Al-Qashidah al-'Ainiyah li al-Habib Abdillah Bin Alawy Al-Haddad wa Ma Fiha Min Al-Muhassinat al-Badi'iyah
ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﻌﻴﻨﻴﺔ ﻟﻠﺤﺒﻴﺐ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ
ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﶈﺴﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ
ﺇﻋﺪﺍﺩ:
ﳏﻤﺪ ﺇﺣﺴﺎﻥ ﺍﻟﺪﻳﻦ
ﺭﻗﻢ ﺍﻟﺘﺴﺠﻴﻞ104021000741 :
ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺎ ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ
ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ
ﺟﺎﻛﺮﺗﺎ
2009ﻡ 1430/.ﻫـ.
1
2
ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﻌﻴﻨﻴﺔ ﻟﻠﺤﺒﻴﺐ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ
ﺍﶈﺴﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ
ﲝﺚ ﲢﻠﻴﻠﻲ ﻣﻘﺪﻡ ﻟﻜﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ
ﻟﺘﻜﻤﻠﺔ ﺷﺮﻭﻁ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺩﺭﺟﺔ ﺍﳉﺎﻣﻌﻴﺔ ﺍﻷﻭﱃ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺎ
ﺇﻋﺪﺍﺩ:
ﳏﻤﺪ ﺇﺣﺴﺎﻥ ﺍﻟﺪﻳﻦ
ﺭﻗﻢ ﺍﻟﺘﺴﺠﻴﻞ104021000741 :
ﲢﺖ ﺇﺷﺮﺍﻑ
) ﺍﻟﺪﻛﺘﻮﺭ ﺃ.ﻡ .ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﳌﺎﺟﺴﺘﲑ (
ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺎ ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ
ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ
ﺟﺎﻛﺮﺗﺎ
2009ﻡ 1430/.ﻫـ.
3
ﻗﺮﺍﺭ ﳉﻨﺔ ﺍﳌﻨﺎﻗﺸﺔ ﻭﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﺒﺤﺚ
ﲤﺖ ﻣﻨﺎﻗﺸﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻭﻋﻨﻮﺍﻧﻪ " :ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﻌﻴﻨﻴﺔ ﻟﻠﺤﺒﻴﺐ ﻋﺒﺪﺍﷲ ﺑﻦ
ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﶈﺴﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ" ﺃﻣﺎﻡ ﳉﻨﺔ ﺍﳌﻨﺎﻗﺸﺔ ﻭﺍﳊﻜﻢ ﺑﻜﻠﻴﺔ
ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ – ﺟﺎﻛﺮﺗﺎ،
ﰲ 24ﻳﻮﱏ 2009ﻡ ﺍﳌﻮﺍﻓﻖ 1ﺭﺟﺐ 1430ھـ .ﻭﻗﺪ ﰎ ﻗﺒﻮﻟﻪ ﺷﺮﻃﺎ
( S.Sﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺍﻟﺪﺭﺟﺔ ﺍﳉﺎﻣﻌﻴﺔ ﺍﻷﻭﱃ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺎ ).
ﺟﺎﻛﺮﺗﺎ 24ﻳﻮﱏ 2009ﻡ.
1ﺭﺟﺐ 1430ھـ.
ﳉﻨﺔ ﺍﳌﻨﺎﻗﺸﺔ ﻭﺍﳊﻜﻢ
ﺭﺋﻴﺲ ﺍﻟﻠﺠﻨﺔ ﻭﻋﻀﻮ
ﺳﻜﺮﻳﺘﲑ ﺍﻟﻠﺠﻨﺔ ﻭﻋﻀﻮ
ﺍﳌﺎﺟﺴﺘﲑ( )ﺍﻟﺪﻛﺘﻮﺭﺍﻧﺪﻭﺱ ﺃﺩﺍﻧﺞ ﺃﺳﺪﺭﻱ
)ﺍﻟﺪﻛﺘﻮﺭ ﺯﺑﲑ ﺍﳌﺎﺟﺴﺘﲑ(
19590510 199903 1001ﺭﻗﻢ ﺍﻟﺘﻮﻇﻴﻒ:
19731231 199903 1ﺭﻗﻢ ﺍﻟﺘﻮﻇﻴﻒ:
012
ﺍﻷﻋﻀﺎﺀ
ﺍﳌﻨﺎﻗﺶ
)ﺍﻟﺪﻛﺘﻮﺭﺍﻧﺪﻭﺱ ﺃﺩﺍﻧﺞ ﺃﺳﺪﺭﻱ(
ﺍﳌﺸﺮﻑ
ﺍﻟﺪﻛﺘﻮﺭ ﺃ.ﻡ .ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﳌﺎﺟﺴﺘﲑ ( )
19590510 199903ﺭﻗﻢ ﺍﻟﺘﻮﻇﻴﻒ19500412 197703 1 001 :ﺭﻗﻢ ﺍﻟﺘﻮﻇﻴﻒ:
1001
4
ﺗﺼﺮﻳﺢ ﺍﻟﺒﺎﺣﺚ
ﰲ ﻫﺬﻩ ﺍﳌﻨﺎﺳﺒﺔ ﺻﺮﺣﺖ ﺑﺄﻥ:
.1ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻛﺘﺒﺘﻪ ﺑﻨﻔﺴﻲ ﻟﺘﻜﻤﻠﺔ ﺍﻟﺸﺮﻭﻁ ﻟﻠﺤﺼﻮﻝ ﻋﻠـﻰ ﺍﻟﺪﺭﺟـﺔ
ﺍﳉﺎﻣﻌﻴﺔ ﺍﻷﻭﱃ ﲜﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ – ﺟﺎﻛﺮﺗﺎ
.2ﻛﻞ ﺍﳌﺮﺍﺟﻊ ﺍﻟﱴ ﺍﺳﺘﻌﻤﻠﺘﻬﺎ ﰲ ﻛﺘﺎﺑﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻗﺪ ﻭﺿﻌﺘﻬﺎ ﺣﺴـﺐ
ﺍﻟﻘﺮﺍﺭﺍﺕ ﺍﳌﻮﺟﻮﺩﺓ ﲜﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳـﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴـﺔ –
ﺟﺎﻛﺮﺗﺎ
.3ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺒﺤﺚ ﻣﻦ ﻏﲑ ﺇﻋﺪﺍﺩﻱ ﻭﺗﻮﺟﺪ ﻓﻴﻪ ﺍﻧﺘﺤﺎﻝ ﻵﺭﺍﺀ ﺍﻟﻐـﲑ ﺩﻭﻥ
ﺫﻛﺮﻩ ﻓﺄﺳﺘﻌﺪ ﺃﻥ ﺃﺳﺘﻠﻢ ﻛﻞ ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﱴ ﻗﺮﺭﺎ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ
ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ – ﺟﺎﻛﺮﺗﺎ
ﺟﺎﻛﺮﺗﺎ 24 ،ﻳﻮﱏ 2009ﻡ.
1ﺭﺟﺐ 1430ھـ.
ﳏﻤﺪ ﺇﺣﺴﺎﻥ ﺍﻟﺪﻳﻦ
5
ﲡﺮﻳﺪ
ﳏﻤﺪ ﺇﺣﺴﺎﻥ ﺍﻟﺪﻳﻦ :ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﻌﻴﻨﻴﺔ ﻟﻠﺤﺒﻴﺐ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ
ﺍﶈﺴﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ
ﺇﻥ ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﻌﻴﻨﻴﺔ ﻫﻲ ﺇﺣﺪﻯ ﻣﺆﻟﻔﺎﺕ ﺍﳊﺒﻴﺐ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ .ﻟﻘﺪ
ﻣﻠﻴﺊ ﺍﻟﻜﺘﺎﺏ ﺑﺎﻟﻨﺼﺎﺋﺢ ﻭﺍﻹﺭﺷﺎﺩﺍﺕ ﻭﺍﳌﺪﺍﺋﺢ ﻭﺍﻟﺼﻠﻮﺍﺕ ﻋﻠﻰ ﺧﲑ ﺍﻟﱪﻳﺎﺕ ﻛﺘﺐ
ﺑﺎﻷﺳﺎﻟﻴﺐ ﺍﻷﺩﺑﻴﺔ ﺍﳌﻤﺘﺎﺯﺓ ﺣﻴﺚ ﻛﺜﺮﺕ ﻓﻴﻪ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﺒﺪﻳﻌﻴﺔ ﺍﻟﺮﺍﺋﻌﺔ .ﻭﳍﺬﺍ ،ﺃﺭﺍﺩ
ﺍﻟﺒﺎﺣﺚ ﺃﻥ ﻳﺒﺤﺚ ﰱ ﺃﺣﺪ ﺟﻮﺍﻧﺐ ﺍﻷﺩﺏ ﻭﻫﻮ ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ ﰱ ﻛﺘﺎﺑﻪ ﺍﻟﺪﺭ ﺍﳌﻨﻈﻮﻡ ﻣﻦ
ﻗﺼﻴﺪﺗﻪ ﺍﻟﻌﻴﻨﻴﺔ ﺧﺼﻮﺻﺎ ﻭﻣﻦ ﺍﶈﺴﻨﺎﺕ ﺍﻟﻠﻔﻈﻴﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ ﻓﻴﻬﺎ.
ﻭﻣﻦ ﺧﻼﻝ ﺍﻟﺒﺤﺚ ﺳﻴﺤﺎﻭﻝ ﺍﻟﺒﺎﺣﺚ ﺃﻥ ﻳﺒﺤﺚ ﻋﻦ ﺍﻷﺳﺌﻠﺔ ﺍﻵﺗﻴﺔ :ﻣﻦ ﻫﻮ
ﺍﳊﺒﻴﺐ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ ؟ ،ﻭﻣﺎ ﺃﻧﻮﺍﻉ ﺍﶈﺴﻨﺎﺕ ﺍﻟﻠﻔﻈﻴﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ ﰱ ﻫﺬﻩ
ﺍﻟﻘﺼﻴﺪﺓ ؟ ،ﻭﺇﱃ ﺃﻱ ﻣﺪﻯ ﻳﺘﻌﺪﺩ ﻭﺟﻮﺩ ﺗﻠﻚ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﺒﺪﻳﻌﻴﺔ ﰱ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ؟ .ﺃﻣﺎ
ﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻟﺒﺤﺚ ﻓﻬﻮ ﺍﻟﻜﺸﻒ ﻋﻦ ﻋﻨﺎﺻﺮ ﺍﶈﺴﻨﺎﺕ ﺍﻟﻠﻔﻈﻴﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ ﰱ ﻫﺬﻩ
ﺍﻟﻘﺼﻴﺪﺓ ﻭﻣﻬﺎﺭﺓ ﺍﳊﺒﻴﺐ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ ﰱ ﻫﺬﺍ ﺍﺎﻝ؟ .ﻓﻠﻠﻮﺻﻮﻝ ﺇﱃ ﻫﺬﺍ
ﺍﻟﻐﺮﺽ ﺍﳌﻘﺼﻮﺩ ﻳﺴﺘﺨﺪﻡ ﺍﻟﺒﺎﺣﺚ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﻜﺘﺒﻴﺔ ﰱ ﲨﻊ ﻣﻮﺍﺩ ﺍﻟﺒﺤﺚ ﻭﲢﻠﻴﻠﻬﺎ ﲢﺖ
ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺒﺪﻳﻌﻴﺔ ﻣﻌﺘﻤﺪﺍ ﻋﻠﻰ ﻛﺘﺎﺏ "ﺩﻟﻴﻞ ﺍﻟﺒﺤﺚ ﺍﻟﺬﻯ ﺃﺻﺪﺭﻩ ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ
ﻭﺁﺩﺍﺎ".
6
ﺷﻜﺮ ﻭﺗﻘﺪﻳﺮ
ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻯ ﻋﲔ ﻷﻋﻴﺎﻥ ﺍﻷﻋﻴﺎﻥ ﻋﲔ ﻋﻴﺎﻥ ﺣﻖ ﺍﻟﻴﻘﲔ ،ﻭﻋﻠﻢ ﻣﻦ
ﻟﺪﻧﻪ ﻣﻦ ﲢﻘﻖ ﰱ ﻋﺒﺪﻳﺘﻪ ﻭﻋﺒﻮﺩﻳﺘﻪ ﻭﻋﺒﻮﺩﺗﻪ ﻣﻦ ﺍﻟﻌﺒﺎﺩ ﺍﳌﺨﻠﺼﲔ ،ﻭﺍﺧﺘﺺ ﻣﻦ
ﺍﺧﺘﺺ ﺑﺮﲪﺘﻪ ﺍﻟﻌﻨﺪﻳﺔ ﻭﱂ ﻳﻀﻊ ﺃﺟﺮ ﺍﶈﺴﻨﲔ ،ﺍﻟﺬﻳﻦ ﺇﺫﺍ ﺫﻛﺮ ﺍﷲ ﻭﺟﻠﺖ
ﻗﻠﻮﻢ ﻭﺇﺫﺍ ﺗﻠﻴﺖ ﻋﻠﻴﻬﻢ ﺁﻳﺎﺗﻪ ﺯﺍﺩﻢ ﺇﳝﺎﻧﺎ ﻭﻋﻠﻰ ﺭﻢ ﻳﺘﻮﻛﻠﻮﻥ ،ﺍﻟﺬﻳﻦ ﻳﻘﻴﻤﻮﻥ
ﺍﻟﺼﻼﺓ ﻭﳑﺎ ﺭﺯﻗﻨﺎﻫﻢ ﻳﻨﻔﻘﻮﻥ ،ﺃﻭﻟﺌﻚ ﻫﻢ ﺍﳌﺆﻣﻨﻮﻥ ﺣﻘﺎ ﳍﻢ ﺩﺭﺟﺎﺕ ﻋﻨﺪ ﺭﻢ
ﻭﻣﻐﻔﺮﺓ ﻭﺭﺯﻕ ﻛﺮﱘ.
ﺃﲪﺪ ﺍﻟﺒﺎﺣﺚ ﻛﻤﺎ ﻳﻨﺒﻐﻰ ﳉﻼﻝ ﻭﺟﻬﻪ ﻭﻟﻌﻈﻴﻢ ﺳﻠﻄﺎﻧﻪ ،ﻭﺃﺳﺒﺤﻪ ﻋﻠﻤﺎ
ﺑﺄﻧﻪ ﺍﳌﺴﺒﺢ ﻗﺒﻞ ﺍﻟﺘﺴﺒﻴﺢ ،ﻭﺍﳌﻨﺰﻩ ﻗﺒﻞ ﻋﻠﻢ ﺍﳌﻨﺰﻫﲔ ،ﻭﺍﻟﻘﺒﻞ ﻭﺍﻟﺒﻌﺪ ﻭﺍﳌﻨﺰﻩ ﻟﻪ ﰱ
ﻣﺮﺗﺒﺔ ﺇﻣﻜﺎﻢ ،ﻭﺃﻛﱪﻩ ﻳﻘﻴﻨﺎ ﺑﻜﱪﻳﺎﺋﻪ ،ﻭﺍﻟﻴﻘﲔ ﺑﺬﻟﻚ ﻣﻦ ﻓﻀﻠﻪ ﻭﺇﺣﺴﺎﻧﻪ.
ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻﺷﺮﻳﻚ ﻟﻪ ،ﺍﳌﻨﻔﺮﺩ ﺑﻮﺟﻮﺏ ﺍﻟﻮﺟﻮﺩ
ﺍﻟﺬﺍﺗﻰ ،ﻭﻛﻤﺎﻝ ﺟﻼﻝ ﺍﳉﻤﺎﻝ ﺍﻟﺼﻔﺎﺗﻰ ،ﺍﳌﺘﻮﺣﺪ ﺑﺎﻟﻌﻠﻮ ﻭﺍﻟﻌﻈﻤﺔ ﻭﺍﻟﻘﺪﺱ
ﻭﺍﻟﻐﲎ ،ﻭﻻ ﻣﻌﺒﻮﺩ ﺇﻻ ﺇﻳﺎﻩ.
7
ﻭﺃﺷﻬﺪ ﺃﻥ ﺳﻴﺪﻧﺎ ﳏﻤﺪﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ ،ﺍﻟﻨﱮ ﺍﻟﻜﺮﱘ ﺍﻟﺮﺣﻴﻢ ،ﺳﻴﺪ
ﺍﳌﺮﺳﻠﲔ ،ﻭﺇﻣﺎﻡ ﺍﳌﺘﻘﲔ ،ﺍﳍﺎﺩﻯ ﺇﱃ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ،ﺍﳌﺮﺳﻞ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ،
ﺻﺎﺣﺐ ﺍﳊﻮﺽ ﻭﺍﻟﻠﻮﺍﺀ ﻭﺍﻟﺸﻔﺎﻋﺎﺕ ﰱ ﺍﻟﻴﻮﻡ ﺍﻟﻌﻈﻴﻢ ،ﺻﻠﻰ ﺍﷲ ﻭﺳﻠﻢ ﻋﻠﻴﻪ
ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﻭﺳﺎﺋﺮ ﺍﻟﺼﺎﳊﲔ ﺃﺑﺪ ﺍﻵﺑﺪﻳﻦ ،ﺁﻣﲔ ﻳﺎﺭﺏ ﺍﻟﻌﺎﳌﲔ.
ﺃﻣﺎ ﺑﻌﺪ ،ﻓﺒﻨﻌﻤﺔ ﺍﷲ ﻭﺗﻮﻓﻴﻘﻪ ﻭﻗﻮﺗﻪ ،ﺃﻛﻤﻞ ﺍﻟﺒﺎﺣﺚ ﺃﺣﻘﺮ ﺍﻟﻮﺭﻯ ﻭﺃﺫﻝ
ﻣﻦ ﰱ ﺍﻟﻘﺮﻯ ﺍﳌﺮﲡﻰ ﺇﱃ ﺭﲪﺔ ﺭﺑﻪ ﺍﻟﻌﻠﻲ ﻭﻣﻐﻔﺮﺓ ﺍﳌﺘﻌﺎﱃ ﲝﺜﺎ ﻳﻜﻮﻥ ﺷﺮﻃﺎ ﻣﻦ
ﺍﻟﺸﺮﻭﻁ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺩﺭﺟﺔ ﺍﻟﺴﺮﺟﺎﻧﺎ ﻟﻠﻤﺮﺣﻠﺔ ﺍﳉﺎﻣﻌﺔ ﺍﻷﻭﱃ ) (SIﰲ
ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﺑﻴﺔ ﺑﻘﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺎ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ
ﺍﷲ ﺟﺎﻛﺮﺗﺎ.
ﰲ ﻫﺬﻩ ﺍﳌﻨﺎﺳﺒﺔ ﺍﻟﺒﺪﻳﻌﺔ ،ﻗﺪﻡ ﺍﻟﺒﺎﺣﺚ ﻣﻦ ﻟﺐ ﺻﺪﺭﻩ ﻏﺎﻳﺔ ﺷﻜﺮﻩ
ﻭﺗﻘﺪﻳﺮﻩ ﺇﱃ ﻣﻦ ﺃﺭﺷﺪﻩ ﺑﺎﻟﺘﻮﺟﻴﻬﺎﺕ ﻭﺍﻹﺭﺷﺎﺩﺍﺕ ﻭﺍﻟﺘﺸﺠﻴﻌﺎﺕ ﺣﱴ ﺍﺳﺘﻄﺎﻉ
ﺍﻟﺒﺎﺣﺚ ﻋﻠﻰ ﺍﻟﺘﻜﻤﻴﻞ ﻭﺍﻟﺘﺨﺘﻴﻢ ﳍﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ،ﻓﻤﻦ ﻫﺆﻻﺀ:
.1
ﻓﻀﻴﻠﺔ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻭﻛﺘﻮﺭ ﻋﺒﺪ ﺍﳋﲑ ﻋﻤﻴﺪ ﻛﻠﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ
ﲜﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﺟﺎﻛﺮﺗﺎ.
8
.2
ﻓﻀﻴﻠﺔ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭﺍﻧﺪﺍﺱ ﺃﺩﺍﻧﺞ ﺃﺳﺪﺭﻯ ﺍﳌﺎﺟﺴﺘﲑ ﺭﺋﻴﺲ ﻗﺴﻢ ﺍﻟﻠﻐﺔ
ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺎ.
.3
ﻓﻀﻴﻠﺔ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ ﺃ.ﻡ .ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﳌﺎﺟﺴﺘﲑ ﺍﻟﺬﻯ ﻗﺪ ﺃﺷﺮﻑ
ﺍﻟﺒﺎﺣﺚ ﰱ ﻛﺘﺎﺑﺔ ﻫﺬﻩ ﺍﻟﺒﺤﺚ.
.4
ﲨﻴﻊ ﺃﺳﺮﺗﻰ ﺍﻟﻠﺬﻳﻦ ﺷﺠﻌﻮﺍ ﺍﻟﺒﺎﺣﺚ ﻭﺑﺬﻟﻮﺍ ﺟﻬﺪﻫﻢ ﺣﱴ ﻗﺪﺭ ﺍﻟﺒﺎﺣﺚ
ﻋﻠﻰ ﺍﲤﺎﻡ ﺍﻟﺪﺭﺍﺳﺔ ﰲ ﻫﺬﻩ ﺍﳉﺎﻣﻌﺔ.
.5
ﺍﳊﺒﻴﺐ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻧﻮﻓﺎﻝ ﺑﺎﻋﺒﻮﺩ ﺍﻟﺬﻯ ﻗﺪ ﺗﻌﺮﻓﲎ ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﻌﻴﻨﻴﺔ ﺍﻟﱴ
ﺟﻌﻠﺘﻬﺎ ﺍﳌﻮﺿﻮﻉ ﰱ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ.
.6
ﺃﺧﻰ ﻋﺒﺪ ﺍﳊﻜﻴﻢ ﺍﻟﺬﻯ ﻳﺴﻌﺪﱏ ﺍﳌﺴﺎﻋﺪﺍﺕ ﺍﻟﻼﺗﻰ ﺃﺣﺘﺎﺝ ﺇﻟﻴﻬﺎ ﰱ ﺍﲤﺎﻡ
ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻰ.
.7
ﲨﻴﻊ ﺍﻹﺧﻮﺍﻥ ﻭﺍﻷﺧﻮﺍﺕ ﺍﻟﺬﻳﻦ ﻗﺪ ﺩﻓﻌﻮﱏ ﻭﻛﺬﻟﻚ ﺃﺻﺪﻗﺎﺀ ﻃﻼﺏ
ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺎ ﺍﻟﺬﻳﻦ ﻗﺪ ﺳﺎﻋﺪﻭﱏ ﰱ ﺍﲤﺎﻡ ﻫﺬﺍ ﺍﻟﺒﺤﺚ
ﺍﻟﻌﻠﻤﻰ.
9
ﻋﺴﻰ ﺍﷲ ﺃﻥ ﳚﺎﺯﻳﻬﻢ ﺧﲑﺍ ﻛﺜﲑﺍ ﻭﺳﻬﻞ ﺍﷲ ﺃﻣﻮﺭﻫﻢ ﻭﺃﺩﺧﻠﻬﻢ ﺟﻨﺔ
ﺍﻟﻨﻌﻴﻢ ،ﻭﻳﺪﺧﻞ ﺍﻟﺒﺎﺣﺚ ﻣﻦ ﺍﻟﺼﺎﳊﲔ ﺍﳌﺨﻠﺼﲔ .ﻭﺃﻥ ﳚﻌﻞ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻧﺎﻓﻌﺎ
ﻟﻪ ﻭﺍﻟﻨﺎﺱ ﺃﲨﻌﲔ .ﺁﻣﲔ ﻳﺎﺭﺏ ﺍﻟﻌﺎﳌﲔ.
ﺟﺎﻛﺮﺗﺎ 14 ،ﻳﻮﱏ 2009ﻡ
20ﲨﺎﺩ ﺍﻷﺧﲑ 1430ﻫـ
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ﳏﺘﻮﻳﺎﺕ ﺍﻟﺒﺤﺚ
ﺻﻔﺤﺔ
ﲡﺮﻳﺪ ................................................................
ﺃ
ﺷﻜﺮ ﻭ ﺗﻘﺪﻳﺮ ........................................................
ﺑـ
ﳏﺘﻮﻳﺎﺕ
ﺍﻟﺒﺤﺚ......................................................
ﻭ
ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ
ﻣﻘﺪﻣﺔ
ﺧﻠﻔﻴﺔ ﺍﳌﺸﻜﻠﺔ ......................................................
1
ﲢﺪﻳﺪ ﺍﻟﺒﺤﺚ......................................................
5
11
ﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻟﺒﺤﺚ.................................................
5
ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ................................................ .
6
ﻃﺮﻳﻘﺔ ﺍﻟﺒﺤﺚ .....................................................
6
ﺍﻟﺒﺤﺚ .....................................................
ﺧﻄﺔ
7
ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱏ
ﶈﺔ ﻋﻦ ﺍﳊﺒﻴﺐ ﻋﺒﺪﺍﷲ ﺍﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ
ﻧﺒﺬﺓ ﻋﻦ ﺣﻴﺎﺗﻪ ..................................................
9
ﻣﻮﻟﺪﻩ ﻭﻧﺸﺄﺗﻪ ..................................................
10
12
ﻣﺆﻟﻔﺎﺗﻪ........................................................
23
ﺃﺳﺎﺗﺬﺗﻪ ﻭﺗﻼﻣﺬﺗﻪ...............................................
25
ﺍﻟﻘﺼﻴﺪﺗﻪ ﺍﻟﻌﻴﻨﻴﺔ ..................................................
26
ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ
ﶈﺔ ﻋﻦ ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ
ﺍﻟﺘﻌﺮﻳﻒ ﺑﻌﻠﻢ ﺍﻟﺒﺪﻳﻊ ..........................................
37
ﻧﺸﺄﺓ ﺍﻟﺒﺪﻳﻊ ﻭﺗﻄﻮﺭﻩ ..........................................
39
ﻣﺒﺎﺣﺚ ﺍﶈﺴﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ......................................
44
-1ﺃﻗﺴﺎﻡ ﺍﶈﺴﻨﺎﺕ ﺍﻟﻠﻔﻈﻴﺔ.....................................
44
13
ﺃﻭﻻ :ﺍﳉﻨﺎﺱ..................................................
44
ﺛﺎﻧﻴﺎ :ﺍﻟﺴﺠﻊ................................................
48
ﺛﺎﻟﺜﺎ :ﺍﻹﻗﺘﺒﺎﺱ ...............................................
50
ﺭﺍﺑﻌﺎ :ﺍﻟﺘﺮﺻﻴﻊ...............................................
52
ﺧﺎﻣﺴﺎ :ﺍﳌﻮﺍﺯﻧﺔ..............................................
52
-2ﺃﻗﺴﺎﻡ ﺍﶈﺴﻨﺎﺕ ﺍﳌﻌﻨﻮﻳﺔ....................................
53
ﺃﻭﻻ :ﻣﺮﺍﻋﺔ ﺍﻟﻨﻈﲑ ...........................................
53
ﺛﺎﻧﻴﺎ :ﺍﻟﺘﻮﺭﻳﺔ.................................................
54
14
ﺛﺎﻟﺜﺎ :ﺍﳉﻤﻊ..................................................
55
ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ
ﻭﺟﻮﻩ ﺍﶈﺴﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ ﰱ ﺑﻌﺾ ﻗﺼﺎﺋﺪ ﻣﻦ ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﻌﻴﻨﻴﺔ
ﻟﻠﺤﺒﻴﺐ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ
-1ﺍﶈﺴﻨﺎﺕ ﺍﻟﻠﻔﻈﻴﺔ ..........................................
56
ﺃﻭﻻ :ﺍﳉﻨﺎﺱ .................................................
57
ﺛﺎﻧﻴﺎ :ﺍﻟﺴﺠﻊ ................................................
68
ﺛﺎﻟﺜﺎ :ﺍﻹﻗﺘﺒﺎﺱ...............................................
70
ﺭﺍﺑﻌﺎ :ﺍﻟﺘﺮﺻﻴﻊ...............................................
71
15
ﺧﺎﻣﺴﺎ :ﺍﳌﻮﺍﺯﻧﺔ..............................................
72
-2ﺍﶈﺴﻨﺎﺕ ﺍﳌﻌﻨﻮﻳﺔ..........................................
73
ﺃﻭﻻ :ﻣﺮﺍﻋﺔ ﺍﻟﻨﻈﲑ............................................
73
ﺛﺎﻧﻴﺎ :ﺍﻟﺘﻮﺭﻳﺔ.................................................
74
ﺛﺎﻟﺜﺎ :ﺍﳉﻤﻊ..................................................
75
ﺍﻟﻘﺎﺋﻤﺔ ﻣﻦ ﻭﺟﻮﻩ ﺍﶈﺴﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ ﰲ ﻗﺼﻴﺪﺓ ﺍﻟﻌﻴﻨﻴﺔ.............
79
ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ
ﺍﳋﻼﺻﺔ .....................................................
83
16
ﺍﳌﺮﺍﺟﻊ ......................................................
86
17
ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ
ﻣﻘﺪﻣﺔ
ﺃ .ﺧﻠﻔﻴﺔ ﺍﳌﺸﻜﻠﺔ
ﺇﻥ ﺣﻴﺎﺓ ﺍﻷﺩﺏ ﻭﻣﻮﺗﻪ ﻻﻳﻨﻔﺼﻼﻥ ﻋﻦ ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﺆﺛﺮﺓ ﻓﻴﻬﻤﺎ ،ﳘﺎ
ﻳﺘﺄﺛﺮﺍﻥ ﺑﺎﻷﺣﻮﺍﻝ ﺍﻹﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﳉﻐﺮﺍﻓﻴﺔ ﺍﻟﱴ ﺗﻄﺒﻊ ﻛﻞ ﻣﺎ ﻳﺘﺼﻞ
ﻤﺎ ﺑﻄﺎﺑﻌﻬﺎ ﺍﳋﺎﺹ .ﻭﻫﺬﻩ ﻛﻠﻬﺎ ﺃﺳﻬﻤﺖ ﺑﺸﻜﻞ ﻣﻠﺨﻮﻁ ﰱ ﺗﻜﻮﻳﻦ ﺍﻷﺩﺏ
ﻭﺗﻠﻮﻳﻦ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﳋﺼﺎﺋﺺ .ﻛﻤﺎ ﺃﺳﻬﻤﺖ ﺗﻮﺟﻴﻬﺎﺕ ﺣﻴﺎﺓ ﺍﻷﺩﺏ ﻭ
ﺗﻄﻮﺭﺍﺎ ﺣﱴ ﻳﻘﺎﻝ ﺇﻥ ﺍﻷﺩﺏ ﻫﻮ ﺻﻮﺭﺓ ﰱ ﺍﺘﻤﻊ ﻭﺣﻀﺎﺭﺗﻪ.
ﻳﻘﺪﻡ ﻟﻨﺎ ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﺪ ﻣﻨﺬﻭﺭ ﻣﻔﻬﻮﻡ ﺍﻷﺩﺏ ﻛﻤﺎ ﻋﺮﻓﻪ ﺍﻷﻭﺭﺑﻴﻮﻥ ﻓﻬﻮ
ﻋﻨﺪﻫﻢ " .....ﻛﻞ ﻣﺎ ﻳﺜﲑ ﻓﻴﻨﺎ ﺑﻔﻀﻞ ﺧﺼﺎﺋﺺ ﺻﻴﺎﻏﺘﻪ ﺇﺣﺴﺎﺳﺎﺕ ﲨﺎﻟﻴﺔ ﺃﻭ
ﺇﻧﻔﻌﺎﻻﺕ ﻋﺎﻃﻔﻴﺔ ﺃﻭ ﳘﺎ ﻣﻌﺎ" 8.ﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺃﻥ ﻧﻌﺮﻑ ﺍﻷﺩﺏ ﻣﻦ ﺧﻼﻝ ﺍﻟﻨﻈﺮﺓ
١ﳏﻤﺪ ﻣﻨﺪﻭﺭ ،ﺍﻷﺩﺏ ﻭﺍﻟﻔﻨﻮﻧﻪ) ،ﺍﻟﻘﺎﻫﺮﺓ :ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ،ﺩ.ﺕ ،(.ﺹ .5
18
ﺍﻹﺳﻼﻣﻴﺔ ﻓﺈﻧﻨﺎ ﻧﻘﻮﻝ ﺇﻥ ﺍﻷﺩﺏ ﻛﻞ ﺷﻌﺮ ﺃﻭ ﻧﺜﺮ ﻳﺆﺛﺮ ﰱ ﺍﻟﻨﻔﺲ ﻭﻳﺬﻫﺐ ﺍﳋﻠﻖ
ﻭﻳﺪﻋﻮﺍ ﺇﱃ ﺍﻟﻔﻀﻴﻠﺔ ﻭﻳﺒﻌﺪ ﻋﻦ ﺍﻟﺮﺫﻳﻠﺔ ﺑﺄﺳﻠﻮﺏ ﲨﻴﻞ.
9
ﺍﻷﺩﺏ ﻓﻦ ﻣﻦ ﺍﻟﻔﻨﻮﻥ ﺍﳉﻤﻴﻠﺔ ﺍﻟﱴ ﺗﺼﻮﺭ ﺍﳊﻴﺎﺓ ﻭﺃﺣﺪﺍﺛﻬﺎ ﲟﺎ ﻓﻴﻬﺎ ﻣﻦ
ﺃﻓﺮﺍﺡ ﻭﺃﺣﺰﺍﻥ ،ﻭﺁﻣﺎﻝ ،ﻭﺍﹾﻵﻡ .ﻭﻣﻦ ﺧﻼﻝ ﻣﺎﳜﺘﻠﺞ ﰱ ﻧﻔﺲ ﺍﻷﺩﻳﺐ ﻭﳚﻴﺶ
ﻣﻦ ﻋﻮﺍﻃﻒ ﻭﺃﻓﻜﺎﺭ ﺑﺄﺳﻠﻮﺏ ﲨﻴﻞ ،ﻭﺻﻮﺭﺓ ﺑﺪﻳﻌﺔ ﻭﺧﻴﺎﻝ ﺭﺍﺋﻊ .ﻭﻗﺪ ﻣﺮﺕ
ﻛﻠﻤﺔ " ﺃﺩﺏ " ﺑﺄﻃﻮﺍﺭ ﻣﺘﻌﺪﺩﺓ ﻣﻨﺬ ﺃﻥ ﻋﺮﻓﺖ ﰱ ﺍﻟﻌﺼﺮ ﺍﳉﺎﻫﻠﻰ ﺇﱃ ﺃﻥ ﺍﺳﺘﻘﺮ
ﻣﺪﻟﻮﳍﺎ ﰱ ﺍﻟﻌﺼﺮ ﺍﻟﻌﺒﺎﺳﻰ ٣.ﻭﺍﻟﻔﻨﻮﻥ ﺍﳉﻤﻴﻠﺔ ﲬﺴﺔ :ﺍﻟﺸﻌﺮ ﻭﺍﻟﻨﻘﺶ ﻭﺍﻟﺮﺳﻢ
٤
ﻭﺍﳍﻨﺪﺳﺔ ﻭﺍﳌﻮﺳﻴﻘﻰ .ﻭﻟﻜﻞ ﻓﻦ ﻃﺮﻳﻘﺔ ﰱ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﳉﻤﺎﻝ.
ﺟﺎﺀ ﰱ ﺍﳌﻨﺠﺪ ﻣﻌﲎ ﺍﻟﺸﻌﺮ ﻣﻦ ﻣﺎﺩﺓ ) ﺵ ﻉ ﺭ ( ﻋﻠﻰ ﻭﺯﻥ ﻓﻌﻞ ﻳﻔﻌﻞ
ﻭﻫﻮ ﺍﻟﺸﻌﺮ .ﺷﻌﺮ ﻳﺸﻌﺮ ﺷﻌﺮﺍ ﻭﺷﻌﺮﺍ ﻟﻔﻼﻥ .ﲟﻌﲎ ﻗﺎﻝ ﻟﻪ ﺍﻟﺸﻌﺮ .ﺍﻟﺸﻌﺮ
٢ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻔﻴﺼﻞ ،ﺍﻷﺩﺏ ﺍﻟﻌﺮﰉ ﻭ ﺗﺎﺭﳜﻪ) ،ﺍﳌﻤﻠﻜﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ :ﻭﺯﺍﺭﺓ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﱃ ﺟﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ
ﳏﻤﺪ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ ،ﺩ.ﺕ ،(.ﺹ .8
٣
ﻧﻔﺲ ﺍﳌﺮﺟﻊ ،ﺹ.5
٤ﺣﻨﺄﺍﻟﻔﺨﺮﻭﻯ ،ﺗﺎﺭﻳﺦ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰉ ) ،ﺍﻟﻘﺎﻫﺮﺓ :ﺍﳌﻜﺘﺒﺔ ﺍﻟﺒﻮﻟﺴﻴﺔ1987 ،ﻡ( ،ﻁ ،12ﺹ.34
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ﻣﺼﺪﺭ ﻭﲨﻌﻪ ﺃﺷﻌﺎﺭ ،ﻭﻫﻮ ﻛﻼﻡ ﻳﻘﺼﺪ ﺑﻪ ﺍﻟﻮﺯﻥ ﻭﺍﻟﺘﻘﻔﻴﺔ .ﻳﻘﺎﻝ ﻫﺬﺍ ﺍﻟﺒﻴﺖ
٥
ﺃﺷﻌﺮ ﻣﻦ ﻫﺬﺍ ﺃﻯ ﺃﺣﺴﻦ ﻣﻨﻪ.
ﻭﻳﻨﻘﺴﻢ ﺍﻷﺩﺏ ﰱ ﲨﻴﻊ ﻟﻐﺎﺕ ﺍﻟﻌﺎﱂ ﻗﺪﳝﻬﺎ ﺇﱃ ﻓﻨﲔ ﻛﺒﲑﻳﻦ :ﺷﻌﺮ
ﻭﻧﺜﺮ ٦.ﻻ ﺷﻚ ﺃﻥ ﺍﻟﺸﻌﺮ ﳍﺎ ﻣﻜﺎﻥ ﻣﺮﺗﻔﻊ ﻋﻨﺪ ﺍﻟﻌﺮﰉ ﻣﻨﺬ ﺍﻟﻘﺪﱘ .ﻭﺍﻟﻌﺮﺏ
ﺑﻔﻄﺮﻢ ﻣﻄﺒﻮﻋﻮﻥ ﻋﻠﻰ ﺍﻟﺸﻌﺮ ﻟﺒﺪﻭﺍﻢ ﻭﻣﻼﺋﻤﺔ ﺑﻴﺌﺘﻬﻢ ﻟﺘﺮﺑﻴﺔ ﺍﳋﻴﺎﻝ ٧.ﻭﺃﻥ
ﺍﻟﺸﻌﺮ ﻧﻮﻉ ﻣﻦ ﺍﻟﻜﻼﻡ ﻭﻟﻜﻨﻪ ﳝﺘﺎﺯ ﰱ ﺩﺭﺍﺳﻪ ﺍﻟﺬﻯ ﻳﺆﺩﻱ ﺑﻪ .ﻭﻣﻮﺳﻴﻘﺎﻩ ﺍﻟﱴ
ﻳﺘﻀﻤﻨﻬﺎ ﻭﺗﺄﺛﲑﻩ ﺍﻟﺬﻯ ﳛﺪﺛﻪ ﻭ ﺧﻴﺎﻟﻪ ﺍﻟﺬﻯ ﳜﻠﻖ ﻟﻪ ﰱ ﺍﻟﻜﻮﻥ.
ﺃﻣﺎ ﺍﻟﺪﻭﺍﻭﻳﻦ ﺍﳌﻨﺸﻮﺭﺓ ﻓﻜﺜﲑﺓ ،ﻣﻨﻬﺎ ﻣﺎ ﲨﻌﻪ ﺍﻷﻭﺍﺋﻞ ﻛﺪﻳﻮﺍﻥ ﺣﺴﺎﻥ ﺑﻦ
ﺛﺎﺑﺖ ،ﻭﺩﻳﻮﺍﻥ ﻋﻠﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ،ﻭﺩﻳﻮﺍﻥ ﻛﻌﺐ ﺑﻦ ﺯﻫﲑ ﺑﺸﺮﺡ ﺍﻟﺴﻜﺮﻯ،
ﻭﺩﻳﻮﺍﻥ ﺍﳊﺒﻴﺐ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ ﺑﺎﻟﺪﺭﺍﳌﻨﻈﻮﻡ.
ﰱ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﺧﺘﺎﺭ ﺍﻟﺒﺎﺣﺚ ﺑﻌﺾ ﺃﺷﻌﺎﺭ ﻣﻦ ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﻌﻴﻨﻴﺔ ﻟﻠﺤﺒﻴﺐ
ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ .ﻭﺃﻣﺎ ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﻌﻴﻨﻴﺔ ﺍﻟﱴ ﻗﺮﺃﻫﺎ ﺍﻟﺒﺎﺣﺚ ﻓﺘﺸﺘﻤﻞ ﻋﻠﻰ
٥ﻟﻮﺑﺲ ﻣﺄﻟﻮﻑ ،ﺍﳌﻨﺠﺪ ) ،ﺑﲑﻭﺕ :ﺩﺍﺭﺍﳌﺸﺮﻕ1986 ،ﻡ( ،ﺹ .598
٦ﳏﻤﺪ ﻣﻨﺪﻭﺭ ،ﺍﻷﺩﺏ ﻭﺍﻟﻔﻨﻮﻧﻪ ،ﺹ.11
٧ﺃﲪﺪ ﺍﻹﺳﻜﻨﺪﺭﻯ ﻭﺁﺧﺮﻭﻥ ،ﺍﻟﻮﺳﻴﻂ ﰱ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰉ ﻭﺗﺎﺭﳜﻪ) ،ﻣﺼﺮ :ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ 1916ﻡ(،
ﺹ . 48
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ﺍﳌﻮﺍﺿﻊ ﺍﳌﺘﻨﻮﻋﺔ ﻛﺎﻷﺧﻼﻕ ﻭﺍﻟﺮﺛﺎﺀ ﺃﻭﺍﳌﺪﺡ ﺇﱃ ﺍﻟﻨﱮ ﻭﺍﻟﺼﺤﺎﺑﺔ ﻭﻏﲑﳘﺎ.
ﻭﺍﳊﺒﻴﺐ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ ﻗﺪ ﺍﺷﺘﻬﺮ ﺑﻌﻠﻮﻣﻪ ﺍﻟﻮﺍﺳﻌﺔ ،ﻛﺎﻥ ﺍﳊﺒﻴﺐ
ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ ﺃﺣﺪ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻷﺩﺑﺎﺀ ﰱ ﺗﺮﱘ ﺣﻀﺮﻣﻮﺕ ﰱ ﺍﻟﺘﺎﺭﻳﺦ
5ﺻﻔﺮ 1044ﻫ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻭﻫﻮ ﺟﺎﺩ ﰱ ﺭﺣﻠﺔ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻭﺍﳌﻌﺮﻓﺔ.
٨
ﺃﻣﺎ ﺍﻟﺸﻌﺮ ﺍﳊﺒﻴﺐ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ ﻓﻴﻜﺘﺐ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻔﺼﻴﺤﺔ
ﻭﺍﳉﻤﻴﻠﺔ ﻛﻤﺎ ﻛﺎﻥ ﰱ ﻗﺼﻴﺪﺗﻪ ﺍﻟﻌﻴﻨﻴﺔ .ﻭﻟﺬﺍ ﻳﺮﻳﺪ ﺍﻟﺒﺎﺣﺚ ﺃﻥ ﻳﺒﺤﺚ ﺍﻟﺸﻌﺮ
ﺍﳊﺒﻴﺐ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ ﻣﻦ ﺣﻴﺚ ﳏﺴﻨﺎﺕ ﺍﻟﻠﻐﻮﻳﺔ ﻟﻔﻈﺎ ﻭﻣﻌﻨﺎ .ﻭﻫﺬﺍ
ﺍﻟﺒﺤﺚ ﻓﺮﻉ ﻣﻦ ﻋﻠﻮﻡ ﺍﻟﺒﻼﻏﺔ ﺍﻟﱴ ﺗﺴﻤﻰ ﺑﻌﻠﻮﻡ ﺍﻟﺒﺪﻳﻊ.
ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﻋﻠﻢ ﺍﻟﺒﻼﻏﺔ ﻳﻨﻘﺴﻢ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ ﻭﻫﻰ ﻋﻠﻢ ﺍﻟﺒﻴﺎﻥ
ﻭﻋﻠﻢ ﺍﳌﻌﺎﱏ ﻭﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ .ﻓﻌﻠﻢ ﺍﻟﺒﺪﻳﻊ ﻫﻮ ﻋﻠﻢ ﻳﻌﺮﻑ ﺑﻪ ﺍﻟﻮﺟﻮﻩ ﻭﺍﳌﺰﺍﻳﺎ ﺍﻟﱴ
ﺗﺰﻳﺪ ﺍﻟﻜﻠﻢ ﺣﺴﻨﺎ ﻭﺣﻼﻭﺓ ﻭﺗﻜﺴﻮﻩ ﺎﺀ ﻭﺭﻭﻧﻘﺎ ﺑﻌﺪ ﻣﻄﺎﺑﻘﺘﻪ ﳌﻘﺘﻀﻰ ﺍﳊﺎﻝ.
۹
ﻭ ﰱ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻰ ﺳﻴﺒﺤﺚ ﺍﻟﺒﺎﺣﺚ ﻋﻦ ﺃﺷﻌﺎﺭ ﺍﳊﺒﻴﺐ ﻋﺒﺪﺍﷲ
ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ ﰱ ﻗﺼﻴﺪﺗﻪ ﺍﻟﻌﻴﻨﻴﺔ ) ﻗﺎﻓﻴﺔ ﺍﻟﻌﲔ ( ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﶈﺴﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ
٨ﻣﻘﺎﺑﻠﺔ ﺷﺨﺼﻴﺔ ﻣﻊ ﺍﳊﺒﻴﺐ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻧﻔﻴﻞ ﺑﺎﻋﺒﻮﺩ ،ﺟﺎﻛﺮﺗﺎ 27 ،ﺃﻭﻏﺴﻄﻮﺱ .2008
۹ﺃﲪﺪ ﺍﳍﺎﴰﻰ ،ﺟﻮﺍﻫﺮ ﺍﻟﺒﻼﻏﺔ) ،ﺑﲑﻭﺕ :ﺩﺍﺭ ﺍﻟﻔﻜﺮ 1993 ،ﻡ( ،ﻁ ،2ﺹ .308
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ﺍﻟﻠﻔﻈﻴﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ ﲢﺖ ﺍﳌﻮﺿﻮﻉ " ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﻌﻴﻨﻴﺔ ﻟﻠﺤﺒﻴﺐ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ
ﺍﳊﺪﺍﺩ ﻭﻣﺎﻓﻴﻬﺎ ﻣﻦ ﺍﶈﺴﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ "
ﺏ .ﲢﺪﻳﺪ ﺍﳌﺸﻜﻠﺔ
ﺗﺴﻬﻴﻼ ﳍﺬﻩ ﺍﳌﺒﺎﺣﺚ ﺳﻴﺤﺪﺩ ﺍﻟﺒﺎﺣﺚ ﰱ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻛﻤﺎ ﻳﻠﻰ:
ﺃ.
ﻣﻦ ﻫﻮ ﺍﳊﺒﻴﺐ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ.
ﺏ .ﻣﺎ ﻫﻰ ﻭﺟﻮﻩ ﺍﶈﺴﻨﺎﺕ ﺍﻟﻠﻔﻈﻴﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ ﻭﻣﺎ ﻫﻰ ﺃﻧﻮﺍﻋﻬﻤﺎ ﰱ
ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﻌﻴﻨﻴﺔ ﻟﻠﺤﺒﻴﺐ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ.
ﺝ .ﻭﺇﱃ ﺃﻱ ﻣﺪﻯ ﻳﺘﻌﺪﺩ ﻭﺟﻮﺩ ﺗﻠﻚ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﺒﺪﻳﻌﻴﺔ ﰱ ﺍﻟﻘﺼﻴﺪﺓ
ﺍﻟﻌﻴﻨﻴﺔ ﻟﻠﺤﺒﻴﺐ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ.
ﺝ .ﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻟﺒﺤﺚ
ﻭﺃﻣﺎ ﺍﻟﻐﺮﺽ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻓﻬﻮ :
ﻣﻌﺮﻓﺔ ﻭﺟﻮﻩ ﺍﶈﺴﻨﺎﺕ ﺍﻟﻠﻔﻈﻴﺔ ﻭ ﺍﳌﻌﻨﻮﻳﺔ ﰱ ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﻌﻴﻨﻴﺔ ﻟﻠﺤﺒﻴﺐ
ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ.
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ﺩ .ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ
ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺍﻟﱴ ﺗﺒﺤﺚ ﰱ ﺍﶈﺴﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ ﺗﻜﺘﺐ ﲢﺖ
ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ ﻣﻨﻬﺎ:
ﺍﻟﺪﺭ ﺍﳌﻨﻈﻮﻡ ﻟﺬﻭﻯ ﺍﻟﻌﻘﻮﻝ ﻟﻺﻣﺎﻡ ﺍﳊﺪﺍﺩ ﻭﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ﺍﻟﺒﺪﻳﻌﻴﺔ )ﺻﺎﺩﻕ
ﺃﲪﺪ .(٢٠٠٤-٩-١٤ :
ﻓﺎﻟﻔﺮﻕ ﺑﲔ ﺗﻠﻚ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻭ ﺩﺭﺍﺳﺔ ﺍﻟﺒﺎﺣﺚ ﺍﻟﻘﺎﺩﻣﺔ ﻫﻮ ﻋﻠﻰ ﻛﻮﻥ
ﺍﻟﺒﺤﺚ .ﺃﻣﺎ ﰱ ﺗﻠﻚ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻓﺒﺤﺜﺖ ﺍﻷﺷﻌﺎﺭ ﻛﻠﻬﺎ ﻣﻦ ﺍﻟﺪﺭ ﺍﳌﻨﻈﻮﻡ
ﺃﻱ ﻣﻦ ﺣﺮﻑ ﺍﻷﻟﻒ ﺇﱃ ﺣﺮﻑ ﺍﻟﻴﺎﺀ ،ﻭ ﰱ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻳﺒﺤﺚ ﰱ ﺍﻟﻘﺼﻴﺪﺓ
ﺍﻟﻌﻴﻨﻴﺔ ﺃﻱ ﺣﺮﻑ ﺍﻟﻌﲔ ﻓﺤﺴﺐ.
ﻩ .ﻃﺮﻳﻘﺔ ﺍﻟﺒﺤﺚ
ﺃﻣﺎ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﺴﺘﺨﺪﻣﺔ ﰱ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻢ ﻓﻬﻲ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﻜﺘﺒﻴﺔ
ﻭﺍﳌﺮﺟﻊ ﺍﻷﺳﺎﺳﻰ ﳍﺬﺍ ﺍﻟﺒﺤﺚ ﻫﻮ ﻛﺘﺎﺏ ﻗﺼﻴﺪﺓ ﺍﻟﻌﻴﻨﻴﺔ ﲟﻄﺎﻟﻌﺔ ﺍﳌﺼﺎﺩﺭ
23
ﻭﺍﻟﻜﺘﺐ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﺒﺤﺚ .ﻭﺍﳌﻨﻬﺞ ﺍﻟﺬﻯ ﺍﺳﺘﺨﺪﻣﻪ ﺍﻟﺒﺎﺣﺚ ﻫﻮ ﺩﺭﺍﺳﺔ ﺑﻼﻏﻴﺔ.
ﰒ ﺍﻋﺘﻤﺪ ﺍﻟﺒﺎﺣﺚ ﰱ ﻛﺘﺎﺑﺘﻪ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺬﻯ ﺍﺻﺪﺭﺗﻪ ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ
ﻭﺃﺩﺍﺎ ﻛﻠﻴﺔ ﺍﻻﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻷﺳﻼﻣﻴﺔ
ﺍﳊﻜﻮﻣﻴﺔ ﺟﺎﻛﺮﺗﺎ ،ﺑﻌﻨﻮﺍﻥ:
“PEDOMAN PENULISAN SKRIPSI BAHASA DAN SASTRA ARAB
FAKULTAS ADAB DAN HUMANIORA UIN SYARIF HIDAYATULLAH
” JAKARTA 2007
ﻭ .ﺧﻄﺔ ﺍﻟﺒﺤﺚ
ﺗﺴﻬﻴﻼ ﻟﻘﺮﺍﺀﺓ ﻭﲢﻠﻴﻞ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻗﺴﻢ ﺍﻟﺒﺎﺣﺚ ﳏﺘﻮﻳﺎﺗﻪ ﻋﻠﻰ ﺃﺑﻮﺍﺏ
ﻭﺃﻗﺴﺎﻡ ﻛﻤﺎ ﺗﻠﻲ:
ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ
:ﻣﻘﺪﻣﺔ ﺗﺘﻀﻤﻦ ﻋﻠﻰ ﺧﻠﻔﻴﺔ ﺍﳌﺸﻜﻠﺔ ﻭ ﲢﺪﻳﺪ ﺍﳌﺸﻜﻠﺔ ﻭ
ﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻟﺒﺤﺚ ﻭ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻭﻃﺮﻳﻘﺔ ﺍﻟﺒﺤﺚ
ﻭﺧﻄﺔ ﺍﻟﺒﺤﺚ.
ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱏ
:ﶈﺔ ﻋﻦ ﺍﳊﺒﻴﺐ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ ﺍﻟﱵ ﺗﺸﺘﻤﻞ
ﻋﻠﻰ :ﻧﺒﺬﺓ ﻋﻦ ﺣﻴﺎﺓ ﺍﳊﺒﻴﺐ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ
24
ﻣﻮﻟﺪﻩ ﻭﻧﺸﺄﺗﻪ ،ﻭﻣﺆﻟﻔﺎﺗﻪ ،ﻭﺃﺳﺎﺗﺬﺗﻪ ﻭﺗﻼﻣﺬﺗﻪ ،ﻭﻗﺼﻴﺪﺗﻪ
ﺍﻟﻌﻴﻨﻴﺔ.
ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ
:ﶈﺔ ﻋﻦ ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ ﺍﻟﱴ ﻳﺸﺘﻤﻞ ﻋﻠﻰ :ﺗﻌﺮﻳﻒ ﻋﻠﻢ
ﺍﻟﺒﺪﻳﻊ ،ﻭﻧﺸﺄﺗﻪ ،ﻭﻣﺒﺎﺣﺜﻪ.
ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ
:ﻭﺟﻮﻩ ﺍﶈﺴﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ ﰱ ﺑﻌﺾ ﻗﺼﺎﺋﺪ ﻣﻦ ﺍﻟﻘﺼﻴﺪﺓ
ﺍﻟﻌﻴﻨﻴﺔ ﻟﻠﺤﺒﻴﺐ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ ﺍﻟﱴ ﺗﺸﺘﻤﻞ
ﻋﻠﻰ :ﺍﶈﺴﻨﺎﺕ ﺍﻟﻠﻔﻈﻴﺔ ﻭﺍﶈﺴﻨﺎﺕ ﺍﳌﻌﻨﻮﻳﺔ.
ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ
:ﺧﺎﲤﺔ ﲢﺘﻮﻱ ﻋﻠﻰ ﺍﳋﻼﺻﺔ ﻭﺍﻹﻗﺘﺮﺍﺣﺎﺕ.
25
ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱏ
ﶈﺔ ﻋﻦ ﺍﳊﺒﻴﺐ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ
ﻧﺒﺬﺓ ﻋﻦ ﺣﻴﺎﺓ ﺍﳊﺒﻴﺐ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ
ﻛﺎﻥ ﻭﺍﻟﺪ ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﷲ ﺍﳊﺪﺍﺩ ،ﻫﻮ ﺍﻟﺴﻴﺪ ﻋﻠﻮﻯ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ
ﺍﳊﺪﺍﺩ ،ﺭﺟﻼ ﺻﺎﳊﺎ ﺗﻘﻴﺎ ﻣﻦ ﺃﻫﻞ ﺍﷲ ،ﻧﺸﺄ ﰲ ﺑﻴﺖ ﻣﻦ ﺍﻟﺒﻴﻮﺕ ﺍﻟﻌﻠﻮﺑﺔ ﺑﺘﺮﱘ،
ﻭﻛﺎﻧﺖ ﻭﺍﻟﺪﺓ ﺍﻟﺴﻴﺪ ﻋﻠﻮﻯ ،ﺍﻟﺸﺮﻳﻔﺔ "ﺳﻠﻤﻰ" ،ﻭﻫﻰ ﻣﻦ ﺃﻫﻞ ﺍﻟﻮﻻﻳﺔ ﻭﺍﳌﻌﺮﻓﺔ.
ﻭﻳﺮﻭﻯ ﻋﻦ ﺍﻟﺴﻴﺪ ﻋﻠﻮﻯ ﺑﻦ ﳏﻤﺪ ﺍﳊﺪﺍﺩ ،ﺃﻧﻪ ﺯﺍﺭ ﰲ ﻳﻮﻡ ﻣﻦ ﺍﻷﻳﺎﻡ ﺍﻹﻣﺎﻡ
ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﳊﺒﺸﻰ ﻭﺫﻟﻚ ﻗﺒﻞ ﺃﻥ ﻳﺘﺰﻭﺝ ،ﺳﺄﻟﻪ ﺍﻟﺪﻋﺎﺀ ،ﻓﻘﺎﻝ ﺍﻟﺴﻴﺪ
"ﺃﻭﻻﺩﻙ ﺃﻭﻻﺩﻧﺎ ﻓﻴﻬﻢ ﺍﻟﱪﻛﺔ" .ﰒ ﺃﻥ ﺍﻟﺴﻴﺪ ﻋﻠﻮﻯ ﺗﺰﻭﺝ ﺣﻔﻴﺪﺓ ﺍﻟﺴﻴﺪ
ﺍﳊﺒﺸﻰ ،ﻭﻛﺎﻥ ﺇﲰﻬﺎ "ﺳﻠﻤﻰ" ﻛﺈﺳﻢ ﻭﺍﻟﺪﺗﻪ ،ﻭﻛﺎﻧﺖ ﻣﻦ ﺍﻟﺼﺎﳊﺎﺕ ،ﻓﻮﻟﺪﺕ
ﻟﻪ ﻣﻦ ﺍﻟﺒﻨﲔ ﻭﺍﻟﺒﻨﺎﺕ ،ﻭﻣﻨﻬﻢ ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﷲ ﺍﳊﺪﺍﺩ .ﻭﻗﺎﻝ ﺍﻟﺴﻴﺪ ﻋﻠﻮﻯ "ﻣﺎ
26
ﻋﺮﻓﺖ ﺇﺷﺎﺭﺓ ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺒﺸﻰ ﺇﻻ ﺑﻌﺪ ﻭﺟﻮﺩ ﻭﻟﺪﻯ ﻋﺒﺪ ﺍﷲ ﺍﳊﺪﺍﺩ ﳌﺎ
ﺭﺃﻳﺖ ﻣﻦ ﳐﺎﻳﻞ ﺍﻟﻮﻻﻳﺔ ﻭﻇﻬﻮﺭ ﺍﻟﻨﺠﺎﺑﺔ".
ﺃ.
10
ﻣﻮﻟﺪﻩ ﻭﻧﺸﺄﺗﻪ
ﻭﻗﺪ ﻭﻟﺪ ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﷲ ﺍﳊﺪﺍﺩ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ﺑﺎﻟﺴﺒﲑ ﻣﻦ ﺿﻮﺍﺣﻰ
ﻣﺪﻳﻨﺔ ﺗﺮﱘ ﲝﻀﺮﻣﻮﺕ ﻟﻴﻠﺔ ﺍﻹﺛﻨﲔ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﺍﳋﺎﻣﺲ ﻣﻦ ﺻﻔﺮ ﺍﳋﲑ ﻋﺎﻡ
1044ﻫﺠﺮﻳﺔ.
11
ﻭﳌﺎ ﺑﻠﻎ ﻣﻦ ﺍﻟﻌﻤﺮ ﳓﻮ ﺃﺭﺑﻊ ﺳﻨﻮﺍﺕ ،ﺃﺻﻴﺐ ﲟﺮﺽ
ﺍﳉﺪﺭﻯ ﻓﺄﺩﻯ ﺫﻟﻚ ﺇﱃ ﻓﻘﺪﺍﻧﻪ ﺍﻟﺒﺼﺮ .ﻓﻮﻋﻀﻪ ﺍﷲ ﻋﻨﻪ ﺑﻨﻮﺭ ﺍﻟﺒﺼﲑﺓ ﻭﺟﺪ
ﻭﺍﺟﺘﻬﺪ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻨﺎﻓﻌﺔ ﻭﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﱃ ﺃﻥ ﺃﲤﻪ ﰲ ﺳﻨﺔ
ﺍﻟﺴﺎﺑﻊ ،ﻓﺼﻠﻰ ﻣﺎﺋﺔ ﺃﻭ ﻣﺎﺋﱴ ﺭﻛﻌﺔ ﰲ ﻣﺴﺠﺪ ﺗﺮﱘ ﺷﺎﻛﺮﺍ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ
ﻧﻌﻤﻪ ﺍﻟﻮﺍﻓﺮﺓ ﺇﻳﺎﻩ ﻭﺍﺑﺘﻐﺎﺀ ﺇﱃ ﻣﺮﺿﺎﺗﻪ .ﻭﻫﻮ ﳚﺎﻫﺪ ﻧﻔﺴﻪ ﳎﺎﻫﺪﺓ ﻳﻌﺘﻘﺪ ﻋﻠﻰ
ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ :ﻭﺍﻟﺬﻳﻦ ﺟﺎﻫﺪﻭﺍ ﻓﻴﻨﺎ ﻟﻨﻬﺪﻳﻨﻬﻢ ﺳﺒﻠﻨﺎ ﻭﺇﻥ ﺍﷲ ﳌﻊ ﺍﶈﺴﻨﲔ
)ﺍﻟﻌﻨﻜﺒﻮﺕ 29؛ .(69ﻓﻴﻠﺒﺲ ﺍﻟﻠﺒﺲ ﺍﳋﺸﻦ ﻭﺍﻟﺼﻮﻡ ﺣﱴ ﻳﺒﻜﻰ ﺃﺑﻮﺍﻩ ﳏﺰﻧﲔ
ﺇﻟﻴﻪ ،ﻭﻫﻮ ﻳﻘﻮﻝ" :ﺃﻧﺎ ﻓﻘﲑ ﺇﱃ ﺍﷲ ﻭﺇﱃ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻭﺍﻟﻄﺎﻋﺔ ﺗﻨﻔﻌﲏ ﻭﺍﳌﻌﺼﻴﺔ
10ﻣﺼﻄﻔﻰ ﺣﺴﻦ ﺍﻟﺒﺪﻭﻯ ،ﺍﻹﻣﺎﻡ ﺍﳊﺪﺍﺩ) ،ﺣﻀﺮﻣﻮﺕ :ﺩﺍﺭ ﺍﳊﺎﻭﻯ ،(1993 ،ﺹ . 39
11ﺍﳊﺎﻣﺪ ﺍﳊﺴﲔ ،ﺍﻹﻣﺎﻡ ﻋﺒﺪﺍﷲ ﺍﳊﺪﺍﺩ) ،ﺑﻨﺪﻭﻧﻎ :ﻓﻮﺳﺘﺎﻙ ﻫﺪﺍﻳﺔ ،(1999 ،ﺹ .60
27
ﺗﻀﺮﱐ ،ﺑﺬﻟﻚ ﺃﺧﱪﱐ ﺭﰊ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻌﺰﻳﺰ ﻋﻠﻰ ﻟﺴﺎﻥ ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ
ﻭﺳﻠﻢ".
ﻭﻛﺎﻥ ﺭﲪﻪ ﺍﷲ ﻣﻘﺒﻼ ﻋﻠﻰ ﻣﻮﻻﻩ ،ﻻ ﳝﻨﻌﻪ ﻋﻦ ﺍﺷﺘﻐﺎﻟﻪ ﺑﺘﺤﺮﻳﺮ ﺍﻟﻌﻠﻮﻡ
ﻭﺑﺜﻬﺎ ﻭﻧﻔﻊ ﺍﻟﻄﻼﺏ ،ﻛﺜﲑ ﺍﻟﻌﺒﺎﺩﺓ ﻻ ﲤﺮ ﻋﻠﻴﻪ ﺳﺎﻋﺔ ﺇﻻ ﰲ ﻃﺎﻋﺔ ﺭﺑﻪ ﺣﺮﻳﺺ
ﺍﻻﺗﺒﺎﻉ ﻋﻠﻰ ﺍﻻﻗﺘﺪﺍﺀ ﲜﺪﻩ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ،ﺍﻟﻘﺮﺁﻥ ﺃﻣﺎﻣﻪ ﻭﺇﻣﺎﻣﻪ ،ﻛﺜﲑ
ﺍﻟﺬﻛﺮ ﻳﺘﻠﻮ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ﰲ ﻛﻞ ﻓﺘﺮﺓ ﺳﺒﻌﲔ ﺃﻟﻔﺎ ،ﻣﺪﺍﻭﻣﺎ ﻋﻠﻰ ﺍﻟﺼﻼﺓ
ﺑﺎﳉﻤﺎﻋﺔ ،ﻳﺘﺤﻤﻞ ﺍﳌﺸﺎﻕ ﰲ ﺭﺿﻰ ﻣﻮﻻﻩ ،ﺍﺳﺘﻮﻟﺖ ﻋﻠﻴﻪ ﳏﺒﺔ ﺍﷲ ﻛﻤﺎ ﻗﺎﻝ ﰲ
ﺑﻌﺾ ﻗﺼﺎﺋﺪﻩ:
ﻣﺎ ﻣﻨﺎﺋﻲ ﻭﺑﻐﻴﱴ ﻏﲑ ﻗﺮﰊ ﻣﻦ ﺍﻹﻟﻪ
ﻛﻲ ﺃﻓﻮﺯ ﺑﻨﻈﺮﺓ ﻳﻮﻡ ﺃﺣﻈﻲ ﲟﻠﺘﻔﺎﻩ
12
ﻭﻛﺎﻥ ﺍﻹﻣﺎﻡ ﺍﳊﺪﺍﺩ ﰲ ﺻﻐﺮﻩ ﱂ ﳝﻨﻌﻪ ﺍﻧﺸﻐﺎﻟﻪ ﺑﺮﺑﻪ ﻣﻦ ﺍﻟﻠﻌﺐ ﻣﻊ ﺍﻟﺼﺒﻴﺎﻥ
ﰲ ﺍﻷﺣﻴﺎﻥ ،ﻛﻤﺎ ﻫﻰ ﻃﺒﻴﻌﺔ ﻣﻦ ﻛﺎﻥ ﰲ ﺫﻟﻚ ﺍﻟﺴﻦ ،ﻭﻛﺎﻥ ﺇﺫﺍ ﺫﻛﺮ ﺃﺣﻮﺍﻝ
ﺍﻟﺼﺒﺎ ﻳﻄﻨﺐ ﰲ ﺍﻟﻜﻼﻡ ﻭﻳﺘﻌﺠﺐ ﻣﻦ ﺗﻠﻚ ﺍﳊﺎﻝ .ﻭﺫﻛﺮ ﻳﻮﻣﺎ ﻛﻴﻒ ﺃﻧﻪ ﻗﺬﻑ
12ﺃﲪﺪ ﺑﻦ ﺯﻳﻦ ﺍﳊﺒﺸﻰ ﺑﺎﻋﻠﻮﻯ ،ﺷﺮﺡ ﺍﻟﻌﻴﻨﻴﺔ) ،ﺳﻨﻐﺎﻓﻮﺭﺓ :ﻛﺮﺟﺎﻯ ﺍﶈﺪﻭﺩﺓ ،(1997 ،ﺹ
.43
28
ﺷﺠﺮﺓ ﺳﺪﺭ ﲝﺠﺮ ،ﻓﻮﻗﻊ ﺍﳊﺠﺮ ﰲ ﺭﺃﺱ ﺃﺧﻴﻪ ﺍﳊﺎﻣﺪ ،ﻓﺄﺩﻣﺎﻩ ،ﰒ ﺃﻥ ﺃﺧﺎﻩ ﻣﺮ
ﻋﻠﻴﻪ ﺑﻌﺪ ﺍﳌﻐﺮﺏ ﻭﻧﺎﺩﺍﻩ ،ﻭﻫﻮ ﰲ ﺩﺭﺱ ،ﻓﻠﻤﺎ ﺗﺄﺧﺮ ﻋﻠﻴﻪ ﻗﺬﻓﻪ ﲝﺠﺮ ﻓﺄﺻﺎﺑﻪ
ﻓﻬﺮﺏ ﻓﺘﺒﻌﻪ ﺍﻟﺼﺒﻴﻌﺔ ﺣﱴ ﳊﻘﻮﻩ .ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﷲ ﺑﻌﺪ ﺫﻛﺮﻩ ﻟﺘﻠﻚ ﺍﻟﻮﺍﻗﻌﺔ
" ....ﺳﺒﺤﺎﻥ ﺍﷲ ﻣﺎ ﺃﺣﻠﻰ ﺍﻟﺼﺒﺎ ﻭﻣﺎ ﻭﺍﻻﻩ ﻣﻦ ﺍﻟﺸﺒﺎﺏ ،".....ﰒ ﻗﺎﻝ
"ﻭﻛﻨﺖ ﰲ ﺃﻳﺎﻡ ﺍﻟﺼﺒﺎ ﻻ ﺃﺗﻌﺎﻣﻞ ﻣﻌﺎﻣﻠﺔ ﻣﻦ ﻻﻳﺸﻮﻑ ،ﻭﻻ ﰲ ﻣﺸﻰ ﻭﻻ ﰲ
ﻟﻌﺐ "....ﻭﻗﺪ ﲰﻊ ﺍﻹﻣﺎﻡ ﰲ ﺃﺣﺪ ﳎﺎﻟﺴﻪ ﺻﻮﺕ ﺻﱮ ﻳﺘﻨﺤﻨﺢ ،ﺳﻨﻪ ﳓﻮ ﺍﺛﻨﱴ
ﻋﺸﺮﺓ ﺳﻨﺔ ،ﻓﻘﺎﻝ :ﻣﻦ ﻫﺬﺍ ﺍﻟﺼﻐﲑ؟ ﻓﺄﺧﱪ ﺑﻪ ﻭﺑﺄﺑﻴﻪ ،ﻭﻛﺎﻥ ﺣﺎﺿﺮﺍ ،ﻓﻘﺎﻝ ﻟﻪ:
ﱂ ﺗﺮﻛﺘﻪ ﺟﺎﻟﺴﺎ ﻫﻨﺎ ،ﻭﱂ ﺗﺘﺮﻛﻪ ﻳﺮﻭﺡ ﻭﻳﻠﻌﺐ ﻣﻊ ﺍﻟﺼﺒﻴﺎﻥ؟ ﻓﻘﺎﻝ ﻟﻪ :ﻧﺮﻳﺪﻩ
ﻳﺴﺘﻐﻨﻢ ﺍﳊﻀﻮﺭ ﰲ ﳎﻠﺴﻜﻢ .ﻓﻘﺎﻝ :ﺃﻧﺖ ﺍﺳﺘﻐﻨﻢ ﻋﻨﻪ ﻭﺍﺗﺮﻛﻪ ﻳﻠﻌﺐ ﺍﻵﻥ ،ﻭﺇﻻ
ﺭﺟﻊ ﻳﻄﻠﺐ ﺍﻟﻠﻌﺐ ﰲ ﻏﲑ ﻭﻗﺘﻪ .ﻭﺣﻴﺚ ﻻ ﻳﻨﺒﻐﻰ ﻟﻪ ﺫﻟﻚ.
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ﻭﻗﺪ ﺗﺄﺩﺏ ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﷲ ﺍﳊﺪﺍﺩ ﻋﻠﻰ ﺃﺑﻴﻪ ،ﻭﺍﺟﺘﻬﺪ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ،
ﻓﻘﺮﺃ ﻋﻠﻰ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ،ﻭﺃﺧﺬ ﻣﻦ ﻛﻞ ﻋﻠﻢ ﻛﻔﺎﻳﺘﻪ .ﻭﻋﻦ ﺑﺪﺍﻳﺎﺗﻪ ﰲ
ﻃﻠﺐ ﺍﻟﻌﻠﻢ ،ﺑﻘﻮﻝ ﺍﻹﻣﺎﻡ ﺍﳊﺪﺍﺩ) :ﺑﻌﺪ ﺃﻥ ﺧﺘﻤﺖ ﺍﻟﻘﺮﺁﻥ ﻗﺎﻝ ﱄ ﻭﺍﻟﺪﻱ ﺍﻗﺮﺃ
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ﻣﺼﻄﻔﻰ ﺣﺴﻦ ﺍﻟﺒﺪﻭﻯ ،ﺍﻹﻣﺎﻡ ﺍﳊﺪﺍﺩ ،ﺹ .40
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ﰲ ﺍﻟﻔﻘﻪ ،ﻭﻋﻨﺪﻧﺎ ﻧﺴﺨﺔ ﺻﺤﻴﺤﺔ ﻣﻠﻴﺤﺔ ﻣﻦ ﺍﻹﺭﺷﺎﺩ ﲢﻔﻆ ﻓﻴﻬﺎ ..ﻭﻛﺎﻥ ﻣﻌﻲ
ﻃﺮﻑ ﻣﻦ ﻋﺒﺎﺩﺓ ﻭﻟﻜﻨﻬﺎ ﻋﻠﻰ ﻗﺪﺭﻫﺎ ..ﻭﻛﺎﻧﺖ ﺳﲎ ﺇﺫ ﺫﺍﻙ ﺩﻭﻥ ﲬﺲ ﻋﺸﺮﺓ
ﺳﻨﺔ ،ﻭﻛﻨﺖ ﺃﺟﺎﻟﺲ ﺍﻟﺴﻴﺪ "ﺳﻬﻞ ﺍﻟﻜﺒﺶ" ،ﻭﻛﺎﻥ ﻛﺜﲑﺍ ﻣﺎ ﺍﲰﻌﻪ ﻳﺬﻡ ﺍﻟﻔﻘﻴﻪ
ﻭﺃﻫﻠﻪ ،ﻭﻳﻨﻜﺮ ﻋﻠﻰ ﻧﺎﺱ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﻭﻳﺬﻣﻬﻢ ،ﺣﱴ ﺍﻟﺸﻴﺦ "ﺍﺑﻦ ﺍﳊﺠﺮ" .ﻓﻘﻠﺖ
ﻟﻮﺍﻟﺪﻱ ﻣﺎ ﺃﺭﻳﺪ ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﺍﻟﻔﻘﻪ ،ﻓﺈﻥ ﺭﺟﻼ ﻣﻦ ﺍﻟﺴﺎﺩﺓ ﻳﺬﻡ ﺍﻟﻔﻘﻪ ﻭﺃﻫﻠﻪ ،ﻓﻘﺎﻝ:
ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﻳﻐﺘﲎ ﻋﻦ ﺍﻟﻔﻘﻪ ،ﻭﻻ ﻋﺬﺭ ﻟﻪ ﻣﻨﻪ .ﻓﻘﻠﺖ :ﺃﺭﻳﺪ ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﺍﻟﺒﺪﺍﻳﺔ،
ﻗﺎﻝ :ﻣﻠﻴﺢ ،ﻭﻋﻨﺪﻧﺎ ﺃﻳﻀﺎ ﻣﻨﻬﺎ ﻧﺴﺨﺔ ﻣﻠﻴﺤﺔ .ﻭﻋﺰﻣﺖ ﻋﻠﻰ ﺣﻔﻈﻬﺎ ﻓﺤﻔﻈﲏ
ﺍﻟﻮﺍﻟﺪ ﺣﻴﻨﺌﺬ ﻣﻦ ﺃﻭﳍﺎ ﺇﱃ ﻗﻮﻟﻪ "ﻭﻫﺎ ﺃﻧﺎ ﻣﺸﲑ ﻋﻠﻴﻚ ."...ﻭﻛﺎﻥ ﺍﻟﻔﻘﻴﻪ ﺑﺎﺟﺒﲑ
ﻳﻘﺮﺉ ﰲ ﺍﻟﻨﻮﻳﺪﺭﺓ ،ﻭﻳﻘﺮﺃ ﻋﻠﻴﻪ ﻛﺜﲑ ﻣﻦ ﺍﻟﺴﺎﺩﺓ ﻭﻏﲑﻩ .ﻓﺮﺣﺖ ﺇﱃ ﻋﻨﺪﻩ
ﻭﺣﻀﺮﺕ ﳎﻠﺴﻪ ﻭﺗﻘﺪﻣﺖ ﻟﻺﺳﺘﺌﺬﺍﻥ ﰲ ﺍﻟﻘﺮﺍﺀﺓ ،ﻭﻣﺮﺍﺩﻱ ﺃﻥ ﺃﺳﺘﺎﺫﺗﻪ ﰲ
ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﻣﺮﺓ ﺃﺧﺮﻯ ،ﻓﺄﺗﻴﺘﻪ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﱏ ،ﻭﻗﻠﺖ :ﺃﺭﻳﺪ ﺃﻥ ﺃﲢﻔﻆ ﰲ ﺍﻟﺒﺪﺍﻳﺔ،
ﻭﺃﻗﺮﺃ ﻋﻠﻴﻚ ﻓﻴﻬﺎ .ﻓﻘﺎﻝ :ﺇﻥ ﺣﻔﻆ ﺍﻟﺒﺪﺍﻳﺔ ﻋﺴﺮ ،ﻭﻋﻨﺪﻧﺎ ﻧﺎﺱ ﻳﻘﺮﺀﻭﻥ ﻓﻴﻬﺎ،
ﻓﺎﺳﺘﻤﻊ ﻋﻠﻴﻬﻢ ﺣﲔ ﻳﻘﺮﺀﻭﻥ ،ﻭﲢﻔﻆ ﰲ ﺍﻹﺷﺎﺭﺓ .ﻓﻮﺍﻗﻔﺖ ﺇﺷﺎﺭﺗﻪ ﺇﺷﺎﺭﺓ
ﺍﻟﻮﺍﻟﺪ ،ﻓﻘﻠﺖ ،ﺍﻹﺭﺷﺎﺩ ﺣﻔﻈﻪ ﻋﺴﺮ ،ﻓﻜﻴﻒ ﺃﲢﻔﻈﻪ ؟ ،ﻓﻘﺎﻝ :ﲣﻞ ﻣﻦ ﳛﻔﻈﻚ
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ﻭﻳﺴﺘﻤﻊ ﻋﻠﻴﻚ ﻓﻴﻪ .ﻓﺄﺟﺒﺘﻪ ﻟﺬﻟﻚ ﳌﻮﺍﻓﻘﺔ ﺇﺷﺎﺭﺗﻪ ﺇﺷﺎﺭﺓ ﺍﻟﻮﺍﻟﺪ ،ﻟﻘﻨﲏ ﺗﻠﻚ
ﺍﻟﺴﺎﻋﺔ ﻣﻦ ﺃﻭﻝ ﺍﻹﺭﺷﺎﺩ ﻗﻮﻟﻪ" :ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻯ ﻻ ﲢﺼﻰ ﻣﻮﺍﻫﺒﻪ ،ﻭﻻ ﺗﻨﻔﺬ
ﻋﺠﺎﺋﺒﻪ ﻭﻻ ﲢﺼﻰ ﻟﻪ ﻣﻨﻦ ،ﻭﻻ ﲣﺘﺺ ﺑﺰﻣﻦ ﺩﻭﻥ ﺯﻣﻦ ،"...ﻓﺨﺮﺟﺖ ﻣﻦ
ﻋﻨﺪﻩ ﻭﻗﺪ ﺣﻔﻈﺖ ﺫﻟﻚ .ﻓﻤﺎ ﺯﻟﺖ ﺃﺳﺘﻤﻊ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻳﻘﺮﺀﻭﻥ ﰲ ﺍﻟﺒﺪﺍﻳﺔ،
ﻭﺃﲢﻔﻆ ﻋﻨﺪﻩ ﻣﻦ ﺍﻹﺭﺷﺎﺩ ﺇﱃ ﺃﻥ ﻭﺻﻠﺖ ﺇﱃ ﳏﺮﻣﺎﺕ ﺍﻹﺣﺮﺍﻡ ،ﰒ ﺃﻥ ﺍﻟﺴﻴﺪ
ﺃﺑﺎ ﺑﻜﺮ ﺑﻠﻔﻘﻴﻪ ﻋﺰﻡ ﺇﱃ ﺍﳍﻨﺪ ﻭﺯﻳﻦ ﻟﻠﻔﻘﻴﻪ ﺑﺎﺟﺒﲑ ﺍﳌﺴﲑ ﻣﻌﻪ ﻭﺃﻧﻪ ﻗﺎﺋﻢ ﻟﻪ ﺑﻜﻞ
ﻣﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ،ﻓﺴﺎﻓﺮ ﻣﻌﻪ .(...
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ﻟﻘﺪ ﻧﺸﺄ ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﷲ ﻧﺸﺄﺓ ﺍﻟﻨﺠﺒﺎﺀ ﻣﻦ ﺍﻟﺴﺎﺩﺓ ،ﻭﺍﺟﺘﻤﻊ ﻟﻪ ﻣﻦ ﻋﻮﺍﻣﻞ
ﺍﻟﻔﻼﺡ ﺍﻟﻮﺭﺍﺛﺔ ﺍﻟﺴﺎﺭﻳﺔ ﰲ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ،ﻭﺍﻟﺒﻴﺌﺔ ﺍﳌﻨﺎﺳﺒﺔ ،ﺍﻟﱴ ﲤﻜﻦ ﻫﺬﻩ ﺍﻟﻮﺭﺍﺛﺔ
ﻣﻦ ﺇﺗﻴﺎﻥ ﲦﺎﺭﻫﺎ .ﻭﻛﺎﻥ ﻟﻺﻣﺎﻡ ﻋﺒﺪ ﺍﷲ ﺃﺻﺪﻗﺎﺀ ﻃﻔﻮﻟﺔ ،ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﺷﺎﻛﻠﺘﻪ،
ﻭﻣﺎ ﻛﺎﻥ ﻟﲑﺗﻀﻴﻬﻢ ﻟﻨﻔﺴﻪ ﺃﺻﺤﺎﺑﺎ ﻭﺃﺧﻼﺀ ﺇﻻ ﺇﻥ ﻛﺎﻧﻮﺍ ﻛﺬﻟﻚ .ﻭﰲ ﺍﳋﱪ
"ﺍﳌﺮﺀ ﺩﻳﻦ ﺧﻠﻴﻠﻪ ﻓﻠﻴﻨﻈﺮ ﺃﺣﺪﻛﻢ ﲞﺎﻟﻞ" .ﻓﻌﺠﺒﺎ ﻟﺼﺒﻴﺔ ﺃﻋﺮﺿﻮﺍ ﻋﻦ ﺍﻟﻠﻌﺐ
ﻭﺍﻟﻠﻬﻮ ﻭﺍﻟﻌﺒﺚ ،ﻭﺍﺷﺘﻐﻠﻮﺍ ﲝﻔﻆ ﺍﻟﻘﺮﺁﻥ ،ﻭﳎﺎﻫﺪﺓ ﺍﻟﻨﻔﺲ ،ﻭﻃﻠﺐ ﺍﻟﻌﻠﻢ! ﻋﺠﺒﺎ
14ﻣﺼﻄﻔﻰ ﺣﺴﻦ ﺍﻟﺒﺪﻭﻯ ،ﺍﻹﻣﺎﻡ ﺍﳊﺪﺍﺩ ،ﺹ .41
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ﻟﺼﺒﻴﺔ ﻋﻠﻤﻮﺍ ﺃﻢ ﱂ ﳜﻠﻘﻮﺍ ﺇﻻ ﷲ ،ﻓﻄﻠﺒﻮﻩ ،ﻭﱂ ﻳﻄﻠﺒﻮﺍ ﻏﲑﻩ ،ﻭﱂ ﻳﻠﺘﻔﺘﻮﺍ
ﻟﺴﻮﺍﻩ.
ﻭﻛﺎﻥ ﻣﻦ ﻫﺆﻻﺀ ﺍﻷﺻﺪﻗﺎﺀ ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺑﻠﻔﻘﻴﻪ 15،ﻭﻛﺎﻥ
ﳜﺮﺝ ﻣﻊ ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﷲ ﺇﱃ ﺍﻷﺩﻭﻳﺔ ﺍﶈﻴﻄﺔ ﺑﺘﺮﱘ ،ﻳﺘﺪﺍﺭﺳﻮﻥ ﺍﻟﻘﺮﺁﻥ ،ﻓﻴﻘﺮﺃ
ﺍﻟﺴﻴﺪ ﺑﻠﻔﻘﻴﻪ ﺭﺑﻊ ﺟﺰﺀ ،ﰒ ﻳﻌﻴﺪﻩ ﺑﺎﻟﻐﻴﺐ ،ﰒ ﻳﻌﻴﺪﻩ ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﷲ ﺑﻌﺪﻩ،
ﻭﻛﺬﻟﻚ ﻛﺎﻧﺎ ﻳﻘﺮﺀﺍﻥ ﰲ ﺍﻟﻔﻘﻪ ،ﻭﻛﺎﻧﺎ ﺑﻌﺪ ﺧﺮﻭﺟﻬﻤﺎ ﻣﻦ ﺩﺭﺱ ﺍﻟﻘﺮﺁﻥ ﻭﻗﺖ
ﺍﻟﻀﺤﻰ ،ﻳﺪﺧﻼﻥ ﺑﻌﺾ ﺍﳌﺴﺎﺟﺪ ﻓﻴﺼﻠﻴﺎﻥ ﻣﺎﺋﺔ ﺃﻭ ﻣﺎﺋﱴ ﺭﻛﻌﺔ ،ﰒ ﻳﻄﻠﺐ
ﺍﻹﻣﺎﻡ ﺍﳊﺪﺍﺩ ﻣﻦ ﺭﺑﻪ ﺃﻥ ﻳﺒﻠﻐﻪ ﻣﻘﺎﻡ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰉ ﺑﻜﺮ ﺍﻟﻌﻴﺪﺭﻭﺱ،
ﻭﻳﻄﻠﺐ ﺍﻟﺴﻴﺪ ﺑﻠﻔﻘﻴﻪ ﻣﻘﺎﻡ ﺟﺪﻩ ﺍﻟﻌﺎﺭﻑ ﻭﺍﻟﻜﺒﲑ ﺍﻟﺴﻴﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ
ﺻﺎﺣﺐ ﺍﻟﺸﺒﻴﻜﺔ.
ﻭﱂ ﻳﺰﻝ ﺍﻟﺴﻴﺪ ﻋﺒﺪ ﺍﷲ ﺑﻠﻔﻘﻴﻪ ،ﻓﻴﻤﺎ ﺑﻌﺪ ،ﻳﻘﻮﻝ ﻋﻦ ﻫﺬﻩ
ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﶈﺴﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ
ﺇﻋﺪﺍﺩ:
ﳏﻤﺪ ﺇﺣﺴﺎﻥ ﺍﻟﺪﻳﻦ
ﺭﻗﻢ ﺍﻟﺘﺴﺠﻴﻞ104021000741 :
ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺎ ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ
ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ
ﺟﺎﻛﺮﺗﺎ
2009ﻡ 1430/.ﻫـ.
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ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﻌﻴﻨﻴﺔ ﻟﻠﺤﺒﻴﺐ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ
ﺍﶈﺴﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ
ﲝﺚ ﲢﻠﻴﻠﻲ ﻣﻘﺪﻡ ﻟﻜﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ
ﻟﺘﻜﻤﻠﺔ ﺷﺮﻭﻁ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺩﺭﺟﺔ ﺍﳉﺎﻣﻌﻴﺔ ﺍﻷﻭﱃ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺎ
ﺇﻋﺪﺍﺩ:
ﳏﻤﺪ ﺇﺣﺴﺎﻥ ﺍﻟﺪﻳﻦ
ﺭﻗﻢ ﺍﻟﺘﺴﺠﻴﻞ104021000741 :
ﲢﺖ ﺇﺷﺮﺍﻑ
) ﺍﻟﺪﻛﺘﻮﺭ ﺃ.ﻡ .ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﳌﺎﺟﺴﺘﲑ (
ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺎ ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ
ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ
ﺟﺎﻛﺮﺗﺎ
2009ﻡ 1430/.ﻫـ.
3
ﻗﺮﺍﺭ ﳉﻨﺔ ﺍﳌﻨﺎﻗﺸﺔ ﻭﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﺒﺤﺚ
ﲤﺖ ﻣﻨﺎﻗﺸﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻭﻋﻨﻮﺍﻧﻪ " :ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﻌﻴﻨﻴﺔ ﻟﻠﺤﺒﻴﺐ ﻋﺒﺪﺍﷲ ﺑﻦ
ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﶈﺴﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ" ﺃﻣﺎﻡ ﳉﻨﺔ ﺍﳌﻨﺎﻗﺸﺔ ﻭﺍﳊﻜﻢ ﺑﻜﻠﻴﺔ
ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ – ﺟﺎﻛﺮﺗﺎ،
ﰲ 24ﻳﻮﱏ 2009ﻡ ﺍﳌﻮﺍﻓﻖ 1ﺭﺟﺐ 1430ھـ .ﻭﻗﺪ ﰎ ﻗﺒﻮﻟﻪ ﺷﺮﻃﺎ
( S.Sﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺍﻟﺪﺭﺟﺔ ﺍﳉﺎﻣﻌﻴﺔ ﺍﻷﻭﱃ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺎ ).
ﺟﺎﻛﺮﺗﺎ 24ﻳﻮﱏ 2009ﻡ.
1ﺭﺟﺐ 1430ھـ.
ﳉﻨﺔ ﺍﳌﻨﺎﻗﺸﺔ ﻭﺍﳊﻜﻢ
ﺭﺋﻴﺲ ﺍﻟﻠﺠﻨﺔ ﻭﻋﻀﻮ
ﺳﻜﺮﻳﺘﲑ ﺍﻟﻠﺠﻨﺔ ﻭﻋﻀﻮ
ﺍﳌﺎﺟﺴﺘﲑ( )ﺍﻟﺪﻛﺘﻮﺭﺍﻧﺪﻭﺱ ﺃﺩﺍﻧﺞ ﺃﺳﺪﺭﻱ
)ﺍﻟﺪﻛﺘﻮﺭ ﺯﺑﲑ ﺍﳌﺎﺟﺴﺘﲑ(
19590510 199903 1001ﺭﻗﻢ ﺍﻟﺘﻮﻇﻴﻒ:
19731231 199903 1ﺭﻗﻢ ﺍﻟﺘﻮﻇﻴﻒ:
012
ﺍﻷﻋﻀﺎﺀ
ﺍﳌﻨﺎﻗﺶ
)ﺍﻟﺪﻛﺘﻮﺭﺍﻧﺪﻭﺱ ﺃﺩﺍﻧﺞ ﺃﺳﺪﺭﻱ(
ﺍﳌﺸﺮﻑ
ﺍﻟﺪﻛﺘﻮﺭ ﺃ.ﻡ .ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﳌﺎﺟﺴﺘﲑ ( )
19590510 199903ﺭﻗﻢ ﺍﻟﺘﻮﻇﻴﻒ19500412 197703 1 001 :ﺭﻗﻢ ﺍﻟﺘﻮﻇﻴﻒ:
1001
4
ﺗﺼﺮﻳﺢ ﺍﻟﺒﺎﺣﺚ
ﰲ ﻫﺬﻩ ﺍﳌﻨﺎﺳﺒﺔ ﺻﺮﺣﺖ ﺑﺄﻥ:
.1ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻛﺘﺒﺘﻪ ﺑﻨﻔﺴﻲ ﻟﺘﻜﻤﻠﺔ ﺍﻟﺸﺮﻭﻁ ﻟﻠﺤﺼﻮﻝ ﻋﻠـﻰ ﺍﻟﺪﺭﺟـﺔ
ﺍﳉﺎﻣﻌﻴﺔ ﺍﻷﻭﱃ ﲜﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ – ﺟﺎﻛﺮﺗﺎ
.2ﻛﻞ ﺍﳌﺮﺍﺟﻊ ﺍﻟﱴ ﺍﺳﺘﻌﻤﻠﺘﻬﺎ ﰲ ﻛﺘﺎﺑﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻗﺪ ﻭﺿﻌﺘﻬﺎ ﺣﺴـﺐ
ﺍﻟﻘﺮﺍﺭﺍﺕ ﺍﳌﻮﺟﻮﺩﺓ ﲜﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳـﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴـﺔ –
ﺟﺎﻛﺮﺗﺎ
.3ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺒﺤﺚ ﻣﻦ ﻏﲑ ﺇﻋﺪﺍﺩﻱ ﻭﺗﻮﺟﺪ ﻓﻴﻪ ﺍﻧﺘﺤﺎﻝ ﻵﺭﺍﺀ ﺍﻟﻐـﲑ ﺩﻭﻥ
ﺫﻛﺮﻩ ﻓﺄﺳﺘﻌﺪ ﺃﻥ ﺃﺳﺘﻠﻢ ﻛﻞ ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﱴ ﻗﺮﺭﺎ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ
ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ – ﺟﺎﻛﺮﺗﺎ
ﺟﺎﻛﺮﺗﺎ 24 ،ﻳﻮﱏ 2009ﻡ.
1ﺭﺟﺐ 1430ھـ.
ﳏﻤﺪ ﺇﺣﺴﺎﻥ ﺍﻟﺪﻳﻦ
5
ﲡﺮﻳﺪ
ﳏﻤﺪ ﺇﺣﺴﺎﻥ ﺍﻟﺪﻳﻦ :ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﻌﻴﻨﻴﺔ ﻟﻠﺤﺒﻴﺐ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ
ﺍﶈﺴﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ
ﺇﻥ ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﻌﻴﻨﻴﺔ ﻫﻲ ﺇﺣﺪﻯ ﻣﺆﻟﻔﺎﺕ ﺍﳊﺒﻴﺐ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ .ﻟﻘﺪ
ﻣﻠﻴﺊ ﺍﻟﻜﺘﺎﺏ ﺑﺎﻟﻨﺼﺎﺋﺢ ﻭﺍﻹﺭﺷﺎﺩﺍﺕ ﻭﺍﳌﺪﺍﺋﺢ ﻭﺍﻟﺼﻠﻮﺍﺕ ﻋﻠﻰ ﺧﲑ ﺍﻟﱪﻳﺎﺕ ﻛﺘﺐ
ﺑﺎﻷﺳﺎﻟﻴﺐ ﺍﻷﺩﺑﻴﺔ ﺍﳌﻤﺘﺎﺯﺓ ﺣﻴﺚ ﻛﺜﺮﺕ ﻓﻴﻪ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﺒﺪﻳﻌﻴﺔ ﺍﻟﺮﺍﺋﻌﺔ .ﻭﳍﺬﺍ ،ﺃﺭﺍﺩ
ﺍﻟﺒﺎﺣﺚ ﺃﻥ ﻳﺒﺤﺚ ﰱ ﺃﺣﺪ ﺟﻮﺍﻧﺐ ﺍﻷﺩﺏ ﻭﻫﻮ ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ ﰱ ﻛﺘﺎﺑﻪ ﺍﻟﺪﺭ ﺍﳌﻨﻈﻮﻡ ﻣﻦ
ﻗﺼﻴﺪﺗﻪ ﺍﻟﻌﻴﻨﻴﺔ ﺧﺼﻮﺻﺎ ﻭﻣﻦ ﺍﶈﺴﻨﺎﺕ ﺍﻟﻠﻔﻈﻴﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ ﻓﻴﻬﺎ.
ﻭﻣﻦ ﺧﻼﻝ ﺍﻟﺒﺤﺚ ﺳﻴﺤﺎﻭﻝ ﺍﻟﺒﺎﺣﺚ ﺃﻥ ﻳﺒﺤﺚ ﻋﻦ ﺍﻷﺳﺌﻠﺔ ﺍﻵﺗﻴﺔ :ﻣﻦ ﻫﻮ
ﺍﳊﺒﻴﺐ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ ؟ ،ﻭﻣﺎ ﺃﻧﻮﺍﻉ ﺍﶈﺴﻨﺎﺕ ﺍﻟﻠﻔﻈﻴﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ ﰱ ﻫﺬﻩ
ﺍﻟﻘﺼﻴﺪﺓ ؟ ،ﻭﺇﱃ ﺃﻱ ﻣﺪﻯ ﻳﺘﻌﺪﺩ ﻭﺟﻮﺩ ﺗﻠﻚ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﺒﺪﻳﻌﻴﺔ ﰱ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ؟ .ﺃﻣﺎ
ﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻟﺒﺤﺚ ﻓﻬﻮ ﺍﻟﻜﺸﻒ ﻋﻦ ﻋﻨﺎﺻﺮ ﺍﶈﺴﻨﺎﺕ ﺍﻟﻠﻔﻈﻴﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ ﰱ ﻫﺬﻩ
ﺍﻟﻘﺼﻴﺪﺓ ﻭﻣﻬﺎﺭﺓ ﺍﳊﺒﻴﺐ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ ﰱ ﻫﺬﺍ ﺍﺎﻝ؟ .ﻓﻠﻠﻮﺻﻮﻝ ﺇﱃ ﻫﺬﺍ
ﺍﻟﻐﺮﺽ ﺍﳌﻘﺼﻮﺩ ﻳﺴﺘﺨﺪﻡ ﺍﻟﺒﺎﺣﺚ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﻜﺘﺒﻴﺔ ﰱ ﲨﻊ ﻣﻮﺍﺩ ﺍﻟﺒﺤﺚ ﻭﲢﻠﻴﻠﻬﺎ ﲢﺖ
ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺒﺪﻳﻌﻴﺔ ﻣﻌﺘﻤﺪﺍ ﻋﻠﻰ ﻛﺘﺎﺏ "ﺩﻟﻴﻞ ﺍﻟﺒﺤﺚ ﺍﻟﺬﻯ ﺃﺻﺪﺭﻩ ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ
ﻭﺁﺩﺍﺎ".
6
ﺷﻜﺮ ﻭﺗﻘﺪﻳﺮ
ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻯ ﻋﲔ ﻷﻋﻴﺎﻥ ﺍﻷﻋﻴﺎﻥ ﻋﲔ ﻋﻴﺎﻥ ﺣﻖ ﺍﻟﻴﻘﲔ ،ﻭﻋﻠﻢ ﻣﻦ
ﻟﺪﻧﻪ ﻣﻦ ﲢﻘﻖ ﰱ ﻋﺒﺪﻳﺘﻪ ﻭﻋﺒﻮﺩﻳﺘﻪ ﻭﻋﺒﻮﺩﺗﻪ ﻣﻦ ﺍﻟﻌﺒﺎﺩ ﺍﳌﺨﻠﺼﲔ ،ﻭﺍﺧﺘﺺ ﻣﻦ
ﺍﺧﺘﺺ ﺑﺮﲪﺘﻪ ﺍﻟﻌﻨﺪﻳﺔ ﻭﱂ ﻳﻀﻊ ﺃﺟﺮ ﺍﶈﺴﻨﲔ ،ﺍﻟﺬﻳﻦ ﺇﺫﺍ ﺫﻛﺮ ﺍﷲ ﻭﺟﻠﺖ
ﻗﻠﻮﻢ ﻭﺇﺫﺍ ﺗﻠﻴﺖ ﻋﻠﻴﻬﻢ ﺁﻳﺎﺗﻪ ﺯﺍﺩﻢ ﺇﳝﺎﻧﺎ ﻭﻋﻠﻰ ﺭﻢ ﻳﺘﻮﻛﻠﻮﻥ ،ﺍﻟﺬﻳﻦ ﻳﻘﻴﻤﻮﻥ
ﺍﻟﺼﻼﺓ ﻭﳑﺎ ﺭﺯﻗﻨﺎﻫﻢ ﻳﻨﻔﻘﻮﻥ ،ﺃﻭﻟﺌﻚ ﻫﻢ ﺍﳌﺆﻣﻨﻮﻥ ﺣﻘﺎ ﳍﻢ ﺩﺭﺟﺎﺕ ﻋﻨﺪ ﺭﻢ
ﻭﻣﻐﻔﺮﺓ ﻭﺭﺯﻕ ﻛﺮﱘ.
ﺃﲪﺪ ﺍﻟﺒﺎﺣﺚ ﻛﻤﺎ ﻳﻨﺒﻐﻰ ﳉﻼﻝ ﻭﺟﻬﻪ ﻭﻟﻌﻈﻴﻢ ﺳﻠﻄﺎﻧﻪ ،ﻭﺃﺳﺒﺤﻪ ﻋﻠﻤﺎ
ﺑﺄﻧﻪ ﺍﳌﺴﺒﺢ ﻗﺒﻞ ﺍﻟﺘﺴﺒﻴﺢ ،ﻭﺍﳌﻨﺰﻩ ﻗﺒﻞ ﻋﻠﻢ ﺍﳌﻨﺰﻫﲔ ،ﻭﺍﻟﻘﺒﻞ ﻭﺍﻟﺒﻌﺪ ﻭﺍﳌﻨﺰﻩ ﻟﻪ ﰱ
ﻣﺮﺗﺒﺔ ﺇﻣﻜﺎﻢ ،ﻭﺃﻛﱪﻩ ﻳﻘﻴﻨﺎ ﺑﻜﱪﻳﺎﺋﻪ ،ﻭﺍﻟﻴﻘﲔ ﺑﺬﻟﻚ ﻣﻦ ﻓﻀﻠﻪ ﻭﺇﺣﺴﺎﻧﻪ.
ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻﺷﺮﻳﻚ ﻟﻪ ،ﺍﳌﻨﻔﺮﺩ ﺑﻮﺟﻮﺏ ﺍﻟﻮﺟﻮﺩ
ﺍﻟﺬﺍﺗﻰ ،ﻭﻛﻤﺎﻝ ﺟﻼﻝ ﺍﳉﻤﺎﻝ ﺍﻟﺼﻔﺎﺗﻰ ،ﺍﳌﺘﻮﺣﺪ ﺑﺎﻟﻌﻠﻮ ﻭﺍﻟﻌﻈﻤﺔ ﻭﺍﻟﻘﺪﺱ
ﻭﺍﻟﻐﲎ ،ﻭﻻ ﻣﻌﺒﻮﺩ ﺇﻻ ﺇﻳﺎﻩ.
7
ﻭﺃﺷﻬﺪ ﺃﻥ ﺳﻴﺪﻧﺎ ﳏﻤﺪﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ ،ﺍﻟﻨﱮ ﺍﻟﻜﺮﱘ ﺍﻟﺮﺣﻴﻢ ،ﺳﻴﺪ
ﺍﳌﺮﺳﻠﲔ ،ﻭﺇﻣﺎﻡ ﺍﳌﺘﻘﲔ ،ﺍﳍﺎﺩﻯ ﺇﱃ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ،ﺍﳌﺮﺳﻞ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ،
ﺻﺎﺣﺐ ﺍﳊﻮﺽ ﻭﺍﻟﻠﻮﺍﺀ ﻭﺍﻟﺸﻔﺎﻋﺎﺕ ﰱ ﺍﻟﻴﻮﻡ ﺍﻟﻌﻈﻴﻢ ،ﺻﻠﻰ ﺍﷲ ﻭﺳﻠﻢ ﻋﻠﻴﻪ
ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﻭﺳﺎﺋﺮ ﺍﻟﺼﺎﳊﲔ ﺃﺑﺪ ﺍﻵﺑﺪﻳﻦ ،ﺁﻣﲔ ﻳﺎﺭﺏ ﺍﻟﻌﺎﳌﲔ.
ﺃﻣﺎ ﺑﻌﺪ ،ﻓﺒﻨﻌﻤﺔ ﺍﷲ ﻭﺗﻮﻓﻴﻘﻪ ﻭﻗﻮﺗﻪ ،ﺃﻛﻤﻞ ﺍﻟﺒﺎﺣﺚ ﺃﺣﻘﺮ ﺍﻟﻮﺭﻯ ﻭﺃﺫﻝ
ﻣﻦ ﰱ ﺍﻟﻘﺮﻯ ﺍﳌﺮﲡﻰ ﺇﱃ ﺭﲪﺔ ﺭﺑﻪ ﺍﻟﻌﻠﻲ ﻭﻣﻐﻔﺮﺓ ﺍﳌﺘﻌﺎﱃ ﲝﺜﺎ ﻳﻜﻮﻥ ﺷﺮﻃﺎ ﻣﻦ
ﺍﻟﺸﺮﻭﻁ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺩﺭﺟﺔ ﺍﻟﺴﺮﺟﺎﻧﺎ ﻟﻠﻤﺮﺣﻠﺔ ﺍﳉﺎﻣﻌﺔ ﺍﻷﻭﱃ ) (SIﰲ
ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﺑﻴﺔ ﺑﻘﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺎ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ
ﺍﷲ ﺟﺎﻛﺮﺗﺎ.
ﰲ ﻫﺬﻩ ﺍﳌﻨﺎﺳﺒﺔ ﺍﻟﺒﺪﻳﻌﺔ ،ﻗﺪﻡ ﺍﻟﺒﺎﺣﺚ ﻣﻦ ﻟﺐ ﺻﺪﺭﻩ ﻏﺎﻳﺔ ﺷﻜﺮﻩ
ﻭﺗﻘﺪﻳﺮﻩ ﺇﱃ ﻣﻦ ﺃﺭﺷﺪﻩ ﺑﺎﻟﺘﻮﺟﻴﻬﺎﺕ ﻭﺍﻹﺭﺷﺎﺩﺍﺕ ﻭﺍﻟﺘﺸﺠﻴﻌﺎﺕ ﺣﱴ ﺍﺳﺘﻄﺎﻉ
ﺍﻟﺒﺎﺣﺚ ﻋﻠﻰ ﺍﻟﺘﻜﻤﻴﻞ ﻭﺍﻟﺘﺨﺘﻴﻢ ﳍﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ،ﻓﻤﻦ ﻫﺆﻻﺀ:
.1
ﻓﻀﻴﻠﺔ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻭﻛﺘﻮﺭ ﻋﺒﺪ ﺍﳋﲑ ﻋﻤﻴﺪ ﻛﻠﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ
ﲜﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﺟﺎﻛﺮﺗﺎ.
8
.2
ﻓﻀﻴﻠﺔ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭﺍﻧﺪﺍﺱ ﺃﺩﺍﻧﺞ ﺃﺳﺪﺭﻯ ﺍﳌﺎﺟﺴﺘﲑ ﺭﺋﻴﺲ ﻗﺴﻢ ﺍﻟﻠﻐﺔ
ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺎ.
.3
ﻓﻀﻴﻠﺔ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ ﺃ.ﻡ .ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﳌﺎﺟﺴﺘﲑ ﺍﻟﺬﻯ ﻗﺪ ﺃﺷﺮﻑ
ﺍﻟﺒﺎﺣﺚ ﰱ ﻛﺘﺎﺑﺔ ﻫﺬﻩ ﺍﻟﺒﺤﺚ.
.4
ﲨﻴﻊ ﺃﺳﺮﺗﻰ ﺍﻟﻠﺬﻳﻦ ﺷﺠﻌﻮﺍ ﺍﻟﺒﺎﺣﺚ ﻭﺑﺬﻟﻮﺍ ﺟﻬﺪﻫﻢ ﺣﱴ ﻗﺪﺭ ﺍﻟﺒﺎﺣﺚ
ﻋﻠﻰ ﺍﲤﺎﻡ ﺍﻟﺪﺭﺍﺳﺔ ﰲ ﻫﺬﻩ ﺍﳉﺎﻣﻌﺔ.
.5
ﺍﳊﺒﻴﺐ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻧﻮﻓﺎﻝ ﺑﺎﻋﺒﻮﺩ ﺍﻟﺬﻯ ﻗﺪ ﺗﻌﺮﻓﲎ ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﻌﻴﻨﻴﺔ ﺍﻟﱴ
ﺟﻌﻠﺘﻬﺎ ﺍﳌﻮﺿﻮﻉ ﰱ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ.
.6
ﺃﺧﻰ ﻋﺒﺪ ﺍﳊﻜﻴﻢ ﺍﻟﺬﻯ ﻳﺴﻌﺪﱏ ﺍﳌﺴﺎﻋﺪﺍﺕ ﺍﻟﻼﺗﻰ ﺃﺣﺘﺎﺝ ﺇﻟﻴﻬﺎ ﰱ ﺍﲤﺎﻡ
ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻰ.
.7
ﲨﻴﻊ ﺍﻹﺧﻮﺍﻥ ﻭﺍﻷﺧﻮﺍﺕ ﺍﻟﺬﻳﻦ ﻗﺪ ﺩﻓﻌﻮﱏ ﻭﻛﺬﻟﻚ ﺃﺻﺪﻗﺎﺀ ﻃﻼﺏ
ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺎ ﺍﻟﺬﻳﻦ ﻗﺪ ﺳﺎﻋﺪﻭﱏ ﰱ ﺍﲤﺎﻡ ﻫﺬﺍ ﺍﻟﺒﺤﺚ
ﺍﻟﻌﻠﻤﻰ.
9
ﻋﺴﻰ ﺍﷲ ﺃﻥ ﳚﺎﺯﻳﻬﻢ ﺧﲑﺍ ﻛﺜﲑﺍ ﻭﺳﻬﻞ ﺍﷲ ﺃﻣﻮﺭﻫﻢ ﻭﺃﺩﺧﻠﻬﻢ ﺟﻨﺔ
ﺍﻟﻨﻌﻴﻢ ،ﻭﻳﺪﺧﻞ ﺍﻟﺒﺎﺣﺚ ﻣﻦ ﺍﻟﺼﺎﳊﲔ ﺍﳌﺨﻠﺼﲔ .ﻭﺃﻥ ﳚﻌﻞ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻧﺎﻓﻌﺎ
ﻟﻪ ﻭﺍﻟﻨﺎﺱ ﺃﲨﻌﲔ .ﺁﻣﲔ ﻳﺎﺭﺏ ﺍﻟﻌﺎﳌﲔ.
ﺟﺎﻛﺮﺗﺎ 14 ،ﻳﻮﱏ 2009ﻡ
20ﲨﺎﺩ ﺍﻷﺧﲑ 1430ﻫـ
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ﳏﺘﻮﻳﺎﺕ ﺍﻟﺒﺤﺚ
ﺻﻔﺤﺔ
ﲡﺮﻳﺪ ................................................................
ﺃ
ﺷﻜﺮ ﻭ ﺗﻘﺪﻳﺮ ........................................................
ﺑـ
ﳏﺘﻮﻳﺎﺕ
ﺍﻟﺒﺤﺚ......................................................
ﻭ
ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ
ﻣﻘﺪﻣﺔ
ﺧﻠﻔﻴﺔ ﺍﳌﺸﻜﻠﺔ ......................................................
1
ﲢﺪﻳﺪ ﺍﻟﺒﺤﺚ......................................................
5
11
ﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻟﺒﺤﺚ.................................................
5
ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ................................................ .
6
ﻃﺮﻳﻘﺔ ﺍﻟﺒﺤﺚ .....................................................
6
ﺍﻟﺒﺤﺚ .....................................................
ﺧﻄﺔ
7
ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱏ
ﶈﺔ ﻋﻦ ﺍﳊﺒﻴﺐ ﻋﺒﺪﺍﷲ ﺍﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ
ﻧﺒﺬﺓ ﻋﻦ ﺣﻴﺎﺗﻪ ..................................................
9
ﻣﻮﻟﺪﻩ ﻭﻧﺸﺄﺗﻪ ..................................................
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12
ﻣﺆﻟﻔﺎﺗﻪ........................................................
23
ﺃﺳﺎﺗﺬﺗﻪ ﻭﺗﻼﻣﺬﺗﻪ...............................................
25
ﺍﻟﻘﺼﻴﺪﺗﻪ ﺍﻟﻌﻴﻨﻴﺔ ..................................................
26
ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ
ﶈﺔ ﻋﻦ ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ
ﺍﻟﺘﻌﺮﻳﻒ ﺑﻌﻠﻢ ﺍﻟﺒﺪﻳﻊ ..........................................
37
ﻧﺸﺄﺓ ﺍﻟﺒﺪﻳﻊ ﻭﺗﻄﻮﺭﻩ ..........................................
39
ﻣﺒﺎﺣﺚ ﺍﶈﺴﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ......................................
44
-1ﺃﻗﺴﺎﻡ ﺍﶈﺴﻨﺎﺕ ﺍﻟﻠﻔﻈﻴﺔ.....................................
44
13
ﺃﻭﻻ :ﺍﳉﻨﺎﺱ..................................................
44
ﺛﺎﻧﻴﺎ :ﺍﻟﺴﺠﻊ................................................
48
ﺛﺎﻟﺜﺎ :ﺍﻹﻗﺘﺒﺎﺱ ...............................................
50
ﺭﺍﺑﻌﺎ :ﺍﻟﺘﺮﺻﻴﻊ...............................................
52
ﺧﺎﻣﺴﺎ :ﺍﳌﻮﺍﺯﻧﺔ..............................................
52
-2ﺃﻗﺴﺎﻡ ﺍﶈﺴﻨﺎﺕ ﺍﳌﻌﻨﻮﻳﺔ....................................
53
ﺃﻭﻻ :ﻣﺮﺍﻋﺔ ﺍﻟﻨﻈﲑ ...........................................
53
ﺛﺎﻧﻴﺎ :ﺍﻟﺘﻮﺭﻳﺔ.................................................
54
14
ﺛﺎﻟﺜﺎ :ﺍﳉﻤﻊ..................................................
55
ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ
ﻭﺟﻮﻩ ﺍﶈﺴﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ ﰱ ﺑﻌﺾ ﻗﺼﺎﺋﺪ ﻣﻦ ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﻌﻴﻨﻴﺔ
ﻟﻠﺤﺒﻴﺐ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ
-1ﺍﶈﺴﻨﺎﺕ ﺍﻟﻠﻔﻈﻴﺔ ..........................................
56
ﺃﻭﻻ :ﺍﳉﻨﺎﺱ .................................................
57
ﺛﺎﻧﻴﺎ :ﺍﻟﺴﺠﻊ ................................................
68
ﺛﺎﻟﺜﺎ :ﺍﻹﻗﺘﺒﺎﺱ...............................................
70
ﺭﺍﺑﻌﺎ :ﺍﻟﺘﺮﺻﻴﻊ...............................................
71
15
ﺧﺎﻣﺴﺎ :ﺍﳌﻮﺍﺯﻧﺔ..............................................
72
-2ﺍﶈﺴﻨﺎﺕ ﺍﳌﻌﻨﻮﻳﺔ..........................................
73
ﺃﻭﻻ :ﻣﺮﺍﻋﺔ ﺍﻟﻨﻈﲑ............................................
73
ﺛﺎﻧﻴﺎ :ﺍﻟﺘﻮﺭﻳﺔ.................................................
74
ﺛﺎﻟﺜﺎ :ﺍﳉﻤﻊ..................................................
75
ﺍﻟﻘﺎﺋﻤﺔ ﻣﻦ ﻭﺟﻮﻩ ﺍﶈﺴﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ ﰲ ﻗﺼﻴﺪﺓ ﺍﻟﻌﻴﻨﻴﺔ.............
79
ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ
ﺍﳋﻼﺻﺔ .....................................................
83
16
ﺍﳌﺮﺍﺟﻊ ......................................................
86
17
ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ
ﻣﻘﺪﻣﺔ
ﺃ .ﺧﻠﻔﻴﺔ ﺍﳌﺸﻜﻠﺔ
ﺇﻥ ﺣﻴﺎﺓ ﺍﻷﺩﺏ ﻭﻣﻮﺗﻪ ﻻﻳﻨﻔﺼﻼﻥ ﻋﻦ ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﺆﺛﺮﺓ ﻓﻴﻬﻤﺎ ،ﳘﺎ
ﻳﺘﺄﺛﺮﺍﻥ ﺑﺎﻷﺣﻮﺍﻝ ﺍﻹﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﳉﻐﺮﺍﻓﻴﺔ ﺍﻟﱴ ﺗﻄﺒﻊ ﻛﻞ ﻣﺎ ﻳﺘﺼﻞ
ﻤﺎ ﺑﻄﺎﺑﻌﻬﺎ ﺍﳋﺎﺹ .ﻭﻫﺬﻩ ﻛﻠﻬﺎ ﺃﺳﻬﻤﺖ ﺑﺸﻜﻞ ﻣﻠﺨﻮﻁ ﰱ ﺗﻜﻮﻳﻦ ﺍﻷﺩﺏ
ﻭﺗﻠﻮﻳﻦ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﳋﺼﺎﺋﺺ .ﻛﻤﺎ ﺃﺳﻬﻤﺖ ﺗﻮﺟﻴﻬﺎﺕ ﺣﻴﺎﺓ ﺍﻷﺩﺏ ﻭ
ﺗﻄﻮﺭﺍﺎ ﺣﱴ ﻳﻘﺎﻝ ﺇﻥ ﺍﻷﺩﺏ ﻫﻮ ﺻﻮﺭﺓ ﰱ ﺍﺘﻤﻊ ﻭﺣﻀﺎﺭﺗﻪ.
ﻳﻘﺪﻡ ﻟﻨﺎ ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﺪ ﻣﻨﺬﻭﺭ ﻣﻔﻬﻮﻡ ﺍﻷﺩﺏ ﻛﻤﺎ ﻋﺮﻓﻪ ﺍﻷﻭﺭﺑﻴﻮﻥ ﻓﻬﻮ
ﻋﻨﺪﻫﻢ " .....ﻛﻞ ﻣﺎ ﻳﺜﲑ ﻓﻴﻨﺎ ﺑﻔﻀﻞ ﺧﺼﺎﺋﺺ ﺻﻴﺎﻏﺘﻪ ﺇﺣﺴﺎﺳﺎﺕ ﲨﺎﻟﻴﺔ ﺃﻭ
ﺇﻧﻔﻌﺎﻻﺕ ﻋﺎﻃﻔﻴﺔ ﺃﻭ ﳘﺎ ﻣﻌﺎ" 8.ﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺃﻥ ﻧﻌﺮﻑ ﺍﻷﺩﺏ ﻣﻦ ﺧﻼﻝ ﺍﻟﻨﻈﺮﺓ
١ﳏﻤﺪ ﻣﻨﺪﻭﺭ ،ﺍﻷﺩﺏ ﻭﺍﻟﻔﻨﻮﻧﻪ) ،ﺍﻟﻘﺎﻫﺮﺓ :ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ،ﺩ.ﺕ ،(.ﺹ .5
18
ﺍﻹﺳﻼﻣﻴﺔ ﻓﺈﻧﻨﺎ ﻧﻘﻮﻝ ﺇﻥ ﺍﻷﺩﺏ ﻛﻞ ﺷﻌﺮ ﺃﻭ ﻧﺜﺮ ﻳﺆﺛﺮ ﰱ ﺍﻟﻨﻔﺲ ﻭﻳﺬﻫﺐ ﺍﳋﻠﻖ
ﻭﻳﺪﻋﻮﺍ ﺇﱃ ﺍﻟﻔﻀﻴﻠﺔ ﻭﻳﺒﻌﺪ ﻋﻦ ﺍﻟﺮﺫﻳﻠﺔ ﺑﺄﺳﻠﻮﺏ ﲨﻴﻞ.
9
ﺍﻷﺩﺏ ﻓﻦ ﻣﻦ ﺍﻟﻔﻨﻮﻥ ﺍﳉﻤﻴﻠﺔ ﺍﻟﱴ ﺗﺼﻮﺭ ﺍﳊﻴﺎﺓ ﻭﺃﺣﺪﺍﺛﻬﺎ ﲟﺎ ﻓﻴﻬﺎ ﻣﻦ
ﺃﻓﺮﺍﺡ ﻭﺃﺣﺰﺍﻥ ،ﻭﺁﻣﺎﻝ ،ﻭﺍﹾﻵﻡ .ﻭﻣﻦ ﺧﻼﻝ ﻣﺎﳜﺘﻠﺞ ﰱ ﻧﻔﺲ ﺍﻷﺩﻳﺐ ﻭﳚﻴﺶ
ﻣﻦ ﻋﻮﺍﻃﻒ ﻭﺃﻓﻜﺎﺭ ﺑﺄﺳﻠﻮﺏ ﲨﻴﻞ ،ﻭﺻﻮﺭﺓ ﺑﺪﻳﻌﺔ ﻭﺧﻴﺎﻝ ﺭﺍﺋﻊ .ﻭﻗﺪ ﻣﺮﺕ
ﻛﻠﻤﺔ " ﺃﺩﺏ " ﺑﺄﻃﻮﺍﺭ ﻣﺘﻌﺪﺩﺓ ﻣﻨﺬ ﺃﻥ ﻋﺮﻓﺖ ﰱ ﺍﻟﻌﺼﺮ ﺍﳉﺎﻫﻠﻰ ﺇﱃ ﺃﻥ ﺍﺳﺘﻘﺮ
ﻣﺪﻟﻮﳍﺎ ﰱ ﺍﻟﻌﺼﺮ ﺍﻟﻌﺒﺎﺳﻰ ٣.ﻭﺍﻟﻔﻨﻮﻥ ﺍﳉﻤﻴﻠﺔ ﲬﺴﺔ :ﺍﻟﺸﻌﺮ ﻭﺍﻟﻨﻘﺶ ﻭﺍﻟﺮﺳﻢ
٤
ﻭﺍﳍﻨﺪﺳﺔ ﻭﺍﳌﻮﺳﻴﻘﻰ .ﻭﻟﻜﻞ ﻓﻦ ﻃﺮﻳﻘﺔ ﰱ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﳉﻤﺎﻝ.
ﺟﺎﺀ ﰱ ﺍﳌﻨﺠﺪ ﻣﻌﲎ ﺍﻟﺸﻌﺮ ﻣﻦ ﻣﺎﺩﺓ ) ﺵ ﻉ ﺭ ( ﻋﻠﻰ ﻭﺯﻥ ﻓﻌﻞ ﻳﻔﻌﻞ
ﻭﻫﻮ ﺍﻟﺸﻌﺮ .ﺷﻌﺮ ﻳﺸﻌﺮ ﺷﻌﺮﺍ ﻭﺷﻌﺮﺍ ﻟﻔﻼﻥ .ﲟﻌﲎ ﻗﺎﻝ ﻟﻪ ﺍﻟﺸﻌﺮ .ﺍﻟﺸﻌﺮ
٢ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻔﻴﺼﻞ ،ﺍﻷﺩﺏ ﺍﻟﻌﺮﰉ ﻭ ﺗﺎﺭﳜﻪ) ،ﺍﳌﻤﻠﻜﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ :ﻭﺯﺍﺭﺓ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﱃ ﺟﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ
ﳏﻤﺪ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ ،ﺩ.ﺕ ،(.ﺹ .8
٣
ﻧﻔﺲ ﺍﳌﺮﺟﻊ ،ﺹ.5
٤ﺣﻨﺄﺍﻟﻔﺨﺮﻭﻯ ،ﺗﺎﺭﻳﺦ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰉ ) ،ﺍﻟﻘﺎﻫﺮﺓ :ﺍﳌﻜﺘﺒﺔ ﺍﻟﺒﻮﻟﺴﻴﺔ1987 ،ﻡ( ،ﻁ ،12ﺹ.34
19
ﻣﺼﺪﺭ ﻭﲨﻌﻪ ﺃﺷﻌﺎﺭ ،ﻭﻫﻮ ﻛﻼﻡ ﻳﻘﺼﺪ ﺑﻪ ﺍﻟﻮﺯﻥ ﻭﺍﻟﺘﻘﻔﻴﺔ .ﻳﻘﺎﻝ ﻫﺬﺍ ﺍﻟﺒﻴﺖ
٥
ﺃﺷﻌﺮ ﻣﻦ ﻫﺬﺍ ﺃﻯ ﺃﺣﺴﻦ ﻣﻨﻪ.
ﻭﻳﻨﻘﺴﻢ ﺍﻷﺩﺏ ﰱ ﲨﻴﻊ ﻟﻐﺎﺕ ﺍﻟﻌﺎﱂ ﻗﺪﳝﻬﺎ ﺇﱃ ﻓﻨﲔ ﻛﺒﲑﻳﻦ :ﺷﻌﺮ
ﻭﻧﺜﺮ ٦.ﻻ ﺷﻚ ﺃﻥ ﺍﻟﺸﻌﺮ ﳍﺎ ﻣﻜﺎﻥ ﻣﺮﺗﻔﻊ ﻋﻨﺪ ﺍﻟﻌﺮﰉ ﻣﻨﺬ ﺍﻟﻘﺪﱘ .ﻭﺍﻟﻌﺮﺏ
ﺑﻔﻄﺮﻢ ﻣﻄﺒﻮﻋﻮﻥ ﻋﻠﻰ ﺍﻟﺸﻌﺮ ﻟﺒﺪﻭﺍﻢ ﻭﻣﻼﺋﻤﺔ ﺑﻴﺌﺘﻬﻢ ﻟﺘﺮﺑﻴﺔ ﺍﳋﻴﺎﻝ ٧.ﻭﺃﻥ
ﺍﻟﺸﻌﺮ ﻧﻮﻉ ﻣﻦ ﺍﻟﻜﻼﻡ ﻭﻟﻜﻨﻪ ﳝﺘﺎﺯ ﰱ ﺩﺭﺍﺳﻪ ﺍﻟﺬﻯ ﻳﺆﺩﻱ ﺑﻪ .ﻭﻣﻮﺳﻴﻘﺎﻩ ﺍﻟﱴ
ﻳﺘﻀﻤﻨﻬﺎ ﻭﺗﺄﺛﲑﻩ ﺍﻟﺬﻯ ﳛﺪﺛﻪ ﻭ ﺧﻴﺎﻟﻪ ﺍﻟﺬﻯ ﳜﻠﻖ ﻟﻪ ﰱ ﺍﻟﻜﻮﻥ.
ﺃﻣﺎ ﺍﻟﺪﻭﺍﻭﻳﻦ ﺍﳌﻨﺸﻮﺭﺓ ﻓﻜﺜﲑﺓ ،ﻣﻨﻬﺎ ﻣﺎ ﲨﻌﻪ ﺍﻷﻭﺍﺋﻞ ﻛﺪﻳﻮﺍﻥ ﺣﺴﺎﻥ ﺑﻦ
ﺛﺎﺑﺖ ،ﻭﺩﻳﻮﺍﻥ ﻋﻠﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ،ﻭﺩﻳﻮﺍﻥ ﻛﻌﺐ ﺑﻦ ﺯﻫﲑ ﺑﺸﺮﺡ ﺍﻟﺴﻜﺮﻯ،
ﻭﺩﻳﻮﺍﻥ ﺍﳊﺒﻴﺐ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ ﺑﺎﻟﺪﺭﺍﳌﻨﻈﻮﻡ.
ﰱ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﺧﺘﺎﺭ ﺍﻟﺒﺎﺣﺚ ﺑﻌﺾ ﺃﺷﻌﺎﺭ ﻣﻦ ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﻌﻴﻨﻴﺔ ﻟﻠﺤﺒﻴﺐ
ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ .ﻭﺃﻣﺎ ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﻌﻴﻨﻴﺔ ﺍﻟﱴ ﻗﺮﺃﻫﺎ ﺍﻟﺒﺎﺣﺚ ﻓﺘﺸﺘﻤﻞ ﻋﻠﻰ
٥ﻟﻮﺑﺲ ﻣﺄﻟﻮﻑ ،ﺍﳌﻨﺠﺪ ) ،ﺑﲑﻭﺕ :ﺩﺍﺭﺍﳌﺸﺮﻕ1986 ،ﻡ( ،ﺹ .598
٦ﳏﻤﺪ ﻣﻨﺪﻭﺭ ،ﺍﻷﺩﺏ ﻭﺍﻟﻔﻨﻮﻧﻪ ،ﺹ.11
٧ﺃﲪﺪ ﺍﻹﺳﻜﻨﺪﺭﻯ ﻭﺁﺧﺮﻭﻥ ،ﺍﻟﻮﺳﻴﻂ ﰱ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰉ ﻭﺗﺎﺭﳜﻪ) ،ﻣﺼﺮ :ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ 1916ﻡ(،
ﺹ . 48
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ﺍﳌﻮﺍﺿﻊ ﺍﳌﺘﻨﻮﻋﺔ ﻛﺎﻷﺧﻼﻕ ﻭﺍﻟﺮﺛﺎﺀ ﺃﻭﺍﳌﺪﺡ ﺇﱃ ﺍﻟﻨﱮ ﻭﺍﻟﺼﺤﺎﺑﺔ ﻭﻏﲑﳘﺎ.
ﻭﺍﳊﺒﻴﺐ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ ﻗﺪ ﺍﺷﺘﻬﺮ ﺑﻌﻠﻮﻣﻪ ﺍﻟﻮﺍﺳﻌﺔ ،ﻛﺎﻥ ﺍﳊﺒﻴﺐ
ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ ﺃﺣﺪ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻷﺩﺑﺎﺀ ﰱ ﺗﺮﱘ ﺣﻀﺮﻣﻮﺕ ﰱ ﺍﻟﺘﺎﺭﻳﺦ
5ﺻﻔﺮ 1044ﻫ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻭﻫﻮ ﺟﺎﺩ ﰱ ﺭﺣﻠﺔ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻭﺍﳌﻌﺮﻓﺔ.
٨
ﺃﻣﺎ ﺍﻟﺸﻌﺮ ﺍﳊﺒﻴﺐ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ ﻓﻴﻜﺘﺐ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻔﺼﻴﺤﺔ
ﻭﺍﳉﻤﻴﻠﺔ ﻛﻤﺎ ﻛﺎﻥ ﰱ ﻗﺼﻴﺪﺗﻪ ﺍﻟﻌﻴﻨﻴﺔ .ﻭﻟﺬﺍ ﻳﺮﻳﺪ ﺍﻟﺒﺎﺣﺚ ﺃﻥ ﻳﺒﺤﺚ ﺍﻟﺸﻌﺮ
ﺍﳊﺒﻴﺐ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ ﻣﻦ ﺣﻴﺚ ﳏﺴﻨﺎﺕ ﺍﻟﻠﻐﻮﻳﺔ ﻟﻔﻈﺎ ﻭﻣﻌﻨﺎ .ﻭﻫﺬﺍ
ﺍﻟﺒﺤﺚ ﻓﺮﻉ ﻣﻦ ﻋﻠﻮﻡ ﺍﻟﺒﻼﻏﺔ ﺍﻟﱴ ﺗﺴﻤﻰ ﺑﻌﻠﻮﻡ ﺍﻟﺒﺪﻳﻊ.
ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﻋﻠﻢ ﺍﻟﺒﻼﻏﺔ ﻳﻨﻘﺴﻢ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ ﻭﻫﻰ ﻋﻠﻢ ﺍﻟﺒﻴﺎﻥ
ﻭﻋﻠﻢ ﺍﳌﻌﺎﱏ ﻭﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ .ﻓﻌﻠﻢ ﺍﻟﺒﺪﻳﻊ ﻫﻮ ﻋﻠﻢ ﻳﻌﺮﻑ ﺑﻪ ﺍﻟﻮﺟﻮﻩ ﻭﺍﳌﺰﺍﻳﺎ ﺍﻟﱴ
ﺗﺰﻳﺪ ﺍﻟﻜﻠﻢ ﺣﺴﻨﺎ ﻭﺣﻼﻭﺓ ﻭﺗﻜﺴﻮﻩ ﺎﺀ ﻭﺭﻭﻧﻘﺎ ﺑﻌﺪ ﻣﻄﺎﺑﻘﺘﻪ ﳌﻘﺘﻀﻰ ﺍﳊﺎﻝ.
۹
ﻭ ﰱ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻰ ﺳﻴﺒﺤﺚ ﺍﻟﺒﺎﺣﺚ ﻋﻦ ﺃﺷﻌﺎﺭ ﺍﳊﺒﻴﺐ ﻋﺒﺪﺍﷲ
ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ ﰱ ﻗﺼﻴﺪﺗﻪ ﺍﻟﻌﻴﻨﻴﺔ ) ﻗﺎﻓﻴﺔ ﺍﻟﻌﲔ ( ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﶈﺴﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ
٨ﻣﻘﺎﺑﻠﺔ ﺷﺨﺼﻴﺔ ﻣﻊ ﺍﳊﺒﻴﺐ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻧﻔﻴﻞ ﺑﺎﻋﺒﻮﺩ ،ﺟﺎﻛﺮﺗﺎ 27 ،ﺃﻭﻏﺴﻄﻮﺱ .2008
۹ﺃﲪﺪ ﺍﳍﺎﴰﻰ ،ﺟﻮﺍﻫﺮ ﺍﻟﺒﻼﻏﺔ) ،ﺑﲑﻭﺕ :ﺩﺍﺭ ﺍﻟﻔﻜﺮ 1993 ،ﻡ( ،ﻁ ،2ﺹ .308
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ﺍﻟﻠﻔﻈﻴﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ ﲢﺖ ﺍﳌﻮﺿﻮﻉ " ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﻌﻴﻨﻴﺔ ﻟﻠﺤﺒﻴﺐ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ
ﺍﳊﺪﺍﺩ ﻭﻣﺎﻓﻴﻬﺎ ﻣﻦ ﺍﶈﺴﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ "
ﺏ .ﲢﺪﻳﺪ ﺍﳌﺸﻜﻠﺔ
ﺗﺴﻬﻴﻼ ﳍﺬﻩ ﺍﳌﺒﺎﺣﺚ ﺳﻴﺤﺪﺩ ﺍﻟﺒﺎﺣﺚ ﰱ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻛﻤﺎ ﻳﻠﻰ:
ﺃ.
ﻣﻦ ﻫﻮ ﺍﳊﺒﻴﺐ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ.
ﺏ .ﻣﺎ ﻫﻰ ﻭﺟﻮﻩ ﺍﶈﺴﻨﺎﺕ ﺍﻟﻠﻔﻈﻴﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ ﻭﻣﺎ ﻫﻰ ﺃﻧﻮﺍﻋﻬﻤﺎ ﰱ
ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﻌﻴﻨﻴﺔ ﻟﻠﺤﺒﻴﺐ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ.
ﺝ .ﻭﺇﱃ ﺃﻱ ﻣﺪﻯ ﻳﺘﻌﺪﺩ ﻭﺟﻮﺩ ﺗﻠﻚ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﺒﺪﻳﻌﻴﺔ ﰱ ﺍﻟﻘﺼﻴﺪﺓ
ﺍﻟﻌﻴﻨﻴﺔ ﻟﻠﺤﺒﻴﺐ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ.
ﺝ .ﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻟﺒﺤﺚ
ﻭﺃﻣﺎ ﺍﻟﻐﺮﺽ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻓﻬﻮ :
ﻣﻌﺮﻓﺔ ﻭﺟﻮﻩ ﺍﶈﺴﻨﺎﺕ ﺍﻟﻠﻔﻈﻴﺔ ﻭ ﺍﳌﻌﻨﻮﻳﺔ ﰱ ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﻌﻴﻨﻴﺔ ﻟﻠﺤﺒﻴﺐ
ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ.
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ﺩ .ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ
ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺍﻟﱴ ﺗﺒﺤﺚ ﰱ ﺍﶈﺴﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ ﺗﻜﺘﺐ ﲢﺖ
ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ ﻣﻨﻬﺎ:
ﺍﻟﺪﺭ ﺍﳌﻨﻈﻮﻡ ﻟﺬﻭﻯ ﺍﻟﻌﻘﻮﻝ ﻟﻺﻣﺎﻡ ﺍﳊﺪﺍﺩ ﻭﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ﺍﻟﺒﺪﻳﻌﻴﺔ )ﺻﺎﺩﻕ
ﺃﲪﺪ .(٢٠٠٤-٩-١٤ :
ﻓﺎﻟﻔﺮﻕ ﺑﲔ ﺗﻠﻚ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻭ ﺩﺭﺍﺳﺔ ﺍﻟﺒﺎﺣﺚ ﺍﻟﻘﺎﺩﻣﺔ ﻫﻮ ﻋﻠﻰ ﻛﻮﻥ
ﺍﻟﺒﺤﺚ .ﺃﻣﺎ ﰱ ﺗﻠﻚ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻓﺒﺤﺜﺖ ﺍﻷﺷﻌﺎﺭ ﻛﻠﻬﺎ ﻣﻦ ﺍﻟﺪﺭ ﺍﳌﻨﻈﻮﻡ
ﺃﻱ ﻣﻦ ﺣﺮﻑ ﺍﻷﻟﻒ ﺇﱃ ﺣﺮﻑ ﺍﻟﻴﺎﺀ ،ﻭ ﰱ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻳﺒﺤﺚ ﰱ ﺍﻟﻘﺼﻴﺪﺓ
ﺍﻟﻌﻴﻨﻴﺔ ﺃﻱ ﺣﺮﻑ ﺍﻟﻌﲔ ﻓﺤﺴﺐ.
ﻩ .ﻃﺮﻳﻘﺔ ﺍﻟﺒﺤﺚ
ﺃﻣﺎ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﺴﺘﺨﺪﻣﺔ ﰱ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻢ ﻓﻬﻲ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﻜﺘﺒﻴﺔ
ﻭﺍﳌﺮﺟﻊ ﺍﻷﺳﺎﺳﻰ ﳍﺬﺍ ﺍﻟﺒﺤﺚ ﻫﻮ ﻛﺘﺎﺏ ﻗﺼﻴﺪﺓ ﺍﻟﻌﻴﻨﻴﺔ ﲟﻄﺎﻟﻌﺔ ﺍﳌﺼﺎﺩﺭ
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ﻭﺍﻟﻜﺘﺐ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﺒﺤﺚ .ﻭﺍﳌﻨﻬﺞ ﺍﻟﺬﻯ ﺍﺳﺘﺨﺪﻣﻪ ﺍﻟﺒﺎﺣﺚ ﻫﻮ ﺩﺭﺍﺳﺔ ﺑﻼﻏﻴﺔ.
ﰒ ﺍﻋﺘﻤﺪ ﺍﻟﺒﺎﺣﺚ ﰱ ﻛﺘﺎﺑﺘﻪ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺬﻯ ﺍﺻﺪﺭﺗﻪ ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ
ﻭﺃﺩﺍﺎ ﻛﻠﻴﺔ ﺍﻻﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻷﺳﻼﻣﻴﺔ
ﺍﳊﻜﻮﻣﻴﺔ ﺟﺎﻛﺮﺗﺎ ،ﺑﻌﻨﻮﺍﻥ:
“PEDOMAN PENULISAN SKRIPSI BAHASA DAN SASTRA ARAB
FAKULTAS ADAB DAN HUMANIORA UIN SYARIF HIDAYATULLAH
” JAKARTA 2007
ﻭ .ﺧﻄﺔ ﺍﻟﺒﺤﺚ
ﺗﺴﻬﻴﻼ ﻟﻘﺮﺍﺀﺓ ﻭﲢﻠﻴﻞ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻗﺴﻢ ﺍﻟﺒﺎﺣﺚ ﳏﺘﻮﻳﺎﺗﻪ ﻋﻠﻰ ﺃﺑﻮﺍﺏ
ﻭﺃﻗﺴﺎﻡ ﻛﻤﺎ ﺗﻠﻲ:
ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ
:ﻣﻘﺪﻣﺔ ﺗﺘﻀﻤﻦ ﻋﻠﻰ ﺧﻠﻔﻴﺔ ﺍﳌﺸﻜﻠﺔ ﻭ ﲢﺪﻳﺪ ﺍﳌﺸﻜﻠﺔ ﻭ
ﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻟﺒﺤﺚ ﻭ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻭﻃﺮﻳﻘﺔ ﺍﻟﺒﺤﺚ
ﻭﺧﻄﺔ ﺍﻟﺒﺤﺚ.
ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱏ
:ﶈﺔ ﻋﻦ ﺍﳊﺒﻴﺐ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ ﺍﻟﱵ ﺗﺸﺘﻤﻞ
ﻋﻠﻰ :ﻧﺒﺬﺓ ﻋﻦ ﺣﻴﺎﺓ ﺍﳊﺒﻴﺐ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ
24
ﻣﻮﻟﺪﻩ ﻭﻧﺸﺄﺗﻪ ،ﻭﻣﺆﻟﻔﺎﺗﻪ ،ﻭﺃﺳﺎﺗﺬﺗﻪ ﻭﺗﻼﻣﺬﺗﻪ ،ﻭﻗﺼﻴﺪﺗﻪ
ﺍﻟﻌﻴﻨﻴﺔ.
ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ
:ﶈﺔ ﻋﻦ ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ ﺍﻟﱴ ﻳﺸﺘﻤﻞ ﻋﻠﻰ :ﺗﻌﺮﻳﻒ ﻋﻠﻢ
ﺍﻟﺒﺪﻳﻊ ،ﻭﻧﺸﺄﺗﻪ ،ﻭﻣﺒﺎﺣﺜﻪ.
ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ
:ﻭﺟﻮﻩ ﺍﶈﺴﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ ﰱ ﺑﻌﺾ ﻗﺼﺎﺋﺪ ﻣﻦ ﺍﻟﻘﺼﻴﺪﺓ
ﺍﻟﻌﻴﻨﻴﺔ ﻟﻠﺤﺒﻴﺐ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ ﺍﻟﱴ ﺗﺸﺘﻤﻞ
ﻋﻠﻰ :ﺍﶈﺴﻨﺎﺕ ﺍﻟﻠﻔﻈﻴﺔ ﻭﺍﶈﺴﻨﺎﺕ ﺍﳌﻌﻨﻮﻳﺔ.
ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ
:ﺧﺎﲤﺔ ﲢﺘﻮﻱ ﻋﻠﻰ ﺍﳋﻼﺻﺔ ﻭﺍﻹﻗﺘﺮﺍﺣﺎﺕ.
25
ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱏ
ﶈﺔ ﻋﻦ ﺍﳊﺒﻴﺐ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ
ﻧﺒﺬﺓ ﻋﻦ ﺣﻴﺎﺓ ﺍﳊﺒﻴﺐ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ
ﻛﺎﻥ ﻭﺍﻟﺪ ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﷲ ﺍﳊﺪﺍﺩ ،ﻫﻮ ﺍﻟﺴﻴﺪ ﻋﻠﻮﻯ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ
ﺍﳊﺪﺍﺩ ،ﺭﺟﻼ ﺻﺎﳊﺎ ﺗﻘﻴﺎ ﻣﻦ ﺃﻫﻞ ﺍﷲ ،ﻧﺸﺄ ﰲ ﺑﻴﺖ ﻣﻦ ﺍﻟﺒﻴﻮﺕ ﺍﻟﻌﻠﻮﺑﺔ ﺑﺘﺮﱘ،
ﻭﻛﺎﻧﺖ ﻭﺍﻟﺪﺓ ﺍﻟﺴﻴﺪ ﻋﻠﻮﻯ ،ﺍﻟﺸﺮﻳﻔﺔ "ﺳﻠﻤﻰ" ،ﻭﻫﻰ ﻣﻦ ﺃﻫﻞ ﺍﻟﻮﻻﻳﺔ ﻭﺍﳌﻌﺮﻓﺔ.
ﻭﻳﺮﻭﻯ ﻋﻦ ﺍﻟﺴﻴﺪ ﻋﻠﻮﻯ ﺑﻦ ﳏﻤﺪ ﺍﳊﺪﺍﺩ ،ﺃﻧﻪ ﺯﺍﺭ ﰲ ﻳﻮﻡ ﻣﻦ ﺍﻷﻳﺎﻡ ﺍﻹﻣﺎﻡ
ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﳊﺒﺸﻰ ﻭﺫﻟﻚ ﻗﺒﻞ ﺃﻥ ﻳﺘﺰﻭﺝ ،ﺳﺄﻟﻪ ﺍﻟﺪﻋﺎﺀ ،ﻓﻘﺎﻝ ﺍﻟﺴﻴﺪ
"ﺃﻭﻻﺩﻙ ﺃﻭﻻﺩﻧﺎ ﻓﻴﻬﻢ ﺍﻟﱪﻛﺔ" .ﰒ ﺃﻥ ﺍﻟﺴﻴﺪ ﻋﻠﻮﻯ ﺗﺰﻭﺝ ﺣﻔﻴﺪﺓ ﺍﻟﺴﻴﺪ
ﺍﳊﺒﺸﻰ ،ﻭﻛﺎﻥ ﺇﲰﻬﺎ "ﺳﻠﻤﻰ" ﻛﺈﺳﻢ ﻭﺍﻟﺪﺗﻪ ،ﻭﻛﺎﻧﺖ ﻣﻦ ﺍﻟﺼﺎﳊﺎﺕ ،ﻓﻮﻟﺪﺕ
ﻟﻪ ﻣﻦ ﺍﻟﺒﻨﲔ ﻭﺍﻟﺒﻨﺎﺕ ،ﻭﻣﻨﻬﻢ ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﷲ ﺍﳊﺪﺍﺩ .ﻭﻗﺎﻝ ﺍﻟﺴﻴﺪ ﻋﻠﻮﻯ "ﻣﺎ
26
ﻋﺮﻓﺖ ﺇﺷﺎﺭﺓ ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺒﺸﻰ ﺇﻻ ﺑﻌﺪ ﻭﺟﻮﺩ ﻭﻟﺪﻯ ﻋﺒﺪ ﺍﷲ ﺍﳊﺪﺍﺩ ﳌﺎ
ﺭﺃﻳﺖ ﻣﻦ ﳐﺎﻳﻞ ﺍﻟﻮﻻﻳﺔ ﻭﻇﻬﻮﺭ ﺍﻟﻨﺠﺎﺑﺔ".
ﺃ.
10
ﻣﻮﻟﺪﻩ ﻭﻧﺸﺄﺗﻪ
ﻭﻗﺪ ﻭﻟﺪ ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﷲ ﺍﳊﺪﺍﺩ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ﺑﺎﻟﺴﺒﲑ ﻣﻦ ﺿﻮﺍﺣﻰ
ﻣﺪﻳﻨﺔ ﺗﺮﱘ ﲝﻀﺮﻣﻮﺕ ﻟﻴﻠﺔ ﺍﻹﺛﻨﲔ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﺍﳋﺎﻣﺲ ﻣﻦ ﺻﻔﺮ ﺍﳋﲑ ﻋﺎﻡ
1044ﻫﺠﺮﻳﺔ.
11
ﻭﳌﺎ ﺑﻠﻎ ﻣﻦ ﺍﻟﻌﻤﺮ ﳓﻮ ﺃﺭﺑﻊ ﺳﻨﻮﺍﺕ ،ﺃﺻﻴﺐ ﲟﺮﺽ
ﺍﳉﺪﺭﻯ ﻓﺄﺩﻯ ﺫﻟﻚ ﺇﱃ ﻓﻘﺪﺍﻧﻪ ﺍﻟﺒﺼﺮ .ﻓﻮﻋﻀﻪ ﺍﷲ ﻋﻨﻪ ﺑﻨﻮﺭ ﺍﻟﺒﺼﲑﺓ ﻭﺟﺪ
ﻭﺍﺟﺘﻬﺪ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻨﺎﻓﻌﺔ ﻭﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﱃ ﺃﻥ ﺃﲤﻪ ﰲ ﺳﻨﺔ
ﺍﻟﺴﺎﺑﻊ ،ﻓﺼﻠﻰ ﻣﺎﺋﺔ ﺃﻭ ﻣﺎﺋﱴ ﺭﻛﻌﺔ ﰲ ﻣﺴﺠﺪ ﺗﺮﱘ ﺷﺎﻛﺮﺍ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ
ﻧﻌﻤﻪ ﺍﻟﻮﺍﻓﺮﺓ ﺇﻳﺎﻩ ﻭﺍﺑﺘﻐﺎﺀ ﺇﱃ ﻣﺮﺿﺎﺗﻪ .ﻭﻫﻮ ﳚﺎﻫﺪ ﻧﻔﺴﻪ ﳎﺎﻫﺪﺓ ﻳﻌﺘﻘﺪ ﻋﻠﻰ
ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ :ﻭﺍﻟﺬﻳﻦ ﺟﺎﻫﺪﻭﺍ ﻓﻴﻨﺎ ﻟﻨﻬﺪﻳﻨﻬﻢ ﺳﺒﻠﻨﺎ ﻭﺇﻥ ﺍﷲ ﳌﻊ ﺍﶈﺴﻨﲔ
)ﺍﻟﻌﻨﻜﺒﻮﺕ 29؛ .(69ﻓﻴﻠﺒﺲ ﺍﻟﻠﺒﺲ ﺍﳋﺸﻦ ﻭﺍﻟﺼﻮﻡ ﺣﱴ ﻳﺒﻜﻰ ﺃﺑﻮﺍﻩ ﳏﺰﻧﲔ
ﺇﻟﻴﻪ ،ﻭﻫﻮ ﻳﻘﻮﻝ" :ﺃﻧﺎ ﻓﻘﲑ ﺇﱃ ﺍﷲ ﻭﺇﱃ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻭﺍﻟﻄﺎﻋﺔ ﺗﻨﻔﻌﲏ ﻭﺍﳌﻌﺼﻴﺔ
10ﻣﺼﻄﻔﻰ ﺣﺴﻦ ﺍﻟﺒﺪﻭﻯ ،ﺍﻹﻣﺎﻡ ﺍﳊﺪﺍﺩ) ،ﺣﻀﺮﻣﻮﺕ :ﺩﺍﺭ ﺍﳊﺎﻭﻯ ،(1993 ،ﺹ . 39
11ﺍﳊﺎﻣﺪ ﺍﳊﺴﲔ ،ﺍﻹﻣﺎﻡ ﻋﺒﺪﺍﷲ ﺍﳊﺪﺍﺩ) ،ﺑﻨﺪﻭﻧﻎ :ﻓﻮﺳﺘﺎﻙ ﻫﺪﺍﻳﺔ ،(1999 ،ﺹ .60
27
ﺗﻀﺮﱐ ،ﺑﺬﻟﻚ ﺃﺧﱪﱐ ﺭﰊ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻌﺰﻳﺰ ﻋﻠﻰ ﻟﺴﺎﻥ ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ
ﻭﺳﻠﻢ".
ﻭﻛﺎﻥ ﺭﲪﻪ ﺍﷲ ﻣﻘﺒﻼ ﻋﻠﻰ ﻣﻮﻻﻩ ،ﻻ ﳝﻨﻌﻪ ﻋﻦ ﺍﺷﺘﻐﺎﻟﻪ ﺑﺘﺤﺮﻳﺮ ﺍﻟﻌﻠﻮﻡ
ﻭﺑﺜﻬﺎ ﻭﻧﻔﻊ ﺍﻟﻄﻼﺏ ،ﻛﺜﲑ ﺍﻟﻌﺒﺎﺩﺓ ﻻ ﲤﺮ ﻋﻠﻴﻪ ﺳﺎﻋﺔ ﺇﻻ ﰲ ﻃﺎﻋﺔ ﺭﺑﻪ ﺣﺮﻳﺺ
ﺍﻻﺗﺒﺎﻉ ﻋﻠﻰ ﺍﻻﻗﺘﺪﺍﺀ ﲜﺪﻩ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ،ﺍﻟﻘﺮﺁﻥ ﺃﻣﺎﻣﻪ ﻭﺇﻣﺎﻣﻪ ،ﻛﺜﲑ
ﺍﻟﺬﻛﺮ ﻳﺘﻠﻮ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ﰲ ﻛﻞ ﻓﺘﺮﺓ ﺳﺒﻌﲔ ﺃﻟﻔﺎ ،ﻣﺪﺍﻭﻣﺎ ﻋﻠﻰ ﺍﻟﺼﻼﺓ
ﺑﺎﳉﻤﺎﻋﺔ ،ﻳﺘﺤﻤﻞ ﺍﳌﺸﺎﻕ ﰲ ﺭﺿﻰ ﻣﻮﻻﻩ ،ﺍﺳﺘﻮﻟﺖ ﻋﻠﻴﻪ ﳏﺒﺔ ﺍﷲ ﻛﻤﺎ ﻗﺎﻝ ﰲ
ﺑﻌﺾ ﻗﺼﺎﺋﺪﻩ:
ﻣﺎ ﻣﻨﺎﺋﻲ ﻭﺑﻐﻴﱴ ﻏﲑ ﻗﺮﰊ ﻣﻦ ﺍﻹﻟﻪ
ﻛﻲ ﺃﻓﻮﺯ ﺑﻨﻈﺮﺓ ﻳﻮﻡ ﺃﺣﻈﻲ ﲟﻠﺘﻔﺎﻩ
12
ﻭﻛﺎﻥ ﺍﻹﻣﺎﻡ ﺍﳊﺪﺍﺩ ﰲ ﺻﻐﺮﻩ ﱂ ﳝﻨﻌﻪ ﺍﻧﺸﻐﺎﻟﻪ ﺑﺮﺑﻪ ﻣﻦ ﺍﻟﻠﻌﺐ ﻣﻊ ﺍﻟﺼﺒﻴﺎﻥ
ﰲ ﺍﻷﺣﻴﺎﻥ ،ﻛﻤﺎ ﻫﻰ ﻃﺒﻴﻌﺔ ﻣﻦ ﻛﺎﻥ ﰲ ﺫﻟﻚ ﺍﻟﺴﻦ ،ﻭﻛﺎﻥ ﺇﺫﺍ ﺫﻛﺮ ﺃﺣﻮﺍﻝ
ﺍﻟﺼﺒﺎ ﻳﻄﻨﺐ ﰲ ﺍﻟﻜﻼﻡ ﻭﻳﺘﻌﺠﺐ ﻣﻦ ﺗﻠﻚ ﺍﳊﺎﻝ .ﻭﺫﻛﺮ ﻳﻮﻣﺎ ﻛﻴﻒ ﺃﻧﻪ ﻗﺬﻑ
12ﺃﲪﺪ ﺑﻦ ﺯﻳﻦ ﺍﳊﺒﺸﻰ ﺑﺎﻋﻠﻮﻯ ،ﺷﺮﺡ ﺍﻟﻌﻴﻨﻴﺔ) ،ﺳﻨﻐﺎﻓﻮﺭﺓ :ﻛﺮﺟﺎﻯ ﺍﶈﺪﻭﺩﺓ ،(1997 ،ﺹ
.43
28
ﺷﺠﺮﺓ ﺳﺪﺭ ﲝﺠﺮ ،ﻓﻮﻗﻊ ﺍﳊﺠﺮ ﰲ ﺭﺃﺱ ﺃﺧﻴﻪ ﺍﳊﺎﻣﺪ ،ﻓﺄﺩﻣﺎﻩ ،ﰒ ﺃﻥ ﺃﺧﺎﻩ ﻣﺮ
ﻋﻠﻴﻪ ﺑﻌﺪ ﺍﳌﻐﺮﺏ ﻭﻧﺎﺩﺍﻩ ،ﻭﻫﻮ ﰲ ﺩﺭﺱ ،ﻓﻠﻤﺎ ﺗﺄﺧﺮ ﻋﻠﻴﻪ ﻗﺬﻓﻪ ﲝﺠﺮ ﻓﺄﺻﺎﺑﻪ
ﻓﻬﺮﺏ ﻓﺘﺒﻌﻪ ﺍﻟﺼﺒﻴﻌﺔ ﺣﱴ ﳊﻘﻮﻩ .ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﷲ ﺑﻌﺪ ﺫﻛﺮﻩ ﻟﺘﻠﻚ ﺍﻟﻮﺍﻗﻌﺔ
" ....ﺳﺒﺤﺎﻥ ﺍﷲ ﻣﺎ ﺃﺣﻠﻰ ﺍﻟﺼﺒﺎ ﻭﻣﺎ ﻭﺍﻻﻩ ﻣﻦ ﺍﻟﺸﺒﺎﺏ ،".....ﰒ ﻗﺎﻝ
"ﻭﻛﻨﺖ ﰲ ﺃﻳﺎﻡ ﺍﻟﺼﺒﺎ ﻻ ﺃﺗﻌﺎﻣﻞ ﻣﻌﺎﻣﻠﺔ ﻣﻦ ﻻﻳﺸﻮﻑ ،ﻭﻻ ﰲ ﻣﺸﻰ ﻭﻻ ﰲ
ﻟﻌﺐ "....ﻭﻗﺪ ﲰﻊ ﺍﻹﻣﺎﻡ ﰲ ﺃﺣﺪ ﳎﺎﻟﺴﻪ ﺻﻮﺕ ﺻﱮ ﻳﺘﻨﺤﻨﺢ ،ﺳﻨﻪ ﳓﻮ ﺍﺛﻨﱴ
ﻋﺸﺮﺓ ﺳﻨﺔ ،ﻓﻘﺎﻝ :ﻣﻦ ﻫﺬﺍ ﺍﻟﺼﻐﲑ؟ ﻓﺄﺧﱪ ﺑﻪ ﻭﺑﺄﺑﻴﻪ ،ﻭﻛﺎﻥ ﺣﺎﺿﺮﺍ ،ﻓﻘﺎﻝ ﻟﻪ:
ﱂ ﺗﺮﻛﺘﻪ ﺟﺎﻟﺴﺎ ﻫﻨﺎ ،ﻭﱂ ﺗﺘﺮﻛﻪ ﻳﺮﻭﺡ ﻭﻳﻠﻌﺐ ﻣﻊ ﺍﻟﺼﺒﻴﺎﻥ؟ ﻓﻘﺎﻝ ﻟﻪ :ﻧﺮﻳﺪﻩ
ﻳﺴﺘﻐﻨﻢ ﺍﳊﻀﻮﺭ ﰲ ﳎﻠﺴﻜﻢ .ﻓﻘﺎﻝ :ﺃﻧﺖ ﺍﺳﺘﻐﻨﻢ ﻋﻨﻪ ﻭﺍﺗﺮﻛﻪ ﻳﻠﻌﺐ ﺍﻵﻥ ،ﻭﺇﻻ
ﺭﺟﻊ ﻳﻄﻠﺐ ﺍﻟﻠﻌﺐ ﰲ ﻏﲑ ﻭﻗﺘﻪ .ﻭﺣﻴﺚ ﻻ ﻳﻨﺒﻐﻰ ﻟﻪ ﺫﻟﻚ.
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ﻭﻗﺪ ﺗﺄﺩﺏ ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﷲ ﺍﳊﺪﺍﺩ ﻋﻠﻰ ﺃﺑﻴﻪ ،ﻭﺍﺟﺘﻬﺪ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ،
ﻓﻘﺮﺃ ﻋﻠﻰ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ،ﻭﺃﺧﺬ ﻣﻦ ﻛﻞ ﻋﻠﻢ ﻛﻔﺎﻳﺘﻪ .ﻭﻋﻦ ﺑﺪﺍﻳﺎﺗﻪ ﰲ
ﻃﻠﺐ ﺍﻟﻌﻠﻢ ،ﺑﻘﻮﻝ ﺍﻹﻣﺎﻡ ﺍﳊﺪﺍﺩ) :ﺑﻌﺪ ﺃﻥ ﺧﺘﻤﺖ ﺍﻟﻘﺮﺁﻥ ﻗﺎﻝ ﱄ ﻭﺍﻟﺪﻱ ﺍﻗﺮﺃ
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ﻣﺼﻄﻔﻰ ﺣﺴﻦ ﺍﻟﺒﺪﻭﻯ ،ﺍﻹﻣﺎﻡ ﺍﳊﺪﺍﺩ ،ﺹ .40
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ﰲ ﺍﻟﻔﻘﻪ ،ﻭﻋﻨﺪﻧﺎ ﻧﺴﺨﺔ ﺻﺤﻴﺤﺔ ﻣﻠﻴﺤﺔ ﻣﻦ ﺍﻹﺭﺷﺎﺩ ﲢﻔﻆ ﻓﻴﻬﺎ ..ﻭﻛﺎﻥ ﻣﻌﻲ
ﻃﺮﻑ ﻣﻦ ﻋﺒﺎﺩﺓ ﻭﻟﻜﻨﻬﺎ ﻋﻠﻰ ﻗﺪﺭﻫﺎ ..ﻭﻛﺎﻧﺖ ﺳﲎ ﺇﺫ ﺫﺍﻙ ﺩﻭﻥ ﲬﺲ ﻋﺸﺮﺓ
ﺳﻨﺔ ،ﻭﻛﻨﺖ ﺃﺟﺎﻟﺲ ﺍﻟﺴﻴﺪ "ﺳﻬﻞ ﺍﻟﻜﺒﺶ" ،ﻭﻛﺎﻥ ﻛﺜﲑﺍ ﻣﺎ ﺍﲰﻌﻪ ﻳﺬﻡ ﺍﻟﻔﻘﻴﻪ
ﻭﺃﻫﻠﻪ ،ﻭﻳﻨﻜﺮ ﻋﻠﻰ ﻧﺎﺱ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﻭﻳﺬﻣﻬﻢ ،ﺣﱴ ﺍﻟﺸﻴﺦ "ﺍﺑﻦ ﺍﳊﺠﺮ" .ﻓﻘﻠﺖ
ﻟﻮﺍﻟﺪﻱ ﻣﺎ ﺃﺭﻳﺪ ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﺍﻟﻔﻘﻪ ،ﻓﺈﻥ ﺭﺟﻼ ﻣﻦ ﺍﻟﺴﺎﺩﺓ ﻳﺬﻡ ﺍﻟﻔﻘﻪ ﻭﺃﻫﻠﻪ ،ﻓﻘﺎﻝ:
ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﻳﻐﺘﲎ ﻋﻦ ﺍﻟﻔﻘﻪ ،ﻭﻻ ﻋﺬﺭ ﻟﻪ ﻣﻨﻪ .ﻓﻘﻠﺖ :ﺃﺭﻳﺪ ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﺍﻟﺒﺪﺍﻳﺔ،
ﻗﺎﻝ :ﻣﻠﻴﺢ ،ﻭﻋﻨﺪﻧﺎ ﺃﻳﻀﺎ ﻣﻨﻬﺎ ﻧﺴﺨﺔ ﻣﻠﻴﺤﺔ .ﻭﻋﺰﻣﺖ ﻋﻠﻰ ﺣﻔﻈﻬﺎ ﻓﺤﻔﻈﲏ
ﺍﻟﻮﺍﻟﺪ ﺣﻴﻨﺌﺬ ﻣﻦ ﺃﻭﳍﺎ ﺇﱃ ﻗﻮﻟﻪ "ﻭﻫﺎ ﺃﻧﺎ ﻣﺸﲑ ﻋﻠﻴﻚ ."...ﻭﻛﺎﻥ ﺍﻟﻔﻘﻴﻪ ﺑﺎﺟﺒﲑ
ﻳﻘﺮﺉ ﰲ ﺍﻟﻨﻮﻳﺪﺭﺓ ،ﻭﻳﻘﺮﺃ ﻋﻠﻴﻪ ﻛﺜﲑ ﻣﻦ ﺍﻟﺴﺎﺩﺓ ﻭﻏﲑﻩ .ﻓﺮﺣﺖ ﺇﱃ ﻋﻨﺪﻩ
ﻭﺣﻀﺮﺕ ﳎﻠﺴﻪ ﻭﺗﻘﺪﻣﺖ ﻟﻺﺳﺘﺌﺬﺍﻥ ﰲ ﺍﻟﻘﺮﺍﺀﺓ ،ﻭﻣﺮﺍﺩﻱ ﺃﻥ ﺃﺳﺘﺎﺫﺗﻪ ﰲ
ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﻣﺮﺓ ﺃﺧﺮﻯ ،ﻓﺄﺗﻴﺘﻪ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﱏ ،ﻭﻗﻠﺖ :ﺃﺭﻳﺪ ﺃﻥ ﺃﲢﻔﻆ ﰲ ﺍﻟﺒﺪﺍﻳﺔ،
ﻭﺃﻗﺮﺃ ﻋﻠﻴﻚ ﻓﻴﻬﺎ .ﻓﻘﺎﻝ :ﺇﻥ ﺣﻔﻆ ﺍﻟﺒﺪﺍﻳﺔ ﻋﺴﺮ ،ﻭﻋﻨﺪﻧﺎ ﻧﺎﺱ ﻳﻘﺮﺀﻭﻥ ﻓﻴﻬﺎ،
ﻓﺎﺳﺘﻤﻊ ﻋﻠﻴﻬﻢ ﺣﲔ ﻳﻘﺮﺀﻭﻥ ،ﻭﲢﻔﻆ ﰲ ﺍﻹﺷﺎﺭﺓ .ﻓﻮﺍﻗﻔﺖ ﺇﺷﺎﺭﺗﻪ ﺇﺷﺎﺭﺓ
ﺍﻟﻮﺍﻟﺪ ،ﻓﻘﻠﺖ ،ﺍﻹﺭﺷﺎﺩ ﺣﻔﻈﻪ ﻋﺴﺮ ،ﻓﻜﻴﻒ ﺃﲢﻔﻈﻪ ؟ ،ﻓﻘﺎﻝ :ﲣﻞ ﻣﻦ ﳛﻔﻈﻚ
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ﻭﻳﺴﺘﻤﻊ ﻋﻠﻴﻚ ﻓﻴﻪ .ﻓﺄﺟﺒﺘﻪ ﻟﺬﻟﻚ ﳌﻮﺍﻓﻘﺔ ﺇﺷﺎﺭﺗﻪ ﺇﺷﺎﺭﺓ ﺍﻟﻮﺍﻟﺪ ،ﻟﻘﻨﲏ ﺗﻠﻚ
ﺍﻟﺴﺎﻋﺔ ﻣﻦ ﺃﻭﻝ ﺍﻹﺭﺷﺎﺩ ﻗﻮﻟﻪ" :ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻯ ﻻ ﲢﺼﻰ ﻣﻮﺍﻫﺒﻪ ،ﻭﻻ ﺗﻨﻔﺬ
ﻋﺠﺎﺋﺒﻪ ﻭﻻ ﲢﺼﻰ ﻟﻪ ﻣﻨﻦ ،ﻭﻻ ﲣﺘﺺ ﺑﺰﻣﻦ ﺩﻭﻥ ﺯﻣﻦ ،"...ﻓﺨﺮﺟﺖ ﻣﻦ
ﻋﻨﺪﻩ ﻭﻗﺪ ﺣﻔﻈﺖ ﺫﻟﻚ .ﻓﻤﺎ ﺯﻟﺖ ﺃﺳﺘﻤﻊ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻳﻘﺮﺀﻭﻥ ﰲ ﺍﻟﺒﺪﺍﻳﺔ،
ﻭﺃﲢﻔﻆ ﻋﻨﺪﻩ ﻣﻦ ﺍﻹﺭﺷﺎﺩ ﺇﱃ ﺃﻥ ﻭﺻﻠﺖ ﺇﱃ ﳏﺮﻣﺎﺕ ﺍﻹﺣﺮﺍﻡ ،ﰒ ﺃﻥ ﺍﻟﺴﻴﺪ
ﺃﺑﺎ ﺑﻜﺮ ﺑﻠﻔﻘﻴﻪ ﻋﺰﻡ ﺇﱃ ﺍﳍﻨﺪ ﻭﺯﻳﻦ ﻟﻠﻔﻘﻴﻪ ﺑﺎﺟﺒﲑ ﺍﳌﺴﲑ ﻣﻌﻪ ﻭﺃﻧﻪ ﻗﺎﺋﻢ ﻟﻪ ﺑﻜﻞ
ﻣﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ،ﻓﺴﺎﻓﺮ ﻣﻌﻪ .(...
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ﻟﻘﺪ ﻧﺸﺄ ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﷲ ﻧﺸﺄﺓ ﺍﻟﻨﺠﺒﺎﺀ ﻣﻦ ﺍﻟﺴﺎﺩﺓ ،ﻭﺍﺟﺘﻤﻊ ﻟﻪ ﻣﻦ ﻋﻮﺍﻣﻞ
ﺍﻟﻔﻼﺡ ﺍﻟﻮﺭﺍﺛﺔ ﺍﻟﺴﺎﺭﻳﺔ ﰲ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ،ﻭﺍﻟﺒﻴﺌﺔ ﺍﳌﻨﺎﺳﺒﺔ ،ﺍﻟﱴ ﲤﻜﻦ ﻫﺬﻩ ﺍﻟﻮﺭﺍﺛﺔ
ﻣﻦ ﺇﺗﻴﺎﻥ ﲦﺎﺭﻫﺎ .ﻭﻛﺎﻥ ﻟﻺﻣﺎﻡ ﻋﺒﺪ ﺍﷲ ﺃﺻﺪﻗﺎﺀ ﻃﻔﻮﻟﺔ ،ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﺷﺎﻛﻠﺘﻪ،
ﻭﻣﺎ ﻛﺎﻥ ﻟﲑﺗﻀﻴﻬﻢ ﻟﻨﻔﺴﻪ ﺃﺻﺤﺎﺑﺎ ﻭﺃﺧﻼﺀ ﺇﻻ ﺇﻥ ﻛﺎﻧﻮﺍ ﻛﺬﻟﻚ .ﻭﰲ ﺍﳋﱪ
"ﺍﳌﺮﺀ ﺩﻳﻦ ﺧﻠﻴﻠﻪ ﻓﻠﻴﻨﻈﺮ ﺃﺣﺪﻛﻢ ﲞﺎﻟﻞ" .ﻓﻌﺠﺒﺎ ﻟﺼﺒﻴﺔ ﺃﻋﺮﺿﻮﺍ ﻋﻦ ﺍﻟﻠﻌﺐ
ﻭﺍﻟﻠﻬﻮ ﻭﺍﻟﻌﺒﺚ ،ﻭﺍﺷﺘﻐﻠﻮﺍ ﲝﻔﻆ ﺍﻟﻘﺮﺁﻥ ،ﻭﳎﺎﻫﺪﺓ ﺍﻟﻨﻔﺲ ،ﻭﻃﻠﺐ ﺍﻟﻌﻠﻢ! ﻋﺠﺒﺎ
14ﻣﺼﻄﻔﻰ ﺣﺴﻦ ﺍﻟﺒﺪﻭﻯ ،ﺍﻹﻣﺎﻡ ﺍﳊﺪﺍﺩ ،ﺹ .41
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ﻟﺼﺒﻴﺔ ﻋﻠﻤﻮﺍ ﺃﻢ ﱂ ﳜﻠﻘﻮﺍ ﺇﻻ ﷲ ،ﻓﻄﻠﺒﻮﻩ ،ﻭﱂ ﻳﻄﻠﺒﻮﺍ ﻏﲑﻩ ،ﻭﱂ ﻳﻠﺘﻔﺘﻮﺍ
ﻟﺴﻮﺍﻩ.
ﻭﻛﺎﻥ ﻣﻦ ﻫﺆﻻﺀ ﺍﻷﺻﺪﻗﺎﺀ ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺑﻠﻔﻘﻴﻪ 15،ﻭﻛﺎﻥ
ﳜﺮﺝ ﻣﻊ ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﷲ ﺇﱃ ﺍﻷﺩﻭﻳﺔ ﺍﶈﻴﻄﺔ ﺑﺘﺮﱘ ،ﻳﺘﺪﺍﺭﺳﻮﻥ ﺍﻟﻘﺮﺁﻥ ،ﻓﻴﻘﺮﺃ
ﺍﻟﺴﻴﺪ ﺑﻠﻔﻘﻴﻪ ﺭﺑﻊ ﺟﺰﺀ ،ﰒ ﻳﻌﻴﺪﻩ ﺑﺎﻟﻐﻴﺐ ،ﰒ ﻳﻌﻴﺪﻩ ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﷲ ﺑﻌﺪﻩ،
ﻭﻛﺬﻟﻚ ﻛﺎﻧﺎ ﻳﻘﺮﺀﺍﻥ ﰲ ﺍﻟﻔﻘﻪ ،ﻭﻛﺎﻧﺎ ﺑﻌﺪ ﺧﺮﻭﺟﻬﻤﺎ ﻣﻦ ﺩﺭﺱ ﺍﻟﻘﺮﺁﻥ ﻭﻗﺖ
ﺍﻟﻀﺤﻰ ،ﻳﺪﺧﻼﻥ ﺑﻌﺾ ﺍﳌﺴﺎﺟﺪ ﻓﻴﺼﻠﻴﺎﻥ ﻣﺎﺋﺔ ﺃﻭ ﻣﺎﺋﱴ ﺭﻛﻌﺔ ،ﰒ ﻳﻄﻠﺐ
ﺍﻹﻣﺎﻡ ﺍﳊﺪﺍﺩ ﻣﻦ ﺭﺑﻪ ﺃﻥ ﻳﺒﻠﻐﻪ ﻣﻘﺎﻡ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰉ ﺑﻜﺮ ﺍﻟﻌﻴﺪﺭﻭﺱ،
ﻭﻳﻄﻠﺐ ﺍﻟﺴﻴﺪ ﺑﻠﻔﻘﻴﻪ ﻣﻘﺎﻡ ﺟﺪﻩ ﺍﻟﻌﺎﺭﻑ ﻭﺍﻟﻜﺒﲑ ﺍﻟﺴﻴﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ
ﺻﺎﺣﺐ ﺍﻟﺸﺒﻴﻜﺔ.
ﻭﱂ ﻳﺰﻝ ﺍﻟﺴﻴﺪ ﻋﺒﺪ ﺍﷲ ﺑﻠﻔﻘﻴﻪ ،ﻓﻴﻤﺎ ﺑﻌﺪ ،ﻳﻘﻮﻝ ﻋﻦ ﻫﺬﻩ