Alim Al-kanuz (Dirasah Filolojiyyah)
ﻋﺎﻟﻢ ﺍﻟﻜﻨﻮﺯ :ﺩﺭﺍﺳﺔ ﻓﻴﻠﻮﻟﻮﺟﻴﺔ
ﲝﺚ
ﻣﻘﺪﻡ ﺇﱃ ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﺟﺎﻛﺮﺗﺎ
ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺍﻟﺪﺭﺟﺔ ﺍﳉﺎﻣﻌﺔ ﺍﻷﻭﱃ )(S.Hum
ﺇﻋﺪﺍﺩ:
ﲪﲑﺍﺀ
ﺭﻗﻢ ﺍﻟﺘﺴﺠﻴﻞ١١١٠٠٢١٠٠٠٠٧٤ :
ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺎ
ﻟﻜﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ
ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻻﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﺟﺎﻛﺮﺗﺎ
٢٠١٥ﻡ١٤٣٦/ﻫـ
أ
ﺇﻗﺮﺍﺭ ﺃﺻﺎﻟﺔ ﺍﻟﺒﺤﺚ
ﺃﻗﺮ ﺃﻧﺎ ﺍﳌﻮﻗﻊ ﺃﺩﻧﺎﻩ:
-١
ﺃﻥ ﲝﺜﻲ ﺍﳌﻮﺳﻮﻡ )ﻋﺎﱂ ﺍﻟﻜﻨﻮﺯ ﺩﺭﺍﺳﺔ ﻓﻴﻠﻮﻟﻮﺟﻴﺔ( ،ﻫﻮ ﻋﻤﻞ ﺃﺻﻴﻞ ﱄ
ﺃﳒﺰﺗﻪ ﺑﺼﻔﺘﻪ ﺟﺰﺍﺀ ﻣﺘﻄﻠﺒﺎﺕ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺍﻟﺪﺭﺟﺔ ﺍﳉﺎﻣﻌﺔ ﺍﻷﻭﱃ ﲜﺎﻣﻌﺔ
ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﲜﺎﻛﺮﺗﺎ.
-٢
ﺃﻥ ﲨﻴﻊ ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ ﺍﻟﱵ ﺍﻋﺘﻤﺪﺕ ﻋﻠﻴﻬﺎ ﰲ ﺇﻋﺪﺍﺩ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﰎ
ﻭﺿﻌﻬﺎ ﺑﺸﻜﻞ ﺻﺤﻴﺢ ﻭﻓﻘﺎ ﻟﻠﻘﺮﺍﺭﺍﺕ ﺍﳌﻌﻤﻮﻝ ﺎ ﰲ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﻳﺔ
ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﲜﺎﻛﺮﺗﺎ.
-٣
ﺇﺫﺍ ﺗﺒﻴﻦ ﻣﺴﺘﻘﺒﻼ ﺃﻥ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻟﻴﺲ ﻣﻦ ﺇﻋﺪﺍﺩﻱ ﺃﻭ ﺃﻧﻪ ﺍﻧﺘﺤﺎﻝ ﻣﻦ ﺃﻋﻤﺎﻝ
ﺷﺨﺺ ﺁﺧﺮ ﻓﺈﻧﲏ ﻋﻠﻰ ﺍﺳﺘﻌﺪﺍﺩ ﻟﺘﺤﻤﻞ ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﱵ ﻗﺮﺭﺎ ﺍﳉﺎﻣﻌﺔ.
ﺷﻴﺒﻮﺗﺎﺕ ٨ ،ﺩﻳﺴﻤﱪ ٢٠١٤
ﲪﲑﺍﺀ
ب
ج
د
ﻣﻠﺨﺺ
ﲪﲑﺍﺀ :ﻋﺎﱂ ﺍﻟﻜﻨﻮﺯ :ﺩﺭﺍﺳﺔ ﻓﻠﻮﻟﻮﺟﻴﺔ
ﻫﺬﺍ ﺍﻟﺒﺤﺚ ،ﺗﺮﻳﺪ ﺍﻟﺒﺎﺣﺜﺔ ﺃﻥ ﲢﻘﹼﻖ ﻧﺺ ﻋﺎﱂ ﺍﻟﻜﻨﻮﺯ ،ﻭﻳﻬﺪﻑ ﻫﺬﺍ ﺍﻟﺒﺤﺚ
ﺗﺴﻬﻴﻼ ﻟﻠﻘﺎﺭﺉ ﰲ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﻔﻬﻢ ﻋﻦ ﺍﻷﻓﻜﺎﺭ ﺍﳍﺎﻣﺔ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻨﺺ.
ﻭﰲ ﻫﺬﻩ ﺍﳌﻨﺎﺳﺒﺔ ﲣﺘﺎﺭ ﺍﻟﺒﺎﺣﺜﺔ ﺇﺣﺪﻯ ﺍﳌﺨﻄﻮﻃﺎﺕ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﱵ ﻭﺟﺪﺎ ﰲ
ﺍﳌﻜﺘﺒﺔ ﺍﻟﻮﻃﻨﻴﺔ ﲢﺖ ﻋﻨﻮﺍﻥ ﻋﺎﱂ ﺍﻟﻜﻨﻮﺯ ،ﺗﺴﺘﺨﺪﻡ ﺍﻟﺒﺎﺣﺜﺔ ﲟﻨﻬﺞ ﺍﻟﺘﺤﻘﻴﻖ ﺍﻟﻨﻘﺪﻱ ،ﻭﻫﻮ
ﻳﻜﻮﻥ ﺑﻨﻘﺪ ﺍﻟﻨﺴﺨﺔ ﲝﻴﺚ ﺃﻥﹼ ﺍﻟﺒﺎﺣﺜﺔ ﱂ ﺗﺘﺮﻛﻬﺎ ﻛﻤﺎ ﻫﻲ ،ﺑﻞ ﲢﻘﻖ ﺍﻟﺒﺎﺣﺜﺔ ﺍﻟﻨﺺ ﺇﺫﺍ
ﺗﺮﻯ ﺍﻟﺒﺎﺣﺜﺔ ﻓﻴﻬﺎ ﺍﳋﻄﺄ ﻛﺎﳋﻄﺄ ﰲ ﻗﻮﺍﻋﺪ ﺍﻟﻠﻐﺔ ﺍﳌﺘﻔﻖ ﻋﻠﻴﻬﺎ .ﻭﻫﻨﺎﻙ ﺑﻌﺾ ﺗﻐﻴﲑ ﺍﻟﺬﻱ
ﻗﻤﺖ ﺑﻪ ﻣﺜﻞ ﺣﺬﻑ ﺍﻟﻜﻠﻤﺔ ﺃﻭ ﺯﻳﺎﺩﺎ ﺃﻭ ﺗﺒﺪﻳﻠﻬﺎ.
ﲢﻘﹼﻖ ﻧﺺ ﻋﺎﱂ ﺍﻟﻜﻨﻮﺯ ﺍﻧﺘﻬﺖ ﺍﻟﺒﺎﺣﺜﺔ ﺇﱃ ﻧﺘﺎﺋﺞ ﲝﺜﻬﺎ ﻓﻴﻤﺎ ﻳﻠﻰ :ﻣﻌﲎ ﺍﻟﻮﺍﺣﺪ،
ﻣﻌﲎ ﺍﳌﻮﺕ ،ﻭﻣﻌﲎ ﻋﺪﺩ ﺍﳌﻮﺕ ،ﰒ ﻣﻮﻗﻒ ﺍﻟﺮﻭﺡ ﰲ ﲡﻬﻴﺰ ﺍﳌﻴﺖ ﻣﻦ ﺍﻟﺘﻐﺴﻴﻞ ﻭﺍﻟﻜﻔﻦ
ﻭﺍﻟﺘﻘﺒﲑ ،ﻭﺣﺎﻝ ﺍﳌﻴﺖ ﺑﻌﺪ ﺍﳌﻮﺕ ﻣﻦ ﺍﻟﻌﻠﻢ ﻭﻣﻜﺎﻧﻪ ،ﻭﺃﺳﺒﺎﺏ ﲡﻬﻴﺰ ﺍﳌﻴﺖ ،ﻭﻣﻌﲎ ﺍﳊﻔﻠﺔ
ﺑﻌﺪ ﺍﻟﻮﻓﺎﺓ.
ه
ABSTRAK
Humairoh: Alam al-Kunuz: Kajian Filologi
Pada penelitian ini penulis ingin menungkapkan isi kandungan dari
Manuskrip Alam al-Kunuz. Penelitian ini bertujuan untuk memudahkan para
pembaca untuk membaca dan
mengungkap pemikiran yang terdapat dalam
naskah ini.
Berkaitan dengan hal itu, penulis memilih salah satu manuskrip yang
membahas tentang kajian sufistik yang terdapat di Perpustakaan Nasional yang
berjudul Alam al-Kunuz. Dalam hal ini penulis menggunakan metode standar atau
kritik teks yaitu dengan tidak membiarkan teks yang dihadapinya itu apa adanya,
terutama jika ada bagian-bagian yang di yakini oleh penyunting sebagai tidak
ajeg, tidak patut, atau menyimpang dari kaidah-kaidah bahasa yang mutlak
diyakini kebenarannya.
Dari hasil pembahasan tersebut terdapat beberapa hasil pembahasan
sebagai berikut: makna tunggal, makna maut, macam kematian, posisi ruh pada
persiapan mayit dari memandikan, mengafankan dan menguburkan, keadaan
mayit setelah kematian dari ilmu dan tempatnya, sebab diadakannya persiapan
mayit dan makna perayaan setelah wafat.
و
ﺷﻜﺮ ﻭﺗﻘﺪﻳﺮ
ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ .ﺍﳊﻤﺪ ﷲ ﻭ ﺳﺒﺤﺎﻥ ﺍﷲ ﻋﺪﺩ ﺧﻠﻘﻪ ﻭ ﺭﺿﺎ ﻧﻔﺴﻪ ﻭ
ﺯﻳﻨﺔ ﻋﺮﺷﻪ ﻭ ﻣﺪﺍﺩ ﻛﻠﻤﺎﺗﻪ .ﺍﻟﺼﻼﺓ ﻭ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭ ﺁﻟﻪ ﻭ ﺻﺤﺒﻪ
ﺃﲨﻌﲔ.
ﻓﺒﻌﻨﺎﻳﺔ ﺍﷲ ﻭﺗﻮﻓﻴﻖ ﻭﺇﺭﺍﺩﺗﻪ ،ﻗﺪ ﺍﻧﺘﻬﺖ ﺍﻟﺒﺎﺣﺜﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺬﻱ
ﻳﻜﻮﻥ ﺷﺮﻃﺎ ﻣﻦ ﺍﻟﺸﺮﻭﻁ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺍﻟﺪﺭﺟﺔ ﺍﳉﺎﻣﻌﺔ ﺍﻷﻭﱃ ﰲ ﻛﻠﹼﻴﺔ ﺍﻵﺩﺍﺏ
ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺑﻘﺴﻢ ﺍﻟﻠﹼﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺎ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ
ﺍﳊﻜﻮﻣﻴﺔ ﲜﺎﻛﺮﺗﺎ.
ﻭﰲ ﻫﺬﻩ ﺍﳌﻨﺎﺳﺒﺔ ،ﻗﺪﻣﺖ ﺍﻟﺒﺎﺣﺜﺔ ﻏﺎﻳﺔ ﺷﻜﺮﻫﺎ ﻭﺗﻘﺪﻳﺮﻫﺎ ﺇﱃ ﻛﻞﹼ ﻣﻦ ﻗﺪ
ﺃﺭﺷﺪﻫﺎ ﺑﺎﻟﺘﻮﺟﻴﻬﺎﺕ ﻭﺍﻟﺘﺸﺠﻴﻌﺎﺕ ﻭﺍﻟﻨﺼﺎﺋﺢ ﺍﻟﻨﺎﻓﻌﺔ ﰲ ﺇﳒﺎﺯ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ،ﻓﻤﻦ ﻫﺆﻻﺀ،
ﻫﻢ:
.١ﻓﻀﻴﻠﺔ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ ﺷﻜﺮﺍﻥ ﻛﺎﻣﻞ ﺍﳌﺎﺟﺴﺘﲑ ﻋﻤﻴﺪ ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ
ﺍﻹﻧﺴﺎﻧﻴﺔ ﲜﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﲜﺎﻛﺮﺗﺎ.
ز
.٢ﻓﻀﻴﻠﺔ ﺍﻷﺳﺘﺎﺫﺓ ﺍﻟﺪﻛﺘﻮﺭﺓ ﺗﺸﻬﻴﺎ ﺑﻮﺍﻧﺎ ﺍﳌﺎﺟﺴﺘﲑ ﺭﺋﻴﺴﺔ ﻗﺴﻢ ﺍﻟﻠﹼﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺎ،
ﻭﺳﻜﺮﺗﲑﻩ ﺍﻷﺳﺘﺎﺫ ﻣﻨﺔ ﺍﻟﺮﺣﻴﻢ ﺍﳌﺎﺟﺴﺘﲑ ،ﻭﲨﻴﻊ ﺍﳌﺪﺭﺳﲔ ﺍﻟﻜﺮﺍﻡ ﺍﻟﺬﻳﻦ ﻳﺮﺍﻓﻘﻮﻥ
ﺍﻟﺒﺎﺣﺜﺔ ﰲ ﺍﻟﺘﺪﺭﻳﺲ ﻭﺍﻟﺘﻌﻠﻴﻢ .ﺗﻘﺪﻣﺖ ﳍﻢ ﺍﻟﺸﻜﺮ ﺍﳉﺰﻳﻞ.
.٣ﻓﻀﻴﻠﺔ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﺪ ﺃﺩﻳﺐ ﻣﺼﺒﺎﺡ ﺍﻹﺳﻼﻡ ﺍﳌﺎﺟﺴﺘﲑ ﻣﺸﺮﻑ ﻫﺬﺍ
ﺍﻟﺒﺤﺚ ،ﻋﻠﻰ ﺗﻔﻀﻠﻪ ﺑﺎﻹﺷﺮﺍﻑ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺃﺣﺴﻦ ﺇﺷﺮﺍﻑ ﻭﻋﻠﻰ ﺗﻮﺟﻴﻬﺎﺗﻪ
ﺍﻟﺜﻤﻴﻨﺔ ﺣﱴ ﲤﻜﻨﺖ ﻣﻦ ﺇﲤﺎﻡ ﻫﺬﺍ ﺍﻟﺒﺤﺚ .ﺟﺰﺍﻩ ﺍﷲ ﺃﺣﺴﻦ ﺍﳉﺰﺍﺀ.
.٤ﻓﻀﻴﻠﺔ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﺪ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﳌﺎﺟﺴﺘﲑ ﻭﻓﻀﻴﻠﺔ ﺍﻷﺳﺘﺎﺫﺓ ﺭﺯﻗﻲ
ﻫﻨﺪﺍﻳﺎﱐ ﺍﳌﺎﺟﺴﺘﲑ ﺍﻟﻠﺬﺍﻥ ﺑﺬﻻ ﺟﻬﻮﺩﳘﺎ ﰲ ﺇﺷﺮﺍﻑ ﺍﻟﺒﺎﺣﺜﺔ ﻋﻠﻰ ﻛﺘﺎﺑﺔ ﻫﺬﺍ
ﺍﻟﺒﺤﺚ ﺇﺷﺮﺍﻓﺎ ﻣﻮﺟﻬﺎ ﻣﻊ ﺍﻟﺼﱪ ﻭﺍﻻﻫﺘﻤﺎﻡ ﺍﻟﻜﺒﲑ ﺧﻼﻝ ﺷﻐﻠﻬﻤﺎ.
.٥ﺃﻣﲔ ﺍﳌﻜﺘﺒﺔ ﺍﻟﻮﻃﻨﻴﺔ ﲜﺎﻛﺮﺗﺎ
)(Perpustakaan Nasional RI, Jakarta
ﻭﻣﻮﻇﻔﻴﻬﺎ
ﺍﻟﺬﻳﻦ ﻳﺴﺮﻭﱐ ﰲ ﺍﻟﻮﺻﻮﻝ ﻭﺍﻟﺘﺤﻘﻴﻖ ﻋﻠﻰ ﺍﳌﺨﻄﻮﻃﺔ ﺑﻌﻨﻮﺍﻥ ﻋﺎﱂ ﺍﻟﻜﻨﻮﺯ ﻣﺼﺪﺭﺍ
ﺭﺋﻴﺴﻴﺎ ﰲ ﻛﺘﺎﺑﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ.
.٦ﻭﺍﻟﺪﻱ ﺍﻟﻌﺰﻳﺰﻳﻦ ﺍﶈﺒﻮﺑﲔ ،ﺃﰊ ﺍﳊﺎﺝ ﳏﻤﺪ ﺇﺩﺭﻳﺲ ﻭﺃﻣﻲ ﺍﳊﺎﺟﺔ ﻣﺎﺭﻳﺔ ﺍﻟﻠﺬﻳﻦ ﻗﺪ
ﺑﺬﻻ ﺟﻬﻮﺩﳘﺎ ﰲ ﺗﺮﺑﻴﺘﻬﺎ ﻭﺇﻋﻄﺎﺀ ﺍﻟﻨﻔﻘﺎﺕ ﺍﳌﺎﻟﻴﺔ ﻟﺪﺭﺍﺳﱵ ﻭﻣﻦ ﺧﲑﺍﺕ ﻻ
ﲢﺼﻰ ﻣﻨﺬ ﺻﻐﺮﻱ ﺇﱃ ﻳﻮﻣﻨﺎ ﻫﺬﺍ .ﻋﺴﻰ ﺍﷲ ﺃﻥ ﻳﻐﻔﺮ ﺫﻧﻮﻤﺎ ﻭﻳﺮﲪﻬﻤﺎ ﻭﻳﺮﻓﻊ
ﺩﺭﺟﺘﻬﻤﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ.
ح
.٧ﺍﳋﺎﻝ ﺍﻟﻌﺰﻳﺰ ﺍﳊﺎﺝ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﺍﻟﺬﻱ ﻳﻌﺮﻑ ﺍﻟﻠﹼﻐﺔ ﺍﳉﺎﻭﻳﺔ ﻭﻳﺴﺎﻋﺪﱐ ﻟﺘﻌﻠﹼﻢ ﺍﻟﻠﹼﻐﺔ
ﺍﳉﺎﻭﻳﺔ ﻋﺴﻰ ﺍﷲ ﻋﺰ ﻭﺟﻞﹼ ﺃﻥ ﻳﺮﺯﻗﻪ ﺍﻟﺼﺤﺔ ﻭﺍﻟﻌﺎﻓﻴﺔ ﻭﻃﻮﻝ ﻋﻤﺮ ﻭﻃﺎﻋﺔ ﺍﷲ
ﻭﻳﺴﻬﻞ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻛﻞﹼ ﺃﻣﻮﺭﻩ .ﺁﻣﲔ.
.٨ﺇﺧﻮﺍﱐ ﻭﺇﺧﻮﺍﰐ ﺍﻷﻋﺰﺍﺀ ﰲ ﻗﺴﻢ ﺍﻟﻠﹼﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺎ ﺍﳌﺮﺣﻠﺔ ٢٠١٠ﺧﺎﺻﺔ
ﻟﻠﻔﺼﻞ ﺍﻷﺩﺏ )ﺏ( ﰒ ﺧﺼﻮﺻﺎ ﺇﱃ ﺃﺧﻮﺍﰐ ﺳﻠﻮﻯ ﻭ ﺷﺎﺯ ﻛﺎﻣﻠﺔ ﻭﺁﺳﻴﻪ
ﻟﺴﺘﺎﺭﻱ ﻭﺭﻳﲏ ﻋﻠﻤﺎﻳﻨﱵ ﻭﻓﻴﻨﺎ ﻧﺒﻴﻠﺔ .ﺗﻘﺪﻣﺖ ﺍﻟﺒﺎﺣﺜﺔ ﳍﻢ ﺟﺰﻳﻞ ﺍﻟﺸﻜﺮ ﳊﺴﻦ
ﺍﳌﻌﺎﺷﺮﺓ.
ﻭﺃﺧﲑﺍ ﺗﻘﺪﻣﺖ ﺍﻟﺒﺎﺣﺜﺔ ﺟﺰﻳﻞ ﺍﻟﺸﻜﺮ ﻟﻜﻞﹼ ﻣﻦ ﺳﺎﻫﻢ ﰲ ﻧﻔﻮﺫ ﻫﺬﺍ ﺍﻟﺒﺤﺚ،
ﺟﺰﺍﻫﻢ ﺍﷲ ﺃﺣﺴﻦ ﺍﳉﺰﺍﺀ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ .ﺁﻣﲔ.
ط
ﳏﺘﻮﻳﺎﺕ ﺍﻟﺒﺤﺚ
ﻣﻮﺍﻓﻘﺔ ﺍﳌﺸﺮﻑ................................................................ﺃ
ﺇﻗﺮﺍﺭ ﺃﺻﺎﻟﺔ ﺍﻟﺒﺤﺚ...........................................................ﺏ
ﻗﺮﺍﺭ ﳉﻨﺔ ﺍﳌﻨﺎﻗﺸﺔ.............................................................ﺝ
ﻣﻠﺨﺺ.......................................................................ﻩ
ﺷﻜﺮ ﻭﺗﻘﺪﻳﺮ..................................................................ﺯ
ﳏﺘﻮﻳﺎﺕ ﺍﻟﺒﺤﺚ..............................................................ﻱ
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﻣﻘﺪﻣﺔ١.........................................................
١,١ﺧﻠﻔﻴﺔ ﺍﳌﺸﻜﻠﺔ١...........................................................
٢,١ﲢﺪﻳﺪ ﺍﳌﺸﻜﻠﺔ٦...........................................................
٣,١ﺃﻫﺪﺍﻑ ﺍﻟﺒﺤﺚ٧..........................................................
٤,١ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺴﺎﺑﻘﺔ٧..........................................................
٥,١ﻧﻈﺮﻳﺔ ﺍﻟﺒﺤﺚ ﻭﻣﻨﻬﺠﻪ٨...................................................
١,٥,١ﻧﻈﺮﻳﺔ ﺍﻟﻔﻴﻠﻮﻟﻮﺟﻴﺔ ﻭﲢﻠﻴﻞ ﺍﳋﻄﺎﺏ٨..................................
٢,٥,١ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ١٢...................................................
ي
٦,١ﺧﻄﺔ ﺍﻟﺒﺤﺚ١٣.........................................................
ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ :ﳐﻄﻮﻃﺔ ﻋﺎﱂ ﺍﻟﻜﻨﻮﺯ١٥...........................................
١,٢ﺍﳌﺨﻄﻮﻃﺎﺕ ﻭﺍﻟﻨﺴﺦ١٤....................................................
٢,٢ﺑﻴﺎﻥ ﻗﺎﺋﻤﺔ ﺍﻟﻨﺴﺨﺔ١٧......................................................
٣,٢ﻭﺻﻒ ﺍﳌﺨﻄﻮﻃﺔ١٩......................................................
ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ :ﲢﻘﻴﻖ ﺍﻟﻨﺺ ﻭﺗﻘﺪﳝﻪ٢٣.........................................
١,٣ﺇﺷﺎﺭﺍﺕ ﺍﻟﺘﺤﻘﻴﻖ ﺍﻟﻨﻘﺪﻱ٢٣................................................
٢,٣ﻧﻘﻞ ﺍﳊﺮﻑ ﻣﻦ ﺍﳊﺮﻭﻑ ﺍﳉﺎﻭﻳﺔ ﺇﱃ ﺍﳊﺮﻭﻑ ﺍﻟﻼﺗﻴﻨﻴﺔ ﻟﻠﺘﺮﲨﺔ ﺍﳉﺎﻭﻳﺔ ﻭﺍﻟﺘﺮﲨﺔ
ﺍﻹﻧﺪﻭﻧﻴﺴﻴﺔ ﻟﻠﻨﺺ٢٦...........................................................
ﺍﻟﻔﺼﻞ ﺍﻟ ﺮﺍﺑﻊ :ﺍﻷﻓﻜﺎﺭ ﺍﻟﺮﺋﻴﺴﻴﺔ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻨﺺ٣٧............................
١,٤ﲢﻠﻴﻞ ﺍﳋﻄﺎﺏ٣٧........................................................
١,١,٤ﻣﻮﺳﻊ ﺍﻟﺘﺮﻛﻴﱯ ﰲ ﲢﻠﻴﻞ ﺍﳋﻄﺎﺏ٣٧.................................
٢,٤ﺍﻷﻓﻜﺎﺭ ﺍﻟﺮﺋﻴﺴﻴﺔ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻨﺺ٣٩.......................................
١,٢,٤ﻣﻌﲎ ﺍﻟﻮﺍﺣﺪ٣٩.......................................................
٢,٢,٤ﻣﻌﲎ ﺍﳌﻮﺕ٤٠........................................................
ك
٣,٢,٤ﻣﻌﲎ ﻋﺪﺩ ﺍﳌﻮﺕ٤١ ...................................................
٤,٢,٤ﻣﻮﻗﻒ ﺍﻟﺮﻭﺡ ﰲ ﲡﻬﻴﺰ ﺍﳌﻴﺖ ﻣﻦ ﺍﻟﺘﻐﺴﻴﻞ ﻭﺍﻟﻜﻔﻦ ﻭﺍﻟﺘﻘﺒﲑ٤١..............
٥,٢,٤ﺣﺎﻝ ﺍﳌﻴﺖ ﺑﻌﺪ ﺍﳌﻮﺕ ﻣﻦ ﺍﻟﻌﻠﻢ ﻭﻣﻜﺎﻧﻪ٤٢..............................
٦,٢,٤ﺃﺳﺒﺎﺏ ﲡﻬﻴﺰ ﺍﳌﻴﺖ٤٣..................................................
٧,٢,٤ﻣﻌﲎ ﺍﳊﻔﻠﺔ ﺑﻌﺪ ﺍﻟﻮﻓﺎﺓ٤٤...............................................
ﺍﻟﻔﺼﻞ ﺍﳋﺎﻣﺲ :ﺧﺎﲤﺔ٤٦.....................................................
١,٥ﻧﺘﺎﺋﺞ ﺍﻟﺒﺤﺚ٤٦.........................................................
٢,٥ﺍﻻﻗﺘﺮﺍﺣﺎﺕ٤٧..........................................................
ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ ٤٨........................................................
ﻣﻌﺠﻢ ﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻨﺺ٥٢.................................
ﺍﳌﻼﺣﻖ٥٤...................................................................
ل
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ
ﻣﻘﺪﻣﺔ
١,١ﺧﻠﻔﻴﺔ ﺍﳌﺸﻜﻠﺔ
ﺇﻥ ﺍﳌﺨﻄﻮﻃﺎﺕ ﻣﻦ ﺃﺣﺪ ﻛﻨﻮﺯ ﺍﻟﺜﻘﺎﻓﺔ ،ﻛﹸﺘﺐ ﻓﻴﻬﺎ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻔﻜﺮﺓ ﻭﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﺘﻘﺎﻟﻴﺪ
ﻭﺳﻠﻮﻙ ﺍﺘﻤﻌﺎﺕ ﺍﳌﺎﺿﻴﺔ .ﻭﺇﺫﺍ ﻗﺎﺭﻧﻨﺎ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﻟﺘﺮﺍﺙ ﺍﻟﺜﻘﻔﻲ ﺍﻷﺧﺮﻯ ،ﳓﻮ :ﺍﳌﻌﺎﺑﺪ ﻭﺍﻟﻘﺼﻮﺭ
ﻭﺍﳌﺴﺎﺟﺪ ﻭﻏﲑﻫﺎ ،ﳒﺪ ﺃﻥ ﻋﺪﺩ ﺍﳌﺨﻄﻮﻃﺎﺕ ﺃﻛﺜﺮ ﻣﻨﻬﺎ.١
ﺇﻥ ﺍﳌﺨﻄﻮﻃﺎﺕ ﻣﻦ ﺇﻧﺘﺎﺝ ﺍﻟﺜﻘﺎﻓﺔ .ﻭﻫﻲ ﺃﺣﺪ ﺍﻟﻄﺮﻕ ﻟﻴﻌﺒﺮ ﻣﺎ ﰲ ﺍﻟﻘﻠﺐ .ﻭﻣﺎ ﻳﻜﺘﺐ
ﰲ ﺍﳌﺨﻄﻮﻃﺎﺕ ﻟﻪ ﻋﻼﻗﺔ ﲟﻨﻬﺞ ﺍﳊﻴﺎﺓ ،ﻭﻫﻲ ﺃﻳﻀﺎﹰ ﻣﻦ ﺍﻹﻧﺘﺠﺎﺕ ﺍﻷﺩﺑﻴﺔ .ﻭﺇﺫﺍ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﳌﻌﺎﱐ ﺍﻟﱵ
ﺗﺘﻀﻤﻨﻬﺎ ﻓﻨﺠﺪ ﺃﻥﹼ ﳍﺎ ﻭﻇﻴﻔﺔ ﺧﺎﺻﺔ ،ﻭﻫﻲ ﺗﺒﲔ ﺍﻟﻔﻜﺮﺓ ﺃﻭ ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﳝﻜﻦ ﺗﻄﺒﻴﻘﻬﺎ ﳌﻦ ﻳﻜﻮﻥ ﰲ
ﺯﻣﻨﻬﺎ ﺃﻭ ﳉﻴﻞ ﺑﻌﺪﻫﺎ.
٢
١
Oman Fathurrahman, “Pentingnya Memelihara, Melestarikan dan Memanfaatkan Khazanah Islam
Nusantara,” Jurnal Lektur Keagamaan. Vol ١ No ١ Desember ٢٠٠٣, h. ١
٢
Siti Baroroh Baried, Pengantar Teori Filologi, (Jakarta: Pusat Pembinaan dan Pengembangan Bahasa.
Departemen Pendidikan dan Kebudayaan, ١٩٨٥) h. ٤-٥
١
ﻭﻧﻈﺮﺍﹰ ﻷﳘﻴﺔ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﱵ ﺗﺘﻀﻤﻨﻬﺎ ﻫﺬﻩ ﺍﳌﺨﻄﻮﻃﺎﺕ ﻓﻨﺤﺘﺎﺝ ﺇﱃ ﺗﻄﻮﻳﺮ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ
ﲣﺘﺺ ﺬﻩ ﺍﳌﺨﻄﻮﻃﺎﺕ ،ﻭﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻫﻲ ﺍﻟﻔﻴﻠﻮﻟﻮﺟﻴﺔ.
ﻟﻘﺪ ﺍﺷﺘﻬﺮﺕ ﺍﻟﻔﻴﻠﻮﻟﻮﺟﻴﺔ ﺑﺄﺎ ﻋﻠﻢ ﻳﻬﺘﻢ ﺑﺎﳌﺨﻄﻮﻃﺎﺕ ﺍﻟﻘﺪﳝﺔ .ﻭﺗﻘﻮﻡ ﺍﻟﺪﺭﺍﺳﺔ ﻋﻦ
ﺍﳌﺨﻄﻮﻃﺎﺕ ﻷﻥ ﻓﻴﻬﺎ ﻣﻌﻠﻮﻣﺎﺕ ﺗﺼﻠﺢ ﺗﻄﺒﻴﻘﻬﺎ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﻦ.
٣
ﺇﻥﹼ ﻣﺎ ﺗﻀﻤﻨﻪ ﺍﳌﺨﻄﻮﻃﺎﺕ ﻣﻦ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻓﺈﻧﻪ ﻣﻦ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﱵ ﺗﻨﺘﺠﻬﺎ ﺃﻳﺪﻱ ﺍﻟﻨﺎﺱ ﺍﻟﻘﺪﻣﺎﺀ.
ﻭﺇﻥ ﻛﺎﻥ ﻛﺬﻟﻚ ،ﻓﺎﻟﻔﻴﻠﻮﻟﻮﺟﻴﺔ ﻫﻲ ﺍﻟﻔﻦ ﺍﻟﱵ ﺗﺘﻌﻠﻖ ﺑﺪﺭﺍﺳﺔ ﺛﻘﺎﻓﺔ ﺍﻟﻨﺎﺱ ﺍﻟﻘﺪﻣﺎﺀ .ﻭﻣﻦ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﱵ
ﻧﺬﻛﺮﻫﺎ ﻫﻨﺎ ﻫﻲ ﺍﻟﻔﻜﺮﺓ ﻭﺍﻟﻔﺮﺍﺳﺔ ﻭﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﻟﻌﺎﺩﺓ ﻭﺍﻟﺘﻌﺎﻟﻴﻤﺎﺕ ﺍﻟﱵ ﺗﻌﻮﺩ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﺎ.
٤
ﻭﻛﺎﻥ ﻭﺟﻮﺩ ﺍﳌﺨﻄﻮﻃﺎﺕ ﻻ ﳝﻜﻦ ﻓﺼﻠﻬﺎ ﻋﻦ ﺍﻟﺘﻘﺎﻟﻴﺪ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﺩﺧﻠﺖ ﺇﱃ ﺣﻮﺯﺓ
ﻣﻼﻳﻮ -ﻧﻮﺳﻨﺘﺎﺭﺍ ﻣﻨﺬ ٧ﻗﺮﻭﻥ .ﻭﻫﻲ ﻻ ﻳﻨﻔﺼﻞ ﺃﻳﻀﺎ ﻋﻦ ﺍﻟﺘﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﺗﻌﺘﻘﺪ ﺃﻧﻬﺎ ﻗﺪ ﲢﻤﻞ
ﺗﻘﻠﻴﺪ ﺍﻟﻜﺘﺎﺑﺔ ﺍﻟﱵ ﻗﺒﻠﻬﺎ ﻏﲑ ﻣﻌﺮﻭﻓﺔ ﻣﻦ ﳎﺘﻤﻊ ﻣﻼﻳﻮ -ﻧﻮﺳﻨﺘﺎﺭﺍ ،ﺣﱴ ﰲ ﺗﻄﻮﻳﺮﻫﺎ ،ﻭﻛﺎﻥ ﳍﺬﻩ
ﺍﻟﺘﻌﺎﻟﻴﻢ ﳍﺎ ﺩﻭﺭ ﻣﻬﻢ ﰲ ﺇﻧﺘﺎﺝ ﻛﺜﲑ ﻣﻦ ﺍﳌﺨﻄﻮﻃﺎﺕ ،ﺧﺼﻮﺻﺎ ﰲ ﺍﳌﺨﻄﻮﻃﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ.
٥
ﻟﻘﺪ ﻗﻠﻨﺎ ﺳﺎﺑﻘﺎﹰ ﺃﻥ ﺗﻨﻮﻉ ﺍﳌﺨﻄﻮﻃﺎﺕ ﰲ ﺇﻧﺪﻭﻧﻴﺴﻴﺎ ﻳﺆﺛﺮﻩ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ،ﻭﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ
ﻛﺎﻧﺖ ﳍﺎ ﺃﺛﺮﺍﹰ ﰲ ﺗﺴﺠﻴﻊ ﺍﻟﻨﺎﺱ ﰲ ﻛﺘﺎﺑﺔ ﺍﳌﺨﻄﻮﻃﺎﺕ .ﻭﻣﻦ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳﺆﺛﺮ ﻋﻠﻴﻪ ﺃﻳﻀﺎﹰ ﻀﺔ ﻋﺪﺓ
٣
Baroroh Baried, dkk, Pengantar Teori Filologi, (Yogyakarta: Badan Penelitian dan Publikasi Seksi
Filologi, Fakultas Sastra Universitas Gadjah Mada, ١٩٩٤) h.١
٤
Baried, Pengantar Teori Filologi, h.٢
٥
Oman Fathurahman dkk, Filologi dan Islam Indonesia, ( Jakarta: Puslitbang Lektur Keagamaan
Badan Litbang dan Diklat Kementrian Agama RI, ٢٠١٠) h. ١٠١
٢
ﺍﳌﻤﻠﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ،ﻭﻛﺜﺮﺓ ﺍﻟﺪﻋﺎﺓ ﻭﺧﺎﺻﺔ ﺍﻟﺬﻳﻦ ﺟﺎﺀﻭﺍ ﻣﻦ ﺍﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻨﺸﺮ ﺍﻹﺳﻼﻡ ﺑﲔ ﺳﻜﺎﻥ
ﺍﻹﻧﺪﻭﻧﻴﺴﻴﺎ.
٦
ﻭﺍﻷﺩﺏ ﺍﻹﺳﻼﻣﻲ ﻳﻨﻘﺴﻢ ﺇﱃ ﺃﻗﺴﺎﻡ ،ﻣﻨﻬﺎ :ﻗﺼﺺ ﺍﻷﻧﺒﻴﺎﺀ ،ﻭﺳﲑﺓ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ
ﻭﺳﻠﹼﻢ ﻭﺁﻟﻪ ،ﻭﻗﺼﺺ ﺃﺑﻄﺎﻝ ﺍﻹﺳﻼﻡ ﻭﺍﻟﻘﺼﺺ ﻋﻦ ﺗﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻡ ﻭﺍﻋﺘﻘﺎﺩﻩ ﻭﺍﻟﻘﺼﺺ ﺍﳋﻴﺎﻟﻴﺔ
ﻭﺍﻟﻘﺼﺺ ﺍﻟﺼﻮﻓﻴﺔ.
٧
ﺍﻟﺘﺼﻮﻑ ﻋﻨﺪ ﺍﻟﻐﺰﺍﱄ ﻫﻮ ﺃﻣﺮ ﺑﺎﻃﻦ ﻻ ﻳﻄﹼﻠﻊ ﻋﻠﻴﻪ ،ﻭﻻ ﳝﻜﻢ ﺿﺒﻂ ﺍﳊﻜﻢ ﲝﻘﻴﻘﺘﻪ ،ﺑﻞ ﺑﺄﻣﻮﺭ
ﻇﺎﻫﺮﺓ ﻳﻌﻮﻝ ﻋﻠﻴﻬﺎ ﺃﻫﻞ ﺍﻟﻌﺮﻑ ﰲ ﺇﻃﻼﻕ ﺍﺳﻢ ﺍﻟﺼﻮﰲ ،ﻭﺍﻟﻀﺎﺑﻂ ﺍﻟﻜﻠﻲ ﺃﻥ ﻛﻞ ﻣﻦ ﻫﻮ ﺑﺼﻔﺔ ﺇﺫﺍ
ﻧﺰﻝ ﰲ ﺧﺎﻧﻘﺎﻩ ﺍﻟﺼﻮﻓﻴﺔ ﱂ ﻳﻜﻦ ﻧﺰﻭﻟﻪ ﻓﻴﻬﺎ ﻭﺍﺧﺘﻼﻃﻪ ﻢ ﻣﻨﻜﺮﺍ ﻋﻨﺪﻫﻢ ﻓﻬﻮ ﺩﺍﺧﻞ ﰲ ﻏﻤﺎﺭﻫﻢ،
ﻭﺍﻟﺘﻔﺼﻴﻞ ﺃﻥ ﻳﻼﺣﻆ ﻓﻴﻪ ﲬﺲ ﺻﻔﺎﺕ :ﺍﻟﺼﻼﺡ ،ﻭﺍﻟﻔﻘﺮ ،ﻭﺯﻱ ﺍﻟﺼﻮﻓﻴﺔ ،ﻭﺃﻻ ﻳﻜﻮﻥ ﻣﺸﺘﻐﻼ
ﲝﺮﻓﺔ ،ﻭﺃﻥ ﻳﻜﻮﻥ ﳐﺎﻟﻄﺎ ﳍﻢ ﺑﻄﺮﻳﻘﺔ ﺍﳌﺴﺎﻛﻨﺔ.
٨
Azyumardi Azra, Jaringan Ulama Timur Tengah dan Kepulauan Nusantara Abad XVII dan XVIII,
٦
(Jakarta: Kencana, ٢٠١٣) h. ٣٢
Edwar Djamaris, Menggali Khasanah Kesusastraan Melayu Klasik, (Jakarta: Balai Pustaka,١٩٩٠) h.
٧
١٠٩-١١٠
٨ﺯﻛﻰ ﻣﺒﺎﺭﻙ ،ﺍﻟﺘﺼﻮﻑ ﺍﻹﺳﻼﻣﻲ ﰲ ﺍﻷﺩﺏ ﻭﺍﻷﺧﻼﻕ ،ﻁ ) ١ﺍﻟﻘﺎﻫﺮﺓ :ﻣﻜﺘﺒﺔ ﺍﻟﺜﻘﻔﺔ ﺍﻟﺪﻳﻨﻴﺔ ٢٠٠٤ ،ﻡ( ﺹ- ٢٢ .
٢٣
٣
ﳍﺬﺍ ﻧﺮﻯ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻌﺎﻣﻠﲔ ،ﻭﺍﳌﺮﺷﺪﻳﻦ ﺍﻟﻐﻴﻮﺭﻳﻦ ،ﻳﻨﺼﺤﻮﻥ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺪﺧﻮﻝ ﻣﻊ ﺍﻟﺼﻮﻓﻴﺔ
ﻭﺍﻟﺘﺰﺍﻡ ﺻﺤﺒﺘﻬﻢ ،ﻛﻲ ﳚﻤﻌﻮﺍ ﺑﲔ ﺟﺴﻢ ﺍﻹﺳﻼﻡ ﻭﺭﻭﺣﻪ ،ﻭﻟﻴﺬﻭﻗﻮﺍ ﻣﻌﺎﱐ ﺍﻟﺼﻔﺎﺀ ﺍﻟﻘﻠﱯ ﻭﺍﻟﺴﻤﻮ
ﺍﳋﻠﻘﻲ ،ﻭﻟﻴﺘﺤﻘﻘﻮﺍ ﺑﺎﻟﺘﻌﺮﻳﻒ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻴﻘﻴﻨﻴﺔ ،ﻓﻴﺘﺤﻠﻮﺍ ﲝﺒﻪ ﻭﻣﺮﺍﻗﺒﺘﻪ ﻭﺩﻭﺍﻡ ﺫﻛﺮﻩ.
٩
ﻧﻌﺘﻘﺪ ﺃﻥﹼ ﺍﳌﺨﻄﻮﻃﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺇﻧﺪﻭﻧﻴﺴﻴﺎ ﻟﻴﺴﺖ ﻣﻜﺘﻮﺑﺔ ﺑﺎﺳﺘﺨﺪﺍﻡ ﺍﻟﻠﹼﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻣﻼﻳﻮ
ﻓﺤﺴﺐ ،ﻭﻟﻜﻦ ﻛﺘﺒﺖ ﺑﺎﻟﻠﹼﻐﺎﺕ ﻧﻮﺳﻨﺘﺎﺭﺍ ﺃﺧﺮﻯ ﻛﻤﺜﻞ ﺍﻟﻠﹼﻐﺔ ﺍﳉﺎﻭﻳﺔ ﻭﺍﻟﻠﹼﻐﺔ ﺍﻟﺴﻮﻧﺪﺍﻭﻳﺔ ﻭﺍﻟﻠﹼﻐﺔ
ﺍﻟﺒﻮﺟﻴﺴﻴﺔ ﻭﻏﲑﻫﺎ .ﻭﻫﺬﺍ ﻳﺪﻝﹼ ﻋﻠﻰ ﺃﻥﹼ ﺍﻹﺳﻼﻡ ﻗﺪ ﺍﻧﺘﺸﺮ ﰲ ﺇﻧﺪﻭﻧﻴﺴﻴﺎ ﺍﻧﺘﺸﺎﺭﺍ ﻭﺍﺳﻌﺎ ﻣﻦ ﺟﻬﺔ،
ﻭﻳﺪﻝﹼ ﻋﻠﻰ ﺃﻥﹼ ﺇﻧﺪﻭﻧﺴﻴﺎ ﻟﻪ ﻛﺜﲑ ﻣﻦ ﺍﳌﺨﻄﻮﻃﺎﺕ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ.١٠
ﻭﻛﺎﻧﺖ ﻛﺘﺎﺑﺔ ﺑﺎﻟﻌﺮﺑﻴﺔ ﺍﳉﺎﻭﻳﺔ ﳍﺎ ﻋﻼﻗﺔ ﻗﻮﻳﺔ ﺑﺎﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﺔ ﰲ ﺇﻧﺪﻭﻧﻴﺴﻴﺎ ،ﻭﻫﻲ ﺃﺣﺪ
ﺍﻟﻮﺳﺎﺋﻞ ﺍﺳﺘﻌﻤﻠﻪ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻧﺸﺮ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ.
ﻛﺎﻥ ﻟﻺﺳﻼﻡ ﺩﻭﺭ ﻛﺒﲑ ﰲ ﻧﺸﺮ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻜﺘﺎﺑﺔ ﺍﳉﺎﻭﻳﺔ ﻭﻟﻐﺔ ﺍﳌﻼﻳﻮ ﲝﻴﺚ ﻗﺪ ﺍﺷﺘﻬﺮ
ﺍﺳﺘﻌﻤﺎﳍﻤﺎ ﰲ ﲨﻴﻊ ﺃﳓﺎﺀ ﺍﻹﻧﺪﻭﻧﻴﺴﻴﺎ ،ﻛﺄﺗﺸﻴﻪ ) (Acehﻭﺗﺎﺭﻧﺎﰐ ) (Ternateﻭﺗﻴﺪﻭﺭ ) (Tidoreﻭﺑﺎﻧﺘﲔ
)(Banten
).Barat
ﰲ ﺟﺎﻭﻯ ﺍﻟﻐﺮﺑﻴﺔ
)(Jawa Barat
ﻭﺑﻴﻤﺎ
)(Bima
ﰲ ﻧﻮﺳﺎ ﺗﻴﻨﺠﺎﺭ ﺍﻟﻐﺮﺑﻴﺔ
(Nusa Tengara
١١
٩ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻋﻴﺴﻰ ،ﺣﻘﺎﺋﻖ ﻋﻦ ﺍﻟﺘﺼﻮﻑ ،ﻁ ) ٥ﺩ .ﻡ .ﻥ :ﻣﻮﻗﻊ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺸﺎﺫﻟﻴﺔ ﺍﻟﺪﺭﻗﺎﻭﻳﺔ٢٠٠١ ،ﻡ( ﺹ١٩ .
١٠
Achdiati Ikram,Filologia Nusantara, cet. ١ (Jakarta: PT Aka, ٢٠٠٧), h.١٥
١١
Uka Tjandrasasmita, “Penggunaan Tulisan Jawi Setelah Kedatangan Islam,” Lektur Keagamaan, vol. ٦,
No. ١, Desember ٢٠٠٨, h. ٢.
٤
ﻳﺮﻯ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻜﺘﺎﺑﺔ ﺍﳉﺎﻭﻳﺔ ﻛﺎﻧﺖ ﺑﺪﺃ ﻣﻨﺬ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ ﺍﳌﻴﻼﺩﻳﺔ.
ﻭﺃﻭﻝ ﻛﺘﺎﺑﺔ ﺍﳉﺎﻭﻳﺔ ﺍﻛﺘﺸﻔﻬﺎ ﺍﻟﻌﻠﻤﺎﺀ ﻛﺎﻧﺖ ﻛﹸﺘﺒﺖ ﻋﻠﻰ ﺍﳊﺠﺮ ﰲ ﺗﺮﻳﻨﺠﺎﻧﻮ ) ،(Trengganuﻣﺎﻟﻴﺰﻳﺎ
) ،(Malaysiaﻛﺎﻧﺖ ﻛﺘﺒﺖ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﺃﺭﺑﻊ ﻣﻦ ﺭﺟﺐ ﻋﺎﻡ ٧٠٢ﺍﳍﺠﺮﻳﺔ ﺑﺎﳌﻨﺎﺳﺒﺔ ﺍﺛﻨﲔ ﻭﻋﺸﺮﻳﻦ
ﻣﻦ ﻓﱪﺍﻳﺮ ﻋﺎﻡ ١٣٠٣ﺍﳌﻼﺩﻳﺔ.
١٢
ﻭﻫﺬﻩ ﺍﻟﻨﺴﺨﺔ ﻛﺎﻧﺖ ﻣﻦ ﻛﺘﺐ ﺍﻷﺩﺏ؛ ﻷﻥ ﻓﻴﻬﺎ ﲝﺚ ﻋﻦ ﺍﻟﺘﺼﻮﻑ ﻭﺍﻟﻘﺼﺺ ﺧﺎﺭﻕ
ﻟﻠﻌﺎﺩﺓ ﻭﺍﻟﺮﻭﺡ .ﻟﻜﻦ ﻟﻘﺪ ﻭﺟﺪﺕ ﺍﻟﺒﺎﺣﺜﺔ ﰲ ﻫﺬﺍ ﺍﻟﻨﺴﺨﺔ ﻳﺒﲔ ﻋﻦ ﻭﺭﻣﺰ ﺍﳌﻮﺕ ،ﻭﻳﺸﺮﺡ ﻓﻴﻬﺎ ﺃﻳﻀﺎﹰ
ﺃﻥ ﻣﺎ ﳝﻠﻜﻪ ﺍﻹﻧﺴﺎﻥ ﺑﻌﺪ ﺍﳌﻮﺕ ﺳﻴﻌﻮﺩ ﺇﱃ ﺍﷲ .ﻭﰲ ﺁﺧﺮ ﺍﻟﻨﺴﺨﺔ ﺗﻜﻠﻢ ﺍﳌﺆﻟﻒ ﻋﻦ ﺻﺪﻗﺔ ﺍﳌﻮﺕ
ﺑﻌﺪ ﻣﻮﺕ ﺍﳌﻴﺖ ﺑﺜﻼﺛﺔ ﺃﻳﺎﻡ ﻭﺳﺒﻌﺔ ﺃﻳﺎﻡ ﻭﺃﺭﺑﻌﲔ ﻳﻮﻣﺎﹰ ﻭﻣﺎﺋﺔ ﻳﻮﻡ ﺇﱃ ﺃﻟﻒ ﻳﻮﻡ ﰒ ﺍﺧﺘﺮﺕ ﺍﻟﺒﺎﺣﺜﺔ ﻫﺬﻩ
ﺍﻟﻨﺴﺨﺔ ﻟﺜﻼﺛﺔ ﺃﻣﻮﺭ ،ﻭﻫﻲ:
ﺍﻷﻭﻝ :ﻷﳘﻴﺔ ﻫﺬﻩ ﺍﻟﻨﺴﺨﺔ؛ ﻷﺎ ﻧﺴﺨﺔ ﺍﻟﺘﺼﻮﻑ ﺍﻟﱵ ﳍﺎ ﻋﻼﻗﺔ ﺑﺘﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻡ ،ﻭﺍﻟﺘﺼﻮﻑ
ﻟﻪ ﻋﻼﻗﺔ ﻗﻮﻳﺔ ﺑﺘﻄﻮﺭ ﺍﻹﺳﻼﻡ ﻭﺍﻟﻌﻠﻮﻡﹺ ﻋﻦ ﺍﳌﺨﻄﻮﻃﺎﺕ ﰲ ﺇﻧﺪﻭﻧﻴﺴﻴﺎ .ﻭﻫﺬﺍ ﺍﻟﻨﺴﺨﺔ ﳝﻜﹼﻨﻨﺎ ﰲ ﻣﻌﺮﻓﺔ
ﺗﻄﻮﺭ ﺍﻹﺳﻼﻡ ﰲ ﺇﻧﺪﻭﻧﻴﺴﻴﺎ ﺧﺎﺻﺔ ﰲ ﺍﳉﺰﻳﺮﺓ ﺟﺎﻭﻯ.
ﺍﻟﺜﺎﱐ :ﺃﻥﹼ ﻫﺬﻩ ﺍﻟﻨﺴﺨﺔ ﻛﺘﺒﺖ ﺑﺎﻟﻌﺮﺑﻴﺔ ﻭﻓﻴﻬﺎ ﺗﺮﲨﺔ ﳍﺎ ﺑﺎﻟﻠﻐﺔ ﺍﳉﺎﻭﻳﺔ ﻭﻟﻜﻦ ﻛﺘﺒﺖ ﺑﺎﻷﺣﺮﻑ
ﺍﻟﻌﺮﺑﻴﺔ ،ﻭﺗﺮﲨﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺇﱃ ﺍﻟﻠﻐﺔ ﺍﳉﺎﻭﻳﺔ ﺑﻄﺮﻳﻘﺔ ﺍﳌﻼﺯﻣﺔ ﺑﲔ ﺍﻟﺸﻴﺦ ﻭﺗﻠﻤﻴﺬﻩ ﺃﻭ ﺑﻄﺮﻳﻘﺔ ﺍﶈﺎﺿﺮﺓ
ﻣﺎﺯﺍﻝ ﳛﻔﻈﻬﻤﺎ ﻣﻦ ﻳﺆﻳﺪﳘﺎ ﻣﻦ ﺍﻟﻨﺎﺱ .ﻭﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻌﺎﺩﺓ ﻫﻮﻳﺔ ﲤﻴﺰ ﺎ ﺍﻟﻨﺎﺱ ﰲ ﺗﻄ ﻮﺭ ﺍﻟﺘﻌﻠﻴﻢ ﰲ
ﺇﻧﺪﻭﻧﻴﺴﻴﺎ.
Uka Tjandrasasmita, “Penggunaan Tulisan Jawi Setelah Kedatangan Islam,” h. ٤
٥
١٢
ﺍﻟﺜﺎﻟﺚ :ﻭﻧﻌﺮﻑ ﺃﳘﻴﺔ ﻫﺬﻩ ﺍﻟﻨﺴﺨﺔ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﱵ ﺗﺘﻀﻤﻨﻬﺎ ﻭﺇﱃ ﻟﻐﺘﻬﺎ ﻓﻠﺬﻟﻚ
ﺗﺼﻠﺢ ﻫﺬﻩ ﺍﻟﻨﺴﺨﺔ ﻟﺘﻜﻮﻥ ﻣﻮﺿﻮﻉ ﺍﻟﺒﺤﺚ؛ ﻷﻧﻨﺎ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻌﻠﻢ ﻣﺪﻯ ﺗﻄﻮﺭ ﺍﻟﻜﺘﺎﺑﺔ ﺍﳉﺎﻭﻳﺔ ﰲ
ﺍﻟﻘﺪﱘ ﺣﱴ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺣﻔﻈﻬﺎ.
ﰒ ﻣﻦ ﺃﳘﻴﺔ ﺍﻟﺒﺤﺚ ﻋﻦ ﻫﺬﻩ ﺍﻟﻨﺴﺨﺔ ﻫﻲ ﺗﻌﻠﻘﻬﺎ ﺑﻜﻠﻴﺔ ﺍﻷﺩﺏ؛ ﻷﺎ ﻣﻦ ﺟﻨﺲ ﺍﻷﺩﺏ،
ﻭﺍﻷﺩﺏ ﻧﺘﻴﺠﺔ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﳌﺒﺪﻋﺔ ،ﻭﻣﻮﺿﻮﻋﻪ ﻫﻮ ﺍﻹﻧﺴﺎﻥ ﻭﺣﻴﺎﺗﻪ ،ﻭﺍﻟﻜﺘﺎﺑﺔ ﻫﻮ ﻭﺳﻴﻠﺔ ﰲ ﺗﻌﺒﲑﻩ.
ﻭﻫﺬﻩ ﺍﻟﻨﺴﺨﺔ ﺗﺘﻀﻤﻦ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻭﺍﻟﻔﻮﺍﺋﺪ ﳝﻜﻦ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻨﻬﺎ.
ﲢﺪﻳﺪ ﺍﻟﺒﺤﺚ
ﻛﺎﻧﺖ ﺍﳌﺨﻄﻮﻃﺔ ﺍﻵﻥ ﻟﻴﺴﺖ ﻣﻦ ﻧﺴﺨﺔ ﺃﺻﻠﻴﺔ ﺍﻟﱵ ﻛﹸﺘﺒﺖ ﻣﺆﻟﹼﻔﻬﺎ ،ﺑﻞ ﻫﻲ ﻣﻨﺴﻮﺧﺔ ﺍﻟﱵ
ﻧﺴﺨﺖ ﻋﺪﺓ ﻣﺮﺍﺕ ﺣﱴ ﲡﺮﺏ ﺍﻟﺘﻐﻴﲑﺍﺕ ،ﻭﻛﺎﻥ ﺗﻐﻴﲑ ﺍﻟﻨﺴﺨﺔ ﻟﻪ ﻋﺪﺓ ﺃﺳﺒﺎﺏ ،ﻣﻨﻬﺎ :ﻃﻮﻝ ﺍﻟﺰﻣﻦ،
ﻭﺍﳋﻄﺄ ﰲ ﻧﺴﺨﻬﺎ ﺑﺴﺒﺐ ﺍﳋﻄﺄ ﰲ ﺍﻟﻔﻬﻢ ﺃﻭ ﺍﳋﻄﺄ ﰲ ﺍﻟﻜﺘﺎﺑﺔ ﺃﻭ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺬﺍﺗﻴﺔ ﻟﻠﻨﺎﺳﺦ .ﻭﻣﻦ
ﺍﻷﺳﺒﺎﺏ ﺟﻌﻠﺖ ﺍﳌﺨﻄﻮﻃﺔ ﺍﳌﺘﻨﻮﻋﺔ.
١٣
ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ ،ﻛﺎﻧﺖ ﺍﳌﺸﻜﻼﺕ ﺍﻟﺮﺋﻴﺴﻴﺔ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻛﻤﺎ ﻳﻠﻲ:
.١ﻛﻴﻒ ﲢﻘﻴﻖ ﻧﺺ ﻋﺎﱂ ﺍﻟﻜﻨﻮﺯ ﻭﺗﺮﲨﺘﻪ ﺇﱃ ﺍﻟﻠﹼﻐﺔ ﺍﻹﻧﺪﻭﻧﻴﺴﻴﺔ؟
.٢ﻛﻴﻒ ﺍﻷﻓﻜﺎﺭ ﺍﳍﺎﻣﺔ ﺍﻟﱵ ﻭﺭﺩﺕ ﰲ ﺍﻟﻨﺺ؟
٦
Baried, Pengantar Teori Filologi, h.٧
١٣
٣,١ﺃﻫﺪﺍﻑ ﺍﻟﺒﺤﺚ
ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﳌﺸﻜﻼﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻛﺎﻧﺖ ﺍﻷﻫﺪﺍﻑ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻛﻤﺎ ﻳﻠﻲ:
.١ﲢﻘﻴﻖ ﻧﺺ ﻋﺎﱂ ﺍﻟﻜﻨﻮﺯ ﻭﺗﻘﺪﳝﻪ ﻭﺗﺮﲨﺘﻬﺎ ﻣﻦ ﺍﻟﻠﹼﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺇﱃ ﺍﻟﻠﹼﻐﺔ ﺍﻹﻧﺪﻭﻧﻴﺴﻴﺔ.
.٢ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﻷﻓﻜﺎﺭ ﺍﳍﺎﻣﺔ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻨﺺ.
٤,١ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺴﺎﺑﻘﺔ
ﻻ ﲡﺪ ﺍﻟﺒﺎﺣﺜﺔ ﺍﻟﺘﺤﻘﻴﻖ ﰲ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﻔﻴﻠﻮﻟﻮﺟﻴﺔ ﻋﻦ ﺍﳌﺨﻄﻮﻃﺔ ﻋﺎﱂ ﺍﻟﻜﻨﻮﺯ ،ﻭ ﻟﻜﻦ ﲡﺪ
ﺍﻟﺒﺎﺣﺜﺔ ﺍﻟﺘﺤﻘﻴﻖ ﰲ ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻋﻦ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﻔﻴﻠﻮﻟﻮﺟﻴﺔ ﺑﺎﳌﺨﻄﻮﻃﺔ ﺍﳌﺨﺘﻠﻔﺔ ﻛﻤﺎ ﻳﻠﻲ:
.١
ﺃﲪﺪ ﺭﺍﺯﻗﲔ ﺑﺎﳌﺨﻄﻮﻃﺔ ﻣﺸﺎﻫﺪ ﺍﻟﻨﺎﺳﻚ ﰲ ﻣﻘﺎﻣﺎﺕ ﺍﻟﺴﺎﻟﻚ ﻟﻌﺒﺪﺍﷲ ﺍﺑﻦ ﻋﺒﺪ
ﺍﻟﻘﻬﺎﺭﺍﻟﺒﻨﺘﺎﱐ ،٢٠٠٩ ،ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﻜﻠﹼﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ
ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﺟﺎﻛﺮﺗﺎ .ﺍﻧﻴﻔﺔ ﺑﺎﳌﺨﻄﻮﻃﺔ ﺭﺳﺎﻟﺔ ﺍﻟﻮﺿﻮﺀ ﻟﺸﻴﺦ ﺗﺎﺝ ﺍﻟﺪﻳﻦ
ﺍﺑﻦ ﺯﻛﺮﻳﺎ ،٢٠١٠ ،ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﻜﻠﹼﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ
ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﺟﺎﻛﺮﺗﺎ.
.٢
ﺃﲪﺪ ﻋﺒﻴﺪﺍﷲ ﺃﺭﺍﻧﺪﺍ ﺑﺎﳌﺨﻄﻮﻃﺔ ﺷﺮﺡ ﺭﺳﺎﻟﺔ ﺍﻹﻣﺎﻡ ﺍﻟﺴﻤﺮﻗﻨﺪﻱ ،٢٠١١،ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ
ﺑﻜﻠﹼﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﺟﺎﻛﺮﺗﺎ.
٧
.٣
ﺗﻮﺗﻮﺭ ﺃﺣﺴﻦ ﺍﳌﺼﻄﻔﻰ ﺑﺎﳌﺨﻄﻮﻃﺔ ﻛﻠﻤﱵ ﺍﻟﺸﻬﺎﺩﺓ ،٢٠١٤ ،ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﻜﻠﹼﻴﺔ ﺍﻵﺩﺍﺏ
ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﺟﺎﻛﺮﺗﺎ.
.٤
ﻧﺪﺍﺀ ﻓﻀﻼﻥ ﺑﺎﳌﺨﻄﻮﻃﺔ ﺑﻴﺎﻥ ﺍﻷﻟﻒ ،٢٠١٠ ،ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﻜﻠﹼﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ
ﺍﻹﻧﺴﺎﻧﻴﺔ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﺟﺎﻛﺮﺗﺎ.
.٥
ﻫﺎﺭﻳﺎﺩﻱ ﺑﺎﳌﺨﻄﻮﻃﺔ ﳐﺘﺼﺮ ﻓﺼﻮﺹ ﺍﳊﻜﻢ ،٢٠١١ ،ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﻜﻠﹼﻴﺔ ﺍﻵﺩﺍﺏ
ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﺟﺎﻛﺮﺗﺎ.
٥,١ﻧﻈﺮﻳﺔ ﺍﻟﺒﺤﺚ ﻭﻣﻨﻬﺠﻪ
١,٥,١ﻧﻈﺮﻳﺔ ﺍﻟﻔﻴﻠﻮﻟﻮﺟﻴﺔ ﻭﲢﻠﻴﻞ ﺍﳋﻄﺎﺏ
ﻗﺪ ﺳﺒﻖ ﺍﻟﻜﻼﻡ ﺃﻥ ﻋﻠﻢ ﺍﻟﻔﻴﻠﻮﻟﻮﺟﻴﺔ ﺗﻈﻬﺮ ﻷﺟﻞ ﺩﺭﺍﺳﺔ ﺃﺧﺒﺎﺭ ﺍﺘﻤﻊ ﺍﻟﻘﺪﻣﺎﺀ ﺍﻟﱵ ﻣﻜﺘﻮﺑﺔ
ﻋﻠﻰ ﺍﳌﺨﻄﻮﻃﺔ .ﻭﻧﻌﻠﻢ ﺃﻳﻀﺎﹰ ﺃﻥﹼ ﺍﳌﺨﻄﻮﻃﺔ ﺍﻟﱵ ﻭﻗﻌﺖ ﻋﻠﻴﻬﺎ ﺍﻟﻨﺴﺦ ﻣﺮﺓ ﺑﻌﺪ ﻣﺮﺓ ﺳﺘﻈﻬﺮ ﻣﻨﻪ ﻋﺪﺓ
ﺍﻟﻨﺴﺦ ﻣﺘﻨﻮﻋﺔ .ﻭﺗﻨﻮﻉ ﻧﺺ ﻳﻈﻬﺮ ﺑﺴﺒﺐ ﻋﺪﻡ ﺿﺒﻂ ﰲ ﺍﻟﻨﺴﺦ ،ﻭﻫﺬﺍ ﳚﻌﻞ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﱵ ﺗﺘﻀﻤﻨﻬﺎ
ﺍﳌﺨﻄﻮﻃﺔ ﻣﺘﻨﻮﻋﺔ ﺃﻳﻀﺎﹰ.
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ﻭﻛﻠﻤﺎ ﻛﺜﺮﺕ ﻧﺴﺦ ﺍﳌﺨﻄﻮﻃﺎﺕ – ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺑﺴﺒﺐ ﺷﻬﺮﺎ ﺃﻭ ﺑﺴﺒﺐ ﺁﺧﺮ -ﻛﺜﺮ ﺃﺛﺮ
ﺍﻟﻨﺎﺳﺦ ﰲ ﻧﺼﻬﺎ ،ﻷﻥ ﺍﻟﻨﺎﺳﺦ ﻛﺎﻹﻧﺴﺎﻥ ﻓﻠﻪ ﻧﻘﺺ ﰲ ﻋﻤﻠﻴﺔ ﺍﻟﻨﺴﺦ .ﻭﻛﺜﺮﺓ ﺍﻟﻴﺪ ﺍﻟﱵ ﻧﺴﺨﺖ ﻫﺬﻩ
ﺍﳌﺨﻄﻮﻃﺔ ﲡﻌﻞ ﻧﺼﻬﺎ ﺑﻌﻴﺪﺍ ﻋﻦ ﺍﻟﻨﺺ ﺍﻷﺻﻠﻲ ﺍﻟﺬﻱ ﻛﺘﺒﻪ ﺍﳌﺆﻟﻒ ١٥.ﻭﻻ ﻳﻨﻜﺮ ﻭﺟﻮﺩ ﺍﳋﻄﺄ ﺃﻭ
Baried, Pengantar Teori Filologi, h.٦
)Oman Fathurahman, Filologi Indonesia Teori dan Metode, (Jakarta: Prenada Media Group, ٢٠١٥
٨
١٤
.
١٥
h.٢٥
ﺳﻮﺀ ﺍﻟﻔﻬﻢ ﰲ ﻋﻤﻠﻴﺔ ﺍﻟﻨﺴﺦ .ﻭﻫﻨﺎﻙ ﺳﺒﺐ ﺁﺧﺮ ﰲ ﺗﻐﻴﲑ ﻧﺺ ﺍﳌﺨﻄﻮﻃﺎﺕ ﺳﻮﻯ ﺍﻹﺭﺍﺩﻱ ،ﻭﻫﻮ ﺃﻥ
ﺍﻟﻨﺎﺳﺦ ﳝﻜﻦ ﻟﻪ ﺃﻥ ﻳﺰﻳﺪ ﻣﺎ ﰲ ﺍﻟﻨﺺ ﺃﻭ ﻳﻨﻘﺼﻪ ﺃﻭ ﳛﺮﻓﻪ ﺣﺴﺐ ﺇﺭﺍﺩﺗﻪ ﺍﻟﱵ ﻳﺘﺄﺛﺮ ﺑﺄﺣﻮﺍﻝ ﺯﻣﻨﻪ.
١٦
ﻓﻠﻜﻞ ﻧﺴﺨﺔ ﳍﺎ ﺗﻔﺮﺩ ﲝﺴﺐ ﺧﻠﻔﻴﺎﺎ ﺍﳌﺨﺘﻠﻔﺔ ﺃﻳﻀﺎﹰ ،ﻭﻛﺬﻟﻚ ﺍﻟﻨﺴﺦ ﺍﻟﱵ ﺗﺮﻛﻬﺎ ﻗﺪﻣﺎﺀ
ﺇﻧﺪﻭﻧﻴﺴﻴﲔ ،ﺗﺘﻀﻤﻦ ﻓﻴﻬﺎ ﻣﻌﻠﻮﻣﺎﺕ ﰲ ﳎﺎﻝ ﻣﺘﻨﻮﻋﺔ ﻣﻦ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﳊﻜﻢ ﻭﺍﻟﻠﻐﺔ ﻭﺍﻷﺩﺏ ﻭﺍﻟﻔﻠﺴﻔﺔ
ﻭﺍﻷﺧﻼﻗﻴﺔ ﻭﺍﳌﻌﺎﳉﺔ ﻭﻏﲑﻫﺎ .ﺍﻟﻨﺴﺦ ﺍﻟﱵ ﻓﻴﻬﺎ ﻣﻌﻠﻮﻣﺎﺕ ﺩﻳﻨﻴﺔ ﻛﺎﻧﺖ ﻛﺘﺒﺖ ﺑﺎﻷﺣﺮﻑ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺎﻟﻠﻐﺔ
ﺍﳉﺎﻭﻳﺔ .ﻭﰲ ﻫﺬﻩ ﺍﻟﻨﺴﺦ ﺃﺧﺒﺎﺭ ﺗﺘﻌﻠﻖ ﺑﺘﻄﻮﺭ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﻭﺍﻷﺩﻳﺎﻥ ﺃﺧﺮﻯ ﰲ ﺇﻧﺪﻭﻧﻴﺴﻴﺎ.
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ﻭﻣﻬﻤﺔ ﻋﻠﻢ ﺍﻟﻔﻴﻠﻮﻟﻮﺟﻴﺔ ﻫﻲ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺍﳌﺨﻄﻮﻃﺔ ﺍﻟﱵ ﺳﻬﻞ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺍﻻﻧﺘﻔﺎﻉ ﻣﻨﻬﺎ.
ﻭﺩﺭﺍﺳﺔ ﺍﻟﻔﻴﻠﻮﻟﻮﺟﻴﺔ ﻣﻬﻤﺔ؛ ﻷﺎ ﺗﻌﻄﻲ ﺇﺳﻬﺎﻣﺎﹰ ﻣﻬﻤﺎﹰ ﰲ ﲡﻬﻴﺰ ﺍﳌﺨﻄﻮﻃﺔ ﺍﻟﱵ ﺳﻬﻠﺖ ﻗﺮﺍﺀﺎ.
١٨
ﻭﺍﻟﻔﻴﻠﻮﻟﻮﺟﻴﺔ ﻻ ﺗﻘﻮﻡ ﺑﻨﻔﺴﻪ ﰲ ﺩﺍﺭﺳﺔ ﻫﺬﻩ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﻘﺪﳝﺔ ،ﺑﻞ ﳛﺘﺎﺝ ﺇﱃ ﺍﻟﻌﻠﻮﻡ ﺍﻷﺧﺮﻯ ﺍﻟﱵ
ﺗﺘﻌﻠﻖ ﺑﺎﻟﻠﻐﺔ ﻭﺍﺘﻤﻊ ﻭﺍﻟﺜﻘﺎﻓﺔ؛ ﻷﻥ ﻛﻞ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﺗﻌﻄﻲ ﻟﻨﺎ ﻣﻌﻠﻮﻣﺎﹰ ﻋﻦ ﺃﺛﺮ ﺍﻟﺜﻘﺎﻓﺔ ﰲ ﻫﺬﻩ
ﺍﳌﺨﻄﻮﻃﺔ .ﻭﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﱵ ﺗﺴﺎﻋﺪ ﺍﻟﻔﻴﻠﻮﻟﻮﺟﻴﺔ ﰲ ﺇﻗﺎﻣﺔ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﻫﻲ :ﻋﻠﻢ ﺍﻟﻠﻐﺔ ﻭﺍﻷﺩﺏ
ﻭﺍﻟﺪﻳﻦ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﺜﻘﺎﰲ ﻭﺃﻧﺜﺮﻭﺑﻮﻟﻮﺟﻲ ﻭﻏﲑﻫﺎ.
١٩
ﻭﻟﻴﺤﺼﻞ ﻋﻠﻰ ﺃﻗﺮﺏ ﺍﻟﻨﺺ ﺑﺎﻟﻨﺺ ﺍﻷﺻﻠﻲ ﳓﺘﺎﺝ ﺇﱃ ﻧﻘﺪ ﺍﻟﻨﺺ ،ﻭﻫﻨﺎﻙ ﻣﻨﻬﺞ ﰲ ﻧﻘﺪ ﺍﻟﻨﺺ ﻻﺑﺪ
ﺃﻥ ﻧﺴﲑ ﻋﻠﻴﻪ:
Baried, Pengantar Teori Filologi, h. ٦٠
١٦
Baried, Pengantar Teori Filologi, h. ١٠
١٧
Fathurahman, Filologi dan Islam Indonesia, h. ٢٠
١٨
Baried, Pengantar Teori Filologi, h. ١٣
١٩
٩
(١ﺍﳌﻨﻬﺞ ﺍﻟﺒﺪﻳﻬﻲ ،ﻭﻫﻮ ﺑﺄﻥ ﻳﺄﺧﺬ ﺃﻗﺪﻡ ﺍﻟﻨﺴﺨﺔ ﻋﻤﺮﺍﹰ ﰒ ﻳﺼﺤﺢ ﻧﺼﻬﺎ ﻣﺴﺘﻌﻴﻨﺎ ﺑﺎﻟﻌﻘﻞ
ﻭﺍﳌﻌﺎﺭﻑ ﺍﻟﻮﺍﺳﻌﺔ.
(٢ﺍﳌﻨﻬﺞ ﺍﳌﻮﺿﻮﻋﻲ ،ﻭﻫﻮ ﺑﺄﻥ ﻳﻘﺎﺭﻥ ﺑﲔ ﻋﺪﺓ ﺍﻟﻨﺴﺦ ﺍﻟﱵ ﺗﺒﺤﺚ ﻋﻦ ﻣﻮﺿﻮﻉ ﻭﺍﺣﺪ.
(٣ﺍﳌﻨﻬﺞ ﺍﻟﺘﺠﻤﻴﻌﻲ ،ﻭﻳﺴﺘﻌﻤﻞ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﺇﺫﺍ ﻛﺎﻥ ﻫﻨﺎﻙ ﻧﺴﺦ ﻣﺘﻘﺎﺭﺑﺔ ﰲ ﺍﻟﺸﻜﻞ ﻭﺍﻟﻔﺮﻕ
ﺑﻴﻨﻬﺎ ﻟﻴﺲ ﺑﺒﻌﻴﺪ .ﻭﺇﻥ ﻛﺎﻥ ﻫﻨﺎﻙ ﻓﺮﻕ ﺑﻴﻨﻬﺎ ﻭﻟﻜﻨﻪ ﻻ ﻳﺆﺛﺮ ﻛﺜﲑﺍﹰ ﻋﻠﻰ ﻧﺺ ﺍﳌﺨﻄﻮﻃﺔ.
ﻓﻔﻲ ﻫﺬﺍ ﺍﳊﺎﻝ ﳔﺘﺎﺭ ﺃﻛﺜﺮﻫﺎ ﻧﺼﺎﹰ ﻷﻥ ﺍﻟﺼﻮﺍﺏ ﻗﺮﻳﺐ ﻣﻨﻪ ﻏﺎﻟﺒﺎﹰ.
(٤ﺍﳌﻨﻬﺞ ﺍﻷﺳﺎﺳﻲ ،ﻭﺗﻄﺒﻖ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﺇﻥ ﻭﺟﺪﻧﺎ ﻧﺴﺨﺔ ﺃﻭ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻨﺴﺦ ،ﻭﻫﺬﻩ
ﺍﻟﻨﺴﺦ ﺃﺣﺴﻦ ﻣﻦ ﺍﻟﻨﺴﺦ ﺍﻷﺧﺮﻯ ﲝﻴﺚ ﻳﻜﻮﻥ ﻧﺼﻬﺎ ﺃﻛﺜﺮ ﺻﻮﺍﺑﺎﹰ.
(٥ﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ ﳜﺺ ﰲ ﺣﺎﻝ ﻻ ﻳﻮﺟﺪ ﺇﻻ ﻧﺴﺨﺔ ﻭﺍﺣﺪﺓ ،ﻷﺎ ﻻ ﳝﻜﻦ ﻣﻘﺎﺭﻧﺘﻬﺎ ﺑﻨﺴﺦ
ﺃﺧﺮﻯ ﺑﺴﺴﺐ ﻋﺪﻡ ﻭﺟﻮﺩﻫﺎ .ﻭﳍﺬﺍ ﻣﻨﻬﺞ ﻃﺮﻳﻘﺘﺎﻥ ﳝﻜﻦ ﺃﻥ ﻧﺴﲑ ﰲ ﺃﺣﺪﳘﺎ:
(١ﺍﻟﻄﺒﻌﺔ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ ﺃﻭ ﺍﻟﻄﺒﻌﺔ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺃﻭ ﺇﻧﺘﻘﺎﺩﻳﺔ .ﻭﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﺗﻜﻮﻥ ﺑﺈﺧﺮﺍﺝ
ﺍﻟﻨﺴﺨﺔ ﻭﻳﺪﻗﹼﻖ ﰲ ﻧﺼﻬﺎ ﺩﻭﻥ ﺗﻐﻴﲑﻩ.
(٢ﺍﻟﻄﺒﻌﺔ ﺍﻟﻄﺒﻴﻌﻴﺔ .ﻭﻫﺬﻩ ﺍﻟﻄﺮﻳﻖ ﺗﻜﻮﻥ ﺑﺘﺼﺤﻴﺢ ﺍﻷﺧﻄﺄ ﺍﻟﻴﺴﲑﺓ ،ﻭﺃﻣﺎ ﺍﻟﺘﺮﺍﻛﺐ
ﺍﻟﻠﻐﻮﻳﺔ ﻓﺘﺼﺤﺢ ﺣﺴﺐ ﺍﻟﻘﻮﺍﻋﺪ ﺍﳌﻌﺘﻤﺪﺓ.
٢٠
ﻭﺍﻟﻔﻴﻠﻮﻟﻮﺟﻴﺔ ﻻ ﺗﻘﺘﺼﺮ ﻋﻠﻰ ﲡﻬﻴﺰ ﺍﻟﻨﺴﺨﺔ ﺍﻟﻴﺴﲑﺓ ﻗﺮﺍﺀﺎ ﺑﻞ ﲡﻬﻴﺰ ﺍﻟﻨﺴﺨﺔ ﺍﻟﻴﺴﲑﺓ ﻓﻬﻤﻬﺎ ﺑﻮﺳﻴﻠﺔ
ﻋﺪﺩ ﻣﻦ ﺍﻟﻌﻨﺎﺻﲑ ﺍﳌﻬﻤﺔ ،ﻣﻨﻬﺎ ﺍﻷﺳﻠﻮﺏ ﰲ ﺍﻟﻨﺺ.
Baried, Pengantar Teori Filologi, h. ٦٦-٦٨
١٠
٢٠
ﻭﻟﺬﻟﻚ ،ﳓﺘﺎﺝ ﺇﱃ ﻋﻠﻢ ﻳﻜﺸﻒ ﻣﻀﻤﻮﻥ ﺍﻟﻨﺺ ﻣﻦ ﺃﺳﻠﻮﺑﻪ .ﻭﻫﻨﺎﻙ ﻃﺮﻳﻘﺘﺎﻥ ﰲ ﲢﻠﻴﻞ ﺍﳋﻄﺎﺏ ﰲ
ﺍﻟﻨﺺ ﻭﻫﻮ ﺍﻟﻄﺮﻳﻘﺔ ﺘﻢ ﲟﻔﻬﻮﻡ ﺍﻟﻨﺺ ،ﻭﺍﻟﻄﺮﻳﻘﺔ ﺘﻢ ﺑﺘﺮﻛﻴﺐ ﺍﻟﻨﺺ.
٢١
ﻭﺑﺎﻻﺧﺘﺼﺎﺭ ،ﺃﻥ ﺍﻻﻫﺘﻤﺎﻡ ﲟﻔﻬﻮﻡ ﺍﻟﻨﺺ ﻳﻜﻮﻥ ﺑﻜﺸﻒ ﻋﻦ ﻣﻮﺿﻮﻉ ﺍﻟﱵ ﺗﺘﻜﻠﻢ ﻋﻨﻪ ﺍﻟﻨﺴﺨﺔ ﺑﺄﻥ
ﻳﺼﻔﻬﺎ ﺑﻜﺘﺎﺑﺔ ﺑﺎﺎ ﻭﻓﺼﻠﻬﺎ.
ﻭﺃﻣﺎ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺘﺮﻛﻴﺐ ﺍﻟﻨﺺ ﻳﻜﻮﻥ ﺑﻜﺸﻒ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﻣﻌﲎ ﺍﻟﻨﺺ ﻭﺗﺮﻛﻴﺒﻪ.
ﻳﻌﺮﻑ ﺍﻟﻄﺮﻳﻘﺔ ﻣﻮﺳﻊ ﺍﻟﺘﺮﻛﻴﱯ ﻭﺗﺮﻛﻴﺐ ﻓﺎﺋﺾ
)Super
.(Strukturﻣﻮﺳﻊ ﺍﻟﺘﺮﻛﻴﱯ
Van Dijk
(Struktur
) Makroﻫﻮ ﺍﻟﺘﺮﻛﻴﺐ ﺍﻟﻌﺎﻡ ﻟﻠﻨﺺ ﺃﻭ ﺍﳌﻌﲎ ﺍﻟﻌﺎﻡ ﻟﻪ.
ﻭﻟﺐ ﺍﳋﻄﺎﺏ ﰲ ﺍﻟﻨﺴﺨﺔ ﳝﻜﻦ ﻟﻨﺎ ﺃﻥ ﻧﻜﺸﻔﻪ ﺑﻨﻈﺮ ﺇﱃ ﺗﺮﻛﻴﺒﻪ .ﻭﰲ ﻫﺬﺍ ﺍﳊﺎﻝ ﺛﻼﺙ ﻃﺮﻕ ﻧﻌﺘﻤﺪ
ﻋﻠﻴﻬﺎ:
(١ﺍﳊﺬﻑ ،ﻭﻫﺬﺍ ﻳﻜﻮﻥ ﲝﺬﻑ ﻣﺎ ﻻ ﻳﻬﻤﻨﺎ ﻭﺗﺮﻙ ﻣﺎ ﻳﻬﻤﻨﺎ ﻣﻦ ﺍﻟﻨﺺ.
(٢ﺍﻟﺘﻌﻤﻴﻢ ،ﻭﻫﺬﺍ ﻳﻜﻮﻥ ﺑﻨﻈﺮ ﺇﱃ ﺍﻟﻨﺺ ﻧﻈﺮﺓ ﻋﺎﻣﺔ ﰒﹼ ﻳﻠﺨﺼﻬﺎ.
(٣ﺍﻟﺘﺮﻛﻴﺐ ،ﻭﻫﺬﺍ ﻳﻜﻮﻥ ﲟﻘﺎﺭﻧﺔ ﺍﻟﻨﺺ ﺑﺎﳌﻌﻠﻮﻣﺎﺕ ﺍﳋﺎﺭﺟﻴﺔ.
ﻭﺑﺎﻻﺧﺘﺼﺎﺭ ،ﳝﻜﻦ ﻟﻨﺎ ﺃﻥ ﳓﻠﻞ ﺍﻟﻨﺴﺨﺔ ﺑﺘﺤﻠﻴﻞ ﺍﳋﻄﺎﺏ .ﻭﻫﺬﺍ ﻳﻜﻮﻥ ﺑﻜﺸﻒ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﻣﻌﲎ
ﺍﻟﻨﺺ ﻭﺗﺮﻛﻴﺒﻪ.
٢٢
٢١
Alex Sobur, Analisis Teks Media:S uatu Pengantar Untuk Analisis Wacana, Analisis Semiotik, dan
Analisis Framing. (Bandung: Remaja Rosdakakarya, ٢٠٠٩), h. ١٣
٢٢
Moch. Syarif Hidayatullah, “Khotbah Dorongan Berjihad pada Perang Aceh XIX; Suntingan Teks
dan Analisis Wacana” (Disertasi S٣ Fakultas Ilmu Budaya, Universitas Indonesia), ٢٠١٤.h. ١٦
١١
٢,٥,١ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ
ﺇﻥ ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ ﺍﻟﺬﻱ ﺃﺳﲑ ﻋﻠﻴﻪ ﻫﻮ ﺍﻟﻄﺮﻳﻖ ﺍﻻﺳﺘﻘﺮﺍﺋﻲ ﺍﻟﺘﺤﻠﻴﻠﻲ ،ﺗﺴﺘﻌﻤﻞ ﺍﻟﺒﺎﺣﺜﺔ ﻓﻴﻪ
ﺍﻟﺒﻴﺎﻧﺎﺕ ﺍﻷﻭﻟﻴﺔ ﻭﺍﻟﺒﻴﺎﻧﺎﺕ ﺍﻟﺜﺎﻧﻴﺔ .ﻭﻣﺼﺪﺭ ﺍﻟﺒﻴﺎﻧﺎﺕ ﺍﻷﻭﻟﻴﺔ ﺗﻜﻮﻥ ﻣﺮﺷﺪﺍﹰ ﺃﺳﺎﺳﻴﺎﹰ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ.
ﻭﺗﺴﺘﻌﻤﻞ ﺍﻟﺒﺎﺣﺜﺔ ﻣﺼﺪﺭ ﺍﻟﺒﻴﺎﻧﺎﺕ ﺍﻟﺜﺎﻧﻴﺔ ﻟﻴﻜﻮﻥ ﺩﻋﻤﺎﹰ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ،ﻣﺜﻞ :ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﺗﻜﻮﻥ
ﻣﺮﺟﻌﺎﹰ ﳍﺎ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ.
ﻭﻣﻦ ﺃﺣﺪ ﺃﻫﺪﺍﻑ ﺩﺭﺍﺳﺔ ﻓﻴﻠﻮﻟﻮﺟﻴﺔ ﻋﻦ ﻫﺬﻩ ﺍﳌﺨﻄﻮﻃﺔ ﻫﻮ ﺣﺼﻮﻝ ﻋﻠﻰ ﺍﻟﻨﺴﺨﺔ ﺍﻟﱵ
ﻳﺴﻬﻞ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻬﺎ ﻭﻳﻨﺘﻔﻊ ﺎ ﺍﳉﻤﻴﻊ .ﻭﺘﻢ ﺑﺒﺤﺚ ﺍﻟﻔﻴﻠﻮﻟﻮﺟﻴﺔ ﻷﺎ ﺗﻌﻄﻲ ﻟﻨﺎ ﺍﻟﻨﺴﺨﺔ ﺍﻟﻘﺪﳝﺔ
ﺍﳌﺴﺘﻌﺪﺓ ﻟﻘﺮﺍﺀﺓ.
٢٣
ﻭﺍﳌﺨﻄﻮﻃﺔ ﻋﺎﱂ ﺍﻟﻜﻨﻮﺯ ﻣﻦ ﺍﳌﺨﻄﻮﻃﺎﺕ ﺍﻟﱵ ﺗﺘﻜﻠﻢ ﻋﻦ ﺍﻟﺘﺼﻮﻑ ﺍﻟﺬﻱ ﳝﻜﻦ ﺃﻥ ﳓﺼﻠﻪ ﻣﻦ
ﺍﳌﺨﻄﻮﻃﺎﺕ ﺍﻷﺧﺮﻯ .ﻭﻟﺬﻟﻚ ﻗﺪ ﻳﻜﻮﻥ ﳍﺎ ﻋﺪﺓ ﻧﺴﺦ ،ﻭﻟﻜﻦ ﺑﺴﺒﺐ ﻋﺪﻡ ﺍﻟﻘﺪﺭﺓ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻴﻬﺎ
ﻭﻗﺼﺮ ﻣﻌﺮﻓﺘﻬﺎ ﺍﻟﺒﺎﺣﺜﺔ ﻋﻦ ﻭﺟﻮﺩﻫﺎ ﺗﻌﺘﻤﺪ ﺍﻟﺒﺎﺣﺜﺔ ﺑﺎﻟﻨﺴﺨﺔ ﺍﻟﻮﺍﺣﺪﺓ ﺍﻟﱵ ﺑﲔ ﻳﺪﻫﺎ ﻭﲡﻌﻠﻬﺎ ﻧﺴﺨﺔ
ﺃﺳﺎﺳﻴﺔ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ .
ﻭﻷﻧﻬﺎ ﺍﻟﺒﺎﺣﺜﺔ ﺗﻌﺎﻣﻞ ﻫﺬﺍ ﺍﻟﻨﺴﺨﺔ ﻛﺎﻟﻨﺴﺨﺔ ﺍﻷﺳﺎﺳ
ﲝﺚ
ﻣﻘﺪﻡ ﺇﱃ ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﺟﺎﻛﺮﺗﺎ
ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺍﻟﺪﺭﺟﺔ ﺍﳉﺎﻣﻌﺔ ﺍﻷﻭﱃ )(S.Hum
ﺇﻋﺪﺍﺩ:
ﲪﲑﺍﺀ
ﺭﻗﻢ ﺍﻟﺘﺴﺠﻴﻞ١١١٠٠٢١٠٠٠٠٧٤ :
ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺎ
ﻟﻜﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ
ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻻﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﺟﺎﻛﺮﺗﺎ
٢٠١٥ﻡ١٤٣٦/ﻫـ
أ
ﺇﻗﺮﺍﺭ ﺃﺻﺎﻟﺔ ﺍﻟﺒﺤﺚ
ﺃﻗﺮ ﺃﻧﺎ ﺍﳌﻮﻗﻊ ﺃﺩﻧﺎﻩ:
-١
ﺃﻥ ﲝﺜﻲ ﺍﳌﻮﺳﻮﻡ )ﻋﺎﱂ ﺍﻟﻜﻨﻮﺯ ﺩﺭﺍﺳﺔ ﻓﻴﻠﻮﻟﻮﺟﻴﺔ( ،ﻫﻮ ﻋﻤﻞ ﺃﺻﻴﻞ ﱄ
ﺃﳒﺰﺗﻪ ﺑﺼﻔﺘﻪ ﺟﺰﺍﺀ ﻣﺘﻄﻠﺒﺎﺕ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺍﻟﺪﺭﺟﺔ ﺍﳉﺎﻣﻌﺔ ﺍﻷﻭﱃ ﲜﺎﻣﻌﺔ
ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﲜﺎﻛﺮﺗﺎ.
-٢
ﺃﻥ ﲨﻴﻊ ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ ﺍﻟﱵ ﺍﻋﺘﻤﺪﺕ ﻋﻠﻴﻬﺎ ﰲ ﺇﻋﺪﺍﺩ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﰎ
ﻭﺿﻌﻬﺎ ﺑﺸﻜﻞ ﺻﺤﻴﺢ ﻭﻓﻘﺎ ﻟﻠﻘﺮﺍﺭﺍﺕ ﺍﳌﻌﻤﻮﻝ ﺎ ﰲ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﻳﺔ
ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﲜﺎﻛﺮﺗﺎ.
-٣
ﺇﺫﺍ ﺗﺒﻴﻦ ﻣﺴﺘﻘﺒﻼ ﺃﻥ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻟﻴﺲ ﻣﻦ ﺇﻋﺪﺍﺩﻱ ﺃﻭ ﺃﻧﻪ ﺍﻧﺘﺤﺎﻝ ﻣﻦ ﺃﻋﻤﺎﻝ
ﺷﺨﺺ ﺁﺧﺮ ﻓﺈﻧﲏ ﻋﻠﻰ ﺍﺳﺘﻌﺪﺍﺩ ﻟﺘﺤﻤﻞ ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﱵ ﻗﺮﺭﺎ ﺍﳉﺎﻣﻌﺔ.
ﺷﻴﺒﻮﺗﺎﺕ ٨ ،ﺩﻳﺴﻤﱪ ٢٠١٤
ﲪﲑﺍﺀ
ب
ج
د
ﻣﻠﺨﺺ
ﲪﲑﺍﺀ :ﻋﺎﱂ ﺍﻟﻜﻨﻮﺯ :ﺩﺭﺍﺳﺔ ﻓﻠﻮﻟﻮﺟﻴﺔ
ﻫﺬﺍ ﺍﻟﺒﺤﺚ ،ﺗﺮﻳﺪ ﺍﻟﺒﺎﺣﺜﺔ ﺃﻥ ﲢﻘﹼﻖ ﻧﺺ ﻋﺎﱂ ﺍﻟﻜﻨﻮﺯ ،ﻭﻳﻬﺪﻑ ﻫﺬﺍ ﺍﻟﺒﺤﺚ
ﺗﺴﻬﻴﻼ ﻟﻠﻘﺎﺭﺉ ﰲ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﻔﻬﻢ ﻋﻦ ﺍﻷﻓﻜﺎﺭ ﺍﳍﺎﻣﺔ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻨﺺ.
ﻭﰲ ﻫﺬﻩ ﺍﳌﻨﺎﺳﺒﺔ ﲣﺘﺎﺭ ﺍﻟﺒﺎﺣﺜﺔ ﺇﺣﺪﻯ ﺍﳌﺨﻄﻮﻃﺎﺕ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﱵ ﻭﺟﺪﺎ ﰲ
ﺍﳌﻜﺘﺒﺔ ﺍﻟﻮﻃﻨﻴﺔ ﲢﺖ ﻋﻨﻮﺍﻥ ﻋﺎﱂ ﺍﻟﻜﻨﻮﺯ ،ﺗﺴﺘﺨﺪﻡ ﺍﻟﺒﺎﺣﺜﺔ ﲟﻨﻬﺞ ﺍﻟﺘﺤﻘﻴﻖ ﺍﻟﻨﻘﺪﻱ ،ﻭﻫﻮ
ﻳﻜﻮﻥ ﺑﻨﻘﺪ ﺍﻟﻨﺴﺨﺔ ﲝﻴﺚ ﺃﻥﹼ ﺍﻟﺒﺎﺣﺜﺔ ﱂ ﺗﺘﺮﻛﻬﺎ ﻛﻤﺎ ﻫﻲ ،ﺑﻞ ﲢﻘﻖ ﺍﻟﺒﺎﺣﺜﺔ ﺍﻟﻨﺺ ﺇﺫﺍ
ﺗﺮﻯ ﺍﻟﺒﺎﺣﺜﺔ ﻓﻴﻬﺎ ﺍﳋﻄﺄ ﻛﺎﳋﻄﺄ ﰲ ﻗﻮﺍﻋﺪ ﺍﻟﻠﻐﺔ ﺍﳌﺘﻔﻖ ﻋﻠﻴﻬﺎ .ﻭﻫﻨﺎﻙ ﺑﻌﺾ ﺗﻐﻴﲑ ﺍﻟﺬﻱ
ﻗﻤﺖ ﺑﻪ ﻣﺜﻞ ﺣﺬﻑ ﺍﻟﻜﻠﻤﺔ ﺃﻭ ﺯﻳﺎﺩﺎ ﺃﻭ ﺗﺒﺪﻳﻠﻬﺎ.
ﲢﻘﹼﻖ ﻧﺺ ﻋﺎﱂ ﺍﻟﻜﻨﻮﺯ ﺍﻧﺘﻬﺖ ﺍﻟﺒﺎﺣﺜﺔ ﺇﱃ ﻧﺘﺎﺋﺞ ﲝﺜﻬﺎ ﻓﻴﻤﺎ ﻳﻠﻰ :ﻣﻌﲎ ﺍﻟﻮﺍﺣﺪ،
ﻣﻌﲎ ﺍﳌﻮﺕ ،ﻭﻣﻌﲎ ﻋﺪﺩ ﺍﳌﻮﺕ ،ﰒ ﻣﻮﻗﻒ ﺍﻟﺮﻭﺡ ﰲ ﲡﻬﻴﺰ ﺍﳌﻴﺖ ﻣﻦ ﺍﻟﺘﻐﺴﻴﻞ ﻭﺍﻟﻜﻔﻦ
ﻭﺍﻟﺘﻘﺒﲑ ،ﻭﺣﺎﻝ ﺍﳌﻴﺖ ﺑﻌﺪ ﺍﳌﻮﺕ ﻣﻦ ﺍﻟﻌﻠﻢ ﻭﻣﻜﺎﻧﻪ ،ﻭﺃﺳﺒﺎﺏ ﲡﻬﻴﺰ ﺍﳌﻴﺖ ،ﻭﻣﻌﲎ ﺍﳊﻔﻠﺔ
ﺑﻌﺪ ﺍﻟﻮﻓﺎﺓ.
ه
ABSTRAK
Humairoh: Alam al-Kunuz: Kajian Filologi
Pada penelitian ini penulis ingin menungkapkan isi kandungan dari
Manuskrip Alam al-Kunuz. Penelitian ini bertujuan untuk memudahkan para
pembaca untuk membaca dan
mengungkap pemikiran yang terdapat dalam
naskah ini.
Berkaitan dengan hal itu, penulis memilih salah satu manuskrip yang
membahas tentang kajian sufistik yang terdapat di Perpustakaan Nasional yang
berjudul Alam al-Kunuz. Dalam hal ini penulis menggunakan metode standar atau
kritik teks yaitu dengan tidak membiarkan teks yang dihadapinya itu apa adanya,
terutama jika ada bagian-bagian yang di yakini oleh penyunting sebagai tidak
ajeg, tidak patut, atau menyimpang dari kaidah-kaidah bahasa yang mutlak
diyakini kebenarannya.
Dari hasil pembahasan tersebut terdapat beberapa hasil pembahasan
sebagai berikut: makna tunggal, makna maut, macam kematian, posisi ruh pada
persiapan mayit dari memandikan, mengafankan dan menguburkan, keadaan
mayit setelah kematian dari ilmu dan tempatnya, sebab diadakannya persiapan
mayit dan makna perayaan setelah wafat.
و
ﺷﻜﺮ ﻭﺗﻘﺪﻳﺮ
ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ .ﺍﳊﻤﺪ ﷲ ﻭ ﺳﺒﺤﺎﻥ ﺍﷲ ﻋﺪﺩ ﺧﻠﻘﻪ ﻭ ﺭﺿﺎ ﻧﻔﺴﻪ ﻭ
ﺯﻳﻨﺔ ﻋﺮﺷﻪ ﻭ ﻣﺪﺍﺩ ﻛﻠﻤﺎﺗﻪ .ﺍﻟﺼﻼﺓ ﻭ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭ ﺁﻟﻪ ﻭ ﺻﺤﺒﻪ
ﺃﲨﻌﲔ.
ﻓﺒﻌﻨﺎﻳﺔ ﺍﷲ ﻭﺗﻮﻓﻴﻖ ﻭﺇﺭﺍﺩﺗﻪ ،ﻗﺪ ﺍﻧﺘﻬﺖ ﺍﻟﺒﺎﺣﺜﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺬﻱ
ﻳﻜﻮﻥ ﺷﺮﻃﺎ ﻣﻦ ﺍﻟﺸﺮﻭﻁ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺍﻟﺪﺭﺟﺔ ﺍﳉﺎﻣﻌﺔ ﺍﻷﻭﱃ ﰲ ﻛﻠﹼﻴﺔ ﺍﻵﺩﺍﺏ
ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺑﻘﺴﻢ ﺍﻟﻠﹼﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺎ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ
ﺍﳊﻜﻮﻣﻴﺔ ﲜﺎﻛﺮﺗﺎ.
ﻭﰲ ﻫﺬﻩ ﺍﳌﻨﺎﺳﺒﺔ ،ﻗﺪﻣﺖ ﺍﻟﺒﺎﺣﺜﺔ ﻏﺎﻳﺔ ﺷﻜﺮﻫﺎ ﻭﺗﻘﺪﻳﺮﻫﺎ ﺇﱃ ﻛﻞﹼ ﻣﻦ ﻗﺪ
ﺃﺭﺷﺪﻫﺎ ﺑﺎﻟﺘﻮﺟﻴﻬﺎﺕ ﻭﺍﻟﺘﺸﺠﻴﻌﺎﺕ ﻭﺍﻟﻨﺼﺎﺋﺢ ﺍﻟﻨﺎﻓﻌﺔ ﰲ ﺇﳒﺎﺯ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ،ﻓﻤﻦ ﻫﺆﻻﺀ،
ﻫﻢ:
.١ﻓﻀﻴﻠﺔ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ ﺷﻜﺮﺍﻥ ﻛﺎﻣﻞ ﺍﳌﺎﺟﺴﺘﲑ ﻋﻤﻴﺪ ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ
ﺍﻹﻧﺴﺎﻧﻴﺔ ﲜﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﲜﺎﻛﺮﺗﺎ.
ز
.٢ﻓﻀﻴﻠﺔ ﺍﻷﺳﺘﺎﺫﺓ ﺍﻟﺪﻛﺘﻮﺭﺓ ﺗﺸﻬﻴﺎ ﺑﻮﺍﻧﺎ ﺍﳌﺎﺟﺴﺘﲑ ﺭﺋﻴﺴﺔ ﻗﺴﻢ ﺍﻟﻠﹼﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺎ،
ﻭﺳﻜﺮﺗﲑﻩ ﺍﻷﺳﺘﺎﺫ ﻣﻨﺔ ﺍﻟﺮﺣﻴﻢ ﺍﳌﺎﺟﺴﺘﲑ ،ﻭﲨﻴﻊ ﺍﳌﺪﺭﺳﲔ ﺍﻟﻜﺮﺍﻡ ﺍﻟﺬﻳﻦ ﻳﺮﺍﻓﻘﻮﻥ
ﺍﻟﺒﺎﺣﺜﺔ ﰲ ﺍﻟﺘﺪﺭﻳﺲ ﻭﺍﻟﺘﻌﻠﻴﻢ .ﺗﻘﺪﻣﺖ ﳍﻢ ﺍﻟﺸﻜﺮ ﺍﳉﺰﻳﻞ.
.٣ﻓﻀﻴﻠﺔ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﺪ ﺃﺩﻳﺐ ﻣﺼﺒﺎﺡ ﺍﻹﺳﻼﻡ ﺍﳌﺎﺟﺴﺘﲑ ﻣﺸﺮﻑ ﻫﺬﺍ
ﺍﻟﺒﺤﺚ ،ﻋﻠﻰ ﺗﻔﻀﻠﻪ ﺑﺎﻹﺷﺮﺍﻑ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺃﺣﺴﻦ ﺇﺷﺮﺍﻑ ﻭﻋﻠﻰ ﺗﻮﺟﻴﻬﺎﺗﻪ
ﺍﻟﺜﻤﻴﻨﺔ ﺣﱴ ﲤﻜﻨﺖ ﻣﻦ ﺇﲤﺎﻡ ﻫﺬﺍ ﺍﻟﺒﺤﺚ .ﺟﺰﺍﻩ ﺍﷲ ﺃﺣﺴﻦ ﺍﳉﺰﺍﺀ.
.٤ﻓﻀﻴﻠﺔ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﺪ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﳌﺎﺟﺴﺘﲑ ﻭﻓﻀﻴﻠﺔ ﺍﻷﺳﺘﺎﺫﺓ ﺭﺯﻗﻲ
ﻫﻨﺪﺍﻳﺎﱐ ﺍﳌﺎﺟﺴﺘﲑ ﺍﻟﻠﺬﺍﻥ ﺑﺬﻻ ﺟﻬﻮﺩﳘﺎ ﰲ ﺇﺷﺮﺍﻑ ﺍﻟﺒﺎﺣﺜﺔ ﻋﻠﻰ ﻛﺘﺎﺑﺔ ﻫﺬﺍ
ﺍﻟﺒﺤﺚ ﺇﺷﺮﺍﻓﺎ ﻣﻮﺟﻬﺎ ﻣﻊ ﺍﻟﺼﱪ ﻭﺍﻻﻫﺘﻤﺎﻡ ﺍﻟﻜﺒﲑ ﺧﻼﻝ ﺷﻐﻠﻬﻤﺎ.
.٥ﺃﻣﲔ ﺍﳌﻜﺘﺒﺔ ﺍﻟﻮﻃﻨﻴﺔ ﲜﺎﻛﺮﺗﺎ
)(Perpustakaan Nasional RI, Jakarta
ﻭﻣﻮﻇﻔﻴﻬﺎ
ﺍﻟﺬﻳﻦ ﻳﺴﺮﻭﱐ ﰲ ﺍﻟﻮﺻﻮﻝ ﻭﺍﻟﺘﺤﻘﻴﻖ ﻋﻠﻰ ﺍﳌﺨﻄﻮﻃﺔ ﺑﻌﻨﻮﺍﻥ ﻋﺎﱂ ﺍﻟﻜﻨﻮﺯ ﻣﺼﺪﺭﺍ
ﺭﺋﻴﺴﻴﺎ ﰲ ﻛﺘﺎﺑﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ.
.٦ﻭﺍﻟﺪﻱ ﺍﻟﻌﺰﻳﺰﻳﻦ ﺍﶈﺒﻮﺑﲔ ،ﺃﰊ ﺍﳊﺎﺝ ﳏﻤﺪ ﺇﺩﺭﻳﺲ ﻭﺃﻣﻲ ﺍﳊﺎﺟﺔ ﻣﺎﺭﻳﺔ ﺍﻟﻠﺬﻳﻦ ﻗﺪ
ﺑﺬﻻ ﺟﻬﻮﺩﳘﺎ ﰲ ﺗﺮﺑﻴﺘﻬﺎ ﻭﺇﻋﻄﺎﺀ ﺍﻟﻨﻔﻘﺎﺕ ﺍﳌﺎﻟﻴﺔ ﻟﺪﺭﺍﺳﱵ ﻭﻣﻦ ﺧﲑﺍﺕ ﻻ
ﲢﺼﻰ ﻣﻨﺬ ﺻﻐﺮﻱ ﺇﱃ ﻳﻮﻣﻨﺎ ﻫﺬﺍ .ﻋﺴﻰ ﺍﷲ ﺃﻥ ﻳﻐﻔﺮ ﺫﻧﻮﻤﺎ ﻭﻳﺮﲪﻬﻤﺎ ﻭﻳﺮﻓﻊ
ﺩﺭﺟﺘﻬﻤﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ.
ح
.٧ﺍﳋﺎﻝ ﺍﻟﻌﺰﻳﺰ ﺍﳊﺎﺝ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﺍﻟﺬﻱ ﻳﻌﺮﻑ ﺍﻟﻠﹼﻐﺔ ﺍﳉﺎﻭﻳﺔ ﻭﻳﺴﺎﻋﺪﱐ ﻟﺘﻌﻠﹼﻢ ﺍﻟﻠﹼﻐﺔ
ﺍﳉﺎﻭﻳﺔ ﻋﺴﻰ ﺍﷲ ﻋﺰ ﻭﺟﻞﹼ ﺃﻥ ﻳﺮﺯﻗﻪ ﺍﻟﺼﺤﺔ ﻭﺍﻟﻌﺎﻓﻴﺔ ﻭﻃﻮﻝ ﻋﻤﺮ ﻭﻃﺎﻋﺔ ﺍﷲ
ﻭﻳﺴﻬﻞ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻛﻞﹼ ﺃﻣﻮﺭﻩ .ﺁﻣﲔ.
.٨ﺇﺧﻮﺍﱐ ﻭﺇﺧﻮﺍﰐ ﺍﻷﻋﺰﺍﺀ ﰲ ﻗﺴﻢ ﺍﻟﻠﹼﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍﺎ ﺍﳌﺮﺣﻠﺔ ٢٠١٠ﺧﺎﺻﺔ
ﻟﻠﻔﺼﻞ ﺍﻷﺩﺏ )ﺏ( ﰒ ﺧﺼﻮﺻﺎ ﺇﱃ ﺃﺧﻮﺍﰐ ﺳﻠﻮﻯ ﻭ ﺷﺎﺯ ﻛﺎﻣﻠﺔ ﻭﺁﺳﻴﻪ
ﻟﺴﺘﺎﺭﻱ ﻭﺭﻳﲏ ﻋﻠﻤﺎﻳﻨﱵ ﻭﻓﻴﻨﺎ ﻧﺒﻴﻠﺔ .ﺗﻘﺪﻣﺖ ﺍﻟﺒﺎﺣﺜﺔ ﳍﻢ ﺟﺰﻳﻞ ﺍﻟﺸﻜﺮ ﳊﺴﻦ
ﺍﳌﻌﺎﺷﺮﺓ.
ﻭﺃﺧﲑﺍ ﺗﻘﺪﻣﺖ ﺍﻟﺒﺎﺣﺜﺔ ﺟﺰﻳﻞ ﺍﻟﺸﻜﺮ ﻟﻜﻞﹼ ﻣﻦ ﺳﺎﻫﻢ ﰲ ﻧﻔﻮﺫ ﻫﺬﺍ ﺍﻟﺒﺤﺚ،
ﺟﺰﺍﻫﻢ ﺍﷲ ﺃﺣﺴﻦ ﺍﳉﺰﺍﺀ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ .ﺁﻣﲔ.
ط
ﳏﺘﻮﻳﺎﺕ ﺍﻟﺒﺤﺚ
ﻣﻮﺍﻓﻘﺔ ﺍﳌﺸﺮﻑ................................................................ﺃ
ﺇﻗﺮﺍﺭ ﺃﺻﺎﻟﺔ ﺍﻟﺒﺤﺚ...........................................................ﺏ
ﻗﺮﺍﺭ ﳉﻨﺔ ﺍﳌﻨﺎﻗﺸﺔ.............................................................ﺝ
ﻣﻠﺨﺺ.......................................................................ﻩ
ﺷﻜﺮ ﻭﺗﻘﺪﻳﺮ..................................................................ﺯ
ﳏﺘﻮﻳﺎﺕ ﺍﻟﺒﺤﺚ..............................................................ﻱ
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ :ﻣﻘﺪﻣﺔ١.........................................................
١,١ﺧﻠﻔﻴﺔ ﺍﳌﺸﻜﻠﺔ١...........................................................
٢,١ﲢﺪﻳﺪ ﺍﳌﺸﻜﻠﺔ٦...........................................................
٣,١ﺃﻫﺪﺍﻑ ﺍﻟﺒﺤﺚ٧..........................................................
٤,١ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺴﺎﺑﻘﺔ٧..........................................................
٥,١ﻧﻈﺮﻳﺔ ﺍﻟﺒﺤﺚ ﻭﻣﻨﻬﺠﻪ٨...................................................
١,٥,١ﻧﻈﺮﻳﺔ ﺍﻟﻔﻴﻠﻮﻟﻮﺟﻴﺔ ﻭﲢﻠﻴﻞ ﺍﳋﻄﺎﺏ٨..................................
٢,٥,١ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ١٢...................................................
ي
٦,١ﺧﻄﺔ ﺍﻟﺒﺤﺚ١٣.........................................................
ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ :ﳐﻄﻮﻃﺔ ﻋﺎﱂ ﺍﻟﻜﻨﻮﺯ١٥...........................................
١,٢ﺍﳌﺨﻄﻮﻃﺎﺕ ﻭﺍﻟﻨﺴﺦ١٤....................................................
٢,٢ﺑﻴﺎﻥ ﻗﺎﺋﻤﺔ ﺍﻟﻨﺴﺨﺔ١٧......................................................
٣,٢ﻭﺻﻒ ﺍﳌﺨﻄﻮﻃﺔ١٩......................................................
ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ :ﲢﻘﻴﻖ ﺍﻟﻨﺺ ﻭﺗﻘﺪﳝﻪ٢٣.........................................
١,٣ﺇﺷﺎﺭﺍﺕ ﺍﻟﺘﺤﻘﻴﻖ ﺍﻟﻨﻘﺪﻱ٢٣................................................
٢,٣ﻧﻘﻞ ﺍﳊﺮﻑ ﻣﻦ ﺍﳊﺮﻭﻑ ﺍﳉﺎﻭﻳﺔ ﺇﱃ ﺍﳊﺮﻭﻑ ﺍﻟﻼﺗﻴﻨﻴﺔ ﻟﻠﺘﺮﲨﺔ ﺍﳉﺎﻭﻳﺔ ﻭﺍﻟﺘﺮﲨﺔ
ﺍﻹﻧﺪﻭﻧﻴﺴﻴﺔ ﻟﻠﻨﺺ٢٦...........................................................
ﺍﻟﻔﺼﻞ ﺍﻟ ﺮﺍﺑﻊ :ﺍﻷﻓﻜﺎﺭ ﺍﻟﺮﺋﻴﺴﻴﺔ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻨﺺ٣٧............................
١,٤ﲢﻠﻴﻞ ﺍﳋﻄﺎﺏ٣٧........................................................
١,١,٤ﻣﻮﺳﻊ ﺍﻟﺘﺮﻛﻴﱯ ﰲ ﲢﻠﻴﻞ ﺍﳋﻄﺎﺏ٣٧.................................
٢,٤ﺍﻷﻓﻜﺎﺭ ﺍﻟﺮﺋﻴﺴﻴﺔ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻨﺺ٣٩.......................................
١,٢,٤ﻣﻌﲎ ﺍﻟﻮﺍﺣﺪ٣٩.......................................................
٢,٢,٤ﻣﻌﲎ ﺍﳌﻮﺕ٤٠........................................................
ك
٣,٢,٤ﻣﻌﲎ ﻋﺪﺩ ﺍﳌﻮﺕ٤١ ...................................................
٤,٢,٤ﻣﻮﻗﻒ ﺍﻟﺮﻭﺡ ﰲ ﲡﻬﻴﺰ ﺍﳌﻴﺖ ﻣﻦ ﺍﻟﺘﻐﺴﻴﻞ ﻭﺍﻟﻜﻔﻦ ﻭﺍﻟﺘﻘﺒﲑ٤١..............
٥,٢,٤ﺣﺎﻝ ﺍﳌﻴﺖ ﺑﻌﺪ ﺍﳌﻮﺕ ﻣﻦ ﺍﻟﻌﻠﻢ ﻭﻣﻜﺎﻧﻪ٤٢..............................
٦,٢,٤ﺃﺳﺒﺎﺏ ﲡﻬﻴﺰ ﺍﳌﻴﺖ٤٣..................................................
٧,٢,٤ﻣﻌﲎ ﺍﳊﻔﻠﺔ ﺑﻌﺪ ﺍﻟﻮﻓﺎﺓ٤٤...............................................
ﺍﻟﻔﺼﻞ ﺍﳋﺎﻣﺲ :ﺧﺎﲤﺔ٤٦.....................................................
١,٥ﻧﺘﺎﺋﺞ ﺍﻟﺒﺤﺚ٤٦.........................................................
٢,٥ﺍﻻﻗﺘﺮﺍﺣﺎﺕ٤٧..........................................................
ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ ٤٨........................................................
ﻣﻌﺠﻢ ﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻨﺺ٥٢.................................
ﺍﳌﻼﺣﻖ٥٤...................................................................
ل
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ
ﻣﻘﺪﻣﺔ
١,١ﺧﻠﻔﻴﺔ ﺍﳌﺸﻜﻠﺔ
ﺇﻥ ﺍﳌﺨﻄﻮﻃﺎﺕ ﻣﻦ ﺃﺣﺪ ﻛﻨﻮﺯ ﺍﻟﺜﻘﺎﻓﺔ ،ﻛﹸﺘﺐ ﻓﻴﻬﺎ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻔﻜﺮﺓ ﻭﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﺘﻘﺎﻟﻴﺪ
ﻭﺳﻠﻮﻙ ﺍﺘﻤﻌﺎﺕ ﺍﳌﺎﺿﻴﺔ .ﻭﺇﺫﺍ ﻗﺎﺭﻧﻨﺎ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﻟﺘﺮﺍﺙ ﺍﻟﺜﻘﻔﻲ ﺍﻷﺧﺮﻯ ،ﳓﻮ :ﺍﳌﻌﺎﺑﺪ ﻭﺍﻟﻘﺼﻮﺭ
ﻭﺍﳌﺴﺎﺟﺪ ﻭﻏﲑﻫﺎ ،ﳒﺪ ﺃﻥ ﻋﺪﺩ ﺍﳌﺨﻄﻮﻃﺎﺕ ﺃﻛﺜﺮ ﻣﻨﻬﺎ.١
ﺇﻥ ﺍﳌﺨﻄﻮﻃﺎﺕ ﻣﻦ ﺇﻧﺘﺎﺝ ﺍﻟﺜﻘﺎﻓﺔ .ﻭﻫﻲ ﺃﺣﺪ ﺍﻟﻄﺮﻕ ﻟﻴﻌﺒﺮ ﻣﺎ ﰲ ﺍﻟﻘﻠﺐ .ﻭﻣﺎ ﻳﻜﺘﺐ
ﰲ ﺍﳌﺨﻄﻮﻃﺎﺕ ﻟﻪ ﻋﻼﻗﺔ ﲟﻨﻬﺞ ﺍﳊﻴﺎﺓ ،ﻭﻫﻲ ﺃﻳﻀﺎﹰ ﻣﻦ ﺍﻹﻧﺘﺠﺎﺕ ﺍﻷﺩﺑﻴﺔ .ﻭﺇﺫﺍ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﳌﻌﺎﱐ ﺍﻟﱵ
ﺗﺘﻀﻤﻨﻬﺎ ﻓﻨﺠﺪ ﺃﻥﹼ ﳍﺎ ﻭﻇﻴﻔﺔ ﺧﺎﺻﺔ ،ﻭﻫﻲ ﺗﺒﲔ ﺍﻟﻔﻜﺮﺓ ﺃﻭ ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﳝﻜﻦ ﺗﻄﺒﻴﻘﻬﺎ ﳌﻦ ﻳﻜﻮﻥ ﰲ
ﺯﻣﻨﻬﺎ ﺃﻭ ﳉﻴﻞ ﺑﻌﺪﻫﺎ.
٢
١
Oman Fathurrahman, “Pentingnya Memelihara, Melestarikan dan Memanfaatkan Khazanah Islam
Nusantara,” Jurnal Lektur Keagamaan. Vol ١ No ١ Desember ٢٠٠٣, h. ١
٢
Siti Baroroh Baried, Pengantar Teori Filologi, (Jakarta: Pusat Pembinaan dan Pengembangan Bahasa.
Departemen Pendidikan dan Kebudayaan, ١٩٨٥) h. ٤-٥
١
ﻭﻧﻈﺮﺍﹰ ﻷﳘﻴﺔ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﱵ ﺗﺘﻀﻤﻨﻬﺎ ﻫﺬﻩ ﺍﳌﺨﻄﻮﻃﺎﺕ ﻓﻨﺤﺘﺎﺝ ﺇﱃ ﺗﻄﻮﻳﺮ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ
ﲣﺘﺺ ﺬﻩ ﺍﳌﺨﻄﻮﻃﺎﺕ ،ﻭﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻫﻲ ﺍﻟﻔﻴﻠﻮﻟﻮﺟﻴﺔ.
ﻟﻘﺪ ﺍﺷﺘﻬﺮﺕ ﺍﻟﻔﻴﻠﻮﻟﻮﺟﻴﺔ ﺑﺄﺎ ﻋﻠﻢ ﻳﻬﺘﻢ ﺑﺎﳌﺨﻄﻮﻃﺎﺕ ﺍﻟﻘﺪﳝﺔ .ﻭﺗﻘﻮﻡ ﺍﻟﺪﺭﺍﺳﺔ ﻋﻦ
ﺍﳌﺨﻄﻮﻃﺎﺕ ﻷﻥ ﻓﻴﻬﺎ ﻣﻌﻠﻮﻣﺎﺕ ﺗﺼﻠﺢ ﺗﻄﺒﻴﻘﻬﺎ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﻦ.
٣
ﺇﻥﹼ ﻣﺎ ﺗﻀﻤﻨﻪ ﺍﳌﺨﻄﻮﻃﺎﺕ ﻣﻦ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻓﺈﻧﻪ ﻣﻦ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﱵ ﺗﻨﺘﺠﻬﺎ ﺃﻳﺪﻱ ﺍﻟﻨﺎﺱ ﺍﻟﻘﺪﻣﺎﺀ.
ﻭﺇﻥ ﻛﺎﻥ ﻛﺬﻟﻚ ،ﻓﺎﻟﻔﻴﻠﻮﻟﻮﺟﻴﺔ ﻫﻲ ﺍﻟﻔﻦ ﺍﻟﱵ ﺗﺘﻌﻠﻖ ﺑﺪﺭﺍﺳﺔ ﺛﻘﺎﻓﺔ ﺍﻟﻨﺎﺱ ﺍﻟﻘﺪﻣﺎﺀ .ﻭﻣﻦ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﱵ
ﻧﺬﻛﺮﻫﺎ ﻫﻨﺎ ﻫﻲ ﺍﻟﻔﻜﺮﺓ ﻭﺍﻟﻔﺮﺍﺳﺔ ﻭﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﻟﻌﺎﺩﺓ ﻭﺍﻟﺘﻌﺎﻟﻴﻤﺎﺕ ﺍﻟﱵ ﺗﻌﻮﺩ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﺎ.
٤
ﻭﻛﺎﻥ ﻭﺟﻮﺩ ﺍﳌﺨﻄﻮﻃﺎﺕ ﻻ ﳝﻜﻦ ﻓﺼﻠﻬﺎ ﻋﻦ ﺍﻟﺘﻘﺎﻟﻴﺪ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﺩﺧﻠﺖ ﺇﱃ ﺣﻮﺯﺓ
ﻣﻼﻳﻮ -ﻧﻮﺳﻨﺘﺎﺭﺍ ﻣﻨﺬ ٧ﻗﺮﻭﻥ .ﻭﻫﻲ ﻻ ﻳﻨﻔﺼﻞ ﺃﻳﻀﺎ ﻋﻦ ﺍﻟﺘﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﺗﻌﺘﻘﺪ ﺃﻧﻬﺎ ﻗﺪ ﲢﻤﻞ
ﺗﻘﻠﻴﺪ ﺍﻟﻜﺘﺎﺑﺔ ﺍﻟﱵ ﻗﺒﻠﻬﺎ ﻏﲑ ﻣﻌﺮﻭﻓﺔ ﻣﻦ ﳎﺘﻤﻊ ﻣﻼﻳﻮ -ﻧﻮﺳﻨﺘﺎﺭﺍ ،ﺣﱴ ﰲ ﺗﻄﻮﻳﺮﻫﺎ ،ﻭﻛﺎﻥ ﳍﺬﻩ
ﺍﻟﺘﻌﺎﻟﻴﻢ ﳍﺎ ﺩﻭﺭ ﻣﻬﻢ ﰲ ﺇﻧﺘﺎﺝ ﻛﺜﲑ ﻣﻦ ﺍﳌﺨﻄﻮﻃﺎﺕ ،ﺧﺼﻮﺻﺎ ﰲ ﺍﳌﺨﻄﻮﻃﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ.
٥
ﻟﻘﺪ ﻗﻠﻨﺎ ﺳﺎﺑﻘﺎﹰ ﺃﻥ ﺗﻨﻮﻉ ﺍﳌﺨﻄﻮﻃﺎﺕ ﰲ ﺇﻧﺪﻭﻧﻴﺴﻴﺎ ﻳﺆﺛﺮﻩ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ،ﻭﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ
ﻛﺎﻧﺖ ﳍﺎ ﺃﺛﺮﺍﹰ ﰲ ﺗﺴﺠﻴﻊ ﺍﻟﻨﺎﺱ ﰲ ﻛﺘﺎﺑﺔ ﺍﳌﺨﻄﻮﻃﺎﺕ .ﻭﻣﻦ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳﺆﺛﺮ ﻋﻠﻴﻪ ﺃﻳﻀﺎﹰ ﻀﺔ ﻋﺪﺓ
٣
Baroroh Baried, dkk, Pengantar Teori Filologi, (Yogyakarta: Badan Penelitian dan Publikasi Seksi
Filologi, Fakultas Sastra Universitas Gadjah Mada, ١٩٩٤) h.١
٤
Baried, Pengantar Teori Filologi, h.٢
٥
Oman Fathurahman dkk, Filologi dan Islam Indonesia, ( Jakarta: Puslitbang Lektur Keagamaan
Badan Litbang dan Diklat Kementrian Agama RI, ٢٠١٠) h. ١٠١
٢
ﺍﳌﻤﻠﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ،ﻭﻛﺜﺮﺓ ﺍﻟﺪﻋﺎﺓ ﻭﺧﺎﺻﺔ ﺍﻟﺬﻳﻦ ﺟﺎﺀﻭﺍ ﻣﻦ ﺍﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻨﺸﺮ ﺍﻹﺳﻼﻡ ﺑﲔ ﺳﻜﺎﻥ
ﺍﻹﻧﺪﻭﻧﻴﺴﻴﺎ.
٦
ﻭﺍﻷﺩﺏ ﺍﻹﺳﻼﻣﻲ ﻳﻨﻘﺴﻢ ﺇﱃ ﺃﻗﺴﺎﻡ ،ﻣﻨﻬﺎ :ﻗﺼﺺ ﺍﻷﻧﺒﻴﺎﺀ ،ﻭﺳﲑﺓ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ
ﻭﺳﻠﹼﻢ ﻭﺁﻟﻪ ،ﻭﻗﺼﺺ ﺃﺑﻄﺎﻝ ﺍﻹﺳﻼﻡ ﻭﺍﻟﻘﺼﺺ ﻋﻦ ﺗﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻡ ﻭﺍﻋﺘﻘﺎﺩﻩ ﻭﺍﻟﻘﺼﺺ ﺍﳋﻴﺎﻟﻴﺔ
ﻭﺍﻟﻘﺼﺺ ﺍﻟﺼﻮﻓﻴﺔ.
٧
ﺍﻟﺘﺼﻮﻑ ﻋﻨﺪ ﺍﻟﻐﺰﺍﱄ ﻫﻮ ﺃﻣﺮ ﺑﺎﻃﻦ ﻻ ﻳﻄﹼﻠﻊ ﻋﻠﻴﻪ ،ﻭﻻ ﳝﻜﻢ ﺿﺒﻂ ﺍﳊﻜﻢ ﲝﻘﻴﻘﺘﻪ ،ﺑﻞ ﺑﺄﻣﻮﺭ
ﻇﺎﻫﺮﺓ ﻳﻌﻮﻝ ﻋﻠﻴﻬﺎ ﺃﻫﻞ ﺍﻟﻌﺮﻑ ﰲ ﺇﻃﻼﻕ ﺍﺳﻢ ﺍﻟﺼﻮﰲ ،ﻭﺍﻟﻀﺎﺑﻂ ﺍﻟﻜﻠﻲ ﺃﻥ ﻛﻞ ﻣﻦ ﻫﻮ ﺑﺼﻔﺔ ﺇﺫﺍ
ﻧﺰﻝ ﰲ ﺧﺎﻧﻘﺎﻩ ﺍﻟﺼﻮﻓﻴﺔ ﱂ ﻳﻜﻦ ﻧﺰﻭﻟﻪ ﻓﻴﻬﺎ ﻭﺍﺧﺘﻼﻃﻪ ﻢ ﻣﻨﻜﺮﺍ ﻋﻨﺪﻫﻢ ﻓﻬﻮ ﺩﺍﺧﻞ ﰲ ﻏﻤﺎﺭﻫﻢ،
ﻭﺍﻟﺘﻔﺼﻴﻞ ﺃﻥ ﻳﻼﺣﻆ ﻓﻴﻪ ﲬﺲ ﺻﻔﺎﺕ :ﺍﻟﺼﻼﺡ ،ﻭﺍﻟﻔﻘﺮ ،ﻭﺯﻱ ﺍﻟﺼﻮﻓﻴﺔ ،ﻭﺃﻻ ﻳﻜﻮﻥ ﻣﺸﺘﻐﻼ
ﲝﺮﻓﺔ ،ﻭﺃﻥ ﻳﻜﻮﻥ ﳐﺎﻟﻄﺎ ﳍﻢ ﺑﻄﺮﻳﻘﺔ ﺍﳌﺴﺎﻛﻨﺔ.
٨
Azyumardi Azra, Jaringan Ulama Timur Tengah dan Kepulauan Nusantara Abad XVII dan XVIII,
٦
(Jakarta: Kencana, ٢٠١٣) h. ٣٢
Edwar Djamaris, Menggali Khasanah Kesusastraan Melayu Klasik, (Jakarta: Balai Pustaka,١٩٩٠) h.
٧
١٠٩-١١٠
٨ﺯﻛﻰ ﻣﺒﺎﺭﻙ ،ﺍﻟﺘﺼﻮﻑ ﺍﻹﺳﻼﻣﻲ ﰲ ﺍﻷﺩﺏ ﻭﺍﻷﺧﻼﻕ ،ﻁ ) ١ﺍﻟﻘﺎﻫﺮﺓ :ﻣﻜﺘﺒﺔ ﺍﻟﺜﻘﻔﺔ ﺍﻟﺪﻳﻨﻴﺔ ٢٠٠٤ ،ﻡ( ﺹ- ٢٢ .
٢٣
٣
ﳍﺬﺍ ﻧﺮﻯ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻌﺎﻣﻠﲔ ،ﻭﺍﳌﺮﺷﺪﻳﻦ ﺍﻟﻐﻴﻮﺭﻳﻦ ،ﻳﻨﺼﺤﻮﻥ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺪﺧﻮﻝ ﻣﻊ ﺍﻟﺼﻮﻓﻴﺔ
ﻭﺍﻟﺘﺰﺍﻡ ﺻﺤﺒﺘﻬﻢ ،ﻛﻲ ﳚﻤﻌﻮﺍ ﺑﲔ ﺟﺴﻢ ﺍﻹﺳﻼﻡ ﻭﺭﻭﺣﻪ ،ﻭﻟﻴﺬﻭﻗﻮﺍ ﻣﻌﺎﱐ ﺍﻟﺼﻔﺎﺀ ﺍﻟﻘﻠﱯ ﻭﺍﻟﺴﻤﻮ
ﺍﳋﻠﻘﻲ ،ﻭﻟﻴﺘﺤﻘﻘﻮﺍ ﺑﺎﻟﺘﻌﺮﻳﻒ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻴﻘﻴﻨﻴﺔ ،ﻓﻴﺘﺤﻠﻮﺍ ﲝﺒﻪ ﻭﻣﺮﺍﻗﺒﺘﻪ ﻭﺩﻭﺍﻡ ﺫﻛﺮﻩ.
٩
ﻧﻌﺘﻘﺪ ﺃﻥﹼ ﺍﳌﺨﻄﻮﻃﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺇﻧﺪﻭﻧﻴﺴﻴﺎ ﻟﻴﺴﺖ ﻣﻜﺘﻮﺑﺔ ﺑﺎﺳﺘﺨﺪﺍﻡ ﺍﻟﻠﹼﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻣﻼﻳﻮ
ﻓﺤﺴﺐ ،ﻭﻟﻜﻦ ﻛﺘﺒﺖ ﺑﺎﻟﻠﹼﻐﺎﺕ ﻧﻮﺳﻨﺘﺎﺭﺍ ﺃﺧﺮﻯ ﻛﻤﺜﻞ ﺍﻟﻠﹼﻐﺔ ﺍﳉﺎﻭﻳﺔ ﻭﺍﻟﻠﹼﻐﺔ ﺍﻟﺴﻮﻧﺪﺍﻭﻳﺔ ﻭﺍﻟﻠﹼﻐﺔ
ﺍﻟﺒﻮﺟﻴﺴﻴﺔ ﻭﻏﲑﻫﺎ .ﻭﻫﺬﺍ ﻳﺪﻝﹼ ﻋﻠﻰ ﺃﻥﹼ ﺍﻹﺳﻼﻡ ﻗﺪ ﺍﻧﺘﺸﺮ ﰲ ﺇﻧﺪﻭﻧﻴﺴﻴﺎ ﺍﻧﺘﺸﺎﺭﺍ ﻭﺍﺳﻌﺎ ﻣﻦ ﺟﻬﺔ،
ﻭﻳﺪﻝﹼ ﻋﻠﻰ ﺃﻥﹼ ﺇﻧﺪﻭﻧﺴﻴﺎ ﻟﻪ ﻛﺜﲑ ﻣﻦ ﺍﳌﺨﻄﻮﻃﺎﺕ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ.١٠
ﻭﻛﺎﻧﺖ ﻛﺘﺎﺑﺔ ﺑﺎﻟﻌﺮﺑﻴﺔ ﺍﳉﺎﻭﻳﺔ ﳍﺎ ﻋﻼﻗﺔ ﻗﻮﻳﺔ ﺑﺎﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﺔ ﰲ ﺇﻧﺪﻭﻧﻴﺴﻴﺎ ،ﻭﻫﻲ ﺃﺣﺪ
ﺍﻟﻮﺳﺎﺋﻞ ﺍﺳﺘﻌﻤﻠﻪ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻧﺸﺮ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ.
ﻛﺎﻥ ﻟﻺﺳﻼﻡ ﺩﻭﺭ ﻛﺒﲑ ﰲ ﻧﺸﺮ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻜﺘﺎﺑﺔ ﺍﳉﺎﻭﻳﺔ ﻭﻟﻐﺔ ﺍﳌﻼﻳﻮ ﲝﻴﺚ ﻗﺪ ﺍﺷﺘﻬﺮ
ﺍﺳﺘﻌﻤﺎﳍﻤﺎ ﰲ ﲨﻴﻊ ﺃﳓﺎﺀ ﺍﻹﻧﺪﻭﻧﻴﺴﻴﺎ ،ﻛﺄﺗﺸﻴﻪ ) (Acehﻭﺗﺎﺭﻧﺎﰐ ) (Ternateﻭﺗﻴﺪﻭﺭ ) (Tidoreﻭﺑﺎﻧﺘﲔ
)(Banten
).Barat
ﰲ ﺟﺎﻭﻯ ﺍﻟﻐﺮﺑﻴﺔ
)(Jawa Barat
ﻭﺑﻴﻤﺎ
)(Bima
ﰲ ﻧﻮﺳﺎ ﺗﻴﻨﺠﺎﺭ ﺍﻟﻐﺮﺑﻴﺔ
(Nusa Tengara
١١
٩ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻋﻴﺴﻰ ،ﺣﻘﺎﺋﻖ ﻋﻦ ﺍﻟﺘﺼﻮﻑ ،ﻁ ) ٥ﺩ .ﻡ .ﻥ :ﻣﻮﻗﻊ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺸﺎﺫﻟﻴﺔ ﺍﻟﺪﺭﻗﺎﻭﻳﺔ٢٠٠١ ،ﻡ( ﺹ١٩ .
١٠
Achdiati Ikram,Filologia Nusantara, cet. ١ (Jakarta: PT Aka, ٢٠٠٧), h.١٥
١١
Uka Tjandrasasmita, “Penggunaan Tulisan Jawi Setelah Kedatangan Islam,” Lektur Keagamaan, vol. ٦,
No. ١, Desember ٢٠٠٨, h. ٢.
٤
ﻳﺮﻯ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻜﺘﺎﺑﺔ ﺍﳉﺎﻭﻳﺔ ﻛﺎﻧﺖ ﺑﺪﺃ ﻣﻨﺬ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ ﺍﳌﻴﻼﺩﻳﺔ.
ﻭﺃﻭﻝ ﻛﺘﺎﺑﺔ ﺍﳉﺎﻭﻳﺔ ﺍﻛﺘﺸﻔﻬﺎ ﺍﻟﻌﻠﻤﺎﺀ ﻛﺎﻧﺖ ﻛﹸﺘﺒﺖ ﻋﻠﻰ ﺍﳊﺠﺮ ﰲ ﺗﺮﻳﻨﺠﺎﻧﻮ ) ،(Trengganuﻣﺎﻟﻴﺰﻳﺎ
) ،(Malaysiaﻛﺎﻧﺖ ﻛﺘﺒﺖ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﺃﺭﺑﻊ ﻣﻦ ﺭﺟﺐ ﻋﺎﻡ ٧٠٢ﺍﳍﺠﺮﻳﺔ ﺑﺎﳌﻨﺎﺳﺒﺔ ﺍﺛﻨﲔ ﻭﻋﺸﺮﻳﻦ
ﻣﻦ ﻓﱪﺍﻳﺮ ﻋﺎﻡ ١٣٠٣ﺍﳌﻼﺩﻳﺔ.
١٢
ﻭﻫﺬﻩ ﺍﻟﻨﺴﺨﺔ ﻛﺎﻧﺖ ﻣﻦ ﻛﺘﺐ ﺍﻷﺩﺏ؛ ﻷﻥ ﻓﻴﻬﺎ ﲝﺚ ﻋﻦ ﺍﻟﺘﺼﻮﻑ ﻭﺍﻟﻘﺼﺺ ﺧﺎﺭﻕ
ﻟﻠﻌﺎﺩﺓ ﻭﺍﻟﺮﻭﺡ .ﻟﻜﻦ ﻟﻘﺪ ﻭﺟﺪﺕ ﺍﻟﺒﺎﺣﺜﺔ ﰲ ﻫﺬﺍ ﺍﻟﻨﺴﺨﺔ ﻳﺒﲔ ﻋﻦ ﻭﺭﻣﺰ ﺍﳌﻮﺕ ،ﻭﻳﺸﺮﺡ ﻓﻴﻬﺎ ﺃﻳﻀﺎﹰ
ﺃﻥ ﻣﺎ ﳝﻠﻜﻪ ﺍﻹﻧﺴﺎﻥ ﺑﻌﺪ ﺍﳌﻮﺕ ﺳﻴﻌﻮﺩ ﺇﱃ ﺍﷲ .ﻭﰲ ﺁﺧﺮ ﺍﻟﻨﺴﺨﺔ ﺗﻜﻠﻢ ﺍﳌﺆﻟﻒ ﻋﻦ ﺻﺪﻗﺔ ﺍﳌﻮﺕ
ﺑﻌﺪ ﻣﻮﺕ ﺍﳌﻴﺖ ﺑﺜﻼﺛﺔ ﺃﻳﺎﻡ ﻭﺳﺒﻌﺔ ﺃﻳﺎﻡ ﻭﺃﺭﺑﻌﲔ ﻳﻮﻣﺎﹰ ﻭﻣﺎﺋﺔ ﻳﻮﻡ ﺇﱃ ﺃﻟﻒ ﻳﻮﻡ ﰒ ﺍﺧﺘﺮﺕ ﺍﻟﺒﺎﺣﺜﺔ ﻫﺬﻩ
ﺍﻟﻨﺴﺨﺔ ﻟﺜﻼﺛﺔ ﺃﻣﻮﺭ ،ﻭﻫﻲ:
ﺍﻷﻭﻝ :ﻷﳘﻴﺔ ﻫﺬﻩ ﺍﻟﻨﺴﺨﺔ؛ ﻷﺎ ﻧﺴﺨﺔ ﺍﻟﺘﺼﻮﻑ ﺍﻟﱵ ﳍﺎ ﻋﻼﻗﺔ ﺑﺘﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻡ ،ﻭﺍﻟﺘﺼﻮﻑ
ﻟﻪ ﻋﻼﻗﺔ ﻗﻮﻳﺔ ﺑﺘﻄﻮﺭ ﺍﻹﺳﻼﻡ ﻭﺍﻟﻌﻠﻮﻡﹺ ﻋﻦ ﺍﳌﺨﻄﻮﻃﺎﺕ ﰲ ﺇﻧﺪﻭﻧﻴﺴﻴﺎ .ﻭﻫﺬﺍ ﺍﻟﻨﺴﺨﺔ ﳝﻜﹼﻨﻨﺎ ﰲ ﻣﻌﺮﻓﺔ
ﺗﻄﻮﺭ ﺍﻹﺳﻼﻡ ﰲ ﺇﻧﺪﻭﻧﻴﺴﻴﺎ ﺧﺎﺻﺔ ﰲ ﺍﳉﺰﻳﺮﺓ ﺟﺎﻭﻯ.
ﺍﻟﺜﺎﱐ :ﺃﻥﹼ ﻫﺬﻩ ﺍﻟﻨﺴﺨﺔ ﻛﺘﺒﺖ ﺑﺎﻟﻌﺮﺑﻴﺔ ﻭﻓﻴﻬﺎ ﺗﺮﲨﺔ ﳍﺎ ﺑﺎﻟﻠﻐﺔ ﺍﳉﺎﻭﻳﺔ ﻭﻟﻜﻦ ﻛﺘﺒﺖ ﺑﺎﻷﺣﺮﻑ
ﺍﻟﻌﺮﺑﻴﺔ ،ﻭﺗﺮﲨﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺇﱃ ﺍﻟﻠﻐﺔ ﺍﳉﺎﻭﻳﺔ ﺑﻄﺮﻳﻘﺔ ﺍﳌﻼﺯﻣﺔ ﺑﲔ ﺍﻟﺸﻴﺦ ﻭﺗﻠﻤﻴﺬﻩ ﺃﻭ ﺑﻄﺮﻳﻘﺔ ﺍﶈﺎﺿﺮﺓ
ﻣﺎﺯﺍﻝ ﳛﻔﻈﻬﻤﺎ ﻣﻦ ﻳﺆﻳﺪﳘﺎ ﻣﻦ ﺍﻟﻨﺎﺱ .ﻭﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻌﺎﺩﺓ ﻫﻮﻳﺔ ﲤﻴﺰ ﺎ ﺍﻟﻨﺎﺱ ﰲ ﺗﻄ ﻮﺭ ﺍﻟﺘﻌﻠﻴﻢ ﰲ
ﺇﻧﺪﻭﻧﻴﺴﻴﺎ.
Uka Tjandrasasmita, “Penggunaan Tulisan Jawi Setelah Kedatangan Islam,” h. ٤
٥
١٢
ﺍﻟﺜﺎﻟﺚ :ﻭﻧﻌﺮﻑ ﺃﳘﻴﺔ ﻫﺬﻩ ﺍﻟﻨﺴﺨﺔ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﱵ ﺗﺘﻀﻤﻨﻬﺎ ﻭﺇﱃ ﻟﻐﺘﻬﺎ ﻓﻠﺬﻟﻚ
ﺗﺼﻠﺢ ﻫﺬﻩ ﺍﻟﻨﺴﺨﺔ ﻟﺘﻜﻮﻥ ﻣﻮﺿﻮﻉ ﺍﻟﺒﺤﺚ؛ ﻷﻧﻨﺎ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻌﻠﻢ ﻣﺪﻯ ﺗﻄﻮﺭ ﺍﻟﻜﺘﺎﺑﺔ ﺍﳉﺎﻭﻳﺔ ﰲ
ﺍﻟﻘﺪﱘ ﺣﱴ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺣﻔﻈﻬﺎ.
ﰒ ﻣﻦ ﺃﳘﻴﺔ ﺍﻟﺒﺤﺚ ﻋﻦ ﻫﺬﻩ ﺍﻟﻨﺴﺨﺔ ﻫﻲ ﺗﻌﻠﻘﻬﺎ ﺑﻜﻠﻴﺔ ﺍﻷﺩﺏ؛ ﻷﺎ ﻣﻦ ﺟﻨﺲ ﺍﻷﺩﺏ،
ﻭﺍﻷﺩﺏ ﻧﺘﻴﺠﺔ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﳌﺒﺪﻋﺔ ،ﻭﻣﻮﺿﻮﻋﻪ ﻫﻮ ﺍﻹﻧﺴﺎﻥ ﻭﺣﻴﺎﺗﻪ ،ﻭﺍﻟﻜﺘﺎﺑﺔ ﻫﻮ ﻭﺳﻴﻠﺔ ﰲ ﺗﻌﺒﲑﻩ.
ﻭﻫﺬﻩ ﺍﻟﻨﺴﺨﺔ ﺗﺘﻀﻤﻦ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻭﺍﻟﻔﻮﺍﺋﺪ ﳝﻜﻦ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻨﻬﺎ.
ﲢﺪﻳﺪ ﺍﻟﺒﺤﺚ
ﻛﺎﻧﺖ ﺍﳌﺨﻄﻮﻃﺔ ﺍﻵﻥ ﻟﻴﺴﺖ ﻣﻦ ﻧﺴﺨﺔ ﺃﺻﻠﻴﺔ ﺍﻟﱵ ﻛﹸﺘﺒﺖ ﻣﺆﻟﹼﻔﻬﺎ ،ﺑﻞ ﻫﻲ ﻣﻨﺴﻮﺧﺔ ﺍﻟﱵ
ﻧﺴﺨﺖ ﻋﺪﺓ ﻣﺮﺍﺕ ﺣﱴ ﲡﺮﺏ ﺍﻟﺘﻐﻴﲑﺍﺕ ،ﻭﻛﺎﻥ ﺗﻐﻴﲑ ﺍﻟﻨﺴﺨﺔ ﻟﻪ ﻋﺪﺓ ﺃﺳﺒﺎﺏ ،ﻣﻨﻬﺎ :ﻃﻮﻝ ﺍﻟﺰﻣﻦ،
ﻭﺍﳋﻄﺄ ﰲ ﻧﺴﺨﻬﺎ ﺑﺴﺒﺐ ﺍﳋﻄﺄ ﰲ ﺍﻟﻔﻬﻢ ﺃﻭ ﺍﳋﻄﺄ ﰲ ﺍﻟﻜﺘﺎﺑﺔ ﺃﻭ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺬﺍﺗﻴﺔ ﻟﻠﻨﺎﺳﺦ .ﻭﻣﻦ
ﺍﻷﺳﺒﺎﺏ ﺟﻌﻠﺖ ﺍﳌﺨﻄﻮﻃﺔ ﺍﳌﺘﻨﻮﻋﺔ.
١٣
ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ ،ﻛﺎﻧﺖ ﺍﳌﺸﻜﻼﺕ ﺍﻟﺮﺋﻴﺴﻴﺔ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻛﻤﺎ ﻳﻠﻲ:
.١ﻛﻴﻒ ﲢﻘﻴﻖ ﻧﺺ ﻋﺎﱂ ﺍﻟﻜﻨﻮﺯ ﻭﺗﺮﲨﺘﻪ ﺇﱃ ﺍﻟﻠﹼﻐﺔ ﺍﻹﻧﺪﻭﻧﻴﺴﻴﺔ؟
.٢ﻛﻴﻒ ﺍﻷﻓﻜﺎﺭ ﺍﳍﺎﻣﺔ ﺍﻟﱵ ﻭﺭﺩﺕ ﰲ ﺍﻟﻨﺺ؟
٦
Baried, Pengantar Teori Filologi, h.٧
١٣
٣,١ﺃﻫﺪﺍﻑ ﺍﻟﺒﺤﺚ
ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﳌﺸﻜﻼﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻛﺎﻧﺖ ﺍﻷﻫﺪﺍﻑ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻛﻤﺎ ﻳﻠﻲ:
.١ﲢﻘﻴﻖ ﻧﺺ ﻋﺎﱂ ﺍﻟﻜﻨﻮﺯ ﻭﺗﻘﺪﳝﻪ ﻭﺗﺮﲨﺘﻬﺎ ﻣﻦ ﺍﻟﻠﹼﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺇﱃ ﺍﻟﻠﹼﻐﺔ ﺍﻹﻧﺪﻭﻧﻴﺴﻴﺔ.
.٢ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﻷﻓﻜﺎﺭ ﺍﳍﺎﻣﺔ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻨﺺ.
٤,١ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺴﺎﺑﻘﺔ
ﻻ ﲡﺪ ﺍﻟﺒﺎﺣﺜﺔ ﺍﻟﺘﺤﻘﻴﻖ ﰲ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﻔﻴﻠﻮﻟﻮﺟﻴﺔ ﻋﻦ ﺍﳌﺨﻄﻮﻃﺔ ﻋﺎﱂ ﺍﻟﻜﻨﻮﺯ ،ﻭ ﻟﻜﻦ ﲡﺪ
ﺍﻟﺒﺎﺣﺜﺔ ﺍﻟﺘﺤﻘﻴﻖ ﰲ ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻋﻦ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﻔﻴﻠﻮﻟﻮﺟﻴﺔ ﺑﺎﳌﺨﻄﻮﻃﺔ ﺍﳌﺨﺘﻠﻔﺔ ﻛﻤﺎ ﻳﻠﻲ:
.١
ﺃﲪﺪ ﺭﺍﺯﻗﲔ ﺑﺎﳌﺨﻄﻮﻃﺔ ﻣﺸﺎﻫﺪ ﺍﻟﻨﺎﺳﻚ ﰲ ﻣﻘﺎﻣﺎﺕ ﺍﻟﺴﺎﻟﻚ ﻟﻌﺒﺪﺍﷲ ﺍﺑﻦ ﻋﺒﺪ
ﺍﻟﻘﻬﺎﺭﺍﻟﺒﻨﺘﺎﱐ ،٢٠٠٩ ،ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﻜﻠﹼﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ
ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﺟﺎﻛﺮﺗﺎ .ﺍﻧﻴﻔﺔ ﺑﺎﳌﺨﻄﻮﻃﺔ ﺭﺳﺎﻟﺔ ﺍﻟﻮﺿﻮﺀ ﻟﺸﻴﺦ ﺗﺎﺝ ﺍﻟﺪﻳﻦ
ﺍﺑﻦ ﺯﻛﺮﻳﺎ ،٢٠١٠ ،ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﻜﻠﹼﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ
ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﺟﺎﻛﺮﺗﺎ.
.٢
ﺃﲪﺪ ﻋﺒﻴﺪﺍﷲ ﺃﺭﺍﻧﺪﺍ ﺑﺎﳌﺨﻄﻮﻃﺔ ﺷﺮﺡ ﺭﺳﺎﻟﺔ ﺍﻹﻣﺎﻡ ﺍﻟﺴﻤﺮﻗﻨﺪﻱ ،٢٠١١،ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ
ﺑﻜﻠﹼﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﺟﺎﻛﺮﺗﺎ.
٧
.٣
ﺗﻮﺗﻮﺭ ﺃﺣﺴﻦ ﺍﳌﺼﻄﻔﻰ ﺑﺎﳌﺨﻄﻮﻃﺔ ﻛﻠﻤﱵ ﺍﻟﺸﻬﺎﺩﺓ ،٢٠١٤ ،ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﻜﻠﹼﻴﺔ ﺍﻵﺩﺍﺏ
ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﺟﺎﻛﺮﺗﺎ.
.٤
ﻧﺪﺍﺀ ﻓﻀﻼﻥ ﺑﺎﳌﺨﻄﻮﻃﺔ ﺑﻴﺎﻥ ﺍﻷﻟﻒ ،٢٠١٠ ،ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﻜﻠﹼﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ
ﺍﻹﻧﺴﺎﻧﻴﺔ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﺟﺎﻛﺮﺗﺎ.
.٥
ﻫﺎﺭﻳﺎﺩﻱ ﺑﺎﳌﺨﻄﻮﻃﺔ ﳐﺘﺼﺮ ﻓﺼﻮﺹ ﺍﳊﻜﻢ ،٢٠١١ ،ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﻜﻠﹼﻴﺔ ﺍﻵﺩﺍﺏ
ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﺟﺎﻛﺮﺗﺎ.
٥,١ﻧﻈﺮﻳﺔ ﺍﻟﺒﺤﺚ ﻭﻣﻨﻬﺠﻪ
١,٥,١ﻧﻈﺮﻳﺔ ﺍﻟﻔﻴﻠﻮﻟﻮﺟﻴﺔ ﻭﲢﻠﻴﻞ ﺍﳋﻄﺎﺏ
ﻗﺪ ﺳﺒﻖ ﺍﻟﻜﻼﻡ ﺃﻥ ﻋﻠﻢ ﺍﻟﻔﻴﻠﻮﻟﻮﺟﻴﺔ ﺗﻈﻬﺮ ﻷﺟﻞ ﺩﺭﺍﺳﺔ ﺃﺧﺒﺎﺭ ﺍﺘﻤﻊ ﺍﻟﻘﺪﻣﺎﺀ ﺍﻟﱵ ﻣﻜﺘﻮﺑﺔ
ﻋﻠﻰ ﺍﳌﺨﻄﻮﻃﺔ .ﻭﻧﻌﻠﻢ ﺃﻳﻀﺎﹰ ﺃﻥﹼ ﺍﳌﺨﻄﻮﻃﺔ ﺍﻟﱵ ﻭﻗﻌﺖ ﻋﻠﻴﻬﺎ ﺍﻟﻨﺴﺦ ﻣﺮﺓ ﺑﻌﺪ ﻣﺮﺓ ﺳﺘﻈﻬﺮ ﻣﻨﻪ ﻋﺪﺓ
ﺍﻟﻨﺴﺦ ﻣﺘﻨﻮﻋﺔ .ﻭﺗﻨﻮﻉ ﻧﺺ ﻳﻈﻬﺮ ﺑﺴﺒﺐ ﻋﺪﻡ ﺿﺒﻂ ﰲ ﺍﻟﻨﺴﺦ ،ﻭﻫﺬﺍ ﳚﻌﻞ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﱵ ﺗﺘﻀﻤﻨﻬﺎ
ﺍﳌﺨﻄﻮﻃﺔ ﻣﺘﻨﻮﻋﺔ ﺃﻳﻀﺎﹰ.
١٤
ﻭﻛﻠﻤﺎ ﻛﺜﺮﺕ ﻧﺴﺦ ﺍﳌﺨﻄﻮﻃﺎﺕ – ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺑﺴﺒﺐ ﺷﻬﺮﺎ ﺃﻭ ﺑﺴﺒﺐ ﺁﺧﺮ -ﻛﺜﺮ ﺃﺛﺮ
ﺍﻟﻨﺎﺳﺦ ﰲ ﻧﺼﻬﺎ ،ﻷﻥ ﺍﻟﻨﺎﺳﺦ ﻛﺎﻹﻧﺴﺎﻥ ﻓﻠﻪ ﻧﻘﺺ ﰲ ﻋﻤﻠﻴﺔ ﺍﻟﻨﺴﺦ .ﻭﻛﺜﺮﺓ ﺍﻟﻴﺪ ﺍﻟﱵ ﻧﺴﺨﺖ ﻫﺬﻩ
ﺍﳌﺨﻄﻮﻃﺔ ﲡﻌﻞ ﻧﺼﻬﺎ ﺑﻌﻴﺪﺍ ﻋﻦ ﺍﻟﻨﺺ ﺍﻷﺻﻠﻲ ﺍﻟﺬﻱ ﻛﺘﺒﻪ ﺍﳌﺆﻟﻒ ١٥.ﻭﻻ ﻳﻨﻜﺮ ﻭﺟﻮﺩ ﺍﳋﻄﺄ ﺃﻭ
Baried, Pengantar Teori Filologi, h.٦
)Oman Fathurahman, Filologi Indonesia Teori dan Metode, (Jakarta: Prenada Media Group, ٢٠١٥
٨
١٤
.
١٥
h.٢٥
ﺳﻮﺀ ﺍﻟﻔﻬﻢ ﰲ ﻋﻤﻠﻴﺔ ﺍﻟﻨﺴﺦ .ﻭﻫﻨﺎﻙ ﺳﺒﺐ ﺁﺧﺮ ﰲ ﺗﻐﻴﲑ ﻧﺺ ﺍﳌﺨﻄﻮﻃﺎﺕ ﺳﻮﻯ ﺍﻹﺭﺍﺩﻱ ،ﻭﻫﻮ ﺃﻥ
ﺍﻟﻨﺎﺳﺦ ﳝﻜﻦ ﻟﻪ ﺃﻥ ﻳﺰﻳﺪ ﻣﺎ ﰲ ﺍﻟﻨﺺ ﺃﻭ ﻳﻨﻘﺼﻪ ﺃﻭ ﳛﺮﻓﻪ ﺣﺴﺐ ﺇﺭﺍﺩﺗﻪ ﺍﻟﱵ ﻳﺘﺄﺛﺮ ﺑﺄﺣﻮﺍﻝ ﺯﻣﻨﻪ.
١٦
ﻓﻠﻜﻞ ﻧﺴﺨﺔ ﳍﺎ ﺗﻔﺮﺩ ﲝﺴﺐ ﺧﻠﻔﻴﺎﺎ ﺍﳌﺨﺘﻠﻔﺔ ﺃﻳﻀﺎﹰ ،ﻭﻛﺬﻟﻚ ﺍﻟﻨﺴﺦ ﺍﻟﱵ ﺗﺮﻛﻬﺎ ﻗﺪﻣﺎﺀ
ﺇﻧﺪﻭﻧﻴﺴﻴﲔ ،ﺗﺘﻀﻤﻦ ﻓﻴﻬﺎ ﻣﻌﻠﻮﻣﺎﺕ ﰲ ﳎﺎﻝ ﻣﺘﻨﻮﻋﺔ ﻣﻦ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﳊﻜﻢ ﻭﺍﻟﻠﻐﺔ ﻭﺍﻷﺩﺏ ﻭﺍﻟﻔﻠﺴﻔﺔ
ﻭﺍﻷﺧﻼﻗﻴﺔ ﻭﺍﳌﻌﺎﳉﺔ ﻭﻏﲑﻫﺎ .ﺍﻟﻨﺴﺦ ﺍﻟﱵ ﻓﻴﻬﺎ ﻣﻌﻠﻮﻣﺎﺕ ﺩﻳﻨﻴﺔ ﻛﺎﻧﺖ ﻛﺘﺒﺖ ﺑﺎﻷﺣﺮﻑ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺎﻟﻠﻐﺔ
ﺍﳉﺎﻭﻳﺔ .ﻭﰲ ﻫﺬﻩ ﺍﻟﻨﺴﺦ ﺃﺧﺒﺎﺭ ﺗﺘﻌﻠﻖ ﺑﺘﻄﻮﺭ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﻭﺍﻷﺩﻳﺎﻥ ﺃﺧﺮﻯ ﰲ ﺇﻧﺪﻭﻧﻴﺴﻴﺎ.
١٧
ﻭﻣﻬﻤﺔ ﻋﻠﻢ ﺍﻟﻔﻴﻠﻮﻟﻮﺟﻴﺔ ﻫﻲ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺍﳌﺨﻄﻮﻃﺔ ﺍﻟﱵ ﺳﻬﻞ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺍﻻﻧﺘﻔﺎﻉ ﻣﻨﻬﺎ.
ﻭﺩﺭﺍﺳﺔ ﺍﻟﻔﻴﻠﻮﻟﻮﺟﻴﺔ ﻣﻬﻤﺔ؛ ﻷﺎ ﺗﻌﻄﻲ ﺇﺳﻬﺎﻣﺎﹰ ﻣﻬﻤﺎﹰ ﰲ ﲡﻬﻴﺰ ﺍﳌﺨﻄﻮﻃﺔ ﺍﻟﱵ ﺳﻬﻠﺖ ﻗﺮﺍﺀﺎ.
١٨
ﻭﺍﻟﻔﻴﻠﻮﻟﻮﺟﻴﺔ ﻻ ﺗﻘﻮﻡ ﺑﻨﻔﺴﻪ ﰲ ﺩﺍﺭﺳﺔ ﻫﺬﻩ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﻘﺪﳝﺔ ،ﺑﻞ ﳛﺘﺎﺝ ﺇﱃ ﺍﻟﻌﻠﻮﻡ ﺍﻷﺧﺮﻯ ﺍﻟﱵ
ﺗﺘﻌﻠﻖ ﺑﺎﻟﻠﻐﺔ ﻭﺍﺘﻤﻊ ﻭﺍﻟﺜﻘﺎﻓﺔ؛ ﻷﻥ ﻛﻞ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﺗﻌﻄﻲ ﻟﻨﺎ ﻣﻌﻠﻮﻣﺎﹰ ﻋﻦ ﺃﺛﺮ ﺍﻟﺜﻘﺎﻓﺔ ﰲ ﻫﺬﻩ
ﺍﳌﺨﻄﻮﻃﺔ .ﻭﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﱵ ﺗﺴﺎﻋﺪ ﺍﻟﻔﻴﻠﻮﻟﻮﺟﻴﺔ ﰲ ﺇﻗﺎﻣﺔ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﻫﻲ :ﻋﻠﻢ ﺍﻟﻠﻐﺔ ﻭﺍﻷﺩﺏ
ﻭﺍﻟﺪﻳﻦ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﺜﻘﺎﰲ ﻭﺃﻧﺜﺮﻭﺑﻮﻟﻮﺟﻲ ﻭﻏﲑﻫﺎ.
١٩
ﻭﻟﻴﺤﺼﻞ ﻋﻠﻰ ﺃﻗﺮﺏ ﺍﻟﻨﺺ ﺑﺎﻟﻨﺺ ﺍﻷﺻﻠﻲ ﳓﺘﺎﺝ ﺇﱃ ﻧﻘﺪ ﺍﻟﻨﺺ ،ﻭﻫﻨﺎﻙ ﻣﻨﻬﺞ ﰲ ﻧﻘﺪ ﺍﻟﻨﺺ ﻻﺑﺪ
ﺃﻥ ﻧﺴﲑ ﻋﻠﻴﻪ:
Baried, Pengantar Teori Filologi, h. ٦٠
١٦
Baried, Pengantar Teori Filologi, h. ١٠
١٧
Fathurahman, Filologi dan Islam Indonesia, h. ٢٠
١٨
Baried, Pengantar Teori Filologi, h. ١٣
١٩
٩
(١ﺍﳌﻨﻬﺞ ﺍﻟﺒﺪﻳﻬﻲ ،ﻭﻫﻮ ﺑﺄﻥ ﻳﺄﺧﺬ ﺃﻗﺪﻡ ﺍﻟﻨﺴﺨﺔ ﻋﻤﺮﺍﹰ ﰒ ﻳﺼﺤﺢ ﻧﺼﻬﺎ ﻣﺴﺘﻌﻴﻨﺎ ﺑﺎﻟﻌﻘﻞ
ﻭﺍﳌﻌﺎﺭﻑ ﺍﻟﻮﺍﺳﻌﺔ.
(٢ﺍﳌﻨﻬﺞ ﺍﳌﻮﺿﻮﻋﻲ ،ﻭﻫﻮ ﺑﺄﻥ ﻳﻘﺎﺭﻥ ﺑﲔ ﻋﺪﺓ ﺍﻟﻨﺴﺦ ﺍﻟﱵ ﺗﺒﺤﺚ ﻋﻦ ﻣﻮﺿﻮﻉ ﻭﺍﺣﺪ.
(٣ﺍﳌﻨﻬﺞ ﺍﻟﺘﺠﻤﻴﻌﻲ ،ﻭﻳﺴﺘﻌﻤﻞ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﺇﺫﺍ ﻛﺎﻥ ﻫﻨﺎﻙ ﻧﺴﺦ ﻣﺘﻘﺎﺭﺑﺔ ﰲ ﺍﻟﺸﻜﻞ ﻭﺍﻟﻔﺮﻕ
ﺑﻴﻨﻬﺎ ﻟﻴﺲ ﺑﺒﻌﻴﺪ .ﻭﺇﻥ ﻛﺎﻥ ﻫﻨﺎﻙ ﻓﺮﻕ ﺑﻴﻨﻬﺎ ﻭﻟﻜﻨﻪ ﻻ ﻳﺆﺛﺮ ﻛﺜﲑﺍﹰ ﻋﻠﻰ ﻧﺺ ﺍﳌﺨﻄﻮﻃﺔ.
ﻓﻔﻲ ﻫﺬﺍ ﺍﳊﺎﻝ ﳔﺘﺎﺭ ﺃﻛﺜﺮﻫﺎ ﻧﺼﺎﹰ ﻷﻥ ﺍﻟﺼﻮﺍﺏ ﻗﺮﻳﺐ ﻣﻨﻪ ﻏﺎﻟﺒﺎﹰ.
(٤ﺍﳌﻨﻬﺞ ﺍﻷﺳﺎﺳﻲ ،ﻭﺗﻄﺒﻖ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﺇﻥ ﻭﺟﺪﻧﺎ ﻧﺴﺨﺔ ﺃﻭ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻨﺴﺦ ،ﻭﻫﺬﻩ
ﺍﻟﻨﺴﺦ ﺃﺣﺴﻦ ﻣﻦ ﺍﻟﻨﺴﺦ ﺍﻷﺧﺮﻯ ﲝﻴﺚ ﻳﻜﻮﻥ ﻧﺼﻬﺎ ﺃﻛﺜﺮ ﺻﻮﺍﺑﺎﹰ.
(٥ﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ ﳜﺺ ﰲ ﺣﺎﻝ ﻻ ﻳﻮﺟﺪ ﺇﻻ ﻧﺴﺨﺔ ﻭﺍﺣﺪﺓ ،ﻷﺎ ﻻ ﳝﻜﻦ ﻣﻘﺎﺭﻧﺘﻬﺎ ﺑﻨﺴﺦ
ﺃﺧﺮﻯ ﺑﺴﺴﺐ ﻋﺪﻡ ﻭﺟﻮﺩﻫﺎ .ﻭﳍﺬﺍ ﻣﻨﻬﺞ ﻃﺮﻳﻘﺘﺎﻥ ﳝﻜﻦ ﺃﻥ ﻧﺴﲑ ﰲ ﺃﺣﺪﳘﺎ:
(١ﺍﻟﻄﺒﻌﺔ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ ﺃﻭ ﺍﻟﻄﺒﻌﺔ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺃﻭ ﺇﻧﺘﻘﺎﺩﻳﺔ .ﻭﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﺗﻜﻮﻥ ﺑﺈﺧﺮﺍﺝ
ﺍﻟﻨﺴﺨﺔ ﻭﻳﺪﻗﹼﻖ ﰲ ﻧﺼﻬﺎ ﺩﻭﻥ ﺗﻐﻴﲑﻩ.
(٢ﺍﻟﻄﺒﻌﺔ ﺍﻟﻄﺒﻴﻌﻴﺔ .ﻭﻫﺬﻩ ﺍﻟﻄﺮﻳﻖ ﺗﻜﻮﻥ ﺑﺘﺼﺤﻴﺢ ﺍﻷﺧﻄﺄ ﺍﻟﻴﺴﲑﺓ ،ﻭﺃﻣﺎ ﺍﻟﺘﺮﺍﻛﺐ
ﺍﻟﻠﻐﻮﻳﺔ ﻓﺘﺼﺤﺢ ﺣﺴﺐ ﺍﻟﻘﻮﺍﻋﺪ ﺍﳌﻌﺘﻤﺪﺓ.
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ﻭﺍﻟﻔﻴﻠﻮﻟﻮﺟﻴﺔ ﻻ ﺗﻘﺘﺼﺮ ﻋﻠﻰ ﲡﻬﻴﺰ ﺍﻟﻨﺴﺨﺔ ﺍﻟﻴﺴﲑﺓ ﻗﺮﺍﺀﺎ ﺑﻞ ﲡﻬﻴﺰ ﺍﻟﻨﺴﺨﺔ ﺍﻟﻴﺴﲑﺓ ﻓﻬﻤﻬﺎ ﺑﻮﺳﻴﻠﺔ
ﻋﺪﺩ ﻣﻦ ﺍﻟﻌﻨﺎﺻﲑ ﺍﳌﻬﻤﺔ ،ﻣﻨﻬﺎ ﺍﻷﺳﻠﻮﺏ ﰲ ﺍﻟﻨﺺ.
Baried, Pengantar Teori Filologi, h. ٦٦-٦٨
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ﻭﻟﺬﻟﻚ ،ﳓﺘﺎﺝ ﺇﱃ ﻋﻠﻢ ﻳﻜﺸﻒ ﻣﻀﻤﻮﻥ ﺍﻟﻨﺺ ﻣﻦ ﺃﺳﻠﻮﺑﻪ .ﻭﻫﻨﺎﻙ ﻃﺮﻳﻘﺘﺎﻥ ﰲ ﲢﻠﻴﻞ ﺍﳋﻄﺎﺏ ﰲ
ﺍﻟﻨﺺ ﻭﻫﻮ ﺍﻟﻄﺮﻳﻘﺔ ﺘﻢ ﲟﻔﻬﻮﻡ ﺍﻟﻨﺺ ،ﻭﺍﻟﻄﺮﻳﻘﺔ ﺘﻢ ﺑﺘﺮﻛﻴﺐ ﺍﻟﻨﺺ.
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ﻭﺑﺎﻻﺧﺘﺼﺎﺭ ،ﺃﻥ ﺍﻻﻫﺘﻤﺎﻡ ﲟﻔﻬﻮﻡ ﺍﻟﻨﺺ ﻳﻜﻮﻥ ﺑﻜﺸﻒ ﻋﻦ ﻣﻮﺿﻮﻉ ﺍﻟﱵ ﺗﺘﻜﻠﻢ ﻋﻨﻪ ﺍﻟﻨﺴﺨﺔ ﺑﺄﻥ
ﻳﺼﻔﻬﺎ ﺑﻜﺘﺎﺑﺔ ﺑﺎﺎ ﻭﻓﺼﻠﻬﺎ.
ﻭﺃﻣﺎ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺘﺮﻛﻴﺐ ﺍﻟﻨﺺ ﻳﻜﻮﻥ ﺑﻜﺸﻒ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﻣﻌﲎ ﺍﻟﻨﺺ ﻭﺗﺮﻛﻴﺒﻪ.
ﻳﻌﺮﻑ ﺍﻟﻄﺮﻳﻘﺔ ﻣﻮﺳﻊ ﺍﻟﺘﺮﻛﻴﱯ ﻭﺗﺮﻛﻴﺐ ﻓﺎﺋﺾ
)Super
.(Strukturﻣﻮﺳﻊ ﺍﻟﺘﺮﻛﻴﱯ
Van Dijk
(Struktur
) Makroﻫﻮ ﺍﻟﺘﺮﻛﻴﺐ ﺍﻟﻌﺎﻡ ﻟﻠﻨﺺ ﺃﻭ ﺍﳌﻌﲎ ﺍﻟﻌﺎﻡ ﻟﻪ.
ﻭﻟﺐ ﺍﳋﻄﺎﺏ ﰲ ﺍﻟﻨﺴﺨﺔ ﳝﻜﻦ ﻟﻨﺎ ﺃﻥ ﻧﻜﺸﻔﻪ ﺑﻨﻈﺮ ﺇﱃ ﺗﺮﻛﻴﺒﻪ .ﻭﰲ ﻫﺬﺍ ﺍﳊﺎﻝ ﺛﻼﺙ ﻃﺮﻕ ﻧﻌﺘﻤﺪ
ﻋﻠﻴﻬﺎ:
(١ﺍﳊﺬﻑ ،ﻭﻫﺬﺍ ﻳﻜﻮﻥ ﲝﺬﻑ ﻣﺎ ﻻ ﻳﻬﻤﻨﺎ ﻭﺗﺮﻙ ﻣﺎ ﻳﻬﻤﻨﺎ ﻣﻦ ﺍﻟﻨﺺ.
(٢ﺍﻟﺘﻌﻤﻴﻢ ،ﻭﻫﺬﺍ ﻳﻜﻮﻥ ﺑﻨﻈﺮ ﺇﱃ ﺍﻟﻨﺺ ﻧﻈﺮﺓ ﻋﺎﻣﺔ ﰒﹼ ﻳﻠﺨﺼﻬﺎ.
(٣ﺍﻟﺘﺮﻛﻴﺐ ،ﻭﻫﺬﺍ ﻳﻜﻮﻥ ﲟﻘﺎﺭﻧﺔ ﺍﻟﻨﺺ ﺑﺎﳌﻌﻠﻮﻣﺎﺕ ﺍﳋﺎﺭﺟﻴﺔ.
ﻭﺑﺎﻻﺧﺘﺼﺎﺭ ،ﳝﻜﻦ ﻟﻨﺎ ﺃﻥ ﳓﻠﻞ ﺍﻟﻨﺴﺨﺔ ﺑﺘﺤﻠﻴﻞ ﺍﳋﻄﺎﺏ .ﻭﻫﺬﺍ ﻳﻜﻮﻥ ﺑﻜﺸﻒ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﻣﻌﲎ
ﺍﻟﻨﺺ ﻭﺗﺮﻛﻴﺒﻪ.
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Alex Sobur, Analisis Teks Media:S uatu Pengantar Untuk Analisis Wacana, Analisis Semiotik, dan
Analisis Framing. (Bandung: Remaja Rosdakakarya, ٢٠٠٩), h. ١٣
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Moch. Syarif Hidayatullah, “Khotbah Dorongan Berjihad pada Perang Aceh XIX; Suntingan Teks
dan Analisis Wacana” (Disertasi S٣ Fakultas Ilmu Budaya, Universitas Indonesia), ٢٠١٤.h. ١٦
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٢,٥,١ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ
ﺇﻥ ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ ﺍﻟﺬﻱ ﺃﺳﲑ ﻋﻠﻴﻪ ﻫﻮ ﺍﻟﻄﺮﻳﻖ ﺍﻻﺳﺘﻘﺮﺍﺋﻲ ﺍﻟﺘﺤﻠﻴﻠﻲ ،ﺗﺴﺘﻌﻤﻞ ﺍﻟﺒﺎﺣﺜﺔ ﻓﻴﻪ
ﺍﻟﺒﻴﺎﻧﺎﺕ ﺍﻷﻭﻟﻴﺔ ﻭﺍﻟﺒﻴﺎﻧﺎﺕ ﺍﻟﺜﺎﻧﻴﺔ .ﻭﻣﺼﺪﺭ ﺍﻟﺒﻴﺎﻧﺎﺕ ﺍﻷﻭﻟﻴﺔ ﺗﻜﻮﻥ ﻣﺮﺷﺪﺍﹰ ﺃﺳﺎﺳﻴﺎﹰ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ.
ﻭﺗﺴﺘﻌﻤﻞ ﺍﻟﺒﺎﺣﺜﺔ ﻣﺼﺪﺭ ﺍﻟﺒﻴﺎﻧﺎﺕ ﺍﻟﺜﺎﻧﻴﺔ ﻟﻴﻜﻮﻥ ﺩﻋﻤﺎﹰ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ،ﻣﺜﻞ :ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﺗﻜﻮﻥ
ﻣﺮﺟﻌﺎﹰ ﳍﺎ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ.
ﻭﻣﻦ ﺃﺣﺪ ﺃﻫﺪﺍﻑ ﺩﺭﺍﺳﺔ ﻓﻴﻠﻮﻟﻮﺟﻴﺔ ﻋﻦ ﻫﺬﻩ ﺍﳌﺨﻄﻮﻃﺔ ﻫﻮ ﺣﺼﻮﻝ ﻋﻠﻰ ﺍﻟﻨﺴﺨﺔ ﺍﻟﱵ
ﻳﺴﻬﻞ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻬﺎ ﻭﻳﻨﺘﻔﻊ ﺎ ﺍﳉﻤﻴﻊ .ﻭﺘﻢ ﺑﺒﺤﺚ ﺍﻟﻔﻴﻠﻮﻟﻮﺟﻴﺔ ﻷﺎ ﺗﻌﻄﻲ ﻟﻨﺎ ﺍﻟﻨﺴﺨﺔ ﺍﻟﻘﺪﳝﺔ
ﺍﳌﺴﺘﻌﺪﺓ ﻟﻘﺮﺍﺀﺓ.
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ﻭﺍﳌﺨﻄﻮﻃﺔ ﻋﺎﱂ ﺍﻟﻜﻨﻮﺯ ﻣﻦ ﺍﳌﺨﻄﻮﻃﺎﺕ ﺍﻟﱵ ﺗﺘﻜﻠﻢ ﻋﻦ ﺍﻟﺘﺼﻮﻑ ﺍﻟﺬﻱ ﳝﻜﻦ ﺃﻥ ﳓﺼﻠﻪ ﻣﻦ
ﺍﳌﺨﻄﻮﻃﺎﺕ ﺍﻷﺧﺮﻯ .ﻭﻟﺬﻟﻚ ﻗﺪ ﻳﻜﻮﻥ ﳍﺎ ﻋﺪﺓ ﻧﺴﺦ ،ﻭﻟﻜﻦ ﺑﺴﺒﺐ ﻋﺪﻡ ﺍﻟﻘﺪﺭﺓ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻴﻬﺎ
ﻭﻗﺼﺮ ﻣﻌﺮﻓﺘﻬﺎ ﺍﻟﺒﺎﺣﺜﺔ ﻋﻦ ﻭﺟﻮﺩﻫﺎ ﺗﻌﺘﻤﺪ ﺍﻟﺒﺎﺣﺜﺔ ﺑﺎﻟﻨﺴﺨﺔ ﺍﻟﻮﺍﺣﺪﺓ ﺍﻟﱵ ﺑﲔ ﻳﺪﻫﺎ ﻭﲡﻌﻠﻬﺎ ﻧﺴﺨﺔ
ﺃﺳﺎﺳﻴﺔ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ .
ﻭﻷﻧﻬﺎ ﺍﻟﺒﺎﺣﺜﺔ ﺗﻌﺎﻣﻞ ﻫﺬﺍ ﺍﻟﻨﺴﺨﺔ ﻛﺎﻟﻨﺴﺨﺔ ﺍﻷﺳﺎﺳ