Wujuh al-muhassinab al-badi'iyah fi syair Yusuf al-qardawi

‫ﺃ‬

‫ﺗﺼﺮﻳﺢ ﺍﻟﺒﺎﺣﺚ‬

‫ﰱ ﻫﺬﻩ ﺍﳌﻨﺎﺳﺒﺔ ﺻﺮﺣﺖ ﺑﺄﻥ ‪:‬‬
‫‪.١‬‬

‫ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻛﺘﺒﺘﻪ ﺑﻨﻔﺴﻰ ﻟﺘﻜﻤﻠﺔ ﺍﻟﺸﺮﻭﻁ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺍﻟﺪﺭﺟﺔ‬
‫ﺍﳉﺎﻣﻌﻴﺔ ﺍﻷﻭﱃ ﲜﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﺟﺎﻛﺮﺗﺎ‪.‬‬

‫‪ .٢‬ﻛﻞ ﺍﳌﺮﺍﺟﻊ ﺍﻟﱵ ﺍﺳﺘﻌﻤﻠﺘﻬﺎ ﰱ ﻛﺘﺎﺑﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻗﺪ ﻭﺿﻌﺘﻬﺎ ﺣﺴﺐ‬
‫ﺍﻟﻘﺮﺍﺭﺍﺕ ﺍﳌﻮﺟﻮﺩﺓ ﲜﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ‬
‫ﺟﺎﻛﺮﺗﺎ‪.‬‬
‫‪ .٣‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺒﺤﺚ ﻣﻦ ﻏﲑ ﺇﻋﺪﺍﺩﻯ ﻭﻳﻮﺟﺪ ﻓﻴﻪ ﺍﻧﺘﺤﺎﻝ ﻵﺭﺍﺀ ﺍﻟﻐﲑ ﺩﻭﻥ‬
‫ﺫﻛﺮﻩ ﻓﺄﺳﺘﻌﺪ ﺃﻥ ﺃﺳﺘﻠﻢ ﻛﻞ ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﱴ ﻗﺮﺭ‪‬ﺎ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ‬
‫ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﺟﺎﻛﺮﺗﺎ‪.‬‬

‫ﺟﺎﻛﺮﺗﺎ‪ ٣ ،‬ﻳﻮﻧﻴﻮ ‪ ٢٠١١‬ﻡ‬

‫ﺣﺎﰉ ﻭﺟﺎﻳﺎ‬
‫ﺏ‬

‫ﺝ‬

‫ﲡﺮﻳﺪ‬
‫ﺣﺎﰊ ﻭﺟﺎﻳﺎ ‪ :‬ﻭﺟﻮﻩ ﺍﶈﺴﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ ﰱ ﺷﻌﺮ ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ‬
‫ﺍﻷﺩﺏ ﻳﻨﻘﺴﻢ ﺇﱃ ﻗﺴﻤﲔ ‪ :‬ﻓﺎﻷﻭﻝ ﻓﻦ ﺍﻟﻨﺜﺮ ﻭﺍﻟﺜﺎﱏ ﻓﻦ ﺍﻟﺸﻌﺮ‪ .‬ﻭﺃﻣﺎ‬
‫ﺍﻟﺸﻌﺮ ﻓﻬﻮ ﺍﻟﻜﻼﻡ ﺍﳌﻮﺯﻭﻥ ﺍﳌﻘﻔﻰ ﺍﳌﻌﱪ ﻋﻦ ﺍﻷﺧﻴﻠﺔ ﺍﻟﺒﺪﻳﻌﻴﺔ ﻭﺍﻟﺼﻮﺭ ﺍﳌﺆﺛﺮﺓ‬
‫ﺍﻟﺒﻠﻴﻐﺔ‪.‬‬
‫ﰱ ﻫﺬﻩ ﺍﳊﺎﻟﺔ‪ ،‬ﺃﺭﺍﺩ ﺍﻟﺒﺎﺣﺚ ﺩﺭﺍﺳﺔ ﺍﳉﻮﺍﻧﺐ ﺍﻟﺒﻼﻏﻴﺔ ﺍﻟﺒﺪﻳﻌﻴﺔ ﻣﻦ‬
‫ﺍﶈﺴﻨﺎﺕ ﺍﻟﻠﻔﻈﻴﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ ﰱ ﺷﻌﺮ ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ ﰱ ﺍﻟﻜﺘﺎﺏ "ﺍﳌﺴﻠﻤﻮﻥ‬
‫ﻗﺎﺩﻣﻮﻥ"‪ .‬ﻭﻟﺬﻟﻚ ﺣﺎﻭﻝ ﺍﻟﺒﺎﺣﺚ ﺍﻹﺟﺎﺑﺔ ﻋﻦ ﺍﻷﺳﺌﻠﺔ ‪:‬ﻫﻞ ﰱ ﺷﻌﺮ ﻳﻮﺳﻒ‬
‫ﺍﻟﻘﺮﺿﺎﻭﻯ ﻣﻦ ﻛﺘﺎﺑﻪ "ﺍﳌﺴﻠﻤﻮﻥ ﻗﺎﺩﻣﻮﻥ" ﻭﺟﻮﻩ ﺍﶈﺴﻨﺎﺕ ﺍﻟﻠﻔﻈﻴﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ ؟‬
‫ﺃﻣﺎ ﺍﻟﻐﺮﺽ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻓﻬﻲ ‪ :‬ﺍﻟﻜﺸﻒ ﻋﻦ ﻭﺟﻮﻩ ﺍﶈﺴﻨﺎﺕ ﺍﻟﻠﻔﻈﻴﺔ‬
‫ﻭﺍﳌﻌﻨﻮﻳﺔ ﰱ ﺷﻌﺮ ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ‪ .‬ﻹﺟﺎﺑﺔ ﺍﻷﺳﺌﻠﺔ ﺍﳌﻄﺮﻭﺣﺔ ﻭﻟﻨﺠﺎﺡ‬
‫ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺍﻟﻐﺮﺽ ﺍﳌﺮﺟﻮ ﻳﺴﺘﺨﺪﻡ ﺍﻟﺒﺎﺣﺚ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﻜﺘﺒﻴﺔ ﰱ ﲨﻊ ﻣﻮﺍﺩ‬
‫ﺍﻟﺒﺤﺚ ﻭﻳﺴﺘﻌﻤﻞ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺒﻼﻏﻴﺔ ﰱ ﲢﻠﻴﻠﻪ ﻭﻳﻌﺘﻤﺪ ﻋﻠﻰ ﻛﺘﺎﺏ ﺩﻟﻴﻞ ﺍﻟﺒﺤﺚ‬
‫ﺍﻟﺬﻯ ﺃﺻﺪﺭﻩ ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍ‪‬ﺎ ﰱ ﻛﺘﺎﺑﺘﻪ‪.‬‬
‫ﺑﻌﺪﻣﺎ ﲝﺚ ﻓﻴﻪ ﻗﺪﻡ ﺍﻟﺒﺎﺣﺚ ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪ :‬ﺃﻧﻪ ﻭﺟﺪ ﻓﻴﻪ ﺍﶈﺴﻨﺎﺕ‬
‫ﺍﻟﺒﺪﻳﻌﻴﺔ ﰱ ﺑﻌﺾ ﺃﺷﻌﺎﺭﻩ ﻟﻔﻈﻴﺔ ﻛﺎﻧﺖ ﺃﻭ ﻣﻌﻨﻮﻳﺔ ﻣﺜﻞ ﺍﳉﻨﺎﺱ ﻭﺍﻟﺴﺠﻊ‬
‫ﻭﺍﻟﻄﺒﺎﻕ ﻭﺍﳌﻘﺎﺑﻠﺔ‪.‬‬

‫ﺩ‬

‫ﺷﻜﺮ ﻭﺗﻘﺪﻳﺮ‬
‫ﺍﳊﻤﺪﷲ ﺍﻟﺬﻯ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﰱ ﺃﺣﺴﻦ ﺗﻘﻮﱘ ﻭﻫﺪﻯ ﺍﻟﻨﺎﺱ ﺇﱃ‬
‫ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﺻﻼﺓ ﻭﺳﻼﻣﺎ ﺩﺍﺋﻤﲔ ﻣﺘﻼﺯﻣﲔ ﻋﻠﻰ ﺳﻴﺪ ﺍﳌﺮﺳﻠﲔ ﳏﻤﺪ ﺍﺑﻦ‬
‫ﻋﺒﺪﺍﷲ ﺍﻷﻣﲔ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﻭﻣﻦ ﺗﺒﻌﻪ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪ .‬ﺃﻣﺎﺑﻌﺪ‪.‬‬
‫ﻓﺒﺈﺫﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺗﻮﻓﻴﻘﻪ ﻭﻋﻨﺎﻳﺘﻪ ﻗﺪ ﲤﺖ ﻛﺘﺎﺑﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‬
‫ﺍﻟﻌﻠﻤﻰ‪ ،‬ﻓﺈﻧﻪ ﺃﺣﺪ ﻣﻦ ﺍﻟﺸﺮﻭﻁ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺍﻟﺪﺭﺟﺔ ﺍﳉﺎﻣﻌﻴﺔ ﺍﻷﻭﱃ ﰱ ﻛﻠﻴﺔ‬
‫ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺑﻘﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍ‪‬ﺎ ﲜﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﲜﺎﻛﺮﺗﺎ‪.‬‬
‫ﰱ ﻫﺬﻩ ﺍﳌﻨﺎﺳﺒﺔ ﺍﳉﻤﻴﻠﺔ ﻳﺴﺘﻠﺰﻡ ﺍﻟﺒﺎﺣﺚ ﺃﻥ ﻳﻘﺪﻡ ﺍﻟﺸﻜﺮ ﻭﺍﻟﺘﻘﺪﻳﺮ‬
‫ﻭﺍﻟﺘﺤﻴﺔ ﳍﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻣﺪﻭﺍ ﺃﻳﺪﻳﻬﻢ ﺑﺎﳌﺴﺎﻋﺪﺍﺕ ﰱ ﺇﲤﺎﻡ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪ ،‬ﻓﻤﻦ‬
‫ﻫﺆﻻﺀ ‪:‬‬
‫‪ .١‬ﻓﻀﻴﻠﺔ ﺍﻟﻌﻤﻴﺪ ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ‬
‫ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﲜﺎﻛﺮﺗﺎ ﺍﻟﺪﻛﺘﻮﺭ ﺍﳊﺎﺝ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﻫﺎﺷﻢ ﺍﳌﺎﺟﺴﺘﲑ‬
‫ﻭﻧﻮﺍﺋﺒﻪ‪.‬‬

‫ﻩﻫ‬

‫‪ .٢‬ﻓﻀﻴﻠﺔ ﺭﺋﻴﺲ ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍ‪‬ﺎ‪ ،‬ﺍﻟﻜﺪﺗﻮﺭﻧﺪﻭﺱ ﺃﺩﺍﻧﺞ ﺃﺳﺪﺭﻯ‬
‫ﺍﳌﺎﺟﺴﺘﲑ‪ ،‬ﻭﺳﻜﺮﻳﻴﺘﺮﻩ ﺍﻟﺪﻛﺘﻮﺭ ﺟﻬﻴﺎ ﺑﻮﺍﻧﺎ ﺍﳌﺎﺟﺴﺘﲑ ‪ ،‬ﻭﲨﻴﻊ ﺍﳌﺪﺭﺳﲔ‬
‫ﺍﻟﻔﻀﻼﺀ ﺑﻜﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬
‫‪ .٣‬ﻓﻀﻴﻠﺔ ﺍﻟﺪﻛﺘﻮﺭ ﺍﳊﺎﺝ ﺃ‪ .‬ﻡ‪ .‬ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﳌﺎﺟﺴﺘﲑ ﺍﻟﺬﻯ ﺍﻧﺘﻬﺰ ﻓﺮﺻﺘﻪ‬
‫ﻹﺷﺮﺍﻑ ﺍﻟﺒﺎﺣﺚ ﰱ ﻛﺘﺎﺑﺔ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻋﺴﻰ ﺃﻥ ﳚﻌﻞ ﺍﷲ ﻋﻤﻠﻪ ﻣﻘﺒﻮﻻ‬
‫ﻭﺣﻴﺎﺗﻪ ﻣﺒﺎﺭﻛﺔ ﰱ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪.‬‬
‫‪ .٤‬ﺭﺋﻴﺲ ﻣﻜﺘﺒﺔ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﲝﺎﻛﺮﺗﺎ‪،‬‬
‫ﻭﺭﺋﻴﺲ ﻣﻜﺘﺒﺔ ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻊ ﲨﻴﻊ‬
‫ﻣﻮﻇﻔﻴﻬﺎ‪.‬‬
‫‪ .٥‬ﲨﻴﻊ ﺍﻹﺧﻮﺍﻥ ﻭﺍﻷﺧﻮﺍﺕ ﺍﻟﺬﻳﻦ ﻗﺪ ﺩﻓﻌﻮﻩ ﻭﻧﺼﺤﻮﻩ ﻭﻛﺬﻟﻚ‬
‫ﺃﺻﺪﻗﺎﺋﻪ ﻭﺯﻣﻼﺋﻪ ﻣﻦ ﺍﻟﻄﻼﺏ ﺑﻘﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍ‪‬ﺎ‪ ،‬ﺍﻟﺬﻳﻦ ﻗﺪ‬
‫ﺳﺎﻋﺪﻭﻩ ﰱ ﺇﲤﺎﻡ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
‫‪ .٦‬ﻭﺃﺧﺺ ﺑﺎﻟﺸﻜﺮ ﺑﻜﻞ ﺗﻮﺍﺿﻊ ﺧﺎﻟﺺ ﺻﺎﺩﺭ ﻣﻦ ﺻﻤﻴﻢ ﻗﻠﱮ ﻭﻏﺎﻳﺔ‬
‫ﲢﻴﱴ ﺇﱃ ﺃﰉ ﺃﻡ ﺃﺩﻯ ﻭﺟﺎﻳﺎ ﻭﺃﻣﻰ ﻧﺮﺳﺢ‪ ،‬ﺍﻟﻠﺬﺍﻥ ﻗﺪ ﺭﺑﻴﺎﱏ ﻭﺃﻋﻄﺎﱏ‬

‫ﻭ‬

‫ﺍﳊﻨﺎﻥ ﻭﺍﻟﺮﲪﺔ ﺣﱴ ﺃﺳﺘﻄﻴﻊ ﺇﲤﺎﻡ ﺩﺭﺍﺳﱴ ﰱ ﻫﺬﻩ ﺍﳉﺎﻣﻌﺔ‪ ،‬ﻭﺇﱃ ﺃﺧﻰ‬
‫ﺍﻟﺼﻐﲑ‪ .‬ﻭﻋﺴﻰ ﺍﷲ ﺃﻥ ﻳﻐﻔﺮ ﺫﻧﻮ‪‬ﻢ ﻭﻳﻄﻮﻝ ﻋﻤﺮﻫﻢ ﻭﻳﺮﺯﻗﻬﻢ ﻋﻠﻰ‬
‫ﻃﺎﻋﺘﻪ‪ ،‬ﺁﻣﲔ ﻳﺎ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬

‫ﻭﲨﻴﻊ ﺍﻹﺧﻮﺍﻥ ﺍﻟﺬﻳﻦ ﻻﳝﻜﻦ ﻟﻠﺒﺎﺣﺚ ﺫﻛﺮﻫﻢ ﻭﺍﺣﺪﺍ ﻭﺍﺣﺪﺍ ﻋﻠﻰ‬
‫ﻣﺴﺎﻋﺪ‪‬ﻢ ﻟﻠﺒﺎﺣﺚ‪.‬‬
‫ﻭﺃﺧﲑﺍ ﻋﺴﻰ ﺍﷲ ﺃﻥ ﳚﺎﺯﻳﻬﻢ ﺧﲑ ﺍﳉﺰﺍﺀ ﻭﺳﻬﻞ ﺍﷲ ﺃﻣﻮﺭﻫﻢ ﻭﺃﺩﺧﻠﻬﻢ‬
‫ﺍﳉﻨﺔ ﺍﻟﻨﻌﻴﻢ‪ ،‬ﻭﻳﺪﺧﻞ ﺍﻟﺒﺎﺣﺚ ﺍﻟﺼﺎﳊﲔ ﻭﺍﳌﺨﻠﺼﲔ ﻭﺍﻟﺸﺎﻛﺮﻳﻦ‪ .‬ﻭﺃﻥ ﳚﻌﻞ‬
‫ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻧﺎﻓﻌﺔ ﻟﻪ ﻭﺍﻟﻨﺎﺱ ﺃﲨﻌﲔ‪ .‬ﺁﻣﲔ ﻳﺎ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬

‫ﺟﺎﻛﺮﺗﺎ‪ ٣ ،‬ﻳﻮﻧﻴﻮ ‪ ٢٠١١‬ﻡ‬

‫ﺍﻟﺒﺎﺣﺚ‬

‫)ﺣﺎﰉ ﻭﺟﺎﻳﺎ(‬

‫ﺯ‬

‫ﳏﺘﻮﻳﺎﺕ ﺍﻟﺒﺤﺚ‬

‫ﻣﻮﺍﻓﻘﺔ ﺍﳌﺸﺮﻑ‪ ................................................‬ﺃ‬
‫ﺗﺼﺮﻳﺢ ﺍﻟﺒﺎﺣﺚ ‪ ................................................‬ﺏ‬
‫ﻗﺮﺭ ﳉﻨﺔ ﺍﳌﻨﺎﻗﺸﺔ ﻭﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﺒﺤﺚ‪ ............................‬ﺝ‬
‫ﲡﺮﻳﺪ‪ .........................................................‬ﺩ‬

‫ﺷﻜﺮ ﻭﺗﻘﺪﻳﺮ‪ ..................................................‬ﻫ‬
‫ﳏﺘﻮﻳﺎﺕ ﺍﻟﺒﺤﺚ‪ ...............................................‬ﺡ‬

‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‬
‫ﻣﻘﺪﻣﺔ‬
‫ﺃ‪ .‬ﺧﻠﻔﻴﺔ ﺍﻟﺒﺤﺚ ‪١ ...............................................‬‬
‫ﺏ‪ .‬ﲢﺪﻳﺪ ﺍﻟﺒﺤﺚ‪٦ ............................... ...............‬‬
‫ﺝ‪ .‬ﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻟﺒﺤﺚ ‪٦ ..........................................‬‬

‫ﺡ‬

‫ﺩ‪ .‬ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ ‪٧ ................................................‬‬
‫ﻩ‪ .‬ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ‪٧ ..........................................‬‬
‫ﻭ‪ .‬ﺧﻄﺔ ﺍﻟﺒﺤﺚ‪٨ ............................... ................‬‬

‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱏ‬
‫ﶈﺔ ﻋﻦ ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ‬
‫ﺃ‪ .‬ﻣﻮﻟﺪﻩ ﻭﻧﺸﺄﺗﻪ ﻭﻧﺴﺒﻪ ‪١٠ ...........................................‬‬
‫ﺏ‪ .‬ﺣﻴﺎﺗﻪ ﺍﻹﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻹﺟﺘﻤﺎﻋﻴﺔ‪١٤ .................................‬‬
‫ﺝ‪.‬ﺃﻋﻤﺎﻟﻪ ﺍﻷﺩﺑﻴﺔ )ﻣﺆﻟﻔﺎﺗﻪ (‪١٦ ........................................‬‬

‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‬
‫ﶈﺔ ﻋﻦ ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ‬
‫ﺃ‪ .‬ﶈﺔ ﻋﻦ ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ ‪١٨ ............................................‬‬
‫ﺏ‪ .‬ﻧﺸﺄﺓ ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ‪٢٠ ............................. ................‬‬

‫ﻁ‬

‫ﺝ‪ .‬ﺃﻗﺴﺎﻡ ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ‪٢٤ ............................... ..............‬‬
‫‪ .۱‬ﺍﶈﺴﻨﺎﺕ ﺍﳌﻌﻨﻮﻳﺔ ‪:‬‬
‫ﺍﻟﻄﺒﺎﻕ‪٢٥ .................................................‬‬
‫ﺍﳌﻘﺎﺑﻠﺔ‪٢٦ ................................ ...................‬‬
‫ﺍﻟﺘﻮﺭﻳﺔ ‪٢٩ ...................................................‬‬
‫ﺣﺴﻦ ﺍﻟﺘﻌﻠﻴﻞ‪٣٠ .............................................‬‬
‫ﺃﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ‪٣١ ............................................‬‬
‫ﻣﺮﺍﻋﺔ ﺍﻟﻨﻈﲑ ‪٣٢ ...............................................‬‬
‫‪ .۲‬ﺍﶈﺴﻨﺎﺕ ﺍﻟﻠﻔﻈﻴﺔ ‪:‬‬
‫ﺍﳉﻨﺎﺱ ‪٣٤ ....................................................‬‬
‫ﺍﻟﺴﺠﻊ‪٣٧ ................................ ....................‬‬
‫ﺍﻻﻗﺘﺒﺎﺱ‪٣٨ .......................................... .........‬‬

‫ﻱ‬

‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ‬
‫ﺩﺭﺍﺳﺔ ﺑﺪﻳﻌﻴﺔ ﰱ ﺷﻌﺮ ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ‬
‫ﺃ‪ .‬ﺍﶈﺴﻨﺎﺕ ﺍﻟﻠﻔﻈﻴﺔ ﰱ ﺷﻌﺮﻩ ‪:‬‬
‫‪ .١‬ﺍﳉﻨﺎﺱ‪٤٠ ............................... ...................‬‬
‫‪ .۲‬ﺍﻟﺴﺠﻊ ‪٤٥ ..................................................‬‬
‫ﺏ‪ .‬ﺍﶈﺴﻨﺎﺕ ﺍﳌﻌﻨﻮﻳﺔ ﰱ ﺷﻌﺮﻩ ‪:‬‬
‫‪.١‬ﺍﻟﻄﺒﺎﻕ ‪٤٧ ..................................................‬‬

‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ‬
‫ﺧﺎﲤﺔ‬
‫ﺃ‪ .‬ﺍﳋﻼﺻﺔ ‪٥٣ ......................................................‬‬
‫ﺏ‪ .‬ﺍﻻﻗﺘﺮﺍﺡ‪٥٥ ......................................................‬‬
‫ﺍﳌﺮﺍﺟﻊ ‪٥٦ .........................................................‬‬

‫ﻙ‬

‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‬

‫ﺍﳌﻘﺪﻣﺔ‬

‫ﺃ‪ .‬ﺧﻠﻔﻴﺔ ﺍﻟﺒﺤﺚ‬
‫ﻭﻛﻞ ﺇﻧﺴﺎﻥ ﻟﻪ ﺣﻆ ﻣﻦ ﺍﻟﺜﻘﺎﻓﺔ ﻳﻌﺮﻑ ﺑﺼﻮﺭﺓ ﺃﻭ ﺑﺄﺧﺮﻯ‪ .‬ﻣﺎ ﺍﻷﺩﺏ‪،‬‬
‫ﻛﻞ ﻣﺎ ﰱ ﺍﻷﻣﺮ ﺃﻥ ﻣﺎ ﻳﻌﺮﻓﻪ ﻫﺬﺍ ﻗﺪ ﳜﺘﻠﻒ ﻋﻤﺎ ﻳﻌﺮﻓﻪ ﺫﺍﻙ‪ ،‬ﺃﻭ ﻳﻔﺘﺮﻕ ﻋﻨﻪ‬
‫ﻗﻠﻴﻼ ﺃﻭ ﻛﺜﲑﺍ‪ .‬ﻭﻟﻜﻦ ﺍﳌﺆﻛﺪ ﺃ‪‬ﻢ ﲨﻴﻌﺎ ﻳﺴﺘﺨﺪﻣﻮﻥ ﻛﻠﻤﺔ "ﺃﺩﺏ" ﺍﺳﺘﺨﺪﺍﻣﺎ‬
‫ﻣﺘﻘﺎﺭﺑﺎ‪ .‬ﺇﻥ ﱂ ﻳﻜﻦ ﻣﻮﺣﺪﺍ ﺣﲔ ﻳﻄﻠﻘﻮ‪‬ﺎ ﻋﻠﻰ ﺷﺊ ﻳﻘﺮﺃﻭ‪‬ﺎ ﺃﻭ ﻳﺴﺘﻤﻌﻮﻥ‬
‫ﺇﻟﻴﻪ‪.‬‬

‫‪١‬‬

‫ﻭﻟﻜﻦ ﻫﻞ ﺍﻷﺩﺏ ﻫﻮ ﺍﻟﺸﺊ ﺍﻟﺬﻯ ﻳﻘﺮﺃﻩ ﺍﻟﻨﺎﺱ ﺃﻭ ﻳﺴﺘﻤﻌﻮﻥ ﺇﻟﻴﻪ؟ ﺇﻥ‬
‫ﺗﺎﺭﻳﺦ ﻛﻠﻤﺔ "ﺃﺩﺏ" ﰱ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﺍﺭﺗﺒﺎﻁ ‪‬ﺬﺍ ﺍﳌﻌﲎ‪.‬ﻭﻛﻠﻤﺔ‬
‫ﺃﺩﺏ ‪ Literature‬ﰱ ﺍﻹﳒﻠﻴﺰﻳﺔ‪ ،‬ﻭ ‪ Literature‬ﻛﺬﻟﻚ ﺍﻟﻔﺮﻧﺴﻴﺔ‪ ،‬ﻣﺄﺧﻮﺫﺓ ﻣﻦ‬
‫‪ ،Litera‬ﻭﻟﻔﻈﺔ ‪ Wortkunts‬ﺍﻷﳌﺎﻧﻴﺔ‪ ،‬ﻭﻟﻔﻈﺔ ‪ Slavesnost‬ﺍﻟﺮﻭﺳﻴﺔ‪ ۲.‬ﻭﻛﻠﻤﺔ ﺃﺩﺏ‬
‫‪١‬ﻋﺰﺍﻟﺪﻳﻦ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺍﻷﺩﺏ ﻭﻓﻨﻮﻧﻪ‪ ،‬ﻁ ‪) ٤‬ﺍﻟﻘﺎﻫﺮﺓ ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮﻯ ﺍﻟﻌﺮﰉ‪ ،(١٩٦٨ ،‬ﺹ ‪١٣‬‬
‫‪۲‬‬

‫ﻧﻔﺲ ﺍﳌﺮﺟﻊ‪ ،‬ﺹ ‪١٦‬‬

‫‪١‬‬

‫‪٢‬‬

‫ﰱ ﺍﻟﻠﻐﺔ ﻣﺄﺧﻮﺫﺓ ﻣﻦ ﺃﺩﺏ ﺍﻟﻌﻘﻞ ﻭﺍﳋﻠﻖ ﺇﺫﺍ ﻫﺬ‪‬ﻤﺎ ﻭﺛﻘﻔﻬﻤﺎ‪ .‬ﻭﻣﻦ ﺗﻌﺎﺭﻑ‬
‫ﺍﻷﺩﺏ ﺃﻧﻪ ﺍﻟﻔﻨﻮﻥ ﺍﻟﺮﺍﻓﻌﺔ ﺗﺼﺎﻍ ﻓﻴﻪ ﺍﳌﻌﺎﱏ ﰱ ﻗﻮﺍﻟﺐ ﻣﻦ ﺍﻟﻠﻐﺔ ﻭﻓﻴﻪ ﲨﺎﻝ ﻭﻓﻴﻪ‬
‫ﻣﺘﻌﺔ ﻭﻟﻪ ﺳﺤﺮﺓ ﺍﻷﺛﺮ ﰱ ﺍﻟﻨﻔﻮﺱ‪.‬‬

‫‪۳‬‬

‫ﻭﺇﺫﺍ ﻗﻠﻨﺎ ﺇﻥ ﺍﻷﺩﺏ ﻫﻮ ﻓﻦ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﺳﻮﺍﺀ ﺍﻟﻜﻠﻤﺔ ﺍﳌﻘﺮﻭﺀﺓ ﻭﺍﻟﻜﻠﻤﺔ‬
‫ﺍﳌﺴﻤﻮﻋﺔ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻌﻮﺩ ﻟﻨﺘﺴﺎﺀﻝ‪ :‬ﻫﻞ ﻳﺘﻤﺜﻞ ﺍﻷﺩﺏ ﻓﻴﻤﺎ ﻣﻜﺘﻮﺑﺎ ﻣﻦ‬
‫ﺷﻌﺮ ﻣﺜﻼ ؟ ﻭ ﻋﻨﺪﺋﺬ ﺗﻜﻮﻥ ﺍﻟﻜﺘﺎﺑﺔ ﰱ ﺫﺍ‪‬ﺎ‪ ،‬ﺃﻯ ﺍﳊﺮﻭﻑ ﺍﳌﻨﻘﻮﺷﺔ ﺑﺎﳊﱪ ﻋﻠﻰ‬
‫ﺍﻟﻮﺭﻕ ﺟﺰﺀﺍ ﻣﻦ ﺍﻟﻘﺼﻴﺪﺓ ؟ ﻃﺒﻴﻌﻰ ﺃﻥ ﻫﺬﺍ ﻻﳝﻜﻦ ﺍﻷﺧﺬ ﺑﻪ ﻷﻥ ﺍﻟﺸﻌﺮ‬
‫ﻣﺴﺘﻘﻼ ﲤﺎﻣﺎ ﻋﻦ ﻫﺬﻩ ﺍﳊﺮﻭﻑ ﺍﳌﻜﺘﻮﺑﺔ ﻭ ﻋﻦ ﻧﻮﻉ ﺍﳊﱪ ﺍﻟﺬﻯ ﻛﺘﺒﺖ ﺑﻪ‪ .‬ﻭ‬
‫ﻟﻴﺴﺖ ﺍﻟﻜﺘﺎﺑﺔ ﰱ ﺍﻟﻮﺍﻗﻊ ﺇﻻ ﻧﻮﻋﺎ ﻣﻦ ﺍﻟﺘﺴﺠﻴﻞ ﳍﺬﺍ ﺍﻟﺸﻌﺮ ﻭ ﻳﻀﻤﻦ ﻭﺟﻮﺩﻩ‬
‫ﻭﺑﻘﺎﺀﻩ ﰱ ﻣﻜﺎﻥ ﻣﺎ‪ ۶.‬ﻭﺍﻷﺩﺏ ﻳﻨﻘﺴﻢ ﺇﱃ ﻗﺴﻤﲔ ‪ :‬ﻓﺎﻷﻭﻝ ﻓﻦ ﺍﻟﺸﻌﺮ ﻭﺍﻟﺜﺎﱏ‬
‫ﻓﻦ ﺍﻟﻨﺜﺮ‪.‬‬

‫‪۵‬‬

‫‪ ۳‬ﻓﺘﻤﻰ ﻋﻠﻰ ﻳﻮﻧﺲ‪ ،‬ﳏﻤﻮﺩ ﻛﺎﻣﻞ ﺍﻟﻨﺎﻗﺔ‪ ،‬ﻋﻠﻰ ﺃﲪﺪ ﻣﺪﻛﻮﺭ‪ ،‬ﺃﺳﺎﺳﻴﺎﺕ ﺗﻌﻠﻴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﺪﻳﻨﻴﺔ‪) ،‬ﺍﻟﻘﺎﻫﺮﺓ‬
‫‪ :‬ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓﺔ‪١۹۸١ ،‬ﻣ( ﺹ ‪٢٠٢‬‬
‫‪۶‬‬

‫ﻋﺰﺍﻟﺪﻳﻦ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺹ ‪١٦‬‬

‫‪۵‬‬

‫ﺷﻮﻗﻰ ﺿﻴﻒ‪ ،‬ﺗﺎﺭﻳﺦ ﺍﻷﺩﺏ ﰱ ﺍﻟﻌﺼﺮ ﺍﳉﺎﻫﻠﻰ‪ ،‬ﻁ ‪) ١‬ﻣﺼﺮ‪ :‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪١٩٨۲ ،‬ﻣ(‪ ،‬ﺹ ‪٧‬‬

‫‪٣‬‬

‫ﻭﳓﻦ ﺣﲔ ﻧﺘﺤﺪﺙ ﻫﻨﺎ ﻋﻦ ﺍﻟﺸﻌﺮ ﻻ ‪‬ﺪﻑ ﺑﻄﺒﻴﻌﺔ ﺍﳊﺎﻝ ﺇﱃ ﺃﻥ‬
‫ﻧﻀﻊ ﺗﻌﺮﻳﻔﺎ ﻟﻠﺸﻌﺮ ﻳﻐﲎ ﻋﻦ ﻏﲑﻩ ﻣﻦ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ؟ ﻓﻬﺬﺍ ﺃﻣﺮﻋﺴﲑ ﻓﻀﻼ ﺃﻥ‬
‫ﲢﻘﻴﻘﻪ ﻻ ﳚﺪﻯ ﻛﺜﲑﺍ‪ .‬ﻭﻟﻜﻨﻨﺎ ﺳﻨﺤﺎﻭﻝ ﺃﻥ ﻧﻔﻬﻢ ﻃﺒﻴﻌﺔ ﻫﺬﺍ ﺍﻟﺸﻌﺮ ﻭ ﻧﺘﺼﻮﺭ‬
‫ﻣﻜﺎﻧﻪ ﻭﺩﻭﺭﻩ ﺑﲔ ﺍﻟﻔﻨﻮﻥ ﺍﻷﺧﺮﻯ‪.‬ﻓﻦ ﺍﻟﺸﻌﺮ ﻣﻦ ﺃﺷﻬﺮ ﺍﻟﻔﻨﻮﻥ ﺍﻷﺩﺑﻴﺔ ﻭﺃﻛﺜﺮﻫﺎ‬
‫ﺍﻧﺘﺸﺎﺭﺍ‪ ،‬ﻭﺭﲟﺎ ﻛﺎﻥ ﺫﻟﻚ ﻟﻘﺪﻡ ﻋﻬﺪ ﺍﻟﺒﺸﺮﻳﺔ ؟ ﻓﺎﻟﺸﻌﺮ ﻫﻮ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺘﻌﱪﻳﺔ‬
‫ﺍﻷﺩﺑﻴﺔ ﺍﻷﻭﱃ ﺍﻟﱴ ﻇﻬﺮﺕ ﰱ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ﻣﻨﺬ ﺍﻟﻌﺼﻮﺭ ﺍﻷﻭﱃ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻘﺪﻣﻴﺔ‬
‫ﺍﻟﱴ ﻟﻠﺸﻌﺮ ﺗﺮﺟﻊ ﺇﱃ ﺃﻧﻪ ﻛﺎﻥ ﰱ ﺗﻠﻚ ﺍﻟﻌﺼﻮﺭ ﺿﺮﻭﺭﺓ ﺣﻴﻮﻳﺔ ﺑﻴﻮﻟﻮﺟﻴﺔ‪.‬‬

‫‪٦‬‬

‫ﻭﻗﻴﻞ ﺃﻥ ﺍﻟﺸﻌﺮ ﻫﻮ ﺍﻟﻜﻼﻡ ﺍﳌﻮﺯﻭﻥ ﺍﳌﻘﻔﻰ ﺍﳌﻌﱪ ﻋﻦ ﺍﻷﺧﻴﻠﺔ ﺍﻟﺒﺪﻳﻌﻴﺔ ﻭﺍﻟﺼﻮﺭ‬
‫ﺍﳌﺆﺛﺮﺓ ﺍﻟﺒﻠﻴﻐﺔ‪.‬‬

‫‪۷‬‬

‫ﻭﻫﺬﺍ ﺍﻟﻔﻦ ﻭﺍﻧﺘﺸﺎﺭﻩ ﻓﺈﻧﻪ ﻟﻴﺲ ﻣﻦ ﺍﻟﺴﻬﻞ ﻭﺿﻊ ﺗﻌﺮﻳﻒ ﻟﻪ‪ .‬ﻭﻗﺪ‬
‫ﺣﺎﻭﻝ ﺍﻟﻜﺜﲑﻭﻥ ﺃﻥ ﻳﺘﻌﺮﺿﻮﺍ ﻟﺬﻟﻚ‪ ،‬ﻭﺃﻥ ﻳﺪﺭﺳﻮﺍ ﻃﺒﻴﻌﺔ ﺍﻟﺸﻌﺮ ﻣﻨﺬ ﻋﻬﺪ‬
‫ﺃﺭﺳﻄﻮ ﺣﱴ ﺍﻟﻮﻗﺖ ﺍﳊﺎﺿﺮ‪.‬‬

‫‪۸‬‬

‫‪ ٦‬ﻋﺰﺍﻟﺪﻳﻦ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺹ ‪١۳١‬‬
‫‪ ۷‬ﻧﺒﻴﻠﺔ ﻟﺒﻴﺲ‪ ،‬ﺍﳌﻌﲔ ﰱ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰉ ﻭﺗﺎﺭﳜﻪ‪) ،‬ﺟﺎﻛﺮﺗﺎ ‪ :‬ﻛﻠﻴﺔ ﺍﻟﻶﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ‪،‬‬
‫‪ ،(٢٠٠٥‬ﺹ ‪٥‬‬
‫‪ ، ۸‬ﻋﺰﺍﻟﺪﻳﻦ ﺇﲰﺎﻋﻴﻞ ﺹ ‪١٣١‬‬

‫‪٤‬‬

‫ﻭﺟﻌﻞ ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ ﻛﺜﲑﺍ ﻣﻦ ﺍﻟﻘﺼﺎﺋﺪ ﻋﻦ ﻣﺸﺎﻋﺮ ﺍﳊﺰﻥ‬
‫ﻭﺍﳊﺴﺮﺓ ﻋﻠﻰ ﻣﺼﺎﻳﺮ ﺍﳌﺴﻠﻤﲔ ﻭﻣﺂﺳﻴﻬﻢ ﺍﻟﱴ ﺗﺼﺎﺣﺒﻪ ﻭﲤﺎﺳﻴﻪ‪ ،‬ﻭﻟﻜﻦ ﻛﺎﻥ ﻣﻦ‬
‫ﻓﻀﻞ ﺍﷲ ﻋﻠﻴﻨﺎ ﺃﻧﻪ ﳚﻌﻞ ﻣﻦ ﺍﶈﻨﺔ ﻟﻴﺘﻤﻴﺰ ﺍﳋﺒﻴﺚ ﻣﻦ ﺍﻟﻄﻴﺐ‪ ،‬ﻭﳝﺤﺺ ﺍﷲ ﺍﻟﺬﻳﻦ‬
‫ﭐﻣﻨﻮﺍ ﻭﳝﺤﻖ ﺍﷲ ﺍﻟﻜﺎﻓﺮﻳﻦ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﰱ ﻫﺬﻩ ﺍﻟﻘﺼﺎﺋﺪ ﺩﻣﻮﻉ ﻭﴰﻮﻉ‪ ،‬ﻭﺁﻻﻡ ﻭﺁﻣﺎﻝ‪ ،‬ﺃﻫﻢ ﻣﺎ ﻓﻴﻬﺎ ‪:‬‬
‫ﺃ‪‬ﺎ ﺗﻌﱪ ﻋﻦ ﺧﻠﺠﺎﺕ ﺍﻟﻨﻔﺲ ﺑﺼﺪﻕ‪ ،‬ﻭﺃ‪‬ﺎ ﺻﺮﺣﺎﺕ ﻣﻜﻠﻮﻡ ﰱ ﻣﻌﺮﻛﺔ ﻛﱪﻯ‬
‫ﻻﳝﻠﻚ ﻓﻴﻬﺎ ﺇﻻ ﺍﻟﻜﻠﻤﺔ ﺳﻼﺣﺎ‪ ،‬ﻭﺍﳊﻖ ﺩﺭﻋﺎ‪ ،‬ﻭﺍﻹﳝﺎﻥ ﺣﺼﻨﺎ‪.‬‬
‫ﻟﻘﺪ ﻛﺘﺒﺖ ﺍﻵﻳﺎﺕ ﰱ ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ‪ ،‬ﻭﻫﻲ ﺍﻟﱴ ﻭﺻﻒ ﺍﷲ ﻓﻴﻬﺎ‬
‫ﺍﻟﺸﻌﺮﺍﺀ ﺍﳌﺴﺘﺜﻨﲔ ﻣﻦ ﺍﻟﺬﻡ ﴿ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤﻠﻮﺍ ﺍﻟﺼﺎﳊﺎﺕ ﻭﺫﻛﺮﻭﺍ ﺍﷲ ﻛﺜﲑﺍ‬
‫ﻭﺍﻧﺘﺼﺮﻭﺍ ﻣﻦ ﺑﻌﺪ ﻣﺎ ﻇﻠﻤﻮﺍ ﻭﺳﻴﻌﻠﻢ ﺍﻟﺬﻳﻦ ﻇﻠﻤﻮﺍ ﺃﻱ ﻣﻨﻘﻠﺐ ﻳﻨﻘﻠﺒﻮﻥ﴾‬
‫)ﺍﻟﺸﻌﺮﺍﺀ‪.(۲۲۷:‬‬

‫‪۹‬‬

‫‪۹‬‬

‫ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ‪ ،‬ﺍﳌﺴﻠﻤﻮﻥ ﺍﻟﻘﺎﺩﻣﻮﻥ‪) ،‬ﺍﻟﻘﺎﻫﺮﺓ ‪ :‬ﺩﺍﺭ ﺍﻟﺘﻮﺯﻳﻊ ﻭﺍﻟﻨﺸﺮ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺩ‪.‬ﺕ‪ ،(.‬ﺹ ‪۵‬‬

‫‪٥‬‬

‫ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺍﻟﺒﻼﻏﺔ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﱴ ﻳﻄﺮﺃ ﰱ ﺃﻭﺍﺋﻞ ﺍﻟﻘﺮﻥ‬
‫ﺍﻟﺴﺎﺑﻊ ﺍﳍﺠﺮﻯ‪ .‬ﻓﻬﻰ ﻋﻠﻮﻡ ﺍﻟﺒﻼﻏﺔ ﺍﻟﺜﻼﺛﺔ ‪ :‬ﺍﳌﻌﺎﱏ ﻭﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺒﺪﻳﻊ‪.‬‬

‫‪١٠‬‬

‫ﻣﻦ ﺍﳌﺆﻛﺪ ﺃﺭﺍﺩ ﺍﻟﺒﺎﺣﺚ ﺃﻥ ﻳﻌﺮﻑ ﻣﻌﲎ ﺍﻟﺒﺪﻳﻊ‪ .‬ﺍﻟﺒﺪﻳﻊ ﻟﻐﺔ ﺍﳌﺨﺘﺮﻉ‬
‫ﺍﳌﻮﺟﺪ ﻋﻠﻰ ﻏﲑ ﻣﺜﺎﻝ ﺳﺎﺑﻖ ﻭﻫﻮ ﻣﺄﺧﻮﺫﺓ ﻣﻦ ﻗﻮﳍﻢ ﺑﺪﻉ ﺍﻟﺸﻰﺀ ﻭﺃﺑﺪﻋﻪ‪ .‬ﻭﺃﻣﺎ‬
‫ﺍﺻﻄﻼﺣﺎ ﻫﻮ ﻋﻠﻢ ﻳﻌﺮﻑ ﺑﻪ ﺍﻟﻮﺟﻮﻩ ﻭﺍﳌﺰﺍﻳﺎ ﺍﻟﱴ ﺗﺰﻳﺪ ﺍﻟﻜﻼﻡ ﺣﺴﻨﺎﻭﻃﻼﻭﺓ‪،‬‬
‫ﻭﺗﻜﺴﻮﻩ ‪‬ﺎﺀ ﻭﺭﻭﻧﻘﺎ ﺑﻌﺪ ﻣﻄﺎﺑﻘﺘﻪ ﳌﻘﺘﻀﻰ ﺍﳊﺎﻝ‪.‬‬

‫‪١١‬‬

‫ﰱ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺃﺭﺍﺩ ﺍﻟﺒﺎﺣﺚ ﺍﻟﺒﺤﺚ ﻋﻦ ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ ﻣﻦ ﺣﻴﺚ‬
‫ﺍﶈﺴﻨﺎﺕ ﺍﻟﻠﻔﻈﻴﺔ ﻭﺍﶈﺴﻨﺎﺕ ﺍﳌﻌﻨﻮﻳﺔ ﰱ ﺷﻌﺮ ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ‪ .‬ﺇﺿﺎﻓﺔ ﻋﻠﻰ‬
‫ﺫﻟﻚ ﺃﻥ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻰ ﺷﺮﻁ ﻣﻦ ﺍﻟﺸﺮﻭﻁ ﺍﻟﺬﻯ ﻭﺟﺐ ﻋﻠﻰ ﻃﻼﺏ ﺍﳉﺎﻣﻌﺔ‬
‫ﻷﻥ ﳛﺼﻠﻮﺍ ﻋﻠﻰ ﺍﻟﺪﺭﺟﺔ ﺍﻟﺴﺮﺟﺎﻧﺎ ﻟﻠﺪﺭﺟﺔ ﺍﳉﺎﻣﻌﻴﺔ ﺍﻷﻭﱃ‪.‬‬

‫‪١٠‬‬

‫ﺃﲪﺪ ﺑﺎﲪﺪ‪ ،‬ﺍﳌﺪﺧﻞ ﰱ ﻋﻠﻢ ﺍﻟﺒﻼﻏﺔ ﻭﻋﻠﻢ ﺍﳌﻌﺎﱏ‪) ،‬ﺟﺎﻛﺮﺗﺎ ‪،(١٩٩٦ ،PT Raja Grafindo Persada :‬‬

‫ﺹ ‪٢٥‬‬
‫‪١١‬‬

‫ﺃﲪﺪ ﺍﳍﺎﴰﻰ‪ ،‬ﺟﻮﺍﻫﺮ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﻁ ‪) ١٢‬ﺇﻧﺪﻭﻧﻴﺴﻴﺎ ‪ :‬ﻣﻜﺘﺒﺔ ﺇﺣﻴﺎﺀ ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ‪ ١٩٦٠ ،‬ﻡ(‪ ،‬ﺹ ‪٣٦٠‬‬

‫‪٦‬‬

‫ﺏ‪ .‬ﲢﺪﻳﺪ ﺍﻟﺒﺤﺚ‬
‫ﺗﺴﻬﻴﻼ ﻟﺪﺭﺍﺳﺔ ﺍﳌﻮﺿﻮﻉ ﻻ ﺑﺪ ﻣﻦ ﲢﺪﻳﺪ ﺍﻟﺒﺤﺚ ﻭﺃﻥ ﺍﻟﺒﺤﺚ‬
‫ﺍﻷﺳﺎﺳﻰ ﳍﺬﺍ ﺍﳌﻮﺿﻮﻉ‪:‬‬
‫‪ .١‬ﻣﻦ ﻫﻮ ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ ؟‪.‬‬
‫‪ .٢‬ﻣﺎ ﻫﻰ ﻭﺟﻮﻩ ﺍﶈﺴﻨﺎﺕ ﺍﳌﻌﻨﻮﻳﺔ ﻭ ﺍﶈﺴﻨﺎﺕ ﺍﻟﻠﻔﻈﻴﺔ ﰱ ﺍﻟﻜﺘﺎﺏ‬
‫"ﺍﳌﺴﻠﻤﻮﻥ ﻗﺎﺩﻣﻮﻥ" ﻟﻴﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ ﰱ ﺍﻟﺼﻔﺤﺔ ‪٤۸ – ۷‬؟‬

‫ﺝ‪ .‬ﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻟﺒﺤﺚ‬
‫ﻭﺃﻣﺎ ﺍﻟﻐﺮﺽ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻓﻬﻮ ﻣﺎ ﻳﻠﻰ‪:‬‬
‫‪ .١‬ﻣﻌﺮﻓﺔ ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ‬
‫‪ .٢‬ﻣﻌﺮﻓﺔ ﻭﺟﻮﻩ ﺍﶈﺴﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ ﻣﻦ ﺷﻌﺮ ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ ﻟﻔﻈﻴﺔ ﻭ‬
‫ﻣﻌﻨﻮﻳﺔ‪.‬‬

‫‪٧‬‬

‫ﺩ‪ .‬ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ‬
‫ﻳﻘﻮﻡ ﺍﻟﺒﺎﺣﺚ ﰱ ﺇﻋﺪﺍﺩ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺑﺎﻟﺒﺤﺚ ﺍﳌﻜﺘﱮ‪ ،‬ﺣﻴﺚ ﺍﻋﺘﻤﺪ‬
‫ﺍﻟﺒﺎﺣﺚ ﻋﻠﻰ ﺍﻟﻜﺘﺐ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﻘﻮﺍﻋﺪ ﺍﻟﺒﻼﻏﻴﺔ‪ ،‬ﻭﺩﺭﺱ ﺩﺭﺍﺳﺔ ﻭﺻﻔﻴﺔ ﺑﻼﻏﻴﺔ‪.‬‬
‫ﻟﻜﻰ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻛﺎﻣﻼ ﻭﲤﺎﻣﺎ ﻭﻟﻮ ﻛﺎﻥ ﻳﺴﺘﺤﻴﻞ ﺃﻥ ﻳﺒﻠﻎ ﺩﺭﺟﺔ ﲤﺎﻣﻪ‬
‫ﲟﺎﺋﺔ ‪.٪‬‬
‫ﻭﺃﻣﺎ ﻃﺮﻳﻘﺔ ﻛﺘﺎﺑﺔ ﺍﻟﺒﺤﺚ ﻓﻘﺪ ﺍﻋﺘﻤﺪ ﺍﻟﺒﺎﺣﺚ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻯ ﺃﺻﺪﺭﺗﻪ‬
‫ﺟﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﻳﺔ ﺍﷲ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻜﻮﻣﻴﺔ ﲜﺎﻛﺮﺗﺎ ﻭﻫﻮ "ﺩﻟﻴﻞ ﻟﻜﺘﺎ ﺑﺔ‬
‫ﺍﻟﺒﺤﻮﺙ ﻭﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﻌﻠﻤﻴﺔ" ﺑﻌﻨﻮﺍﻥ‪:‬‬
‫‪Pedoman Penulisan Skripsi, Tesis, Dan Disertasi UIN Syarif Hidayatullah Jakarta‬‬

‫ﻩ‪ .‬ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺴﺎﺑﻘﺔ‬
‫ﻣﻦ ﺍﳌﺆﻛﺪ ﺃ‪‬ﺎ ﻗﺪ ﺳﺒﻖ ﺃﻥ ﻗﺎﻣﺖ ﺍﻟﺒﺎﺣﺜﺔ ﺑﺎﻟﺪﺭﺍﺳﺔ ﳍﺬﺍ ﺍﳌﻮﺿﻮﻉ‪،‬‬
‫ﻭﻫﻰ‪ :‬ﻳﻮﻳﻦ ﺳﺮ ﻭﺣﻴﲎ ﰱ ﲝﺜﻬﺎ ﺑﻌﻨﻮﺍﻥ " ﺍﻟﺪﻛﺘﻮﺭ ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ ﺷﻌﺮﻩ‬
‫ﰱ ﺍﻻﺳﻼﻣﻴﺔ ﻭﺍﻻﲡﺤﺎﺕ " ﺳﻨﺔ ‪.١٩٩٦‬‬

‫‪٨‬‬

‫ﻭﻫﻰ ﻃﺎﻟﺒﺔ ﻟﻘﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍ‪‬ﺎ ﲜﺎﻣﻌﺔ ﺷﺮﻳﻒ ﻫﺪﺍﻳﺔ ﺍﷲ‬
‫ﺟﺎﻛﺮﺕ‪ .‬ﻭﻻ ﺷﻚ ﺃﻥ ﺍﻟﺒﺤﺚ ﰱ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺒﺪﻳﻌﻴﺔ ﱂ ﻳﺒﺤﺚ ﻗﺒﻠﻪ‪ ،‬ﻭ ﺗﻴﻘﻨﺖ‬
‫ﺃﻥ ﺍﻟﺒﺎﺣﺜﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺗﺒﺤﺚ ﻋﻦ ﺷﻌﺮ ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ ﻭ ﻛﻴﻒ ﺍﻹﲡﺤﺎﺕ ﰱ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﻓﺤﺴﺐ ﻭﻛﺬﻟﻚ ﺗﻌﺘﻤﺪ ﻋﻠﻰ ﺍﻟﻜﺘﺐ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﳌﻮﺿﻮﻉ‪.‬‬
‫ﺇﺫﻥ‪ ،‬ﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ ﺃﺭﺍﺩ ﺍﻟﺒﺎﺣﺚ ﺃﻥ ﻳﻘﺪﻡ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺑﺎﻟﻨﻈﺮ‬
‫ﻋﻠﻰ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺒﺪﻳﻌﻴﺔ ﺣﻴﺚ ﺍﻟﺘﻌﺮﻳﻒ ﻋﻦ ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ ﻭﻧﺸﺄﺗﻪ ﻭﺃﻗﺴﺎﻣﻪ‬
‫ﻭﺍﻟﻌﻼﻗﺔ ﰱ ﺍﻟﺸﻌﺮ ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ ﻣﻦ ﺣﻴﺚ ﺍﶈﺴﻨﺎﺕ ﺍﳌﻌﻨﻮﻳﺔ ﻭﺍﶈﺴﻨﺎﺕ‬
‫ﺍﻟﺒﺪﻳﻌﻴﺔ‪.‬‬

‫ﻭ‪ .‬ﺍﻟﺒﺤﺚ‬
‫ﺗﺴﻬﻴﻼ ﻟﻠﺒﺤﺚ ﻭﺍﻟﺪﺭﺍﺳﺔ ﻓﻘﺴﻤﺖ ﺟﻮﺍﻧﺐ ﺍﳌﻮﺿﻮﻉ ﻋﻠﻰ ﲬﺴﺔ‬
‫ﺃﺑﻮﺍﺏ‪ ،‬ﻭﲢﺘﻮﻯ ﻛﻞ ﻣﻨﻬﺎ ﻋﻠﻰ ﺃﺟﺰﺍﺀ ﻋﺪﻳﺪﺓ ﻭﻫﻰ ‪:‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ ‪ :‬ﺍﳌﻘﺪﻣﺔ ﲢﺘﻮﻯ ﻋﻠﻰ ﺧﻠﻔﻴﺔ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﲢﺪﻳﺪ‬
‫ﺍﻟﺒﺤﺚ‪،‬ﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻟﺒﺤﺚ‪ ،‬ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ‪ ،‬ﺍﻟﺪﺭﺍﺳﺎﺕ‬
‫ﺍﻟﺴﺎﺑﻘﺔ‪.‬‬

‫‪٩‬‬

‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱏ ‪ :‬ﶈﺔ ﻋﻦ ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ ﺗﺸﻤﻞ ﻋﻠﻰ ﻣﻮﻟﺪﻩ‬
‫ﻭﻧﺸﺄﺗﻪ ﻭﻧﺴﺒﻪ ﻭﺣﻴﺎﺗﻪ ﺍﻹﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻹﺟﺘﻤﺎﻋﻴﺔ‬
‫ﻭﻣﺆﻟﻔﺎﺗﻪ ﺍﻷﺩﺑﻴﺔ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ ‪ :‬ﶈﺔ ﻋﻦ ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ ﲢﺘﻮﻯ ﻋﻠﻰ ﺗﻌﺮﻳﻒ ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ ﻭﻧﺸﺄﺗﻪ‬
‫ﻭﺃﻗﺴﺎﻣﻪ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ ‪ :‬ﻭﺟﻮﻩ ﺍﶈﺴﻨﺎﺕ ﺍﻟﺒﺪﻳﻌﻴﺔ ﰱ ﺑﻌﺾ ﺃﺷﻌﺎﺭ ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ‬
‫ﲢﺘﻮﻯ ﻋﻠﻰ ﺍﶈﺴﻨﺎﺕ ﺍﻟﻠﻔﻈﻴﺔ ﻭﺍﶈﺴﻨﺎﺕ ﺍﳌﻌﻨﻮﻳﺔ‬
‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ ‪ :‬ﺧﺎﲤﺔ‪ ،‬ﺗﺸﺘﻤﻞ ﻋﻠﻰ ﺧﻼﺻﺔ ﺍﻟﺒﺤﺚ ﻭﺍﻻﻗﺘﺮﺍﺡ‪.‬‬

‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱏ‬
‫ﶈﺔ ﻋﻦ ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ‬

‫ﺃ‪ .‬ﻣﻮﻟﺪﻩ ﻭﻧﺸﺄﺗﻪ ﻭﻧﺴﺒﻪ‬
‫ﻭﻟﺪ ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ ﰱ ٳﺣﺪﻯ ﻗﺮﻯ ﲨﻬﻮﺭﻳﺔ ﻣﺼﺮ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻗﺮﻳﺔ‬
‫ﺻﻔﺖ ﺗﺮﺍﺏ ﻣﺮﻛﺰ ﺍﶈﻠﺔ ﺍﻟﻜﱪﻯ ﳏﺎﻓﻈﺔ ﺍﻟﻐﺮﺑﻴﺔ ﻭﻫﻲ ﻗﺮﻳﺔ ﻋﺮﻳﻘﺔ ﺩﻓﻦ ﻓﻴﻬﺎ‬
‫ﺁﺧﺮ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻮﺗﺎ ﲟﺼﺮ‪ ،‬ﻭﻫﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﺟﺰﺀ ﺍﻟﺰﺑﻴﺪ‪ .‬ﻭﻛﺎﻥ‬
‫ﻣﻮﻟﺪ ﺍﻟﻘﺮﺿﺎﻭﻯ ﰱ ‪۹‬ﻣﻦ ﺳﺒﺘﻤﱪ ‪۱۹۲٦‬ﻡ ﻭﺃﰎ ﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ ﻭﺟﻮﺩﻩ ﻭﻫﻮ‬
‫ﺩﻭﻥ ﺍﻟﻌﺎﺷﺮﺓ ﻣﻦ ﻋﻤﺮﻩ‪.‬‬

‫‪١‬‬

‫ﰒ ﺍﻟﺘﺤﻖ ﲟﻌﺎﻫﺪ ﺍﻷﺯﻫﺮ ﺍﻟﺸﺮﻳﻒ ﻓﺄﰎ ﻓﻴﻬﺎ ﺩﺭﺍﺳﺘﻪ ﺍﻹﺑﺘﺪﺍﺋﻴﺔ ﻭﺍﻟﺜﺎﻧﻮﻳﺔ‬
‫ﻭﻛﺎﻥ ﺩﺍﺋﻤﺎ ﰱ ﺍﻟﻄﻠﻴﻌﺔ‪ ،‬ﻭﻛﺎﻥ ﺗﺮﺗﻴﺒﻪ ﰱ ﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﺜﺎﻧﻮﻳﺔ ﻋﻠﻰ ﺍﳌﻤﻠﻜﺔ ﺍﳌﺼﺮﻳﺔ‬
‫ﺭﻏﻢ ﻇﺮﻭﻑ ﺍﻋﺘﻘﺎﻟﻪ ﰱ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ‪ ،‬ﰒ ﺍﻟﺘﺤﻖ ﺑﻜﻠﻴﺔ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﲜﺎﻣﻌﺔ‬
‫ﺍﻷﺯﻫﺎﺭ ﻭﻣﻨﻬﺎ ﺣﺼﻞ ﻋﻠﻰ ﺍﻟﻌﺎﻟﻴﺔ ﺳﻨﺔ ‪۱۹٥۳ -١٩٥۲‬ﻡ ﻭﻛﺎﻥ ﺗﺮﺗﻴﺒﻪ ﺍﻷﻭﻝ‬

‫‪ ١‬ﳏﻤﺪ ﺍ‪‬ﺬﻭﺏ‪ ،‬ﻋﻠﻤﺎﺀ ﻭ ﻣﻔﻜﺮﻭﻥ‪) ،‬ﺑﲑﻭﺕ ‪ :‬ﺩﺍﺭ ﺍﻟﻨﻔﺎﺋﺲ‪ ،(١٩٧٧ ،‬ﺹ ‪٤٣٩‬‬

‫‪١٠‬‬

‫‪١١‬‬

‫ﺑﲔ ﺯﻣﻼﺋﻪ ﻭﻋﺪﺩﻫﻢ ﻣﺎﺋﺔ ﻭﲦﺎﻧﻮﻥ ﻃﺎﻟﺒﺎ‪ ،‬ﰒ ﺣﺼﻞ ﻋﻠﻰ ﺍﻟﻌﺎﳌﻴﺔ ﻣﻊ ٳﺟﺎﺯﺓ‬
‫ﺍﻟﺘﺪﺭﻳﺲ ﻣﻦ ﻛﻠﻴﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺳﻨﺔ ‪۱۹٥٤‬ﻡ ﻭﻛﺎﻥ ﺗﺮﺗﻴﺒﻪ ﺍﻷﻭﻝ ﺑﲔ ﺯﻣﻼﺋﻪ‬
‫ﻣﻦ ﺛﻼﺙ ﺍﻟﻜﻠﻴﺎﺕ ﺑﺎﻷﺯﻫﺮ ﻭﻋﺪﺩﻫﻢ ﲬﺴﻤﺎﺋﺔ‪.‬‬

‫‪٢‬‬

‫ﻭﰱ ﺳﻨﺔ ‪۱۹٥٨‬ﻡ ﺣﺼﻞ ﻋﻠﻰ ﺩﺑﻠﻮﻡ ﻣﻌﻬﺪ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻌﺎﻟﻴﺔ‬
‫ﰱ ﺍﻟﻠﻐﺔ ﻭﺍﻷﺩﺏ‪ ،‬ﻭﰱ ﺳﻨﺔ ‪١٩٦٠‬ﻡ ﺣﺼﻞ ﻋﻠﻰ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺘﻤﻬﻴﺪﻳﺔ ﺍﻟﻌﻠﻴﺎ‬
‫ﺍﳌﻌﺎﺩﻟﺔ ﻟﻠﻤﺎﺟﺴﺘﲑ ﰱ ﺷﻌﺒﺔ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻣﻦ ﻛﻠﻴﺔ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﰱ‬
‫ﺳﻨﺔ ‪۱۹٧٣‬ﻡ ﺣﺼﻞ ﻋﻠﻰ )ﺍﻟﺪﻛﺘﻮﺭﺍﺓ( ﺑﺎﻣﺘﻴﺎﺯ ﻣﻊ ﻣﺮﺗﺒﺔ ﺍﻟﺸﺮﻑ ﺍﻷﻭﱃ ﻣﻦ‬
‫ﻧﻔﺲ ﺍﻟﻜﻠﻴﺔ‪ ،‬ﻋﻦ ‪" :‬ﺍﻟﺰﻛﺎﺓ ﻭﺃﺛﺮﻫﺎ ﰱ ﺣﻞ ﺍﳌﺸﺎﻛﻞ ﺍﻹﺟﺘﻤﺎﻋﻴﺔ"‪.‬‬

‫‪٣‬‬

‫ﻣﺎﺕ ﻭﺍﻟﺪﻩ ﻭﻋﻤﺮﻩ ﻋﺎﻣﺎﻥ ﻓﺘﻮﱃ ﻋﻤﻪ ﺗﺮﺑﻴﺘﻪ‪ .‬ﺗﻌﺮﺽ ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ‬
‫ﻟﻠﺴﺠﻦ ﻋﺪﺓ ﻣﺮﺍﺕ ﻻﻧﺘﻤﺎﺋﻪ ٳﱃ ﺍﻹﺧﻮﺍﻥ ﺍﳌﺴﻠﻤﲔ ﻭﺩﺧﻞ ﺍﻟﺴﺠﻦ ﺃﻭﻝ ﻣﺮﺓ‬
‫ﻋﺎﻡ ‪١٩٤۹‬ﻡ ﰱ ﺍﻟﻌﻬﺪ ﺍﳌﻠﻜﻰ ﰒ ﺍﻋﺘﻘﻞ ﺛﻼﺙ ﻣﺮﺍﺕ ﰱ ﻋﻬﺪ ﺍﻟﺮﺋﻴﺲ ﺍﳌﺼﺮﻯ‬
‫ﲨﺎﻝ ﻋﺒﺪ ﺍﻟﻨﺎﺻﺮ ﰱ ﻳﻨﺎﻳﺮ ﺳﻨﺔ ‪۱۹٥٤‬ﻡ ﰒ ﰱ ﻧﻮﻓﻤﱪ ﻣﻦ ﻧﻔﺲ ﺍﻟﺴﻨﺔ ﺣﻴﺚ‬

‫‪ ٢‬ﳏﻤﺪ ﺍ‪‬ﺬﻭﺏ‪ ،‬ﻧﻔﺲ ﺍﳌﺮﺟﻊ‪ ،‬ﺹ ‪ ٤٤٠‬ﺃﻧﻈﺮ ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ‪ ،‬ﻫﺎﺩﻯ ﺍ
ﺳﻼﻡ ﻓﺘﻮﻯ ﻣﻌﺎﺻﺮﺓ‪) ،‬ﺑﲑﻭﺕ‪ -‬ﻟﺒﻨﺎﻥ‬
‫‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮﻯ‪ ،(١٩٨٨ ،‬ﺹ ‪٦‬‬
‫‪Yusuf al- qaradhawi, “ Fatwa Qardhawi, Permasalahan, Pemecahan dan hikmah “.‬‬

‫‪٣‬‬

‫‪Terj. Abdurrahman Ali Bauzir (Surabaya : Risalah Gusti, 1996), hlm. 455.‬‬

‫‪١٢‬‬

‫ﺍﺳﺘﻤﺮ ﺍﻋﺘﻘﺎﻟﻪ ﻋﺸﺮﻳﻦ ﺷﻬﺮﺍ‪ .‬ﻭﰱ ﺳﻨﺔ ‪۱٩٦۱‬ﻡ ﺳﺎﻓﺮ ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ ٳﱃ‬
‫ﺩﻭﻟﺔ ﻗﻄﺮ ﻭﻋﻤﻞ ﻓﻴﻬﺎ ﻣﺪﻳﺮﺍ ﻟﻠﻤﻌﻬﺪ ﺍﻟﺪﻳﻦ ﺍﻟﺜﺎﻧﻮﻯ‪ ،‬ﻭﰱ ﺳﻨﺔ ‪ ١۹٧٧‬ﺗﻮﱃ‬
‫ﺗﺄﺳﻴﺲ ﻭﻋﻤﺎﺩﺓ ﻛﻠﻴﺔ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﺳﻼﻣﻴﺔ ﲜﺎﻣﻌﺔ ﻗﻄﺮ ﻭﻇﻞ ﻋﻤﻴﺪﺍ‬
‫ﳍﺎ ٳﱃ ‪‬ﺎﻳﺔ ‪ ۱٩٩٠‬ﻛﻢ ﺃﺻﺒﺢ ﻣﺪﻳﺮﺍ ﳌﺮﻛﺰ ﲝﻮﺙ ﺍﻟﺴﻨﺔ ﻭﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ﲜﺎﻣﻌﺔ‬
‫ﻗﻄﺮ ﻭﻻﻳﺰﺍﻝ ﻗﺎﺋﻤﺎ ﺑﺈﺩﺍﺭﺗﻪ ﺇﱃ ﻳﻮﻣﻨﺎ ﻫﺬﺍ‪.‬‬

‫‪٤‬‬

‫ﰒ ﺗﺰﻭﺝ ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ ﻣﻦ ٳﻣﺮﺃﺗﲔ ﺍﻷﻭﱃ ﻣﺼﺮﻳﺔ ﺍﲰﻬﺎ ٳﺳﻌﺎﺩ‬
‫ﻋﺒﺪ ﺍﳉﻮﺍﺩ "ﺃﻡ ﳏﻤﺪ" ﰱ ﺩﻳﺴﻤﱪ ‪١٩٥٨‬ﻡ ﻭﺃﳒﺐ ﻣﻨﻬﺎ ﺃﺭﺑﻊ ﺑﻨﺎﺕ‪ ) ،‬ٳﳍﺎﻡ‬
‫ﻭﺳﻬﺎﻡ ﻭﻋﻼ ﻭﺃﲰﺎﺀ (‪ ،‬ﻭﺛﻼﺛﺔ ﺫﻛﻮﺭ‪) ،‬ﳏﻤﺪ ﻭﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻭﺃﺳﺎﻣﺔ(‪ .‬ﻭﺍﻟﺜﺎﻧﻴﺔ‬
‫ﺍﲰﻬﺎ "ﺃﲰﺎﺀ"‪.‬‬

‫‪٥‬‬

‫ﺍﻷﺳﺘﺎﺫ ﺍﻟﺸﻴﺦ ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ ﺃﺣﺪ ﺃﻋﻼﻡ ﺍﻹﺳﻼﻡ ﺍﻟﺒﺎﺭﺯﻳﻦ ﰱ‬
‫ﺍﻟﻌﺼﺮ ﺍﳊﺎﺿﺮ ﰱ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻔﻜﺮ ﻭﺍﻟﺪﻋﻮﺓ ﻭﺍﳉﻬﺎﺩﰱ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻡ ﻣﺸﺮﻛﻪ‬
‫ﻭﻣﻐﺮﺑﻪ‪ .‬ﻭﻻﻳﻮﺟﺪ ﻣﺴﻠﻢ ﻣﻌﺎﺻﺮ ٳﻻﺍﻟﺘﻘﻰ ﺑﻪ ﻗﺎﺭﺋﺎ ﻟﻜﺘﺎﺏ ﺃﻭ ﺭﺳﺎﻟﺔ‪ ،‬ﺃﻭ ﻣﻘﺎﻟﺔ‪،‬‬

‫‪٤‬‬

‫‪٥‬‬

‫ه ا  ا
  ذة  ‪ ٢٧‬أ ‪ ٢٠١١‬‬
‫ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ ‪http : // www.ar.wikipedia. Org /wiki/‬‬
‫ه ا  ا
  ذة  ‪ ٢٧‬أ ‪ ٢٠١١‬‬
‫ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ ‪http : // www.ar.wikipedia. Org /wiki/‬‬

‫‪١٣‬‬

‫ﺃﻭ ﻓﺘﻮﻯ‪ ،‬ﺃﻭ ﻣﺴﺘﻤﻌﺎ ٳﱃ ﳏﺎﺿﺮﺓ‪ ،‬ﺃﻭ ﺧﻄﺒﺔ ﺃﻭ ﺩﺭﺱ ﺃﻭ ﺣﺪﻳﺚ ﺃﻭ ﺟﻮﺍﺏ ﰱ‬
‫ﺟﺎﻣﻊ ﺃﻭ ﺟﺎﻣﻌﺔ‪ ،‬ﺃﻭ ﻧﺎﺩ‪ ،‬ﺃﻭ ٳﺫﺍﻋﺔ‪ ،‬ﺃﻭ ﺗﻠﻔﺎﺯ‪ ،‬ﺃﻭ ﺷﺮﻳﻂ‪ ،‬ﺃﻭ ﻏﲑ ﺫﻟﻚ‪ .‬ﻭﻻ‬
‫ﻳﻘﺘﺼﺮ ﻧﺸﺎﻃﻪ ﰱ ﺧﺪﻣﺔ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺟﺎﻧﺐ ﻭﺍﺣﺪ‪ ،‬ﺃﻭ ﳎﺎﻝ ﻣﻌﲔ‪ ،‬ﺃﻭ ﻟﻮﻥ‬
‫ﺧﺎﺹ‪ ،‬ﺑﻞ ﺍﺗﺴﻊ ﻧﺸﺎﻃﻪ‪ ،‬ﻭﺗﻨﻮﻋﺖ ﺟﻮﺍﻧﺒﻪ‪ ،‬ﻭﺗﻌﺪﺩﺕ ﳎﺎﻻﺗﻪ‪ ،‬ﻭﺗﺮﻙ ﰱ ﻛﻞ‬
‫ﻣﻨﻬﺎ ﺑﺼﻤﺎﺕ ﻭﺍﺿﺤﺔ ﺗﺪﻝ ﻋﻠﻴﻪ‪ ،‬ﻭﺗﺸﲑ ﺇﻟﻴﻪ‪.‬ﻭﺳﻨﺤﺎﻭﻝ ﺃﻥ ﻧﻨﺒﻪ ﻫﻨﺎ ﻋﻠﻰ ﺃﻫﻢ‬
‫ﻫﺬﻩ ﺍ‪‬ﺎﻻﺕ ﻭﺃﺑﺮﺯﻫﺎ‪ ،‬ﻭﻫﻰ ‪:‬‬
‫‪ .١‬ﳎﺎﻝ ﺍﻟﺘﺄﻟﻴﻒ ﺍﻟﻌﻠﻤﻰ‬
‫‪ .٢‬ﳎﺎﻝ ﺍﻟﺪﻋﻮﺓ ﻭﺍﻟﺘﻮﺟﻴﻪ‬
‫‪ .٣‬ﳎﺎﻝ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻔﺘﻮﻯ‬
‫‪ .٤‬ﳎﺎﻝ ﺍﳌﺆﲤﺮﺍﺕ ﻭﺍﻟﻨﺪﻭﺍﺕ‬
‫‪ .٥‬ﳎﺎﻝ ﺍﻟﺰﻳﺎﺭﺍﺕ ﻭﺍﶈﺎﺿﺮﺍﺕ‬
‫‪ .٦‬ﳎﺎﻝ ﺍﳌﺸﺎﺭﻛﺔ ﰱ ﻋﻀﻮﻳﺔ ﺍ‪‬ﺎﻟﺲ ﻭﺍﳌﺆﺳﺴﺎﺕ‬
‫‪ .٧‬ﳎﺎﻝ ﺍﻻﻗﺘﺼﺎﺩ ﺍﻹﺳﻼﻣﻰ‬
‫‪ .٨‬ﳎﺎﻝ ﺍﻟﻌﻤﻞ ﺍﻹﺟﺘﻤﺎﻋﻰ‬

‫‪١٤‬‬

‫‪ .٩‬ﳎﺎﻝ ﺗﺮﺷﻴﺪ ﺍﻟﺼﺤﻮﺓ‬
‫‪ .١٠‬ﳎﺎﻝ ﺍﻟﻌﻤﻞ ﺍﳊﺮﻛﻰ ﻭﺍﳉﻬﺎﺩﻯ‪.‬‬

‫‪٦‬‬

‫ﺏ‪ .‬ﺣﻴﺎﺗﻪ ﺍﻹﻗﺘﺼﺎﺩﻳﺔ ﻭ ﺍﻹﺟﺘﻤﺎﻋﻴﺔ‬
‫ﻋﲎ ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ ﻣﻨﺬ ﻣﺪﺓ ﻏﲑ ﻗﻠﻴﻠﺔ ﺑﺎﳉﺎﻧﺐ ﺍﻹﻗﺘﺼﺎﺩﻯ ﰱ‬
‫ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻨﻈﺮﻳﺔ ﻭﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺘﻄﺒﻴﻘﻴﺔ‪ .‬ﻓﻤﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻨﻈﺮﻳﺔ ﺃﻟﻘﻰ‬
‫ﻛﺜﲑﺍ ﻣﻦ ﺍﶈﺎﺿﺮﺍﺕ ﻭﺍﻟﺪﺭﻭﺱ ﺣﻮﻝ ﺍﳉﺎﻧﺐ ﺍﻹﻗﺘﺼﺎﺩﻯ ﰱ ﺍﻹﺳﻼﻡ ﺣﱴ ﺃﻟﻒ‬
‫ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﺷﺘﻬﺮﺕ ﰱ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺮﰉ ﻭ ﺍﻹﺳﻼﻡ‪ ،‬ﻳﻜﻔﻰ ﺃﻥ ﻧﺬﻛﺮ ﻣﻨﻬﺎ‬
‫‪ :‬ﻓﻘﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻣﺸﻜﻠﺔ ﺍﻟﻔﻘﺮ ﻭﻛﻴﻒ ﻋﺎﳉﻬﺎ ﺍﻹﺳﻼﻡ‪ ،‬ﺑﻴﻊ ﺍﳌﺮﺍﲝﺔ ﻟﻶﻣﺮ‬
‫ﺑﺎﻟﺸﺮﺍﺀ‪ ،‬ﻭﻓﻮﺍﺋﺪ ﺍﻟﺒﻨﻮﻙ ﻫﻲ ﺍﻟﺮﺑﺎ ﺍﳊﺮﺍﻡ‪ .‬ﻭﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺘﻄﺒﻴﻘﻴﺔ ﺳﺎﻧﺪ ﻗﻴﺎﻡ‬
‫ﺍﻟﺒﻨﻮﻙ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﺗﻘﻮﻡ‪ ،‬ﻭﺑﻌﺪ ﺃﻥ ﻗﺎﻣﺖ‪ ،‬ﻣﺘﻌﺎﻭﻧﺎ ﻣﻊ ﺍﻹﲢﺎﺩ ﺍﻟﺪﻭﱄ‬
‫ﻟﻠﺒﻨﻮﻙ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻻﻳﺰﺍﻝ ﺇﱃ ﺍﻟﻴﻮﻡ ﻋﻀﺪﺍ ﳍﺎ‪ ،‬ﻳﺸﺪ ﺃﺯﺭﻫﺎ‪ ،‬ﻭﻳﺮﺷﺪ ﻣﺴﲑ‪‬ﺎ‪،‬‬
‫ﻭﻳﺴﺪﺩ ﺧﻄﻮﺍ‪‬ﺎ‪ ،‬ﻭﻳﺪﺍﻓﻊ ﻋﻨﻬﺎ‪ .‬ﺇﻥ ﺍﻫﺘﻤﺎﻣﻪ ﺑﺎﻹﻗﺘﺼﺎﺩ ﺍﻹﺳﻼﻣﻰ ﺟﺰﺀ ﻣﻦ‬

‫‪٦‬‬

‫ه ا  ا
  ذة  ‪ ٢٧‬أ ‪ ٢٠١١‬‬
‫ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ ‪http : // www.ar.wikipedia. Org /wiki/‬‬

‫‪١٥‬‬

‫ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﺸﺮﻳﻌﺔ ﺍﻻﺳﻼﻣﻴﺔ ﻭ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﲢﻜﻴﻤﻬﺎ ﰱ ﲨﻴﻊ ﳎﺎﻻﺕ‬
‫ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺇﺣﻼﻝ ﺃﺣﻜﺎﻣﻬﺎ ﳏﻞ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻮﺿﻌﻴﺔ ﻭﺍﻷﻧﻈﻤﺔ ﺍﳌﺴﺘﻮﺭﺩﺓ‪.‬‬

‫‪٧‬‬

‫ﻭ ﻟﻴﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ ﺍﻫﺘﻤﺎﻡ ﺧﺎﺹ ﺑﺎﻟﻌﻤﻞ ﺍﻹﺟﺘﻤﺎﻋﻰ ﻭ ﺍﳋﲑﻯ ﻭﻫﻮ‬
‫ﻳﻌﻴﺐ ﻋﻠﻰ ﺍﳊﺮﻛﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻋﻠﻰ ﺍﻟﺼﺤﻮﺓ ﺍﺳﺘﻐﺮﻗﻬﺎ ﰱ ﺍﻟﻌﻤﻞ ﺍﻟﺴﻴﺎﺳﻰ‬
‫ﺍﻟﺬﻯ ﻳﺴﺘﻬﻠﻚ ﻃﺎﻗﺘﻪ‪ ،‬ﻭٳﻏﻔﺎﳍﺎ ﻟﻠﻌﻤﻞ ﺍﻹﺟﺘﻤﺎﻋﻰ ﺍﻟﺬﻯ ﺃﺗﻘﻨﻪ ﺧﺼﻮﻡ ﺍﻟﺪﻋﻮﺓ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻟﺬﻳﻦ ﺗﺴﻠﻠﻮﺍ ﻣﻦ ﺧﻼﻟﻪ ﺇﺿﻼﻝ ﺍﳌﺴﻠﻤﲔ ﻭﳏﺎﻭﻟﺔ ﺳﻠﺨﻬﻢ ﻋﻦ‬
‫ﻋﻘﻴﺪ‪‬ﻢ‪ .‬ﲢﺖ ﺳﺘﺎﺭ ﺍﳋﺪﻣﺎﺕ ﺍﻹﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻷﻋﻤﺎﻝ ﺍﳋﲑﻳﺔ‪ ،‬ﻣﻦ ﺇﻧﺸﺎﺀ‬
‫ﺍﳌﺪﺍﺭﺱ ﻭ ﺍﳌﺴﺘﺸﻔﻴﺎﺕ ﻭﺍﳌﺆﺳﺴﺎﺕ ﺍﻹﺟﺘﻤﺎﻋﻴﺔ ﺍﳌﺨﺘﻠﻔﺔ‪ .‬ﻭﻗﺪ ﺍﺳﺘﻐﻞ ﺩﻋﺎﺓ‬
‫ﺍﻟﺘﻨﺼﲑ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ﻓﻐﺰﻭﺍ ﻛﺜﲑﺍﻣﻦ ﺍﳌﻨﺎﻃﻖ ﺍﻹﺳﻼﻣﻴﺔ ﰱ ﺇﻓﺮﻳﻘﻴﺎ ﻭﺁﺳﻴﺎ‪ .‬ﻭﻧﺼﺮ‬
‫ﺍﻟﻔﻘﺮ ﻭ ﺍﳉﻬﻞ ﻭﺍﳌﺮﺽ ﰱ ﺍﻟﻌﺎﱂ‪ .‬ﻭﰱ ﺃﻣﺮﻳﻜﺎ ﺭﺻﺪ ﺃﻟﻒ ﻣﻠﻴﻮﻥ ﺩﻭﻻﺭ ﻭ ﺃﻧﺸﺄ‬
‫ﻟﻪ ﻣﻌﻬﺪ "ﺯﻭﳝﺮ" ﻟﺘﺨﺮﻳﺞ ﺍﳌﺘﺨﺼﺼﲔ ﰱ ﺗﻨﺼﲑ ﺍﳌﺴﻠﻤﲔ ﺣﺴﺐ ﺑﻠﺪﺍ‪‬ﻢ‬
‫ﻭﻟﻐﺎ‪‬ﻢ ﻭﻣﺬﺍﻫﺒﻬﻢ ﻭﺍﲡﻬﺎ‪‬ﻢ‪ .‬ﻭﰱ ﻗﻄﺮ ﺃﻧﺸﺄ ﺻﻨﺪﻭﻗﺎ ﺷﻌﺒﻴﺎ ﳌﺴﺎﻋﺪﺓ ﺫﻭﻯ‬
‫ﺍﻟﻌﻮﺯ ﻭﺍﳊﺎﺟﺔ ﺩﺍﺧﻞ ﻗﻄﺮ ﻭﺧﺎﺯﺟﻬﺎ ﲰﻰ ‪" :‬ﺻﻨﺪﻭﻕ ﻗﻄﺮ ﺍﻹﺳﻼﻣﻰ ﻟﻠﺰﻛﺎﺓ ﻭ‬
‫ﺍﻟﺼﺪﻗﺔ"‪ .‬ﻭﰱ ﻣﺼﺮ ﲜﻬﺪﻩ ﻭﻣﺎﻟﻪ ﰱ ﺇﻗﺎﻣﺔ ﻋﺪﺩ ﻣﻦ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ ﻭ ﺍﳋﲑﻳﺔ‬
‫‪٧‬‬

‫ه ا  ا
  ذة  ‪ ٢٧‬أ ‪ ٢٠١١‬‬
‫ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ ‪http : // www.ar.wikipedia. Org /wiki/‬‬

‫‪١٦‬‬

‫ﻣﺜﻞ ﻣﻌﻬﺪ ﻭﻣﺴﺠﺪ ﻭﻣﺴﺘﺸﻔﻰ ﰱ ﻗﺮﻳﺘﻪ ﺻﻔﺖ ﺍﻟﺘﺮﺍﺏ‪ ،‬ﻭﻣﺴﺠﺪ ﺍﻟﺮﲪﺔ ﰱ‬
‫ﻣﺪﻳﻨﺔ ﻣﺼﺮ‪.‬‬

‫‪٨‬‬

‫ﺝ‪ .‬ﺃﻋﻤﺎﻟﻪ ﺍﻷﺩﺑﻴﺔ )ﻣﺆﻟﻔﺎﺗﻪ(‬
‫ﻟﻠﻘﺮﺿﺎﻭﻯ ﻣﺎ ﻳﺰﻳﺪ ﻋﻦ ‪۱۲۰‬ﻣﻦ ﺍﳌﺆﻟﻔﺎﺕ ﻣﻦ ﺍﻟﻜﺘﺐ ﻭﺍﻟﺮﺳﺎﺋﻞ‬
‫ﻭﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﻔﺘﺎﻭﻯ ﻛﻤﺎ ﻗﺎﻡ ﺑﺘﺴﺠﻴﻞ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺣﻠﻘﺎﺕ ﺍﻟﱪﺍﻣﺞ ﺍﻟﺪﻳﻨﻴﺔ ﻣﻨﻬﺎ‬
‫ﺍﻟﺘﺴﺠﻴﻠﻴﺔ‪:‬‬
‫‪ .١‬ﻛﺘﺎﺏ "ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ ﰱ ﺍﻹﺳﻼﻡ"‬
‫‪ .٢‬ﻓﻘﻪ ﺍﻟﺰﻛﺎﺓ‬
‫‪ .٣‬ﺃﺛﺮ ﺍﻹﳝﺎﻥ ﰱ ﺣﻴﺎﺓ ﺍﻟﻔﺮﺩ‬
‫‪ .٤‬ﻣﺸﻜﻠﺔ ﺍﻟﻔﻘﺮ ﻭﻛﻴﻒ ﻋﺎﳉﻬﺎ ﺍﻹﺳﻼﻡ‬
‫‪ .٥‬ﻓﻮﺍﺋﺪ ﺍﻟﺒﻨﻮﻙ ﻫﻲ ﺍﻟﺮﺑﺎ ﺍﳊﺮﺍﻡ‬
‫‪ .٦‬ﻧﻔﺤﺎﺕ ﻭﻟﻔﺤﺎﺕ‬

‫‪ ٨‬ه ا  ا
  ذة  ‪ ٢٧‬أ ‪ ٢٠١١‬‬

‫ﻳﻮﺳﻒ‬

‫ﺍﻟﻘﺮﺿﺎﻭﻯ ‪http : // www.ar.wikipedia. Org /wiki/‬‬

‫‪١٧‬‬

‫‪ .٧‬ﺍﳌﺴﻠﻤﻮﻥ ﻗﺎﺩﻣﻮﻥ‪.‬‬

‫‪٩‬‬

‫ﻣﻊ ﺍﺷﺘﻬﺎﺭﻩ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﻔﺘﻮﻯ ﻭﺍﻟﺘﻔﻘﻪ ﻓﻠﻪ ﻣﻦ ﺍﻟﻘﺼﺎﺋﺪ ﻭ ﺍﻷﺷﻌﺎﺭ ﺍﳌﺘﻔﺮﻗﺔ‬
‫ﺍﻟﱴ ﱂ ﲡﻤﻊ ﺑﻌﺪ ﰱ ﺻﻌﻴﺪ ﻭﺍﺣﺪ ﺃﻭ ﺩﻳﻮﺍﻥ‪ .‬ﻭﻳﺘﻤﻴﺰ ﺷﻌﺮﻩ ﲜﺰﺍﻟﺔ ﺍﻷﺳﻠﻮﺏ‬
‫ﻭﻭﺿﻮﺡ ﺍﳌﻌﺎﱏ‪ ،‬ﻭﻳﺘﻨﺎﻭﻝ ﻋﺎﺩﺓ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻹﳝﺎﻧﻴﺔ ﻭﻃﻠﺐ ﲢﺮﻳﺮ ﺍﻷﻗﺼﻰ ﻭﻓﻀﺎﺋﻞ‬
‫ﺍﻷﺧﻼﻕ ﻭﻏﲑ ﺫﻟﻚ‪.‬‬
‫ﻭﻫﺬﺍ ﺟﺰﺀ ﻣﻦ ﻗﺼﻴﺪﺗﻪ ﻟﻠﺤﺴﻦ ﺍﻟﺒﻨﺎ ‪:‬‬
‫ﻟﻚ ﻳﺎ ٳﻣﺎﻣﻰ ﻳﺎ ﺃﻋﺰ ﻣﻌﻠﻢ‬

‫ﻳﺎ ﺣﺎﻣﻞ ﺍﳌﺼﺒﺎﺡ ﰱ ﺍﻟﺰﻣﺎﻥ ﺍﻟﻌﻤﻰ‬

‫ﻳﺎﻣﺮﺷﺪ ﺍﻟﺪﻧﻴﺎ ﻟﻨﻬﺞ ﳏﻤﺪ‬

‫ﻳﺎ ﻧﻔﺤﺔ ﻣﻦ ﺟﻴﻞ ﺩﺍﺭ ﺍﻷﺭﻗﺎﻡ‬

‫ﺃﻫﺪﻳﻚ ﻧﻔﺴﻰ ﰱ ﻗﺼﺎﺋﺪ ﺻﻐﺘﻬﺎ ‪‬ﺪﻯ ﻭﺗﺮﺟﻢ ﻓﻬﻲ ﺃﺧﺖ ﺍﻷﳒﻢ‬

‫‪ ٩‬ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ‪ ،‬ﻫﺎﺩﻯ ﺍ
ﺳﻼﻡ ﻓﺘﻮﻯ ﻣﻌﺎﺻﺮﺓ‪) ،‬ﺑﲑﻭﺕ‪ -‬ﻟﺒﻨﺎﻥ ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮﻯ‪ ،(١٩٨٨ ،‬ﺹ ‪٦‬‬
‫‪ ١٠‬ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻯ‪ ،‬ﺍﳌﺴﻠﻤﻮﻥ ﺍﻟﻘﺎﺩﻣﻮﻥ‪) ،‬ﺍﻟﻘﺎﻫﺮﺓ ‪ :‬ﺩﺍﺭ ﺍﻟﺘﻮﺯﻳﻊ ﻭﺍﻟﻨﺸﺮ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺩ‪.‬ﺕ‪،(.‬ﺹ ‪۳‬‬

‫‪١٠‬‬

‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‬
‫ﶈﺔ ﻋﻦ ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ ﻭﻣﺒﺎﺣﺜﻪ‬

‫أ‪.‬‬

‫ﺍﻟﺘﻌﺮﻳﻒ ﺑﻌﻠﻢ ﺍﻟﺒﺪﻳﻊ‬
‫ﺍﻟﺒﺪﻳﻊ ﻟﻐﺔ ﺍﳌﺨﺘﺮﻉ ﺍﳌﻮﺟﺪ ﻋﻠﻰ ﻏﲑ ﻣﺜﺎﻝ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﻛﻘﻮﳍﻢ ﺑﺪﻉ ﺍﻟﺸﺊ‬

‫ﻭﺃﺑﺪﻋﻪ‪ .‬ﺍﺧﺘﺮﻋﻪ ﻻ ﻋﻠﻰ ﻣﺜﺎﻝ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺒﺪﻳﻊ ﰱ ﻣﻔﻬﻮﻡ ﺍﻻﺻﻄﻼﺣﻰ ﻓﻬﻮ ﻋﻠﻢ ﻳﻌﺮﻑ ﺑﻪ ﺍﻟﻮﺟﻮﻩ‪،‬‬
‫ﻭﺍﳌﺰﺍﻳﺎ ﺍﻟﱴ ﺗﺰﻳﺪ ﺍﻟﻜﻼﻡ ﺣﺴﻨﺎ ﻭﻃﻼﻭﺓ‪ ،‬ﻭﺗﻜﺴﻮﻩ ‪‬ﺎﺀ ﻭﺭﻭﻧﻘﺎ ﺑﻌﺪ ﻣﻄﺎﺑﻘﺎﺗﻪ‬
‫ﳌﻘﺘﻀﻰ ﺍﳊﺎﻝ‪.‬‬

‫‪١‬‬

‫ﻭﰱ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻓﻘﺪ ﻭﺭﺩﺕ ﻛﻠﻤﺔ ﺍﻟﺒﺪﻳﻊ ﲟﻌﲎ ﲨﺎﻝ ﺍﳌﻨﺸﺄ ﻭﺣﺴﻦ‬
‫ﺍﻟﺒﺪﺀ ﻋﻠﻰ ﻏﲑ ﻣﺜﺎﻝ‪ ،‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴿ :‬ﺑﺪﻳﻊ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﺃﱏ ﻳﻜﻮﻥ ﻟﻪ‬
‫ﻭﻟﺪ ﻭﱂ ﺗﻜﻦ ﻟﻪ ﺻﺎﺣﺒﺔ ﻭﺧﻠﻖ ﻛﻞ ﺷﺊ ﻭﻫﻮ ﺑﻜﻞ ﺷﺊ ﻋﻠﻴﻢ ﴾ )ﺍﻷﻧﻌﺎﻡ‪:‬‬

‫‪١‬‬

‫ﺃﲪﺪ ﺍﳍﺎﴰﻰ‪ ،‬ﺟﻮﺍﻫﺮ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﻁ ‪) ١٢‬ﺇﻧﺪﻭﻧﺴﻴﺎ ‪ :‬ﻣﻜﺘﺐ ﺇﺣﻴﺎﺀ ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ‪ ،(١۹٦٠ ،‬ﺹ ‪۳٦٠‬‬

‫‪١٨‬‬

‫‪١٩‬‬

‫‪ .(١٠١‬ﻭﻗﻮﻟﻪ ﺃﻳﻀﺎ‪ ﴿ :‬ﺑﺪﻳﻊ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﺇﺫﺍ ﻗﻀﻰ ﺃﻣﺮﺍ ﻓﺈﳕﺎ ﻳﻘﻮﻝ ﻟﻪ‬
‫ﻛﻦ ﻓﻴﻜﻮﻥ ﴾ )ﺍﻟﺒﻘﺮﺓ‪.(١١۷:‬‬

‫‪۲‬‬

‫ﻭﺃﻣﺎ ﰱ ﺍﳊﺪﻳﺚ ﻓﻘﺪ ﻭﺭﺩﺕ ﻛﻠﻤﺔ ﺍﻟﺒﺪﻳﻊ ﲟﻌﲎ ﺍﻟﻄﻴﺐ ﻭﺍﳉﺪﻳﺪ‪،‬‬
‫ﻛﻘﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰱ ﻭﺻﻒ ﺍﻟﺘﻬﺎﻣﺔ‪" :‬ﺇﻥ ‪‬ﺎﻣﺔ ﻛﺒﺪﻳﻊ ﺍﻟﻌﺴﻞ ﺣﻠﻮ‬
‫ﺃﻭﻟﻪ ﻭﺣﻠﻮ ﺁﺧﺮﻩ" ﻭﺍﻟﺒﺪﻳﻊ ﺍﻟﺰﻕ ﺍﳉﺪﻳﺪ‪ ،‬ﺷﺒﻪ ﺑﻪ ‪‬ﺎﻣﺔ ﻟﻄﻴﺐ ﻫﻮﺍﺋﻬﺎ‪ ،‬ﻭﺃﻧﻪ ﻻ‬
‫ﻳﺘﻐﲑ ﻛﻤﺎ ﺃﻥ ﺍﻟﻌﺴﻞ ﻻ ﻳﺘﻐﲑ‪.‬‬

‫‪۳‬‬

‫ﻭﺃﻣﺎ ﻣﻔﻬﻮﻡ ﺍﻟﺒﺪﻳﻊ ﰱ ﺍﺻﻄﻼﺣﻰ ﺍﻟﺒﻼﻏﻴﲔ ﺍﻟﻘﺪﻣﺎﺀ ﻭﺍﶈﺪﺛﲔ ﻫﻮ ﻋﻠﻢ‬
‫ﻳﻌﺮﻑ ﺑﻪ ﺍﻟﻮﺟﻮﻩ‪ ،‬ﻭﺍﳌﺰﺍﻳﺎ ﺍﻟﱴ ﺗﺰﻳﺪ ﺍﻟﻜﻼﻡ ﺣﺴﻨﺎ ﻭﻃﻼﻭﺓ‪ ،‬ﻭﺗﻜﺴﻮﻩ ‪‬ﺎﺀ‬
‫ﻭﺭﻭﻧﻘﺎ ﺑﻌﺪ ﻣﻄﺎﺑﻘﺎﺗﻪ ﳌﻘﺘﻀﻰ ﺍﳊﺎﻝ‬
‫ﺍﻟﺘﻌﺒﲑ ﻋﻨﻪ‪.‬‬

‫‪۲‬‬

‫‪٤‬‬

‫ﻭﺭﻋﺎﻳﺔ ﻭﺿﻮﺡ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﻣﺎ ﻳﺮﻳﺪ‬

‫‪٥‬‬

‫ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﻻﺷﲔ‪ ،‬ﺍﻟﺒﺪﻳﻊ ﰱ ﺿﻮﺀ ﺃﺳﺎﻟﺐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻁ ‪) ١‬ﺍﻟﻘﺎﻫﺮﺓ ‪ :‬ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ‪ ،(١۹۷۹ ،‬ﺹ ‪۵‬‬

‫‪۳‬ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﻻﺷﲔ‪ ،‬ﻧﻔﺲ ﺍﳌﺮﺟﻊ‪ ،‬ﺹ ‪۵‬‬
‫‪ ٤‬ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﻻﺷﲔ‪ ،‬ﻧﻔﺲ ﺍﳌﺮﺟﻊ‪ ،‬ﺹ ‪۵‬‬
‫‪٥‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻘﻠﻘﻴﻠﺔ‪ ،‬ﺍﻟﺒﻼﻏﺔ ﺍﻹﺻﻄﻼﺣﻴﺔ‪ ،‬ﻁ ‪) ٢‬ﺍﻟﻘﺎﻫﺮﺓ ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮﻯ ﺍﻟﻌﺮﰉ‪ ،(١۹۹١ ،‬ﺹ ‪۲۸۸‬‬

‫‪٢٠‬‬

‫ﺏ‪ .‬ﻧﺸﺄﺗﻪ‬
‫ﺟﺎﺀ ﺍﻟﻌﺼﺮ ﺍﻟﻌﺒﺎﺳﻰ‪ ،‬ﻭﻗﺪ ﺟﺪﺩﺕ ﺍﳊﻀﺎﺭﺓ ﺍﳌﺎﺩﻳﺔ ﻭﺍﻟﻌﻘﻠﻴﺔ ﻣﻦ ﺭﻭﺍﺀ‬
‫ﺍﻟﺸﻌﺮ ﻓﺄﻣﺪﺗﻪ ﺑﺎﳋﻴﺎﻝ ﺍﳋﺼﺐ‪ ،‬ﻭﺍﻟﻔﻜﺮ ﺍﻟﻌﻤﻴﻖ‪ ،‬ﻭﺍﳌﻌﲎ ﺍﻟﺪﻗﻴﻖ‪ ،‬ﻭﻟﻮﻧﺘﻪ ﺑﺄﻟﻮﺍﻥ‬
‫ﺯﺍﻫﻴﺔ ﻣﻦ ﺍﻟﺘﺸﺒﻴﻪ ﻭﺍﻻﺳﺘﻌﺎﺭﺓ ﻭﲨﻴﻞ ﺍﻟﺘﻤﺜﻴﻞ ﻭﻏﲑﻫﺎ‪ .‬ﻓﻘﺪ ﺗﻨﺒﻪ ﺍﻟﺸﻌﺮﺍﺀ‬
‫ﺍﻟﻌﺒﺎﺳﻴﻮﻥ ﺇﱃ ﻣﺎ ﰱ ﺷﻌﺮ ﺍﻟﻘﺪﻣﺎﺀ ﻣﻦ ﻃﺮﺍﺋﻒ ﺍﻟﺼﻨﻌﺔ ﺍﻟﺒﺪﻳﻌﻴﺔ‪ ،‬ﻓﺘﻨﺎﻭﻟﻮ�