪ ﻏﲑﺕ ﻣﻌﲎ ﺍﻻﺑﺘﺪﺍﺀ؛ ﺇﺫ ﻫﻲ ﻭﻣـﺎ ﺑﻌـﺪﻫﺎ‬
‫ﻣﺼﺪﺭ ﻓﻠﻴﺴﺖ ﻫﻲ ﻛﺎﳌﻜﺴﻮﺭﺓ ﺍﻟﱵ ﻻ ﺗﺪﻝ ﻋﻠﻰ ﻏﲑ ﺍﻟﺘﺄﻛﻴﺪ ﻓﻼ ﻳﻐـﲑ ﻣﻌـﲎ ﺍﻻﺑﺘـﺪﺍﺀ‬
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‫ﺩﺧﻮﳍﺎ(‪.‬‬
‫ﻭﺗﻌﻘﺐ ﺃﺑﻮ ﺣﻴﺎﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺑﻘﻮﻟﻪ‪ ) :‬ﻭﻣﻦ ﺃﺟﺎﺯ ﺍﻟﻌﻄﻒ ﻋﻠﻰ ﻣﻮﺿﻊ ﺍﺳﻢ ﺇﻥ ﺍﳌﻜﺴﻮﺭﺓ‬
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‫ﺃﺟﺎﺯ ﺫﻟﻚ ﻣﻊ ﺃﻥ ﺍﳌﻔﺘﻮﺣﺔ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﺃﺟﺎﺯ ﺫﻟﻚ ﻣﻊ ﺍﳌﻜﺴﻮﺭﺓ ﻭﻣﻨﻊ ﻣﻊ ﺍﳌﻔﺘﻮﺣﺔ(‪.‬‬
‫ﻭﻗﺪ ﺫﻫﺐ ﺍﻷﻟﻮﺳﻲ ﺇﱃ ﺃﻥ ) ﺇ ﹼﻥ( ﺍﳌﻜﺴﻮﺭﺓ ﳌﹼﺎ ﱂ ﺗﻐﲑ ﺍﳌﻌﲎ ﺟﺎﺯ ﺃﻥ ﺗﻘﺪﺭ ﻛﺎﻟﻌﺪﻡ ﻓﻴﻌﻄﻒ‬
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‫ﻋﻠﻰ ﳏﻞ ﻣﺎ ﻋﻤﻠﺖ ﻓﻴﻪ‪ ،‬ﺃﻱ ﻋﻠﻰ ﳏ ٍﻞ ﻛﺎﻥ ﻟﻪ ﻗﺒﻞ ﺩﺧﻮﳍﺎ ﻓﺈﻧﻪ ﻛﺎﻥ ﺇﺫ ﺫﺍﻙ ﻣﺒﺘﺪﺃ‪.‬‬

‫‪ -١‬ﺳﺮ ﺻﻨﺎﻋﺔ ﺍﻹﻋﺮﺍﺏ‪ ،‬ﺍﺑﻦ ﺟﲏ‪ .( ٣٧٢ /١ ) .‬ﻭﻗﺪ ﻣ ‪‬ﺮ ﲣﺮﻳﺞ ﺍﻵﻳﺔ‪.‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪ ،(٨ /٥ ) .‬ﻭﺇﲢﺎﻑ ﻓﻀﻼﺀ ﺍﻟﺒﺸﺮ‪ ،‬ﺍﻟـﺪﻣﻴﺎﻃﻲ‪ ،(٣٠١ /١ ) .‬ﻭﺭﻭﺡ ﺍﳌﻌـﺎﱐ‪،‬‬
‫ﺍﻷﻟﻮﺳﻲ‪.(٤٧ /١٠ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﻟﻘﺮﻃﱯ‪ ،( ٧٠ /٨ ) .‬ﻭﺭﻭﺡ ﺍﳌﻌﺎﱐ‪ ،‬ﺍﻷﻟﻮﺳﻲ‪.( ٤٧ /١٠ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪ ،( ٨/٥ ) .‬ﻭﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ‪ ،‬ﺍﻟﺸﻮﻛﺎﱐ‪.( ٣٣٣ /٢ ) .‬‬
‫‪ -٥‬ﻣﺸﻜﻞ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻘﻴﺴﻲ‪.( ٣٢٣ /١ ) .‬‬
‫‪ -٦‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪.( ٨/٥ ) .‬‬
‫‪ -٧‬ﻳﻨﻈﺮ‪ :‬ﺭﻭﺡ ﺍﳌﻌﺎﱐ‪ ،‬ﺍﻷﻟﻮﺳﻲ‪.( ٤٧ /١٠ ) .‬‬
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‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺍﻟﻨﺼﺐ‪ :‬ﻭﺍﻟﻨﺼﺐ ﰲ ) ﻭﺭﺳﻮﻟﻪ( ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻋﻄﻔﹰﺎ ﻋﻠﻰ ﺍﻻﺳﻢ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﻫﻮ ﻟﻔﻆ‬
‫ﺍﳉﻼﻟﺔ ﺍﷲ‪ ١.‬ﺃﻭ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻮﺍﻭ ﲟﻌﲎ ) ﻣﻊ( ﻭﻧﺼﺐ )ﻭﺭﺳﻮﻟﻪ( ﻋﻠﻰ ﺃﻧﻪ ﻣﻔﻌـﻮﻝ ﻣﻌـﻪ‪،‬‬
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‫ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﺑﺮﻱﺀ ﻣﻌﻪ ﻣﻨﻬﻢ‪ .‬ﺫﻛﺮﻩ ﺍﻟﺰﳐﺸﺮﻱ‪ ،‬ﻭﺍﻷﻟﻮﺳﻲ‪.‬‬
‫ﻭﻗﺮﺍﺀﺓ ﺍﻟﻨﺼﺐ ﻫﻲ ﻗﺮﺍﺀﺓ ﺃﺑﻮ ﺯﻳﺪ ﻭﺃﺑﻮ ﳎﻠﺰ ﻭﺃﺑﻮ ﺭﺟﺎﺀ ﻭﳎﺎﻫﺪ ﻭﺍﺑﻦ ﻳﻌﻤﺮ ﻭﺯﻳـﺪ ﻋـﻦ‬
‫‪٣‬‬
‫ﻳﻌﻘﻮﺏ‪.‬‬
‫ﻭﺫﻛﺮ ﺍﻟﻘﻴﺴﻲ ﻭﺍﻟﻘﺮﻃﱯ ﻭﺍﻷﻟﻮﺳﻲ ﺃﻥ ﻗﺮﺍﺀﺓ ﺍﻟﻨﺼﺐ ﻫﻲ ﻗﺮﺍﺀﺓ ﺍﳊﺴﻦ ﻭﺍﺑﻦ ﺃﰊ ﺇﺳـﺤﺎﻕ‬
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‫ﻭﻋﻴﺴﻰ ﺑﻦ ﻋﻤﺮ‪.‬‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﺍﳉﺮ‪ :‬ﻭﻳﻜﻮﻥ ﺍﳉﺮ ﰲ ) ﻭﺭﺳﻮﻟﻪ( ﺇﻣﺎ ﻋﻠﻰ ﺍﳉﻮﺍﺭ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺃﻥ ﺍﻟﻮﺍﻭ ﰲ ) ﻭﺭﺳـﻮﻟﻪ(‬
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‫ﻟﻠﻘﺴﻢ‪.‬‬
‫ﻭﻗﺪ ﺿﻌ‪‬ﻒ ﺍﻟﺸﻮﻛﺎﱐ ﻗﺮﺍﺀﺓ ﺍﳉﺮ ﻋﻠﻰ ﺃﻥ ﺍﻟﻮﺍﻭ ﻟﻠﻘﺴﻢ‪ .‬ﻭﻗﺎﻝ ﺇ‪‬ﺎ ﺿﻌﻴﻔﺔ ﺟﺪﺍﹰ؛ ﺇﺫ ﻻ ﻣﻌﲎ‬
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‫ﻟﻠﻘﺴﻢ ﺑﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻫﺎﻫﻨﺎ ﻣﻊ ﻣﺎ ﺛﺒﺖ ﻣﻦ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳊﻠﻒ ﺑﻐﲑ ﺍﷲ‪،‬‬
‫ﺴﻢ ﻫﻮ ﺍﷲ‪ ،‬ﻭﻟﻪ ﺳﺒﺤﺎﻧﻪ ﺃﻥ ﻳ‪‬ﻘﺴﻢ ﲟﺎ ﺷﺎﺀ‪.‬‬ ‫ﺇﻻ ﺃﻥ ﻗﻮﻝ ﺍﻟﺸﻮﻛﺎﱐ ﻫﺬﺍ ﻟﻴﺲ ﲝﺠﺔ؛ ﻷﻥ ﺍﳌﹸﻘ ِ‬
‫ﻛﻤﺎ ﺃﻥ ﺍﳉﺮ ﻋﻠﻰ ﺍﳉﻮﺍﺭ ﻣﻌﻬﻮﺩ ﻣﺄﺧﻮﺫ ﺑﻪ ﰲ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
‫ﻭﻋ ‪‬ﺪ ﺍﻷﻟﻮﺳﻲ ﺍﻟﻘﺴﻢ ﺑﺎﻟﻮﺍﻭ ﻫﻨﺎ ﻛﺎﻟﻘﺴﻢ ﺑﻌﻤﺮﻩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﻗﻮﻟـﻪ ﺳـﺒﺤﺎﻧﻪ‬
‫) ﻟﻌﻤﺮﻙ (؛ ﺇﺫ ﺇﻥ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﻟﻌﻤﺮﻱ ﻣﻮﳘﺔ ﺟﺪﺍﹰ‪ ،‬ﻭﻫﻲ ﰲ ﻏﺎﻳﺔ ﺍﻟـﺸﺬﻭﺫ‪ ،‬ﻛﻤـﺎ ﺃ‪‬ـﺎ‬
‫‪٧‬‬
‫ﱂ ﺗﺼﺢ‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺍﻷﺻﻮﻝ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ‪ ،( ٢٤٠ /١ ) .‬ﻭﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤـﺎﺱ‪ ،( ٢٠٣ /٢ ) .‬ﻭﻣـﺸﻜﻞ‬
‫ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻘﻴﺴﻲ‪ .( ٣٢٣ /١ ) .‬ﻭﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.( ٦٣٥ /٢ ) .‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺸﺎﻑ‪ ،‬ﺍﻟﺰﳐﺸﺮﻱ‪ ،( ٢٤٥ /٢ ) .‬ﻭﺭﻭﺡ ﺍﳌﻌﺎﱐ‪ ،‬ﺍﻷﻟﻮﺳﻲ‪.( ٤٧ /١٠ ) .‬‬
‫‪ -٣‬ﺯﺍﺩ ﺍﳌﺴﲑ‪ ،‬ﺍﺑﻦ ﺍﳉﻮﺯﻱ‪ ،( ٣٩٧ /٣ ) .‬ﻭ ﺇﲢﺎﻑ ﻓﻀﻼﺀ ﺍﻟﺒﺸﺮ‪ ،‬ﺍﻟﺪﻣﻴﺎﻃﻲ‪.( ٣٠١ /١ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﻣﺸﻜﻞ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻘﻴﺴﻲ‪ ،( ٣٢٣ /١ ) .‬ﻭﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﻟﻘﺮﻃﱯ‪ ،( ٧٠ /٨ ) .‬ﻭﺭﻭﺡ ﺍﳌﻌﺎﱐ‪،‬‬
‫ﺍﻷﻟﻮﺳﻲ‪.( ٤٧ /١٠ ) .‬‬
‫‪ -٥‬ﺍﻟﻜﺸﺎﻑ‪ ،‬ﺍﻟﺰﳐﺸﺮﻱ‪ .( ٢٤٥ /٢ ) .‬ﻭﺫﻛﺮ ﺃﺑﻮ ﺣﻴﺎﻥ ﺃﻥ ﻗﺮﺍﺀﺓ ﺍﳉﺮ ﻋﻠﻰ ﺍﳉﻮﺍﺭ ﺷﺎﺫﺓ‪ ،‬ﻭﻗﺪ ﺭﻭﻳﺖ ﻋﻦ ﺍﳊﺴﻦ‪.‬‬
‫ﺍﻟﺒﺤﺮ ﺍﶈـﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪.( ٨ /٥ ) .‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ‪ ،‬ﺍﻟﺸﻮﻛﺎﱐ‪.( ٣٣٤ /٢ ) .‬‬
‫‪ -٧‬ﻳﻨﻈﺮ‪ :‬ﺭﻭﺡ ﺍﳌﻌﺎﱐ‪ ،‬ﺍﻷﻟﻮﺳﻲ‪ .(٤٧ /١٠ ) .‬ﻭﻗﺪ ﻭﺻﻒ ﺍﻟﻌﻜﱪﻱ ﻗﺮﺍﺀﺓ ﺍﳉﺮ ﻋﻠﻰ ﺍﻟﻘﺴﻢ ﺑﺎﻟﺸﺬﻭﺫ‪ .‬ﺍﻹﻣـﻼﺀ‪.‬‬
‫) ‪.( ١١ /٢‬‬
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‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺒﻘﺎﺀ‪ ) :‬ﻭﻻ ﻳﻜﻮﻥ ﻋﻄﻔﹰﺎ ﻋﻠﻰ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﻷﻧﻪ ﻳﺆﺩﻱ ﺇﱃ ﺍﻟﻜﻔﺮ (‪.‬‬
‫ﻭﻣﻌﲎ ﻗﻮﻟﻪ‪ :‬ﺃﻥ ﺍﳉﺮ ﰲ) ﺭﺳﻮﻟﻪ( ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻋﻄﻔﹰﺎ ﻋﻠﻰ ) ﺍﳌﺸﺮﻛﲔ(؛ ﻷﻥ ﻫـﺬﺍ‬
‫ﺍﳌﻌﲎ ﺳﻴﺆﺩﻱ ﺇﱃ ﺍﻟﺘﱪﺀ ﻣﻦ ﺍﻟﺮﺳﻮﻝ ﻛﺎﻟﺘﱪﺀ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﳑﺎ ﻗﺪ ﻳﺆﺩﻱ ﺑﺼﺎﺣﺒﻪ ﺇﱃ ﺍﻟﻜﻔﺮ‪.‬‬
‫ﺺ ﻋﻠﻴﻪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﰲ ﺃﳘﻴﺔ ﻣﻌﺮﻓﺔ ﺻﻮﺍﺏ ﺍﻟﻜﻠﻢ ﻣﻦ ﺧﻄﺌﻪ ‪،‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻮﺟﻪ ﺍﻷﺧﲑ ﻫﻮ ﻣﺎ ﻧ ‪‬‬
‫ﻭﻓﻬﻢ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﻭﻓﻮﺍﺋﺪﻩ؛ ﺇﺫ ﺇﻥ ﺟﺮ ﻟﻔﻆ ﺍﻟﺮﺳﻮﻝ ﻳﺆﺩﻱ ﺇﱃ ﺍﻟﺘﱪﺀ ﻣﻦ ﺍﻟﺮﺳﻮﻝ ﺑﻜﻮﻧﻪ‬
‫ﻣﻌﻄﻮﻓﹰﺎ ﻋﻠﻰ ﺍﳌﺸﺮﻛﲔ ﺍ‪‬ﺮﻭﺭ ﲟِﻦ‪ ،‬ﻭﻣِﻦ ﻣﺘﻌﻠﻘﺔ ﺑﱪﻱﺀ‪ .‬ﻓﻴﺆﺩﻱ ﺇﱃ ﺍﻟﺘﱪﺀ ﻣـﻦ ﺍﻟﺮﺳـﻮﻝ‬
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‫ﻛﺎﻟﺘﱪﺀ ﻣﻦ ﺍﳌﺸﺮﻛﲔ‪.‬‬
‫ﻭﻳﺘﺮﺟﺢ ﻟﺪﻱ‪ -‬ﺑﻌﺪ ﻫﺬﺍ ﻛﻠﻪ‪ -‬ﺃﻥ ﺍﻟﺮﻓﻊ ﻋﻠﻰ ﺍﻻﺑﺘﺪﺍﺀ‪ ،‬ﻭﺍﳋﱪ ﳏـﺬﻭﻑ‪ ،‬ﺃﻱ ﻭﺭﺳـﻮﻟﻪ‬
‫ﺑﺮﻱﺀ ﻣﻨﻬﻢ‪ ،‬ﻫﻮ ﺃﺟﻮﺩ ﺍﻟﻮﺟﻮﻩ ﺍﻹﻋﺮﺍﺑﻴﺔ‪ ،‬ﻷﻥ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﳝﺜﻞ ﻗﺮﺍﺀﺓ ﺍﳉﻤﻬﻮﺭ‪ ،‬ﻣﻊ ﻗـﺮﺏ‬
‫ﺗﻮﺟﻴﻬﻪ‪ .‬ﻭﺑﻌﺪﻩ ﻋﻦ ﺍﻟﺘﺄﻭﻳﻼﺕ‪.‬‬
‫ﻉ ﻳﺪﻋﻮ ﺇﱃ ﺍﳊﻤﻞ ﻋﻠﻰ ﻣﻮﺿﻊ ) ﹶﺃ ﹼﻥ ( ﰲ ﺍﻵﻳﺔ‪ ،‬ﻷﻥ ﰲ‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ) :‬ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﺩﺍ ٍ‬
‫ﺍﻟﻜﻼﻡ ﻣﻨﺪﻭﺣﺔ ﻋﻨﻪ ﻭﻫﻮ ﺍﻟﻌﻄﻒ ﻋﻠﻰ ﺍﳌﻀﻤﺮ ﰲ ) ﺑﺮﻱﺀ (‪ .‬ﻷﻧﻪ ﻗﺪ ﺳ ‪‬ﺪ ﻃـﻮﻝ ﺍﻟﻜـﻼﻡ‬
‫ﺑﺎﳉﺎﺭ ﻭﺍ‪‬ﺮﻭﺭ ﻣﺴﺪ ﺍﻟﺘﺄﻛﻴﺪ‪ ،‬ﺑﻘﻮﻟﻪ ) ﻣﻦ ﺍﳌﺸﺮﻛﲔ(‪ ،‬ﻭﻃﻮﻝ ﺍﻟﻜﻼﻡ ﻳﺴ ‪‬ﺪ ﻛـﺜﲑﹰﺍ ﻣـﺴ ‪‬ﺪ‬
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‫ﺍﻟﺘﺄﻛﻴﺪ ﻣﺜﻞ‪ ) :‬ﻣﺎ ﹼﺃﺷ‪‬ﺮﻛﹾﻨﺎ ﻭﻻ ﺁﺑﺎﺅﻧﺎ ((‪.‬‬

‫‪ -١‬ﺍﻹﻣﻼﺀ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.(١١ /٢ ) .‬‬

‫‪ -٢‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪.( ٩٠ /١ ) .‬‬
‫‪ -٣‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ .( ٢٢٤ /١ ) .‬ﻭﺍﻵﻳﺔ ﻣﻦ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.( ١٤٨‬‬
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‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻭ ‪‬ﻋﻠﹼ ‪‬ﻢ ﺁﺩ ‪‬ﻡ ﺍ َﻷ ‪‬ﺳﻤﺎ َﺀ ﹸﻛﻠﹼ ‪‬ﻬﺎ ‪.‬‬
‫ﻼ ﻟﺒﺪﺍﻳﺔ ﺍﳊﺪﻳﺚ ﺑﺎﻻﺳﻢ ﻗﺒﻞ ﺍﻟﻔﻌﻞ ﻭﺍﳊـﺮﻑ‪،‬‬ ‫ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻣﻌﻠ ﹰ‬
‫ﱳ ﻋﻠﻰ ﻧﺒﻴﻪ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ‪:‬‬
‫ﻷﻥ ﻛﻞ ﺷﻲﺀ ﳏﻤﻮﻝ ﻋﻠﻰ ﺍﻻﺳﻢ‪ ،‬ﻭﻷﻥ ﺍﷲ ﺗﻌﺎﱃ ﳌﺎ ﺍﻣ ‪‬‬
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‫) ﻭﻋﻠﻢ ﺁﺩﻡ ﺍﻷﲰﺎﺀ ﻛﻠﻬﺎ (‪.‬‬
‫ﻻ ﺷﻚ ﺃﻥ ﺃﻗﺴﺎﻡ ﺍﻟﻜﻼﻡ ﻋﻨﺪ ﺍﻟﻨﺤﺎﺓ ﺛﻼﺛﺔ‪ :‬ﺍﺳﻢ ﻭﻓﻌﻞ ﻭﺣﺮﻑ‪.‬‬
‫ﻭﻗﺪ ﺗﻜﻠﻢ ﺍﻟﻨﺤﺎﺓ ﰲ ﻋﻠﺔ ﺗﺴﻤﻴﺔ ﻛﻞ ﻗﺴﻢ ﻣﻦ ﻫﺬﻩ ﺍﻷﻗﺴﺎﻡ ﺍﻟﱵ ﻋﻠﻴﻬﺎ ﻣـﺪﺍﺭ ﺍﻟﻜـﻼﻡ ﰲ‬
‫ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻛﻤﺎ ﻭﻗﻔﻮﺍ ﻋﻨﺪ ﺳﺒﺐ ﺗﻘﺪﱘ ﺍﻻﺳﻢ ﻋﻠﻰ ﻏﲑﻩ‪ ،‬ﻛﻤﺎ ﺳﻴﺄﰐ ﺃﺛﻨﺎﺀ ﲢﻠﻴﻞ ﻫﺬﺍ ﺍﻟﺸﺎﻫﺪ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﺍﻷﻧﺒﺎﺭﻱ‪ ) :‬ﻭﳌﺎ ﻛﺎﻥ ﺍﻻﺳﻢ ﳜﱪ ﺑﻪ ﻭﳜﱪ ﻋﻨﻪ‪ ،‬ﻭﺍﻟﻔﻌﻞ ﳜﱪ ﺑﻪ ﻭﻻ ﳜﱪ‬
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‫ﻋﻨﻪ‪ ،‬ﻭﺍﳊﺮﻑ ﻻ ﳜﱪ ﺑﻪ ﻭﻻ ﳜﱪ ﻋﻨﻪ‪ ،‬ﻓﻘﺪ ﲰﺎ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﻭﺍﳊﺮﻑ ﺃﻱ ﺍﺭﺗﻔﻊ (‪.‬‬
‫ﻭﻗﺪ ﻓﺼ‪‬ﻞ ﺍﻷﻧﺒﺎﺭﻱ ﺍﻟﻘﻮﻝ ﰲ ﺍﺷﺘﻘﺎﻕ ﺍﻻﺳﻢ‪ ،‬ﻭﺫﻛﺮ ﺍﳋﻼﻑ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺑﲔ ﺍﻟﻜﻮﻓﻴﲔ‬
‫ﻭﺍﻟﺒﺼﺮﻳﲔ ﺑﻘﻮﻟﻪ‪ ) :‬ﺫﻫﺐ ﺍﻟﻜﻮﻓﻴﻮﻥ ﺇﱃ ﺃﻥ ﺍﻻﺳﻢ ﻣﺸﺘﻖ ﻣﻦ ﺍﻟﻮﺳﻢ ﻭﻫﻮ ﺍﻟﻌﻼﻣﺔ‪ ،‬ﻭﺫﻫﺐ‬
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‫ﺍﻟﺒﺼﺮﻳﻮﻥ ﺇﱃ ﺃﻧﻪ ﻣﺸﺘﻖ ﻣﻦ ﺍﻟﺴﻤﻮ‪ ،‬ﻭﻫﻮ ﺍﻟﻌﻠﻮ (‪.‬‬
‫ﻓﺎﳌﺰﻳﺔ ﺍﻟﱵ ﺃﺧﺬﻫﺎ ﺍﻻﺳﻢ ﻭﺃﻫﻠﺘﻪ ﻷﻥ ﻳﺘﻘﺪﻡ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﺍﻟﻔﻌﻞ ﻭﺍﳊﺮﻑ‪ ،‬ﺃﻧﻪ ﺷﺎﺭﻙ ﺍﻟﻨﻮﻉ‬
‫ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺧﱪﹰﺍ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ‪ ،‬ﻭﻳﻔﻀﻠﻪ ﰲ ﺃﻥ ﺍﳋﱪ ﻳﺼﺢ ﻋﻨﻪ‪ ،‬ﻭﺟﺐ ﺃﻥ ﻳ‪‬ﻠﻘﺐ ﲟﺎ ﻳﻨﱮﺀ‬
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‫ﻋﻦ ﻫﺬﻩ ﺍﳌﺰﻳﺔ‪ ،‬ﻓﻠﻘﺐ ﺑﺎﻻﺳﻢ‪ ،‬ﻟﻴﺪﻝ ﺫﻟﻚ ﻋﻠﻰ ﻋﻠﻮﻩ ﻭﺍﺭﺗﻔﺎﻋﻪ ﻋﻠﻰ ﺍﻟﻨﻮﻋﲔ ﺍﻵﺧﺮﻳﻦ‪.‬‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٩٢ /١ ) .‬ﺍﻟﺒﻘﺮﺓ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ٣١‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻭﻋﻠﹼﻢ ﺁﺩ ‪‬ﻡ ﺍﻷﲰﺎ َﺀ‬
‫ﺿﻬﻢ ﻋﻠﻰ ﺍﳌﻼﺋﻜ ِﺔ ﻓﻘﺎﻝ ﺃﻧﺒﺌﻮﱐ ﺑﺄﲰﺎ ِﺀ ﻫﺆﻻ ِﺀ ﺇﻥ ﻛﻨﺘﻢ ﺻﺎﺩﻗﲔ(‪.‬‬
‫ﻛﻠﻬﺎ ﹸﺛ ‪‬ﻢ ﻋﺮ ‪‬‬
‫‪ -٢‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪( ٩٢ /١ ) .‬‬
‫‪ -٣‬ﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﻷﻧﺒﺎﺭﻱ‪ ،‬ﺗﺢ ﳏﻤﺪ ‪‬ﺠﺔ ﺍﻟﺒﻴﻄـﺎﺭ‪ ،‬ﻣﻄﺒﻮﻋـﺎﺕ‬
‫ﺍ‪‬ﻤﻊ ﺍﻟﻌﻠﻤﻲ ﺍﻟﻌﺮﰊ‪ ،‬ﺩﻣﺸﻖ‪ ،‬ﺩ‪.‬ﺕ‪ ) .‬ﺹ ‪.( ٤‬‬
‫‪ -٤‬ﺍﻹﻧﺼﺎﻑ ﰲ ﻣﺴﺎﺋﻞ ﺍﳋﻼﻑ ﺑﲔ ﺍﻟﻨﺤﻮﻳﲔ ﺍﻟﺒﺼﺮﻳﲔ ﻭﺍﻟﻜﻮﻓﻴﲔ‪ ،‬ﺍﻷﻧﺒﺎﺭﻱ‪ ،‬ﺗﺢ ﳏﻤﺪ ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﻋﺒﺪﺍﳊﻤﻴـﺪ‪،‬‬
‫ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﺼﺮﻳﺔ‪ ،‬ﺑﲑﻭﺕ‪١٤٠٧ ،‬ﻫـ‪١٩٨٧ -‬ﻡ‪.( ٦ /١ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﻋﻠﻞ ﺍﻟﻨﺤﻮ‪ ،‬ﺃﺑﻮ ﺍﳊﺴﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﷲ ﺍﻟﻮﺭﺍﻕ‪ ،‬ﺗﺢ ﳏﻤﻮﺩ ﺟﺎﺳﻢ ﺍﻟﺪﺭﻭﻳﺶ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻟﺮﺷﺪ‪ ،‬ﺍﻟﺮﻳـﺎﺽ‪،‬‬
‫ﻁ‪١٤٢٠ ،١‬ﻫـ‪١٩٩٩ -‬ﻡ‪ ) .‬ﺹ ‪.( ١٣٨‬‬

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‫ﻭﻣﺪﺍﺭ ﻛﻼﻡ ﺍﻟﻨﺤﻮﻳﲔ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺃﻥ ﺍﻻﺳﻢ ﲰﺎ ﻭﺍﺭﺗﻔﻊ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﻭﺍﳊﺮﻑ ﲟﺰﻳﺔ ﺃﻧـﻪ‬
‫ﺺ ﻋﻠﻴﻪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺣﲔ ﻗﺎﻝ‪ ) :‬ﻓﺎﻟﻌﻠﹼﺔ ﰲ ﺗﻘﺪﱘ ﺍﻟﻜﻼﻡ ﻋﻠﻰ‬ ‫ﳜﱪ ﺑﻪ ﻭﳜﱪ ﻋﻨﻪ‪ ١.‬ﻭﻫﺬﺍ ﻣﺎ ﻧ ‪‬‬
‫ﺍﻻﺳﻢ ﻣﻦ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ﻷﻧﻪ ﺃﻗﻮﺍﻫﺎ ﻭﺃﻣﻜﻨﻬﺎ‪ .‬ﺑﺪﻟﻴﻞ ﺃﻧﻪ ﻳ‪‬ﺨﱪ ﺑﻪ ﻭﳜﱪ ﻋﻨﻪ‪ ،‬ﻣﻦ ﳓـﻮ‪ :‬ﺍﻟﻠﹸـ ‪‬ﻪ‬
‫ﷲ‪ .‬ﻭﺍﳊﺮﻑ ﻋﻜﺴﻪ ﻷﻧﻪ ﻻ ﻳ‪‬ﺨﱪ ﺑﻪ ﻭﻻ ﻳ‪‬ﺨﱪ ﻋﻨﻪ‪ ،‬ﻓﺄﹸﺧﺮ ﻟﺬﻟﻚ‪ .‬ﻭﺍﻟﻔﻌﻞ ﳜﱪ‬ ‫ﺭﺑ‪‬ﻨﺎ‪ ،‬ﻭﺭﺑ‪‬ﻨﺎ ﺍ ُ‬
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‫ﺑﻪ ﻭﻻ ﳜﱪ ﻋﻨﻪ‪ ،‬ﻓﻮ‪‬ﺳﻂ(‪.‬‬
‫ﻭﻗﺪ ﻛﺎﻥ ﻻﺑﻦ ﺟﲏ ﺭﺃﻱ ﰲ ﻣﺴﺄﻟﺔ ﺍﻷﲰﺎﺀ‪ ،‬ﻭﺫﻛﺮﻫﺎ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‪ .‬ﻓﻬﺬﻩ ﺍﻷﲰﺎﺀ‬
‫ﻫﻲ ﺃﲰﺎﺀ ﲨﻴﻊ ﺍﳌﺨﻠﻮﻗﺎﺕ ﲜﻤﻴﻊ ﺍﻟﻠﻐﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻔﺎﺭﺳﻴﺔ ﻭﺍﻟﺴﺮﻳﺎﻧﻴﺔ ﻭﺍﻟﻌﱪﺍﻧﻴﺔ ﻭﺍﻟﺮﻭﻣﻴـﺔ‬
‫ﻭﻏﲑﻫﺎ‪ ،‬ﻭﻛﺎﻥ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻭﻟﺪﻩ ﻣﻦ ﺑﻌﺪﻩ ﻳﺘﻜﻠﻤﻮﻥ ﺑﻠﻐﺔ ﻣﻦ ﻫﺬﻩ ﺍﻟﻠﻐـﺎﺕ ﻋﻠﻘـﺖ‬
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‫ﺑﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻟﻐﺘﻪ ﺍﻟﱵ ‪‬ﺎ ﻋ‪‬ﺮﻑ‪ ،‬ﻭﺗﻔﺮﻗﻮﺍ ‪‬ﺎ ﰲ ﺍﻷﺭﺽ‪.‬‬
‫ﰒ ﻳﺬﻛﺮ ﺗﻌﻠﻴﻞ ﺗﻘﺪﱘ ﺍﻷﲰﺎﺀ ﻋﻠﻰ ﺍﻷﻓﻌﺎﻝ ﻭﺍﳊﺮﻭﻑ‪ ،‬ﻣﻊ ﺃﻥ ﻣﺎ ﺗﻌﻠﻤﻪ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﱂ‬
‫ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺍﻷﲰﺎﺀ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺟﲏ‪ ) :‬ﻗﻴﻞ ﺍﻋﺘﻤﺪ ﺫﻟﻚ ﻣﻦ ﺣﻴﺚ ﻛﺎﻧﺖ ﺍﻷﲰﺎﺀ ﺃﻗﻮﻯ ﺍﻟﻘﺒﻞ‬
‫ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻭﻻ ﺑﺪ ﻟﻜﻞ ﻛﻼﻡ ﻣﻔﻴﺪ ﻣﻦ ﺍﻻﺳﻢ‪ ،‬ﻭﻗﺪ ﺗﺴﺘﻐﲏ ﺍﳉﻤﻠﺔ ﺍﳌﺴﺘﻘﻠﺔ ﻋﻦ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ‬
‫ﺍﳊﺮﻑ ﻭﺍﻟﻔﻌﻞ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻧﺖ ﺍﻷﲰﺎﺀ ﻣﻦ ﺍﻟﻘﻮﺓ ﻭﺍﻷﻭﻟﻴﺔ ﰲ ﺍﻟﻨﻔﺲ ﻭﺍﻟﺮﺗﺒﺔ ﻋﻠﻰ ﻣﺎ ﻻ ﺧﻔـﺎﺀ‬
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‫ﺑﻪ‪ ،‬ﺟﺎﺯ ﺃﻥ ‪‬ﻳﻜﺘﻔﻰ ‪‬ﺎ ﳑﺎ ﻫﻮ ﺗﺎ ٍﻝ ﳍﺎ ﻭﳏﻤﻮﻝ ﰲ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻪ ﻋﻠﻴﻬﺎ(‪.‬‬
‫ﺑﻌﺪ ﺗﻠﻚ ﺍﳌﻘﺪﻣﺔ ﺍﻟﱵ ﺑﺪﺃ ‪‬ﺎ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺷﺮﺣﻪ‪ ،‬ﺷﺮﻉ ﰲ ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﻔﺼﻮﻝ ﺍﻟﻌﺸﺮﺓ‬
‫ﺍﻟﱵ ﺃﻗﺎﻡ ﻋﻠﻴﻬﺎ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺣﻴﺚ ﺑ‪‬ﻴﻦ ﺃﻥ ﻛﻞ ﻓﺼﻞ ﻣﻦ ﻫﺬﻩ ﺍﻟﻔﺼﻮﻝ ﻣﺸﺘﻤﻞ ﻋﻠﻰ ﺛﻼﺛﺔ‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺍﻹﻳﻀﺎﺡ ﰲ ﻋﻠﻞ ﺍﻟﻨﺤﻮ‪ ،‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﺰﺟﺎﺟﻲ‪ ،‬ﺗﺢ ﻣﺎﺯﻥ ﺍﳌﺒﺎﺭﻙ‪ ،‬ﺩﺍﺭ ﺍﻟﻨﻔـﺎﺋﺲ‪،‬‬
‫ﻁ‪١٣٩٤ ،١‬ﻫـ‪١٩٧٤ -‬ﻡ‪ ،‬ﻁ‪١٤١٦ ،٦‬ﻫـ‪١٩٩٦ -‬ﻡ‪ ) .‬ﺹ ‪ ،( ٤٤ -٤٣‬ﻭﺃﺳـﺮﺍﺭ ﺍﻟﻌﺮﺑﻴـﺔ‪ ،‬ﺍﻷﻧﺒـﺎﺭﻱ‪.‬‬
‫) ﺹ ‪ ،( ٤‬ﻭﺍﳌﻘﺘﺼﺪ ﰲ ﺷﺮﺡ ﺍﻹﻳﻀﺎﺡ‪ ،‬ﻋﺒﺪﺍﻟﻘﺎﻫﺮ ﺍﳉﺮﺟﺎﱐ‪ ،‬ﺗﺢ ﻛﺎﻇﻢ ﲝﺮ ﺍﳌﺮﺟﺎﻥ‪ ،‬ﻣﻨـﺸﻮﺭﺍﺕ ﻭﺯﺍﺭﺓ ﺍﻟﺜﻘﺎﻓـﺔ‬
‫ﻭﺍﻹﻋﻼﻡ‪ ،‬ﺍﳉﻤﻬﻮﺭﻳﺔ ﺍﻟﻌﺮﺍﻗﻴﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﺮﺷﻴﺪ ﻟﻠﻨﺸﺮ‪١٩٨٢ ،‬ﻡ‪ ،( ٦٩ /١ ) .‬ﻭﺍﻟﻠﺒﺎﺏ ﰲ ﻋﻠـﻞ ﺍﻟﺒﻨـﺎﺀ ﻭﺍﻹﻋـﺮﺍﺏ‪،‬‬
‫ﺍﻟﻌﻜﱪﻱ‪ ،‬ﺗﺢ ﻋﺒﺪﺍﻹﻟﻪ ﻧﺒﻬﺎﻥ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺩﻣﺸﻖ‪ ،‬ﻁ‪١٤١٦ ،١‬ﻫـ‪١٩٩٥ -‬ﻡ‪ ،( ٤٤ /١ ) .‬ﻭﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﻣﻮﻓﻖ‬
‫ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﻳﻌﻴﺶ‪ ،‬ﻋﺎﱂ ﺍﻟﻜﺘﺐ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩ‪.‬ﺕ‪.( ٢٤ /١ ) .‬‬
‫‪ -٢‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٩٢ /١ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺍﳋﺼﺎﺋﺺ‪ ،‬ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﻋﺜﻤﺎﻥ ﺑﻦ ﺟﲏ‪ ،‬ﺗﺢ ﳏﻤﺪ ﻋﻠﻲ ﺍﻟﻨﺠﺎﺭ‪ ،‬ﻋﺎﱂ ﺍﻟﻜﺘﺐ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩ‪.‬ﺕ‪.( ٤١ /١ ) .‬‬
‫‪ -٤‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.( ٤٢ – ٤١ ) .‬‬
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‫ﺃﺷﻴﺎﺀ‪ ،‬ﻣﺎ ﻫﻮ ﰲ ﻧﻔﺴﻪ‪ ،‬ﻭﻣﺎ ﻗﺴﻤﺘﻪ‪ ،‬ﻭﻣﺎ ﺣﻜﻤﻪ‪ ،‬ﻷﻥ ﲟﻌﺮﻓﺔ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺍﻟﺜﻼﺛﺔ ﻳﺘﺤـﺼ‪‬ﻞ‬
‫ﺍﻟﻐﺮﺽ ﰲ ﻛﻞ ﻣﺎ ﻳﻔﺴﺮ ﰲ ﻫﺬﻩ ﺍﳌﻘﺪﻣﺔ‪.١‬‬
‫ﺃﻣﺎ ﻗﻮﻟﻪ‪ ) :‬ﻣﺎ ﻫﻮ ﰲ ﻧﻔﺴﻪ(‪ ،‬ﻓﻴﻌﲏ ﺑﻪ ﺗﻌﺮﻳﻒ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ﺃﻭ ﻣﻔﻬﻮﻣﻪ‪ .‬ﻭﻗﻮﻟـﻪ‪ ) :‬ﻭﻣـﺎ‬
‫ﻗﺴﻤﺘﻪ (‪ ،‬ﻓﺄﻗﺴﺎﻣﻪ ﻭﺃﻧﻮﺍﻋﻪ‪ .‬ﻭﻗﻮﻟﻪ‪ ) :‬ﻭﻣﺎ ﺣﻜﻤﻪ(‪ ،‬ﺃﻱ‪ :‬ﻣﻌﺮﻓﺔ ﺇﻋﺮﺍﺑﻪ‪.‬‬
‫ﰒ ﺑﺪﺃ ﺑﺘﻌﺮﻳﻒ ﺍﻻﺳﻢ‪ ،‬ﻭﺳﺒﺐ ﺗﺴﻤﻴﺘﻪ‪ ،‬ﻭﻗﺴﻤﺔ ﺍﻷﲰﺎﺀ ﻇﺎﻫﺮ ﻭﻣﻀﻤﺮ ﻭﻣﺒـﻬﻢ‪ ،‬ﻭﺃﺧـﺬ‬
‫ﺑﺬﻛﺮ ﺗﻌﺮﻳﻔﺎ‪‬ﺎ ﻭﺗﻘﺴﻴﻤﺎ‪‬ﺎ‪ .‬ﻭﱂ ﻳﺴﺘﺸﻬﺪ ﻋﻠﻰ ﺫﻟﻚ ﻛﻠﻪ ﺇﱃ ﺃﻥ ﻭﺻﻞ ﰲ ﺣﺪﻳﺜﻪ ﺇﱃ ﲨـﻊ‬
‫ﺍﳌﺆﻧﺚ ﺍﻟﺴﺎﱂ‪.‬‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.(٩٤/١ ) .‬‬

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 ‫ﻣﺒﺤﺚ ﲨﻊ ﺍﳌﺆﻧﺚ ﺍﻟﺴﺎﱂ‪:‬‬
‫ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﰲ ﻫﺬﺍ ﺍﳌﺒﺤﺚ ﺑﺸﺎﻫﺪﻳﻦ ﻗﺮﺁﻧﻴﲔ ﳘﺎ‪::‬‬
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‫ﺕ ﻟ ﹸﻜ ‪‬ﻢ (‪.‬‬
‫ﺙ ‪‬ﻋﻮ‪‬ﺭﺍ ٍ‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ) :‬ﺛﹶﻼ ﹸ‬
‫‪٢‬‬
‫ﺕ(‪.‬‬
‫ﺕ ﺍﳉﻨ‪‬ﺎ ِ‬
‫ﺍﻟﺸﺎﻫﺪ ﺍﻟﺜﺎﱐ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﰲ ‪‬ﺭ ‪‬ﻭﺿ‪‬ﺎ ِ‬

‫ﻗﺎﻝ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ) :‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻌﲔ ﺣﺮﻑ ﻋﻠﺔ‪ ،‬ﻣﺜﻞ‪ :‬ﺟ ‪‬ﻮﺯ‪‬ﺓ ﻭ‪‬ﺑ‪‬ﻴﻀ‪‬ﺔ ﻭ ﹸﻃﻮ‪‬ﺑﺔ ﻭِﺗﻴ‪‬ﻨـﺔ‪ ،‬ﻓـﺈﻥ‬
‫ﲨﻴﻊ ﺫﻟﻚ ﻳﺒﻘﻰ ﺳﺎﻛﻨﹰﺎ ﻟﺜﻘﻞ ﺍﳊﺮﻛﺔ ﻋﻠﻰ ﺣﺮﻑ ﺍﻟﻌﻠﺔ(‪.٣‬‬
‫ﻭﻗﺪ ﻋﺮﺽ ﺳﻴﺒﻮﻳﻪ ﻟﻜﻠﻤﺔ ) ‪‬ﺑ‪‬ﻴﻀﺎﺕ ( ﰲ ﺳﻴﺎﻕ ﺣﺪﻳﺜﻪ ﻋﻦ ﺍﳌﺆﻧﺚ ﺍﻟﺬﻱ ﺍﺗﺼﻠﺖ ﲟﻔـﺮﺩﻩ‬
‫ﺍﳍﺎﺀ‪ ،‬ﺃﻭ ﱂ ﺗﺘﺼﻞ ﺑﻘﻮﻟﻪ‪ ):‬ﻭﻗﺪ ﳚﻤﻌﻮﻥ ﺍﳌﺆﻧﺚ ﺍﻟﺬﻱ ﻟﻴﺴﺖ ﻓﻴﻪ ﻫﺎﺀ ﺍﻟﺘﺄﻧﻴﺚ ﺑﺎﻟﺘﺎﺀ ﻛﻤـﺎ‬
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‫ﺕ(‪.‬‬
‫ﺕ ﻭ ‪‬ﺟ ‪‬ﻮﺯﺍ ‪‬‬
‫ﻀﺎ ‪‬‬
‫ﻭﺃﲨﻌﻮﺍ ﻓﻴﻬﺎ ﻋﻠﻰ ﻟﻐﺔ ﻫﺬﻳ ٍﻞ ﻷ‪‬ﻢ ﻳﻘﻮﻟﻮﻥ ‪‬ﺑ‪‬ﻴ ‪‬‬
‫ﻀﺎﺕ ﻭﻋ ‪‬ﻮﺭﺍﺕ ﻟﻐﺔ ﻟﺒﻌﺾ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻋﻠﻴﻪ ﺟﺎﺀﺕ ﻗـﺮﺍﺀﺓ ﺍﻟﻔـﺘﺢ ﰲ‬ ‫ﻓﺘﺤﺮﻳﻚ ﺍﻟﻌﲔ ﻣﻦ ‪‬ﺑ‪‬ﻴ ‪‬‬
‫‪٥‬‬
‫ﻋﻮ‪‬ﺭﺍﺕ‪.‬‬
‫ﻭﺍﻷﺻﻞ ﰲ ﻛﻞ ﻣﺆﻧﺚ ﻣﻌﺘﻞ ﺍﻟﻌﲔ ﻋﻠﻰ ﻭﺯﻥ ) ﹶﻓ ‪‬ﻌﻠﹶﺔ( ﺃﻥ ﳚﻤﻊ ﻋﻠﻰ ﹶﻓﻌ‪‬ـﻼﺕ – ﺑﻔـﺘﺢ‬
‫ﺻﺤ‪‬ﻔﺎﺕ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﳓﻮ‪ :‬ﹶﻟﻮ‪‬ﺯﺓ ﻭ ‪‬ﺟﻮ‪‬ﺯﺓ ﻭﻋ‪‬ـﻮ‪‬ﺭﺓ‬ ‫ﺤﻔﹶﺔ ﻭ ‪‬‬
‫ﺻ‪‬‬‫ﺍﻟﻌﲔ‪ -‬ﳓﻮ‪ :‬ﺟﻔﹾﻨﺔ ﻭ ‪‬ﺟﻔﹶﻨﺎﺕ‪ ،‬ﻭ ‪‬‬
‫ﻀﺔ‪ ،‬ﻓﺎﻷﻛﺜﺮ ﺃﻥ ﺗﺴﻜﻦ‪ .‬ﻭﺇﳕﺎ ﻛﺎﻧﺖ ﺳﺎﻛﻨﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻌﲔ ﻣﻌﺘﻠﺔ‪ ،‬ﻷﻥ ﺍﳊﺮﻛﺔ ﺗﻮﺟﺐ‬ ‫‪‬ﻭ‪‬ﺑﻴ ‪‬‬
‫‪٦‬‬
‫ﻼ ﰲ ﺍﻟﻮﺍﻭ ﻭﺍﻟﻴﺎﺀ‪ ،‬ﻓﺴﻜﻨﻮﳘﺎ ﻫﺮﺑﹰﺎ ﻣﻦ ﺛﻘﻞ ﺍﳊﺮﻛﺔ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﻭﺣﺮﺻﹸﺎ ﻋﻠﻰ ﺗﺼﺤﻴﺤﻬﻤﺎ‪.‬‬ ‫ﺛﻘ ﹰ‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ١١٢ /١ ) .‬ﺍﻟﻨﻮﺭ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ٥٨‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟـﺬﻳ ‪‬ﻦ‬
‫ﲔ ﺗﻀﻌ‪‬ﻮ ﹶﻥ‬
‫ﺠ ِﺮ ﻭﺣ ‪‬‬
‫ﺕ ﻣﻦ ﻗﺒ ِﻞ ﺻﻼ ِﺓ ﺍﻟﻔ ‪‬‬
‫ﺙ ﻣﺮﺍ ٍ‬
‫ﳊﹸﻠ ‪‬ﻢ ﻣﻨﻜﻢ ﺛﻼ ﹶ‬
‫ﺁﻣﻨﻮﺍ ﻟﻴﺴﺘﺌﺬﻧ ﹸﻜﻢ ﺍﻟﺬﻳﻦ ﻣﻠﻜﺖ ﺃﳝﺎ‪‬ﻧﻜﻢ ﻭﺍﻟﺬﻳ ‪‬ﻦ ﱂ ﻳﺒﻠﻐ‪‬ﻮﺍ ﺍ ﹸ‬
‫ﺕ ﻟ ﹸﻜﻢ (ُ‪.‬‬‫ﺙ ﻋﻮﺭﺍ ٍ‬ ‫ﺸﺎ ِﺀ ﺛﻼ ﹸ‬
‫ﺻﻼ ِﺓ ﺍﻟ ِﻌ ‪‬‬
‫ﺛﻴﺎﺑ ﹸﻜﻢ ِﻣ ‪‬ﻦ ﺍﻟ ﹼﻈﻬﲑ ِﺓ ﻭ ِﻣﻦ ﺑﻌ ِﺪ ‪‬‬
‫ﲔ‬‫‪ -٢‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ) .( ١١٢ /١ ) .‬ﺍﻟﺸﻮﺭﻯ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ٢٢‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﺗﺮﻯ ﺍﻟﻈﺎﳌ ‪‬‬
‫ﺕ ﺍﳉﻨﺎﺕ ﳍﻢ ﻣﺎ ﻳﺸﺎﺀﻭﻥ ﻋﻨﺪ ﺭ‪‬ﻢ ﺫﻟﻚ‬ ‫ﺕ ﰲ ﺭﻭﺿﺎ ِ‬‫ﲔ ﳑﺎ ﻛﺴﺒﻮﺍ ﻭﻫﻮ ﻭﺍﻗ ‪‬ﻊ ‪‬ﻢ ﻭﺍﻟﺬﻳ ‪‬ﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤﻠﻮﺍ ﺍﻟﺼﺎﳊﺎ ِ‬ ‫‪‬ﻣﺸ‪‬ﻔﻘ ‪‬‬
‫ﻫﻮ ﺍﻟﻔﻀ ﹸﻞ ﺍﻟﻜﺒﲑ(‪.‬‬
‫‪ -٣‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ١١٢ /١ ) .‬‬
‫‪ -٤‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،‬ﺗﺢ ﻋﺒﺪﺍﻟﺴﻼﻡ ﻫﺎﺭﻭﻥ‪ ،‬ﺩﺍﺭ ﺍﳉﻴﻞ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪ ،١‬ﺩ‪.‬ﺕ‪.( ٦٠٠ /٣ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻋﺮﺍﺑﻪ‪ ،‬ﺍﻟﺰﺟﺎﺝ‪.( ٣٤ /٤ ) .‬‬
‫‪ -٦‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ .‬ﻭﻳﻨﻈﺮ‪ :‬ﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﺍﻷﻧﺒﺎﺭﻱ‪ ) .‬ﺹ ‪.( ٣٥٤‬‬
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‫ﻗﺎﻝ ﺍﺑﻦ ﻳﻌﻴﺶ‪ ) :‬ﺇﺫﺍ ﺃﻋﺘﻠﺖ ﺍﻟﻌﲔ ﻣﻦ ﺍﻻﺳﻢ ﺍﳌﺆﻧﺚ‪ ،‬ﻓﻤﺎ ﻛﺎﻥ ﻣﻨﻪ ﺑﻮﺯﻥ ﻓﻌ‪‬ﻠﺔ ﻛﺠ‪‬ـﻮ‪‬ﺯﺓ‬
‫ﺙ‬
‫ﻭ ‪‬ﻋ‪‬ﻴﺒ‪‬ﺔ ﻓﺈﻧﻚ ﺗﺴﻜﻦ ﺣﺮﻑ ﺍﻟﻌﻠﺔ ﻣﻨﻪ ﻓﺘﻘﻮﻝ‪ ) :‬ﺟﻮ‪‬ﺯﺍﺕ( ﻭ ) ‪‬ﻋﻴ‪‬ﺒﺎﺕ( ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ ) :‬ﺛﻼ ﹸ‬
‫ﺕ(‪ ،‬ﻭﻻ ﳛﺮﻛﻮﻥ ﻓﻴﻘﻮﻟﻮﺍ‪ :‬ﺟﻮ‪‬ﺯﺍﺕ ﻭ‪‬ﺑﻴ‪‬ـﻀﺎﺕ‬ ‫ﺕ ﺍﳉ‪‬ﻨﺎ ِ‬
‫ﺿﺎ ِ‬
‫ﺕ ﻟ ﹸﻜﻢ(‪ ،‬ﻭﻗﺎﻝ‪ ) :‬ﰲ ‪‬ﺭ ‪‬ﻭ ‪‬‬
‫‪‬ﻋﻮ‪‬ﺭﺍ ٍ‬
‫ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺟﻔﹶﻨﺎﺕ ﻭ‪‬ﺗﻤ‪‬ﺮﺍﺕ‪ ،‬ﻛﺄ‪‬ﻢ ﻛﺮﻫﻮﺍ ﺣﺮﻛﺔ ﺍﻟﻌﻠﺔ ﻭﻗﺒﻠﻪ ﻣﻔﺘﻮﺡ ﻓﻴﻘﻠﺐ ﺃﻟﻔﹰﺎ ﻓﻴﻘﺎﻝ‪:‬‬
‫ﺟﺎﺯﺍﺕ ﻭﺑﺎﺿﺎﺕ‪ ،‬ﻓﻴﻠﺘﺒﺲ ﻓﻌ‪‬ﻠﺔ ﺳﺎﻛﻨﺔ ﺍﻟﻌﲔ ‪ ،‬ﺑﻔﻌ‪‬ﻠﺔ ﻣﻔﺘﻮﺣﺔ ﺍﻟﻌـﲔ ﳓـﻮ‪ :‬ﺩﺍﺭﺓ ﻭﺩﺍﺭﺍﺕ‬
‫ﻭﻗﺎﻣﺔ ﻭﻗﺎﻣﺎﺕ (‪.١‬‬
‫ﻭ) ‪‬ﻋﻮ‪‬ﺭﺍﺕ( ﺑﻔﺘﺢ ﺍﻟﻮﺍﻭ‪ ،‬ﻫﻲ ﻟﻐﺔ ﻫﺬﻳﻞ ﺑﻦ ﻣﺪﺭﻛﺔ‪ ،‬ﻭﺑﲏ ﲤﻴﻢ‪ ،‬ﻳﻔﺘﺤﻮﻥ ﻋﲔ ﹶﻓﻌ‪‬ﻼﺕ ﻭﺍﻭﹰﺍ‬
‫ﺃﻭ ﻳﺎ ًﺀ‪ ٢.‬ﻗﺎﻝ ﺍﺑﻦ ﻳﻌﻴﺶ‪ ) :‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻘﻮﻝ ‪‬ﺟﻮ‪‬ﺯﺍﺕ ﻭ‪‬ﺑﻴ‪‬ﻀﺎﺕ ﻓﻴﻔﺘﺢ ﻭﻻ ﻳﻘﻠﺐ ﻷﻥ ﺍﻟﻔﺘﺤﺔ‬
‫‪٣‬‬
‫ﻋﺎﺭﺿﺔ ﻭﻫﻲ ﻟﻐﺔ ﳍﺬﻳﻞ (‪.‬‬
‫ﻭﺍﻟﺮﺍﺟﺢ ﻫﻮ ﺇﺳﻜﺎﻥ ﺍﻟﻮﺍﻭ ﻷﻥ ﺍﳉﻤﻬﻮﺭ ﻭﻋﺎﻣﺔ ﺍﻟﻌﺮﺏ ﻛﺮﻫﻮﺍ ﲢﺮﻳﻚ ﺍﻟﻌﲔ ﻓﻴﻤﺎ ﻛـﺎﻥ‬
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‫ﻋﻴﻨﻪ ﻭﺍﻭﹰﺍ ﺃﻭ ﻳﺎ ًﺀ ﳌﺎ ﻛﺎﻥ ﻳﻠﺰﻡ ﻣﻦ ﺍﺳﺘﺜﻘﺎﻝ ﺍﳊﺮﻛﺔ ﺃﻭ ﺍﻻﻧﻘﻼﺏ ﺇﱃ ﺍﻷﻟﻒ‪.‬‬
‫ﻭﰲ ) ﺛﻼﺙ ﻋﻮ‪‬ﺭﺍﺕ ﻟﻜﻢ( ﻗﺮﺍﺀﺗﺎﻥ‪ :‬ﺍﻟﺮﻓﻊ‪ ،‬ﻭﺍﻟﻨﺼﺐ‪.‬‬
‫ﺃﻭ ﹰﻻ‪ :‬ﻗﺮﺍﺀﺓ ﺍﻟﺮﻓﻊ‪ :‬ﻋﻠﻰ ﺃﻥ ) ﺛﻼﺙ( ﺧﱪ ﻣﺒﺘﺪﺃ ﳏﺬﻭﻑ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻫ‪‬ﻦ ﺛﻼ ﹸ‬
‫ﺙ ﻋﻮﺭﺍﺕ‪،‬‬
‫‪٥‬‬
‫ﺖ ﺍﻟﻌﻮﺭﺍﺕ‪.‬‬‫ﻭﻗﺪ‪‬ﺭﻩ ﺍﻟﻔﺮﺍﺀ‪ :‬ﻫﺬﻩ ﺍﳋﺼﺎ ﹸﻝ ﻭﻗ ‪‬‬
‫ﺙ( ﻗﺎﻝ ﺍﻟﺰﳐﺸﺮﻱ‪ ) ) :‬ﻳﻜﻮﻥ ﻟﻴﺲ ﻋﻠﻴﻜﻢ( ﺍﳉﻤﻠﺔ ﰲ ﳏﻞ ﺭﻓـﻊ ﻋﻠـﻰ‬ ‫ﻭﻋﻠﻰ ﺭﻓﻊ ) ﺛﻼ ﹸ‬
‫ﺍﻟﻮﺻﻒ‪ ،‬ﻭﺍﳌﻌﲎ‪ :‬ﻫ‪‬ﻦ ﺛﻼﺙ ﻋﻮﺭﺍﺕ ﳐﺼﻮﺻﺔ ﺑﺎﻻﺳﺘﺌﺬﺍﻥ(‪ ٦.‬ﻭﻗﺪ‪‬ﺭﻩ ﺃﺑﻮ ﺍﻟﺒﻘـﺎﺀ ﻋﻠـﻰ‬
‫‪٧‬‬
‫ﻑ ﺍﳌﺒﺘﺪﺃ ﻭﺍﳌﻀﺎﻑ(‪.‬‬‫ﺕ ﺛﻼﺙ ﻋﻮﺭﺍﺕ‪ ،‬ﻓﺤ‪‬ﺬ ‪‬‬ ‫ﺣﺬﻑ ﻣﻀﺎﻑ‪ ،‬ﻓﻘﺎﻝ‪ ) :‬ﺃﻱ ﻫﻲ ﺃﻭﻗﺎ ‪‬‬
‫ﻭﻳﺘﺒﲔ ﻣﻦ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﺘﻘﺪﻳﺮ‪ ،‬ﻣﻊ ﺍﺗﻔﺎﻗﻬﺎ ﰲ ﻭﺟﻪ ﺍﻟﺮﻓﻊ‪.‬‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ ﻳﻌﻴﺶ‪.( ٣٠ /٥ ) .‬‬

‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ .( ٦٠٠ /٣ ) .‬ﻭﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﺑﻔﺘﺢ ﺍﻟﻮﺍﻭ ﻗﺮﺃ ‪‬ﺎ ﺍﻷﻋﻤﺶ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺸﺎﻑ‪ ،‬ﺍﻟﺰﳐﺸﺮﻱ‪.‬‬
‫) ‪ ،(٢٥٨ /٣‬ﻭ ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪ ،( ٤٣٣ / ٦ ) .‬ﻭﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ ﺍﳊﻠﱯ‪.( ٤٤٠ /٨ ) .‬‬
‫‪ -٣‬ﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ ﻳﻌﻴﺶ‪.( ٣٠ /٥ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﻟﻘﺮﻃﱯ‪ ،( ٢٣٧ /١٢ ) .‬ﻭﺣﺠﺔ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﺃﺑﻮ ﺯﺭﻋﺔ ﺑﻦ ﺯﳒﻠﺔ‪ ،‬ﺗﺢ ﺳﻌﻴﺪ ﺍﻷﻓﻐـﺎﱐ‪،‬‬
‫ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪١٣٩٩ ،٢‬ﻫـ‪١٩٧٩ -‬ﻡ‪.( ٥٠٦ /١ ) .‬‬
‫‪ -٥‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻔﺮﺍﺀ‪.( ٢٢٣ /٢ ) .‬‬
‫‪ -٦‬ﺍﻟﻜﺸﺎﻑ‪ ،‬ﺍﻟﺰﳐﺸﺮﻱ‪.( ٢٥٨ /٣ ) .‬‬
‫‪ -٧‬ﺍﻹﻣﻼﺀ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.( ١٥٩ /٢ ) .‬‬
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 ‫‪١‬‬
‫ﻭﻗﺮﺍﺀﺓ ﺍﻟﺮﻓﻊ ﻗﺮﺃ ‪‬ﺎ ﻋﺎﻣﺔ ﻗﺮﺍﺀ ﺍﳌﺪﻳﻨﺔ ﻭﺍﻟﺒﺼﺮﺓ‪.‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﻗﺮﺍﺀﺓ ﺍﻟﻨﺼﺐ‪ :٢‬ﻭﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﲢﺘﻤﻞ ﺛﻼﺛﺔ ﺃﻭﺟﻪ‪:‬‬
‫ﺙ‬
‫ﺕ ( ﰲ ﺍﻵﻳﺔ ﺍﻟـﺴﺎﺑﻘﺔ ) ﺛـﻼ ﹶ‬
‫ﺙ ﻣﺮﺍ ٍ‬ ‫ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ) ﺛﻼ ﹶ‬
‫ﺙ ( ﺑﺪﻝ ﻣﻦ ﻗﻮﻟﻪ‪ ) :‬ﺛﻼ ﹶ‬
‫ﺕ ﻣﻦ ﻗﺒ ِﻞ ﺻﻼ ِﺓ ﺍﻟﻔﺠﺮ‪ ،( ...‬ﻭﺛﻼﺙ ﻧ‪‬ﺼﺐ ﻋﻠﻰ ﺍﻟﻈﺮﻓﻴﺔ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﻋﻄﻴـﺔ‪ ) :‬ﻭﻫـﺬﺍ‬
‫‪‬ﻣﺮ‪‬ﺍ ٍ‬
‫ﺤﺬِﻑ ﺍﳌﻀﺎﻑ ﻭﺃﹸﻗﻴﻢ ﺍﳌﻀﺎﻑ ﺇﻟﻴـﻪ‬‫ﺍﻟﺒﺪﻝ ﺇﳕﺎ ﻳﺼﺢ ﻣﻌﻨﺎﻩ ﺑﺘﻘﺪﻳﺮ ﺃﻭﻗﺎﺕ ﺛﻼﺙ ﻋﻮﺭﺍﺕ‪ ،‬ﻓ ‪‬‬
‫‪٤‬‬
‫ﻣ‪‬ﻘﺎﻣﻪ(‪ ٣.‬ﻭﺇﻟﻴﻪ ﺫﻫﺐ ﺍﻟﺰﳐﺸﺮﻱ‪.‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ) ﺛﻼﺙ ( ﺑﺪﻝ ﻣﻦ ﺍﻷﻭﻗﺎﺕ ﺍﳌﺬﻛﻮﺭﺓ‪ .‬ﻗﺎﻟﻪ ﺃﺑﻮ ﺍﻟﺒﻘﺎﺀ‪ ٥.‬ﻭﳏـﻞ ﺍﻟﺒـﺪﻝ‬
‫ﺍﻟﻨﺼﺐ‪ ،‬ﻭﻫﺬﻩ ﺍﻷﻭﻗﺎﺕ ﳏﻠﻬﺎ ﺍﻟﻨﺼﺐ‪ ،‬ﻷ‪‬ﺎ ﲟﻌﲎ ﺍﻟﺴﺎﻋﺎﺕ‪ ،‬ﻓﻬﻲ ﻛﺎﻟﻈﺮﻑ‪.‬‬
‫ﲔ‬
‫ﺠ ِﺮ ( ﻭ) ﻭﺣـ ‪‬‬
‫ﺻﻼ ِﺓ ﺍﻟﻔ ‪‬‬
‫ﻭﻫﺬﻩ ﺍﻷﻭﻗﺎﺕ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻵﻳﺔ ﻫﻲ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻣ ‪‬ﻦ ﻗﺒ ِﻞ ‪‬‬
‫‪٦‬‬
‫ﺸﺎﺀ (‪.‬‬‫ﺻﻼ ِﺓ ﺍﻟ ِﻌ ‪‬‬
‫ﻀ ‪‬ﻌﻮ ﹶﻥ ﺛﻴﺎ‪‬ﺑ ﹸﻜﻢ ِﻣﻦ ﺍﻟ ﹼﻈﻬﲑ ِﺓ ( ﻭ ) ﻭ ِﻣ ‪‬ﻦ ﺑﻌ ِﺪ ‪‬‬
‫‪‬ﺗ ‪‬‬
‫‪٧‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ) ﺛﻼﺙ( ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺇﺿﻤﺎﺭ ﻓﻌﻞ ‪ .‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﺃﻋﲏ‪ .‬ﻗﺪ‪‬ﺭﻩ ﺃﺑﻮ ﺍﻟﺒﻘﺎﺀ‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ‪ ،‬ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ‪.( ١٦٣ /١٨ ) .‬‬

‫‪ -٢‬ﻭﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﻫﻲ ﻗﺮﺍﺀﺓ ﲪﺰﺓ ﻭﺍﻟﻜﺴﺎﺋﻲ ﻭﻋﺎﺻﻢ ﰲ ﺭﻭﺍﻳﺔ ﺃﰊ ﺑﻜﺮ‪ ) .‬ﺍﻟـﺴﺒﻌﺔ ﰲ ﺍﻟﻘـﺮﺍﺀﺍﺕ‪ ،‬ﺍﺑـﻦ ﳎﺎﻫـﺪ‪.‬‬
‫) ‪ .( ٤٥٩ /١‬ﻭﺯﺍﺩ ﺍﻟﺪﻣﻴﺎﻃﻲ ﺧﻠﻔﹰﺎ‪ .‬ﺇﲢﺎﻑ ﻓﻀﻼﺀ ﺍﻟﺒﺸﺮ‪ ،‬ﺍﻟﺪﻣﻴﺎﻃﻲ‪ .( ٤١٣ /١ ) .‬ﻗﺎﻝ ﺍﻟﻄﱪﻱ‪ ) :‬ﻭﻗﺮﺍﺀ ﻋﺎﻣـﺔ‬
‫ﻗﺮﺍﺀ ﺍﻟﻜﻮﻓﺔ ) ﺛﻼﺙ ﻋﻮﺭﺍﺕ ( ﺑﻨﺼﺐ ) ﺛﻼﺙ(‪ .‬ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ‪ ،‬ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ‪ .( ١٦٣ /١٨ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺇﻋﺮﺍﺏ‬
‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻨﺤﺎﺱ‪.( ١٤٧ -١٤٦ /٣ ) .‬‬
‫‪ -٣‬ﺍﶈﺮﺭ ﺍﻟﻮﺟﻴﺰ‪ ،‬ﺍﺑﻦ ﻋﻄﻴﺔ‪.( ١٩٤ /١ ) .‬‬
‫‪ -٤‬ﺍﻟﻜﺸﺎﻑ‪ ،‬ﺍﻟﺰﳐﺸﺮﻱ‪.( ٢٥٨ /٣ ) .‬‬
‫‪ -٥‬ﺍﻹﻣﻼﺀ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ .( ١٥٩ /٢ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ‪ ،‬ﺍﻟﺸﻮﻛﺎﱐ‪.( ٥١ /٤ ) .‬‬
‫‪ -٦‬ﺍﻟﻨﻮﺭ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.( ٥٨‬‬
‫‪ -٧‬ﺍﻹﻣﻼﺀ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ .( ١٥٩ /٢ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﺒﻴﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.( ٩٧٧ /٢ ) .‬‬
‫‪٥٦‬‬
 ‫ﻣﺒﺤﺚ ﺍﻷﲰﺎﺀ ﺍﻟﺴﺘﺔ‪:‬‬

‫ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﰲ ﻫﺬﺍ ﺍﳌﺒﺤﺚ ﺑﺸﺎﻫﺪ ﻗﺮﺁﱐ ﻭﺍﺣﺪ‪:‬‬

‫‪١‬‬
‫ﲔ‪.‬‬
‫ﻱ ‪‬ﻭ ‪‬ﻣﻤ‪‬ﺎﺗِﻲ ِﻟﻠﱠ ِﻪ ‪‬ﺭﺏ‪ ‬ﺍﹾﻟﻌ‪‬ﺎﹶﻟ ِﻤ ‪‬‬
‫ﺤﻴ‪‬ﺎ ‪‬‬
‫ﺴﻜِﻲ ‪‬ﻭ ‪‬ﻣ ‪‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﹸﻗ ﹾﻞ ِﺇﻥﱠ ﺻ‪‬ﻼﺗِﻲ ‪‬ﻭ‪‬ﻧ ‪‬‬

‫ﺃﻭﺭﺩ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ) ﻭﳏﻴﺎﻱ( ﻣﻦ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﰲ ﺳﻴﺎﻕ ﺣﺪﻳﺜﻪ ﻋﻦ ) ﺍﳊﻤﻮ ( ﺑﺎﻋﺘﺒﺎﺭﻩ ﺍﲰﹰﺎ‬
‫ﻣﻦ ﺍﻷﲰﺎﺀ ﺍﻟﺴﺘﺔ‪ .‬ﻭﻛﻴﻒ ﻳ‪‬ﻀﺎﻑ ﻫﺬﺍ ﺍﻻﺳﻢ‪ -‬ﰲ ﺣﺎﻻﺗـﻪ ﺍﻟـﺜﻼﺙ ) ﺍﳍﻤـﺰ ﻭﺍﻟﻘـﺼﺮ‬
‫ﻭﺍﻹﻋﺮﺍﺏ ﺑﺎﳊﺮﻭﻑ (‪ -‬ﺇﱃ ﻳﺎﺀ ﺍﳌﺘﻜﻠﻢ ؟‪ .‬ﻭﻗﺪ ﻣﺜﹼﻞ ﻟﻠﻬﻤﺰﺑـ) ﻫﺬﺍ ‪‬ﺣ ‪‬ﻤﺌِـﻲ (‪ ،‬ﻭﻟﻠﻘـﺼﺮ‬
‫ﻱ (‪ ،‬ﻭﻟﻺﻋﺮﺍﺏ ﺑﺎﳊﺮﻭﻑ ﺑـ) ﻫﺬﺍ ‪‬ﺣﻤِﻲ ( ﻛﺄﰊ ﻭﺃﺧﻲ‪.‬‬ ‫ﺑـ) ﻫﺬﺍ ‪‬ﺣﻤ‪‬ﺎ ‪‬‬
‫ﻱ (‪،‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ) :‬ﻓﻠﻮ ﺳﻜﻨﺖ ﺍﻟﻴﺎﺀ ﳉﻤﻌﺖ ﺑﲔ ﺍﻟﺴﺎﻛﻨﲔ‪ ،‬ﻓﺄﻣﺎ ﻗﺮﺍﺀﺓ ﻣﻦ ﻗﺮﺃ ) ﻭﳏﻴﺎ ‪‬‬
‫‪٢‬‬
‫ﺑﺈﺳﻜﺎﻥ ﺍﻟﻴﺎﺀ‪ ،‬ﻓﺈﻧﻪ ﻏﲑ ﻣﻘﻴﺲ ﻋﻠﻴﻬﺎ (‪.‬‬
‫‪٣‬‬
‫ﻱ ( ﻗﺮﺍﺀﺓ ﻧﺎﻓﻊ‪ ،‬ﻭﻗﺮﺍﺀﺓ ﺍﳉﻤﻬﻮﺭ ﺑﺎﻟﻔﺘﺢ‪.‬‬‫ﻭﻗﺮﺍﺀﺓ ﺍﻹﺳﻜﺎﻥ ﻫﺬﻩ ﰲ ﻳﺎﺀ ) ﻭﳏﻴﺎ ‪‬‬
‫ﺍﻷﺻﻞ ﰲ ﺍﻻﺳﻢ ﺍﳌﻘﺼﻮﺭ ﺍﻟﺬﻱ ﺃﺿﻴﻒ ﺇﱃ ﻳﺎﺀ ﺍﳌﺘﻜﻠﻢ ﺃﻥ ﺗﻜﻮﻥ ﻳـﺎﺅﻩ ﻣﻔﺘﻮﺣـﺔ‪ ،‬ﺇﻻ ﺃﻥ‬
‫ﺍﳊﺮﻛﺔ ﺛﻘﻴﻠﺔ‪ ،‬ﻟﺬﻟﻚ ﺫﻫﺐ ﺑﻌﻀﻬﻢ ﺇﱃ ﺇﺳﻜﺎ‪‬ﺎ‪ .‬ﻓﻤﻦ ﺃﺳﻜﻨﻬﺎ ﻓﻌﻠﻰ ﺍﻻﺳﺘﺨﻔﺎﻑ‪ ،‬ﻟﻜﻨـﻪ‬
‫ﲨﻊ ﺑﲔ ﺳﺎﻛﻨﲔ‪ ،‬ﻭﺍﳉﻤﻊ ﺑﲔ ﺳﺎﻛﻨﲔ ﺟﺎﺋﺰ ﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻭﻝ ﺣﺮﻑ ﻣ ‪‬ﺪ ﻭﻟـﲔ‪ ،‬ﻷﻥ ﺍﳌـ ‪‬ﺪ‬
‫‪٤‬‬
‫ﺍﻟﺬﻱ ﻓﻴﻪ ﻳﻘﻮﻡ ﻣﻘﺎﻡ ﺣﺮﻛﺔ ﻳ‪‬ﺴﺘﺮﺍﺡ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻴﻔﺼﻞ ﺑﲔ ﺍﻟﺴﺎﻛﻨﲔ‪.‬‬
‫ﻭﻗﺪ ﺟﻮ‪‬ﺯ ﺍﻟﺰﺟﺎﺝ ﺇﺳﻜﺎﻥ ﻳﺎﺀ ﺍﳌﺘﻜﻠﻢ ﺇﺫﺍ ﻛﺎﻥ ﻣﺎ ﻗﺒﻠﻬﺎ ﻣﺘﺤﺮﻛﺎﹰ‪ ،‬ﻓﺈﺫﺍ ﻛـﺎﻥ ﻣـﺎ ﻗﺒﻠـﻬﺎ‬
‫‪٥‬‬
‫ﺳﺎﻛﻨﺎﹰ‪ ،‬ﻓﲑﻯ ﻭﺟﻮﺏ ﻓﺘﺢ ﺍﻟﻴﺎﺀ ﻓﻴﻬﺎ‪.‬‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ١٢٧ /١ ) .‬ﺍﻷﻧﻌﺎﻡ‪ :‬ﺍﻵﻳﺔ ) ‪.( ١٦٢‬‬
‫‪ -٢‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪.( ١٢٧ /١ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺴﺒﻌﺔ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ﺃﲪﺪ ﺑﻦ ﻣﻮﺳﻰ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﳎﺎﻫﺪ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﺗﺢ ﺷـﻮﻗﻲ ﺿـﻴﻒ‪ ،‬ﺩﺍﺭ‬
‫ﺍﳌﻌﺎﺭﻑ‪ ،‬ﻣﺼﺮ‪ ،‬ﻁ‪١٤٠٠ ،٢‬ﻫـ‪ ) .‬ﺹ ‪ ،( ٢٧٥‬ﻭﺣﺠﺔ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﺍﺑـﻦ ﺯﳒﻠـﺔ‪ ) .‬ﺹ ‪ ،( ٢٧٩‬ﻭﺍﻟﺘﻴـﺴﲑ ﰲ‬
‫ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﺴﺒﻊ‪ ،‬ﺃﺑﻮ ﻋﻤﺮﻭ ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﻋﻤﺮﻭ ﺍﻟﺪﺍﱐ‪ ،‬ﺗﺢ ﺍﻭﺗﻮ ﺗﺮﻳـﺰﻝ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘـﺎﺏ‬
‫ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪١٤٠٤ ،٢‬ﻫـ‪١٩٨٤ -‬ﻡ‪ ) .‬ﺹ ‪.( ١٠٨‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪ ،(١١١ /٢ ) .‬ﻭﻣﺸﻜﻞ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﻜﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ‪.(٢٧٩ /١ ) .‬‬
‫‪ -٥‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻋﺮﺍﺑﻪ‪ ،‬ﺍﻟﺰﺟﺎﺝ‪.(٢٥٢ -٢٥١ /٢ ) .‬‬
‫‪٥٧‬‬
‫ﻼ‪ ) :‬ﻭﺟﻪ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ‬
‫ﻭﻳﻌﻠﻞ ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﺍﻷﻧﺒﺎﺭﻱ ﻟﻘﺮﺍﺀﺓ ﺍﻹﺳﻜﺎﻥ ﰲ ﻳﺎﺀ ) ﻭﳏﻴﺎﻱ( ﻗﺎﺋ ﹰ‬
‫ﺃﻧﻪ ﻧﻮﻯ ﺍﻟﻮﻗﻒ ﻓﺤ‪‬ﺬﻑ ﺍﻟﻔﺘﺢ‪ ،‬ﻭﺇﻻ ﻓﻼ ﻭﺟﻪ ﳍﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﺣﺎﻝ ﺍﻟﻮﺻﻞ‪ ،‬ﺇﻻ ﺃﻧﻪ ﳚـﺮﻱ‬
‫‪١‬‬
‫ﺍﻟﻮﺻﻞ ﳎﺮﻯ ﺍﻟﻮﻗﻒ‪ ،‬ﻭﺫﻟﻚ ﺇﳕﺎ ﳚﻮﺯ ﰲ ﺣﺎﻝ ﺍﻟﻀﺮﻭﺭﺓ(‪.‬‬
‫ﻓﺎﻟﻮﺟﻪ ﰲ ﻗﺮﺍﺀﺓ ﺍﻹﺳﻜﺎﻥ‪ ،‬ﻳﻜﻮﻥ ﻋﻠﻰ ﻧﻴﺔ ﺍﻟﻮﻗﻒ ﻋﻠﻰ ﺍﻟﻴﺎﺀ ﰲ ) ﻭﳏﻴﺎﻱ(‪ ،‬ﺃﻣﺎ ﰲ ﺣـﺎﻝ‬
‫ﺍﻟﻮﺻﻞ ﻓﻼ ﳚﻮﺯ ﺇﻻ ﺍﻟﻔﺘﺢ‪ ،‬ﺃﻭ ﺃﻥ ﻳﺒﲎ ﻋﻠﻰ ﺍﻟﻀﺮﻭﺭﺓ‪ .‬ﻭﺇﺳﻜﺎﻥ ﺍﻟﻴﺎﺀ ﰲ ﺍﻹﺩﺭﺍﺝ ﱂ ﳚـﺰﻩ‬
‫ﺃﺣﺪ ﻣﻦ ﺍﻟﻨﺤﻮﻳﲔ ﺇﻻ ﻳﻮﻧﺲ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻨﺤﺎﺱ‪ ) :‬ﻭﻣﻦ ﻗﺮﺃ ﺑﻘﺮﺍﺀﺓ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ‪ -‬ﻳﻌﲏ ﻗﺮﺍﺀﺓ ﺇﺳﻜﺎﻥ ﺍﻟﻴﺎﺀ‪ -‬ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﺴﻠﻢ ﻣﻦ‬
‫‪٢‬‬
‫ﺍﻟﻠﺤﻦ ﻭﻗﻒ ﻋﻠﻰ ﳏﻴﺎﻱ‪ ،‬ﻓﻴﻜﻮﻥ ﻏﲑ ﻻﺣﻦ ﻋﻨﺪ ﲨﻴﻊ ﺍﻟﻨﺤﻮﻳﲔ(‪.‬‬
‫ﻭﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻣﻦ ﻗﺮﺃ ﺑﺈﺳﻜﺎﻥ ﺍﻟﻴﺎﺀ ﰲ ﺍﻹﺩﺭﺍﺝ ﻓﻘﺪ ﺃﺧﻄﺄ ﺇﻻ ﻋﻨﺪ ﻳﻮﻧﺲ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜـﻮﻥ‬
‫ﻗﺎﺻﺪﹰﺍ ﺍﻟﻮﻗﻒ ﻋﻠﻰ ﺍﻟﻴﺎﺀ‪.‬‬
‫ﻭﻗﺪ ﺃﺧﺬ ﺍﻟﺪﺍﱐ ﺑﺮﻭﺍﻳﺔ ﺍﻹﺳﻜﺎﻥ‪ .‬ﻗﺎﻝ‪ ) :‬ﺳﻜﻨﻬﺎ ﻧﺎﻓﻊ ﲞﻼﻑ ﻋﻦ ﻭﺭﺵ‪ ،‬ﻭﺍﻟﺬﻱ ﺃﻗﺮﺃﱐ ﺑﻪ‬
‫ﺍﺑﻦ ﺧﺎﻗﺎﻥ ﻋﻦ ﺃﺻﺤﺎﺑﻪ ﻋﻨﻪ ﺑﺎﻹﺳﻜﺎﻥ (‪ ٣.‬ﺇﻻ ﺃﻥ ﺃﺑﺎ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ ﻭﺻﻒ ﻗﺮﺍﺀﺓ ﺇﺳـﻜﺎﻥ‬
‫ﺍﻟﻴﺎﺀ ﺑﺎﻟﺸﺬﻭﺫ ﻗﻴﺎﺳﹰﺎ ﻭﺍﺳﺘﻌﻤﺎ ﹰﻻ ﺑﻘﻮﻟﻪ‪ ) :‬ﻭﻫﻲ ﺷﺎﺫﺓ ﰲ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻷ‪‬ﺎ ﲨﻌﺖ ﺑﲔ ﺳﺎﻛﻨﲔ‪،‬‬
‫ﻭﺷﺎﺫﺓ ﰲ ﺍﻻﺳﺘﻌﻤﺎﻝ‪ ،‬ﻭﻭﺟﻬﻬﺎ ﺃﻧﻪ ﻗﺪ ﺳ‪‬ﻤﻊ ﻣـﻦ ﺍﻟﻌـﺮﺏ‪ :‬ﺍﻟﺘﻘـﺖ ﺣﻠﻘﺘـﺎ ﺍﻟﺒﻄـﺎﻥ‪،‬‬
‫ﻭﻟﻔﻼﻥ ﺛﻠﺜﺎ ﺍﳌﺎﻝ (‪ ٤.‬ﻓﺎﻟﺘﻘﻰ ﺍﻟﺴﺎﻛﻨﺎﻥ ﰲ ﺣﻠﻘﺘﺎ ﺍﻟﺒﻄﺎﻥ‪ ،‬ﻭﺛﻠﺜﺎ ﺍﳌﺎﻝ‪.‬‬
‫ﻭﻭﺻﻒ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﺑﺄ‪‬ﺎ ﻏﲑ ﻣﻘﻴﺲ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺭﺟﺢ ﻗﺮﺍﺀﺓ ﺍﳉﻤﻬﻮﺭ ﺍﻟﱵ ﻫـﻲ‬
‫ﺑﻔﺘﺢ ﺍﻟﻴﺎﺀ ﰲ ) ﻭﳏﻴﺎﻱ(‪ ٥.‬ﻭﻧﻘﻞ ﺍﺑﻦ ﳎﺎﻫﺪ ﺭﻭﺍﻳﺔ ﻟﻮﺭﺵ ﻋﻦ ﻧﺎﻓﻊ ﺃﻧﻪ – ﺃﻱ ﻧﺎﻓﻊ‪ -‬ﻓﺘﺢ ﻳﺎﺀ‬
‫‪٦‬‬
‫) ﻭﳏﻴﺎﻱ( ﺑﻌﺪ ﻣﺎ ﺃﺳﻜﻨﻬﺎ‪.‬‬

‫‪ -١‬ﺍﻹﻧﺼﺎﻑ‪ ،‬ﺍﻷﻧﺒﺎﺭﻱ‪.(٦٦٦ /٢ ) .‬‬

‫‪ -٢‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻨﺤﺎﺱ‪ .(١١١ /٢ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺇﺑﺮﺍﺯ ﺍﳌﻌﺎﱐ ﻣﻦ ﺣﺮﺯ ﺍﻷﻣﺎﱐ ﰲ ﺍﻟﻘـﺮﺍﺀﺍﺕ ﺍﻟـﺴﺒﻊ‪،‬‬
‫ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺗﺢ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻄﻮﺓ ﻋﻮﺽ‪ ،‬ﺷﺮﻛﺔ ﻣﻜﺘﺒﺔ ﻣﺼﻄﻔﻰ ﺍﻟﺒﺎﰊ ﺍﳊﻠـﱯ‪ ،‬ﻣـﺼﺮ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫) ‪.(٢١٥ /١‬‬
‫‪ -٣‬ﺍﻟﺘﻴﺴﲑ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﺴﺒﻊ‪ ،‬ﺍﻟﺪﺍﱐ‪ ) .‬ﺹ ‪.(١٠٨‬‬
‫‪ -٤‬ﺍﶈﺮﺭ ﺍﻟﻮﺟﻴﺰ‪ ،‬ﺍﺑﻦ ﻋﻄﻴﺔ‪.( ٣٧٠ -٣٦٩ /٢ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ .(١٢٧ /١ ) .‬ﻭﻋﻦ ﻗﺮﺍﺀﺓ ﺍﻟﻔﺘﺢ ﻳﻨﻈﺮ‪ : :‬ﺍﶈﺮﺭ ﺍﻟﻮﺟﻴﺰ‪ ،‬ﺍﺑﻦ ﻋﻄﻴﺔ‪،(٣٦٩ /٢ ) .‬‬
‫ﻭﺣﺠﺔ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﺍﺑﻦ ﺯﳒﻠﺔ‪ ) .‬ﺹ ‪ ،(٢٧٩‬ﻭﺯﺍﺩ ﺍﳌﺴﲑ‪ ،‬ﺍﺑﻦ ﺍﳉﻮﺯﻱ‪.(١٦١ /٣ ) .‬‬
‫‪ -٦‬ﺍﻟﺴﺒﻌﺔ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﺍﺑﻦ ﳎﺎﻫﺪ‪ ) .‬ﺹ ‪ ،(٢٧٥‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ ﺍﳊﻠﱯ‪.(٢٣٩ /٥ ) .‬‬
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‫ﻱ ( ﺑﻜﺴﺮ ﺍﻟﻴﺎﺀ‪ ،‬ﻭﻗﺮﺃ ﺍﺑﻦ ﺃﰊ ﺇﺳﺤﺎﻕ‬
‫ﻛﻤﺎ ﺭﻭﻯ ﺃﺑﻮ ﺧﻠﻴﺪ ﻋﻦ ﻧﺎﻓﻊ ﺃﻳﻀﹰﺎ ﺃﻧﻪ ﻗﺮﺃ ﻭ) ﻭﳏﻴﺎ ِ‬
‫ﻱ‬
‫ﰐ ﻭﻧﺴﻜ ‪‬ﻲ ﻭﳏﻴﺎ ‪‬‬
‫ﻭﻋﻴﺴﻰ ﺍﳉﺤﺪﺭﻱ ) ﻭﳏﻴ ‪‬ﻲ( ﻭﻫﻲ ﻟﻐﺔ ﳍﺬﻳﻞ‪ .‬ﻭﻗﺮﺃ ﻋﻴﺴﻰ ﺑﻦ ﻋﻤﺮ ﺻﻼ ﹶ‬
‫‪١‬‬
‫ﰐ ﺑﻔﺘﺢ ﺍﻟﻴﺎﺀ ﻓﻴﻬﻦ‪ ،‬ﻭﺭﻭﻯ ﺫﻟﻚ ﻋﻦ ﻋﺎﺻﻢ‪.‬‬ ‫ﻭﳑﺎ ﹶ‬
‫ﻱ(‪ ،‬ﻷ‪‬ﺎ ﻗﺮﺍﺀﺓ ﺍﳉﻤﻬﻮﺭ‪ ،‬ﺑﺎﻹﺿﺎﻓﺔ‬
‫ﻭﺍﻟﺮﺍﺟﺢ ﻣﻦ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﻗﺮﺍﺀﺓ ﻓﺘﺢ ﺍﻟﻴﺎﺀ ﻣﻦ ) ﻭﳏﻴﺎ ‪‬‬
‫ﺇﱃ ﻣﺎ ﺭﻭﻱ ﻋﻦ ﻧﺎﻓﻊ ﺃﻧﻪ ﺭﺟﻊ ﻋﻦ ﻗﺮﺍﺀﺓ ﺍﻹﺳﻜﺎﻥ‪.‬‬
‫‪٢‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ‪ ) :‬ﻭﺍﻷﺣﺴﻦ ﰲ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻔﺘﺢ(‪.‬‬
‫ﻭﻋﻠﻰ ﺫﻟﻚ ﻓﺈﻥ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻳﻘﺮﺭ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﻋﻠﻤﺎﺀ ﺍﻟﻨﺤﻮ‪ ٣،‬ﻭﺍﻟﻘﺮﺍﺀﺍﺕ‪ ٤‬ﰲ ﻣﺴﺄﻟﺔ ﻓﺘﺢ‬
‫ﺍﻟﻴﺎﺀ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻭﳏﻴﺎﻱ(‪.‬‬
‫ﻭﻗﺪ ﺳﺎﻕ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻛﻠﻤﺔ ) ﻭﳏﻴﺎﻱ( ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻣﺴﺘﺸﻬﺪﹰﺍ ‪‬ﺎ ﻋﻠﻰ ﻟﻐﺔ ﺍﻟﻘـﺼﺮ ﰲ‬
‫) ﺍﳊﻤﻮ (‪ ،‬ﻓﻔﻲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻻ ﺗﻜﻮﻥ ﺍﻟﻴﺎﺀ ﺇﻻ ﻣﺘﺤﺮﻛﺔ‪ ،‬ﻷﺟﻞ ﺳﻜﻮﻥ ﺍﻷﻟﻒ‪ ،‬ﻭﻷﻥ ﺇﺳﻜﺎﻥ‬
‫ﺍﻟﻴﺎﺀ ﺳﻴﺆﺩﻱ ﺇﱃ ﺍﻟﺘﻘﺎﺀ ﺍﻟﺴﺎﻛﻨﲔ‪ ٥.‬ﻭﳘﺎ ﺍﻷﻟﻒ ﺍﻟﺴﺎﻛﻨﺔ‪ ،‬ﻭﺍﻟﻴﺎﺀ ﺍﻟﺴﺎﻛﻨﺔ ﰲ ) ﳏﻴﺎﻱ (‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺍﶈﺮﺭ ﺍﻟﻮﺟﻴﺰ‪ ،‬ﺍﺑﻦ ﻋﻄﻴﺔ‪ ،(٣٧٠ -٣٦٩ /٢ .‬ﻭ ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪.(٢٦٣ -٢٦٢ /٤ ) .‬‬
‫‪ -٢‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪.(٢٦٢ /٤ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻋﺮﺍﺑﻪ‪ ،‬ﺍﻟﺰﺟﺎﺝ‪ ،(٢٥٢ – ٢٥١ /٢ ) .‬ﻭ ﺇﻋﺮﺍﺏ ﺍﻟﻘـﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤـﺎﺱ‪،( ١١١ /٢ ) .‬‬
‫ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺍﻷﻧﺒﺎﺭﻱ‪.(٦٦٦ /٢ ) .‬‬
‫‪ -٤‬ﺣﺠﺔ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﺍﺑﻦ ﺯﳒﻠﺔ‪ ) .‬ﺹ ‪ ،( ٢٧٩‬ﻭﺍﻟﺘﻴﺴﲑ‪ ،‬ﺍﻟﺪﺍﱐ‪ ) .‬ﺹ ‪.( ١٠٨‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ١٢٧ /١ ) .‬‬
‫‪٥٩‬‬
 ‫ﻣﺒﺤﺚ ﺍﻷﲰﺎﺀ ﺍﳌﻀﻤﺮﺓ‪:‬‬
‫ﻳﻀﻢ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻋﻨﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺃﻧﻮﺍﻋﹰﺎ ﻣﻦ ﺍﻷﲰﺎﺀ ﺍﳌﻀﻤﺮﺓ‪ .‬ﻭﺑﺪﺃ ﺑﺎﻟﻨﻮﻉ ﺍﻷﻭﻝ ﺍﻟـﺬﻱ‬
‫ﻼ ﺑﲔ ﻣﻌﺮﻓﺘﲔ ﰲ ﺑـﺎﺏ‬ ‫ﻳﻜﻮﻥ ﻣﺒﺘﺪﺃ ﻓﻴﻘﻊ ﺍﻟﻈﺎﻫﺮ ﺑﻌﺪﻩ ﻣﺮﻓﻮﻋﹰﺎ ﲝﻖ‪ ‬ﺍﳋﱪ‪ ،‬ﻣﺎ ﱂ ﻳﻜﻦ ﻓﺼ ﹰ‬
‫ﺖ ﻭﺃﺧﻮﺍ‪‬ﺎ‪ ،‬ﻭﺫﻟﻚ ﻛﻞ ﻣﻀﻤﺮ ﻣﻨﻔﺼﻞ ﻣﺮﻓﻮﻉ ﺍﳌﻮﺿـﻊ‪ .‬ﰒ ﺃﺧـﺬ‬ ‫ﻛﺎﻥ ﻭﺃﺧﻮﺍ‪‬ﺎ‪ ،‬ﻭﻇﻨﻨ ‪‬‬
‫‪١‬‬
‫ﺑﺘﻌﺪﺍﺩ ﺍﻷﲰﺎﺀ ﺍﳌﻀﻤﺮﺓ‪.‬‬

‫‪٢‬‬
‫ﲔ (‪.‬‬
‫ﺤ ‪‬ﻦ ﺍﹾﻟﻮ‪‬ﺍ ِﺭِﺛ ‪‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ) :‬ﻭ ﹸﻛﻨ‪‬ﺎ ‪‬ﻧ ‪‬‬
‫ﺗﻜﻠﻢ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻋﻦ ﺃﺣﻜﺎﻡ ﺍﻟﻀﻤﲑ ﺍﳌﻨﻔﺼﻞ ﺍﳌﺮﻓﻮﻉ‪ ،‬ﻓﻬﻮ ﻣﺮﻓﻮﻉ ﺍﳌﻮﺿﻊ‪ ،‬ﻷﻧـﻚ ﻟـﻮ‬
‫ﺟﻌﻠﺖ ﻣﻜﺎﻧﻪ ﺍﲰﹰﺎ ﻇﺎﻫﺮﹰﺍ ﻻﺭﺗﻔﻊ ﻫﺬﺍ ﺍﻻﺳﻢ ﻋﻠﻰ ﺍﻻﺑﺘﺪﺍﺀ‪ ،‬ﻭﻟﻮ ﻭﻗﻊ ﺍﻻﺳﻢ ﺍﻟﻈﺎﻫﺮ ﺑﻌـﺪﻫﺎ‬
‫ﻻﺭﺗﻔﻊ ﻋﻠﻰ ﺃﻧﻪ ﺧﱪ‪ .‬ﻭﻳﺼﺢ ﺫﻟﻚ ﻣﺎ ﱂ ﺗﺪﺧﻞ ﻛﺎﻥ ﻭﺃﺧﻮﺍ‪‬ﺎ ﻋﻠﻰ ﺍﳌﺒﺘﺪﺃ ﻭﺍﳋﱪ‪ ،‬ﻭﻟـﺬﻟﻚ‬
‫ﺖ ﺃﻧﺎ ﺍﻟﻘﺎﺋﻢ‪ ،‬ﻓﺎﻟﻀﻤﲑ ﰲ ﻛﻨﺖ ﺍﺳﻢ ﻛﺎﻥ‪ ،‬ﻭﺍﻟﻘﺎﺋ ‪‬ﻢ ﻣﻨﺼﻮﺏ‬‫ﳚﻮﺯ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻗﻮﻟﻚ‪ :‬ﻛﻨ ‪‬‬
‫ﻷﻧﻪ ﺧﱪ ﻛﺎﻥ‪ ،‬ﻭﺍﻟﻀﻤﲑ ) ﺃﻧﺎ( ﺩ ﹼﻝ ﻋﻠﻰ ﺍﻟﺘﺄﻛﻴﺪ ﻭﺍﻟﻔﺼﻞ ﻭﻫﻮ ﻻ ﳏﻞ ﻟﻪ ﻣﻦ ﺍﻹﻋﺮﺍﺏ‪ .‬ﻛﻤﺎ‬
‫ﺖ ﺃﻧﺎ ﺍﻟﻘﺎﺋ ‪‬ﻢ‪ .‬ﻋﻠﻰ ﺃﻥ ) ﺃﻧﺎ ( ﻣﺒﺘﺪﺃ‪ ،‬ﻭ) ﺍﻟﻘﺎﺋ ‪‬ﻢ ( ﺧﱪﻩ‪ ،‬ﻭﺍﳉﻤﻠﺔ ﰲ ﻣﻮﺿﻊ‬
‫ﳚﻮﺯ ﻗﻮﻟﻚ‪ :‬ﻛﻨ ‪‬‬
‫‪٣‬‬
‫ﻧﺼﺐ ﺧﱪ ﻛﺎﻥ‪.‬‬
‫ﻭﺍﻟﻀﻤﲑ ﺍﳌﻨﻔﺼﻞ ﺍﳌﺮﻓﻮﻉ ﻫﻮ ﺍﻟﺬﻱ ﳛﺪ‪‬ﺙ ﻋﻦ ﻧﻔﺴﻪ‪ ،‬ﻭﳝﻜﻦ ﺃﻥ ﳛ ﹼﻞ ﳏ ﹼﻞ ﺍﻻﺳﻢ ﺍﻟﻈﺎﻫﺮ‬
‫‪٤‬‬
‫ﺃﻭ ﺃﻥ ﳚﺮﻱ ﳎﺮﻯ ﺍﻟﻈﺎﻫﺮ ﰲ ﺍﺳﺘﺒﺪﺍﺩﻩ‪ ،‬ﻛﻘﻮﻟﻚ‪ :‬ﻫﻮ ﻭﺃﻧﺖ‪.‬‬
‫ﻼ‪ ٥ ،‬ﻭﻳﺴﻤﻴﻪ‬
‫ﻭﻗﺪ ﻳﻘﻊ ﺍﻟﻀﻤﲑ ﺍﳌﻨﻔﺼﻞ ﺍﳌﺮﻓﻮﻉ ﺑﲔ ﻣﻌﺮﻓﺘﲔ ﻭﻫﻮ ﻣﺎ ﻳﺴﻤﻴﻪ ﺍﻟﺒﺼﺮﻳﻮﻥ ﻓﺼ ﹰ‬
‫‪٦‬‬
‫ﺍﻟﻜﻮﻓﻴﻮﻥ ﻋﻤﺎﺩﹰﺍ‪.‬‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.(١٤١ /١ ) .‬‬

‫‪ -٢‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ١٤٢ /١ ) .‬ﺍﻟﻘﺼﺺ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .(٥٨‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻭﻛﻢ ﺃﻫﻠﻜﻨﺎ‬
‫ﻣﻦ ﻗﺮﻳ ٍﺔ ﺑﻄِﺮﺕ ﻣﻌﻴﺸﺘﻬﺎ ﻓﺘﻠﻚ ﻣﺴﺎﻛﻨ‪‬ﻬﻢ ﱂ ﺗ‪‬ﺴﻜﻦ ﻣﻦ ﺑﻌﺪﻫﻢ ﻭﻛﹸﻨﺎ ﳓﻦ ﺍﻟﻮﺍﺭﺛﲔ (‪.‬‬
‫‪ -٣‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،(٣٥٠ /٢ ) .‬ﻭ) ‪ ،(٣٨٦ /٢‬ﻭﺍﳌﻔﺼﻞ ﰲ ﻋﻠﻢ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﻟﺰﳐﺸﺮﻱ‪ ،‬ﺩﺍﺭ ﺍﳉﻴﻞ‪ ،‬ﺑﲑﻭﺕ‪،‬‬
‫ﺩ‪.‬ﺕ‪ ) .‬ﺹ ‪.(١٢٧‬‬
‫‪ -٥‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،(٣٨٧ /٢ ) .‬ﻭﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻋﺮﺍﺑﻪ‪ ،‬ﺍﻟﺰﺟﺎﺝ‪.( ٧٣ /١ ) .‬‬
‫‪ -٦‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻔﺮﺍﺀ‪ ،(٤٩٥ /١ ) .‬ﻭ) ‪.(٣٦ /٣‬‬
‫‪٦٠‬‬
 ‫‪١‬‬
‫ﻗﺎﻝ ﺍﻟﺰﺟﺎﺝ‪ ) :‬ﻭﺍﻟﻔﺼﻞ ﻫﻮ ﺍﻟﺬﻱ ﻳﺴﻤﻴﻪ ﺍﻟﻜﻮﻓﻴﻮﻥ ﻋﻤﺎﺩﹰﺍ(‪.‬‬
‫ﻼ ﰲ ﺍﺻﻄﻼﺡ ﺍﻟﺒﺼﺮﻳﲔ ﻟﻜﻮﻧﻪ‬ ‫ﻭﻗﺪ ﻭﺿ‪‬ﺢ ﺍﺑﻦ ﺍﻟﻘﻮﺍﺱ ﻭﺟﻪ ﺍﻟﺘﺴﻤﻴﺘﲔ ﺑﻘﻮﻟﻪ‪ ) :‬ﻳﺴﻤﻰ ﻓﺼ ﹰ‬
‫‪٢‬‬
‫ﻓﺎﺭﻗﹰﺎ ﺑﲔ ﺍﻟﻨﻌﺖ ﻭﺍﳋﱪ‪ ،‬ﻭﻳﺴﻤﻴﻪ ﺍﻟﻜﻮﻓﻴﻮﻥ ﻋﻤﺎﺩﺍﹰ‪ ،‬ﻷﻧﻪ ﻳﻌﺘﻤﺪ ﺑﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻌﲎ (‪.‬‬
‫ﻭﺍﻟﻔﺼﻞ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﺄﺣﺪ ﺍﻟﻀﻤﺎﺋﺮ ﺍﳌﻨﻔﺼﻠﺔ ﺍﳌﺮﻓﻮﻋﺔ ﻟﻴﺆﺫﻥ ﻣﻦ ﺃﻭﻝ ﺃﻣﺮﻩ ﺑﺄﻧﻪ ﺧـﱪ ﻻ‬
‫ﺖ‬
‫ﻧﻌﺖ‪ ،‬ﻭﻟﻴﻔﻴﺪ ﺿﺮﺑﹰﺎ ﻣﻦ ﺍﻟﺘﺄﻛﻴﺪ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﺄﻛﻴﺪ ﻳﻜﻮﻥ ﺑﻀﻤﲑ ﺍﻟﺮﻓﻊ ﺍﳌﻨﻔﺼﻞ‪ .‬ﻳﻘﺎﻝ‪ :‬ﻗﻤـ ‪‬‬
‫ﺖ ﺃﻧﺖ‪ ٣.‬ﻓﺎﻟﻀﻤﲑ ) ﺃﻧﺎ( ﻭ ) ﺃﻧﺖ( ﰲ ﺍﳉﻤﻠﺘﲔ ﺗﻮﻛﻴﺪ ﻟﻠﻀﻤﲑ ﺍﳌﺘﺼﻞ‪.‬‬ ‫ﺃﻧﺎ‪ ،‬ﻭﻗﻤ ‪‬‬
‫ﻭﻳ‪‬ﺸﺘﺮﻁ ﰲ ﺿﻤﲑ ﺍﻟﻔﺼﻞ ﺃﻥ ﻳﻘﻊ ﺑﲔ ﻣﻌﺮﻓﺘﲔ‪ ،‬ﺃﻭ ﺑﲔ ﺍﳌﻌﺮﻓﺔ ﺃﻭ ﻣﺎ ﻗﺎﺭ‪‬ﺎ ﻣﻦ ﺍﻟﻨﻜـﺮﺍﺕ‪،‬‬
‫ﳓﻮ‪ :‬ﺧﲑ ﻣﻨﻪ‪ ،‬ﻭﻣﺎ ﺃﺷﺒﻬﻪ ﳑﺎ ﻻ ﺗﺪﺧﻠﻪ ﺍﻷﻟﻒ ﻭﺍﻟﻼﻡ‪ ،‬ﻭﺇﳕﺎ ﺯﻳﺪ ﺿﻤﲑ ﺍﻟﻔـﺼﻞ ﰲ ﻫـﺬﺍ‬
‫ﺍﳌﻮﺿﻊ‪ ،‬ﻷﻧﻪ ﻣﻌﺮﻓﺔ‪ ،‬ﻓﻼ ﳚﻮﺯ ﺃﻥ ﺗﺆﻛﺪ ﺇﻻ ﺍﳌﻌﺮﻓﺔ‪.‬‬
‫ﻭﻣﻦ ﺷﺮﻭﻁ ﺿﻤﲑ ﺍﻟﻔﺼﻞ ﺃﻥ ﻳﻜﻮﻥ ﺯﺍﺋﺪﹰﺍ ﺑﲔ ﺍﲰﲔ ﻻ ﻳ‪‬ﺴﺘﻐﲏ ﺃﺣﺪﳘﺎ ﻋﻦ ﺍﻵﺧﺮ‪ ،‬ﳓـﻮ‬
‫ﺍﺳﻢ ﻛﺎﻥ ﻭﺧﱪﻫﺎ‪ ،‬ﺃﻭ ﻣﻔﻌﻮﱄ ﻇﻨﻨﺖ ﻭﻋﻠﻤﺖ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ ،‬ﻭﺍﻻﺑﺘﺪﺍﺀ ﻭﺍﳋـﱪ‪ ،‬ﻭﺑـﺎﺏ‬
‫‪٤‬‬
‫) ﺇﻥ (‪.‬‬
‫ﻼ ﺣﱴ ﻳﻜﻮﻥ ﺑﻌﺪﻫﺎ ﻣﻌﺮﻓﺔ ﺃﻭ ﻣـﺎ‬ ‫ﻗﺎﻝ ﺳﻴﺒﻮﻳﻪ‪ ) :‬ﻭﺍﻋﻠﻢ ﺃﻥ ﻫ ‪‬ﻮ ﻻ ﳛﺴﻦ ﺃﻥ ﺗﻜﻮﻥ ﻓﺼ ﹰ‬
‫ﺃﺷﺒﻪ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﳑﺎ ﻃﺎﻝ ﻭﱂ ﺗﺪﺧﻠﻪ ﺍﻷﻟﻒ ﻭﺍﻟﻼﻡ‪ ،‬ﻓﻀﺎﺭﻉ ﺯﻳﺪﹰﺍ ﻭﻋﻤﺮﹰﺍ ﳓﻮ ﺧﲑ ﻣﻨﻚ ﻭﻣﺜﻠﻚ‪،‬‬
‫ﻭﺃﻓﻀﻞ ﻣﻨﻚ ﻭﺷﺮ ﻣﻨﻚ‪ ،‬ﻛﻤﺎ ﺃ‪‬ﺎ ﻻ ﺗﻜﻮﻥ ﰲ ﺍﻟﻔﺼﻞ ﺇﻻ ﻭﻗﺒﻠﻬﺎ ﻣﻌﺮﻓﺔ ﺃﻭ ﻣﺎ ﺿـﺎﺭﻋﻬﺎ‪،‬‬

‫‪ -١‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻋﺮﺍﺑﻪ‪ ،‬ﺍﻟﺰﺟﺎﺝ‪ ،( ٧٣ /١ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﳌﻘﺘـﺼﺪ‪ ،‬ﺍﳉﺮﺟـﺎﱐ‪ ،( ٤١٤ /١ ) .‬ﻭﺍﳌﻔـﺼﻞ‪،‬‬

‫ﺍﻟﺰﳐﺸﺮﻱ‪ ) .‬ﺹ ‪ ،( ١٣٣‬ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺍﻷﻧﺒﺎﺭﻱ‪ ،( ٧٠٧ -٧٠٦ /٢ ) .‬ﻭﺷﺮﺡ ﲨﻞ ﺍﻟﺰﺟﺎﺟﻲ ) ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ (‪،‬‬
‫ﺍﺑﻦ ﻋﺼﻔﻮﺭ ﺍﻹﺷﺒﻴﻠﻲ‪ ،‬ﺗﺢ ﺻﺎﺣﺐ ﺃﺑﻮ ﺟﻨﺎﺡ‪ ،‬ﻁ‪ ،١‬ﻋﺎﱂ ﺍﻟﻜﺘـﺐ‪ ،‬ﺑـﲑﻭﺕ‪ ،‬ﻟﺒﻨـﺎﻥ‪١٤١٩ ،‬ﻫــ‪١٩٩٩ -‬ﻡ‪.‬‬
‫) ‪.( ٦٣ /٢‬‬
‫‪ -٢‬ﺷﺮﺡ ﺃﻟﻔﻴﺔ ﺍﺑﻦ ﻣﻌﻄﻲ‪ ،‬ﺍﺑﻦ ﲨﻌﺔ ﺍﳌﻮﺻﻠﻲ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﻘﻮﺍﺱ‪ ،‬ﲢﻘﻴﻖ ﻋﻠﻲ ﻣﻮﺳﻰ ﺍﻟﺸﻮﻣﻠﻲ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﳋﺮﳚﻲ‪،‬‬
‫ﺍﻟﺮﻳﺎﺽ‪ ،‬ﻁ‪١٤٠٥ ،١‬ﻫـ‪١٩٨٥ -‬ﻡ‪ .(٦٧٧ /١ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ ﻳﻌـﻴﺶ‪ ،(١١٠ /٣ ) .‬ﻭﺷـﺮﺡ‬
‫ﺍﻟﺘﺴﻬﻴﻞ‪ ،‬ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﺗﺢ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺍﻟﺴﻴﺪ‪ ،‬ﻭﳏﻤﺪ ﺑﺪﻭﻱ ﺍﳌﺨﺘـﻮﻥ‪ ،‬ﻫﺠـﺮ ﻟﻠﻄﺒﺎﻋـﺔ‬
‫ﻭﺍﻟﻨﺸﺮ‪ ،‬ﻁ‪١٤١٠ ،١‬ﻫـ‪١٩٩٠ -‬ﻡ‪ ،(١٦٧ /١ ) .‬ﻭﺷﺮﺡ ﺍﻟﻜﺎﻓﻴﺔ ﰲ ﺍﻟﻨﺤﻮ ﻻﺑﻦ ﺍﳊﺎﺟﺐ‪ ،‬ﺭﺿﻲ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ‬
‫ﺍﳊﺴﻦ ﺍﻻﺳﺘﺮﺍﺑﺎﺫﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪١٤١٥ ،‬ﻫـ‪١٩٩٥ -‬ﻡ‪ ،(٢٤ /٢ ) .‬ﻭﺭﺻﻒ ﺍﳌﺒـﺎﱐ ﰲ‬
‫ﺷﺮﺡ ﺣﺮﻭﻑ ﺍﳌﻌﺎﱐ‪ ،‬ﺃﲪﺪ ﺑﻦ ﻋﺒﺪﺍﻟﻨﻮﺭ ﺍﳌﺎﻟﻘﻲ‪ ،‬ﺗﺢ ﺃﲪﺪ ﳏﻤﺪ ﺍﳋﺮﺍﻁ‪ ،‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ‪ ،‬ﺩﻣـﺸﻖ‪ ،‬ﻁ‪١٤٠٥ ،٢‬ﻫــ‪-‬‬
‫‪١٩٨٥‬ﻡ‪ ) .‬ﺹ ‪.(٢٠٨‬‬
‫‪ -٣‬ﺍﳌﻔﺼﻞ‪ ،‬ﺍﻟﺰﳐﺸﺮﻱ‪ ) .‬ﺹ ‪ ،(١٣٣‬ﻭﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ ﻳﻌﻴﺶ‪.(١١١ -١١٠ /٣ ) .‬‬
‫‪ -٤‬ﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪.(١٠٤ -١٠٣ /٤ ) .‬‬
‫‪٦١‬‬
‫ﻛﺬﻟﻚ ﻻ ﻳﻜﻮﻥ ﻣﺎ ﺑﻌﺪﻫﺎ ﺇﻻ ﻣﻌﺮﻓﺔ ﺃﻭ ﻣﺎ ﺿﺎﺭﻋﻬﺎ‪ .‬ﻟﻮ ﻗﻠﺖ‪ :‬ﻛﺎﻥ ﺯﻳﺪ ﻫﻮ ﻣﻨﻄﻠﻘﺎﹰ‪ ،‬ﻛﺎﻥ‬
‫ﺕ ﻟﻚ ﻣﻦ ﺍﳌﻌﺮﻓﺔ ﺃﻭ ﻣﺎ ﺿﺎﺭﻋﻬﺎ ﻣﻦ ﺍﻟﻨﻜﺮﺓ ﳑﺎ ﻻ ﻳﺪﺧﻠﻪ‬
‫ﻗﺒﻴﺤﹰﺎ ﺣﱴ ﺗﺬﻛﺮ ﺍﻷﲰﺎﺀ ﺍﻟﱵ ﺫﻛﺮ ‪‬‬
‫‪١‬‬
‫ﺍﻷﻟﻒ ﻭﺍﻟﻼﻡ(‪.‬‬
‫ﻭﻣﻦ ﻗﻮﻝ ﺳﻴﺒﻮﻳﻪ‪ ،‬ﻭﻣﺎ ﺳﺒﻘﻪ ﳝﻜﻨﻨﺎ ﺃﻥ ﳓﺪﺩ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﻳﻘﻊ ﻓﻴﻬﺎ ﺿﻤﲑ ﺍﻟﻔﺼﻞ‪ ،‬ﻓﻘـﺪ‬
‫ﻳﻘﻊ ﺿﻤﲑ ﺍﻟﻔﺼﻞ ﺑﲔ‪:‬‬
‫ﺤ ‪‬ﻦ‬
‫‪ -١‬ﺍﺳﻢ ﺍﻟﻔﻌﻞ ﺍﻟﻨﺎﺳﺦ ﻭﺧﱪﻩ‪ ،‬ﻛﻤﺎ ﰲ ﺷﺎﻫﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻭ ﹸﻛ‪‬ﻨﺎ ‪‬ﻧ ‪‬‬
‫ﺍﻟ ‪‬ﻮﺍ ِﺭﺛﲔ(‪ ٢‬ﻓـ) ﻧﺎ ( ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﻟﻔﺎﻋﻠﲔ ﻣﻌﺮﻓﺔ‪ ،‬ﻭ) ﺍﻟﻮﺍﺭﺛﲔ ( ﻣﻌﺮﻓﺔ‪ ،‬ﻭﻭﻗﻊ ﺿﻤﲑ‬
‫ﺍﻟﻔﺼﻞ ) ﳓﻦ ( ﺑﲔ ﺗﻠﻚ ﺍﳌﻌﺮﻓﺘﲔ‪ .‬ﻭﳚﻮﺯ ﺍﻟﺮﻓﻊ‪ :‬ﻭﻛﻨﺎ ﳓﻦ ﺍﻟﻮﺍﺭﺛﻮﻥ – ﰲ ﻏـﲑ‬
‫‪٣‬‬
‫ﺍﻟﻘﺮﺁﻥ – ﳓﻦ ﻣﺒﺘﺪﺃ‪ ،‬ﻭﺍﻟﻮﺍﺭﺛﻮﻥ ﺍﳋﱪ‪ ،‬ﻭﺍﳉﻤﻠﺔ ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﺧﱪﹰﺍ ﻟﻜﺎﻥ‪.‬‬
‫ﺖ‬
‫ﺖ ﺃ‪‬ﻧ ‪‬‬‫ﻭﻛﺜﲑﹰﺍ ﻣﺎ ﻳﺴﺘﺸﻬﺪ ﺍﻟﻨﺤﺎﺓ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﹶﻓﻠ ‪‬ﻤﺎ ‪‬ﺗ ‪‬ﻮﹼﻓﻴ‪‬ﺘﲏ ﹸﻛ‪‬ﻨ ‪‬‬
‫‪٥‬‬
‫ﺐ ‪‬ﻋﻠﻴ ِﻬﻢ (‪ ٤،‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻭ ‪‬ﻣﺎ ﹶﻇﻠ ‪‬ﻤﻨﺎ ‪‬ﻫ ‪‬ﻢ ﻭﻟ ِﻜ ‪‬ﻦ ﹶﻛﺎ‪‬ﻧﻮﺍ ‪‬ﻫﻢ ﺍﻟ ﹼﻈﺎﳌﲔ (‪.‬‬‫ﺍﻟ ‪‬ﺮﻗﻴ ‪‬‬
‫ﺖ (‪ ،‬ﻭﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ) ‪‬ﻫ ‪‬ﻢ (‪.‬‬ ‫ﻓﻀﻤﲑ ﺍﻟﻔﺼﻞ ﰲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ) ﺃ‪‬ﻧ ‪‬‬
‫ﺖ ﺯﻳﺪﹰﺍ ﻫﻮ ﺍﻟﻌﺎﻗ ﹶﻞ‪ ٦.‬ﻭﺿﻤﲑ ﺍﻟﻔـﺼﻞ ﰲ ﺍﳌﺜـﺎﻝ‬ ‫‪ -٢‬ﻣﻔﻌﻮﱄ ﻇﻦ ﻭﺃﺧﻮﺍ‪‬ﺎ‪ ،‬ﳓﻮ‪ :‬ﻇﻨﻨ ‪‬‬
‫) ﻫﻮ (‪.‬‬
‫ﻚ ﻫ‪‬ـ ‪‬ﻢ‬‫ﻯ ِﻣ ‪‬ﻦ ‪‬ﺭ‪‬ﺑ ِﻬ ‪‬ﻢ ‪‬ﻭﺃﹸﻭﹶﻟﺌِـ ‪‬‬
‫ﻚ ‪‬ﻋﻠﹶﻰ ﻫ‪‬ﺪ ‪‬‬
‫‪ -٣‬ﺍﳌﺒﺘﺪﺃ ﻭﺍﳋﱪ‪ ،‬ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﺃﹸﻭﹶﻟِﺌ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻤ ﹾﻔِﻠﺤ‪‬ﻮ ﹶﻥ(‪ ٧.‬ﻭﺯﻳﺪ ﻫﻮ ﺍﻟﻘﺎﺋﻢ‪ ٨.‬ﻓﻀﻤﲑ ﺍﻟﻔﺼﻞ ﰲ ﺍﻵﻳـﺔ ) ﻫـﻢ (‪ ،‬ﻭﰲ ﺍﳌﺜـﺎﻝ‬
‫ﻼ ﺑﲔ ﺍﳌﺒﺘﺪﺃ ﻭﺍﳋﱪ ﺩﺍ ﹰﻻ ﻋﻠﻰ ﺍﻟﺘﻮﻛﻴﺪ‪.‬‬ ‫) ﻫﻮ (‪ ،‬ﻭﻗﺪ ﺟﺎﺀ ﻓﺎﺻ ﹰ‬

‫‪ -١‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،(٣٩٢ /٢ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﳌﻘﺘﺼﺪ‪ ،‬ﺍﳉﺮﺟﺎﱐ‪ ،(٤١٤ /١ ) .‬ﻭﺍﳌﻔﺼﻞ‪ ،‬ﺍﻟﺰﳐﺸﺮﻱ‪ ) .‬ﺹ ‪،(١٣٣‬‬
‫ﻭﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ ﻳﻌﻴﺶ‪ ،(١١٢ -١١١ /٣ ) .‬ﻭﺷﺮﺡ ﺍﻟﺘﺴﻬﻴﻞ‪ ،‬ﺍﺑﻦ ﻣﺎﻟﻚ‪ ،(١٦٧ /١ ) .‬ﻭﺷـﺮﺡ ﺍﻟﻜﺎﻓﻴـﺔ‪،‬‬
‫ﺍﻟﺮﺿﻲ‪.(٢٥ -٢٤ /٢ ) .‬‬
‫‪ -٢‬ﺍﻟﻘﺼﺺ‪ :‬ﻣﻦ ﺍﻵﻳﺔ )‪.(٥٨‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪.(١٤٢ /١ ) .‬‬
‫‪ -٤‬ﺍﳌﺎﺋﺪﺓ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.(١١٧‬‬
‫‪ -٥‬ﺍﻟﺰﺧﺮﻑ‪ :‬ﺍﻵﻳﺔ ) ‪.(٧٦‬‬
‫‪ -٦‬ﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ ﻳﻌﻴﺶ‪.(١١١ /٣ ) .‬‬
‫‪ -٧‬ﺍﻟﺒﻘﺮﺓ‪ :‬ﺍﻵﻳﺔ ) ‪.(٥‬‬
‫‪ -٨‬ﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ ﻳﻌﻴﺶ‪.(١١١ /٣ ) .‬‬
‫‪٦٢‬‬
‫‪١‬‬
‫‪ -٤‬ﺍﺳﻢ ﺍﳊﺮﻑ ﺍﻟﻨﺎﺳﺦ ﻭﺧﱪﻩ‪ ،‬ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ِ ) :‬ﺇ‪‬ﻧ ‪‬ﻪ ‪‬ﻫ ‪‬ﻮ ﺍﹾﻟ ‪‬ﻐﻔﹸـﻮ ‪‬ﺭ ﺍﻟـ ‪‬ﺮﺣِﻴ ‪‬ﻢ ( ‪.‬‬
‫ﻓﻀﻤﲑ ﺍﻟﻔﺼﻞ ) ﻫﻮ ( ﻓﺼﻞ ﺑﲔ ﺍﺳﻢ ) ِﺇ ﹼﻥ ( ﻭﻫﻮ ﺍﳍﺎﺀ‪ ،‬ﻭﺑﲔ ﺧﱪﻫﺎ ) ﺍﻟﻐﻔﻮﺭ (‪.‬‬
‫ﻭﻗﺪ ﹸﺍﺧﺘﻠﻒ ﰲ ﻭﻗﻮﻉ ﺿﻤﲑ ﺍﻟﻔﺼﻞ ﺑﲔ ﺍﳊﺎﻝ ﻭﺻﺎﺣﺒﻬﺎ‪ ،‬ﻭﻧﺴﺐ ﺃﺑﻮ ﺣﻴﺎﻥ ﻫﺬﺍ ﺍﻟﺮﺃﻱ‬
‫ﻟﻸﺧﻔﺶ‪ ٢.‬ﻭﺃﺟﺎﺯ ﺍﳉﺰﻭﱄ ﻭﻗﻮﻋﻪ ﺑﲔ ﺃﻓﻌﻠﻲ ﺗﻔﻀﻴﻞ ﳓﻮ‪ :‬ﺧﲑ ﻣﻦ ﺯﻳﺪ ﻫﻮ ﺃﻓﻀﻞ ﻣـﻦ‬
‫‪٣‬‬
‫ﻋﻤﺮﻭ‪.‬‬
‫ﻭﺇﺫﺍ ﲡﺮﺩﺕ ﺍﳉﻤﻠﺔ ﻣﻦ ﻛﺎﻥ ﻭﺃﺧﻮﺍ‪‬ﺎ‪ ،‬ﻭﻇﻨﻨﺖ ﻭﺃﺧﻮﺍ‪‬ﺎ‪ ،‬ﺃﺧﺬ ﺿﻤﲑ ﺍﻟﻔﺼﻞ ﻣﻜـﺎﻥ‬
‫ﺍﻻﺳﻢ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﺳﻴﻜﻮﻥ ﺣﻘﻪ ﺍﻟﺮﻓﻊ‪ .‬ﻭﻗﺪ ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﲟﺎ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﻣـﻦ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻫ ‪‬ﻮ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﱠﻟﺬِﻱ ﻻ ِﺇﹶﻟ ‪‬ﻪ ِﺇﻟﱠﺎ ‪‬ﻫ ‪‬ﻮ ( ‪ ٤.‬ﻭﻗﻮﻟﻪ ﺗﻌـﺎﱃ‪ ) :‬ﹶﺃﹶﺃﻧ‪‬ـ‪‬ﺘ ‪‬ﻢ‬
‫‪٥‬‬
‫ﺤ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ِﺰﻟﹸﻮ ﹶﻥ(‪.‬‬
‫ﹶﺃ‪‬ﻧ ‪‬ﺰﹾﻟ‪‬ﺘﻤ‪‬ﻮ ‪‬ﻩ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺰ ِﻥ ﹶﺃ ‪‬ﻡ ‪‬ﻧ ‪‬‬
‫ﺃﻣﺎ ﻋﻦ ﻣﻮﺿﻊ ﺿﻤﲑ ﺍﻟﻔﺼﻞ ﻣﻦ ﺍﻹﻋﺮﺍﺏ ﻓﻘﺪ ﺫﻫﺐ ﺍﳋﻠﻴﻞ ﻭﺳﻴﺒﻮﻳﻪ ﺃﻧﻪ ﻻ ﳏﻞ ﻟﻪ ﻣﻦ‬
‫ﻼ ﻻ ﻳﻐﲑ ﻣﺎ ﺑﻌﺪﻩ ﻋﻦ ﺣﺎﻟﻪ ﺍﻟﱵ ﻛﺎﻥ‬‫ﺍﻹﻋﺮﺍﺏ‪ ٦.‬ﻗﺎﻝ ﺳﻴﺒﻮﻳﻪ‪ ) :‬ﻭﺍﻋﻠﻢ ﺃﻥ ﻣﺎ ﻛﺎﻥ ﻓﺼ ﹰ‬
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‫ﻋﻠﻴﻬﺎ ﻗﺒﻞ ﺃﻥ ﻳ‪‬ﺬﻛﺮ (‪ ٧.‬ﻭﺇﻟﻴﻪ ﺫﻫﺐ ﺍﳌﱪﺩ ﻭﺍﺑﻦ ﻳﻌﻴﺶ ﻭﺍﺑﻦ ﻣﺎﻟﻚ ﻭﺍﻟﺮﺿﻲ‪.‬‬
‫ﻭﻗﺪ ﻓﺼﻞ ﺍﺑﻦ ﻳﻌﻴﺶ ﺍﻟﻘﻮﻝ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺑﻘﻮﻟﻪ‪ ) :‬ﺃﻣﺎ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻔﺼﻞ ﻭﺍﻟﺘﺄﻛﻴـﺪ‪،‬‬
‫ﻓﺈﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺘﺄﻛﻴﺪ ﺿﻤﲑﹰﺍ ﻓﻼ ﻳﺆﻛﺪ ﺑﻪ ﺇﻻ ﻣﻀﻤﺮ ﳓﻮ‪ :‬ﻗﻤﺖ ﺃﻧﺖ‪ ،‬ﻭﺭﺃﻳﺘﻚ ﺃﻧـﺖ‪،‬‬
‫ﻭﻣﺮﺭﺕ ﺑﻚ ﺃﻧﺖ‪ ،‬ﻭﺍﻟﻔﺼﻞ ﻟﻴﺲ ﻛﺬﻟﻚ؛ ﺑﻞ ﻳﻘﻊ ﺑﻌﺪ ﺍﻟﻈﺎﻫﺮ ﻭﺍﳌﻀﻤﺮ‪ ،‬ﻓـﺈﺫﺍ ﻗﻠـﺖ‪:‬‬
‫ﻼ ﻟﻮﻗﻮﻋﻪ ﺑﻌﺪ ﻇﺎﻫﺮ‪ .‬ﻭﻟﻮ ﻗﻠﺖ‪ :‬ﻛﻨـﺖ‬ ‫ﻛﺎﻥ ﺯﻳﺪ ﻫﻮ ﺍﻟﻘﺎﺋﻢ‪ ،‬ﱂ ﻳﻜﻦ ﻫﻮ ﻫﻬﻨﺎ ﺇﻻ ﻓﺼ ﹰ‬

‫‪ -١‬ﺍﻟﺰﻣﺮ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.(٥٣‬‬

‫‪ -٢‬ﺍﺭﺗﺸﺎﻑ ﺍﻟﻀﺮﺏ ﻣﻦ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪ ،‬ﺗﺢ ﺭﺟﺐ ﻋﺜﻤﺎﻥ ﳏﻤﺪ‪ ،‬ﻣﻜﺘﺒـﺔ ﺍﳋـﺎﳒﻲ‪ ،‬ﺍﻟﻘـﺎﻫﺮﺓ‪ ،‬ﻁ‪،١‬‬
‫‪١٤١٨‬ﻫـ‪١٩٩٨ -‬ﻡ‪.(٩٥٢ /٢ ) .‬‬
‫‪ -٣‬ﺷﺮﺡ ﺍﻟﻜﺎﻓﻴﺔ‪ ،‬ﺍﻟﺮﺿﻲ‪.(٢٥ /٢ ) .‬‬
‫‪ -٤‬ﺍﳊﺸﺮ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ ،(٢٢‬ﻭﻣﻦ ﺍﻵﻳﺔ ) ‪.(٢٣‬‬
‫‪ -٥‬ﺍﻟﻮﺍﻗﻌﺔ‪ :‬ﺍﻵﻳﺔ ) ‪.( ٦٩‬‬
‫‪ -٦‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،(٣٨٩ /٢ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﻜﺎﻓﻴﺔ‪ ،‬ﺍﻟﺮﺿﻲ‪ ،(٢٤ /٢ ) .‬ﻭﻧﺴﺒﻪ ﺍﻷﻧﺒـﺎﺭﻱ ﰲ ﺍﻹﻧـﺼﺎﻑ‬
‫ﻟﻠﺒﺼﺮﻳﲔ‪ ،( ٧٠٦ /٢ ) .‬ﻭﻧﺴﺒﻪ ﺃﺑﻮ ﺣﻴﺎﻥ ﻟﻠﺨﻠﻴﻞ ﻭﺍﻟﺒﺼﺮﻳﲔ‪ .‬ﺍﺭﺗﺸﺎﻑ ﺍﻟﻀﺮﺏ‪.( ٩٥٢ /٢ ) .‬‬
‫‪ -٧‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪.( ٣٩٠ /٢ ) .‬‬
‫‪ -٨‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪ ،( ١٠٤ -١٠٣ /٤ ) .‬ﻭ ﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ ﻳﻌﻴﺶ‪ ،(١١٣ /٣ ) .‬ﻭﺷﺮﺡ ﺍﻟﺘﺴﻬﻴﻞ‪ ،‬ﺍﺑﻦ‬
‫ﻣﺎﻟﻚ‪ ،(١٦٨ /١ ) .‬ﻭﺷﺮﺡ ﺍﻟﻜﺎﻓﻴﺔ‪ ،‬ﺍﻟﺮﺿﻲ‪.(٢٦ /٢ ) .‬‬
‫‪٦٣‬‬
‫ﻼ ﻫﻬﻨﺎ ﻭﺗﺄﻛﻴﺪﹰﺍ‪ .‬ﻭﻣﻦ ﺍﻟﻔﺼﻞ ﺑﻴﻨﻬﻤﺎ ﺃﻧﻚ ﺇﺫﺍ ﺟﻌﻠـﺖ‬
‫ﺃﻧﺖ ﺍﻟﻘﺎﺋﻢ ﺟﺎﺯ ﺃﻥ ﻳﻜﻮﻥ ﻓﺼ ﹰ‬
‫ﺍﻟﻀﻤﲑ ﺗﺄﻛﻴﺪﹰﺍ ﻓﻬﻮ ﺑﺎﻕ ﻋﻠﻰ ﺍﲰﻴﺘﻪ ﻭﳛﻜﻢ ﻋﻠﻰ ﻣﻮﺿﻌﻪ ﺑﺈﻋﺮﺍﺏ ﻣﺎ ﻗﺒﻠﻪ ﻭﻟﻴﺲ ﻛﺬﻟﻚ‬
‫‪١‬‬
‫ﻼ (‪.‬‬
‫ﺇﺫﺍ ﻛﺎﻥ ﻓﺼ ﹰ‬
‫ﻓﺎﻟﺘﺄﻛﻴﺪ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﺎﻟﻀﻤﲑ ﻟﻠﻀﻤﲑ‪ ،‬ﺃﻣﺎ ﺍﻟﻔﺼﻞ ﻓﻼ ﻳﻜﻮﻥ ﺇﻻ ﺑﻌﺪ ﺍﻻﺳﻢ ﺍﻟﻈﺎﻫﺮ‪.‬‬
‫ﻼ ﺟﺎﺯ ﺃﻥ ﻳﻜﻮﻥ ﺗﺄﻛﻴﺪﹰﺍ‪.‬‬
‫ﻓﻤﺎ ﻛﺎﻥ ﺗﺄﻛﻴﺪﹰﺍ ﱂ ﳚﺰ ﺃﻥ ﻳﻜﻮﻥ ﻓﺼﻼﹰ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻓﺼ ﹰ‬
‫ﻭﻗﺪ ﺃﺷﺎﺭ ﺳﻴﺒﻮﻳﻪ ﺇﱃ ﺃﻥ ﻣﻦ ﺍﻟﻌﺮﺏ ﻣﻦ ﳚﻌﻞ ﺿﻤﲑ ﺍﻟﻔﺼﻞ ﻣﺒﺘﺪﺃ‪ ،‬ﻭﻳﺮﻓﻊ ﻣﺎ ﺑﻌﺪﻩ ﻋﻠﻰ‬
‫ﺃﻧﻪ ﺧﱪ‪ ٢.‬ﻛﻤﺎ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﳌﺴﺘﺸﻬﺪ ‪‬ﺎ‪.‬‬
‫ﻭﻳﺘﺮﺟﺢ ﻣﻦ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﺃﻥ ﺿﻤﲑ ﺍﻟﻔﺼﻞ ﺣﺮﻑ ﻻ ﳏﻞ ﻟﻪ ﻣﻦ ﺍﻹﻋﺮﺍﺏ‪ .‬ﻭﻗﺪ ﻗﺮﺭ‬
‫ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻣﺎ ﻗﺎﻟﻪ ﻋﻠﻤﺎﺀ ﺍﻟﻨﺤﻮ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺣﲔ ﻗﺎﻝ‪ ) :‬ﺗﺄﻛﻴﺪ ﻭﻓﺼﻞ ﻻ ﻣﻮﺿﻊ ﻟﻪ‬
‫ﻣﻦ ﺍﻹﻋﺮﺍﺏ (‪ ٣.‬ﻭﻫﻮ ﺭﺃﻱ ﺍﻟﺒﺼﺮﻳﲔ‪.‬‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ ﻳﻌﻴﺶ‪.( ١١٣ /٣ ) .‬‬

‫‪ -٢‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪.( ٣٩٢ /٢ ) .‬‬
‫‪ -٣‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.(١٤٢ /١ ) .‬‬
‫‪٦٤‬‬
 ‫‪١‬‬
‫ﲔ ‪.‬‬
‫ﺴ‪‬ﺘ ِﻌ ‪‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ِ  :‬ﺇﻳ‪‬ﺎ ‪‬ﻙ ‪‬ﻧ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ‪‬ﻭِﺇﻳ‪‬ﺎ ‪‬ﻙ ‪‬ﻧ ‪‬‬

‫ﺫﻛﺮ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺃﻥ ﺍﻟﻀﻤﲑ ﺍﳌﻨﻔﺼﻞ ) ﺇﻳﺎﻙ( ﻭﺃﺧﻮﺍﺗﻪ ﻣﻦ ﺍﻟﻔﺮﻭﻉ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻫﻲ ﺍﺛﻨﺎ‬
‫ﻋﺸﺮ ﺿﻤﲑﹰﺍ ﻳﻜﻮﻥ ﻣﻨﺼﻮﺑﹰﺎ ﰲ ﺍﻟﺘﻘﺪﻳﺮ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻀﻤﲑ ) ﺇﻳﺎﻙ( ﻳﻜﻮﻥ ﻣﻨﺼﻮﺏ ﺍﳌﻮﺿـﻊ‬
‫‪٢‬‬
‫ﲝﻖ ﺍﳌﻔﻌﻮﻝ‪ ،‬ﻓﻬﻮ ﻣﻔﻌﻮﻝ ﻣﻘﺪﻡ ﰲ ﻣﻮﺿﻊ ﺍﻟﻨﺼﺐ‪.‬‬
‫ﺗﻜﻠﻢ ﺍﻟﻨﺤﺎﺓ ﻋﻦ ﺍﻟﻀﻤﲑ ﺍﳌﻨﻔﺼﻞ ﺍﳌﺨﺘﺺ ﺑﺎﻟﻨﺼﺐ ) ﺇﻳﺎﻙ (‪ ،‬ﻭﻗﺪ ﺗﺒﺎﻳﻨـﺖ ﺁﺭﺍﺅﻫـﻢ‬
‫ﻭﺃﻗﻮﺍﳍﻢ ﰲ ﻫﺬﺍ ﺍﻟﻀﻤﲑ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﺇﻥ ) ﺇﻳﺎ ( ﻫﻮ ﺍﻟﻀﻤﲑ‪ ،‬ﻭﻣـﺎ ﺑﻌـﺪﻩ ﻣـﻦ ﺣـﺮﻭﻑ‬
‫) ﺍﻟﻜﺎﻑ‪ ،‬ﺍﻟﻴﺎﺀ‪ ،‬ﺍﳍﺎﺀ ( ﻫﻲ ﺣﺮﻭﻑ ﺩﺍﻟﺔ ﻋﻠﻰ ﺍﳋﻄﺎﺏ‪ ٣.‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ) ﺇﻳﺎ( ﺍﺳﻢ ﻣﺒـﻬﻢ‬
‫ﻣﻀﺎﻑ ﳌﺎ ﺑﻌﺪﻩ‪ ٤.‬ﻭﻗﻴﻞ ﺇﻧﻪ ﺍﺳﻢ ﻇﺎﻫﺮ ﻣﻀﺎﻑ‬
‫ﳌﺎ ﺑﻌﺪﻩ‪ ٥.‬ﻭﻗﻴﻞ ﺇﻧﻪ ﻋﻤﺎﺩ‪ ،‬ﻭﺍﻟﻀﻤﲑ ﻣﺎ ﺑﻌﺪﻩ ﻣﻦ ﺣﺮﻭﻑ ﺍﻟﱵ ﻫﻲ ﺍﻟﻜﺎﻑ ﻭﺍﻟﻴﺎﺀ ﻭﺍﳍﺎﺀ ‪،‬‬
‫‪٧‬‬
‫ﻭﻗﻴﻞ ﺇﻧﻪ ﺑﲔ ﺍﻟﻈﺎﻫﺮ ﻭﺍﳌﻀﻤﺮ‪ ٦.‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ) ﺇﻳﺎﻙ( ﺑﺄﻛﻤﻠﻪ ﻫﻮ ﺍﻟﻀﻤﲑ‪.‬‬
‫ﻭ)ﺇﻳﺎﻙ( ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻭﻗﻊ ﰲ ﳏﻞ ﻧﺼﺐ ﻣﻔﻌﻮ ﹰﻻ ﺑﻪ ﻣﻘﺪﻣﹰﺎ ﻟﻠﻔﻌﻞ ) ﻧﻌﺒﺪ(‪ ،‬ﻭﻣﺜﻠﻪ‬
‫) ﺇﻳﺎﻙ ﻧﺴﺘﻌﲔ(‪.‬‬
‫ﺐ ﺑﻮﻗﻮﻉ ﺍﻟﻔﻌﻞ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻮﺿﻊ ﺍﻟﻜـﺎﻑ ﰲ ) ﺇﻳـﺎﻙ(‬ ‫ﻗﺎﻝ ﺍﻟﺰﺟﺎﺝ‪ ) ) :‬ﺇﻳﺎﻙ( ﻧﺼ ‪‬‬
‫‪٨‬‬
‫ﺧﻔﺾ ﺑﺈﺿﺎﻓﺔ ) ﺇﻳﺎ( ﺇﻟﻴﻬﺎ(‪.‬‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ١٥٠ /١ ) .‬ﺍﻟﻔﺎﲢﺔ‪ .‬ﺍﻵﻳﺔ ) ‪.( ٥‬‬
‫‪ -٢‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪.(١٥٠ /١ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺳﺮ ﺻﻨﺎﻋﺔ ﺍﻹﻋﺮﺍﺏ‪ ،‬ﺍﺑﻦ ﺟﲏ‪(٣١٧ -٣١٢ /١ ) .‬‬
‫‪ -٤‬ﺍﻹﻧﺼﺎﻑ‪ ،‬ﺍﻷﻧﺒﺎﺭﻱ‪.(٧٠٢ -٦٩٥ /٢ ) .‬‬
‫‪ -٥‬ﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ ﻳﻌﻴﺶ‪.(١٠١ -٩٩ /٣ ) .‬‬
‫‪ -٦‬ﻣﺸﻜﻞ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﻜﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ‪.( ٧٠ -٦٩ /١ ) .‬‬
‫‪ -٧‬ﻳﻨﻈﺮ‪ :‬ﺍﶈﺮﺭ ﺍﻟﻮﺟﻴﺰ‪ ،‬ﺍﺑﻦ ﻋﻄﻴﺔ‪ .(٧٢ /١ ) .‬ﻭﳌﺰﻳﺪ ﻣﻦ ﺍﻟﺘﻔﺼﻴﻞ ﰲ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﻳﻨﻈﺮ‪ :‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪.‬‬
‫) ‪ ،( ٦٤ /١‬ﻭﺍﻟﻜﺸﺎﻑ‪ ،‬ﺍﻟﺰﳐﺸﺮﻱ‪ ،(٥٦ -٥٥ /١ ) .‬ﻭﺇﻣﻼﺀ ﻣﺎ ﻣ ‪‬ﻦ ﺑﻪ ﺍﻟﺮﲪﻦ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ ) .‬ﺹ ‪ ،( ٦‬ﻭﺷـﺮﺡ‬
‫ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ ﻳﻌﻴﺶ‪ ،(١٠١ -٩٨ /٣ ) .‬ﻭﺭﻭﺡ ﺍﳌﻌﺎﱐ‪ ،‬ﺍﻷﻟﻮﺳﻲ‪.( ٨٦ /١ ) .‬‬
‫‪ -٨‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻋﺮﺍﺑﻪ‪ ،‬ﺍﻟﺰﺟﺎﺝ‪ .(٥٣ /١ ) .‬ﻭﺇﻋﺮﺍﺏ ﺍﻟﻜﺎﻑ ﻋﻠﻰ ﺃﻧﻪ ﰲ ﳏﻞ ﺟﺮ ﻣﻀﺎﻑ ﺇﻟﻴﻪ ﻫﻮ ﺭﺃﻱ ﺍﻟﺰﺟﺎﺝ‪،‬‬
‫ﻭﺇﻻ ﻓﺎﻟﻨﺤﻮﻳﻮﻥ ﻋﻠﻰ ﺃﻥ ﺍﻟﻜﺎﻑ ﺣﺮﻑ ﺧﻄﺎﺏ‪ ،‬ﻭ) ﺇﻳﺎ( ﻭﺣﺪﻫﺎ ﺿﻤﲑ ﻋﻠﻰ ﻣﺎ ﻣ ‪‬ﺮ ﺫﻛﺮﻩ ﰲ ﺍﳋﻼﻑ‪.‬‬
‫‪٦٥‬‬
‫ﻭﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﳚﺐ ﻓﺼﻞ ﺍﻟﻀﻤﲑ ﻟﺘﻘﺪﻣﻪ ﻋﻠﻰ ﺍﻟﻌﺎﻣﻞ ﻓﻴﻪ‪ ،‬ﻷﻧﻪ ﻟﻮ ﺗﺄﺧﺮ ﱂ ﻳﺘﺼﻞ ﺑﻞ‬
‫ﻼ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ ) :‬ﻧﻌﺒﺪﻙ ( ﻭ)ﻧﺴﺘﻌﻴﻨﻚ (‪ ،‬ﻷﻧﻪ ﻻ ﻳﺆﺗﻰ ﺑﺎﻟﻀﻤﲑ ﺍﳌﻨﻔﺼﻞ‬
‫ﺻﺎﺭ ﺣﺮﻓﹰﺎ ﻣﺴﺘﻘ ﹰ‬
‫ﺇﻻ ﻋﻨﺪ ﺗﻌﺬﺭ ﺍﳌﺘﺼﻞ‪ ١.‬ﻓﻼ ﺗﻘﻮﻝ ﰲ ﺃﻛﺮﻣﺘﻚ‪ ) :‬ﺃﻛﺮﻣﺖ ﺇﻳﺎﻙ (‪ ،‬ﻷﻧﻪ ﳝﻜﻦ ﺍﻹﺗﻴـﺎﻥ‬
‫ﺑﺎﳌﺘﺼﻞ‪ ،‬ﻓﺘﻘﻮﻝ‪ :‬ﺃﻛﺮﻣﺘﻚ؛ ﺇﺫ ﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻹﺗﻴﺎﻥ ﺑﺎﻟﻀﻤﲑ ﺍﳌﺘـﺼﻞ ﺍﻻﺧﺘـﺼﺎﺭ‪ ،‬ﻭﻻ‬
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‫ﻳﺘﺤﻘﻖ ﻫﺬﺍ ﺍﻻﺧﺘﺼﺎﺭ ﺑﺎﻟﻀﻤﲑ ﺍﳌﻨﻔﺼﻞ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺰﳐﺸﺮﻱ‪ ) :‬ﻭﻷﻥ ﺍﳌﺘﺼﻞ ﺃﺧﺼﺮ ﱂ ﻳﺴﻮ‪‬ﻏﻮﺍ ﺗﺮﻛﻪ ﺇﱃ ﺍﳌﻨﻔﺼﻞ‪ ،‬ﺇﻻ ﻋﻨﺪ ﺗﻌـﺬﺭ‬
‫‪٣‬‬
‫ﺏ ﻫﻮ‪ ،‬ﻭﻻ ﺿﺮﺑﺖ ﺇﻳﺎﻙ(‪.‬‬‫ﺏ ﺃﻧﺖ‪ ،‬ﻭﻻ ﺿﺮ ‪‬‬‫ﺍﻟﻮﺻﻞ‪ ،‬ﻓﻼ ﺗﻘﻮﻝ‪ :‬ﺿﺮ ‪‬‬
‫ﻼ ﻣـﻊ‬‫ﻓﺎﻟﻐﺮﺽ ﻣﻦ ﺍﻹﺗﻴﺎﻥ ﺑﺎﻟﻀﻤﲑ ﺍﳌﺘﺼﻞ ﻫﻮ ﺍﻻﺧﺘﺼﺎﺭ‪ .‬ﻭﻗﺪ ﺟﺎﺀ ﺍﻟﻀﻤﲑ ﻣﻨﻔﺼ ﹰ‬
‫‪٤‬‬
‫ﻼ ﻣﺮﺍﻋﺎﺓ ﻟﻠﻀﺮﻭﺭﺓ ﺍﻟﺸﻌﺮﻳﺔ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﺇﻣﻜﺎﻥ ﺍﻹﺗﻴﺎﻥ ﺑﻪ ﻣﺘﺼ ﹰ‬
‫ﺽ ﰲ ﺩﻫ ِﺮ ﺍﻟﺪ‪ ‬ﻫﺎﺭﻳ ِﺮ‪.‬‬
‫ِﺇﻳ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﺍﻷ ‪‬ﺭ ‪‬‬ ‫ﺖ‬
‫ﺿ ِﻤ‪‬ﻨ ‪‬‬
‫ﺕ ﹶﻗ ‪‬ﺪ َِ‬
‫ﺙ ﺍﻷ ‪‬ﻣﻮﺍ ِ‬
‫ﺚ ﺍﻟﻮﺍﺭ ِ‬
‫ﺑﺎﻟﺒﺎ ِﻋ ِ‬
‫ﻼ ﻣﻊ ﺃﻧﻪ ﰲ ﻣﻮﺿـﻊ ﳝﻜـﻦ‬
‫ﻓﻘﻮﻟﻪ‪ ) :‬ﺿﻤﻨﺖ ﺇﻳﺎﻫﻢ ﺍﻷﺭﺽ ( ﺟﺎﺀ ﻓﻴﻪ ﺍﻟﻀﻤﲑ ﻣﻨﻔﺼ ﹰ‬
‫‪٥‬‬
‫ﺍﻹﺗﻴﺎﻥ ﺑﻪ ﻣﺘﺼﻼﹰ‪ ،‬ﻓﻴﻘﺎﻝ‪ ) :‬ﺿﻤﻨﺘﻬﻢ ﺍﻷﺭﺽ (‪.‬‬

‫‪ -١‬ﻣﺸﻜﻞ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﻜﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ‪ ،(٧٠ /١ ) .‬ﻭﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ ﻳﻌﻴﺶ‪ ،(١٠٣ /٣ ) .‬ﻭﺷﺮﺡ ﺍﺑﻦ‬
‫ﻋﻘﻴﻞ‪ ،‬ﻋﻠﻰ ﺃﻟﻔﻴﺔ ﺍﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﺎﺀ ﺍﻟﺪﻳﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻘﻴﻞ‪ ،‬ﺗﺢ ﳏﻤﺪ ﳏﻴﻲ ﺍﻟـﺪﻳﻦ‪ ،‬ﺍﳌﻜﺘﺒـﺔ ﺍﻟﻌـﺼﺮﻳﺔ‪ ،‬ﺑـﲑﻭﺕ‪،‬‬
‫‪١٤١٥‬ﻫـ‪١٩٩٥ -‬ﻡ‪،(٩٧ /١ ) .‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،(٣٥٦ -٣٥٥ /٢ ) .‬ﻭﺍﳋﺼﺎﺋﺺ‪ ،‬ﺍﺑﻦ ﺟﲏ‪ ،(١٩٣ -١٩٢ /٢ ) .‬ﻭﺷﺮﺡ ﺍﻟﻜﺎﻓﻴﺔ‪،‬‬
‫ﺍﻟﺮﺿﻲ‪ .(١٣ /٢ ) .‬ﻭﺍﳌﻔﺼﻞ‪ ،‬ﺍﻟﺰﳐﺸﺮﻱ‪.(١٢٨ -١٢٧ ) .‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻣﺎﻟﻚ‪ :‬ﻭﰲ ﺍﺧﺘﻴﺎﺭ ﻻ ﳚﻲﺀ ﺍﳌﻨﻔﺼﻞ ﺇﺫﺍ ﺗﺄﺗﻰ ﺃﻥ ﳚﻲﺀ ﺍﳌﺘﺼﻞ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ‪ ،‬ﺍﺑـﻦ ﻋﻘﻴـﻞ‪.‬‬
‫) ‪.( ١٠١ -٩٧ /١‬‬
‫‪ -٣‬ﺍﳌﻔﺼﻞ‪ ،‬ﺍﻟﺰﳐﺸﺮﻱ‪ ) .‬ﺹ ‪.(١٢٧‬‬
‫‪ -٤‬ﺍﻟﺒﻴﺖ ﻟﻠﻔﺮﺯﺩﻕ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺩﻳﻮﺍﻥ ﺍﻟﻔﺮﺯﺩﻕ‪ ،‬ﺗﺢ ﻋﺒﺪﺍﷲ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺼﺎﻭﻱ‪ ،‬ﻣﻄﺒﻌﺔ ﺍﻟـﺼﺎﻭﻱ‪ ،‬ﻁ‪١٣٥٤ ،١‬ﻫــ‪-‬‬
‫‪١٩٦٣‬ﻡ‪ ) .‬ﺹ ‪ ،( ١٩٠‬ﻭﺍﻟﺒﻴﺖ ﻣﻦ ﺷﻮﺍﻫﺪ‪ :‬ﺍﳌﺴﺎﺋﻞ ﺍﻟﻌﻀﺪﻳﺎﺕ‪ ،‬ﺃﺑﻮ ﻋﻠﻲ ﺍﳊﺴﻦ ﺑﻦ ﺃﲪﺪ ﺍﻟﻔﺎﺭﺳﻲ‪ ،‬ﺗﺢ ﻋﻠﻲ ﺟﺎﺑﺮ‬
‫ﺍﳌﻨﺼﻮﺭﻱ‪ ،‬ﻋﺎﱂ ﺍﻟﻜﺘﺐ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻁ‪١٤٠٦ ،١‬ﻫـ‪١٩٨٦ -‬ﻡ‪ ) .‬ﺹ ‪ ،( ٣٩‬ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺍﻷﻧﺒﺎﺭﻱ‪.‬‬
‫) ‪ ،( ٦٩٨ /٢‬ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ‪ ،‬ﺍﺑﻦ ﻋﻘﻴﻞ‪ ،(٩٩ /١ ) .‬ﻭﳘﻊ ﺍﳍﻮﺍﻣﻊ‪ ،‬ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﻋﺒـﺪﺍﻟﺮﲪﻦ ﺑـﻦ ﺃﰊ ﺑﻜـﺮ‬
‫ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﺗﺢ ﻋﺒﺪﺍﳊﻤﻴﺪ ﻫﻨﺪﺍﻭﻱ‪ ،‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﺘﻮﻓﻴﻘﻴﺔ‪ ،‬ﻣﺼﺮ‪ ،‬ﺩ‪.‬ﺕ‪ ،(٢٤٦ /١ ) .‬ﻭﻗﺪ ﻧﺴﺐ ﺍﺑﻦ ﺟﲏ ﻫﺬﺍ ﺍﻟﺒﻴـﺖ‬
‫ﻷﻣﻴﺔ ﺑﻦ ﺃﰊ ﺍﻟﺼﻠﺖ‪ .‬ﺍﳋﺼﺎﺋﺺ‪ ،‬ﺍﺑﻦ ﺟﲏ‪ (٣٠٧ /١ ) .‬ﻭ ) ‪.(١٩٥ /٢‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺍﻹﻧﺼﺎﻑ‪ ،‬ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪.( ٦٩٨ /٢ ) .‬‬

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‫ﻭﻋﻦ ﺳﺒﺐ ﺗﻘﺪﱘ ﺍﻟﻀﻤﲑ ) ﺇﻳﺎﻙ ( ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ‪ ،‬ﻓﻘﺪ ﺻﺮ‪‬ﺡ ﺍﻟﻨﺤﺎﺓ‬
‫ﺑﻌﺪﺩ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﺗﺪﻭﺭ ﰲ ﳎﻤﻠﻬﺎ ﺣﻮﻝ ﺍﻻﺧﺘﺼﺎﺹ ﻭﺍﳊـﺼﺮ ﻭﺍﻟﺘﺄﻛﻴـﺪ ﻭﺇﻇﻬـﺎﺭ‬
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‫ﺍﻻﻫﺘﻤﺎﻡ‪.‬‬
‫ﻭﻗﺪ ﺃﺷﺎﺭ ﺍﻟﺰﳐﺸﺮﻱ – ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‪ -‬ﺇﱃ ﻧﻜﺘﺔ ﺑﻼﻏﻴﺔ ﻟﻄﻴﻔـﺔ ﻏﺎﻳـﺔ ﰲ ﺍﻟﺒﻴـﺎﻥ‬
‫ﻭﺍﻻﺳﺘﺪﻻﻝ‪ ،‬ﺣﲔ ﺭ ‪‬ﺩ ﺍﻧﻔﺼﺎﻝ ﺍﻟﻀﻤﲑ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺇﱃ ﺍﻻﻟﺘﻔﺎﺕ‪ ،‬ﻭﻫﻮ ﺍﻻﻧﺘﻘﺎﻝ ﻣـﻦ‬
‫ﺃﺳﻠﻮﺏ ﺇﱃ ﺃﺳﻠﻮﺏ ﺁﺧﺮ‪ ،‬ﻛﺎﻻﻧﺘﻘﺎﻝ ﻣﻦ ﻟﻔﻆ ﺍﻟﻐﻴﺒﺔ ﺇﱃ ﻟﻔﻆ ﺍﳋﻄﺎﺏ‪ .‬ﻗـﺎﻝ‪ ) :‬ﻭﻷﻥ‬
‫ﺍﻟﻜﻼﻡ ﺇﺫﺍ ‪‬ﻧﻘﻞ ﻣﻦ ﺃﺳﻠﻮﺏ ﺇﱃ ﺃﺳﻠﻮﺏ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺃﺣﺴ ‪‬ﻦ ﺗﻄﺮﻳ ﹰﺔ ﻟﻨـﺸﺎﻁ ﺍﻟـﺴﺎﻣﻊ‪،‬‬
‫ﻭﺇﻳﻘﺎﻇﹰﺎ ﻟﻺﺻﻐﺎﺀ ﺇﻟﻴﻪ ﻣﻦ ﺇﺟﺮﺍﺋﻪ ﻋﻠﻰ ﺃﺳﻠﻮﺏ ﻭﺍﺣﺪ‪ ،‬ﻭﻗﺪ ﲣﺘﺺ ﻣﻮﺍﻗﻌﻪ ﺑﻔﻮﺍﺋﺪ‪ .‬ﻭﳑـﺎ‬
‫ﺍﺧﺘﺺ ﺑﻪ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‪ :‬ﺃﻧﻪ ﳌﺎ ﺫﹸﻛﺮ ﺍﳊﻘﻴ ‪‬ﻖ ﺑﺎﳊﻤﺪ‪ ،‬ﻭﺃﺟﺮﻯ ﻋﻠﻴﻪ ﺗﻠﻚ ﺍﻟﺼﻔﺎﺕ ﺍﻟﻌﻈﺎﻡ‪،‬‬
‫ﺗﻌﻠﻖ ﺍﻟﻌﻠﻢ ﲟﻌﻠﻮﻡ ﻋﻈﻴﻢ ﺍﻟﺸﺄﻥ ﺣﻘﻴﻖ ﺑﺎﻟﺜﻨﺎﺀ ﻭﻏﺎﻳﺔ ﺍﳋﻀﻮﻉ ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ﰲ ﺍﳌﻬﻤـﺎﺕ‪،‬‬
‫ﻓﺨﻮﻃﺐ ﺫﻟﻚ ﺍﳌﻌﻠﻮﻡ ﺍﳌﺘﻤﻴﺰ ﺑﺘﻠﻚ ﺍﻟﺼﻔﺎﺕ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﺇﻳﺎﻙ ﻳﺎ ﻣﻦ ﻫﺬﻩ ﺻـﻔﺎﺗﻪ ﳔـﺺ‬
‫ﺑﺎﻟﻌﺒﺎﺩﺓ ﻭﺍﻻﺳﺘﻌﺎﻧﺔ‪ ،‬ﻻ ﻧﻌﺒﺪ ﻏﲑﻙ ﻭﻻ ﻧﺴﺘﻌﻴﻨﻪ‪ ،‬ﻟﻴﻜﻮﻥ ﺍﳋﻄﺎﺏ ﺃﺩ ﹼﻝ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﻟﻌﺒﺎﺩﺓ ﻟﻪ‬
‫‪٢‬‬
‫) ﺳﺒﺤﺎﻧﻪ ( ﻟﺬﻟﻚ ﺍﻟﺘﻤﻴﺰ ﺍﻟﺬﻱ ﻻ ﲢﻖ ﺍﻟﻌﺒﺎﺩﺓ ﺇﻻ ﺑﻪ (‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪ ،( ٦٤ /١ ) .‬ﻭﳘﻊ ﺍﳍﻮﺍﻣﻊ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪ .(١٠ /٢ ).‬ﻭﻗﺪ ﻓﺼﻞ ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ ﺍﻟﻘﻮﻝ‬
‫ﰲ ﻭﺟﻮﻩ ﺗﻘﺪﱘ ) ﺇﻳﺎﻙ( ﻋﻠﻰ ) ﻧﻌﺒﺪ(‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﻔﺴﲑ ﺍﻟﻜﺒﲑ‪ ،‬ﺍﻟﺮﺍﺯﻱ‪.( ١٩٩ /١ ).‬‬
‫‪ -٢‬ﺍﻟﻜﺸﺎﻑ‪ ،‬ﺍﻟﺰﳐﺸﺮﻱ‪.( ١٤ /١ ) .‬‬
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 ‫ﻣﺒﺤﺚ ﺃﲰﺎﺀ ﺍﻻﺳﺘﻔﻬﺎﻡ‪:‬‬
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‫ﺗﻨﺎﻭﻝ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺃﲰﺎﺀ ﺍﻻﺳﺘﻔﻬﺎﻡ ﲢﺖ ﻣﺎ ﲰﺎﻩ ﻓﺼﻞ ﺍﻷﲰﺎﺀ ﺍﻟﱵ ﻻ ﻇﺎﻫﺮﺓ ﻭﻻ ﻣﻀﻤﺮﺓ‬
‫ﻭﻫﻮ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺃﻗﺴﺎﻡ ﺍﻷﲰﺎﺀ‪ ،‬ﻭﺫﻛﺮ ﰲ ﻫﺬﺍ ﺍﻟﻔـﺼﻞ ﺃﲰـﺎﺀ ﺍﻹﺷـﺎﺭﺓ‪ ،‬ﻭﺃﲰـﺎﺀ‬
‫ﺍﻻﺳﺘﻔﻬﺎﻡ‪ ،‬ﻭﺍﻷﲰﺎﺀ ﺍﳌﻮﺻﻮﻟﺔ‪ ،‬ﻭﺍﻟﻈﺮﻭﻑ ﺍﳌﺒﻨﻴﺔ‪ ،‬ﻭﺃﲰﺎﺀ ﺍﻷﻓﻌﺎﻝ‪.‬‬

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‫ﺖ ِﻣ ‪‬ﻦ ِﺫ ﹾﻛﺮ‪‬ﺍﻫ‪‬ﺎ ‪.‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻓِﻴ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺫﻛﺮ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺍﲰﻴﺔ ﺃﲰﺎﺀ ﺍﻻﺳﺘﻔﻬﺎﻡ‪ ،‬ﻓﻬﻲ ﻣﻌﻤﻮﻟـﺔ‪ ،‬ﻭﻣﻌﺎﻧﻴﻬـﺎ ﺗﺘﻔـﺴﺮ‬
‫‪٣‬‬
‫ﺑﺄﺟﻮﺑﺘﻬﺎ‪ ،‬ﰒ ﺩﺧﻮﻝ ﺣﺮﻭﻑ ﺍﳉﺮ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻭﺣﺮﻭﻑ ﺍﳉﺮ ﺗﺪﺧﻞ ﻋﻠﻰ ) ﻣﺎ ( ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔ ﻟﺘﺪﻝ ﻋﻠﻰ ﺍﲰﻴﺘﻬﺎ‪ ،‬ﻭﻫﻨﺎ ﲢـﺬﻑ ﺃﻟﻔﻬـﺎ‬
‫ﻭﺟﻮﺑﺎﹰ‪ ٤،‬ﻭﻋﻠﺔ ﺣﺬﻑ ﺍﻷﻟﻒ ﻫﻮ ﻟﻠﻔﺮﻕ ﺑﲔ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻭﺍﳋﱪ‪ ٥.‬ﻭﻗﺪ ﻓـﺼﻞ ﺍﻟﺰﺭﻛـﺸﻲ‬
‫ﻼ‪ ) :‬ﻭﻳﻜﺜـﺮ‬‫ﺍﻟﻘﻮﻝ ﰲ ﻋﻠﺔ ﺣﺬﻑ ﺃﻟﻒ )ﻣﺎ( ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔ ﺑﻌﺪ ﺩﺧﻮﻝ ﺣﺮﻑ ﺍﳉﺮ ﻋﻠﻴﻬﺎ ﻗﺎﺋ ﹰ‬
‫ﰲ ﺣﺎﻟﺔ ﺍﳋﻔﺾ ﻗﺼﺪﻭﺍ ﻣﺸﺎﻛﻠﺔ ﺍﻟﻠﻔﻆ ﻟﻠﻤﻌﲎ‪ ،‬ﻓﺤﺬﻓﻮﺍ ﺍﻷﻟﻒ ﻛﻤﺎ ﺃﺳﻘﻄﻮﺍ ﺍﻟـﺼﻠﺔ‪ ،‬ﻭﱂ‬
‫ﳛﺬﻓﻮﺍ ﰲ ﺣﺎﻟﺔ ﺍﻟﻨﺼﺐ ﻭﺍﻟﺮﻓﻊ‪ ،‬ﻛﻴﻼ ﺗﺒﻘﻰ ﺍﻟﻜﻠﻤﺔ ﻋﻠﻰ ﺣﺮﻑ ﻭﺍﺣﺪ‪ ،‬ﻓﺈﺫﺍ ﺍﺗﺼﻞ ‪‬ﺎ ﺣﺮﻑ‬
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‫ﺍﳉﺮ ﺃﻭ ﻣﻀﺎﻑ ﺍﻋﺘﻤﺪﺕ ﻋﻠﻴﻪ؛ ﻷﻥ ﺍﳋﺎﻓﺾ ﻭﺍﳌﺨﻔﻮﺽ ﲟﱰﻟﺔ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻮﺍﺣﺪﺓ (‪.‬‬

‫‪ -١‬ﺃﻱ ﺃﻥ ﺃﲰﺎﺀ ﺍﻹﺷﺎﺭﺓ ﻣﺸﺒﻬﺔ ﺑﺎﻷﲰﺎﺀ ﺍﻟﻈﺎﻫﺮﺓ‪ ،‬ﻛﻤﺎ ﺃ‪‬ﺎ ﻣﺸﺒﻬﺔ ﺑﺎﻟﻀﻤﺎﺋﺮ‪ ،‬ﻓﺼﺎﺭﺕ ﺑﻴﻨﻬﻤﺎ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ‬
‫ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ١٦٤ -١٦٣ /١ ) .‬‬
‫‪ -٢‬ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ١٧٣ -١٧٢ /١ ) .‬ﺍﻟﻨﺎﺯﻋﺎﺕ‪ :‬ﺍﻵﻳﺔ ) ‪.( ٤٣‬‬
‫‪ -٣‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ١٧٢ /١ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺍﻷﺯﻫﻴﺔ ﰲ ﻋﻠﻢ ﺍﳊﺮﻭﻑ‪ ،‬ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺍﳍﺮﻭﻱ‪ ،‬ﺗﺢ ﻋﺒﺪﺍﳌﻌﲔ ﺍﳌﻠﻮﺣﻲ‪ ،‬ﻣﻄﺒﻮﻋﺎﺕ ﳎﻤﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴـﺔ‪،‬‬
‫ﺩﻣﺸﻖ‪١٤١٣ ،‬ﻫـ‪١٩٩٣ -‬ﻡ‪ ) .‬ﺹ ‪ ،(٨٦ -٨٥‬ﻭﺷﺮﺡ ﺷﺬﻭﺭ ﺍﻟﺬﻫﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪.(٤١٢ /١ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺍﻹﻧﺼﺎﻑ‪ ،‬ﺍﻷﻧﺒﺎﺭﻱ‪ ،(٥٢٧ /٢ ) .‬ﻭﺍﻟﺘﺒﻴﺎﻥ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ ،( ٩٣ /١ ) .‬ﻭﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ ﻋﻦ‬
‫ﻛﺘﺐ ﺍﻷﻋﺎﺭﻳﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ،‬ﺗﺢ ﳏﻤﺪ ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﻋﺒﺪﺍﳊﻤﻴﺪ‪ ،‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﺼﺮﻳﺔ‪ ،‬ﺑﲑﻭﺕ‪١٤٠٧ ،‬ﻫــ‪١٩٨٧ -‬ﻡ‪.‬‬
‫) ‪ ،( ٢٩٩ /١‬ﻭﺍﻟﱪﻫﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﳏﻤﺪ ﺑﻦ ‪‬ﺎﺩﺭ ﺑﻦ ﻋﺒﺪﺍﷲ ﺍﻟﺰﺭﻛﺸﻲ ﺃﺑﻮ ﻋﺒﺪﺍﷲ‪ ،‬ﺗﺢ ﳏﻤﺪ ﺃﺑـﻮ ﺍﻟﻔـﻀﻞ‬
‫ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ‪١٣٩١ ،‬ﻫـ‪.(٢١٣ /٣ ) .‬‬
‫‪ -٦‬ﺍﻟﱪﻫﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﺰﺭﻛﺸﻲ‪.( ٤٠٣ /٤ ) .‬‬

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 ‫ﻓﺤﺬﻑ ﺍﻷﻟﻒ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﰲ ﺣﺎﻟﺔ ﺍﳉﺮ‪.‬‬
‫ﻭﲢﺬﻑ ﺃﻟﻒ ﻣﺎ ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔ ﰲ ﺣﺎﻟﺔ ﺍﳉﺮ ﻷﻥ ﳍﺎ ﺻﺪﺭ ﺍﻟﻜﻼﻡ ﻭﻟﻜﻮ‪‬ﺎ ﺍﺳـﺘﻔﻬﺎﻣﺎﹰ‪ ،‬ﻭﱂ‬
‫ﳝﻜﻦ ﺗﺄﺧﲑ ﺍﳉﺎﺭ ﻓﻘﺪﻡ ﻋﻠﻴﻬﺎ ﻭﺭﻛﺐ ﻣﻌﻬﺎ ﺣﱴ ﻳﺼﲑ ﺍ‪‬ﻤﻮﻉ ﻛﻜﻠﻤﺔ ﻭﺍﺣﺪﺓ ﻣﻮﺿـﻮﻋﺔ‬
‫‪١‬‬
‫ﻟﻼﺳﺘﻔﻬﺎﻡ‪ ،‬ﻓﻼ ﻳﺴﻘﻂ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻋﻦ ﻣﺮﺗﺒﺔ ﺍﻟﺘﺼﺪﺭ‪ ،‬ﻭﺟﻌﻞ ﺣﺬﻑ ﺍﻷﻟﻒ ﺩﻟﻴﻞ ﺍﻟﺘﺮﻛﻴﺐ‪.‬‬
‫ﻓﻌﻠﹼﺔ ﺣﺬﻑ ﺃﻟﻒ ﻣﺎ ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔ ﰲ ﺣﺎﻟﺔ ﺍﳉﺮ‪ ،‬ﻷﻥ )ﻣﺎ( ﺍﺳﺘﻔﻬﺎﻡ‪ ،‬ﻭﻫﻲ ﻣﻦ ﺍﻷﺩﻭﺍﺕ ﺍﻟﱵ‬
‫ﳍﺎ ﺍﻟﺼﺪﺍﺭﺓ ﰲ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﺗﻘﺪﻣﻬﺎ ﺣﺮﻑ ﺍﳉﺮ ﻓﺼﺎﺭ ﻣﻌﻬﺎ ﻛﻠﻤﺔ ﻭﺍﺣﺪﺓ‪.‬‬
‫ﻭﻋﻨﺪ ﺣﺬﻑ ﺃﻟﻒ ﻣﺎ ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔ ﺍﻟﺪﺍﺧﻞ ﻋﻠﻴﻬﺎ ﺣﺮﻑ ﺍﳉﺮ‪ ،‬ﻓﺈﻥ ﻣﻦ ﺍﻟﻌﺮﺏ ﻣﻦ ﻳﻠﺤـﻖ‬
‫ﻫﺎﺀ ﺍﻟﺴﻜﺖ ﰲ ﺍﻟﻮﻗﻒ ﻋﻠﻰ ﻣﺎ ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔ ﺟﱪﹰﺍ ﳌﺎ ﺣ‪‬ﺬﻑ ﻣﻦ ﻣﺎ‪ ،‬ﻭﻫﻮ ﺍﻷﻟﻒ‪ ،‬ﻭﺇﺑﻘـﺎﺀ‬
‫ﳊﺮﻛﺔ ﺍﳌﻴﻢ‪ ،‬ﻟﺌﻼ ﺗﺬﻫﺐ ﰲ ﺍﻟﻮﻗﻒ‪ ،‬ﻓﻴﺠﺘﻤﻊ ﰲ ﻣﺎ ﻭﻫﻲ ﺣﺮﻓﺎﻥ ﺣﺬﻑ ﺃﺣﺪﳘﺎ‪ ،‬ﻭﺇﺳﻜﺎﻥ‬
‫‪٢‬‬
‫ﺍﻵﺧﺮ‪.‬‬
‫ﻚ ‪‬ﻋ ِﻦ ﺍﻟـﺴ‪‬ﺎ ‪‬ﻋ ِﺔ ﹶﺃﻳ‪‬ـﺎ ﹶﻥ‬
‫ﺴﺄﹶﻟﻮ‪‬ﻧ ‪‬‬
‫ﻭ) ﻓﻴ ‪‬ﻢ ( ﺇﻧﻜﺎﺭ ﻟﺴﺆﺍﳍﻢ ﻗﺒﻞ ﻫﺬﻩ ﺍﻵﻳﺔ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻳ ‪‬‬
‫ﺖ ِﻣ ‪‬ﻦ ِﺫ ﹾﻛﺮ‪‬ﺍﻫ‪‬ﺎ(‪ ٣.‬ﺃﻱ‪ :‬ﻓﻴ ‪‬ﻢ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ‪ ٤.‬ﻭ) ﻓﻴ ‪‬ﻢ( ) ﺧﱪ ﻣﻘﺪﻡ‪ ،‬ﻭ) ﺃﻧﺖ(‬ ‫‪‬ﻣ ‪‬ﺮﺳ‪‬ﺎﻫ‪‬ﺎ ﻓِﻴ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﻣﺒﺘﺪﺃ ﻣﺆﺧﺮ‪ ،‬ﻭ) ﻣﻦ ﺫﻛﺮﺍﻫﺎ ( ﻣﺘﻌﻠﻖ ﲟﺎ ﺗﻌﻠﻖ ﺑﻪ ﺍﳋﱪ‪ ،‬ﻭﺍﳌﻌﲎ‪ :‬ﺃﻧﺖ ﰲ ﺃﻱ ﺷـﻲﺀ ﻣـﻦ‬
‫ﺫﻛﺮﺍﻫﺎ‪ ،‬ﺃﻱ‪ :‬ﻣﺎ ﺃﻧﺖ ﻣﻦ ﺫﻛﺮﺍﻫﺎ ﳍﻢ ﻭﺗﺒﻴﲔ ﻭﻗﺘﻬﺎ ﰲ ﺷﻲﺀ‪.‬‬

‫‪ -١‬ﺷﺮﺡ ﺍﻟﻜﺎﻓﻴﺔ‪ ،‬ﺍﻟﺮﺿﻲ‪ ،( ٥٤ /٢ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ ﻳﻌﻴﺶ‪.( ١٥٠ /٣ ) .‬‬
‫‪ -٢‬ﺍﻟﻨﺎﺯﻋﺎﺕ‪ :‬ﺍﻵﻳﺔ ) ‪.(٤٢‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،(١٦٤ /٤ ) .‬ﻭﺇﺑﺮﺍﺯ ﺍﳌﻌﺎﱐ‪ ،‬ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﳌﻘﺪﺳﻲ‪.(٢٨١ /١ ) .‬‬
‫‪ -٤‬ﺍﻟﻜﺸﺎﻑ‪ ،‬ﺍﻟﺰﳐﺸﺮﻱ‪ ،(٦٩٩ /٤ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪ ،(٤١٦ / ٨ ) .‬ﻭﺗﻔـﺴﲑ ﺍﻟﺒﻴـﻀﺎﻭﻱ‪،‬‬
‫ﺍﻟﺒﻴﻀﺎﻭﻱ‪ ،(٤٥٠ /٥ ) .‬ﻭﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ‪ ،‬ﺍﻟﺸﻮﻛﺎﱐ‪.( ٣٨٠/٥ ) .‬‬

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‫ﻭﰲ ﺣﺎﻝ ﺍﻟﻮﻗﻒ ﻋﻠﻰ ﻗﻮﻟﻪ ) ﻓﻴ ‪‬ﻢ( ﻓﻬﻮ ﺧﱪ ﻣﺒﺘﺪﺃ ﳏﺬﻭﻑ‪ ،‬ﺃﻱ‪ :‬ﻓﻴ ‪‬ﻢ ﻫـﺬﺍ ﺍﻟـﺴﺆﺍﻝ‪ ،‬ﰒ‬
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‫ﻳﺒﺘﺪﺃ ﺑﻘﻮﻟﻪ‪ ) :‬ﺃﻧﺖ ﻣﻦ ﺫﻛﺮﺍﻫﺎ(‪ ،‬ﺃﻱ‪ :‬ﺇﺭﺳﺎﻟﻚ ﻭﺃﻧﺖ ﺧﺎﰎ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﺁﺧﺮ ﺍﻟﺮﺳﻞ(‪.‬‬
‫) ﻭﻗﻴﻞ ﺇﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻓﻴﻢ ﺃﻧﺖ ﻣﻦ ﺫﻛﺮﺍﻫﺎ( ﻣﺘﺼﻞ ﺑﺴﺆﺍﳍﻢ ﻋﻠﻰ ﺃﻧﻪ ﺑﺪﻝ ﻣـﻦ ﲨﻠـﺔ‬
‫) ﻳﺴﺄﻟﻮﻧﻚ ﻋﻦ ﺍﻟﺴﺎﻋﺔ ﺃﻳﺎﻥ ﻣﺮﺳﺎﻫﺎ (‪ ،‬ﺃﻭ ﻫﻮ ﺑﺘﻘﺪﻳﺮ ﺍﻟﻘﻮﻝ‪ ،‬ﺃﻱ‪ :‬ﻳﺴﺄﻟﻮﻧﻚ ﻋﻦ ﺯﻣﺎﻥ ﻗﻴﺎﻡ‬
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‫ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻭﻳﻘﻮﻟﻮﻥ ﻟﻚ‪ :‬ﰲ ﺃﻱ ﻣﺮﺗﺒﺔ ﺃﻧﺖ ﻣﻦ ﺫﻛﺮﺍﻫﺎ‪ ،‬ﺃﻱ ﻋﻠﻤﻬﺎ (‪.‬‬

‫‪ -١‬ﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ‪.( ٦٨٣ /١٠ ) .‬‬

‫‪ -٢‬ﺭﻭﺡ ﺍﳌﻌﺎﱐ‪ ،‬ﺍﻷﻟﻮﺳﻲ‪.( ٣٧ / ٣٠ ) .‬‬

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 ‫ﻣﺒﺤﺚ ﺍﻷﲰﺎﺀ ﺍﳌﻮﺻﻮﻟﺔ‪:‬‬
‫ﰲ ﻫﺬﺍ ﺍﳌﺒﺤﺚ ﺗﻨﺎﻭﻝ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺍﻷﲰﺎﺀ ﺍﳌﻮﺻﻮﻟﺔ‪ ،‬ﻭﻫﻲ ﻣﻦ ﺍﻷﲰﺎﺀ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﰲ ﻓﺼﻞ‬
‫ﺍﻷﲰﺎﺀ ﺍﻟﱵ ﻻ ﻇﺎﻫﺮﺓ ﻭﻻ ﻣﻀﻤﺮﺓ‪ .‬ﻭﻗﺪ ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﰲ ﻫﺬﺍ ﺍﳌﺒﺤﺚ ﺑﺄﺭﺑﻌﺔ ﺷﻮﺍﻫﺪ‬
‫ﻗﺮﺁﻧﻴﺔ‪ ،‬ﻫﻲ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻵﰐ‪:‬‬

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‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﹸﺛﻢ‪ ‬ﹶﻟ‪‬ﻨ ‪‬ﻨ ِﺰ ‪‬ﻋﻦ‪ِ ‬ﻣ ‪‬ﻦ ﹸﻛﻞﱢ ﺷِﻴ ‪‬ﻌ ٍﺔ ﹶﺃﻳ‪ ‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﺷﺪ‪ ‬ﻋﻠﹶﻰ ﺍﻟﺮ‪ ‬ﺣ ‪‬ﻤ ِﻦ ِﻋِﺘﻴ‪‬ﹰﺎ ‪.‬‬
‫ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‪ ،‬ﻭﺫﻛﺮ ﺷﻴﺌﹰﺎ ﻣﻦ ﺃﺣﻜﺎﻡ ) ﺃﻳ‪‬ﻬﻢ( ﰲ ﺣﺎﻟﺔ ﺍﻹﻋﺮﺍﺏ‬
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‫ﻭﺍﻟﺒﻨﺎﺀ‪ ،‬ﻭﺭﺃﻱ ﺳﻴﺒﻮﻳﻪ ﰲ ﺫﻟﻚ‪.‬‬
‫ﺗﺄﰐ ) ﺃﻱ ( ﰲ ﺍﻟﻌﺮﺑﻴﺔ ﻋﻠﻰ ﻭﺟﻮﻩ ﳐﺘﻠﻔﺔ‪ ،‬ﻓﻘﺪ ﺗﻜﻮﻥ ﺟﺰﺍﺀ‪ ،‬ﻭﺗﻜﻮﻥ ﺍﺳﺘﻔﻬﺎﻣﺎﹰ‪ ،‬ﻭﺗﻜـﻮﻥ‬
‫ﺧﱪﹰﺍ ﲟﻌﲎ ﺍﻟﺬﻱ‪ ،‬ﻭﺗﻜﻮﻥ ﺗﻌﺠﺒﺎﹰ‪ ،‬ﻭﺗﻜﻮﻥ ﻧﺪﺍﺀ‪ ،‬ﻭﺗﻜﻮﻥ ﻧﻌﺘﹰﺎ ﻓﻴﻪ ﻣﻌﲎ ﺍﳌﺪﺡ‪ ،‬ﻓﻬﻲ ﲝـﺴﺐ‬
‫‪٣‬‬
‫ﻣﺎ ﺗﻀﺎﻑ ﺇﻟﻴﻪ‪.‬‬
‫ﻭ) ﺃﻱ( ﻣﻦ ﺍﻷﲰﺎﺀ ﺍﳌﻮﺻﻮﻟﺔ ﻋﻠﻰ ﺭﺃﻱ ﺍﳉﻤﻬﻮﺭ‪ ٤‬ﺧﻼﻓﹰﺎ ﻟﺜﻌﻠﺐ ﺍﻟﺬﻱ ﻳﺮﻯ ﺃﻥ ) ﺃﻳﹰﺎ ( ﻻ‬
‫‪٥‬‬
‫ﺗﻜﻮﻥ ﻣﻮﺻﻮﻟﺔ ﺃﺻﻼﹰ‪ ،‬ﻓﻬﻲ ﻋﻨﺪﻩ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﺍﺳﺘﻔﻬﺎﻣﹰﺎ ﺃﻭ ﺷﺮﻃﹰﺎ‪.‬‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ١٧٩ /١ ) .‬ﻣﺮﱘ‪ :‬ﺍﻵﻳﺔ ) ‪.( ٦٩‬‬
‫‪ -٢‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.(١٧٩ /١ ) ..‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻷﺯﻫﻴﺔ ﰲ ﻋﻠﻢ ﺍﳊﺮﻭﻑ‪ ،‬ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺍﳍﺮﻭﻱ‪ ) .‬ﺹ ‪ ،(١٠٧ -١٠٦‬ﻭﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺃﺑﻮ ﺍﻟﱪﻛـﺎﺕ‬
‫ﺍﻷﻧﺒﺎﺭﻱ‪ ).‬ﺹ ‪ ،(٣٨٦ -٣٨٥‬ﻭﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ ﻳﻌﻴﺶ‪ ،(١٤٥ /٣ ) .‬ﻭﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫـﺸﺎﻡ‪-٧٧ /١ ) .‬‬
‫‪ .(٧٨‬ﻭﺷﺮﺡ ﺍﻷﴰﻮﱐ ﻷﻟﻔﻴﺔ ﺍﻳﻦ ﻣﺎﻟﻚ‪ ،‬ﺍﻷﴰﻮﱐ‪ ،‬ﺗﺢ ﻋﺒﺪﺍﳊﻤﻴﺪ ﺍﻟﺴﻴﺪ ﳏﻤﺪ ﻋﺒﺪﺍﳊﻤﻴﺪ‪ ،‬ﺍﳌﻜﺘﺒﺔ ﺍﻷﺯﻫﺮﻳﺔ ﻟﻠﺘﺮﺍﺙ‪،‬‬
‫ﺩ‪.‬ﺕ‪.(٢١٧ /١ ) .‬‬
‫ﻱ‬
‫ﻱ ﺃﻓﻀﻞﹸ‪ ،‬ﻭﺃ ‪‬‬
‫‪ -٤‬ﻗﺎﻝ ﺳﻴﺒﻮﻳﻪ‪ ) :‬ﻫﺬﺍ ﺑﺎﺏ ﺃﻱ‪ .‬ﺍﻋﻠﻢ ﺃﻥ ﺃﻳﹰﺎ ﻣﻀﺎﻓﹰﺎ ﻭﻏﲑ ﻣﻀﺎﻑ ﲟﱰﻟﺔ ‪‬ﻣﻦ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺃﻧﻚ ﺗﻘﻮﻝ‪ :‬ﺃ ‪‬‬
‫ﺍﻟﻘﻮﻡ ﺃﻓﻀﻞﹸ‪ ،‬ﻓﺼﺎﺭ ﺍﳌﻀﺎﻑ ﻭﻏﲑ ﺍﳌﻀﺎﻑ ﳚﺮﻳﺎﻥ ﳎﺮﻯ ‪‬ﻣ ‪‬ﻦ(‪ .‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،(٣٩٨ /٢ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﳌﻘﺘـﻀﺐ‪،‬‬
‫ﺍﳌﱪﺩ‪.(٢٩١ -٢٩٠ /٣ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ ﺭﺃﻱ ﺛﻌﻠﺐ ﰲ‪ :‬ﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ،(٧٨ /١ ) .‬ﻭﺍﳌﺴﺎﻋﺪ ﻋﻠﻰ ﺗﺴﻬﻴﻞ ﺍﻟﻔﻮﺍﺋﺪ‪ ،‬ﺍﺑﻦ ﻋﻘﻴﻞ‪ ،‬ﺗﺢ ﳏﻤﺪ‬
‫ﻛﺎﻣﻞ ﺑﺮﻛﺎﺕ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ‪ ،‬ﺟﺪﺓ‪ ،‬ﺇﺷﺮﺍﻑ ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ‪ ،‬ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ‪١٤٠٥ ،‬ﻫــ‪-‬‬
‫‪١٩٨٤‬ﻡ‪ ،(١٤٨ /١ ) .‬ﻭﺷﺮﺡ ﺍﻟﺘﺼﺮﻳﺢ ﻋﻠﻰ ﺍﻟﺘﻮﺿﻴﺢ ﻋﻠﻰ ﺃﻟﻔﻴﺔ ﺍﺑﻦ ﻣﺎﻟﻚ ﻻﺑﻦ ﻫﺸﺎﻡ‪ ،‬ﺧﺎﻟﺪ ﻋﺒﺪﺍﷲ ﺍﻷﺯﻫﺮﻱ‪ ،‬ﺩﺍﺭ‬
‫ﺇﺣﻴﺎﺀ ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺩ‪.‬ﺕ‪ ،(١٣٥ /١ ) .‬ﻭﺷﺮﺡ ﺍﻷﴰﻮﱐ‪ ،‬ﺍﻷﴰﻮﱐ‪.(٢١٤ /١ ) .‬‬
‫‪٧١‬‬
‫ﻭ) ﺃﻱ( ﻣﻌﺮﺑﺔ ﰲ ﲨﻴﻊ ﺣﺎﻻ‪‬ﺎ‪ ،‬ﺇﻻ ﰲ ﺣﺎﻟﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﺈ‪‬ﺎ ﺗﺒﲎ ﻓﻴﻬﺎ ﻋﻠﻰ ﺍﻟﻀﻢ‪ ،‬ﻭﺫﻟﻚ ﺇﺫﺍ‬
‫ﺍﺟﺘﻤﻊ ﺷﺮﻃﺎﻥ‪ .‬ﺃﺣﺪﳘﺎ‪ :‬ﺃﻥ ﺗﻀﺎﻑ‪ .‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺻﺪﺭ ﺻﻠﺘﻬﺎ ﺿﻤﲑﹰﺍ ﳏﺬﻭﻓﹰﺎ‪ ١.‬ﳓﻮ‪:‬‬
‫ُﻷ ﹾﻛ ِﺮ ‪‬ﻣ ‪‬ﻦ ﹶﺃ‪‬ﻳ ‪‬ﻬ ‪‬ﻢ ﺃﹶﺣﺴ ‪‬ﻦ‪.‬‬
‫ﻭﺍﻷﻓﺼﺢ ﺃﻥ ﺗﻀﺎﻑ ﺇﱃ ﻣﻌﺮﻓﺔ‪ .‬ﻗﺎﻝ ﺳﻴﺒﻮﻳﻪ‪ ) :‬ﻫﺬﺍ ﺑﺎﺏ ﳎﺮﻯ ﺃﻱ ﻣﻀﺎﻓﹰﺎ ﻋﻠﻰ ﺍﻟﻘﻴـﺎﺱ‪.‬‬
‫ﻭﺫﻟﻚ ﻗﻮﻟﻚ‪ :‬ﺍﺿﺮﺏ ﺃﻳ‪‬ﻬﻢ ﻫﻮ ﺃﻓﻀﻞ‪ ،‬ﻭﺍﺿﺮﺏ ﺃﻳ‪‬ﻬﻢ ﻛﺎﻥ ﺃﻓﻀﻞ‪ ،‬ﻭﺍﺿﺮﺏ ﺃﻳ‪‬ﻬﻢ ﺃﺑﻮﻩ ﺯﻳﺪ‪.‬‬
‫ﺟﺮﻯ ﺫﺍ ﻋﻠﻰ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻷﻥ ) ﺍﻟﺬﻱ( ﳛﺴﻦ ﻫﺎ ﻫﻨﺎ (‪ ٢.‬ﻓﺄﻱ ﻫﻨﺎ ﲟﻌﲎ ﺍﻟﺬﻱ ﻭﻫﻲ ﻣـﻀﺎﻓﺔ‬
‫ﺇﱃ ﺍﳌﻌﺮﻓﺔ ) ﺍﻟﻀﻤﲑ (‪.‬‬
‫ﻭﺗﻀﺎﻑ ) ﺃﻱ( ﺇﱃ ﺍﻟﻨﻜﺮﺓ ﻋﻠﻰ ﻗﻠﺔ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺼﻔﻮﺭ‪ ) :‬ﻭﻻ ﳜﻠﻮ ﺃﻥ ﺗﻀﻴﻔﻬﺎ ﳌـﺎ ﻫـﻲ‬
‫ﺑﻌﻀﻪ ﺃﻭ ﺇﱃ ﻣﺎ ﺗﻘﻊ ﻋﻠﻴﻪ‪ .‬ﻓﺈﻥ ﺃﺿﻔﺘﻬﺎ ﺇﱃ ﻣﺎ ﻫﻲ ﺑﻌﻀﻪ ﻓﻼ ﺗﻜﻮﻥ ﺇﻻ ﻣﻌﺮﻓﺔ ﺳﻮﺍﺀ ﺃﺿﻔﺘﻬﺎ‬
‫ﻱ ﺯﻳـﺪ‬‫ﻱ ﺍﻟﺮﺟﻠﲔ ﻗﺎﺋﻢ ؟ ﻭﺃ ‪‬‬‫ﻱ ﺍﻟﺮﺟﺎﻝ ﻗﺎﺋﻢ ؟ ﻭﺃ ‪‬‬ ‫ﺇﱃ ﻣﻔﺮﺩ ﺃﻭ ﲨﻊ ﺃﻭ ﻣﺜﲎ‪ ،‬ﻣﺜﻞ ﻗﻮﻟﻚ‪ :‬ﺃ ‪‬‬
‫ﺃﺣﺴﻦ؟ ﻓﺈﻥ ﺃﺿﻔﺘﻬﺎ ﺇﱃ ﻣﺎ ﺗﻘﻊ ﻋﻠﻴﻪ ﻛﺎﻥ ﻧﻜﺮﺓ ﺳﻮﺍﺀ ﺃﺿﻔﺘﻬﺎ ﺇﱃ ﻣﻔﺮﺩ ﺃﻭ ﻣﺜﲎ ﺃﻭ ﳎﻤﻮﻉ‪،‬‬
‫‪٣‬‬
‫ﻱ ﺭﺟﻠﲔ ﻋﻨﺪﻙ ؟ (‪.‬‬ ‫ﻱ ﺭﺟﺎﻝ ﻋﻨﺪﻙ ؟ ﻭﺃ ‪‬‬ ‫ﻱ ﺭﺟ ٍﻞ ﻋﻨﺪﻙ ؟ ﻭﺃ ‪‬‬
‫ﻣﺜﻞ ﻗﻮﻟﻚ‪ :‬ﺃ ‪‬‬
‫ﻓﺄﻱ ﰲ ﺍﻷﻣﺜﻠﺔ ﺍﻟﺜﻼﺛﺔ ﺍﻷﺧﲑﺓ ﺃﺿﻴﻔﺖ ﺇﱃ ﻧﻜﺮﺓ‪ ،‬ﺇﻓﺮﺍﺩﹰﺍ ﻭﺗﺜﻨﻴﺔ ﻭﲨﻌﹰﺎ‪.‬‬
‫ﻭﻗﺪ ﺫﻫﺐ ﺍﺑﻦ ﻋﺼﻔﻮﺭ ﺇﱃ ﺃﻧﻪ ﻻ ﻳﻌﻤﻞ ﰲ ) ﺃﻱ ( ﺇﻻ ﺍﻟﻔﻌﻞ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻭﻻ ﻳﻌﻤـﻞ ﻓﻴﻬـﺎ‬
‫‪٤‬‬
‫ﺍﳌﺎﺿﻲ‪ ،‬ﻭﺳﺒﺐ ﺫﻟﻚ ﺃﻥ ) ﺃﻳﹰﺎ ( ﺍﺳﻢ ﻣﺒﻬﻢ ﻭﺍﳌﺎﺿﻲ ﻳﻘﻴ‪‬ﺪ ﻣﺎ ﻳﺪﺧﻞ ﻋﻠﻴﻪ ﻓﻴﺘﻨﺎﻗﻀﺎﻥ‪.‬‬
‫ﻭﻛﺎﻥ ﺍﻟﻜﺴﺎﺋﻲ ﻗﺪ ﺳ‪‬ﺌﻞ ﰲ ﺣﻠﻘﺔ ﻳﻮﻧﺲ‪ .‬ﳌﺎﺫﺍ ﻻ ﻳ‪‬ﻘﺎﻝ‪ :‬ﺿﺮﺑﺖ ﺃﻳ‪‬ﻬﻢ ﻗﺎﻡ ؟ ﻓﻘﺎﻝ‪ :‬ﺃﻱ ﻛﺬﺍ‬
‫ﺧ‪‬ﻠﻘﺖ‪ ٥.‬ﻓﺠﻮﺍﺏ ﺍﻟﻜﺴﺎﺋﻲ ﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺭﺃﻳﻪ‪ ،‬ﻓﺄﻱ ﻋﻨﺪﻩ ﻻ ﺗﺪﺧﻞ ﻋﻠﻰ ﺍﳌﺎﺿﻲ‪.‬‬
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‫ﻭﺫﻫﺐ ﺍﻷﺧﻔﺶ ﺇﱃ ﺃﻥ ﺍﳌﺎﺿﻲ ﻳﻌﻤﻞ ﰲ ﺃﻱ‪.‬‬
‫ﻭﰲ ) ﺃﻳﻬﻢ ( ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﺍﺳﺘﺸﻬﺪ ‪‬ﺎ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻗﺮﺍﺀﺗﺎﻥ‪ :‬ﺍﻟﺮﻓﻊ ﻭﺍﻟﻨﺼﺐ‪.‬‬

‫‪ -١‬ﺷﺮﺡ ﺷﺬﻭﺭ ﺍﻟﺬﻫﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ،‬ﺗﺢ ﻋﺒﺪﺍﻟﻐﲏ ﺍﻟﺪﻗﺮ‪ ،‬ﺍﻟﺸﺮﻛﺔ ﺍﳌﺘﺤـﺪﺓ‪ ،‬ﺳـﻮﺭﻳﺎ‪١٤٠٤ ،‬ﻫــ‪١٩٨٤ -‬ﻡ‪.‬‬
‫) ﺹ ‪ ،(١٤١‬ﻭﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ ﻳﻌﻴﺶ‪.(١٤٥ /٣ ) .‬‬
‫‪ -٢‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪.(٤٠٣ /٢ ) .‬‬
‫‪ -٣‬ﺷﺮﺡ ﺍﳉﻤﻞ‪ ،‬ﺍﺑﻦ ﻋﺼﻔﻮﺭ‪ ،(٤٧٥ /٢ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﺘﺼﺮﻳﺢ‪ ،‬ﺍﻷﺯﻫﺮﻱ‪.(١٣٥ /١ ) .‬‬
‫‪ -٤‬ﺷﺮﺡ ﺍﳉﻤﻞ‪ ،‬ﺍﺑﻦ ﻋﺼﻔﻮﺭ‪.(٤٧٥ /٢ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺍﳋﺼﺎﺋﺺ‪ ،‬ﺍﺑﻦ ﺟﲏ‪ ،(٢٩٢ /٣ ) .‬ﻭﺷﺮﺡ ﺍﻟﺘﺼﺮﻳﺢ‪ ،‬ﺍﻷﺯﻫﺮﻱ‪.(١٣٦ /١ ) .‬‬
‫‪ -٦‬ﺍﳌﺴﺎﻋﺪ ﻋﻠﻰ ﺗﺴﻬﻴﻞ ﺍﻟﻔﻮﺍﺋﺪ‪ ،‬ﺍﺑﻦ ﻋﻘﻴﻞ‪.(١٤٨ /١ ) .‬‬
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 ‫ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‪ :‬ﻗﺮﺍﺀﺓ ﺍﻟﺮﻓﻊ‪ :‬ﻭﻓﻴﻬﺎ ﻭﺟﻮﻩ ﻋﺪﺓ‪:‬‬
‫‪٢‬‬
‫ﺃﻭ ﹰﻻ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻀﻤﺔ ﰲ ) ﺃﻳﻬﻢ( ﺿﻤﺔ ﺑﻨﺎﺀ‪ .‬ﻭﻫﻮ ﻣﺬﻫﺐ ﺳﻴﺒﻮﻳﻪ‪ ١،‬ﻭﺇﻟﻴﻪ ﺫﻫﺐ ﺍﳌﺎﺯﱐ‪.‬‬
‫ﻭﺃﻳﻬﻢ ﻋﻠﻰ ﻫﺬﺍ ﺗﻜﻮﻥ ﻣﻮﺻﻮﻟﺔ ﲟﻌﲎ ) ﺍﻟﺬﻱ(‪ ،‬ﻭﺣﺮﻛﺘﻬﺎ ﺣﺮﻛﺔ ﺑﻨﺎﺀ‪ ،‬ﳋﺮﻭﺟﻬـﺎ ﻋـﻦ‬
‫ﻧﻈﺎﺋﺮﻫﺎ ﻣﻦ ﺍﳌﻮﺻﻮﻻﺕ ﲝﺬﻑ ﺻﺪﺭ ﺻﻠﺘﻬﺎ‪ ،‬ﻭﺟﻮﺍﺯ ﺣﺬﻑ ﺍﻟﻌﺎﺋﺪ‪ .‬ﻭﺇﱃ ﻫﺬﺍ ﺫﻫﺐ ﺃﺑـﻮ‬
‫ﺍﻟﱪﻛﺎﺕ ﺍﻷﻧﺒﺎﺭﻱ‪ ٣،‬ﻭﺍﺑﻦ ﻫﺸﺎﻡ‪ ٤.‬ﺇﻻ ﺃﻥ ﻋﺪﺩﹰﺍ ﻣﻦ ﺍﻟﻨﺤﺎﺓ ﺭ ‪‬ﺩﻭﺍ ﻗﻮﻝ ﺳﻴﺒﻮﻳﻪ ﻭﻏﻠﻄﻮﻩ‪ .‬ﻗﺎﻝ‬
‫ﺍﻟﻨﺤﺎﺱ‪ ) :‬ﻭﻣﺎ ﻋﻠﻤﺖ ﺃﺣﺪﹰﺍ ﻣﻦ ﺍﻟﻨﺤﻮﻳﲔ ﺇﻻ ﻭﺧﻄﺄ ﺳﻴﺒﻮﻳﻪ ﰲ ﻫﺬﺍ‪ ،‬ﻭﲰﻌﺖ ﺃﺑﺎ ﺇﺳـﺤﺎﻕ‬
‫) ﻳﻌﲏ ﺍﻟﺰﺟﺎﺝ ( ﻳﻘﻮﻝ‪ :‬ﻣﺎ ﻳﺒﲔ ﱄ ﺃﻥ ﺳﻴﺒﻮﻳﻪ ﻏﻠـﻂ ﰲ ﻛﺘﺎﺑـﻪ ﺇﻻ ﰲ ﻣﻮﺿـﻌﲔ ﻫـﺬﺍ‬
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‫ﺃﺣﺪﳘﺎ (‪.‬‬
‫ﻭﻳﻮﺍﺻﻞ ﺍﻟﻨﺤﺎﺱ ﻧﻘﻞ ﺭﺃﻱ ﺍﻟﺰﺟﺎﺝ ﺍﻟﺬﻱ ﺍﺳﺘﻨﻜﺮ ﻋﻠﻰ ﺳﻴﺒﻮﻳﻪ ﺇﻋﺮﺍﺏ ) ﺃﻱ ( ﻭﻫﻲ ﻣﻨﻔﺮﺩﺓ‬
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‫ﻷ‪‬ﺎ ﺗﻀﺎﻑ‪ ،‬ﻓﻜﻴﻒ ﻳﺒﻨﻴﻬﺎ ﻭﻫﻲ ﻣﻀﺎﻓﺔ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﺍﻷﻧﺒﺎﺭﻱ‪ ) :‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺳﻴﺒﻮﻳﻪ (‪ ٧.‬ﻛﻤﺎ ﺃﻥ ﺍﻟﺰﺟﺎﺝ‪ ٨‬ﻗﺎﻝ‬
‫ﺑﻮﺟﻮﺏ ﺇﺿﺎﻓﺔ ) ﺃﻱ ( ﰲ ﺣﺎﻝ ﺍﻟﺒﻨﺎﺀ ﻛﻤﺎ ﻗﺎﻝ ﺳﻴﺒﻮﻳﻪ‪ .‬ﻓﺄﻱ ﻻ ﺗﻨﻔﻚ ﻋﻦ ﺍﻹﺿﺎﻓﺔ‪.‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻀﻤﺔ ﰲ ) ﺃﻳﻬﻢ( ﺿﻤﺔ ﺇﻋﺮﺍﺏ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺗﻜﻮﻥ ﺃﻱ‪:‬‬
‫‪ -١‬ﺍﺳﺘﻔﻬﺎﻣﻴﺔ‪ ،‬ﻭﺗﻜﻮﻥ ) ﺃﻱ( ﻣﺒﺘﺪﺃ‪ ،‬ﻭﺧﱪﻫﺎ ) ﺃﺷﺪ(‪.‬‬
‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻨﺤﺎﺓ ﰲ ﺳﺒﺐ ﻋﺪﻡ ﺇﻋﻤﺎﻝ ) ﻧﱰﻋ ‪‬ﻦ( ﰲ ) ﺃﻳ‪‬ﻬﻢ( ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺟﻪ‪ ،‬ﻭﺍﺧﺘﻠﻔﻮﺍ‬
‫ﰲ ﺍﻟﺘﻘﺪﻳﺮ ﺃﻳﻀﹰﺎ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻵﰐ‪:‬‬

‫‪ -١‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪( ٣٩٩ -٣٩٨ /٢ ) .‬‬

‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺍﻷﺻﻮﻝ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ‪.(٣٢٥ /٢ ) .‬‬
‫‪ -٣‬ﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﻷﻧﺒﺎﺭﻱ‪ ) .‬ﺹ ‪.(٣٨٣‬‬
‫‪ -٤‬ﺷﺮﺡ ﺷﺬﻭﺭ ﺍﻟﺬﻫﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ،(١٤١ /١ ) .‬ﻭﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪.( ٧٨ -٧٧ /١ ) .‬‬
‫‪ -٥‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪ ،(٢٤ /٣ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﻟﻘﺮﻃﱯ‪ ،(١٣٤ /١١ ) .‬ﻭﺭﻭﺡ ﺍﳌﻌﺎﱐ‪ ،‬ﺍﻷﻟﻮﺳﻲ‪.‬‬
‫) ‪ ،(١٢٠ /١٦‬ﻭﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ‪ ،‬ﺍﻟﺸﻮﻛﺎﱐ‪.( ٣٤٤ /٣ ) .‬‬
‫‪ -٦‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ .‬ﻭﻗﺪ ﺍﺳﺘﺒﻌﺪ ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ ﺑﻨﺎﺀ ) ﺃﻱ ( ﰲ ﺣﺎﻝ ﺍﻹﺿﺎﻓﺔ‪ .‬ﺍﻷﺻﻮﻝ ﰲ ﺍﻟﻨﺤﻮ‪.( ٣٢٤ /٢ ) .‬‬
‫‪ -٧‬ﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﻷﻧﺒﺎﺭﻱ‪ ) .‬ﺹ ‪.( ٣٨٣‬‬
‫‪ -٨‬ﻳﻨﻈﺮ‪ :‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ ﺍﳌﻨﺴﻮﺏ ﻟﻠﺰﺟﺎﺝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﺴﺮﻱ‪ ،‬ﺗﺢ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻷﺑﻴـﺎﺭﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘـﺎﺏ‬
‫ﺍﻟﻠﺒﻨﺎﱐ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﳌﺪﺭﺳﺔ‪ ،‬ﻁ‪١٤٠٦ ،٣‬ﻫـ‪١٩٨٦ -‬ﻡ‪.( ٨٢٧ /٣ ) .‬‬
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 ‫ﺃ‪ -‬ﺗﻜﻮﻥ ) ﺃﻱ( ﻣﺮﻓﻮﻋﺔ ﻋﻠﻰ ﺍﳊﻜﺎﻳﺔ‪ ،‬ﻭﺍﳌﻌﲎ‪ :‬ﰒ ﻟﻨﱰﻋ ‪‬ﻦ ﻣﻦ ﻛﻞ ﺷﻴﻌﺔ ﺍﻟﺬﻱ ﻳﻘﺎﻝ ﻣـﻦ‬
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‫ﺃﺟﻞ ﻋﺘﻮﻩ ﺃﻳﻬﻢ ﺃﺷﺪ ﻋﻠﻰ ﺍﻟﺮﲪﻦ ﻋﺘﻴﺎﹰ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﻗﻮﻝ ﺍﳋﻠﻴﻞ‪.‬‬
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‫ﻭﻗﺪ ﺍﺳﺘﺸﻬﺪ ﺍﳋﻠﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﺑﻘﻮﻝ ﺍﻷﺧﻄﻞ‪:‬‬
‫ﺤ ‪‬ﺮﻭ ‪‬ﻡ‪.‬‬
‫ﺝ ﻭﻻ ‪‬ﻣ ‪‬‬
‫ﺖ ﻻ ‪‬ﺣ ِﺮ ‪‬‬
‫ﹶﻓﺄِﺑﻴ ‪‬‬ ‫ﱰ ٍﻝ‬
‫ﺖ ِﻣﻦ ﺍﻟﻔ‪‬ﺘﺎ ِﺓ ﲟ ِ‬
‫‪‬ﻭﻟﻘ ‪‬ﺪ ﺃِﺑﻴ ‪‬‬
‫ﻭﺍﳌﻌﲎ‪ :‬ﻓﺄﺑﻴﺖ ﲟﱰﻟﺔ ﺍﻟﺬﻱ ﻳﻘﺎﻝ ﻟﻪ ﻻ ﺣﺮﺝ ﻭﻻ ﳏﺮﻭﻡ‪.‬‬
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‫ﻭﺟﻌﻞ ﺍﻟﻌﻜﱪﻱ ﺍﻟﺘﻘﺪﻳﺮ ﰲ ﺍﻵﻳﺔ‪ :‬ﻟﻨﱰﻋﻦ ﻣﻦ ﻛﻞ ﺷﻴﻌﺔ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺬﻱ ﻳﻘﺎﻝ ﺃﻳﻬﻢ‪.‬‬
‫ﻭﻗﺪ ﺍﺧﺘﺎﺭ ﺍﻟﺰﺟﺎﺝ ﺭﺃﻱ ﺍﳋﻠﻴﻞ ﺑﻘﻮﻟﻪ‪ ) :‬ﻭﺍﻟﺬﻱ ﺃﻋﺘﻘﺪﻩ ﺃﻥ ﺍﻟﻘﻮﻝ ﰲ ﻫﺬﺍ ﻗﻮﻝ ﺍﳋﻠﻴﻞ‪ ،‬ﻭﻫﺬﺍ‬
‫ﻣﻮﺍﻓﻖ ﻟﻠﺘﻔﺴﲑ ﻷﻥ ﺍﳋﻠﻴﻞ ﻛﺎﻥ ﻣﺬﻫﺒﻪ ﺃﻭ ﺗﺄﻭﻳﻠﻪ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﹸﺛ ‪‬ﻢ ﹶﻟ‪‬ﻨ‪‬ﻨ ِﺰ ‪‬ﻋ ‪‬ﻦ ِﻣ ‪‬ﻦ ﹸﻛ ﱢﻞ ﺷِـﻴ ‪‬ﻌ ٍﺔ(‬
‫ﺍﻟﺬﻱ ﻣﻦ ﺃﺟﻞ ﻋﺘﻮﻩ ﻳﻘﺎﻝ‪ :‬ﺃﻱ ﻫﺆﻻﺀ ﺃﺷﺪ ﻋﺘﻴﺎﹰ‪ ،‬ﻓﻴﺴﺘﻌﻤﻞ ﺫﻟﻚ ﰲ ﺍﻷﺷﺪ ﻓﺎﻷﺷﺪ(‪ ٤.‬ﻭﺇﻟﻴـﻪ‬
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‫ﺫﻫﺐ ﺍﻟﻨﺤﺎﺱ‪.‬‬
‫ﺏ‪ -‬ﺭﻓﻊ ) ﺃﻳﻬﻢ( ﻋﻠﻰ ﺍﻻﺳﺘﺌﻨﺎﻑ‪ ،‬ﻭﻫﻲ ﻫﻨﺎ ﺍﺳﺘﻔﻬﺎﻣﻴﺔ ﻣﺒﺘﺪﺃ ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﺧﱪﻫﺎ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‬
‫ﺍﳋﻠﻴﻞ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻮﻧﺲ ﻳ‪‬ﱰﻝ ﻧﱰﻋ ‪‬ﻦ ﻣﱰﻟﺔ ﺃﻓﻌﺎﻝ ﺍﻟﻌﻠﻢ ﺍﻟﺸﻚ ﻭﻣﺎ ﺃﺷﺒﻬﻬﺎ‪ ،‬ﻭﻫﻲ ﺍﻷﻓﻌﺎﻝ ﺍﻟـﱵ‬
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‫ﺗﻌﻠﻖ ﻋﻦ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﻻ ﳜﺼﻬﺎ ﺑﺄﻓﻌﺎﻝ ﺍﻟﻘﻠﻮﺏ‪.‬‬
‫ﻭﻗﺪ ﻋﻠﻞ ﺍﻟﻌﻜﱪﻱ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﺑﺄﻥ ﻧﱰﻋﻦ ﻭﻫﻮ ﻓﻌﻞ ﻣﻌﻠﻖ ﻋﻦ ﺍﻟﻌﻤﻞ‪ ،‬ﻷﻥ ﻣﻌﻨﺎﻩ ﺍﻟﺘﻤﻴﻴـﺰ‪،‬‬
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‫ﺖ ﺃﻳﻬﻢ ﰲ ﺍﻟﺪﺍﺭ‪.‬‬ ‫ﻭﻫﻮ ﻗﺮﻳﺐ ﻣﻦ ﻣﻌﲎ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﳚﻮﺯ ﺗﻌﻠﻴﻘﻪ‪ ،‬ﻛﻘﻮﻟﻚ‪ :‬ﻋﻠﻤ ‪‬‬

‫‪ -١‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،(٣٩٩ /٢ ) .‬ﻭﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻋﺮﺍﺑﻪ‪ ،‬ﺍﻟﺰﺟﺎﺝ‪ ،( ٢٧٧ /٣ ) .‬ﻭﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤـﺎﺱ‪.‬‬
‫) ‪ ،(٢٤ /٣‬ﻭﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﻟﻘﺮﻃﱯ‪ ،(١٣٣ /١١ ) .‬ﻭﺯﺍﺩ ﺍﳌﺴﲑ‪ ،‬ﺍﺑﻦ ﺍﳉﻮﺯﻱ‪.( ٢٥٣ /٥ ) .‬‬
‫‪ -٢‬ﺍﻟﺒﻴﺖ ﻟﻸﺧﻄﻞ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺷﻮﺍﻫﺪ ﺳﻴﺒﻮﻳﻪ‪ ) .‬ﺍﻟﻜﺘﺎﺏ‪ ،( ٨٤ /٢ ) .‬ﻭ ) ‪ ،( ٣٩٩ /٢‬ﻭﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻋﺮﺍﺑـﻪ‪،‬‬
‫ﺍﻟﺰﺟﺎﺝ‪ ،(٢٧٧ /٣ ) .‬ﻭﺍﻷﺻﻮﻝ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ‪ ،( ٣٢٤ /٢ ) .‬ﻭﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ ﻳﻌﻴﺶ‪،(١٤٦ /٣ ) .‬‬
‫ﻭ) ‪.(٨٧ /٧‬‬
‫‪ -٣‬ﺍﻹﻣﻼﺀ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ ،(١١٦ /٢ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺸﺎﻑ‪ ،‬ﺍﻟﺰﳐﺸﺮﻱ‪.(٣٤ /٣ ) .‬‬
‫‪ -٤‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻋﺮﺍﺑﻪ‪ ،‬ﺍﻟﺰﺟﺎﺝ‪.(٢٧٨ /٣ ) .‬‬
‫‪ -٥‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪ ،(٢٤ /٣ ) .‬ﻭﺟﻌﻞ ﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﰒ ﻟﻨﱰﻋ ‪‬ﻦ ﻣﻦ ﻛﻞ ﻓﺮﻗﺔ ﺍﻷﻋﱴ ﻓﺎﻷﻋﱴ‪.‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،(٤٠٠ /٢ ) .‬ﻭﻫﻲ ﻋﻨﺪﻩ ﻋﻠﻰ ﺗﻘﺪﻳﺮ‪ :‬ﺃﺷﻬﺪ ﺇﻧﻚ ﻟﺮﺳﻮﻝ ﺍﷲ‪ .‬ﻭﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻔﺼﻞ‪،‬‬
‫ﺍﺑﻦ ﻳﻌﻴﺶ‪.(١٤٦ /٣ ) .‬‬
‫‪ -٧‬ﺍﻹﻣﻼﺀ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ ،(١١٦ /٢ ) .‬ﻭﺫﻛﺮ ﺍﻷﻟﻮﺳﻲ ﻋﻠﺔ ﺍﻹﻓﺮﺍﺯ ﻭﺍﻟﺘﻤﻴﻴﺰ ﺍﻟﺬﻱ ﻳﻠﺰﻣﻪ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﻌﻮﻣﻞ ﻣﻌﺎﻣﻠﺔ ﺍﻟﻌﻠـﻢ‪.‬‬
‫ﻳﻨﻈﺮ‪ :‬ﺭﻭﺡ ﺍﳌﻌﺎﱐ‪.(١٢١ /١٦ ) .‬‬
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‫ﻭﻗﺪ ﺭ ‪‬ﺩ ﺍﻷﺧﻔﺶ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﺑﻘﻮﻟﻪ‪ ) ):‬ﻟﻨﻨـﺰﻋﻦ( ﻟﻴﺲ ﺑﻄﻠﺐ ﻋﻠﻢ (‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ‪ ) :‬ﻭﻻ ﻳ‪‬ﻌﻠﻖ ﻋﻨﺪ ﺍﳋﻠﻴﻞ ﻭﺳﻴﺒﻮﻳﻪ ﻣﺜﻞ ) ﻟﻨﱰﻋﻦ(‪ ،‬ﺇﳕﺎ ﻳﻌﻠﻖ ﺑﺄﻓﻌـﺎﻝ ﺍﻟـﺸﻚ‬
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‫ﻭﺷﺒﻬﻬﺎ ﻣﺎ ﱂ ﻳﺘﺤﻘﻖ ﻭﻗﻮﻋﻪ (‪.‬‬
‫ﺝ‪ -‬ﺃﻥ ﺗﻜﻮﻥ ﲨﻠﺔ ) ﺃﻳﻬﻢ( ﻣﺴﺘﺄﻧﻔﺔ‪ ،‬ﻭﺃﻱ ﺍﺳﺘﻔﻬﺎﻣﻴﺔ‪ ،‬ﻭﻧﻨـﺰﻋﻦ ﻫﻨﺎ ﻭﺍﻗﻌﺔ ﻋﻠﻰ ﺍﳌﻌـﲎ‪،‬‬
‫ﺖ ﻣﻦ ﺍﻟﺜﻴﺎﺏ‪ ،‬ﻭﺃﻛﻠﺖ ﻣﻦ ﺍﻟﻄﻌﺎﻡ‪ .‬ﻭﻫﻮ ﻗﻮﻝ‬ ‫ﻭﻟﻴﺴﺖ ﻭﺍﻗﻌﺔ ﻋﻠﻰ ) ﺃﻳﻬﻢ(‪ ،‬ﻛﻤﺎ ﺗﻘﻮﻝ‪ :‬ﻟﺒﺴ ‪‬‬
‫ﺍﻟﻜﺴﺎﺋﻲ ﻭﺍﻷﺧﻔﺶ‪ ٣.‬ﻭﺗﻘﺪﻳﺮ ﺍﻟﻜﻼﻡ‪ :‬ﻟﻨﱰﻋﻦ ﻛﻞ ﺷﻴﻌﺔ‪ ٤.‬ﻭﺗﻜﻮﻥ ) ِﻣ ‪‬ﻦ( ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ‬
‫‪٥‬‬
‫ﺯﺍﺋﺪﺓ ﻋﻠﻰ ﻗﻮﻝ ﺍﻟﻜﺴﺎﺋﻲ ﻭﺍﻷﺧﻔﺶ ﲜﻮﺍﺯ ﺯﻳﺎﺩ‪‬ﺎ ﰲ ﺍﻟﻜﻼﻡ ﺍﳌﺜﺒﺖ ﺧﻼﻓﹰﺎ ﻟﺴﻴﺒﻮﻳﻪ‪.‬‬
‫ﻭﻗﺪ ﺭ ‪‬ﺩ ﺍﺑﻦ ﻫﺸﺎﻡ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﺑﻘﻮﻟﻪ‪ ) :‬ﺃﻥ ﺍﻟﺘﻌﻠﻴﻖ ﳐﺘﺺ ﺑﺄﻓﻌﺎﻝ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﺃﻧﻪ ﻻ ﳚـﻮﺯ‬
‫) ﻷﺿﺮﺑ ‪‬ﻦ ﺍﻟﻔﺎﺳ ‪‬ﻖ ( ﺑﺎﻟﺮﻓﻊ ﺑﺘﻘﺪﻳﺮ‪ :‬ﺍﻟﺬﻱ ﻳﻘﺎﻝ ﻓﻴﻪ ﻫﻮ ﺍﻟﻔﺎﺳﻖ‪ ،‬ﻭﺃﻧﻪ ﱂ ﻳﺜﺒﺖ ﺯﻳﺎﺩﺓ ) ِﻣ ‪‬ﻦ (‬
‫‪٦‬‬
‫ﰲ ﺍﻹﳚﺎﺏ‪.‬‬
‫ﻭﺟﻌﻞ ﺍﻟﺴﻤﲔ ﺍﳊﻠﱯ ﻫﺬﺍ ﺍﳌﻌﲎ ) ﻟﻨﱰﻋﻦ ﻛﻞ ﺷﻴﻌﺔ ( ﳐﺎﻟﻔﹰﺎ ﻟﺘﺨـﺮﻳﺞ ﺍﳉﻤﻬـﻮﺭ‪ ،‬ﻓـﺈﻥ‬
‫ﲣﺮﳚﻬﻢ ﻳﺆﺩﻱ ﺇﱃ ﺍﻟﺘﺒﻌﻴﺾ‪ ،‬ﻭﻫﺬﺍ ﻳﺆﺩﻱ ﺇﱃ ﺍﻟﻌﻤﻮﻡ‪ ،‬ﺇﻻ ﺃﻥ ﲡﻌﻞ ) ِﻣ ‪‬ﻦ( ﻻﺑﺘﺪﺍﺀ ﺍﻟﻐﺎﻳﺔ ﻻ‬
‫‪٧‬‬
‫ﻟﻠﺘﺒﻌﻴﺾ ﻓﻴﺘﻔﻖ ﺍﻟﺘﺨﺮﳚﺎﻥ‪.‬‬
‫ﻭﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ) ِﻣ ‪‬ﻦ( ﻟﻠﺘﺒﻌﻴﺾ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻟﺘﻘﺪﻳﺮ‪ ) :‬ﻟﻨﱰﻋ ‪‬ﻦ ﺑﻌﺾ ﻛﻞ ﺷﻴﻌﺔ( ﲜﻌﻞ ) ِﻣ ‪‬ﻦ(‬
‫ﻣﻔﻌﻮ ﹰﻻ ﺑﻪ ﻟﺘﺄﻭﳍﺎ ﺑﺎﺳﻢ‪ .‬ﻭﺇﱃ ﻫﺬﺍ ﺫﻫﺐ ﺍﻟﺰﳐﺸﺮﻱ ﺑﻘﻮﻟﻪ‪ ) :‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻨـﺰﻉ ﻭﺍﻗﻌﹰﺎ‬

‫‪ -١‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺳﻌﻴﺪ ﺑﻦ ﻣﺴﻌﺪﺓ ﺍﻟﺒﻠﺨﻲ ﺍﻷﺧﻔﺶ‪ ،‬ﺗﺢ ﻋﺒﺪﺍﻷﻣﲑ ﺍﻟﻮﺭﺩ‪ ،‬ﻋـﺎﱂ ﺍﻟﻜﺘـﺐ‪ ،‬ﻁ‪١٤٠٥ ،١‬ﻫــ‪-‬‬
‫‪١٩٨٥‬ﻡ‪.(٤٠٧ /١ ) .‬‬
‫‪ -٢‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﻟﻘﺮﻃﱯ‪.(١٣٤ /١١ ) .‬‬
‫‪ -٣‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪ ،(٢٥ /٣ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﻣﺸﻜﻞ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻘﻴﺴﻲ‪ ،(٤٦٠ /٢ ) .‬ﻭﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ‪،‬‬
‫ﺍﻟﻘﺮﻃﱯ‪.(١٣٤ /١١ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺍﻹﻣﻼﺀ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ ،(١١٦ /٢ ) .‬ﻭﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪.( ٧٨ -٧٧ /١ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺍﻹﻣﻼﺀ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ ،( ١١٦ /٢ ) .‬ﻭﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﻟﻘﺮﻃﱯ‪ ،( ١٣٤ /١١ ) .‬ﻭﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪.‬‬
‫) ‪.( ٧٨ -٧٧ /١‬‬
‫‪ -٦‬ﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪.( ٧٨ /١ ) .‬‬
‫‪ -٧‬ﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ ﺍﳊﻠﱯ‪.( ٦٢٢ /٧ ) .‬‬
‫‪٧٥‬‬
‫ﻋﻠﻰ ﻣﻦ ﻛﻞ ﺷﻴﻌﺔ ﻛﻘﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪ ) :‬ﻭ ‪‬ﻭ ‪‬ﻫ‪‬ﺒﻨ‪‬ﺎ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ِﻣ ‪‬ﻦ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤِﺘﻨ‪‬ﺎ(‪ ١،‬ﺃﻱ‪ :‬ﻟﻨﱰﻋﻦ ﺑﻌﺾ ﻛـﻞ‬
‫‪٢‬‬
‫ﻼ ﻗﺎﻝ‪ :‬ﻣﻦ ﻫﻢ ؟ ﻓﻘﻴﻞ‪ :‬ﺃﻳﻬﻢ ﺃﺷﺪ ﻋﺘﻴﹰﺎ (‪.‬‬ ‫ﺷﻴﻌﺔ‪ .‬ﻓﻜﺄﻥ ﻗﺎﺋ ﹰ‬
‫‪٣‬‬
‫ﻒ ﻇﺎﻫﺮ‪ ،‬ﻭﻻ ﺃﻋﻠﻤﻬﻢ ﺍﺳﺘﻌﻤﻠﻮﺍ ﺃﻳﹰﺎ ﺍﳌﻮﺻﻮﻟﺔ ﻣﺒﺘﺪﺃ(‪.‬‬ ‫ﺴ ‪‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻫﺸﺎﻡ‪ ) :‬ﻭﻓﻴﻪ ﺗﻌ ‪‬‬
‫ﺩ‪ -‬ﺃﻥ ﺗﻜﻮﻥ ) ﻟﻨﱰﻋ ‪‬ﻦ( ﺑﺎﻟﻨﺪﺍﺀ‪ ،‬ﲟﻌﲎ ﻟﻨﻨﺎﺩﻳﻦ‪ ،‬ﻋﻠﻰ ﺃﻥ ﻧﺎﺩﻯ ﻓﻌﻞ ﻳﻌﻠﻖ ﺇﺫﺍ ﻛﺎﻥ ﺑﻌﺪﻩ ﲨﻠﺔ‬
‫‪٤‬‬
‫ﻛﻈﻨﻨﺖ‪ ،‬ﻓﺘﻌﻤﻞ ﰲ ﺍﳌﻌﲎ ﻭﻻ ﺗﻌﻤﻞ ﰲ ﺍﻟﻠﻔﻆ‪ ،‬ﻭﻗﺪ ﻧﺴﺐ ﺍﻟﻨﺤﺎﺱ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﺇﱃ ﺍﻟﻔـﺮﺍﺀ‪.‬‬
‫ﺇﻻ ﺃﻥ ﺍﺑﻦ ﻋﻄﻴﺔ‪ ٥‬ﻧﺴﺒﻪ ﺇﱃ ﺍﻟﻜﺴﺎﺋﻲ‪.‬‬
‫‪ -٢‬ﺃﻥ ﺗﻜﻮﻥ ) ﺃﻳﻬﻢ( ﲟﻌﲎ ﺍﻟﺸﺮﻁ ﻭﺍ‪‬ﺎﺯﺍﺓ‪ ،‬ﻓﻠﺬﻟﻚ ﱂ ﻳﻌﻤﻞ ﻓﻴﻬﺎ ﻣﺎ ﻗﺒﻠـﻬﺎ‪ ،‬ﻭﻧﻨــﺰﻉ‬
‫‪٦‬‬
‫ﻋ‪‬ﻠﻘﺖ ﻋﻦ ﺍﻟﻌﻤﻞ‪ .‬ﻭﺍﳌﻌﲎ‪ :‬ﰒ ﻟﻨﻨـﺰﻋﻦ ﻣﻦ ﻛﻞ ﻓﺮﻗﺔ ﺇﻥ ﺗﺸﺎﻳﻌﻮﺍ ﺃﻭ ﱂ ﻳﺘﺸﺎﻳﻌﻮﺍ‪.‬‬
‫ﺖ ﺍﻟﻘﻮﻡ ﺃﻳﻬـﻢ ﻏـﻀﺐ‪ .‬ﻭﺍﳌﻌـﲎ‪ :‬ﺇﻥ ﻏـﻀﺒﻮﺍ ﺃﻭ ﱂ‬ ‫ﻗﺎﻝ ﺍﻟﻨﺤﺎﺱ‪ ) :‬ﻛﻤﺎ ﺗﻘﻮﻝ‪ :‬ﺿﺮﺑ ‪‬‬
‫‪٩‬‬
‫ﻳﻐﻀﺒﻮﺍ(‪ ٧.‬ﻭﻫﺬﺍ ﺍﻟﺮﺃﻱ ﻧ‪‬ﻘﻞ ﻋﻦ ﺑﻌﺾ ﺍﻟﻜﻮﻓﻴﲔ‪ ٨،‬ﻭﻧﺴﺐ ﺍﻟﻌﻜﱪﻱ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﺇﱃ ﺍﻟﻔﺮﺍﺀ‪.‬‬
‫‪١٠‬‬
‫ﻭﻗﺪ ﺭ ‪‬ﺩ ﺍﻟﻌﻜﱪﻱ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﺑﻘﻮﻟﻪ‪ ) :‬ﻭﻫﺬﺍ ﺃﺑﻌﺪﻫﺎ ﻋﻦ ﺍﻟﺼﻮﺍﺏ (‪.‬‬
‫‪ -٣‬ﺃﻥ ﺗﻜﻮﻥ ) ﺃﻳﻬﻢ( ﻣﺮﻓﻮﻋﺔ ﺑﺸﻴﻌﺔ ﻭﻣﺘﻌﻠﻘﺔ ‪‬ﺎ؛ ﻷ‪‬ﺎ ﲟﻌﲎ ﺗﺸﻴﻊ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﺘﻘﺪﻳﺮ ﻋﻠﻰ‬

‫‪ -١‬ﻣﺮﱘ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.( ٥٠‬‬

‫‪ -٢‬ﺍﻟﻜﺸﺎﻑ‪ ،‬ﺍﻟﺰﳐﺸﺮﻱ‪ ،( ٣٤ /٣ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟـﺴﻤﲔ ﺍﳊﻠـﱯ‪ ،( ٦٢٢ /٧ ) .‬ﻭﺭﻭﺡ ﺍﳌﻌـﺎﱐ‪،‬‬
‫ﺍﻷﻟﻮﺳﻲ‪.( ١٢١ /١٦ ) .‬‬
‫‪ -٣‬ﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪.(٧٨ /١ ) .‬‬
‫‪ -٤‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪ ،(٢٥ /٣ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﻣﺸﻜﻞ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻘﻴﺴﻲ‪ ،(٤٦٠ /٢ ) .‬ﻭﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ‪،‬‬
‫ﺍﻟﻘﺮﻃﱯ‪ ،(١٣٤ /١١ ) .‬ﻭﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪.(١٩٦ / ٦ ) .‬‬
‫‪ -٥‬ﺍﶈﺮﺭ ﺍﻟﻮﺟﻴﺰ‪ ،‬ﺍﺑﻦ ﻋﻄﻴﺔ‪.(٢٦ /٤ ) .‬‬
‫‪ -٦‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪ ،(٢٥ /٣ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪ .(١٩٦ /٦ ) .‬ﻭﺟﻌﻞ ﺃﺑﻮ ﺣﻴﺎﻥ ﺍﻟﺘﻘﺪﻳﺮ‪:‬‬
‫ﺇﻥ ﺍﺷﺘﺪ ﻋﺘﻮﻫﻢ‪ ،‬ﺃﻭ ﱂ ﻳﺸﺘﺪ‪ .‬ﻭﺇﻟﻴﻪ ﺫﻫﺐ ﺍﻟﺴﻤﲔ ﺍﳊﻠﱯ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪.( ٦٢٣ /٧ ) .‬‬
‫‪ -٧‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪،(٢٥ /٣ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺇﻋﺮﺍﺏ ﻣﺸﻜﻞ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻘﻴﺴﻲ‪ ،(٤٦٠ /٢ ) .‬ﻭﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ‪،‬‬
‫ﺍﻟﻘﺮﻃﱯ‪.(١٣٤ /١١ ) .‬‬
‫‪ -٨‬ﻭﻫﻲ ﺣﻜﺎﻳﺔ ﻷﰊ ﺑﻜﺮ ﺑﻦ ﺷﻘﲑ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪ ،(٢٥ /٣ ) .‬ﻭﺗﻔـﺴﲑ ﺍﻟﻘـﺮﻃﱯ‪ ،‬ﺍﻟﻘـﺮﻃﱯ‪.‬‬
‫) ‪.(١٣٤ /١١‬‬
‫‪ -٩‬ﺍﻹﻣﻼﺀ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.(١١٦ /٢ ) .‬‬
‫‪ -١٠‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.‬‬
‫‪٧٦‬‬
‫ﻫﺬﺍ‪ :‬ﻟﻨﱰﻋﻦ ﻣﻦ ﻛﻞ ﻓﺮﻳﻖ ﻳﺸﻴﻊ ﺃﻳﻬﻢ‪ .‬ﻭﻫﻮ ﲟﻌﲎ ﺍﻟﺬﻱ‪ ١.‬ﻭﻳﻠﺰﻡ ﺃﻥ ﻳﻘﺪﺭ ﻣﻔﻌﻮ ﹰﻻ ﻟﻨﻨـﺰﻋﻦ‬
‫ﳏﺬﻭﻓﹰﺎ‪ ٢.‬ﻭﺟﻌﻞ ﺃﺑﻮ ﺣﻴﺎﻥ ﺍﻟﺘﻘﺪﻳﺮ‪ ) :‬ﻣﻦ ﺍﻟﺬﻳﻦ ﺗﺸﺎﻳﻌﻮﺍ ﺃﻳﻬﻢ ﺃﺷﺪ‪ ،‬ﻛﺄ‪‬ﻢ ﻳﺘﺒـﺎﺩﺭﻭﻥ ﺇﱃ‬
‫‪٣‬‬
‫ﻫﺬﺍ(‪.‬‬
‫ﻭﻗﺪ ﻧﺴﺐ ﺍﻟﻘﺮﻃﱯ ﺭﺃﻳﹰﺎ ﻟﻠﻨﺤﺎﺱ ﻧﻘﻠﻪ ﻋﻦ ﺍﳌﱪﺩ ﺃﻥ ) ﺃﻳﻬﻢ( ﻣﺘﻌﻠﻖ ﺑﺸﻴﻌﺔ‪ ،‬ﻓﻬـﻮ ﻣﺮﻓـﻮﻉ‬
‫ﺑﺎﻻﺑﺘﺪﺍﺀ‪ ،‬ﻭﺍﳌﻌﲎ‪ :‬ﻟﻨﻨـﺰﻋﻦ ﻣﻦ ﺍﻟﺬﻳﻦ ﺗﺸﺎﻳﻌﻮﺍ ﺃﻳﻬﻢ‪ ،‬ﺃﻱ ﻣﻦ ﺍﻟﺬﻳﻦ ﺗﻌﺎﻭﻧﻮﺍ ﻓﻨﻈﺮﻭﺍ ﺃﻳﻬـﻢ‬
‫ﺃﺷﺪ ﻋﻠﻰ ﺍﻟﺮﲪﻦ ﻋﺘﻴﹰﺎ‪ .‬ﻓﺘﻜﻮﻥ ) ﻧﻈﺮﻭﺍ( ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﻟﻘﻠﻮﺏ ﻣﻌﻠﻘﺔ ﻋـﻦ ﺍﻟﻌﻤـﻞ ﻟﻮﻗـﻮﻉ‬
‫ﺍﻻﺳﺘﻔﻬﺎﻡ ﺑﻌﺪﻫﺎ‪ ٤.‬ﻭﻗﺪ ﺣﺴ‪‬ﻦ ﺍﻟﻨﺤﺎﺱ ﻫﺬﺍ ﺍﻟﺮﺃﻱ‪ ٥،‬ﺇﻻ ﺃﻥ ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ ﺭ ‪‬ﺩ ﻫـﺬﺍ ﺍﻟـﺮﺃﻱ‬
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‫ﺑﻘﻮﻟﻪ‪ ) :‬ﻫﺬﺍ ﺃﻳﻀﹰﺎ ﺧﻼﻑ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻷﻧﻪ ﻟﻴﺲ ﰲ ﺍﻟﻠﻔﻆ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﻫﺬﺍ ﺍﻟﻔﻌﻞ(‪.‬‬
‫‪ -٤‬ﺃﻥ ) ﺃ‪‬ﻳﹰﺎ( ﻣﻘﻄﻮﻋﺔ ﻋﻦ ﺍﻹﺿﺎﻓﺔ‪ ،‬ﻓﻠﺬﻟﻚ ﺑ‪‬ﻨﻴﺖ‪ ،‬ﻭﺃﻥ ) ﻫﻢ ﺃﺷﺪ( ﻣﺒﺘﺪﺃ ﻭﺧﱪ‪ .‬ﻧﺴﺒﻪ ﺍﺑﻦ‬
‫ﻼ ﺑﺄﻱ‪ ،‬ﻭﺍﻹﲨـﺎﻉ‬ ‫ﻫﺸﺎﻡ ﺇﱃ ﺍﺑﻦ ﺍﻟﻄﺮﺍﻭﺓ‪ .‬ﻭﺭﺩ‪‬ﻩ ﺑﻘﻮﻟﻪ‪ ) :‬ﻭﻫﺬﺍ ﺑﺎﻃﻞ ﺑﺮﺳﻢ ﺍﻟﻀﻤﲑ ﻣﺘﺼ ﹰ‬
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‫ﻋﻠﻰ ﺃ‪‬ﺎ ﺇﺫﺍ ﱂ ﺗﻀﻒ ﻛﺎﻧﺖ ﻣﻌﺮﺑﺔ(‪.‬‬
‫‪ -٥‬ﺃﻥ ﲨﻠﺔ ) ﺃﻳﻬﻢ ﺃﺷﺪ( ﺍﺳﺘﻔﻬﺎﻣﻴﺔ ﻭﻗﻌﺖ ﺻﻔﺔ ﻟﺸﻴﻌﺔ‪ ،‬ﻭﺍﳌﻌﲎ‪ :‬ﻟﻨﻨـﺰﻋﻦ ﻣﻦ ﻛﻞ ﺷﻴﻌﺔ‬
‫ﻣﻘﻮﻝ ﻓﻴﻬﻢ ﺃﻳﻬﻢ ﺃﺷﺪ‪ .‬ﺃﻱ‪ :‬ﻣﻦ ﻛﻞ ﺷﻴﻌﺔ ﻣﺘﻘﺎﺭﰊ ﺍﻷﺣﻮﺍﻝ‪.٨‬‬

‫‪ -١‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪ ،(٢٥ /٣ ) .‬ﻭﻗﺪ ﺃﻭﺭﺩ ﺍﻟﻨﺤﺎﺱ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﻋﻠﻰ ﺃﻧﻪ ﲰﻌﻪ ﳏﻜﻴﹰﺎ ﻋﻦ ﺍﳌﱪﺩ‪ .‬ﻭﻛﺬﺍ ﻧﺴﺒﻪ‬
‫ﺍﻟﻌﻜﱪﻱ ﻭﺃﺑﻮ ﺣﻴﺎﻥ‪ .‬ﻳﻨﻈﺮ‪ ) :‬ﺍﻹﻣﻼﺀ‪ ،(١١٦ /٢ ) .‬ﻭﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪.(١٩٦ / ٦ ) .‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪.(١٩٦ /٦ ) .‬‬
‫‪ -٣‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ .‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﶈﺮﺭ ﺍﻟﻮﺟﻴﺰ‪ ،‬ﺍﺑﻦ ﻋﻄﻴﺔ‪.( ٢٦ /٤ ) .‬‬
‫‪ -٤‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﻟﻘﺮﻃﱯ ) ‪(١٣٥ /١١‬‬
‫‪ -٥‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ .‬ﻭﻳﻨﻈﺮ‪ :‬ﻣﺸﻜﻞ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻘﻴﺴﻲ‪ ،(٤٦٠ /٢ ) .‬ﻭﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪،(١٩٦ /٦ ) .‬‬
‫ﻭﺭﻭﺡ ﺍﳌﻌﺎﱐ‪ ،‬ﺍﻷﻟﻮﺳﻲ‪.(١٢١ /١٦ ) .‬‬
‫‪ -٦‬ﺍﻹﻧﺼﺎﻑ‪ ،‬ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪ ،(٧١٤ /٢ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ ﺍﳊﻠﱯ‪.( ٦٢٣ /٧ ) .‬‬
‫‪ -٧‬ﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪..(٧٨ /١ ) .‬‬
‫‪ -٨‬ﻳﻨﻈﺮ‪ :‬ﺭﻭﺡ ﺍﳌﻌﺎﱐ‪ ،‬ﺍﻷﻟﻮﺳﻲ‪.(١٢١ /١٦ ) .‬‬
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 ‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ‪ :‬ﻗﺮﺍﺀﺓ ﺍﻟﻨﺼﺐ‪:‬‬
‫ﺑﻨﺼﺐ ) ﺃﻳ‪‬ﻬﻢ(‪ ،‬ﻣﻔﻌﻮ ﹰﻻ ﺑﻪ ﻟﻨﻨـﺰﻋ ‪‬ﻦ‪ .‬ﻭﻗﺪ ﺣﻜﻰ ﺳﻴﺒﻮﻳﻪ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﻋﻦ ﻫﺎﺭﻭﻥ‪ ١‬ﻣﻨﺴﻮﺑﺔ‬
‫ﺇﱃ ﺍﻟﻜﻮﻓﻴﲔ‪.‬‬
‫ﻗﺎﻝ ﻓﻴﻬﺎ ﺳﻴﺒﻮﻳﻪ‪ ) :‬ﻭﻫﻲ ﻟﻐﺔ ﺟﻴﺪﺓ‪ ،‬ﻧﺼﺒﻮﻫﺎ ﻛﻤﺎ ﺟﺮ‪‬ﻭﻫﺎ ﺣﲔ ﻗﺎﻟﻮﺍ‪ :‬ﺍﻣ‪‬ﺮﺭ ﻋﻠـﻰ ﺃﻳ‪‬ﻬـﻢ‬
‫ﺃﻓﻀﻞ‪ ،‬ﻓﺄﺟﺮﺍﻫﺎ ﻫﺆﻻﺀ ﳎﺮﻯ ﺍﻟﺬﻱ ﺇﺫﺍ ﻗﻠﺖ‪ :‬ﺍﺿﺮﺏ ﺍﻟﺬﻱ ﺃﻓﻀﻞ؛ ﻷﻧﻚ ﺗﻨـﺰﻝ ﺃ‪‬ﻳﹰﺎ ﻭﻣ‪‬ـ ‪‬ﻦ‬
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‫ﻣﱰﻟﺔ ﺍﻟﺬﻱ ﰲ ﻏﲑ ﺍﳉﺰﺍﺀ ﻭﺍﻻﺳﺘﻔﻬﺎﻡ (‪.‬‬
‫ﻼ ﻋﻠﻰ ) ﻛﻞ (‪ ،‬ﻭ) ﺑﻌﺾ (‪ ،‬ﻭﻟﻜﻦ ﳌﺎ ﻛﺎﻥ‬ ‫ﻭﺍﻟﻨﺼﺐ ﻋﻨﺪ ﺳﻴﺒﻮﻳﻪ ﻫﻮ ﺍﻟﻘﻴﺎﺱ ﺑﺈﻋﺮﺍ‪‬ﺎ ﲪ ﹰ‬
‫ﺍﻷﺻﻞ ﻓﻴﻬﺎ ﺍﻟﺒﻨﺎﺀ ﻷ‪‬ﺎ ﲟﻨـﺰﻟﺔ ) ﺍﻟﺬﻱ( ﻭﻟﻴﺲ ﻟﻠﺠﺰﺍﺀ‪ ،‬ﺃﻭ ﺍﻻﺳﺘﻔﻬﺎﻡ‪ ،‬ﺍﻗﺘﻀﻰ ﺫﻟﻚ ﺃﻥ ﺗ‪‬ﺒﲎ‬
‫ﻋﻠﻰ ﺍﻟﻀﻢ ﳌﺎ ﺩﺧﻠﻬﺎ ﻧﻘﺺ ﲝﺬﻑ ﺻﺪﺭ ﺻﻠﺘﻬﺎ‪.‬‬
‫ﻭﺇﱃ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﺫﻫﺐ ﺍﻷﺧﻔﺶ ﺑﻘﻮﻟﻪ‪ ) :‬ﻭﻗﺪ ﻧﺼﺒﻬﺎ ﻗﻮﻡ ﻭﻫﻮ ﻗﻴﺎﺱ‪ .‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﺇﺫﺍ ﺗ‪‬ﻜﻠﻢ ‪‬ﺎ‬
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‫ﻓﺈﻧﻪ ﻻ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﺇﻻ ﺍﻹﻋﻤﺎﻝ (‪ ٣.‬ﻭﻭﺻﻒ ﺍﻟﻌﻜﱪﻱ ﻗﺮﺍﺀﺓ ﺍﻟﻨﺼﺐ ﺑﺎﻟﺸﺬﻭﺫ‪.‬‬
‫ﻭﻣﻦ ﺧﻼﻝ ﺍﻟﻘﺮﺍﺀﺗﲔ ) ﺍﻟﺮﻓﻊ ﻭﺍﻟﻨﺼﺐ(‪ ،‬ﻭﺿﺢ ﺃﺑﻮ ﺣﻴﺎﻥ ﻣﺬﻫﺐ ﺳﻴﺒﻮﻳﻪ ﰲ ) ﺃﻱ(‪ ،‬ﻓﻬﻮ‪-‬‬
‫ﻋﻠﻰ ﺣ ‪‬ﺪ ﺭﺃﻳﻪ‪ -‬ﻻ ﻳﻮﺟﺐ ﻓﻴﻬﺎ ﺍﻟﺒﻨﺎﺀ ﺇﻻ ﺇﺫﺍ ﺃﺿﻴﻔﺖ‪ ،‬ﻭﺣ‪‬ﺬﻑ ﺻﺪﺭ ﺻﻠﺘﻬﺎ‪ .‬ﻋﻠﻰ ﺃﻥ ﻣـﺎ‬
‫ﻧ‪‬ﻘﻞ ﻋﻦ ﺳﻴﺒﻮﻳﻪ ﻫﻮ ﲢﺘﻢ ﺍﻟﺒﻨﺎﺀ‪.‬‬
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‫ﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ‪ ) :‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻓﻴﻪ ﻋﻠﻰ ﻣﺬﻫﺒﻪ ﺍﻟﺒﻨﺎﺀ ﻭﺍﻹﻋﺮﺍﺏ (‪.‬‬
‫ﺃﻱ‪ :‬ﺟﻮﺍﺯ ﺍﻟﻮﺟﻬﲔ ﻋﻠﻰ ﺍﳌﺴﺎﻭﺍﺓ‪.‬‬

‫‪ -١‬ﻫﻮ ﻫﺎﺭﻭﻥ ﺑﻦ ﻣﻮﺳﻰ ﺃﺑﻮ ﻋﺒﺪﺍﷲ ﺍﻷﻋﻮﺭ ﺍﻟﻌﺘﻜﱯ ﺍﻟﺒﺼﺮﻱ ﺍﻷﺯﺩﻱ‪ ،‬ﻋﻼﻣﺔ ﺻﺪﻭﻕ ﻧﺒﻴﻞ ﻟﻪ ﻗﺮﺍﺀﺓ ﻣﻌﺮﻭﻓﺔ‪ .‬ﻣـﻦ‬
‫ﺍﻟﻘﺮﺍﺀ‪ .‬ﺗﻮﰲ ﻗﺒﻞ ﺍﳌﺎﺋﺘﲔ‪ ) .‬ﻏﺎﻳﺔ ﺍﻟﻨﻬﺎﻳﺔ‪ ،‬ﺍﺑﻦ ﺍﳉﺰﺭﻱ‪ ) .‬ﺹ ‪.( ٩٢٤‬‬
‫‪ -٢‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪.(٣٩٩ /٢ ) .‬‬
‫‪ -٣‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻷﺧﻔﺶ‪.(٤٠٧ /١ ) .‬‬
‫‪ -٤‬ﺍﻹﻣﻼﺀ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.(١١٦ /٢ ) .‬‬
‫‪ -٥‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪ ،(١٩٦ /٦ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ ﺍﳊﻠـﱯ‪ ،(٦٢٤ /٧ ) .‬ﻭﺭﻭﺡ ﺍﳌﻌـﺎﱐ‪،‬‬
‫ﺍﻷﻟﻮﺳﻲ‪.(١٢٠ /١٦ ) .‬‬
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‫ﺚ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﺭﺳ‪‬ﻮ ﹰﻻ ‪.‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﹶﺃ ‪‬ﻫﺬﹶﺍ ﺍﻟﱠﺬِﻱ ‪‬ﺑ ‪‬ﻌ ﹶ‬

‫ﺃﻭﺭﺩ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻫﺬﻩ ﺍﻵﻳﺔ ﰲ ﺳﻴﺎﻕ ﺣﺪﻳﺜﻪ ﻋﻦ ﺟﻮﺍﺯ ﺣﺬﻑ ﺍﻟﻀﻤﲑ ﺍﳌﻨﺼﻮﺏ ﺍﳌﺘﺼﻞ‪.‬‬
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‫ﻗﺎﻝ‪ ) :‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺿﻤﲑ ﻣﻨﺼﻮﺏ‪ ،‬ﻛﻨﺖ ﳐﲑﹰﺍ ﺇﻥ ﺷﺌﺖ ﺃﺛﺒﺘﻪ‪ ،‬ﻭﺇﻥ ﺷﺌﺖ ﺣﺬﻓﺘﻪ (‪.‬‬
‫ﻭﻟﻴﺲ ﻛﻞ ﺿﻤﲑ ﻣﻨﺼﻮﺏ ﳚﻮﺯ ﺣﺬﻓﻪ‪ ،‬ﻓﻴﺠﺐ ﻓﻴﻪ ﺗﻮﻓﺮ ﻋﺪﺩ ﻣﻦ ﺍﻟﺸﺮﻭﻁ‪:‬‬
‫‪ -١‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻀﻤﲑ ﺍﳌﺘﺼﻞ ﻣﻨﺼﻮﺑﺎﹰ‪ ،‬ﻷﻥ ﺍﳌﻔﻌﻮﻝ ﺑﻪ ﻓﻀﻠﺔ ﰲ ﺍﻟﻜﻼﻡ‪.‬‬
‫ﻭﻻ ﻳﺼﻠﺢ ﺃﻥ ﻳﻜﻮﻥ ﻣﺮﻓﻮﻋﺎﹰ‪ ،‬ﻷﻧﻪ ﺳﻴﻜﻮﻥ ﻓﺎﻋﻼﹰ‪ ،‬ﻭﺍﻟﻔﺎﻋﻞ ﻻ ﻳ‪‬ﺤـﺬﻑ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻄـﻮﻝ‬
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‫ﺍﻟﻜﻼﻡ‪ ٣،‬ﻭﻻ ﺿﻤﲑﹰﺍ ﳎﺮﻭﺭﺍﹰ‪ ،‬ﻷﻧﻪ ﻛﺠﺰﺀ ﻣﻦ ﺍﳉﺎﺭ‪.‬‬
‫ﻼ ﻟﻜﺜﺮﺓ ﺣﺮﻭﻑ ﺍﳌﻨﻔﺼﻞ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻀﻤﲑ‬ ‫ﻼ ﻻ ﻣﻨﻔﺼ ﹰ‬
‫‪ -٢‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻀﻤﲑ ﺍﻟﻌﺎﺋﺪ ﻣﺘﺼ ﹰ‬
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‫ﺖ‪.‬‬
‫ﻼ ﱂ ﳚﺰ ﺍﳊﺬﻑ‪ ،‬ﳓﻮ‪ :‬ﺟﺎﺀ ﺍﻟﺬﻱ ﺇﻳﺎﻩ ﺃﻛﺮﻣ ‪‬‬ ‫ﻣﻨﻔﺼ ﹰ‬
‫‪ -٣‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻀﻤﲑ ﺍﳌﺘﺼﻞ ﻣﻨﺼﻮﺑﹰﺎ ﺑﻔﻌﻞ ﺗﺎﻡ ﺃﻭ ﺑﻮﺻﻒ‪ ،‬ﳓﻮ‪ :‬ﺟﺎﺀ ﺍﻟـﺬﻱ ﺃﻛﺮﻣﺘـﻪ‪.‬‬
‫ﺖ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻣﻨﺼﻮﺑﹰﺎ ﺑﻐﲑ ﻓﻌﻞ‬ ‫ﻓﻴﺠﻮﺯ ﺣﺬﻑ ﺍﳍﺎﺀ ﻣﻦ ) ﺃﻛﺮﻣﺘﻪ(‪ ،‬ﻓﺘﻘﻮﻝ‪ :‬ﺟﺎﺀ ﺍﻟﺬﻱ ﺃﻛﺮﻣ ‪‬‬
‫ﺗﺎﻡ ﺃﻭ ﻭﺻﻒ ﺍﻣﺘﻨﻊ‪ ،‬ﻛﺎﳊﺮﻑ ﳓﻮ‪ :‬ﺟﺎﺀ ﺍﻟﺬﻱ ﺇﻧﻪ ﻣﻨﻄﻠﻖ‪ .‬ﺃﻭ ﺑﻔﻌﻞ ﻧﺎﻗﺺ‪ ،‬ﳓﻮ‪ :‬ﺟﺎﺀ ﺍﻟﺬﻱ‬
‫‪٦‬‬
‫ﻛﺄﻧ ‪‬ﻪ ﺯﻳﺪ‪.‬‬
‫‪-٤‬ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﺣﺬﻓﻪ ﺩﻟﻴﻞ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﺿﻤﲑﹰﺍ ﻭﺍﺣﺪﹰﺍ ﻻ ﺑﺪ ﻟﻠﺼﻠﺔ ﻣﻨﻪ‪ ،‬ﻓﺘﻘـﻮﻝ‪:‬‬
‫‪٧‬‬
‫ﺖ ﺯﻳﺪ‪ ،‬ﻓﺘﺤﺬﻑ ﺍﻟﻌﺎﺋﺪ ﺍﻟﺬﻱ ﻫﻮ ﺍﳍﺎﺀ‪ ،‬ﻷﻥ ﺍﻟﻜﻼﻡ ﻭﺍﻟﺼﻠﺔ ﻻ ﻳﺘﻢ ﺇﻻ ﺑﺘﻘﺪﻳﺮﻩ‪.‬‬‫ﺍﻟﺬﻱ ﺃﻛﺮﻣ ‪‬‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ١٨١ /١ ) .‬ﺍﻟﻔﺮﻗﺎﻥ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .(٤١‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻭﺇﺫﺍ ﺭﺃﻭﻙ ﺇﻥ‬
‫ﻳﺘﺨﺬﻭﻧﻚ ﺇﻻ ﻫﺰﻭﹰﺍ (‪.‬‬
‫‪ -٢‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ١٨١ /١ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪.(١٠٨ /٢ ) .‬‬
‫‪ -٤‬ﺍﻟﻠﺒﺎﺏ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ ،(١٢٦ -١٢٥ /١ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ ﻳﻌﻴﺶ‪ .(١٥٢ /٣ ) .‬ﻭﳌﺰﻳﺪ ﻣﻦ ﺍﻟﺘﻔﺼﻴﻞ‬
‫ﻳﻨﻈﺮ‪ :‬ﳘﻊ ﺍﳍﻮﺍﻣﻊ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪.(٣٤٨ -٣٤٧ /١ ) .‬‬
‫‪ -٥‬ﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ ﻳﻌﻴﺶ‪.(١٥٢ /٣ ) .‬‬
‫‪ -٦‬ﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ‪ ،‬ﺍﺑﻦ ﻋﻘﻴﻞ‪ ،(١٦٠ /١ ) .‬ﻭﺷﺮﺡ ﺍﻷﴰﻮﱐ‪ ،‬ﺍﻷﴰﻮﱐ‪.(٢٢٣ -٢٢٢ /١ ) .‬‬
‫‪ -٧‬ﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ ﻳﻌﻴﺶ‪.(١٥٢ /٣ ) .‬‬
‫‪٧٩‬‬
‫ﻭﻟﻠﻀﻤﲑ ﺍﻟﻌﺎﺋﺪ ﰲ ﲨﻠﺔ ﺍﻟﺼﻠﺔ ﺃﳘﻴﺔ ﺧﺎﺻﺔ‪ ،‬ﻓﻬﻮ ﻳﺮﺑﻂ ﲨﻠﺔ ﺍﻟﺼﻠﺔ ﺑﺎﻻﺳـﻢ ﺍﳌﻮﺻـﻮﻝ‪،‬‬
‫ﻭﻳﻌﻠﻘﻬﺎ ﻭﻳﺘﻤﻤﻬﺎ ﺑﻪ‪ ،‬ﻭﻟﺬﻟﻚ ﱂ ﳚﺰ ﺃﻥ ﻳﺮﺗﻔﻊ ) ﺯﻳﺪ ﺧﺮﺝ(‪ ،‬ﰲ ﻗﻮﳍﻢ‪ :‬ﺍﻟﺬﻱ ﺧﺮﺝ ﺯﻳـﺪ‪،‬‬
‫‪١‬‬
‫ﻷﻧﻪ ﻳﺆﺩﻱ ﺇﱃ ﺃﻥ ﲣﻠﻮ ﺍﻟﺼﻠﺔ ﻣﻦ ﺍﻟﻌﺎﺋﺪ ﺇﱃ ﺍﳌﻮﺻﻮﻝ‪.‬‬
‫ﺚ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺭﺳ‪‬ـﻮ ﹰﻻ(‪ ٢،‬ﻷﻥ‬
‫ﻭﻗﺪ ﺳﺎﻍ ﺣﺬﻑ ﺍﻟﻀﻤﲑ ﺍﻟﻌﺎﺋﺪ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﹶﺃ ‪‬ﻫﺬﹶﺍ ﺍﱠﻟﺬِﻱ ‪‬ﺑ ‪‬ﻌ ﹶ‬
‫ﺍﻟﻌﺎﺋﺪ ﺿﻤﲑ ﺍﳌﻨﺼﻮﺏ ﺍﳌﺘﺼﻞ‪ ،‬ﻭﻫﻮ ﳚﻮﺯ ﺣﺬﻓﻪ‪ ،‬ﻷﻧﻪ ﺻﺎﺭ ﺍﻻﺳﻢ ﺍﳌﻮﺻـﻮﻝ‪ ،‬ﻭﺍﻟﻔﻌـﻞ‪،‬‬
‫ﻭﺍﻟﻔﺎﻋﻞ‪ ،‬ﻭﺍﳌﻔﻌﻮﻝ ﲟﻨـﺰﻟﺔ ﺍﻟﺸﻲﺀ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻭﻟﺬﻟﻚ ﻃﻠﺒﻮﺍ ﳍﺎ ﺍﻟﺘﺨﻔﻴﻒ‪ ،‬ﻭﻛـﺎﻥ ﺣـﺬﻑ‬
‫‪٣‬‬
‫ﺍﳌﻔﻌﻮﻝ ﺃﻭﱃ‪ ،‬ﻷﻥ ﺍﳌﻔﻌﻮﻝ ﺑﻪ ﻓﻀﻠﺔ‪ ،‬ﲞﻼﻑ ﻏﲑﻩ ﻣﻦ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻓﻜﺎﻥ ﺣﺬﻓـﻪ ﺃﻭﱃ‪.‬‬
‫‪٤‬‬
‫ﻭﻳﻜﻮﻥ ﺗﻘﺪﻳﺮ ﺍﶈﺬﻭﻑ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻫﻮ ﺍﳍﺎﺀ ﰲ ) ﺑﻌﺜﻪ (‪.‬‬
‫‪٥‬‬
‫ﻗﺎﻝ ﺍﻟﻨﺤﺎﺱ‪ ) :‬ﻷﻥ ﺍﳌﻌﲎ ﻗﺎﻟﻮﺍ‪ :‬ﺃﻫﺬﺍ ﺍﻟﺬﻱ ﺑﻌﺜﻪ ﻫﻮ ) ﺍﻟﺬﻱ ﺑﻌﺜﻪ ﺍﷲ ﺭﺳﻮ ﹰﻻ (‪.‬‬

‫‪ -١‬ﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﺍﻷﻧﺒﺎﺭﻱ‪ ) .‬ﺹ ‪.(٣٨١‬‬

‫‪ -٢‬ﺍﻟﻔﺮﻗﺎﻥ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.( ٤١‬‬
‫‪ -٣‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ .‬ﻭﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.(١٨١ /١ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﺒﻴﺎﻥ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ ،(٩٨٧ /٢ ) .‬ﻭ ﺍﶈﺮﺭ ﺍﻟﻮﺟﻴﺰ‪ ،‬ﺍﺑﻦ ﻋﻄﻴﺔ‪ ،(٢١١ /٤ ) .‬ﻭﺗﻔـﺴﲑ‬
‫ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﻟﻘﺮﻃﱯ‪ ،(٣٥ /١٣ ) .‬ﻭﺭﻭﺡ ﺍﳌﻌﺎﱐ‪ ،‬ﺍﻷﻟﻮﺳﻲ‪ ،(٢٢ /١٩ ) .‬ﻭﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ‪ ،‬ﺍﻟﺸﻮﻛﺎﱐ‪.( ٧٧ /٤ ) .‬‬
‫‪ -٥‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪.(١٦٢ /٣ ) .‬‬
‫‪٨٠‬‬
 ‫‪١‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻭ ‪‬ﻣﺎ ‪‬ﻋ ِﻤﻠ ‪‬ﺘ ‪‬ﻪ ﺃﻳ‪‬ﺪﻳﻬِﻢ ‪.‬‬
‫‪٢‬‬
‫ﺨﺒ‪‬ﻄ ‪‬ﻪ ﺍﻟﺸ‪ ‬ﻴﻄﺎ ﹸﻥ ِﻣ ‪‬ﻦ ﺍﳌﺲ‪. ‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﺍﻟﹼ ِﺬﻱ ‪‬ﻳ‪‬ﺘ ‪‬‬

‫ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ‪‬ﺎﺗﲔ ﺍﻵﻳﺘﲔ ﺍﻟﻜﺮﳝﺘﲔ ﻋﻠﻰ ﺟﻮﺍﺯ ﺣﺬﻑ ﺍﻟﻌﺎﺋﺪ‪ ،‬ﻭﻋﻠﻴﻪ ﺗﻜﻮﻥ ﻗﺮﺍﺀﺓ‬
‫ﺖ ﺃ‪‬ﻳﺪﻳﻬﻢ (‪ ٣.‬ﺑﻐﲑ ﺍﳍﺎﺀ‪.‬‬
‫ﻣﻦ ﻗﺮﺃ ) ﻭ ‪‬ﻣﺎ ‪‬ﻋ ِﻤﻠ ‪‬‬
‫‪٤‬‬
‫ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ ) :‬ﻭﻛ ﹲﻞ ﺻﻮﺍﺏ‪ .‬ﻭﺍﻟﻌﺮﺏ ﺗﻀﻤﺮ ﺍﳍﺎﺀ ﰲ ﺍﻟﺬﻱ ﻭ ‪‬ﻣ ‪‬ﻦ ﻭﻣ‪‬ﺎ‪ ،‬ﻭﺗﻈﻬﺮﻫﺎ (‪.‬‬
‫ﻓﺪﻝ ﻛﻼﻡ ﺍﻟﻔﺮﺍﺀ ﻋﻠﻰ ﺟﻮﺍﺯ ﺇﺛﺒﺎﺕ ﺍﳍﺎﺀ ﻭﺣﺬﻓﻬﺎ ﻣﻦ ﻣﺜﻞ ) ﻋﻤﻠﺘﻪ (‪ ،‬ﻭ) ﻳﺘﺨﺒﻄﻪ (‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺯﳒﻠﺔ‪ ) :‬ﻭﺍﳊﺠﺔ ﳌﻦ ﺃﺛﺒﺘﻬﺎ ﺃﻧﻪ ﺃﺗﻰ ﺑﺎﻟﻜﻼﻡ ﻋﻠﻰ ﺃﺻﻞ ﻣﺎ ﻭﺟﺐ‪ ،‬ﻷﻥ ﺍﳍﺎﺀ ﻋﺎﺋﺪﺓ‬
‫ﻋﻠﻰ ﻣﺎ ﰲ ﺻﻠﺘﻬﺎ‪ ،‬ﻷ‪‬ﺎ ﻣﻦ ﺃﲰﺎﺀ ﺍﻟﻨﻮﺍﻗﺺ ﺍﻟﱵ ﲢﺘﺎﺝ ﺇﱃ ﺻﻠﺔ ﻭﻋﺎﺋﺪ‪ ،‬ﻭﺍﳊﺠﺔ ﳌﻦ ﺣﺬﻓﻬﺎ‬
‫ﺃﻧﻪ ﳌﺎ ﺍﺟﺘﻤﻊ ﰲ ﺍﻟﺼﻠﺔ ﻓﻌﻞ ﻭﻓﺎﻋﻞ ﻭﻣﻔﻌﻮﻝ ﺧﻔﻒ ﺍﻟﻜﻠﻤﺔ ﲝﺬﻑ ﺍﳌﻔﻌﻮﻝ‪ ،‬ﻷﻧﻪ ﻓـﻀﻠﺔ ﰲ‬
‫‪٥‬‬
‫ﺍﻟﻜﻼﻡ(‪.‬‬
‫ﻓﻤﻦ ﺃﺛﺒﺖ ﺍﳍﺎﺀ ﻓﻘﺪ ﻋﻤﻞ ﺑﺎﻷﺻﻞ‪ ،‬ﻭﻣﻦ ﺣﺬﻑ ﻓﻘﺪ ﺃﺧﺬ ﺑﺎﻟﺘﺨﻔﻴﻒ‪.‬‬
‫ﻭﰲ ) ﻣﺎ ( ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻭ ‪‬ﻣﺎ ﻋﻤﻠ‪‬ﺘ ‪‬ﻪ ﺃ‪‬ﻳ ِﺪﻳ ِﻬﻢ (‪ ٦‬ﻭﺟﻮﻩ ﻭﻗﺮﺍﺀﺍﺕ‪:‬‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ١٨١ /١ ) .‬ﻳﺴﻦ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ٣٥‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻟﻴﺄﻛﻠﻮﺍ ﻣﻦ ﲦـﺮﻩ‬
‫ﻭﻣﺎ ﻋﻤﻠﺘﻪ ﺃﻳﺪﻳﻬﻢ (‪.‬‬
‫‪ -٢‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ١٨١ /١ ) .‬ﺍﻟﺒﻘﺮﺓ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .(٢٧٥‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﺍﻟﺬﻳﻦ ﻳـﺄﻛﻠﻮﻥ‬
‫ﺍﻟﺮﺑﺎ ﻻ ﻳﻘﻮﻣﻮﻥ ﺇﻻ ﻛﻤﺎ ﻳﻘﻮﻡ ﺍﻟﺬﻱ ﻳﺘﺨﺒﻄﻪ ﺍﻟﺸﻴﻄﺎﻥ ﻣﻦ ﺍﳌﺲ ﺫﻟﻚ ﺑﺄ‪‬ﻢ ﻗﺎﻟﻮﺍ ﺇﳕﺎ ﺍﻟﺒﻴﻊ ﻣﺜﻞ ﺍﻟﺮﺑﺎ ﻭﺃﺣﻞ ﺍﷲ ﺍﻟﺒﻴـﻊ‬
‫ﻭﺣﺮﻡ ﺍﻟﺮﺑﺎ ﻓﻤﻦ ﺟﺎﺀﻩ ﻣﻮﻋﻈﺔ ﻣﻦ ﺭﺑﻪ ﻓﺎﻧﺘﻬﻰ ﻓﻠﻪ ﻣﺎ ﺳﻠﻒ ﻭﺃﻣﺮﻩ ﺇﱃ ﺍﷲ ﻭﻣﻦ ﻋﺎﺩ ﻓﺄﻭﻟﺌﻚ ﺃﺻﺤﺎﺏ ﺍﻟﻨﺎﺭ ﻫﻢ ﻓﻴﻬـﺎ‬
‫ﺧﺎﻟﺪﻭﻥ(‪.‬‬
‫‪ -٣‬ﻫﻲ ﻗﺮﺍﺀﺓ ﲪﺰﺓ ﻭﺍﻟﻜﺴﺎﺋﻲ ﻭﺃﰊ ﺑﻜﺮ‪ .‬ﺍﻟﺴﺒﻌﺔ‪ ،‬ﺍﺑﻦ ﳎﺎﻫﺪ‪ ) .‬ﺹ ‪ ،( ٥٤٠‬ﻭﺣﺠﺔ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﺍﺑﻦ ﺯﳒﻠـﺔ‪ ) .‬ﺹ‬
‫‪ ،( ٥٩٨‬ﻭﺍﻹﲢﺎﻑ‪ ،‬ﺍﻟﺪﻣﻴﺎﻃﻲ‪ ) .‬ﺹ ‪.( ٤٦٧‬‬
‫‪ -٤‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻔﺮﺍﺀ‪.(٣٢٩ /٢ ) .‬‬
‫‪ -٥‬ﺍﳊﺠﺔ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﺴﺒﻊ‪ ،‬ﺍﳊﺴﲔ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺧﺎﻟﻮﻳﻪ ﺃﺑﻮ ﻋﺒﺪﺍﷲ‪ ،‬ﺗﺢ ﻋﺒﺪﺍﻟﻌﺎﻝ ﺳﺎﱂ ﻣﻜﺮﻡ‪ ،‬ﺩﺍﺭ ﺍﻟـﺸﺮﻭﻕ‪،‬‬
‫ﺑﲑﻭﺕ‪ ،‬ﻁ‪١٤٠١ ،٤‬ﻫـ‪ ) .‬ﺹ ‪ ،( ٢٩٨‬ﻭﻳﻨﻈﺮ‪ :‬ﺣﺮﺯ ﺍﻷﻣﺎﱐ ﻭﻭﺟﻪ ﺍﻟﺘﻬﺎﱐ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﺴﺒﻊ‪ ،‬ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻓﻴﺰﺓ‬
‫ﺑﻦ ﺧﻠﻒ ﺍﻟﺸﺎﻃﱯ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻨﻔﻴﺲ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪ ،١‬ﺩ‪.‬ﺕ‪ ) .‬ﺹ ‪.( ١٣١‬‬
‫‪ -٦‬ﻳﺴﻦ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.( ٣٥‬‬
‫‪٨١‬‬
‫‪ -١‬ﺃﻥ ﺗﻜﻮﻥ ) ﻣﺎ( ﻣﻮﺻﻮﻟﺔ ﲟﻌﲎ ﺍﻟﺬﻱ‪ ،‬ﻭﺗﻜﻮﻥ ﰲ ﳏﻞ ﺟﺮ ﻋﻄﻔﹰﺎ ﻋﻠﻰ ) ﲦﺮﻩ ( ﺍﻟﱵ‬
‫‪١‬‬
‫ﻗﺒﻠﻬﺎ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﳌﻌﲎ ﻋﻠﻰ ﻫﺬﺍ‪ :‬ﻭﳑﺎ ﻋﻤﻠﺘﻪ ﺃﻳﺪﻳﻬﻢ‪ ،‬ﺃﻭ ﻭﻣﻦ ﺍﻟﺬﻱ ﻋﻤﻠﺘﻪ ﺃﻳﺪﻳﻬﻢ‪.‬‬
‫ﻭﺗﻜﻮﻥ ) ﻣﺎ ( ﻣﻮﺻﻮﻟﺔ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﻣﻦ ﺣﺬﻑ ﺍﻟﻌﺎﺋﺪ ) ﺍﳍﺎﺀ( ﰲ ) ﻭﻣﺎ ﻋﻤﻠﺘﻪ( ﻛﻤﺎ‬
‫ﺚ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺭﺳ‪‬ﻮ ﹰﻻ(‪ ٢.‬ﻭﺗﻜﻮﻥ ) ﻣﺎ ( ﻣﻮﺻـﻮﻟﺔ‬
‫ﺣ‪‬ﺬﻑ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﹶﺃ ‪‬ﻫﺬﹶﺍ ﺍﱠﻟﺬِﻱ ‪‬ﺑ ‪‬ﻌ ﹶ‬
‫‪٣‬‬
‫ﺃﻳﻀﹰﺎ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﻣﻦ ﺃﺛﺒﺖ ﺍﳍﺎﺀ ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻷﺻﻞ‪ ،‬ﻭﻫﻲ ﻗﺮﺍﺀﺓ ﺍﳉﻤﻬﻮﺭ‪.‬‬
‫‪٤‬‬
‫ﻭﻗﺪ ﺣﺴ‪‬ﻦ ﺍﻟﺰﺟﺎﺝ ﺣﺬﻑ ﺍﳍﺎﺀ ﺇﺫﺍ ﻛﺎﻧﺖ )ﻣﺎ( ﻣﻮﺻﻮﻟﺔ ﰲ ﳏﻞ ﺟﺮ ﲟﻌﲎ ﺍﻟﺬﻱ‪.‬‬
‫‪ -٢‬ﺃﻥ ﺗﻜﻮﻥ ) ﻣﺎ ( ﻧﻜﺮﺓ ﻣﻮﺻﻮﻓﺔ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻭﻣﻦ ﺷﻲﺀ ﻋﻤﻠﺘﻪ ﺃﻳﺪﻳﻬﻢ‪ .‬ﻭﻣـﺎ‬
‫ﻗﻴﻞ ﰲ )ﻣﺎ( ﺍﳌﻮﺻﻮﻟﺔ ﻳﻘﺎﻝ ﰲ )ﻣﺎ( ﺍﳌﻮﺻﻮﻓﺔ‪.‬‬
‫‪ -٣‬ﺃﻥ ﺗﻜﻮﻥ )ﻣﺎ( ﻧﺎﻓﻴﺔ ﻻ ﳏﻞ ﳍﺎ ﻣﻦ ﺍﻹﻋﺮﺍﺏ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻭﱂ ﺗﻌﻤﻠﻪ ﺃﻳﺪﻳﻬﻢ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺰﺟﺎﺝ‪ ) :‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ) ﻣﺎ ( ﻧﻔﻴﹰﺎ ﻭﺗﻜﻮﻥ ﻋﻠﻰ ﻣﻌﲎ‪ :‬ﻟﻴﺄﻛﻠﻮﺍ ﻣﻦ ﲦﺮﻩ‪،‬‬
‫ﻭﱂ ﺗﻌﻤﻠﻪ ﺃﻳﺪﻳﻬﻢ (‪ ٥.‬ﻭ ﺍﳍﺎﺀ ﻫﻨﺎ ﻋﺎﺋﺪﺓ ﻋﻠﻰ )ﲦﺮﻩ( ﻋﻠﻰ ﺃﻥ ﺍﻟﺜﻤﺮ ﺧﻠـﻖ ﺍﷲ‪ ،‬ﻭﱂ‬
‫ﺗﻌﻤﻠﻪ ﺃﻳﺪﻱ ﺍﻟﻨﺎﺱ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﻣﻦ ﺃﺛﺒﺖ ﺍﳍﺎﺀ‪ ،‬ﻭﻫﻲ ﻗﺮﺍﺀﺓ ﺍﳉﻤﻬﻮﺭ ﻛﻤﺎ ﺗﻘﺪﻡ‪.‬‬
‫ﻭﻗﺪ ﺗﻜﻮﻥ ) ﻣﺎ ( ﻧﺎﻓﻴﺔ ﻣﻊ ﻋﺪﻡ ﺇﺛﺒﺎﺕ ﺍﳍﺎﺀ‪ ،‬ﻓﺎﳌﻔﻌﻮﻝ ﺑﻪ ‪ -‬ﺍﻟﺬﻱ ﻫﻮ ﺍﳍﺎﺀ – ﳏـﺬﻭﻑ‪،‬‬
‫‪٦‬‬
‫ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻣﺎ ﻋﻤﻠﺖ ﺃﻳﺪﻳﻬﻢ ﺷﻴﺌﹰﺎ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﺫﻟﻚ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﻣﻦ ﺣﺬﻑ ﺍﳍﺎﺀ‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻋﺮﺍﺑﻪ‪ ،‬ﺍﻟﺰﺟﺎﺝ‪ ،(٢١٦ /٤ ) .‬ﻭﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪ ،(٣٩٤ /٣ ) .‬ﻭﻣﺸﻜﻞ ﺇﻋﺮﺍﺏ‬
‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻘﻴﺴﻲ‪ ،(٦٠٣ /٢ ) .‬ﻭﺣﺠﺔ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﺍﺑﻦ ﺯﳒﻠﺔ‪ ) .‬ﺹ ‪.( ٥٩٨‬‬
‫‪ -٢‬ﺍﻟﻔﺮﻗﺎﻥ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .(٤١‬ﻭﺍﻟﻘﺮﺍﺀﺓ ﺑﻐﲑ ﻫﺎﺀ ﻫﻲ ﻗﺮﺍﺀﺓ ﺃﰊ ﺑﻜﺮ ﻭﲪﺰﺓ ﻭﺍﻟﻜﺴﺎﺋﻲ ﻭﺧﻠﻒ‪ .‬ﻳﻨﻈـﺮ‪ :‬ﺍﻟـﺴﺒﻌﺔ ﰲ‬
‫ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﺍﺑﻦ ﳎﺎﻫﺪ‪ ) .‬ﺹ ‪ ،(٥٤٠‬ﻭﺍﻹﲢﺎﻑ‪ ،‬ﺍﻟﺪﻣﻴﺎﻃﻲ‪ ) .‬ﺹ ‪ ،(٤٦٧‬ﻭﺍﻷﺣﺮﻑ ﺍﻟﺴﺒﻌﺔ ﻟﻠﻘﺮﺁﻥ‪ ،‬ﺃﺑـﻮ ﻋﻤـﺮﻭ‬
‫ﺍﻟﺪﺍﱐ‪ ،‬ﺗﺢ ﻋﺒﺪﺍﳌﻬﻴﻤﻦ ﻃﺤﺎﻥ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﳌﻨﺎﺭﺓ‪ ،‬ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ‪ ،‬ﻁ‪١٤٠٨ ،١‬ﻫـ ‪ ) .‬ﺹ ‪.( ٣٤‬‬
‫‪ -٣‬ﻭﻫﻲ ﻗﺮﺍﺀﺓ ﺍﺑﻦ ﻛﺜﲑ ﻭﻧﺎﻓﻊ ﻭﺃﺑﻮ ﻋﻤﺮﻭ ﻭﺍﺑﻦ ﻋﺎﻣﺮ ﻭﺣﻔﺺ ﻋﻦ ﻋﺎﺻﻢ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺴﺒﻌﺔ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﺍﺑﻦ ﳎﺎﻫﺪ‪.‬‬
‫) ﺹ ‪ ،(٥٤٠‬ﻭﺍﻹﲢﺎﻑ‪ ،‬ﺍﻟﺪﻣﻴﺎﻃﻲ‪ ) .‬ﺹ ‪ (٤٦٧‬ﻭ) ﺹ ‪.( ٤٧٠‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻋﺮﺍﺑﻪ‪ ،‬ﺍﻟﺰﺟﺎﺝ‪.( ٢١٦ /٤ ) .‬‬
‫‪ -٥‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪ ،( ٣٢٠ /٧ ) .‬ﻭﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ ﺍﳊﻠﱯ‪ ،( ٢٦٨ /٩ ) .‬ﻭﺭﻭﺡ ﺍﳌﻌـﺎﱐ‪،‬‬
‫ﺍﻷﻟﻮﺳﻲ‪.(٨ /٢٣ ) .‬‬
‫‪٨٢‬‬
‫ﻭﻗﺪ ﺍﺳﺘﺒﻌﺪ ﺍﻟﻨﺤﺎﺱ‪ ١‬ﺃﻥ ﺗﻜﻮﻥ )ﻣﺎ( ﻧﺎﻓﻴﺔ‪ ،‬ﻭﺇﻟﻴﻪ ﺫﻫﺐ ﻣﻜﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ‪ ،‬ﻭﺯﺍﺩ ﻣﻮﺿﺤﹰﺎ‬
‫‪٢‬‬
‫ﺍﻟﻌﻠﺔ ﺑﻘﻮﻟﻪ‪ ) :‬ﻭﻳﺒﻌﺪ ﺃﻥ ﺗﻜﻮﻥ ﻧﺎﻓﻴﺔ‪ ،‬ﻷﻧﻚ ﲢﺘﺎﺝ ﺇﱃ ﺇﺿﻤﺎﺭ ﻣﻔﻌﻮﻝ ﻟﻌﻤﻠﺖ (‪.‬‬
‫‪ -٤‬ﺃﻥ ﺗﻜﻮﻥ )ﻣﺎ( ﻣﺼﺪﺭﻳﺔ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﻣﻦ ﻗﺮﺃ ) ﻭﻣﺎ ﻋﻤﻠﺖ( ﻣﻦ ﻏﲑ ﺿﻤﲑ ﻋﺎﺋﺪ‪ .‬ﻭﺍﳌﻌﲎ‪:‬‬
‫ﻟﻴﺄﻛﻠﻮﺍ ﻣﻦ ﲦﺮﻩ ﻭﻋﻤﻞ ﺃﻳﺪﻳﻬﻢ‪ .‬ﻭﺍﳌﺼﺪﺭ ﻭﺍﻗﻊ ﻣﻮﻗﻊ ﺍﳌﻔﻌﻮﻝ ﺑﻪ‪ .‬ﻓﻴﻌﻮﺩ ﺍﳌﻌﲎ ﺇﱃ ﻣﻌﲎ )ﻣﺎ(‬
‫‪٣‬‬
‫ﺍﳌﻮﺻﻮﻟﺔ ﻭﺍﳌﻮﺻﻮﻓﺔ‪.‬‬

‫‪ -١‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪.( ٣٩٤ /٣ ) .‬‬

‫‪ -٢‬ﻣﺸﻜﻞ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻘﻴﺴﻲ‪.( ٦٠٣ /٢ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺍﶈﺮﺭ ﺍﻟﻮﺟﻴﺰ‪ ،‬ﺍﺑﻦ ﻋﻄﻴﺔ‪ ،،( ٤٥٣ /٤ ) .‬ﻭﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ ﺍﳊﻠﱯ‪.( ٢٦٩ /٩ ) .‬‬
‫‪٨٣‬‬
 ‫ﻣﺒﺤﺚ ﺍﻟﻈﺮﻭﻑ‪:‬‬
‫ﻂ ‪ .‬ﻭﺫﻛـﺮ‬
‫ﺲ ‪ ،‬ﻭﺍﻵ ﹶﻥ ‪ ،‬ﻭﻗﹶـ ﱡ‬
‫ﺗﻨﺎﻭﻝ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺍﻟﻈﺮﻭﻑ ﺍﳌﺒﻨﻴﺔ‪ ،‬ﻭﻫﻲ‪ِ :‬ﺇ ﹾﺫ ‪ ،‬ﻭﺇِﺫﺍ ‪ ،‬ﻭﹶﺃ ‪‬ﻣ ِ‬
‫ﺺ ) ﺇﹶﺫﺍ ( ﺑﺸﺎﻫﺪ ﻗﺮﺁﱐ‪.‬‬
‫ﺃﺣﻜﺎﻣﻬﺎ‪ ،‬ﰒ ﺧ ‪‬‬

‫‪١‬‬
‫ﺖ(‬
‫ﺸﻘﹼ ‪‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ِ ) :‬ﺇ ﹶﺫﺍ ﺍﻟﺴ‪ ‬ﻤﺎ ُﺀ ﺍ‪‬ﻧ ‪‬‬
‫ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﻠﻰ ) ﺇﺫﺍ(‪ ،‬ﻓﻬﻲ ﻣﻦ ﺍﻟﻈﺮﻭﻑ ﺍﳌﺒﻨﻴﺔ ﺍﻟـﱵ ﻫـﻲ‬
‫ﺃﲰﺎﺀ‪ ،‬ﻷ‪‬ﺎ ﻣﻔﻌﻮﻝ ﻓﻴﻬﺎ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ) :‬ﻭﻫﻲ ﻇﺮﻑ ﳌﺎ ﻳﺄﰐ ﻣﻦ ﺍﻟﺰﻣﺎﻥ ﲞﻼﻑ ) ﺇﺫ(‪ .‬ﻭﺗـﻀﺎﻑ ﺇﱃ ﺍﳉﻤﻠـﺔ‬
‫‪٢‬‬
‫ﺑﻌﺪﻫﺎ ﻣﻦ ﳓﻮ‪ :‬ﺃﺟﻴﺌﻚ ﺇﺫﺍ ﺍﲪﺮ ﺍﻟ‪‬ﺒﺴ‪‬ﺮ‪ ،‬ﻭﺇﺫﺍ ﻗﺪﻡ ﻓﻼﻥ ﻭﳓﻮﻩ (‪.‬‬
‫‪٣‬‬
‫ﻗﺎﻝ ﺳﻴﺒﻮﻳﻪ‪ ) :‬ﻭﺃﻣﺎ ) ﺇﺫﺍ ( ﻓﻠﻤﺎ ﻳﺴﺘﻘﺒﻞ ﻣﻦ ﺍﻟﺪﻫﺮ‪ ،‬ﻭﻓﻴﻬﺎ ﳎـﺎﺯﺍﺓ‪ ،‬ﻭﻫـﻲ ﻇـﺮﻑ (‪.‬‬
‫ﻭﻣﺬﻫﺐ ﺳﻴﺒﻮﻳﻪ ﺃﻥ ) ﺇﺫﺍ ( ﻻ ﻳﻠﻴﻬﺎ ﺇﻻ ﻓﻌﻞ ﻇﺎﻫﺮ‪ ،‬ﺃﻭ ﻣﻘﺪﺭ‪.‬‬
‫‪٤‬‬
‫ﻗﺎﻝ ﺳﻴﺒﻮﻳﻪ‪ ) :‬ﻭﻻ ﻳﻠﻴﻬﺎ ﺇﻻ ﺍﻟﻔﻌﻞ ﺍﻟﻮﺍﺟﺐ (‪.‬‬
‫ﻭ) ﺇﺫﺍ ( ﻟﻔﻆ ﻣﺸﺘﺮﻙ ﻳﻜﻮﻥ ﺍﲰﹰﺎ ﻭﺣﺮﻓﹰﺎ‪ .‬ﻓﺄﻣﺎ ﺇﺫﺍ ﺍﳊﺮﻓﻴﺔ‪ ،‬ﻓﻬﻲ ﺍﻟﱵ ﺗﺪﻝ ﻋﻠﻰ ﺍﳌﻔﺎﺟﺄﺓ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻻﲰﻴﺔ ﻓﺄﻗﺴﺎﻡ‪ :‬ﻗﻔﺪ ﺗﻜﻮﻥ ﻇﺮﻓﹰﺎ ﳌﺎ ﻳﺴﺘﻘﺒﻞ ﻣﻦ ﺍﻟﺰﻣﺎﻥ ﳎﺮﺩﺓ ﻣﻦ ﻣﻌﲎ ﺍﻟﺸﺮﻁ‪ ،‬ﻭﻗﺪ‬
‫ﺗﻜﻮﻥ ﻇﺮﻓﹰﺎ ﳌﺎ ﻣﻀﻰ ﻣﻦ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﺍﻗﻌﺔ ﻣﻮﻗﻊ ) ﺇﺫﺍ(‪ ،‬ﻭﻗﺪ ﲣﺮﺝ ) ﺇﺫﺍ( ﻋﻦ ﺍﻟﻈﺮﻓﻴﺔ‪ ،‬ﻓﺘﻜﻮﻥ‬
‫ﺍﲰﹰﺎ ﳎﺮﻭﺭﹰﺍ ﲝﱴ‪ .‬ﻭﺗﻜﻮﻥ ﻇﺮﻓﹰﺎ ﳌﺎ ﻳﺴﺘﻘﺒﻞ ﻣﻦ ﺍﻟﺰﻣﺎﻥ ﻣﺘﻀﻤﻨﺔ ﻣﻌﲎ ﺍﻟﺸﺮﻁ‪ ،‬ﻭﻫﻲ ﻣﻮﺿـﻊ‬
‫ﺍﻟﺪﺭﺍﺳﺔ‪.‬‬
‫ﻭ) ﺇﺫﺍ ( ﻫﺬﻩ ﻻ ﻳﻠﻴﻬﺎ ﺇﻻ ﺍﳉﻤﻠﺔ ﺍﻟﻔﻌﻠﻴﺔ‪ ،‬ﻭﻫﻲ ﲢﺘﺎﺝ ﺇﱃ ﺟﻮﺍﺏ‪ ،‬ﻭﺗﺪﻝ ﻋﻠﻰ ﺍﻻﺳـﺘﻘﺒﺎﻝ‪،‬‬
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‫ﻭﺍﳉﻤﻠﺔ ﺑﻌﺪﻫﺎ ﺗﻜﻮﻥ ﰲ ﳏﻞ ﺟﺮ ﺑﺎﻹﺿﺎﻓﺔ‪ ،‬ﻛﻤﺎ ﺃ‪‬ﺎ ﺗﻘﻊ ﰲ ﺻﺪﺭ ﺍﻟﻜﻼﻡ‪.‬‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ١٨٢ /١ ) .‬ﺍﻻﻧﺸﻘﺎﻕ‪ :‬ﺍﻵﻳﺔ ) ‪.( ١‬‬
‫‪ -٢‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.(١٨٢ /١ ) .‬‬
‫‪ -٣‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪.(٢٣٢ /٤ ) .‬‬
‫‪ -٤‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.‬‬
‫‪ -٥‬ﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ ﻳﻌﻴﺶ‪ .( ٩٧ -٩٦ /٤ ) .‬ﻭﺍﳉﲎ ﺍﻟﺪﺍﱐ ﰲ ﺣﺮﻭﻑ ﺍﳌﻌﺎﱐ‪ ،‬ﺍﳊﺴﻦ ﺑﻦ ﻗﺎﺳﻢ ﺍﳌﺮﺍﺩﻱ‪ ،‬ﺗـﺢ‬
‫ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﻗﺒﺎﻭﺓ ﻭﳏﻤﺪ ﻧﺪﱘ ﻓﺎﺿﻞ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ! ‪١٤١٣‬ﻫـ‪١٩٩٢ -‬ﻡ‪ ).‬ﺹ ‪،( ٣٧٤ -٣٦٧‬‬
‫ﻭﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪.( ٩٣ -٩٢ /١ ) .‬‬
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‫ﻗﺎﻝ ﺳﻴﺒﻮﻳﻪ‪ ) :‬ﻭﺳﺄﻟﺘﻪ‪ -‬ﻳﻌﲏ ﺍﳋﻠﻴﻞ‪ -‬ﻋﻦ ﺇﺫﺍ‪ ،‬ﻣﺎ ﻣﻨﻌﻬﻢ ﺃﻥ ﳚﺎﺯﻭﺍ ‪‬ﺎ ؟ ﻓﻘﺎﻝ‪ :‬ﺍﻟﻔﻌـﻞ ﰲ‬
‫ﺇﺫﺍ ﲟﻨـﺰﻟﺘﻪ ﰲ ﺇﺫ‪ ،‬ﺇﺫﺍ ﻗﻠﺖ‪ :‬ﺃﺗﺬﻛﺮ ﺇﺫ ﺗﻘﻮﻝ‪ ،‬ﻓﺈﺫﺍ ﻓﻴﻤﺎ ﺗﺴﺘﻘﺒﻞ ﲟﻨـﺰﻟﺔ ﺇﺫ ﻓﻴﻤﺎ ﻣـﻀﻰ‪.‬‬
‫ﻭﻳ‪‬ﺒﲔ ﻫﺬﺍ ﺃﻥ ﺇﺫﺍ ﲡﻲﺀ ﻭﻗﺘﹰﺎ ﻣﻌﻠﻮﻣﺎﹰ؛ ﺃﻻ ﺗﺮﻯ ﺃﻧﻚ ﻟﻮ ﻗﻠﺖ‪ :‬ﺁﺗﻴﻚ ﺇﺫﺍ ﺍﲪ ‪‬ﺮ ﺍﻟﺒ‪‬ـﺴ‪‬ﺮ ﻛـﺎﻥ‬
‫ﺣﺴﻨﺎﹰ‪ ،‬ﻭﻟﻮ ﻗﻠﺖ‪ :‬ﺁﺗﻴﻚ ﺇﻥ ﺍﲪﺮ ﺍﻟﺒﺴﺮ ﻛﺎﻥ ﻗﺒﻴﺤﹰﺎ‪ .‬ﻓﺈﻥ ﺃﺑﺪﹰﺍ ﻣﺒﻬﻤﺔ‪ ،‬ﻭﻛـﺬﻟﻚ ﺣـﺮﻭﻑ‬
‫ﲔ ﺍﻟﺬﻱ ﺗﺄﺗﻴﲏ‬ ‫ﺍﳉﺰﺍﺀ‪ .‬ﻭﺇﺫﺍ ﺗﻮﺻﻞ ﺑﺎﻟﻔﻌﻞ‪ .‬ﻓﺎﻟﻔﻌﻞ ﰲ ﺇﺫﺍ ﲟﻨـﺰﻟﺘﻪ ﰲ ﺣﲔ ﻛﺄﻧﻚ ﻗﻠﺖ‪ :‬ﺍﳊ ‪‬‬
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‫ﻓﻴﻪ ﺁﺗﻴﻚ ﻓﻴﻪ(‪.‬‬
‫ﻓﺈﺫﺍ ﻇﺮﻑ ﳌﺎ ﻳﺴﺘﻘﺒﻞ ﻣﻦ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﻻ ﺗﻜﻮﻥ ﻟﻠﺠﺰﺍﺀ‪.‬‬
‫ﺖ( ‪،٢‬‬
‫ﺸ ﱠﻘ ‪‬‬
‫ﺴﻤ‪‬ﺎ ُﺀ ﺍ‪‬ﻧ ‪‬‬
‫ﻭﻗﺪ ﺍﺧﺘ‪‬ﻠﻒ ﰲ ﺭﻓﻊ ﺍﻻﺳﻢ ﺍﻟﺬﻱ ﺑﻌﺪ ) ﺇﺫﺍ ( ﰲ ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ِ ) :‬ﺇﺫﹶﺍ ﺍﻟ ‪‬‬
‫ﻭﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﻋﻠﻰ ﻭﺟﻬﲔ‪:‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‪ :‬ﺫﻫﺐ ﺍﻟﺒﺼﺮﻳﻮﻥ ﺇﱃ ﺃﻧﻪ ﻣﺮﻓﻮﻉ ﻋﻠﻰ ﺇﺿﻤﺎﺭ ﻓﻌﻞ ﻳﻔﺴﺮﻩ ﺍﻟﻔﻌﻞ ﺍﳌـﺬﻛﻮﺭ‪،‬‬
‫ﻭﻫﻮ ﻭﺍﺟﺐ ﻋﻨﺪﻫﻢ‪ ٣،‬ﻭﻣﺎ ﺟﺎﺀ ﺧﻼﻑ ﺫﻟﻚ ﻓﻌﻠﻰ ﺍﻟﺘﺄﻭﻳﻞ؛ ﻓﺎﻟﺘﻘﺪﻳﺮ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﻠﻰ‬
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‫ﺫﻟﻚ‪ :‬ﺇﺫﺍ ﺍﻧﺸﻘﺖ ﺍﻟﺴﻤﺎﺀ ﺍﻧﺸﻘﺖ‪.‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻧﻪ ﻣﺮﻓﻮﻉ ﺑﺎﻻﺑﺘﺪﺍﺀ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﻜﻮﻓﻴﲔ ﻭﺍﻷﺧﻔﺶ‪ ٥.‬ﻭﻗﺪ ﻗ ‪‬ﻮﻯ ﺍﺑﻦ ﺟـﲏ‬
‫ﺭﺃﻱ ﺍﻷﺧﻔﺶ‪ ٦،‬ﺑﻴﻨﻤﺎ ﳒﺪﻩ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ ﺣﻴﻨﻤﺎ ﺍﺳﺘﺸﻬﺪ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﻳﻘﻮﻝ‪ ) :‬ﺍﻟﻔﻌﻞ ﻓﻴـﻪ‬
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‫ﻣﻀﻤﺮ ﻭﺣﺪﻩ‪ ،‬ﺃﻱ‪ :‬ﺇﺫﺍ ﺍﻧﺸﻘﺖ ﺍﻟﺴﻤﺎﺀ(‪.‬‬
‫ﻭﻗﺪ ﻧﻘﻞ ﺍﳌﺮﺍﺩﻱ‪ ٨‬ﺃﻥ ﺍﺑﻦ ﻣﺎﻟﻚ ﻗﺎﻝ ﺑﻘﻮﻝ ﺍﻷﺧﻔﺶ؛ ﺇﻻ ﺍﺑﻦ ﻣﺎﻟﻚ ﺫﻛﺮ ﺍﺧﺘﺼﺎﺹ) ﺇﺫﺍ (‬

‫‪ -١‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،( ٦٠ /٣ ) .‬ﻭ) ‪.( ٢٣٢ /٤‬‬

‫‪ -٢‬ﺍﻻﻧﺸﻘﺎﻕ‪ :‬ﺍﻵﻳﺔ ) ‪.( ١‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺷﺬﻭﺭ ﺍﻟﺬﻫﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪.( ٢١٣ /١ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،( ٦٢ -٦٠ / ٣ ) .‬ﻭﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،( ١٨٢ /١ ) .‬ﻭﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪،‬‬
‫ﺍﺑﻦ ﻫﺸﺎﻡ‪ ،( ٩٣ -٩٢ / ١ ) .‬ﻭﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ ﻳﻌﻴﺶ‪ ،( ٩٧ -٩٦ /٤ ) .‬ﻭﻣﻮﺻـﻞ ﺍﻟﻄـﻼﺏ ﺇﱃ ﻗﻮﺍﻋـﺪ‬
‫ﺍﻹﻋﺮﺍﺏ‪ ،‬ﺧﺎﻟﺪ ﺍﻷﺯﻫﺮﻱ‪.( ٩٦ /١ ) .‬‬
‫‪ -٥‬ﺍﳉﲎ ﺍﻟﺪﺍﱐ‪ ،‬ﺍﳌﺮﺍﺩﻱ‪ ) .‬ﺹ ‪ ،( ٣٦٨‬ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﺍﻷﻧﺒﺎﺭﻱ‪.( ٦٢٠ /٢ ) .‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺍﳋﺼﺎﺋﺺ‪ ،‬ﺍﺑﻦ ﺟﲏ‪.( ١٠٥ /١ ) .‬‬
‫‪ -٧‬ﺍﳋﺼﺎﺋﺺ‪ ،‬ﺍﺑﻦ ﺟﲏ‪.( ٣٨٠ /٢ ) .‬‬
‫‪ -٨‬ﺍﳉﲎ ﺍﻟﺪﺍﱐ‪ ،‬ﺍﳌﺮﺍﺩﻱ‪ ) .‬ﺹ ‪.( ٣٦٨‬‬
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‫ﺍﻻﺳﺘﻘﺒﺎﻟﻴﺔ ﺑﺎﳉﻤﻞ ﺍﻟﻔﻌﻠﻴﺔ‪ ١.‬ﻭﻗﺪ ﺭ ‪‬ﺩ ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﺍﻷﻧﺒﺎﺭﻱ ﻗﻮﻝ ﺍﻷﺧﻔﺶ ﻭﺍﻟﻜﻮﻓﻴﲔ ﺑﻘﻮﻟﻪ‪:‬‬
‫) ﻭﺃﻣﺎ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻷﺧﻔﺶ ﻣﻦ ﺃﻧﻪ ﻳﺮﺗﻔﻊ ﺑﺎﻻﺑﺘﺪﺍﺀ ﻓﻔﺎﺳﺪ؛ ﻭﺫﻟﻚ ﻷﻥ ﺣﺮﻑ‬
‫ﻼ ﻓﻴﻪ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﻘﺘﻀﻴﹰﺎ ﻟﻠﻔﻌﻞ‬
‫ﺍﻟﺸﺮﻁ ﻳﻘﺘﻀﻲ ﺍﻟﻔﻌﻞ ﻭﳜﺘﺺ ﺑﻪ ﺩﻭﻥ ﻏﲑﻩ‪ ،‬ﻭﳍﺬﺍ ﻛﺎﻥ ﻋﺎﻣ ﹰ‬
‫ﻭﻻ ‪‬ﺑ ‪‬ﺪ ﻟﻪ ﻣﻨﻪ ﺑﻄﻞ ﺍﻻﺑﺘﺪﺍﺀ؛ ﻷﻥ ﺍﻻﺑﺘﺪﺍﺀ ﺇﳕﺎ ﻳﺮﺗﻔﻊ ﺑﻪ ﺍﻻﺳﻢ ﰲ ﻣﻮﺿﻊ ﻻ ﳚﺐ ﻓﻴﻪ ﺗﻘـﺪﻳﺮ‬
‫ﺍﻟﻔﻌﻞ؛ ﻷﻥ ﺣﻘﻴﻘﺔ ﺍﻻﺑﺘﺪﺍﺀ ﻫﻮ ﺍﻟﺘﻌﺮ‪‬ﻱ ﻣﻦ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﻠﻔﻈﻴﺔ ﺍﳌﻈﻬﺮﺓ ﺃﻭ ﺍﳌﻘﺪ‪‬ﺭﺓ‪ ،‬ﻭﺇﺫﺍ ﻭﺟﺐ‬
‫‪٢‬‬
‫ﺗﻘﺪﻳﺮ ﺍﻟﻔﻌﻞ ﺍﺳﺘﺤﺎﻝ ﻭﺟﻮﺩ ﺍﻻﺑﺘﺪﺍﺀ ﺍﻟﺬﻱ ﻳﺮﻓﻊ ﺍﻻﺳﻢ (‪.‬‬
‫ﻭﻗﺪ ﺃﺷﺎﺭ ﺍﳍﺮﻭﻱ‪ -‬ﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ‪ -‬ﺇﱃ ﻧﻜﺘﺔ ﻟﻐﻮﻳﺔ ﻟﻄﻴﻔﺔ ﺑﻘﻮﻟﻪ‪ ) :‬ﻭﺍﻋﻠﻢ ﺃﻧﻪ ﻻ ﻳﻘﻊ ﺑﻌﺪ‬
‫) ﺇﺫﺍ ( ﺍﻟﱵ ﻟﻠﺠﺰﺍﺀ ﺇﻻ ﺍﻟﻔﻌﻞ‪ ،‬ﻷﻥ ﺍﳉﺰﺍﺀ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﺎﻟﻔﻌﻞ‪ .‬ﻭﺇﺫﺍ ﺭﺃﻳﺖ ﺍﻻﺳﻢ ﺑﻌـﺪﻫﺎ‬
‫‪٣‬‬
‫ﻣﺮﻓﻮﻋﹰﺎ ﻓﺮﻓﻌﻪ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﻓﻌ ٍﻞ ﻗﺒﻠﻪ؛ ﻷﻧﻪ ﻻ ﻳﻜﻮﻥ ﺑﻌﺪﻫﺎ ﺍﻻﺑﺘﺪﺍﺀ ﻭﺍﳋﱪ (‪.‬‬
‫ﻭﻳﻈﻬﺮ ﺃﻥ ﺳﻴﺒﻮﻳﻪ ﻳﺮﻯ ﺟﻮﺍﺯ ﺭﻓﻊ ﺍﻻﺳﻢ ﺑﻌﺪ ) ﺇﺫﺍ ( ﻋﻠﻰ ﺍﻻﺑﺘﺪﺍﺀ‪ .‬ﻗﺎﻝ‪ ) :‬ﻭﳑﺎ ﻳﻘﺒﺢ ﺑﻌﺪﻩ‬
‫ﺖ ﺍﻟﻔﻌ ﹶﻞ ﻋﻠﻰ ﺷﻲﺀ ﻣﻦ ﺳﺒﺒﻪ ﻧﺼﺒﹰﺎ ﰲ ﺍﻟﻘﻴـﺎﺱ‪:‬‬ ‫ﺍﺑﺘﺪﺍﺀ ﺍﻷﲰﺎﺀ ﻭﻳﻜﻮﻥ ﺍﻻﺳﻢ ﺑﻌﺪﻩ ﺇﺫﺍ ﺃﻭﻗﻌ ‪‬‬
‫ﺚ ﺯﻳﺪﹰﺍ ﲡﺪ ‪‬ﻩ ﻓﺄﻛﺮ ‪‬ﻣﻪ‪‬؛ ﻷ‪‬ﻤﺎ ﻳﻜﻮﻧﺎﻥ ﰲ‬
‫ﺚ‪ .‬ﺗﻘﻮﻝ‪ :‬ﺇﺫﺍ ﻋﺒﺪ‪‬ﺍﷲ ﺗﻠﹾﻘﺎ ‪‬ﻩ ﻓﺄﻛﺮ ‪‬ﻣ ‪‬ﻪ‪ ،‬ﻭﺣﻴ ﹸ‬
‫ﺇﺫﺍ‪ ،‬ﻭﺣﻴ ﹸ‬
‫ﺖ‪:‬‬‫ﻣﻌﲎ ﺣﺮﻭﻑ ﺍ‪‬ﺎﺯﺍﺓ‪ .‬ﻭﻳﻘﺒﺢ ﺇﻥ ﺍﺑﺘﺪﺃﺕ ﺍﻻﺳﻢ ﺑﻌﺪﳘﺎ ﺇﺫﺍ ﻛﺎﻥ ﺑﻌﺪﻩ ﺍﻟﻔﻌﻞ‪ .‬ﻟـﻮ ﻗﻠـ ‪‬‬
‫ﺲ ﺯﻳ ‪‬ﺪ ﻭﺇﺫﺍ ﳚﻠﺲ‪،‬‬
‫ﺲ ﻛﺎﻥ ﺃﻗﺒ ‪‬ﺢ ﻣﻦ ﻗﻮﻟﻚ‪ :‬ﺇﺫﺍ ﺟﻠ ‪‬‬ ‫ﺲ ﻭﺇﺫﺍ ﺯﻳ ‪‬ﺪ ﳚﻠ ‪‬‬ ‫ﺚ ﺯﻳ ‪‬ﺪ ﺟﻠ ‪‬‬
‫ﺍﺟﻠﺲ ﺣﻴ ﹸ‬
‫ﺲ‬
‫ﺚ ﳚﻠﺲ‪ ،‬ﻭﺣﻴﺚ ﺟﻠﺲ‪ .‬ﻭﺍﻟﺮﻓ ‪‬ﻊ ﺑﻌﺪﳘﺎ ﺟﺎﺋﺰ‪ ،‬ﻷﻧﻚ ﻗﺪ ﺗﺒﺘﺪﺉ ﺑﻌﺪﳘﺎ ﻓﺘﻘﻮﻝ‪ :‬ﺍﺟﻠ ‪‬‬ ‫ﻭﺣﻴ ﹸ‬
‫‪٤‬‬
‫ﺲ (‪.‬‬
‫ﺲ ﺇﺫﺍ ﻋﺒﺪ‪‬ﺍﷲ ﺟﻠ ‪‬‬ ‫ﺚ ﻋﺒﺪﺍﷲ ﺟﺎﻟﺲ‪ ،‬ﻭﺍﺟﻠ ‪‬‬ ‫ﺣﻴ ﹸ‬
‫ﻓﻘﻮﻝ ﺳﻴﺒﻮﻳﻪ‪ ) :‬ﻭﺍﻟﺮﻓﻊ ﺑﻌﺪﳘﺎ ﺟﺎﺋﺰ‪ ،‬ﻷﻧﻚ ﻗﺪ ﺗﺒﺘﺪﺉ ﺑﻌﺪﳘﺎ(‪ ،‬ﻳﻌﲏ ﲡﻮﻳﺰﻩ ﺭﻓﻊ ﺍﻻﺳـﻢ‬
‫ﺑﻌﺪ ) ﺇﺫﺍ ( ﻋﻠﻰ ﺍﻻﺑﺘﺪﺍﺀ‪.‬‬
‫ﻭﻗﺪ ﺫﻫﺐ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻣﺬﻫﺐ ﺍﻟﺒﺼﺮﻳﲔ‪ .‬ﻗﺎﻝ‪ ) :‬ﻭﺇﺫﺍ ﻭﻗﻊ ﺑﻌﺪﻫﺎ ﺍﺳﻢ ﻣﺮﻓﻮﻉ ﻓﻠﻴﺲ ﺭﻓﻌﻪ‬
‫‪٥‬‬
‫ﻋﻨﺪﻧﺎ ﺑﺎﻻﺑﺘﺪﺍﺀ‪ ،‬ﻭﺇﳕﺎ ﺭﻓﻌﻪ ﺑﺈﺿﻤﺎﺭ ﻓﻌﻞ (‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﺘﺴﻬﻴﻞ‪ ،.‬ﺍﺑﻦ ﻣﺎﻟﻚ‪.( ٨١ /٤ ) .‬‬

‫‪ -٢‬ﺍﻹﻧﺼﺎﻑ‪ ،‬ﺍﻷﻧﺒﺎﺭﻱ‪ ،( ٦٢٠ /٢ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.(١٨٣ -١٨٢ /١ ) .‬‬
‫‪ -٣‬ﺍﻷﺯﻫﻴﺔ ﰲ ﻋﻠﻢ ﺍﳊﺮﻭﻑ‪ ،‬ﺍﳍﺮﻭﻱ‪ ) .‬ﺹ ‪ ،( ٢٠٤‬ﻭﻳﻨﻈﺮ‪ :‬ﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﺍﻷﻧﺒﺎﺭﻱ‪ ) .‬ﺹ ‪.( ٦٦‬‬
‫‪ -٤‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪.(١٠٧ -١٠٦ /١ ) .‬‬
‫‪ -٥‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.(١٨٢ /١ ) .‬‬
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 ‫ﻭﰲ ﺟﻮﺍﺏ ) ﺇﺫﺍ( ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﺇﺫﺍ ﺍﻟﺴﻤﺎﺀ ﺍﻧﺸﻘﺖ(‪ ١‬ﺃﻗﻮﺍﻝ‪:‬‬
‫‪ -١‬ﺃﻥ ﺍﳉﻮﺍﺏ ) ﺃﺫﻧﺖ(‪ ،‬ﻭﺍﻟﻮﺍﻭ ﺯﺍﺋﺪﺓ‪ ٢.‬ﻭﻗﺪ ﻧﻘﻞ ﺍﻟﻔﺮﺍﺀ ﻫﺬﺍ ﺍﻟﻮﺟـﻪ ﻭﺭﺩ‪‬ﻩ ﺑﻘﻮﻟـﻪ‪:‬‬
‫) ﻷﻧ‪‬ﺎ ﱂ ﻧﺴﻤﻊ ﺟﻮﺍﺑﹰﺎ ﺑﺎﻟﻮﺍﻭ ﰲ ) ﺇﺫ( ﻣﺒﺘﺪﺃﺓ‪ ،‬ﻭﻻ ﻗﺒﻠﻬﺎ ﻛـﻼﻡ‪ ،‬ﻭﻻ ﰲ )ﺇﺫﺍ( ﺇﺫﺍ‬
‫ﺍﺑﺘﺪﺃﺕ‪ ،‬ﻭﺇﳕﺎ ﲡﻴﺐ ﺍﻟﻌﺮﺏ ﺑﺎﻟﻮﺍﻭ ﰲ ﻗﻮﻟﻪ‪ :‬ﺣﱴ ﺇﺫﺍ ﻛﺎﻥ‪ ،‬ﻭﻓﻠﻤـﺎ ﺃﻥ ﻛـﺎﻥ‪ ،‬ﱂ‬
‫‪٣‬‬
‫ﳚﺎﻭﺯﻭﺍ ﺫﻟﻚ(‪.‬‬
‫ﻭﻗﺪ ﺭﺃﻳﺖ ﺍﻟﺸﻮﻛﺎﱐ‪ ٤‬ﻗﺪ ﻧﻘﻞ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﻋﻦ ﺍﻟﻔﺮﺍﺀ ﻋﻠﻰ ﺃﻧﻪ ﻗﻮﻝ ﻟﻪ‪ ،‬ﰒ ﻧﻘﻞ ﻗﻮ ﹰﻻ ﻻﺑﻦ‬
‫ﺍﻷﻧﺒﺎﺭﻱ ﻋﻠﻰ ﺃﻧﻪ ﺭ ‪‬ﺩ ﻋﻠﻰ ﺍﻟﻔﺮﺍﺀ‪ .‬ﻭﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ ﺃﻥ ﺍﻟﻔﺮﺍﺀ ﻧﻘﻞ ﺍﻟﺮﺃﻱ ﺍﻟﺴﺎﺑﻖ ﻭﱂ ﻳﻘـﻞ‬
‫ﺑﻪ؛ ﺑﻞ ﺭﺩ‪‬ﻩ‪ ٥.‬ﻭﺍﺳﺘﺒﻌﺪﻩ ﺑﻘﻮﻟﻪ‪ ) :‬ﻭﻗﺎﻟﻮﺍ ﺃﻳﻀﹰﺎ‪ :‬ﺇﺫﺍ ﺍﻟﺴﻤﺎﺀ ﺍﻧﺸﻘﺖ ﺃﺫﻧﺖ ﻟﺮ‪‬ﺎ ﻭﺣ‪‬ﻘﺖ‪.‬‬
‫‪٦‬‬
‫ﻭﻫﺬﺍ ﺃﺑﻌﺪ ﺍﻷﻗﺎﻭﻳﻞ‪ ،‬ﺃﻋﲏ ﺯﻳﺎﺩﺓ ﺍﻟﻮﺍﻭ (‪.‬‬
‫‪ -٢‬ﺃﻥ ﺟﻮﺍﺏ ) ﺇﺫﺍ( ﻓﻤﻼﻗﻴﻪ‪ ،‬ﻭﺍﳌﻌﲎ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻟﻘﻰ ﺍﻹﻧﺴﺎﻥ ﻋﻤﻠﻪ‪ .‬ﻭﺇﻟﻴﻪ‬
‫‪٧‬‬
‫ﺫﻫﺐ ﺍﻟﺰﺟﺎﺝ‪.‬‬
‫‪ -٣‬ﺃﻧﻪ ) ﻳﺎ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ(‪ ،‬ﻋﻠﻰ ﺣﺬﻑ ﺍﻟﻔﺎﺀ‪ .‬ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ ) :‬ﻭﺇﻥ ﺷﺌﺖ ﻛﺎﻥ ﺟﻮﺍﺑـﻪ‬
‫ﻳﺎ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻛﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻛﺬﺍ ﻭﻛﺬﺍ ﻓﻴﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺗﺮﻭﻥ ﻣﺎ ﻋﻤﻠﺘﻢ‬
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‫ﻣﻦ ﺧﲑ ﻭﺷﺮ‪ ،‬ﲡﻌﻞ ﻳﺎ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻫﻮ ﺍﳉﻮﺍﺏ‪ ،‬ﻭﺗﻀﻤﺮ ﻓﻴﻪ ﺍﻟﻔﺎﺀ(‪.‬‬
‫‪ -٤‬ﺃﻥ ﺍﳉﻮﺍﺏ ) ﻳﺎ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ( ﺃﻳﻀﺎﹰ‪ ،‬ﻭﻟﻜﻦ ﻋﻠﻰ ﺇﺿﻤﺎﺭ ﺍﻟﻘﻮﻝ‪ ،‬ﺃﻱ‪ :‬ﻳ‪‬ﻘﺎﻝ‪ :‬ﻳﺎ ﺃﻳﻬﺎ‬
‫‪٩‬‬
‫ﺍﻹﻧﺴﺎﻥ‪.‬‬

‫‪ -١‬ﺍﻻﻧﺸﻘﺎﻕ‪ :‬ﺍﻵﻳﺔ )‪.(١‬‬

‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪ ،( ٨٠ -٧٩ /٢ ) .‬ﻭﺳﺮ ﺻﻨﺎﻋﺔ ﺍﻹﻋﺮﺍﺏ‪ ،‬ﺍﺑﻦ ﺟﲏ‪.( ٢٤٧ -٢٤٦ /٢ ) .‬‬
‫‪ -٣‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻔﺮﺍﺀ‪ ،(٢٥٢ /٣ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﻟﻘﺮﻃﱯ‪.( ٢٧٠ /١٩ ) .‬‬
‫‪ -٤‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ‪ ،‬ﺍﻟﺸﻮﻛﺎﱐ‪.(٤٠٦ -٤٠٥ /٥ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻔﺮﺍﺀ‪.( ٢٥٢ /٣ ) .‬‬
‫‪ -٦‬ﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪.( ٨٠ /٢ ) .‬‬
‫‪ -٧‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻋﺮﺍﺑﻪ‪ ،‬ﺍﻟﺰﺟﺎﺝ‪ ،( ٢٣٤ /٥ ) .‬ﻭﺍﻟﻜﺸﺎﻑ‪ ،‬ﺍﻟﺰﳐﺸﺮﻱ‪.(٧٢٥ /٤ ) .‬‬
‫‪ -٨‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻔﺮﺍﺀ‪ ،( ٢٥٣ /٣ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﳋﺼﺎﺋﺺ‪ ،‬ﺍﺑﻦ ﺟﲏ‪ ،( ٦٤٧ /٢ ) .‬ﻭﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺃﺑﻮ ﺍﳌﻈﻔـﺮ‬
‫ﻣﻨﺼﻮﺭ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﳉﺒﺎﺭ ﺍﻟﺴﻤﻌﺎﱐ‪ ،‬ﺗﺢ ﻳﺎﺳﺮ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻏﻨﻴﻢ ﺑﻦ ﻋﺒﺎﺱ ﻏﻨﻴﻢ‪ ،‬ﺩﺍﺭ ﺍﻟﻮﻃﻦ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪ ،‬ﺍﻟﺴﻌﻮﺩﻳﺔ‪،‬‬
‫ﻁ‪١٤١٨ ،١‬ﻫـ‪١٩٩٧ -‬ﻡ‪.( ١٨٧ /٦ ) .‬‬
‫‪ -٩‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﺒﻴﺎﻥ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ ،( ١٢٧٨ /٢ ) .‬ﻭﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ ﺍﳊﻠﱯ‪.( ٧٢٩ /١٠ ) .‬‬
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 ‫‪١‬‬
‫‪ -٥‬ﺃﻥ ﺍﳉﻮﺍﺏ ﻣﻘﺪﺭ‪ ،‬ﻭﺍﳌﻌﲎ‪ :‬ﺑ‪‬ﻌﺜﺘﻢ ﺃﻭ ﺟ‪‬ﻮﺯﻳﺘﻢ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ ﳑﺎ ﺩﻟﺖ ﻋﻠﻴﻪ ﺍﻟﺴﻮﺭﺓ‪.‬‬
‫‪ -٦‬ﻗﻴﻞ ﺇﻥ ﺟﻮﺍﺏ ) ﺇﺫﺍ ( ﻫﻮ ﻣﺎ ﺻ‪‬ﺮﺡ ﺑﻪ ﰲ ﺳﻮﺭﰐ ﺍﻟﺘﻜﻮﻳﺮ ﻭﺍﻻﻧﻔﻄﺎﺭ‪ ،‬ﻭﻫﻮ ﻗﻮﻟـﻪ‬
‫‪٤‬‬
‫ﺲ (‪ ٢.‬ﻗﺎﻟﻪ ﺍﻟﺰﳐﺸﺮﻱ‪ ٣،‬ﻭﺣﺴ‪‬ﻨﻪ ﺍﻟﺴﻤﲔ ﺍﳊﻠﱯ‪.‬‬ ‫ﺖ ‪‬ﻧ ﹾﻔ ‪‬‬
‫) ‪‬ﻋِﻠﻤ ‪‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ‪ ) :‬ﻭﺟﻮﺍﺏ ) ﺇﺫﺍ( ﳏﺬﻭﻑ‪ ،‬ﻓﺈﻣﺎ ﺃﻥ ﻳﻘﺪﺭﻩ ﺍﻟﺬﻱ ﺧﺮﺝ ﺑﻪ ﰲ ﺳـﻮﺭﺓ‬
‫‪٥‬‬
‫ﺍﻟﺘﻜﻮﻳﺮ ﺃﻭ ﺍﻻﻧﻔﻄﺎﺭ‪ ،‬ﺃﻭ ﻣﺎ ﻳﺪﻝ ﻋﻠﻴﻪ ) ﺇﻧﻚ ﻛﺎﺩﺡ( ﺃﻱ‪ :‬ﻻﻗﻰ ﻛﻞ ﺇﻧﺴﺎﻥ ﻛﺪﺣﻪ(‪.‬‬
‫‪ -٧‬ﻗﻴﻞ ﺇﻥ ﰲ ﺍﻵﻳﺔ ﺗﻘﺪﳝﹰﺎ ﻭﺗﺄﺧﲑﺍﹰ‪ ،‬ﻭﺍﳌﻌﲎ‪ :‬ﻳﺎﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ﺇﻧﻚ ﻛﺎﺩﺡ ﺇﱃ ﺭﺑﻚ ﻛﺪﺣﹰﺎ‬
‫‪٦‬‬
‫ﻓﻤﻼﻗﻴﻪ ﺇﺫﺍ ﺍﻟﺴﻤﺎﺀ ﺍﻧﺸﻘﺖ‪.‬‬
‫‪ -٨‬ﺃﻥ ﻳﻜﻮﻥ ﺍﳉﻮﺍﺏ‪ :‬ﻓﺄﻣﺎ ﻣﻦ ﺃﻭﰐ ﻛﺘﺎﺑﻪ ﺑﻴﻤﻴﻨﻪ‪ ،‬ﻭﺍﳌﻌﲎ‪ :‬ﺇﺫﺍ ﺍﻟﺴﻤﺎﺀ ﺍﻧﺸﻘﺖ ﻓﺄﻣﺎ ﻣﻦ‬
‫ﺃﻭﰐ ﻛﺘﺎﺑﻪ ﺑﻴﻤﻴﻨﻪ ﻓﺤﻜﻤﻪ ﻛﺬﺍ‪ .‬ﻷﻥ ﺍﻟﻔﺎﺀ ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﺟﻮﺍﺏ‪ ،‬ﻛﻤﺎ ﺗﻜﻮﻥ ﺟﻮﺍﺑـﹰﺎ‬
‫‪٨‬‬
‫ﰲ ﺍﳉﺰﺍﺀ‪ ،‬ﻷﻥ ﺇﺫﺍ ﰲ ﻣﻌﲎ ﺍﳉﺰﺍﺀ‪ .‬ﻧﻘﻠﻪ ﺍﳌﱪﺩ ﻭﺣﺴ‪‬ﻨﻪ‪ ٧.‬ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﻜﺴﺎﺋﻲ‪.‬‬
‫‪ -٩‬ﺍﳋﱪ ﳏﺬﻭﻑ‪ ،‬ﻟﻌﻠﻢ ﺍﳌﺨﺎﻃﺐ‪ .‬ﻛﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ ﻋﻨﺪ ﺗﺸﺪﻳﺪ ﺍﻷﻣﺮ‪ :‬ﺇﺫﺍ ﺟﺎﺀ ﺯﻳﺪ‪ .‬ﺃﻱ‪:‬‬
‫‪٩‬‬
‫ﺇﺫﺍ ﺟﺎﺀ ﺯﻳﺪ ﻋﻠﻤﺖ‪ .‬ﻧﻘﻠﻪ ﺍﳌﱪﺩ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﻌﺎﻣﻞ ﰲ ) ﺇﺫﺍ( ﺇﺫﺍ ﻛﺎﻧﺖ ﻇﺮﻓﺎﹰ‪ ،‬ﻭﺫﻟﻚ ﻋﻠﻰ ﺭﺃﻱ ﺍﳉﻤﻬﻮﺭ‪ ،‬ﺣﲔ ﻳﻜﻮﻥ ﺟﻮﺍ‪‬ـﺎ‬
‫‪١٠‬‬
‫ﺇﻣﺎ ﻣﻠﻔﻮﻇﺎﹰ‪ ،‬ﺃﻭ ﻣﻘﺪﺭﺍﹰ‪ ،‬ﻫﻮ ) ﺍﻧﺸﻘﺖ(‪.‬‬

‫‪ -١‬ﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.(١٢٧٨ /٢ ) .‬‬

‫‪ -٢‬ﺍﻟﺘﻜﻮﻳﺮ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.( ١٤‬‬
‫‪ -٣‬ﺍﻟﻜﺸﺎﻑ‪ ،‬ﺍﻟﺰﳐﺸﺮﻱ‪.(٧٢٥ /٤ ) .‬‬
‫‪ -٤‬ﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ ﺍﳊﻠﱯ‪.(٧٢٩ /١٠ ) .‬‬
‫‪ -٥‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪.(٤٣٨ /٨ ) .‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺗﻔﺴﲑ ﺍﻟﺴﻤﻌﺎﱐ‪ ،‬ﺍﻟﺴﻤﻌﺎﱐ‪ ،(١٨٧ /٦ ) .‬ﻭﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﻟﻘﺮﻃﱯ‪.(٢٧٠/١٩ ) .‬‬
‫‪ -٧‬ﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪.(٧٩ /٢ ) .‬‬
‫‪ -٨‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﻟﻘﺮﻃﱯ‪.(٢٧٠ /١٩ ) .‬‬
‫‪ -٩‬ﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪.(٧٩ /٢ ) .‬‬
‫‪ -١٠‬ﻣﺸﻜﻞ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻘﻴﺴﻲ‪.( ٨٠٨ /٢ ) .‬‬
‫‪٨٨‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻋﻄﻴﺔ‪ ) :‬ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻨﺤﺎﺓ‪ :‬ﺍﻟﻌﺎﻣﻞ ﺍﻧﺸﻘﺖ‪ ،‬ﻭﺃﰉ ﺫﻟﻚ ﻛﺜﲑ ﻣﻦ ﺃﺋﻤﺘﻬﻢ؛ ﻷﻥ‬
‫ﻒ ﻋﻨﺪﻩ ﺍﻹﺿـﺎﻓﺔ ﻭﻳﻘـﻮﻯ ﻣﻌـﲎ‬ ‫) ﺇﺫﺍ( ﻣﻀﺎﻓﺔ ﺇﱃ ﺍﻧﺸﻘﺖ‪ ،‬ﻭﻣﻦ ﻳ‪‬ﺠ ‪‬ﺰ ﺫﻟﻚ ﺗﻀﻌ ‪‬‬
‫‪١‬‬
‫ﺍﳉﺰﺍﺀ(‪.‬‬

‫‪ -١‬ﺍﶈﺮﺭ ﺍﻟﻮﺟﻴﺰ‪ ،‬ﺍﺑﻦ ﻋﻄﻴﺔ‪.(٤٥٧ /٥ ) .‬‬

‫‪٨٩‬‬
‫ﺽ ﺃﹾﺛ ﹶﻘﺎﹶﻟﻬﺎ‪ ،‬ﻭ ﹶﻗﺎ ﹶﻝ‬
‫ﺖ ﺍﻷ ‪‬ﺭ ‪‬‬
‫ﺽ ِﺯﹾﻟﺰﺍﳍﺎ‪ ،‬ﻭﺃ ‪‬ﺧﺮﺟ ِ‬
‫ﺖ ﺍﻷ ‪‬ﺭ ‪‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ِ  :‬ﺇﺫﺍ ﺯ‪‬ﻟ ِﺰﻟ ِ‬
‫‪١‬‬
‫ﺙ ﺃ ‪‬ﺧﺒﺎ ‪‬ﺭﻫﺎ ‪.‬‬
‫ﺤﺪ‪ ‬ﹸ‬
‫ﺴﺎ ﹸﻥ ‪‬ﻣﺎﹶﻟﻬﺎ‪ ،‬ﻳﻮﻣِﺌ ٍﺬ ‪‬ﺗ ‪‬‬
‫ﺍﻹ‪‬ﻧ ‪‬‬

‫ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﻠﻰ ﺗﻨﻮﻳﻦ ﺍﻟﻌﻮﺽ‪ ،‬ﻭﺑﲔ ﺍﻟﻌﻠﺔ ﰲ ﺗﺴﻤﻴﺘﻪ‪ ،‬ﻓﻬﻮ‬
‫ﻋﻮﺽ ﻋﻦ ﲨﻠﺔ ﻛﺎﻥ ﺍﻟﻈﺮﻑ ) ﺇﺫ ( ﻣﻀﺎﻓﹰﺎ ﺇﻟﻴﻬﺎ‪ ،‬ﻓﺤﺬﻓﺖ ﻫﺬﻩ ﺍﳉﻤﻠﺔ‪ ،‬ﻭ ‪‬ﻋﻮ‪‬ﺽ ﻋﻨﻬﺎ‬
‫ﺑﺘﻨﻮﻳﻦ ﺍﻟﻌﻮﺽ ﺍﺧﺘﺼﺎﺭﹰﺍ‪ ٢.‬ﻭﻫﻮ ﺍﻟﻼﺣﻖ ﻟـ) ﺇﺫ ( ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ) ﻳﻮﻣﺌ ٍﺬ (‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪:‬‬
‫‪٣‬‬
‫ﻳﻮﻡ ﺇﺫ ﺗ‪‬ﺰﻟﺰﻝ‪ ،‬ﺃﻭ‪ :‬ﻳﻮﻡ ﺇﺫ ﺯ‪‬ﻟﺰﻟﺖ‪.‬‬
‫ﻗﺎﻝ ﺍﻷﻧﺒﺎﺭﻱ‪ ) :‬ﻭﺍﻟﺘﻨﻮﻳﻦ ﳛﺬﻑ ﻣﻦ ﺍﳌﻀﺎﻑ‪ ،‬ﻷﻥ ﺍﻟﺘﻨﻮﻳﻦ ﻳﺪﻝ ﻋﻠـﻰ ﺍﻻﻧﻔـﺼﺎﻝ‪،‬‬
‫ﻭﺍﻹﺿﺎﻓﺔ ﺗﺪﻝ ﻋﻠﻰ ﺍﻻﺗﺼﺎﻝ‪ ،‬ﻓﻠﻢ ﳚﻤﻌﻮﺍ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻷﻥ ﺍﻟﺘﻨﻮﻳﻦ ﻳﺆﺫﻥ ﺑﺎﻧﻘﻄﺎﻉ ﺍﻻﺳـﻢ‬
‫ﻼﰲ‬‫ﻼ ﻣﻨﻔـﺼ ﹰ‬ ‫ﻭﲤﺎﻣﻪ‪ ،‬ﻭﺍﻹﺿﺎﻓﺔ ﺗﺪﻝ ﻋﻠﻰ ﺍﻻﺗﺼﺎﻝ‪ ،‬ﻭﻻ ﳝﻜﻦ ﻟﻠﺸﻲﺀ ﺃﻥ ﻳﻜﻮﻥ ﻣﺘﺼ ﹰ‬
‫‪٤‬‬
‫ﺣﺎﻟﺔ ﻭﺍﺣﺪﺓ(‪.‬‬
‫ﻭﺍﻷﻧﺒﺎﺭﻱ ﻳﻌﻠﻞ ﳊﺬﻑ ﺍﻟﺘﻨﻮﻳﻦ ﻣﻦ ﺍﳌﻀﺎﻑ‪.‬‬
‫ﺙ ﹶﺃ ‪‬ﺧﺒ‪‬ﺎ ‪‬ﺭﻫ‪‬ﺎ( ‪ ٥‬ﻳ‪‬ﺴﻤﻰ ﺗﻨﻮﻳﻦ ﻋِﻮﺽ‪،‬‬
‫ﺤ ‪‬ﺪ ﹸ‬
‫ﻭﺍﻟﺘﻨﻮﻳﻦ ﺍﻟﻼﺣﻖ ﻹﺫ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻳ ‪‬ﻮ ‪‬ﻣِﺌ ٍﺬ ‪‬ﺗ ‪‬‬
‫ﻷﻧﻪ ﺗﻨﻮﻳﻦ ﺟﻲﺀ ﺑﻪ ﻋﻮﺿﹰﺎ ﻋﻦ ﺍﳉﻤﻠﺔ ﺍﶈﺬﻭﻓﺔ ﺍﳌﻀﺎﻓﺔ ﺇﱃ ) ﺇﺫ(‪ ،‬ﻭﻛﺴِﺮﺕ ﺍﻟـﺬﺍﻝ ﰲ‬
‫‪٧‬‬
‫) ﺇﺫ( ﻻﻟﺘﻘﺎﺀ ﺍﻟﺴﺎﻛﻨﲔ‪ ٦.‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻳﻮﻡ ﺇﺫ ﺗ‪‬ﺰﻟﺰﻝ‪ ،‬ﺃﻭ ﻳﻮﻡ ﺇﺫ ﺯ‪‬ﻟﺰِﻟﺖ‪.‬‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .‬ﺍﻟﺰﻟﺰﻟﺔ‪ :‬ﺍﻵﻳﺎﺕ ) ‪.( ٤ ،٣ ،٢ ، ١‬‬

‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ١٨٨ /١ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،( ١٨٨ /١ ) .‬ﻭﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑـﻮ ﺣﻴـﺎﻥ‪ ،( ٤٩٧ /٨ ) .‬ﻭﺍﻟـﺪﺭ‬
‫ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ‪.( ٧٤ /١١ ) .‬‬
‫‪ -٤‬ﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﺍﻷﻧﺒﺎﺭﻱ‪ ) .‬ﺹ ‪.(٢٧٩‬‬
‫‪ -٥‬ﺍﻟﺰﻟﺰﻟﺔ‪ :‬ﺍﻵﻳﺔ ) ‪.( ٤‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،( ١٨٨ /١ ) .‬ﻭﺍﻹﻣﻼﺀ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ ،(١٨١ /١ ) .‬ﻭ ﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ‬
‫ﻫﺸﺎﻡ‪ ،(٣٤٢ /٢ ) .‬ﻭﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ،( ١٦ /١ ) .‬ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ‪ ،‬ﺍﺑـﻦ ﻋﻘﻴـﻞ‪،( ٢٢ /١ ) .‬‬
‫ﻭﺷﺮﺡ ﺍﻷﴰﻮﱐ‪ ،‬ﺍﻷﴰﻮﱐ‪.( ٣٨ /١ ) .‬‬
‫‪ -٧‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،(١٨٨ /١ ) .‬ﻭﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴـﺎﻥ‪ ،( ٤٩٧ / ٨ ) .‬ﻭﺍﻟـﺪﺭ‬
‫ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ ﺍﳊﻠﱯ‪.( ٧٤ /١١ ) .‬‬
‫‪٩٠‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺟﲏ‪ ) :‬ﻭﻟﻴﺴﺖ ﻫﺬﻩ ﺍﻟﻜﺴﺮﺓ ﰲ ﺍﻟﺬﺍﻝ ﻛﺴﺮﺓ ﺇﻋﺮﺍﺏ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ) ﺇﺫ ( ﰲ‬
‫ﻣﻮﺿﻊ ﺟﺮ ﺑﺈﺿﺎﻓﺔ ﻣﺎ ﻗﺒﻠﻬﺎ ﺇﻟﻴﻬﺎ؛ ﻭﺇﳕﺎ ﺍﻟﻜﺴﺮﺓ ﻓﻴﻬﺎ ﻟـﺴﻜﻮ‪‬ﺎ‪ ،‬ﻭﺳـﻜﻮﻥ ﺍﻟﺘﻨـﻮﻳﻦ‬
‫‪١‬‬
‫ﺑﻌﺪﻫﺎ (‪.‬‬

‫‪٢‬‬
‫ﺕ ‪.‬‬
‫ﻀﺘ‪‬ﻢ ِﻣ ‪‬ﻦ ‪‬ﻋﺮ ﹶﻓﺎ ٍ‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﹶﻓِﺈ ﹶﺫﺍ ﹶﺃﻓ ‪‬‬

‫ﻳﻘﻊ ﺗﻨﻮﻳﻦ ﺍﳌﻘﺎﺑﻠﺔ ﰲ ﲨﻊ ﺍﳌﺆﻧﺚ ﺍﻟﺴﺎﱂ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﰲ‬
‫‪٣‬‬
‫ﺳﻴﺎﻕ ﺣﺪﻳﺜﻪ ﻋﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺘﻨﻮﻳﻦ‪ ،‬ﻭﺃﺣﻜﺎﻣﻪ‪.‬‬
‫ﺕ(‪ ،‬ﻭﺣﻜﻢ ﺍﻟﺘﻨﻮﻳﻦ ﻓﻴﻪ‪ .‬ﻷﻥ ) ﻋﺮﻓﺎﺕ( ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺟﺎﺀ‬ ‫ﺗﻜﻠﻢ ﺍﻟﻨﺤﺎﺓ ﰲ ) ﻋﺮﻓﺎ ٍ‬
‫‪٤‬‬
‫ﺍﲰﹰﺎ ﳌﻜﺎﻥ ﻭﻟﻔﻈﻪ ﻟﻔﻆ ﺍﳉﻤﻊ‪ ،‬ﻭﺍﻷﺻﻞ ﻓﻴﻪ ﲨﻊ ) ﻋﺮﻓﺔ(‪ ،‬ﻓﺴ‪‬ﻤﻲ ﺑﻪ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﲟﻜﺔ‪.‬‬
‫ﻓﻌﺮﻓﺎﺕ ﻟﻔﻈﻪ ﻟﻔﻆ ﺍﳉﻤﻊ‪ ،‬ﻭﻫﻮ ﻳﺪﻝ ﻋﻠﻰ ﺍﳌﻔﺮﺩ‪.‬‬
‫ﻭﻟﻠﻨﺤﺎﺓ ﰲ ﺗﻨﻮﻳﻦ ) ﻋﺮﻓﺎﺕ( ﻭﺃﺷﺒﺎﻫﻪ ﺃﻗﻮﺍﻝ‪:‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﻭﻫﻮ ﺍﻷﻇﻬﺮ‪ ،‬ﺃﻧﻪ ﺗﻨﻮﻳﻦ ﻣﻘﺎﺑﻠﺔ‪ ،‬ﻭﻳ‪‬ﻘﺼﺪ ﺑﻪ ﺃﻥ ﺍﻟﺘﻨﻮﻳﻦ ﰲ ﲨـﻊ ﺍﳌﺆﻧـﺚ‬
‫ﺍﻟﺴﺎﱂ ﻣﻘﺎﺑﻞ ﻟﻠﻨﻮﻥ ﰲ ﲨﻊ ﺍﳌﺬﻛﺮ ﺍﻟﺴﺎﱂ‪ ،‬ﻭﺍﻟﺘﻨﻮﻳﻦ ﰲ ﻋﺮﻓﺎﺕ ﻋﻠﻰ ﺣﺪ‪‬ﻩ ﻣـﺴﻠﻤﺎﺕ‬
‫ﺍﻟﻜﺴﺮﺓ‪ ،‬ﻭﻫﻲ ﻣﻘﺎﺑﻠﺔ ﻟﻠﻴﺎﺀ ﰲ ﻣﺴﻠﻤﲔ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻟﺘﻨﻮﻳﻦ ﻣﻘﺎﺑﻞ ﻟﻠﻨﻮﻥ‪ ٥.‬ﻓﻌﺮﻓﺎﺕ ﻭﻣﺜﻠﻪ‬
‫‪٦‬‬
‫) ﺃﺫﺭﻋﺎﺕ ( ﻣﻠﺤﻖ ﲜﻤﻊ ﺍﳌﺆﻧﺚ ﺍﻟﺴﺎﱂ‪ ،‬ﻗﺎﻝ ﺍﻣﺮﺅ ﺍﻟﻘﻴﺲ‪:‬‬
‫ﺏ ﹶﺃﺩ‪‬ﱏ ﺩﺍﺭِﻫﺎ ‪‬ﻧ ﹶﻈ ‪‬ﺮ ﻋﺎﱄ ‪.‬‬
‫ﺑﻴ ﹾﺜ ِﺮ ‪‬‬ ‫ﺕ ﻭﺃﻫﻠﹸﻬﺎ‬
‫‪‬ﺗ‪‬ﻨﻮ‪ ‬ﺭﺗ‪‬ﻬﺎ ﻣِﻦ ﹶﺃ ﹾﺫﺭِﻋﺎ ٍ‬

‫‪ -١‬ﺳﺮ ﺻﻨﺎﻋﺔ ﺍﻹﻋﺮﺍﺏ‪ ،‬ﺍﺑﻦ ﺟﲏ‪.( ٥٠٥ -٥٠٤ /٢ ) .‬‬

‫‪-٢‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ١٨٩ /١ ) .‬ﺍﻟﺒﻘﺮﺓ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .(١٩٨‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻟﻴﺲ ﻋﻠﻴﻜﻢ ﺟ‪‬ﻨﺎﺡ‬
‫ﺕ ﻓﺎﺫﻛﺮﻭﺍ ﺍﷲ ﻋﻨﺪ ﺍﳌﺸﻌﺮ ﺍﳊﺮﺍﻡ ﻭﺍﺫﻛﺮﻭﻩ ﻛﻤﺎ ﻫﺪﺍﻛﻢ ﻭﺇﻥ ﻛﻨﺘﻢ ﻣﻦ‬ ‫ﻼ ﻣﻦ ﺭﺑﻜﻢ ﻓﺈﺫﺍ ﺃﻓﻀﺘﻢ ﻣﻦ ﻋﺮﻓﺎ ٍ‬
‫ﺃﻥ ﺗﺒﺘﻐﻮﺍ ﻓﻀ ﹰ‬
‫ﻗﺒﻠﻪ ﳌﻦ ﺍﻟﻀﺎﻟﲔ (‪.‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ١٨٩ -١٨٦ /١ ) .‬‬
‫‪ -٤‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻋﺮﺍﺑﻪ‪ ،‬ﺍﻟﺰﺟﺎﺝ‪ ،( ٢٣٤ /١ ) .‬ﻭﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ .( ٢٩٠١ /٤ ) .‬ﻣﺎﺩﺓ ) ﻋﺮﻑ ( ‪.‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺍﶈﺮﺭ ﺍﻟﻮﺟﻴﺰ‪ ،‬ﺍﺑﻦ ﻋﻄﻴﺔ‪.( ٢٧٤ /١ ) .‬‬
‫‪ -٦‬ﺍﻟﺒﻴﺖ ﻣﻦ ﺷﻮﺍﻫﺪ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،( ٢٣٣ /٣ ) .‬ﻭﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪ ،( ٣٨ /٤ ) .‬ﻭﺍﻷﺻﻮﻝ‪ ،‬ﺍﺑﻦ ﺍﻟـﺴﺮﺍﺝ‪.‬‬
‫) ‪ ،( ١٠٦ /٢‬ﻭﺳﺮ ﺻﻨﺎﻋﺔ ﺍﻹﻋﺮﺍﺏ‪ ،‬ﺍﺑﻦ ﺟﲏ‪ ،‬ﺗﺢ ﺣﺴﻦ ﻫﻨﺪﺍﻭﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻘﻠـﻢ‪ ،‬ﺩﻣـﺸﻖ‪ ،‬ﻁ‪١٤٠٥ ،١‬ﻫــ‪-‬‬
‫‪١٩٨٥‬ﻡ‪.( ٤٩٧ /٢ ) .‬‬
‫‪٩١‬‬
‫ﻭﺍﻟﺘﻨﻮﻳﻦ ﰲ ﻋﺮﻓﺎﺕ ﻟﻴﺲ ﻓﺮﻗﹰﺎ ﺑﲔ ﻣﺎ ﻳﻨﺼﺮﻑ ﻭﻣﺎ ﻻ ﻳﻨﺼﺮﻑ‪ ،‬ﻓﻬﻮ ﻫﻨﺎ ﻻﺯﻡ ﻭﺍﺟﺐ‪،‬‬
‫‪١‬‬
‫ﻓﻼ ﻳ‪‬ﺤﺬﻑ‪.‬‬
‫‪٣‬‬
‫ﻗﺎﻝ ﺍﻟﻨﺤﺎﺱ‪ ) :‬ﻫﺬﺍ ﺍﳉﻴﺪ (‪ ٢،‬ﻭﺍﺧﺘﺎﺭﻩ ﺍﻟﻘﺮﻃﱯ‪.‬‬
‫ﺕ ﻣﺼﺮﻭﻓﺔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﻫـﻲ ﻣﻌﺮﻓـﺔ‪.‬‬ ‫ﻗﺎﻝ ﺳﻴﺒﻮﻳﻪ‪ ) :‬ﺃﻻ ﺗﺮﻯ ﺇﱃ ﻋﺮﻓﺎ ٍ‬
‫ﺕ ﻣﺒﺎﺭﻛﹰﺎ ﻓﻴﻬﺎ‪ .‬ﻭﻳﺪّﹼﻟﻚ ﺃﻳﻀﹰﺎ ﻋﻠﻰ ﻣﻌﺮﻓﺘـﻬﺎ‪،‬‬
‫ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﻗﻮﻝ ﺍﻟﻌﺮﺏ‪ :‬ﻫﺬﻩ ﻋﺮﻓﺎ ‪‬‬
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‫ﺃﻧﻚ ﻻ ﺗ‪‬ﺪﺧﻞ ﻓﻴﻬﺎ ﺃﻟﻔﹰﺎ ﻭﻻﻣﺎﹰ‪ ،‬ﻭﺇﳕﺎ ﻋﺮﻓﺎﺕ ﲟـﱰﻟﺔ ﺃﺑﺎﻧﲔِ‪ ،‬ﻭﲟﱰﻟﺔ ﲨ‪‬ﻊ (‪.‬‬

‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﺣﻜﺎﻩ ﺍﻷﺧﻔﺶ ﻭﺍﻟﻜﻮﻓﻴﻮﻥ‪ ،‬ﻭﻫﻮ ﻓﺘﺢ ﺍﻟﺘﺎﺀ ﰲ ) ﻋﺮﻓﺎﺕ( ﻣﻦ ﻏﲑ ﺗﻨـﻮﻳﻦ‬
‫‪٥‬‬
‫ﰲ ﺍﻟﻨﺼﺐ ﻭﺍﳉﺮ‪ ،‬ﻭﺃﺟﺮﻭﻫﺎ ﳎﺮﻯ ﻫﺎﺀ ﺍﻟﺘﺄﻧﻴﺚ ﰲ ﻓﺎﻃﻤﺔ ﻭﻋﺎﺋﺸﺔ‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪ ،( ٣٣١ /٣ ) .‬ﻭﻣﺸﻜﻞ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻘﻴﺴﻲ‪ ،( ١٢٤ /١ ) .‬ﻭﺍﶈﺮﺭ ﺍﻟﻮﺟﻴﺰ‪ ،‬ﺍﺑـﻦ‬
‫ﻋﻄﻴﺔ‪ ،( ٢٧٤ /١ ) .‬ﻭﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ ،( ١٦٢ /١ ) .‬ﻭﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﻟﻘﺮﻃﱯ‪ ،( ٤١٤ /٢ ) .‬ﻭﺷﺮﺡ ﺍﺑـﻦ‬
‫ﻋﻘﻴﻞ‪ ،‬ﺍﺑﻦ ﻋﻘﻴﻞ‪ ،( ٧٦ -٧٥ /١ ) .‬ﻭﺷﺮﺡ ﺍﻷﴰﻮﱐ‪ ،‬ﺍﻷﴰﻮﱐ‪.( ٤٠ -٣٩ /١ ) .‬‬
‫‪ -٢‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪.( ٢٩٦ /١ ) .‬‬
‫‪ -٣‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﻟﻘﺮﻃﱯ‪.( ٤١٤ /٢ ) .‬‬
‫‪ -٤‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪.( ٢٣٣ /٣ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪ ،( ٢٩٦ /١ ) .‬ﻭﻣﺸﻜﻞ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻘﻴﺴﻲ‪ ،( ١٢٤ /١ ) .‬ﻭﺍﶈﺮﺭ ﺍﻟﻮﺟﻴﺰ‪،‬‬
‫ﺍﺑﻦ ﻋﻄﻴﺔ‪ ،( ٢٧٤ /١ ) .‬ﻭﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ ،( ١٦٢ /١ ) .‬ﻭﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﻟﻘﺮﻃﱯ‪.( ٤١٤ /٢ ) .‬‬
‫‪٩٢‬‬
‫ﲢﺪﺙ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻋﻦ ﺍﳌﻨﺼﻮﺑﺎﺕ‪ ،‬ﻭﻋﺪﺩﻫﺎ ﺃﺣﺪ ﻋﺸﺮ‪ ،‬ﻭﻫﻲ‪ :‬ﺍﳌﻔﻌﻮﻝ ﺍﳌﻄﻠﻖ‪ ،‬ﻭﺍﳌﻔﻌﻮﻝ‬
‫ﺑﻪ‪ ،‬ﻭﺍﳌﻔﻌﻮﻝ ﻓﻴﻪ‪ ،‬ﻭﺍﳌﻔﻌﻮﻝ ﻟﻪ‪ ،‬ﻭﺍﳌﻔﻌﻮﻝ ﻣﻌﻪ‪ ،‬ﻭﺍﳊﺎﻝ‪ ،‬ﻭﺍﻟﺘﻤﻴﻴﺰ‪ ،‬ﻭﺍﻻﺳﺘﺜﻨﺎﺀ‪ ،‬ﻭﺧﱪ ﻛـﺎﻥ‬
‫ﻭﺃﺧﻮﺍ‪‬ﺎ‪ ،‬ﻭﺍﺳﻢ ﺇ ﹼﻥ ﻭﺃﺧﻮﺍ‪‬ﺎ‪ ،‬ﻭﺍﻟﻔﻌﻞ ﺍﳌﻀﺎﺭﻉ ﺇﺫﺍ ﺳ‪‬ﺒﻖ ﺑﻨﺎﺻﺐ‪.‬‬
‫ﻭﺍﺳﺘﺸﻬﺪ ﺑﺸﻮﺍﻫﺪ ﻗﺮﺁﻧﻴﺔ ﻋﻠﻰ ﺛﻼﺛﺔ ﻣﻨﻬﺎ ﻫﻲ‪ :‬ﺍﳊﺎﻝ‪ ،‬ﻭﺍﻟﺘﻤﻴﻴﺰ‪ ،‬ﻭﺍﻻﺳﺘﺜﻨﺎﺀ‪ ،‬ﻭﺗﺄﰐ ﻋﻠـﻰ‬
‫ﺍﻟﻨﺤﻮ ﺍﻵﰐ‪:‬‬
‫ﻣﺒﺤﺚ ﺍﳊﺎﻝ‪:‬‬
‫ﺃﺷﺎﺭ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺇﱃ ﺃﺭﺑﻌﺔ ﺃﻗﺴﺎﻡ ﻟﻠﺤﺎﻝ‪ ،‬ﻭﻫﻲ‪ :‬ﺍﳊﺎﻝ ﺍﳌﻨﺘﻘﻞ‪ ،‬ﻭﺍﳊﺎﻝ ﺍﳌﻘـﺪ‪‬ﺭ‪ ،‬ﻭﺍﳊـﺎﻝ‬
‫ﺍﳌﻮﻃﺊ‪ ،‬ﻭﺍﳊﺎﻝ ﺍﳌﺆﻛﱢﺪ‪ .‬ﻭﻗﺪ ﺍﺳﺘﺸﻬﺪ ﺑﺸﺎﻫﺪﻳﻦ ﻗﺮﺁﻧﻴﲔ؛ ﺷﺎﻫﺪ ﻋﻠﻰ ﺍﳊﺎﻝ ﺍﳌﻮﻃﺌﺔ‪ ،‬ﻭﺁﺧﺮ‬
‫‪١‬‬
‫ﻋﻠﻰ ﺍﳊﺎﻝ ﺍﳌﺆﻛﹼﺪﺓ‪.‬‬

‫‪٢‬‬
‫ﺴﺎﻧﹰﺎ ‪‬ﻋ ‪‬ﺮِﺑﻴ‪‬ﺎ ً‪.‬‬
‫ﻕ ِﻟ ‪‬‬
‫ﺼﺪ‪ ‬‬
‫ﺏ ‪‬ﻣ ‪‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻭﻫﺬﺍ ِﻛ‪‬ﺘﺎ ‪‬‬
‫ﻼ ﺻـﺎﳊﹰﺎ‪.‬‬ ‫ﺕ ﺑﺰﻳـ ٍﺪ ﺭﺟـ ﹰ‬‫ﺍﳊﺎﻝ ﺍﳌﻮﻃﺌﺔ ﺗﻜﻮﻥ ﺣﺎ ﹰﻻ ﻣﻮﻃﺌﺔ ﻟﻠﺤﺎﻝ ﺍﳊﻘﻴﻘﻴﺔ‪ ،‬ﳓﻮ‪ :‬ﻣﺮﺭ ‪‬‬
‫ﻼ( ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺍﳊﺎﻝ‪ ،‬ﻭﻗﺪ ‪‬ﻭﻃﹼﺌﺖ ﺑﺎﻟﺼﻔﺔ‪ ،‬ﻷﻥ ﺍﻟﺼﻔﺔ ﻭﺍﳌﻮﺻﻮﻑ ﻛﺎﻟـﺸﻲﺀ‬ ‫ﻓـ ) ﺭﺟ ﹰ‬
‫‪٣‬‬
‫ﻼ ( ﻣﺸﺘﻘﺎﹰ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺟﺎﻣﺪﹰﺍ‪ ،‬ﻭﺫﻟﻚ ﺑﺴﺒﺐ ﺍﻟﺼﻔﺔ‪.‬‬ ‫ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻓﺼﺎﺭ ﺍﳊﺎﻝ ) ﺭﺟ ﹰ‬
‫ﻭﻋﻠﻰ ﺫﻟﻚ ﻓﺎﳊﺎﻝ ﺍﳌﻮﻃﺌﺔ ﻫﻲ ) ﺍﺳﻢ ﺟﺎﻣﺪ ﻣﻮﺻﻮﻑ ﺑﺼﻔﺔ ﻫﻲ ﺍﳊﺎﻝ ﰲ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻓﻜﺄﻥ‬
‫ﺍﻻﺳﻢ ﺍﳉﺎﻣﺪ ﻭﻃﹼﺄ ﺍﻟﻄﺮﻳﻖ ﳌﺎ ﻫﻮ ﺣﺎﻝ ﰲ ﺍﳊﻘﻴﻘﺔ ‪‬ﻴﺌﻪ ﻗﺒﻠﻬﺎ ﻣﻮﺻﻮﻓﹰﺎ ‪‬ﺎ (‪ ٤.‬ﻓـ) ﻟـﺴﺎﻧﹰﺎ(‬
‫ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺟﻲﺀ ﺑﻪ ﺗﻮﻃﺌﺔ ﻟﻠﺼﻔﺔ ) ﻋﺮﺑﻴﹰﺎ (‪.‬‬
‫ﻭﺗﺴﻤﻰ ﻫﺬﻩ ﺍﳊﺎﻝ ﺃﻳﻀﹰﺎ ﺍﳌﻮ ﹼﻃﺄﹶﺓ‪ ،‬ﻭﺍﳌﻌﲎ ﺃ‪‬ﺎ ‪‬ﻭﻃﹼﺌﺖ ﺑﺎﻟﺼﻔﺔ ﺍﳌﺸﺘﻘﺔ ﺣﱴ ﺻﺎﺭﺕ ﺣـﺎ ﹰﻻ‬
‫‪٥‬‬
‫ﻭﻫﻲ ﺟﺎﻣﺪﺓ‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٣١٢ -٣١٠ /٢ ) .‬‬

‫‪-٢‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٣١١ /١ ) .‬ﺍﻷﺣﻘﺎﻑ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .(١٢‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻭﻣـﻦ ﻗﺒﻠـﻪ‬
‫ﻕ ﻟﺴﺎﻧﹰﺎ ﻋﺮﺑﻴﹰﺎ ﻟﹸﻴﻨﺬﺭ ﺍﻟﺬﻳﻦ ﻇﻠﻤﻮﺍ ﻭﺑ‪‬ﺸﺮﻯ ﻟﻠﻤﺤﺴﻨﲔ(‪.‬‬
‫ﺏ ﻣﺼﺪ‪ ‬‬
‫ﻛﺘﺎﺏ ﻣﻮﺳﻰ ﺇﻣﺎﻣﹰﺎ ﻭﺭﲪﺔ ﻭﻫﺬﺍ ﻛﺘﺎ ‪‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،(٣١١ / ٢ ) .‬ﻭﺍﻹﻣﻼﺀ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ ،( ٧١ /١ ) .‬ﻭﺍﻟﻠﺒﺎﺏ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.‬‬
‫) ‪.(٢٩٥ /١‬‬
‫‪ -٤‬ﺷﺮﺡ ﺍﻟﻜﺎﻓﻴﺔ‪ ،‬ﺍﻟﺮﺿﻲ‪.(٢٠٨ /١ ) .‬‬
‫‪ -٥‬ﻧﻈﻢ ﺍﻟﻔﺮﺍﺋﺪ ﻭﺣﺼﺮ ﺍﻟﺸﺮﺍﺋﺪ‪ ،‬ﻣﻬﺬﺏ ﺍﻟﺪﻳﻦ ﻣﻬﻠﺐ ﺑﻦ ﺣﺴﻦ ﺑﻦ ﺑﺮﻛﺎﺕ ﺍﳌﻬﻠﱯ‪ ،‬ﺗﺢ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺍﻟﻌﺜﻴﻤﲔ‪ ،‬ﻣﻜﺘﺒﺔ‬
‫ﺍﳋﺎﳒﻲ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻭﻣﻜﺘﺒﺔ ﺍﻟﺘﺮﺍﺙ‪ ،‬ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ‪ ،‬ﻁ‪١٤٠٦ ،١‬ﻫـ‪١٩٨٦ -‬ﻡ‪ ) .‬ﺹ ‪.(٢٣٣ -٢٢٦‬‬
‫‪٩٣‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﰲ ﺇﻋﺮﺍﺏ ) ﻟﺴﺎﻧﹰﺎ ( ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻫﻮ ﻭﺍﺣﺪ ﻣـﻦ‬
‫ﺃﻭﺟﻪ ﻋﺪﺓ ﺫﻛﺮﻫﺎ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺇﻋﺮﺍ‪‬ﺎ‪.‬‬
‫ﻕ(‪ ،‬ﻭﺍﻟﻌﺎﻣﻞ ﻓﻴـﻪ‬ ‫ﻓﺈﺫﺍ ﻛﺎﻥ ) ﻟﺴﺎﻧﹰﺎ ( ﻫﻮ ﺍﳊﺎﻝ‪ ،‬ﻓﻬﻮ ﺣﺎﻝ ﻣﻦ ﺍﻟﻀﻤﲑ ﺍﳌﺴﺘﺘﺮ ﰲ) ﻣ‪‬ﺼ ‪‬ﺪ ‪‬‬
‫) ﻣ‪‬ﺼﺪﻕ (‪ ،‬ﺃﻭ ﺃﻥ ﻳﻜﻮﻥ ﺣﺎ ﹰﻻ ﻣﻦ ) ﻛﺘﺎﺏ (؛ ﻷﻧﻪ ﻗﺪ ﻭ‪‬ﺻﻒ ﺑـ ) ﻣﺼﺪﻕ(‪ ،‬ﻭﺍﻟﻌﺎﻣـﻞ‬
‫‪٢‬‬
‫ﻓﻴﻪ ﻣﻌﲎ ﺍﻹﺷﺎﺭﺓ‪ ١.‬ﺃﻭ ﻣﻦ ﺍﻟﺘﻨﺒﻴﻪ ﰲ ) ﻫﺎ (‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﺃﺷﲑ ﺇﻟﻴﻪ‪ ،‬ﺃﻭ ﺃﻧﺒﻪ ﻋﻠﻴﻪ ﻟﺴﺎﻧﹰﺎ ﻋﺮﺑﻴﹰﺎ‪.‬‬
‫ﻭﺣﻜﻰ ﺍﻟﺰﳐﺸﺮﻱ ﺃﻥ ﻳﻜﻮﻥ ) ﻟﺴﺎﻧﹰﺎ ( ﻣﻔﻌﻮ ﹰﻻ ﳌﺼﺪﻕ‪ ،‬ﺃﻱ‪ :‬ﻳ‪‬ﺼﺪﻕ ﺫﺍ ﻟﺴﺎﻥ ﻋﺮﰊ ﻭﻫـﻮ‬
‫‪٣‬‬
‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪.‬‬
‫‪٤‬‬
‫ﻭﺟﻮ‪‬ﺯ ﺍﻷﺧﻔﺶ ﺃﻥ ﻳﻜﻮﻥ ) ﻟﺴﺎﻧﹰﺎ ( ﻣﻨﺼﻮﺑﹰﺎ ﺑﻔﻌﻞ ﻣﻀﻤﺮ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﺃﻋﲏ ﻟﺴﺎﻧﹰﺎ ﻋﺮﺑﻴﹰﺎ‪.‬‬
‫‪٥‬‬
‫ﻭﺣﻜﻰ ﺃﺑﻮ ﺣﻴﺎﻥ ﻭﺟﻬﹰﺎ ﺁﺧﺮ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﻜﻮﻥ ﻧﺼﺐ ) ﻟﺴﺎﻧﹰﺎ ( ﻋﻠﻰ ﻧـﺰﻉ ﺍﳋـﺎﻓﺾ‪.‬‬
‫‪٦‬‬
‫ﻭﺿﻌ‪‬ﻔﻪ ﺍﻟﺴﻤﲔ ﺍﳊﻠﱯ‪.‬‬
‫ﻭﺍﻷﺭﺟﺢ ﺃﻥ ﻳﻜﻮﻥ ) ﻟﺴﺎﻧﹰﺎ ( ﰲ ﺍﻵﻳﺔ ﺣﺎ ﹰﻻ ﻣﻮﻃﺌﺔ‪ ،‬ﻷ‪‬ﺎ ﺃﻛﺪﺕ ﻣﻀﻤﻮﻥ ﺍﳉﻤﻠﺔ ﻗﺒﻠـﻬﺎ‪،‬‬
‫ﻭﻫﺬﺍ ﻣﺎ ﻧﺺ ﻋﻠﻴﻪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻭﺃﻛﺜﺮ ﺍﻟﻨﺤﺎﺓ‪ ٧،‬ﻭﻻ ﺣﺎﺟﺔ ﺇﱃ ﺍﻟﺘﺄﻭﻝ ﰲ ﺍﻟﺘﻘﺪﻳﺮ‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺸﺎﻑ‪ ،‬ﺍﻟﺰﳐﺸﺮﻱ‪ ،(٣٠١ /٤ ) .‬ﻭﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪.( ٥٩ /٨ ) .‬‬

‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﻴﺎﻥ ﰲ ﻏﺮﻳﺐ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﺍﻷﻧﺒﺎﺭﻱ‪ ،‬ﺗﺢ ﻃﻪ ﻋﺒﺪﺍﳊﻤﻴﺪ ﻃﻪ‪ ، ،‬ﺭﺍﺟﻌﻪ ﻣﺼﻄﻔﻰ ﺍﻟﺴﻘﺎ‪،‬‬
‫ﺍﳍﻴﺌﺔ ﺍﳌﺼﺮﻳﺔ ﺍﻟﻌﺎﻣﺔ ﻟﻠﻜﺘﺎﺏ‪١٤٠٠ ،‬ﻫــ ‪١٩٨٠ -‬ﻡ‪ ،( ٣٦٩ /٢ ) .‬ﻭﺍﻟـﺪﺭ ﺍﳌـﺼﻮﻥ‪ ،‬ﺍﻟـﺴﻤﲔ ﺍﳊﻠـﱯ‪.‬‬
‫) ‪.( ٦٦٥ /٩‬‬
‫‪ -٣‬ﺍﻟﻜﺸﺎﻑ‪ ،‬ﺍﻟﺰﳐﺸﺮﻱ‪ ،(٣٠١/٤ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ ﺍﳊﻠﱯ‪.( ٦٦٦ -٦٦٥ /٩ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻷﺧﻔﺶ‪.( ٦٩٣ /٢ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ ‪،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪.( ٦٠ / ٨ ) .‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ‪.( ٦٦٦ / ٩ ) .‬‬
‫‪ -٧‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،( ٣١٠ /٢ ) .‬ﻭﺍﳌﻔﺼﻞ‪ ،‬ﺍﻟﺰﳐﺸﺮﻱ‪ ) .‬ﺹ ‪ ،( ٦٣‬ﻭﺷﺮﺡ ﺍﳌﻔـﺼﻞ‪،‬‬
‫ﺍﺑﻦ ﻳﻌﻴﺶ‪ ،( ٦٥ /٢ ) .‬ﻭﺍﳍﻤﻊ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪ ،( ٣١٨ /٢ ) .‬ﻭﺷﺮﺡ ﺍﻷﴰﻮﱐ ﻋﻠﻰ ﺍﻷﻟﻔﻴﺔ‪.( ٣١٥ /٢ ) .‬‬
‫‪٩٤‬‬
 ‫‪١‬‬
‫ﺼﺪ‪‬ﻗﹰﺎ (‪،‬‬
‫ﳊﻖ‪ ‬ﻣ ‪‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ) :‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍ ﹶ‬

‫‪٢‬‬
‫ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﻠﻰ ﺍﳊﺎﻝ ﺍﳌﺆﻛﺪﺓ‪ ،‬ﻓـ ) ﻣ‪‬ﺼﺪ‪‬ﻗﹰﺎ ( ﺣﺎﻝ ﻣﺆﻛﺪﺓ‪،‬‬
‫ﻷ‪‬ﺎ ﺃﻛﺪﺕ ﻣﻀﻤﻮﻥ ﺍﳉﻤﻠﺔ‪.‬‬
‫ﻭﺍﳊﺎﻝ ﺍﳌﺆﻛﺪﺓ‪ ،‬ﻫﻲ ﺍﻟﱵ ﲡﻲﺀ ﻋﻠﻰ ﺇﺛﺮ ﲨﻠﺔ ﻣﻌﻘﻮﺩﺓ ﺑﲔ ﺍﲰﲔ‪ ،‬ﻣﻌﺮﻓﺘﲔ‪ ،‬ﺟﺎﻣﺪﻳﻦ‪ ،‬ﻷﻥ‬
‫‪٣‬‬
‫ﺍﻟﺘﺄﻛﻴﺪ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻟﻠﻤﻌﺎﺭﻑ‪ ،‬ﳓﻮ‪ :‬ﺯﻳﺪ ﺃﺧﻮﻙ ﻋﻄﻮﻓﹰﺎ‪.‬‬
‫ﻭﻗﺪ ﺳ‪‬ﻤﻴﺖ ﺍﳊﺎﻝ ﺑﺎﳌﺆﻛﺪﺓ ) ﻷ‪‬ﺎ ﺗ‪‬ﻌﻠﻢ ﻗﺒﻞ ﺫﻛﺮﻫﺎ؛ ﻓﻴﻜﻮﻥ ﺫﻛﺮﻫﺎ ﺗﻮﻛﻴﺪﺍﹰ‪ ،‬ﻷ‪‬ﺎ ﻣﻌﻠﻮﻣﺔ‬
‫‪٤‬‬
‫ﻣﻦ ﺫﻛﺮ ﺻﺎﺣﺒﻬﺎ(‪.‬‬
‫ﻭ ) ﻫﻮ ( ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻣﺒﺘﺪﺃ‪ ،‬ﻭﺍﳊﻖ ﺧﱪ‪ .‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﳊﻖ ﻣ‪‬ﺼﺪ‪‬ﻕ‪ ،‬ﻓﻠﻢ ﺗ‪‬ﻔـﺪ ﻫـﺬﻩ‬
‫ﺍﳊﺎﻝ ﺇﻻ ﺍﻟﺘﺄﻛﻴﺪ ﻷ‪‬ﺎ ﻻ ﺗﻨﺘﻘﻞ‪ ،‬ﻭﺍﻟﻌﺎﻣﻞ ﻓﻴﻬﺎ ﻣﻌﲎ ﺍﳉﻤﻠﺔ ﺍﻟﱵ ﺩ ﹼﻝ ﻋﻠﻴﻬﺎ ) ﻫـﻮ ﺍﳊـﻖ (‪،‬‬
‫ﻭﻫﻨﺎ ﻳﻠﺰﻡ ﺇﺿﻤﺎﺭ ﻋﺎﻣﻠﻬﺎ‪ ،‬ﻭﺗﺄﺧﲑﻫﺎ ﻋﻦ ﺍﳉﻤﻠﺔ‪ ،‬ﻓﻼ ﳚﻮﺯ ﺗﻘﺪﳝﻬﺎ ﻋﻠﻰ ) ﺍﳊﻖ (‪ ،‬ﻭﻻ ﻋﻠﻰ‬
‫‪٥‬‬
‫ﻣﺎ ﻗﺒﻠﻪ‪ ،‬ﻷﻥ ﺍﻟﻌﺎﻣﻞ ﻣﻌﲎ ﻓﻠﻢ ﻳﺘﻘﺪﻡ ﻣﻌﻤﻮﻟﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻭﻫﻮ ﺍﳊﻖ ﺃﺣ ﹼﻘ ‪‬ﻪ ﻣﺼﺪﻗﹰﺎ‪.‬‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٣١١ /١ ) .‬ﺍﻟﺒﻘﺮﺓ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ٩١‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻭﺇﺫﺍ ﻗﻴﻞ ﳍﻢ ﺁﻣﻨﻮﺍ‬
‫ﲟﺎ ﺃِﻧﺰﻝ ﺍﷲ ﻗﺎﻟﻮﺍ ﻧﺆﻣ ‪‬ﻦ ﲟﺎ ﺃﹸﻧﺰﻝ ﻋﻠﻴﻨﺎ ﻭﻳﻜﻔﺮﻭﻥ ﲟﺎ ﻭﺭﺍﺀﻩ ﻭﻫﻮ ﺍﳊﻖ ﻣﺼﺪﻗﹰﺎ ﳌﺎ ﻣﻌﻬﻢ ﻗﹸﻞ ﻓﻠﻢ ﺗﻘﺘﻠﻮﻥ ﺃﻧﺒﻴﺎﺀ ﺍﷲ ﻣﻦ ﻗﺒﻞ‬
‫ﺇﻥ ﻛﻨﺘﻢ ﻣﺆﻣﻨﲔ(‪.‬‬
‫‪ -٢‬ﻫﻲ ﺣﺎﻝ ﻣﺆﻛﺪﺓ ﻋﻨﺪ ﺳﻴﺒﻮﻳﻪ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪ ،(٢٤٨ /١ ) .‬ﻭﺍﶈﺮﺭ ﺍﻟـﻮﺟﻴﺰ‪ ،‬ﺍﺑـﻦ ﻋﻄﻴـﺔ‪.‬‬
‫) ‪ ،(١٧٩ /١‬ﻭﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﻟﻘﺮﻃﱯ‪ .(٢٩ / ٢ ) .‬ﻗﺎﻝ ﺳﻴﺒﻮﻳﻪ‪ ) :‬ﻭﻛﺬﻟﻚ ﻫﻮ ﺍﳊﻖ ﺑﻴﻨﺎﹰ‪ ،‬ﻭﻣﻌﻠﻮﻣﺎﹰ‪ ،‬ﻷﻥ ﺫﺍ ﳑﺎ‬
‫ﻳﻮﺿ‪‬ﺢ ﻭﻳﺆ ﱠﻛ ‪‬ﺪ ﺑﻪ ﺍﳊﻖ (‪ .‬ﺍﻟﻜﺘﺎﺏ‪.(٧٩ /٢ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻔﺼﻞ‪ ،‬ﺍﻟﺰﳐﺸﺮﻱ‪ ) .‬ﺹ ‪ ،(٦٣‬ﻭﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ،(٣٠٢ -٣٠١ /٢ ) .‬ﻭﺷﺮﺡ ﺍﳌﻔـﺼﻞ‪،‬‬
‫ﺍﺑﻦ ﻳﻌﻴﺶ‪ ( ٦٥ /٢ ) .‬ﻭﳘﻊ ﺍﳍﻮﺍﻣﻊ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪ ،(٣١٨ / ٢ ) .‬ﻭﺷﺮﺡ ﺍﻷﴰﻮﱐ‪ ،‬ﺍﻷﴰﻮﱐ‪.(٣١٦ -٣١٥ /٢ ) .‬‬
‫‪ -٤‬ﺍﻟﱪﻫﺎﻥ‪ ،‬ﺍﻟﺰﺭﻛﺸﻲ‪.(٤٠٢ /٢ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،(٣١٢ / ٢ ) .‬ﻭﺍﳌﻔﺼﻞ‪ ،‬ﺍﻟﺰﳐﺸﺮﻱ‪ ) .‬ﺹ ‪ ،( ٦٤‬ﻭﺯﺍﺩ ﰲ ﺍﻟﺘﻘﺪﻳﺮ‪:‬‬
‫ﺃﹸﺛﺒﺖ‪ .‬ﻭﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ،(٣٠٢ /٢ ) .‬ﻭﺗﻔﺴﲑ ﺃﰊ ﺍﻟﺴﻌﻮﺩ ﺍﳌﺴﻤﻰ ﺇﺭﺷﺎﺩ ﺍﻟﻌﻘﻞ ﺍﻟﺴﻠﻴﻢ ﺇﱃ ﻣﺰﺍﻳﺎ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ‪ ،‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﻌﻤﺎﺩﻱ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪ ،‬ﺑـﲑﻭﺕ‪ ،‬ﺩ‪.‬ﺕ‪ ،(١٣٠ /١ ) .‬ﻭﺍﳌﻄـﺎﻟﻊ‬
‫ﺍﻟﺴﻌﻴﺪﺓ ﺷﺮﺡ ﺍﻟﺴﻴﻮﻃﻲ ﻋﻠﻰ ﺃﻟﻔﻴﺘﻪ ﺍﳌﺴﻤﺎﺓ ﺑﺎﻟﻔﺮﻳﺪﺓ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﺗﺢ ﻃﺎﻫﺮ ﺳـﻠﻴﻤﺎﻥ ﲪـﻮﺩﺓ‪ ،‬ﺍﻟـﺪﺍﺭ ﺍﳌـﺼﺮﻳﺔ‪،‬‬
‫ﺍﻹﺳﻜﻨﺪﺭﻳﺔ‪ ،‬ﺩ‪.‬ﺕ‪ ) .‬ﺹ ‪ ،(٣٥٨‬ﻭﺷﺮﺡ ﺍﻷﴰﻮﱐ‪ ،‬ﺍﻷﴰﻮﱐ‪.(٣١٦ -٣١٥ /٢ ) .‬‬
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 ‫‪١‬‬
‫ﻗﺎﻝ ﺍﻟﺰﺟﺎﺝ‪ ) :‬ﻭﻛﺬﻟﻚ ) ﺍﳊﻖ ( ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﺍﳊﻖ ﺇﺫ ﻛﺎﻥ ﻣﺼﺪﻗﹰﺎ ﻟﻜﺘﺐ ﺍﻟﺮﺳﻞ(‪.‬‬
‫ﻭﻋﻠﻞ ﺃﺑﻮ ﺍﻟﺒﻘﺎﺀ ﳎﻲﺀ ) ﻣﺼﺪﻗﹰﺎ ( ﺣﺎ ﹰﻻ ﻣﺆﻛﺪﺓ ﺑﻘﻮﻟﻪ‪ ) :‬ﻭﺇﳕﺎ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﳊﺎﻝ ﻣﺆﻛﺪﺓ‬
‫ﻷﻥ ﺍﳊﻖ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻣﺼﺪﻗﹰﺎ ﻟﻠﺤﻖ‪ ،‬ﻭﺇﳕﺎ ﺟﻲﺀ ‪‬ﺎ ﻟﺸﺪﺓ ﺗﻮﻛﻴﺪ ﺍﳊﻖ ﺑﺎﻟﺘﺼﺮﻳﺢ ﺍﳌﻐﲏ ﻋﻦ‬
‫ﺍﻻﺳﺘﻨﺒﺎﻁ(‪ ٢.‬ﺇﻻ ﺃﻥ ﺃﺑﺎ ﺍﻟﺒﻘﺎﺀ ﻗﺪ‪‬ﺭ ﺗﻘﺪﻳﺮﹰﺍ ﺁﺧﺮ ﺧﻼﻓﹰﺎ ﳌـﺎ ﻗـﺮﺭﻩ ﺍﻟﻨﺤﻮﻳـﻮﻥ‪ ،‬ﺑﻘﻮﻟـﻪ‪:‬‬
‫) ) ﻣﺼﺪﻗﹰﺎ( ﺣﺎﻝ ﻣﺆﻛﺪﺓ‪ ،‬ﻭﺍﻟﻌﺎﻣﻞ ﻓﻴﻬﺎ ﻣﺎ ﰲ ) ﺍﳊﻖ( ﻣﻦ ﻣﻌﲎ ﺍﻟﻔﻌﻞ ﺇﺫ ﺍﳌﻌﲎ‪ :‬ﻭﻫﻮ ﺛﺎﺑﺖ‬
‫ﻣﺼﺪﻗﺎﹰ‪ ،‬ﻓﺼﺎﺣﺐ ﺍﳊﺎﻝ ﺍﻟﻀﻤﲑ ﺍﳌﺴﺘﺘﺮ ﰲ ) ﺍﳊﻖ ( ﻋﻨﺪ ﻗﻮﻡ‪ ،‬ﻭﻋﻨﺪ ﺁﺧﺮﻳﻦ ﺻﺎﺣﺐ ﺍﳊﺎﻝ‬
‫ﺿﻤﲑ ﺩ ﹼﻝ ﻋﻠﻴﻪ ﺍﻟﻜﻼﻡ‪ ،‬ﻭ) ﺍﳊﻖ ( ﻣﺼﺪﺭ ﻻ ﻳﺘﺤﻤﻞ ﺍﻟﻀﻤﲑ ﻋﻠﻰ ﺣﺴﺐ ﲢﻤ‪‬ﻞ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ‬
‫‪٣‬‬
‫ﻟﻪ ﻋﻨﺪﻫﻢ(‪.‬‬
‫‪٤‬‬
‫ﻭﻣﻦ ﺍﳊﺎﻝ ﺍﳌﺆﻛﺪﺓ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﺱ ِﻣ ‪‬ﻦ ﻋﺎ ِﺭ ‪.‬‬
‫ﻭ ‪‬ﻫ ﹾﻞ ِﺑﺪ‪‬ﺍﺭ ﹶﺓ ﻳﺎ ﻟﻠﻨ‪‬ﺎ ِ‬ ‫ﺃﹶﻧﺎ ﺍ‪‬ﺑ ‪‬ﻦ ﺩ‪‬ﺍﺭ ﹶﺓ ‪‬ﻣﻌ‪‬ﺮﻭﻓﹰﺎ ‪‬ﺎ ‪‬ﻧﺴ‪‬ﱯ‬
‫ﻓـ) ﻣﻌﺮﻭﻓﹰﺎ ( ﺣﺎﻝ ﻣﺆﻛﺪﺓ ﻟﻠﺠﻤﻠﺔ ﺍﻟﱵ ﻗﺒﻠﻬﺎ ) ﺃﻧﺎ ﺍﺑﻦ ﺩﺍﺭﺓ (‪.‬‬

‫ﻭﻗﺪ ﺫﻫﺐ ﺍﻟﺰﺭﻛﺸﻲ ﺇﱃ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺃﺑﻮ ﺍﻟﺒﻘﺎﺀ ﰲ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ؛ ﺑﻞ ﺇﻧﻪ ﺟﻌـﻞ ﺍﳊـﺎﻝ‬
‫) ﻣﺼﺪﻗﹰﺎ ( ﻣﺒ‪‬ﻴﻨﺔ ﻻ ﻣﺆﻛﺪﺓ‪ .‬ﻗﺎﻝ‪ ) :‬ﺟﻌﻠﻬﺎ‪ -‬ﻳﻌﲏ ﻣﺼﺪﻗﹰﺎ‪ -‬ﻛﺜﲑ ﻣﻦ ﺍﳌﻌﺮﺑﲔ ﻣﺆﻛﺪﺓ؛ ﻷﻥ‬
‫ﺻﻔﺔ ﺍﳊﻖ ﺍﻟﺘﺼﺪﻳﻖ‪ .‬ﻗﻴﻞ‪ :‬ﻭﳛﺘﻤﻞ ﺃﻥ ﻳﺮﻳﺪﻭﺍ ﺗﺄﻛﻴﺪ ﺍﻟﻌﺎﻣﻞ‪ ،‬ﻭﺃﻥ ﻳﺮﻳﺪﻭﺍ ﺑـﻪ ﺗﺄﻛﻴـﺪ ﻣـﺎ‬
‫ﺗﻀﻤﻨﺘﻪ ﺍﳉﻤﻠﺔ‪ .‬ﻭﺩﻋﻮﻯ ﺍﻟﺘﺄﻛﻴﺪ ﻏﲑ ﻇﺎﻫﺮﺓ؛ ﻷﻧﻪ ﻳﻠﺰﻡ ﻣﻦ ﻛﻮﻥ ﺍﻟﺸﻲﺀ ﺣ ﹼﻘﹰﺎ ﰲ ﻧﻔـﺴﻪ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻣﺼﺪﻗﹰﺎ ﻟﻐﲑﻩ‪ ،‬ﻭﺍﻟﻔﺮﺽ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﺰﻳﺰ ﻓﻴﻪ ﺍﻷﻣﺮﺍﻥ؛ ﻭﻫﻮ ﻛﻮﻧﻪ ﺣﻘﹰﺎ ﻭﻛﻮﻧﻪ ﻣﺼﺪﻗﹰﺎ‬
‫ﻟﻐﲑﻩ ﻣﻦ ﺍﻟﻜﺘﺐ‪ ،‬ﻓﺎﻟﻈﺎﻫﺮ ﺃﻥ ) ﻣﺼﺪﻗﹰﺎ ( ﺣﺎﻝ ﻣﺒﻴﻨﺔ ﻻ ﻣﺆﻛﺪﺓ‪ ،‬ﻭﻳﻜـﻮﻥ ﺍﻟﻌﺎﻣـﻞ ﻓﻴﻬـﺎ‬

‫‪ -١‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻋﺮﺍﺑﻪ‪ ،‬ﺍﻟﺰﺟﺎﺝ‪ ،(١٥٥ /١ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﻣﺸﻜﻞ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻘﻴﺴﻲ‪ ،(١٠٥ /١ ) .‬ﻭﺍﳌﻘﺘﺼﺪ‪،‬‬
‫ﻋﺒﺪﺍﻟﻘﺎﻫﺮ ﺍﳉﺮﺟﺎﱐ‪ ،( ٦٨٢ /١ ) .‬ﻭﺷﺮﺡ ﺍﻟﻜﺎﻓﻴﺔ‪ ،‬ﺍﻟﺮﺿﻲ‪ ،(٢١٥ /١ ) .‬ﻭﺷﺮﺡ ﺍﺑﻦ ﻳﻌـﻴﺶ‪ ،‬ﺍﺑـﻦ ﻳﻌـﻴﺶ‪.‬‬
‫) ‪ ،(٦٤ /٢‬ﻭﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪.(٤٧٥ /١ ) .‬‬
‫‪ -٢‬ﺍﻟﻠﺒﺎﺏ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.(٢٨٨ /١ ) .‬‬
‫‪ -٣‬ﺍﻹﻣﻼﺀ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ .(٥٢ /١ ) .‬ﻭﻗﺎﻝ ﰲ ﺍﻟﻠﺒﺎﺏ‪ ) :‬ﻭﺻﺎﺣﺐ ﺍﳊﺎﻝ ﺍﻟﻀﻤﲑ ﺍﳌﺴﺘﺘﺮ ﰲ ﺛﺎﺑـﺖ (‪،(١٨٨ /١ ) .‬‬
‫ﻭﻳﻨﻈﺮ‪ :‬ﺗﻔﺴﲑ ﺃﰊ ﺍﻟﺴﻌﻮﺩ ) ﺍﻹﺭﺷﺎﺩ (‪ ،‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ‪.( ١٣٠ /١ ) .‬‬
‫‪ -٤‬ﻫﻮ ﺳﺎﱂ ﺑﻦ ﺩﺍﺭﺓ‪ .‬ﻭﺍﻟﺒﻴﺖ ﻣﻦ ﺷﻮﺍﻫﺪ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،( ٧٩ /٢ ) .‬ﻭﺍﳋﺼﺎﺋﺺ‪ ،‬ﺍﺑﻦ ﺟـﲏ‪،( ٦٠ /٣ ) ،‬‬
‫ﻭﺍﻟﻠﺒﺎﺏ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ ،( ٢٨٨ /١ ) .‬ﻭﺷﺮﺡ ﺷﺬﻭﺭ ﺍﻟﺬﻫﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ) .‬ﺹ ‪.( ٣١٦‬‬
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‫) ﺍﳊﻖ ( ﻟﻜﻮﻧﻪ ﲟﻌﲎ ﺍﻟﺜﺎﺑﺖ‪ ،‬ﻭﺻﺎﺣﺐ ﺍﳊﺎﻝ ﺍﻟﻀﻤﲑ ﺍﻟﺬﻱ ﲢﻤ‪‬ﻠـﻪ ) ﺍﳊـﻖ ( ﻟﺘﺄﻭﻟـﻪ‬
‫‪١‬‬
‫ﺑﺎﳌﺸﺘﻖ (‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻫﺸﺎﻡ‪ ) :‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻣﻨﻪ – ﺃﻱ ﺍﳌﺆﻛﺪﺓ‪ ) -‬ﻫﻮ ﺍﳊﻖ ﻣﺼﺪﻗﹰﺎ ( ﻷﻥ ﺍﳊﻖ ﻻ ﻳﻜـﻮﻥ‬
‫ﺇﻻ ﻣﺼﺪﻗﹰﺎ‪ ،‬ﻭﺍﻟﺼﻮﺍﺏ ﺃﻧﻪ ﻳﻜﻮﻥ ﻣﺼﺪﻗﹰﺎ ﻭﻣﻜﺬﺑﺎﹰ‪ ،‬ﻭﻏﲑﳘﺎ‪ ،‬ﻧﻌﻢ ﺇﺫﺍ ﻗﻴﻞ ) ﻫﻮ ﺍﳊﻖ ﺻﺎﺩﻗﹰﺎ(‬
‫‪٢‬‬
‫ﻓﻬﻲ ﻣﺆﻛﺪﺓ (‪.‬‬
‫ﻭﺍﺑﻦ ﻫﺸﺎﻡ ﰲ ﺭﺃﻳﻪ ﻫﺬﺍ ﻳﻮﺍﻓﻖ ﺍﻟﺰﺭﻛﺸﻲ ﻓﻴﻤﺎ ﺫﻫﺐ ﺇﻟﻴﻪ‪.‬‬

‫‪ -١‬ﺍﻟﱪﻫﺎﻥ‪ ،‬ﺍﻟﺰﺭﻛﺸﻲ‪.(٤٠٤ /٢ ) .‬‬

‫‪ -٢‬ﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪.(٤٦٤ /٢ ) .‬‬
‫‪٩٧‬‬
 ‫ﻣﺒﺤﺚ ﺍﻟﺘﻤﻴﻴﺰ‪:‬‬
‫ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ ﺑﺜﻼﺛﺔ ﺷﻮﺍﻫﺪ ﻗﺮﺁﻧﻴﺔ‪ ،‬ﻫﻲ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻵﰐ‪:‬‬
‫‪١‬‬
‫ﺴ ‪‬ﻪ (‪.‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ) :‬ﺇﻻﹼ ‪‬ﻣ ‪‬ﻦ ‪‬ﺳ ِﻔ ‪‬ﻪ ﻧ ﹾﻔ ‪‬‬
‫‪٢‬‬
‫ﺸﺘ‪‬ﻬﺎ (‪.‬‬
‫ﺕ ﻣﻌِﻴ ‪‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ِ ) :‬ﺑﻄِﺮ ‪‬‬

‫ﺴ ‪‬ﻪ (‪ ،‬ﻭ) ﻣﻌﻴﺸﺘ‪‬ﻬﺎ ( ﻟﻴﺲ‬

‫ﺳﺎﻕ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺍﻟﺸﺎﻫﺪﻳﻦ ﺍﻷﻭﻝ ﻭﺍﻟﺜﺎﱐ ﻋﻠﻰ ﺃﻥ ﺍﻧﺘﺼﺎﺏ ) ﻧﻔ ‪‬‬
‫ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ ﻋﻨﺪ ﺍﶈﻘﻘﲔ‪ ،‬ﻷﻧﻪ ﻣﻌﺮﻓﺔ‪ .‬ﻭﺇﳕﺎ ﺍﻧﺘﺼﺎ‪‬ﻤﺎ ﻣﻦ ﻭﺟﻮ ٍﻩ ﺃﺧﺮﻯ‪ .‬ﻭﻗﺪ ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ‬
‫ﺑﺎﺑﺸﺎﺫ ‪‬ﺎﺗﲔ ﺍﻵﻳﺘﲔ ﻟﻴﺨﺮﺟﻬﻤﺎ ﻣﻦ ﺍﻟﺘﻤﻴﻴﺰ‪ ،‬ﻻ ﻷ‪‬ﻤﺎ ﻣﻨﻪ‪.‬‬
‫ﻓﺎﻟﺴﻔﻪ ﲟﻌﲎ ﺍﳉﻬﻞ‪ ،‬ﻓﻜﺄﻧﻪ ﻗﺎﻝ‪ ) :‬ﺇﻻ ﻣﻦ ﺟﻬﻞ ﻧﻔﺴﻪ (‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻋﻠﻰ ﺣﺬﻑ ﺍﳉـﺎﺭ‪،‬‬
‫ﻓﺈﻥ ﺍﻷﺻﻞ‪ :‬ﺳﻔﻪ ﰲ ﻧﻔﺴﻪ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﺒﻄﺮ ﰲ ﻣﻌﲎ ﺍﳉﻬﻞ‪ ،‬ﻛﺄﻧﻪ ﻗﺎﻝ‪ ) :‬ﺟﻬﻠﺖ ﻣﻌﻴﺸﺘﻬﺎ (‪ ،‬ﺃﻭ ﻋﻠﻰ ﺇﺳﻘﺎﻁ ﺣـﺮﻑ‬
‫ﺍﳉﺮ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﺑﻄِﺮﺕ ﰲ ﻣﻌﻴﺸﺘﻬﺎ‪ ،‬ﻓﻠﻤﺎ ﺳﻘﻂ ﺍﳉﺎﺭ ﺗﻌﺪ‪‬ﻯ ﺍﻟﻔﻌﻞ ﻓﻨ‪‬ﺼﺐ ﻋﻠﻰ ﺣ ‪‬ﺪ ﻗﻮﻟـﻪ‬
‫‪٣‬‬
‫ﻼ (‪.‬‬
‫ﺗﻌﺎﱃ‪ ) :‬ﻭﺍﺧﺘﺎﺭ ﻣﻮﺳﻰ ﻗﻮﻣﻪ ﺳﺒﻌﲔ ﺭﺟ ﹰ‬
‫ﺫﻛﺮ ﺍﻟﻨﺤﺎﺓ ﰲ ﻧﺼﺐ ) ﻧﻔﺴ‪‬ﻪ ( ﻭ ) ﻣﻌﻴﺸﺘﻬﺎ ( ﻋﺪﺩﹰﺍ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ﺍﻹﻋﺮﺍﺑﻴﺔ‪ ،‬ﳝﻜﻦ ﺣﺼﺮﻫﺎ‬
‫ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻵﰐ‪:‬‬
‫‪ -١‬ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﺼﻮﺑﹰﺎ ﻋﻠﻰ ﺃﻧﻪ ﻣﻔﻌﻮﻝ ﺑﻪ‪ ،‬ﻋﻠﻰ ﺗﻀﻤﲔ ) ﺳﻔﻪ ( ﻣﻌﲎ ﻓﻌـﻞ ﻣﺘﻌـﺪٍ‪،‬‬
‫ﻭﻗﺪ‪‬ﺭﻩ ﺍﻟﺰﺟﺎﺝ ﲟﻌﲎ ﺟﻬﻞ‪ .‬ﻗﺎﻝ ﺍﻟﺰﺟﺎﺝ‪ ) :‬ﻭﺍﻟﻘﻮﻝ ﺍﳉﻴﺪ ﻋﻨﺪﻱ ﰲ ﻫﺬﺍ ﺃﻥ ﺳـﻔﻪ‬
‫ﰲ ﻣﻮﺿﻊ ﺟﻬِﻞ‪ ،‬ﻓﺎﳌﻌﲎ‪ - :‬ﻭﺍﷲ ﺃﻋﻠﻢ‪ -‬ﺇﻻ ﻣﻦ ﺟﻬﻞ ﻧﻔـﺴﻪ‪ ،‬ﺃﻱ ﱂ ﻳﻔﻜـﺮ ﰲ‬
‫‪٤‬‬
‫ﻧﻔﺴﻪ(‪.‬‬

‫ﺐ ﻋﻦ‬
‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٣١٩ /١ ) .‬ﺍﻟﺒﻘﺮﺓ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ١٣٠‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ِ ) :‬ﻭ ِﻣ ‪‬ﻦ ﻳﺮ‪‬ﻏ ‪‬‬
‫ِﻣﻠﹼﺔ ﺇﺑﺮﺍﻫﻴ ‪‬ﻢ ﺇﻻ ﻣﻦ ﺳ ِﻔ ‪‬ﻪ ﻧﻔﺴ ‪‬ﻪ ﻭﻟﻘﺪ ﺍﺻ‪‬ﻄﻔﻴ‪‬ﻨﺎ ‪‬ﻩ ﰲ ﺍﻟﺪ‪‬ﻧﻴﺎ ﻭﺇ‪‬ﻧ ‪‬ﻪ ﰲ ﺍﻵﺧﺮ ِﺓ ﳌﻦ ﺍﻟﺼ‪‬ﺎﳊﲔ(‪.‬‬
‫‪ -٢‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٣١٩ /١ ) .‬ﺍﻟﻘﺼﺺ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .(٥٨‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻭﻛﻢ ﺃﻫﻠﻜﻨﺎ ﻣﻦ‬
‫ﻚ ﻣﺴﺎﻛﻨ‪‬ﻬﻢ ﱂ ‪‬ﺗﺴ‪‬ﻜﻦ ِﻣﻦ ﺑﻌ ِﺪﻫﻢ ﻭﻛﹸﻨﺎ ﳓ ‪‬ﻦ ﺍﻟﻮﺍﺭﺛﲔ (‪.‬‬ ‫ﺸﺘِﻬﺎ ﻓﺘﻠ ‪‬‬ ‫ﻗﺮﻳ ٍﺔ ﺑﻄِﺮﺕ ﻣﻌﻴ ِ‬
‫‪ -٣‬ﺍﻵﻳﺔ ﻧﻔﺴﻬﺎ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٣٢٠ -٣١٩ /٢ ) .‬‬
‫‪ -٤‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻋﺮﺍﺑﻪ‪ ،‬ﺍﻟﺰﺟﺎﺝ‪ ( ١٨٤ /١ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ .(١١٧ /١ ) .‬ﻭﺟﻌﻞ ﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﺇﻻ ﻣﻦ‬
‫ﺟﻬﻞ ﺧﻠﻖ ﻧﻔﺴﻪ ﺃﻭ ﻣﺼﲑﻫﺎ‪ .‬ﻭﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﻟﻘﺮﻃﱯ‪ ،( ١٣٢ /٢ ) .‬ﻭﺗﻔـﺴﲑ ﺍﻟـﺴﻤﺮﻗﻨﺪﻱ‪ ،‬ﺍﻟـﺴﻤﺮﻗﻨﺪﻱ‪.‬‬
‫) ‪.(١٢١ /١‬‬
‫‪٩٨‬‬
 ‫‪١‬‬
‫ﻭﻗﺪ‪‬ﺭﻩ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﲟﻌﲎ ﺃﻫﻠﻚ ﻧﻔﺴﻪ‪ ،‬ﻭﺃﻭﺑﻖ ﻧﻔﺴﻪ‪.‬‬
‫‪٢‬‬
‫ﻭﻗﺪ ﻳﻨﺼﺐ) ﺳﻔِﻪ ( ﻟﻜﻮﻧﻪ ﻳﺘﻌﺪ‪‬ﻯ ﺑﻨﻔﺴﻪ ﻛﺴﻔﹼﻪ ﺍﳌﹸﻀﻌﻒ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺰﳐﺸﺮﻱ‪ ) :‬ﺳﻔ ‪‬ﻪ ﻧﻔﺴﻪ‪ :‬ﺍﻣﺘﻬﻨﻬﺎ ﻭﺍﺳﺘﺨﻒ ‪‬ﺎ‪ .‬ﻭﺃﺻـﻞ ﺍﻟﺴـﻔﻪ‪ :‬ﺍﳋـــﻔﹼﺔ‬
‫‪٣‬‬
‫ﻭﻣﻨﻪ ﺯﻣﺎﻡ ﺳﻔﻴﻪ(‪.‬‬
‫‪ -٢‬ﺃﻥ ) ﻧﻔﺴ‪‬ﻪ ( ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺇﺳﻘﺎﻁ ﺣﺮﻑ ﺍﳉﺮ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﺳﻔ ‪‬ﻪ ﰲ ﻧﻔﺴﻪ‪.‬‬
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‫ﻭﻗﺪ ﻧﺴﺐ ﺍﻟﻨﺤﺎﺱ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﺇﱃ ﺍﻷﺧﻔﺶ ﰲ ﺃﺣﺪ ﻗﻮﻟﻴﻪ‪.‬‬
‫‪٥‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ‪ ) :‬ﻭﻫﻮ ﻗﻮﻝ ﺑﻌﺾ ﺍﻟﺒﺼﺮﻳﲔ (‪.‬‬
‫ﻭﺍﻟﻮﺟﻬﺎﻥ ﺍﻷﻭﻝ ﻭﺍﻟﺜﺎﱐ ﳘﺎ ﺍﻟﻠﺬﺍﻥ ﺫﻛﺮﳘﺎ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.‬‬
‫ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﻨﺤﺎﺓ ﻋﺪﺩﹰﺍ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ﺍﻷﺧﺮﻯ‪:‬‬
‫ﺴﻪ‪ ،‬ﻓﺤ‪‬ـﺬﻑ‬‫‪ -٣‬ﺃﻥ ﻳﻜﻮﻥ ) ﻧﻔﺴﻪ( ﺗﻮﻛﻴﺪﹰﺍ ﳌﺆ ﱠﻛ ٍﺪ ﳏﺬﻭﻑ ﺗﻘﺪﻳﺮﻩ‪ :‬ﺳ ِﻔ ‪‬ﻪ ﻗﻮﻟﹶﻪ ﻧﻔـ ‪‬‬
‫‪٦‬‬
‫ﺍﳌﺆﻛﱠﺪ‪ ،‬ﻗﻴﺎﺳﹰﺎ ﻋﻠﻰ ﺍﻟﻨﻌﺖ ﻭﺍﳌﻨﻌﻮﺕ‪.‬‬
‫‪ -٤‬ﺃﻥ ﻳ‪‬ﻨﺼﺐ ) ﻧﻔﺴﻪ ( ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﻔﺮﺍﺀ‪ .‬ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ ) :‬ﺍﻟﻌﺮﺏ ﺗﻮﻗـ ‪‬ﻊ‬
‫ﺸﺘﻬﺎ(‪ ٧‬ﻭﻫﻲ ﻣـﻦ ﺍﳌﻌﺮﻓـﺔ‬ ‫ﺳﻔﻪ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﻫﻲ ﻣﻌﺮﻓﺔ‪ .‬ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ‪ ) :‬ﺑﻄِﺮﺕ ﻣ ‪‬ﻌﻴ ‪‬‬

‫‪ -١‬ﳎﺎﺯ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻣﻌﻤﺮ ﺑﻦ ﺍﳌﺜﲎ ﺍﻟﺘﻴ‪‬ﻤﻲ‪ ،‬ﻋﺎﺭﺿﻪ ﻭﻋﻠﻖ ﻋﻠﻴﻪ ﳏﻤﺪ ﻓﺆﺍﺩ ﺳﺰﻛﲔ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﳋﺎﳒﻲ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪،‬‬
‫ﺩ‪.‬ﺕ‪ ،( ٥٦ /١ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻋﺮﺍﺑﻪ‪ ،‬ﺍﻟﺰﺟﺎﺝ‪ ،(١٨٤ /١ ) .‬ﻭﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﻋﺰﻳﺰ‬
‫ﺍﻟﺴﺠﺴﺘﺎﱐ‪ ،‬ﺗﺢ ﳏﻤﺪ ﺃﺩﻳﺐ ﲨﺮﺍﻥ‪ ،‬ﺩﺍﺭ ﻗﺘﻴﺒﺔ‪١٤١٦ ،‬ﻫـ‪١٩٩٥ -‬ﻡ‪ ،( ٢٥٩ -٢٥٨ /١ ) .‬ﻭﺗﻔﺴﲑ ﺍﻟﺴﻤﺮﻗﻨﺪﻱ‪،‬‬
‫ﺍﻟﺴﻤﺮﻗﻨﺪﻱ‪.( ١٢١ /١ ) .‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ ،(١١٧ /١ ) .‬ﻭﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﻟﻘﺮﻃﱯ‪ ،(١٣٢ /٢ ) .‬ﻭﺣﻜﻰ ﺍﻟﻘﺮﻃﱯ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﻋﻦ‬
‫ﺛﻌﻠﺐ ﻭﺍﳌﱪﺩ‪ .‬ﻭﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪.( ٥٦٥ /١ ) .‬‬
‫‪ -٣‬ﺍﻟﻜﺸﺎﻑ‪ ،‬ﺍﻟﺰﳐﺸﺮﻱ‪.( ١٨٩ /١ ) .‬‬
‫‪ -٤‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪ ،( ٢٦٣ /١ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﻣﺸﻜﻞ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻘﻴـﺴﻲ‪ ،(١١١ /١ ) .‬ﻭﺍﻟﺘﺒﻴـﺎﻥ‪،‬‬
‫ﺍﻟﻌﻜﱪﻱ‪ ،(١١٧ /١ ) .‬ﻭﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﻟﻘﺮﻃﱯ‪ ،(١٣٢ /٢ ) .‬ﻭﺗﻔﺴﲑ ﺍﻟﺒﻐﻮﻱ‪ ،‬ﺍﻟﺒﻐﻮﻱ‪ ،‬ﺗﺢ ﺧﺎﻟﺪ ﻋﺒـﺪﺍﻟﺮﲪﻦ‬
‫ﺍﻟﻌﻚ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩ‪.‬ﺕ‪.(١١٧ /١ ) .‬‬
‫‪ -٥‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪ ،.(٥٦٥ /١ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ‪ ،‬ﺍﻟﺸﻮﻛﺎﱐ‪.(١٤٤ /١ ) .‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪.(٥٦٥ /١ ) .‬‬
‫‪ -٧‬ﺍﻟﻘﺼﺺ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.(٥٨‬‬
‫‪٩٩‬‬
‫‪١‬‬
‫ﺖ ﺑﻪ ﺫﺭ‪‬ﻋـﹰﺎ (‪.‬‬‫ﻛﺎﻟﻨﻜﺮﺓ‪ ،‬ﻷﻧﻪ ﻣﻔﺴ‪‬ﺮ‪ ،‬ﻭﺍﳌﻔﺴ‪‬ﺮ ﰲ ﺃﻛﺜﺮ ﺍﻟﻜﻼﻡ ﻧﻜﺮﺓ‪ ،‬ﻛﻘﻮﻟﻚ‪ :‬ﺿ ﹾﻘ ‪‬‬
‫‪٢‬‬
‫ﻭﻗﺪ ﺫﻛﺮﻩ ﺍﻟﺰﳐﺸﺮﻱ ﺑﻘﻮﻟﻪ‪ ) :‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺷﺬﻭ ٍﺫ ﺗﻌﺮﻳﻒ ﺍﳌﻤﻴ‪‬ﺰ (‪.‬‬
‫‪٣‬‬
‫ﻭﻗﻮﻝ ﺍﻟﻔﺮﺍﺀ ﻣﺮﺩﻭﺩ ﻋﻨﺪ ﺍﻟﺒﺼﺮﻳﲔ‪ ،‬ﻷﻥ ﺍﻟﺘﻤﻴﻴﺰ ﻻ ﻳﻜﻮﻥ ﻋﻨﺪﻫﻢ ﺇﻻ ﻧﻜﺮﺓ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺰﺟﺎﺝ‪ ) :‬ﻭﻋﻨﺪﻱ ﺃﻥ ﻣﻌﲎ ﺍﻟﺘﻤﻴﻴﺰ ﻻ ﳛﺘﻤﻞ ﺍﻟﺘﻌﺮﻳﻒ‪ ،‬ﻷﻥ ﺍﻟﺘﻤﻴﻴﺰ ﺇﳕﺎ ﻫﻮ ﻭﺍﺣـﺪ‬
‫ﻳﺪﻝ ﻋﻠﻰ ﺟﻨﺲ ﺃﻭ ﺧﻠﺔ ﲣﻠﺺ ﻣﻦ ﺧﻼﻝ‪ ،‬ﻓﺈﺫﺍ ﻋﺮﻓﻪ ﺻﺎﺭ ﻣﻘﺼﻮﺩﹰﺍ ﻗﺼﺪﻩ‪ .‬ﻭﻫـﺬﺍ ﱂ‬
‫‪٤‬‬
‫ﻳﻘﻠﻪ ﺃﺣﺪ ﳑﻦ ﺗﻘﺪ‪‬ﻡ ﺍﻟﻨﺤﻮﻳﲔ(‪.‬‬
‫‪ -٥‬ﺃﻥ ﻳﻜﻮﻥ ) ﻧﻔﺴﻪ ( ﻣﻨﺼﻮﺑﹰﺎ ﻋﻠﻰ ﺍﻟﺘﺸﺒﻴﻪ ﺑﺎﳌﻔﻌﻮﻝ ﺑﻪ‪ ٥.‬ﻭﻧﺴﺒﻪ ﺍﻟﺴﻤﲔ ﺍﳊﻠﱯ ﻟﺒﻌﺾ‬
‫‪٦‬‬
‫ﺍﻟﻜﻮﻓﻴﲔ‪.‬‬
‫‪ -٦‬ﺃﻥ ) ِﻣ ‪‬ﻦ ( ﻧﺼﺐ ﻋﻠﻰ ﺍﻻﺳﺘﺜﻨﺎﺀ‪ ،‬ﻭ) ﻧﻔﺴﻪ( ﺗﻮﻛﻴﺪ‪ .‬ﻭﻗﺪ ﻧﺴﺒﻪ ﺍﺑـﻦ ﻫـﺸﺎﻡ ﺇﱃ‬
‫‪٧‬‬
‫ﺍﻟﻜﺮﻣﺎﱐ‪.‬‬
‫ﻭﻗﺪ ﺍﺧﺘﺎﺭ ﺃﺑﻮ ﺣﻴﺎﻥ ﻧﺼﺐ ) ﻧﻔﺴﻪ ( ﻋﻠﻰ ﺍﳌﻔﻌﻮﻟﻴﺔ‪ .‬ﺑﻌﺪ ﺃﻥ ﺭ ‪‬ﺩ ﺍﻟﻮﺟﻮﻩ ﺍﻷﺧـﺮﻯ‪،‬‬
‫ﺑﻘﻮﻟﻪ‪ ) :‬ﻭﺃﻣﺎ ﻧﺼﺒﻪ ﻋﻠﻰ ﺃﻥ ﻳﻜﻮﻥ ﻣﻔﻌﻮﻻﹰ ﺑﻪ ﻭﻳﻜﻮﻥ ﺍﻟﻔﻌﻞ ﻳﺘﻌﺪ‪‬ﻯ ﺑﻨﻔﺴﻪ ﻓﻬﻮ ﺍﻟـﺬﻱ‬
‫‪٨‬‬
‫ﳔﺘﺎﺭﻩ (‪.‬‬
‫ﻭﻣﺎ ﻗﻴﻞ ﰲ ) ﻧﻔﺴﻪ ( ﻳ‪‬ﻘﺎﻝ ﰲ ) ﻣﻌﻴﺸﺘﻬﺎ(‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ‪ ) :‬ﻭ) ﻣﻌﻴﺸﺘﻬﺎ( ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻟﻜﻮﻓﻴﲔ‪ ،‬ﺃﻭ ﻣﺸﺒﻪ‬
‫ﺑﺎﳌﻔﻌﻮﻝ ﻋﻠﻰ ﻣﺬﻫﺐ ﺑﻌﻀﻬﻢ‪ ،‬ﺃﻭ ﻣﻔﻌﻮﻝ ﺑﻪ ﻋﻠﻰ ﺗﻀﻤﲔ ) ﺑﻄِﺮﺕ( ﻣﻌﲎ ﻓﻌ ٍﻞ ﻣﺘﻌـ ٍﺪ‪،‬‬

‫‪ -١‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻔﺮﺍﺀ‪.( ٦٦ /١ ) .‬‬

‫‪ -٢‬ﺍﻟﻜﺸﺎﻑ‪ ،‬ﺍﻟﺰﳐﺸﺮﻱ‪.(١٨٩ /١ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪ ،(٢٦٣ /١ ) .‬ﻭﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪.(٥٦٥ /١ ) .‬‬
‫‪ -٤‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻋﺮﺍﺑﻪ‪ ،‬ﺍﻟﺰﺟﺎﺝ‪.(١٨٤ /١ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪.(٥٦٥ /١ ) .‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ‪.(١٢٢ /٢ ) .‬‬
‫‪ -٧‬ﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ،( ٥٥١ /٢ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ‪.(١٢٢ /٢ ) .‬‬
‫‪ -٨‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪ .( ٥٦٥ /١ ) .‬ﺭ ‪‬ﺩ ﺍﻟﻮﺟﻮﻩ ﺍﻷﺧﺮﻯ ﺑﻘﻮﻟﻪ‪ ) :‬ﺃﻣﺎ ﺍﻟﺘﻤﻴﻴﺰ ﻓﻼ ﳚﻴﺰﻩ ﺍﻟﺒـﺼﺮﻳﻮﻥ‪ ،‬ﻷﻧـﻪ‬
‫ﻣﻌﺮﻓﺔ‪ ،‬ﻭﺷﺮﻁ ﺍﻟﺘﻤﻴﻴﺰ ﻋﻨﺪﻫﻢ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻧﻜﺮﺓ‪ ،‬ﻭﺃﻣﺎ ﻛﻮﻧﻪ ﻣﺸﺒﻬﹰﺎ ﺑﺎﳌﻔﻌﻮﻝ ﺑﻪ ﻓﺬﻟﻚ ﻋﻨﺪ ﺍﳉﻤﻬﻮﺭ ﳐﺼﻮﺹ ﺑﺎﻟﺼﻔﺔ‪،‬‬
‫ﻭﻻ ﳚﻮﺯ ﰲ ﺍﻟﻔﻌﻞ ﺗﻘﻮﻝ‪ :‬ﺯﻳﺪ ﺣﺴ ‪‬ﻦ ﺍﻟﻮﺟﻪ‪ ،‬ﻭﻻ ﳚﻮﺯ ﺣﺴﻦ ﺍﻟﻮﺟﻪ‪ ،‬ﻭﻻ ﳛﺴﻦ ﺍﻟﻮﺟﻪ‪ ،‬ﻭﺃﻣﺎ ﺇﺳﻘﺎﻁ ﺣـﺮﻑ ﺍﳉـﺮ‬
‫ﻭﺃﺻﻠﻪ ﻣﻦ ﺳﻔﻪ ﰲ ﻧﻔﺴﻪ ﻓﻼ ﻳﻨﻘﺎﺱ‪ ،‬ﻭﺃﻣﺎ ﻛﻮﻧﻪ ﺗﻮﻛﻴﺪﹰﺍ ﻭﺣﺬﻑ ﻣﺆﻛﺪﻩ ﻓﻔﻴﻪ ﺧﻼﻑ‪ ،‬ﻭﻗﺪ ﺻﺤﺢ ﺑﻌﻀﻬﻢ ﺃﻥ ﺫﻟﻚ‬
‫ﻻ ﳚﻮﺯ – ﺃﻋﲏ‪ -‬ﺃﻥ ﻳ‪‬ﺤﺬﻑ ﺍﳌﺆﻛﺪ ﻭﻳﺒﻘﻰ ﺍﻟﺘﻮﻛﻴﺪ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺘﻀﻤﲔ ﻓﻼ ﻳﻨﻘﺎﺱ (‪.‬‬
‫‪١٠٠‬‬
‫ﺃﻱ ) ﺧﺴِﺮﺕ ﻣﻌﻴﺸﺘﻬﺎ( ﻋﻠﻰ ﻣﺬﻫﺐ ﺃﻛﺜﺮ ﺍﻟﺒـﺼﺮﻳﲔ‪ ،‬ﺃﻭ ﻋﻠـﻰ ﺇﺳـﻘﺎﻁ ) ﰲ( ﺃﻱ‬
‫) ﻣﻌﻴﺸﺘﻬﺎ ( ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻷﺧﻔـﺶ‪ ،‬ﺃﻭ ﻋﻠـﻰ ﺍﻟﻈـﺮﻑ‪ ،‬ﻋﻠـﻰ ﺗﻘـﺪﻳﺮ ) ﺃﻳـﺎﻡ‬
‫‪١‬‬
‫ﻣﻌﻴﺸﺘﻬﺎ(ﻛﻘﻮﻟﻚ‪ :‬ﺟﺌﺖ ﺧﻔﻮﻕ ﺍﻟﻨﺠﻢ ﻋﻠﻰ ﻗﻮﻝ ﺍﻟﺰﺟﺎﺝ(‪.‬‬
‫ﻭﻣﺎ ﻗﻴﻞ ﰲ ) ﻧﻔﺴﻪ ( ﻣﻦ ﻭﺟﻮﻩ ﳝﻜﻦ ﺃﻥ ﻳﻘﺎﻝ ‪‬ﺎ ﰲ ) ﻣﻌﻴﺸﺘﻬﺎ (‪.‬‬
‫ﻭﻗﺪ ﺟﻌﻞ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺍﻟﻔﻌﻠﲔ ﰲ ﺍﻵﻳﺘﲔ ﺍﻟﻜﺮﳝﺘﲔ ) ﺳﻔِﻪ ( ﻭ ) ﺑﻄِﺮﺕ ( ﻣـﻦ ﺍﳌﺘﻌـﺪﻱ‬
‫ﺍﻟﺬﻱ ﻳﺘﻌﺪﻯ ﺑﻌﺪ ﺇﺳﻘﺎﻁ ﺣﺮﻑ ﺍﳉﺮ‪ .‬ﻭﻗﺪ ﻗﺎﺱ ﻋﻠﻴﻪ ﺍﻟﻔﻌﻞ ) ﺍﺧﺘﺎﺭ ( ﻣﻦ‪:‬‬

‫‪٢‬‬
‫ﻼ ‪.‬‬
‫ﲔ ‪‬ﺭ ‪‬ﺟ ﹰ‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻭﺍ ‪‬ﺧ‪‬ﺘﺎ ‪‬ﺭ ‪‬ﻣﻮ ‪‬ﺳﻰ ﹶﻗﻮ ‪‬ﻣ ‪‬ﻪ ‪‬ﺳ ‪‬ﺒ ِﻌ ‪‬‬
‫ﻼ ((‪.٣‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ) :‬ﻓﻨﺼﺐ ﻋﻠﻰ ﺣ ‪‬ﺪ ) ﻭﺍﺧﺘﺎﺭ ﻣﻮﺳﻰ ﻗﻮﻣﻪ ﺳﺒﻌﲔ ﺭﺟ ﹰ‬
‫ﻓﺎﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻗﺎﺱ ﺍﻟﻔﻌﻞ ) ﺍﺧﺘﺎﺭ ( ﻋﻠﻰ ﺍﻟﻔﻌﻠﲔ ﺍﻟﺴﺎﺑﻘﲔ ) ﺳﻔﻪ ( ﻭ ) ﺑﻄﺮﺕ ( ﰲ ﺗﻌﺪﻳﻬﻤﺎ‬
‫ﺩﻭﻥ ﺣﺮﻑ ﺍﳉﺮ‬
‫ﻭ) ﺍﺧﺘﺎﺭ( ﻣﻦ ﺍﻷﻓﻌﺎﻝ ﺍﻟﱵ ﺗﻌﺪ‪‬ﺕ ﺇﱃ ﺍﺛﻨﲔ‪ ،‬ﺃﺣﺪﳘﺎ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﺍﻵﺧﺮ ﺑﻮﺳﺎﻃﺔ ﺣﺮﻑ ﺍﳉﺮ‪،‬‬
‫‪٤‬‬
‫ﻭ) ﺳﺒﻌﲔ ( ﻫﻮ ﺍﳌﻔﻌﻮﻝ ﺍﻷﻭﻝ‪ ،‬ﻭ) ﻗﻮﻣﻪ( ﻫﻮ ﺍﳌﻔﻌﻮﻝ ﺍﻟﺜﺎﱐ‪ .‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ ) :‬ﻣﻦ ﻗﻮﻣﻪ (‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺒﻘﺎﺀ‪ ) :‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻟﻔﻌﻞ ﻣﺘﻌﺪﻳﺎﹰ ﺇﱃ ﻣﻔﻌﻮﻝ ﻭﺍﺣﺪ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﺍﻵﺧﺮ ﲝﺮﻑ ﺍﳉﺮ‪ ،‬ﰒ‬
‫‪٥‬‬
‫ﻳ‪‬ﺤﺬﻑ ﺍﳊﺮﻑ‪ ،‬ﻓﻴﺘﻌﺪﻯ ﺇﻟﻴﻪ ﺍﻟﻔﻌﻞ ﺑﻨﻔﺴﻪ (‪.‬‬

‫‪ -١‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪ ،(١٢١ /٧ ) .‬ﻭﻟﻠﻮﺟﻮﻩ ﺍﻹﻋﺮﺍﺑﻴﺔ ﰲ ) ﻣﻌﻴﺸﺘﻬﺎ( ﻳﻨﻈـﺮ‪ :‬ﻣﻌـﺎﱐ ﺍﻟﻘـﺮﺁﻥ‪ ،‬ﺍﻟﻔـﺮﺍﺀ‪.‬‬
‫) ‪ .(٢٦٧ -٢٦٦ /٢‬ﻭﻓﻴﻪ ﻗﺎﻝ‪ ) :‬ﺑﻄﺮ‪‬ﺎ‪ :‬ﻛﻔﺮ‪‬ﺎ ﺧﺴِﺮ‪‬ﺎ ﻭﻧﺼﺒﻚ ﺍﳌﻌﻴﺸﺔ ﻣﻦ ﺟﻬﺔ ﻗﻮﻟﻪ‪ ) :‬ﺇﻻ ﻣﻦ ﺳﻔﻪ ﻧﻔﺴﻪ( ﺇﳕﺎ‬
‫ﺍﳌﻌﲎ ﻭﺍﷲ ﺃﻋﻠﻢ‪ ،‬ﺃﺑﻄﺮ‪‬ﺎ ﻣﻌﻴﺸﺘﻬﺎ‪ ،‬ﻛﻤﺎ ﺗﻘﻮﻝ‪ :‬ﺃﺑﻄﺮﻙ ﻣﺎﻟﹸﻚ ﻭﺑﻄﺮﺗ‪‬ﻪ‪ ،‬ﻭﺃﺳﻔﻬﻚ ﺭﺃﻳﻚ ﻓﺴﻔﻬﺘﻪ‪ .‬ﻓﺬﹲﻛﺮﺕ ﺍﳌﻌﻴﺸﺔ ﻷﻥ‬
‫ﺤﻮ‪‬ﻝ ﺇﱃ ﻣﺎ ﺃﺿﻴﻔﺖ ﺇﻟﻴﻪ(‪ .‬ﻭ ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻋﺮﺍﺑﻪ‪ ،‬ﺍﻟﺰﺟﺎﺝ‪ .(١١٣ /٤ ) .‬ﻭﻓﻴﻪ ﻗﺎﻝ‪:‬‬ ‫ﺍﻟﻔﻌﻞ ﻛﺎﻥ ﳍﺎ ﰲ ﺍﻷﺻﻞ‪ ،‬ﻓ ‪‬‬
‫) ﺇ‪‬ﺎ ﻣﻨﺼﻮﺑﺔ ﺑﺈﺳﻘﺎﻁ ﰲ ﻭﻋﻤ‪‬ﻞ ﺍﻟﻔﻌﻞ(‪ .‬ﻭﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪ ،(٢٤٠ /٣ ) .‬ﻭﻣـﺸﻜﻞ ﺇﻋـﺮﺍﺏ ﺍﻟﻘـﺮﺁﻥ‪،‬‬
‫ﺍﻟﻘﻴﺴﻲ‪ ،(٥٤٦ /٢ ).‬ﻭﺍﻟﻜﺸﺎﻑ‪ ،‬ﺍﻟﺰﳐﺸﺮﻱ‪ ،(٤٢٣ /٣ ) .‬ﻭﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ ،(١٠٢٣ /٢ ) .‬ﻭﺍﻟﺘﺴﻬﻴﻞ ﻟﻌﻠـﻮﻡ‬
‫ﺍﻟﺘﱰﻳﻞ‪ ،‬ﺍﻟﻜﻠﱯ‪.(١٠٩ /٣ ) .‬‬
‫‪ -٢‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٣٢٠ /١ ) .‬ﺍﻷﻋﺮﺍﻑ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ١٥٥‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ‪ ) :‬ﻭﺍﺧﺘـﺎﺭ‬
‫ﺖ ﺃﻫﻠﻜﺘﻬﻢ ﻣﻦ ﻗﺒ ﹸﻞ ﻭﺇﻳﺎﻱ ﺃﺗ‪‬ﻬﻠﻜﻨﺎ ﲟﺎ ﻓﻌـﻞ‬ ‫ﺏ ﻟﻮ ﺷﺌ ‪‬‬
‫ﻼ ﳌﻴﻘﺎﺗﻨﺎ ﻓﻠﻤﺎ ﺃﺧﺬﺗ‪‬ﻬﻢ ﺍﻟﺮﺟﻔ ﹸﺔ ﻗﺎﻝ ﺭ ‪‬‬
‫ﻣﻮﺳﻰ ﻗﻮﻣﻪ ﺳﺒﻌﲔ ﺭﺟ ﹰ‬
‫ﺍﻟﺴﻔﻬﺎ ُﺀ ﻣِﻨﺎ ﺇﻥ ﻫﻲ ﺇﻻ ﻓﺘﻨﺘ‪‬ﻚ ‪‬ﺗﻀِﻞ ‪‬ﺎ ﻣﻦ ﺗﺸﺎﺀ ﻭ‪‬ﺪﻱ ﻣﻦ ﺗﺸﺎﺀ ﺃﻧﺖ ﻭﻟﻴ‪‬ﻨﺎ ﻓﺎﻏﻔﺮ ﻟﻨﺎ ﻭﺍﺭﲪﻨﺎ ﻭﺃﻧﺖ ﺧ ‪‬ﲑ ﺍﻟﻐﺎﻓﺮﻳﻦ(‪.‬‬
‫‪ -٣‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.(٣٢٠ /٢ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪ ،(٣٩٧ /٤ ) .‬ﻭﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ‪.(٤٧٥ -٤٧٣ /٥ ) .‬‬
‫‪ -٥‬ﺍﻟﻠﺒﺎﺏ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.(٢٦٩ /١ ) .‬‬
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‫ﻭﻗﺪ ﻧﻘﻞ ﺃﺑﻮ ﺍﻟﺒﻘﺎﺀ ﺭﺃﻳﹰﺎ ﺁﺧﺮ ﻳﻘﻮﻡ ﻋﻠﻰ ﺇﻋﺮﺍﺏ ) ﻗﻮﻣﻪ( ﻣﻔﻌﻮ ﹰﻻ ﺃﻭﻻﹰ‪ ،‬ﻭ) ﺳﺒﻌﲔ ( ﺑﺪ ﹰﻻ ﻣﻨﻪ‬
‫ﻼ‬
‫ﺑﺪﻝ ﺑﻌﺾ ﻣﻦ ﻛﻞ‪ .‬ﰒ ﻗﺎﻝ‪ ) :‬ﻭﺃﺭﻯ ﺃﻥ ﺍﻟﺒﺪﻝ ﺟﺎﺋﺰ ﻋﻠﻰ ﺿﻌﻔﻪ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﺳﺒﻌﲔ ﺭﺟـ ﹰ‬
‫‪٢‬‬
‫ﻣﻨﻬﻢ(‪ ١.‬ﻭﺍﺳﺘﺒﻌﺪﻩ ﺃﺑﻮ ﺣﻴﺎﻥ‪.‬‬

‫ﻣﺒﺤﺚ ﺍﻻﺳﺘﺜﻨﺎﺀ‪:‬‬

‫ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻋﻠﻰ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺑﺸﺎﻫﺪﻳﻦ ﻗﺮﺁﻧﻴﲔ‪:‬‬

‫‪٣‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ) :‬ﻣﺎ ﻓﻌﻠﹸﻮﻩ ﺇﻻ ﻗﻠﻴ ﹲﻞ ﻣﻨﻬﻢ (‪.‬‬
‫ﺃﻭﺭﺩ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻫﺬﻩ ﺍﻵﻳﺔ ﰲ ﺳﻴﺎﻕ ﺣﺪﻳﺜﻪ ﻋﻦ ﺍﻻﺳﺘﺜﻨﺎﺀ‪ ،‬ﻭﺃﻗﺴﺎﻣﻪ‪ .‬ﻭﻗﺪ ﺍﺳﺘﺸﻬﺪ ‪‬ﺬﻩ‬
‫‪٤‬‬
‫ﻼ (‪.‬‬
‫ﺍﻵﻳﺔ ﻣﻮﺭﺩﹰﺍ ﻗﺮﺍﺀﺓ ﺍﺑﻦ ﻋﺎﻣﺮ ﺑﺎﻟﻨﺼﺐ ) ﺇﻻ ﻗﻠﻴ ﹰ‬
‫ﺫﻛﺮ ﺍﻟﻨﺤﺎﺓ ﰲ ﺣﻜﻢ ﺍﳌﺴﺘﺜﲎ ﺑﺈﻻ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﺟﻬﲔ ﺇﻋﺮﺍﺑﻴﲔ‪ ،‬ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻵﰐ‪:‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‪ :‬ﺍﻟﺮﻓﻊ‪:‬‬
‫ﻭﺫﻟﻚ ﻋﻠﻰ ﺇﺗﺒﺎﻉ ﻣﺎ ﺑﻌﺪ ) ﺇﻻ ( ﳌﺎ ﻗﺒﻠﻬﺎ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﳌﺴﺘﺜﲎ ) ﻗﻠﻴﻞ ( ﺑﺪ ﹰﻻ ﻣﻦ ﺍﳌـﺴﺘﺜﲎ‬
‫ﻣﻨﻪ‪ ،‬ﻭﻫﻮ ﻭﺍﻭ ﺍﳉﻤﺎﻋﺔ ﰲ ) ﻓﻌﻠﻮﻩ (‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻣﺎ ﻓﻌﻠ ‪‬ﻪ ﺃﺣ ‪‬ﺪ ﺇﻻ ﻗﻠﻴﻞ‪ .‬ﻭﺍﳌﻌـﲎ‪:‬‬
‫ﻓﻌﻠ ‪‬ﻪ ﻗﻠﻴ ﹲﻞ ﻣﻨﻬﻢ‪ .‬ﺫﻟﻚ ﻋﻠﻰ ﺭﺃﻱ ﺍﻟﺒﺼﺮﻳﲔ‪ ٥.‬ﺃﻭ ﺍﻟﺮﻓﻊ ) ﻋﻠﻰ ﺃﻧﻪ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﺍﳌﺴﺘﺜﲎ‬
‫ﻑ ﻋﻄﻒ ﻋﻨﺪ ﺍﻟﻜﻮﻓﻴﲔ‪ ،‬ﻭﻫﻲ ﻋﻨﺪﻫﻢ ﲟﱰﻟﺔ ) ﻻ ( ﺍﻟﻌﺎﻃﻔﺔ ﰲ ﺃﻥ ﻣﺎ‬ ‫ﻣﻨﻪ ﻭ )ﺇﻻ ( ﺣﺮ ‪‬‬
‫‪٦‬‬
‫ﺑﻌﺪﻫﺎ ﳐﺎﻟﻒ ﳌﺎ ﻗﺒﻠﻬﺎ(‪.‬‬

‫‪ -١‬ﺍﻹﻣﻼﺀ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.(٢٨٦ /١ ) .‬‬

‫‪ -٢‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪ .(٣٩٧ /٤ ) .‬ﻭﻓﻴﻪ ﻗﺎﻝ‪ ) :‬ﻓﺈﻋﺮﺍﺑﻪ ﻓﻴﻪ ﺑﻌﺪ ﻭﺗﻜﻠﻒ ﺣﺬﻑ ﰲ ﺭﺍﺑﻂ ﺍﻟﺒﺪﻝ ﻭﰲ ﺍﳌﺨﺘﺎﺭ‬
‫ﻣﻨﻪ(‪ .‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﶈﺮﺭ ﺍﻟﻮﺟﻴﺰ‪ ،‬ﺍﺑﻦ ﻋﻄﻴﺔ‪ ،(٤٥٩ /٢ ) .‬ﻭﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ،(٣٥٨ /٢ ) ،(٢٩٠ /١ ) .‬ﻭﳘﻊ‬
‫ﺍﳍﻮﺍﻣﻊ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪ ،(١٣ /٣ ) .‬ﻭﺭﻭﺡ ﺍﳌﻌﺎﱐ‪ ،‬ﺍﻷﻟﻮﺳﻲ‪.(٧١ / ٩ ) .‬‬
‫‪-٣‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٣٢٠ /١ ) .‬ﺍﻟﻨﺴﺎﺀ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ٦٦‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻭﻟﹶﻮ ﺃﻧ‪‬ـﺄ ﻛﺘﺒﻨـﺎ‬
‫ﻋﻠﻴﻬﻢ ﺃ ِﻥ ﺍﻗﺘﻠﻮﺍ ﺃﻧﻔﺴﻜﻢ ﺃﻭِ ﺃﺧﺮﺟﻮﺍ ﻣﻦ ﺩِﻳﺎﺭﻛﻢ ﻓﺎﻓﻌﻠﻮﻩ ﺇﻻ ﻗﻠﻴ ﹲﻞ ﻣﻨﻬﻢ ﻭﻟﻮ ﺃ‪‬ﻢ ﻓﻌﻠﻮﺍ ﻣﺎ ﻳﻮﻋﻈﻮﻥ ﺑﻪ ﻟﻜﺎﻥ ﺧﲑﹰﺍ ﳍﻢ‬
‫ﻭﺃﺷ ‪‬ﺪ ﺗﺜﺒﻴﺘﹰﺎ (‪.‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٣٢٢ -٣٢٠ /٢ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪ ،( ٢٩٧ /٣ ) .‬ﻭﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ‪.( ٢٢ / ٤ ) .‬‬
‫‪ -٦‬ﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ،( ٧٠ /١ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪.(٢٩٧ /٣ ) .‬‬
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 ‫ﻭﻭﺟﻪ ﺍﻟﺮﻓﻊ ﻋﻠﻰ ﺍﻟﺒﺪﻟﻴﺔ ﻫﻮ ﺍﺧﺘﻴﺎﺭ ﺳﻴﺒﻮﻳﻪ‪.‬‬
‫ﻗﺎﻝ ﺳﻴﺒﻮﻳﻪ‪ ) :‬ﻓﻬﺬﺍ ﻭﺟﻪ ﺍﻟﻜﻼﻡ ﺃﻥ ﲡﻌﻞ ﺍﳌﺴﺘﺜﲎ ﺑﺪ ﹰﻻ ﻣﻦ ﺍﻟﺬﻱ ﻗﺒﻠﻪ‪ ،‬ﻷﻧﻚ ﺗﺪﺧﻠﻪ‬
‫ﻓﻴﻤﺎ ﺃﺧﺮﺟﺖ ﻣﻨﻪ ﺍﻷﻭﻝ(‪ ١.‬ﻭﺇﻟﻴﻪ ﺫﻫﺐ ﺍﻟﺰﳐﺸﺮﻱ‪ ٢،‬ﻭﻗﺎﻝ ﺑﻪ ﺍﻟﻔﺮﺍﺀ‪ ) :‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻣـﺎ‬
‫ﻗﺒﻞ ﺇﻻ ﻓﻴﻪ ﺟﺤﺪ ‪‬ﺟﻌ‪‬ﻠﺖ ﻣﺎ ﺑﻌﺪﻫﺎ ﺗﺎﺑﻌﹰﺎ ﳌﺎ ﻗﺒﻠﻬﺎ؛ ﻣﻌﺮﻓﺔ ﻛﺎﻥ ﺃﻭ ﻧﻜﺮﺓ‪ .‬ﻓﺄﻣﺎ ﺍﳌﻌﺮﻓـﺔ‬
‫ﻓﻘﻮﻟﻚ‪ :‬ﻣﺎ ﺫﻫﺐ ﺍﻟﻨﺎﺱ ﺇﻻ ﺯﻳﺪ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻨﻜﺮﺓ ﻓﻘﻮﻟﻚ‪ :‬ﻣﺎ ﻓﻴﻬﺎ ﺃﺣـ ‪‬ﺪ ﺇﻻ ﻏﻼﻣ‪‬ـﻚ‪ ،‬ﱂ‬
‫‪٣‬‬
‫ﺕ ﻫﺬﺍ ﻋﻦ ﺍﻟﻌﺮﺏ ﺇﻻ ﺇﺗﺒﺎﻉ ﻣﺎ ﺑﻌﺪ ﺇﻻ ﻣﺎ ﻗﺒﻠﻬﺎ(‪.‬‬
‫ﻳﺄ ِ‬
‫ﻭﻳﻌﲏ ﺑﺎﻹﺗﺒﺎﻉ ﻫﻨﺎ‪ ،‬ﺇﻋﺮﺍﺏ ﺍﳌﺴﺘﺜﲎ ﻋﻠﻰ ﺍﻟﺒﺪﻟﻴﺔ‪.‬‬
‫ﻼ ﰲ ) ﻗﻠﻴﻞ(؛ ﻭﺫﻟـﻚ ﻷﻥ ﺍﳌﻌـﲎ‪:‬‬ ‫ﻭﺑﻴ‪‬ﻦ ﺍﻷﺧﻔﺶ ﺃﻥ ﻋﻠﺔ ﺍﻟﺮﻓﻊ ﻫﻲ ﺟﻌﻞ ﺍﻟﻔﻌﻞ ﻋﺎﻣ ﹰ‬
‫‪٤‬‬
‫ﻓﻐﻠﻮﻩ ﻗﻠﻴﻞ ﻣﻨﻬﻢ‪.‬‬
‫ﻭﻗﺮﺍﺀﺓ ﺍﻟﺮﻓﻊ ﻫﻲ ﻗﺮﺍﺀﺓ ﺍﳉﻤﻬﻮﺭ‪ ٥،‬ﻭﻫﻲ ﺍﻷﺟﻮﺩ ﻋﻨﺪ ﲨﻬﻮﺭ ﺍﻟﻨﺤﺎﺓ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺷﺎﻣﺔ‪ ) :‬ﻓﺎﻟﺮﻓﻊ ﻓﻴﻪ ﻫﻮ ﺍﻟﻮﺟﻪ ﺍﻷﻗﻮﻯ ﻋﻨﺪ ﺍﻟﻨﺤﻮﻳﲔ ﻋﻠﻰ ﺍﻟﺒﺪﻝ ﻣﻦ ﻓﺎﻋﻞ‬
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‫ﻓﻌﻠﻮﻩ‪،‬ﻛﺄﻧﻪ ﻗﺎﻝ‪ :‬ﻣﺎ ﻓﻌﻠﻪ ﺇﻻ ﻗﻠﻴﻞ ﻣﻨﻬﻢ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ‪‬ﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﱂ ﻳﻜﻦ ﺇﻻ ﺍﻟﺮﻓﻊ(‪.‬‬
‫ﻭﻗﺪ ﻋﻠﻞ ﺍﻟﻘﺮﻃﱯ ﺟﻮﺩﺓ ﺍﻟﺮﻓﻊ ﻋﻨﺪ ﺍﻟﻨﺤﻮﻳﲔ ﺑﻘﻮﻟﻪ‪ ) :‬ﻭﺇﳕﺎ ﺻﺎﺭ ﺍﻟﺮﻓـﻊ ﺃﺟـﻮﺩ ﻷﻥ‬
‫‪٧‬‬
‫ﺍﻟﻠﻔﻆ ﺃﻭﱃ ﻣﻦ ﺍﳌﻌﲎ‪ ،‬ﻭﻫﻮ ﺃﻳﻀﹰﺎ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺍﳌﻌﲎ(‪.‬‬
‫ﻭﻣﻌﲎ ﻛﻼﻡ ﺍﻟﻘﺮﻃﱯ‪ :‬ﺃﻥ ﻣﺮﺍﻋﺎﺓ ﺍﻟﻠﻔﻆ ﰲ ﺍﻵﻳﺔ ﺃﻭﱃ ﻣﻦ ﻣﺮﺍﻋﺎﺓ ﻣﻌﲎ ﺍﻻﺳﺘﺜﻨﺎﺀ‪.‬‬
‫ﻭﻗﻴﻞ ﺭﻓﻊ ) ﻗﻠﻴﻞ( ﻋﻠﻰ ﻧﻴﺔ ﺍﻟﺘﻜﺮﻳﺮ‪ ،‬ﻛﺄﻥ ﻣﻌﻨﺎﻩ‪ :‬ﻣﺎ ﻓﻌﻠﻮﻩ ﻣﺎ ﻓﻌﻠﻪ ﺇﻻ ﻗﻠﻴـﻞ ﻣﻨـﻬﻢ‪.‬‬
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‫ﻭﺍﻟﺘﻜﺮﻳﺮ ﻣﻦ ﻣﺼﻄﻠﺤﺎﺕ ﺍﻟﻜﻮﻓﻴﲔ‪.‬‬

‫‪ -١‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ .(٣١١ /١ ) .‬ﻭﻗﺪ ﺍﺳﺘﺸﻬﺪ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﰲ ﺑﺎﺏ ) ﻣﺎ ﻳﻜﻮﻥ ﺍﳌﺴﺘﺜﲎ ﻣﻨﻪ ﺑﺪ ﹰﻻ ﳑﺎ ﻧﻔﻲ ﻋﻨﻪ ﻣـﺎ‬
‫ﺃﹸﺩﺧﻞ ﻓﻴﻪ (‪.‬‬
‫‪ -٢‬ﺍﳌﻔﺼﻞ‪ ،‬ﺍﻟﺰﳐﺸﺮﻱ‪ ) .‬ﺹ ‪.(٦٨‬‬
‫‪ -٣‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻔﺮﺍﺀ‪.(١٢٦ /١ ) .‬‬
‫‪ -٤‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻷﺧﻔﺶ‪ ،(٤٤٩ /١ ) .‬ﻭ ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ ،(٣٧٠ /١ ) .‬ﻭﺷﺮﺡ ﺷﺬﻭﺭ ﺍﻟﺬﻫﺐ‪ ،‬ﺍﺑـﻦ‬
‫ﻫﺸﺎﻡ‪.(٣٤٣ /١ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺴﺒﻌﺔ‪ ،‬ﺍﺑﻦ ﳎﺎﻫﺪ‪ ) .‬ﺹ ‪ ،(٢٣٥‬ﻭﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ).‬ﺹ ‪.( ٢٤٥‬‬
‫‪ -٦‬ﺇﺑﺮﺍﺯ ﺍﳌﻌﺎﱐ‪ ،‬ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‪ .( ٤١٨ /١ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ) .‬ﺹ ‪.(٢٤٣‬‬
‫‪ -٧‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﻟﻘﺮﻃﱯ‪.( ٢٧٠ /٥ ) .‬‬
‫‪ -٨‬ﻳﻨﻈﺮ‪ :‬ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ‪ ،‬ﺍﺑﻦ ﺟﺮﻳﺮ‪.( ١٦١ /٥ ) .‬‬
‫‪١٠٣‬‬
 ‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﻨﺼﺐ‪ ١.‬ﻭﻓﻴﻪ ﻋﺪﺩ ﻣﻦ ﺍﻟﻮﺟﻮﻩ‪:‬‬
‫ﻼ (‪ ،‬ﻭﺫﻟﻚ ﻋﻠﻰ ﺍﻷﺻﻞ ﰲ ﺍﻻﺳﺘﺜﻨﺎﺀ‪ ،‬ﻷﻥ ﺣﻜﻢ ﺍﳌﺴﺘﺜﲎ ﺍﻟﻨﺼﺐ‪،‬‬ ‫‪ -١‬ﺍﻟﻨﺼﺐ ﰲ ) ﻗﻠﻴ ﹰ‬
‫ﻭﺳﺒﺐ ﺍﻟﻨﺼﺐ ﻫﻨﺎ ﻫﻮ ﺍﻻﻧﻘﻄﺎﻉ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ ) :‬ﻓﺈﺫﺍ ﻧﻮﻳﺖ ﺍﻻﻧﻘﻄﺎﻉ ﻧﺼﺒﺖ (‪ ٢.‬ﻭﻣﺜﹼﻞ ﻟﻪ ﺑﻘﻮﻟﻚ‪ :‬ﻣﺎ ﻗﺎﻡ ﺍﻟﻘﻮﻡ‪ ،‬ﺍﻟﻠـﻬﻢ‬
‫ﻼ ﺃﻭ ﺭﺟﻠﲔ‪ ،‬ﻓﻜﺄﻧﻪ ﻧﻔﻰ ﺍﻟﻔﻌﻞ ﰲ ﺍﻵﻳﺔ‪ ،‬ﻭﺟﻌﻞ ﻣﺎ ﺑﻌﺪ ﺇﻻ ﻛـﺎﳌﻨﻘﻄﻊ ﻋـﻦ ﺃﻭﻝ‬ ‫ﺭﺟ ﹰ‬
‫‪٣‬‬
‫ﺍﻟﻜﻼﻡ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ‪ ) :‬ﺇﻻ ﻣﺎ ﺍﻟﻨﺼﺐ ﻋﻠﻰ ﺃﺻﻞ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻓﻬﻮ ﺍﻟﺬﻱ ﻭﺟﻪ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ ﻫﺬﻩ‬
‫‪٤‬‬
‫ﺍﻟﻘﺮﺍﺀﺓ(‪.‬‬
‫ﻼ ( ﻋﻠﻰ ﺃ‪‬ﺎ ﺻﻔﺔ ﻟﻠﻤﺼﺪﺭ‪ ،‬ﺃﻱ ﻟﻠﻤﻔﻌﻮﻝ ﺍﳌﻄﻠﻖ ﺍﶈﺬﻭﻑ‪ ،‬ﻓﺘﻜـﻮﻥ‬ ‫‪ -٢‬ﻧﺼﺐ ) ﻗﻠﻴ ﹰ‬
‫ﻼ‬
‫ﻧﺎﺋﺒﺔ ﻋﻦ ﺍﳌﻔﻌﻮﻝ ﺍﳌﻄﻠﻖ‪ .‬ﻗﺎﻟﻪ ﺍﻟﺰﳐﺸﺮﻱ‪ ،‬ﻭﺟﻌﻞ ﺍﻟﺘﻘﺪﻳﺮ‪ ) :‬ﻣﺎ ﻓﻌﻠـﻮﻩ ﺇﻻ ﻓﻌـ ﹰ‬
‫‪٧‬‬
‫ﻼ(‪ ٥.‬ﻭﺿﻌ‪‬ﻔﻪ ﺃﺑﻮ ﺣﻴﺎﻥ‪ ٦.‬ﻭﻗﺎﻝ ﺍﻟﺴﻤﲔ‪ ) :‬ﻭﻓﻴﻪ ﻧﻈﺮ (‪.‬‬ ‫ﻗﻠﻴ ﹰ‬
‫ﻼ ( ﻋﻠﻰ ﺇﺿﻤﺎﺭ ﻓﻌﻞ ﻭﺗﻜﻮﻥ ﺧﱪﹰﺍ ﻟـ ) ﻛﺎﻥ ( ﺍﶈﺬﻭﻓـﺔ‪،‬‬ ‫‪ -٣‬ﺃﻥ ﻳﻜﻮﻥ ﻧﺼﺐ ) ﻗﻠﻴ ﹰ‬
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‫ﻼ ﻣﻨﻬﻢ (‪ .‬ﺫﻛﺮﻩ ﺍﻟﻘﺮﻃﱯ‪.‬‬
‫ﻭﺍﻟﺘﻘﺪﻳﺮ‪ ) :‬ﻣﺎ ﻓﻌﻠﻮﻩ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻗﻠﻴ ﹰ‬
‫ﻼ ﻣﻨﻬﻢ‪ .‬ﻭﻗـﺪ‬‫ﻼ ( ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺇﺿﻤﺎﺭ ﻓﻌﻞ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﺍﺳﺘﺜﲏ ﻗﻠﻴ ﹰ‬ ‫‪ -٤‬ﻗﻴﻞ ﺇﻥ ) ﻗﻠﻴ ﹰ‬
‫‪١٠‬‬
‫ﺫﻛﺮﻩ ﺍﺑﻦ ﺧﺎﻟﻮﻳﻪ‪ ٩.‬ﻭﺍﺑﻦ ﺯﳒﻠﺔ‪.‬‬

‫ﰊ ﻭﺍﺑﻦ ﺃﰊ ﺇﺳﺤﺎﻕ ﻭﻋﻴﺴﻰ ﺑﻦ ﻋﻤﺮ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﳊﺠﺔ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟـﺴﺒﻊ‪ ،‬ﺍﺑـﻦ‬ ‫‪ -١‬ﺍﻟﻨﺼﺐ ﻫﻲ ﻗﺮﺍﺀﺓ ﺍﺑﻦ ﻋﺎﻣﺮ ﻭﹸﺃ ‪‬‬
‫ﺧﺎﻟﻮﻳﻪ‪ ) .‬ﺹ ‪ ،( ١٢٥ -١٢٤‬ﻭﺍﻟﺴﺒﻌﺔ‪ ،‬ﺍﺑﻦ ﳎﺎﻫﺪ‪ ) .‬ﺹ ‪ ،( ٢٣٥‬ﻭﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪.( ٢٩٨ /٣ ) .‬‬
‫‪ -٢‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻔﺮﺍﺀ‪.( ١٢٦ /١ ).‬‬
‫‪ -٣‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.‬‬
‫‪ -٤‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪.(٢٩٨ /٣ ) .‬‬
‫‪ -٥‬ﺍﻟﻜﺸﺎﻑ‪ ،‬ﺍﻟﺰﳐﺸﺮﻱ‪.(٥٣٠ /١ ) .‬‬
‫‪ -٦‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪.(٢٩٨ /٣ ) .‬‬
‫‪ -٧‬ﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ‪.(٢٢ /٤ ) .‬‬
‫‪ -٨‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﻟﻘﺮﻃﱯ‪.(٢٧٠ /٥ ) .‬‬
‫‪ -٩‬ﺍﳊﺠﺔ‪ ،‬ﺍﺑﻦ ﺧﺎﻟﻮﻳﻪ‪ ) .‬ﺹ ‪ .( ١٢٥ -١٢٤‬ﻗﺎﻝ‪ ) :‬ﻭﻫﺬﺍ ﺍﺣﺘﺠﺎﺝ ﻓﻴﻪ ﺑﻌﺾ ﺍﻟﻮﻫﻦ‪ ،‬ﻷﻧﻪ ﻳـﺪﺧﻞ ﻋﻠﻴـﻪ ﻣـﺎ‬
‫ﻳﻔﺴﺪﻩ(‪.‬‬
‫‪ -١٠‬ﺣﺠﺔ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،.‬ﺍﺑﻦ ﺯﳒﻠﺔ‪.( ٢٠٦ /١ ).‬‬
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‫ﻭﻳﺘﺮﺟﺢ ﻭﺟﻪ ﺍﻟﺮﻓﻊ ﻋﻠﻰ ﺍﻟﺒﺪﻟﻴﺔ ﻟﻌﺪﻡ ﳐﺎﻟﻔﺘﻪ ﻟﻠﻈﺎﻫﺮ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻟﻨﺼﺐ ﻋﻠﻰ ﺍﻻﺳﺘﺜﻨﺎﺀ‬
‫ﻗﻮﻱ ﻣﻘﺒﻮﻝ‪ ،‬ﻭﺑﻪ ﺗﻮﺍﺗﺮﺕ ﺍﻟﻘﺮﺍﺀﺓ‪.‬‬
‫‪١‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻫﺸﺎﻡ‪ ) :‬ﻭﺍﻟﻨﺼﺐ ﻋﺮﰊ ﺟﻴﺪ‪ ،‬ﻭﻗﺪ ﻗﺮﻯﺀ ﺑـﻪ ﰲ ﺍﻟـﺴﺒﻊ ﰲ ) ﻗﻠﻴـﻞ ((‪.‬‬
‫‪٢‬‬
‫ﻭﺍﻟﻨﺼﺐ ﻗﺮﺍﺀﺓ ﺍﺑﻦ ﻋﺎﻣﺮ‪.‬‬

‫‪٣‬‬
‫ﷲ ‪‬ﻣﺎ ‪‬ﻋ ِﻠ ‪‬ﻤﻨﺎ ‪‬ﻋﻠﻴ ِﻪ ِﻣ ‪‬ﻦ ‪‬ﺳﻮ ٍﺀ  ‪.‬‬
‫ﺵ ِ‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﺣﺎ ‪‬‬

‫ﺍﺣﺘﺞ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﰲ ﺳﻴﺎﻕ ﺣﺪﻳﺜﻪ ﻋﻦ ) ﺣﺎﺷﺎ ( ‪‬ﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‪ ،‬ﻭﻗﺪ ﺫﻛـﺮ ﺭﺃﻱ‬
‫‪٤‬‬
‫ﺳﻴﺒﻮﻳﻪ ﻭﺍﳌﱪﺩ ﰲ ) ﺣﺎﺷﺎ (‪.‬‬
‫ﻭﺍﳌﺸﻬﻮﺭ ﺃﻥ ) ﺣﺎﺷﺎ ( ﻻ ﺗﻜﻮﻥ ﺇﻻ ﺣﺮﻑ ﺟ ‪‬ﺮ ﲟﻨـﺰﻟﺔ ) ﺇﻻ(‪ ،‬ﻭﻫﻮ ﺭﺃﻱ ﺳـﻴﺒﻮﻳﻪ‬
‫‪٥‬‬
‫ﻭﺑﻌﺾ ﺍﻟﺒﺼﺮﻳﲔ‪.‬‬
‫ﻗﺎﻝ ﺳﻴﺒﻮﻳﻪ‪ ) :‬ﻭﺃﻣﺎ ﺣﺎﺷﺎ ﻓﻠﻴﺲ ﺑﺎﺳﻢ‪ ،‬ﻭﻟﻜﻨﻪ ﺣﺮﻑ ﳚﺮ ﻣﺎ ﺑﻌﺪﻩ ﻛﻤﺎ ﲡ ‪‬ﺮ ﺣﱴ ﻣـﺎ‬
‫ﺑﻌﺪﻫﺎ‪ .‬ﻭﻓﻴﻪ ﻣﻌﲎ ﺍﻻﺳﺘﺜﻨﺎﺀ (‪ ٦.‬ﳓﻮ‪ :‬ﺃﻗﺒﻞ ﺍﻟﻘﻮﻡ ﺣﺎﺷﻰ ﺯﻳ ٍﺪ‪ .‬ﻓـ) ﺣﺎﺷﺎ ( ﰲ ﺍﳌﺜـﺎﻝ‬
‫ﲟﻌﲎ ) ﺇﻻ (‪.‬‬
‫ﻼ ﳉﺎﺯ ﺃﻥ ﻳﺪﺧﻞ ﻋﻠﻴﻪ ) ﻣﺎ ( ﻛﻤﺎ ﺗﺪﺧﻞ ﻋﻠـﻰ‬ ‫ﻭﺣﺠﺘﻬﻢ ﰲ ﺫﻟﻚ ) ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﻓﻌ ﹰ‬
‫ﺍﻷﻓﻌﺎﻝ‪ ،‬ﻓﻴﻘﺎﻝ‪ ) :‬ﻣﺎ ﺣﺎﺷﺎ ﺯﻳﺪﹰﺍ (‪ ،‬ﻛﻤﺎ ﻳﻘﺎﻝ‪ ) :‬ﻣﺎ ﺧﻼ ﺯﻳﺪﹰﺍ ( ﻓﻠﻤﺎ ﱂ ﻳﻘﻞ ﺩ ﹼﻝ ﻋﻠﻰ‬
‫‪٧‬‬
‫ﺃﻧﻪ ﻟﻴﺲ ﺑﻔﻌﻞ‪ ،‬ﻓﻮﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﺣﺮﻓﹰﺎ (‪.‬‬

‫‪ -١‬ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ﺇﱃ ﺃﻟﻔﻴﺔ ﺍﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ،‬ﺗﺢ ﳏﻤﺪ ﳏﻴﻲ ﺍﻟﺪﻳﻦ‪ ،‬ﺩﺍﺭ ﺍﳉﻴﻞ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪١٣٩٩ ،٥‬ﻫـ‪-‬‬
‫‪١٩٧٩‬ﻡ‪.( ٢٥٨ /٢ ) .‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺴﺒﻌﺔ‪ ،‬ﺍﺑﻦ ﳎﺎﻫﺪ‪ ) .‬ﺹ ‪ ،( ٢٣٥‬ﻭﺍﳊﺠﺔ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﺍﺑﻦ ﺧﺎﻟﻮﻳﻪ‪ ) .‬ﺹ ‪ ،( ١٢٤‬ﻭﺣﺠﺔ ﺍﻟﻘﺮﺍﺀﺍﺕ‪،‬‬
‫ﺍﺑﻦ ﺯﳒﻠﺔ‪ ) .‬ﺹ ‪.( ٢٠٦‬‬
‫‪ -٣‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٣٢٧ -٣٢٦ /١ ) .‬ﻳﻮﺳﻒ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ ،( ٥١‬ﻭﻣﻦ ﺍﻵﻳﺔ ) ‪ ( ٣١‬ﻣﻦ‬
‫ﺍﻟﺴﻮﺭﺓ ﻧﻔﺴﻬﺎ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﺣﺎﺵ ﷲ ﻣﺎ ﻫﺬﺍ ﺑﺸﺮﹰﺍ (‪.‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٣٢٦ /٢ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﻷﻧﺒﺎﺭﻱ‪ ) .‬ﺹ ‪.( ٢٠٧‬‬
‫‪ -٦‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪.( ٣٥٠ -٣٤٩ /٢ ) .‬‬
‫‪ -٧‬ﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﺍﻷﻧﺒﺎﺭﻱ‪ ) .‬ﺹ ‪.( ٢٠٨‬‬
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‫ﺇﻻ ﺃﻥ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻣﺮﺩﻭﺩ ﺑﻘﻮﻝ ﺍﻷﺧﻄﻞ‪:‬‬
‫ﻀـ ﹸﻠ ‪‬ﻬ ‪‬ﻢ ﹶﻓﻌ‪‬ﺎﻻ ‪.‬‬
‫ﺤ ‪‬ﻦ ﹶﺍ ﹾﻓ ‪‬‬
‫ﻓِﺈﻧ‪‬ﺎ ‪‬ﻧ ‪‬‬ ‫ﺸﹰﺎ‬
‫ﺱ ﻣﺎ ﺣ‪‬ﺎﺷ‪‬ﺎ ﻗﹸﺮ‪‬ﻳ ‪‬‬
‫ﺖ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺭﺃﹼ‪‬ﻳ ‪‬‬
‫ﺣﻴﺚ ﺃﺩﺧﻞ ) ﻣﺎ ( ﺍﳌﺼﺪﺭﻳﺔ ﻋﻠﻰ ) ﺣﺎﺷﺎ ( ﰲ ﻗﻮﻟﻪ‪ ) :‬ﻣﺎ ﺣﺎﺷﺎ ( ﻋﻠﻰ ﻗﻠﺔ‪.‬‬
‫ﻗﺎﻝ ﺳﻴﺒﻮﻳﻪ‪ ) :‬ﻓﺈﺫﺍ ﻗﻠﺖ‪ :‬ﻣﺎ ﺧﻼ ﻓﻠﻴﺲ ﻓﻴﻪ ﺇﻻ ﺍﻟﻨﺼﺐ‪ ،‬ﻷﻥ ﻣﺎ ﺍﺳ ‪‬ﻢ ﻭﻻ ﺗﻜﻮﻥ ﺻﻠﺘﻬﺎ‬
‫ﺇﻻ ﺍﻟﻔﻌﻞ ﻫﺎ ﻫﻨﺎ‪ ،‬ﻭﻫﻲ ﻣﺎ ﺍﻟﱵ ﰲ ﻗﻮﻟﻚ‪ :‬ﺃﻓﻌ ﹸﻞ ﻣﺎ ﻓﻌﻠﺖ‪ .‬ﺃﻻ ﺗﺮﻯ ﺃﻧﻚ ﻟﻮ ﻗﻠﺖ‪ :‬ﺃﺗﻮﱐ‬
‫‪٢‬‬
‫ﻣﺎ ﺣﺎﺷﺎ ﺯﻳﺪﺍﹰ‪ ،‬ﱂ ﻳﻜﻦ ﻛﻼﻣﹰﺎ (‪.‬‬
‫ﻭﺫﻫﺐ ﺍﻟﻜﻮﻓﻴﻮﻥ ﺇﱃ ﺃﻥ ) ﺣﺎﺷﺎ ( ﰲ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻓﻌ ﹲﻞ ﻣﺎﺽ‪ ،‬ﻭﺫﻫﺐ ﺑﻌﻀﻬﻢ ﺇﱃ ﺃﻧﻪ ﻓﻌﻞ‬
‫‪٣‬‬
‫ﺍﺳﺘﻌﻤﻞ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻷﺩﻭﺍﺕ (‪.‬‬
‫ﻼ ﻓﺤﺎﺷﺎ (‪ ٤.‬ﻭﺇﻟﻴﻪ ﺫﻫﺐ ﻋﺪﺩ ﻣﻦ‬
‫ﺃﻣﺎ ﺍﳌﱪﺩ ﻓﺬﻫﺐ ﺇﱃ ﺃ‪‬ﺎ ﻓﻌﻞ‪ .‬ﻗﺎﻝ‪ ) :‬ﻭﻣﺎ ﻛﺎﻥ ﻓﻌ ﹰ‬
‫‪٥‬‬
‫ﺍﻟﻨﺤﺎﺓ‪.‬‬
‫ﻭﺣﺠﺔ ﺍﳌﱪﺩ ﻭﻣﻦ ﺗﺒﻌﻪ ﺃﻥ ) ﺣﺎﺷﺎ ( ﻳﺘﺼﺮﻑ‪ ،‬ﻭﺍﻟﺘﺼﺮﻑ ﻣﻦ ﺧﺼﺎﺋﺺ ﺍﻷﻓﻌﺎﻝ‪ ،‬ﻭﺇﺫﺍ‬
‫ﻼ‪ .‬ﻭ) ﺣﺎﺷﺎ ( ﻳﺪﺧﻠﻪ ﺍﳊﺬﻑ‪ ،‬ﻭﺍﳊـﺬﻑ‬ ‫ﺛﺒﺖ ﺃﻥ ﻳﻜﻮﻥ ﻣﺘﺼﺮﻓﺄ‪ ،‬ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﻓﻌ ﹰ‬
‫ﺵ ﷲ (‪ .‬ﻭﳍﺬﺍ‬‫ﺇﳕﺎ ﻳﻜﻮﻥ ﰲ ﺍﻟﻔﻌﻞ ﻻ ﰲ ﺍﳊﺮﻑ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺃ‪‬ﻢ ﻗﺎﻟﻮﺍ ﰲ ) ﺣﺎﺷﺎ ﷲ ﺣﺎ ‪‬‬
‫ﺵ ﷲ (‪.‬‬‫ﻗﺮﺃ ﺃﻛﺜﺮ ﺍﻟﻘﺮﺍﺀ ﺑﺈﺳﻘﺎﻁ ﺍﻷﻟﻒ‪ ) :‬ﺣﺎ ‪‬‬
‫ﻛﻤﺎ ﺍﺣﺘﺠﻮﺍ ﺑﺄﻥ ﻻﻡ ﺍﳉﺮ ﺗﺘﻌﻠﻖ ﺑﻪ ﰲ ﻗﻮﳍﻢ‪ ) :‬ﺣﺎﺷﺎ ﷲ (‪ .‬ﻭﺣﺮﻑ ﺍﳉﺮ ﺇﳕﺎ ﻳﺘﻌﻠـﻖ‬
‫‪٦‬‬
‫ﺑﺎﻟﻔﻌﻞ ﻻ ﺑﺎﳊﺮﻑ‪ ،‬ﻷﻥ ﺍﳊﺮﻑ ﻻ ﻳﺘﻌﻠﻖ ﺑﺎﳊﺮﻑ‪.‬‬

‫‪ -١‬ﺍﻟﺒﻴﺖ ﻣﻦ ﺷﻮﺍﻫﺪ‪ :‬ﺍﳉﲎ ﺍﻟﺪﺍﱐ ﰲ ﺣﺮﻭﻑ ﺍﳌﻌﺎﱐ‪ ،‬ﺍﳊﺴﻦ ﺑﻦ ﻗﺎﺳﻢ ﺍﳌﺮﺍﺩﻱ‪ ) .‬ﺹ ‪ ،( ٥٦٥‬ﻭﱂ ﻳﻨﺴﺒﻪ‪ .‬ﻭﻣﻐﲏ‬
‫ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ،( ١٢١ /١ ) .‬ﻭﳘﻊ ﺍﳍﻮﺍﻣﻊ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪ ،( ٢٨٢ /٢ ) .‬ﻭﺷﺮﺡ ﺍﻟﺘﺼﺮﻳﺢ‪ ،‬ﺧﺎﻟـﺪ ﺍﻷﺯﻫـﺮﻱ‪.‬‬
‫) ‪.( ٣٦٥ /١‬‬
‫‪ -٢‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪.( ٣٥ /٢ ) .‬‬
‫‪ -٣‬ﺍﻹﻧﺼﺎﻑ‪ ،‬ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﺍﻷﻧﺒﺎﺭﻱ‪ ،(٢٧٨ /١ ) .‬ﻭﺍﻹﻣﻼﺀ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.(٥٢ /٢ ) .‬‬
‫‪ -٤‬ﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪(٣٩١ /٤ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ،(١٢٢ /١ ) .‬ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ‪ ،(٥٦٥ /١ ) .‬ﻭﺷﺮﺡ ﺍﻷﴰﻮﱐ‪.(٢٧٤ /٢ ) .‬‬
‫‪ -٦‬ﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﺍﻷﻧﺒﺎﺭﻱ‪ ) .‬ﺹ ‪.( ٢٠٨‬‬

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‫‪١‬‬
‫ﻭﻗﺪ ﺻﺤﺢ ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﺍﻷﻧﺒﺎﺭﻱ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟﺒﺼﺮﻳﻮﻥ‪ ،‬ﻭﺭ ‪‬ﺩ ﺣﺠﺞ ﺍﻟﻜﻮﻓﻴﲔ‪.‬‬
‫ﻓﻘﻮﳍﻢ ﺑﺄﻥ ﺍﻟﻔﻌﻞ ) ﺣﺎﺷﺎ ( ﻳﺘﺼﺮﻑ ﻟﻴﺲ ﲝﺠﺔ‪ ،‬ﻷﻥ ﻗﻮﳍﻢ ) ﺃﹸﺣﺎﺷِﻲ ( ﻣﺄﺧﻮﺫ ﻣـﻦ‬
‫ﻟﻔﻆ ) ﺣﺎﺷﻰ (‪ ،‬ﻭﻟﻴﺲ ﻣﺘﺼﺮﻓﹰﺎ ﻣﻨﻪ‪ ،‬ﻋﻠﻰ ﻏﺮﺍﺭ‪ :‬ﺑﺴﻤﻞ ﻭﲪﺪﻝ‪ ،‬ﻣﻦ ﺑﺴﻢ ﺍﷲ‪ ،‬ﻭﺍﳊﻤﺪ‬
‫ﷲ‪ .‬ﻭﺭ ‪‬ﺩ ﻗﻮﳍﻢ‪ ) :‬ﺣﺎﺷﺎ ( ﻳﺪﺧﻠﻪ ﺍﳊﺬﻑ‪ ،‬ﻭﺍﳊﺬﻑ ﻻ ﻳﺪﺧﻞ ﺍﳊﺮﻑ‪ ،‬ﺑﺄﻥ ﺍﳊﺬﻑ ﻗﺪ‬
‫ﻳﺪﺧﻞ ﺍﳊﺮﻑ‪ ،‬ﺑﺪﻟﻴﻞ ﻗﻮﳍﻢ ﰲ ) ﺳﻮﻑ ﺃﻓﻌﻞ (‪ ) :‬ﺳ ‪‬ﻮ ﺃﻓﻌﻞ (‪ .‬ﻭﻗﻮﳍﻢ‪ :‬ﺇ ﹼﻥ ﻻﻡ ﺍﳉـﺮ‬
‫‪٢‬‬
‫ﺗﺘﻌﻠﻖ ﺑـ) ﺣﺎﺷﺎ (‪ ،‬ﺑﺄﻥ ﺍﻟﻼﻡ ﰲ ) ﺣﺎﺷﺎ ﷲ ( ﺯﺍﺋﺪﺓ‪ ،‬ﻓﻼ ﺗﺘﻌﻠﻖ ﺑﺸﻲﺀ‪.‬‬
‫ﻑ ﻟﻠﱪﺍﺀﺓ ﻣﻦ ﻛـﺬﺍ‪ ،‬ﺑـﺪﻟﻴﻞ‬ ‫ﻭﺫﻫﺐ ﺍﺑﻦ ﻫﺸﺎﻡ ﺇﱃ ﺃﻥ ) ﺣﺎﺷﺎ ( )ﺍﺳﻢ ﻣﺼﺪﺭ ﻣﺮﺍﺩ ‪‬‬
‫ﻗﺮﺍﺀﺓ ﺑﻌﻀﻬﻢ ) ﺣﺎﺷﹰﺎ ﷲ ( ﺑﺎﻟﺘﻨﻮﻳﻦ‪ ،‬ﻛﻤﺎ ﻳﻘﺎﻝ‪ :‬ﺑﺮﺍﺀ ﹰﺓ ﷲ ﻣﻦ ﻛﺬﺍ (‪ ٣.‬ﻭﺇﻟﻴـﻪ ﺫﻫـﺐ‬
‫ﺍﻟﺴﻴﻮﻃﻲ‪ ٤.‬ﻭﻗﺮﺍﺀﺓ ﺇﺛﺒﺎﺕ ﺍﻷﻟﻒ ﰲ ) ﺣﺎﺷﺎ ( ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﰲ ﻫﺬﻩ ﺍﻵﻳـﺔ ﻫـﻲ‬
‫ﻗﺮﺍﺀﺓ ﺃﰊ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﻼﺀ‪ ،‬ﻭﻫﻮ ﺍﻷﺻﻞ ﻓﻴﻬﺎ‪ ،‬ﻭﺇﳕﺎ ﲢﺬﻑ ﲣﻔﻴﻔﺎﹰ‪ ،‬ﻭﻣﻦ ﺣﺬﻑ ﺍﻷﻟـﻒ‬
‫ﺟﻌﻞ ﺍﻟﻼﻡ ﺍﻟﱵ ﺑﻌﺪﻫﺎ ﻋﻮﺿﹰﺎ ﻋﻨﻬﺎ‪ ٥.‬ﻭﻗﺪ ﺫﻛﺮ ﺍﺑﻦ ﻫﺸﺎﻡ ﺃﻥ ) ﺣﺎﺷﺎ( ﻗﺪ ﺗﻜﻮﻥ ﻓﻌـ ﹰ‬
‫ﻼ‬
‫‪٦‬‬
‫ﻣﺘﻌﺪﻳﹰﺎ ﻣﺘﺼﺮﻓﺎﹰ؛ ﺗﻘﻮﻝ‪ ) :‬ﺣﺎﺷﻴﺘﻪ( ﲟﻌﲎ ﺍﺳﺘﺜﻨﻴﺘﻪ‪.‬‬
‫‪٧‬‬
‫ﺵ ﻟﻚ‪ ،‬ﻭﺣﺸﺎ ﻟﻚ‪.‬‬
‫ﻭﰲ ) ﺣﺎﺷﺎ ( ﻟﻐﺎﺕ‪ :‬ﻳﻘﺎﻝ‪ :‬ﺣﺎﺷﺎﻙ‪ ،‬ﻭﺣﺎﺷﺎ ﻟﻚ‪ ،‬ﻭﺣﺎ ‪‬‬

‫‪ -١‬ﺗﻔﺼﻴﻞ ﺍﳋﻼﻑ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻳﻨﻈﺮ‪ :‬ﺍﻹﻧﺼﺎﻑ‪ ،(٢٨٧ -٢٧٨ /١ ) .‬ﻭﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ‪ ) .‬ﺹ ‪،( ٢١٠ -٢٠٩‬‬
‫ﻭﳘﻊ ﺍﳍﻮﺍﻣﻊ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪.(٢٨٣ /٢ ) .‬‬
‫‪ -٢‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.‬‬
‫‪ -٣‬ﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪.(١٢٢ /١ ) .‬‬
‫‪ -٤‬ﳘﻊ ﺍﳍﻮﺍﻣﻊ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪.( ٢٨٣ /٢ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪.( ٣٢٧ -٣٢٦ /٣ ) .‬‬
‫‪ -٦‬ﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ،( ١٢١ /١ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻷﴰﻮﱐ ﻋﻠﻰ ﺍﻷﻟﻔﻴﺔ‪.( ٢٧٨ /٢ ) .‬‬
‫‪ -٧‬ﻳﻨﻈﺮ‪ :‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪.( ٣٢٧ -٣٢٦ /٣ ) .‬‬

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 ‫ﻣﺒﺤﺚ ﺍﻟﺘﻮﻛﻴﺪ‪:‬‬
‫ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺑﺴﺘﺔ ﺷﻮﺍﻫﺪ ﻗﺮﺁﻧﻴﺔ‪ ،‬ﻋﺎﰿ ﻓﻴﻬﺎ ﻋﺪﺩﹰﺍ ﻣﻦ ﻗﻀﺎﻳﺎ ﺍﻟﺘﻮﻛﻴﺪ‪ ،‬ﻭﻫـﻲ‬
‫ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻵﰐ‪:‬‬
‫‪١‬‬
‫ﻚ ﺍﳉﻨ‪ ‬ﹶﺔ ‬
‫‪.‬‬ ‫ﺖ ‪‬ﻭ ‪‬ﺯ ‪‬ﻭ ‪‬ﺟ ‪‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﺍﺳﻜﹸﻦ ﺃﻧ ‪‬‬

‫ﺇﺫﺍ ﻋ‪‬ﻄﻒ ﻋﻠﻰ ﺍﻟﻀﻤﲑ ﺍﳌﺮﻓﻮﻉ ﺍﳌﺴﺘﺘﺮ‪ ،‬ﻭﱂ ﻳﻄﻞ ﺍﻟﻜﻼﻡ‪ ،‬ﻓﺈﻧﻪ ﻳﺆﻛﺪ ﺑﻀﻤﲑ ﻣﻨﻔﺼﻞ‪،‬‬
‫ﳓﻮ‪ :‬ﻗﻤﺖ ﺃﻧﺖ ﻭﺯﻳﺪ‪ ،‬ﻭﻻ ﳛﺴ‪‬ﻦ‪ :‬ﻗﻤﺖ ﻭﺯﻳﺪ‪ ،‬ﻭﻣﻨﻪ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‪.‬‬
‫ﻓـ ) ﺯﻭﺟﻚ( ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﺍﻟﻀﻤﲑ ﺍﳌﺴﺘﺘﺮ ﰲ ) ﺍﺳﻜﻦ (‪ ،‬ﻭﻟﻴﺲ ﲟﻌﻄـﻮﻑ ﻋﻠـﻰ‬
‫) ﺃﻧﺖ(‪ ،‬ﻷﻥ ) ﺃﻧﺖ( ﺍﳌﻮﺟﻮﺩﺓ ﺗﺄﻛﻴﺪ ﻷﻧﺖ ﺍﳌﻘﺪﺭﺓ‪ .‬ﻭﺍﻟﻌﻄﻒ ﺇﳕﺎ ﻫﻮ ﻋﻠﻰ ﺍﳌﺆﻛـﺪ ﻻ‬
‫‪٢‬‬
‫ﻋﻠﻰ ﺍﻟﺘﺄﻛﻴﺪ‪ ،‬ﻭﺣﺴ‪‬ﻦ ﺍﻟﻌﻄﻒ ﻫﻨﺎ ﺗﺄﻛﻴﺪﻩ ﺑﺄﻧﺖ‪.‬‬
‫ﻗﺎﻝ ﺳﻴﺒﻮﻳﻪ‪ ) :‬ﻭﺇﻥ ﲪﻠﺖ ﺍﻟﺜﺎﱐ ﻋﻠﻰ ﺍﻻﺳﻢ ﺍﳌﺮﻓﻮﻉ ﺍﳌﻀﻤﺮ ﻓﻬﻮ ﻗﺒﻴﺢ‪ ،‬ﻷﻧﻚ ﻟﻮ ﻗﻠﺖ‪:‬‬
‫ﺍﺫﻫﺐ ﻭﺯﻳ ‪‬ﺪ ﻛﺎﻥ ﻗﺒﻴﺤﺎﹰ‪ ،‬ﺣﱴ ﺗﻘﻮﻝ‪ :‬ﺍﺫﻫﺐ ﺃﻧﺖ ﻭﺯﻳﺪ(‪ ٣.‬ﻭﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓـﻼ ﺑـ ‪‬ﺪ ﰲ‬
‫ﺍﻟﻌﻄﻒ ﻋﻠﻰ ﺍﻟﻀﻤﲑ ﺍﳌﺴﺘﺘﺮ ﻣﻦ ﺿﻤﲑ ﻣﻨﻔﺼﻞ ﻳﺆﻛﺪﻩ‪.‬‬
‫ﻓﺈﻥ ﻃﺎﻝ ﺍﻟﻜﻼﻡ ﺣﺴ‪‬ﻦ ﺣﺬﻑ ﺍﻟﺘﻮﻛﻴﺪ‪ ٤.‬ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﹶﻟ ‪‬ﻮ ﺷ‪‬ﺎ َﺀ ﺍﻟﱠﻠ ‪‬ﻪ ﻣ‪‬ﺎ ﹶﺃ ‪‬ﺷ ‪‬ﺮ ﹾﻛﻨ‪‬ﺎ‬
‫ﻭ‪‬ﻻ ﺁﺑ‪‬ﺎ ‪‬ﺅﻧ‪‬ﺎ (‪ ٥.‬ﻓـ) ﻻ ( ﰲ ﺍﻵﻳﺔ ﻓﺼﻠﺖ ﺑﲔ ﺣﺮﻑ ﺍﻟﻌﻄﻒ ﻭﺍﳌﻌﻄﻮﻑ‪ ،‬ﻭﱂ ﻳﺆﻛـﺪ‬
‫ﺍﻟﻜﻼﻡ ﺑﻀﻤﲑ ﻓﺼﻞ‪ ،‬ﻭﻛﺄﻥ ) ﻻ ( ﻗﺪ ﺳﺪ‪‬ﺕ ﻣﺴ ‪‬ﺪ ﺍﻟﺘﺄﻛﻴﺪ‪.‬‬

‫ﺚ ﺷﺌﺘﻤﺎ‬
‫‪ -١‬ﺍﻟﺒﻘﺮﺓ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .(٣٥‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻭﻗﹸﻠﻨﺎ ﻳﺎ ﺁﺩ ‪‬ﻡ ﺍﺳﻜﻦ ﺃﻧﺖ ﻭﺯﻭﺟﻚ ﺍﳉﻨﺔ ﻭﻛﹸﻼ ﻣﻨﻬﺎ ﺭﻏﺪﹰﺍ ﺣﻴ ﹸ‬
‫ﻭﻻ ﺗﻘﺮﺑﺎ ﻫﺬﻩ ﺍﻟﺸﺠﺮﺓ ﻓﺘﻜﻮﻧﺎ ﻣﻦ ﺍﻟﻈﺎﳌﲔ(‪ .‬ﻭﻛﺬﻟﻚ ﻣﻦ ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.( ١٩‬‬
‫‪ -٢‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،(٤٠٨ /٢ ) .‬ﻭﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.(٥٢ /١ ) .‬‬
‫‪ -٣‬ﺍﻟﻜﺘﺎﺏ‪ (٢٧٨ /١ ) .‬ﻭ ) ‪ .(٢٩٨ /١‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﻟﻠﻤﻊ‪ ،‬ﺍﺑﻦ ﺟﲏ‪،‬ﺗﺢ ﻓﺎﺋﺰ ﻓﺎﺭﺱ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﺜﻘﺎﻓﻴﺔ‪ ،‬ﺍﻟﻜﻮﻳﺖ‪،‬‬
‫ﺩ‪.‬ﺕ‪ ) .‬ﺹ ‪ ،( ٩٦‬ﻭﺍﻟﻜﺸﺎﻑ‪ ،‬ﺍﻟﺰﳐﺸﺮﻱ‪،(١٢٧ /١ ) .‬‬
‫ﻭﺍﶈﺮﺭ ﺍﻟﻮﺟﻴﺰ‪ ،‬ﺍﺑﻦ ﻋﻄﻴﺔ‪ ،(١٢٦ /١ ) .‬ﻭﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ ،(٥٢ /١ ) .‬ﻭﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ ﻳﻌﻴﺶ‪،(٧٦ /٣ ) .‬‬
‫ﻭﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪ ،(٣٠٦ /١ ) .‬ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ‪.(٢١٨ /٢ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪.(٢١٠ /٣ ) .‬‬
‫‪ -٥‬ﺍﻷﻧﻌﺎﻡ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.(١٤٨‬‬
‫‪١٠٨‬‬
‫ﻭﻻ ﳚﻮﺯ ﻋﻨﺪ ﺍﻟﺒﺼﺮﻳﲔ ﺍﻟﻌﻄﻒ ﻋﻠﻰ ﺍﻟﻀﻤﲑ ﺍﳌﺮﻓﻮﻉ ﺍﳌﺴﺘﺘﺮ ﺩﻭﻥ ﺗﺄﻛﻴﺪ ﺃﻭ ﻓـﺼﻞ‬
‫‪١‬‬
‫ﻳﻘﻮﻡ ﻣﻘﺎﻡ ﺍﻟﺘﺄﻛﻴﺪ‪ ،‬ﻭﻫﻮ ﻫﻨﺎ ﻋﻨﺪﻫﻢ ﻣﻦ ﻗﺒﻴﻞ ﻋﻄﻒ ﺍﳌﻔﺮﺩﺍﺕ‪.‬‬
‫ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﺍﻟﺬﻱ ﻗﺎﻡ ﻣﻘﺎﻡ ﺍﻟﺘﻮﻛﻴﺪ ﺍﻟﻔﺼﻞ ﺑـ) ﻻ ( ﻛﻤﺎ ﰲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ‪ ) .‬ﻭﻻ‬
‫ﺁﺑﺎﺅﻧﺎ (‪.‬‬
‫ﻭﺫﻫﺐ ﺍﺑﻦ ﻣﺎﻟﻚ ﺇﱃ ﺃﻧﻪ ﻣﻦ ﻗﺒﻴﻞ ﻋﻄﻒ ﺍﳉﻤﻞ‪ ،‬ﻭﺍﻟﺘﻘـﺪﻳﺮ ﻋﻨـﺪﻩ‪ :‬ﻭ) ﻟﻴـﺴﻜﻦ‬
‫ﺯﻭﺟﻚ(‪ ،‬ﻓﺰﻭﺟﻚ ﻣﺮﻓﻮﻉ ﺑﻔﻌﻞ ﳏﺬﻭﻑ ﺩ ﹼﻝ ﻋﻠﻴﻪ ﺍﻟﻔﻌﻞ ﺍﳌـﺬﻛﻮﺭ‪ ،‬ﻷﻥ ﻣـﻦ ﺣـ ‪‬ﻖ‬
‫ﺍﳌﻌﻄﻮﻑ ﺃﻥ ﳛ ﹼﻞ ﳏ ﹼﻞ ﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ‪ .‬ﻭ) ﺯﻭﺟﻚ( ﻻ ﻳﺼﺢ ﺣﻠﻮﻟﻪ ﳏﻞ ﺍﻟـﻀﻤﲑ‪ ،‬ﻷﻥ‬
‫‪٢‬‬
‫ﻣﺮﻓﻮﻉ ﻓﻌﻞ ﺍﻷﻣﺮ ﻻ ﻳﻜﻮﻥ ﻇﺎﻫﺮﺍﹰ؛ ﺑﻞ ﺿﻤﲑﹰﺍ ﳐﺎﻃﺒﹰﺎ ﻣﺴﺘﺘﺮﹰﺍ‪.‬‬
‫ﻭﻗﺪ ‪‬ﺭ ‪‬ﺩ ﻗﻮﻝ ﺍﺑﻦ ﻣﺎﻟﻚ ﺑﺄﻥ ﻫﺬﺍ ﻣﻦ ﻋﻄﻒ ﺍﳌﻔﺮﺩﺍﺕ‪ ،‬ﻭﻟﻴﺲ ﻣﻦ ﻋﻄﻒ ﺍﳉﻤﻞ‪ ،‬ﻭﻋﻠﻰ‬
‫ﺃﻥ ﺍﻟﻨﺤﻮﻳﲔ ﻗﺪ ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺟﻮﺍﺯ ) ﺗﻘﻮ ‪‬ﻡ ﻋﺎﺋﺸ ﹲﺔ ﻭﺯ‪‬ﻳ ‪‬ﺪ(‪ ،‬ﻭﺃﻧﻪ ﻻ ﳝﻜﻦ ﻟﺰﻳﺪ ﺃﻥ ﻳﺒﺎﺷﺮ‬
‫‪٣‬‬
‫ﺍﻟﻌﺎﻣﻞ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ‪ ) :‬ﺃﻧﺖ ﺗﺄﻛﻴﺪ ﻟﻠﻤﻀﻤﺮ ﺍﻟﺬﻱ ﰲ ﺍﻟﻔﻌـﻞ‪ ،‬ﻭﻣﺜﻠـﻪ‪ ) :‬ﻓﺎﺫﻫـﺐ ﺃﻧـﺖ‬
‫‪٥‬‬
‫ﻭﺭﺑﻚ(‪ ٤،‬ﻭﻻ ﳚﻮﺯ ﺍﺳﻜﻦ ﻭﺯﻭﺟﻚ‪ ،‬ﻭﻻ ﺍﺫﻫﺐ ﻭﺭﺑﻚ‪ ،‬ﺇﻻ ﰲ ﺿﺮﻭﺭﺓ ﺍﻟﺸﻌﺮ(‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪.(٣٠٦ /١ ) .‬‬

‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﺘﺴﻬﻴﻞ‪ ،‬ﺍﺑﻦ ﻣﺎﻟﻚ‪ ،(٣٧٢ -٣٧١ /٣ ) .‬ﻭﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪.(٥٧٩ /٢ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪ ،(٣٠٧ /١ ) .‬ﻭﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ‪.(٢٧٩ /١ ) .‬‬
‫‪ -٤‬ﺍﳌﺎﺋﺪﺓ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.(٢٤‬‬
‫‪ -٥‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ‪.(٣٠٠ /١ ) .‬‬
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 ‫‪١‬‬
‫ﺠ ‪‬ﺪ ﺍﹾﻟﻤ‪‬ﻼِﺋ ﹶﻜ ﹸﺔ ﹸﻛ ﱡﻠ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﺟ ‪‬ﻤﻌ‪‬ﻮ ﹶﻥ ‪.‬‬
‫ﺴ‪‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﹶﻓ ‪‬‬
‫‪٢‬‬
‫ﲔ ‪.‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻭِﺇﻥﱠ ‪‬ﺟ ‪‬ﻬﻨ‪ ‬ﻢ ﹶﻟ ‪‬ﻤ ‪‬ﻮ ِﻋ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ﹶﺃ ‪‬ﺟ ‪‬ﻤ ِﻌ ‪‬‬

‫ﺫﻛﺮ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﰲ ﺣﺪﻳﺜﻪ ﻋﻦ ﺍﻟﺘﻮﻛﻴﺪ ﺃﺣﻜﺎﻣﹰﺎ ﻷﲨﻊ ﻭﺗﻮﺍﺑﻌﻬﺎ‪ ،‬ﻓﻬﻲ ﻻ ﺗﻠﻲ ﺍﻟﻌﺎﻣـﻞ‬
‫ﻣﺒﺎﺷﺮﺓ‪ ،‬ﻓﻼ ﳚﻮﺯ‪ :‬ﺟﺎﺀﱐ ﺃﲨﻌﻮﻥ‪ ،‬ﻭﻻ‪ :‬ﺭﺃﻳﺖ ﺃﲨﻌﲔ‪ ،‬ﺇﻻ ﺃﻥ ﺗﺄﰐ ﺑﺎﳌﺆﻛﺪ‪ ،‬ﻓﺘﻘـﻮﻝ‪:‬‬
‫ﺟﺎﺀﱐ ﺍﻟﻘﻮﻡ ﺃﲨﻌﻮﻥ‪ ،‬ﻭﺭﺃﻳﺘﻬﻢ ﺃﲨﻌﲔ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﻫـﺬﻩ ﺍﻷﻟﻔـﺎﻅ ﻻ ﺗـﺴﺘﻌﻤﻞ ﺇﻻ‬
‫‪٣‬‬
‫ﺗﺄﻛﻴﺪﹰﺍ‪.‬‬
‫‪٤‬‬
‫ﻭﻳﺆﺗﻰ ﺑـ ) ﺃﲨﻊ ( ﺑﻌﺪ ) ﻛﻞ ( ﻹﺭﺍﺩﺓ ﺗﻘﻮﻳﺔ ﺍﻟﺘﻮﻛﻴﺪ‪.‬‬
‫ﻭﻣﻦ ﺃﺣﻜﺎﻡ ) ﺃﲨﻊ( ﻭﺗﻮﺍﺑﻌﻬﺎ‪ ،‬ﺃ‪‬ﺎ ﻳﺆﻛﺪ ‪‬ﺎ ﻏﺎﻟﺒﹰﺎ ﺑﻌﺪ ) ﻛﻞ(‪ ،‬ﻓﻠﻬﺬﺍ ﺍﺳﺘﻐﻨﺖ ﻋﻦ ﺃﻥ‬
‫ﻳﺘﺼﻞ ‪‬ﺎ ﺿﻤﲑ ﻳﻌﻮﺩ ﻋﻠﻰ ﺍﳌﺆﻛﺪ‪ ،‬ﺗﻘﻮﻝ‪ :‬ﺍﺷﺘﺮﻳﺖ ﺍﻟﻌﺒﺪ ﻛﻠﻪ ﺃﲨﻊ‪ ،‬ﻭﺍ َﻷﻣ‪‬ـ ﹸﺔ ﻛﻠـﻬﺎ‬
‫ﲨﻌﺎﺀ‪ ،‬ﻭﺍﻟﻌﺒﻴﺪ ﻛﻠﻬﻢ ﺃﲨﻌﲔ‪ .‬ﻛﻤﺎ ﳚﻮﺯ ﺍﻟﺘﺄﻛﻴﺪ ‪‬ﺎ ﻭﺇﻥ ﱂ ﺗﺘﻘﺪﻡ ) ﻛﻞ( ﻋﻠﻴﻬﺎ‪ ٥.‬ﻭﻣﻦ‬
‫ﺫﻟﻚ ﺍﻟﺸﺎﻫﺪ ﺍﻟﺜﺎﱐ ﺍﻟﺬﻱ ﺍﺳﺘﺸﻬﺪ ﺑﻪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،‬ﻭﻫﻮ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ‪ ) :‬ﻭِﺇ ﹼﻥ ﺟﻬـﻨ ‪‬ﻢ‬
‫‪٦‬‬
‫ﳌﻮﻋ ‪‬ﺪﻫ‪‬ﻢ ﺃﺟ‪‬ﻤﻌﲔ(‪.‬‬
‫ﻭﻻ ﳚﻮﺯ ﺗﻘﺪﱘ ﺃﲨﻊ ﻋﻠﻰ ﻛﻞ ﻟﻀﻌﻔﻬﺎ ﻭﻗﻮﺓ ﻛﻞ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻼ ﳚﻮﺯ‪ :‬ﺟﺎﺀ ﺍﻟﻘﻮﻡ ﺃﲨﻌﻮﻥ‬
‫‪٧‬‬
‫ﻛﻠﻬﻢ‪.‬‬
‫‪٨‬‬
‫ﺖ ﺍﻟﻘﻮﻡ ﺃﲨﻌﲔ‪.‬‬
‫ﺖ ﺍﳌﺎ ﹶﻝ ﺃﲨﻊ‪ ،‬ﻭﺭﺃﻳ ‪‬‬‫ﻭﻟﻔﻆ ) ﺃﲨﻊ( ﻣﻌﺮﻓﺔ‪ ،‬ﻓﺘﻘﻮﻝ‪ :‬ﺭﺃﻳ ‪‬‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .(٤١٠ /٢ ) .‬ﺍﳊﺠﺮ‪ :‬ﺍﻵﻳﺔ ) ‪.( ٣٠‬‬
‫‪ -٢‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٤١٠ /٢ ) .‬ﺍﳊﺠﺮ‪ :‬ﺍﻵﻳﺔ ) ‪.(٤٣‬‬
‫‪ -٣‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .(٤١٠ /٢ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪ ،(٣٨٠ /٣ ) .‬ﻭﺍﻟﻼﻣﺎﺕ‪ ،‬ﺍﻟﺰﺟﺎﺟﻲ‪.‬‬
‫) ﺹ ‪ ،(٧٦‬ﻭﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.(٧٨١ /٢ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻠﻤﻊ‪ ،‬ﺍﺑﻦ ﺟﲏ‪ ) .‬ﺹ ‪ ،(٨٥‬ﻭﺍﻟﻠﺒﺎﺏ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ ،(٤٠٣ /١ ) .‬ﻭﺃﻭﺿـﺢ ﺍﳌـﺴﺎﻟﻚ‪ ،‬ﺍﺑـﻦ ﻫـﺸﺎﻡ‪.‬‬
‫) ‪.(٣٣١ /٣‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ) .‬ﺹ ‪ ،(٢٩٤‬ﻭﺍﳌﻐﲏ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪.(٥١٠ /٢ ) .‬‬
‫‪ -٦‬ﺍﳊﺠﺮ‪ :‬ﺍﻵﻳﺔ ) ‪.(٤٣‬‬
‫‪ -٧‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻠﻤﻊ‪ ،‬ﺍﺑﻦ ﺟﲏ‪ ) .‬ﺹ ‪.(٨٥‬‬
‫‪ -٨‬ﺍﻟﻌﺪﺩ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﺍﺑﻦ ﺳﻴﺪﻩ‪ ) .‬ﺹ ‪ .(٧٨‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪ ،(٣٤٢ /٣ ) .‬ﻭﺷﺮﺡ ﺍﻷﴰﻮﱐ‪.(١٤٣ /٣ ) .‬‬
‫‪١١٠‬‬
‫ﻭﻗﺪ ﺃﻓﺎﺩ ﻟﻔﻆ ) ﺃﲨﻌﻮﻥ( ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺗﻮﻛﻴﺪﹰﺍ ﺑﻌﺪ ﺗﻮﻛﻴﺪ‪ ،‬ﻭﻫﻮ ﻣﺬﻫﺐ ﺳـﺒﻴﺒﻮﻳﻪ‬
‫ﻭﺍﳋﻠﻴﻞ‪ ١.‬ﻭﻗﻴﻞ ﺇﻥ ﺍﻟﻔﺎﺋﺪﺓ ﻣﻦ ﺫﻛﺮ ) ﺃﲨﻌﻮﻥ( ﰲ ﺍﻵﻳﺔ ﻫﻮ ﺭﻓﻊ ﻭﻫﻢ ﻣﻦ ﻳﺘـﻮﻫﻢ ﺃﻥ‬
‫‪٢‬‬
‫ﺖ ﻭﺍﺣﺪ‪ ،‬ﺑﻞ ﺳﺠﺪﻭﺍ ﰲ ﻭﻗﺘﲔ ﳐﺘﻠﻔﲔ‪ .‬ﻭﺃﺑﻄﻠﻪ ﺍﺑﻦ ﻫﺸﺎﻡ‬ ‫ﺍﳌﻼﺋﻜﺔ ﱂ ﻳﺴﺠﺪﻭﺍ ﰲ ﻭﻗ ٍ‬
‫ﲔ (‪.٣‬‬
‫ﻣﺴﺘﺪ ﹰﻻ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﹶﻟﹸﺄ ﹾﻏ ِﻮ‪‬ﻳ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﺟ ‪‬ﻤ ِﻌ ‪‬‬
‫ﺕ ﺑﻜﻢ ﺃﲨﻌﲔ‪،‬‬
‫ﻭ) ﺃﲨﻌﻮﻥ( ﻻ ﺗﻘﻊ ﺇﻻ ﺻﻔﺔ‪ .‬ﻗﺎﻝ ﺳﻴﺒﻮﻳﻪ‪ ) :‬ﻭﻟﻜﻨﻬﻢ ﻳﻘﻮﻟﻮﻥ‪ :‬ﻣﺮﺭ ‪‬‬
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‫ﻷﻥ ﺃﲨﻌﲔ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻭﺻﻔﹰﺎ(‪.‬‬
‫ﻭﻗﺪ ﺫﻫﺐ ﺍﺑﻦ ﺳﻴﺪﻩ ﺇﱃ ﺃﻥ ﺳﻴﺒﻮﻳﻪ ﻗﺪ ﺻﺮ‪‬ﺡ ﺑﺄﻥ ) ﺃﲨﻌﻮﻥ( ﻟﻴﺲ ﺑـﺼﻔﺔ‪ ،‬ﻭﻫـﻮ‬
‫‪٥‬‬
‫ﻋﻜﺲ ﺍﻟﻈﺎﻫﺮ‪.‬‬
‫ﺃﻣﺎ ) ﻛﻞ( ﻓﺘﺴﺘﻌﻤﻞ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻷﲰﺎﺀ‪ ٦،‬ﻭﻗﺪ ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻋﻠﻰ ﺫﻟﻚ‬
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‫ﺑﺎﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻭ ﹸﻛ ﱡﻠ ‪‬ﻬ ‪‬ﻢ ﺁﺗِﻴ ِﻪ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ﹶﻓﺮ‪‬ﺩﹰﺍ ‬
‫ﻓـ ) ﻛﻠﻬﻢ( ﰲ ﺍﻵﻳﺔ ﻟﻴﺲ ﺑﺘﻮﻛﻴﺪ‪ ،‬ﺑﻞ ﻫﻮ ﻣﺒﺘﺪﺃ‪ ،‬ﻭ) ﺁﺗﻴﻪ ﻓﺮﺩﺍ( ﺧـﱪﻩ‪ ٨،‬ﻭ) ﻛـﻞ(‬
‫ﻣﻀﺎﻑ ﺇﱃ ﺍﻟﻀﻤﲑ ﺍﳌﺘﺼﻞ ) ﻫﻢ(‪ ،‬ﻭﺇﺿﺎﻓﺘﻪ ﻻﺯﻣﺔ‪ ٩،‬ﻭﻗﺪ ﺃﻓﺮﺩ ﺍﻟﻀﻤﲑ ﰲ ﺍﳋﱪ) ﺁﺗﻴﻪ(‬
‫‪١١‬‬
‫ﻼ ﻋﻠﻰ ﻟﻔﻆ ) ﻛﻞ(‪ ١٠،‬ﻓﺈﻥ ﱂ ﻳﺬﻛﺮ ﺍﳌﻀﺎﻑ ﺟﺎﺯ ﲪﻞ ﺍﻟﻀﻤﲑ ﻋﻠﻰ ﺍﳌﻌﲎ‪،‬‬ ‫ﻭﺫﻟﻚ ﲪ ﹰ‬
‫‪١٢‬‬
‫ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻭﻛ ﹲﻞ ﺃﺗﻮ ‪‬ﻩ ﺩﺍﺧﺮﻳﻦ (‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪.(٣٨٠ /٢ ) .‬‬

‫‪ -٢‬ﺷﺮﺡ ﺷﺬﻭﺭ ﺍﻟﺬﻫﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ) .‬ﺹ ‪ .(٥٥٤‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪.(٤٤٢ /٥ ) .‬‬
‫‪ -٣‬ﺹ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.( ٨٢‬‬
‫‪ -٤‬ﺍﻟﻜﺘﺎﺏ‪ ،(٣٨١ /٢ ) .‬ﻭ ) ‪.(٣٧٩ /٢‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻌﺪﺩ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﻋﻠﻲ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺳﻴﺪﻩ‪ ،‬ﺗﺢ ﻋﺒﺪﺍﷲ ﺍﻟﻨﺎﺻﺮ ﻭﻋﺪﻧﺎﻥ ﺍﻟﻈـﺎﻫﺮ‪ ،‬ﻁ‪١٤١٣ ،١‬ﻫــ‪-‬‬
‫‪١٩٩٣‬ﻡ‪ ) .‬ﺹ ‪.( ٧٨‬‬
‫‪ -٦‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.(٤١٠ /٢ ) .‬‬
‫‪ -٧‬ﻣﺮﱘ‪ :‬ﺍﻵﻳﺔ ) ‪.(٩٥‬‬
‫‪ -٨‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،(٤١٠ /٢ ) .‬ﻭﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪.(٢٠٨ /٦ ) .‬‬
‫‪ -٩‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﺴﺎﻋﺪ ﻋﻠﻰ ﺗﺴﻬﻴﻞ ﺍﻟﻔﻮﺍﺋﺪ‪ ،‬ﺍﺑﻦ ﻋﻘﻴﻞ‪.(٣٤٨ /٢ ) .‬‬
‫‪ -١٠‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻘﺘﺼﺪ‪ ،‬ﺍﳉﺮﺟﺎﱐ‪ ،(٧٤٢ /٢ ) .‬ﻭﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ‪.(٦٥١ /٧ ) .‬‬
‫‪ -١١‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪.(٢٠٨ / ٦ ) .‬‬
‫‪ -١٢‬ﺍﻟﻨﻤﻞ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪..(٨٧‬‬
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‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﹸﻗ ﹾﻞ ِﺇﻥﱠ ﺍﹾﻟﹶﺄ ‪‬ﻣ ‪‬ﺮ ﹸﻛﻠﱠ ‪‬ﻪ ِﻟﻠﱠ ِﻪ ‪.‬‬
‫ﻓـ) ﹸﻛﻠﹼﻪ ( ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻓﻴﻬﺎ ﻭﺟﻬﺎﻥ‪ :‬ﺍﻟﻨﺼﺐ ﻭﺍﻟﺮﻓﻊ‪.‬‬
‫ﻭﺍﻟﻨﺼﺐ ﻫﻲ ﻗﺮﺍﺀﺓ ﺍﳉﻤﻬﻮﺭ‪ ٢.‬ﻭﻳﻜﻮﻥ ﻋﻠﻰ ﺃﻥ ) ﻛﻠﱠﻪ ( ﺗﻮﻛﻴﺪ ﻻﺳﻢ ) ِﺇ ﹼﻥ (‪ ٣،‬ﻭﻫـﻮ‬
‫) ﺍﻷﻣ ‪‬ﺮ (‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﻣﻨﺼﻮﺑﹰﺎ ﻋﻠﻰ ﺍﻟﺒﺪﻝ‪ ،‬ﻭﻫﻮ ﺭﺃﻱ ﺍﻷﺧﻔﺶ‪ ٤.‬ﻭﺍﳉﺎﺭ ﻭﺍ‪‬ﺮﻭﺭ ) ِ‬
‫ﷲ(‬
‫ﺧﱪ ) ِﺇ ﹼﻥ (‪.‬‬
‫ﺃﻣﺎ ﺍﻟﺮﻓﻊ‪ ٥‬ﻓﻌﻠﻰ ﺍﻻﺑﺘﺪﺍﺀ‪ ) ٦،‬ﻭ ِ‬
‫ﷲ ( ﺧﱪ ﺍﳌﺒﺘﺪﺃ ) ﻛﻠﱡﻪ (‪ ،‬ﻭﺗﻜﻮﻥ ﺍﳉﻤﻠﺔ ﻣـﻦ ﺍﳌﺒﺘـﺪﺃ‬
‫ﻭﺍﳋﱪ ﺧﱪ ) ﺇ ﹼﻥ (‪.‬‬
‫‪٧‬‬
‫ﻭﺍﻟﺮﺍﺟﺢ ﻗﺮﺍﺀﺓ ﺍﳉﻤﻬﻮﺭ‪ ،‬ﻷﻥ ﺍﻟﺘﺄﻛﻴﺪ ﺃﻣﻠﻚ ﺑﻠﻔﻈﺔ ) ﻛﻞ (‪.‬‬
‫‪٨‬‬
‫ﺖ ﹸﺃ ﹸﻛ ﹶﻠﻬ‪‬ﺎ ‪.‬‬
‫ﺠﻨ‪‬ﺘ ‪‬ﻴ ِﻦ ﺁ‪‬ﺗ ‪‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ِ  :‬ﻛ ﹾﻠﺘ‪‬ﺎ ﺍﹾﻟ ‪‬‬
‫ﺫﻛﺮ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﰲ ‪ -‬ﻣﻌﺮﺽ ﺣﺪﻳﺜﻪ ﻋﻦ ﺍﻟﺘﻮﻛﻴﺪ‪ -‬ﺍﳋﻼﻑ ﰲ ﻟﻔﻈﱵ ) ﻛﻼ ﻭﻛﻠﺘـﺎ (‪،‬‬
‫‪٩‬‬
‫ﻓﻬﻤﺎ ﻣﻔﺮﺩﺍﻥ ﻳﺪﻻﻥ ﻋﻠﻰ ﺍﻟﺘﺜﻨﻴﺔ ﻭﻟﻴﺴﺎ ﲟﺜﻨﻴﲔ‪.‬‬
‫ﺗ‪‬ﻌﺮﺏ ) ﻛﻼ ﻭﻛﻠﺘﺎ( ﺇﻋﺮﺍﺏ ﺍﳌﺜﲎ ﺭﻓﻌﹰﺎ ﺑﺎﻷﻟﻒ‪ ،‬ﻭﻧﺼﺒﹰﺎ ﻭﺟـﺮﹰﺍ ﺑﺎﻟﻴـﺎﺀ‪ ،‬ﺇﺫﺍ ﺃﺿـﻴﻔﺘﺎ ﺇﱃ‬
‫ﺖ ﻛﻠﻴﻬﻤﺎ‪ ،‬ﻭﻣﺮﺭﺕ ﺑﻜﻠﻴﻬﻤﺎ‪ ،‬ﻓﺈﻥ ﺃﺿﻴﻔﺘﺎ ﺇﱃ ﺍﻻﺳﻢ‬ ‫ﺍﻟﻀﻤﲑ‪ .‬ﺗﻘﻮﻝ‪ :‬ﺟﺎﺀﱐ ﻛﻼﳘﺎ‪ ،‬ﻭﺭﺃﻳ ‪‬‬

‫‪ -١‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .(١٥٤‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﹸﺛ ‪‬ﻢ ﺃﻧ ﹶﻞ ﻋﻠﻴﻜﹸﻢ ﻣﻦ ﺑﻌﺪ ﺍﻟﻐ ‪‬ﻢ ﺃﻣﻨ ﹰﺔ ‪‬ﻧﻌ‪‬ﺎﺳﹰﺎ ﻳﻐﺸﻰ ﻃﺎﺋﻔ ﹰﺔ ﻣـﻨﻜﻢ‬
‫ﻭﻃﺎﺋﻔ ﹲﺔ ﻗﺪ ﺃﳘﺘﻬﻢ ﺃﻧ ﹸﻔﺴ‪‬ﻬﻢ ﻳﻈﻨﻮﻥ ﺑﺎﷲ ﻏﲑ ﺍﳊ ‪‬ﻖ ﻇ ‪‬ﻦ ﺍﳉﺎﻫﻠﻴﺔ ﻳﻘﻮﻟﻮﻥ ﻫﻞ ﻟﻨﺎ ﻣﻦ ﺍﻷﻣ ِﺮ ﻣﻦ ﺷﻲﺀ ﻗﹸﻞ ﺇﻥ ﺍﻷﻣ ‪‬ﺮ ﹸﻛﻠﹼـ ‪‬ﻪ‬
‫ﷲ‪.(....‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺣﺠﺔ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﺍﺑﻦ ﺯﳒﻠﺔ‪ ) .‬ﺹ ‪.( ١٧٧‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻷﺻﻮﻝ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ‪ ،( ٢٣ /٢ ) .‬ﻭﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٤١٠ /٢ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪.( ٤٢٥ /١ ) .‬‬
‫‪ -٥‬ﻗﺮﺍﺀﺓ ﺍﻟﺮﻓﻊ ﻫﻲ ﻗﺮﺍﺀﺓ ﺃﰊ ﻋﻤﺮﻭ ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺣﺠﺔ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﺍﺑﻦ ﺯﳒﻠﺔ‪ ) .‬ﺹ ‪ ،( ١٧٧‬ﻭﺯﺍﺩ ﺍﻟﻨﺤﺎﺱ ﺍﺑﻦ ﺃﰊ ﻟﻴﻠﻰ‬
‫ﻭﻋﻴﺴﻰ‪ .‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪.( ٤١٣ /١ ) .‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪ ،( ٤١٣ /١ ) .‬ﻭﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.( ٣٠٣ /١ ) .‬‬
‫‪ -٧‬ﻳﻨﻈﺮ‪ :‬ﺍﶈﺮﺭ ﺍﻟﻮﺟﻴﺰ‪ ،‬ﺍﺑﻦ ﻋﻄﻴﺔ‪.( ٥٢٨ /١ ) .‬‬
‫ﺠ ‪‬ﺮﻧ‪‬ـﺎ ﺧِﻼﹶﻟ ‪‬ﻬﻤ‪‬ـﺎ‬
‫ﺖ ﹸﺃ ﹸﻛﹶﻠﻬ‪‬ﺎ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﺗ ﹾﻈِﻠ ‪‬ﻢ ِﻣ‪‬ﻨ ‪‬ﻪ ‪‬ﺷﻴ‪‬ﺌﹰﺎ ‪‬ﻭﹶﻓ ‪‬‬
‫ﺠ‪‬ﻨ‪‬ﺘ‪‬ﻴ ِﻦ ﺁ‪‬ﺗ ‪‬‬
‫‪ -٨‬ﺍﻟﻜﻬﻒ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .(٣٣‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ِ ) :‬ﻛ ﹾﻠﺘ‪‬ﺎ ﺍﹾﻟ ‪‬‬
‫‪‬ﻧﻬ‪‬ﺮﹰﺍ(‪.‬‬
‫‪ -٩‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻔﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.(٤١٠ /٢ ) .‬‬

‫‪١١٢‬‬
‫ﺍﻟﻈﺎﻫﺮ ﺃﹸﻋﺮﺑﺘﺎ ﺇﻋﺮﺍﺏ ﺍﻻﺳﻢ ﺍﳌﻘﺼﻮﺭ ﺍﳌﻔﺮﺩ‪ ،‬ﲝﺮﻛﺎﺕ ﻣﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻷﻟﻒ‪ ،‬ﻛﻤﺎ ﰲ ﺍﻵﻳـﺔ‬
‫‪١‬‬
‫ﺍﻟﻜﺮﳝﺔ‪.‬‬
‫ﻭ) ﻛﻠﺘﺎ( ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻭﻗﻌﺖ ﻣﺒﺘﺪﺃ‪ ،‬ﻭﻗﺪ ﺃﺿﻴﻔﺖ ﺇﱃ ﺍﺳﻢ ﻇﺎﻫﺮ ﻫﻮ ) ﺍﳉﻨـﺘﲔ(‪،‬‬
‫‪٢‬‬
‫ﻭﺧﱪ ﺍﳌﺒﺘﺪﺃ ﲨﻠﺔ ) ﺁﺗﺖ(‪.‬‬
‫ﻼ ﻋﻠﻰ ﻟﻔﻆ ) ﻛﻠﺘﺎ(‪ ،‬ﻷﻥ ) ﻛﻠﺘﺎ( ﻣﻔﺮﺩ ﰲ ﺍﻟﻠﻔﻆ ﻣـﺜﲎ ﰲ‬ ‫ﲪﹰ‬‫ﻭﻗﺪ ﺃﹸﻓﺮﺩ ﻟﻔﻆ ) ﺁﺗﺖ( ‪‬‬
‫‪٤‬‬
‫ﺍﳌﻌﲎ‪ ٣.‬ﻭﱂ ﻳﻘﻞ‪ ) :‬ﺁﺗﺘﺎ(‪ .‬ﻭﺍﳌﻌﲎ‪ :‬ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﺁﺗﺖ ﺃﻛﹸﻠﻬﺎ‪.‬‬
‫ﻭﳚﻮﺯ ﰲ ) ﻛﻼ ﻭﻛﻠﺘﺎ( ﻣﺮﺍﻋﺎﺓ ﻟﻔﻈﻬﻤﺎ‪ ،‬ﻭﻣﺮﺍﻋﺎﺓ ﻣﻌﻨﺎﳘﺎ‪ .‬ﻓﻠﻮ ﻛﺎﻥ ) ﺁﺗﺘـﺎ( ﻟﻜـﺎﻥ‬
‫‪٥‬‬
‫ﺟﺎﺋﺰﺍﹰ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﳌﻌﲎ‪ :‬ﺍﳉﻨ‪‬ﺘﺎﻥ ﻛﻠﺘﺎﳘﺎ ﺁﺗﺘﺎ ﺃ ﹸﻛﻠﹶﻬﻤﺎ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﻌﺮﺏ ﻣﻦ ﻳ‪‬ﺠﺮﻱ ) ﻛﻼ ﻭﻛﻠﺘﺎ( ﻣﻊ ﺍﻻﺳﻢ ﺍﻟﻈﺎﻫﺮ ﳎﺮﺍﳘـﺎ ﻣـﻊ ﺍﻟـﻀﻤﲑ ﰲ‬
‫‪٦‬‬
‫ﺍﻹﻋﺮﺍﺏ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﳚﺮﻳﻬﻤﺎ ﻣﻌﻬﻤﺎ ﺑﺎﻷﻟﻒ ﻣﻄﻠﻘﹰﺎ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ ) :‬ﻭﻗﺪ ﺍﺟﺘﻤﻌﺖ ﺍﻟﻌﺮﺏ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﺍﻷﻟﻒ ﰲ ﻛﻼ ﺍﻟـﺮﺟﻠﲔ ﰲ ﺍﻟﺮﻓـﻊ‬
‫ﺖ ﻛِﻠـ ِﻲ ﺍﻟـﺮﺟﻠﲔ‪،‬‬
‫ﻭﺍﻟﻨﺼﺐ ﻭﺍﳋﻔﺾ ﻭﳘﺎ ﺍﺛﻨﺎﻥ‪ ،‬ﺇﻻ ﺑﲏ ﻛﻨﺎﻧﺔ ﻓﺈ‪‬ﻢ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺭﺃﻳـ ‪‬‬
‫‪٧‬‬
‫ﻭﻣﺮﺭﺕ ﺑﻜﻠ ِﻲ ﺍﻟﺮﺟﻠﲔ‪ ،‬ﻭﻫﻲ ﻗﺒﻴﺤﺔ ﻗﻠﻴﻠﺔ‪ ،‬ﻣ‪‬ﻀﻮﺍ ﻋﻠﻰ ﺍﻟﻘﻴﺎﺱ (‪.‬‬
‫ﻓـ) ﺑﻨﻮ ﻛﻨﺎﻧﺔ ( ﳚﺮﻭﻥ ) ﻛﻼ ﻭﻛﻠﺘﺎ (‪ -‬ﺇﺫﺍ ﺃﺿﻴﻔﺖ ﺇﱃ ﺍﻻﺳﻢ ﺍﻟﻈﺎﻫﺮ‪ -‬ﳎﺮﺍﻫـﺎ ﺇﺫﺍ‬
‫ﺃﺿﻴﻔﺖ ﺇﱃ ﺍﻟﻀﻤﲑ‪ ،‬ﻭﻫﻮ ﺧﻼﻑ ﺍﳌﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﺇﳕﺎ ﻛﺎﻧﺖ ) ﻛﻼ ﻭﻛﻠﺘﺎ( ﰲ ﺣﺎﻟﺔ ﺇﺿﺎﻓﺘﻬﺎ ﺇﱃ ﺍﻻﺳﻢ ﺍﻟﻈﺎﻫﺮ ﺑﺎﻷﻟﻒ‪ ،‬ﻭﺇﺿـﺎﻓﺘﻬﺎ ﺇﱃ‬
‫ﺍﻟﻀﻤﲑ ﺑﺎﻷﻟﻒ ﰲ ﺣﺎﻟﺔ ﺍﻟﺮﻓﻊ‪ ،‬ﻭﺑﺎﻟﻴﺎﺀ ﰲ ﺣﺎﻟﱵ ﺍﻟﻨﺼﺐ ﻭﺍﳉﺮ؛ ﻷ‪‬ﺎ ﺃﺷﺒﻬﺖ ﰲ ﻟﺰﻭﻣﻬﺎ‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻔﺮﺩﺍﺕ ﰲ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻷﺻـﻔﻬﺎﱐ‪ ) .‬ﺹ ‪ ،(٤٤١‬ﻭﺷـﺮﺡ ﺷـﺬﻭﺭ ﺍﻟـﺬﻫﺐ‪ ،‬ﺍﺑـﻦ ﻫـﺸﺎﻡ‪.‬‬
‫) ﺹ ‪ ،(٦٩ -٦٨‬ﻭﳘﻊ ﺍﳍﻮﺍﻣﻊ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪.(١٥١ /١ ) .‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ ) ‪ ،(٤١١ /٢‬ﻭﺍﻹﻣﻼﺀ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ ،(١٠٢ /٢ ) .‬ﻭﺷﺮﺡ ﺷﺬﻭﺭ ﺍﻟﺬﻫﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪.‬‬
‫) ﺹ ‪.(٦٩‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻠﻤﻊ‪ ،‬ﺍﺑﻦ ﺟﲏ‪ ) .‬ﺹ ‪ ،(٨٦‬ﻭﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻋﺮﺍﺑﻪ‪ ،‬ﺍﻟﺰﺟﺎﺝ‪ ،(٢٣٢ /٣ ) .‬ﻭﺍﳌﻘﺘـﺼﺪ‪ ،‬ﺍﳉﺮﺟـﺎﱐ‪.‬‬
‫)‪ ،(١٠٤ /١‬ﻭﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ ،(٨٤٧ /٢ ) .‬ﻭﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﻷﻧﺒﺎﺭﻱ‪ ) .‬ﺹ ‪.(٢٨٦‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻋﺮﺍﺑﻪ‪ ،‬ﺍﻟﺰﺟﺎﺝ‪.(٢٣٢ /٣ ) .‬‬
‫‪ -٥‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.‬‬
‫‪ -٦‬ﺍﳍﻤﻊ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪.(١٥١ /١ ) .‬‬
‫‪ -٧‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻔﺮﺍﺀ‪ .(١٥٧ /٢ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ‪.(٣٣٩ /٧ ) .‬‬
‫‪١١٣‬‬
‫ﺍﻹﺿﺎﻓﺔ ) ﺇﱃ‪ ،‬ﻭﻋﻠﻰ‪ ،‬ﻭﻟﺪﻯ( ﰲ ﺃﻥ ﻛﻼﹰ ﻣﻨﻬﺎ ﻳﻠﺰﻡ ﺍﲰﹰﺎ ﻳﺪﺧﻞ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﻥ ﺩﺧﻠﺖ ﻋﻠﻰ‬
‫ﺍﺳﻢ ﻇﺎﻫﺮ ﻛﺎﻧﺖ ﺑﺎﻷﻟﻒ‪ ،‬ﳓﻮ ) ﺇﱃ ﺯﻳﺪ(‪ ،‬ﻭﺇﻥ ﺩﺧﻠﺖ ﻋﻠﻰ ﺍﳌﻀﻤﺮ ﻗﻠﺒﺖ ﺃﻟﻔﻬﺎ ﻳﺎﺀ‪،‬‬
‫‪١‬‬
‫ﻛﻤﺎ ﰲ ) ﺇﻟﻴﻚ(‪.‬‬
‫ﻭﺍﻟﻘﻮﻝ ﺑﺈﻓﺮﺍﺩ ﻟﻔﻆ ) ﻛﻼ ﻭ ﻛﻠﺘﺎ (‪ ،‬ﻭﻣﻌﻨﺎﳘﺎ ﻣﺜﲎ ﻫﻮ ﻗـﻮﻝ ﺍﻟﺒـﺼﺮﻳﲔ‪ .‬ﻭﺫﻫـﺐ‬
‫‪٢‬‬
‫ﺍﻟﻜﻮﻓﻴﻮﻥ ﺇﱃ ﺃﻥ ﻟﻔﻈﻬﻤﺎ ﻣﺜﲎ‪.‬‬
‫ﻭﻗﺪ ﺭ ‪‬ﺩ ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﺍﻷﻧﺒﺎﺭﻱ ﺣﺠﺞ ﺍﻟﻜﻮﻓﻴﲔ ﻓﻴﻤﺎ ﺫﻫﺒﻮﺍ ﺇﻟﻴﻪ‪ ،‬ﻭﺩﻟﹼﻞ ﻋﻠﻰ ﺇﻓﺮﺍﺩ ) ﻛﻼ‬
‫ﻭﻛﻠﺘﺎ( ﰲ ﺍﻟﻠﻔﻆ ﺑﺈﺿﺎﻓﺘﻬﺎ ﺇﱃ ﺍﳌﺜﲎ‪ ،‬ﻓﺘﻘﻮﻝ‪ :‬ﺟﺎﺀﱐ ﻛﻼ ﺃﺧﻮﻳـﻚ‪ ،‬ﻭﺭﺃﻳـﺖ ﻛـﻼ‬
‫ﺃﺧﻮﻳﻚ‪ ،‬ﻭﻣﺮﺭﺕ ﺑﻜﻼ ﺃﺧﻮﻳﻚ‪ ،‬ﻭﺟﺎﺀﱐ ﺃﺧﻮﺍﻙ ﻛﻼﳘﺎ‪ ،‬ﻭﺭﺃﻳﺘﻬﻤﺎ ﻛﻠﻴﻬﻤﺎ‪ ،‬ﻭﻣـﺮﺭﺕ‬
‫‪٣‬‬
‫‪‬ﻤﺎ ﻛﻠﻴﻬﻤﺎ‪ ،‬ﻓﻠﻮ ﻛﺎﻧﺖ ﺍﻟﺘﺜﻨﻴﺔ ﻓﻴﻬﻤﺎ ﻟﻔﻈﻴﺔ ﳌﺎ ﺟﺎﺯ ﺇﺿﺎﻓﺘﻬﻤﺎ ﺇﱃ ﺍﻟﺸﻲﺀ ﻧﻔﺴﻪ‪.‬‬
‫‪٤‬‬
‫ﻭﺍﻷﻟﻒ ﺍﻟﱵ ﰲ ) ﻛﻼ ﻭﻛﻠﺘﺎ ( ﻟﻴﺴﺖ ﻟﻠﺘﺜﻨﻴﺔ ﺑﺪﻟﻴﻞ ﺟﻮﺍﺯ ﺇﻣﺎﻟﺘﻬﺎ‪.‬‬
‫ﻭﻣﺬﻫﺐ ﺳﻴﺒﻮﻳﻪ ﺃﻥ ﺍﻷﻟﻒ ﰲ ) ﻛﻼ ﻭﻛﻠﺘﺎ ( ﻫﻲ ﺃﻟﻒ ﺗﺄﻧﻴﺚ‪ ،‬ﻭﺍﻟﺘﺎﺀ ﻋﻨﺪﻩ ﲟﱰﻟﺔ ﺍﻟﻮﺍﻭ‬
‫‪٥‬‬
‫ﰲ ﺷِﺮﻭﻯ‪ ،‬ﻭﺗﻜﻮﻥ ﻋﻠﻰ ﻭﺯﻥ ) ِﻓﻌ‪‬ﻠﻰ(‪.‬‬
‫ﻭﺍﻟﺮﺍﺟﺢ ﺇﻓﺮﺍﺩ ) ﻛﻼ ﻭﻛﻠﺘﺎ ( ﻟﻔﻈﹰﺎ‪ ،‬ﻭﺗﺜﻨﻴﺘﻬﻤﺎ ﰲ ﺍﳌﻌﲎ‪ ،‬ﻟﻘﻮﺓ ﺍﻷﺩﻟﺔ ﻋﻠـﻰ ﺫﻟـﻚ‪،‬‬
‫ﻭﻭﺭﻭﺩ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ﺑﻪ‪.‬‬
‫‪٦‬‬
‫ﻗﺎﻝ ﺍﻟﺰﺭﻛﺸﻲ‪ ) :‬ﻭﺍﻟﻔﺼﻴﺢ ﻣﺮﺍﻋﺎﺓ ﺍﻟﻠﻔﻆ‪ ،‬ﻷﻧﻪ ﺍﻟﺬﻱ ﻭﺭﺩ ﺑﻪ ﺍﻟﻘﺮﺁﻥ (‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،(٤١١ /٢ ) .‬ﻭﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴـﺔ‪ ،‬ﺍﻷﻧﺒـﺎﺭﻱ‪ ) .‬ﺹ ‪ ،(٢٨٩‬ﻭﺷـﺮﺡ‬
‫ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ ﻳﻌﻴﺶ‪.(٥٥ -٥٤ /١ ) .‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺍﻹﻧﺼﺎﻑ‪ ،‬ﺍﻷﻧﺒﺎﺭﻱ‪ ،(٤٤٨ -٤٤٧ /٢ ) .‬ﻭﺍﳍﻤﻊ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪.(١٥١ /١ ) .‬‬
‫‪ -٣‬ﺍﻹﻧﺼﺎﻑ‪ ،‬ﺍﻷﻧﺒﺎﺭﻱ‪ .(٤٤٨ /٢ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﻟﱪﻫﺎﻥ‪ ،‬ﺍﻟﺰﺭﻛﺸﻲ‪.(٣٢٦ /٤ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺍﻹﻧﺼﺎﻑ‪ ،‬ﺍﻷﻧﺒﺎﺭﻱ‪ ،(٤٤٩ -٤٤٨ /٢ ) .‬ﻭﺍﻹﻣﺎﻟﺔ ﻫﻲ ﻗﺮﺍﺀﺓ ﲪﺰﺓ ﻭﺍﻟﻜﺴﺎﺋﻲ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺇﺑﺮﺍﺯ ﺍﳌﻌﺎﱐ‪ ،‬ﺃﺑﻮ‬
‫ﺷﺎﻣﺔ‪ ،(٢٢١ /١ ) .‬ﻭﺇﲢﺎﻑ ﻓﻀﻼﺀ ﺍﻟﺒﺸﺮ‪ ،‬ﺍﻟﺪﻣﻴﺎﻃﻲ‪ ) .‬ﺹ ‪ .(٣٣٦‬ﻭﻗﺮﺃ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ) ﻛ ﹼﻞ ﺍﳉﻨﺘﲔ ﺁﺗﻰ ﹸﺃﻛﹸﻠﻪ (‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ ) :‬ﻭﻣﻌﻨﺎﻩ ﻛﻞ ﺷﻲﺀ ﻣﻦ ﲦﺮ ﺍﳉﻨﺘﲔ ﺁﺗﻰ ﺃﻛﻠﻪ (‪ .‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪.( ١٢٠ /٢ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،(٣٦٤ /٣ ) .‬ﻭﺳﺮ ﺻﻨﺎﻋﺔ ﺍﻹﻋﺮﺍﺏ‪ ،‬ﺍﺑـﻦ ﺟـﲏ‪ ،(١٥١ /١ ) .‬ﻭﺍﻹﲢـﺎﻑ‪ ،‬ﺍﻟـﺪﻣﻴﺎﻃﻲ‪.‬‬
‫) ﺹ ‪.(٣٦٦‬‬
‫‪ -٦‬ﺍﻟﱪﻫﺎﻥ‪ ،‬ﺍﻟﺰﺭﻛﺸﻲ‪.(٣٢٦ /٤ ) .‬‬
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 ‫ﻣﺒﺤﺚ ﺍﻟﻨﻌﺖ‪:‬‬

‫ﺍﻛﺘﻔﻰ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﰲ ﺍﻻﺳﺘﺸﻬﺎﺩ ﻋﻠﻰ ﺍﻟﻨﻌﺖ ﺑﺂﻳﺔ ﻗﺮﺁﻧﻴﺔ ﻭﺍﺣﺪﺓ‪.‬‬

‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﹶﻟ ِﻜ ِﻦ ﺍﻟﺮ‪‬ﺍ ِﺳﺨ‪‬ﻮ ﹶﻥ ﻓِﻲ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﻣِ ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ِﺑﻤ‪‬ﺎ ﹸﺃ‪‬ﻧ ِﺰ ﹶﻝ‬
‫ﲔ ﺍﻟﺼ‪‬ﻼ ﹶﺓ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆﺗ‪‬ﻮ ﹶﻥ ﺍﻟﺰ‪‬ﻛﹶﺎ ﹶﺓ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣﻨ‪‬ـﻮ ﹶﻥ ﺑِﺎﻟﻠﱠـ ِﻪ‬
‫ﻚ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﻘِﻴ ِﻤ ‪‬‬
‫ﻚ ‪‬ﻭﻣ‪‬ﺎ ﹸﺃ‪‬ﻧ ِﺰ ﹶﻝ ِﻣ ‪‬ﻦ ﹶﻗ ‪‬ﺒ ِﻠ ‪‬‬
‫ِﺇﹶﻟ ‪‬ﻴ ‪‬‬
‫‪١‬‬
‫ﻭ‪‬ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ‪.‬‬
‫) ﻛﻞ ﻧﻌﺖ ﺃﹸﺭﻳﺪ ﺑﻪ ﺍﳌﺪﺡ ﺃﻭ ﺍﻟﺬﻡ ﻭﺟﺎﺀ ﺑﻌﺪ ﺗﻜﺮﻳﺮ ﺟﺎﺯ ﻗﻄﻌﻪ ﻋﻦ ﺇﻋﺮﺍﺏ ﻣﺎ ﻗﺒﻠﻪ‪ ،‬ﻓﺘﻨﺼﺒﻪ‬
‫ﺕ ﺑﺎﻟﺮﺟ ِﻞ ﺍﻟﻜﺮ ِﱘ ﺍﻟﻌﺎﻗ ﹶﻞ ﺍﳉﻠﻴ ﹶﻞ‪.‬‬
‫ﺃﺑﺪﹰﺍ ﺑﺈﺿﻤﺎﺭ ﻓﻌﻞ‪ ،‬ﻭﺗﺮﻓﻌﻪ ﺃﺑﺪﹰﺍ ﺑﺈﺿﻤﺎﺭ ﺍﳌﺒﺘﺪﺃ‪ .‬ﻣﺜﺎﻟﻪ‪ :‬ﻣﺮﺭ ‪‬‬
‫ﻓﺈﻥ ﺷﺌﺖ ﺟﻌﻠﺖ ﺍﻟﻜﻞ ﺑﺎﺑﹰﺎ ﻭﺍﺣﺪﹰﺍ ﰲ ﺍﻹﻋﺮﺍﺏ‪ .‬ﻭﺇﻥ ﺷﺌﺖ ﻧﺼﺒﺖ ) ﺍﻟﻌﺎﻗـﻞ(‪ ،‬ﻭﺭﻓﻌـﺖ‬
‫) ﺍﳉﻠﻴﻞ(‪ ،‬ﻓﻨﺼﺐ) ﺍﻟﻌﺎﻗﻞ( ﺑﺈﺿﻤﺎﺭ ) ﺃﻋﲏ( ﺃﻭ ) ﺃﺫﻛﺮ(‪ ،‬ﻭﺭﻓﻊ ) ﺍﳉﻠﻴﻞ( ﺑﺈﺿﻤﺎﺭ ) ﻫﻮ(‪.‬‬
‫ﻭﻛ ﹲﻞ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﺎﺻﺐ ﻭﺍﻟﺮﺍﻓﻊ ﻻ ﻳﻈﻬﺮ‪ ،‬ﻭﺇﳕﺎ ﻳﻌﺘﻘﺪ ﺍﻟﺮﻓﻊ ﺑﺈﺿﻤﺎﺭ ﻫﻮ‪ ،‬ﻭﺍﻟﻨﺼﺐ ﺑﺈﺿـﻤﺎﺭ‬
‫ﺃﻋﲏ‪.‬‬
‫ﻭﻻ ﻳﺴﺘﻌﻤﻞ ﻫﺬﺍ ﺍﻟﻘﻄﻊ ﰲ ﺍﳌﺪﺡ ﺃﻭ ﺍﻟﺬﻡ ﺇﻻ ﺑﺼﻔﺔ ﺗﺪﻝ ﻋﻠﻰ ﺫﻟﻚ‪ .‬ﻣﺜﺎﻝ ﺫﻟـﻚ‪ :‬ﺍﻟﻌـﺎﱂ‬
‫ﻭﺍﻟﻌﺎﻗﻞ ﻭﺍﳉﻠﻴﻞ ﻭﳓﻮﻩ ﰲ ﺍﳌﺪﺡ‪ ،‬ﻭﺍﳉﺎﻫﻞ ﻭﺍﻟﺒﺨﻴﻞ ﻭﺍﻟﻠﺌﻴﻢ ﻭﳓﻮﻩ ﰲ ﺍﻟﺬﻡ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﻟﺼﻨﺎﺋﻊ ﻭﳓﻮﻫﺎ ﳑﺎ ﻟﻴﺲ ﻓﻴﻪ ﻣﻌﲎ ﻣﺪﺡ ﻭﻻ ﺫﻡ ﻓﻼ ﻳﺴﺘﺤﺐ ﻓﻴﻪ ﺍﻟﻘﻄﻊ ﺑﻞ ﳚﺮﻱ ﻋﻠﻰ‬
‫‪٢‬‬
‫ﺕ ﺑﺰﻳ ٍﺪ ﺍﳌﻌﻠ ِﻢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺒﺰﺍﺯ‪ ،‬ﻭﳓﻮﻩ(‪.‬‬
‫ﻣﻨﻬﺎﺝ ﺍﳌﻨﻌﻮﺕ ﰲ ﺇﻋﺮﺍﺑﻪ‪ ،‬ﻣﺜﻞ‪ :‬ﻣﺮﺭ ‪‬‬
‫ﻭﻗﺪ ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﻋﻠﻰ ﺟﻮﺍﺯ ﻗﻄﻊ ﺍﳌﺪﺡ ﻭﺍﻟﺬﻡ‪ ،‬ﻷ‪‬ﻤﺎ ﻣﻦ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ‬
‫ﻳﺴﺘﺤﺐ ﻓﻴﻬﺎ ﺍﻹﺳﻬﺎﺏ ﻭﺍﻹﻃﺎﻟﺔ‪ ،‬ﳑﺎ ﻳﺆﺩﻱ ﺇﱃ ﻭﺟﻮﺏ ﺗﻜﺮﻳﺮ ﺍﻟﻨﻌﺖ‪.‬‬
‫ﻓﻨﺼﺐ ) ﺍﳌﻘﻴﻤﲔ ( ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻳﻜﻮﻥ ﻋﻠﻰ ﺇﺿﻤﺎﺭ ﻓﻌﻞ ﺗﻘﺪﻳﺮﻩ‪ :‬ﺃﻋﲏ‪ ،‬ﺃﻭ ﺃﻣﺪﺡ‪ ،‬ﺃﻭ‬
‫‪٣‬‬
‫ﺃﺫﻛﺮ‪ .‬ﻭﺍﺭﺗﻔﻊ ) ﺍﳌﺆﺗﻮﻥ( ﺑﺈﺿﻤﺎﺭ ﺍﳌﺒﺘﺪﺃ‪ .‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻫﻢ ﺍﳌﺆﺗﻮﻥ‪.‬‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ .‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٤١٩ -٤١٨ /٢ ) .‬ﺍﻟﻨﺴﺎﺀ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.(١٦٢‬‬
‫‪ -٢‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.(٤١٨ -٤١٧ /٢ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،(٤٠٨ /٢ ) .‬ﻭﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤـﺎﺱ‪ ،(٥٠٤ /١ ) .‬ﻭﺍﻟﺘﺒﻴـﺎﻥ‪،‬‬
‫ﺍﻟﻌﻜﱪﻱ‪ ،(٤٠٧ /١ ) .‬ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺍﻷﻧﺒﺎﺭﻱ‪.(٤٦٨ /٢ ) .‬‬
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‫ﻭﻫﻮ ﻗﻮﻝ ﺳﻴﺒﻮﻳﻪ‪ ١،‬ﻭﻣﺬﻫﺐ ﺍﻟﺒﺼﺮﻳﲔ‪ ٢.‬ﻗﺎﻝ ﺍﺑﻦ ﻋﻄﻴﺔ‪ ) :‬ﻭﺫﻫﺐ ﺇﱃ ﻫﺬﺍ ﺍﳌﻌﲎ ﺑﻌﺾ‬
‫‪٣‬‬
‫ﳓﻮﻳﻲ ﺍﻟﻜﻮﻓﺔ ﻭﺍﻟﺒﺼﺮﺓ (‪.‬‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﺟﺮﺕ ﻋﺎﺩﺓ ﺍﻟﻌﺮﺏ ﺣﻴﺚ ﺇ‪‬ﺎ ﲣﺎﻟﻒ ﰲ ﺇﻋﺮﺍﺏ ﺻﻔﺔ ﺍﻟﺸﻲﺀ ﺍﻟﻮﺍﺣﺪ ﻭﻧﻌﺘﻪ‬
‫ﺇﺫﺍ ﺗﻄﺎﻭﻟﺖ ﺑﺎﳌﺪﺡ ﻭﺍﻟﺬﻡ‪ ،‬ﻓﲑﻓﻌﻮﻥ ﺇﺫﺍ ﻛﺎﻥ ﺍﻻﺳﻢ ﻣﺮﻓﻮﻋﺎﹰ‪ ،‬ﻭﻳﻨﺼﺒﻮﻥ ﺃﺣﻴﺎﻧﹰﺎ ﻟﻠﻤـﺪﺡ‬
‫‪٤‬‬
‫ﺇﺧﺮﺍﺟﹰﺎ ﻟﻪ ﻋﻦ ﺍﻟﻜﻼﻡ ﺍﳌﺘﺒﻊ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺰﺭﻛﺸﻲ‪ ) :‬ﻭﺍﻋﻠﻢ ﺃﻥ ﻣﺮﺍﺩ ﺍﳌﺎﺩﺡ ﺇﺑﺎﻧﺔ ﺍﳌﻤﺪﻭﺡ ﻣﻦ ﻏﲑﻩ‪ ،‬ﻓﻼ ‪‬ﺑ ‪‬ﺪ ﻣﻦ ﺇﺑﺎﻧﺔ ﺇﻋﺮﺍﺑﻪ‬
‫‪٥‬‬
‫ﻋﻦ ﻏﲑﻩ‪ ،‬ﻟﻴﺪﻝ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﺍﳌﻌﲎ ﺍﳌﻘﺼﻮﺩ (‪.‬‬
‫ﻓﺎﳌﺨﺎﻟﻔﺔ ﰲ ﺍﻹﻋﺮﺍﺏ ﻗﺪ ﺗﺆﺩﻱ ﺇﱃ ﺇﺑﺎﻧﺔ ﺍﳌﻌﲎ ﻭﺗﻮﺿﻴﺤﻪ ﻭﻟﻔﺖ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻪ ﻋﻠﻰ ﺳﺒﻴﻞ‬
‫ﺍﻻﻫﺘﻤﺎﻡ‪.‬‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻓﺈﻥ ﺧﱪ ) ﺍﻟﺮﺍﺳﺨﻮﻥ( ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻫﻮ ) ﻳﺆﻣﻨﻮﻥ(‪ ،‬ﻓﺈﻥ ﺟ‪‬ﻌـﻞ‬
‫ﺍﳋﱪ ) ﺃﻭﻟﺌﻚ ﺳﻨﺆﺗﻴﻬﻢ(‪ ،‬ﱂ ﳚﺰ ﻧﺼﺐ ) ﺍﳌﻘﻴﻤﲔ( ﻋﻠﻰ ﺍﳌﺪﺡ‪ ،‬ﻷﻧﻪ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﻌﺪ‬
‫‪٦‬‬
‫ﲤﺎﻡ ﺍﻟﻜﻼﻡ‪.‬‬
‫‪٧‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ‪ ) :‬ﻭﻣﻦ ﺟﻌﻞ ﺍﳋﱪ ) ﺃﻭﻟﺌﻚ ﺳﻨﺆﺗﻴﻬﻢ( ﻓﻘﻮﻟﻪ ﺿﻌﻴﻒ(‪.‬‬
‫ﻭﺣﻜﻰ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ ﻋﻦ ﺑﻌﻀﻬﻢ ﺃﻥ ﻧﺼﺐ ) ﺍﳌﻘﻴﻤﲔ( ﻋﻠﻰ ﺍﳌﺪﺡ ﻏﲑ ﺟﺎﺋﺰ ﻭﻫﻮ‬
‫‪٨‬‬
‫ﰲ ﻭﺳﻂ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﳌﺎ ﻳﺘﻢ ﺧﱪ ﺍﻻﺑﺘﺪﺍﺀ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻫﻮ ﻭﺍﺣﺪ ﻣﻦ ﺃﻭﺟﻪ ﺇﻋﺮﺍﺑﻴﺔ ﻗﻴﻠﺖ ﰲ ) ﺍﳌﻘﻴﻤﲔ(‪ ،‬ﺃﺷﻬﺮﻫﺎ‪:‬‬

‫‪ -١‬ﻗﺎﻝ ﺳﻴﺒﻮﻳﻪ‪ ) :‬ﻫﺬﺍ ﺑﺎﺏ ﻣﺎ ﻳﻨﺼﺐ ﻋﻠﻰ ﺍﻟﺘﻌﻈﻴﻢ ﻭﺍﳌﺪﺡ(‪ .‬ﺍﻟﻜﺘﺎﺏ‪.( ٦٣ /٢ ) .‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻋﺮﺍﺑﻪ‪ ،‬ﺍﻟﺰﺟﺎﺝ‪ ،(١٠٧ /٢ ) .‬ﻭﺍﻹﻣﻼﺀ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.(٢٠٢ /١ ) .‬‬
‫‪ -٣‬ﺍﶈﺮﺭﺍﻟﻮﺟﻴﺰ‪ ،‬ﺍﺑﻦ ﻋﻄﻴﺔ‪ .(١٣٥ /٢ ) .‬ﻭﻟﻠﻮﻗﻮﻑ ﻋﻠﻰ ﻫﺬﻩ ﺍﻵﺭﺍﺀ ﻭﻧﺴﺒﺘﻬﺎ‪ ،‬ﻳﻨﻈﺮ‪ :‬ﻣﻌـﺎﱐ ﺍﻟﻘـﺮﺁﻥ‪ ،‬ﺍﻟﻔـﺮﺍﺀ‪.‬‬
‫) ‪ ،(٨٤ /١‬ﻭﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻷﺧﻔﺶ‪ ،(٣٤٨ /١ ) .‬ﻭﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻋﺮﺍﺑﻪ‪ ،‬ﺍﻟﺰﺟﺎﺝ‪ ،(١٠٦ /٢ ) .‬ﻭﺭﺻﻒ ﺍﳌﺒﺎﱐ‪،‬‬
‫ﺍﳌﺎﻟﻘﻲ‪ ) .‬ﺹ ‪(٤٧٨‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻔﺮﺍﺀ‪ ،(٨٣ /١ ) .‬ﻭﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ‪ ،‬ﺍﺑﻦ ﺟﺮﻳﺮ‪.(٢٦ -٢٥ /١ ) .‬‬
‫‪ -٥‬ﺍﻟﱪﻫﺎﻥ‪ ،‬ﺍﻟﺰﺭﻛﺸﻲ‪ .(١٩٨ /٣ ) .‬ﻭﻗﺪ ﺣﻜﻰ ﺍﻟﺰﺭﻛﺸﻲ ﺃﻧﻪ ﺟﻌﻞ ) ﻭﺍﳌﻘﻴﻤﲔ ﺍﻟﺼﻼﺓ( ﻣﻦ ﻗﺒﻴـﻞ ﺍﻻﻟﺘﻔـﺎﺕ‪.‬‬
‫ﺍﻟﱪﻫﺎﻥ‪.(٣٢٥ /٣ ) .‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﻣﺸﻜﻞ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻘﻴﺴﻲ‪.(٢١٢ /١ ) .‬‬
‫‪ -٧‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪.(٤١١ /٣ ) .‬‬
‫‪ -٨‬ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ‪ ،‬ﺍﺑﻦ ﺟﺮﻳﺮ‪.(٢٥ /٦ ) .‬‬
‫‪١١٦‬‬
 ‫‪ -١‬ﺃﻥ ) ﺍﳌﻘﻴﻤﲔ( ﻣﻌﻄﻮﻑ ﻋﻠﻰ ) ﻣﺎ (‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻳﺆﻣﻨﻮﻥ ﲟﺎ ﺃﹸﻧﺰﻝ ﺇﻟﻴﻚ‪،‬‬
‫ﻭﺑﺎﳌﻘﻴﻤﲔ‪ ١.‬ﻭﻗﺪ ﻋﺰﺍﻩ ﺍﻟﻔﺮﺍﺀ‪ ٢‬ﻭﺍﻟﻨﺤﺎﺱ‪ ٣‬ﻟﻠﻜﺴﺎﺋﻲ‪ .‬ﻭﻗﺎﻝ ﻋﻨﻪ ﺍﻟﻨﺤﺎﺱ‪ ) :‬ﻭﻫﺬﺍ‬
‫‪٤‬‬
‫ﺑﻌﻴﺪ(‪.‬‬
‫ﻭﻗﺪ ﺍﺧﺘﺎﺭﻩ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ ﺑﻘﻮﻟﻪ‪ ):‬ﻭﺃﻭﱃ ﺍﻷﻗﻮﺍﻝ ﻋﻨﺪﻱ ﺑﺎﻟﺼﻮﺍﺏ ﺃﻥ ﻳﻜـﻮﻥ‬
‫) ﺍﳌﻘﻴﻤﲔ( ﰲ ﻣﻮﺿﻊ ﺧﻔﺾ ﻧﺴﻘﹰﺎ ﻋﻠﻰ ﻣﺎ ﺍﻟﱵ ﰲ ﻗﻮﻟﻪ‪ :‬ﲟﺎ ﺃﻧﺰﻝ ﺇﻟﻴﻚ ﻭﻣﺎ ﺃﻧﺰﻝ ﻣﻦ‬
‫ﻗﺒﻠﻚ‪ ،‬ﻭﺃﻥ ﻳﻮﺟﻪ ﻣﻌﲎ ﺍﳌﻘﻴﻤﲔ ﺍﻟﺼﻼﺓ ﺇﱃ ﺍﳌﻼﺋﻜﺔ(‪ ٥.‬ﻭﺭﺩ‪‬ﻩ ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﺍﻷﻧﺒﺎﺭﻱ‬
‫ﺑﻘﻮﻟﻪ‪ ) :‬ﺃﻧ‪‬ﺎ ﻻ ﻧﺴﻠﻢ ﺃﻧﻪ ﰲ ﻣﻮﺿﻊ ﺟﺮ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﻋﻠﻰ ﺍﳌﺪﺡ ﺑﺘﻘﺪﻳﺮ‬
‫ﻓﻌﻞ‪ ،‬ﻭﺗﻘﺪﻳﺮﻩ‪ :‬ﺃﻋﲏ ﺍﳌﻘﻴﻤﲔ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﻌﺮﺏ ﺗﻨﺼﺐ ﻋﻠﻰ ﺍﳌﺪﺡ ﻋﻨـﺪ ﺗﻜـﺮﺭ‬
‫‪٦‬‬
‫ﺍﻟﻌﻄﻒ‪ ،‬ﻭﺍﻟﻮﺻﻒ‪ ،‬ﻭﻗﺪ ﻳﺴﺘﺄﻧﻒ ﻓﲑﻓﻊ(‪.‬‬
‫ﻭﻗﻴﻞ ﺇﻥ ﺍﻟﺘﻘﺪﻳﺮ ﻋﻠﻰ ﺣﺬﻑ ﻣﻀﺎﻑ‪ ،‬ﺃﻱ‪ :‬ﻭﺑﺪﻳﻦ ﺍﳌﻘﻴﻤﲔ‪ .‬ﻓﻴﻜـﻮﻥ ﺑـﺬﻟﻚ ﰲ‬
‫‪٧‬‬
‫ﻣﻮﺿﻊ ﺧﻔﺾ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﳌﺮﺍﺩ ‪‬ﻢ ﺍﳌﺆﻣﻨﲔ ﺃﻭ ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫ﻭﺑﺬﻟﻚ ﻓﻘﺪ ﺍﺧﺘ‪‬ﻠﻒ ﰲ ) ﺍﳌﻘﻴﻤﲔ(‪ ،‬ﻓﻘﻴﻞ ﻫﻢ ﺍﳌﻼﺋﻜﺔ‪ ،‬ﻭﻗﻴﻞ ﻫﻢ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﻗﻴﻞ ﻫﻢ‬
‫‪٨‬‬
‫ﺍﳌﺆﻣﻨﻮﻥ‪.‬‬
‫‪ -٢‬ﺃﻥ ﻳﻜﻮﻥ ) ﺍﳌﻘﻴﻤﲔ( ﻣﻌﻄﻮﻓﹰﺎ ﻋﻠﻰ ) ﻗﺒﻞ(‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻭﻣﻦ ﻗﺒﻞ ﺍﳌﻘﻴﻤﲔ‪ ،‬ﻓﺤﺬﻑ‬
‫‪٩‬‬
‫ﺍﳌﻀﺎﻑ ) ﻗﺒﻞ( ﻭﺃﹸﻗﻴﻢ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﻣﻘﺎﻣﻪ‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺍﶈﺮﺭ ﺍﻟﻮﺟﻴﺰ‪ ،‬ﺍﺑﻦ ﻋﻄﻴﺔ‪ ،(١٣٥ /٢ ) .‬ﻭﺍﻹﻣﻼﺀ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.(٢٠٢ /١ ) .‬‬

‫‪ -٢‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻔﺮﺍﺀ‪.(٨٤ /١ ) .‬‬
‫‪ -٣‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪.(٥٠٦ -٥٠٤ /١ ) .‬‬
‫‪ -٤‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.‬‬
‫‪ -٥‬ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ‪ ،‬ﺍﺑﻦ ﺟﺮﻳﺮ‪.(٢٦ /٦ ) .‬‬
‫‪ -٦‬ﺍﻹﻧﺼﺎﻑ‪ ،‬ﺍﻷﻧﺒﺎﺭﻱ‪.(٤٦٨ /٢ ) .‬‬
‫‪ -٧‬ﻳﻨﻈﺮ‪ :‬ﺍﻹﻣﻼﺀ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.(٢٠٢ /١ ) .‬‬
‫‪ -٨‬ﻳﻨﻈﺮ‪ :‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪ ،(٥٠٤ /١ ) .‬ﻭﺍﻟﺘﻔﺴﲑ ﺍﻟﻜﺒﲑ‪ ،‬ﺍﻟﻔﺨﺮ ﺍﻟـﺮﺍﺯﻱ‪ ،(٨٣ /١١ ) .‬ﻭﺍﻹﻧـﺼﺎﻑ‪،‬‬
‫ﺍﻷﻧﺒﺎﺭﻱ‪.(٤٦٣ /٢ ) .‬‬
‫‪ -٩‬ﻳﻨﻈﺮ‪ : :‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪ ،(٥٠٤ /١ ) .‬ﻭﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.(٤٠٨ -٤٠٧ /١ ) .‬‬
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 ‫ﻭﺍﻷﻗﻮﺍﻝ ﺍﳌﺬﻛﻮﺭﺓ ﻫﻲ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﳉﻤﻬﻮﺭ ﺑﺎﻟﻴﺎﺀ‪ ١.‬ﻭﻗﺮﺃ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﻭﻋﺎﺻﻢ‬
‫ﺍﳉﺤﺪﺭﻱ‪ - ،‬ﻭﺍﺧ‪‬ﺘﻠﻒ ﰲ ﻗﺮﺍﺀﺓ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ -‬ﺑﺎﻟﻮﺍﻭ‪ ) ،‬ﻭﺍﳌﻘﻴﻤﻮﻥ( ﻋﻄﻔﹰﺎ ﻋﻠﻰ‬
‫‪٢‬‬
‫) ﺍﳌﺆﻣﻨﻮﻥ (‪.‬‬
‫ﻭﻳﺘﺮﺟﺢ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻣﻮﺍﻓﻘﹰﺎ ﰲ ﺫﻟﻚ ﺳﻴﺒﻮﻳﻪ ﻭﺍﻟﺒﺼﺮﻳﲔ‪.‬‬
‫ﻭﻫﻮ ﻭﺟﻪ ﺍﻟﻨﺼﺐ ﰲ ) ﺍﳌﻘﻴﻤﲔ ( ﻋﻠﻰ ﺍﳌﺪﺡ‪ .‬ﻟﻘﺮﺏ ﺗﻘـﺪﻳﺮﻩ‪ ،‬ﻭﻗـﻮﺓ ﺍﻷﺩﻟـﺔ ﻋﻠﻴـﻪ‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ ،(٤٠٧ /١ ) .‬ﻭﺍﻹﲢﺎﻑ‪ ،‬ﺍﻟﺪﻣﻴﺎﻃﻲ‪ ) .‬ﺹ ‪.(٢٤٨‬‬

‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪ ،(٥٠٦ /١ ) .‬ﻭﺯﺍﺩ ﺍﳌﺴﲑ‪ ،‬ﺍﺑﻦ ﺍﳉﻮﺯﻱ‪ .(٢٥١ /٢ ) .‬ﻭﺍﻹﻣﻼﺀ‪ ،‬ﺍﻟﻌﻜـﱪﻱ‪.‬‬
‫) ‪.(٢٠٢ /١‬‬
‫‪١١٨‬‬
 ‫ﻣﺒﺤﺚ ﺍﻟﺒﺪﻝ‪:‬‬

‫ﻋﺮ‪‬ﻑ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺍﻟﺒﺪﻝ‪ ،‬ﻭﺫﻛﺮ ﺃﻗﺴﺎﻣﻪ‪ ،‬ﻭﺍﺳﺘﺸﻬﺪ ﻋﻠﻴﻪ ﺑﺘﺴﻌﺔ ﺷﻮﺍﻫﺪ ﻗﺮﺁﻧﻴﺔ‪ ١‬ﺑﻌـﺪ ﺃﻥ‬
‫ﻗﺴﻤﻬﺎ ﻋﻠﻰ ﻣﺴﺎﺋﻞ‪ ،‬ﺗﺄﰐ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻵﰐ‪:‬‬
‫‪٢‬‬
‫ﺖ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻢ ‪.‬‬
‫ﻁ ﺍﻟﱠﺬِﻳ ‪‬ﻦ ﹶﺃ‪‬ﻧ ‪‬ﻌ ‪‬ﻤ ‪‬‬
‫ﺻﺮ‪‬ﺍ ﹶ‬
‫ﺴ‪‬ﺘﻘِﻴ ‪‬ﻢ ‪ِ ،‬‬
‫ﻁ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﺍ ‪‬ﻫ ِﺪﻧ‪‬ﺎ ﺍﻟﺼ‪‬ﺮ‪‬ﺍ ﹶ‬
‫ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ‪‬ﺎﺗﲔ ﺍﻵﻳﺘﲔ ﻋﻠﻰ ﺑﺪﻝ ﺍﻟﻜﻞ ﻣﻦ ﺍﻟﻜﻞ‪ ،‬ﻭﻋﻠﻰ ﻣﺴﺄﻟﺔ ﺑﺪﻝ ﻣﻌﺮﻓﺔ ﻣﻦ‬
‫ﻣﻌﺮﻓﺔ‪.‬‬
‫ﻓـ ) ﺍﻟﺼﺮﺍﻁ ( ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻣﻌﺮﻓﺔ ﺑﺎﻷﻟﻒ ﻭﺍﻟﻼﻡ‪ ،‬ﻭ) ﺻـﺮﺍﻁ ﺍﻟـﺬﻳﻦ ( ﻣﻌـﺮﻑ‬
‫‪٣‬‬
‫ﺑﺎﻹﺿﺎﻓﺔ‪ ،‬ﻭﳘﺎ ﻟﺸﻲﺀ ﻭﺍﺣﺪ‪ ،‬ﻷﻥ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﻫﻮ ﺻﺮﺍﻁ ﻣﻦ ﺃﻧﻌﻢ ﻋﻠﻴﻬﻢ‪.‬‬
‫ﻭ) ﺍﻟﺼﺮﺍﻁ ( ﻣﻔﻌﻮﻝ ﺑﻪ ﺛﺎﻥ ﻟﻠﻔﻌﻞ ) ﺍﻫ ِﺪ (‪ ،‬ﻭ) ﺍﳌﺴﺘﻘﻴﻢ ( ﺻﻔﺔ ﻟﻠﺼﺮﺍﻁ‪ ،‬ﻭ) ﺻـﺮﺍﻁ (‬
‫ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺃﻧﻪ ﺑﺪﻝ ﻣﻦ ) ﺍﻟﺼﺮﺍﻁ (‪ ،‬ﺑﺪﻝ ﻛﻞ ﻣﻦ ﻛﻞ‪ .‬ﻭﺍﻟﺘﻘـﺪﻳﺮ‪ :‬ﺍﻫـﺪﻧﺎ ﺍﻟـﺼﺮﺍﻁ‬
‫‪٤‬‬
‫ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﺍﻫﺪﻧﺎ ﺻﺮﺍﻁ ﺍﻟﺬﻳﻦ ﺃﻧﻌﻤﺖ ﻋﻠﻴﻬﻢ‪ ،‬ﻷﻥ ﺍﻟﺒﺪﻝ ﻋﻠﻰ ﻧﻴﺔ ﺗﻜﺮﻳﺮ ﺍﻟﻌﺎﻣﻞ‪.‬‬

‫‪٥‬‬
‫ﲔ ‪‬ﻣﻔﹶﺎﺯﹰﺍ ‪ ،‬ﺣﺪ‪‬ﺍِﺋ ‪‬ﻖ ‪‬ﻭﹶﺃ ‪‬ﻋﻨ‪‬ﺎﺑ‪‬ﺎ ‪.‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ِ  :‬ﺇﻥﱠ ِﻟ ﹾﻠ ‪‬ﻤﺘ‪ِ ‬ﻘ ‪‬‬
‫ﺍﺳﺘﺸﻬﺪ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﻠﻰ ﺑﺪﻝ ﻧﻜﺮﺓ ﻣﻦ ﻧﻜﺮﺓ‪ .‬ﻓـ) ﺣﺪﺍﺋﻖ ( ﻧﻜﺮﺓ‪ ،‬ﻭﻫﻮ ﺑﺪﻝ ﻣﻦ‬
‫ﻧﻜﺮﺓ‪ ،‬ﻭﻫﻮ ) ﻣﻔﺎﺯﺍ (‪ ٦.‬ﻭ) ﻣﻔﺎﺯﺍ ( ﻣﺼﺪﺭ ﲟﻌﲎ ﻓﻮﺯﹰﺍ ﻭﻇﻔﺮﹰﺍ ﺑﺎﻟﻨﻌﻤﺔ ﻭﺍﳌﻄﻠﻮﺏ‪ ،‬ﻭﺍﻟﻨﺠﺎﺓ‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪.(٤٢٧ -٤٢٣ /٢ ) .‬‬

‫‪ -٢‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٤٢٥-٤٢٤ /٢ ) .‬ﺍﻟﻔﺎﲢﺔ‪ :‬ﺍﻵﻳﺘﺎﻥ ) ‪.( ٧ ، ٦‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٤٢٥ /٢ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪ ،( ٢٩٦ /٤ ) .‬ﻭﺍﻟﻠﻤﻊ‪ ،‬ﺍﺑﻦ ﺟﲏ‪ ) .‬ﺹ ‪ ،( ٨٩‬ﻭﻣﺸﻜﻞ ﺇﻋﺮﺍﺏ ﺍﻟﻘـﺮﺁﻥ‪ ،‬ﺍﻟﻘﻴـﺴﻲ‪.‬‬
‫) ‪ ،( ١٢ /١‬ﻭﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪ ) .‬ﺹ ‪ ،( ٢٩٨‬ﻭﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ ،( ٨ -٧/١ ) .‬ﻭﺷـﺮﺡ ﺷـﺬﻭﺭ‬
‫ﺍﻟﺬﻫﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ) .‬ﺹ ‪ ،( ٥٦٩‬ﻭﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ‪ ،( ١٤٨ /١ ) .‬ﻭﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ‪.( ٦٣ -٦٢ /١ ) .‬‬
‫‪ -٥‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٤٢٥ /٢ ) .‬ﺍﻟﻨﺒﺄ‪ :‬ﺍﻵﻳﺘﺎﻥ ) ‪.( ٣٢ -٣١‬‬
‫‪ -٦‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٤٢٥ /٢ ) .‬ﻭﻳﻨﻄﺮ‪ :‬ﺍﻟﱪﻫﺎﻥ‪ ،‬ﺍﻟﺰﺭﻛﺸﻲ‪ /( ٤٥٦ /٢ ) .‬ﻭﺷﺮﺡ ﺷـﺬﻭﺭ‬
‫ﺍﻟﺬﻫﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ) .‬ﺹ ‪ ،( ٥٧٥‬ﻭﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ ،( ١٢٦٧ /٢ ) .‬ﻭﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ ﻳﻌـﻴﺶ‪،(٦٨ /٣ ) .‬‬
‫ﻭﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪.(٤٠٧ /٨ ) .‬‬
‫‪١١٩‬‬
‫ﻣﻦ ﺍﻟﻌﺬﺍﺏ‪ ،‬ﻭﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻮﺿﻊ ﻓﻮﺯ‪ ١.‬ﻭﻫﺬﺍ ﺷﺮﻭﻉ ﰲ ﺑﻴﺎﻥ ﺣﺎﻝ ﺍﳌﺆﻣﻨﲔ ﻭﻣﺎ ﺃﻋ ‪‬ﺪ‬
‫ﺍﷲ ﳍﻢ ﻣﻦ ﺍﳋﲑ‪ ،‬ﺣﻴﺚ ﻓﺴ‪‬ﺮ ﺳﺒﺤﺎﻧﻪ ﻫﺬﺍ ﺍﳌﻔﺎﺯ ﻓﻘﺎﻝ‪ ) :‬ﺣﺪﺍﺋﻖ (‪ .‬ﻭﺍﻧﺘﺼﺎﺏ ) ﺣﺪﺍﺋﻖ (‬
‫ﻋﻠﻰ ﺃﻧﻪ ﺑﺪﻝ ﻣﻦ ) ﻣﻔﺎﺯﺍ ( ﺑﺪﻝ ﺍﺷﺘﻤﺎﻝ‪ ،‬ﺃﻭ ﺑﺪﻝ ﻛﻞ ﻣﻦ ﻛﻞ ﺟﺎﺀ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﳌﺒﺎﻟﻐﺔ ﲜﻌﻞ‬
‫‪٢‬‬
‫ﻧﻔﺲ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ – ﺃﻱ ﺍﳊﺪﺍﺋﻖ ﻭﺍﻷﻋﻨﺎﺏ‪ -‬ﻣﻔﺎﺯﺓ‪.‬‬

‫‪٣‬‬
‫ﺻ‪‬ﻴ ٍﺔ ﻛﹶﺎ ِﺫ‪‬ﺑ ٍﺔ ﺧ‪‬ﺎ ِﻃﹶﺌ ٍﺔ ‪.‬‬
‫ﺻﻴ ِﺔ‪ ،‬ﻧ‪‬ﺎ ِ‬
‫ﺴ ﹶﻔ ‪‬ﻌﹰﺎ ﺑﺎﻟﻨ‪‬ﺎ ِ‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻟﻨ ‪‬‬
‫ﺍﺳﺘﺸﻬﺪ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﻠﻰ ﺑﺪﻝ ﺍﻟﻨﻜﺮﺓ ﻣﻦ ﺍﳌﻌﺮﻓﺔ‪ .‬ﻓـ ) ﻧﺎﺻﻴﺔ ( ﻧﻜﺮﺓ ﻭﻫﻮ ﳎﺮﻭﺭ‬
‫ﻋﻠﻰ ﺃﻧﻪ ﺑﺪﻝ ﻣﻦ ) ﺍﻟﻨﺎﺻﻴﺔ ( ﻭﻫﻲ ﻣﻌﺮﻓﺔ‪ ) ٤.‬ﻭﺇﳕﺎ ﺣﺴ‪‬ﻦ ﺑﺪﻝ ﺍﻟﻨﻜﺮﺓ ﻣﻦ ﺍﳌﻌﺮﻓﺔ – ﻭﻫـﻲ‬
‫‪٥‬‬
‫ﺩﻭ‪‬ﺎ‪ -‬ﻣﻦ ﻗﺒﻞ ﺃ‪‬ﺎ ﻭﺻﻔﺖ ﻓﺘﺨﺼﺼﺖ‪ ،‬ﻓﺼﺎﺭ ﻓﻴﻬﺎ ﻓﺎﺋﺪﺓ ﺯﺍﺋﺪﺓ (‪.‬‬
‫ﻓﺎﻟﺬﻱ ﺳﻮ‪‬ﻍ ﳎﻲﺀ ﺍﻟﻨﻜﺮﺓ ﺑﺪ ﹰﻻ ﻣﻦ ﺍﳌﻌﺮﻓﺔ ‪ -‬ﻣﻊ ﺃﻥ ﺍﻟﻨﻜﺮﺓ ﺃﻗﻞ ﻓﺎﺋﺪﺓ ﻣﻦ ﺍﳌﻌﺮﻓـﺔ‪ -‬ﺃ‪‬ـﺎ‬
‫ﲣﺼﺼﺖ ﺑﺎﻟﻮﺻﻒ‪.‬‬

‫‪٦‬‬
‫ﷲ ‪.‬‬
‫ﻁﺍ ِ‬
‫ﺴ‪‬ﺘﻘِﻴ ٍﻢ ‪ ،‬ﺻِـﺮ‪‬ﺍ ِ‬
‫ﻁ ﻣ‪‬ـ ‪‬‬
‫ﻚ ﹶﻟ‪‬ﺘﻬ‪‬ـﺪِﻱ ِﺇﻟﹶـﻰ ﺻِـﺮ‪‬ﺍ ٍ‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻭِﺇﻧ‪ ‬‬
‫ﻓـ ) ﺻﺮﺍﻁ ﺍﷲ ( ﺑﺪﻝ ﻣﻦ ) ﺻﺮﺍﻁ ( ﺑﺪﻝ ﻣﻌﺮﻓﺔ ﻣﻦ ﻧﻜﺮﺓ‪ ٧.‬ﻗﺎﻝ ﺍﳌﱪﺩ‪ ) :‬ﻭﺑﺪﻝ ﺍﳌﻌﺮﻓﺔ‬
‫ﺖ ﺍﻟﺮﺟﻞ ﻭﻭﺿﻌﺖ ﺯﻳﺪﹰﺍ ﻣﻜﺎﻧﻪ‪ ،‬ﻓﻜﺄﻧﻚ‬ ‫ﺕ ﺑﺮﺟ ٍﻞ ﺯﻳﺪٍ‪ ،‬ﻛﺄﻧﻚ ﳓﹼﻴ ‪‬‬
‫ﻣﻦ ﺍﻟﻨﻜﺮﺓ ﻛﻘﻮﻟﻚ‪ :‬ﻣﺮﺭ ‪‬‬
‫‪٨‬‬
‫ﺕ ﺑﺰﻳﺪٍ‪ ،‬ﻷﻥ ﺫﻟﻚ ﺍﻟﺮﺟﻞ ﻫﻮ ﺯﻳﺪ ﰲ ﺍﳌﻌﲎ (‪.‬‬‫ﻗﻠﺖ‪ :‬ﻣﺮﺭ ‪‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻔﺮﺩﺍﺕ ﰲ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻷﺻﻔﻬﺎﱐ‪ ) .‬ﺹ ‪ ،( ٣٨٧‬ﻭﺍﻟﺘﻔﺴﲑ ﺍﻟﻜﺒﲑ‪ ،‬ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ‪.( ١٩ /٣١ ) .‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ‪ ،‬ﺍﻟﺸﻮﻛﺎﱐ‪.( ٣٦٨ /٥ ) .‬‬
‫‪ -٣‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٤٢٥ /٢ ) .‬ﺍﻟﻌﻠﻖ‪ :‬ﺍﻵﻳﺘﺎﻥ ) ‪.(١٦ -١٥‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.( ١٢٩٥ /٢ ) .‬‬
‫‪ -٥‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٤٢٥ /٢ ) .‬‬
‫‪ -٦‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٤٢٥ /٢ ) .‬ﺍﻟﺸﻮﺭﻯ‪ :‬ﺍﻵﻳﺘﺎﻥ ) ‪.( ٥٣ ، ٥٢‬‬
‫‪ -٧‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،(١٤ /٢ ) .‬ﻭﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪ ،( ٢٦ /١ ) .‬ﻭﺍﳉﻤﻞ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﺍﻟﻔﺮﺍﻫﻴﺪﻱ‪ ) .‬ﺹ ‪،( ٢٠٦‬‬
‫ﻭﺍﻷﺻﻮﻝ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ‪ ،( ٤٦ /٢ ) .‬ﻭﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،( ٤٢٥ /٢ ) .‬ﻭﺷﺮﺡ ﺷـﺬﻭﺭ‬
‫ﺍﻟﺬﻫﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ) .‬ﺹ ‪.( ٥٧٥‬‬
‫‪ -٨‬ﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪.( ٢٦ /١ ) .‬‬
‫‪١٢٠‬‬
 ‫‪١‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻭ‪‬ﻣ‪‬ﺎ ﹶﺃ‪‬ﻧﺴ‪‬ﺎﻧِﻴ ‪‬ﻪ ِﺇﻟﱠﺎ ﺍﻟﺸ‪ ‬ﻴﻄﹶﺎ ﹸﻥ ﹶﺃ ﹾﻥ ﹶﺃ ﹾﺫ ﹸﻛ ‪‬ﺮ ‪‬ﻩ ‪.‬‬
‫‪٢‬‬
‫ﻭ) ﺃﻥ ﺃﺫﻛﺮﻩ ( ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﺑﺪﻝ ﺍﺷﺘﻤﺎﻝ ﻣﻦ ﺍﳍـﺎﺀ ﰲ ) ﺃﻧـﺴﺎﻧﻴﻪ (‪،‬‬
‫‪٣‬‬
‫ﻭﺍﳌﻌﲎ‪ :‬ﻣﺎ ﺃﻧﺴﺎﱐ ﺫﻛﺮﻩ ﺇﻻ ﺍﻟﺸﻴﻄﺎﻥ‪.‬‬

‫‪٤‬‬
‫ﻼ ‪.‬‬
‫ﻉ ِﺇﹶﻟ ‪‬ﻴ ِﻪ ‪‬ﺳﺒِﻴ ﹰ‬
‫ﺖ ‪‬ﻣ ِﻦ ﺍ ‪‬ﺳ‪‬ﺘﻄﹶﺎ ‪‬‬
‫ﺱ ِﺣﺞ‪ ‬ﺍﹾﻟ‪‬ﺒ ‪‬ﻴ ِ‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻭِﻟﻠﱠ ِﻪ ‪‬ﻋﻠﹶﻰ ﺍﻟﻨ‪‬ﺎ ِ‬

‫‪٥‬‬
‫ﺖ ﺯﻳﺪﹰﺍ ﻭﺟﻬﻪ‪.‬‬
‫ﺳﺎﻕ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻫﺬﺍ ﺍﻟﺸﺎﻫﺪ ﻋﻠﻰ ﺑﺪﻝ ﺍﻟﺒﻌﺾ ﻣﻦ ﺍﻟﻜﻞ‪ ،‬ﳓﻮ‪ :‬ﺭﺃﻳ ‪‬‬
‫ﻓـ) ﻣ‪‬ﻦ ( ﻣﻌﺮﻓﺔ ﺑﺎﻟﺼﻠﺔ‪ ،‬ﻭﻫﻮ ﺑﺪﻝ ﺑﻌﺾ ﻣﻦ ﻛﻞ ﻣﻦ ) ﺍﻟﻨﺎﺱ( ﺍﳌﻌﺮﻑ ﺑﺎﻷﻟﻒ ﻭﺍﻟـﻼﻡ‪.‬‬
‫ﻭﺑﺪﻝ ﺍﻟﺒﻌﺾ ﻣﻦ ﻛﻞ ﻻ ﺑﺪ ﻟﻪ ﻣﻦ ﺿﻤﲑ ﻳﻌﻮﺩ ﻋﻠﻰ ﺍﳌﺒﺪﻝ ﻣﻨﻪ ﻛﺒﺪﻝ ﺍﻻﺷﺘﻤﺎﻝ‪ ،‬ﻭﻫﻨﺎ ﻟﻴﺲ‬
‫ﻼ ﻣﻨﻬﻢ‪ .‬ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﻌـﲎ‬ ‫ﺑﻀﻤﲑ‪ ،‬ﻓﻬﻮ ﳏﺬﻭﻑ ﻟﻠﻌﻠﻢ ﺑﻪ‪ ،‬ﻭﺗﻘﺪﻳﺮﻩ‪ :‬ﻣﻦ ﺍﺳﺘﻄﺎﻉ ﺇﻟﻴﻪ ﺳﺒﻴ ﹰ‬
‫ﺍﻟﺬﻱ ﻗﺼﺪﻩ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻫﻮ ﺃﺣﺪ ﺃﻭﺟﻪ ﺳﺘﺔ ﺫﻛﺮﻫﺎ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﲣﺮﻳﺞ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝـﺔ‪ ،‬ﻭﺍﺧﺘـﺎﺭﻩ‬
‫‪٨‬‬
‫ﺳﻴﺒﻮﻳﻪ‪ ٦.‬ﻭﺇﻟﻴﻪ ﺫﻫﺐ ﻋﺪﺩ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ٧.‬ﻗﺎﻝ ﺃﺑﻮ ﺟﻌﻔﺮ‪ ) :‬ﻫﺬﺍ ﻗﻮﻝ ﺃﻛﺜﺮ ﺍﻟﻨﺤﻮﻳﲔ (‪.‬‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٤٢٦ /٢ ) .‬ﺍﻟﻜﻬﻒ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ٦٣‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻗﺎﻝ ﺃﺭﺃﻳﺖ ﺇﺫ‬
‫ﺖ ﺍﳊﻮﺕ ﻭﻣﺎ ﺃﻧﺴﺎﻧﻴﻪ ﺇﻻ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻥ ﺃﺫﻛﺮﻩ ﻭﺍﲣﺬ ﺳﺒﻴﻠﻪ ﰲ ﺍﻟﺒﺤﺮ ﻋﺠﺒﹰﺎ (‪.‬‬
‫ﺃﻭﻳﻨﺎ ﺇﱃ ﺍﻟﺼﺨﺮﺓ ﻓﺈﱐ ﻧﺴﻴ ‪‬‬
‫‪ -٢‬ﻗﺮﺍﺀﺓ ) ﺃﻧﺴﺎﻧﻴ ‪‬ﻪ ( ﺑﻀﻢ ﺍﳍﺎﺀ ﺍﻧﻔﺮﺩ ‪‬ﺎ ﺣﻔﺺ‪ ،‬ﻭﻗﺮﺃ ﲨﻬﻮﺭ ﺍﻟﻘﺮﺍﺀ ﺑﻜﺴﺮ ﺍﳍﺎﺀ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺴﺒﻌﺔ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﺍﺑـﻦ‬
‫ﳎﺎﻫﺪ‪ ) .‬ﺹ ‪ ،( ٣٩٤‬ﻭﺣﺠﺔ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﺍﺑﻦ ﺯﳒﻠﺔ‪ ) .‬ﺹ ‪.( ٤٢٢‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻋﺮﺍﺑﻪ‪ ،‬ﺍﻟﺰﺟﺎﺝ‪ ،( ٢٤٥ /٣ ) .‬ﻭﻣﺸﻜﻞ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻘﻴﺴﻲ‪ ،( ٤٤٥ /١ ) .‬ﻭﺍﻟﺘﺒﻴﺎﻥ‪،‬‬
‫ﺍﻟﻌﻜﱪﻱ‪ ،( ٨٥٤ /٢ ) .‬ﻭﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ ﻳﻌﻴﺶ‪ ،( ٦٩ /٣ ) .‬ﻭﺷـﺮﺡ ﺷـﺬﻭﺭ ﺍﻟـﺬﻫﺐ‪ ،‬ﺍﺑـﻦ ﻫـﺸﺎﻡ‪.‬‬
‫) ﺹ ‪.( ٥٧٢‬‬
‫‪ -٤‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٤٢٦ /٢ ) .‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ٩٧‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻓﻴ ِﻪ ﺁﻳـﺎﺕ‬
‫ﺑﻴﻨﺎﺕ ﻣﻘﺎ ‪‬ﻡ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻣﻦ ﺩﺧﻠ ‪‬ﻪ ﻛﺎﻥ ﺁﻣﻨﹰﺎ ﻭﷲ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺣﺞ ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﺳﺘﻄﺎﻉ ﺇﻟﻴﻪ ﺳﺒﻴﻼ ﻭﻣﻦ ﻛﻔﺮ ﻓﺈﻥ ﺍﷲ ﻏـﲏ‬
‫ﻋﻦ ﺍﻟﻌﺎﳌﲔ(‪.‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.(٤٢٦ /٢ ) .‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪.(١٥٢ /١ ) .‬‬
‫‪ -٧‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪ ( ٥٧ /١ ) .‬ﻭ ) ‪ ،( ١١١ /٣‬ﻭﺍﻷﺻﻮﻝ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ‪ ،( ٤٧ /٢ ) .‬ﻭﺍﻟﻠﻤﻊ‪،‬‬
‫ﺍﺑﻦ ﺟﲏ‪ ) .‬ﺹ ‪ ،( ٨٩‬ﻭﺍﻹﻣﻼﺀ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ ،( ١٤٤ /١ ) .‬ﻭﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ) .‬ﺹ ‪.( ٣٠٩‬‬
‫‪ -٨‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪.( ٣٩٦ /١ ) .‬‬
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‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ) ﻣ‪‬ﻦ ( ﺷﺮﻃﻴﺔ ﰲ ﳏﻞ ﺭﻓﻊ ﻣﺒﺘﺪﺃ‪ ،‬ﻭ) ﺍﺳﺘﻄﺎﻉ ( ﰲ ﳏﻞ ﺟﺰﻡ ﻓﻌﻞ‬
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‫ﺍﻟﺸﺮﻁ‪ ،‬ﻭﺍﳉﻮﺍﺏ ﳏﺬﻭﻑ ﺗﻘﺪﻳﺮﻩ‪ :‬ﻣﻦ ﺍﺳﺘﻄﺎﻉ ﻓﻠﻴﺤﺞ‪ ١.‬ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﻜﺴﺎﺋﻲ‪.‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ) ﻣ‪‬ﻦ ( ﻣﻮﺻﻮﻟﺔ ﰲ ﻣﻮﺿﻊ ﺭﻓﻊ ﺑﺎﳌﺼﺪﺭ ) ﺣـ ‪‬ﺞ (‪ ،‬ﻭﺍﳌـﺼﺪﺭ‬
‫ﻣﻀﺎﻑ ﺇﱃ ﻣﻔﻌﻮﻟﻪ‪ .‬ﻭﻳﻜﻮﻥ ﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻭﷲ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺃﻥ ﳛﺞ ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﺳـﺘﻄﺎﻉ ﺇﻟﻴـﻪ‬
‫‪٣‬‬
‫ﺳﺒﻴﻼ‪.‬‬
‫ﻭﻗﺪ ﺿﻌﻒ ﺃﺑﻮ ﺣﻴﺎﻥ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻣﻦ ﺣﻴﺚ ﺍﻟﻠﻔﻆ ﻭﻣﻦ ﺣﻴﺚ ﺍﳌﻌﲎ‪ ،‬ﺃﻣﺎ ﻣﻦ ﺣﻴﺚ ﺍﻟﻠﻔﻆ‬
‫ﻓﻸﻥ ﺇﺿﺎﻓﺔ ﺍﳌﺼﺪﺭ ﻟﻠﻤﻔﻌﻮﻝ ﻭﺭﻓﻊ ﺍﻟﻔﺎﻋﻞ ﺑﻪ ﻗﻠﻴﻞ ﰲ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻻ ﻳﻘﻊ ﺇﻻ ﰲ ﺍﻟﺸﻌﺮ ﻋﻠـﻰ‬
‫ﻗﻮﻝ ﺑﻌﻀﻬﻢ‪ .‬ﻭﺃﻣﺎ ﻣﻦ ﺣﻴﺚ ﺍﳌﻌﲎ ﻓﺈﻧﻪ ﻻ ﻳﺼﺢ‪ ،‬ﻷﻥ ﺍﳌﻌﲎ ﺳﻴﻜﻮﻥ‪ :‬ﺇﻥ ﺍﷲ ﺃﻭﺟﺐ ﻋﻠﻰ‬
‫ﺍﻟﻨﺎﺱ ﻣﺴﺘﻄﻴﻌﻬﻢ ﻭﻏﲑ ﻣﺴﺘﻄﻴﻌﻬﻢ ﺃﻥ ﳛﺞ ﺍﻟﺒﻴﺖ ﺍﳌﺴﺘﻄﻴﻊ‪ ،‬ﻭﻣﺘﻌﻠﻖ ﺍﻟﻮﺟﻮﺏ ﺇﳕـﺎ ﻫـﻮ‬
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‫ﺍﳌﺴﺘﻄﻴﻊ‪.‬‬
‫‪٥‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃ‪‬ﺎ ﺑﺪﻝ ﻛﻞ ﻣﻦ ﻛﻞ‪ ،‬ﺇﺫ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻨﺎﺱ ﺍﳌﺬﻛﻮﺭﻳﻦ ﺧﺎﺻﺔ‪ .‬ﺫﻛﺮﻩ ﺍﻟﺴﻤﲔ‪.‬‬
‫ﺍﻟﻮﺟﻪ ﺍﳋﺎﻣﺲ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ) ﻣ‪‬ﻦ ( ﻣﻮﺻﻮﻟﺔ ﺧﱪ ﳌﺒﺘﺪﺃ ﻣﻀﻤﺮ ﺗﻘﺪﻳﺮﻩ‪ :‬ﻫﻮ ﻣـﻦ ﺍﺳـﺘﻄﺎﻉ‪،‬‬
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‫ﺃﻭ ﻫﻢ ﻣﻦ ﺍﺳﺘﻄﺎﻉ‪.‬‬
‫‪٧‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺃ‪‬ﺎ ﻣﺼﺪﺭﻳﺔ ﻣﻨﺼﻮﺑﺔ ﺑﻔﻌﻞ ﻣﻀﻤﺮ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﺃﻋﲏ ﻣﻦ ﺍﺳﺘﻄﺎﻉ‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.( ٢٨١ /١ ) .‬‬

‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪ ،( ٣٩٦ /١ ) .‬ﻭﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ) .‬ﺹ ‪ ،( ٣٠٩‬ﻭﺍﻟﺒـﺴﻴﻂ ﰲ‬
‫ﺷﺮﺡ ﲨﻞ ﺍﻟﺰﺟﺎﺟﻲ‪ ،‬ﺍﺑﻦ ﺃﰊ ﺍﻟﺮﺑﻴﻊ ﻋﺒﻴﺪﺍﷲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﺒﻴﺪﺍﷲ ﺍﻟﻘﺮﺷﻲ ﺍﻷﺷﺒﻴﻠﻲ‪ ،‬ﺗﺢ ﻋﻴﺎﺩ ﺑﻦ ﻋﻴﺪ ﺍﻟﺜﺒـﻴﱵ‪ ،‬ﺩﺍﺭ‬
‫ﺍﻟﻐﺮﺏ ﺍﻹﺳﻼﻣﻲ‪،‬ﻁ‪١٤٠٧ ،١‬ﻫـ‪١٩٨٦ -‬ﻡ‪.( ٤٠٤ /١ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ ،( ٢٨١ /١ ) .‬ﻭﺍﻟﺒﺴﻴﻂ‪ ،‬ﺍﺑﻦ ﺃﰊ ﺍﻟﺮﺑﻴﻊ‪ ،( ٤٠٤ -٤٠٣ /١ ) .‬ﻭﺍﻟـﺪﺭ ﺍﳌـﺼﻮﻥ‪،‬‬
‫ﺍﻟﺴﻤﲔ‪.( ٣٢٢ -٣٢١ /٣ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪.( ١٣ /٣ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ‪.(٣٢١ /٣ ) .‬‬
‫‪ -٦‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.‬‬
‫‪ -٧‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.‬‬
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‫ﻭﻳﺘﺮﺟﺢ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﺍﻟﺴﺎﺑﻘﺔ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺑﺄﻥ ) ﻣ‪‬ﻦ ( ﺑـﺪﻝ‬
‫ﺑﻌﺾ ﻣﻦ ﻛﻞ ﻣﻦ ) ﺍﻟﻨﺎﺱ (‪ ،‬ﻷﻥ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻫﻮ ﺃﻗﺮﺏ ﺍﻟﻮﺟﻮﻩ ﺇﱃ ﺗﻮﺿﻴﺢ ﺍﳌﻌﲎ ﺍﳌﻘﺼﻮﺩ‪،‬‬
‫ﻣﻊ ﺑﻌﺪﻩ ﻋﻦ ﺍﻟﺘﻜﻠﻒ ﰲ ﺍﻟﺘﻘﺪﻳﺮ ﻭﺍﳊﺬﻑ‪.‬‬

‫ﻀ ِﻌﻔﹸﻮﺍ ِﻟ ‪‬ﻤ ‪‬ﻦ ﺁﻣ‪‬ـ ‪‬ﻦ‬

‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﹶﻗﺎ ﹶﻝ ﺍﹾﻟ ‪‬ﻤ ﹶﻠﹸﺄ ﺍﻟﱠﺬِﻳ ‪‬ﻦ ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻜ‪‬ﺒﺮ‪‬ﻭﺍ ِﻣ ‪‬ﻦ ﹶﻗ ‪‬ﻮ ِﻣ ِﻪ ِﻟﻠﱠﺬِﻳ ‪‬ﻦ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬
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‫ِﻣ ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪.‬‬
‫ﻭ) ﳌﻦ ﺁﻣﻦ ( ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺑﺪﻝ ﻣﻦ ) ﺍﻟﺬﻳﻦ ( ﺑﺪﻝ ﺑﻌﺾ ﻣﻦ ﻛﻞ‪ ،‬ﻭﻗﺪ ﺃﻇﻬﺮ ﺍﻟﻌﺎﻣﻞ ﰲ‬
‫ﺍﻟﺒﺪﻝ‪ ،‬ﻛﻤﺎ ﺃﻇﻬﺮ ﰲ ﺍﳌﺒﺪﻝ ﻣﻨﻪ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺍﻟﺘﻜﺮﻳﺮ ﰲ ﺍﻟﺒﺪﻝ‪ ٢.‬ﻭﺍﻟﺒﺪﻝ ﰲ ﺗﻘـﺪﻳﺮ ﺗﻜـﺮﺍﺭ‬
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‫ﺍﻟﻌﺎﻣﻞ‪ ،‬ﺑﺪﻟﻴﻞ ﺗﻜﺮﺍﺭ ﺍﳊﺮﻑ ﰲ ﺍﻵﻳﺔ ) ﳌﻦ (‪.‬‬
‫ﻭﺫﻫﺐ ﺍﻟﻜﻮﻓﻴﻮﻥ ﺇﱃ ﺃﻥ ﺍﻟﻌﺎﻣﻞ ﰲ ﺍﻟﺒﺪﻝ ﻫﻮ ﺍﻟﻌﺎﻣﻞ ﰲ ﺍﳌﺒﺪﻝ ﻣﻨﻪ‪ ٤.‬ﻭﺫﻫﺐ ﺃﺑﻮ ﺣﻴـﺎﻥ‪،‬‬
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‫ﻭﺍﻟﺴﻤﲔ ﺍﳊﻠﱯ ﺇﱃ ﺟﻮﺍﺯ ﻛﻮﻥ ) ﻣﻦ ﺁﻣﻦ ( ﺑﺪﻝ ﻛﻞ ﻣﻦ ﻛﻞ‪.‬‬

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‫ﺤﺮ‪‬ﺍ ِﻡ ِﻗﺘ‪‬ﺎ ٍﻝ ﻓِﻴ ِﻪ ‪.‬‬
‫ﻚ ‪‬ﻋ ِﻦ ﺍﻟﺸ‪ ‬ﻬ ِﺮ ﺍﹾﻟ ‪‬‬
‫ﺴﺄﹶﻟﻮ‪‬ﻧ ‪‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻳ ‪‬‬
‫ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﻋﻠﻰ ﺑﺪﻝ‪ .‬ﻓـ ) ﻗﺘﺎﻝ ( ﺑﺪﻝ ﻣﻦ ) ﺍﻟﺸﻬﺮ( ﺑﺪﻝ ﺍﺷﺘﻤﺎﻝ‪،‬‬
‫ﻭﻫﻮ ﺑﺪﻝ ﻧﻜﺮﺓ ﻣﻦ ﻣﻌﺮﻓﺔ‪ ،‬ﻭﺍﻟﻘﺘﺎﻝ ﻳﻘﻊ ﰲ ﺍﻟﺸﻬﺮ‪ .‬ﻭﺍﻟـﻀﻤﲑ ﰲ ) ﻓﻴـﻪ ( ﻋﺎﺋـﺪ ﻋﻠـﻰ‬
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‫) ﺍﻟﺸﻬﺮ(‪ ،‬ﻷﻥ ﺑﺪﻝ ﺍﻻﺷﺘﻤﺎﻝ ﻻ ﺑﺪ ﻓﻴﻪ ﻣﻦ ﺿﻤﲑ ﻳﻌﻮﺩ ﻋﻠﻰ ﺍﳌﺒﺪﻝ ﻣﻨﻪ‪.‬‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٤٢٧ /٢ ) .‬ﺍﻷﻋﺮﺍﻑ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ٧٥‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻗﺎﻝ ﺍﳌﻸ ﺍﻟﺬﻳﻦ‬
‫ﺍﺳﺘﻜﱪﻭﺍ ﻣﻦ ﻗﻮﻣﻪ ﻟﻠﺬﻳﻦ ﺍﺳﺘﻀﻌﻔﻮﺍ ﳌﻦ ﺁﻣﻦ ﻣﻨﻬﻢ ﺃﺗﻌﻠﻤﻮﻥ ﺃﻥ ﺻﺎﳊﹰﺎ ﻣﺮﺳﻞ ﻣﻦ ﺭﺑﻪ ﻗﺎﻟﻮﺍ ﺇﻧـﺎ ﲟـﺎ ﺃﺭﺳـﻞ ﺑـﻪ‬
‫ﻣﺆﻣﻨﻮﻥ (‪.‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،( ١٥٢ /١ ) .‬ﻭﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌـﱪﺩ‪ ،( ١١١ /٣ ) .‬ﻭﺇﻋـﺮﺍﺏ ﺍﻟﻘـﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤـﺎﺱ‪.‬‬
‫) ‪ ،( ١٠٧ /٤‬ﻭﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﻷﻧﺒﺎﺭﻱ‪ ) .‬ﺹ ‪.( ٣٠١‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﱪﻫﺎﻥ‪ ،‬ﺍﻟﺰﺭﻛﺸﻲ‪.( ٤٥٥ /٢ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺍﻹﻧﺼﺎﻑ‪ ،‬ﺍﻷﻧﺒﺎﺭﻱ‪.( ٨٣ -٨٢ /١ ) .‬‬
‫‪ -٥‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ ) ‪ ،( ٣٣٣ -٣٣٢ /٤‬ﻭﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ‪.( ٣٦٥ /٥ ) .‬‬
‫‪ -٦‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٤٢٧ /٢ ) .‬ﺍﻟﺒﻘﺮﺓ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.( ٢١٧‬‬
‫‪ -٧‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،( ١٥١ /١ ) .‬ﻭﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪ ،( ٢٧ /١ ) .‬ﻭ ) ‪ ،( ٢٩٧ /٤‬ﻭﺍﻟﻠﻤﻊ‪ ،‬ﺍﺑﻦ ﺟﲏ‪.‬‬
‫) ﺹ ‪ ،( ٨٩‬ﻭﺍﻷﺻﻮﻝ‪ ،‬ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ‪ ،( ٤٧ /٢ ) .‬ﻭﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪.( ٣٠٧ /١ ) .‬‬
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 ‫ﻭﰲ ﺇﻋﺮﺍﺏ ) ﻗﺘﺎﻝ ( ﻭﺟﻬﺎﻥ ﺁﺧﺮﺍﻥ‪:‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ) ﻗﺘﺎﻝ ( ﳎﺮﻭﺭ ﺑﺈﺿﻤﺎﺭ ) ﻋﻦ (‪ .‬ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﻜﺴﺎﺋﻲ‪ ١.‬ﻭﺇﻟﻴﻪ ﺫﻫـﺐ‬
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‫ﺍﳋﻠﻴﻞ‪ ٢‬ﻭﺍﻟﻔﺮﺍﺀ‪.‬‬
‫ﻭﻗﺪ ﺿﻌ‪‬ﻒ ﺍﻟﻌﻜﱪﻱ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﺑﻘﻮﻟﻪ‪ ) :‬ﻭﻫﺬﺍ ﺿﻌﻴﻒ ﺟﺪﺍﹰ‪ ،‬ﻷﻥ ﺣﺮﻑ ﺍﳉﺮ ﻻ ﻳﺒﻘﻰ‬
‫ﻋﻤﻠﻪ ﺑﻌﺪ ﺣﺬﻓﻪ ﰲ ﺍﻻﺧﺘﻴﺎﺭ(‪ ٤.‬ﺇﻻ ﺃﻧﻪ ﻭﺭﺩ ﺣﺬﻑ ﺣﺮﻑ ﺍﳉﺮ ﻣﻊ ﺑﻘﺎﺀ ﻋﻤﻠﻪ‪ ،‬ﻭﻣﻨـﻪ‬
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‫ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﺥ ﻓﺎﺭ‪‬ﺗﻘﹶﻰ ﺍﻷﻋ‪‬ﻼ ِﻡ ‪.‬‬
‫‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ‪‬ﺒﺬﹼ ‪‬‬ ‫ﺲ ﹶﺃِﻟ ﹾﻔ‪‬ﺘ ‪‬ﻪ‬
‫ﻭ ﹶﻛﺮِﳝ ٍﺔ ِﻣ ‪‬ﻦ ﺁ ِﻝ ﻗ ‪‬ﻴ ٍَ‬
‫ﺣﻴﺚ ﺣﺬﻑ ﺣﺮﻑ ﺍﳉﺮ ﻭﺃﺑﻘﻰ ﻋﻤﻠﻪ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻓﺎﺭﺗﻘﻰ ﺇﱃ ﺍﻷﻋﻼ ِﻡ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺴﻤﲔ‪ ) :‬ﻭﻫﺬﺍ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳ‪‬ﻌﺪ ﺧﻼﻓﹰﺎ ﺑﲔ ﺍﻟﺒﺼﺮﻳﲔ ﻭﺍﻟﻜﺴﺎﺋﻲ ﻭﺍﻟﻔـﺮﺍﺀ‪ ،‬ﻷﻥ‬
‫ﺍﻟﺒﺪﻝ ﻋﻨﺪ ﲨﻬﻮﺭ ﺍﻟﺒﺼﺮﻳﲔ ﻋﻠﻰ ﻧﻴﺔ ﺗﻜﺮﺍﺭ ﺍﻟﻌﺎﻣﻞ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺑﻌﻴﻨﻪ ﻗـﻮﻝ ﺍﻟﻜـﺴﺎﺋﻲ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪ :‬ﻷﻥ ﺣﺮﻑ ﺍﳉﺮ ﻻ ﻳﺒﻘﻰ ﻋﻤﻠﻪ ﺑﻌﺪ ﺣﺬﻓﻪ‪ ،‬ﺇﻥ ﺃﺭﺍﺩ ﰲ ﻏﲑ ﺍﻟﺒﺪﻝ ﻓﻤ‪‬ـﺴﻠﹼﻢ‪ ،‬ﻭﺇﻥ‬
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‫ﺃﺭﺍﺩ ﰲ ﺍﻟﺒﺪﻝ ﻓﻤﻤﻨﻮﻉ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﻋﻨﺎﻩ ﺍﻟﻜﺴﺎﺋﻲ (‪.‬‬
‫ﻭﻋﻠﻰ ﺫﻟﻚ ﻓﺈﻥ ﻗﻮﻝ ﺍﻟﻜﺴﺎﺋﻲ ﻭﺍﳋﻠﻴﻞ ﻭﺍﻟﻔﺮﺍﺀ ﻳﻠﺘﻘﻲ ﻣﻊ ﲣﺮﻳﺞ ﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ‪ .‬ﻭﻗـﺪ‬
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‫ﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ ﰲ ﺫﻟﻚ‪ ) :‬ﻻ ﻓﺮﻕ ﺑﲔ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﻫﻲ ﻛﻠﻬﺎ ﺗﺮﺟﻊ ﳌﻌﲎ ﻭﺍﺣﺪ (‪.‬‬
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‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ) ﻗﺘﺎﻝ ( ﳐﻔﻮﺽ ﻋﻠﻰ ﺍﳉﻮﺍﺭ‪ .‬ﻗﺎﻟﻪ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪.‬‬
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‫ﻭﻗﺪ ﺧﻄﹼﺄ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﻋﺪﺩ ﻣﻦ ﺍﻟﻨﺤﺎﺓ‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪.( ٣٠٧ /١ ) .‬‬

‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺍﳉﻤﻞ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﺍﳋﻠﻴﻞ ﺑﻦ ﺃﲪﺪ‪ ) .‬ﺹ ‪.( ٢٠٧‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻔﺮﺍﺀ‪.( ١٠٨ /١ ) .‬‬
‫‪ -٤‬ﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.( ١٧٤ /١ ) .‬‬
‫‪ -٥‬ﻣﻦ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﱵ ﻻ ﻳﻌﻠﻢ ﻗﺎﺋﻠﻬﺎ‪ .‬ﻭﺍﻟﺒﻴﺖ ﻣﻦ ﺷﻮﺍﻫﺪ‪ :‬ﺣﺮﻭﻑ ﺍﳌﻌﺎﱐ‪ ،‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺰﺟﺎﺟﻲ‪ ،‬ﺗﺢ ﻋﻠـﻲ ﺗﻮﻓﻴـﻖ‬
‫ﺍﳊﻤﺪ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪١٩٨٤ ،١‬ﻡ‪ ) .‬ﺹ ‪ ،( ٨٢‬ﻭ ﺍﺑﻦ ﻋﻘﻴﻞ ﰲ ﺷﺮﺣﻪ ﻋﻠﻰ ﺍﻷﻟﻔﻴﺔ‪.( ٣٩ /٢ ) .‬‬
‫‪ -٦‬ﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ‪.( ٣٨٩ /٢ ) .‬‬
‫‪ -٧‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪.( ١٥٤ /٢ ) .‬‬
‫‪ -٨‬ﻳﻨﻈﺮ‪ :‬ﳎﺎﺯ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻣﻌﻤﺮ ﺑﻦ ﺍﳌﺜﲎ‪.( ٧٢ /١ ) .‬‬
‫‪ -٩‬ﻳﻨﻈﺮ‪ :‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪ ،( ٣٠٧ /١ ) .‬ﻭﺍﶈﺮﺭ ﺍﻟﻮﺟﻴﺰ‪ ،‬ﺍﺑﻦ ﻋﻄﻴﺔ‪ ،( ٢٩٠ /١ ) .‬ﻭﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜـﱪﻱ‪.‬‬
‫) ‪.(١٧٤ /١‬‬
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‫ﻭﻗﺪ ﺑﺮﺭ ﺃﺑﻮ ﺣﻴﺎﻥ ﻗﻮﻝ ﺃﰊ ﻋﺒﻴﺪﺓ ﻫﺬﺍ ﺑﺄﻧﻪ ﳛﺘﻤﻞ ﺃﻣﺮﻳﻦ‪ ،‬ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺑﺎﳉﻮﺍﺭ ﺍﳌﺼﻄﻠﺢ ﻋﻠﻴﻪ‬
‫ﻋﻨﺪ ﺍﻟﻨﺤﺎﺓ ﻓﻬﻮ ﺧﻄﺄ‪ ،‬ﻭﺇﻥ ﺃﺭﺍﺩ ﺑﻪ ﺃﻧﻪ ﺗﺎﺑ ‪‬ﻊ ﳌﺨﻔﻮﺽ‪ ،‬ﻓﺨﻔﻀﻪ ﺑﻜﻮﻧﻪ ﺟﺎﻭﺭ ﳐﻔﻮﺿﺎﹰ‪ ،‬ﺃﻱ‬
‫ﺻﺎﺭ ﺗﺎﺑﻌﹰﺎ ﻟﻪ‪ ،‬ﱂ ﻳﻜﻦ ﺧﻄﺄ‪ ،‬ﻭﻛﺎﻥ ﻗﻮﻟﻪ ﻣﻮﺍﻓﻘﹰﺎ ﻟﻘﻮﻝ ﺍﳉﻤﻬﻮﺭ ﺇﻻ ﺃﻧﻪ ﺃﻏﻤﺾ ﰲ ﺍﻟﻌﺒـﺎﺭﺓ‬
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‫ﻭﺃﻟﺒﺲ ﰲ ﺍﳌﺼﻄﻠﺢ‪.‬‬
‫ﻭﺃﺑﻮ ﺣﻴﺎﻥ‪ -‬ﰲ ﺗﻮﺟﻴﻬﻪ ﻫﺬﺍ‪ -‬ﻳﻠﺘﻤﺲ ﺍﻟﻌﺬﺭ ﻷﰊ ﻋﺒﻴﺪﺓ‪ ،‬ﻓﻤﺮﺟﻊ ﺍﻷﻣﺮ ﺇﱃ ﻓﻬﻢ ﺍﻟﻌﺒﺎﺭﺓ‬
‫ﻭﺍﳌﺼﻄﻠﺢ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺒﻘﺎﺀ‪ ) :‬ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻫﻮ ﳎﺮﻭﺭ ﻋﻠﻰ ﺍﳉﻮﺍﺭ‪ ،‬ﻭﻫﻮ ﺃﺑﻌﺪ ﻣﻦ ﻗﻮﳍﻤـﺎ‪ -‬ﻳﻌـﲏ‬
‫ﺍﻟﻜﺴﺎﺋﻲ ﻭﺍﻟﻔﺮﺍﺀ‪ -‬ﻷﻥ ﺍﳉﻮﺍﺭ ﻣﻦ ﻣﻮﺍﺿﻊ ﺍﻟﻀﺮﻭﺭﺓ ﻭﺍﻟﺸﺬﻭﺫ ﻭﻻ ﳛﻤﻞ ﻋﻠﻴﻪ ﻣﺎ ﻭﺟـﺪﺕ‬
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‫ﻋﻨﻪ ﻣﻨﺪﻭﺣﺔ (‪.‬‬
‫ﻓﺤﻤﻞ ) ﻗﺘﺎﻝ ( ﰲ ﺍﻵﻳﺔ ﺑﺎﳉﺮ ﻋﻠﻰ ﺍﳉﻮﺍﺭ ﻻ ﺿﺮﻭﺭﺓ ﻟﻪ‪ ،‬ﻣﻊ ﻭﺟﻮﺩ ﻣﺎ ﻫـﻮ ﺃﻭﺿـﺢ‬
‫ﻭﺃﻗﺮﺏ ﺇﱃ ﺍﳌﻌﲎ ﻣﻨﻪ‪.‬‬
‫ﻭﻗﺮﺍﺀﺓ ﺍﳉﺮ ﰲ ) ﻗﺘﺎﻝ ( ‪ -‬ﺑﺈﻇﻬﺎﺭ ) ﻋﻦ ( ) ﻋﻦ ﻗﺘﺎﻝ ﻓﻴﻪ(‪ ٣-‬ﻫﻲ ﻗـﺮﺍﺀﺓ ﻋﺒـﺪﺍﷲ ﺑـﻦ‬
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‫ﻣﺴﻌﻮﺩ‪ .‬ﻭﻗﺮﺃ ﺍﻷﻋﺮﺝ ) ﻗﺘﺎ ﹲﻝ ﻓﻴﻪ( ﺑﺎﻟﺮﻓﻊ‪.‬‬
‫ﻭﰲ ﻗﺮﺍﺀﺓ ﺍﻟﺮﻓﻊ ﺛﻼﺛﺔ ﺃﻭﺟﻪ‪:‬‬
‫ﺍﻻﺑﺘﺪﺍﺀ ﺑﻪ ﻭﻫﻮ ﻧﻜﺮﺓ ﺃﻧﻪ ﻋﻠﻰ ﻧﻴﺔ ﳘﺰﺓ ﺍﻻﺳﺘﻔﻬﺎﻡ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﺃﻗﺘﺎ ﹲﻝ ﻓﻴـﻪ‪ .‬ﻭﻫـﺬﻩ‬
‫‪٥‬‬
‫ﺍﳉﻤﻠﺔ ﺍﳌﺴﺘﻔﻬﻢ ﻋﻨﻬﺎ ﰲ ﻣﻮﺿﻊ ﺍﻟﺒﺪﻝ ﻣﻦ ﺍﻟﺸﻬﺮ ﺍﳊﺮﺍﻡ‪.‬‬
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‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ) ﻗﺘﺎﻝ( ﻣﺮﻓﻮﻉ ﺑﺎﺳﻢ ﻓﺎﻋﻞ ﺗﻘﺪﻳﺮﻩ‪ :‬ﺃﺟﺎﺋ ‪‬ﺰ ﻗﺘﺎ ﹲﻝ ﻓﻴﻪ‪.‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ) ﻗﺘﺎﻝ( ﺧﱪ ﻣﺒﺘﺪﺃ ﳏﺬﻭﻑ ﻣﻌﻪ ﳘﺰﺓ ﺍﻻﺳﺘﻔﻬﺎﻡ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﺘﻘﺪﻳﺮ‪:‬‬
‫‪٧‬‬
‫ﺃﺟﺎﺋ ‪‬ﺰ ﻗﺘﺎ ﹲﻝ ﻓﻴﻪ‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪.( ١٥٤ /٢ ) .‬‬

‫‪ -٢‬ﺍﻹﻣﻼﺀ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.( ٩٢ /١ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻔﺮﺍﺀ‪.( ١٠٨ /١ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﻟﻘﺮﻃﱯ‪.( ٤٤ /٣ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪ ،( ١٥٤ /٢ ) .‬ﻭﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ‪.( ٣٩٠ /٢ ) .‬‬
‫‪ -٦‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.‬‬
‫‪ -٧‬ﻳﻨﻈﺮ‪ :‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪ ،( ٣٠٨ /١ ) .‬ﻭﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ ،( ١٧٤ /١ ) .‬ﻭﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟـﺴﻤﲔ‪.‬‬
‫) ‪.( ٣٩٠ /٢‬‬
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‫ﻭﻗﺮﺍﺀﺓ ﺍﻟﺮﻓﻊ ﻫﺬﻩ ﻋﻠﻰ ﺷﺬﻭﺫﻫﺎ‪ ١،‬ﻓﻘﺪ ﻭﺻﻔﻬﺎ ﺃﺑﻮ ﺟﻌﻔﺮ ﺑﺎﻟﻐﻤﻮﺽ‪.‬‬
‫ﻭﻳﺘﺮﺟﺢ ﻟﺪﻱ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﳉﻤﻬﻮﺭ‪ ،‬ﻭﺗﻮﺍﻓﻖ ﻣﻌﻪ ﻗﻮﻝ ﺍﻟﻜﺴﺎﺋﻲ ﻭﺍﳋﻠﻴﻞ ﻭﺍﻟﻔﺮﺍﺀ‪ ،‬ﻭﻫﻮ‬
‫ﻛﻮﻥ ) ﻗﺘﺎﻝ( ﺑﺪ ﹰﻻ ﻣﻦ ) ﺍﻟﺸﻬﺮ( ﺑﺪﻝ ﺍﺷﺘﻤﺎﻝ‪ .‬ﻷﻧﻪ ﻫﻮ ﺍﻷﻗﺮﺏ ﰲ ﺍﳌﻌﲎ‪ ،‬ﻭﺍﻷﺑﻌﺪ ﻋﻦ‬
‫ﺍﻟﺘﻜﻠﻒ‪.‬‬

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‫ﺕ ﺍﹾﻟ ‪‬ﻮﻗﹸﻮ ِﺩ  ‪.‬‬
‫ﺏ ﺍﹾﻟﹸﺄ ‪‬ﺧﺪ‪‬ﻭ ِﺩ ‪ ،‬ﺍﻟﻨ‪‬ﺎ ِﺭ ﺫﹶﺍ ِ‬
‫ﺻﺤ‪‬ﺎ ‪‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ  ﹸﻗِﺘ ﹶﻞ ﹶﺃ ‪‬‬
‫ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﻠﻰ ﺑﺪﻝ ﺍﻻﺷﺘﻤﺎﻝ‪ ،‬ﻭﻫﻮ ﻫﻨﺎ ﺑﺪﻝ ﻣﻌﺮﻓـﺔ ﻣـﻦ‬
‫ﻣﻌﺮﻓﺔ‪ ،‬ﻭﳘﺎ ﺍﻷﺧﺪﻭﺩ ﻭﺍﻟﻨﺎﺭ‪ .‬ﻭﻗﺪ ‪‬ﻋﻠﻞ ﺇﻋﺮﺍﺏ ) ﺍﻟﻨﺎﺭ( ﺑﺪﻝ ﺍﺷﺘﻤﺎﻝ ﻣﻦ ) ﺍﻷﺧﺪﻭﺩ(‪ ،‬ﺑﺄﻥ‬
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‫ﺍﻷﺧﺪﻭﺩ ﻫﻮ ﺍﻟﺸﻖ ﰲ ﺍﻷﺭﺽ‪ ،‬ﻭﺍﻟﻨﺎﺭ ﻓﻴﻪ‪ ٤.‬ﻓﺎﻷﺧﺪﻭﺩ ﻣﺸﺘﻤﻞ ﻋﻠﻰ ﺍﻟﻨﺎﺭ‪.‬‬
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‫ﻭﻗﻴﻞ ﺇﻥ ) ﺍﻟﻨﺎﺭ( ﳎﺮﻭﺭ ﻋﻠﻰ ﺍﳉﻮﺍﺭ‪ ،‬ﻭﻧﺴﺒﻪ ﻣﻜﻲ ﻟﻠﻜﻮﻓﻴﲔ‪.‬‬
‫ﻭﻗﺪ ﺫﻛﺮ ﺃﺑﻮ ﺣﻴﺎﻥ ﺟﻮﺍﺯ ﺇﻋﺮﺍﺏ ) ﺍﻟﻨﺎﺭ( ﻋﻠﻰ ﺃﻧﻪ ﺑﺪﻝ ﻛﻞ ﻣﻦ ﻛﻞ‪ ،‬ﻭﻳﻜﻮﻥ ﻋﻠﻰ ﺗﻘﺪﻳﺮ‬
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‫ﳏﺬﻭﻑ‪ ،‬ﺃﻱ‪ :‬ﺃﺧﺪﻭﺩ ﺍﻟﻨﺎﺭ‪.‬‬
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‫ﻭﺣﻜﻰ ﺃﺑﻮ ﺍﻟﺒﻘﺎﺀ ﺃﻥ ﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﺫﻱ ﺍﻟﻨﺎﺭ‪ ،‬ﻓﺤﺬﻑ ﺍﳌﻀﺎﻑ ﻭﺃﹸﻗﻴﻢ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﻣﻘﺎﻣﻪ‪.‬‬
‫ﻭﰲ ) ﺍﻟﻨﺎ ِﺭ( ﻗﺮﺍﺀﺓ ﺃﺧﺮﻯ ﻫﻲ ) ﺍﻟﻨﺎ ‪‬ﺭ ( ﺑﺎﻟﺮﻓﻊ‪ ،‬ﻋﻠﻰ ﺃﻥ ﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻫﻮ ﺍﻟﻨﺎﺭ‪ ٩.‬ﻭﺍﳌﻌﲎ‪ :‬ﻗﺘﻠﺘﻬﻢ‬
‫‪١٠‬‬
‫ﺍﻟﻨﺎﺭ‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪ ،( ١٥٤ /٢ ) .‬ﻭﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ‪.( ٣٩٠ /٢ ) .‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪.( ٣٠٨ /١ ) .‬‬
‫‪ -٣‬ﺍﻟﱪﻭﺝ‪ :‬ﺍﻵﻳﺘﺎﻥ ) ‪.( ٥ ، ٤‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٤٢٨ /٢ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻔﺮﺍﺀ‪ ،( ٢٥٧ /٣ ) .‬ﻭﺍﻷﺻﻮﻝ‪ ،‬ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ‪ ،( ٤٧ /٢ ) .‬ﻭﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤـﺎﺱ‪.‬‬
‫) ‪ ،( ١٩٢ /٥‬ﻭﺍﳋﺼﺎﺋﺺ‪ ،‬ﺍﺑﻦ ﺟﲏ‪ ،( ٤٢٧ /٢ ) .‬ﻭﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.( ١٢٨٠ /٢ ) .‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﻣﺸﻜﻞ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻘﻴﺴﻲ‪.( ٨٠٩ /٢ ) .‬‬
‫‪ -٧‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪.( ٤٤٤ /٨ ) .‬‬
‫‪ -٨‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.( ١٢٨٠ /٢ ) .‬‬
‫‪ -٩‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.‬‬
‫‪ -١٠‬ﻳﻨﻈﺮ‪ :‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪ ،( ١٩٢ /٥ ) .‬ﻭﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪ ،( ٤٤٤ /٨ ) .‬ﻭﺍﻟـﺪﺭ ﺍﳌـﺼﻮﻥ‪،‬‬
‫ﺍﻟﺴﻤﲔ‪.( ٧٤٦ /١٠ ) .‬‬
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 ‫ﻣﺒﺤﺚ ﺍﻟﻌﻄﻒ‪:‬‬

‫ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺬﻱ ﲰﺎﻩ ﻓﺼﻞ ﺍﻟﻨﺴﻖ ﺑﺄﺭﺑﻌﺔ ﺷﻮﺍﻫﺪ ﻗﺮﺁﻧﻴﺔ‪ ،‬ﻭﻫﻲ ﻋﻠـﻰ‬
‫ﺍﻟﻨﺤﻮ ﺍﻵﰐ‪:‬‬
‫‪١‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻣ‪‬ﺎ ﹶﺃ ‪‬ﺷ ‪‬ﺮ ﹾﻛﻨ‪‬ﺎ ﻭ‪‬ﻻ ﺁﺑ‪‬ﺎ ‪‬ﺅﻧ‪‬ﺎ ‪.‬‬
‫ﻓـ ) ﺁﺑﺎﺅﻧﺎ ( ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﺍﻟﻀﻤﲑ ﺍﳌﺮﻓﻮﻉ ﺍﳌﺘﺼﻞ ﰲ ) ﺃﺷـﺮﻛﻨﺎ (‪ ،‬ﻭﱂ ﻳﻔـﺼﻞ ﺑـﲔ‬
‫ﺍﳌﺘﻌﺎﻃﻔﲔ ﺑﻀﻤﲑ ﺭﻓﻊ ﻣﻨﻔﺼﻞ‪ ،‬ﻭﻻ ﻓﺎﺻﻞ ﺁﺧﺮ؛ ﺑﻞ ﺍﻛﺘﻔﻰ ﺑﻮﺟﻮﺩ ) ﻻ ( ﺍﻟﺰﺍﺋﺪﺓ ﻟﻠﺘﺄﻛﻴﺪ‬
‫ﻼ ﺑﲔ ﺣﺮﻑ ﺍﻟﻌﻄﻒ ﻭﺍﳌﻌﻄﻮﻑ‪ ،‬ﻭﻛﺄﻥ ) ﻻ ( ﻗﺪ ﺳﺪ‪‬ﺕ ﻣﺴﺪ ﺍﻟﺘﺄﻛﻴﺪ ﺣﻴـﺚ‬ ‫ﻟﺘﻜﻮﻥ ﻓﺼ ٍ‬
‫‪٢‬‬
‫ﻃﺎﻝ ﺍﻟﻜﻼﻡ ‪‬ﺎ‪.‬‬
‫‪٣‬‬
‫ﻭﺍﻟﻜﻮﻓﻴﻮﻥ ﻻ ﻳﺸﺘﺮﻃﻮﻥ ﺍﻟﺘﻮﻛﻴﺪ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪.‬‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٤٣١ /٢ ) .‬ﺍﻷﻧﻌﺎﻡ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ١٤٨‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﺳﻴﻘﻮﻝ ﺍﻟﺬﻳﻦ‬
‫ﺃﺷﺮﻛﻮﺍ ﻟﻮ ﺷﺎﺀ ﺍﷲ ﻣﺎ ﺃﺷﺮﻛﻨﺎ ﻭﻻ ﺁﺑﺎﺅﻧﺎ ﻭﻻ ﺣﺮﻣﻨﺎ ﻣﻦ ﺷﻲﺀ ﻛﺬﻟﻚ ﻛﺬﺏ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻬﻢ ﺣﱴ ﺫﺍﻗﻮﺍ ﺑﺄﺳـﻨﺎ‪....‬‬
‫ﺍﻵﻳﺔ (‪.‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،( ٣٧٩ /٢ ) .‬ﻭﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌـﱪﺩ‪ ،( ٢١٠ /٣ ) .‬ﻭﺇﻋـﺮﺍﺏ ﺍﻟﻘـﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤـﺎﺱ‪.‬‬
‫) ‪ ،( ١٠٥ /٢‬ﻭﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،( ٤٣١ /٢ ) .‬ﻭﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜـﱪﻱ‪ ،( ٥٤٦ /١ ) .‬ﻭﺃﻭﺿـﺢ‬
‫ﺍﳌﺴﺎﻟﻚ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪.( ٣٩٠ /٣ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻹﻧﺼﺎﻑ‪ ،‬ﺍﻷﻧﺒﺎﺭﻱ‪ ،( ٤٧٤ /٢ ) .‬ﻭﺍﻟﻠﺒﺎﺏ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.( ٤٣١ /١ ) .‬‬
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‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﹶﻓﹶﺄ ‪‬ﺟ ِﻤﻌ‪‬ﻮﺍ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ﹸﻛ ‪‬ﻢ ‪‬ﻭ ‪‬ﺷ ‪‬ﺮﻛﹶﺎ َﺀ ﹸﻛ ‪‬ﻢ ‪.‬‬

‫ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﻟﺮﻓﻊ ﰲ ) ﺷﺮﻛﺎﺀﻛﻢ(‪ ،‬ﻭﺫﻟﻚ ﻋﻄﻔـﹰﺎ‬
‫ﻋﻠﻰ ﺍﻟﻮﺍﻭ ﰲ ) ﻓﺄﲨﻌﻮﺍ(‪ ،‬ﻭﻗﺪ ﺟﺎﺯ ﺫﻟﻚ ﻷﻥ ﺍﻟﻔﺼﻞ ﺟﺎﺀ ﺑﺎﳌﻔﻌﻮﻝ ) ﺃﻣﺮ‪‬ﻛﻢ(‪ ،‬ﻭﻗﺪ ﺳـ ‪‬ﺪ‬
‫‪٢‬‬
‫ﺍﳌﻔﻌﻮﻝ ﺍﳌﻨﺼﻮﺏ ﻣﺴﺪ ﺍﻟﺘﺄﻛﻴﺪ ﻟﻠﻄﻮﻝ ﺑﻪ‪.‬‬
‫‪٣‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻫﻮ ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ ﰲ ﻗﺮﺍﺀﺓ ﺍﻟﺮﻓﻊ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ ﻓﻴﻜﻮﻥ ﻋﻠﻰ ﺃﻥ ) ﺷﺮﻛﺎﺅﻛﻢ( ﻣﺒﺘﺪﺃ ﺧﱪﻩ ﳏﺬﻭﻑ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻭﺷﺮﻛﺎﺅﻛﻢ‬
‫‪٤‬‬
‫ﻓﻠﻴﺠﻤﻌﻮﺍ ﺃﻣﺮﻫﻢ‪ ،‬ﺃﻭ ﻟﻴﺠﻤﻌﻪ ﺷﺮﻛﺎﺅﻛﻢ‪.‬‬
‫‪٥‬‬
‫ﺖ ﺷﺮﻛﺎﺋﻲ‪.‬‬
‫ﻭ) ﺃﲨﻊ ( ﻳﺘﻌﻠﻖ ﺑﺎﳌﻌﺎﱐ ﺩﻭﻥ ﺍﻟﺬﻭﺍﺕ‪ ،‬ﻳ‪‬ﻘﺎﻝ‪ :‬ﺃﲨ ‪‬ﻊ ﺭﺃﻳﻪ‪ ،‬ﻭﻻ ﳚﻮﺯ‪ :‬ﺃﲨﻌ ‪‬‬
‫ﻭﻗﺮﺍﺀﺓ ﺍﳉﻤﻬﻮﺭ‪ ٦‬ﺑﺎﻟﻨﺼﺐ ) ﻭﺷﺮﻛﺎ َﺀﻛﻢ(‪ ،‬ﻭﻓﻴﻬﺎ ﺃﻭﺟﻪ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺃﻥ ) ﺷﺮﻛﺎﺀﻛﻢ( ﻣﻌﻄﻮﻑ ﻋﻠﻰ ) ﺃﻣﺮﻛﻢ(‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻭﺃﻣﺮ ﺷﺮﻛﺎﺋﻜﻢ‪ ،‬ﻓﺄﻗﺎﻡ‬
‫ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﻣﻘﺎﻡ ﺍﳌﻀﺎﻑ‪ ٧.‬ﻫﺬﺍ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﺍﻟﻌﻄﻒ ﻋﻠﻰ ﻇﺎﻫﺮ ﺍﻟﻠﻔﻆ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻌﻄﻒ‬
‫ﻋﻠﻰ ﻇﺎﻫﺮ ﺍﻟﻠﻔﻆ ﱂ ﻳﺼﺢ ﻋﻄﻔﻪ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺣﺬﻑ ﻣﻀﺎﻑ‪ .‬ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ ﺍﺑﻦ ﻫـﺸﺎﻡ‪:‬‬
‫) ﻭﻻ ﳚﻮﺯ ﻋﻠﻰ ﻇﺎﻫﺮ ﺍﻟﻠﻔﻆ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻄﻮﻓﹰﺎ ﻋﻠﻰ ) ﺃﻣﺮﻛﻢ (‪ ،‬ﻷﻧﻪ ﺣﻴﻨﺌ ٍﺬ ﺷﺮﻳﻚ ﻟﻪ ﰲ‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٢٢٤ /١ ) .‬ﻳﻮﻧﺲ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ٧١‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻭﺍﺗ ﹸﻞ ﻋﻠﻴﻬﻢ ﻧﺒﺄ‬
‫ﺖ ﻓـﺄﲨﻌﻮﺍ ﺃﻣـﺮﻛﻢ‬ ‫ﻧﻮﺡ ﺇﺫ ﻗﺎﻝ ﻟﻘﻮﻣﻪ ﻳﺎ ﻗﻮ ِﻡ ﺇﻥ ﻛﺎﻥ ﻛ‪‬ﺒ ‪‬ﺮ ﻋﻠﻴﻜﻢ ﻣﻘﺎﻣﻲ ﻭﺗﺬﻛﲑﻱ ﺑﺂﻳﺎﺕ ﺍﷲ ﻓﻌﻠﻰ ﺍﷲ ﺗﻮﻛﻠـ ‪‬‬
‫ﻭﺷﺮﻛﺎﺀﻛﻢ‪ ...‬ﺍﻵﻳﺔ(‪.‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،( ٤٣١ /٢ ) .‬ﻭ ) ‪ ،( ٢٢٥ -٢٢٤ /١‬ﻭﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤـﺎﺱ‪.‬‬
‫) ‪ ،( ٢٦١ /٢‬ﻭﻣﺸﻜﻞ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻘﻴﺴﻲ‪ ،( ٣٥٠ /١ ) .‬ﻭﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.( ٦٨١ /٢ ) .‬‬
‫‪ -٣‬ﻗﺮﺍﺀﺓ ﺍﻟﺮﻓﻊ ﻗﺮﺃ ‪‬ﺎ ﺍﳊﺴﻦ ﻭﺍﺑﻦ ﺃﰊ ﺇﺳﺤﺎﻕ ﻭﻋﻴﺴﻰ ﻭﻳﻌﻘﻮﺏ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪،( ٢٦١ /٢ ) .‬‬
‫ﻭﻣﺸﻜﻞ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻘﻴﺴﻲ‪ ،( ٣٥٠ /١ ) .‬ﻭﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﻟﻘﺮﻃﱯ‪.( ٣٦٢ /٨ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪ ،(٢٦١ /٢ ) .‬ﻭﺍﻟﻔﺼﻮﻝ ﺍﳌﻔﻴﺪﺓ‪ ،‬ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﺍﻟﻌﻼﺋﻲ‪ ) .‬ﺹ ‪ ،( ٢٠٣‬ﻭﺗﻔﺴﲑ‬
‫ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﻟﻘﺮﻃﱯ‪ ،( ٣٦٣ /٨ ) .‬ﻭﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ‪ ،‬ﺍﻟﺸﻮﻛﺎﱐ‪.( ٤٦٣ /٢ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪ ،( ٢٦١ /٢ ) .‬ﻭﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.( ٦٨١ /٢ ) .‬‬
‫‪ - -٦‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ ،( ٦٨١ /٢ ) .‬ﻭﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪.( ٣٦٠ /٢ ) .‬‬
‫‪ -٧‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.( ٦٨١ /٢ ) .‬‬

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‫ﻣﻌﻨﺎﻩ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﺃﲨﻌﻮﺍ ﺃﻣﺮﻛﻢ ﻭﺃﲨﻌﻮﺍ ﺷﺮﻛﺎﺀﻛﻢ‪ ،‬ﻭﺫﻟﻚ ﻻ ﳚﻮﺯ‪ ،‬ﻷﻥ ) ﺃﲨـﻊ (‬
‫‪١‬‬
‫ﺖ ﺷﺮﻛﺎﺋﻲ (‪.‬‬
‫ﺖ ﺭﺃﻳﻲ‪ ،‬ﻭﻻ ﺗﻘﻮﻝ‪ :‬ﺃﲨﻌ ‪‬‬
‫ﺇﳕﺎ ﻳﺘﻌﻠﻖ ﺑﺎﳌﻌﺎﱐ ﺩﻭﻥ ﺍﻟﺬﻭﺍﺕ‪ ،‬ﺗﻘﻮﻝ‪ :‬ﺃﲨﻌ ‪‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻣﻔﻌﻮ ﹰﻻ ﻣﻌﻪ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻣﻊ ﺷﺮﻛﺎﺋﻜﻢ‪ .‬ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﺰﺟﺎﺝ‪ ٢.‬ﻭﻳﻜﻮﻥ ﻧﺼﺐ‬
‫‪٣‬‬
‫ﻼ ﻣﻨﺎﺳﺒﹰﺎ‪.‬‬
‫) ﺷﺮﻛﺎﺀﻛﻢ ( ﻋﻠﻰ ﺗﻀﻤﲔ ﺍﻟﻜﻼﻡ ﻓﻌ ﹰ‬
‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ) ﻭﺷﺮﻛﺎﺀﻛﻢ( ﻣﻨﺼﻮﺑﹰﺎ ﺑﻔﻌﻞ ﳏﺬﻭﻑ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻭﺃﲨﻌﻮﺍ ﺷـﺮﻛﺎﺀﻛﻢ‪.‬‬
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‫ﻭﻗﻴﻞ‪ :‬ﻭﺍﺩﻋﻮﺍ ﺷﺮﻛﺎﺀﻛﻢ‪ .‬ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﻜﺴﺎﺋﻲ‪ ٤،‬ﻭﺍﻟﻔﺮﺍﺀ‪.‬‬

‫ﻚ ‪‬ﻭ ‪‬ﻋﻠﹶﻰ ﹸﺃﻣ‪‬ـ ٍﻢ ِﻣﻤ‪‬ـ ‪‬ﻦ‬

‫ﺕ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ‪‬‬
‫ﻂ ِﺑﺴ‪‬ﻼ ٍﻡ ِﻣﻨ‪‬ﺎ ‪‬ﻭ‪‬ﺑ ‪‬ﺮﻛﹶﺎ ٍ‬
‫ﺡ ﺍ ‪‬ﻫِﺒ ﹾ‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﻗِﻴ ﹶﻞ ﻳ‪‬ﺎ ﻧ‪‬ﻮ ‪‬‬
‫‪٦‬‬
‫ﻚ ‪.‬‬
‫‪‬ﻣ ‪‬ﻌ ‪‬‬
‫ﻓـ ) ﺃﻣ ٍﻢ ( ﰲ ﺍﻵﻳﺔ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﺍﻟﻀﻤﲑ ﺍﳌﺘﺼﻞ ﻭﻫﻮ ) ﺍﻟﻜﺎﻑ( ﰲ ) ﻋﻠﻴﻚ(‪ ،‬ﻭﻫـﻮ‬
‫ﺿﻤﲑ ﺍ‪‬ﺮﻭﺭ‪ ٧.‬ﻭﻟﻜﻲ ﻳﺼﺢ ﺍﻟﻌﻄﻒ ﻋﻠﻰ ) ﺍﻟﻜﺎﻑ( ﺃﻋﻴﺪ ﺣﺮﻑ ﺍﳉﺮ )ﻋﻠﻰ( ﻗﺒﻞ ) ﺃﻣ ٍﻢ(‪،‬‬
‫ﻷﻧﻪ ﺇﺫﺍ ﻋ‪‬ﻄﻒ ﻋﻠﻰ ﺍﳌﻀﻤﺮ ﺍ‪‬ﺮﻭﺭ ﻭﺟﺐ ﺇﻋﺎﺩﺓ ﺍﳉﺎﺭ ﻋﻨﺪ ﺍﻟﺒﺼﺮﻳﲔ‪ .‬ﻛﻤﺎ ﻣ ‪‬ﺮ‪.‬‬

‫‪ -١‬ﺷﺮﺡ ﺷﺬﻭﺭ ﺍﻟﺬﻫﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ) .‬ﺹ ‪.( ٣٠٩‬‬

‫‪ -٢‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻋﺮﺍﺑﻪ‪ ،‬ﺍﻟﺰﺟﺎﺝ‪ ،( ٢٣ /٣ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﻹﻳﻀﺎﺡ ﺍﻟﻌﻀﺪﻱ‪ ،‬ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ‪ ) .‬ﺹ ‪.( ٢١٧‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻔﺼﻞ‪ ،‬ﺍﻟﺰﳐﺸﺮﻱ‪ ) .‬ﺹ ‪.( ٥٦‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪.( ٢٦٢ /٢ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻔﺮﺍﺀ‪.( ٣٤٠ /١ ) .‬‬
‫‪ -٦‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٤٣١ /١ ) .‬ﻫﻮﺩ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ٤٨‬ﻣﻦ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ‪ ... ) :‬ﻭﺃﻣـﻢ‬
‫ﺳﻨﻤﺘﻌﻬﻢ ﰒ ﳝﺴ‪‬ﻬﻢ ﻣﻨﺎ ﻋﺬﺍﺏ ﺃﻟﻴﻢ (‪.‬‬
‫‪ -٧‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،( ٤٣١ /٢ ) .‬ﻭﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪.( ٢٣١ /٥ ) .‬‬
‫‪١٢٩‬‬
 ‫‪١‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻭ‪‬ﺍﺗ‪‬ﻘﹸﻮﺍ ﺍﻟﻠﱠ ‪‬ﻪ ﺍﻟﱠﺬِﻱ ‪‬ﺗﺴ‪‬ﺎ َﺀﻟﹸﻮ ﹶﻥ ِﺑ ِﻪ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﺭ ‪‬ﺣﺎ ‪‬ﻡ ‪.‬‬
‫ﺫﻛﺮ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺑﻌﺪ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻌﻠﻘﹰﺎ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﲪـﺰﺓ ﺑـﺎﳉﺮ‪ ٢‬ﰲ‬
‫‪٣‬‬
‫) ﻭﺍﻷﺭﺣﺎ ِﻡ (‪ ،‬ﻋﻠﻰ ﺃﻥ ﺍﻟﻮﺍﻭ ﻓﻴﻬﺎ ﻫﻲ ﻭﺍﻭ ﺍﻟﻘﺴﻢ‪ ،‬ﻭ) ﺍﻷﺭﺣﺎ ِﻡ ( ﳎﺮﻭﺭ ﺑﻮﺍﻭ ﺍﻟﻘﺴﻢ‪.‬‬
‫ﻭﰲ ﻗﺮﺍﺀﺓ ﺍﳉﺮ ﺗﻮﺟﻴﻬﺎﻥ ﺁﺧﺮﺍﻥ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺃﻥ ) ﻭﺍﻷﺭﺣﺎ ِﻡ ( ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﺍﻟﻀﻤﲑ ﺍ‪‬ﺮﻭﺭ ﰲ ) ﺑﻪ(‪.‬‬
‫ﻭﻫﺬﺍ ﻻ ﳚﻮﺯ ﻋﻨﺪ ﺍﻟﺒﺼﺮﻳﲔ ﺇﻻ ﺑﺈﻋﺎﺩﺓ ﺍﳉﺎﺭ ﻛﻤﺎ ﻣ ‪‬ﺮ‪ .‬ﺇﻻ ﺃﻥ ﺍﻟﻜـﻮﻓﻴﲔ ﳚﻴـﺰﻭﻥ ﺫﻟـﻚ‬
‫‪٤‬‬
‫ﻣﻄﻠﻘﹰﺎ‪.‬‬
‫ﻭﻗﺪ ﻧﻘﻞ ﺃﺑﻮ ﺟﻌﻔﺮ ﻋﻦ ﺍﻟﻜﻮﻓﻴﲔ ﻗﺒﺢ ﻫﺬﺍ ﺍﻟﺮﺃﻱ‪ ،‬ﻣﻊ ﻋﺪﻡ ﺫﻛﺮ ﻋﻠﺔ ﻗﺒﺤﻪ‪ ٥.‬ﻭﻗﺪ ﻭﺻﻔﻬﺎ‪-‬‬
‫‪٦‬‬
‫ﺃﻳﻀﹰﺎ‪ -‬ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺎﻟﻘﺒﺢ‪.‬‬
‫‪٧‬‬
‫ﻭﺿﻌ‪‬ﻒ ﺃﺑﻮ ﺍﻟﺒﻘﺎﺀ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻟﻮﺭﻭﺩ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳊﻠﻒ ﺑﻐﲑ ﺍﷲ‪.‬‬
‫ﻭﻗﺪ ﺩﺍﻓﻊ ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ ﺑﻘﻮﺓ ﻋﻦ ﻗﺮﺍﺀﺓ ﲪﺰﺓ ﺑﺎﳉﺮ ) ﻭﺍﻷﺭﺣﺎ ِﻡ (‪ ،‬ﻭﻭﻫ‪‬ﻦ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴـﻪ‬
‫ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺤﻮﻳﲔ ﺣﲔ ﻗﺎﻟﻮﺍ ﺑﻔﺴﺎﺩ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ‪.‬‬
‫ﺕ ‪‬ﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﻣﻦ ﻋﻨﺪ ﻧﻔﺴﻪ؛ ﺑﻞ‬‫ﻗﺎﻝ‪ ) :‬ﻷﻥ ﲪﺰﺓ ﺃﺣﺪ ﺍﻟﻘﺮﺍﺀ ﺍﻟﺴﺒﻌﺔ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﱂ ﻳﺄ ِ‬
‫ﺭﻭﺍﻫﺎ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﺫﻟﻚ ﻳﻮﺟﺐ ﺍﻟﻘﻄﻊ ﺑـﺼﺤﺔ ﻫـﺬﻩ ﺍﻟﻠﻐـﺔ‪،‬‬

‫ﺱ ﺍﺗﻘﻮﺍ ﺭﺑﻜﻢ ﺍﻟـﺬﻱ‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ) .‬ﺍﻟﻨﺴﺎﺀ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ١‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻳﺄﻳﻬﺎ ﺍﻟﻨﺎ ‪‬‬
‫ﺚ ﻣﻨﻬﻤﺎ ﺭﺟﺎ ﹰﻻ ﻛﺜﲑﹰﺍ ﻭﻧﺴﺎﺀ ﻭﺍﺗﻘﻮﺍ ﺍﷲ ﺍﻟﺬﻱ ﺗﺴﺎﺀﻟﻮﻥ ﺑﻪ ﻭﺍﻷﺭﺣﺎﻡ‬‫ﺧﻠﻘﻜﻢ ﻣﻦ ﻧﻔﺲ ﻭﺍﺣﺪﺓ ﻭﺧﻠﻖ ﻣﻨﻬﺎ ﺯﻭﺟﻬﺎ ﻭﺑ ﹼ‬
‫ﺇﻥ ﺍﷲ ﻛﺎﻥ ﻋﻠﻴﻜﻢ ﺭﻗﻴﺒﹰﺎ (‪.‬‬
‫‪ -٢‬ﻗﺮﺍﺀﺓ ﺍﳉﺮ ﻫﻲ ﻗﺮﺍﺀﺓ ﲪﺰﺓ ﻭﺇﺑﺮﺍﻫﻴﻢ ﻭﻗﺘﺎﺩﺓ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺴﺒﻌﺔ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﺍﺑﻦ ﳎﺎﻫـﺪ‪ ).‬ﺹ ‪ ،( ٢٢٦‬ﻭﺇﻋـﺮﺍﺏ‬
‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪.( ٤٣١/١ ) .‬‬
‫‪ -٣‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،( ٤٣٢ /٢ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪ ،( ٤٣٢ /١ ) .‬ﻭﺍﻟﺘﺒﻴـﺎﻥ‪،‬‬
‫ﺍﻟﻌﻜﱪﻱ‪.( ٣٢٦ /١ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ ﺍﳊﺠﺔ‪ ،‬ﺍﺑﻦ ﺧﺎﻟﻮﻳﻪ‪ ) .‬ﺹ ‪.( ١١٩‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪.( ٤٣١ /١ ) .‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻔﺮﺍﺀ‪ .( ١٨٥ /١ ) .‬ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﻌﻠﺔ ﰲ ﺃﻥ ﺍﻟﻌﺮﺏ ﻻ ﺗﺮ ‪‬ﺩ ﳐﻔﻮﺿﹰﺎ ﻋﻠﻰ ﳐﻔﻮﺽ‪ ،‬ﻭﻗـﺪ‬
‫ﻛﹸﲏ‪ .‬ﻭﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻋﺮﺍﺑﻪ‪ ،‬ﺍﻟﺰﺟﺎﺝ‪ .( ٦ -٥ /٢ ) .‬ﻭﻓﻴﻪ ﻗﺎﻝ‪ ) :‬ﻓﺄﻣﺎ ﺍﳉﺮ ﰲ ﺍﻷﺭﺣﺎﻡ ﻓﺨﻄﺄ ﰲ ﺍﻟﻌﺮﺑﻴﺔ ﻻ ﳚﻮﺯ‬
‫ﺇﻻ ﰲ ﺍﺿﻄﺮﺍﺭ ﺍﻟﺸﻌﺮ(‪ .‬ﻭﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.( ٣٢٦ /١ ) .‬‬
‫‪ -٧‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.( ٣٢٦ /١ ) .‬‬
‫‪١٣٠‬‬
‫ﻭﺍﻟﻘﻴﺎﺱ ﻳﺘﻀﺎﺀﻝ ﻋﻨﺪ ﺍﻟﺴﻤﺎﻉ ﻻ ﺳﻴﻤﺎ ﲟﺜﻞ ﻫﺬﻩ ﺍﻷﻗﻴﺴﺔ ﺍﻟﱵ ﻫـﻲ ﺃﻭﻫـﻦ ﻣـﻦ ﺑﻴـﺖ‬
‫ﺍﻟﻌﻨﻜﺒﻮﺕ (‪ ١.‬ﰒ ﺳﺎﻕ ﺣﺠﺘﲔ ﻳﺪﺣﺾ ‪‬ﻤﺎ ﻗﻮﻝ ﻫﺆﻻﺀ ﺍﻟﻨﺤﻮﻳﲔ‪:‬‬
‫ﺍﳊﺠﺔ ﺍﻷﻭﱃ‪ :‬ﺃﻥ ﻗﺮﺍﺀﺓ ﲪﺰﺓ ﳝﻜﻦ ﲣﺮﳚﻬﺎ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺗﻜﺮﻳﺮ ﺍﳉﺎﺭ‪ ،‬ﻛﺄﻧﻪ ﻗﻴﻞ‪ :‬ﺗﺴﺎﺀﻟﻮﻥ‬
‫ﺑﻪ ﻭﺑﺎﻷﺭﺣﺎﻡ‪.‬‬
‫ﺍﳊﺠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻭﺭﻭﺩ ﺫﻟﻚ ﰲ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﺍﺳﺘﺪﻝ ﺑﺒﻴﺘﲔ ﻣﻦ ﺍﻟﺸﻌﺮ‪:‬‬
‫‪٢‬‬
‫ﺍﻷﻭﻝ‪ :‬ﻗﻮﻝ ﺃﺣﺪﻫﻢ‪:‬‬
‫ﺐ‪.‬‬
‫ﻚ ﻭﺍﻷﻳ‪‬ﺎ ِﻡ ِﻣ ‪‬ﻦ ﻋﺠ ِ‬
‫ﺐ ﻓﻤ‪‬ﺎ ِﺑ ‪‬‬
‫ﻓﺎ ﹾﺫﻫ ‪‬‬ ‫ﺸِﺘﻤ‪‬ﻨﺎ‬
‫ﺖ ‪‬ﺠ‪‬ﻮﻧﺎ ﻭﺗ ‪‬‬
‫ﻓﺎﻟﻴﻮ ‪‬ﻡ ﻗﺮ‪‬ﺑ ‪‬‬
‫ﺣﻴﺚ ﻋﻄﻒ ) ﺍﻷﻳﺎﻡ ( ﻋﻠﻰ ﺍﻟﻀﻤﲑ ﺍ‪‬ﺮﻭﺭ ﰲ ) ﺑﻚ ( ﺑﻐﲑ ﺇﻋﺎﺩﺓ ﺣﺮﻑ ﺍﳉﺮ‪ ،‬ﻭﻫﻮ ﻋﻨﺪ‬
‫ﺍﻟﺒﺼﺮﻳﲔ ﻣﻦ ﺍﻟﻀﺮﻭﺭﺓ‪ ،‬ﺃﻣ‪‬ﺎ ﺍﻟﻜﻮﻓﻴﻮﻥ ﻓﻴﺠﻴﺰﻭﻥ ﺫﻟﻚ ﻛﻤﺎ ﻣ ‪‬ﺮ‪.‬‬
‫‪٣‬‬
‫ﻭﺍﻵﺧﺮ‪ :‬ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﻒ‪.‬‬
‫ﻁ ﻧ‪‬ﻔﺎِﻧ ِ‬
‫ﺐ ﹶﻏـ ‪‬ﻮ ﹸ‬
‫ﻭﻣﺎ ﺑﻴﻨﻬﺎ ﻭﺍﻟﻜ ‪‬ﻌ ِ‬ ‫‪‬ﻧ ‪‬ﻌﻠﹼ ‪‬ﻖ ﰲ ﻣﺜ ِﻞ ﺍﻟﺴ‪‬ﻮﺍﺭﻱ ﺳﻴﻮﻓﹶﻨﺎ‬
‫ﻓـ) ﺍﻟﻜﻌﺐ ( ﳎﺮﻭﺭ ﺑﻌﻄﻔﻪ ﻋﻠﻰ ﺍﻟﻀﻤﲑ ﺍ‪‬ﺮﻭﺭ ﰲ ) ﺑﻴﻨﻬﺎ (‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻣﺎ ﺑﻴﻨـﻬﺎ‬
‫ﻭﺑﲔ ﺍﻟﻜﻌﺐ‪.‬‬
‫ﰒ ﺃﺑﺪﻯ ﺍﻟﺮﺍﺯﻱ‪ -‬ﺑﻌﺪ ﺫﻟﻚ ‪ -‬ﻋﺠﺒﻪ ﻣﻦ ﺭﺃﻱ ﻫﺆﻻﺀ ﺍﻟﻨﺤﺎﺓ ﰲ ﻫـﺬﻩ ﺍﻟﻘـﺮﺍﺀﺓ‪ ،‬ﺣـﲔ‬
‫ﺍﺳﺘﺤﺴﻨﻮﺍ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﺑﺒﻴﺘﲔ ﻣﻦ ﺍﻟﺸﻌﺮ ﳎﻬﻮﻟﲔ‪ ،‬ﻭﱂ ﻳﺴﺘﺤﺴﻨﻮﻫﺎ ﺑﻘﺮﺍﺀﺓ ﲪﺰﺓ ﻭﳎﺎﻫـﺪ‪،‬‬
‫‪٤‬‬
‫ﻣﻊ ﺃ‪‬ﻤﺎ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻠﻒ ﺍﳌﻮﺛﻮﻗﲔ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪ ) :‬ﺑﺒﻴﺘﲔ ﻣﻦ ﺍﻟﺸﻌﺮ ﳎﻬﻮﻟﲔ (‪ .‬ﳘﺎ ﺍﻟﺒﻴﺘﺎﻥ ﺍﻟﺴﺎﺑﻘﺎﻥ‪.‬‬

‫‪ -١‬ﺍﻟﺘﻔﺴﲑ ﺍﻟﻜﺒﲑ‪ ،‬ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ‪.( ١٣٣ /٩ ) .‬‬

‫‪ -٢‬ﺍﻟﺒﻴﺖ ﳎﻬﻮﻝ ﺍﻟﻘﺎﺋﻞ‪ .‬ﻭﻫﻮ ﻣﻦ ﺷﻮﺍﻫﺪ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،( ٣٧٣ /٢ ) .‬ﻭﺍﻷﺻﻮﻝ‪ ،‬ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ‪،( ١١٩ /٢ ) .‬‬
‫ﻭﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪ ،( ٤٣١ /١ ) .‬ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺍﻷﻧﺒﺎﺭﻱ‪ ( ٤٦٤ /٢ ) .‬ﻭ ) ‪ ،( ٤٧٢ /٢‬ﻭﺍﳍﻤﻊ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪.‬‬
‫) ‪ ( ٤٣٩ / ١‬ﻭ ) ‪.( ٢٢١ /٣‬‬
‫‪ -٣‬ﺍﻟﺒﻴﺖ ﳎﻬﻮﻝ ﺍﻟﻘﺎﺋﻞ‪ ،‬ﻭﻫﻮ ﺑﻼ ﻧﺴﺒﺔ ﰲ‪ :‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤـﺎﺱ‪ ،( ٤٣١ /١ ) .‬ﻭﺍﻹﻧـﺼﺎﻑ‪ ،‬ﺍﻷﻧﺒـﺎﺭﻱ‪.‬‬
‫) ‪ ( ٤٦٥ /٢‬ﻭ ) ‪.( ٤٧٢ /٢‬‬
‫‪ -٤‬ﺍﻟﺘﻔﺴﲑ ﺍﻟﻜﺒﲑ‪ ،‬ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ‪.( ١٣٤ / ٩ ) .‬‬
‫‪١٣١‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻭ)ﺍﻷﺭﺣﺎ ِﻡ ( ﳎﺮﻭﺭ ﺑﺒﺎﺀ ﻣﻘﺪﺭﺓ ﻟﺪﻻﻟﺔ ﺍﻷﻭﱃ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﺗـﺴﺎﺀﻟﻮﻥ ﺑـﻪ‬
‫ﻭﺑﺎﻷﺭﺣﺎﻡ‪ ١.‬ﻭﻳﻀﻌﻒ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﺃﻥ ﺣﺮﻑ ﺍﳉﺮ ﻻ ﻳﻌﻤﻞ ﻭﻫﻮ ﳏﺬﻭﻑ‪ ٢.‬ﻭﻗﺪ ﺭﺩ‪‬ﻩ ﺍﻟﺮﺍﺯﻱ‬
‫ﲟﺎ ﺳﺒﻖ‪.‬‬
‫ﺃﻣﺎ ﻭﺟﻪ ﺍﻟﻨﺼﺐ ﰲ ) ﻭﺍﻷﺭﺣﺎ ‪‬ﻡ (‪ ،‬ﻓﻌﻠﻰ ﺃﻧﻪ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﻟﻔﻆ ﺍﳉﻼﻟﺔ ) ﺍﷲ(‪ ،‬ﻭﻳﻜـﻮﻥ‬
‫ﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻭﺍﺗﻘﻮﺍ ﺍﻷﺭﺣﺎ ‪‬ﻡ ﺃﻥ ﺗﻘﻄﻌﻮﻫﺎ‪ ٣.‬ﺃﻭ ﻳﻜﻮﻥ ﺑﺎﻟﻌﻄﻒ ﻋﻠﻰ ﻣﻮﺿﻊ ﺍﳉـﺎﺭ ﻭﺍ‪‬ـﺮﻭﺭ‬
‫‪٤‬‬
‫) ﺑﻪ (‪.‬‬
‫ﻭﻳﺘﺮﺟﺢ ﻣﻦ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﻗﺮﺍﺀﺓ ﺍﻟﻨﺼﺐ ﰲ ) ﻭﺍﻷﺭﺣﺎ ‪‬ﻡ (‪ ،‬ﻓﻬﻲ ﻗﺮﺍﺀﺓ ﺍﳉﻤﻬﻮﺭ‪ ،‬ﻛﻤﺎ ﺃ‪‬ـﺎ‬
‫ﺍﻷﻗﺮﺏ ﺇﱃ ﺍﻟﺼﻮﺍﺏ‪ ،‬ﻭﺍﻷﺑﻌﺪ ﻋﻦ ﺍﻟﺘﺄﻭﻳﻞ‪ .‬ﻭﻳﺒﻘﻰ ﺍﻟﺘﺨﺮﻳﺞ ﻟﻘﺮﺍﺀﺓ ﲪﺰﺓ ﻟﻪ ﻭﺟﺎﻫﺘﻪ‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺍﳋﺼﺎﺋﺺ‪ ،‬ﺍﺑﻦ ﺟﲏ‪ ،( ٢٨٥ /١ ) .‬ﻭﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ ﻳﻌﻴﺶ‪.( ٨٧ /٣ ) .‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﻜﺎﻓﻴﺔ‪ ،‬ﺍﻟﺮﺿﻲ‪.( ٣٢٠ /١ ) .‬‬
‫‪ -٣‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪ ،( ٤٣١ /١ ) .‬ﻭﺍﳊﺠـﺔ‪ ،‬ﺍﺑـﻦ ﺧﺎﻟﻮﻳـﻪ‪ ) .‬ﺹ ‪ ،( ١١٨‬ﻭﺍﻟﺘﺒﻴـﺎﻥ‪ ،‬ﺍﻟﻌﻜـﱪﻱ‪.‬‬
‫) ‪.( ٣٢٦ /١‬‬
‫‪ -٤‬ﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.( ٣٢٦ /١ ) .‬‬
‫‪١٣٢‬‬
‫אلא ‪ :‬‬
‫ ‪:‬ـ;‪.‬‬

‫‪.
<*=  ;: "() -‬‬

‫‪. ;: > # "() -‬‬

‫‪. ? 6 3:@- "() -‬‬

 ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻔﻌﻞ‪:‬‬
‫ﻫﺬ‪ ١‬ﻫﻮ ﻓﺼﻞ ﺍﻷﻓﻌﺎﻝ‪ ،‬ﻭﻗﺪ ﺃﻃﻠﻖ ﻋﻠﻴﻪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻓﺼﻞ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﻫﻮ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ﻣـﻦ‬
‫ﻓﺼﻮﻝ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪.‬‬
‫ﻭﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﻘﺮﺁﻧﻴﺔ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﳏﺪﻭﺩﺓ ﻣﻘﺎﺭﻧﺔ ﺑﺎﻟﺸﻮﺍﻫﺪ ﰲ ﺍﻟﻔﺼﻮﻝ ﺍﻷﺧﺮﻯ‪.‬‬
‫ﻭﻗﺪ ﻋﺎﳉﺖ ﻫﺬﻩ ﺍﻟﺸﻮﺍﻫﺪ ﻗﻀﺎﻳﺎ ﳓﻮﻳﺔ ﻣﺜﻞ‪ :‬ﺍﺷﺘﻘﺎﻕ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﺃﻧﻮﺍﻋﻪ‪ ،‬ﻭﺷﻴﺌﹰﺎ ﻣﻦ ﺃﺣﻜﺎﻣﻪ‪،‬‬
‫ﻛﺎﻟﻔﻌﻞ ﺍﳌﺎﺿﻲ ﺇﺫﺍ ﺍﺗﺼﻠﺖ ﺑﻪ ﺗﺎﺀ ﺍﻟﺘﺄﻧﻴﺚ ﻭﺑﻌﺪﻫﺎ ﳘﺰﺓ ﻭﺻﻞ‪ ،‬ﻭﺍﻟﻔﻌﻞ ﺍﳌﻀﺎﺭﻉ ﺇﺫﺍ ﺍﺗﺼﻠﺖ‬
‫ﺑﻪ ﻧﻮﻥ ﺍﻟﻨﺴﻮﺓ‪ ،‬ﻭﺃﺣﻜﺎﻡ ﺍﻟﻨﻮﻥ ﺍﻟﺜﻘﻴﻠﺔ ﻭﺍﳋﻔﻴﻔﺔ‪.‬‬
‫ﻭﻗﺪ ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻋﻠﻰ ﺍﻷﻓﻌﺎﻝ ﺍﻟﱵ ﺗ‪‬ﺤﻤﻞ ﻋﻠﻰ ﺍﻷﻓﻌﺎﻝ ﺍﻟﻨﺎﺳﺨﺔ ) ﻛﺎﻥ ﻭﺃﺧﻮﺍ‪‬ﺎ(‪،‬‬
‫ﻛﺄﻓﻌﺎﻝ ﺍﳌﻘﺎﺭﺑﺔ ﻭﻣﺎ ﺟﺮﻯ ﳎﺮﺍﻫﺎ‪ ،‬ﻛﻤﺎ ﺳﻴﺘﺒﲔ ﺃﺛﻨﺎﺀ ﺩﺭﺍﺳﺔ ﻫﺬﻩ ﺍﻟﺸﻮﺍﻫﺪ ﻭﺍﻟﻮﻗﻮﻑ ﻋﻠﻴﻬﺎ‪.‬‬

‫ﻣﺒﺤﺚ ﺍﻟﻔﻌﻞ ﻭﺍﺷﺘﻘﺎﻗﻪ‪:‬‬

‫ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﺑﻌﺪﺓ ﺷﻮﺍﻫﺪ‪ ،‬ﻭﻗﺪ ﺑﺪﺃﻩ ﺑﺘﻌﺮﻳﻒ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﻣﺜﹼﻞ ﻟـﻪ‪،‬‬
‫ﻭﺫﻛﺮ ﻋﻠﺔ ﺗﺴﻤﻴﺘﻪ ﺑﺎﻟﻔﻌﻞ‪ .‬ﻭﻓﺮ‪‬ﻕ ﺑﲔ ﺍﻷﻓﻌﺎﻝ ﻭﺍﻷﲰﺎﺀ‪ ،‬ﻓﺎﻷﻓﻌـﺎﻝ ﺗـﺪﻝ ﻋﻠـﻰ ﺍﻟﺰﻣـﺎﻥ‬
‫ﻭﺍﳊﺪﺙ‪ ،‬ﺃﻣﺎ ﺍﻷﲰﺎﺀ ﻓﻼ ﺗﺪﻝ ﺇﻻ ﺩﻻﻟﺔ ﻭﺍﺣﺪﺓ ﻭﻫﻲ ﺫﺍﺕ ﺍﳌﺴﻤﻰ‪ .‬ﻭﺫﻛﺮ ﻋﻠﺔ ﺗﺴﻤﻴﺔ ﺍﻟﻔﻌﻞ‬
‫‪١‬‬
‫‪‬ﺬﻩ ﺍﻟﺘﺴﻤﻴﺔ ﻟﻴﻔﺮﻕ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﳌﺼﺪﺭ ﺍﻟﺬﻱ ﻫﻮ ﺍﳊﺪﺙ‪ ،‬ﻭﻫﻮ ﺍﺳﻢ ﺍﻟﻔﻌﻞ‪.‬‬
‫ﰒ ﺍﺳﺘﺸﻬﺪ ﻋﻠﻰ ﺫﻟﻚ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫‪٢‬‬
‫ﺴﹶﺄﻟﹸﻮ ﹶﻥ ‪.‬‬
‫ﺴﹶﺄ ﹸﻝ ‪‬ﻋﻤ‪‬ﺎ ‪‬ﻳ ﹾﻔ ‪‬ﻌ ﹸﻞ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻻ ‪‬ﻳ ‪‬‬
‫ﺍﺧﺘﻠﻒ ﺍﻟﻨﺤﻮﻳﻮﻥ ﰲ ﺣ ‪‬ﺪ ﺍﻟﻔﻌﻞ‪ ،‬ﻓﻘﺪ ﻋﺮ‪‬ﻑ ﺳﻴﺒﻮﻳﻪ ﺍﻟﻔﻌﻞ ﺑﻘﻮﻟﻪ‪ ) :‬ﻭﺃﻣﺎ ﺍﻟﻔﻌـﻞ ﻓﺄﻣﺜﻠـﺔ‬
‫ﺃﺧﺬﺕ ﻣﻦ ﻟﻔﻆ ﺃﺣﺪﺍﺙ ﺍﻷﲰﺎﺀ‪ ،‬ﻭﺑ‪‬ﻨﻴﺖ ﳌﺎ ﻣﻀﻰ‪ ،‬ﻭﳌﺎ ﻳﻜﻮﻥ ﻭﱂ ﻳﻘﻊ‪ ،‬ﻭﻣﺎ ﻫﻮ ﻛـﺎﺋﻦ ﱂ‬
‫ﺚ ﻭ ‪‬ﺣ ِﻤ ‪‬ﺪ ‪ .‬ﻭﺃﻣﺎ ﺑﻨﺎﺀ ﻣﺎ ﱂ ﻳﻘﻊ ﻓﺈﻧﻪ ﻗﻮﻟـﻚ‬
‫ﲰ ‪‬ﻊ ﻭﻣ ﹸﻜ ﹶ‬
‫ﺐﻭِ‬ ‫ﻳﻨﻘﻄﻊ‪ .‬ﻓﺄﻣﺎ ﺑﻨﺎﺀ ﻣﺎ ﻣﻀﻰ ﻓﺬ ‪‬ﻫ ‪‬‬
‫ﺏ ﻭﻳ‪‬ﻘ‪‬ﺘ ﹸﻞ ﻭﻳ‪‬ﻀ ‪‬ﺮﺏ‪ ،‬ﻭﻛﺬﻟﻚ ﺑﻨﺎﺀ‬
‫ﺐ ﻭﻳﻀ ِﺮ ‪‬‬
‫ﺁﻣﺮﹰﺍ‪ :‬ﺍِﺫﻫﺐ ﻭﺍﻗﺘ‪‬ﻞ ﻭﺍﺿﺮِﺏ‪ ،‬ﻭﳐﱪﹰﺍ‪ :‬ﻳﻘﺘ‪‬ﻞ ﻭﻳﺬﻫ ‪‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ١٩٤ -١٩٣ /١ ) .‬‬

‫‪ -٢‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ١٩٣ /١ ) .‬ﺍﻷﻧﺒﻴﺎﺀ‪ :‬ﺍﻵﻳﺔ ) ‪.( ٢٣‬‬
‫‪١٣٣‬‬
‫ﻣﺎ ﱂ ﻳﻨﻘﻄﻊ ﻭﻫﻮ ﻛﺎﺋﻦ ﺇﺫﺍ ﺃﺧﱪﺕ‪ .‬ﻓﻬﺬﻩ ﺍﻷﻣﺜﻠﺔ ﺍﻟﱵ ﺃﹸﺧﺬﺕ ﻣﻦ ﻟﻔﻆ ﺃﺣﺪﺍﺙ ﺍﻷﲰﺎﺀ‪ ،‬ﻭﳍﺎ‬
‫‪١‬‬
‫ﺃﺑﻨﻴﺔ ﻛﺜﲑﺓ ﺳﺘﺒﲔ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪ .‬ﻭﺍﻷﺣﺪﺍﺙ ﳓﻮ ﺍﻟﻀﺮﺏ ﻭﺍﳊﻤﺪ ﻭﺍﻟﻘﺘﻞ (‪.‬‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺎﻟﻔﻌﻞ ﻋﻨﺪ ﺳﻴﺒﻮﻳﻪ ﻣﺎ ﺩ ﹼﻝ ﻋﻠﻰ ﺣﺪﺙ ﻣﻘﺘﺮﻥ ﺑﺰﻣﻦ‪ ،‬ﻓﺎﻷﻣﺜﻠﺔ ﺍﻟﱵ ﺃﺧﺬﺕ ﻣـﻦ‬
‫ﻟﻔﻆ ﺃﺣﺪﺍﺙ ﺍﻷﲰﺎﺀ ﻫﻲ ﺍﳌﺼﺎﺩﺭ ﺑﺪﻻﻟﺔ ﻗﻮﻟﻪ‪ ) :‬ﻭﺍﻷﺣﺪﺍﺙ ﳓﻮ ﺍﻟﻀﺮﺏ ﻭﺍﳊﻤﺪ ﻭﺍﻟﻘﺘﻞ (‪.‬‬
‫ﺚ ﻭ ‪‬ﺣﻤِـ ‪‬ﺪ‪.‬‬
‫ﺐ ﻭ ‪‬ﻣﻜﹸـ ﹶ‬
‫ﻭﺍﻟﺰﻣﺎﻥ ﰲ ﺍﻟﻔﻌﻞ ﻣﺎ ﺩﻝ ﻋﻠﻰ ﺍﳌﺎﺿﻲ‪ ،‬ﻭﻣﺜﹼﻞ ﻟﻪ ﺑـﺎﻷﻓﻌﺎﻝ‪ :‬ﹶﺫﻫ‪‬ـ ‪‬‬
‫ﺏ‪ .‬ﻭﺍﳊﺎﻝ ﻭﻣﺜﻞ ﻟﻪ ﺑﺎﻷﻓﻌﺎﻝ‪:‬‬ ‫ﺐ ﻭﺍﻗ‪‬ﺘ ﹾﻞ ﻭﺍﺿ ِﺮ ‪‬‬
‫ﻭﺍﳌﺴﺘﻘﺒﻞ ﻭﻫﻮ ﺍﻷﻣﺮ‪ ،‬ﻭﻣﺜﹼﻞ ﻟﻪ ﺑﺎﻷﻓﻌﺎﻝ‪ :‬ﺍﺫﻫ ‪‬‬
‫ﺏ‪ ،..‬ﺇﻻ ﺃﻥ ﺳﻴﺒﻮﻳﻪ ﱂ ﻳﻌﱪ ﻋﻦ ﺍﳌﻀﺎﺭﻉ ﺑﻠﻔﻆ ) ﺍﳊﺎﻝ (؛ ﺑﻞ ﻋﱪ ﻋﻨﻪ‬ ‫ﺐ ﻭﻳﻀ ِﺮ ‪‬‬
‫ﻳﻘ‪‬ﺘ ﹸﻞ ﻭﻳﺬ ‪‬ﻫ ‪‬‬
‫ﺑﺎﻹﺧﺒﺎﺭ ﰲ ﻗﻮﻟﻪ‪ ) :‬ﻭﳐﱪﹰﺍ (‪.‬‬
‫‪٢‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﻗﺎﻝ ﺑﻪ ﻋﺪﺩ ﻣﻦ ﺍﻟﻨﺤﺎﺓ‪.‬‬
‫ﻭﻗﺪ ﺃﻏﻔﻞ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺰﺟﺎﺟﻲ ﰲ ﺗﻌﺮﻳﻔﻪ ﻟﻠﻔﻌﻞ ﺩﻻﻟﺔ ﺍﻟﻔﻌﻞ ﻋﻠﻰ ﺍﳊﺎﻝ ﰲ ﻗﻮﻟﻪ‪ ) :‬ﻣﺎ ﺩ ﹼﻝ‬
‫‪٣‬‬
‫ﻋﻠﻰ ﺣﺪﺙ‪ ،‬ﻭﺯﻣﺎﻥ ﻣﺎﺽ ﺃﻭ ﻣﺴﺘﻘﺒﻞ‪ ،‬ﳓﻮ‪ :‬ﻗﺎﻡ ﻳﻘﻮﻡ‪ ،‬ﻭﻗﻌﺪ ﻳﻘﻌﺪ‪ ،‬ﻭﻣﺎ ﺃﺷـﺒﻪ ﺫﻟـﻚ(‪.‬‬
‫ﻭﺍﳊﺎﻝ – ﻫﻨﺎ‪ -‬ﻫﻮ ﺍﻷﻣﺮ‪ ،‬ﻷﻥ ) ﺩﻻﻟﺔ ﻓﻌﻞ ﺍﻷﻣﺮ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺒﺎﻝ ﺇﳕﺎ ﻫﻲ ﲝﺴﺐ ﺍﳌﺄﻣﻮﺭ ﺑﻪ‬
‫ﻭﻫﻮ ﺍﳊﺪﺙ ﺍﳌﻄﻠﻮﺏ ﺇﻳﻘﺎﻋﻪ‪ ،‬ﻭﺃﻣﺎ ﺑﺎﻋﺘﺒﺎﺭ ﻛﻮﻥ ﺍﻷﻣﺮ ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﻄﻠﺐ ﺍﻟﺬﻱ ﻫﻮ ﻣﻦ ﺃﻗﺴﺎﻡ‬
‫ﺍﻹﻧﺸﺎﺀ ﻓﻴﻜﻮﻥ ﺩﺍ ﹰﻻ ﻋﻠﻰ ﺍﳊﺎﻝ ﺑﺎﻟﻨﻈﺮ ﻟﻠﻄﻠﺐ‪ ،‬ﻓﺈﻥ ﺍﻹﻧﺸﺎﺀ ﺯﻣﻨﻪ ﺣﺎﺿﺮ(‪ ٤.‬ﻓﻔﻌﻞ ﺍﻷﻣـﺮ‬
‫ﺑﺎﻋﺘﺒﺎﺭ ﺩﻻﻟﺘﻪ ﻋﻠﻰ ﺍﻟﻄﻠﺐ ﻳﺪﻝ ﻋﻠﻰ ﺍﳊﺎﺿﺮ‪ ،‬ﻷﻥ ﺍﻹﻧﺸﺎﺀ ﻣﺎ ﻗﺎﺭﻥ ﻣﺪﻟﻮﻟﻪ ﺍﻟـﺘﻠﻔﻆ ﺑـﻪ‪،‬‬
‫ﻭﺑﺎﻋﺘﺒﺎﺭ ﺍﳊﺪﺙ ﺍﳌﻄﻠﻮﺏ ﻳﺪﻝ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺒﺎﻝ‪ ،‬ﻷﻥ ﺯﻣﻦ ﺍﳊﺪﺙ ﺍﳌﻄﻠﻮﺏ ﻣﺘﺄﺧﺮ ﻋﻦ ﺯﻣﻦ‬
‫‪٥‬‬
‫ﺍﻟﻄﻠﺐ‪.‬‬
‫ﻭﻋﻠﻰ ﺫﻟﻚ ﻓﺎﻟﻔﻌﻞ ﻫﻮ ﺩﻟﻴﻞ ﺍﳊﺪﺙ ﻭﻏﲑﻩ‪ ،‬ﺃﻣﺎ ﺍﳌﺼﺪﺭ ﻓﺪﻟﻴﻞ ﺍﳊﺪﺙ ﻭﺣﺪﻩ‪ ،‬ﻭ‪‬ﺬﺍ ﻳﻜﻮﻥ‬
‫‪٦‬‬
‫ﺍﻟﻔﻌﻞ ﻓﺮﻋﹰﺎ ﻋﻦ ﺍﳌﺼﺪﺭ‪.‬‬

‫‪ -١‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪.( ١٢ /١ ) .‬‬

‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻔﺼﻞ‪ ،‬ﺍﻟﺰﳐﺸﺮﻱ‪ ) .‬ﺹ ‪ ،( ٢٤٣‬ﻭﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﻷﻧﺒﺎﺭﻱ‪ ) .‬ﺹ ‪ ،( ١١‬ﻭﺷﺮﺡ ﺍﻟﻜﺎﻓﻴﺔ‪ ،‬ﺍﻟﺮﺿـﻲ‪.‬‬
‫) ‪ ،( ٢٢٣ /٢‬ﻭﺍﻟﺒﺴﻴﻂ‪ ،‬ﺍﺑﻦ ﺃﰊ ﺍﻟﺮﺑﻴﻊ‪.( ٢١٩ /١ ) .‬‬
‫‪ -٣‬ﺍﻹﻳﻀﺎﺡ‪ ،‬ﺍﻟﺰﺟﺎﺟﻲ‪ ) .‬ﺹ ‪.( ٥٣ – ٥٢‬‬
‫‪ -٤‬ﺷﺮﺡ ﺍﻷﺯﻫﺮﻳﺔ‪ ،‬ﺧﺎﻟﺪ ﺍﻷﺯﻫﺮﻱ‪ ،‬ﻁ‪ ،٢‬ﻣﻄﺒﻌﺔ ﻣﺼﻄﻔﻰ ﺍﻟﺒﺎﰊ ﺍﳊﻠﱯ‪١٣٧٤ ،‬ﻫـ ‪١٩٥٥ -‬ﻡ‪ ) .‬ﺹ ‪.( ٣١‬‬
‫‪ -٥‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﻣﺴﺎﺋﻞ ﺧﻼﻓﻴﺔ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﺃﺑﻮ ﺍﻟﺒﻘﺎﺀ ﺍﻟﻌﻜﱪﻱ‪ ،‬ﺗﺢ ﳏﻤﺪ ﺧﲑ ﺍﳊﻠﻮﺍﱐ‪ ،‬ﺩﺍﺭ ﺍﻟﺸﺮﻕ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪،١‬‬
‫‪١٤١٢‬ﻫـ‪١٩٩٢ -‬ﻡ‪( ٦٧ ) .‬‬
‫‪١٣٤‬‬
‫ﻭﻫﻨﺎ ﺗﱪﺯ ﻣﺴﺄﻟﺔ ﺧﻼﻓﻴﺔ ﺑﲔ ﺍﻟﻨﺤﻮﻳﲔ ﺣﻮﻝ ﺃﺻﻞ ﺍﻻﺷﺘﻘﺎﻕ‪ ،‬ﻓﺬﻫﺐ ﺍﻟﺒـﺼﺮﻳﻮﻥ ﺇﱃ ﺃﻥ‬
‫‪١‬‬
‫ﺍﻟﻔﻌﻞ ﻣﺸﺘﻖ ﻣﻦ ﺍﳌﺼﺪﺭ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻜﻮﻓﻴﻮﻥ ﺇﻥ ﺍﳌﺼﺪﺭ ﻣﺸﺘﻖ ﻣﻦ ﺍﻟﻔﻌﻞ‪.‬‬
‫ﻭﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻧﺴﺐ ﺣﺪﺙ ﺍﻟﻔﻌﻞ ﻟﻪ‪ ،‬ﻓﻬﻮ ﺳﺒﺤﺎﻧﻪ ﻻ ﻳ‪‬ﺴﺄﻝ ﻋﻤﺎ ﻳﻔﻌﻞ‪ ،‬ﻭﻫﻢ‬
‫ﻳ‪‬ﺴﺄﻟﻮﻥ ﻋﻤﺎ ﻳﻔﻌﻠﻮﻥ‪ ،‬ﻓﻴﺪﺧﻞ ﲢﺖ ) ﻳﻔﻌﻞ ( ﻛﻞ ﻓﻌﻞ ﻳﺪﻝ ﻋﻠﻰ ﺣﺪﺙ ﻣﻦ ﺳﺎﺋﺮ ﺍﻷﺣﺪﺍﺙ‬
‫‪٢‬‬
‫ﻛﻠﻬﺎ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺃﻧﻮﺍﻋﻬﺎ‪.‬‬
‫ﻭﺑﺬﻟﻚ ﻳﺘﻀﺢ ﺃﻥ ﺍﻟﻔﻌﻞ ﺃﻋﻢ ﻣﻦ ﺍﻟﻌﻤﻞ ﺑﺪﻟﻴﻞ ﻗﻮﻝ ﺃﰊ ﺍﻟﺒﻘﺎﺀ‪ ) :‬ﺇﺫ ﻳﺴﺘﺤﻴﻞ ﻓﻌﻞ ﺍﳌﺨﻠﻮﻕ‬
‫ﻼ‪ ،‬ﻷﻥ ﺍﻟﻔﻌﻞ ﻣﻦ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﻊ ﻋﻠﻰ ﻛﻞ ﺣﺮﻛﺔ ﻭﻋـﺰﻡ‪،‬‬ ‫ﺇﻻ ﰲ ﺯﻣﺎﻥ‪ ،‬ﻭﱂ ﻳﺴ ‪‬ﻢ ﻋﻤ ﹰ‬
‫ﻭﳍﺬﺍ ﻳﻘﻮﻝ ﻣﻦ ﺑﲎ ﺣﺎﺋﻄﹰﺎ‪ :‬ﻗﺪ ﻋﻤﻠﺖ‪ ،‬ﻭﻗﺪ ﻓﻌﻠﺖ‪ ،‬ﻭﺇﺫﺍ ﺗﻜﻠﻢ ﻗﺎﻝ‪ :‬ﻗﺪ ﻓﻌﻠﺖ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ‪:‬‬
‫‪٣‬‬
‫ﻋﻤﻠﺖ (‪.‬‬
‫ﻭﺍﻷﻓﻌﺎﻝ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ) ﻳ‪‬ﺴﺄﻝ ‪ ،‬ﻭﻳ‪‬ﻔﻌﻞ ‪ ،‬ﻭﻳ‪‬ﺴﺄﻟﻮﻥ ( ﺃﻓﻌﺎﻝ ﻣﻀﺎﺭﻋﺔ ﻣﺮﻓﻮﻋﺔ‪ .‬ﻭﻗﺪ ﺟـﺎﺀ‬
‫ﺍﻟﻔﻌﻼﻥ ) ‪‬ﻳﺴﺄﻝ ‪ ،‬ﻭﻳ‪‬ﺴﺄﻟﻮﻥ ( ﻣﺒﻨﻴﲔ ﻟﻠﻤﺠﻬﻮﻝ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻟﻔﻌﻞ ) ﻳ‪‬ﺴﺄﻝ ( ﺟﺎﺀ ﻣﺒﻨﻴﹰﺎ ﻟﻠﻤﻌﻠﻮﻡ‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺍﻹﻧﺼﺎﻑ‪ ،‬ﺍﻷﻧﺒﺎﺭﻱ‪ ،( ٢٣٥ /١ ) .‬ﻭﻣﺴﺎﺋﻞ ﺧﻼﻓﻴﺔ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ ) .‬ﺹ ‪.( ٧٣‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ١٩٤ -١٩٣ /١ ) .‬‬
‫‪ -٣‬ﺍﻟﻠﺒﺎﺏ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.( ٤٥ – ٤٤ /١ ) .‬‬
‫‪١٣٥‬‬
 ‫ﻣﺒﺤﺚ ﺃﻧﻮﺍﻉ ﺍﻟﻔﻌﻞ‪:‬‬

‫‪١‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﹶﻟ ‪‬ﻪ ﻣ‪‬ﺎ ‪‬ﺑ ‪‬ﻴ ‪‬ﻦ ﹶﺃ‪‬ﻳﺪِﻳﻨ‪‬ﺎ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺧ ﹾﻠ ﹶﻔﻨ‪‬ﺎ ‪.‬‬
‫ﺽ ﻭﻻ ﻣﺴﺘﻘﺒﻞ‪ ،‬ﻭﻫـﻮ‬ ‫ﻗﺴﻢ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺍﻟﻔﻌﻞ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪ :‬ﻣﺎﺽٍ‪ ،‬ﻭﻣﺴﺘﻘﺒﻞ‪ ،‬ﻭﻻ ﻣﺎ ٍ‬
‫ﺍﳊﺎﻝ‪.‬‬
‫‪٢‬‬
‫ﰒ ﺩﻟﻞ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻘﺴﻴﻢ ﺑﺎﻟﺴﻤﺎﻉ ﻭﺍﻟﻘﻴﺎﺱ‪ ،‬ﻭﺍﺳﺘﺸﻬﺪ ﻋﻠﻰ ﺍﻟﺴﻤﺎﻉ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‪.‬‬
‫ﻭ ) ﻣﺎ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ( ﻳﺪﻝ ﻋﻠﻰ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻭ) ﻭﻣﺎ ﺧﻠﻔﻨﺎ ( ﻳﺪﻝ ﻋﻠﻰ ﺍﳌﺎﺿﻲ‪ ،‬ﻭ ) ﻣﺎ ﺑـﲔ‬
‫ﺫﻟﻚ ( ﻳﺪﻝ ﻋﻠﻰ ﺍﳊﺎﻝ‪ .‬ﻭﺑﺬﻟﻚ ﻳﻜﻮﻥ ﺗﻘﺴﻴﻢ ﺍﻟﻔﻌﻞ ﺣﺴﺐ ﺩﻻﻟﺘﻪ ﻋﻠﻰ ﺍﻟﺰﻣﻦ‪ .‬ﻭﻫﺬﺍ ﻣﺎ‬
‫ﺫﻫﺐ ﺇﻟﻴﻪ ﻋﺪﺩ ﻣﻦ ﺍﻟﻨﺤﺎﺓ ﰲ ﻫﺬﺍ ﺍﻟﺘﻘﺴﻴﻢ‪ ٣.‬ﺇﻻ ﺃﻥ ﺳﻴﺒﻮﻳﻪ ﱂ ﻳﺼﺮﺡ ﺑﻠﻔﻆ ﺍﳊﺎﻝ؛ ﺑﻞ ﻋﱪ‬
‫‪٤‬‬
‫ﻋﻨﻪ ﺑﺎﻹﺧﺒﺎﺭ ﰲ ﻗﻮﻟﻪ ) ﻭﳐﱪﹰﺍ (‪.‬‬
‫ﺽ ﻭﺣﺎﺿﺮ ﻭﻣﺴﺘﻘﺒﻞ‪ ،‬ﻭﱂ ﻳﺸﺮ ﺇﱃ ﻣﺼﻄﻠﺢ ﺍﳊﺎﻝ‪ ،‬ﺇﻻ‬ ‫ﻭﻗﺪ ﻗﺴﻢ ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ ﺍﻟﻔﻌﻞ ﺇﱃ ﻣﺎ ٍ‬
‫‪٥‬‬
‫ﺃﻧﻪ ﻋﺒ‪‬ﺮ ﻋﻨﻪ ﺑﻠﻔﻆ ) ﺍﳊﺎﺿﺮ (‪.‬‬
‫ﻓﺎﻻﺧﺘﻼﻑ ﻛﺎﺋﻦ ﰲ ﺍﺳﺘﺨﺪﺍﻡ ﺍﳌﺼﻄﻠﺢ‪ ،‬ﺃﻣﺎ ﺍﻟﺘﻘﺴﻴﻢ ﻓﻘﺪ ﻳﻜﻮﻥ ﻣﺘﻔﻘﹰﺎ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻻ ﺗﺘﻀﻤﻦ ﺃﻱ ﻗﺴﻢ ﻣﻦ ﺃﻗﺴﺎﻡ ﺍﻟﻔﻌﻞ‪ ،‬ﺇﻻ ﺃ‪‬ﺎ ﺗﺸﲑ ﺇﱃ ﺃﻗﺴﺎﻡ ﺍﻷﺯﻣﻨـﺔ‬
‫ﺍﻟﱵ ﻣﻨﻬﺎ ﻳ‪‬ﺘﻮﺻﻞ ﺇﱃ ﺗﻘﺴﻴﻢ ﺍﻟﻔﻌﻞ ﺍﻟﺬﻱ ﻫﻮ ﻣﺸﻬﻮﺭ ﻋﻨﺪ ﺍﻟﻨﺤﺎﺓ‪.‬‬
‫ﻭﻟﻠﻌﻠﻤﺎﺀ ﰲ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻗﻮﺍﻝ ﳐﺘﻠﻔﺔ‪ .‬ﻭﻗﺪ ﺗﻀﻤﻨﺖ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ – ﰲ ﻣﻌﻈﻤﻬـﺎ‪-‬‬
‫‪٦‬‬
‫ﻛﻮﻥ ﺍﻷﺯﻣﻨﺔ ﺛﻼﺛﺔ‪.‬‬
‫ﻭﻗﺪ ﺫﻫﺐ ﺍﻟﻜﻮﻓﻴﻮﻥ ﺇﱃ ﺃﻥ ﺍﻟﻔﻌﻞ ﻗﺴﻤﺎﻥ‪ :‬ﻣﺎﺽٍ‪ ،‬ﻭﻣﻀﺎﺭﻉ‪ ،‬ﻭﱂ ﻳﺬﻛﺮﻭﺍ ﻓﻌـﻞ ﺍﻷﻣـﺮ‬
‫ﻭﺫﻟﻚ ﺑﻨﺎ ًﺀ ﻋﻠﻰ ﺃﻧﻪ ﻣﻘﺘﻄﻊ ﻣﻦ ﺍﳌﻀﺎﺭﻉ ﳎﺰﻭﻡ ﺑﻼﻡ ﺍﻟﻄﻠﺐ ﺍﶈﺬﻭﻓﺔ‪ .‬ﺇﺫ ﺍﻷﺻﻞ ﰲ ﻓﻌـﻞ‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ١٩٤ /١ ) .‬ﻣﺮﱘ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ ( ٦٤‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻭﻣﺎ ﻧﺘﱰ ﹸﻝ ﺇﻻ ﺑﺄﻣ ِﺮ‬
‫ﻚ ﻧﺴﻴﹰﺎ(‪.‬‬
‫ﻚ ﻭﻣﺎ ﻛﺎ ﹶﻥ ﺭ‪‬ﺑ ‪‬‬
‫ﲔ ﺫﻟ ‪‬‬
‫ﲔ ﺃﻳﺪﻳ‪‬ﻨﺎ ﻭ ‪‬ﻣﺎ ﺧﻠﻔ‪‬ﻨﺎ ﻭﻣﺎ ﺑ ‪‬‬
‫ﺭ‪‬ﻳﻚ ﻟ ‪‬ﻪ ﻣﺎ ﺑ ‪‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ١٩٤ /١ ) .‬‬
‫‪ -٣‬ﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪ ،( ٢ /٢ ) .‬ﻭﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﻷﻧﺒﺎﺭﻱ‪ ) .‬ﺹ ‪.( ٣١٥‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪.( ١٢ /١ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺍﻷﺻﻮﻝ‪ ،‬ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ‪.( ٣٨ /١ ) .‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻷﺧﻔﺶ‪ ،( ٦٢٦ /٢ ) .‬ﻭﺍﻟﻜﺸﺎﻑ‪ ،‬ﺍﻟﺰﳐﺸﺮﻱ‪ ،( ٢٩ /٢ ) .‬ﻭﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪.‬‬
‫) ‪ ،( ١٩٣ -١٩٢ /٦‬ﻭﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ‪ ،‬ﺍﻟﺸﻮﻛﺎﱐ‪.( ٣٤٢ /٣ ) .‬‬
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‫ﺍﻷﻣﺮ ﻟﻠﻤﺨﺎﻃﺐ ) ﻟﺘﻔﻌﻞ (‪ ،‬ﺇﻻ ﺃﻧﻪ ﳌﺎ ﻛﺜﹸﺮ ﺃﻣﺮ ﺍﳌﺨﺎﻃﺐ ﰲ ﺍﻟﻜﻼﻡ ﺍﺳﺘ‪‬ﺜﻘﻠﺖ ﺍﻟﻼﻡ ﻓﺤ‪‬ﺬﻓﺖ‬
‫ﻼ ‪‬ﺎ ﺇﱃ‬
‫ﲣﻔﻴﻔﺎﹰ‪ ،‬ﻓﺘﺒﻌﻬﺎ ﺣﺮﻑ ﺍﳌﻀﺎﺭﻋﺔ ﺍﻟﺬﻱ ﻫﻮ ﺗﺎﺀ ﺍﳋﻄﺎﺏ‪ ،‬ﻓﺠﻲﺀ ‪‬ﻤﺰﺓ ﺍﻟﻮﺻﻞ ﺗﻮﺻ ﹰ‬
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‫ﺍﻟﻨﻄﻖ ﺑﺎﻟﺴﺎﻛﻦ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﺍِﺫﻫﺐ‪.‬‬
‫ﻭﻗﺪ ﺑﻴ‪‬ﻦ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺫﻟﻚ ﺑﻘﻮﻟﻪ‪ ) :‬ﻻﻋﺘﻘﺎﺩﻩ ﺃﻥ ﻓﻌﻞ ﺍﳊﺎﻝ ﻻ ﻳﺜﺒﺖ‪ ،‬ﻭﻟﻴﺲ ﻋﺪﻡ ﺛﺒﺎﺗﻪ ﳑـﺎ‬
‫ﻳﻮﺟﺐ ﺭﻓﻌﻪ ﺑﺎﳉﻤﻠﺔ‪ ،‬ﻷﻧﻪ ﻫﻮ ﺍﻷﺻﻞ ﺍﻟﺬﻱ ﻧﺸﺄ ﻋﻨﻪ ﺍﳌﺎﺿﻲ‪ ،‬ﻭﺗﺒﻘﹼﻰ ﻋﻨﻪ ﺍﳌﺴﺘﻘﺒﻞ ﻓﻜﻴـﻒ‬
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‫ﻳﻜﻮﻥ ﺍﻷﺻﻞ ﻣﻄﹼﺮﺣﹰﺎ (‪.‬‬
‫‪٣‬‬
‫ﻭﻛﻼﻡ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻳﺸﲑ ﺇﱃ ﺃﻥ ﺍﳌﻀﺎﺭﻉ ﻫﻮ ﺍﻷﺻﻞ ﰲ ﺍﻷﻓﻌﺎﻝ ﻭﻫﻮ ﺃﺳـﺒﻖ ﰲ ﺍﻟﺘﻘـﺪﻡ‪،‬‬
‫ﻓﻔﻌﻞ ﺍﳊﺎﻝ ﺍﻟﺬﻱ ﻫﻮ ﺍﳌﻀﺎﺭﻉ ﻫﻮ ﺍﻷﺻﻞ ﻟﻠﻤﺎﺿﻲ ﻭﺍﻷﻣﺮ‪ ،‬ﻓﻜﻴﻒ ﻻ ﻳﻜﻮﻥ ﻗﺴﻤﹰﺎ ﻗﺎﺋﻤـﹰﺎ‬
‫ﺑﺬﺍﺗﻪ‪.‬‬
‫ﺽ ﻭﺣﺎﺿﺮ ﻭﻣﺴﺘﻘﺒﻞ‪ .‬ﻭﺃﻧﻜﺮ ﻗﻮﻡ ﻓﻌﻞ ﺍﳊـﺎﻝ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺒﻘﺎﺀ‪ ) :‬ﻭﺃﻗﺴﺎﻡ ﺍﻷﻓﻌﺎﻝ ﺛﻼﺛﺔ‪ :‬ﻣﺎ ٍ‬
‫ﻭﺣﺠﺔ ﺍﻷﻭﻟﲔ ﺃﻥ ﺍﻟﻔﻌﻞ ﺍﺷﺘﻖ ﻣﻦ ﺍﳌﺼﺪﺭ ﻟﻴﺪﻝ ﻋﻠﻰ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﻨﻘـﺴﻢ ﲝـﺴﺐ‬
‫ﺍﻧﻘﺴﺎﻣﻪ‪ ،‬ﻭﻻ ﺃﺣﺪ ﻳﻨﻜﺮ ﺯﻣﻦ ﺍﳊﺎﻝ ﻭﻫﻮ ﺍﻵﻥ‪ ،‬ﻓﻜﺬﻟﻚ ﺍﻟﻔﻌﻞ ﺍﻟﺪﺍﻝ ﻋﻠﻴﻪ‪ ،‬ﻓﻬﻮ ﻭﺍﺳﻄﺔ ﺑﲔ‬
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‫ﺍﳌﺎﺿﻲ ﻭﺍﳌﺴﺘﻘﺒﻞ (‪.‬‬
‫ﻭﻛﻼﻡ ﺃﰊ ﺍﻟﺒﻘﺎﺀ ﻳﺆﻛﺪ ﻣﺎ ﻗﺮﺭﻩ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺍﻹﻧﺼﺎﻑ‪ ،‬ﺍﻷﻧﺒﺎﺭﻱ‪ ( ٥٢٨ -٥٢٤ /٢ ) .‬ﺍﳌﺴﺄﻟﺔ ) ‪ ،( ٧٢‬ﻭﺍﻟﺒﺴﻴﻂ‪ ،‬ﺍﺑﻦ ﺃﰊ ﺍﻟﺮﺑﻴـﻊ‪،( ٢٢٤ /١ ) .‬‬
‫ﻭﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ ﻳﻌﻴﺶ‪ ،( ٦١ /٧ ) .‬ﻭﺷﺮﺡ ﺍﻷﺯﻫﺮﻳﺔ‪ ،‬ﺧﺎﻟﺪ ﺍﻷﺯﻫﺮﻱ‪ ) .‬ﺹ ‪ ،( ٣١‬ﻭﺍﳍﻤـﻊ‪ ،‬ﺍﻟـﺴﻴﻮﻃﻲ‪.‬‬
‫) ‪.( ٣٤ /١‬‬
‫‪ -٢‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ١٩٤ /١ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻹﻳﻀﺎﺡ‪ ،‬ﺍﻟﺰﺟﺎﺟﻲ‪ ) .‬ﺹ ‪.( ٨٥‬‬
‫‪ -٤‬ﺍﻟﻠﺒﺎﺏ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.( ١٤ -١٣ /٢ ) .‬‬
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‫ﺖ ﺍ ‪‬ﻣﺮﺍ ﹸﺓ ﺍﻟ ‪‬ﻌﺰﻳ ِﺰ ‪.‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﹶﻗﺎﻟ ِ‬
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‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﹸﻗ ِﻞ ﺍ ‪‬ﺩﻋ‪‬ﻮﺍ ‪.‬‬
‫‪٣‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﹸﻗ ِﻞ ﺍ‪‬ﻧ ﹸﻈﺮ‪‬ﻭﺍ ‪.‬‬

‫ﺳﺎﻕ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﰲ ﺣﺪﻳﺜﻪ ﻋﻦ ﺍﻟﻔﻌﻞ ﺍﳌﺎﺿﻲ ﺇﺫﺍ ﺍﺗﺼﻠﺖ ﺑﻪ ﺗـﺎﺀ ﺍﻟﺘﺄﻧﻴـﺚ‬
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‫ﺍﻟﺴﺎﻛﻨﺔ‪ ،‬ﻭﺑﻌﺪﻫﺎ ﳘﺰﺓ ﻭﺻﻞ‪.‬‬
‫ﺽ ﺍﺗﺼﻠﺖ ﺑﻪ ﺗﺎﺀ ﺍﻟﺘﺄﻧﻴﺚ ﺍﻟﺴﺎﻛﻨﺔ‪ ،‬ﻭﺍﻟﻔﻌﻞ ﺍﳌﺎﺿﻲ ﻳﺒﲎ ﻋﻠـﻰ‬‫ﻭﺍﻟﻔﻌﻞ ) ﻗﺎﻟﺖ ( ﻓﻌﻞ ﻣﺎ ٍ‬
‫ﺍﻟﻔﺘﺢ ﺇﺫﺍ ﺍﺗﺼﻠﺖ ﺑﻪ ﺗﺎﺀ ﺍﻟﺘﺄﻧﻴﺚ؛ ﺇﻻ ﺃﻧﻪ ﺟﺎﺀ ﺑﻌﺪ ﻫﺬﻩ ﺍﻟﺘﺎﺀ ﳘﺰﺓ ﻭﺻـﻞ ﰲ ) ﺍﻣـﺮﺍﺓ (‪،‬‬
‫ﻼ ﺑﺎﻷﺻﻞ‪ .‬ﻓﺈﺫﺍ ﱂ ﻳـﺬﻛﺮ ﺑﻌـﺪ‬ ‫ﻭﻟﺬﻟﻚ ﺣ‪‬ﺮﻙ ﺁﺧﺮ ﺍﻟﻔﻌﻞ ﺑﺎﻟﻜﺴﺮ‪ ،‬ﻻﻟﺘﻘﺎﺀ ﺍﻟﺴﺎﻛﻨﲔ ﻋﻤ ﹰ‬
‫‪٥‬‬
‫ﺍﻟﺴﺎﻛﻦ ﳘﺰﺓ ﻭﺻﻞ ﲣﻔﻒ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﻟﺘﺎﺀ ﺳﺎﻛﻨﺔ ﻋﻠﻰ ﺣﺎﳍﺎ‪.‬‬
‫ﻭﺣﺮﻛﺔ ﺍﻟﻜﺴﺮ ﻫﻨﺎ ﻋﺎﺭﺿﺔ‪ ،‬ﻛﺤﺮﻛﺔ ﺍﻟﻀﻤﺔ ﻟﻺﺗﺒﺎﻉ ﰲ ﺍﻟﺸﺎﻫﺪﻳﻦ ﺍﻵﺧﺮﻳﻦ‪ ) ،‬ﻗﻞ ﺍﺩﻋﻮﺍ (‬
‫ﻭ) ﻭﻗﻞ ﺍﻧﻈﺮﻭﺍ (‪ ٦،‬ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﻜﺴﺮ ﻋﻠﻰ ﺃﻭﺍﺧﺮ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﻓﻘﺪ ﻋﻤﻞ ﺑﺄﺻﻞ ﺍﻟﺘﻘـﺎﺀ‬
‫ﺍﻟﺴﺎﻛﻨﲔ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﻀﻢ ﻓﻘﺪ ﺍﺗﺒﻊ ﺣﺮﻛﺘﻬﺎ ﺣﺮﻛﺔ ﺍﻟﻼﻡ ﰲ ) ﻗـﻞ ( ﻟـﻀﻌﻒ ﺍﳊـﺎﺟﺰ‬
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‫ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻫﻮ ﺍﻟﺴﺎﻛﻦ‪.‬‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ١٩٩ /١ ) .‬ﻳﻮﺳﻒ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ٥١‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻗﺎﻟﺖ ﺍﻣـﺮﺃﺓ‬
‫ﺼﺎﺩﻗﲔ (‪.‬‬ ‫ﺴﻪ ﻭﺇ‪‬ﻧ ‪‬ﻪ ﳌ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺺ ﺍﳊ ‪‬ﻖ ﺃﻧﺎ ﺭﺍﻭﺩ‪‬ﺗﻪ ﻋﻦ ﻧﻔ ِ‬ ‫ﺤ ‪‬‬ ‫ﺼ‪‬‬ ‫ﺍﻟﻌﺰﻳﺰ ﺍﻵﻥ ﺣ ‪‬‬
‫‪ -٢‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ١٩٩ /١ ) .‬ﺍﻹﺳﺮﺍﺀ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ٥٦‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻗﻞ ﺍﺩﻋﻮﺍ ﺍﻟﺬﻳﻦ‬
‫ﻀﺮ ﻋ‪‬ﻨ ﹸﻜﻢ ﻭﻻ ﹾﲢﻮﻳﻼ(‪ .‬ﻭﻣﻦ ﺍﻵﻳﺔ ) ‪ ،( ١١٠‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻗﻞ ﺍﺩﻋﻮﺍ ﺍﷲ‬ ‫ﻒ ﺍﻟ ‪‬‬
‫ﺸ ‪‬‬‫ﺯﻋﻤ‪‬ﺘﻢ ﻣﻦ ﺩﻭﻧ ‪‬ﻪ ﻓﻼ ﳝﻠﻜﻮ ﹶﻥ ﻛ ‪‬‬
‫ﻼ (‪ .‬ﻭﺳﺒﺄ‪:‬‬‫ﺖ ‪‬ﺎ ﻭﺍﺑﺘ ِﻎ ﺑﲔ ﺫﻟﻚ ﺳﺒﻴ ﹰ‬ ‫ﻚ ﻭﻻ ﹶﲣﺎِﻓ ‪‬‬ ‫ﺴﲎ ﻭﻻ ﹾﲡﻬ ‪‬ﺮ ﺑﺼﻼِﺗ ‪‬‬ ‫ﺍﻭ ﺍﺩﻋﻮﺍ ﺍﻟﺮﲪﻦ ﺃ‪‬ﻳﹰﺎ ﻣﺎ ﺗﺪﻋﻮﺍ ﻓﻠ ‪‬ﻪ ﺍﻷ ‪‬ﺳﻤﺎ ُﺀ ﺍﳊ ‪‬‬
‫ﺕ ﻭﻻ ﰲ‬ ‫ﺴﻤﺎﻭﺍ ِ‬ ‫ﷲ ﻻ ﳝﻠﻜﻮ ﹶﻥ ﻣﹾﺜﻘﺎ ﹶﻝ ﺫﺭ ٍﺓ ﰲ ﺍﻟ ‪‬‬ ‫ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ٢٢‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻗﻞ ﺍﺩﻋﻮﺍ ﺍﻟﺬﻳﻦ ﺯﻋﻤ‪‬ﺘﻢ ﻣﻦ ﺩﻭ ِﻥ ﺍ ِ‬
‫ﺽ ﻭﻣﺎ ﳍﻢ ﻓﻴﻬﻤﺎ ﻣﻦ ِﺷﺮ ٍﻙ ﻭﻣﺎ ﻟ ‪‬ﻪ ﻣ‪‬ﻨ ‪‬ﻬﻢ ﻣﻦ ﻇﻬﲑ (‪.‬‬ ‫ﺍﻷﺭ ِ‬
‫‪ -٣‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ١٩٩ /١ ) .‬ﻳﻮﻧﺲ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ١٠١‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﹸﻗ ِﻞ ﺍﻧﻈﺮﻭﺍ ﻣﺎﺫﺍ‬
‫ﺕ ﻭﺍﻟﻨ‪‬ﺬ ‪‬ﺭ ﻋﻦ ﻗﻮ ٍﻡ ﻻ ﻳ ‪‬ﺆﻣﻨﻮﻥ (‪.‬‬ ‫ﺽ ﻭﻣﺎ ﺗ‪‬ﻐﲏ ﺍﻵﻳﺎ ‪‬‬ ‫ﺕ ﻭﺍﻷﺭ ِ‬ ‫ﰲ ﺍﻟﺴﻤﺎﻭﺍ ِ‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ١٩٩ /١ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪.( ١٥٨ /٤ ) .‬‬
‫‪ -٦‬ﻗﺮﺃ ﺑﺎﻟﻜﺴﺮ ﺃﺑﻮ ﻋﻤﺮﻭ ﻭﻋﺎﺻﻢ ﻭﲪﺰﺓ‪ ،‬ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﻀﻢ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺴﺒﻌﺔ‪ ،‬ﺍﺑﻦ ﳎﺎﻫﺪ‪ ) .‬ﺹ ‪،( ١٧٥ -١٧٤‬‬
‫ﻭﺍﻟﺘﻴﺴﲑ‪ ،‬ﺍﻟﺪﺍﱐ‪ ) .‬ﺹ ‪ ،( ٧٨‬ﻭﺣﺠﺔ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﺍﺑﻦ ﺯﳒﻠﺔ‪ ) .‬ﺹ ‪.( ١٢٢‬‬
‫‪ -٧‬ﻳﻨﻈﺮ‪ :‬ﺍﻷﺻﻮﻝ‪ ،‬ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ‪ ،( ٣٦٩ / ٢ ) .‬ﻭﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.( ٤٨٢ /١ ) .‬‬
‫‪١٣٨‬‬
‫ﻓـ) ﻗﹸﻞ ( ﻓﻌﻞ ﺃﻣﺮ ﻣﺒﲏ ﻋﻠﻰ ﺍﻟﺴﻜﻮﻥ ﻷﻧﻪ ﺻﺤﻴﺢ ﺍﻵﺧﺮ‪ ،‬ﻓﺤﺮﻛﺔ ﺑﻨﺎﺋﻪ ﺍﻷﺻﻠﻴﺔ ﺍﻟﺴﻜﻮﻥ‪،‬‬
‫ﻭﺍﻟﻜﺴﺮ ﺣﺮﻛﺔ ﻋﺎﺭﺿﺔ ‪‬ﻲﺀ ﳘﺰﺓ ﺍﻟﻮﺻﻞ ﺑﻌﺪ ﺁﺧﺮ ﺍﻟﻔﻌﻞ ﻭﻫﻮ ) ﺍﻟﻼﻡ ( ﰲ ) ﻗﻞ (‪.‬‬
‫ﻭﻗﺪ ﻭﺿﺢ ﺳﻴﺒﻮﻳﻪ ﺫﻟﻚ ﺑﻘﻮﻟﻪ‪ ) :‬ﻭﻗﺪ ﻛﺴﺮ ﻗﻮﻡ ﻓﻘﺎﻟﻮﺍ ) ﻗ ِﻞ ﺍﻧﻈﺮﻭﺍ (‪ ،‬ﻭﺃﺟﺮﻭﻩ ﻋﻠﻰ ﺍﻟﺒﺎﺏ‬
‫ﺍﻷﻭﻝ‪ ،‬ﻭﱂ ﳚﻌﻠﻮﻫﺎ ﻛﺎﻷﻟﻒ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﺟﻌﻠﻮﻫﺎ ﻛﺂﺧﺮ ﺟ ِﲑ‪ .‬ﻭﺃﻣﺎ ﺍﻟﺬﻳﻦ ﻳـﻀﻤﻮﻥ ﻓـﺈ‪‬ﻢ‬
‫‪١‬‬
‫ﻳﻀﻤﻮﻥ ﰲ ﻛﻞ ﺳﺎﻛﻦ ﻳﻜﺴﺮ ﰲ ﻏﲑ ﺍﻷﻟﻒ ﺍﳌﻀﻤﻮﻣﺔ (‪.‬‬
‫‪٢‬‬
‫ﰒ ﻗﺎﻝ‪ ) :‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﻗﻞ ﺍﻧﻈﺮﻭﺍ ﻛﺴﺮ ﲨﻴﻊ ﻫﺬﺍ (‪.‬‬
‫ﻓﺴﻴﺒﻮﻳﻪ ﻋﻠﻞ ﻟﻜﻠﺘﺎ ﺍﻟﻘﺮﺍﺀﺗﲔ ) ﺍﻟﻜﺴﺮ ﻭﺍﻟﻀﻢ (‪.‬‬

‫‪٣‬‬
‫ﺡ ‪.‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ِ  :‬ﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﻌﻔﹸﻮ ﹶﻥ ﹶﺃ ‪‬ﻭ ‪‬ﻳ ‪‬ﻌ ﹸﻔ ‪‬ﻮ ﺍﻟﱠﺬِﻱ ِﺑ‪‬ﻴ ِﺪ ِﻩ ‪‬ﻋ ﹾﻘ ‪‬ﺪ ﹸﺓ ﺍﻟﻨ‪‬ﻜﹶﺎ ِ‬

‫ﲢﺪﺙ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﻦ ﺍﻟﻔﻌﻞ ﺍﳌﻀﺎﺭﻉ ﺣﲔ ﺗﺘﺼﻞ ﺑﻪ ﻧـﻮﻥ ﺍﻹﻧـﺎﺙ‬
‫‪٤‬‬
‫) ﻧﻮﻥ ﺍﻟﻨﺴﻮﺓ (‪.‬‬
‫ﻭﺍﻟﻔﻌﻞ ﺍﳌﻀﺎﺭﻉ ) ﻳﻌﻔﻮ ﹶﻥ ( ﰲ ﻣﻮﺿﻊ ﺍﻟﻨﺼﺐ ﺑﺄﻥ‪ ،‬ﻭﺍﻟﻮﺍﻭ ﻓﻴﻪ ﺃﺻﻠﻴﺔ ﻭﻫﻲ ﻭﺍﻭ ) ﻋﻔﺎ (‪،‬‬
‫) ﻳﻌﻔﻮ (‪ ،‬ﻭﺍﻟﻔﻌﻞ ﻣﺒﲏ ﻋﻠﻰ ﺍﻟﺴﻜﻮﻥ ﻻﺗﺼﺎﻟﻪ ﺑﻨﻮﻥ ﺍﻟﻨﺴﻮﺓ‪ ،‬ﻭﺍﻟﻨﻮﻥ ﺿﻤﲑ ﻣﺘﺼﻞ ﰲ ﳏـﻞ‬
‫ﺭﻓﻊ ﻓﺎﻋﻞ‪.‬‬
‫ﻭﺍﻟﻮﺍﻭ ﰲ ) ﻳﻌﻔﻮﻥ ( ﻫﻲ ﻻﻡ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﻭﻫﻲ ﻟﻴﺴﺖ ﻛﺎﻟﻮﺍﻭ ﰲ‪ :‬ﺍﻟﺮﺟﺎﻝ ﻳﻌﻔﻮﻥ‪ ،‬ﻷﻥ ﺗﻠﻚ‬
‫‪٥‬‬
‫ﺍﻟﻮﺍﻭ ﺿﻤﲑ ﳉﻤﻊ ﺍﻟﺬﻛﻮﺭ‪ ،‬ﻛﺎﻟﻮﺍﻭ ﰲ ) ﻳﻘﻮﻣﻮﻥ (‪.‬‬
‫ﻭﺃﺻﻞ ﺍﻟﻔﻌﻞ ﰲ ﺍﳌﺜﺎﻝ ﺍﻟﺴﺎﺑﻖ ) ﻳﻌﻔﻮﻭﻥ (‪ ،‬ﻓﺤﺬﻓﺖ ﺍﻟﻮﺍﻭ ﺍﻟﱵ ﻫﻲ ﻻﻡ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﺑﻘﻴﺖ ﻭﺍﻭ‬
‫ﺍﻟﻀﻤﲑ‪ .‬ﻭﺍﻟﻨﻮﻥ ﰲ ﺍﻟﻔﻌﻞ ﻫﻲ ﻋﻼﻣﺔ ﺍﻟﺮﻓﻊ‪.‬‬

‫‪ -١‬ﺍﻟﻜﺘﺎﺏ‪ ،( ١٥٣ /٤ ) .‬ﻭ) ‪.( ١٥٨ /٤‬‬

‫‪ -٢‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.‬‬
‫‪ -٣‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٢٠٣ /١ ) .‬ﺍﻟﺒﻘﺮﺓ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ ،( ٢٣٧‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻭﺇﻥ ﻃﻠﻘﺘﻤﻮ ‪‬ﻫ ‪‬ﻦ‬
‫ﺡ ﻭﺃﻥ‬ ‫ﺿﺘﻢ ﺇ ﹼﻻ ﺃ ﹾﻥ ﻳ ‪‬ﻌ ﹸﻔﻮ ﹶﻥ ﺃ ‪‬ﻭ ﻳﻌﻔ ‪‬ﻮ ﺍﻟﺬﻱ ﺑﻴﺪ ِﻩ ‪‬ﻋ ﹾﻘﺪ ﹸﺓ ﺍﻟ‪‬ﻨﻜـﺎ ِ‬
‫ﻒ ‪‬ﻣﺎ ﻓﺮ ‪‬‬
‫ﺿﺘﻢ ﳍ ‪‬ﻦ ﻓﺮﻳﻀ ﹰﺔ ﻓﻨﺼ ‪‬‬ ‫ﺴﻮ ‪‬ﻫ ‪‬ﻦ ﻭﻗ ‪‬ﺪ ﻓﺮ ‪‬‬
‫ﻣﻦ ﻗﺒ ِﻞ ﺃ ﹾﻥ ﲤ ‪‬‬
‫ﺼﲑ (‪.‬‬ ‫ﷲ ﲟﺎ ﺗﻌﻤﻠﻮ ﹶﻥ ﺑ ِ‬ ‫ﻀ ﹶﻞ ﺑﻴﻨﻜﹸﻢ ﺇ ﹼﻥ ﺍ َ‬
‫ﺏ ﻟﻠ‪‬ﺘﻘﻮﻯ ﻭﻻ ﺗﻨﺴ‪‬ﻮﺍ ﺍﻟﻔ ‪‬‬ ‫ﺗﻌﻔﻮ ﺃﻗﺮ ‪‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٢٠٣ /١ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ) .‬ﺹ ‪.( ٣٥‬‬
‫‪١٣٩‬‬
 ‫‪١‬‬
‫ﺃﻣﺎ ﰲ ﻗﻮﻟﻨﺎ‪ :‬ﺍﻟﻨﺴﺎﺀ ﻳﻌﻔﻮﻥ‪ ،‬ﻓﻠﻢ ﳛﺬﻑ ﻣﻨﻪ ﺷﻲﺀ‪.‬‬
‫ﻭﻗﺪ ﺫﻫﺐ ﺍﻟﻜﻮﻓﻴﻮﻥ ﺇﱃ ﺃﻥ ﺍﻟﺴﺒﻴﻞ ﻫﻮ ﺣﺬﻑ ﺍﻟﻨﻮﻥ ﻣﻦ ) ﻳﻌﻔﻮﻥ (‪ ،‬ﻭﻟﻜﻨﻬﺎ ﻋﻼﻣﺔ ﻓﻠـﻮ‬
‫‪٢‬‬
‫ﺣﺬﻓﺖ ﻟﺬﻫﺐ ﺍﳌﻌﲎ‪.‬‬
‫ﻭﺍﻟﻔﻌﻞ ) ﺃﻭ ﻳﻌﻔ ‪‬ﻮ ( ﻭﻫﻮ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﺍﻟﺬﻱ ﻗﺒﻠﻪ ) ﻳﻌﻔﻮﻥ ( ﻭﻫﻮ ﻣﻨـﺼﻮﺏ‪ ،‬ﻷﻥ‬
‫) ﻳﻌﻔﻮﻥ ( ﳏﻠﻪ ﺍﻟﻨﺼﺐ ﻣﻊ ) ﺃ ﹾﻥ (‪.‬‬
‫‪٣‬‬
‫ﻭﻓﺘﺢ ﺍﻟﻮﺍﻭ ﰲ ) ﻳﻌﻔ ‪‬ﻮ ( ﻫﻲ ﻗﺮﺍﺀﺓ ﺍﳉﻤﻬﻮﺭ‪ ،‬ﻭﻗﺮﺃ ﺍﳊﺴﻦ ) ﻳﻌﻔ ‪‬ﻮ ( ﺑﻮﺍﻭ ﺳﺎﻛﻨﺔ‪.‬‬
‫ﻭﺳﺒﺐ ﻗﺮﺍﺀﺓ ﺍﻟﻮﺍﻭ ﺑﺎﻟﺴﻜﻮﻥ – ﰲ ﺣﺎﻝ ﺍﻟﻮﻗﻒ‪ -‬ﻫﻮ ﺍﺳﺘﺜﻘﺎﻝ ﺍﻟﻔﺘﺤﺔ ﻋﻠﻰ ﺍﻟﻮﺍﻭ ﺍﳌﺘﻄﺮﻓﺔ‬
‫ﻭﻗﺒﻠﻬﺎ ﻣﺘﺤﺮﻙ‪ ،‬ﻟﻘﻠﺔ ﳎﻴﺌﻬﺎ ﰲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ‪ .‬ﻭﱂ ﺗﻌﺮﻑ ﰲ ﻛﻼﻡ ﺍﻟﻌـﺮﺏ ﻭﺍﻭ ﻣﻔﺘﻮﺣـﺔ‬
‫ﻣﺘﻄﺮﻓﺔ ﻗﺒﻠﻬﺎ ﻓﺘﺤﺔ ﺇﻻ ﰲ ﻗﻮﳍﻢ‪ :‬ﻏﻔﻮﺓ ﲨﻊ ﻏﻔﻮ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﳊﺮﻛﺔ ﻣﺎ ﻛﺎﻧﺖ ﻗﺒـﻞ ﺍﻟـﻮﺍﻭ‬
‫‪٤‬‬
‫ﺍﳌﻔﺘﻮﺣﺔ ﻓﺈ‪‬ﺎ ﺛﻘﻴﻠﺔ‪ .‬ﻗﺎﻟﻪ ﺍﳋﻠﻴﻞ‪.‬‬

‫‪٥‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻓﹶﺎ ‪‬ﺳ‪‬ﺘﻘِﻴﻤ‪‬ﺎ ﻭ‪‬ﻻ ‪‬ﺗﺘ‪ِ‬ﺒﻌ‪‬ﺎﻥﱢ ‪.‬‬
‫ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﰲ ﺳﻴﺎﻕ ﺣﺪﻳﺜﻪ ﻋﻦ ﺃﺣﻜﺎﻡ ﺍﻟﻨﻮﻥ ﺍﻟﺜﻘﻴﻠﺔ ﻭﺍﳋﻔﻴﻔﺔ‪،‬‬
‫ﻓﺬﻛﺮ ﺃﻥ ﺍﻟﺘﺄﻛﻴﺪ ﺑﺎﻟﻨﻮﻥ ﺍﻟﺜﻘﻴﻠﺔ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺘﺄﻛﻴﺪ ﺑﺎﻟﻨﻮﻥ ﺍﳋﻔﻴﻔﺔ‪ ،‬ﻷﻥ ﺍﻟﺘﺄﻛﻴﺪ ﺑﺎﻟﻨﻮﻥ ﺍﻟﺜﻘﻴﻠﺔ‬
‫‪٦‬‬
‫ﲟﻨـﺰﻟﺔ ﺍﻟﺘﺄﻛﻴﺪ ﺑﺎﲰﲔ‪ ،‬ﻭﺍﻟﺘﺄﻛﻴﺪ ﺑﺎﻟﻨﻮﻥ ﺍﳋﻔﻴﻔﺔ ﲟﻨـﺰﻟﺔ ﺍﻟﺘﺄﻛﻴﺪ ﺑﺎﺳﻢ ﻭﺍﺣﺪ‪.‬‬
‫ﻭﻣﻦ ﺃﺣﻜﺎﻡ ﺍﻟﻨﻮﻥ‪ :‬ﺃﻥ ﺍﻟﺘﺄﻛﻴﺪ ﺑﺎﻟﻨﻮﻥ ﺍﳋﻔﻴﻔﺔ ﻻ ﻳﻘﻊ ﰲ ﺍﻟﺘﺜﻨﻴﺔ ﻭﻻ ﻣﻊ ﻧﻮﻥ ﺍﻹﻧﺎﺙ ﻟـﺌﻼ‬
‫‪٧‬‬
‫ﳚﺘﻤﻊ ﺳﺎﻛﻨﺎﻥ‪ ،‬ﺃﻟﻒ ﺍﻟﺘﺜﻨﻴﺔ ﻭﺍﻟﻨﻮﻥ ﺍﳋﻔﻴﻔﺔ ﺍﻟﺴﺎﻛﻨﺔ‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.( ١٩٠ /١ ) .‬‬

‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪.( ٣٢٠ /١ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺍﶈﺮﺭ ﺍﻟﻮﺟﻴﺰ‪ ،‬ﺍﺑﻦ ﻋﻄﻴﺔ‪ ،( ٣٢١ /١ ) .‬ﻭﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ‪.( ٢٠٦ /١ ) .‬‬
‫‪ -٤‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ .‬ﻭﻳﻨﻈﺮ‪ :‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ‪.( ٢٠٦ /١ ) .‬‬
‫‪ -٥‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٢٠٩ /١ ) .‬ﻳﻮﻧﺲ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ٨٩‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻗﺎﻝ ﻗﺪ ﺃﹸﺟﻴﺒﺖ‬
‫ﺩﻋﻮ‪‬ﺗﻜﻤﺎ ﻓﺎﺳﺘﻘﻴﻤﺎ ﻭﻻ ﺗﺘﺒﻌﺎ ﱢﻥ ﺳﺒﻴ ﹶﻞ ﺍﻟﺬﻳ ‪‬ﻦ ﻻ ﻳ ‪‬ﻌﻠ ‪‬ﻤﻮﻥ (‪.‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٢٠٩ /١) .‬‬
‫‪ -٧‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.‬‬
‫‪١٤٠‬‬
‫ﻭﺫﻫﺐ ﻳﻮﻧﺲ ﻭﺍﻟﻜﻮﻓﻴﻮﻥ ﺇﱃ ﺟﻮﺍﺯ ﺩﺧﻮﻝ ﻧﻮﻥ ﺍﻟﺘﻮﻛﻴﺪ ﺍﳋﻔﻴﻔﺔ ﻋﻠﻰ ﻓﻌﻞ ﺍﻻﺛﻨﲔ‪ ،‬ﻭﻓﻌﻞ‬
‫ﲨﺎﻋﺔ ﺍﻟﻨﺴﻮﺓ ﺑﺸﺮﻁ ﻛﺴﺮﻫﺎ ﰲ ﺍﻟﻮﺻﻞ‪ ،‬ﳓﻮ‪ :‬ﺍﺿﺮﺑ‪‬ﻨﺎ ِﻥ‪ ١.‬ﻭﻫﺬﺍ ﻣﺎ ﻻ ﻳﺮﺍﻩ ﺳﻴﺒﻮﻳﻪ‪ .‬ﻗـﺎﻝ‬
‫ﺳﻴﺒﻮﻳﻪ‪ ) :‬ﻓﺈﺫﺍ ﺃﺩﺧﻠﺖ ﺍﻟﺜﻘﻴﻠﺔ ﰲ ﻓﻌﻞ ﺍﻻﺛﻨﲔ ﺛﺒﺘﺖ ﺍﻷﻟﻒ ﺍﻟﱵ ﻗﺒﻠﻬﺎ‪ ،‬ﻭﺫﻟـﻚ ﻗﻮﻟـﻚ‪ :‬ﻻ‬
‫ﺗﻔﻌﻼ ﱢﻥ ﺫﻟﻚ‪ ،‬ﻭ) ﻻ ﺗﺘﺒﻌﺎ ﱢﻥ ﺳﺒﻴﻞ ﺍﻟﺬﻳﻦ ﻻ ﻳﻌﻠﻤﻮﻥ(‪ ،‬ﻭﺗﻘﻮﻝ‪ :‬ﺍﻓﻌﻼ ﱢﻥ ﺫﻟﻚ‪ ،‬ﻭﻫﻞ ﺗﻔﻌـﻼ ﹼﻥ‬
‫ﺫﻟﻚ‪ .‬ﻓﻨﻮﻥ ﺍﻟﺮﻓﻊ ﺗﺬﻫﺐ ﻫﺎ ﻫﻨﺎ ﻛﻤﺎ ﺫﻫﺒﺖ ﰲ ﻓﻌﻞ ﺍﳉﻤﻴﻊ‪ ،‬ﻭﺇﳕﺎ ﺛﺒﺘﺖ ﺍﻷﻟﻒ ﻫﻬﻨـﺎ ﰲ‬
‫ﻛﻼﻣﻬﻢ‪ ،‬ﻷﻧﻪ ﻗﺪ ﻳﻜﻮﻥ ﺑﻌﺪ ﺍﻷﻟﻒ ﺣﺮﻑ ﺳﺎﻛﻦ ﺇﺫﺍ ﻛﺎﻥ ﻣﺪﻏﻤﹰﺎ ﰲ ﺣﺮﻑ ﻣﻮﺿﻌﻪ ﻭﻛﺎﻥ‬
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‫ﺍﻵﺧﺮ ﻻﺯﻣﺎﹰ‪ ،‬ﻭﱂ ﻳﻜﻦ ﳊﺎﻕ ﺍﻵﺧﺮ ﺑﻌﺪ ﺍﺳﺘﻘﺮﺍﺭ ﺍﻷﻭﻝ ﰲ ﺍﻟﻜﻼﻡ (‪.‬‬
‫ﻓﻘﻮﻝ ﺳﻴﺒﻮﻳﻪ‪ ) :‬ﻓﻨﻮﻥ ﺍﻟﺮﻓﻊ ﺗﺬﻫﺐ ﻫﺎ ﻫﻨﺎ ﻛﻤﺎ ﺫﻫﺒﺖ ﰲ ﻓﻌﻞ ﺍﳉﻤﻴﻊ (‪ ،‬ﻳﺪﻝ ﻋﻠﻰ ﻋﺪﻡ‬
‫ﺟﻮﺍﺯ ﺩﺧﻮﻝ ﻧﻮﻥ ﺍﻟﺘﻮﻛﻴﺪ ﺍﳋﻔﻴﻔﺔ ﻋﻠﻰ ﻓﻌﻞ ﺍﻻﺛﻨﲔ ﻭﻓﻌﻞ ﲨﺎﻋﺔ ﺍﻟﻨﺴﺎﺀ‪ .‬ﻭﺫﻫﺐ ﺍﻷﺧﻔﺶ‬
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‫ﺇﱃ ﺍﻹﻋﺮﺍﺏ ﻣﻄﻠﻘﹰﺎ‪.‬‬
‫ﻭﻣﻦ ﺃﺣﻜﺎﻡ ﺍﻟﻨﻮﻥ ﺍﳋﻔﻴﻔﺔ‪ :‬ﺃ‪‬ﺎ ﻻ ﺗﺆﻛﺪ ﺍﻟﻔﻌﻞ ﺍﳌﺴﻨﺪ ﺇﱃ ﻧﻮﻥ ﺍﻹﻧﺎﺙ‪ ،‬ﻷﻥ ﻫﺬﺍ ﺍﻟﻔﻌـﻞ‬
‫ﳚﺐ ﺃﻥ ﻳﺆﺗﻰ ﺑﻌﺪ ﻓﺎﻋﻠﻪ ) ﺃﻟﻒ ﺍﻻﺛﻨﲔ( ﺑﺄﻟﻒ ﺗﻔﺼﻞ ﺑﲔ ﺍﻟﻨﻮﻧﲔ‪ ،‬ﻭﺫﻟﻚ ﻗﺼﺪﹰﺍ ﻟﻠﺘﺨﻔﻴﻒ‬
‫ﺿ ِﺮﺑ‪‬ﻨﺎ ﱢﻥ (‪ .‬ﻭﺍﻟﻨﻮﻥ ﺍﳋﻔﻴﻔﺔ ﻻ ﺗﻘﻊ ﺑﻌﺪ ﺃﻟﻒ ﺍﻻﺛﻨﲔ‪ ،‬ﻭﻣـﻦ‬
‫ﻟﻌﺪﻡ ﺗﻮﺍﱄ ﺍﻷﻣﺜﺎﻝ‪ ،‬ﻓﻴﻘﺎﻝ‪ ) :‬ﺍ ‪‬‬
‫ﺃﺟﺎﺯﻫﺎ‪ -‬ﻫﻨﺎ‪ -‬ﻓﻘﺪ ﺃﺟﺎﺯ ﺑﺸﺮﻁ ﻛﺴﺮﻫﺎ‪ ٤‬ﻛﻤﺎ ﻣ ‪‬ﺮ‪.‬‬
‫ﻭﻣﻦ ﺃﺣﻜﺎﻣﻬﺎ‪ :‬ﺃﻧﻪ ﳚﺐ ﺣﺬﻓﻬﺎ ﺇﺫﺍ ﻭﻟﻴﻬﺎ ﺳﺎﻛﻦ‪ ،‬ﻟﺌﻼ ﻳﻠﺘﻘﻲ ﺳﺎﻛﻨﺎﻥ‪ ،‬ﻓﻴﻘـﺎﻝ‪ :‬ﺃﻛـﺮ ‪‬ﻡ‬
‫ﺍﻟﺮﺟﻞ‪ ،‬ﺑﻔﺘﺢ ﺍﳌﻴﻢ‪ ،‬ﻭﺍﻷﺻﻞ ) ﺃﻛﺮ ‪‬ﻣ ‪‬ﻦ ( ﻓﺤ‪‬ﺬﻓﺖ ﻧﻮﻥ ﺍﻟﺘﻮﻛﻴﺪ ﺍﳋﻔﻴﻔﺔ ﻻﻟﺘﻘﺎﺋﻬﺎ ﺑـﺴﺎﻛﻦ‪،‬‬
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‫ﻭﻫﻮ ﻻﻡ ﺍﻟﺘﻌﺮﻳﻒ ﰲ ) ﺍﻟﺮﺟﻞ (‪.‬‬
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‫ﻭﻣﻦ ﺫﻟﻚ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺍﻹﻧﺼﺎﻑ‪ ،‬ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪ .( ٦٥٠ /٢ ) .‬ﺍﳌﺴﺄﻟﺔ ) ‪ .( ٩٤‬ﻭﺷﺮﺡ ﺃﻟﻔﻴﺔ ﺍﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﺃﺑﻮ ﻋﺒﺪﺍﷲ ﺑﺪﺭ ﺍﻟﺪﻳﻦ‬
‫ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻣﺎﻟﻚ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﻨﺎﻇﻢ‪ ،‬ﺗﺢ ﻋﺒﺪﺍﳊﻤﻴﺪ ﺍﻟﺴﻴﺪ ﳏﻤﺪ ﻋﺒﺪﺍﳊﻤﻴﺪ‪ ،‬ﺩﺍﺭ ﺍﳉﻴﻞ‪ ،‬ﺑـﲑﻭﺕ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫) ﺹ ‪.( ٦٣٠‬‬
‫‪ -٢‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،(٥٢٤ -٥٢٣ /٣ ) .‬ﻭ) ‪.( ٥٠٩ /٣‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻷﴰﻮﱐ‪ ،‬ﺍﻷﴰﻮﱐ‪.( ٦٤ /١ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ،( ١٠٣ /٤ ) .‬ﻭﺷﺮﺡ ﺍﻷﴰﻮﱐ‪ ،‬ﺍﻷﴰﻮﱐ‪.( ٤١٧ /٣ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ‪ ،‬ﺍﺑﻦ ﻋﻘﻴﻞ‪.( ٢٩١ /٢ ) .‬‬
‫‪ -٦‬ﻫﻮ ﺍﻷﺿﺒﻂ ﺑﻦ ﻗﹸﺮﻳﻊ ﺍﻟﺴ‪‬ﻌﺪﻱ‪ .‬ﻭﺍﻟﺒﻴﺖ ﻣﻦ ﺷﻮﺍﻫﺪ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ ﻳﻌﻴﺶ‪ ،( ٤٣ /٩ ) .‬ﻭﺷﺮﺡ ﺍﻟﺘـﺼﺮﻳﺢ ﻋﻠـﻰ‬
‫ﺍﻟﺘﻮﺿﻴﺢ‪ ،‬ﺧﺎﻟﺪ ﺍﻷﺯﻫﺮﻱ‪ ،( ٢٠٨ /٢ ) .‬ﻭﺷﺮﺡ ﺷﻮﺍﻫﺪ ﺍﳌﻐﲏ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪.( ٤٥٣ /١ ) .‬‬
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 ‫ﺗﺮ‪‬ﻛ ‪‬ﻊ ﻳﻮﻣﹰﺎ ﻭﺍﻟﺪ‪ ‬ﻫ ‪‬ﺮ ﹶﻗ ‪‬ﺪ ﺭ ﹶﻓﻌ‪‬ﻪ‪.‬‬ ‫ﲑ ﻋﻠﹼﻚ ﺃ ﹾﻥ‬
‫ﲔ ﺍﻟﻔﻘ ِ‪‬‬
‫ﻻ ﺗ‪‬ﻬ ‪‬‬
‫ﻼ ﻋﻠﻴﻬـﺎ‪،‬‬
‫ﻓﺤﺬﻑ ﻧﻮﻥ ﺍﻟﺘﻮﻛﻴﺪ ﺍﳋﻔﻴﻔﺔ ﻣﻦ ﺍﻟﻔﻌﻞ ﻻﻟﺘﻘﺎﺀ ﺍﻟﺴﺎﻛﻨﲔ‪ ،‬ﻭﺃﺑﻘﻰ ﺍﻟﻔﺘﺤﺔ ﺩﻟـﻴ ﹰ‬
‫ﻭﺍﻷﺻﻞ ) ﻻ ‪‬ﺗﻬِﻴ‪‬ﻨ ‪‬ﻦ (‪.‬‬
‫ﻭﺗ‪‬ﺤﺬﻑ ﻫﺬﻩ ﺍﻟﻨﻮﻥ ﺇﺫﺍ ﻭﻗﻌﺖ ﺑﻌﺪ ﺿﻤﺔ ﺃﻭ ﻛﺴﺮﺓ‪ ،‬ﻓﻴ‪‬ﺮ ‪‬ﺩ ﻣﺎ ﻛﺎﻥ ﺣ‪‬ﺬﻑ ﻷﺟـﻞ ﻧـﻮﻥ‬
‫ﺍﻟﺘﻮﻛﻴﺪ‪ ،‬ﻓﻴﻘﺎﻝ ﰲ‪ ) :‬ﺍﺿﺮ‪‬ﺑ ‪‬ﻦ ﻳﺎ ﺯﻳﺪﻭﻥ ( ﰲ ﺣﺎﻝ ﺍﻟﻮﻗﻒ ﻋﻠﻰ ﺍﻟﻔﻌﻞ‪ ) :‬ﺍﺿﺮﺑ‪‬ﻮﺍ( ﻣـﻊ ﻭﺍﻭ‬
‫ﺿ ِﺮِﺑ ‪‬ﻦ ﻳﺎ ﻫﻨﺪ ( ﻣﻊ ﻳﺎﺀ ﺍﳌﺨﺎﻃﺒﺔ‪ ):‬ﺍﺿ‪‬ﺮﰊ (‪ ،‬ﻓﺘﺤﺬﻑ ﻧـﻮﻥ ﺍﻟﺘﻮﻛﻴـﺪ‬ ‫ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﰲ‪ ) :‬ﺍ ‪‬‬
‫ﺍﳋﻔﻴﻔﺔ ﺑﺴﺒﺐ ﺍﻟﻮﻗﻒ‪ ،‬ﻭﺗ‪‬ﺮﺩ ﺍﻟﻮﺍﻭ ﺍﻟﱵ ﺣﺬﻓﺖ ﻷﺟﻞ ﻧﻮﻥ ﺍﻟﺘﻮﻛﻴﺪ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻴﺎﺀ‪ .‬ﻓـﺈﻥ‬
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‫ﻭﻗﻌﺖ ﻫﺬﻩ ﺍﻟﻨﻮﻥ ﺑﻌﺪ ﻓﺘﺤﺔ ﻗﹸﻠﺒﺖ ﰲ ﺍﻟﻮﻗﻒ ﺃﻟﻔﺎﹰ‪ ،‬ﻓﻴ‪‬ﻘﺎﻝ ﰲ‪ ) :‬ﺍﺿﺮ‪‬ﺑ ‪‬ﻦ ﻳﺎ ﺯﻳﺪ (‪ :‬ﺍﺿﺮﺑﹰﺎ‪.‬‬
‫ﺼﺎ ِﻏ ِﺮﻳﻦ(‪ ٣.‬ﻭﺍﻷﺻﻞ ﻓﻴﻬـﺎ‪:‬‬ ‫ﺻﻴ ِﺔ (‪ ٢،‬ﻭ) ِﻟ‪‬ﻴ ﹸﻜ ‪‬ﻮﻧﹰﺎ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺴ ﹶﻔ ‪‬ﻌﹰﺎ ِﺑﺎﻟ‪‬ﻨﺎ ِ‬
‫ﻭﻣﻦ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻟﻨ ‪‬‬
‫‪٤‬‬
‫) ﻟﻨﺴﻔ ‪‬ﻌ ‪‬ﻦ (‪ ،‬ﻭ ) ﻟﻴﻜﻮ‪‬ﻧ ‪‬ﻦ (‪.‬‬
‫ﷲ ﻓﺎ ‪‬ﻋﺒ‪‬ﺪﺍ‪.‬‬
‫ﻭﻻ ﺗﻌ‪‬ﺒ ِﺪ ﺍﻟﺸﻴﻄﺎ ﹶﻥ ﻭﺍ َ‬ ‫ﻭﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:٥‬‬
‫ﺣﻴﺚ ﺃﺑﺪﻝ ﺍﻟﺸﺎﻋﺮ ﻧﻮﻥ ﺍﻟﺘﻮﻛﻴﺪ ﺍﳋﻔﻴﻔﺔ ﺃﻟﻔﹰﺎ ﰲ ﺍﻟﻮﻗﻒ ﰲ ﻗﻮﻟﻪ ) ﻓﺎﻋﺒﺪﹰﺍ (‪ ،‬ﻭﺍﻷﺻﻞ ﻓﻴﻪ‪:‬‬
‫‪٦‬‬
‫) ﻓﺎﻋﺒﺪ ﹾﻥ (‪.‬‬
‫ﻭﺍﻟﻘﺮﺍﺀﺓ ﺑﺘﺸﺪﻳﺪ ﺍﻟﻨﻮﻥ ﰲ ) ﻭﻻ ﺗﺘﺒﻌﺎ ﹼﻥ (‪ ،‬ﻫﻲ ﻧﻮﻥ ﺍﻟﺘﻮﻛﻴﺪ ﺍﻟﺜﻘﻴﻠﺔ‪ ،‬ﻭﺍﻟﻔﻌﻞ ﻣﺒﲏ ﻣﻌﻬـﺎ‪،‬‬
‫‪٧‬‬
‫ﻭﻟﻴﺲ ﻣﻌﺮﺑﹰﺎ‪.‬‬
‫‪٨‬‬
‫ﻭﻗﺮﺍﺀﺓ ﺍﻟﺘﺸﺪﻳﺪ ﻫﻲ ﻗﺮﺍﺀﺓ ﺍﳉﻤﻬﻮﺭ‪.‬‬
‫ﻭﻗﺮﺃ ﺍﺑﻦ ﻋﺎﻣﺮ ﺑﺘﺨﻔﻴﻒ ﺍﻟﻨﻮﻥ ﻣﻊ ﻛﺴﺮﻫﺎ‪ ٩.‬ﻭﰲ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺟﻬﺎﻥ‪:‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ‪.( ٢٩٢ /٢ ) .‬‬

‫‪ -٢‬ﺍﻟﻌﻠﻖ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.( ١٥‬‬
‫‪ -٣‬ﻳﻮﺳﻒ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.( ٣٢‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﺘﺼﺮﻳﺢ‪ ،‬ﺧﺎﻟﺪ ﺍﻷﺯﻫﺮﻱ‪.( ٢٠٨ /٢ ) .‬‬
‫ﺕ ﻻ ﺗﻘﺮﺑﻨ‪‬ﻬﺎ‪ .‬ﻭﻫﻮ ﻣﻦ ﺷﻮﺍﻫﺪ ﺍﻟﻜﺘـﺎﺏ‪ ،‬ﺳـﻴﺒﻮﻳﻪ‪.‬‬
‫‪ -٥‬ﻫﻮ ﺍﻷﻋﺸﻰ ﻣﻴﻤﻮﻥ ﺑﻦ ﻗﻴﺲ‪ .‬ﻭﺻﺪﺭ ﺍﻟﺒﻴﺖ‪ :‬ﻭﺇﻳﺎﻙ ﻭﺍﳌﻴﺘﺎ ِ‬
‫) ‪ ،( ٥١٠ /٣‬ﻭﺷﺮﺝ ﺍﻟﺘﺼﺮﻳﺢ‪ ،‬ﺧﺎﻟﺪ ﺍﻷﺯﻫﺮﻱ‪ ،( ٢٠٨ /٢ ) .‬ﻭﺍﳍﻤﻊ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪.( ٧٨ /٢ ) .‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻷﴰﻮﱐ‪ ،‬ﺍﻷﴰﻮﱐ‪.( ٤٢٠ /٣ ) .‬‬
‫‪ -٧‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.( ٦٨٥ /٢ ) .‬‬
‫‪ -٨‬ﻳﻨﻈﺮ‪ :‬ﺣﺠﺔ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﺍﺑﻦ ﺯﳒﻠﺔ‪ ) .‬ﺹ ‪.( ٣٣٦‬‬
‫‪ -٩‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺴﺒﻌﺔ‪ ،‬ﺍﺑﻦ ﳎﺎﻫﺪ‪ ) .‬ﺹ ‪ ،( ٣٢٩‬ﻭﺍﻹﲢﺎﻑ‪ ،‬ﺍﻟﺪﻣﻴﺎﻃﻲ‪ ) .‬ﺹ ‪.( ٣١٧‬‬
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‫ﺍﻷﻭﻝ‪ :‬ﺃﻥ ) ﻻ ( ﰲ ) ﻭﻻ ﺗﺘﺒﻌﺎ ِﻥ ( ﺗﻜﻮﻥ ﻟﻠﻨﻬﻲ‪ ،‬ﻭﺣﺬﻑ ﺍﻟﻨﻮﻥ ﺍﻷﻭﱃ ﻣﻦ ﺍﻟﺜﻘﻴﻠﺔ ﲣﻔﻴﻔﺎﹰ‪،‬‬
‫ﻭﱂ ﲢﺬﻑ ﻣﻦ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻷﻧﻪ ﻟﻮ ﺣﺬﻓﺖ ﳊﺬﻓﺖ ﻣﻌﻬﺎ ﻧﻮﻥ ﳏﺮﻛـﺔ‪ ،‬ﻭﺍﺣ‪‬ﺘـﻴﺞ ﺇﱃ ﲢﺮﻳـﻚ‬
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‫ﺍﻟﺴﺎﻛﻨﺔ‪ ،‬ﻭﺣﺬﻑ ﺍﻟﺴﺎﻛﻨﺔ ﺃﻗﻞ ﺗﻐﲑﹰﺍ‪.‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻔﻌﻞ ﻣﻌﺮﺑﹰﺎ ﻣﺮﻓﻮﻋﺎﹰ‪ ،‬ﻭﻳ‪‬ﻌﺮﺏ ﺧﱪﹰﺍ ﰲ ﻣﻌﲎ ﺍﻟﻨﻬﻲ‪ ،‬ﺃﻭ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻣﻮﺿﻊ‬
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‫ﺍﳊﺎﻝ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻓﺎﺳﺘﻘﻴﻤﺎ ﻏﲑ ﻣﺘﺒﻌﲔ‪.‬‬

‫ﻣﺒﺤﺚ ﺍﻷﻓﻌﺎﻝ ﺍﻟﻨﺎﺳﺨﺔ‪:‬‬

‫‪٣‬‬
‫ﺠﻨ‪ِ ‬ﺔ ‪.‬‬
‫ﻕ ﺍﹾﻟ ‪‬‬
‫ﺼﻔﹶﺎ ِﻥ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬﻤ‪‬ﺎ ِﻣ ‪‬ﻦ ‪‬ﻭ ‪‬ﺭ ِ‬
‫ﺨ ِ‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻭ ﹶﻃﻔِﻘﹶﺎ ‪‬ﻳ ‪‬‬
‫ﺃﻭﺭﺩ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻫﺬﻩ ﺍﻵﻳﺔ ﰲ ﻓﺼﻞ ﺫﻛﺮ ﻓﻴﻪ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﻠﻔﻈﻴﺔ‪ ،‬ﻭﻫﻲ‪ :‬ﺍﻷﻓﻌﺎﻝ ﻭﺍﳊﺮﻭﻑ‬
‫ﻭﺍﻷﲰﺎﺀ‪ .‬ﻭﺑﺪﺃ ﺑﺎﻷﻓﻌﺎﻝ ﺍﻟﻌﺎﻣﻠﺔ‪ ،‬ﻭﺟﻌﻞ ﻣﻨﻬﺎ ﺍﻷﻓﻌﺎﻝ ﺍﻟﻨﺎﺳﺨﺔ‪ ،‬ﻭﻫﻲ ﻛﺎﻥ ﻭﺃﺧﻮﺍ‪‬ﺎ ﻭﻣـﺎ‬
‫ﺣ‪‬ﻤﻞ ﻋﻠﻴﻬﺎ‪ ،‬ﰒ ﲢﺪﺙ ﻋﻦ ﺃﺣﻜﺎﻡ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ‪ ،‬ﻟﻴﺸﺮﻉ ﰲ ﺫﻛﺮ ﺍﻷﻓﻌﺎﻝ ﺍﻟﱵ ﲢﻤﻞ ﻋﻠـﻰ‬
‫ﻛﺎﻥ ﻭﺃﺧﻮﺍ‪‬ﺎ ﰲ ﺍﻟﻌﻤﻞ ﻭﺇﻥ ﺧﺎﻟﻔﺘﻬﺎ ﰲ ﺑﻌﺾ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﺗ‪‬ﻌﺮﻑ ﺑﺄﻓﻌﺎﻝ ﺍﳌﻘﺎﺭﺑﺔ‪.‬‬
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‫ﺏ ﻭﺃﺧ ﹶﺬ ﻭﻛﺎ ‪‬ﺩ ﻭﻋﺴﻰ(‪.‬‬
‫ﻭﻫﻲ‪ ) :‬ﺟ‪‬ﻌ ﹶﻞ ﻭﻃ ِﻔ ‪‬ﻖ ﻭﻛ ‪‬ﺮ ‪‬‬
‫ﻭﺃﻓﻌﺎﻝ ﺍﳌﻘﺎﺭﺑﺔ ﻣﻦ ﻧﻮﺍﺳﺦ ﺍﻻﺑﺘﺪﺍﺀ‪ ،‬ﻭﻗﺪ ﺳ‪‬ﻤﻴﺖ ﺑﺬﻟﻚ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻐﻠﻴﺐ‪ ،‬ﻭﻣﻦ ﻗﺒﻴـﻞ‬
‫ﺗﺴﻤﻴﺔ ﺍﻟﻜﻞ ﺑﺎﺳﻢ ﺍﳉﺰﺀ‪ ٥،‬ﻭﺇﻻ ﻓﻬﻲ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪ :‬ﻣﺎ ﻭ‪‬ﺿﻊ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﻗﹸﺮﺏ ﺍﳋـﱪ‪،‬‬
‫ﺏ‪ .‬ﻭﻣﺎ ﻭﺿﻊ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﺭﺟﺎﺀ ﺍﳋﱪ‪ ،‬ﻭﻫـﻮ ﺛﻼﺛـﺔ‪:‬‬ ‫ﻭﻫﻮ ﺛﻼﺛﺔ‪ :‬ﻛﺎﺩ‪ ،‬ﻭﺃﻭﺷﻚ‪ ،‬ﻭﻛ ‪‬ﺮ ‪‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.( ٦٨٥ /٢ ) .‬‬

‫‪ -٢‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.‬‬
‫‪ -٣‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٣٥١ /٢ ) .‬ﺍﻷﻋﺮﺍﻑ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ٢٢‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ‪ ) :‬ﻓـﺪ ﹼﻻ ‪‬ﻫﻤﺎ‬
‫ﻕ ﺍﳉ‪‬ﻨ ِﺔ ﻭﻧﺎﺩﺍ ‪‬ﻫﻤﺎ ﺭ‪‬ﺑ ‪‬ﻬﻤﺎ ﺃﱂ ﺃ‪‬ﻜﻤﺎ ﻋﻦ‬
‫ﺼﻔﺎ ِﻥ ﻋﻠﻴﻬ ‪‬ﻤﺎ ﻣﻦ ﻭﺭ ِ‬‫ﺕ ﹸﳍ ‪‬ﻤﺎ ﺳﻮﺀﺍ‪‬ﺗ ‪‬ﻬﻤﺎ ﻭ ﹶﻃ ِﻔ ﹶﻘﺎ ﹾﳜ ِ‬
‫ﺠﺮ ﹶﺓ ‪‬ﺑ ‪‬ﺪ ‪‬‬
‫ﺸ‪‬‬‫ﺑ ‪‬ﻐﺮﻭﺭ ﻓﻠ ‪‬ﻤﺎ ﹶﺫﺍﹶﻗﺎ ﺍﻟ ‪‬‬
‫ﺸﻴﻄﺎ ﹶﻥ ﻟ ﹸﻜ ‪‬ﻤﺎ ﻋﺪ ‪‬ﻭ ‪‬ﻣﺒﲔ (‪ .‬ﻭﻣﻦ ﺳﻮﺭﺓ ﻃﻪ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ١٢١‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ‪:‬‬ ‫ﺸﺠﺮ ِﺓ ﻭﺃﹸﻗﻞ ﻟ ﹸﻜﻤﺎ ﺇ ﹼﻥ ﺍﻟ ‪‬‬ ‫ِﺗﻠ ﹸﻜﻤﺎ ﺍﻟ ‪‬‬
‫ﺼﻰ ﺁﺩ ‪‬ﻡ ﺭ‪‬ﺑﻪ ﻓ ‪‬ﻐﻮﻯ (‪.‬‬ ‫ﻕ ﺍﳉ‪‬ﻨ ِﺔ ﻭ ‪‬ﻋ ‪‬‬
‫ﺕ ﹸﳍﻤﺎ ﺳﻮﺀﺍ‪‬ﺗﻬﻤﺎ ﻭﻃﻔﻘﺎ ﳜﺼﻔﺎ ِﻥ ﻋﻠﻴ ِﻬﻤﺎ ﻣﻦ ﻭﺭ ِ‬ ‫) ﻓﺄ ﹶﻛﻼ ﻣ‪‬ﻨﻬﺎ ﹶﻓ‪‬ﺒﺪ ‪‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٣٥١ /٢ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ،( ١١١ /٤ ) .‬ﻭﺍﳍﻤﻊ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪.( ٤٦٨ /١ ) .‬‬
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‫ﺸﺄﹶ‪ ،‬ﻭ ﹶﻃ ِﻔﻖ‪ ،‬ﻭ ‪‬ﺟ ‪‬ﻌﻞﹶ‪،‬‬
‫ﻋﺴ‪‬ﻰ‪ ،‬ﻭﺍﺧ‪‬ﻠﻮﹶﻟﻖ‪ ،‬ﻭ ‪‬ﺣﺮ‪‬ﻯ‪ .‬ﻭﻣﺎ ﻭﺿﻊ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﺍﻟﺸﺮﻭﻉ‪ ،‬ﻭﻣﻨﻪ‪ :‬ﺃ‪‬ﻧ ‪‬‬
‫‪١‬‬
‫ﻭ ‪‬ﻋِﻠﻖ‪ ،‬ﻭﹶﺃ ‪‬ﺧ ﹶﺬ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﺗﻌﻤﻞ ﻋﻤﻞ ﺍﻷﻓﻌﺎﻝ ﺍﻟﻨﺎﺳﺨﺔ ) ﻛﺎﻥ ﻭﺃﺧﻮﺍ‪‬ﺎ (‪ ،‬ﻓﺘﺮﻓﻊ ﺍﻻﺳـﻢ‪ ،‬ﻭﺗﻨـﺼﺐ‬
‫ﺍﳋﱪ ﻟﺪﺧﻮﳍﺎ ﻋﻠﻰ ﺍﳌﺒﺘﺪﺃ ﻭﺍﳋﱪ‪ .‬ﻭﻣﻦ ﺃﻣﺜﻠﺘﻬﺎ‪ :‬ﻛﺎ ‪‬ﺩ ﺍﻟﺮﺟ ﹸﻞ ﻳﻘﻮﻡ‪ ،‬ﻭﻋﺴﻰ ﺍﻟﺮﺟ ﹸﻞ ﺃ ﹾﻥ ﻳﻘﻮﻡ‪،‬‬
‫ﻕ‪.‬‬
‫ﻭﻃ ِﻔ ‪‬ﻖ ﺍﻟﺮﺟ ﹸﻞ ﻳﺘﺼﺪ ‪‬‬
‫ﻓـ ) ﻳﻘﻮﻡ(‪ ،‬ﻭ ) ﻳﺘﺼﺪﻕ( ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ‪ ،‬ﺗﺸﺒﻴﻬﹰﺎ ﳍﺎ ﺑﺄﺧﺒﺎﺭ ﻛﺎﻥ ﻭﺃﺧﻮﺍ‪‬ـﺎ‪ ،‬ﺇﻻ ﺃﻥ‬
‫ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﺟﺎﺀﺕ ﳌﻘﺎﺭﺑﺔ ﺍﻟﻔﻌﻞ‪.‬‬
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‫ﻭﺍﳌﺸﻬﻮﺭ ﰲ ﺃﺧﺒﺎﺭ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﺃﻥ ﺗﻜﻮﻥ ﻟﻼﺳﺘﻘﺒﺎﻝ ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺍﻷﻣﺜﻠﺔ ﺍﻟﺴﺎﺑﻘﺔ‪.‬‬
‫ﻭﺃﻓﻌﺎﻝ ﺍﳌﻘﺎﺭﺑﺔ ﲣﺎﻟﻒ ﻛﺎﻥ ﻭﺃﺧﻮﺍ‪‬ﺎ ﰲ ﺃﻧﻪ ﺑﻴﻨﻤﺎ ﻳﺼﺢ ﺍﻹﺧﺒﺎﺭ ﻋﻦ ﺍﻷﻓﻌـﺎﻝ ﺍﻟﻨﺎﺳـﺨﺔ‬
‫ﺑﺎﳌﻔﺮﺩ‪ ،‬ﻭﺍﳉﻤﻠﺔ ﺍﻻﲰﻴﺔ‪ ،‬ﻭﺍﳉﻤﻠﺔ ﺍﻟﻔﻌﻠﻴﺔ‪ ،‬ﻭﺷﺒﻪ ﺍﳉﻤﻠﺔ‪ ،‬ﻓﺈﻧﻪ ﻳ‪‬ﺸﺘﺮﻁ ﰲ ﺧﱪ ﻫﺬﻩ ﺍﻷﻓﻌـﺎﻝ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﻣﻀﺎﺭﻋﹰﺎ ﻣﺘﺄﻭ ﹰﻻ ﺑﺎﺳﻢ ﺍﻟﻔﺎﻋﻞ‪ ،‬ﻛﻤﺎ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‪.‬‬
‫ﻓﺄﻟﻒ ﺍﻻﺛﻨﲔ ﰲ ) ﻃﻔِﻘﺎ ( ﰲ ﳏﻞ ﺭﻓﻊ ﺍﺳﻢ ﳍﺎ‪ .‬ﻭ ) ﳜﺼﻔﺎﻥ ( ﻓﻌﻞ ﻣﻀﺎﺭﻉ ﻭﻗـﻊ ﺧـﱪﹰﺍ‬
‫ﻟﻄﻔﻖ‪ ،‬ﻭﳏﻠﻪ ﺍﻟﻨﺼﺐ‪ ،‬ﻭﻫﻮ ﻣ‪‬ﺘﺄﻭﻝ ﺑﺎﺳﻢ ﺍﻟﻔﺎﻋﻞ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﺧﺎﺻﻔﲔ‪ ،‬ﺃﻱ‪ :‬ﻭﻃﻔﻘﺎ ﺧﺎﺻﻔﲔ‬
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‫ﻋﻠﻴﻬﻤﺎ ﻣﻦ ﻭﺭﻕ ﺍﳉﻨﺔ‪.‬‬

‫‪ -١‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪ ،( ٧٠ -٦٩ /٣ ) .‬ﻭﺍﳋﺼﺎﺋﺺ‪ ،‬ﺍﺑﻦ ﺟﲏ‪ ،( ٩٨ -٩٧ /١ ) .‬ﻭﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑـﻦ‬
‫ﻳﻌﻴﺶ‪ ،(١٢٦ -١١٩ /٧ ) .‬ﻭﺍﻟﺘﻮﻃﺌﺔ‪ ،‬ﺃﺑﻮﻋﻠﻲ ﺍﻟﺸﻠﻮﺑﻴﲏ‪ ،‬ﺗﺢ ﻳﻮﺳـﻒ ﺃﲪـﺪ ﺍﳌﻄـﻮﻉ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘـﺐ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫) ﺹ ‪ ،(٢٩٩ -٢٩٧‬ﻭﺍﳍﻤﻊ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪،(٤٧١ /١ ) .‬ﻭ ) ‪.(٤٧٧ /١‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٣٥١ /٢ ) .‬‬
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 ‫‪١‬‬
‫ﺢ‪.‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﹶﻓ ‪‬ﻌﺴ‪‬ﻰ ﺍﻟﻠﱠ ‪‬ﻪ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﺄِﺗ ‪‬ﻲ ﺑِﺎﹾﻟ ﹶﻔ ‪‬ﺘ ِ‬
‫‪٢‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻋﺴ‪‬ﻰ ‪‬ﺭﺑ‪ ‬ﹸﻜ ‪‬ﻢ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ﹸﻜ ‪‬ﻢ ‪.‬‬

‫ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ‪‬ﺎﺗﲔ ﺍﻵﻳﺘﲔ ﺍﻟﻜﺮﳝﺘﲔ ﻋﻠﻰ ﺃﻥ ﺧﱪ ) ﻋﺴﻰ ( ﺗﺪﺧﻞ ﻋﻠﻴـﻪ ) ﹶﺃ ﹾﻥ (‪،‬‬
‫‪٣‬‬
‫ﻭ) ﺃ ﹾﻥ ( ﺗﺼﺮﻑ ﺍﻟﻔﻌﻞ ﺇﱃ ﻣﻌﲎ ﺍﻻﺳﺘﻘﺒﺎﻝ‪،‬‬
‫ﻭﻧﺪﺭ ﳎﻲﺀ ﺧﱪ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﺍﲰﹰﺎ ﻣﻔﺮﺩﹰﺍ ﺑﻌﺪ ﻋﺴﻰ‪ ،‬ﻭﻛﺎ ‪‬ﺩ ‪ .‬ﻓﻤﻦ ﳎﻴﺌﻪ ﺑﻌﺪ ﻋﺴﻰ ﻗـﻮﻝ‬
‫ﺍﻟﺸﺎﻋﺮ‪:٤‬‬
‫ﺖ ﺻﺎﺋﻤﹰﺎ‪.‬‬
‫ﺴ ‪‬ﻴ ‪‬‬
‫ﺕ ﰲ ﺍﻟﻌ ﹾﺬ ِﻝ ‪‬ﻣ ِﻠﺤ‪‬ﹰﺎ ﺩﺍﺋِﻤﹰﺎ ﻻ ‪‬ﺗ ﹾﻜِﺜ ‪‬ﺮ ﹶﻥ ﺇﱐ ‪‬ﻋ ‪‬‬
‫ﺃ ﹾﻛﹶﺜ ‪‬ﺮ ‪‬‬
‫ﻓﻘﺪ ﺃﺟﺮﻯ ) ﻋﺴﻰ ( ﳎﺮﻯ ) ﻛﺎﻥ (‪ ،‬ﻓﺮﻓﻊ ‪‬ﺎ ﺍﻻﺳﻢ ﻭﻫﻮ ﺿﻤﲑ ﺍﳌﺘﻜﻠﻢ‪ ،‬ﻭﻧﺼﺐ ‪‬ـﺎ‬
‫ﺍﳋﱪ ﺍﻟﺬﻱ ﺟﺎﺀ ﺍﲰﹰﺎ ﻣﻔﺮﺩﹰﺍ ﻭﻫﻮ ) ﺻﺎﺋﻤﹰﺎ (‪.‬‬
‫ﻭﻣﻦ ﳎﻴﺌﻪ ﺍﲰﹰﺎ ﻣﻔﺮﺩﹰﺍ ﺑﻌﺪ ﻛﺎﺩ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:٥‬‬
‫ﺼ ِﻔ ‪‬ﺮ ‪.‬‬
‫ﻭﻛﻢ ِﻣ ﹾﺜﻠِﻬﺎ ﻓﺎﺭ ﹾﻗﺘ‪‬ﻬﺎ ﻭﻫﻲ ‪‬ﺗ ‪‬‬ ‫ﺕ ﺁﻳﺒﹰﺎ‬
‫ﺖ ﺇِﱃ ﹶﻓ ‪‬ﻬ ٍﻢ ﻭﻣﺎ ﻛِﺪ ‪‬‬
‫ﹶﻓﹸﺄ‪‬ﺑ ‪‬‬
‫ﻓـ ) ﺁﻳﺒﹰﺎ ( ﺧﱪ ) ﻛﺎﺩ (‪ ،‬ﻭﻗﺪ ﺟﺎﺀ ﺍﲰﹰﺎ ﻣﻔﺮﺩﹰﺍ‪.‬‬
‫ﺺ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻋﻠﻰ ﺃﻥ ) ﻋﺴﻰ ( ﻣﻦ ﺑﲔ ﺃﻓﻌﺎﻝ ﺍﳌﻘﺎﺭﺑﺔ ﺗﺪﺧﻞ ﻋﻠﻰ ﺧﱪﻫـﺎ ) ﹶﺃ ﹾﻥ (‬ ‫ﻭﻗﺪ ﻧ ‪‬‬
‫ﻣﺴﺘﺸﻬﺪﹰﺍ ﻋﻠﻰ ﺫﻟﻚ ﺑﺎﻵﻳﺘﲔ ﺍﻟﺴﺎﺑﻘﺘﲔ‪.‬‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٣٥٢/٢ ) .‬ﺍﳌﺎﺋﺪﺓ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ٥٢‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻓﺘﺮﻯ ﺍﻟﺬﻳ ‪‬ﻦ ﰲ‬
‫ﰐ ﺑﺎﻟﻔﺘ ِﺢ ﺃﻭ ﺃ ‪‬ﻣ ٍﺮ ِﻣ ‪‬ﻦ ِﻋ‪‬ﻨ ِﺪﻩ ﻓﻴﺼ‪‬ﺒﺤﻮﺍ ﻋﻠﻰ‬
‫ﷲ ﺃ ﹾﻥ ﻳﺄ ﹶ‬
‫ﺴﻰ ﺍ ُ‬
‫ﺽ ‪‬ﻳﺴﺎﺭﻋﻮ ﹶﻥ ﻓﻴ ِﻬﻢ ﻳ ﹸﻘﻮﻟﻮ ﹶﻥ ﹾﳔﺸﻰ ﺃ ﹾﻥ ﺗﺼﻴﺒ‪‬ﻨﺎ ﺩﺍﺋﺮ ﹲﺓ ﻓ ‪‬ﻌ ‪‬‬ ‫ﻗﻠﻮ‪‬ﻢ ﻣﺮ ‪‬‬
‫ﺴ ِﻬﻢ ﻧﺎ ِﺩﻣﲔ (‪.‬‬ ‫ﻣﺎ ﺃ ‪‬ﺳ ‪‬ﺮﻭﺍ ﰲ ﺃﻧﻔ ِ‬
‫ﺴﻰ ﺭ‪‬ﺑ ﹸﻜﻢ ﺃﻥ‬
‫‪ -٢‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٣٥٢ /٢ ) .‬ﺍﻹﺳﺮﺍﺀ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ٨‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻋ ‪‬‬
‫ﺼﲑﹰﺍ (‪.‬‬‫ﲪﻜﻢ ﻭﺇﻥ ‪‬ﻋ ‪‬ﺪ‪‬ﺗﻢ ‪‬ﻋ ‪‬ﺪﻧﺎ ﻭ ‪‬ﺟ ‪‬ﻌﻠﻨﺎ ‪‬ﺟﻬ‪‬ﻨﻢ ﻟﻠﻜﺎِﻓﺮﻳ ‪‬ﻦ ‪‬ﺣ ِ‬‫ﻳﺮ ‪‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٣٥٢ /٢ ) .‬‬
‫‪ -٤‬ﻫﻮ ﺭﺅﺑﺔ ﺑﻦ ﺍﻟﻌﺠﺎﺝ‪ .‬ﻭﺍﻟﺒﻴﺖ ﻣﻦ ﺷﻮﺍﻫﺪ‪ :‬ﺷﺮﺡ ﺍﻟﻜﺎﻓﻴﺔ‪ ،‬ﺍﻟﺮﺿﻲ‪ ،( ٣٠٢ /٢ ) .‬ﻭﺷﺮﺡ ﺍﻷﻟﻔﻴﺔ‪ ،‬ﺍﺑﻦ ﺍﻟﻨـﺎﻇﻢ‪.‬‬
‫) ﺹ ‪ ،( ١٥٣‬ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ‪ ،( ٢٩٩ /١ ) .‬ﻭﺍﻟﺘﻮﻃﺌﺔ‪ ،‬ﺍﻟﺸﻠﻮﺑﻴﲏ‪ ) .‬ﺹ ‪.( ٢٩٨‬‬
‫‪ -٥‬ﺍﻟﺒﻴﺖ ﻟﺘﺄﺑﻂ ﺷﺮﹰﺍ‪ .‬ﻭﻫﻮ ﻣﻦ ﺷﻮﺍﻫﺪ‪ :‬ﺍﳋﺼﺎﺋﺺ‪ ،‬ﺍﺑﻦ ﺟﲏ‪ ،( ٣٩١ /١ ) .‬ﻭﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑـﺸﺎﺫ‪.‬‬
‫) ‪ ،( ٣٥١ /٢‬ﻭﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ ﻳﻌﻴﺶ‪ ،( ١٢٥ /٧ ) .‬ﻭﺷﺮﺡ ﺍﻷﻟﻔﻴﺔ‪ ،‬ﺍﺑﻦ ﺍﻟﻨﺎﻇﻢ‪ ) ،.‬ﺹ ‪ ،( ١٥٤‬ﻭﺍﻟﺘﻮﻃﺌـﺔ‪،‬‬
‫ﺍﻟﺸﻠﻮﺑﻴﲏ‪ ) .‬ﺹ ‪.( ٢٩٨‬‬
‫‪١٤٥‬‬
‫ﻓﻔﻲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ) ﺃﻥ ﻳﺄﰐ ( ﰲ ﳏﻞ ﻧﺼﺐ ﺧﱪ ﻋﺴﻰ‪ ،‬ﻭﻗﺪ ﺟﺎﺀ ﺍﻟﻔﻌﻞ ﺍﳌﻀﺎﺭﻉ ﻣﻘﺘﺮﻧـﹰﺎ‬
‫ﺑﺄﻥ‪.‬‬
‫ﻭﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺟﺎﺀ ﺍﳋﱪ ) ﺃﻥ ﻳﺮﲪﻜﻢ ( ﻣﻘﺘﺮﻧﹰﺎ ﺑﺄﻥ‪ ،‬ﻭﻫﻮ ﰲ ﻣﻮﺿﻊ ﺍﻟﻨﺼﺐ‪.‬‬
‫ﻼ ﻣﻀﺎﺭﻋﹰﺎ ﻣﺘﺄﻭ ﹰﻻ ﺑـﺄﻥ‪،‬‬‫ﺏ (‪ ،‬ﻓﻴﻜﻮﻥ ﺧﱪﻫﺎ ﻓﻌ ﹰ‬ ‫ﻭ) ﻋﺴﻰ ( ﰲ ﺍﻵﻳﺘﲔ ﺟﺎﺀﺕ ﲟﻌﲎ ) ﻗﺎﺭ ‪‬‬
‫ﳓﻮ‪ :‬ﻋﺴﻰ ﺯﻳ ‪‬ﺪ ﺃﻥ ﳜﺮﺝ‪ ،‬ﲟﻌﲎ ﻗﺎﺭ ﺏ ﺯﻳﺪ ﺍﳋﺮﻭﺝ‪ .‬ﻭﺍﳌﻌﲎ ﺍﻵﺧﺮ ﺃﻥ ﺗﻜﻮﻥ ) ﻋـﺴﻰ (‬
‫ﺏ ( ﻓﻼ ﻳﻜﻮﻥ ﳍﺎ ﺇﻻ ﻣﺮﻓﻮﻉ‪ ،‬ﺇﻻ ﺃﻥ ﻣﺮﻓﻮﻋﻬﺎ ) ﺃﻥ ﻣﻊ ﺍﻟﻔﻌـﻞ ( ﰲ ﺗﺄﻭﻳـﻞ‬ ‫ﲟﱰﻟﺔ ) ﻗ ‪‬ﺮ ‪‬‬
‫‪١‬‬
‫ﺍﳌﺼﺪﺭ‪ ،‬ﳓﻮ‪ :‬ﻋﺴﻰ ﺃﻥ ﳜﺮﺝ ﺯﻳﺪ‪ .‬ﻓﺎﳌﻌﲎ‪ :‬ﻗﺮﺏ ﺧﺮﻭﺟﻪ‪.‬‬
‫‪٢‬‬
‫ﻭﱂ ﻳﺮﺩ ﺧﱪ ) ﻋﺴﻰ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﻻ ﻣﻘﺘﺮﻧﹰﺎ ﺑﺄﻥ ﻛﻤﺎ ﰲ ﺍﻵﻳﺘﲔ‪.‬‬
‫‪٣‬‬
‫ﻭﻗﺪ ﻭﺭﺩ ﺧﱪ ) ﻋﺴﻰ ( ﻣﺘﺠﺮﺩﹰﺍ ﻣﻦ ) ﹶﺃ ﹾﻥ (‪ ،‬ﻭﺫﻟﻚ ﰲ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﺐ‪.‬‬
‫ﺝ ﹶﻗ ِﺮﻳ ‪‬‬
‫ﻳﻜﻮ ﹸﻥ ﻭﺭﺍ َﺀ ‪‬ﻩ ﹶﻓ ‪‬ﺮ ‪‬‬ ‫ﺖ ﻓﻴ ِﻪ‬
‫ﺏ ﺍﻟ ِﺬﻱ ﺃ ‪‬ﻣﺴ‪‬ﻴ ‪‬‬
‫ﻋﺴ‪‬ﻰ ﺍﻟﻜ ‪‬ﺮ ‪‬‬
‫ﻼ ﻣﻀﺎﺭﻋﹰﺎ ﳎﺮﺩﹰﺍ ﻣﻦ ) ﺃﻥ ( ﺍﳌﺼﺪﺭﻳﺔ‪.‬‬
‫ﺣﻴﺚ ﻭﻗﻊ ﺧﱪ ) ﻋﺴﻰ ( ﻭﻫﻮ ) ﻳﻜﻮﻥ ( ﻓﻌ ﹰ‬
‫‪٤‬‬
‫ﻭﰲ ﺫﻟﻚ ﻗﺎﻝ ﺍﺑﻦ ﻣﺎﻟﻚ‪:‬‬
‫ﻧ ‪‬ﺰ ‪‬ﺭ ﻭﻛﺎ ‪‬ﺩ ﺍﻷﻣ ‪‬ﺮ ﻓﻴ ِﻪ ‪‬ﻋﻜِﺴﺎ ‪.‬‬ ‫ﻭﻛﻮﻧ ‪‬ﻪ ﺑﺪﻭ ِﻥ ) ﺃﻥ ( ﺑﻌ ‪‬ﺪ ﻋﺴﻰ‬
‫ﻭﻗﻮﻟﻪ‪ ) :‬ﻭﻛﻮﻧﻪ (‪ ،‬ﻳﻌﲏ ﺧﱪ ﻋﺴﻰ‪.‬‬
‫‪٥‬‬
‫ﻭﻗﺪ ﺫﻫﺐ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺇﱃ ﺃﻥ ) ﻋﺴﻰ ( ﺧﺎﻟﻔﺖ ﺃﺧﻮﺍ‪‬ﺎ‪ ،‬ﻷﻥ ﻣﻌﻨﺎﻫﺎ ﺍﻟﻄﻤﻊ ﻭﺍﻟﺘﺮﺟﻲ‪،‬‬
‫ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﻳﻜﻮﻥ ﻟﻠﻤﺴﺘﻘﺒﻞ‪ ،‬ﻭ) ﹶﺃ ﹾﻥ ( ﺗﺼﺮﻑ ﺍﻟﻔﻌﻞ ﺇﱃ ﻣﻌﲎ ﺍﻻﺳﺘﻘﺒﺎﻝ‪ ،‬ﲞﻼﻑ ) ﻛﺎﺩ (‬
‫‪٦‬‬
‫ﻭﺃﺧﻮﺍ‪‬ﺎ ﺍﻟﱵ ﺗﻜﻮﻥ ﲟﻌﲎ ﺍﳊﺎﻝ ﻭﻣﻘﺎﺭﺑﺔ ﺍﻟﻔﻌﻞ ﻓﻠﻢ ﲢﺘﺞ ﺃﺧﺒﺎﺭﻫﺎ ) ﹶﺃ ﹾﻥ (‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻔﺼﻞ ﰲ ﺻﻨﻌﺔ ﺍﻹﻋﺮﺍﺏ‪ ،‬ﺍﻟﺰﳐﺸﺮﻱ‪ ،‬ﺗﻘﺪﱘ ﻋﻠﻲ ﺑﻮ ﻣﻠﺤﻢ‪ ،‬ﻁ‪ ،١‬ﺩﺍﺭ ﻭﻣﻜﺘﺒﺔ ﺍﳍﻼﻝ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻟﺒﻨـﺎﻥ‪،‬‬
‫‪١٩٩٣‬ﻡ‪ ) .‬ﺹ ‪.( ٣٥٧‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ‪ ،‬ﺍﺑﻦ ﻋﻘﻴﻞ‪.( ٣٠٢ /١ ) .‬‬
‫‪ -٣‬ﻫﻮ ﻫﺪﺑﺔ ﺑﻦ ﺍﳋﺸﺮﻡ‪ .‬ﻭﺍﻟﺒﻴﺖ ﻣﻦ ﺷﻮﺍﻫﺪ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،( ١٩٥ /٣ ) .‬ﻭﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌـﱪﺩ‪،( ٧٠ /٣ ) .‬‬
‫ﻭﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ ﻳﻌﻴﺶ‪ ،( ١١٧ /٧ ) .‬ﻭﺷﺮﺡ ﺷﻮﺍﻫﺪ ﺍﳌﻐﲏ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﻣﻨـﺸﻮﺭﺍﺕ ﻣﻜﺘﺒـﺔ ﺍﳊﻴـﺎﺓ‪ .‬ﺩ‪.‬ﺕ‪.‬‬
‫) ‪.( ٤٤٣ /٢‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ‪ ،‬ﺍﺑﻦ ﻋﻘﻴﻞ‪.( ٣٠١ /١ ) .‬‬
‫‪ -٥‬ﻗﺎﻝ ﺳﻴﺒﻮﻳﻪ‪ :‬ﻃﻤﻊ ﻭﺇﺷﻔﺎﻕ‪ .‬ﺍﻟﻜﺘﺎﺏ‪ .( ٢٣٣ /٤ ) .‬ﺃﻱ‪ :‬ﻃﻤﻊ ﻓﻴﻤﺎ ﻳﺴﺘﻘﺒﻞ‪ ،‬ﻭﺇﺷﻔﺎﻕ ﺃﻥ ﻻ ﻳﻜﻮﻥ‪ .‬ﺷﺮﺡ‬
‫ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ ﻳﻌﻴﺶ‪.( ١١٥ /٧ ) .‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٣٥٢ /٢ ) .‬‬
‫‪١٤٦‬‬
 ‫‪١‬‬
‫ﻭﻗﺪ ﺫﻛﺮ ﺳﻴﺒﻮﻳﻪ ﺃﻥ ﻣﻦ ﺍﻟﻌﺮﺏ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﻋﺴﻰ ﻳﻔﻌﻞ‪ ،‬ﻳﺸﺒﻬﻬﺎ ﺑـ ) ﻛﺎﺩ ﻳﻔﻌﻞ(‪.‬‬
‫ﻭﻣﻌﲎ ﻗﻮﻟﻪ‪ :‬ﺃﻧﻪ ﻻ ﳚﻮﺯ ﲡﺮﻳﺪ ﺧﱪ ) ﻋﺴﻰ ( ﻣﻦ ) ﹶﺃ ﹾﻥ ( ﰲ ﻧﻈﻢ ﺍﻟﻜﻼﻡ‪ ،‬ﺇﻻ ﺃﻥ ﺍﳌﺸﻬﻮﺭ‬
‫ﺍﻗﺘﺮﺍﻧﻪ ﺑـ ) ﺃﻥ (‪ ،‬ﻛﻤﺎ ﻣ ‪‬ﺮ ﰲ ﺍﻟﺸﻮﺍﻫﺪ ﻭﺍﻷﻣﺜﻠﺔ‪.‬‬

‫‪٢‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻻ ‪‬ﺗ ‪‬ﻌ ﹶﻠﻤ‪‬ﻮ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻳ ‪‬ﻌ ﹶﻠ ‪‬ﻤ ‪‬ﻬ ‪‬ﻢ ‪.‬‬
‫ﺫﻛﺮ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺍﻷﻓﻌﺎﻝ ﺍﻟﱵ ﺗﻨﺼﺐ ﻣﻔﻌﻮﻟﲔ ﺃﺻﻠﻬﻤﺎ ﺍﳌﺒﺘﺪﺃ ﻭﺍﳋﱪ‪ ،‬ﻭﻋﺪﺩﻫﺎ ﺃﺭﺑﻌﺔ ﻋﺸﺮ‬
‫ﻼ‪ ،‬ﻭﻫﻲ‪ :‬ﻋﻠﻤﺖ‪ ،‬ﻭﺭﺃﻳﺖ‪ ،‬ﻭﻭﺟﺪﺕ‪ ،‬ﻭﻇﻨﻨﺖ‪ ،‬ﻭﺣﺴِﺒﺖ‪ ،‬ﻭ ِﺧ ﹾﻠﺖ‪ ،‬ﻭﺯ‪‬ﻋﻤﺖ‪ ،‬ﻭ‪‬ﻧﺒ‪‬ﺌﺖ‪،‬‬ ‫ﻓﻌ ﹰ‬
‫ﺕ‪.‬‬
‫ﻭﺃﹸﻧﺒِﺌﺖ‪ ،‬ﻭﺃﹸﺭﻳﺖ‪ ،‬ﻭﹸﺃﻋﻠﻤﺖ‪ ،‬ﻭ ‪‬ﺣﺪ‪‬ﺛﺖ‪ ،‬ﻭﺃﹸﺧﱪﺕ‪ ،‬ﻭ ‪‬ﺧ‪‬ﺒﺮ ‪‬‬
‫‪٣‬‬
‫ﻭﺑﲔ ﺃﺣﻜﺎﻡ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ‪ ،‬ﺍﻟﱵ ﺗ‪‬ﻌﺮﻑ ﺑﺄﻓﻌﺎﻝ ﺍﻟﻘﻠﺐ ﻭﺍﻟﺘﺤﻮﻳﻞ‪.‬‬
‫ﺖ‬
‫ﻓﻤﻦ ﺃﺣﻜﺎﻣﻬﺎ‪ :‬ﺃ‪‬ﺎ ﺇﺫﺍ ﻭﻗﻌﺖ ﰲ ﺑﺪﺍﻳﺔ ﺍﻟﻜﻼﻡ ﻭﻟﻴﺲ ﺑﻌﺪﻫﺎ ﺣﺮﻑ ﺍﺳﺘﻔﻬﺎﻡ ﳓﻮ‪ :‬ﻋﻠﻤـ ‪‬‬
‫ﺖ ﻟﺰﻳ ‪‬ﺪ ﻗﺎﺋﻢ‪ ،‬ﻭﻻ ﺷﻲﺀ ﳝﻨﻊ ﻣﻦ ﺍﻟﻌﻤﻞ ﰲ ﺍﻟﻠﻔﻆ ﻛﻼ ِﻡ‬ ‫ﺃﺯﻳ ‪‬ﺪ ﻗﺎﺋﻢ‪ ،‬ﻭﻻ ﻻﻡ ﺍﺑﺘﺪﺍﺀ ﳓﻮ‪ :‬ﻋﻠﻤ ‪‬‬
‫ﺍﻟﻘﺴﻢ ﳓﻮ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:٤‬‬
‫ﺶ ِﺳ ‪‬ﻬﺎﻣ‪‬ﻬﺎ‪.‬‬
‫ِﺇﻥﹼ ﺍﳌ‪‬ﻨﺎ‪‬ﻳﺎ ﻻ ‪‬ﺗ ِﻄﻴ ‪‬‬ ‫ﺖ ﹶﻟﺘﺄِﺗ‪‬ﻴﻦ‪ ‬ﻣِﻨﻴﺘ‪‬ﻲ‬
‫ﻭﻟﻘ ‪‬ﺪ ‪‬ﻋ ِﻠ ‪‬ﻤ ‪‬‬
‫ﲔ (‪.‬‬
‫ﺖ ( ﺑﻼﻡ ﺍﻟﻘﺴﻢ‪ ،‬ﻭﻫﻲ ﺍﻟﻼﻡ ﰲ ﻗﻮﻟﻪ‪ ) :‬ﻟﺘﺄﺗ ‪‬‬ ‫ﻓﻘﺪ ‪‬ﻋﻠﱢﻖ ﺍﻟﻔﻌﻞ ) ﻋﻠﻤ ‪‬‬
‫ﻓﺈﺫﺍ ﱂ ﳝﻨﻊ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﻣﺎﻧﻊ ﻧﺼﺒﺖ ﺍﻻﲰﲔ‪.‬‬
‫ﻭﺇﺫﺍ ﻭﻗﻌﺖ ﰲ ﻭﺳﻂ ﺍﻟﻜﻼﻡ ﺑﲔ ﺍﻻﲰﲔ ﺟﺎﺯ ﻓﻴﻬﺎ ﺍﻹﻋﻤﺎﻝ ﻭﺍﻹﻟﻐﺎﺀ‪ ٥،‬ﻭﺍﻹﻋﻤﺎﻝ ﺃﺟﻮﺩ‪.‬‬
‫ﺖ ﻋﺎﱂ‪ ،‬ﺑﺎﻹﳘﺎﻝ‪.‬‬ ‫ﺖ ﻋﺎﳌﺎﹰ‪ ،‬ﻭﳚﻮﺯ‪ :‬ﺯﻳ ‪‬ﺪ ﻇﻨﻨ ‪‬‬
‫ﻓﻤﺜﺎﻝ ﺍﻹﻋﻤﺎﻝ‪ :‬ﺯﻳﺪﹰﺍ ﻇﻨﻨ ‪‬‬

‫‪ -١‬ﺍﻟﻜﺘﺎﺏ‪ ،( ١٥٨ /٣ ) .‬ﻭ ) ‪ ،( ١١ /٣‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﻷﺻﻮﻝ‪ ،‬ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ‪.( ٢٠٧ /٢ ) .‬‬

‫‪ -٢‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ .( ٣٥٧ /٢ ) .‬ﺍﻷﻧﻔﺎﻝ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ٦٠‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻭﹶﺃ ِﻋ ‪‬ﺪﻭﺍ ﹸﳍﻢ ﻣﺎ ﺍ ‪‬ﺳﺘﻄﻌ‪‬ﺘﻢ ﻣﻦ‬
‫ﷲ ﻳ ‪‬ﻌﻠﻤ ‪‬ﻬﻢ ﻭ ‪‬ﻣﺎ ﺗ‪‬ﻨﻔ ِﻘﻮﺍ ِﻣﻦ ﺷﻲ ًﺀ‬
‫ﷲ ﻭﻋﺪ ‪‬ﻭ ﹸﻛﻢ ﻭﺁ ِﺧﺮﻳ ‪‬ﻦ ِﻣﻦ ﺩﻭ ِ‪‬ﻢ ﻻ ﺗ ‪‬ﻌﻠ ‪‬ﻤﻮ ﹸ‪‬ﻢ ﺍ ُ‬
‫ﻁ ﺍﳋﻴ ِﻞ ‪‬ﺗ ‪‬ﺮ ِﻫ‪‬ﺒﻮ ﹶﻥ ﺑ ِﻪ ‪‬ﻋﺪ ‪‬ﻭ ﺍ ِ‬
‫ﻗﻮ ٍﺓ ﻭﻣﻦ ﺭﺑﺎ ِ‬
‫ﻑ ﺇﻟﻴ ﹸﻜﻢ ﻭﺃﻧ‪‬ﺘﻢ ﻻ ‪‬ﺗ ﹾﻈﻠ ‪‬ﻤﻮﻥ (‪.‬‬ ‫ﷲ ‪‬ﻳﻮ ‪‬‬
‫ﰲ ﺳﺒﻴ ِﻞ ﺍ ِ‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪ ) .‬ﺹ ‪ ،( ١٥٦‬ﻭﺷﺮﺡ ﺍﻟﻜﺎﻓﻴﺔ‪ ،‬ﺍﻟﺮﺿﻲ‪ ،( ٢٧٦ /٢ ) .‬ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ‪،‬‬
‫ﺍﺑﻦ ﻋﻘﻴﻞ‪.( ٣٨٠ /١ ) .‬‬
‫‪ -٤‬ﻫﻮ ﻟﺒﻴﺪ ﺑﻦ ﺭﺑﻴﻌﺔ ﺍﻟﻌﺎﻣﺮﻱ‪ .‬ﻭﺍﻟﺒﻴﺖ ﻣﻦ ﺷﻮﺍﻫﺪ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،( ١١٠ /٣ ) .‬ﻭﺷﺮﺡ ﺍﻟﻜﺎﻓﻴﺔ‪ ،‬ﺍﻟﺮﺿـﻲ‪.‬‬
‫) ‪ ،( ٢٨١ /٢‬ﻭﺷﺮﺡ ﺍﻷﻟﻔﻴﺔ‪ ،‬ﺍﺑﻦ ﺍﻟﻨﺎﻇﻢ‪ ) .‬ﺹ ‪ ،( ٢٠٧‬ﻭﺷﺮﺡ ﺍﻷﴰﻮﱐ‪ ،‬ﺍﻷﴰﻮﱐ‪.( ٦١ /٢ ) .‬‬
‫‪ -٥‬ﺍﻹﻟﻐﺎﺀ ) ﺍﻹﳘﺎﻝ (‪ :‬ﺇﺑﻄﺎﻝ ﺍﻟﻌﻤﻞ ﻟﻔﻈﹰﺎ ﻭﳏﻼﹰ‪ ،‬ﻟﻀﻌﻒ ﺍﻟﻌﺎﻣﻞ ﺑﺘﻮﺳﻄﻪ ﺃﻭ ﺗﺄﺧﺮﻩ‪ .‬ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ‪ ،‬ﺍﺑﻦ ﻫـﺸﺎﻡ‪.‬‬
‫) ‪.( ٥٧ -٥٤ /٢‬‬
‫‪١٤٧‬‬
‫‪١‬‬
‫ﻭﺇﺫﺍ ﻭﻗﻌﺖ ﰲ ﺁﺧﺮ ﺍﳉﻤﻠﺔ ﺟﺎﺯ ﻓﻴﻬﺎ ﺃﻳﻀﹰﺎ ﺍﻹﻋﻤﺎﻝ ﻭﺍﻹﻟﻐﺎﺀ‪ ،‬ﻟﻜﻦ ﺍﻹﻟﻐﺎﺀ ‪ -‬ﻫﻨﺎ‪ -‬ﺃﺟﻮﺩ‪.‬‬
‫ﻓﺎﻹﻟﻐﺎﺀ ﳓﻮ‪ :‬ﺯﻳ ‪‬ﺪ ﻋﺎ ﹲﱂ ﻇﻨﻨﺖ‪ ،‬ﻭﳚﻮﺯ‪ :‬ﺯﻳﺪﹰﺍ ﻋﺎﳌﹰﺎ ﻇﻨﻨﺖ‪ ،‬ﺑﺎﻹﻋﻤﺎﻝ‪ .‬ﻟﻜﻦ ﺍﻹﻟﻐﺎﺀ‪ -‬ﻫﻨـﺎ‪-‬‬
‫ﺃﺭﺟﺢ‪ ،‬ﻷﻥ ﺇﻟﻐﺎﺀ ﺍﳌﺘﺄﺧﺮ ﺃﻗﻮﻯ ﻣﻦ ﺇﻋﻤﺎﻟﻪ‪ ،‬ﻭﺇﻋﻤﺎﻝ ﺍﳌﺘﻮﺳﻂ ﺃﻗﻮﻯ ﻣﻦ ﺇﳘﺎﻟﻪ ‪ .‬ﻭﻗﻴﻞ‪ :‬ﳘﺎ‬
‫‪٢‬‬
‫ﰲ ﺍﳌﺘﻮﺳﻂ ﺑﲔ ﺍﳌﻔﻌﻮﻟﲔ‪.‬‬
‫ﻭﻣﻦ ﺃﺣﻜﺎﻡ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺣﺬﻑ ﺃﺣﺪ ﻣﻔﻌﻮﻟﻴﻬﺎ ﳌﺎ ﻛﺎﻥ ﺃﺻﻠﻬﺎ ﺍﳌﺒﺘﺪﺃ ﻭﺍﳋـﱪ‪،‬‬
‫ﺖ ﻣﻨﻄﻠﻘﹰﺎ (‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻣﻌﲎ‬
‫ﺖ ﺯﻳﺪﹰﺍ (‪ ،‬ﻭﻻ ) ﻋﻠﻤ ‪‬‬‫ﺖ ﺯﻳﺪﹰﺍ ﻣﻨﻄﻠﻘﺎﹰ‪ ) ،‬ﻋﻠﻤ ‪‬‬
‫ﻓﻼ ﳚﻮﺯ ﰲ‪ :‬ﻋﻠﻤ ‪‬‬
‫ﺍﻟﻌﻠﻢ ﻋﻠﻢ ﺍﻟﻘﻠﺐ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﲟﻌﲎ ﻋﻠﻢ ﺍﳌﻌﺮﻓﺔ ﺟﺎﺯ ﺫﻟﻚ‪ ،‬ﻷﻥ ﻋﻠﻢ ﺍﳌﻌﺮﻓﺔ ﻳﺘﻌـﺪﻯ ﺇﱃ‬
‫‪٣‬‬
‫ﻣﻔﻌﻮﻝ ﻭﺍﺣﺪ‪ ،‬ﺑﺪﻟﻴﻞ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﱵ ﺍﺳﺘﺸﻬﺪ ‪‬ﺎ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.‬‬
‫ﻓـ ) ﺗﻌﻠﻤﻮ‪‬ﻢ( ﻧﺼﺐ ﻣﻔﻌﻮ ﹰﻻ ﻭﺍﺣﺪﹰﺍ ﻫﻮ ﺍﻟﻀﻤﲑ ﺍﳌﺘﺼﻞ ﺑﻪ ) ﺍﳍﺎﺀ(‪ ،‬ﻭﻛﺬﻟﻚ )ﻳﻌﻠﻤﻬﻢ(‬
‫ﻧﺼﺐ ﻣﻔﻌﻮﻟﻪ ﻭﻫﻮ ) ﺍﳍﺎﺀ(‪.‬‬
‫‪٤‬‬
‫ﻓﺎﻟﻌﻠﻢ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﲟﻌﲎ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻭﺍﳌﻌﲎ‪ :‬ﻻ ﺗﻌﺮﻓﻮ‪‬ﻢ ﺍﷲ ﻳﻌﺮﻓﻬﻢ‪.‬‬

‫ﺖ ﺯﻳﺪﹰﺍ ﺃﺧـﺎﻙ‪ .‬ﻭﻣﻨـﻪ ﻗـﻮﻝ‬

‫ﺃﻣﺎ ) ﻋِﻠ ‪‬ﻢ ( ﺍﻟﱵ ﲟﻌﲎ ﺍﻟﻴﻘﲔ ﻓﺘﻨﺼﺐ ﻣﻔﻌﻮﻟﲔ‪ ،‬ﳓﻮ‪ :‬ﻋﻠِﻤ ‪‬‬
‫ﺍﻟﺸﺎﻋﺮ‪:٥‬‬
‫ﻕ ﻭﺍ َﻷ ‪‬ﻣ ِﻞ ‪.‬‬
‫ﺕ ﺍﻟﺸ‪‬ﻮ ِ‬
‫ﻚ ﰊ ﻭﺍ ِﺟ ﹸﻔﺎ ‪‬‬
‫ﺇﻟﻴ ‪‬‬ ‫ﺖ‬
‫ﻑ ﻓﺎﻧ‪‬ﺒﻌ‪‬ﺜ ‪‬‬
‫ﻚ ﺍﻟ‪‬ﺒﺎ ِﺫ ﹶﻝ ﺍﳌ ‪‬ﻌﺮﻭ ِ‪‬‬
‫‪‬ﻋ ِﻠ ‪‬ﻤ‪‬ﺘ ‪‬‬
‫ﻭ) ﻋِﻠ ‪‬ﻢ ( ﰲ ﺍﻟﺒﻴﺖ ﲟﻌﲎ ﺍﻟﻴﻘﲔ‪ ،‬ﻓﻨﺼﺒﺖ ﻣﻔﻌﻮﻟﲔ‪ .‬ﺍﻷﻭﻝ‪ :‬ﻛﺎﻑ ﺍﳋﻄـﺎﺏ‪ ،‬ﻭﺍﻟﺜـﺎﱐ‪:‬‬
‫ﺍﻟﺒﺎﺫﻝ‪ .‬ﻭﳚﻮﺯ ﰲ ) ﺍﳌﻌﺮﻭﻑ( ﺍﳉﺮ ﻋﻠﻰ ﺍﻹﺿﺎﻓﺔ‪ ،‬ﻭﺍﻟﻨﺼﺐ ﻋﻠﻰ ﺃﻧﻪ ﻣﻔﻌﻮﻝ ﺑﻪ ﻟﻠﺒﺎﺫﻝ‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٣٥٥ /٢ ) .‬‬

‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪.( ٦٠ /٢ ) .‬‬
‫‪ -٣‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،( ٢٣٧ /١ ) .‬ﻭ ) ‪ ،( ٤٠ /١‬ﻭﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪ ،( ١٨٩ /٣ ) .‬ﻭﺗﻔﺴﲑ ﺍﻟﻄـﱪﻱ‪،‬‬
‫ﺍﻟﻄﱪﻱ‪.( ٣٢٩ /١ ) .‬‬
‫‪ -٥‬ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﳎﻬﻮﻝ ﺍﻟﻘﺎﺋﻞ‪ .‬ﻭﻫﻮ ﻣﻦ ﺷﻮﺍﻫﺪ‪ :‬ﺷﺮﺡ ﺍﻟﺘﺴﻬﻴﻞ‪ ،‬ﺍﺑﻦ ﻣﺎﻟﻚ‪ ،( ٧٨ /٢ ) .‬ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ‪ ،‬ﺍﺑـﻦ‬
‫ﻋﻘﻴﻞ‪ ،( ٣٨٢ /١ ) .‬ﻭﺷﺮﺡ ﺍﻷﴰﻮﱐ‪ ،‬ﺍﻷﴰﻮﱐ‪.( ٣٧ /٢ ) .‬‬
‫‪١٤٨‬‬
 ‫‪١‬‬
‫ﲔ ‪.‬‬
‫ﻀِﻨ ٍ‬
‫ﺐ ِﺑ ‪‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻭﻣ‪‬ﺎ ‪‬ﻫ ‪‬ﻮ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻐ ‪‬ﻴ ِ‬
‫ﺃﻭﺭﺩ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﰲ ﺳﻴﺎﻕ ﺣﺪﻳﺜﻪ ﻋﻦ ) ﻇ ‪‬ﻦ (‪ ،‬ﺣﻴﺚ ﲢـﺪﺙ ﻋـﻦ‬
‫ﺣﻜﻤﻬﺎ ﰲ ﻧﺼﺐ ﺍﳌﻔﻌﻮﻟﲔ ﺇﻥ ﻛﺎﻥ ﺍﻟﻈﻦ ﲟﻌﲎ ﺍﻟﺸﻚ‪ ،‬ﻭﻻ ﳚﻮﺯ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠـﻰ ﺃﺣـﺪ‬
‫ﻣﻔﻌﻮﻟﻴﻬﺎ ﻛﻤﺎ ﻣ ‪‬ﺮ ﰲ ﻓﻌﻞ ) ﺍﻟﻌﻠﻢ (‪ ،‬ﻷﻥ ﺍﻟﻈﻦ ﺗﻐﻠﻴﺐ ﺍﻟﻘﻠﺐ ﻋﻠﻰ ﺃﺣﺪ ﳎﻮ‪‬ﺯﻳﻦ ﻇـﺎﻫﺮﻱ‬
‫ﺖ‬
‫ﺖ ﺯﻳﺪﹰﺍ ﺃﺧﺎﻙ‪ .‬ﻭﻻ ﳚـﻮﺯ‪ :‬ﻇﻨﻨـ ‪‬‬
‫ﺍﻟﺘﺠﻮﻳﺰ ﻓﻜﺎﻥ ﺣﻜﻤﻪ ﻛﺤﻜﻤﻪ ﰲ ﺍﻟﺘﻌﺪﻱ‪ ،‬ﳓﻮ‪ :‬ﻇﻨﻨ ‪‬‬
‫ﺖ‪ .‬ﻭﻣﻦ ﺫﻟﻚ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪:٢‬‬
‫ﺯﻳﺪﺍﹰ‪ ،‬ﲟﻌﲎ‪ :‬ﺷﻜﻜ ‪‬‬
‫ﺕ ِﻓ ‪‬ﻴﻤﻦ ﹶﻛﺎ ﹶﻥ ‪‬ﻋ ‪‬ﻨ ‪‬ﻬﺎ ‪‬ﻣ ‪‬ﻌﺮ‪ ‬ﺩﹰﺍ ‪.‬‬
‫ﹶﻓ ‪‬ﻌﺮ‪ ‬ﺩ ‪‬‬ ‫ﺻﺎِﻟﻴﺎ‬
‫ﺏ ‪‬‬
‫ﺖ ﹶﻟ ﹶﻈﻰ ﺍﳊ ‪‬ﺮ ِ‬
‫ﻚ ﺇ ﹾﻥ ‪‬ﺷ‪‬ﺒ ‪‬‬
‫ﻇﻨ ‪‬ﻨ‪‬ﺘ ‪‬‬
‫ﻓـ) ﻇ ‪‬ﻦ ( ﰲ ﺍﻟﺒﻴﺖ ﻧﺼﺒﺖ ﻣﻔﻌﻮﻟﲔ ﻷ‪‬ﺎ ﲟﻌﲎ ﺍﻟﺮﺟﺤﺎﻥ‪ ،‬ﻭﺍﻟﻜﺎﻑ ﰲ ) ﻇﻨﻨﺘﻚ ( ﺍﳌﻔﻌﻮﻝ‬
‫ﺍﻷﻭﻝ‪ ،‬ﻭ ) ﺻﺎﻟﻴﺎ( ﺍﳌﻔﻌﻮﻝ ﺍﻟﺜﺎﱐ‪.‬‬
‫ﺖ ﺯﻳﺪﹰﺍ ﲟﻌﲎ‬
‫ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻈﻦ ﲟﻌﲎ ) ﺍﻟ‪‬ﺘﻬ‪‬ﻤﺔ ( ﺗﻌﺪﻯ ﺍﻟﻔﻌﻞ ﺇﱃ ﻣﻔﻌﻮﻝ ﻭﺍﺣﺪ‪ ،‬ﺗﻘﻮﻝ‪ :‬ﻇﻨﻨ ‪‬‬
‫‪٣‬‬
‫ﺖ ﺯﻳﺪﹰﺍ‪.‬‬
‫ﺍ‪‬ﻤ ‪‬‬
‫‪٤‬‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻌﲎ ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﻣـﻦ ﻗـﺮﺃ ﺑﺎﻟﻈـﺎﺀ‬
‫) ﺑﻈﻨﲔ (‪ .‬ﻭ) ﻇﻨﲔ ( ﲟﻌﲎ ‪‬ﻣﺘ‪‬ﻬﻢ‪ ،‬ﻭﻫﻮ ﻓﻌﻴﻞ ﲟﻌﲎ ﻣﻔﻌﻮﻝ ﺃﻱ‪ :‬ﻣﻈﻨﻮﻥ‪ ،‬ﻭﻓﻴﻪ ﺿﻤﲑ ﻣﺴﺘﺘﺮ‬
‫ﻗﺎﻡ ﻣﻘﺎﻡ ﻣﺎ ﱂ ﻳﺴﻢ ﻓﺎﻋﻠﻪ‪ ٥.‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻣﻈﻨﻮﻥ ﻫﻮ‪.‬‬
‫ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﻀﺎﺩ‪ ) ٦‬ﺑﻀﻨﲔ (‪ ،‬ﻓﺎﳌﻌﲎ‪ :‬ﺑﺒﺨﻴﻞ‪ ،‬ﻭﻫﻮ ﲟﻌﲎ ﻓﺎﻋﻞ‪ ،‬ﺃﻱ‪ :‬ﺑﺎﺧﻞ‪ .‬ﻳ‪‬ﻘﺎﻝ‪ :‬ﺿ‪‬ـ ‪‬ﻦ‬
‫ﺍﻟﺮﺟ ﹸﻞ ﲟﺎﻟﻪ‪ .‬ﺃﻱ‪ِ :‬ﲞ ﹶﻞ ﺑﻪ‪.‬‬
‫ﻭﻓﻴﻪ ﺿﻤﲑ ﻫﻮ ﻓﺎﻋﻠﻪ‪ ٧.‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﺿﻨﲔ ﻫﻮ‪.‬‬

‫‪-١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ .( ٣٥٨ /٢ ) .‬ﺍﻟﺘﻜﻮﻳﺮ‪ :‬ﺍﻵﻳﺔ ) ‪.( ٢٤‬‬

‫‪ -٢‬ﺍﻟﺒﻴﺖ ﳎﻬﻮﻝ ﺍﻟﻘﺎﺋﻞ‪ .‬ﻭﻫﻮ ﻣﻦ ﺷﻮﺍﻫﺪ‪ :‬ﺷﺮﺡ ﺍﻟﺘﺼﺮﻳﺢ‪ ،‬ﺧﺎﻟﺪ ﺍﻷﺯﻫﺮﻱ‪ ،( ٢٤٨ /١ ) .‬ﻭﺷـﺮﺡ ﺍﻷﴰـﻮﱐ‪،‬‬
‫ﺍﻷﴰﻮﱐ‪.( ٣٩ /٢ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،( ٣٥٨ -٣٥٧ /٢ ) .‬ﻭﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ ،( ١٢٧٣ /٢ ) .‬ﻭﺷـﺮﺡ‬
‫ﺷﺬﻭﺭ ﺍﻟﺬﻫﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ).‬ﺹ ‪.( ٤٧٠‬‬
‫‪ -٤‬ﻫﻲ ﻗﺮﺍﺀﺓ ﺍﺑﻦ ﻛﺜﲑ ﻭﺃﰊ ﻋﻤﺮﻭ ﻭﺍﻟﻜﺴﺎﺋﻲ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺴﺒﻌﺔ‪ ،‬ﺍﺑﻦ ﳎﺎﻫﺪ‪ ) .‬ﺹ ‪.( ٦٧٣‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،( ٣٥٨ /٢ ) .‬ﻭﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ .( ١٢٧٣ /٢ ) .‬ﻭﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ‪،‬‬
‫ﺍﺑﻦ ﻫﺸﺎﻡ‪.( ٤٨ /٢ ) .‬‬
‫‪ -٦‬ﻫﻲ ﻗﺮﺍﺀﺓ ﺍﳉﻤﻬﻮﺭ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺣﺠﺔ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﺍﺑﻦ ﺯﳒﻠﺔ‪ ) .‬ﺹ ‪.( ٧٥٢‬‬
‫‪ -٧‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،( ٣٥٨ /٢ ) .‬ﻭﺍﻟﱪﻫﺎﻥ‪ ،‬ﺍﻟﺰﺭﻛﺸﻲ‪.( ١٥٧ /٤ ) .‬‬
‫‪١٤٩‬‬
 ‫‪١‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ِ  :‬ﺇﻧ‪ ‬ﻬ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮ ‪‬ﻭ‪‬ﻧ ‪‬ﻪ ‪‬ﺑﻌِﻴﺪﹰﺍ‪ ،‬ﻭ‪‬ﻧﺮ‪‬ﺍ ‪‬ﻩ ﹶﻗﺮِﻳﺒ‪‬ﺎ ‪.‬‬
‫‪٢‬‬
‫ﺼﺮ‪‬ﻭ ﹶﻥ ‪.‬‬
‫ﻚ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﻻ ‪‬ﻳ ‪‬ﺒ ِ‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻭ‪‬ﺗﺮ‪‬ﺍ ‪‬ﻫ ‪‬ﻢ ‪‬ﻳ ‪‬ﻨ ﹸﻈﺮ‪‬ﻭ ﹶﻥ ِﺇﹶﻟ ‪‬ﻴ ‪‬‬

‫ﺖ (‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺖ ﻣـﻦ‬ ‫ﺳﺎﻕ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ﺍﻟﻜﺮﳝﺘﲔ ﻣﺴﺘﺸﻬﺪﹰﺍ ﻋﻠﻰ ﻣﻌﲎ ) ﺭﺃﻳ ‪‬‬
‫ﺭﺅﻳﺔ ﺍﻟﻘﻠﺐ ﺗﻌﺪﺕ ﻓﻨﺼﺒﺖ ﻣﻔﻌﻮﻟﲔ‪ .‬ﻓﺎﳌﻔﻌﻮﻝ ﺍﻷﻭﻝ ﻫﻮ ﺍﻟﻀﻤﲑ ﰲ ) ﻳﺮﻭﻧﻪ (‪ ،‬ﻭﺍﳌﻔﻌـﻮﻝ‬
‫‪٣‬‬
‫ﺍﻟﺜﺎﱐ ) ﺑﻌﻴﺪﹰﺍ (‪.‬‬
‫‪٤‬‬
‫ﻭ) ﺭﺃﻯ( ﰲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﺟﺎﺀﺕ ﲟﻌﲎ ﻇ ‪‬ﻦ ﻭﻋِﻠﻢ‪ ،‬ﻭﺍﳌﻌﲎ‪ :‬ﻳﻈﻨﻮﻧﻪ ﺑﻌﻴﺪﺍﹰ‪ ،‬ﻭﻧﻌﻠﻤ ‪‬ﻪ ﻗﺮﻳﺒـﹰﺎ‪.‬‬
‫ﻭﻣﻦ ﺫﻟﻚ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪:٥‬‬
‫ﻣ‪‬ﺤﺎﻭﻟ ﹰﺔ ﻭﺃﻛﹶﺜﺮ‪‬ﻫﻢ ‪‬ﺟ‪‬ﻨﻮﺩﹰﺍ ‪.‬‬ ‫ﱪ ﻛﻞﱢ ﺷﻲ ٍﺀ‬
‫ﷲ ﺃﻛ ‪‬‬
‫ﺖﺍ َ‬
‫ﺭﺃﻳ ‪‬‬

‫ﻓﻘﺪ ﻋﻤﻞ ﺍﻟﻔﻌﻞ ﺍﻟﻨﺎﺳﺦ ) ﺭﺃﻯ( ﰲ ﻣﻔﻌﻮﻟﲔ‪ ،‬ﺍﳌﻔﻌﻮﻝ ﺍﻷﻭﻝ‪ :‬ﻟﻔﻆ ﺍﳉﻼﻟﺔ ) ﺍﷲ(‪ ،‬ﻭﺍﳌﻔﻌﻮﻝ‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﻟﻔﻆ ) ﺃﻛﺜﺮ(‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ) ﺭﺃﻯ( ﻣﻦ ﺍﻟﺮﺅﻳﺔ ﺍﻟﻘﻠﺒﻴﺔ‪ ،‬ﺍﻟﱵ ﻣﻌﻨﺎﻫﺎ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻟﻮ ﻛـﺎﻥ‬
‫‪٦‬‬
‫ﺍﻟﻔﻌﻞ ﻣﻦ ﺭﺅﻳﺔ ﺍﻟﺒﺼﺮ ﻟﺘﻌﺪﻯ ﺇﱃ ﻣﻔﻌﻮﻝ ﻭﺍﺣﺪ‪.‬‬
‫ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺮﺅﻳﺔ ﲟﻌﲎ ﺭﺅﻳﺔ ﺍﻟﻌﲔ ﺗﻌﺪﻯ ﺍﻟﻔﻌﻞ ﻓﻨﺼﺐ ﻣﻔﻌﻮ ﹰﻻ ﻭﺍﺣﺪﹰﺍ ﻭﻫﻮ ) ﺍﳍﺎﺀ( ﰲ‬
‫‪٧‬‬
‫) ﻭﺗﺮﺍﻫﻢ ( ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ .‬ﻭ) ﻳﻨﻈﺮﻭﻥ( ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ‪.‬‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٣٥٨ /٢ ) .‬ﺍﳌﻌﺎﺭﺝ‪ :‬ﺍﻵﻳﺘﺎﻥ ) ‪ ٦‬ﻭ ‪.( ٧‬‬
‫‪ -٢‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٣٥٨ /٢ ) .‬ﺍﻷﻋﺮﺍﻑ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ١٩٨‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻭﺇﻥ ﺗ ‪‬ﺪ ‪‬ﻋﻬﻢ‬
‫ﺼﺮﻭﻥ (‪.‬‬‫ﻚ ﻭ ‪‬ﻫﻢ ﻻ ‪‬ﻳ‪‬ﺒ ِ‬
‫ﺇﱃ ﺍ ﹸﳍﺪﻯ ﻻ ﻳﺴ ‪‬ﻤ ‪‬ﻌﻮﺍ ﻭﺗﺮﺍ ‪‬ﻫﻢ ﻳﻨ ﹸﻈﺮﻭﻥ ﺇﻟﻴ ‪‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،( ٣٥٨ /٢ ) .‬ﻭﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ) .‬ﺹ ‪ ،( ١٧٠‬ﻭﺍﳍﻤﻊ‪،‬‬
‫ﺍﻟﺴﻴﻮﻃﻲ‪.( ٥٤٣ /١ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻷﴰﻮﱐ‪ ،‬ﺍﻷﴰﻮﱐ‪.( ٣٤ /٢ ) .‬‬
‫‪ -٥‬ﻫﻮ ﺧﺪﺍﺵ ﺑﻦ ﺯﻫﲑ ‪ .‬ﻭﺍﻟﺒﻴﺖ ﻣﻦ ﺷﻮﺍﻫﺪ‪ :‬ﺍﳌﻘﺘـﻀﺐ‪ ،‬ﺍﳌـﱪﺩ‪ ،( ٩٧ /٤ ) .‬ﻭﺭﻭﻯ ) ﻣ‪‬ﺤﺎﻓﻈـﺔ ( ﻣﻜـﺎﻥ‬
‫) ﳏﺎﻭﻟﺔ (‪ ،‬ﻭﺷﺮﺡ ﺍﻷﻟﻔﻴﺔ‪ ،‬ﺍﺑﻦ ﺍﻟﻨﺎﻇﻢ‪ ) .‬ﺹ ‪ ،( ١٩٥‬ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ‪ ،‬ﺍﺑﻦ ﻋﻘﻴﻞ‪.( ٣٨١ /١ ) .‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻷﴰﻮﱐ‪ ،‬ﺍﻷﴰﻮﱐ‪.( ٣٤ /٢ ) .‬‬
‫‪ -٧‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٣٥٨ /٢ ) .‬‬
‫‪١٥٠‬‬
 ‫‪١‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ِ  :‬ﺇﻧ‪‬ﺎ ﹶﺃ ‪‬ﻋ ﹶﻄ ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻙ ﺍﹾﻟ ﹶﻜ ‪‬ﻮﹶﺛ ‪‬ﺮ  ‪.‬‬
‫‪٢‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻭ‪‬ﺁ‪‬ﺗ ‪‬ﻴﻨ‪‬ﺎ ﺩ‪‬ﺍ ‪‬ﻭ ‪‬ﺩ ‪‬ﺯﺑ‪‬ﻮﺭﹰﺍ ‬
‫‪٣‬‬
‫ﺤ ﹾﻜ ‪‬ﻤ ﹶﺔ ﹶﻓ ﹶﻘ ‪‬ﺪ ﺃﹸﻭِﺗ ‪‬ﻲ ‪‬ﺧﻴ‪‬ﺮﹰﺍ ﹶﻛﺜِﲑﹰﺍ ‪.‬‬
‫ﺕ ﺍﹾﻟ ِ‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻭ ‪‬ﻣﻦ‪ ‬ﻳ ‪‬ﺆ ‪‬‬

‫ﺳﺎﻕ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﻣﺴﺘﺸﻬﺪﹰﺍ ‪‬ﺎ ﻋﻠﻰ ﺍﻷﻓﻌﺎﻝ ﺍﻟﱵ ﺗﺘﻌـﺪﻯ ﻓﺘﻨـﺼﺐ‬
‫ﻣﻔﻌﻮﻟﲔ‪ ،‬ﻭﳚﻮﺯ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺃﺣﺪﳘﺎ‪ ،‬ﻭﻫﻲ ﻣﺎ ﻛﺎﻥ ﺍﳌﻔﻌﻮﻝ ﺍﻟﺜﺎﱐ ﻓﻴﻬﺎ ﻏﲑ ﺍﻷﻭﻝ‪ ،‬ﻣﺜﻞ‪:‬‬
‫‪٤‬‬
‫ﺃﻋﻄﻰ‪ ،‬ﻭﻛﺴﺎ‪ ،‬ﻭﺁﺗﻰ‪ ،‬ﻭﺃﻭﱃ‪.‬‬
‫ﻓﻔﻲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻜﻮﺛﺮ ﺫﹸﻛﺮ ﺍﳌﻔﻌﻮﻻﻥ‪ ،‬ﻭﳘﺎ‪ :‬ﺍﻟﻀﻤﲑ ﺍﳌﺘﺼﻞ ﰲ ) ﺃﻋﻄـﻰ (‪،‬‬
‫‪٥‬‬
‫ﻭﺍﳌﻔﻌﻮﻝ ﺍﻟﺜﺎﱐ ) ﺍﻟﻜﻮﺛﺮ (‪.‬‬
‫‪٦‬‬
‫ﻭﻛﺬﻟﻚ ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻓﺎﳌﻔﻌﻮﻝ ﺍﻷﻭﻝ ) ﺩﺍﻭﺩ (‪ ،‬ﻭﺍﳌﻔﻌﻮﻝ ﺍﻟﺜﺎﱐ ) ﺯﺑﻮﺭﹰﺍ (‪.‬‬
‫‪٧‬‬
‫ﻭﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺫﹸﻛﺮ ﺍﳌﻔﻌﻮﻻﻥ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻭﻣﻦ ﺁﺗﺎﻩ ﺍﷲ ﺍﳊﻜﻤﺔ ﻓﻘﺪ ﺁﺗﺎﻩ ﺧﲑﹰﺍ ﻛﺜﲑﹰﺍ‪.‬‬
‫ﺖ ﺯﻳﺪﹰﺍ ﺩﺭﳘﺎﹰ‪،‬‬‫ﻭ) ﺃﻋﻄﻰ( ﻣﻦ ﺍﻷﻓﻌﺎﻝ ﺍﳌﺘﻌﺪﻳﺔ ﺍﻟﱵ ﻻ ﺗﺪﺧﻞ ﻋﻠﻰ ﺍﳌﺒﺘﺪﺃ ﻭﺍﳋﱪ‪ ،‬ﳓﻮ‪ :‬ﺃﻋﻄﻴ ‪‬‬
‫ﻓﺎﳌﻔﻌﻮﻝ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﻫﻮ ) ﺯﻳﺪﹰﺍ ( ﻣﻐﺎﻳﺮ ﻟﻠﻤﻔﻌﻮﻝ ﺍﻟﺜﺎﱐ ﺍﻟﺬﻱ ﻫﻮ ) ﺩﺭﳘﹰﺎ (‪.‬‬
‫ﻭﺍﳌﻐﺎﻳﺮﺓ ﻫﺬﻩ ﻣﻦ ﻃﺮﻳﻖ ﺍﳌﻌﲎ‪ ،‬ﻓـ)ﺯﻳﺪﺍ ( ﺁﺧ ﹲﺬ ﻟﻠﺪﺭﻫﻢ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﺪﺭﻫﻢ ﺑﺰﻳﺪ‪ ،‬ﻭﻻ ﳚـﻮﺯ‬
‫ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺇﺳﻘﺎﻁ ﺍﻟﻔﻌﻞ ﻭﺍﻟﻔﺎﻋﻞ‪ ،‬ﻓﻼ ﳚﻮﺯ ﺍﻟﻘﻮﻝ‪ :‬ﺯﻳﺪ ﺩﺭﻫﻢ‪ ،‬ﻷﻥ ﺍﻟﺜﺎﱐ ﻟﻴﺲ ﺍﻷﻭﻝ‪.‬‬
‫ﻭﻫﻨﺎ ﻳﺼﺢ ﺍﻻﻛﺘﻔﺎﺀ ﺑﺎﻟﻔﺎﻋﻞ ﻣﻊ ﺍﻟﻔﻌﻞ‪ ،‬ﻓﻴﻘﺎﻝ‪ :‬ﺃﻋﻄﻴﺖ‪ ،‬ﻷﻥ ﺍﻟﻔﻌـﻞ ﻭﺍﻟﻔﺎﻋـﻞ ﳛـﺴﻦ‬
‫ﺍﻟﺴﻜﻮﺕ ﻋﻠﻴﻬﻤﺎ‪.‬‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٣٦٢ /٢ ) .‬ﺍﻟﻜﻮﺛﺮ‪ :‬ﺍﻵﻳﺔ ) ‪.( ١‬‬
‫ﻚ‬
‫‪ -٢‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٣٦٢ /٢ ) .‬ﺍﻟﻨﺴﺎﺀ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ١٦٣‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﺇﻧﺎ ﺃﻭﺣﻴﻨﺎ ﺇﻟﻴ ‪‬‬
‫ﺏ‬
‫ﻁ ﻭﻋﻴﺴﻰ ﻭﺃﻳﻮ ‪‬‬ ‫ﺏ ﻭﺍﻷﺳﺒﺎ ِ‬ ‫ﻕ ﻭﻳﻌﻘﻮ ‪‬‬ ‫ﺤﺎ ‪‬‬ ‫ﺡ ﻭﺍﻟﻨﺒﻴ‪‬ﻴ ‪‬ﻦ ِﻣﻦ ﺑﻌ ِﺪ ِﻩ ﻭﺃﻭﺣ‪‬ﻴﻨﺎ ﺇﱃ ﺇﺑﺮﺍﻫﻴ ‪‬ﻢ ﻭﺇ ‪‬ﺳﻤﺎ ِﻋﻴ ﹶﻞ ﻭﺇ ‪‬ﺳ ‪‬‬
‫ﻛ ‪‬ﻤﺎ ﺃﻭﺣﻴ‪‬ﻨﺎ ﺇﱃ ﻧﻮ ٍ‬
‫ﺲ ﻭﻫﺎﺭﻭ ﹶﻥ ﻭ ‪‬ﺳﻠﻴﻤﺎ ﹶﻥ ﻭﺁﺗﻴﻨﺎ ﺩﺍﻭ ‪‬ﺩ ﺯ‪‬ﺑﻮﺭﹰﺍ (‪.‬‬‫ﻭﻳﻮ‪‬ﻧ ‪‬‬
‫ﺕ ﺍﳊﻜﻤ ﹶﺔ ﹶﻓﻘﺪ ﺃﹸﻭِﺗﻲ ‪‬ﺧﲑﹰﺍ ﻛِﺜﲑﹰﺍ (‪.‬‬‫‪ -٣‬ﺍﻟﺒﻘﺮﺓ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ٢٦٩‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻳﺆﰐ ﺍﳊ ﹾﻜﻤ ﹶﺔ ﻣﻦ ﻳﺸﺎ ُﺀ ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬ﺆ ‪‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٣٦٠ /٢ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،( ٣٦٢ /٢ ) .‬ﻭﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪.( ١٨٣ /٢ ) .‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٣٦٢ /٢ ) .‬‬
‫‪ -٧‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪..‬‬
‫‪١٥١‬‬
‫ﺖ ﺩﺭﳘﺎﹰ‪ ،‬ﻓﻴﻜﻮﻥ ﺫﻟﻚ ﺗﻮﺳـﻄﹰﺎ ﰲ‬
‫ﻛﻤﺎ ﳚﻮﺯ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺃﺣﺪ ﺍﳌﻔﻌﻮﻟﲔ‪ ،‬ﻓﻴﻘﺎﻝ‪ :‬ﺃﻋﻄﻴ ‪‬‬
‫‪١‬‬
‫ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﻔﺎﺋﺪﺓ‪ ،‬ﻭﺇﻋﻼﻣﹰﺎ ﻋﻦ ﺟﻨﺲ ﺍﻟﺸﻲﺀ ﻭﺍﳌﹸﻌﻄﻰً‪.‬‬

‫‪٢‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻭ‪‬ﺍ ‪‬ﺭ ‪‬ﺯﻗﹸﻮ ‪‬ﻫ ‪‬ﻢ ﻓِﻴﻬ‪‬ﺎ ﻭ‪‬ﺍ ﹾﻛﺴ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ ‪.‬‬
‫‪٣‬‬
‫ﺖ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ِﻔﺮ‪‬ﻭﺍ ‪‬ﺭﺑ‪ ‬ﹸﻜ ‪‬ﻢ ِﺇﻧ‪ ‬ﻪ ﻛﹶﺎ ﹶﻥ ﹶﻏﻔﱠﺎﺭﹰﺍ ‪.‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
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‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ِﻔ ‪‬ﺮ ‪‬ﻩ ِﺇﻧ‪ ‬ﻪ ﻛﹶﺎ ﹶﻥ ‪‬ﺗﻮ‪‬ﺍﺑﹰﺎ ‪.‬‬

‫ﰲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺫﹸﻛﺮ ﺃﺣﺪ ﺍﳌﻔﻌﻮﻟﲔ ﻭﺣ‪‬ﺬﻑ ﺍﻵﺧﺮ‪ ،‬ﻓﺬﻛﺮ ﺍﳌﻔﻌﻮﻝ ﺍﻷﻭﻝ ﻣـﻊ ﺍﺭﺯﻗـﻮﻫﻢ‬
‫ﻭﺍﻛﺴﻮﻫﻢ ﻭﻫﻮ ﺍﻟﻀﻤﲑ ﺍﳌﺘﺼﻞ‪ ،‬ﻭﺣ‪‬ﺬﻑ ﺍﳌﻔﻌﻮﻝ ﺍﻟﺜﺎﱐ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻭﺍﻛﺴﻮﻫﻢ ﳑﺎ ﺗﻜﺴﺒﻮﻥ‪،‬‬
‫‪٥‬‬
‫ﻭﺍﺭﺯﻗﻮﻫﻢ ﳑﺎ ﺗﺘﻨﺎﻭﻟﻮﻥ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺒﻘﺎﺀ‪ ) :‬ﻭﺍﺭﺯﻗﻮﻫﻢ ﻓﻴﻬﺎ (‪ ،‬ﻓﻴﻪ ﻭﺟﻬﺎﻥ‪ :‬ﺃﺣﺪﳘﺎ‪ :‬ﺃﻥ ﰲ ﻋﻠﻰ ﺃﺻﻠﻬﺎ‪ ،‬ﻭﺍﳌﻌـﲎ‪:‬‬
‫‪٦‬‬
‫ﺍﺟﻌﻠﻮﺍ ﳍﻢ ﻓﻴﻬﺎ ﺭﺯﻗﺎﹰ‪ ،‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﺃ‪‬ﺎ ﲟﻌﲎ ﻣﻦ (‪.‬‬
‫ﻓﻌﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ ﻳﻜﻮﻥ ﺍﳌﻔﻌﻮﻝ ﺍﻟﺜﺎﱐ ﺍﶈﺬﻭﻑ ) ﺭﺯﻗﹰﺎ (‪ .‬ﻭﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ ﲟﻌﲎ ﻣﻦ‪،‬‬
‫ﻳﻜﻮﻥ ﻣﻮﺍﻓﻘﹰﺎ ﻟﻠﺘﻘﺪﻳﺮ ﺍﻟﺬﻱ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻭﻫﻮ ﻭﺍﺭﺯﻗﻮﻫﻢ ﳑﺎ ﺗﺘﻨﺎﻭﻟﻮﻥ‪.‬‬
‫ﻭﺍﻟﻔﻌﻞ ) ﻛﺴﺎ ( ﻳﺄﺧﺬ ﺣﻜﻢ ) ﺃﻋﻄﻰ ( ﻣﻦ ﺣﻴﺚ ﻋﺪﻡ ﺟﻮﺍﺯ ﺍﻹﺧﺒﺎﺭ ﺑﺎﳌﻔﻌﻮﻝ ﺍﻟﺜﺎﱐ ﻋﻦ‬
‫ﺍﳌﻔﻌﻮﻝ ﺍﻷﻭﻝ‪ ،‬ﳓﻮ‪ :‬ﺯﻳ ‪‬ﺪ ﺟﺒﺔ‪ .‬ﻭﰲ ﻛﻮﻧﻪ ﳚﻮﺯ ﺣﺬﻓﻪ ﻣﻊ ﺍﻷﻭﻝ‪ ،‬ﳓﻮ‪ :‬ﻛﺴﻮﺕ‪ ،‬ﻭﺣـﺬﻑ‬
‫‪٧‬‬
‫ﺕ ﺟﺒ ﹰﺔ‪.‬‬
‫ﺕ ﺯﻳﺪﺍﹰ‪ ،‬ﻭﺣﺬﻑ ﺍﻷﻭﻝ ﻭﺇﺑﻘﺎﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﳓﻮ‪ :‬ﻛﺴﻮ ‪‬‬ ‫ﺍﻟﺜﺎﱐ ﻭﺇﺑﻘﺎﺀ ﺍﻷﻭﻝ‪ ،‬ﳓﻮ‪ :‬ﻛﺴﻮ ‪‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ ﻳﻌﻴﺶ‪.( ٨٢ /٧ ) .‬‬

‫ﺴﻔﻬﺎ َﺀ‬
‫‪ -٢‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٣٦٢ /٢ ) .‬ﺍﻟﻨﺴﺎﺀ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ٥‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻭﻻ ‪‬ﺗﺆ‪‬ﺗﻮﺍ ﺍﻟ ‪‬‬
‫ﺴﻮ ‪‬ﻫﻢ ﻭﻗﻮﻟﻮﺍ ﹸﳍﻢ ﹶﻗﻮ ﹰﻻ ‪‬ﻣ ‪‬ﻌﺮﻭﻓﹰﺎ (‪.‬‬
‫ﷲ ﻟ ﹸﻜﻢ ﻗﻴﺎﻣﹰﺎ ﻭﺍﺭﺯﹸﻗﻮ ‪‬ﻫﻢ ﻓﻴﻬﺎ ﻭﺍ ﹾﻛ ‪‬‬
‫ﺃﻣﻮﺍﹶﻟ ﹸﻜﻢ ﺍﻟﱵ ﺟﻌ ﹶﻞ ﺍ ُ‬
‫‪ -٣‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٣٦٢ /٢ ) .‬ﻧﻮﺡ‪ :‬ﺍﻵﻳﺔ ) ‪.( ١٠‬‬
‫ﻚ‬‫‪ -٤‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٣٦٢ /٢ ) .‬ﺍﻟﻨﺼﺮ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ٣‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻓﺴِّﺒﺢ ﲝ ‪‬ﻤ ِﺪ ﺭ‪‬ﺑ ‪‬‬
‫ﻭﺍ ‪‬ﺳﺘ ِﻐ ِﻔ ‪‬ﺮﻩ ﺇ‪‬ﻧ ‪‬ﻪ ﻛﺎ ﹶﻥ ﺗ ‪‬ﻮﺍﺑﹰﺎ (‪.‬‬
‫‪ -٥‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.‬‬
‫‪ -٦‬ﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ .( ٣٣١ /١ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ ﺍﳊﻠﱯ‪.( ٥٨٣ /٣ ) .‬‬
‫‪ -٧‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ‪ ،‬ﺍﺑﻦ ﻋﻘﻴﻞ‪ ،( ٤١٤ -٤١٣ /١ ) .‬ﻭ) ‪.( ٤٩١ -٤٩٠ /١‬‬
‫‪١٥٢‬‬
‫ﻭﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﺫﻛﺮ ﺃﺣﺪ ﺍﳌﻔﻌﻮﻟﲔ‪ ،‬ﻭﻫﻮ ﻛﻠﻤﺔ ) ﺭﺑﻜﻢ (‪ ،‬ﻭﺣﺬﻑ ﺍﻵﺧﺮ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪:‬‬
‫‪٣‬‬
‫ﺍﺳﺘﻐﻔﺮﻭﻩ ﺫﻧﻮﺑﻜﻢ‪ ١،‬ﺃﻭ ﺗﻮﺑﻮﺍ ﻭﺍﺭﺟﻌﻮﺍ ﻣﻦ ﺫﻧﻮﺑﻜﻢ‪ ٢،‬ﺃﻭ ﺳﻠﻮﻩ ﺍﳌﻐﻔﺮﺓ ﻣﻦ ﺫﻧﻮﺑﻜﻢ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﺘﻘﺪﻳﺮ ﻧﻔﺴﻪ ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻟﺜﺔ‪.‬‬

‫‪٤‬‬
‫ﺴ ‪‬ﻤﻌ‪‬ﻮ‪‬ﻧ ﹸﻜ ‪‬ﻢ ِﺇ ﹾﺫ ‪‬ﺗ ‪‬ﺪﻋ‪‬ﻮ ﹶﻥ ‪.‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻫ ﹾﻞ ‪‬ﻳ ‪‬‬
‫ﺴ ‪‬ﻤﻌ‪‬ﻮﺍ ‪‬ﺩﻋ‪‬ﺎ َﺀ ﹸﻛ ‪‬ﻢ ‪‬ﻭﹶﻟ ‪‬ﻮ ﺳ‪‬ـ ِﻤﻌ‪‬ﻮﺍ ﻣ‪‬ـﺎ ﺍﺳ‪‬ـ‪‬ﺘﺠ‪‬ﺎﺑ‪‬ﻮﺍ‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ِ  :‬ﺇ ﹾﻥ ‪‬ﺗ ‪‬ﺪﻋ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ ﻻ ‪‬ﻳ ‪‬‬
‫‪٥‬‬
‫ﹶﻟ ﹸﻜ ‪‬ﻢ ‪.‬‬

‫ﺫﻛﺮ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ﰲ ﺳﻴﺎﻕ ﺣﺪﻳﺜﻪ ﻋﻦ ﺗﻠﻚ ﺍﻷﻓﻌﺎﻝ ﺍﻟﱵ ﺗﺘﻌﺪﻯ ﺇﱃ ﻣﻔﻌـﻮﻝ‬
‫ﺲ‪،‬‬
‫ﻕ‪ ،‬ﻭﳌ ‪‬‬
‫ﻭﺍﺣﺪ ﻓﺘﻨﺼﺒﻪ‪ ،‬ﻭﻫﻲ ﺃﻓﻌﺎﻝ ﺍﳊﻮﺍﺱ‪ ،‬ﻭﻣﺎ ﺟﺮﻯ ﳎﺮﺍﻫﺎ‪ ،‬ﻭﻫﻲ‪ :‬ﺃﺑﺼ ‪‬ﺮ‪ ،‬ﻭ ‪‬ﺷﻢ‪ ،‬ﻭ ﹶﺫﺍ ‪‬‬
‫ﻭ ‪‬ﺳ ِﻤ ‪‬ﻊ‪.‬‬
‫‪٦‬‬
‫ﻭﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﺗﻌﻤﻞ ﺳﻮﺍﺀ ﺗﻘﺪﻡ ﻣﻌﻤﻮﳍﺎ ﺃﻭ ﺗﺄﺧﺮ‪.‬‬
‫ﺺ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺍﻟﻔﻌﻞ ) ﲰﻊ ( ﺑﺎﻻﺳﺘﺸﻬﺎﺩ‪ ،‬ﻓﺎﻟﻘﻴﺎﺱ ﰲ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﺃﻥ ﻳﺘﻌﺪﻯ ﺇﱃ‬ ‫ﻭﻗﺪ ﺧ ‪‬‬
‫ﺖ ﻗﻮﻟﹶﻚ ﻭﺻﻮﺗﻚ‪ ،‬ﻷﻥ ﺍﻟﻘﻮﻝ‬ ‫ﻣﻔﻌﻮﻝ ﻭﺍﺣﺪ ﻛﺒﺎﻗﻲ ﺇﺧﻮﺍﻧﻪ ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﳊﻮﺍﺱ‪ ،‬ﻓﻴﻘﺎﻝ‪ :‬ﲰﻌ ‪‬‬
‫ﻭﺍﻟﺼﻮﺕ ﳑﺎ ﻳ‪‬ﺴﻤﻊ‪ ،‬ﻭﺃﻣﺎ ﻗﻮﳍﻢ‪ :‬ﲰﻌﻨﺎ ﺯﻳﺪﹰﺍ ﻳﻘﻮﻝ ﺫﻟﻚ‪ ،‬ﻓـ) ﺯﻳﺪ ( ﻫﻮ ﺍﻟﻘﺎﺋﻞ‪ ،‬ﻭﻗﺪ ﺍﺗﺼﻞ‬
‫ﺑﻪ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺍﳌﺴﻤﻮﻉ ﻓﺠ‪‬ﻌﻞ ﻣﻔﻌﻮ ﹰﻻ ﺃﻭﻝ‪ ،‬ﻭ) ﻳﻘﻮﻝ ( ﰲ ﻣﻮﺿﻊ ﺍﳌﻔﻌﻮﻝ ﺍﻟﺜـﺎﱐ‪ ،‬ﻷﻥ‬
‫‪٧‬‬
‫ﺍﻟﻘﻮﻝ ﻭﺍﻟﻘﺎﺋﻞ ﻣﺘﻼﺯﻣﺎﻥ‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٣٦٢ /٢ ) .‬‬

‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺗﻔﺴﲑ ﺍﻟﺴﻤﺮﻗﻨﺪﻱ‪ ،‬ﺍﻟﺴﻤﺮﻗﻨﺪﻱ‪.( ٤٧٧ /٣ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ‪ ،‬ﺍﻟﺸﻮﻛﺎﱐ‪.( ٢٩٧ /٥ ) .‬‬
‫‪ -٤‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٣٦٦ /٢ ) .‬ﺍﻟﺸﻌﺮﺍﺀ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ٧٢‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻗـﺎ ﹶﻝ ﻫ‪‬ـ ﹾﻞ‬
‫ﻳﺴﻤ ‪‬ﻌﻮﻧ ﹸﻜﻢ ﺇ ﹾﺫ ﺗﺪ ‪‬ﻋﻮﻥ (‪.‬‬
‫‪ -٥‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٣٦٦ /٢ ) .‬ﻓﺎﻃﺮ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ١٤‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﺇﻥ ﺗـ ‪‬ﺪ ‪‬ﻋﻮ ‪‬ﻫﻢ ﻻ‬
‫ﺸﺮ ِﻛ ﹸﻜﻢ ﻭﻻ ‪‬ﻳﻨﺒﹸﺌﻚ ﻣﹾﺜ ﹸﻞ ﺧِﺒﲑ (‪.‬‬
‫ﻳﺴﻤ ‪‬ﻌﻮﺍ ‪‬ﺩ ‪‬ﻋﺎ َﺀ ﹸﻛﻢ ﻭﻟﻮ ‪‬ﺳ ِﻤ ‪‬ﻌﻮﺍ ﻣﺎ ﺍ ‪‬ﺳﺘﺠﺎ‪‬ﺑﻮﺍ ﻟ ﹸﻜﻢ ﻭﻳﻮ ‪‬ﻡ ﺍﻟ ِﻘﻴﺎﻣ ِﺔ ﻳ ﹾﻜ ﹸﻔ ‪‬ﺮﻭ ﹶﻥ ﺑ ِ‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٣٦٥ /٢ ) .‬‬
‫‪ -٧‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻠﺒﺎﺏ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ ،( ٢٦٨ /١ ) .‬ﻭﺍﳍﻤﻊ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪.( ٥٤٥ /١ ) .‬‬
‫‪١٥٣‬‬
 ‫ﻭﻣﻦ ﺫﻟﻚ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:١‬‬
‫ﺡ ﺍ‪‬ﻧ‪‬ﺘﺠِﻌﻲ ﺑﻼﻻ ‪.‬‬
‫ﺖ ﻟﺼﻴﺪ ‪‬‬
‫ﻓﻘﻠ ‪‬‬ ‫ﺱ ﻳﻨﺘﺠِﻌﻮ ﹶﻥ ﻏﻴﺜﹰﺎ‬
‫ﺖ ﺍﻟﻨﺎ ‪‬‬
‫ﲰِﻌ ‪‬‬
‫ﺱ ﻳﻨﺘﺠﻌﻮﻥ‬
‫ﺖ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﺍﻟﻨﺎ ‪‬‬
‫ﺱ ( ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳊﻜﺎﻳﺔ‪ ،‬ﺃﻱ‪ :‬ﲰﻌ ‪‬‬‫ﻭﻗﺪ ﺭ‪‬ﻭﻱ ﺑﺎﻟﻀﻢ ﰲ ) ﺍﻟﻨﺎ ‪‬‬
‫ﺱ ( ﻋﻠﻰ ﺃﻧﻪ ﻣﻔﻌﻮﻝ ﺑﻪ‪.‬‬
‫ﻏﻴﺜﹰﺎ‪ .‬ﻭﺭﻭﺍﻳﺔ ﺍﻟﻨﺼﺐ ) ﺍﻟﻨﺎ ‪‬‬
‫ﻭﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﺎﻟﺘﻘﺪﻳﺮ ﰲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﻳﻜﻮﻥ ﻋﻠﻰ ﻭﺟﻬﲔ‪:‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‪ :‬ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺣﺬﻑ ﺍﳌﻀﺎﻑ ﻭﺇﻗﺎﻣﺔ ﺍﳌﻀﺎﻑ ﺇﻟﻴـﻪ ﻣﻘﺎﻣـﻪ‪ ،‬ﻭﺍﳌﻌـﲎ‪ :‬ﻫـﻞ‬
‫ﻳﺴﻤﻌﻮﻧﻜﻢ ﺩﻋﺎﺀﻛﻢ ؟‪ ،‬ﻓﺤﺬﻑ ﺍﻟﺪﻋﺎﺀ‪ ٢.‬ﻟﺪﻻﻟﺔ ﻗﻮﻟﻪ‪ :‬ﺇﺫ ﺗـﺪﻋﻮﻥ‪ ،‬ﻓﺤـﺬﻑ ﺍﳌـﻀﺎﻑ‬
‫‪٣‬‬
‫– ﻫﻨﺎ‪ -‬ﻟﻔﻬﻢ ﺍﳌﻌﲎ‪.‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻫﻞ ﻳﺴﻤﻌﻮﻧﻜﻢ ﺗﺪﻋﻮﻥ ﺇﺫ ﺗﺪﻋﻮﻥ‪ ،‬ﻓﻜﺄﻥ ﺍﻟﻈﺮﻑ ) ﺇﺫ ( ﳌﺎ‬
‫‪٤‬‬
‫ﻛﺎﻥ ﻣﻀﺎﻓﹰﺎ ﻛﺎﻥ ﻓﻴﻪ ﻣﺎ ﻳﺴﺪ ﺫﻟﻚ ﺍﳌﺴﺪ ﻣﻦ ﺍﳌﻔﻌﻮﻝ ﺍﳌﺴﻤﻮﻉ‪.‬‬
‫ﻭﻗﹸﺮﺃ ) ﻳ‪‬ﺴﻤﻌﻮﻧﻜﻢ ( ﺑﻀﻢ ﺍﻟﻴﺎﺀ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻫﻞ ﻳ‪‬ﺴﻤﻌﻮﻧﻜﻢ (‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﺘﻘﺪﻳﺮ ﻋﻠﻰ‬
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‫ﺫﻟﻚ‪ :‬ﻫﻞ ﻳ‪‬ﺴﻤﻌﻮﻧﻜﻢ ﺃﺻﻮﺍ‪‬ﻢ ﺇﺫ ﺗﺪﻋﻮﻥ‪.‬‬
‫ﺃﻣﺎ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻓﻼ ﺇﺷﻜﺎﻝ ﻓﻴﻬﺎ‪ ،‬ﻷﻥ ﺍﳌﻔﻌﻮﻝ ﻣﺬﻛﻮﺭ ﰲ ﺍﻵﻳﺔ ﻭﻫﻮ ) ﺩﻋﺎﺀﻛﻢ (‪ ،‬ﺑﺪﻻﻟﺔ‬
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‫ﺣﺬﻓﻪ ﺍﺧﺘﺼﺎﺭﹰﺍ ﺑﻌﺪ ) ﻭﻟﻮ ﲰﻌﻮﺍ ﻣﺎ ﺍﺳﺘﺠﺎﺑﻮﺍ (‪ ،‬ﺃﻱ‪ :‬ﻭﻟﻮ ﲰﻌﻮﺍ ﺩﻋﺎﺀﻛﻢ ﻣﺎ ﺍﺳﺘﺠﺎﺑﻮﺍ‪.‬‬

‫‪ -١‬ﺍﻟﺒﻴﺖ ﻟﺬﻱ ﺍﻟﺮﻣﺔ‪ .‬ﻭﻫﻮ ﻣﻦ ﺷﻮﺍﻫﺪ‪ :‬ﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪ ،( ١٠ /٤ ) .‬ﻭﺳﺮ ﺻـﻨﺎﻋﺔ ﺍﻹﻋـﺮﺍﺏ‪ ،‬ﺍﺑـﻦ ﺟـﲏ‪.‬‬
‫) ‪ ،( ٢٣٢ /١‬ﻭﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪ ) .‬ﺹ ‪.( ٣٣٥‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻷﺧﻔﺶ‪ ،( ٦٤٦ /٢ ) .‬ﻭﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،( ٣٦٦ /٢ ) .‬ﻭﺍﻟﻜﺸﺎﻑ‪،‬‬
‫ﺍﻟﺰﳐﺸﺮﻱ‪ ،( ٣١٨ /٣ ) .‬ﻭﺍﻟﻠﺒﺎﺏ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.( ٢٦٨ /١ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳉﻤﻞ‪ ،‬ﺍﺑﻦ ﻋﺼﻔﻮﺭ‪.( ٣٠٩ /١ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،( ٣٦٦ /٢ ) .‬ﻭﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ ،( ٩٩٦ /٢ ) .‬ﻭﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ‬
‫ﺣﻴﺎﻥ‪.( ٢١ /٧ ) .‬‬
‫‪ ) -٥‬ﻳ‪‬ﺴﻤِﻌﻮﻧﻜﻢ ( ﺑﻀﻢ ﺍﻟﻴﺎﺀ ﻫﻲ ﻗﺮﺍﺀﺓ ﻗﺘﺎﺩﺓ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪ ،( ١٨٣ /٣ ) .‬ﻭﺗﻔﺴﲑ ﺍﻟﻘـﺮﻃﱯ‪،‬‬
‫ﺍﻟﻘﺮﻃﱯ‪.( ١٠٩ /١٣ ) .‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٣٦٦ /٢ ) .‬‬
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‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﹶﺃ ِﻥ ﺍ ‪‬ﺷ ﹸﻜ ‪‬ﺮ ﻟِﻲ ‪.‬‬
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‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻭ‪‬ﺍ ‪‬ﺷ ﹸﻜﺮ‪‬ﻭﺍ ﻟِﻲ ﻭ‪‬ﻻ ‪‬ﺗ ﹾﻜ ﹸﻔﺮ‪‬ﻭ ِﻥ ‪.‬‬

‫ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ‪‬ﺎﺗﲔ ﺍﻵﻳﺘﲔ ﺍﻟﻜﺮﳝﺘﲔ ﰲ ﺳﻴﺎﻕ ﺣﺪﻳﺜﻪ ﻋﻦ ﺍﻷﻓﻌﺎﻝ ﺍﻟـﱵ ﺗﺘﻌـﺪﻯ‬
‫ﲝﺮﻑ ﺍﳉﺮ ﺃﻭ ﻏﲑﻩ‪ ،‬ﻓﺘﻨﺼﺐ ﻣﻔﻌﻮ ﹰﻻ ﳎﺮﻭﺭﹰﺍ ﻟﻔﻈـﺎﹰ‪ ،‬ﻣﻨـﺼﻮﺑﹰﺎ ﺗﻘـﺪﻳﺮﺍﹰ‪ ،‬ﻭﻣﺜﹼـﻞ ﻋﻠﻴﻬـﺎ‬
‫ﺑـ) ‪‬ﻣ ‪‬ﺮ (‪ ،‬ﻭ) ﻧﺰ ﹶﻝ (‪ ،‬ﻭﺫﻛﺮ ﺃﻓﻌﺎ ﹰﻻ ﺗ‪‬ﻠﺤﻖ ‪‬ﺎ‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﺗﺘﻌﺪﻯ ﺑﻨﻔﺴﻬﺎ ﺗﺎﺭﺓ ﻭﲝﺮﻑ ﺍﳉﺮ‬
‫ﺗﺎﺭﺓ ﺃﺧﺮﻯ‪ ،‬ﺩﻭﻥ ﺃﻥ ﻳﺘﻌﺪﻯ ﺑﻮﺍﺳﻄﺔ ﻛﺎﳍﻤﺰﺓ ﰲ ﺃﻭﻝ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﺍﻟﺘﻀﻌﻴﻒ‪ .‬ﻭﻣﺜﹼـﻞ ﻋﻠﻴﻬـﺎ‬
‫ﺖ ﻟـﻪ‪ ،‬ﻭ) ‪‬ﻭ ‪‬ﺯ ﹶﻥ (‬
‫ﺕ ﻟﻪ‪ ،‬ﻭ) ﻛﺎ ﹶﻝ ( ﳓﻮ‪ :‬ﻛﻠﺘﻪ‪ ،‬ﻭﻛﻠ ‪‬‬
‫ﺑـ) ‪‬ﺷﻜ ‪‬ﺮ (‪ ،‬ﳓﻮ‪ :‬ﺷﻜﺮﺗ‪‬ﻪ‪ ،‬ﻭﺷﻜﺮ ‪‬‬
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‫ﺖ ﺇﻟﻴﻪ‪.‬‬
‫ﺖ ﻟﻪ‪ ،‬ﻭ) ﺭ ‪‬ﺟ ‪‬ﻊ ( ﳓﻮ‪ :‬ﺭﺟﻌﺘﻪ‪ ،‬ﻭﺭﺟﻌ ‪‬‬‫ﳓﻮ‪ :‬ﻭﺯﻧﺘﻪ‪ ،‬ﻭﻭﺯﻧ ‪‬‬
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‫ﻭﺫﻛﺮ ﺃﻥ ﺍﻟﺘﻌﺪﻳﺔ ﰲ ) ﺷﻜﺮ ( ﻣﻮﻗﻮﻓﺔ ﻋﻠﻰ ﺍﻟﺴﻤﺎﻉ‪ ،‬ﰒ ﺃﻭﺭﺩ ﺍﳋﻼﻑ ﻓﻴﻬﺎ‪ ،‬ﻓﻤﻦ ﺍﻟﻨﺤﺎﺓ‬
‫ﺕ ﻟﻪ‪ ،‬ﰒ ﺣﺬﻑ ﺍﳉﺎﺭ ﻓﺘﻌﺪﻯ‬ ‫ﻣﻦ ﺫﻫﺐ ﺇﱃ ﺃﻥ ﺍﻷﺻﻞ ﰲ ) ﺷﻜﺮ( ﺍﻟﺘﻌﺪﻱ ﺑﺎﳉﺮ ﳓﻮ‪ :‬ﺷﻜﺮ ‪‬‬
‫ﺍﻟﻔﻌﻞ ﻓﻨﺼﺐ‪ ،‬ﻓﺼﺎﺭ‪ :‬ﺷﻜﺮﺗﻪ‪.‬‬
‫ﻭﻣﻨﻬﻢ ﻣﻦ ﺫﻫﺐ ﺇﱃ ﺃﻥ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﻳﺘﻌﺪﻯ ﺗﺎﺭﺓ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﺃﺧﺮﻯ ﲝـﺮﻑ ﺍﳉـﺮ‪ ،‬ﻭﻟـﻴﺲ‬
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‫ﻼ ﻟﻶﺧﺮ‪.‬‬‫ﺃﺣﺪﳘﺎ ﺃﺻ ﹰ‬
‫ﻭﺍﻵﻳﺘﺎﻥ ﺍﻟﺴﺎﺑﻘﺘﺎﻥ ﺷﺎﻫﺪ ﻋﻠﻰ ﺗﻌﺪﻳﺔ ﺍﻟﻔﻌﻞ ) ﺷﻜﺮ ( ﺑﺎﻟﻼﻡ‪ .‬ﻭﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻠﻐﺔ ﻣﺎﺭ‪‬ﻭﻱ ﻣـﻦ‬
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‫ﺸﻜ ‪‬ﺮ ﺍﷲ ﻟ ‪‬ﻪ ﻓﻐﻔ ‪‬ﺮ ﹶﻟﻪ (‪.‬‬
‫ﺣﺪﻳﺚ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﺳﻘﻰ ﺍﻟﻜﻠﺐ‪ ) :‬ﹶﻓ ‪‬‬

‫ﺼﹸﺎﻟﻪ ﰲ ﻋﺎ ِﻣﲔ‬
‫ﺴﺎ ﹶﻥ ﺑﻮﺍﻟﺪﻳ ِﻪ ﲪﻠ‪‬ﺘ ‪‬ﻪ ﺃ ‪‬ﻣ ‪‬ﻪ ‪‬ﻭ ‪‬ﻫ‪‬ﻨﹰﺎ ﻋﻠﻰ ﻭﻫ ٍﻦ ﻭﻓ ‪‬‬
‫ﺻﻴﻨﺎ ﺍﻹﻧ ‪‬‬
‫‪ -١‬ﻟﻘﻤﺎﻥ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ١٤‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻭﻭ ‪‬‬
‫ﺼﲑ (‪.‬‬
‫ﱄ ﺍﳌ ِ‬
‫ﻚﺇ ﹼ‬
‫ﺃ ِﻥ ﺍ ‪‬ﺷ ﹸﻜﺮ ﱄ ﻭﻟﻮﺍﻟﺪﻳ ‪‬‬
‫‪ -٢‬ﺍﻟﺒﻘﺮﺓ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ١٥٢‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻓﺎ ﹾﺫ ﹸﻛ ‪‬ﺮﻭﱐ ﺃ ﹾﺫ ﹸﻛ ‪‬ﺮ ﹸﻛﻢ ﻭﺍﺷ ﹸﻜ ‪‬ﺮﻭﺍ ﱄ ﻭﻻ ﺗ ﹾﻜ ﹸﻔﺮﻭﻥ (‪.‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٣٦٨ -٣٦٧ /٢ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺃﻟﻔﻴﺔ ﺍﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﺍﺑﻦ ﺍﻟﻨﺎﻇﻢ‪ ) .‬ﺹ ‪ ،( ٢٤٦‬ﻭﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪.(١٦ /٢ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪ ،( ٣٣٨ /٤ ) .‬ﻭﺷﺮﺡ ﺍﳉﻤﻞ‪ ،‬ﺍﺑﻦ ﻋﺼﻔﻮﺭ‪ .( ٣٠٦ /١ ) .‬ﻭﺍﳌﺴﺎﻋﺪ‪ ،‬ﺍﺑـﻦ ﻋﻘﻴـﻞ‪.‬‬
‫) ‪.(٤٢٧ /١‬‬
‫‪ -٦‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ‪ .‬ﺑﺎﺏ ﻓﻀﻞ ﺳﻘﻲ ﺍﻟﺒﻬﺎﺋﻢ ﺍﶈﺘﺮﻣﺔ ﻭﺇﻃﻌﺎﻣﻬﺎ‪ .‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺸﺮﺡ ﺍﻟﻨﻮﻭﻱ‪ ،‬ﺗﺢ ﻋﺼﺎﻡ‬
‫ﺍﻟﺼﺒ‪‬ﺎﺑﻄﻲ ﻭﺣﺎﺯﻡ ﳏﻤﺪ ﻭﻋﻤﺎﺩ ﻋﺎﻣﺮ‪،‬ﺩﺍﺭ ﺃﰊ ﺣﻴﺎﻥ‪ ،‬ﻁ‪١٤١٥ ،١‬ﻫـ‪١٩٩٥ -‬ﻡ‪ .( ٥٠٢ /٧ ) .‬ﺣـﺪﻳﺚ ﺭﻗـﻢ‬
‫) ‪.( ٢٢٤٤‬‬
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‫ﺸ ﹸﻜ ‪‬ﺮ‬
‫ﺱ ﻣ‪‬ـ ‪‬ﻦ ﻻ ﻳـ ‪‬‬
‫ﺸ ﹸﻜ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﻭﻣﻦ ﺗﻌﺪﻱ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﺑﻨﻔﺴﻪ ﻣﺎ ﺭﻭﻱ ﻣﻦ ﺣﺪﻳﺚ‪ ) :‬ﻻ ﻳ ‪‬‬
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‫ﺍﷲ (‪.‬‬
‫ﻓـ) ﺷﻜ ‪‬ﺮ ( ﻣﻦ ﺍﻷﻓﻌﺎﻝ ﺍﻟﱵ ﺗﺘﻌﺪﻯ ﺗﺎﺭﺓ ﺑﻨﻔﺴﻬﺎ ﻭﺗﺎﺭﺓ ﲝﺮﻑ ﺍﳉﺮ‪ .‬ﻭﰲ ﺍﳊﺪﻳﺚ ﺗﻌـﺪ‪‬ﻯ‬
‫ﺍﻟﻔﻌﻞ ﺑﻨﻔﺴﻪ ﻓﻨﺼﺐ ﺍﳌﻔﻌﻮﻝ ) ﺍﻟﻨﺎﺱ (‪ ،‬ﻭﻟﻔﻆ ﺍﳉﻼﻟﺔ ) ﺍﷲ (‪.‬‬
‫ﺖ ﻟـﻚ‪،‬‬‫ﺕ ﻟﻚ‪ ،‬ﻭﻧﺼﺤ ‪‬‬ ‫ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ ) :‬ﺍﻟﻌﺮﺏ ﻻ ﺗﻜﺎﺩ ﺗﻘﻮﻝ‪ :‬ﺷﻜﺮﺗ‪‬ﻚ‪ ،‬ﻭﺇﳕﺎ ﺗﻘﻮﻝ‪ :‬ﺷﻜﺮ ‪‬‬
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‫ﻭﻻ ﻳﻘﻮﻟﻮﻥ‪ :‬ﻧﺼﺤﺘ‪‬ﻚ‪ ،‬ﻭﺭﲟﺎ ﻗﻴﻠﺘﺎ (‪.‬‬
‫ﻓﻘﻮﻝ ﺍﻟﻔﺮﺍﺀ‪ ) :‬ﻭﺭﲟﺎ ﻗﻴﻠﺘﺎ ( ﻳﺪﻝ ﻋﻠﻰ ﺃ‪‬ﻤﺎ ﻟﻐﺘﺎﻥ ﰲ ) ﺷﻜﺮ (‪ .‬ﻭﻳﺆﻳﺪ ﻫﺬﺍ ﺍﳌﻌﲎ ﺍﺳﺘﺸﻬﺎﺩ‬
‫ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺑﺎﻵﻳﺘﲔ ﺍﻟﺴﺎﺑﻘﺘﲔ‪.‬‬
‫‪٣‬‬
‫ﺖ ﺑﻪ ﻋﻠﻴﻜﻢ‪.‬‬
‫ﻭﺟﻌﻞ ﺍﻟﺰﳐﺸﺮﻱ ﺍﻟﺘﻘﺪﻳﺮ ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻭﺍﺷﻜﺮﻭﺍ ﱄ ﻣﺎ ﺃﻧﻌﻤ ‪‬‬
‫ﻭﻳ‪‬ﻘﺎﺱ ﻋﻠﻰ ) ﺷﻜﺮ (‪ ) ،‬ﻛﺎﻝ (‪ .‬ﻭﻣﻨﻪ‪:‬‬
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‫ﺴﺮ‪‬ﻭ ﹶﻥ ‪.‬‬
‫ﺨِ‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻭِﺇﺫﹶﺍ ﻛﹶﺎﻟﹸﻮ ‪‬ﻫ ‪‬ﻢ ﹶﺃ ‪‬ﻭ ‪‬ﻭ ‪‬ﺯﻧ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﻓﺎﻟﺘﻘﺪﻳﺮ ﰲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ‪ :‬ﻛﺎﻟﻮﺍ ﳍﻢ‪ ،‬ﻭ ﻭﺯﻧﻮﺍ ﳍﻢ‪ ،‬ﻓﺤ‪‬ﺬﻑ ﺍﳌﻔﻌﻮﻝ ﺍﻷﻭﻝ‪ ،‬ﻷﻧﻪ ﻣﺘـﺼﻞ ﰲ‬
‫‪٥‬‬
‫ﺍﻟﺼﻠﺔ‪.‬‬
‫‪٦‬‬
‫ﺖ ﻟﻪ‪.‬‬
‫ﺖ ﻟﺰﻳ ٍﺪ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻭﻛﻠﺘ‪‬ﻪ ﺍﻟﻄﻌﺎﻡ‪ .‬ﻭﻭﺯﻧﺘ‪‬ﻪ‪ ،‬ﻭﻭﺯﻧ ‪‬‬
‫ﻭﰲ ) ﻛﺎﻝ (‪ ،‬ﻭ) ﻭﺯﻥ ( ﻳ‪‬ﻘﺎﻝ‪ :‬ﻛﻠ ‪‬‬
‫ﻭﺍﻟﻀﻤﲑ ) ﻫﻢ ( ﰲ ) ﻛﺎﻟﻮﻫﻢ ( ﻓﻴﻪ ﻭﺟﻬﺎﻥ‪:‬‬
‫ﻼ ﻳ‪‬ﻌﺮﺏ ﻣﻔﻌﻮ ﹰﻻ ﺑﻪ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻛﺎﻟﻮﺍ ﳍﻢ‪ .‬ﻭﻗﺪ ﻳﺘﻌﺪﻯ ﻫـﺬﺍ‬ ‫ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺿﻤﲑﹰﺍ ﻣﺘﺼ ﹰ‬
‫ﺍﻟﻔﻌﻞ ﺑﻨﻔﺴﻪ ﺗﺎﺭﺓ‪ ،‬ﻭﺑﺎﳊﺮﻑ ﺗﺎﺭﺓ ﺃﺧﺮﻯ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﳌﻔﻌﻮﻝ ﳏﺬﻭﻓﹰﺎ‪ ،‬ﻭﺍﻟﺘﻘـﺪﻳﺮ‪ :‬ﻛـﺎﻟﻮﻫﻢ‬
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‫ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻭﺣﻴﻨﻬﺎ ﻻ ﻳﻜﺘﺐ ) ﻛﺎﻟﻮﺍ ﻭﻭﺯﻧﻮﺍ ﺑﺎﻷﻟﻒ (‪.‬‬

‫‪ -١‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﻛﺘﺎﺏ ) ﺍﻷﺩﺏ (‪ .‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ‪ ،‬ﺭﺍﺟﻌﻪ ﻭﺿﺒﻂ ﺃﺣﺎﺩﻳﺜﻪ ﻭﻋﻠﹼﻖ ﺣﻮﺍﺷﻴﻪ‪ :‬ﳏﻤﺪ ﳏﻴﻲ ﺍﻟﺪﻳﻦ‬
‫ﻋﺒﺪﺍﳊﻤﻴﺪ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩ‪.‬ﺕ‪.( ٢٥٥ /٤ ) .‬‬
‫‪ -٢‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻔﺮﺍﺀ‪.( ٧٥ /١ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺸﺎﻑ‪ ،‬ﺍﻟﺰﳐﺸﺮﻱ‪.( ٢٠٦ /١ ) .‬‬
‫‪ -٤‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٣٦٩ /٢ ) .‬ﺍﳌﻄﻔﻔﲔ‪ :‬ﺍﻵﻳﺔ ) ‪.( ٣‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪ ،( ٤٥١ /١ ) .‬ﻭﺍﻟﱪﻫﺎﻥ‪ ،‬ﺍﻟﺰﺭﻛﺸﻲ‪.( ١٦٥ /٣ ) .‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻼﻣﺎﺕ‪ ،‬ﺍﻟﺰﺟﺎﺟﻲ‪ ،‬ﺗﺢ ﻣﺎﺯﻥ ﺍﳌﺒﺎﺭﻙ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺩﻣﺸﻖ‪ ،‬ﻁ‪١٤٠٥ ،٢‬ﻫـ ‪١٩٨٥ -‬ﻡ‪ ) .‬ﺹ ‪،( ١٤٧‬‬
‫ﻭﺍﳌﺴﺎﻋﺪ‪ ،‬ﺍﺑﻦ ﻋﻘﻴﻞ‪.(٤٢٧ /١ ) .‬‬
‫‪ -٧‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.( ١٢٧٦ /٢ ) .‬‬
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‫ﺃﻱ‪ :‬ﻻ ﺗﻜﺘﺐ ﺑﺼﻮﺭﺓ ﺍﻷﻟﻒ ﺍﻟﻔﺎﺭﻗﺔ‪ :‬ﻛﺎﻟﻮﺍ ﻭﻭﺯﻧﻮﺍ ؛ ﺑﻞ ﻣﻊ ﺍﻟﻀﻤﲑ ﺍﳌﺘﺼﻞ ‪‬ﺎ‪ :‬ﻛﺎﻟﻮﻫﻢ‬
‫ﻭﻭﺯﻧﻮﻫﻢ‪.‬‬
‫ﻼ ﻣﺆﻛﺪﹰﺍ ﻟﻀﻤﲑ ﺍﻟﻔﺎﻋﻞ ) ﺍﻟﻮﺍﻭ (‪ ،‬ﻭﻫﻮ ﻋﺎﺋﺪ ﻋﻠـﻰ‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ) ﻫﻢ ( ﺿﻤﲑﹰﺍ ﻣﻨﻔﺼ ﹰ‬
‫ﺍﳌﻄﻔﻔﲔ‪ ،‬ﻭﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻳﻜﺘﺐ ﺍﻟﻔﻌﻼﻥ ) ﻛﺎﻟﻮﺍ ﻭﻭﺯﻧﻮﺍ ( ﺑﺎﻷﻟﻒ‪ ١.‬ﺃﻱ‪ :‬ﻛﺎﻟﻮﺍ‪ -‬ﻫﻢ –‬
‫ﺃﻱ‪ :‬ﺍﳌﻄﻔﻔﻮﻥ‪.‬‬
‫ﻭﻗﺪ ﺭ ‪‬ﺩ ﺍﻟﺰﳐﺸﺮﻱ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﺑﻘﻮﻟﻪ‪ ) :‬ﻭﻻ ﻳﺼﺢ ﺃﻥ ﻳﻜﻮﻥ ﺿﻤﲑﹰﺍ ﻣﺮﻓﻮﻋﹰﺎ ﻟﻠﻤﻄﻔﻔﲔ‪ ،‬ﻷﻥ‬
‫ﺍﻟﻜﻼﻡ ﳜﺮﺝ ﺑﻪ ﺇﱃ ﻧﻈﻢ ﻓﺎﺳﺪ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺍﳌﻌﲎ‪ :‬ﺇﺫﺍ ﺃﺧﺬﻭﺍ ﻣـﻦ ﺍﻟﻨـﺎﺱ ﺍﺳـﺘﻮﻓﻮﺍ‪ ،‬ﻭﺇﺫﺍ‬
‫ﺃﻋﻄﻮﻫﻢ ﺃﹶﺧﺴ‪‬ﺮﻭﺍ‪ ،‬ﻭﺇﻥ ﺟﻌﻠﺖ ﺍﻟﻀﻤﲑ ﻟﻠﻤﻄﻔﻔﲔ ﺍﻧﻘﻠﺐ ﺇﱃ ﻗﻮﻟﻚ‪ :‬ﺇﺫﺍ ﺃﺧﺬﻭﺍ ﻣﻦ ﺍﻟﻨـﺎﺱ‬
‫ﺍﺳﺘﻮﻓﻮﺍ‪ ،‬ﻭﺇﺫﺍ ﺗﻮﻟﻮﺍ ﺍﻟﻜﻴﻞ ﺃﻭ ﺍﻟﻮﺯﻥ ﻫﻢ ﻋﻠﻰ ﺍﳋﺼﻮﺹ ﺃﺧﺴﺮﻭﺍ‪ ،‬ﻭﻫﻮ ﻛﻼﻡ ﻣﺘﻨـﺎﻓﺮ‪ ،‬ﻷﻥ‬
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‫ﺍﳊﺪﻳﺚ ﻭﺍﻗﻊ ﰲ ﺍﻟﻔﻌﻞ ﻻ ﰲ ﺍﳌﺒﺎﺷﺮ (‪.‬‬
‫ﻓﺎﻟﺰﳐﺸﺮﻱ ﻳﺆﻛﺪ ﻋﻠﻰ ﺃﻥ ﺍﻟﻀﻤﲑ ) ﻫﻢ ( ﰲ ﳏﻞ ﻧﺼﺐ ﻣﻔﻌﻮﻝ ﺑﻪ‪ ،‬ﻭﻻ ﻳـﺼﺢ ﻛﻮﻧـﻪ‬
‫ﺿﻤﲑ ﺭﻓﻊ ﻋﺎﺋﺪ ﻋﻠﻰ ﺍﳌﻄﻔﻔﲔ‪ .‬ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻌﲎ‪ :‬ﺇﺫﺍ ﺃﺧﺬﻭﺍ ﻣﻦ ﺍﻟﻨﺎﺱ ﺍﺳـﺘﻮﻓﻮﺍ‪ ،‬ﻭﺇﺫﺍ‬
‫ﺃﻋﻄﻮﻫﻢ ﺃﺧﺴﺮﻭﺍ‪.‬‬
‫ﻭﻗﺪ ﻓﺴ‪‬ﺮ ﺍﻟﺴﻤﲔ ﻣﻌﲎ ﻗﻮﻝ ﺍﻟﺰﳐﺸﺮﻱ ﺑﻘﻮﻟﻪ‪ ) :‬ﺍﻟﺰﳐﺸﺮﻱ ﻳﺮﻳﺪ ﺃﻥ ﻳ‪‬ﺤﺎﻓﻆ ﻋﻠﻰ ﺃﻥ ﺍﳌﻌﲎ‬
‫ﻣﺮﺗﺒﻂ ﺑﺸﻴﺌﲔ‪ :‬ﺇﺫﺍ ﺃﺧﺬﻭﺍ ﻣﻦ ﻏﲑﻫﻢ‪ ،‬ﻭﺇﺫﺍ ﺃﻋﻄﻮﺍ ﻏﲑﻫﻢ‪ ،‬ﻭﻫﺬﺍ ﺇﳕﺎ ﻳﺘ ‪‬ﻢ ﻋﻠـﻰ ﺗﻘـﺪﻳﺮ ﺃﻥ‬
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‫ﻳﻜﻮﻥ ﺍﻟﻀﻤﲑ ﻣﻨﺼﻮﺑﹰﺎ ﻋﺎﺋﺪﹰﺍ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‪ ،‬ﻻ ﻋﻠﻰ ﻛﻮﻧﻪ ﺿﻤﲑ ﺭﻓﻊ ﻋﺎﺋﺪ ﻋﻠﻰ ﺍﳌﻄﻔﻔﲔ (‪.‬‬

‫‪ -١‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ .‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﳍﻤﻊ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪ ،( ٥١٦ /٣ ) .‬ﻭﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ‪.( ٧١٧ /١٠ ) .‬‬
‫‪ -٢‬ﺍﻟﻜﺸﺎﻑ‪ ،‬ﺍﻟﺰﳐﺸﺮﻱ‪.( ٧٢٠ -٧١٩ /٤ ) .‬‬
‫‪ -٣‬ﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ‪.( ٧١٧ /١٠ ) .‬‬
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‫ﺝ ﹶﻟ ‪‬ﻪ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ِﻛﺘ‪‬ﺎﺑﹰﺎ ‪‬ﻳ ﹾﻠﻘﹶﺎ ‪‬ﻩ ‪‬ﻣ ‪‬ﻨﺸ‪‬ﻮﺭﹰﺍ ‪.‬‬
‫ﺨ ِﺮ ‪‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻭ‪‬ﻧ ‪‬‬

‫ﺃﻭﺭﺩ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﰲ ﺳﻴﺎﻕ ﺣﺪﻳﺜﻪ ﻋﻦ ﺍﻷﻓﻌﺎﻝ ﺍﻟﱵ ﺗ‪‬ﺒﲎ ﻟﻠﻤﺠﻬﻮﻝ‪ ،‬ﻭﻫﻲ‬
‫ﻛﻞ ﻓﻌﻞ ﺻﺤﻴﺢ ﺃﻭﻟﻪ ﻣﻀﻤﻮﻡ‪ ،‬ﻭﻣﺎ ﻗﺒﻞ ﺁﺧﺮﻩ ﻣﻜﺴﻮﺭ ﻣﻊ ﺍﳌﺎﺿﻲ‪ ،‬ﻭﻣﻔﺘﻮﺡ ﻣﻊ ﺍﳌﻀﺎﺭﻉ‪،‬‬
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‫ﺼ ‪‬ﺮ (‪ ،‬ﻭ) ‪‬ﻧ ِﺰ ﹶﻝ (‪.‬‬
‫ﻭﻣﺜﻞ ﳍﺬﻩ ﺍﻷﻓﻌﺎﻝ‪ :‬ﺑـ) ‪‬ﻋِﻠ ‪‬ﻢ (‪ ،‬ﻭ) ﹸﺃ ‪‬ﻋ ِﻄ ‪‬ﻲ(‪ ،‬ﻭ) ﹸﺃ ‪‬ﻋِﻠ ‪‬ﻢ (‪ ،‬ﻭ) ﺃﹸﺑ ِ‬
‫ﺝ (‪ ،‬ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﻣﻦ ﻗـﺮﺃ ﺑﺎﻟﺒﻨـﺎﺀ‬ ‫ﻭﻗﺪ ﺍﺳﺘﺸﻬﺪ ﺑﺎﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ) ﻳ‪‬ﺨﺮ ‪‬‬
‫ﺝ ﻟﻪ (‪ ٣.‬ﻭﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﻳﻜﻮﻥ ) ﻛﺘﺎﺑﹰﺎ ( ﻣﻨﺼﻮﺑﹰﺎ ﻋﻠـﻰ ﺍﳊـﺎﻝ‪،‬‬ ‫ﺨ ‪‬ﺮ ‪‬‬
‫ﻟﻠﻤﺠﻬﻮﻝ ) ﻭ‪‬ﻳ ‪‬‬
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‫ﺝ ﻟﻪ ﻋﻤﻠﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﻜﺘﻮﺑﹰﺎ‪.‬‬ ‫ﻭﺿﻤﲑ ﺍﻟﻄﺎﺋﺮ ﻗﺎﻡ ﻣﻘﺎﻡ ﺍﻟﻔﺎﻋﻞ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻭﻳ‪‬ﺨﺮ ‪‬‬
‫ﺝ (‪ ،‬ﻭﻳﻜﻮﻥ ) ﻛﺘﺎﺑﹰﺎ ( ﻣﻔﻌﻮ ﹰﻻ ﺑـﻪ‪،‬‬ ‫ﺝ ( ﺑﺎﻟﻨﻮﻥ‪ ،‬ﻣﻀﺎﺭﻉ ) ﹶﺃﺧ‪‬ﺮ ‪‬‬ ‫ﻭﻗﺮﺍﺀﺓ ﺍﳉﻤﻬﻮﺭ‪ ) ٥‬ﻧ ‪‬‬
‫ﺨ ِﺮ ‪‬‬
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‫ﺝ ﻟﻪ ﹶﻃﺎﺋ ‪‬ﺮﻩ‪ ،‬ﺃﻱ ﻋﻤﻠﻪ ﻛﺘﺎﺑﹰﺎ‪.‬‬ ‫ﺨ ِﺮ ‪‬‬
‫ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻭ‪‬ﻧ ‪‬‬
‫ﺝ (‪ ،‬ﻭﺍﻟﻔﺎﻋﻞ ﺿـﻤﲑ‬ ‫ﺝ (‪ ٧‬ﺑﺎﻟﻴﺎﺀ ﻣﻔﺘﻮﺣﺔ‪ ،‬ﻭﺿﻢ ﺍﻟﺮﺍﺀ‪ ،‬ﻣﻀﺎﺭﻉ ) ‪‬ﺧ ‪‬ﺮ ‪‬‬ ‫ﺨ ‪‬ﺮ ‪‬‬
‫ﻭﰲ ﻗﺮﺍﺀﺓ ) ﻭ‪‬ﻳ ‪‬‬
‫ﺝ ﻟﻪ ﻃﺎﺋﺮﻩ ﰲ ﻫﺬﻩ ﺍﳊﺎﻝ‪ .‬ﻭ) ﻛﺘﺎﺑﹰﺎ ( ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺍﳊـﺎﻝ‬ ‫ﺍﻟﻄﺎﺋﺮ‪ .‬ﻳﻜﻮﻥ ﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻭﻳ‪‬ﺨ ‪‬ﺮ ‪‬‬
‫‪٨‬‬
‫ﻭِﻓﻘﹰﺎ ﳍﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ‪.‬‬
‫ﺝ (‪ ،‬ﻳﻜـﻮﻥ ﺍﻟﺘﻘـﺪﻳﺮ‪:‬‬ ‫ﺝ (‪ ،‬ﺑﻀﻢ ﺍﻟﻴﺎﺀ‪ ،‬ﻭﻛﺴﺮ ﺍﻟﺮﺍﺀ ﻣﻀﺎﺭﻉ ) ﺃﺧ‪‬ﺮ ‪‬‬ ‫ﻭﰲ ﻗﺮﺍﺀﺓ ) ﻭﻳ‪‬ﺨ ِﺮ ‪‬‬
‫‪٩‬‬
‫ﺝ ﺍﷲ ﻟﻪ‪ .‬ﻭ ) ﻛﺘﺎﺑﹰﺎ ( ﻣﻔﻌﻮﻝ ﺑﻪ‪.‬‬ ‫ﻭﻳ‪‬ﺨ ِﺮ ‪‬‬
‫ﺝ ( ﻣﻔﻌﻮ ﹰﻻ ﻭﺍﺣﺪﹰﺍ‪.‬‬ ‫ﻭﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﻳﻨﺼﺐ ﺍﻟﻔﻌﻞ ) ﳜ ِﺮ ‪‬‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ .( ٣٧٤ /٢ ) .‬ﺍﻹﺳﺮﺍﺀ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ١٣‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻭﻛ ﱡﻞ ﺇﻧﺴﺎ ٍﻥ ﺃﻟﺰﻣﻨﺎﻩ ﻃﺎﺋ ‪‬ﺮ ‪‬ﻩ‬
‫ﺸﻮﺭﹰﺍ (‪.‬‬
‫ﺝ ﻟﻪ ﻳﻮ ‪‬ﻡ ﺍﻟﻘﻴﺎﻣ ِﺔ ﻛﺘﺎﺑﹰﺎ ﻳﻠﻘﺎ ‪‬ﻩ ﻣ‪‬ﻨ ‪‬‬
‫ﺨ ِﺮ ‪‬‬
‫ﰲ ﻋﻨﻘ ِﻪ ﻭ‪‬ﻧ ‪‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٣٧٠ /٢ ) .‬‬
‫‪ -٣‬ﻫﻲ ﻗﺮﺍﺀﺓ ﺃﰊ ﺟﻌﻔﺮ ﺍﳌﺪﱐ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻹﲢﺎﻑ‪ ،‬ﺃﺑﻮ ﺷﺎﻣﺔ ﺍﻟﺪﻣﻴﺎﻃﻲ‪ ) .‬ﺹ ‪ .( ٣٥٦‬ﻭﺯﺍﺩ ﺍﻟﻘﺮﻃﱯ ﰲ ﻧﺴﺒﺔ ﻫـﺬﻩ‬
‫ﺍﻟﻘﺮﺍﺀﺓ‪ :‬ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﺍﳊﺴﻦ‪ ،‬ﻭﳎﺎﻫﺪ‪ ،‬ﻭﺍﺑﻦ ﳏﻴﺼﻦ‪ ،‬ﻭﻳﻌﻘﻮﺏ‪ .‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﻟﻘﺮﻃﱯ‪.( ٢٢٩ /١٠ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻔﺮﺍﺀ‪ ،( ٩٨ /٢ ) .‬ﻭﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻋﺮﺍﺑﻪ‪ ،‬ﺍﻟﺰﺟﺎﺝ‪.( ١٨٩ /٣ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺍﻹﲢﺎﻑ‪ ،‬ﺍﻟﺪﻣﻴﺎﻃﻲ‪ ) .‬ﺹ ‪ .( ٣٥٦‬ﻭﻧﺴﺒﻬﺎ ﺍﻟﻔﺮﺍﺀ ﺇﱃ ﳛﲕ ﺑﻦ ﻭﺛﺎﺏ‪ .‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪.( ٩٨ /٢ ) .‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ ﻳﻌﻴﺶ‪،( ٧٥ /٧ ) .‬‬
‫‪ -٧‬ﻫﻲ ﻗﺮﺍﺀﺓ ﻳﻌﻘﻮﺏ‪ .‬ﻳﻨﻈﺮ‪ :‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻔﺮﺍﺀ‪ .( ٩٨ /٢ ) .‬ﻭﻭﺍﻓﻘﻪ ﺍﺑﻦ ﳏﻴﺼﻦ ﻭﺍﳊﺴﻦ‪ .‬ﺍﻹﲢﺎﻑ‪ ،‬ﺍﻟﺪﻣﻴﺎﻃﻲ‪.‬‬
‫) ﺹ ‪.( ٣٥٦‬‬
‫‪ -٨‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ‪.( ٣٢٢ /٧ ) .‬‬
‫‪ -٩‬ﻳﻨﻈﺮ‪ :‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻋﺮﺍﺑﻪ‪ ،‬ﺍﻟﺰﺟﺎﺝ‪.( ١٨٩ /٣ ) .‬‬
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 ‫‪١‬‬
‫ﺴﺒ‪‬ﻮ ﹶﻥ ‪.‬‬
‫ﻱ ﹶﻗﻮ‪‬ﻣﹰﺎ ِﺑﻤ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ﹾﻜ ِ‬
‫ﺠ ِﺰ ‪‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ِ  :‬ﻟ‪‬ﻴ ‪‬‬

‫ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ) ﻟﻴ‪‬ﺠﺰﻯ (‪ ٢‬ﺑﺎﻟﺒﻨﺎﺀ ﻟﻠﻤﺠﻬﻮﻝ‪ ،‬ﻭﻗـﺎﻝ‬
‫‪٣‬‬
‫ﻋﻨﻬﺎ‪ ) :‬ﺇ‪‬ﺎ ﻣﺸﻜﻠﺔ ﺟﺪﹰﺍ (‪.‬‬
‫ﻭﺍﻹﺷﻜﺎﻝ ﻓﻴﻬﺎ ﺇﻗﺎﻣﺔ ﺍﳌﺼﺪﺭ ﻣﻘﺎﻡ ﺍﻟﻔﺎﻋﻞ ﻣﻊ ﻭﺟﻮﺩ ﺍﳌﻔﻌﻮﻝ ﺑﻪ‪ ،‬ﻭﻫﻮ ) ﻗﻮﻣﹰﺎ (‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪:‬‬
‫ﻭﻟﻴ‪‬ﺠﺰﻯ ﺍﳉﺰﺍ ُﺀ ﻗﻮﻣﹰﺎ‪ ٤.‬ﻭﺇﻟﻴﻪ ﺫﻫﺐ ﺍﻷﺧﻔﺶ ﻭﺍﻟﻜﻮﻓﻴﻮﻥ‪ ٥.‬ﻓﻬﻢ ﳚﻴﺰﻭﻥ ﻧﻴﺎﺑـﺔ ﺍﳌـﺼﺪﺭ‪،‬‬
‫‪٦‬‬
‫ﻭﺍﻟﻈﺮﻑ‪ ،‬ﻭﺍﳉﺎﺭ ﻭﺍ‪‬ﺮﻭﺭ ﻣﻊ ﻭﺟﻮﺩ ﺍﳌﻔﻌﻮﻝ ﺑﻪ‪ ،‬ﺧﻼﻓﹰﺎ ﻟﻠﺒﺼﺮﻳﲔ‪.‬‬
‫‪٧‬‬
‫ﻭﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﺃﻧﺸﺪﻭﺍ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﻚ ﺍﳉ ‪‬ﺮ ِﻭ ﺍﻟ ﹶﻜﻼ‪‬ﺑﺎ ‪.‬‬
‫ﺴﺐ‪ ‬ﺑﺬﻟ ‪‬‬
‫ﻟ‪‬‬ ‫ﺐ‬
‫ﺕ ﹸﻗﻔﹶﲑ ﹸﺓ ‪‬ﺟ ‪‬ﺮ ‪‬ﻭ ﹶﻛ ﹾﻠ ٍ‬
‫ﻭﻟﻮ ‪‬ﻭﻟﹶﺪ ‪‬‬
‫ﺏ (‪ .‬ﺃﻭ ﻋﻠـﻰ ﺃﻥ‬
‫ﻓﺄﻗﺎﻡ ﺍﳉﺎﺭ ﻭﺍ‪‬ﺮﻭﺭ ﻭﻫﻮ ) ﺑﺬﻟﻚ (‪ ،‬ﻭﺗﺮﻙ ﺍﳌﻔﻌﻮﻝ ﺑﻪ ﻭﻫﻮ ) ﺍﻟﻜـﻼ ‪‬‬
‫ﻳﻜﻮﻥ ) ﺍﻟﻜﻼﺏ ( ﻣﻔﻌﻮ ﹰﻻ ﺑﻪ ﻟﻮﻟﺪﺕ‪ ،‬ﻭﻳﻘﻮﻡ ﺍﳉﺎﺭ ﻭﺍ‪‬ﺮﻭﺭ ﻣﻘـﺎﻡ ﺍﻟﻔﺎﻋـﻞ‪ ،‬ﻭﻳﻜـﻮﻥ‬
‫ﺐ ( ﻣﻨﺎﺩﻯ ﺣ‪‬ﺬﻑ ﻣﻨﻪ ﺣﺮﻑ ﺍﻟﻨﺪﺍﺀ‪ .‬ﻛﺄﻧﻪ ﻗﺎﻝ‪ :‬ﻭﻟﻮ ﻭﻟﺪﺕ ﻗﻔﲑﺓ ﺍﻟﻜﻼﺏ ﻳـﺎ‬‫) ﺟﺮ ‪‬ﻭ ﻛﻠ ٍ‬
‫‪٨‬‬
‫ﺟﺮﻭ ﻛﻠﺐ ﻟﺴ‪‬ﺐ ﺑﺬﻟﻚ ﺍﳉﺮﻭ‪.‬‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٣٧٥ /٢ ) .‬ﺍﳉﺎﺛﻴﺔ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ١٤‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻗﹸﻞ ﻟﻠﺬﻳﻦ ﺁﻣ‪‬ﻨﻮﺍ‬
‫ﺴﺒﻮﻥ (‪.‬‬
‫ﻱ ﹶﻗﻮ ‪‬ﻣﹰﺎ ﲟﺎ ﹶﻛﺎ‪‬ﻧﻮﺍ ﻳﻜ ِ‬
‫ﷲ ﻟ‪‬ﻴﺠ‪‬ﺰ ‪‬‬
‫ﻳﻐ ِﻔﺮﻭﺍ ﻟﻠﺬﻳﻦ ﻻ ﻳﺮ ‪‬ﺟﻮ ﹶﻥ ﺃ‪‬ﻳﺎ ‪‬ﻡ ﺍ ِ‬
‫‪ -٢‬ﻫﻲ ﻗﺮﺍﺀﺓ ﺃﰊ ﺟﻌﻔﺮ ﺑﻀﻢ ﺍﻟﻴﺎﺀ‪ ،‬ﻭﻓﺘﺢ ﺍﻟﺰﺍﻱ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺣﺠﺔ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﺍﺑﻦ ﺯﳒﻠﺔ‪ ) .‬ﺹ ‪ .( ٤٦٩‬ﻭﻗﺮﺃ ﺍﺑﻦ ﻋﺎﻣﺮ‬
‫ﻭﲪﺰﺓ ﻭﺍﻟﻜﺴﺎﺋﻲ ) ﻟﻨﺠﺰﻱ ﻗﻮﻣﹰﺎ ( ﺑﺎﻟﻨﻮﻥ ﺇﺧﺒﺎﺭ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻋﻦ ﻧﻔﺴﻪ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﳓـﻦ ﳒـﺰﻱ‪ .‬ﻭﻗـﺮﺃ ﺍﻟﺒـﺎﻗﻮﻥ‬
‫ﻱ ﺍﷲ‪ .‬ﺣﺠﺔ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﺍﺑﻦ ﺯﳒﻠﺔ‪ ) .‬ﺹ ‪ ،( ٦٦٠‬ﻭﺗﻔـﺴﲑ ﺍﻟﻘـﺮﻃﱯ‪ ،‬ﺍﻟﻘـﺮﻃﱯ‪.‬‬ ‫ﻱ ( ﺑﺎﻟﻴﺎﺀ‪ .‬ﺃﻱ‪ :‬ﻟﻴﺠﺰ ‪‬‬ ‫) ﻟﻴ‪‬ﺠﺰ ‪‬‬
‫) ‪.( ١٦٢ /١٦‬‬
‫‪ -٣‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٣٧٥ /٢ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺍﳋﺼﺎﺋﺺ‪ ،‬ﺍﺑﻦ ﺟﲏ‪ ،( ٣٩٧ /١ ) .‬ﻭﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ ﻳﻌﻴﺶ‪.( ٧٥ / ٧ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﺘﺴﻬﻴﻞ‪ ،‬ﺍﺑﻦ ﻣﺎﻟﻚ‪ ،( ١٢٩ -١٢٨ /٢ ) .‬ﻭﺍﻻﺭﺗﺸﺎﻑ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪.( ١٣٣٩ -١٣٣٨ /٣ ) .‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺍﳋﺼﺎﺋﺺ‪ ،‬ﺍﺑﻦ ﺟﲏ‪ ،( ٣٩٧ /١ ) .‬ﻭﺷﺮﺡ ﺍﻟﻜﺎﻓﻴﺔ‪ ،‬ﺍﻟﺮﺿﻲ‪.( ٨٥ /١ ) .‬‬
‫‪ -٧‬ﺍﻟﺒﻴﺖ ﳉﺮﻳﺮ ﻳﻬﺠﻮ ﻓﻴﻪ ﺍﻟﻔﺮﺯﺩﻕ‪ .‬ﻭﻫﻮ ﻣﻦ ﺷﻮﺍﻫﺪ‪ :‬ﺍﳋﺼﺎﺋﺺ‪ ،‬ﺍﺑﻦ ﺟﲏ‪ ،( ٣٩٧ /١ ) .‬ﻭﺷﺮﺡ ﺍﻟﺘﺴﻬﻴﻞ‪ ،‬ﺍﺑﻦ‬
‫ﻣﺎﻟﻚ‪ ،( ١٢٨ /٢ ) .‬ﻭﺷﺮﺡ ﺍﳉﻤﻞ‪ ،‬ﺍﺑﻦ ﻋﺼﻔﻮﺭ‪. ٥٤٨ /١ ) .‬‬
‫‪ -٨‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳉﻤﻞ‪ ،‬ﺍﺑﻦ ﻋﺼﻔﻮﺭ‪.( ٥٤٩ -٥٤٨ /١ ) .‬‬
‫‪١٥٩‬‬
 ‫‪١‬‬
‫ﺴﻴ‪‬ﺒﹰﺎ ‪.‬‬
‫ﷲ ‪‬ﺣ ِ‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﹶﻛ ﹶﻔﻰ ﺑﺎ ِ‬
‫ﻣﺜﹼﻞ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﻠﻰ ﺇﺣﺪﻯ ﺻﻴﻎ ﺍﻟﺘﻌﺠﺐ‪ ،‬ﻭﻫﻲ ) ﺃ ﹾﻓ ِﻌ ﹾﻞ ﺑﻪ (‪ ،‬ﻭﺫﻟﻚ‬
‫ﰲ ﺳﻴﺎﻕ ﺣﺪﻳﺜﻪ ﻋﻦ ﺍﻷﻓﻌﺎﻝ ﺍﳉﺎﻣﺪﺓ ﺍﻟﱵ ﻻ ﺗﺘﺼﺮﻑ‪.‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺻﻴﻐﺔ ﺍﻟﺘﻌﺠﺐ ) ﺃ ﹾﻓ ِﻌ ﹾﻞ ﺑﻪ (‪ ،‬ﺃﹸﺣﺘﻴﺞ ﺇﱃ ﻓﺎﻋﻞ‪ ،‬ﻭﻓﺎﻋﻠﻪ ﻳﻜﻮﻥ ﺍﳉﺎﺭ ﻭﺍ‪‬ـﺮﻭﺭ‪،‬‬
‫ﻭﻣﺜﺎﻟﻪ‪ :‬ﺃﻛ ِﺮ ‪‬ﻡ ﺑﺰﻳ ٍﺪ ‪ .‬ﻓـ) ﺯﻳ ٍﺪ ( ﻫﻮ ﺍﻟﻔﺎﻋﻞ‪ ،‬ﻭﺍﻟﺒﺎﺀ ﺯﺍﺋﺪﺓ‪ ،‬ﻭﺯﻳﺎﺩ‪‬ﺎ – ﻫﻨﺎ‪ -‬ﻭﺍﺟﺒﺔ ﻻﺯﻣﺔ‪،‬‬
‫‪٢‬‬
‫ﻭﺍﳌﻌﲎ‪ :‬ﻛ ‪‬ﺮ ‪‬ﻡ ﺯﻳ ‪‬ﺪ ﺟﺪﹰﺍ‪.‬‬
‫‪٣‬‬
‫ﻭ) ﻛﻔﻰ ( ﰲ ﺍﻵﻳﺔ ﻓﻌﻞ ﻣﺎﺽ‪ ،‬ﻭﻟﻔﻆ ﺍﳉﻼﻟﺔ ﻓﺎﻋﻞ‪ ،‬ﻭﺍﻟﺒﺎﺀ ﺯﺍﺋﺪﺓ ﻟﻠﺘﻮﻛﻴﺪ‪.‬‬
‫ﻭﻗﺪ ﺗﻜﻮﻥ ﺯﻳﺎﺩﺓ ﺍﻟﺒﺎﺀ ﻏﺎﻟﺒﺔ ﰲ ﻓﺎﻋﻞ ) ﻛﻔﻰ (‪ ،‬ﻛﻤﺎ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ) ﻛﻔـﻰ ﺑـﺎﷲ (‪،‬‬
‫ﻭﺍﳌﻌﲎ‪ :‬ﻛﻔﻰ ﺍﷲُ‪ ٤،‬ﻭﺍﻟﺒﺎﺀ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻻﺯﻣﺔ ﻻ ﳚﻮﺯ ﺣﺬﻓﻬﺎ ﻧﻈـﺮﹰﺍ ﳌﻌـﲎ ﺍﻟﺘﻌﺠـﺐ‪،‬‬
‫‪٦‬‬
‫ﻭﳌﺨﺎﻟﻔﺔ ﻟﻔﻈﻪ ﻟﻔﻆ ﺳﺎﺋﺮ ﺍﻷﺧﺒﺎﺭ‪ ٥.‬ﻭﺍﻟﺒﺎﺀ ﻭﻣﺎ ﻋﻤﻠﺖ ﻓﻴﻪ ﰲ ﻣﻮﺿﻊ ﺍﻟﺮﻓﻊ‪.‬‬
‫ﻭﻗﺪ ﺫﻫﺐ ﺍﻟﺰﺟﺎﺝ ﺇﱃ ﺃﻥ ﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻛﻔﻰ ﺍﻛﺘﻔﺎﺅﻙ ﺑﺎﷲ‪ ،‬ﺃﻱ‪ :‬ﺍﻛﺘﻔﺎﺅﻙ ﺑـﺎﷲ ﻳﻜﻔﻴـﻚ‪،‬‬
‫‪٧‬‬
‫ﻭﻳﻜﻮﻥ ) ﺑﺎﷲ ( ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ‪ ،‬ﻭﺍﻟﻔﺎﻋﻞ ﻋﻨﺪﻩ ﻣﺴﺘﺘﺮ‪.‬‬
‫ﻭﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﻠﻴﺴﺖ ) ﻛﻔﻰ ( ﺗﺸﺒﻪ ) ﹶﺃ ﹾﻓ ِﻌ ﹾﻞ ﺑ ِﻪ (‪ ،‬ﻷﻥ ﺍﳌﻌﲎ ﻫﻨﺎ ﻟﻴﺲ ﻛﺎﳌﻌﲎ ﻫﻨﺎﻙ‪ .‬ﻓﻌﻠﻰ‬
‫ﺭﺃﻱ ﺍﻟﺰﺟﺎﺝ ﻳﻜﻮﻥ ﺍﻟﺘﻘﺪﻳﺮ ﰲ ﻣﺜﻞ‪ :‬ﺃ ﹾﻛ ِﺮ ‪‬ﻡ ﺑﺰﻳﺪٍ‪ ،‬ﺃﻛﺮِﻡ ﺯﻳﺪﺍﹰ‪ ،‬ﻷﻥ ) ﺑﺰﻳ ٍﺪ ( ﻋﻨﺪﻩ ﰲ ﻣﻮﺿﻊ‬
‫ﻧﺼﺐ ﻋﻠﻰ ﺃﻧﻪ ﻣﻔﻌﻮﻝ ﺑﻪ‪ .‬ﻭﻋﻠﻰ ﺍﻟﺘﻘﺪﻳﺮ ﺍﻷﻭﻝ ﻳﻜﻮﻥ‪ :‬ﻛ ‪‬ﺮ ‪‬ﻡ ﺯﻳﺪ‪ ،‬ﻓـ) ﺯﻳﺪ ( ﻫﻮ ﺍﻟﻔﺎﻋﻞ‪.‬‬

‫ﺡ ﻓﺈﻥ‬
‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ .( ٣٨١ /٢ ) .‬ﺍﻟﻨﺴﺎﺀ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ٦‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻭﺍﺑ‪‬ﺘﻠﻮﺍ ﺍﻟﻴﺘﺎﻣﻰ ﺣﱴ ﺇﺫﺍ ﺑﻠ ‪‬ﻐﻮﺍ ﺍﻟﻨﻜﺎ ‪‬‬
‫ﻒ ﻭﻣﻦ ﻛـﺎ ﹶﻥ ﻓﻘِـﲑﹰﺍ‬ ‫ﺁﻧﺴ‪‬ﺘ ‪‬ﻢ ﻣﻨ ‪‬ﻬﻢ ‪‬ﺭ ‪‬ﺷﺪﹰﺍ ﻓﺎﺩﻓ ‪‬ﻌﻮﺍ ﺇﻟﻴ ِﻬﻢ ﺃﻣﻮﺍﳍﻢ ﻭﻻ ﺗﺄ ﹸﻛﻠﻮﻫﺎ ﺇ ‪‬ﺳﺮﺍﻓﹰﺎ ﻭِﺑﺪﺍﺭﹰﺍ ﺃﻥ ﻳﻜ‪‬ﺒ ‪‬ﺮﻭﺍ ﻭﻣﻦ ﻛﺎ ﹶﻥ ﻏﻨﻴﹰﺎ ﻓﻠﻴﺴﺘ ِﻌﻔ ‪‬‬
‫ﺴﻴﺒﹰﺎ (‪.‬‬ ‫ﷲﺣ ِ‬‫ﻑ ﻓﺈﺫﺍ ﺩﻓﻌﺘ ‪‬ﻢ ﺇﻟﻴ ِﻬﻢ ﺃﻣﻮﺍﳍﻢ ﻓﺄ ‪‬ﺷ ِﻬ ‪‬ﺪﻭﺍ ﻋﻠﻴ ِﻬﻢ ﻭﻛ ﹶﻔﻰ ﺑﺎ ِ‬
‫ﻓﻠﻴﺄ ﹸﻛ ﹾﻞ ﺑﺎﳌ ‪‬ﻌﺮﻭ ِ‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،( ٣٨٢ -٣٨١ /٢ ) .‬ﻭﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪.( ١٠٦ /١ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ، ( ٩٢ /١ ) .‬ﻭﺳﺮ ﺻﻨﺎﻋﺔ ﺍﻹﻋﺮﺍﺏ‪ ،‬ﺍﺑﻦ ﺟﲏ‪ ،( ١٤١ /١ ) .‬ﻭﺭﺻﻒ ﺍﳌﺒﺎﱐ‪ ،‬ﺍﳌـﺎﻟﻘﻲ‪ ) .‬ﺹ‬
‫‪.( ٢٢٦‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪.( ٩٢ /١ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺍﻷﺻﻮﻝ‪ ،‬ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ‪ ،( ١٠١ /١ ) .‬ﻭﺍﻟﱪﻫﺎﻥ‪ ،‬ﺍﻟﺰﺭﻛﺸﻲ‪.( ٨٣ /٣ ) .‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺳﺮ ﺻﻨﺎﻋﺔ ﺍﻹﻋﺮﺍﺏ‪ ،‬ﺍﺑﻦ ﺟﲏ‪ ،( ١٤١ /١ ) .‬ﻭﻣﺸﻜﻞ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﻜﻲ‪.( ٣٤٤ /١ ) .‬‬
‫‪ -٧‬ﻳﻨﻈﺮ‪ :‬ﺳﺮ ﺻﻨﺎﻋﺔ ﺍﻹﻋﺮﺍﺏ‪ ،‬ﺍﺑﻦ ﺟﲏ‪ ،( ١٤٢ /١ ) .‬ﻭﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑـﻦ ﺑﺎﺑـﺸﺎﺫ‪ ،( ٣٨٢ /٢ ) .‬ﻭﺍﻟﻠﺒـﺎﺏ‪،‬‬
‫ﺍﻟﻌﻜﱪﻱ‪ ،( ٢٠٣ /١ ) .‬ﻭﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪.( ١٠٦ /١ ) .‬‬
‫‪١٦٠‬‬
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‫ﻭﺫﻫﺐ ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ ﺇﱃ ﺃﻥ ﺍﻟﺘﺄﻭﻳﻞ‪ :‬ﻛﻔﻰ ﻛﻔﺎﻳﱵ ﺑﺎﷲ‪ ،‬ﺣ‪‬ﺬﻑ ﺍﳌﺼﺪﺭ ﻟﺪﻻﻟﺔ ﺍﻟﻔﻌﻞ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ ﻻ ﻳﺴﻮﻍ ﺇﻻ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻟﻜﻮﻓﻴﲔ‪ ،‬ﺣﻴـﺚ ﳚﻴـﺰﻭﻥ‬
‫‪٢‬‬
‫ﺇﻋﻤﺎﻝ ﺿﻤﲑ ﺍﳌﺼﺪﺭ‪ ،‬ﻭﻫﻮ ﻋﻨﺪ ﺍﻟﺒﺼﺮﻳﲔ ﻻ ﳚﻮﺯ‪.‬‬
‫‪٣‬‬
‫ﻭﻗﺪ ﺗﺄﰐ ) ﻛﻔﻰ ( ﺑﻐﲑ ﺍﻟﺒﺎﺀ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻝ ﺳ‪‬ﺤﻴﻢ ﻋﺒﺪ ﺑﲏ ﺍﳊﺴﺤﺎﺱ‪:‬‬
‫ﺐ ﻭﺍﻹ ‪‬ﺳﻼ ‪‬ﻡ ﻟ ﹾﻠ ‪‬ﻤﺮ ِﺀ ﻧﺎ ِﻫﻴﺎ ‪.‬‬
‫ﹶﻛ ﹶﻔﻰ ﺍﻟﺸ‪‬ﻴ ‪‬‬ ‫ﺕ ﹶﻏﺎﺩِﻳﺎ‬
‫ﻉ ِﺇ ﹾﻥ ﲡﻬ‪ ‬ﺰ ‪‬‬
‫‪‬ﻋ ‪‬ﻤ ‪‬ﻴﺮ ﹶﺓ ﻭﺩ‪ ‬‬
‫ﻓﻘﺪ ﺃﺳﻘﻂ ﺍﻟﺒﺎﺀ ﻣﻦ ﻓﺎﻋﻞ ) ﻛﻔﻰ (‪ ،‬ﻷﻥ ﻫﺬﻩ ﺍﻟﺒﺎﺀ ﻟﻴﺴﺖ ﻭﺍﺟﺒﺔ ﺍﻟﺪﺧﻮﻝ ﻋﻠـﻰ ﻓﺎﻋـﻞ‬
‫) ﻛﻔﻰ (‪ ،‬ﲞﻼﻑ ﺩﺧﻮﳍﺎ ﻋﻠﻰ ﻓﺎﻋﻞ ﻓﻌﻞ ﺍﻟﺘﻌﺠﺐ ﺍﻟﺬﻱ ﻋﻠﻰ ﺻﻮﺭﺓ ﺍﻷﻣﺮ‪ ،‬ﻓﺈﻥ ﺍﻗﺘﺮﺍﻧـﻪ‬
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‫ﺑﺎﻟﺒﺎﺀ ﻻﺯﻡ ﻻ ﳚﻮﺯ ﻏﲑﻩ‪.‬‬

‫‪٥‬‬
‫ﺝ ِﻣ ‪‬ﻦ ﹶﺃ ﹾﻓﻮﺍ ِﻫ ِﻬ ‪‬ﻢ ‪.‬‬
‫ﺕ ﹶﻛ ِﻠ ‪‬ﻤ ﹰﺔ ﹾﲣ ‪‬ﺮ ‪‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﹶﻛ‪‬ﺒ ‪‬ﺮ ‪‬‬

‫ﺲ ( ﻭﻣـﺎ ﺟـﺮﻯ‬
‫ﺳﺎﻕ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﰲ ﻣﻌﺮﺽ ﺣﺪﻳﺜﻪ ﻋﻦ ) ِﻧ ‪‬ﻌ ‪‬ﻢ‪ ،‬ﻭﺑـﺌ ‪‬‬
‫‪٦‬‬
‫ﳎﺮﺍﳘﺎ‪.‬‬
‫ﻭﻗﺪ ﺃﹸﺟﺮﻳﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﳎﺮﻯ ﺃﻓﻌﺎﻝ ﺍﳌﺪﺡ ﻋﻨﺪ ﺍﻟﻨﺤﺎﺓ‪ ،‬ﻷﻥ ﻭﺯﻥ ) ﹶﻓ ‪‬ﻌ ﹶﻞ ( ﺍﻟﺬﻱ‬
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‫ﻳ‪‬ﺮﺍﺩ ﺑﻪ ﺍﳌﺪﺡ ﺃﻭ ﺍﻟﺬﻡ‪ ،‬ﻭﻣﻨﻪ ﺍﻟﻔﻌﻞ ) ﹶﻛ‪‬ﺒ ‪‬ﺮ (‪ ،‬ﻗﺪ ﻛﺜﹸﺮ ﰲ ﺑﺎﺏ ) ﻧﻌﻢ‪ ،‬ﻭﺑﺌﺲ (‪.‬‬
‫ﻭﰲ ﻓﺎﻋﻞ ) ﻛﺒ‪‬ﺮﺕ ( ﻭﺟﻬﺎﻥ‪:‬‬

‫ﻳﻨﻈﺮ‪ :‬ﺍﻷﺻﻮﻝ‪ ،‬ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ‪.( ٢٦٠ /٢ ) .‬‬ ‫‪-١‬‬

‫ﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪.( ١٨٢ /٣ ) .‬‬ ‫‪-٢‬‬
‫ﺍﻟﺒﻴﺖ ﻣﻦ ﺷﻮﺍﻫﺪ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،( ٢٦ /٢ ) .‬ﻭ ) ‪ ،( ٢٢٥ /٤‬ﻭﺳﺮ ﺻﻨﺎﻋﺔ ﺍﻹﻋﺮﺍﺏ‪ ،‬ﺍﺑﻦ ﺟـﲏ‪.‬‬ ‫‪-٣‬‬
‫) ‪ ،( ١٤١ /١‬ﻭﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪.( ٢٥٣ /٣ ) .‬‬
‫ﻳﻨﻈﺮ‪ :‬ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪.( ٢٥٣ /٣ ) .‬‬ ‫‪-٤‬‬
‫ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٣٨٤ /٢ ) .‬ﺍﻟﻜﻬﻒ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ٥‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻛﺒ‪‬ـﺮﺕ‬ ‫‪-٥‬‬
‫ﺝ ِﻣﻦ ﺃﻓﻮﺍ ِﻫ ِﻬﻢ ﺇﻥ ﻳ ﹸﻘﻮﻟﻮ ﹶﻥ ﺇ ﹼﻻ ﹶﻛ ِﺬﺑﹰﺎ (‪.‬‬
‫ﻛﻠﻤ ﹰﺔ ﲣﺮ ‪‬‬
‫ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٣٨٣ -٣٨٢ /٢ ) .‬‬ ‫‪-٦‬‬
‫ﻳﻨﻈﺮ‪ :‬ﺍﳉﻤﻞ ﰲ ﺍﻟﻨﺤﻮ‪ :‬ﺍﳋﻠﻴﻞ ﺑﻦ ﺃﲪﺪ‪ ) .‬ﺹ ‪ ،( ٩٧‬ﻭﺍﻷﺻﻮﻝ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ‪،( ١١٥ /١ ) .‬‬ ‫‪-٧‬‬
‫ﻭﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،( ٣٨٤ /٢ ) .‬ﻭﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪.( ٤٨٩ /٢ ) .‬‬
‫‪١٦١‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺃﻧﻪ ﺿﻤﲑ ﻣﺮﻓﻮﻉ ﻋﺎﺋﺪ ﻋﻠﻰ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﻭﺟﻌﻞ ﺍﻟﻔﺮﺍﺀ ﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻛﺒ‪‬ﺮﺕ ﺗﻠﻚ ﺍﻟﻜﻠﻤـﺔ‬
‫‪١‬‬
‫ﻛﻠﻤ ﹰﺔ‪.‬‬
‫ﺃﻭ ﻋﻠﻰ ﻣﻘﺎﻟﺘﻬﻢ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻛﺒ‪‬ﺮﺕ ﻣﻘﺎﻟﺘﻬﻢ‪ ٢.‬ﻭ) ﻛﻠﻤ ﹰﺔ ( ﻣﻨﺼﻮﺑﺔ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ‪ ،‬ﻷ‪‬ﺎ ﻧﻜﺮﺓ‪،‬‬
‫‪٣‬‬
‫ﻭﻳﻜﻮﻥ ﻣﻌﲎ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺍﻟﺘﻌﺠﺐ‪ ،‬ﺃﻱ‪ :‬ﻣﺎ ﺃﻛﱪﻫﺎ ﻛﻠﻤ ﹰﺔ‪.‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺍﻟﻔﺎﻋﻞ ﺿﻤﲑ ﻣﻔﺴﺮ ﺑﺎﻟﻨﻜﺮﺓ ﺍﳌﻨﺼﻮﺑﺔ ﺑﻌﺪﻩ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ ﻭﻫـﻲ ) ﻛﻠﻤـ ﹰﺔ (‪،‬‬
‫ﻭﻳﻜﻮﻥ ﺍﳌﺨﺼﻮﺹ ﺑﺎﻟﺬﻡ ﳏﺬﻭﻑ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻛﺒ‪‬ﺮﺕ ﺍﻟﻜﻠﻤ ﹸﺔ ﻛﻠﻤ ﹰﺔ ﺧﺎﺭﺟ ﹰﺔ ﻣﻦ ﺃﻓـﻮﺍﻫﻬﻢ‬
‫‪٤‬‬
‫ﺗﻠﻚ ﺍﳌﻘﺎﻟﺔ ﺍﻟﺸﻨﻌﺎﺀ‪ .‬ﺫﻛﺮﻩ ﺍﻟﺴﻤﲔ‪.‬‬
‫‪٥‬‬
‫ﻭ) ﻛﻠﻤ ﹰﺔ( ﺑﺎﻟﻨﺼﺐ ﻫﻲ ﻗﺮﺍﺀﺓ ﺍﳉﻤﻬﻮﺭ‪.‬‬
‫ﺝ(‬ ‫ﻭﻗﺮﺃ ﺍﺑﻦ ﳏﻴﺼﻦ ) ﻛﻠﻤ ﹲﺔ ( ﺑﺎﻟﺮﻓﻊ ﻋﻠﻰ ﺍﻟﻔﺎﻋﻠﻴﺔ‪ ٦.‬ﻭﺍﳌﻌﲎ‪ :‬ﻋﻈﹸﻤ ‪‬‬
‫ﺖ ﻛﻠﻤﺔﹲ‪ ،‬ﻭﻳﻜﻮﻥ ) ﲣ ‪‬ﺮ ‪‬‬
‫‪٧‬‬
‫ﺻﻔﺔ ﻟﻠﻜﻠﻤﺔ‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻔﺮﺍﺀ‪.( ١١٢ /٢ ) .‬‬

‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﻣﺸﻜﻞ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻘﻴﺴﻲ‪.( ٤٣٧ /١ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،( ٣٨٤ /٢ ) .‬ﻭﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ‪.( ٤٤٠ /٧ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ‪.( ٤٤٠ /٧ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺍﻹﲢﺎﻑ‪ ،‬ﺍﻟﺪﻣﻴﺎﻃﻲ‪ ) .‬ﺹ ‪.( ٣٦٣‬‬
‫‪ -٦‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.‬‬
‫‪ -٧‬ﻳﻨﻈﺮ‪ :‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻔﺮﺍﺀ‪ ،( ١١٢ /٢ ) .‬ﻭﺍﳌﺸﻜﻞ‪ ،‬ﺍﻟﻘﻴﺴﻲ‪.( ٤٣٧ /١ ) .‬‬
‫‪١٦٢‬‬
 :‫אلאא‬
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 ‫ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﳊﺮﻑ‪:‬‬

‫ﻓﺼﻞ ﺍﳊﺮﻑ ﻫﻮ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﻓﺼﻮﻝ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﻭ ﰲ ﻧﺴﺦ ﺃﺧﺮﻯ ﻟﻠﻤﻘﺪﻣـﺔ‬
‫‪١‬‬
‫ﻓﺼﻞ ﺍﳊﺮﻭﻑ‪.‬‬
‫ﻭﻗﺪ ﲤﻴﺰ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﺑﻜﺜﺮﺓ ﺷﻮﺍﻫﺪﻩ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ ،‬ﳑﺎ ﺟﻌﻠﻪ ﳛﻮﻱ ﻣﺒﺎﺣﺚ ﳓﻮﻳﺔ ﻋﺪﻳﺪﺓ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﺒﺎﺏ‪.‬‬
‫ﺑﺪﺃ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺍﻟﻔﺼﻞ ﺑﺘﻌﺮﻳﻒ ﺍﳊﺮﻑ‪ ،‬ﻭﺫﻛﺮ ﺳﺒﺐ ﺗﺴﻤﻴﺘﻪ‪ ،‬ﻓﻬﻮ ﻣﺄﺧﻮﺫ ﻣـﻦ ﺣـﺮﻑ‬
‫ﺍﻟﺸﻲﺀ‪ ،‬ﻭﻫﻮ ﻃﺮﻓﻪ‪.‬‬
‫ﻭﺑﲔ ﺃﻗﺴﺎﻡ ﺍﳊﺮﻭﻑ‪ ،‬ﻓﻘﺴﻤﻬﺎ ﺇﱃ ﺣﺮﻭﻑ ﻋﺎﻣﻠﺔ‪ ،‬ﻭﺣﺮﻭﻑ ﻏﲑ ﻋﺎﻣﻠﺔ‪ ،‬ﻭﺣﺮﻭﻑ ﺗﻌﻤـﻞ‬
‫ﻋﻠﻰ ﺻﻔﺔ ﻭﻻ ﺗﻌﻤﻞ ﻋﻠﻰ ﺻﻔﺔ ﺃﺧﺮﻯ‪.‬‬
‫ﺴﻢ ﻣﻨﻬﺎ ﻳﻨـﺼﺐ ﺍﻷﲰـﺎﺀ ‪،‬‬ ‫ﻭﲢﺪﺙ ﻋﻦ ﺍﳊﺮﻭﻑ ﺍﻟﻌﺎﻣﻠﺔ ﻭﺟﻌﻠﻬﺎ ﲦﺎﻧﻴﺔ ﻭﺛﻼﺛﲔ ﺣﺮﻓﺎﹰ‪ ،‬ﻓ ِﻘ ‪‬‬
‫ﻭﻗﺴﻢ ﳚﺮﻫﺎ‪ ،‬ﻭﻗﺴﻢ ﺛﺎﻟﺚ ﻳﻨﺼﺐ ﺍﻷﻓﻌﺎﻝ‪ ،‬ﻭﻗﺴﻢ ﺭﺍﺑﻊ ﳚﺰﻣﻬﺎ‪ ٢.‬ﻭﻫﻮ ﺗﻘﺴﻴﻢ ﺫﻫﺐ ﺇﻟﻴـﻪ‬
‫‪٣‬‬
‫ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺤﺎﺓ‪.‬‬

‫ﻣﺒﺤﺚ ﺍﳊﺮﻭﻑ ﺍﳌﺸﺒﻬﺔ ﺑﺎﻷﻓﻌﺎﻝ‪:‬‬

‫ﺍﳊﺮﻭﻑ ﺍﻟﱵ ﺗﻨﺼﺐ ﺍﻻﺳﻢ ﻭﺗﺮﻓﻊ ﺍﳋﱪ ﺳﺘﺔ‪ ،‬ﻭﻫﻲ‪ِ :‬ﺇ ﹼﻥ ﻭﹶﺃ ﹼﻥ ﻭﻛﺄ ﹼﻥ ﻭﻟﻜ ‪‬ﻦ ﻭﻟﻴﺖ ﻭﻟﻌـ ﹼﻞ‪،.‬‬
‫ﻭﻣﺜﻞ ﳍﺎ ﺑﻘﻮﻟﻪ‪ :‬ﺇ ﹼﻥ ﻓﻼﻧﹰﺎ ﻓﺎﻋ ﹲﻞ‪ .‬ﻭﺫﻛﺮ ﺃﺣﻜﺎﻣﻬﺎ‪ ،‬ﻭﺑﻴ‪‬ﻦ ﺍﻟﻌﻠﺔ ﰲ ﺇﻋﻤﺎﻝ ﻫﺬﻩ ﺍﳊﺮﻭﻑ‪ ،‬ﻓﻬﻲ‬
‫‪٤‬‬
‫ﻣﺸﺒﻬﺔ ﺑﺎﻷﻓﻌﺎﻝ ﻣﻦ ﺟﻬﺔ ﺍﻟﻠﻔﻆ ﻭﺍﳌﻌﲎ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﳊﺮﻭﻑ ﺃﺷﺒﻬﺖ ﺍﻟﻔﻌﻞ ﻣﻦ ﲬﺴﺔ ﻭﺟﻮﻩ‪:‬‬
‫) ﺍﻷﻭﻝ‪ :‬ﺃ‪‬ﺎ ﻋﻠﻰ ﻭﺯﻥ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﺃ‪‬ﺎ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﺍﻟﻔﺘﺢ‪ ،‬ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺃ‪‬ﺎ ﺗﻘﺘﻀﻲ ﺍﻻﺳﻢ‬
‫ﻛﻤﺎ ﺃﻥ ﺍﻟﻔﻌﻞ ﻳﻘﺘﻀﻲ ﺍﻻﺳﻢ‪ ،‬ﻭﺍﻟﺮﺍﺑﻊ‪ :‬ﺃ‪‬ﺎ ﺗﺪﺧﻠﻬﺎ ﻧﻮﻥ ﺍﻟﻮﻗﺎﻳﺔ ﻛﻤﺎ ﺗﺪﺧﻞ ﻋﻠـﻰ ﺍﻟﻔﻌـﻞ‬
‫ﻣﺜﻞ‪ :‬ﺇﻧﲏ ﻭﻛﺄﻧﲏ‪ ،‬ﻭﺍﳋﺎﻣﺲ‪ :‬ﺃﻥ ﻓﻴﻬﺎ ﻣﻌﲎ ﺍﻟﻔﻌﻞ‪ ، ،‬ﻓﻤﻌﲎ‪ِ ) :‬ﺇ ﹼﻥ ﻭﹶﺃ ﹼﻥ ( ﺣﻘﻘﺖ‪ ،‬ﻭﻣﻌـﲎ‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٢١٥ /١ ) .‬ﻫﺎﻣﺶ ﺭﻗﻢ ) ‪.( ١‬‬
‫‪ -٢‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٢١٦ -٢١٥ /١ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺭﺻﻒ ﺍﳌﺒﺎﱐ‪ ،‬ﺍﳌﺎﻟﻘﻲ‪ ) .‬ﺹ ‪ ،( ١٠٠‬ﻭﺍﳉﲎ ﺍﻟﺪﺍﱐ‪ ،‬ﺍﳌﺮﺍﺩﻱ‪ ) .‬ﺹ ﺹ ‪.( ٢٧ -٢٦‬‬
‫‪ -٤‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.‬‬
‫‪١٦٣‬‬
‫ﺖ ‪ ،‬ﻭﻣﻌﲎ ) ﻟﻌـ ﹼﻞ (‬
‫ﺖ ‪ ،‬ﻭﻣﻌﲎ ) ﻟﻴﺖ ( ﲤﻨﻴ ‪‬‬ ‫) ﻛﺄ ﹼﻥ ( ﺷﺒﻬﺖ‪ ،‬ﻭﻣﻌﲎ ) ﻟﻜ ‪‬ﻦ ( ﺍﺳﺘﺪﺭﻛ ‪‬‬
‫‪١‬‬
‫ﺖ (‪.‬‬
‫ﺗﺮﺟﻴ ‪‬‬
‫ﻭﺫﻛﺮ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺷﺮﻭﻁ ﻋﻤﻞ ﻫﺬﻩ ﺍﳊﺮﻭﻑ ﻓﻬﻲ ﺗﻨﺼﺐ ﺍﻻﺳﻢ ﻭﺗﺮﻓﻊ ﺍﳋﱪ‪ ،‬ﻭﻟـﺬﻟﻚ‬
‫ﲰﻴﺖ ﺑﺎﳊﺮﻭﻑ ﺍﻟﻨﺎﺳﺨﺔ‪ ،‬ﻓﻤﻦ ﺷﺮﻭﻃﻬﺎ‪ :‬ﻋﺪﻡ ﺍﺗﺼﺎﳍﺎ ﺑـ) ﻣﺎ (‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﺗـﺴﻤﻰ ﻣـﺎ‬
‫ﺍﻟﻜﺎﻓﺔ‪ ،‬ﺃﻭ ﻣﺎ ﺍﳊﺮﻓﻴﺔ‪ ،‬ﻷﻥ ) ﻣﺎ ( ﺍﻟﻜﺎﻓﺔ ﺗﻜﻒ ﻫﺬﻩ ﺍﳊﺮﻭﻑ ﺍﻟﻨﺎﺳﺨﺔ ﻋﻦ ﻋﻤﻞ ﺍﻟﻨـﺼﺐ‬
‫ﻭﺍﻟﺮﻓﻊ‪ ،‬ﻓﲑﺗﻔﻊ ﻣﺎ ﺑﻌﺪﻫﺎ ﻋﻠﻰ ﺍﻻﺑﺘﺪﺍﺀ ﻣﺜﻞ‪ :‬ﺇﳕﺎ ﺯﻳ ‪‬ﺪ ﺻﺎﺋ ‪‬ﻢ‪ ،‬ﻭﺗﻜﻮﻥ ﺻﺎﳊﺔ ﻟﻠﺪﺧﻮﻝ ﻋﻠﻰ‬
‫‪٢‬‬
‫ﺨﺸ‪‬ﻰ ﺍﻟﱠﻠ ‪‬ﻪ ِﻣ ‪‬ﻦ ِﻋﺒ‪‬ﺎ ِﺩ ِﻩ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ُﺀ(‪.‬‬
‫ﺍﻷﻓﻌﺎﻝ‪ ،‬ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ِ ) :‬ﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﻭﺗﺴﻤﻰ ) ﻣﺎ ( ﺍﻟﻜﺎﻓﺔ ﺍﳌﻬﻴﺌﺔ‪ ،‬ﻷ‪‬ﺎ ﻫﻴﺄﺕ ﻫﺬﻩ ﺍﻷﻟﻔﺎﻅ ﻟﻠﺪﺧﻮﻝ ﻋﻠﻰ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﱂ ﺗﻜـﻦ‬
‫‪٤‬‬
‫ﻗﺒﻞ ﺫﻟﻚ ﺻﺎﳊﺔ ﻟﻠﺪﺧﻮﻝ ﻋﻠﻴﻬﺎ‪ ،‬ﻷ‪‬ﺎ ﳐﺘﺼﺔ ﺑﺎﻷﲰﺎﺀ‪ ٣.‬ﻭ ﻣﻦ ﺫﻟﻚ ﺷﻌﺮﹰﺍ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ـ ِﺮ ﹶﻟ ‪‬ﻪ ﹶﻓ ‪‬ﺮ ‪‬ﺟ ﹲﺔ ﹶﻛﺤ‪‬ﻞﹼ ﺍﻟ ِﻌ ﹶﻘﺎ ِﻝ ‪.‬‬ ‫ﺱ ِﻣ ‪‬ﻦ ﺍﻷﻣ‪‬ـ‬
‫‪‬ﺭﺑ‪‬ﻤﺎ ﺗ ﹾﻜ ‪‬ﺮ ‪‬ﻩ ﺍﻟﻨ‪‬ﻔﹸﻮ ‪‬‬
‫ﻭﻗﺪ ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻋﻠﻰ ) ﻣﺎ ( ﺍﻟﻜﺎﻓﺔ ‪‬ﺬﻩ ﺍﻵﻳﺔ‪:‬‬
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‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ِ  :‬ﺇﻧ‪‬ﻤ‪‬ﺎ ﺍﻟﻠﱠ ‪‬ﻪ ِﺇﹶﻟ ‪‬ﻪ ﻭ‪‬ﺍ ِﺣ ‪‬ﺪ ‪.‬‬

‫ﻓـ) ﻣﺎ ( ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺩﺧﻠﺖ ﻋﻠﻰ ) ﺇ ﹼﻥ ( ﻓﻜﻔﺘﻬﺎ ﻋﻦ ﺍﻟﻌﻤﻞ‪ ،‬ﻓﺎﺭﺗﻔﻊ ﻣﺎ ﺑﻌـﺪﻫﺎ‬
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‫ﺑﺎﻻﺑﺘﺪﺍﺀ ﻭﺍﳋﱪ‪ ٦.‬ﻭﻻ ﳚﻮﺯ ﺇﻟﻐﺎﺀ ) ﻣﺎ ( ﺍﻟﻜﺎﻓﺔ‪ ،‬ﻷﻥ ﺫﻟﻚ ﳜﻞ ﺑﺎﳌﻌﲎ‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺍﻹﻧﺼﺎﻑ‪ ،‬ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪.( ١٧٨ /١ ) .‬‬

‫‪ -٢‬ﻓﺎﻃﺮ‪ :‬ﺍﻵﻳﺔ ) ‪.( ٢٨‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻹﻳﻀﺎﺡ ﺍﻟﻌﻀﺪﻱ‪ ،‬ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ‪ ) .‬ﺹ ‪ ،( ١٦١ -١٦٠‬ﻭﺍﳉﲎ ﺍﻟﺪﺍﱐ‪ ،‬ﺍﳌﺮﺍﺩﻱ‪ ) .‬ﺹ ‪.( ٣٣٥‬‬
‫‪ -٤‬ﺍﺧﺘ‪‬ﻠﻒ ﰲ ﻧﺴﺒﺔ ﻫﺬﺍ ﺍﻟﺒﻴﺖ‪ ،‬ﻓﻨ‪‬ﺴﺐ ﺇﱃ ﺃﻣﻴﺔ ﺑﻦ ﺃﰊ ﺍﻟﺼﻠﺖ‪ ،‬ﻭﺇﱃ ﺃﰊ ﻗـﻴﺲ ﺍﻟﻴﻬـﻮﺩﻱ‪ ،‬ﻭﺇﱃ ﺍﺑـﻦ ﺻـﺮﻣﺔ‬
‫ﻉ ﺑﺪﻝ ﺗﻜـﺮ ‪‬ﻩ‪.‬‬ ‫ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﻭﺇﱃ ﺣﻨﻴﻒ ﺑﻦ ﻋﻤﲑ ﺍﻟﻴﺸﻜﺮﻱ‪ ،‬ﻭﺇﱃ ‪‬ﺎﺭ ﺍﺑﻦ ﺃﺧﺖ ﻣﺴﻴﻠﻤﺔ ﺍﻟﻜﺬﺍﺏ‪ .‬ﻭﺭﻭﻱ‪ :‬ﺭﲟﺎ ﲡﺰ ‪‬‬
‫ﻭﺍﻟﺒﻴﺖ ﻣﻦ ﺷﻮﺍﻫﺪ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،( ١٠٩ /٢ ) .‬ﻭ) ‪ ،( ٣١٥ /٢‬ﻭﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪ ،( ٤٢ /١ ) .‬ﻭﺍﻷﺻﻮﻝ‪ ،‬ﺍﺑﻦ‬
‫ﺍﻟﺴﺮﺍﺝ‪ ،( ١٦٩ /٢ ) .‬ﻭ) ‪ ،( ٣٢٥ /٢‬ﻭﻣﻨﺎﺯﻝ ﺍﳊﺮﻭﻑ‪ ،‬ﺍﻟﺮﻣﺎﱐ‪ ) .‬ﺹ ‪ ،( ٣٨‬ﻭﺍﻷﺯﻫﻴﺔ‪ ،‬ﺍﳍﺮﻭﻱ‪ ) .‬ﺹ ‪،( ٨٢‬‬
‫ﻭﺷﺮﺡ ﺷﺬﻭﺭ ﺍﻟﺬﻫﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ) .‬ﺹ ‪ ،( ١٧١ /١‬ﻭ ) ‪ ،( ١٧٢ /١‬ﻭ ﺍﳍﻤﻊ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪.( ٤٠ /١ ) .‬‬
‫ﷲ ﺇﻟـ ‪‬ﻪ‬‫‪ -٥‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٢١٧ /١ ) .‬ﺍﻟﻨﺴﺎﺀ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ١٧١‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﺇﳕﺎ ﺍ ُ‬
‫ﻼ (‪.‬‬
‫ﷲ ﻭ ِﻛﻴ ﹰ‬
‫ﺽ ﻭﻛﻔﻰ ﺑﺎ ِ‬
‫ﺕ ﻭﻣﺎ ﰲ ﺍﻷﺭ ِ‬
‫ﻭﺍﺣ ‪‬ﺪ ﺳﺒﺤﺎﻧ ‪‬ﻪ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﻟ ‪‬ﻪ ﻭﻟ ‪‬ﺪ ﻟ ‪‬ﻪ ﻣﺎ ﰲ ﺍﻟﺴﻤﺎﻭﺍ ِ‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪ ،( ٥٠٩ /١ ) .‬ﻭﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٢١٧ /١ ) .‬‬
‫‪ -٧‬ﻳﻨﻈﺮ‪ :‬ﺍﻷﺯﻫﻴﺔ‪ ،‬ﺍﳍﺮﻭﻱ‪ ) .‬ﺹ ‪.( ٩٠‬‬
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‫ﻭﻗﺪ ﺫﻫﺐ ﺍﺑﻦ ﺩﺭﺳﺘﻮﻳﻪ ﻭﺑﻌﺾ ﺍﻟﻜﻮﻓﻴﲔ ﺃﻥ ) ﻣﺎ ( ﻣﻊ ﺍﳊﺮﻭﻑ ﺍﻟﻨﺎﺳﺨﺔ ﺍﺳـﻢ ﻣﺒـﻬﻢ‬
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‫ﲟﻨـﺰﻟﺔ ﺿﻤﲑ ﺍﻟﺸﺄﻥ ﰲ ﺍﻟﺘﻔﺨﻴﻢ‪ ،‬ﻭﺍﻹ‪‬ﺎﻡ‪ ،‬ﻭﺗﻜﻮﻥ ﺍﳉﻤﻠﺔ ﺑﻌﺪﻩ ﻣﻔﺴﺮﺓ ﻟﻪ‪.‬‬
‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﰲ ﺇﻋﻤﺎﻝ ) ﻣﺎ ( ﺑﻌﺪ ) ِﺇ ﹼﻥ (‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ ﺫﻫـﺐ ﺇﱃ ﺃ‪‬ـﺎ ﺗﻜـﻒ ) ِﺇ ﹼﻥ (‬
‫ﻭﺃﺧﻮﺍ‪‬ﺎ ﻋﻦ ﺍﻟﻌﻤﻞ ﻣﺎ ﻋﺪﺍ ) ﻟﻴﺖ ( ﺍﻟﱵ ﳚﻮﺯ ﻓﻴﻬﺎ ﻭﺣﺪﻫﺎ ﺍﻟﻌﻤﻞ ﻭﺍﻹﻟﻐﺎﺀ‪ ،‬ﻭﻫﻮ ﻣـﺬﻫﺐ‬
‫‪٣‬‬
‫ﺍﻷﺧﻔﺶ‪ ٢.‬ﺣﻴﺚ ﱂ ﻳ‪‬ﺴﻤﻊ ﺍﻟﻌﻤﻞ ﻭﺍﻹﻟﻐﺎﺀ ﺇﻻ ﰲ ﻟﻴﺖ‪ ،‬ﻭﻣﻨﻪ ﺑﻴﺖ ﺍﻟﻨﺎﺑﻐﺔ‪:‬‬
‫ﺇﱃ ﲪﺎﻣﺘِﻨـﺎ ﻭﻧﺼـ ﹸﻔ ‪‬ﻪ ﹶﻓ ﹶﻘ ِﺪ ‪.‬‬ ‫ﻗﺎﻟﺖ ﺃﹶﻻ ﻟﻴﺘ‪‬ﻤﺎ ﻫﺬﺍ ﺍﳊﻤﺎ ‪‬ﻡ ﻟﻨﺎ‬
‫ﻭﺫﻟﻚ ﺑﺮﻓﻊ ) ﺍﳊﻤﺎﻡ ( ﻭﻧﺼﺒﻪ‪ .‬ﻋﻠﻰ ﺟﻮﺍﺯ ﺇﻋﻤﺎﻝ ) ﻟﻴﺖ (‪ ،‬ﻭﻋﺪﻡ ﺇﻋﻤﺎﳍﺎ‪.‬‬
‫ﻭﻣﻨﻬﻢ ﻣﻦ ﳚﻮ‪‬ﺯ ﰲ ﲨﻴﻊ ﻫﺬﻩ ﺍﳊﺮﻭﻑ ﺍﻹﻋﻤﺎﻝ ﻭﺍﻹﻟﻐﺎﺀ‪ ،‬ﻭﳚﻌﻠﻬﺎ ﻣﺰﻳﺪﺓ ﻗﻴﺎﺳـﹰﺎ ﻋﻠـﻰ‬
‫) ﻟﻴﺘﻤﺎ ( ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﻟﺰﺟﺎﺟﻲ‪ ٤،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﺫﻫﺐ ﺇﱃ ﺃﻥ ) ﻟﻴﺖ‪ ،‬ﻭﻟﻌﻞ‪ ،‬ﻭﻛﺄ ﹼﻥ ( ﳚـﻮﺯ‬
‫ﻓﻴﻬﺎ ﺍﻹﻋﻤﺎﻝ ﻭﺍﻹﻟﻐﺎﺀ‪ ،‬ﳓﻮ‪ :‬ﻟﻴﺘﻤﺎ ﺯﻳﺪﹰﺍ ﻗﺎﺋ ‪‬ﻢ‪ ،‬ﻭﻟﻌﻠﻤﺎ ﺯﻳﺪﹰﺍ ﻗﺎﺋ ‪‬ﻢ‪ ،‬ﻭﻛﺄﳕﺎ ﺯﻳﺪﹰﺍ ﻗﺎﺋﻢ‪ ،‬ﺑﺮﻓﻊ ﺯﻳﺪ‬
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‫ﻭﻧﺼﺒﻪ ﰲ ﺍﳉﻤﻴﻊ‪ ،‬ﻭﻻ ﳚﻮﺯ ﰲ ﻏﲑﻫﺎ ﺇﻻ ﺍﻹﻟﻐﺎﺀ‪ ،‬ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﻟﺴﺮﺍﺝ ﻭﺍﻟﺰﺟﺎﺝ‪.‬‬
‫ﻭﺍﻷﺭﺟﺢ ﺃ‪‬ﺎ ﻻ ﺗﻌﻤﻞ ﻟﻮﺭﻭﺩ ﺍﻟﺴﻤﺎﻉ‪ ،‬ﻭﻟﻠﻘﻴﺎﺱ ﻓﻬﻲ ﲣﺘﺺ ﺑﺎﳉﻤﻠﺔ ﺍﻻﲰﻴﺔ ﻭﺍﻟﻔﻌﻠﻴﺔ‪ ،‬ﳓﻮ‪:‬‬
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‫ﺇﳕﺎ ﺯﻳ ‪‬ﺪ ﻗﺎﺋﻢ‪ ،‬ﻭﺇﳕﺎ ﻳﻘﻮﻡ ﺯﻳﺪ‪.‬‬
‫ﻭ) ﺇﹶﳕﺎ ( ﺗﻔﻴﺪ ﺍﳊﺼﺮ ﻭﺍﻟﺘﺨﺼﻴﺺ‪ ،‬ﻭﻣﻨﻪ‪ :‬ﺇﳕﺎ ﺍﻟﻜﺮ ‪‬ﱘ ﻳﻮﺳﻒ‪ .‬ﻭﻫﻲ ﺗﺴﻤﻰ ﻋﻨﺪ ﺍﻟﻨﺤﻮﻳﲔ‬
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‫ﺣﺮﻑ ﺍﺑﺘﺪﺍﺀ‪ ،‬ﻷ‪‬ﺎ ﺗﺮﻓﻊ ﺍﻷﲰﺎﺀ ﺑﻌﺪﻫﺎ ﻋﻠﻰ ﺍﻻﺑﺘﺪﺍﺀ‪.‬‬
‫ﻭﺍﳊﺮﻭﻑ ﺍﻟﻨﺎﺳﺨﺔ ﺇﺫﺍ ﻓﺎﺭﻗﺘﻬﺎ ) ﻣﺎ ( ﺍﻟﻜﺎﻓﺔ ﻋﻤﻠﺖ ﺍﻟﻨﺼﺐ ﰲ ﺍﻻﺳﻢ ﻭﺍﻟﺮﻓﻊ ﰲ ﺍﳋـﱪ‪،‬‬
‫ﷲ‬
‫ﷲ ﻳﻔﻌ ﹸﻞ ﻣـﺎ ﻳﺮﻳـﺪ‪ ،‬ﻭﻟﻌـ ﹼﻞ ﺍ َ‬ ‫ﺖ ﺍﳌﺴﺎﻓ ‪‬ﺮ ﻳﻌﻮﺩ‪ ،‬ﻭﻟﻜ ‪‬ﻦ ﺍ َ‬‫ﳓﻮ‪ِ :‬ﺇ ﹼﻥ ﳏﻤﺪﹰﺍ ﺭﺟ ﹲﻞ ﻓﺎﺿﻞ‪ ،‬ﻭﻟﻴ ‪‬‬
‫ﻳﺮ ‪‬ﺣﻤ‪‬ﻨﺎ‪ ،‬ﻭﻛﺄ ﹼﻥ ﺍﻟﺮﺟ ﹶﻞ ﺃﺳ ‪‬ﺪ‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪.( ٣٠٧ /١ ) .‬‬

‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﲨﻞ ﺍﻟﺰﺣﺎﺣﻲ‪ ،‬ﺍﺑﻦ ﻋﺼﻔﻮﺭ‪.( ٤٤٢ -٤٤١ /١ ) .‬‬
‫‪ -٣‬ﺍﻟﺒﻴﺖ ﻣﻦ ﺷﻮﺍﻫﺪ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،( ١٣٧ /٢ ) .‬ﻭﺍﻷﺯﻫﻴﺔ‪ ،‬ﺍﳍﺮﻭﻱ‪ ) .‬ﺹ ‪ ،( ٨٩‬ﻭﺷﺮﺡ ﺍﳌﻔـﺼﻞ‪ ،‬ﺍﺑـﻦ‬
‫ﻳﻌﻴﺶ‪.( ٥٨ /٨ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﲨﻞ ﺍﻟﺰﺟﺎﺟﻲ‪ ،‬ﺍﺑﻦ ﻋﺼﻔﻮﺭ‪.( ٤٤١ /١ ) .‬‬
‫‪ -٥‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺭﺻﻒ ﺍﳌﺒﺎﱐ‪ ،‬ﺍﳌﺎﻟﻘﻲ‪ ) .‬ﺹ ‪.( ٢٠٣‬‬
‫‪ -٧‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ) .‬ﺹ ‪.( ٢٠٤‬‬
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‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ِ  :‬ﺇﻥﱠ ﻓِﻴﻬ‪‬ﺎ ﹶﻗﻮ‪‬ﻣﹰﺎ ‪‬ﺟﺒ‪‬ﺎﺭِﻳ ‪‬ﻦ ‪.‬‬

‫ﳝﺘﻨﻊ ﺗﻘﺪﱘ ﺃﺧﺒﺎﺭ ﺍﳊﺮﻭﻑ ﺍﻟﻨﺎﺳﺨﺔ ﻋﻠﻰ ﺃﲰﺎﺋﻬﺎ‪ ،‬ﻣﺎ ﱂ ﻳﻜﻦ ﻇﺮﻓﹰﺎ ﺃﻭ ﺟـﺎﺭﹰﺍ ﻭﳎـﺮﻭﺭﹰﺍ‪.‬‬
‫ﻭﺍﻟﻌﻠﺔ ﰲ ﺫﻟﻚ ﺃﻥ ﻫﺬﻩ ﺍﳊﺮﻭﻑ ﺇﳕﺎ ﻋﻤﻠﺖ ﲝﻜﻢ ﺍﻟﺸﺒﻪ ﻭﱂ ﺗﺒﻠـﻎ ﰲ ﻗﻮ‪‬ـﺎ ﺃﻥ ﻳﻜـﻮﻥ‬
‫ﺣﻜﻤﻬﺎ ﺣﻜﻢ ﺍﻷﻓﻌﺎﻝ ﺍﻟﻨﺎﺳﺨﺔ‪ ،‬ﻷ‪‬ﺎ ﳌﺎ ﺗﺼﺮﻓﺖ ﰲ ﺃﻧﻔﺴﻬﺎ ﺗﺼﺮﻓﺖ ﰲ ﺃﺧﺒﺎﺭﻫﺎ ﺑﺎﻟﺘﻘـﺪﱘ‬
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‫ﳍﺎ ﻋﻠﻰ ﺃﲰﺎﺋﻬﺎ‪ ،‬ﻭﻋﻠﻴﻬﺎ ﰲ ﺃﻧﻔﺴﻬﺎ‪.‬‬
‫ﻓـ) ﻗﻮﻣﹰﺎ ( ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﺳﻢ ) ِﺇ ﹼﻥ ( ﻣﺆﺧﺮ‪ ،‬ﻭ) ﻓﻴﻬﺎ ( ﺟﺎﺭ ﻭﳎـﺮﻭﺭ ﻣﺘﻌﻠـﻖ‬
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‫ﺑﺎﳋﱪ‪ ،‬ﻭﻗﺪ ﺗﻘﺪﻡ ﻋﻠﻰ ﺍﻻﺳﻢ‪.‬‬
‫ﻭﺇﳕﺎ ﺟﺎﺯ ﺗﻘﺪﱘ ﺍﳋﱪ ﻇﺮﻓﹰﺎ ﻟﺘﻮﺳﻌﻬﻢ ﰲ ﺍﻟﻈﺮﻭﻑ ﻭﻣﺎ ﻧﺰﻝ ﻣﱰﻟﺘﻬﺎ ﻣﺎ ﻻ ﻳﺘﻮﺳﻊ ﰲ ﻏﲑﻫﺎ‪،‬‬
‫ﻑ ﰲ ﺍﻟﺘﻘـﺪﻳﺮ ﺟـﺎﺭ‬ ‫ﻭﻗﺪ ﺃﹸﺟﺮﻱ ﺍﳉﺎﺭ ﻭﺍ‪‬ﺮﻭﺭ ﳎﺮﻯ ﺍﻟﻈﺮﻑ ﳌﻨﺎﺳﺒﺔ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﺇﺫ ﻛﻞ ﻇﺮ ٍ‬
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‫ﻭﳎﺮﻭﺭ‪ ،‬ﻭﺍﳉﺎﺭ ﻭﺍ‪‬ﺮﻭﺭ ﳏﺘﺎﺝ ﺇﱃ ﺍﻟﻔﻌﻞ ﺃﻭ ﻣﻌﻨﺎﻩ ﻛﺎﺣﺘﻴﺎﺝ ﺍﻟﻈﺮﻑ‪.‬‬
‫ﻓﺈﻥ ﱂ ﻳﻜﻦ ﺍﳋﱪ ﻇﺮﻓﹰﺎ ﺃﻭ ﺟﺎﺭﹰﺍ ﻭﳎﺮﻭﺭﹰﺍ ﺍﻣﺘﻨﻊ ﺗﻘﺪﳝﻪ‪ ٥.‬ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ ﺳـﻴﺒﻮﻳﻪ‪ ) :‬ﻭﻻ‬
‫ﳚﻮﺯ ﺃﻥ ﺗﻘﻮﻝ‪ :‬ﺇ ﹼﻥ ﺃﺧﻮﻙ ﻋﺒﺪ‪‬ﺍﷲ‪ ،‬ﻋﻠﻰ ﺣ ‪‬ﺪ ﻗﻮﻟﻚ‪ِ :‬ﺇ ﹼﻥ ﻋﺒﺪ‪‬ﺍﷲ ﺃﺧﻮﻙ؛ ﻷ‪‬ﺎ ﻟﻴﺴﺖ ﺑﻔﻌﻞ‪،‬‬
‫ﻭﺇﳕﺎ ﺟ‪‬ﻌﻠﺖ ﲟﱰﻟﺘﻪ‪ ،‬ﻓﻜﻤﺎ ﻻ ﺗﺘﺼﺮﻑ ) ِﺇ ﹼﻥ ( ﻛﺎﻟﻔﻌﻞ‪ ،‬ﻛﺬﻟﻚ ﱂ ﳚﺰ ﻓﻴﻬﺎ ﻛﻞ ﻣﺎ ﳚﻮﺯ ﻓﻴﻪ‬
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‫ﻭﱂ ﺗﻘ ‪‬ﻮ ﻗﻮﺗﻪ (‪.‬‬
‫ﻓﻌﻠﺔ ﺍﳌﻨﻊ ﻛﻮﻥ ﻫﺬﻩ ﺍﳊﺮﻭﻑ ﻏﲑ ﻣﺘﺼﺮﻓﺔ‪ ،‬ﺇﺫ ﻻ ﳚﻲﺀ ﻣﻨﻬﺎ ﻓﺎﻋِـﻞ ﻭﻻ ﻳﻔﻌـﻞ ﲞـﻼﻑ‬
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‫) ﻛﺎﻥ ( ﺍﻟﱵ ﻳﺄﰐ ﻣﻨﻬﺎ ﻳﻜﻮﻥ‪ ،‬ﻭﻛﻦ ﻭﻛﺎﺋﻦ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﳊﺮﻭﻑ ﻓﺮﻉ ﰲ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ) ﻛﺎﻥ ( ﺍﻟﻨﺎﻗﺼﺔ‪ ،‬ﻓﻬﻲ ﻋﺎﻣﻠﺔ ﲝﻜﻢ ﺍﻟـﺸﺒﻪ ﻻ ﲝـﻖ‬
‫ﺍﻷﺻﻞ‪.‬‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٢١٩ /١ ) .‬ﺍﳌﺎﺋﺪﺓ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.( ٢٢‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٢١٩ /١ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻋﺮﺍﺑﻪ‪ ،‬ﺍﻟﺰﺟﺎﺝ‪ ،( ١٣٢ /٢ ) .‬ﻭﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٢١٩ /١ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﻜﺎﻓﻴﺔ‪ ،‬ﺍﻟﺮﺿﻲ‪ ،( ١١١ -١١٠ /١ ) .‬ﻭﺷﺮﺡ ﺍﳉﻤﻞ‪ ،‬ﺍﺑﻦ ﻋﺼﻔﻮﺭ‪.( ٤٤٧ /١ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪ ،( ١٠٩ /٤ ) .‬ﻭﺍﻷﺻﻮﻝ‪ ،‬ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ‪ ،( ٢٣١ /١ ) .‬ﻭﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈـﺴﺒﺔ‪ ،‬ﺍﺑـﻦ‬
‫ﺑﺎﺑﺸﺎﺫ‪ ،( ٢١٩ /١ ) .‬ﻭﺭﺻﻒ ﺍﳌﺒﺎﱐ‪ ،‬ﺍﳌﺎﻟﻘﻲ‪ ) .‬ﺹ ‪.( ١٩٩‬‬
‫‪ -٦‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪.( ٥٩ /١ ) .‬‬
‫‪ -٧‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪.( ١٠٩ /٤ ) .‬‬
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‫ﻭﻫﺬﺍ ﻣﻌﲎ ﻗﻮﻝ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ) :‬ﺇ ﹼﻥ ﻫﺬﻩ ﺍﳊﺮﻭﻑ ﺇﳕﺎ ﻋﻤﻠﺖ ﲝﻜﻢ ﺍﻟﺸﺒﻪ‪ ،‬ﻭﱂ ﻳﺒﻠﻎ ﻣﻦ ﻗﻮ‪‬ﺎ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﺣﻜﻤﻬﺎ ﺣﻜﻢ ) ﻛﺎﻥ ﻭﺃﺧﻮﺍ‪‬ﺎ ( ﺍﻟﱵ ﻫﻲ ﺃﻓﻌﺎﻝ‪ ،‬ﻷ‪‬ﺎ ﳌﺎ ﺗﺼﺮﻓﺖ ﰲ ﺃﻧﻔـﺴﻬﺎ‬
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‫ﺗﺼﺮﻓﺖ ﰲ ﺃﺧﺒﺎﺭﻫﺎ ﺑﺎﻟﺘﻘﺪﱘ ﻋﻠﻰ ﺃﲰﺎﺋﻬﺎ (‪.‬‬
‫ﻓﺎﳊﺮﻭﻑ ﺍﻟﻨﺎﺳﺨﺔ ﻋﻤﻠﺖ ﲝﻜﻢ ﺷﺒﻬﻬﺎ ﺑﺎﻷﻓﻌﺎﻝ‪ ،‬ﻓﻬﻲ ﻓﺮﻉ ﻣﻦ ﺍﻷﺻﻞ‪ ،‬ﻭﺍﻟﻔﺮﻉ ﺃﺿﻌﻒ‬
‫ﻣﻦ ﺍﻷﺻﻞ‪ ٢،‬ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﻣﻨﻊ ﺗﻘﺪﱘ ﺃﺧﺒﺎﺭﻫﺎ ﻋﻠﻰ ﺃﲰﺎﺋﻬﺎ ﺑﺎﺳﺘﺜﻨﺎﺀ ﻛﻮﻥ ﺍﳋﱪ ﻇﺮﻓـﹰﺎ ﺃﻭ‬
‫ﺟﺎﺭﹰﺍ ﻭﳎﺮﻭﺭﺍﹰ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﻫﺬﻩ ﺍﳊﺮﻭﻑ ﺍﻟﻨﺎﺳﺨﺔ ﻻ ﺗﻌﻤﻞ ﰲ ﻟﻔﻆ ﺍﳋﱪ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﻌﺎﻣﻞ ﻓﻴـﻪ‬
‫ﻣﻌﲎ ﺍﻻﺳﺘﻘﺮﺍﺭ‪.‬‬
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‫ﻗﺎﻝ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ) :‬ﻓﺈﺫﺍ ﻗﻠﺖ‪ :‬ﹶﺇ ﹼﻥ ﻋﻨﺪﻙ ﺯﻳﺪﺍﹰ‪ ،‬ﻓﺘﻘﺪﻳﺮﻩ‪ِ :‬ﺇ ﹼﻥ ﻋﻨﺪﻙ ﺯﻳﺪﹰﺍ ﻣﺴﺘﻘ ‪‬ﺮ (‪.‬‬
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‫ﻭﻋﻠﻰ ﺫﻟﻚ ﻳﻜﻮﻥ ﺍﻟﺘﻘﺪﻳﺮ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‪ِ :‬ﺇ ﹼﻥ ﻓﻴﻬﺎ ﻗﻮﻣﹰﺎ ﺟﺒﺎﺭﻳﻦ ﻣﻘﻴﻤﻮﻥ‪.‬‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،( ٢١٩ /١ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺭﺻﻒ ﺍﳌﺒﺎﱐ‪ ،‬ﺍﳌﺎﻟﻘﻲ‪ ) .‬ﺹ ‪.( ١٩٩‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪ ) .‬ﺹ ‪.( ١٥٠‬‬
‫‪ -٣‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٢٢٠ /١ ) .‬‬
‫‪ -٤‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.‬‬

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 ‫ﻣﺒﺤﺚ ﺍﳊﺮﻭﻑ ﺍﻟﱵ ﺗﻨﺼﺐ ﺍﻟﻔﻌﻞ ﺍﳌﻀﺎﺭﻉ‪:‬‬

‫ﺗﻨﺎﻭﻝ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺍﻷﺣﺮﻑ ﺍﻟﱵ ﺗﻨﺼﺐ ﺍﻟﻔﻌﻞ ﺍﳌﻀﺎﺭﻉ‪ ،‬ﻭﻋﺪ‪‬ﻫﺎ ﺗﺴﻌﺔ ﺣـﺮﻭﻑ‪ ،‬ﻭﻫـﻲ‪:‬‬
‫) ﹶﺃ ﹾﻥ ( ﺍﳋﻔﻴﻔﺔ ﺍﳌﺼﺪﺭﻳﺔ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻗﺒﻠﻬﺎ ﻓﻌﻞ ﻃﻤﻊ ﻭﺇﺷﻔﺎﻕ‪ ،‬ﻭ) ﻟﻦ ( ﻭﻣﻌﻨﺎﻫـﺎ ﺍﻟﻨﻔـﻲ‪،‬‬
‫ﻭ) ﺇﺫﻥ ( ﻭﻣﻌﻨﺎﻫﺎ ﺍﳉﻮﺍﺏ ﻭﺍﳉﺰﺍﺀ‪ ،‬ﻭ) ﻛﻲ ( ﻭﻣﻌﻨﺎﻫﺎ ﺍﻟﻐﺮﺽ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﺘﻌﻠﻴﻞ‪ ،‬ﻭ) ﺣﱴ (‪ ،‬ﺇﺫﺍ‬
‫ﻛﺎﻧﺖ ﲟﻌﲎ ) ﻛﻲ (‪ ،‬ﺃﻭ) ﺇﱃ ﹶﺃ ﹾﻥ (‪ ،‬ﻭ) ﺍﻟﻔﺎﺀ ( ﺇﺫﺍ ﻛﺎﻧﺖ ﺟﻮﺍﺑﹰﺎ ﻻﺳـﺘﻔﻬﺎﻡ‪ ،‬ﺃﻭ ﺃﻣـﺮ‪ ،‬ﺃﻭ‬
‫‪‬ﻲ‪ ،‬ﺃﻭ ﺟﺤﺪ‪ ،‬ﺃﻭ ‪‬ﻋﺮ‪‬ﺽ‪ ،‬ﺃﻭ ﲤﻦ‪ ،‬ﺃﻭ ﲢﻀﻴﺾ‪ ،‬ﺃﻭ ﺩﻋﺎﺀ‪ .‬ﻭ) ﺍﻟﻮﺍﻭ ( ﺇﺫﺍ ﻛﺎﻧﺖ ﺟﻮﺍﺑﹰﺎ ﲟﻌﲎ‬
‫ﺍﳉﻤﻊ‪ - ،‬ﺃﻱ‪ :‬ﻭﺍﻭ ﺍﳌﻌﻴﺔ ‪ ،-‬ﻭ) ﺃﻭ ( ﺇﺫﺍ ﻛﺎﻧﺖ ﲟﻌﲎ ) ﺇﻻ ﺃﻥ (‪ ،‬ﻭ) ﺍﻟﻼﻡ ( ﰲ ﺍﳌﻮﺟـﺐ‬
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‫ﻭﻏﲑﻩ‪.‬‬
‫ﻭﻗﺪ ﺟﻌﻞ ﺩﻭﺭﺍﻥ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﺣﻮﻝ ) ﹶﺃ ﹾﻥ ( ﻷ‪‬ﺎ ﻫﻲ ﺃﺻﻞ ﺍﻟﺒﺎﺏ‪ ،‬ﻭﻷ‪‬ﺎ ﺍﻟﺪﺍﺋﺮﺓ ﺍﻟﻜـﺜﲑﺓ‬
‫ﺍﻻﺳﺘﻌﻤﺎﻝ ﻇﺎﻫﺮﺓ ﻭﻣﻘﺪﺭﺓ‪ .‬ﰒ ﺃﺧﺬ ﻳﺘﺤﺪﺙ ﻋﻦ ﺃﺣﻜﺎﻡ ﻫﺬﻩ ﺍﳊﺮﻭﻑ‪ ٢،‬ﻟﻴﺼﻞ ﰲ ﺣﺪﻳﺜﻪ‬
‫ﺇﱃ ﺍﻷﻓﻌﺎﻝ ﺍﻟﻮﺍﻗﻌﺔ ﻗﺒﻞ ) ﹶﺃ ﹾﻥ (‪ ،‬ﻓﻬﻲ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪:‬‬
‫ﺐ ﱄ‪،‬‬ ‫ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ :‬ﺃﻓﻌﺎﻝ ﻃﻤﻊ ﻭﺇﺷﻔﺎﻕ‪ ،‬ﻭﻣﺜﹼﻞ ﳍﺎ‪ :‬ﺃﻃﻤ ‪‬ﻊ ﹶﺃ ﹾﻥ ﺗﻐﻔ ‪‬ﺮ ﱄ‪ ،‬ﻭﺃﺭﺟﻮ ﺃﻥ ‪‬ـ ‪‬‬
‫ﻑ ﺃﻥ ﺗﻔﻮﺗ‪‬ﲏ‪ ،‬ﻭﺃﹸﺷﻔ ‪‬ﻖ ﺃﻥ ﻳﺘﻐ ‪‬ﲑ ﻋﻠ ‪‬ﻲ‪.‬‬
‫ﻭﺃﺧﺎ ‪‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻓﻌﺎﻝ ﻋﻠﻢ ﻭﻳﻘﲔ‪ ،‬ﻓﺘﻜﻮﻥ ) ﹶﺃ ﹾﻥ ( ﻣﻊ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﳐﻔﻔ ﹰﺔ ﻣﻦ ﺍﻟﺜﻘﻴﻠـﺔ‪ ،‬ﻭﻻ‬
‫ﺐ‪.‬‬
‫ﺗﻌﻤﻞ ﻓﻴﻬﺎ ﺍﻟﻨﺼﺐ‪ ،‬ﻭﻣﺜﹼﻞ ﳍﺎ ﺑـ‪ :‬ﺃﻋﻠ ‪‬ﻢ ﹶﺃ ﹾﻥ ﺳﺘﻘﻮﻡ‪ ،‬ﻭﺃﲢﻘ ‪‬ﻖ ﹶﺃ ﹾﻥ ﺳﺘﻔﻠﺢ‪ ،‬ﻭﺃﺭﻯ ﺃﻥ ﻻ ﳜﻴ ‪‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻓﻌﺎﻝ ﺍﳊﺴﺒﺎﻥ ﻭﺍﻟﻈﻦ‪ .‬ﻭﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﻳﺼﺢ ﻓﻴﻬﺎ ﺍﻷﻣﺮﺍﻥ‪ ،‬ﻷﻥ ﰲ ﺍﳊﺴﺒﺎﻥ‬
‫ﻭﺍﻟﻈﻦ ﺿﺮﺑﹰﺎ ﻣﻦ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺿﺮﺑﹰﺎ ﻣﻦ ﺍﻟﺸﻚ‪ ،‬ﻓﻴﺠﻮﺯ ﺃﻥ ﻳﻘﻊ ﺑﻌﺪ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ) ﹶﺃ ﹾﻥ ( ﺍﻟﻨﺎﺻﺒﺔ‬
‫ﻟﻸﻓﻌﺎﻝ ﻭﺍﻟﻨﺎﺻﺒﺔ ﻟﻸﲰﺎﺀ‪ .‬ﻭﺗﻜﻮﻥ ﺍﳌﺨﻔﻔﺔ ﻣﻦ ﺍﻟﺜﻘﻴﻠﺔ‪ ٣.‬ﻓﻴ‪‬ﻘﺎﻝ‪ :‬ﻇﻨﻨ ‪‬‬
‫ﺖ ﹶﺃ ﹾﻥ ﻳﻘﻮﻡ‪ ،‬ﻭﺍﻟﺘﻘـﺪﻳﺮ‬
‫ﺖ ﹶﺃ‪‬ﻧ ‪‬ﻪ ِﻳﻘﹸﻮﻡ‪ ،‬ﻓﺨ‪‬ﻔﻔﺖ ) ﹶﺃ ﹼﻥ ( ﻭﺣﺬﻑ ﺍﲰﻬﺎ‪ ،‬ﻭﺑﻘﻲ ﺧﱪﻫﺎ‪ ،‬ﻭﻫـﻮ‬ ‫ﰲ ﺣﺎﻟﺔ ﺍﻟﺮﻓﻊ ﻫﺬﻩ‪ :‬ﻇﻨﻨ ‪‬‬
‫‪٤‬‬
‫ﺖ ﹶﺃ ﹾﻥ ﻳﻘﻮ ‪‬ﻡ‪.‬‬
‫ﺍﻟﻔﻌﻞ ﻭﻓﺎﻋﻠﻪ‪ .‬ﻭﰲ ﺣﺎﻟﺔ ﺍﻟﻨﺼﺐ‪ :‬ﻇﻨﻨ ‪‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٢٢٦ /١ ) .‬‬

‫‪ -٢‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.( ٢٢٧ /١ ) .‬‬
‫‪ -٣‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.( ٢٣٠ /١ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ ﻋﻠﻰ ﺃﻟﻔﻴﺔ ﺍﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﺍﺑﻦ ﻋﻘﻴﻞ‪.( ٣١٥ /٢ ) .‬‬
‫‪١٦٨‬‬
‫ﻭ ﻣﻦ ﻫﺬﻩ ﺍﳊﺮﻭﻑ ﻣﺎ ﻳﻌﻤﻞ ﺍﻟﻨﺼﺐ ﺑﻨﻔﺴﻪ ﰲ ﺍﻟﻔﻌﻞ ﺍﳌﻀﺎﺭﻉ ﺑﻌﺪﻩ‪ ١،‬ﻭﻫﻲ‪ :‬ﹶﺃﻥﹾ‪ ،‬ﳓـﻮ‪:‬‬
‫ﷲ ﻛﻲ ﻳﻐﻔـ ‪‬ﺮ ﱄ‪ .‬ﻭﺇِﺫﻥﹾ‪،‬‬ ‫ﺕﺍ َ‬ ‫ﺃﹸﺭﻳ ‪‬ﺪ ﹶﺃ ﹾﻥ ﺗﻘﻮﻡ‪ ،‬ﻭﹶﻟﻦ‪ ،‬ﳓﻮ‪ :‬ﻟﻦ ﻳﻨﺠ ‪‬ﺢ ﺍﳌﻬﻤﻞﹸ‪ ،‬ﻭﻛﻲ‪ ،‬ﳓﻮ‪ :‬ﺩﻋﻮ ‪‬‬
‫ﻚ‪.‬‬
‫ﳓﻮ‪ :‬ﺇﺫ ﹾﻥ ﹸﺃ ﹾﻛ ِﺮ ‪‬ﻣﻚ‪ ،‬ﺟﻮﺍﺑﹰﺎ ﳌﻦ ﻗﺎﻝ‪ :‬ﺁﺗﻴ ‪‬‬
‫ﻭﻳ‪‬ﺸﺘﺮﻁ ﰲ ) ﺇﺫﻥ ( ﻛﻲ ﻳ‪‬ﻨﺼﺐ ﺍﻟﻔﻌﻞ ﺍﳌﻀﺎﺭﻉ ﺑﻌﺪﻫﺎ‪ ،‬ﺃﻥ ﻳﻜﻮﻥ ﳍﺎ ﺍﻟﺼﺪﺍﺭﺓ ﰲ ﺍﻟﻜﻼﻡ‪.‬‬
‫ﷲ ﺃﹸﻛ ‪‬ﺮ ‪‬ﻣﻚ‪ ،‬ﺟﻮﺍﺑﹰﺎ ﳌﻦ ﻗﺎﻝ‪:‬‬
‫ﻭﺃﻻ ‪‬ﻳﻔﺼﻞ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﻣﻨﺼﻮ‪‬ﺎ ﺑﻔﺎﺻﻞ ﺇﻻ ﺍﻟﻘﺴﻢ‪ ،‬ﳓﻮ‪ :‬ﺇﺫﻥ ﻭﺍ ِ‬
‫‪٢‬‬
‫ﺃﺯﻭﺭ‪‬ﻙ‪ ،‬ﻭﻣﻨﻪ ﺷﻌﺮﹰﺍ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﺐ‪.‬‬
‫ﺸﻴ ِ‬
‫ﺐ ﺍﻟﻄﹼﻔ ﹶﻞ ﻣِﻦ ﻗ ‪‬ﺒ ِﻞ ﺍﳌ ِ‬
‫ﺗ‪‬ﺸﻴ ‪‬‬ ‫ﺏ‬
‫ﷲ ﻧ ‪‬ﺮ ِﻣ‪‬ﻴ ‪‬ﻬ ‪‬ﻢ ‪‬ﲝ ‪‬ﺮ ٍ‬
‫ِﺇ ﹶﺫ ﹾﻥ ﻭﺍ ِ‬
‫ﺣﻴﺚ ﻋﻤﻠﺖ ) ﺇِﺫﻥ ( ﺍﻟﻨﺼﺐ ﰲ ﺍﻟﻔﻌﻞ ﺍﳌﻀﺎﺭﻉ ﺑﻌﺪﻫﺎ ) ﻧﺮﻣﻴ‪‬ﻬﻢ ( ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﻔـﺼﻞ‬
‫ﷲ (‪.‬‬ ‫ﺑﺎﻟﻘﺴﻢ ) ﻭﺍ ِ‬
‫ﻭﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻔﻌﻞ ﺩﺍ ﹰﻻ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺒﺎﻝ‪ .‬ﻛﻤﺎ ﰲ ﺍﳌﺜﺎﻝ ﺍﻟﺴﺎﺑﻖ‪.‬‬
‫ﻭﻣﻦ ﻫﺬﻩ ﺍﳊﺮﻭﻑ ﻣﺎ ﻳﻨﺘﺼﺐ ﺍﻟﻔﻌﻞ ﺍﳌﻀﺎﺭﻉ ﺑﻌﺪﻫﺎ ﺑﺄﻥ ﻣﻀﻤﺮﺓ ﻭﺟﻮﺑﹰﺎ ﻻ ﺑﻨﻔﺴﻬﺎ‪ ٣،‬ﻭﻫﻲ‪:‬‬
‫ﺣﱴ‪ ،‬ﻭﻻﻡ ﺍﳉﺤﻮﺩ‪ ،‬ﻭﺃﻭ ﺍﻟﱵ ﲟﻌﲎ ) ﺇﱃ ( ﺃﻭ ) ﺇﻻ (‪ ،‬ﻭﻭﺍﻭ ﺍﳌﻌﻴﺔ‪ ،‬ﻭﻓﺎﺀ ﺍﻟﺴﺒﺒﻴﺔ ﺍﳌﺴﺒﻮﻗﺘﺎﻥ‬
‫ﺑﻨﻔﻲ ﺃﻭ ﻃﻠﺐ‪.‬‬
‫ﻼ‪.‬‬
‫ﺃﻣﺎ ) ﺣﱴ ( ﻓﺴﻴﺄﰐ ﺍﳊﺪﻳﺚ ﻋﻨﻬﺎ ﻣﻔﺼ ﹰ‬
‫ﻭﺃﻣﺎ ﻻﻡ ﺍﳉﺤﻮﺩ‪ ،‬ﻓﻴ‪‬ﺸﺮﻁ ﺃﻥ ﺗﻜﻮﻥ ﻣﺴﺒﻮﻗﺔ ﺑﻜﻮﻥ ﻣﻨﻔﻲ‪ ،‬ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻭﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﺍﻟﱠﻠ ‪‬ﻪ‬
‫ﺏ ( ﻣﻨﺼﻮﺏ ﺑﺄﻥ ﻣﻀﻤﺮﺓ ﻭﺟﻮﺑﹰﺎ ﺑﻌﺪ ﻻﻡ‬ ‫ﺖ ﻓِﻴ ِﻬ ‪‬ﻢ (‪ ٤.‬ﻓﺎﻟﻔﻌﻞ ﺍﳌﻀﺎﺭﻉ ) ﻟﻴ‪‬ﻌ ﹼﺬ ‪‬‬
‫ِﻟ‪‬ﻴ ‪‬ﻌ ﱢﺬ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﹶﺃ‪‬ﻧ ‪‬‬
‫ﺍﳉﺤﻮﺩ‪ ،‬ﻭﻟﻴﺲ ﺑﺎﻟﻼﻡ ﻧﻔﺴﻬﺎ‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪ ،( ٢١ -٢٠ /٢ ) .‬ﻭﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ،(١٥٥ -١٤٨ ) .‬ﻭﺷﺮﺡ ﺷـﺬﻭﺭ‬
‫ﺍﻟﺬﻫﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ) .‬ﺹ ‪ ،( ٣٧٤ -٣٧١‬ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ‪ ،‬ﺍﺑﻦ ﻋﻘﻴﻞ‪.( ٣١٧ -٣١٥ ) .‬‬
‫‪ -٢‬ﺍﻟﺒﻴﺖ ﳊﺴﺎﻥ ﺑﻦ ﺛﺎﺑﺖ‪ .‬ﻭﻫﻮ ﻣﻦ ﺷﻮﺍﻫﺪ‪ :‬ﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ) .‬ﺹ ‪ ،( ٥٩ ،٥٨‬ﻭﺷﺮﺡ ﺍﻟﺘﺼﺮﻳﺢ‪،‬‬
‫ﺧﺎﻝ ﺍﻷﺯﻫﺮﻱ‪ ،( ٢٣٥ /٢ ) .‬ﻭﺷﺮﺡ ﺍﻷﴰﻮﱐ‪.( ٥١٨ /٣ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ ﻫﺬﻩ ﺍﳌﻮﺍﺿـﻊ ﰲ‪ :‬ﺍﻟﻜﺘـﺎﺏ‪ ،‬ﺳـﻴﺒﻮﻳﻪ‪ ،( ٤٤ -٤١ /٣ ) .‬ﻭ ) ‪ ،( ٤٨ -٤٦‬ﻭﺍﳌﻘﺘـﻀﺐ‪ ،‬ﺍﳌـﱪﺩ‪.‬‬
‫) ‪ ،( ٢٩ -٢٥ /٢‬ﻭﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ،( ١٩٠ -١٧٠ ) .‬ﻭﺷﺮﺡ ﺷـﺬﻭﺭ ﺍﻟـﺬﻫﺐ‪ ،‬ﺍﺑـﻦ ﻫـﺸﺎﻡ‪.‬‬
‫) ﺹ ‪ ،( ٣٨٧ -٣٨٤‬ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ‪ ،‬ﺍﺑﻦ ﻋﻘﻴﻞ‪ ،( ٣٢٧ -٣١٩ ) .‬ﻭﺷﺮﺡ ﺍﻟﺘـﺼﺮﻳﺢ‪ ،‬ﺧﺎﻟـﺪ ﺍﻷﺯﻫـﺮﻱ‪.‬‬
‫) ‪.( ٢٤٣ -٢٣٦ /٢‬‬
‫‪ -٤‬ﺍﻷﻧﻔﺎﻝ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.( ٣٣‬‬
‫‪١٦٩‬‬
 ‫‪١‬‬
‫ﻭ) ﺃﻭ ( ﺍﻟﱵ ﲟﻌﲎ ) ﺇﱃ (‪ ،‬ﳓﻮ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﺕ ﺍﻵﻣﺎ ﹸﻝ ِﺇﻻﹼ ﹶﻟﺼ‪‬ﺎﺑ ِﺮ ‪.‬‬
‫ﹶﻓﻤ‪‬ﺎ ﺍ‪‬ﻧﻘﹶﺎﺩ ِ‬ ‫ﺐ ﺃﻭ ﹸﺃ ‪‬ﺩﺭِ ‪‬ﻙ ﺍﳌﲎ‬
‫ﺴ ِﻬ ﹶﻠﻦ‪ ‬ﺍﻟﺼ‪ ‬ﻌ ‪‬‬
‫َﻷﺳ‪‬ﺘ ‪‬‬
‫ﺣﻴﺚ ﻧﺼﺐ ﺍﻟﻔﻌﻞ ﺍﳌﻀﺎﺭﻉ ) ﺃﹸﺩﺭ ‪‬ﻙ ( ﺑﺄﻥ ﻣﻀﻤﺮﺓ ﻭﺟﻮﺑﹰﺎ ﺑﻌﺪ ) ﺃﻭ ( ﺍﻟﱵ ﲟﻌﲎ ) ﺇﱃ (‪،‬‬
‫‪٢‬‬
‫ﻭﺍﳌﻌﲎ‪ :‬ﺇﱃ ﺃﻥ ﺃﹸﺩﺭ ‪‬ﻙ ﺍﳌﲎ‪ .‬ﻭﻗﺪ ﺗﻜﻮﻥ ) ﺃﻭ ( ﲟﻌﲎ ) ِﺇ ﹼﻻ (‪ ،‬ﳓﻮ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﺕ ﹸﻛﻌ‪‬ﻮﺑ‪‬ﻬﺎ ﺃﻭ ﺗﺴ‪‬ﺘﻘﻴﻤﺎ ‪.‬‬
‫ﺴ ‪‬ﺮ ‪‬‬
‫ﻛ‪‬‬ ‫ﺕ ﹶﻗﻨ‪‬ﺎ ﹶﺓ ﻗﻮ ِﻡ‬
‫ﺖ ﺇِﺫﺍ ﹶﻏ ‪‬ﻤ ‪‬ﺰ ‪‬‬
‫ﻭﻛ ‪‬ﻨ ‪‬‬
‫ﺣﻴﺚ ﻧﺼﺐ ﺍﻟﻔﻌﻞ ﺍﳌﻀﺎﺭﻉ ) ﺃﻭ ﺗﺴﺘﻘﻴﻤﺎ ( ﺑﺄﻥ ﻣﻀﻤﺮﺓ ﻭﺟﻮﺑﹰﺎ ﺑﻌﺪ ) ﺃﻭ ( ﺍﻟـﱵ ﲟﻌـﲎ‬
‫) ِﺇ ﹼﻻ (‪ ،‬ﻭﺍﳌﻌﲎ‪ :‬ﺇﻻ ﺃﻥ ﺗﺴﺘﻘﻴﻢ‪.‬‬
‫ﻭﻣﻦ ﻣﻮﺍﺿﻊ ﻧﺼﺐ ﺍﻟﻔﻌﻞ ﺍﳌﻀﺎﺭﻉ ﻭﺟﻮﺑﹰﺎ‪ :‬ﺑﻌﺪ ﻓﺎﺀ ﺍﻟﺴﺒﺒﻴﺔ ﺍﳌﺴﺒﻮﻗﺔ ﺑﻨﻔﻲ‪ ،‬ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫) ﻻ ‪‬ﻳ ﹾﻘﻀ‪‬ﻰ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﹶﻓ‪‬ﻴﻤ‪‬ﻮﺗ‪‬ﻮﺍ (‪ ٣،‬ﻓﺎﻟﻔﻌﻞ ﺍﳌﻀﺎﺭﻉ ) ﻓﻴﻤﻮﺗﻮﺍ ( ﻧ‪‬ﺼﺐ ﺑﺄﻥ ﻣﻀﻤﺮﺓ ﻭﺟﻮﺑﹰﺎ ﺑﻌﺪ‬
‫ﻓﺎﺀ ﺍﻟﺴﺒﺒﻴﺔ ﺍﳌﺴﺒﻮﻗﺔ ﺑﻨﻔﻲ ﻭﻫﻮ ) ﻻ (‪ .‬ﻭﻗﺪ ﺗ‪‬ﺴﺒﻖ ﻫﺬﻩ ﺍﻟﻔﺎﺀ ﺑﻄﻠﺐ‪ ،‬ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻭ‪‬ﻻ‬
‫ﺤ ﱠﻞ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ (‪ ٤.‬ﻓﺎﻟﻔﻌﻞ ﺍﳌﻀﺎﺭﻉ ) ﻓﻴﺤ ﱠﻞ ( ﻣﻨﺼﻮﺏ ﺑﺄﻥ ﻣﻀﻤﺮﺓ ﻭﺟﻮﺑﹰﺎ ﺑﻌـﺪ‬ ‫‪‬ﺗ ﹾﻄ ‪‬ﻐﻮ‪‬ﺍ ﻓِﻴ ِﻪ ﹶﻓ‪‬ﻴ ِ‬
‫ﻓﺎﺀ ﺍﻟﺴﺒﺒﻴﺔ ﺍﳌﺴﺒﻮﻗﺔ ﺑﻨﻬﻲ ﻭﻫﻮ ) ﻭﻻ (‪.‬‬
‫ﻭﻳﻨﺼﺐ ﺍﻟﻔﻌﻞ ﺍﳌﻀﺎﺭﻉ ﺑﺄﻥ ﻣﻀﻤﺮﺓ ﻭﺟﻮﺑﹰﺎ ﺑﻌﺪ ﻭﺍﻭ ﺍﳌﻌﻴﺔ ﺍﳌﺴﺒﻮﻗﺔ ﺑﻨﻔﻲ‪ ،‬ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫‪٦‬‬
‫) ‪‬ﻭﹶﻟﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﻌﹶﻠ ِﻢ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺟ‪‬ﺎ ‪‬ﻫﺪ‪‬ﻭﺍ ِﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ﺍﻟﺼ‪‬ﺎِﺑﺮِﻳ ‪‬ﻦ(‪ ٥،‬ﺃﻭ ﻃﻠﺐ‪ ،‬ﳓﻮ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﺖ ‪‬ﻋ ِﻈﻴ ‪‬ﻢ ‪.‬‬
‫ﻚ ﺇِﺫﺍ ﹶﻓﻌ ﹾﻠ ‪‬‬
‫ﻋﹶﺎ ‪‬ﺭ ‪‬ﻋﻠﻴ ‪‬‬ ‫ﰐ ﻣ ﹾﺜ ﹶﻠ ‪‬ﻪ‬
‫ﻻ ‪‬ﺗ ‪‬ﻨ ‪‬ﻪ ﻋ ‪‬ﻦ ﺧ‪‬ﻠ ٍﻖ ﻭ‪‬ﺗ ﹾﺄ ﹶ‬

‫‪ -١‬ﱂ ﻳ‪‬ﻨﺴﺐ ﻟﻘﺎﺋﻞ ﻣﻌﲔ‪ .‬ﻭﻫﻮ ﻣﻦ ﺷﻮﺍﻫﺪ‪ :‬ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ،( ١٧٢ /٤ ) .‬ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ‪ ،‬ﺍﺑـﻦ‬
‫ﻋﻘﻴﻞ ) ‪ ،( ٣١٩ /٢‬ﻭﺍﳍﻤﻊ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪.( ٣٨٤ /٢ ) .‬‬
‫‪ -٢‬ﻫﻮ ﺯﻳﺎﺩ ﺍﻷﻋﺠﻢ‪ .‬ﻭﻫﻮ ﻣﻦ ﺷﻮﺍﻫﺪ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،( ٤٨ /٣ ) .‬ﻭﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪ ،( ٢٩ /٢ ) .‬ﻭﺷـﺮﺡ‬
‫ﺷﺬﻭﺭ ﺍﻟﺬﻫﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ) .‬ﺹ ‪.( ٣٨٧ ، ٣٨٦‬‬
‫‪ -٣‬ﻓﺎﻃﺮ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.( ٣٦‬‬
‫‪ -٤‬ﻃﻪ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.( ٨١‬‬
‫‪ -٥‬ﺁﻝ ﻏﻤﺮﺍﻥ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.( ١٤٢‬‬
‫‪ -٦‬ﺍﺧﺘ‪‬ﻠﻒ ﰲ ﻧﺴﺒﺔ ﻫﺬﺍ ﺍﻟﺒﻴﺖ‪ ،‬ﻓﻨﺴﺒﻪ ﺳﻴﺒﻮﻳﻪ ﺇﱃ ﺍﻷﺧﻄﻞ‪ .‬ﺍﻟﻜﺘﺎﺏ‪ ،( ٤٢ /٣ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﻟﻔﺼﻮﻝ ﺍﳌﻔﻴﺪﺓ‪ ،‬ﺍﻟﻌﻼﺋﻲ‪.‬‬
‫) ﺹ ‪ .( ٢٠٩‬ﻭﻧﺴﺒﻪ ﺍﳋﻠﻴﻞ ﺑﻦ ﺃﲪﺪ ﺇﱃ ﺍﳌﺘﻮﻛﻞ ﺍﻟﻜﻨﺎﱐ‪ .‬ﺍﳉﻤﻞ ﰲ ﺍﻟﻨﺤﻮ‪ ) .‬ﺹ ‪ .( ٩٦‬ﻭﻧﺴﺒﻪ ﺣﺎﻟﺪ ﺍﻷﺯﻫـﺮﻱ‪،‬‬
‫ﻭﺍﻟﺴﻴﻮﻃﻲ ﺇﱃ ﺃﰊ ﺍﻷﺳﻮﺩ ﺍﻟﺪﺅﱄ‪ .‬ﻳﻨﻈﺮ‪ :‬ﻣﻮﺻﻞ ﺍﻟﻄﻼﺏ‪ ) .‬ﺹ ‪ ،( ١٤٤‬ﻭﺍﳍﻤﻊ‪ ،‬ﺍﻟـﺴﻴﻮﻃﻲ‪ ) .‬ﺹ ‪.( ٣٩٣ /٢‬‬
‫ﻭﻫﻮ ﺑﻼ ﻧﺴﺒﺔ ﰲ‪ :‬ﺍﻟﻠﻤﻊ‪ ،‬ﺍﺑﻦ ﺟﲏ‪ ) .‬ﺹ ‪ ،( ١٢٩‬ﻭﺣﺮﻭﻑ ﺍﳌﻌﺎﱐ‪ ،‬ﺍﻟﺰﺟﺎﺟﻲ‪ ) .‬ﺹ ‪ ،( ٣٨‬ﻭﺍﻟﻠﺒﺎﺏ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.‬‬
‫) ‪ ،( ٤١ /٢‬ﻭﺷﺮﺡ ﺷﺬﻭﺭ ﺍﻟﺬﻫﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ) .‬ﺹ ‪ .( ٤٠٢‬ﻭﻧﺴﺒﻪ ﳏﻘﻖ ﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ ﻟﺪﺛﺎﺭ ﺑـﻦ ﺷـﻴﺒﺎﻥ‬
‫ﺍﻟﻨﻤﺮﻱ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ‪ ،‬ﺍﺑﻦ ﻋﻘﻴﻞ‪.( ٣٢٥ /٢ ) .‬‬
‫‪١٧٠‬‬
‫ﰐ ( ﻣﻨﺼﻮﺏ ﺑﺄﻥ ﻣﻀﻤﺮﺓ ﻭﺟﻮﺑﹰﺎ ﺑﻌﺪ ﻭﺍﻭ ﺍﳌﻌﻴﺔ ﺍﳌـﺴﺒﻮﻗﺔ ﺑﻨـﻬﻲ‬ ‫ﻓﺎﻟﻔﻌﻞ ﺍﳌﻀﺎﺭﻉ ) ﻭﺗﺄ ﹶ‬
‫) ﻻ (‪.‬‬
‫ﻭﻫﻨﺎﻙ ﻣﻮﺍﺿﻊ ﻳ‪‬ﻨﺼﺐ ﺍﻟﻔﻌﻞ ﺍﳌﻀﺎﺭﻉ ﻓﻴﻬﺎ ﺑﺄﻥ ﻣﻀﻤﺮﺓ ﺟﻮﺍﺯﺍﹰ‪ ١،‬ﻭﺫﻟﻚ ﺑﻌﺪ ﻻﻡ ﺍﻟﺘﻌﻠﻴـﻞ‪،‬‬
‫ﻑ ﻋﺎﻃﻒ ﻋﻠﻰ ﻣﺼﺪﺭ ﺻﺮﻳﺢ‪ .‬ﻭﻫﺬﺍ ﺍﻟﻌـﺎﻃﻒ‬
‫ﳓﻮ‪ :‬ﺍﺟﺘﻬ ‪‬ﺪ ﺍﳌﺆﻣ ‪‬ﻦ ﻟ‪‬ﻴﻈﹾﻔ ‪‬ﺮ ﺑﺎﳉﻨﺔ‪ .‬ﻭﺑﻌﺪ ﺣﺮ ٍ‬
‫ﻫﻮ‪ :‬ﺍﻟﻮﺍﻭ‪ ،‬ﻭﺃﻭ‪ ،‬ﻭﺍﻟﻔﺎﺀ‪ ،‬ﻭﹸﺛ ‪‬ﻢ‪.‬‬
‫‪٢‬‬
‫ﺃﻣﺎ ﺍﻟﻮﺍﻭ ﻓﻨﺤﻮ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﻑ‪.‬‬
‫ﺲ ﺍﻟﺸ‪‬ﻔﻮ ِ‬
‫ﺃﹶﺣﺐ‪ِ ‬ﺇﱄﹼ ﻣِﻦ ﻟﹸﺒ ِ‬ ‫ﺲ ‪‬ﻋﺒﺎﺀ ٍﺓ ﻭﺗﻘﺮ‪ ‬ﻋﻴﲏ‬
‫ﻭﹸﻟ ‪‬ﺒ ‪‬‬
‫ﻓﺎﻟﻔﻌﻞ ﺍﳌﻀﺎﺭﻉ ) ﻭﺗﻘ ‪‬ﺮ ( ﻣﻨﺼﻮﺏ ﺑﺄﻥ ﻣﻀﻤﺮﺓ ﺟﻮﺍﺯﹰﺍ ﺑﻌﺪ ﺍﻟﻮﺍﻭ ﺍﻟﻌﺎﻃﻔﺔ ﺍﳌﺴﺒﻮﻗﺔ ﲟﺼﺪﺭ‬
‫ﺻﺮﻳﺢ ) ﻟﺒﺲ (‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻭﻟﺒﺲ ﻋﺒﺎﺀﺓ ﻭﺃﻥ ﺗﻘ ‪‬ﺮ ﻋﻴﲏ‪.‬‬
‫ﺸ ٍﺮ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹶﻜﱢﻠ ‪‬ﻤ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ ِﺇﻟﱠـﺎ ‪‬ﻭﺣ‪‬ﻴـﹰﺎ ﹶﺃ ‪‬ﻭ ﻣِـ ‪‬ﻦ ‪‬ﻭﺭ‪‬ﺍ ِﺀ‬
‫ﻭﺑﻌﺪ ) ﺃﻭ (‪ ،‬ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻭﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ِﻟ‪‬ﺒ ‪‬‬
‫ﺏ ﹶﺃ ‪‬ﻭ ‪‬ﻳ ‪‬ﺮ ِﺳ ﹶﻞ ‪‬ﺭﺳ‪‬ﻮ ﹰﻻ (‪ ٣.‬ﻓﺎﻟﻔﻌﻞ ﺍﳌﻀﺎﺭﻉ ) ﻳ‪‬ﺮﺳ ﹶﻞ ( ﻣﻨﺼﻮﺏ ﺑﺄﻥ ﻣﻀﻤﺮﺓ ﺟﻮﺍﺯﹰﺍ ﺑﻌﺪ‬ ‫ِﺣﺠ‪‬ﺎ ٍ‬
‫) ﺃﻭ ( ﺍﻟﻌﺎﻃﻔﺔ ﺍﳌﺴﺒﻮﻗﺔ ﲟﺼﺪﺭ ﺻﺮﻳﺢ ) ﻭﺣ‪‬ﻴﹰﺎ (‪.‬‬
‫‪٤‬‬
‫ﻭﺑﻌﺪ ) ﺍﻟﻔﺎﺀ (‪ ،‬ﳓﻮ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﺏ‪.‬‬
‫ﺖ ﺃﹸﻭِﺛ ‪‬ﺮ ِﺇﺗ‪‬ﺮﺍ‪‬ﺑﹰﺎ ﻋﻠﻰ ‪‬ﺗ ‪‬ﺮ ِ‬
‫ﻣﺎ ﹸﻛ ‪‬ﻨ ‪‬‬ ‫ﺿ‪‬ﻴ ‪‬ﻪ‬
‫ﻟﻮﻻ ﺗ‪‬ﻮﻗﹼ ‪‬ﻊ ‪‬ﻣ ‪‬ﻌ‪‬ﺘ ٍﺮّ ﹶﻓﹸﺄ ‪‬ﺭ ِ‬
‫ﻓﺎﻟﻔﻌﻞ ) ﻓﺄﺭﺿﻴ‪‬ﻪ ( ﻣﻨﺼﻮﺏ ﺑﺄﻥ ﻣﻀﻤﺮﺓ ﺟﻮﺍﺯﹰﺍ ﺑﻌﺪ ﺍﻟﻔﺎﺀ ﺍﳌـﺴﺒﻮﻗﺔ ﲟـﺼﺪﺭ ﺻـﺮﻳﺢ‬
‫) ﺗﻮﻗﻊ (‪.‬‬
‫‪٥‬‬
‫ﻭﺑﻌﺪ ) ﹸﺛ ‪‬ﻢ (‪ ،‬ﳓﻮ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪:‬‬

‫‪ -١‬ﻳﻨﻈﺮ ﻫﺬﻩ ﺍﳌﻮﺍﺿﻊ ﰲ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،( ٤٥ /٣ ) .‬ﻭﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ‪ ،‬ﺍﺑﻦ ﻫـﺸﺎﻡ‪،( ١٩٣ -١٩١ /٤ ) .‬‬
‫ﻭﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ) .‬ﺹ ‪ ،( ٦٠‬ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ‪ ،‬ﺍﺑﻦ ﻋﻘﻴﻞ‪ ،( ٣٣٢ -٣٣٠ ) .‬ﻭﺷﺮﺡ ﺍﻟﺘـﺼﺮﻳﺢ‪،‬‬
‫ﺧﺎﻟﺪ ﺍﻷﺯﻫﺮﻱ‪.( ٢٤٥ -٢٤٣ /٢ ) .‬‬
‫‪ -٢‬ﺍﻟﺒﻴﺖ ﳌﻴﺴﻮﻧﺔ ﺑﻨﺖ ﲝﺪﻝ ﺍﻟﻜﻠﺒﻴﺔ‪ .‬ﻭﻫﻮ ﻣﻦ ﺷﻮﻫﺪ‪ :‬ﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌـﱪﺩ‪ ،( ٢٧ /٢ ) .‬ﻭﺍﻟﻠﺒـﺎﺏ‪ ،‬ﺍﻟﻌﻜـﱪﻱ‪.‬‬
‫) ‪ .( ٤٢ /٢‬ﻭﺷﺮﺡ ﺍﻷﴰﻮﱐ‪ ،‬ﺍﻷﴰﻮﱐ‪.( ٥٦٠ /٣ ) .‬‬
‫‪ -٣‬ﺍﻟﺸﻮﺭﻯ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.( ٥١‬‬
‫‪ -٤‬ﺍﻟﺒﻴﺖ ﳎﻬﻮﻝ ﺍﻟﻘﺎﺋﻞ‪ .‬ﻭﻫﻮ ﻣﻦ ﺷﻮﺍﻫﺪ‪ :‬ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ،( ١٩٤ /٤ ) .‬ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴـﻞ‪ ،‬ﺍﺑـﻦ‬
‫ﻋﻘﻴﻞ‪ ،( ٣٣٢ /٢ ) .‬ﻭﺍﳍﻤﻊ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪.( ٤٠٤ /٢ ) .‬‬
‫‪ -٥‬ﻫﻮ ﺃﻧﺲ ﺑﻦ ﻣﺪﺭﻛﺔ ﺍﳋﺜﻌﻤﻲ‪ .‬ﻭﺍﻟﺒﻴﺖ ﻣﻦ ﺷﻮﺍﻫﺪ‪ :‬ﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ‪ ،‬ﺍﺑـﻦ ﻋﻘﻴـﻞ‪ ،( ٣٣١ /٢ ) .‬ﻭﺍﳍﻤـﻊ‪،‬‬
‫ﺍﻟﺴﻴﻮﻃﻲ‪ ،( ٤٠٤ /٢ ) .‬ﻭﺷﺮﺡ ﺍﻷﴰﻮﱐ‪ ،‬ﺍﻷﴰﻮﱐ‪.( ٥٦٢ /٣ ) .‬‬
‫‪١٧١‬‬
 ‫ﺖ ﺍﻟﺒﻘ ‪‬ﺮ ‪.‬‬
‫ﺏ ﳌﹼﺎ ﻋﺎﻓ ِ‬
‫ﻀ ِﺮ ‪‬‬
‫ﻛﺎﻟﺜﹼﻮ ِﺭ ‪‬ﻳ ‪‬‬ ‫ِﺇﻧ‪‬ﻲ ﻭ ﹶﻗﺘ‪‬ﻠﻲ ﺳ‪‬ﻠﻴ ﹶﻜﹰﺎ ﹸﺛﻢ‪ ‬ﹶﺃ ‪‬ﻋ ِﻘ ﹶﻠ ‪‬ﻪ‬
‫ﻓﻨﺼﺐ ﺍﻟﻔﻌﻞ ﺍﳌﻀﺎﺭﻉ ) ﺃ ‪‬ﻋ ِﻘﹶﻠ ‪‬ﻪ ( ﺑﻌﺪ ) ﹸﺛ ‪‬ﻢ ( ﺍﳌﺴﺒﻮﻗﺔ ﲟﺼﺪﺭ ﺻﺮﻳﺢ‪ ،‬ﻭﻫﻮ ) ﹶﻗﺘ‪‬ﻞ (‪.‬‬

‫ﻭﻗﺪ ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻋﻠﻰ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﻷﻓﻌﺎﻝ ﺍﻟﱵ ﺗﻘﻊ ﻗﺒﻞ ) ﹶﺃ ﹾﻥ ( ﺍﻟﻨﺎﺻـﺒﺔ‬
‫ﺍﻟﱵ ﻫﻲ ﺃﻓﻌﺎﻝ ﺍﳊﺴﺒﺎﻥ ﻭﺍﻟﻈﻦ ﺑﺎﻵﻳﺔ‪:‬‬
‫‪١‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻭ ‪‬ﺣ ِ‬
‫ﺴﺒ‪‬ﻮﺍ ﹶﺃﻟﱠﺎ ‪‬ﺗﻜﹸﻮ ﹶﻥ ِﻓ ‪‬ﺘ‪‬ﻨ ﹲﺔ ‪.‬‬

‫ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﻠﻰ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﳊﺮﻭﻑ ﺍﻟﱵ ﺗﻨﺼﺐ ﺍﻟﻔﻌﻞ‬
‫ﺍﳌﻀﺎﺭﻉ‪ ،‬ﻭﻫﻲ ﺃﻓﻌﺎﻝ ﺍﳊﺴﺒﺎﻥ ﻭﺍﻟﻈﻦ‪.‬‬
‫ﺐ ( ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺟﺎﺀﺕ ﲟﻌﲎ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻴﻘﲔ‪ ،‬ﺃﻭ ﲟﻌﲎ ﺍﻟﺸﻚ‪ .‬ﻭﻋﻠـﻰ ﺫﻟـﻚ‬ ‫ﺴ ‪‬‬
‫ﻭ) ﺣ ِ‬
‫ﻳﻜﻮﻥ ﰲ ) ﺗﻜﻮﻥ ( ﻭﺟﻬﺎﻥ ﺇﻋﺮﺍﺑﻴﺎﻥ‪:‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‪ :‬ﺍﻟﺮﻓﻊ ﰲ ) ﻳﻜﻮﻥ( ﻋﻠﻰ ﺃﻥ ﺗﻜﻮﻥ ) ﺣﺴﺒﻮﺍ ( ﲟﻌﲎ ﺍﻟﻌﻠـﻢ ﻭﺍﻟـﻴﻘﲔ‪ ،‬ﺃﻱ‪:‬‬
‫ﻋﻠﻤﻮﺍ ﻭﺗﻴﻘﻨﻮﺍ‪ ٢.‬ﻭ) ﹶﺃ ﹾﻥ (‪ -‬ﻫﻨﺎ‪ -‬ﳐﻔﻔﺔ ﻣﻦ ﺍﻟﺜﻘﻴﻠﺔ‪ ،‬ﻭﺍﲰﻬﺎ ﺿﻤﲑ ﺍﻟﺸﺄﻥ ﳏﺬﻭﻑ‪ ،‬ﻭﲨﻠـﺔ‬
‫) ﺗﻜﻮﻥ ﻓﺘﻨﺔ( ﰲ ﳏﻞ ﺭﻓﻊ ﺧﱪ ) ﹶﺃ ﹾﻥ (‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻭﺣﺴﺒﻮﺍ ﺃﻧـ ‪‬ﻪ ﻻ ﺗﻜـﻮ ﹸﻥ ﻓﺘﻨـﺔ‪.‬‬
‫‪٣‬‬
‫ﻓﺨﻔﻔﺖ ) ﺃﻥ (‪ ،‬ﻭﺣ‪‬ﺬﻑ ﺿﻤﲑ ﺍﻟﺸﺄﻥ‪ ،‬ﻓﺼﺎﺭ ﺃﻥ ﻻ ﺗﻜﻮﻥ ﻓﺘﻨﺔ‪.‬‬
‫‪٤‬‬
‫ﻭ) ﺃﻥ ( ﺍﳌﺨﻔﻔﺔ ﻣﻦ ﺍﻟﺜﻘﻴﻠﺔ ﺗﻜﺘﺐ ﻣﻨﻔﺼﻠﺔ‪ ،‬ﻷﻥ ﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻭﺣﺴﺒﻮﺍ ﺃﻧﻪ ﻻ ﺗﻜﻮﻥ ﻓﺘﻨﺔ‪.‬‬
‫‪٥‬‬
‫ﻭﻗﺪ ﺫﻫﺐ ﺳﻴﺒﻮﻳﻪ ﺇﱃ ﺃﻥ ﺍﻟﺮﻓﻊ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻌﲎ ﺣﺴﻦ‪.‬‬
‫ﻼ ﺑﲔ ) ﹶﺃ ﹾﻥ ( ﺍﳌﺨﻔﻔﺔ ﻣﻦ ﺍﻟﺜﻘﻴﻠﺔ ﺑﺈﻇﻬﺎﺭ ﺍﻟﻀﻤﲑ ﻓﻴﻬﺎ‪ ،‬ﻭﺑـﲔ‬‫ﻭ) ﻻ ( ﰲ ﺍﻵﻳﺔ ﺟﺎﺀﺕ ﻓﺎﺻ ﹰ‬
‫ﺍﻟﻔﻌﻞ ) ﺗﻜﻮﻥ (‪.‬‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٢٣٠ /١ ) .‬ﺍﳌﺎﺋﺪﺓ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ٧١‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻭﺣﺴﺒﻮﺍ ﺃﻻ ﺗﻜﻮ ﹶﻥ‬
‫ﷲ ﺑﺼ ‪‬ﲑ ﲟﺎ ﻳ ‪‬ﻌﻤﹸﻠﻮﻥ (‪.‬‬
‫ﷲ ﻋﻠﻴ ِﻬﻢ ﰒ ﻋﻤ‪‬ﻮﺍ ﻭﺻ ‪‬ﻤﻮﺍ ﻛﺜ ‪‬ﲑ ِﻣ‪‬ﻨﻬﻢ ﻭﺍ ُ‬
‫ﺏﺍ ُ‬
‫ﺻ ‪‬ﻤﻮﺍ ﹼﰒ ﺗﺎ ‪‬‬
‫ﻓﺘﻨ ﹲﺔ ﻓ ‪‬ﻌ ‪‬ﻤﻮﺍ ﻭ ‪‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.( ٤٥٢ /١ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﻣﻨﺎﺯﻝ ﺍﳊﺮﻭﻑ‪ ،‬ﺍﻟﺮﻣﺎﱐ‪ ،.‬ﺗﺢ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟـﺴﺎﻣﺮﺍﺋﻲ‪ ) .‬ﺹ ‪ ،( ٤٦ – ٤٥‬ﻭﺍﻷﺻـﻮﻝ‪ ،‬ﺍﺑـﻦ ﺍﻟـﺴﺮﺍﺝ‪.‬‬
‫) ‪ ،( ٢٠٩ /٢‬ﻭﺷﺮﺡ ﺷﺬﻭﺭ ﺍﻟﺬﻫﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ) .‬ﺹ ‪.( ٣٧٨‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٢٣١ /١ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪.( ١٦٦ /٣ ) .‬‬
‫‪١٧٢‬‬
‫ﻭﻗﺪ ﺣﺴ‪‬ﻦ ﺍﻷﺧﻔﺶ ﺇﻇﻬﺎﺭ ) ﻻ ( ﻣﻊ ﻫﺬﻩ ﺍﳌﺨﻔﻔﺔ‪ ،‬ﺑﻘﻮﻟﻪ‪ ) :‬ﻭﻟﻜﻦ ﻫﺬﻩ ﺇﺫﺍ ﺧﻔﻔﺖ ﻭﻫﻲ‬
‫ﺇﱃ ﺟﻨﺐ ﺍﻟﻔﻌﻞ ﱂ ﳛﺴﻦ ﺇﻻ ﺃ ﹼﻥ ﻣﻌﻬﺎ ) ﻻ ( ﺣﱴ ﺗﻜﻮﻥ ﻋﻮﺿـﹰﺎ ﻣـﻦ ﺫﻫـﺎﺏ ﺍﻟﺘﺜﻘﻴـﻞ‬
‫‪١‬‬
‫ﻭﺍﻹﺿﻤﺎﺭ (‪.‬‬
‫ﻓﺎﻷﺧﻔﺶ ﺍﺳﺘﺤﺴﻦ ﻭﺟﻮﺩ ) ﻻ ( ﻣﻊ ) ﺃ ﹾﻥ ( ﺍﳌﺨﻔﻔﺔ‪ .‬ﻭﺑﻨﺎﺀ ﻋﻠﻴﻪ ﺗﻜﻮﻥ ) ﻻ ( ﻋﻮﺿﹰﺎ ﻣﻦ‬
‫ﺍﻟﺘﺨﻔﻴﻒ‪ ،‬ﻭﺣﺬﻑ ﺍﻟﻀﻤﲑ‪ .‬ﻭ) ﺍﳍﺎﺀ ( ﲢﻮﻝ ﺑﲔ ) ﺃ ﹾﻥ ( ﻭﻻﻡ ) ﻻ ( ﰲ ﺍﳌﻌﲎ ﻭﺍﻟﺘﻘـﺪﻳﺮ‪،‬‬
‫‪٢‬‬
‫ﻓﻴﻤﺘﻨﻊ ﺍﺗﺼﺎﳍﺎ ﺑﺎﻟﻼﻡ‪.‬‬
‫‪٣‬‬
‫ﻭﻗﺪ ﻭﺭﺩ ﰲ ﺍﻟﻨﻈﻢ ﺍﺳﺘﺨﺪﺍﻡ ﺍﳌﺨﻔﻔﺔ ﻛﺜﲑﺍﹰ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﻚ ﹸﻛ ﱡﻞ ‪‬ﻣ ‪‬ﻦ ‪‬ﳛﻔﻰ ‪‬ﻭ‪‬ﻳ ‪‬ﻨﺘ ِﻌ ﹸﻞ‪.‬‬
‫ﹶﺃ ﹾﻥ ‪‬ﻫﺎِﻟ ‪‬‬ ‫ﻑ ﺍﳍ ‪‬ﻨ ِﺪ ﹶﻗ ‪‬ﺪ ‪‬ﻋ ِﻠ ‪‬ﻤﻮﺍ‬
‫ﺴﻴﻮ ِ‬
‫ﰲ ِﻓ ‪‬ﺘﻴ ٍﺔ ﹶﻛ ِ‬
‫ﻚ ( ﺑـﺎﻟﺮﻓﻊ ﻋﻠـﻰ‬ ‫ﻓـ) ﹶﺃ ﹾﻥ ( ﰲ ﺍﻟﺒﻴﺖ ﳐﻔﻔﺔ ﻣﻦ ﺍﻟﺜﻘﻴﻠﺔ‪ ،‬ﻭﻗﺪ ﺩﺧﻠﺖ ﻋﻠﻰ ﺍﻻﺳﻢ ) ﻫﺎﻟ ‪‬‬
‫ﺗﻘﺪﻳﺮ ﺣﺬﻑ ﺍﻟﻀﻤﲑ‪ :‬ﺃﻧﻪ ﻫﺎﻟﻚ‪.‬‬
‫ﻭﻗﺪ ﺗﺪﺧﻞ ﻋﻠﻰ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﺣﻴﻨﻬﺎ ﻻ ﺑ ‪‬ﺪ ﻣﻦ ﻓﺎﺻﻞ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﻟﻔﻌـﻞ ﺑﻘـﺪ ﺃﻭ ﺍﻟـﺴﲔ ﺃﻭ‬
‫‪٥‬‬
‫ﺳﻮﻑ‪ ٤.‬ﻭﻣﻦ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻋِﻠ ‪‬ﻢ ﹶﺃ ﹾﻥ ‪‬ﺳ‪‬ﻴﻜﹸﻮ ﹸﻥ ِﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻣ ‪‬ﺮﺿ‪‬ﻰ (‪.‬‬
‫ﺖ‪:‬‬
‫ﺖ‪ :‬ﻛﻴﻒ ﺩﺧﻞ ﻓﻌﻞ ﺍﳊﺴﺒﺎﻥ ﻋﻠﻰ ) ﹶﺃ ﹾﻥ ( ﺍﻟﱵ ﻟﻠﺘﺤﻘﻴﻖ ؟ ﻗﻠ ‪‬‬ ‫ﻗﺎﻝ ﺍﻟﺰﳐﺸﺮﻱ‪ ) :‬ﻓﺈﻥ ﻗﻠ ‪‬‬
‫ﻧﺰ‪‬ﻝ ﺣﺴﺒﺎ‪‬ﻢ ﻟﻘﻮﺗﻪ ﰲ ﺻﺪﻭﺭﻫﻢ ﻣﻨـﺰﻟﺔ ﺍﻟﻌﻠﻢ‪ ،... ،‬ﻓﺈﻥ ﻗﻠﺖ‪ :‬ﻓﺄﻳﻦ ﻣﻔﻌﻮﻻ ﺣـﺴﺐ ؟‬
‫ﺖ‪ :‬ﺳ ‪‬ﺪ ﻣﺎ ﻳﺸﻤﻞ ﻋﻠﻴﻪ ﺻﻠﺔ ﹶﺃ ﹾﻥ ﻭﺃ ﹼﻥ ﻣﻦ ﺍﳌﺴﻨﺪ ﻭﺍﳌﺴﻨﺪ ﺇﻟﻴﻪ ﻣﺴ ‪‬ﺪ ﺍﳌﻔﻌـﻮﻟﲔ‪ ،‬ﻭﺍﳌﻌـﲎ‪:‬‬ ‫ﻗﻠ ‪‬‬
‫‪٦‬‬
‫ﻭﺣﺴﺐ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﺃﻧﻪ ﻻ ﻳﺼﻴﺒﻬﻢ ﻣﻦ ﺍﷲ ﻓﺘﻨﺔ (‪.‬‬
‫ﻭﺭﺑﻂ ﺍﻟﺰﳐﺸﺮﻱ ‪ -‬ﰲ ﻗﻮﻟﻪ ﻫﺬﺍ‪ -‬ﺑﲔ ﺍﻟﻮﺟﻬﺔ ﺍﻟﻨﺤﻮﻳﺔ ﻭﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺒﻼﻏﻴﺔ‪ ،‬ﻓﺘﺤﻮﻝ ﺍﳊﺴﺒﺎﻥ‬
‫ﺱ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺇﱃ ﻳﻘﲔ ﻟﻘﻮﺗﻪ ﰲ ﺻﺪﻭﺭﻫﻢ‪ ،‬ﻭﻛﺄﻥ ﺍﳌﻌﲎ‪ :‬ﻭﺗـﻴﻘﻦ ﺃﻭ ﻋﻠِـ ‪‬ﻢ ﺑﻨـﻮ‬ ‫ﰲ ﺣ ‪‬ﺪ ِ‬
‫ﺇﺳﺮﺍﺋﻴﻞ ﺃﻧﻪ ﻻ ﻳﺼﻴﺒﻬﻢ ﻣﻦ ﺍﷲ ﻓﺘﻨﺔ‪.‬‬

‫‪ -١‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻷﺧﻔﺶ‪ .( ٢٩٣ /١ ) .‬ﻭﻗﺪ ﺍﺧﺘﺎﺭ ﺍﻷﺧﻔﺶ ﻫﺬﺍ ﺍﻟﻮﺟﻪ‪.‬‬

‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﻣﺸﻜﻞ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻘﻴﺴﻲ‪.( ٢٣٣ /١ ) .‬‬
‫‪ -٣‬ﻫﻮ ﺍﻷﻋﺸﻰ‪ .‬ﻭﺍﻟﺒﻴﺖ ﻣﻦ ﺷـﻮﺍﻫﺪ‪ :‬ﺍﻟﻜﺘـﺎﺏ‪ ،‬ﺳـﻴﺒﻮﻳﻪ‪ ،( ١٣٧ /٢ ) .‬ﻭ ) ‪ ،( ٧٤ /٣‬ﻭ ) ‪،( ١٦٤ /٣‬‬
‫ﻭ ) ‪ ،( ٤٥٤ /٣‬ﻭﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪ ،( ٩ /٣ ) .‬ﻭﺍﻷﺻﻮﻝ‪ ،‬ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ‪ ،( ٢٣٩ /١ ) .‬ﻭﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ ﻳﻌﻴﺶ‪.‬‬
‫) ‪،( ٧١ /٨‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺭﺻﻒ ﺍﳌﺒﺎﱐ‪ ،‬ﺍﳌﺎﻟﻘﻲ‪ ) .‬ﺹ ‪.( ١٩٥‬‬
‫‪ -٥‬ﺍﳌﺰﻣﻞ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.( ٢٠‬‬
‫‪ -٦‬ﺍﻟﻜﺸﺎﻑ‪.( ٦٦٣ /١ ) .‬‬
‫‪١٧٣‬‬
‫ﻭﻗﺪ ﺍﺧﺘﺎﺭ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻨﺤﺎﺱ ﺍﻟﺮﻓﻊ ﻷﻧﻪ ﺍﻷﺟﻮﺩ ﻋﻨﺪ ﺍﻟﻨﺤﻮﻳﲔ‪ ،‬ﻭﺫﻟﻚ ﻟﻨـﺰﻭﻝ )ﺣﺴﺐ (‬
‫‪١‬‬
‫ﻣﻨـﺰﻟﺔ ﺍﻟﻌﻠﻢ‪ ،‬ﻷﻧﻪ ﺷﻲﺀ ﺛﺎﺑﺖ‪.‬‬
‫‪٢‬‬
‫ﰒ ﺍﺳﺘﺸﻬﺪ ﻋﻠﻰ ﺫﻟﻚ ﺑﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﺸﻬ ُ‪‬ﺪ ﺍﻟﹼﻠ ‪‬ﻬ ‪‬ﻮ ﹶﺃ ‪‬ﻣﺜﺎﱄ‪.‬‬
‫ﺕ ﻭﹶﺃﻻﹼ ‪‬ﻳ ‪‬‬
‫ﹶﻛِﺒﺮ ‪‬‬ ‫ﺴﺒﺎﺳ ﹸﺔ ﺍﻟﻴﻮﻡ ﹶﺃﻧ‪‬ﲏ‬
‫ﺖﺑ ‪‬‬
‫ﹶﺃ ﹶﻻ ‪‬ﺯ ‪‬ﻋ ‪‬ﻤ ‪‬‬
‫ﻋﻠﻰ ﺟﻮﺍﺯ ﺭﻓﻊ ﺍﻟﻔﻌﻞ ﺍﳌﻀﺎﺭﻉ ) ﻳﺸﻬﺪ ( ﻭﻧﺼﺒﻪ‪.‬‬
‫‪٣‬‬
‫ﻭﻭﺟﻪ ﺍﻟﺮﻓﻊ ﰲ ﺍﻵﻳﺔ ) ﺗﻜﻮ ﹸﻥ ( ﻗﺮﺍﺀﺓ ﺃﰊ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﻼﺀ‪ ،‬ﻭﻳﻌﻘﻮﺏ‪ ،‬ﻭﺍﻟﻜﺴﺎﺋﻲ‪ ،‬ﻭﲪﺰﺓ‪.‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﻨﺼﺐ ﰲ ) ﻳﻜﻮﻥ (‪ ،‬ﻋﻠﻰ ﺟﻌﻞ ) ﺃﻥ ( ﻧﺎﺻﺒﺔ ﻟﻠﻔﻌﻞ‪ ،‬ﻭ) ﺣﺴﺐ ( ﺗﻜﻮﻥ‬
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‫ﲟﻌﲎ ﺍﻟﺸﻚ ﺃﻭ ﺍﻟﻈﻦ‪.‬‬
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‫ﻭﺗ‪‬ﻜﺘﺐ ) ﹶﺃ ﹾﻥ ( ﺍﻟﻨﺎﺻﺒﺔ ﻟﻠﻔﻌﻞ ﻣﺘﺼﻠﺔ‪ ،‬ﻛﻤﺎ ﻛﺘﺒﺖ ) ﺃ ﹾﻥ ( ﺍﳌﺨﻔﻔﺔ ﻣﻦ ﺍﻟﺜﻘﻴﻠﺔ ﻣﻨﻔﺼﻠﺔ‪.‬‬
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‫ﻭﻗﺮﺍﺀﺓ ﺍﻟﻨﺼﺐ ﻗﺮﺃ ‪‬ﺎ ﺍﺑﻦ ﻛﺜﲑ‪ ،‬ﻭﻧﺎﻓﻊ‪ ،‬ﻭﻋﺎﺻﻢ‪ ،‬ﻭﺍﺑﻦ ﻋﺎﻣﺮ‪.‬‬
‫ﻗﺎﻝ ﻣﻜﻲ‪ ) :‬ﺣﺴﺐ ﲟﻌﲎ ﺍﻟﺸﻚ‪ ،‬ﻷ‪‬ﺎ ﱂ ﻳﺘﺒﻌﻬﺎ ﺗﺄﻛﻴﺪ‪ ،‬ﻷﻥ ) ﺃ ﹾﻥ ( ﺍﳋﻔﻴﻔـﺔ ﻟﻴـﺴﺖ‬
‫ﻟﻠﺘﺄﻛﻴﺪ‪ ،‬ﻭﺇﳕﺎ ﻫﻲ ﻷﻣﺮ ﻗﺪ ﻳﻘﻊ ﻭﻗﺪ ﻻ ﻳﻘﻊ‪ ،‬ﻓﺎﻟﺸﻚ ﻧﻈﲑ ﺫﻟﻚ ﻭﻋﺪﻳﻠﻪ‪ .‬ﻭﺍﳌـﺸﺪﺩﺓ ﺇﳕـﺎ‬
‫ﺗﺪﺧﻞ ﻟﺘﺄﻛﻴﺪ ﺃﻣﺮ ﻗﺪ ﻭﻗﻊ ﻭﺛﺒﺖ‪ ،‬ﻓﻠﺬﻟﻚ ﻛﺎﻥ ) ﺣﺴﺐ ( ﻣﻊ ) ﺃ ﹾﻥ ( ﺍﳌﺸﺪﺩﺓ ﻟﻠﻴﻘﲔ‪ ،‬ﻭﻣﻊ‬
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‫ﺍﳋﻔﻴﻔﺔ ﻟﻠﺸﻚ (‪ ٧.‬ﻭﻋﻠﻰ ﺫﻟﻚ ﳚﻮﺯ ﺍﻟﻮﺟﻬﺎﻥ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‪.‬‬
‫ﻭﻗﺪ ﺫﻫﺐ ﻗﻮﻡ ﻣﻦ ﻏﲑ ﺍﻟﺒﺼﺮﻳﲔ ﺇﱃ ﺃﻥ ) ﺇ ﹾﻥ ( ﰲ ﺍﻵﻳﺔ ﲟﻌﲎ ) ﻟﻴﺲ (‪ ،‬ﻭﺍﳌﻌﲎ ﻋﻨﺪﻫﻢ‪ :‬ﺃﻥ‬
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‫ﻟﻴﺲ ﺗﻜﻮ ﹸﻥ ﻓﺘﻨﺔ‪.‬‬

‫‪ -١‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪ ،( ٣٣ – ٣٢ /٢ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﻟﻘﺮﻃﱯ‪.( ٢٤٨ /٦ ) .‬‬

‫‪ -٢‬ﺍﻟﺒﻴﺖ ﻻﻣﺮﺉ ﺍﻟﻘﻴﺲ‪ .‬ﻭﻫﻮ ﻣﻦ ﺷﻮﺍﻫﺪ‪ :‬ﺍﳋﺼﺎﺋﺺ‪ ،‬ﺍﺑﻦ ﺟﲏ‪ .( ٤٢٣ /٢ ) .‬ﺑﺮﻭﺍﻳﺔ‪ ) :‬ﻭﺃﻻ ﻳ‪‬ﺤﺴﻦ (‪.‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺴﺒﻌﺔ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﺍﺑﻦ ﳎﺎﻫﺪ‪ ) .‬ﺹ ‪ ،( ٢٤٧‬ﻭﺣﺠﺔ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﺍﺑﻦ ﺯﳒﻠﺔ‪ ) .‬ﺹ ‪ ،( ٢٣٢‬ﻭﺗﻔـﺴﲑ‬
‫ﺍﻟﺒﻀﺎﻭﻱ‪ ،( ٣٥١ /٢ ) .‬ﻭﺭﻭﺡ ﺍﳌﻌﺎﱐ‪ ،‬ﺍﻷﻟﻮﺳﻲ‪.( ٢٠٥ /٦ ) .‬‬
‫‪ -٤‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،( ١٦٧ /٣ ) .‬ﻭﻣﻨﺎﺯﻝ ﺍﳊـﺮﻭﻑ‪ ،‬ﺍﻟﺮﻣـﺎﱐ‪ ) .‬ﺹ ‪ ،( ٤٦ – ٤٥‬ﻭﺍﻟﺘﺒﻴـﺎﻥ‪ ،‬ﺍﻟﻌﻜـﱪﻱ‪.‬‬
‫) ‪ ،( ٤٥٢ /١‬ﻭﺍﳉﲎ ﺍﻟﺪﺍﱐ‪ ،‬ﺍﳌﺮﺍﺩﻱ‪ ) .‬ﺹ ‪.( ٢٢٠‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٢٣١ /١ ) .‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺴﺒﻌﺔ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﺍﺑﻦ ﳎﺎﻫﺪ‪ ) .‬ﺹ ‪ ،( ٢٤٧‬ﻭﺯﺍﺩ ﺍﳌﺴﲑ‪ ،‬ﺍﺑﻦ ﺍﳉﻮﺯﻱ‪.( ٤٠٠ – ٣٩٩ /٢ ) .‬‬
‫‪ -٧‬ﻣﺸﻜﻞ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻘﻴﺴﻲ‪.( ٢٣٣ /١ ) .‬‬
‫‪ -٨‬ﻳﻨﻈﺮ‪ :‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻋﺮﺍﺑﻪ‪ ،‬ﺍﻟﺰﺟﺎﺝ‪.( ١٥٧ /٢ ) .‬‬
‫‪ -٩‬ﻳﻨﻈﺮ‪ :‬ﺍﻷﺯﻫﻴﺔ‪ ،‬ﺍﳍﺮﻭﻱ‪ ) .‬ﺹ ‪.( ٦٧‬‬
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‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻭ‪‬ﺍ‪‬ﻧ ﹶﻄ ﹶﻠ ‪‬ﻖ ﺍﹾﻟ ‪‬ﻤ ﹶﻠﹸﺄ ِﻣ ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ِﻥ ﺍ ‪‬ﻣﺸ‪‬ﻮﺍ ‪.‬‬

‫ﺃﻭﺭﺩ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻗﺴﻤﹰﺎ ﺭﺍﺑﻌﹰﺎ ﻟـ) ﹰﺃ ﹾﻥ ( ﺍﳌﺨﻔﻔﺔ ﻣﻦ ﺍﻟﺜﻘﻴﻠﺔ‪ ،‬ﻏﲑ ﺍﻷﻗﺴﺎﻡ ﺍﻟﺜﻼﺛﺔ ﺍﻟـﺴﺎﺑﻘﺔ‪.‬‬
‫ﻓـ) ﺃ ﹾﻥ ( ﳍﺎ ﻗﺴﻤﺎﻥ ﺁﺧﺮﺍﻥ‪:‬‬
‫ﻱ (‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﺗﺄﰐ ﻟﻠﺘﻔﺴﲑ‪ .‬ﻭﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ‪‬ﺬﻩ ﺍﻵﻳـﺔ‬ ‫‪ -١‬ﺃﻥ ﺗﻜﻮﻥ ﲟﻌﲎ ) ﹶﺃ ‪‬‬
‫ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻌﲎ‪.‬‬
‫ﻓـ) ﹰﺃ ﹾﻥ ( ﻗﺒﻞ ﺍﻟﻔﻌﻞ ) ﺍﻣﺸﻮﺍ ( ﲟﻌﲎ ) ﺃﻱ(‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﺃﻱ ﺍﻣـﺸﻮﺍ‪ .‬ﻭﻫـﻮ ﻗـﻮﻝ‬
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‫ﺍﳉﻤﻬﻮﺭ‪ .‬ﻭﻫﻲ ﻋﻨﺪﻫﻢ ) ﺃ ﹾﻥ ( ﺍﻟﱵ ﻟﻠﻌﺒﺎﺭﺓ ﻭﺍﻟﺘﻔﺴﲑ ﳌﺎ ﻗﺒﻠﻬﺎ‪.‬‬
‫ﻭﺫﻫﺐ ﺍﻟﻔﺮﺍﺀ‪ ٣‬ﻭﺍﻟﻨﺤﺎﺱ‪ ٤‬ﺇﱃ ﺃ ﹼﻥ ) ﺃ ﹾﻥ ( ﻣﺼﺪﺭﻳﺔ‪ ،‬ﻭﻫﻲ ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﰲ ﻣﻮﺿـﻊ ﻧـﺼﺐ‬
‫ﺑﺈﺳﻘﺎﻁ ﺣﺮﻑ ﺍﳉﺮ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﺑﺄﻥ ﺍﻣﺸﻮﺍ‪ ،‬ﺃﻱ ﺍﻧﻄﻠﻘﻮﺍ ﺑﺎﳌﺸﻲ‪ .‬ﻗﺎﻝ ﺍﻟﻔـﺮﺍﺀ‪ ) :‬ﻛﺄﻧـﻚ‬
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‫ﻗﻠﺖ‪ :‬ﺍﻧﻄﻠﻘﻮﺍ ﻣﺸﻴﹰﺎ ﻭﻣﻀﻴﹰﺎ ﻋﻠﻰ ﺩﻳﻨﻜﻢ (‪.‬‬
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‫ﻭ) ﹶﺃ ﹾﻥ ( ﺣﺮﻑ ﻻ ﳏﻞ ﻟﻪ ﻣﻦ ﺍﻹﻋﺮﺍﺏ‪ ،‬ﻷﻧﻪ ﺟﺎﺀ ﻟﻠﺘﻌﺒﲑ ﻋﻦ ﺍﳌﻌﲎ‪.‬‬
‫ﻭﻳﺸﺘﺮﻁ ﻟـ) ﺃ ﹾﻥ ( ﺍﳌﻔﺴﺮﺓ‪ ،‬ﺃﻥ ﻳﻜﻮﻥ ﻣﺎ ﻗﺒﻠﻬﺎ ﻛﻼﻣﹰﺎ ﺗﺎﻣﹰﺎ ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﲨﻠﺔ‪ ،‬ﻷ‪‬ﺎ ﻭﺍﳉﻤﻠﺔ‬
‫ﺑﻌﺪﻫﺎ ﺗﻔﺴﺮ ﻣﺎ ﻗﺒﻠﻬﺎ‪ .‬ﻭﺃﻻ ﻳﺘﺼﻞ ‪‬ﺎ ﺷﻲﺀ ﻣﻦ ﺻﻠﺔ ﺍﻟﻔﻌﻞ ﺍﻟﺬﻱ ﺗﻔﺴﺮﻩ‪ ،‬ﻷﻧﻪ ﺇﺫﺍ ﺍﺗﺼﻞ ‪‬ﺎ‬
‫ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﺻﺎﺭﺕ ﻣﻦ ﲨﻠﺘﻪ‪ ،‬ﻭﱂ ﺗﻜﻦ ﺗﻔﺴﲑﹰﺍ ﻟﻪ‪ ،‬ﳓﻮ‪ :‬ﺃﻣﺮ‪‬ﺗ ‪‬ﻪ ﺑﺄ ﹾﻥ ﹸﻗ ‪‬ﻢ‪ .‬ﻓﺎﻟﺒﺎﺀ ﻣﺘﻌﻠﻘـﺔ‬
‫ﺑﺎﻟﻔﻌﻞ‪ ،‬ﻭﻟﺬﻟﻚ ﺻﺎﺭﺕ ﻣﻦ ﲨﻠﺘﻪ‪ ،‬ﻭﺍﻟﺘﻔﺴﲑ ﺇﳕﺎ ﻳﻜﻮﻥ ﲜﻤﻠﺔ ﻏﲑ ﺍﻷﻭﱃ‪.‬‬

‫ﻸ ِﻣﻨﻬﻢ ﺃ ِﻥ‬
‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٢٣١ /١ ) .‬ﺹ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ٦‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻭﺍﻧﻄﻠ ‪‬ﻖ ﺍﳌ ُ‬
‫ﺸﻮﺍ ﻭﺍﺻ ‪‬ﱪﻭﺍ ﻋﻠﻰ ﻣﺎ ﺃﺻﺎﺑ ﹸﻜﻢ ﺇ ﹼﻥ ﻫﺬﺍ ﻟﺸﻲ ٌﺀ ﻳ‪‬ﺮﺍﺩ (‪.‬‬
‫ﺍﻣ ‪‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،( ١٦٢ /٣ ) .‬ﻭﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪ ،( ٤٩ /١ ) .‬ﻭﺍﻷﺻﻮﻝ‪ ،‬ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ‪،( ٢٣٧ /١ ) .‬‬
‫ﻭ) ‪ ،( ٢٠٨ /٢‬ﻭﻣﻨﺎﺯﻝ ﺍﳊﺮﻭﻑ‪ ،‬ﺍﻟﺮﻣﺎﱐ‪ ) .‬ﺹ ‪ ،( ٤٧ – ٤٦‬ﻭﺍﻷﺯﻫﻴﺔ‪ ،‬ﺍﳍﺮﻭﻱ‪ ) .‬ﺹ ‪ ،( ٦٩‬ﻭﺷﺮﺡ ﺍﳌﻔﺼﻞ‪،‬‬
‫ـﺪﺍﱐ‪ ،‬ﺍﳌـﺮﺍﺩﻱ‪.‬‬ ‫ـﲎ ﺍﻟـ‬‫ـﺎﻟﻘﻲ‪ ) .‬ﺹ ‪ ،( ١٩٧ -١٩٦‬ﻭﺍﳉـ‬ ‫ـﺎﱐ‪ ،‬ﺍﳌـ‬ ‫ـﻒ ﺍﳌﺒـ‬ ‫ـﻴﺶ‪ ،( ٧٤ /٨ ) .‬ﻭﺭﺻـ‬ ‫ـﻦ ﻳﻌـ‬‫ﺍﺑـ‬
‫) ﺹ ‪.( ٢٢١ – ٢٢٠‬‬
‫‪ -٣‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻔﺮﺍﺀ‪.( ٣٤٩ /٢ ) .‬‬
‫‪ -٤‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪.( ٤٥٤ /٣ ) .‬‬
‫‪ -٥‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪.‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺍﻷﺯﻫﻴﺔ‪ ،‬ﺍﳍﺮﻭﻱ‪ ) .‬ﺹ ‪.( ٧٠‬‬
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‫ﻭﻣﻦ ﺷﺮﻭﻃﻬﺎ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻔﻌﻞ ﺍﻟﺬﻱ ﺗﻔﺴﺮﻩ ) ﹶﺃ ﹾﻥ ( ﻭﺗﻌﱪ ﻋﻨﻪ ﻓﻴﻪ ﻣﻌـﲎ ﺍﻟﻘـﻮﻝ ﺩﻭﻥ‬
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‫ﺖ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ِﺇﻟﱠﺎ ﻣ‪‬ﺎ ﹶﺃ ‪‬ﻣﺮ‪‬ﺗﻨِﻲ ِﺑ ِﻪ ﹶﺃ ِﻥ ﺍ ‪‬ﻋ‪‬ﺒﺪ‪‬ﻭﺍ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺭﺑ‪‬ﻲ ‪‬ﻭ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ (‪.‬‬
‫ﺣﺮﻭﻓﻪ‪ ،‬ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻣ‪‬ﺎ ﹸﻗ ﹾﻠ ‪‬‬
‫ﺤ ِﻞ‬
‫ﻚ ِﺇﻟﹶﻰ ﺍﻟ‪‬ﻨ ‪‬‬‫ﻓﺎﻷﻣﺮ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﲟﻌﲎ ﺍﻟﻘﻮﻝ‪ ٢.‬ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪ ) :‬ﻭﹶﺃ ‪‬ﻭﺣ‪‬ﻰ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺨﺬِﻱ (‪ ٣.‬ﻓﺎﻟﻮﺣﻲ ﻗﻮﻝ ﺩﻭﻥ ﺣﺮﻭﻓﻪ‪.‬‬ ‫ﹶﺃ ِﻥ ﺍ‪‬ﺗ ِ‬
‫ﻭ) ﺍﻧﻄﻠﻖ ( ﰲ ﺍﻵﻳﺔ ﻗﺪ ﻳﻜﻮﻥ ﲟﻌﲎ ﺍﻻﻧﻄﻼﻕ ﰲ ﺍﻟﻘﻮﻝ‪ ،‬ﺃﻱ‪ :‬ﺍﻧﻄﻠﻘﻮﺍ ﰲ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﻟـﻴﺲ‬
‫ﺍﻻﻧﻄﻼﻕ ﲟﻌﲎ ﺍﻟﺬﻫﺎﺏ ﺍﳊﺴﻲ؛ ﺑﻞ ﺍﻧﻄﻼﻕ ﺍﻷﻟﺴﻨﺔ ﺑﺎﻟﻜﻼﻡ‪.‬‬
‫ﻭﻗﺪ ﻳ‪‬ﻘﺼﺪ ﺍﻻﻧﻄﻼﻕ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻪ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻭﺍﻧﻄﻠﻘﻮﺍ ﻗـﺎﺋﻠﲔ ﺍﻣـﺸﻮﺍ‪ ،‬ﻓﻜـﺄﻥ‬
‫‪٤‬‬
‫ﺍﻻﻧﻄﻼﻕ ﻣﻀﻤﻨﹰﺎ ﻣﻌﲎ ﺍﻟﻘﻮﻝ‪.‬‬
‫ﻭﻳﺘﺮﺟﺢ ﳑﺎ ﺳﺒﻖ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،‬ﺑﺄ ﹼﻥ ) ﹶﺃ ﹾﻥ ( ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻣﻔﺴﺮﺓ‪ .‬ﻭﻗﺪ ﻭﺍﻓـﻖ‬
‫ﺑﺬﻟﻚ ﲨﻬﻮﺭ ﺍﻟﻨﺤﺎﺓ‪.‬‬
‫‪ -٢‬ﻭﺍﻟﻘﺴﻢ ﺍﻵﺧﺮ ﻟـ) ﹶﺃ ﹾﻥ ( ﺍﳌﺨﻔﻔﺔ‪ ،‬ﺃﻥ ﺗﻜﻮﻥ ﺯﺍﺋﺪﺓ‪ ،‬ﻭﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻋﻠﻰ ﻫـﺬﺍ‬
‫‪٥‬‬
‫ﲑ ‪.‬‬
‫ﺸ‪‬‬
‫ﺍﳌﻌﲎ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪  :‬ﹶﻓ ﹶﻠﻤ‪‬ﺎ ﹶﺃ ﹾﻥ ﺟ‪‬ﺎ َﺀ ﺍﹾﻟ‪‬ﺒ ِ‬
‫ﻓـ) ﹶﺃ ﹾﻥ ( ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺯﺍﺋﺪﺓ‪ ،‬ﻭﺯﻳﺎﺩ‪‬ﺎ ﻟﻠﺘﻮﻛﻴﺪ‪ ،‬ﻓﻬﻲ ﻻ ﳏﻞ ﳍﺎ ﻣﻦ ﺍﻹﻋﺮﺍﺏ‪ ٦.‬ﻭﺍﳌﻌﲎ‬
‫‪٧‬‬
‫ﰲ ﺍﻵﻳﺔ‪ :‬ﻓﻠﻤﺎ ﺟﺎﺀ ﺍﻟﺒﺸﲑ‪.‬‬
‫‪٨‬‬
‫ﻭﺫﻫﺐ ﺍﻷﺧﻔﺶ ﺇﱃ ﺃ‪‬ﺎ ﻗﺪ ﺗﻨﺼﺐ ﺍﻟﻔﻌﻞ ﻭﻫﻲ ﺯﺍﺋﺪﺓ‪.‬‬

‫‪ -١‬ﺍﳌﺎﺋﺪﺓ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.( ١١٧‬‬

‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪ ،( ٤٩ /١ ) .‬ﻭﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ ﻳﻌﻴﺶ‪ ،( ١٤٢ /٨ ) .‬ﻭﺍﳌﺴﺎﺋﻞ ﺍﻟﺴﻔﺮﻳﺔ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪،‬‬
‫ﺗﺢ ﺣﺎﰎ ﺍﻟﻀﺎﻣﻦ‪ ،‬ﻁ‪ ،١‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﲑﻭﺕ‪١٤٠٣ ،‬ﻫـ ‪ ) .‬ﺹ ‪.( ٣٩‬‬
‫‪ -٣‬ﺍﻟﻨﺤﻞ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.( ٦٨‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻘﺘﺼﺪ‪ ،‬ﺍﳉﺮﺟﺎﱐ‪ ،( ٤٨٩ – ٤٨٨ /١ ) .‬ﻭﺍﻟﻜﺸﺎﻑ‪ ،‬ﺍﻟﺰﳐﺸﺮﻱ‪ ،( ٧٣ /٤ ) .‬ﻭﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜـﱪﻱ‪.‬‬
‫) ‪ ،( ١٠٩٧ /٢‬ﻭﺷﺮﺡ ﺍﻟﻜﺎﻓﻴﺔ‪ ،‬ﺍﻟﺮﺿﻲ‪.( ٣٨٦ /٢ ) .‬‬
‫‪ -٥‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٢٣١ /١ ) .‬ﻳﻮﺳﻒ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.( ٩٦‬‬
‫‪ -٦‬ﺍﻷﺻﻮﻝ‪ ،‬ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ‪ ،( ٢٣٨ – ٢٣٧ /١ ) .‬ﻭﺍﻷﺯﻫﻴﺔ‪ ،‬ﺍﳍﺮﻭﻱ‪ ) .‬ﺹ ‪ ،( ٦٨‬ﻭﺭﺻﻒ ﺍﳌﺒـﺎﱐ‪ ،‬ﺍﳌـﺎﻟﻘﻲ‪.‬‬
‫) ﺹ ‪.( ١٩٧‬‬
‫‪ -٧‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،( ٢٣١ /١ ) .‬ﻭﺍﻷﺯﻫﻴﺔ‪ ،‬ﺍﳍﺮﻭﻱ‪ ) .‬ﺹ ‪.( ٦٨‬‬
‫‪ -٨‬ﻳﻨﻈﺮ‪ :‬ﺍﳉﲎ ﺍﻟﺪﺍﱐ‪ ،‬ﺍﳌﺮﺍﺩﻱ‪ ) .‬ﺹ ‪.( ٢٢٣ -٢٢٢‬‬
‫‪١٧٦‬‬
‫ﻭﺗ ﹼﻄّﺮﺩ ﺯﻳﺎﺩﺓ ) ﹶﺃ ﹾﻥ ( ﺑﻌﺪ ﳌﹼﺎ‪ ،‬ﻛﻤﺎ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ‪ ،‬ﻭﻗﺒﻞ ) ﻟﻮ (‪ ١،‬ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻭﺃﹶﻥ‬
‫‪٢‬‬
‫ﻟﹼﻮ ﺍ ‪‬ﺳﺘ ﹶﻘﺎﻣ‪‬ﻮﺍ ‪‬ﻋﻠﻰ ﺍﻟ ﱠﻄ ِﺮﻳ ﹶﻘ ِﺔ (‪.‬‬

‫‪٣‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻭ ‪‬ﺯﹾﻟ ِﺰﻟﹸﻮﺍ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳﻘﹸﻮ ﹶﻝ ﺍﻟﺮ‪‬ﺳ‪‬ﻮ ﹸﻝ ‪.‬‬
‫ﺳﺎﻕ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺃﺛﻨﺎﺀ ﺣﺪﻳﺜﻪ ﻋﻦ ) ﺣﱴ ( ﺍﻟﱵ ﻳﻨﺘﺼﺐ ﺍﻟﻔﻌﻞ ﺍﳌـﻀﺎﺭﻉ‬
‫‪٤‬‬
‫ﺑﻌﺪﻫﺎ‪.‬‬
‫‪٥‬‬
‫ﻭ) ﺣﱴ ( ﻣﻦ ﺣﻴﺚ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﳍﺎ ﻣﻌﻨﻴﺎﻥ ﰲ ﺍﻟﺮﻓﻊ‪ ،‬ﻭﻣﻌﻨﻴﺎﻥ ﰲ ﺍﻟﻨﺼﺐ‪.‬‬
‫ﺃﻭ ﹰﻻ‪ :‬ﺍﻟﺮﻓﻊ‪ :‬ﺍﳌﻌﲎ ﺍﻷﻭﻝ‪:‬‬
‫ﻭﻳ‪‬ﺸﺘﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻔﻌﻞ ﺑﻌﺪ ) ﺣﱴ ( ﺳﺒﺒﹰﺎ ﻭﻋﻠﺔ ﳌﺎ ﻗﺒﻠﻬﺎ‪ ،‬ﻓﻴﻜﻮﻥ ﲟﻌﲎ ﺍﳌﺎﺿﻲ‪ ،‬ﳓـﻮ‪:‬‬
‫ﺕ ﻓﺪﺧﻠﺘ‪‬ﻬﺎ ‪ .‬ﻭ)ﺣﱴ ( ﻫﻨﺎ ﻻ ﺗﻌﻤﻞ‪ ،‬ﻭﺇﳕﺎ ﻫﻲ ﺣـﺮﻑ‬ ‫ﺕ ﺣﱴ ﺃﺩﺧ ﹸﻞ ﺍﳌﺪﻳﻨﺔ‪ .‬ﺃﻱ‪ :‬ﺳﺮ ‪‬‬‫ﺳﺮ ‪‬‬
‫ﺍﺑﺘﺪﺍﺀ ﻻ ﳏﻞ ﻟﻪ‪.‬‬
‫ﺕ ﺣـﱴ ﺃﺩﺧـ ﹸﻞ‬‫ﻛﻤﺎ ﻳﺸﺘﺮﻁ ﻛﻮﻥ ﺯﻣﻦ ﺍﻟﻔﻌﻞ ﺩﺍ ﹰﻻ ﻋﻠﻰ ﺍﳊﺎﻝ ﻻ ﺍﻻﺳﺘﻘﺒﺎﻝ‪ ،‬ﳓﻮ‪ :‬ﺳﺮ ‪‬‬
‫ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﺃﻧﺖ ﺗﺮﻳﺪ ﺍﻟﺪﺧﻮﻝ ﺍﻵﻥ‪ ،‬ﺃﻭ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺴﲑ ﻭﺍﻟﺪﺧﻮﻝ ﻗﺪ ﻣﻀﻴﺎ؛ ﺇﻻ ﺃﻧﻚ ﺗﺮﻳـﺪ‬
‫‪٦‬‬
‫ﺣﻜﺎﻳﺔ ﺣﺎ ٍﻝ ﻗﺪ ﻣﻀﺖ‪.‬‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﻗﺮﺍﺀﺓ ﺍﻟﺮﻓﻊ‪ ٧‬ﰲ ﺍﻵﻳﺔ‪ ،‬ﺭﻓﻊ ﺍﻟﻔﻌﻞ ) ﻳﻘﻮ ﹸﻝ ( ﺑﻌﺪ ) ﺣﱴ (‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺭﺻﻒ ﺍﳌﺒﺎﱐ‪ ،‬ﺍﳌﺎﻟﻘﻲ‪ ) .‬ﺹ ‪ ،( ١٩٧‬ﻭﺍﳉﲎ ﺍﻟﺪﺍﱐ‪ ،‬ﺍﳌﺮﺍﺩﻱ‪ ) .‬ﺹ ‪.( ٢٢١‬‬
‫‪ -٢‬ﺍﳉﻦ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.( ١٦‬‬
‫‪ -٣‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٢٣٤ /١ ) .‬ﺍﻟﺒﻘﺮﺓ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ٢١٤‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﺃﻡ ﺣﺴﺒﺘ‪‬ﻢ ﺃﻥ‬
‫ﺗﺪ ‪‬ﺧﻠﻮﺍ ﺍﳉ‪‬ﻨ ﹶﺔ ﻭﳌﺎ ﻳﺄِﺗﻜﻢ ﻣﺜ ﹸﻞ ﺍﻟﺬﻳ ‪‬ﻦ ﺧﹸﻠﻮﺍ ﻣﻦ ﻗﺒِﻠﻜﻢ ﻣﺴ‪‬ﺘﻬﻢ ﺍﻟﺒﺄ ‪‬ﺳﺎ ُﺀ ﻭﺍﻟﻀﺮﺍ ُﺀ ﻭﺯﻟ ِﺰﻟﻮﺍ ﺣﱴ ﻳﻘﻮ ﹶﻝ ﺍﻟﺮ ‪‬ﺳﻮ ﹸﻝ ﻭﺍﻟﺬﻳﻦ ﺁ ‪‬ﻣﻨﻮﺍ‬
‫ﷲ ﻗﺮﻳﺐ(‪.‬‬ ‫ﷲ ﺃﻻ ﺇ ﹼﻥ ﻧﺼ ‪‬ﺮ ﺍ ِ‬
‫ﻣﻌ ‪‬ﻪ ﻣﱴ ﻧﺼ ‪‬ﺮ ﺍ ِ‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٢٣٤ – ٢٣٣ /١ ) .‬‬
‫‪ -٥‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،( ٢٦ – ٢٥ /٣ ) .‬ﻭﺍﻷﺻﻮﻝ‪ ،‬ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ‪ ،( ١٥٣ /٢ ) .‬ﻭﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈـﺴﺒﺔ‪،‬‬
‫ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،( ٢٣٤ /١ ) .‬ﻭﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ) .‬ﺹ ‪.( ٦٨ -٦٧‬‬
‫‪ -٧‬ﻫﻲ ﻗﺮﺍﺀﺓ ﻧﺎﻓﻊ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺴﺒﻌﺔ‪ ،‬ﺍﺑﻦ ﳎﺎﻫﺪ‪ ) .‬ﺹ ‪ ،( ١٨١‬ﻭﺣﺠﺔ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﺍﺑﻦ ﺯﳒﻠﺔ‪ ) .‬ﺹ ‪ .( ١٣١‬ﻭﻗﺎﻝ‬
‫ﺃﺑﻮﺟﻌﻔﺮ ﺍﻟﻨﺤﺎﺱ ﻋﻦ ﻗﺮﺍﺀﺓ ﺍﻟﺮﻓﻊ‪ ) :‬ﻫﺬﻩ ﻗﺮﺍﺀﺓ ﺃﻫﻞ ﺍﳊﺮﻣﲔ (‪ .‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪.( ٣٠٤ /١ ) .‬‬
‫‪١٧٧‬‬
‫ﻭ) ﺣﱴ ( ﰲ ﻗﺮﺍﺀﺓ ﺍﻟﺮﻓﻊ ﻻ ﺗﻌﻤﻞ ﰲ ﺍﻟﻔﻌﻞ ﺑﻌﺪﻫﺎ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﳌﻌﲎ ﻋﻠﻰ ﺃﻥ ﺍﻟﻔﻌﻠﲔ ﻣـﻀﻴﺎ‪،‬‬
‫ﻭﳘﺎ ﺍﻟﻔﻌﻞ ﺍﻷﻭﻝ‪ ،‬ﻭﺍﻟﻔﻌﻞ ﺍﻟﺬﻱ ﻳﻠﻲ ) ﺣﱴ (‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﺘﻘﺪﻳﺮ ﰲ ﺍﻵﻳﺔ‪ :‬ﻭﺯﻟﺰﻟـﻮﺍ ﻓﻘـﺎﻝ‬
‫ﺍﻟﺮﺳﻮﻝ‪ ،‬ﻓﺎﻟﺰﻟﺰﻟﺔ ﺳﺒﺐ ﺍﻟﻘﻮﻝ‪ .‬ﻭﻗﺪ ﺭ‪‬ﻓﻊ ﺍﻟﻔﻌﻞ ﺑﻌﺪ ) ﺣﱴ ( ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺩﻻﻟﺘﻪ ﻋﻠـﻰ‬
‫‪١‬‬
‫ﺍﳌﺎﺿﻲ ﺯﻣﻨﺎﹰ؛ ﺇﻻ ﺃﻧﻪ ﺃﺭﺍﺩ ﺣﻜﺎﻳﺔ ﺍﳊﺎﻝ‪ ،‬ﻭﻻ ﳚﻮﺯ ﺇﻇﻬﺎﺭ ) ﹶﺃ ﹾﻥ ( ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ‪.‬‬
‫ﺍﳌﻌﲎ ﺍﻟﺜﺎﱐ‪ :‬ﻗﺪ ﻳﻜﻮﻥ ﺍﻟﺮﻓﻊ ﻋﻠﻰ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎ ﻗﺒﻞ ) ﺣﱴ ( ﻗﺪ ﻣﻀﻰ ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﺣـﺎﺩﺙ‬
‫ﺍﻵﻥ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻟﻔﻌﻞ ﺩﺍ ﹰﻻ ﻋﻠﻰ ﺍﳊﺎﻝ‪.‬‬
‫ﻭﻗﺪ ﺫﻫﺐ ﺇﱃ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻨﺤﺎﺱ ﺑﻘﻮﻟﻪ‪ ) :‬ﻓﻌﻠﻰ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﺑﺎﻟﺮﻓﻊ ﻭﻫﻲ ﺃﺑﲔ‬
‫ﻭﺃﺻﺢ ﻣﻌﲎ‪ ،‬ﺃﻱ‪ :‬ﺯﻟﺰﻟﻮﺍ ﺣﱴ ﺍﻟﺮﺳﻮﻝ ﻳﻘﻮﻝ‪ ،‬ﺃﻱ ﺣﱴ ﻫﺬﻩ ﺣﺎﻟﻪ؛ ﻷﻥ ﺍﻟﻘﻮﻝ ﺇﳕﺎ ﻛﺎﻥ ﻋﻦ‬
‫‪٢‬‬
‫ﺍﻟﺰﻟﺰﻟﺔ ﻏﲑ ﻣﻨﻘﻄﻊ ﻣﻨﻬﺎ (‪.‬‬
‫ﻭﻗﺪ ﺃﻗﺎﻡ ﺃﺑﻮ ﺟﻌﻔﺮ ﺣﺠﺘﻪ ﰲ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﻋﻠﻰ ﺍﳌﻌﲎ‪.‬‬

‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺍﻟﻨﺼﺐ‪:‬‬
‫ﻭﻗﺮﺍﺀﺓ ﺍﻟﻨﺼﺐ ﻫﻲ ﻗﺮﺍﺀﺓ ﺍﳉﻤﻬﻮﺭ‪ ٣.‬ﻭﻓﻴﻬﺎ ﻣﻌﻨﻴﺎﻥ ﻛﺴﺎﺑﻘﺘﻬﺎ‪.‬‬
‫ﺍﳌﻌﲎ ﺍﻷﻭﻝ‪ :‬ﻭﻳﻨﺘﺼﺐ ﻣﺎ ﺑﻌﺪ ) ﺣﱴ ( ﺇﺫﺍ ﻛﺎﻥ ﻏﺎﻳﺔ ﳌﺎ ﻗﺒﻠﻬﺎ‪ ،‬ﻭ) ﺣﱴ ( ﻋﻠـﻰ ﻫـﺬﻩ‬
‫ﺍﻟﻘﺮﺍﺀﺓ ﲟﻌﲎ ﺍﻟﻐﺎﻳﺔ‪ ،‬ﺃﻱ‪ ) :‬ﺇﱃ ﺃ ﹾﻥ (‪ ،‬ﻭﻳﻜﻮﻥ ﺍﳌﻌﲎ ﰲ ﺍﻵﻳﺔ‪ :‬ﻭﺯﻟﺰﻟﻮﺍ ﺇﱃ ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﺮﺳﻮﻝ‪.‬‬
‫ﻭﳓﻮ ﻗﻮﳍﻢ‪ :‬ﻷﺳﲑ ﹼﻥ ﺣﱴ ﺗﻄﻠﻊ ﺍﻟﺸﻤﺲ‪ ،‬ﲟﻌﲎ ﺇﱃ ﺃﻥ ﺗﻄﻠﻊ ﺍﻟﺸﻤﺲ‪ ،‬ﻓﻄﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻏﺎﻳﺔ‬
‫ﺍﻟﺴﲑ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻗﻮﻝ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ – ﰲ ﺍﻵﻳﺔ‪ -‬ﻏﺎﻳﺔ ﻟﺰﻟﺰﻟـﺔ ﺃﺻـﺤﺎﺑﻪ‪،‬‬
‫‪٤‬‬
‫ﻭﺍﻟﺰﻟﺰﻟﺔ ﻭﺍﻟﻘﻮﻝ ﻗﺪ ﻣﻀﻴﺎ‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺍﳉﻤﻞ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﺍﳋﻠﻴﻞ‪ ) .‬ﺹ ‪ ،( ١٨٤‬ﻭﺍﻟﻼﻣﺎﺕ‪ ،‬ﺍﻟﺰﺟـﺎﺟﻲ‪ ) .‬ﺹ ‪ ،( ٦٩‬ﻭﺍﻹﻣـﻼﺀ‪ ،‬ﺍﻟﻌﻜـﱪﻱ‪.‬‬
‫) ﺹ ‪ ،( ٩١‬ﻭﺷﺮﺡ ﻗﻄﺮ ﺍﻟﻨﺪﻯ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ) .‬ﺹ ‪.( ٦٨‬‬
‫‪ -٢‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪.( ٣٠٥ /١ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺴﺒﻌﺔ‪ ،‬ﺍﺑﻦ ﳎﺎﻫﺪ‪ ) .‬ﺹ ‪ ،( ١٨١‬ﻭﺣﺠﺔ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﺍﺑﻦ ﺯﳒﻠﺔ‪ ) .‬ﺹ ‪ .( ١٣١‬ﻗﺎﻝ ﺍﻟﻨﺤﺎﺱ‪ ) :‬ﻭﻗـﺮﺃ‬
‫ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ ﻭﺍﳊﺴﻦ ﻭﺍﺑﻦ ﺃﰊ ﺇﺳﺤﺎﻕ ﻭﺃﺑﻮ ﻋﻤﺮﻭ ﺑﺎﻟﻨﺼﺐ(‪ .‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ .( ٣٠٤ /١ ) .‬ﻭﰲ ﻗـﺮﺍﺀﺓ ﻋﺒـﺪﺍﷲ‪:‬‬
‫) ﻭﺯﻟﺰﻟﻮﺍ ﰒ ﺯﻟﺰﻟﻮﺍ ﻭﻳﻘﻮﻝ ﺍﻟﺮﺳﻮﻝ (‪ .‬ﺑﺎﻟﻮﺍﻭ ﺑﺪ ﹰﻻ ﻣﻦ ) ﺣﱴ (‪ .‬ﻳﻨﻈﺮ‪ :‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻔﺮﺍﺀ‪.( ١٠٣ /١ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،( ٢٧ /٣ ) .‬ﻭﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪ ،( ٤٣ /٢ ) .‬ﻭﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑـﻦ ﺑﺎﺑـﺸﺎﺫ‪.‬‬
‫) ‪.( ٢٣٣ /١‬‬
‫‪١٧٨‬‬
‫ﺍﳌﻌﲎ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ) ﺣﱴ ( ﲟﻌﲎ ) ﻛﻲ (‪ ،‬ﻭﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﻣﺎ ﻗﺒﻠﻬﺎ ﺳﺒﺒﹰﺎ ﳌﺎ ﺑﻌـﺪﻫﺎ‪،‬‬
‫‪١‬‬
‫ﷲ ﱄ‪ ،‬ﺃﻱ‪ :‬ﻛﻲ ﻳﻐﻔ ‪‬ﺮ ﺍﷲ ﱄ‪.‬‬‫ﺖ ﺣﱴ ﻳﻐﻔ ‪‬ﺮ ﺍ ُ‬
‫ﳓﻮ‪ :‬ﺻﻤ ‪‬‬
‫ﻭﺍﻷﻗﺮﺏ ﰲ ﺍﻵﻳﺔ ﺃﻥ ﺗﻜﻮﻥ ) ﺣﱴ ( ﲟﻌﲎ ) ﺇﱃ ﺃ ﹾﻥ (‪ ،‬ﻭﻳﺒﻌ ‪‬ﺪ ﺃﻥ ﺗﻜﻮﻥ ﲟﻌﲎ ) ﻛﻲ ( ﺍﻟﱵ‬
‫ﻟﻠﺘﻌﻠﻴﻞ‪.‬‬
‫‪٢‬‬
‫ﻭﻗﺪ ﺿﻌ‪‬ﻒ ﺃﺑﻮ ﺣﻴﺎﻥ ﻭﺍﻟﺴﻤﲔ ﻫﺬﺍ ﺍﳌﻌﲎ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺒﻘﺎﺀ‪ ) :‬ﻳ‪‬ﻘﺮﺃ ﺑﺎﻟﻨﺼﺐ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﺇﱃ ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﺮﺳﻮﻝ‪ ،‬ﻓﻬـﻮ ﻏﺎﻳـﺔ‪ ،‬ﻭﺍﻟﻔﻌـﻞ‬
‫‪٣‬‬
‫ﺍﳌﺴﺘﻘﺒﻞ ﺣ‪‬ﻜﻴﺖ ﺑﻪ ﺣﺎﳍﻢ‪ ،‬ﻭﺍﳌﻌﲎ ﻋﻠﻰ ﺍﳌﻀﻲ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﺇﱃ ﺃﻥ ﻗﺎﻝ ﺍﻟﺮﺳﻮﻝ (‪.‬‬
‫ﻭﻗﻮﻝ ﺃﰊ ﺍﻟﺒﻘﺎﺀ ﻓﻴﻪ ﺗﺮﺟﻴﺢ ﻟﻮﺟﻪ ﺍﻟﻨﺼﺐ ﻋﻠﻰ ﺃﻥ ﻣﻌﲎ ) ﺣﱴ ( ) ﺇﱃ ﺃﻥ (‪ .‬ﻭﻣﻨﻪ ﻗـﻮﻝ‬
‫‪٤‬‬
‫ﺍﻣﺮﺉ ﺍﻟﻘﻴﺲ‪:‬‬
‫‪‬ﻭ ‪‬ﺣﺘ‪‬ﻰ ﺍﳉ‪‬ﻴﺎ ‪‬ﺩ ‪‬ﻣﺎ ﻳ‪‬ﻘ ‪‬ﺪ ﹶﻥ ﺑﺄﺭ‪‬ﺳﺎ ِﻥ‪.‬‬ ‫ﺖ ِﺑ ِﻬ ‪‬ﻢ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ِﻜﻞﱠ ‪‬ﻣ ِﻄﻴ‪ ‬ﻬﻢ‬
‫‪‬ﺳ ‪‬ﺮ‪‬ﻳ ‪‬‬
‫ﻓﻨﺼﺐ ﺍﻟﻔﻌﻞ )ﺗﻜ ﱠﻞ ( ﺑﺄﻥ ﻣﻀﻤﺮﺓ ﻭﺟﻮﺑﹰﺎ ﺑﻌﺪ ) ﺣﱴ ( ﺍﻟﱵ ﺟﺎﺀﺕ ﲟﻌﲎ ) ﺇﱃ ﺃﻥ (‪.‬‬
‫ﻭﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻨﺼﺐ ﻳﻜﻮﻥ ﺍﻟﻌﺎﻣﻞ ﰲ ﺍﻟﻔﻌﻞ ﺍﻟﻮﺍﻗﻊ ﺑﻌﺪ ) ﺣﱴ ( ﻫﻮ) ﹶﺃ ﹾﻥ ( ﺍﳌﻀﻤﺮﺓ ﻭﺟﻮﺑﹰﺎ‬
‫‪٥‬‬
‫ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻟﺒﺼﺮﻳﲔ‪.‬‬
‫‪٦‬‬
‫ﻭﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻟﻜﻮﻓﻴﲔ ﻳﻜﻮﻥ ﺍﻟﻨﺼﺐ ﺑـ) ﺣﱴ ( ﻧﻔﺴﻬﺎ‪.‬‬
‫ﻭﻳﺘﺮﺟﺢ ﰲ ﻫﺬﺍ ﺍﻟﺸﺎﻫﺪ ﺍﻟﻘﺮﺁﱐ ﻗﻮﻝ ﺍﻟﺒﺼﺮﻳﲔ‪ ،‬ﻷﻥ ) ﺣﱴ ( ﻣﻦ ﻋﻮﺍﻣﻞ ﺍﻷﲰﺎﺀ‪ ،‬ﻭﻋﻮﺍﻣﻞ‬
‫ﺍﻷﲰﺎﺀ ﻻ ﺗﻌﻤﻞ ﰲ ﺍﻷﻓﻌﺎﻝ‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٢٣٣ /١ ) .‬‬

‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪ ،( ١٤٩ /٢ ) .‬ﻭﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ‪.( ٣٨٢ / ٢ ) .‬‬
‫‪ -٣‬ﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.( ١٧٢ /١ ) .‬‬
‫ﺖ (‪ ،‬ﻭﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪.‬‬
‫ﺕ ( ﺑﺪﻝ ) ﺳﺮ‪‬ﻳ ‪‬‬
‫‪ -٤‬ﺍﻟﺒﻴﺖ ﻣﻦ ﺷﻮﺍﻫﺪ‪ :‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻔﺮﺍﺀ‪ ( ١٠٣ /١ ) .‬ﺑﺮﻭﺍﻳﺔ‪ ) :‬ﻣ ﹶﻄ ‪‬ﻮ ‪‬‬
‫) ‪ ،( ٤٠ /٢‬ﻭﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪ ) .‬ﺹ ‪ ،( ٢٦٧‬ﻭﳘﻊ ﺍﳍﻮﺍﻣﻊ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪ .( ٢١٤ /٣ ) .‬ﻭﻗﺪ ﺍﺳـﺘﺪ ﹼﻝ‬
‫ﺳﻴﺒﻮﻳﻪ ‪‬ﺬﺍ ﺍﻟﺒﻴﺖ ﻋﻠﻰ ﺃﻥ ﺣﱴ ﺍﻟﺜﺎﻧﻴﺔ ﺍﺑﺘﺪﺍﺋﻴﺔ ﰲ ﻗﻮﻟﻪ‪ ) :‬ﺣﱴ ﺍﳉﻴﺎ ‪‬ﺩ (‪ ،‬ﻭﻗﺪ ﻭﻗﻌﺖ ﺑﻌـﺪﻫﺎ ﺍﳉﻤﻠـﺔ‪ .‬ﺍﻟﻜﺘـﺎﺏ‪.‬‬
‫) ‪.( ٢٧ /٣‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪ ،( ٣٨ /٢ ) .‬ﻭﺍﻷﺻﻮﻝ‪ ،‬ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ‪ ،( ١٥١ /٢ ) .‬ﻭﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﺑﻦ ﺍﻷﻧﺒـﺎﺭﻱ‪.‬‬
‫) ﺹ ‪ ،( ٣٣٢‬ﻭﺃﺳﺮﺍﺭ ﺍﻟﻨﺤﻮ‪ ،‬ﺍﺑﻦ ﻛﻤﺎﻝ ﺑﺎﺷﺎ‪ ) .‬ﺹ ‪.( ٢٣٣‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺍﻹﻧﺼﺎﻑ‪ ،‬ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪ ،( ٥٩٨ – ٥٩٧ /٢ ) .‬ﻭﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ ﻳﻌﻴﺶ‪.( ١٩ /٧ ) .‬‬
‫‪١٧٩‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻫﺸﺎﻡ‪ ) :‬ﻭﺇﳕﺎ ﻗﻠﻨﺎ ﺇﻥ ﺍﻟﻨﺼﺐ ﺑﻌﺪ ) ﺣﱴ ( ﺑﺄﻥ ﻣﻀﻤﺮﺓ ﻻ ﺑﻨﻔﺴﻬﺎ ﻛﻤﺎ ﻳﻘـﻮﻝ‬
‫ﺍﻟﻜﻮﻓﻴﻮﻥ‪ ،‬ﻷﻥ ﺣﱴ ﺛﺒﺖ ﺃ‪‬ﺎ ﲣﻔﺾ ﺍﻷﲰﺎﺀ‪ ،‬ﻭﻣﺎ ﻳﻌﻤﻞ ﰲ ﺍﻷﲰﺎﺀ ﻻ ﻳﻌﻤﻞ ﰲ ﺍﻷﻓﻌـﺎﻝ‪،‬‬
‫‪١‬‬
‫ﻭﻛﺬﺍ ﺍﻟﻌﻜﺲ (‪.‬‬
‫‪٢‬‬
‫ﻭﻗﺪ ﻭﺻﻒ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ ﻭﺟﻪ ﺍﻟﻨﺼﺐ ﺑﺄﻧﻪ ﺍﻟﻔﺼﻴﺢ ﻭﺍﻟﺼﺤﻴﺢ ﻣﻦ ﻛﻼﻡ ﺍﻟﻌﺮﺏ‪.‬‬
‫ﻭﻳﺆﻳﺪ ﺫﻟﻚ ﻛﻠﻪ ﻗﺮﺍﺀﺓ ﺍﳉﻤﻬﻮﺭ ﺑﺎﻟﻨﺼﺐ‪.‬‬

‫‪ -١‬ﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪.( ٢٥ /١ ) .‬‬

‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ‪ ،‬ﺍﻟﻄﱪﻱ‪.( ٣٤٢ /٢ ) .‬‬
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 ‫ﻣﺒﺤﺚ ﺣﺮﻭﻑ ﺍﳉﺮ‪:‬‬

‫ﻳ‪‬ﻠﻔﺖ ﻧﻈﺮ ﺍﳌﺘﺄﻣﻞ ﺍﻫﺘﻤﺎﻡ ﺍﻟﻨﺤﺎﺓ ﻭﻋﻨﺎﻳﺘﻬﻢ ﺍﻟﻔﺎﺋﻘﺔ ﲟﻌﺎﱐ ﺣﺮﻭﻑ ﺍﳉﺮ؛ ﺑﻞ ﲟﻌﺎﱐ ﺍﳊﺮﻭﻑ‪،‬‬
‫ﻓﺄﻟﻔﻮﺍ ﻓﻴﻬﺎ ﺍﻟﻜﺘﺐ ﺍﳌﺘﻨﻮﻋﺔ‪ ،‬ﻭﺃﻃﻠﻘﻮﺍ ﻋﻠﻴﻬﺎ ﻣﻌﺎﱐ ﺍﳊﺮﻭﻑ‪ ،‬ﻭﺣﺮﻭﻑ ﺍﳌﻌﺎﱐ‪.‬‬
‫ﻓﻬﻞ ﺍﳌﻌﺎﱐ ﻣﻦ ﺍﻟﻨﺤﻮ ؟‪.‬‬
‫ﺍﻟﻨﺤﻮ ‪‬ﻳﻌﲎ ﺑﻌﻤﻞ ﺍﻟﻌﺎﻣﻞ ﻻ ﲟﻌﻨﺎﻩ‪ ،‬ﻭﻋﻤﻞ ﻫﺬﻩ ﺍﳊﺮﻭﻑ ﺍﳉﺮ ‪.‬‬
‫ﻓﻠﻤﺎﺫﺍ ﻫﺬﻩ ﺍﻟﻌﻨﺎﻳﺔ ﻣﻦ ِﻗ‪‬ﺒ ِﻞ ﺍﻟﻨﺤﺎﺓ ﲟﻌﺎﻧﻴﻬﺎ ؟‬
‫ﳚﻴﺐ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﺴﺎﺅﻝ ﺍﺑﻦ ﻳﻌﻴﺶ ﺃﺛﻨﺎﺀ ﺗﻌﺮﻳﻔﻪ ﺍﳊﺮﻑ‪ ،‬ﺑﻘﻮﻟﻪ‪ ) :‬ﻭﺍﳊﺮﻑ ﻛﻠﻤﺔ ﺩﻟـﺖ‬
‫ﻋﻠﻰ ﻣﻌﲎ ﰲ ﻏﲑﻫﺎ‪ ،‬ﻓﻘﻮﻟﻨﺎ‪ :‬ﻛﻠﻤﺔ ﺟﻨﺲ ﻋﺎﻡ ﻳﺸﻤﻞ ﺍﻻﺳﻢ ﻭﺍﻟﻔﻌﻞ ﻭﺍﳊﺮﻑ‪ ،‬ﻭﻗﻮﻟﻨﺎ‪ :‬ﺩﻟﺖ‬
‫ﻋﻠﻰ ﻣﻌﲎ ﰲ ﻏﲑﻫﺎ ﻓﺼﻞ ﻣﻴ‪‬ﺰﻩ ﻣﻦ ﺍﻻﺳﻢ ﻭﺍﻟﻔﻌﻞ؛ ﺇﺫ ﻣﻌﲎ ﺍﻻﺳﻢ ﻭﺍﻟﻔﻌـﻞ ﰲ ﺃﻧﻔـﺴﻬﻤﺎ‪،‬‬
‫ﺖ‪ :‬ﺃﻝ ﻣﻔﺮﺩﺓ ﱂ‬ ‫ﺖ‪ :‬ﺍﻟﻐﻼﻡ‪ ،‬ﻓﹸﻬﻢ ﻣﻨﻪ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻭﻟﻮ ﻗﻠ ‪‬‬
‫ﻭﻣﻌﲎ ﺍﳊﺮﻑ ﰲ ﻏﲑﻩ‪ ،‬ﺃﻻ ﺗﺮﺍﻙ ﺇﺫﺍ ﻗﻠ ‪‬‬
‫ﻳ‪‬ﻔﻬﻢ ﻣﻨﻪ ﻣﻌﲎ‪ ،‬ﻓﺈﺫﺍ ﻗﹸﺮﻥ – ﺃﻱ ﺍﳊﺮﻑ – ﲟﺎ ﺑﻌﺪﻩ ﻣﻦ ﺍﻻﺳﻢ ﺃﻓﺎﺩ ﺍﻟﺘﻌﺮﻳﻒ ﰲ ﺍﻻﺳﻢ‪ ،‬ﻓﻬﺬﺍ‬
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‫ﻣﻌﲎ ﺩﻻﻟﺘﻪ ﰲ ﻏﲑﻩ (‪.‬‬
‫ﻓﺘﻌﺮﻳﻒ ﺍﳊﺮﻑ ) ﻣﺎ ﺩ ﹼﻝ ﻋﻠﻰ ﻣﻌﲎ ﰲ ﻏﲑﻩ ( ﺗﻌﺮﻳﻒ ﳓﻮﻱ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﺟﺎﺀﺕ ﻋﻨﺎﻳﺔ ﺍﻟﻨﺤﺎﺓ‬
‫ﲟﻌﺎﱐ ﺍﳊﺮﻭﻑ ‪ ،‬ﻷﻥ ﻣﻌﺎﻧﻴﻬﺎ ﻫﻲ ﻋﻤﻠﻬﺎ ﰲ ﺍﻻﺳﻢ ﻭﺍﻟﻔﻌﻞ؛ ﺇﺫ ﺇ ﹼﻥ ﺍﳊﺮﻑ ﻣﻨﻔﺮﺩﹰﺍ ﻟﻴﺲ ﻟـﻪ‬
‫ﻣﻌﲎ‪ ،‬ﻓـ) ﺃﻝ ( ﻟﻴﺲ ﳍﺎ ﻣﻌﲎ ﰲ ﻧﻔﺴﻬﺎ ﻛﻤﺎ ﰲ ﺍﻻﺳﻢ ) ﳏﻤﺪ ( ﻣﺜﻼﹰ‪ ،‬ﻭﺍﻟﻔﻌﻞ ) ﺟﻠﺲ (‬
‫ﻣﺜﻼﹰ‪ ،‬ﺇ ﹼﻻ ﺃﻥ ﻣﻌﻨﺎﻫﺎ ﻳﻈﻬﺮ ﰲ ﻗﻮﻟﻚ‪ ) :‬ﺍﻟﺒﻴﺖ ( ﺻﺎﺭ ﳏﺪﺩﹰﺍ‪ .‬ﻭﻋﻠﻰ ﺫﻟﻚ ﻓﻤﻌﺎﱐ ﺍﳊـﺮﻭﻑ‬
‫ﺗﺘﻌﺪﺩ ﺗﺒﻌﹰﺎ ﻻﺭﺗﺒﺎﻃﻬﺎ ﺑﺎﻻﺳﻢ ﺃﻭ ﺍﻟﻔﻌﻞ‪ .‬ﻭﻟﺬﻟﻚ ﺃﺧﺬﺕ ﺣﻴ‪‬ﺰﹰﺍ ﻣﻦ ﺍﻫﺘﻤﺎﻡ ﺍﻟﻨﺤﺎﺓ‪.‬‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ ﻳﻌﻴﺶ‪.( ٢ /٨ ) .‬‬

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‫ﲢﺪﺙ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻋﻦ ﺣﺮﻭﻑ ﺍﳉﺮ‪ ،‬ﻭﻋﺪ‪‬ﻫﺎ ﲦﺎﻧﻴﺔ ﻋﺸﺮ ﺣﺮﻓﺎﹰ‪ ،‬ﻭﺫﻛﺮ ﺃﺣﻜﺎﻣﻬﺎ‪ .‬ﻓﺎﻷﺻﻞ‬
‫ﺖ ﻣﻦ ﺍﻟﺪﺍﺭ‪ .‬ﻓـ) ﻣِـ ‪‬ﻦ (‬
‫ﰲ ﻫﺬﻩ ﺍﳊﺮﻭﻑ ﺇﻳﺼﺎﻝ ﻣﻌﺎﱐ ﺍﻷﻓﻌﺎﻝ ﺇﱃ ﺍﻷﲰﺎﺀ‪ ،‬ﻣﺜﻞ‪ :‬ﺧﺮﺟ ‪‬‬
‫ﺃﻭﺻﻠﺖ ﻣﻌﲎ ﺍﳋﺮﻭﺝ ﺇﱃ ﺍﻻﺳﻢ‪.‬‬
‫ﻭﺑﺪﺃ ﺑـ) ﻣِﻦ (‪ ،‬ﻭﺑﻴ‪‬ﻦ ﻣﻌﺎﻧﻴﻬﺎ‪ ،‬ﻓﺘﻜﻮﻥ ﻻﺑﺘﺪﺍﺀ ﺍﻟﻐﺎﻳﺔ ﻣﻊ ﺍﳌﻜﺎﻥ ﻛﺎﳌﺜﺎﻝ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﻭﺗﻜـﻮﻥ‬
‫ﺖ ﻣﻦ ﺍﻟﺮﻏﻴﻒ‪ ،‬ﺃﻱ‪ :‬ﺑﻌﻀﻪ‪ ،‬ﻭﺗﻜﻮﻥ ﻟﻠﺘﺒﻴﲔ ﰲ ﺍﻟﺼﻔﺎﺕ‪ .‬ﻭﺍﺳﺘـﺸﻬﺪ‬ ‫ﻟﻠﺘﺒﻌﻴﺾ‪ ،‬ﻣﺜﻞ‪ :‬ﺃﻛﻠ ‪‬‬
‫ﻋﻠﻰ ﺫﻟﻚ‪:‬‬
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‫ﺲ ِﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄ ‪‬ﻭﺛﹶﺎ ِﻥ ‪.‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻓﹶﺎ ‪‬ﺟ‪‬ﺘِﻨﺒ‪‬ﻮﺍ ﺍﻟﺮ‪ ‬ﺟ ‪‬‬

‫ﻓـ) ِﻣ ‪‬ﻦ ( ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺟﺎﺀﺕ ﻟﻠﺘﺒﻴﲔ‪ ،‬ﺃﻭ ﻟﺒﻴﺎﻥ ﺍﳉﻨﺲ‪ .‬ﻭﻗﺪ ﺩﺧﻠﺖ ) ِﻣ ‪‬ﻦ ( ﻟﺘﺒـﻴﲔ‬
‫ﺍﳌﻘﺼﻮﺩ ﺑﺎﻻﺟﺘﻨﺎﺏ‪ ،‬ﻭﻫﻮ ﺍﺟﺘﻨﺎﺏ ﺟﻨﺲ ﺍﻟﺮﺟﺲ‪ ،‬ﻭﻫﻲ ﺍﻷﻭﺛﺎﻥ‪ ٢.‬ﻭﺍﻟﺘﻘـﺪﻳﺮ‪ :‬ﻭﺍﺟﺘﻨﺒـﻮﺍ‬
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‫ﺍﻟﺮﺟﺲ ﺍﻟﺬﻱ ﻫﻮ ﺍﻷﻭﺛﺎﻥ‪ ،‬ﺃﻱ‪ :‬ﺍﺟﺘﻨﺒﻮﺍ ﺍﻟﺮﺟﺲ ﺍﻟﻮﺛﲏ‪ ،‬ﻭ) ِﻣ ‪‬ﻦ ( ﺗﺮﺟﻊ ﺇﱃ ﻣﻌﲎ ﺍﻟﺼﻔﺔ‪.‬‬
‫ﻭﺫﻫﺐ ﺍﻷﺧﻔﺶ ﺇﱃ ﺃ ﹼﻥ ) ﻣِﻦ ( ﰲ ﺍﻵﻳﺔ ﻟﻠﺘﺒﻌﻴﺾ‪ ،‬ﻭﺍﳌﻌﲎ ﻋﻨﺪﻩ‪ :‬ﻓﺎﺟﺘﻨﺒﻮﺍ ﺍﻟﺮﺟﺲ ﺍﻟـﺬﻱ‬
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‫ﻫﻮ ﻣﻦ ﺍﻷﻭﺛﺎﻥ‪ ،‬ﺃﻱ‪ :‬ﻋﺒﺎﺩ‪‬ﺎ‪.‬‬
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‫ﻭﻭﺻﻔﻪ ﺍﻟﻨﺤﺎﺱ ﺑﺄﻧﻪ ﻏﺮﻳﺐ ﺣﺴﻦ‪ ٥.‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻫﺸﺎﻡ‪ ) :‬ﻭﻫﺬﺍ ﺗﻜﻠﻒ(‪.‬‬
‫ﻭﻗﺪ ﺭ ‪‬ﺩ ﺍﻷﻧﺒﺎﺭﻱ ﻫﺬﺍ ﺍﳌﻌﲎ ﺑﻘﻮﻟﻪ‪ ) :‬ﻭﻻ ﳚﻮﺯ ﺃﻥ ﺗﻜﻮﻥ‪ -‬ﺃﻱ ﻣِﻦ‪ -‬ﻟﻠﺘﺒﻌﻴﺾ‪ ،‬ﻷﻧﻪ ﻟـﻴﺲ‬
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‫ﺍﳌﺄﻣﻮﺭ ﺑﻪ ﺍﺟﺘﻨﺎﺏ ﺑﻌﺾ ﺍﻷﻭﺛﺎﻥ ﺩﻭﻥ ﺑﻌﺾ‪ ،‬ﻭﺇﳕﺎ ﺍﳌﻘﺼﻮﺩ ﺍﺟﺘﻨﺎﺏ ﺟﻨﺲ ﺍﻷﻭﺛﺎﻥ (‪.‬‬
‫ﻭﻳﺼﺢ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﻷﻥ ) ِﻣ ‪‬ﻦ ( ﻫﻨﺎ ﺟﺎﺀﺕ ﻟﻠﺘﺠﻨﻴﺲ‪ ،‬ﺃﻱ ﻟﺒﻴﺎﻥ ﺍﺟﺘﻨﺎﺏ ﺟﻨﺲ ﺍﻷﻭﺛـﺎﻥ‪،‬‬
‫ﻭﻟﻴﺲ ﻻﺟﺘﻨﺎﺏ ﺑﻌﺾ ﺍﻷﻭﺛﺎﻥ‪.‬‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٢٣٦ /١ ) .‬ﺍﳊﺞ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.( ٣٠‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺍﻷﺻﻮﻝ‪ ،‬ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ‪ ،( ٤١٠ /١ ) .‬ﻭﺣﺮﻭﻑ ﺍﳌﻌﺎﱐ‪ ،‬ﺍﻟﺰﺟﺎﺟﻲ‪ ) .‬ﺹ ‪ ،( ٥٠‬ﻭﻣﻨـﺎﺯﻝ ﺍﳊـﺮﻭﻑ‪،‬‬
‫ﺍﻟﺮﻣﺎﱐ‪ ) .‬ﺹ ‪ ،( ٥٠‬ﻭﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﺑـﻦ ﺍﻷﻧﺒـﺎﺭﻱ‪ ) .‬ﺹ ‪ ،( ٢٥٩‬ﻭﺍﻟﺘﻔـﺴﲑ ﺍﻟﻜـﺒﲑ‪ ،‬ﺍﻟﻔﺨـﺮ ﺍﻟـﺮﺍﺯﻱ‪.‬‬
‫) ‪ ،( ١٦٦ /١٩‬ﻭﺍﻟﻠﺒﺎﺏ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.( ٣٥٤ /١ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﱪﻫﺎﻥ‪ ،‬ﺍﻟﺰﺭﻛﺸﻲ‪.( ٤١٧ /٤ ) .‬‬
‫‪ -٤‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻷﺧﻔﺶ‪.( ٦٣٨ /٢ ) .‬‬
‫‪ -٥‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪.( ٩٦ /٣ ) .‬‬
‫‪ -٦‬ﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪.( ٣١٩ /١ ) .‬‬
‫‪ -٧‬ﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ‪ .‬ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪ ) .‬ﺹ ‪.( ٢٥٩‬‬
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‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻣ‪‬ﺎ ﹶﻟ ﹸﻜ ‪‬ﻢ ِﻣ ‪‬ﻦ ِﺇﹶﻟ ٍﻪ ﹶﻏ ‪‬ﻴ ‪‬ﺮ ‪‬ﻩ ‪.‬‬

‫ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﻠﻰ ﺍﳌﻌﲎ ﺍﻟﺮﺍﺑﻊ ﻟـ) ﻣِﻦ (‪ ،‬ﺣﻴﺚ ﺗﻜﻮﻥ ﺯﺍﺋـﺪﺓ‪،‬‬
‫ﳓﻮ‪ :‬ﻣﺎ ﺟﺎﺀﱐ ﻣﻦ ﺃﺣ ٍﺪ‪ ٢.‬ﻭﺍﳌﻌﲎ‪ :‬ﻣﺎ ﺟﺎﺀﱐ ﺃﺣ ‪‬ﺪ‪.‬‬
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‫ﻭ)ﻣِﻦ ( ﰲ ﺍﻵﻳﺔ ﺯﺍﺋﺪﺓ‪ ،‬ﻭﺍﳌﻌﲎ‪ :‬ﻣﺎ ﻟﻜﻢ ﺇﻟ ‪‬ﻪ ﻏﲑﻩ‪ ،‬ﻭ) ﺇﻟﻪ ( ﰲ ﳏﻞ ﺭﻓﻊ ﻣﺒﺘﺪﺃ‪.‬‬
‫‪٥‬‬
‫ﻭﻗﹸﺮﺃ ) ﻏﲑِﻩ ( ﺑﺎﳉﺮ ﺻﻔ ﹰﺔ ﻋﻠﻰ ﺍﻟﻠﻔﻆ‪ ٤.‬ﻭﻗﹸﺮﺃ ) ﻏﲑ‪‬ﻩ ( ﺑﺎﻟﻨﺼﺐ‪.‬‬
‫ﻭﺧﱪ ﺍﳌﺒﺘﺪﺃ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻫﻮ ) ﻟﻜﻢ (‪ ،‬ﺃﻭ ﺃﻥ ﻳﻜﻮﻥ ﳏﺬﻭﻓﺎﹰ‪ ،‬ﻭﺍﳌﻌﲎ‪ :‬ﻣﺎ ﻟﻜﻢ ﻣﻦ ﺇﻟـ ٍﻪ ﰲ‬
‫‪٦‬‬
‫ﺍﻟﻮﺟﻮﺩ ﺃﻭ ﰲ ﺍﻟﻌﺎﱂ‪.‬‬
‫ﻭﻳ‪‬ﺸﺘﺮﻁ ﰲ ﺯﻳﺎﺩﺓ ) ﻣِﻦ ( ﺃﻥ ﺗﺪﺧﻞ ﺍﻟﻨﻜﺮﺓ ﺍﻟﱵ ﻳ‪‬ﻘﺼﺪ ‪‬ﺎ ﺍﺳﺘﻐﺮﺍﻕ ﺍﳉﻨﺲ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﻣﺎ‬
‫ﻗﺒﻠﻬﺎ ﻏﲑ ﻣﻮﺟﺐ‪ ) ،‬ﺃﻱ ﻏﲑ ﻣﺜﺒﺖ (‪ ،‬ﻭﻫﻮ ﺍﻟﻨﻔﻲ‪ ،‬ﻛﻤﺎ ﰲ ﺍﻵﻳﺔ ﺍﳌﺴﺘﺸﻬﺪ ‪‬ـﺎ‪ ،‬ﻭﺍﻟﻨـﻬﻲ‬
‫‪٧‬‬
‫ﳓﻮ‪ :‬ﻻ ﻳ ﹸﻘ ‪‬ﻢ ﻣﻦ ﺃﺣﺪٍ‪ ،‬ﻭﺍﻻﺳﺘﻔﻬﺎﻡ ﳓﻮ‪ :‬ﻫﻞ ﻗﺎﻡ ﻣﻦ ﺃﺣ ٍﺪ‪.‬‬
‫ﻭﺫﻫﺐ ﺍﻷﺧﻔﺶ ﺇﱃ ﺟﻮﺍﺯ ﻭﻗﻮﻉ ) ﻣِﻦ ( ﺍﻟﺰﺍﺋﺪﺓ ﰲ ﺍﻹﳚﺎﺏ‪ ،‬ﻭﺣﻴﻨﻬﺎ ﲡﺮ ﺍﳌﻌﺮﻓـﺔ‪ ،‬ﻭﻻ‬
‫ﺗﻘﺘﺼﺮ ﻋﻠﻰ ﺟﺮ ﺍﻟﻨﻜﺮﺓ‪ ٨.‬ﻭﻗﺪ ﺍﺳﺘﺪ ﹼﻝ ﻋﻠﻰ ﺫﻟﻚ ﺑﻘﻮﻝ ﺍﻟﻌﺮﺏ‪ ) :‬ﻗ ‪‬ﺪ ﺃﺻﺎﺑﻨﺎ ﻣﻦ ﻣﻄـ ٍﺮ (‪،‬‬
‫‪٩‬‬
‫ﺚ‪.‬‬
‫ﺚ (‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻗﺪ ﺃﺻﺎﺑﻨﺎ ﻣﻄﺮ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﺣﺪﻳ ﹲ‬ ‫ﻭ) ﻗﺪ ﻛﺎﻥ ﻣﻦ ﺣﺪﻳ ٍ‬
‫ﻭﻫﺬﺍ ﺍﻟﺮﺃﻱ ﻟﻪ ﻭﺟﺎﻫﺘﻪ ﻟﻮﺭﻭﺩ ﺍﻟﺴﻤﺎﻉ ﺑﻪ؛ ﺇﻻ ﺃﻧﻪ ﺃﻗﻞ ﻣﻦ ﳎﻲﺀ ) ﻣِﻦ ( ﰲ ﺍﻟﻨﻔﻲ‪.‬‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٢٣٦ /١ ) .‬ﺍﻷﻋﺮﺍﻑ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ ،( ٨٥ ، ٧٣ ، ٦٥ ، ٥٩‬ﻭﻫﻮﺩ‪ :‬ﻣﻦ‬
‫ﺍﻵﻳﺔ ) ‪ ،( ٨٤ ، ٦١ ، ٥٠‬ﻭﺍﳌﺆﻣﻨﻮﻥ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪:.( ٣٢ ، ٢٣‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٢٣٦ /١ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻔﺮﺍﺀ‪ ،( ٢٧٦ /١ ) .‬ﻭﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪ ،( ٣٧٠ /٤ ) .‬ﻭﺇﻋﺮﺍﺏ ﺍﻟﻘـﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤـﺎﺱ‪.‬‬
‫) ‪ ،( ١٣٤ /٢‬ﻭﻣﻨﺎﺯﻝ ﺍﳊﺮﻭﻑ‪ ،‬ﺍﻟﺮﻣﺎﱐ‪ ) .‬ﺹ ‪ ،( ٥٠‬ﻭﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ‪.( ٣٥٤ /٥ ) .‬‬
‫‪ -٤‬ﻗﺮﺍﺀﺓ ﺍﳉﺮ ﻗﺮﺃ ‪‬ﺎ ﺍﻟﻜﺴﺎﺋﻲ ﻭﺃﺑﻮ ﺟﻌﻔﺮ ﺍﳌﺪﱐ‪ .‬ﺍﻟﺴﺒﻌﺔ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﺍﺑﻦ ﳎﺎﻫﺪ‪ ) .‬ﺹ ‪ ،( ٢٨٤‬ﻭﺍﻟﺘﻴﺴﲑ‪ ،‬ﺍﻟﺪﺍﱐ‪.‬‬
‫) ﺹ ‪ ،( ١١٠‬ﻭﺍﻹﲢﺎﻑ‪ ،‬ﺍﻟﺪﻣﻴﺎﻃﻲ‪ ) .‬ﺹ ‪.( ٢٨٥‬‬
‫‪ -٥‬ﻗﺮﺃ ‪‬ﺎ ﻋﻴﺴﻰ ﺑﻦ ﻋﻤﺮ‪ .‬ﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ‪.( ٣٥٤ /٥ ) .‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ ،( ٥٧٧ /١ ) .‬ﻭﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ‪.( ٣٥٤ /٥ ) .‬‬
‫‪ -٧‬ﻳﻨﻈﺮ‪ :‬ﺍﻷﺻﻮﻝ‪ ،‬ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ‪ ،( ٩٤ /١ ) .‬ﻭﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑـﺸﺎﺫ‪ ،( ٢٣٦ /١ ) .‬ﻭﺍﻷﺯﻫﻴـﺔ‪،‬‬
‫ﺍﳍﺮﻭﻱ‪ ) .‬ﺹ ‪ ،( ٢٣٠‬ﻭﺍﳉﲎ ﺍﻟﺪﺍﱐ‪ ،‬ﺍﳌﺮﺍﺩﻱ‪ ) .‬ﺹ ‪.( ٣١٨ – ٣١٧‬‬
‫‪ -٨‬ﻳﻨﻈﺮ‪ :‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻷﺧﻔﺶ‪ ،( ٢٧٣ -٢٧٢ /١ ) .‬ﻭ) ‪.( ٤٨٨ /٢‬‬
‫‪ -٩‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ .( ٤٨٨ /٢ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺭﺻﻒ ﺍﳌﺒﺎﱐ‪ ،‬ﺍﳌﺎﻟﻘﻲ‪ ) .‬ﺹ ‪.( ٣٩١‬‬
‫‪١٨٣‬‬
‫ﻭﻟـ) ﻣِﻦ ( ﺍﻟﺰﺍﺋﺪﺓ ﻣﻮﺍﺿﻊ‪ ١،‬ﻓﻬﻲ ﺗ‪‬ﺰﺍﺩ ﻣﻊ ﺍﳌﺒﺘﺪﺃ ﻛﻤﺎ ﰲ ﺍﻵﻳﺔ ﺍﳌﺴﺘﺸﻬﺪ ‪‬ﺎ‪ ،‬ﻭﺗﺰﺍﺩ ﻣـﻊ‬
‫ﺍﻟﻔﺎﻋﻞ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻣ‪‬ﺎ ‪‬ﻳ ﹾﺄﺗِﻴ ِﻬ ‪‬ﻢ ِﻣ ‪‬ﻦ ِﺫ ﹾﻛ ٍﺮ ِﻣ ‪‬ﻦ ‪‬ﺭ‪‬ﺑ ِﻬ ‪‬ﻢ (‪ ٢.‬ﻭﺍﳌﻌﲎ‪ :‬ﻣﺎ ﻳﺄﺗﻴﻬﻢ ﺫﻛﺮ‪ ،‬ﻓﻬﻮ‬
‫‪٣‬‬
‫ﺴﺎ ِﻥ ﹶﻗﻮﻣـ ِﻪ (‪.‬‬
‫ﺍﻟﻔﺎﻋﻞ‪ ،‬ﻭﻣﻊ ﺍﳌﻔﻌﻮﻝ ﺑﻪ‪ ،‬ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻭ ‪‬ﻣﺎ ﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠ‪‬ﻨﺎ ِﻣ ‪‬ﻦ ‪‬ﺭ ‪‬ﺳﻮ ٍﻝ ﺇ ﹼﻻ ِﺑﻠـ ِ‬
‫ﻭﺍﳌﻌﲎ‪ :‬ﻭﻣﺎ ﺃﺭﺳﻠﻨﺎ ﺭﺳﻮﻻﹰ‪ ،‬ﻓﻬﻮ ﺍﳌﻔﻌﻮﻝ‪ ،‬ﻭﺗ‪‬ﺰﺍﺩ ﻣﻊ ﺍﳊﺎﻝ‪ ،‬ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ‪‬ﻨ‪‬ﺒﻐِﻲ‬
‫ﺨ ﹶﺬ (‪ ٥‬ﺑﺎﻟﺒﻨﺎﺀ ﻟﻠﻤﺠﻬﻮﻝ‪ ،‬ﻭﺍﳌﻌﲎ‪:‬‬ ‫ﻚ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻭِﻟﻴ‪‬ﺎ َﺀ(‪ ٤.‬ﻭﺫﻟﻚ ﰲ ﻗﺮﺍﺀﺓ ) ‪‬ﻧ‪‬ﺘ ‪‬‬
‫ﺨ ﹶﺬ ِﻣ ‪‬ﻦ ﺩ‪‬ﻭِﻧ ‪‬‬
‫ﹶﻟﻨ‪‬ﺎ ﹶﺃ ﹾﻥ ‪‬ﻧ‪‬ﺘ ِ‬
‫ﺨ ﹶﺬ ﺃﻭﻟﻴﺎﺀ ﻣﻦ ﺩﻭﻧﻚ‪ .‬ﻭ) ِﻣ ‪‬ﻦ ( ﻗﺒﻞ ) ﺃﻭﻟﻴﺎﺀ ( ﺯﺍﺋﺪﺓ‪.‬‬ ‫ﺃﻥ ‪‬ﻧ‪‬ﺘ ‪‬‬

‫‪٦‬‬
‫ﺾ ‪.‬‬
‫ﻀ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ‪‬ﺑ ‪‬ﻌ ٍ‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻭﹶﻟ ‪‬ﻌﻼ ‪‬ﺑ ‪‬ﻌ ‪‬‬

‫ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﻠﻰ ) ﻋﻠﻰ ( ﺍﻟﱵ ﻫﻲ ﰲ ﺍﻷﺻﻞ ﲟﻌﲎ ﺍﻻﺳﺘﻌﻼﺀ‪،‬‬
‫‪٧‬‬
‫ﳓﻮ‪ :‬ﻓﻼ ﹲﻥ ﻋﻠﻴﻪ ﺩﻳﻦ‪.‬‬
‫ﻭ) ﻋﻼ ( – ﺍﻷﻭﱃ ‪ -‬ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻓﻌﻞ ﻣﺎﺽ‪ ،‬ﻭﺍﻟﻔﺎﻋﻞ ) ﺑﻌﺾ (‪ ،‬ﻭ) ﻋـﻼ ( ﻓﻌـﻞ‬
‫‪٨‬‬
‫ﻣﺘﺼﺮﻑ ﻣﻀﺎﺭﻋﻪ ) ﻳﻌﻠﻮ (‪ ،‬ﻭﻣﺼﺪﺭﻩ ) ﻋ‪‬ﻠ ‪‬ﻮﹰﺍ (‪ ،‬ﻣﺜﻞ‪ :‬ﺳﻼ ‪ ،‬ﻳﺴﻠﻮ ‪ ،‬ﺳﻠﻮﺍﹰ‪ ،‬ﻓﻬﻮ ﺳـﺎ ٍﻝ‪.‬‬
‫ﺃﻣﺎ ) ﻋﻠﻰ ( ﺍﻟﺜﺎﻧﻴﺔ ﻓﻬﻲ ﺣﺮﻓﻴﺔ‪.‬‬
‫ﻭ) ﻋﻼ ( ﺍﻟﻔﻌﻠﻴﺔ ﻫﻲ ﺃﺣﺪ ﺃﻗﺴﺎﻡ ﺛﻼﺛﺔ‪ ،‬ﻓﻘﺪ ﲡﻲﺀ ) ﻋﻠﻰ ( ﺍﲰﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﺇﺫﺍ ﺩﺧﻞ ﻋﻠﻴﻬـﺎ‬
‫‪٩‬‬
‫ﺖ ِﻣ ‪‬ﻦ ﻋﻠﻴﻪ‪.‬‬
‫ﺣﺮﻑ ﺍﳉﺮ‪ ،‬ﻣﺜﻞ‪ :‬ﺟﺌ ‪‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﺘﺴﻬﻴﻞ‪ ،‬ﺍﺑﻦ ﻣﺎﻟﻚ‪ ،( ١٤٠ – ١٣٩ /٣ ) .‬ﻭﺍﳉﲎ ﺍﻟﺪﺍﱐ‪ ،‬ﺍﳌﺮﺍﺩﻱ‪ ) .‬ﺹ ‪.( ٣٢٠‬‬
‫‪ -٢‬ﺍﻷﻧﺒﻴﺎﺀ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.( ٢٠‬‬
‫‪ -٣‬ﺇﺑﺮﺍﻫﻴﻢ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.( ٤‬‬
‫‪ -٤‬ﺍﻟﻔﺮﻗﺎﻥ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.( ١٨‬‬
‫‪ -٥‬ﻗﺮﺃ ‪‬ﺎ ﺃﺑﻮ ﺟﻌﻔﺮ ﻭﻭﺍﻓﻘﻪ ﺍﳊﺴﻦ‪ .‬ﺍﻹﲢﺎﻑ‪ ،‬ﺍﻟﺪﻣﻴﺎﻃﻲ‪ ) .‬ﺹ ‪.( ٤١٦‬‬
‫‪ -٦‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٢٣٨ -٢٣٧ /١ ) .‬ﺍﳌﺆﻣﻨﻮﻥ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ٩٦‬ﻣـﻦ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ‪:‬‬
‫ﷲ ﻋﻤ‪‬ـﺎ‬
‫ﺾ ﺳﺒﺤﺎ ﹶﻥ ﺍ ِ‬
‫ﻀﻬﻢ ﻋﻠﻰ ﺑﻌ ٍ‬
‫ﺐ ﻛ ﱡﻞ ﺇﻟ ٍﻪ ﲟﺎ ﺧﻠ ‪‬ﻖ ﻭﻟﻌﻼ ﺑﻌ ‪‬‬
‫ﷲ ﻣﻦ ﻭﻟ ٍﺪ ﻭ ‪‬ﻣﺎ ﻛﺎ ﹶﻥ ﻣﻌ ‪‬ﻪ ﻣﻦ ﺇﻟ ٍﻪ ﺇﺫﹰﺍ ﻟﺬﻫ ‪‬‬
‫) ﻣﺎ ﺍﲣ ﹶﺬ ﺍ ُ‬
‫ﺼﻔﻮﻥ (‪.‬‬ ‫‪‬ﻳ ِ‬
‫‪ -٧‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،( ٢٣٧ /١ ) .‬ﻭﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ ﻳﻌﻴﺶ‪.( ٣٧ /٨ ) .‬‬
‫‪ -٨‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،( ٢٣٧ /١ ) .‬ﻭﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪ ) .‬ﺹ ‪ ،( ٢٥٧‬ﻭﺭﺻﻒ‬
‫ﺍﳌﺒﺎﱐ‪ ،‬ﺍﳌﺎﻟﻘﻲ‪ ) .‬ﺹ ‪.( ٤٣٣‬‬
‫‪ -٩‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٢٣٧ /١ ) .‬‬
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 ‫‪١‬‬
‫ﻭ) ﻋﻠﻰ ( ﰲ ﺍﳌﺜﺎﻝ ﺍﻟﺴﺎﺑﻖ ﲟﻌﲎ ) ﻓﻮﻕ (‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻝ ﻣﺰﺍﺣﻢ ﺍﻟﻌﻘﻴﻠﻲ‪:‬‬
‫ﺠﻬ ِﻞ‪.‬‬
‫ﺾ ِﺑ ‪‬ﺰ‪‬ﻳﺰﺍ َﺀ ‪‬ﻣ ‪‬‬
‫ﺼ ﱡﻞ ﻭﻋﻦ ﻗ ‪‬ﻴ ٍ‬
‫ﺗ ِ‬ ‫ﺕ ﻣِﻦ ‪‬ﻋﻠﻴ ِﻪ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻣﺎ ﰎﹼ ﻇِﻤﺆ‪‬ﻫﺎ‬
‫ﹶﻏ ‪‬ﺪ ‪‬‬
‫ﻭﺍﳌﻌﲎ‪ :‬ﻏﺪﺕ ﻣﻦ ﻓﻮﻗﻪ‪ .‬ﻭ) ﻋﻠﻰ ( ﰲ ﺍﻟﺒﻴﺖ ﺍﺳﻢ ﻟﺪﺧﻮﻝ ﺣﺮﻑ ﺍﳉﺮ ) ِﻣ ‪‬ﻦ ( ﻋﻠﻴﻪ‪ ،‬ﻭﻫﻮ‬
‫‪٢‬‬
‫ﻣﻦ ﺣﺮﻭﻑ ﺍﳉﺮ ﺍﻟﱵ ﻻ ﺗﻌﻤﻞ ﺇﻻ ﰲ ﺍﻷﲰﺎﺀ‪.‬‬
‫‪٣‬‬
‫ﻭﻗﺪ ﺫﻫﺐ ﺍﻟﻔﺮﺍﺀ ﺇﱃ ﺍﻟﻘﻮﻝ ﲝﺮﻓﻴﺔ ) ﻋﻠﻰ ( ﻭﺇﻥ ﺩﺧﻠﺖ ﻋﻠﻴﻬﺎ ) ﻣِﻦ (‪.‬‬
‫ﻭﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺃﻗﺴﺎﻡ ) ﻋﻠﻰ (‪ ،‬ﺃﻥ ﺗﻜﻮﻥ ﺣﺮﻓﻴﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﺗﻮﺻﻞ ﻣﻌﲎ ﺍﻟﻔﻌـﻞ ﺇﱃ‬
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‫ﺖ ﻋﻠﻰ ﺍﻷﺭﺽ‪.‬‬ ‫ﺍﻻﺳﻢ‪ ،‬ﻣﺜﻞ‪ :‬ﺟﻠﺴ ‪‬‬

‫‪ -١‬ﺍﻟﺒﻴﺖ ﻣﻦ ﺷﻮﺍﻫﺪ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،( ٢٣١ /٤ ) .‬ﺑﺮﻭﺍﻳﺔ‪ :‬ﻏﺪﺕ ﻣﻦ ﻋﻠﻴﻪ ﺑﻌﺪ ﻣﺎ ﹼﰎ ﺧِﻤﺴ‪‬ﻬﺎ‪ :‬ﺗﺼِﻞ ﻭﻋﻦ ﻗﻴﺾ‬
‫ﺑﺒﻴﺪﺍﺀ ﳎﻬﻞ‪ .‬ﻭﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪ ،(٥٣ /٣ ) .‬ﻭﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪ ) .‬ﺹ ‪ ،( ٢٥٦‬ﻭﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑـﻦ‬
‫ﻳﻌﻴﺶ‪ ،( ٣٨ /٨ ) .‬ﻭﺭﺻﻒ ﺍﳌﺒﺎﱐ‪ ،‬ﺍﳌﺎﻟﻘﻲ‪ ) .‬ﺹ ‪ ،( ٤٣٣‬ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ‪ .( ٢٩ /٢ ) .‬ﻭﺍﻟﺸﺎﻋﺮ ﻳﺼﻒ ﻃﲑ‬
‫ﻗﻄﺎ ٍﺓ ﺗﺮﻛﺖ ﺑﻴﻀﻬﺎ ﰲ ﺍﻟﺼﺤﺮﺍﺀ ﻟﺸﺪﺓ ﻋﻄﺸﻬﺎ‪.‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪.( ٢٣١ /٤ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺍﳉﲎ ﺍﻟﺪﺍﱐ‪ ،‬ﺍﳌﺮﺍﺩﻱ‪ ) .‬ﺹ ‪.( ٤٧٢‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،( ٢٣٨ /١ ) .‬ﻭﺍﻷﺯﻫﻴﺔ‪ ،‬ﺍﳍﺮﻭﻱ‪ ) .‬ﺹ ‪ ،( ١٩٤‬ﻭﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﺑﻦ‬
‫ﺍﻷﻧﺒﺎﺭﻱ‪ ) .‬ﺹ ‪ ،( ٢٥٧‬ﻭﺭﺻﻒ ﺍﳌﺒﺎﱐ‪ ،‬ﺍﳌﺎﻟﻘﻲ‪ ) .‬ﺹ ‪ ،( ٤٣٤ -٤٣٣‬ﻭﺍﳉﲎ ﺍﻟﺪﺍﱐ‪ ،‬ﺍﳌـﺮﺍﺩﻱ‪ ) .‬ﺹ ‪،( ٤٧٦‬‬
‫ﻭﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ‪ ،‬ﺍﺑﻦ ﻋﻘﻴﻞ‪.( ٢٥ /٢ ) .‬‬
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 ‫ﻣﺒﺤﺚ ﺣﺮﻭﻑ ﺍﳉﺰﻡ‪:‬‬

‫ﺗﻨﺎﻭﻝ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺍﳊﺮﻭﻑ ﺍﻟﱵ ﲡﺰﻡ ﺍﻟﻔﻌﻞ ﺍﳌﻀﺎﺭﻉ‪ ،‬ﻭﻫﻲ ﲬﺴﺔ‪ :‬ﱂ‪ ،‬ﻭﳌﺎ‪ ،‬ﻭﻻﻡ ﺍﻷﻣـﺮ‪،‬‬
‫ﻭﻻ ﺍﻟﻨﺎﻫﻴﺔ‪ ،‬ﻭﺇ ﹾﻥ ﺍﻟﺸﺮﻃﻴﺔ‪ ،‬ﻭﻣﺎ ﺣ‪‬ﻤﻞ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻷﲰﺎﺀ ﻭﺍﻟﻈﺮﻭﻑ‪ ،‬ﻭﻫﻲ ﺃﲰﺎﺀ ﺍﻟـﺸﺮﻁ‪:‬‬
‫‪‬ﻣﻦ‪ ،‬ﻭﻣﺎ‪ ،‬ﻭﻣﻬﻤﺎ‪ ،‬ﻭﺃﻱ‪ ،‬ﻭﺃﻳﻦ‪ ،‬ﻭﻣﱴ‪ ،‬ﻭﺃﻳﺎﻥ‪ ،‬ﻭﺃﻧ‪‬ﻰ‪ ،‬ﻭﺣﻴﺜﻤﺎ‪ ،‬ﻭﻛﻴﻔﻤﺎ‪ ،‬ﻭﺇﺫﻣـﺎ‪ ،‬ﰲ ﺃﺣـﺪ‬
‫‪١‬‬
‫ﺍﻟﻘﻮﻟﲔ‪ ،‬ﻭﺇﺫﺍ‪.‬‬
‫ﻭﻗﺪ ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻋﻠﻰ ﻫﺬﻩ ﺍﳊﺮﻭﻑ ﺑﺄﺭﺑﻌﺔ ﺷﻮﺍﻫﺪ ﻗﺮﺁﻧﻴﺔ‪ ،‬ﺷﺎﻫﺪ ﻋﻠﻰ ﻻﻡ ﺍﻷﻣـﺮ‬
‫ﻟﻠﻐﺎﺋﺐ‪ ،‬ﻭﺷﺎﻫﺪ ﻋﻠﻰ ) ﻣﻬﻤﺎ (‪ ،‬ﻭﺷﺎﻫﺪﺍﻥ ﻋﻠﻰ ) ﺃﻳﻨﻤﺎ (‪.‬‬
‫ﻭﰲ ﺳﻴﺎﻕ ﺣﺪﻳﺜﻪ ﻋﻦ ﻻﻡ ﺍﻷﻣﺮ ﻟﻠﻐﺎﺋﺐ‪ ،‬ﺍﺳﺘﺸﻬﺪ ﺑﺎﻵﻳﺔ ﺍﻵﺗﻴﺔ‪:‬‬
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‫ﻚ ﹶﻓ ﹾﻠ‪‬ﻴ ﹾﻔ ‪‬ﺮﺣ‪‬ﻮﺍ ‪.‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﹶﻓِﺒ ﹶﺬِﻟ ‪‬‬
‫ﻭﻗﺪ ﺍﺳﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ) ﻓﻠﺘﻔﺮﺣﻮﺍ ( ﺑﺘﺎﺀ ﺍﳋﻄﺎﺏ‪ ٣.‬ﺃﻣـﺎ‬
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‫ﺍﳉﻤﻬﻮﺭ ﺑﺎﻟﻴﺎﺀ ) ﻓﻠﻴﻔﺮﺣﻮﺍ (‪.‬‬
‫ﻭﺍﻷﺻﻞ ﰲ ﻻﻡ ﺍﻷﻣﺮ ﺃﻥ ﺗﻜﻮﻥ ﻟﻠﻐﺎﺋﺐ‪ ،‬ﻣﺜﻞ‪ :‬ﻟِﻴ ﹸﻘ ‪‬ﻢ ﺯﻳﺪ‪ ،‬ﻷﻥ ﻫﺬﻩ ﺍﻟﻼﻡ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﻣـﻊ‬
‫ﻼ ﳐﺎﻃﺒﹰﺎ ﺍﺳﺘﻐﲏ ﻋﻦ ﺍﻟﻼﻡ ﺑﺼﻴﻐﺔ‬ ‫ﻓﻌﻞ ﺍﻟﻐﺎﺋﺐ ﰲ ﺍﻟﻐﺎﻟﺐ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﺮﻓﻮﻉ ﻓﻌﻞ ﺍﻟﻄﻠﺐ ﻓﺎﻋ ﹰ‬
‫) ِﺍ ﹾﻓ ‪‬ﻌ ﹾﻞ ( ﻏﺎﻟﺒﺎﹰ‪ ،‬ﳓﻮ‪ :‬ﹸﻗﻢ‪ ،‬ﻭﺍﻗ ‪‬ﻌ ‪‬ﺪ‪ .‬ﻭﺇﻥ ﺍﻧﺘﻔﻰ ﺍﻟﻔﺎﻋﻞ ﻭﺟﺒﺖ ﺍﻟﻼﻡ‪ ،‬ﳓﻮ‪ :‬ﻟ‪‬ﺘ ‪‬ﻌ ‪‬ﻦ ﲝﺎﺟﱵ‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٢٤٣ -٢٤٢ /١ ) .‬‬

‫ﷲ‬
‫‪ -٢‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٢٤٤ /١ ) .‬ﻳﻮﻧﺲ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ٥٨‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﹸﻗ ﹾﻞ ﺑﻔـﻀ ِﻞ ﺍ ِ‬
‫ﻭﺑﺮﲪﺘ ِﻪ ﻓﻠﹾﻴﻔﹾﺮ ‪‬ﺣﻮﺍ ﻫﻮ ﺧ ‪‬ﲑ ‪‬ﳑﺎ ﳚﻤ ‪‬ﻌﻮﻥ (‪.‬‬
‫‪ -٣‬ﻗﺮﺃ ‪‬ﺎ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ‪ ،‬ﻭﺃﰊ‪ ،‬ﻭﺃﻧﺲ‪ ،‬ﻭﺍﳊﺴﻦ‪ ،‬ﻭﺃﺑﻮ ﺭﺟﺎﺀ‪ ،‬ﻭﺍﺑﻦ ﻫﺮﻣﺰ‪ ،‬ﻭﺍﺑﻦ ﺳﲑﻳﻦ‪ ،‬ﻭﺃﺑﻮ ﺟﻌﻔـﺮ ﺍﳌـﺪﱐ‪،‬‬
‫ﻭﺍﻟﺴﻠﻤﻲ‪ ،‬ﻭﻗﺘﺎﺩﺓ‪ ،‬ﻭﺍﳉﺤﺪﺭﻱ‪ ،‬ﻭﻫﻼﻝ ﺑﻦ ﻳﺴ‪‬ﺎﻑ‪ ،‬ﻭﺍﻷﻋﻤﺶ‪ ،‬ﻭﻋﻤﺮﻭ ﺑﻦ ﻗﺎﺋﺪ‪ ،‬ﻭﺍﻟﻌﺒﺎﺱ ﺑﻦ ﺍﻟﻔﻀﻞ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺣﺠﺔ‬
‫ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﺍﺑﻦ ﺯﳒﻠﺔ‪ ) .‬ﺹ ‪ ،( ٣٣٣‬ﻭﺍﶈﺮﺭ ﺍﻟﻮﺟﻴﺰ‪ ،‬ﺍﺑﻦ ﻋﻄﻴﺔ‪ ،( ١٢٦ /٣ ) .‬ﻭﺍﻟﺒﺤـﺮ ﺍﶈـﻴﻂ‪ ،‬ﺃﺑـﻮ ﺣﻴـﺎﻥ‪.‬‬
‫) ‪ ،( ١٧٠ /٥‬ﻭﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ‪ ،‬ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ‪.( ١٢٦ /١١ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﻟﻘﺮﻃﱯ‪ ،( ٣٥٤ /٨ ) .‬ﻭﺣﺠﺔ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﺍﺑـﻦ ﺯﳒﻠـﺔ‪ ) .‬ﺹ ‪ ،( ٣٣٤‬ﻭﺍﻹﲢـﺎﻑ‪،‬‬
‫ﺍﻟﺪﻣﻴﺎﻃﻲ‪ ) .‬ﺹ ‪.( ٣١٦‬‬
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‫ﻭﺩﺧﻮﻝ ﺍﻟﻼﻡ ﻋﻠﻰ ﻓﻌﻞ ﺍﳌﺘﻜﻠﻢ ﻗﻠﻴﻞ‪ ،‬ﳓﻮ‪ :‬ﻷﻗﹸﻢ‪ ،‬ﻣﻊ ﺍﳌﻔﺮﺩ‪ ،‬ﻭﻣﻊ ﺍﳉﻤﻊ‪ ،‬ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫ﺤ ِﻤ ﹾﻞ ‪‬ﺧ ﹶﻄﺎ‪‬ﻳﺎ ﹸﻛﻢ (‪ ١.‬ﻭﺩﺧﻮﻝ ﻻﻡ ﺍﻷﻣﺮ ﰲ ﻓﻌﻞ ﺍﻟﻔﺎﻋﻞ ﺍﳌﺨﺎﻃﺐ ﺃﻗﻞ‪ ،‬ﻭﻣﻨﻪ ﻗـﺮﺍﺀﺓ )‬
‫) ﻭﹾﻟ‪‬ﻨ ‪‬‬
‫‪٢‬‬
‫ﻓﻠﺘﻔﺮﺣﻮﺍ (‪،‬‬
‫ﻭﺣﺪﻳﺚ ) ﻭﻟﺘﺄﺧﺬﻭﺍ ﻣﺼ‪‬ﺎﻓﹼﻜﻢ (‪ ٣.‬ﻭﺍﻟﺸﺎﻫﺪ ﻓﻴﻪ ) ﻟﺘﺄﺧﺬﻭﺍ (‪ ،‬ﺣﻴﺚ ﺃﺩﺧﻞ ﻻﻡ ﺍﻷﻣﺮ ﻋﻠﻰ‬
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‫ﺍﻟﻔﻌﻞ ﺍﳌﻮﺟﻪ ﻟﻠﻤﺨﺎﻃﺐ‪ ،‬ﻭﺃﺻﻠﻪ‪ :‬ﺧﺬﻭﺍ ﻣﺼﺎﻓﻜﻢ‪.‬‬
‫ﻭﺩﺧﻮﻝ ﺍﻟﻼﻡ – ﻫﻨﺎ‪ -‬ﻟﻠﺘﻮﻛﻴﺪ‪ ،‬ﻭﺍﻟﻔﻌﻞ ﻣﻌﻬﺎ ﻳﻜﻮﻥ ﳎﺰﻭﻣﹰﺎ ‪‬ﺎ‪ ٥.‬ﻭﺍﻟﻔﻌﻞ ) ﻳﻔﺮﺣـﻮﺍ ( ﰲ‬
‫ﺍﻵﻳﺔ ﻓﻌﻞ ﻣﻀﺎﺭﻉ ﳎﺰﻭﻡ ﺑﻼﻡ ﺍﻷﻣﺮ‪ ،‬ﻭﻋﻼﻣﺔ ﺟﺰﻣﻪ ﺣﺬﻑ ﺣﺮﻑ ﺍﻟﻌﻠﺔ‪ ،‬ﻷﻧﻪ ﻣﻦ ﺍﻷﻓﻌـﺎﻝ‬
‫ﺍﳋﻤﺴﺔ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺯﳒﻠﺔ‪ ) :‬ﺍﻋﻠﻢ ﺃﻥ ﻛﻞ ﺃﻣﺮ ﻟﻠﻐﺎﺋﺐ ﻭﺍﳊﺎﺿﺮ ﻻ ﺑﺪ ﻣﻦ ﻻ ٍﻡ ﲡﺰﻡ ﺍﻟﻔﻌﻞ‪ ،‬ﻛﻘﻮﻟﻚ‪:‬‬
‫ﻟﻴ ﹸﻘ ‪‬ﻢ ﺯﻳﺪ‪ ) ،‬ﻟﻴﻨﻔ ‪‬ﻖ ﺫﻭ ﺳﻌ ٍﺔ (‪ ،‬ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻗﻠﺖ‪ :‬ﻗﹸﻢ‪ ،‬ﻭﺍﺫﻫﺐ‪ ،‬ﻓﺎﻷﺻﻞ‪ :‬ﻟﺘ ﹸﻘ ‪‬ﻢ ﻭﻟﺘـﺬﻫﺐ‬
‫ﺑﺈﲨﺎﻉ ﺍﻟﻨﺤﻮﻳﲔ‪ ،‬ﻓﺘﺒﲔ ﺃﻥ ﺍﳌﻮﺍﺟﻬﺔ ﻛﹸﺜﺮ ﺍﺳﺘﻌﻤﺎ ﹸﳍﻢ ﳍﺎ ﻓﺤﺬﻓﺖ ﺍﻟﻼﻡ ﺍﺧﺘﺼﺎﺭﹰﺍ ﻭﺇﳚـﺎﺯﺍﹰ‪،‬‬
‫ﻭﺍﺳﺘﻐﻨﻮﺍ ﺑـ) ﺍﻓﺮﺣﻮﺍ (‪ ،‬ﻭﺑـ) ﹸﻗ ‪‬ﻢ ( ﻋﻦ ) ﻟﺘﻘﹸﻢ (‪ ،‬ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﺘـﺎﺀ ﻓﺈﳕـﺎ ﻗـﺮﺃ ﻋﻠـﻰ‬
‫‪٦‬‬
‫)ﺍﻷﺻﻞ (‪.‬‬

‫‪ -١‬ﺍﻟﻌﻨﻜﺒﻮﺕ‪ ،‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.( ١٢٠‬‬

‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﺘﺴﻬﻴﻞ‪ ،‬ﺍﺑﻦ ﻣﺎﻟﻚ‪ ،( ٥٩ /٤ ) .‬ﻭﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫـﺸﺎﻡ‪ ،( ٢٢٤ /١ ) .‬ﻭﺍﳉـﲎ ﺍﻟـﺪﺍﱐ‪،‬‬
‫ﺍﳌﺮﺍﺩﻱ‪ ) .‬ﺹ ‪.( ١١١‬‬
‫‪ -٣‬ﺭﻭﺗﻪ ﺃﻛﺜﺮ ﻛﺘﺐ ﺍﻟﻨﺤﻮ ﻭﺍﻟﺘﻔﺴﲑ ﻭﺍﻟﻘﺮﺍﺀﺍﺕ‪ .‬ﻭﱂ ﺃﻋﺜﺮ ﻋﻠﻴﻪ ﰲ ﻛﺘﺐ ﺍﻟﺼﺤﺎﺡ ﺍﻟﺴﺘﺔ ‪‬ﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ‪ .‬ﻭﻭﺟﺪﺗﻪ ﰲ‬
‫ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ﺑﺮﻭﺍﻳﺔ ) ﻋﻠﻰ ﻣﺼﺎﻓﹼﻜﻢ (‪ ) ،‬ﺃﺑﻮﺍﺏ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ (‪ .‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ) ﺍﳉﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ (‪ ،‬ﳏﻤﺪ ﺑﻦ ﻋﻴﺴﻰ‬
‫ﺃﺑﻮ ﻋﻴﺴﻰ ﺍﻟﺴﻠﻤﻲ‪ ،‬ﺍﳉﺰﺀ ﺍﳋﺎﺹ ﺑﺎﻟﺘﻔﺴﲑ‪ ،‬ﺗﺢ ﺃﲪﺪ ﳏﻤﺪ ﺷﺎﻛﺮ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘـﺮﺍﺙ‪ ،‬ﺑـﲑﻭﺕ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫) ‪ .( ٣٦٨ /١‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﳉﻤﻞ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﺍﳋﻠﻴﻞ ﺑﻦ ﺃﲪﺪ‪ ) .‬ﺹ ‪ ،( ٢٦٧‬ﻭﺍﻟﻼﻣﺎﺕ‪ ،‬ﺍﻟﺰﺟﺎﺟﻲ‪ ) .‬ﺹ ‪ ،( ٩٣‬ﻭﺷﺮﺡ‬
‫ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،( ٢٤٤ /١ ) .‬ﻭﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﺑﻦ ﺍﻷﻧﺒـﺎﺭﻱ‪ ) .‬ﺹ ‪ ،( ٣١٨‬ﻭﺍﻹﻧـﺼﺎﻑ‪ ،‬ﺍﺑـﻦ‬
‫ﺍﻷﻧﺒﺎﺭﻱ‪ ، ( ٥٢٥ /٢ ) .‬ﻭﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪.( ٢٢٤ /١ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٢٤٤ /١ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻼﻣﺎﺕ‪ ،‬ﺍﻟﺰﺟﺎﺟﻲ‪ ) .‬ﺹ ‪.( ٩٢‬‬
‫‪ -٦‬ﺣﺠﺔ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﺍﺑﻦ ﺯﳒﻠﺔ‪ ) .‬ﺹ ‪.( ٣٣٣‬‬
‫‪١٨٧‬‬
‫ﻓﺎﻷﺻﻞ ﺍﳌﺘﺮﻭﻙ‪ :‬ﻟﺘﻘﹸﻢ‪ ،‬ﻭﻟﺘﺬﻫﺐ‪ ،‬ﻭﻟﻜﺜﺮﺓ ﺍﺳﺘﻌﻤﺎﻝ ﺍﳌﺨﺎﻃﺐ ﰲ ﺍﻟﻜﻼﻡ‪ ،‬ﺣ‪‬ﺬﻓﺖ ﺍﻟـﻼﻡ‬
‫ﺍﺧﺘﺼﺎﺭﹰﺍ ﻭﺇﳚﺎﺯﺍﹰ‪ ،‬ﻓﻌﺪﻟﻮﺍ ﻋﻦ ﻫﺬﺍ ﺍﻷﺻﻞ ﺇﱃ ﺻﻴﻐﺔ ) ِﺍ ﹾﻓ ‪‬ﻌ ﹾﻞ ( ﺍﻟﱵ ﻫﻲ ﻓﻌﻞ ﺍﻷﻣﺮ‪ ١.‬ﻭﻋﻠـﻰ‬
‫‪٢‬‬
‫ﺫﻟﻚ ﻭﺭﺩﺕ ﻗﺮﺍﺀﺓ ) ﻓﺎﻓﺮﺣﻮﺍ (‪.‬‬
‫ﻭﻗﺪ ﻋﺎﺏ ﺍﻟﻜﺴﺎﺋﻲ ﻗﺮﺍﺀﺓ ) ﻓﻠﺘﻔﺮﺣﻮﺍ ( ﻟﻘﻠﺘﻪ‪ ،‬ﻣﻊ ﺃﻧﻪ ﻫﻮ ﺍﻷﺻﻞ‪ ٣.‬ﻭﻭﺍﻓﻘﻪ ﺍﻷﺧﻔﺶ ﺑﻘﻮﻟﻪ‪:‬‬
‫) ﻗﺎﻝ ﺑﻌﻀﻬﻢ ) ﻓﻠﺘﻔﺮﺣﻮﺍ ( ﻭﻫﻲ ﻟﻐﺔ ﻟﻠﻌﺮﺏ ﺭﺩﻳﺌﺔ‪ ،‬ﻷﻥ ﻫﺬﻩ ﺍﻟﻼﻡ ﺇﳕﺎ ﺗﺪﺧﻞ ﰲ ﺍﳌﻮﺿـﻊ‬
‫ﺖ ﺍﻟﺮﺟﻞ ﻓﻘﻠﺖ‪ ) :‬ﻗﹸـ ﹾﻞ (‪ ،‬ﻭﱂ‬
‫ﺍﻟﺬﻱ ﻻ ﻳﻘﺪﺭ ﻓﻴﻪ ﻋﻠﻰ ) ِﺍ ﹾﻓ ‪‬ﻌ ﹾﻞ (‪ ،‬ﻭﻻ ﺗﺪﺧﻞ ﺍﻟﻼﻡ ﺇﺫﺍ ﻛﻠﻤ ‪‬‬
‫‪٤‬‬
‫ﲢﺘﺞ ﺇﱃ ﺍﻟﻼﻡ (‪.‬‬

‫ﻭﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﻗﺮﺍﺀﺓ ) ﻓﻠﺘﻔﺮﺣﻮﺍ ( ﺗ‪‬ﻌ ‪‬ﺪ ﻣﻘﺒﻮﻟﺔ ﻭﺇﻥ ﺣ‪‬ﻜﻢ ﻋﻠﻴﻬﺎ ﺑﺎﻟﺮﺩﺍﺀﺓ‪ ،‬ﻟﺜﺒﻮ‪‬ﺎ‪ ،‬ﻭﻷ‪‬ﺎ‬
‫ﲤﺜﻞ ﺍﻷﺻﻞ ﺍﳌﺘﺮﻭﻙ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻗﻠﻴﻠﺔ‪.‬‬
‫ﻭﳑﺎ ﻳﻘﻮﻱ ﺛﺒﻮﺕ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﺃ‪‬ﺎ ﺭﻭﻳﺖ ﻋﻦ ﻳﻌﻘﻮﺏ ﰲ ﺭﻭﺍﻳﺔ ﺭﻭﻳـﺲ‪ ،‬ﻭﻳﻌﻘـﻮﺏ ﰲ‬
‫‪٥‬‬
‫ﺍﻟﻌﺸﺮﺓ ﺍﻟﱵ ﻳﻌﺪﻫﺎ ﺑﻌﻀﻬﻢ ﻣﻦ ﺍﳌﺘﻮﺍﺗﺮ‪.‬‬
‫‪٦‬‬
‫ﻭﻗﺪ ﻋﻠﻞ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﳍﺬﺍ ﺍﻷﺻﻞ ﺍﳌﺘﺮﻭﻙ ﺑﻘﻮﻟﻪ‪ ) :‬ﺯﻳﺎﺩﺓ ﰲ ﺗﺄﻛﻴﺪ ﺍﳌﺨﺎﻃﺒﺔ ﻭﺍﳌﻮﺍﺟﻬﺔ (‪.‬‬
‫ﻭﻫﻮ ﺗﻌﻠﻴﻞ ﻟﻄﻴﻒ ﻳﻠﺘﻤﺲ ﺍﻟﻌﺬﺭ ﳍﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﺑﺘﻠﻚ ﺍﻟﺼﻴﻐﺔ‪.‬‬
‫‪٧‬‬
‫ﻭﻗﺪ ﻗﺎﻝ ﻋﻨﻬﺎ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺰﺟﺎﺟﻲ‪ ) :‬ﻟﻐﺔ ﺟﻴﺪﺓ (‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،( ٢٤٥ /١ ) .‬ﻭﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪ ) .‬ﺹ ‪ ،( ٣١٨‬ﻭﺣﺠﺔ‬
‫ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﺍﺑﻦ ﺯﳒﻠﺔ‪ ) .‬ﺹ ‪.( ٣٣٣‬‬
‫‪ -٢‬ﻫﻲ ﻗﺮﺍﺀﺓ ﺃﰊ‪ .‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻔﺮﺍﺀ‪ ،( ٣٣٧ /١ ) .‬ﻭﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ‪.( ٢٢٥ /٦ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻔﺮﺍﺀ‪.( ٣٣٨ /١ ) .‬‬
‫‪ -٤‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻷﺧﻔﺶ‪.( ٥٧٠ /٢ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺍﳊﺠﺔ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﺍﺑﻦ ﺯﳒﻠﺔ‪ ) .‬ﺹ ‪.( ٣٣٣‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٢٤٥ /١ ) .‬‬
‫‪ -٧‬ﻳﻨﻈﺮ‪ :‬ﺍﳉﲎ ﺍﻟﺪﺍﱐ‪ ،‬ﺍﳌﺮﺍﺩﻱ‪ ) .‬ﺹ ‪.( ١١١‬‬
‫‪١٨٨‬‬
 ‫‪١‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻣ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﺗ ﹾﺄِﺗﻨ‪‬ﺎ ِﺑ ِﻪ ِﻣ ‪‬ﻦ ﺁ‪‬ﻳ ٍﺔ ‪.‬‬

‫ﺫﻛﺮ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ‪ -‬ﰲ ﻣﻌﺮﺽ ﺣﺪﻳﺜﻪ ﻋﻦ ) ﺇ ﹾﻥ ( ﺍﻟﺸﺮﻃﻴﺔ ﺍﻟﱵ ﲡﺰﻡ ﻓﻌﻠﲔ‪ -‬ﺃﺭﺑﻌﺔ ﺃﲰـﺎﺀ‬
‫ﺣ‪‬ﻤﻠﺖ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻫﻲ‪ ) :‬ﻣﺎ (‪ ،‬ﻭ) ‪‬ﻣ ‪‬ﻦ (‪ ،‬ﻭ) ﺃﻱ (‪ ،‬ﻭ ) ﻣﻬﻤﺎ (‪.‬‬
‫ﻭﻋ‪‬ﺮﺽ ﺇﱃ ﺧﻼﻑ ﺍﻟﻨﺤﺎﺓ ﺣﻮﻝ ) ) ﻣﻬﻤﺎ (‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ ﺟﻌﻠﻬﺎ ﺍﲰﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻣﺒﻨﻴﺎﹰ‪ ،‬ﻭﻣﻨﻬﻢ‬
‫ﻣﻦ ﺟﻌﻠﻬﺎ ﻣﺮﻛﺒﺔ ﻣﻦ ﺷﻴﺌﲔ‪ ،‬ﻭﺃﻥ ﺃﺻﻠﻬﺎ ) ﻣﺎﻣﺎ ﺗﻔﻌ ﹾﻞ ﺍ ﹾﻓﻌ‪‬ﻞ (‪ ،‬ﺃﻭ ﻫﻲ ﻣﺮﻛﺒﺔ ﻣﻦ ) ﻣ‪‬ـ ‪‬ﻪ (‬
‫ﺍﺳﻢ ﻟﻠﻔﻌﻞ‪ ،‬ﻭﺯﻳﺪﺕ ﻋﻠﻴﻬﺎ ) ﻣﺎ ( ﻭﺟ‪‬ﻮﺯﻱ ‪‬ﺎ‪ ٢.‬ﻭﻫﺬﺍ ﺍﻟﺮﺃﻱ ﺍﻷﺧﲑ ﻟﺴﻴﺒﻮﻳﻪ‪ ،‬ﺣﻴﺚ ﺫﻫﺐ‬
‫‪٣‬‬
‫ﺿ ‪‬ﻢ ﺇﻟﻴﻬﺎ ) ﻣﺎ (‪.‬‬
‫ﺇﱃ ﺃﻥ ﺃﺻﻞ ) ﻣﻬﻤﺎ( ) ﻣﻪ( ﻛـ) ﺇﺫ( ‪‬‬
‫ﻭﻗﻴﻞ ﺇﻧﻪ ﻻ ﺗﺮﻛﻴﺐ ﰲ ) ﻣﻬﻤﺎ (‪ ،‬ﻛﺄ‪‬ﻢ ﻗﺎﻟﻮﺍ‪ :‬ﻣﻪ‪ ،‬ﰒ ﻗﺎﻟﻮﺍ‪ :‬ﻣﺎ ﺗﺄﺗﻨﺎ ﺑﻪ‪ .‬ﺣﻜﺎﻩ ﺍﻟـﺴﻤﲔ‪،‬‬
‫ﻭﺭﺩ‪‬ﻩ ﺑﺄﻥ ﻛﺘﺎﺑﺔ ) ﻣﻬﻤﺎ( ﻣﺘﺼﻠﺔ ﻳﻨﻔﻲ ﻛﻮﻥ ﻛ ٍﻞ ﻣﻨﻬﻤﺎ ﻛﻠﻤ ﹰﺔ ﻣﺴﺘﻘﻠﺔ‪ ٤.‬ﺃﻱ ﻳﻨﻔـﻲ ﻛـﻮﻥ‬
‫) ﻣﻪ ( ﻭ) ﻣﺎ ( ﻛﻠﻤﺔ ﻗﺎﺋﻤﺔ ﺑﺬﺍ‪‬ﺎ‪.‬‬
‫ﻭﻗﻴﻞ ﺇﻥ ﺃﺻﻞ ) ﻣﻬﻤﺎ ( ) ﻣﺎﻣﺎ (‪ ،‬ﻭﻛﹸﺮﺭﺕ )ﻣﺎ( ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﱵ ﻫﻲ ﻟﻠﺸﺮﻁ ﺗﻮﻛﻴﺪﺍﹰ‪ ،‬ﻓﺎﺳﺘﺜﻘﻞ‬
‫‪٦‬‬
‫ﺗﻮﺍﱄ ﻟﻔﻈﲔ‪ ،‬ﻓﺄﺑﺪﻟﺖ ﺃﻟﻒ ) ﻣﺎ ( ﺍﻷﻭﱃ ﻫﺎﺀ‪ ٥.‬ﻭﻫﻮ ﻗﻮﻝ ﺍﳋﻠﻴﻞ‪.‬‬
‫ﻭﻗﺪ ﺍﺳﺘﺪﻝ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﻠﻰ ﺍﲰﻴﺔ ) ﻣﻬﻤﺎ (‪ ،‬ﺑﻌﻮﺩ ﺍﻟﻀﻤﲑ ) ﺍﳍـﺎﺀ ( ﰲ‬
‫) ﺑﻪ( ﻋﻠﻴﻬﺎ‪ ،‬ﳑﺎ ﻳﺜﺒﺖ ﺍﲰﻴﺔ ) ﻣﻬﻤﺎ (‪.‬‬
‫‪٧‬‬
‫ﻭ) ﻣﻬﻤﺎ ( ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﺳﻢ ﺷﺮﻁ ﺟﺎﺯﻡ‪ ،‬ﻭﻫﻮ ﰲ ﳏﻞ ﻧﺼﺐ ﻣﻔﻌﻮﻝ ﺑﻪ‪.‬‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٢٤٦ /١ ) .‬ﺍﻷﻋﺮﺍﻑ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ١٣٢‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻭﻗﺎﻟﻮﺍ ﻣ ‪‬ﻬﻤﺎ‬
‫ﻚ ﲟﺆ ِﻣﻨﲔ (‪.‬‬
‫ﺤ ‪‬ﺮﻧﺎ ‪‬ﺎ ﻓﻤﺎ ﳓ ‪‬ﻦ ﻟ ‪‬‬
‫ﺗﺄِﺗ‪‬ﻨﺎ ﺑ ِﻪ ﻣﻦ ﺁﻳ ٍﺔ ﻟﺘﺴ ‪‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٢٤٦ /١ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪.( ٦٠ /٣ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ‪.( ٤٣١ /٥ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪ ،( ٤٨ /٢ ) .‬ﻭﺍﻷﺻﻮﻝ‪ ،‬ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ‪ ،( ٢٢٠ /٢ ) .‬ﻭﺇﻋـﺮﺍﺏ ﺍﻟﻘـﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤـﺎﺱ‪.‬‬
‫) ‪ ،( ١٤٦ /٢‬ﻭﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٢٤٦ /١ ) .‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،( ٦٠ -٥٩ /٣ ) .‬ﻭﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌـﱪﺩ‪ ،( ٤٨ /٢ ) .‬ﻭﺍﻷﺻـﻮﻝ‪ ،‬ﺍﺑـﻦ ﺍﻟـﺴﺮﺍﺝ‪.‬‬
‫) ‪.( ١٥٩ /٢‬‬
‫‪ -٧‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.( ٥٩٠ /١ ) .‬‬
‫‪١٨٩‬‬
‫ﻭ) ﺗﺄﺗﻨﺎ ( ﻓﻌﻞ ﺍﻟﺸﺮﻁ ﳎﺰﻭﻡ ﲝﺬﻑ ﺣﺮﻑ ﺍﻟﻌﻠﺔ‪ ،‬ﻭ)ﺍﳍﺎﺀ( ﰲ ) ﺑﻪ( ﺿﻤﲑ ﻣﺘﺼﻞ ﻳﻌﻮﺩ ﻋﻠﻰ‬
‫‪١‬‬
‫) ﻣﻬﻤﺎ(‪.‬‬
‫ﻑ ﻣﻔﻌﻮﻟﻪ‪ ،‬ﻓﺈﺫﺍ ﺍﺳـﺘﻮﰱ‬‫ﻭﺗﻌﺮﺏ ) ﻣﻬﻤﺎ( ﻣﻔﻌﻮ ﹰﻻ ﺑﻪ ﺇﺫﺍ ﻛﺎﻥ ﻓﻌﻞ ﺍﻟﺸﺮﻁ ﻣﺘﻌﺪﻳﹰﺎ ﱂ ﻳﺴﺘﻮ ِ‬
‫ﻓﻌﻞ ﺍﻟﺸﺮﻁ ﻣﻔﻌﻮﻟﻪ ﰲ ﺍﳉﻤﻠﺔ ﺃﻋﺮﺑﺖ ) ﻣﻬﻤﺎ( ﻣﺒﺘﺪﺃ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﳋﱪ ﲨﻠﺔ ﺟﻮﺍﺏ ﺍﻟﺸﺮﻁ‪.‬‬
‫‪٢‬‬
‫ﻭﻗﻴﻞ ﲨﻠﺔ ﻓﻌﻞ ﺍﻟﺸﺮﻁ ﻫﻲ ﺍﳋﱪ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﳚﻌﻞ ﺍﻟﺸﺮﻁ ﻭﺟﺰﺍﺀﻩ ﻫﻮ ﺍﳋﱪ‪.‬‬
‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻨﺤﺎﺓ ﰲ ) ﻣﻬﻤﺎ( ﻋﻠﻰ ﻗﻮﻟﲔ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺃ‪‬ﺎ ﺣﺮﻑ ﻻ ﳏﻞ ﻟﻪ ﻣﻦ ﺍﻹﻋﺮﺍﺏ‪ ،‬ﻭﻧﺴﺐ ﺍﺑﻦ ﻫﺸﺎﻡ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺇﱃ ﺍﻟﺴﻬﻴﻠﻲ ﻭﺍﺑﻦ‬
‫‪٤‬‬
‫ﻳﺴﻌﻮﻥ‪ ٣.‬ﻭ ‪‬ﺭ ‪‬ﺩ ﺑﻌﻮﺩ ﺍﻟﻀﻤﲑ ﺇﻟﻴﻬﺎ ﰲ ) ﺑﻪ(‪ ،‬ﻭﺍﻟﻀﻤﲑ ﻻ ﻳﻌﻮﺩ ﺇﻻ ﺇﱃ ﺍﻻﺳﻢ‪.‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﺃ‪‬ﺎ ﺍﺳﻢ ﻭﺍﺧﺘﻠﻒ ﻓﻴﻬﺎ‪ ،‬ﻓﺬﻫﺐ ﻗﻮﻡ ﺇﱃ ﺃ‪‬ﺎ ﺑﺴﻴﻄﺔ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ‪ ) :‬ﻭﺯ‪‬ﺎ ﹶﻓﻌ‪‬ﻠـﻰ‬
‫‪٥‬‬
‫ﻭﺃﻟﻔﻬﺎ ﺇﻣﺎ ﻟﻠﺘﺄﻧﻴﺚ‪ ،‬ﻭﺇﻣﺎ ﻟﻺﳊﺎﻕ‪ ،‬ﻭﺯﻭﺍﻝ ﺍﻟﺘﻨﻮﻳﻦ ﻟﻠﺘﺄﻧﻴﺚ(‪.‬‬
‫ﻒ( ﺃﻭ ) ﺍﺳﻜﺖ(‪ ،‬ﻭﺯﻳﺪﺕ ﻋﻠﻴﻬﺎ ) ﻣﺎ(‬ ‫ﻭﻗﻴﻞ ﺇﻥ ﺃﺻﻠﻬﺎ ) ﻣﻪ( ﻭﻫﻲ ﺍﺳﻢ ﻓﻌﻞ ﲟﻌﲎ ) ﺍﻛﺘ ِ‬
‫‪٧‬‬
‫ﻟﻠﺠﺰﺍﺀ‪ ٦.‬ﻭﺇﻟﻴﻪ ﺫﻫﺐ ﺍﻷﺧﻔﺶ ﻭﺍﻟﺰﺟﺎﺝ‪.‬‬
‫ﻭﻗﻴﻞ ﺇﻥ ) ﻣﻬﻤﺎ( ﻣﺮﻛﺒﺔ ﻣﻦ ) ﻣﻪ(‪ ،‬ﻭ) ﻣ‪‬ﻦ( ﺍﻟﺸﺮﻃﻴﺔ‪ ،‬ﺃﹸﺑﺪﻟﺖ ﻧﻮﻥ ) ﻣﻦ ( ﺃﻟﻔﹰﺎ ﻛﻤﺎ ﺗﺒﺪﻝ‬
‫ﺍﻟﻨﻮﻥ ﺍﳋﻔﻴﻔﺔ ﺑﻌﺪ ﻓﺘﺤﺔ‪ ،‬ﻭﻛﻤﺎ ﻳﺒﺪﻝ ﺍﻟﺘﻨﻮﻳﻦ ﺃﻟﻔـﹰﺎ‪ ٨.‬ﻭﺭﺩﻩ ﺍﻟـﺴﻤﲔ ﺑﻘﻮﻟـﻪ‪ ) :‬ﻭﻟـﻴﺲ‬
‫‪٩‬‬
‫ﺑﺸﻲﺀ (‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪ ،( ١٤٦ /٢ ) .‬ﻭﺣﺮﻭﻑ ﺍﳌﻌﺎﱐ‪ ،‬ﺍﻟﺮﻣﺎﱐ‪ ) .‬ﺹ ‪ ،( ٢٠‬ﻭﺍﻟﻠﺒﺎﺏ‪ ،‬ﺍﻟﻌﻜـﱪﻱ‪.‬‬
‫) ‪.( ٥٤ /٢‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺭﺳﺎﻟﺔ ﺍﳌﺒﺎﺣﺚ ﺍﳌﺮﺿﻴﺔ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ،‬ﺗﺢ ﻣﺎﺯﻥ ﺍﳌﺒﺎﺭﻙ‪ ،‬ﻁ‪ ،١‬ﺩﺍﺭ ﺍﺑﻦ ﻛﺜﲑ‪ ،‬ﺩﻣﺸﻖ‪ -‬ﺑﲑﻭﺕ‪١٤٠٨ ،‬ﻫـ ‪.‬‬
‫) ﺹ ‪.( ٤٨‬‬
‫‪ -٣‬ﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،( ٣٣٠ /١ ) .‬ﻭﻧﺴﺒﻪ ﺍﻟﺴﻴﻮﻃﻲ ﳋﻄﺎﺏ ﻭﺍﻟﺴﻬﻴﻠﻲ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﳍﻤﻊ‪.( ٥٤٨ /٢ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،( ٢٤٦ /١ ) .‬ﻭﺍﻟﻠﺒﺎﺏ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.( ٥٤ /٢ ) .‬‬
‫‪ -٥‬ﺍﺭﺗﺸﺎﻑ ﺍﻟﻀﺮﺏ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪ .( ١٨٦٣ /٤ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳉﻤﻞ‪ ،‬ﺍﺑﻦ ﻋـﺼﻔﻮﺭ‪ ،( ١٩٩ /٢ ) .‬ﻭﻣﻐـﲏ‬
‫ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪.(٣٣١ /١ ) .‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٢٤٦ /١ ) .‬‬
‫‪ -٧‬ﻳﻨﻈﺮ‪ :‬ﺍﺭﺗﺸﺎﻑ ﺍﻟﻀﺮﺏ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪.( ١٨٦٣ /٤ ) .‬‬
‫‪ -٨‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.‬‬
‫‪ -٩‬ﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪.( ٤٣١ /٥ ) .‬‬
‫‪١٩٠‬‬
 ‫‪١‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺍﺳﺘﺪﻟﻮﺍ ﻋﻠﻴﻪ ﺑﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﺱ ‪‬ﻣﺎ ِﻭﻱ‪ ‬ﻳ ‪‬ﻨ ‪‬ﺪ ِﻡ‪.‬‬
‫ﺃ ﹶﻗﺎ ِﻭﻳ ﹶﻞ ﻫﺬﺍ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﺻ ِﺪﻳﻘ ِﻪ‬
‫ﺴﺘ ِﻤ ‪‬ﻊ ﰲ ‪‬‬
‫ﹶﺃ ‪‬ﻣﺎ ِﻭﻱ‪ ‬ﻣ ‪‬ﻪ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﺣﻴﺚ ﺃﺩﺧﻞ ) ﻣﻪ( ﻋﻠﻰ ) ﻣ‪‬ﻦ( ﺍﻟﺸﺮﻃﻴﺔ‪ ،‬ﻭﻛﹸﺘﺒﺖ ) ﻣ ‪‬ﻬ ‪‬ﻤ ‪‬ﻦ (‪ ٢.‬ﺃﻭ ) ‪‬ﻣ ‪‬ﻪ ﻣ‪‬ـ ‪‬ﻦ ( ﻛﻤـﺎ ﰲ‬
‫ﺍﻟﺒﻴﺖ‪.‬‬
‫ﻭﺍﻷﻗﺮﺏ ﺇﱃ ﺍﻟﺼﻮﺍﺏ ﻣﻦ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ‪ ،‬ﺃ‪‬ﺎ ﺑﺴﻴﻄﺔ‪ ،‬ﻷﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻫـﻮ ﺍﻷﺑﻌـﺪ ﻋـﻦ‬
‫ﺍﻟﺘﻜﻠﻒ ﰲ ﺍﻟـﺘﺄﻭﻳﻞ ﻭﺍﻟﺘﻜﺮﺍﺭ ﻭﺍﻟﺘﻘﺪﻳﺮ‪.‬‬
‫‪٣‬‬
‫ﻭﻫﺬﺍ ﻣﺎ ﺭﺟﺤﻪ ﺍﺑﻦ ﻫﺸﺎﻡ‪.‬‬

‫‪٤‬‬
‫ﺕ ِﺑ ﹸﻜ ‪‬ﻢ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﺟﻤِﻴﻌﹰﺎ ‪.‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﹶﺃ‪‬ﻳ ‪‬ﻦ ﻣ‪‬ﺎ ‪‬ﺗﻜﹸﻮﻧ‪‬ﻮﺍ ‪‬ﻳ ﹾﺄ ِ‬
‫‪٥‬‬
‫ﺕ‬
‫‪.‬‬ ‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﹶﺃ‪‬ﻳ‪‬ﻨﻤ‪‬ﺎ ‪‬ﺗﻜﹸﻮﻧ‪‬ﻮﺍ ‪‬ﻳ ‪‬ﺪ ِﺭ ﹾﻛ ﹸﻜ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮ ‪‬‬
‫ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ‪‬ﺎﺗﲔ ﺍﻵﻳﺘﲔ ﺍﻟﻜﺮﳝﺘﲔ ﰲ ﺳﻴﺎﻕ ﺣﺪﻳﺜﻪ ﻋﻦ ﺃﲰﺎﺀ ﺍﻟﺸﺮﻁ ﺍﻟﱵ ﺗ‪‬ﻌﺮﺏ‬
‫ﻇﺮﻭﻓﺎﹰ‪ ،‬ﻭﻫﻲ‪ :‬ﺃﻳﻦ‪ ،‬ﻭﺃﻧ‪‬ﻰ‪ ،‬ﻭﻣﱴ‪ ،‬ﻭﺣﻴﺜﻤﺎ‪.‬‬
‫ﻭ) ﺃﻳ ‪‬ﻦ ( ﻇﺮﻑ ﻣﻜﺎﻥ‪ ،‬ﻣﺜﻞ‪ :‬ﺃﻳﻦ ﺗ ﹸﻘ ‪‬ﻢ ﺃﻗ ‪‬ﻢ‪.‬‬
‫ﻭﺍﻷﺻﻞ ﰲ ) ﺃﻳﻦ ( ﺃﻥ ﺗﻜﻮﻥ ﻣﻔﺮﺩﺓ ﳎﺮﺩﺓ ﻣﻦ ) ﻣﺎ (‪ ،‬ﻭﻗﺪ ﺗﺘﺼﻞ ‪‬ﺎ ) ﻣﺎ ( ﻟﺘﺪﻝ ﻋﻠـﻰ‬
‫‪٦‬‬
‫ﺍﻟﺘﺄﻛﻴﺪ‪ ،‬ﻓﻬﻲ ﺯﺍﺋﺪﺓ‪.‬‬
‫‪٧‬‬
‫ﻭﻳﺴﻤﻴﻬﺎ ﺍﻟﺰﺭﻛﺸﻲ ﺻﻠﺔ‪ ،‬ﻷﻧﻪ ﻳﺮﻯ ﺃﻧﻪ ﻟﻴﺲ ﰲ ﺍﻟﻘﺮﺁﻥ ﺣﺮﻑ ﺇﻻ ﻭﻟﻪ ﻣﻌﲎ‪.‬‬

‫‪ -١‬ﱂ ﻳﻨﺴﺐ ﻟﻘﺎﺋﻞ‪ .‬ﻭﻫﻮ ﻣﻦ ﺷﻮﺍﻫﺪ‪ :‬ﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ ﻳﻌﻴﺶ‪.( ٨ /٤ ) .‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳉﻤﻞ‪ ،‬ﺍﺑﻦ ﻋﺼﻔﻮﺭ‪.( ١٩٩ /٢ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪.( ٣٣١ /١ ) .‬‬
‫‪ -٤‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٢٤٧ /١ ) .‬ﺍﻟﺒﻘﺮﺓ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ١٤٨‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻭﻟﻜ ٍﻞ ﻭ ‪‬ﺟ ‪‬ﻬ ﹲﺔ‬
‫ﺕ ﺑ ﹸﻜﻢ ﺍﷲ ﲨﻴﻌﹰﺎ ﺇ ﹼﻥ ﺍﷲ ﻋﻠﻰ ﻛ ﱢﻞ ﺷﻲ ٍﺀ ﻗ ِﺪﻳﺮ (‪.‬‬ ‫ﺕ ﺃﻳﻨﻤﺎ ﺗ ﹸﻜﻮﻧﻮﺍ ﻳﺄ ِ‬
‫‪‬ﻫﻮ ‪‬ﻣﻮﹼﻟﻴﻬﺎ ﻓﺎﺳﺘﺒ ﹸﻘﻮﺍ ﺍﳋﲑﺍ ِ‬
‫‪ -٥‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٢٤٧ /١ ) .‬ﺍﻟﻨﺴﺎﺀ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ٧٨‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﺃﻳﻨﻤﺎ ﺗ ﹸﻜﻮﻧـﻮﺍ‬
‫ﺴﻨ ﹲﺔ ﻳ ﹸﻘﻮﹸﻟﻮﺍ ﻫﺬ ِﻩ ِﻣ ‪‬ﻦ ﻋﻨ ِﺪ ﺍﻟِﻠﻪ ﻭﺇ ﹾﻥ ﺗﺼ‪‬ﺒﻬﻢ ﺳﻴﺌ ﹲﺔ ﻳﻘﻮﻟﻮﺍ ﻫﺬ ِﻩ‬
‫ﺝ ‪‬ﻣﺸ‪‬ﻴﺪﺓ ﻭﺇ ﹾﻥ ‪‬ﺗﺼ‪‬ﺒ ‪‬ﻬﻢ ﺣ ‪‬‬‫ﺕ ﻭﻟﻮ ﹸﻛﻨ‪‬ﺘﻢ ﰲ ﺑﺮﻭ ٍ‬ ‫‪‬ﻳﺪﺭ ﹾﻛ ﹸﻜﻢ ﺍﳌﻮ ‪‬‬
‫ِﻣﻦ ﻋﻨ ِﺪﻙ ﻗ ﹾﻞ ﻛ ﹲﻞ ِﻣﻦ ﻋﻨ ِﺪ ﺍﻟِﻠﻪ ﻓﻤﺎ ِﻝ ﻫﺆﻻ ِﺀ ﺍﻟﻘﻮﻡ ﻻ ﻳﻜﺎ ‪‬ﺩﻭﻥ ﻳﻔﻘ ‪‬ﻬﻮﻥ ‪‬ﺣ ِﺪﻳﺜﹰﺎ (‪.‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،( ٢٤٧ /١ ) .‬ﻭﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.( ٣٧٤ /١ ) .‬‬
‫‪ -٧‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﱪﻫﺎﻥ‪ ،‬ﺍﻟﺰﺭﻛﺸﻲ‪.( ٤٠٩ /٤ ) .‬‬
‫‪١٩١‬‬
 ‫‪١‬‬
‫ﻭﺗﻜﻮﻥ ﻟﻠﺠﺰﺍﺀ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻣﻔﺮﺩﺓ ﺃﻡ ﺍﺗﺼﻠﺖ ‪‬ﺎ ) ﻣﺎ (‪.‬‬
‫ﻭ)ﺃﻳﻦ ( ﰲ ﺍﻵﻳﺘﲔ ﺍﺳﻢ ﺷﺮﻁ ﺟﺎﺯﻡ ﳚﺰﻡ ﻓﻌﻠﲔ‪ ،‬ﺍﻷﻭﻝ ﻓﻌﻞ ﺍﻟﺸﺮﻁ ﻭﺍﻟﺜﺎﱐ ﺟﻮﺍﺑﻪ‪ ،‬ﻭﻫـﻮ‬
‫‪٢‬‬
‫ﰲ ﳏﻞ ﻧﺼﺐ ﻋﻠﻰ ﺍﻟﻈﺮﻓﻴﺔ ﺍﳌﻜﺎﻧﻴﺔ‪ ،‬ﻟﺪﻻﻟﺘﻪ ﻋﻠﻰ ﺍﳌﻜﺎﻥ‪.‬‬
‫ﻭ) ﺗﻜﻮﻧﻮﺍ ( ﰲ ﺍﻵﻳﺘﲔ ﻓﻌﻞ ﺍﻟﺸﺮﻁ ﳎﺰﻭﻡ ﺑﺄﻳﻦ‪ ،‬ﻭﻋﻼﻣﺔ ﺟﺰﻣﻪ ﺣﺬﻑ ﺍﻟﻨﻮﻥ ﻷﻧـﻪ ﻣـﻦ‬
‫ﺕ ( ﺟﻮﺍﺏ ﺍﻟﺸﺮﻁ ﳎﺰﻭﻡ‪ ،‬ﻭﻋﻼﻣﺔ ﺟﺰﻣﻪ ﺣﺬﻑ ﺣﺮﻑ ﺍﻟﻌﻠﺔ‪ ،‬ﻷﻧﻪ‬ ‫ﺍﻷﻓﻌﺎﻝ ﺍﳋﻤﺴﺔ‪ ،‬ﻭ) ﻳﺄ ِ‬
‫ﻣﻌﺘﻞ ﺍﻵﺧﺮ‪ .‬ﻭ) ﻳﺪﺭﻛﻜﻢ ( ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺟﻮﺍﺏ ﺍﻟـﺸﺮﻁ ﳎـﺰﻭﻡ‪ ،‬ﻭﻋﻼﻣـﺔ ﺟﺰﻣـﻪ‬
‫‪٣‬‬
‫ﺍﻟﺴﻜﻮﻥ‪.‬‬
‫ﻭﻫﻮ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﳉﻤﻬﻮﺭ ) ﻳﺪﺭ ﹾﻛ ﹸﻜﻢ ( ﺑﺎﻟﺴﻜﻮﻥ‪ ،‬ﻭﻗﹸﺮﺃ ) ﻳﺪﺭ ﹸﻛﻜﹸﻢ ( ﺑﺎﻟﺮﻓﻊ‪ ٤.‬ﻭﺗﻜـﻮﻥ‬
‫‪٥‬‬
‫ﻗﺮﺍﺀﺓ ﺍﻟﺮﻓﻊ ﻋﻠﻰ ﺣﺬﻑ ﺍﻟﻔﺎﺀ ﻣﻦ ﺟﻮﺍﺏ ﺍﻟﺸﺮﻁ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻓﻴﺪﺭﻛﻜﻢ ﺍﳌﻮﺕ‪.‬‬
‫‪٦‬‬
‫ﻭﻗﺪ ﲢﺬﻑ ﺍﻟﻔﺎﺀ ﻣﻦ ﺍﳉﻮﺍﺏ ﺿﺮﻭﺭﺓ‪ ،‬ﻛﻘﻮﻝ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﺣﺴﺎﻥ‪:‬‬
‫ﷲ ِﻣ ﹾﺜﻼ ِﻥ‪.‬‬
‫ﻭﺍﻟﺸ‪‬ﺮ‪ ‬ﺑﺎﻟﺸﺮ‪ِ ‬ﻋ ‪‬ﻨ ‪‬ﺪ ﺍ ِ‬ ‫ﺸ ﹸﻜ ‪‬ﺮ ‪‬ﻫﺎ‬
‫ﷲ ُ‪‬ﻳ ‪‬‬
‫ﺕﺍ ُ‬
‫ﻣ ‪‬ﻦ ﻳ ﹾﻔﻌ ِﻞ ﺍﳊﺴ‪‬ﻨﺎ ِ‬
‫ﻭﺍﳌﻌﲎ‪ :‬ﻓﺎﷲ ﻳﺸﻜﺮﻫﺎ‪ ،‬ﺣﺬﻓﺖ ﺍﻟﻔﺎﺀ ﻣﻦ ﺟﻮﺍﺏ ﺍﻟﺸﺮﻁ ﺿﺮﻭﺭﺓ‪.‬‬

‫ﺫﻫﺐ ﺳﻴﺒﻮﻳﻪ ﺇﱃ ﺃﻥ ﺫﻟﻚ ﻟﻴﺲ ﲜﻮﺍﺏ‪ ،‬ﺑﻞ ﻫﻮ ﻋﻠﻰ ﻧﻴﺔ ﺍﻟﺘﻘـﺪﱘ ﻭﺍﻟﺘـﺄﺧﲑ‪ ،‬ﻭﺍﳉـﻮﺍﺏ‬
‫‪٧‬‬
‫ﳏﺬﻭﻑ‪ ،‬ﻭﺍﺳﺘﺸﻬﺪ ﺑﻘﻮﻝ ﺟﺮﻳﺮ ﺍﻟﺒﺠﻠﻲ‪:‬‬
‫ﻉ‪.‬‬
‫ﺼ ‪‬ﺮ ‪‬‬
‫ﻉ ﺃ ‪‬ﺧﻮ ‪‬ﻙ ‪‬ﺗ ‪‬‬
‫ﻚ ِﺇ ﹾﻥ ‪‬ﻳﺼ‪‬ﺮ ‪‬‬
‫ِﺇﻧ‪ ‬‬ ‫ﻉ‬
‫ﺲ ﻳﺎ ﺃ ﹾﻗ ‪‬ﺮ ‪‬‬
‫ﻉ ﺑ ‪‬ﻦ ‪‬ﺣﺎﺑ ٍ‬
‫ﻳﺎ ﺃ ﹾﻗ ‪‬ﺮ ‪‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،( ٢٤٧ /١ ) .‬ﻭﺷﺮﺡ ﺍﻷﴰﻮﱐ‪ ،‬ﺍﻷﴰﻮﱐ‪.( ٣٨ /٤ ) .‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺍﳍﻤﻊ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪.( ٥٦٦ /٢ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻹﻧﺼﺎﻑ‪ ،‬ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪ ،( ٤٥ /١ ) .‬ﻭﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ ،( ٣٧٤ /١ ) .‬ﻭﺍﻟﺪﺭ ﺍﳌـﺼﻮﻥ‪ ،‬ﺍﻟـﺴﻤﲔ‪.‬‬
‫) ‪.( ٤٢ /٤‬‬
‫‪ -٤‬ﺍﻟﺮﻓﻊ ﰲ ) ﻳﺪﺭﻛﻜﻢ ( ﻫﻲ ﻗﺮﺍﺀﺓ ﻃﻠﺤﺔ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﻟﻘـﺮﻃﱯ‪ ،( ٢٨٢ /٥ ) .‬ﻭﺍﻟـﺪﺭ‬
‫ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ‪.( ٤٣ /١ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.( ٣٧٤ /١ ) .‬‬
‫‪ -٦‬ﺍﻟﺒﻴﺖ ﻣﻦ ﺷﻮﺍﻫﺪ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،( ٦٥ /٣ ) .‬ﻭﻧﺴﺒﻪ ﺍﳌﱪﺩ ﳊﺴﺎﻥ ﺑﻦ ﺛﺎﺑﺖ ‪ .‬ﻳﻨﻈﺮ‪:‬ﺍﳌﻘﺘﻀﺐ‪.( ٧٢ /٢ ) .‬‬
‫‪ -٧‬ﺍﻟﺒﻴﺖ ﻣﻦ ﺷﻮﺍﻫﺪ‪ :‬ﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪ ،( ٧٢ /٢ ) .‬ﻭﺍﻷﺻﻮﻝ‪ ،‬ﺍﺑـﻦ ﺍﻟـﺴﺮﺍﺝ‪ ،( ٢١٨ /١ ) .‬ﻭ) ‪،( ١٩٢ /٢‬‬
‫ﻭ) ‪ ،( ٤٦٢ /٣‬ﻭﺍﳍﻤﻊ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪.( ٥٥٨ /٢ ) .‬‬
‫‪١٩٢‬‬
‫ﻉ ﺇﻥ‬
‫ﺣﻴﺚ ﻗﺪﻡ ) ﺗﺼﺮﻉ ( ﰲ ﺍﻟﻨﻴﺔ ﻣﻊ ﺗﻀﻤﻨﻬﺎ ﻟﻠﺠﻮﺍﺏ ﰲ ﺍﳌﻌﲎ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﺇﻧﻚ ﺗ‪‬ـﺼﺮ ‪‬‬
‫‪١‬‬
‫ﻉ ﺃﺧﻮﻙ‪.‬‬
‫ﻳ‪‬ﺼﺮ ‪‬‬
‫‪٢‬‬
‫ﻭﺫﻫﺐ ﺍﳌﱪﺩ ﺇﱃ ﺃﻧﻪ ﺍﳉﻮﺍﺏ‪ ،‬ﻭﺇﳕﺎ ﺣﺬﻓﺖ ﻣﻨﻪ ﺍﻟﻔﺎﺀ‪ ،‬ﻭﻫﻲ ﻣ‪‬ﺮﺍﺩﺓ‪ ،‬ﺩﻭﻥ ﻧﻴﺔ ﺍﻟﺘﻘﺪﱘ‪.‬‬
‫ﻭﺧﺮﺟﻪ ﺍﻟﺰﳐﺸﺮﻱ ﻋﻠﻰ ﺍﻟﺘﻮﻫﻢ‪ ،‬ﻓﺄﻭﻗﻊ ) ﺃﻳﻨﻤﺎ ﻛﻨﺘﻢ ( ﻣﻮﻗﻊ ) ﺃﻳﻨﻤﺎ ﺗﻜﻮﻧـﻮﺍ (‪ ،‬ﻭﻓﻌـﻞ‬
‫ﺍﻟﺸﺮﻁ ﺇﺫﺍ ﻛﺎﻥ ﻣﺎﺿﻴﹰﺎ ﻟﻔﻈﹰﺎ ﺟﺎﺯ ﰲ ﺟﻮﺍﺑﻪ ﺍﳌﻀﺎﺭﻉ ﺍﻟﺮﻓﻊ ﻭﺍﳉﺰﻡ‪ ٣.‬ﻭﺭ ‪‬ﺩ ﺃﺑﻮ ﺣﻴﺎﻥ ﻫـﺬﺍ‬
‫‪٤‬‬
‫ﺍﻟﻮﺟﻪ ﺑﻜﻮﻥ ﻓﻌﻞ ﺍﻟﺸﺮﻁ ﻣﻀﺎﺭﻋﺎﹰ‪ ،‬ﻭﻋﻄﻔﻪ ﻋﻠﻰ ﺍﻟﺘﻮﻫﻢ ﻻ ﻳﻨﻘﺎﺱ‪.‬‬
‫‪٥‬‬
‫ﻼ (‪.‬‬
‫ﻼ ﲟﺎ ﻗﺒﻠﻪ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻭﻻ ‪‬ﺗ ﹾﻈﹶﻠ ‪‬ﻤﻮ ﹶﻥ ﹶﻓِﺘﻴ ﹰ‬
‫ﻭﺃﺟﺎﺯ ﺍﻟﺰﳐﺸﺮﻱ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺸﺮﻁ ﻣﺘﺼ ﹰ‬
‫ﻭﺍﻟﺘﻘﺪﻳﺮ ﻋﻨﺪﻩ‪ :‬ﻭﻻ ﺗ‪‬ﻨﻘﺼﻮﻥ ﺷﻴﺌﹰﺎ ﳑﺎ ﻛﹸﺘﺐ ﻣﻦ ﺁﺟﺎﻟﻜﻢ ﺃﻳﻨﻤﺎ ﺗﻜﻮﻧﻮﺍ‪ .‬ﺛﹸﻢ ﺍﺑﺘـﺪﺃ ﻗﻮﻟـﻪ‪:‬‬
‫‪٦‬‬
‫) ﻳﺪﺭﻛﻜﻢ ﺍﳌﻮﺕ (‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﻮﻗﻒ ﻋﻠﻰ ) ﺇﳕﺎ ﺗﻜﻮﻧﻮﺍ (‪.‬‬
‫ﻭﺭ ‪‬ﺩ ﺃﺑﻮ ﺣﻴﺎﻥ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﺑﻘﻮﻟﻪ‪ ) :‬ﻭﻫﺬﺍ ﲣﺮﻳﺞ ﻟﻴﺲ ﲟﺴﺘﻘﻴﻢ‪ ،‬ﻻ ﻣﻦ ﺣﻴﺚ ﺍﳌﻌﲎ‪ ،‬ﻭﻻ ﻣﻦ‬
‫ﻼ ﺑﻘﻮﻟـﻪ ) ﻭﻻ‬‫ﺣﻴﺚ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻨﺤﻮﻳﺔ‪ ،‬ﺃﻣﺎ ﻣﻦ ﺣﻴﺚ ﺍﳌﻌﲎ ﻓﺈﻧﻪ ﻻ ﻳﻨﺎﺳﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﺘﺼ ﹰ‬
‫ﻼ (‪ ،‬ﻷﻥ ﻇﺎﻫﺮ ﺍﻧﺘﻔﺎﺀ ﺍﻟﻈﻠﻢ ﺇﳕﺎ ﻫﻮ ﰲ ﺍﻵﺧﺮﺓ‪ ،.......،‬ﻭﺃﻣـﺎ ﻣـﻦ ﺣﻴـﺚ‬ ‫ﺗﻈﻠﻤﻮﻥ ﻓﺘﻴ ﹰ‬
‫ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻨﺤﻮﻳﺔ‪ ،‬ﻓﺈﻧﻪ ﻋﻠﻰ ﻇﺎﻫﺮ ﻛﻼﻣﻪ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ) ﺃﻳﻨﻤﺎ ﺗﻜﻮﻧﻮﺍ ( ﻣﺘﻌﻠﻖ ﺑﻘﻮﻟﻪ ) ﻭﻻ‬
‫ﺗﻈﻠﻤﻮﻥ (‪ ،‬ﻭﻫﺬﺍ ﻻ ﳚﻮﺯ ﻷﻥ ) ﺃﻳﻨﻤﺎ ( ﺍﺳﻢ ﺷﺮﻁ ﻓﺎﻟﻌﺎﻣﻞ ﻓﻴﻪ ﺇﳕﺎ ﻫﻮ ﻓﻌﻞ ﺍﻟﺸﺮﻁ ﺑﻌﺪﻩ‪،‬‬
‫ﻭﻷﻥ ﺍﺳﻢ ﺍﻟﺸﺮﻁ ﻻ ﻳﺘﻘﺪﻡ ﻋﻠﻴﻪ ﻋﺎﻣﻠﻪ‪ ،......‬ﻓﺈﻥ ﻗﺎﻝ‪ :‬ﻳﻘﺪﺭ ﻟﻪ ﺟﻮﺍﺏ ﳏﺬﻭﻑ ﻳﺪﻝ ﻋﻠﻴﻪ‬
‫ﻣﺎ ﻗﺒﻠﻪ‪ ،‬ﻭﻫﻮ ) ﻻ ﺗﻈﻠﻤﻮﻥ(‪ ،.....‬ﻗﻴﻞ ﻟﻪ‪ :‬ﻻ ﻳ‪‬ﺤﺬﻑ ﺍﳉﻮﺍﺏ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻓﻌﻞ ﺍﻟـﺸﺮﻁ‬
‫ﺑﺼﻴﻐﺔ ﺍﳌﺎﺿﻲ‪ ،‬ﻭﻓﻌﻞ ﺍﻟﺸﺮﻁ ﻫﻨﺎ ﻣﻀﺎﺭﻉ‪ ،‬ﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ‪ :‬ﺃﻧﺖ ﻇﺎﱂ ﺇﻥ ﻓﻌﻠﺖ‪ ،‬ﻭﻻ ﺗﻘـﻞ‪:‬‬
‫ﺃﻧﺖ ﻇﺎﱂ ﺇﻥ ﺗﻔﻌﻞ (‪ ٧.‬ﻭﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﺈﻧﻪ ﻳﺼﺢ ﺃﻥ ﻳﻜﻮﻥ ﺟﻮﺍﺏ ﺍﻟﺸﺮﻁ ﻟـ) ﺃﻳﻨﻤـﺎ( ﰲ‬
‫ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﳎﺰﻭﻣﹰﺎ ﻭﻣﺮﻓﻮﻋﹰﺎ ﻟﺜﺒﻮﺗﻪ ﲰﺎﻋﹰﺎ ﻭﻗﻴﺎﺳﹰﺎ‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪.( ٦٧ /٣ ) .‬‬

‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪.( ٧٢ /٢ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺸﺎﻑ‪ ،‬ﺍﻟﺰﳐﺸﺮﻱ‪.( ٥٣٧ /١ ) .‬‬
‫‪ -٤‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪.( ٣١١ /٣ ) .‬‬
‫‪ -٥‬ﺍﻟﻨﺴﺎﺀ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.( ٧٧‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺸﺎﻑ‪ ،‬ﺍﻟﺰﳐﺸﺮﻱ‪.( ٥٣٨ /١ ) .‬‬
‫‪ -٧‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪.( ٣١٢ – ٣١١ /٣ ) .‬‬
‫‪١٩٣‬‬
 ‫ﻣﺒﺤﺚ ﺍﳊﺮﻭﻑ ﻏﲑ ﺍﻟﻌﺎﻣﻠﺔ‪:‬‬

‫ﰲ ﻓﺼﻞ ﺍﳊﺮﻑ ﻋﺮﺽ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻟﻠﺤﺮﻭﻑ ﻏﲑ ﺍﻟﻌﺎﻣﻠﺔ‪ ،‬ﻭﺟﻌﻠﻬﺎ ﺗﺰﻳﺪ ﻋﻠﻰ ﺃﺭﺑﻌﲔ ﺣﺮﻓﺎﹰ‪،‬‬
‫ﻭﻗﺴﻤﻬﺎ ﺇﱃ ﲬﺴﺔ ﻋﺸﺮ ﺣﺮﻓﺎﹰ‪ ،‬ﻭﻫﻲ‪ :‬ﺇﳕﺎ‪ ،‬ﻭﺃﳕﺎ‪ ،‬ﻭﻛﺄﳕﺎ‪ ،‬ﻭﻟﻜﻨﻤﺎ‪ ،‬ﻭﻟﻴﺘﻤﺎ‪ ،‬ﻭﻟﻌﻠﻤﺎ‪ ،‬ﻭﺃﻣـﺎ‬
‫ﲟﻌﲎ ﺍﻟﺘﻔﺼﻴﻞ‪ ،‬ﻭﺃﻣﺎ ﺧﻔﻴﻔﺔ ﲟﻌﲎ ﺍﻻﺳﺘﻔﺘﺎﺡ‪ ،‬ﻭﻟﻮﻻ ﲟﻌﲎ ﺍﻻﻣﺘﻨﺎﻉ‪ ،‬ﻭﺣﱴ ﰲ ﺃﺣﺪ ﺃﻗﺴﺎﻣﻬﺎ‪،‬‬
‫ﻭﺃﻻ ﲟﻌﲎ ﺍﻟﺘﻨﺒﻴﻪ‪ ،‬ﻭﻻﻡ ﺍﻻﺑﺘﺪﺍﺀ‪ ،‬ﻭﻭﺍﻭ ﺍﳊﺎﻝ‪ ،‬ﻭِﺇ ﹾﻥ ﺍﳋﻔﻴﻔﺔ ﰲ ﺃﺣـﺪ ﺃﻗـﺴﺎﻣﻬﺎ‪ ،‬ﻭﻟﻜـ ‪‬ﻦ‬
‫ﺍﳋﻔﻴﻔﺔ‪ ١.‬ﻭﻗﺪ ﺍﺳﺘﺸﻬﺪ ﻋﻠﻰ ﻫﺬﻩ ﺍﳊﺮﻭﻑ ﺑﺘﺴﻌﺔ ﺷﻮﺍﻫﺪ ﻗﺮﺁﻧﻴﺔ‪.‬‬

‫ﺖ ‪‬ﻧﻌِﻴ ٍﻢ ‪ ،‬ﻭﹶﺃﻣ‪‬ﺎ‬
‫ﺡ ‪‬ﻭ ‪‬ﺭ‪‬ﻳﺤ‪‬ﺎ ﹲﻥ ‪‬ﻭ ‪‬ﺟﻨ‪ ‬‬
‫ﲔ ‪ ،‬ﹶﻓ ‪‬ﺮ ‪‬ﻭ ‪‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﹶﻓﹶﺄﻣ‪‬ﺎ ِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ﹶﻘﺮ‪ِ‬ﺑ ‪‬‬
‫‪٢‬‬
‫ﲔ ‪.‬‬
‫ﺏ ﺍﹾﻟ‪‬ﻴ ِﻤ ِ‬
‫ﺻﺤ‪‬ﺎ ِ‬
‫ﻚ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬‬
‫ﲔ ‪ ،‬ﹶﻓﺴ‪‬ﻼ ‪‬ﻡ ﹶﻟ ‪‬‬
‫ﺏ ﺍﹾﻟ‪‬ﻴ ِﻤ ِ‬
‫ﺻﺤ‪‬ﺎ ِ‬
‫ِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬‬

‫ﺳﺎﻕ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﰲ ﻣﻌﺮﺽ ﺣﺪﻳﺜﻪ ﻋﻦ ) ﺃﻣﺎ ( ﺍﻟﺘﻔﺼﻴﻠﻴﺔ‪ ،‬ﻭﻫﻲ ﺍﻟـﱵ ﺗـﺄﰐ‬
‫‪٣‬‬
‫ﻟﺘﻔﺼﻴﻞ ﻣﺎ ﺃﹸﲨﻞ‪ ،‬ﳓﻮ‪ :‬ﹶﺃﻣ‪‬ﺎ ﺯﻳ ‪‬ﺪ ﻓﻘﺎﺋﻢ‪.‬‬
‫ﻭ) ﺃﻣﺎ ( ﺣﺮﻑ ﺗﻔﺼﻴﻞ‪ ،‬ﻭﻫﻮ ﻳﺘﻀﻤﻦ ﻣﻌﲎ ﺍﻟﺸﺮﻁ‪ ،‬ﻭﻗﺪ ﻗﺪﺭﻩ ﺳﻴﺒﻮﻳﻪ‪ :‬ﺑـ) ﻣﻬﻤﺎ ﻳﻜـﻦ‬
‫‪٤‬‬
‫ﻣﻦ ﺷﻲﺀ (‪.‬‬
‫ﻓـ) ﺃﻣﺎ ( ﺗﻘﻮﻡ ﻣﻘﺎﻡ ﺃﺩﺍﺓ ﺍﻟﺸﺮﻁ ﻭﻓﻌﻞ ﺍﻟﺸﺮﻁ‪ ،‬ﻓﺈﺫﺍ ﻗﻴﻞ‪ :‬ﺃﻣﺎ ﺯﻳ ‪‬ﺪ ﻓﻤﻨﻄﻠﻖ‪ ،‬ﻓﺎﻟﺘﻘـﺪﻳﺮ‪:‬‬
‫ﻣﻬﻤﺎ ﻳﻜﻦ ﻣﻦ ﺷﻲﺀ ﻓﺰﻳ ‪‬ﺪ ﻣﻨﻄﻠﻖ‪ ،‬ﻓﺤﺬﻑ ﻓﻌﻞ ﺍﻟﺸﺮﻁ ﻭﺃﺩﺍﺗﻪ‪ ،‬ﻭﺃﹸﻗﻴﻤﺖ ) ﺃ ‪‬ﻣﺎ( ﻣﻘﺎﻣﻬـﺎ‪،‬‬
‫ﻓﺼﺎﺭ ﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﺃ ‪‬ﻣﺎ ﺯﻳ ‪‬ﺪ ﻓﻤﻨﻄﻠﻖ‪ ،‬ﻓﺄﹰﺧﺮﺕ ﺇﱃ ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ -‬ﺍﻟﺬﻱ ﻫـﻮ ﺍﳋـﱪ‪ -‬ﲢـﺴﻴﻨﹰﺎ‬
‫‪٥‬‬
‫ﻭﺇﺻﻼﺣﹰﺎ ﻟﻠﻔﻆ‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٢٥٠ /١ ) .‬‬

‫‪ -٢‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٢٥٢ /١ ) .‬ﺍﻟﻮﺍﻗﻌﺔ‪ :‬ﺍﻵﻳﺎﺕ ) ‪.( ٩١ ،٩٠ ،٨٩ ،٨٨‬‬
‫‪ -٣‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٢٥١ /١ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﻮﻳﻪ‪.( ١٣٧ /٣ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،( ٢٣٥ /٤ ) .‬ﻭﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪ ،( ٧١ /٢ ) .‬ﻭﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ ،( ٤٣ /١ ) .‬ﻭﺍﳉﲎ‬
‫ﺍﻟﺪﺍﱐ‪ ،‬ﺍﳌﺮﺍﺩﻱ‪ ) .‬ﺹ ‪.( ٥٢٢‬‬
‫‪١٩٤‬‬
‫ﻭ) ﺃ ‪‬ﻣﺎ ( ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺣﺮﻑ ﺗﻔﺼﻴﻞ ﺗﻀﻤﻦ ﻣﻌﲎ ﺍﻟﺸﺮﻁ‪ ،‬ﻭﻫﻮ ﲟﻨـﺰﻟﺔ ) ﻣﻬﻤـﺎ( ﰲ‬
‫ﺡ(‬‫ﺡ (‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻓﻠﻪ ﺭﻭﺡ‪ ،‬ﻭ‪ :‬ﻓﻴﻘﺎﻝ ﻟﻪ ﺳـﻼ ‪‬ﻡ‪ ٢.‬ﻭ)ﺭﻭ ‪‬‬
‫ﺍﳉﺰﺍﺀ‪ ١.‬ﻭﺟﻮﺍﺏ ) ﺃﻣﺎ( ) ﻓﺮﻭ ‪‬‬
‫ﻣﺒﺘﺪﺃ‪ ،‬ﻭ) ﻟﻪ ( ﺧﱪ‪ .‬ﻭ) ﺳﻼ ‪‬ﻡ ( ﻣﺒﺘﺪﺃ‪ ،‬ﻭ) ﻟﻪ ( ﺧﱪ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻫﺸﺎﻡ‪ ) :‬ﻓﺈﻥ ﻛﺎﻥ ﺍﳌﹸﺘﻮﰱ ﻣﻦ ﺍﳌﻘﺮﺑﲔ ﻓﺠﺰﺍﺅﻩ ﺭﻭﺡ‪ ،‬ﻓﺤﺬﻓﺖ ) ﻣﻬﻤﺎ(‪ ،‬ﻭﲨﻠـﺔ‬
‫ﺷﺮﻃﻬﺎ‪ ،‬ﻭﺃﹸﻧﻴﺐ ﻋﻨﻬﺎ ) ﺃ ‪‬ﻣﺎ ( ﻓﺼﺎﺭ‪ :‬ﺃ ‪‬ﻣﺎ ﻓﺈﻥ ﻛﺎﻥ‪ ،‬ﻓﻔﺮﻭﺍ ﻣﻦ ﺫﻟﻚ ﻟﻮﺟﻬﲔ‪ :‬ﺃﺣـﺪﳘﺎ‪ :‬ﺃﻥ‬
‫ﺍﳉﻮﺍﺏ ﻻ ﻳﻠﻲ ﺃﺩﺍﺓ ﺍﻟﺸﺮﻁ ﺑﻐﲑ ﻓﺎﺻﻞ‪ ،‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺍﻟﻔﺎﺀ ﰲ ﺍﻷﺻﻞ ﻟﻠﻌﻄﻒ ﻓﺤﻘﻬﺎ ﺃﻥ ﺗﻘﻊ‬
‫ﺑﲔ ﺷﻴﺌﲔ ﻭﳘﺎ ﺍﳌﺘﻌﺎﻃﻔﺎﻥ‪ ،‬ﻓﻠﻤﺎ ﺃﺧﺮﺟﻮﻫﺎ ﰲ ﺑﺎﺏ ﺍﻟﺸﺮﻁ ﻋﻦ ﺍﻟﻌﻄﻒ ﺣﻔﻈﻮﺍ ﻋﻠﻴﻬﺎ ﺍﳌﻌﲎ‬
‫ﺍﻵﺧﺮ ﻭﻫﻮ ﺍﻟﺘﻮﺳﻂ ﻓﻮﺟﺐ ﺃﻥ ﻳ‪‬ﻘﺪﻡ ﺷﻲﺀ ﻋﻠﻴﻬﺎ ﺇﺻﻼﺣﹰﺎ ﻟﻠﻔﻆ‪ ،‬ﻓﻘﹸﺪﻣﺖ ﲨﻠـﺔ ﺍﻟـﺸﺮﻁ‬
‫ﺍﻟﺜﺎﱐ‪ ،‬ﻷ‪‬ﺎ ﻛﺎﳉﺰﺀ ﺍﻟﻮﺍﺣﺪ‪ ،....‬ﻓﺼﺎﺭ‪ :‬ﺃﻣﺎ ﺇﻥ ﻛﺎﻥ ﻣﻦ ﺍﳌﻘﺮﺑﲔ ﻓﺮﻭﺡ‪ ،‬ﻓﺤﺬﻓﺖ ﺍﻟﻔﺎﺀ ﺍﻟﱵ‬
‫ﻫﻲ ﺟﻮﺍﺏ ) ِﺇ ﹾﻥ ( ﻟﺌﻼ ﺗﻠﺘﻘﻲ ﻓﺎﺀﺍﻥ ) ﻓﺘﺨﻠﹸﺺ ﺇﻥ ( ﺟﻮﺍﺏ ) ﺃﻣﺎ( ﻟﻴﺲ ﳏﺬﻭﻓﺎﹰ‪ ،‬ﺑﻞ ﻣﻘﺪﻣﹰﺎ‬
‫‪٣‬‬
‫ﺑﻌﻀﻪ ﻋﻠﻰ ﺍﻟﻔﺎﺀ (‪.‬‬
‫ﻭﻗﺪ ﻧﻘﻞ ﺍﳌﺮﺍﺩﻱ‪ ٤‬ﻋﻦ ﺍﻷﺧﻔﺶ ﺃﻥ ﺍﻟﻔﺎﺀ ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﺟﻮﺍﺏ ﻟـ) ﺃﻣﺎ( ﻭﻟﻠﺸﺮﻁ ﻣﻌﺎﹰ‪ ،‬ﻓﻴﻜﻮﻥ‬
‫ﺍﻟﺘﻘﺪﻳﺮ ﻋﻠﻰ ﺫﻟﻚ ﰲ ﺍﻵﻳﺔ‪ :‬ﻣﻬﻤﺎ ﻳﻜﻦ ﻣﻦ ﺷﻲﺀ ﻓﺈﻥ ﻛﺎﻥ ﻣﻦ ﺍﳌﻘﺮﺑﲔ ﻓﺮﻭﺡ‪ ،‬ﰒ ﺗﻘـﺪﻣﺖ‬
‫) ﺇﻥ ( ﻭﺍﻟﻔﻌﻞ ﺍﻟﺬﻱ ﺑﻌﺪﻫﺎ‪ ،‬ﻓﺼﺎﺭ ﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻓﺄﻣﺎ ﺇﻥ ﻛﺎﻥ ﻣﻦ ﺍﳌﻘﺮﺑﲔ ﻓﻔـﺮﻭﺡ‪ .‬ﻓﺎﻟﺘﻘـﺖ‬
‫ﺡ(‪.‬‬
‫ﻓﺎﺀﺍﻥ‪ ،‬ﻓﺄﻏﻨﺖ ﺇﺣﺪﺍﳘﺎ ﻋﻦ ﺍﻷﺧﺮﻯ‪ ،‬ﻓﺼﺎﺭ) ﻓﺮﻭ ‪‬‬
‫ﻭﺗﻠﺰﻡ ﺍﻟﻔﺎﺀ ﺟﻮﺍﺏ ) ﺃﻣﺎ( ﻷ‪‬ﺎ ﲢﻤﻞ ﻣﻌﲎ ﺍﻟﺸﺮﻁ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺳﻴﺒﻮﻳﻪ‪ ) :‬ﺃﻻ ﺗﺮﻯ ﺃﻥ ﺍﻟﻔـﺎﺀ‬
‫ﻻﺯﻣﺔ ﳍﺎ ﺃﺑﺪﹰﺍ(‪ ٥.‬ﺃﻱ‪ :‬ﺃﻥ ﺍﻟﻔﺎﺀ ﺗﻠﺰﻡ ﺟﻮﺍﺏ ) ﺃﻣﺎ (‪.‬‬
‫ﻭﺍﻷﺻﻞ ﰲ ﻫﺬﻩ ﺍﻟﻔﺎﺀ ﺃﻥ ﺗﺪﺧﻞ ﻋﻠﻰ ﺍﳌﺒﺘﺪﺃ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﻳﻌﻴﺶ‪ ) ) :‬ﺃ ‪‬ﻣﺎ ( ﻓﻴﻬﺎ ﻣﻌﲎ ﺍﻟﺸﺮﻁ‪،‬‬
‫ﻭﺃﺩﺍﺓ ﺍﻟﺸﺮﻁ ﻳﻘﻊ ﺑﻌﺪﻫﺎ ﻓﻌﻞ ﺍﻟﺸﺮﻁ ﰒ ﺍﳉﺰﺍﺀ ﺑﻌﺪﻩ‪ ،‬ﻓﻠﻤﺎ ﺣﺬﻑ ﻓﻌﻞ ﺍﻟﺸﺮﻁ ﻫﻨﺎ ﻭﺃﺩﺍﺗـﻪ‪،‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺣﺮﻭﻑ ﺍﳌﻌﺎﱐ‪ ،‬ﺍﻟﺰﺟﺎﺟﻲ‪ ) .‬ﺹ ‪.( ٢٠‬‬

‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻷﺧﻔﺶ‪.( ٧٠٣ /٢ ) .‬‬
‫‪ -٣‬ﺍﻋﺘﺮﺍﺽ ﺍﻟﺸﺮﻁ ﻋﻠﻰ ﺍﻟﺸﺮﻁ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ،‬ﺗﺢ ﻏﺒﺪﺍﻟﻔﺘﺎﺡ ﺍﳊﻤﻮﺯ‪ ،‬ﻁ‪ ،١‬ﺩﺍﺭ ﻋﻤـﺎﻥ‪ ،‬ﺍﻷﺭﺩﻥ‪١٤٠٦ ،‬ﻫــ ‪-‬‬
‫‪١٩٨٦‬ﻡ‪ ) .‬ﺹ ‪.( ٣٤ -٣٣‬‬
‫‪ -٤‬ﺍﳉﲎ ﺍﻟﺪﺍﱐ‪ ،‬ﺍﳌﺮﺍﺩﻱ‪ ) .‬ﺹ ‪.( ٥٢٦‬‬
‫‪ -٥‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪.( ٢٣٥ /٤ ) .‬‬
‫‪١٩٥‬‬
‫ﻭﺗﻀﻤﻨﺖ ) ﺃﻣﺎ ( ﻣﻌﻨﺎﳘﺎ ﻛﺮﻫﻮﺍ ﺃﻥ ﻳﻠﻴﻬﺎ ﺍﳉﺰﺍﺀ ﻣﻦ ﻏﲑ ﻭﺍﺳﻄﺔ ﺑﻴﻨﻬﻤﺎ ﻓﻘﺪﻣﻮﺍ ﺃﺣﺪ ﺟﺰﺃﻱ‬
‫‪١‬‬
‫ﺍﳉﻮﺍﺏ ﻭﺟﻌﻠﻮﻩ ﻛﺎﻟﻌﻮﺽ ﻣﻦ ﻓﻌﻞ ﺍﻟﺸﺮﻁ (‪.‬‬
‫ﻓﻘﻮﻟﻪ‪ ) :‬ﻭﻛﺮﻫﻮﺍ ﺃﻥ ﻳﻠﻴﻬﺎ ﺍﳉﺰﺍﺀ ﻣﻦ ﻏﲑ ﻭﺍﺳﻄﺔ ﺑﻴﻨﻬﻤﺎ (‪ ،‬ﻳﻌﲏ‪ :‬ﺃﻟﺰﻣﻮﺍ ﺟﻮﺍ‪‬ﺎ ﺍﻟﻔﺎﺀ ﺍﻟﱵ‬
‫ﻫﻲ ﻛﺎﻟﻮﺍﺳﻄﺔ‪.‬‬
‫ﻭ) ﺃﻣﺎ ( ﻻ ﻳﻠﻴﻬﺎ ﻓﻌﻞ‪ ،‬ﻷ‪‬ﺎ ﺗﻘﻮﻡ ﻣﻘﺎﻡ ﺃﺩﺍﺓ ﺍﻟﺸﺮﻁ ﻭﻓﻌﻠﻪ‪ ،‬ﻓﻬﻲ ﳐﺘﺼﺔ ﺑﺎﻻﺳﻢ‪ ٢.‬ﻭﻷﻧﻪ ﻟﻮ‬
‫‪٣‬‬
‫ﻭﻟﻴﻬﺎ ﻓﻌﻞ ﻟﺘ‪‬ﻮﻫﻢ ﺃﻧﻪ ﻓﻌﻞ ﺍﻟﺸﺮﻁ‪.‬‬
‫ﻭﻣﻦ ﺃﺣﻜﺎﻡ ) ﺃ ‪‬ﻣﺎ(‪ ،‬ﺃﻥ ﻳﻠﻴﻬﺎ ﺍﳌﺒﺘﺪﺃ‪ ،‬ﳓﻮ‪ :‬ﺃ ‪‬ﻣﺎ ﺯﻳ ‪‬ﺪ ﻓﻤﻨﻄﻠ ‪‬ﻖ‪ .‬ﻭﺍﳋﱪ‪ ،‬ﳓﻮ‪ :‬ﺃﻣ‪‬ـﺎ ﰲ ﺍﻟـﺪﺍﺭ‬
‫ﻓﺰﻳ ‪‬ﺪ‪ .‬ﻭﺍﳌﻔﻌﻮﻝ ﺑﻪ ﺍﳌﻘﺪﻡ ﻭﻫﻮ ﺍﻻﺳﻢ ﺍﳌﻨﺼﻮﺏ ﲜﻮﺍﺏ ) ﺃ ‪‬ﻣﺎ(‪ ،‬ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﹶﻓﹶﺄﻣ‪‬ﺎ ﺍﹾﻟ‪‬ﻴﺘِﻴ ‪‬ﻢ‬
‫ﻓﹶﻼ ‪‬ﺗ ﹾﻘ ‪‬ﻬ ‪‬ﺮ(‪ ٤،‬ﻭﺍﳌﻔﻌﻮﻝ ﺍﳌﻨﺼﻮﺏ ﺑﻔﻌﻞ ﻣﻘﺪﺭ ﻳﻔﺴﺮﻩ ﺍﻟﻔﻌﻞ ﺍﳌﺬﻛﻮﺭ‪ ،‬ﳓـﻮ‪ :‬ﺃﻣ‪‬ـﺎ ﳏﻤـﺪﹰﺍ‬
‫ﻓﺄﻛﺮﻣﻮﻩ‪ .‬ﻭﺍﻟﻈﺮﻑ‪ ،‬ﳓﻮ‪ :‬ﺃﻣﺎ ﺍﻟﻴﻮﻡ ﻓﺄﺯﻭ ‪‬ﺭ ﺯﻳﺪﺍﹰ‪ ،‬ﻭﺍﳉﺎﺭ ﻭﺍ‪‬ﺮﻭﺭ‪ ،‬ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻭﹶﺃ ‪‬ﻣﺎ‬
‫ﺙ (‪ ٥،‬ﻭﺍﳊﺎﻝ‪ ،‬ﳓﻮ‪ :‬ﺃﻣﺎ ﻣﺴﺮﻋﹰﺎ ﻓﺰﻳﺪ ﺫﺍﻫﺐ‪ .‬ﻭﺍﳌﺼﺪﺭ‪ ،‬ﳓﻮ‪ :‬ﺃﻣﺎ ﻓﻬﻤـﹰﺎ‬ ‫ﺤ ‪‬ﺪ ﹾ‬
‫ﻚ ﹶﻓ ‪‬‬
‫ِﺑِﻨ ‪‬ﻌﻤ ِﺔ ﺭ‪‬ﺑ ‪‬‬
‫‪٦‬‬
‫ﻓﺎﻓﻬﻢ‪ .‬ﻭﲨﻠﺔ ﺍﻟﺸﺮﻁ‪ ،‬ﻛﻤﺎ ﰲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﳌﺴﺘﺸﻬﺪ ‪‬ﺎ‪.‬‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ .( ١١ /٩ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺭﺻﻒ ﺍﳌﺒﺎﱐ‪ ،‬ﺍﳌﺎﻟﻘﻲ‪ ) .‬ﺹ ‪:.( ١٨٢‬‬

‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪ ،( ٢٧ /٣ ) .‬ﻭﺍﻷﺻﻮﻝ‪ ،‬ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ‪ ،(٢٨٠ /١ ) .‬ﻭﺍﻷﺯﻫﻴﺔ‪ ،‬ﺍﳍﺮﻭﻱ‪ ) .‬ﺹ ‪.( ١٤٤‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺍﳉﲎ ﺍﻟﺪﺍﱐ‪ ،‬ﺍﳌﺮﺍﺩﻱ‪ ) .‬ﺹ ‪.( ٥٢٥‬‬
‫‪ -٤‬ﺍﻟﻀﺤﻰ‪ :‬ﺍﻵﻳﺔ ) ‪.( ٩‬‬
‫‪ -٥‬ﺍﻟﻀﺤﻰ‪ :‬ﺍﻵﻳﺔ ) ‪.( ١١‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺍﻷﺯﻫﻴﺔ‪ ،‬ﺍﳍﺮﻭﻱ‪ ) .‬ﺹ ‪ ،( ١٤٤‬ﻭﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺷﺎﺫ‪ ،( ٢٥٢ /١ ) .‬ﻭﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.‬‬
‫) ‪ ،( ٤٣ /١‬ﻭﺍﳉﲎ ﺍﻟﺪﺍﱐ‪ ،‬ﺍﳌﺮﺍﺩﻱ‪ ) .‬ﺹ ‪ ،( ٥٢٥‬ﻭﺍﳍﻤﻊ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪.( ٥٨٠ /٢ ) .‬‬
‫‪١٩٦‬‬
 ‫‪١‬‬
‫ﻚ ‪.‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﹶﻟﻮ‪‬ﻻ ﹸﺃ‪‬ﻧ ِﺰ ﹶﻝ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ‪‬ﻣ ﹶﻠ ‪‬‬

‫ﻭ) ﻟﻮﻻ ( ﻣﻦ ﺣﺮﻭﻑ ﺍﻻﺑﺘﺪﺍﺀ‪ ،‬ﻭﻫﻲ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻟﻴﺴﺖ ﺣﺮﻑ ﺍﺑﺘﺪﺍﺀ‪ ،‬ﺑﻞ ﺣﺮﻑ ﻳﺪﻝ‬
‫ﻼ ﺃﹸﻧ ِﺰ ﹶﻝ ﻋﻠﻴﻪ ﻣﻠﹶﻚ (‪ ،‬ﻭﺑﺬﻟﻚ ﻓﺈ‪‬ﺎ ﲣﺘﺺ ﺑﺎﻷﻓﻌﺎﻝ‪ .‬ﻭﻋﻠـﻰ‬ ‫ﻋﻠﻰ ﺍﻟﺘﺤﻀﻴﺾ‪ ،‬ﻭﺍﳌﻌﲎ‪ ) :‬ﻫ ﹼ‬
‫‪٢‬‬
‫ﺫﻟﻚ ﺍﺳﺘﺸﻬﺪ ‪‬ﺎ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.‬‬
‫ﻚ ﹶﻓ‪‬ﻴﻜﹸـﻮ ﹶﻥ ‪‬ﻣﻌ‪‬ـ ‪‬ﻪ‬
‫ﻭﻗﺪ ﺫﻫﺐ ﺍﳍﺮﻭﻱ ﺇﱃ ﺃﻥ ) ﻟﻮﻻ ( ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﹶﻟﻮ‪‬ﻻ ﺃﹸ‪‬ﻧ ِﺰ ﹶﻝ ِﺇﹶﻟ‪‬ﻴ ِﻪ ‪‬ﻣﹶﻠ ‪‬‬
‫‪٤‬‬
‫‪‬ﻧﺬِﻳﺮﹰﺍ (‪ ٣‬ﺍﺳﺘﻔﻬﺎﻣﻴﺔ‪.‬‬
‫‪٦‬‬
‫ﻭ) ﻟﻮﻻ ( ﻣﻬﻤﻠﺔ ﻏﲑ ﻋﺎﻣﻠﺔ‪ ٥،‬ﻭﻻ ﻳﻠﻴﻬﺎ ﺇﻻ ﺍﻟﻔﻌﻞ‪ ،‬ﻇﺎﻫﺮﹰﺍ ﻛﻤﺎ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ‪ ،‬ﺃﻭ ﻣﻘﺪﺭﺍﹰ‪،‬‬
‫‪٧‬‬
‫ﳓﻮ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﺿ ‪‬ﻮ ﹶﻃﺮﻯ ﹶﻟﻮﻻ ﺍﻟﻜ ِﻤﻲ‪ ‬ﺍﳌﹸﻘﻨ‪‬ﻌﺎ‪.‬‬
‫ﺑ‪‬ﲏ ‪‬‬ ‫ﺠ ِﺪ ﹸﻛﻢ‬
‫ﻀ ﹶﻞ ‪‬ﻣ ‪‬‬
‫‪‬ﺗ ‪‬ﻌﺪ‪‬ﻭ ﹶﻥ ‪‬ﻋ ﹾﻘ ‪‬ﺮ ﺍﻟﻨِ‪ ‬ﻴﺐ ﹶﺃ ﹾﻓ ‪‬‬
‫ﺃﻱ‪ :‬ﻟﻮﻻ ﺗﻌ‪‬ﺪﻭﻥ ﺍﻟﻜﻤ ‪‬ﻲ ﺍﳌﻘﺘﻌﺎ‪.‬‬
‫ﻭﻫﻲ ﺗﺪﺧﻞ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﺍﳌﻀﺎﺭﻉ ﻓﺘﻔﻴﺪ ﺍﻟﺘﺤﻀﻴﺾ‪ ،‬ﻭﻗﺪ ﺗﺪﺧﻞ ﻋﻠـﻰ ﺍﳌﺎﺿـﻲ ﻓﺘﻔﻴـﺪ‬
‫ﺍﻟﺘﻮﺑﻴﺦ‪.‬‬
‫ﻭ) ﻟﻮﻻ ( ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺩﺧﻠﺖ ﻋﻠﻰ ﺍﳌﺎﺿﻲ ) ﺃﹸﻧﺰ ﹶﻝ (‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻓﻘـﺪ ﺩﻟـﺖ ﻋﻠـﻰ‬
‫‪٨‬‬
‫ﻼ (‪ ،‬ﻷﻥ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﰲ ﺗﺄﻭﻳﻞ ﺍﳌﺴﺘﻘﺒﻞ‪.‬‬ ‫ﺍﻟﺘﺤﻀﻴﺾ ﲟﻌﲎ ) ﻫ ﹼ‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٢٥٣ /١ ) .‬ﺍﻷﻧﻌﺎﻡ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .(٨‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻭﻗﺎﹸﻟﻮﺍ ﻟﻮﻻ ﹸﺃﻧﺰ ﹶﻝ‬
‫ﻀ ‪‬ﻲ ﺍﻷ ‪‬ﻣ ‪‬ﺮ ﹼﰒ ﻻ ‪‬ﻳ‪‬ﻨ ﹶﻈ ‪‬ﺮﻭﻥ (‪.‬‬
‫ﻚ ﻭﻟﻮ ﺃﻧﺰﻟﻨﺎ ﻣﻠﻜﹰﺎ ﻟ ﹸﻘ ِ‬
‫ﻋﻠﻴ ِﻪ ﻣﻠ ‪‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،( ٢٥٣ /١ ) .‬ﻭﺍﳉﲎ ﺍﻟﺪﺍﱐ‪ ،‬ﺍﳌﺮﺍﺩﻱ‪ ) .‬ﺹ ‪.( ٦٠٦‬‬
‫‪ -٣‬ﺍﻟﻔﺮﻗﺎﻥ‪ :‬ﺍﻵﻳﺔ ) ‪.( ٧‬‬
‫‪ -٤‬ﺍﻷﺯﻫﻴﺔ‪ ،‬ﺍﳍﺮﻭﻱ‪ ) .‬ﺹ ‪.( ١٦٦‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،( ١٠٠ /١ ) .‬ﻭﺍﻟﻠﺒﺎﺏ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ ،(١٣٢ /١ ) .‬ﻭﻣﻮﺻﻞ ﺍﻟﻄﻼﺏ ﺇﱃ ﻗﻮﺍﻋﺪ ﺍﻹﻋﺮﺍﺏ‪،‬‬
‫ﺧﺎﻟﺪ ﺍﻷﺯﻫﺮﻱ‪ ،.‬ﺗﺢ ﻋﺒﺪﺍﻟﻜﺮﱘ ﳎﺎﻫﺪ‪ ) .‬ﺹ ‪.( ١١٤‬‬
‫) ﺹ ‪.( ٣٦١‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،( ١٠٠ /١ ) .‬ﻭﺍﻟﺘﺒﻴـﺎﻥ‪ ،‬ﺍﻟﻌﻜـﱪﻱ‪ ،( ١١٠ /١ ) .‬ﻭﺭﺻـﻒ ﺍﳌﺒـﺎﱐ‪ ،‬ﺍﳌـﺎﻟﻘﻲ‪.‬‬
‫) ﺹ ‪.( ٣٦١‬‬
‫‪ -٧‬ﻫﻮ ﺟﺮﻳﺮ ﺑﻦ ﺍﳋﻄﻔﻰ‪ .‬ﻭﺍﻟﺒﻴﺖ ﻣﻦ ﺷﻮﺍﻫﺪ‪ :‬ﺍﳋـﺼﺎﺋﺺ‪ ،‬ﺍﺑـﻦ ﺟـﲏ‪ ،( ٤٥ /٢ ) .‬ﻭﺍﻷﺯﻫﻴـﺔ‪ ،‬ﺍﳍـﺮﻭﻱ‪.‬‬
‫) ﺹ ‪ ،( ١٦٨‬ﻭﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ ﻳﻌﻴﺶ‪.( ٣٨ /٢ ) .‬‬
‫‪ -٨‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ ﻳﻌﻴﺶ‪ ،( ١٤٤ /٨ ) .‬ﻭﺍﻟﱪﻫﺎﻥ‪ ،‬ﺍﻟﺰﺭﻛﺸﻲ‪.( ٣٧٧ /٤ ) .‬‬
‫‪١٩٧‬‬
 ‫ﻭﻗﺪ ﺗﻜﻮﻥ ) ﻟﻮﻻ( ﺣﺮﻑ ﺍﻣﺘﻨﺎﻉ ﻟﻮﺟﻮﺏ‪ ،‬ﺃﻭ ﻟﻮﺟﻮﺩ‪ ،‬ﳓﻮ‪ :‬ﻟﻮﻻ ﺯﻳ ‪‬ﺪ ﳉﺌﺘ‪‬ـﻚ‪ .‬ﻓـﺎ‪‬ﻲﺀ‬
‫ﺍﻣﺘﻨﻊ ﻟﻮﺟﻮﺩ ﺯﻳﺪ‪.‬‬
‫ﻭﺫﻫﺐ ﺍﻟﻜﻮﻓﻴﻮﻥ ﺇﱃ ﺃﻥ ) ﻟﻮﻻ ( ﺍﻟﱵ ﺗﺪﻝ ﺍﻻﻣﺘﻨﺎﻉ ﺗﺮﻓﻊ ﺍﻻﺳﻢ ﺑﻌﺪﻫﺎ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﻓﻌـ ٍﻞ‬
‫ﻧﺎﺑﺖ ) ﻻ( ﻣﻨﺎﺑﻪ‪ ،‬ﳓﻮ‪ :‬ﻟﻮﻻ ﺯﻳ ‪‬ﺪ ﻷﻛﺮﻣﺘ‪‬ﻚ‪ ،‬ﻭﺍﳌﻌﲎ‪ :‬ﻟﻮ ﺍﻧﻌﺪ ‪‬ﻡ ﺯﻳ ‪‬ﺪ‪.‬‬
‫ﺃﻣﺎ ﻋﻨﺪ ﺍﻟﺒﺼﺮﻳﲔ ﻓـ) ﺯﻳ ‪‬ﺪ ( ﻣﺮﺗﻔﻊ ﺑﺎﻻﺑﺘﺪﺍﺀ‪ ،‬ﻭﺍﳋﱪ ﳏﺬﻭﻑ‪ ،‬ﻭﺍﻟﺘﻘـﺪﻳﺮ‪ :‬ﻟـﻮﻻ ﺯﻳـ ‪‬ﺪ‬
‫‪١‬‬
‫ﻣﻮﺟﻮﺩ‪.‬‬
‫ﻭﻣﻦ ﺃﺣﻜﺎﻡ ) ﻟﻮﻻ ( ﺃﻥ ﻳﻜﻮﻥ ﺟﻮﺍ‪‬ﺎ ﻣﺎﺿﻴﹰﺎ ﻣﺜﺒﺘﺎﹰ‪ ،‬ﻣﻘﺮﻭﻧﹰﺎ ﺑﺎﻟﻼﻡ‪ ،‬ﳓﻮ‪ :‬ﻟﻮﻻ ﺯﻳ ‪‬ﺪ ﻟﺰﺭﺗ‪‬ﻚ‪.‬‬
‫ﻭﻗﺪ ﻳﺄﰐ ﺍﳉﻮﺍﺏ ﻣﻨﻔﻴﹰﺎ ﺑـ) ﻣﺎ (‪ ٢،‬ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻭﹶﻟﻮ‪‬ﻻ ﹶﻓ ‪‬‬
‫ﻀ ﹸﻞ ﺍﻟﱠﻠ ِﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ‪‬ﺘ ‪‬ﻪ ﻣ‪‬ﺎ‬
‫‪‬ﺯﻛﹶﻰ ِﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ٍﺪ ﹶﺃﺑ‪‬ﺪﹰﺍ (‪ ٣.‬ﻭﺍﳌﻘﺼﻮﺩ‪ :‬ﻣﺎ ﺯﻛﻰ ﺃﺣ ‪‬ﺪ ﻣﻨﻜﻢ ﺃﺑﺪﺍ‪.‬‬

‫‪٤‬‬
‫ﺤ ‪‬ﺰﻧ‪‬ﻮ ﹶﻥ ‪.‬‬
‫ﻑ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻢ ﻭ‪‬ﻻ ‪‬ﻫ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﺃﹶﻻ ِﺇﻥﱠ ﹶﺃ ‪‬ﻭِﻟﻴ‪‬ﺎ َﺀ ﺍﻟﻠﱠ ِﻪ ﻻ ‪‬ﺧ ‪‬ﻮ ‪‬‬

‫ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﻠﻰ ) ﺃﻻ ( ﺍﻟﱵ ﻟﺘﻨﺒﻴﻪ ﺍﳌﺨﺎﻃﺐ‪ ،‬ﻭﻫﻲ ﻣﻦ ﺣﺮﻭﻑ‬
‫ﺍﻻﺑﺘﺪﺍﺀ‪ ،‬ﻷﻧﻪ ﻳﻠﻴﻬﺎ ﺍﻻﺳﻢ ﻛﻤﺎ ﰲ ﺍﻵﻳﺔ‪ ،‬ﻭﺗﺪﺧﻞ ﻋﻠﻰ ﺍﳉﻤﻠﺔ ﺍﻟﻔﻌﻠﻴﺔ‪ ٥،‬ﳓـﻮ‪ :‬ﺃﻻ ﻳـﺬﻫ ‪‬‬
‫ﺐ‬
‫ﳏﻤ ‪‬ﺪ‪ .‬ﻓﻬﻮ ﺣﺮﻑ ﻏﲑ ﳐﺘﺺ ﳉﻮﺍﺯ ﺩﺧﻮﻟﻪ ﻋﻠﻰ ﺍﳉﻤﻠﺔ ﺍﻻﲰﻴﺔ ﻭﺍﻟﻔﻌﻠﻴﺔ‪.‬‬
‫ﻭﻗﺪ ﺗﻜﻮﻥ ) ﺃﻻ( ﺗﻨﺒﻴﻬﹰﺎ ﻭﺍﻓﺘﺘﺎﺣﹰﺎ ﻟﻠﻜﻼﻡ‪ ،‬ﻓﻬﻲ ﻟﻔﻆ ﻳﺸﺘﺮﻙ ﺑﲔ ﺍﻟﺘﻨﺒﻴﻪ ﻭﺍﻻﺳﺘﻔﺘﺎﺡ‪ .‬ﻛﻤـﺎ‬
‫‪٧‬‬
‫ﺗﺪﻝ ﻋﻠﻰ ﺍﻟﺘﺄﻛﻴﺪ‪ ،‬ﻭﻳﺼﺢ ﺍﻟﻜﻼﻡ ﺑﺪﻭ‪‬ﺎ‪ ٦.‬ﻭﻫﻲ ﺗﺪﺧﻞ ﻋﻠﻰ ﻛﻼ ٍﻡ ﻣﻜﺘ ٍ‬
‫ﻒ ﺑﻨﻔﺴﻪ‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺍﻹﻧﺼﺎﻑ‪ ،‬ﺍﻷﻧﺒﺎﺭﻱ‪ ،( ٧١ -٧٠ /١ ) .‬ﻭﺭﺻﻒ ﺍﳌﺒﺎﱐ‪ ،‬ﺍﳌﺎﻟﻘﻲ‪ ) .‬ﺹ ‪.( ٣٦٢‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪ ،( ٧٦ /٣ ) .‬ﻭﺍﻷﺯﻫﻴﺔ‪ ،‬ﺍﳍﺮﻭﻱ‪ ) .‬ﺹ ‪ ،( ١٦٧ -١٦٦‬ﻭﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ ﻳﻌﻴﺶ‪.‬‬
‫) ‪ ،( ١٤٦ -١٤٥ /٨‬ﻭﺭﺻﻒ ﺍﳌﺒﺎﱐ‪ ،‬ﺍﳌﺎﻟﻘﻲ‪ ) .‬ﺹ ‪ ،( ٣٦٢‬ﻭﺍﳉﲎ ﺍﻟﺪﺍﱐ‪ ،‬ﺍﳌﺮﺍﺩﻱ‪.( ٦٠٢ -٥٩٧ ) .‬‬
‫‪ -٣‬ﺍﻟﻨﻮﺭ‪ :‬ﺍﻵﻳﺔ ) ‪.( ٢١‬‬
‫‪ -٤‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٢٥٥ /١ ) .‬ﻳﻮﻧﺲ‪ :‬ﺍﻵﻳﺔ ) ‪.( ٦٢‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺭﺻﻒ ﺍﳌﺒﺎﱐ‪ ،‬ﺍﳌﺎﻟﻘﻲ‪ ) .‬ﺹ ‪ ،( ١٦٥‬ﻭﺍﳉﲎ ﺍﻟﺪﺍﱐ‪ ،‬ﺍﳌﺮﺍﺩﻱ‪ ) .‬ﺹ ‪.( ٣٨١‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺣﺮﻭﻑ ﺍﳌﻌﺎﱐ‪ ،‬ﺍﻟﺰﺟﺎﺟﻲ‪ ) .‬ﺹ ‪ ،( ١١‬ﻭﺍﳋﺼﺎﺋﺺ‪ ،‬ﺍﺑﻦ ﺟﲏ‪.( ٢٧٩ /٢ ) .‬‬
‫‪ -٧‬ﻳﻨﻈﺮ‪ :‬ﺍﻷﺯﻫﻴﺔ‪ ،‬ﺍﳍﺮﻭﻱ‪ ) .‬ﺹ ‪.( ١٦٥‬‬
‫‪١٩٨‬‬
‫ﻭﻗﺪ ﺣﻜﻰ ﺍﳌﺮﺍﺩﻱ ﺃﻥ ﻣﻌﻨﺎﻫﺎ ) ﺣﻘﹰﺎ (‪ ،‬ﻭﺍﺳﺘﺒﻌﺪ ﻫﺬﺍ ﺍﻟﺮﺃﻱ‪ ١.‬ﻭﻗﻴﻞ ﺇﻥ ) ﺃﻻ ( ﻣﺮﻛﺒﺔ ﻣﻦ‬
‫‪٢‬‬
‫ﳘﺰﺓ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻭ ) ﻻ ( ﺍﻟﻨﺎﻓﻴﺔ‪ .‬ﻭﻗﻴﻞ ﻫﻲ ﺑﺴﻴﻄﺔ‪.‬‬
‫ﻭﺍﻷﻗﺮﺏ ﺃﻥ ﺗﻜﻮﻥ ﺑﺴﻴﻄﺔ‪ ،‬ﺑﻌﺪﹰﺍ ﻋﻦ ﺍﻟﺘﻜﻠﻒ ﰲ ﺍﻟﺘﺮﻛﻴﺐ ﻭﺍﻟﺘﻘﺪﻳﺮ‪.‬‬
‫ﻭ) ﺃﻻ ( ﳍﺎ ﻣﻌﺎ ٍﻥ ﺃ ‪‬ﺧﺮ ﲣﺮﺝ ﺇﻟﻴﻬﺎ‪ ،‬ﻓﻬﻲ ﻻ ﺗﻘﺘﺼﺮ ﻋﻠﻰ ﺍﻟﺘﻨﺒﻴﻪ ﻭﺍﻻﺳﺘﻔﺘﺎﺡ‪ ،‬ﻓﻘﺪ ﺗﺪﻝ ﻋﻠﻰ‬
‫‪٣‬‬
‫ﺍﻟﺘﻮﺑﻴﺦ ﻭﺍﻹﻧﻜﺎﺭ‪.‬‬
‫‪٤‬‬
‫ﻭﻣﻦ ﺫﻟﻚ ﻗﻮﻝ ﺣﺴﺎﻥ‪:‬‬
‫ﲑ‪.‬‬
‫ﺠﺸ‪‬ـ ‪‬ﺆ ﹸﻛ ‪‬ﻢ ‪‬ﺣ ‪‬ﻮ ﹶﻝ ﺍﻟﺘ‪‬ﻨﺎِﻧ ِ‬
‫ِﺇﻻﹼ ‪‬ﺗ ‪‬‬ ‫ﺃﻻ ِﻃﻌ‪‬ﺎ ﹶﻥ ﹶﺃﻻ ﹸﻓ ‪‬ﺮ ‪‬ﺳﺎ ﹶﻥ ‪‬ﻋﺎ ِﺩﻳ ﹰﺔ‬
‫‪٥‬‬
‫ﻭﻗﺪ ﺫﻫﺐ ﺍﳌﺎﻟﻘﻲ ﺇﱃ ﺃﻥ ) ﺃﻻ ( ﰲ ﺍﻟﺒﻴﺖ ﻟﻠﺘﻤﲏ‪.‬‬
‫ﻭﻗﺪ ﻳﻘﺼﺪ ‪‬ﺎ ﺍﻻﺳﺘﻔﻬﺎﻡ‪ ،‬ﳓﻮ‪ :‬ﺃﻻ ﺭﺟ ﹶﻞ ﰲ ﺍﻟﺪﺍﺭ؟‪ .‬ﻭﻗﺪ ﺗﺄﰐ ) ﺃﻻ ( ﻟﺘﺪﻝ ﻋﻠﻰ ﺍﻟﻌـﺮﺽ‬
‫ﺐ‪ .‬ﻭﺗﻜـﻮﻥ‬
‫ﻭﺍﻟﺘﺤﻀﻴﺾ‪ ،‬ﻭﺗﻜﻮﻥ ﺣﻴﻨﻬﺎ ﳐﺘﺼﺔ ﺑﺎﻟﺪﺧﻮﻝ ﻋﻠﻰ ﺍﻷﻓﻌﺎﻝ‪ ،‬ﳓﻮ‪ :‬ﺃﻻ ﺗـﺬﻫ ‪‬‬
‫ﻟﻠﺘﻤﲏ‪ ،‬ﳓﻮ‪ :‬ﺃﻻ ﻃﻌﺎ ‪‬ﻡ ﺁﻛﹸﻠ ‪‬ﻪ‪ .‬ﻭﻗﺪ ﺗﻜﻮﻥ ﺟﻮﺍﺑﺎﹰ‪ ،‬ﳓﻮ‪ :‬ﺃ ﹾﱂ ﺗﻘﻢ؟ ﻓﺘﻘﻮﻝ‪ :‬ﺃﻻ‪ ،‬ﲟﻌـﲎ‪ :‬ﺑﻠـﻰ‪،‬‬
‫‪٦‬‬
‫ﻭﻫﻮ ﻗﻠﻴﻞ‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺍﳉﲎ ﺍﻟﺪﺍﱐ‪ ،‬ﺍﳌﺮﺍﺩﻱ‪.( ٣٨١ ) .‬‬

‫‪ -٢‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.‬‬
‫‪ -٣‬ﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪.( ٦٨ /١ ) .‬‬
‫‪ -٤‬ﺍﻟﺒﻴﺖ ﻣﻦ ﺷﻮﺍﻫﺪ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،( ٣٠٦ /٢ ) .‬ﻭﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪.( ٦٨ /١ ) .‬‬
‫‪ -٥‬ﺭﺻﻒ ﺍﳌﺒﺎﱐ‪ ،‬ﺍﳌﺎﻟﻘﻲ‪ ) .‬ﺹ ‪.( ١٦٦‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺍﻷﺯﻫﻴﺔ‪ ،‬ﺍﳍﺮﻭﻱ‪ ) .‬ﺹ ‪ ،( ١٦٥ -١٦٣‬ﻭﺭﺻﻒ ﺍﳌﺒﺎﱐ‪ ،‬ﺍﳌﺎﻟﻘﻲ‪ ) .‬ﺹ ‪ ،( ١٦٦ -١٦٥‬ﻭﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪،‬‬
‫ﺍﺑﻦ ﻫﺸﺎﻡ‪ ،( ٦٩ -٦٨ /١ ) .‬ﻭﺍﳉﲎ ﺍﻟﺪﺍﱐ‪ ،‬ﺍﳌﺮﺍﺩﻱ‪ ) .‬ﺹ ‪.( ٣٨٤ -٣٨١‬‬
‫‪١٩٩‬‬
 ‫‪١‬‬
‫ﺴﺒ‪‬ﺤ‪‬ﻮ ﹶﻥ ‪.‬‬
‫ﺤ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺤ ‪‬ﻦ ﺍﻟﺼ‪‬ﺎﻓﱡﻮ ﹶﻥ ‪ ،‬ﻭِﺇﻧ‪‬ﺎ ﹶﻟ‪‬ﻨ ‪‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻭِﺇﻧ‪‬ﺎ ﹶﻟ‪‬ﻨ ‪‬‬
‫‪٢‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ِ  :‬ﺇﻧ‪ ‬ﻬ ‪‬ﻢ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻨﺼ‪‬ﻮﺭ‪‬ﻭ ﹶﻥ ‪ ،‬ﻭِﺇﻥﱠ ‪‬ﺟ ‪‬ﻨ ‪‬ﺪ‪‬ﻧﺎ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﺍﹾﻟﻐ‪‬ﺎِﻟﺒ‪‬ﻮ ﹶﻥ ‪.‬‬

‫ﺳﺎﻕ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﺳﺘﺸﻬﺎﺩﹰﺍ ﻋﻠﻰ ﻻﻡ ﺍﻻﺑﺘﺪﺍﺀ‪ ،‬ﻓﺎﻟﻼﻡ ﰲ ) ﻟﻨﺤ ‪‬ﻦ (‪ ،‬ﻭ) ﳍﹸﻢ (‬
‫ﻟﻼﺑﺘﺪﺍﺀ ﻻ ﳏﻞ ﳍﺎ ﻣﻦ ﳍﺎ ﻣﻦ ﺍﻹﻋﺮﺍﺏ‪ ،‬ﻷ‪‬ﺎ ﺗﻔﻴ ‪‬ﺪ ﺿﺮﺑﹰﺎ ﻣﻦ ﺍﻟﺘﺄﻛﻴﺪ‪ ٣.‬ﻭﺍﻟﺴﻴﺎﻕ ﰲ ﺍﻵﻳﺎﺕ‪:‬‬
‫) ﺇﻧ‪‬ﺎ ﳓ ‪‬ﻦ ﺍﻟﺼﺎﻓﻮﻥ (‪ ،‬ﻓﺪﺧﻠﺖ ﻻﻡ ﺍﻻﺑﺘﺪﺍﺀ ﻋﻠﻰ ﺿﻤﲑ ﺍﻟﻔﺼﻞ ) ﳓﻦ( ﻟﻠﺘﻮﻛﻴﺪ‪.‬‬
‫ﻭﻻﻡ ﺍﻻﺑﺘﺪﺍﺀ ﰲ ﺍﻷﺻﻞ ﺗﺪﺧﻞ ﻋﻠﻰ ﺍﳌﺒﺘﺪﺃ‪ ،‬ﻭﻣﺎ ﳚﻮﺯ ﺃﻥ ﳛ ﹼﻞ ﳏﻠﻪ ﻣﻦ ﺍﻟﻔﻌﻞ ﺍﳌﻀﺎﺭﻉ ﻟﻪ‪،‬‬
‫ﻓﻤﻦ ﺩﺧﻮﳍﺎ ﻋﻠﻰ ﺍﳌﺒﺘﺪﺃ‪ :‬ﻟﺰﻳ ‪‬ﺪ ﻗﺎﺋﻢ‪ ،‬ﻭﻣﻦ ﺩﺧﻮﳍﺎ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﺍﳌﻀﺎﺭﻉ‪ ،‬ﳓﻮ‪ :‬ﻗﻮﻟﻪ ﺗﻌـﺎﱃ‪:‬‬
‫‪٤‬‬
‫ﺤ ﹸﻜ ‪‬ﻢ ‪‬ﺑ‪‬ﻴﻨ ‪‬ﻬﻢ (‪.‬‬
‫ﻚ ﹶﻟ‪‬ﻴ ‪‬‬
‫) ‪‬ﻭِﺇ ﱠﻥ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﻛﻤﺎ ﺗﺪﺧﻞ ﻫﺬﻩ ﺍﻟﻼﻡ ﻋﻠﻰ ﺧﱪ ﺍﳌﺒﺘﺪﺃ‪ ،‬ﳓﻮ‪ :‬ﺇ ﹼﻥ ﺯﻳﺪﹰﺍ ﻟﻘﺎﺋﻢ‪ .‬ﻭﺍﻷﺻﻞ ﰲ ﻻﻡ ﺍﻻﺑﺘـﺪﺍﺀ ﺃﻥ‬
‫ﺗﻜﻮﻥ ﻗﺒﻞ ) ﺇ ﹼﻥ (‪ ،‬ﻭﻟﻜﻦ ﻫﺬﺍ ﺳﻴﺆﺩﻱ ﺇﱃ ﺍﺟﺘﻤﺎﻉ ﺣﺮﻓﲔ ﻳﺪﻻﻥ ﻋﻠﻰ ﺍﻟﺘﻮﻛﻴﺪ‪ ،‬ﻭﻻ ﻳﺼﺢ‬
‫ﺃﻥ ﳚﺘﻤﻊ ﺣﺮﻓﺎ ﺗﻮﻛﻴﺪ ﰲ ﺃﻭﻝ ﺍﳉﻤﻠﺔ‪ ،‬ﻓﺄﺧﺮﺕ ﻫﺬﻩ ﺍﻟﻼﻡ ﺇﱃ ﻣﻮﺿﻊ ﻻ ﻳﻜﻮﻥ ﻓﻴﻪ ﺛﻘﻞ‪.‬‬
‫ﻭﻣﻦ ﻫﺬﻩ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﺃﺧﺮﺕ ﻓﻴﻬﺎ ﺃﻥ ﺗﺆﺧﺮ ﺇﱃ ﺿﻤﲑ ﺍﻟﻔﺼﻞ ﺍﻟﺬﻱ ﻳﻘﻊ ﺑﲔ ﺍﺳﻢ ) ِﺇ ﹼﻥ (‬
‫‪٥‬‬
‫ﻭﺧﱪﻫﺎ‪ .‬ﻛﻤﺎ ﻫﻮ ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ‪.‬‬
‫ﻭﰲ ﺍﻵﻳﺎﺕ ﻳﻜﻮﻥ ﺍﳊﺮﻑ ﺍﻟﻨﺎﺳﺦ ) ﺇ ﹼﻥ (‪ ،‬ﻭﺍﲰﻬﺎ ) ﻧﺎ ﺍﻟﻔﺎﻋﻠﲔ(‪ ،‬ﻭﺧﱪﻫﺎ ) ﺍﻟـﺼﺎﻓﻮﻥ(‪،‬‬
‫ﻭﺿﻤﲑ ﺍﻟﻔﺼﻞ ) ﳓﻦ (‪ ،‬ﻭﻻﻡ ﺍﻻﺑﺘﺪﺍﺀ ﺩﺧﻠﺖ ﰲ ﺍﻷﺻﻞ ﻋﻠﻰ ) ﺇ ﹼﻥ (‪ ،‬ﻓﺘﻜـﻮﻥ ﺻـﻮﺭ‪‬ﺎ‬
‫) ﻹﻧ‪‬ﺎ (‪ ،‬ﻭﻟﻜﻦ ﻟﺜﻘﻞ ﺍﺟﺘﻤﺎﻉ ﺣﺮﰲ ﺗﻮﻛﻴﺪ ﺃﺧﺮﺕ ﻻﻡ ﺍﻻﺑﺘﺪﺍﺀ ﺇﱃ ﺿﻤﲑ ﺍﻟﻔﺼﻞ ) ﳓﻦ (‬
‫ﻓﺼﺎﺭﺕ ) ﻟﻨﺤ ‪‬ﻦ ( ﻓﻔﺼﻠﺖ ﺑﲔ ﺍﺳﻢ ) ﺇﻥ( ﻭﺧﱪﻫﺎ ﻣﺒﺎﻟﻐﺔ ﰲ ﺍﻟﺘﻮﻛﻴﺪ‪ ،‬ﻭﻋﻠﻰ ﺫﻟﻚ ﺑﻘﻴـﺔ‬
‫ﺍﻵﻳﺎﺕ‪.‬‬

‫‪١‬ـ ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺘﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .(٢٥٥/١) .‬ﺍﻟﺼﺎﻓﺎﺕ‪ :‬ﺍﻵﻳﺘﺎﻥ )‪١٦٥‬ـ‪. (١٦٦‬‬
‫‪ -٢‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٢٥٥ /١ ) .‬ﺍﻟﺼﺎﻓﺎﺕ‪ :‬ﺍﻵﻳﺘﺎﻥ ) ‪.( ١٧٣ -١٧٢‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٢٥٥ /١ ) .‬‬
‫‪ -٤‬ﺍﻟﻨﺤﻞ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.( ١٢٤‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪ ،( ٣٤٣ /٣ ) .‬ﻭﺍﻷﺻﻮﻝ‪ ،‬ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ‪ ،( ٢٣٤ /٢ ) .‬ﻭﺭﺻـﻒ ﺍﳌﺒـﺎﱐ‪ ،‬ﺍﳌـﺎﻟﻘﻲ‪.‬‬
‫) ﺹ ‪ ،( ٣٠٩ – ٣٠٦‬ﻭﺍﳉﲎ ﺍﻟﺪﺍﱐ‪ ،‬ﺍﳌﺮﺍﺩﻱ‪ ) .‬ﺹ ‪.( ١٣٢ -١٣١‬‬

‫‪٢٠٠‬‬
‫ﻭﻗﺪ ﺃﻃﻠﻖ ﺍﻟﺰﺟﺎﺟﻲ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻼﻡ ﻻﻡ ) ﺇ ﹼﻥ (‪ ،‬ﻭﺟﻌﻠﻬﺎ ﺗﺪﺧﻞ ﻋﻠﻰ ﺍﻟﻜﻼﻡ ﻟﺘﻮﻛﻴﺪ ﺍﳋﱪ‪،‬‬
‫‪١‬‬
‫ﻛﻤﺎ ﺗﺪﺧﻞ ) ﺇ ﹼﻥ ( ﻣﺆﻛﺪﺓ ﻟﻠﺠﻤﻠﺔ‪ ،‬ﳓﻮ‪ :‬ﺇ ﹼﻥ ﺯﻳﺪﹰﺍ ﻗﺎﺋ ‪‬ﻢ‪.‬‬
‫ﻭﻗﺪ ﺭ ‪‬ﺩ ﺍﳌﺎﻟﻘﻲ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﺑﻘﻮﻟﻪ‪ ) :‬ﻏﲑ ﺻﺤﻴﺢ ﻟـﺪﺧﻮﻝ ﺍﻟـﻼﻡ ﰲ ﺍﺳـﻢ ) ﺇ ﹼﻥ ( ﻣـﻊ‬
‫‪٢‬‬
‫ﺍﻟﻔﺼﻞ‪ ،....‬ﻭﰲ ﻏﲑ ﺍﳋﱪ (‪.‬‬
‫ﻭﻣﻦ ﺩﺧﻮﳍﺎ ﻣﻊ ﺍﻟﻔﺼﻞ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺍﺳﺘﺸﻬﺪ ‪‬ﺎ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.‬‬
‫ﻭﻻﻡ ﺍﻻﺑﺘﺪﺍﺀ ﰲ ﻫﺬﻩ ﺍﳌﻮﺍﺿﻊ ﲣﺘﻠﻒ ﻋﻦ ﻻﻡ ﺍﳉﺮ‪ ،‬ﻓﻘﺪ ﺫﻛﺮ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻫﺬﻩ ﺍﻟﻼﻡ ﻟﻴﻔـﺮﻕ‬
‫ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﻻﻡ ﺍﻻﺑﺘﺪﺍﺀ ﰲ ﺍﳌﻮﺍﺿﻊ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﰒ ﺍﺳﺘﺸﻬﺪ ﻋﻠﻰ ﻻﻡ ﺍﳉﺮ ﺑﺸﺎﻫﺪﻳﻦ‪:‬‬
‫ﺕ ﺍﻟﻨ‪ِ ‬ﻌﻴﻢ ‪ ٤.‬ﻓﺎﻟﻼﻡ ﰲ ﺍﻵﻳﺘﲔ ﻻﻡ‬
‫ﺸﺎﺅﻭﻥ ‪ .٣‬ﻭ ﹶﻟ ‪‬ﻬﻢ ‪‬ﺟﻨ‪‬ﺎ ‪‬‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪  :‬ﹶﻟ ‪‬ﻬﻢ ﻣ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫‪٥‬‬
‫ﺍﳉﺮ‪ ،‬ﻭﻗﺪ ﻓﹸﺘﺤﺖ ﻷ‪‬ﺎ ﺩﺧﻠﺖ ﻋﻠﻰ ﺿﻤﲑ‪ ،‬ﻭﺣﻘﻬﺎ ﺍﻟﻜﺴﺮ‪.‬‬
‫ﺏ‪، ٦ .‬‬
‫ﻭﺣﺮﻛﺔ ﻻﻡ ﺍﳉﺮ ﺍﻟﻔﺘﺢ ﻣﻊ ﲨﻴﻊ ﺍﻟﻀﻤﺎﺋﺮ‪ ،‬ﺇﻻ ﻣﻊ ﺿﻤﲑ ﺍﳌﺘﻜﻠﻢ ﺍﳌﻔﺮﺩ‪ ،‬ﳓﻮ‪ :‬ﻟِﻲ ﺛﻮ ‪‬‬
‫‪٧‬‬
‫ﻭﻗﺪ ﻓﹸﺘﺤﺖ ﻣﻊ ﺍﻟﻀﻤﲑ ﺍﳌﺘﺼﻞ ‪‬ﺎ ) ﳍﻢ ( ﻋﻠﻰ ﺍﻷﺻﻞ‪.‬‬
‫ﻭﻣﻌﲎ ﻗﻮﻝ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﰲ ﻻﻡ ﺍﳉﺮ‪ ) :‬ﻭﺣﻘﻬﺎ ﺍﻟﻜﺴﺮ (‪ :‬ﻳﻌﲏ ﺣﻘﻬﺎ ﻣﻊ ﺍﻻﺳﻢ ﺍﻟﻈـﺎﻫﺮ‪،‬‬
‫ﺏ ﻟﺰﻳ ‪‬ﺪ‪.‬‬
‫ﻓﻼﻡ ﺍﳉﺮ ﻣﻊ ﺍﻻﺳﻢ ﺍﻟﻈﺎﻫﺮ ﺣﺮﻛﺘﻬﺎ ﺍﻟﻜﺴﺮ‪ ،‬ﳓﻮ‪ :‬ﻫﺬﺍ ﻛﺘﺎ ‪‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻼﻣﺎﺕ‪ ،‬ﺍﻟﺰﺟﺎﺟﻲ‪ ) .‬ﺹ ‪.( ٧٢‬‬

‫‪ -٢‬ﺭﺻﻒ ﺍﳌﺒﺎﱐ‪ ،‬ﺍﳌﺎﻟﻘﻲ‪ ) .‬ﺹ ‪.( ٣٠٩‬‬
‫‪ -٣‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٢٥٥ /١ ) .‬ﻕ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.( ٣٥‬‬
‫‪ -٤‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٢٥٥ /١ ) .‬ﻟﻘﻤﺎﻥ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.( ٨‬‬
‫‪ -٥‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٢٥٥ /١ ) .‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻼﻣﺎﺕ‪ ،‬ﺍﻟﺰﺟﺎﺟﻲ‪ ) .‬ﺹ ‪ ،( ٩٨‬ﻭﺍﳌﻔﺼﻞ‪ ،‬ﺍﻟﺰﳐﺸﺮﻱ‪ ) .‬ﺹ ‪.( ٣٢٨‬‬
‫‪ -٧‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻼﻣﺎﺕ‪ ،‬ﺍﻟﺰﺟﺎﺟﻲ‪ ) .‬ﺹ ‪.( ٩٨ -٩٧‬‬
‫‪٢٠١‬‬
 ‫‪١‬‬
‫ﺴ ‪‬ﻬ ‪‬ﻢ ‪.‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻳ ‪‬ﻐﺸ‪‬ﻰ ﻃﹶﺎِﺋ ﹶﻔ ﹰﺔ ِﻣ ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻭﻃﹶﺎِﺋ ﹶﻔ ﹲﺔ ﹶﻗ ‪‬ﺪ ﹶﺃ ‪‬ﻫﻤ‪ ‬ﺘ ‪‬ﻬ ‪‬ﻢ ﹶﺃ‪‬ﻧ ﹸﻔ ‪‬‬

‫ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﻠﻰ ﺍﻟﻮﺍﻭ ﺍﻟﱵ ﻣﻌﻨﺎﻫﺎ ﺍﳊﺎﻝ‪ ،‬ﳓﻮ‪ :‬ﺃﻗﺒﻞ ﳏﻤﺪ ﻭﻫﻮ‬
‫ﻳﻀﺤﻚ‪.‬‬
‫ﺴﻬﻢ ( ﺧﱪ‪ ،‬ﻭﺍﳉﻤﻠﺔ ﰲ ﳏﻞ ﻧﺼﺐ ﻋﻠﻰ‬ ‫ﻓـ) ﻭﻃﺎﺋﻔﺔ ( ﰲ ﺍﻵﻳﺔ ﻣﺒﺘﺪﺃ‪ ،‬ﻭ) ﻗﺪ ﺃﳘﺘﻬﻢ ﺃﻧﻔ ‪‬‬
‫‪٣‬‬
‫ﺍﳊﺎﻝ‪ ،‬ﻭﺍﻟﻮﺍﻭ ﰲ ) ﻭﻃﺎﺋﻔﺔ ( ﻫﻲ ﻭﺍﻭ ﺍﳊﺎﻝ‪ ٢.‬ﻭﻫﻲ ﺍﻟﺮﺍﺑﻂ ﺑﲔ ﺍﳉﻤﻠﺘﲔ ﻻﻧﻌﺪﺍﻡ ﺍﻟﻌﺎﺋﺪ‪.‬‬
‫‪٤‬‬
‫ﻭﺗﺴﻤﻰ ﻫﺬﻩ ﺍﻟﻮﺍﻭ ﻭﺍﻭ ﺍﻻﺑﺘﺪﺍﺀ‪ .‬ﻭﻫﻲ ﺗﺪﺧﻞ ﻋﻠﻰ ﺍﳉﻤﻠﺔ ﺍﻟﱵ ﺗﻜﻮﻥ ﰲ ﻣﻮﺿﻊ ﺍﳊﺎﻝ‪.‬‬
‫ﻭﻗﺪ‪‬ﺭ ﺳﻴﺒﻮﻳﻪ ﻫﺬﻩ ﺍﻟﻮﺍﻭ ﺑﺈﺫ‪ ،‬ﻭﺍﳌﻌﲎ ﻋﻨﺪﻩ‪ :‬ﺇﺫ ﻃﺎﺋﻔﺔ ﰲ ﻫﺬﻩ ﺍﳊﺎﻝ‪ ،‬ﻷﻥ ﺍﳊﺎﻝ ﰲ ﺍﳌﻌـﲎ‬
‫‪٦‬‬
‫ﻇﺮﻑ ﻟﻠﻌﺎﻣﻞ ﻓﻴﻬﺎ‪ ٥.‬ﻭﻣﻨﻪ ﻗﻮﻝ ﺍﻟﻨﺎﺑﻐﺔ‪:‬‬
‫ﻻ ﺍﻟﻨ‪‬ﻮ ‪‬ﺭ ‪‬ﻧﻮ ‪‬ﺭ ‪‬ﻭﻻ ﺍ ِﻹ ﹾﻇﻼ ‪‬ﻡ ِﺇ ﹾﻇﻼ ‪‬ﻡ ‪.‬‬ ‫ﺲ ﹶﻃﺎِﻟﻌ ﹲﺔ‬
‫‪‬ﺗ ‪‬ﺒ ‪‬ﺪﻭ ﹶﻛﻮﺍ ِﻛ‪‬ﺒ ‪‬ﻪ ﻭﺍﻟﺸ‪ ‬ﻤ ‪‬‬
‫ﺲ ﻃﺎﻟﻌﺔ ( ﻫﻲ ﻭﺍﻭ ﺍﳊﺎﻝ‪ ،‬ﻭﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺳﻴﺒﻮﻳﻪ ﻳﻜﻮﻥ ﺍﳌﻌـﲎ‪ :‬ﺇﺫ‬
‫ﻓﺎﻟﻮﺍﻭ ﰲ ﻗﻮﻟﻪ‪ ) :‬ﻭﺍﻟﺸﻤ ‪‬‬
‫ﺲ ﻃﺎﻟﻌﺔ‪.‬‬
‫ﺍﻟﺸﻤ ‪‬‬
‫‪٨‬‬
‫ﻭﻗﺪ ﺫﻫﺐ ﺃﺑﻮ ﺍﻟﺒﻘﺎﺀ ﺇﱃ ﺃﻥ ﻭﺍﻭ ﺍﳊﺎﻝ ﻟﻴﺴﺖ ﲟﻌﲎ ) ﺇﺫ (‪ ٧.‬ﻭﺭﺩ‪‬ﻩ ﺍﺑﻦ ﻫﺸﺎﻡ‪.‬‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٢٥٦ /١ ) .‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ١٥٤‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﰒ ﺃﹶﻧﺰ ﹶﻝ‬
‫ﷲ ﻏ ‪‬ﲑ ﺍﳊ ‪‬ﻖ ﻇ ‪‬ﻦ ﺍﳉﺎﻫﻠﻴﺔ (‪.‬‬
‫ﻋﻠﻴ ﹸﻜﻢ ﻣﻦ ﺑﻌ ِﺪ ﺍﻟﻐ ‪‬ﻢ ﺃﻣﻨ ﹰﺔ ﻧ‪‬ﻌﺎﺳﹰﺎ ﻳﻐﺸﻰ ﻃﺎﺋﻔ ﹰﺔ ﻣ‪‬ﻨ ﹸﻜﻢ ﻭﻃﺎﺋﻔ ﹲﺔ ﻗ ‪‬ﺪ ﺃﳘ‪‬ﺘﻬﻢ ﺃﻧ ﹸﻔﺴ‪‬ﻬﻢ ﻳﻈﻨﻮﻥ ﺑﺎ ِ‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪ ،( ١٤٠ /٤ ) .‬ﻭ ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،( ٢٥٦ /١ ) .‬ﻭﺍﻟﺘﺒﻴـﺎﻥ‪،‬‬
‫ﺍﻟﻌﻜﱪﻱ‪.( ٣٠٣ /١ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،( ٢٥٦ /١ ) .‬ﻭﺍﻟﻔﺼﻮﻝ ﺍﳌﻔﻴﺪﺓ ﰲ ﺍﻟﻮﺍﻭ ﺍﳌﺰﻳﺪﺓ‪ ،‬ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﺍﻟﻌﻼﺋﻲ‪،‬‬
‫ﺗﺢ ﺣﺴﻦ ﺍﻟﺸﺎﻋﺮ‪ ) .‬ﺹ ‪ ،(١٥٦‬ﻭ) ﺹ ‪.( ١٦٥‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪ ،( ١٢٥ /٤ ) .‬ﻭﺭﺻﻒ ﺍﳌﺒﺎﱐ‪ ،‬ﺍﳌﺎﻟﻘﻲ‪ ) .‬ﺹ ‪ ،( ٤٨٠‬ﻭﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑـﻦ ﻫـﺸﺎﻡ‪.‬‬
‫) ‪ ،( ٣٥٩ /٢‬ﻭﺍﻟﻔﺼﻮﻝ ﺍﳌﻔﻴﺪﺓ‪ ،‬ﺍﻟﻌﻼﺋﻲ‪ ) .‬ﺹ ‪ ،( ١٥٥‬ﻭﺍﳍﻤﻊ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪.( ٣٢٦ /٢ ) .‬‬
‫‪ -٥‬ﺍﻟﻜﺘﺎﺏ‪ .( ٩٠ /١ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪ ،( ٢٦٣ /٣ ) .‬ﻭﺣﺮﻭﻑ ﺍﳌﻌﺎﱐ‪ ،‬ﺍﻟﺰﺟﺎﺟﻲ‪ ) .‬ﺹ ‪ ،( ٣٧‬ﻭﺳﺮ‬
‫ﺻﻨﺎﻋﺔ ﺍﻹﻋﺮﺍﺏ‪ ،‬ﺍﺑﻦ ﺟﲏ‪ ،( ٦٤٠ /٢ ) .‬ﻭﺍﻷﺯﻫﻴﺔ‪ ،‬ﺍﳍﺮﻭﻱ‪ ) .‬ﺹ ‪ ،( ٢٣٣‬ﻭﺍﳉﲎ ﺍﻟﺪﺍﱐ‪ ،‬ﺍﳌﺮﺍﺩﻱ‪ ) .‬ﺹ ‪،( ١٦٤‬‬
‫ﻭﻧﻈﻢ ﺍﻟﻔﺮﺍﺋﺪ ﻭﺣﺼﺮ ﺍﻟﺸﺮﺍﺋﺪ‪ ،‬ﺍﳌﻬﻠﱯ‪ ) .‬ﺹ ‪.( ٩٧‬‬
‫‪ -٦‬ﺍﻟﺒﻴﺖ ﻣﻦ ﺷﻮﺍﻫﺪ‪ :‬ﺭﺻﻒ ﺍﳌﺒﺎﱐ‪ ،‬ﺍﳌﺎﻟﻘﻲ‪ ) .‬ﺹ ‪ ،( ٤٨١‬ﻭﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ .( ١٧٧١ /٣ ) .‬ﻣـﺎﺩﺓ‪:‬‬
‫) ﺭﻭﺡ (‪.‬‬
‫‪-٧‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.( ٣٠٣ /١ ) .‬‬
‫‪ -٨‬ﻳﻨﻈﺮ‪ :‬ﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪.( ٣٦٠ /١ ) .‬‬
‫‪٢٠٢‬‬
‫ﻭﻭﺍﻭ ﺍﳊﺎﻝ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‪ ،‬ﻭﺑﻴﺖ ﺍﻟﺸﻌﺮ ﺩﺧﻠﺖ ﻋﻠﻰ ﺍﳉﻤﻠﺔ ﺍﻻﲰﻴﺔ‪ ،‬ﻛﻤﺎ ﺗـﺪﺧﻞ‬
‫‪١‬‬
‫ﻋﻠﻰ ﺍﳉﻤﻠﺔ ﺍﻟﻔﻌﻠﻴﺔ ﰲ ﳓﻮ‪ :‬ﺟﺎﺀ ﺯﻳ ‪‬ﺪ ﻭﻗﺪ ﻃﻠﻌﺖ ﺍﻟﺸﻤﺲ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳉﻤﻠﺔ ﺍﲰﻴﺔ ﻓﺎﻟﻐﺎﻟﺐ ﺃﻥ ﺗﻜﻮﻥ ﺑﻮﺍﻭ ﺍﳊﺎﻝ‪ ،‬ﻭﻓﻴﻬﺎ ﺿﻤﲑ ﻳﻌﻮﺩ ﻋﻠﻰ ﺻـﺎﺣﺐ‬
‫ﺍﳊﺎﻝ‪ ،‬ﳓﻮ‪ :‬ﺟﺎﺀ ﺯﻳ ‪‬ﺪ ﻭﻫﻮ ﻳﻀﺤﻚ‪ .‬ﻭﻗﺪ ﲢﺬﻑ ﻭﺍﻭ ﺍﳊﺎﻝ ﻭﻳ‪‬ﻜﺘﻔﻰ ﺑﺎﻟﻀﻤﲑ ﺍﻟﺮﺍﺑﻂ‪ ،‬ﳓﻮ‪:‬‬
‫‪٢‬‬
‫ﺟﺎﺀ ﺍﻟﺮﺟ ﹸﻞ ﻃﻠﻌﺘ ‪‬ﻪ ‪‬ﻴﺔ‪ .‬ﻭﻗﺪ ﻳﻜﺘﻔﻰ ﺑﺎﻟﻮﺍﻭ ﻭﺣﺪﻫﺎ‪ ،‬ﻛﻤﺎ ﰲ ﺍﻵﻳﺔ ﺍﳌﺴﺸﻬﺪ ‪‬ﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳉﻤﻠﺔ ﺍﳌﻘﺘﺮﻧﺔ ﺑﻮﺍﻭ ﺍﳊﺎﻝ ﻓﻌﻠﻴﺔ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻔﻌﻞ ﻣﻀﺎﺭﻋﹰﺎ ﻣﺜﺒﺘﹰﺎ ﱂ ﺗﻘﺘﺮﻥ ﺍﳉﻤﻠﺔ‬
‫ﺑﺎﻟﻮﺍﻭ‪ ،‬ﻭﻻ ﺑﺪ ﻣﻦ ﺿﻤﲑ ﺭﺍﺑﻂ ﻳﻌﻮﺩ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﳊﺎﻝ‪ ،‬ﳓﻮ‪ :‬ﺟﺎﺀ ﺯﻳﺪ ﻳﻀﺤﻚ‪ ،‬ﺃ ‪‬ﻣﺎ ﺇﺫﺍ‬
‫ﺳ‪‬ﺒﻖ ﺍﻟﻔﻌﻞ ﺍﳌﻀﺎﺭﻉ ﺍﳌﺜﺒﺖ ﺑﻘﺪ ﺗﻌﻴﻨﺖ ﺍﻟﻮﺍﻭ‪ ،‬ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻳ‪‬ﺎ ﹶﻗ ‪‬ﻮ ِﻡ ِﻟ ‪‬ﻢ ‪‬ﺗ ‪‬ﺆﺫﹸﻭ‪‬ﻧﻨِﻲ ‪‬ﻭﻗﹶـ ‪‬ﺪ‬
‫‪‬ﺗ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ ﹶﺃﻧ‪‬ﻲ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِﺇﹶﻟ‪‬ﻴ ﹸﻜ ‪‬ﻢ (‪ ٣.‬ﻓﺎﳉﻤﻠﺔ ﺍﳊﺎﻟﻴﺔ ) ﻭﻗﺪ ﺗﻌﻠﻤﻮﻥ ( ﻟﺰﻣﺖ ﺍﻟﻮﺍﻭ‪ ،‬ﻻﻗﺘﺮﺍ‪‬ﺎ‬
‫‪٤‬‬
‫ﺑﻘﺪ‪.‬‬
‫ﻭﻣﻦ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﲤﺘﻨﻊ ﻓﻴﻬﺎ ﺍﻟﻮﺍﻭ ﺍﳉﻤﻠﺔ ﺍﻻﲰﻴﺔ ﺍﳌﻌﻄﻮﻓﺔ ﻋﻠﻰ ﺣﺎ ٍﻝ ﻗﺒﻠﻬﺎ‪ ،‬ﳓﻮ‪ :‬ﺟﺎﺀ ﺯﻳ ‪‬ﺪ‬
‫ﺏﻻ‬ ‫ﻚ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ‪‬‬
‫ﻣﺎﺷﻴﹰﺎ ﺃﻭ ﻫﻮ ﺭﺍﻛﺐ‪ .‬ﻭﺍﳊﺎﻝ ﺍﳌﺆﻛﺪﺓ ﳌﻀﻤﻮﻥ ﺍﳉﻤﻠﺔ‪ ،‬ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﹶﺫِﻟ ‪‬‬
‫ﺐ ﻓِﻴ ِﻪ(‪ ٥.‬ﻭﺍﳌﺎﺿﻲ ﺍﳌﺘﻠﻮ ﺑﺈﻻ‪ ،‬ﳓﻮ‪ :‬ﻣﺎ ﺗﻜﻠﻢ ﺯﻳ ‪‬ﺪ ﺇﻻ ﻗﺎﻝ ﺧﲑﹰﺍ‪ .‬ﻭﺍﳌﺎﺿﻲ ﺍﳌﺘﻠﻮ ﺑـﺄﻭ‪،‬‬ ‫‪‬ﺭ‪‬ﻳ ‪‬‬
‫ﺐ ﺃﻭ ﻣﻜﺚ‪ .‬ﻭﺍﳌﻀﺎﺭﻉ ﺍﳌﻨﻔﻲ ﺑﻼ‪ ،‬ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻣ‪‬ـﺎ ﻟِـ ‪‬ﻲ ﻻ ﹶﺃﺭ‪‬ﻯ‬ ‫ﳓﻮ‪ :‬ﻷﻛﺮﻣ‪‬ﻨﻪ ﺫﻫ ‪‬‬
‫‪٧‬‬
‫ﺍﹾﻟ ‪‬ﻬ ‪‬ﺪ ‪‬ﻫ ‪‬ﺪ(‪ ٦.‬ﻭﺍﳌﻀﺎﺭﻉ ﺍﳌﻨﻔﻲ ﲟﺎ‪ ،‬ﳓﻮ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﺻﺒ‪‬ﹰﺎ ﻣ‪‬ﺘﻴ‪‬ﻤﺎ ‪.‬‬
‫ﺐ ‪‬‬
‫ﻚ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﻟﺸ‪‬ﻴ ِ‬
‫ﹶﻓ ‪‬ﻤﺎ ﹶﻟ ‪‬‬ ‫ﻚ ‪‬ﺷﺒﻴ‪‬ﺒ ﹲﺔ‬
‫ﺼﺒ‪‬ﻮ ﻭﻓﻴ ‪‬‬
‫ﻚ ‪‬ﻣﺎ ‪‬ﺗ ‪‬‬
‫‪‬ﻋﻬِﺪ‪‬ﺗ ‪‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺭﺻﻒ ﺍﳌﺒﺎﱐ‪ ،‬ﺍﳌﺎﻟﻘﻲ‪ ) .‬ﺹ ‪ ،( ٤٨١‬ﻭﺍﻟﻔﺼﻮﻝ ﺍﳌﻔﻴﺪﺓ‪ ،‬ﺍﻟﻌﻼﺋﻲ‪ ) .‬ﺹ ‪ ،( ١٥٦ -١٥٥‬ﻭﺍﳉﲎ ﺍﻟﺪﺍﱐ‪،‬‬
‫ﺍﳌﺮﺍﺩﻱ‪ ) .‬ﺹ ‪.( ١٦٤‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪ ،( ١٢٥ /٤ ) .‬ﻭﺭﺻﻒ ﺍﳌﺒﺎﱐ‪ ،‬ﺍﳌﺎﻟﻘﻲ‪ ،( ٤٨١ ) .‬ﻭﺍﻟﻔـﺼﻮﻝ ﺍﳌﻔﻴـﺪﺓ‪ ،‬ﺍﻟﻌﻼﺋـﻲ‪.‬‬
‫) ‪.( ١٥٦ -١٥٥‬‬
‫‪ -٣‬ﺍﻟﺼﻒ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.( ٥‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻔﺼﻮﻝ ﺍﳌﻔﻴﺪﺓ‪ ،‬ﺍﻟﻌﻼﺋﻲ‪ ) .‬ﺹ ‪.( ١٥٧ -١٥٦‬‬
‫‪ -٥‬ﺍﻟﺒﻘﺮﺓ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.(٢‬‬
‫‪ -٦‬ﺍﻟﻨﺤﻞ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.( ٢٠‬‬
‫‪ -٧‬ﺍﻟﺒﻴﺖ ﳎﻬﻮﻝ ﺍﻟﻘﺎﺋﻞ‪ .‬ﻭﻫﻮ ﻣﻦ ﺷﻮﺍﻫﺪ‪ :‬ﺷﺮﺡ ﺍﻟﺘﺴﻬﻴﻞ‪ ،‬ﺍﺑﻦ ﻣﺎﻟﻚ‪ ،( ٣٦٠ /٢ ) .‬ﻭﺍﳌـﺴﺎﻋﺪ ﻋﻠـﻰ ﺗـﺴﻬﻴﻞ‬
‫ﺍﻟﻔﻮﺍﺋﺪ‪ ،‬ﺍﺑﻦ ﻋﻘﻴﻞ‪ ،( ٤٤ /٢ ) .‬ﻭﺷﺮﺡ ﺍﻷﴰﻮﱐ‪ ،‬ﺍﻷﴰـﻮﱐ‪ ،( ٣٢٥ /٢ ) .‬ﻭﺷـﺮﺡ ﺍﻟﺘـﺼﺮﻳﺢ‪ ،‬ﺍﻷﺯﻫـﺮﻱ‪.‬‬
‫) ‪.( ٣٩٢ /١‬‬
‫‪٢٠٣‬‬
 ‫ﻓﺠﻤﻠﺔ ﺍﳊﺎﻝ ) ﻣﺎ ﺗﺼﺒﻮ ( ﱂ ﺗﻘﺘﺮﻥ ﺑﺎﻟﻮﺍﻭ‪ ،‬ﻷﻥ ﻓﻌﻠﻬﺎ ﻣﻀﺎﺭﻉ ﻣﻨﻔﻲ ﲟﺎ‪.‬‬
‫‪١‬‬
‫ﻭﻣﺎ ﻋﺪﺍ ﻫﺬﻩ ﺍﳌﻮﺍﺿﻊ‪ ،‬ﻓﺈﻧﻪ ﳚﻮﺯ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺍﻟﻀﻤﲑ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻮﺍﻭ‪.‬‬

‫‪٢‬‬
‫ﻆ‬
‫‪.‬‬ ‫ﺲ ﹶﻟﻤ‪‬ﺎ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻬ‪‬ﺎ ﺣ‪‬ﺎ ِﻓ ﹲ‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ِ  :‬ﺇ ﹾﻥ ﹸﻛ ﱡﻞ ‪‬ﻧ ﹾﻔ ٍ‬
‫‪٣‬‬
‫ﻀﺮ‪‬ﻭ ﹶﻥ ‪.‬‬
‫ﺤ ‪‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻭِﺇ ﹾﻥ ﹸﻛ ﱞﻞ ﹶﻟﻤ‪‬ﺎ ‪‬ﺟﻤِﻴ ‪‬ﻊ ﹶﻟ ‪‬ﺪ‪‬ﻳﻨ‪‬ﺎ ‪‬ﻣ ‪‬‬

‫ﺳﺎﻕ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻫﺎﺗﲔ ﺍﻟﻜﺮﳝﺘﲔ ﺃﺛﻨﺎﺀ ﺣﺪﻳﺜﻪ ﻋﻦ ﺍﳊﺮﻭﻑ ﺍﻟﱵ ﻟﻴﺴﺖ ﺑﻌﺎﻣﻠﺔ‪ ،‬ﻭﺍﺳﺘـﺸﻬﺪ‬
‫‪٤‬‬
‫‪‬ﻤﺎ ﻋﻠﻰ ) ِﺇ ﹾﻥ ( ﺍﳋﻔﻴﻔﺔ‪ ،‬ﻭﺫﻛﺮ ﺃﻗﺴﺎﻣﻬﺎ‪ ،‬ﻭﺑﻌﺾ ﺃﺣﻜﺎﻣﻬﺎ‪.‬‬
‫ﻑ ﻣﻬﻤﻞ‪ ،‬ﻷ‪‬ﺎ ﺧﻔﻔﺖ ﻓﺒﻄﻞ‬ ‫ﻭ) ِﺇ ﹾﻥ ( ﰲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﳐﻔﻔﺔ ﻣﻦ ﺍﻟﺜﻘﻴﻠﺔ‪ ،‬ﻭﻫﻲ – ﻫﻨﺎ‪ -‬ﺣﺮ ‪‬‬
‫ﻋﻤﻠﻬﺎ‪ ،‬ﻭﺍﺭﺗﻔﻊ ﻣﺎ ﺑﻌﺪﻫﺎ ) ﻛﻞ ( ﻋﻠﻰ ﺍﻻﺑﺘﺪﺍﺀ‪ ،‬ﻭ) ﺣﺎﻓﻆ ( ﻣﺒﺘﺪﺃ ﺛﺎﻥ‪ ،‬ﻭ) ﻋﻠﻴﻨﺎ ( ﺧـﱪ‬
‫ﺍﳌﺒﺘﺪﺃ ﺍﻟﺜﺎﱐ‪ ،‬ﻭﺍﳉﻤﻠﺔ ﺍﻻﲰﻴﺔ ﻣﻦ ﺍﳌﺒﺘﺪﺃ ﻭﺍﳋﱪ ﰲ ﳏﻞ ﺭﻓﻊ ﺧﱪ ) ﻛﻞ(‪ .‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ‬
‫‪٥‬‬
‫ﺲ ﻟﻌﻠﻴﻬﺎ ﺣﺎﻓﻆ‪.‬‬
‫) ﺣﺎﻓﻆ ( ﻫﻮ ﺍﳋﱪ‪ ،‬ﻭ) ﻋﻠﻴﻨﺎ ( ﻣﺘﻌﻠﻖ ﺑﻪ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﺇ ﹾﻥ ﻛﻞ ﻧﻔ ٍ‬
‫ﻭ) ِﺇ ﹼﻥ ( ﺍﳌﻜﺴﻮﺭﺓ ﺇﺫﺍ ﺧﻔﻔﺖ ﻧﻘﺺ ﻋﻤﻠﻬﺎ‪ ،‬ﻓﺠﺎﺯ ﻓﻴﻬﺎ ﺍﻹﻋﻤﺎﻝ ﻭﺍﻹﳘﺎﻝ‪ ،‬ﳓﻮ‪ِ :‬ﺇ ﹾﻥ ﺯﻳـ ‪‬ﺪ‬
‫ﳌﻨﻄﻠﻖ‪ ،‬ﻭﺇﻥ ﺯﻳﺪﹰﺍ ﻣﻨﻄﻠ ‪‬ﻖ‪ .‬ﺇﻻ ﺃﻥ ﺍﻷﺭﺟﺢ ﺍﻹﳘﺎﻝ‪ ٦،‬ﻛﻤﺎ ﰲ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ‪.‬‬
‫ﻭﺗﻠﺰﻡ ﺍﻟﻼﻡ ﺧﱪ ) ﺇ ﹾﻥ ( ﺍﳌﺨﻔﻔﺔ ﻣﻦ ﺍﻟﺜﻘﻴﻠﺔ ﰲ ﺣﺎﻝ ﺍﻹﳘﺎﻝ‪ ،‬ﻭﲡﻮﺯ ﰲ ﺣﺎﻝ ﺍﻹﻋﻤـﺎﻝ‪،‬‬
‫ﻭﺗﻜﻮﻥ ﺣﻴﻨﻬﺎ ﻟﻠﺘﻮﻛﻴﺪ ﻛﺪﺧﻮﳍﺎ ﻋﻠﻰ ﺧﱪ ) ﺇ ﹼﻥ ( ﺍﻟﺜﻘﻴﻠﺔ‪ ٧،‬ﻛﻤﺎ ﰲ ﺍﳌﺜﺎﻟﲔ ﺍﻟﺴﺎﺑﻘﲔ‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﺘﺴﻬﻴﻞ‪ ،‬ﺍﺑﻦ ﻣﺎﻟﻚ‪ ،( ٣٦٤ -٣٦٢ /٢ ) .‬ﻭﺷﺮﺡ ﺍﻷﴰـﻮﱐ‪ ،( ٣٢٧ -٣١٨ /٢ ) .‬ﻭﺷـﺮﺡ‬
‫ﺍﻟﺘﺼﺮﻳﺢ‪ ،‬ﺍﻷﺯﻫﺮﻱ‪ ،( ٣٩٣ -٣٩١ /١ ) .‬ﻭﺍﳌﻄﺎﻟﻊ ﺍﻟﺴﻌﻴﺪﺓ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪ ) .‬ﺹ ‪.( ٣٦٣ -٣٦٢‬‬
‫‪ -٢‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٢٥٦ /١ ) .‬ﺍﻟﻄﺎﺭﻕ‪ :‬ﺍﻵﻳﺔ ) ‪.( ٤‬‬
‫‪ -٣‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٢٥٦ /١ ) .‬ﻳﺲ‪ :‬ﺍﻵﻳﺔ ) ‪.( ٣٢‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٢٥٧ -٢٥٦ /١ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،( ١٣٩ /٢ ) .‬ﻭﺇﻋﺮﺍﺏ ﺍﻟﻘـﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤـﺎﺱ‪ ،( ١٩٨ /٥ ) .‬ﻭﺍﻷﺯﻫﻴـﺔ‪ ،‬ﺍﳍـﺮﻭﻱ‪.‬‬
‫) ﺹ ‪ ،( ٥٥‬ﻭﺗﻔﺴﲑ ﺍﻟﺴﻤﻌﺎﱐ‪ ،( ٢٠٢ /٦ ) .‬ﻭﺗﻔﺴﲑ ﺍﻟﻮﺍﺣﺪﻱ‪ ،.‬ﺃﲪﺪ ﺍﻟﻮﺍﺣﺪﻱ ﺃﺑﻮ ﺍﳊﺴﻦ‪ ،‬ﺗﺢ ﺻﻔﻮﺍﻥ ﻋﺪﻧﺎﻥ‬
‫ﺩﺍﻭﻭﺩﻱ‪ ) ،‬ﻁ‪ ،١‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ‪ ،‬ﺩﻣﺸﻖ‪ ،‬ﺑﲑﻭﺕ‪١٤١٥ ،‬ﻫـ‪ ،.( ١١٩٢ /١ ) .‬ﻭﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.( ١٢٨١ /٢ ) .‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪ ،( ٥٠ /١ ) .‬ﻭﻧﻈﻢ ﺍﻟﻔﺮﺍﺋﺪ ﻭﺣﺼﺮ ﺍﻟﺸﺮﺍﺋﺪ‪ ،‬ﺍﳌﻬﻠﱯ‪ ) .‬ﺹ ‪ ،( ١١٤ -١١٣‬ﻭﺷﺮﺡ ﻗﻄﺮ‬
‫ﺍﻟﻨﺪﻯ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ) .‬ﺹ ‪.( ١٥٣‬‬
‫‪ -٧‬ﻳﻨﻈﺮ‪ :‬ﺍﻷﺻﻮﻝ‪ ،‬ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ‪.( ٢٣٧ /١ ) .‬‬
‫‪٢٠٤‬‬
‫ﻭﰲ ) ﳌﹼﺎ ( ﻗﺮﺍﺀﺓ ﺍﻟﺘﺸﺪﻳﺪ‪ ١.‬ﻭﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﺗﻜﻮﻥ ) ﺇ ﹾﻥ ( ﻧﺎﻓﻴﺔ ﲟﻌﲎ ) ﻣﺎ (‪ ،‬ﻭ) ﳌـﺎ (‬
‫‪٢‬‬
‫ﺲ ﺇﻻ ﻋﻠﻴﻬﺎ ﺣﺎﻓﻆ‪.‬‬ ‫ﲟﻌﲎ ) ﺇﻻ (‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻣﺎ ﻛ ﱡﻞ ﻧﻔ ٍ‬
‫‪٣‬‬
‫ﺖ ﻋﻠﻴﻚ ﺇﻻ ﻓﻌﻠﺖ‪ ،‬ﻭﳌﹼﺎ ﻓﻌﻠﺖ (‪.‬‬ ‫ﻭﻗﺪ ﺣﻜﻰ ﺳﻴﺒﻮﻳﻪ‪ ) :‬ﺃﻗﺴﻤ ‪‬‬
‫ﻭﻛﺬﻟﻚ ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻓـ) ِﺇ ﹾﻥ ( ﳐﻔﻔﺔ ﻣﻦ ﺍﻟﺜﻘﻴﻠﺔ‪ ،‬ﻓﺰﺍﻝ ﺍﺧﺘﺼﺎﺻﻬﺎ ﻭﺍﺭﺗﻔﻊ ﻣﺎ ﺑﻌـﺪﻫﺎ‬
‫‪٤‬‬
‫ﻭﻫﻮ ) ﻛﻞ ( ﻋﻠﻰ ﺍﻻﺑﺘﺪﺍﺀ‪ ،‬ﻭ) ﲨﻴﻊ ( ﺍﳋﱪ‪.‬‬
‫‪٥‬‬
‫ﻭﲣﻔﻴﻒ ﻧﻮﻥ ) ِﺇ ﹼﻥ (‪ ،‬ﻣﻊ ﻣﻴﻢ ) ﳌﹼﺎ ( ﻫﻲ ﻗﺮﺍﺀﺓ ﺍﳉﻤﻬﻮﺭ‪.‬‬
‫‪٦‬‬
‫ﻭﻗﺪ ﺭ ‪‬ﺩ ﺍﻟﻜﺴﺎﺋﻲ ﻗﺮﺍﺀﺓ ﺍﻟﺘﺸﺪﻳﺪ ﺑﻘﻮﻟﻪ‪ ) :‬ﻻ ﺃﻋﺮﻑ ﺟﻬﺔ ﳌﹼﺎ ﰲ ﺍﻟﺘﺸﺪﻳﺪ ﰲ ﺍﻟﻘﺮﺍﺀﺓ (‪.‬‬
‫ﻭﻗﻮﻝ ﺍﻟﻜﺴﺎﺋﻲ ﻫﺬﺍ ﻻ ﻳﻨﻔﻲ ﻛﻮﻥ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﻣﺘﻮﺍﺗﺮﺓ ﺛﺎﺑﺘﺔ‪ ٧،‬ﻭﻗﺪ ﺧﺮ‪‬ﺟﻬﺎ ﺍﻟﻨﺤﺎﺓ ﻋﻠﻰ ﺃﻥ‬
‫ﺗﻜﻮﻥ ) ِﺇ ﹾﻥ ( ﻧﺎﻓﻴﺔ‪ ،‬ﻭ) ﳌﹼﺎ ( ﲟﻌﲎ ) ﺇ ﹼﻻ (‪ ،‬ﰲ ﺑﺎﺏ ﺍﻻﺳﺘﺜﻨﺎﺀ‪ ،‬ﻭ ﻳﻜﻮﻥ ﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻭﻣﺎ ﻛﻞ ﺇﻻ‬
‫ﲨﻴﻊ ﻟﺪﻳﻨﺎ ﳏﻀﺮﻭﻥ‪ ٨.‬ﺃﻭ ﻋﻠﻰ ﺃﻥ ﻳﻜﻮﻥ ﺃﺻﻞ ) ﳌﹼﺎ ( ) ﳌﹶﻦ ﻣﺎ (‪ ،‬ﻓﺤﺬﻓﺖ ﺇﺣﺪﻯ ﺍﳌﻴﻤﲔ‬
‫‪٩‬‬
‫ﲣﻔﻴﻔﹰﺎ ﻭﺃﺩﻏﻤﺖ ﺍﻟﺒﺎﻗﻴﺘﺎﻥ‪.‬‬
‫ﻭﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﻓﺈﻥ ﺍﻟﻼﻡ ﺗﻠﺰﻡ ﺧﱪ ) ِﺇ ﹾﻥ ( ﺍﳌﺨﻔﻔﺔ ﻟﻠﺘﻔﺮﻳﻖ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ) ﺇ ﹾﻥ ( ﺍﻟﻨﺎﻓﻴﺔ‪.‬‬
‫ﻭﺗﻜﻮﻥ ) ﻣﺎ ( ﺻﻠﺔ ﻣﺆﻛﺪﺓ‪ ،‬ﻭﻳﻜﻮﻥ ﺗﻘﺪﻳﺮ ﺍﳌﻌﲎ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ‪ :‬ﻭﺇﻥ ﻛ ﹲﻞ ﳉﻤﻴـﻊ ﻟـﺪﻳﻨﺎ‬

‫‪ -١‬ﻗﺮﺃ ‪‬ﺎ ﻋﺎﺻﻢ ﻭﺍﺑﻦ ﻋﺎﻣﺮ ﻭﲪﺰﺓ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺴﺒﻌﺔ‪ ،‬ﺍﺑﻦ ﳎﺎﻫﺪ‪ ) .‬ﺹ ‪.( ٦٧٨‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻔﺮﺍﺀ‪ ،( ٣٢٩ /٢ ) .‬ﻭﺣﺮﻭﻑ ﺍﳌﻌﺎﱐ‪ ،‬ﺍﻟﺰﺟﺎﺟﻲ‪ ) .‬ﺹ ‪ (١١‬ﻭﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪.‬‬
‫) ‪ ،( ١٩٨ /٥‬ﻭﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ ،( ١٢٨١ /٢ ) .‬ﻭﻣﻌﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ،(٢٨١ /١ ) .‬ﻭﻣﻮﺻﻞ ﺍﻟﻄـﻼﺏ‪،‬‬
‫ﺍﻷﺯﻫﺮﻱ‪ ) .‬ﺹ ‪ ،( ١٠٢‬ﻭ) ﺹ ‪.( ١١٨‬‬
‫‪ -٣‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪.( ١٠٥ /٣ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،( ١٣٩ /١ ) .‬ﻭﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻔﺮﺍﺀ‪ ،( ٣٢٩ /٢ ) .‬ﻭﻣﺸﻜﻞ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻘﻴﺴﻲ‪.‬‬
‫) ‪ ،(٦٠٢ /٢‬ﻭ ) ‪ ،( ٦٥٠ /٢‬ﻭﺍﻟﱪﻫﺎﻥ‪ ،‬ﺍﻟﺰﺭﻛﺸﻲ‪ ،( ٣٨٦ /٤ ) .‬ﻭﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﻟﻘﺮﻃﱯ‪.( ٢٤ /١٥ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺴﺒﻌﺔ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﺍﺑﻦ ﳎﺎﻫﺪ‪ ) .‬ﺹ ‪ ،( ٦٧٨‬ﻭﺣﺠﺔ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﺍﺑﻦ ﺯﳒﻠﺔ‪ ) .‬ﺹ ‪.( ٧٥٨‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻔﺮﺍﺀ‪.( ٣٢٩ /٢ ) .‬‬
‫‪ -٧‬ﻳﻨﻈﺮ‪ :‬ﻫﻲ ﻗﺮﺍﺀﺓ ﻋﺎﺻﻢ ﻭﺍﺑﻦ ﻋﺎﻣﺮ ﻭﲪﺰﺓ‪ ) .‬ﺍﻟﺴﺒﻌﺔ‪ ،‬ﺍﺑﻦ ﳎﺎﻫﺪ‪ ) .‬ﺹ ‪.( ٦٧٨‬‬
‫‪ -٨‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.‬‬
‫‪ -٩‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.‬‬
‫‪٢٠٥‬‬
‫ﳏﻀﺮﻭﻥ‪ ١.‬ﻭﺍﺧﺘﺎﺭ ﺍﻟﻔﺮﺍﺀ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﻋﻠﻰ ﺃﻥ ﺗﻜﻮﻥ ) ﺍﻟﻼﻡ ( ﺩﺍﺧﻠﺔ ﻋﻠﻰ ) ﻣﺎ ( ﻭﺗﻜﻮﻥ‬
‫‪٢‬‬
‫ﺟﻮﺍﺑﹰﺎ ﻟـ) ِﺇ ﹾﻥ (‪.‬‬
‫ﻭﺍﺭﺗﻔﻊ ﻣﺎ ﺑﻌﺪ ) ِﺇ ﹾﻥ ( ﻋﻠﻰ ﺍﻻﺑﺘﺪﺍﺀ‪ ،‬ﻻ ﺑـ) ِﺇ ﹼﻥ ( ﻋﻠﻰ ﺍﻋﺘﺒـﺎﺭ ﻣﻮﺿـﻌﻬﺎ‪ ،‬ﻓﻤﻮﺿـﻌﻬﺎ‬
‫ﺍﻻﺑﺘﺪﺍﺀ‪.‬‬
‫ﻗﺎﻝ ﺍﳌﱪﺩ‪ ) :‬ﻭﺃﻣ‪‬ﺎ ﺍﻟﺬﻳﻦ ﺭﻓﻌﻮﺍ ‪‬ﺎ‪ -‬ﺃﻱ ) ِﺇ ﹼﻥ (‪ -‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﺇﳕﺎ ﺃﺷﺒﻬﺖ ﺍﻟﻔﻌﻞ ﰲ ﺍﻟﻠﻔﻆ ﻻ ﰲ‬
‫ﺍﳌﻌﲎ‪ ،‬ﻓﻠﻤﺎ ﻧﻘﺼﺖ ﻋﻦ ﺫﻟﻚ ﺍﻟﻠﻔﻆ ﺍﻟﺬﻱ ﺃﺷﺒﻬﺖ ﺑﻪ ﺍﻟﻔﻌﻞ ﺭﺟﻊ ﺍﻟﻜﻼﻡ ﺇﱃ ﺃﺻـﻠﻪ‪ ،‬ﻷﻥ‬
‫ﻣﻮﺿﻊ ) ﺇ ﹼﻥ ( ﺍﻻﺑﺘﺪﺍﺀ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺃﻥ ﻗﻮﻟﻚ‪ :‬ﺇ ﹼﻥ ﺯﻳﺪﹰﺍ ﳌﻨﻄﻠﻖ‪ ،‬ﺇﳕﺎ ﻫﻮ ﺯﻳ ‪‬ﺪ ﻣﻨﻄﻠ ‪‬ﻖ ﰲ ﺍﳌﻌـﲎ‪،‬‬
‫ﻭﳌﺎ ﺑﻄﻞ ﻋﻤﻠﻬﺎ ﻋﺎﺩ ﺍﻟﻜﻼﻡ ﺇﱃ ﺍﻻﺑﺘﺪﺍﺀ‪ ،‬ﻓﺒﺎﻻﺑﺘﺪﺍﺀ ﺭﻓﻌﺘﻪ‪ ،‬ﻻ ﺑﺈﻥﹼ‪ ،‬ﻭﻣﺎ ﺑﻌﺪﻩ ﺍﳋﱪ‪ ،‬ﻭﻫـﺬﺍ‬
‫‪٣‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ ﻫﻮ ﺍﳌﺨﺘﺎﺭ (‪.‬‬
‫ﻭﻟـ) ﺇ ﹾﻥ ( ﺍﳌﺨﻔﻔﺔ ﻣﻦ ﺍﻟﺜﻘﻴﻠﺔ ﺃﻗﺴﺎﻡ ﺃﺧﺮﻯ ﲣﺮﺝ ﺇﻟﻴﻬﺎ‪ ،‬ﻓﺘﻜﻮﻥ ﺷﺮﻃﹰﺎ ﻓﺘﺠﺰﻡ ﻓﻌﻠﲔ ﺍﻷﻭﻝ‬
‫ﻓﻌﻞ ﺍﻟﺸﺮﻁ ﻭﺍﻟﺜﺎﱐ ﺟﻮﺍﺑﻪ‪ ،‬ﳓﻮ‪ :‬ﺇ ﹾﻥ ﺗﺄﺗﲏ ﺃﻛﺮﻣ‪‬ﻚ‪ .‬ﻭﺗﻜﻮﻥ ﺯﺍﺋﺪﺓ‪ ،‬ﳓﻮ‪ :‬ﻣـﺎ ِﺇ ﹾﻥ ﰲ ﺍﻟـﺪﺍﺭ‬
‫‪٤‬‬
‫ﺃﺣﺪ‪ ،‬ﲟﻌﲎ‪ :‬ﻣﺎ ﰲ ﺍﻟﺪﺭ ﺃﺣﺪ‪ .‬ﻭﻣﻨﻪ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫‪‬ﻣﻨﺎ‪‬ﻳﺎﻧﺎ ﻭ ‪‬ﺩ ‪‬ﻭﻟ ﹸﺔ ﺁ ‪‬ﺧ ِﺮﻳ‪‬ﻨـﺎ ‪.‬‬ ‫ﱭ ﻭﻟ ِﻜ ‪‬ﻦ‬
‫ﻭ ‪‬ﻣﺎ ِﺇ ﹾﻥ ِﻃﺒ‪‬ﻨﺎ ‪‬ﺟ ‪‬‬
‫‪٥‬‬
‫ﻓﺪﺧﻠﺖ ) ﺇ ﹾﻥ ( ﺍﻟﺰﺍﺋﺪﺓ ﻋﻠﻰ ) ﻣﺎ ( ﺍﳊﺠﺎﺯﻳﺔ ﻓﺄﺑﻄﻠﺖ ﻋﻤﻠﻬﺎ‪.‬‬
‫‪٦‬‬
‫ﻭﺗﺪﺧﻞ ) ﺇ ﹾﻥ ( ﻋﻠﻰ ﺍﳉﻤﻠﺔ ﺍﻻﲰﻴﺔ‪ ،‬ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ِ ) :‬ﺇ ِﻥ ﺍﹾﻟﻜﹶﺎِﻓﺮ‪‬ﻭ ﹶﻥ ِﺇﻟﱠﺎ ﻓِـﻲ ﻏﹸـﺮ‪‬ﻭ ٍﺭ(‪.‬‬
‫‪٧‬‬
‫ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻣﺎ ﺍﻟﻜﺎﻓﺮﻭﻥ ﺇﻻ ﰲ ﻏﺮﻭﺭ‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،( ١٣٩ /٢ ) .‬ﻭﺍﳌﻘﺘـﻀﺐ‪ ،‬ﺍﳌـﱪﺩ‪ ،( ٥٠ /١ ) .‬ﻭﺇﻋـﺮﺍﺏ ﺍﻟﻘـﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤـﺎﺱ‪.‬‬

‫) ‪ ،( ١٩٨ /٥‬ﻭﺳﺮ ﺻﻨﺎﻋﺔ ﺍﻹﻋﺮﺍﺏ‪ ،‬ﺍﺑﻦ ﺟﲏ‪ ،( ٣٧٧ /١ ) .‬ﻭﻣﻨﺎﺯﻝ ﺍﳊﺮﻭﻑ‪ ،‬ﺍﻟﺮﻣﺎﱐ‪ ) .‬ﺹ ‪ ،( ٤٨‬ﻭﺍﳌﺸﻜﻞ‪،‬‬
‫ﺍﻟﻘﻴﺴﻲ‪.( ٨١١ /٢ ) .‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻔﺮﺍﺀ‪.( ٣٢٩ /٢ ) .‬‬
‫‪ -٣‬ﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪.( ٥٠ /١ ) .‬‬
‫‪ -٤‬ﻫﻮ ﻓﺮﻭﺓ ﺑﻦ ﻣ‪‬ﺴﻴﻚ‪ .‬ﻭﺍﻟﺒﻴﺖ ﻣﻦ ﺷﻮﺍﻫﺪ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،( ١٥٣ /٣ ) .‬ﻭﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌـﱪﺩ‪،( ٥١ /١ ) .‬‬
‫ﻭﺍﻷﺯﻫﻴﺔ‪ ،‬ﺍﳍﺮﻭﻱ‪ ) .‬ﺹ ‪ ،( ٥١‬ﻭﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ ﻳﻌﻴﺶ‪ ،( ١٢٠ / ٥ ) .‬ﻭﺷﺮﺡ ﺷﻮﺍﻫﺪ ﺍﳌﻐﲏ‪.( ٨١ /١ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﻣﻨﺎﺯﻝ ﺍﳊﺮﻭﻑ‪ ،‬ﺍﻟﺮﻣﺎﱐ‪ ) .‬ﺹ ‪.( ٤٨‬‬
‫‪ -٦‬ﺍﳌﻠﻚ‪ :‬ﺍﻵﻳﺔ ) ‪.( ٢٠‬‬
‫‪ -٧‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪ ،( ٥٠ /١ ) .‬ﻭﻣﻨﺎﺯﻝ ﺍﳊﺮﻭﻑ‪ ،‬ﺍﻟﺮﻣﺎﱐ‪.( ٤٨ ) .‬‬
‫‪٢٠٦‬‬
‫ﻭﺗﻜﻮﻥ ﻧﺎﻓﻴﺔ‪ ،‬ﻭﻗﺪ ﺫﹸﻛﺮﺕ ﻫﻨﺎ‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﻻ ﻳﻠﺰﻡ ﺧﱪﻫﺎ ﺍﻟﻼﻡ‪ .‬ﻭﻗﺪ ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‬
‫‪١‬‬
‫ﻋﻠﻴﻬﺎ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪  :‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﻣﻜﱠﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﻓِﻴﻤ‪‬ﺎ ِﺇ ﹾﻥ ‪‬ﻣﻜﱠﻨ‪‬ﺎ ﹸﻛ ‪‬ﻢ ﻓِﻴ ِﻪ ‪.‬‬
‫ﻓـ) ﺇ ﹾﻥ ( ﰲ ﺍﻵﻳﺔ ﻧﺎﻓﻴﺔ ﲟﻌﲎ ) ﻣﺎ (‪ ،‬ﺃﻱ‪ :‬ﰲ ﺍﻟﺬﻱ ﱂ ﳕﻜﻨﻜﻢ ﻓﻴـﻪ‪ ،‬ﺃﻭ ﰲ ﺍﻟـﺬﻱ ﻣـﺎ‬
‫‪٢‬‬
‫ﻣﻜﻨﺎﻛﻢ ﻓﻴﻪ‪ .‬ﻭﻗﺪ ﺩﺧﻠﺖ ) ﻣﺎ ( ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻋﻠﻰ ﺍﳉﻤﻠﺔ ﺍﻟﻔﻌﻠﻴﺔ‪.‬‬
‫‪٣‬‬
‫ﲔ( ‪.‬‬
‫ﻭﺗﺄﰐ ) ﺇ ﹾﻥ ( ﲟﻌﲎ ) ﺇﺫﺍ (‪ ،‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻭ ﹶﺫﺭ‪‬ﻭﺍ ﻣ‪‬ﺎ ﺑ‪ِ ‬ﻘ ‪‬ﻲ ِﻣ ‪‬ﻦ ﺍﻟﺮ‪‬ﺑﺎ ِﺇ ﹾﻥ ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ﻣ‪‬ـ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﲟﻌﲎ‪ :‬ﺇﺫﺍ ﻛﻨﺘﻢ ﻣﺆﻣﻨﲔ‪.‬‬
‫‪٤‬‬
‫ﻭﺗﻜﻮﻥ ﲟﻌﲎ ) ﺇﻣ‪‬ﺎ (‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﻒ ﹶﻓﻠ ‪‬ﻦ ‪‬ﻳﻌ‪‬ﺪ ‪‬ﻣﺎ ‪.‬‬
‫ﻭِﺇ ﹾﻥ ِﻣ ‪‬ﻦ ‪‬ﺧﺮﻳ ٍ‬ ‫ﻒ‬
‫ﺻﻴ‪ٍ ‬‬
‫ﺳ‪‬ﻘ ‪‬ﺘ ‪‬ﻪ ﺍﻟﺮ‪‬ﻭﺍ ِﻋ ‪‬ﺪ ِﻣ ‪‬ﻦ ‪‬‬
‫ﻭﻗﻮﻟﻪ‪ ) :‬ﻭﺇ ﹾﻥ ﻣ ‪‬ﻦ (‪ ،‬ﺃﻱ‪ ) :‬ﻭﺇﻣ‪‬ﺎ ﻣﻦ (‪.‬‬
‫ﺖ ﺍﻟـ ﱢﺬ ﹾﻛﺮ‪‬ﻯ(‪ ٥.‬ﺃﻱ‪ :‬ﻗـﺪ ﻧﻔﻌـﺖ‬
‫ﻭﺗﻜﻮﻥ ﲟﻌﲎ ) ﻗﺪ (‪ ،‬ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﹶﻓ ﹶﺬ ﱢﻛ ‪‬ﺮ ِﺇ ﹾﻥ ‪‬ﻧ ﹶﻔ ‪‬ﻌ ِ‬
‫‪٦‬‬
‫ﺍﻟﺬﻛﺮﻯ‪.‬‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٢٥٧ /١ ) ،‬ﺍﻷﺣﻘﺎﻑ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ٢٦‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻭﻟﻘ ‪‬ﺪ ﻣ ﹼﻜﻨﺎ ‪‬ﻫﻢ‬
‫ﺼﺎﺭﹰﺍ ﻭﺃﻓِﺌﺪ ﹰﺓ‪.( ....‬‬
‫ﻓﻴﻤﺎ ﺇ ﹾﻥ ﻣ ﹼﻜﻨﺎ ﹸﻛﻢ ﻓﻴ ِﻪ ﻭﺟ ‪‬ﻌﻠﻨﺎ ﳍﻢ ‪‬ﺳ ‪‬ﻤﻌﹰﺎ ﻭﺃ‪‬ﺑ ‪‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،( ٢٥٧ /١ ) .‬ﻭﺍﻷﺯﻫﻴﺔ‪ ،‬ﺍﳍﺮﻭﻱ‪ ) .‬ﺹ ‪ ،( ٥٣‬ﻭﺭﺻـﻒ ﺍﳌﺒـﺎﱐ‪،‬‬
‫ﺍﳌﺎﻟﻘﻲ‪ ) .‬ﺹ ‪ ،( ١٩٠‬ﻭﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪.( ٢٣ -٢٢ /١ ) .‬‬
‫‪ -٣‬ﺍﻟﺒﻘﺮﺓ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.( ٢٧٨‬‬
‫‪ -٤‬ﻫﻮ ﺍﻟﻨﻤﺮ ﺑﻦ ﺗﻮﻟﺐ‪ .‬ﻭﺍﻟﺒﻴﺖ ﻣﻦ ﺷﻮﺍﻫﺪ‪ :‬ﺍﻟﻜﺘـﺎﺏ‪ ،‬ﺳـﻴﺒﻮﻳﻪ‪ ،( ٢٦٧ /١ ) .‬ﻭﺍﳋـﺼﺎﺋﺺ‪ ،‬ﺍﺑـﻦ ﺟـﲏ‪.‬‬
‫) ‪ ،( ٤٤١ /٢‬ﻭﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪.( ٦٠ – ٥٩ /١ ) .‬‬
‫‪ -٥‬ﺍﻷﻋﻠﻰ‪ :‬ﺍﻵﻳﺔ ) ‪.( ٩‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺍﻷﺯﻫﻴﺔ‪ ،‬ﺍﳍﺮﻭﻱ‪ ) .‬ﺹ ‪ ،( ٥٥ -٥٠‬ﻭﻧﻈﻢ ﺍﻟﻔﺮﺍﺋﺪ‪ ،‬ﺍﳌﻬﻠﱯ‪ ) .‬ﺹ ‪ ،( ١١٣ -١١٢‬ﻭﺍﳉـﲎ ﺍﻟـﺪﺍﱐ‪،‬‬
‫ﺍﳌﺮﺍﺩﻱ‪ ) .‬ﺹ ‪.( ٢١٤ -٢١٠‬‬
‫‪٢٠٧‬‬
 ‫‪١‬‬
‫ﻚ‪.‬‬
‫ﺸ ‪‬ﻬ ‪‬ﺪ ِﺑﻤ‪‬ﺎ ﹶﺃ‪‬ﻧ ‪‬ﺰ ﹶﻝ ِﺇﹶﻟ ‪‬ﻴ ‪‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﹶﻟ ِﻜ ِﻦ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻳ ‪‬‬
‫) ﻟﻜ ‪‬ﻦ ( ﻣﻦ ﺣﺮﻭﻑ ﺍﻻﺑﺘﺪﺍﺀ‪ ،‬ﻷ‪‬ﺎ ﺇﺫﺍ ﺧ‪‬ﻔﻔﺖ ﺑﻄﻞ ﻋﻤﻠﻬﺎ‪ ،‬ﻭﺍﺭﺗﻔﻊ ﻣـﺎ ﺑﻌـﺪﻫﺎ ﻋﻠـﻰ‬
‫‪٢‬‬
‫ﺍﻻﺑﺘﺪﺍﺀ‪ .‬ﻓﻠﻔﻆ ﺍﳉﻼﻟﺔ ) ﺍﷲ ( ﻣﺒﺘﺪﺃ‪ ،‬ﻭﲨﻠﺔ ) ﻳﺸﻬﺪ ( ﻫﻲ ﺍﳋﱪ‪.‬‬
‫ﻭﻗﺪ ﺃﻭﺭﺩ ﺳﻴﺒﻮﻳﻪ ) ﻟﻜﻦ ( ﰲ ﺑﺎﺏ ﺍﳊﺮﻭﻑ ﺍﻟﱵ ﳚﻮﺯ ﺃﻥ ﻳﻠﻴﻬﺎ ﺑﻌﺪﻫﺎ ﺍﻷﲰﺎﺀ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ‬
‫ﻳﻠﻴﻬﺎ ﺑﻌﺪﻫﺎ ﺍﻷﻓﻌﺎﻝ‪.‬‬
‫ﻭﻗﺪ ﺫﻛﺮ ﺃﻥ ) ﻟﻜ ‪‬ﻦ ( ﻣﻦ ﺍﳊﺮﻭﻑ ﺍﻟﱵ ﻻ ﺗﻌﻤﻞ ﻓﺘﺮﻛﺖ ﺍﻷﲰﺎﺀ ﻋﻠﻰ ﺣﺎﳍﺎ ﻛﺄﻧﻪ ﱂ ﻳﺬﻛﺮ‬
‫‪٣‬‬
‫ﻗﺒﻠﻬﺎ ﺷﻲﺀ‪.‬‬
‫ﻑ) ﻟﻜﻦ ( ﻻ ﺗﻌﻤﻞ ﺇﺫﺍ ﺧﻔﻔﺖ‪ ،‬ﻭﺗﻜﻮﻥ ﻣﻬﻤﻠﺔ‪.‬‬
‫‪٤‬‬
‫ﻭﻗﺪ ﻗﹸﺮﺋﺖ ﰲ ﺍﻵﻳﺔ ) ﻟﻜ ‪‬ﻦ ( ﺑﺎﻟﺘﺸﺪﻳﺪ‪ ،‬ﻓﻴﻜﻮﻥ ﻟﻔﻆ ﺍﳉﻼﻟﺔ ﺍﺳﻢ ) ﻟﻜﻦ ( ﻭﻫﻮ ﻣﻨﺼﻮﺏ‪.‬‬
‫ﻓﻌﻤﻠﺖ ﰲ ﺍﻻﺳﻢ ﺍﻟﺬﻱ ﺑﻌﺪﻫﺎ ﺍﻟﻨﺼﺐ‪ ،‬ﻷ‪‬ﺎ ﻣﺸﺪﺩﺓ‪.‬‬
‫ﻭﺍﳌﺸﻬﻮﺭ ﰲ ﻣﺬﻫﺐ ﺍﻟﻨﺤﺎﺓ ﺇﳘﺎﻝ ) ﻟﻜﻦ ( ﺇﺫﺍ ﺧﻔﻔﺖ‪ ٥.‬ﺧﻼﻓﹰﺎ ﻟﻴﻮﻧﺲ ﻭﺍﻷﺧﻔﺶ‪ ،‬ﺣﻴﺚ‬
‫‪٧‬‬
‫ﺃﺟﺎﺯﺍ ﺇﻋﻤﺎﳍﺎ ﳐﻔﻔﺔ ﻗﻴﺎﺳﹰﺎ ﻋﻠﻰ ) ِﺇ ﹾﻥ (‪ ،‬ﻭ) ﹶﺃ ﹾﻥ (‪ ،‬ﻭ) ﻭﻛﺄ ﹾﻥ (‪ ٦،‬ﻭ ‪‬ﺭ ‪‬ﺩ ﺑﻌﺪﻡ ﻭﺭﻭﺩ ﺍﻟﺴﻤﺎﻉ‪.‬‬
‫ﻭﺗﻜﻮﻥ ) ﻟﻜﻦ ( ﻣﺸﺪﺩﺓ ﺇﺫﺍ ﻛﺎﻥ ﻗﺒﻠﻬﺎ ﺍﻟﻮﺍﻭ‪ ،‬ﻷ‪‬ﺎ ﺗﻜﻮﻥ ﻋﺎﻣﻠﺔ ﻋﻤﻞ ) ﺇ ﹼﻥ (‪ ،‬ﳓﻮ ﻗﻮﻟـﻪ‬
‫‪٩‬‬
‫ﺗﻌﺎﱃ‪ ) :‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳ ﹾﻔ ‪‬ﻌ ﹸﻞ ﻣ‪‬ﺎ ‪‬ﻳﺮِﻳ ‪‬ﺪ(‪ ٨.‬ﻭﻫﻲ‪ -‬ﻫﻨﺎ‪ -‬ﻟﻴﺴﺖ ﻋﺎﻃﻔﺔ‪.‬‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٢٥٨ -٢٥٧ /١ ) .‬ﺍﻟﻨﺴﺎﺀ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ١٦٦‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻟﻜ ِﻦ‬
‫ﷲ ‪‬ﺷﻬﻴﺪﹰﺍ (‪.‬‬
‫ﺸ ‪‬ﻬ ‪‬ﺪﻭﻥ ﻭﻛﻔﻰ ﺑﺎ ِ‬
‫ﷲ ﻳﺸﻬ ‪‬ﺪ ﲟﺎ ﺃﻧﺰ ﹶﻝ ﺇﻟﻴﻚ ﺃﻧﺰﻟ ‪‬ﻪ ﺑﻌﻠ ِﻤ ِﻪ ﻭﺍﳌﻼﺋﻜ ﹸﺔ ﻳ ‪‬‬
‫ﺍُ‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٢٥٨ /١ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺘﺎﺏ‪،‬ﺳﻴﺒﻮﻳﻪ‪.( ١١٦ /٣ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺸﺎﻑ‪ ،‬ﺍﻟﺰﳐﺸﺮﻱ‪ ،( ٥٩٢ -٥٩١ /١ ) .‬ﻭﺍﶈﺮﺭ ﺍﻟﻮﺟﻴﺰ‪ ،‬ﺍﺑﻦ ﻋﻄﻴﺔ‪ ،( ١٣٨ /٢ ) .‬ﻭﺭﻭﺡ ﺍﳌﻌﺎﱐ‪،‬‬
‫ﺍﻷﻟﻮﺳﻲ‪.( ١٩ /٦ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪.( ٢٩٢ /١ ) .‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ ﻳﻌﻴﺶ‪ ،( ٨٠ /٨ ) .‬ﻭﺍﳉﲎ ﺍﻟﺪﺍﱐ‪ ،‬ﺍﳌـﺮﺍﺩﻱ‪ ) .‬ﺹ ‪ ،( ٥٨٦‬ﻭﺷـﺮﺡ ﺍﻟﺘـﺼﺮﻳﺢ‪،‬‬
‫ﺍﻷﺯﻫﺮﻱ‪.( ٢٣٥ /١ ) .‬‬
‫‪ -٧‬ﻳﻨﻈﺮ‪ :‬ﺭﺻﻒ ﺍﳌﺒﺎﱐ‪ ،‬ﺍﳌﺎﻟﻘﻲ‪ ) .‬ﺹ ‪ ،( ٣٤٨‬ﻭﺍﳉﲎ ﺍﻟﺪﺍﱐ‪ ،‬ﺍﳌﺮﺍﺩﻱ‪ ) .‬ﺹ ‪.( ٥٨٦‬‬
‫‪ -٨‬ﺍﻟﺒﻘﺮﺓ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.( ٢٥٣‬‬
‫‪ -٩‬ﻳﻨﻈﺮ‪ :‬ﺍﳉﲎ ﺍﻟﺪﺍﱐ‪ ،‬ﺍﳌﺮﺍﺩﻱ‪ ) .‬ﺹ ‪.( ٥٨٧‬‬
‫‪٢٠٨‬‬
‫ﻭﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ) ﻟﻜﻦ ( ﺣﺮﻑ ﻋﻄﻒ ﺇﺫﺍ ﺃﺗﻰ ﺑﻌﺪﻫﺎ ﻣﻔﺮﺩ ﺑﺸﺮﻁ ﺃﻥ ﻳﺘﻘﺪﻣﻬﺎ‪ ،‬ﳓﻮ‪ :‬ﻣﺎ‬
‫ﻗﺎﻡ ﺯﻳ ‪‬ﺪ ﻟﻜﻦ ﻋﻤﺮﻭ‪ .‬ﻭﱂ ﺗﻘﺘﺮﻥ ) ﻟﻜﻦ ( ﺑﺎﻟﻮﺍﻭ‪ ،‬ﻭﺇﺫﺍ ﺍﻗﺘﺮﻧﺖ ﺑﺎﻟﻮﺍﻭ ﺻﺎﺭﺕ ﺍﻟـﻮﺍﻭ ﻫـﻲ‬
‫‪٢‬‬
‫ﺍﻟﻌﺎﻃﻔﺔ‪ ١،‬ﻭﺗﺪﻝ ) ﻟﻜﻦ ( ‪ -‬ﻫﻨﺎ‪ -‬ﻋﻠﻰ ﺍﻻﺳﺘﺪﺭﺍﻙ‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺭﺻﻒ ﺍﳌﺒﺎﱐ‪ ،‬ﺍﳌﺎﻟﻘﻲ‪ ) .‬ﺹ ‪ ،( ٣٤٧ -٣٤٥‬ﻭﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ،( ٢٩٣ -٢٩٢ /١ ) .‬ﻭﺍﳉﲎ‬
‫ﺍﻟﺪﺍﱐ‪ ،‬ﺍﳌﺮﺍﺩﻱ‪ ) .‬ﺹ ‪.( ٥٩٠ -٥٨٧‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٢٦٢ /١ ) .‬‬
‫‪٢٠٩‬‬
 ‫ﻣﺒﺤﺚ ﺣﺮﻭﻑ ﺍﻟﻌﻄﻒ‪:‬‬
‫ﺗﻨﺎﻭﻝ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﰲ ﻓﺼﻞ ﺍﳊﺮﻭﻑ ﺣﺮﻭﻑ ﺍﻟﻌﻄﻒ‪ ،‬ﻭﻫﻲ‪ :‬ﺍﻟﻮﺍﻭ‪ ،‬ﻭﺍﻟﻔﺎﺀ‪ ،‬ﻭﺛﹸﻢ‪ ،‬ﻭﺃﻭ‪ ،‬ﻭﺇﻣﺎ‬
‫ﻣﻜﺴﻮﺭﺓ ﻣﻜﺮﺭﺓ‪ ،‬ﻭﺃﻡ‪ ،‬ﻭﺑﻞ‪ ،‬ﻭﻟﻜ ‪‬ﻦ ﺑﻌﺪ ﺍﻟﻨﻔﻲ‪ ،‬ﻭﻻ ﺑﻌﺪ ﺍﻹﳚﺎﺏ‪ ،‬ﻭﺣﱴ ﰲ ﺃﺣﺪ ﺃﻗﺴﺎﻣﻬﺎ‪.‬‬
‫ﻭﺑ‪‬ﻴﻦ ﺍﻟﻌﻠﺔ ﰲ ﺗﺴﻤﻴﺘﻬﺎ ﲝﺮﻭﻑ ﺍﻟﻌﻄﻒ‪ ،‬ﻓﻬﻲ ‪‬ﺗﺪﺧﻞ ﻣﺎ ﺑﻌﺪﻫﺎ ﰲ ﺇﻋﺮﺍﺏ ﻣﺎ ﻗﺒﻠﻬﺎ ﻭﺗﻌﻄﻔﻪ‬
‫‪١‬‬
‫ﻋﻠﻴﻪ‪ .‬ﰒ ﺃﺧﺬ ﻳﻌﺪﺩﻫﺎ‪ ،‬ﻭﻳﺬﻛﺮ ﺃﺣﻜﺎﻣﻬﺎ‪.‬‬
‫ﻭﺍﺳﺘﺸﻬﺪ ﺑﺸﺎﻫﺪﻳﻦ ﻗﺮﺁﻧﻴﲔ‪ .‬ﺷﺎﻫﺪ ﻋﻠﻰ ) ِﺇ ‪‬ﻣﺎ ( ﺍﳌﻜﺴﻮﺭﺓ ﺍﳌﻜﺮﺭﺓ‪ ،‬ﻭﺷﺎﻫﺪ ﻋﻠـﻰ ) ﻻ (‬
‫ﺍﻟﻌﺎﻃﻔﺔ‪.‬‬
‫‪٢‬‬
‫ﺸ ِﺮ ﹶﺃﺣ‪‬ﺪﹰﺍ ﹶﻓﻘﹸﻮﻟِﻲ ‪.‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﹶﻓِﺈﻣ‪‬ﺎ ‪‬ﺗ ‪‬ﺮِﻳﻦ‪ِ ‬ﻣ ‪‬ﻦ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﺳﺎﻕ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺃﺛﻨﺎﺀ ﺣﺪﻳﺜﻪ ﻋﻦ ) ﺇ ‪‬ﻣﺎ ( ﺍﳌﻜﺴﻮﺭﺓ ﺍﳌﻜﺮﺭﺓ ﰲ ﺍﻟﻌﻄـﻒ‪،‬‬
‫ﻭﺫﻛﺮ ﺃﻗﺴﺎﻣﻬﺎ‪.‬‬
‫ﻭﻗﺪ ﺟﺎﺀ ﺍﺳﺘﺪﻻﻝ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﻠﻰ ) ﺇﻣﺎ ( ﺍﳌﻜﺴﻮﺭﺓ‪ ،‬ﻟﻴﻔﺮﻕ ﺑﻴﻨﻬﺎ ﻭﺑﲔ‬
‫) ﺇﻣﺎ ( ﺍﳌﻜﺴﻮﺭﺓ ﺍﳌﻜﺮﺭﺓ ﻭﺍﻟﱵ ﻫﻲ ﺩﺍﺧﻠﺔ ﰲ ﺑﺎﺏ ﺍﻟﻌﻄﻒ‪ ،‬ﻭﺗ‪‬ﻌﺪ ﺣﺮﻓﹰﺎ ﻣـﻦ ﺣـﺮﻭﻑ‬
‫ﺍﻟﻌﻄﻒ ﻋﻨﺪ ﲨﻬﻮﺭ ﺍﻟﻨﺤﻮﻳﲔ‪ ،٣‬ﺧﻼﻓﹰﺎ ﻷﰊ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ‪ ،٤‬ﻭﻳـﻮﻧﺲ ﻭﺍﺑـﻦ ﻛﻴـﺴﺎﻥ‪،٥‬‬
‫ﻭﻭﺍﻓﻘﻬﻢ ﺍﺑﻦ ﻣﺎﻟﻚ‪.٦‬‬
‫ﻭ) ﺇﻣﺎ ( ﰲ ﺍﻵﻳﺔ ﻭﻗﻌﺖ ﺷﺮﻃﺎﹰ‪ ،‬ﻭﻫﻲ ﺗﺘﻜﻮﻥ ﻣﻦ ) ِﺇ ﹾﻥ ( ﺍﻟﺸﺮﻃﻴﺔ ﺍﳉﺎﺯﻣﺔ‪ ،‬ﻭ) ﻣﺎ ( ﻭﻫﻲ‬
‫‪٧‬‬
‫ﺯﺍﺋﺪﺓ ﺗﺪﻝ ﻋﻠﻰ ﺍﻟﺘﻮﻛﻴﺪ‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٢٦٣ -٢٥٨ /١ ) .‬‬

‫‪ -٢‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٢٦٠ /١ ) .‬ﻣﺮﱘ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ٢٦‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻓﻜﹸﻠﻲ ﻭﺍﺷـﺮﰊ‬
‫ﺴﻴﹰﺎ (‪.‬‬
‫ﺻ ‪‬ﻮﻣﹰﺎ ﻓﻠﻦ ﹸﺃﻛﹼﻠﻢ ﺍﻟﻴﻮ ‪‬ﻡ ِﺇﻧ ِ‬
‫ﺕ ﻟﻠﺮﲪ ِﻦ ‪‬‬
‫ﻭﻗ ‪‬ﺮﻱ ‪‬ﻋﻴﻨﹰﺎ ﻓِﺈ ‪‬ﻣﺎ ‪‬ﺗ ‪‬ﺮ‪‬ﻳ ‪‬ﻦ ِﻣ ‪‬ﻦ ﺍﻟﺒﺸ ِﺮ ﺃ ‪‬ﺣﺪﹰﺍ ﻓ ﹸﻘﻮﱄ ِﺇﱐ ﻧ ﹾﺬﺭ ‪‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،( ٢٦٨ -٢٦٧ /١ ) .‬ﻭﺭﺻﻒ ﺍﳌﺒﺎﱐ‪ ،‬ﺍﳌﺎﻟﻘﻲ‪ ) .‬ﺹ ‪ ،( ١٨٣‬ﻭﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑـﻦ‬
‫ﻫﺸﺎﻡ‪ ،( ٥٩ /١ ) .‬ﻭﺍﳉﲎ ﺍﻟﺪﺍﱐ‪ ،‬ﺍﳌﺮﺍﺩﻱ‪ ) .‬ﺹ ‪.( ٥٢٨‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺍﻹﻳﻀﺎﺡ ﺍﻟﻌﻀﺪﻱ‪ ،‬ﺃﺑﻮ ﻋﻠﻲ ﺍﳊﺴﻦ ﺑﻦ ﺃﲪﺪ ﺍﻟﻔﺎﺭﺳﻲ‪ ،‬ﺗﺢ ﺣﺴﻦ ﺷﺎﺫﱄ ﻓﺮﻫﻮﺩ‪ ،‬ﺩﺍﺭ ﺍﻟﻌﻠـﻮﻡ ﻟﻠﻄﺒﺎﻋـﺔ‬
‫ﻭﺍﻟﻨﺸﺮ‪ ،‬ﻁ‪١٤٠٨ ،٢‬ﻫـ‪١٩٨٨ -‬ﻡ‪ ) .‬ﺹ ‪.( ٢٩٧‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪.( ٥٩ /١ ) .‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﺘﺴﻬﻴﻞ‪ ،‬ﺍﺑﻦ ﻣﺎﻟﻚ‪.( ٣٤٤ /٣ ) .‬‬
‫‪ -٧‬ﻳﻨﻈﺮ‪ :‬ﺣﺮﻭﻑ ﺍﳌﻌﺎﱐ‪ ،‬ﺍﻟﺰﺟﺎﺟﻲ‪ ) .‬ﺹ ‪ ،( ٦٣‬ﻭ ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑـﺸﺎﺫ‪ ،( ٢٦٠ /١ ) .‬ﻭﻣﻐـﲏ‬
‫ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ،( ٥٩ /١ ) .‬ﻭﺍﳉﲎ ﺍﻟﺪﺍﱐ‪ ،‬ﺍﳌﺮﺍﺩﻱ‪ ) .‬ﺹ ‪.( ٥٣٤‬‬
‫‪٢١٠‬‬
‫ﻭ) ﺗ ‪‬ﺮ‪‬ﻳ ‪‬ﻦ ( ﻓﻌﻞ ﻣﻀﺎﺭﻉ ﻓﻌﻞ ﺍﻟﺸﺮﻁ‪ ،‬ﻭﻗﺪ ﺣ‪‬ﺬﻓﺖ ﻣﻨﻪ ﻧﻮﻥ ﺍﻹﻋﺮﺍﺏ‪ ،‬ﻭﺑ‪‬ﲏ ﺍﻟﻔﻌﻞ ﻟﺪﺧﻮﻝ‬
‫‪١‬‬
‫ﻧﻮﻥ ﺍﻟﺘﻮﻛﻴﺪ ﺍﻟﺜﻘﻴﻠﺔ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﻗﺪ ﺃﹸﺩﺧﻠﺖ ﻧﻮﻥ ﺍﻟﺘﻮﻛﻴﺪ ﺍﻟﺜﻘﻴﻠﺔ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ) ﺗﺮﻳﻦ ( ﻟﻠﺘﻔﺮﻳﻖ ﺑﲔ ) ﺇﻣ‪‬ﺎ ( ﺍﻟﺸﺮﻃﻴﺔ‪ ،‬ﻭﺑﲔ‬
‫‪٢‬‬
‫) ﺇﻣﺎ ( ﺍﻟﱵ ﻟﻠﺘﺨﻴﲑ‪ ،‬ﰲ ﳓﻮ‪ :‬ﻛﹸﻞ ﺇﻣﺎ ﲤﺮﹰﺍ ﻭﺇﻣﺎ ﲰﻜ ﹰﺔ‪.‬‬
‫ﻭ) ﺇﻣﺎ ( ﺍﻟﱵ ﻟﻠﺘﺨﻴﲑ ﻫﻲ ﻭﺍﺣﺪﺓ ﻣﻦ ﺃﺭﺑﻌﺔ ﻣﻌﺎ ٍﻥ ﺫﻛﺮﻫﺎ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻟـ) ﺇﻣﺎ ( ﺍﳌﻜﺴﻮﺭﺓ‬
‫ﺍﳌﻜﺮﺭﺓ ﺍﻟﻌﺎﻃﻔﺔ‪.‬‬
‫‪٣‬‬
‫ﻭﻳﻜﻮﻥ ﺍﻟﺘﺨﻴﲑ ﰲ ﺍﻷﻭﺍﻣﺮ ﻓﻴﻤﺎ ﺃﺻﻠﻪ ﺍﳊﻆ‪ ،‬ﳓﻮ‪ :‬ﺧ ﹾﺬ ﺇﻣﺎ ﺩﻳﻨﺎﺭﹰﺍ ﻭﺇﻣﺎ ﺩﺭﳘﹰﺎ‪.‬‬
‫ﻭﺍﳌﻌﲎ ﺍﻟﺜﺎﱐ ﻟـ) ﺇﻣﺎ ( ﺃﻥ ﺗﻜﻮﻥ ﻟﻠﺸﻚ ﰲ ﺍﳋﱪ ﺃﻭ ﻋﺪﻡ ﺍﻟﻌﻠﻢ ﺑﻪ‪ ،‬ﳓﻮ‪ :‬ﺟﺎﺀﱐ ﺇﻣﺎ ﺯﻳـ ‪‬ﺪ‬
‫ﻭﺇﻣﺎ ﻋﻤﺮﻭ‪.‬‬
‫ﻭﺍﳌﻌﲎ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ) ﺇﻣﺎ ( ﺍﳌﻜﺴﻮﺭﺓ ﺍﻟﻌﺎﻃﻔﺔ ﻟﻺﺑﺎﺣﺔ‪ ،‬ﻭﺗﻜﻮﻥ ﻓﻴﻤﺎ ﻟـﻴﺲ ﺃﺻـﻠﻪ‬
‫ﺍﳊﻆ‪ ،‬ﳓﻮ‪ :‬ﺗﻌﻠﹼﻢ ﺇﻣﺎ ﻓﻘﻬﹰﺎ ﻭﺇﻣﺎ ﳓﻮﹰﺍ‪.‬‬
‫ﻭﺍﻟﻔﺮﻕ ﺑﲔ ) ﺇﻣﺎ ( ﺍﻟﺘﺨﻴﲑﻳﺔ‪ ،‬ﻭ) ﺇﻣﺎ ( ﺍﻹﺑﺎﺣﻴﺔ‪ ،‬ﺃﻥ ﺍﳌﺄﻣﻮﺭ ﻟﻪ ﺃﻥ ﳚﻤﻊ ﺑﲔ ﺍﻟـﺸﻴﺌﲔ ﰲ‬
‫ﺍﻹﺑﺎﺣﺔ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﺫﻟﻚ ﰲ ﺍﻟﺘﺨﻴﲑ‪.‬‬
‫ﻭﺍﳌﻌﲎ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ) ﺇﻣﺎ ( ﻟﻺ‪‬ﺎﻡ‪ ،‬ﻭﻫﻲ ﻣﺜﻞ ﺍﻟﺸﻚ‪ ،‬ﺇﻻ ﺃﻥ ﺍﳌﺨﱪ ﰲ ﺍﻟﺸﻚ ﻻ ﻳﻌﻠﻢ‬
‫ﻣﻦ ﻓﻌﻞ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﰲ ﺍﻹ‪‬ﺎﻡ ﻳﻌﻠﻤﻪ‪ ،‬ﻭﺇﳕﺎ ﺃﺭﺍﺩ ﺃﻥ ﻳﺒﻬﻢ ﻋﻠﻰ ﺍﻟﺴﺎﻣﻊ ﻟﻨﻮﻉ ﻣﻦ ﺍﳌﺼﻠﺤﺔ‪ ،‬ﻷﻥ‬
‫ﺍﻟﺸﻚ ﻭﺍﻹ‪‬ﺎﻡ ﻣﻌﻨﻴﺎﻥ ﰲ ﺍﳋﱪ‪ ٤.‬ﳓﻮ‪ :‬ﺟﺎﺀﱐ ِﺇﻣ‪‬ﺎ ﺯﻳ ‪‬ﺪ ﻭﺇﻣﺎ ﻋﻤﺮﻭ‪ .‬ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻹ‪‬ﺎﻡ‪ ،‬ﻓﻬﻮ‬
‫ﻳﻌﻠﻢ ﺣﻘﻴﻘﺔ ﻣﻦ ﺍﻟﺬﻱ ﺟﺎﺀ‪ ،‬ﻭﺇﳕﺎ ﺃﺭﺍﺩ ﺃﻥ ﻳ‪‬ﺒﻬﻢ ﻋﻠﻰ ﺍﻟﺴﺎﻣﻊ ﻟﻐﺮﺽ ﻳﺮﻳﺪﻩ ﺍﳌﺘﻜﻠﻢ‪.‬‬
‫‪٦‬‬
‫ﻭﺯﺍﺩ ﺍﺑﻦ ﻫﺸﺎﻡ‪ ٥‬ﻣﻌﲎ ﺍﻟﺘﻔﺼﻴﻞ‪ ،‬ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ِ ) :‬ﺇﻣ‪‬ﺎ ﺷ‪‬ﺎ ِﻛ ‪‬ﺮﹰﺍ ﻭِﺇﻣ‪‬ﺎ ﹶﻛ ﹸﻔﻮ ‪‬ﺭﹰﺍ (‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﻣﻨﺎﺯﻝ ﺍﳊﺮﻭﻑ‪ ،‬ﺍﻟﺮﻣﺎﱐ‪ ) .‬ﺹ ‪ ،( ٢٨‬ﻭﺍﳋﺼﺎﺋﺺ‪ ،‬ﺍﺑﻦ ﺟـﲏ‪ ،( ١٠٩ /٣ ) .‬ﻭﺍﻟﺘﺒﻴـﺎﻥ‪ ،‬ﺍﻟﻌﻜـﱪﻱ‪.‬‬
‫) ‪.( ٨٧٢ /٢‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺍﻷﺯﻫﻴﺔ‪ ،‬ﺍﳍﺮﻭﻱ‪ ) .‬ﺹ ‪ ،( ١٤٣‬ﻭﺭﺻﻒ ﺍﳌﺒﺎﱐ‪ ،‬ﺍﳌﺎﻟﻘﻲ‪ ) .‬ﺹ ‪.( ١٨٤‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٢٦٠ /١ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،( ٢٦٠ /١ ) .‬ﻭﺍﻷﺯﻫﻴﺔ‪ ،‬ﺍﳍﺮﻭﻱ‪ ) .‬ﺹ ‪ ،( ١٤٣ -١٣٩‬ﻭﺍﳌﻔﺼﻞ‪،‬‬
‫ﺍﻟﺰﳐﺸﺮﻱ‪ ) .‬ﺹ ‪ ،( ٣٠٥‬ﻭﺭﺻﻒ ﺍﳌﺒﺎﱐ‪ ،‬ﺍﳌـﺎﻟﻘﻲ‪ ) .‬ﺹ ‪ ،( ١٨٤ -١٨٣‬ﻭﻣﻐـﲏ ﺍﻟﻠﺒﻴـﺐ‪ ،‬ﺍﺑـﻦ ﻫـﺸﺎﻡ‪.‬‬
‫) ‪ ،( ٦١ -٦٠ /١‬ﻭﺍﳉﲎ ﺍﻟﺪﺍﱐ‪ ،‬ﺍﳌﺮﺍﺩﻱ‪ ) .‬ﺹ ‪.( ٥٣٠‬‬
‫‪ -٥‬ﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ .( ٦٠ /١ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺍﳉﲎ ﺍﻟﺪﺍﱐ‪ ،‬ﺍﳌﺮﺍﺩﻱ‪ ) .‬ﺹ ‪.( ٥٣٠‬‬
‫‪ -٦‬ﺍﻹﻧﺴﺎﻥ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ٣‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﺇﻧﺎ ﻫﺪﻳﻨﺎ ‪‬ﻩ ﺍﻟﺴﺒﻴ ﹶﻞ ِﺇ ‪‬ﻣﺎ ‪‬ﺷﺎﻛﺮﹰﺍ ﻭِﺇﻣ‪‬ﺎ ﻛﻔﹸﻮﺭﹰﺍ (‪.‬‬
‫‪٢١١‬‬
‫ﻭﺍﻟﺘﻔﺼﻴﻞ ﻳﻜﻮﻥ ﰲ ﺑﻴﺎﻥ ﺍﳍﺪﺍﻳﺔ ﰲ ﺃﻭﻝ ﺍﻵﻳﺔ ) ﹶﺇﻧ‪‬ﺎ ﻫﺪﻳﻨﺎ ‪‬ﻩ (‪ ،‬ﺃﻱ‪ :‬ﻛﺘﺒﻨـﺎ ﻟـﻪ ﺍﳍﺪﺍﻳـﺔ ﰲ‬
‫ﺍﳊﺎﻟﺘﲔ‪ ،‬ﻓﺈﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺷﺎﻛﺮﺃ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻛﻔﻮﺭﹰﺍ‪.‬‬

‫‪١‬‬
‫ﺻﻠﱠﻰ ‪.‬‬
‫ﻕ ﻭ‪‬ﻻ ‪‬‬
‫ﺻﺪ‪ ‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻓﹶﻼ ‪‬‬
‫ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﰲ ﺳﻴﺎﻕ ﺣﺪﻳﺜﻪ ﻋﻦ ) ﻻ ( ﺍﻟﻌﺎﻃﻔﺔ‪ ،‬ﻭﺃﻗﺴﺎﻣﻬﺎ‪.‬‬
‫ﻭ) ﻻ ( ﰲ ﺍﻵﻳﺔ ﺩﺧﻠﺖ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﺍﳌﺎﺿﻲ ﻓﺠﺎﺀﺕ ﲟﻌﲎ ) ﱂ (‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻓﻠﻢ ﻳـﺼﺪﻕ‬
‫‪٢‬‬
‫ﻭﱂ ﻳﺼ ﱢﻞ‪ .‬ﻭﻫﻮ ﺭﺃﻱ ﺍﳉﻤﻬﻮﺭ‪.‬‬
‫ﻭﺟﻌﻞ ﺃﺑﻮ ﺍﻟﺒﻘﺎﺀ ﻭﺍﳌﺎﻟﻘﻲ ﺍﻟﺘﻘﺪﻳﺮ ﰲ ﺍﻵﻳﺔ‪ :‬ﻣﺎ ﺻﺪ‪‬ﻕ ﻭﻣﺎ ﺻﻠﻰ‪ ٣.‬ﻓﻬﻤﺎ ﺟﻌﻼ ) ﻣﺎ ( ﲟﻌﲎ‬
‫‪٤‬‬
‫) ﻣﺎ ( ﺍﻟﻨﺎﻓﻴﺔ‪ .‬ﻭﻣﻦ ﺫﻟﻚ ﺷﻌﺮﹰﺍ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫‪‬ﻭﹶﺃﻱ‪ ‬ﻋ ‪‬ﺒـ ٍﺪ ﻟﹼﻚ‪ ‬ﻻ ﹶﺃﹶﻟﻤ‪‬ﺎ ‪.‬‬ ‫ﹶﺇ ﹾﻥ ﺗ ‪‬ﻐ ِﻔ ِﺮ ﺍﻟﻠﹼ ‪‬ﻬﻢ‪ ‬ﺗ ‪‬ﻐ ِﻔ ‪‬ﺮ ‪‬ﺟﻤ‪‬ﺎ‬
‫‪٥‬‬
‫ﻭﻗﻮﻟﻪ‪ ) :‬ﻻ ﺃﳌﹼﺎ ( ﺃﻱ‪ :‬ﻣﺎ ﺃﳌﹼﺎ‪ .‬ﺃﻭ ﻋﻠﻰ ﺍﻟﺘﻘﺪﻳﺮ ﺍﻵﺧﺮ‪ :‬ﱂ ﻳ‪‬ﻠﻢ‪ .‬ﺃﻱ‪ :‬ﱂ ‪‬ﻳﻠِﻢ ﺑﺎﻟﺬﻧﻮﺏ‪.‬‬
‫‪٦‬‬
‫ﻭ) ﻻ ( ﰲ ﺍﻵﻳﺔ ﻧﺎﻓﻴﺔ‪ ،‬ﻭﻫﻲ ﺗﺪﺧﻞ ﻋﻠﻰ ﺍﳌﺎﺿﻲ ﻗﻠﻴﻼﹰ‪ ،‬ﻭﺍﻷﻛﺜﺮ ﺣﻴﻨﺌﺬ ﺃﻥ ﺗﻜﻮﻥ ﻣﻜﺮﺭﺓ‪.‬‬
‫ﻭﻫﻲ ﺃﺣﺪ ﺃﻗﺴﺎﻡ ﻛﺜﲑﺓ ﺫﻛﺮ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺑﻌﻀﹰﺎ ﻣﻨﻬﺎ‪ .‬ﻭﻣﻨﻬﺎ ﺃﻥ ﺗﻜﻮﻥ ﻋﺎﻃﻔﺔ ﺑﲔ ﺍﻹﳚﺎﺏ‪،‬‬
‫ﳓﻮ‪ :‬ﻗﺎﻡ ﺯﻳ ‪‬ﺪ ﻻ ﻋﻤﺮﻭ‪.‬‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٢٦٣ /١ ) .‬ﺍﻟﻘﻴﺎﻣﺔ‪ :‬ﺍﻵﻳﺔ ) ‪.( ٣١‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺍﳉﻤﻞ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﺍﻟﻔﺮﺍﻫﻴﺪﻱ‪ ) .‬ﺹ ‪ ،( ٣٢١‬ﻭﺍﻷﺻﻮﻝ‪ ،‬ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ‪ ،(٦٠ /٢ ) .‬ﻭﺇﻋـﺮﺍﺏ ﺍﻟﻘـﺮﺁﻥ‪،‬‬
‫ﺍﻟﻨﺤﺎﺱ‪ ،( ٢٣٠ /٥ ) .‬ﻭﺍﻷﺯﻫﻴﺔ‪ ،‬ﺍﳍﺮﻭﻱ‪ ) .‬ﺹ ‪ ،( ١٥٧‬ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺍﻷﻧﺒﺎﺭﻱ‪ ،( ٧٦ /١ ) .‬ﻭﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ‬
‫ﻳﻌﻴﺶ‪.( ١٠٩ /١ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ ،( ١٢٥٥ /٢ ) .‬ﻭﺭﺻﻒ ﺍﳌﺒﺎﱐ‪ ،‬ﺍﳌﺎﻟﻘﻲ‪ ) .‬ﺹ ‪.( ٣٣١‬‬
‫‪ -٤‬ﻫﻮ ﺃﻣﻴﺔ ﺑﻦ ﺃﰊ ﺍﻟﺼﻠﺖ‪ .‬ﻭﺍﻟﺒﻴﺖ ﻣﻦ ﺷﻮﺍﻫﺪ ‪ :‬ﺣﺮﻭﻑ ﺍﳌﻌﺎﱐ‪ ،‬ﺍﻟﺰﺟﺎﺟﻲ‪ ) .‬ﺹ ‪ ،( ٨‬ﻭﺍﻷﺯﻫﻴـﺔ‪ ،‬ﺍﳍـﺮﻭﻱ‪.‬‬
‫) ﺹ ‪ ،( ١٥٨‬ﻭﻧﺴﺒﻪ ﻷﰊ ﺧﺮﺍﺵ ﺍﳍﺬﱄ‪ .‬ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪.( ٧٦ /١ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺍﻷﺯﻫﻴﺔ‪ ،‬ﺍﳍﺮﻭﻱ‪ ) .‬ﺹ ‪.( ١٥٨‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺍﳉﲎ ﺍﻟﺪﺍﱐ‪ ،‬ﺍﳌﺮﺍﺩﻱ‪ ) .‬ﺹ ‪.( ٢٩٧‬‬
‫‪٢١٢‬‬
 ‫ﻣﺒﺤﺚ ﺣﺮﻭﻑ ﺍﳉﻮﺍﺏ‪:‬‬

‫ﺗﻨﺎﻭﻝ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺣﺮﻭﻑ ﺍﳉﻮﺍﺏ‪ ،‬ﻭﺟﻌﻠﻬﺎ ﺳﺘﺔ‪ ،‬ﻭﺫﻛﺮ ﺃﺣﻜﺎﻣﻬﺎ‪ ،‬ﻭﻫﻲ‪ :‬ﻧﻌ‪‬ﻢ‪ ،‬ﻭ‪‬ﺑﻠـﻰ‪،‬‬
‫‪١‬‬
‫ﻭﺇﻱ‪ ،‬ﻭﺟ ِﲑ ﰲ ﺍﻟﻘﺴﻢ‪ ،‬ﻭﹶﺃ ‪‬ﺟﻞ‪ ،‬ﻭِﺇ ﹼﻥ ﰲ ﺃﺣﺪ ﺃﻗﺴﺎﻣﻬﺎ‪ .‬ﻭﻫﻲ ﺣﺮﻭﻑ ﻣﻌﻨﺎﻫﺎ ﰲ ﻏﲑﻫـﺎ‪.‬‬
‫ﻭﺍﺳﺘﺸﻬﺪ ﻋﻠﻴﻬﺎ ﺑﺜﻼﺛﺔ ﺷﻮﺍﻫﺪ ﻗﺮﺁﻧﻴﺔ‪.‬‬

‫‪٢‬‬
‫ﺖ ِﺑ ‪‬ﺮﺑ‪ ‬ﹸﻜ ‪‬ﻢ ﻗﹶﺎﻟﹸﻮﺍ ‪‬ﺑﻠﹶﻰ ‪.‬‬
‫ﺴ ‪‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﹶﺃﹶﻟ ‪‬‬

‫ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﻠﻰ ) ﺑﻠﻰ ( ﺍﻟﱵ ﻣﻌﻨﺎﻫﺎ ﺍﻹﳚﺎﺏ ﺑﻌـﺪ ﻧﻔـﻲ ﺃﻭ‬
‫ﺍﺳﺘﻔﻬﺎﻡ‪ ،‬ﻓﺎﻟﻨﻔﻲ ﺍ‪‬ﺮﺩ‪ ،‬ﳓﻮ‪ :‬ﻣﺎ ﻗﺎﻡ ﺯﻳﺪ‪ ،‬ﻓﻴﻘﺎﻝ‪ :‬ﺑﻠﻰ‪ .‬ﻭﺍﻟﻨﻔﻲ ﺍﳌﻘﺮﻭﻥ ﺑﺎﺳﺘﻔﻬﺎﻡ ﺣﻘﻴﻘـﻲ‪،‬‬
‫‪٣‬‬
‫ﳓﻮ‪ :‬ﺃﻟﻴﺲ ﺯﻳ ‪‬ﺪ ﻗﺎﺋﻤﺎﹰ‪ ،‬ﻓﻴﻘﺎﻝ‪ :‬ﺑﻠﻰ‪ ،‬ﻭﺍﳌﻌﲎ‪ :‬ﻗﺎﻡ ﺯﻳ ‪‬ﺪ‪.‬‬
‫ﻭ) ﺑﻠﻰ ( ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﻗﻌﺖ ﺟﻮﺍﺑﹰﺎ ﰲ ﺍﻹﳚﺎﺏ ﺑﻌﺪ ﻧﻔﻲ ﺍﻗﺘﺮﻥ ﺑﺎﺳﺘﻔﻬﺎﻡ ﰲ ) ﺃﻟﺴﺖ (‪،‬‬
‫‪٤‬‬
‫ﻭﺍﳌﻌﲎ‪ :‬ﺑﻠﻰ ﺃﻧﺖ ﺭﺑ‪‬ﻨﺎ‪ .‬ﻭﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻻﺳﺘﻔﻬﺎﻡ – ﻫﻨﺎ‪ -‬ﺍﻟﺘﻘﺮﻳﺮ‪.‬‬
‫ﻭﻻ ﻳﺼﺢ ﺍﳉﻮﺍﺏ ﺑـ) ﻧﻌﻢ ( ﻋﻦ ﺍﻟﻨﻔﻲ ﺍ‪‬ﺮﺩ‪ ،‬ﺃﻭ ﺍﳌﻘﺮﻭﻥ ﺑﺎﻻﺳﺘﻔﻬﺎﻡ‪ ،‬ﻷﻥ ) ﻧﻌﻢ ( ﺗﻜﻮﻥ‬
‫ﺗﺼﺪﻳﻘﹰﺎ ﻟﻠﻤﺨﱪ ﰲ ﺍﻹﳚﺎﺏ ﻭﺍﻟﻨﻔﻲ‪ ،‬ﻓﺈﺫﺍ ﻗﻴﻞ‪ :‬ﻟﻴﺲ ﻟﻚ ﻋﻨﺪﻱ ﻭﺩﻳﻌﺔ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﳉﻮﺍﺏ‪:‬‬
‫‪٥‬‬
‫) ﻧﻌﻢ (‪ ،‬ﻓﻬﻮ ﺗﺼﺪﻳﻖ ﻟﻘﻮﻟﻪ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ‪ ) :‬ﺑﻠﻰ ( ﻛﺎﻥ ﺇﳚﺎﺑﹰﺎ ﳌﺎ ﻧﻔﻰ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ) :‬ﻭﻟﻮ ﻛﺎﻥ ﻫﺎﻫﻨﺎ ) ﻧﻌﻢ (‪ -‬ﻳﻌﲏ ﺍﳉﻮﺍﺏ ﰲ ﺍﻵﻳﺔ‪ -‬ﻛﺎﻥ ﻛﻔﺮﹰﺍ ﻣﻌﺎﺫ ﺍﷲ‪،‬‬
‫ﺇﳕﺎ ﺃﺧﺮﺝ ﺍﳉﻮﺍﺏ ﺇﳚﺎﺑﹰﺎ ﻭﺗﻘﺮﻳﺮﹰﺍ (‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٢٦٣ /١ ) .‬‬

‫‪ -٢‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٢٦٤ /١ ) .‬ﺍﻷﻋﺮﺍﻑ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ١٧٢‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻭِﺇ ﹾﺫ ﹶﺃ ‪‬ﺧ ﹶﺬ‬
‫ﺖ ِﺑ ‪‬ﺮ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﻗﹶﺎﻟﹸﻮﺍ ‪‬ﺑﻠﹶﻰ ‪‬ﺷ ِﻬ ‪‬ﺪﻧ‪‬ﺎ ﹶﺃ ﹾﻥ ‪‬ﺗﻘﹸﻮﻟﹸﻮﺍ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ‬
‫ﺴ ‪‬‬
‫ﺴ ِﻬ ‪‬ﻢ ﹶﺃﹶﻟ ‪‬‬
‫ﻚ ِﻣ ‪‬ﻦ ‪‬ﺑﻨِﻲ ﺁ ‪‬ﺩ ‪‬ﻡ ِﻣ ‪‬ﻦ ﹸﻇﻬ‪‬ﻮ ِﺭ ِﻫ ‪‬ﻢ ﹸﺫ ‪‬ﺭ‪‬ﻳ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﺷ ‪‬ﻬ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ﻋ‪‬ﻠﹶﻰ ﹶﺃ‪‬ﻧ ﹸﻔ ِ‬
‫‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﲔ(‪.‬‬‫ِﺇﻧ‪‬ﺎ ﹸﻛﻨ‪‬ﺎ ‪‬ﻋ ‪‬ﻦ ‪‬ﻫﺬﹶﺍ ﻏﹶﺎِﻓِﻠ ‪‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺭﺻﻒ ﺍﳌﺒﺎﱐ‪ ،‬ﺍﳌﺎﻟﻘﻲ‪ ) .‬ﺹ ‪ ،( ٢٣٤‬ﻭﺍﳉﲎ ﺍﻟﺪﺍﱐ‪ ،‬ﺍﳌﺮﺍﺩﻱ‪.( ٤٢١ -٤٢٠ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪ ،( ١٦١ /٢ ) .‬ﻭﺍﻟﺼﺎﺣﱯ‪ ،‬ﺍﺑﻦ ﻓﺎﺭﺱ‪ ) .‬ﺹ ‪ ،( ٥١‬ﻭﺍﻟﻜﺸﺎﻑ‪ ،‬ﺍﻟﺰﳐـﺸﺮﻱ‪.‬‬
‫) ‪ ،( ١٧٦ /٢‬ﻭﺍﻟﺘﻮﻃﺌﺔ‪ ،‬ﺍﻟﺸﻠﻮﺑﻴﲏ‪ ) .‬ﺹ ‪ ،( ٣٥٥‬ﻭﺍﻟﱪﻫﺎﻥ‪ ،‬ﺍﻟﺰﺭﻛﺸﻲ‪ ،( ٣٣٤ /٢ ) .‬ﻭﺟﻌﻞ ﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﺃﻧﺎ ﺭﺑﻜﻢ‪.‬‬
‫ﻭﰲ ﻣﻮﺿﻊ ﺁﺧﺮ‪ :‬ﺃﻧﺖ ﺭﺑ‪‬ﻨﺎ‪ .‬ﺍﻟﱪﻫﺎﻥ‪.( ٢٦٢ – ٢٦١ /٤ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ،( ١١٣ /١ ) .‬ﻭﺍﳉﲎ ﺍﻟﺪﺍﱐ‪ ،‬ﺍﳌﺮﺍﺩﻱ‪ ) .‬ﺹ ‪.( ٤٢٢‬‬
‫‪٢١٣‬‬
‫ﻭﻫﻮ ﻳﺮﻳﺪ ﺃﻥ ﺍﻟﻨﻔﻲ ﺇﺫﺍ ﺃﺟﻴﺐ ﺑـ) ﻧﻌﻢ (‪ ،‬ﻛﺎﻥ ﺗﺼﺪﻳﻘﹰﺎ ﻟﻪ‪ ،‬ﻓﻜﺄ‪‬ﻢ ﰲ ﺟﻮﺍ‪‬ﻢ ﺑـ) ﻧﻌﻢ (‬
‫ﺃﻗﺮﻭﺍ ﺑﺄﻧﻪ ﻟﻴﺲ ﺑﺮ‪‬ﻢ‪.‬‬
‫ﻭﻗﺪ ﺗﻘﻊ ) ﻧﻌﻢ ( ﰲ ﺟﻮﺍﺏ ﺍﻟﻨﻔﻲ ﺍﳌﺼﺎﺣﺐ ﻷﺩﺍﺓ ﺍﻻﺳﺘﻔﻬﺎﻡ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﺇﳚﺎﺏ ﺍﻟﻨﻔﻲ ﺇﺫﺍ ﺃﻣﻦ‬
‫‪١‬‬
‫ﺍﻟﻠﺒﺲ‪ ،‬ﲝﻴﺚ ﻳﻜﻮﻥ ﺍﻟﺘﻘﺪﻳﺮ ﰲ ﺍﳌﻌﲎ ﺇﳚﺎﺑﹰﺎ‪.‬‬
‫‪٢‬‬
‫ﻭﻣﻨﻪ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ــﺎ ﺗ ‪‬ﺪﺍِﻧـﻲ‬
‫ﻭِﺇﻳ‪‬ﺎ‪‬ﻧﺎ ﹶﻓ ﹶﺬﺍ ‪‬ﻙ ِﺑﻨ َ‬ ‫ﺠ ‪‬ﻤـ ‪‬ﻊ ﺃﻡ‪ ‬ﻋ ‪‬ﻤـﺮ ٍﻭ‬
‫ﷲ ‪‬ﻳ ‪‬‬
‫ﺲﺍ ُ‬
‫ﺃﹶﻟ ‪‬ﻴ ‪‬‬
‫ـﻲ ‪.‬‬
‫ﻭﻳ ‪‬ﻌﻠﹸﻮ ‪‬ﻫﺎ ﺍﻟﻨ‪ ‬ﻬﺎ ‪‬ﺭ ﹶﻛ ‪‬ﻤﺎ ‪‬ﻋﻼﻧ ِ‬ ‫ﻧ ‪‬ﻌ ‪‬ﻢ ‪‬ﻭ‪‬ﺗﺮﻯ ﺍ ِﳍـﻼ ﹶﻝ ﹶﻛ ‪‬ﻤﺎ ﹶﺃ ِﺭﺍ ‪‬ﻩ‬

‫ﻓـ) ﻧﻌﻢ ( ﰲ ﺍﻟﺒﻴﺖ ﺟﺎﺀﺕ ﻟﺘﺼﺪﻳﻖ ﺍﳋﱪ ﺍﳌﺜﺒﺖ ﺍﳌﺆﻭﻝ ﺑﻪ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻣﻊ ﺍﻟﻨﻔﻲ‪ .‬ﻭﻛـﺄﻥ‬
‫ﺍﻟﺸﺎﻋﺮ ﺃﺟﺎﺏ ﻗﻮﻟﻪ ) ﺃﻟﻴﺲ ( ﺑـ ) ﻧﻌﻢ ( ﻣﺮﺍﻋﺎﺓ ﻟﻠﻤﻌﲎ‪ ،‬ﻷﻧﻪ ﺇﳚﺎﺏ‪.‬‬
‫ﻭﻗﺪ ‪‬ﺗﺆِﻝ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ ﺑﺄﻥ ﻧﻌﻢ ﺟﻮﺍﺏ ﻟﻐﲑ ﻣﺬﻛﻮﺭ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻗﺪﺭﻩ ﺍﻟﺸﺎﻋﺮ ﰲ ﺍﻋﺘﻘﺎﺩﻩ ﻣـﻦ‬
‫ﺃﻥ ﺍﻟﻠﻴﻞ ﳚﻤﻌﻪ ﻭﺃﻡ ﻋﻤﺮﻭ‪ .‬ﻭﻗﺪ ﺟﺎﺯ ﺫﻟﻚ ﻷﻣﻦ ﺍﻟﻠﺒﺲ‪ ،‬ﻟﻌﻠﻤﻪ ﺃ ﹼﻥ ﻛ ﹼﻞ ﺃﺣ ٍﺪ ﻳﻌﻠ ‪‬ﻢ ﺃﻥ ﺍﻟﻠﻴـﻞ‬
‫ﳚﻤﻌﻪ ﻭﺃﻡ ﻋﻤﺮﻭ‪ ٣.‬ﺃﻭ ﺃﻥ ﻳﻜﻮﻥ ﺟﻮﺍﺑﹰﺎ ﳌﺎ ﺑﻌﺪﻩ‪ -‬ﺃﻱ ﺟﻮﺍﺑﹰﺎ ﻟﻘﻮﻟﻪ‪ :‬ﻭﺃﺭﻯ ﺍﳍﻼﻝ‪ -‬ﻓﻘـﺪﻡ‬
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‫ﻋﻠﻴﻪ‪.‬‬
‫ﻭﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ) ﺑﻠﻰ ( ﻻ ﺗﺄﰐ ﺇﻻ ﺑﻌﺪ ﻧﻔﻲ‪ ،‬ﻭ) ﻧﻌﻢ ( ﻳﺼﺢ ﺃﻥ ﺗـﺄﰐ ﺑﻌـﺪ ﺍﻟﻨﻔـﻲ‬
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‫ﻭﺍﻹﳚﺎﺏ‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻘﺮﺏ‪ ،‬ﺍﺑﻦ ﻋﺼﻔﻮﺭ ﺍﻷﺷﺒﻴﻠﻲ‪ ،‬ﺗﺢ ﻋﺎﺩﻝ ﺃﲪﺪ ﻋﺒﺪﺍﳌﻮﺟﻮﺩ ﻭﻋﻠﻲ ﳏﻤﺪ ﻣﻌﻮ‪‬ﺽ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴـﺔ‪،‬‬
‫ﺑﲑﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪١٤١٨ ،١‬ﻫـ‪١٩٩٨ -‬ﻡ‪ ) .‬ﺹ ‪ ،( ٣٧٢‬ﻭﺍﳉﲎ ﺍﻟﺪﺍﱐ‪ ،‬ﺍﳌﺮﺍﺩﻱ‪ ) .‬ﺹ ‪.( ٤٢٢‬‬
‫‪ -٢‬ﻫﻮ ﺟﺤﺪﺭ ﺑﻦ ﻣﺎﻟﻚ‪ .‬ﻭﺍﻟﺒﻴﺖ ﻣﻦ ﺷﻮﺍﻫﺪ‪ :‬ﺍﳌﻘﺮﺏ‪ ،‬ﺍﺑﻦ ﻋﺼﻔﻮﺭ‪ ) .‬ﺹ ‪ ،( ٣٧٣‬ﻭﺭﺻﻒ ﺍﳌﺒـﺎﱐ‪ ،‬ﺍﳌـﺎﻟﻘﻲ‪.‬‬
‫) ﺹ ‪ ،( ٤٢٧‬ﻭﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪.( ٣٤٧ /٢ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪.( ٣٤٧ /٢ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺍﳉﲎ ﺍﻟﺪﺍﱐ‪ ،‬ﺍﳌﺮﺍﺩﻱ‪ ) .‬ﺹ ‪.( ٤٢٣‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ،( ٣٤٦ /٢ ) .‬ﻭﺍﳌﻄﺎﻟﻊ ﺍﻟﺴﻌﻴﺪﺓ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪ ) .‬ﺹ ‪.( ٤٦٦‬‬
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‫ﺤﻖ‪. ‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﺇِﻱ ‪‬ﻭ ‪‬ﺭﺑ‪‬ﻲ ِﺇﻧ‪ ‬ﻪ ﹶﻟ ‪‬‬

‫ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﻠﻰ ) ﺇﻱ ( ﺍﻟﱵ ﻫﻲ ﻣﻦ ﺣﺮﻭﻑ ﺍﳉﻮﺍﺏ‪.‬‬
‫ﻭ) ﺇﻱ ( ‪ -‬ﺑﻜﺴﺮ ﺍﳍﻤﺰﺓ ﻭﺳﻜﻮﻥ ﺍﻟﻴﺎﺀ‪ -‬ﺣﺮﻑ ﺟﻮﺍﺏ ﲟﻌﲎ ) ﻧﻌﻢ (‪ ،‬ﻭﺗﻜﻮﻥ ﻟﺘـﺼﺪﻳﻖ‬
‫ﺍﳌﺨِﺒﺮ‪ ،‬ﳓﻮ‪ :‬ﻗﺎﻡ ﺯﻳﺪ‪ ،‬ﻓﻴﻘﺎﻝ‪ :‬ﺇﻱ ﻭﺍﷲ‪ ،‬ﻭﺇﻋﻼﻡ ﺍﳌﺴﺘﺨﱪ‪ ،‬ﳓﻮ‪ :‬ﻫﻞ ﻗﺎﻡ ﺯﻳ ‪‬ﺪ ؟ ﻓﻴﻘـﺎﻝ‪ :‬ﺇﻱ‬
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‫ﻭﺍﷲ‪ ،‬ﻭﻭﻋﺪ ﺍﻟﻄﺎﻟﺐ‪ ،‬ﳓﻮ‪ :‬ﺃﻛﺮ ‪‬ﻡ ﺯﻳﺪﺍﹰ‪ ،‬ﻓﻴﻘﺎﻝ‪ :‬ﺇﻱ ﻭﺍﷲ‪.‬‬
‫ﻭﻻ ﺗﻘﻊ ) ﺇﻱ ( ﰲ ﺍﻟﻜﻼﻡ ﺇﻻ ﺟﻮﺍﺑﹰﺎ ﻣﻊ ﺍﳌﻘﺴﻢ ﺑﻪ‪ ،‬ﻛﻤﺎ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‪ ،‬ﻭﻳﻜﻮﻥ ﻣﻌﻨﺎﻫـﺎ‬
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‫ﺍﻹﺛﺒﺎﺕ ﻭﺍﻟﺘﻮﻛﻴﺪ‪ ٣.‬ﺃﻣﺎ ) ﻧ ‪‬ﻌﻢ ( ﻓﺘﻜﻮﻥ ﻣﻊ ﺍﻟﻘﺴﻢ ﻭﻏﲑ ﺍﻟﻘﺴﻢ‪.‬‬
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‫ﻭﻗﺪ ﻧﻘﻞ ﺍﳌﺎﻟﻘﻲ ﺃﻥ ) ﺇﻱ ( ﺗﻜﻮﻥ ﲟﻌﲎ ) ﺣ ﹼﻘﹰﺎ ( ﰲ ﺍﳌﻌﲎ ﻻ ﰲ ﺍﻟﻠﻔﻆ‪.‬‬
‫ﺺ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻋﻠﻰ ﺃﻥ ) ﺇﻱ ( ﻓﺼﻴﺤﺔ ﺟﺪﹰﺍ ﻟﻮﻻ ﻣﺎ ﺩﺧﻞ ﻋﻠﻴﻬﺎ ﻣﻦ ﻓﺴﺎﺩ ﺍﻟﻌﺎﻣﻴـﺔ ﰲ‬ ‫ﻭﻧ ‪‬‬
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‫ﻗﻮﳍﻢ‪ِ ) :‬ﺇ‪‬ﻳﻮ‪‬ﻩ (‪.‬‬

‫ﻚ‬
‫ﺴ‪‬ﺘ‪‬ﻨِﺒﺌﹸﻮ‪‬ﻧ ‪‬‬
‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٢٦٥ /١ ) .‬ﻳﻮﻧﺲ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ٥٣‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻭﻳ‪‬ـ ‪‬‬
‫ﺠﺰِﻳ ‪‬ﻦ(‪.‬‬
‫ﺤ ‪‬ﻖ ‪‬ﻭﻣ‪‬ﺎ ﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ِﺑ ‪‬ﻤ ‪‬ﻌ ِ‬
‫ﹶﺃ ‪‬ﺣ ‪‬ﻖ ‪‬ﻫ ‪‬ﻮ ﹸﻗ ﹾﻞ ﺇِﻱ ‪‬ﻭ ‪‬ﺭﺑ‪‬ﻲ ِﺇ‪‬ﻧ ‪‬ﻪ ﹶﻟ ‪‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ،( ٧٦ /١ ) .‬ﻭ ﺍﳉﲎ ﺍﻟﺪﺍﱐ‪ ،‬ﺍﳌﺮﺍﺩﻱ‪ ) .‬ﺹ ‪ ،( ٢٣٥ -٢٣٤‬ﻭﻣﻮﺻﻞ ﺍﻟﻄﻼﺏ‪،‬‬
‫ﺍﻷﺯﻫﺮﻱ‪ ) .‬ﺹ ‪.( ١٠٤‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،( ٥٠١ -٥٠٠ /٣ ) .‬ﻭﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪ ،( ٣٣١ /٢ ) .‬ﻭﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ‬
‫ﺑﺎﺑﺸﺎﺫ‪ ،( ٢٦٥ /١ ) .‬ﻭﺭﺻﻒ ﺍﳌﺒﺎﱐ‪ ،‬ﺍﳌﺎﻟﻘﻲ‪ ) .‬ﺹ ‪ ،( ٢١٤‬ﻭﺍﳍﻤﻊ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪.( ٥٩٠ /٢ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺍﳍﻤﻊ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪.( ٥٩٠ /٢ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺭﺻﻒ ﺍﳌﺒﺎﱐ‪ ،‬ﺍﳌﺎﻟﻘﻲ‪ ) .‬ﺹ ‪.( ٢١٤‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٢٦٥ /١ ) .‬‬
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‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ِ  :‬ﺇ ﹾﻥ ‪‬ﻫﺬﹶﺍ ِﻥ ﹶﻟﺴ‪‬ﺎ ِﺣﺮ‪‬ﺍ ِﻥ ‪.‬‬

‫ﺃﻭﺭﺩ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻫﺬﻩ ﺍﻵﻳﺔ ﰲ ﺳﻴﺎﻕ ﺣﺪﻳﺜﻪ ﻋﻦ ) ٍﺇ ﹼﻥ ( ﺍﻟﱵ ﲟﻌﲎ ) ﻧﻌﻢ (‪ ،‬ﻭﻫـﻲ ﻣـﻦ‬
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‫ﺣﺮﻭﻑ ﺍﳉﻮﺍﺏ‪ ٢.‬ﻭﻫﻮ ﻗﻮﻝ ﺳﻴﺒﻮﻳﻪ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﺃﺷﻜﻠﺖ ﻋﻠﻰ ﺍﻟﻨﺤﺎﺓ ﻓﺎﺧﺘﻠﻔﻮﺍ ﰲ ﲣﺮﳚﻬﺎ‪ .‬ﻭﻓﻴﻬﺎ ﺛﻼﺙ ﻗﺮﺍﺀﺍﺕ‪ ،‬ﻭﻋﺪﺩ ﻣـﻦ‬
‫ﺍﻟﻮﺟﻮﻩ ﺍﻹﻋﺮﺍﺑﻴﺔ‪:‬‬
‫ﺃﻭ ﹰﻻ‪ :‬ﺍﻟﻘﺮﺍﺀﺓ ﺍﻷﻭﱃ‪ :‬ﻗﺮﺍﺀﺓ ﺍﳉﻤﻬﻮﺭ‪ ٤‬ﺑﺘﺸﺪﻳﺪ ﻧﻮﻥ ) ِﺇ ﹼﻥ (‪.‬‬
‫ﻭﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﺗﻜﻮﻥ ) ِﺇ ﹼﻥ ( ﺣﺮﻑ ﺟﻮﺍﺏ ﲟﻌﲎ ) ﻧﻌﻢ (‪ ،‬ﻭ) ﻫﺬﺍﻥ ( ﺑﺄﻟﻒ ﺍﻟﺘﺜﻨﻴـﺔ‪،‬‬
‫ﻭﺍﻟﻨﻮﻥ ﺍﳋﻔﻴﻔﺔ ﺍﳌﻜﺴﻮﺭﺓ ﻣﺒﺘﺪﺃ‪ ،‬ﻭ) ﺳﺎﺣﺮﺍﻥ ( ﺧﱪ‪ ،‬ﻭﺍﻟﻼﻡ ﺍﻟﺪﺍﺧﻠﺔ ﻋﻠﻰ ﺍﳋﱪ) ﻟﺴﺎﺣﺮﺍﻥ (‬
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‫ﺯﺍﺋﺪﺓ ﻏﺮﺿﻬﺎ ﺍﻟﺘﻮﻛﻴﺪ‪ ،‬ﻭﻟﻴﺴﺖ ﻟﻼﺑﺘﺪﺍﺀ‪.‬‬
‫ﻭﻗﻴﻞ ﺇﻥ ﺍﻟﻼﻡ ﰲ ﻣﻮﺿﻌﻬﺎ ﻋﻠﻰ ﻏﲑ ﺿﺮﻭﺭﺓ‪ ،‬ﻭﺃﻥ ﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻧﻌﻢ ﻫﺬﺍﻥ ﳍﻤﺎ ﺳﺎﺣﺮﺍﻥ‪ ،‬ﻓﺎﻟﻼﻡ‬
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‫ﺩﺍﺧﻠﺔ ﻋﻠﻰ ﻣﺒﺘﺪﺃ ﳏﺬﻭﻑ‪ .‬ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﺰﺟﺎﺝ‪.‬‬
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‫ﺿ ‪‬ﻌﻒ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﳉﻤﻊ ﺑﲔ ﻻﻡ ﺍﻟﺘﻮﻛﻴﺪ ﻭﺣﺬﻑ ﺍﳌﺒﺘﺪﺃ ﻛﺎﳉﻤﻊ ﺑﲔ ﻣﺘﻨﺎﻓﻴﲔ‪.‬‬ ‫ﻭ‪‬‬
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‫ﻭﻗﺪ ﺍﺳﺘﺸﻬﺪﻭﺍ ﻋﻠﻰ ﳎﻲﺀ ) ِﺇ ﹼﻥ ( ﲟﻌﲎ ) ﻧﻌﻢ ( ﺑﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﺖ‪ِ :‬ﺇﻧ‪‬ﻪ ‪.‬‬
‫ﺕ ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫‪‬ﻙ ‪‬ﻭ ﹶﻗ ‪‬ﺪ ﹶﻛِﺒ ‪‬ﺮ ‪‬‬ ‫ﺐ ﹶﻗ ‪‬ﺪ ‪‬ﻋﻼ‬
‫ﻭ‪‬ﻳ ﹸﻘ ﹾﻠ ‪‬ﻦ ‪‬ﺷ ‪‬ﻴ ‪‬‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٢٦٦ /١ ) .‬ﻃﻪ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ٦٣‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻗﹶـﺎﻟﹸﻮﺍ ِﺇ ﹾﻥ ﻫ‪‬ـﺬﹶﺍ ِﻥ‬
‫ﺤ ِﺮ ِﻫﻤ‪‬ﺎ ‪‬ﻭ‪‬ﻳ ﹾﺬ ‪‬ﻫﺒ‪‬ﺎ ِﺑ ﹶﻄﺮِﻳ ﹶﻘِﺘ ﹸﻜ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤﹾﺜﻠﹶﻰ(‪.‬‬
‫ﺴ‪‬‬‫ﺿ ﹸﻜ ‪‬ﻢ ﺑِ ِ‬
‫ﺨ ِﺮﺟ‪‬ﺎ ﹸﻛ ‪‬ﻢ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺭ ِ‬
‫ﺴﺎ ِﺣﺮ‪‬ﺍ ِﻥ ‪‬ﻳﺮِﻳﺪ‪‬ﺍ ِﻥ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﹶﻟ ‪‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٢٦٥ /١ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ .( ١٥١ /٣ ) .‬ﻭﺟﻌﻠﻬﺎ ﲟﱰﻟﺔ ﺃﺟﻞ‪.‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺴﺒﻌﺔ‪ ،‬ﺍﺑﻦ ﳎﺎﻫﺪ‪ ) .‬ﺹ ‪ ،( ٤١٩‬ﻭﺍﳊﺠﺔ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﺍﺑﻦ ﺧﺎﻟﻮﻳﻪ‪ ) .‬ﺹ ‪ ،( ٢٤٢‬ﻭﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ‬
‫ﺣﻴﺎﻥ‪.( ٢٣٨ /٦ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺍﳉﻤﻞ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﺍﻟﻔﺮﺍﻫﻴﺪﻱ‪ ) .‬ﺹ ‪ ،( ١٥٨‬ﻭﺳﺮ ﺻﻨﺎﻋﺔ ﺍﻹﻋﺮﺍﺏ‪ ،‬ﺍﺑﻦ ﺟﲏ‪ ،( ٣٨ /١ ) .‬ﻭﺍﳌـﺸﻜﻞ‪،‬‬
‫ﺍﻟﻘﻴﺴﻲ‪ ،( ٤٦٧ -٤٦٦ /٢ ) .‬ﻭﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑـﻦ ﺑﺎﺑـﺸﺎﺫ‪ ،( ٢٦٥ /١ ) .‬ﻭﺍﻟﱪﻫـﺎﻥ‪ ،‬ﺍﻟﺰﺭﻛـﺸﻲ‪.‬‬
‫) ‪ ،( ٢٢٩ /٤‬ﻭﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪.( ٣٨ /١ ) .‬‬
‫‪ -٦‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻋﺮﺍﺑﻪ‪ ،‬ﺍﻟﺰﺟﺎﺝ‪ .( ٢٩٦ /٣ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺳﺮ ﺻﻨﺎﻋﺔ ﺍﻹﻋﺮﺍﺏ‪ ،‬ﺍﺑﻦ ﺟﲏ‪.( ٣٨٠ /١ ) .‬‬
‫‪ -٧‬ﻳﻨﻈﺮ‪ :‬ﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪.( ٣٨ /١ ) .‬‬
‫‪ -٨‬ﻫﻮ ﻋﺒﺪﺍﷲ ﺑﻦ ﻗﻴﺲ ﺍﻟﺮﻗﻴﺎﺕ‪ .‬ﻭﺍﻟﺒﻴﺖ ﻣﻦ ﺷﻮﺍﻫﺪ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،( ١٥١ /٣ ) .‬ﻭﺍﻷﺻﻮﻝ‪ ،‬ﺍﺑﻦ ﺍﻟـﺴﺮﺍﺝ‪.‬‬
‫) ‪ ،( ٣٨٣ /٢‬ﻭﺣﺮﻭﻑ ﺍﳌﻌﺎﱐ‪ ،‬ﺍﻟﺰﺟﺎﺟﻲ‪ ) .‬ﺹ ‪ ،( ٥٦‬ﻭﺍﻟﻠﻤﻊ‪ ،‬ﺍﺑﻦ ﺟﲏ‪ ) .‬ﺹ ‪.( ٤٣‬‬
‫‪٢١٦‬‬
‫ﻓـ ) ِﺇ ﹼﻥ ( ﰲ ﺍﻟﺒﻴﺖ ﲟﻌﲎ ) ﻧﻌﻢ (‪ ،‬ﻭﺍﳍﺎﺀ ﰲ ) ﺇﻧﻪ ( ﻟﻠﺴﻜﺖ‪ ،‬ﻭﺗﻜﻮﻥ ﰲ ﺍﻟﻮﻗﻒ ﻟﺒﻴـﺎﻥ‬
‫ﺍﳊﺮﻛﺔ‪ ،‬ﻭﻛﺮﺍﻫﻴﺔ ﺍﺟﺘﻤﺎﻉ ﺍﻟﺴﺎﻛﻨﲔ‪ ١.‬ﻭﻗﻴﻞ ) ﺍﳍﺎﺀ ( ﺍﺳـﻢ ) ﺇ ﹼﻥ ( ﺍﳌـﺬﻛﻮﺭﺓ‪ ،‬ﻭﺍﳋـﱪ‬
‫‪٢‬‬
‫ﳏﺬﻭﻑ‪ ،‬ﻭﺍﳌﻌﲎ‪ :‬ﺇﻧﻪ ﻛﺬﻟﻚ‪.‬‬
‫ﷲ‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻫﺸﺎﻡ‪ ) :‬ﻭﺍﳉﻴﺪ ﺍﻻﺳﺘﺪﻻﻝ ﺑﻘﻮﻝ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﳌﻦ ﻗﺎﻝ ﻟﻪ‪ :‬ﻟﻌـﻦ ﺍ ُ‬
‫ﻧﺎﻗ ﹰﺔ ﲪﻠﺘﲏ ﺇﻟﻴﻚ ) ِﺇ ﹼﻥ ﻭﺭﺍﻛ‪‬ﺒﻬﺎ (‪ ،‬ﺃﻱ‪ :‬ﻧﻌﻢ ﻭﻟﻌﻦ ﺭﺍﻛﺒ‪‬ﻬﺎ‪ ،‬ﺇﺫ ﻻ ﳚﻮﺯ ﺣﺬﻑ ﺍﻻﺳﻢ ﻭﺍﳋﱪ‬
‫‪٣‬‬
‫ﲨﻴﻌﹰﺎ (‪.‬‬
‫ﻓﺎﺑﻦ ﻫﺸﺎﻡ ﻳﺮﻯ ﺍﻷﻭﱃ ﰲ ﺍﻻﺳﺘﺪﻻﻝ ﻋﻠﻰ ) ﺇ ﹼﻥ ( ﺍﻟﱵ ﲟﻌﲎ ) ﻧﻌﻢ ( ﻫﻮ ﻗﻮﻝ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ﰲ‬
‫ﻫﺬﺍ ﺍﳋﱪ ) ﺇ ﹼﻥ ﻭﺭﺍﻛ‪‬ﺒﻬﺎ (‪.‬‬
‫‪٤‬‬
‫ﻭﻗﻮﻝ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ﻫﺬﺍ ﺭﻭﺗﻪ ﻛﺜﲑ ﻣﻦ ﻛﺘﺐ ﺍﻟﻨﺤﻮ ﻭﺍﻟﺘﻔﺴﲑ‪.‬‬
‫ﻭﺭﺟ‪‬ﺢ ﺍﻟﺰﺟﺎﺝ ﻭﻗﻮﻉ ) ِﺇ ﹼﻥ ( ﲟﻌﲎ ) ﻧﻌﻢ (‪ ،‬ﻭﻫﻮ ﺭﺃﻱ ﺍﺳﺘﺤﺴﻨﻪ ﺷﻴﺨﻪ ﺍﻟﻔﺮﺍﺀ‪ .‬ﻗـﺎﻝ‪:‬‬
‫) ﻭﺍﻟﺬﻱ ﻋﻨﺪﻱ‪ -‬ﻭﺍﷲ ﺃﻋﻠﻢ‪ -‬ﻭﻛﻨﺖ ﻋﺮﺿﺘﻪ ﻋﻠﻰ ﻋﺎﳌﻴﻨﺎ‪ -‬ﳏﻤﺪ ﺑﻦ ﻳﺰﻳﺪ‪ ،‬ﻭﻋﻠﻰ ﺇﲰﺎﻋﻴﻞ‬
‫ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﲪﺎﺩ ﺑﻦ ﺯﻳﺪ ﺍﻟﻘﺎﺿﻲ ﻓﻘﺒﻼﻩ‪ ،‬ﻭﺫﻛﺮﺍ ﺃﻧﻪ ﺃﺟﻮﺩ ﻣﺎ ﲰﻌﻨﺎﻩ ﰲ ﻫـﺬﺍ‪ ،‬ﻭﻫـﻮ‬
‫) ﺇ ﹼﻥ ( ﻗﺪ ﻭﻗﻌﺖ ﻣﻮﻗﻊ ) ﻧﻌﻢ (‪ ،‬ﻭﺃﻥ ﺍﻟﻼﻡ ﻭﻗﻌﺖ ﻣﻮﻗﻌﻬﺎ‪ ،‬ﻭﺃﻥ ﺍﳌﻌـﲎ‪ :‬ﻫـﺬﺍﻥ ﳍﻤـﺎ‬
‫‪٥‬‬
‫ﺳﺎﺣﺮﺍﻥ (‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺍﻷﺻﻮﻝ‪ ،‬ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ‪ ،( ٣٨٣ /٢ ) .‬ﻭﺍﻷﺯﻫﻴﺔ‪ ،‬ﺍﳍﺮﻭﻱ‪ ) .‬ﺹ ‪ ،( ٢٥٧‬ﻭﺍﳉـﲎ ﺍﻟـﺪﺍﱐ‪ ،‬ﺍﳌـﺮﺍﺩﻱ‪.‬‬
‫) ﺹ ‪.( ٣٩٩‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ،( ٣٨ /١ ) .‬ﻭﺍﳉﲎ ﺍﻟﺪﺍﱐ‪ ،‬ﺍﳌﺮﺍﺩﻱ‪ ) .‬ﺹ ‪.( ٣٩٩‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ .( ٣٨ /١ ) .‬ﻭﻳﻨﻈﺮ‪ :‬ﺭﺻﻒ ﺍﳌﺒﺎﱐ‪ ،‬ﺍﳌﺎﻟﻘﻲ‪ ) .‬ﺹ ‪ ،( ٢٠٤‬ﻭﺍﳉـﲎ ﺍﻟـﺪﺍﱐ‪ ،‬ﺍﳌـﺮﺍﺩﻱ‪.‬‬
‫) ﺹ ‪.( ٣٩٩ -٣٩٨‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺣﺮﻭﻑ ﺍﳌﻌﺎﱐ‪ ،‬ﺍﻟﺰﺟﺎﺟﻲ‪ ) .‬ﺹ ‪ ،( ٥٦‬ﻭﺍﶈﺮﺭ ﺍﻟﻮﺟﻴﺰ‪ ،‬ﺍﺑﻦ ﻋﻄﻴﺔ‪ ،( ٥٠ /٤ ) .‬ﻭﺗﻔﺴﲑ ﺍﻟـﺴﻤﻌﺎﱐ‪.‬‬
‫) ‪ ،( ٣٣٩ /٣‬ﻭﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ‪ ،( ٦٥ /٨ ) .‬ﻭﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ .( ١٥٦ /١ ) .‬ﻭﻗﺪ ﺭﻭﻯ ﺍﳋـﱪ‬
‫ﻼ‪ .‬ﻭﺍﻟﻌﺒﺎﺭﺓ ﻋﻨﺪﻩ‪ :‬ﻻ ﲪﻞ ﺍﷲ ﻧﺎﻗﺔ‪ ،‬ﺑﺪﻝ‪ :‬ﻟﻌﻦ ﺍﷲ ﻧﺎﻗﺔ‪.‬‬
‫ﻣﻔﺼ ﹰ‬
‫‪ -٥‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻋﺮﺍﺑﻪ‪ ،‬ﺍﻟﺰﺟﺎﺝ‪.( ٢٩٦ /٣ ) .‬‬
‫‪٢١٧‬‬
 ‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﺜﺎﻧﻴﺔ‪:‬‬
‫ﻭﻫﻲ ﻗﺮﺍﺀﺓ ﺣﻔﺺ ﻭﺍﺑﻦ ﻛﺜﲑ‪ ،‬ﺇﻻ ﺃﻥ ﺣﻔﺼﹰﺎ ﻗﺮﺃ ﺑﺘﺨﻔﻴﻒ ﺍﻟﻨﻮﻥ ﻣﻦ ) ﺇ ِّﻥ (‪ ،‬ﻭ) ﻫﺬﺍﻥ (‪،‬‬
‫ﻭﺍﺑﻦ ﻛﺜﲑ ﻗﺮﺃ ﺑﺘﺨﻔﻴﻒ ﻧﻮﻥ ) ِﺇ ﹼﻥ ( ‪ ،‬ﻭﺗﺸﺪﻳﺪ ﺍﻟﻨﻮﻥ ﻣﻦ ) ﻫﺬﺍﻥ (‪ ١.‬ﻓﻬﻤﺎ ﻣﺘﻔﻘﺎﻥ ﻋﻠـﻰ‬
‫ﲣﻔﻴﻒ ﻧﻮﻥ ) ﺇِﻥ ْ(‪.‬‬
‫ﻭﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﺗﻜﻮﻥ ) ﺇ ﹼﻥ ( ﳐﻔﻔﺔ ﻣﻦ ﺍﻟﺜﻘﻴﻠﺔ‪ ،‬ﻓﻬﻲ ﻣﻬﻤﻠـﺔ‪ ،‬ﰒ ﺧﻴـﻒ ﺍﻟﺘﺒﺎﺳـﻬﺎ‬
‫ﺑـ) ِﺇ ﹾﻥ ( ﺍﻟﻨﺎﻓﻴﺔ ﻓﺠﻲﺀ ﺑﺎﻟﻼﻡ ﰲ ﺍﳋﱪ ﻟﻠﺘﻔﺮﻳﻖ ﺑﻴﻨﻬﻤﺎ‪ .‬ﻭ) ﻫﺬﺍﻥ ( ﻣﺒﺘﺪﺃ‪ ،‬ﻭ) ﺳـﺎﺣﺮﺍﻥ (‬
‫‪٢‬‬
‫ﺍﳋﱪ‪.‬‬
‫ﻭﻗﻴﻞ ﺇﻥ ) ﺇ ﹾﻥ ( ﻧﺎﻓﻴﺔ ﲟﻌﲎ ) ﻣﺎ (‪ ،‬ﻭﺍﻟﻼﻡ ﲟﻌﲎ ) ﺇﻻ (‪ ،‬ﻭﺍﳌﻌﲎ‪ :‬ﻣﺎ ﻫﺬﺍﻥ ﺇﻻ ﺳـﺎﺣﺮﺍﻥ‪،‬‬
‫‪٣‬‬
‫ﻭﻫﻮ ﺭﺃﻱ ﺍﻟﻜﻮﻓﻴﲔ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺘﺨﺮﻳﺞ ﻭﺍﻓﻖ ﻗﺮﺍﺀﺓ ﺃﰊ ) ﻣﺎ ﻫﺬﺍﻥ ﺇﻻ ﺳﺎﺣﺮﺍﻥ (‪ ،‬ﻭﰲ ﺭﻭﺍﻳﺔ ) ِﺇ ﹾﻥ ﺫﺍﻥ ﻟﺴﺎﺣﺮﺍﻥ (‪،‬‬
‫‪٥‬‬
‫ﻭ) ِﺇ ﹾﻥ ﻫﺬﺍﻥ ﺇﻻ ﺳﺎﺣﺮﺍﻥ (‪ ٤.‬ﻭﰲ ﺗﻔﺴﲑ ﺍﻟﺴﻤﻌﺎﱐ‪ِ ) :‬ﺇ ﹾﻥ ﺫﺍﻙ ﺇﻻ ﺳﺎﺣﺮﺍﻥ (‪.‬‬
‫‪٦‬‬
‫ﻗﺎﻝ ﺍﻟﺴﻤﲔ ﻋﻦ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ‪ ) :‬ﻓﺄﻭﺿﺢ ﺍﻟﻘﺮﺍﺀﺍﺕ ﻣﻌﲎ ﻭﻟﻔﻈﹰﺎ ﻭﺧﻄﹰﺎ (‪.‬‬
‫ﻓﺎﻟﺴﻤﲔ ﻳﺮﺟﺢ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻋﺘﻤﺎﺩﹰﺍ ﻋﻠﻰ ﻭﺿﻮﺡ ﺍﳌﻌﲎ ﻭﺍﻟﻠﻔﻆ‪ ،‬ﻭﻣﻮﺍﻓﻘﺘﻬﺎ ﻟﺮﺳﻢ ﺍﳌﺼﺤﻒ‬
‫ﺍﻟﺸﺮﻳﻒ‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺴﺒﻌﺔ‪ ،‬ﺍﺑﻦ ﳎﺎﻫﺪ‪ ) .‬ﺹ ‪ ،( ٤١٩‬ﻭﺣﺠﺔ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﺍﺑﻦ ﺯﳒﻠﺔ‪ ) .‬ﺹ ‪ ،( ٤٥٦‬ﻭﺍﻟﺒﺤﺮ ﺍﶈـﻴﻂ‪ ،‬ﺃﺑـﻮ‬
‫ﺣﻴﺎﻥ‪.( ٢٣٨ /٦ ) .‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺍﳉﻤﻞ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﺍﻟﻔﺮﺍﻫﻴﺪﻱ‪ ) .‬ﺹ ‪ ،( ١٥٩‬ﻭﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻋﺮﺍﺑﻪ‪ ،‬ﺍﻟﺰﺟﺎﺝ‪ ،( ٢٩٦ /٣ ) .‬ﻭﺍﳌﺸﻜﻞ‪،‬‬
‫ﺍﻟﻘﻴﺴﻲ‪ ،( ٤٦٧ /٢ ) .‬ﻭﺍﻷﺻﻮﻝ‪ ،‬ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ‪.( ٢٣٢ /١ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻹﻧﺼﺎﻑ‪ ،‬ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪ ،( ٦٤ /٢ ) .‬ﻭﺷﺮﺡ ﺍﻟﺘﺼﺮﻳﺢ‪ ،‬ﺍﻷﺯﻫﺮﻱ‪.( ٢٣٢ /١ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻔﺮﺍﺀ‪ ،( ١٥٦ /٢ ) .‬ﻭﺍﻟﻜﺸﺎﻑ‪ ،‬ﺍﻟﺰﳐﺸﺮﻱ‪ ،( ٧٢ /٣ ) .‬ﻭﺯﺍﺩ ﺍﳌﺴﲑ‪ ،‬ﺍﺑﻦ ﺍﳉـﻮﺯﻱ‪.‬‬
‫) ‪ ،( ٢٩٨ /٥‬ﻭﺇﺑﺮﺍﺯ ﺍﳌﻌﺎﱐ‪ ،‬ﺍﻟﺪﻣﻴﺎﻃﻲ‪.( ٦٠٠ /٢ ) .‬‬
‫‪ -٥‬ﺗﻔﺴﲑ ﺍﻟﺴﻤﻌﺎﱐ‪ ،‬ﺍﻟﺴﻤﻌﺎﱐ‪ .( ٣٣٩ /٣ ) .‬ﻗﺎﻝ‪ :‬ﻭﻫﻲ ﺷﺎﺫﺓ‪.‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ‪.( ٦٣ /٨ ) .‬‬
‫‪٢١٨‬‬
 ‫ﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﺜﺎﻟﺜﺔ‪:‬‬
‫ﻗﺮﺍﺀﺓ ﺃﰊ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﻼﺀ ) ِﺇ ﹼﻥ ﻫﺬﻳﻦ (‪ ،‬ﺑﺘﺸﺪﻳﺪ ﻧﻮﻥ ) ِﺇ ﹼﻥ (‪ ،‬ﻭﺑﺎﻟﻴﺎﺀ ﰲ ) ﻫﺬﻳﻦ (‪ ،‬ﻣـﻊ‬
‫‪١‬‬
‫ﲣﻔﻴﻒ ﺍﻟﻨﻮﻥ ﻓﻴﻬﺎ‪.‬‬
‫ﻭﻭﻓﻘﹰﺎ ﳍﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﺗﻜﻮﻥ ) ﻫﺬﻳﻦ ( ﺍﺳﻢ ) ِﺇ ﹼﻥ ( ﻣﻨﺼﻮﺏ‪ ،‬ﻭ) ﻟﺴﺎﺣﺮﺍﻥ ( ﺍﳋﱪ‪ ،‬ﻭﺩﺧﻠﺖ‬
‫‪٢‬‬
‫ﺍﻟﻼﻡ ﻋﻠﻴﻪ ﻟﻠﺘﻮﻛﻴﺪ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﺿﺤﺔ ﻣﻦ ﺣﻴﺚ ﺍﻹﻋﺮﺍﺏ ﻭﺍﳌﻌﲎ‪ ،‬ﻷ‪‬ﺎ ﺟﺎﺀﺕ ﻣﻮﺍﻓﻘﺔ ﻟﻠﻘﺎﻋﺪﺓ ﺍﻟﻨﺤﻮﻳـﺔ‪،‬‬
‫‪٣‬‬
‫ﺇﻻ ﺃ‪‬ﺎ ﺃﺷﻜﻠﺖ ﻣﻦ ﺣﻴﺚ ﺭﺳﻢ ﺍﳌﺼﺤﻒ ﺍﻟﺸﺮﻳﻒ‪.‬‬
‫‪٤‬‬
‫ﻭﱂ ﻳ‪‬ﺠﺰ ﺍﻟﺰﺟﺎﺝ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﻷ‪‬ﺎ ﺧﻼﻑ ﺍﳌﺼﺤﻒ‪.‬‬
‫ﻭﻗﺪ ﺃﺟﺎﺏ ﺍﻟﺴﻤﲔ ﻋﻦ ﻫﺬﺍ ﺍﻹﺷﻜﺎﻝ ﺑﻘﻮﻟﻪ‪ ) :‬ﻭﻫﺬﺍ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳ‪‬ﺮ ‪‬ﺩ ﺑﻪ ﻋﻠﻰ ﺃﰊ ﻋﻤﺮﻭ‪،‬‬
‫ﻭﻛﻢ ﺟﺎﺀ ﰲ ﺍﻟﺮﺳﻢ ﺃﺷﻴﺎﺀ ﺧﺎﺭﺟﺔ ﻋﻦ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻭﻗﺪ ﻧﺼﻮﺍ ﻫﻢ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺍﻟﻘﺮﺍﺀﺓ ‪‬ﺎ ﻓﻠﻴﻜ ‪‬ﻦ‬
‫‪٥‬‬
‫ﻫﺬﺍ‪ ،‬ﺃﻋﲏ ﺧﺮﺝ ﻋﻦ ﺍﻟﻘﻴﺎﺱ (‪.‬‬
‫ﻓﺎﻟﺴﻤﲔ ﻻ ﻳﺮ ‪‬ﺩ ﻗﺮﺍﺀﺓ ﺃﰊ ﻋﻤﺮﻭ‪ ،‬ﳌﻮﺍﻓﻘﺘﻬﺎ ﺍﻟﻘﻴﺎﺱ ﺍﻟﻨﺤﻮﻱ‪ .‬ﻭﺃ ‪‬ﻣﺎ ﳐﺎﻟﻔﺘﻬﺎ ﻟﺮﺳﻢ ﺍﳌﺼﺤﻒ‪،‬‬
‫ﻓﻔﻲ ﺍﻟﺮﺳﻢ ﺃﺷﻴﺎﺀ ﺧﺮﺟﺖ ﻋﻦ ﺭﺳﻢ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻭُ‪‬ﻧﺺ ﺑﻌﺪﻡ ﺻﺤﺔ ﺍﻟﻘﺮﺍﺀﺓ ‪‬ﺎ‪ ،‬ﻭﻟﺬﻟﻚ ﻓـﺈﻥ‬
‫ﻗﺮﺍﺀﺓ ﺃﰊ ﻋﻤﺮﻭ ﺗ‪‬ﻘﺎﺱ ﻋﻠﻰ ﺫﻟﻚ‪.‬‬
‫ﻭﻗﺪ ﺫﻫﺐ ﲨﺎﻋﺔ ﻣﻨﻬﻢ ﻋﺎﺋﺸﺔ ﻭﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻭﺃﺑﻮ ﻋﻤﺮﻭ‪ ،‬ﺃﻥ ﻫﺬﺍ ﻣﻦ‬
‫ﻏﻠﻂ ﺍﻟﻜﺎﺗﺐ‪ ،‬ﻭﺃﻥ ﺍﻟﻌﺮﺏ ﺳﺘﻘﻴﻢ ﻫﺬﺍ ﺍﳋﻄﺄ ﺑﺄﻟﺴﻨﺘﻬﺎ‪ ،‬ﺃﻱ‪ :‬ﺃﻧﻪ ﻛﺎﻥ ﺍﻷﺻﻞ ﺃﻥ ﻳﻜﺘﺒﻪ ﺑﺎﻟﻴﺎﺀ‬
‫) ﻫﺬﻳﻦ ( ﻓﺄﺧﻄﺄ‪ ،‬ﻭﻛﺘﺒﻪ ﺑﺎﻷﻟﻒ )ﻫﺬﺍﻥ(‪ ،‬ﺃﻭ ﱂ ﻳﻔﻌﻞ‪ ،‬ﻓﻠﻢ ﻳﻘﺮﺃﻩ ﺍﻟﻨﺎﺱ ﺇﻻ ﺑﺎﻟﻴـﺎﺀ ﻋﻠـﻰ‬
‫‪٦‬‬
‫ﺍﻟﺼﻮﺍﺏ‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺼﺎﺣﱯ‪ ،‬ﺃﲪﺪ ﺑﻦ ﻓﺎﺭﺱ‪ ) .‬ﺹ ‪ ،( ١٥‬ﻭﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪ ،( ٤٣ /٣ ) .‬ﻭﺍﻟﺴﺒﻌﺔ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ‪،.‬‬
‫ﺍﺑﻦ ﳎﺎﻫﺪ‪ ) .‬ﺹ ‪ ،( ٤١٩‬ﻭﺣﺠﺔ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﺍﺑﻦ ﺯﳒﻠﺔ‪ ) .‬ﺹ ‪.( ٤٥٤‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.( ٨٩٤ /٢ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ‪.( ٦٤ /٨ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺍﻥ ﻭﺇﻋﺮﺍﺑﻪ‪ ،‬ﺍﻟﺰﺟﺎﺝ‪.( ٢٩٦ /٣ ) .‬‬
‫‪ -٥‬ﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ ﺍﳊﻠﱯ‪.( ٦٤ /٨ ) .‬‬
‫‪٦‬ـ ﻳﻨﻈﺮ‪ :‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻋﺮﺍﺑﻪ‪ ،‬ﺍﻟﺰﺟﺎﺝ‪ ،(٢٩٥ /٣ ) .‬ﻭﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ‪ ،‬ﺍﻟﻘـﺮﻃﱯ‪ ،( ٢١٦ /١١ ) .‬ﻭﺍﻟﺒﺤـﺮ‬
‫ﺍﶈﻴﻂ‪ ،‬ﺃﺑﻮ ﺣﻴﺎﻥ‪ ،( ٢٣٨ /٦ ) .‬ﻭﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ‪.(٦٥/٨ ).‬‬
‫‪٢١٩‬‬
‫ﻭﻗﺪ ﺃﺑﻄﻞ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻫﺬﺍ ﺍﳋﱪ ﺍﻟﻮﺍﺭﺩ ﻋﻦ ﻋﺜﻤﺎﻥ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ‪ ،‬ﻭﺭﺩ‪‬ﻩ‬
‫ﺑﻘﻮﻟﻪ‪ ) :‬ﻭﳑﺎ ﻳﺒﲔ ﻛﺬﺏ ﺫﻟﻚ ﺃﻥ ﻋﺜﻤﺎﻥ ﻟﻮ ﹶﻗﺪﺭ ﺫﻟﻚ ﻓﻴﻪ ﻓﺈﳕـﺎ ﺭﺃﻯ ﺫﻟـﻚ ﰲ ﻧـﺴﺨﺔ‬
‫ﻭﺍﺣﺪﺓ‪ ،‬ﻓﺄﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﲨﻴﻊ ﺍﳌﺼﺎﺣﻒ ﺍﺗﻔﻘﺖ ﻋﻠﻰ ﺍﻟﻐﻠﻂ ﻭﻋﺜﻤﺎﻥ ﻗـﺪ ﺭﺁﻩ ﰲ ﲨﻴﻌﻬـﺎ‬
‫ﻭﺳﻜﺖ‪ ،‬ﻓﻬﺬﺍ ﳑﺘﻨﻊ ﻋﺎﺩﺓ ﻭﺷﺮﻋﹰﺎ ﻣﻦ ﺍﻟﺬﻳﻦ ﻛﺘﺒﻮﺍ ﻭﻣﻦ ﻋﺜﻤﺎﻥ ﰒ ﻣﻦ ﺍﳌـﺴﻠﻤﲔ ﺍﻟـﺬﻳﻦ‬
‫ﻭﺻﻠﺖ ﺇﻟﻴﻬﻢ ﺍﳌﺼﺎﺣﻒ ﻭﺭﺃﻭﺍ ﻣﺎ ﻓﻴﻬﺎ ﻭﻫﻢ ﳛﻔﻈﻮﻥ ﺍﻟﻘﺮﺁﻥ ﻭﻳﻌﻠﻤﻮﻥ ﺃﻥ ﻓﻴﻪ ﳊﻨﹰﺎ ﻓﻼ ﳚﻮﺯ‬
‫ﻼ ﻋﻦ ﺍﻟﺘﻼﻭﺓ‪ ،‬ﻭﻛﻠﻬﻢ ﻳﻘﺮﺃ ﻫﺬﺍ ﺍﳌﻨﻜﺮ ﻻ ﻳﻐﲑﻩ ﺃﺣﺪ‪ ،‬ﻓﻬﺬﺍ ﳑﺎ ﻳﻌﻠـﻢ ﺑﻄﻼﻧـﻪ‬
‫ﰲ ﺍﻟﻠﻐﺔ ﻓﻀ ﹰ‬
‫‪١‬‬
‫ﻋﺎﺩﺓ (‪.‬‬
‫ﻓﺎﻟﺼﺤﺎﺑﺔ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‪ -‬ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻘﺮﻭﺍ ﻫﺬﺍ ﺍﳋﻄﺄ ﻭﻳﺴﻜﺘﻮﺍ ﻋﻨﻪ‪ ،‬ﻣﻊ ﻋﻠﻤﻬﻢ ﺑﻪ‪.‬‬
‫ﻭﻗﺪ ﺭ ‪‬ﺩ ﻗﻮﳍﻢ ﺑﺄﻥ ﻫﺬﺍ ﻣﻦ ﻏﻠﻂ ﺍﻟﻜﺎﺗﺐ‪ ،‬ﺑﺄﻥ ﺍﳌﺼﺤﻒ ﻣﻨﻘﻮﻝ ﺑﺎﻟﺘﻮﺍﺗﺮ‪ ،‬ﻭﻗﺪ ﻛﺘﺒﺖ ﻋﺪﺓ‬
‫‪٢‬‬
‫ﻣﺼﺎﺣﻒ ﻭﻛﻠﻬﺎ ﺑﺎﻷﻟﻒ‪ -‬ﺃﻱ ﺑﺎﻷﻟﻒ ﰲ ) ﻫﺬﺍﻥ (‪ -‬ﻓﻜﻴﻒ ﻳ‪‬ﺘﺼﻮﺭ ﰲ ﻫﺬﺍ ﻏﻠﻂ ‪.‬‬

‫‪ -١‬ﺇ ﹼﻥ ﻫﺬﺍﻥ ﻟﺴﺎﺣﺮﺍﻥ‪ ،‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪﺍﳊﻠﻴﻢ ﺑـﻦ ﻋﺒﺪﺍﻟـﺴﻼﻡ ﺍﳊـﺮﺍﱐ‪ ،‬ﻁ‪ ،١‬ﺩﺍﺭ ﺍﳉﻴـﻞ‪ ،‬ﺑـﲑﻭﺕ‪،‬‬
‫‪١٤١١‬ﻫـ ‪١٩٩١ -‬ﻡ‪ ) .‬ﺹ ‪.( ٤٨ – ٤٧‬‬
‫‪ -٢‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ) .‬ﺹ ‪.( ٥٢ -٥١‬‬
‫‪٢٢٠‬‬
 ‫ﻣﺒﺤﺚ ﺣﺮﻭﻑ ﺍﻟﺘﻨﻜﲑ‪:‬‬
‫ﺃﻓﺮﺩ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺣﺮﻭﻑ ﺍﻟﺘﻨﻜﲑ ﺑﺸﺎﻫﺪ ﻗﺮﺁﱐ ﻭﺍﺣﺪ ﰲ ﺳﻴﺎﻕ ﺣﺪﻳﺜﻪ ﻋﻦ ﺗﻨـﻮﻳﻦ ﻣـﺎ ﻻ‬
‫‪١‬‬
‫ﻳﻨﺼﺮﻑ ﻭﺍﻷﲰﺎﺀ ﺍﳌﺒﻨﻴﺎﺕ‪.‬‬

‫‪٢‬‬
‫ﷲ ‪.‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﺍ ُ‬
‫ﺟﺎﺀﺕ ﻛﻠﻤﺔ ) ﺃﺣﺪ ( ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻣﻨﻮﻧﺔ‪ ،‬ﻓﻬﻲ ﺳﺎﻛﻨﺔ‪ ،‬ﻷﻥ ﺍﻟﺘﻨﻮﻳﻦ ﰲ ﺍﻷﺻـﻞ ﻧـﻮﻥ‬
‫ﺳﺎﻛﻨﺔ‪ ،‬ﻓﻼ ﻳﻠﺘﻘﻲ ﺳﺎﻛﻨﺎﻥ‪ ،‬ﻭﻟﺬﻟﻚ ﻓﺈﻥ ﺍﳊﺮﻛﺔ ﰲ ) ﺃ ‪‬ﺣﺪ‪‬ﻥ ﺍﷲ ( ﺇﳕﺎ ﻫﻲ ﺣﺮﻛﺔ ﺍﻟﺘﻘـﺎﺀ‬
‫‪٣‬‬
‫ﺍﻟﺴﺎﻛﻨﲔ‪.‬‬
‫ﻭﻳﻌﺪ ﺍﻟﺘﻨﻮﻳﻦ ﺣﺮﻓﹰﺎ ﻛﺴﺎﺋﺮ ﺍﳊﺮﻭﻑ‪ ،‬ﻭﺣﺮﻛﺘﻪ ﺍﻟﺴﻜﻮﻥ ِﺧ ﹾﻠﻘﺔ‪ ،‬ﻭﳐﺮﺟﻪ ﺍﳋﻴﺸﻮﻡ‪ ،‬ﻭﻻ ﻳﻘﻊ‬
‫‪٤‬‬
‫ﺇﻻ ﰲ ﺃﻭﺍﺧﺮ ﺍﻷﲰﺎﺀ ﺧﺎﺻﺔ‪.‬‬
‫ﻭﺍﻟﺬﻱ ‪‬ﻳﺤﺮﻙ ﻻﻟﺘﻘﺎﺀ ﺍﻟﺴﺎﻛﻨﲔ‪ ،‬ﻗﺪ ﳛﺮﻙ ﺑﺎﻟﻜﺴﺮ ﻭﺍﻟﻀﻢ ﻭﺍﻟﻔﺘﺢ‪ .‬ﻭﻣﺜﺎﻝ ﻣﺎ ﺣﺮﻙ ﺑﺎﻟﻜﺴﺮ‬
‫‪٦‬‬
‫ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‪ .‬ﻭﻣﺎ ﺣ‪‬ﺮﻙ ﺑﺎﻟﻀﻢ‪ ،‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﹸﻗ ﹸﻞ ﺍﻧﻈﺮﻭﺍ (‪ ٥،‬ﻭﻣﻨﻬﻢ ﻣـﻦ ﻳﻜـﺴﺮ‪.‬‬
‫ﺃﻱ‪ :‬ﻳﻘﻮﻝ‪ :‬ﹸﻗ ِﻞ ﺍﻧﻈﺮﻭﺍ‪.‬‬
‫ﷲ (‪ ٧،‬ﻭﰲ‬
‫ﻭﻗﺪ ﺫﻛﺮ ﺳﻴﺒﻮﻳﻪ ﺃﻥ ﺍﻟﻔﺘﺢ ﻭﻗﻊ ﰲ ﺣﺮﻓﲔ‪ ،‬ﺃﺣﺪﳘﺎ ﰲ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ‪ ) :‬ﺍﱂ ﺍ ُ‬
‫ﻗﻮﳍﻢ‪ِ :‬ﻣ ‪‬ﻦ ﺍﷲ‪ ،‬ﻭ ِﻣ ‪‬ﻦ ﺍﻟﺮﺳﻮﻝ‪ .‬ﻭﻟﻜﻨﻬﻢ ﻛﺴﺮﻭﺍ ﻟﻜﺜﺮﺓ ﺍﺳﺘﺨﺪﺍﻣﻪ ﰲ ﻛﻼﻣﻬﻢ ﻓﺄﺟﺮﻭﻩ ﻋﻠﻰ‬
‫‪٨‬‬
‫ﺍﻟﻘﻴﺎﺱ ﻻﻟﺘﻘﺎﺀ ﺍﻟﺴﺎﻛﻨﲔ‪.‬‬
‫‪٩‬‬
‫ﻭ) ﺃﺣﺪ ( ﰲ ﺍﻵﻳﺔ ﻗﹸﺮﺋﺖ ﺑﺎﻟﺘﻨﻮﻳﻦ‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٢٧٣ -٢٧٢ /١ ) .‬‬

‫‪ -٢‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٢٧٣ /١ ) .‬ﺍﻹﺧﻼﺹ‪ :‬ﻣﻦ ﺍﻵﻳﺘﲔ ) ‪.( ٢ -١‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،( ٢٧٣ /١ ) .‬ﻭﺍﳍﻤﻊ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪.( ٤١٠ / ٣ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﻧﻘﻂ ﺍﳌﺼﺤﻒ‪ ،‬ﺍﻟﺪﺍﱐ‪ ،‬ﺗﺢ ﻋﺰﺓ ﺣﺴﻦ‪ ،‬ﻁ‪ ،٢‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺩﻣﺸﻖ‪١٤٠٧ ،‬ﻫـ‪ ) .‬ﺹ ‪.( ٥٧‬‬
‫‪ -٥‬ﻳﻮﻧﺲ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.( ١٠١‬‬
‫‪ -٦‬ﺍﻷﺻﻮﻝ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ‪.( ٣٧٠ /٢ ) .‬‬
‫‪ -٧‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ :‬ﺍﻵﻳﺘﺎﻥ ) ‪.( ٢ -١‬‬
‫‪ -٨‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪.(١٥٤ -١٥٣ -٤ ) .‬‬
‫‪ -٩‬ﻗﺮﺃ ‪‬ﺎ ﺍﺑﻦ ﻛﺜﲑ ﻭﻧﺎﻓﻊ ﻭﻋﺎﺻﻢ ﻭﺍﺑﻦ ﻋﺎﻣﺮ ﻭﲪﺰﺓ ﻭﺍﻟﻜﺴﺎﺋﻲ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺴﺒﻌﺔ‪ ،‬ﺍﺑﻦ ﳎﺎﻫﺪ‪ ) .‬ﺹ ‪ ،( ٧٠١‬ﻭﺍﶈﺮﺭ‬
‫ﺍﻟﻮﺟﻴﺰ‪ ،‬ﺍﺑﻦ ﻋﻄﻴﺔ‪.( ٥٣٦ / ٥ ) .‬‬
‫‪٢٢١‬‬
 ‫‪١‬‬
‫ﻭﻗﹸﺮﺋﺖ ﺑﺈﺳﻜﺎﻥ ﺍﻟﺪﺍﻝ‪ ،‬ﻭﺣﺬﻑ ﺍﻟﺘﻨﻮﻳﻦ‪.‬‬
‫ﻭﺍﻷﺟﻮﺩ ﲢﺮﻳﻚ ﺍﻟﺘﻨﻮﻳﻦ ﻻﻟﺘﻘﺎﺀ ﺍﻟﺴﺎﻛﻨﲔ‪ ،‬ﻷﻧﻪ ﻋﻼﻣﺔ ﻭﺣﺬﻓﻬﺎ ﻗﺒﻴﺢ‪ ٢.‬ﺃﻣﺎ ﻣـﻦ ﺣـﺬﻑ‬
‫ﺍﻟﺘﻨﻮﻳﻦ ﻓﻼﻟﺘﻘﺎﺀ ﺍﻟﺴﺎﻛﻨﲔ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﺴﻜﻮﻥ ﻓﻘﺪ ﺃﺭﺍﺩ ﺍﻟﻮﻗﻒ‪ ،‬ﰒ ﺍﺑﺘـﺪﺃ ﻓﻘـﺎﻝ ) ﺍﻟﻠﱠـ ‪‬ﻪ‬
‫‪٣‬‬
‫ﺼ ‪‬ﻤ ‪‬ﺪ(‪.‬‬
‫ﺍﻟ ‪‬‬
‫ﷲ ﺍﺣﺪ (‪ -‬ﺧـﱪ ﺍﻟـﻀﻤﲑ‬ ‫ﷲ (‪ ،‬ﻭﺍﳉﻤﻠﺔ‪ ) -‬ﺍ ُ‬‫ﻭ) ﺃﺣﺪ ( ﺧﱪ ﺍﳌﺒﺘﺪﺃ ﻭﻫﻮ ﻟﻔﻆ ﺍﳉﻼﻟﺔ ) ﺍ ُ‬
‫) ﻫﻮ (‪ .‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻟﻔﻆ ﺍﳉﻼﻟﺔ ) ﺍﷲ ( ﺑﺪ ﹰﻻ ﻣﻦ ﺍﻟﻀﻤﲑ ) ﻫﻮ (‪ ،‬ﻭ) ﺃﺣﺪ ( ﺍﳋـﱪ‪.‬‬
‫ﷲ ( ﺧﱪﹰﺍ ﺃﻭﻝ‪ ،‬ﻭ) ﺃﺣﺪ ( ﺧﱪﹰﺍ ﺛﺎﻧﻴﹰﺎ‪ .‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜـﻮﻥ‬ ‫ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻟﻔﻆ ﺍﳉﻼﻟﺔ ) ﺍ ُ‬
‫‪٤‬‬
‫) ﺃﺣﺪ ( ﺧﱪ ﻣﺒﺘﺪﺃ ﳏﺬﻭﻑ‪،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻫﻮ ﺃﺣﺪ‪.‬‬
‫ﷲ (‪ ٥.‬ﻓﺎﻷﺧﻔﺶ ﻳﺮﻯ ﺃﻥ ) ﺃﺣـﺪ (‬
‫ﻭﻗﺪ ﺟﻌﻞ ﺍﻷﺧﻔﺶ ) ﺃﺣﺪ ( ﺑﺪ ﹰﻻ ﻣﻦ ﻟﻔﻆ ﺍﳉﻼﻟﺔ ) ﺍ ُ‬
‫ﺑﺪﻝ ﺍﺷﺘﻤﺎﻝ ﻣﻦ ﻟﻔﻆ ﺍﳉﻼﻟﺔ ) ﺍﷲ (‪ ،‬ﻣﻊ ﺃﻧﻪ ﻻ ﺑ ‪‬ﺪ ﰲ ﺑﺪﻝ ﺍﻻﺷﺘﻤﺎﻝ ﻣﻦ ﺿﻤﲑ ﻳﻌﻮﺩ ﻋﻠﻰ‬
‫‪٦‬‬
‫ﺍﳌﺒﺪﻝ ﻣﻨﻪ‪ .‬ﻭﻫﺬﺍ ﻣﻦ ﻗﺒﻴﻞ ﺇﺑﺪﺍﻝ ﺍﻟﻨﻜﺮﺓ ﻣﻦ ﺍﳌﻌﺮﻓﺔ‪.‬‬

‫‪ -١‬ﻗﺮﺃ ‪‬ﺎ ﺃﺑﻮ ﻋﻤﺮﻭ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺴﺒﻌﺔ‪ ،‬ﺍﺑﻦ ﳎﺎﻫﺪ‪ ) .‬ﺹ ‪ ،( ٧٠١‬ﻭﺍﻟﺘﻔﺴﲑ ﺍﻟﻜﺒﲑ‪ ،‬ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ‪.( ١٦٤ /٣٢ ) .‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪.( ٣١٠ /٥ ) .‬‬
‫‪ -٣‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻋﺮﺍﺑﻪ‪ ،‬ﺍﻟﺰﺟﺎﺝ‪ ،( ٢٩١ /٥ ) .‬ﻭﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻷﺧﻔﺶ‪.( ٧٤٦ /٢ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ‪.( ١٤٩ /١١ ) .‬‬
‫‪ -٥‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻷﺧﻔﺶ‪.( ٧٤٦ /٢ ) .‬‬
‫‪ -٦‬ﻳﻨﻈﺮ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪ ) :‬ﺹ ‪.( ١٢٣‬‬
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 ‫ﻣﺒﺤﺚ ﺣﺮﻭﻑ ﺍﻟﻨﺪﺍﺀ‪:‬‬

‫ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺃﺛﻨﺎﺀ ﺣﺪﻳﺜﻪ ﻋﻦ ﺣﺮﻭﻑ ﺍﻟﻨﺪﺍﺀ ﺑﺸﺎﻫﺪ ﻗﺮﺁﱐ ﻭﺍﺣﺪ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﻫـﺬﻩ‬
‫ﻱ (‪ ،‬ﻭ) ﺁ (‪ ،‬ﻭ) ﺍﳍﻤـﺰﺓ (‪،‬‬
‫ﺍﳊﺮﻭﻑ‪ ،‬ﻭﻫﻲ ﺳﺒﻌﺔ‪ ) :‬ﻳﺎ (‪ ،‬ﻭ) ﺃﻳـﺎ (‪ ،‬ﻭ) ﻫﻴـﺎ (‪ ،‬ﻭ) ﺃ ‪‬‬
‫‪١‬‬
‫ﻭ) ﻭﺍ (‪ .‬ﻭﻫﻲ ﻣﻦ ﺍﳊﺮﻭﻑ ﺍﻟﱵ ﺗﻌﻤﻞ ﻋﻠﻰ ﺻﻔﺔ ﻭﻻ ﺗﻌﻤﻞ ﻋﻠﻰ ﺃﺧﺮﻯ‪.‬‬
‫ﺗﻘﺪﻡ – ﰲ ﺑﺪﺍﻳﺔ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ‪ -‬ﺣﺪﻳﺚ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻋﻦ ﺍﳊﺮﻭﻑ‪ ،‬ﻓﻘﺪ ﻗﺴﻤﻬﺎ ﺇﱃ ﺣﺮﻭﻑ‬
‫ﻋﺎﻣﻠﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﺗﻌﻤﻞ ﺍﻟﻨﺼﺐ ﻭﺍﳉﺮ ﰲ ﺍﻷﲰﺎﺀ‪ ،‬ﻭﺍﻟﻨﺼﺐ ﻭﺍﳉﺰﻡ ﰲ ﺍﻷﻓﻌﺎﻝ‪ ٢.‬ﻭﺣـﺮﻭﻑ‬
‫ﻏﲑ ﻋﺎﻣﻠﺔ‪ ،‬ﳌﺎ ﻳﻌﺮﺽ ﳍﺎ ﻣﻦ ﺍﻟﻜﻒ ﻭﺍﻻﺷﺘﺮﺍﻙ‪ ٣.‬ﻟﻴﺼﻞ ﺇﱃ ﺣﺮﻭﻑ ﺍﻟﻨﺪﺍﺀ ﺍﻟﱵ ﺟﻌﻠﻬﺎ ﺗﻌﻤﻞ‬
‫ﻋﻠﻰ ﺻﻔﺔ ﻭﻻ ﺗﻌﻤﻞ ﻋﻠﻰ ﺃﺧﺮﻯ‪ .‬ﻷﻥ ﺣﺮﻭﻑ ﺍﻟﻨﺪﺍﺀ ﺗﻨﻮﺏ ﰲ ﺍﻷﺻﻞ ﻣﻨﺎﺏ ﺍﻟﻔﻌﻞ‪ ،‬ﻓـﺈﺫﺍ‬
‫ﻗﻠﺖ‪ :‬ﻳﺎ ﻋﺒﺪ‪‬ﺍﷲ‪ ،‬ﻓﺎﳌﻌﲎ‪ :‬ﺃﹸﻧﺎﺩﻱ ﻋﺒﺪ‪‬ﺍﷲ‪ ،‬ﻓﻨﺎﺏ ﺣﺮﻑ ﺍﻟﻨﺪﺍﺀ ) ﻳﺎ ( ﻋﻦ ﺍﻟﻔﻌﻞ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻫﺬﻩ‬
‫ﺍﳊﺮﻭﻑ ﻳﻘﻊ ﺑﻌﺪﻫﺎ ﺍﻻﺳﻢ ﺍﳌﻨﺼﻮﺏ ﻭﺍﻻﺳﻢ ﺍ‪‬ﺮﻭﺭ ﻛﻤﺎ ﻳﻘﻊ ﺑﻌﺪ ﺍﻟﻔﻌﻞ‪ ،‬ﻓﺎﳌﻨﺼﻮﺏ‪ ،‬ﳓﻮ‪:‬‬
‫ﺖ ﻟِﺰﻳﺪٍ‪ ،‬ﻭﻫـﺬﺍ‬
‫ﺤ ‪‬‬
‫ﺖ ﻋﺒﺪ‪‬ﺍﷲ‪ ،‬ﻭﺍ‪‬ﺮﻭﺭ‪ ،‬ﳓﻮ‪ :‬ﻳﺎ ﹶﻟﺰ‪‬ﻳﺪٍ‪ ،‬ﻭﺍﳌﻌﲎ‪ :‬ﺻ ‪‬‬ ‫ﻳﺎ ﻋﺒ ‪‬ﺪﺍﷲ‪ ،‬ﻭﺍﳌﻌﲎ‪ :‬ﻧﺎﺩﻳ ‪‬‬
‫‪٤‬‬
‫ﻛﻠﻪ ﻳﺪﻝ ﻋﻠﻰ ﻧﻴﺎﺑﺔ ﺣﺮﻭﻑ ﺍﻟﻨﺪﺍﺀ ﻋﻦ ﺍﻷﻓﻌﺎﻝ‪.‬‬

‫‪٥‬‬
‫ﺽ ‪‬ﻋ ‪‬ﻦ ‪‬ﻫﺬﹶﺍ ‪.‬‬
‫ﻒ ﹶﺃ ‪‬ﻋ ِﺮ ‪‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻳ‪‬ﻮ ‪‬ﺳ ‪‬‬
‫ﻣﻦ ﺃﺣﻜﺎﻡ ﻫﺬﻩ ﺍﳊﺮﻭﻑ‪ :‬ﺃﻧﻪ ﺇﺫﺍ ﻭﻟﻴﻬﺎ ﺍﳌﻔﺮﺩ ﺍﻟﻌﻠﻢ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﳓﻮ‪ :‬ﻳـﺎ ﺯﻳـﺪ‪ ،‬ﺃﻭ ﺍﻟﻨﻜـﺮﺓ‬
‫ﺍﳌﻘﺼﻮﺩﺓ‪ ،‬ﳓﻮ‪ :‬ﻳﺎ ﺭﺟ ﹸﻞ ‪ -‬ﺇﺫﺍ ﻋﻴﻨﺘﻪ‪ -‬ﺑ‪‬ﲏ ﻋﻠﻰ ﺍﻟﻀﻢ‪.‬‬
‫ﺃﻣﺎ ﺇﺫﺍ ﺃﺗﻰ ﺑﻌﺪﻫﺎ ﺍﳌﻀﺎﻑ‪ ،‬ﳓﻮ‪ :‬ﻳﺎ ﻋﺒ ‪‬ﺪﺍﷲ‪ ،‬ﺃﻭ ﺍﻟﺸﺒﻴﻪ ﺑﺎﳌﻀﺎﻑ‪ ،‬ﳓﻮ‪ :‬ﻳﺎ ﻃﺎﻟﻌﹰﺎ ﺟـﺒﻼﹰ‪ ،‬ﺃﻭ‬
‫ﺍﻟﻨﻜﺮﺓ ﻏﲑ ﺍﳌﻘﺼﻮﺩﺓ‪ ،‬ﳓﻮ‪ :‬ﻳﺎ ﻏﻼﻣﹰﺎ ﺇﺫﺍ ﱂ ﺗﻌﻴﻨﻪ‪ ٦.‬ﻛﺎﻥ ﻣﻨﺼﻮﺑﹰﺎ‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٢٧٤ /١ ) .‬‬

‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٢١٦ /١ ) .‬‬
‫‪ -٣‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.( ٢٥١ /١ ) .‬‬
‫‪ -٤‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.( ٢٧٥ -٢٧٤ /١ ) .‬‬
‫ﺽ‬
‫ﻒ ﹶﺃ ‪‬ﻋ ِﺮ ‪‬‬
‫‪ -٥‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٢٧٥ /١ ) .‬ﻳﻮﺳﻒ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ٢٩‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻳ‪‬ﻮ ‪‬ﺳ ‪‬‬
‫ﲔ(‪.‬‬
‫ﺖ ِﻣ ‪‬ﻦ ﺍﹾﻟﺨ‪‬ﺎ ِﻃِﺌ ‪‬‬
‫ﻚ ﹸﻛ‪‬ﻨ ِ‬
‫ﻚ ِﺇ‪‬ﻧ ِ‬
‫‪‬ﻋ ‪‬ﻦ ‪‬ﻫﺬﹶﺍ ﻭ‪‬ﺍ ‪‬ﺳﺘ‪ ‬ﻐ ِﻔﺮِﻱ ِﻟ ﹶﺬ‪‬ﻧِﺒ ِ‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،( ٢٧٤ /١ ) .‬ﻭﺍﳌﻘﺮﺏ‪ ،‬ﺍﺑﻦ ﻋﺼﻔﻮﺭ‪ ) .‬ﺹ ‪.( ٢٤٢‬‬
‫‪٢٢٣‬‬
‫ﻒ ( ﰲ ﺍﻵﻳﺔ ﻣﻨﺎﺩﻯ ﻣﺒﲏ ﻋﻠﻰ ﺍﻟﻀﻢ‪ ،‬ﻷﻧﻪ ﻋﻠﻢ ﻣﻔﺮﺩ ﺻﺤﻴﺢ‪ ،‬ﻭﻗﺪ ﺣـﺬﻓﺖ ﺃﺩﺍﺓ‬ ‫ﻭ) ﻳﻮﺳ ‪‬‬
‫‪١‬‬
‫ﻒ‪.‬‬
‫ﺍﻟﻨﺪﺍﺀ‪ ،‬ﻭﺑﻘﻲ ﺍﳌﻨﺎﺩﻯ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻳﺎ ﻳﻮﺳ ‪‬‬
‫ﻒ ( ﺑﺎﻟﻔﺘﺢ‪ ٢.‬ﻭﺧﺮ‪‬ﺝ ﺃﺑـﻮ‬
‫ﻭﻗﺪ ﺣﻜﻰ ﺃﺑﻮ ﺍﻟﺒﻘﺎﺀ ﻭﺍﻟﺴﻤﲔ ﻋﻦ ﺍﻷﻋﻤﺶ ﺃﻧﻪ ﻗﺮﺃﻫﺎ ) ﻳﻮﺳ ‪‬‬
‫ﺍﻟﺒﻘﺎﺀ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﻋﻠﻰ ﻭﺟﻬﲔ‪:‬‬
‫‪٣‬‬
‫ﻒ‪ -‬ﻋﻠﻰ ﺃﺻﻞ ﺍﳌﻨﺎﺩﻯ‪ ،‬ﻛﻤﺎ ﰲ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺃﺧﺮﺟﻪ – ﺃﻱ ﻳﻮﺳ ‪‬‬
‫ﻚ ﺍﻷﻭﺍ ِﻗﻲ ‪.‬‬
‫‪‬ﻳﺎ ‪‬ﻋ ِﺪﻳ‪‬ﹰﺎ ﻟﻘ ‪‬ﺪ ﻭ‪‬ﻗ ‪‬ﺘ ‪‬‬ ‫ﺖ‬
‫ﺻﺪ ‪‬ﺭ ‪‬ﻫﺎ ِﺇﱄﹼ ‪‬ﻭ ﹶﻗﺎﻟ ‪‬‬
‫ﺖ ‪‬‬
‫ﺿ ‪‬ﺮ‪‬ﺑ ‪‬‬
‫‪‬‬
‫ﻓﺎﻷﺻﻞ ﰲ ﺍﳌﻨﺎﺩﻯ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﺼﻮﺑﹰﺎ ﺑﻔﻌﻞ ﳏﺬﻭﻑ ﺗﻘﺪﻳﺮﻩ‪ :‬ﺃﺩﻋﻮ ﺃﻭ ﺃﻧﺎﺩﻱ‪ .‬ﻭﻫﺬﺍ ﻣﻌـﲎ‬
‫ﻗﻮﻝ ﺃﰊ ﺍﻟﺒﻘﺎﺀ ﺍﻟﺴﺎﺑﻖ ) ﺃﺻﻞ ﺍﳌﻨﺎﺩﻯ (‪ .‬ﺃﻱ‪ :‬ﺍﻷﺻﻞ ﰲ ﺍﳌﻨﺎﺩﻯ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﺼﻮﺑﹰﺎ‪.‬‬
‫ﻭﻗﺪ ﺟﺎﺀ ﺍﳌﻨﺎﺩﻯ ﰲ ﺍﻟﺒﻴﺖ ) ﻋﺪﻳﹰﺎ ( ﻣﻨﺼﻮﺑﹰﺎ ﻋﻠﻰ ﺍﻷﺻﻞ ﰲ ﺍﳌﻨﺎﺩﻯ‪ .‬ﻭﻛﺎﻥ ﺣﻘﻪ ﺍﻟﺒﻨـﺎﺀ‬
‫ﻋﻠﻰ ﺍﻟﻀﻢ‪ ،‬ﻷﻧﻪ ﻋﻠﻢ ﻣﻔﺮﺩ ﻣﻌﺮﻓﺔ‪.‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻭﻗﻒ ﻋﻠﻰ ) ﻳﻮﺳﻒ ( ﰒ ﻭﺻﻞ‪ ،‬ﻭﺃﺟﺮﻯ ﺍﻟﻮﺻﻞ ﳎﺮﻯ ﺍﻟﻮﻗﻒ‪ ،‬ﻓـﺄﻟﻘﻰ‬
‫‪٤‬‬
‫ﻒ ‪‬ﻋﺮِﺽ (‪.‬‬
‫ﺣﺮﻛﺔ ﺍﳍﻤﺰﺓ ﻋﻠﻰ ﺍﻟﻔﺎﺀ‪ ،‬ﻓﺼﺎﺭ ﺍﻟﻠﻔﻆ ‪‬ﺎ ) ﻳﻮﺳ ‪‬‬
‫ﻭ) ﻳﺎ ( ﻫﻲ ﺃﻡ ﺍﻟﺒﺎﺏ‪ ،‬ﻷ‪‬ﺎ ﺃﻛﺜﺮ ﺃﺣﺮﻑ ﺍﻟﻨﺪﺍﺀ ﺍﺳﺘﻌﻤﺎﻻﹰ‪ ،‬ﻭﻫﻲ ﰲ ﺍﻷﺻﻞ ﻟﻨﺪﺍﺀ ﺍﻟﺒﻌﻴﺪ‪ ،‬ﻭﻗﺪ‬
‫ﻼ ﻟﻠﺒﻌﻴﺪ‪ ،‬ﻭﻗﺪ ﻳﻨﺎﺩﻯ ‪‬ﺎ ﺍﻟﻘﺮﻳﺐ ﻏـﲑ ﺍﻟﻐﺎﻓـﻞ ﺇﺫﺍ‬ ‫ﻼ ﺗﻨـﺰﻳ ﹰ‬
‫ﻳﻨﺎﺩﻯ ‪‬ﺎ ﺍﻟﻘﺮﻳﺐ ﺇﺫﺍ ﻛﺎﻥ ﻏﺎﻓ ﹰ‬
‫‪٥‬‬
‫ﻛﺎﻥ ﺍﳋﻄﺎﺏ ﺍﳌﺘﺮﺗﺐ ﻋﻠﻰ ﺍﻟﻨﺪﺍﺀ ﰲ ﳏﻞ ﺍﻟﻌﻨﺎﻳﺔ ﻭﺍﻻﻫﺘﻤﺎﻡ ﺑﺸﺄﻥ ﺍﳌﻨﺎﺩﻯ‪.‬‬
‫ﻭﻫﺬﺍ ﻣﺎ ﺩ ﹼﻝ ﻋﻠﻴﻪ ﺍﳌﻨﺎﺩﻯ ﰲ ﺍﻵﻳﺔ‪ ،‬ﻓﺎﻟﻨﺪﺍﺀ ﻟﻨﱯ ﺍﷲ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﻗِﺒﻞ ﺷﺎﻫﺪ ﺍﻟﻌﺰﻳﺰ‬
‫ﺟﺎﺀ ﰲ ﻣﻌﺮﺽ ﺍﻟﻌﻨﺎﻳﺔ ﻭﺍﻻﻫﺘﻤﺎﻡ‪.‬‬
‫‪٦‬‬
‫ﺽ (‪.‬‬
‫ﻒ ﺃﻋ‪‬ﺮ ‪‬‬
‫ﻭﺃﻭﺭﺩ ﺃﺑﻮ ﺍﻟﺒﻘﺎﺀ ﻭﺍﻟﺴﻤﲔ ﻗﺮﺍﺀﺓ ﺃﺧﺮﻯ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ‪ ،‬ﻭﻫﻲ‪ ) :‬ﻳﻮ ‪‬ﺳ ‪‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻠﻤﻊ‪ ،‬ﺍﺑﻦ ﺟﲏ‪ ) .‬ﺹ ‪ ،( ١٠٩‬ﻭﺍﻟﱪﻫﺎﻥ‪ ،‬ﺍﻟﺰﺭﻛﺸﻲ‪ ،( ٤٤٥ /٤ ) .‬ﻭﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪،( ٧٢٩ /٢ ) .‬‬
‫ﻭﺍﳌﻘﺮﺏ‪ ،‬ﺍﺑﻦ ﻋﺼﻔﻮﺭ‪ ) .‬ﺹ ‪ ،( ٢٤٤‬ﻭﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪.( ٣٧٣ /٢ ) .‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ ،( ٧٢٩ /٢ ) .‬ﻭﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ‪.( ٤٧٣ /٦ ) .‬‬
‫‪ -٣‬ﻫﻮ ﻣﻬﻠﻬِﻞ ﺑﻦ ﺭﺑﻴﻌﺔ‪ .‬ﻭﻫﻮ ﻣﻦ ﺷﻮﺍﻫﺪ‪ :‬ﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪ ،( ٢١٤ /٤ ) .‬ﻭﺳﺮ ﺻﻨﺎﻋﺔ ﺍﻹﻋﺮﺍﺏ‪ ،‬ﺍﺑـﻦ ﺟـﲏ‪.‬‬
‫) ‪ ،( ٨٠٠ /٢‬ﻭﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.( ٧٢٩ /٢ ) .‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪.( ٧٣٠ -٧٢٩ /٢ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،( ٢٧٥ /١ ) .‬ﻭﺍﻟﱪﻫﺎﻥ‪ ،‬ﺍﻟﺰﺭﻛﺸﻲ‪ ،( ٤٤٥ /٤ ) .‬ﻭﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ‪،‬‬
‫ﺍﻟﻘﺮﻃﱯ‪ ،( ٢٥٢ /١٤ ) .‬ﻭﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪.( ٣٧٣ /٢ ) .‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﻌﻜﱪﻱ‪ ،( ٧٣٠ /٢ ) .‬ﻭﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﺴﻤﲔ‪.( ٤٧٤ /٦ ) .‬‬
‫‪٢٢٤‬‬
‫ﻼ ﻣﺎﺿﻴﺎﹰ‪ ،‬ﻭﺍﳉﻤﻠﺔ ﺍﻟﻔﻌﻠﻴﺔ ﻣﻦ‬‫ﺽ ( ﻓﻌ ﹰ‬
‫ﻭﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﻳﻜﻮﻥ ) ﻳﻮﺳﻒ ( ﻣﺒﺘﺪﺃ‪ ،‬ﻭ) ﺃﻋ‪‬ﺮ ‪‬‬
‫ﺍﻟﻔﻌﻞ ﻭﺍﻟﻔﺎﻋﻞ ﰲ ﳏﻞ ﺭﻓﻊ ﺧﱪ ﺍﳌﺒﺘﺪﺃ‪.‬‬
‫ﻭﻗﺪ ﺫﻫﺐ ﺍﺑﻦ ﻣﺎﻟﻚ ﺇﱃ ﺃ ﹼﻥ ) ﻳﺎ ( ﺇﻥ ﻭﻟﻴﻬﺎ ﺃﻣﺮ ﺃﻭ ﺩﻋﺎﺀ ﻓﻬﻲ ﺣﺮﻑ ﻧﺪﺍﺀ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﳌﻨﺎﺩﻯ‬
‫ﺏ (‪ ،‬ﺃﻭ ) ﺣﺒﺬﺍ ( ﻓﻬﻲ ﺣﺮﻑ ﺗﻨﺒﻴﻪ‪ .‬ﳓﻮ‪ :‬ﻳﺎ ﻟﻴﺖ‪ ،‬ﻭﻳﺎ‬ ‫ﳏﺬﻭﻓﹰﺎ‪ .‬ﻭﺇﻥ ﻭﻟﻴﻬﺎ ) ﻟﻴﺖ (‪ ،‬ﺃﻭ ) ‪‬ﺭ ‪‬‬
‫ﺠﺪ‪‬ﻭﺍ ِﻟﱠﻠ ِﻪ(‪ ١،‬ﻭﺍﻟﺘﻘـﺪﻳﺮ‪ :‬ﺃﻻ ﻳـﺎ‬
‫ﺴ‪‬‬
‫ﺭﺏ‪ ،‬ﻭﻳﺎ ﺣﺒﺬﺍ‪ ( .‬ﺃﻣﺎ ﺍﻷﻣﺮ ﻓﻨﺤﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﹶﺃﻟﱠﺎ ‪‬ﻳ ‪‬‬
‫‪٤‬‬
‫ﻫﺆﻻﺀ‪ ٢.‬ﻋﻠﻰ ﺇﻓﺮﺍﺩ ) ﻳﺎ (‪ ،‬ﻭﺟﻌﻞ ) ﺍﺳﺠﺪﻭﺍ ( ﺃﻣﺮﹰﺍ‪ ٣.‬ﻭﻫﻲ ﻗﺮﺍﺀﺓ ﺍﻟﻜﺴﺎﺋﻲ‪.‬‬
‫‪٥‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺪﻋﺎﺀ ﻓﻨﺤﻮ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﻚ ﺍﻟ ﹶﻘ ﹾﻄ ‪‬ﺮ ‪.‬‬
‫ﻼّ ‪‬ﲜ ْ‪‬ﺮ ‪‬ﻋﺎِﺋ ِ‬
‫ﻭ ‪‬ﻣﺎ ﺯﺍ ﹶﻝ ‪‬ﻣ ‪‬ﻨ ‪‬ﻬ ﹰ‬ ‫ﺃﻻ ﻳﺎ ﺃ ‪‬ﺳ ﹶﻠﻤﻲ ﻳﺎ ‪‬ﺩﺍ ‪‬ﺭ ‪‬ﻣﻲ‪ ‬ﻋﻠﻰ ﺍﻟِﺒ ﹶﻠﻰ‬
‫ﻭﻗﺪ ﺣ‪‬ﺬﻑ ﺍﳌﻨﺎﺩﻯ ﰲ ﺍﻟﺒﻴﺖ ﻗﺒﻞ ﻓﻌﻞ ﺍﻷﻣﺮ ) ﺃﺳﻠﻤﻲ (‪ ،‬ﻓﺎﺗﺼﻞ ﺣﺮﻑ ﺍﻟﻨﺪﺍﺀ ﺑﺎﻟﻔﻌﻞ ﻟﻔﻈﺎﹰ‪،‬‬
‫ﻭ) ﻳﺎ ( ‪ -‬ﻫﻨﺎ‪ -‬ﺣﺮﻑ ﻧﺪﺍﺀ‪ ،‬ﻭﻟﻴﺲ ﺣﺮﻑ ﺗﻨﺒﻴﻪ‪.‬‬

‫‪ -١‬ﺍﻟﻨﻤﻞ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪.( ٢٥‬‬

‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﺘﺴﻬﻴﻞ‪ ،‬ﺍﺑﻦ ﻣﺎﻟﻚ‪.( ٣٨٩ /٣ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺭﺻﻒ ﺍﳌﺒﺎﱐ‪ ،‬ﺍﳌﺎﻟﻘﻲ‪ ) .‬ﺹ ‪.( ٥١٤‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺣﺠﺔ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﺍﺑﻦ ﺯﳒﻠﺔ‪ ) .‬ﺹ ‪ ،( ٥٢٦‬ﻭﺇﺑﺮﺍﺯ ﺍﳌﻌﺎﱐ‪ ،‬ﺍﻟﺪﻣﻴﺎﻃﻲ‪.( ٦٢٩ /٢ ) .‬‬
‫‪ -٥‬ﺍﻟﺒﻴﺖ ﻟﺬﻱ ﺍﻟﺮﻣﺔ‪ .‬ﻭﻫﻮ ﻣﻦ ﺷﻮﺍﻫﺪ‪ :‬ﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ‪ ،‬ﺍﺑﻦ ﻋﻘﻴﻞ‪ ،( ٢٤٧ /١ ) .‬ﻭﺷﺮﺡ ﺍﻷﴰﻮﱐ‪ ،‬ﺍﻷﴰـﻮﱐ‪.‬‬
‫) ‪ ،( ٤١ /١‬ﻭﺷﺮﺡ ﺷﻮﺍﻫﺪ ﺍﳌﻐﲏ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪.( ٦١٧ /٢ ) .‬‬
‫‪٢٢٥‬‬
 ‫ﻣﺒﺤﺚ ) ﻣﺎ ( ﺍﻟﻨﺎﻓﻴﺔ‪:‬‬
‫ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻋﻠﻰ ) ﻣﺎ ( ﺍﻟﻨﺎﻓﻴﺔ ﺑﺸﺎﻫﺪ ﻗﺮﺁﱐ ﻭﺍﺣﺪ ﻫﻮ‪:‬‬
‫‪١‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻣ‪‬ﺎ ‪‬ﻫﺬﹶﺍ ‪‬ﺑﺸ‪‬ﺮﹰﺍ ‪.‬‬
‫ﻓـ) ﻣﺎ ( ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻧﺎﻓﻴﺔ‪ ،‬ﻭﺍﺳﻢ ﺍﻹﺷﺎﺭﺓ ) ﻫﺬﺍ ( ﻣﺒﲏ ﰲ ﳏﻞ ﺭﻓﻊ ﺍﺳـﻢ ) ﻣـﺎ (‪،‬‬
‫ﻭ) ﺑﺸﺮﹰﺍ ( ﺍﳋﱪ‪.‬‬
‫ﻭ) ﻣﺎ ( ﺭﻓﻌﺖ ﺍﻻﺳﻢ ﻭﻧﺼﺒﺖ ﺍﳋﱪ ﻋﻠﻰ ﻟﻐﺔ ﺃﻫﻞ ﺍﳊﺠﺎﺯ‪ ،‬ﻭﺗﺴﻤﻰ ) ﻣﺎ ( ﺍﳊﺠﺎﺯﻳﺔ‪ ،‬ﻭﻗﺪ‬
‫ﻋﻤﻠﺖ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺗﺸﺒﻴﻬﹰﺎ ﳍﺎ ﺑـ) ﻟﻴﺲ (‪ ،‬ﻓﻬﻤﺎ ﻟﻠﻨﻔﻲ‪ ،‬ﻭﺗﺪﺧﻼﻥ ﻋﻠﻰ ﺍﳌﺒﺘـﺪﺃ ﻭﺍﳋـﱪ‪،‬‬
‫‪٢‬‬
‫ﻭﳜﻠﺺ ﻣﺎ ﺑﻌﺪﻫﺎ ﻟﻠﺤﺎﻝ‪.‬‬
‫ﻭ) ﻣﺎ ( ﺗﺮﻓﻊ ﺍﻻﺳﻢ ﻭﺗﻨﺼﺐ ﺍﳋﱪ‪ ،‬ﺇﺫﺍ ﱂ ﻳﺘﻘﺪﻡ ﺧﱪﻫﺎ ﻋﻠﻰ ﺍﻻﺳﻢ‪ ،‬ﻓﺈﺫﺍ ﺗﻘﺪﻡ ﺑﻄﻞ ﻋﻤﻠﻬﺎ‬
‫ﳓﻮ‪ :‬ﻣﺎ ﻗﺎﺋﻢ ﺯﻳﺪ‪ ،‬ﻭﺇﺫﺍ ﱂ ﻳﺘﻘﺪﻡ ﻣﻌﻤﻮﻝ ﺍﳋﱪ ﻋﻠﻰ ﺍﻻﺳﻢ ﻭﻫﻮ ﻏـﲑ ﻇـﺮﻑ ﻭﻻ ﺟـﺎﺭ‬
‫ﻚ ﺯﻳ ‪‬ﺪ ﺁﻛ ﹲﻞ‪ ٣.‬ﻓـ) ﻃﻌﺎﻣ‪‬ﻚ ( ﻣﻔﻌﻮﻝ ) ﺁﻛﻞ (‪.‬‬ ‫ﻭﳎﺮﻭﺭ‪ ،‬ﻣﺜﻞ‪ :‬ﻣﺎ ﻃﻌﺎ ‪‬ﻣ ‪‬‬
‫ﻭﻳﺮﺗﻔﻊ ﻣﺎ ﺑﻌﺪ ) ﻣﺎ ( ﻋﻠﻰ ﺍﻻﺑﺘﺪﺍﺀ ﻭﺍﳋﱪ ﺇﺫﺍ ﺩﺧﻠﺖ ) ﺇﻻ (‪ ،‬ﻣﺜﻞ‪ :‬ﻣﺎ ﺯﻳ ‪‬ﺪ ﺇﻻ ﻗﺎﺋﻢ‪ ،‬ﻭﻣﻨﻪ‬
‫‪٤‬‬
‫ﺸ ‪‬ﺮ (‪.‬‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻣﺎ ﻫﺬﺍ ﺇ ﹼﻻ ‪‬ﺑ ‪‬‬
‫ﻭﺇﺫﺍ ﺩﺧﻠﺖ ) ِﺇ ﹾﻥ ( ﺍﳌﺨﻔﻔﺔ‪ ،‬ﻣﺜﻞ‪ :‬ﻣﺎ ِﺇ ﹾﻥ ﺯﻳ ‪‬ﺪ ﻗﺎﺋ ‪‬ﻢ‪ ٥.‬ﻭﺇﺫﺍ ﺗﻜﺮﺭﺕ ) ﻣﺎ (‪ ،‬ﳓﻮ‪ :‬ﻣﺎ ﻣﺎ ﺯﻳ ‪‬ﺪ‬
‫‪٦‬‬
‫ﻗﺎﺋ ‪‬ﻢ‪.‬‬

‫ﺖ‬
‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٢٧٦ /١ ) .‬ﻳﻮﺳﻒ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ٣١‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﹶﻓﹶﻠﻤ‪‬ﺎ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺝ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻦ ﹶﻓﹶﻠﻤ‪‬ﺎ ‪‬ﺭﹶﺃ‪‬ﻳ‪‬ﻨ ‪‬ﻪ ﹶﺃ ﹾﻛ‪‬ﺒ ‪‬ﺮ‪‬ﻧ ‪‬ﻪ‬
‫ﺖ ﺍ ‪‬ﺧ ‪‬ﺮ ‪‬‬
‫ﺖ ﹸﻛ ﱠﻞ ﻭ‪‬ﺍ ِﺣ ‪‬ﺪ ٍﺓ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻦ ِﺳﻜﱢﻴﻨﹰﺎ ‪‬ﻭﻗﹶﺎﹶﻟ ِ‬ ‫ﺕ ﹶﻟ ‪‬ﻬ ‪‬ﻦ ‪‬ﻣ‪‬ﺘ ﹶﻜﹰﺄ ﻭ‪‬ﺁ‪‬ﺗ ‪‬‬
‫ﺖ ِﺇﹶﻟ‪‬ﻴ ِﻬ ‪‬ﻦ ‪‬ﻭﹶﺃ ‪‬ﻋ‪‬ﺘ ‪‬ﺪ ‪‬‬
‫ِﺑ ‪‬ﻤ ﹾﻜ ِﺮ ِﻫ ‪‬ﻦ ﹶﺃ ‪‬ﺭﺳ‪‬ﹶﻠ ‪‬‬
‫ﻚ ﹶﻛ ِﺮ ‪‬ﱘ(‪.‬‬ ‫ﺵ ِﻟﱠﻠ ِﻪ ﻣ‪‬ﺎ ‪‬ﻫﺬﹶﺍ ‪‬ﺑﺸ‪‬ﺮﹰﺍ ِﺇ ﹾﻥ ‪‬ﻫﺬﹶﺍ ِﺇﻟﱠﺎ ‪‬ﻣﹶﻠ ‪‬‬
‫‪‬ﻭﹶﻗ ﱠﻄ ‪‬ﻌ ‪‬ﻦ ﹶﺃ‪‬ﻳ ِﺪ‪‬ﻳ ‪‬ﻬ ‪‬ﻦ ‪‬ﻭﹸﻗ ﹾﻠ ‪‬ﻦ ﺣ‪‬ﺎ ‪‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،( ٥٩ /١ ) .‬ﻭﺍﳌﻘﺘـﻀﺐ‪ ،‬ﺍﳌـﱪﺩ‪ ،( ١٨٨ /٤ ) .‬ﻭﻣﻨـﺎﺯﻝ ﺍﳊـﺮﻭﻑ‪ ،‬ﺍﻟﺮﻣـﺎﱐ‪.‬‬
‫) ﺹ ‪ ،( ٣٦‬ﻭﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪ ) .‬ﺹ ‪ ،( ١٤٣‬ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪ ) .‬ﺹ ‪ ،( ١٦٦ /١‬ﻭﺷـﺮﺡ‬
‫ﺍﺑﻦ ﻋﻘﻴﻞ‪ ،‬ﺍﺑﻦ ﻋﻘﻴﻞ‪.( ٢٧٩ /١ ) .‬‬
‫‪ -٣‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٢٧٦ /١ ) .‬‬
‫‪ -٤‬ﺍﳌﺆﻣﻨﻮﻥ‪ :‬ﻣﻦ ﺍﻵﻳﺘﲔ ) ‪ ،( ٢٤‬ﻭ) ‪.( ٣٣‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٢٧٧ -٢٧٦ /١ ) .‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ‪ ،‬ﺍﺑﻦ ﻋﻘﻴﻞ‪.( ٢٨٢ -٢٨١ /١ ) .‬‬
‫‪٢٢٦‬‬
‫ﻭﺫﻫﺐ ﺍﻟﻜﻮﻓﻴﻮﻥ ﺇﱃ ﺃﻥ ﺧﱪ ) ﻣﺎ ( ﻣﻨﺼﻮﺏ ﲝﺬﻑ ﺣﺮﻑ ﺍﳉﺮ‪ ١.‬ﺃﻱ‪ :‬ﻣﻨﺼﻮﺏ ﺑﻨـﺰﻉ‬
‫ﺍﳋﺎﻓﺾ‪ ،‬ﻓﺎﳌﻌﲎ ﻋﻨﺪ ﺍﻟﻜﻮﻓﻴﲔ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ‪ :‬ﻣﺎ ﻫﺬﺍ ﺑﺒﺸ ٍﺮ‪ .‬ﻭﺭﺩ‪‬ﻩ ﺍﺑﻦ ﺍﻷﻧﺒـﺎﺭﻱ ﺑﻘﻮﻟـﻪ‪:‬‬
‫) ﻫﺬﺍ ﻓﺎﺳﺪ‪ ،‬ﻷﻥ ﺣﺬﻑ ﺣﺮﻑ ﺍﳉﺮ ﻻ ﻳﻮﺟﺐ ﺍﻟﻨﺼﺐ‪ ،‬ﻷﻧﻪ ﻟﻮ ﻛﺎﻥ ﺣﺬﻑ ﺣﺮﻑ ﺍﳉﺮ‬
‫‪٢‬‬
‫ﻳﻮﺟﺐ ﺍﻟﻨﺼﺐ ﻟﻜﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻛﻞ ﻣﻮﺿﻊ (‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ ) :‬ﻓﻼ ﻳﻜﺎﺩ ﺃﻫﻞ ﺍﳊﺠﺎﺯ ﻳﻨﻄﻘﻮﻥ ﺇﻻ ﺑﺎﻟﺒﺎﺀ‪ ،‬ﻓﻠﻤﺎ ﺣﺬﻓﻮﻫﺎ ﺃﺣﺒ‪‬ﻮﺍ ﺃﻥ ﻳﻜﻮﻥ ﳍـﺎ‬
‫‪٣‬‬
‫ﺃﺛﺮ ﻓﻴﻤﺎ ﺧﺮﺟﺖ ﻣﻨﻪ ﻓﻨﺼﺒﻮﺍ ﻋﻠﻰ ﺫﻟﻚ (‪.‬‬
‫ﻭﺍﻟﻔﺮﺍﺀ ﰲ ﻗﻮﻟﻪ ﻫﺬﺍ ﻳﺆﻳﺪ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟﻜﻮﻓﻴﻮﻥ ﺑﻘﻮﳍﻢ ﺇﻥ ﺧﱪ ) ﻣﺎ ( ﻣﻨﺼﻮﺏ ﲝـﺬﻑ‬
‫ﺣﺮﻑ ﺍﳉﺮ‪ .‬ﻭﻗﻮﻟﻪ‪ ) :‬ﻓﻼ ﻳﻜﺎﺩ ﺃﻫﻞ ﺍﳊﺠﺎﺯ ﻳﻨﻄﻘﻮﻥ ﺇﻻ ﺑﺎﻟﺒﺎﺀ (‪ ،‬ﺃﻱ‪ :‬ﻳﻘﻮﻟﻮﻥ ) ﺑﺒﺸ ٍﺮ (‪،‬‬
‫ﻓﺤﺬﻓﻮﺍ ﺍﻟﺒﺎﺀ‪ ،‬ﻓﺼﺎﺭ ﺍﻟﻜﻼﻡ‪ :‬ﻣﺎ ﻫﺬﺍ ﺑﺸﺮﹰﺍ‪.‬‬
‫ﻭ ‪‬ﺭ ‪‬ﺩ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺣﺮﻑ ﺍﳉﺮ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻟﻴﺲ ﺑﺄﺻﻞ‪ ،‬ﺑﻞ ﻫﻮ ﺯﺍﺋﺪ‪ ،‬ﻭﺩﺧﻮﻝ ﺍﻟﺒـﺎﺀ‬
‫ﺇﳕﺎ ﻫﻮ ﻟﺘﻮﻛﻴﺪ ﺍﻟﻨﻔﻲ‪ ،‬ﻓﺎﻟﻨﺼﺐ ﻫﻮ ﺍﻷﺻﻞ‪ ،‬ﻭﺍﳉﺮ ﻃﺎﺭﺉ ﻋﻠﻴﻪ ﻓﻼ ﳝﻜﻦ ﺗﻘﺪﱘ ﺍﻟﺰﺍﺋﺪ ﻋﻠـﻰ‬
‫‪٤‬‬
‫ﻣﺎ ﻫﻮ ﺃﺻﻞ ‪.‬‬
‫ﻭﻗﹸﺮﺃ ﺍﳋﱪ ) ﺑﺸ ‪‬ﺮ ( ﺑﺎﻟﺮﻓﻊ‪ ٥.‬ﻭﻳﻜﻮﻥ ﻣﺎ ﺑﻌﺪ ) ﻣﺎ ( ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﻣﺮﻓﻮﻋﹰﺎ ﻋﻠﻰ ﺍﻻﺑﺘﺪﺍﺀ‬
‫‪٦‬‬
‫ﻋﻠﻰ ﻟﻐﺔ ﲤﻴﻢ‪.‬‬
‫ﻭﺑﻨﻮ ﲤﻴﻢ ﻳﻬﻤﻠﻮﻥ ) ﻣﺎ ( ﻭﻻ ﻳﻌﻤﻠﻮ‪‬ﺎ‪ ،‬ﻷ‪‬ﺎ ﺣﺮﻑ ﻏﲑ ﳐﺘﺺ ﻓﻴﺪﺧﻞ ﻋﻠﻰ ﺍﻻﺳﻢ ﻭﺍﻟﻔﻌﻞ‪،‬‬
‫ﻭﺍﳊﺮﻭﻑ ﻻ ﺗﻌﻤﻞ ﺇﻻ ﺇﺫﺍ ﺍﺧﺘﺼﺖ‪ ٧.‬ﻭﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻠﻐﺔ ﺟﺎﺀﺕ ﺍﻟﻘﺮﺍﺀﺓ ) ﻣﺎ ﻫﺬﺍ ‪‬ﺑ ‪‬‬
‫ﺸ ‪‬ﺮ (‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺍﳉﻤﻞ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﺍﻟﻔﺮﺍﻫﻴﺪﻱ‪ ) .‬ﺹ ‪ ،( ١٢٠‬ﻭﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻔﺮﺍﺀ‪.( ٣٦ /٢ ) .‬‬

‫‪ -٢‬ﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪ ) .‬ﺹ ‪ .( ١٤٤ -١٤٣‬ﻭﻳﻨﻈﺮ‪ :‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪.( ٣٢٧ /٢ ) .‬‬
‫‪ -٣‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻔﺮﺍﺀ‪.( ٣٦ /٢ ) .‬‬
‫‪ -٤‬ﺍﻹﻧﺼﺎﻑ‪ ،‬ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪.( ١٦٧ /١ ) .‬‬
‫‪ -٥‬ﻗﺮﺃ ‪‬ﺎ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ .‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺸﺎﻑ‪ ،‬ﺍﻟﺰﳐﺸﺮﻱ‪ .( ٤٦٦ /٢ ) .‬ﻭﻧﺴﺐ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﺍﻟﻘﺮﺍﺀﺓ ﺇﱃ ﺃﰊ ﺍﳌﺘﻮﻛـﻞ‬
‫ﻭﺃﰊ ‪‬ﻴﻚ ﻭﻋﻜﺮﻣﺔ ﻭﻣﻌﺎﺫ ﺍﻟﻘﺎﺭﺉ‪ .‬ﺯﺍﺩ ﺍﳌﺴﲑ‪.( ٢١٩ /٤ ) .‬‬
‫‪ -٦‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،( ٥٩ /١ ) .‬ﻭﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑـﻦ ﻳﻌـﻴﺶ‪ ،( ١٠٨ /١ ) .‬ﻭﺍﳍﻤـﻊ‪ ،‬ﺍﻟـﺴﻴﻮﻃﻲ‪.‬‬
‫) ‪.( ٤٤٧ /١‬‬
‫‪ -٧‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌـﱪﺩ‪ ،( ١٨٨ /٤ ) .‬ﻭﻣﻨـﺎﺯﻝ ﺍﳊـﺮﻭﻑ‪ ،‬ﺍﻟﺮﻣـﺎﱐ‪ ) .‬ﺹ ‪،( ٣٦‬ﻭﺭﺻـﻒ ﺍﳌﻴـﺎﱐ‪.‬‬
‫) ﺹ ‪.( ٣٨٠ -٣٧٩‬‬
‫‪٢٢٧‬‬
 ‫ﻣﺒﺤﺚ ) ﻻ ( ﺍﻟﻨﺎﻓﻴﺔ‪:‬‬
‫ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺃﺛﻨﺎﺀ ﺣﺪﻳﺜﻪ ﻋﻦ ) ﻻ ( ﺍﻟﱵ ﻟﻨﻔﻲ ﺍﳉﻨﺲ ﺑﺸﺎﻫﺪ ﻗﺮﺁﱐ ﻭﺍﺣﺪ‪.‬‬

‫‪١‬‬
‫ﺍﻟﺸﺎﻫﺪ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻻ ﻓِﻴﻬ‪‬ﺎ ﹶﻏ ‪‬ﻮ ﹲﻝ ‪.‬‬

‫ﺍﺳﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﰲ ﺳﻴﺎﻕ ﺣﺪﻳﺜﻪ ﻋﻦ ) ﻻ ( ﺍﻟﻨﺎﻓﻴﺔ ﻟﻠﺠﻨﺲ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‪.‬‬
‫ﻭ) ﻻ ( ﺍﻟﻨﺎﻓﻴﺔ ﻟﻠﺠﻨﺲ ﻫﻲ ﺍﻟﱵ ﺗﻜﻮﻥ ﻣﻌﻬﺎ ﺍﻟﻨﻜﺮﺓ ﻣﺒﻨﻴﺔ ﺇﺫﺍ ﺟﺎﺀﺕ ﺑﻌﺪﻫﺎ‪ ،‬ﻭﲢﻘﻘﺖ ﻣﻌﻬﺎ‬
‫ﺺ ﻋﻠﻴﻬﺎ ﺍﻟﻨﺤﺎﺓ‪.‬‬
‫ﺷﺮﻭﻁ ﻧ ‪‬‬
‫ﻓﻴﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻨﻔﻲ ﻣﺴﺘﻐﺮﻗﹰﺎ ﻟﻠﺠﻨﺲ‪ ،‬ﻭﺃﻥ ﺗﻠﻴﻬﺎ ﺍﻟﻨﻜﺮﺓ‪ ،‬ﲟﻌﲎ ﺃﻥ ﻳﻠﻴﻬﺎ ﺍﲰﻬـﺎ ﺑﻐـﲑ‬
‫‪٢‬‬
‫ﻓﺎﺻﻞ‪ ،‬ﻭﺃﻻ ﻳﻜﻮﻥ ﻗﺪ ﻋﻤﻞ ﰲ ﺍﻟﻨﻜﺮﺓ ﻋﺎﻣﻞ ﻏﲑ ) ﻻ (‪.‬‬
‫ﻓﺈﻥ ﻓﺼﻞ ﺑﲔ ) ﻻ ( ﻭﺍﲰﻬﺎ ﺑﻔﺎﺻﻞ ‪ -‬ﺣﱴ ﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻔﺎﺻﻞ ﻇﺮﻓﹰﺎ ﺃﻭ ﺟﺎﺭﹰﺍ ﻭﳎـﺮﻭﺭﹰﺍ‬
‫ﻭﺍﻗﻌﹰﺎ ﺧﱪﹰﺍ ﳍﺎ‪ -‬ﺑﻄﻞ ﻋﻤﻠﻬﺎ‪ ٣.‬ﳓﻮ‪ :‬ﻻ ﻓﻴﻬﺎ ﺃﺣ ‪‬ﺪ‪.‬‬
‫ﻭﻣﻦ ﺫﻟﻚ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﱵ ﺍﺳﺘﺸﻬﺪ ‪‬ﺎ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .‬ﻓـ) ﻏﻮ ﹲﻝ ( ﻣﺒﺘﺪﺃ ﻣـﺆﺧﺮ ﻣﺮﻓـﻮﻉ‪،‬‬
‫ﻭﺍﳉﺎﺭ ﻭﺍ‪‬ﺮﻭﺭ) ﻓﻴﻬﺎ ( ﺧﱪ ﻣﻘﺪﻡ‪ .‬ﻭﱂ ﺗﻌﻤﻞ ) ﻻ ( ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻟﻮﺟﻮﺩ ﺍﻟﻔﺎﺻﻞ‪ ،‬ﻭﻫﻮ‬
‫‪٤‬‬
‫ﺍﳉﺎﺭ ﻭﺍ‪‬ﺮﻭﺭ ) ﻓﻴﻬﺎ (‪.‬‬
‫ﻭﻣﻦ ﺷﺮﻭﻁ ﻋﻤﻞ ) ﻻ ( ﰲ ﺍﻟﻨﻜﺮﺓ‪ ،‬ﺃﻻ ﻳﻌﻤﻞ ﰲ ﺍﻟﻨﻜﺮﺓ ﻋﺎﻣـﻞ ﻏـﲑ ) ﻻ (‪ ،‬ﻣﺜـﻞ‪ :‬ﻻ‬
‫ﻣﺮﺣﺒﺎﹰ‪ ،‬ﻭﻻ ﺃﻫﻼﹰ‪ ،‬ﻭﻻ ﻛﺮﺍﻣ ﹰﺔ‪ .‬ﻓﻬﺬﻩ ﺍﻷﲰﺎﺀ ﺍﻟﱵ ﺑﻌﺪ ) ﻻ ( ﺗﻘﻊ ﻣﻔﻌﻮ ﹰﻻ ﺑﻪ ﻟﻔﻌﻞ ﳏﺬﻭﻑ‪،‬‬
‫ﻓﻬﻲ ﻣﻨﺼﻮﺑﺔ ﺑﺄﻓﻌﺎﻝ ﻣﻀﻤﺮﺓ ﻣﻘﺪﺭﺓ ﺑﻌﺪ ) ﻻ (‪ ،‬ﻭﺣﻴﻨﻬﺎ ﻻ ﻳﻜﻮﻥ ﻟـ) ﻻ ( ﻋﻤـﻞ ﻷ‪‬ـﺎ‬
‫‪٥‬‬
‫ﻣﻬﻤﻠﺔ‪.‬‬

‫‪ -١‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ .( ٢٧٧ /١ ) .‬ﺍﻟﺼﺎﻓﺎﺕ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ) ‪ .( ٤٧‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻻ ﻓِﻴﻬ‪‬ﺎ ﹶﻏ ‪‬ﻮ ﹲﻝ‬
‫ﻭ‪‬ﻻ ‪‬ﻫ ‪‬ﻢ ‪‬ﻋ‪‬ﻨﻬ‪‬ﺎ ‪‬ﻳ‪‬ﻨ ‪‬ﺰﻓﹸﻮ ﹶﻥ(‪.‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪.( ٢٧٨ -٢٧٧ /١ ) .‬‬
‫‪ -٣‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪.‬‬
‫‪ -٤‬ﻳﻨﻈﺮ‪ :‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ‪ ،( ٢٩٩ /٢ ) .‬ﻭﺍﳌﻘﺘـﻀﺐ‪ ،‬ﺍﳌـﱪﺩ‪،( ٣٦١ /٤ ) .‬ﻭﺍﻷﺻـﻮﻝ‪ ،‬ﺍﺑـﻦ ﺍﻟـﺴﺮﺍﺝ‪.‬‬
‫) ‪ ،( ٣٩٤ /١‬ﻭﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻨﺤﺎﺱ‪ ،( ٢٥٧ / ٤ ) .‬ﻭﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﺍﺑﻦ ﻳﻌـﻴﺶ‪ ،( ١١١ /٢ ) .‬ﻭﺭﺻـﻒ‬
‫ﺍﳌﺒﺎﱐ‪ ،‬ﺍﳌﺎﻟﻘﻲ‪ ) .‬ﺹ ‪ ،( ٣٣٥‬ﻭﺍﳍﻤﻊ‪ ،‬ﺍﻟﺴﻴﻮﻃﻲ‪.( ٥٢٦ /١ ) .‬‬
‫‪ -٥‬ﻳﻨﻈﺮ‪ :‬ﺍﳌﻘﺘﻀﺐ‪ ،‬ﺍﳌﱪﺩ‪ ،( ٣٨٠ /٤ ) .‬ﻭﺍﻷﺻﻮﻝ‪ ،‬ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ‪.( ٣٩٤ /١ ) .‬‬
‫‪٢٢٨‬‬
 ‫ﻭ) ﻻ ( ﰲ ﺍﻟﻌﻤﻞ ﻣﺜﻞ ) ِﺇ ﹼﻥ (‪ ،‬ﺇﻻ ﺃ‪‬ﺎ ﲣﺎﻟﻔﻬﺎ ﰲ ﲨﻠﺔ ﺃﻣﻮﺭ‪:‬‬
‫ﻼ ﺣﺎﺿـ ‪‬ﺮ‪.‬‬ ‫ﺍﻷﻭﻝ‪ :‬ﺃ ﹼﻥ ) ِﺇ ﹼﻥ ( ﺗﻌﻤﻞ ﰲ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﳓﻮ‪ِ :‬ﺇ ﹼﻥ ﺯﻳﺪﹰﺍ ﻗﺎﺩﻡ‪ ،‬ﻭﺍﻟﻨﻜﺮﺓ‪ ،‬ﳓﻮ‪ :‬ﺇ ﹼﻥ ﺭﺟ ﹰ‬
‫ﻭ ) ﻻ ( ﻻ ﺗﻌﻤﻞ ﺇﻻ ﰲ ﺍﻟﻨﻜﺮﺓ‪ ،‬ﳓﻮ‪ :‬ﻻ ﺭﺟ ﹶﻞ ﰲ ﺍﻟﺪﺍ ِﺭ ‪.‬‬
‫ﺍﻟﺜﺎﱐ‪ ) :‬ﻻ ( ﺗ‪‬ﺒﲎ ﻣﻊ ﺍﻟﻨﻜﺮﺓ‪ ،‬ﳓﻮ‪ :‬ﻻ ﺭﺟ ﹶﻞ ﰲ ﺍﻟﺪﺍﺭ‪ .‬ﻭ) ِﺇ ﹼﻥ ( ﻻ ﺗﺒﲎ ﻣﻊ ﺍﻟﻨﻜﺮﺓ‪.‬‬
‫ﺍﻟﺜﺎﻟﺚ‪ِ ) :‬ﺇ ﹼﻥ ( ﻻ ﳛﺴ‪‬ﻦ ﺣﺬﻑ ﺧﱪﻫﺎ‪ ،‬ﻭ) ﻻ ( ﳛﺴﻦ ﺣﺬﻑ ﺧﱪﻫﺎ‪ ،‬ﳓﻮ‪ :‬ﻻ ﺑـﺄﺱ‪ ،‬ﻭﻻ‬
‫ﻑ‪.‬‬
‫ﺧﻮ ‪‬‬
‫ﺍﻟﺮﺍﺑﻊ‪ِ ) :‬ﺇ ﹼﻥ ( ﳚﻮﺯ ﺍﻟﻌﻄﻒ ﻋﻠﻰ ﻣﻮﺿﻌﻬﺎ ﺑﻌﺪ ﺍﳋﱪ‪ ،‬ﻭﻻ ﳚﻮﺯ ﻗﺒﻞ ﺍﳋﱪ‪ ،‬ﳓﻮ‪ِ :‬ﺇ ﹼﻥ ﺍﻟﺮﺟ ﹶﻞ‬
‫ﻭﺍﳌﺮﺃ ﹸﺓ ﰲ ﺍﻟﺪﺍﺭ‪ ،‬ﻭﳚﻮﺯ‪ِ :‬ﺇ ﹼﻥ ﺍﻟﺮﺟ ﹶﻞ ﰲ ﺍﻟﺪﺍ ِﺭ ﻭﺍﳌﺮﺃ ﹸﺓ‪ .‬ﻭ) ﻻ ( ﳚﻮﺯ ﺍﻟﻌﻄﻒ ﻋﻠﻰ ﻣﻮﺿـﻌﻬﺎ‬
‫‪١‬‬
‫ﻗﺒﻞ ﺍﳋﱪ‪ ،‬ﻭﺑﻌﺪ ﺍﳋﱪ‪ ،‬ﻓﻴﺠﻮﺯ‪ :‬ﻻ ﺭﺟ ﹶﻞ ﻭﺍﻣﺮﺃ ﹲﺓ ﰲ ﺍﻟﺪﺍﺭ‪ ،‬ﻭﻻ ﺭﺟ ﹶﻞ ﰲ ﺍﻟﺪﺍ ِﺭ ﻭﺍﻣﺮﺃ ﹲﺓ‪.‬‬
‫‪٢‬‬
‫ﻭﻟﺬﻟﻚ ‪‬ﻋﺪ‪‬ﺕ ) ﻻ ( ﻓﺮﻋﹰﺎ ﻋﻦ ) ِﺇ ﹼﻥ ( ﺍﻟﱵ ﻫﻲ ﺍﻷﺻﻞ‪.‬‬

‫‪ -١‬ﻳﻨﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،( ٢٧٨ /١ ) .‬ﻭﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪ ) .‬ﺹ ‪.( ٢٤٨ -٢٤٧‬‬
‫‪ -٢‬ﻳﻨﻈﺮ‪ :‬ﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪ ) .‬ﺹ ‪.( ٢٤٨‬‬

‫‪٢٢٩‬‬
 ‫ّ‬

‫ﺧﺎﲤﺔ ﺍﻟﺒﺤﺚ‬

‫ﺖ ﻇﻼﻝ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌـﺎﱃ‪،‬‬

‫ﺑﻌﺪ ﺭﺣﻠﺔ ﻣﻀﻨﻴﺔ ﳑﺘﻌﺔ ﻋﺸﺘ‪‬ﻬﺎ ﻣﻊ ﺁﻱ ﺍﻟﺬﻛﺮ ﺍﳊﻜﻴﻢ‪ ،‬ﻭﺗﻔﻴﺌ ‪‬‬
‫ﻓﺬﻗﺖ ﺷﻴﺌﹰﺎ ﻣﻦ ﻋﻈﻤﺔ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﺗﻠﻤﺴﺖ ﻧﺰﺭﹰﺍ ﻳﺴﲑﹰﺍ ﻣﻦ ﺇﻋﺠـﺎﺯﻩ ﺍﻟﻠﻐـﻮﻱ‪،‬‬
‫ﺏ ﹸﺃ‪‬ﺑﺪﻳﻬﺎ ﺣﲔ ﺃﻗ ‪‬ﻊ ﻋﻠـﻰ‬
‫ﻓﻜﻨﺖ ﻣﺒﻬﻮﺭﹰﺍ ﻻ ﺃﻣﻠﻚ ﻧﻔﺴﻲ ﻣﻦ ﺗﻜﺒﲑﺓ ﺃﻃِﻠ ﹸﻘﻬﺎ‪ ،‬ﺃﻭ ﻛﻠﻤﺔ ﺇﻋﺠﺎ ٍ‬
‫ﻣﻮﺿﻊ ﻳﺮﻭﻕ ﻟﻠﻨﺎﻇﺮﻳﻦ‪ ،‬ﻭﻳﺒﻬﺞ ﺧﺎﻃﺮ ﺍﳌﺘﺄﻣﻠﲔ‪ ،‬ﻭﻣﺎ ﺃﻛﺜﺮﻫﺎ ﻣﻦ ﻣﻮﺍﺿﻊ ! ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﻮﻫﻠﺔ ﺍﻷﻭﱃ ﻟﺘﺘﺒﻊ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﻘﺮﺁﻧﻴﺔ ﰲ ﻛﺘﺎﺏ ) ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ (‪ ،‬ﳝﻜـﻨﲏ ﺃﻥ‬
‫ﺃﺳﺠﻞ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﻳﺒﺪﻭ ﻣﻨﻬﺞ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﰲ ﺍﻻﺳﺘﺸﻬﺎﺩ ﻭﺍﺿﺤﹰﺎ ﺟﻠﻴﹰﺎ‪ ،‬ﻓﺈﻳﺮﺍﺩﻩ ﻟﻶﻳﺎﺕ ﻟﻴﺲ ﻣﻄﺮﺩﹰﺍ‬ ‫‪-١‬‬
‫ﻭﻻ ﻣﻘﺼﻮﺩﺍﹰ‪ ،‬ﺑﻞ ﻳﻮﺭﺩ ﺑﻌﻀﹰﺎ ﻫﻨﺎ ﻭﻳﻐﻔﻞ ﺑﻌﻀﹰﺎ ﰲ ﻣﻮﺍﺿﻊ ﺃﺧﺮﻯ‪ ،‬ﻓﻬﻮ ﻻ ﻳﻠﺘﺰﻡ‬
‫ﲟﻨﻬﺞ ﻣﻌﲔ ﰲ ﺍﻻﺳﺘﺸﻬﺎﺩ‪ ،‬ﻷﻧﻪ ﻻ ﻳﻮﺭﺩ ﺍﻵﻳﺎﺕ ﻋﻠﻰ ﳓﻮ ﻣﺘﺘﺎﺑﻊ ﻣﺴﻠﺴﻞ‪.‬‬
‫ﱂ ﻳﺴﺘﺸﻬﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻨﺤﻮﻳﺔ‪ ،‬ﻓﺒﻴﻨﻤﺎ ﻻ ﻳﺴﺘﺸﻬﺪ ﰲ‬ ‫‪-٢‬‬
‫ﻓﺼﻞ ﺍﳉﺰﻡ ﻭﺍﻟﻌﺎﻣﻞ‪ ،‬ﳒﺪﻩ ﻻ ﻳﺘﺮﻙ ﺗﺎﺑﻌﹰﺎ ﻣﻦ ﺍﻟﺘﻮﺍﺑﻊ ﺇﻻ ﻭﻳﻮﺭﺩ ﻋﻠﻴـﻪ ﺷـﺎﻫﺪﹰﺍ‬
‫ﻗﺮﺁﻧﻴﹰﺎ‪.‬‬
‫ﻼ‪،‬‬
‫ﻗﺪ ﻳﻜﺘﻔﻲ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﰲ ﺍﺳﺘﺸﻬﺎﺩﻩ ﲜﺰﺀ ﻣﻦ ﺍﻵﻳﺔ ﺩﻭﻥ ﺇﻳﺮﺍﺩ ﻧﺺ ﺍﻵﻳﺔ ﻛﺎﻣ ﹰ‬ ‫‪-٣‬‬
‫ﺃﻭ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﻣﻌﻨﺎﻫﺎ ﻭﺗﻔﺴﲑﻫﺎ ﺩﻭﻥ ﺫﻛﺮﻫﺎ‪ ،‬ﻭﺭﲟﺎ ﺍﻗﺘﺮﻥ ﺍﻟﺸﺎﻫﺪ ﺍﻟﻘﺮﺁﱐ ﻋﻨﺪﻩ‬
‫ﺑﺎﻟﺸﺎﻫﺪ ﺍﻟﺸﻌﺮﻱ‪ ،‬ﺃﻭ ﻗﺪ‪‬ﻡ ﺃﺣﺪﳘﺎ ﻋﻠﻰ ﺍﻵﺧﺮ‪ ،‬ﺃﻭ ﺍﻛﺘﻔﻰ ﺑﺄﺣﺪﳘﺎ ﻋﻦ ﺍﻵﺧﺮ ‪.‬‬
‫ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﰲ ﻣﻨﻬﺞ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺗﺄﰐ ﺗﺜﺒﻴﺘﹰﺎ ﻭﺗﺪﻋﻴﻤﹰﺎ ﻟﻸﺣﻜﺎﻡ‪.‬‬ ‫‪-٤‬‬
‫ﻓﺎﻕ ﻋﺪﺩ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﻘﺮﺁﻧﻴﺔ ﰲ ﻛﺘﺎﺏ ) ﺷﺮﺡ ﺍﳌﻘﺪﻣـﺔ ﺍﶈـﺴﺒﺔ ( ﺍﻟـﺸﻮﺍﻫﺪ‬ ‫‪-٥‬‬
‫ﺍﻟﺸﻌﺮﻳﺔ‪ ،‬ﻓﻌﺪﺩ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻳﻘﺘﺮﺏ ﻣﻦ ﻣﺎﺋﺔ ﻭﺳﺘﲔ ﺁﻳﺔ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻟـﺸﻮﺍﻫﺪ‬
‫ﺍﻟﺸﻌﺮﻳﺔ ﻻ ﺗﺘﺠﺎﻭﺯ ﺍﺛﻨﲔ ﻭﺃﺭﺑﻌﲔ ﺑﻴﺘﹰﺎ ﺷﻌﺮﻳﺎﹰ‪ ،‬ﻭﻟﺬﻟﻚ ﻓﺈﻥ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﻘﺮﺁﻧﻴﺔ ﰲ‬
‫ﻼ ﻻ ﳝﻜﻦ ﺍﻻﺳﺘﻬﺎﻧﺔ ﺑﻪ‪ .‬ﻭﺑﺬﻟﻚ ﻓﺈﻥ ﺍﺑﻦ ﺑﺎﺑـﺸﺎﺫ‬ ‫ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ ﲤﺜﻞ ﺛﻘ ﹰ‬
‫ﻳ‪‬ﻌ ‪‬ﺪ ﻣﻦ ﺍﳌﻜﺜﺮﻳﻦ ﰲ ﺍﻻﺳﺘﺸﻬﺎﺩ ﺑﺎﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‪.‬‬

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 ‫ﻳﻮﱄ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺍﻟﻘﺮﺍﺀﺍﺕ ﻋﻨﺎﻳﺔ ﺧﺎﺻﺔ‪ ،‬ﻓﻜﺜﲑﹰﺍ ﻣﺎ ﻳﺴﺘﺸﻬﺪ ﺑﺂﻳـﺎﺕ ﻗﺮﺁﻧﻴـﺔ‬ ‫‪-٦‬‬
‫ﻣﺴﺘﺪ ﹰﻻ ‪‬ﺎ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﻣﻌﻴﻨﺔ ﺗﺆﻛﺪ ﻣﻌﲎ ﺃﻭ ﺣﻜﻤﹰﺎ ﺇﻋﺮﺍﺑﻴﹰﺎ‪ ،‬ﻭﻏﺎﻟﺒﹰﺎ ﻣﺎ ﺗﻜﻮﻥ ﻫﺬﻩ‬
‫ﺍﻟﻘﺮﺍﺀﺓ ﻣﻮﺍﻓﻘﺔ ﻟﻘﺮﺍﺀﺓ ﺍﳉﻤﻬﻮﺭ‪.‬‬
‫ﱂ ﻳﻜﻦ ﻣﻦ ﻋﺎﺩﺓ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺃﻥ ﻳ‪‬ﻐﻠﻂ ﻗﺎﺭﺋﺎﹰ ﺃﻭ ﻳﺘﻬﻤﻪ ﺑﺎﻟﻠﺤﻦ‪ ،‬ﺑﻞ ﻳﺮ ‪‬ﺩ ﺍﻟﻘـﺮﺍﺀﺓ‬ ‫‪-٧‬‬
‫ﺭﺩﹰﺍ ﺭﻗﻴﻘﺎﹰ‪ ،‬ﻛﺄﻥ ﻳﺼﻔﻬﺎ ﺑﻌﺪﻡ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻛﻤﺎ ﰲ ﻗﺮﺍﺀﺓ ﻧﺎﻓﻊ ﺑﺘﺴﻜﲔ ﺍﻟﻴـﺎﺀ ﻣـﻦ‬
‫ﷲ ﺑـﺮﻱ ٌﺀ ﻣـﻦ‬ ‫ﻱ (‪ ،‬ﺃﻭ ﳛﻤﻠﻬﺎ ﻋﻠﻰ ﺣ‪‬ﺴﻦ ﺍﻟﻈﻦ ﻛﻤﺎ ﰲ ﺁﻳـﺔ ) ﹶﺃ ﹼﻥ ﺍ َ‬ ‫) ﳏﻴﺎ ‪‬‬
‫ﲔ ﻭﺭﺳﻮﻟﹸﻪ (‪ ،‬ﺃﻭ ﻳﺮﺩ‪‬ﻫﺎ ﺑﺎﺣﺜﹰﺎ ﳍﺎ ﻋﻦ ﲣﺮﻳﺞ‪ ،‬ﻛﻤﺎ ﰲ ﻗﺮﺍﺀﺓ ) ﻓﺒـﺬﻟﻚ‬ ‫ﺍﳌﺸﺮﻛ ‪‬‬
‫ﹶﻓ ﹾﻠ‪‬ﺘ ﹾﻔ ‪‬ﺮ ‪‬ﺣﻮﺍ (‪ ،‬ﺑﺎﻟﺘﺎﺀ‪.‬‬
‫ﻭﺃﺧﲑﺍﹰ‪ ،‬ﻓﺈﻥ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻳ‪‬ﻌ ‪‬ﺪ ﻣﻦ ﺍﻟﻨﺤﺎﺓ ﺍﻟﺬﻳﻦ ﻓﺎﻕ ﻋﺪﺩ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻟـﺪﻳﻬﻢ ﻋـﺪﺩ‬
‫ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﺸﻌﺮﻳﺔ‪ ،‬ﳑﺎ ﻳﻌﻄﻲ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻣﻜﺎﻧﺘﻬﺎ ﺍﳊﻘﻴﻘﻴﺔ ﺑﺎﻋﺘﺒﺎﺭﻫـﺎ ﺍﳌـﺼﺪﺭ ﺍﻷﻭﻝ‬
‫ﻟﻼﺳﺘﺸﻬﺎﺩ‪ ،‬ﻭﻳﻔﺘﺢ ﺃﻓﻘﹰﺎ ﺃﻭﺳﻊ ﰲ ﺑﺎﺏ ﺍﻻﺳﺘﺸﻬﺎﺩ ﺑﺂﻳﺎﺕ ﺍﻟﺬﻛﺮ ﺍﳊﻜﻴﻢ‪.‬‬
‫ﻭﻗﺪ ﺳﺎﺭ ﻋﺪﺩ ﻣﻦ ﺍﻟﻨﺤﺎﺓ ﺑﻌﺪ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﻬﺞ ﺍﻟﺬﻱ ﻳﻮﱄ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺃﳘﻴﺔ‬
‫ﺃﻛﱪ ﰲ ﺍﻻﺳﺘﺸﻬﺎﺩ‪.‬‬

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ـــــ  ـــــ ـــــ
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‫
‪#$%‬‬ ‫
" ! 
‬ ‫
ــــــــــــــــــــــــــــــــــــــــــــــــــ‬
‫‪٦٥‬‬ ‫ﺍﻟﻔﺎﲢﺔ‪٥ -‬‬ ‫ﲔ ‪.‬‬
‫
ﺇِﻳ‪‬ﺎ ‪‬ﻙ ﻧ‪‬ﻌ‪‬ﺒ‪‬ﺪ‪ ‬ﻭﺇِﻳ‪‬ﺎ ‪‬ﻙ ﻧ‪‬ﺴ‪‬ﺘ‪‬ﻌِ ‪‬‬
‫‪١١٩‬‬ ‫
ﺍﻫ‪‬ﺪِﻧ‪‬ﺎ ﺍﻟﺼ‪‬ﺮ‪‬ﺍﻁﹶ ﺍﻟﹾﻤ‪‬ﺴ‪‬ﺘ‪‬ﻘِﻴﻢ‪، ‬ﺻِﺮ‪‬ﺍﻁﹶ ﺍﻟﱠﺬِﻳﻦ‪ ‬ﺃﹶﻧ‪‬ﻌ‪‬ﻤ‪‬ـﺖ‪ ‬ﺍﻟﻔﺎﲢﺔ‪٧ ،٦ -‬‬
‫ﻋ‪‬ﻠﹶﻴ‪‬ﻬِﻢ‪. ‬‬
‫‪٥١‬‬ ‫ﺍﻟﺒﻘﺮﺓ‪٣١ -‬‬ ‫
ﻭﻋ‪‬ﻠﹼ ‪‬ﻢ ﺁﺩ ‪‬ﻡ ﺍﻷَﺳ‪‬ﻤﺎﺀَ ﻛﹸﻠﹼﻬ‪‬ﺎ ‬
‫‪١٠٨‬‬ ‫ﺍﻟﺒﻘﺮﺓ‪٣٥ -‬‬ ‫
ﺍﺳﻜﹸﻦ ﺃﻧﺖ‪ ‬ﻭ‪‬ﺯ‪‬ﻭ‪‬ﺟ‪‬ﻚ‪ ‬ﺍﳉﻨ‪‬ﺔﹶ ‬

‫‪٩٥‬‬ ‫ﺍﻟﺒﻘﺮﺓ‪٩١ -‬‬ ‫
ﻭﻫ‪‬ﻮ‪ ‬ﺍﳊﹶﻖ‪ ‬ﻣ‪‬ﺼ‪‬ﺪ‪‬ﻗﺎﹰ ‪،‬‬

‫‪٩٦‬‬ ‫ﺍﻟﺒﻘﺮﺓ‪١٣٠ -‬‬ ‫ﺴﻪ‪. ‬‬
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ﺇﻻﹼ ﻣ‪‬ﻦ‪ ‬ﺳ‪‬ﻔِﻪ‪ ‬ﻧﻔﹾ ‪‬‬
‫‪١٩١‬‬ ‫ﺍﻟﺒﻘﺮﺓ‪١٤٨ -‬‬ ‫
ﺃﹶﻳ‪‬ﻦ‪ ‬ﻣ‪‬ﺎ ﺗ‪‬ﻜﹸﻮﻧ‪‬ﻮﺍ ﻳ‪‬ﺄﹾﺕِ ﺑِﻜﹸﻢ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﺟ‪‬ﻤِﻴﻌﺎﹰ ‪.‬‬
‫‪١٥٥‬‬ ‫ﺍﻟﺒﻘﺮﺓ‪١٥٢ -‬‬ ‫
ﻭ‪‬ﺍﺷ‪‬ﻜﹸﺮ‪‬ﻭﺍ ﻟِﻲ ﻭ‪‬ﻻ ﺗ‪‬ﻜﹾﻔﹸﺮ‪‬ﻭﻥِ ‪.‬‬
‫‪٩١‬‬ ‫ﺍﻟﺒﻘﺮﺓ‪١٩٨ -‬‬ ‫
ﻓﹶﺈِﺫﹶﺍ ﺃﹶﻓﻀ‪‬ﺘ‪‬ﻢ ﻣِﻦ‪ ‬ﻋ‪‬ﺮﻓﹶﺎﺕٍ ‪.‬‬
‫‪١٧٧‬‬ ‫ﺍﻟﺒﻘﺮﺓ‪٢١٤ -‬‬ ‫
ﻭ‪‬ﺯ‪‬ﻟﹾﺰِﻟﹸﻮﺍ ﺣ‪‬ﺘ‪‬ﻰ ﻳ‪‬ﻘﹸﻮﻝﹶ ﺍﻟﺮ‪‬ﺳ‪‬ﻮﻝﹸ ‪.‬‬
‫‪١٢٣‬‬ ‫ﺍﻟﺒﻘﺮﺓ‪٢١٧ -‬‬ ‫
ﻳ‪‬ﺴ‪‬ﺄﹶﻟﻮﻧ‪‬ﻚ‪ ‬ﻋ‪‬ﻦِ ﺍﻟﺸ‪‬ﻬ‪‬ﺮِ ﺍﻟﹾﺤ‪‬ﺮ‪‬ﺍﻡِ ﻗِﺘ‪‬ﺎﻝٍ ﻓِﻴﻪِ ‪.‬‬
‫‪١٣٩‬‬ ‫
ﺇِﻟﱠﺎ ﺃﹶﻥﹾ ﻳ‪‬ﻌ‪‬ﻔﹸﻮﻥﹶ ﺃﹶﻭ‪ ‬ﻳ‪‬ﻌ‪‬ﻔﹸﻮ‪ ‬ﺍﻟﱠﺬِﻱ ﺑﻴ‪‬ﺪِﻩِ ﻋ‪‬ﻘﹾﺪ‪‬ﺓﹸ ﺍﻟﻨ‪‬ﻜﹶﺎﺡِ  ﺍﻟﺒﻘﺮﺓ‪٢٣٧ -‬‬
‫‪٨١‬‬ ‫ﺍﻟﺒﻘﺮﺓ‪٢٥٧ -‬‬ ‫
ﺍﻟﹼﺬِﻱ ﻳ‪‬ﺘ‪‬ﺨ‪‬ﺒ‪‬ﻄﻪ‪ ‬ﺍﻟﺸ‪‬ﻴ‪‬ﻄﺎﻥﹸ ﻣِﻦ‪ ‬ﺍﳌﺲ‪. ‬‬
‫‪١٥١‬‬ ‫ﺍﻟﺒﻘﺮﺓ‪٢٦٩ -‬‬ ‫ﺕ ﺍﻟﹾﺤِﻜﹾﻤ‪‬ﺔﹶ ﻓﹶﻘﹶﺪ‪ ‬ﺃﹸﻭﺗِ ‪‬ﻲ ﺧ‪‬ﻴ‪‬ﺮﹰﺍ ﻛﹶﺜِﲑﺍﹰ ‬
‫
ﻭ‪‬ﻣ‪‬ﻦ‪ ‬ﻳ‪‬ﺆ‪ ‬‬
‫‪١٢١‬‬ ‫ﻉ ﺇِﹶﻟﻴ‪‬ﻪِ ﺁﻝ ﻋﻤﺮﺍﻥ‪٩٧ -‬‬
‫ﺖ ﻣ‪ِ ‬ﻦ ﺍﺳ‪‬ﺘﻄﹶﺎ ‪‬‬
‫ﺱ ِﺣﺞ‪ ‬ﺍﻟﹾ‪‬ﺒﻴ‪ِ ‬‬
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ﻭ‪ِ‬ﻟﻠﱠ ِﻪ ‪‬ﻋﻠﹶﻰ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﻼ ‪.‬‬
‫ﺳ‪‬ﺒِﻴ ﹰ‬

‫‪٢٣٣‬‬
‫‪٢٠٢‬‬ ‫ﺁﻝ ﻋﻤﺮﺍﻥ‪١٥٤ -‬‬ ‫
ﻳ‪‬ﻐ‪‬ﺸ‪‬ﻰ ﻃﹶﺎﺋِﻔﹶﺔﹰ ﻣِﻨ‪‬ﻜﹸ ‪‬ﻢ ﻭ‪‬ﻃﹶﺎﺋِﻔﹶﺔﹲ ﻗﹶ ‪‬ﺪ ﺃﹶﻫ‪‬ﻤ‪ ‬ﺘﻬ‪ ‬ﻢ‬
‫ﺃﹶﻧ‪‬ﻔﹸﺴ‪ ‬ﻬﻢ‪. ‬‬
‫‪١١٢‬‬ ‫ﺁﻝ ﻋﻤﺮﺍﻥ‪١٥٤ -‬‬ ‫
ﻗﹸﻞﹾ ﺇِﻥﱠ ﺍﻟﹾﺄﹶ ‪‬ﻣﺮ‪ ‬ﹸﻛﻠﱠﻪ‪ِ ‬ﻟﻠﱠﻪِ ‪.‬‬
‫‪١٣٠‬‬ ‫ﺍﻟﻨﺴﺎﺀ‪١ -‬‬ ‫
ﻭ‪‬ﺍﺗ‪‬ﻘﹸﻮﺍ ﺍﻟﻠﱠﻪ‪ ‬ﺍﻟﱠﺬِﻱ ﺗ‪‬ﺴ‪‬ﺎﺀَﻟﹸﻮﻥﹶ ﺑِﻪِ ﻭ‪‬ﺍﻟﹾﺄﹶﺭ‪‬ﺣ‪‬ﺎﻡ‪. ‬‬
‫‪١٥٢‬‬ ‫ﺍﻟﻨﺴﺎﺀ‪٥ -‬‬ ‫
ﻭ‪‬ﺍﺭ‪‬ﺯ‪‬ﻗﹸﻮﻫ‪ ‬ﻢ ﻓِﻴﻬ‪‬ﺎ ﻭ‪‬ﺍﻛﹾﺴ‪‬ﻮﻫ‪‬ﻢ‪. ‬‬
‫‪١٦٠‬‬ ‫ﺍﻟﻨﺴﺎﺀ‪٦ -‬‬ ‫
ﻛﹶﻔﹶﻰ ﺑﺎﷲِ ﺣ‪‬ﺴِﻴﺒ‪‬ﺎﹰ ‪.‬‬
‫‪١٠٣‬‬ ‫ﺍﻟﻨﺴﺎﺀ‪٦٦ -‬‬ ‫
ﻣﺎ ﻓﻌﻠﹸﻮﻩ ﺇﻻ ﻗﻠﻴ ﹲﻞ ﻣﻨﻬﻢ ‪.‬‬
‫‪١٩١‬‬ ‫ﺍﻟﻨﺴﺎﺀ‪٧٨ -‬‬ ‫
ﺃﹶﻳ‪‬ﻨ‪‬ﻤ‪‬ﺎ ﺗ‪‬ﻜﹸﻮﻧ‪‬ﻮﺍ ﻳ‪‬ﺪ‪‬ﺭِﻛﹾﻜﹸﻢ‪ ‬ﺍﻟﹾﻤ‪‬ﻮ‪‬ﺕ‪‬‬
‫‪٤٣‬‬ ‫ﺍﻟﻨﺴﺎﺀ‪٨٣ -‬‬ ‫
ﻭﻟﹶﻮ ‪‬ﺭﺩ‪‬ﻭ ‪‬ﻩ ﺇِﱃ ﺍﻟﺮ‪‬ﺳ‪‬ﻮﻝِ ﻭﺇِﱃ ﺃﹸﻭﱄ ﺍﻷَﻣ‪‬ﺮِ‬
‫ﻣِﻨ‪‬ﻬ‪‬ﻢ ﻟﻌ‪‬ﻠِﻤ ‪‬ﻪ ﺍﻟﹼﺬﻳ ‪‬ﻦ ﻳﺴ‪‬ﺘﻨﺒﻄﹸﻮﻧ‪‬ﻪ‪ ‬ﻣ‪‬ﻨﻬ‪‬ﻢ ‪.‬‬
‫‪١١٥‬‬ ‫
ﻟﹶﻜِﻦِ ﺍﻟﺮ‪‬ﺍﺳِﺨ‪‬ﻮﻥﹶ ﻓِﻲ ﺍﻟﹾﻌِﻠﹾﻢِ ﻣِﻨ‪‬ﻬ‪‬ﻢ‪ ‬ﻭ‪‬ﺍﻟﹾﻤ‪‬ﺆ‪‬ﻣِﻨ‪‬ﻮﻥﹶ ﻳ‪‬ﺆ‪‬ﻣِﻨ‪‬ﻮﻥﹶ ﺍﻟﻨﺴﺎﺀ‪١٦٢ -‬‬
‫ﺑِﻤ‪‬ﺎ ﺃﹸﻧ‪‬ﺰِﻝﹶ ﺇِﻟﹶﻴ‪‬ﻚ‪ ‬ﻭ‪‬ﻣ‪‬ﺎ ﺃﹸﻧ‪‬ﺰِﻝﹶ ﻣِـﻦ‪ ‬ﻗﹶﺒ‪‬ﻠِـﻚ‪ ‬ﻭ‪‬ﺍﻟﹾﻤ‪‬ﻘِـﻴﻤِﲔ‪‬‬
‫ﺍﻟﺼ‪‬ﻼﺓﹶ ﻭ‪‬ﺍﻟﹾﻤ‪‬ﺆ‪‬ﺗ‪‬ﻮﻥﹶ ﺍﻟﺰ‪‬ﻛﹶﺎﺓﹶ ﻭ‪‬ﺍﻟﹾﻤ‪‬ﺆ‪‬ﻣِﻨ‪‬ﻮﻥﹶ ﺑِﺎﻟﻠﱠﻪِ ﻭ‪‬ﺍﻟﹾﻴ‪‬ﻮ‪‬ﻡِ ‪.‬‬
‫‪٢٠٨‬‬ ‫ﺍﻟﻨﺴﺎﺀ‪١٦٦ -‬‬ ‫
ﻟﹶﻜِﻦِ ﺍﻟﻠﱠﻪ‪ ‬ﻳ‪‬ﺸ‪‬ﻬ‪‬ﺪ‪ ‬ﺑِﻤ‪‬ﺎ ﺃﹶﻧ‪‬ﺰ‪‬ﻝﹶ ﺇِﻟﹶﻴ‪‬ﻚ‪.  ‬‬
‫‪١٦٤‬‬ ‫ﺍﻟﻨﺴﺎﺀ‪١٧١ -‬‬ ‫
ﺇِﻧ‪‬ﻤ‪‬ﺎ ﺍﻟﻠﱠﻪ‪ ‬ﺇِﻟﹶﻪ‪ ‬ﻭ‪‬ﺍﺣِﺪ‪. ‬‬
‫‪١٦٦‬‬ ‫ﺍﳌﺎﺋﺪﺓ‪٢٢ -‬‬ ‫
ﺇِﻥﱠ ﻓِﻴﻬ‪‬ﺎ ﻗﹶﻮ‪‬ﻣﺎﹰ ﺟ‪‬ﺒ‪‬ﺎﺭِﻳﻦ‪. ‬‬
‫‪١٤٥‬‬ ‫ﺍﳌﺎﺋﺪﺓ‪٥٢ -‬‬ ‫
ﻓﹶﻌ‪‬ﺴ‪‬ﻰ ﺍﻟﻠﱠﻪ‪ ‬ﺃﹶﻥﹾ ﻳ‪‬ﺄﹾﺗِﻲ‪ ‬ﺑِﺎﻟﹾﻔﹶﺘ‪‬ﺢِ  ‪.‬‬
‫‪١٧٢‬‬ ‫ﺍﳌﺎﺋﺪﺓ‪٧١ -‬‬ ‫
ﻭ‪‬ﺣ‪‬ﺴِﺒ‪‬ﻮﺍ ﺃﹶﻟﱠﺎ ﺗ‪‬ﻜﹸﻮﻥﹶ ﻓِ ‪‬ﺘﻨ‪‬ﺔﹲ ‪.‬‬
‫‪٤١‬‬ ‫ﺍﳌﺎﺋﺪﺓ‪٩٦ -‬‬ ‫
ﺃﹸﺣِﻞﹼ ﻟﹶﻜﹸ ‪‬ﻢ ﺻ‪‬ﻴ‪‬ﺪ‪ ‬ﺍﻟﺒ‪‬ﺤ‪ِ ‬ﺮ ﻭﻃﹶﻌ‪‬ﺎﻣ‪‬ﻪ‪. ‬‬
‫‪١٩٧‬‬ ‫ﺍﻷﻧﻌﺎﻡ‪٨ -‬‬ ‫
ﻟﹶﻮ‪‬ﻻ ﺃﹸﻧ‪‬ﺰِﻝﹶ ﻋ‪‬ﻠﹶﻴ‪‬ﻪِ ﻣ‪‬ﻠﹶﻚ‪. ‬‬
‫‪١٢٧‬‬ ‫ﺍﻷﻧﻌﺎﻡ‪١٤٨ -‬‬ ‫
ﻣ‪‬ﺎ ﺃﹶﺷ‪‬ﺮ‪‬ﻛﹾﻨ‪‬ﺎ ﻭ‪‬ﻻ ﺁﺑ‪‬ﺎﺅ‪‬ﻧ‪‬ﺎ ‪.‬‬
‫‪١٠٨‬‬ ‫ﺍﻷﻋﺮﺍﻑ‪١٩ -‬‬ ‫
ﺍﺳﻜﹸﻦ ﺃﻧﺖ‪ ‬ﻭ‪‬ﺯ‪‬ﻭ‪‬ﺟ‪‬ﻚ‪ ‬ﺍﳉﻨ‪‬ﺔﹶ ‬
‫‪١٤٣‬‬ ‫ﺍﻷﻋﺮﺍﻑ‪٢٢ -‬‬ ‫
ﻭ‪‬ﻃﹶﻔِﻘﹶﺎ ﻳ‪‬ﺨ‪‬ﺼِﻔﹶﺎﻥِ ﻋ‪‬ﻠﹶﻴ‪‬ﻬِﻤ‪‬ﺎ ﻣِﻦ‪ ‬ﻭ‪‬ﺭ‪‬ﻕِ ﺍﻟﹾﺠ‪‬ﻨ‪‬ﺔِ ‪.‬‬

‫‪٢٣٤‬‬
‫‪١٢٣‬‬ ‫ﺍﻷﻋﺮﺍﻑ‪٧٥ -‬‬ ‫
ﻗﹶﺎﻝﹶ ﺍﻟﹾﻤ‪‬ﻠﹶﺄﹸ ﺍﻟﱠﺬِﻳﻦ‪ ‬ﺍﺳ‪‬ﺘ‪‬ﻜﹾﺒ‪‬ﺮ‪‬ﻭﺍ ﻣِﻦ‪ ‬ﻗﹶﻮ‪‬ﻣِﻪِ‬
‫ﻟِﻠﱠﺬِﻳﻦ‪ ‬ﺍﺳ‪‬ﺘ‪‬ﻀ‪‬ﻌِﻔﹸﻮﺍ ﻟِﻤ‪‬ﻦ‪ ‬ﺁﻣ‪‬ﻦ‪ ‬ﻣِﻨ‪‬ﻬ‪‬ﻢ‪. ‬‬
‫ﺍﻷﻋﺮﺍﻑ‪١٨٣ ،٦٥ ،٥٩ -‬‬ ‫
ﻣ‪‬ﺎ ﻟﹶﻜﹸﻢ‪ ‬ﻣِﻦ‪ ‬ﺇِﻟﹶﻪٍ ﻏﹶﻴ‪‬ﺮ‪‬ﻩ‪. ‬‬
‫‪٨٥ ،٧٣‬‬
‫‪١٨٩‬‬ ‫ﺍﻷﻋﺮﺍﻑ‪١٣٢ -‬‬ ‫
ﻣ‪‬ﻬ‪‬ﻤ‪‬ﺎ ﺗ‪‬ﺄﹾﺗِﻨ‪‬ﺎ ﺑِﻪِ ﻣِﻦ‪ ‬ﺁﻳ‪‬ﺔٍ ‪.‬‬
‫‪١٠١‬‬ ‫ﺍﻷﻋﺮﺍﻑ‪١٥٥ -‬‬ ‫
ﻭﺍﺧ‪‬ﺘ‪‬ﺎﺭ‪ ‬ﻣ‪‬ﻮﺳ‪‬ﻰ ﻗﹶﻮﻣ‪‬ﻪ‪ ‬ﺳ‪‬ﺒ‪‬ﻌِﲔ‪ ‬ﺭ‪‬ﺟ‪‬ﻼﹰ ‪.‬‬
‫‪٢١٤‬‬ ‫ﺍﻷﻋﺮﺍﻑ‪١٧٢ -‬‬ ‫
ﺃﹶﻟﹶﺴ‪‬ﺖ‪ ‬ﺑِﺮ‪‬ﺑ‪‬ﻜﹸﻢ‪ ‬ﻗﹶﺎﻟﹸﻮﺍ ﺑ‪‬ﻠﹶﻰ ‪.‬‬
‫‪١٥٠‬‬ ‫ﺍﻷﻋﺮﺍﻑ‪١٩٨ -‬‬ ‫
ﻭ‪‬ﺗ‪‬ﺮ‪‬ﺍﻫ‪‬ﻢ‪ ‬ﻳ‪‬ﻨ‪‬ﻈﹸﺮ‪‬ﻭﻥﹶ ﺇِﻟﹶﻴ‪‬ﻚ‪ ‬ﻭ‪‬ﻫ‪‬ﻢ‪ ‬ﻻ ﻳ‪‬ﺒ‪‬ﺼِﺮ‪‬ﻭﻥﹶ ‪.‬‬
‫‪١٤٧‬‬ ‫ﺍﻷﻧﻔﺎﻝ‪٦٠ -‬‬ ‫
ﻻ ﺗ‪ ‬ﻌﻠﹶﻤ‪‬ﻮ‪‬ﻧﻬ‪ ‬ﻢ ﺍﻟﻠﱠ ‪‬ﻪ ﻳ‪‬ﻌ‪‬ﻠﹶ ‪‬ﻤﻬ‪ ‬ﻢ ‪.‬‬
‫‪٤٥‬‬ ‫ﺍﻟﺘﻮﺑﺔ‪٣ -‬‬ ‫
ﺃﹶﻥﹼ ﺍﷲَ ﺑ‪‬ﺮِﻱﺀٌ ﻣِﻦ‪ ‬ﺍﳌﺸ‪‬ﺮِﻛِﲔ‪ ‬ﻭﺭ‪‬ﺳ‪‬ﻮﻝﹸ ‪.‬‬
‫‪٢١٦‬‬ ‫ﻳﻮﻧﺲ‪٥٣ -‬‬ ‫
ﺇِﻱ ﻭ‪‬ﺭ‪‬ﺑ‪‬ﻲ ﺇِﻧ‪‬ﻪ‪ ‬ﻟﹶﺤ‪‬ﻖ‪. ‬‬
‫‪١٨٦‬‬ ‫ﻳﻮﻧﺲ‪٥٨ -‬‬ ‫
ﻓﹶﺒِﺬﹶﻟِﻚ‪ ‬ﻓﹶﻠﹾﻴ‪‬ﻔﹾﺮ‪‬ﺣ‪‬ﻮﺍ ‪.‬‬
‫‪١٩٨‬‬ ‫
ﺃﹶﻻ ﺇِﻥﱠ ﺃﹶﻭ‪‬ﻟِﻴ‪‬ﺎﺀَ ﺍﻟﻠﱠﻪِ ﻻ ﺧ‪‬ـﻮ‪‬ﻑ‪ ‬ﻋ‪‬ﻠﹶـﻴ‪‬ﻬِﻢ‪ ‬ﻭ‪‬ﻻ ﻫ‪‬ـﻢ‪ ‬ﻳﻮﻧﺲ‪٦٢ -‬‬
‫‪.‬‬ ‫ﻳ‪‬ﺤ‪‬ﺰ‪‬ﻧ‪‬ﻮﻥﹶ‬
‫‪١٢٨‬‬ ‫ﻳﻮﻧﺲ‪٧١ -‬‬ ‫
ﻓﹶﺄﹶﺟ‪‬ﻤِﻌ‪‬ﻮﺍ ﺃﹶﻣ‪‬ﺮ‪‬ﻛﹸﻢ‪ ‬ﻭ‪‬ﺷ‪‬ﺮ‪‬ﻛﹶﺎﺀَﻛﹸﻢ‪. ‬‬
‫‪١٤٠‬‬ ‫ﻳﻮﻧﺲ‪٨٩ -‬‬ ‫
ﻓﹶﺎﺳ‪‬ﺘ‪‬ﻘِﻴﻤ‪‬ﺎ ﻭ‪‬ﻻ ﺗ‪‬ﺘ‪‬ﺒِﻌ‪‬ﺎﻥﱢ ‪.‬‬
‫‪،١٣٨‬‬ ‫ﻳﻮﻧﺲ‪١٠١ -‬‬ ‫
ﻗﹸﻞِ ﺍﻧ‪‬ﻈﹸﺮ‪‬ﻭﺍ ‪.‬‬
‫‪٢٢٢‬‬
‫‪١٢٩‬‬ ‫ﻫﻮﺩ‪٤٨ -‬‬ ‫
ﻗِﻴﻞﹶ ﻳ‪‬ﺎ ﻧ‪‬ﻮﺡ‪ ‬ﺍﻫ‪‬ﺒِﻂﹾ ﺑِﺴ‪‬ﻼﻡٍ ﻣِﻨ‪‬ﺎ ﻭ‪‬ﺑ‪‬ﺮ‪‬ﻛﹶﺎﺕٍ‬
‫ﻋ‪‬ﻠﹶﻴ‪‬ﻚ‪ ‬ﻭ‪‬ﻋ‪‬ﻠﹶﻰ ﺃﹸﻣ‪‬ﻢٍ ﻣِﻤ‪‬ﻦ‪ ‬ﻣ‪‬ﻌ‪‬ﻚ‪. ‬‬
‫‪١٨٣‬‬ ‫ﻫﻮﺩ‪٨٤ ،٦١ ،٥٠-‬‬ ‫
ﻣ‪‬ﺎ ﻟﹶﻜﹸﻢ‪ ‬ﻣِﻦ‪ ‬ﺇِﻟﹶﻪٍ ﻏﹶﻴ‪‬ﺮ‪‬ﻩ‪. ‬‬
‫‪٢٢٥‬‬ ‫ﻳﻮﺳﻒ‪٢٩-‬‬ ‫
ﻳ‪‬ﻮﺳ‪‬ﻒ‪ ‬ﺃﹶﻋ‪‬ﺮِﺽ‪ ‬ﻋ‪‬ﻦ‪ ‬ﻫ‪‬ﺬﹶﺍ ‪.‬‬
‫‪٢٢٧‬‬ ‫ﻳﻮﺳﻒ‪٣١ -‬‬ ‫
ﻣ‪‬ﺎ ﻫ‪‬ﺬﹶﺍ ﺑ‪‬ﺸ‪‬ﺮﺍﹰ ‪.‬‬

‫‪٢٣٥‬‬
 ‫‪١٠٥‬‬ ‫ﻳﻮﺳﻒ‪٥١ -‬‬ ‫
ﺣ‪‬ﺎﺵ‪ ‬ﷲِ ﻣ‪‬ﺎ ﻋ‪‬ﻠِﻤ‪‬ﻨﺎ ﻋ‪‬ﻠﻴﻪِ ﻣِﻦ‪ ‬ﺳ‪‬ﻮﺀٍ  ‪.‬‬
‫‪١٣٨‬‬ ‫ﻳﻮﺳﻒ‪٥١ -‬‬ ‫ﺖ ﺍﻣ‪‬ﺮﺍ ﹸﺓ ﺍﻟ ‪‬ﻌﺰﻳ ِﺰ ‪.‬‬
‫
ﻗﹶﺎﻟ ِ‬
‫‪١٧٦‬‬ ‫ﻳﻮﺳﻒ‪٦٩ -‬‬ ‫
ﻓﹶﻠﹶﻤ‪‬ﺎ ﺃﹶﻥﹾ ﺟ‪‬ﺎﺀَ ﺍﻟﹾ‪‬ﺒﺸِﲑ‪. ‬‬
‫‪١٠٩‬‬ ‫ﺍﳊﺠﺮ‪٣٠-‬‬ ‫
ﻓﹶﺴ‪‬ﺠ‪‬ﺪ‪ ‬ﺍﻟﹾﻤ‪‬ﻼﺋِﻜﹶﺔﹸ ﻛﹸﻠﱡﻬ‪‬ﻢ‪ ‬ﺃﹶﺟ‪‬ﻤ‪‬ﻌ‪‬ﻮﻥﹶ ‪.‬‬
‫‪١٠٩‬‬ ‫ﺍﳊﺠﺮ‪٤٣ -‬‬ ‫
ﻭ‪‬ﺇِﻥﱠ ﺟ‪‬ﻬ‪‬ﻨ‪‬ﻢ‪ ‬ﻟﹶﻤ‪‬ﻮ‪‬ﻋِﺪ‪‬ﻫ‪‬ﻢ‪ ‬ﺃﹶﺟ‪‬ﻤ‪‬ﻌِﲔ‪. ‬‬
‫‪١٤٥‬‬ ‫ﺍﻹﺳﺮﺍﺀ‪٨ -‬‬ ‫
ﻋ‪‬ﺴ‪‬ﻰ ‪‬ﺭﺑ‪‬ﻜﹸﻢ‪ ‬ﺃﹶ ﹾﻥ ‪‬ﻳﺮ‪‬ﺣ‪‬ﻤ‪‬ﻜﹸﻢ‪. ‬‬
‫‪١٥٨‬‬ ‫ﺍﻹﺳﺮﺍﺀ‪١٣ -‬‬ ‫
ﻭ‪‬ﻧ‪‬ﺨ‪‬ﺮِﺝ‪ ‬ﻟﹶﻪ‪ ‬ﻳ‪‬ﻮ‪‬ﻡ‪ ‬ﺍﻟﹾﻘِﻴ‪‬ﺎﻣ‪‬ﺔِ ﻛِﺘ‪‬ﺎﺑﺎﹰ ﻳ‪‬ﻠﹾﻘﹶﺎﻩ‪ ‬ﻣ‪‬ﻨ‪‬ﺸ‪‬ﻮﺭﺍﹰ ‪.‬‬
‫‪١٣٨‬‬ ‫ﺍﻹﺳﺮﺍﺀ‪١١٠ ، ٥٦ -‬‬ ‫
ﻗﹸﻞِ ﺍﺩ‪‬ﻋ‪‬ﻮﺍ ‪.‬‬
‫‪١٦١‬‬ ‫ﺍﻟﻜﻬﻒ‪٥ -‬‬ ‫
ﻛﹶﺒ‪‬ﺮ‪‬ﺕ‪ ‬ﻛﹶﻠِﻤ‪‬ﺔﹰ ﲣﹾﺮ‪‬ﺝ‪ ‬ﻣِﻦ‪ ‬ﺃﹶﻓﹾﻮﺍﻫِﻬِﻢ‪. ‬‬
‫‪١٢١‬‬ ‫ﺍﻟﻜﻬﻒ‪٦٣ -‬‬ ‫
ﻭ‪‬ﻣ‪‬ﺎ ﺃﹶﻧ‪‬ﺴ‪‬ﺎﻧِﻴ ‪‬ﻪ ِﺇﻟﱠﺎ ﺍﻟﺸ‪‬ﻴ‪‬ﻄﹶﺎ ﹸﻥ ﹶﺃ ﹾﻥ ﹶﺃﺫﹾﻛﹸ ‪‬ﺮﻩ‪. ‬‬
‫‪٢١٠‬‬ ‫ﻣﺮﱘ‪٢٦ -‬‬ ‫
ﻓﹶﺈِﻣ‪‬ﺎ ﺗ‪‬ﺮ‪‬ﻳِﻦ‪ ‬ﻣِﻦ‪ ‬ﺍﻟﹾﺒ‪‬ﺸ‪‬ﺮِ ﺃﹶﺣ‪‬ﺪﺍﹰ ﻓﹶﻘﹸﻮﻟِﻲ ‪.‬‬
‫‪١٣٦‬‬ ‫ﻣﺮﱘ‪٦٤ -‬‬ ‫
ﻟﹶﻪ‪ ‬ﻣ‪‬ﺎ ‪‬ﺑﻴ‪‬ﻦ‪ ‬ﺃﹶﻳ‪‬ﺪِﻳﻨ‪‬ﺎ ﻭ‪‬ﻣ‪‬ﺎ ﺧ‪‬ﻠﹾ ﹶﻔﻨ‪‬ﺎ ‪.‬‬
‫‪٧١‬‬ ‫ﻣﺮﱘ‪٦٩ -‬‬ ‫
ﺛﹸﻢ‪ ‬ﻟﹶﻨ‪‬ﻨ‪‬ﺰِﻋ‪‬ﻦ‪ ‬ﻣِﻦ‪ ‬ﻛﹸﻞﱢ ﺷِﻴﻌ‪‬ﺔٍ‬
‫ﺃﹶﻳ‪‬ﻬ‪‬ﻢ‪ ‬ﺃﹶﺷ‪‬ﺪ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺍﻟﺮ‪‬ﺣ‪‬ﻤ‪‬ﻦِ ﻋِﺘِﻴ‪‬ﺎﹰ ‪.‬‬
‫‪١١١‬‬ ‫ﻣﺮﱘ‪٩٥ -‬‬ ‫
ﻭ‪‬ﻛﹸﻠﱡﻬ‪‬ﻢ‪ ‬ﺁﺗِﻴﻪِ ﻳ‪‬ﻮ‪ ‬ﻡ ﺍ ﹾﻟﻘِﻴ‪‬ﺎﻣ‪‬ﺔِ ﻓﹶﺮ‪‬ﺩﺍﹰ ‬
‫‪٢١٧‬‬ ‫ﻃﻪ‪٦٣ -‬‬ ‫
ﺇِﻥﹾ ﻫ‪‬ﺬﹶﺍﻥِ ﻟﹶﺴ‪‬ﺎﺣِﺮ‪‬ﺍﻥِ ‪.‬‬
‫‪١٣٣‬‬ ‫ﺍﻷﻧﺒﻴﺎﺀ‪٢٣ -‬‬ ‫
ﻻ ﻳ‪‬ﺴ‪‬ﺄﹶﻝﹸ ﻋ‪‬ﻤ‪‬ﺎ ﻳ‪‬ﻔﹾﻌ‪‬ﻞﹸ ﻭ‪‬ﻫ‪‬ﻢ‪ ‬ﻳ‪‬ﺴ‪‬ﺄﹶﻟﹸﻮﻥﹶ ‪.‬‬
‫‪١٨٢‬‬ ‫ﺍﳊﺞ‪٣٠ -‬‬ ‫
ﻓﹶﺎﺟ‪‬ﺘ‪‬ﻨِﺒ‪‬ﻮﺍ ﺍﻟﺮ‪‬ﺟ‪‬ﺲ‪ ‬ﻣِﻦ‪ ‬ﺍﻟﹾﺄﹶﻭ‪‬ﺛﹶﺎﻥِ ‪.‬‬
‫‪٨٣‬‬ ‫ﺍﳌﺆﻣﻨﻮﻥ‪٣٢ ،٢٣-‬‬ ‫
ﻣ‪‬ﺎ ﹶﻟﻜﹸﻢ‪ ‬ﻣِ ‪‬ﻦ ِﺇﻟﹶﻪٍ ﻏﹶ ‪‬ﻴﺮ‪ ‬ﻩ ‪.‬‬
‫‪١٨٤‬‬ ‫ﺍﳌﺆﻣﻨﻮﻥ‪٩٦ -‬‬ ‫
ﻭ‪‬ﻟﹶﻌ‪‬ﻼ ﺑ‪‬ﻌ‪‬ﻀ‪‬ﻬ‪‬ﻢ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺑ‪‬ﻌ‪‬ﺾٍ ‪.‬‬
‫‪٥٤‬‬ ‫ﺍﻟﻨﻮﺭ‪٥٨ -‬‬ ‫
ﺛﹶﻼﺙﹸ ﻋ‪‬ﻮ‪‬ﺭﺍﺕٍ ﻟﻜﹸﻢ‪. ‬‬
‫‪٧٩‬‬ ‫ﺍﻟﻔﺮﻗﺎﻥ‪٤١ -‬‬ ‫
ﻫ‪‬ﺬﹶﺍ ﺍﻟﱠﺬِﻱ ﺑ‪‬ﻌ‪‬ﺚﹶ ﺍﻟﻠﱠ ‪‬ﻪ ﺭ‪‬ﺳ‪‬ﻮ ﹰﻻ ‪.‬‬
‫‪١٥٣‬‬ ‫ﺍﻟﺸﻌﺮﺍﺀ‪٧٢ -‬‬ ‫
ﻫ‪‬ﻞﹾ ﻳ‪‬ﺴ‪‬ﻤ‪‬ﻌ‪‬ﻮﻧ‪‬ﻜﹸﻢ‪ ‬ﺇِﺫﹾ ﺗ‪‬ﺪ‪‬ﻋ‪‬ﻮﻥﹶ ‪.‬‬

‫‪٢٣٦‬‬
 ‫‪٩٦‬‬ ‫ﺍﻟﻘﺼﺺ‪٥٨ -‬‬ ‫
ﺑِﻄِﺮﺕ‪ ‬ﻣﻌِﻴﺸ‪‬ﺘ‪‬ﻬﺎ ‪.‬‬
‫‪٦٠‬‬ ‫ﺍﻟﻘﺼﺺ‪٥٨ -‬‬ ‫
ﻭ‪‬ﻛﹸﻨ‪‬ﺎ ﻧ‪‬ﺤ‪‬ﻦ‪ ‬ﺍﻟﹾﻮ‪‬ﺍﺭِﺛِﲔ‪. ‬‬
‫‪٢٠١‬‬ ‫ﻟﻘﻤﺎﻥ‪٨ -‬‬ ‫
ﻟﹶﻬ‪‬ﻢ ﺟ‪‬ﻨ‪‬ﺎﺕ‪ ‬ﺍﻟﻨ‪‬ﻌِﻴﻢ ‪.‬‬
‫‪١٥٥‬‬ ‫ﻟﻘﻤﺎﻥ‪١٤ -‬‬ ‫
ﺃﹶﻥِ ﺍﺷ‪‬ﻜﹸﺮ‪ ‬ﻟِﻲ ‪.‬‬

‫‪١٥٣‬‬ ‫ﻓﺎﻃﺮ‪١٤ -‬‬ ‫
ﺇِﻥﹾ ﺗ‪‬ﺪ‪‬ﻋ‪‬ﻮﻫ‪‬ﻢ‪ ‬ﻻ ﻳ‪‬ﺴ‪‬ﻤ‪‬ﻌ‪‬ﻮﺍ ﺩ‪‬ﻋ‪‬ﺎﺀَﻛﹸﻢ‪‬‬

‫ﻭ‪‬ﻟﹶﻮ‪ ‬ﺳ‪‬ﻤِﻌ‪‬ﻮﺍ ﻣ‪‬ﺎ ﺍﺳ‪‬ﺘ‪‬ﺠ‪‬ﺎﺑ‪‬ﻮﺍ ﻟﹶﻜﹸﻢ‪. ‬‬
‫‪٢٠٤‬‬ ‫ﻳﺴﻦ‪٣٢ -‬‬ ‫
ﻭ‪‬ﺇِﻥﹾ ﻛﹸﻞﱞ ﻟﹶﻤ‪‬ﺎ ﺟ‪‬ﻤِﻴﻊ‪ ‬ﻟﹶﺪ‪‬ﻳ‪‬ﻨ‪‬ﺎ ﻣ‪‬ﺤ‪‬ﻀ‪‬ﺮ‪‬ﻭﻥﹶ ‪.‬‬
‫‪٨١‬‬ ‫ﻳﺴﻦ‪٣٥ -‬‬ ‫
ﻭ‪‬ﻣ‪‬ﺎ ﻋ‪‬ﻤِﻠﺘ‪‬ﻪ‪ ‬ﺃﻳ‪‬ﺪﻳﻬِﻢ ‪.‬‬
‫‪٢٢٨‬‬ ‫ﺍﻟﺼﺎﻓﺎﺕ‪٤٧ -‬‬ ‫
ﻻ ﻓِﻴﻬ‪‬ﺎ ﻏﹶﻮ‪‬ﻝﹲ ‪.‬‬
‫‪٢٠٠‬‬ ‫ﺍﻟﺼﺎﻓﺎﺕ_‪١٦٦،١٦٥‬‬ ‫
ﻭ‪‬ﺇِﻧ‪‬ﺎ ﻟﹶﻨ‪‬ﺤ‪‬ﻦ‪ ‬ﺍﻟﺼ‪‬ﺎﻓﱡﻮﻥﹶ ﻭ‪‬ﺇِﻧ‪‬ﺎ ﻟﹶﻨ‪‬ﺤ‪‬ﻦ‪‬‬
‫ﺍﻟﹾﻤ‪‬ﺴ‪‬ﺒ‪‬ﺤ‪‬ﻮﻥﹶ ‪.‬‬
‫‪٢٠٠‬‬ ‫ﺍﻟﺼﺎﻓﺎﺕ‪١٧٣،١٧٢ -‬‬ ‫
ﺇِﻧ‪‬ﻬ‪‬ﻢ‪ ‬ﻟﹶﻬ‪‬ﻢ‪ ‬ﺍﻟﹾﻤ‪‬ﻨ‪‬ﺼ‪‬ﻮﺭ‪‬ﻭﻥﹶ ‪ ،‬ﻭ‪‬ﺇِﻥﱠ ﺟ‪‬ﻨ‪‬ﺪ‪‬ﻧ‪‬ﺎ ﻟﹶﻬ‪‬ﻢ‪‬‬
‫ﺍﻟﹾﻐ‪‬ﺎﻟِﺒ‪‬ﻮﻥﹶ ‪.‬‬

‫‪١٧٥‬‬ ‫ﺹ‪٦ -‬‬ ‫
ﻭ‪‬ﺍﻧ‪‬ﻄﹶﻠﹶﻖ‪ ‬ﺍﻟﹾﻤ‪‬ﻠﹶﺄﹸ ﻣِﻨ‪‬ﻬ‪‬ﻢ‪ ‬ﺃﹶﻥِ ﺍﻣ‪‬ﺸ‪‬ﻮﺍ ‪.‬‬

‫‪٥٤‬‬ ‫ﺍﻟﺸﻮﺭﻯ‪٢٢ -‬‬ ‫
ﰲ ﺭ‪‬ﻭ‪‬ﺿ‪‬ﺎﺕِ ﺍﳉﻨ‪‬ﺎﺕِ ‪.‬‬
‫‪١٢٠‬‬ ‫
ﻭ‪‬ﺇِﻧ‪‬ﻚ‪ ‬ﻟﹶﺘ‪‬ﻬ‪‬ﺪِﻱ ﺇِﻟﹶﻰ ﺻِﺮ‪‬ﺍﻁٍ ﻣ‪‬ﺴ‪‬ﺘ‪‬ﻘِﻴﻢٍ ‪ ،‬ﺻِﺮ‪‬ﺍﻁِ ﺍﷲِ ‪ .‬ﺍﻟﺸﻮﺭﻯ‪٥٣ -٥٢ -‬‬
‫‪١٥٩‬‬ ‫ﺍﳉﺎﺛﻴﺔ‪١٤ -‬‬ ‫
ﻟِﻴ‪‬ﺠ‪‬ﺰِﻱ‪ ‬ﻗﹶﻮ‪‬ﻣﺎﹰ ﺑِﻤ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ﻳ‪‬ﻜﹾﺴِﺒ‪‬ﻮﻥﹶ ‪.‬‬
‫‪٩٣‬‬ ‫ﺍﻷﺣﻘﺎﻑ‪١٢ -‬‬ ‫
ﻭ‪‬ﻫﺬﺍ ﻛِﺘ‪‬ﺎﺏ‪ ‬ﻣ‪‬ﺼ‪‬ﺪ‪‬ﻕ‪ ‬ﻟِﺴ‪‬ﺎﻧﺎﹰ ﻋ‪‬ﺮ‪‬ﺑِﻴ‪‬ﺎ ً ‪.‬‬
‫‪٢٠٨‬‬ ‫ﺍﻷﺣﻘﺎﻑ‪٢٦ -‬‬ ‫
ﻭ‪‬ﻟﹶﻘﹶﺪ‪ ‬ﻣ‪‬ﻜﱠﻨ‪‬ﺎﻫ‪‬ﻢ‪ ‬ﻓِﻴﻤ‪‬ﺎ ﺇِﻥﹾ ﻣ‪‬ﻜﱠﻨ‪‬ﺎﻛﹸﻢ‪ ‬ﻓِﻴﻪِ ‪.‬‬
‫‪٢٠١‬‬ ‫ﻕ‪٣٥ -‬‬ ‫
ﻟﹶﻬ‪‬ﻢ ﻣ‪‬ﺎ ﻳ‪‬ﺸ‪‬ﺎﺅﻭﻥ ‬

‫‪٢٣٧‬‬
‫
ﻓﹶﺄﹶﻣ‪‬ﺎ ﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻣِﻦ‪ ‬ﺍﻟﹾﻤ‪‬ﻘﹶـﺮ‪‬ﺑِﲔ‪ ، ‬ﻓﹶـﺮ‪‬ﻭ‪‬ﺡ‪ ‬ﻭ‪‬ﺭ‪‬ﻳ‪‬ﺤ‪‬ـﺎﻥﹲ ﺍﻟﻮﺍﻗﻌﺔ‪١٩٤ ،٩٠ ،٨٩ ،٨٨ -‬‬
‫ﻭ‪‬ﺟ‪‬ﻨ‪‬ﺖ‪ ‬ﻧ‪‬ﻌِﻴﻢٍ ‪ ،‬ﻭ‪‬ﺃﹶﻣ‪‬ﺎ ﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻣِﻦ‪ ‬ﺃﹶﺻ‪‬ﺤ‪‬ﺎﺏِ ﺍﻟﹾﻴ‪‬ﻤِﲔِ ‪٩١ ،‬‬
‫ﻓﹶﺴ‪‬ﻼﻡ‪ ‬ﻟﹶﻚ‪ ‬ﻣِﻦ‪ ‬ﺃﹶﺻ‪‬ﺤ‪‬ﺎﺏِ ﺍﻟﹾﻴ‪‬ﻤِﲔِ ‪.‬‬

‫‪١٥٠‬‬ ‫ﺍﳌﻌﺎﺭﺝ‪٧ ،٦ -‬‬ ‫
ﺇِﻧ‪‬ﻬ‪‬ﻢ‪ ‬ﻳ‪‬ﺮ‪‬ﻭ‪‬ﻧ‪‬ﻪ‪ ‬ﺑ‪‬ﻌِﻴﺪﺍﹰ‪ ،‬ﻭﻧ‪‬ﺮ‪‬ﺍﻩ‪ ‬ﻗﹶﺮِﻳﺒ‪‬ﺎ ‪.‬‬

‫‪١٥٢‬‬ ‫ﻧﻮﺡ‪١٠ -‬‬ ‫
ﻓﹶﻘﹸﻠﹾﺖ‪ ‬ﺍﺳ‪‬ﺘ‪‬ﻐ‪‬ﻔِﺮ‪‬ﻭﺍ ﺭ‪‬ﺑ‪‬ﻜﹸﻢ‪ ‬ﺇِﻧ‪‬ﻪ‪ ‬ﻛﹶﺎﻥﹶ ﻏﹶﻔﱠﺎﺭﺍﹰ ‪.‬‬
‫‪٢١٢‬‬ ‫ﺍﻟﻘﻴﺎﻣﺔ‪٣١ -‬‬ ‫
ﻓﹶﻼ ﺻ‪‬ﺪ‪‬ﻕ‪ ‬ﻭ‪‬ﻻ ﺻ‪‬ﻠﱠﻰ ‪.‬‬
‫‪١١٩‬‬ ‫ﺍﻟﻨﺒﺄ‪٣٢ ،٣١ -‬‬ ‫
ﺇِﻥﱠ ﻟِﻠﹾﻤ‪‬ﺘ‪‬ﻘِﲔ‪ ‬ﻣ‪‬ﻔﹶﺎﺯﺍﹰ ‪ ،‬ﺣ‪‬ﺪ‪‬ﺍﺋِﻖ‪ ‬ﻭ‪‬ﺃﹶﻋ‪‬ﻨ‪‬ﺎﺑ‪‬ﺎ ‪.‬‬
‫‪٦٨‬‬ ‫ﺍﻟﻨﺎﺯﻋﺎﺕ‪٤٣ -‬‬ ‫
ﻓﻴ ‪‬ﻢ ﺃﻧﺖ‪ ‬ﻣﻦ ﺫﻛﺮﺍﻫﺎ ‪.‬‬
‫‪١٤٩‬‬ ‫ﺍﻟﺘﻜﻮﻳﺮ‪٢٤ -‬‬ ‫
ﻭ‪‬ﻣ‪‬ﺎ ﻫ‪‬ﻮ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺍﻟﹾﻐ‪‬ﻴ‪‬ﺐِ ﺑِﻀ‪‬ﻨِﲔٍ ‪.‬‬
‫‪١٥٦‬‬ ‫ﺍﳌﻄﻔﻔﲔ‪٣ -‬‬ ‫
ﻭ‪‬ﺇِﺫﹶﺍ ﻛﹶﺎﻟﹸﻮﻫ‪‬ﻢ‪ ‬ﺃﹶﻭ‪ ‬ﻭ‪‬ﺯ‪‬ﻧ‪‬ﻮﻫ‪‬ﻢ‪ ‬ﻳ‪‬ﺨ‪‬ﺴِﺮ‪‬ﻭﻥﹶ ‪.‬‬

‫‪٨٤‬‬ ‫ﺍﻻﻧﺸﻘﺎﻕ‪١ -‬‬ ‫
ﺇِﺫﹶﺍ ﺍﻟﺴ‪‬ﻤ‪‬ﺎﺀُ ﺍﻧ‪‬ﺸ‪‬ﻘﹼﺖ‪ ‬‬

‫‪٢٠٤‬‬ ‫ﺍﻟﻄﺎﺭﻕ‪٤ -‬‬ ‫
ﺇِﻥﹾ ﻛﹸﻞﱡ ﻧ‪‬ﻔﹾﺲٍ ﻟﹶﻤ‪‬ﺎ ﻋ‪‬ﻠﹶﻴ‪‬ﻬ‪‬ﺎ ﺣ‪‬ﺎﻓِﻆﹲ‬
‫‪١٢٠‬‬ ‫ﺍﻟﻌﻠﻖ‪١٦ ،١٥ -‬‬ ‫
ﻟﻨﺴ‪‬ﻔﹶﻌ‪‬ﺎﹰ ﺑﺎﻟﻨ‪‬ﺎﺻِﻴﺔِ‪ ،‬ﻧ‪‬ﺎﺻِﻴ‪‬ﺔٍ ﻛﹶﺎﺫِﺑ‪‬ﺔٍ ﺧ‪‬ﺎﻃِﺌﹶﺔٍ ‪.‬‬
‫‪٩٠‬‬ ‫
ﺇِﺫﺍ ﺯ‪‬ﻟﺰِﻟﺖِ ﺍﻷﺭ‪‬ﺽ‪ ‬ﺯِﻟﹾﺰﺍﳍـﺎ‪ ،‬ﻭﺃﺧ‪‬ﺮﺟـﺖِ ﺍﻷﺭ‪‬ﺽ‪ ‬ﺍﻟﺰﻟﺰﻟﺔ‪٤ ،٣ ،٢ ،١ -‬‬
‫ﺃﺛﹾﻘﹶﺎﻟﹶﻬﺎ‪،‬ﻭﻗﹶﺎﻝﹶ ﺍﻹﻧ‪‬ﺴ‪‬ﺎﻥﹸ ﻣ‪‬ﺎﻟﹶﻬﺎ‪ ،‬ﻳ‪‬ﻮﻣﺌِﺬٍ ﺗ‪‬ﺤ‪‬ﺪ‪‬ﺙﹸ‬
‫ﺃﺧ‪‬ﺒﺎﺭ‪‬ﻫﺎ ‪.‬‬
‫‪١٥١‬‬ ‫ﺍﻟﻜﻮﺛﺮ‪١ -‬‬ ‫
ﺇِﻧ‪‬ﺎ ﺃﹶﻋ‪‬ﻄﹶﻴ‪‬ﻨ‪‬ﺎﻙ‪ ‬ﺍﻟﹾﻜﹶﻮ‪‬ﺛﹶﺮ‪.  ‬‬
‫‪١٥٢‬‬ ‫ﺍﻟﻨﺼﺮ‪٣ -‬‬ ‫
ﻭ‪‬ﺍﺳ‪‬ﺘ‪‬ﻐ‪‬ﻔِﺮ‪‬ﻩ‪ ‬ﺇِﻧ‪‬ﻪ‪ ‬ﻛﹶﺎﻥﹶ ﺗ‪‬ﻮ‪‬ﺍﺑﺎﹰ‬
‫‪٢٢٢‬‬ ‫ﺍﻹﺧﻼﺹ‪٢ ،١ -‬‬ ‫
ﺃﹶﺣ‪‬ﺪ‪ ‬ﺍﷲُ ‪.‬‬

‫‪٢٣٨‬‬
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ــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــ‬

‫‪٢٠٣‬‬ ‫ﺍﻟﺒﻘﺮﺓ‪٢ -‬‬ ‫
ﺫﹶﻟِﻚ‪ ‬ﺍﻟﹾﻜِﺘ‪‬ﺎﺏ‪ ‬ﻻ ﺭ‪‬ﻳ‪‬ﺐ‪ ‬ﻓِﻴﻪِ ‪.‬‬
‫‪٦٣‬‬ ‫
ﺃﹸﻭﻟﹶﺌِﻚ‪ ‬ﻋ‪‬ﻠﹶﻰ ﻫ‪‬ﺪﻯ‪ ‬ﻣِﻦ‪ ‬ﺭ‪‬ﺑ‪‬ﻬِـﻢ‪ ‬ﻭ‪‬ﺃﹸﻭﻟﹶﺌِـﻚ‪ ‬ﻫ‪‬ـﻢ‪ ‬ﺍﻟﺒﻘﺮﺓ‪٥ -‬‬
‫ﺍﻟﹾﻤ‪‬ﻔﹾﻠِﺤ‪‬ﻮﻥﹶ ‪.‬‬
‫‪٢٠٩‬‬ ‫ﺍﻟﺒﻘﺮﺓ‪٢٥٣ -‬‬ ‫
ﻭ‪‬ﻟﹶﻜِﻦ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻳ‪‬ﻔﹾﻌ‪‬ﻞﹸ ﻣ‪‬ﺎ ﻳ‪‬ﺮِﻳﺪ‪. ‬‬
‫‪٢٠٨‬‬ ‫ﺍﻟﺒﻘﺮﺓ‪٢٧٨ -‬‬ ‫
ﻭ‪‬ﺫﹶﺭ‪‬ﻭﺍ ﻣ‪‬ﺎ ﺑ‪‬ﻘِﻲ‪ ‬ﻣِﻦ‪ ‬ﺍﻟﺮ‪‬ﺑﺎ ﺇِﻥﹾ ﻛﹸﻨ‪‬ﺘ‪‬ﻢ‪ ‬ﻣ‪‬ﺆ‪‬ﻣِﻨِﲔ‪.‬‬
‫‪٢٢٢‬‬ ‫ﺁﻝ ﻋﻤﺮﺍﻥ‪٢ ،١ -‬‬ ‫
ﺍﱂ ﺍﷲُ ‪.‬‬
‫) ﻭ‪‬ﻟﹶﻤ‪‬ﺎ ﻳ‪‬ﻌ‪‬ﻠﹶﻢِ ﺍﻟﻠﱠﻪ‪ ‬ﺍﻟﱠﺬِﻳﻦ‪ ‬ﺟ‪‬ﺎﻫ‪‬ـﺪ‪‬ﻭﺍ ﻣِـﻨ‪‬ﻜﹸﻢ‪ ‬ﻭ‪‬ﻳ‪‬ﻌ‪‬ﻠﹶـﻢ‪‬‬
‫‪١ ١‬‬
‫ﺁﻝ ﻋﻤﺮﺍﻥ ‪١٤٢ -‬‬ ‫ﺍﻟﺼ‪‬ﺎﺑِﺮِﻳﻦ‪(‬‬
‫‪١٩٤‬‬ ‫ﺍﻟﻨﺴﺎﺀ‪٧٧ -‬‬ ‫
ﻭ‪‬ﻻ ﺗ‪‬ﻈﹾﻠﹶﻤ‪‬ﻮﻥﹶ ﻓﹶﺘِﻴﻼﹰ ‪.‬‬
‫‪٤٦‬‬ ‫ﺍﳌﺎﺋﺪﺓ ‪٢٤-‬‬ ‫
ﻓﺎﺫﻫﺐ ﺃﻧﺖ ﻭﺭﺑﻚ ‪.‬‬
‫‪٦٢‬‬ ‫ﺍﳌﺎﺋﺪﺓ‪١١٧ -‬‬ ‫
ﻓﹶﻠﻤ‪‬ﺎ ﺗ‪‬ﻮ‪‬ﻓﹼﻴﺘ‪‬ﲏ ﻛﹸﻨ‪‬ﺖ‪ ‬ﺃﻧ‪‬ﺖ‪ ‬ﺍﻟﺮ‪‬ﻗﻴﺐ‪ ‬ﻋ‪‬ﻠﻴﻬِﻢ ‪.‬‬
‫
ﻣ‪‬ﺎ ﻗﹸﻠﹾﺖ‪ ‬ﻟﹶﻬ‪‬ﻢ‪ ‬ﺇِﻟﱠﺎ ﻣ‪‬ﺎ ﺃﹶﻣ‪‬ﺮ‪‬ﺗ‪‬ﻨِﻲ ﺑِﻪِ ﺃﹶﻥِ ﺍﻋ‪‬ﺒ‪‬ﺪ‪‬ﻭﺍ ﺍﻟﻠﱠﻪ‪ ‬ﺭ‪‬ﺑ‪‬ﻲ ﺍﳌﺎﺋﺪﺓ ‪١١٧ -‬‬
‫‪١‬‬
‫ﻭ‪‬ﺭ‪‬ﺑ‪‬ﻜﹸﻢ‪ ‬‬
‫‪٥٠، ٤٦‬‬ ‫ﺍﻷﻧﻌﺎﻡ ‪١٤٨ -‬‬ ‫
ﻣ‪‬ﺎ ﺃﹶﺷ‪‬ﺮ‪‬ﻛﹾﻨ‪‬ﺎ ﻭ‪‬ﻻ ﺁﺑ‪‬ﺎﺅ‪‬ﻧ‪‬ﺎ ‪.‬‬
‫‪،١٠٨‬‬
‫‪١٢٧‬‬
‫‪١٦٩‬‬ ‫ﺍﻷﻧﻔﺎﻝ‪٣٣ -‬‬ ‫
ﻭ‪‬ﻣ‪‬ﺎ ﻛﹶﺎﻥﹶ ﺍﻟﻠﱠﻪ‪ ‬ﻟِﻴ‪‬ﻌ‪‬ﺬﱢﺑ‪‬ﻬ‪‬ﻢ‪ ‬ﻭ‪‬ﺃﹶﻧ‪‬ﺖ‪ ‬ﻓِﻴﻬِﻢ‪. ‬‬
‫‪١٨٤‬‬ ‫ﺇﺑﺮﺍﻫﻴﻢ‪٤ -‬‬ ‫
) ﻭ‪‬ﻣ‪‬ﺎ ﺃﺭ‪‬ﺳ‪‬ﻠﹾﻨ‪‬ﺎ ﻣِﻦ‪ ‬ﺭ‪‬ﺳ‪‬ﻮﻝٍ ﺇﻻﹼ ﺑِﻠﺴِﺎﻥِ ﻗﹶﻮﻣﻪِ (‬
‫‪١١٠‬‬ ‫ﺍﳊﺠﺮ‪٤٣ -‬‬ ‫ﻭﺇِﻥﹼ ﺟﻬﻨﻢ‪ ‬ﳌﻮﻋﺪ‪‬ﻫ‪‬ﻢ ﺃﺟ‪‬ﻤﻌﲔ ‪.‬‬

‫‪٢٣٩‬‬
‫‪٢٣٩‬‬
 ‫ﺍﻟﻨﺤﻞ – ‪٢٠‬‬ ‫
) ﻣ‪‬ﺎ ﻟِﻲ‪ ‬ﻻ ﺃﹶﺭ‪‬ﻯ ﺍﻟﹾﻬ‪‬ﺪ‪‬ﻫ‪‬ﺪ‪ ‬‬
‫‪!٠#‬‬

‫‪!٠٠‬‬ ‫ﺍﻟﻨﺤﻞ‪١٢٤ -‬‬ ‫
ﻭ‪‬ﺇِﻥﱠ ﺭ‪‬ﺑ‪‬ﻚ‪ ‬ﻟﹶﻴ‪‬ﺤ‪‬ﻜﹸﻢ‪ ‬ﺑ‪‬ﻴ‪‬ﻨﻬ‪‬ﻢ ‪.‬‬

‫‪٧٤‬‬ ‫ﻣﺮﱘ ‪٦٩-‬‬ ‫
ﺛﹸﻢ‪ ‬ﻟﹶﻨ‪‬ﻨ‪‬ﺰِﻋ‪‬ﻦ‪ ‬ﻣِﻦ‪ ‬ﻛﹸﻞﱢ ﺷِﻴﻌ‪‬ﺔٍ ‪.‬‬
‫ﻃﻪ ‪٨١ -‬‬ ‫
) ﻭ‪‬ﻻ ﺗ‪‬ﻄﹾﻐ‪‬ﻮ‪‬ﺍ ﻓِﻴﻪِ ﻓﹶﻴ‪‬ﺤِﻞﱠ ﻋ‪‬ﻠﹶﻴ‪‬ﻜﹸﻢ‪. ‬‬
‫‪١ ١‬‬

‫‪١$#‬‬ ‫ﺍﻷﻧﺒﻴﺎﺀ‪٢٠ -‬‬ ‫
ﻣ‪‬ﺎ ﻳ‪‬ﺄﹾﺗِﻴﻬِﻢ‪ ‬ﻣِﻦ‪ ‬ﺫِﻛﹾﺮٍ ﻣِﻦ‪ ‬ﺭ‪‬ﺑ‪‬ﻬِﻢ‪. ‬‬
‫‪١٩٨‬‬ ‫ﺍﻟﻨﻮﺭ‪٢١ -‬‬ ‫
ﻭ‪‬ﻟﹶﻮ‪‬ﻻ ﻓﹶﻀ‪‬ﻞﹸ ﺍﻟﻠﱠﻪِ ﻋ‪‬ﻠﹶﻴ‪‬ﻜﹸﻢ‪ ‬ﻭ‪‬ﺭ‪‬ﺣ‪‬ﻤ‪‬ﺘ‪‬ﻪ‪‬‬
‫
ﻣ‪‬ﺎ ﺯ‪‬ﻛﹶﻰ ﻣِﻨ‪‬ﻜﹸﻢ‪ ‬ﻣِﻦ‪ ‬ﺃﹶﺣ‪‬ﺪٍ ﺃﹶﺑ‪‬ﺪﺍﹰ  ‪.‬‬
‫‪٥٦‬‬ ‫ﺍﻟﻨﻮﺭ‪٥٨ -‬‬ ‫
ﻣﻦ‪ ‬ﻗﺒﻞِ ﺻ‪‬ﻼﺓِ ﺍﻟﻔﺠ‪‬ﺮِ  ‪
،‬ﻭﺣﲔ‪ ‬ﺗ‪‬ﻀ‪‬ﻌ‪‬ﻮﻥﹶ‬
‫ﺛﻴﺎﺑ‪‬ﻜﹸﻢ ﻣِﻦ ﺍﻟﻈﹼﻬﲑﺓِ ( ‪
،‬ﻭﻣِﻦ‪ ‬ﺑﻌﺪِ ﺻ‪‬ﻼﺓِ ﺍﻟﻌِﺸ‪‬ﺎﺀ ‪.‬‬
‫‪١٩٨‬‬ ‫ﺍﻟﻔﺮﻗﺎﻥ ‪٧ -‬‬ ‫
ﻟﹶﻮ‪‬ﻻ ﺃﹸﻧ‪‬ﺰِﻝﹶ ﺇِﻟﹶﻴ‪‬ﻪِ ﻣ‪‬ﻠﹶﻚ‪ ‬ﻓﹶﻴ‪‬ﻜﹸﻮﻥﹶ ﻣ‪‬ﻌ‪‬ﻪ‪ ‬ﻧ‪‬ﺬِﻳﺮﺍﹰ ‬
‫‪١٨٤‬‬ ‫
ﻣ‪‬ﺎ ﻛﹶﺎﻥﹶ ﻳ‪‬ﻨ‪‬ﺒ‪‬ﻐِﻲ ﻟﹶﻨ‪‬ﺎ ﺃﹶﻥﹾ ﻧ‪‬ﺘ‪‬ﺨِﺬﹶ ﻣِﻦ‪ ‬ﺩ‪‬ﻭﻧِﻚ‪ ‬ﻣِﻦ‪ ‬ﺃﹶﻭ‪‬ﻟِﻴ‪‬ﺎﺀَ ﺍﻟﻔﺮﻗﺎﻥ‪١٨ -‬‬
‫‪٨٠‬‬ ‫ﺍﻟﻔﺮﻗﺎﻥ‪٤١ -‬‬ ‫
ﺃﹶﻫ‪‬ﺬﹶﺍ ﺍﻟﱠﺬِﻱ ﺑ‪‬ﻌ‪‬ﺚﹶ ﺍﻟﻠﱠﻪ‪ ‬ﺭ‪‬ﺳ‪‬ﻮﻻﹰ ‪.‬‬
‫‪١٩٧‬‬ ‫ﺍﻟﻔﺮﻗﺎﻥ‪٧٧ -‬‬ ‫
ﻟﹶﻮ‪‬ﻻ ﺃﹸﻧ‪‬ﺰِﻝﹶ ﺇِﻟﹶﻴ‪‬ﻪِ ﻣ‪‬ﻠﹶﻚ‪ ‬ﻓﹶﻴ‪‬ﻜﹸﻮﻥﹶ ﻣ‪‬ﻌ‪‬ﻪ‪ ‬ﻧ‪‬ﺬِﻳﺮﺍﹰ ‪.‬‬
‫‪٢٢٦‬‬ ‫ﺍﻟﻨﻤﻞ‪٢٥ -‬‬ ‫
ﺃﹶﻟﱠﺎ ﻳ‪‬ﺴ‪‬ﺠ‪‬ﺪ‪‬ﻭﺍ ﻟِﻠﱠﻪِ ‪.‬‬
‫‪٩٩‬‬ ‫ﺍﻟﻘﺼﺺ‪٥٨ -‬‬ ‫
ﺑﻄِﺮﺕ ﻣﻌ‪‬ﻴﺸ‪‬ﺘﻬﺎ ‪.‬‬
‫‪٦٢‬‬ ‫ﺍﻟﻘﺼﺺ‪٥٨ -‬‬ ‫
ﻭ‪‬ﻛﹸﻨ‪‬ﺎ ﻧ‪‬ﺤ‪‬ﻦ‪ ‬ﺍﻟﻮ‪‬ﺍﺭِﺛﲔ ‪.‬‬
‫‪١٨٦‬‬ ‫ﺍﻟﻌﻨﻜﺒﻮﺕ ‪١٢٠ -‬‬ ‫
ﻭﻟﹾﻨ‪‬ﺤ‪‬ﻤِﻞﹾ ﺧ‪‬ﻄﹶﺎﻳ‪‬ﺎﻛﹸﻢ ‬
‫‪١٦٥‬‬ ‫ﻓﺎﻃﺮ‪٢٨ -‬‬ ‫
ﺇِﻧ‪‬ﻤ‪‬ﺎ ﻳ‪‬ﺨ‪‬ﺸ‪‬ﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻣِﻦ‪ ‬ﻋِﺒ‪‬ﺎﺩِﻩِ ﺍﻟﹾﻌ‪‬ﻠﹶﻤ‪‬ﺎﺀُ ‪.‬‬
‫‪١٧١‬‬ ‫ﻓﺎﻃﺮ‪٣٦ -‬‬ ‫
ﻻ ﻳ‪‬ﻘﹾﻀ‪‬ﻰ ﻋ‪‬ﻠﹶﻴ‪‬ﻬِﻢ‪ ‬ﻓﹶﻴ‪‬ﻤ‪‬ﻮﺗ‪‬ﻮﺍ ‬
‫‪١١١‬‬ ‫ﺹ‪٨٢ -‬‬ ‫
ﻟﹶﺄﹸﻏﹾﻮِﻳ‪‬ﻨ‪‬ﻬ‪‬ﻢ‪ ‬ﺃﹶﺟ‪‬ﻤ‪‬ﻌِﲔ‪. ‬‬

‫‪٢٤٠‬‬
‫‪٢٤٠‬‬
 ‫‪٦٣‬‬ ‫ﺍﻟﺰﻣﺮ‪٥٣ -‬‬ ‫
ﺇِﻧ‪‬ﻪ‪ ‬ﻫ‪‬ﻮ‪ ‬ﺍﻟﹾﻐ‪‬ﻔﹸﻮﺭ‪ ‬ﺍﻟﺮ‪‬ﺣِﻴﻢ‪. ‬‬
‫‪١٧٢‬‬ ‫
ﻭ‪‬ﻣ‪‬ﺎ ﻛﹶﺎﻥﹶ ﻟِﺒ‪‬ﺸ‪‬ﺮٍ ﺃﹶﻥﹾ ﻳ‪‬ﻜﹶﻠﱢﻤ‪‬ﻪ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﺇِﻟﱠﺎ ﻭ‪‬ﺣ‪‬ﻴﺎﹰ ﺃﹶﻭ‪ ‬ﻣِـﻦ‪ ‬ﺍﻟﺸﻮﺭﻯ‪٥١ -‬‬
‫ﻭ‪‬ﺭ‪‬ﺍﺀِ ﺣِﺠ‪‬ﺎﺏٍ ﺃﹶﻭ‪ ‬ﻳ‪‬ﺮ‪‬ﺳِﻞﹶ ﺭ‪‬ﺳ‪‬ﻮﻻﹰ ‪.‬‬
‫‪٦٢‬‬ ‫ﺍﻟﺰﺧﺮﻑ‪٧٦ -‬‬ ‫
ﻭ‪‬ﻣ‪‬ﺎ ﻇﹶﻠﻤ‪‬ﻨﺎﻫ‪‬ﻢ‪ ‬ﻭﻟﻜِﻦ‪ ‬ﻛﹶﺎﻧ‪‬ﻮﺍ ﻫ‪‬ﻢ ﺍﻟﻈﹼﺎﳌﲔ ‪.‬‬
‫‪٦٣‬‬ ‫ﺍﻟﻮﺍﻗﻌﺔ‪٦٩ -‬‬ ‫
ﺃﹶﺃﹶﻧ‪‬ﺘ‪‬ﻢ‪ ‬ﺃﹶﻧ‪‬ﺰ‪‬ﻟﹾﺘ‪‬ﻤ‪‬ﻮﻩ‪ ‬ﻣِﻦ‪ ‬ﺍﻟﹾﻤ‪‬ﺰ‪‬ﻥِ ﺃﹶﻡ‪ ‬ﻧ‪‬ﺤ‪‬ﻦ‪ ‬ﺍﻟﹾﻤ‪‬ﻨ‪‬ﺰِﻟﹸﻮﻥﹶ ‪.‬‬
‫‪٦٣‬‬ ‫ﺍﳊﺸﺮ‪٢٣ ،٢٢ -‬‬ ‫
ﻫ‪‬ﻮ‪ ‬ﺍﻟﻠﱠ ‪‬ﻪ ﺍﻟﱠﺬِﻱ ﻻ ﺇِﹶﻟﻪ‪ِ ‬ﺇﻟﱠﺎ ﻫ‪‬ﻮ‪. ‬‬
‫‪٢٠٣‬‬ ‫ﺍﻟﺼﻒ‪٥ -‬‬ ‫
ﻳ‪‬ﺎ ﻗﹶﻮ‪‬ﻡِ ﻟِﻢ‪ ‬ﺗ‪‬ﺆ‪‬ﺫﹸﻭﻧ‪‬ﻨِﻲ ﻭ‪‬ﻗﹶﺪ‪ ‬ﺗ‪‬ﻌ‪‬ﻠﹶﻤ‪‬ﻮﻥﹶ‬
‫ﺃﹶﻧ‪‬ﻲ ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪِ ﺇِﻟﹶﻴ‪‬ﻜﹸﻢ‪. ‬‬
‫‪٢٠٦‬‬ ‫ﺍﳌﻠﻚ‪٢٠ -‬‬ ‫
ﺇِﻥِ ﺍﻟﹾﻜﹶﺎﻓِﺮ‪‬ﻭﻥﹶ ﺇِﻟﱠﺎ ﻓِﻲ ﻏﹸﺮ‪‬ﻭﺭٍ ‪.‬‬
‫‪١٦٨‬‬ ‫ﺍﳉﻦ‪١٦ -‬‬ ‫
) ﻭﺃﹶﻥ ﻟﹼﻮ ﺍﺳ‪‬ﺘﻘﹶﺎﻣ‪‬ﻮﺍ ﻋ‪‬ﻠﻰ ﺍﻟﻄﱠﺮِﻳﻘﹶﺔِ ‪.‬‬
‫ﺍﳌﺰﻣﻞ‪٢٠ -‬‬ ‫
ﻋ‪‬ﻠِﻢ‪ ‬ﺃﹶﻥﹾ ﺳ‪‬ﻴ‪‬ﻜﹸﻮﻥﹸ ﻣِﻨ‪‬ﻜﹸﻢ‪ ‬ﻣ‪‬ﺮ‪‬ﺿ‪‬ﻰ ‪.‬‬
‫‪١ #‬‬
‫‪٢١٢‬‬ ‫ﺍﻹﻧﺴﺎﻥ‪٣ -‬‬ ‫
ﺇِﻣ‪‬ﺎ ﺷ‪‬ﺎﻛِﺮ‪‬ﺍﹰ ﻭﺇِﻣ‪‬ﺎ ﻛﹶﻔﹸﻮﺭ‪‬ﺍﹰ ‪.‬‬
‫‪٢١‬‬ ‫ﺍﻟﻨﺒﺄ ‪٣٦ -‬‬ ‫ﺴﺎﺑﺎﹰ ‪.‬‬
‫
ﻋ‪‬ﻄﹶﺎ ًﺀ ﺣِ ‪‬‬
‫
ﻳ‪‬ﺴ‪‬ﺄﹶﻟﻮﻧ‪‬ﻚ‪ ‬ﻋ‪‬ﻦِ ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔِ ﺃﹶﻳ‪‬ﺎﻥﹶ ﻣ‪‬ﺮ‪‬ﺳ‪‬ﺎﻫ‪‬ﺎ ﻓِﻴﻢ‪ ‬ﺃﹶﻧ‪‬ﺖ‪ ‬ﻣِﻦ‪‬‬
‫‪٦٩‬‬ ‫ﺍﻟﻨﺎﺯﻋﺎﺕ‪٤٢ -‬‬ ‫ﺫِﻛﹾﺮ‪‬ﺍﻫ‪‬ﺎ ‪.‬‬
‫‪٧٠‬‬ ‫ﺍﻟﻨﺎﺯﻋﺎﺕ‪٤٣ -‬‬ ‫
ﻓِﻴ‪‬ﻢ‪ ‬ﺃﹶﻧ‪‬ﺖ‪ ‬ﻣِﻦ‪ ‬ﺫِﻛﹾﺮﺍﻫ‪‬ﺎ ‪.‬‬
‫‪٨٦، ٨٥‬‬ ‫ﺍﻻﻧﺸﻘﺎﻕ‪١ -‬‬ ‫
ﺇِﺫﹶﺍ ﺍﻟﺴ‪‬ﻤ‪‬ﺎﺀُ ﺍﻧ‪‬ﺸ‪‬ﻘﱠﺖ‪. ‬‬
‫‪١٩٧‬‬ ‫ﺍﻟﻀﺤﻰ‪٩ -‬‬ ‫
ﻓﹶﺄﹶﻣ‪‬ﺎ ﺍﻟﹾﻴ‪‬ﺘِﻴﻢ‪ ‬ﻓﹶﻼ ﺗ‪‬ﻘﹾﻬ‪‬ﺮ‪. ‬‬
‫‪١٩٧‬‬ ‫ﺍﻟﻀﺤﻰ‪١١ -‬‬ ‫ ﻭﺃﹶﻣ‪‬ﺎ ﺑِﻨِﻌ‪‬ﻤﺔِ ﺭﺑ‪‬ﻚ‪ ‬ﻓﹶﺤ‪‬ﺪ‪‬ﺙﹾ ‪.‬‬
‫‪٢٢٣‬‬ ‫ﺍﻹﺧﻼﺹ‪٢ -‬‬ ‫ ﺍﻟﻠﱠﻪ‪ ‬ﺍﻟﺼ‪‬ﻤ‪‬ﺪ‪. ‬‬

‫‪٢٤١‬‬
‫‪٢٤١‬‬
٢٤٢
٢٤٢
 ‫
‬

‫‬ ‫ ‬

‫‪١٥٥‬‬ ‫) ﻓﹶﺸ‪‬ﻜ ‪‬ﺮ ﺍﷲُ ﻟﻪ‪ ‬ﻓﻐ‪َ‬ﻔ ‪‬ﺮ ﻟﹶ ‪‬ﻪ (‪.‬‬

‫‪١٥٦‬‬ ‫ﺱ ﻣ‪‬ﻦ‪ ‬ﻻ ﻳ‪‬ﺸ‪ ‬ﹸﻜﺮ ﺍﷲ (‪.‬‬
‫) ﻻ ﻳ‪‬ﺸ‪‬ﻜﹸ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫‪١٨٧‬‬ ‫) ﻭﻟﺘ‪‬ﺄﺧ‪‬ﺬﹸﻭﺍ ﻣ‪‬ﺼ‪‬ﺎﻓﹼﻜﹸﻢ (‪.‬‬

‫‪٢٤١‬‬
 ‫  
‬
‫ﺍﻟﺼﻔﺤﺔ‬ ‫
‬
‫) ﺏ (‬
‫‪٢٣‬‬ ‫ﻓﺼﺎﺭﺕ ﺇﻣﺎﻣﹰﺎ ﺗﻘـــ ‪‬ﺪ ‪‬ﻡ ﺍﻟ ﹸﻜﺘ‪‬ﺒﺎ‬ ‫ﻒ ﺃﻫﻞ ﺍﻟﻨﺤﻮ ﻗﺎﻃﺒ ﹰﺔ‬
‫ﺕ ﺗﺼـﺎﻧﻴ ‪‬‬
‫‪‬ﺷﹶﺄ ‪‬‬
‫‪٢٣‬‬ ‫ـﺎ‬
‫ﺿﻤ‪‬ﻨﺖ ‪‬ﻋﺠ‪‬ﺒ َ‬
‫ﺏ ﺇ‪‬ﺎ ﻗﺪ ‪‬‬
‫ﺃﻭ ﻛﺎﺫ ‪‬‬ ‫ﻕ‬
‫ﻻ ﳜﺪﻋﻨـّﻚ ﻋﻨﻬﺎ ﺣﺎﺳـﺪ ‪‬ﻣ ِﺬ ‪‬‬
‫‪٢٣‬‬ ‫ﺖ ﺟﺎﻫﻠﹶﻬﺎ ﻓﺎﺳﺄﻝ ‪‬ﺎ ﺍﻷُﺩﺑﺎ‬
‫ِﺇ ﹾﻥ ﻛﻨ ‪‬‬ ‫ﻑ ﻗﺪﺭ‪ ‬ﻗﻴﻤـﺘﻬﺎ‬
‫ﻫﻲ ﺍﻟﻨﻬـﺎﻳ ﹸﺔ ﻓﺎﻋﺮ ‪‬‬
‫‪٢٣‬‬ ‫ﺖ ﻓﻠﻢ ﺗ‪‬ﺒ ِﻖ ﻓﻴﻤﺎ ﺑﻌﺪﻫـﺎ ﺃﹶﺭ‪‬ﺑﺎ‬
‫ﺃﻏﻨ ‪‬‬ ‫ﺤﺴِـﺒ ﹲﺔ‬
‫ﻫﺬﻱ ﻣﻘﺪ‪‬ﻣﺔ ﰲ ﺍﻟﻨـﺤﻮ ‪‬ﻣ ‪‬‬
‫‪١٥٩‬‬ ‫ﺴﺐ‪ ‬ﺑﺬﻟﻚ ﺍﳉـــﺮ ِﻭ ﺍﻟﻜﻼﺑﺎ‬
‫ﻟ‪‬‬ ‫ﺐ‬
‫ﺕ ﹸﻗ ﹶﻔـﲑ ﹸﺓ ﺟـﺮ ‪‬ﻭ ﻛﻠ ٍ‬
‫ﻭﻟﻮ ‪‬ﻭﹶﻟـﺪ ‪‬‬
‫‪١٤٦‬‬ ‫ﺐ‬
‫ﺝ ﻗﺮﻳ ُ‪‬‬
‫ﻳﻜـــﻮ ﹸﻥ ﻭﺭﺍ ِﺀ ‪‬ﻩ ﹶﻓـ ‪‬ﺮ ‪‬‬ ‫ﺖ ﻓﻴـ ِﻪ‬
‫ﺏ ﺍﻟﺬﻱ ﺃ ‪‬ﻣﺴ‪‬ﻴ ‪‬‬
‫ﻋﺴ‪‬ﻰ ﺍﻟﻜﺮ ‪‬‬
‫‪١٧٢‬‬ ‫ﺏ‬
‫ﺖ ﺃﹸﻭِﺛ ‪‬ﺮ ِﺇﺗ‪‬ﺮﺍﺑ‪‬ـﹰﺎ ﻋﻠﻰ ﺗ‪‬ـ ‪‬ﺮ ِ‬
‫ﻣﺎ ﹸﻛ ‪‬ﻨ ‪‬‬ ‫ﺿﻴ‪‬ــ ‪‬ﻪ‬
‫ـ ٍﺮّ ﹶﻓﹸﺄ ‪‬ﺭ ِ‬
‫ﻟﻮﻻ ﺗ‪‬ﻮﻗﹼ ‪‬ﻊ ‪‬ﻣﻌ‪‬ﺘـ َ‬
‫‪١٧٠‬‬ ‫ﺐ‬
‫ﺐ ﺍﻟﻄﹼﻔـ ﹶﻞ ﻣِﻦ ﻗﺒ‪‬ـ ِﻞ ﺍﳌﺸِﻴ ِ‬
‫ﺗ‪‬ﺸﻴ ‪‬‬ ‫ﺏ‬
‫ـ ‪‬ﺮ ٍ‬
‫ﷲ ﻧ ‪‬ﺮ ِﻣﻴ‪‬ـــ ‪‬ﻬ ‪‬ﻢ ﲝ َ‬
‫ِﺇ ﹶﺫ ﹾﻥ ﻭﺍ ِ‬
‫‪١٣١‬‬ ‫ﺐ‬
‫ﻚ ﻭﺍﻷﻳ‪‬ﺎ ِﻡ ِﻣ ‪‬ﻦ ﻋﺠ ِ‬
‫ﺐ ﻓﻤ‪‬ﺎ ِﺑ ‪‬‬
‫ﻓﺎﺫﹾﻫ ‪‬‬ ‫ﺸِﺘﻤ‪‬ﻨـﺎ‬
‫ﺖ ‪‬ـﺠ‪‬ﻮﻧﺎ ﻭﺗ ‪‬‬
‫ﻓﺎﻟﻴﻮ ‪‬ﻡ ﻗﺮ‪‬ﺑ ‪‬‬

‫) ﺩ (‬
‫‪١٤٢‬‬ ‫ﷲ ﻓﺎ ‪‬ﻋ‪‬ﺒـﺪﺍ‬
‫ﻭﻻ ﺗﻌ‪‬ﺒﺪـِ ﺍﻟﺸﻴﻄﺎ ﹶﻥ ﻭﺍ َ‬ ‫ﺕ ﻻ ﺗﻘﺮﺑﻨ‪‬ﻬــﺎ‬
‫ﻭﺇﻳ‪‬ـﺎﻙ ﻭﺍﳌﻴﺘـﺎ ِ‬
‫‪١٤٩‬‬ ‫ﺕ ﻓﻴﻤﻦ ﻛﺎ ﹶﻥ ﻋﻨـﻬﺎ ‪‬ﻣ ‪‬ﻌـﺮ‪‬ﺩﺍ‬
‫ﹶﻓ ‪‬ﻌﺮ‪ ‬ﺩ ‪‬‬ ‫ﺏ ﺻﺎﻟﻴﺎ‬
‫ﺖ ﻟﻈﻰ ﺍﳊﺮ ِ‬
‫ﻚ ﺇ ﹾﻥ ﺷﺒ ‪‬‬
‫ﻇﻨ ‪‬ﻨ‪‬ﺘ ‪‬‬
‫‪١٥٠‬‬ ‫ﻣ‪‬ﺤﺎﻭﻟ ﹰﺔ ﻭﺃﻛﹶﺜــﺮ‪‬ﻫﻢ ﺟ‪‬ﻨــﻮﺩﹰﺍ‬ ‫ﷲ ﺃﻛﺒــ ‪‬ﺮ ﻛﻞﱢ ﺷــﻲ ٍﺀ‬
‫ﺖﺍ َ‬
‫ﺭﺃﻳ ‪‬‬
‫‪١٦٦‬‬ ‫ﺇﱃ ﲪﺎﻣﺘِﻨــﺎ ﻭﻧﺼـــ ﹸﻔ ‪‬ﻪ ﹶﻓ ﹶﻘـ ِﺪ‬ ‫ﻗﺎﻟﺖ ﺃﹶﻻ ﻟﻴﺘ‪‬ﻤﺎ ﻫﺬﺍ ﺍﳊﻤـﺎ ‪‬ﻡ ﻟﻨـﺎ‬

‫‪٢٤٣‬‬
 ‫) ﺭ (‬
‫‪٢٢٦‬‬ ‫ﻚ ﺍﻟﻘـ ﹾﻄ ‪‬ﺮ‬
‫ﻼّ ﲜـ ‪‬ﺮ ‪‬ﻋﺎِﺋ ِ‬
‫ﻭ ‪‬ﻣﺎ ﺯﺍ ﹶﻝ ‪‬ﻣ ‪‬ﻨـ ‪‬ﻬ ﹰ‬ ‫ﺃﻻ ﻳﺎ ﺃ ‪‬ﺳ ﹶﻠﻤﻲ ﻳﺎ ‪‬ﺩﺍ ‪‬ﺭ ‪‬ﻣﻲ‪ ‬ﻋﻠﻰ ﺍﻟﺒِﻠﻰ‬
‫‪١٤٥‬‬ ‫ﺼﻔِــ ‪‬ﺮ‬
‫ﻭﻛﻢ ِﻣ ﹾﺜﻠِﻬﺎ ﻓﺎﺭ ﹾﻗﺘ‪‬ـﻬﺎ ﻭﻫﻲ ‪‬ﺗ ‪‬‬ ‫ﺕ ﺁﻳﺒـﹰﺎ‬
‫ﺖ ﺇِﱃ ﹶﻓ ‪‬ﻬ ٍﻢ ﻭﻣﺎ ِﻛـﺪ ‪‬‬
‫ﹶﻓﹸﺄ‪‬ﺑ ‪‬‬
‫‪١٧٣‬‬ ‫ﺖ ﺍﻟﺒﻘ ‪‬ﺮ‬
‫ﺏ ﳌﹼﺎ ﻋـﺎﻓ ِ‬
‫ﻀـ ِﺮ ‪‬‬
‫ﻛﺎﻟﺜﹼـﻮ ِﺭ ‪‬ﻳ ‪‬‬ ‫ِﺇﻧ‪‬ﻲ ﻭ ﹶﻗ ‪‬ﺘـﻠﻲ ﺳ‪‬ﻠﻴـ ﹶﻜﹰﺎ ﹸﺛﻢ‪ ‬ﹶﺃ ‪‬ﻋ ِﻘـ ﹶﻠ ‪‬ﻪ‬
‫‪٩٦‬‬ ‫ﺱ ِﻣ ‪‬ﻦ ﻋـﺎ ِﺭ‬
‫ﻭ ‪‬ﻫ ﹾﻞ ِﺑـﺪ‪‬ﺍﺭ ﹶﺓ ﻳﺎ ﻟﻠﻨ‪‬ــﺎ ِ‬ ‫ﺴــﱯ‬
‫ﺃﹶﻧﺎ ﺍ‪‬ﺑ ‪‬ﻦ ﺩ‪‬ﺍﺭ ﹶﺓ ‪‬ﻣﻌ‪‬ﺮﻭﻓﹰﺎ ‪‬ﺎ ‪‬ﻧ ‪‬‬
‫ﺼــﺎﺑ ِﺮ ‪١٧١‬‬
‫ﺕ ﺍﻵﻣﺎ ﹸﻝ ِﺇﻻﹼ ﹶﻟ ‪‬‬
‫ﹶﻓ ‪‬ﻤـﺎ ﺍ‪‬ﻧ ﹶﻘـﺎﺩ ِ‬ ‫ﺐ ﺃﻭ ﹸﺃ ‪‬ﺩ ِﺭ ‪‬ﻙ ﺍ ﹸﳌﲎ‬
‫ﺴ ِﻬ ﹶﻠﻦ‪ ‬ﺍﻟﺼ‪ ‬ﻌ ‪‬‬
‫َﻷﺳ‪‬ﺘ ‪‬‬
‫‪٦٦‬‬ ‫ﺽ ﰲ َ ‪‬ﺩﻫـ ِﺮ ﺍﻟﺪ‪ ‬ﻫـﺎﺭﻳ ِﺮ‬
‫ِﺇﻳ‪‬ﺎ ‪‬ﻫـ ‪‬ﻢ ﺍﻷ ‪‬ﺭ ‪‬‬ ‫ﺖ‬
‫ﺿ ِﻤ‪‬ﻨ ‪‬‬
‫ﺕ ﹶﻗ ‪‬ﺪ َِ‬
‫ﺙ ﺍﻷ ‪‬ﻣﻮﺍ ِ‬
‫ﺚ ﺍﻟﻮﺍﺭ ِ‬
‫ﺑﺎﻟﺒﺎ ِﻋ ِ‬
‫ﲑ ‪١٩٩‬‬
‫ﺠﺸ‪‬ـ ‪‬ﺆ ﹸﻛ ‪‬ﻢ ‪‬ﺣــ ‪‬ﻮ ﹶﻝ ﺍﻟﺘ‪‬ﻨـﺎِﻧـ ِ‬
‫ِﺇﻻﹼ ‪‬ﺗ ِ‬ ‫ﺃﻻ ِﻃ ‪‬ﻌـﺎ ﹶﻥ ﹶﺃﻻ ﹸﻓ ‪‬ﺮ ‪‬ﺳـﺎ ﹶﻥ ‪‬ﻋـﺎ ِﺩﻳ ﹰﺔ‬

‫) ﺱ (‬
‫‪١٤٦‬‬ ‫ﻧـ ‪‬ﺰ ‪‬ﺭ ﻭﻛـﺎ ‪‬ﺩ ﺍﻷﻣـ ‪‬ﺮ ﻓﻴ ِﻪ ‪‬ﻋﻜِﺴــﺎ‬ ‫ﻭﻛﻮﻧ ‪‬ﻪ ﺑﺪﻭ ِﻥ ) ﺃﻥ( ﺑﻌ ‪‬ﺪ ﻋﺴـﻰ‬

‫) ﻉ (‬
‫‪١٩٧‬‬ ‫ﺿـ ‪‬ﻮ ﹶﻃﺮﻯ ﹶﻟﻮﻻ ﺍﻟﻜﻤِـﻲ‪ ‬ﺍﳌﹸﻘﻨ‪‬ﻌـﺎ‬
‫ﺑ‪‬ﲏ ‪‬‬ ‫ﺠ ِﺪ ﹸﻛﻢ‬
‫ﻀ ﹶﻞ ‪‬ﻣ ‪‬‬
‫‪‬ﺗ ‪‬ﻌﺪ‪‬ﻭ ﹶﻥ ‪‬ﻋ ﹾﻘ ‪‬ﺮ ﺍﻟﻨِ‪ ‬ﻴﺐ ﹶﺃ ﹾﻓ ‪‬‬
‫‪١٩٢‬‬ ‫ﻉ‬
‫ﺼـ ‪‬ﺮ ‪‬‬
‫ﻉ ﺃ ‪‬ﺧـﻮ ‪‬ﻙ ‪‬ﺗ ‪‬‬
‫ﺼـﺮ ‪‬‬
‫ﻚ ِﺇ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ِﺇﻧ‪ ‬‬ ‫ﻉ‬
‫ـ ‪‬ﺮ ‪‬‬
‫ﺲ ﻳﺎ ﺃﻗ ْ‬
‫ﻉ ﺑ ‪‬ﻦ ‪‬ﺣﺎﺑـ ٍ‬
‫ﻳﺎ ﺃﻗـﺮ ‪‬‬

‫) ﻑ (‬
‫‪١٣١‬‬ ‫ﻒ‬
‫ﻁ ﻧ‪‬ﻔﺎِﻧـ ِ‬
‫ﺐ ﹶﻏـ ‪‬ﻮ ﹸ‬
‫ﻭﻣﺎ ﺑﻴﻨـﻬﺎ ﻭﺍﻟﻜ ‪‬ﻌ ِ‬ ‫‪‬ﻧ ‪‬ﻌﻠﹼ ‪‬ﻖ ﰲ ﻣﺜـ ِﻞ ﺍﻟﺴ‪‬ﻮﺍﺭﻱ ﺳﻴـﻮﻓﹶﻨﺎ‬
‫‪١٧٢‬‬ ‫ﻑ‬
‫ﺲ ﺍﻟﺸ‪‬ﻔـــﻮ ِ‬
‫ﺃﹶﺣﺐ‪ِ ‬ﺇﱄﹼ ﻣِﻦ ﻟﹸﺒـ ِ‬ ‫ﺲ ‪‬ﻋﺒـﺎﺀ ٍﺓ ﻭﺗﻘـﺮ‪ ‬ﻋﻴــﲏ‬
‫ﻭﹸﻟ ‪‬ﺒـ ‪‬‬

‫‪٢٤٤‬‬
 ‫) ﻝ (‬
‫‪١٠٦‬‬ ‫ﺤـ ‪‬ﻦ ﹶﺍ ﹾﻓﻀ‪‬ــ ﹸﻠ ‪‬ﻬ ‪‬ﻢ ﹶﻓ ‪‬ﻌــﺎﻻ‬
‫ﻓِﺈﻧ‪‬ـﺎ ‪‬ﻧ ‪‬‬ ‫ﺸــﹰﺎ‬
‫ﺱ ﻣﺎ ﺣ‪‬ﺎ ‪‬ﺷـﺎ ﻗﹸﺮ‪‬ﻳ ‪‬‬
‫ﺖ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺭﺃﹼ‪‬ﻳ ‪‬‬
‫‪١٥٤‬‬ ‫ﺡ ﺍ‪‬ﻧ‪‬ﺘﺠِﻌـﻲ ﺑـﻼﻻ‬
‫ﺖ ﻟﺼﻴـﺪ ‪‬‬
‫ﻓﻘﻠ ‪‬‬ ‫ﺱ ﻳﻨﺘﺠِﻌـﻮ ﹶﻥ ﻏﻴــﺜﹰﺎ‬
‫ﺖ ﺍﻟﻨﺎ ‪‬‬
‫ﲰِﻌ ‪‬‬
‫‪١٧٤‬‬ ‫ﻚ ﹸﻛـ ﱡﻞ ‪‬ﻣ ‪‬ﻦ ‪‬ﳛﻔـﻰ ‪‬ﻭ‪‬ﻳ ‪‬ﻨﺘ ِﻌ ﹸﻞ‬
‫ﹶﺃ ﹾﻥ ‪‬ﻫﺎِﻟ ‪‬‬ ‫ﻑ ﺍﳍ ‪‬ﻨ ِﺪ ﹶﻗ ‪‬ﺪ ‪‬ﻋ ِﻠ ‪‬ﻤﻮﺍ‬
‫ﺴﻴـﻮ ِ‬
‫ﰲ ِﻓ ‪‬ﺘﻴ ٍﺔ ﹶﻛ ِ‬
‫‪١٧٥‬‬ ‫ﺸـﻬ ُ‪‬ﺪ ﺍﻟﹼﻠـ ‪‬ﻬ ‪‬ﻮ ﹶﺃ ‪‬ﻣﺜﺎﱄ‬
‫ﺕ ﻭﹶﺃﻻﹼ ‪‬ﻳ ‪‬‬
‫ﹶﻛِﺒﺮ ‪‬‬ ‫ﺴﺒﺎﺳ ﹸﺔ ﺍﻟﻴــﻮﻡ ﹶﺃﻧ‪‬ﲏ‬
‫ﺖﺑ ‪‬‬
‫ﹶﺃ ﹶﻻ ‪‬ﺯ ‪‬ﻋ ‪‬ﻤ ‪‬‬
‫‪٩١‬‬ ‫ﺏ ﹶﺃﺩ‪‬ﻧـﻰ ﺩﺍﺭِﻫـﺎ ‪‬ﻧ ﹶﻈ ‪‬ﺮ ﻋﺎﱄ‬
‫ﺑﻴـ ﹾﺜ ِﺮ ‪‬‬ ‫ﺕ ﻭﺃﻫﻠﹸﻬــﺎ‬
‫َﺗ‪‬ﻨـﻮ‪ ‬ﺭﺗ‪‬ﻬﺎ ﻣِﻦ ﹶﺃ ﹾﺫﺭِﻋﺎ ٍ‬
‫‪١٦٥‬‬ ‫ـ ِﺮ ﹶﻟ ‪‬ﻪ ﹶﻓ ‪‬ﺮ ‪‬ﺟـ ﹲﺔ ﹶﻛﺤ‪‬ـﻞﹼ ﺍﻟ ِﻌﻘﹶـﺎ ِﻝ‬ ‫ﺱ ِﻣ ‪‬ﻦ ﺍﻷﻣ‪‬ـ‬
‫‪‬ﺭﺑ‪‬ﻤـﺎ ﺗ ﹾﻜ ‪‬ﺮ ‪‬ﻩ ﺍﻟﻨ‪ ‬ﹸﻔـﻮ ‪‬‬
‫‪١٤٨‬‬ ‫ﻕ ﻭﺍﻷﻣ ِﻞ‬
‫ﺕ ﺍﻟﺸـﻮ ِ‬
‫ﻚ ﰊ ﻭﺍﺟﻔﺎ ‪‬‬
‫ﺇﻟﻴ ‪‬‬ ‫ﺖ‬
‫ﻑ ﻓﺎﻧ‪‬ﺒﻌ‪‬ﺜ ‪‬‬
‫ﻚ ﺍﻟﺒﺎﺫ ﹶﻝ ﺍﳌﻌﺮﻭ ِ‪‬‬
‫ﻋﻠﻤ‪‬ﺘ ‪‬‬
‫‪١٨٥‬‬ ‫ﺠﻬ ِﻞ‪.‬‬
‫ﺾ ِﺑ ‪‬ﺰ‪‬ﻳﺰﺍ َﺀ ‪‬ﻣ ‪‬‬
‫ﺼـ ﱡﻞ ﻭﻋﻦ ﻗ ‪‬ﻴـ ٍ‬
‫ﺗ ِ‬ ‫ﺕ ﻣِﻦ ‪‬ﻋﻠﻴ ِﻪ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻣﺎ ﰎﹼ ﻇِﻤـﺆ‪‬ﻫﺎ‬
‫ﹶﻏ ‪‬ﺪ ‪‬‬

‫) ﻡ (‬
‫‪١٤٥‬‬ ‫ﺖ ﺻﺎﺋﻤـﹰﺎ‬
‫ﺴ ‪‬ﻴ ‪‬‬
‫ﻻ ‪‬ﺗ ﹾﻜِﺜـ ‪‬ﺮ ﹶﻥ ﺇﻧـﻲ ‪‬ﻋ ‪‬‬ ‫ﺕ ﰲ ﺍﻟﻌـ ﹾﺬ ِﻝ ‪‬ﻣ ِﻠﺤ‪‬ـﹰﺎ ﺩﺍﺋِﻤﹰﺎ‬
‫ﺃ ﹾﻛﹶﺜ ‪‬ﺮ ‪‬‬
‫‪١٧١‬‬ ‫ﺕ ﹸﻛ ‪‬ﻌـﻮﺑ‪‬ﻬﺎ ﺃﻭ ﺗﺴ‪‬ﺘﻘﻴﻤـﺎ‬
‫ﺴـ ‪‬ﺮ ‪‬‬
‫ﻛ‪‬‬ ‫ﺕ ﹶﻗ‪‬ﻨــﺎ ﹶﺓ ﹶﻗـ ‪‬ﻮ ِﻡ‬
‫ﺖ ﺇِﺫﺍ ﹶﻏ ‪‬ﻤ ‪‬ﺰ ‪‬‬
‫ﻭﻛ ‪‬ﻨ ‪‬‬
‫‪٢٠٧‬‬ ‫ﻒ ﹶﻓﻠ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌـﺪ ‪‬ﻣــﺎ‬
‫ﻭِﺇ ﹾﻥ ِﻣ ‪‬ﻦ ‪‬ﺧﺮﻳـ ٍ‬ ‫ﻒ‬
‫ـ ٍ‬
‫ﺻﻴ‪ِ ‬‬
‫ﺳ‪‬ﻘ ‪‬ﺘـ ‪‬ﻪ ﺍﻟﺮ‪‬ﻭﺍ ِﻋــ ‪‬ﺪ ِﻣ ‪‬ﻦ ‪‬‬
‫‪٢٠٣‬‬ ‫ـﹰﺎ ﻣ‪‬ﺘﻴ‪‬ﻤـﺎ‬
‫ﺻﺒ‪َ ‬‬
‫ﺐ ‪‬‬
‫ﻚ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﻟﺸ‪‬ـﻴ ِ‬
‫ﹶﻓ ‪‬ﻤﺎ ﹶﻟ ‪‬‬ ‫ﻚ ‪‬ﺷﺒﻴ‪‬ﺒ ﹲﺔ‬
‫ـﻮ ﻭﻓﻴـ ‪‬‬
‫ﺼﺒ ُ‬
‫ﻚ ‪‬ﻣﺎ ‪‬ﺗ ‪‬‬
‫‪‬ﻋﻬِﺪ‪‬ﺗ ‪‬‬
‫‪‬ﻭﹶﺃﻱ‪ ‬ﻋ ‪‬ﺒـــ ٍﺪ ﻟﹼﻚ‪ ‬ﻻ ﹶﺃﹶﻟﻤ‪‬ــــﺎ ‪٢١٢‬‬ ‫ﹶﺇ ﹾﻥ ﺗ ‪‬ﻐ ِﻔـ ِﺮ ﺍﻟﻠﹼ ‪‬ﻬــﻢ‪ ‬ﺗ ‪‬ﻐ ِﻔـ ‪‬ﺮ ‪‬ﺟﻤ‪‬ـﺎ‬
‫ﻻ ﺍﻟﻨ‪‬ـﻮ ‪‬ﺭ ‪‬ﻧـﻮ ‪‬ﺭ ‪‬ﻭﻻ ﺍ ِﻹ ﹾﻇـﻼ ‪‬ﻡ ِﺇ ﹾﻇﻼ ‪‬ﻡ ‪٢٠٢‬‬ ‫ﺲ ﹶﻃﺎِﻟﻌـ ﹲﺔ‬
‫‪‬ﺗ ‪‬ﺒـ ‪‬ﺪﻭ ﹶﻛﻮﺍ ِﻛ‪‬ﺒـ ‪‬ﻪ ﻭﺍﻟﺸ‪ ‬ﻤ ‪‬‬
‫‪٧٤‬‬ ‫ﺤــ ‪‬ﺮﻭ ‪‬ﻡ‬
‫ﺝ ﻭﻻ ‪‬ﻣ ‪‬‬
‫ﺖ ﻻ ‪‬ﺣـ ِﺮ ‪‬‬
‫ﹶﻓﺄِﺑﻴـ ‪‬‬ ‫ﱰ ٍﻝ‬
‫ﺖ ِﻣﻦ ﺍﻟﻔ‪‬ﺘــﺎ ِﺓ ﲟـ ِ‬
‫‪‬ﻭﻟﻘـ ‪‬ﺪ ﺃِﺑﻴ ‪‬‬
‫‪١٧١‬‬ ‫ﺖ ‪‬ﻋﻈِﻴـ ‪‬ﻢ‬
‫ﻚ ﺇِﺫﺍ ﻓﹶﻌـ ﹾﻠ ‪‬‬
‫ﻋـﹶﺎ ‪‬ﺭ ﻋ‪‬ﻠﻴـ ‪‬‬ ‫ﰐ ﻣ ﹾﺜـ ﹶﻠـ ‪‬ﻪ‬
‫ﻻ ‪‬ﺗ ‪‬ﻨـ ‪‬ﻪ ﻋ ‪‬ﻦ ﺧ‪‬ﻠ ٍﻖ ﻭ‪‬ﺗـ ﹾﺄ ﹶ‬
‫‪١٢٤‬‬ ‫ﺥ ﻓﺎﺭ‪‬ﺗ ﹶﻘــﻰ ﺍﻷ ‪‬ﻋــﻼ ِﻡ‬
‫‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ‪‬ﺒـﺬﹼ ‪‬‬ ‫ـ ‪‬ﻪ‬
‫ﺲ ﹶﺃِﻟﻔﹾﺘ ُ‬
‫ﻭ ﹶﻛﺮِﳝـ ٍﺔ ِﻣ ‪‬ﻦ ﺁ ِﻝ ﻗ ‪‬ﻴــ ٍَ‬
‫ﺱ ‪‬ﻣﺎ ِﻭﻱ‪ ‬ﻳ ‪‬ﻨــ ‪‬ﺪ ِﻡ ‪١٩٠‬‬
‫ﺃ ﹶﻗﺎ ِﻭﻳ ﹶﻞ ﻫﺬﺍ ﺍﻟﻨ‪‬ــﺎ ِ‬ ‫ﺻ ِﺪﻳﻘـ ِﻪ‬
‫ﺴﺘ ِﻤ ‪‬ﻊ ﰲ ‪‬‬
‫ﹶﺃ ‪‬ﻣﺎ ِﻭﻱ‪ ‬ﻣـ ‪‬ﻪ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬‬

‫‪٢٤٥‬‬
 ‫) ﻥ (‬
‫ـﺎﻧـﺎ ﻭ ‪‬ﺩ ‪‬ﻭﻟـ ﹸﺔ ﺁ ‪‬ﺧ ِﺮﻳ‪‬ﻨـــﺎ ‪٢٠٦‬‬
‫‪‬ﻣﻨـﺎﻳ َ‬ ‫ﻭ ‪‬ﻣﺎ ِﺇ ﹾﻥ ِﻃﺒ‪‬ﻨــﺎ ﺟ‪‬ﺒـ ‪‬ﻦ ﻭﻟ ِﻜــ ‪‬ﻦ‬
‫‪١٩٢‬‬ ‫ﷲ ِﻣ ﹾﺜـﻼ ِﻥ‬
‫ﻭﺍﻟﺸ‪‬ﺮ‪ ‬ﺑﺎﻟﺸــﺮ‪ِ ‬ﻋ ‪‬ﻨ ‪‬ﺪ ﺍ ِ‬ ‫ﺸ ﹸﻜ ‪‬ﺮ ‪‬ﻫــﺎ‬
‫ﷲ ُ‪‬ﻳ ‪‬‬
‫ﺕﺍ ُ‬
‫ﻣ ‪‬ﻦ ﻳﻔﻌ ِﻞ ﺍﳊﺴﻨﺎ ِ‬
‫ـــﺎ ﺗ ‪‬ﺪﺍِﻧــﻲ ‪٢١٥‬‬
‫ﻭِﺇﻳ‪‬ﺎ‪‬ﻧـﺎ ﹶﻓـ ﹶﺬﺍ ‪‬ﻙ ِﺑﻨ َ‬ ‫ﺠ ‪‬ﻤــ ‪‬ﻊ ﺃﻡ‪ ‬ﻋ ‪‬ﻤــﺮ ٍﻭ‬
‫ﷲ ‪‬ﻳ ‪‬‬
‫ﺲﺍ ُ‬
‫ﺃﻟﻴـ ‪‬‬
‫‪‬ﻭ ‪‬ﺣﺘ‪‬ﻰ ﺍﳉ‪‬ﻴـﺎ ‪‬ﺩ ‪‬ﻣﺎ ﻳ‪‬ﻘ ‪‬ﺪ ﹶﻥ ﺑﺄﺭ‪‬ﺳــﺎ ِﻥ ‪١٨٠‬‬ ‫ـ ‪‬ﻬﻢ‬
‫ﺖ ِﺑ ِﻬـ ‪‬ﻢ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ِﻜﻞﱠ ‪‬ﻣ ِﻄﻴ‪ُ ‬‬
‫‪‬ﺳ ‪‬ﺮ‪‬ﻳ ‪‬‬
‫ـﻲ ‪٢١٥‬‬
‫ﻭﻳ ‪‬ﻌﻠﹸﻮ ‪‬ﻫﺎ ﺍﻟﻨ‪ ‬ﻬــﺎ ‪‬ﺭ ﹶﻛ ‪‬ﻤﺎ ‪‬ﻋﻼﻧــ ِ‬ ‫ﻧ ‪‬ﻌ ‪‬ﻢ ‪‬ﻭ‪‬ﺗﺮﻯ ﺍ ِﳍــــﻼ ﹶﻝ ﹶﻛ ‪‬ﻤﺎ ﹶﺃ ِﺭﺍ ‪‬ﻩ‬

‫) ﻫـ (‬
‫‪٢١٧‬‬ ‫ﺖ‪ :‬ﺇِﻧـّﻪ‬
‫ﺕ ﹶﻓ ﹸﻘ ﹾﻠـ ‪‬‬
‫‪‬ﻙ ‪‬ﻭ ﹶﻗـ ‪‬ﺪ ﹶﻛِﺒـ ‪‬ﺮ ‪‬‬ ‫ﺐ ﹶﻗ ‪‬ﺪ ‪‬ﻋـــــﻼ‬
‫ﻭ‪‬ﻳ ﹸﻘـ ﹾﻠ ‪‬ﻦ ‪‬ﺷ ‪‬ﻴ ٌ‪‬‬
‫‪١٤٢‬‬ ‫ﺗ ‪‬ﺮﻛـ ‪‬ﻊ ﻳﻮﻣـﹰﺎ ﻭﺍﻟﺪ‪ ‬ﻫـ ‪‬ﺮ ﹶﻗ ‪‬ﺪ ﺭ ﹶﻓﻌ‪‬ﻪ‬ ‫ﲔ ﺍﻟﻔﻘﻴــ ِ‪‬ﺮ ﻋـﻠﹼﻚ ﺃ ﹾﻥ‬
‫ﻻ ﺗ‪‬ﻬـ ‪‬‬
‫‪١٤٧‬‬ ‫ﺶ ﺳِﻬﺎﻣ‪‬ﻬــﺎ‬
‫ِﺇﻥﹼ ﺍﳌﻨـﺎﻳﺎ ﻻ ﺗﻄﻴـ ‪‬‬ ‫ﺖ ﻟﺘـﺄِﺗ‪‬ﻴﻦ‪ ‬ﻣﻨﻴـــﺘ‪‬ﻲ‬
‫ﻭﻟﻘ ‪‬ﺪ ﻋﻠﻤ ‪‬‬

‫) ﻱ (‬
‫‪٢٢٥‬‬ ‫ﻚ ﺍﻷﻭﺍ ِﻗــﻲ‬
‫‪‬ﻳـﺎ ‪‬ﻋ ِﺪﻳ‪‬ـﹰﺎ ﻟﻘ ‪‬ﺪ ﻭ‪‬ﻗ ‪‬ﺘـ ‪‬‬ ‫ﺖ‬
‫ﺻــﺪ ‪‬ﺭ ‪‬ﻫﺎ ِﺇﱄﹼ ‪‬ﻭ ﹶﻗـﺎﻟ ‪‬‬
‫ﺖ ‪‬‬
‫ﺿ ‪‬ﺮ‪‬ﺑ ‪‬‬
‫‪‬‬
‫‪١٦١‬‬ ‫ﺐ ﻭﺍﻹﺳﻼ ‪‬ﻡ ﻟﻠﻤﺮ ِﺀ ﻧﺎﻫﻴﺎ‬
‫ﻛﻔﻰ ﺍﻟﺸـﻴ ‪‬‬ ‫ﺕ ﻏﺎﺩِﻳﺎ‬
‫ﻉ ﺇﻥ ﲡﻬـﺰ ‪‬‬
‫ﻋ‪‬ﻤـﲑ ﹶﺓ ﻭﺩ‪ ‬‬

‫‪٢٤٦‬‬
 ‫‪٦٦‬‬ ‫ﺽ ﰲ ﺩﻫ ِﺮ ﺍﻟﺪ‪ ‬ﻫﺎﺭﻳ ِﺮ‪.‬‬
‫ِﺇﻳ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﺍﻷ ‪‬ﺭ ‪‬‬ ‫ﺖ‬
‫ﺿ ِﻤ‪‬ﻨ ‪‬‬
‫ﺕ ﹶﻗ ‪‬ﺪ َِ‬
‫ﺙ ﺍﻷ ‪‬ﻣﻮﺍ ِ‬
‫ﺚ ﺍﻟﻮﺍﺭ ِ‬
‫ﺑﺎﻟﺒﺎ ِﻋ ِ‬
‫‪٧٤‬‬ ‫ﺤ ‪‬ﺮﻭ ‪‬ﻡ‪.‬‬
‫ﺝ ﻭﻻ ‪‬ﻣ ‪‬‬
‫ﺖ ﻻ ‪‬ﺣ ِﺮ ‪‬‬
‫ﹶﻓﺄِﺑﻴ ‪‬‬ ‫ﱰ ٍﻝ‬
‫ﺖ ِﻣﻦ ﺍﻟﻔ‪‬ﺘﺎ ِﺓ ﲟ ِ‬
‫‪‬ﻭﻟﻘ ‪‬ﺪ ﺃِﺑﻴ ‪‬‬
‫‪٩١‬‬ ‫ﺏ ﹶﺃﺩ‪‬ﱏ ﺩﺍﺭِﻫﺎ ‪‬ﻧ ﹶﻈ ‪‬ﺮ ﻋﺎﱄ ‪.‬‬
‫ﺑﻴ ﹾﺜ ِﺮ ‪‬‬ ‫ﺕ ﻭﺃﻫﻠﹸﻬﺎ‬
‫‪‬ﺗ‪‬ﻨﻮ‪ ‬ﺭﺗ‪‬ﻬﺎ ﻣِﻦ ﹶﺃ ﹾﺫﺭِﻋﺎ ٍ‬
‫‪٩٦‬‬ ‫ﺱ ِﻣ ‪‬ﻦ ﻋﺎ ِﺭ ‪.‬‬
‫ﻭ ‪‬ﻫ ﹾﻞ ِﺑﺪ‪‬ﺍﺭ ﹶﺓ ﻳﺎ ﻟﻠﻨ‪‬ﺎ ِ‬ ‫ﺃﹶﻧﺎ ﺍ‪‬ﺑ ‪‬ﻦ ﺩ‪‬ﺍﺭ ﹶﺓ ‪‬ﻣﻌ‪‬ﺮﻭﻓﹰﺎ ‪‬ﺎ ‪‬ﻧﺴ‪‬ﱯ‬
‫‪١٠٦‬‬ ‫ﺤ ‪‬ﻦ ﹶﺍ ﹾﻓﻀ‪‬ـ ﹸﻠ ‪‬ﻬ ‪‬ﻢ ﹶﻓﻌ‪‬ﺎﻻ ‪.‬‬
‫ﻓِﺈﻧ‪‬ﺎ ‪‬ﻧ ‪‬‬ ‫ﺸﹰﺎ‬
‫ﺱ ﻣﺎ ﺣ‪‬ﺎﺷ‪‬ﺎ ﻗﹸﺮ‪‬ﻳ ‪‬‬
‫ﺖ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺭﺃﹼ‪‬ﻳ ‪‬‬
‫‪١٢٤‬‬ ‫ﺥ ﻓﺎﺭ‪‬ﺗﻘﹶﻰ ﺍﻷﻋ‪‬ﻼ ِﻡ ‪.‬‬
‫‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ‪‬ﺒﺬﹼ ‪‬‬ ‫ﺲَ ﹶﺃِﻟ ﹾﻔ‪‬ﺘ ‪‬ﻪ‬
‫ﻭ ﹶﻛﺮِﳝ ٍﺔ ِﻣ ‪‬ﻦ ﺁ ِﻝ ﻗ ‪‬ﻴ ٍ‬
‫‪١٣١‬‬ ‫ﺐ‪.‬‬
‫ﻚ ﻭﺍﻷﻳ‪‬ﺎ ِﻡ ِﻣ ‪‬ﻦ ﻋﺠ ِ‬
‫ﺐ ﻓﻤ‪‬ﺎ ِﺑ ‪‬‬
‫ﻓﺎﺫﹾﻫ ‪‬‬ ‫ﺸِﺘﻤ‪‬ﻨﺎ‬
‫ﺖ ‪‬ﺠ‪‬ﻮﻧﺎ ﻭﺗ ‪‬‬
‫ﻓﺎﻟﻴﻮ ‪‬ﻡ ﻗﺮ‪‬ﺑ ‪‬‬
‫‪١٣١‬‬ ‫ﻒ‪.‬‬
‫ﻁ ﻧ‪‬ﻔﺎِﻧ ِ‬
‫ﺐ ﹶﻏـ ‪‬ﻮ ﹸ‬
‫ﻭﻣﺎ ﺑﻴﻨﻬﺎ ﻭﺍﻟﻜ ‪‬ﻌ ِ‬ ‫‪‬ﻧ ‪‬ﻌﻠﹼﻖ‪ ‬ﰲ ﻣﺜ ِﻞ ﺍﻟﺴ‪‬ﻮﺍﺭﻱ ﺳﻴﻮﻓﹶﻨﺎ‬
‫‪١٤١‬‬ ‫ﺗﺮ‪‬ﻛ ‪‬ﻊ ﻳﻮﻣﹰﺎ ﻭﺍﻟﺪ‪ ‬ﻫ ‪‬ﺮ ﹶﻗ ‪‬ﺪ ﺭ ﹶﻓﻌ‪‬ﻪ‪.‬‬ ‫ﲑ ﻋﻠﹼﻚ ﺃ ﹾﻥ‬
‫ﲔ ﺍﻟﻔﻘ ِ‪‬‬
‫ﻻ ﺗ‪‬ﻬ ‪‬‬
‫‪١٤٢‬‬ ‫ﷲ ﻓﺎ ‪‬ﻋﺒ‪‬ﺪﺍ‪.‬‬
‫ﻭﻻ ﺗﻌ‪‬ﺒ ِﺪ ﺍﻟﺸﻴﻄﺎ ﹶﻥ ﻭﺍ َ‬ ‫ﺕ ﻻ ﺗﻘﺮﺑﻨ‪‬ﻬﺎ‬
‫ﻭﺇﻳ‪‬ﺎﻙ ﻭﺍﳌﻴﺘﺎ ِ‬
‫‪١٤٥‬‬ ‫ﺖ ﺻﺎﺋﻤﹰﺎ‪.‬‬
‫ﺴ ‪‬ﻴ ‪‬‬
‫ﺕ ﰲ ﺍﻟﻌ ﹾﺬ ِﻝ ‪‬ﻣ ِﻠﺤ‪‬ﹰﺎ ﺩﺍﺋِﻤﹰﺎ ﻻ ‪‬ﺗ ﹾﻜِﺜ ‪‬ﺮ ﹶﻥ ﺇﱐ ‪‬ﻋ ‪‬‬
‫ﺃﻛﹾﹶﺜ ‪‬ﺮ ‪‬‬
‫‪١٤٥‬‬ ‫ﺼ ِﻔ ‪‬ﺮ ‪.‬‬
‫ﻭﻛﻢ ِﻣ ﹾﺜﻠِﻬﺎ ﻓﺎﺭ ﹾﻗﺘ‪‬ﻬﺎ ﻭﻫﻲ ‪‬ﺗ ‪‬‬ ‫ﺕ ﺁﻳﺒﹰﺎ‬
‫ﺖ ﺇِﱃ ﹶﻓ ‪‬ﻬ ٍﻢ ﻭﻣﺎ ﻛِﺪ ‪‬‬
‫ﹶﻓﹸﺄ‪‬ﺑ ‪‬‬
‫‪١٤٦‬‬ ‫ﺐ‪.‬‬
‫ﺝ ﻗﺮﻳ ‪‬‬
‫ﻳﻜﻮ ﹸﻥ ﻭﺭﺍ ِﺀ ‪‬ﻩ ﹶﻓ ‪‬ﺮ ‪‬‬ ‫ﺖ ﻓﻴ ِﻪ‬
‫ﺏ ﺍﻟﺬﻱ ﺃ ‪‬ﻣﺴ‪‬ﻴ ‪‬‬
‫ﻋﺴ‪‬ﻰ ﺍﻟﻜﺮ ‪‬‬
‫‪١٤٦‬‬ ‫ﻧ ‪‬ﺰ ‪‬ﺭ ﻭﻛﺎ ‪‬ﺩ ﺍﻷﻣ ‪‬ﺮ ﻓﻴ ِﻪ ‪‬ﻋﻜِﺴﺎ ‪.‬‬ ‫ﻭﻛﻮﻧ ‪‬ﻪ ﺑﺪﻭ ِﻥ ) ﺃﻥ( ﺑﻌ ‪‬ﺪ ﻋﺴﻰ‬
‫‪١٤٧‬‬ ‫ﺶ ﺳِﻬﺎﻣ‪‬ﻬﺎ‪.‬‬
‫ِﺇﻥﹼ ﺍﳌﻨﺎﻳﺎ ﻻ ﺗﻄﻴ ‪‬‬ ‫ﺖ ﻟﺘﺄِﺗ‪‬ﻴﻦ‪ ‬ﻣﻨﻴﺘ‪‬ﻲ‬
‫ﻭﻟﻘ ‪‬ﺪ ﻋﻠﻤ ‪‬‬
‫‪١٤٨‬‬ ‫ﻕ ﻭﺍﻷﻣ ِﻞ ‪.‬‬
‫ﺕ ﺍﻟﺸﻮ ِ‬
‫ﻚ ﰊ ﻭﺍﺟﻔﺎ ‪‬‬
‫ﺇﻟﻴ ‪‬‬ ‫ﺖ‬
‫ﻑ ﻓﺎﻧ‪‬ﺒﻌ‪‬ﺜ ‪‬‬
‫ﻚ ﺍﻟﺒﺎﺫ ﹶﻝ ﺍﳌﻌﺮﻭ ِ‪‬‬
‫ﻋﻠﻤ‪‬ﺘ ‪‬‬
‫‪١٤٩‬‬ ‫ﺕ ﻓﻴﻤﻦ ﻛﺎ ﹶﻥ ﻋﻨﻬﺎ ‪‬ﻣ ‪‬ﻌﺮ‪‬ﺩﹰﺍ ‪.‬‬
‫ﹶﻓ ‪‬ﻌﺮ‪ ‬ﺩ ‪‬‬ ‫ﺏ ﺻﺎﻟﻴﺎ‬
‫ﺖ ﻟﻈﻰ ﺍﳊﺮ ِ‬
‫ﻚ ﺇ ﹾﻥ ﺷﺒ ‪‬‬
‫ﻇﻨ ‪‬ﻨ‪‬ﺘ ‪‬‬
‫‪١٥٠‬‬ ‫ﻣ‪‬ﺤﺎﻭﻟ ﹰﺔ ﻭﺃﻛﹶﺜﺮ‪‬ﻫﻢ ﺟ‪‬ﻨﻮﺩﹰﺍ ‪.‬‬ ‫ﱪ ﻛﻞﱢ ﺷﻲ ٍﺀ‬
‫ﷲ ﺃﻛ ‪‬‬
‫ﺖﺍ َ‬
‫ﺭﺃﻳ ‪‬‬
‫‪١٥٤‬‬ ‫ﺡ ﺍ‪‬ﻧ‪‬ﺘﺠِﻌﻲ ﺑﻼﻻ‬
‫ﺖ ﻟﺼﻴﺪ ‪‬‬
‫ﻓﻘﻠ ‪‬‬ ‫ﺱ ﻳﻨﺘﺠِﻌﻮ ﹶﻥ ﻏﻴﺜﹰﺎ‬
‫ﺖ ﺍﻟﻨﺎ ‪‬‬
‫ﲰِﻌ ‪‬‬
‫‪١٥٩‬‬ ‫ﺴﺐ‪ ‬ﺑﺬﻟﻚ ﺍﳉﺮ ِﻭ ﺍﻟﻜﻼﺑﺎ ‪.‬‬
‫ﻟ‪‬‬ ‫ﺐ‬
‫ﺕ ﹸﻗﻔﹶﲑ ﹸﺓ ﺟﺮ ‪‬ﻭ ﻛﻠ ٍ‬
‫ﻭﻟﻮ ‪‬ﻭﻟﹶﺪ ‪‬‬
‫‪١٦١‬‬ ‫ﺐ ﻭﺍﻹﺳﻼ ‪‬ﻡ ﻟﻠﻤﺮ ِﺀ ﻧﺎﻫﻴﺎ ‪.‬‬
‫ﻛﻔﻰ ﺍﻟﺸﻴ ‪‬‬ ‫ﺕ ﻏﺎﺩِﻳﺎ‬
‫ﻉ ﺇﻥ ﲡﻬﺰ ‪‬‬
‫ﻋ‪‬ﻤﲑ ﹶﺓ ﻭﺩ‪ ‬‬
‫‪١٦٤‬‬ ‫ـ ِﺮ ﹶﻟ ‪‬ﻪ ﹶﻓ ‪‬ﺮ ‪‬ﺟ ﹲﺔ ﹶﻛﺤ‪‬ﻞﹼ ﺍﻟ ِﻌﻘﹶﺎ ِﻝ ‪.‬‬ ‫ﺱ ِﻣ ‪‬ﻦ ﺍﻷﻣ‪‬ـ‬
‫‪‬ﺭﺑ‪‬ﻤﺎ ﺗ ﹾﻜ ‪‬ﺮ ‪‬ﻩ ﺍﻟﻨ‪‬ﻔﹸﻮ ‪‬‬

‫‪٢٤٧‬‬
‫‪١٦٥‬‬ ‫ﺇﱃ ﲪﺎﻣﺘِﻨـﺎ ﻭﻧﺼـ ﹸﻔ ‪‬ﻪ ﹶﻓﻘﹶـ ِﺪ‬ ‫ﻗﺎﻟﺖ ﺃﹶﻻ ﻟﻴﺘ‪‬ﻤﺎ ﻫﺬﺍ ﺍﳊﻤﺎ ‪‬ﻡ ﻟﻨﺎ‬
‫‪١٦٩‬‬ ‫ﺐ‪.‬‬
‫ﺐ ﺍﻟﻄﹼﻔ ﹶﻞ ﻣِﻦ ﻗ ‪‬ﺒ ِﻞ ﺍﳌـﺸِﻴ ِ‬
‫ﺗ‪‬ﺸﻴ ‪‬‬ ‫ﺏ‬
‫ﷲ ﻧ ‪‬ﺮ ِﻣ‪‬ﻴ ‪‬ﻬﻢ‪ ‬ﲝ ‪‬ﺮ ٍ‬
‫ِﺇ ﹶﺫ ﹾﻥ ﻭﺍ ِ‬
‫‪١٧٠‬‬ ‫ﺕ ﺍﻵﻣﺎ ﹸﻝ ِﺇﻻﹼ ﹶﻟﺼ‪‬ﺎﺑ ِﺮ ‪.‬‬
‫ﹶﻓﻤ‪‬ﺎ ﺍ‪‬ﻧﻘﹶﺎﺩ ِ‬ ‫ﺐ ﺃﻭ ﹸﺃ ‪‬ﺩﺭِ ‪‬ﻙ ﺍﳌﲎ‬
‫ﺴ ِﻬ ﹶﻠﻦ‪ ‬ﺍﻟﺼ‪ ‬ﻌ ‪‬‬
‫َﻷﺳ‪‬ﺘ ‪‬‬
‫‪١٧٠‬‬ ‫ﺕ ﹸﻛﻌ‪‬ﻮﺑ‪‬ﻬﺎ ﺃﻭ ﺗﺴ‪‬ﺘﻘﻴﻤﺎ ‪.‬‬
‫ﺴ ‪‬ﺮ ‪‬‬
‫ﻛ‪‬‬ ‫ﺕ ﹶﻗﻨ‪‬ﺎ ﹶﺓ ﻗﻮ ِﻡ‬
‫ﺖ ﺇِﺫﺍ ﹶﻏ ‪‬ﻤ ‪‬ﺰ ‪‬‬
‫ﻭﻛ ‪‬ﻨ ‪‬‬
‫‪١٧٠‬‬ ‫ﺖ ‪‬ﻋﻈِﻴ ‪‬ﻢ ‪.‬‬
‫ﻚ ﺇِﺫﺍ ﻓﹶﻌ ﹾﻠ ‪‬‬
‫ﻋﹶﺎ ‪‬ﺭ ﻋ‪‬ﻠﻴ ‪‬‬ ‫ﰐ ﻣ ﹾﺜ ﹶﻠ ‪‬ﻪ‬
‫ﻻ ‪‬ﺗ ‪‬ﻨ ‪‬ﻪ ﻋ ‪‬ﻦ ﺧ‪‬ﻠ ٍﻖ ﻭ‪‬ﺗ ﹾﺄ ﹶ‬
‫‪١٧١‬‬ ‫ﻑ‪.‬‬
‫ﺲ ﺍﻟﺸ‪‬ﻔﻮ ِ‬
‫ﺃﹶﺣﺐ‪ِ ‬ﺇﱄﹼ ﻣِﻦ ﻟﹸﺒ ِ‬ ‫ﺲ ‪‬ﻋﺒﺎﺀ ٍﺓ ﻭﺗﻘﺮ‪ ‬ﻋﻴﲏ‬
‫ﻭﹸﻟ ‪‬ﺒ ‪‬‬
‫‪١٧١‬‬ ‫ﺏ‪.‬‬
‫ﺖ ﺃﹸﻭِﺛ ‪‬ﺮ ِﺇﺗ‪‬ﺮﺍ‪‬ﺑﹰﺎ ﻋﻠﻰ ‪‬ﺗ ‪‬ﺮ ِ‬
‫ﻣﺎ ﹸﻛ ‪‬ﻨ ‪‬‬ ‫ﺿ‪‬ﻴ ‪‬ﻪ‬
‫ﻟﻮﻻ ﺗ‪‬ﻮﻗﹼ ‪‬ﻊ ‪‬ﻣ ‪‬ﻌ‪‬ﺘ ٍﺮّ ﹶﻓﹸﺄ ‪‬ﺭ ِ‬
‫‪١٧٢‬‬ ‫ﺖ ﺍﻟﺒﻘ ‪‬ﺮ ‪.‬‬
‫ﺏ ﳌﹼﺎ ﻋﺎﻓ ِ‬
‫ﻀ ِﺮ ‪‬‬
‫ﻛﺎﻟﺜﹼﻮ ِﺭ ‪‬ﻳ ‪‬‬ ‫ِﺇﻧ‪‬ﻲ ﻭ ﹶﻗﺘ‪‬ﻠﻲ ﺳ‪‬ﻠﻴ ﹶﻜﹰﺎ ﹸﺛﻢ‪ ‬ﹶﺃﻋ‪ِ ‬ﻘ ﹶﻠ ‪‬ﻪ‬
‫‪١٧٣‬‬ ‫ﻚ ﹸﻛ ﱡﻞ ‪‬ﻣ ‪‬ﻦ ‪‬ﳛﻔﻰ ‪‬ﻭ‪‬ﻳ ‪‬ﻨﺘ ِﻌ ﹸﻞ‪.‬‬
‫ﹶﺃ ﹾﻥ ‪‬ﻫﺎِﻟ ‪‬‬ ‫ﻑ ﺍﳍ ‪‬ﻨ ِﺪ ﹶﻗ ‪‬ﺪ ‪‬ﻋ ِﻠ ‪‬ﻤﻮﺍ‬
‫ﺴﻴﻮ ِ‬
‫ﰲ ِﻓ ‪‬ﺘﻴ ٍﺔ ﹶﻛ ِ‬
‫‪١٧٤‬‬ ‫ﺸﻬ ُ‪‬ﺪ ﺍﻟﹼﻠ ‪‬ﻬ ‪‬ﻮ ﹶﺃ ‪‬ﻣﺜﺎﱄ‪.‬‬
‫ﺕ ﻭﹶﺃﻻﹼ ‪‬ﻳ ‪‬‬
‫ﹶﻛِﺒﺮ ‪‬‬ ‫ﺴﺒﺎﺳ ﹸﺔ ﺍﻟﻴﻮﻡ ﹶﺃﻧ‪‬ﲏ‬
‫ﺖﺑ ‪‬‬
‫ﹶﺃ ﹶﻻ ‪‬ﺯ ‪‬ﻋ ‪‬ﻤ ‪‬‬
‫‪١٧٩‬‬ ‫‪‬ﻭ ‪‬ﺣﺘ‪‬ﻰ ﺍﳉ‪‬ﻴﺎ ‪‬ﺩ ‪‬ﻣﺎ ﻳ‪‬ﻘ ‪‬ﺪ ﹶﻥ ﺑﺄﺭ‪‬ﺳﺎ ِﻥ‪.‬‬ ‫ﺖ ِﺑ ِﻬ ‪‬ﻢ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ِﻜﻞﱠ ‪‬ﻣ ِﻄﻴ‪ ‬ﻬﻢ‬
‫‪‬ﺳ ‪‬ﺮ‪‬ﻳ ‪‬‬
‫‪١٨٥‬‬ ‫ﺠﻬ ِﻞ‪.‬‬
‫ﺾ ِﺑ ‪‬ﺰ‪‬ﻳﺰﺍ َﺀ ‪‬ﻣ ‪‬‬
‫ﺼ ﱡﻞ ﻭﻋﻦ ﻗ ‪‬ﻴ ٍ‬
‫ﺗ ِ‬ ‫ﺕ ﻣِﻦ ‪‬ﻋﻠﻴ ِﻪ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻣﺎ ﰎﹼ ﻇِﻤﺆ‪‬ﻫﺎ‬
‫ﹶﻏ ‪‬ﺪ ‪‬‬
‫‪١٩٠‬‬ ‫ﺱ ‪‬ﻣﺎ ِﻭﻱ‪ ‬ﻳ ‪‬ﻨ ‪‬ﺪ ِﻡ‪.‬‬
‫ﺻ ِﺪﻳﻘ ِﻪ ﺃ ﹶﻗﺎ ِﻭﻳ ﹶﻞ ﻫﺬﺍ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺴﺘ ِﻤ ‪‬ﻊ ﰲ ‪‬‬
‫ﹶﺃ ‪‬ﻣﺎ ِﻭﻱ‪ ‬ﻣ ‪‬ﻪ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫‪١٩٢‬‬ ‫ﷲ ِﻣ ﹾﺜﻼ ِﻥ‪.‬‬
‫ﻭﺍﻟﺸ‪‬ﺮ‪ ‬ﺑﺎﻟﺸﺮ‪ِ ‬ﻋ ‪‬ﻨ ‪‬ﺪ ﺍ ِ‬ ‫ﺸ ﹸﻜ ‪‬ﺮ ‪‬ﻫﺎ‬
‫ﷲ ُ‪‬ﻳ ‪‬‬
‫ﺕﺍ ُ‬
‫ﻣ ‪‬ﻦ ﻳﻔﻌ ِﻞ ﺍﳊﺴﻨﺎ ِ‬
‫‪١٩٢‬‬ ‫ﻉ‪.‬‬
‫ﺼ ‪‬ﺮ ‪‬‬
‫ﻉ ﺃ ‪‬ﺧﻮ ‪‬ﻙ ‪‬ﺗ ‪‬‬
‫ﻚ ِﺇ ﹾﻥ ‪‬ﻳﺼ‪‬ﺮ ‪‬‬
‫ِﺇﻧ‪ ‬‬ ‫ﻉ‬
‫ﺲ ﻳﺎ ﺃ ﹾﻗ ‪‬ﺮ ‪‬‬
‫ﻉ ﺑ ‪‬ﻦ ‪‬ﺣﺎﺑ ٍ‬
‫ﻳﺎ ﺃﻗﺮ ‪‬‬
‫‪١٩٧‬‬ ‫ﺿ ‪‬ﻮ ﹶﻃﺮﻯ ﹶﻟﻮﻻ ﺍﻟﻜ ِﻤﻲ‪ ‬ﺍﳌﹸﻘﻨ‪‬ﻌﺎ‪.‬‬
‫ﺑ‪‬ﲏ ‪‬‬ ‫ﺠ ِﺪ ﹸﻛﻢ‬
‫ﻀ ﹶﻞ ‪‬ﻣ ‪‬‬
‫‪‬ﺗ ‪‬ﻌﺪ‪‬ﻭ ﹶﻥ ‪‬ﻋ ﹾﻘ ‪‬ﺮ ﺍﻟﻨِ‪ ‬ﻴﺐ ﹶﺃ ﹾﻓ ‪‬‬
‫‪١٩٩‬‬ ‫ﲑ‪.‬‬
‫ﺠﺸ‪ ‬ﺆ ﹸﻛ ‪‬ﻢ ‪‬ﺣ ‪‬ﻮ ﹶﻝ ﺍﻟﺘ‪‬ﻨﺎِﻧ ِ‬
‫ِﺇﻻﹼ ‪‬ﺗ ِ‬ ‫ﺃﻻ ِﻃﻌ‪‬ﺎ ﹶﻥ ﹶﺃﻻ ﹸﻓ ‪‬ﺮ ‪‬ﺳﺎ ﹶﻥ ‪‬ﻋﺎ ِﺩﻳ ﹰﺔ‬
‫‪٢٠٢‬‬ ‫ﻻ ﺍﻟﻨ‪‬ﻮ ‪‬ﺭ ‪‬ﻧﻮ ‪‬ﺭ ‪‬ﻭﻻ ﺍ ِﻹ ﹾﻇﻼ ‪‬ﻡ ِﺇ ﹾﻇﻼ ‪‬ﻡ ‪.‬‬ ‫ﺲ ﹶﻃﺎِﻟﻌ ﹲﺔ‬
‫‪‬ﺗ ‪‬ﺒ ‪‬ﺪﻭ ﹶﻛﻮﺍ ِﻛ‪‬ﺒ ‪‬ﻪ ﻭﺍﻟﺸ‪ ‬ﻤ ‪‬‬
‫‪٢٠٣‬‬ ‫ﺻﺒ‪‬ﹰﺎ ﻣ‪‬ﺘﻴ‪‬ﻤﺎ ‪.‬‬
‫ﺐ ‪‬‬
‫ﻚ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﻟﺸ‪‬ﻴ ِ‬
‫ﹶﻓ ‪‬ﻤﺎ ﹶﻟ ‪‬‬ ‫ﻚ ‪‬ﺷﺒﻴ‪‬ﺒ ﹲﺔ‬
‫ﺼﺒ‪‬ﻮ ﻭﻓﻴ ‪‬‬
‫ﻚ ‪‬ﻣﺎ ‪‬ﺗ ‪‬‬
‫‪‬ﻋﻬِﺪ‪‬ﺗ ‪‬‬
‫‪٢٠٦‬‬ ‫‪‬ﻣﻨﺎ‪‬ﻳﺎﻧﺎ ﻭ ‪‬ﺩ ‪‬ﻭﻟ ﹸﺔ ﺁ ‪‬ﺧ ِﺮﻳ‪‬ﻨـﺎ ‪.‬‬ ‫ﱭ ﻭﻟ ِﻜ ‪‬ﻦ‬
‫ﻭ ‪‬ﻣﺎ ِﺇ ﹾﻥ ِﻃﺒ‪‬ﻨﺎ ‪‬ﺟ ‪‬‬
‫‪٢٠٧‬‬ ‫ﻒ ﹶﻓﻠ ‪‬ﻦ ‪‬ﻳﻌ‪‬ﺪ ‪‬ﻣﺎ ‪.‬‬
‫ﻭِﺇ ﹾﻥ ِﻣ ‪‬ﻦ ‪‬ﺧﺮﻳ ٍ‬ ‫ﻒ‬
‫ﺻﻴ‪ٍ ‬‬
‫ﺳ‪‬ﻘ ‪‬ﺘ ‪‬ﻪ ﺍﻟﺮ‪‬ﻭﺍ ِﻋ ‪‬ﺪ ِﻣ ‪‬ﻦ ‪‬‬

‫‪٢٤٨‬‬
‫‪٢١٢‬‬ ‫‪‬ﻭﹶﺃﻱ‪ ‬ﻋ ‪‬ﺒ ٍﺪ ﻟﹼﻚ‪ ‬ﻻ ﹶﺃﹶﻟﻤ‪‬ﺎ ‪.‬‬ ‫ﹶﺇ ﹾﻥ ﺗ ‪‬ﻐ ِﻔ ِﺮ ﺍﻟﻠﹼ ‪‬ﻬﻢ‪ ‬ﺗ ‪‬ﻐ ِﻔ ‪‬ﺮ ‪‬ﺟﻤ‪‬ﺎ‬
‫‪٢١٥‬‬ ‫ــﺎ ﺗ ‪‬ﺪﺍِﻧـﻲ‬
‫ﻭِﺇﻳ‪‬ﺎ‪‬ﻧﺎ ﹶﻓ ﹶﺬﺍ ‪‬ﻙ ِﺑﻨ َ‬ ‫ﺠ ‪‬ﻤـ ‪‬ﻊ ﺃﻡ‪ ‬ﻋ ‪‬ﻤـﺮ ٍﻭ‬
‫ﷲ ‪‬ﻳ ‪‬‬
‫ﺲﺍ ُ‬
‫ﺃﻟﻴ ‪‬‬
‫‪٢١٥‬‬ ‫ـﻲ ‪.‬‬
‫ﻭﻳ ‪‬ﻌﻠﹸﻮ ‪‬ﻫﺎ ﺍﻟﻨ‪ ‬ﻬﺎ ‪‬ﺭ ﹶﻛ ‪‬ﻤﺎ ‪‬ﻋﻼﻧ ِ‬ ‫ﻧ ‪‬ﻌ ‪‬ﻢ ‪‬ﻭ‪‬ﺗﺮﻯ ﺍ ِﳍـﻼ ﹶﻝ ﹶﻛ ‪‬ﻤﺎ ﹶﺃ ِﺭﺍ ‪‬ﻩ‬
‫‪٢١٧‬‬ ‫ﺖ‪ِ :‬ﺇﻧ‪‬ﻪ ‪.‬‬
‫ﺕ ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫‪‬ﻙ ‪‬ﻭ ﹶﻗ ‪‬ﺪ ﹶﻛِﺒ ‪‬ﺮ ‪‬‬ ‫ﺐ ﹶﻗ ‪‬ﺪ ‪‬ﻋﻼ‬
‫ﻭ‪‬ﻳ ﹸﻘ ﹾﻠ ‪‬ﻦ ‪‬ﺷ ‪‬ﻴ ‪‬‬
‫‪٢٢٥‬‬ ‫ﻚ ﺍﻷﻭﺍ ِﻗﻲ ‪.‬‬
‫‪‬ﻳﺎ ‪‬ﻋ ِﺪﻳ‪‬ﹰﺎ ﻟﻘ ‪‬ﺪ ﻭ‪‬ﻗ ‪‬ﺘ ‪‬‬ ‫ﺖ‬
‫ﺻﺪ ‪‬ﺭ ‪‬ﻫﺎ ِﺇﱄﹼ ‪‬ﻭ ﹶﻗﺎﻟ ‪‬‬
‫ﺖ ‪‬‬
‫ﺿ ‪‬ﺮ‪‬ﺑ ‪‬‬
‫‪‬‬
‫‪٢٢٦‬‬ ‫ﻚ ﺍﻟﻘ ﹾﻄ ‪‬ﺮ ‪.‬‬
‫ﻼّ ﲜ ‪‬ﺮ ‪‬ﻋﺎِﺋ ِ‬
‫ﻭ ‪‬ﻣﺎ ﺯﺍ ﹶﻝ ‪‬ﻣ ‪‬ﻨ ‪‬ﻬ ﹰ‬ ‫ﺃﻻ ﻳﺎ ﺃ ‪‬ﺳ ﹶﻠﻤﻲ ﻳﺎ ‪‬ﺩﺍ ‪‬ﺭ ‪‬ﻣﻲ‪ ‬ﻋﻠﻰ ﺍﻟﺒِﻠﻰ‬

‫‪٢٤٩‬‬
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‫‪   -‬‬
‫‪ -١‬ﺇﺑﺮﺍﺯ ﺍﳌﻌﺎﱐ ﻣﻦ ﺣﺮﺯ ﺍﻷﻣﺎﱐ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﺴﺒﻊ‪ ،‬ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺑـﻦ ﺇﺑـﺮﺍﻫﻴﻢ‬
‫ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺷﺎﻣﺔ ﺍﳌﻘﺪﺳﻲ‪ ،‬ﺗﺢ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻄﻮﺓ ﻋﻮﺽ‪ ،‬ﺷﺮﻛﺔ ﻣﻜﺘﺒﺔ ﻣﺼﻄﻔﻰ ﺍﻟﺒﺎﰊ ﺍﳊﻠﱯ‪،‬‬
‫ﻣﺼﺮ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫‪ -٢‬ﺇﲢﺎﻑ ﻓﻀﻼﺀ ﺍﻟﺒﺸﺮ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻷﺭﺑﻌﺔ ﻋﺸﺮ‪ ،‬ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﻟﻐﲏ‬
‫ﺍﻟﺪﻣﻴﺎﻃﻲ‪ ،‬ﺗﺢ ﺃﻧﺲ ﻣﻬﺮﺓ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪١٤١٩ ،١‬ﻫـ‪١٩٩٨ -‬ﻡ‪.‬‬
‫‪ -٣‬ﺍﺗﻌﺎﻅ ﺍﳊﻨﻔﺎ ﺑﺄﺧﺒﺎﺭ ﺍﻟﻔﺎﻃﻤﻴﲔ ﺍﳋﻠﻘﺎ‪ ،‬ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺍﳌﻘﺮﻳﺰﻱ‪ ،‬ﺗـﺢ ﳏﻤـﺪ‬
‫ﺣﻠﻤﻲ‪ ،‬ﺍ‪‬ﻠﺲ ﺍﻷﻋﻠﻰ ﻟﻠﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪١٣٩٠ ،‬ﻫـ ‪.‬‬
‫‪ -٤‬ﺍﻷﺣﺮﻑ ﺍﻟﺴﺒﻌﺔ ﻟﻠﻘﺮﺁﻥ‪ ،‬ﺃﺑﻮ ﻋﻤﺮﻭ ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﺑـﻦ ﻋﻤـﺮﻭ‬
‫ﺍﻟﺪﺍﱐ‪ ،‬ﺗﺢ ﻋﺒﺪﺍﳌﻬﻴﻤﻦ ﻃﺤﺎﻥ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﳌﻨﺎﺭﺓ‪ ،‬ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ‪ ،‬ﻁ‪١٤٠٨ ،١‬ﻫـ ‪.‬‬
‫‪ -٥‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺮﺍﺯﻱ ﺍﳉﺼﺎﺹ‪ ،‬ﺗﺢ ﳏﻤﺪ ﺍﻟﺼﺎﺩﻕ ﻗﻤﺤـﺎﻭﻱ‪،‬‬
‫ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪١٤٠٥ ،‬ﻫـ ‪.‬‬
‫‪ -٦‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﺍﻟﻌﺮﰊ‪ ،‬ﺗﺢ ﳏﻤﺪ ﻋﺒـﺪﺍﻟﻘﺎﺩﺭ ﻋﻄـﺎ‪ ،‬ﺩﺍﺭ‬
‫ﺍﻟﻔﻜﺮ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﺩ‪ .‬ﺕ‪.‬‬
‫‪ -٧‬ﺍﺭﺗﺸﺎﻑ ﺍﻟﻀﺮﺏ ﻣﻦ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺑﻦ ﺣﻴﺎﻥ ﺍﻷﻧﺪﻟﺴﻲ ﺍﻟﻐﺮﻧﺎﻃﻲ‪ ،‬ﺗﺢ‬
‫ﺭﺟﺐ ﻋﺜﻤﺎﻥ ﳏﻤﺪ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﳋﺎﳒﻲ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻁ‪١٤١٨ ،١‬ﻫـ‪١٩٩٨ -‬ﻡ‪.‬‬
‫‪ -٨‬ﺇﺭﺷﺎﺩ ﺍﻟﻌﻘﻞ ﺍﻟﺴﻠﻴﻢ ﺇﱃ ﻣﺰﺍﻳﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺑـﻦ ﻣـﺼﻄﻔﻰ‬
‫ﺍﻟﻌﻤﺎﺩﻱ ﺍﳊﻨﻔﻲ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫‪ -٩‬ﺍﻷﺯﻫﻴﺔ ﰲ ﻋﻠﻢ ﺍﳊﺮﻭﻑ‪ ،‬ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺍﳍﺮﻭﻱ‪ ،‬ﺗﺢ ﻋﺒـﺪﺍﳌﻌﲔ ﺍﳌﻠـﻮﺣﻲ‪،‬‬
‫ﻣﻄﺒﻮﻋﺎﺕ ﳎﻤﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺩﻣﺸﻖ‪١٤١٣ ،‬ﻫـ‪١٩٩٣ -‬ﻡ‪.‬‬
‫‪ -١٠‬ﺃﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﻷﻧﺒﺎﺭﻱ‪ ،‬ﺗﺢ ﳏﻤﺪ ‪‬ﺠﺔ‬
‫ﺍﻟﺒﻴﻄﺎﺭ‪ ،‬ﻣﻄﺒﻮﻋﺎﺕ ﺍ‪‬ﻤﻊ ﺍﻟﻌﻠﻤﻲ ﺍﻟﻌﺮﰊ‪ ،‬ﺩﻣﺸﻖ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬

‫‪٢٤٧‬‬
‫‪ -١١‬ﺍﻷﺻﻮﻝ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺳﻬﻞ ﺑﻦ ﺍﻟﺴﺮﺍﺝ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﺗـﺢ ﻋﺒﺪﺍﳊـﺴﲔ‬
‫ﺍﻟﻔﺘﻠﻲ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪١٤٠٨ ،٣‬ﻫـ‪١٩٨٨ -‬ﻡ‪.‬‬
‫‪ -١٢‬ﺍﻋﺘﺮﺍﺽ ﺍﻟﺸﺮﻁ ﻋﻠﻰ ﺍﻟﺸﺮﻁ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻳﻮﺳﻒ ﺑﻦ ﺃﲪﺪ ﺑـﻦ‬
‫ﻫﺸﺎﻡ ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﺗﺢ ﻏﺒﺪﺍﻟﻔﺘﺎﺡ ﺍﳊﻤﻮﺯ‪ ،‬ﻁ‪ ،١‬ﺩﺍﺭ ﻋﻤﺎﻥ‪ ،‬ﺍﻷﺭﺩﻥ‪١٤٠٦ ،‬ﻫـ ‪١٩٨٦ -‬ﻡ‪.‬‬
‫‪ -١٣‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ ﺍﳌﻨﺴﻮﺏ ﻟﻠﺰﺟﺎﺝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﺴﺮﻱ ﺍﻟﺰﺟﺎﺝ‪ ،‬ﺗﺢ ﺇﺑـﺮﺍﻫﻴﻢ‬
‫ﺍﻷﺑﻴﺎﺭﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻠﺒﻨﺎﱐ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﳌﺪﺭﺳﺔ‪ ،‬ﻁ‪١٤٠٦ ،٣‬ﻫـ‪١٩٨٦ -‬ﻡ‪.‬‬
‫‪ -١٤‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺃﺑﻮ ﺟﻌﻔﺮ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﻨﺤﺎﺱ‪ ،‬ﺗﺢ ﺯﻫﲑ ﻏﺎﺯﻱ ﺯﺍﻫﺪ‪،‬‬
‫ﻋﺎﱂ ﺍﻟﻜﺘﺐ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩ ‪ .‬ﺕ‪.‬‬
‫‪ -١٥‬ﺃﻋﻼﻡ ﺍﳌﺆﻟﻔﲔ ﺍﻟﺰﻳﺪﻳﺔ‪ ،‬ﻋﺒﺪﺍﻟﺴﻼﻡ ﺍﻟﻮﺟﻴﻪ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻹﻣﺎﻡ ﺯﻳﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺜﻘﺎﻓﻴﺔ‪ ،‬ﻋﻤ‪‬ﺎﻥ‪،‬‬
‫ﻁ‪١٩٩٩ ،١‬ﻡ‪.‬‬
‫‪ -١٦‬ﺍﻷﻋﻼﻡ‪ ،‬ﺧﲑ ﺍﻟﺪﻳﻦ ﺑﻦ ﳏﻤﺪ ﺍﻟﺰﺭﻛﻠﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﲔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪١٩٨٩ ،٨‬ﻡ ‪.‬‬
‫‪ -١٧‬ﺍﻷﻓﻌﺎﻝ‪ ،‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻋﻠﻲ ﺑﻦ ﺟﻌﻔﺮ ﺍﻟﺴﻌﺪﻱ‪ ،‬ﻁ‪ ،١‬ﻋﺎﱂ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺑﲑﻭﺕ‪١٤٠٣ ،‬ﻫـ‬
‫‪١٩٨٣ -‬ﻡ‪.‬‬
‫‪ -١٨‬ﺍﻻﻗﺘﺮﺍﺡ‪ ،‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﳏﻤﺪ ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﺗﺢ ﳏﻤﻮﺩ ﻓﺠـﺎﻝ‪،‬‬
‫ﻣﻄﺒﻌﺔ ﺍﻟﺜﻐﺮ‪ ،‬ﻁ‪١٤٠٩ ،١‬ﻫـ‪١٩٨٩ -‬ﻡ‪.‬‬
‫‪ -١٩‬ﺇﻣﻼﺀ ﻣﺎ ﻣ ‪‬ﻦ ﺑﻪ ﺍﻟﺮﲪﻦ ﻣﻦ ﻭﺟﻮﻩ ﺍﻹﻋﺮﺍﺏ ﻭﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﺃﺑﻮ ﺍﻟﺒﻘﺎﺀ ﻋﺒﺪﺍﷲ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ‬
‫ﻋﺒﺪﺍﷲ ﺍﻟﻌﻜﱪﻱ‪ ،‬ﺗﺢ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻄﻮﻩ ﻋﻮﺽ‪ ،‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﻠﻤﻴﺔ‪ -‬ﻻﻫﻮﺭ‪ ،‬ﺑﺎﻛﺴﺘﺎﻥ‪ ،‬ﺩ ‪.‬ﺕ‪.‬‬
‫‪ -٢٠‬ﺇ ﹼﻥ ﻫﺬﺍﻥ ﻟﺴﺎﺣﺮﺍﻥ‪ ،‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪﺍﳊﻠﻴﻢ ﺑﻦ ﻋﺒﺪﺍﻟﺴﻼﻡ ﺍﳊـﺮﺍﱐ‪ ،‬ﻁ‪ ،١‬ﺩﺍﺭ‬
‫ﺍﳉﻴﻞ‪ ،‬ﺑﲑﻭﺕ‪١٤١١ ،‬ﻫـ ‪١٩٩١ -‬ﻡ‪.‬‬
‫‪ -٢١‬ﺇﻧﺒﺎﻩ ﺍﻟﺮﻭﺍﺓ ﻋﻠﻰ ﺃﻧﺒﺎﻩ ﺍﻟﻨﺤﺎﺓ‪ ،‬ﺃﺑﻮ ﺍﳊﺴﻦ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﻋﻠﻲ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﻘﻔﻄﻲ ‪ ،‬ﺗـﺢ‬
‫ﳏﻤﺪ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪،‬ﻁ‪١٤٠٦ ،١‬ﻫـ ‪.‬‬
‫‪ -٢٢‬ﺍﻹﻧﺼﺎﻑ ﰲ ﻣﺴﺎﺋﻞ ﺍﳋﻼﻑ ﺑﲔ ﺍﻟﻨﺤﻮﻳﲔ ﺍﻟﺒـﺼﺮﻳﲔ ﻭﺍﻟﻜـﻮﻓﻴﲔ‪ ،‬ﺃﺑـﻮ ﺍﻟﱪﻛـﺎﺕ‬
‫ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﻷﻧﺒﺎﺭﻱ‪ ،‬ﺗﺢ ﳏﻤﺪ ﳏﻴﻲ ﺍﻟـﺪﻳﻦ ﻋﺒﺪﺍﳊﻤﻴـﺪ‪ ،‬ﺍﳌﻜﺘﺒـﺔ‬
‫ﺍﻟﻌﺼﺮﻳﺔ‪ ،‬ﺑﲑﻭﺕ‪١٤٠٧ ،‬ﻫـ‪١٩٨٧ -‬ﻡ‪.‬‬
‫‪-٢٣‬ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ﺇﱃ ﺃﻟﻔﻴﺔ ﺍﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ،‬ﺗﺢ ﳏﻤﺪ ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﻋﺒﺪﺍﳊﻤﻴـﺪ‪ ،‬ﺩﺍﺭ‬

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 ‫ﺍﳉﻴﻞ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪١٣٩٩ ،٥‬ﻫـ‪١٩٧٩ -‬ﻡ‪.‬‬
‫‪-٢٤‬ﺍﻹﻳﻀﺎﺡ ﺍﻟﻌﻀﺪﻱ‪ ،‬ﺃﺑﻮ ﻋﻠﻲ ﺍﳊﺴﻦ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪﺍﻟﻐﻔﺎﺭ ﺍﻟﻔﺎﺭﺳﻲ‪ ،‬ﺗﺢ ﺣﺴﻦ ﺷﺎﺫﱄ‬
‫ﻓﺮﻫﻮﺩ‪ ،‬ﺩﺍﺭ ﺍﻟﻌﻠﻮﻡ ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ‪ ،‬ﻁ‪١٤٠٨ ،٢‬ﻫـ‪١٩٨٨ -‬ﻡ‪.‬‬
‫‪-٢٥‬ﺍﻹﻳﻀﺎﺡ ﰲ ﻋﻠﻞ ﺍﻟﻨﺤﻮ‪ ،‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﺰﺟﺎﺟﻲ‪ ،‬ﺗﺢ ﻣﺎﺯﻥ ﺍﳌﺒﺎﺭﻙ‪،‬‬
‫ﺩﺍﺭ ﺍﻟﻨﻔﺎﺋﺲ‪ ،‬ﻁ‪١٣٩٤ ،١‬ﻫـ‪١٩٧٤ -‬ﻡ‪ ،‬ﻁ‪١٤١٦ ،٦‬ﻫـ‪١٩٩٦ -‬ﻡ‪.‬‬
‫‪-٢٦‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ‪ ،‬ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺣﻴﺎﻥ ﺍﻷﻧﺪﻟﺴﻲ ﺍﻟﻐﺮﻧﺎﻃﻲ‪ ،‬ﺗﺢ ﻋﺎﺩﻝ ﺃﲪﺪ‬
‫ﻋﺒﺪﺍﳌﻮﺟﻮﺩ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪١٤٢٢ ،١‬ﻫـ‪٢٠٠١ -‬ﻡ‪.‬‬
‫‪-٢٧‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ‪ ،‬ﺃﺑﻮ ﺍﻟﻔﺪﺍﺀ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻛﺜﲑ ﺍﻟﺪﻣﺸﻘﻲ‪ ،‬ﺗﺢ ﺃﲪﺪ ﺃﺑـﻮ ﻣﻠﺤـﻢ‬
‫ﻭﺁﺧﺮﻭﻥ‪ ،‬ﺩﺍﺭ ﺍﻟﺮﻳﺎﻥ ﻟﻠﺘﺮﺍﺙ‪ ،‬ﻣﺼﺮ‪ ،‬ﻁ‪١٤٠٨ ،١‬ﻫـ‪١٩٨٨ -‬ﻡ‪.‬‬
‫‪-٢٨‬ﺍﻟﺒﺪﺭ ﺍﻟﻄﺎﻟﻊ ﲟﺤﺎﺳﻦ ﻣﻦ ﺑﻌﺪ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ‪ ،‬ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤـﺪ ﺍﻟـﺸﻮﻛﺎﱐ‪ ،‬ﺩﺍﺭ‬
‫ﺍﻟﻜﺘﺎﺏ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫‪ -٢٩‬ﺍﻟﱪﻫﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺃﺑﻮ ﻋﺒﺪﺍﷲ ﳏﻤﺪ ﺑﻦ ‪‬ﺎﺩﺭ ﺑﻦ ﻋﺒﺪﺍﷲ ﺍﻟﺰﺭﻛﺸﻲ ‪ ،‬ﺗﺢ ﳏﻤـﺪ‬
‫ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ‪١٣٩١ ،‬ﻫـ‪.‬‬
‫‪ -٣٠‬ﺍﻟﺒﺴﻴﻂ ﰲ ﺷﺮﺡ ﲨﻞ ﺍﻟﺰﺟﺎﺟﻲ‪ ،‬ﺍﺑﻦ ﺃﰊ ﺍﻟﺮﺑﻴﻊ ﻋﺒﻴﺪﺍﷲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﺒﻴﺪﺍﷲ ﺍﻟﻘﺮﺷـﻲ‬
‫ﺍﻷﺷﺒﻴﻠﻲ‪ ،‬ﺗﺢ ﻋﻴﺎﺩ ﺑﻦ ﻋﻴﺪ ﺍﻟﺜﺒﻴﱵ‪ ،‬ﺩﺍﺭ ﺍﻟﻐﺮﺏ ﺍﻹﺳﻼﻣﻲ‪،‬ﻁ‪١٤٠٧ ،١‬ﻫـ‪١٩٨٦ -‬ﻡ‪.‬‬
‫‪ -٣١‬ﺑﻐﻴﺔ ﺍﻟﻮﻋﺎﺓ ﰲ ﻃﺒﻘﺎﺕ ﺍﻟﻠﻐﻮﻳﲔ ﻭﺍﻟﻨﺤﺎﺓ‪ ،‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﳏﻤـﺪ‬
‫ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﺗﺢ ﳏﻤﺪ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪١٣٩٩ ،٢‬ﻫـ ‪.‬‬
‫‪-٣٢‬ﺍﻟﺒﻠﻐﺔ ﰲ ﺗﺮﺍﺟﻢ ﺃﺋﻤﺔ ﺍﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ‪ ،‬ﺃﺑﻮ ﺍﻟﻄﺎﻫﺮ ﳎﺪ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻳﻌﻘـﻮﺏ ﺍﻟﻔـﲑﻭﺯ‬
‫ﺃﺑﺎﺩﻱ‪ ،‬ﺗﺢ ﳏﻤﺪ ﺍﳌﺼﺮﻱ‪ ،‬ﻣﺮﻛﺰ ﺍﳌﺨﻄﻮﻃﺎﺕ ﻭﺍﻟﺘﺮﺍﺙ‪ ،‬ﺍﻟﻜﻮﻳﺖ‪ ،‬ﻁ‪١٤٠٧ ،١‬ﻫـ ‪.‬‬
‫‪ -٣٣‬ﺍﻟﺒﻴﺎﻥ ﰲ ﻏﺮﻳﺐ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤـﺪ ﺑـﻦ ﺃﰊ ﺳـﻌﻴﺪ‬
‫ﺍﻷﻧﺒﺎﺭﻱ‪ ،‬ﺗﺢ ﻃﻪ ﻋﺒﺪﺍﳊﻤﻴﺪ ﻃﻪ‪ ، ،‬ﺭﺍﺟﻌﻪ ﻣﺼﻄﻔﻰ ﺍﻟﺴﻘﺎ‪ ،‬ﺍﳍﻴﺌﺔ ﺍﳌﺼﺮﻳﺔ ﺍﻟﻌﺎﻣـﺔ ﻟﻠﻜﺘـﺎﺏ‪،‬‬
‫‪١٤٠٠‬ﻫـ ‪١٩٨٠ -‬ﻡ‪.‬‬
‫‪ -٣٤‬ﺍﻟﺘﺴﻬﻴﻞ ﻟﻌﻠﻮﻡ ﺍﻟﺘﱰﻳﻞ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﻐﺮﻧﺎﻃﻲ ﺍﻟﻜﻠﱯ‪ ،‬ﺗﺢ ﻣﻜﺘﺐ ﺍﻟﺒﺤﻮﺙ‬
‫ﻭﺍﻟﺪﺭﺍﺳﺎﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ‪١٤١٥ ،‬ﻫـ‪١٩٩٥ -‬ﻡ‪.‬‬
‫‪ -٣٥‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺃﺑﻮ ﺍﳌﻈﻔﺮ ﻣﻨﺼﻮﺭ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﳉﺒﺎﺭ ﺍﻟﺴﻤﻌﺎﱐ‪ ،‬ﺗـﺢ ﻳﺎﺳـﺮ ﺑـﻦ‬

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‫ﺇﺑﺮﺍﻫﻴﻢ ﻭﻏﻨﻴﻢ ﺑﻦ ﻋﺒﺎﺱ ﻏﻨﻴﻢ‪ ،‬ﺩﺍﺭ ﺍﻟﻮﻃﻦ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪ ،‬ﺍﻟﺴﻌﻮﺩﻳﺔ‪ ،‬ﻁ‪١٤١٨ ،١‬ﻫـ‪١٩٩٧ -‬ﻡ‪.‬‬
‫‪ -٣٦‬ﺍﻟﺘﻮﻃﺌﺔ‪ ،‬ﺃﺑﻮﻋﻠﻲ ﻋﻤﺮ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ ﺍﻷﺯﺩﻱ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﺸﻠﻮﺑﲔ‪ ،‬ﺗﺢ ﻳﻮﺳﻒ ﺃﲪﺪ‬
‫ﺍﳌﻄﻮﻉ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫‪ -٣٧‬ﺍﻟﺘﻴﺴﲑ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﺴﺒﻊ‪ ،‬ﺃﺑﻮ ﻋﻤﺮﻭ ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﻋﻤﺮﻭ‬
‫ﺍﻟﺪﺍﱐ‪ ،‬ﺗﺢ ﺍﻭﺗﻮ ﺗﺮﻳﺰﻝ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪١٤٠٤ ،٢‬ﻫـ‪١٩٨٤ -‬ﻡ‪.‬‬
‫‪ -٣٨‬ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﻋﻦ ﺗﺄﻭﻳﻞ ﺁﻱ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺃﺑﻮ ﺟﻌﻔﺮ ﳏﻤﺪ ﺑﻦ ﺟﺮﻳﺮ ﺑﻦ ﻳﺰﻳـﺪ ﺑـﻦ ﺧﺎﻟـﺪ‬
‫ﺍﻟﻄﱪﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫‪ -٣٩‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪،‬ﺃﺑﻮ ﻋﺒﺪﺍﷲ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟﻘـﺮﻃﱯ‪ ،‬ﺩﺍﺭ ﺍﻟـﺸﻌﺐ‪،‬‬
‫ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺩ‪ .‬ﺕ‪.‬‬
‫‪ -٤٠‬ﲨﻬﺮﺓ ﺍﻟﻠﻐﺔ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﺩﺭﻳﺪ‪ ،‬ﺗﺢ ﺭﻣﺰﻱ ﻣﻨﲑ ﺑﻌﻠﺒﻜـﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻌﻠـﻢ‬
‫ﻟﻠﻤﻼﻳﲔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪١٩٨٧ ،١‬ﻡ‪.‬‬
‫‪ -٤١‬ﺍﳉﻤﻞ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﺍﳋﻠﻴﻞ ﺑﻦ ﺃﲪﺪ ﺍﻟﻔﺮﺍﻫﻴﺪﻱ‪ ،‬ﺗﺢ ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﻗﺒﺎﻭﺓ‪ ،‬ﻁ‪١٤١٦ ،٥‬ﻫـ‪-‬‬
‫‪١٩٩٥‬ﻡ‪.‬‬
‫‪ -٤٢‬ﺍﳉﲎ ﺍﻟﺪﺍﱐ ﰲ ﺣﺮﻭﻑ ﺍﳌﻌﺎﱐ‪ ،‬ﺍﳊﺴﻦ ﺑﻦ ﻗﺎﺳﻢ ﺑﻦ ﻋﺒﺪﺍﷲ ﺍﳌﺮﺍﺩﻱ‪ ،‬ﺗﺢ ﻓﺨﺮ ﺍﻟـﺪﻳﻦ‬
‫ﻗﺒﺎﻭﺓ‪ ،‬ﻭﳏﻤﺪ ﻧﺪﱘ ﻓﺎﺿﻞ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪١٤١٣ ،١‬ﻫـ‪١٩٩٢ -‬ﻡ‪.‬‬
‫‪ -٤٣‬ﺍﳉﻮﺍﻫﺮ ﺍﳊﺴﺎﻥ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﳐﻠﻮﻑ ﺍﻟﺜﻌﺎﻟﱯ‪ ،‬ﻣﺆﺳـﺴﺔ‬
‫ﺍﻷﻋﻠﻤﻲ ﻟﻠﻤﻄﺒﻮﻋﺎﺕ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩ‪ .‬ﺕ‪.‬‬
‫‪ -٤٤‬ﺣﺠﺔ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﺃﺑﻮ ﺯﺭﻋﺔ ﺳﻬﻞ ﺑﻦ ﺯﳒﻠﺔ‪ ،‬ﺗﺢ ﺳﻌﻴﺪ ﺍﻷﻓﻐـﺎﱐ‪ ،‬ﻣﺆﺳـﺴﺔ ﺍﻟﺮﺳـﺎﻟﺔ‪،‬‬
‫ﺑﲑﻭﺕ‪ ،‬ﻁ‪١٣٩٩ ،٢‬ﻫـ‪١٩٧٩ -‬ﻡ‪.‬‬
‫‪ -٤٥‬ﺍﳊﺠﺔ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﺴﺒﻊ‪ ،‬ﺍﳊﺴﲔ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺧﺎﻟﻮﻳﻪ ﺃﺑﻮ ﻋﺒﺪﺍﷲ‪ ،‬ﺗﺢ ﻋﺒﺪﺍﻟﻌﺎﻝ ﺳﺎﱂ‬
‫ﻣﻜﺮﻡ‪ ،‬ﺩﺍﺭ ﺍﻟﺸﺮﻭﻕ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪١٤٠١ ،٤‬ﻫـ‪.‬‬
‫‪ -٤٦‬ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﰲ ﺍﻟﻨﺤﻮ ﺍﻟﻌﺮﰊ‪ ،‬ﳏﻤﻮﺩ ﻓﺠﺎﻝ‪ ،‬ﺃﺿـﻮﺍﺀ ﺍﻟـﺴﻠﻒ‪ ،‬ﺍﻟﺮﻳـﺎﺽ‪ ،‬ﻁ‪،٢‬‬
‫‪١٤١٧‬ﻫـ‪١٩٩٧ -‬ﻡ‪.‬‬
‫‪ -٤٧‬ﺣﺴﻦ ﺍﶈﺎﺿﺮﺓ ﰲ ﺃﺧﺒﺎﺭ ﻣﺼﺮ ﻭﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﳏﻤـﺪ‬
‫ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﺗﺢ ﺧﻠﻴﻞ ﺍﳌﻨﺼﻮﺭ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻟﺒﻨـﺎﻥ‪ ،‬ﻁ‪١٤١٨ ،١‬ﻫــ ‪-‬‬

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 ‫‪١٩٩٧‬ﻡ‪.‬‬
‫‪ -٤٨‬ﺍﳋﺼﺎﺋﺺ‪ ،‬ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﻋﺜﻤﺎﻥ ﺑﻦ ﺟﲏ ﺍﳌﻮﺻﻠﻲ‪ ،‬ﺗﺢ ﳏﻤﺪ ﻋﻠﻲ ﺍﻟﻨﺠﺎﺭ‪ ،‬ﻋﺎﱂ ﺍﻟﻜﺘـﺐ‪،‬‬
‫ﺑﲑﻭﺕ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫‪ -٤٩‬ﺍﻟﺪﺭ ﺍﳌﺼﻮﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻜﻨﻮﻥ‪ ،‬ﺃﲪﺪ ﺑﻦ ﻳﻮﺳﻒ ﺑﻦ ﳏﻤﺪ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟـﺴﻤﲔ‬
‫ﺍﳊﻠﱯ‪ ،‬ﺗﺢ ﺃﲪﺪ ﳏﻤﺪ ﺍﳋﺮﺍﻁ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺩﻣﺸﻖ‪ ،‬ﻁ‪١٤١٤ ،١‬ﻫـ‪١٩٩٣ -‬ﻡ‪.‬‬
‫‪ -٥٠‬ﺩﻳﻮﺍﻥ ﺍﻟﻔﺮﺯﺩﻕ‪ ،‬ﳘﺎﻡ ﺑﻦ ﻏﺎﻟﺐ‪ ،‬ﺗﺢ ﻋﺒﺪﺍﷲ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺼﺎﻭﻱ‪ ،‬ﻣﻄﺒﻌﺔ ﺍﻟﺼﺎﻭﻱ‪ ،‬ﻁ‪،١‬‬
‫‪١٣٥٤‬ﻫـ‪١٩٦٣ -‬ﻡ‪.‬‬
‫‪ -٥١‬ﺭﺳﺎﻟﺔ ﺍﳌﺒﺎﺣﺚ ﺍﳌﺮﺿﻴﺔ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻳﻮﺳﻒ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻫـﺸﺎﻡ‬
‫ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﺗﺢ ﻣﺎﺯﻥ ﺍﳌﺒﺎﺭﻙ‪ ،‬ﻁ‪ ،١‬ﺩﺍﺭ ﺍﺑﻦ ﻛﺜﲑ‪ ،‬ﺩﻣﺸﻖ‪ -‬ﺑﲑﻭﺕ‪١٤٠٨ ،‬ﻫـ ‪.‬‬
‫‪ -٥٢‬ﺭﺻﻒ ﺍﳌﺒﺎﱐ ﰲ ﺷﺮﺡ ﺣﺮﻭﻑ ﺍﳌﻌﺎﱐ‪ ،‬ﺃﲪﺪ ﺑﻦ ﻋﺒﺪﺍﻟﻨﻮﺭ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺭﺍﺷﺪ ﺍﳌـﺎﻟﻘﻲ‪،‬‬
‫ﺗﺢ ﺃﲪﺪ ﳏﻤﺪ ﺍﳋﺮﺍﻁ‪ ،‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ‪ ،‬ﺩﻣﺸﻖ‪ ،‬ﻁ‪١٤٠٥ ،٢‬ﻫـ‪١٩٨٥ -‬ﻡ‪.‬‬
‫‪ -٥٣‬ﺭﻭﺡ ﺍﳌﻌﺎﱐ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻭﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ‪ ،‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺍﻟـﺴﻴﺪ‬
‫ﳏﻤﻮﺩ ﺍﻷﻟﻮﺳﻲ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫‪ -٥٤‬ﺯﺍﺩ ﺍﳌﺴﲑ ﰲ ﻋﻠﻢ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺍﳉﻮﺯﻱ‪ ،‬ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‪،‬‬
‫ﺑﲑﻭﺕ‪ ،‬ﻁ‪١٤٠٤ ،٣‬ﻫـ ‪.‬‬
‫‪ -٥٥‬ﺍﻟﺴﺒﻌﺔ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ﺃﲪﺪ ﺑﻦ ﻣﻮﺳﻰ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﳎﺎﻫﺪ ﺍﻟﺒﻐـﺪﺍﺩﻱ‪ ،‬ﺗـﺢ‬
‫ﺷﻮﻗﻲ ﺿﻴﻒ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﻣﺼﺮ‪ ،‬ﻁ‪١٤٠٠ ،٢‬ﻫـ‪.‬‬
‫‪ -٥٦‬ﺳﺮ ﺻﻨﺎﻋﺔ ﺍﻹﻋﺮﺍﺏ‪ ،‬ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﻋﺜﻤﺎﻥ ﺑﻦ ﺟﲏ ﺍﳌﻮﺻﻠﻲ‪ ،‬ﺗﺢ ﺣـﺴﻦ ﻫﻨـﺪﺍﻭﻱ‪ ،‬ﺩﺍﺭ‬
‫ﺍﻟﻘﻠﻢ‪ ،‬ﺩﻣﺸﻖ‪ ،‬ﻁ‪١٤٠٥ ،١‬ﻫـ‪١٩٨٥ -‬ﻡ‪.‬‬
‫‪ -٥٧‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ) ﺍﳉﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ (‪ ،‬ﺍﳉﺰﺀ ﺍﳋﺎﺹ ﺑﺎﻟﺘﻔﺴﲑ‪ ،‬ﺃﺑﻮ ﻋﻴﺴﻰ ﳏﻤﺪ ﺑﻦ ﻋﻴﺴﻰ‬
‫ﺍﻟﺴﻠﻤﻲ‪ ،‬ﺗﺢ ﺃﲪﺪ ﳏﻤﺪ ﺷﺎﻛﺮ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫‪ -٥٨‬ﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ ﰲ ﺃﺧﺒﺎﺭ ﻣﻦ ﺫﻫﺐ‪ ،‬ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﺍﻟﻔﻼﺡ ﻋﺒﺪﺍﳊﻲ ﺑﻦ ﺃﲪﺪ ﺑـﻦ‬
‫ﳏﻤﺪ ﺑﻦ ﺍﻟﻌﻤﺎﺩ ﺍﳊﻨﺒﻠﻲ‪ ،‬ﺗﺢ ﻣﺼﻄﻔﻰ ﻋﺒﺪﺍﻟﻘﺎﺩﺭ ﻋﻄﺎ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑـﲑﻭﺕ‪ ،‬ﻁ‪،١‬‬
‫‪١٤١٩‬ﻫـ‪١٩٩٨ -‬ﻡ ‪.‬‬
‫‪ -٥٩‬ﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ‪ ،‬ﻋﻠﻰ ﺃﻟﻔﻴﺔ ﺍﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﺎﺀ ﺍﻟﺪﻳﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻘﻴﻞ ﺍﳍﻤﺪﺍﱐ ﺍﳌـﺼﺮﻱ‪،‬‬

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 ‫ﺗﺢ ﳏﻤﺪ ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﻋﺒﺪﺍﳊﻤﻴﺪ‪ ،‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﺼﺮﻳﺔ‪ ،‬ﺑﲑﻭﺕ‪١٤١٥ ،‬ﻫـ‪١٩٩٥ -‬ﻡ‪.‬‬
‫‪ -٦٠‬ﺷﺮﺡ ﺍﻷﺯﻫﺮﻳﺔ‪ ،‬ﺧﺎﻟﺪ ﺑﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺍﳉﺮﺟـﺎﻭﻱ ﺍﻷﺯﻫـﺮﻱ‪ ،‬ﻁ‪ ،٢‬ﻣﻄﺒﻌـﺔ‬
‫ﻣﺼﻄﻔﻰ ﺍﻟﺒﺎﰊ ﺍﳊﻠﱯ‪١٣٧٤ ،‬ﻫـ ‪١٩٥٥ -‬ﻡ‪.‬‬
‫‪ -٦١‬ﺷﺮﺡ ﺍﻷﴰﻮﱐ ﻷﻟﻔﻴﺔ ﺍﻳﻦ ﻣﺎﻟﻚ‪ ،‬ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺑﻦ ﳏﻤـﺪ ﺑـﻦ ﻋﻴـﺴﻰ‬
‫ﺍﻷﴰﻮﱐ‪ ،‬ﺗﺢ ﻋﺒﺪﺍﳊﻤﻴﺪ ﺍﻟﺴﻴﺪ ﳏﻤﺪ ﻋﺒﺪﺍﳊﻤﻴﺪ‪ ،‬ﺍﳌﻜﺘﺒﺔ ﺍﻷﺯﻫﺮﻳﺔ ﻟﻠﺘﺮﺍﺙ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫‪ -٦٢‬ﺷﺮﺡ ﺍﻟﺘﺴﻬﻴﻞ‪ ،‬ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﺗﺢ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺍﻟﺴﻴﺪ‪ ،‬ﻭﳏﻤﺪ‬
‫ﺑﺪﻭﻱ ﺍﳌﺨﺘﻮﻥ‪ ،‬ﻫﺠﺮ ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ‪ ،‬ﻁ‪١٤١٠ ،١‬ﻫـ‪١٩٩٠ -‬ﻡ‪.‬‬
‫‪ -٦٣‬ﺷﺮﺡ ﺍﻟﺘﺼﺮﻳﺢ ﻋﻠﻰ ﺍﻟﺘﻮﺿﻴﺢ ﻋﻠﻰ ﺃﻟﻔﻴﺔ ﺍﺑﻦ ﻣﺎﻟﻚ ﻻﺑﻦ ﻫﺸﺎﻡ‪ ،‬ﺧﺎﻟﺪ ﻋﺒﺪﺍﷲ ﺑـﻦ ﺃﰊ‬
‫ﺑﻜﺮ ﺍﳉﺮﺟﺎﻭﻱ ﺍﻷﺯﻫﺮﻱ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫‪ -٦٤‬ﺷﺮﺡ ﺃﻟﻔﻴﺔ ﺍﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﺃﺑﻮ ﻋﺒﺪﺍﷲ ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻣﺎﻟﻚ ﺍﳌﻌﺮﻭﻑ ﺑـﺎﺑﻦ‬
‫ﺍﻟﻨﺎﻇﻢ‪،‬ﺗﺢ ﻋﺒﺪﺍﳊﻤﻴﺪ ﺍﻟﺴﻴﺪ ﳏﻤﺪ ﻋﺒﺪﺍﳊﻤﻴﺪ‪ ،‬ﺩﺍﺭ ﺍﳉﻴﻞ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩ‪.‬ﺕ‬
‫‪ -٦٥‬ﺷﺮﺡ ﺃﻟﻔﻴﺔ ﺍﺑﻦ ﻣﻌﻄﻲ‪ ،‬ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﲨﻌﺔ ﺍﳌﻮﺻﻠﻲ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﻘـﻮﺍﺱ‪،‬‬
‫ﲢﻘﻴﻖ ﻋﻠﻲ ﻣﻮﺳﻰ ﺍﻟﺸﻮﻣﻠﻲ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﳋﺮﳚﻲ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪ ،‬ﻁ‪١٤٠٥ ،١‬ﻫـ‪١٩٨٥ -‬ﻡ‪.‬‬
‫‪ -٦٦‬ﺷﺮﺡ ﺍﻟﻜﺎﻓﻴﺔ ﰲ ﺍﻟﻨﺤﻮ ﻻﺑﻦ ﺍﳊﺎﺟﺐ‪ ،‬ﺭﺿﻲ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺍﻻﺳﺘﺮﺍﺑﺎﺫﻱ‪ ،‬ﺩﺍﺭ‬
‫ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪١٤١٥ ،‬ﻫـ‪١٩٩٥ -‬ﻡ‪.‬‬
‫‪ -٦٧‬ﺷﺮﺡ ﺍﳌﻔﺼﻞ‪ ،‬ﻣﻮﻓﻖ ﺍﻟﺪﻳﻦ ﺑﻦ ﻳﻌﻴﺶ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻳﻌﻴﺶ‪ ،‬ﻋﺎﱂ ﺍﻟﻜﺘﺐ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‪ ،‬ﺃﺑﻮ ﺍﳊﺴﻦ ﻃﺎﻫﺮ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،‬ﲢﻘﻴﻖ ﺧﺎﻟﺪ ﻋﺒﺪﺍﻟﻜﺮﱘ ﲨﻌـﺔ‪،‬‬
‫ﺍﳌﻄﺒﻌﺔ ﺍﻟﻌﺼﺮﻳﺔ‪ ،‬ﺍﻟﻜﻮﻳﺖ‪١٩٧١ ،‬ﻡ‪.‬‬
‫‪ -٦٨‬ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ ﺍﻟﻨﺤﻮﻳﺔ ﻻﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،‬ﺗﺢ ﳏﻤﺪ ﺃﺑﻮ ﺍﻟﻔﺘﻮﺡ ﺷﺮﻳﻒ‪ ،‬ﺍﳉﻬـﺎﺯ ﺍﳌﺮﻛـﺰﻱ‬
‫ﻟﻠﻜﺘﺐ ﺍﳉﺎﻣﻌﻴﺔ ﻭﺍﳌﺪﺭﺳﻴﺔ‪١٩٧٨ ،‬ﻡ‪.‬‬
‫‪ -٦٩‬ﺷﺮﺡ ﲨﻞ ﺍﻟﺰﺟﺎﺟﻲ ) ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ (‪ ،‬ﻋﻠﻲ ﺑﻦ ﻣﺆﻣﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻋﺼﻔﻮﺭ‬
‫ﺍﻷﺷﺒﻴﻠﻲ‪ ،‬ﺗﺢ ﺻﺎﺣﺐ ﺃﺑﻮ ﺟﻨﺎﺡ‪ ،‬ﻁ‪ ،١‬ﻋﺎﱂ ﺍﻟﻜﺘﺐ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪١٤١٩ ،‬ﻫـ‪١٩٩٩ -‬ﻡ‪.‬‬
‫‪ -٧٠‬ﺷﺮﺡ ﺷﺬﻭﺭ ﺍﻟﺬﻫﺐ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪﺍﷲ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺑﻦ ﻳﻮﺳﻒ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪﺍﷲ ﺑﻦ‬
‫ﻫﺸﺎﻡ ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﺗﺢ ﻋﺒﺪﺍﻟﻐﲏ ﺍﻟﺪﻗﺮ‪ ،‬ﺍﻟﺸﺮﻛﺔ ﺍﳌﺘﺤﺪﺓ‪ ،‬ﺳﻮﺭﻳﺎ‪١٤٠٤ ،‬ﻫـ‪١٩٨٤ -‬ﻡ‪.‬‬
‫‪ -٧١‬ﺍﻟﺼﺎﺣﱯ ﰲ ﻓﻘﻪ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺳﻨﻦ ﺍﻟﻌﺮﺏ ﰲ ﻛﻼﻣﻬﺎ‪،‬ﺃﺑﻮ ﺍﳊﺴﻦ ﺃﲪﺪ ﺑﻦ ﻓﺎﺭﺱ ﺑـﻦ‬

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 ‫ﺯﻛﺮﻳﺎ‪ ،‬ﺷﺮﺡ ﻭﲢﻘﻴﻖ ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺻﻘﺮ‪ ،‬ﺍﳍﻴﺌﺔ ﺍﻟﻌﺎﻣﺔ ﻟﻘﺼﻮﺭ ﺍﻟﺜﻘﺎﻓﺔ‪٢٠٠٣ ،‬ﻡ‪.‬‬
‫‪ -٧٢‬ﺍﻟﺼﺤﺎﺡ‪ ،‬ﺗﺎﺝ ﺍﻟﻠﻐﺔ ﻭﺻﺤﺎﺡ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺃﺑﻮ ﻧﺼﺮ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﲪ‪‬ﺎﺩ ﺍﳉﻮﻫﺮﻱ‪ ،‬ﺗﺢ ﺃﲪﺪ‬
‫ﻋﺒﺪﺍﻟﻐﻔﻮﺭ ﻋﻄﺎﺭ‪ ،‬ﺩﺍﺭ ﺍﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﲔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪١٩٩٠ ،٤‬ﻡ‪.‬‬
‫‪ -٧٣‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺸﺮﺡ ﺍﻟﻨﻮﻭﻱ‪،‬ﺃﺑﻮ ﺍﳊﺴﲔ ﻣﺴﻠﻢ ﺑﻦ ﺍﳊﺠﺎﺝ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‪ ،‬ﺗﺢ ﻋـﺼﺎﻡ‬
‫ﺍﻟﺼﺒ‪‬ﺎﺑﻄﻲ ﻭﺣﺎﺯﻡ ﳏﻤﺪ ﻭﻋﻤﺎﺩ ﻋﺎﻣﺮ‪،‬ﺩﺍﺭ ﺃﰊ ﺣﻴﺎﻥ‪ ،‬ﻁ‪١٤١٥ ،١‬ﻫـ‪١٩٩٥ -‬ﻡ‪.‬‬
‫‪ -٧٤‬ﺍﻟﻌﺪﺩ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﻋﻠﻲ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺳﻴﺪﻩ‪ ،‬ﺗﺢ ﻋﺒﺪﺍﷲ ﺍﻟﻨﺎﺻﺮ ﻭﻋﺪﻧﺎﻥ ﺍﻟﻈـﺎﻫﺮ‪ ،‬ﻁ‪،١‬‬
‫‪١٤١٣‬ﻫـ‪١٩٩٣ -‬ﻡ‪.‬‬
‫‪ -٧٥‬ﻋﻠﻞ ﺍﻟﻨﺤﻮ‪ ،‬ﺃﺑﻮ ﺍﳊﺴﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﷲ ﺍﻟﻮﺭﺍﻕ‪ ،‬ﺗﺢ ﳏﻤﻮﺩ ﺟﺎﺳﻢ ﺍﻟﺪﺭﻭﻳﺶ‪ ،‬ﻣﻜﺘﺒـﺔ‬
‫ﺍﻟﺮﺷﺪ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪ ،‬ﻁ‪١٤٢٠ ،١‬ﻫـ‪١٩٩٩ -‬ﻡ‪.‬‬
‫‪ -٧٦‬ﺍﻟﻌﻤﺪﺓ ﰲ ﳏﺎﺳﻦ ﺍﻟﺸﻌﺮ ﻭﺁﺩﺍﺑﻪ ﻭﻧﻘﺪﻩ‪ ،‬ﺃﺑﻮ ﻋﻠﻲ ﺍﳊﺴﻦ ﺑﻦ ﺭﺷﻴﻖ ﺍﻟﻘﲑﻭﺍﱐ‪ ،‬ﺗﺢ ﳏﻤﺪ‬
‫ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﻋﺒﺪﺍﳊﻤﻴﺪ‪ ،‬ﺩﺍﺭ ﺍﳉﻴﻞ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪١٤٠١ ،٥‬ﻫـ‪١٩٨١ -‬ﻡ‪.‬‬
‫‪ -٧٧‬ﻏﺎﻳﺔ ﺍﻟﻨﻬﺎﻳﺔ‪ ،‬ﺍﺑﻦ ﺍﳉﺰﺭﻱ‪ ،‬ﺍﻋﺘﻨﺎﺀ‪ :‬ﺝ‪ ،‬ﺑﺮﺟﺴﺘﺮﺍﺳﺮ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪،٣‬‬
‫‪١٤٠٢‬ﻫـ ‪.‬‬
‫‪ -٧٨‬ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﻋﺰﻳﺰ ﺍﻟﺴﺠﺴﺘﺎﱐ‪ ،‬ﺗﺢ ﳏﻤﺪ ﺃﺩﻳﺐ ﲨﺮﺍﻥ‪ ،‬ﺩﺍﺭ ﻗﺘﻴﺒﺔ‪،‬‬
‫‪١٤١٦‬ﻫـ‪١٩٩٥ -‬ﻡ‪.‬‬
‫‪ -٧٩‬ﺍﻟﻔﺎﺋﻖ ﰲ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ‪ ،‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﳏﻤﻮﺩ ﺑﻦ ﻋﻤﺮ ﺍﻟﺰﳐﺸﺮﻱ ﺍﳋﻮﺍﺭﺯﻣﻲ‪ ،‬ﺗﺢ ﻋﻠﻲ‬
‫ﳏﻤﺪ ﺍﻟﺒﺠﺎﻭﻱ ﻭﳏﻤﺪ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪ ،٢‬ﺩ ‪.‬ﺕ‪.‬‬
‫‪ -٨٠‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﺍﳉﺎﻣﻊ ﺑﲔ ﻓﲏ ﺍﻟﺮﻭﺍﻳﺔ ﻭﺍﻟﺪﺭﺍﻳﺔ ﻣﻦ ﻋﻠﻢ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤـﺪ‬
‫ﺍﻟﺸﻮﻛﺎﱐ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫‪ -٨١‬ﺍﻟﻔﺼﻮﻝ ﺍﳌﻔﻴﺪﺓ ﰲ ﺍﻟﻮﺍﻭ ﺍﳌﺰﻳﺪﺓ‪ ،‬ﺃﺑﻮ ﺳﻌﻴﺪ ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﺧﻠﻴﻞ ﺑﻦ ﹶﻛ‪‬ﻴ ﹶﻜ ﹾﻠﺪِﻱ ﺍﻟﻌﻼﺋـﻲ‬
‫ﺍﻟﺪﻣﺸﻘﻲ‪ ،‬ﺗﺢ ﺣﺴﻦ ﻣﻮﺳﻰ ﺍﻟـﺸﺎﻋﺮ‪ ،‬ﻁ‪ ،١‬ﺩﺍﺭ ﺍﻟﺒـﺸﲑ‪ ،‬ﻋﻤ‪‬ـﺎﻥ‪ ،‬ﻁ‪١٤١٠ ،١‬ﻫــ‪-‬‬
‫‪١٩٩٩٠‬ﻡ‪.‬‬
‫‪ -٨٢‬ﻓﻬﺮﺳﺔ ﻣﺎ ﺭﻭﺍﻩ ﻋﻦ ﺷﻴﻮﺧﻪ ﻣﻦ ﺍﻟﺪﻭﺍﻭﻳﻦ ﺍﳌﺼﻨﻔﺔ ﰲ ﺿﺮﻭﺏ ﺍﻟﻌﻠﻢ ﻭﺃﻧﻮﺍﻉ ﺍﳌﻌـﺎﺭﻑ‪،‬‬
‫ﺃﺑﻮ ﺑﻜﺮ ﺍﺑﻦ ﺧﲑ ﺍﻷﺷﺒﻴﻠﻲ‪ ،‬ﺍﻋﺘﻨﺎﺀ‪ :‬ﻓﺮﻧﺴﺸﻜﻪ ﻗﺪﺍﺭﻩ ﻭﺗﻠﻤﻴﺬﻩ ﺧﻠﻴﺎﻥ ﺭﺑﺎﺭﺓ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﳋـﺎﳒﻲ‪،‬‬
‫ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻁ‪١٤١٧ ،٣‬ﻫـ ‪.‬‬

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‫‪ -٨٣‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺳﻴﺒﻮﻳﻪ ﺃﺑﻮ ﺑﺸﺮ ﻋﻤﺮﻭ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻗﻨﱪ‪ ،‬ﺗﺢ ﻋﺒﺪﺍﻟﺴﻼﻡ ﻫﺎﺭﻭﻥ‪ ،‬ﺩﺍﺭ ﺍﳉﻴﻞ‪،‬‬
‫ﺑﲑﻭﺕ‪ ،‬ﻁ‪ ،١‬ﺩ‪.‬ﺕ‪.‬‬
‫‪ -٨٤‬ﺍﻟﻜﺸﺎﻑ ﻋﻦ ﺣﻘﺎﺋﻖ ﻏﻮﺍﻣﺾ ﺍﻟﺘﱰﻳﻞ‪ ،‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﳏﻤـﻮﺩ ﺑـﻦ ﻋﻤـﺮ ﺍﻟﺰﳐـﺸﺮﻱ‬
‫ﺍﳋﻮﺍﺭﺯﻣﻲ‪،‬ﺭﺗﺒﻪ ﻭﺿﺒﻄﻪ ﻭﺻﺤﺤﻪ‪ :‬ﻣﺼﻄﻔﻰ ﺣﺴﲔ ﺃﲪﺪ‪ ،‬ﺩﺍﺭ ﺍﻟﺮﻳﺎﺕ ﻟﻠﺘﺮﺍﺙ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻭﺩﺍﺭ‬
‫ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪١٤٠٧ ،٣‬ﻫـ ‪١٩٨٧ -‬ﻡ‪.‬‬
‫‪-٨٥‬ﺍﻟﻼﻣﺎﺕ‪ ،‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﺰﺟﺎﺟﻲ‪ ،‬ﺗﺢ ﻣﺎﺯﻥ ﺍﳌﺒﺎﺭﻙ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜـﺮ‪،‬‬
‫ﺩﻣﺸﻖ‪ ،‬ﻁ‪١٤٠٥ ،٢‬ﻫـ ‪١٩٨٥ -‬ﻡ‪.‬‬
‫‪ -٨٦‬ﺍﻟﻠﺒﺎﺏ ﰲ ﻋﻠﻞ ﺍﻟﺒﻨﺎﺀ ﻭﺍﻹﻋﺮﺍﺏ‪ ،‬ﺃﺑﻮ ﺍﻟﺒﻘﺎﺀ ﻋﺒﺪﺍﷲ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﻋﺒﺪﺍﷲ ﺍﻟﻌﻜﱪﻱ‪ ،‬ﺗﺢ‬
‫ﻋﺒﺪﺍﻹﻟﻪ ﻧﺒﻬﺎﻥ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺩﻣﺸﻖ‪ ،‬ﻁ‪١٤١٦ ،١‬ﻫـ‪١٩٩٥ -‬ﻡ‪.‬‬
‫‪-٨٧‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻣﻜﺮﻡ ﺑﻦ ﻣﻨﻈﻮﺭ ﺍﳌﺼﺮﻱ ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﺗﺢ ﻋﺒـﺪﺍﷲ‬
‫ﺍﻟﻜﺒﲑ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﻣﺼﺮ‪.‬‬
‫‪ -٨٨‬ﺍﻟﻠﻤﻊ‪ ،‬ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﻋﺜﻤﺎﻥ ﺑﻦ ﺟﲏ ﺍﳌﻮﺻﻠﻲ‪،‬ﺗﺢ ﻓﺎﺋﺰ ﻓـﺎﺭﺱ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘـﺐ ﺍﻟﺜﻘﺎﻓﻴـﺔ‪،‬‬
‫ﺍﻟﻜﻮﻳﺖ‪ ،‬ﺩ‪.‬ﺕ‪..‬‬
‫‪ -٨٩‬ﳎﺎﺯ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻣﻌﻤﺮ ﺑﻦ ﺍﳌﺜﲎ ﺍﻟﺘﻴ‪‬ﻤﻲ‪ ،‬ﻋﺎﺭﺿﻪ ﻭﻋﻠﻖ ﻋﻠﻴﻪ‪ :‬ﳏﻤﺪ ﻓﺆﺍﺩ ﺳﺰﻛﲔ‪،‬‬
‫ﻣﻜﺘﺒﺔ ﺍﳋﺎﳒﻲ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫‪ -٩٠‬ﺍﶈﺮﺭ ﺍﻟﻮﺟﻴﺰ ﰲ ﺗﻔﺴﲑ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪﺍﳊﻖ ﺑـﻦ ﻏﺎﻟـﺐ ﺑـﻦ ﻋﻄﻴـﺔ‬
‫ﺍﻷﻧﺪﻟﺴﻲ‪ ،‬ﺗﺢ ﻋﺒﺪﺍﻟﺴﻼﻡ ﻋﺒﺪﺍﻟﺸﺎﰲ ﳏﻤﺪ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪١٤١٣ ،١‬ﻫــ‪-‬‬
‫‪١٩٩٣‬ﻡ‪.‬‬
‫‪ -٩١‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪﺍﻟﻘﺎﺩﺭ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺗﺢ ﳏﻤﻮﺩ ﺧﺎﻃﺮ‪ ،‬ﻣﻜﺘﺒﺔ ﻟﺒﻨﺎﻥ‬
‫ﻧﺎﺷﺮﻭﻥ‪ ،‬ﺑﲑﻭﺕ‪١٤١٥ ،‬ﻫـ ‪١٩٩٥ -‬ﻡ‪.‬‬
‫‪ -٩٢‬ﻣﺮﺁﺓ ﺍﳉﻨﺎﻥ ﻭﻋﱪﺓ ﺍﻟﻴﻘﻈﺎﻥ ﰲ ﻣﻌﺮﻓﺔ ﻣﺎ ﻳﻌﺘﱪ ﻣﻦ ﺣﻮﺍﺩﺙ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪﺍﷲ ﺑﻦ‬
‫ﺃﺳﻌﺪ ﺍﺑﻦ ﻋﻠﻲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻟﻴﺎﻓﻌﻲ ﺍﻟﻴﻤﲏ ﺍﳌﻜﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻹﺳـﻼﻣﻲ‪ ،‬ﺍﻟﻘـﺎﻫﺮﺓ‪ ،‬ﻁ‪،٢‬‬
‫‪١٤١٣‬ﻫـ‬
‫‪ -٩٣‬ﺍﳌﺴﺎﺋﻞ ﺍﻟﺴﻔﺮﻳﺔ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻳﻮﺳﻒ ﺑـﻦ ﺃﲪـﺪ ﺑـﻦ ﻫـﺸﺎﻡ‬
‫ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﺗﺢ ﺣﺎﰎ ﺍﻟﻀﺎﻣﻦ‪ ،‬ﻁ‪ ،١‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﲑﻭﺕ‪١٤٠٣ ،‬ﻫـ ‪.‬‬

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‫‪ -٩٤‬ﺍﳌﺴﺎﺋﻞ ﺍﻟﻌﻀﺪﻳﺎﺕ‪ ،‬ﺃﺑﻮ ﻋﻠﻲ ﺍﳊﺴﻦ ﺑﻦ ﺃﲪﺪ ﺍﻟﻔﺎﺭﺳﻲ‪ ،‬ﺗﺢ ﻋﻠﻲ ﺟﺎﺑﺮ ﺍﳌﻨﺼﻮﺭﻱ‪ ،‬ﻋﺎﱂ‬
‫ﺍﻟﻜﺘﺐ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻁ‪١٤٠٦ ،١‬ﻫـ‪١٩٨٦ -‬ﻡ‪.‬‬
‫‪ -٩٥‬ﺍﳌﺴﺎﻋﺪ ﻋﻠﻰ ﺗﺴﻬﻴﻞ ﺍﻟﻔﻮﺍﺋﺪ‪ ،‬ﺎﺀ ﺍﻟﺪﻳﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻘﻴﻞ ﺍﳍﻤﺪﺍﱐ ﺍﳌﺼﺮﻱ‪ ،‬ﺗﺢ ﳏﻤـﺪ‬
‫ﻛﺎﻣﻞ ﺑﺮﻛﺎﺕ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ‪ ،‬ﺟﺪﺓ‪ ،‬ﺇﺷﺮﺍﻑ ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ‪ ،‬ﻣﻜـﺔ‬
‫ﺍﳌﻜﺮﻣﺔ‪١٤٠٥ ،‬ﻫـ‪١٩٨٤ -‬ﻡ‪.‬‬
‫‪ -٩٦‬ﻣﺸﻜﻞ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ ﻣﻜﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺍﻟﻘﻴﺴﻲ ‪ ،‬ﺗﺢ ﺣـﺎﰎ ﺍﻟـﻀﺎﻣﻦ‪،‬‬
‫ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪١٤٠٥ ،٢‬ﻫـ‪.‬‬
‫‪ -٩٧‬ﺍﳌﻄﺎﻟﻊ ﺍﻟﺴﻌﻴﺪﺓ ﺷﺮﺡ ﺍﻟﺴﻴﻮﻃﻲ ﻋﻠﻰ ﺃﻟﻔﻴﺘﻪ ﺍﳌﺴﻤﺎﺓ ﺑﺎﻟﻔﺮﻳﺪﺓ‪ ،‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ‬
‫ﺃﰊ ﺑﻜﺮ ﺑﻦ ﳏﻤﺪ ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﺗﺢ ﻃﺎﻫﺮ ﺳﻠﻴﻤﺎﻥ ﲪﻮﺩﺓ‪ ،‬ﺍﻟﺪﺍﺭ ﺍﳌﺼﺮﻳﺔ‪ ،‬ﺍﻹﺳﻜﻨﺪﺭﻳﺔ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫‪ -٩٨‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﺃﺑﻮ ﺟﻌﻔﺮ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﻨﺤﺎﺱ‪ ،‬ﺗﺢ ﳏﻤـﺪ ﻋﻠـﻲ‬
‫ﺍﻟﺼﺎﺑﻮﱐ‪ ،‬ﺟﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ‪ ،‬ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ‪ ،‬ﻁ‪١٤٠٩ ،١‬ﻫـ ‪.‬‬
‫‪ -٩٩‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻋﺮﺍﺑﻪ‪ ،‬ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﺴﺮﻱ ﺍﻟﺰﺟﺎﺝ‪ ،‬ﺗﺢ ﻋﺒﺪﺍﳉﻠﻴﻞ ﻋﺒـﺪﻩ‬
‫ﺷﻠﱯ‪ ،‬ﺩﺍﺭ ﺍﳊﺪﻳﺚ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪١٤٢٤،‬ﻫـ‪٢٠٠٤ -‬ﻡ‪.‬‬
‫‪ -١٠٠‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺳﻌﻴﺪ ﺑﻦ ﻣﺴﻌﺪﺓ ﺍﻟﺒﻠﺨﻲ ﺍﻷﺧﻔﺶ‪ ،‬ﺗﺢ ﻋﺒﺪﺍﻷﻣﲑ ﺍﻟﻮﺭﺩ‪ ،‬ﻋﺎﱂ ﺍﻟﻜﺘﺐ‪،‬‬
‫ﻁ‪١٤٠٥ ،١‬ﻫـ‪١٩٨٥ -‬ﻡ‪.‬‬
‫‪ -١٠١‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪،‬ﺃﺑﻮ ﺯﻛﺮﻳﺎ ﳛﲕ ﺑﻦ ﺯﻳﺎﺩ ﺍﻟﻔﺮﺁﺀ‪ ،‬ﺍﻋﺘﲎ ﺑﻪ‪ :‬ﻓﺎﺋﻖ ﳏﻤﺪ ﺧﻠﻴﻞ ﺍﻟﻠﺒﻮﻥ‪ ،‬ﺩﺍﺭ‬
‫ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪١٤٢٤ ،١‬ﻫـ‪٢٠٠٣ -‬ﻡ‪.‬‬
‫‪ -١٠٢‬ﻣﻌﺠﻢ ﺍﻷﺩﺑﺎﺀ‪ ،‬ﺃﺑﻮ ﻋﺒﺪﺍﷲ ﻳﺎﻗﻮﺕ ﺑﻦ ﻋﺒﺪﺍﷲ ﺍﳊﻤﻮﻱ‪ ،‬ﺗﺢ ﺇﺣﺴﺎﻥ ﻋﺒﺎﺱ‪ ،‬ﺩﺍﺭ ﺍﻟﻐﺮﺏ‬
‫ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪١٩٩٣ ،١‬ﻡ‪.‬‬
‫‪ _١٠٣‬ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ‪ ،‬ﺃﺑﻮ ﻋﺒﺪﺍﷲ ﻳﺎﻗﻮﺕ ﺑﻦ ﻋﺒﺪﺍﷲ ﺍﳊﻤﻮﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫‪ -١٠٤‬ﻣﻌﺠﻢ ﺍﳌﺆﻟﻔﲔ‪ ،‬ﻋﻤﺮ ﺭﺿﺎ ﻛﺤﺎﻟﺔ‪ ،‬ﺍﻋﺘﲎ ﺑﻪ ﻣﻜﺘﺐ ﲢﻘﻴـﻖ ﺍﻟﺘـﺮﺍﺙ ﰲ ﻣﺆﺳـﺴﺔ‬
‫ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪١٤١٤ ،١‬ﻫـ ‪.‬‬
‫‪ -١٠٥‬ﻣﻌﺮﻓﺔ ﺍﻟﻘﺮﺍﺀ ﺍﻟﻜﺒﺎﺭ‪ ،‬ﺍﻟﺬﻫﱯ‪ ،‬ﺗﺢ ﺑﺸﺎﺭ ﻋﻮﺍﺩ ﻣﻌﺮﻭﻑ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳـﺎﻟﺔ‪،‬‬
‫ﺑﲑﻭﺕ‪ ،‬ﻁ‪ ١٤٠٤ ،١‬ﻫـ‪.‬‬
‫‪ -١٠٦‬ﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ ﻋﻦ ﻛﺘﺐ ﺍﻷﻋﺎﺭﻳﺐ‪ ،‬ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪﺍﷲ ﺑﻦ ﻳﻮﺳﻒ ﺑﻦ ﺃﲪﺪ‬

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‫ﺑﻦ ﻫﺸﺎﻡ ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﺗﺢ ﳏﻤﺪ ﳏﻴﻲ ﺍﻟـﺪﻳﻦ ﻋﺒﺪﺍﳊﻤﻴـﺪ‪ ،‬ﺍﳌﻜﺘﺒـﺔ ﺍﻟﻌـﺼﺮﻳﺔ‪ ،‬ﺑـﲑﻭﺕ‪،‬‬
‫‪١٤٠٧‬ﻫـ‪١٩٨٧ -‬ﻡ‪.‬‬
‫‪ -١٠٧‬ﺍﳌﻔﺮﺩﺍﺕ ﰲ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﳊﺴﲔ ﺑﻦ ﳏﻤﺪ ﺍﻷﺻﻔﻬﺎﱐ‪ ،‬ﺗﺢ ﳏﻤﺪ ﺳﻴﺪ‬
‫ﻛﻴﻼﱐ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫‪ -١٠٨‬ﺍﳌﻔﺼﻞ ﰲ ﺻﻨﻌﺔ ﺍﻹﻋﺮﺍﺏ‪ ،‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﳏﻤﻮﺩ ﺑﻦ ﻋﻤﺮ ﺍﻟﺰﳐﺸﺮﻱ‪ ،‬ﺗﻘﺪﱘ ﻋﻠـﻲ ﺑـﻮ‬
‫ﻣﻠﺤﻢ‪ ،‬ﻁ‪ ،١‬ﺩﺍﺭ ﻭﻣﻜﺘﺒﺔ ﺍﳍﻼﻝ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪١٩٩٣ ،‬ﻡ‪.‬‬
‫‪ -١٠٩‬ﺍﳌﻔﺼﻞ ﰲ ﻋﻠﻢ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﳏﻤﻮﺩ ﺑﻦ ﻋﻤﺮ ﺍﻟﺰﳐﺸﺮﻱ‪ ،‬ﺩﺍﺭ ﺍﳉﻴﻞ‪ ،‬ﺑـﲑﻭﺕ‪،‬‬
‫ﺩ‪.‬ﺕ‪.‬‬
‫‪ -١١٠‬ﺍﳌﻘﺘﺼﺪ ﰲ ﺷﺮﺡ ﺍﻹﻳﻀﺎﺡ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ﻋﺒﺪﺍﻟﻘﺎﻫﺮ ﺑﻦ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ ﺍﳉﺮﺟﺎﱐ‪،‬‬
‫ﺗﺢ ﻛﺎﻇﻢ ﲝﺮ ﺍﳌﺮﺟﺎﻥ‪ ،‬ﻣﻨﺸﻮﺭﺍﺕ ﻭﺯﺍﺭﺓ ﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻹﻋﻼﻡ‪ ،‬ﺍﳉﻤﻬﻮﺭﻳﺔ ﺍﻟﻌﺮﺍﻗﻴﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﺮﺷـﻴﺪ‬
‫ﻟﻠﻨﺸﺮ‪١٩٨٢ ،‬ﻡ‪.‬‬
‫‪ -١١١‬ﺍﳌﻘﺘﻀﺐ‪ ،‬ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﳏﻤﺪ ﺑﻦ ﻳﺰﻳﺪ ﺍﳌﱪﺩ‪ ،‬ﺗﺢ ﳏﻤﺪ ﻋﺒـﺪﺍﳋﺎﻟﻖ ﻋـﻀﻴﻤﺔ‪ ،‬ﻋـﺎﱂ‬
‫ﺍﻟﻜﺘﺐ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ -١١٢‬ﻣﻨﺎﺯﻝ ﺍﳊﺮﻭﻑ‪ ،‬ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﻋﻴﺴﻰ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻋﺒﺪﺍﷲ ﺍﻟﺮﻣﺎﱐ‪ ،.‬ﺗﺢ ﺇﺑﺮﺍﻫﻴﻢ‬
‫ﺍﻟﺴﺎﻣﺮﺍﺋﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﻋﻤﺎﻥ‪ ،‬ﺩ ‪ .‬ﺕ‪.‬‬
‫‪ -١١٣‬ﻣﻮﻗﻒ ﺍﻟﻨﺤﺎﺓ ﻣﻦ ﺍﻻﺣﺘﺠﺎﺝ ﺑﺎﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪ ،‬ﺧﺪﳚﺔ ﺍﳊـﺪﻳﺜﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﺮﺷـﻴﺪ‪،‬‬
‫ﺍﻟﻌﺮﺍﻕ‪١٩٨١ ،‬ﻡ‪.‬‬
‫‪ -١١٤‬ﺍﻟﻨﺠﻮﻡ ﺍﻟﺰﺍﻫﺮﺓ ﰲ ﻣﻠﻮﻙ ﻣﺼﺮ ﻭﺍﻟﻘﺎﻫﺮﺓ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﺍﶈﺎﺳﻦ ﻳﻮﺳﻒ ﺑﻦ ﺗﻐـﺮﻱ‬
‫ﺑﺮﺩﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﳌﺼﺮﻳﺔ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫‪ -١١٥‬ﻧﺰﻫﺔ ﺍﻷﻟﺒﺎﺀ ﰲ ﻃﺒﻘﺎﺕ ﺍﻷﺩﺑﺎﺀ‪ ،‬ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺳﻌﻴﺪ ﺑـﻦ‬
‫ﺍﻷﻧﺒﺎﺭﻱ‪ ،‬ﺗﺢ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺴﺎﻣﺮﺍﺋﻲ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﳌﻨﺎﺭ‪ ،‬ﺍﻷﺭﺩﻥ‪ ،‬ﻁ‪١٤٠٥ ،٣‬ﻫـ ‪.‬‬
‫‪ -١١٦‬ﺍﻟﻨﺸﺮ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﻌﺸﺮ‪ ،‬ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﳉﺰﺭﻱ‪ ،‬ﺭﺍﺟﻌﻪ ﻋﻠـﻲ ﺍﻟـﻀﺒﺎﻉ‪ ،‬ﺩﺍﺭ‬
‫ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺩ ‪.‬ﺕ‬
‫‪ -١١٧‬ﻧﻈﻢ ﺍﻟﻔﺮﺍﺋﺪ ﻭﺣﺼﺮ ﺍﻟﺸﺮﺍﺋﺪ‪ ،‬ﻣﻬﺬﺏ ﺍﻟﺪﻳﻦ ﻣﻬﻠﺐ ﺑﻦ ﺣﺴﻦ ﺑﻦ ﺑﺮﻛﺎﺕ ﺍﳌﻬﻠﱯ‪ ،‬ﺗﺢ‬
‫ﻋﺒﺪﺍﻟﺮﲪﻦ ﺍﻟﻌﺜﻴﻤﲔ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﳋﺎﳒﻲ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻭﻣﻜﺘﺒـﺔ ﺍﻟﺘـﺮﺍﺙ‪ ،‬ﻣﻜـﺔ ﺍﳌﻜﺮﻣـﺔ‪ ،‬ﻁ‪،١‬‬

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 ‫‪١٤٠٦‬ﻫـ‪١٩٨٦ -‬ﻡ‪.‬‬
‫‪ -١١٨‬ﻧﻘﻂ ﺍﳌﺼﺤﻒ‪ ،‬ﺃﺑﻮ ﻋﻤﺮﻭ ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﺪﺍﱐ‪ ،‬ﺗـﺢ ﻋـﺰﺓ‬
‫ﺣﺴﻦ‪ ،‬ﻁ‪ ،٢‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺩﻣﺸﻖ‪١٤٠٧ ،‬ﻫـ‪.‬‬
‫‪ -١١٩‬ﻫﺪﻳﺔ ﺍﻟﻌﺎﺭﻓﲔ ﺃﲰﺎﺀ ﺍﳌﺆﻟﻔﲔ ﻭﺁﺛﺎﺭ ﺍﳌﺼﻨﻔﲔ ﻣﻦ ﻛﺸﻒ ﺍﻟﻈﻨـﻮﻥ‪ ،‬ﺇﲰﺎﻋﻴـﻞ ﺑﺎﺷـﺎ‬
‫ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪١٤١٣ ،‬ﻫـ ‪.‬‬
‫‪ -١٢٠‬ﳘﻊ ﺍﳍﻮﺍﻣﻊ‪ ،‬ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﺗﺢ ﻋﺒﺪﺍﳊﻤﻴﺪ ﻫﻨﺪﺍﻭﻱ‪،‬‬
‫ﺍﳌﻜﺘﺒﺔ ﺍﻟﺘﻮﻓﻴﻘﻴﺔ‪ ،‬ﻣﺼﺮ‪ ،‬ﺩ‪.‬ﺕ‪.‬‬
‫‪ -١٢١‬ﺍﻟﻮﺟﻴﺰ ﰲ ﺗﻔﺴﲑ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺍﻟﻮﺍﺣﺪﻱ ‪ ،‬ﺗﺢ ﺻـﻔﻮﺍﻥ‬
‫ﻋﺪﻧﺎﻥ ﺩﺍﻭﻭﺩﻱ‪ ) ،‬ﻁ‪ ،١‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ‪ ،‬ﺩﻣﺸﻖ‪ ،‬ﺑﲑﻭﺕ‪١٤١٥ ،‬ﻫـ‪.‬‬
‫‪ -١٢٢‬ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ ﻭﺃﻧﺒﺎﺀ ﺃﺑﻨﺎﺀ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﴰﺲ ﺍﻟﺪﻳﻦ ﺃﲪﺪ ﺑﻦ ﺧﻠﻜﺎﻥ‪ ،‬ﺗﺢ ﺇﺣﺴﺎﻥ ﻋﺒﺎﺱ‪،‬‬
‫ﺩﺍﺭ ﺻﺎﺩﺭ‪ ،‬ﺑﲑﻭﺕ‪١٤١٤ ،‬ﻫـ ‪.‬‬

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‫‪ -١‬ﺍﺣﺘﺠﺎﺝ ﺳﻴﺒﻮﻳﻪ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻣﺮﺍﺟﻌﺔ ﻭﺍﺟﺘﻬﺎﺩ‪ ،‬ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﻋﺒﺪﺍﻟﺮﲪﻦ ﻋﺜﻤﺎﻥ‪ ،‬ﳎﻠﺔ‬
‫ﺟﺎﻣﻌﺔ ﺍﻟﺒﻌﺚ‪ ،‬ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ‪١٤١٤ ،‬ﻫـ ‪١٩٩٤ -‬ﻡ‪.‬‬
‫‪ -٢‬ﺍﻟﺸﻮﺍﻫﺪ ﰲ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﳏﻤﺪ ﺍﻟﻴﻌﻼﻭﻱ‪ ،‬ﳎﻠﺔ ﺍﻟﺪﺭﻭﺱ ﺍﻟﻌﻤﻮﻣﻴﺔ‪ ،‬ﺟﺎﻣﻌﺔ ﺗـﻮﻧﺲ‪ ،‬ﻛﻠﻴـﺔ‬
‫ﺍﻵﺩﺍﺏ ﲟﻨﻮﺑﺔ‪١٩٨٩ -١٩٨٨ .‬ﻡ‪.‬‬
‫‪ -٣‬ﺍﻟﺸﻮﺍﻫﺪ ﻭﺍﻻﺳﺘﺸﻬﺎﺩ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﻋﺒﺪﺍﳉﺒﺎﺭ ﻋﻠﻮﺍﻥ‪ ،‬ﻣﻄﺒﻌـﺔ ﺍﻟﺰﻫـﺮﺍﺀ‪ ،‬ﺑﻐـﺪﺍﺩ‪ ،‬ﻁ‪،١‬‬
‫‪١٣٩٦‬ﻫـ ‪١٩٧٦ -‬ﻡ‪.‬‬

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‫‪٥-١‬‬ ‫ﺍﳌﻘﺪﻣﺔ‬
‫‪٢٠ - ٦‬‬ ‫ﺍﻟﺘﻤﻬﻴﺪ‪ :‬ﺣﻴﺎﺓ ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ‬
‫‪٣١ - ٢١‬‬ ‫ﺍﳌﻘﺪﻣﺔ ﺍﶈﺴﺒﺔ‬
‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ :‬ﻣﻔﻬﻮﻡ ﺍﻟﺸﺎﻫﺪ ﻭﺃﻗﺴﺎﻣﻪ‬
‫‪٣٣ - ٣٢‬‬ ‫ﺍﻟﺸﺎﻫﺪ ﰲ ﺍﻟﻠﻐﺔ ﻭﺍﻻﺻﻄﻼﺡ‬
‫‪٣٩ - ٣٤‬‬ ‫ﺃﻗﺴﺎﻡ ﺍﻟﺸﻮﺍﻫﺪ‬
‫‪٤ ٠- ٣٩‬‬ ‫ﻗﻴﻤﺔ ﺍﻟﺸﻮﺍﻫﺪ‬
‫‪١٣٢ - ٤١‬‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻻﺳﻢ‬
‫‪٥٦ - ٥٤‬‬ ‫ﻣﺒﺤﺚ ﲨﻊ ﺍﳌﺆﻧﺚ ﺍﻟﺴﺎﱂ‬
‫‪٥٩ - ٥٧‬‬ ‫ﻣﺒﺤﺚ ﺍﻷﲰﺎﺀ ﺍﻟﺴﺘﺔ‬
‫‪٦٧ - ٦٠‬‬ ‫ﻣﺒﺤﺚ ﺍﻷﲰﺎﺀ ﺍﳌﻀﻤﺮﺓ‬
‫‪٧٠ - ٦٨‬‬ ‫ﻣﺒﺤﺚ ﺃﲰﺎﺀ ﺍﻻﺳﺘﻔﻬﺎﻡ‬
‫‪٨٣ - ٧١‬‬ ‫ﻣﺒﺤﺚ ﺍﻷﲰﺎﺀ ﺍﳌﻮﺻﻮﻟﺔ‬
‫‪٩٢ - ٨٤‬‬ ‫ﻣﺒﺤﺚ ﺍﻟﻈﺮﻭﻑ‬
‫‪٩٧ - ٩٣‬‬ ‫ﻣﺒﺤﺚ ﺍﳊﺎﻝ‬
‫‪١٠٢ - ٩٨‬‬ ‫ﻣﺒﺤﺚ ﺍﻟﺘﻤﻴﻴﺰ‬
‫‪١٠٧ - ١٠٢‬‬ ‫ﻣﺒﺤﺚ ﺍﻻﺳﺘﺜﻨﺎﺀ‬
‫‪١١٤ - ١٠٨‬‬ ‫ﻣﺒﺤﺚ ﺍﻟﺘﻮﻛﻴﺪ‬
‫‪١١٨ - ١١٥‬‬ ‫ﻣﺒﺤﺚ ﺍﻟﻨﻌﺖ‬
‫‪١٢٦ - ١١٩‬‬ ‫ﻣﺒﺤﺚ ﺍﻟﺒﺪﻝ‬
‫‪١٣٢ - ١٢٧‬‬ ‫ﻣﺒﺤﺚ ﺍﻟﻌﻄﻒ‬
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 ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ‪ :‬ﺍﻟﻔﻌﻞ‬
‫‪١٣٥ - ١٣٣‬‬ ‫ﻣﺒﺤﺚ ﺍﻟﻔﻌﻞ ﻭﺍﺷﺘﻘﺎﻗﻪ‬
‫‪١٤٣ - ١٣٦‬‬ ‫ﻣﺒﺤﺚ ﺃﻧﻮﺍﻉ ﺍﻟﻔﻌﻞ‬
‫‪١٦٢ - ١٤٣‬‬ ‫ﻣﺒﺤﺚ ﺍﻷﻓﻌﺎﻝ ﺍﻟﻨﺎﺳﺨﺔ‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ ‪ :‬ﺍﳊﺮﻑ‬
‫‪١٦٧ - ١٦٣‬‬ ‫ﻣﺒﺤﺚ ﺍﳊﺮﻭﻑ ﺍﳌﺸﺒﻬﺔ ﺑﺎﻷﻓﻌﺎﻝ‬
‫‪١٨٠ - ١٦٨‬‬ ‫ﻣﺒﺤﺚ ﺍﳊﺮﻭﻑ ﺍﻟﱵ ﺗﻨﺼﺐ ﺍﻟﻔﻌﻞ ﺍﳌﻀﺎﺭﻉ‬
‫‪١٨٥ -١٨١‬‬ ‫ﻣﺒﺤﺚ ﺣﺮﻭﻑ ﺍﳉﺮ‬
‫‪١٩٣ -١٨٦‬‬ ‫ﻣﺒﺤﺚ ﺣﺮﻭﻑ ﺍﳉﺰﻡ‬
‫‪٢٠٩ -١٩٤‬‬ ‫ﻣﺒﺤﺚ ﺍﳊﺮﻭﻑ ﻏﲑ ﺍﻟﻌﺎﻣﻠﺔ‬
‫‪٢١٢ - ٢١٠‬‬ ‫ﻣﺒﺤﺚ ﺣﺮﻭﻑ ﺍﻟﻌﻄﻒ‬
‫‪٢٢٠ - ٢١٣‬‬ ‫ﻣﺒﺤﺚ ﺣﺮﻭﻑ ﺍﳉﻮﺍﺏ‬
‫‪٢٢٢ - ٢٢١‬‬ ‫ﻣﺒﺤﺚ ﺣﺮﻭﻑ ﺍﻟﺘﻨﻜﲑ‬
‫‪٢٢٥ - ٢٢٣‬‬ ‫ﻣﺒﺤﺚ ﺣﺮﻭﻑ ﺍﻟﻨﺪﺍﺀ‬
‫‪٢٢٧ - ٢٢٦‬‬ ‫ﻣﺒﺤﺚ ﻣﺎ ﺍﻟﻨﺎﻓﻴﺔ‬
‫‪٢٢٩ - ٢٢٨‬‬ ‫ﻣﺒﺤﺚ ﻻ ﺍﻟﻨﺎﻓﻴﺔ‬
‫‪٢٣١ - ٢٣٠‬‬ ‫ﺍﳋﺎﲤﺔ‬
‫ﺍﻟﻔﻬﺎﺭﺱ ﺍﻟﻔﻨﻴﺔ‬
‫‪٢٣٧ - ٢٣٢‬‬ ‫ﻓﻬﺮﺱ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﻘﺮﺁﻧﻴﺔ ﰲ ﻛﺘﺎﺏ ﺷﺮﺡ ﺍﳌﻘﺪﻣﺔ‬
‫‪٢٤٠ - ٢٣٨‬‬ ‫ﻓﻬﺮﺱ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺍﺳﺘﺸﻬﺪﺕ ‪‬ﺎ‬
‫‪٢٤١‬‬ ‫ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ‬
‫‪٢٤٥ - ٢٤٢‬‬ ‫ﻓﻬﺮﺱ ﺍﻷﺑﻴﺎﺕ ﺍﻟﺸﻌﺮﻳﺔ‬
‫‪٢٥٧ - ٢٤٦‬‬ ‫ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ‬
‫‪٢٥٩ -٢٥٨‬‬ ‫ﳏﺘﻮﻳﺎﺕ ﺍﻟﺮﺳﺎﻟﺔ‬

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