Al-Qosidah al-ainiyah fi kitabi daril mandenan lidzawil naul wal fukum lil imam Abdullah bin Alawi Al-Haddad wallal fiha asalibil iyaiyya; Dirasat balagqah

‫ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﻌﻴﻨﻴﺔ ﰱ ﺍﻟﺪﺭ ﺍﳌﻨﻈﻮﻡ ﺑﺬﻭﻯ ﺍﻟﻌﻘﻮﻝ ﻭﺍﻟﻔﻬﻮﻡ ﻟﻺﻣﺎﻡ ﻋﺒﺪ‬
‫ﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻷﺳﺎﻟﻴﺐ ﺍﻹﻧﺸﺎﺋﻴﺔ‬
‫)ﺩﺭﺍﺳﺔ ﺑﻼﻏﻴﺔ(‬

‫ﺇﻋﺪﺍﺩ‪:‬‬

‫ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ‬
‫ﺭﻗﻢ ﺍﻟﺘﺴﺠﻴﻞ‪١٠٤٠٢١٠٠٠٧٥٦ :‬‬

‫ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍ‪‬ﺎ ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ‬
‫ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ‬
‫ﺟﺎﻛﺮﺗﺎ‬
‫‪ ٢٠١١‬ﻡ‪ ١٤٣٢/‬ﻫ‪.‬‬

‫ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﻌﻴﻨﻴﺔ ﰱ ﺍﻟﺪﺭ ﺍﳌﻨﻈﻮﻡ ﺑﺬﻭﻯ ﺍﻟﻌﻘﻮﻝ ﻭﺍﻟﻔﻬﻮﻡ ﻟﻺﻣﺎﻡ ﻋﺒﺪ‬
‫ﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻷﺳﺎﻟﻴﺐ ﺍﻹﻧﺸﺎﺋﻴﺔ‬
‫)ﺩﺭﺍﺳﺔ ﺑﻼﻏﻴﺔ(‬

‫ﲝﺚ ﻓﻴﻠﻮﻟﻮﺟﻲ ﻣﻘﺪﻡ ﻟﻜﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ‬
‫ﻟﺘﻜﻤﻠﺔ ﺷﺮﻭﻁ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺍﻟﺪﺭﺟﺔ ﺍﳉﺎﻣﻌﻴﺔ ﺍﻷﻭﱃ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍ‪‬ﺎ‬

‫ﺇﻋﺪﺍﺩ‪:‬‬

‫ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ‬
‫ﺭﻗﻢ ﺍﻟﺘﺴﺠﻴﻞ‪١٠٤٠٢١٠٠٠٧٥٦ :‬‬
‫ﲢﺖ ﺇﺷﺮﺍﻑ‬
‫)ﺍﻟﺪﻛﺘﻮﺭﺍﻧﺪﻭﺱ ﺍﳊﺎﺝ ﺩ‪ .‬ﺳﺮﺍﺝ ﺍﻟﺪﻳﻦ ﺃ‪.‬ﺭ ﺍﳌﺎﺟﺴﺘﲑ(‬

‫ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍ‪‬ﺎ ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ‬
‫ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ‬
‫ﺟﺎﻛﺮﺗﺎ‬
‫‪ ٢٠١١‬ﻡ‪ ١٤٣٢/‬ﻫـ‬

‫ﻗﺮﺍﺭ ﳉﻨﺔ ﺍﳌﻨﺎﻗﺸﺔ ﻭﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﺒﺤﺚ‬

‫ﲤﺖ ﻣﻨﺎﻗﺸﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻭﻋﻨﻮﺍﻧﻪ‪ " :‬ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﻌﻴﻨﻴﺔ ﰱ ﺍﻟﺪﺭ ﺍﳌﻨﻈﻮﻡ‬
‫ﺑﺬﻭﻯ ﺍﻟﻌﻘﻮﻝ ﻭﺍﻟﻔﻬﻮﻡ ﻟﻺﻣﺎﻡ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ‬
‫ﺍﻷﺳﺎﻟﻴﺐ ﺍﻹﻧﺸﺎﺋﻴﺔ )ﺩﺭﺍﺳﺔ ﺑﻼﻏﻴﺔ(" ﺃﻣﺎﻡ ﳉﻨﺔ ﺍﳌﻨﺎﻗﺸﺔ ﻭﺍﳊﻜﻢ ﺑﻜﻠﻴﺔ‬
‫ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ –‬

‫ﺟﺎﻛﺮﺗﺎ‪ ،‬ﰲ ‪ ٢٣‬ﻣﺎﺭﺱ ‪ ٢٠١١‬ﻡ ﺍﳌﻮﺍﻓﻖ ‪ ١٨‬ﺭﺑﻴﻊ ﺍﻷﺧﺮ‪ ١٤٣٢‬ھ‪ .‬ﻭﻗﺪ ﰎ‬

‫ﻗﺒﻮﻟﻪ ﺷﺮﻃﺎ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺍﻟﺪﺭﺟﺔ ﺍﳉﺎﻣﻌﻴﺔ ﺍﻷﻭﱃ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍ‪‬ﺎ‬
‫) ‪( S.S.‬‬

‫ﺭﺋﻴﺲ ﺍﻟﻠﺠﻨﺔ ﻭﻋﻀﻮ‬

‫ﳉﻨﺔ ﺍﳌﻨﺎﻗﺸﺔ ﻭﺍﳊﻜﻢ‬

‫)ﺍﻟﺪﻛﺘﻮﺭﺍﻧﺪﻭﺱ ﺃﺩﺍﻧﺞ ﺃﺳﺪﺭﻱ ﺍﳌﺎﺟﺴﺘﲑ(‬
‫ﺭﻗﻢ ﺍﻟﺘﻮﻇﻴﻒ‪١٥٠٢٤٦٢٩١ :‬‬

‫ﺍﳌﺸﺮﻑ‬

‫ﺟﺎﻛﺮﺗﺎ ‪ ٢٣‬ﻣﺎﺭﺱ ‪ ٢٠١١‬ﻡ‬
‫‪ ١٨‬ﺭﺑﻴﻊ ﺍﻷﺧﺮ ‪١٤٣٢‬ھ‬
‫ﺳﻜﺮﻳﺘﲑ ﺍﻟﻠﺠﻨﺔ ﻭﻋﻀﻮ‬

‫)ﺍﻟﺪﻛﺘﻮﺭ ﺟﻬﻴﺎ ﺑﻮﺍﱏ ﺍﳌﺎﺟﺴﺘﲑ(‬

‫ﺭﻗﻢ ﺍﻟﺘﻮﻇﻴﻒ‪١٩١٥٠٦٣٠٢٠٠٣١٢٢٠٠١ :‬‬

‫ﺍﻷﻋﻀﺎﺀ‬

‫ﺍﳌﻨﺎﻗﺶ‬

‫)ﺍﻟﺪﻛﺘﻮﺭﺍﻧﺪﻭﺱ ﺩ‪ .‬ﺳﺮﺍﺝ ﺍﻟﺪﻳﻦ ﺍﳌﺎﺟﺴﺘﲑ( )ﺍﻟﺪﻛﺘﻮﺭﺍﻧﺪﻭﺱ ﻋﺒﺪ ﺍﻟﻐﻔﺎﺭ ﺍﳌﺎﺟﺴﺘﲑ(‬
‫ﺭﻗﻢ ﺍﻟﺘﻮﻇﻴﻒ‪١٥٠٢٤٦٢٩١ :‬‬

‫ﺭﻗﻢ ﺍﻟﺘﻮﻇﻴﻒ‪١٩٥٥١٢١٢١٩٨٦٠٣١٠٠٣ :‬‬

‫ﺗﺼﺮﻳﺢ ﺍﻟﺒﺎﺣﺜﺔ‬
‫ﰲ ﻫﺬﻩ ﺍﳌﻨﺎﺳﺒﺔ ﺻﺮﺣﺖ ﺑﺄﻥ‪:‬‬

‫‪ .١‬ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻛﺘﺒﺘﻪ ﺑﻨﻔﺴﻲ ﻟﺘﻜﻤﻠﺔ ﺍﻟﺸﺮﻭﻁ ﻟﻠﺤﺼﻮﻝ ﻋﻠـﻰ ﺍﻟﺪﺭﺟـﺔ‬
‫ﺍﳉﺎﻣﻌﻴﺔ ﺍﻷﻭﱃ ﲜﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ – ﺟﺎﻛﺮﺗﺎ‬
‫‪ .٢‬ﻛﻞ ﺍﳌﺮﺍﺟﻊ ﺍﻟﱴ ﺍﺳﺘﻌﻤﻠﺘﻬﺎ ﰲ ﻛﺘﺎﺑﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻗﺪ ﻭﺿﻌﺘﻬﺎ ﺣـﺴﺐ‬
‫ﺍﻟﻘﺮﺍﺭﺍﺕ ﺍﳌﻮﺟﻮﺩﺓ ﲜﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳـﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴـﺔ –‬

‫ﺟﺎﻛﺮﺗﺎ‬
‫‪ .٣‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺒﺤﺚ ﻣﻦ ﻏﲑ ﺇﻋﺪﺍﺩﻱ ﻭﺗﻮﺟﺪ ﻓﻴﻪ ﺍﻧﺘﺤﺎﻝ ﻵﺭﺍﺀ ﺍﻟﻐـﲑ ﺩﻭﻥ‬
‫ﺫﻛﺮﻩ ﻓﺄﺳﺘﻌﺪ ﺃﻥ ﺃﺳﺘﻠﻢ ﻛﻞ ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﱴ ﻗﺮﺭ‪‬ﺎ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ‬

‫ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ – ﺟﺎﻛﺮﺗﺎ‬

‫ﺟﺎﻛﺮﺗﺎ‪ ٢٣ ,‬ﻣﺎﺭﺱ ‪٢٠١١‬ﻡ‪.‬‬
‫‪ ١٨‬ﺭﺑﻴﻊ ﺍﻷﺧﺮ ‪ ١٤٣٢‬ﻫ‪.‬‬
‫ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ‬

‫ﲡﺮﻳﺪ‬
‫ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ‪ :‬ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﻌﻴﻨﻴﺔ ﰱ ﻛﺘﺎﺏ ﺍﻟﺪﺭ ﺍﳌﻨﻈﻮﻡ ﻟﺬﻭﻯ ﺍﻟﻌﻘﻮﻝ ﻭﺍﻟﻔﻬﻮﻡ‬
‫ﻟﻺﻣﺎﻡ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻷﺳﺎﻟﻴﺐ ﺍﻹﻧﺸﺎﺋﻴﺔ‬
‫)ﺩﺭﺍﺳﺔ ﺑﻼﻏﻴﺔ(‬
‫ﺇﻥ ﻛﺘﺎﺏ ﺍﻟﺪﺭ ﺍﳌﻨﻈﻮﻡ ﻟﺬﻭﻯ ﺍﻟﻌﻘﻮﻝ ﻭﺍﻟﻔﻬﻮﻡ ﻣﻦ ﺃﻋﻈﻢ ﻣﺆﻟﻔﺎﺕ ﺍﳊﺒﻴﺐ ﻋﺒﺪ‬
‫ﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ‪ ،‬ﻓﻴﻪ ﺑﻴﺎﻥ ﺍﻷﺧﻼﻕ ﻭﺍﻟﺘﺼﻮﻑ ﻭﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺮﺛﺎﺀ ﺃﻭﺍﳌﺪﺡ ﺇﱃ ﺍﻟﻨﱮ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺻﺤﺎﺑﺘﻪ ﻭﻏﲑﳘﺎ‪ ،‬ﻭﻟﻘﺪ ﻣﻠﻴﺊ ﺍﻟﻜﺘﺎﺏ ﺑﺎﻟﻨﺼﺎﺋﺢ ﻭﺍﻹﺭﺷﺎﺩﺍﺕ‬
‫ﻭﺍﳌﺪﺍﺋﺢ ﻭﺍﻟﺼﻠﻮﺍﺕ ﻋﻠﻰ ﺧﲑ ﺍﻟﱪﻳﺎﺕ ﻛﺘﺐ ﺑﺎﻷﺳﺎﻟﻴﺐ ﺍﻷﺩﺑﻴﺔ ﺍﳌﻤﺘﺎﺯﺓ ﺣﻴﺚ ﻛﺜﺮﺕ‬
‫ﻓﻴﻪ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻹﻧﺸﺎﺋﻴﺔ‪ .‬ﻭﳍﺬﺍ ﺃﺭﺍﺩ ﺍﻟﺒﺎﺣﺚ ﺃﻥ ﻳﺒﺤﺚ ﰱ ﺃﺣﺪ ﺟﻮﺍﻧﺐ ﺍﻷﺩﺏ ﻭﻫﻮ ﻋﻠﻢ‬
‫ﺍﳌﻌﺎﱏ ﻭﰱ ﺃﺣﺪ ﺍﻟﻜﺘﺐ ﺍﳌﺸﻬﻮﺭﺓ ﺍﻷﺳﻠﻮﺏ ﺍﻹﻧﺸﺎﺋﻰ ﰱ ﻛﺘﺎﺏ ﺍﻟﺪﺭ ﺍﳌﻨﻈﻮﻡ ﻟﺬﻭﻯ‬
‫ﺍﻟﻌﻘﻮﻝ ﻭﺍﻟﻔﻬﻮﻡ ﻟﻺﻣﺎﻡ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ ﺧﺼﻮﺻﺎ ﻭﻣﻦ ﺍﻹﻧﺸﺎﺀ ﺍﻟﻄﻠﱮ ﻫﻮ ﺍﻷﻣﺮ‬
‫ﻭﺍﻟﻨﻬﻲ ﻭﺍﻹﺳﺘﻔﻬﺎﻡ ﻭﺍﻟﺘﻤﲎ ﻭﺍﻟﻨﺪﺍﺀ‪.‬‬
‫ﻭﻣﻦ ﺧﻼﻝ ﺍﻟﺒﺤﺚ ﺳﻴﺤﺎﻭﻝ ﺍﻟﺒﺎﺣﺚ ﺃﻥ ﻳﺒﺤﺚ ﻋﻦ ﺍﻟﺴﺆﺍﻝ‪ :‬ﻣﻦ ﻫﻮ ﺍﳊﺒﻴﺐ‬
‫ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ؟ ﻭﻣﺎ ﺃﻧﻮﺍﻉ ﺍﻹﻧﺸﺎﺀ ﺍﻟﻄﻠﱮ ﰱ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ؟ ﻭﺇﱃ ﺃﻱ ﻣﺪﻯ‬

‫ﻳﺘﻌﺪﺩ ﻭﺟﻮﺩ ﺗﻠﻚ ﺍﻷﺳﻠﻮﺏ ﺍﻹﻧﺸﺎﺀ ﺍﻟﻄﻠﱮ ﰱ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ؟ ﺃﻣﺎ ﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻟﺒﺤﺚ‬
‫ﻓﻬﻮ ﺍﻟﻜﺸﻒ ﻋﻦ ﺃﺳﻠﻮﺏ ﺍﻹﻧﺸﺎﺀ ﰱ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻭﺇﱃ ﺃﻱ ﻣﺪﻯ ﻣﻬﺎﺭﺓ ﺍﳊﺒﻴﺐ ﻋﺒﺪ‬
‫ﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ؟ ﻓﻠﻠﻮﺻﻮﻝ ﺇﱃ ﺍﻟﻐﺮﺽ ﺍﳌﻘﺼﻮﺩ ﻳﺴﺘﺨﺪﻡ ﺍﻟﺒﺎﺣﺚ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﻜﺘﺒﻴﺔ‬
‫ﰱ ﲨﻊ ﻣﻮﺍﺩ ﺍﻟﺒﺤﺚ ﻣﻊ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻹﻧﺸﺎﺋﻴﺔ ﰱ ﺍﻟﺘﺤﻠﻴﻞ ﻭﻣﻌﺘﻤﺪﺍ ﻋﻠﻰ ﻛﺘﺎﺏ‬
‫"ﺩﻟﻴﻞ ﺍﻟﺒﺤﺚ ﺍﻟﺬﻯ ﺃﺻﺪﺭﻩ ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍ‪‬ﺎ"‪ .‬ﺑﻌﺪ ﺃﻥ ﳛﻠﻞ ﺍﳌﻮﺿﻮﻉ ﺍﺳﺘﺨﺮﺝ‬
‫ﻫﺬﻩ ﺍﻟﻨﺘﺎﺋﺞ‪ ،‬ﺃﻥ ﺃﻧﻮﺍﻉ ﺍﻷﻣﺮ ﺃﺭﺑﻊ ﻋﺸﺮ ﻣﺮﺍﺕ‪ ،‬ﻭﺍﻟﻨﻬﻲ ﻣﺮﺗﲔ‪ ،‬ﻭﺍﻟﺘﻤﲎ ﻣﺮﺓ‪ ،‬ﻭﺍﻟﻨﺪﺍﺀ‬
‫ﺳﺖ ﻣﺮﺍﺕ‪ .‬ﻭﺭﻏﻢ ﻗﻠﺔ ﻭﺟﻮﺩﻫﺎ ﻓﺈﻥ ﲨﻴﻊ ﺍﻟﻌﻨﺎﺻﺮ ﺍﳌﺬﻛﻮﺭﺓ ﺫﻛﺮﺕ ﺑﺄﺳﻠﻮﺏ ﲨﻴﻞ‬
‫ﻭﺫﻟﻚ ﻳﺪﻝ ﻋﻠﻰ ﻣﻬﺎﺭﺓ ﻋﺎﻟﻴﺔ ﻟﻠﺤﺒﻴﺐ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ‪.‬‬

‫ﺷﻜﺮ ﻭﺗﻘﺪﻳﺮ‬
‫ﺍﳊﻤﺪ ﷲ ﺍﳌﱰﻩ ﻋﻦ ﺍﳌﻤﺎﺛﻠﺔ ﻭﺍﻟﺘﺸﺒﻴﻪ‪ .‬ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ‬
‫ﻻﺷﺮﻳﻚ ﻟﻪ ﺷﻬﺎﺩﺓ ﳐﻠﺺ ﰲ ﺍﻟﺘﱰﻳﻪ‪ .‬ﻭﺃﺷﻬﺪ ﺃﻥ ﺳﻴﺪﻧﺎ ﳏﻤﺪﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ‬
‫ﺫﻭﺍﳌﻌﺠﺰﺍﺕ ﺍﻟﱵ ﻻ ﻳﻌﺘﺮﻳﻬﺎ ﺷﻮﺏ ﺍﻟﺘﻤﻮﻳﻪ‪ .‬ﺻﻠﻰ ﺍﷲ ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ‬
‫ﻭﺻﺤﺒﻪ ﻭﻋﺘﺮﺗﻪ ﻭﺫﻭﺑﻪ‪.‬‬

‫ﺃﻣﺎ ﺑﻌﺪ‪ ,‬ﻓﺒﻨﻌﻤﺔ ﺍﷲ ﻭﺗﻮﻓﻴﻘﻪ ﻭﻗﻮﺗﻪ‪ ,‬ﺃﻛﻤﻞ ﺍﻟﺒﺎﺣﺚ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﱵ ﺗﻜﻮﻥ‬
‫ﺷﺮﻃﺎ ﻣﻦ ﺍﻟﺸﺮﻭﻁ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺩﺭﺟﺔ ﺍﻟﺴﺮﺟﺎﻧﺎ ﻟﻠﻤﺮﺣﻠﺔ ﺍﳉﺎﻣﻌﻴﺔ ﺍﻷﻭﱃ‬
‫)‪(SI‬‬

‫ﰲ ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﺑﻴﺔ ﺑﻘﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍ‪‬ﺎ ﺟﺎﻣﻌﺔ‬

‫ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺟﺎﻛﺮﺗﺎ‪.‬‬

‫ﰲ ﻫﺬﻩ ﺍﳌﻨﺎﺳﺒﺔ ﺍﻟﺒﺪﻳﻌﺔ‪ ,‬ﻗﺪﻡ ﺍﻟﺒﺎﺣﺚ ﻣﻦ ﻟﺐ ﺻﺪﺭﻩ ﻭﻏﺎﻳﺔ ﺷﻜﺮﻩ‬
‫ﻭﺗﻘﺪﻳﺮﻩ ﺇﱃ ﻣﻦ ﺃﺭﺷﺪﻩ ﺑﺎﻟﺘﻮﺟﻴﻬﺎﺕ ﻭﺍﻹﺭﺷﺎﺩﺍﺕ ﻭﺍﻟﺘﺸﺠﻴﻌﺎﺕ ﺣﱴ ﺍﺳﺘﻄﺎﻉ‬
‫ﺍﻟﺒﺎﺣﺚ ﻋﻠﻰ ﺍﻟﺘﻜﻤﻴﻞ ﻭﺍﻟﺘﺨﺘﻴﻢ ﳍﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ‪ ,‬ﻓﻤﻦ ﻫﺆﻻﺀ‪:‬‬
‫‪.١‬‬

‫ﻓﻀﻴﻠﺔ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻭﻛﺘﻮﺭ ﻋﺒﺪ ﺍﳋﲑ ﻋﻤﻴﺪ ﻛﻠﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ‬
‫ﲜﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﺟﺎﻛﺮﺗﺎ‪.‬‬

‫‪.٢‬‬

‫ﻓﻀﻴﻠﺔ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻭﺗﻮﺭﺍﻧﺪﺱ ﺃﺩﺍﻧﺞ ﺃﺳﺪﺭﻱ ﺍﳌﺎﺟﺴﺘﲑ ﺭﻳﺲ ﻗﺴﻢ ﺍﻟﻠﻐﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍ‪‬ﺎ ﺍﻟﺬﻱ ﻗﺪﺍﻧﺘﻬﺰ ﻓﺮﺻﺘﻪ ﻷﺷﺮﺍﻑ ﺍﻟﺒﺎﺣﺚ ﰲ ﻛﺘﺎﺑﺔ ﻫﺬﻩ‬
‫ﺍﻟﺮﺳﺎﻟﺔ‪.‬‬

‫‪.٣‬‬

‫ﺍﺣﺘﺮﺍﻡ ﺍﻷﺏ ﺍﻟﻜﺮﺍﻡ ﳏﻤﺪ ﺻﺎﱀ‪ ،‬ﻭﺃﻣﻰ ﺯﻳﻨﺐ‪ ،‬ﺍﻟﻠﺬﻳﻦ ﺷﺠﻌﺎ ﺍﻟﺒﺎﺣﺚ‬

‫ﻭﺑﺬﻻ ﺟﻬﺪﳘﺎ ﺣﱴ ﻗﺪﺭ ﺍﻟﺒﺎﺣﺚ ﻋﻠﻰ ﺍﲤﺎﻡ ﺍﻟﺪﺭﺍﺳﺔ ﰲ ﻫﺬﻩ ﺍﳉﺎﻣﻌﺔ‪.‬‬

‫‪.٤‬‬

‫ﲨﻴﻊ ﺍﻹﺧﻮﺍﻥ ﻭﺍﻷﺧﻮﺍﺕ ﺧﺼﻮﺻﺎ ﺃﺧﻴﻨﺎ ﻧﻮﺭﻫﺎﺩﻯ ﻭﺣﺒﻴﺒﺔ ﺍﻟﺒﺎﺣﺚ‬
‫ﺍﶈﺒﻮﺑﺔ ﻭﻫﻲ ﻫﺮﻟﻴﻨﺎ ﻛﺮﻧﻴﺎﺳﻴﻪ ﺍﻟﺬﻳﻦ ﻗﺪ ﺩﻓﻌﻮﱐ ﻭﻛﺬﻟﻚ ﺍﻷﺻﺪﻗﺎﺀ‬
‫ﻃﻼﺏ ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍ‪‬ﺎ ﻭﻃﻼﺏ ﳎﺎﻟﺲ ﺍﻟﺘﻌﻠﻴﻤﺎﺕ ﲜﺎﻛﺮﺗﺎ‬
‫ﺍﻟﻐﺮﺑﻴﺔ‪ ،‬ﺍﻟﺬﻳﻦ ﻗﺪ ﺳﺎﻋﺪﻭﱐ ﰱ ﺇﲤﺎﻡ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬

‫ﻋﺴﻰ ﺍﷲ ﺃﻥ ﳚﺎﺯﻳﻬﻢ ﺧﲑﺍ ﻛﺜﲑﺍ ﻭﺳﻬﻞ ﺍﷲ ﺃﻣﻮﺭﻫﻢ ﻭﺃﺩﺧﻠﻬﻢ ﺍﳉﻨﺔ‬
‫ﺍﻟﻨﻌﻴﻢ‪ ,‬ﻭﻳﺪﺧﻞ ﺍﻟﺒﺎﺣﺚ ﻣﻦ ﺍﻟﺼﺎﳊﲔ ﺍﳌﺨﻠﺼﲔ‪ .‬ﻭﺃﻥ ﳚﻌﻞ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻧﺎﻓﻌﺔ‬
‫ﻟﻪ ﻭﺍﻟﻘﺮﺍﺀ ﺃﲨﻌﲔ‪ .‬ﺁﻣﲔ ﻳﺎﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬

‫ﺟﺎﻛﺮﺗﺎ‪ ٢٣ ,‬ﻣﺎﺭﺱ ‪٢٠١١‬ﻡ‬
‫‪ ١٨‬ﺭﺑﻴﻊ ﺍﻷﺧﺮ ‪١٤٣٢‬ﻫـ‬

‫ﳏﺘﻮﻳﺎﺕ ﺍﻟﺮﺳﺎﻟﺔ‬
‫ﺻﻔﺤﺔ‬
‫ﺷﻜﺮ ﻭﺗﻘﺪﻳﺮ‪.....................................................‬‬

‫ﺏ‬

‫ﳏﺘﻮﻳﺎﺕ ﺍﻟﺮﺳﺎﻟﺔ‪ ..................................................‬ﺟـ‬
‫ﲡﺮﻳﺪ‪............................................................‬‬

‫ﺩ‬

‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‬
‫ﻣﻘﺪﻣﺔ‬
‫ﺧﻠﻔﻴﺔ ﺍﳌﺸﻜﻠﺔ‪...................................................‬‬

‫‪١‬‬

‫ﲢﺪﻳﺪ ﺍﳌﺸﻜﻠﺔ‪...................................................‬‬

‫‪٦‬‬

‫ﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻟﺒﺤﺚ‪...............................................‬‬

‫‪٧‬‬

‫ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ‪.............................................‬‬

‫‪٧‬‬

‫ﻃﺮﻳﻘﺔ ﺍﻟﺒﺤﺚ ‪...................................................‬‬

‫‪٨‬‬

‫ﺧﻄﺔ ﺍﻟﺒﺤﺚ‪....................................................‬‬

‫‪٩‬‬

‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱐ‬
‫ﶈﺔ ﻋﻦ ﺍﳊﺒﻴﺐ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ‬
‫‪ - ١‬ﻣﻮﻟﺪﻩ ﻭﻧﺸﺄﺗﻪ‪.........................................‬‬

‫‪١٢‬‬

‫‪ - ٢‬ﻣﺆﻟﻔﺎﺗﻪ‪...............................................‬‬

‫‪٢٥‬‬

‫‪ - ٣‬ﺃﺳﺎﺗﺬﺗﻪ ﻭﺗﻼﻣﺬﺗﻪ‪......................................‬‬

‫‪٢٧‬‬

‫‪ - ٤‬ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﻌﻴﻨﻴﺔ‪........................................‬‬

‫‪٢٨‬‬

‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‬
‫ﻣﻔﻬﻮﻡ ﺍﻹﻧﺸﺎﺀ‬
‫‪ - ١‬ﺗﻌﺮﻳﻒ ﺍﻹﻧﺸﺎﺀ‪........................................‬‬

‫‪٤١‬‬

‫‪ - ٢‬ﺗﻘﺴﻴﻢ ﺍﻹﻧﺸﺎﺀ‪........................................‬‬

‫‪٤٤‬‬

‫‪ - ٣‬ﺃﻗﺴﺎﻡ ﺍﻹﻧﺸﺎﺀ ﺍﻟﻄﻠﱮ‪...................................‬‬

‫‪٤٥‬‬

‫ﺃﻭﻻ‪ :‬ﺍﻷﻣﺮ‪................................................‬‬

‫‪٤٥‬‬

‫ﺛﺎﻧﻴﺎ ‪ :‬ﺍﻟﻨﻬﻲ‪...............................................‬‬

‫‪٥٣‬‬

‫ﺛﺎﻟﺜﺎ ‪ :‬ﺍﻹﺳﺘﻔﻬﺎﻡ‪...........................................‬‬

‫‪٦٠‬‬

‫ﺭﺍﺑﻌﺎ‪ :‬ﺍﻟﺘﻤﲎ‪...............................................‬‬

‫‪٧٤‬‬

‫ﺧﺎﻣﺴﺎ‪ :‬ﺍﻟﻨﺪﺍﺀ‪.............................................‬‬

‫‪٧٨‬‬

‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ‬
‫ﺃﺳﻠﻮﺏ ﺍﻹﻧﺸﺎﺀ ﰱ ﺑﻌﺾ ﻗﺼﺎﺋﺪ ﻣﻦ ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﻌﻴﻨﻴﺔ ﻟﻺﻣﺎﻡ ﻋﺒﺪ ﺍﷲ ﺍﳊﺪﺍﺩ‬
‫ﺃﻗﺴﺎﻡ ﺍﻹﻧﺸﺎﺀ ﺍﻟﻄﻠﱮ‪.....................................‬‬

‫‪٨٣‬‬

‫ﺃﻭﻻ‪ :‬ﺍﻷﻣﺮ‪................................................‬‬

‫‪٨٣‬‬

‫ﺛﺎﻧﻴﺎ ‪ :‬ﺍﻟﻨﻬﻲ‪...............................................‬‬

‫‪٨٨‬‬

‫ﺛﺎﻟﺜﺎ ‪ :‬ﺍﻟﺘﻤﲎ‪...............................................‬‬

‫‪٨٩‬‬

‫ﺭﺍﺑﻌﺎ‪ :‬ﺍﻟﻨﺪﺍﺀ‪...............................................‬‬

‫‪٩٠‬‬

‫ﺍﻟﻘﺎﺋﻤﺔ ﻣﻦ ﺍﻹﻧﺸﺎﺀ ﰲ ﺃﺷﻌﺎﺭ ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ‪...‬‬

‫‪٩٣‬‬

‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ‬
‫ﺍﳋﺎﲤﺔ‬
‫ﺍﳋﻼﺻﺔ‪..................................................‬‬

‫‪٩٦‬‬

‫ﺍﳌﺮﺍﺟﻊ‪...................................................‬‬

‫‪٩٨‬‬

‫ﺍﻟﺒﺎﺏ ﺍﻷﻭ‪‬ﻝ‬
‫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
‫ﺗﻄﻮﺭﺍ‪‬ﺎ ﺣﱴ ﻳﻘﺎﻝ ﺇﻥ ﺍﻷﺩﺏ ﻫﻮ ﺻﻮﺭﺓ ﰱ ﺍ‪‬ﺘﻤﻊ 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"‪ ٨.‬ﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺃﻥ ﻧﻌﺮﻑ ﺍﻷﺩﺏ ﻣﻦ ﺧﻼﻝ ﺍﻟﻨﻈﺮﺓ‬
‫‪ ١‬ﳏﻤﺪ ﻣﻨﺪﻭﺭ‪ ،‬ﺍﻷﺩﺏ ﻭﺍﻟﻔﻨﻮﻧﻪ‪) ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ‪ ،‬ﺩ‪.‬ﺕ‪ ،(.‬ﺹ ‪٥‬‬
‫‪١‬‬

‫‪٢‬‬

‫ﺍﻹﺳﻼﻣﻴﺔ ﻓﺈﻧﻨﺎ ﻧﻘﻮﻝ ﺇﻥ ﺍﻷﺩﺏ ﻛﻞ ﺷﻌﺮ ﺃﻭ ﻧﺜﺮ ﻳﺆﺛﺮ ﰱ ﺍﻟﻨﻔﺲ ﻭﻳﺬﻫﺐ ﺍﳋﻠﻖ‬
‫ﻭﻳﺪﻋﻮﺍ ﺍﻟﻔﻀﻴﻠﺔ ﻭﻳﺒﻌﺪ ﻋﻦ ﺍﻟﺮﺫﻳﻠﺔ ﺑﺄﺳﻠﻮﺏ ﲨﻴﻞ‪.‬‬

‫‪٩‬‬

‫ﺍﻷﺩﺏ ﻓﻦ ﻣﻦ ﺍﻟﻔﻨﻮﻥ ﺍﳉﻤﻴﻠﺔ ﺍﻟﱴ ﺗﺼﻮﺭ ﺍﳊﻴﺎﺓ ﻭﺃﺣﺪﺍﺛﻬﺎ ﲟﺎ ﻓﻴﻬﺎ ﻣﻦ‬
‫ﺃﻓﺮﺍﺡ ﻭﺃﺣﺰﺍﻥ‪ ،‬ﻭﺁﻣﺎﻝ‪ ،‬ﻭﺁﻵﻡ‪ .‬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
‫ﻭﺍﳍﻨﺪﺳﺔ ﻭﺍﳌﻮﺳﻴﻘﻰ‪ .‬ﻭﻟﻜﻞ ﻓﻦ ﻃﺮﻳﻘﺔ ﰱ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﳉﻤﺎﻝ‪.‬‬

‫‪٤‬‬

‫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 ‪٨‬‬
‫‪٣‬‬

‫ﻧﻔﺲ ﺍﳌﺮﺟﻊ‪ ،‬ﺹ‪٥‬‬

‫‪ ٤‬ﺣﻨﺄﺍﻟﻔﺨﺮﻭﻯ‪ ،‬ﺗﺎﺭﻳﺦ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰉ‪ ) ،‬ﺍﻟﻘﺎﻫﺮﺓ ‪ :‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﺒﻮﻟﺴﻴﺔ‪١٩٨٧ ،‬ﻡ(‪ ،‬ﻁ ‪ ،١٢‬ﺹ‪٣٤‬‬

‫‪٣‬‬

‫ﻣﺼﺪﺭ ﻭﲨﻌﻪ ﺃﺷﻌﺎﺭ‪ ،‬ﻭﻫﻮ ﻛﻼﻡ ﻳﻘﺼﺪ ﺑﻪ ﺍﻟﻮﺯﻥ ﻭﺍﻟﺘﻘﻔﻴﺔ‪ .‬ﻳﻘﺎﻝ ﻫﺬﺍ ﺍﻟﺒﻴﺖ‬
‫ﺃﺷﻌﺮ ﻣﻦ ﻫﺬﺍ ﺃﻯ ﺃﺣﺴﻦ ﻣﻨﻪ‪.‬‬

‫‪٥‬‬

‫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
‫ﺑﻔﻄﺮ‪‬ﻢ ﻣﻄﺒﻮﻋﻮﻥ ﻋﻠﻰ ﺍﻟﺸﻌﺮ ﻟﺒﺪﻭﺍ‪‬ﻢ 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 ﻋﻠﻰ ﺑﻦ ﳏﻤﺪ ﺍﳊﺒﺸﻲ‪ ،‬ﻭﺩﻳﻮﺍﻥ ﺍﻹﻣﺎﻡ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ‬
‫ﺑﺎﻟﺪﺭﺍﳌﻨﻈﻮﻡ‪.‬‬

‫‪ ٥‬ﻟﻮﺑﺲ ﻣﺄﻟﻮﻑ‪ ،‬ﺍﳌﻨﺠﺪ‪ ) ،‬ﺑﲑﻭﺕ ‪ :‬ﺩﺍﺭﺍﳌﺸﺮﻕ‪١٩٨٦ ،‬ﻡ(‪ ،‬ﺹ ‪٥٩٨‬‬
‫‪ ٦‬ﳏﻤﺪ ﻣﻨﺪﻭﺭ‪ ،‬ﺍﻷﺩﺏ ﻭﺍﻟﻔﻨﻮﻧﻪ‪ ،‬ﺹ‪١١‬‬

‫‪ ٧‬ﺃﲪﺪ ﺍﻹﺳﻜﻨﺪﺭﻯ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﺍﻟﻮﺳﻴﻂ ﰱ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰉ ﻭﺗﺎﺭﳜﻪ‪) ،‬ﻣﺼﺮ ‪ :‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ ‪ ١٩١٦‬ﻡ(‪،‬‬
‫ﺹ ‪٤٨‬‬

‫‪٤‬‬

‫ﰱ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﺧﺘﺎﺭ ﺍﻟﺒﺎﺣﺚ ﺑﻌﺾ ﺃﺷﻌﺎﺭ ﻣﻦ ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﻌﻴﻨﻴﺔ ﻟﻺﻣﺎﻡ‬
‫ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ‪ .‬ﻭﺃﻣﺎ ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﻌﻴﻨﻴﺔ ﺍﻟﱴ ﻗﺮﺃﻫﺎ ﺍﻟﺒﺎﺣﺚ ﻓﺘﺸﺘﻤﻞ ﻋﻠﻰ‬
‫ﺍﳌﻮﺍﺿﻊ ﺍﳌﺘﻨﻮﻋﺔ ﻛﺎﻷﺧﻼﻕ ﻭﺍﻟﺘﺼﻮﻑ ﻭﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺮﺛﺎﺀ ﺃﻭﺍﳌﺪﺡ ﺇﱃ ﺍﻟﻨﱮ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺻﺤﺎﺑﺘﻪ ﻭﻏﲑﳘﺎ‪ .‬ﻭﺍﻹﻣﺎﻡ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ ﻗﺪ‬
‫ﺍﺷﺘﻬﺮ ﺑﻌﻠﻮﻣﻪ ﺍﻟﻮﺍﺳﻌﺔ‪ ،‬ﻛﺎﻥ ﺍﻹﻣﺎﻡ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ ﺃﺣﺪ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﻭﺍﻷﺩﺑﺎﺀ ﰱ ﺗﺮﱘ ﺣﻀﺮﻣﻮﺕ ﰱ ﺍﻟﺘﺎﺭﻳﺦ ‪ ٥‬ﺻﻔﺮ ‪ ١٠٤٤‬ﻫ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﻴﺖ‬
‫ﻭﻫﻮ ﺟﺎﺩ ﰱ ﺭﺣﻠﺔ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻭﺍﳌﻌﺮﻓﺔ‪.‬‬

‫‪٨‬‬

‫ﺃﻣﺎ ﺍﻟﺸﻌﺮ ﺍﻹﻣﺎﻡ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ ﻓﻴﻜﺘﺐ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻔﺼﻴﺤﺔ‬
‫ﻭﺍﳉﻤﻴﻠﺔ ﻛﻤﺎ ﻛﺎﻥ ﰱ ﻗﺼﻴﺪﺗﻪ ﺍﻟﻌﻴﻨﻴﺔ‪ .‬ﻭﻟﺬﺍ ﻳﺮﻳﺪ ﺍﻟﺒﺎﺣﺚ ﺃﻥ ﻳﺒﺤﺚ ﺷﻌﺮ‬
‫ﺍﻹﻣﺎﻡ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ ﰱ ﺍﻷﺳﻠﻮﺏ ﺍﻹﻧﺸﺎﺋﻲ‪ .‬ﻭﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻓﺮﻉ ﻣﻦ‬
‫ﻋﻠﻮﻡ ﺍﻟﺒﻼﻏﺔ ﺍﻟﱴ ﺗﺴﻤﻰ ﺑﻌﻠﻮﻡ ﺍﳌﻌﺎﱏ‪.‬‬

‫‪ ٨‬ﻣﻘﺎﺑﻠﺔ ﺷﺨﺼﻴﺔ ﻣﻊ ﺍﳊﺒﻴﺐ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻧﻔﻴﻞ ﺑﺎﻋﺒﻮﺩ‪ ،‬ﺟﺎﻛﺮﺗﺎ‪ ٢٧ ،‬ﺃﻭﻏﺴﻄﻮﺱ ‪٢٠٠٨‬‬

‫‪٥‬‬

‫ﺍﻟﺒﻼﻏﺔ ﰲ ﺍﻟﻠﻐﺔ ﻫﻲ ﺍﻟﻮﺻﻮﻝ ﻭﺍﻻﻧﺘﻬﺎﺀ‪ .‬ﻣﺜﻞ ﺑﻠﻎ ﻓﻼﻥ ﻣﺮﺍﺩﻩ ‪ -‬ﺇﺫﺍ ﻭﺻﻞ‬
‫ﺇﻟﻴﻪ‪ ,‬ﻭﺑﻠﻎ ﺍﻟﺮﻛﺐ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﺇﺫﺍ ﺍﻧﺘﻬﻰ ﺇﻟﻴﻬﺎ ﻭﻣﺒﻠﻎ ﺍﻟﺸﻲﺀ ﻣﻨﺘﻬﺎﻩ‪ .‬ﻭﺃﻣﺎ ﺍﻟﺒﻼﻏﺔ ﰲ‬
‫ﺍﻻﺻﻄﻼﺡ ﻓﻬﻲ ﻭﺻﻒ ﻟﻠﻜﻼﻡ‪ ،‬ﻭﺍﳌﺘﻜﻠﻢ ﻓﻘﻂ‪.‬‬

‫‪١٠‬‬

‫ﻭﻻ ﺗﻮﺻﻒ ﺍﻟﻜﻠﻤﺔ ﺑﺎﻟﺒﻼﻏﺔ‪ ،‬ﻟﻘﺼﻮﺭﻫﺎ ﻋﻦ ﺍﻟﻮﺻﻮﻝ ﺑﺎﳌﺘﻜﻠﻢ ﺇﱃ ﻏﺮﺿﻪ‪،‬‬
‫ﻭﻟﻌﺪﻡ ﺍﻟﺴﻤﺎﻉ ﺑﺬﻟﻚ‪ .‬ﻭﺭﺃﻯ ﺫﻭﻱ ﺍﻟﻨﺒﻮﻍ ﻭﺍﻟﻌﺒﻘﺮﻳﺔ ﰱ ﺍﻟﺒﻼﻏﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﺒﻼﻏﺔ‬
‫ﺗﻨﻘﺴﻢ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪:‬‬

‫‪١١‬‬

‫‪ (١‬ﺍﳌﺴﺎﻭﺍﺓ ﻫﻲ ﻣﻄﺎﺑﻘﺔ ﺍﻟﻠﻔﻆ ﺍﳌﻌﲎ‪ ،‬ﻻ ﺯﺍﺋﺪﺍ ﻭﻻ ﻧﺎﻗﺼﺎ‪.‬‬
‫‪ (٢‬ﺍﻹﺷﺎﺭﺓ ﻫﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻠﻔﻆ ﻛﺎﻟﻠﻤﺤﺔ ﺍﻟﺪﺍﻟﺔ‪.‬‬

‫‪ (٣‬ﺍﻟﺘﺬﻳﻴﻞ ﻫﻲ ﺇﻋﺎﺩﺓ ﺍﻷﻟﻔﺎﻅ ﺍﳌﺘﺮﺍﺩﻓﺔ ﻋﻠﻰ ﺍﳌﻌﲎ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻟﻴﻈﻬﺮ ﳌﻦ ﱂ‬
‫ﻳﻔﻬﻤﻪ‪ ،‬ﻭﻳﺘﺄﻛﺪ ﻋﻨﺪ ﻣﻦ ﻓﻬﻤﻪ‪.‬‬

‫ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﻋﻠﻢ ﺍﻟﺒﻼﻏﺔ ﻳﻨﻘﺴﻢ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ ﻭﻫﻰ ﻋﻠﻢ ﺍﻟﺒﻴﺎﻥ‬
‫ﻭﻋﻠﻢ ﺍﳌﻌﺎﱏ ﻭﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ‪ .‬ﻓﻌﻠﻢ ﺍﳌﻌﺎﱏ ﺃﺻﻮﻝ ﻭﻗﻮﺍﻋﺪ ﻳﻌﺮﻑ ‪‬ﺎ ﺃﺣﻮﺍﻝ ﺍﻟﻜﻼﻡ‬

‫‪ ١٠‬ﺃﲪﺪ ﺍﳍﺎﴰﻲ‪ ،‬ﺟﻮﺍﻫﺮ ﺍﻟﺒﻼﻏﺔ ﰲ ﺍﳌﻌﺎﱐ ﻭﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺒﺪﻳﻊ‪) ،‬ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪١٩٩٤ ،‬ﻡ(‪،‬ﺹ‪٢٨‬‬
‫‪ ١١‬ﺃﲪﺪ ﳏﻤﺪ ﻋﻠﻰ‪ ،‬ﺩﺭﺍﺳﺎﺕ ﰲ ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ‪ ،‬ﻁ‪) ١‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻣﻄﺒﻌﺔ ﺍﻷﻣﻨﺔ‪ ،(١٩٨٧ ،‬ﺹ‪١٨‬‬

‫‪٦‬‬

‫ﺍﻟﻌﺮﰊ ﺍﻟﱵ ﻳﻜﻮﻥ ‪‬ﺎ ﻣﻄﺎﺑﻘﺎ ﳌﻘﺘﻀﻰ ﺍﳊﺎﻝ ﲝﻴﺚ ﻳﻜﻮﻥ ﻭﻓﻖ ﺍﻟﻐﺮﺽ ﺍﻟﺬﻱ‬
‫ﺳﻴﻖ ﻟﻪ‪.‬‬

‫‪۹‬‬

‫ﻭ ﰱ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻰ ﺳﻴﺒﺤﺚ ﺍﻟﺒﺎﺣﺚ ﻋﻦ ﺃﺷﻌﺎﺭ ﺍﳊﺒﻴﺐ ﻋﺒﺪﺍﷲ‬
‫ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ ﰱ ﻗﺼﻴﺪﺗﻪ ﺍﻟﻌﻴﻨﻴﺔ ) ﻗﺎﻓﻴﺔ ﺍﻟﻌﲔ( ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﻷﺳﺎﻟﻴﺐ‬
‫ﺍﻹﻧﺸﺎﺋﻴﺔ ﲢﺖ ﺍﳌﻮﺿﻮﻉ "ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﻌﻴﻨﻴﺔ ﰱ ﻛﺘﺎﺏ ﺍﻟﺪﺭ ﺍﳌﻨﻈﻮﻡ ﻟﺬﻭﻯ ﺍﻟﻌﻘﻮﻝ‬
‫ﻭﺍﻟﻔﻬﻮﻡ ﻟﻺﻣﺎﻡ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻷﺳﺎﻟﻴﺐ ﺍﻹﻧﺸﺎﺋﻴﺔ‬
‫)ﺩﺭﺍﺳﺔ ﺑﻼﻏﻴﺔ("‪.‬‬

‫ﺏ‪.‬ﲢﺪﻳﺪ ﺍﳌﺸﻜﻠﺔ‬
‫ﺗﺴﻬﻴﻼ ﳍﺬﻩ ﺍﳌﺒﺎﺣﺚ ﺳﻴﺤﺪﺩ ﺍﻟﺒﺎﺣﺚ ﰱ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻛﻤﺎ ﻳﻠﻰ‪:‬‬
‫ﺃ‪.‬‬

‫ﻣﻦ ﻫﻮ ﺍﻹﻣﺎﻡ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ ﻭﻣﺎ ﺃﻋﻤﺎﻟﻪ ﺍﻷﺩﺑﻴﺔ؟‬

‫ﺏ‪ .‬ﻣﺎ ﻫﻮ ﺍﻷﺳﻠﻮﺏ ﺍﻹﻧﺸﺎﺋﻰ ﻭﻣﺎ ﻫﻮ ﺃﻧﻮﺍﻋﻪ ﰱ ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﻌﻴﻨﻴﺔ‬
‫ﻟﻺﻣﺎﻡ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ؟‬

‫‪ ۹‬ﺃﲪﺪ ﺍﳍﺎﴰﻰ‪ ،‬ﺟﻮﺍﻫﺮ ﺍﻟﺒﻼﻏﺔ‪) ،‬ﺑﲑﻭﺕ ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ١٩٩٣ ،‬ﻡ(‪ ،‬ﻁ‪ ،٢‬ﺹ ‪٣٩‬‬

‫‪٧‬‬

‫ﺝ‪ .‬ﻭﺇﱃ ﺃﻱ ﻣﺪﻯ ﻳﺘﻌﺪﺩ ﻭﺟﻮﺩ ﺗﻠﻚ ﺃﺳﻠﻮﺏ ﺍﻹﻧﺸﺎﺋﻰ ﰱ ﺍﻟﻘﺼﻴﺪﺓ‬
‫ﺍﻟﻌﻴﻨﻴﺔ ﻟﻺﻣﺎﻡ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ؟‬

‫ﺝ‪ .‬ﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻟﺒﺤﺚ‬
‫ﻭﺃﻣﺎ ﺍﻟﻐﺮﺽ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻓﻬﻮ ‪:‬‬

‫‪ .١‬ﻣﻌﺮﻓﺔ ﺍﻹﻣﺎﻡ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ ﻭﺃﻋﻤﺎﻟﻪ ﺍﻷﺩﺑﻴﺔ‪.‬‬
‫‪ .٢‬ﻣﻌﺮﻓﺔ ﺍﻷﺳﻠﻮﺏ ﺍﻹﻧﺸﺎﺋﻰ ﰱ ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﻌﻴﻨﻴﺔ ﻟﻺﻣﺎﻡ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ‬
‫ﺍﳊﺪﺍﺩ‪.‬‬

‫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 :‬‬

‫‪٨‬‬

‫ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﻌﻴﻨﻴﺔ ﻟﻠﺤﺒﻴﺐ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﶈﺴﻨﺎﺕ‬
‫ﺍﻟﺒﺪﻳﻌﻴﺔ )ﳏﻤﺪ ﺇﺣﺴﺎﻥ ﺍﻟﺪﻳﻦ ‪(٢٠٠٩- ٧- ٢٥ :‬‬

‫ﻓﺎﻟﻔﺮﻕ ﺑﲔ ﺗﻠﻚ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻭ ﺩﺭﺍﺳﺔ ﺍﻟﺒﺎﺣﺚ ﺍﻟﻘﺎﺩﻣﺔ ﻫﻮ ﻋﻠﻰ ﻛﻮﻥ‬
‫ﺍﻟﺒﺤﺚ‪ .‬ﺃﻣﺎ ﰱ ﺗﻠﻚ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻓﺒﺤﺚ ﺍﻟﺒﺎﺣﺚ ﺍﻷﺷﻌﺎﺭ ﻛﻠﻬﺎ ﻣﻦ ﺍﻟﺪﺭ‬
‫ﺍﳌﻨﻈﻮﻡ ﺃﻱ ﻣﻦ ﺣﺮﻑ ﺍﻷﻟﻒ ﺇﱃ ﺣﺮﻑ ﺍﻟﻴﺎﺀ‪ ،‬ﻭﻣﻦ ﺣﺮﻑ ﺍﻟﻌﲔ ﻭﻛﻼﳘﺎ ﻣﻦ‬
‫ﺍﶈﺴﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ ﻭ ﰱ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻳﺒﺤﺚ ﰱ ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﻌﻴﻨﻴﺔ ﺃﻱ ﺣﺮﻑ ﺍﻟﻌﲔ‬
‫ﻣﻦ ﺍﻷﺳﻠﻮﺏ ﺍﻹﻧﺸﺎﺋﻰ ﻓﺤﺴﺐ‪.‬‬

‫ﻩ‪ .‬ﻃﺮﻳﻘﺔ ﺍﻟﺒﺤﺚ‬
‫ﺃﻣﺎ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﺴﺘﺨﺪﻣﺔ ﰱ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻢ ﻓﻬﻲ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﻜﺘﺒﻴﺔ‬
‫ﻭﺍﳌﺮﺟﻊ ﺍﻷﺳﺎﺳﻰ ﳍﺬﺍ ﺍﻟﺒﺤﺚ ﻫﻮ ﻛﺘﺎﺏ ﻗﺼﻴﺪﺓ ﺍﻟﻌﻴﻨﻴﺔ ﲟﻄﺎﻟﻌﺔ ﺍﳌﺼﺎﺩﺭ‬
‫ﻭﺍﻟﻜﺘﺐ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﺒﺤﺚ‪ .‬ﻭﺍﳌﻨﻬﺞ ﺍﻟﺬﻯ ﺍﺳﺘﺨﺪﻣﻪ ﺍﻟﺒﺎﺣﺚ ﻫﻮ ﺩﺭﺍﺳﺔ ﺑﻼﻏﻴﺔ‪.‬‬

‫ﰒ ﺍﻋﺘﻤﺪ ﺍﻟﺒﺎﺣﺚ ﰱ ﻛﺘﺎﺑﺘﻪ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺬﻯ ﺃﺻﺪﺭﻩ ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‬

‫‪٩‬‬

‫ﻭﺃﺩﺍ‪‬ﺎ ﻛﻠﻴﺔ ﺍﻻﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﺍﳊﻜﻮﻣﻴﺔ ﺟﺎﻛﺮﺗﺎ‪ ،‬ﺑﻌﻨﻮﺍﻥ‪:‬‬
‫‪“PEDOMAN PENULISAN SKRIPSI BAHASA DAN SASTRA ARAB‬‬
‫‪FAKULTAS ADAB DAN HUMANIORA UIN SYARIF HIDAYATULLAH‬‬
‫” ‪JAKARTA ٢٠٠٧‬‬

‫ﻭ‪ .‬ﺧﻄﺔ ﺍﻟﺒﺤﺚ‬
‫ﺗﺴﻬﻴﻼ ﻟﻘﺮﺍﺀﺓ ﻭﲢﻠﻴﻞ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻗﺴﻢ ﺍﻟﺒﺎﺣﺚ ﳏﺘﻮﻳﺎﺗﻪ ﻋﻠﻰ ﺃﺑﻮﺍﺏ‬
‫ﻭﺃﻗﺴﺎﻡ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬

‫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 ﺍﻹﻣﺎﻡ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ ﺍﻟﱵ ﺗﺸﺘﻤﻞ‬
‫ﻋﻠﻰ ‪ :‬ﻧﺒﺬﺓ ﻋﻦ ﺣﻴﺎﺓ ﺍﻹﻣﺎﻡ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ‬
‫ﻣﻮﻟﺪﻩ ﻭﻧﺸﺄﺗﻪ‪ ،‬ﻭﻣﺆﻟﻔﺎﺗﻪ‪ ،‬ﻭﺃﺳﺎﺗﺬﺗﻪ ﻭﺗﻼﻣﺬﺗﻪ‪ ،‬ﻭﻗﺼﻴﺪﺗﻪ‬
‫ﺍﻟﻌﻴﻨﻴﺔ‪.‬‬

‫‪١٠‬‬

‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‬

‫‪ :‬ﻣﻔﻬﻮﻡ ﺍﻹﻧﺸﺎﺀ ﺍﻟﺬﻯ ﻳﺸﺘﻤﻞ ﻋﻠﻰ‪ :‬ﺗﻌﺮﻳﻒ ﺍﻹﻧﺸﺎﺀ‪،‬‬
‫ﻭﺗﻘﺴﻴﻤﻪ‪ ،‬ﻭﺃﻗﺴﺎﻣﻪ ﺍﻟﻄﻠﱮ‪.‬‬

‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ‬

‫‪ :‬ﺍﻷﺳﻠﻮﺏ ﺍﻹﻧﺸﺎﺋﻰ ﰱ ﺑﻌﺾ ﻗﺼﺎﺋﺪ ﻣﻦ ﺍﻟﻘﺼﻴﺪﺓ‬
‫ﺍﻟﻌﻴﻨﻴﺔ ﻟﻺﻣﺎﻡ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻠﻮﻯ ﺍﳊﺪﺍﺩ ﺍﻟﱴ ﺗﺸﺘﻤﻞ ﻋﻠﻰ‪:‬‬
‫ﺍﻷﺳﻠﻮﺏ ﺍﻹﻧﺸﺎﺋﻰ‪.‬‬

‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ‬

‫‪ :‬ﺧﺎﲤﺔ ﲢﺘﻮﻱ ﻋﻠﻰ ﺍﳋﻼﺻﺔ ﻭﺍﻹﻗﺘﺮﺍﺣﺎﺕ‪.‬‬

‫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

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‫ﻋﺮﻓﺖ ﺇﺷﺎﺭﺓ ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﳊﺒﺸﻰ ﺇﻻ ﺑﻌﺪ ﻭﺟﻮﺩ ﻭﻟﺪﻯ ﻋﺒﺪ ﺍﷲ ﺍﳊﺪﺍﺩ ﳌﺎ‬
‫ﺭﺃﻳﺖ ﻣﻦ ﳐﺎﻳﻞ ﺍﻟﻮﻻﻳﺔ ﻭﻇﻬﻮﺭ ﺍﻟﻨﺠﺎﺑﺔ"‪.‬‬

‫ﺃ‪.‬‬

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‫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
‫‪ ١٠٤٤‬ﻫﺠﺮﻳﺔ‪ ٢.‬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 ‪٢٩‬؛‬
‫‪ .(٦٩‬ﻓﻴﻠﺒﺲ ﺍﻟﻠﺒﺲ ﺍﳋﺸﻦ ﻭﺍﻟﺼﻮﻡ ﺣﱴ ﻳﺒﻜﻰ ﺃﺑﻮﺍﻩ ﳏﺰﻧﲔ ﺇﻟﻴﻪ‪ ،‬ﻭﻫﻮ ﻳﻘﻮﻝ‪:‬‬

‫‪ ١‬ﻣﺼﻄﻔﻰ ﺣﺴﻦ ﺍﻟﺒﺪﻭﻯ‪ ،‬ﺍﻹﻣﺎﻡ ﺍﳊﺪﺍﺩ‪) ،‬ﺣﻀﺮﻣﻮﺕ‪ :‬ﺩﺍﺭ ﺍﳊﺎﻭﻯ‪ ،(١٩٩٣ ،‬ﺹ ‪٣٩‬‬
‫‪ ٢‬ﺍﳊﺎﻣﺪ ﺍﳊﺴﲔ‪ ،‬ﺍﻹﻣﺎﻡ ﻋﺒﺪﺍﷲ ﺍﳊﺪﺍﺩ‪) ،‬ﺑﻨﺪﻭﻧﻎ‪ :‬ﻓﻮﺳﺘﺎﻙ ﻫﺪﺍﻳﺔ‪ ،(١٩٩٩ ،‬ﺹ ‪٦٠‬‬

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‫"ﺃﻧﺎ ﻓﻘﲑ ﺇﱃ ﺍﷲ ﻭﺇﱃ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻭﺍﻟﻄﺎﻋﺔ ﺗﻨﻔﻌﲏ ﻭﺍﳌﻌﺼﻴﺔ 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

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‫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

‫‪ ٣‬ﺃﲪﺪ ﺑﻦ ﺯﻳﻦ ﺍﳊﺒﺸﻰ ﺑﺎﻋﻠﻮﻯ‪ ،‬ﺷﺮﺡ ﺍﻟﻌﻴﻨﻴﺔ‪) ،‬ﺳﻨﻐﺎﻓﻮﺭﺓ‪ :‬ﻛﺮﺟﺎﻯ ﺍﶈﺪﻭﺩﺓ‪ ،(١٩٩٧ ،‬ﺹ ‪٤٣‬‬

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‫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 ‪٤٠‬‬

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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

‫‪ ٥‬ﻣﺼﻄﻔﻰ ﺣﺴﻦ ﺍﻟﺒﺪﻭﻯ‪ ،‬ﺍﻹﻣﺎﻡ ﺍﳊﺪﺍﺩ‪ ،‬ﺹ ‪٤١‬‬

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‫ﻟﺼﺒﻴﺔ ﻋﻠﻤﻮﺍ ﺃ‪‬ﻢ ﱂ ﳜﻠﻘﻮﺍ ﺇﻻ ﷲ‪ ،‬ﻓﻄﻠﺒﻮﻩ‪ ،‬ﻭﱂ ﻳﻄﻠﺒﻮﺍ ﻏﲑﻩ‪ ،‬ﻭﱂ ﻳﻠﺘﻔﺘﻮﺍ‬
‫ﻟﺴﻮﺍﻩ‪.‬‬

‫ﻭﻛﺎﻥ ﻣﻦ ﻫﺆﻻﺀ ﺍﻷﺻﺪﻗﺎﺀ ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺑﻠﻔﻘﻴﻪ‪ ٦،‬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