Shawar al-tasbih fi kitab hidayah al-adakiya ila thariqah al-auliya li Zainuddin al-Malyabary

‫ﺻﻮﺭ ﺍﻟﺘﺸﺒﻴﻪ ﰲ ﻛﺘﺎﺏ "ﻫﺪﺍﻳﺔ ﺍﻷﺫﻛﻴﺎﺀ ﺇﱃ ﻃﺮﻳﻖ ﺍﻷﻭﻟﻴﺎﺀ" ﻟﺰﻳﻦ ﺍﻟﺪﻳﻦ ﺍﳌﻠﻴﺒﺎﺭﻱ‬
‫)ﺩﺭﺍﺳﺔ ﺑﻼﻏﻴﺔ(‬
‫ﲝﺚ‬
‫ﻣﻘﺪﻡ ﺇﱃ ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﺟﺎﻛﺮﺗﺎ‬
‫ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺍﻟﺪﺭﺟﺔ ﺍﳉﺎﻣﻌﻴﺔ ﺍﻷﻭﱃ )‪(S.S‬‬

‫ﺇﻋﺪﺍﺩ‬
‫ﺃﲪﺪ ﻓﺮﻣﺎﻧﺸﺎﻩ‬
‫ﺭﻗﻢ ﺍﻟﺘﺴﺠﻴﻞ‪١٠٥٠٢١٠٠٠٧٨٥ :‬‬
‫ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍ‪‬ﺎ‬
‫ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ‬
‫ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ‬
‫ﺟﺎﻛﺮﺗﺎ‬

‫‪٢٠١١‬ﻡ‪١٤٣٢/‬ﻫـ‬

‫ﺻﻮﺭ ﺍﻟﺘﺸﺒﻴﻪ ﰲ ﻛﺘﺎﺏ "ﻫﺪﺍﻳﺔ ﺍﻷﺫﻛﻴﺎﺀ ﺇﱃ ﻃﺮﻳﻖ ﺍﻷﻭﻟﻴﺎﺀ" ﻟﺰﻳﻦ ﺍﻟﺪﻳﻦ ﺍﳌﻠﻴﺒﺎﺭﻱ‬
‫)ﺩﺭﺍﺳﺔ ﺑﻼﻏﻴﺔ(‬
‫ﲝﺚ‬
‫ﻣﻘﺪﻡ ﺇﱃ ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﺍﳊﻜﻮﻣﻴﺔ ﺟﺎﻛﺮﺗﺎ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺍﻟﺪﺭﺟﺔ ﺍﳉﺎﻣﻌﻴﺔ ﺍﻷﻭﱃ‬

‫ﺇﻋﺪﺍﺩ‬
‫ﺃﲪﺪ ﻓﺮﻣﺎﻧﺸﺎﻩ‬
‫ﺭﻗﻢ ﺍﻟﺘﺴﺠﻴﻞ‪١٠٥٠٢١٠٠٠٧٨٥ :‬‬
‫ﲢﺖ ﺇﺷﺮﺍﻑ‬

‫)ﺍﻟﺪﻛﺘﻮﺭﺍﻧﺪﻭﺱ ﺍﳊﺎﺝ ﻋﺒﺪ ﺍﻟﻐﻔﺎﺭ ﺍﳌﺎﺟﺴﺘﲑ(‬

‫ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍ‪‬ﺎ‬
‫ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ‬
‫ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ‬
‫ﺟﺎﻛﺮﺗﺎ‬
‫‪٢٠١١‬ﻡ‪١٤٣٢/‬‬
‫أ‬

‫)‪(S.S‬‬

‫ﺗﻘﺮﻳﺮ ﺍﻟﺒﺎﺣﺚ‬

‫ﰲ ﻫﺬﻩ ﺍﳌﻨﺎﺳﺒﺔ ﻗﺮﺭﺕ ﺑﺄﻥ‪:‬‬

‫‪ .١‬ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻛﺘﺒﺘﻪ ﺑﻨﻔﺴﻲ ﻟﺘﻜﻤﻠﺔ ﺍﻟﺸﺮﻭﻁ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺍﻟﺪﺭﺟﺔ ﺍﳉﺎﻣﻌﻴﺔ‬
‫ﺍﻷﻭﱃ ﲜﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ‪-‬ﺟﺎﻛﺮﺗﺎ‬
‫‪ .٢‬ﻛﻞ ﺍﳌﺮﺍﺟﻊ ﺍﻟﱵ ﺍﺳﺘﻌﻤﺘﻠﻬﺎ ﰲ ﻛﺘﺎﺑﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻗﺪ ﻭﺿﻌﺘﻬﺎ ﺣﺴﺐ ﺍﻟﻘﺮﺍﺭﺕ‬
‫ﺍﳌﻮﺟﻮﺩﺓ ﲜﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ‪-‬ﺟﺎﻛﺮﺗﺎ‬
‫‪ .٣‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺒﺤﺚ ﻣﻦ ﻏﲑ ﺇﻋﺪﺍﺩﻱ ﻭﻳﻮﺟﺪ ﻓﻴﻪ ﺍﻧﺘﺤﺎﻝ ﻵﺭﺍﺀ ﺍﻟﻐﲑ ﺩﻭﻥ ﺫﻛﺮﻩ‬
‫ﻓﺄﺳﺘﻌﺪ ﺃﻥ ﺃﺳﺘﻠﻢ ﻛﻞ ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﱵ ﻗﺮﺭ‪‬ﺎ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﺍﳊﻜﻮﻣﻴﺔ ‪-‬ﺟﺎﻛﺮﺗﺎ‬

‫ﺟﺎﻛﺮﺗﺎ‪ ١٤ ،‬ﻣﺎﺭﺱ ‪ ٢٠١١‬ﻡ‬

‫ﺃﲪﺪ ﻓﺮﻣﺎﻧﺸﺎﻩ‬
‫ب‬

‫ﻗﺮﺍﺭ ﳉﻨﺔ ﺍﳌﻨﺎﻗﺸﺔ ﻭﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﺒﺤﺚ‬
‫ﲤﺖ ﻣﻨﺎﻗﺸﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻭﻋﻨﻮﺍﻧﻪ‪ :‬ﺻﻮﺭ ﺍﻟﺘﺸﺒﻴﻪ ﰲ ﻛﺘﺎﺏ "ﻫﺪﺍﻳﺔ ﺍﻷﺫﻛﻴﺎﺀ ﺇﱃ ﻃﺮﻳﻖ ﺍﻷﻭﻟﻴﺎﺀ"‬
‫ﻟﺰﻳﻦ ﺍﻟﺪﻳﻦ ﺍﳌﻠﻴﺒﺎﺭﻱ )ﺩﺭﺍﺳﺔ ﺑﻼﻏﻴﺔ(ﺃﻣﺎﻡ ﳉﻨﺔ ﺍﳌﻨﺎﻗﺸﺔ ﻭﺍﳊﻜﻢ ﺑﻜﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺟﺎﻣﻌﺔ‬
‫ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ – ﺟﺎﻛﺮﺗﺎ‪ ١٤ ،‬ﻣﺎﺭﺱ‪ ٢٠١١‬ﻡ ﺍﳌﻮﺍﻗﻒ ‪ ١٩‬ﺭﺑﻴﻊ ﺍﻟﺜﺎﱐ‪١٤٣٢‬‬
‫ﻫـ ﻡ‪ ،‬ﻭﻗﺪ ﰎ ﻗﺒﻮﻟﻪ ﺷﺮﻃﺎ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺍﻟﺪﺭﺟﺔ ﺍﳉﺎﻣﻌﻴﺔ ﺍﻷﻭﱃ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭ ﺁﺩﺍ‪‬ﺎ ) ‪( s.s‬‬
‫ﺟﺎﻛﺮﺗﺎ‪ ١٤ ،‬ﻣﺎﺭﺱ ‪ ٢٠١١‬ﻡ‬
‫ﳉﻨﺔ ﺍﳌﻨﺎﻗﺸﺔ ﻭﺍﳊﻜﻢ‬

‫ﺳﻜﺮﺗﲑﺓ ﺍﻟﻠﺠﻨﺔ ﻭ ﻋﻀﻮ‬

‫ﺭﺋﻴﺲ ﺍﻟﻠﺠﻨﺔ ﻭ ﻋﻀﻮ‬

‫ﺍﻟﺪﻛﺘﻮﺭﺓ ﺷﻬﻴﺎ ﺑﻮﺍﻧﺎ ﺍﳌﺎﺟﺴﺘﲑ‬

‫ﺍﻟﺪﻛﺘﻮﺭﺍﻧﺪﻭﺱ ﺃﺩﻧﺞ ﺃﺳﺪﺍﺭﻱ ﺍﳌﺎﺟﺴﺘﲑ‬

‫ﺭﻗﻢ ﺍﻟﺘﻮﻇﻴﻒ‪ ١٩٥٩٠٥١٠١٩٩١٠٣١٠٠١ :‬ﺭﻗﻢ ﺍﻟﺘﻮﻇﻴﻒ‪١٩٧٥٠٦٣٠٢٠٠٣١٢٢٠٠١ :‬‬
‫ﺍﳌﺸﺮﻑ‬
‫)ﺍﻟﺪﻛﺘﻮﺭﺍﻧﺪﻭﺱ ﺍﳊﺎﺝ ﻋﺒﺪ ﺍﻟﻐﻔﺎﺭ ﺍﳌﺎﺟﺴﺘﲑ(‬

‫ﺭﻗﻢ ﺍﻟﺘﻮﻇﻴﻒ ‪١٩٥٥١٢١٢ ١٩٨٦٠٣١٠٠٢:‬‬
‫ﺍﻷﻋﻀﺎﺀ‬
‫ﺍﳌﻨﺎﻗﺶ ﺍﻟﺜﺎﱐ‬

‫ﺍﳌﻨﺎﻗﺸﺔ ﺍﻷﻭﱃ‬

‫ﺍﻟﺪﻛﺘﻮﺭﺍﻧﺪﻭﺱ ﺃﺩﻧﺞ ﺃﺳﺪﺍﺭﻱ ﺍﳌﺎﺟﺴﺘﲑ‬

‫ﺍ ﺍﻟﺪﻛﺘﻮﺭﺓ ﺷﻬﻴﺎ ﺑﻮﺍﻧﺎ ﺍﳌﺎﺟﺴﺘﲑ‬

‫ﺭﻗﻢ ﺍﻟﺘﻮﻇﻴﻒ‪ ١٩٧٥٠٦٣٠٢٠٠٣١٢٢٠٠١ :‬ﺭﻗﻢ ﺍﻟﺘﻮﻇﻴﻒ‪١٩٥٩٠٥١٠١٩٩١٠٣١٠٠١ :‬‬

‫ج‬

‫ﲡﺮﻳﺪ‬
‫ﺃﲪﺪ ﻓﺮﻣﺎﻧﺸﺎﻩ‪ :‬ﺻﻮﺭ ﺍﻟﺘﺸﺒﻴﻪ ﰲ "ﻛﺘﺎﺏ ﻫﺪﺍﻳﺔ ﺍﻷﺫﻛﻴﺎﺀ ﺇﱃ ﻃﺮﻳﻖ ﺍﻷﻭﻟﻴﺎﺀ" ﻟﺰﻳﻦ‬
‫ﺍﻟﺪﻳﻦ ﺍﳌﻠﻴﺒﺎﺭﻱ )ﺩﺭﺍﺳﺔ ﺑﻼﻏﻴﺔ(‬
‫ﺇﻥ ﻛﺘﺎﺏ ﻫﺪﺍﻳﺔ ﺍﻷﺫﻛﻴﺎﺀ ﺇﱃ ﻃﺮﻳﻖ ﺍﻷﻭﻟﻴﺎﺀ ﻣﻦ ﺃﻋﻈﻢ ﻣﺆﻟﻔﺎﺕ ﻟﺰﻳﻦ ﺍﻟﺪﻳﻦ‬
‫ﺍﳌﻠﻴﺒﺎﺭﻱ ﻓﻴﻪ ﻣﺎﺋﺔ ﻭﲦﺎﻧﻴﺔ ﻭﲦﺎﻧﻮﻥ ﺑﻴﺘﺎ ﻋﻦ ﺑﻴﺎﻥ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﻮﺻﻮﻟﺔ ﺇﱃ ﺍﻵﺧﺮﺓ ﻭﺍﻟﻮﺻﺎﻳﺎ‬
‫ﻋﻦ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻟﻘﻨﺎﻋﺔ ﻭﺍﻟﺰﻫﺪ ﻭﺍﻟﺘﻮﻛﻞ ﻭﺍﻹﺧﻼﺹ ﻭﻏﲑ ﺫﻟﻚ‪ ،‬ﻭﺍﺳﺘﻌﻤﻞ ﻓﻴﻪ ﲝﺮ‬
‫ﺍﻟﻜﺎﻣﻞ ﻭﺟﺰﺅﻩ ﻣﺘﻔﺎﻋﻞ ﺳﺖ‪ ‬ﻣﺮ‪‬ﺍﺕ ﺣﱴ ﺳﻬﻞ ﺣﻔﻈﻪ ﻟﻠﻄﻠﺒﺔ‪ .‬ﻭﻛﺎﻥ ﺍﻟﻜﺘﺎﺏ ﻣﻠﻮﺀ‬
‫ﺑﺎﻟﻨﺼﺎﺋﺢ ﻭﺍﻹﺭﺷﺎﺩﺍﺕ ﻋﻠﻰ ﺧﲑ ﺍﻟﱪﻳﺎﺕ ﺍﻟﱴ ﻛﺘﺒﺖ ﺑﺎﻷﺳﺎﻟﻴﺐ ﺍﻷﺩﺑﻴﺔ ﺍﳌﻤﺘﺎﺯﺓ‬
‫ﺣﻴﺚ ﻛﺜﺮﺕ ﻓﻴﻬﺎ ﺻﻮﺭ ﺍﻟﺘﺸﺒﻴﻪ‪.‬‬

‫ﻭﳍﺬﺍ ﺃﺭﺍﺩ ﺍﻟﺒﺎﺣﺚ ﺃﻥ ﻳﺪﺭﺱ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺣﻴﺚ ﻭﺟﻮﻩ ﻋﻠﻢ ﺍﻟﺒﻴﺎﻥ‬
‫ﻭﺧﺎﺻﺔ ﺍﻟﺘﺸﺒﻴﻪ‪ .‬ﻭﳍﺬﺍ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻰ ﺃﺧﺬ ﺍﻟﺒﺎﺣﺚ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﻜﺘﺒﻴ‪‬ﺔ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻄﺮﻳﻘﺔ‬
‫ﺍﻟﻜﺘﺎﺑﺔ ﻓﺎﻋﺘﻤﺪ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﺃﺻﺪﺭﻩ ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﻭﺁﺩ‪‬ﺎ ﺑﻜﻠﻴ‪‬ﺔ ﺍﻵﺩﺍﺏ‬
‫ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴ‪‬ﺔ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴ‪‬ﺔ ﺍﳊﻜﻮﻣﻴ‪‬ﺔ ﲜﺎﻛﺮﺗﺎ‪ ،‬ﻭﻟﺘﺤﻠﻴﻞ‬

‫ﺍﳌﺸﻜﻠﺔ ﺍﺳﺘﺨﺪﻡ ﺍﻟﺒﺎﺣﺚ ﺍﻟﻨﻈﺮﻳ‪‬ﺎﺕ ﺍﻟﺒﻼﻏﻴ‪‬ﺔ ﰲ ﻋﻠﻢ ﺍﻟﺒﻴﺎﻥ‪.‬‬
‫ﻭﺑﻌﺪ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﺒﻼﻏﻲ‪ ،‬ﻇﻬﺮﺕ ﺍﻟﻨﺘﺎﺋﺞ ﻭﻫﻲ ﺍﻥ ﻛﺘﺎﺏ ﻫﺪﺍﻳﺔ ﺍﻷﺫﻛﻴﺎﺀ ﺇﱃ‬
‫ﻃﺮﻳﻖ ﺍﻷﻭﻟﻴﺎﺀ ﺍﺣﺘﻮﻯ ﻛﺜﲑﺍ ﻣﻦ ﻭﺟﻮﻩ ﺍﻟﺘﺸﺒﻴﻪ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻷﺩﺍﺓ ﻭﻭﺟﻪ ﺍﻟﺸﺒﻪ‪ ،‬ﻣﺜﻞ‬
‫ﺍﻟﺘﺸﺒﻴﻪ ﺍﳌﺮﺳﻞ ﻭﺍﳌﺆﻛﹼﺪ ﻭﺍ‪‬ﻤﻞ ﻭﺍﳌﻔﺼﻞ ﻭ ﺍﻟﺒﻠﻴﻎ ﻭﺍﻟﺘﻤﺜﻴﻞ ﻭﻏﲑ ﺍﻟﺘﻤﺜﻴﻞ‪.‬‬

‫د‬

‫ﺷﻜﺮ ﻭﺗﻘﺪﻳﺮ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
‫ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻯ ﻫﺪﺍﻧﺎ ﳍﺬﺍ ﻭﻣﺎﻛﻨ‪‬ﺎ ﻟﻨﻬﺘﺪﻱ ﻟﻮﻻ ﺍﻥ ﻫﺪﺍﻧﺎ ﺍﷲ‪ .‬ﺍﻟﻠﻬﻢ ﺻﻞﹼ‬
‫ﻭﺳﻠﹼﻢ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻧﻮﺭ ﺍﻷﻧﻮﺍﺭ ﻭﺳﺮ‪ ‬ﺍﻻﺳﺮﺍﺭ ﻭﺗﺮﻳﺎﻕ ﺍﻷﻏﻴﺎﺭ ﻭﻣﻔﺘﺎﺡ ﺑﺎﺏ‬
‫ﺍﻟﻴﺴﺎﺭ ﺳﻴﺪﻧﺎ ﳏﻤﺪﻥﺍﳌﺨﺘﺎﺭ ﻭﺍﻟﻪ ﺍﻻﻃﻬﺎﺭ ﻭﺃﺻﺤﺎﺑﻪ ﺍﻷﺧﻴﺎﺭ ﻋﺪﺩ ﻧﻌﻢ ﺍﷲ ﻭﺇﻓﻀﺎﻟﻪ‪.‬‬

‫ﺃﻣﺎ ﺑﻌﺪ‪ ،‬ﻓﺒﻌﻮﻥ ﺍﷲ ﻭﺗﻮﻓﻴﻘﻪ ﻗﺪ ﲤﺖ ﻛﺘﺎﺑﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺬﻯ ﻳﻌﺘﱪ‬
‫ﺷﺮﻃﺎ ﻣﻦ ﺍﻟﺸﺮﻭﻁ ﺍﻟﻼﺯﻣﺔ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺍﻟﺪﺭﺟﺔ ﺍﳉﺎﻣﻌﻴﺔ ﺍﻷﻭﱃ ﲜﺎﻣﻌﺔ ﺷﺮﻳﻒ‬
‫ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﺟﺎﻛﺮﺗﺎ‪.‬‬

‫ﻭﺍﻋﺘﺮﻑ ﺍﻟﺒﺎﺣﺚ ﺑﺄﻥ ﰱ ﻛﺘﺎﺑﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻛﺜﲑﺍ ﻣﻦ ﺍﻟﺬﻳﻦ ﻳﺘﻔﻀﻠﻮﻥ‬
‫ﺍﻹﺭﺷﺎﺩﺍﺕ ﻭﺍﻟﺘﻮﺟﻴﻬﺎﺕ ﻭﺍﻟﻨﺼﺎﺋﺢ ﻭﺍﳌﺴﺎﻋﺪﺍﺕ‪ ،‬ﻭﻟﺬﻟﻚ ﻓﻤﺎ ﻟﻠﺒﺎﺣﺚ ﺇﻻ ﺍﻥ ﻳﻘﺪﻡ‬
‫ﻳﺰﻳﻞ ﺍﻟﺸﻜﺮ ﻭﺍﻟﺘﻘﺪﻳﺮ ﺍﻟﻌﻤﻴﻖ ﺇﻟﻴﻬﻢ‪ ،‬ﻓﻤﻦ ﻫﺆﻻﺀ‪:‬‬

‫‪ -١‬ﻓﻀﻴﻠﺔ ﻋﻤﻴﺪ ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﳉﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﺟﺎﻛﺮﺗﺎ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﻫﺎﺷﻢ ﺍﳌﺎﺟﺴﺘﲑ‪.‬‬

‫‪ -٢‬ﻓﻀﻴﻠﺔ ﺭﺋﻴﺲ ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍ‪‬ﺎ ﺍﻟﺪﻛﺘﻮﺭﺍﻧﺪﻭﺱ ﺃﺩﺍﻧﺞ ﺃﺳﺪﺍﺭﻱ‬
‫ﺍﳌﺎﺟﺴﺘﲑ‪ ،‬ﻭﺳﻜﺮﻳﺘﲑﺗﻪ ﺍﻟﺪﻛﺘﻮﺭﺓ ﺷﻬﻴﺎ ﺑﻮﺍﻧﺎ ﺍﳌﺎﺟﺴﺘﲑ‪.‬‬

‫ه‬

‫‪ -٣‬ﻓﻀﻴﻠﺔ ﺍﻟﺪﻛﺘﻮﺭﺍﻧﺪﻭﺱ ﺍﳊﺎﺝ ﻋﺒﺪ ﺍﻟﻐﻔﺎﺭ ﺍﳌﺎﺟﺴﺘﲑ ﺍﻟﺬﻱ ﻗﺪ ﺃﺭﺷﺪﱐ‬
‫ﺑﺎﻻﺭﺷﺎﺩﺍﺕ ﺍﻟﻘﻴﻤﺔ ﻭﺍﻟﺘﻮﺟﻴﻬﺎﺕ ﺍﻟﻔﻌﺎﻟﺔ ﰲ ﺇﲤﺎﻡ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪ ،‬ﻓﺠﺰﺍﻩ ﺍﷲ‬
‫ﺃﺣﺴﻦ ﺍﳉﺰﺍﺀ‪.‬‬

‫‪ -٤‬ﻭﲨﻴﻊ ﺍﳌﺪﺭﺳﲔ ﺍﻟﻜﺮﺍﻡ ﺍﻟﺬﻳﻦ ﺑﺬﻟﻮﺍ ﺟﻬﻮﺩﻫﻢ ﰱ ﺃﺣﺴﻦ ‪‬ﺬﻳﺐ ﻭﺗﻌﻠﻴﻢ ﺣﱴ‬
‫ﳝﻜﻦ ﺍﻟﺒﺎﺣﺚ ﻣﻦ ﺇﲤﺎﻡ ﺩﺭﺍﺳﺘﻪ ﺑﻜﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﰱ ﻫﺬﻩ‬
‫ﺍﳉﺎﻣﻌﺔ‪.‬‬

‫‪ -٥‬ﻭﻳﻘﺪﻡ ﺷﻜﺮﺍ ﺟﺰﻳﻼ ﻭﺗﻘﺪﻳﺮﺍ ﻋﻤﻴﻘﺎ ﻭﲢﻴﺔ ﻋﻈﻴﻤﺔ ﻷﺑﻴﻪ ﺍﶈﺒﻮﺏ ﻛﺮﺗﺎ ﻭﺃﻣﻪ‬
‫ﺍﶈﺒﻮﺑﺔ ﻧﻮﻧﻊ ﺍﻟﻠﺬﻳﻦ ﻗﺪ ﺭﺑﻴﺎﻩ ﺑﺘﺮﺑﻴﺔ ﺍﺳﻼﻣﻴﺔ ﺣﺴﻨﺔ‪ ،‬ﻭﺯﻳﻨﺎﻩ ﺑﺰﻳﻨﺔ ﺍﻷﺧﻼﻕ‬
‫ﺍﻟﻜﺮﳝﺔ‪ ،‬ﻭﻧﻮﺭﺍﻩ ﺑﻨﻮﺭ ﺍﻟﻨﺼﺎﺋﺢ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻭﺃﻋﻄﺎﻩ ﺍﻟﻨﻔﻘﺎﺕ ﺍﳌﺎﻟﻴﺔ ﻣﻨﺬ ﺻﺒﺎﻩ ﺍﱃ‬

‫ﻫﺬﺍ ﺍﻟﻴﻮﻡ ‪ ،‬ﺣﱴ ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﻳﺘﻢ‪ ‬ﺩﺭﺍﺳﺘﻪ ﰲ ﻫﺬﻩ ﺍﳉﺎﻣﻌﺔ‪.‬‬

‫‪ -٦‬ﻭﲨﻴﻊ ﺍﻷﺻﺪﻗﺎﺀ ﺍﻟﺬﻳﻦ ﻗﺪ ﺃﻋﻄﻮﻩ ﺍﳌﺴﺎﻋﺪﺍﺕ ﻭﺍﻻﻗﺘﺮﺍﺣﺎﺕ ﺧﺎﺻﺔ ﺍﻷﺻﺪﻗﺎﺀ‬
‫ﺑﻘﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩ‪‬ﺎ‪.‬‬

‫‪ -٧‬ﻭﻳﺮﺟﻮ ﺍﻟﺒﺎﺣﺚ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻧﺎﻓﻌﺎ ﰲ ﺧﺪﻣﺔ ﺍﻟﻌﻠﻢ ﻭﲨﻴﻊ ﺍﳌﻬﺘﻤﲔ‬
‫ﺑﺘﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭ ﺗﻌﻠﻴﻤﻬﺎ‪ ،‬ﻭﻳﺮﺟﻮ ﺃﻳﻀﺎ ﺍﻻﻗﺘﺮﺍﺣﺎﺕ ﳑﻦ ﻟﻪ ﺍﻫﺘﻤﺎﻡ ‪‬ﺬﺍ‬

‫و‬

‫ﺍﻟﻌﻠﻢ ﰲ ﺗﻜﻤﻠﺔ ﺑﻌﺾ ﺍﻷﺧﻄﺎﺀ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﻳﻘﺪﻡ ﺍﻟﺒﺎﺣﺚ ﻏﺎﻳﺔ ﺍﻟﺸﻜﺮ‬
‫ﺍﱃ ﻛﻞ ﻣﻦ ﺳﺎﻋﺪﻩ ﻭﺟﺰﺍﻫﻢ ﺍﷲ ﺃﺣﺴﻦ ﺍﳉﺰﺍﺀ‪.‬‬

‫ز‬

‫ﳏﺘﻮﻳﺎﺕ ﺍﻟﺒﺤﺚ‬

‫ﺻﻔﺤﺔ‬
‫ﻣﻮﺍﻓﻘﺔ ﺍﳌﺸﺮﻑ ‪ .........................................................‬ﺃ‬
‫ﺗﻘﺮﻳﺮ ﺍﻟﺒﺎﺣﺚ ‪ ..........................................................‬ﺏ‬

‫ﻗﺮﺍﺭ ﳉﻨﺔ ﺍﳌﻨﺎﻗﺸﺔ ﻭﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﺒﺤﺚ ‪ ...................................‬ﺝ‬
‫ﲡﺮﻳﺪ ‪ ..................................................................‬ﺩ‬
‫ﺷﻜﺮ ﻭﺗﻘﺪﻳﺮ ‪ .........................................................‬ﻫـ‬
‫ﳏﺘﻮﻳﺎﺕ ﺍﻟﺒﺤﺚ ‪ ........................................................‬ﺡ‬

‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪ :‬ﻣﻘﺪﻣﺔ‬
‫ﺃ‪ .‬ﺧﻠﻔﻴﺔ ﺍﻟﺒﺤﺚ ‪٥ .....................................................‬‬
‫ﺏ‪ .‬ﲢﺪﻳﺪ ﺍﻟﺒﺤﺚ‪٦ ......................................................‬‬
‫ح‬

‫ﺝ‪ .‬ﺍﻷﻏﺮﺍﺽ ﻣﻦ ﺍﻟﺒﺤﺚ ‪٧ ...............................................‬‬
‫ﺩ‪ .‬ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺴﺎﺑﻘﺔ ‪٧ ...................................................‬‬
‫ﻭ‪ .‬ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ ‪٨ ....................................................‬‬
‫ﻩ‪ .‬ﺧﻄﺔ ﺍﻟﺒﺤﺚ‪٩ .......................................................‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱐ‪ :‬ﶈﺔ ﻋﻦ ﺗﺮﲨﺔ ﺍﻟﺸﻴﺦ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﺍﳌﻠﻴﺒﺎﺭ‬
‫ﺃ‪ .‬ﻣﻮﻟﺪﻩ ﻭﻧﺸﺄﺗﻪ ‪١١ .....................................................‬‬
‫ﺏ‪ .‬ﻣﺆﻟﻔﺎﺗﻪ ‪١٥ .................................................................‬‬
‫ﺝ‪ .‬ﻭﻓﺎﺗﻪ ‪١٧ ...................................................................‬‬

‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﺘﺸﺒﻴﻪ ﰲ ﻋﻠﻢ ﺍﻟﺒﻴﺎﻥ‬

‫ﺃ‪ .‬ﺗﻌﺮﻳﻒ ﺍﻟﺘﺸﺒﻴﻪ ‪١٨ ..........................................................‬‬
‫ﺏ‪ .‬ﺃﺭﻛﺎﻥ ﺍﻟﺘﺸﺒﻴﻪ ‪٢١ .....................................................‬‬
‫ﺝ‪ .‬ﺃﻗﺴﺎﻡ ﺍﻟﺘﺸﺒﻴﻪ ﻋﻠﻰ ﻃﺮﻗﻪ ﺍﻷﺻﻠﻴﺔ ‪٢٢ .......................................‬‬
‫‪.١‬‬

‫ﺍﻟﺘﺸﺒﻴﻪ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻷﺩﺍﺓ ﻭﺃﻧﻮﺍﻋﻪ ‪٢٣ ....................................‬‬
‫ط‬

‫‪.٢‬‬

‫ﺍﻟﺘﺸﺒﻴﻪ ﺑﺎﻋﺘﺒﺎﺭ ﻃﺮﻓﻴﻪ ﻭﺃﻧﻮﺍﻋﻪ ‪٢٤ ....................................‬‬

‫‪.٣‬‬

‫ﺍﻟﺘﺸﺒﻴﻪ ﺑﺎﻋﺘﺒﺎﺭ ﻭﺟﻪ ﺍﻟﺸﺒﻪ ﻭﺃﻧﻮﺍﻋﻪ ‪٢٦ ...............................‬‬

‫‪.٤‬‬

‫ﺍﻟﺘﺸﺒﻴﻪ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻷﺩﺍﺓ ﻭﺍﻟﻮﺟﻪ ‪٢٨ .....................................‬‬

‫ﺩ‪ .‬ﺃﻗﺴﺎﻡ ﺍﻟﺘﺸﺒﻴﻪ ﻋﻠﻰ ﻃﺮﻗﻪ ﻏﲑ ﺍﻷﺻﻠﻴﺔ ‪٢٩ ...................................‬‬
‫‪.١‬‬

‫ﺍﻟﺘﺸﺒﻴﻪ ﺍﳌﻘﻠﺐ‪٢٩ ...............................................‬‬

‫‪.٢‬‬

‫ﺍﻟﺘﺸﺒﻴﻪ ﺍﻟﻀﻤﲎ ‪٢٩ ..............................................‬‬

‫ﻩ‪ .‬ﺧﺼﺎﺋﺼﻪ ‪٣٠ .................................................................‬‬
‫ﻭ‪ .‬ﺃﻏﺮﺍﺽ ﺍﻟﺘﺸﺒﻴﻪ ‪٣٣ ...........................................................‬‬
‫ﺯ‪ .‬ﺑﻼﻏﺘﻪ ‪٣٤ ....................................................................‬‬

‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺻﻮﺭ ﺍﻟﺘﺸﺒﻴﻪ ﰱ ﻛﺘﺎﺏ "ﻫﺪﺍﻳﺔ ﺍﻷﺫﻛﻴﺎﺀ ﺇﱃ ﻃﺮﻳﻘﺔ ﺍﻷﻭﻟﻴﺎﺀ" ﻟﺰﻳﻦ‬
‫ﺍﻟﺪﻳﻦ ﺍﳌﻠﻴﺒﺎﺭﻯ‬
‫‪(١‬‬

‫ﻟﻔﻆ ﺃﻣﺜﻠﺔ ‪٣٧ .............................................................‬‬

‫ي‬

‫‪(٢‬‬

‫ﺻﻮﺭ ﺍﻟﺘﺸﺒﻴﻪ ﻓﻴﻬﺎ ‪٤٧ .....................................................‬‬

‫ﺃ‪ .‬ﺍﻟﺘﺸﺒﻴﻪ ﺍﳌﺮﺳﻞ ‪٤٧ ...................................................‬‬
‫ﺏ‪ .‬ﺍﻟﺘﺸﺒﻴﻪ ﺍﳌﺆﻛﹼﺪ ‪٥٥ ...................................................‬‬
‫ﺝ‪ .‬ﺍﻟﺘﺸﺒﻴﻪ ﺍﻟﺒﻠﻴﻎ ‪٥٧ ....................................................‬‬

‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ‪ :‬ﺧﺎﲤﺔ‬
‫ﺃ‪ .‬ﻧﺘﺎﺋﺞ ﺍﻟﺒﺤﺚ ‪٥٨ ...........................................................‬‬
‫ﺏ‪ .‬ﺍﻻﻗﺘﺮﺍﺣﺎﺕ ‪٥٩ ............................................................‬‬
‫ﺝ‪ .‬ﺍﳌﺮﺍﺟﻊ ‪٦١ .................................................................‬‬

‫ك‬

‫ﺍﻟﺒﺎﺏ ﻷﻭﻝ‬
‫ﻣﻘﺪ‪‬ﻣﺔ‬

‫ﺃ‪.‬‬

‫ﺧﻠﻔﻴﺔ ﺍﳌﺸﻜﻠﺔ‬
‫ﺇﻥﹼ ﺍﻷﺩﺏ ﻫﻮ ﺍﻟﺸ‪‬ﻌﺮ ﻭﺍﻟﻨ‪‬ﺜﺮ ﺍﻟﻔﻨ‪‬ﻲ‪ ١،‬ﻭﺍﻟﺸ‪‬ﻌﺮ ﻫﻮ ﺍﻟﻜﻼﻡ ﺍﻟﻔﺼﻴﺢ ﺍﳌﻮﺯﻭﻥ‬

‫ﺍﳌﻘﻔﻲ ﺍﳌﻌﺒ‪‬ﺮ ﻏﺎﻟﺒﺎ ﻋﻦ ﺻﻮﺭﺍﳋﻴﺎﻝ ﺍﻟﺒﺪﻳﻊ‪ ٢.‬ﻭﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ‪" :‬ﺍﻥﹼ ﻣﻦ ﺍﻟﺸ‪‬ﻌﺮ ﳊﻜﻤﺔ ‪ -‬ﻭﺍﻥﹼ ﻣﻦ ﺍﻟﺒﻴﺎﻥ ﻟﺴﺤﺮﺍ‪".‬‬

‫ﻭﺇﻥ ﻟﻸﺩﺏ ﻋﻼﻗﺔ ﻭﺛﻴﻘﺔ ﺑﺎﻟﺘﺼﻮﻑ‪ ،‬ﻓﻮﻟﺪ ﻣﻨﻪ ﻧﻮﻉ ﺟﺪﻳﺪ ﻭﻫﻮ ﺍﻷﺩﺏ‬
‫ﺍﻟﺼﻮﰲ ﺑﻨﻈﺮﻳﺘﻪ ﻭﺗﺎﺭﳜﻪ ﻭﻧﻘﺪﻩ‪ .‬ﻓﻤﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﻳﻘﺎﻝ ﺍﻥ ﺍﻷﺩﺏ ﱂ ﻳﻘﺪﺭ ﻋﻠﻰ‬
‫ﺃﻥ ﻳﻨﻔﺼﻞ ﺑﺎﻟﺘﺎﺭﻳﺦ‪ ،‬ﻓﻼ ﻳﻨﻔﻚ ﻭﺍﺣﺪ ﻣﻦ ﺁﺧﺮ‪.‬‬

‫ﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﺗﻄﻮﺭ ﺍﻟﺘﺼﻮﻑ ﻭﻧﺸﺄﺗﻪ‪ ،‬ﻟﻮﺟﺪﻧﺎ ﺃﻥ ﻛﺜﲑﺍ ﻣﻦ ﺍﻟﺼﻮﻓﻴﲔ ﻗﺪ‬
‫ﺍﺳﺘﻌﻤﻠﻮﺍ ﺷﻌﺮﺍ ﰲ ﺗﻌﺒﲑ ﲡﺎﺭﺏ ﺍﻟﻨﻔﺴﻴﺔ ﺍﻟﺼﻮﻓﻴﺔ ﻭﺃﺩﺍﺀ ﺃﻓﻜﺎﺭﻫﻢ ﻭﻋﻮﺍﻃﻔﻬﻢ‬

‫‪١‬ﳏﻤﺪ ﻣﻨﺪﻭﺭ‪ ،‬ﺍﻷﺩﺏ ﻭﻣﺬﺍﻫﺒﻪ‪) ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻀﺔ ﻣﺼﺮ‪ ،‬ﺩ‪.‬ﺕ‪ ،(.‬ﺹ ‪.٦‬‬

‫‪٢‬ﺍﲪﺪ ﺍﻹﺳﻜﻨﺪﺭ ﻭﻣﺼﻄﻔﻰ ﺍﻧﺎﱏ‪ ،‬ﺍﻟﻮﺳﻴﻂ ﰲ ﺍﻷﺩﺏ ﺍﻷﺭﺏ ﻭ ﺗﺮﳜﻪ )ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺩﺍﺭ ﺍﳌﺎﺭﻑ‪،‬‬
‫‪ ،(١٩١٦‬ﺹ ‪.٣‬‬

‫‪١‬‬

‫‪٢‬‬

‫ﻭﺧﻴﺎﻻ‪‬ﻢ‪ ،‬ﻭﻳﺴﻤﻰ ﺷﻌﺮﺍ ﺻﻮﻓﻴﺎ‪ .‬ﻭﺍﻟﺸﻌﺮ ﺍﻟﺼﻮﰲ ﻫﻮ ﺍﻟﺬﻱ ﻳﺘﻨﺎﻭﻝ‬
‫ﻣﻮﺿﻮﻋﺎﺕ ﳍﺎ ﺭﻭﺡ ﺩﻳﲏ ﻛﺎﻟﻌﺸﻖ ﺍﻹﳍﻰ‪ ،‬ﺃﻭ ﻣﺪﺡ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ‪ ،‬ﺃﻭ ﺍﻟﻮﺣﺪﺍﻧﻴﺔ ﻭﺍﳌﻠﻜﻮﺕ ﺍﻷﻋﻠﻰ ﻭﻏﲑﻫﺎ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺬﻱ ﻳﺘﺼﺪﻭﻥ ﳍﺬﺍ‬
‫ﺍﻟﻔﻦ ﻣﻦ ﺫﻭﻯ ﺍﻷﺻﻮﺍﺕ ﺍﳉﻤﻴﻠﺔ‪ .‬ﻭﻧﻼﺣﻆ ﺃﻥ ﺍﻟﺸﻌﺮ ﺍﻟﺼﻮﰲ ﻛﺎﻥ ﻣﻦ ﺟﺎﻧﺐ‬
‫ﺁﺧﺮ ﺗﻄﻮﺭ ﻟﻠﺸﻌﺮ ﺍﻟﺪﻳﲎ ﺍﻹﺳﻼﻣﻰ ﻭﺗﻄﻮﺭﺍ ﻟﻠﻐﺰﻝ ﺍﻟﻌﺬﺭﻯ ﺍﳌﺘﺼﻮﻑ ﺍﳍﺎﺋﻢ ﰲ‬
‫ﻣﺴﺎﺭﺡ ﺍﳉﻤﺎﻝ ﺍﻟﺮﻭﺣﻰ‪.‬‬

‫‪٣‬‬

‫ﻭﺍﻟﺸﻌﺮ ﺍﻟﺼﻮﰲ ﻛﺜﲑ ﻭﻏﺰﻳﺮ‪ ،‬ﻓﻤﻦ ﺷﻌﺮﺍﺀﻩ ﻣﻦ ﻗﺎﻟﻮﺍ ﻭﻓﺎﺿﻮﺍ ﻭﺍﻋﺘﻤﺪﻭﺍ‬
‫ﻋﻠﻰ ﺍﻻﺭﲡﺎﻝ ﻭﺍﻟﺒﺪﻳﻬﺔ ﻭﺃﺣﺴﻨﻮﺍ ﻭﺃﺗﻮﺍ ﰲ ﺃﺷﻌﺎﺭﻫﻢ ﺑﻐﺰﺭ ﺍﳌﻌﺎﱏ ﻭﺭﻭﺍﺋﺢ ﺍﳋﻴﺎﻝ‬
‫ﻭﺑﺪﺍﺋﻊ ﺍﻟﺼﻮﺭ ﻭﺍﻟﺘﺸﺒﻴﻬﺎﺕ ﻭﻟﻄﻴﻒ ﺍ‪‬ﺎﺯ‪.‬‬

‫‪٤‬‬

‫ﻭﻧﺸﺄ ﻫﺬﺍ ﺍﻟﺸﻌﺮ ﺍﻟﺼﻮﰲ ﻣﻦ ﺍﻟﺸﻌﺮ ﺍﻟﻌﺮﰉ ﻣﻨﺬ ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ﺍﳍﺠﺮﻳﺔ‪ ،‬ﰒ‬
‫ﺃﺧﺬ ﻳﻨﻤﻮ ﻭﻳﺘﻄﻮﺭ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﱏ ﻋﻠﻰ ﺃﻳﺪﻯ ﺍﻟﺒﺼﺮﻯ‪ ،‬ﻭﺭﺑﻴﻌﺔ ﺍﻟﻌﺪﻭﻳﺔ ﻭﺃﺑﻮ‬
‫ﺯﻛﺮﻳﺎ ﳛﻲ ﺍﻟﺮﺍﺯﻱ ﻭﻋﺴﻜﺮﻯ ﺑﻦ ﺣﺴﲔ ﺍﻟﻨﺨﺴﻰ‪ ،‬ﻭﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺸﻌﺮ ﰲ ﺍﻟﻘﺮﻥ‬

‫‪٣‬ﳏﻤﺪ ﻋﺒﺪ ﻣﻨﻌﻢ ﺧﻔﺎﰱ‪ ،‬ﺍﻷﺩﺏ ﰱ ﺍﻟﺘﺮﺍﺙ ﺍﻟﺼﻮﰱ )ﺍﻟﻘﺎﻫﺮﺓ ‪ :‬ﺩﺍﺭ ﻏﺮﻳﺐ(‪ ،‬ﺹ ‪.١٦٧‬‬
‫‪٤‬ﳏﻤﺪ ﻋﺒﺪ ﻣﻨﻌﻢ ﺧﻔﺎﰱ‪ ،‬ﺍﻷﺩﺏ ﰱ ﺍﻟﺘﺮﺍﺙ ﺍﻟﺼﻮﰱ‪ ،‬ﺹ ‪.١٦٧‬‬

‫‪٣‬‬

‫ﺍﻟﺴﺎﺑﻊ ﺍﳍﺠﺮﻱ ﰲ ﻏﺎﻳﺔ ﺍﻟﺘﻄﻮﺭ ﺑﻈﻬﺮ ﺍﺑﻦ ﻋﺮﰉ ﻭﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺮﻭﻣﻰ ﺃﺷﻬﺮ‬
‫ﺍﻟﺼﻮﻓﻴﲔ ﻭﺃﻋﻈﻤﻬﻢ ﰲ ﺍﻟﻌﺎﱂ‪.‬‬

‫‪٥‬‬

‫ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺃﻟﻔﻪ ﺍﻟﺸﻴﺦ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﺍﻟﺸﻴﺦ ﺍﲪﺪ ﺍﳌﻌﱪﻱ ﺍﳌﻠﻴﺒﺎﺭﻱ‬
‫ﺻﺎﺣﺐ ﻓﺘﺢ ﺍﳌﻌﲔ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﺸﻬﻮﺭ ﺑﻠﻘﺐ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﺍﻟﺜﺎﱏ‪ .‬ﻭﻫﻮ‬
‫ﺷﺎﻓﻴﻌﻲ ﻣﺬﻫﺒﺎ ﻭﻟﺪ ﻛﻮﺷﲔ ﻣﻦ ﻣﺪﻥ ﻣﻠﻴﺒﺎﺭ ﻳﻮﻡ ﺍﳋﻤﻴﺲ ﺍﻟﺜﺎﱏ ﻋﺸﺮ ﻣﻦ ﺷﻬﺮ‬
‫ﺷﻌﺒﺎﻥ ﺳﻨﻪ ﺍﺛﻨﲔ ﺃﻭ ﺇﺣﺪﻯ ﻭﺳﺒﻌﲔ ﻭﲦﺎﳕﺎﺋﺔ ﻭﻧﻘﻠﻪ ﻋﻤﻪ ﺍﻟﻘﺎﺿﻰ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﺑﻦ‬
‫ﺍﲪﺪ ﺇﱃ ﻓﻨﺎﻥ ﻭﻫﻮ ﺻﻐﲑ ﻭﺗﻮﰲ ﻟﻴﻠﺔ ﺍﳉﻤﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻋﺸﺮ ﻣﻦ ﺷﻬﺮ ﺷﻌﺒﺎﻥ‬
‫ﺳﻨﻪ ﲦﺎﻥ ﻭﻋﺸﺮﻭﻥ ﻭﺗﺴﻌﻤﺎﺋﺔ ﻣﻦ ﺍﳍﺠﺮﺓ ﺍﻟﻨﺒﻮﻳﺔ ﻫﺬﺍ ﻛﻤﺎ ﺫﻛﺮﻩ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ‬
‫ﺍﻟﺒﻨﺘﲏ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬

‫‪٦‬‬

‫ﻭﺳﺒﺐ ﻧﻈﻢ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ ﻛﻤﺎ ﺣﻜﻰ ﺍﻟﻨﺎﻇﻢ ﺃﻧﻪ ﺭﺃﻯ ﰲ ﺍﳌﻨﺎﻡ ﻟﻴﻠﺔ‬
‫ﺍﻷﺭﺑﻌﺎﺀ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﺷﻬﺮ ﺷﻌﺒﺎﻥ ﺳﻨﺔ ﺃﺭﺑﻊ ﻋﺸﺮﺓ ﻭﺗﺴﻌﻤﺎﺋﺔ ﻣﻦ‬
‫ﺍﳍﺠﺮﺓ ﻗﺎﺋﻼ ﻳﻘﻮﻝ ﺇﻥ ﺍﻟﺘﺼﻮﻑ ﺃﻭﱃ ﺑﺎﻻﺳﺘﻐﺎﻝ ﻓﺈﻥ ﺍﻟﺴﺎﺑﺢ ﰲ ﺍﳌﺎﺀ ﺍﳉﺎﺭﻡ ﺇﺫﺍ‬
‫ﺃﺭﺍﺩ ﺃﻥ ﻳﻌﱪ ﻣﻦ ﺟﺎﻧﺐ ﺇﱃ ﺟﺎﻧﺐ ﰲ ﻋﺮﺽ ﺍﻟﻨﻬﺮ ﻳﺴﺒﺢ ﺇﱃ ﻣﻘﺼﺪ ﻣﻦ ﺍﳉﻬﺔ‬
‫‪٥‬ﳏﻤﺪ ﻋﺒﺪ ﻣﻨﻌﻢ ﺧﻔﺎﰱ‪ ،‬ﺍﻷﺩﺏ ﰱ ﺍﻟﺘﺮﺍﺙ ﺍﻟﺼﻮﰱ‪ ،‬ﺹ ‪.٦٣‬‬

‫‪٦‬ﳏﻤﺪ ﻧﻮﺍﻭﻯ ﺍﳉﺎﻭﺳﻰ‪ ،‬ﺳﻼﻡ ﺍﻟﻔﻀﻼﺀ‪) ،‬ﲰﺎﺭﺍﻍ‪ :‬ﻣﻜﺘﺒﺔ ﺍﻟﻌﻠﻮﻳﺔ‪ ،‬ﺩ‪.‬ﺕ‪ (.‬ﺹ ‪.٤‬‬

‫‪٤‬‬

‫ﺍﻟﱴ ﳚﺮﻯ ﺍﳌﺎﺀ ﻣﻨﻬﺎ ﻭﻫﻲ ﺍﻟﻌﻠﻮ ﺣﱴ ﻳﺼﻞ ﺍﱃ ﻣﻘﺼﺪ ﻭﻻﻳﺴﺒﺢ ﰲ ﳎﺮﺩ ﺍﻟﻌﺮﺽ‬
‫ﻓﺈﻧﻪ ﻻﻳﺼﻞ ﺑﺬﻟﻚ ﺇﱃ ﻣﻘﺼﺪﻩ ﻳﻨﺘﻬﻰ ﺇﱃ ﺃﺳﻔﻞ ﻣﻨﻪ ﻓﻔﻬﻢ ﺑﺬﻟﻚ ﺃﻥ ﺍﻻﺷﺘﻐﺎﻝ‬
‫ﺑﺎﻟﺘﺼﻮﻑ ﻳﻮﺻﻞ ﺇﱃ ﺍﳌﻘﺼﺪ ﻭﺍﻻﺷﺘﻐﺎﻝ ﺑﺎﻟﻔﻘﻪ ﻭﳓﻮﻩ ﻻ ﻳﻮﺻﻞ ﺇﻟﻴﻪ ﻭﺑﻌﺪ ﻫﺬﻩ‬
‫ﺍﻟﺮﺅﻳﺎ ﺍﺷﺘﻐﺎﻝ ﺇﻧﺸﺎﺀ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ ﺍﻟﱴ ﻫﻰ ﻣﺎﺋﺔ ﻭﲦﺎﻧﻴﺔ ﻭﲦﺎﻧﻮﻥ ﺑﻴﺘﺎ ﻓﺄﺟﺎﺩ‬
‫ﻧﻈﻤﻬﺎ‪.‬‬

‫‪٧‬‬

‫ﻭﻛﻤﺎ ﻧﻌﺮﻑ ﺍﻟﺸﻴﺦ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﺍﳌﻠﻴﺒﺎﺭﻱ ﰲ ﻛﺘﺎﺑﻪ ﻫﺪﺍﻳﺔ ﺍﻷﺫﻛﻴﺎﺀ ﺇﱃ‬
‫ﻃﺮﻳﻖ ﺍﻷﻭﻟﻴﺎﺀ ﻭﻫﻮ ﺃﺣﺪ ﺷﻌﺮﺍﺀ ﻭﻋﻠﻤﺎﺀ ﺍﻟﺘﺼﻮ‪‬ﻑ ﺑﻜﻮﺷﺎﻥ ﻋﺎﺵ ﰲ ﺍﻟﻘﺮﻥ‬
‫ﺍﻟﺘﺎﺳﻊ ﺍﳍﺠﺮﻱ ﻭﻟﻪ ﻣﺆﻟﻔﺎﺕ ﻛﺜﲑﺓ ﺗﺘﻜﻮﻥ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺪﻳﻨﻴﺔ ﻣﻨﻬﺎ ‪ :‬ﲢﻔﺔ‬
‫ﺍﻷﺣﺒﺎﺀ‪ ،‬ﺇﺭﺷﺎﺩ ﺍﻟﻘﺎﺻﺪﻳﻦ ﰲ ﺇﺧﺘﺼﺎﺭ ﻣﻨﻬﺎﺝ ﺍﻟﻌﺎﺑﺪﻳﻦ‪ ،‬ﺷﻌﺐ ﺍﻹﳝﺎﻥ ﺍﳌﻌﺮﻓﺔ‬
‫ﺍﳌﺨﺘﺼﺮﺓ ﻣﻦ ﺷﻌﺐ ﺍﻹﳝﺎﻥ ﺍﻟﻔﺎﺭﺳﻴﺔ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺴﻴﺪ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺍﻹﳚﻰ‪ ،‬ﻫﺪﺍﻳﺔ‬
‫ﺍﻷﺫﻛﻴﺎﺀ ﺇﱃ ﻃﺮﻳﻖ ﺍﻷﻭﻟﻴﺎﺀ ﻣﻨﻈﻮﻣﺔ ﰲ ﺍﻟﺘﺼﻮ‪‬ﻑ‪ .‬ﻭﻗﺪ ﺷﺮﺡ ﻛﺘﺎﺑﻪ ﻋﺒﺎﻗﺮﺓ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﻛﺄﰉ ﺑﻜﺮ ﺑﻦ ﳏﻤﺪ ﺍﻟﺸﻄﺎ ﺻﺎﺣﺐ ﺇﻋﺎﻧﺔ ﺍﻟﻄﺎﻟﺒﲔ ﺑﻜﻔﺎﻳﺔ ﺍﻷﺗﻘﻴﺎﺀ‬

‫‪٧‬ﳏﻤﺪ ﻧﻮﺍﻭﻯ ﺍﳉﺎﻭﺳﻰ‪ ،‬ﺳﻼﻡ ﺍﻟﻔﻀﻼﺀ‪) ،‬ﲰﺎﺭﺍﻍ‪ :‬ﻣﻜﺘﺒﺔ ﺍﻟﻌﻠﻮﻳﺔ‪ ،‬ﺩ‪.‬ﺕ‪ ، (.‬ﺹ ‪.٤‬‬

‫‪٥‬‬

‫ﻭﻣﻨﻬﺎﺝ ﺍﻷﺻﻔﻴﺎﺀ‪ ،‬ﻭﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﺍﻭﻱ ﺍﻟﺒﻨﺘﲎ ﺑﺴﻼﱂ ﺍﻟﻔﻀﻼﺀ ﺷﺮﺡ ﻣﻨﻈﻮﻣﺔ‬
‫ﺍﻷﺫﻛﻴﺎﺀ‪.‬‬

‫ﺇﻥ ﻛﺘﺎﺏ ﻫﺪﺍﻳﺔ ﺍﻷﺫﻛﻴﺎﺀ ﺇﱃ ﻃﺮﻳﻖ ﺍﻷﻭﻟﻴﺎﺀ ﻣﻦ ﺃﻋﻈﻢ ﻣﺆﻟﻔﺎﺕ ﺍﻟﺸﻴﺦ‬
‫ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﺍﳌﻠﻴﺒﺎﺭﻱ‪ ،‬ﻓﻴﻪ ﻣﺎﺋﺔ ﻭﲦﺎﻧﻴﺔ ﻭﲦﺎﻧﻮﻥ ﺑﻴﺘﺎ ﻋﻦ ﺑﻴﺎﻥ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﻮﺻﻞ ﺇﱃ‬
‫ﺍﻵﺧﺮﺓ ﻭﻫﻰ ﺷﺮﻳﻌﺔ‪ ،‬ﻃﺮﻳﻘﺔ‪ ،‬ﻭﺣﻘﻴﻘﺔ‪ .‬ﻭﺍﻟﻮﺻﺎﻳﺎ ﻋﻦ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﺍﻟﻘﻨﺎﻋﺔ‪ ،‬ﺍﻟﺰﻫﺪ‪،‬‬
‫ﺍﻟﺘﻮﻛﻞ‪ ،‬ﺍﻻﺧﻼﺹ ﻭﻏﲑ ﺫﺍﻟﻚ‪ .‬ﻭﺍﺳﺘﻌﻤﻞ ﻓﻴﻪ ﺍﻟﺒﺤﺮ ﺍﻟﻜﺎﻣﻞ ﺣﱴ ﻳﺴﻬﻞ‬
‫ﺣﻔﻈﻪ ﻟﻠﻄﻠﺒﺔ‪.‬‬

‫ﻭﻗﺪ ﻭﺟﺪ ﺍﻟﺒﺎﺣﺚ ﺍﻟﺘﺸﺒﻴﻪ ﻓﻴﻪ ﲝﺴﻦ ﺍﻟﺘﻌﺒﲑ‪ ،‬ﻭﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺍﺳﺘﻌﻤﺎﻝ‬
‫ﺃﺳﻠﻮﺏ ﺍﻟﺘﺸﺒﻴﻪ ﻗﻮﻝ ﺍﳌﺆﻟﻒ‪" :‬ﻓﺸﺮﻳﻌﺔ ﻛﺴﻔﻴﻨﺔ ﻭﻃﺮﻳﻘﺔ ‪ #‬ﻛﺎﻟﺒﺤﺮ ﰒﹼ ﺣﻘﻴﻘﺔ‬
‫ﺩﺭ‪ ‬ﻏﻼ"‪ ٨‬ﻓﺸﺮﻳﻌﺔ ﻛﺴﻔﻴﻨﺔ ﻭﻃﺮﻳﻘﺔ ﻛﺎﻟﺒﺤﺮ ﳘﺎ ﺗﺸﺒﻴﻪ ﻣﺮﺳﻞ ﳎﻤﻞ ﻷﻥ ﺣﺬﻑ‬
‫ﻭﺟﻪ ﺍﻟﺸﺒﻪ ﻭﺫﻛﺮ ﻓﻴﻪ ﺍﻷﺩﺍﺓ ﻫﻲ ﺍﻟﻜﺎﻑ‪ ،‬ﰒﹼ ﺣﻘﻴﻘﺔ ﺩﺭ‪ ‬ﻏﻼ ﻫﻲ ﺗﺸﺒﻴﻪ ﺑﻠﻴﻎ ﻷﻥ‬
‫ﺣﺬﻑ ﺍﻷﺩﺍﺓ ﻭ ﻭﺟﻪ ﺍﻟﺸﺒﻪ‪.‬‬

‫‪٨‬ﺍﻟﺸﻴﺦ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﺍﳌﻠﻴﺒﺎﺭﻯ‪ ،‬ﻓﻨﺠﻼﺳﻦ ﻫﺪﺍﻳﺔ ﺍﻷﺫﻛﻴﺎﺀ ﺍﱃ ﻃﺮﻳﻖ ﺍﻷﻭﻟﻴﺎﺀ‪ ،‬ﺹ ‪.١٥‬‬

‫‪٦‬‬

‫ﻭﻛﺎﻥ ﻛﺘﺎﺏ ﻫﺪﺍﻳﺔ ﺍﻷﺫﻛﻴﺎﺀ ﺍﻟﺬﻱ ﺍﻟﹼﻔﻪ ﺍﻟﺸﻴﺦ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﺍﳌﻠﻴﺒﺎﺭﻱ ﻗﺪ‬
‫ﺍﺣﺘﻮﻯ ﻛﺜﲑﺍ ﻋﻠﻰ ﺍﻟﺼﻮﺭ ﺍﻟﺒﻴﺎﻧﻴﺔ ﻭﺧﺎﺻﺔ ﺍﻟﺘﺸﺒﻴﻪ ﻭﻟﺬﻟﻚ ﺍﺭﺍﺩ ﺍﻟﺒﺎﺣﺚ ﺃﻥ‬
‫ﻳﺪﺭﺱ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻭﻳﻘﺪ‪‬ﻡ ﻣﻮﺿﻮﻉ "ﺻﻮﺭ ﺍﻟﺘﺸﺒﻴﻪ ﰲ ﻛﺘﺎﺏ ﻫﺪﺍﻳﺔ ﺍﻷﺫﻛﻴﺎﺀ‬
‫ﺇﱃ ﻃﺮﻳﻖ ﺍﻷﻭﻟﻴﺎﺀ ﻟﺰﻳﻦ ﺍﻟﺪﻳﻦ ﺍﳌﻠﻴﺒﺎﺭﻱ )ﺩﺭﺍﺳﺔ ﺑﻼﻏﻴﺔ("‬
‫ﺏ‪ .‬ﲢﺪﻳﺪ ﺍﳌﺸﻜﻠﺔ‬
‫ﺍﻥ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻭﺍﺳﻊ ﺍﻟﺒﺤﺚ‪ ،‬ﳛﺘﺎﺝ ﺍﱃ ﲢﺪﻳﺪ ﺟﻮﺍﻧﺒﻪ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ‬
‫ﺍﳊﻘﺎﺋﻖ ﻓﺤﺪﺩ ﺍﻟﺒﺎﺣﺚ ﻛﻤﺎ ﻳﻠﻰ‪:‬‬

‫‪ .١‬ﻣﻦ ﻫﻮ ﺍﻟﺸﻴﺦ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﺍﳌﻠﻴﺒﺎﺭﻱ؟‬
‫‪ .٢‬ﺃﻳﺔ ﺃﺑﻴﺎﺕ ﺗﺘﻀﻤﻦ ﺍﻟﺘﺸﺒﻴﻪ ﰲ ﻛﺘﺎﺏ ﻫﺪﺍﻳﺔ ﺍﻷﺫﻛﻴﺎﺀ ﺇﱃ ﻃﺮﻳﻖ‬
‫ﺍﻷﻭﻟﻴﺎﺀ؟‬
‫‪ .٣‬ﻣﺎ ﺻﻮﺭ ﺍﻟﺘﺸﺒﻴﻪ ﻓﻴﻬﺎ؟‬

‫‪٧‬‬

‫ﺝ‪ .‬ﺍﻷﻏﺮﺍﺽ ﻣﻦ ﺍﻟﺒﺤﺚ‬
‫ﻭﳑﺎ ﻻﺭﻳﺐ ﻓﻴﻪ ﺃﻥ ﻟﻜﻞ ﻋﻤﻞ ﻏﺮﺿﺎ ﻳﺮﺍﺩ ﺍﳊﺼﻮﻝ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﻷﻏﺮﺽ‬
‫ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻓﻬﻮ‪:‬‬

‫‪ .١‬ﻣﻌﺮﻓﺔ ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﺍﳌﻠﻴﺒﺎﺭﻱ‪ ،‬ﻣﻮﻟﺪﻩ ﻭﻧﺸﺄﺗﻪ ﻭﻣﺆﻟﻔﺎﺗﻪ‬
‫ﻭﻭﻓﺎﺗﻪ‬
‫‪ .٢‬ﻣﻌﺮﻓﺔ ﺃﺑﻴﺎﺕ ﺍﻟﺸﻌﺮ ﻓﻴﻪ ﺍﻟﺘﺸﺒﻴﻪ ﰲ ﻛﺘﺎﺏ ﻫﺪﺍﻳﺔ ﺍﻷﺫﻛﻴﺎﺀ ﺇﱃ ﻃﺮﻳﻖ‬
‫ﺍﻷﻭﻟﻴﺎﺀ‬
‫‪ .٣‬ﺍﻟﻜﺸﻒ ﻋﻦ ﺻﻮﺭ ﺍﻟﺘﺸﺒﻴﻪ ﻓﻴﻬﺎ‬
‫ﺩ‪.‬‬

‫ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ‬

‫ﻭﻗﺪ ﺳﺒﻖ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻋﺪﺩ ﻣﻦ ﻃﻼﺏ ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻨﻬﻢ ‪:‬‬

‫ﻋﺮﻓﺎﻥ ﺩﻭﺩﻯ ﰲ ﺩﺭﺍﺳﺘﻪ "ﺍﻹﻧﺸﺎﺀ ﺍﻟﻄﻠﱯ ﰲ ﻛﺘﺎﺏ ﻫﺪﺍﻳﺔ ﺍﻷﺫﻛﻴﺎﺀ ﺇﱃ‬
‫ﻃﺮﻳﻖ ﺍﻷﻭﻟﻴﺎﺀ ﻟﺰﻳﻦ ﺍﻟﺪﻳﻦ ﺍﳌﻠﻴﺒﺎﺭﻱ ﻭﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ﺍﻟﺒﻼﻏﺔ"‪.‬‬

‫‪٨‬‬

‫ﺣﻜﻤﺔ ﺍﻟﻠﻄﻒ ﰲ ﺩﺭﺍﺳﺘﻪ "ﺍﻹﳚﺎﺯ ﰲ ﺍﻟﺸﻌﺮ ﺍﻟﺼﻮﰲ ﺍﻟﺘﻌﻠﻴﻤﻲ ﻟﺰﻳﻦ‬
‫ﺍﻟﺪﻳﻦ ﺍﳌﻠﻴﺒﺎﺭﻱ )ﺩﺭﺍﺳﺔ ﲢﻠﻴﻠﻴﺔ ﻋﻦ ﺍﻟﻜﺘﺎﺏ ﻫﺪﺍﻳﺔ ﺍﻷﺫﻛﻴﺎﺀ ﺇﱃ ﻃﺮﻳﻖ‬
‫ﺍﻷﻭﻟﻴﺎﺀ("‪.‬‬

‫ﻭﺍﻣ‪‬ﺎ ﻣﻦ ﺣﻴﺚ ﺍﳌﻨﻬﺞ ﻓﻘﺪ ﺍﺳﺘﻔﺎﺩﻩ ﻋﺪﺩ ﻣﻦ ﺍﻟﺒﺎﺣﺜﲔ ﻣﺜﻞ ﳏﻤﺪ ﺻﺎﺩﻗﲔ‬
‫ﰲ ﰲ ﺩﺭﺍﺳﺘﻪ "ﺻﻮﺭ ﺍﻟﺘﺸﺒﻴﻪ ﰲ ﺍﻟﺸﻌﺮ ﺍﳊﺮ‪ ) ‬ﺷﺆﻭﻥ ﺻﻐﲑﺓ ( ﻟﱰﺍﺭ ﻗﺒﺎﱏ ﰲ‬
‫ﺩﻳﻮﺍﻥ ﺣﺒﻴﺒﱵ"‪.‬‬

‫ﻧﻈﺮﺍ ﻋﻠﻰ ﻫﺬﺍ ﱂ ﻳﻜﻦ ﺃﺣﺪ ﻳﺒﺤﺚ ﰲ ﺻﻮﺭ ﺍﻟﺘﺸﺒﻴﻪ ﰲ "ﻛﺘﺎﺏ ﻫﺪﺍﻳﺔ‬
‫ﺍﻷﺫﻛﻴﺎﺀ ﺇﱃ ﻃﺮﻳﻖ ﺍﻷﻭﻟﻴﺎﺀ" ﻟﺰﻳﻦ ﺍﻟﺪﻳﻦ ﺍﳌﻠﻴﺒﺎﺭﻱ ﻭﻟﺬﺍﻟﻚ ﺻﺎﺭ ﺍﻟﺒﺤﺚ ﳐﺘﻠﻔﺎ‬
‫ﺑﺎﳌﻮﺿﻮﻋﺎﺕ ﺍﳌﻮﺟﻮﺩﺓ‪.‬‬

‫ﻩ‪.‬‬

‫ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ‬
‫ﺃﻣ‪‬ﺎ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﱴ ﺳﻠﻜﻬﺎ ﺍﻟﺒﺎﺣﺚ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﻓﻬﻲ‬

‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﻜﺘﺒﻴ‪‬ﺔ ﻷ‪‬ﺎ ﺃﻳﺴﺮ ﺍﻟﻮﺳﻴﻠﺔ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻟﻠﻤﻘﺼﻮﺩ‪ .‬ﻓﺎﻋﺘﻤﺪ‬

‫‪٩‬‬

‫ﺍﻟﺒﺎﺣﺚ ﻋﻠﻰ ﺍﻟﻜﺘﺐ ﺍﳌﺘﻌﻠﻘﺔ ﺑﻌﻠﻮﻡ ﺍﻟﺒﻼﻏﺔ ﻭﺍﻋﺘﻤﺪ ﺍﻟﺒﺎﺣﺚ ﰲ ﻛﺘﺎﺑﺔ ﻫﺬﺍ‬
‫ﺍﻟﺒﺤﺚ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﺃﺻﺪﺭﻩ ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﻛﻠﻴ‪‬ﺔ ﺍﻻﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ‬
‫ﺍﻹﻧﺴﺎﻧﻴ‪‬ﺔ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﲜﺎﻛﺮﺗﺎ ﲢﺖ‬
‫ﺍﳌﻮﺿﻮﻉ ‪:‬‬
‫‪“Pedoman Penulisan Skripsi Bahasa dan Sastra Arab Fakultas Adab dan‬‬
‫”‪Humaniora UIN Syarif Hidayatullah Jakarta, ٢٠٠٧.‬‬

‫ﻭ‪.‬‬

‫ﺧﻄﺔ ﺍﻟﺒﺤﺚ‬
‫ﻭﺗﺴﻬﻴﻼ ﻟﻠﺒﺤﺚ ﻭﺍﻟﺪﺭﺍﺳﺔ‪ ،‬ﻗﺴ‪‬ﻢ ﺍﻟﺒﺎﺣﺚ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺇﱃ ﲬﺴﺔ‬

‫ﺃﺑﻮﺍﺏ‪ ،‬ﻭﻫﻲ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬

‫ﺍﻟﺒﺎﺏ ﺍﻷﻭ‪‬ﻝ‪ :‬ﻣﻘﺪﻣﺔ ﲢﺘﻮﻱ ﻋﻠﻰ ﺧﻠﻔﻴﺔ ﺍﳌﺸﻜﻠﺔ‪ ،‬ﲢﺪﻳﺪ ﺍﻟﺒﺤﺚ‪ ،‬ﺍﻟﻐﺮﺽ ﻣﻦ‬
‫ﺍﻟﺒﺤﺚ‪ ،‬ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﺧﻄﺔ ﺍﻟﺒﺤﺚ‪.‬‬

‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱐ‪ :‬ﶈﺔ ﻋﻦ ﺗﺮﲨﺔ ﺍﻟﺸﻴﺦ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﺍﳌﻠﻴﺒﺎﺭﻱ ﺍﻟﱴ ﲢﺘﻮﻱ ﻋﻠﻰ‬
‫ﻣﻮﻟﺪﻩ ﻭﺷﺨﺼﻴﺘﻪ ﻭﻧﺸﺄﺗﻪ ﻭﻣﺆﻟﻔﺎﺗﻪ ﻭﻭﻓﺎﺗﻪ‪.‬‬

‫‪١٠‬‬

‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﺘﻌﺮﻳﻒ ﻋﻦ ﺍﻟﺘﺸﺒﻴﻪ‪ ،‬ﻭﻳﺸﺘﻤﻞ ﻋﻠﻰ ﻣﻔﻬﻮﻣﻪ ﻭﻧﺸﺄﺗﻪ ﻭﺍﻗﺴﺎﻣﻪ‪.‬‬

‫ﺍﻟﺒﺎﺏ ﺍﻟﺮ‪‬ﺍﺑﻊ‪ :‬ﻳﻘﺪﻡ ﻓﻴﻪ ﺍﻟﺒﺎﺣﺚ ﺍﻟﺘﺸﺒﻴﻪ ﰲ ﻛﺘﺎﺏ ﻫﺪﺍﻳﺔ ﺍﻷﺫﻛﻴﺎﺀ ﺇﱃ ﻃﺮﻳﻖ‬
‫ﺍﻷﻭﻟﻴﺎﺀ ﻟﺰﻳﻦ ﺍﻟﺪﻳﻦ ﺍﳌﻠﻴﺒﺎﺭﻱ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ‪ :‬ﺍﻻﺧﺘﺘﺎﻡ ﻭﳛﺘﻮﻱ ﻋﻠﻲ ﺍﳋﻼﺻﺔ ﻭﺍﻻﻗﺘﺮﺍﺣﺎﺕ‪.‬‬
‫ﻭﺗﻠﻴﻪ ﻣﺮﺍﺟﻊ ﺍﻟﺒﺤﺚ ﺍﻟﱵ ﲢﺘﻮﻱ ﻋﻠﻰ ﺍﳌﺮﺍﺟﻊ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻷﺟﻨﺒﻴﺔ‪.‬‬

‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱐ‬
‫ﶈﺔ ﻋﻦ ﺗﺮﲨﺔ ﺍﻟﺸﻴﺦ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﺍﳌﻠﻴﺒﺎﺭﻱ‬
‫ﻛﺎﻥ ﺍﻟﺸﻴﺦ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﺍﳌﻠﻴﺒﺎﺭﻱ ﻫﻮ ﺍﺣﺪ ﺷﻌﺮﺍﺀ ﻭﻋﻠﻤﺎﺀ ﺍﻟﺘﺼﻮ‪‬ﻑ ‪‬ﻨﺪ‬
‫ﻋﺎﺵ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺘﺎﺳﻊ ﺍﳍﺠﺮﻱ ﻭﺻﺎﺣﺐ ﻣﺆﻟﻔﺎﺕ ﻋﺪﻳﺪﺓ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ‬
‫ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻟﺪﻋﻮﺓ ﻭﺍﻹﺭﺷﺎﺩ ﻭﺍﻟﻔﻘﺔ ﻭﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﻟﻨﺤﻮ ﻭﺍﻟﺼﺮﻑ‬
‫ﻭﺍﻟﻌﺮﻭﺽ ﻭﻏﲑﻫﺎ‪.‬‬

‫ﺃ‪.‬‬

‫ﻣﻮﻟﺪﻩ ﻭﻧﺸﺄﺗﻪ‬
‫ﺍﻟﺸ‪‬ﻴﺦ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺍﳌﻌﱪﻱ ﻭﻟﺪ ﰲ ﻛﻮﺷﲔ‬

‫)‪(Cochin‬‬

‫ﻣﻦ ﻣﺪﻥ ﻣﻠﻴﺎﺑﺎﺭ ﺑﻌﺪ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻣﻦ ﻳﻮﻡ ﺍﳋﻤﻴﺲ ‪ ١٢‬ﺷﻌﺒﺎﻥ ‪٨٧٢‬ﻫـ‬
‫ﻭﻧﻘﻠﻪ ﻋﻤﻪ ﺍﻟﻘﺎﺿﻲ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﺑﻦ ﺍﲪﺪ ﺇﱃ ﻓﻨﺎﻥ ﻭﻫﻮ ﺻﻐﲑ‪ ١.‬ﺃﺑﻮﻩ ﻋﻠﻰ ﺑﻦ‬
‫ﺍﲪﺪ ﺍﳌﻌﱪﻱ‪ .‬ﺍﻟﻮﻟﺪﺓ ﻏﲑ ﻣﻌﺮﻭﻓﺔ ﺍﻻﺳﻢ‪.‬‬

‫‪٢‬‬

‫‪١‬ﳏﻤﺪ ﻧﻮﺍﻭﻯ ﺍﳉﺎﻭﻯ‪ ،‬ﺳﻼﻡ ﺍﻟﻔﻀﻼﺀ‪) ،‬ﺳﻮﺭﺍﺑﺎﻳﺎ‪ :‬ﺩﺍﺭ ﺍﻟﻌﻠﻢ‪ ،‬ﺩ‪.‬ﺕ‪ (.‬ﺹ ‪٤.‬‬

‫‪٢‬ﺍﻷﺩﺏ ﺍﳌﻘﺎﺭﻧﺔ ﺍﻟﻌﺮﺏ ﰲ ﻛﱪﺍﻻ"‪ ،‬ﻣﺎﺩﺓ ﻋﻠﻤﻴﺔ ﻣﺎﺧﻮﺫﺓ ﰱ ‪ ٤‬ﺃﺑﺮﻳﻞ ‪٢٠١٠‬ﻡ‬
‫‪http://haras.naseej.com./Detail.asp.‬‬

‫‪١١‬‬

‫‪١٢‬‬

‫ﻭﻟﻌﺎﺋﻠﺔ ﺍﻟﺸﻴﺦ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﻳﺪ ﻃﻮﱄ ﰲ ﻧﺸﺮ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻟﻠﻐﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﻭﺃﺩ‪‬ﺎ ﰲ ﺍﳍﻨﺪ‪ .‬ﻭﻻﻳﺰﺍﻝ ﻋﺎﺋﻠﺔ ﻣﻌﺮﻭﻓﺔ ﰲ ﺑﻠﺪﺓ ﺑﻮﻧﺎﱐ‬
‫ﻣﻠﻴﺒﺎﺭ‬

‫ﺑﻮﻻﻳﺔ ﻛﲑﺍﻻ‬

‫)‪(Malyabary‬‬

‫)‪(Kerala‬‬

‫)‪(Ponant‬‬

‫ﰲ‬

‫ﺍﳍﻨﺪﻳﺔ‪ ،‬ﻋﺎﺋﻠﺔ ﻋﻠﻢ ﻭﺃﺩﺏ‬

‫ﻭﺩﻋﻮﺓ‪ ،‬ﻭﻳﻄﻠﻖ ﻋﻠﻴﻬﺎ ﺃﻫﻠﻲ ﻣﻠﻴﺒﺎﺭ ﻋﺎﺋﻠﺔ ﺍﳌﺨﺪﻭﻣﲔ ﻭﻳﺪﻋﻲ ﻛﻞ ﻓﺮﺩ ﺑﻠﻘﺐ‬
‫)ﳐﺪﻭﻡ(‪ ٣.‬ﻭﻫﻮ ﺟﺪ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﳌﻠﻴﺒﺎﺭﻱ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﻓﺘﺢ‬
‫ﺍﳌﻌﲔ ﺷﺮﺡ ﻗﺮﺓ ﺍﻟﻌﲔ‪.‬‬

‫‪٤‬‬

‫ﻭﻗﻴﻞ ﻭﻟﺪ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﺑﻦ ﻋﻠﻰ ﺳﻨﺔ )‪٨٧٣‬ﻫـ ‪١٤٦٨-‬ﻡ( ﰲ ﻣﻨﻄﻘﺔ‬
‫ﻛﻮﺭﺍ ﻣﻨﺬﺍﻝ‬

‫)‪(Cora Mnmal‬‬

‫ﰲ ﺃﻗﺼﻰ ﺟﻨﻮﺏ ﺍﳍﻨﺪ ﻛﺎﻥ ﻳﺴﻤﻴﻬﺎ ﺍﻟﻌﺮﺏ‬

‫ﺍﳌﺆﺭﺧﻮﻥ ﻣﻌﱪ ﻷﻥ ﺍﳌﻮﺍﻧﺊ ﺍﳌﻨﺘﺸﺮﺓ ﰲ ﻫﺬﻩ ﺍﳌﻨﻄﻘﺔ ﺍﳌﻤﺘﺪﺓ ﺑﲔ ﻣﺪﻳﻨﺔ ﻛﻮﻳﻠﻮﻥ‬
‫)‪(Cuellon‬‬

‫ﰲ ﺟﻨﻮﺏ ﻛﲑﺍﻻ ﻭﺑﲔ ﻣﺪﻳﻨﺔ ﻧﻠﹼﻮﺭ‬

‫)‪(Naylor‬‬

‫ﲟﻘﺎﻃﻌﺔ ﻣﺪﺍﺭﺱ‪،‬‬

‫ﻭﻛﺎﻧﺖ ﻣﺮﻛﺰﺍ ﻻﺭﺗﻴﺎﺩ ﺍﻟﺴﻔﻦ ﺍﻟﺘﺠﺎﺭﻳﺔ ﻟﻠﻌﺮﺏ ﰲ ﺳﻮﺍﺣﻞ ﺍﳍﻨﺪﻳﺔ‪.‬‬

‫‪٥‬‬

‫‪٣‬ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﺍﻷﻟﻮﺍﺋﻲ‪" ،‬ﻣﻦ ﺃﻋﻼﻡ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﳍﻨﺪ"‪ .‬ﻣﺎﺩﺓ ﻋﻠﻤﻴﺔ ﻣﺎﺧﻮﺫﺓ ﰱ ‪ ٤‬ﺃﺑﺮﻳﻞ‬
‫‪٢٠١٠‬ﻡ ﻣﻦ ‪http://www.iu.edu.sa.?Magazine/٥٢/١٧.doc‬‬

‫‪٤‬ﻛﺎﺭﻝ ﺷﺘﻮﻟﺰ‪ ،‬ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰱ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ‪ ،‬ﳎﻠﺔ ﺍ‪‬ﻤﻊ ﺍﻟﻌﻠﻤﻰ ﺍﻟﻌﺮﰉ ﺩﻣﺸﻖ‪ ،‬ﺍ‪‬ﻠﺔ ﺍﻟﺜﻼﺛﻮﻥ‪،‬‬

‫‪١٩٢٧‬ﻡ‪ ،‬ﺹ ‪. ٣٧٥‬‬

‫‪٥‬ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﺍﻷﻟﻮﺍﺋﻲ‪" ،‬ﻣﻦ ﺃﻋﻼﻡ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﳍﻨﺪ"‪ ،‬ﻣﺎﺩﺓ ﻋﻠﻤﻴﺔ ﻣﺎﺧﻮﺫﺓ ﰱ ‪ ٤‬ﺃﺑﺮﻳﻞ‬

‫‪٢٠١٠‬ﻡ ﻣﻦ‬

‫‪http://www.iu.edu.sa.?Magazine/٥٢/١٧.doc‬‬

‫‪١٣‬‬

‫ﻭﻛﺎﻥ ﻣﻠﻜﻬﺎ ﺳﻮﻧﺪﺭﺍ ﺑﺎﻧﺪﻳﺎ‬

‫)‪(Sondra Pandya‬‬

‫ﳚﺐ ﺍﻟﺘﺠﺎﺭ ﺍﻟﻌﺮﺏ‬

‫ﻛﺜﲑﺍ ﳌﺎ ﳍﻢ ﻣﻦ ﺩﻭﺭ ﻛﺒﲑ ﰲ ﺍﻗﺘﺼﺎﺩ ﺍﻟﺒﻼﺩ ﻭﺭﺧﺎﺋﻬﺎ‪ ،‬ﻓﻘﺪ ﺍﺧﺘﺎﺭ ﺍﳌﻠﻚ ﻣﺴﻠﻤﺎ‬
‫ﻋﺮﺑﻴﺎ ﻭﻫﻮ )ﺗﻘﻰ ﺍﻟﺪﻳﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﳏﻤﺪ ﺍﻟﻄﻴﺐ( ﺍﳌﻮﻟﻮﺩ ﰲ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‬
‫ﻟﻴﻜﻮﻥ ﻣﺴﺘﺸﺎﺭﺍ ﻟﻪ ﰲ ﺍﻟﺸﺌﻮﻥ ﺍﻟﺘﺠﺎﺭﻳﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪ ،‬ﰒ ﻋﻴﻨﻪ ﻭﺍﻟﻴﺎ ﻋﻠﻰ‬
‫ﻣﻘﺎﻃﻌﺔ ‪-‬ﻛﺎﺋﻞ ﺑﺎﺗﻨﺎﻡ ‪-‬ﺇﺣﺪﻯ ﺍﳌﻮﺍﻧﺊ ﺍﻟﺮﺋﻴﺴﻴﺔ ﰲ ﻣﻌﱪ‪.‬‬

‫‪٦‬‬

‫ﻭﰲ ﺑﺪﺍﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺎﺷﺮ ﺍﳍﺠﺮﻱ ﺍﺭﲢﻞ ﺍﻟﺸﻴﺦ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﺑﻦ ﻋﻠﻰ ﻣﻦ‬
‫ﻣﺴﻘﻂ ﺭﺃﺳﻪ ﲟﻌﱪ ﺇﱃ ﻣﻠﻴﺎﺭ ﻛﲑﺍﻻ‬
‫)‪(Cochin‬‬

‫)‪(Kerala‬‬

‫ﺍﻟﱵ ﻧﺰﻟﺖ ﰲ ﻣﺪﻳﻨﺔ ﻛﻮﺗﺸﲔ‬

‫ﰒ ﺍﻧﺘﻘﻠﺖ ﺇﱃ ﻣﺪﻳﻨﺔ ﺑﻮﻧﺎﻥ‪ .‬ﺑﲎ ﺍﻟﺸﻴﺦ ﻣﺴﺠﺪﺍ ﺟﺎﻣﻌﺎ ﻛﺒﲑﺍ ﰲ‬

‫ﺑﻮﻧﺎﱐ )‪ (Ponant‬ﻟﻴﻜﻮﻥ ﻣﺮﻛﺰﺍ ﻟﻨﺸﺮ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﲔ ﺃﻫﻠﻲ‬
‫ﻣﻠﻴﺒﺎﺭ‪.‬‬

‫‪٧‬‬

‫ﻭﺑﻌﺪ ﻭﺻﻮﻝ ﺍﻟﺸﻴﺦ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﺑﻦ ﻋﻠﻰ ﺇﱃ ﺑﻮﻧﺎﱐ ﻭﺑﻨﺎﺀ ﻣﺴﺠﺪﻩ‬
‫ﺍﳌﺪﺭﺳﻲ ﻓﻴﻬﺎ‪ ،‬ﺃﺻﺒﺤﺖ ﻫﺬﻩ ﺍﳌﺪﻳﻨﺔ ﻣﻨﺎﺭ ﺍﻟﻨﻮﺭ ﻭﺍﻟﻌﺮﻓﺎﻥ ﻭﳏﻂ ﺭﺟﺎﻝ ﺍﻟﻌﺎﱂ‬
‫ﻭﺍﻷﺩﺏ ﺍﻟﻘﺎﺩﻣﲔ ﻣﻦ ﺃﺭﺟﺎﺀ ﺍﳍﻨﺪ ﻭﻣﻦ ﻣﺼﺮ ﻭﺳﻮﺭﻳﺎ‪ ،‬ﻓﻜﺎﻥ ﻣﻦ ﺑﲔ ﺍﳌﺪﺭﺳﲔ‬
‫‪٦‬ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﺍﻷﻟﻮﺍﺋﻲ‪" ،‬ﻣﻦ ﺃﻋﻼﻡ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﳍﻨﺪ"‪.‬‬

‫‪٧‬ﻧﻔﺲ ﺍﳌﺮﺍﺟﻊ‪.‬‬

‫‪١٤‬‬

‫ﰲ ﻫﺬﺍ ﺍﳉﺎﻣﻊ ﺍﻟﺸﻴﺦ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺃﲪﺪ ﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ )ﺍﳌﺘﻮﰲ ﺳﻨﺔ‬
‫‪٩٠٩‬ﻫـ(‪ .‬ﻭﻭﺿﻊ ﺍﻟﺸﻴﺦ ﺗﺼﻤﻴﻢ ﻫﺬﺍ ﺍﳌﺴﺠﺪ ﺍﳉﺎﻣﻊ‪ ،‬ﲝﻴﺚ ﻳﺼﻠﺢ ﻷﻥ ﺗﻌﻘﺪ‬
‫ﻓﻴﻪ ﺣﻠﻘﺎﺕ ﺍﻟﺪﺭﻭﺱ‪ ،‬ﻭﻳﻘﻴﻢ ﰲ ﺯﻭﺍﻳﺔ ﻭﺃﺭﻭﻗﺘﻪ ﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻳﻦ ﻳﻔﺪﻭﻥ ﺇﻟﻴﻪ ﻣﻦ‬
‫ﺧﺎﺭﺝ ﺍﳌﺪﻳﻨﺔ‪ .‬ﻭﻗﺎﻡ ﺑﺎﻟﺘﺪﺭﻳﺲ ﻓﻴﻪ ﻛﺒﺎﺭ ﺃﺳﺎﺗﺬﺓ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻟﻌﺮﺑﻴﺔ ﻣﺜﻞ‬
‫ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ ﺍﳌﺬﻛﻮﺭ‪.‬‬

‫‪٨‬‬

‫ﻭﲣﺮﺝ ﻣﻦ ﻫﺬﺍ ﺍﳌﺮﻛﺰ ﺍﻟﻌﻠﻤﻲ ﻋﺪﺩ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﻋﻼﻡ ﰲ ﻋﻠﻮﻡ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻣﻨﻬﻢ ﳒﻞ ﺍﻟﺸﻴﺦ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﻭﺣﻔﻴﺪﻩ‪ ،‬ﺍﻟﺸﻴﺨﺎﻥ ﻋﺒﺪ‬
‫ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺯﻳﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺯﻳﻦ ﺍﻟﺪﻳﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﳌﻌﺮﻭﻑ ﺑﺰﻳﻦ ﺍﻟﺪﻳﻦ ﺍﻟﺜﺎﱏ‪،‬‬
‫ﻓﻜﺎﻧﻮﺍ ﻣﻦ ﺟﻠﺔ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳍﻨﻮﺩ ﰲ ﺍﻟﻔﻘﻪ ﻭﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ ﰲ ﺍﳍﻨﺪ‪،‬‬
‫ﻭﺃﺻﺤﺎﺏ ﻣﺆﻟﻔﺎﺕ ﻋﺪﻳﺪﺓ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬

‫ﻭﻛﺎﻥ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺪﻋﺎﺓ ﺍﻟﺬﻳﻦ ﺩﺭﺳﻮﺍ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﻫﺬﺍ ﺍﳉﺎﻣﻊ‬
‫ﺍﳌﺪﺭﺳﻲ ﺍﻟﺸﻬﻮﺭ ﺍﳌﺮﺣﻮﻡ ﺍﻟﺸﻴﺦ ﻣﻘﺎﺭ ﺍﳌﻮﻟﻮﻱ ‪-‬ﺍﳌﺘﻮﰲ ﺳﻨﺔ ‪١٩٦٩‬ﻡ ‪ -‬ﺍﻟﺬﻱ‬
‫ﻗﻀﻰ ﺳﻨﻮﺍﺕ ﻋﻤﺮﻩ ﻛﻠﻪ ﰲ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﺑﺎﻟﻮﻋﻆ ﻭﺍﻹﺭﺷﺎﺩ‪.‬‬
‫‪٧‬ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﺍﻷﻟﻮﺍﺋﻲ‪" ،‬ﻣﻦ ﺃﻋﻼﻡ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﳍﻨﺪ"‪.‬‬

‫‪٩‬ﺍﻧﻔﺲ ﺍﳌﺮﺍﺟﻊ‪.‬‬

‫‪٩‬‬

‫‪١٥‬‬

‫ﺏ‪ .‬ﻣﺆﻟﻔﺎﺗﻪ‬
‫ﺃﻟﹼﻒ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﺍﳌﻠﻴﺒﺎﺭﻱ ﻛﺜﲑﺍ ﻣﻦ ﺍﳌﺆﻟﻔﺎﺕ ﺍﻟﱵ ﺗﺘﻌﻠﻖ ﺑﻌﻠﻢ ﺍﻟﺪﻳﻨﻴﺔ‬
‫ﻣﻨﻬﺎ‪ :‬ﻣﺮﺷﺪ ﺍﻟﻄﻼﺏ‪ ،‬ﻭﺳﺮﺍﺝ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﴰﺲ ﺍﳍﺪﻯ‪ ،‬ﻭﲢﻔﺔ ﺍﻷﺣﺒﺎﺀ‪ ،‬ﻭﺇﺭﺷﺎﺩ‬
‫ﺍﻟﻘﺎﺻﺪﻳﻦ‪ ،‬ﻭﺷﻌﺐ ﻹﳝﺎﻥ‪ ،‬ﻭﻛﻔﺎﻳﺔ ﺍﻟﻔﺮﺍﺋﺾ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﺼﻔﺎ ﻣﻦ ﺍﻟﺸﻔﺎﺀ‪،‬‬
‫ﻭﻛﺘﺎﺏ ﺍﻟﻘﺎﻓﻴﺔ ﻻﺑﻦ ﺣﺎﺟﺐ‪ ،‬ﻭﺗﺴﻬﻴﻞ ﺍﻟﻜﺎﻓﻴﺔ ﻭﺷﺮﺡ ﺃﻟﻔﻴﺔ ﺍﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﻭﺷﺮﺡ‬
‫ﺍﻟﺘﺤﻔﺔ ﻻﺑﻦ ﺍﻟﻮﺭﺩﻱ‪ ،‬ﻭﺷﺮﺡ ﺍﻹﺭﺷﺎﺩ ﻻﺑﻦ ﺍﳌﻘﺮﻱ‪ ،‬ﻭﻗﺼﺺ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﻛﺘﺎﺏ‬
‫ﻫﺪﺍﻳﺔ ﺍﻷﺫﻛﻴﺎﺀ ﺇﱃ ﻃﺮﻳﻖ ﺍﻷﻭﻟﻴﺎﺀ‪ ،‬ﻭﺃﺭﺟﻮﺯﺓ ﰲ ﺍﻟﻔﻠﺴﻔﺔ‪ ،‬ﺇﺿﺎﻓﺔ ﺇﱃ ﻗﺼﻴﺪﺗﻪ‬
‫"ﲢﺮﻳﺾ ﺃﻫﻞ ﺍﻹﳝﺎﻥ ﻋﻠﻰ ﺟﻬﺎﺩ ﻋﺒﺪﺓ ﺍﻟﺼﻠﺒﺎﻥ"‪.‬‬

‫‪١٠‬‬

‫ﻭﻗﺎﻝ ﺍﻟﺰﺭﻛﻠﻰ ﰲ ﺍﻷﻋﻼﻡ ﻟﻪ ﺍﳉﻮﺍﺭﺡ ﰲ ﻋﻘﻮﺑﺔ ﺃﻫﻞ ﻛﺒﺎﺋﺮ ﺭﺳﺎﻟﺔ‪،‬‬
‫ﻭﳐﺘﺼﺮ ﰲ ﺍﻟﻮﻋﻆ‪ ،‬ﻭﻫﺪﺍﻳﺔ ﺍﻷﺫﻛﻴﺎﺀ ﺇﱃ ﻃﺮﻳﻖ ﺍﻷﻭﻟﻴﺎﺀ ﻣﻨﻈﻮﻣﺔ ﰲ‬
‫ﺍﻟﺘﺼﻮﻑ‪.‬‬

‫‪١١‬‬

‫‪""٩‬ﺃﺩﺏ ﺍﳌﻘﺎﺭﻧﺔ ﺍﻟﻌﺮﰊ ﰲ ﻛﱪﺍﻻ"‬

‫‪١٠‬ﺧﲑ ﺍﻟﺪﻳﻦ ﺍﻟﺰﺭﻛﺎﱃ‪ ،‬ﺍﻷﻋﻼﻡ ﻗﺎﻣﻮﺱ ﺗﺮﺍﺟﻢ ﻷﺷﻬﺮ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﻣﻦ ﺍﻟﻌﺮﺏ ﻭﺍﳌﺴﺘﻌﺮﺑﲔ‬

‫ﻭﺍﳌﺴﺘﺮﺷﻘﲔ‪ ،‬ﺹ ‪٦٤.‬‬

‫‪١٦‬‬

‫ﻭﻛﺘﺐ ﺑﺎﻟﻌﺮﺑﻴﺔ )ﻫﺪﺍﻳﺔ ﺍﻷﺫﻛﻴﺎﺀ ﺇﱃ ﻃﺮﻳﻖ ﺍﻷﻭﻟﻴﺎﺀ( ﻭﻟﻪ ﺷﺮﺡ ﻛﺘﺒﻪ ﺍﺑﻦ‬
‫ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻭﻋﻨﻮﺍﻥ ﺍﻟﺸﺮﺡ )ﻣﺴﻠﻚ ﺍﻷﺫﻛﻴﺎﺀ( ﻭﻛﺘﺐ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻰ ﺑﻦ ﳏﻤﺪ‬
‫ﺣﺎﺟﻰ ﺻﺪﺭ ﺍﻟﺪﻳﻦ ﺍﻟﺼﲑﱐ ﰲ ﻗﻨﺪﻫﺎﺭ ﰲ ﺳﻨﺔ ‪٩٥٠‬ﻫـ‪١٥٣٤/‬ﻡ ﺍﻟﻜﺘﺎﺏ‬
‫ﺍﻟﻠﻐﻮﻱ )ﺭﺳﺎﻟﺔ ﰲ ﲤﺎﻡ ﺍﳌﺴﺘﺮﻙ( ﻭﻛﺘﺐ ﺷﺮﻑ ﺍﻟﻘﺎﺿﻰ ﺑﻦ ﺣﺴﲔ ﺍﳌﺪﺭﺍﻏﻲ‬
‫ﺍﻟﻐﺰﻧﻮﻱ ﺍﻟﺬﻯ ﺗﻮﰲ ﻋﺎﻡ ‪٨٥٤‬ﻫـ‪١٤٥٩/‬ﻡ ) ﺍﻟﻨﺘﻒ ﺍﳊﺴﺎﻥ ﻟﻠﻔﺘﺎﻭﻯ(‪.‬‬

‫‪١٢‬‬

‫ﻭﻛﺘﺎﺏ ﻫﺪﺍﻳﺔ ﺍﻷﺫﻛﻴﺎﺀ ﺇﱃ ﻃﺮﻳﻖ ﺍﻷﻭﻟﻴﺎﺀ ﰲ ﻋﻠﻢ ﺍﻟﺘﺼﻮﻑ ﻓﻴﻪ ﻣﺎﺋﺔ‬
‫ﻭﲦﺎﻧﻴﺔ ﻭﲦﺎﻧﻮﻥ ﺑﻴﺘﺎ ﻭﺍﺳﺘﻌﻤﻞ ﺍﻟﺒﺤﺮ ﺍﻟﻜﺎﻣﻞ ﳝﻜﻦ ﺳﻬﻞ ﺣﻔﻈﻪ ﻟﻠﻄﻠﺒﺔ‪ .‬ﻭﳛﺘﻤﻞ‬
‫ﺟﻨﺴﺎ ﻣﻦ ﺃﺟﻨﺎﺱ ﺍﻟﺸﻌﺮ ﺍﻟﺘﻌﻤﻠﻲ ﺍﻟﺼﻮﰲ‪.‬‬

‫‪١١‬ﻛﺎﺭﻝ ﺷﺘﻮﻟﺰ‪" ،‬ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰱ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ"‪ ،‬ﳎﻠﺔ ﺍ‪‬ﻤﻊ ﺍﻟﻌﻠﻤﻲ ﺩﻣﺸﻖ ﳎﻠﺔ ﺍ‪‬ﻤﻊ ﺍﻟﻌﻠﻤﻲ ﺍﻟﻌﺮﰉ‬
‫ﺩﻣﺸﻖ‪ ،‬ﺹ‪.٣٧٥‬‬

‫‪١٧‬‬

‫ﺝ‪ .‬ﻭﻓﺎﺗﻪ‬
‫ﺍﻧﺘﻘﻞ ﺍﻟﺸﻴﺦ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﺑﻦ ﻋﻠﻰ ﺇﱃ ﺭﲪﺔ ﺍﷲ ﲟﺪﻳﻨﺔ ﺑﻮﻧﺎﱐ ﰲ ‪ ١٧‬ﺷﻌﺒﺎﻥ‬
‫‪٩٢٨‬ﻫـ‪١٥٢١/‬ﻡ‪.‬‬
‫ﺷﻌﺒﺎﻥ ‪ ٩٢٨‬ﻫـ‪.‬‬

‫‪١٣‬‬

‫ﺃﻭ ﺗﻮﰲ ‪‬ﺎ ﰲ ﺍﻟﻨﺼﻒ ﺍﻟﺜﺎﱏ ﻣﻦ ﻟﻴﻠﺔ ﺍﳉﻤﻌﺔ ‪١٦‬‬

‫‪١٤‬‬

‫ﻭﻗﺎﻝ ﺁﺧﺮ ﻇﻞ ﺍﻟﺸﻴﺦ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﺍﻷﻭﻝ ﻳﺪﺭﺱ ﰲ ﺍﳌﺴﺠﺪ ﻭﻳﻨﺸﺮ ﺍﻟﻌﻠﻢ‬
‫ﻭﺍﻟﺪﻳﻦ ﻭﻳﻘﻮﻡ ﺑﺪﻭﺭﻩ ﺍﻟﺮﻳﺎﺩﻱ ﰲ ﻣﺴﺎﺭ ﺃﻣﺘﻪ ﺣﱴ ﻭﻓﺎﺗﻪ ﺍﳌﻨﻴﺔ ﻋﺎﻡ ‪٩٢٦‬ﻫـ ‪-‬‬
‫‪١٥٢١‬ﻡ‪ ،‬ﻭﺃﻗﱪ