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ﺍﶈﺸﻲ :ﺍﺑﻦ ﺩﺍﺅﺩ ﻣﻮﻻﻧﺎ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺍﳊﻨﻔﻲ ﺍﻟﻌﻄﺎﺭﻱ ﺍﳌﺪﱐ ﺗﻘﺪﱘ
ﳎﻠﺲ " ﺍﳌﺪﻳﻨﺔ ﺍﻟﻌﻠﻤﻴﺔ " )ﻣﺮﻛﺰ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ(
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ﺍﻟﻨﺤﻮ ﺍﳌﻮﺿﻮﻉ: ﺍﻟﻌﻨﻮﺍﻥ : ﺍﳊﺎﺷﻴﺔ : ﺍﶈﺸﻲ :ﺍﺑﻦ ﺩﺍﻭﺩ ﻣﻮﻻﻧﺎ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺍﳊﻨﻔﻲ ﺍﻟﻌﻄﺎﺭﻱ ﺍﳌﺪﱐ ﻋﻔﻲ ﻋﻨﻪ ﺍﻹﺷﺮﺍﻑ ﺍﻟﻄﺒﺎﻋﻲ :ﻣﻜﺘﺒﺔ ﺍﳌﺪﻳﻨﺔ ﻛﺮﺍﺗﺸﻲ ﺑﺎﻛﺴﺘﺎﻥ ﺍﻟﺘﻨﻔﻴﺬ) :ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ( ﻋﺪﺩ ﺍﻟﺼﻔﺤﺎﺕ٢٨٨ :ﺻﻔﺤﺔ ﲨﻴﻊ ﺍﳊﻘﻮﻕ ﳏﻔﻮﻇﺔ ﻟﻠﻨﺎﺷﺮ ،ﳝﻨﻊ ﻃﺒﻊ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺃﻭ ﺟـﺰﺀ ﻣﻨﻪ ﺑﻜﻞﹼ ﻃﺮﻕ ﺍﻟﻄﺒﻊ ﻭﺍﻟﻨﻘﻞ ﻭﺍﻟﺘﺮﲨﺔ ،ﻭﺍﻟﻨـﺴﺦ ﻭﺍﻟﺘـﺴﺠﻴﻞ ﺍﳌﻴﻜﺎﻧﻴﻜﻲ ﺃﻭ ﺍﻹﻟﻜﺘﺮﻭﱐ ﺃﻭ ﺍﳊﺎﺳﻮﰊ ﺇﻻﹼ ﺑﺈﺫﻥ ﺧﻄﻲ ﻣﻦ: ﻣﻜﺘﺒﺔ ﺍﳌﺪﻳﻨﺔ ،ﻛﺮﺍﺗﺸﻲ ،ﺑﺎﻛﺴﺘﺎﻥ ﻫﺎﺗﻒ+92-21-4921389/90/91 : )ﺷﻮﺍﻝ( ١٤٣٣ھ ﻓﺎﻛﺲ+92-21-4125858 : )ﺳﺘﻤﱪ( ٢٠١٢ﻡ ﺍﻟﱪﻳﺪ ﺍﻹﻟﻴﻜﺘﺮﻭﱐilmia@dawateislami.net :
ﻳﻄﻠﺐ ﻣﻦ :ﻣﻜﺘﺒﺔ ﺍﳌﺪﻳﻨﺔ ﺑﻜﺮﺍﺗﺸﻲ .ﺃﻓﻨﺎﻥ ﻣﻜﺘﺒﺔ ﺍﳌﺪﻳﻨﺔ ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ. ﻣﻜﺘﺒﺔ ﺍﳌﺪﻳﻨﺔ :ﻛﺮﺍﭼﻰ ،ﺷﻬﻴﺪ ﻣﺴﺠﺪ ﻛﻬﺎﺭﺍﺩﺭ ﺑﺎﺏ ﺍﳌﺪﻳﻨﻪ ﻛﺮﺍﭼﻰ .ﻫﺎﺗﻒ.٠٢١-٣٢٢٠٣٣١: ﻣﻜﺘﺒﺔ ﺍﳌﺪﻳﻨﺔ :ﻻﻫﻮﺭ ،ﺩﺭﺑﺎﺭ ﻣﺎرﮐﻴ ،ﮔﻨﺞ ﲞﺶ ﺭﻭڈ .ﻻﻫﻮﺭ .ﻫﺎﺗﻒ.٠٤٢-٣٧٣١١٦٧٩ :
ﻣﻜﺘﺒﺔ ﺍﳌﺪﻳﻨﺔ :ﺳﺮﺩﺍﺭ ﺁﺑﺎﺩ )ﻓﻴﺼﻞ ﺁﺑﺎﺩ( :ﺃﻣﲔ ﭘﻮﺭ ﺑﺎﺯﺍﺭ .ﻫﺎﺗﻒ.٠٤١-٢٦٣٢٦٢٥ : ﻣﻜﺘﺒﺔ ﺍﳌﺪﻳﻨﺔ :ﻛﺸﻤﲑ ،ﭼﻮﮎ ﺷﻬﻴﺪاں ،ﻣﲑ ﭘﻮﺭ .ﻫﺎﺗﻒ.٠٥٨٢٧٤-٣٧٢١٢ : ﻣﻜﺘﺒﺔ ﺍﳌﺪﻳﻨﺔ :ﺣﻴﺪﺭ ﺁﺑﺎﺩ :ﻓﻴﻀﺎﻥ ﻣﺪﻳﻨﻪ ﺁﻓﻨﺪﻱ ﺎؤن .ﻫﺎﺗﻒ.٠٢٢-٢٦٢٠١٢٢ : ﻣﻜﺘﺒﺔ ﺍﳌﺪﻳﻨﺔ :ﻣﻠﺘﺎﻥ،ﻧﺰﺩ ﭘﻴﭙﻞ ﻭﺍﱃ ﻣﺴﺠﺪ ،ﺍﻧﺪﺭﻭﻥ ﺑﻮﻫﺆ ﮔﻴ .ﻫﺎﺗﻒ.٠٦١-٤٥١١١٩٢ : ﻣﻜﺘﺒﺔ ﺍﳌﺪﻳﻨﺔ :ﺍﻭﻛﺎڑﻩ ،ﻛﺎﰿ ﺭﻭڈ ﺑﺎﳌﻘﺎﺑﻞ ﻏﻮﺛﻴﻪ ﻣﺴﺠﺪ ،ﻧﺰﺩ ﲢﺼﻴﻞ ﻛﻮﻧﺴﻞ ﻫـﺎﻝ .ﻫـﺎﺗﻒ: ٠٤٤-٢٥٥٠٧٦٧ ﻣﻜﺘﺒﺔ ﺍﳌﺪﻳﻨﺔ :راوﻟﭙﻨ ي :ﻓﻀﻞ ﺩﺍﺩ ﭘﻼﺯﻩ ،ﻛﻤﻴ ﻲ ﭼﻮﮎ ﺍﻗﺒﺎﻝ ﺭﻭڈ .ﻫﺎﺗﻒ.٠٥١-٥٥٥٣٧٦٥:
ﻣﻜﺘﺒﺔ ﺍﳌﺪﻳﻨﺔ :ﺧﺎﻥ ﭘﻮﺭ ،ﺩﺭﺍﱐ ﭼﻮﮎ ﺮ ﻛﻨﺎﺭﻩ ،ﻫﺎﺗﻒ.٠٦٨-٥٥٧١٦٨٦ : ﻣﻜﺘﺒﺔ ﺍﳌﺪﻳﻨﺔ :ﻧﻮﺍﺑﺸﺎﻩ :ﭼﻜﺮﺍ ﺑﺎﺯﺍﺭ ،ﻧﺰﺩ . MCBﻫﺎﺗﻒ٠٢٤٤-٤٣٦٢١٤٥ : ﻣﻜﺘﺒﺔ ﺍﳌﺪﻳﻨﺔ :ﺳﻜﻬﺮ :ﻓﻴﻀﺎﻥ ﻣﺪﻳﻨﻪ ﺑﲑﺍﺝ ﺭﻭڈ .ﻫﺎﺗﻒ٠٧١-٥٦١٩١٩٥ :
ﻣﻜﺘﺒﺔ ﺍﳌﺪﻳﻨﺔ :ﮔﺠﺮﺍﻧﻮﺍﻟﻪ :ﻓﻴﻀﺎﻥ ﻣﺪﻳﻨﻪ ﺷﻴﺨﻮﭘﻮﺭﻩ ﻣﻮڑﮔﺠﺮﺍﻧﻮﺍﻟﻪ .ﻫﺎﺗﻒ٠٥٥-٤٢٢٥٦٥٣ :
ﻣﻜﺘﺒﺔ ﺍﳌﺪﻳﻨﺔ :ﭘﺸﺎﻭﺭ :ﻓﻴﻀﺎﻥ ﻣﺪﻳﻨﻪ ﮔﻠﱪﮒ ﳕﱪ ،١ﺍﻟﻨﻮﺭ ﺳ ﺮﻳ ،ﺻﺪﺭ.
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ﺍﳌﺪﻳﻨﺔﺍﻟﻌﻠﻤﻴﺔ
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ﻣﻦ ﻣﺆﺳﺲ ﲨﻌﻴﺔ "ﺩﻋﻮﺕِ ﺇﺳﻼﻣﻲ" ﳏﺐ ﺃﻋﻠﻰ ﺣـﻀﺮﺓ ،ﺷـﻴﺦ ﺍﻟﻄﺮﻳﻘـﺔ ،ﺃﻣـﲑ ﺃﻫـﻞ ﺍﻟـﺴﻨﺔ،
ﺍﻟﻌﻼﻣﺔ ﻣﻮﻻﻧﺎ ﺃﺑﻮ ﺑﻼﻝ ﳏﻤﺪ ﺇﻟﻴﺎﺱ ﺍﻟﻌﻄﹼﺎﺭ ﺍﻟﻘﺎﺩﺭﻱ) (١ﺍﻟﺮﺿﻮﻱ ﺍﻟﻀﻴﺎﺋﻲ- ،ﺩﺍﻡ ﻇﻠﹼﻪ ﺍﻟﻌﺎﱄ:-
ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ،ﻭﻋﻠﹼﻢ ﺍﻟﺒﻴﺎﻥ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺧﻴﺮ ﺍﻷﻧﺎﻡ ﺳـﻴﺪﻧﺎ ﻭﻣﻮﻻﻧـﺎ ﳏﻤﺪﻥ ﺍﳌﺼﻄﻔﻰ ﺃﲪﺪ ﺍـﺘﱮ ﻭﻋﻠـﻰ ﺁﻟـﻪ ﺍﻟﻄﻴـﺒﲔ ﺍﻟﻄـﺎﻫﺮﻳﻦ ﻭﺻـﺤﺒﻪ ﺍﻟـﺼﺪﻳﻘﲔ ﺍﻟـﺼﺎﳊﲔ. ﺑﺮﲪﺘﻚ ﻳﺎ ﺃﺭﺣﻢ ﺍﻟﺮﺍﲪﲔ! ....ﻭﺑﻌﺪ: ﺍﳊﹶﻤﺪ ﷲ -ﻋﺰﻭﺟﻞﹼ -ﲨﻌﻴﺔ ﺍﻟﺪﻋﻮﺓ ﺍﻟﻌﺎﳌﻴﺔ ﺍﳊﺮﻛﺔ ﻏﲑ ﺍﻟﺴﺎﺳﻴﺔ "ﺩﻋﻮﺕِ ﺇﺳﻼﻣﻲ" ﻟﺘﺒﻠﻴﻎ
) (١ﻗﺎﻣﻊ ﺍﻟﺒﺪﻋﺔ ﺣﺎﻣﻲ ﺍﻟﺴﻨﺔ ،ﺷﻴﺦ ﺍﻟﻄﺮﻳﻘﺔ ،ﺃﻣﲑ ﺃﻫﻞ ﺍﻟـﺴﻨﺔ ﺃﺑـﻮ ﺑـﻼﻝ ﺍﻟﻌﻼﹼﻣـﺔ ﻣﻮﻻﻧـﺎ ﳏﻤـﺪ ﺇﻟﻴـﺎﺱ ﻋﻄﹼـﺎﺭ ﺍﻟﻘـﺎﺩﺭﻱ ﺍﻟﺮﺿـﻮﻱ- ﺩﺍﻣــﺖ ﺑﺮﻛـﺎﻢ ﺍﻟﻌﺎﻟﻴــﺔ -ﻭﻟـﺪ ﰲ ﻣﺪﻳﻨــﺔ "ﻛﺮﺍﺗـﺸﻲ" ﰲ ٢٦ﺭﻣــﻀﺎﻥ ﺍﳌﺒـﺎﺭﻙ ﻋــﺎﻡ ١٣٦٩ﻫـ ﺍﳌﻮﺍﻓﻖ ١٩٥٠ﻡ .ﻋﺎﱂ ،ﻋﺎﻣﻞ ،ﺗﻘﻲ ،ﻭﺭِﻉ ،ﺣﻴﺎﺗـﻪ ﺍﳌﺒﺎﺭﻛـﺔ ﻣﻈﻬـﺮ ﳋـﺸﻴﺔ ﺍﷲ -ﻋـﺰ ﻭﺟـﻞﱠ- ﻭﻋﺸﻖ ﺍﳊﺒﻴﺐ ﺍﳌﺼﻄﻔﻰ -ﺻﻠﹼﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﹼﻢ ،-ﻣﻊ ﻛﻮﻧﻪ ﻋﺎﺑﺪﺍﹰ ﻭﺯﺍﻫﺪﺍ ﻓﺈﻧـﻪ ﺩﺍﻋﻴـﺔ ﻟﻠﻌـﺎﻟﹶﻢ ﺍﻹﺳﻼﻣﻲ ﻭﺃﻣﲑ ﻭﻣﺆﺳﺲ ﳉﻤﻌﻴﺔ "ﺩﻋﻮﺕِ ﺇﺳﻼﻣﻲ" ﻏﲑ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ ﻟﺘﺒﻠﻴﻎ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ،ﳏﺎﻭﻻﺗﻪ ﺍﳌﺨﻠﺼﺔ ﺍﳌﺆﺛﹼﺮﺓ ،ﻣﻦ ﺗﺼﺎﻧﻴﻔﻪ ﻭﺗﺄﻟﻴﻔﺎﺗﻪ :ﺍﳌﺬﺍﻛﺮﺍﺕ ﺍﳌﺪﻧﻴﺔ )ﺃﺳﺌﻠﺔ ﺣﻮﻝ ﺃﻫﻢ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺪﻳﻨﻴـﺔ ﺍﻟﻴﻮﻣﻴـﺔ( ﻭﺍﶈﺎﺿﺮﺍﺕ ﺍﳌﻠﻴﺌﺔ ﺑﺎﻟﺴﻨﻦ ﺍﻟﻨﺒﻮﻳﺔ ،ﻭﺭﺳﺎﺋﻠﻪ ﺍﻹﺻﻼﺣﻴﺔ ﰲ ﺍﻷﺭﺩﻭﻳﺔ ﻛﺜﲑﺓ ،ﻭﻣﻦ ﺑﻌﺾ ﺭﺳﺎﺋﻠﻪ ﻳﺘﺮﺟﻢ ﺇﱃ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ،ﻣﻨﻬﺎ" :ﻋﻈﺎﻡ ﺍﳌﻠﻮﻙ"" ،ﳘﻮﻡ ﺍﳌﻴﺖ"" ،ﺿﻴﺎﺀ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ" ،ﻭﺃﺳـﻠﻮﺏ ﺗﺮﺑﻴﺘـﻪ ﺃﺩﻯ ﺇﱃ ﺣﺼﻮﻝ ﺍﻧﻘﻼﺏ ﰲ ﺣﻴﺎﺓ ﺍﳌﻼﻳﲔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ،ﺧﺎﺻﺔ ﺍﻟﺸﺒﺎﺏ ،ﻭﺃﻋﻄﻰ ﻫﺬﺍ ﺍﳌﻘﺼﺪ ﺍﳌﺪﱐﹼ ﺑﺄﻧﻪ: "ﻋﻠﻲ ﳏﺎﻭﻟﺔ ﺇﺻﻼﺡ ﻧﻔﺴﻲ ﻭﺇﺻﻼﺡ ﻧﻔﻮﺱ ﺍﻟﻌﺎﱂ" ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻋﺰ ﻭﺟﻞﱠ ﻭﻟﺘﺤﻘﻴﻖ ﻫﺬﺍ ﺍﳌﻘﺼﺪ ﺍﻧﺘﺸﺮ ﺍﻟﺪﻋﺎﺓ ﺍﳌﺴﺘﻔﻴﻀﻮﻥ ﻣﻨـﻪ ﺇﱃ ﺃﳓـﺎﺀ ﺍﻟﻌـﺎﱂ ﺍﳌﺰﻳﻨـﻮﻥ ﺑﺘـﺎﺝ ﺍﻟﻌﻤـﺎﺋﻢ ﺍﳋـﻀﺮ ﻭﺍﳌﻌﻄﹼﺮﻭﻥ ﺑـ"ﺍﻹﻧﻌﺎﻣﺎﺕ ﺍﳌﺪﻧﻴﺔ" )ﺍﻟﺴﻨﻦ ﺍﻟﻨﺒﻮﻳﺔ( ﰲ "ﺍﻟﻘﻮﺍﻓﻞ ﺍﳌﺪﻧﻴﺔ" )ﻗﻮﺍﻓﻞ ﺗﺴﺎﻓﺮ ﻟﻠﺪﻋﻮﺓ ﺇﱃ ﺍﷲ -ﻋﺰ ﻭﺟﻞﹼ (-ﻟﻠﺪﻋﻮﺓ ﺇﱃ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ .ﻓﺎﻟﺸﻴﺦ ﻣﻊ ﻛﻮﻧﻪ ﻛﺜﲑ ﺍﻟﻜﺮﺍﻣﺔ ﻓﻬﻮ ﻧﻈﲑ ﻧﻔﺴﻪ ﰲ ﺃﺩﺍﺀ ﺍﻷﺣﻜﺎﻡ ﺍﻹﳍﻴـﺔ ﻭﺍﺗﺒـﺎﻉ ﺍﻟﺴﻨﺔ ،ﺇﻧﻪ ﺻﻮﺭﺓ ﻟﻠﺸﺮﻳﻌﺔ ﻭﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻌﻤﻠﻴﺔ ﻭﺍﻟﻌﻠﻤﻴﺔ ﺣﻴﺚ ﲟﻈﻬﺮﻩ ﻳﺬﻛﹼﺮﻧﺎ ﺑﻌﻬﺪ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ،ﻭﺗﺸﺮﻑ ﺑﺎﻹﺭﺍﺩﺓ ﻣﻦ ﺷﻴﺦ ﺍﻟﻌﺮﺏ ﻭﺍﻟﻌﺠﻢ ﺿﻴﺎﺀ ﺍﻟﺪﻳﻦ ﺍﳌﺪﱐ -ﺭﲪﻪ ﺍﷲ ،-ﻭﺍﳋﻠﻴﻔﺔ ﻟﻠﻤﻔﱵ ﺍﻷﻋﻈﻢ ﻟﺒﺎﻛﺴﺘﺎﻥ ﻣﻮﻻﻧﺎ ﻭﻗﺎﺭ ﺍﻟﺪﻳﻦ ﺍﻟﻘﺎﺩﺭﻱ ﺭﲪﻪ ﺍﷲ ،-ﻭﺍﳌﻔﱵ ﻭﻓﻘﻴﻪ "ﺍﳍﻨﺪ" ﺷﺮﻳﻒ ﺍﳊﻖ ﺍﻷﳎﺪﻱ -ﺭﲪﻪ ﺍﷲ -ﺃﻳﻀﺎﹰ ﺟـﻌﻠﻪﺧﻠﻴﻔــﺔ ﻟــﻪ ،ﻭﺃﺧــﺬ ﺍﳋﻼﻓــﺔ ﺃﻳــﻀﺎﹰ ﻣــﻦ ﻋ ـﺪﺓ ﻣــﻦ ﺍﳌــﺸﺎﻳﺦ ﻣــﻦ ﺍﻟﻄــﺮﻕ ﺍﻷﺧــﺮﻯ ﻛﺎﻟﻘﺎﺩﺭﻳــﺔ ﻭﺍﳉــﺸﺘﻴﺔ ﻭﺍﻟﺴﻬﺮﻭﺭﺩﻳﺔ ﻭﺍﻟﻨﻘﺸﺒﻨﺪﻳﺔ ﻣﻊ ﺇﺟﺎﺯﺍﺕ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺍﻟﺸﺮﻳﻒ ،ﻟﻜﻨﻪ ﻳﻌﻄﻲ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻘﺎﺩﺭﻳﺔ ﻓﻘﻂ .ﻧـﺴﺄﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞﱠ ﺃﻥ ﻳﻐﻔﺮ ﻟﻨﺎ ﲜﺎﻩ ﻫﺆﻻﺀ ﺍﻷﻭﻟﻴﺎﺀ .ﺁﻣﲔ.
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kﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﺗﺼﻤﻢ ﻟﺪﻋﻮﺓ ﺍﳋﻴـﺮ ﻭﺇﺣﻴـﺎﺀ ﺍﻟـﺴﻨﺔ ﻭﺇﺷـﺎﻋﺔ ﻋﻠـﻢ ﺍﻟـﺸﺮﺍﺋﻊ ﰲ ﺍﻟﻌـﺎﻟﹶﻢ ،ﻭﻷﺩﺍﺀ ﻫـﺬﻩl ﺍﻷُﻣﻮﺭ ﲝﺴﻦ ﻓﻌﻞ ﻭﺞ ﻣﺘﻜﺎﻣﻞ ﺃﹸﻗﻴﻤﺖ ﺍﺎﻟﺲ ،ﻣﻨﻬﺎ :ﳎﻠﺲ "ﺍﳌﺪﻳﻨﺔ ﺍﻟﻌﻠﻤﻴـﺔ" ،ﻭﲝﻤـﺪ ﷲ -ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ -ﺃﺭﻛـﺎﻥ ﻫـﺬﺍ ﺍﻠـﺲ ﺃﻱ :ﺍﻟﻌﻠﻤـﺎﺀ ﺍﻟﻜِـﺮﺍﻡ ﻭﺍﳌﻔﺘﻴـﻮﻥ ﺍﻟﻌِﻈـﺎﻡ -ﻛﺜﱠـﺮﻫﻢ ﺍﷲ ﺗﻌﺎﱃ -ﻋﺰﻣﻮﺍ ﻋﺰﻣﺎﹰ ﻣﺼﻤﻤﺎﹰ ﻹﺷﺎﻋﺔ ﺍﻷﻣﺮ ﺍﻟﻌﻠﹾﻤﻲ ﺍﳋﺎﻟﺼﻲ ﻭﺍﻟﺘﺤﻘﻴﻘﻲ. ﻭﺃﻧﺸﺄﻭﺍ ﻟﺘﺤﺼﻴﻞ ﻫﺬﻩ ﺍﻷُﻣﻮﺭ ﺳﺘﺔ ﺷﻌﺐ ،ﻓﻬﻲ:
) (١ـ ﺷﻌﺒﺔ ﻟﻜﺘﺐ ﺃﻋﻠﻰ ﺍﳊﻀﺮﺓ ،ﺇﻣﺎﻡ ﺃﻫﻞ ﺳﻨﺔ ،ﳎﺪﺩ ﺍﻟﺪﻳﻦ ﻭﺍﳌﻠﹼﺔ ،ﺣﺎﻣﻲ ﺍﻟـﺴﻨﺔ ،ﻣـﺎﺣﻲ ﺍﻟﺒﺪﻋﺔ ،ﻋﺎﱂ ﺍﻟﺸﺮﻳﻌﺔ ،ﺇﻣﺎﻡ ﺃﲪﺪ ﺭﺿﺎ ﺧﺎﻥ -ﻋﻠﻴﻪ ﺭﲪﺔ ﺍﻟﺮﲪﻦ.- ) (٢ـ ﺷﻌﺒﺔ ﻟﻠﻜﺘﺐ ﺍﻹﺻﻼﺣﻴﺔ (٣) .ـ ﺷﻌﺒﺔ ﻟﺘﺮﺍﺟﻢ ﺍﻟﻜﺘﺐ )ﻣﻦ ﺍﻟﻜﹸﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ ﺇﱃ ﺍﻷُﺭﺩﻭﻳﺔ(. ) (٤ـ ﺷﻌﺒﺔ ﻟﻠﻜﺘﺐ ﺍﻟﺪﺭﺍﺳﻴﺔ.
) (٥ـ ﺷﻌﺒﺔ ﻟﺘﻔﺘﻴﺶ ﺍﻟﻜﺘﺐ.
) (٦ـ ﺷﻌﺒﺔ ﻟﻠﺘﺨﺮﻳﺞ.
ﻭﻣِﻦ ﺃﻭﻝِ ﺗﺮﺟﻴﺤﺎﺕ ﳎﻠﺲ "ﺍﳌﺪﻳﻨﺔ ﺍﻟﻌﻠﻤﻴﺔ" ،ﺃﻥ ﻳﻘﺪﻡ ﺍﻟﺘﺼﺎﻧﻴﻒ ﺍﳉﻠﻴﻠﺔ ﺍﻟﺜﻤﻴﻨﺔ ﻷﻋﻠﻰ ﺣﻀﺮﺓ ،ﺇﻣﺎﻡ
ﺃﻫﻞ ﺍﻟﺴﻨﺔ ،ﻋﻈﻴﻢ ﺍﻟﱪﻛﺔ ،ﻋﻈﻴﻢ ﺍﳌﺮﺗﺒﺔ ،ﳎﺪﺩ ﺍﻟﺪﻳﻦ ﻭﺍﳌﻠﹼﺔ ،ﺣﺎﻣﻲ ﺍﻟﺴﻨﺔ ،ﻣﺎﺣﻲ ﺍﻟﺒﺪﻋـﺔ ،ﻋـﺎﱂ ﺍﻟـﺸﺮﻳﻌﺔ ،ﺷـﻴﺦ ﺍﻟﻄﺮﻳﻘﺔ ،ﺍﻟﻌﻼﻣﺔ ،ﻣﻮﻻﻧﺎ ،ﺍﳊﺎﺝ ،ﺍﳊﺎﻓﻆ ،ﺍﻟﻘﺎﺭﻱ ،ﺍﻟﺸﺎﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﺎ ﺧﺎﻥ -ﻋﻠﻴﻪ ﺭﲪﺔ ﺍﻟﺮﲪﻦ -ﺑﺄﺳﺎﻟﻴﺐ ﺍﻟﺴﻬﻠﺔ ﻭﻓﻘﺎﹰ ﻟﻌﺼﺮﻧﺎ ﺍﳉﺪﻳﺪ. ﻭﻟﻴﻌﺎﻭﻥﹾ ﻛﻞﹼ ﺃﺣﺪٍ ﻣﻦ ﺍﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ﰲ ﻫﺬﻩ ﺍﻷُﻣﻮﺭ ﺍﳌﺪﻳﻨﻴﺔ ﺑﺒﺴﺎﻃﻪ ،ﻭﻟﻴﻄﺎﻟﻊ ﺑﻨﻔﺴﻪ ﺍﻟﻜﹸﺘﺐ ﺍﻟﹼﱵ ﻣﻄﺒﻮﻋﺔ ﻣﻦ ﺍﻠﺲ ﻭﻟﲑﻏﹼﺐ ﺍﻷُﺧﺮ ﺃﻳﻀﺎﹰ. ﺃﻋﻄﺎ ﺍﷲ -ﻋﺰﻭﺟﻞﹼ -ﺍﺎﻟﺲ ﺍﻷﺧﺮﻯ ﻻ ﺳﻴﻤﺎ "ﺍﳌﺪﻳﻨـﺔ ﺍﻟﻌﻠﻤﻴـﺔ" ﺍﺭﺗﻘـﺎﺀﺍﹰ ﻣـﺴﺘﻤﺮﺍﹰ
ﻭﺟﻌﻞ ﺃﹸﻣﻮﺭﻧﺎ ﰲ ﺍﻟﺪﻳﻦ ﻣﺰﻳﻨﺎﹰ ﲝﻠﹾﻴﺔ ﺍﻹﺧﻼﺹ ﻭﻭﺳـﻴﻠﺔ ﳋﻴـﺮ ﺍﻟـﺪﺍﺭﻳﻦ .ﻭﺃﻋﻄﺎﻧـﺎ ﺍﷲ -ﻋﺰﻭﺟـﻞﹼ- ﺍﻟﺸﻬﺎﺩﺓﹶ ﲢﺖ ﺍﻟﻘﺒﺔ ﺍﳋﻀﺮﺁﺀ )ﻣﻦ ﺍﳌﺴﺠﺪ ﺍﻟﻨﺒﻮﻱ ﻋﻠﻰ ﺻﺎﺣﺒﻬﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ( ،ﻭﺍﳌـﺪﻓﻦ ﰲ ﺭﻭﺿﺔ ﺍﻟﺒﻘﻴﻊ ،ﻭﺍﳌﺴﻜﻦ ﰲ ﺟﻨﺔ ﺍﻟﻔﺮﺩﻭﺱ". ﺁﻣﲔ ﲜﺎﻩ ﺍﻟﻨﱯ ﺍﻷﻣﲔ ﺻﻠﹼﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﹼﻢ.
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)ﺗﻌﺮﻳﺐ :ﺍﳌﺪﻳﻨﺔ ﺍﻟﻌﻠﻤﻴﺔ(
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ﻋﻤﻠﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ
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-١ﻗﺪ ﻋﺮﺿﻨﺎ ﺍﻟﻜﺘﺎﺏ ﺃﻣﺎﻣﻜﻢ ﻋﻠـﻰ ﳓـﻮٍ ﻟﻴـﺴﻬﻞ ﻗﺮﺍﺀﺗـﻪ ﻟﻄﻠﺒـﺔ ﺍﻟﻌﻠـﻢ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻭﳝﻜﻦ ﻓﻬﻤﻪ ﺑﻐﲑ ﺍﻟﺰﻟﹼﺔ ﻭﺍﳋﻄﺄ ،ﻭﻫﻜﺬﺍ ﻋﺮﺿـﻨﺎ ﺍﻵﻳـﺎﺕ ﺍﻟﻘﺮﺁﻧﻴـﺔ، ﻭﺍﻵﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﻟﻴﺴﻬﻞ ﻗﺮﺍﺀﻤﺎ ﺩﻭﻥ ﻟﹶﺤﻨﺔ ﻭﻏﹶﻠﻄﺔ. -٢ﻭﺧﺮﺟﻨﺎ ﺁﻳﺎﺕ ﺍﻟﻘـﺮﺁﻥ ﺍﻟﻜـﺮﱘ ﻭﺍﻷﺣﺎﺩﻳـﺚ ﺍﳌﺒﺎﺭﻛـﺔ ﻣـﻦ ﺍﻟﻜﺘـﺐ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺸﺮﻳﻔﺔ . ﴾. ﻓﻠﻬﺬﺍ ﺃﻭﺿﺤﻨﺎ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺑﺎﻷﻗﻮﺍﺱ ﺍﳌﺰﻫﺮﺓ ﴿ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺸﺮﻳﻔﺔ ﺑﺎﻟﻘﻮﺳﻴﻦ ﺍﻟﺼﻐﲑﻳﻦ ½ ¼. -٣ﻗﺪ ﻗﺎﺑﻠﻨﺎ ﻣﺘﻨﻪ ﻭﺷﺮﺣﻪ ﻣﻊ ﻧﺴﺦ ﻣﺘﻌﺪﺩﺓ. -٤ﻗﺪ ﺍﻟﺘﺰﻣﻨﺎ ﺧﻂ ﺍﻟﻌﺮﰊ ﺍﳉﺪﻳﺪ ﻭﺃﻭﺭﺩﻧﺎ ﺭﻣﻮﺯﺍﹰ ﻭﺃﻭﻗﺎﻓﺎﹰ ﻋﻠﻰ ﻭﻓﻘﻪ. -٥ﻭﺍﻟﺘﺰﻣﻨﺎ ﺃﻥ ﻧﺴﻬﻞ ﺍﻟﻜﺘﺎﺏ ﻹﺧﻮﺍﻧﻨﺎ ﺍﻟﻜِﺮﺍﻡ ﺳﻬﻼﹰ ﺟﺪﺍﹰ. -٦ﻗﺪ ﺍﻟﺘﺰﻣﻨﺎ ﺗﻔﺴﲑ ﺑﻌﺾ ﺍﻷﻟﻔﺎﻅ ﺍﻟﺼﻌﺒﺔ ﻭﺍﻻﺻـﻄﻼﺣﺎﺕ ﺍﻟﻔﻨﻴـﺔ ﺑـﲔ ﺍﻟﺴﻄﻮﺭ ﺑﺄﻟﻔﺎﻅ ﺳﻬﻠﺔ ،ﻟﻴﺴﻬﻞ ﻓﻬﻢ ﺍﻟﻌﺒﺎﺭﺓ. ﺣﺴﺒﻨﺎ ﺍﷲ ﻭﻧﻌﻢ ﺍﻟﻮﻛﻴﻞ ﻧﻌﻢ ﺍﳌﻮﱃ ﻭﻧﻌﻢ ﺍﻟﻨﺼﲑ ﻭﻻ ﺣﻮﻝﹶ ﻭﻻ ﻗﻮﺓ ﺇﻻﹼ ﺑﺎﷲ ،ﻭﻗـﺮﺓ ﻋﻴﻮﻧﻨـﺎ ،ﺳـﻴﺪﻧﺎ ﻭﻣﻮﻻﻧـﺎ ﺍﻟﻌﻈﻴﻢ .ﻭﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺣﺒﻴﺒﻨﺎ ،ﻭ ﳏﻤﺪ ﺍﻟﻨﱯ ﺍﳌﺨﺘﺎﺭ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﺍﻷﻃﻬﺎﺭ ﺍﻷﻧﻮﺍﺭ ،ﻭﺃﺻﺤﺎﺑﻪ ﺍﻷﻛﹾﺒﺎﺭ ﺍﻷﺑﺮﺍﺭ. ﺁﻣﲔ ،ﻳﺎ ﺭﺏ ﺍﻟﻌﻠﻤﲔ! ﻣﻦ ﺃﻋﻀﺎﺀ :ﺷﻌﺒﺔ ﺍﻟﻜﺘﺐ ﺍﻟﺪﺭﺍﺳﻴﺔ
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"ﺍﳌﺪﻳﻨﺔ ﺍﻟﻌﻠﻤﻴﺔ" )ﲨﻌﻴﺔ :ﺩﻋﻮﺕ ﺇﺳﻼﻣﻲ(
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ﺍﳊﻤﺪ ﳌﻦ ﺑﻪ ﺍﳍﺪﻳﺔ ،ﻭﻣﻨـﻪ ﺍﻟﺪﺭﺍﻳـﺔ ،ﻭﺇﻟﻴـﻪ ﺍﻟﻐﺎﻳـﺔ ،ﻭﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﻋﻠـﻰ ﻣﺼﺪﺭ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳊﻜﻢ ،ﻣﺮﺟﻊ ﺍﳋﻼﺋﻖ ﻭﺍﻷﻣﻢ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺍﻟﺘـﺎﺑﻌﲔ ﰲ ﻣﻠﹼﺘـﻪ ﺍﻟﻨﺎﺷﺮﻳﻦ ﻟﺪﻳﻨﻪ .ﺃﻣﺎﺑﻌﺪ: ﻓﻴﻘﻮﻝ ﺍﻟﻌﺒـﺪ ﺍﻟـﻀﻌﻴﻒ ﺍﳌﻔﺘﻘـﺮ ﺇﱃ ﺭﲪـﺔ ﺭﺑـﻪ ﺍﳌﻘﺘـﺪﺭ ﺍﳌﻜﻨـﻰ ﺑـﺎﺑﻦ ﺩﺍﺅﺩ ﻏﻔﺮﺍﷲ ﺗﻌﺎﱃ ﺫﻧﻮﺑﻪ ﻭﺳﺘﺮ ﻋﻴﻮﺑﻪ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ﺑﻠﻄﻔﻪ ﺍﳋﻔﻲ ﺍﻟﻌﻠﻲ ﺍﻟﻌﻤﻴﻢ ﻟﻜﻞﹼ ﺫﻱ ﺯﻳﻎ ﻭﺯﻳﻦ ﲜﺎﻩ ﺣﺒﻴﺒﻪ ﺳـﻴﺪ ﺍﻟـﺜﻘﻠﲔ :ﺇﻥﹼ ﻫـﺬﻩ ﻓﻮﺍﺋـﺪ ﺿـﻴﺎﺋﻴﺔ ،ﺟـﻮﺍﻫﺮ ﻻﻣﻌـﺔ ،ﻟﻘﺎﺻـﺪﻱ ﺍﻟﻨﺤﻮ ﻛﺎﻓﻴﺔ ،ﺭﺗﺒﺘﻬﺎ ﰲ ﺳﻠﻚ ﺍﻟﺸﺮﺡ ﻋﻠﻰ ﻫﺪﺍﻳﺔ ﺍﻟﻨﺤـﻮ ،ﺑﻌـﺪ ﻣـﺎ ﺃﻧـﲏ ﴰﹼـﺮﺕ ﻋـﻦ ﺳﺎﻕ ﺍﳉﺪ ،ﻭﻃﻮﻳﺖ ﻛﻢ ﺍﻟﻜﺪ ،ﻭﺃﺧﺬﺕ ﺍﻟﻘﻠﻢ ﻣﻌﺘﻤﺪﺍﹰ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻣﺘﻮﻛﹼﻼﹰ ﻋﻠﻴـﻪ، ﻭﺣﺮﺭﺕ ﻣِﻤﺎ ﻭﺟﺪﺕ ﰲ ﺍﳍﺎﻣﻴﺔ ﻭﺍﻟﺪﺭﺍﻳﺔ ﻭﺍﻟﻐﺎﻳـﺔ ﻭﺍﻟﻔﻮﺍﺋـﺪ ﺍﻟـﻀﻴﺎﺋﻴﺔ ﻭﺣﻮﺍﺷـﻲ ﻋﺒـﺪ ﺍﻟﻐﻔـﻮﺭ ﻭﻋﺒـﺪﺍﳊﻜﻴﻢ ﻭﻣﻮﻟﻴﻨـﺎ ﻧـﻮﺭ ﳏﻤــﺪ ﺍﳌـﺪﻗﹼﻖ ﻭﻏﲑﻫـﺎ ،ﻭﺍﻟﺮﺟـﺎﺀ ﻣـﻦ ﺍﻷﺣﺒـﺎﺀ ﺍﳌﻜﺮﻣﲔ ﺃﻥ ﻳﻐﻄﹼﻮﺍ ﻋﺜﺮ ﺧﻄﻴﺎﰐ ﲜﻠﺒﺎﺏ ﺍﻟﻌﻔﻮ ﻭﺍﻹﺣﺴﺎﻥ ،ﻭﻳﺴﺘﺮﻭﺍ ﻏﻮﻳﺎﺕ ﺳﻴﺎﰐ ﺑﺮﺩﺍﺀ ﺍﻟﺼﻼﺡ ﺑﺎﻹﺫﻋﺎﻥ ،ﻓﺈﻥﹼ ﺍﻹﻧﺴﺎﻥ ﻣﺮﻛﹼﺐ ﻣﻦ ﺍﳋﻄﺎﺀ ﻭﺍﻟﻨـﺴﻴﺎﻥ ،ﻭﻣـﺎ ﺍﻟﻨـﺼﺮ ﺇﻻﹼ ﺑﺎﷲ ﺍﻟﺮﲪﻦ ،ﻭﻫﻮ ﺧﲑ ﻣـﻦ ﻳـﺴﺘﻌﺎﻥ ،ﻭﻫـﻮ ﺍﳌﻮﻓﹼـﻖ ﻭﺍﳌﻌـﲔ ،ﻭﻧﻌـﻢ ﺍﳌـﻮﱃ ﻭﻧﻌـﻢ ﺍﻟﻨﺼﲑ ،ﻋﻠﻴﻪ ﺗﻮﻛﹼﻠﺖ ﻭﺇﻟﻴﻪ ﺃﻧﻴﺐ ،ﻭﻻﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻﹼ ﺑﺎﷲ ﺍﻟﻌﻠﻲ ﺍﻟﻌﻈﻴﻢ. ﺍﻟﻠﹼﻬﻢ ﺗﻘﺒﻠﻪ ﻣﻨﻲ ﻭﺍﺟﻌﻠﻪ ﻧﺎﻓﻌـﺎﹰ ﻟﻠﻄـﻼﹼﺏ ﻭﺳـﺒﺒﺎﹰ ﻟﻨﺠـﺎﰐ ﻓﺈﻧـﻚ ﻋﻠـﻰ ﻛـﻞﹼ ﺷـﺊ ﻗـﺪﻳﺮ ﻭﺑﺎﻹﺟﺎﺑﺔ ﺟﺪﻳﺮ.
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kﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ l............................................ )(١
) (١ﻗﺎﻝ ﺍﳌﺼﻨﻒ ﺃﺑﻮ ﺣﻴﺎﻥ ﺳﺮﺍﺝ ﺍﻟﺪﻳﻦ ﺍﻟﻨﺤﻮﻱ ﻋﻠﻴﻪ ﺭﲪﺔ ﺍﷲ ﺍﻟﻘﻮﻱ] :ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ[ ،ﺍﺑﺘﺪﺃ
ﻛﺘﺎﺑﻪ ﺑﺎﻟﺒﺴﻤﻠﺔ ﺍﻗﺘﺪﺍﺀ ﺑﻜﺘﺎﺏ ﺍﷲ ﻋﺰﻭﺟﻞﹼ ﺣﻴﺚ ﺃﺗﻰ ﺎ ﺍﺑﺘﺪﺍﺀ ،ﻭﺍﻣﺘﺜﺎﻻﹰ ﲝﻜﻢ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ﺻـﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺣﻴﺚ ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ½ :ﻛـﻞﹼ ﺃﻣـﺮ ﺫﻱ ﺑـﺎﻝ ﻻﻳﺒـﺪﺃ ﻓﻴـﻪ ﺑﺒـﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﺃﻗﻄﻊ¼ "ﺙ" .ﻧﻘﻠﻪ ﺳﻴﺪﻱ ﻭﻣﺮﺷﺪﻱ ﺍﻟﻌﻼﹼﻣﺔ ﺃﺑـﻮ ﺑـﻼﻝ ﳏﻤـﺪ ﺇﻟﻴـﺎﺱ ﺍﻟﻌﻄـﺎﺭ ﺍﻟﻘـﺎﺩﺭﻱ ﺍﻟﺮﺿﻮﻱ ﺍﻟﻀﻴﺎﺋﻲ ﺃﺩﺍﻡ ﺍﷲ ﻓﻴﻀﻪ ﺍﻟﻌﺎﱄ ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﺴﻤﻰ ﺑـ"ﻑ" ﻋﻦ "ﻡ" ،ﻭﺇﺟﺮﺍﺀ ﻋﻠﻰ ﻃﺮﻳﻘـﺔ ﺍﻟـﺴﻠﻒ ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ﺣﻴﺚ ﺃﺗﻮﺍ ﺑِﻬﺎ ﰲ ﺻـﺪﺭ ﻛﺘﺒـﻬﻢ ،ﻭ ﺗﻴﻤﻨـﺎﹰ ﺑﺎﺳـﻢ ﺍﷲ ﰲ ﺑﺪﺍﻳـﺔ ﺍﻷﻣـﺮ ،ﻭﺩﻓﻌـﺎﹰ ﻟﻮﺳﻮﺳـﺔ ﺍﻟﺸﻴﻄﻦ ،ﻭﺇﺫﺍﺑﺔ ﻟﻪ ﺣﻴﺚ ﻗﺎﻝ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ½ :ﺇﺫ ﻗﺎﻝ ﺍﻟﻌﺒﺪ ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﻳﺬﻭﺏ ﺍﻟﺸﻴﻄﻦ ﻛﻤﺎ ﻳﺬﻭﺏ ﺍﻟﺮﺻﺎﺹ ﰲ ﺍﻟﻨﺎﺭ¼ ﻧﻘﻠﻪ ﺃﻳﻀﺎﹰ ﺷﻴﺦ ﺍﻟﻄﺮﻳﻘﺔ ﺃﻣﲑ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﰲ ﻛﺘﺎﺑﻪ "ﻑ" ﻋﻦ "ﺃ"، ﻭﺭﻏﻤﺎﹰ ﻟﻠﻜﺎﻓﺮﻳﻦ ﺍﳌﻀﻠﹼﲔ ﻋﻦ ﺳﺒﻴﻞ ﺍﳍﺪﺍﻳـﺔ ﻭﺍﻟﺮﺷـﺎﺩ ﺣﻴـﺚ ﺍﺑﺘـﺪﺅﺍ ﺑﺄﲰـﺎﺀ ﺁﳍﺘـﻬﻢ ﺍﻟﺒﻄﹶﻠﹶـﺔ ،ﻭﲢـﺼﻴﻼﹰ ﻟﻠﻔﻀﺎﺋﻞ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺷﺄﻧِﻬﺎ ،ﻓﻤﻨﻬﺎ :ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ½ :ﻣـﻦ ﻛﺘـﺐ ﺑـﺴﻢ ﺍﷲ ﺍﻟـﺮﲪﻦ ﺍﻟـﺮﺣﻴﻢ ﳎﻮﺩﺓ ﺗﻌﻈﻴﻤﺎﹰ ﷲ ﻏﻔﺮﺍﷲ ﻟﻪ¼ "ﺙ"" .ﺏ" ،ﻭﻣﻨﻬﺎ :ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ½ :ﻣﻦ ﻗﺮﺃ ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﻛﺘﺐ ﻟﻪ ﺑﻜﻞﹼ ﺣﺮﻑ ﺃﺭﺑﻌﺔ ﺁﻻﻑ ﺣﺴﻨﺔ ﻭﳏﻲ ﻋﻨـﻪ ﺃﺭﺑﻌـﺔ ﺁﻻﻑ ﺳـﻴﺌﺔ ﻭﺭﻓـﻊ ﻟـﻪ ﺃﺭﺑﻌـﺔ ﺁﻻﻑ ﺩﺭﺟﺔ¼ "ﺙ" .ﺇﱃ ﻏﲑ ﺫﻟﻚ ،ﻓﺈﻥ ﻗﻠﺖ :ﺍﻟﺘﺴﻤﻴﺔ ﺃﻳﻀﺎﹰ ﺃﻣﺮ ﺫﻭ ﺑﺎﻝ ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﺒﺘﺪﺃ ﺍﻟﺘﺴﻤﻴﺔ ﺑﺎﻟﺘﺴﻤﻴﺔ ﻓﻴﻠﺰﻡ ﺍﺑﺘﺪﺍﺀ ﺍﻟﺸﺊ ﺑﻨﻔﺴﻪ ﺃﻭ ﺑﺘﺴﻤﻴﺔ ﺃﺧﺮﻯ ﻭﻫﻜﺬﺍ ﻓﻴﻠﺰﻡ ﺍﻟﺘﺴﻠﺴﻞ ﻭﻛﻼﳘﺎ ﺑﺎﻃﻞ ،ﻗﻠﻨﺎ :ﺍﳌﺮﺍﺩ ﻛـﻞﹼ ﺃﻣـﺮ ﺫﻱ ﺑﺎﻝ ﻏﲑ ﺍﻟﺒﺴﻤﻠﺔ...ﺇﱁ ﻛـﺬﺍ ﰲ "ﻩ" .ﻓـﺈﻥ ﻗﻠـﺖ :ﺍﻻﺑﺘـﺪﺍﺀ ﰲ ﻗﻮﻟـﻪ½ :ﺑﺎﺳـﻢ ﺍﷲ¼ ﺣﺎﺻـﻞ ﺑﻠﻔـﻆ ½ﺍﺳـﻢ¼ ﻭﻟﻔﻈﻪ ﻟﻴﺲ ﻣﻦ ﺃﲰﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﻓﺎﻻﺑﺘﺪﺍﺀ ﻟﻴﺲ ﺑﺎﺳﻢ ﺍﷲ ،ﻗﻠﻨـﺎ :ﺍﻻﺑﺘـﺪﺍﺀ ﺑﺎﺳـﻢ ﺍﷲ ﺗﻌـﺎﱃ ﺇﻣـﺎ ﺃﻥ ﻳﻜـﻮﻥ ﺑﺬﻛﺮ ﺍﺳﻢ ﺧـﺎﺹ ﻛﻠﻔﻈـﺔ ½ﺍﷲ¼ ﺃﻭ ½ﺍﻟـﺮﲪﻦ¼ ﺃﻭ ½ﺍﻟـﺮﺣﻴﻢ¼ ﻣـﺜﻼﹰ ﺃﻭ ﺑـﺬﻛﺮ ﺍﺳـﻢ ﻋـﺎﻡ ﻣـﻀﺎﻑ ﺇﱃ ﺍﲰـﻪ ﺍﳋﺎﺹ ﻓﺈﻧﻪ ﻳﺮﺍﺩ ﺑﻪ ﲨﻴﻊ ﺃﲰﺎﺋﻪ ﺗﻌﺎﱃ ﻟﻌﻤﻮﻡ ﺍﻹﺿﺎﻓﺔ ﻭﻳﺴﺘﻔﺎﺩ ﻣﻨﻪ ﺍﻟﺘـﱪﻙ ﲜﻤﻴـﻊ ﺃﲰﺎﺋـﻪ ﻭﻫـﻮ ﺃﻭﱃ "ﻁ". ﻭﺍﻟﺒﺎﺀ ﻣﺘﻌﻠﹼﻘﺔ ﲟﺤﺬﻭﻑ ﺗﻘﺪﻳﺮﻩ :ﺑﺴﻢ ﺍﷲ ﺃﻛﺘﺐ ،ﻭﻛﺬﻟﻚ ﻳﻀﻤﺮ ﻛﻞﹼ ﻓﺎﻋﻞ ﻣﺎ ﳚﻌﻞ ﺍﻟﺘﺴﻤﻴﺔ ﻣﺒﺪﺃ ﻟﻪ ،ﻭﺫﻟﻚ ﺃﻭﱃ ﻣﻦ ﺃﻥ ﻳﻀﻤﺮ ½ﺃﺑﺪﺃ¼ "ﻥ" ،ﻭﺇﻧﻤﺎ ﻳﻘﺪﺭ ﺍﻟﻔﻌﻞ ﻣﺆﺧﺮﺍﹰ؛ ﻷﻧﻪ ﻟﻮ ﻗﺪﻡ ﻭﻗﻴﻞ½ :ﺃﻛﺘـﺐ ﺑـﺴﻢ ﺍﷲ¼ﺇﱁ ﻟﹶـﻢ ﻳﻠـﺰﻡ ﺍﻻﺑﺘﺪﺍﺀ ﺑﺴﻢ ﺍﷲ ﺗﻌﺎﱃ ﺑﻞ ﺑﺎﻟﻔﻌﻞ ﻭﻫـﻮ ½ﺃﻛﺘـﺐ¼ ﻓﻴﺨـﻞﹼ ﺑـﺎﻟﻐﺮﺽ "ﻁ" .ﻭﻫـﻰ ﺇﻣـﺎ ﻟﻼﺳـﺘﻌﺎﻧﺔ ﺃﻭ ﻟﻠﻤـﺼﺎﺣﺒﺔ ﻭﺍﳌﻌﲎ :ﻣﺴﺘﻌﻴﻨﺎﹰ ﻣﺘﱪﻛﺎﹰ ﺑﺎﺳﻢ ﺍﷲ ﺗﻌﺎﱃ ﺃﻛﺘﺐ ،ﻭﺍﻻﺳﻢ ﻋﻨﺪ ﺃﺻﺤﺎﺑﻨﺎ ﺍﻟﺒﺼﺮﻳﲔ ﻧـﺎﻗﺺ ﺃﺻـﻠﻪ ½ﲰـﻮ¼ ﲟﻌـﲎ ﺍﻟﻌﻠﻮ؛ ﻷﻧﻪ ﺭﻓﻌﺔ ﻟﻠﻤﺴﻤﻰ ،ﻭﻋﻨﺪ ﺍﻟﻜﻮﻓﻴﲔ ﻣﺜﺎﻝ ،ﺃﺻﻠﻪ ½ﻭﺳﻢ¼ ﲟﻌﲎ ﺍﻟﻌﻼﻣﺔ؛ ﻷﻧﻪ ﻋﻼﻣﺔ ﻋﻠـﻰ ﻣـﺴﻤﺎﻩ ﻭﻫـﻮ
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ﺿﻌﻴﻒ؛ ﻷﻥﹼ ﺍﻟﻔﻌﻞ ﺃﻳﻀﺎﹰ ﻋﻼﻣﺔ ﻋﻠﻰ ﻣﻌﻨـﺎﻩ ،ﺃﻗـﻮﻝ :ﻭﰱ ﺗـﻀﻌﻴﻔﻪ ﻧﻈـﺮ؛ ﻷﻥﹼ ﻭﺟـﻪ ﺍﻟﺘـﺴﻤﻴﺔ ﻻ ﻳـﺸﺘﺮﻁ ﻓﻴـﻪ ﺍﻻﻃﹼﺮﺍﺩ ﺗﺄﻣﻞ ،ﻭﺇﻧﻤﺎ ﻟﹶﻢ ﺗﻜﺘﺐ ﳘﺰﺓ ﰲ ﺍﻟﺘﺴﻤﻴﺔ ﻟﻜﺜﺮﺓ ﺍﻻﺳﺘﻌﻤﺎﻝ ﻭﻃﻮﻟـﺖ ﺍﻟﺒـﺎﺀ ﻋﻮﺿـﺎﹰ ﻋﻨـﻬﺎ ،ﻭ½ﺍﷲ¼ ﻋﻠـﻢ
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ﻟﺬﺍﺕ ﺍﻟﻮﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ ﺍﳌﺴﺘﺠﻤﻊ ﳉﻤﻴﻊ ﺻﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ ،ﻭﻫﻮ ﻋﻠﻢ ﻣﺮﲡﻞ ﻣﻦ ﻏﲑ ﺍﻋﺘﺒﺎﺭ ﺃﺻـﻞ ﺃﺧـﺬ ﻣﻨﻪ ﻭﻋﻠﻴﻪ ﺍﻷﻛﺜﺮﻭﻥ ،ﻣﻨﻬﻢ :ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺍﳋﻠﻴﻞ ﻭﺍﻟﺰﺟـﺎﺝ ﻭﺍﺑـﻦ ﻛﻴـﺴﺎﻥ ﻭﺍﳊﻠﻴﻤﻲ ﻭﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ ﻭﺍﻟﻐﺰﺍﱄ ﻭﺍﳋﻄﺎﰊ ﻭﻏﲑﻫـﻢ "ﺵ" ،ﻭﺑـﻪ ﻗـﺎﻝ ﺍﻹﻣـﺎﻡ ﺃﲪـﺪ ﺭﺿـﺎ ﺍﳌﺎﺗﺮﻳـﺪﻱ ﺍﳊﻨﻔﻲ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ "ﻅ" ﻣﻦ ﺃﻥﹼ ﺍﳌﺸﻬﻮﺭ ﺃﻧﻪ ﻣﺮﻛﹼﺐ ﺑﻼﻡ ﺍﻟﺘﻌﺮﻳﻒ ﻭ½ﺍﻹﻟﻪ¼ ﺑـﺄﻥ ﺣـﺬﻓﺖ ﺍﳍﻤﺰﺓ ﻋﻨﻪ ﻭﻋﻮﺿﺖ ﺍﻟﻼﻡ ﻓﺄﺩﻏﻤﺖ ﺍﻟﻼﻡ ﰲ ﺍﻟﻼﻡ ،ﻭﻟﻜﻦ ﺃﺳﺘﺤﺴﻦ ﻗﻮﻻﹰ ﺁﺧﺮ ﻭﻫﻮ ﺃﻧﻪ ﻏﲑ ﻣﺮﻛﹼـﺐ ﺑـﻞ ﻋﻠﻢ ﻟﺬﺍﺗﻪ ﻋﺰﻭﺟﻞ ﺑﺎﳍﻴﺌﺔ ﺍﻟﻜﺬﺍﺋﻴﺔ ،ﻭﻳﺆﻳﺪﻩ ﺃﻧﻪ ﻳﺰﺍﺩ ﺑﲔ ﺍﳌﻨﺎﺩﻯ ﺍﳌﻌﺮﻑ ﺑﺎﻟﻼﻡ ﻭﺣـﺮﻑ ﺍﻟﻨـﺪﺍﺀ ½ﺃﻳﻬـﺎ¼ ﻣﺜﻼﹰ ﻭﻫﻬﻨﺎ ﺣﺮﺍﻡ ﺑﻞ ﻛﻔﺮ ﻣﻊ ﻗﺼﺪ ﺍﳌﻌﲎ؛ ﻷﻥﹼ ﻣﻌﻨﺎﻩ ﺫﺍﺕ ﻣﺒﻬﻤـﺔ ،ﻭﻛﻴـﻒ ﺍﻹـﺎﻡ ﻫﻬﻨـﺎ ﻭﻫـﻮ ﺃﻋـﺮﻑ
ﺍﳌﻌﺎﺭﻑ "ﻅ" .ﺍﻟﻔﺎﺋﺪﺓ ﺍﳉﻠﻴﻠﺔ :ﰱ"ﺵ" ﺭﻭﻯ ﻫﺸﺎﻡ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺍﳊـﺴﻦ ﻗـﺎﻝ :ﲰﻌـﺖ ﺃﺑـﺎ ﺣﻨﻴﻔـﺔ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ :ﺍﺳﻢ ﺍﷲ ﺍﻷﻋﻈﻢ ﻫﻮ ﺍﷲ ،ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﻄﺤﺎﻭﻱ ﻭﺃﻛﺜـﺮ ﺍﻟﻌـﺎﺭﻓﲔ ﺣﺘـﻰ ﺃﻧـﻪ ﻻ ﺫﻛـﺮ ﻋﻨﺪﻫﻢ ﻟﺼﺎﺣﺐ ﻣﻘﺎﻡ ﻓﻮﻕ ﺍﻟﺬﻛﺮ ﺑﻪ .ﻗﻮﻟﻪ½ :ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ¼ ،ﻗﺪﻡ ﺍﻷﻭﻝ ﻋﻠﻰ ﺍﻟﺜﺎﱐ؛ ﻷﻧﻪ ﺃﺑﻠﻎ ﻣﻨﻪ ﺑﺄ ﹼﻥ ﺯﻳﺎﺩﺓ ﺍﳌﺒﺎﱐ ﺗﺪﻝﹼ ﻋﻠﻰ ﺯﻳﺎﺩﺓ ﺍﳌﻌﺎﱐ ،ﻭﻷﻧﻪ ﳐﺘﺺ ﺑﺎﷲ ﺗﻌﺎﱃ ﻛﺎﺳﻢ ﺫﺍﺗـﻪ ﻋﺰﻭﺟـﻞ ﻛﻤـﺎ ﻗـﺎﻝ ﺗﻌـﺎﱃ: ﴿ﻗﹸﻞِ ﺍﺩﻋﻮﺍﹾ ﺍﻟﻠﹼﻪ ﺃﹶﻭِ ﺍﺩﻋﻮﺍﹾ ﺍﻟﺮﺣﻤـﻦ]﴾ﺳـﻮﺭﺓ ﺍﻷﺳـﺮﺍﺀ[١١٠ :؛ ﻷﻧـﻪ ﻳﻌـﻢ ﺍﻹﻧـﺴﺎﻥ ﻭﺍﳊﻴـﻮﺍﻥ ﻭﺍﳌـﺆﻣﻦ ﻭﺍﻟﻜﺎﻓﺮ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻷﺧﺮﺓ ،ﻭﺍﻟﺮﺣﻴﻢ ﳜﺘﺺ ﺑﺎﳌﺆﻣﻨﲔ ﰲ ﺍﻵﺧـﺮﺓ ﻓـﺎﻟﺮﲪﻦ ﺧـﺎﺹ ﺍﻟﻠﻔـﻆ ﻋـﺎﻡ ﺍﳌﻌـﲎ ﻭﺍﻟﺮﺣﻴﻢ ﻋﻜﺴﻪ ،ﻭﻗﻴﻞ½ :ﻓﻌﻼﻥ¼ ﻟِﻤﺒﺎﻟﹶﻐﺔ ﺍﻟﻔﻌﻞ ﻓﻴﻔﻴﺪ ﺟﻼﻟﺔ ﺍﻟﻔﻌﻞ ،ﻭ½ﻓﻌﻴﻞ¼ ﻟِﻤﺒﺎﻟﹶﻐﺔ ﺍﻟﻔﺎﻋﻞ ﻓﻴﻔﻴﺪ ﺗﻜﺮﺍﺭ ﺍﻟﻔﻌﻞ ﻣﺮﺓ ﺑﻌﺪ ﺃﺧﺮﻯ ،ﻓﻔﻲ ﻛﻞﹼ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻣﺒﺎﻟﻐﺔ ﻟﻴﺴﺖ ﰲ ﺍﻵﺧـﺮ ،ﻭﺍﳌﺒﺎﻟﻐـﺔ ﰲ ﺣﻘﹼـﻪ ﺗﻌـﺎﱃ ﻟﻜﺜـﺮﺓ ﻣﻮﺍﺭﺩ ﺭﲪﺘﻪ ﻭﻛﺜﺮﺓ ﺍﳌﺮﺣﻮﻣﲔ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺰﳐﺸﺮﻱ ﺍﳌﻌﺘﺰﱄ :ﺍﳌﺒﺎﻟﻐـﺔ ﰲ ﺍﻟﺘـﻮﺍﺏ ﻟﻜﺜـﺮﺓ ﻣـﻦ ﻳﺘـﻮﺏ ﻋﻠﻴﻪ ،ﻭﻛﻼﳘﺎ ﻣﺸﺘﻘﹼﺎﻥ ﻣﻦ ﺍﻟﺮﺣﻢ ﻭﻫﻮ ﺭﻗﹼـﺔ ﺍﻟﻘﻠـﺐ ﻭﺍﻧﻌﻄـﺎﻑ ﻳﻘﺘـﻀﻲ ﺍﳌﻐﻔـﺮﺓ ﻭﺍﻹﺣـﺴﺎﻥ ،ﻭﺍﻟﻘﻠـﺐ ﻭﺍﳉﺴﻢ ﳏﺎﻝ ﰲ ﺣﻘﻪ ﺗﻌﺎﱃ ﻓﻘﻴﻞ :ﺍﳌﺮﺍﺩ ﻫﻬﻨﺎ ﻫـﻮ ﺍﻹﺣـﺴﺎﻥ ﻭﺍﻹﻧﻌـﺎﻡ ،ﻭﻫﻬﻨـﺎ ﲝـﺚ ﺷـﺮﻳﻒ ﺃﻭﺭﺩﻩ ﺍﻟﻌﻼﹼﻣﺔ ﺍﻟﺸﺎﻣﻲ ﻭﺃﻃﺎﻝ ﺑﺬﻛﺮﻩ ﻣﻦ ﺃﻥﹼ ﺍﻟﺘﺤﻘﻴﻖ ﺃﻥﹼ ﻭﺻﻔﻪ ﺗﻌﺎﱃ ﺑﺎﻟﺮﲪﺔ ﺣﻘﻴﻘﺔ ﻭﻻ ﲡﻮﺯ ﻓﻴﻪ ،ﻭﺑﻴﺎﻧﻪ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻌﺎﺭﻑ ﺍﶈﻘﹼﻖ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻮﺭﺍﱐ ﰲ ﻛﺘﺎﺑﻪ "ﻕ" :ﺇﻥﹼ ﺍﻟﺮﲪﺔ ﺍﻟﹼﱵ ﻫﻲ ﻣﻦ ﺍﻷﻋـﺮﺍﺽ ﺍﻟﻨﻔـﺴﺎﻧﻴﺔ ﻫـﻲ ﺍﻟﻘﺎﺋﻤﺔ ﺑﻨﺎ ﻭﻻﻳﻠﺰﻡ ﻣﻦ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﻣﻄﻠﻖ ﺍﻟﺮﲪﺔ ﻛﺬﻟﻚ ﺣﺘﻰ ﻳﻠﺰﻡ ﻛﻮﺎ ﰲ ﺣﻘﹼﻪ ﺗﻌـﺎﱃ ﳎـﺎﺯﺍﹰ ،ﺃﻻ ﺗﺮﻯ ﺃﻥﹼ ﺍﻟﻌﻠﻢ ﺍﻟﻘﺎﺋﻢ ﺑﻨﺎ ﻣﻦ ﺍﻷﻋﺮﺍﺽ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﻭﻗﺪ ﻭﺻﻒ ﺍﳊﻖ ﺗﻌﺎﱃ ﺑﻪ ﻭﱂ ﻳﻘـﻞ ﺃﺣـﺪ ﺇﻧـﻪ ﳎـﺎﺯ ﰲ ﺣﻘﹼﻪ ﺗﻌﺎﱃ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻴﺎﺱ ﺍﻹﺭﺍﺩﺓ ﻭﻏﲑﻫـﺎ ﻣـﻦ ﺍﻟـﺼﻔﺎﺕ ،ﻓﻠـﻢ ﻻ ﳚـﻮﺯ ﺃﻥ ﺗﻜـﻮﻥ ﺍﻟﺮﲪـﺔ ﺣﻘﻴﻘـﺔ ﻭﺍﺣﺪﺓ ﻭﻫﻲ ﺍﻟﻌﻄﻒ ﻭﲣﺘﻠﻒ ﺃﻧﻮﺍﻋﻪ ﺑﺎﺧﺘﻼﻑ ﺍﳌﻮﺻﻮﻓﲔ ﺑﻪ ،ﻓﺈﺫﺍ ﻧﺴﺐ ﺇﻟﻴﻨﺎ ﻛﺎﻥ ﻛﻴﻔﻴﺔ ﻧﻔﺴﺎﻧﻴﺔ ﻭﺇﺫﺍ ﻧﺴﺐ ﺇﻟﻴﻪ ﺗﻌﺎﱃ ﻛﺎﻥ ﺣﻘﻴﻘﺔ ﻓﻴﻤﺎ ﻳﻠﻴﻖ ﲜﻼﻝ ﺫﺍﺗﻪ ﻣﻦ ﺍﻹﻧﻌﺎﻡ ﻭﺇﺭﺍﺩﺗﻪ ،ﻭﻳﺆﻳـﺪﻩ ﺃﻥﹼ ﺍﻷﺻـﻞ ﰲ ﺍﻹﻃـﻼﻕ ﺍﳊﻘﻴﻘﺔ ﻭﻻ ﻳﺼﺎﺭ ﺇﱃ ﺍﺎﺯ ﺇﻻﹼ ﺇﺫﺍ ﺗﻌﺬﹼﺭﺕ ﺍﳊﻘﻴﻘﺔ ﻭﻻ ﺗﺘﻌﺬﹼﺭﻫﻨﺎ ،ﻭﻛﻮﻥ ﺍﻟﺮﲪﺔ ﻣﻨﺤﺼﺮﺓ ﻭﺿـﻌﺎﹰ ﰲ
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kﺍﳊﻤﺪ ﷲ l........................................................... )(١
ﺍﻟﻜﻴﻔﻴﺔ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﺩﻭﻧﻪ ﺧﺮﻁ ﺍﻟﻘﺘﺎﺩ ،ﻭﻛﻮﺎ ﰲ ﺣﻘﹼﻨﺎ ﻛﻴﻔﻴﺔ ﻧﻔﺴﺎﻧﻴﺔ ﻻ ﻳﺪﻝﹼ ﻋﻠﻰ ﻛﻮﺎ ﳎـﺎﺯﺍﹰ ﰲ ﺣﻘﹼـﻪ ﺗﻌﺎﱃ ﻭﺇﻻﹼ ﻛﺎﻥ ﻭﺻﻔﻪ ﺗﻌﺎﱃ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﻘﺪﺭﺓ ﻭﻏﲑﳘﺎ ﳎﺎﺯﺍﹰ؛ ﻷﻧﻬﺎ ﻓﻴﻨﺎ ﺃﻋﺮﺍﺽ ﻧﻔﺴﺎﻧﻴﺔ ﻭﻻ ﻗﺎﺋﻞ ﺑﻪ ﺃﺣﺪ ﺍﻫـ "ﺕ" .ﺍﻟﻨﻜﺘﺔ ﺍﻟﻠﻄﻴﻔﺔ :ﺧﺺ ﺍﻷﲰﺎﺀ ﺍﻟﺜﻠﺜﺔ ﺑﺎﻟﺘﺴﻤﻴﺔ؛ ﻷﻥﹼ ½ﺍﷲ¼ ﻳﺪﻝﹼ ﻋﻠﻰ ﺫﺍﺗﻪ ﺍﻷﺯﻟﻴﺔ ﺍﳌﻮﺟﻮﺩﺓ ﻗﺒﻞ ﻭﺟﻮﺩﻧﺎ ﻭ½ﺍﻟﺮﲪﻦ¼ ﻳﺪﻝﹼ ﻋﻠﻰ ﺍﻟﺼﻔﺔ ﺍﳌﻮﺟﻮﺩ ﺃﺛﺮﻫﺎ ﻋﻨﺪ ﻭﺟﻮﺩﻧﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭ½ﺍﻟﺮﺣﻴﻢ¼ ﻳﺪﻝﹼ ﻋﻠﻰ ﺍﻟـﺼﻔﺔ ﺍﳌﻮﺟﻮﺩ ﺃﺛﺮﻫﺎ ﻋﻨﺪ ﺍﻟﺒﻌﺚ ﰲ ﺍﻵﺧﺮﺓ ،ﻓﻨﺒﻪ ﺑﺬﻛﺮ ﺗﻠﻚ ﺍﻟﺜﻼﺛﺔ ﻋﻠﻰ ﺍﺳﺘﺤﻘﺎﻗﻪ ﺗﻌـﺎﱃ ﺍﻟﺘﻌﻈـﻴﻢ ﻗﺒـﻞ ﺍﻟـﺪﻧﻴﺎ ﻭﺣﲔ ﺍﻟﺪﻧﻴﺎ ﻭﺑﻌﺪﻫﺎ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﺬﺍﺕ ﻭﺍﻟﺼﻔﺘﲔ" ،ﺭ".
) (١ﻗﻮﻟﻪ] :ﺍﳊﻤﺪ ﷲ[ ﺍﺑﺘﺪﺃ ﺑﻌﺪ ﺍﻟﺘﺴﻤﻴﺔ ﺑﺎﳊﻤﺪ ﺍﻗﺘﺪﺍﺀ ﺑﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻓﺈﻧـﻪ ﻣﻔﺘـﺘﺢ ﺃﻭﻻﹰ ﺑﺎﻟﺘـﺴﻤﻴﺔ ﻭﺛﺎﻧﻴـﺎﹰ
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ﺑﺎﻟﺘﺤﻤﻴﺪ ،ﻭﺗﻴﻤﻨﺎﹰ ﺑﺎﻟﻘﺮﺁﻥ؛ ﺇﺫ ﻟﻴﺲ ﺷﺊ ﻳﺘﻴﻤﻦ ﺑﻪ ﺃﻓﻀﻞ ﻣﻨﻪ ،ﻭﺍﻣﺘﺜﺎﻻﹰ ﺑﺎﳊﺪﻳﺚ ﻭﻫﻮ½ :ﻛﻞﹼ ﺃﻣﺮ ﺫﻱ ﺑﺎﻝ ﻟﹶﻢ ﻳﺒﺪﺃ ﲝﻤﺪ ﻓﻬﻮ ﺃﻗﻄﻊ¼ ،ﻭﺇﺟﺮﺍﺀ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺍﻟـﺴﻠﻒ ﺭﲪﻬـﻢ ﺍﷲ ﺗﻌـﺎﱃ ﺣﻴـﺚ ﺻـﺪﺭﻭﺍ ﻛﺘﺒـﻬﻢ ﺃﻭﻻﹰ ﺑﺎﻟﺘﺴﻤﻴﺔ ﻭﺛﺎﻧﻴﺎﹰ ﺑﺎﻟﺘﺤﻤﻴﺪ ،ﻭﺍﺳﺘﺒﻘﺎﺀ ﻟِﻤﺎ ﻭﻫﺐ ﻟﻪ ﻣﻦ ﺁﻻﺋﻪ؛ ﺇﺫ ﺍﳊﻤﺪ ﺭﺃﺱ ﺍﻟﺸﻜﺮ ﻭﺑﺎﻟﺸﻜﺮ ﺗﺰﻳﺪ ﺍﻟﻨﻌﻤﺔ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﻟﹶﺌِﻦ ﺷﻜﹶﺮﺗﻢ ﻷَﺯِﻳـﺪﻧﻜﹸﻢ] ﴾ﺇﺑـﺮﺍﻫﻴﻢ ،[٧ :ﻭﲢـﺼﻴﻼﹰ ﻟﻠﻔـﻀﺎﺋﻞ ﺍﻟﹼـﱵ ﻭﺭﺩﺕ ﰲ ﺷـﺄﻥ ﺍﳊﻤﺪ ،ﺛﹸﻢ ﺍﳊﻤﺪ ﻫﻮ ﺍﻟﻮﺻﻒ ﺑﺎﳉﻤﻴﻞ ﺍﻻﺧﺘﻴﺎﺭﻱ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﺘﻌﻈﻴﻢ ﻭﺍﻟﺘﺒﺠﻴﻞ ﺑﺎﻟﻠـﺴﺎﻥ ﻭﺣـﺪﻩ ﺳـﻮﺍﺀ ﺗﻌﻠﹼﻖ ﺑﺎﻟﻨﻌﻤﺔ ﺃﻭ ﺑﻐﲑﻫﺎ ،ﻭﺿﺪﻩ ﺍﻟﺬﻡ ،ﻭﺍﻟﺸﻜﺮﻋﺒﺎﺭﺓ ﻋﻦ ﻣﻌﺮﻭﻑ ﻳﻘﺎﺑـﻞ ﺍﻟﻨﻌﻤـﺔ ﺳـﻮﺍﺀ ﻛـﺎﻥ ﺑﺎﻟﻠـﺴﺎﻥ ﺃﻭ ﺑﺎﳉﻨﺎﻥ ﺃﻭ ﺑﺎﻷﺭﻛﺎﻥ ،ﻓﻤﻮﺭِﺩ ﺍﳊﻤﺪ ﻻﻳﻜﻮﻥ ﺇﻻﹼ ﺍﻟﻠﺴﺎﻥ ﻭﻣﺘﻌﻠﹼﻘﻪ ﻳﻜﻮﻥ ﺍﻟﻨﻌﻤﺔ ﻭﻏﲑﻫﺎ ،ﻭﻣـﻮﺭِﺩ ﺍﻟـﺸﻜﺮ ﻳﻜﻮﻥ ﺍﻟﻠﺴﺎﻥ ﻭﻏﲑﻩ ﻭﻣﺘﻌﻠﹼﻘﻪ ﻻﻳﻜﻮﻥ ﺇﻻﹼ ﺍﻟﻨﻌﻤﺔ ،ﻓﺎﳊﻤﺪ ﺃﻋﻢ ﻣﻦ ﺍﻟﺸﻜﺮ ﺑﺎﻋﺘﺒﺎﺭ ﺍﳌﺘﻌﻠﹼﻖ ﻭﺃﺧﺺ ﺑﺎﻋﺘﺒﺎﺭ ﺍﳌﻮﺭِﺩ ﻭﺍﻟﺸﻜﺮ ﺑﺎﻟﻌﻜﺲ ،ﻭﻟﹶﻤﺎ ﻛﺎﻥ ﺍﳌﺮﺍﺩ ﺑﺎﳉﻤﻴﻞ ﺍﻻﺧﺘﻴﺎﺭﻱ ﻓـﻼ ﻳﻘـﺎﻝ :ﲪـﺪﺕ ﺍﻟﻠﺆﻟـﺆ ﻭﺍﻟﻴﻮﺍﻗﻴـﺖ ﻋﻠﻰ ﺻﻔﺎﺀﻫﺎ؛ ﻟﻌﺪﻡ ﺍﻻﺧﺘﻴﺎﺭ ﺑﻞ½ :ﻣﺪﺣﺖ ﺍﻟﻠﺆﻟﺆ ﻭﺍﻟﻴﻮﺍﻗﻴﺖ¼؛ ﻷﻥﹼ ﺍﳌﺪﺡ ﺃﻋﻢ ﻣﻨﻬﻤﺎ ،ﻭﺍﻟﺜﻨـﺎﺀ ﺃﻋـﻢ ﻣـﻦ ﺍﻟﻜﻞ ،ﻓﺈﻥ ﻗﻠﺖ :ﺗﻌﺮﻳﻒ ﺍﳊﻤﺪ ﻏﲑ ﺻﺎﺩﻕ ﻋﻠﻰ ﲪﺪﻩ ﺗﻌـﺎﱃ ﰲ ﻣﻘﺎﺑﻠـﺔ ﺻـﻔﺎﺗﻪ ﺍﻟﺬﺍﺗﻴـﺔ؛ ﻷﻧﻬـﺎ ﻟﻴـﺴﺖ ﺑﺎﺧﺘﻴﺎﺭﻳﺔ ،ﻗﻠﻨﺎ :ﺍﳌﺮﺍﺩ ﺑﺎﳉﻤﻴﻞ ﺍﻻﺧﺘﻴﺎﺭﻱ ﻣﺎ ﻳﻜﻮﻥ ﻓﺎﻋﻠﻪ ﻣﺴﺘﻘﻼ ﻓﻴﻪ ،ﺃﻭ ﺍﳌﺮﺍﺩ ﺑﺎﻻﺧﺘﻴﺎﺭﻱ ﺍﳌﺨﺘﺎﺭﻱ ﺃﻱ :ﺍﳌﻨﺴﻮﺏ ﺇﱃ ﺍﳌﺨﺘﺎﺭ ﻭﻟﻮ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﳉﻤﻴﻞ ،ﺃﻭ ﺇﻥﹼ ﺍﳊﻤﺪ ﺍﻟﻮﺍﻗﻊ ﰲ ﻣﻘﺎﺑﻠﺔ ﺻﻔﺎﺗﻪ ﺍﻟﺬﺍﺗﻴﺔ ﻭﺍﻗـﻊ ﰲ ﻣﻘﺎﺑﻠﺔ ﺃﻓﻌﺎﳍﺎ ﺣﻘﻴﻘﺔ ،ﻭﺃﻓﻌﺎﳍﺎ ﺍﺧﺘﻴﺎﺭﻳﺔ ﻟﻪ ﺗﻌﺎﱃ" ،ﺩ" .ﻭﻗﺎﻝ :ﺍﳌﺺ½ :ﺍﳊﻤﺪ ﷲ¼ ﻭﻟﹶﻢ ﻳﻘﻞ½ :ﺍﳊﻤﺪ ﻟﻠﺮﲪﻦ ﺃﻭ ﺍﻟﺮﺣﻴﻢ¼؛ ﻷﻧﻪ ﺍﺳﻢ ﺫﺍﺗِﻲ ﺟﺎﻣﻊ ﳉﻤﻴﻊ ﺃﲰﺎﺋﻪ ﺗﻌﺎﱃ ﺫﺍﺗﻴﺔ ﻛﺎﻧﺖ ﺃﻭ ﺻﻔﺎﺗﻴﺔ؛ ﻷﻧﻪ ﻟﻮﱂ ﻳﻜـﻦ ﺍﲰﺎﹰ ﺟﺎﻣﻌﺎﹰ ﻟﹶﻢ ﻳﻜﻦ ﻗﺎﺋﻞ ½ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ¼ ﻣﺆﻣﻨﺎﹰ؛ ﻷﻥﹼ ﺍﻹﳝﺎﻥ ﻛﻤـﺎ ﻭﺟـﺐ ﺑـﺎﷲ ﺗﻌـﺎﱃ ﻛﺬﻟﻚ ﻭﺟﺐ ﲜﻤﻴﻊ ﺻﻔﺎﺗﻪ ﻭﺃﲰﺎﺋﻪ ،ﻓﺈﻥ ﻗﻠﺖ :ﺟﺎﺀ ﺣـﺪﻳﺚ ﰲ ﺍﻻﺑﺘـﺪﺍﺀ ﺑﺎﻟﺘـﺴﻤﻴﺔ ﻭﺁﺧـﺮ ﰲ ﺍﻻﺑﺘـﺪﺍﺀ ﺑﺎﻟﺘﺤﻤﻴـﺪ ﻭﺍﻻﺑﺘــﺪﺍﺀ ﻻ ﻳﻜــﻮﻥ ﺇﻻﹼ ﺑـﺸﺊ ﻭﺍﺣــﺪ ﻓﻜﻴــﻒ ﳝﻜـﻦ ﺍﻟﻌﻤــﻞ ﺑﺎﳊــﺪﻳﺜﲔ ،ﻗﻠﻨـﺎ :ﺍﻻﺑﺘــﺪﺍﺀ ﻋﻠــﻰ
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kﺏ ﺍﻟﻌﻠﻤﲔ ﻭﺍﻟﻌﺎﻗﺒﺔ ﻟﻠﻤﺘﻘﲔ l....................................... ﺭ )(١
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ﻧﻮﻋﲔ:ﺣﻘﻴﻘﻲ ﻭﺇﺿﺎﻓِﻲ ،ﻓﺎﳊﻘﻴﻘﻲ ﻫﻮ ﺍﻟﹼﺬﻱ ﻳﻜﻮﻥ ﻣﻘﺪﻣﺎﹰ ﻋﻠﻰ ﺍﳌﻘﺼﻮﺩ ﻭﻏﲑ ﺍﳌﻘﺼﻮﺩ ،ﻭﺍﻹﺿﺎﻓِﻲ ﻫﻮ ﺍﻟﹼﺬﻱ ﻳﻜﻮﻥ ﻣﻘﺪﻣﺎﹰ ﻋﻠﻰ ﺍﳌﻘﺼﻮﺩ ﻭﻣﺘﺄﺧﺮﺍﹰ ﻋـﻦ ﻏـﲑ ﺍﳌﻘـﺼﻮﺩ ﻓﺤـﺪﻳﺚ ﺍﻟﺘـﺴﻤﻴﺔ ﳏﻤـﻮﻝ ﻋﻠـﻰ ﺍﻷﻭﻝ ﻭﺣﺪﻳﺚ ﺍﻟﺘﺤﻤﻴﺪ ﻋﻠﻰ ﺍﻟﺜﺎﱐ" ،ﻩ".
) (١ﻗﻮﻟﻪ] :ﺭﺏ ﺍﻟﻌﻠﻤﲔ[ ﳚﻮﺯ ﻓﻴﻪ ﺛﻠﺜﺔ ﺃﻭﺟﻪ ﻣﻦ ﺍﻹﻋﺮﺍﺏ :ﺍﳉﺮ ﻋﻠﻰ ﺃﻧﻪ ﺻﻔﺔ ﺍﺳﻢ ﺍﳉﻼﻟﺔ ،ﻭﺍﻟﺮﻓﻊ ﻋﻠﻰ ﺃﻧﻪ ﺧﱪ ﻣﺒﺘﺪﺃ ﳏﺬﻭﻑ ﻭﻫﻮ ½ﻫﻮ¼ ،ﻭﺍﻟﻨﺼﺐ ﻋﻠﻰ ﺃﻧﻪ ﻣﻔﻌﻮﻝ ﺍﻟﻔﻌﻞ ﺍﳌﻘﺪﺭ ﺃﻋﲏ½ :ﺃﻋﲏ¼ ،ﻻﻳﻘﺎﻝ :ﺇﻧﻪ ﻻﻳﺼ ﺢ ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ؛ ﻷﻥﹼ ﻟﻔﻆ ﺍﳉﻼﻟﺔ ﻣﻌﺮﻓﺔ ﻭ½ﺭﺏ ﺍﻟﻌﻠﻤﲔ¼ ﻧﻜﺮﺓ ،ﻷﻧﺎ ﻧﻘﻮﻝ :ﺇﻥﹼ ﺇﺿـﺎﻓﺔ ﺍﻟـﺮﺏ ﺇﱃ ﺍﻟﻌﻠﻤـﲔ ﻣﻌﻨﻮﻳﺔ؛ ﻷﻥﹼ ﺍﻟﺮﺏ ﻫﻬﻨﺎ ﻭﺇﻥ ﻛﺎﻥ ﲟﻌﲎ ﺍﻟـﺮﺍﺏ ﺍﺳـﻢ ﺍﻟﻔﺎﻋـﻞ ﺇﻻﹼ ﺃﻧـﻪ ﲟﻌـﲎ ﺍﳌﺎﺿـﻲ ﺍﻟﻜـﺎﺋﻦ ﰲ ﺿـﻤﻦ ﺍﻻﺳﺘﻤﺮﺍﺭ ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿:ﺧﺎﻟِﻖ ﺍﻟﻠﱠﻴﻞﹶ ﻭﺍﻟﻨﻬﺎﺭ ﴾ﻭﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﺇﺫﺍ ﻛﺎﻥ ﲟﻌﲎ ﺍﳌﺎﺿﻰ ﻻ ﻳﻌﻤﻞ ﻓﻴﻤﺎ ﺑﻌﺪﻩ ﻓﻼ ﻳﻜﻮﻥ ﻣﻀﺎﻓﺎﹰ ﺇﱃ ﻣﻌﻤﻮﻟِﻬﺎ ﺣﺘﻰ ﻳﻜﻮﻥ ﺍﻹﺿﺎﻓﺔ ﻟﻔﻈﻴﺔ ،ﻭﻷﻧﻪ ﺑﻌﺪ ﺍﻟﺘﺨﻔﻴﻒ ﲟﻨـﺰﻟﺔ ﺍﻷﻋﻼﻡ ﺍﻟﻐﺎﻟﺒﺔ ﻓﺼﺎﺭ ﻛﺎﻻﺳﻢ ﻻ ﺍﻟﺼﻔﺔ ،ﻭﺍﻟﺸﺮﻁ ﰲ ﺍﻹﺿﺎﻓﺔ ﺍﻟﻠﻔﻈﻴﺔ ﻛﻮﻥ ﺍﳌﻀﺎﻑ ﺻﻔﺔ ﻣﻀﺎﻓﺔ ﺇﱃ ﻣﻌﻤﻮﻟِﻬﺎ "ﻩ" .ﺛﹸﻢ ﺍﻟﺮﺏ ﰲ ﺍﻟﻠﻐﺔ½ :ﭘﺮﻭﺭﻧﺪﻩ ،ﻭﻣﺎﻟﻚ ﺭﺍ ﻧﻴﺰ ﮔﻮﻳﻨﺪ¼ ،ﻭﰲ ﺍﻻﺻﻄﻼﺡ :ﻫﻮ ﺍﳌﻮﺟﻮﺩ ﺍﳌﺒﻘـﻲ ﻭﻻ ﻳﻔـﲏ" ،ﻩ" .ﻭﻗـﺎﻝ: ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ :ﺍﻟﺮﺏ ﻫﻮ ﺍﳋﺎﻟﻖ ﺍﺑﺘﺪﺍﺀ ﻭﺍﳌﺮﺑﻲ ﻏﺬﺍﺀ ﻭﺍﻟﻐﺎﻓﺮ ﺍﻧﺘـﻬﺎﺀ ،ﻭﻫﻮﺍﺳـﻢ ﺍﷲ ﺍﻷﻋﻈـﻢ ،ﻭﻻ ﳚـﻮﺯ ﺇﻃﻼﻗﻪ ﻋﻠﻰ ﻏﲑ ﺍﷲ ﺇﻻﹼ ﻋﻨﺪ ﺍﻹﺿﺎﻓﺔ ﻛﻤﺎ ﻳﻘﺎﻝ½ :ﺭﺏ ﺍﻟﺪﺍﺭ¼ ﻭ½ﺭﺏ ﺍﻟﹾﻤﺎﻝ¼ ﺇﱃ ﻏﲑ ﺫﻟﻚ ،ﻭﺍﻟﻌﺎﱂ ﺍﺳـﻢ ﻟِﻤﺎ ﻳﻌﻠﻢ ﺑﻪ ﻛـ½ﺍﳋﺎﰎ¼ ﻟِﻤﺎ ﳜﺘﻢ ﺑﻪ ﻭ½ﺍﻟﺘﺎﺑﻊ¼ ﻟِﻤﺎ ﻳﺘﺒﻊ ﺑﻪ ﺛﹸﻢ ﻏﻠﺐ ﻓﻴﻤﺎ ﻳﻌﻠﻢ ﺑﻪ ﺍﻟﺼﺎﻧﻊ ،ﻭﻫﻮ ﻛﻞﹼ ﻣﺎ ﺳﻮﺍﻩ ﻣﻦ ﺍﳉﻮﺍﻫﺮ ﻭﺍﻷﻋﺮﺍﺽ" ،ﻳﺔ" .ﻓﺈﻥ ﻗﻠﺖ :ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻠﻔﻆ ﺍﳌﻔﺮﺩ ﻳﺪﻝﹼ ﻋﻠﻰ ﲨﻴﻊ ﻣﺎ ﺳﻮﻯ ﺍﷲ ﻓﻼ ﺣﺎﺟﺔ ﺇﱃ ﲨﻌﻪ ،ﻗﻠﻨﺎ :ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﺇﻻﹼ ﺃﻧﻪ ﲨﻊ ﻟﻜﺜﺮﺓ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺎﻟﹶﻢ ﻭﺃﺟﻨﺎﺳﻪ ،ﻓﺈﻥ ﻗﻠﺖ :ﻣـﺎ ﺳـﻮﻯ ﺍﷲ ﻋﻠـﻰ ﻧﻮﻋﲔ :ﺫﻱ ﻋﻠﻢ ﻭﻏﲑ ﺫﻱ ﻋﻠﻢ ،ﻓﻼ ﻳﺼﺢ ﲨﻌﻪ ﺑﺎﻟﻮﺍﻭ ﻭﺍﻟﻨﻮﻥ؛ ﻷﻧﻪ ﳐﺘﺺ ﺑﺬﻭﻱ ﺍﻟﻌﻠﻢ ﻭﺑﺼﻔﺎﺗِﻬﻢ ،ﻗﻠﻨﺎ: ﲨﻌﻪ ﺑﺎﻟﻮﺍﻭ ﻭﺍﻟﻨﻮﻥ ﺇﻣﺎ ﻷﻥﹼ ﻓﻴﻪ ﻣﻌﲎ ﺍﻟﻮﺻﻔﻴﺔ ﻭﻫﻰ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﻣﻌﲎ ﺍﻟﻌﻠﻢ ،ﻭﺇﻣﺎ ﻷﻧﻪ ﺍﺳﻢ ﻟﺬﻭﻱ ﺍﻟﻌﻠﻢ ﻣﻦ ﺍﻟﺜﻘﻠﲔ ﻋﻠﻰ ﻗﻮﻝ ،ﻭﺇﻣﺎ ﻟﺘﻐﻠﻴﺐ ﺫﻭﻱ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﻏﲑﻫﻢ؛ ﻷﻧﻬﻢ ﺃﺷﺮﻑ ،ﻭﻗﻴﻞ :ﻫﺬﺍ ﺍﳉﻤﻊ ﻣﻦ ﺍﳉﻤـﻮﻉ ﺍﻟﺸﺎﺫﹼﺓ ﻛـ½ﺳﻨﲔ¼ ﻭ½ﺃﺭﺿﲔ¼ ﻭﳓﻮﳘﺎ" ،ﻩ" ﺑﺰﻳﺎﺩﺓ.
) (٢ﻗﻮﻟﻪ] :ﻭﺍﻟﻌﺎﻗﺒﺔ ﻟﻠﻤﺘﻘﲔ[ ﺃﻱ :ﺧﲑ ﺍﻟﻌﺎﻗﺒـﺔ ﻟﻠﻤـﺘﻘﲔ ،ﻓـﺈﻥﹼ ﺍﻟﻌﺎﻗﺒـﺔ ﻣﺘﻨﺎﻭﻟـﺔ ﻟﻠﺨـﲑ ﻭﺍﻟـﺸﺮ ﻭﺇﻧﻤـﺎ ﺧﲑﻫـﺎ
i
ﻟﻠﻤﺘﻘﲔ ،ﺃﻱ :ﺧﲑ ﺍﻟﺪﺭﺟﺎﺕ ﺍﻟﻌﺎﻟﻴﺔ ﺍﳌﺘﻌﻠﹼﻘﺔ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﻟﻠﻤﺘﻘﲔ ،ﻭﺃﻣﺎ ﺍﻟﺪﺭﺟﺎﺕ ﺍﻟﻌﺎﻟﻴﺔ ﺍﳌﺘﻌﻠﹼﻘﺔ ﺑﻔﻀﻞ ﺍﷲ ﺗﻌﺎﱃ ﻓﻬﻲ ﺗﻌﻢ ﺳﺎﺋﺮ ﺍﳌﺆﻣﻨﲔ ﻭﺍﳌﺆﻣﻨﺎﺕ ،ﻭﻫﺬﻩ ﺍﳉﻤﻠﺔ ﻟﻴﺴﺖ ﲟﻌﻄﻮﻓﺔ ﻋﻠﻰ ﲨﻠﺔ ﺍﳊﻤـﺪ ﺑﻞ ﺍﻋﺘﺮﺍﺿﻴﺔ ﻟﺒﻴﺎﻥ ﺍﻟﻨﻜﺘﺔ ﻭﻫﻰ ﺇﻣﺎ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﻟﺘﻘﻮﻯ ﻋﻤﺪﺓ ﻣﻦ ﺑﲔ ﺍﻷﻋﻤﺎﻝ ،ﺃﻭ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﻟﻨﺠﺎﺓ ﻣﻦ ﺍﳌﻬﻠﻚ ﻟﻴﺴﺖ ﺇﻻﹼ ﺑﺎﻟﺘﻘﻮﻯ ،ﻭﺇﻣﺎ ﺩﻓﻊ ﺍﻟﻮﻫﻢ ﺍﳌﺴﺘﻔﺎﺩ ﻣﻦ ﻛﻼﻡ ﺳﺎﺑﻖ ﻓﺈﻧﻪ ﻟﹶﻤﺎ ﻗﺎﻝ½ :ﺍﳊﻤﺪ ﷲ ﺭﺏ
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kﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻟﻪ l....................................... )(١
ﺍﻟﻌﻠﻤﲔ¼ ﺗﻮﻫﻢ ﺃﻧﻪ ﺗﻌﺎﱃ ﻟﹶﻤﺎ ﻛﺎﻥ ﺭﺏ ﺍﻟﻌﻠﻤﲔ ﻛﺎﻥ ﺧﲑ ﺍﻟﻌﺎﻗﺒﺔ ﻟﻠﻌﺎﻟﹶﻤﲔ ﺃﻳﻀﺎﹰ ،ﻓﺪﻓﻌﻪ ﺑﻘﻮﻟﻪ½ :ﻭﺍﻟﻌﺎﻗﺒـﺔ ﻟﻠﻤﺘﻘﲔ¼ ،ﻭﺇﻣﺎ ﻟﻠﺘﺼﺮﻳﺢ ﺑﺄﻥﹼ ﺧﲑ ﺩﺭﺟﺎﺕ ﺍﻵﺧﺮﺓ ﻟﻠﺨﺎﺷﻌﲔ ،ﺃﻭ ﻟﻠﺘﺨﺼﻴﺺ ﺑﻌﺪ ﺍﻟﺘﻌﻤﻴﻢ ﻓﺈﻧﻪ ﺫﻛﺮ ﺍﻟﻨﺒِﻲ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺃﻭﻻﹰ ﰲ ﺯﻣﺮﺓ ﺍﳌﺘﻘﲔ؛ ﻷﻧﻪ ﺃﺗﻘﻰ ﺍﳌﺘﻘﲔ ﻭﺃﺯﻫﺪ ﺍﻟﺰﺍﻫﺪﻳﻦ ﺛﹸﻢ ﺧﺼﺼﻪ ﺑﺎﻟﺼﻼﺓ ﻋﻠﻴﻪ ﻟﻜﻤﺎﻝ ﺍﳌﺪﺡ" ،ﻩ"ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﻭﺑﺎﺭﻙ ﻭﺳﻠﻢ ﺻﻼﺓ ﺩﺍﺋﻤﺔ ﺑﺪﻭﺍﻡ ﻣﻠﻜﻪ ﻭﺳﻼﻣﺎﹰ ﺩﺍﺋﻤﺎﹰ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ،ﺛﹸﻢ ﺍﻟﻌﺎﻗﺒﺔ ½ﺍﳒﺎﻡ ﺷﺊ¼ ،ﻭﺍﳌﺘﻘﲔ ﲨﻊ ½ﻣﺘﻖ¼ ﻭﻫﻮ ﺍﺳﻢ ﻓﺎﻋﻞ ﻣـﻦ ﻗـﻮﳍﻢ½ :ﻭﻗـﺎﻩ ﻓﺎﺗﻘﻰ¼ ﻓﺎﺀﻩ ﻭﺍﻭ ﻭﻻﻣﻪ ﻳﺎﺀ ،ﻓﺈﺫﺍ ﺑﻨﻴﺖ ﻣﻦ ﺫﻟﻚ ½ﺍﻓﺘﻌﻞ¼ ﻗﻠﹼﺒﺖ ﺍﻟﻔﺎﺀ ﺗﺎﺀ ﻭﺃﺩﻏﻤﺘﻬﺎ ﰲ ﺗﺎﺀ ½ﺍﻻﻓﺘﻌﺎﻝ¼ ﻓﻘﻠﺖ: ½ﺍﺗﻘﻰ¼ ،ﻭﺍﻟﻮﻗﺎﻳﺔ ﰲ ﺍﻟﻠﻐﺔ :ﻓﺮﻁ ﺍﻟﺼﻴﺎﻧﺔ ،ﻭﰲ ﺍﻟﺸﺮﻳﻌﺔ :ﺻﻴﺎﻧﺔ ﺍﻟﻨﻔﺲ ﻣﻦ ﺗﻌﺎﻃﻲ ﻣﺎ ﺗﺴﺘﺤﻖ ﺑﻪ ﺍﻟﻌﻘﻮﺑﺔ ﻣﻦ ﺍﻟﻔﻌﻞ ﺃﻭ ﺍﻟﺘﺮﻙ ،ﻭﻟﻠﺘﻘﻮﻯ ﺩﺭﺟﺎﺕ ﺳﺒﻊ ﺫﻛﺮﻫﺎ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﺎ ﺍﳌﺎﺗﺮﻳﺪﻱ ﺍﳊﻨﻔﻲ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﰲ "ﺽ" .ﻭﻋﻤﺪﺎ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ ﻭﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻹﻧﻔﺎﻕ ﻣِﻤﺎ ﺭﺯﻕ ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ﴿ :ﺍﻟﱠـﺬِﻳﻦ ﻳﺆﻣِﻨﻮﻥﹶ ﺑِﺎﻟﹾﻐﻴﺐِ ﻭﻳﻘِﻴﻤﻮﻥﹶ ﺍﻟﺼﻼﺓﹶ ﻭﻣِﻤﺎ ﺭﺯﻗﹾﻨﺎﻫﻢ ﻳﻨﻔِﻘﹸﻮﻥﹶ﴾]ﺍﻟﺒﻘﺮﺓ.[٣ :
) (١ﻗﻮﻟﻪ] :ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻟﻪ[ ﺃﻱ :ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻧﺎﺯﻻﻥ ﻋﻠﻰ ﺭﺳﻮﻟﻪ ،ﻭﺇﻧﻤﺎ ﺃﺭﺩﻑ ﺍﻟﺘﺤﻤﻴﺪ
i
ﺑﺎﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ؛ ﻷﻧﻪ ﺛﺎﺑﺖ ﺑﺎﻟﻨﻘﻞ ﻭﺍﻟﻌﻘﻞ ،ﺃﻣﺎ ﺍﻟﻨﻘﻞ ﻓﻠﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻗﹸﻞِ ﺍﻟﹾﺤﻤﺪ ﻟِﻠﱠﻪِ ﻭﺳﻠﹶﺎﻡ ﻋﻠﹶﻰ ﻋِﺒـﺎﺩِ ِﻩ ﺍﻟﱠﺬِﻳﻦ ﺍﺻﻄﹶﻔﹶﻰ﴾]ﺍﻟﻨﻤﻞ [٥٩ :ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﻭﻣﻠﹶﺎﺋِﻜﹶﺘﻪ ﻳﺼﻠﱡﻮﻥﹶ ﻋﻠﹶﻰ ﺍﻟﻨﺒِﻲ ﻳﺎ ﺃﹶﻳﻬـﺎ ﺍﻟﱠـﺬِﻳﻦ ﺁﻣﻨـﻮﺍ ﺻﻠﱡﻮﺍ ﻋﻠﹶﻴﻪِ ﻭﺳﻠﱢﻤﻮﺍ ﺗﺴﻠِﻴﻤﺎﹰ﴾]ﺍﻷﺣﺰﺍﺏ [٥٦ :ﻭﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ½ :ﺃﺗﺎﻧِﻲ ﺟﱪﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟـﺴﻼﻡ ﻓﻘﺎﻝ :ﺇﻥﹼ ﺭﺑﻲ ﻭﺭﺑﻚ ﻳﻘﻮﻝ:ﻛﻴﻒ ﺭﻓﻌﺖ ﻟﻚ ﺫﻛﺮﻙ؟ ﻗﺎﻝ :ﺍﷲ ﺃﻋﻠﻢ ،ﻗﺎﻝ :ﺇﺫﺍ ﺫﻛﺮﺕ ﺫﻛـﺮﺕ ﻣﻌـﻲ¼، "ﺯ" .ﻭﺑِﻬﺬﺍ ﻓﺴﺮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﺭﻓﹶﻌﻨﺎ ﹶﻟﻚ ﺫِﻛﹾﺮﻙ]﴾ﺍﻟﺸﺮﺡ ،[٤ :ﻭﺃﻣﺎ ﺍﻟﻌﻘﻞ ﻓﻸﻥﹼ ﺍﻟﻌﺒﺪ ﺑﻌﻴـﺪ ﻣـﻦ ﺍﷲ ﺗﻌﺎﱃ ﻏﺎﻳﺔ ﺍﻟﺒﻌﺪ ﻓﻼ ﺑﺪ ﻫﻨﺎﻙ ﻣﻦ ﺍﻟﻮﺍﺳﻄﺔ ﺣﺘﻰ ﻳﺼﻞ ﺇﻟﻴﻨﺎ ﺍﻟﺮﲪﺔ ﻣﻦ ﺫﻟﻚ ﺍﻟﻔﻴﺎﺽ؛ ﻷﻥﹼ ﺇﺻﺎﺑﺔ ﺍﻟﻔـﻴﺾ ﺍﻟﻌﺎﱄ ﺍﳌﺴﺘﻔﻴﺾ ﺍﻟﺴﻔﻠﻲ ﺍﻟﺒﻌﻴﺪ ﻻ ﻳﻜﻮﻥ ﻏﺎﻟﺒﺎﹰ ﺇﻻﹼ ﺑﺎﻟﻮﺍﺳﻄﺔ ،ﻓﺈﻥ ﻗﻠﺖ :ﻫﺬﺍ ﻣﻨﺎﻗﺾ ﻟِﻤـﺎ ﺟـﺎﺀ ﰲ ﺍﻵﻳـﺔ ﺍﻟﻜﺮﳝﺔ﴿ :ﻭﻧﺤﻦ ﺃﹶﻗﹾﺮﺏ ﺇِﻟﹶﻴﻪِ ﻣِﻦ ﺣﺒﻞِ ﺍﻟﹾﻮﺭِﻳﺪِ﴾]ﻕ [١٦ :ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟـﺮﺏ ﺃﻗـﺮﺏ ﺇﱃ ﺍﻟﻌﺒـﺪ ﻣـﻦ ﺍﳊﺒـﻞ ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﺍﻟﻌﺒﺪ ﺑﻌﻴﺪﺍﹰ ﻣﻨﻪ ،ﻗﻠﻨﺎ :ﺇﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻗﺮﻳﺐ ﺇﻟﻴﻨﺎ ﺑﻼ ﺷـﻚ ﻭﺭﻳـﺐ ﺑـﺎﻟﻨﻈﺮ ﺇﱃ ﻋﻠﻤـﻪ ﻭﻗﺪﺭﺗـﻪ ﻭﻟﻜﻦ ﺍﻟﻌﺒﺪ ﺑﻌﻴﺪ ﻣﻨﻪ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﻋﺪﻡ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻼﺋﻘﺔ ﲝﺎﻝ ﺍﻟﻌﺒﻮﺩﻳـﺔ ﷲ ﺗﻌـﺎﱃ ﻓﻴﻜـﻮﻥ ﻗﺮﻳﺒـﺎﹰ ﻣـﻦ ﺟﻬـﺔ ﻭﺑﻌﻴﺪﺍﹰ ﻣﻦ ﺃﺧﺮﻯ ﻓﻼ ﺗﻨﺎﻗﺾ ﺑﻴﻨﻬﻤﺎ" ،ﻩ" .ﺛﹸﻢ ﺍﻟﺼﻼﺓ ﺣﻘﻴﻘﺔ ﻟﻐﻮﻳﺔ ﰲ ﺍﻟـﺪﻋﺎﺀ ،ﻭﻗـﺎﻟﻮﺍ :ﺍﻟـﺼﻼﺓ ﻣـﻦ ﺍﷲ ﺗﻌﺎﱃ ﺭﲪﺔ ،ﻭﻣﻦ ﺍﳌﻼﺋﻜﺔ ﺍﺳﺘﻐﻔﺎﺭ ،ﻭﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺩﻋﺎﺀ ،ﻭﻣﻦ ﺍﻟﻮﺣﻮﺵ ﻭﺍﻟﻄﻴﻮﺭ ﺗﺴﺒﻴﺢ ،ﻭﻗﻴﻞ :ﺍﳌﺮﺍﺩ ﻫﻬﻨﺎ ﺍﳌﻌﲎ ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﺳﺒﻴﻞ ﻋﻤﻮﻡ ﺍﺎﺯ ﻭﻫﻮ ﺇﻳﺼﺎﻝ ﺍﳋﲑ ﺇﱃ ﺍﻟﻐﲑ ،ﻓﺈﻥ ﻗﻠﺖ :ﺍﻟﺼﻼﺓ ﲟﻌﲎ ﺍﻟـﺪﻋﺎﺀ ﻭﺍﺳﺘﻌﻤﺎﻟﻪ ﺑﻜﻠﻤﺔ ½ﻋﻠﻰ¼ ﻳﻔﻴﺪ ﺍﻟﺪﻋﺎﺀ ﲟﻌﲎ ﺍﻟﺸﺮ ﻓﻼ ﳚﻮﺯ ﻫﻬﻨـﺎ ،ﻗﻠﻨـﺎ :ﻻ ﻧـﺴﻠﹼﻢ ﺫﻟـﻚ ﻓﺈﻧـﻪ ﻻ ﻳﻜـﻮﻥ
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kﳏﻤﺪ ﻭﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﺃﲨﻌﲔ l...................................... )(١
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ﲟﻌﲎ ﺍﻟﺸﺮ ﰲ ﺍﳌﻮﺍﺿﻊ ﻛﻠﹼﻬﺎ ﻗﺎﻝ ﺗﻌـﺎﱃ﴿ :ﻭﺻـﻞﱢ ﻋﻠﹶـﻴﻬِﻢ ﺇِﻥﱠ ﺻـﻼﹶﺗﻚ ﺳـﻜﹶﻦ ﻟﱠﻬـﻢ]﴾ﺍﻟﺘﻮﺑـﺔ ،[١٠٣ : ﻭﻋﻠﻰ ﺍﻟﺘﺴﻠﻴﻢ ﻧﻘﻮﻝ :ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﻟﻔﻆ ﺍﻟﺪﻋﺎﺀ ﺻﺮﳛﺎﹰ ﻭﻟﻴﺲ ﻛﺬﻟﻚ ﻫﻬﻨﺎ .ﻭﺍﻟﺮﺳﻮﻝ ﰲ ﺍﻟﻠﻐﺔ½ :ﻓﻌـﻮﻝ¼ ﲟﻌﲎ ½ﺍﳌﻔﻌﻮﻝ¼ ﺃﻱ½ :ﻓﺮﺳﺘﺎﺩﻩ ﺷﺪﻩ¼ ،ﻭﰱ ﺍﻻﺻﻄﻼﺡ :ﻫـﻮ ﻣـﺬﻛﹼﺮ ﺑﻌﺜـﻪ ﺍﷲ ﺗﻌـﺎﱃ ﺇﱃ ﺍﳋﻠـﻖ ﻟﺘﺒﻠﻴـﻎ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻌﻪ ﻛﺘﺎﺏ ﻣﺘﺠﺪﺩ ،ﻭﺍﻟﻨﺒِﻲ ﻣﻦ ﺃﻭﺣﻲ ﺇﻟﻴﻪ ﺳﻮﺍﺀ ﻧﺰﻝ ﻋﻠﻴﻪ ﺍﻟﻜﺘﺎﺏ ﺃﻭ ﻟﹶﻢ ﻳﻨـﺰﻝ.
) (١ﻗﻮﻟﻪ] :ﳏﻤﺪ[ ﺑﺎﳉﺮ ﻋﻠﻰ ﺃﻧﻪ ﺑﺪﻝ ﺃﻭ ﻋﻄﻒ ﺑﻴـﺎﻥ ،ﻭﺑـﺎﻟﺮﻓﻊ ﻋﻠـﻰ ﺃﻧـﻪ ﺧـﱪ ﻣﺒﺘـﺪﺃ ﳏـﺬﻭﻑ ﺃﻱ :ﻫـﻮ
ﳏﻤﺪ ،ﻭﺑﺎﻟﻨﺼﺐ ﻋﻠﻰ ﺃﻧﻪ ﻣﻔﻌﻮﻝ ﻟﻔﻌﻞ ﳏﺬﻭﻑ ﺃﻋﲏ ½ﺃﻋﲏ¼ ،ﻭﻫﻮ ﰲ ﺍﻟﻠﻐﺔ :ﺍﻟﺒﻠﻴﻎ ﰲ ﻛﻮﻧﻪ ﳏﻤﻮﺩﺍﹰ، ﻭﰲ ﺍﻻﺻﻄﻼﺡ :ﻋﻠﻢ ﻟﺮﺳﻮﻝ ﺍﷲ ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﺑـﻦ ﺍﳍﺎﺷـﻢ ﺑـﻦ ﻋﺒـﺪ ﺍﳌﻨـﺎﻑ ﺍﻟﻘﺮﻳـﺸﻲ ﺍﻷﺑﻄﺤﻲ ﺍﳌﻀﺮﻱ ﺍﳌﻜﻲ ﺍﳌﺪﱐ ﻗﺎﻣﺖ ﺷﺮﻳﻌﺘﻪ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻡ.
) (٢ﻗﻮﻟﻪ] :ﻭﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﺃﲨﻌﲔ[ ﺃﻱ :ﺇﻓﺎﺿﺔ ﺍﳋﲑ ﻣﻦ ﺍﻟﺮﺏ ﺍﳌﻌﺒﻮﺩ ﻧﺎﺯﻟﺔ ﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﺃﲨﻌـﲔ،
ﻭﺇﻧﻤﺎ ﺫﻛﺮ ﺍﻵﻝ ﰲ ﺍﻟﺼﻼﺓ؛ ﻷﻧﻪ ﺃﻳﻀﺎﹰ ﺛﺎﺑﺖ ﺑﺎﻟﻨﻘﻞ ﻭﺍﻟﻌﻘﻞ ،ﺃﻣﺎ ﺍﻟﻨﻘﻞ ﻓﻠﻘﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ½ :ﻻ ﺗﺼﻠﹼﻮﺍ ﻋﻠﻲ ﺍﻟﺼﻠﻮﺓ ﺍﻟﺒﺘﺮﺍﺀ ﻗﺎﻟﻮﺍ :ﻭﻣﺎ ﺍﻟﺼﻠﻮﺓ ﺍﻟﺒﺘﺮﺍﺀ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؟ ﻗﺎﻝ :ﺗﻘﻮﻟﻮﻥ ﺍﻟﻠﻬﻢ ﺻﻞﹼ ﻋﻠـﻰ ﳏﻤـﺪ ﻭﲤﺴﻜﻮﻥ ﺑﻞ ﻗﻮﻟﻮﺍ :ﺍﻟﻠﻬﻢ ﺻﻞﹼ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻝ ﳏﻤﺪ¼" ،ﻁ" .ﻭﺃﻣـﺎ ﺍﻟﻌﻘـﻞ ﻓﻠﻜـﻮﻥ ﺭﺳـﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﰲ ﻏﺎﻳﺔ ﺍﻟﻜﻤﺎﻝ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻴﻨﺎ ،ﻓﻼ ﺑﺪ ﻣﻦ ﻭﺍﺳﻄﺔ ﻭﻫﻢ ﺍﻵﻝ ﻭﺍﻷﺻـﺤﺎﺏ ﺍﻟﹼﺬﻳﻦ ﻓﺎﺿﻮﺍ ﻣﻨﻪ ﲝﻆﹼ ﺟﺴﻴﻢ؛ ﻷﻧﻬﻢ ﺃﻗﺮﺏ ﺇﻟﻴﻪ ﻣﻨﺎ ،ﺛﹸﻢ ﺍﻵﻝ ﺃﺻـﻠﻪ½ :ﺃﻭﻝ¼ ﻋﻠـﻰ ﻭﺯﻥ ½ﻓﻌـﻞ¼ ﻓﺄﺑـﺪﻟﺖ ﺍﻟﻮﺍﻭ ﺃﻟﻔﺎﹰ ﻭﻗﻴﻞ½ :ﺃﻫﻞ¼ ﺑﺪﻟﻴﻞ ﺗﺼﻐﲑﻩ ﻋﻠﻰ ½ﺃﻫﻴﻞ¼ ﻓﺄﺑﺪﻟﺖ ﺍﳍﺎﺀ ﳘﺰﺓ ﻭﺍﳍﻤﺰﺓ ﺃﻟﻔﺎﹰ ،ﻭﺁﻝ ﺍﻟﺮﺟﻞ :ﺫﺭﻳﺘﻪ ﻭﺃﻫﻞ ﺑﻴﺘﻪ ،ﻭﳚﻲﺀ ﲟﻌﲎ ﺍﻟﻘﻮﻡ ﻭﺍﻟﻨﻔﺲ ﻛﻤﺎ ﻳﻘﺎﻝ½ :ﺁﻝ ﻓﺮﻋﻮﻥ¼ ﻭ½ﺁﻝ ﻣﻮﺳﻰ ﻭﻫﺎﺭﻭﻥ¼ ،ﻭﺁﻝ ﺍﻟﻨﺒِﻲ ﻫﻢ ﺍﻟﹼﺬﻳﻦ ﳛﺮﻡ ﻋﻠﻴﻬﻢ ﺍﻟﺼﺪﻗﺔ ﻭﻫﻢ ﺑﻨﻮﻫﺎﺷﻢ ،ﻭﻗﻴﻞ :ﺁﻝ ﺍﻟﻨﺒِﻲ ﻣﺘﺒﻌـﻮﻩ ﰲ ﺍﻟﺘﻘـﻮﻯ ﻛﻤـﺎ ﻗـﺎﻝ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ½ :ﺁﻝ ﳏﻤﺪ ﻛﻞﹼ ﺗﻘﻲ" ،¼ﻙ" .ﻭﻋﻠﻰ ﻫﺬﺍ ﻳﻜـﻮﻥ ﺍﻷﺻـﺤﺎﺏ ﺩﺍﺧﻠـﲔ ﰲ ﺍﻵﻝ ﻓﻴﻜـﻮﻥ ﺫﻛـﺮﻫﻢ ﺑﻌﺪﻩ ﲣﺼﻴﺼﺎﹰ ﺑﻌﺪ ﺍﻟﺘﻌﻤﻴﻢ ،ﻭﺍﻷﺻﺤﺎﺏ ﲨﻊ ½ﺻﺤﺐ¼ ﺃﻭ ½ﺻﺤِﺐ¼ ﺃﻭ ½ﺻﺎﺣﺐ¼ ،ﻭﻫﻮ ﻣـﻦ ﺷـﺮﻑ ﺑﺼﺤﺒﺔ ﺍﻟﻨﺒِﻲ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻣﻊ ﺍﻹﳝﺎﻥ ﻭﻟﻮ ﺳﺎﻋﺔ ﻭﻣﺎﺕ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ،ﻓـﺈﻥ ﻗﻠـﺖ :ﻻ ﻳـﺼﺢ ﺃﻥ ﻳﻜﻮﻥ ﺍﻷﺻﺤﺎﺏ ﲨﻊ ½ﺻﺎﺣﺐ¼؛ ﻷﻥﹼ ½ﻓﺎﻋﻞ¼ ﻻ ﳚﻤﻊ ﻋﻠﻰ ½ﺃﻓﻌﺎﻝ¼ ،ﻗﻠﻨـﺎ :ﺍﻟﻔﺎﻋـﻞ ﻧﻮﻋـﺎﻥ :ﻭﺻـﻔﻲ
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ﻭﺍﲰﻲ ،ﻓﺎﻷﻭﻝ ﻻ ﳚﻤﻊ ﻭﺍﻟﺜﺎﱐ ﳚﻤﻊ ﻛـ½ﺃﻧـﺼﺎﺭ¼ ﲨـﻊ ½ﻧﺎﺻـﺮ¼ ،ﻭﺃﲨﻌـﲔ ﺗﺄﻛﻴـﺪ ،ﻭﰲ ﺫﻛـﺮ ﺍﻵﻝ ﻭﺍﻷﺻﺤﺎﺏ ﲨﻴﻌﺎﹰ ﺭﺩ ﻋﻠﻰ ﺍﻟﺮﻭﺍﻓﺾ ﻭﺍﳋﻮﺍﺭﺝ ،ﰲ ﺍﻷﻭﻝ ﻋﻠﻰ ﺍﻟﺜـﺎﱐ؛ ﻷـﻢ ﻛـﺎﻧﻮﺍ ﻣﻌﺎﻧـﺪﻳﻦ ﺑـﺎﻵﻝ، ﻭﰲ ﺍﻟﺜﺎﱐ ﻋﻠﻰ ﺍﻷﻭﻝ؛ ﻷﻢ ﺧﺼﻮﺍ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﺑﺎﻟـﺼﻼﺓ ﺩﻭﻥ ﺑﻌـﺾ ﺁﺧـﺮ ﻟﻐﻠـﻮﻫﻢ ﰲ ﳏﺒـﺔ ﺍﻵﻝ، ﻭﻟﺬﺍ ﺟﺎﺀ ﺑﺎﻟﺘﺄﻛﻴﺪ" ،ﻩ".
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kﺑﻌﺪ :ﻓﻬﺬﺍ ﳐﺘﺼﺮ ﻣﻀﺒﻮﻁ ﰲ ﺍﻟﻨﺤﻮ ﲨﻌﺖ ﻓﻴﻪ ﻣﻬﻤﺎﺕ ﺍﻟﻨﺤﻮ l ﺃﻣﺎ )(٢
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ﺃﻱ :ﺍﳌﺨﺘﺼﺮ ،ﺻﻔﺔ ﺛﺎﻟﺜﺔ ﻟﻠﻜﺘﺎﺏ.
ﻋﻠﻰ ﺗﺮﺗﻴﺐ ﺍﻟﻜﺎﻓﻴﺔ ﻣﺒﻮﺑﺎﹰ............................................ )(٦
) (١ﻗﻮﻟﻪ] :ﺃﻣﺎ ﺑﻌﺪ[ ﻛﻠﻤﺔ ½ﺃﻣﺎ¼ ﻣﺘﻀﻤﻨﺔ ﳌﻌﲎ ﺍﻟﺸﺮﻁ ﺃﻱ :ﻣﻬﻤﺎ ﻳﻜﻦ ﻣﻦ ﺷـﻲﺀ ﺑﻌـﺪ ﺍﻟﺒـﺴﻤﻠﺔ ﻭﺍﳊﻤﺪﻟـﺔ
ﻭﺍﻟﺼﻼﺓ ﻓﻬﺬﺍ ...ﺇﱁ ،ﺃﺳﻘﻂ ﺍﳉﻤﻠﺔ ﺍﻟﺸﺮﻃﻴﺔ ﻭﻧﺎﺑﺖ ﻣﻨﺎﺑﻬﺎ ½ﺃﻣﺎ¼ ،ﻓﻠﺘﻀﻤﻨﻬﺎ ﻣﻌﲎ ﺍﻟﺸﺮﻁ ﻟﺰﻣﻬـﺎ ﺍﻟﻔـﺎﺀ ﻭﻟﺘﻀﻤﻨﻬﺎ ﻣﻌﲎ ﺍﻻﺑﺘﺪﺍﺀ ﻟﹶﻢ ﻳﻼﺣﻘﻬﺎ ﺍﻟﻔﻌـﻞ ،ﻭﻗـﺪ ﺗـﺴﺘﻌﻤﻞ ﰲ ﺍﻟﻜـﻼﻡ ﻟﺘﻔـﺼﻴﻞ ﺍﻹﲨـﺎﻝ ﻭﻫـﻲ ﺍﻷﻛﺜـﺮ ﻛﻘﻮﻟﻚ½ :ﺟﺎﺀﱐ ﺍﻟﻘﻮﻡ ﺃﻣﺎ ﺯﻳﺪ ﻓﺄﻛﺮﻣﺘﻪ ﻭﺃﻣﺎ ﻋﻤﺮﻭ ﻓﺄﻫﻨﺘﻪ ﻭﺃﻣﺎ ﺑـﺸﺮ ﻓﺄﻋﺮﺿـﺖ ﻋﻨـﻪ¼ ،ﻭﻗـﺪ ﺗـﺴﺘﻌﻤﻞ ﻟﻼﺳﺘﻴﻨﺎﻑ ﻣﻦ ﻏﲑ ﺳﺒﻖ ﺍﻹﲨﺎﻝ ﻛــ½ﺃﻣـﺎ¼ ﺍﳌـﺬﻛﻮﺭﺓ ﰲ ﺃﻭﺍﺋـﻞ ﺍﻟﻜﺘـﺐ ،ﺛﹸـﻢ ﺍﺧﺘﻠـﻒ ﰲ ﺃﺻـﻠﻬﺎ ﻓﻌﻨـﺪ ﺍﳋﻠﻴﻞ ﺃﺻﻠﻬﺎ ½ﻣﻬﻤﺎ¼ ﺃﺑﺪﻟﺖ ﺍﳍﺎﺀ ﳘﺰﺓ ﻟﻘﺮﺏ ﺍﳌﺨـﺮﺝ ﺛﹸـﻢ ﻗـﺪﻣﺖ ﺍﳍﻤـﺰﺓ ﻋﻠـﻰ ﺍﳌـﻴﻤﲔ ﻻﻗﺘـﻀﺎﺋﻬﺎ ﺍﻟﺼﺪﺍﺭﺓ ﻭﺣﺮﻛﺖ ﻟﺘﻌﺬﹼﺭ ﺍﻻﺑﺘﺪﺍﺀ ﺑﺎﻟﺴﺎﻛﻦ ،ﻭﺃﺩﻏﻤﺖ ﺍﳌﻴﻢ ﰲ ﺍﳌﻴﻢ ﻓـﺼﺎﺭﺕ ½ﺃﻣـﺎ¼ ﻛـﺼﲑﻭﺭﺓ ﺍﻟﻄـﲔ ﺧﺰﻓﺎﹰ ،ﻭﻋﻨﺪ ﺳﻴﺒﻮﻳﻪ ﻫﻲ ﻛﻠﻤﺔ ﺑﺮﺃﺳﻬﺎ؛ ﻷﺎ ﺣﺮﻑ ﻭﺍﻷﺻﻞ ﰲ ﺍﳊﺮﻭﻑ ﻋﺪﻡ ﺍﻟﺘﺼﺮﻑ ،ﻭﻋﻨـﺪ ﺍﻟـﺒﻌﺾ ﺃﺻﻠﻬﺎ ½ﺇﻥ¼ ﺯﻳﺪﺕ ﺑﻌﺪﻫﺎ ½ﻣﺎ¼ ﻛﻤﺎ ﻳـﺰﺍﺩ ﺑﻌـﺪ ﺳـﺎﺋﺮ ﺃﺩﻭﺍﺕ ﺍﻟـﺸﺮﻁ ﻭﺃﺩﻏﻤـﺖ ﺍﻟﻨـﻮﻥ ﰲ ﺍﳌـﻴﻢ ﻟﻘـﺮﺏ ﺍﳌﺨﺮﺝ ﺛﹸﻢ ﺃﺑﺪﻟﺖ ﻛﺴﺮﺓ ﺍﳍﻤﺰﺓ ﻓﺘﺤﺔ ﻟﺌﻼﹼ ﺗﻠﺘﺒﺲ ﺑﻜﻠﻤﺔ ½ﺇﻣﺎ¼ ﻟﻠﺘﺮﺩﻳﺪ ﻓﺼﺎﺭﺕ ½ﺃﻣـﺎ¼ ،ﻭﻗﻴـﻞ :ﺃﺻـﻠﻬﺎ ½ﻣﺎﻣﺎ¼ ﻓﺄﺑﺪﻟﺖ ﺍﻷﻟﻒ ﳘﺰﺓ ﻟﻜﺮﺍﻫﺔ ﺗﻮﺍﱄ ﺍﳌﻴﻤﲔ ﺛﹸﻢ ﻗﺪﻣﺖ ﺍﳍﻤـﺰﺓ ﻭﺃﺩﻏﻤـﺖ ﺍﳌـﻴﻢ ﰲ ﺍﳌـﻴﻢ ،ﻓـﺼﺎﺭ ½ﺃﻣﺎ¼ ،ﻭ½ﺑﻌﺪ¼ ﻣﻦ ﺍﻟﻈﺮﻭﻑ ﺍﻟﺰﻣﺎﻧﻴﺔ ﺍﳌﻨﻘﻄﻌﺔ ﻋﻦ ﺍﻹﺿﺎﻓﺔ ﺍﳌﺒﻨﻴﺔ ﻋﻠﻰ ﺍﻟﻀﻢ" ،ﻩ".
) (٢ﻗﻮﻟﻪ] :ﻓﻬﺬﺍ ﳐﺘﺼﺮ[ ﺃﻱ :ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﻟﹼﺬﻱ ﺻﻨﻔﻪ ﻛﺘﺎﺏ ﳐﺘﺼﺮ ...ﺇﱁ ﻋﻠﻰ ﺃﻥﹼ ﺍﳋﻄﺒﺔ ﺇﳊﺎﻗﻴﺔ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﺑﺘﺪﺍﺋﻴﺔ ﻓﺎﻹﺷﺎﺭﺓ ﺇﱃ ﻣﺎ ﺗﻘﺮﺭ ﰲ ﺍﻟﺬﻫﻦ ﻓﻼ ﻳﻘﺎﻝ :ﺇﻥﹼ ﺍﺳﺘﻌﻤﺎﻝ ½ﻫﺬﺍ¼ ﻫﻬﻨﺎ ﻟﻴﺲ ﰲ ﳏﻠﹼﻪ ﺇﺫ ﺍﻟﺸﺮﻁ ﰲ ﺍﺳﺘﻌﻤﺎﻟﻪ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺍﶈﺴﻮﺱ ﻭﺍﻟﻜﺘﺎﺏ ﻫﻬﻨﺎ ﻟﻴﺲ ﲟﺤﺴﻮﺱ؛ ﻷﻧـﺎ ﻧﻘـﻮﻝ :ﺇﻥﹼ ﺍﶈـﺴﻮﺱ ﻋﻠـﻰ ﻧﻮﻋﲔ :ﺣﻘﻴﻘﻲ ﻭﺣﻜﻤﻲ ،ﻭﺍﻟﻜﺘﺎﺏ ﻫﻬﻨﺎ ﻭﺇﻥ ﻟﹶﻢ ﻳﻜﻦ ﳏﺴﻮﺳﺎﹰ ﺣﻘﻴﻘﺔ ﻟﻜﻨﻪ ﳏﺴﻮﺱ ﺣﻜﻤﺎﹰ" ،ﻩ".
) (٣ﻗﻮﻟﻪ] :ﻣﻀﺒﻮﻁ[ ﺻﻔﺔ ﺛﺎﻧﻴﺔ ﺃﻱ :ﻫﺬﺍ ﻛﺘﺎﺏ ﳐﺘﺼﺮ ﳏﻔﻮﻅ ﻋﻦ ﺍﳊﺸﻮ ﻭﺍﻟﺘﻄﻮﻳﻞ ﻭﻋﻤﺎ ﻻ ﻳﻠﻴﻖ. ) (٤ﻗﻮﻟﻪ] :ﰱ ﺍﻟﻨﺤﻮ[ ﺃﻱ :ﰲ ﻋﻠﻢ ﺍﻟﻨﺤﻮ ،ﻭﻫﺬﺍ ﻇﺮﻑ ﻟﻘﻮﻟﻪ½ :ﳐﺘﺼﺮ¼.
) (٥ﻗﻮﻟﻪ] :ﻣﻬﻤﺎﺕ ﺍﻟﻨﺤﻮ[ ﺃﻱ :ﻣﻘﺎﺻﺪﻩ ،ﻭﻫﻮ ﻣﻔﻌﻮﻝ ﺑﻪ ﻟـ½ﲨﻌﺖ¼ ،ﻭﺍﻟﻨﺼﺐ ﻓﻴﻪ ﺗﺎﺑﻊ ﻟﻠﺠﺮ ﻛﻤـﺎ ﰲ ½ﻣـﺴﻠﻤﺎﺕ¼، ﻭﺇﻧﻤﺎ ﱂ ﻳﻘﻞ½ :ﻣﻬﻤﺎﺗﻪ¼ ﻣﻊ ﺃﻧﻪ ﺃﺧﺼﺮ؛ ﻷﻥﹼ ﰲ ﺇﻗﺎﻣﺔ ﺍﳌﻈﻬﺮ ﻣﻘﺎﻡ ﺍﳌﻀﻤﺮ ﺯﻳﺎﺩﺓ ﺍﻟﺘﻤﻜﹼﻦ ﰲ ﺍﻟﺬﻫﻦ.
) (٦ﻗﻮﻟـﻪ] :ﻋﻠــﻰ ﺗﺮﺗﻴــﺐ ﺍﻟﻜﺎﻓﻴــﺔ[ ﻛﻠﻤــﺔ ½ﻋﻠــﻰ¼ ﲟﻌـﲎ ﺍﻟﺒــﺎﺀ؛ ﻷﻥﹼ ﺍﳌﻌــﲎ ﻫﻬﻨــﺎ ﻋﻠــﻰ ﺍﻹﻟــﺼﺎﻕ ﻻ ﻋﻠــﻰ
i
ﺍﻻﺳــﺘﻌﻼﺀ،ﻭﻫــﻲ ﻣــﻊ ﳎﺮﻭﺭﻫــﺎ ﻇــﺮﻑ ﻟﻐــﻮ ﻟــ½ﲨﻌــﺖ¼ ،ﻭﺍﻟﺘﺮﺗﻴــﺐ ﰲ ﺍﻟﻠﻐــﺔ½ :ﺳــﺎﺧﱳ ﺷــﺊ¼ ،ﻭﰲ ﺍﻻﺻﻄﻼﺡ :ﺟﻌﻞ ﻛﻞﹼ ﺷﺊ ﰲ ﻣﺮﺗﺒﺘﻪ ،ﻭﻗﻴﻞ :ﺟﻌﻞ ﺍﻷﺷـﻴﺎﺀ ﺍﳌﺘﻌـﺪﺩﺓ ﲝﻴـﺚ ﻳﻄﻠـﻖ ﻋﻠﻴﻬـﺎ ﺍﺳـﻢ ﻭﺍﺣـﺪ
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Å
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kﻭﻣﻔﺼﻼﹰ ﺑﻌﺒﺎﺭﺓ ﻭﺍﺿﺤﺔ ﻣﻊ ﺇﻳﺮﺍﺩ ﺍﻷﻣﺜﻠﺔ ﰲ ﲨﻴﻊ ﻣﺴﺎﺋﻠﻬﺎ l......... )(١
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ﻭﻳﻌﺘﱪ ﰲ ﻣﻔﻬﻮﻣﻬﺎ ﺍﻟﻨﺴﺒﺔ ﺑﺎﻟﺘﻘﺪﱘ ﻭﺍﻟﺘـﺄﺧﲑ ،ﻭﺍﻟﻜﺎﻓﻴـﺔ :ﺍﺳـﻢ ﻛﺘـﺎﺏ ﻟﻠـﺸﻴﺦ ﺍﺑـﻦ ﺍﳊﺎﺟـﺐ ﰲ ﺍﻟﻨﺤـﻮ ﻣﺸﺘﻤﻞ ﻋﻠﻰ ﺗﺮﺗﻴﺐ ﻳﻘﺘﻀﻴﻪ ﺍﻟﻄﺒﻊ ﺍﻟﺴﻠﻴﻢ ﻭﺍﻟﺬﻭﻕ ﺍﳌﺴﺘﻘﻴﻢ ،ﺭﺗﺐ ﻫﺬﺍ ﺍﳌﺨﺘﺼﺮ ﻋﻠـﻰ ﺗﺮﺗﻴـﺐ ﺍﻟﻜﺎﻓﻴـﺔ ﻟﻴﻜﻮﻥ ﻋﻤﺪﺓ ﰲ ﺍﻟﻘﻮﺍﻋﺪ ،ﻭﺃﺳﻨﺪﻫﺎ ﺇﻟﻴﻬـﺎ ﻟﻴﻘـﻊ ﻋﻈﻴﻤـﺎﹰ ﰲ ﺍﻷﺫﻫـﺎﻥ؛ ﻷﻥﹼ ﺇﺳـﻨﺎﺩ ﺍﻟـﺸﻲﺀ ﺇﱃ ﺃﻣـﺮ ﻋﻈـﻴﻢ ﻳﻮﺟﺐ ﻋﻈﻤﺔ ﺫﻟﻚ ﺍﻟﺸﺊ ﻛﻤﺎ ﻳﻘﺎﻝ ﻟﻠﻜﻌﺒﺔ½ :ﻫﺬﺍ ﺑﻴﺖ ﺍﷲ¼ ﻣﻊ ﺃﻧﻪ ﻻ ﺑﻴﺖ ﻟﻪ ﻭﺇﻧﻤﺎ ﻧـﺴﺒﺘﻬﺎ ﺇﻟﻴـﻪ ﺗﻌـﺎﱃ ﻟﻠﺘﻌﻈﻴﻢ ،ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﺘﺮﺗﻴﺐ ﺍﳌﺬﻛﻮﺭ ﺗﺮﺗﻴﺐ ﺍﻷﻗﺴﺎﻡ ﻭﺍﻷﲝﺎﺙ ﺍﻟﻜﻠﻴﺔ ﻻ ﺗﺮﺗﻴﺐ ﺍﳌﺴﺎﺋﻞ ﺍﳉﺰﺋﻴﺔ" ،ﻩ".
) (١ﻗﻮﻟﻪ] :ﻣﺒﻮﺑﺎﹰ ﻣﻔﺼﻼﹰ[ ﺑﻜﺴﺮ ﺍﻟﻮﺍﻭ ﻭﺍﻟﺼﺎﺩ ﺣﺎﻻﻥ ﻣﻦ ﻓﺎﻋﻞ ﰲ ½ﲨﻌﺖ¼ ﻓﻴﻜﻮﻥ ﺍﳌﻌﲎ½ :ﲨـﻊ ﻛـﺮﺩﻡ ﻣﻬﻤـﺎﺕ ﳓــﻮ ﺭﺍ ﺩﺭﺍﻥ ﺣﺎﻟﺘﻴﻜـﻪ ﺑــﺎﺏ ﺑـﺎﺏ ﻛﻨﻨــﺪﻩ ﻭﻓــﺼﻞ ﻓـﺼﻞ ﻛﻨﻨــﺪﻩ ﺑـﻮﺩﻡ ﻣــﻦ ﺁﻥ ﻣﻬﻤــﺎﺕ ﺭﺍ¼، ﻭﺑﻔﺘﺤﻬﻤﺎ ﺣﺎﻻﻥ ﻣﻦ ﺿﻤﲑ ﰲ ½ﻓﻴﻪ¼ ﻓﻴﻜﻮﻥ ﺍﳌﻌﲎ½ :ﲨﻊ ﻛﺮﺩﻡ ﻣﻦ ﻣﻬﻤـﺎﺕ ﳓـﻮ ﺭﺍ ﺩﺭﻳـﻦ ﳐﺘـﺼﺮ ﺩﺭﺍﻥ ﺣﺎﻟﺘﻴﻜﻪ ﺁﻥ ﻣﻬﻤﺎﺕ ﺑﺎﺏ ﺑﺎﺏ ﻭﻓﺼﻞ ﻓﺼﻞ ﻛﺮﺩﻩ ﺷﺪﻩ ﺑﻮﺩ¼" ،ﻩ".
) (٢ﻗﻮﻟﻪ] :ﺑﻌﺒﺎﺭﺓ ﻭﺍﺿﺤﺔ[ ﻣﺘﻌﻠﹼﻖ ﺑﻘﻮﻟﻪ½ :ﲨﻌﺖ¼ ،ﻭﺻﺮﺡ ﺑﻪ ﻟـﺪﻓﻊ ﻭﻫـﻢ ﻓﺈﻧـﻪ ﻟﹶﻤـﺎ ﻗـﺎﻝ½ :ﻋﻠـﻰ ﺗﺮﺗﻴـﺐ
ﺍﻟﻜﺎﻓﻴﺔ¼ ﺗﻮﻫﻢ ﺃﻥﹼ ﻋﺒﺎﺭﺗﻪ ﺃﻳﻀﺎﹰ ﺗﻜﻮﻥ ﻛﺬﻟﻚ ،ﻓﺪﻓﻌﻪ ﺑﻘﻮﻟﻪ½ :ﺑﻌﺒﺎﺭﺓ ﻭﺍﺿﺤﺔ¼ ،ﻭﺍﻟﻌﺒﺎﺭﺓ ﰲ ﺍﻟﻠﻐﺔ :ﺗﻔـﺴﲑ ﺍﻟﺮﺅﻳﺎ ﻳﻘﺎﻝ½ :ﻋﺒﺮﺗﻬﺎ ﻋﺒﺎﺭﺓ¼ ﺃﻱ :ﻓﺴﺮﺗﻬﺎ ،ﻭﻳﺴﻤﻰ ﺍﻷﻟﻔﺎﻅ ﺍﻟﺪﺍﻟﹼﺔ ﻋﻠﻰ ﺍﳌﻌـﺎﱐ ﻋﺒـﺎﺭﺍﺕ؛ ﻷﻧﻬـﺎ ﺗﻔـﺴﲑ ﻋﻤﺎ ﰲ ﺍﻟﻀﻤﲑ ﺍﻟﹼﺬﻱ ﻫﻮ ﻣﺴﺘﻮﺭ ﻛﻤﺎ ﺃﻥﹼ ﺍﳌﻌﺒﺮ ﻣﻔﺴﺮ ﻣﺎ ﻫﻮ ﻣﺴﺘﻮﺭ ﻣﻦ ﻋﺎﻗﺒﺔ ﺍﻟﺮﺅﻳﺎ ،ﻭ½ﻭﺍﺿﺤﺔ¼ ﺻﻔﺔ ½ﻋﺒﺎﺭﺓ¼ ﺃﻱ :ﻻﺑﻌﺒﺎﺭﺓ ﻣﻌﻘﹼﺪﺓ ﻻ ﻳﻔﻬﻢ ﻣﻨﻬﺎ ﺍﳌﻌﲎ ﺇﻻﹼ ﺑﺼﻌﻮﺑﺔ" ،ﻱ".
) (٣ﻗﻮﻟﻪ] :ﻣﻊ ﺇﻳﺮﺍﺩ ﺍﻷﻣﺜﻠﺔ[ ﺍﻟﻈﺮﻑ ﻣﻊ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﻣﺘﻌﻠﹼﻖ ﺑﻘﻮﻟﻪ ½ﻭﺍﺿﺤﺔ¼ ،ﺃﻭ ﺻﻔﺔ ﻋﺒﺎﺭﺓ ﺃﻳﻀﺎﹰ ﺗﻘﺪﻳﺮﻩ:
ﺑﻌﺒﺎﺭﺓ ﻭﺍﺿﺤﺔ ﻛﺎﺋﻨـﺔ ﻣـﻊ ﺇﻳـﺮﺍﺩ ...ﺇﱁ ،ﻭﺇﺿـﺎﻓﺔ ½ﺇﻳـﺮﺍﺩ¼ ﺇﱃ ½ﺍﻷﻣﺜﻠـﺔ¼ ﻣـﻦ ﻗﺒﻴـﻞ ﺇﺿـﺎﻓﺔ ﺍﳌـﺼﺪﺭ ﺇﱃ ﺍﳌﻔﻌﻮﻝ ،ﻭﺍﻷﻣﺜﻠﺔ ﲨﻊ ﺍﳌﺜﺎﻝ ﻛﺎﻷﳝﺔ ﲨﻊ ﺍﻹﻣﺎﻡ ،ﻭﺍﳌﺜﺎﻝ :ﻣﺎ ﻳﺬﻛﺮ ﻹﻳﻀﺎﺡ ﺍﻟﻘﺎﻋﺪﺓ ،ﻭﺍﻟﺸﺎﻫﺪ :ﻣﺎ ﻳﺬﻛﺮ ﻹﺛﺒﺎﺎ ،ﻓﻬﻮ ﺃﺧﺺ ﻣﻦ ﺍﳌﺜﺎﻝ؛ ﻷﻥﹼ ﻛﻞﹼ ﻣﺎﻳﺼﻠﺢ ﺃﻥ ﻳﻜﻮﻥ ﺷﺎﻫﺪﺍﹰ ﻳﺼﻠﺢ ﺃﻥ ﻳﻜﻮﻥ ﻣﺜﺎﻻﹰ ﻣﻦ ﻏﲑ ﻋﻜﺲ؛ ﻷﻥﹼ ﺍﻹﺛﺒﺎﺕ ﻻ ﻳﺘﻴﺴﺮ ﺑﻜﻞﹼ ﻛﻼﻡ ﺑﻞ ﻻ ﺑﺪ ﻟﻪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﺘﻨـﺰﻳﻞ ﺃﻭ ﺍﳊﺪﻳﺚ ﺃﻭ ﻣﻦ ﻛﻼﻡ ﻣﻦ ﻳﻮﺛﻖ ﺑﻌﺮﺑﻴﺘﻪ ﲞﻼﻑ ﺍﻹﻳﻀﺎﺡ؛ ﻓﺈﻧﻪ ﻻ ﳛﺘﺎﺝ ﺇﱃ ﺫﺍﻟﻚ" ،ﻱ".
) (٤ﻗﻮﻟﻪ] :ﰲ ﲨﻴﻊ ﻣﺴﺎﺋﻠﻬﺎ[ ﺃﻱ :ﻣﺴﺎﺋﻞ ﺍﳌﺨﺘﺼﺮ ،ﻭﺗﺄﻧﻴﺚ ﺍﻟﻀﻤﲑ ﻣﻊ ﺃﻥﹼ ﺍﳌﺨﺘﺼﺮ ﻣﺬﻛﹼﺮ ﺑﺎﻋﺘﺒﺎﺭ ﺗﺄﻭﻳﻠﻪ
i
ﺑﺎﻟﺮﺳﺎﻟﺔ ،ﻭﻛﻠﻤﺔ ½ﰲ¼ ﲟﻌﲏ ﺍﻟﻼﻡ ﺃﻱ :ﳉﻤﻴﻊ ﻣﺴﺎﺋﻠﻬﺎ ،ﻭﺍﳌﺴﺎﺋﻞ :ﲨﻊ ½ﻣﺴﻠﺔ¼ ﺃﺻﻠﻪ½ :ﻣﺴﺌﻠﺔ¼ ﺑﺴﻜﻮﻥ ﺍﻟﺴﲔ ﻭﻓﺘﺢ ﺍﳍﻤﺰﺓ ،ﻓﺨﻔﹼﻒ ﻓﻴﻪ ﺑﻨﻘﻞ ﺣﺮﻛﺔ ﺍﳍﻤﺰﺓ ﺇﱃ ﺍﻟﺴﲔ ﻭﺣﺬﻑ ﺍﳍﻤﺰﺓ ﺟﻮﺍﺯﺍﹰ ،ﻛﻤﺎ ﺃﻥﹼ ﺍﳌﻼﺋﻜﺔ ﲨﻊ ½ﻣﻠﹶﻚ¼ ﺃﺻﻠﻪ½ :ﻣﻠﹾﺄﻙ¼ ﻣﻦ ﺍﻷﻟﻮﻛﺔ ﻭﻫﻲ ﺍﻟﺮﺳﺎﻟﺔ ،ﻭﻫﻲ ﰲ ﺍﻟﻠﻐﺔ½ :ﺟﺎﺋ ﺳﻮﺍﻝ ﻭﻭﻗﺖ
j
Å
٨
kﻣﻦ ﻏﲑ ﺗﻌﺮﺽ ﻟﻸﺩﻟﹼﺔ ﻭﺍﻟﻌﻠﻞ ﻟﺌﻼﹼ ﻳﺸﻮﺵ ﺫﻫﻦ ﺍﳌﺒﺘﺪﻱ ﻋﻦ ﻓﻬﻢl )( ١
ﺍﳌﺴﺎﺋﻞ ﻭﲰﻴﺘﻪ ﺑـ"ﻫﺪﺍﻳﺔ ﺍﻟﻨﺤﻮ" .................................... )(٢
)(٣
ﺳﻮﺍﻝ¼ ،ﻭﰲ ﺍﻻﺻﻄﻼﺡ :ﺇﺳﻨﺎﺩ ﺍﻷﻣﺮ ﺇﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻭ ﺇﱃ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺃﻭ ﺇﱃ ﺭﺃﻱ ﺍﺘﻬﺪﻳﻦ ﻋﻠﻰ ﺍﻻﻧﻔﺮﺍﺩ ﺃﻭ ﺑﻄﺮﻳﻖ ﺍﻹﲨﺎﻉ ،ﻭﺍﳌﺮﺍﺩ ﺑﺎﳌﺴﺎﺋﻞ ﻫﻬﻨﺎ ﺍﻟﻘﻮﺍﻋﺪ ،ﻭﺍﺩﻋـﺎﺀ ﺇﻳـﺮﺍﺩ ﺍﻷﻣﺜﻠـﺔ ﰲ ﺍﳉﻤﻴﻊ ﳏﻤﻮﻝ ﻋﻠﻰ ﺍﻷﻛﺜﺮ؛ ﻷﻧﻪ ﻟﹶﻢ ﻳﻮﺭﺩ ﺃﻣﺜﻠﺔ ﺑﻌﺾ ﺍﳌﺴﺎﺋﻞ ﻭﻟﻸﻛﺜﺮ ﺣﻜﻢ ﺍﻟﻜﻞﹼ" ،ﻱ ،ﻩ".
) (١ﻗﻮﻟﻪ] :ﻣﻦ ﻏﲑ ﺗﻌﺮﺽ ﻟﻸﺩﻟﹼﺔ ﻭﺍﻟﻌﻠﻞ[ ﻣﺘﻌﻠﹼﻖ ﺑـ½ﺇﻳﺮﺍﺩ ﺍﻷﻣﺜﻠﺔ¼ ،ﻭﺍﻟﺘﻌﺮﺽ :ﺍﻹﻗﺪﺍﻡ ﻋﻠﻰ ﺍﻟﺸﻲﺀ ،ﺃﻱ :ﻣﻦ
ﻏﲑ ﺇﻗﺪﺍﻡ ﻟﻸﺩﻟﹼﺔ ﻭﺍﻟﻌﻠﻞ ،ﻭﺍﻷﺩﻟﹼﺔ :ﲨﻊ ﺩﻟﻴﻞ ﻛﺎﻷﺟﻨﺔ ﲨﻊ ﺟـﻨﲔ ،ﻭﺍﻟـﺪﻟﻴﻞ ﰲ ﺍﻟﻠﻐـﺔ½ :ﺭﺍﻩ ﳕﺎﺋﻴـﺪﻥ¼، ﻭﰲ ﺍﻻﺻﻄﻼﺡ :ﻣﺎ ﻳﻠﺰﻡ ﻣﻦ ﺍﻟﻌﻠﻢ ﺑﻪ ﺍﻟﻌﻠﻢ ﺑﺸﺊ ﺁﺧﺮ ،ﻭﺍﻟﻌﻠﻞ :ﲨﻊ ﻋﻠﹼﺔ ﻛﺎﳍﻤﻢ ﲨﻊ ﻫِﻤﺔ ،ﻭﺍﻟﻌﻠﹼـﺔ ﰲ ﺍﻟﻠﻐﺔ½ :ﺍﳌﺆﺛﹼﺮ¼ ،ﻭﰲ ﺍﻻﺻﻄﻼﺡ :ﻣﺎ ﻳﺘﻮﻗﹼﻒ ﻋﻠﻴﻪ ﻭﺟﻮﺩ ﺍﻟﺸﺊ ﺃﻱ ﺍﳌﻌﻠﻮﻝ ،ﻓﺈﻥ ﻗﻠﺖ :ﻗﺪ ﺗﻌﺮﺽ ﺍﳌﺺ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﻟﻸﺩﻟﹼﺔ ﰲ ﺑﻌﺾ ﺍﳌﻮﺍﺿﻊ ﻓﻜﻴﻒ ﻳﺴﺘﻘﻴﻢ ﻗﻮﻟﻪ :ﻣﻦ ﻏﲑ ﺗﻌﺮﺽ ...ﺇﱁ ،ﻗﻠﻨﺎ :ﻫـﺬﺍ ﺃﻳـﻀﺎﹰ ﳏﻤﻮﻝ ﻋﻠﻰ ﺍﻷﻛﺜﺮ" ،ﻩ ،ﻱ"
) (٢ﻗﻮﻟﻪ] :ﻟﺌﻼ ﻳﺸﻮﺵ ﺫﻫﻦ ﺍﳌﺒﺘﺪﻱ ﻋﻦ ﻓﻬﻢ ﺍﳌﺴﺎﺋﻞ[ ﺇﻥ ﻛﺎﻥ ½ﻳﺸﻮﺵ¼ ﺑﺼﻴﻐﺔ ﻣﺒﻨﻴﺔ ﻟﻠﻔﺎﻋﻞ ﻓﺎﻟـﻀﻤﲑ
ﺭﺍﺟﻊ ﺇﻣﺎ ﺇﱃ ﺍﳌﺨﺘﺼﺮ ﺃﻭ ﺇﱃ ﺗﻌﺮﺽ ﻟﻸﺩﻟﹼﺔ ،ﻭﻋﻠﻰ ﻛﻼ ﺍﻟﺘﻘﺪﻳﺮﻳﻦ ﻳﻜﻮﻥ ﺫﻫﻦ ﺍﳌﺒﺘـﺪﻱ ﻣﻨـﺼﻮﺑﺎﹰ ﻋﻠـﻰ ﺍﳌﻔﻌﻮﻟﻴﺔ ،ﻭﺇﻥ ﻛﺎﻥ ﺑﺼﻴﻐﺔ ﻣﺒﻨﻴﺔ ﻟﻠﻤﻔﻌﻮﻝ ﻓﻼ ﺿﻤﲑ ﻓﻴﻪ ﻭﻳﻜﻮﻥ ﺫﻫﻦ ﺍﳌﺒﺘﺪﻱ ﻣﺮﻓﻮﻋﺎﹰ ﻋﻠﻰ ﺃﻧﻪ ﻣﻔﻌﻮﻝ ﻣﺎ ﻟﹶﻢ ﻳﺴﻢ ﻓﺎﻋﻠﻪ ،ﺛﹸﻢ ﺍﻟﺘﺸﻮﻳﺶ ﰲ ﺍﻟﻠﻐﺔ½ :ﭘﺮﻳﺸﺎﻥ ﻛﺮﺩﻥ¼ ،ﻭﺍﻟﺬﻫﻦ ﰲ ﺍﻟﻠﻐـﺔ :ﺍﻟﻔﻬـﻢ ،ﻭﰲ ﺍﻻﺻـﻄﻼﺡ: ﻗﻮﺓ ﻣﻌﺪﺓ ﻻﻛﺘﺴﺎﺏ ﺍﻟﺘﺼﻮﺭﺍﺕ ﻭﺍﻟﺘﺼﺪﻳﻘﺎﺕ ،ﻭﺍﳌﺒﺘﺪﻱ ﰲ ﺍﻟﻠﻐﺔ½ :ﺁﻏﺎﺯ ﻛﻨﻨﺪﻩ¼ ،ﻭﰲ ﺍﻻﺻﻄﻼﺡ :ﻫـﻮ ﺍﻟﹼﺬﻱ ﺷﺮﻉ ﰲ ﺍﳉﺰﺀ ﺍﻷﻭﻝ ﻣـﻦ ﺍﻟـﺸﺊ ﻣـﻊ ﻗـﺼﺪ ﲢـﺼﻴﻞ ﺑـﺎﻗﻲ ﺍﻷﺟـﺰﺍﺀ ،ﻭﻫـﻮ ﻋﻠـﻰ ﻧـﻮﻋﲔ :ﻃﺒﻌـﻲ ﻭﺍﻛﺘﺴﺎﺑِﻲ ،ﻓﺎﻟﻄﺒﻌﻲ ﻫﻮ ﺍﻟﹼﺬﻱ ﻳﻜﺘﺴﺐ ﺍﳌﺴﺎﺋﻞ ﺑﻄﺒﻌﻪ ﻭﻓﻬﻤﻪ ،ﻭﺍﻻﻛﺘﺴﺎﺑِﻲ ﺍﻟﹼـﺬﻱ ﻳﻜﺘـﺴﺒﻬﺎ ﻣـﻦ ﺍﻟﻐـﲑ ﻛﺎﻟﺘﻼﻣﻴﺬ ،ﻭﺍﳌﺮﺍﺩ ﻫﻬﻨﺎ ﻫﻮ ﺍﻻﻛﺘﺴﺎﺑِﻲ ﻻ ﺍﻟﻄﺒﻌﻲ؛ ﻓﺈﻧﻪ ﻟﻮ ﺍﺷﺘﻐﻞ ﺑﺎﳌﺴﺎﺋﻞ ﺛﹸﻢ ﺑﺎﻟﺪﻻﺋﻞ ﻭﺍﻟﻌﻠﻞ ﻳﺘﺸﻮﺵ ﺫﻫﻨﻪ ﻋﻦ ﻓﻬﻢ ﻧﻔﺲ ﺍﳌﺴﺌﻠﺔ ﻣﻊ ﺃﻧﻪ ﻫﻮ ﺍﳌﻘﺼﻮﺩ ﺍﻷﺻﻠﻲ؛ ﻷﻥﹼ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻣﺰﻳﺪﺓ ﻟﻠﺘﺸﻮﻳﺶ ﻣﻮﺟﺒﺔ ﻟﺘﻐﻴﺮ ﺍﻟﻨﺸﺎﻁ ﻭﺍﻻﻧﺒﺴﺎﻁ.
) (٣ﻗﻮﻟﻪ] :ﻭﺳﻤﻴﺘﻪ ﺑـ½ﻫﺪﺍﻳﺔ ﺍﻟﻨﺤﻮ¼[ ﺍﻟﺒﺎﺀ ﺯﺍﺋﺪﺓ؛ ﻷﻥﹼ ﺑﺎﺏ ½ﲰﻰ ﻳﺴﻤﻲ¼ ﻣﺘﻌﺪ ﺑﻨﻔﺴﻪ ﺇﱃ ﺍﳌﻔﻌﻮﻟﲔ،
i
ﻳﻘﺎﻝ½ :ﺳﻤﻴﺘﻪ ﻛﺬﺍ¼ ﻭ½ﺳﻤﻴﺘﻪ ﺑﻜﺬﺍ¼ ،ﻭﰲ ﺇﺿﺎﻓﺔ ½ﺍﳍﺪﺍﻳﺔ¼ ﺇﱃ ½ﺍﻟﻨﺤﻮ¼ ﺟﻬﺘﺎﻥ ﺇﺣﺪﺍﳘﺎ :ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺑﺎﺏ ﺇﺿﺎﻓﺔ ﺍﳌﺼﺪﺭ ﺇﱃ ﺍﳌﻔﻌﻮﻝ ﻓﻴﻪ ،ﻭﺍﻟﻔﺎﻋﻞ ﻭﺍﳌﻔﻌﻮﻝ ﺑﻪ ﻛﻼﳘﺎ ﳏﺬﻭﻓﺎﻥ ﺗﻘﺪﻳﺮﻩ½ :ﻫﺪﺍﻳﺘﻪ ﺍﳌﺒﺘﺪﻱ ﰲ ﺍﻟﻨﺤﻮ¼ ﻛﻤﺎ ﻳﺪﻝﹼ ﻋﻠﻴﻪ ﻗﻮﻟﻪ :ﺭﺟﺎﺀ ﺃﻥ ﻳﻬﺪﻱ ﺍﷲ...ﺇﱁ ،ﻭﺍﻟﺜﺎﻧﻴﺔ :ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺑﺎﺏ ﺇﺿﺎﻓﺔ ﺍﳌﺼﺪﺭ ﺇﱃ
j
Å
٩
kﺭﺟﺎﺀ ﺃﻥ ﻳﻬﺪﻱ ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ ﺍﻟﻄﺎﻟﺒﲔ ﻭﺭﺗﺒﺘﻪ ﻋﻠﻰ ﻣﻘﺪﻣﺔ ﻭﺛﻼﺛﺔ ﺃﻗﺴﺎﻡl )(١
) (٣
)(٢
ﺑﺘﻮﻓﻴﻖ ﺍﳌﻠﻚ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻌﻼﹼﻡ . )(٤
ﺍﳌﻔﻌﻮﻝ ﺑﻪ ،ﻭﺍﻟﻔﺎﻋﻞ ﳏﺬﻭﻑ ﺗﻘﺪﻳﺮﻩ½ :ﻫﺪﺍﻳﺘﻪ ﺍﻟﻨﺤﻮ ﻣﻦ ﻳﺴﺘﺤﻖ ﺍﳍﺪﺍﻳﺔ¼ ﻛﺄﻥﹼ ﺍﻟﻨﺤﻮ ﳎﻬﻮﻝ ﺍﻟﻄﺮﻳـﻖ ﻓﻬﺬﺍ ﺍﳌﺨﺘﺼﺮ ﻳﻜﻮﻥ ﻫﺎﺩﻳﺎﹰ ﻟﻪ ﻛﺄﻧﻪ ﺃﺳﻠﻚ ﺍﻟﻨﺤﻮﻱ ﻋﻠﻰ ﻃﺮﻳﻘﻪ" ،ﻩ".
) (١ﻗﻮﻟﻪ] :ﺭﺟﺎﺀ ﺃﻥ ﻳﻬﺪﻱ ﺍﷲ ﺑﻪ ﺍﻟﻄﺎﻟﺒﲔ[ ﺗﻌﻠﻴﻞ ﻟﻘﻮﻟﻪ :ﺳﻤﻴﺘﻪ...ﺇﱁ ،ﻭﺩﻓﻊ ﻟﻠﻮﻫﻢ ﺍﳌﺴﺘﻔﺎﺩ ﻣﻦ ﺍﻟﺘﺴﻤﻴﺔ
ﺇﱁ، ﺭﺟﺎﺀ... ﺑﻘﻮﻟﻪ: ﺣﻘﻴﻘﺔ،ﻛﺄﻥﹼﻓﺪﻓﻌﻪ ﻋﺰﻭﺟﻞ ﺻﻔﺔ ﺍﷲ ﻫﺪﺍﻳﺘﻪﻣﻊ ﺃﻧﻪ ﺍﳌﺨﺘﺼﺮ ﳏﺬﻭﻑﺻﻔﺔ ﺍﳍﺪﺍﻳﺔ ﺻﺎﺭﺕ ﺍﻟﺴﺎﺑﻘﺔ ﺍﻟﻄﺮﻳـﻖ ﳎﻬﻮﻝ ﺍﻟﻨﺤﻮ ﺍﳍﺪﺍﻳﺔ¼ ﻳﺴﺘﺤﻖ ﺍﻟﻨﺤﻮ ﻣﻦ ﺗﻘﺪﻳﺮﻩ½ : ﻣﻦ ،ﺃﻥﹼﻭﺍﻟﻔﺎﻋﻞ ﺍﳌﻔﻌﻮﻝ ﺑﻪ ﺗﻌﺎﱃ".ﻭﻟﻜﻦ ﺃﺭﺟﻮ ﺃﻥ ﻳﻬﺪﻱ ﺍﷲ ﻟﻠﻄﺎﻟﺒﲔ ﻋﻠﻰﻫﻮ ﺍﷲ ﺍﳍﺎﺩﻱ ﲟﻌﲎ ﺃﻥﹼ ﻳﻌﲏ :ﺃﻥﹼ ﻫﺬﻩ ﻃﺮﻳﻘﻪ" ،ﻩ ﺍﻟﻨﺤﻮﻱ ﺍﻟﺴﺒﺒﻴﺔﺃﺳﻠﻚ ﺑﺎﻋﺘﺒﺎﺭﻟﻪ ﻛﺄﻧﻪ ﺍﻟﺘﺴﻤﻴﺔﻫﺎﺩﻳﺎﹰ ﺍﳌﺨﺘﺼﺮ ﻳﻜﻮﻥ ﻓﻬﺬﺍ ﺍﳌﺴﺘﻔﺎﺩﻩ ،ﻱ ﺍﳌﺴﺒﺐ" ، ﺗﺴﻤﻴﺔ ﺍﳌﺨﺘﺼﺮ ﻣﻦ ﻓﻴﻜﻮﻥﺑﻪ ﺗﺴﻤﻴﺔ ﺍﳌﺨﺘﺼﺮ، ﺑﺴﺒﺐ]ﻫﺬﺍ ﻣﻦ".ﺍﻟﺘﺴﻤﻴﺔ ﺑﺎﺳﻢﻟﻠﻮﻫﻢ ﺍﻟﺴﺒﺐﻭﺩﻓﻊ ...ﺇﱁ، ﻟﻘﻮﻟﻪ:ﻗﺒﻴﻞﺳﻤﻴﺘﻪ ﺍﻟﻄﺎﻟﺒﲔ[ ﺗﻌﻠﻴﻞ ﻳﻬﺪﻱ ﺍﷲ ﺭﺟﺎﺀ ﺃﻥ ) (١ﻗﻮﻟﻪ: ﺟﻌـﻞ ﻓﺪﻓﻌﻪﻭﰲ ﻣﺮﺗﺒﺘـﻪ، ﺷـﺊ ﰲ ﺟﻌـﻞﺍﷲﻛـﻞﹼ ﻭﺍﻟﺘﺮﺗﻴـﺐ ﺒﺘﻪﻥﹼ[ ﺃﻱ: ﺍﻟﺴﺎﺑﻘﺔ]ﻭﺭ ) (٢ﻗﻮﻟﻪ: ﺍﻟـﺼﻨﺎﻋﺔ...:ﺇﱁ، ﺑﻘﻮﻟﻪ :ﺭﺟﺎﺀ ﺣﻘﻴﻘﺔ، ﻋﺰﻭﺟﻞ ﺍﻟﻠﻐـﺔﺃﻧﻪ :ﺻﻔﺔ ﺍﳌﺨﺘﺼﺮﰲ ﻣﻊ ﺍﳌﺨﺘﺼﺮ،ﺻﻔﺔ ﺍﳍﺪﺍﻳﺔ ﺻﺎﺭﺕ ﻣﻦﺗ ﺃ
ﻭﺍﺣﺪ" ،ﻱ ﻋﻠﻴﻬﺎﺔﺍﺳﻢ ﻫﺬﻩﺪﺩﺓ ﺍﻷﺷﻴﺎﺀﻥﹼﺍﳌﺘﻌ ﺍﳍﺎﺩﻱ" .ﻫﻮ ﺍﷲ ﺗﻌﺎﱃ ﻭﻟﻜﻦ ﺃﺭﺟﻮ ﺃﻥ ﻳﻬﺪﻱ ﺍﷲ ﻟﻠﻄﺎﻟﺒﲔ ﲟﻌﲎ ﺃﻥﹼ ﻳﻄﻠﻖ ﺍﻟﺴﺒﺒﻴ ﲝﻴﺚﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﺘﺴﻤﻴﺔ ﻳﻌﲏ :ﺃ ﺍﻻﺳﺘﻌﻼﺀ ﺍﻟﺘﺒﻌﻴﻀﻴﺔ ﻗﺒﻴﻞﻣﻦ¼ ﻋﻠﻰ¼ﻣﻦﲟﻌﲎ½ ﺗﺴﻤﻴﺔﻛﻠﻤﺔ ½ ﻓﻴﻜﻮﻥﺃﻗﺴﺎﻡ[ ﺍﳌﺨﺘﺼﺮ،ﻭﺛﻼﺛﺔ ﻋﻠﻰ ﻣﻘﺪﻣﺔ ) (٣ﻗﻮﻟﻪ: ﺍﻻﺳﺘﻌﻼﺀ؛"ﻩ،ﻷﻥﹼﻱ". ﻋﻠﻰﺍﳌﺴﺒﺐ، ﺍﻟﺴﺒﺐﻻﺑﺎﺳﻢ ﺗﺴﻤﻴﺔ ﺍﳌﺨﺘﺼﺮ ﺑﺴﺒﺐ ]ﻫﺬﺍ ﺃﻗـﺴﺎﻡ، ﻭﰲﻣـﺔ ﻭﺛﻠﺜـﺔ ﻣﺮﺗﺒﺘـﻪ ،ﻣﻘﺪ ﺍﳌﺨﺘـﺼﺮ ﻭﺑـﲔ ﻭﻻ :ﺗﻐـﺎﻳﺮ ﺃﻱ:ﺍﳌـﺴﺘﻌﻠﻲ ﺍﻟﺘﻐﺎﻳﺮ[ ﺑﲔ ﺍﻟـﺼﻨﺎﻋﺔ :ﺟﻌـﻞ ﺑـﲔﻞﹼ ﺷـﺊ ﰲ ﺟﻌـﻞ ﻛـ ﻋﻠﻴـﻪﺍﻟﻠﻐـﺔ ﻭﺍﳌـﺴﺘﻌﻠﻰ ﰲ ﺍﳌﺨﺘﺼﺮ ،ﻭﺍﻟﺘﺮﺗﻴـﺐ ﻳﺴﺘﻠﺰﻡ]ﻭﺭﺗﺒﺘﻪ ) (٢ﻗﻮﻟﻪ: ﻱ".ﺍﳊﺮﻑ ،ﻭﰲ ﺑﻌﺾ ﺍﻟﻨﺴﺦ½ :ﻭﺧﺎﲤﺔ¼ ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﻭﻗﺴﻢ ﺍﺳﻢﺍﻟﻔﻌﻞ ﻭﻗﺴﻢ ﺍﻟﺜﻠﺜﺔﺩﺓﻫﻲ: ﻭﺍﺣﺪ" ، ﺍﻻﺳﻢﻋﻠﻴﻬﺎ ﻗﺴﻢﻳﻄﻠﻖ ﲝﻴﺚ ﻭﺍﻷﻗﺴﺎﻡﺍﳌﺘﻌﺪ ﺍﻷﺷﻴﺎﺀ ﺃﺟـﺰﺍﺀ ﺇﺷـﺎﺭﺓﻥﹼ ﺇﱃ ﻣﺔ...ﺇﱁ، ﻋﻠﻰﻻﻣﻘﺪ ﻣﻦ¼ﻭﻗﻮﻟﻪ: ﺁﺧﺮﻩ، ﺍﻟﻜﺘﺎﺏ ﻟ ﺧﺎﲤﺔ ﺍﻟﻨﺎﺳﺦ؛ﻣﺔﻷﻥﹼ ) (٣ﻣﻦ ﺍﻻﺳﺘﻌﻼﺀ ﺍﻻﺳﺘﻌﻼﺀ؛ ﻷ ﻋﻠﻰ ﺍﻟﺘﺒﻌﻴﻀﻴﺔ ﻳﻮﺟﺪ¼ ﰲﲟﻌﲎ½ ﹶﻢ ½ﻋﻠﻰ ﻛﻠﻤﺔ ﺃﻗﺴﺎﻡ[ ﻭﺛﻼﺛﺔ ﺳﻬﻮﻋﻠﻰ ﻣﻘﺪ ﻗﻮﻟﻪ] : ﺍﻷﻣـﻮﺭ ﺍﳌﺨﺘـﺼﺮ ﺇﻧﻪ ﻻ ﻋﻠﻰ ﻣﺎ ﻗﻴﻞ: ﺍﻟﻮﺍﺟﺒﺎﺕ ﻭﺍﳌـﺴﺘﻌﻠﻰ ﻣﻦ ﺍﳌﺴﺘﺤﺒﺎﺕ ،ﻭﻗﻴﻞ: ﺍﳌﺨﺘﺼﺮ، ﻣـﻦ ﺃﻗـﺴﺎﻡ، ﻟﻠﻤـﺺﻭﺛﻠﺜـﺔ ﻭﺑـﲔ ﺑﺪﻣﻘﺪﻣـﺔ ﺗﻐـﺎﻳﺮﺑﻨﺎﺀﺑـﲔ ﻋﻠﻴـﻪ ﻭﻻ ﻭﻫﻲﺑﲔﻣﻦﺍﳌـﺴﺘﻌﻠﻲ ﺍﻟﺘﻐﺎﻳﺮ ﻳﺴﺘﻠﺰﻡ ﻭﺍﺳـﻢ ﻭﺧﺎﲤﺔ¼ﺍﳌـﺺ ﻭﻫﻲ ﺍﺳـﻢ ﻣﻨﻬﺎ ﺳﻨﺔ ﻭﻗﺴﻢﻭﺍﻟﺼﻼﺓ، ﻭﺍﳊﻤﺪﻟﺔ ﻭﺍﻷﻗﺴﺎﻡ ﺛﻼﺛﺔ ﺍﻟﺴﺒﻌﺔ، ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﺍﻟﻨﺴﺦ½ : ﻭﺃﺭﺑﻌﺔﺑﻌﺾ ﺍﳊﺮﻑ ،ﻭﰲ ﻟﺒﺴﻤﻠﺔ ﺍﻟﻔﻌﻞ ﻭﻫﻲﻢﺍ ﻭﻗﺴﻢ ﻭﺍﺟﺒﺔ ﺍﻻﺳ ﻣﻨﻬﺎ :ﻗﺴﻢ ﺍﻟﺜﻠﺜﺔ ﻫﻲ ﺍﻟﻜﺘﺎﺏ،ﹶﻢ"ﻩ". ﺳﻬﻮ ﻭﺗﻌﻴﲔ ﺍﻟﻜﺘﺎﺏ ﻳﻮﺟﺪ ﰲ ﺁﺧﺮﻩ ،ﻭﻗﻮﻟﻪ :ﻋﻠﻰ ﻣﻘﺪﻣﺔ...ﺇﱁ ،ﺇﺷـﺎﺭﺓ ﺇﱃ ﺃﺟـﺰﺍﺀ ﻭﺃﺟﺰﺍﺀﺍﻟﻜﺘﺎﺏ ﻟ ﻣﺬﻫﺒﻪ ﺧﺎﲤﺔ ﺍﻟﻨﺎﺳﺦ؛ ﻷﻥﹼ ﻣﻦ ﺍﳋﻄﺮﺍﺕ ﺍﻟﻌﻈﺎﻡ ﻭﳏﻞﹼ ﻛﺎﻥ ﺍﻟﺘﺄﻟﻴﻒ ﺍﳌﺴﺘﺤﺒﺎﺕ،ﻼﹼﻡ[ ﻟﹶ ﺍﳌﻠﻚ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻌ ﺑﺘﻮﻓﻴﻖ ) (٤ﻗﻮﻟﻪ] : ﺍﻷﻣـﻮﺭ ﻟﻠﻤـﺺ ﻣـﻦ ﺍﻷﻣﻮﺭﻪ ﻻ ﺑﺪ ﻭﺍﻟﺘﺼﻨﻴﻒ ﻣﺎﻣﻦﻗﻴﻞ :ﺇﻧ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺑﻨﺎﺀ ﻋﻠﻰ ﻭﻗﻴﻞﻤ:ﺎ ﻣﻦ ﻭﻫﻲ ﻣﻦ ﺍﳌﺨﺘﺼﺮ، ﺍﺳـﻢ ﺇﱃ ﻭﻫﻲ ﺍﻟﻔﻌﻞ ﻭﻓﻴﻪﺔ ﻧﺴﺒﺔ ﺍﻟﺘﻜﻠﹼﻢ، ﺑﺼﻴﻐﺔ ﻭﺍﳊﻤﺪﻟﺔ½ﺭﺗﺒﺖ¼ ﺍﻟﺒﺴﻤﻠﺔﲨﻌﺖ¼ ﻭ ﻭﻫﻲ ﻗﺎﻝ½ : ﻭﺃﻳﻀﺎﹰ ﻟﹶﻤﺎ ﻧﻔﺴﻪﻭﺍﺳـﻢ ﺍﳌـﺺ ﻣﻨﻬﺎ ﺳﻨ ﻭﺃﺭﺑﻌﺔ ﻭﺍﻟﺼﻼﺓ، ﺑﺎﷲ،ﻭﺍﺟﺒﺔ ﺍﳌﺺﻣﻨﻬﺎ ﺍﺳﺘﻌﺎﻥ ،ﺛﻼﺛﺔ ﺍﻟﺴﺒﻌﺔ ﺑﺘﻮﻓﻴﻖ...ﺇﱁ¼ ،ﻭﺍﻟﺘﻮﻓﻴﻖ½ :ﺩﺳﺖ ﺩﺍﺩﻥ ﻛﺴﻰ ﺭﺍ ﺩﺭﻛﺎﺭ¼ ،ﻭﰲ ﻭﺍﻟﻌﺠﺰ ﻓﻘﺎﻝ: ﺍﻟﻜﺘﺎﺏﻟﻴﺴﺖ ﻭﻫﻲ ﺍﻟﻜﺘﺎﺏ" ½،ﻩ". ﺍﳍﻀﻢﻭﺃﺟﺰﺍﺀ ﻭﺗﻌﻴﲔﻣﻦﻣﺬﻫﺒﻪ ﻭﳏـ:ﻞﹼ½ﺍﺭﲨﻨﺪ¼ ﺍﻟﻌﻈﺎﻡﻭﺍﻟﻌﺰﻳﺰ ﺑﺎﺩﺷﺎﻩ¼، ﻭﺍﳌﻠﻚ½ : ﺍﻟﺘﺄﻟﻴﻒﰲ ﺣﻘﹼﻪ، ﻛﺎﻥ ﺍﳋﲑ ِﻤﺎ ﻫﻮ ﺃﺳﺒﺎﺏ ﺑﺘﻮﻓﻴﻖﺟﻌﻞ ﺍﻻﺻﻄﻼﺡ: ﺍﳋﻄـﺮﺍﺕ ﺍﻷﻣﻮﺭ ﻭﺍﻟﺘﺼﻨﻴﻒ ﻣﻦ ﻣﻮﺍﻓﻘﺔ ﻟﹶ ﻟﻤﺎ ﺍﻟﻌﺒﺪﺍﻟﻌﻼﹼﻡ[ ﺍﻟﻌﺰﻳﺰ ﺍﳌﻠﻚ ) (٤ﻗﻮﻟﻪ] : ﺒﺖ¼"ﻩ". ﺩﺍﻥ¼، ﻭﺍﻟﻌ ½ﻼﹼﻡ½ : ﺍﳌﺺﻟﹼﺬﻱ ﺍﺳﺘﻌﺎﻥﺍﻟﻐﺎﻟﺐ ﺍ ﺃﻱ: ﺑﺼﻴﻐﺔ ﺍﻟـﺘﻜﻠﹼﻢ ،ﻭﻓﻴـﻪ ﻧـﺴﺒﺔ ﺍﻟﻔﻌـﻞ ﺇﱃ ﻧﻔـﺴﻪ ﺑﺴ¼ﻴﺎﺭﻭ½ﺭﺗ ﲨﻌﺖ ﻋﻠﻴﻪ،ﻗﺎﻝ: ﻻﻳﻐﻠﺐﺎﹰ ﻟﹶﻤﺎ ﺑﺎﷲ ،ﻭﺃﻳﻀ
i
ﻭﻫﻲ ﻟﻴﺴﺖ ﻣﻦ ﺍﳍﻀﻢ ﻭﺍﻟﻌﺠﺰ ﻓﻘﺎﻝ½ :ﺑﺘﻮﻓﻴﻖ...ﺇﱁ¼ ،ﻭﺍﻟﺘﻮﻓﻴﻖ½ :ﺩﺳﺖ ﺩﺍﺩﻥ ﻛﺴﻰ ﺭﺍ ﺩﺭﻛـﺎﺭ¼ ،ﻭﰲ ﺍﻻﺻﻄﻼﺡ :ﺟﻌﻞ ﺃﺳﺒﺎﺏ ﺍﻟﻌﺒﺪ ﻣﻮﺍﻓﻘﺔ ﻟِﻤﺎ ﻫﻮ ﺍﳋﲑ ﰲ ﺣﻘﹼﻪ ،ﻭﺍﳌﻠﻚ½ :ﺑﺎﺩﺷﺎﻩ¼ ،ﻭﺍﻟﻌﺰﻳـﺰ½ :ﺍﺭﲨﻨـﺪ¼ ﺃﻱ :ﺍﻟﻐﺎﻟﺐ ﺍﻟﹼﺬﻱ ﻻﻳﻐﻠﺐ ﻋﻠﻴﻪ ،ﻭﺍﻟﻌﻼﹼﻡ½ :ﺑﺴﻴﺎﺭ ﺩﺍﻥ¼" ،ﻩ".
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j
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kﺍﳌﻘﺪﻣﺔ ﻓﻔﻲ ﺍﳌﺒﺎﺩﻱ ﺍﻟﱵ ﳚﺐ ﺗﻘﺪﳝﻬﺎ ﻟﺘﻮﻗﹼـﻒ ﺍﳌـﺴﺎﺋﻞ ﻋﻠﻴﻬـﺎl ﺃﻣﺎ )(١
ﺃﻱ :ﰲ ﺍﳌﺒﺎﺩﻱ ﺃﻭ ﰲ ﺍﳌﻘﺪﻣﺔ.
ﺃﻱ :ﻳﻠﺰﻡ.
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ﺃﻱ :ﺗﻘﺪﱘ ﺗﻠﻚ ﺍﳌﺒﺎﺩﻱ ﺃﻭ ﺍﳌﻘﺪﻣﺔ.
ﻓﻔﻴﻬﺎ ﻓﺼﻮﻝ ﺛﻼﺛﺔ : .ﺍﻟﻨﺤﻮ ﻋﻠﻢ............................. )(٤
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)(٦
ﲨﻊ ½ﻓﺼﻞ¼ ﻛـ½ﺃﺻﻮﻝ¼ ﲨﻊ ½ﺃﺻﻞ¼ ،ﻭﺳﻴﺄﰐ ﻣﻌﻨﺎﻩ.
) (١ﻗﻮﻟﻪ] :ﺃﻣﺎ ﺍﳌﻘﺪﻣﺔ[ ﻫﻲ ﻣﺄﺧﻮﺫﺓ ﻣﻦ ﻣﻘﺪﻣﺔ ﺍﳉﻴﺶ ﻟﻌﻼﻗﺔ ﺍﻟﺘﺸﺒﻴﻪ ﺑﻴﻨﻬﻤﺎ ﰲ ﻛـﻮﻥ ﻛـﻞﹼ ﻭﺍﺣـﺪ ﻣﻨـﻬﻤﺎ ﻣﻮﻗﻮﻓﺎﹰ ﻋﻠﻴﻪ.
) (٢ﻗﻮﻟﻪ] :ﻓﻔﻲ ﺍﳌﺒﺎﺩﻱ[ ﲨﻊ ﻣﺒﺪﺀ ،ﻭﺍﳌﻘﺪﻣﺔ ﻭﺍﳌﺒﺎﺩﻱ ﲟﻌﲎ ﻭﺍﺣﺪ ﻟﻐﺔ ،ﻭﻻ ﻳﻠﺰﻡ ﻇﺮﻓﻴﺔ ﺍﻟﺸﺊ ﻟﻨﻔـﺴﻪ؛
ﻷﻥﹼ ﺍﳌﺮﺍﺩ ﺑﺎﳌﻘﺪﻣﺔ ﺍﳌﻌﺎﱐ ﺍﳌﻮﻗﻮﻑ ﻋﻠﻴﻬﺎ ،ﻭﺑﺎﳌﺒﺎﺩﻱ ﺍﻷﻟﻔﺎﻅ ﺍﻟﺪﺍﻟﹼﺔ ﻋﻠﻴﻬـﺎ ﻓﺎﻟﺘﻘـﺪﻳﺮ½ :ﺃﻣـﺎ ﺍﳌﻌـﺎﱐ ﺍﳌﻮﻗﻮﻑ ﻋﻠﻴﻬﺎ ﺍﻟﺸﺮﻭﻉ ﻓﻔﻲ ﺍﻷﻟﻔﺎﻅ ﺍﻟﺪﺍﻟﹼﺔ ﻋﻠﻴﻬﺎ¼ ،ﻭﻣﻘﺪﻣﺔ ﺍﻟﻜﺘﺎﺏ ﺗﻄﻠﻖ ﻋﻠﻰ ﺃﻟﻔﺎﻅ ﳐﺼﻮﺻﺔ ﻭﻫﻲ ﺍﻟﹼﺘِﻲ ﺗﻘﺪﻡ ﻋﻠﻰ ﺍﳌﻘﺼﻮﺩ ﻟﻼﺭﺗﺒﺎﻁ ﺑﻴﻨﻬﻤﺎ ،ﻭﻟﻼﻧﺘﻔﺎﻉ ﺑِﻬﺎ ﻓﻴﻪ ﻓﻴﻜﻮﻥ ﺑﻴﻨﻬﻤﺎ ﺗﺒﺎﻳﻦ ،ﻭﻣﻘﺪﻣﺔ ﺍﻟﻌﻠـﻢ ﺗﻄﻠـﻖ ﻋﻠﻰ ﻣﻌﺎﻥ ﳐﺼﻮﺻﺔ ﻭﻫﻲ ﻣﻌﺮﻓﺔ ﺣﺪ ﺍﻟﻌﻠﻢ ﻭﻏﺎﻳﺘﻪ ﻭﻏﺮﺿﻪ؛ ﻷﻥﹼ ﺍﻟﺸﺮﻭﻉ ﰲ ﺍﳌﺴﺎﺋﻞ ﺇﻧﻤﺎ ﻳﺘﻮﻗﹼﻒ ﻋﻠﻴﻬﺎ ﺣﻘﻴﻘﺔ ،ﻓﺈﺫﺍ ﻋﺮﻓﺖ ﺫﻟﻚ ﻓﺎﻋﻠﻢ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑﺎﳌﻘﺪﻣﺔ ﰲ ﻗﻮﻟﻪ½ :ﺃﻣـﺎ ﺍﳌﻘﺪﻣـﺔ¼ ﺇﻣـﺎ ﺍﳌﻌـﺎﱐ ﺍﳌﺨـﺼﻮﺻﺔ ﻭﺑﺎﳌﺒﺎﺩﻱ ﺍﻷﻟﻔﺎﻅ ﺍﳌﺨﺼﻮﺻﺔ ﺃﻭ ﻋﻠﻰ ﺍﻟﻌﻜﺲ" ،ﻩ ،ﻱ".
) (٣ﻗﻮﻟﻪ] :ﻟﺘﻮﻗﹼﻒ ﺍﳌﺴﺎﺋﻞ ﻋﻠﻴﻬﺎ[ ﻋﻠﹼﺔ ﻟﻮﺟﻮﺏ ﺗﻘـﺪﱘ ﺍﳌﺒـﺎﺩﻱ ﺃﻭ ﺍﳌﻘﺪﻣـﺔ ،ﻭﺇﻧﻤـﺎ ﻳﺘﻮﻗﹼـﻒ ﺍﻟـﺸﺮﻭﻉ ﰲ
ﺍﳌﺴﺎﺋﻞ ﻋﻠﻰ ﺍﳌﺒﺎﺩﻱ ﻣﻦ ﺗﻌﺮﻳﻒ ﺍﻟﻌﻠﻢ ﻭﻣﻮﺿـﻮﻋﻪ ﻭﻏﺮﺿـﻪ؛ ﻷﻥﹼ ﺍﻟـﺸﺎﺭﻉ ﺇﺫﺍ ﻟﹶـﻢ ﻳﻌﻠـﻢ ﺗﻌﺮﻳـﻒ ﺍﻟﻌﻠـﻢ ﺍﻟﹼﺬﻱ ﻳﺸﺮﻉ ﰲ ﲢﺼﻴﻞ ﻣﺴﺎﺋﻠﻪ ﻟﻜﺎﻥ ﻃﺎﻟﺒﺎﹰ ﻟﻠﺸﺊ ﺍﻟﹾﻤﺠﻬـﻮﻝ ﻭﻃﻠـﺐ ﺍﻟـﺸﺊ ﺍﻬـﻮﻝ ﻋﺒـﺚ ،ﻭﺇﺫﺍ ﻟﹶـﻢ ﻳﻌﺮﻑ ﺍﻟﻐﺮﺽ ﻻ ﻳﺰﺩﺍﺩ ﺭﻏﺒﺘﻪ ﰲ ﲢﺼﻴﻠﻪ ﻭﻳﺘﻨﻔﹼﺮ ﻋﻨﻪ ﲟﺎ ﻳﻌﺮﺿﻪ ﻋﻦ ﻣـﺸﻘﹼﺔ ﺍﻟﺘﺤـﺼﻴﻞ ،ﻭﺇﺫﺍ ﻟﹶـﻢ ﻳﻌـﺮﻑ ﺍﳌﻮﺿﻮﻉ ﻟﹶﻢ ﻳﺘﻤﻴﺰ ﻋﻠﻢ ﻣﺎ ﺷﺮﻉ ﻓﻴﻪ ﻣﻦ ﺍﻟﻐﲑ؛ ﻷﻥﹼ ﺗﻐﺎﻳﺮ ﻋﻠﻢ ﻣﻦ ﻋﻠﻢ ﺁﺧﺮ ﺇﻧﻤﺎ ﻳﻜـﻮﻥ ﲝـﺴﺐ ﺗﻐـﺎﻳﺮ ﺍﳌﻮﺿﻮﻉ" ،ﻩ".
) (٤ﻗﻮﻟﻪ] :ﺛﻠﺜﺔ[ ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ ﰲ ﺑﻴﺎﻥ ﺗﻌﺮﻳـﻒ ﻋﻠـﻢ ﺍﻟﻨﺤـﻮ ﻭﻏﺮﺿـﻪ ﻭﻣﻮﺿـﻮﻋﻪ ،ﻭﺍﻟﻔـﺼﻞ ﺍﻟﺜـﺎﱐ ﰲ ﺑﻴـﺎﻥ ﺗﻌﺮﻳﻒ ﺍﻟﻜﻠﻤﺔ ﻭﺃﻗﺴﺎﻣﻬﺎ ،ﻭﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ﰲ ﺑﻴﺎﻥ ﺗﻌﺮﻳﻒ ﺍﻟﻜﻼﻡ.
) (٥ﻗﻮﻟﻪ] :ﻓﺼﻞ[ ﺃﻱ :ﻫﺬﺍ ﻓﺼﻞ ﺃﻭﻝ ،ﻭﺍﻟﻔﺼﻞ ﰲ ﺍﻟﻠﻐﺔ :ﺍﻟﻘﻄﻊ ،ﻳﻘﺎﻝ½ :ﻓﺼﻠﺖ ﺍﻟﺜﻴﺎﺏ¼ ﺃﻱ :ﻗﻄﻌﺘﻬﺎ ،ﻭﰲ ﺍﻻﺻﻄﻼﺡ :ﺍﳊﺎﺟﺰ ﺑﲔ ﺍﳊﻜﻤﲔ.
) (٦ﻗﻮﻟﻪ] :ﺍﻟﻨﺤﻮ[ ﺍﻟﻨﺤﻮ ﰲ ﺍﻟﻠﻐﺔ ﺟﺎﺀ ﻋﻠﻰ ﺗﺴﻌﺔ ﻣﻌﺎﻥ ﺍﻷﻭﻝ½ :ﺍﻟﻘﺼﺪ¼ ﻛــ½ﳓـﻮﺕ ﳓـﻮﺍﹰ¼ ﺃﻱ :ﻗـﺼﺪﺕ
i
ﻗﺼﺪﺍﹰ ،ﻭﺍﻟﺜﺎﱐ½ :ﺍﳌﺜﻞ¼ ﳓﻮ½ :ﺭﺃﻳﺖ ﺭﺟـﻼﹰ ﳓـﻮﻙ¼ ﺃﻱ :ﻣﺜﻠـﻚ ،ﻭﺍﻟﺜﺎﻟـﺚ½¼ :ﺍﻟـﺼﺮﻑ¼ ﻛــ½ﳓـﻮﺕ ﺑﺼﺮﻯ ﺇﻟﻴﻚ¼ ﺃﻱ :ﺻﺮﻓﺘﻪ ﺇﻟﻴﻚ ،ﻭﺍﻟﺮﺍﺑﻊ½ :ﺍﳉﺎﻧﺐ¼ ﳓـﻮ½ :ﺳـﺮﺕ ﺇﱃ ﳓـﻮ ﺩﺍﺭﻙ¼ ﺃﻱ :ﺇﱃ ﺟﺎﻧﺒـﻬﺎ، ﻭﺍﳋﺎﻣﺲ½ :ﺍﻟﻨﻮﻉ¼ ﳓﻮ½ :ﺃﻛﻠﺖ ﺛﻼﺛﺔ ﺃﳓﺎﺀ ﻣﻦ ﺍﻟﻄﻌﺎﻡ¼ ﺃﻱ :ﺛﻼﺛﺔ ﺃﻧﻮﺍﻉ ﻣﻨﻪ ،ﻭﺍﻟﺴﺎﺩﺱ½ :ﺍﳌﻘﺪﺍﺭ¼
j
Å
١١
ﰲ
kﺑﺄﺻﻮﻝ ﻳﻌﺮﻑ ـﺎ ﺃﺣـﻮﺍﻝ ﺃﻭﺍﺧـﺮ ﺍﻟﻜﻠـﻢ ﺍﻟـﺜﻼﺙ ﻣـﻦ ﺣﻴـﺚ ﺍﻹﻋـﺮﺍﺏl )(١
ﺃﻱ :ﺑﺎﺳﺘﺤﻀﺎﺭ ﺗﻠﻚ ﺍﻷﺻﻮﻝ.
ﺃﻱ :ﺑﻌﺾ ﺍﻟﻜﻠﻢ.
)(٢
ﻭﻛﻴﻔﻴﺔ ﺗﺮﻛﻴﺐ ﺑﻌﻀﻬﺎ ﻣﻊ ﺑﻌﺾ ........................... ﻭﺍﻟﺒﻨﺎﺀ ، ﺃﻱ :ﻋﻠﻢ ﺍﻟﻨﺤﻮ. )(٣
)(٤
ﳓﻮ½ :ﺟﺎﺀﱐ ﺟﻴﺶ ﳓﻮﻫﻢ ﺃﻟﻒ¼ ﺃﻱ :ﻣﻘﺪﺍﺭﻫﻢ ﺃﻟﻒ ،ﻭﺍﻟﺴﺎﺑﻊ½ :ﺍﻟﻘﺒﻴﻠﺔ¼ ﳓﻮ½ :ﻧﻈﺮﺕ ﺇﱃ ﳓﻮ ﺑﲏ ﲤﻴﻢ¼ ﺃﻱ :ﺇﱃ ﻗﺒﻴﻠﺘﻬﻢ ،ﻭﻗﺪ ﲨﻊ ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﺍﻟﺴﺒﻌﺔ ﺷﺎﻋﺮ: ﳓﻮﺕ ﳓﻮ ﳓﻮﻙ ﻳﺎ ﺣﺒﻴـﱯ ﻭﺟﺪﻢ ﻣﺮﻳﻀﺎﹰ ﳓﻮ ﻗﻠﺒـﻲ ﳓﻮﺕ ﳓﻮ ﺃﻟﻒ ﻣﻦ ﺭﻗﻴـﱯ ﺗﻤﻨﻮﺍ ﻣﻨﻚ ﳓﻮﺍﹰ ﻣﻦ ﺯﺑﻴـﱯ ﻭﺍﻟﺜﺎﻣﻦ½ :ﺍﻟﺼﻴﺎﻧﺔ¼ ﻛﻤﺎ ﻧﻘﻞ ﺃﻧﻪ ﺇﺫﺍ ﺟﺎﺀ ﺍﻟﻨﺤﻮﻳﻮﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻳﻘﺎﻝ ﰲ ﺣﻘﹼﻬﻢ ﻣﻦ ﺟﺎﻧﺐ ﺍﷲ ﺗﻌـﺎﱃ :ﻳـﺎ ﻣﻼﺋﻜﱵ ﺍﳓﻮﻫﻢ ﻣﻦ ﺍﻟﻨﺎﺭ ﻛﻤﺎ ﳓﻮﺍ ﻛﻼﻣﻲ ﻋـﻦ ﺍﳋﻄـﺄ ﺃﻱ :ﺍﺻـﻨﻮﻫﻢ ﻛﻤـﺎ ﺻـﺎﻧﻮﺍ...ﺇﱁ ،ﻭﺍﻟﺘﺎﺳـﻊ: ½ﺍﻹﻋﺮﺍﺽ¼ ﻛﻘﻮﻝ ﺍﻟﻔﻘﻬﺎﺀ½ :ﺛﹸﻢ ﻳﺘﻨﺤﻰ ﻋـﻦ ﺫﻟـﻚ ﺍﳌﻜـﺎﻥ¼ ﺃﻱ :ﻳﺘﻌـﺮﺽ ﻋﻨـﻪ ،ﺛﹸـﻢ ﺗـﺴﻤﻴﺔ ﻫـﺬﺍ ﺍﻟﻌﻠـﻢ ﺑـ½ﺍﻟﻨﺤﻮ¼؛ ﻷﻥﹼ ﻓﻴﻪ ﺻﻴﺎﻧﺔ ﺫﻫﻦ ﺍﳌﺒﺘﺪﻱ ﻋﻦ ﺍﳋﻄﺄ ﺍﻟﻠﻔﻈﻲ ،ﻭﰱ ﺍﻻﺻﻄﻼﺡ :ﻣﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﺑﻘﻮﻟﻪ½ :ﻋﻠﻢ ﺑﺄﺻﻮﻝ ...ﺇﱁ¼" ،ﺱ".
) (١ﻗﻮﻟﻪ] :ﻋﻠﻢ ﺑﺄﺻﻮﻝ[ ﺟﻨﺲ ﻳﺸﺘﻤﻞ ﺍﳌﻘﺼﻮﺩ ﻭﻏﲑﻩ ﻣﻦ ﻋﻠﻮﻡ ﺍﻟﺼﺮﻑ ﻭﺍﳌﻨﻄﻖ ﻭﺍﻟﻠﻐـﺔ ﻭﺍﻟﻌـﺮﻭﺽ ﻭﻏﲑﻫـﺎ، ﻭﺍﻷﺻﻮﻝ :ﲨﻊ ﺍﻷﺻﻞ ﻛﺎﻟﻔﺼﻮﻝ ﲨﻊ ﺍﻟﻔﺼﻞ ،ﻭﺍﻷﺻﻞ ﰲ ﺍﻟﻠﻐﺔ :ﻣﺎ ﻳﺒﺘﲏ ﻋﻠﻴﻪ ﻏﲑﻩ ﻭﻳﺴﻨﺪ ﲢﻘﹼﻖ ﺫﻟﻚ ﺍﻟﻐﲑ ﺇﻟﻴﻪ ،ﻛﻤﺎ ﺃﻥﹼ ﺍﻟﻔﺮﻉ ﻣﺎ ﻳﺒﺘﲏ ﻋﻠﻰ ﻏﲑﻩ ﻭﻳﺴﻨﺪ ﲢﻘﹼﻘﻪ ﺇﱃ ﺫﻟﻚ ﺍﻟﻐﲑ ،ﻭﰲ ﺍﻟﺼﻨﺎﻋﺔ :ﻋﺒﺎﺭﺓ ﻋﻦ ﺃﻣﻮﺭ ﻛﻠﻴﺔ ﻣﻨﻄﺒﻘﺔ ﻋﻠﻰ ﻣﺎ ﲢﺘﻬﺎ ﻣﻦ ﺍﳉﺰﺋﻴﺎﺕ ،ﻭﻳﺮﺍﺩﻓﻬﺎ ﺍﻟﻘﺎﻋﺪﺓ ،ﻭﺍﻟﻘﺎﻧﻮﻥ ،ﻭﺍﻟﻀﺎﺑﻄﺔ ،ﻭﻣﺎ ﺷﺎﻛﻠﻬﺎ" ،ﻱ".
) (٢ﻗﻮﻟﻪ] :ﺃﺣﻮﺍﻝ ﺃﻭﺍﺧﺮ ﺍﻟﻜﻠﻢ ﺍﻟﺜﻠﺚ[ ﻣﻦ ﺍﻻﺳﻢ ﻭﺍﻟﻔﻌﻞ ﻭﺍﳊﺮﻑ ،ﻭﺧﺮﺝ ﺑﻘﻴﺪ ﺍﻷﺣـﻮﺍﻝ ﻣـﺎ ﻳﻌـﺮﻑ ﺑـﻪ
ﺫﺍﺕ ﺍﻟﻜﻠﻢ ﺃﻭ ﻣﻌﺎﻧﻴﻬﺎ ﻛﻌﻠﻤﻲ ﺍﻟﺼﺮﻑ ﻭﺍﳌﻨﻄﻖ ،ﻭﺧﺮﺝ ﺑﻘﻴﺪ ½ﺍﻷﻭﺍﺧـﺮ¼ ﻣـﺎ ﻳﻌـﺮﻑ ﺑـﻪ ﺃﺣـﻮﺍﻝ ﺃﻭﻟِﻬـﺎ ﻭﺃﻭﺳﻄﻬﺎ ﺃﻭ ﺃﺣﻮﺍﻝ ﺍﳌﻜﻠﹼﻔﲔ ﻛﻌﻠﻤﻲ ﺍﻟﻠﻐﺔ ﻭﺍﻟﻔﻘﻪ "ﻩ".
) (٣ﻗﻮﻟﻪ] :ﻣﻦ ﺣﻴﺚ ﺍﻹﻋﺮﺍﺏ ﻭﺍﻟﺒﻨﺎﺀ[ ﺧﺮﺝ ﺑﻘﻴﺪ ½ﺣﻴﺜﻴﺔ ﺍﻹﻋﺮﺍﺏ ﻭﺍﻟﺒﻨـﺎﺀ¼ ﻣـﺎ ﻳﻌـﺮﻑ ﺑـﻪ ﺃﺣـﻮﺍﻝ ﺃﻭﺍﺧـﺮ ﺍﻟﻜﻠﻤﻼ ﻣﻦ ﺣﻴﺚ ﺍﻹﻋﺮﺍﺏ ﻭﺍﻟﺒﻨﺎﺀ ﺑﻞ ﻣﻦ ﺣﻴﺚ ﻣﻮﺍﻓﻘﺔ ﺍﻟﻘﺎﻓﻴﺔ ﻭﺍﻟﻮﺯﻥ ﻛﻌﻠﻤﻲ ﺍﻟﻌﺮﻭﺽ ﻭﺍﻟﻘﻮﺍﰲ" ،ﻩ".
) (٤ﻗﻮﻟﻪ] :ﻣﻊ ﺑﻌﺾ[ ﺁﺧﺮ ،ﺧﺮﺝ ﺑﻘﻴﺪ ½ﻛﻴﻔﻴﺔ ﺍﻟﺘﺮﻛﻴـﺐ¼ ﻣـﺎ ﻳﻌـﺮﻑ ﺑـﻪ ﻛﻴﻔﻴـﺔ ﺍﳌﻔـﺮﺩﺍﺕ ﻛﻌﻠـﻮﻡ ﺍﳍﻴﺌـﺔ
i
ﻭﺍﻷﲜﺪ ﻭﺍﳍﻨﺪﺳﺔ ﻭﺍﳊﺴﺎﺏ ،ﺛﹸﻢ ﻗﻮﻟﻪ½ :ﺑﺄﺻﻮﻝ¼ ﺇﻣﺎ ﻇﺮﻑ ﻟﻐﻮ ﻟـ½ﻋﻠﻢ¼ ،ﺃﻭ ﻇﺮﻑ ﻣﺴﺘﻘﺮ ﻟـ½ﻣﺸﺘﻤﻞ¼ ﺍﻟﹾﻤﺤﺬﻭﻑ ،ﻭﻗﻮﻟﻪ½ :ﻳﻌﺮﻑ¼ ﻋﻠﻰ ﺍﻟﺒﻨﺎﺀ ﺍﻬﻮﻝ ﺃﻭ ﺍﳌﻌﻠﻮﻡ ،ﻭﻫﻮ ﲨﻠﺔ ﻓﻌﻠﻴﺔ ﺻﻔﺔ ﻟـ½ﺃﺻﻮﻝ¼ ،ﻭﻗﻮﻟﻪ: ½ﺃﺣﻮﺍﻝ¼ ﻣﺮﻓﻮﻉ ﻋﻠﻰ ﺃﻧﻪ ﻣﻔﻌﻮﻝ ﻣﺎ ﻟﹶﻢ ﻳﺴﻢ ﻓﺎﻋﻠﻪ ﻟﻘﻮﻟﻪ½ :ﻳﻌﺮﻑ¼ ﻋﻠﻰ ﺍﻟﺘﻘﺪﻳﺮ ﺍﻷﻭﻝ ،ﺃﻭ ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺃﻧﻪ ﻣﻔﻌﻮﻝ ﻟﻪ ﻋﻠﻰ ﺍﻟﺘﻘﺪﻳﺮ ﺍﻟﺜﺎﻧِﻲ ،ﻭﻗﻮﻟﻪ½ :ﻭﻛﻴﻔﻴﺔ¼ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﺃﺣﻮﺍﻝ...ﺃﱁ¼ ،ﻭﻟﹶﻤﺎ ﻓﺮﻍ ﻣﻦ
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kﻭﺍﻟﻐــﺮﺽ ﻣﻨــﻪ ﺻــﻴﺎﻧﺔ ﺍﻟــﺬﻫﻦ ﻋــﻦ ﺍﳋﻄــﺄ ﺍﻟﻠﻔﻈــﻲ ﰲ ﻛــﻼﻡ ﺍﻟﻌــﺮﺏ l. )(٢
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ﻭﻣﻮﺿﻮﻋﻪ ﺍﻟﻜﻠﻤﺔ ﻭﺍﻟﻜﻼﻡ :.ﺍﻟﻜﻠﻤـﺔ ﻟﻔـﻆ ﻭﺿـﻊ ﳌﻌـﲎ ﻣﻔـﺮﺩ )(٣
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ﺑﻴﺎﻥ ﺗﻌﺮﻳﻒ ﻋﻠﻢ ﺍﻟﻨﺤﻮ ﺷﺮﻉ ﰲ ﺑﻴﺎﻥ ﺍﻟﻔﺎﺋﺪﺓ ﺍﳌﻘﺼﻮﺩﺓ ﻣﻨﻪ ﻓﻘﺎﻝ½ :ﻭﺍﻟﻐﺮﺽ ..ﺍﱁ¼.
) (١ﻗﻮﻟﻪ] :ﻭﺍﻟﻐﺮﺽ ﻣﻨﻪ[ ﺃﻱ :ﻣﻦ ﲢﺼﻴﻞ ﻋﻠﻢ ﺍﻟﻨﺤﻮ ﺃﻭ ﺗﺪﻭﻳﻨﻪ ،ﻭﺍﻟﻐﺮﺽ :ﻣـﺎ ﻳـﺼﺪﺭ ﺍﻟﻔﻌـﻞ ﻋـﻦ ﺍﻟﻔﺎﻋـﻞ ﻷﺟﻠﻪ" ،ﻱ".
) (٢ﻗﻮﻟﻪ] :ﺻﻴﺎﻧﺔ ﺍﻟﺬﻫﻦ ﻋﻦ ﺍﳋﻄﺄ ﺍﻟﻠﻔﻈﻲ ﰲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ[ ﺃﻱ :ﻭﻗﺎﻳﺔ ﺫﻫﻦ ﺍﳌﺒﺘﺪﻱ ﻋﻦ ﺍﳋﻄﺄ ﺍﻟﻠﻔﻈﻲ ﺍﻟﻮﺍﻗﻊ ﰲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ،ﻭﰲ ﺗﻘﻴﻴﺪ ½ﺍﳋﻄﺄ¼ ﺑـ½ﺍﻟﻠﻔﻈﻲ ¼ﺍﺣﺘﺮﺍﺯ ﻋﻦ ﺍﳋﻄﺄ ﺍﻟﺼﺮﻓِﻲ ﻭﺍﳌﻌﻨﻮﻱ ﻭﺍﻟﻔﻜﺮﻱ؛ ﻷﻥﹼ ﺍﻟﺼﻴﺎﻧﺔ ﻋﻦ ﺍﻷﻭﻝ ﻏﺮﺽ ﻋﻠﻢ ﺍﻟﺼﺮﻑ ﻭﻋﻦ ﺍﻟﺜﺎﱐ ﻏﺮﺽ ﻋﻠﻢ ﺍﳌﻌﺎﻧِﻲ ﻭﺍﻟﺒﻴﺎﻥ ﻭﻋﻦ ﺍﻟﺜﺎﻟﺚ ﻏﺮﺽ ﻋﻠﻢ ﺍﳌﻴـﺰﺍﻥ ،ﻓـﺈﻥ ﻗﻠﺖ :ﻟﻮ ﻗﺎﻝ ﺍﳌﺺ½ :ﺻﻴﺎﻧﺔ ﺍﻟﻠﺴﺎﻥ¼ ﻣﻜﺎﻥ ﻗﻮﻟﻪ½ :ﺻﻴﺎﻧﺔ ﺍﻟـﺬﻫﻦ¼ ﻟﻜـﺎﻥ ﺻـﻮﺍﺑﺎﹰ؛ ﻷﻥﹼ ﺍﻟـﺘﻠﻔﹼﻆ ﺇﻧﻤـﺎ ﳛـﺼﻞ ﺑﺎﻟﻠﺴﺎﻥ ،ﻗﻠﻨﺎ :ﺇﻥﹼ ﺍﳌﺘﻠﻔﹼﻆ ﰲ ﺍﳊﻘﻴﻘﺔ ﻫﻮ ﺍﻟﺬﻫﻦ ﻭﺇﻧﻤﺎ ﺍﻟﻠﺴﺎﻥ ﻣﺘﺮﺟﻢ ﻟﻪ ﻓﺼﻴﺎﻧﺔ ﺍﳊﻘﻴﻘﺔ ﺻﻴﺎﻧﺔ ﺍﻟﻔﺮﻉ ﺃﻳﻀﺎﹰ ،ﺃﻭ ﻧﻘﻮﻝ :ﺍﻟﻌﺒﺎﺭﺓ ﲝﺬﻑ ﺍﳌﻀﺎﻑ ﻭﺍﻟﺘﻘﺪﻳﺮ½ :ﺻﻴﺎﻧﺔ ﻣﺘﺮﺟﻢ ﺍﻟﺬﻫﻦ¼ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻟﻨﺤﻮ ﻭﺍﻟﻔﺎﺋﺪﺓ ﻣﻨﻪ ﻫﻮ ﺍﻟﻌﺼﻤﺔ ﻋﻦ ﺍﳋﻄﺄ ﰲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﻭﻣﻨﻪ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﻓﻬﻢ ﻧﻈﻢ ﺍﻟﻘﺮﺁﻥ ﻭﺍﳊﺪﻳﺚ ﻭﺍﻟﻔﻘﻪ ﻛﺎﻥ ﺍﻟﻨﺤﻮ ﺃﺷﺮﻑ ﺍﻟﻌﻠﻮﻡ؛ ﻷﻥﹼ ﺷﺮﻑ ﻋﻠﻢ ﺑﺸﺮﻑ ﺍﳌﻌﻠﻮﻡ ﻣﻨﻪ ﻭﺷﺮﻑ ﺍﻟﻐﺎﻳﺔ ﻣﻨﻪ" ،ﻩ ،ﻱ".
) (٣ﻗﻮﻟﻪ] :ﺍﻟﻜﻠﻤﺔ ﻭﺍﻟﻜﻼﻡ[ ﻷﻥﹼ ﺍﻟﻨﺤﻮﻱ ﻳﺒﺤﺚ ﰲ ﺍﻟﻨﺤﻮ ﻋﻦ ﺃﺣﻮﺍﳍﻤﺎ ﻣﻦ ﺣﻴﺚ ﺍﻹﻋﺮﺍﺏ ﻭﺍﻟﺒﻨﺎﺀ ﻭﻣﺎ ﻳﺘﻌﻠﹼﻖ
ﻤﺎ ،ﻭﻫﺬﻩ ﺍﻷﺣﻮﺍﻝ ﻋﻮﺍﺭﺽ ﺫﺍﺗﻴﺔ ﻟﻠﻜﻠﻤﺔ ﻭﺍﻟﻜﻼﻡ ،ﻭﻣﺎ ﻳﺒﺤـﺚ ﰲ ﻋﻠـﻢ ﻋـﻦ ﻋﻮﺍﺭﺿـﻪ ﺍﻟﺬﺍﺗﻴـﺔ ﻳﻜـﻮﻥ ﻣﻮﺿﻮﻉ ﺫﻟﻚ ﺍﻟﻌﻠﻢ ﻓﻜﺎﻥ ﺍﻟﻜﻠﻤﺔ ﻭﺍﻟﻜﻼﻡ ﻣﻮﺿﻮﻋﻲ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ،ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻮﺿﻮﻉ ﻣﺘﻌﺪﺩﺍﹰ ﻋﻨﺪ ﺍﺷﺘﺮﺍﻛﻪ ﰲ ﺃﻣﺮ ﻳﻼﺣﻆ ﰲ ﲨﻴﻊ ﻣـﺎ ﻳﻄﻠـﻖ ﻋﻠﻴـﻪ ﻟﻔـﻆ ﺍﳌﻮﺿـﻮﻉ ﻛﺎﻷﺻـﻮﻝ ﺍﻟـﺸﺮﻋﻴﺔ ﺍﻷﺭﺑﻌـﺔ؛ ﻓﺈﻧﻬـﺎ ﻣﻮﺿﻮﻋﺎﺕ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ؛ ﻷﻧﻬﺎ ﺗﺸﺘﺮﻙ ﰲ ﻛﻮﻥ ﻛﻞﹼ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﺩﻟﻴﻼﹰ ﺷﺮﻋﻴﺎ ﻣﻈﻬﺮﺍﹰ ﳊﻜﻢ ﺷﺮﻋﻲ ،ﻋﻠﻰ ﺃﻥﹼ ﺍﳌﻮﺿﻮﻉ ﰲ ﺍﳊﻘﻴﻘﺔ ﻫﻮ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺸﺮﻋﻲ ﻭﻫﻮ ﻭﺍﺣﺪ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺫﺍﺗﻪ ﻭﺇﻧﻤﺎ ﺗﻌﺪﺩ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺃﻧﻮﺍﻋـﻪ ،ﻓﻜـﺬﺍ ﺍﻟﻜﻠﻤﺔ ﻭﺍﻟﻜﻼﻡ ﻣﻮﺿﻮﻋﺎ ﺍﻟﻨﺤﻮ ﻻﺷـﺘﺮﺍﻛﻬﻤﺎ ﰲ ﻛـﻮﻥ ﻛـﻞﹼ ﻭﺍﺣـﺪ ﻣﻨـﻬﻤﺎ ﻟﻔﻈـﺎﹰ ﻣﻮﺿـﻮﻋﺎﹰ ﻟﻠﻤﻌـﲎ ،ﻋﻠـﻰ ﺃﻥﹼ ﺍﳌﻮﺿﻮﻉ ﰲ ﺍﳊﻘﻴﻘﺔ ﻫﻮ ﺍﻟﻠﻔﻆ ﺍﳌﻮﺿﻮﻉ ﻟﻠﻤﻌﲎ ﻭﻫﻮ ﻭﺍﺣﺪ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺫﺍﺗﻪ ﻭﺇﻧﻤﺎ ﺗﻌـﺪﺩ ﺑـﺎﻟﻨﻈﺮ ﺇﱃ ﻧﻮﻋﻴـﻪ، ﺃﻭ ﻳﻘﺎﻝ :ﺍﻟﺘﻌﺪﺩ ﻋﻠﻰ ﺟﻬﺘﲔ :ﻟﻔﻈﻴﺔ ﻭﻣﻌﻨﻮﻳﺔ ،ﻛﻤﺎ ﰲ ½ﺑﺎﻟﻎ ﻭﻋﺎﻗﻞ¼ ،ﻭﻟﻔﻈﻴﺔ ﻓﻘﻂ ،ﻛﻤﺎ ﰲ ½ﺟﺎﻟﺲ ﻭﻗﺎﻋﺪ¼، ﻓﺎﻷﻭﻝ ﳑﻨﻮﻉ ،ﻭﻫﻬﻨﺎ ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﺜﺎﱐ ،ﻭﻟﹶﻤﺎ ﻓﺮﻍ ﻋﻦ ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ ﰲ ﺑﻴﺎﻥ ﺗﻌﺮﻳﻒ ﺍﻟﻨﺤﻮ ﻭﻏﺮﺿﻪ ﻭﻣﻮﺿﻮﻋﻪ ﺃﺧﺬ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ﻭﺑﻴﺎﻥ ﺗﻌﺮﻳﻒ ﺍﻟﻜﻠﻤﺔ ﻭﺃﻗﺴﺎﻣﻬﺎ ﻓﻘﺎﻝ :ﺍﻟﻜﻠﻤﺔ ..ﺇﱁ" ،ﻩ ،ﻱ".
) (٤ﻗﻮﻟﻪ] :ﺍﻟﻜﻠﻤﺔ...ﺇﱁ [ ﻗﺪﻡ ﺍﻟﻜﻠﻤﺔ ﻋﻠﻰ ﺍﻟﻜﻼﻡ ﻟﻜﻮﻧِﻬﺎ ﺟﺰﺀ ﺍﻟﻜﻼﻡ ﻭﺗﻘﺪﱘ ﺍﳉﺰﺀ ﻋﻠﻰ ﺍﻟﻜﻞﹼ ﺛﺎﺑﺖ
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kﻭﻫﻲ ﻣﻨﺤﺼﺮﺓ ﰲ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ ،ﺍﺳﻢ ﻭﻓﻌﻞ ﻭﺣﺮﻑ؛ ﻷﺎ ﺇﻣـﺎ ﺃﻥ ﻻ ﺗـﺪﻝﹼl )(١
ﻃﺒﻌﺎﹰً ﻓﺠﺎﺀ ﺑﺬﻛﺮ ﺍﻟﻜﻠﻤﺔ ﻣﻘﺪﻣﺎﹰ ﻟﻴﻮﺍﻓﻖ ﺍﻟﺬﻛﺮ ﺍﻟﻄﺒﻊ ،ﻭﻗﻴﻞ :ﺍﻟﻜﻠﻤﺔ ﻭﺍﻟﻜﻼﻡ ﻣﺸﺘﻘﹼﺎﻥ ﻣﻦ ﺍﻟﻜﻠﻢ ﺑﺘﺴﻜﲔ ﺍﻟﻼﻡ ﻟﻮﺟﻮﺩ ﺍﳌﻨﺎﺳﺒﺔ ﺑﻴﻨﻬﻤﺎ ﻟﻔﻈﺎﹰ ﻭﻣﻌﲎ ،ﺃﻣﺎ ﻟﻔﻈﺎﹰ ﻓﻈﺎﻫﺮ ،ﻭﺃﻣﺎ ﻣﻌـﲎ ﻓـﻸﻥﹼ ﺑﻌـﺾ ﺗـﺄﺛﲑﺍﺕ ﻣﻌﺎﻧﻴﻬـﺎ ﰲ ﺍﻟﻨﻔﻮﺱ ﻛﺎﳉﺮﺡ ﰲ ﺣﺼﻮﻝ ﺍﻷﱂ ،ﻭﻗﺪ ﻋﺒﺮ ﺑﻌﺾ ﻋﻦ ﺗﻠﻚ ﺍﻟﺘﺄﺛﲑﺍﺕ ﺑﻌﲔ ﺍﳉﺮﺡ ﺣﻴﺚ ﻗﺎﻝ :ﺷﻌﺮ: ﺟﺮﺍﺣﺎﺕ
ﺍﻟﺴﻨﺎﻥ ﻟﹶﻬﺎ
ﺍﻟﺘﻴﺎﻡ ﻭﻻ ﻳﻠﺘﺎﻡ ﻣﺎ ﺟﺮﺡ ﺍﻟﻠﺴﺎﻥ
ﻭﻳﻘﺎﻝ½ :ﺟﺮﺍﺣﺔ ﺍﻟﻠﺴﺎﻥ ﺃﺻﻌﺐ ﻣﻦ ﺟﺮﺍﺣﺔ ﺍﻟﺴﻨﺎﻥ¼ ،ﻭﺍﻟﻼﻡ ﰲ ½ﺍﻟﻜﻠﻤﺔ¼ ﻟﻠﺠـﻨﺲ ﺃﻭ ﻟﻠﻌﻬـﺪ ﺍﳋـﺎﺭﺟﻲ؛ ﻷ ﹼﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻜﻠﻤﺔ ﺍﳉﺎﺭﻳﺔ ﻋﻠﻰ ﺃﻟﺴﻨﺔ ﺍﻟﻨﺤـﺎﺓ ،ﻭﺍﻟﻘﺮﻳﻨـﺔ ﻋﻠـﻰ ﻣﺮﺍﺩﻧـﺎ ﺗﻠـﻚ ﺍﻟﻜﻠﻤـﺔ ﺃﻥﹼ ﺍﻟﻌـﺎﻟِﻢ ﳓـﻮﻱ ﻭﺍﳌﺘﻌﻠﹼﻢ ﳓﻮﻱ ﻭﺍﻟﻜﺘﺎﺏ ﻣﺼﻨﻒ ﰲ ﺍﻟﻨﺤﻮ ،ﻭﺍﻟﺘﺎﺀ ﻓﻴﻬﺎ ﻟﻠﻮﺣﺪﺓ ،ﻭﻗﻮﻟﻪ½ :ﻟﻔﻆ¼ ﺟﻨﺲ ﻳﺸﺘﻤﻞ ﺍﳌﻮﺿـﻮﻋﺎﺕ ﻭﺍﳌﻬﻤﻼﺕ ،ﻭﻗﻮﻟﻪ½ :ﻭﺿﻊ ﳌﻌﲎ¼ ﻓﺼﻞ ﺧﺮﺝ ﺑﻪ ﺍﳌﻬﻤﻼﺕ ﻭﻣﺎ ﻭﺿﻊ ﻟﻐﺮﺽ ﺍﻟﺘﺮﻛﻴﺐ ﻛﺤـﺮﻭﻑ ﺍﳍﺠـﺎﺀ ﳓﻮ :ﺍ ،ﺏ ،ﺕ ﺇﱃ ﻏﲑ ﺫﻟﻚ ،ﻭﻣﺎ ﻭﺿﻊ ﻟﻌﻼﻣﺔ ﺍﻹﻋﺮﺍﺏ ﻛﺎﳊﺮﻛﺎﺕ ﻭﺍﳊﺮﻭﻑ ﺍﻹﻋﺮﺍﺑﻴﺔ ،ﻭﻗﻮﻟﻪ½ :ﻣﻔﺮﺩ¼ ﻓﺼﻞ ﺁﺧﺮ ﺧﺮﺝ ﺑﻪ ﻣﺎ ﻭﺿﻊ ﻟﻠﻤﻌﲎ ﺍﳌﺮﻛﹼﺐ ،ﺛﹸﻢ ﺍﻋﻠﻢ ﺃﻥﹼ ﻟﻜﻮﻥ ﺍﻟﻠﻔﻆ ﻛﻠﻤﺔ ﺷـﺮﺍﺋﻂ :ﺃﻥ ﳜـﺮﺝ ﻣـﻦ ﺍﻟﻔـﻢ ﻭﺃﻥ ﳜﺮﺝ ﻣﻦ ﻓﻢ ﺍﻹﻧﺴﺎﻥ ﻭﺃﻥ ﻳﻜﻮﻥ ﺑﻘﺼﺪ ﺍﻟﺘﻜﻠﹼﻢ ﻭﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻣﻌﲎ ،ﻓﺎﻟﻜﻠﻤـﺔ ﻣـﺎ ﳜﺮﺟـﻪ ﺍﻹﻧـﺴﺎﻥ ﻣـﻦ ﻓﻤﻪ ﺑﻘﺼﺪ ﺍﻟﺘﻜﻠﹼﻢ ﺩﺍﻻ ﻋﻠﻰ ﻣﻌﲎ ،ﻭﺍﻟﻠﻔﻆ ﰲ ﺍﻟﻠﻐﺔ :ﺍﻟﺮﻣﻲ ﻣﻄﻠﻘﺎﹰ ﺳﻮﺍﺀ ﻛـﺎﻥ ﻣـﻦ ﺍﻟﻔـﻢ ﺃﻭ ﻣـﻦ ﻏـﲑﻩ ﻟﻔﻈـﺎﹰ ﺃﻭ ﻏﲑﻩ ،ﻣﺜﺎﻝ ﺭﻣﻲ ﺍﻟﻠﻔﻆ ﻣﻦ ﺍﻟﻔﻢ ﻛﺎﻟﺘﻜﻠﹼﻢ ﺑﻘﻮﻝ½ :ﺯﻳﺪ ﻗﺎﺋﻢ¼ ،ﻭﻣﺜﺎﻝ ﺭﻣـﻲ ﻏـﲑ ﺍﻟﻠﻔـﻆ ﳓـﻮ½ :ﺃﻛﻠـﺖ ﺍﻟﺘﻤـﺮﺓ ﻭﻟﻔﻈﺖ ﺍﻟﻨﻮﺍﺓ¼ ،ﻭﻣﺜﺎﻝ ﺭﻣﻲ ﻏﲑ ﺍﻟﻠﻔﻆ ﻣﻦ ﻏﲑ ﺍﻟﻔـﻢ ﳓـﻮ½ :ﻟﻔﻈـﺖ ﺍﻟﺮﺣـﻰ ﺍﻟـﺪﻗﻴﻖ¼ ،ﻭﰲ ﺍﻻﺻـﻄﻼﺡ :ﻣـﺎ ﻳﺘﻠﻔﹼﻆ ﺑﻪ ﺍﻹﻧﺴﺎﻥ ،ﻭﺍﻟﻮﺿﻊ ﰲ ﺍﻟﻠﻐﺔ :ﺟﻌﻞ ﺍﻟﺸﺊ ﰲ ﺣﻴﺰ ﺍﻟﺸﺊ ﺍﻵﺧﺮ ،ﻭﰲ ﺍﻻﺻﻄﻼﺡ :ﲣﺼﻴﺺ ﺷﺊ ﺑﺸﺊ ﲝﻴﺚ ﻣﱴ ﺃﻃﻠﻖ ﺃﻭ ﺃﺣﺲ ﺍﻟﺸﺊ ﺍﻷﻭﻝ ﻓﻬﻢ ﻣﻨﻪ ﺍﻟﺜﺎﱐ ،ﻭ½ﺍﻟﹾﻤﻌﻨﻰ¼ ﺇﻣﺎ ½ﻣﻔﻌﻞ¼ ﺍﺳﻢ ﻣﻜـﺎﻥ ﺃﻭ ﻣـﺼﺪﺭ ﻣﻴﻤـﻲ ﲟﻌﲎ ﺍﳌﻔﻌﻮﻝ؛ ﻷﻧﻪ ﺇﺫﺍ ﺗﻌﺬﹼﺭ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻈﺮﻭﻑ ﺃﻭ ﺍﳌﺼﺎﺩﺭ ﰲ ﻣﻌﺎﻧﻴﻬﺎ ﺍﻷﺻﻠﻴﺔ ﻳﺆﻭﻝ ﻋﻨﻪ ﺑـﺎﳌﻔﻌﻮﻝ ﳓـﻮ: ½ﻣﺸﺮﺏ ﻋﺬﺏ¼ ﻭ½ﻣﺮﻛﺐ ﻓﺎﺭﻩ¼ ﺃﻱ½ :ﻣﺸﺮﻭﺏ ﻋﺬﺏ¼ ﻭﻣﺮﻛﻮﺏ ﻓﺎﺭﻩ¼ ،ﻭﻳﻘﺎﻝ½ :ﻫﺬﺍ ﺿﺮﺏ ﺍﻷﻣـﲑ¼ ﺃﻱ: ﻣﻀﺮﻭﺑﻪ ،ﺃﻭ ﺃﺻﻠﻪ ½ﻣﻌﻨﻮﻱ¼ ﻋﻠﻰ ﺻﻴﻐﺔ ﺍﺳﻢ ﺍﳌﻔﻌـﻮﻝ ﻗﻠﹼﺒـﺖ ﺍﻟـﻮﺍﻭ ﻳـﺎﺀ ﲟﻮﺟـﺐ ﺍﻹﻋـﻼﻝ ﻭﺃﺑـﺪﻟﺖ ﺍﻟـﻀﻤﺔ ﻛﺴﺮﺓ ﻭﺍﻟﻜﺴﺮﺓ ﻓﺘﺤﺔ ﻋﻠﻰ ﺧﻼﻑ ﺍﻟﻘﻴﺎﺱ ،ﻭﺇﻧﻤﺎ ﻛﺎﻥ ﻫـﺬﺍ ﺍﻟﺘﺨﻔﻴـﻒ ﻏـﲑ ﻗﻴﺎﺳـﻲ ﻟﻔﻘـﺪﺍﻥ ﻧﻈـﲑﻩ ﰲ ﻛـﻼﻡ ﺍﻟﻌﺮﺏ ،ﻭﰲ ﺍﻻﺻﻄﻼﺡ :ﻣﺎ ﻳﻌﻨﻰ ﻋﻦ ﺍﻟﻠﻔﻆ ﺃﻭ ﻳﻔﻬﻢ ﺑﻪ ﻻ ﻣـﺎ ﻷﺟﻠـﻪ ﺍﻟﻠﻔـﻆ ،ﻭﺍﳌـﺮﺍﺩ ﺑــ½ﺍﳌﻔـﺮﺩ¼ ﻣـﺎ ﻟـﻴﺲ ﲟﺮﻛﹼﺐ" ،ﻩ" ﻭﻏﲑﻩ.
) (١ﻗﻮﻟﻪ] :ﻣﻨﺤﺼﺮﺓ ...ﺃﱁ[ ﺃﻱ :ﻣﻨﻘﺴﻤﺔ ﺇﱃ ﻫﺬﻩ ﺍﻷﻗﺴﺎﻡ ﺍﻟﺜﻼﺛﺔ ،ﻭﺇﻧﻤﺎ ﺍﳓﺼﺮﺕ ﰲ ﺛﻼﺛـﺔ ﺃﻗـﺴﺎﻡ؛ ﻷﻥﹼ
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ﺍﻟﻜﻠﻤﺔ ﻻﲣﻠﻮ ﺇﻣﺎ ﺃﻥ ﺗﺪﻝﹼ ﻋﻠﻰ ﻣﻌﲎ ﰲ ﻧﻔﺴﻬﺎ ﺃﻭ ﻻ ،ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺜﺎﱐ ﻓﻬﻮ ﺍﳊﺮﻑ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﻭﻝ ﻓﻼ ﲣﻠﻮ ﺇﻣﺎ ﺃﻥ ﻳﻘﺘﺮﻥ ﻣﻌﻨﺎﻫﺎ ﺑﺄﺣﺪ ﺍﻷﺯﻣﻨﺔ ﺍﻟﺜﻼﺛـﺔ ﺃﻭ ﻻ ،ﻓـﺈﻥ ﻛـﺎﻥ ﺍﻟﺜـﺎﱐ ﻓﻬـﻮ ﺍﻻﺳـﻢ ،ﻭﺇﻥ ﻛـﺎﻥ ﺍﻷﻭﻝ
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١٤
ﰲ
kﻋﻠﻰ ﻣﻌﲎ ﰲ ﻧﻔﺴﻬﺎ ﻭﻫﻮ ﺍﳊﺮﻑ ،ﺃﻭ ﺗﺪﻝﹼ ﻋﻠﻰ ﻣﻌﲎ ﰲ ﻧﻔـﺴﻬﺎ ﻭﻳﻘﺘـﺮﻥl ﻣﻌﻨﺎﻫﺎ ﺑﺄﺣﺪ ﺍﻷﺯﻣﻨﺔ ﺍﻟﺜﻼﺛﺔ ﻭﻫﻮ ﺍﻟﻔﻌﻞ ،ﺃﻭ ﺗﺪﻝﹼ ﻋﻠﻰ ﻣﻌﲎ ﰲ ﻧﻔﺴﻬﺎ ﻭﻟﹶـﻢ
ﻳﻘﺘﺮﻥ ﻣﻌﻨﺎﻫﺎ ﺑِﻪ ﻭﻫـﻮ ﺍﻻﺳـﻢ .ﻓﺤـﺪ ﺍﻻﺳـﻢ :ﻛﻠﻤـﺔ ﺗـﺪﻝﹼ ﻋﻠـﻰ ﻣﻌـﲎ ﰲ )(١
ﻧﻔــﺴﻬﺎ ﻏــﲑ ﻣﻘﺘــﺮﻥ ﺑﺄﺣــﺪ ﺍﻷﺯﻣﻨــﺔ ﺍﻟﺜﻼﺛــﺔ ﺃﻋــﲏ :ﺍﳌﺎﺿــﻲ ﻭﺍﳊــﺎﻝ
ﻭﺍﻻﺳﺘﻘﺒﺎﻝ ﻛـ½ﺭﺟﻞ¼ ﻭ½ﻋﻠﻢ¼ ﻭﻋﻼﻣﺘﻪ ﺻﺤﺔ ﺍﻹﺧﺒـﺎﺭ ﻋﻨـﻪ ﳓـﻮ½ :ﺯﻳـﺪ )(٢
ﻓﻬﻮ ﺍﻟﻔﻌﻞ .ﺛﹸﻢ ﺍﻟﺘﻘﺴﻴﻢ ﻋﻠﻰ ﻧﻮﻋﲔ :ﺗﻘﺴﻴﻢ ﺍﻟﻜﻠﻲ ﺇﱃ ﺍﳉﺰﺋﻴﺎﺕ ﻛﺘﻘﺴﻴﻢ ﺍﳊﻴﻮﺍﻥ ﺇﱃ ﺍﻹﻧﺴﺎﻥ ﻭﺍﻟﻔﺮﺱ ﻭﺍﻟﻐﻨﻢ ﻭﻏﲑﻫﺎ ،ﻭﺗﻘﺴﻴﻢ ﺍﻟﻜﻞﹼ ﺇﱃ ﺍﻷﺟﺰﺍﺀ ﻛﺘﻘﺴﻴﻢ ﺍﻟﺴﻜﻨﺠﺒﲔ ﺇﱃ ﺍﳌﺎﺀ ﻭﺍﳋﻞﹼ ﻭﺍﻟﻌﺴﻞ ،ﻭﺍﳌﺮﺍﺩ ﻫﻬﻨﺎ ﺍﻷﻭﻝ ،ﺛﹸﻢ ﺍﳌﺼﻨﻒ ﻗﺪﻡ ﺍﻻﺳﻢ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﰲ ﺍﻟﺘﻘﺴﻴﻢ ﻟﻜﻮﻧـﻪ ﻣـﺴﺘﻐﻨﻴﺎﹰ ﻋـﻦ ﺍﻟﻔﻌـﻞ ،ﻭﻗـﺪﻡ ﺍﻟﻔﻌـﻞ ﻋﻠـﻰ ﺍﳊﺮﻑ ﻟﻜﻮﻧﻪ ﻣﺴﺘﻘﻼ ﰲ ﺍﳌﻌﲎ ،ﻭﻗﺪﻡ ﺍﳊﺮﻑ ﰲ ﻭﺟﻪ ﺍﳊﺼﺮ؛ ﻷﻧﻪ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻄﺮﻑ ،ﻓﺬﻛﺮﻩ ﻣـﺮﺓ ﰲ ﻃﺮﻑ ﺍﻻﻧﺘﻬﺎﺀ ﻭﺃﺧﺮﻯ ﰲ ﻃﺮﻑ ﺍﻻﺑﺘﺪﺍﺀ ،ﻭﻗﺪﻡ ﺍﻟﻔﻌﻞ ﻋﻠﻰ ﺍﻻﺳﻢ؛ ﻷﻥﹼ ﺗﻌﺮﻳﻒ ﺍﻟﻔﻌﻞ ﻭﺟﻮﺩﻱ ﻭﺗﻌﺮﻳﻒ ﺍﻻﺳﻢ ﻋﺪﻣﻲ ﻭﺍﻷﻋﺪﺍﻡ ﺗﻌﺮﻑ ﲟﻠﻜﺎﺗِﻬﺎ" ،ﻱ" ﻭﻏﲑﻩ.
) (١ﻗﻮﻟﻪ] :ﻓﺤﺪ ﺍﻻﺳﻢ...ﺇﱁ[ ﺍﳊﺪ ﰲ ﺍﻟﻠﻐﺔ :ﺍﳌﻨﻊ ،ﺳﻤﻲ ﺑﻪ ﺍﻟﺘﻌﺮﻳﻒ؛ ﻷﻧـﻪ ﳝﻨـﻊ ﺩﺧـﻮﻝ ﺍﻟﻐـﲑ ﻓﻴـﻪ ،ﻭﺍﳌـﺮﺍﺩ ﻫﻬﻨﺎ ﺑﺎﳊﺪ ﺍﳌﻌﺮﻑ ﺍﳉﺎﻣﻊ ﺍﳌﺎﻧﻊ ،ﻭﺍﻻﺳﻢ ﺃﺻﻠﻪ½ :ﲰﻮ¼ ﻋﻨﺪ ﺍﻟﺒﺼﺮﻳﲔ ﲟﻌﲎ ﺍﻟﻌﻠـﻮ ،ﻭﺳـﻤﻲ ﻫـﺬﺍ ﺍﻟﻘـﺴﻢ ﺍﺳﻤﺎﹰ ﻟﺴﻤﻮﻩ ﻋﻠﻰ ﺃﺧﻮﻳﻪ ،ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﳎﻴﺌﻪ ﰲ ﺍﳉﻤﻊ ½ﺃﲰﺎﺀ¼ ﻭﰲ ﺍﻟﺘﺼﻐﲑ ½ﺳـﻤﻲ ¼ﻭﺃﺑﻨﻴـﺔ ﺍﺷـﺘﻘﺎﻕ ﺍﻻﺳﻢ ﳓﻮ ½ﺳﻤﻰ ﻳﺴﻤﻲ¼ ،ﻓﻜﻞﹼ ﻫﺬﺍ ﻳﺪﻝﹼ ﻋﻠﻰ ﺃﻧﻪ ﻧﺎﻗﺺ ﻻ ﻣﺜﺎﻝ؛ ﻷﻧﻪ ﻟﻮ ﻛﺎﻥ ﻣﺜﺎﻻﹰ ﻟﻘﻴﻞ ﰲ ﺃﻣﺜﻠﺔ ﺍﺷﺘﻘﺎﻗﻪ: ½ﻭﺳﻢ ﻳﺴﻢ ﻭﲰﺎﹰ¼ ،ﻭﻗﻴﻞ :ﺃﺻﻠﻪ ½ﻭﺳﻢ¼ ﲟﻌﲎ ﺍﻟﻌﻼﻣﺔ ،ﻭﺳﻤﻲ ﺑﻪ ﻟﻜﻮﻧﻪ ﻋﻼﻣﺔ ﻋﻠﻰ ﻣﺴﻤﺎﻩ ،ﻭﻗﻮﻟﻪ½ :ﻛﻠﻤـﺔ ﺗﺪﻝﹼ ﻋﻠﻰ ﻣﻌﲎ¼ ﺟﻨﺲ ﻳﺸﺘﻤﻞ ﺍﶈﺪﻭﺩ ﻭﻏﲑﻩ ،ﻭﻗﻮﻟﻪ½ :ﰲ ﻧﻔﺴﻬﺎ¼ ﻓﺼﻞ ﺧـﺮﺝ ﺑـﻪ ﺍﳊـﺮﻑ؛ ﻷﻧـﻪ ﻻ ﻳـﺪﻝﹼ ﻋﻠﻰ ﻣﻌﲎ ﰲ ﻧﻔﺴﻬﺎ ،ﻭﻗﻮﻟﻪ½ :ﻏﲑ ﻣﻘﺘﺮﻥ...ﺇﱁ¼ ﻓﺼﻞ ﺁﺧﺮ ﺧﺮﺝ ﺑـﻪ ﺍﻟﻔﻌـﻞ ،ﻭﺍﳌـﺮﺍﺩ ﺑﻌـﺪﻡ ﺍﻻﻗﺘـﺮﺍﻥ ﻣـﺎ ﻻ ﻳﻜﻮﻥ ﻣﻘﺘﺮﻧﺎﹰ ﲝﺴﺐ ﺍﻟﻮﺿﻊ ﻓﻼ ﻳﺪﺧﻞ ﻣﺜﻞ ½ﻛﺎﺩ¼ ﻭ½ﺑﺌﺲ¼ ﻭ½ﻧﻌﻢ¼ ﰲ ﺍﳊﺪ." ،
) (٢ﻗﻮﻟﻪ] :ﺻﺤﺔ ﺍﻹﺧﺒﺎﺭ ...ﺇﱁ[ ﺷﺮﻉ ﺍﳌﺼﻨﻒ ﺑﻌﺪ ﺍﻟﻔﺮﺍﻍ ﻋﻦ ﺗﻌﺮﻳﻒ ﺍﻻﺳﻢ ﰲ ﺑﻌﺾ ﺧﻮﺍﺻﻪ ﻹﻳﻀﺎﺡ
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ﺍﻟﺘﻌﺮﻳﻒ؛ ﻷﻥﹼ ﺍﻟﺸﺊ ﻛﻤﺎ ﻳﻌﺮﻑ ﲝﺪﻩ ﻛﺬﻟﻚ ﻳﻌﺮﻑ ﺑﻌﻼﻣﺘﻪ ﻭﺧﻮﺍﺻﻪ ،ﻭﻣﻌـﲎ ﻗﻮﻟـﻪ½ :ﺻـﺤﺔ ﺍﻹﺧﺒـﺎﺭ ﻋﻨﻪ¼ :ﺃﻥ ﻳﺼﺢ ﺍﻹﺧﺒﺎﺭ ﻋﻨﻪ ،ﻓﻜﻮﻧﻪ ﻣﺴﻨﺪﺍﹰ ﺇﻟﻴﻪ ﻣﻦ ﺧﻮﺍﺻـﻪ؛ ﻷﻥﹼ ﺍﻟﻔﻌـﻞ ﻻ ﻳﻜـﻮﻥ ﻣـﺴﻨﺪﺍﹰ ﺇﻟﻴـﻪ ،ﻭﻛـﺬﺍ ﺍﻹﺿﺎﻓﺔ؛ ﻷﻧﻬﺎ ﺇﻣﺎ ﻟﻠﺘﻌﺮﻳﻒ ﺃﻭ ﻟﻠﺘﺨﺼﻴﺺ ﺃﻭ ﻟﻠﺘﺨﻔﻴﻒ ﻭﻛﻞﹼ ﺫﻟـﻚ ﻻ ﻳﻜـﻮﻥ ﺇﻻﹼ ﰲ ﺍﻻﺳـﻢ ،ﻭﻛـﺬﺍ ﻻﻡ ﺍﻟﺘﻌﺮﻳﻒ؛ ﻷﻥﹼ ﺍﻟﻼﻡ ﻟﺘﻌﻴﲔ ﺍﳌﻌﲎ ﺍﳌﺴﺘﻘﻞﹼ ﻭﻫﻮ ﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﰲ ﺍﻻﺳﻢ؛ ﻷﻥﹼ ﺍﻟﻔﻌـﻞ ﻭﺇﻥ ﺩﻝﹼ ﻋﻠﻴـﻪ ﻟﻜـﻦ
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kﻗﺎﺋﻢ¼ ،ﻭﺍﻹﺿﺎﻓﺔ ﳓﻮ½ :ﻏﻼﻡ ﺯﻳﺪ¼ ،ﻭﺩﺧﻮﻝ ﻻﻡ ﺍﻟﺘﻌﺮﻳـﻒ ﻛــ½ﺍﻟﺮﺟـﻞ¼l، ﻭﺍﳉﺮ ﻭﺍﻟﺘﻨﻮﻳﻦ ﳓﻮ½ :ﺑﺰﻳﺪ¼ ،ﻭﺍﻟﺘﺜﻨﻴﺔ ﻭﺍﳉﻤﻊ ﻭﺍﻟﻨﻌﺖ ﻭﺍﻟﺘﺼﻐﲑ ﻭﺍﻟﻨﺪﺍﺀ
ﻓﺈﻥﹼ ﻛﻞﹼ ﻫﺬﻩ ﺧﻮﺍﺹ ﺍﻻﺳﻢ ،ﻭﻣﻌﲎ ﺍﻹﺧﺒﺎﺭ ﻋﻨﻪ ﺃﻥ ﻳﻜﻮﻥ ﳏﻜﻮﻣﺎﹰ ﻋﻠﻴﻪ )(١
ﻟﻜﻮﻧﻪ ﻓﺎﻋﻼﹰ ﺃﻭ ﻣﻔﻌﻮﻻﹰ ﺃﻭ ﻣﺒﺘﺪﺃﹰ ،ﻭﻳﺴﻤﻰ ﺍﲰﺎﹰ ﻟﺴﻤﻮﻩ ﻋﻠﻰ ﻗـﺴﻴﻤﻴﻪ ﻻ ﻟﻜﻮﻧـﻪ ﻭﲰﺎﹰ ﻋﻠﻰ ﺍﳌﻌﲎ ،ﻭﺣﺪ ﺍﻟﻔﻌﻞ :ﻛﻠﻤﺔ ﺗﺪﻝﹼ ﻋﻠﻰ ﻣﻌـﲎ ﰲ ﻧﻔـﺴﻬﺎ ﺩﻻﻟـﺔﹰ )(٢
ﻣﻘﺘﺮﻧﺔﹰ ﺑﺰﻣﺎﻥ ﺫﻟﻚ ﺍﳌﻌﲎ ﻛــ½ﺿـﺮﺏ ،ﻳـﻀﺮﺏ ،ﺍﺿـﺮﺏ¼ ،ﻭﻋﻼﻣﺘـﻪ ﺃﻥ
ﺩﻻﻟﺔ ﺗﻀﻤﻨﻴﺎ ﻻ ﻣﻄﺎﺑﻘﻴﺎ ،ﻭﻷﻥﹼ ﺍﻟﻼﻡ ﻟﺘﻌﻴﲔ ﺍﻟﺬﺍﺕ ﻭﺍﻟﺬﺍﺕ ﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﺍﲰـﺎﹰ ،ﻭﻛـﺬﺍ ﺍﳉـﺮ؛ ﻷﻧـﻪ ﺃﺛـﺮ ﺣـﺮﻑ ﺍﳉـﺮ ﻓﻜﻤـﺎ ﺣـﺮﻑ ﺍﳉـﺮ ﳐـﺘﺺ ﺑﺎﻻﺳـﻢ ﻓﻜـﺬﺍ ﺃﺛـﺮﻩ ،ﻭﻛـﺬﺍ ﺍﻟﺘﻨـﻮﻳﻦ؛ ﻷﻧـﻪ ﻳﻮﺟـﺐ ﺍﻻﻧﻘﻄﺎﻉ ﻋﻤﺎ ﺑﻌﺪﻩ ﻭﺍﻟﻔﻌﻞ ﻳﻮﺟﺐ ﺍﻻﺗﺼﺎﻝ ﺑِﻤﺎ ﺑﻌﺪﻩ ﻭﻫﻮ ﺍﻟﻔﺎﻋﻞ ،ﻭﻛﺬﺍ ﺍﻟﺘﺜﻨﻴـﺔ ﻭﺍﳉﻤـﻊ؛ ﻷﻤـﺎ ﻳﺴﺘﻠﺰﻣﺎﻥ ﺍﻟﺘﻌـﺪﺩ ﻭﺍﻟﺘﻌـﺪﺩ ﻳـﺴﺘﻠﺰﻡ ﺍﻟﺘﻐـﺎﻳﺮ ﻭﻻ ﺗﻐـﺎﻳﺮ ﰲ ﺍﻟﻔﻌـﻞ ،ﺃﻣـﺎ ﺗﺜﻨﻴـﺔ ﺍﻟﻔﻌـﻞ ﻭﺍﳉﻤـﻊ ﳓـﻮ: ½ﺿﺮﺑﺎ¼ ﻭ½ﺿﺮﺑﻮﺍ¼ ﻓﺮﺍﺟﻊ ﺇﱃ ﺍﻟﻔﺎﻋﻞ ،ﻭﻛﺬﺍ ﺍﻟﻨﻌﺖ ﻭﺍﻟﺘـﺼﻐﲑ؛ ﻷﻥﹼ ﺍﻟﻔﻌـﻞ ﻻ ﻳﻮﺻـﻒ ﻭﻻ ﻳـﺼﻐﺮ، ﻭﻛﺬﺍ ﺍﻟﻨﺪﺍﺀ؛ ﻷﻥﹼ ﺍﳌﻨﺎﺩﻯ ﻛﻮﻥ ﺍﻻﺳﻢ ﻣﺪﻋﻮﺍ ﻣﺴﻤﺎﻩ ﻭﻻ ﳝﻜـﻦ ﺍﻟـﺪﻋﺎﺀ ﰲ ﺍﻟﻔﻌـﻞ ،ﻭﻗﻮﻟـﻪ½ :ﻓـﺈﻥﹼ ﻛﻞﹼ ﻫﺬﻩ...ﺇﱁ¼ ﻟﻠﺘﻴﺴﲑ ﻟﻠﻄﺎﻟﺐ ﺍﳌﺒﺘﺪﻱ ﻭﻟﻠﺘﻨﺒﻴﻪ ﻋﻠﻰ ﻗﺼﻮﺭ ﻓﻬﻤـﻪ ﻭﻗﻠﹼـﺔ ﺑـﻀﺎﻋﺘﻪ؛ ﻓﺈﻧـﻪ ﺭﲟـﺎ ﻻ ﻳﻔﻬﻢ ﺷﻴﺌﺎﹰ ﻣﺎﻟﹶﻢ ﻳﺼﺮﺡ ﺑﻪ" ،ﻱ ،ﻩ".
) (١ﻗﻮﻟﻪ] :ﻭﻣﻌﲎ ﺍﻹﺧﺒﺎﺭ ﻋﻨﻪ ...ﺇﱁ[ ﻟﹶﻤﺎ ﻛﺎﻥ ﺳﺎﺋﺮ ﺍﳋﻮﺍﺹ ﻇﺎﻫﺮ ﺍﳌﺮﺍﺩ ﻟﹶﻢ ﳛﺘﺞ ﺇﱃ ﺗﻔﺴﲑﻩ ﺛﺎﻧﻴـﺎﹰ ﺇ ﹼﻻ ﻗﻮﻟﻪ½ :ﺻﺤﺔ ﺍﻹﺧﺒﺎﺭ ﻋﻨﻪ¼ ﻓﺈﻧﻪ ﺧﻔﻲ ﺍﳌﻌﲎ ،ﻓﺄﺷﺎﺭ ﺇﱃ ﺑﻴﺎﻧﻪ ﻭﺇﻇﻬﺎﺭﻩ ،ﻓﻘﺎﻝ :ﻭﻣﻌﲎ ﺍﻹﺧﺒـﺎﺭ ﻋﻨـﻪ ﻛـﺬﺍ ﻭﻛﺬﺍ ،ﻭﻗﻮﻟﻪ½ :ﺃﻭ ﻣﻔﻌﻮﻻﹰ¼ ﺍﳌﺮﺍﺩ ﺑﻪ ﻣﻔﻌﻮﻝ ﻣﺎ ﻳـﺴﻢ ﻓﺎﻋﻠـﻪ ﻭﺇﻻﹼ ﻓﺎﳌﻔﺎﻋﻴـﻞ ﺍﳋﻤـﺴﺔ ﻟـﻴﺲ ﻣﻨـﻬﺎ ﺷـﺊ ﳏﻜﻮﻣﺎﹰ ﻋﻠﻴﻪ ،ﻭﻗﻮﻟﻪ½ :ﻳﺴﻤﻰ¼ ﺃﻱ :ﺍﻻﺳﻢ ﺍﱁ ،ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟﺒﺼﺮﻳﻮﻥ ﻣﻦ ﺃﻥﹼ ﺍﻻﺳﻢ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻟﺴﻤﻮ ﺑﻜـﺴﺮ ﺍﻟـﺴﲔ ﻭﺳـﻜﻮﻥ ﺍﳌـﻴﻢ ﲟﻌـﲎ ﺍﻟﻌﻠـﻮ؛ ﻷﻧـﻪ ﻳـﺴﻤﻮ ﺃﻱ :ﻳﻌﻠـﻮ ﻋﻠـﻰ ﻗﺴﻴﻤﻴﻪ" ،ﻩ".
) (٢ﻗﻮﻟﻪ] :ﻛﻠﻤﺔ[ ﻣﻮﺻﻮﻑ ﺟﻨﺲ ﻳﺸﺘﻤﻞ ﺍﳌﻘﺼﻮﺩ ﻭﻏﲑﻩ ،ﻭﻗﻮﻟﻪ½ :ﺗﺪﻝﹼ ﻋﻠﻰ ﻣﻌـﲎ ﰲ ﻧﻔـﺴﻬﺎ¼ ﺃﻱ :ﺑﻨﻔـﺴﻬﺎ ،ﺻـﻔﺔ
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ﻓﺼﻞ ﺧﺮﺝ ﺑﻪ ﺍﳊﺮﻑ ،ﻭﻗﻮﻟﻪ½ :ﺩﻻﻟﺔ ﻣﻘﺘﺮﻧﺔ ﺑﺰﻣﺎﻥ ﺫﻟﻚ ﺍﳌﻌﲎ¼ ﻓﺼﻞ ﺁﺧﺮ ﺧﺮﺝ ﺑﻪ ﺍﻻﺳﻢ ،ﻭﺍﳌﺮﺍﺩ ﺑﺎﻻﻗﺘﺮﺍﻥ ﻣـﺎ ﻳﻜﻮﻥ ﲝﺴﺐ ﺍﻟﻮﺿﻊ ﻓﻼ ﳜﺮﺝ ﻣﺜﻞ ½ﻧﻌﻢ¼ ﻭ½ﻋﺴﻰ¼ "ﻩ".
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kﻳﺼﺢ ﺍﻹﺧﺒﺎﺭ ﺑـﻪ ﻻ ﻋﻨـﻪ ،ﻭﺩﺧـﻮﻝ ½ﻗـﺪ¼ ﻭﺍﻟـﺴﲔ ﻭ½ﺳـﻮﻑ¼ ﻭﺍﳉـﺰﻡl، )(١
ﻭﺍﻟﺘــﺼﺮﻳﻒ ﺇﱃ ﺍﳌﺎﺿــﻲ ﻭﺍﳌــﻀﺎﺭﻉ ،ﻭﻛﻮﻧــﻪ ﺃﻣــﺮﺍﹰ ﺃﻭ ﻴ ـﺎﹰ ،ﻭﺍﺗ ـﺼﺎﻝ ﺍﻟﻀﻤﺎﺋﺮ ﺍﻟﺒﺎﺭﺯﺓ ﺍﳌﺮﻓﻮﻋﺔ ﳓﻮ ½ : ﺿﺮﺑﺖ¼ ،ﻭﺗﺎﺀ ﺍﻟﺘﺄﻧﻴﺚ ﺍﻟـﺴﺎﻛﻨﺔ ﳓـﻮ:
ﺿﺮﺑﺖ¼ ،ﻭﻧﻮﱐ ﺍﻟﺘﺄﻛﻴﺪ ﻓﺈﻥﹼ ﻛﻞﹼ ﻫﺬﻩ ﺧﻮﺍﺹ ﺍﻟﻔﻌﻞ .ﻭﻣﻌﲎ ﺍﻹﺧﺒﺎﺭ ﺑـﻪ ½
) (١ﻗﻮﻟﻪ ] :ﺃﻥ ﻳﺼﺢ ﺍﻹﺧﺒﺎﺭ ﺑﻪ ﻻ ﻋﻨﻪ[ ﺍﳊﺎﺻﻞ ﺃﻥﹼ ﺻﺤﺔ ﺍﻹﺧﺒﺎﺭ ﺑﻪ ﻋﻠﻰ ﻗﺴﻤﲔ ﺃﺣﺪﳘﺎ :ﻣﺎ ﻳﻜﻮﻥ ﻣﻊ
i
ﺻﺤﺔ ﺍﻹﺧﺒﺎﺭ ﻋﻨﻪ ،ﻭﺛﺎﻧﻴﻬﻤﺎ :ﻣﺎ ﻳﻜﻮﻥ ﻣـﻊ ﻋـﺪﻡ ﺍﻟـﺼﺤﺔ ،ﻓـﺎﻷﻭﻝ ﻣـﻦ ﻋﻼﻣـﺎﺕ ﺍﻻﺳـﻢ ،ﻭﺍﻟﺜـﺎﱏ ﻣـﻦ ﻋﻼﻣﺎﺕ ﺍﻟﻔﻌﻞ ،ﻭﻗﻮﻟﻪ½ :ﺩﺧﻮﻝ ﻗﺪ¼؛ ﻷﺎ ﺇﻣﺎ ﻟﻠﺘﻘﺮﻳﺐ ﳓﻮ½ :ﻗﺪ ﻗﺎﻣﺖ ﺍﻟﺼﻠﻮﺓ¼ ﺃﻭ ﻟﻠﺘﻘﻠﻴﻞ ﳓﻮ½ :ﺇﻥﹼ ﺍﻟﻜﺬﻭﺏ ﻗﺪ ﻳﺼﺪﻕ¼ ﺃﻭ ﻟﻠﺘﺤﻘﻴﻖ ﳓﻮ﴿ :ﻗﹶﺪ ﻳﻌﻠﹶﻢ ﺍﻟﻠﱠﻪ ﺍﻟﹾﻤﻌﻮﻗِﲔ ﴾ﻭﻛﻞﹼ ﺫﻟﻚ ﻻ ﻳﺘـﺼﻮﺭ ﺇﻻﹼ ﰲ ﺍﻟﻔﻌـﻞ، ﻭﻗﻮﻟﻪ½ :ﻭﺍﻟﺴﲔ ﻭﺳﻮﻑ¼؛ ﻷﻤﺎ ﻭﺿﻌﺘﺎ ﻟﻼﺳﺘﻘﺒﺎﻝ ،ﺍﻷﻭﱃ ﻟﻠﻘﺮﻳﺐ ﻭﺍﻟﺜﺎﻧﻴﺔ ﻟﻠﺒﻌﻴﺪ ،ﻭﺫﻟﻚ ﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﰲ ﺍﻟﻔﻌﻞ ،ﻭﺍﳊﻜﻤﺔ ﰲ ﺫﻛﺮ ﺍﻟـﺴﲔ ﻣﻌﺮﻓـﺎﹰ ﺑـﺎﻟﻼﻡ ﺩﻭﻥ ½ﺳـﻮﻑ¼ ﺃﻥﹼ ﺍﻟـﺴﲔ ﺟـﺎﺀﺕ ﻋﻠـﻰ ﺳـﺘﺔ ﺃﻧـﻮﺍﻉ ﺃﺣﺪﻫﺎ :ﻟﻠﻄﻠـﺐ ﳓـﻮ½ :ﺍﺳـﺘﻌﺠﻠﺖ¼ ﺃﻱ :ﻃﻠﺒـﺖ ﺍﻟﻌﺠﻠـﺔ ،ﻭﺍﻟﺜـﺎﱐ :ﻟﻮﺟـﻮﺩ ﺍﻟـﺸﺊ ﻋﻠـﻰ ﺻـﻔﺔ ﳓـﻮ: ½ﺍﺳﺘﻌﻈﻤﺖ ﺯﻳﺪﺍﹰ¼ ﺃﻱ :ﻭﺟﺪﺗـﻪ ﻋﻈﻴﻤـﺎﹰ ،ﻭﺍﻟﺜﺎﻟـﺚ :ﻟﻠﺘﺤﻮﻳـﻞ ﳓـﻮ½ :ﺍﺳـﺘﺤﺠﺮﺕ ﺍﻟﻄـﲔ¼ ﺃﻱ :ﺟﻌﻠﺘـﻪ ﺣﺠﺮﺍﹰ ،ﻭﺍﻟﺮﺍﺑﻊ :ﺳـﲔ ﺍﻻﺳـﺘﻘﺒﺎﻝ ﻛﻤـﺎ ﻣـﺮ ﳓـﻮ½ :ﺳﻴـﻀﺮﺏ ﺯﻳـﺪ¼ ،ﻭﺍﳋـﺎﻣﺲ :ﺳـﲔ ﺍﻟﺰﻳـﺎﺩﺓ ﳓـﻮ: ½ﺍﺳﺘﻄﺎﻉ ﻳﺴﺘﻄﻴﻊ¼ ﻭﻫﺬﻩ ﺍﳋﻤﺴﺔ ﳐﺘﺼﺔ ﺑﺎﻟﻔﻌﻞ ،ﻭﺍﻟﺴﺎﺩﺱ :ﺳﲔ ﺍﻟﻜﺴﻜﺴﺔ ﺃﻱ :ﺍﻟﺴﻜﺘﺔ ،ﻭﻫﻲ ﺍﻟﹼـﱵ ﺗﻠﺤﻖ ﺁﺧﺮ ﻛﺎﻑ ﺍﳌﺆﻧﺚ ﺣﺎﻟﺔ ﺍﻟﻮﻗﻒ ﳓﻮ½ :ﻣﺮﺭﺕ ﺑﻜﺲ¼ ،ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻣﺘﻨﻮﻋـﺔ ﺍﺣﺘـﺎﺝ ﺇﱃ ﺍﻟﺘﻌـﻴﲔ، ﻓﺠﺎﺀ ﺑﺎﳌﻌﺮﻑ ﺑﺎﻟﻼﻡ ،ﻭﻗﻮﻟﻪ½ :ﻭﺍﳉﺰﻡ¼؛ ﻷﻧـﻪ ﺃﺛـﺮ ﺍﳉـﻮﺍﺯﻡ ﻭﺍﳉـﻮﺍﺯﻡ ﳐﺘـﺼﺔ ﺑﺎﻟﻔﻌـﻞ ﻓﻜـﺬﺍ ﺃﺛﺮﻫـﺎ، ﻭﻗﻮﻟﻪ½ :ﺃﻣﺮﺍﹰ ﺃﻭ ﻴﺎﹰ؛ ﻷﻤﺎ ﻟﻠﻄﻠﺐ ﻭﺍﻟﻄﻠـﺐ ﻻ ﻳﻜـﻮﻥ ﺇﻻﹼ ﰲ ﺍﻟﻔﻌـﻞ ،ﻭﻗﻮﻟـﻪ½ :ﺍﺗـﺼﺎﻝ ﺍﻟـﻀﻤﺎﺋﺮ ﺇﱁ¼؛ ﻷﻥﹼ ﺍﻹﺑﺮﺍﺯ ﺃﺻﻞ ﰲ ﺍﻟﻔﺎﻋﻠﻴﺔ ﻭﺍﻟﻔﻌﻞ ﺃﺻﻞ ﰲ ﺍﻗﺘﻀﺎﺀ ﺍﻟﻔﺎﻋﻞ ،ﻓﺎﺧﺘﺺ ﺍﻷﺻـﻞ ﺑﺎﻷﺻـﻞ ،ﻭﺃﻣـﺎ ﺍﳌﺮﻓﻮﻋـﺔ ﻓﻸﻥﹼ ﺍﻟﺮﻓﻊ ﻋﻼﻣﺔ ﺍﻟﻔﺎﻋﻞ ﻭﺍﻟﻔﺎﻋﻞ ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﻟﻠﻔﻌﻞ ،ﻭﺍﺣﺘﺮﺯ ﺑﻘﻮﻟﻪ½ :ﻭﺗﺎﺀ ﺍﻟﺘﺄﻧﻴﺚ ﺍﻟـﺴﺎﻛﻨﺔ¼ ﻋـﻦ ﺍﻟﺘـﺎﺀ ﺍﳌﺘﺤﺮﻛﺔ ﺍﻟﻼﺣﻘﺔ ﺑﺎﻻﺳﻢ ،ﻭﺇﻧﻤﺎ ﻟﹶﻢ ﳚﻌﻞ ﺍﻷﻣﺮ ﺑﺎﻟﻌﻜﺲ ﺑﺄﻥ ﲣﺘﺺ ﺍﻟﺘﺎﺀ ﺍﻟﺴﺎﻛﻨﺔ ﺑﺎﻻﺳﻢ ﻭﺍﳌﺘﺤﺮﻛﺔ ﺑﺎﻟﻔﻌﻞ؛ ﻷﻥﹼ ﺍﻻﺳﻢ ﺧﻔﻴﻒ ﻭﺍﻟﻔﻌﻞ ﺛﻘﻴـﻞ ،ﻓﺎﳌﺘﺤﺮﻛـﺔ ﺑﺎﻻﺳـﻢ ﻭﺍﻟـﺴﺎﻛﻨﺔ ﺑﺎﻟﻔﻌـﻞ ﺃﻭﱃ ﺗﻌـﺎﺩﻻﹰ ﺑﻴﻨـﻬﻤﺎ، ﻭﻗﻮﻟﻪ½ :ﻧﻮﱐ ﺍﻟﺘﺄﻛﻴﺪ¼؛ ﻷﻤﺎ ﻟﺘﺄﻛﻴﺪ ﺍﻟﻄﻠـﺐ ﻭﺍﻟﻄﻠـﺐ ﻻ ﻳﻜـﻮﻥ ﺇﻻﹼ ﰲ ﺍﻟﻔﻌـﻞ ،ﻭﻗﻮﻟـﻪ½ :ﻳـﺴﻤﻰ ﺇﱁ¼ ﺃﻱ :ﺍﻟﻔﻌﻞ؛ ﻷﻧﻪ ﰲ ﺍﻟﻠﻐﺔ ﻓﻌﻞ ﺍﻟﻔﺎﻋﻞ ﻭﻫﻮ ﺍﳊﺪﺙ ،ﻻ ﺍﻟﺰﻣﺎﻥ ﻭﺍﻟﻔﺎﻋﻞ ،ﻟﻜـﻦ ﻳـﺴﻤﻰ ﺑـﻪ ﻟﺘـﻀﻤﻨﻪ ﻓﻌـﻼﹰ ﻟﻐﻮﻳﺎ ،ﻓﻴﻜﻮﻥ ﺗﺴﻤﻴﺔ ﺍﻟﻔﻌﻞ ﺍﻻﺻﻄﻼﺣﻲ ﺑﺘﺴﻤﻴﺔ ﺍﻟﻔﻌﻞ ﺍﻟﻠﻐﻮﻱ" ،ﻭ" ﻭﻏﲑﻫﺎ.
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kﻳﻜــﻮﻥ ﳏﻜﻮﻣـﺎﹰ ﺑــﻪ ،ﻭﻳــﺴﻤﻰ ﻓﻌـﻼﹰ ﺑﺎﺳــﻢ ﺃﺻــﻠﻪ ﻭﻫــﻮ ﺍﳌــﺼﺪﺭ ﻷﻥﹼl ﺃﻥ ﺍﳌﺼﺪﺭ ﻫﻮ ﻓﻌﻞ ﺍﻟﻔﺎﻋـﻞ ﺣﻘﻴﻘـﺔﹰ ،ﻭﺣـﺪ ﺍﳊـﺮﻑ :ﻛﻠﻤـﺔ ﻻ ﺗـﺪﻝﹼ ﻋﻠـﻰ )(١
ﻣﻌﲎ ﰲ ﻧﻔﺴﻬﺎ ﺑﻞ ﺗﺪﻝﹼ ﻋﻠـﻰ ﻣﻌـﲎ ﰲ ﻏﲑﻫـﺎ ،ﳓـﻮ½ :ﻣِـﻦ¼ ﻓـﺈﻥﹼ ﻣﻌﻨﺎﻫـﺎ
ﺍﻻﺑﺘﺪﺍﺀ ﻭﻫﻲ ﻻ ﺗـﺪﻝﹼ ﻋﻠﻴـﻪ ﺇﻻﹼ ﺑﻌـﺪ ﺫﻛـﺮ ﻣـﺎ ﻣﻨـﻪ ﺍﻻﺑﺘـﺪﺍﺀ ﻛــ½ﺍﻟﺒـﺼﺮﺓ¼ ﻭ½ﺍﻟﻜﻮﻓﺔ¼ ﻣﺜﻼﹰ ،ﺗﻘﻮﻝ½ :ﺳﺮﺕ ﻣﻦ ﺍﻟﺒﺼﺮﺓ ﺇﱃ ﺍﻟﻜﻮﻓـﺔ¼ ،ﻭﻋﻼﻣﺘـﻪ ﺃﻥ ﻻ
ﻳﺼﺢ ﺍﻹﺧﺒﺎﺭ ﻋﻨﻪ ﻭﻻ ﺑـﻪ ،ﻭﺃﻥ ﻻ ﻳﻘﺒـﻞ ﻋﻼﻣـﺎﺕ ﺍﻷﲰـﺎﺀ ﻭﻻ ﻋﻼﻣـﺎﺕ
ﺍﻷﻓﻌﺎﻝ ،ﻭﻟﻠﺤﺮﻑ ﰲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﻓﻮﺍﺋﺪ ،ﻛـﺎﻟﺮﺑﻂ ﺑـﲔ ﺍﻻﲰـﲔ ﳓـﻮ: )(٢
½ﺯﻳــﺪ ﰲ ﺍﻟــﺪﺍﺭ¼ ،ﻭﺍﻟﻔﻌﻠــﲔ ﳓــﻮ½ :ﺃﺭﻳــﺪ ﺃﻥ ﺗــﻀﺮﺏ¼ ،ﺃﻭ ﺍﺳــﻢ ﻭﻓﻌــﻞ ﻛـ½ﺿـﺮﺑﺖ ﺑﺎﳋـﺸﺒﺔ¼ ،ﺃﻭ ﺍﳉﻤﻠـﺘﲔ ﳓـﻮ ½ :ﺇﻥ ﺟـﺎﺀﱐ ﺯﻳـﺪ ﺃﻛﺮﻣﺘـﻪ¼،
ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﹼﱵ ﺗﻌﺮﻓﻬﺎ ﰲ ﺍﻟﻘـﺴﻢ ﺍﻟﺜﺎﻟـﺚ ﺇﻥ ﺷـﺎﺀ ﺍﷲ ﺗﻌـﺎﱃ. ) (١ﻗﻮﻟﻪ] :ﻭﺣﺪ ﺍﳊﺮﻑ[ ﻭﻫﻮ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻄﺮﻑ ﻛﻤﺎ ﻳﻘﺎﻝ½ :ﻓﻼﻥ ﰲ ﺣـﺮﻑ ﺍﻟـﻮﺍﺩﻱ¼ ﺃﻱ :ﰲ ﻃﺮﻓﻬـﺎ ،ﻭﺍﳌـﺮﺍﺩ ﺑﺎﻟﻄﺮﻑ ﺃﻥﹼ ﺍﻻﺳﻢ ﻭﺍﻟﻔﻌﻞ ﻳﻘﻌﺎﻥ ﻋﻤـﺪﺓ ﰲ ﺍﻟﻜـﻼﻡ ﻭﺍﳊـﺮﻑ ﻟـﻴﺲ ﻛـﻚ ،ﻭﻗﻮﻟـﻪ½ :ﻛﻠﻤـﺔ¼ ﺟـﻨﺲ ﻳـﺸﺘﻤﻞ ﺍﳌﻘﺼﻮﺩ ﻭﻏﲑﻩ ،ﻭﻗﻮﻟﻪ½ :ﻻ ﺗﺪﻝﹼ ﻋﻠﻰ ﻣﻌﲎ ﰲ ﻧﻔﺴﻬﺎ¼ ﻓﺼﻞ ﺧﺮﺝ ﺑﻪ ﺍﻻﺳﻢ ﻭﺍﻟﻔﻌﻞ ،ﻓﺈﻥ ﻗﻠﺖ :ﺍﳊـﺮﻑ ﺇﺫﺍ ﻟﹶﻢ ﻳﺪﻝﹼ ﻋﻠﻰ ﻣﻌﲎ ﻓﻜﻴﻒ ﻳﺼﺢ ﻛﻮﻧﻪ ﻗﺴﻤﺎﹰ ﻣـﻦ ﺍﻟﻜﻤﻠـﺔ؛ ﻷـﺎ ﻻ ﺗﻜـﻮﻥ ﺇﻻﹼ ﻣـﺎ ﻳـﺪﻝﹼ ﻋﻠـﻰ ﻣﻌـﲎ ،ﻗﻠﻨـﺎ :ﺇﻥﹼ ﺍﳊﺮﻑ ﻻ ﻳﺪﻝﹼ ﻋﻠﻰ ﻣﻌﲎ ﺇﺫﺍ ﻟﹶﻢ ﻳﻄﻠﻖ ﺇﻃﻼﻗﺎﹰ ﺻﺤﻴﺤﺎﹰ ،ﻭﺇﻃـﻼﻕ ﺍﳊـﺮﻑ ﺑـﻼ ﺿـﻢ ﺿـﻤﻴﻤﺔ ﻏـﲑ ﺻـﺤﻴﺢ، ﺃﻭﺍﳌﺮﺍﺩ ﺑﺎﻹﻃﻼﻕ ﺃﻥ ﻳﺴﺘﻌﻤﻠﻪ ﺃﻫﻞ ﺍﻟﻠﺴﺎﻥ ﰲ ﳏﺎﻭﺭﺍﺗِﻬﻢ ﻟﺒﻴﺎﻥ ﺍﳌﻘﺎﺻﺪ ،ﻭﺍﺳﺘﻌﻤﺎﻝ ﺍﳊﺮﻑ ﰲ ﺍﳌﻘﺎﺻﺪ ﻻ ﻳﻜﻮﻥ ﺑﺪﻭﻥ ﺿﻢ ﺿﻤﻴﻤﺔ ،ﻓﺈﺫﺍ ﺿﻤﻤﺖ ﺍﻟﻀﻤﻴﻤﺔ ﻳﺪﻝﹼ ﺍﳊﺮﻑ ﻋﻠﻰ ﻣﻌﲎ ،ﻓﺈﺫﺍ ﻗﻠﺖ½ :ﺳﺮﺕ ﻣﻦ ﺍﻟﺒـﺼﺮﺓ ﺇﱃ ﺍﻟﻜﻮﻓﺔ¼ ﻣﺜﻼﹰ ﺗﺪﻝﹼ ½ﻣﻦ¼ ﻋﻠﻰ ﺍﻻﺑﺘﺪﺍﺀ ﻭ½ﺇﱃ¼ ﻋﻠﻰ ﺍﻻﻧﺘﻬﺎﺀ" ،ﻭ" ﻭﻏﲑﻩ.
) (٢ﻗﻮﻟﻪ] :ﻭﻟﻠﺤﺮﻑ[ ﻟﹶﻤﺎ ﻗﺎﻝ½ :ﺇﻥﹼ ﺍﳊﺮﻑ ﻻ ﻳﻜﻮﻥ ﻣﺨﺒﺮﺍﹰ ﻋﻨﻪ ﻭﻻ ﻣﺨﺒﺮﺍﹰ ﺑﻪ¼ ﺗﻮﻫﻢ ﺃﻥﹼ ﺍﻟﺒﺤـﺚ ﻋﻨـﻪ ﺑـﻼ
i
ﻓﺎﺋﺪﺓ ،ﻓﺎﻧﺪﻓﻊ ﺑﻘﻮﻟﻪ½ :ﻭﻟﻠﺤﺮﻑ ﰲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﻓﻮﺍﺋﺪ¼ ﻳﻌﲎ :ﻟﻠﺤﺮﻑ ﰲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﺃﻣﻮﺭ ﺛﺎﺑﺘﺔ ﺑﻌﻴﺪﺓ ﻋﻦ ﺍﻟﺸﻚ ،ﻭﰲ ﺫﻛﺮ ½ﻓﻮﺍﺋﺪ¼ ﺑﺼﻴﻐﺔ ﲨﻊ ﺍﻟﻜﺜﺮﺓ ﺇﳝﺎﺀ ﺇﱃ ﻛﺜﺮﺓ ﻓﻮﺍﺋﺪﻩ" ،ﻱ".
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kــﺴﻤﻰ ﺣﺮﻓ ـﺎﹰ ﻟﻮﻗﻮﻋــﻪ ﰲ ﺍﻟﻜــﻼﻡ ﺣﺮﻓـﺎﹰ ﺃﻱ :ﻃﺮﻓ ـﺎﹰ ﺇﺫ ﻟــﻴﺲ ﻣﻘــﺼﻮﺩﺍﹰl ﻭﻳ )(١
ﺑﺎﻟﺬﺍﺕ ﻣﺜﻞ ﺍﳌﺴﻨﺪ ﻭﺍﳌﺴﻨﺪ ﺇﻟﻴﻪ : .ﺍﻟﻜﻼﻡ :ﻟﻔﻆ ﺗﻀﻤﻦ ﻛﻠﻤﺘﲔ )(٢
ﺑﺎﻹﺳــﻨﺎﺩ ،ﻭﺍﻹﺳــﻨﺎﺩ ﻧــﺴﺒﺔ ﺇﺣــﺪﻯ ﺍﻟﻜﻠﻤــﺘﲔ ﺇﱃ ﺍﻷﺧــﺮﻯ ﲝﻴــﺚ ﺗﻔﻴــﺪ )(٣
ﺍﳌﺨﺎﻃﹶﺐ ﻓﺎﺋﺪﺓﹰ ﺗﺎﻣﺔﹰ ﻳـﺼﺢ ﺍﻟـﺴﻜﻮﺕ ﻋﻠﻴﻬـﺎ ﳓـﻮ½ :ﺯﻳـﺪ ﻗـﺎﺋﻢ¼ ﻭ½ﻗـﺎﻡ )(٤
) (١ﻗﻮﻟﻪ] :ﺇﺫ ﻟﻴﺲ ...ﺇﱁ[ ﻛﺄﻧﻪ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﺗﻘﺪﻳﺮﻩ :ﺃﻧـﻪ ﻻ ﻧـﺴﻠﹼﻢ ﺃﻥﹼ ﺍﳊـﺮﻑ ﰲ ﻃـﺮﻑ ﺍﻟﻜـﻼﻡ؛ ﻷﻥﹼ
½ﰲ¼ ﰲ ﻗﻮﻟﻜﻢ½ :ﺯﻳﺪ ﰲ ﺍﻟﺪﺍﺭ¼ ﻟﻴﺲ ﰲ ﻃﺮﻑ ،ﻓﺄﺟﺎﺏ ﺍﳌﺺ ﺑﻘﻮﻟﻪ½ :ﺇﺫ ﻟﻴﺲ ...ﺇﱁ¼ ﻓـﺈﺫﺍ ﻟﹶـﻢ ﻳﻜـﻦ ﻣﻘﺼﻮﺩﺍﹰ ﺑﺬﺍﺗﻪ ﻛﺎﻥ ﻃﺮﻓﺎﹰ ﻣﻦ ﺍﳌﻘﺼﻮﺩ" ،ﻩ".
) (٢ﻗﻮﻟﻪ] :ﺍﻟﻜﻼﻡ ...ﺇﱁ[ ﺍﻟﻜﻼﻡ ﰲ ﺍﻟﻠﻐﺔ :ﻣﺎ ﻳﺘﻜﻠﹼﻢ ﺑﻪ ،ﻭﰲ ﺍﻻﺻﻄﻼﺡ :ﻣﺎ ﻗﺎﻝ ﺍﳌـﺺ ،ﻭﻗﻮﻟـﻪ½ :ﻟﻔـﻆ¼
ﺟﻨﺲ ﻳﺸﺘﻤﻞ ﺍﳌﻮﺿﻮﻉ ﻭﺍﳌﻬﻤﻞ ،ﻭﻗﻮﻟﻪ½ :ﺗﻀﻤﻦ ﻛﻠﻤﺘﲔ¼ ﻓﺼﻞ ﺧـﺮﺝ ﺑـﻪ ﺍﳌﻬﻤـﻼﺕ ﻭﺍﳌﻔـﺮﺩﺍﺕ، ﻭﻗﻮﻟﻪ½ :ﺑﺎﻹﺳﻨﺎﺩ¼ ﻓﺼﻞ ﺁﺧﺮ ﺧﺮﺝ ﺑﻪ ﺍﳌﺮﻛﹼﺒﺎﺕ ﺍﻟﻐﲑ ﺍﻟﻜﻼﻣﻴﺔ ﻣِﻤﺎ ﻻ ﺇﺳﻨﺎﺩ ﻓﻴﻪ ﻛﺎﻟﺘﺮﻛﻴـﺐ ﺍﻹﺿـﺎﻓِﻲ ﻭﺍﻟﺘﻌﺪﺍﺩﻱ ﻭﺍﻟﺼﻮﺗِﻲ ﻭﻏﲑﻫﺎ ﻟﻌﺪﻡ ﺍﻹﺳﻨﺎﺩ ﻓﻴﻬﺎ ،ﺛﹸﻢ ﺍﳌﺮﺍﺩ ﺑـ½ﻛﻠﻤﺘﲔ¼ ﺃﻋﻢ ﻣـﻦ ﺃﻥ ﺗﻜﻮﻧـﺎ ﺣﻘﻴﻘﻴـﺘﲔ ﺃﻭ ﺣﻜﻤﻴﺘﲔ ﻓﻼ ﳜﺮﺝ ﻣﻦ ﺗﻌﺮﻳﻒ ﺍﻟﻜﻼﻡ ﻣﺜﻞ ½ﺟﺴﻖ ﻣﻬﻤﻞ¼؛ ﻷﻧﻪ ﰲ ﺣﻜﻢ ½ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﻣﻬﻤـﻞ¼ ﻭ½ﺩﻳـﺰ ﻣﻘﻠﻮﺏ ﺯﻳﺪ¼ ﰲ ﺣﻜﻢ ½ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﻣﻘﻠﻮﺏ ﺯﻳﺪ¼ ،ﻓﺈﻥ ﻗﻠﺖ :ﺗﻌﺮﻳﻒ ﺍﻟﻜﻼﻡ ﻟﻴﺲ ﲜﺎﻣﻊ ﻷﻓـﺮﺍﺩﻩ؛ ﻷﻧـﻪ ﺧﺮﺝ ﻣﻨﻪ ﻣﺜﻞ ½ﺯﻳﺪ ﻗﺎﺋﻢ¼؛ ﻷﻧﻪ ﻟﻴﺲ ﻫﻬﻨﺎ ﻟﻔﻆ ﺁﺧﺮ ﺣﺘﻰ ﻳﻜﻮﻥ ﻣﺘﻀﻤﻨﺎﹰ ﳍﺬﻳﻦ ﺍﻟﻜﻠﻤﺘﲔ ،ﻗﻠﻨﺎ :ﻛﻞﹼ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻜﻠﻤﺘﲔ ﻓﻴﻪ ﻣﺘﻀﻤﻦ ﻷﺧﺮﻯ ﻛﺘﻀﻤﻦ ﺍﻟﻜﻞﹼ ﻟﻠﺠﺰﺀ ﻛﺼﻮﺭﺓ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺣﻴﺚ ﺍﻤـﻮﻉ ﻣﺘـﻀﻤﻦ ﻷﺟﺰﺍﺀﻩ ﻛﺎﻟﻴﺪ ﻭﺍﻟﺮﺟﻞ ﻭﻛﺬﺍ ﺍﻟﺒﻴﺖ ﻣﺘﻀﻤﻦ ﻟﻠﺴﻘﻒ ﻭﺍﳉﺪﺭﺍﻥ" ،ﻩ".
) (٣ﻗﻮﻟﻪ] :ﻧﺴﺒﺔ ﺇﺣﺪﻯ ﺍﻟﻜﻠﻤﺘﲔ[ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻧﺴﺒﺔ ﺍﻟﻜﻠﻤـﺔ ﺍﻟﺜﺎﻧﻴـﺔ ﺇﱃ ﺍﻷﻭﱃ ﻛﻤـﺎ ﰲ ﺍﳉﻤﻠـﺔ ﺍﻻﲰﻴـﺔ ﳓﻮ½ :ﺯﻳﺪ ﻗﺎﺋﻢ¼ ،ﺃﻭ ﻧﺴﺒﺔ ﺍﻷﻭﱃ ﺇﱃ ﺍﻟﺜﺎﻧﻴﺔ ﻛﻤﺎ ﰲ ﺍﳉﻤﻠﺔ ﺍﻟﻔﻌﻠﻴﺔ ﳓﻮ½ :ﻗﺎﻡ ﺯﻳﺪ¼" ،ﻩ".
) (٤ﻗﻮﻟﻪ] :ﻳـﺼﺢ ﺍﻟـﺴﻜﻮﺕ ﺍﻫــ[ ﺃﻱ :ﺳـﻜﻮﺕ ﺍﳌـﺘﻜﻠﹼﻢ ﲝﻴـﺚ ﻻ ﻳﻨﺘﻈـﺮ ﺍﳌﺨﺎﻃﹶـﺐ ﻟﻠﻔـﻆ ﺁﺧـﺮ ،ﺃﻭ ﻳـﺼﺢ
i
ﺳﻜﻮﺕ ﺍﳌﺨﺎﻃﹶﺐ ﲝﻴﺚ ﻻ ﳛﺘﺎﺝ ﺇﱃ ﺍﳌـﺘﻜﻠﹼﻢ ﻛﻼﻣـﺎﹰ ﺛﺎﻧﻴـﺎﹰ ﻋﻠـﻰ ﺗﻠـﻚ ﺍﻟﻔﺎﺋـﺪﺓ ،ﻭﻗﻮﻟـﻪ½ :ﻧـﺴﺒﺔ ﺇﺣـﺪﻯ ﺍﻟﻜﻠﻤﺘﲔ ﺇﱃ ﺍﻷﺧﺮﻯ¼ ﺟﻨﺲ ،ﻭﻗﻮﻟﻪ½ :ﲝﻴﺚ ﺗﻔﻴﺪ ﺍﳌﺨﺎﻃﺐ ﻓﺎﺋﺪﺓ ﺗﺎﻣﺔ¼ ﻓﺼﻞ ﺧﺮﺝ ﺑﻪ ﻣﺎ ﻻ ﻳﻜﻮﻥ ﻣﻔﻴـﺪﺍﹰ ﻟﻠﻤﺨﺎﻃﺐ ﻛﻨﺴﺒﺔ ﺍﻹﺿﺎﻓﺔ؛ ﻷﻧﻪ ﻻ ﺑﺪ ﰲ ﺍﻟﻨـﺴﺒﺔ ﺍﳌﻔﻴـﺪﺓ ﻣـﻦ ﺃﺭﺑﻌـﺔ ﺃﻣـﻮﺭ :ﺍﶈﻜـﻮﻡ ﻋﻠﻴـﻪ ﻭﺍﶈﻜـﻮﻡ ﺑـﻪ ﻭﺍﻟﻨﺴﺒﺔ ﺍﳊﻜﻤﻴﺔ ﻭﺍﳊﻜﻢ ،ﳓﻮ½ :ﺯﻳﺪ ﻗﺎﺋﻢ¼ ﻓـ½ﺯﻳﺪ¼ ﳏﻜﻤﻮﻡ ﻋﻠﻴﻪ ﻭ½ﻗﺎﺋﻢ¼ ﳏﻜـﻮﻡ ﺑـﻪ ﻭﻧـﺴﺒﺔ ﺍﻟﻘﻴـﺎﻡ ﺇﱃ ﺯﻳﺪ ﻧﺴﺒﺔ ﺣﻜﻤﻴﺔ ﻭﺍﻟﺮﺑﻂ ﻫﻮ ﺍﳊﻜﻢ ،ﻓﻬﺬﻩ ﺍﻷﻣﻮﺭ ﻻ ﺗﻮﺟﺪ ﺇﻻﹼ ﰲ ﺍﳉﻤﻠﺔ ﺍﲰﻴﺔ ﻛﺎﻧﺖ ﺃﻭ ﻓﻌﻠﻴﺔ" ،ﻩ".
١٩
j
ﰲ
kﺯﻳﺪ¼ ،ﻭﻳﺴﻤﻰ ﲨﻠﺔﹰ ،ﻓﻌﻠـﻢ ﺃﻥﹼ ﺍﻟﻜـﻼﻡ ﻻ ﳛـﺼﻞ ﺇﻻﹼ ﻣـﻦ ﺍﲰـﲔ ﳓـﻮl: ½ﺯﻳﺪ ﻗﺎﺋﻢ¼ ﻭﻳﺴﻤﻰ ﲨﻠﺔﹰ ﺍﲰﻴـﺔﹰ ،ﺃﻭ ﻣـﻦ ﻓﻌـﻞ ﻭﺍﺳـﻢ ﳓـﻮ½ :ﻗـﺎﻡ ﺯﻳـﺪ¼
ﻭﻳﺴﻤﻰ ﲨﻠﺔﹰ ﻓﻌﻠﻴﺔﹰ؛ ﺇﺫ ﻻ ﻳﻮﺟﺪ ﺍﳌـﺴﻨﺪ ﻭﺍﳌـﺴﻨﺪ ﺇﻟﻴـﻪ ﻣﻌـﺎﹰ ﰲ ﻏﲑﳘـﺎ
ﻭﻻ ﺑﺪ ﻟﻠﻜﻼﻡ ﻣﻨﻬﻤﺎ ،ﻓﺈﻥ ﻗﻴﻞ :ﻗﺪ ﻧﻮﻗﺾ ﺑﺎﻟﻨﺪﺍﺀ ﳓﻮ½ :ﻳﺎ ﺯﻳـﺪ¼ ،ﻗﻠﻨـﺎ: )(١
ﺣﺮﻑ ﺍﻟﻨﺪﺍﺀ ﻗﺎﺋﻢ ﻣﻘﺎﻡ ½ﺃﺩﻋﻮ¼ ﻭ½ﺃﻃﻠﺐ¼ ﻭﻫﻮ ﺍﻟﻔﻌـﻞ ،ﻓـﻼ ﻧﻘـﺾ ﻋﻠﻴـﻪ، ﻭﺇﺫﺍ ﻓﺮﻏﻨﺎ ﻣﻦ ﺍﳌﻘﺪﻣﺔ ﻓﻠﻨﺸﺮﻉ ﰲ ﺍﻷﻗﺴﺎﻡ ﺍﻟﺜﻠﺜﺔ ﻭﺍﷲ ﺍﳌﻮﻓﹼﻖ ﻭﺍﳌﻌﲔ.
) (١ﻗﻮﻟﻪ] :ﻗﺪ ﻧﻮﻗﺾ[ ﺃﻱ :ﻧﻮﻗﺾ ﻣﺎ ﺫﻛﺮ ﻣﻦ ﺍﳓـﺼﺎﺭ ﺍﻟﻜـﻼﻡ ﺑﺄﻧـﻪ ﻻ ﳛـﺼﻞ ﺇﻻﹼ ﺑﺎﺳـﻢ ﻭﻓﻌـﻞ ،ﺑﺎﻟﻨـﺪﺍﺀ ﺃﻱ:
ﺑﺎﳌﻨﺎﺩﻯ ،ﻭﻛﺬﺍ ﺑﺎﳌﻨﺪﻭﺏ ،ﻓﺄﺟﺎﺏ ﻗﺎﺋﻼﹰ :ﻗﻠﻨﺎ :ﺣﺮﻑ ﺍﻟﻨﺪﺍﺀ ﻗﺎﺋﻢ ﻣﻘﺎﻡ ½ﺃﺩﻋـﻮ¼ ﻭ½ﺃﻃﻠـﺐ¼ ﻭﻫﻤـﺎ ﺍﻟﻔﻌـﻼﻥ، ﺃﻱ :ﺃﺻﻠﻪ ½ﺃﺩﻋﻮ ﺯﻳﺪﺍﹰ¼ ،ﻭﻛﺬﺍ ﻭﺍﻭ ﺍﻟﻨﺪﺑﺔ ﻗﺎﺋﻢ ﻣﻘﺎﻡ ½ﺃﺗﻔﺠﻊ¼ ﻓﺄﺻﻞ ½ﻭﺍ ﺯﻳـﺪﺍﻩ¼½ :ﺃﺗﻔﺠـﻊ ﺯﻳـﺪﺍﹰ¼ ﻓـﻼ ﻧﻘـﺾ؛ ﻷﻥﹼ ﺍﻟﻜﻼﻡ ﺣﺎﺻﻞ ﻣﻦ ﺍﺳﻢ ﻭﻓﻌﻞ ﻻ ﻣﻦ ﺣﺮﻑ ﻭﻓﻌﻞ ،ﻛﻤﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﳌﺒﺮﺩ ،ﻓﺈﻥ ﻗﻠﺖ :ﺣﺮﻑ ﺍﻟﻨـﺪﺍﺀ ﻗـﺎﺋﻢ ﻣﻘﺎﻡ ½ﺃﺩﻋﻮ¼ ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﺘﻢ ﺍﻟﻜﻼﻡ ﲟﺠـﺮﺩ ½ﻳـﺎ¼ ﺩﻭﻥ ½ﺯﻳـﺪ¼؛ ﻷﻥﹼ ﰲ ½ﺃﺩﻋـﻮ¼ ﳛـﺼﻞ ﺗﺮﻛﻴـﺐ ﻓﻌـﻞ ﻭﺍﺳـﻢ ﻣﻨﻮﻱ ﻣﺴﺘﺘﺮ ﻓﻴﻪ ﻭﻫﻮ ½ﺃﻧﺎ¼ ،ﻗﻠﻨﺎ :ﺍﻷﻣﺮ ﻛﺬﻟﻚ ،ﻟﻜﻦ ﺫﻛﺮ ﺯﻳﺪ ﻛﺬﻛﺮ ﺳﺎﺋﺮ ﺍﳌﻔﺎﻋﻴﻞ ﳓﻮ½ :ﺿﺮﺑﺖ ﺯﻳـﺪﺍﹰ¼. ﺛﹸﻢ ﺍﻟﻌﻘﻞ ﻳﻘﺘﻀﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻜﻼﻡ ﺳﺘﺔ ﺃﻧﻮﺍﻉ ﺛﻠﺜﺔ ﻣﻨﻬﺎ ﻣـﻦ ﺟـﻨﺲ ﻭﺍﺣـﺪ ﺃﻱ :ﻣـﻦ ﺍﺳـﻢ ﻭﺍﺳـﻢ ،ﻭﻣـﻦ ﻓﻌـﻞ ﻓﻌـﻞ ﻭﻣـﻦ ﺍﺳـﻢ ﺍﺳـﻢﻻﻭﻓﻌـﻞ، ﺍﳓـﺼﺎﺭ ﺃﻱ: ﻣﻦ ﺟﻨﺴﲔ ﻭﺛﻠﺜﺔ ﻣﻨﻬ ﻭﺣﺮﻑ، ﻭﻣـﻦ ﺃﻱ: ﻭﺣـﺮﻑ،ﺑﺎﻟﻨـﺪﺍﺀ ﺑﺎﺳـﻢ ﻭﻓﻌـﻞ، ﳛـﺼﻞ ﺇﻻﹼ ﻣـﻦﺑﺄﻧـﻪ ﺍﻟﻜـﻼﻡ ﺫﻛﺮﺎ ﻣﻦ ﻮﻗﺾ ﻣﺎ ﺣﺮﻑ ﺃﻱ :ﻧ ﻭﻣﻦﻧﻮﻗﺾ[ ﻭﻓﻌﻞ]،ﻗﺪ ) (١ﻗﻮﻟﻪ: ﺍﻟﻔﻌـﻼﻥ،ﻻ ﺑﻘﻮﻟﻪ½ :ﺇﺫ ِﻤﺎ ﺑﻴﻦ ﻭﺍﺳﻢ،ﻗﺎﺋﻢﻭﻣﻦ ﻗﻠﻨﺎ ::ﻣﻦ ِﺴﻤﲔ :ﺃﻱ ﺑﺎﳌﻨﺪﻭﺏ،ﻻﹼ ﻣﻦ ﺍﻟﻘ ﻭﻛﺬﺍﻻ ﳛﺼﻞ ﺇ ﺑﺎﳌﻨﺎﺩﻯ ،ﻟﻜﻨﻪ ﻭﺣﺮﻑ، ﺍﳌﺺﻤـﺎ ﺃﻃﻠـﺐ¼ ﻭﻫ ﻭﻓﻌﻞ ﻟﻭ½ ﺍﺳﻢﺃﺩﻋـﻮ¼ ﻣﻘﺎﻡ ½ ﺍﺳﻢﺍﻟﻨﺪﺍﺀ ﺣﺮﻑ ﻓﺄﺟﺎﺏ ﻗﺎﺋﻼﹰ ﻗﺎﺋﻢ"ﻩ". ﻓﻴﻬﻤﺎ¼، ﻭﻛﺬﺍﻣﻌﺎﹰ ﺇ ﻭﺍﳌﺴﻨﺪ ،ﺇﻟﻴﻪ ﺍﳌﺴﻨﺪ ﻣﻘﺎﻡ ½ﺃﺗﻔﺠﻊ¼ ﻓﺄﺻﻞ ½ﻭﺍ ﺯﻳـﺪﺍﻩ¼½ :ﺃﺗﻔﺠـﻊ ﺯﻳـﺪﺍﹰ¼ ﻓـﻼ ﻧﻘـﺾ؛ ﻭﺍﻭﻻﹼﺍﻟﻨﺪﺑﺔ ﺃﺩﻋﻮ ﺯﻳﺪﺍﹰ¼ ﻳﻮﺟﺪﺃﺻﻠﻪ ½ ﺃﻱ:
i
ﻷﻥﹼ ﺍﻟﻜﻼﻡ ﺣﺎﺻﻞ ﻣﻦ ﺍﺳﻢ ﻭﻓﻌﻞ ﻻ ﻣﻦ ﺣﺮﻑ ﻭﻓﻌﻞ ،ﻛﻤﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﳌﺒﺮﺩ ،ﻓﺈﻥ ﻗﻠﺖ :ﺣﺮﻑ ﺍﻟﻨـﺪﺍﺀ ﻗـﺎﺋﻢ ﻣﻘﺎﻡ ½ﺃﺩﻋﻮ¼ ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﺘﻢ ﺍﻟﻜﻼﻡ ﲟﺠـﺮﺩ ½ﻳـﺎ¼ ﺩﻭﻥ ½ﺯﻳـﺪ¼؛ ﻷﻥﹼ ﰲ ½ﺃﺩﻋـﻮ¼ ﳛـﺼﻞ ﺗﺮﻛﻴـﺐ ﻓﻌـﻞ ﻭﺍﺳـﻢ ﻣﻨﻮﻱ ﻣﺴﺘﺘﺮ ﻓﻴﻪ ﻭﻫﻮ ½ﺃﻧﺎ¼ ،ﻗﻠﻨﺎ :ﺍﻷﻣﺮ ﻛﺬﻟﻚ ،ﻟﻜﻦ ﺫﻛﺮ ﺯﻳﺪ ﻛﺬﻛﺮ ﺳﺎﺋﺮ ﺍﳌﻔﺎﻋﻴﻞ ﳓﻮ½ :ﺿﺮﺑﺖ ﺯﻳـﺪﺍﹰ¼. ﺛﹸﻢ ﺍﻟﻌﻘﻞ ﻳﻘﺘﻀﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻜﻼﻡ ﺳﺘﺔ ﺃﻧﻮﺍﻉ ﺛﻠﺜﺔ ﻣﻨﻬﺎ ﻣـﻦ ﺟـﻨﺲ ﻭﺍﺣـﺪ ﺃﻱ :ﻣـﻦ ﺍﺳـﻢ ﻭﺍﺳـﻢ ،ﻭﻣـﻦ ﻓﻌـﻞ ﻭﻓﻌﻞ ،ﻭﻣﻦ ﺣﺮﻑ ﻭﺣﺮﻑ ،ﻭﺛﻠﺜﺔ ﻣﻨﻬﺎ ﻣﻦ ﺟﻨﺴﲔ ﺃﻱ :ﻣـﻦ ﺍﺳـﻢ ﻭﻓﻌـﻞ ،ﻭﻣـﻦ ﺍﺳـﻢ ﻭﺣـﺮﻑ ،ﻭﻣـﻦ ﻓﻌـﻞ ﻭﺣﺮﻑ ،ﻟﻜﻨﻪ ﻻ ﳛﺼﻞ ﺇﻻﹼ ﻣﻦ ﺍﻟﻘِﺴﻤﲔ ﺃﻱ :ﻣﻦ ﺍﺳﻢ ﻭﺍﺳﻢ ،ﻭﻣﻦ ﺍﺳﻢ ﻭﻓﻌﻞ ﻟِﻤﺎ ﺑﻴﻦ ﺍﳌﺺ ﺑﻘﻮﻟـﻪ½ :ﺇﺫ ﻻ ﻳﻮﺟﺪ ﺍﳌﺴﻨﺪ ﻭﺍﳌﺴﻨﺪ ﺇﻟﻴﻪ ﻣﻌﺎﹰ ﺇﻻﹼ ﻓﻴﻬﻤﺎ¼" ،ﻩ".
٢٠
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ّ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ :ﰲ ﺍﻻﺳﻢ ﻭﻗﺪ
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ﻣﺮ ﺗﻌﺮﻳﻔﻪ ،ﻭﻫﻮ ﻳﻨﻘﺴﻢ ﺇﱃ ﺍﳌﻌﺮﺏl )( ١
ﻭﺍﳌﺒﲏ ،ﻓﻠﻨﺬﻛﺮ ﺃﺣﻜﺎﻣﻪ ﰲ ﺑﺎﺑﲔ ﻭﺧﺎﲤﺔ .ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ ﰲ ﺍﻻﺳﻢ
ﺍﳌﻌﺮﺏ ﻭﻓﻴﻪ ﻣﻘﺪﻣﺔ ﻭﺛﻼﺛﺔ ﻣﻘﺎﺻﺪ ﻭﺧﺎﲤﺔ ،ﺃﻣﺎ ﺍﳌﻘﺪﻣﺔ ﻓﻔﻴﻬﺎ ﻓﺼﻮﻝ. :ﰲ ﺗﻌﺮﻳﻒ ﺍﻻﺳﻢ ﺍﳌﻌﺮﺏ ﻭﻫﻮ ﻛﻞﹼ ﺍﺳﻢ ﺭﻛﹼﺐ ﻣﻊ ﻏﲑﻩ ﻭﻻ )(٢
)(٣
) (١ﻗﻮﻟﻪ] :ﻳﻨﻘﺴﻢ ﺇﱃ ﺍﻫـ[ ﻷﻥﹼ ﺍﻻﺳﻢ ﻻ ﳜﻠﻮ ﺇﻣﺎ ﺃﻥ ﻳﻜـﻮﻥ ﻣﻔـﺮﺩﺍﹰ ﺃﻭ ﻣﺮﻛﹼﺒـﺎﹰ ،ﻓـﺎﻷﻭﻝ ﻣﺒﻨِـﻲ ،ﻭﺍﻟﺜـﺎﱐ ﻻ ﳜﻠﻮ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﺸﺎﺑِﻬﺎﹰ ﳌﺒﻨِﻲ ﺍﻷﺻﻞ ﺃﻭ ﻻ ،ﻓﺎﻟﺜـﺎﻧِﻲ ﻣﻌـﺮﺏ ﻭﺍﻷﻭﻝ ﻣﺒﻨِـﻲ ،ﻭﺍﻋﻠـﻢ ﺃﻥﹼ ﺍﻹﻋـﺮﺍﺏ ﰲ ﺍﻟﻠﻐﺔ ﺟﺎﺀ ﺑﺎﳌﻌﻨﻴﲔ ﺍﻷﻭﻝ :ﺍﻹﺑﺎﻧﺔ ﻭﺍﻹﻇﻬﺎﺭﻛﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ:ﻉ ﻭﺇﻧﻲ ﺃﻛﹾﻨﻮ ﻋﻦ ﻗﹶﺬﹸﻭﺭ ﺑﻐﻴﺮﻫﺎ ﻭﺃﹸﻋﺮِﺏ ﺃﺣﻴﺎﹶﻧﺎﹰ ﺃﻧﺎﹶ ﻓﹶﺄﺻﺎﺭﺡ ﻭﺍﻟﺜﺎﱐ ﺍﻟﻔﺴﺎﺩ ﻭﺍﻻﻟﺘﺒﺎﺱ ﻛﻘﻮﳍﻢ½ :ﻋﺮﺑﺖ ﻣﻌﺪﺗﻪ¼ ﺇﺫﺍ ﻓﺴﺪﺕ ،ﻓﹶﺎﻟﹾﻤﻌﺮﺏ ﺑﺎﳌﻌﲎ ﺍﻷﻭﻝ ﺍﺳﻢ ﻇﺮﻑ ﺃﻱ: ﳏﻞﹼ ﺇﻇﻬﺎﺭ ﺍﳌﻌﺎﱐ ،ﻭﺑﺎﳌﻌﲎ ﺍﻟﺜﺎﱐ ﺍﺳﻢ ﻣﻔﻌﻮﻝ ﺃﻱ :ﻣﺰﺍﻝﹲ ﻓﺴﺎﺩﻩ ﻭﺍﻟﺘﺒﺎﺳﻪ ﺑﺈﻇﻬـﺎﺭ ﺍﳌﻌـﺎﱐ ﺍﳌﻌﺘـﻮﺭﺓ ﻋﻠﻴﻪ ،ﻭﺍﳌﺒﻨِﻲ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻟﺒﻨﺎﺀ ﻭﻫﻮ ﺍﻟﻘﺮﺍﺭ ﻭﻋﺪﻡ ﺍﻻﺧﺘﻼﻑ ﻭﺍﳌﺒﲏ ﻛﺬﻟﻚ ،ﻭﺃﺻﻠﻪ½ :ﻣﺒﻨﻮﻱ¼ ﻣﻦ ½ﺑﻨﻰ ﻳﺒﻨِﻲ ¼ﻓﺎﺟﺘﻤﻌﺖ ﺍﻟﻮﺍﻭ ﻭﺍﻟﻴﺎﺀ ﻭﺍﻟﺴﺎﺑﻘﺔ ﻣﻨﻬﻤﺎ ﺳﺎﻛﻨﺔ ﻓﺄﺑﺪﻟﺖ ﻳﺎﺀ ،ﺛﹸﻢ ﺃﺩﻏﻤﺖ ﺍﻟﻴﺎﺀ ﰲ ﺍﻟﻴﺎﺀ ،ﻭﺃﺑﺪﻟﺖ ﺍﻟﻀﻤﺔ ﺑﺎﻟﻜﺴﺮ ﳌﻨﺎﺳﺒﺔ ﺍﻟﻴﺎﺀ ﻛـ½ﻣﺮﻣِﻲ" ،¼ﻱ".
) (٢ﻗﻮﻟﻪ] :ﰲ ﺗﻌﺮﻳﻒ ...ﺇﱁ[ ﻗﺪﻡ ﺍﳌﻌﺮﺏ ﻋﻠﻰ ﺍﳌﺒﻨِﻲ ﻟﻜﻮﻧﻪ ﺃﺻﻼﹰ؛ ﻷﻥﹼ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﻭﺿﻊ ﺍﻷﻟﻔﺎﻅ ﺇﻇﻬﺎﺭ ﻣﺎ ﰲ ﺍﻟﻀﻤﲑ ﻭﻫﻮ ﻻ ﳛﺼﻞ ﺇﻻﹼ ﺑﺎﻹﻋﺮﺍﺏ؛ ﺇﺫ ﺑﻪ ﻳﻌﻠﻢ ﺃﻥﹼ ﻫﺬﺍ ﻓﺎﻋﻞ ،ﻭﺫﻟﻚ ﻣﻔﻌﻮﻝ ،ﻭﻏﲑﻫﺎ" ،ﻱ".
) (٣ﻗﻮﻟﻪ] :ﺭﻛﹼﺐ ...ﺇﱁ[ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺘﺮﻛﻴﺐ ﺗﺮﻛﻴﺐ ﻳﺘﺤﻘﹼﻖ ﻣﻌﻪ ﺍﻟﻌﺎﻣﻞ ،ﻓﻴﺨﺮﺝ ﻋﻨﻪ ﳓﻮ ½ﻏﻼﻡ ﺯﻳﺪ¼ ﻟﻌﺪﻡ
ﲢﻘﹼﻖ ﺍﻟﻌﺎﻣﻞ ﻓﻴﻪ ،ﻭﻗﻮﻟﻪ½ :ﻭﻻ ﻳﺸﺒﻪ ﻣﺒﻨِـﻲ ﺍﻷﺻـﻞ¼ ﺃﻱ :ﻻ ﻳﻨﺎﺳـﺐ ﻣﻨﺎﺳـﺒﺔ ﻣـﺆﺛﹼﺮﺓ ﰲ ﻣﻨـﻊ ﺍﻹﻋـﺮﺍﺏ،
i
ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﺍﳌﺸﺎﺑﻬﺔ ﻋﻠﻰ ﺃﻧﻮﺍﻉ ،ﺃﺣﺪﻫﺎ :ﺃﻥ ﻳﺘﻀﻤﻦ ﺍﳊﺮﻑ ﻛـ½ﲬﺴﺔ ﻋﺸﺮ¼؛ ﻷﻧﻪ ﰲ ﺗﻘﺪﻳﺮ ½ﲬـﺴﺔ ﻭﻋﺸﺮ¼ ﻓﻬﻮ ﻣﺘﻀﻤﻦ ﺣﺮﻑ ﺍﻟﻌﻄﻒ ،ﻭﺍﻟﺜﺎﻧِﻲ :ﺃﻥ ﻳﺘـﻀﻤﻦ ﻣﻌـﲎ ﻣـﺒﲏ ﺍﻷﺻـﻞ ﻛﺄﲰـﺎﺀ ﺍﻷﻓﻌـﺎﻝ؛ ﻓﺈﻧﻬـﺎ ﻣﺘﻀﻤﻨﺔ ﳌﻌﲎ ﺍﳌﺎﺿﻲ ﻭﺍﻷﻣﺮ ﺍﳊﺎﺿﺮ ،ﻭﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﻳﺸﺎﺑﻪ ﺍﳊﺮﻑ ﻓِﻲ ﺍﻻﺣﺘﻴـﺎﺝ ﻛﺄﲰـﺎﺀ ﺍﻹﺷـﺎﺭﺍﺕ، ﻭﺍﻟﺮﺍﺑﻊ :ﺃﻥ ﻳﺸﺎﺑﻪ ﺑﺎﳌﺘﻀﻤﻦ ﳌﻌﲎ ﻣﺒﻨِﻲ ﺍﻷﺻﻞ ﻛـ½ﻓﺠﺎﺭ¼ ﻭ½ﻓـﺴﺎﻕ¼ ﺍﳌـﺸﺎﺑِﻬﺘﲔ ﻟــ½ﺗـﺮﺍﻙ¼ ﻭ½ﻧـﺰﺍﻝ¼ ﺍﳌﺘﻀﻤﻨﲔ ﳌﻌﲎ ﺍﻷﻣﺮ ﺍﳊﺎﺿﺮ ﻋﺪﻻﹰ ﻭﻭﺯﻧﺎﹰ ،ﻭﺍﳋﺎﻣﺲ :ﺃﻥ ﻳﻘﻊ ﻣﻮﺿﻊ ﺍﳌﺒﻨِﻲ ﳓﻮ½ :ﻳﺎ ﺯﻳـﺪ¼ ﻓﺈﻧـﻪ ﰲ ﻣﻮﺿﻊ ﺍﻟﻜﺎﻑ ﺍﻻﲰﻴﺔ ﺍﳌﺸﺎﺑِﻬﺔ ﻟﻜﺎﻑ ﺍﳊﺮﻑ ﺍﳋﻄﺎﺑﻴـﺔ ﳓـﻮ½ :ﺃﺩﻋـﻮﻙ¼ ،ﻭﻗﻮﻟـﻪ½ :ﺃﻋﻨِـﻲ :ﺍﳊـﺮﻑ ﻭﺍﻷﻣﺮ ﺍﳊﺎﺿﺮ ﻭﺍﳌﺎﺿﻲ ...ﺇﱁ¼ ﻫـﺬﺍ ﻫـﻮ ﺍﳌـﺸﻬﻮﺭ ﻋﻨـﺪ ﲨﻬـﻮﺭ ﺍﻟﻨﺤـﺎﺓ ،ﻭﺇﻧﻤـﺎ ﻗﻴـﺪ ﺍﳌـﺺ ﺍﻷﻣـﺮ
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Å
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kﻳﺸﺒﻪ ﻣﺒﲏ ﺍﻷﺻﻞ ﺃﻋﲏ :ﺍﳊﺮﻑ ﻭﺍﻷﻣﺮ ﺍﳊﺎﺿﺮ ﻭﺍﳌﺎﺿﻲ ،ﳓﻮ½ :ﺯﻳﺪ¼l ﰲ ½ﻗﺎﻡ ﺯﻳﺪ¼ ﻻ ½ﺯﻳﺪ¼ ﻭﺣﺪﻩ ﻟﻌﺪﻡ ﺍﻟﺘﺮﻛﻴﺐ ،ﻭﻻ ½ﻫﺆﻻﺀ¼ ﰲ ½ﻗﺎﻡ )(١
ﻫﺆﻻﺀ¼ ﻟﻮﺟﻮﺩ ﺍﻟﺸﺒﻪ ،ﻭﻳﺴﻤﻰ ½ﻣﺘﻤﻜﹼﻨﺎ¼ : .ﺣﻜﻤﻪ ﺃﻥ ﳜﺘﻠﻒ )(٢
ﺁﺧﺮﻩ ﺑﺎﺧﺘﻼﻑ ﺍﻟﻌﻮﺍﻣﻞ ﺍﺧﺘﻼﻓﺎﹰ ﻟﻔﻈﻴﺎﹰ ﳓﻮ½ :ﺟﺎﺀﱐ ﺯﻳﺪ¼ ﻭ½ﺭﺃﻳﺖ )( ٣
ﺯﻳﺪﺍﹰ¼ ﻭ½ﻣﺮﺭﺕ ﺑﺰﻳﺪ¼ ،ﺃﻭ ﺗﻘﺪﻳﺮﻳﺎﹰ ﳓﻮ½ :ﺟﺎﺀﱐ ﻣﻮﺳﻰ¼ ﻭ½ﺭﺃﻳﺖ
ﺑﺎﳊﺎﺿﺮ؛ ﻷﻥﹼ ﺍﻷﻣﺮ ﻟﻠﻐﺎﺋﺐ ﻣﻌﺮﺏ ﺑﺎﻹﲨﺎﻉ ،ﻭﺇﻧﻤﺎ ﻟﹶﻢ ﻳﻌﺪ ﺍﳉﻤﻠﺔ ﻣﻦ ﺍﳌﺒﻨﻴﺎﺕ؛ ﻷﻥﹼ ﻣﺒﻨِﻲ ﺍﻷﺻﻞ ﻻ ﻳﻜﻮﻥ ﻟﻪ ﺇﻋﺮﺍﺏ ﻟﻔﻈﺎﹰ ﻭﻻ ﺗﻘﺪﻳﺮﺍﹰ ﻭﻻ ﳏﻼ ﻭﺍﳉﻤﻠﺔ ﻣﻌﺮﺏ ﳏﻼ ﻓﻼ ﻳﻜﻮﻥ ﻣﻦ ﻣﺒﻨﻴﺎﺕ ﺍﻷﺻﻞ" ،ﻩ".
) (١ﻗﻮﻟﻪ] :ﻻ ﺯﻳﺪ ﻭﺣﺪﻩ[ ﺃﻱ :ﻻ ﻳﻌﺮﺏ ﺯﻳﺪ ﺣﺎﻝ ﻛﻮﻧﻪ ﻣﻔﺮﺩﺍﹰ ،ﻓﻜﻠﻤﺔ ½ﻭﺣﺪﻩ¼ ﺣـﺎﻝ ﻋـﻦ ½ﺯﻳـﺪ¼ ﺑﺘﺄﻭﻳـﻞ
ﺍﻟﻨﻜﺮﺓ ﺃﻱ :ﻣﺘﻮﺣﺪﺍﹰ ﺃﻱ :ﻣﻔﺮﺩﺍﹰ ،ﻭﻗﻮﻟﻪ½ :ﻟﻌﺪﻡ ﺍﻟﺘﺮﻛﻴﺐ¼؛ ﻷﻥﹼ ﺍﳌﻌﺮﺏ ﻋﻨﺪﻩ ﻣﺎ ﻟﻪ ﺍﺳﺘﺤﻘﺎﻕ ﺍﻹﻋـﺮﺍﺏ ﺑﺎﻟﻔﻌـﻞ ،ﻭﺫﻟـﻚ ﻻ ﳛـﺼﻞ ﺇﻻﹼ ﺑﺎﻟﺘﺮﻛﻴـﺐ ﻓﻠﻬـﺬﺍ ﺃﺧـﺬ ﺍﻟﺘﺮﻛﻴـﺐ ﰲ ﺗﻌﺮﻳـﻒ ﺍﳌﻌـﺮﺏ ،ﻭﻋﻨـﺪ ﺻـﺎﺣﺐ ﺍﻟﻜﺸﺎﻑ ﺍﳌﻌﺮﺏ ﻣﺎ ﻟﻪ ﺻﻼﺣﻴﺔ ﺍﻹﻋﺮﺍﺏ ﺑﻌﺪ ﺍﻟﺘﺮﻛﻴﺐ ،ﻓـ½ﺯﻳﺪ¼ ﻭﺣﺪﻩ ﻣﻌﺮﺏ ﻋﻨﺪﻩ ﻟﺼﻼﺣﻴﺔ ﺍﻹﻋﺮﺍﺏ ﺑﻌﺪ ﺍﻟﺘﺮﻛﻴﺐ" ،ﻩ".
) (٢ﻗﻮﻟﻪ] :ﻟﻮﺟﻮﺩ ﺍﻟﺸﺒﻪ[ ﺃﻱ :ﺍﳌﺸﺎﺑﻬﺔ ،ﻭﻫﺬﻩ ﺍﳌﺸﺎﺑﻬﺔ ﻟﻠﺤﺮﻑ ﲟﻌﲎ ﺃﻥﹼ ﺍﳊﺮﻑ ﻛﻤﺎ ﳛﺘﺎﺝ ﰲ ﺍﻟﺪﻻﻟﺔ
ﻋﻠﻰ ﺍﳌﻌﲎ ﺇﱃ ﺿﻢ ﺷﻲﺀ ﺁﺧﺮ ،ﻛﺬﺍﻟﻚ ﻟﻔﻆ ½ﻫـﺆﻻﺀ¼ ﳛﺘـﺎﺝ ﰲ ﺍﻟﺪﻻﻟـﺔ ﻋﻠـﻰ ﺍﳌﻌـﲎ ﺇﱃ ﻣـﺸﺎﺭ ﺇﻟﻴـﻪ ﺑﺈﺷﺎﺭﺓ ﺣﺴﻴﺔ ،ﻭﻋﺪﻡ ﻣﺸﺎﺑﻬﺔ ﺍﻻﺳﻢ ﲟﺒﻨِﻲ ﺍﻷﺻﻞ ﺷﺮﻁ ﻟﻜﻮﻧﻪ ﻣﻌﺮﺑﺎﹰ ،ﻓﺈﺫﺍ ﻓﻘﺪ ﺍﻟﺸﺮﻁ ﻓﻘﺪ ﺍﳌﺸﺮﻭﻁ،
ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﺍﳌﻌﺮﺏ ﻻ ﳛﺼﻞ ﺇﻻﹼ ﺑﺸﺮﻃﲔ ﺃﺣﺪﳘﺎ :ﻭﺟﻮﺩﻱ ﻭﻫﻮ ﻭﺟﻮﺩ ﺍﻟﺘﺮﻛﻴـﺐ ﻓﻌﻠـﻢ ﺑﻘﻮﻟـﻪ½ :ﻛـ ﹼﻞ ﺍﺳﻢ ﺭﻛﹼﺐ ﻣﻊ ﻏﲑﻩ¼ ،ﻭﺍﻟﺜﺎﱐ :ﻋﺪﻣﻲ ﻭﻫﻮ ﻋﺪﻡ ﺍﳌﺸﺎﺑﻬﺔ ﺑِﻤﺒﻨِﻲ ﺍﻷﺻﻞ ﻓﻌﻠـﻢ ﺑﻘﻮﻟـﻪ½ :ﻭﻻ ﻳـﺸﺒﻪ ﻣﺒﻨِـﻲ ﺍﻷﺻﻞ¼" ،ﻱ".
) (٣ﻗﻮﻟﻪ]:ﺑﺎﺧﺘﻼﻑ ﺍﻟﻌﻮﺍﻣﻞ[ ﺃﻱ :ﳜﺘﻠﻒ ﺇﻋﺮﺍﺏ ﺍﻻﺳﻢ ﺍﳌﻌﺮﺏ ﺑﺴﺒﺐ ﺍﺧﺘﻼﻑ ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﺨﺘﻠﻔﺔ ﰲ ﺍﻟﻌﻤﻞ
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ﺍﺧﺘﻼﻓﺎﹰ ﻟﻔﻈﻴﺎ ﻛـ½ﺯﻳﺪ¼ ﰲ ½ﺟﺎﺀﱐ ﺯﻳﺪ¼ ﻭ½ﺭﺃﻳﺖ ﺯﻳﺪﺍﹰ¼ ﻭ½ﻣﺮﺭﺕ ﺑﺰﻳﺪ¼ ،ﺃﻭ ﺗﻘﺪﻳﺮﻳﺎ ﻛﻤﺎ ﰲ ½ﻣﻮﺳﻰ¼ ﰲ ½ﺟﺎﺀﱐ ﻣﻮﺳﻰ¼ ﻭ½ﺭﺃﻳﺖ ﻣﻮﺳﻰ¼ ﻭ½ﻣﺮﺭﺕ ﲟﻮﺳﻰ¼ ﻓﻼ ﻳﺮﺩ ﺑﻨﺤﻮ ½ﺯﻳﺪ¼ ﰲ ﻣﺜﻞ ½ﺇﻥﹼ ﺯﻳـﺪﺍﹰ ﻣـﻀﺮﻭﺏ¼ ﻭ½ﺇﻧﻲ ﺿﺮﺑﺖ ﺯﻳﺪﺍﹰ¼ ﻭ½ﺇﻧﻲ ﺿﺎﺭﺏ ﺯﻳﺪﺍﹰ¼ ﺑﺄﻥ ﺩﺧﻞ ﻋﻠﻴﻪ ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﺨﺘﻠﻔﺔ ﻭﻟﹶﻢ ﳜﺘﻠﻒ ﺁﺧﺮﻩ؛ ﻷﻧﺎ ﻗﻴﺪﻧﺎ ﺍﺧﺘﻼﻓﺎﹰ ﺑﺎﺧﺘﻼﻑ ﺍﻟﻌﻮﺍﻣﻞ ﰲ ﺍﻟﻌﻤﻞ ﻭﻫﻬﻨﺎ ﻟﻴﺴﺖ ﺍﻟﻌﻮﺍﻣﻞ ﳐﺘﻠﻔﺔ ﰲ ﺍﻟﻌﻤﻞ ﺗﺄﻣﻞ" ،ﻭ" ﻭﻏﲑﻩ.
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kﻣﻮﺳﻰ¼ ﻭ½ﻣﺮﺭﺕ ﲟﻮﺳﻰ¼ .ﺍﻹﻋﺮﺍﺏ ﻣﺎ ﺑﻪ ﳜﺘﻠﻒ ﺁﺧﺮ ﺍﳌﻌﺮﺏl، )( ١
ﻛﺎﻟﻀﻤﺔ ﻭﺍﻟﻔﺘﺤﺔ ﻭﺍﻟﻜﺴﺮﺓ ،ﻭﺍﻟﻮﺍﻭ ﻭﺍﻷﻟﻒ ﻭﺍﻟﻴﺎﺀ .ﻭﺇﻋﺮﺍﺏ ﺍﻻﺳﻢ ﻋﻠﻰ
ﺛﻼﺛﺔ ﺃﻧﻮﺍﻉ ﺭﻓﻊ ﻭﻧﺼﺐ ﻭﺟﺮ .ﻭﺍﻟﻌﺎﻣﻞ ﻣﺎ ﺑﻪ ﺭﻓﻊ ﺃﻭ ﻧﺼﺐ ﺃﻭ ﺟﺮ. )(٢
ﻭﳏﻞﹼ ﺍﻹﻋﺮﺍﺏ ﻣﻦ ﺍﻻﺳﻢ ﻫﻮ ﺍﳊﺮﻑ ﺍﻷﺧﲑ ﻣﺜﺎﻝ ﺍﻟﻜﻞﹼ ﳓﻮ½ :ﻗﺎﻡ )(٣
ﺯﻳﺪ¼ ﻓـ½ﻗﺎﻡ¼ ﻋﺎﻣﻞ ،ﻭ½ﺯﻳﺪ¼ ﻣﻌﺮﺏ ،ﻭﺍﻟﻀﻤﺔ ﺇﻋﺮﺍﺏ ،ﻭﺍﻟﺪﺍﻝ ﳏﻞﹼ
ﺍﻹﻋﺮﺍﺏ ،ﻭﺍﻋﻠﻢ ﺃﻧﻪ ﻻ ﻳﻌﺮﺏ ﰲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﺇﻻﹼ ﺍﻻﺳﻢ ﺍﳌﺘﻤﻜﹼﻦ
) (٤
ﻭﺍﻟﻔﻌﻞ ﺍﳌﻀﺎﺭﻉ ﻭﺳﻴﺠﻲﺀ ﺣﻜﻤﻪ ﰲ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ.
:ﰲ ﺃﺻﻨﺎﻑ ﺇﻋﺮﺍﺏ ﺍﻻﺳﻢ ﻭﻫﻲ ﺗﺴﻌﺔ ﺃﺻﻨﺎﻑ ،ﺍﻷﻭﻝ :ﺃﻥ ﻳﻜﻮﻥ )(٥
) (١ﻗﻮﻟﻪ] :ﺍﻹﻋﺮﺍﺏ ﻣﺎ ...ﺇﱁ[ ﻛﻠﻤﺔ ½ﻣﺎ¼ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻟﺸﺊ ،ﻭﺍﻟﺒﺎﺀ ﰲ ﻗﻮﻟﻪ½ :ﺑﻪ¼ ﻟﻠﺴﺒﺒﻴﺔ ،ﻭﺍﳌﺘﺒﺎﺩﺭ ﻣﻦ ﺍﻟﺴﺒﺐ ﺍﻟﺴﺒﺐ ﺍﻟﻘﺮﻳﺐ ﻭﻫﻲ ﺍﳊﺮﻛﺎﺕ ﻭﺍﳊﺮﻭﻑ ﺍﻹﻋﺮﺍﺑﻴﺔ ﻻ ﺍﻟﻌﻮﺍﻣﻞ؛ ﻷﺎ ﻣـﻦ ﺍﻷﺳـﺒﺎﺏ ﺍﻟﺒﻌﻴـﺪﺓ ﻓﻠـﻴﺲ ﺗﻌﺮﻳـﻒ ﺍﻹﻋﺮﺍﺏ ﻏﲑ ﻣﺎﻧﻊ ﻋﻦ ﺩﺧﻮﻝ ﺍﻟﻐﲑ ﻓﻴﻪ ﺗﺪﺑﺮ" ،ﻍ ،ﻭ".
) (٢ﻗﻮﻟﻪ] :ﻭﺍﻟﻌﺎﻣﻞ ...ﺇﱁ[ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻌﺎﻣﻞ ﻫﻬﻨﺎ ﻋﺎﻣﻞ ﺍﻻﺳﻢ ﺑﻘﺮﻳﻨـﺔ ﺍﻟﺒﺤـﺚ ﻋﻨـﻪ ،ﻓـﻼ ﻳﻜـﻮﻥ ﺗﻌﺮﻳـﻒ
ﺍﻟﻌﺎﻣﻞ ﻏﲑ ﺟﺎﻣﻊ ﺑﻨﺤﻮ ½ﻟﹶﻢ ¼ﻭ½ﻟﹶﻤﺎ¼ ﻭﻏﲑﻫﺎ؛ ﻷﺎ ﻋﻮﺍﻣﻞ ﺍﻟﻔﻌﻞ ﻭﻟﻴﺲ ﺍﻟﺒﺤﺚ ﻫﻬﻨﺎ ﻋﻨـﻪ ،ﺛﹸـﻢ ﺍﻋﻠـﻢ ﺃ ﹼﻥ ﺍﻟﻨﺤﻮﻳﲔ ﻗﺪ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺗﻌﺮﻳﻒ ﺍﻟﻌﺎﻣﻞ ﻓﻤﻨﻬﻢ ﻣﻦ ﺫﻫﺐ ﺇﱃ ﻣﺎ ﺍﺧﺘﺎﺭﻩ ﺍﳌﺼﻨﻒ ،ﻭﻣﻨﻬﻢ ﻣـﻦ ﺫﻫـﺐ ﺇﱃ ﺃﻥﹼ ﺍﻟﻌﺎﻣﻞ ﻣﺎ ﺑﻪ ﻳﺘﻘﻮﻡ ﺍﳌﻌﲎ ﺍﳌﻘﺘﻀﻲ ﻟﻺﻋﺮﺍﺏ ﻭﺍﺧﺘﺎﺭﻩ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﺍﳊﺎﺟﺐ ﰲ "ﻙ" ،ﻛﺬﺍ ﰲ "ﻱ".
) (٣ﻗﻮﻟﻪ] :ﻫﻮ ﺍﳊﺮﻑ ﺍﻷﺧﲑ[ ﺃﻱ :ﻻ ﺍﻷﻭﻝ ﻭﻻ ﺍﻷﻭﺳﻂ ،ﻭﺇﻧﻤﺎ ﺟﺎﺀ ﺑﻀﻤﲑ ﺍﻟﻔﺼﻞ ﻟﻠﺤﺼﺮ ﻭﺩﻓﻌـﺎﹰ ﻟﺘـﻮﻫﻢ ﺃﻥﹼ ﳏﻞﹼ ﺍﻹﻋﺮﺍﺏ ﰲ ﺍﻟﺘﺜﻨﻴﺔ ﻭﺍﳉﻤﻊ ﺍﳌﺬﻛﹼﺮ ﺍﻟﺴﺎﻟِﻢ ﻫﻮ ﻣﺎ ﻗﺒﻞ ﺍﻟﻨﻮﻥ ﻓﻼ ﻳﻜﻮﻥ ﳏﻞﹼ ﺍﻹﻋﺮﺍﺏ ﺣﺮﻓﺎﹰ ﺃﺧـﲑﺍﹰ؛ ﻷﻥﹼ ﻫﺬﻩ ﺍﻟﻨﻮﻥ ﻋﻮﺽ ﻋﻦ ﺍﳊﺮﻛﺔ ﻓﻬﻮ ﻟﻴﺲ ﲝﺮﻑ ﺃﺧﲑ ﺑﻞ ﺍﳊﺮﻑ ﺍﻷﺧﲑ ﻫﻮ ﻣﺎ ﻗﺒﻞ ﺍﻟﻨﻮﻥ" ،ﻱ".
) (٤ﻗﻮﻟﻪ] :ﺍﻻﺳﻢ ﺍﳌﺘﻤﻜﹼﻦ[ ﻗﻴﺪ ﺍﻻﺳﻢ ﺑـ½ﺍﳌﺘﻤﻜﹼﻦ¼؛ ﻷﻥﹼ ﻣﻦ ﺍﻷﲰﺎﺀ ﻣـﺎﱂ ﻳﻜـﻦ ﻣﺘﻤﻜﹼﻨـﺎﹰ ﻟﹶـﻢ ﻳﻜـﻦ ﻣﻌﺮﺑـﺎﹰ،
ﻭﻭﺻﻒ ﺍﻟﻔﻌﻞ ﺑـ½ﺍﳌﻀﺎﺭﻉ¼؛ ﻷﻥﹼ ﻣﻦ ﺍﻷﻓﻌﺎﻝ ﻣﺎﱂ ﻳﻜﻦ ﻣﻀﺎﺭﻋﺎﹰ ﺃﻭ ﺃﻣﺮﺍﹰ ﻏﺎﺋﺒﺎﹰ ﻟﹶﻢ ﻳﻜﻦ ﻣﻌﺮﺑﺎﹰ ،ﻫـﺬﺍ ﺇﺫﺍ ﻟﹶﻢ ﻳﺘﺼﻞ ﺑﻪ ﻧﻮﻥ ﺍﻟﺘﺄﻛﻴﺪ ﻭﻻ ﻧﻮﻥ ﲨﻊ ﺍﳌﺆﻧﺚ" ،ﻱ".
) (٥ﻗﻮﻟﻪ] :ﰲ ﺃﺻﻨﺎﻑ ...ﺇﱁ[ ﺍﻷﺻﻨﺎﻑ ﲨﻊ ﺻﻨﻒ ﻭﻫﻮ ﺍﻟﻘﺴﻢ ،ﻭﻟﹶﻤﺎ ﻛﺎﻧﺖ ﺍﻷﲰﺎﺀ ﲣﺘﻠﻒ ﰲ ﺍﺳﺘﺤﻘﺎﻕ
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kﺍﻟﺮﻓﻊ ﺑﺎﻟﻀﻤﺔ ﻭﺍﻟﻨﺼﺐ ﺑﺎﻟﻔﺘﺤﺔ ﻭﺍﳉﺮ ﺑﺎﻟﻜﺴﺮﺓ ،ﻭﳜﺘﺺ ﺑﺎﳌﻔﺮﺩl )( ١
ﺍﳌﻨﺼﺮﻑ ﺍﻟﺼﺤﻴﺢ ،ﻭﻫﻮ ﻋﻨﺪ ﺍﻟﻨﺤﺎﺓ ﻣﺎ ﻻ ﻳﻜﻮﻥ ﰲ ﺁﺧﺮﻩ ﺣﺮﻑ ﻋﻠﹼﺔ ﻛـ½ﺯﻳﺪ¼ ،ﻭﺑﺎﳉﺎﺭﻱ ﳎﺮﻯ ﺍﻟﺼﺤﻴﺢ ،ﻭﻫﻮ ﻣﺎ ﻳﻜﻮﻥ ﰲ ﺁﺧﺮﻩ ﻭﺍﻭ ﺃﻭ )(٢
ﻳﺎﺀ ﻣﺎ ﻗﺒﻠﻬﻤﺎ ﺳﺎﻛﻦ ﻛـ½ﺩﻟﻮ¼ ﻭ½ﻇﱯ¼ ،ﻭﺑﺎﳉﻤﻊ ﺍﳌﻜﺴﺮ ﺍﳌﻨﺼﺮﻑ )(٣
ﻛـ½ﺭﺟﺎﻝ¼ ﺗﻘﻮﻝ½ :ﺟﺎﺀﱐ ﺯﻳﺪ ﻭﺩﻟﻮ ﻭﻇﱯ ﻭﺭﺟﺎﻝ¼ ﻭ½ﺭﺃﻳﺖ ﺯﻳﺪﺍﹰ ﻭﺩﻟﻮﺍﹰ
ﻭﻇﺒﻴﺎﹰ ﻭﺭﺟﺎﻻﹰ¼ ﻭ½ﻣﺮﺭﺕ ﺑﺰﻳﺪ ﻭﺩﻟﻮ ﻭﻇﱯ ﻭﺭﺟﺎﻝ¼ ،ﺍﻟﺜﺎﱐ :ﺃﻥ ﻳﻜﻮﻥ
ﺃﻗﺴﺎﻡ ﺍﻟﺮﻓﻊ ﻓﺒﻌﻀﻬﺎ ﻳﺴﺘﺤﻖ ﺍﻟﺮﻓﻊ ﺑﺎﻟﻀﻤﺔ ﻭﺑﻌﻀﻬﺎ ﺑﺎﻟﻮﺍﻭ ﻭﺑﻌﻀﻬﺎ ﺑﺎﻷﻟﻒ ،ﻭﻛﺬﺍ ﲣﺘﻠﻒ ﰲ ﺍﺳﺘﺤﻘﺎﻕ ﺃﻗﺴﺎﻡ ﺍﻟﻨﺼﺐ ﻭﺍﳉﺮ ﻗﺴﻢ ﺍﳌﺺ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻻﺳﺘﺤﻘﺎﻕ ﺃﺻﻨﺎﻑ ﺍﻹﻋﺮﺍﺏ ﻹﻳـﻀﺎﺡ ﺃﺣﻮﺍﻟِﻬـﺎ ﰲ ﺍﻷﺻـﻨﺎﻑ ﺑﺎﻹﻋﺮﺍﺏ ،ﻭﻟﹶﻤﺎ ﻛﺎﻥ ﺍﻹﻋﺮﺍﺏ ﺍﻟﻠﻔﻈﻲ ﺃﺻﻼﹰ ﻭﺃﻛﺜﺮ ﻗﺪﻣﻪ ﰲ ﺍﻟﺒﻴﺎﻥ ﻋﻠﻰ ﺍﻹﻋﺮﺍﺏ ﺍﻟﺘﻘﺪﻳﺮﻱ ،ﻭﻗﺪﻡ ﻣﻦ ﺗﻠﻚ ﺍﻷﺻﻨﺎﻑ ﺍﻷﻭﻝ ﻋﻠﻰ ﻏﲑﻩ ﻟﻜﻮﻧﻪ ﺃﺷﺮﻓﻬﺎ ﻟﻮﺟﻬﲔ ﺃﺣﺪﳘﺎ :ﻛﻮﻥ ﺫﻟﻚ ﺍﻹﻋﺮﺍﺏ ﺑﺎﳊﺮﻛﺎﺕ؛ ﻓﺈﻥﹼ ﺃﺻﻞ ﺍﻹﻋﺮﺍﺏ ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﳊﺮﻛﺎﺕ ﻭﺍﻹﻋﺮﺍﺏ ﺑﺎﳊﺮﻭﻑ ﻓﺮﻋﻪ ،ﻭﺍﻟﺜﺎﻧِﻲ :ﻛﻮﻧﻪ ﺑﺎﳊﺮﻛﺎﺕ ﺍﻟﺜﻠﺚ؛ ﻓﺈﻥﹼ ﺃﺻﻞ ﺍﻹﻋﺮﺍﺏ ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﳊﺮﻛﺎﺕ ﺍﻟﺜﻠﺚ ،ﻭﺍﻹﻋﺮﺍﺏ ﺑﺎﳊﺮﻛﺘﲔ ﺧﻼﻑ ﺍﻷﺻﻞ" ،ﻱ".
) (١ﻗﻮﻟﻪ] :ﻭﳜﺘﺺ ...ﺇﱁ[ ﺍﳌﺮﺍﺩ ﺑﺎﳌﻔﺮﺩ ﻫﻬﻨﺎ ﻣﺎ ﻳﻘﺎﺑﻞ ﺍﳌﺜﻨﻰ ﻭﺍﻤﻮﻉ ،ﻓﺒﻘﻴﺪ ﺍﻹﻓﺮﺍﺩ ﺧـﺮﺝ ﺍﻟﺘﺜﻨﻴـﺔ،
ﻭﰲ ﻗﻴﺪ ﺍﻻﻧﺼﺮﺍﻑ ﺍﺣﺘﺮﺍﺯ ﻋﻦ ﻏﲑ ﺍﳌﻨﺼﺮﻑ ،ﻭﰲ ﻗﻴﺪ ﺍﻟﺼﺤﻴﺢ ﺍﺣﺘـﺮﺍﺯ ﻋـﻦ ﺍﳌﻔـﺮﺩ ﺍﳌﻨـﺼﺮﻑ ﺍﻟﻐـﲑ ﺍﻟﺼﺤﻴﺢ ﻛﺎﻷﲰﺎﺀ ﺍﻟﺴﺘﺔ؛ ﻓﺈﻧﻬﺎ ﻣﻔﺮﺩﺓ ﻣﻨﺼﺮﻓﺔ ﻟﻜﻨﻬﺎ ﻏﲑ ﺻﺤﻴﺤﺔ ،ﻓﺎﻷﺭﺑﻌﺔ ﻣﻨـﻬﺎ ﻧﺎﻗـﺼﺔ ﻭﺍﻭﻳـﺔ ﻭﻫـﻲ ½ﺃﺑﻮﻙ ﻭﺃﺧﻮﻙ ﻭﻫﻨﻮﻙ ﻭﲪﻮﻙ¼ ،ﻭﺍﻟﻮﺍﺣﺪ ﻣﻨﻬﺎ ﻟﻔﻴﻒ ﻣﻘﺮﻭﻥ ﻭﻫﻮ ½ﺫﻭ ﻣـﺎﻝ¼ ﺃﺻـﻠﻪ½ :ﺫﹶﻭﻭ ،¼ﻭﺍﻟﻮﺍﺣـﺪ ﻣﻨﻬﺎ ﺃﺟﻮﻑ ﻭﺍﻭﻱ ﻭﻫﻮ ½ﻓﻮﻙ¼؛ ﺇﺫ ﺃﺻﻠﻪ ½ﻓﻮﻩ¼ ﺑﺪﻟﻴﻞ ½ﺃﻓﻮﺍﻩ¼ ،ﻓﺤﺬﻓﺖ ﺍﳍﺎﺀ ﻭﺃﺑﺪﻟﺖ ﺍﻟﻮﺍﻭ ﻣﻴﻤﺎﹰ ﰲ ﻏﲑ ﺣﺎﻟﺔ ﺍﻹﺿﺎﻓﺔ" ،ﻩ".
) (٢ﻗﻮﻟﻪ] :ﺑﺎﻟﹾﺠﺎﺭﻱ ﳎﺮﻯ ...ﺇﱁ[ ﺇﻧﻤﺎ ﺳﻤﻲ ﻫﺬﺍ ﺑﻪ ﻟﻌﺪﻡ ﺛﻘـﻞ ﺍﻹﻋـﺮﺍﺏ ﻋﻠﻴـﻪ ﺑـﺴﺒﺐ ﻭﺟـﻮﺩ ﺍﻟـﺴﺎﻛﻦ
ﻭﲝﺼﻮﻝ ﺍﺳﺘﺮﺍﺣﺔ ﺍﻟﻠﺴﺎﻥ ﺑﺴﻜﻮﻥ ﻣﺎ ﻗﺒﻞ ﺣﺮﻑ ﺍﻟﻌﻠﹼﺔ ،ﻓﻴﺘﺤﻤﻞ ﻛﻞﹼ ﺣﺮﻛﺔ ﳓـﻮ ½ﻭﺻـﻮﻝ¼ ﻭ½ﻳـﺴﲑ¼ ﻭ½ﻭِﻗﺎﻳﺔ¼" ،ﻩ ،ﻱ".
) (٣ﻗﻮﻟﻪ] :ﻭﺑﺎﳉﻤﻊ ﺍﳌﻜﺴﺮ ...ﺇﱁ[ ﺍﺣﺘﺮﺯ ﺑﻘﻴﺪ ﺍﳌﻜﺴﺮ ﻋﻦ ﲨﻊ ﺍﻟﺴﻼﻣﺔ ﳓﻮ½ :ﺿﺎﺭﺑﻮﻥ¼ ﻭ½ﻋﺎﳌﻮﻥ¼،
i
ﻭﺍﺣﺘﺮﺯ ﺑﻘﻴﺪ ﺍﳌﻨﺼﺮﻑ ﻋﻦ ﺍﳉﻤﻊ ﺍﳌﻜﺴﺮ ﺍﻟﻐﲑ ﺍﳌﻨﺼﺮﻑ ﳓﻮ½ :ﺿﻮﺍﺭﺏ¼ ﻭ½ﻧﻮﺍﺻﺮ¼" ،ﻩ".
٢٤
j
kﺍﻟﺮﻓﻊ ﺑﺎﻟﻀﻤﺔ ﻭﺍﻟﻨﺼﺐ ﻭﺍﳉﺮ ﺑﺎﻟﻜﺴﺮﺓ ،ﻭﳜﺘﺺ ﲜﻤﻊ ﺍﳌﺆﻧﺚ ﺍﻟﺴﺎﱂl )(١
ﺗﻘﻮﻝ½ :ﻫﻦ ﻣﺴﻠﻤﺎﺕ¼ ﻭ½ﺭﺃﻳﺖ ﻣﺴﻠﻤﺎﺕ¼ ﻭ½ﻣﺮﺭﺕ ﲟﺴﻠﻤﺎﺕ¼ ،ﺍﻟﺜﺎﻟﺚ: ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺮﻓﻊ ﺑﺎﻟﻀﻤﺔ ﻭﺍﻟﻨﺼﺐ ﻭﺍﳉﺮ ﺑﺎﻟﻔﺘﺤﺔ ،ﻭﳜﺘﺺ ﺑﻐﲑ ﺍﳌﻨﺼﺮﻑ )(٢
ﻛـ½ﻋﻤﺮ¼ ﺗﻘﻮﻝ½ :ﺟﺎﺀﱐ ﻋﻤﺮ¼ ﻭ½ﺭﺃﻳﺖ ﻋﻤﺮ¼ ﻭ½ﻣﺮﺭﺕ ﺑﻌﻤﺮ¼ ،ﺍﻟﺮﺍﺑﻊ:
ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺮﻓﻊ ﺑﺎﻟﻮﺍﻭ ﻭﺍﻟﻨﺼﺐ ﺑﺎﻷﻟﻒ ﻭﺍﳉﺮ ﺑﺎﻟﻴﺎﺀ ،ﻭﳜﺘﺺ ﺑﺎﻷﲰﺎﺀ
ﺍﻟﺴﺘﺔ ﻣﻜﺒﺮﺓً ﻣﻮﺣﺪﺓﹰ ﻣﻀﺎﻓﺔﹰ ﺇﱃ ﻏﲑ ﻳﺎﺀ ﺍﳌﺘﻜﻠﹼﻢ ،ﻭﻫﻲ ½ﺃﺧﻮﻙ ﻭﺃﺑﻮﻙ )(٣
) (١ﻗﻮﻟﻪ] :ﻭﺍﻟﻨﺼﺐ ...ﺇﱁ[ ﻓﺎﻟﻨﺼﺐ ﻫﻬﻨﺎ ﺗـﺎﺑﻊ ﻟﻠﺠـﺮ ،ﻭﻗﻮﻟـﻪ½ :ﳜـﺘﺺ ﺑِﺠﻤـﻊ ﺍﳌﺆﻧـﺚ ﺍﻟـﺴﺎﻟِﻢ..ﺇﱁ¼
ﺍﳌﺮﺍﺩ ﺑﻪ ﲨﻊ ﺍﳌﺆﻧﺚ ﺍﻟﺴﺎﻟِﻢ ﺍﻻﺻﻄﻼﺣﻲ ﻭﻫﻮ ﻣﺎ ﻛﺎﻥ ﰲ ﺁﺧﺮﻩ ﺃﻟﻒ ﻭﺗﺎﺀ ﻣﻊ ﻗﻄﻊ ﺍﻟﻨﻈﺮ ﻋﻦ ﺍﳌﻔﺮﺩ، ﺃﻱ :ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﻔﺮﺩﻩ ﻣﺬﻛﹼﺮﺍﹰ ﺃﻭ ﻣﺆﻧﺜﺎﹰ ،ﻓﻼ ﳜﺮﺝ ﻣﺜﻞ ½ﻛﻮﻛﺒﺎﺕ¼ ﻭ½ﺳـﺠﻼﺕ¼ ﻭ½ﺳـﻔﺮﺟﻼﺕ¼ ﻣِﻤـﺎ ﻣﻔﺮﺩﻩ ﻣﺬﻛﹼﺮ ،ﻭﺍﺣﺘﺮﺯ ﺑﻮﺻﻒ ﺍﳉﻤﻊ ﺑﺎﻟﺴﺎﻟِﻢ ﻋﻦ ﺍﳉﻤﻊ ﺍﳌﻜﺴﺮ ﻛـ½ﺣﻤﺮ¼ ﲨﻊ ½ﲪﺮﺍﺀ¼" ،ﻱ".
) (٢ﻗﻮﻟﻪ] :ﻭﺍﳉﺮ ﺑﺎﻟﻔﺘﺤﺔ[ ﻓﺎﳉﺮ ﺗﺎﺑﻊ ﻟﻠﻨﺼﺐ ﻫﻬﻨﺎ ﻋﻠﻰ ﻋﻜـﺲ ﲨـﻊ ﺍﳌﺆﻧـﺚ ﺍﻟـﺴﺎﻟِﻢ ،ﻭﻭﺟـﻪ ﻣﺘﺎﺑﻌـﺔ ﺍﳉـﺮ ﻟﻠﻨﺼﺐ ﺃﻥﹼ ﻏﲑ ﺍﳌﻨﺼﺮﻑ ﻣﺎ ﻓﻴﻪ ﺳﺒﺒﺎﻥ ﻓﻤﻊ ﺍﻟﺴﺒﺒﲔ ﺻﺎﺭ ﻏـﲑ ﺍﳌﻨـﺼﺮﻑ ﻣـﺸﺎﺑِﻬﺎﹰ ﻟﻸﻓﻌـﺎﻝ؛ ﻷﻥﹼ ﰲ ﺍﻟﻔﻌـﻞ ﺳﺒﺒﲔ ﺃﺣﺪﳘﺎ :ﺍﺷﺘﻘﺎﻗﻪ ﻣﻦ ﺍﳌﺼﺪﺭ ﻭﺍﻟﺜﺎﻧِﻲ :ﺍﺣﺘﻴﺎﺟﻪ ﺇﱃ ﺍﻻﺳﻢ ،ﻓﻠﻤﺎ ﺷﺎﺑﻪ ﺍﻟﻔﻌﻞﹶ ﺍﻣﺘﻨﻊ ﻣﻨﻪ ﺍﳉﺮ ﻛﻤﺎ ﺍﻣﺘﻨﻊ ﻣﻦ ﺍﻟﻔﻌﻞ ،ﻓﺠﻌﻞ ﺍﳉﺮ ﺗﺎﺑﻌﺎﹰ ﻟﻠﻨﺼﺐ ﻟﻠﻀﺮﻭﺭﺓ" ،ﻩ".
) (٣ﻗﻮﻟﻪ] :ﻣﻜﺒﺮﺓ[ ﺃﻱ :ﺣﺎﻝ ﻛﻮﻧِﻬﺎ ﻣﻜﺒﺮﺓ؛ ﻷﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﺼﻐﺮﺓ ﻛﺎﻥ ﺇﻋﺮﺍﺑﻬﺎ ﺑﺎﳊﺮﻛﺎﺕ ﳓﻮ:
½ﺟﺎﺀﻧِﻲ ﺃﹸﺧﻴﻚ¼ ﻭ½ﺭﺃﻳﺖ ﺃﺧﻴﻚ¼ ﻭ½ﻣﺮﺭﺕ ﺑﺄﺧﻴﻚ¼ ،ﻭﻗﻮﻟﻪ½ :ﻣﻮﺣﺪﺓ¼ ﺃﻱ :ﺣﺎﻝ ﻛﻮﻧِﻬﺎ ﻣﻔﺮﺩﺓ؛ ﻷﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﺜﻨﺔ ﻛﺎﻥ ﺇﻋﺮﺍﺑﻬﺎ ﻛﺈﻋﺮﺍﺏ ﺍﳌﺜﻨﻰ ،ﻭﻗﻮﻟﻪ½ :ﻣﻀﺎﻓﺔ..ﺇﱁ¼ ﺃﻱ :ﺣﺎﻝ ﻛﻮﻧِﻬﺎ ﻣﻀﺎﻓﺔ ﺇﱃ ﻏﲑ ﻳﺎﺀ
i
ﺍﳌﺘﻜﻠﹼﻢ؛ ﻷﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻀﺎﻓﺔ ﺇﱃ ﻳﺎﺀ ﺍﳌﺘﻜﻠﹼﻢ ﻛﺎﻥ ﺇﻋﺮﺍﺑﻬﺎ ﺗﻘﺪﻳﺮﻳﺎ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﺍﻷﲰﺎﺀ ﺍﻟﺴﺘﺔ ﻟﹶﻬﺎ ﲬﺲ ﺃﺣﻮﺍﻝ ﻭﻟﹶﻬﺎ ﲬﺴﺔ ﺇﻋﺮﺍﺏ ﺃﻣﺎ ﺍﻷﺣﻮﺍﻝ ﺍﳋﻤﺴﺔ :ﻓﺤﺎﻝ ﺍﻹﻓﺮﺍﺩ ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﻜﺒﺮﺍﹰ ﺃﻭ ﻣﺼﻐﺮﺍﹰ، ﻭﺣﺎﻝ ﺍﻟﺘﺜﻨﻴﺔ ﻭﺍﳉﻤﻊ ،ﻭﺣﺎﻝ ﺍﻹﺿﺎﻓﺔ ﺇﱃ ﻳﺎﺀ ﺍﳌﺘﻜﻠﹼﻢ ،ﻭﺣﺎﻝ ﺍﻹﺿﺎﻓﺔ ﺇﱃ ﻏﲑ ﻳﺎﺀ ﺍﳌﺘﻜﻠﹼﻢ ،ﻭﺣﺎﻝ ﻗﻄﻊ ﺍﻹﺿﺎﻓﺔ ،ﻭﺃﻣﺎ ﺍﻹﻋﺮﺍﺏ ﺍﳋﻤﺴﺔ ﻓﻔﻲ ﺍﻷﻭﻝ ﺑﺎﳊﺮﻛﺎﺕ ﺍﻟﺜﻠﺚ ﳓﻮ½ :ﺟﺎﺀﻧِﻲ ﺃﺥ ﻭﺃﹸﺧﻲ ¼ﻭ½ﺭﺃﻳﺖ ﺃﺧﺎﹰ ﻭﺃﺧﻴﺎ¼ ﻭ½ﻣﺮﺭﺕ ﺑﺄﺥ ﻭﺃﺧﻲ ،¼ﻭﰲ ﺍﻟﺜﺎﻧِﻲ ﺑﺎﳊﺮﻭﻑ ﻛﺈﻋﺮﺍﺏ ﺳﺎﺋﺮ ﺍﻟﺘﺜﻨﻴﺎﺕ ﻭﺍﳉﻤﻌﺎﺕ ﳓﻮ½ :ﺟﺎﺀﻧِﻲ ﺃﺑﻮﺍﻥ¼ ﻭ½ﺭﺃﻳﺖ ﺃﺑﻮﻳﻦ¼ ﻭ½ﻣﺮﺭﺕ ﺑﺄﺑﻮﻳﻦ¼ ﻟﻮﺟﻮﺩ ﺣﺮﻑ ﺍﻹﻋﺮﺍﺏ ﰲ ﺁﺧﺮﻫﺎ ،ﻭﰲ ﺍﻟﺜﺎﻟﺚ ﺑﺎﳊﺮﻛﺎﺕ
j
Å
٢٥
kﻭﻫﻨﻮﻙ ﻭﲪﻮﻙِ ﻭﻓﻮﻙ ﻭﺫﻭ ﻣﺎﻝ¼ ،ﺗﻘﻮﻝ½ :ﺟﺎﺀﱐ ﺃﺧﻮﻙ¼ ﻭ½ﺭﺃﻳﺖl ﺃﺧﺎﻙ¼ ﻭ½ﻣﺮﺭﺕ ﺑﺄﺧﻴﻚ¼ ﻭﻛﺬﺍ ﺍﻟﺒﻮﺍﻗﻲ ،ﺍﳋﺎﻣﺲ :ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺮﻓﻊ )( ١
ﺑﺎﻷﻟﻒ ﻭﺍﻟﻨﺼﺐ ﻭﺍﳉﺮ ﺑﺎﻟﻴﺎﺀ ﺍﳌﻔﺘﻮﺡ ﻣﺎ ﻗﺒﻠﻬﺎ ،ﻭﳜﺘﺺ ﺑﺎﳌﺜﻨﻰ
ﻭ½ﻛﻼ¼ ﻣﻀﺎﻓﺎﹰ ﺇﱃ ﻣﻀﻤﺮ ﻭ½ﺍﺛﻨﺎﻥ¼ ﻭ½ﺍﺛﻨﺘﺎﻥ¼ ﺗﻘﻮﻝ½ :ﺟﺎﺀﱐ ﺍﻟﺮﺟﻼﻥ )(٢
ﻛﻼﳘﺎ ﻭﺍﺛﻨﺎﻥ ﻭﺍﺛﻨﺘﺎﻥ¼ ﻭ½ﺭﺃﻳﺖ ﺍﻟﺮﺟﻠﲔ ﻛﻠﻴﻬﻤﺎ ﻭﺍﺛﻨﲔ ﻭﺍﺛﻨﺘﲔ¼ ﻭ½ﻣﺮﺭﺕ
ﺑﺎﻟﺮﺟﻠﲔ ﻛﻠﻴﻬﻤﺎ ﻭﺍﺛﻨﲔ ﻭﺍﺛﻨﺘﲔ¼ .ﺍﻟﺴﺎﺩﺱ :ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺮﻓﻊ ﺑﺎﻟﻮﺍﻭ )( ٣
ﺍﻟﺘﻘﺪﻳﺮﻳﺔ ،ﻭﰲ ﺍﻟﺮﺍﺑﻊ ﺑﺎﳊﺮﻭﻑ ،ﻭﰲ ﺍﳋﺎﻣﺲ ﺃﻳﻀﺎﹰ ﺑﺎﳊﺮﻛﺎﺕ ﺍﻟﺜﻠﺚ" ،ﻩ".
) (١ﻗﻮﻟﻪ] :ﺍﳋﺎﻣﺲ...ﺇﱁ[ ﺃﻱ :ﺍﻟﺼﻨﻒ ﺍﳋﺎﻣﺲ ،ﻟﹶﻤﺎ ﻓﺮﻍ ﻋﻦ ﺑﻴﺎﻥ ﻣﺎ ﻳﻌﺮﺏ ﺑﺎﳊﺮﻭﻑ ﺍﻹﻋﺮﺍﺑﻴـﺔ ﺍﻟﺜﻠﺜـﺔ
ﺷﺮﻉ ﰲ ﺑﻴﺎﻥ ﻣﺎ ﻳﻌﺮﺏ ﺑﺎﳊﺮﻓﲔ ،ﻓﻘـﺎﻝ :ﺍﳋـﺎﻣﺲ :ﺃﻥ ﻳﻜـﻮﻥ ﺍﻟﺮﻓـﻊ ﺑـﺎﻷﻟﻒ ﻭﺍﻟﻨـﺼﺐ ﻭﺍﳉـﺮ ﺑﺎﻟﻴـﺎﺀ ﺍﳌﻔﺘﻮﺡ ﻣﺎ ﻗﺒﻠﻬﺎ ،ﻭﳜﺘﺺ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﺑﺎﳌﺜﻨﻰ ﻭ½ﻛﻼ¼ ﻭﻛﺬﺍ ½ﻛﻠﺘﺎ¼ ،ﻭﻟﹶـﻢ ﻳـﺬﻛﺮﻩ؛ ﻷﻧـﻪ ﻓـﺮﻉ ½ﻛـﻼ¼ ﻭﺫﻛﺮ ﺍﻷﺻﻞ ﻳﺴﺘﻐﻨِﻲ ﻋﻦ ﺫﻛﺮ ﺍﻟﻔﺮﻉ ،ﻭﺇﻧﻤﺎ ﻟﹶﻢ ﻳﻜﺘﻒ ﺑﺬﻛﺮ ﺍﻷﺻﻞ ﰲ ﻗﻮﻟﻪ½ :ﻭﺍﺛﻨﺎﻥ ﻭﺍﺛﻨﺘﺎﻥ¼؛ ﻷﻤـﺎ ﻣﻦ ﺃﲰﺎﺀ ﺍﻟﻌﺪﺩ ﻭﻫﻮ ﳐﺎﻟﻒ ﳉﻤﻴﻊ ﺍﻷﲰﺎﺀ ﰲ ﺍﻻﺳﺘﻌﻤﺎﻝ" ،ﻩ".
) (٢ﻗﻮﻟﻪ] :ﻣﻀﺎﻓﺎﹰ ...ﺇﱁ[ ﺣﺎﻝ ﻋﻦ ½ﻛﻼ¼ ،ﻭﻓﻴـﻪ ﺍﺣﺘـﺮﺍﺯ ﻋﻤـﺎ ﺇﺫﺍ ﻛـﺎﻥ ﻣـﻀﺎﻓﺎﹰ ﺇﱃ ﻣﻈﻬـﺮ ﻓـﺈﻥﹼ ﺣﻜﻤـﻪ ﺣﻴﻨﺌـﺬ ﻛﺤﻜﻢ ½ﻋﺼﺎﹰ¼ ﳓﻮ½ :ﺟﺎﺀﻧِﻲ ﻛﻼ ﺍﻟﺮﺟﻠﲔ¼ ﻭ½ﺭﺃﻳـﺖ ﻛـﻼ ﺍﻟـﺮﺟﻠﲔ¼ ﻭ½ﻣـﺮﺭﺕ ﺑﻜـﻼ ﺍﻟـﺮﺟﻠﲔ¼ ﺑـﺴﻘﻮﻁ ﺍﻷﻟﻒ ﻋﻦ ﺍﻟﺘﻠﻔﹼﻆ ﰲ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺜﻠﺚ ،ﻓﺈﻥ ﻗﻠﺖ :ﻟِﻢ ﻗﻴﺪ ﺍﳌﺺ ﺇﻋﺮﺍﺏ ½ﻛﻼ¼ ﺑﺎﻷﻟﻒ ﰲ ﺣﺎﻟـﺔ ﺍﻟﺮﻓـﻊ ﻭﺑﺎﻟﻴـﺎﺀ ﰲ ﺣﺎﻟﺘﻲِ ﺍﻟﻨﺼﺐ ﻭﺍﳉﺮ ﺑﻘﻴﺪ ﺍﻹﺿﺎﻓﺔ ﺇﱃ ﺍﻟﻀﻤﲑ؟ ﻗﻠﻨﺎ :ﺇﻥﹼ ﻟـ½ﻛﻼ¼ ﺍﻋﺘﺒﺎﺭﻳﻦ :ﺍﻋﺘﺒﺎﺭ ﺍﻟﻠﻔـﻆ ﻭﺍﻋﺘﺒـﺎﺭ ﺍﳌﻌـﲎ، ﻓﻬﻮ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻠﻔﻆ ﻣﻔﺮﺩ ﻭﺑﺎﻋﺘﺒﺎﺭ ﺍﳌﻌﲎ ﻣﺜﻨﻰ ،ﻓﻠﻔﻈـﻪ ﻳﻘﺘـﻀﻲ ﺍﻹﻋـﺮﺍﺏ ﺑﺎﳊﺮﻛـﺔ ﻭﻣﻌﻨـﺎﻩ ﻳﻘﺘـﻀﻲ ﺍﻹﻋـﺮﺍﺏ ﺑﺎﳊﺮﻑ ،ﻓﹶﺮﻭﻋِﻲ ﻓﻴﻪ ﻛﻼ ﺍﻻﻋﺘﺒﺎﺭﻳﻦ ﲝﻴﺚ ﻟﻮ ﻛﺎﻥ ﻣـﻀﺎﻓﺎﹰ ﺇﱃ ﻣﻈﻬـﺮ ﺃﻋـﺮﺏ ﺑﺎﳊﺮﻛـﺔ؛ ﻷﻥﹼ ﺍﻹﺿـﺎﻓﺔ ﺇﱃ ﺍﳌﻈﻬﺮ ﺃﺻﻞ ﻭﺍﻹﻋﺮﺍﺏ ﺑﺎﳊﺮﻛﺔ ﺃﻳﻀﺎﹰ ﺃﺻﻞ ﻓﺄﻋﻄﻲ ﺍﻷﺻﻞ ﺍﻷﺻـﻞﹶ ﺭﻋﺎﻳـﺔ ﻟﻠﺘﻨﺎﺳـﺐ ،ﻭﻟـﻮ ﻛـﺎﻥ ﻣـﻀﺎﻓﺎﹰ ﺇﱃ ﻣﻀﻤﺮ ﺃﻋﺮﺏ ﺑﺎﳊﺮﻑ؛ ﻷﻥﹼ ﺍﻹﺿﺎﻓﺔ ﺇﱃ ﻣﻀﻤﺮ ﺧﻼﻑ ﺍﻷﺻﻞ ﻭﺍﻹﻋـﺮﺍﺏ ﺑـﺎﳊﺮﻑ ﺃﻳـﻀﺎﹰ ﺧـﻼﻑ ﺍﻷﺻـﻞ ﻓﺄﻋﻄﻲ ﺧﻼﻑ ﺍﻷﺻﻞ ﺧﻼﻑ ﺍﻷﺻﻞ ﺭﻋﺎﻳﺔ ﻟﻠﺘﻨﺎﺳﺐ" ،ﻩ".
) (٣ﻗﻮﻟﻪ] :ﺍﻟﺴﺎﺩﺱ ...ﺇﱁ[ ﺃﻱ :ﺍﻟﺼﻨﻒ ﺍﻟﺴﺎﺩﺱ ﻣﻦ ﺍﻷﺻﻨﺎﻑ ﺍﳌﺬﻛﻮﺭﺓ ،ﻟﹶﻤﺎ ﻓﺮﻍ ﻋﻦ ﺑﻴﺎﻥ ﺍﻷﲰﺎﺀ ﺍﻟﹼﺘِﻲ
i
ﺗﻌﺮﺏ ﺑﺎﳊﺮﻓﲔ ﻭﺭﻓﻌﻬﻤﺎ ﺑﺎﻷﻟﻒ ﺃﺧﺬ ﰲ ﺑﻴﺎﻥ ﺍﻷﲰﺎﺀ ﺍﻟﹼﺘِﻲ ﺗﻌﺮﺏ ﺑﺎﳊﺮﻓﲔ ﻭﺭﻓﻌﻬﻤﺎ ﺑﺎﻟﻮﺍﻭ ،ﻓﻘﺎﻝ:
j
Å
٢٦
kﺍﳌﻀﻤﻮﻡ ﻣﺎ ﻗﺒﻠﻬﺎ ﻭﺍﻟﻨﺼﺐ ﻭﺍﳉﺮ ﺑﺎﻟﻴﺎﺀ ﺍﳌﻜﺴﻮﺭ ﻣﺎ ﻗﺒﻠﻬﺎ ،ﻭﳜﺘﺺl )(١
ﲜﻤﻊ ﺍﳌﺬﻛﹼﺮ ﺍﻟﺴﺎﱂ ﳓﻮ½ :ﻣﺴﻠﻤﻮﻥ¼ ﻭ½ﺃﻭﻟﻮ¼ ﻭ½ﻋﺸﺮﻭﻥ¼ ﻣﻊ ﺃﺧﻮﺍﺎ، )(٢
ﺗﻘﻮﻝ½ :ﺟﺎﺀﱐ ﻣﺴﻠﻤﻮﻥ ﻭﻋﺸﺮﻭﻥ ﻭﺃﻭﻟﻮ ﻣﺎﻝ¼ ﻭ½ﺭﺃﻳﺖ ﻣﺴﻠﻤﲔ ﻭﻋﺸﺮﻳﻦ ﻭﺃﻭﱄ ﻣﺎﻝ¼ ﻭ½ﻣﺮﺭﺕ ﲟﺴﻠﻤﲔ ﻭﻋﺸﺮﻳﻦ ﻭﺃﻭﱄ ﻣﺎﻝ¼ ،ﻭﺍﻋﻠﻢ ......... )(٣
½ﺍﻟﺴﺎﺩﺱ ...ﺇﱁ¼.
) (١ﻗﻮﻟﻪ] :ﳜﺘﺺ [ﺇﻧﻤﺎ ﺍﺧـﺘﺺ ﻫـﺬﺍ ﺍﻟـﺼﻨﻒ ﻣـﻦ ﺍﻹﻋـﺮﺍﺏ ﲜﻤـﻊ ﺍﳌـﺬﻛﹼﺮ ﺍﻟـﺴﺎﻟِﻢ ﻟـﻮﺟﻬﲔ ﺍﻷﻭﻝ :ﻣﻨﺎﺳـﺒﺔ ﺍﻹﻋﺮﺍﺏ ﺍﳊﺮﰲ ﻟﻪ ﰲ ﻛﻮﻤﺎ ﻓﺮﻋﲔ ،ﻭﺍﻟﺜﺎﱐ :ﻭﺟﻮﺩ ﺍﳊﺮﻑ ﺍﻟﺼﺎﱀ ﻟﻺﻋـﺮﺍﺏ ﰲ ﺃﻭﺍﺧﺮﻫـﺎ ،ﻭﺍﳌـﺮﺍﺩ ﻣـﻦ ﲨﻊ ﺍﳌﺬﻛﹼﺮ ﺍﻟﺴﺎﻟِﻢ ﻣﺎ ﻳﻜﻮﻥ ﺍﺻﻄﻼﺣﻴﺎ ،ﻭﻫﻮ ﻣـﺎ ﻳﻜـﻮﻥ ﰲ ﺁﺧـﺮﻩ ﻭﺍﻭ ﺃﻭ ﻳـﺎﺀ ﻭﻧـﻮﻥ ﻣﻔﺘﻮﺣـﺔ ،ﺃﻭ ﺍﻟﻌﺒـﺎﺭﺓ ﲝﺬﻑ ﺍﳌـﻀﺎﻑ ﺗﻘـﺪﻳﺮﻫﺎ½ :ﻭﳜـﺘﺺ ﺑـﺼﻴﻐﺔ ﲨـﻊ ﺍﳌـﺬﻛﹼﺮ ﺍﻟـﺴﺎﻟِﻢ¼ ،ﺃﻭ ﲝـﺬﻑ ﺍﳌﻌﻄـﻮﻑ ﺗﻘـﺪﻳﺮﻫﺎ: ½ﻭﳜﺘﺺ ﲜﻤﻊ ﺍﳌﺬﻛﹼﺮ ﺍﻟﺴﺎﻟِﻢ ﻭﻣﺎ ﻛﺎﻥ ﻋﻠﻰ ﺻـﻴﻐﺘﻪ¼ ،ﻓـﻼ ﳜـﺮﺝ ﻣـﻦ ﻫـﺬﺍ ﺍﻟـﺼﻨﻒ ﻣـﻦ ﺍﻹﻋـﺮﺍﺏ ﻣﺜـﻞ ½ﺳﻨﲔ¼ ﻭ½ﺛﺒﲔ¼ ﻭ½ﻗﻠﲔ¼ ﲨﻊ ½ﺳﻨﺔ¼ ﻭ½ﺛﺒﺔ¼ ﻭ½ﻗﻠﺔ¼؛ ﻷﺎ ﻋﻠﻰ ﺻﻴﻐﺔ ﲨﻊ ﺍﳌﺬﻛﹼﺮ ﺍﻟﺴﺎﻟِﻢ" ،ﻩ".
) (٢ﻗﻮﻟﻪ] :ﺃﻭﻟﻮ ﻭﻋﺸﺮﻭﻥ ...ﺇﱁ[ ﻓـﺈﻥ ﻗﻠـﺖ :ﺇﻥﹼ ﺫﻛـﺮ ½ﺃﻭﻟـﻮ¼ ﻭ½ﻋـﺸﺮﻭﻥ¼ ﻭﺃﺧﻮﺍﺗِﻬـﺎ ﺑﻌـﺪ ﺫﻛـﺮ ﲨـﻊ
ﺍﳌﺬﻛﹼﺮ ﺍﻟﺴﺎﻟِﻢ ﻣﺴﺘﺪﺭﻙ؛ ﻷﻥﹼ ﺍﳌﺮﺍﺩ ﻣﻦ ﲨﻊ ﺍﳌﺬﻛﹼﺮ ﺃﻓﺮﺍﺩﻩ ﻭ½ﺃﻭﻟﻮ¼ ﻭ½ﻋﺸﺮﻭﻥ¼ ﻭﺃﺧﻮﺍﺗﻬﺎ ﻣﻦ ﺃﻓﺮﺍﺩﻩ، ﻗﻠﻨﺎ :ﻻ ﻧﺴﻠﹼﻢ ﺃﺎ ﻣﻦ ﺃﻓﺮﺍﺩﻩ ﺑﻞ ﻣﻦ ﻣﻠﺤﻘﺎﺗﻪ؛ ﻷﻥﹼ ﺻﻮﺭﺗﻬﺎ ﺻﻮﺭﺓ ﺍﳉﻤﻊ ﻭﻟﻴﺲ ﻟﹶﻬﺎ ﻣﻔـﺮﺩ ﻣـﻦ ﻟﻔﻈﻬـﺎ، ﻓﺈﻥ ﻗﻠﺖ :ﻗـﻮﻟﻜﻢ ﻳـﺴﺘﻘﻴﻢ ﰲ ½ﺃﻭﻟـﻮ¼؛ ﻷﻧـﻪ ﲨـﻊ ½ﺫﻭ¼ ﻋﻠـﻰ ﻏـﲑ ﻟﻔﻈـﻪ ،ﻭﻻ ﻳـﺴﺘﻘﻴﻢ ﰲ ½ﻋـﺸﺮﻭﻥ¼ ﻭﺃﺧﻮﺍﺗِﻬﺎ؛ ﻷﻧﻪ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ½ﻋﺸﺮﻭﻥ¼ ﲨﻊ½ ﻋﺸﺮﺓ¼ ،ﻭ½ﺛﻠﺜﻮﻥ¼ ﲨﻊ½ ﺛﻠﺜﺔ¼ ﻭﻗﺲ ﻋﻠﻰ ﻫﺬﺍ ،ﻗﻠﻨـﺎ: ﻟﻮﻛﺎﻥ ½ﻋﺸﺮﻭﻥ¼ ﲨﻊ½ ﻋﺸﺮﺓ¼ ﻟﺼﺢ ﺇﻃﻼﻕ ½ﻋﺸﺮﻳﻦ¼ ﻋﻠﻰ ﻋﺪﺓ ﻋﺸﺮﺍﺕ ﻭﺃﻗﻠﹼﻬﺎ ﺛﻠﺚ ﻋﺸﺮﺍﺕ ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﺼﺢ ﺇﻃﻼﻕ ½ﻋﺸﺮﻳﻦ¼ ﻋﻠﻰ ﺛﻠﺜﲔ ﻭﻻ ﻗﺎﺋﻞ ﺑﻪ ﺃﺣﺪ ،ﻭﻋﻠﻰ ﻫﺬﺍ ½ﺛﻠﺜﻮﻥ¼ ،ﺃﻭ ﻧﻘﻮﻝ :ﺇﻥﹼ ﻫﺬﻩ ﺍﻷﻟﻔـﺎﻅ ﺃﻋﻨِﻲ½ :ﻋﺸﺮﻳﻦ¼ ﻭ½ﺛﻠﺜﲔ¼ ﻭﻏﲑﻫﺎ ﺗﺪﻝﹼ ﻋﻠﻰ ﻛﻤﻴﺎﺕ ﳏﺼﻮﺭﺓ ﻭﻻ ﻳﻜﻮﻥ ﺍﳊﺼﺮ ﰲ ﺍﳉﻤﻊ ،ﻓﺈﻥ ﻗﻠﺖ: ﺍﻷﺻﻞ ﰲ ﺍﻹﻋﺮﺍﺏ ﺍﳊﺮﻛﺔ ﻓﻠﻢ ﺃﻋﺮﺏ ﺍﻟﺘﺜﻨﻴﺔ ﻭﺍﳉﻤـﻊ ﺑـﺎﳊﺮﻑ؟ ﻗﻠﻨـﺎ :ﺍﻟﺘﺜﻨﻴـﺔ ﻭﺍﳉﻤـﻊ ﻓﺮﻋـﺎ ﺍﻟﻮﺍﺣـﺪ ﻭﺍﻹﻋﺮﺍ ﺏ ﺑﺎﳊﺮﻑ ﻓﺮﻉ ﺍﻹﻋﺮﺍﺏ ﺑﺎﳊﺮﻛﺔ ﻓﺄﻋﻄﻲ ﺍﻷﺻـﻞ ﻟﻸﺻـﻞ ﻭﺍﻟﻔـﺮﻉ ﻟﻠﻔـﺮﻉ ﺭﻋﺎﻳـﺔ ﻟﻠﺘﻨﺎﺳـﺐ، ﻭﲨﻊ ﺍﳌﺆﻧﺚ ﺍﻟﺴﺎﻟِﻢ ﻓﺮﻉ ﺍﳌﻔﺮﺩ ﺃﻳﻀﺎﹰ ﻓﻜﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﺮﺏ ﺑـﺎﳊﺮﻑ ﻟﻜﻨـﻪ ﻟـﻴﺲ ﰲ ﺁﺧـﺮﻩ ﺣـﺮﻑ ﺻﺎﱀ ﻟﻺﻋﺮﺍﺏ ﻓﺄﻋﺮﺏ ﺑﺎﳊﺮﻛﺔ ﻟﻠﻀﺮﻭﺭﺓ" ،ﻭ" ﻭﻏﲑﻩ.
) (٣ﻗﻮﻟﻪ] :ﻭﺍﻋﻠﻢ[ ﺧﻄﺎﺏ ﻋﺎﻡ ﻟﻜﻞﹼ ﻣﻦ ﻳﺼﻠﺢ ﺃﻥ ﳜﺎﻃﺐ ﺑﻪ ﻗﺎﺭﻳﺎﹰ ﻛﺎﻥ ﺃﻭ ﺳﺎﻣﻌﺎﹰ ﺣﺎﺿﺮﺍﹰ ﻛﺎﻥ ﺃﻭ ﻏﺎﺋﺒﺎﹰ
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kﻧﻮﻥ ﺍﻟﺘﺜﻨﻴﺔ ﻣﻜﺴﻮﺭﺓ ﺃﺑﺪﺍﹰ ،ﻭﻧﻮﻥ ﲨﻊ ﺍﻟﺴﻼﻣﺔ ﻣﻔﺘﻮﺣﺔ ﺃﺑﺪﺍﹰ ﻭﻛﻼﳘﺎl ﺃﻥﹼ )(١
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ﺗﺴﻘﻄﺎﻥ ﻋﻨﺪ ﺍﻹﺿﺎﻓﺔ ﺗﻘﻮﻝ½ :ﺟﺎﺀﱐ ﻏﻼﻣﺎ ﺯﻳﺪ ﻭﻣﺴﻠﻤﻮ ﻣﺼﺮ¼. ﺯﻣﺎﻧﺎﹰ ﺃﻭ ﻣﻜﺎﻧﺎﹰ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺒﺪﻝ ،ﻭﳍﺬﺍ ﺁﺛﺮ ﺻﻴﻐﺔ ﺍﳌﻔﺮﺩ ﻋﻠﻰ ﺻﻴﻐﺔ ﺍﳉﻤﻊ" ،ﻱ".
) (١ﻗﻮﻟﻪ] :ﻣﻜﺴﻮﺭﺓ ﺃﺑﺪﺍﹰ[ ﺃﻱ :ﰲ ﻛﻞﹼ ﺣﺎﻝ ﺳﻮﺍﺀ ﻛﺎﻥ ﺭﻓﻌﺎﹰ ﺃﻭ ﻧﺼﺒﺎﹰ ﺃﻭ ﺟﺮﺍﹰ ،ﻭﺇﻧﻤـﺎ ﺍﺧـﺘﲑﺕ ﺍﻟﻜـﺴﺮﺓ ﰲ
ﺍﳌﺜﻨﻰ؛ ﻷﻥﹼ ﺍﻟﺘﺜﻨﻴﺔ ﺃﻭﺳﻂ ﺍﳊﺎﻝ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺍﳌﻔﺮﺩ ﻭﺍﳉﻤﻊ ﻭﺍﻟﻜﺴﺮﺓ ﺃﻳﻀﺎﹰ ﻣﺘﻮﺳـﻄﺔ ﻓﺨـﺺ ﺍﳌﺘﻮﺳـﻂ ﺑﺎﳌﺘﻮﺳﻂ ،ﺃﻭ ﻷﻥﹼ ﻫﺬﻩ ﺍﻟﻨﻮﻥ ﻋﻮﺽ ﻋﻦ ﺍﻟﺘﻨﻮﻳﻦ ﻋﻠﻰ ﻣﺬﻫﺐ ﺑﻌﺾ ،ﻭﺍﻟﺘﻨﻮﻳﻦ ﺣﺮﻑ ﺳـﺎﻛﻦ ﻭﺍﻟـﺴﺎﻛﻦ ﺇﺫﺍ ﺣﺮﻙ ﺣﺮﻙ ﺑﺎﻟﻜﺴﺮﺓ" ،ﻩ".
) (٢ﻗﻮﻟﻪ] :ﻣﻔﺘﻮﺣﺔ ﺃﺑﺪﺍﹰ[ ﺃﻱ :ﰲ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺜﻼﺙ ﻟﻠﻔﺮﻕ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﻧﻮﻥ ﺍﻟﺘﺜﻨﻴﺔ ،ﻭﻭﺟﻪ ﺍﻟﻔﺘﺢ ﺧﻔﹼﺘﻪ ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥﹼ ﺍﳉﻤﻊ ﺛﻘﻴﻞ ﻣﻦ ﺣﻴﺚ ﺍﳌﻌﲎ ﻭﺍﻟﺜﻘﻞ ﻳﻘﺘﻀﻲ ﺍﳋﻔﹼﺔ ،ﻭﺇﻧﻤـﺎ ﻗـﺎﻝ½ :ﻧـﻮﻥ ﲨـﻊ ﺍﻟـﺴﻼﻣﺔ¼؛ ﻷﻥﹼ ﻧـﻮﻥ ﲨﻊ ﺍﻟﺘﻜﺴﲑ ﻻ ﺗﻜﻮﻥ ﻣﻔﺘﻮﺣﺔ ﺃﺑﺪﺍﹰ ﺑﻞ ﺗﻜﻮﻥ ﻣﻀﻤﻮﻣﺔ ﻭﻣﻜﺴﻮﺭﺓ ﺃﻳﻀﺎﹰ ﳓﻮ½ :ﺷﻴﺎﻃﲔ¼ ﻭ½ﻓﲑﺍﻥ¼ ،ﺛﹸﻢ
i
ﺍﻋﻠﻢ ﺃﻥﹼ ﰲ ﻧﻮﻧﻲ ﺍﻟﺘﺜﻨﻴﺔ ﻭﺍﳉﻤﻊ ﺃﺭﺑﻌﺔ ﻣﺬﺍﻫﺐ :ﻣﺬﻫﺐ ﺍﻟﻜﻴﺴﺎﻥ ﻭﻣﺬﻫﺐ ﺍﻟﺰﺟﺎﺝ ﻭﻣـﺬﻫﺐ ﺍﺑـﻦ ﻋﻠـﻲ ﺍﺑﻦ ﻃﺎﻫﺮ ﺍﺑﻦ ﻭﻻﺩ ﻭ ﻣﺬﻫﺐ ﺍﺑﻦ ﻣﺎﻟﻚ ،ﻓﻌﻨﺪ ﺍﻟﻜﻴﺴﺎﻥ ﺃﺎ ﻋﻮﺽ ﻋـﻦ ﺗﻨـﻮﻳﻦ ﺍﳌﻔـﺮﺩ ﻻ ﻋـﻦ ﺍﳊﺮﻛـﺔ ﻓﻘﻂ ﻭﻻ ﻋﻨﻬﻤﺎ ﻣﻌﺎﹰ ،ﻭﺍﻟﺪﻟﻴﻞ ﺃﻥﹼ ﻫﺬﻩ ﺍﻟﻨﻮﻥ ﺗﺴﻘﻂ ﺣﺎﻟﺔ ﺍﻹﺿﺎﻓﺔ ﻛﻤﺎ ﻳﺴﻘﻂ ﺍﻟﺘﻨـﻮﻳﻦ ﻓﻌﻠـﻢ ﺃـﺎ ﻋـﻮﺽ ﻋﻨﻪ ،ﻓﺈﻥ ﻗﻠﺖ :ﺍﻟﺘﻨﻮﻳﻦ ﻳﺴﻘﻂ ﺑﺎﻟﻼﻡ ﺃﻳﻀﺎﹰ ﻓﻠﻮﻛﺎﻧﺖ ﺍﻟﻨﻮﻥ ﻋﻮﺿﺎﹰ ﻋﻨﻪ ﻟﺴﻘﻄﺖ ﺃﻳﻀﺎﹰ ﺑﺎﻟﻼﻡ ﻭﺍﳊﺎﻝ ﺃﺎ ﻻ ﺗﺴﻘﻂ ﺑِﻬﺎ ،ﻗﻠﻨﺎ :ﺇﻧﻤﺎ ﺍﻟﺘﻨﻮﻳﻦ ﻳﺴﻘﻂ ﰲ ﺍﳌﻔﺮﺩ ﺑﺎﻟﻼﻡ ﻟﻜﻮﻧﻪ ﺳﺎﻛﻨﺎﹰ ﻟﻴﻨﺎﹰ ،ﻭﺃﻣﺎ ﰲ ﺍﻟﺘﺜﻨﻴﺔ ﻭﺍﳉﻤﻊ ﻓﺼﺎﺭ ﻣﺘﺤﺮﻛﺎﹰ ﻭﻫﻮ ﻗﻮﻱ ﻣﻨﻪ ﻓﻼ ﺗﺆﺛﹼﺮ ﺍﻟﻼﻡ ﰲ ﺇﺳﻘﺎﻃﻪ ﻓﻴﻬﻤـﺎ ،ﻭﺃﻣـﺎ ﻋﻨـﺪ ﺍﻟﺰﺟـﺎﺝ ﻓﺈﻧﻬـﺎ ﻋـﻮﺽ ﻋـﻦ ﺣﺮﻛـﺔ ﺍﳌﻔﺮﺩ ﻻ ﻋﻦ ﺍﻟﺘﻨﻮﻳﻦ؛ ﻷﺎ ﺗﻮﺟﺪ ﻣﻊ ﺍﻟﻼﻡ ﻛﻤﺎ ﺗﻮﺟﺪ ﺍﳊﺮﻛﺔ ﻣﻌﻬﺎ ،ﻓﺈﻥ ﻗﻠﺖ :ﺍﳊﺮﻛﺔ ﻻ ﺗﺴﻘﻂ ﻋﻨﺪ ﺍﻹﺿﺎﻓﺔ ﻭﺍﻟﻨﻮﻥ ﺗﺴﻘﻂ ﻋﻨﺪﻫﺎ ﻓﻠﻮﻛﺎﻧﺖ ﻋﻮﺿﺎﹰ ﻋﻦ ﺍﳊﺮﻛﺔ ﻟﹶﻤﺎ ﺳـﻘﻄﺖ ،ﻗﻠﻨـﺎ :ﺇﻥﹼ ﺳـﻘﻮﻁ ﺍﻟﻨـﻮﻥ ﻋﻨـﺪ ﺍﻹﺿﺎﻓﺔ ﻟﺘﻘﺼﲑ ﺍﻟﻜﻼﻡ ﻭﻟﺘﺨﻔﻴﻔﻪ ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥﹼ ﺍﻟﻜﻼﻡ ﺍﻟﻘﻠﻴﻞ ﺍﳌﻔﻴﺪ ﻟﺘﻤﺎﻡ ﺍﳌﻌﲎ ﺃﻭﱃ ﻣـﻦ ﺍﻹﻃﻨـﺎﺏ ﺍﻟﹼﺬﻱ ﻻ ﻃﺎﺋﻞ ﲢﺘﻪ ،ﻭﺃﻣﺎ ﻋﻨﺪ ﺍﺑﻦ ﻭﻻﺩ ﻓﺈﻧﻬﺎ ﻋﻮﺽ ﻋﻨﻬﻤﺎ ﻟﻮﺟﻮﺩﻫﺎ ﻣـﻊ ﺍﻟـﻼﻡ ﻛﺎﳊﺮﻛـﺔ ﻭﻟـﺴﻘﻮﻃﻬﺎ ﻋﻨﺪ ﺍﻹﺿﺎﻓﺔ ﻛﺎﻟﺘﻨﻮﻳﻦ ،ﻭﺍﺧﺘﺎﺭﻩ ﺻﺎﺣﺐ "ﺹ" ،ﻭﻫﻮ ﻣـﺬﻫﺐ ﺳـﻴﺒﻮﺑﻪ ،ﻭﺃﻣـﺎ ﻋﻨـﺪ ﺍﺑـﻦ ﻣﺎﻟـﻚ ﻓﺈﻧﻬـﺎ ﻻ ﻳﻜﻮﻥ ﻋﻮﺿﺎﹰ ﻋﻦ ﺷﺊ ﺃﻱ :ﻻ ﻋﻦ ﺍﻟﺘﻨﻮﻳﻦ ﻭﻻ ﻋـﻦ ﺍﳊﺮﻛـﺔ ﻭﻻ ﻋﻨـﻬﻤﺎ ﻣﻌـﺎﹰ ﺑـﻞ ﻳﻜـﻮﻥ ﻭﺟﻮﺩﻫـﺎ ﻟـﺪﻓﻊ ﺍﻻﻟﺘﺒﺎﺱ ﺑﺎﳌﻔﺮﺩ ﳓﻮ½ :ﺟﻮﺯ¼ ﻓﺈﺫﺍ ﺃﺭﻳﺪ ﺗﺜﻨﻴﺘـﻪ ﺯﻳـﺪﺕ ﰲ ﺁﺧـﺮﻩ ﺃﻟـﻒ ﺍﻟﺘﺜﻨﻴـﺔ ﻓﻴـﺼﲑ ½ﺟـﻮﺯﺍ¼ ﻭﻳﻠﺘـﺒﺲ ﺑـ½ﺍﻟﻌﺼﺎ¼ ﻭﻫﻲ ﻣﻔﺮﺩﺓ ،ﻓﺘﺰﺍﺩ ﺑﻌﺪ ﺍﻷﻟﻒ ﺍﻟﻨﻮﻥ ﺣﺘﻰ ﻳﺮﻓﻊ ﺍﻻﻟﺘﺒﺎﺱ ﺑﺎﳌﻔﺮﺩ ،ﻭﻣﺎ ﻻ ﺍﻟﺘﺒﺎﺱ ﻓﻴﻪ ﲪﻞ ﻋﻠﻴﻪ ﻃﺮﺩﺍ ﻟﻠﺒﺎﺏ" ،ﻣﻦ" ﻣﻠﺨﺼﺎﹰ.
٢٨
j
kﺍﻟﺴﺎﺑﻊ :ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺮﻓﻊ ﺑﺘﻘﺪﻳﺮ ﺍﻟﻀﻤﺔ ﻭﺍﻟﻨﺼﺐ ﺑﺘﻘﺪﻳﺮ ﺍﻟﻔﺘﺤﺔ ﻭﺍﳉﺮl )(١
ﺑﺘﻘﺪﻳﺮ ﺍﻟﻜﺴﺮﺓ ،ﻭﳜﺘﺺ ﺑﺎﳌﻘﺼﻮﺭ ،ﻭﻫﻮ ﻣﺎ ﰲ ﺁﺧﺮﻩ ﺃﻟﻒ ﻣﻘﺼﻮﺭﺓ )(٢
ﻛـ½ﻋﺼﺎ¼ ،ﻭﺑﺎﳌﻀﺎﻑ ﺇﱃ ﻳﺎﺀ ﺍﳌﺘﻜﻠﹼﻢ ﻏﲑ ﲨﻊ ﺍﳌﺬﻛﹼﺮ ﺍﻟﺴﺎﱂ
ﻛـ½ﻏﻼﻣﻲ¼ ﺗﻘﻮﻝ½ :ﺟﺎﺀﱐ ﻋﺼﺎﹰ ﻭﻏﻼﻣﻲ¼ ﻭ½ﺭﺃﻳﺖ ﻋﺼﺎﹰ ﻭﻏﻼﻣﻲ¼
ﻭ½ﻣﺮﺭﺕ ﺑﻌﺼﺎﹰ ﻭﻏﻼﻣﻲ¼ ،ﺍﻟﺜﺎﻣﻦ :ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺮﻓﻊ ﺑﺘﻘﺪﻳﺮ ﺍﻟﻀﻤﺔ ﻭﺍﳉﺮ )(٣
ﺑﺘﻘﺪﻳﺮ ﺍﻟﻜﺴﺮﺓ ﻭﺍﻟﻨﺼﺐ ﺑﺎﻟﻔﺘﺤﺔ ﻟﻔﻈﺎﹰ ،ﻭﳜﺘﺺ ﺑﺎﳌﻨﻘﻮﺹ ،ﻭﻫﻮ ﻣﺎ ﰲ )(٤
) (١ﻗﻮﻟﻪ] :ﺍﻟﺴﺎﺑﻊ ...ﺇﱁ[ ﻟﹶﻤﺎ ﻓﺮﻍ ﻋﻦ ﺑﻴﺎﻥ ﺍﻹﻋﺮﺍﺏ ﺍﻟﻠﻔﻈﻲ ﺷﺮﻉ ﰲ ﺑﻴﺎﻥ ﺍﻹﻋﺮﺍﺏ ﺍﻟﺘﻘﺪﻳﺮﻱ ،ﻭﻣﻮﺍﺿـﻊ
ﺍﻹﻋﺮﺍﺏ ﺍﻟﺘﻘﺪﻳﺮﻱ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮ ﰲ ﻫﺬﺍ ﺍﳌﺨﺘﺼﺮ ﻭ"ﻛﺎ" ﺃﺭﺑﻌﺔ ،ﻣﻮﺿﻌﺎﻥ ﻣﻨﻬﺎ ﻣﺎ ﺗﻌﺬﹼﺭ ﺗﻠﻔﹼـﻆ ﺍﻹﻋـﺮﺍﺏ ﻓﻴﻪ ﺃﺣﺪﳘﺎ :ﺍﻻﺳﻢ ﺍﳌﻘﺼﻮﺭ ﻭﺍﻟﺜﺎﻧِﻲ :ﺍﻻﺳﻢ ﺍﳌﻀﺎﻑ ﺇﱃ ﻳـﺎﺀ ﺍﳌـﺘﻜﻠﹼﻢ ،ﻭﻣﻮﺿـﻌﺎﻥ ﻣﻨـﻬﺎ ﻣـﺎ ﺍﺳـﺘﺜﻘﻞ ﺗﻠﻔﹼﻆ ﺍﻹﻋﺮﺍﺏ ﻓﻴﻪ ﺃﺣﺪﳘﺎ :ﺍﻻﺳﻢ ﺍﳌﻨﻘﻮﺹ ﻭﺍﻟﺜﺎﻧِﻲ :ﲨﻊ ﺍﳌﺬﻛﹼﺮ ﺍﻟﺴﺎﻟِﻢ ﺍﳌﻀﺎﻑ ﺇﱃ ﻳـﺎﺀ ﺍﳌـﺘﻜﻠﹼﻢ، ﻭﻳﻌﺮﺏ ﻏﲑ ﺍﳌﻨﺼﺮﻑ ﺣﺎﻟﺔ ﺍﳉﺮ ﺑﺎﻟﻔﺘﺤﺔ ،ﻭﲨﻊ ﺍﳌﺆﻧﺚ ﺍﻟﺴﺎﻟِﻢ ﺣﺎﻟﺔ ﺍﻟﻨﺼﺐ ﺑﺎﻟﻜﺴﺮ ﻟﻔﻈﺎﹰ ﻻ ﺗﻘﺪﻳﺮﺍﹰ؛ ﻷﻥﹼ ﺇﻋﺮﺍﺑﻬﻤﺎ ﺟﺎﺭ ﻋﻠﻰ ﺧﻼﻑ ﺍﻷﺻﻞ" ،ﻱ" ﻭﻏﲑﻩ.
) (٢ﻗﻮﻟﻪ] :ﺑﺎﳌﻘﺼﻮﺭ ...ﺇﱁ[ ﺇﻧﻤﺎ ﺳﻤﻲ ﺑﺎﳌﻘﺼﻮﺭ؛ ﻷﻥﹼ ﻗﺼﺮ ﺍﻟﺸﺊ ﺣﺒﺴﻪ ﻋﻦ ﺍﻟﻐﲑ ﻭﻫﻮ ﺃﻳـﻀﺎﹰ ﳏﺒـﻮﺱ
ﻋﻦ ﺍﳊﺮﻛﺎﺕ ﺍﻟﺜﻠﺚ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺍﻷﻟﻒ ﺛﺎﺑﺘﺔ ﻛـ½ﺍﻟﻌﺼﺎ¼ ﺃﻭ ﳏﺬﻭﻓﺔ ﻛـ½ﻋﺼﺎﹰ¼ ،ﻭﺇﻧﻤـﺎ ﻗـﺪﺭ ﺍﻹﻋـﺮﺍﺏ ﻓﻴﻪ؛ ﻷﻥﹼ ﺍﻷﻟﻒ ﻻﻳﻘﺒﻞ ﺍﻹﻋﺮﺍﺏ ﺃﺻﻼﹰ ،ﻭﻛﺬﺍ ﰲ ﺍﻻﺳﻢ ﺍﳌﻀﺎﻑ ﺇﱃ ﻳﺎﺀ ﺍﳌﺘﻜﻠﹼﻢ؛ ﻷﻧﻪ ﻟﹶﻤﺎ ﺍﺷﺘﻐﻞ ﺁﺧـﺮ ﺍﻻﺳﻢ ﺍﳌﻀﺎﻑ ﺇﱃ ﻳﺎﺀ ﺍﳌﺘﻜﻠﹼﻢ ﺑﺎﻟﻜﺴﺮﺓ ﻻﻗﺘﻀﺎﺀ ﺍﻟﻴﺎﺀ ﺍﻣﺘﻨﻊ ﻋﻠﻴﻪ ﺩﺧـﻮﻝ ﺣﺮﻛـﺔ ﺃﺧـﺮﻯ ﺳـﻮﺍﺀ ﻛﺎﻧـﺖ ﳐﺎﻟﻔﺔ ﺃﻭ ﻣﻮﺍﻓﻘﺔ ،ﻭﺇﻧﻤﺎ ﻟﹶﻢ ﳚﻌﻞ ﺍﳌﻘﺼﻮﺭ ﻭﺍﳌﻀﺎﻑ ﺇﱃ ﻳﺎﺀ ﺍﳌﺘﻜﻠﹼﻢ ﻣﻦ ﻗﺒﻴﻞ ﺍﳌﺒﻨﻴﺎﺕ ﻣﻊ ﺃﻧﻪ ﺍﻣﺘﻨـﻊ ﻓﻴﻬﻤﺎ ﺍﻹﻋﺮﺍﺏ؛ ﻷﻥﹼ ﺍﳌﻤﺘﻨـﻊ ﻓﻴﻬﻤـﺎ ﻫـﻮ ﻇﻬـﻮﺭ ﺍﻹﻋـﺮﺍﺏ ﰲ ﺍﻟﻠﻔـﻆ ﻻ ﺗﻘـﺪﻳﺮﻩ ﻭﺍﳌﺒﻨِـﻲ ﻣـﺎ ﺍﻣﺘﻨـﻊ ﻓﻴـﻪ ﻛﻼﳘﺎ" ،ﺡ ،ﻍ" ﻭﻏﲑﳘﺎ ﻣﻠﺨﺼﺎﹰ.
) (٣ﻗﻮﻟﻪ] :ﺍﻟﺜﺎﻣﻦ[ ﻟﹶﻤﺎ ﻓﺮﻍ ﻋﻦ ﺑﻴﺎﻥ ﻣﺎ ﻳﻌﺮﺏ ﺑﺎﳊﺮﻛﺎﺕ ﺍﻟﺜﻠﺚ ﺗﻘﺪﻳﺮﺍﹰ ﺷﺮﻉ ﰲ ﺑﻴﺎﻥ ﻣﺎ ﻳﻌﺮﺏ ﺑﺎﳊﺮﻛﺘﲔ ﺗﻘﺪﻳﺮﺍﹰ ﻓﻘﺎﻝ½ :ﺍﻟﺜﺎﻣﻦ ...ﺇﱁ¼.
) (٤ﻗﻮﻟﻪ] :ﺑﺎﳌﻨﻘﻮﺹ[ ﻫﻮ ﻣﺎ ﰲ ﺁﺧﺮﻩ ﻳﺎﺀ ﻣﺎ ﻗﺒﻠﻬﺎ ﻣﻜﺴﻮﺭ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺍﻟﻴﺎﺀ ﺃﺻﻠﻴﺔ ﺃﻭ ﻭﺻﻔﻴﺔ ﺃﻭ ﻋﻮﺿﺎﹰ
i
ﻋﻦ ﺍﻟﻮﺍﻭ ﺃﻭ ﺍﻷﻟﻒ ،ﻭﺇﻧﻤﺎ ﻗﺪﺭ ﺍﻹﻋﺮﺍﺏ ﻓﻴﻪ ﰲ ﺣﺎﻟﺘﻲِ ﺍﻟﺮﻓﻊ ﻭﺍﳉﺮ ﻻ ﰲ ﺣﺎﻟﺔ ﺍﻟﻨﺼﺐ؛ ﻷﻥﹼ ﺍﻟﻀﻤﺔ
j
Å
٢٩
kﺁﺧﺮﻩ ﻳﺎﺀ ﻣﺎ ﻗﺒﻠﻬﺎ ﻣﻜﺴﻮﺭ ﻛـ½ﺍﻟﻘﺎﺿﻲ¼ ،ﺗﻘﻮﻝ½ :ﺟﺎﺀﱐ ﺍﻟﻘﺎﺿﻲ¼l ﻭ½ﺭﺃﻳﺖ ﺍﻟﻘﺎﺿﻲ¼ ﻭ½ﻣﺮﺭﺕ ﺑﺎﻟﻘﺎﺿﻲ¼ ،ﺍﻟﺘﺎﺳﻊ :ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺮﻓﻊ ﺑﺘﻘﺪﻳﺮ )(١
ﺍﻟﻮﺍﻭ ﻭﺍﻟﻨﺼﺐ ﻭﺍﳉﺮ ﺑﺎﻟﻴﺎﺀ ﻟﻔﻈﺎﹰ ،ﻭﳜﺘﺺ ﲜﻤﻊ ﺍﳌﺬﻛﹼﺮ ﺍﻟﺴﺎﱂ ﻣﻀﺎﻓﺎﹰ )(٢
ﺇﱃ ﻳﺎﺀ ﺍﳌﺘﻜﻠﹼﻢ ،ﺗﻘﻮﻝ½ :ﺟﺎﺀﱐ ﻣﺴﻠﻤﻲ ¼ﺗﻘﺪﻳﺮﻩ½ :ﻣﺴﻠﻤﻮﻱ¼ ﺍﺟﺘﻤﻌﺖ
)(٣
ﻭﺍﻟﻜﺴﺮﺓ ﺗﺜﻘﻼﻥ ﻋﻠﻰ ﺍﻟﻴﺎﺀ ﲞﻼﻑ ﺍﻟﻔﺘﺤﺔ ﻓﺈﻧﻬﺎ ﺧﻔﻴﻔﺔ ﻓﺠﻲﺀ ﺑِﻬﺎ ﰲ ﺍﻟﻨﺼﺐ" ،ﻩ".
) (١ﻗﻮﻟﻪ] :ﺍﻟﺘﺎﺳﻊ[ ﻟﹶﻤﺎ ﻓﺮﻍ ﻋﻦ ﺑﻴﺎﻥ ﻣﺎ ﻳﻌﺮﺏ ﺑﺎﳊﺮﻛﺎﺕ ﺗﻘﺪﻳﺮﺍﹰ ﺷﺮﻉ ﰲ ﺑﻴﺎﻥ ﻣﺎ ﻳﻌﺮﺏ ﺑﺎﳊﺮﻭﻑ ﻭﺭﻓﻌﻪ ﺑﺎﻟﻮﺍﻭ ﺗﻘﺪﻳﺮﺍﹰ ﻓﻘﺎﻝ½ :ﺍﻟﺘﺎﺳﻊ ...ﺇﱁ¼.
) (٢ﻗﻮﻟﻪ] :ﲜﻤﻊ ﺍﳌﺬﻛﹼﺮ ...ﺇﱁ[ ﺧﺮﺝ ﺑﻘﻴﺪ ﺍﳉﻤﻊ ﺍﳌﻔﺮﺩﺍﺕ ،ﻭﺑﻘﻴﺪ ﺍﳌﺬﻛﹼﺮ ﺍﳌﺆﻧﺚﹸ ،ﻭﺑﻘﻴـﺪ ﺍﻟـﺴﻼﻣﺔ
ﺍﳌﻜﺴﺮ ،ﻭﺇﻧﻤﺎ ﻗﻴﻞ ﺑﺘﻘﺪﻳﺮ ﺍﻹﻋﺮﺍﺏ ﻓﻴﻪ ﰲ ﺣﺎﻟﺔ ﺍﻟﺮﻓﻊ ﻻ ﺍﻟﻨﺼﺐ ﻭﺍﳉﺮ؛ ﻷﻥﹼ ﰲ ﺣﺎﻟﺔ ﺍﻟﺮﻓﻊ ﻗﻠﹼﺒﺖ ﺍﻟﻮﺍﻭ ﻳﺎﺀ ﻭﺍﻟﻘﻠﺐ ﳜﺮﺝ ﺍﻟﺸﺊ ﻋﻦ ﺣﻘﻴﻘﺘﻪ ﻓﻠﻢ ﻳﺒﻖ ﺍﻟﻮﺍﻭ ﻟﻔﻈﺎﹰ ،ﻭﰲ ﺣﺎﻟﺔ ﺍﻟﻨﺼﺐ ﻭﺍﳉﺮ ﺃﺩﻏﻤﺖ ﺍﻟﻴﺎﺀ ﰲ ﺍﻟﻴﺎﺀ
ﻭﺍﻹﺩﻏﺎﻡ ﻻ ﳜﺮﺝ ﺍﻟﺸﺊ ﻋﻦ ﺣﻘﻴﻘﺘﻪ ﻓﺎﻟﻴﺎﺀ ﺑﺎﻗﻴﺔ ﻟﻔﻈﺎﹰ ،ﻭﺍﻋﻠـﻢ ﺃﻧـﻪ ﻗـﺎﻝ ﺑﻌـﺾ ﺍﻟﻨﺤـﺎﺓ :ﺇﻧـﻪ ﻗـﺪ ﻳﻜـﻮﻥ ﺍﻹﻋﺮﺍﺏ ﺑﺎﳊﺮﻭﻑ ﰲ ﺍﻷﺣـﻮﺍﻝ ﺍﻟﺜﻠـﺚ ﺗﻘـﺪﻳﺮﺍﹰ ﻛﻤـﺎ ﰲ ﲨـﻊ ﺍﳌـﺬﻛﹼﺮ ﺍﻟـﺴﺎﻟِﻢ ﺍﳌـﻀﺎﻑ ﺇﱃ ﺍﳌﻌـﺮﻑ ﺑﺎﻟﻼﻡ ،ﻭﰲ ﺍﻷﲰﺎﺀ ﺍﻟﺴﺘﺔ ﺍﳌﻀﺎﻓﺔ ﺇﱃ ﺍﳌﻌﺮﻑ ﺑﺎﻟﻼﻡ ﳓﻮ½ :ﺟﺎﺀﻧِﻲ ﻣﺴﻠﻤﻮ ﺍﻟﻘـﻮﻡ¼ ﻭ½ﺭﺃﻳـﺖ ﻣـﺴﻠﻤﻲ ﺍﻟﻘﻮﻡ¼ ﻭ½ﻣﺮﺭﺕ ﲟﺴﻠﻤﻲ ﺍﻟﻘﻮﻡ¼ ،ﻭ½ﺟﺎﺀﱐ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ¼ ﻭ½ﺭﺃﻳﺖ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ¼ ﻭ½ﻣﺮﺭﺕ ﺑـﺄﰊ ﺍﻟﻘﺎﺳـﻢ¼، ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻟﺮﻓﻊ ﺑﺘﻘـﺪﻳﺮ ﺍﻷﻟـﻒ ﻛﻤـﺎ ﰲ ﺍﳌﺜﻨـﻰ ﺍﳌـﻀﺎﻑ ﺇﱃ ﺍﳌﻌـﺮﻑ ﺑـﺎﻟﻼﻡ ﳓـﻮ½ :ﺟـﺎﺀﻧِﻲ ﻏﻼﻣـﺎ ﺍﻟﺮﺟﻞ¼" ،ﻭ" ﻭﻏﲑﻩ ﻣﻠﺨﺼﺎﹰ.
) (٣ﻗﻮﻟﻪ] :ﺍﺟﺘﻤﻌﺖ ...ﺇﱁ[ ﺍﻋﻠﻢ ﺃﻥﹼ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﺍﳌﺬﻛﻮﺭﺓ ﻣﺸﺮﻭﻃﺔ ﺑﺸﺮﺍﺋﻂ ﻣﻨﻬﺎ :ﺃﻥ ﲡﺘﻤﻌﺎ ﰲ ﻛﻠﻤﺔ
i
ﻭﺍﺣﺪﺓ ﻣﺴﺘﻘﻠﹼﺔ ﻛﻤﺎ ﰲ ½ﻣﺮﻣِﻲ¼؛ ﺇﺫ ﺃﺻﻠﻪ½ :ﻣﺮﻣﻮﻱ¼ ،ﺃﻭ ﻛﺎﻧﺘﺎ ﰲ ﻛﻠﻤـﺔ ﻭﺍﺣـﺪﺓ ﺣﻜﻤـﺎﹰ ﺑـﺄﻥ ﻛﺎﻧﺘـﺎ ﰲ ﻛﻠﻤﺘﲔ ﻏﲑ ﺍﳌﺴﺘﻘﻠﹼﺘﲔ ﻛﻤﺎ ﰲ ½ﺿﺎﺭﺑِﻲ¼ ﻭ½ﺭﺍﻣﻲ¼ ﺃﺻﻠﻬﻤﺎ½ :ﺿـﺎﺭﺑﻮﻱ¼ ﻭ½ﺭﺍﻣـﻮﻱ¼ ﻓـﺈﻥﹼ ﻛـﻞﹼ ﻭﺍﺣـﺪ ﻣﻨﻬﻤﺎ ﻛﻠﻤﺔ ﻟﻜﻨﻬﻤﺎ ﰲ ﺣﻜﻢ ﻛﻠﻤﺔ ﻭﺍﺣﺪﺓ ﻟﺸﺪﺓ ﺍﺗﺼﺎﻝ ﺍﻟﻀﻤﲑ ﻣﻊ ﻣﺎ ﻗﺒﻠﻪ ،ﻭﺧﺮﺝ ﺑِﻬـﺬﺍ ﺍﻟـﺸﺮﻁ ﻋـﻦ ﺍﻹﺩﻏﺎﻡ ½ﻗﺎﻟﻮﺍ ﻳﺎﻭﻳﻠﻨﺎ¼ ،ﻭﻛﺬﺍ ﻗﻮﻟﻪ½ :ﻳﻐﺰﻭ ﻳﻮﻣﺎﹰ¼ ﻭ½ﺗﺮﻣﻲ ﻭﺗﺮﺍﹰ¼؛ ﻷﻥﹼ ﺍﺟﺘﻤﺎﻋﻬﻤﺎ ﻟﻴﺲ ﰲ ﻛﻠﻤﺔ ﻭﺍﺣﺪﺓ، ﻭﻣﻨﻬﺎ :ﺃﻥ ﻻ ﺗﻜﻮﻥ ﺍﻟﻴﺎﺀ ﻣﺒﺪﻟﺔ ﻋﻦ ﺍﻷﻟﻒ ﳓﻮ½ :ﻧﻮﻳﺼِﺮ¼ ﺗﺼﻐﲑ ½ﻧﻮﺍﺻﺮ¼ ،ﻭﻣﻨﻬﺎ :ﺃﻥ ﻻ ﺗﻜﻮﻥ ﺍﻟﻴﺎﺀ ﻣﺒﺪﻟﺔ ﻋﻦ ﺍﻟﻮﺍﻭ ﳓﻮ½ :ﺩﻳﻮﺍﻥ¼ ﺃﺻﻠﻪ½ :ﺩِﻭﻭﺍﻥ¼ ،ﻭﻣﻨﻬﺎ :ﺃﻥ ﻻ ﺗﻜﻮﻥ ﺗﻠﻚ ﺍﻟﻜﻠﻤﺔ ﻋﻠﻰ ﻭﺯﻥ ½ﺃﻓﻌﻞ¼ ﳓﻮ½ :ﺃﻳﻮﻡ¼ ﻋﻠﻤﺎﹰ ﻟﻠﺠﺒﻞ ،ﻭﻣﻨﻬﺎ :ﺃﻥ ﻻ ﺗﻜﻮﻥ ﺗﻠﻚ ﺍﻟﻜﻠﻤﺔ ﻋﻠﻤﺎﹰ ﻟﻠﻤﺆﻧﺚ ﳓﻮ½ :ﺣﻴﻮﺓ¼ ﻋﻠﻤﺎﹰ ﻻﻣﺮﺃﺓ ،ﻭﻣﻨﻬﺎ :ﺃﻥ ﺗﻜﻮﻧﺎ
j
Å
٣٠
kﺍﻟﻮﺍﻭ ﻭﺍﻟﻴﺎﺀ ﻭﺍﻷﻭﱃ ﻣﻨﻬﻤﺎ ﺳﺎﻛﻨﺔ ﻓﻘﻠﺒﺖ ﺍﻟﻮﺍﻭ ﻳﺎﺀ ﻭﺃﺩﻏﻤﺖ ﺍﻟﻴﺎﺀ ﰲl ﺍﻟﻴﺎﺀ ﻭﺃﺑﺪﻟﺖ ﺍﻟﻀﻤﺔ ﺑﺎﻟﻜﺴﺮﺓ ﳌﻨﺎﺳﺒﺔ ﺍﻟﻴﺎﺀ ﻓﺼﺎﺭ½ :ﻣﺴﻠﻤﻲ ،¼ﻭ½ﺭﺃﻳﺖ
ﻣﺴﻠﻤﻲ ¼ﻭ½ﻣﺮﺭﺕ ﲟﺴﻠﻤﻲ : .¼ﺍﻻﺳﻢ ﺍﳌﻌﺮﺏ ﻋﻠﻰ ﻧﻮﻋﲔ
ﻣﻨﺼﺮﻑ ،ﻭﻫﻮ ﻣﺎ ﻟﻴﺲ ﻓﻴﻪ ﺳﺒﺒﺎﻥ ﺃﻭ ﻭﺍﺣﺪ ﻳﻘﻮﻡ ﻣﻘﺎﻣﻬﻤﺎ ﻣﻦ ﺍﻷﺳﺒﺎﺏ )(١
)(٢
ﺍﻟﺘﺴﻌﺔ ﻛـ½ﺯﻳﺪ¼ ،ﻭﻳﺴﻤﻰ ﺍﻻﺳﻢ ﺍﳌﺘﻤﻜﹼﻦ ،ﻭﺣﻜﻤﻪ ﺃﻥ ﻳﺪﺧﻠﻪ ﺍﳊﺮﻛﺎﺕ
ﺍﻟﺜﻼﺙ ﻣﻊ ﺍﻟﺘﻨﻮﻳﻦ ﺗﻘﻮﻝ½ :ﺟﺎﺀﱐ ﺯﻳﺪ¼ ﻭ½ﺭﺃﻳﺖ ﺯﻳﺪﺍﹰ¼ ﻭ½ﻣﺮﺭﺕ ﺑﺰﻳﺪ¼، ﰲ ﺁﺧﺮ ﺍﻟﻜﻠﻤﺔ ﻻ ﰲ ﺍﻟﻮﺳﻂ ﳓﻮ½ :ﻣﻘﻴﻮﻝ¼ ،ﻭ½ﳐﻴﻮﻑ¼ ،ﻭﻣﻨﻬﺎ :ﺃﻥ ﻻ ﻳﻠﺘـﺒﺲ ﺑـﺸﺊ ﺁﺧـﺮ ،ﺛﹸـﻢ ﻫـﺬﻩ ﺍﻟﺸﺮﺍﺋﻂ ﻟﻠﻮﺟﻮﺏ ﻻ ﻟﻠﺠﻮﺍﺯ" ،ﻉ".
) (١ﻗﻮﻟﻪ] :ﻣﻨﺼﺮﻑ[ ﻫـﻮ ﻣـﺸﺘﻖ ﻣـﻦ ﺍﻟـﺼﺮﻑ ﲟﻌـﲎ ﺍﻟﺰﻳـﺎﺩﺓ ،ﻭﺍﳌﻨـﺼﺮﻑ ﻳـﺸﺘﻤﻞ ﻋﻠـﻰ ﺯﻳـﺎﺩﺓ ﺍﻟﻜـﺴﺮﺓ ﻭﺍﻟﺘﻨﻮﻳﻦ ،ﺃﻭ ﺯﻳﺎﺩﺓ ﺍﻟﺘﻤﻜﹼﻦ ،ﻭﺇﻧﻤﺎ ﻗﺪﻡ ﺍﳌﻨﺼﺮﻑ ﻋﻠﻰ ﻏﲑ ﺍﳌﻨﺼﺮﻑ ﻷﺻﺎﻟﺘﻪ ﻭﻛﺜﺮﺗﻪ ،ﻭﺍﻋﻠـﻢ ﺃﻥﹼ ﻫـﺬﺍ ﺍﻟﺘﻘﺴﻴﻢ ﻣﻨﺤﺼﺮ ﰲ ﺃﻥﹼ ﺍﻻﺳﻢ ﺇﻣﺎ ﻣﻨﺼﺮﻑ ﺃﻭ ﻏﲑ ﻣﻨﺼﺮﻑ ﻭﺗﻔﺴﲑ ﻛﻞﹼ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻘـﺴﻤﲔ ﻣِﻤـﺎ ﻳﻨـﺎﰲ ﺍﳊﺼﺮ ﻭﺍﳌﻨﺎﻓﺎﺓ؛ ﻷﻢ ﻓﺴﺮﻭﺍ ﺍﳌﻨﺼﺮﻑ ﺑﺄﻧﻪ ﺍﻟﹼﺬﻱ ﺗﺪﺧﻠﻪ ﺍﳊﺮﻛـﺎﺕ ﺍﻟﺜﻠـﺚ ﻭﺍﻟﺘﻨـﻮﻳﻦ ،ﻭﻓـﺴﺮﻭﺍ ﻏـﲑ ﺍﳌﻨﺼﺮﻑ ﺑﺄﻧﻪ ﺍﻟﹼﺬﻱ ﻳﻌﺘﺰﻝ ﻋﻨﻪ ﺍﻟﻜﺴﺮﺓ ﻭﺍﻟﺘﻨﻮﻳﻦ ﻭﳛﺮﻙ ﺑﺎﻟﻔﺘﺢ ﻣﻮﺿـﻊ ﺍﳉـﺮ ،ﻭﻋﻠـﻰ ﻫـﺬﺍ ﻗـﺪ ﺍﻧﺘﻔـﻰ ﺃﲰﺎﺀ ﻛﺜﲑﺓ ﻻ ﺗﺪﺧﻞ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﳊﺮﻛﺎﺕ ﳓﻮ ﲨﻊ ﺍﳌﺬﻛﹼﺮ ﺍﻟﺴﺎﻟِﻢ ﻓﻼ ﻳﻜﻮﻥ ﻣﻨﺼﺮﻓﺎﹰ ﻭﻻ ﻳﻌﺘﺰﻝ ﻋﻨـﻪ ﺍﳉﺮ ﻭﻻ ﳛﺮﻙ ﺑﺎﻟﻔﺘﺢ ﻣﻮﺿﻊ ﺍﳉﺮ ﻓﻼ ﻳﻜﻮﻥ ﻏﲑ ﻣﻨﺼﺮﻑ ،ﺍﳊﺎﺻـﻞ ﺃﻥﹼ ﺗﻘـﺴﻴﻢ ﺍﻻﺳـﻢ ﺍﳌﻌـﺮﺏ ﺇﱃ ﺍﳌﻨﺼﺮﻑ ﻭﻏﲑﻩ ﻟﻴﺲ ﻟﻠﺤﺼﺮ؛ ﻷﻥﹼ ﻣﻦ ﺍﻷﲰﺎﺀ ﺍﳌﻌﺮﺑﺔ ﻣﺎﻟﻴﺲ ﲟﻨﺼﺮﻑ ﻭﻻ ﺑﻐﲑ ﻣﻨﺼﺮﻑ ﻭﻫﻮ ﲨﻴﻊ ﻣﺎ ﺃﻋﺮﺏ ﺑﺎﳊﺮﻭﻑ ﻭﲨﻊ ﺍﳌﺆﻧﺚ ﺃﻳـﻀﺎﹰ ﻻ ﻳـﺪﺧﻞ ﻓﻴﻬﻤـﺎ ،ﻭﻗـﺎﻝ ﺃﺑـﻮ ﺍﻟﺒﻘـﺎﺀ :ﻳﻨﺒﻐـﻲ ﺃﻥ ﳛﻤـﻞ ﻗـﻮﻝ ﺍﻟﻨﺤﺎﺓ½ :ﺍﳌﻌﺮﺏ ﻋﻠﻰ ﻧﻮﻋﲔ ﻣﻨﺼﺮﻑ ﻭﻏﲑ ﻣﻨﺼﺮﻑ¼ ﻋﻠﻰ ﺍﳌﻌﺮﺏ ﺑﺎﳊﺮﻛﺎﺕ ﻟﻴﺨﺮﺝ ﻋﻨـﻪ ﺍﳌﻌـﺮﺏ ﺑﺎﳊﺮﻭﻑ" ،ﻱ".
) (٢ﻗﻮﻟﻪ] :ﻣﺎ ﻟﻴﺲ ...ﺇﱁ[ ﻓﺈﻥ ﻗﻠﺖ :ﺗﻌﺮﻳﻒ ﺍﳌﻨﺼﺮﻑ ﻋﺪﻣِﻲ ،ﻭﻣﻦ ﺣـﻖ ﺍﻟﺘﻌﺮﻳـﻒ ﺃﻥ ﻳﻜـﻮﻥ ﻭﺟﻮﺩﻳـﺎ؛
i
ﻷﻧﻪ ﻣﻌﺮﻑ ﻭﺍﳌﻌﺮﻑ ﻻ ﺑﺪ ﻟﻪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻭﺟﻮﺩﻳـﺎ؛ ﻷﻥﹼ ﺍﳌﻌـﺪﻭﻡ ﻻ ﻳـﺼﻠﺢ ﻷﻥﹾ ﻳﻜـﻮﻥ ﻣﻌﺮﻓـﺎﹰ؛ ﻷ ﹼﻥ ﺍﻟﹼﺬﻱ ﻻ ﻳﻜﻮﻥ ﻣﻮﺟﻮﺩﺍﹰ ﺑﻨﻔﺴﻪ ﻛﻴﻒ ﻳﻌﺮﻑ ﻏـﲑﻩ ،ﻗﻠﻨـﺎ :ﺇﻥﹼ ﺍﳌﻘـﺼﻮﺩ ﻣـﻦ ﺍﻟﺘﻌﺮﻳـﻒ ﻫـﻮ ﺍﻟﺘﻤﻴﻴـﺰ ﻭﻫـﻮ ﳑﻜﻦ ﺑﺎﳌﻌﺪﻭﻡ ﺃﻳﻀﺎﹰ" ،ﻱ".
٣١
j
kﻭﻏﲑ ﻣﻨﺼﺮﻑ ،ﻭﻫﻮ ﻣﺎ ﻓﻴﻪ ﺳﺒﺒﺎﻥ ﺃﻭ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﻳﻘﻮﻡ ﻣﻘﺎﻣﻬﻤﺎl. )( ٢
)( ١
ﻭﺍﻷﺳﺒﺎﺏ ﺍﻟﺘﺴﻌﺔ ﻫﻰ ﺍﻟﻌﺪﻝ ﻭﺍﻟﻮﺻﻒ ﻭﺍﻟﺘﺄﻧﻴﺚ ﻭﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﻌﺠﻤﺔ )( ٣
ﻭﺍﳉﻤﻊ ﻭﺍﻟﺘﺮﻛﻴﺐ ﻭﺍﻷﻟﻒ ﻭﺍﻟﻨﻮﻥ ﺍﻟﺰﺍﺋﺪﺗﺎﻥ ﻭﻭﺯﻥ ﺍﻟﻔﻌﻞ ،ﻭﺣﻜﻤﻪ ﺃﻥ )(٤
) (١ﻗﻮﻟﻪ] :ﻭﻏﲑ ﻣﻨﺼﺮﻑ[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﻣﻨﺼﺮﻑ¼ ،ﻭﻻ ﳜﻔﻰ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻻﻧﺼﺮﺍﻑ ﻫﻮ ﺍﺷـﺘﻤﺎﻝ
ﺍﻻﺳﻢ ﻋﻠﻰ ﺍﻷﻋﺎﺭﻳﺐ ﺍﻟﺜﻠﺜﺔ ﺃﻱ :ﺍﻹﻋﺮﺍﺏ ﺍﻟﺰﺍﺋﺪ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ،ﻭﺍﳌﺮﺍﺩ ﺑﻐﲑ ﺍﳌﻨﺼﺮﻑ ﻋﺪﻡ ﺍﺷﺘﻤﺎﻝ ﺍﻻﺳﻢ ﻋﻠﻰ ﺍﻹﻋﺮﺍﺏ ﺍﻟﺰﺍﺋﺪ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ،ﻓﺎﻻﺳﻢ ﺇﻣﺎ ﻣﺸﺘﻤﻞ ﻋﻠﻰ ﺍﻟﺰﻳﺎﺩﺓ ﺃﻭ ﻻ ،ﺍﻷﻭﻝ ﻳﺴﻤﻰ ½ﻣﻨﺼﺮﻓﺎﹰ¼ ﻭﺍﻟﺜﺎﱐ ﻳﺴﻤﻰ ½ﻏﲑ ﻣﻨﺼﺮﻑ¼" ،ﻩ".
) (٢ﻗﻮﻟﻪ] :ﻣﺎ ﻓﻴﻪ ﺳﺒﺒﺎﻥ ...ﺇﱁ[ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺴﺒﺒﲔ ﺍﻟﺴﺒﺒﺎﻥ ﺍﳌﻌﺘﱪﺍﻥ ،ﻓﻼ ﻳﺮﺩ ﺑﻨﺤﻮ ½ﻣـﺴﻠﻤﺔ¼ ﻟﻌـﺪﻡ ﻭﺟـﻮﺩ
ﺍﻟﺴﺒﺒﲔ ﺍﳌﻌﺘﱪﻳﻦ ،ﻓﺈﻥ ﻗﻠﺖ :ﺗﻌﺮﻳﻒ ﺍﻟﻐﲑ ﺍﳌﻨﺼﺮﻑ ﻟﻴﺲ ﲟﺎﻧﻊ ﻋﻦ ﺩﺧﻮﻝ ﺍﻟﻐﲑ ﻓﻴـﻪ؛ ﻷﻧـﻪ ﺩﺧـﻞ ﻓﻴـﻪ ﳓﻮ ½ﺿﺮﺑﺖ ¼ﻣِﻤﺎ ﻭﺟﺪ ﻓﻴﻪ ﺍﻟﻌﻠﹼﺘﺎﻥ :ﺍﻟﺘﺄﻧﻴﺚ ﻭﻭﺯﻥ ﺍﻟﻔﻌـﻞ ،ﻭﳓـﻮ ½ﺣـﻀﺎﺭ¼ ﻣِﻤـﺎ ﻭﺟـﺪ ﻓﻴـﻪ ﺍﻟﻌﻠﹼﺘـﺎﻥ: ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﺘﺄﻧﻴﺚ ،ﻭﺍﳊﺎﻝ ﺃﻤﺎ ﻟﻴﺴﺎ ﻣﻦ ﺃﻓـﺮﺍﺩ ﻏـﲑ ﺍﳌﻨـﺼﺮﻑ ،ﻗﻠﻨـﺎ :ﻛﻠﻤـﺔ ½ﻣـﺎ¼ ﻋﺒـﺎﺭﺓ ﻋـﻦ ﺍﻻﺳـﻢ ﺍﳌﻌﺮﺏ ،ﻭ½ﺿﺮﺑﺖ ¼ﻟﻴﺲ ﺑﺎﺳﻢ ﻭ½ﺣﻀﺎﺭ¼ ﻟﻴﺲ ﲟﻌﺮﺏ" ،ﻭ" ﻭﻏﲑﻩ.
) (٣ﻗﻮﻟﻪ] :ﺍﻷﺳﺒﺎﺏ ﺍﻟﺘﺴﻌﺔ[ ﻭﺃﳊﻖ ﺑﻌﻀﻬﻢ ﺑِﻬﺬﻩ ﺍﻟﺘﺴﻌﺔ ﻣﺎ ﺷﺎﺑﻪ ﺑـﺄﻟﻒ ﺍﻟﺘﺄﻧﻴـﺚ ﺍﳌﻘـﺼﻮﺭﺓ ،ﻭﻫـﻮ ﻛـﻞﹼ ﺃﻟـﻒ ﺯﺍﺋﺪﺓ ﰲ ﺁﺧﺮ ﺍﻻﺳﻢ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻟﻺﳊﺎﻕ ﻛﻤـﺎ ﰲ ½ﺍﹶﺭﻃـﻰ¼ ،ﺃﻭ ﻟﻐـﲑﻩ ﻛﻤـﺎ ﰲ ½ﻗﹶﺒﻌﺜﹶـﺮﻯ¼ ﻓـﺈﻥﹼ ﺍﻷﻟـﻒ ﻓﻴـﻪ ﻟﺘﻜﺜﲑ ﺍﻟﻜﻠﻤﺔ ﻭﺇﲤﺎﻡ ﺑﻨﺎﺋﻬﺎ ،ﻓﻌﻠﻰ ﻫﺬﺍ ﻳﻜﻮﻥ ﺍﻷﺳﺒﺎﺏ ﻋﺸﺮﺓ ،ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﻫﻲ ﺃﺣﺪ ﻋﺸﺮ ﺳﺒﺒﺎﹰ ﻭﺯﺍﺩ ﻋﻠـﻰ ﺍﻟﻌﺸﺮﺓ ﺍﳌﺬﻛﻮﺭﺓ ½ﻣﺮﺍﻋﺎﺓ ﺍﻷﺻﻞ¼ ﰲ ﳓﻮ ½ﺃﲪﺮ¼ ،ﻭﻗﺎﻝ :ﺑﻌﻀﻬﻢ :ﻫﻲ ﺛﻠﺜﺔ ﻋـﺸﺮ ﺳـﺒﺒﺎﹰ ﻭﺯﺍﺩ ﻋﻠـﻰ ﺍﻷﺣـﺪ ﻋﺸﺮ ﺍﳌﺬﻛﻮﺭﺓ ½ﻟﺰﻭﻡ ﺍﻟﺘﺄﻧﻴﺚ¼ ﻭ½ﺗﻜﺮﺍﺭ ﺍﳉﻤﻊ¼ ﻛﻤﺎ ﰲ ½ﲪﺮﺍﺀ¼ ﻭ½ﻣﺼﺎﺑﻴﺢ¼" ،ﻱ".
) (٤ﻗﻮﻟﻪ] :ﻭﺣﻜﻤﻪ ﺃﻥ ﻻ ...ﺇﱁ[ ﻓﺈﻥ ﻗﻠﺖ :ﻫﺬﺍ ﺍﳊﻜﻢ ﻣﻨﻘﻮﺽ ﺑﻘﻮﻝ ﻓﺎﻃﻤﺔ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﺎ :ﺷﻌﺮ: ﻣﺎ ﺫﹶﺍ ﻋﻠﻰٰ ﻣﻦ ﺷﻢ ﺗﺮﺑﺔﹶ ﺃﹶﺣﻤﺪ ﺃﹶﻥﹾ ﻻﹶ ﻳﺸﻢ ﻣﺪﻯ ﺍﻟﺰﻣﺎﻥِ ﻏﹶﻮﺍﻟِﻴﺎ ﺻ ﺒﺖ ﻋ ﻠﹶﻰ ﻣ ﺼﺎ ﺋِﺐ ﻟﹶﻮ ﺃﹶ ﻧﻬﺎ ﺻ ﺒﺖ ﻋ ﻠﹶﻰ ﺍ ﻷَ ﻳﺎ ﻡِ ﺻِ ﺮ ﻥﹶ ﻟﹶ ﻴﺎ ﻟِ ﻴﺎ ﻭﺑﻘﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﰲ ﻣﺪﺡ ﺃﺑِﻲ ﺣﻨﻴﻔﺔ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ :ﺷﻌﺮ ﺃﹶﻋِﺪ ﺫِﻛﹾﺮ ﻧﻌﻤﺎﻥٍ ﻟﹶﻨﺎ ﺇِﻥﹼ ﺫِﻛﹾﺮﻩ ﻫﻮ ﺍﻟﹾﻤِﺴﻚ ﻣﺎ ﻛﹶﺮﺭﺗﻪ ﻳﺘﻀﻮﻉ ﻭﺑﻘﻮﻝ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﰲ ﻣﺪﺡ ﺍﻟﻨﺒِﻲ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ :ﺷﻌﺮ
i
ﺳﻠﹶﺎﻡ ﻋﻠﹶﻰ ﺧﻴﺮِ ﺍﻟﹾﺄﹶﻧﺎﻡِ ﻭﺳﻴﺪٍ ﺣﺒِﻴـْﺐِ ﺇِﻟﹶﻪِ ﺍﻟﹾﻌﺎﻟﹶﻤِﻴﻦ ﻣﺤﻤﺪٍ
j
Å
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kﻳﺪﺧﻠﻪ ﺍﻟﻜﺴﺮﺓ ﻭﺍﻟﺘﻨﻮﻳﻦ ،ﻭﻳﻜﻮﻥ ﰲ ﻣﻮﺿﻊ ﺍﳉﺮ ﻣﻔﺘﻮﺣﺎﹰ ﺃﺑﺪﺍﹰ ،ﺗﻘﻮﻝl: ﻻ ½ﺟﺎﺀﱐ ﺃﲪﺪ¼ ﻭ½ﺭﺃﻳﺖ ﺃﲪﺪ¼ ﻭ½ﻣﺮﺭﺕ ﺑﺄﲪﺪ¼ ،ﺃﻣﺎ ﺍﻟﻌﺪﻝ ﻓﻬﻮ ﺗﻐﻴﺮ )(١
ﺍﻟﻠﻔﻆ ﻣﻦ ﺻﻴﻐﺘﻪ ﺍﻷﺻﻠﻴﺔ ........................................... )(٣
)(٢
ﺑﺸِﻴـﺮٍ
ﻧﺬِﻳﺮٍ
ﻫﺎﺷِﻤِﻲ
ﻣﻜﹶﺮﻡٍ ﻋﻄﹸﻮﻑٍ ﺭﺅﻭﻑٍ ﻣﻦ ﻳﺴﻢ ﺑِﺄﹶﺣﻤﺪٍ
ﻗﻠﻨﺎ :ﳚﻮﺯ ﺻﺮﻓﻪ ﻟﻠﻀﺮﻭﺭﺓ ﺃﻱ :ﻟﻀﺮﻭﺭﺓ ﺷﻌﺮﻳﺔ ﻭﻫﻮ ﺍﻻﻧﻜﺴﺎﺭ ﻛﻤﺎ ﰲ ﺍﳌﺜﺎﻝ ﺍﻷﻭﻝ ،ﺃﻭ ﺍﻟﺰﺣﺎﻑ ﻛﻤﺎ ﰲ ﺍﳌﺜـﺎﻝ
ﺍﻟﺜﺎﱐ ،ﺃﻭ ﺭﻋﺎﻳﺔ ﺍﻟﻘﺎﻓﻴﺔ ﻛﻤﺎ ﰲ ﺍﳌﺜﺎﻝ ﺍﻟﺜﺎﻟﺚ ،ﺃﻭ ﻟﻠﺘﻨﺎﺳﺐ ﻛﻤﺎ ﰲ ﴿ ﺳﻠﹶﺎﺳِﻠﹶﺎ ﻭﺃﹶﻏﹾﻠﹶﺎﻻﹰ﴾]ﺍﻹﻧﺴﺎﻥ ،[٤ :ﻭﺍﻋﻠـﻢ ﺃﻥﹼ ﺻﺮﻑ ﻏﲑ ﺍﳌﻨﺼﺮﻑ ﻟﻠﻀﺮﻭﺭﺓ ﻭﺍﺟﺐ ﻭﻟﻠﺘﻨﺎﺳﺐ ﺟﺎﺋﺰ" ،ﻭ" ﻭﻏﲑﻩ.
) (١ﻗﻮﻟﻪ] :ﺃﻣﺎ ﺍﻟﻌﺪﻝ[ ﺇﻧﻤﺎ ﻗﺪﻣﻪ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻷﺳﺒﺎﺏ؛ ﻷﻧﻪ ﻣﺆﺛﹼﺮ ﰲ ﻣﻨﻊ ﺍﻟﺼﺮﻑ ﺑﺪﻭﻥ ﺍﻟﺸﺮﻁ ،ﻭﺍﻟﻌـﺪﻝ ﰲ
ﺍﻟﻠﻐﺔ ﺟﺎﺀ ﳌﻌﺎﻥ :ﻣﻨﻬﺎ½ :ﺍﳌﻴﻞ¼ ﺇﻥ ﻭﻗﻌﺖ ﺻﻠﺘﻪ ½ﺇﱃ¼ ﳓﻮ½ :ﻓﻼﻥ ﻋﺪﻝ ﺇﻟﻴﻪ¼ ﺃﻱ :ﻣـﺎﻝ ﺇﻟﻴـﻪ ،ﻭﻣﻨـﻬﺎ: ½ﺍﻹﻋﺮﺍﺽ¼ ﺇﻥ ﻭﻗﻌﺖ ﺻﻠﺘﻪ ½ﻋﻦ¼ ﳓـﻮ½ :ﻓـﻼﻥ ﻋـﺪﻝ ﻋﻨـﻪ¼ ﺃﻱ :ﻋـﺮﺽ ﻋﻨـﻪ ،ﻭﻣﻨـﻬﺎ½ :ﺍﻟـﺼﺮﻑ¼ ﺇﻥ ﻭﻗﻌﺖ ﺻﻠﺘﻪ ½ﻓِﻲ¼ ﳓﻮ½ :ﻓﻼﻥ ﻋﺪﻝ ﻓﻴﻪ¼ ﺃﻱ :ﺻﺮﻑ ﻓﻴﻪ ،ﻭﻣﻨﻬﺎ½ :ﺍﻟﺒﻌﺪ¼ ﺇﻥ ﻛﺎﻧﺖ ﺻﻠﺘﻪ ½ﻣﻦ¼ ﳓﻮ: ½ﻋﺪﻝ ﺍﳉﻤﺎﻝ ﻣﻦ ﺍﻟﺒﻌﲑ¼ ﺃﻱ :ﺑﻌﺪ ﻣﻨﻪ ،ﻭﻣﻨﻬﺎ½ :ﺍﻟﺘﺴﺎﻭﻱ¼ ﺇﻥ ﻭﻗﻌﺖ ﺻﻠﺘﻪ ½ﺑﲔ¼ ﳓﻮ½ :ﻋـﺪﻝ ﺍﻷﻣـﲑ ﺑﲔ ﻛﺬﺍ ﻭﻛﺬﺍ¼ ،ﻭﰲ ﺍﻻﺻﻄﻼﺡ ﻣﺎ ﺫﻛﺮ ﺍﳌﺼﻨﻒ" ،ﻩ".
) (٢ﻗﻮﻟﻪ] :ﺗﻐﻴﺮ ﺍﻟﻠﻔﻆ ...ﺇﱁ[ ﺃﻱ :ﺧﺮﻭﺝ ﺍﻻﺳﻢ ﻋﻦ ﺻﻮﺭﺗﻪ ﺍﻷﺻﻠﻴﺔ ﻣﻊ ﺑﻘﺎﺀ ﺍﳌﺎﺩﺓ ﺧﺮﻭﺟﺎﹰ ﻏﲑ ﻗﻴﺎﺳﻲ ﳓـﻮ: ½ﻋﻤﺮ¼ ﻓﺈﻧﻪ ﻗﺪ ﺧﺮﺝ ﻋﻦ ﺻﻮﺭﺗﻪ ﺍﻷﺻﻠﻴﺔ ﻭﻫﻲ ½ﻋﺎﻣﺮ¼ ﻣﻊ ﺑﻘﺎﺀ ﺍﳌﺎﺩﺓ ﻭﻫﻲ ½ﺍﻟﻌﲔ ﻭﺍﳌﻴﻢ ﻭﺍﻟـﺮﺍﺀ¼ ﺇﱃ ﺻـﻴﻐﺔ ﺃﺧﺮﻯ ﻭﻫﻲ ½ﻋﻤﺮ¼ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﺳﺎﺋﺮ ﺃﻣﺜﻠﺔ ﺍﻟﻌﺪﻝ ،ﻓﺈﻥ ﻗﻠﺖ :ﺗﻌﺮﻳﻒ ﺍﻟﻌﺪﻝ ﻳﺼﺪﻕ ﻋﻠﻰ ﺍﻷﲰـﺎﺀ ﺍﶈﺬﻭﻓـﺔ ﺍﻷﻋﺠﺎﺯ ﻛـ½ﻳﺪ¼ ﻭ½ﺩﻡ¼؛ ﻷﺎ ﺃﻳﻀﺎﹰ ﳐﺮﺟﺔ ﻋﻦ ﺻِﻴﻐﻬﺎ ﺍﻷﺻﻠﻴﺔ ،ﻗﻠﻨﺎ :ﺍﻟﻌﺪﻝ ﺧﺮﻭﺝ ﺍﻻﺳﻢ ﻋﻦ ﺻﻴﻐﺘﻪ ﺍﻷﺻﻠﻴﺔ ﻣﻊ ﺑﻘﺎﺀ ﺍﳌﺎﺩﺓ ﻭﻟﻴﺲ ﻓﻴﻬﺎ ﺑﻘﺎﺀ ﺍﳌﺎﺩﺓ ،ﻓﺈﻥ ﻗﻠﺖ :ﺗﻌﺮﻳﻒ ﺍﻟﻌﺪﻝ ﻻ ﻳﺼﺪﻕ ﻋﻠﻰ ½ﺛﹸﻠﺚ¼ ﻭ½ﻣﺜﻠﺚ¼ ﻟﻌـﺪﻡ ﺑﻘـﺎﺀ ﺍﳌﺎﺩﺓ ﻓﻴﻬﻤﺎ ،ﻗﻠﻨﺎ :ﺍﳌﺮﺍﺩ ﺑﺒﻘﺎﺀ ﺍﳌﺎﺩﺓ ﺑﻘﺎﺀ ﻣﺎﺩﺓ ﺍﳊﺮﻭﻑ ﺍﻷﺻﻠﻴﺔ ﻭﺍﻟﺘﺎﺀ ﺯﺍﺋﺪﺓ ،ﻓﺈﻥ ﻗﻠﺖ :ﺗﻌﺮﻳﻒ ﺍﻟﻌﺪﻝ ﻳﺼﺪﻕ ﻋﻠﻰ ½ﺃﻗﻮﺱ¼ ﻭ½ﺃﻧﻴﺐ¼؛ ﻷﻥﹼ ½ﺃﻗﻮﺱ¼ ﲨﻊ ½ﻗﻮﺱ¼ ﻭ½ﺃﻧﻴﺐ¼ ﲨﻊ ½ﻧـﺎﺏ¼ ﻭﻛﻼﳘـﺎ ﺃﺟـﻮﻑ ،ﻭﺍﻟﻘﺎﻋـﺪﺓ ﰲ ﺍﻷﺟﻮﻑ ﺃﻥ ﳚﻤﻊ ﻋﻠﻰ ½ﺃﻓﻌﺎﻝ¼ ﻓﻌﻠﻢ ﺃﻤﺎ ﻣﻌﺪﻭﻻﻥ ﻣﻦ ½ﺃﻗﻮﺍﺱ¼ ﻭ½ﺃﻧﻴﺎﺏ¼ ،ﻗﻠﻨﺎ :ﻫـﺬﺍ ﺇﻧﻤـﺎ ﻳـﺮﺩ ﻟـﻮ ﺍﻋﺘـﱪ ﲨﻌﻴﺘﻬﻤﺎ ﺃﻭﻻﹰ ﻋﻠﻰ ½ﺃﻗﻮﺍﺱ¼ ﻭ½ﺃﻧﻴﺎﺏ¼ ﻭﻟﻴﺲ ﻛﻚ ﺑﻞ ﺍﻟﻘﻮﺱ ﻭﺍﻟﻨﺎﺏ ﺟﻤﻌﺎ ﺍﺑﺘﺪﺍﺀ ﻋﻠﻰ ½ﺃﻗـﻮﺱ¼ ﻭ½ﺃﻧﻴـﺐ¼، ﻭﻟﺬﺍ ﺳﻤﻴﺎ ﺑﺎﳉﻤﻮﻉ ﺍﻟﺸﺎﺫﹼﺓ ،ﻭﺍﳌﻌﺪﻭﻝ ﻻ ﻳﺴﻤﻰ ﺑﺎﻟﺸﺎﺫﹼ ﻓﻼ ﺇﻳﺮﺍﺩ "ﻭ" ﻭﻏﲑﻩ.
) (٣ﻗﻮﻟﻪ] :ﻣﻦ ﺻﻴﻐﺘﻪ ﺍﻷﺻﻠﻴﺔ ...ﺇﱁ[ ﻟﻮ ﻗﺎﻝ½ :ﻫﻮ ﺗﻐﻴﺮ ﺍﻟﻠﻔﻆ ﻋﻦ ﺻﻴﻐﺘﻪ ﺇﱃ ﺻﻴﻐﺔ ﺃﺧﺮﻯ ﺗﻐﻴﺮﺍﹰ ﻏﲑ ﻗﻴﺎﺳﻲ
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kﺇﱃ ﺻﻴﻐﺔ ﺃﺧﺮﻯ ﲢﻘﻴﻘﺎﹰ ﺃﻭ ﺗﻘﺪﻳﺮﺍﹰ ﻭﻻ ﳚﺘﻤﻊ ﻣﻊ ﻭﺯﻥ ﺍﻟﻔﻌﻞ ﺃﺻﻼﹰl )(٢
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ﻭﳚﺘﻤﻊ ﻣﻊ ﺍﻟﻌﻠﻤﻴﺔ ﻛـ½ﻋﻤﺮ¼ ﻭ½ﺯﻓﺮ¼ ﻭﻣﻊ ﺍﻟﻮﺻﻒ ﻛـ½ﺛﻼﺙ¼........... )(٣
ﺑﻼ ﻗﻠﺐ ﻭﺇﻋﻼﻝ ﻭﲣﻔﻴﻒ ﻣﻊ ﺑﻘﺎﺀ ﺍﳌﺎﺩﺓ¼ ﻟﻜـﺎﻥ ﺃﻭﱃ ﻟﻌـﺪﻡ ﺍﻻﺣﺘﻴـﺎﺝ ﺇﱃ ﺍﻟﻘﻴـﻮﺩ ،ﻭﺇﻧﻤـﺎ ﻟﹶـﻢ ﻳﺘﻜﻠﹼـﻒ ﺍﳌﺼﻨﻒ؛ ﻷﻥﹼ ﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺸﺊ ﻣﻌﺮﻓﺔ ﺫﻟﻚ ﺍﻟﺸﺊ ،ﻭﻣﻌﺮﻓﺔ ﺍﻟﺸﺊ ﻋﻠﻰ ﻧﻮﻋﲔ :ﺇﻣﺎ ﻋﻠـﻰ ﻭﺟـﻪ ﺍﻻﻣﺘﻴﺎﺯ ﻋﻦ ﻛﻞﹼ ﻣﺎ ﻋﺪﺍﻩ ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﳌﺘﺄﺧﺮﻳﻦ ،ﺃﻭ ﻋﻠﻰ ﻭﺟﻪ ﺍﻻﻣﺘﻴﺎﺯ ﻋﻦ ﺑﻌﺾ ﻣﺎ ﻋﺪﺍﻩ ﻭﻫﻮ ﻣـﺬﻫﺐ ﺍﳌﺘﻘﺪﻣﲔ ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻷﻭﻝ ﻓﺤﻴﻨﺌﺬ ﳛﺘﺎﺝ ﺇﱃ ﻫﺬﻩ ﺍﻟﺘﻜﻠﹼﻔﺎﺕ ﻭﺍﻟﻘﻴﻮﺩ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺜﺎﱐ ﻓﻼ ﺣﺎﺟـﺔ ﺇﻟﻴﻬـﺎ ﻭﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﰲ ﻛﻞﹼ ﺗﻌﺮﻳﻒ ﺗﺄﻣﻞ ،ﻓﺈﺫﺍ ﻗﺼﺪ ﺍﻣﺘﻴﺎﺯ ﺍﻟﻌﺪﻝ ﻣﻦ ﺑﲔ ﺍﻷﺳـﺒﺎﺏ ﺍﻟﺘـﺴﻌﺔ ﻓﻘـﻂ ﻻ ﻋـﻦ ﻛـﻞﹼ ﻣﺎﻋﺪﺍﻩ ﻓﺎﻟﺘﻌﺮﻳﻒ ﺑﻼ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻘﻴﻮﺩ ﻛﺎﻑ ﻭﻭﺍﻑ" ،ﻗﺎ" ﻭﻏﲑﻩ.
) (١ﻗﻮﻟﻪ] :ﲢﻘﻴﻘﺎﹰ[ ﺻﻔﺔ ﻣﺼﺪﺭ ﳏﺬﻭﻑ ،ﺃﻱ :ﺗﻐﻴﺮﺍﹰ ﳏﻘﹼﻘﺎﹰ ،ﻭﺍﻟﻌﺪﻝ ﺍﻟﹾﻤﺤﻘﹼﻖ ﻣﺎ ﻟﹶﻢ ﻳﻘﺪﺭ ﺃﺻـﻠﻪ ﻟـﻀﺮﻭﺭﺓ
ﻣﻨﻊ ﺍﻟﺼﺮﻑ ﻭﻻ ﻟﻀﺮﻭﺭﺓ ﺍﻟﺒﻨﺎﺀ ﻭﻻ ﻟﺘﺒﻊ ﺍﻷﺧﻮﺍﺕ ،ﺃﻭ ﺍﻟﻌﺪﻝ ﺍﻟﹾﻤﺤﻘﹼﻖ ﻣـﺎ ﻭﺟـﺪ ﻓﻴـﻪ ﺩﻟﻴـﻞ ﻋﻠـﻰ ﻭﺟـﻮﺩ ﺍﻷﺻﻞ ﻏﲑ ﻣﻨﻊ ﺍﻟﺼﺮﻑ ،ﻭﻗﻮﻟﻪ½ :ﺃﻭ ﺗﻘﺪﻳﺮﺍﹰ¼ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﲢﻘﻴﻘﺎﹰ¼ ،ﻭﺍﻟﺘﻐﻴﺮ ﺍﻟﺘﻘﺪﻳﺮﻱ ﺃﻱ :ﺍﻟﻌﺪﻝ ﺍﻟﺘﻘﺪﻳﺮﻱ :ﻣﺎ ﻗﺪﺭ ﺃﺻﻠﻪ ﻟﻀﺮﻭﺭﺓ ﻣﻨـﻊ ﺍﻟـﺼﺮﻑ ﻛﻤـﺎ ﰲ ½ﻋﻤـﺮ¼ ،ﺃﻭ ﻟﺘﺤﻘﻴـﻖ ﺍﻟﺒﻨـﺎﺀ ﻛﻤـﺎ ﰲ ½ﺣـﻀﺎﺭ¼ ﻭ½ﻃﻤﺎﺭ¼ ،ﺃﻭ ﻟﺘﺒﻊ ﺍﻷﺧﻮﺍﺕ ﻛﻤﺎ ﰲ ½ﻗﻄﺎﻡ¼ ،ﺃﻭ ﺍﻟﻌﺪﻝ ﺍﻟﺘﻘﺪﻳﺮﻱ ﻣـﺎ ﻟﹶـﻢ ﻳﻮﺟـﺪ ﻓﻴـﻪ ﺩﻟﻴـﻞ ﻋﻠـﻰ ﻭﺟـﻮﺩ ﺍﻷﺻﻞ ﻏﲑ ﻣﻨﻊ ﺍﻟﺼﺮﻑ" ،ﻱ".
) (٢ﻗﻮﻟﻪ] :ﻻ ﳚﺘﻤﻊ[ ﺃﻱ :ﺍﻟﻌﺪﻝ ﻣﻊ ﻭﺯﻥ ﺍﻟﻔﻌﻞ؛ ﻷﻥﹼ ﺃﻭﺯﺍﻥ ﺍﻟﻌـﺪﻝ ﳏـﺼﻮﺭﺓ ﰲ ﺳـﺘﺔ ﻭﻫـﻲ :ﻓﹸﻌـﺎﻝ ﻛـ½ﺛﹸﻠﺚ¼ ،ﻭﻣﻔﹾﻌﻞ ﻛـ½ﻣﺜﹾﻠﹶﺚ¼ ،ﻭﻓﹸﻌﻞ ﻛــ½ﻋﻤـﺮ¼ ،ﻭﻓﹶﻌـﻞِ ﻛــ½ﺃﻣـﺲ¼ ،ﻭﻓﹶﻌـﻞ ﻛــ½ﺳـﺤﺮ¼ ،ﻭﻓﹶﻌـﺎﻝ ﻛـ½ﻗﻄﺎﻡ¼ ،ﻭﻟﻴﺲ ﺷﺊ ﻣﻦ ﻫﺬﻩ ﺍﻷﻭﺯﺍﻥ ﻋﻠﻰ ﻭﺯﻥ ﺍﻟﻔﻌﻞ ،ﻓﺜﺒﺖ ﺃﻥﹼ ﺍﻟﻌﺪﻝ ﻻ ﳚﺘﻤﻊ ﻣﻊ ﻭﺯﻥ ﺍﻟﻔﻌﻞ
ﺃﺻﻼﹰ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﺃﻭﺯﺍﻥ ﺍﻟﻔﻌﻞ ﺍﳌﻌﺘـﱪﺓ ﰲ ﺳـﺒﺒﻴﺔ ﻣﻨـﻊ ﺍﻟـﺼﺮﻑ ﻭﺯﻥ ½ﺃﹸﻛﹾـﺮِﻡ¼ ﻣﻌﻠﻮﻣـﺎﹰ ﻭﳎﻬـﻮﻻﹰ، ﻭ½ﺿﺮِﺏ¼ ﳎﻬﻮﻻﹰ ﻣﻦ ﺍﻟﹾﻤﺠﺮﺩ ،ﻭ½ﺩﺣﺮِﺝ¼ ﳎﻬـﻮﻻﹰ ،ﻭ½ﺗُـﺪُﺣﺮِﺝ¼ ﻣﻌﻠﻮﻣـﺎﹰ ﻭﳎﻬـﻮﻻﹰ ،ﻭﻫـﺬﺍ ﻫـﻮ ﺍﳌﺸﻬﻮﺭ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ" ،ﻣﻖ".
) (٣ﻗﻮﻟﻪ] :ﻛﻌﻤﺮ ﻭﺯﻓﺮ[ ﻣﺜﺎﻻﻥ ﻻﺟﺘﻤﺎﻉ ﺍﻟﻌﺪﻝ ﻣﻊ ﺍﻟﻌﻠﻤﻴﺔ ،ﻭﺃﻳﻀﺎﹰ ﻣﺜـﺎﻻﻥ ﻟﻠﻌـﺪﻝ ﺍﻟﺘﻘـﺪﻳﺮﻱ؛ ﻷﻤـﺎ ﻟﹶﻤـﺎ
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ﻭﺟﺪﺍ ﰲ ﻛﻼﻣﻬﻢ ﻏﲑ ﻣﻨﺼﺮﻓﲔ ﻭﻟﹶﻢ ﻳﻮﺟﺪ ﻓﻴﻬﻤﺎ ﺳﺒﺐ ﻏﲑ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟـﺴﺒﺐ ﺍﻟﻮﺍﺣـﺪ ﻻ ﻳﻜﻔـﻲ ﰲ ﻣﻨـﻊ ﺍﻟﺼﺮﻑ ﻗﺪﺭ ﻓﻴﻬﻤﺎ ﺍﻟﻌﺪﻝ ﺍﻟﺘﻘﺪﻳﺮﻱ؛ ﻷﻥﹼ ﺍﻟﻌﺪﻝ ﺍﻟﺘﻘﺪﻳﺮﻱ ﻣﺎ ﻟﹶﻢ ﻳﻮﺟﺪ ﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﻷﺻﻞ ﻏـﲑ ﻣﻨﻊ ﺍﻟﺼﺮﻑ ﻭﻻ ﺷﻚ ﺃﻥﹼ ﻫﻬﻨﺎ ﺃﻳﻀﺎﹰ ﻟﹶﻢ ﻳﻮﺟﺪ ﺩﻟﻴﻞ ﻋﻠﻰ ﻭﺟـﻮﺩ ﺍﻷﺻـﻞ ﻏـﲑ ﻣﻨـﻊ ﺍﻟـﺼﺮﻑ ﻓﻔـﺮﺽ ﺃﻥﹼ ½ﻋﻤﺮ¼ ﻭ½ﺯﻓﺮ¼ ﻣﻌﺪﻭﻻﻥ ﻣﻦ ½ﻋﺎﻣﺮ¼ ﻭ½ﺯﺍﻓﺮ¼" ،ﻩ".
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kﻣﺜﻠﺚ¼ ﻭ½ﺃﺧﺮ¼ ﻭ½ﲨﻊ¼ l........................................، ﻭ½ )(١
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) (١ﻗﻮﻟﻪ] :ﻛﺜﻠﺚ ﻭﻣﺜﻠﺚ[ ﻣﺜﺎﻻﻥ ﻻﺟﺘﻤﺎﻉ ﺍﻟﻌﺪﻝ ﻣﻊ ﺍﻟﻮﺻﻒ ،ﻭﺃﻳﻀﺎﹰ ﻟﻠﻌﺪﻝ ﺍﻟﺘﺤﻘﻴﻘـﻲ؛ ﻷﻤـﺎ ﻟﹶﻤـﺎ ﻭﺟـﺪﺍ ﰲ ﻛﻼﻣﻬﻢ ﻏﲑ ﻣﻨﺼﺮﻓﲔ ،ﻭﻟﹶﻢ ﻳﻮﺟﺪ ﻓﻴﻬﻤﺎ ﺳﺒﺐ ﻇﺎﻫﺮ ﻏﲑ ﺍﻟﻮﺻﻔﻴﺔ ﻭﺍﻟﺴﺒﺐ ﺍﻟﻮﺍﺣﺪ ﻻ ﻳﻜﻔﻲ ﰲ ﻣﻨﻊ ﺍﻟﺼﺮﻑ ﻗﺪﺭ ﻓﻴﻬﻤﺎ ﺍﻟﻌﺪﻝ ﺍﻟﺘﺤﻘﻴﻘﻲ؛ ﻷﻥﹼ ﺍﻟﻌﺪﻝ ﺍﻟﺘﺤﻘﻴﻘﻲ ﻣﺎ ﻭﺟﺪ ﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠـﻰ ﻭﺟـﻮﺩ ﺍﻷﺻـﻞ ﻏـﲑ ﻣﻨـﻊ ﺍﻟـﺼﺮﻑ، ﻭﻓﻴﻬﻤﺎ ﺃﻳﻀﺎﹰ ﻭﺟﺪ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﻷﺻﻞ ،ﻭﻫﻮ ﺃﻥﹼ ﻣﻌﻨﺎﳘﺎ ﻣﻜﺮﺭ ﺃﻱ :ﻣﻌﲎ ﻛﻞﹼ ﻭﺍﺣﺪ ﻣﻨـﻬﻤﺎ ﺛﻠﺜـﺔ ﺛﻠﺜـﺔ، ﻭﺗﻜﺮﺍﺭ ﺍﳌﻌﲎ ﻳﺪﻝﹼ ﻋﻠﻰ ﺗﻜﺮﺍﺭ ﺍﻟﻠﻔﻆ ﻭﻟﻴﺲ ﺍﻟﺘﻜﺮﺍﺭ ﻓﻴﻬﻤﺎ ﻓﻌﻠﻢ ﺃﻤﺎ ﻣﻌﺪﻭﻻﻥ ﻋﻦ ﻟﻔﻆ ﻣﻜﺮﺭ ﻫﻮ ﺛﻠﺜﺔ ﺛﻠﺜـﺔ، ﻓﺈﺫﺍ ﺗﻘﺮﺭ ﺍﻟﻌﺪﻝ ﺍﻟﺘﺤﻘﻴﻘﻲ ﺍﺟﺘﻤﻊ ﻣﻊ ﺍﻟﻮﺻﻒ ﻭﻫﻮ ﺛﻠﺜﻴﺔ ،ﻓﺈﻥ ﻗﻠﺖ :ﺍﻟﻮﺻﻒ ﺍﳌﻌﺘـﱪ ﰲ ﺳـﺒﺒﻴﺔ ﻣﻨـﻊ ﺍﻟـﺼﺮﻑ ﻫﻮ ﺍﻟﻮﺻﻒ ﺍﻷﺻﻠﻲ ﻻ ﺍﻟﻌﺎﺭﺿﻲ ،ﻭﺍﻟﻮﺻﻒ ﰲ ½ﺛﻠﺚ¼ ﻭ½ﻣﺜﻠﺚ¼ ﻋﺎﺭﺿﻲ؛ ﻷﻥﹼ ½ﺍﻟﺜﻼﺛﺔ¼ ﻭﺿﻊ ﳌﺮﺗﺒـﺔ ﻣﻌﻴﻨـﺔ ﻣﻦ ﻣﺮﺍﺗﺐ ﺍﻟﻌﺪﺩ ﻭﻫﻮ ﻣﺎ ﻓﻮﻕ ﺍﻹﺛﻨﲔ ﻭﲢﺖ ﺍﻷﺭﺑﻌﺔ ﻓﻼ ﻭﺻﻔﻴﺔ ﻓﻴﻬﻤﺎ ﻭﺿﻌﺎﹰ ،ﻗﻠﻨﺎ :ﺇﻥﹼ ﺍﻷﻣﺮ ﻛـﺬﻟﻚ ﺇﻻﹼ ﺃﻧـﻪ ﻟﹶﻤﺎ ﻋﺪﻝ ½ﺛﻠﺚ¼ ﻭ½ﻣﺜﻠﺚ¼ ﻋﻦ ½ﺛﻠﺜﺔ ﺛﻠﺜﺔ¼ ﺻﺎﺭ ﺫﻟﻚ ﺍﻟﻮﺻﻒ ﺃﺻﻠﻬﻤﺎ ﻋﻠـﻰ ﺃﻥﹼ ﺍﻟﻌـﺪﻝ ﻭﺿـﻊ ﺛـﺎﻥ ،ﻭﺧـﺮﻭﺝ ½ﺛﻠﺚ¼ ﻭ½ﻣﺜﻠﺚ¼ ﻋﻦ ½ﺛﻠﺜﺔ ﺛﻠﺜﺔ¼ ﻟﻴﺲ ﺇﻻﹼ ﻟﻠﻤﻮﺻﻮﻑ ﻓﺼﺎﺭ ﺫﻟﻚ ﺃﺻﻠﻴﺎ" ،ﻩ".
) (٢ﻗﻮﻟﻪ] :ﻭﺃﺧﺮ[ ﻣﺜﺎﻝ ﻻﺟﺘﻤﺎﻉ ﺍﻟﻌﺪﻝ ﻣﻊ ﺍﻟﻮﺻﻒ ،ﻭﺃﻳﻀﺎﹰ ﻣﺜﺎﻝ ﻟﻠﻌﺪﻝ ﺍﻟﺘﺤﻘﻴﻘـﻲ؛ ﻷﻧـﻪ ﲨـﻊ ½ﺃﺧـﺮﻯ¼ ﻭﻫـﻮ ﻣﺆﻧﺚ ½ﺁﺧﺮ¼ ،ﻭ½ﺁﺧﺮ¼ ﺍﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ ،ﻭﻛﺎﻥ ﻗﻴﺎﺱ ﺍﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ ﺃﻥ ﻳﺴﺘﻌﻤﻞ ﺑﺄﺣﺪ ﺍﻷﻣﻮﺭ ﺍﻟﺜﻼﺛﺔ :ﺑﺎﻹﺿـﺎﻓﺔ ﳓﻮ½ :ﺃﻓﻀﻞ ﺍﻟﻘﻮﻡ¼ ،ﺃﻭ ﺑﺎﻟﻼﻡ ﳓﻮ½ :ﺍﻷﻓﻀﻞ¼ ،ﺃﻭﺑِـ½ﻣِﻦ ¼ﳓﻮ½ :ﺃﻓﻀﻞ ﻣﻦ ﻋﻤﺮﻭ¼ ،ﻭﻟﻔﻆ ½ﺍﹸﺧﺮ¼ ﻳـﺴﺘﻌﻤﻞ ﺑﻐﲑ ﺃﺣﺪ ﺍﻷﻣﻮﺭ ﺍﻟﺜﻠﺜﺔ ،ﻓﻌﻠﻢ ﺃﻧﻪ ﻣﻌﺪﻭﻝ ﺇﻣﺎ ﻋﻤﺎ ﻳﺴﺘﻌﻤﻞ ﺑﺎﻟﻼﻡ ﺃﻱ :ﻋﻦ ½ﺍﻷﺧﺮ¼ ﻭﻭﺟﻬـﻪ ﺃﻥﹼ ﺍﺳـﺘﻌﻤﺎﻝ ﺍﺳـﻢ ﺍﻟﺘﻔــﻀﻴﻞ ﺑــﺎﻟﻼﻡ ﺃﺻــﻞ ﺑﺎﻟﻨــﺴﺒﺔ ﺇﱃ ﺍﻵﺧــﺮﻳﻦ؛ ﻷﻧــﻪ ﻳــﺴﺘﻌﻤﻞ ﻣﻄﺎﺑﻘـﺎﹰ ﻟﻠﻤﻮﺻــﻮﻑ ﻛﻤــﺎ ﻫــﻮ ﻗﺎﻋــﺪﺓ ﺍﻟــﺼﻔﺔ ﳌﻮﺻﻮﻓﻬﺎ ،ﻭﺇﻣﺎ ﻋﻤﺎ ﻳﺴﺘﻌﻤﻞ ﺑِـ½ﻣِﻦ ¼ﺃﻱ :ﻋﻦ ½ﺃﺧﺮ ﻣﻦ¼ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﺍﻷﺻـﻞ ﰲ ﺍﺳـﻢ ﺍﻟﺘﻔـﻀﻴﻞ ﻭﻫـﻮ ﺫﻛـﺮ ﺍﳌﻔﻀﻞ ﻋﻠﻴﻪ ﻭﻫﻮ ﻣﻮﺟﻮﺩ ﻓﻴﻪ ﺃﻱ :ﰲ ﺍﺳﺘﻌﻤﺎﻝ ﺍﺳﻢ ﺍﻟﺘﻔـﻀﻴﻞ ﺑــ½ﻣـﻦ¼ ،ﻓـﺈﻥ ﻗﻠـﺖ :ﺍﻟﻌـﺪﻝ ﻛﻤـﺎ ﻳﻜـﻮﻥ ﰲ ½ﺍﹸﺧﺮ¼ ﻛﺬﻟﻚ ﰲ ﺳﺎﺋﺮ ﺍﳉﻤﻮﻉ ﺍﳌﺆﻧﺜـﺔ ﻣﺜـﻞ ½ﻧـﺼﺮ¼ ﻭ½ﺿـﺮﺏ¼ ﲨـﻊ ½ﻧـﺼﺮﻯ¼ ﻭ½ﺿـﺮﺑﻰ¼ ،ﻓﻤـﺎ ﺍﻟﻮﺟـﻪ ﻟﺘﺨﺼﻴﺺ ½ﺍﹸﺧﺮ¼ ﺑﺎﻟﺒﻴﺎﻥ؟ ﻗﻠﻨﺎ :ﺳﻠﹼﻤﻨﺎ ﺃﻥﹼ ﺍﻟﻌﺪﻝ ﺛﺎﺑﺖ ﰲ ﺍﻟﻜﻞﹼ ﻟﻜـﻦ ﲣـﺼﻴﺺ ½ﺍﹸﺧـﺮ¼ ﻟـﺪﻓﻊ ﻭﻫـﻢ ﻭﻫـﻮ ﺃﻥﹼ ﻣﻌﲎ ﺍﻟﺘﻔﻀﻴﻞ ﺯﺍﻝ ﻋﻨﻪ؛ ﻷﻧﻪ ﻳﺴﺘﻌﻤﻞ ﰲ ﻣﻌﲎ ﻏﲑ ،ﻭﳍﺬﺍ ﻻ ﻳﺸﺘﺮﻁ ﺃﻳـﻀﺎﹰ ﻓﻴـﻪ ﺧـﻮﺍﺹ ﺍﺳـﻢ ﺍﻟﺘﻔـﻀﻴﻞ ﻭﻫـﻮ ﺍﻻﺳﺘﻌﻤﺎﻝ ﺑﺎﻟﻼﻡ ﺃﻭ ﺑِـ½ﻣﻦ¼ ،ﻭﺃﻣﺎ ﺻﻴﻎ ﺃﺧﺮﻯ ﻓﺒﺎﻗﻴﺔ ﻋﻠﻰ ﻣﻌﲎ ﺍﻟﺘﻔﻀﻴﻞ ﻓﻼ ﺷـﺒﻬﺔ ﻓﻴﻬـﺎ ،ﻓـﺈﻥ ﻗﻠـﺖ½ :ﺃﺧـﺮ¼ ﲨﻊ ﻭ½ﺃﺧﺮ ﻣﻦ¼ ﻣﻔﺮﺩ ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﳉﻤﻊ ﻣﻌﺪﻭﻻﹰ ﻋﻦ ﺍﳌﻔـﺮﺩ ،ﻗﻠﻨـﺎ½ :ﺃﺧـﺮ ﻣـﻦ¼ ﲟﻌـﲎ ﺍﳉﻤﺎﻋـﺔ ﺩﻭﻥ ﺍﳌﻔﺮﺩ ﻛـ½ﺃﻓﻀﻞ¼ ﰲ ﻗﻮﻟﻨﺎ½ :ﻋﻠﻤﺎﺋﻨﺎ ﺃﻓﻀﻞ ﻣﻦ ﻋﻠﻤﺎﺋﻬﻢ¼" ،ﻩ" ﻭﻏﲑﻩ.
) (٣ﻗﻮﻟﻪ] :ﻭﲨﻊ[ ﻓﺈﻧﻪ ﻣﻌﺪﻭﻝ ﻋﻦ ½ﺟﻤﻊ¼ ﺃﻭ ﻋـﻦ ½ﺟﻤـﺎﻋﻰ¼ ﺃﻭ ﻋـﻦ ½ﺟﻤﻌـﺎﻭﺍﺕ¼؛ ﻷـﺎ ﲨـﻮﻉ ½ﲨﻌـﺎﺀ¼
i
ﻭﺍﳉﻤﻌﺎﺀ ﺇﻥ ﻛﺎﻥ ﺻﻔﺔ ﳚﻤﻊ ﻋﻠﻰ ½ﻓﹸﻌﻞ¼ ﻛـ½ﺣﻤـﺮ¼ ﲨـﻊ ﲪـﺮﺍﺀ ،ﻭﺇﻥ ﻛـﺎﻥ ﺍﲰـﺎﹰ ﳏـﻀﺎﹰ ﳚﻤـﻊ ﻋﻠـﻰ
j
Å
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kﺎ ﺍﻟﻮﺻﻒ ﻓﻼ ﳚﺘﻤﻊ ﻣﻊ ﺍﻟﻌﻠﻤﻴﺔ ﺃﺻﻼﹰ .ﻭﺷﺮﻃﻪ ﺃﻥ ﻳﻜﻮﻥ ﻭﺻﻔﺎﹰ ﰲl ﺃﻣ )(٢
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ﺃﺻﻞ ﺍﻟﻮﺿﻊ ﻓـ½ﺃﺳﻮﺩ¼ ﻭ½ﺃﺭﻗﻢ¼ ﻏﲑ ﻣﻨﺼﺮﻑ ﻭﺇﻥ ﺻﺎﺭﺍ ﺍﲰﲔ ﻟﻠﺤﻴﺔ )(٣
½ﻓﹶﻌﺎﻟﹶﻰ¼ ﺃﻭ ½ﻓﻌﻼﻭﺍﺕ¼ ﻛـ½ﺻﺤﺎﺭﻯ¼ ﺃﻭ ½ﺻﺤﺮﺍﻭﺍﺕ¼ ﲨﻊ ﺻﺤﺮﺍﺀ ،ﻭﻟﹶﻤﺎ ﺟﺎﺀ ﻋﻠﻰ ½ﻓﹸﻌﻞ¼ ﺛﺒﺖ ﺃﻧﻪ ﻣﻌﺪﻭﻝ ﻋﻦ ﺃﺣﺪ ﻣﺎ ﺫﻛﺮ ،ﻓﺈﻥ ﻗﻠﺖ :ﻫﺬﺍ ﻣﻨﻘﻮﺽ ﺑﻨﺤﻮ ½ﺃﻗﻮﺱ¼ ﻭ½ﺃﻧﻴﺐ¼؛ ﻷﻤﺎ ﺃﺟﻮﻓﺎﻥ ،ﻭﺍﻟﻘﺎﻋﺪﺓ ﰲ ﺍﻷﺟﻮﻑ ﻭﺍﻭﻳﺎ ﻛﺎﻥ ﺃﻭ ﻳﺎﺋﻴﺎ ﺃﻥ ﳚﻤﻊ ﻋﻠﻰ ½ﺃﹶﻓﹾﻌﺎﻝ¼ ﻭﳘﺎ ﻋﻠﻰ ½ﺃﹶﻓﹾﻌﻞ¼ ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﳛﻤﻼ ﻋﻠﻰ ﺍﻟﻌﺪﻝ ،ﻗﻠﻨـﺎ :ﺇﻥﹼ ﺃﻭﺯﺍﻥ ﺍﻟﻌـﺪﻝ ﳏﺼﻮﺭﺓ ﻣﺸﻬﻮﺭﺓ ﻭﳘﺎ ﻟﻴﺴﺎ ﻋﻠﻰ ﺷﺊ ﻣﻨﻬﺎ ﻓﻴﺤﻤﻼﻥ ﻋﻠﻰ ﺍﻟﺸﺬﻭﺫ ﺩﻭﻥ ﺍﻟﻌﺪﻝ" ،ﻩ" ﻭﻏﲑﻩ.
) (١ﻗﻮﻟﻪ] :ﺃﻣﺎ ﺍﻟﻮﺻﻒ[ ﻫﻮ ﰲ ﺍﻟﻠﻐﺔ½ :ﺳﺘﻮﺩﻥ ﺷﺊ¼ ،ﻭﰲ ﺍﻻﺻﻄﻼﺡ ﻳﻄﻠﻖ ﻋﻠﻰ ﻣﻌﻨـﻴﲔ ﺃﺣـﺪﳘﺎ :ﻛﻮﻧـﻪ ﺗﺎﺑﻌـﺎﹰ ﻳﺪﻝﹼ ﻋﻠﻰ ﻣﻌﲎ ﰲ ﻣﺘﺒﻮﻋﻪ ،ﻭﺍﻟﺜﺎﻧِﻲ :ﻛﻮﻧﻪ ﺩﺍﻻ ﻋﻠﻰ ﺫﺍﺕ ﻣﺒﻬﻤﺔ ﻣﺄﺧﻮﺫﺓ ﻣﻊ ﺑﻌﺾ ﺻـﻔﺎﺗِﻬﺎ ،ﻓﻘـﻮﻟﹸﻬﻢ½ :ﻛـﻮﻥ ﺍﻻﺳﻢ ﺩﺍﻻ ¼ﺟﻨﺲ ﻳﺸﺘﻤﻞ ﳉﻤﻴﻊ ﺍﻷﲰﺎﺀ ،ﻭﺑﻘﻮﻟِﻬﻢ½ :ﻋﻠﻰ ﺫﺍﺕ¼ ﺧـﺮﺝ ﻣـﺎ ﻳـﺪﻝﹼ ﻋﻠـﻰ ﺍﳌﻌـﺎﻧِﻲ ﺍﳌـﺼﺎﺩﺭ، ﻭﺑﻘﻮﳍﻢ½ :ﻣﺒﻬﻤﺔ¼ ﺧﺮﺝ ﻣﺎ ﻳﺪﻝﹼ ﻋﻠﻰ ﺫﺍﺕ ﻣﻌﻴﻨﺔ ﻛـ½ﺯﻳﺪ¼ ،ﻭﺑﻘﻮﻟِﻬﻢ½ :ﻣﺄﺧﻮﺫﺓ ﻣﻊ ﺑﻌﺾ ﺻﻔﺎﺗِﻬﺎ¼ ﺧﺮﺝ ﻣـﺎ ﻻ ﻳﺪﻝﹼ ﻋﻠﻰ ﺫﺍﺕ ﻣﻊ ﺑﻌﺾ ﺻﻔﺎﺗِﻬﺎ ﺑﻞ ﻳﺪﻝﹼ ﻋﻠﻰ ﺍﻟﺬﺍﺕ ﻓﻘﻂ ﻛــ½ﺍﻟﺮﺟـﻞ¼ ،ﻓﺒﻘـﻲ ﻋﻠـﻰ ﻫـﺬﺍ ﻣـﺎ ﻳـﺪﻝﹼ ﻋﻠـﻰ ﺍﻟﺬﺍﺕ ﻣﻊ ﺍﻟﻮﺻﻒ ،ﻭﻗﻮﻟﻪ½ :ﻓﻼ ﳚﺘﻤﻊ ﻣﻊ ﺍﻟﻌﻠﻤﻴﺔ ﺃﺻﻼﹰ¼ ﺃﻱ :ﻭﺿﻌﻴﺎ ﻛﺎﻥ ﺃﻭ ﻋﺎﺭﺿﻴﺎ ،ﻟﻜﻮﻧِﻬﻤﺎ ﻣﺘـﻀﺎﺩﻳﻦ؛ ﻷﻥﹼ ﺍﻟﻮﺻﻒ ﻳﻘﺘﻀﻲ ﺍﻟﻌﻤﻮﻡ ﻭﺍﻟﻌﻠﻤﻴﺔ ﺗﻘﺘﻀﻲ ﺍﳋﺼﻮﺹ" ،ﻱ" ﻭﻏﲑﻩ.
) (٢ﻗﻮﻟﻪ] :ﻭﺷﺮﻃﻪ[ ﺃﻱ :ﺷﺮﻁ ﺗﺄﺛﲑ ﺍﻟﻮﺻﻒ ﰲ ﻣﻨﻊ ﺍﻟﺼﺮﻑ ،ﻭﺍﻟﺸﺮﻁ ﰲ ﺍﻟﻠﻐﺔ :ﺍﻟﻌﻼﻣـﺔ ،ﻭﰲ ﺍﻻﺻـﻄﻼﺡ :ﻣـﺎ ﻳﺘﻮﻗﹼﻒ ﻋﻠﻴﻪ ﺍﻟﺸﺊ ﻭﻻ ﻳﻜﻮﻥ ﻣﻨﻪ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﺍﻟﻮﺻﻒ ﻋﻠﻰ ﻧﻮﻋﲔ :ﻭﺿﻌﻲ ﻭﻫﻮ ﻣﺎ ﻭﺿﻊ ﻟﺬﺍﺕ ﻣﺒﻬﻤـﺔ ﺳـﻮﺍﺀ ﺑﻘﻲ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻮﺻﻒ ﻛـ½ﺿﺎﺭﺏ¼ ﻭ½ﻣﻀﺮﻭﺏ¼ ﺃﻭ ﻟﹶﻢ ﻳﺒﻖ ﻋﻠﻴﻪ ﻛـ½ﺃﲪﺮ¼ ﻋﻠﻤﺎﹰ ﻭ½ﺃﺳﻮﺩ¼ ﻭ½ﺃﺭﻗﻢ¼ ﻋﻠﻤـﲔ ﻟﻠﺤﻴﺔ ،ﻭﻋﺎﺭﺿﻲ ﻭﻫﻮ ﻣﺎ ﻭﺿﻊ ﻟﺬﺍﺕ ﻣﻌﻴﻨﺔ ﺛﹸﻢ ﺻﺎﺭ ﻟﺬﺍﺕ ﻣﺒﻬﻤﺔ ﻛـ½ﺃﺭﺑﻊ¼ ﰲ ½ﻣﺮﺭﺕ ﺑﻨﺴﻮﺓ ﺃﺭﺑﻊ¼ ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﻓﺎﳌﻌﺘﱪ ﰲ ﺳﺒﺒﻴﺔ ﻣﻨﻊ ﺍﻟﺼﺮﻑ ﻫﻮ ﺍﻟﻮﺻﻒ ﺍﻷﺻﻠﻲ ﻻ ﺍﻟﻌﺎﺭﺿﻲ ،ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺸﺘﺮﻁ ﺃﻳﻀﺎﹰ ﺑﺄﻥ ﻻ ﻳﻜﻮﻥ ﻭﺿﻌﺎﹰ ﰲ ﺍﻟﻌﻠﻢ ﻋﻨﺪ ﺳﻴﺒﻮﻳﻪ ﻭﺃﻥ ﻳﻜﻮﻥ ﺯﺍﺋﻼﹰ ﺑﺎﻟﻌﻠﻤﻴﺔ ﻋﻨﺪ ﺍﻷﺧﻔﺶ" ،ﻱ".
) (٣ﻗﻮﻟﻪ] :ﻓﺄﺳﻮﺩ ...ﺇﱁ[ ﺃﻱ :ﻛﻞﹼ ﻭﺍﺣـﺪ ﻣﻨـﻬﻤﺎ ﻏـﲑ ﻣﻨـﺼﺮﻑ ﻭﺇﻥ ﺻـﺎﺭﺍ ﺍﲰـﲔ ﻟﻠﺤﻴـﺔ ،ﺍﻷﻭﻝ ﻟﻠﺤﻴـﺔ
i
ﺍﻷﺳﻮﺩ ﺃﻱ :ﺍﻟﹼﺘِﻲ ﻓﻴﻬﺎ ﺍﻟﺴﻮﺍﺩ ،ﻭﺍﻟﺜﺎﱐ ﻟﻠﺤﻴﺔ ﺍﻟﹼﺘِﻲ ﻓﻴﻬﺎ ﺍﻟﺴﻮﺍﺩ ﻭﺍﻟﺒﻴﺎﺽ ،ﻓﺈﻥ ﻗﻠـﺖ :ﻛﻴـﻒ ﻳـﺼﺢ ﻛـﻮﻥ ½ﺃﺳﻮﺩ¼ ﻏﲑ ﻣﻨﺼﺮﻑ ﻭﻟﻴﺲ ﻓﻴﻪ ﺳﺒﺐ ﺳﻮﻯ ﺍﻟﻮﺻﻒ ﺍﻷﺻﻠﻲ ،ﻷﻥﹼ ﻭﺯﻥ ﺍﻟﻔﻌﻞ ﻣﺸﺮﻭﻁ ﺑﻌﺪﻡ ﻗﺒﻮﻟﻪ ﺍﻟﺘﺎﺀ ﻭ½ﺃﺳﻮﺩ¼ ﻗﺎﺑﻞ ﻟﹶﻬﺎ ﺣﻴﺚ ﻳﻘﺎﻝ ﻟﻠﺤﻴﺔ ﺍﻷﻧﺜﻰ½ :ﺃﺳﻮﺩﺓ¼ ،ﻗﻠﻨﺎ :ﺍﳌﺮﺍﺩ ﺑﻌـﺪﻡ ﻗﺒﻮﻟـﻪ ﺍﻟﺘـﺎﺀ ﺃﻥ ﻻ ﻳﻘﺒـﻞ ﺍﻟﺘـﺎﺀَ ﺍﻟﻼﺣﻘﺔﹶ ﻗﻴﺎﺳﺎﹰ ﻭﰲ ½ﺃﺳﻮﺩ¼ ﺗﻠﺤﻖ ﺍﻟﺘﺎﺀ ﻋﻠﻰ ﺧﻼﻑ ﺍﻟﻘﻴـﺎﺱ؛ ﺇﺫ ﺍﻟﻘﻴـﺎﺱ ﺃﻥ ﻳﻘـﺎﻝ ﰲ ﻣﺆﻧﺜـﻪ½ :ﺳـﻮﺩﺍﺀ¼، ﻭﺇﻧﻤﺎ ﺍﻟﺘﺎﺀ ﻣﻠﺤﻘﺔ ﺑﺴﺒﺐ ﻏﻠﺒﺔ ﺍﻻﲰﻴﺔ ﺍﻟﻌﺎﺭﺿﻴﺔ ﻓﻼ ﻋﱪﺓ ﻟﻘﺒﻮﻟﻪ ﺍﻟﺘﺎﺀ؛ ﻷﻧﻪ ﻻ ﻳﻀﺮﻩ ﺍﻟﻐﻠﺒﺔ ﺍﻟﻌﺎﺭﺿﻴﺔ ،ﻓﺈﻥ
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kﺻﺎﻟﺘﻬﻤﺎ ﰲ ﺍﻟﻮﺻﻔﻴﺔ ،ﻭ½ﺃﺭﺑﻊ¼ ﰲ ½ﻣﺮﺭﺕ ﺑﻨﺴﻮﺓ ﺃﺭﺑﻊ¼ ﻣﻨﺼﺮﻑ ﻣﻊ ﺃﻧﻪl ﻷ ﺻﻔﺔ ﻭﻭﺯﻥ ﺍﻟﻔﻌﻞ ﻟﻌﺪﻡ ﺍﻷﺻﺎﻟﺔ ﰲ ﺍﻟﻮﺻﻔﻴﺔ ،ﺃﻣﺎ ﺍﻟﺘﺄﻧﻴﺚ ﺑﺎﻟﺘﺎﺀ ﻓﺸﺮﻃﻪ )(١
)(٢
ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻤﺎﹰ ﻛـ½ﻃﻠﺤﺔ¼....................................،
ﻗﻠﺖ :ﻟﻮ ﺃﻥﹼ ﻏﻠﺒﺔ ﺍﻻﲰﻴﺔ ﻻ ﻳﻀﺮ ﺍﻟﻮﺻﻒ ﻓﻠِﻢ ﺿﻌﻒ ﻣﻨﻊ ﺻﺮﻑ ½ﺃﻓﻌﻰ¼ ﻋﻠﻤﺎﹰ ﻟﻠﺤﻴـﺔ ﻭ½ﺃﺟـﺪﻝ¼ ﻋﻠﻤـﹰﺎ ﻟﻠﺼﻘﺮ ﻭ½ﺃﺧﻴﻞ¼ ﻟﻠﻄﺎﺋﺮ ،ﻗﻠﻨﺎ :ﻏﻠﺒﺔ ﺍﻻﲰﻴﺔ ﻋﻠﻰ ﻧﻮﻋﲔ :ﻣﻀﺮﺓ ﻭﻏﲑ ﻣﻀﺮﺓ ،ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻮﺻﻒ ﻣﺸﻬﻮﺭﺍﹰ ﻭﻇﺎﻫﺮﺍﹰ ﻗﺒﻞ ﺍﻟﻌﻠﻤﻴﺔ ﻓﻐﻠﺒﺔ ﺍﻻﲰﻴﺔ ﻻ ﻳـﻀﺮ ﺫﻟـﻚ ﺍﻟﻮﺻـﻒ ﻛﻤـﺎ ﻓِـﻲ ½ﺃﺳـﻮﺩ¼ ﻭ½ﺃﺭﻗـﻢ¼ ،ﻭﺇﻥ ﻛـﺎﻥ ﻏـﲑ ﻣﺸﻬﻮﺭ ﻭﻇﺎﻫﺮ ﻗﺒﻠﻬﺎ ﻓﻐﻠﺒﺔ ﺍﻻﲰﻴﺔ ﻳﻀﺮ ﺫﻟﻚ ﺍﻟﻮﺻﻒ ﻛﻤﺎ ﻓِﻲ ½ﺃﻓﻌﻰ¼ ﻭ½ﺃﺟﺪﻝ¼ ﻭ½ﺃﺧﻴﻞ¼؛ ﻷﻧﻪ ﺗـﻮﻫﻢ ﻓﻴﻬﺎ ﺃﻥ ﻳﻜﻮﻥ ½ﺃﻓﻌﻰ¼ ﻣﺸﺘﻘﺎ ﻣﻦ ﺍﻟﻔﻌﻮﺓ ﻭﻫﻮ ﺍﳋﺒﺚ ﻓﻴﻜﻮﻥ ½ﺃﻓﻌﻰ¼ ﲟﻌﲎ ﺍﳋﺒﻴـﺚ ،ﻭﺳـﻤﻲ ﺑـﻪ ﺍﳊﻴـﺔ ﳋﺒﺎﺛﺘﻬﺎ ،ﻭﺃﻥ ﻳﻜﻮﻥ ½ﺃﺟﺪﻝ¼ ﻣﻦ ﺍﳉﺪﻝ ﻭﻫﻮ ﺍﻟﻘﻮﺓ ﻓﻴﻜـﻮﻥ ½ﺃﺟـﺪﻝ¼ ﲟﻌـﲎ ﺍﻟﻘـﻮﻱ ﺳـﻤﻲ ﺑـﻪ ﺍﻟـﺼﻘﺮ ﻟﻘﻮﺗﻪ ،ﻭﺃﻥ ﻳﻜﻮﻥ ½ﺃﺧﻴﻞ¼ ﻣﻦ ﺍﳋﻴﻼﻥ ﲨﻊ ﺧﺎﻝ ﻭﻫﻮ ﻣﺎ ﻳﻜﻮﻥ ﻋﻠﻰ ﺍﳉـﺴﻢ ﻣـﻦ ﺍﻟﻨﻘـﻮﻁ ﻭﺍﻟﻨﻘـﻮﺵ، ﻓﻴﻜﻮﻥ ½ﺃﺧﻴﻞ¼ ﲟﻌﲎ ﺫﻱ ﺧﻴﻼﻥ ،ﻭﺳـﻤﻲ ﺑـﻪ ﺍﻟﻄـﺎﺋﺮ ﺍﻟﹼـﺬﻱ ﺳـﻤﻲ ﺑـﻪ؛ ﻷﻧـﻪ ﺫﻭﺧـﻴﻼﻥ ﺃﻱ :ﺫﻭﻧﻘـﻮﻁ ﻭﻭﻧﻘﻮﺵ ،ﻭﺇﻧﻤﺎ ﺿﻌﻒ ﻣﻨﻊ ﺻﺮﻑ ﻫﺬﻩ ﺍﻷﲰﺎﺀ؛ ﻷﻧﻪ ﻻ ﻗﻄﻊ ﺑﻜﻮﻧِﻬﺎ ﺃﻭﺻﺎﻓﺎﹰ ﰲ ﺍﻷﺻـﻞ ،ﻭﺇﻧﻤـﺎ ﺭﺟـﺢ ﺍﻻﻧﺼﺮﺍﻑ ﻓﻴﻬﺎ ﻋﻠﻰ ﻋﺪﻡ ﺍﻻﻧﺼﺮﺍﻑ ﻣﻊ ﺃﻧﻪ ﻻ ﻗﻄﻊ ﺑﻜﻮﻧِﻬﺎ ﻏﲑ ﺃﻭﺻﺎﻑ ﺃﻳﻀﺎﹰ؛ ﻷﻥﹼ ﺍﻻﻧﺼﺮﺍﻑ ﺃﺻﻞ ﰲ ﺍﻷﲰﺎﺀ" ،ﻍ" ﻭﻏﲑﻩ.
) (١ﻗﻮﻟﻪ] :ﻟﻌﺪﻡ ﺍﻷﺻﺎﻟﺔ ...ﺇﱁ[ ﻷﻧﻪ ﻭﺿﻊ ﳌﺮﺗﺒﺔ ﻣﻌﻴﻨﺔ ﻣﻦ ﻣﺮﺍﺗﺐ ﺍﻟﻌﺪﺩ ،ﻭﻫﻮ ﻣﺎ ﻓﻮﻕ ﺍﻟﺜﻼﺛﺔ ﻭﻣـﺎ ﺩﻭﻥ
ﺍﳋﻤﺴﺔ ﻓﻼ ﻭﺻﻔﻴﺔ ﰲ ﺍﻟﻮﺿﻊ ﻟﻜﻨﻪ ﻟﹶﻤﺎ ﺟﺮﻯ ﻋﻠﻰ ﺍﻟﻨﺴﻮﺓ ﺻﺎﺭ ﺍﺳﻢ ﻧﺴﻮﺓ ﻣﻮﺻﻮﻓﺎﹰ ﺑﺼﻔﺔ ﺍﻷﺭﺑﻌﻴﺔ ،ﻓﻼ ﻳﻌﺘﱪ ﻫﺬﺍ ﺍﻟﻮﺻﻒ ﰲ ﺳﺒﺒﻴﺔ ﻣﻨﻊ ﺍﻟﺼﺮﻑ؛ ﻷﻥﹼ ﺍﻟﻮﺻﻒ ﻟﻸﺭﺑﻊ ﺣﺼﻞ ﻭﻧﺸﺄ ﰲ ﺿﻤﻦ ﻫﺬﺍ ﺍﻟﺘﺮﻛﻴﺐ ﻓـﺈﺫﺍ ﻗﻄﻊ ﻋﻦ ﻫﺬﺍ ﺍﻟﺘﺮﻛﻴﺐ ﻳﻌﻮﺩ ﺇﱃ ﺍﳌﻌﲎ ﺍﻟﻮﺿﻌﻲ ﻭﻫﻮ ﺍﳌﺮﺗﺒﺔ ﺍﳌﻌﻴﻨﺔ ﻣﻦ ﻣﺮﺍﺗﺐ ﺍﻟﻌﺪﺩ ،ﻓﺈﻥ ﻗﻠﺖ :ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺻﺮﻑ ½ﺃﺭﺑﻊ¼ ﻟﻜﻮﻧﻪ ﻗﺎﺑﻼﹰ ﻟﻠﺘﺎﺀ ﻻ ﻟﻌﺪﻡ ﻛﻮﻥ ﺍﻟﻮﺻﻒ ﺃﺻﻠﻴﺎ ،ﻗﻠﻨﺎ :ﺍﳌﺮﺍﺩ ﺑﺎﻟﺘﺎﺀ ﺍﻟﺘﺎﺀ ﺍﻟﻼﺣﻘـﺔ ﻗﻴﺎﺳﺎﹰ ﻭﰲ ½ﺍﻷﺭﺑﻊ¼ ﺗﻠﺤـﻖ ﺍﻟﺘـﺎﺀ ﻋﻠـﻰ ﺧـﻼﻑ ﺍﻟﻘﻴـﺎﺱ؛ ﺇﺫ ﺍﻟﻘﻴـﺎﺱ ﺃﻥ ﺗﻠﺤـﻖ ﻟﻠﻤﺆﻧـﺚ ﻻ ﻟﻠﻤـﺬﻛﹼﺮ ﻭﰲ ½ﺍﻷﺭﺑﻌﺔ¼ ﺍﻟﺘﺎﺀ ﻋﻼﻣﺔ ﺍﳌﺬﻛﹼﺮ ﻛﻤﺎ ﻳﻘﺎﻝ½ :ﺃﺭﺑﻌﺔ ﺭﺟﺎﻝ¼ ،ﻓﺒﻬﺬﻩ ﺍﻟﺘﺎﺀ ﻻ ﻳﺒﻄﻞ ﺍﻟﻮﺯﻥ ،ﻓﺎﻧﺼﺮﺍﻑ ½ﺃﺭﺑـﻊ¼ ﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﻟﻜﻮﻥ ﺍﻟﻮﺻﻒ ﻋﺎﺭﺿﻴﺎ" ،ﻩ".
) (٢ﻗﻮﻟﻪ] :ﺃﻣﺎ ﺍﻟﺘﺄﻧﻴﺚ ...ﺇﱁ[ ﺃﻱ :ﺍﻟﺘﺄﻧﻴﺚ ﺍﻟﻔﻈﻲ ﺍﳊﺎﺻﻞ ﺑﺎﻟﺘﺎﺀ ،ﻓﺸﺮﻃﻪ ﰲ ﻣﻨﻊ ﺍﻟﺼﺮﻑ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻤﺎﹰ ،ﻭﺇﻧﻤﺎ
i
ﺍﺷﺘﺮﻃﺖ ﺍﻟﻌﻠﻤﻴﺔ ﰲ ﺍﻟﺘﺄﻧﻴﺚ ﺑﺎﻟﺘﺎﺀ ﻟﻴﺼﲑ ﺍﻟﺘﺄﻧﻴﺚ ﻻﺯﻣﺎﹰ ﺑﺴﺒﺐ ﺍﻟﻌﻠﻤﻴﺔ؛ ﻷﻧﻪ ﻟﻮ ﻟﹶﻢ ﻳﻜﻦ ﻋﻠﻤﺎﹰ ﻟﻜﺎﻥ ﺍﻟﺘﺄﻧﻴﺚ ﰲ ﻣﻌﺮﺽ ﺍﻟﺰﻭﺍﻝ ،ﻓﻴﻜﻮﻥ ﻣﻌﺪﻭﻣﺎﹰ ﻣﻦ ﻭﺟﻪ ﻓﻼ ﻳﺆﺛﹼﺮ ﰲ ﻣﻨﻊ ﺍﻟﺼﺮﻑ؛ ﻷﻧﻪ ﻻ ﺑﺪ ﻣﻦ ﺩﻟﻴﻞ ﻗﻮﻱ ﳌﻨﻊ ﺍﻻﺳﻢ ﻋـﻦ
j
Å
٣٧
kﻭﻛﺬﻟﻚ ﺍﳌﻌﻨﻮﻱ ،ﰒ ﺍﳌﻌﻨﻮﻱ ﺇﻥ ﻛﺎﻥ ﺛﻼﺛﻴﺎﹰ ﺳﺎﻛﻦ ﺍﻷﻭﺳﻂ ﻏﲑl )(٢
)(١
ﺃﻋﺠﻤﻲ ﳚﻮﺯ ﺻﺮﻓﻪ ﻭﺗﺮﻛﻪ ﻷﺟﻞ ﺍﳋﻔﹼﺔ ﻭﻭﺟﻮﺩ ﺍﻟﺴﺒﺒﲔ ﻛـ½ﻫﻨﺪ¼ ،ﻭﺇﻻﹼ )(٣
ﳚﺐ ﻣﻨﻌﻪ ،ﻛـ½ﺯﻳﻨﺐ¼ ﻭ½ﺳﻘﺮ¼ ﻭ½ﻣﺎﻩ¼ ﻭ½ﺟﻮﺭ¼ ،ﻭﺍﻟﺘﺄﻧﻴﺚ ﺑﺎﻷﻟﻒ )(٤
ﺃﺻﻠﻪ ﻭﻫﻮ ﺍﻻﻧﺼﺮﺍﻑ ﻭﺍﻟﺪﻟﻴﻞ ﺍﻟﻘﻮﻱ ﻫﻮ ﺍﻟﺘﺄﻧﻴﺚ ﻣﻦ ﻛﻞﹼ ﻭﺟﻪ ،ﻭﺍﻟﻌﻠﻤﻴﺔ ﺗﻮﺟﺐ ﻟﺰﻭﻡ ﺍﻟﺘﺄﻧﻴﺚ؛ ﻷﻧﻪ ﻭﺿﻊ ﺛﺎﻥ ﻣﺎﻧﻊ ﻋﻦ ﺍﻟﺘﻐﻴﺮ ،ﻭﻟﺬﺍ ﺻﺮﻑ ½ﻗﺎﺋﻤﺔ¼ ﰲ ﻣﺜﻞ ½ﻣﺮﺭﺕ ﺑﺎﻣﺮﺃﺓ ﻗﺎﺋﻤﺔ¼ ﻣﻊ ﲢﻘﹼﻖ ﺍﻟﻮﺻﻒ ﻭﺍﻟﺘﺄﻧﻴﺚ ﻟﻌﺪﻡ ﺍﻟﻌﻠﻤﻴﺔ، ﻭﺇﻧﻤﺎ ﻗﻴﺪ ﺑﻘﻮﻟﻪ½ :ﺑﺎﻟﺘﺎﺀ¼ ﺍﺣﺘﺮﺍﺯﺍﹰ ﻋﻦ ﺍﻟﺘﺄﻧﻴﺚ ﺑﺎﻷﻟﻒ ﺍﳌﻤﺪﻭﺩﺓ ﻭﺍﳌﻘﺼﻮﺭﺓ ﻛـ½ﲪﺮﺍﺀ¼ ﻭ½ﺣﺒﻠﻰ¼ ﻓﺈﻥﹼ ﺍﻟﻌﻠﻤﻴﺔ ﻻ ﺗﺸﺘﺮﻁ ﰲ ﺍﻟﺘﺄﻧﻴﺚ ﺑِﻬﻤﺎ؛ ﻷﻥﹼ ﺍﻟﺘﺄﻧﻴﺚ ﺑﺎﻷﻟﻒ ﻻﺯﻡ ﺑﺪﻭﻥ ﺍﻟﻌﻠﻤﻴﺔ" ،ﻩ" ﻣﻠﺨﺼﺎﹰ.
) (١ﻗﻮﻟﻪ] :ﻭﻛﺬﻟﻚ ﺍﳌﻌﻨﻮﻱ [ﺃﻱ :ﻛﺎﻟﺘﺄﻧﻴﺚ ﺑﺎﻟﺘﺎﺀ ﺍﻟﺘﺄﻧﻴﺚ ﺍﳌﻌﻨﻮﻱ ﰲ ﺍﺷـﺘﺮﺍﻁ ﺍﻟﻌﻠﻤﻴـﺔ ﻟـﺴﺒﺒﻴﺔ ﻣﻨـﻊ ﺍﻟـﺼﺮﻑ؛ ﻷﻥﹼ ﺍﻟﺘﺄﻧﻴﺚ ﺑﺎﻟﺘﺎﺀ ﻟﻔﻈﺎﹰ ﻟﹶﻤﺎ ﺍﺷﺘﺮﻁ ﻟﹶﻬﺎ ﺍﻟﻌﻠﻤﻴﺔ ﻓﻠﻠﻤﻌﻨﻮﻱ ﺍﺷﺘﺮﺍﻃﻬﺎ ﺑﺎﻟﻄﺮﻳﻖ ﺍﻷﻭﱃ؛ ﻷﻧﻪ ﺃﻣـﺮ ﺑـﺎﻃﻨِﻲ ﻛـﺎﻥ ﰲ ﻏﺎﻳﺔ ﺍﻟﺰﻭﺍﻝ ،ﻭﻟﺬﺍ ﺻﺮﻑ ½ﺟﺮﻳﺢ¼ ﰲ ﻣﺜﻞ ½ﻣﺮﺭﺕ ﺑﺎﻣﺮﺃﺓ ﺟﺮﻳﺢ¼ ﻣﻊ ﲢﻘﹼﻖ ﺍﻟﻮﺻﻔﻴﺔ ﻭﺍﻟﺘﺄﻧﻴﺚ ﻟﻌﺪﻡ ﺍﻟﻌﻠﻤﻴـﺔ، ﻭﻛﺬﺍ ﺻﺮﻑ ½ﺃﺭﻧﺐ¼ ﻣﻊ ﲢﻘﹼﻖ ﻭﺯﻥ ﺍﻟﻔﻌﻞ ﻭﺍﻟﺘﺄﻧﻴﺚ ﻟﻌﺪﻡ ﺍﻟﻌﻠﻤﻴﺔ ،ﺛﹸﻢ ﺗـﺎﺀ ﺍﻟﺘﺄﻧﻴـﺚ ﻫـﻲ ﺯﺍﺋـﺪﺓ ﻻﺣﻘـﺔ ﺁﺧـﺮ ﺍﻻﺳﻢ ﺗﺼﲑ ﻫﺎﺀ ﺣﺎﻟﺔ ﺍﻟﻮﻗﻒ ،ﻭﺍﻟﺘﺄﻧﻴﺚ ﺍﳌﻌﻨﻮﻱ ﻣﺎ ﻛﺎﻥ ﲰﺎﻋﺎﹰ ﺇﻣﺎ ﺑﺎﻋﺘﺒﺎﺭ ﺍﳌﺴﻤﻰ ﻛـ½ﺯﻳﻨـﺐ¼ ،ﺃﻭ ﺑﺎﻋﺘﺒـﺎﺭ ﺍﳉﻨﺲ ﻛـ½ﻧﺎﺭ¼ ﻭ½ﴰﺲ¼ ،ﻭﻟﹶﻤﺎ ﺻﺎﺭ ﺍﻟﺘﺄﻧﻴﺚ ﺍﻟﻠﻔﻈﻲ ﺑﺎﻟﺘﺎﺀ ﻭﺍﻟﺘﺄﻧﻴﺚ ﺍﳌﻌﻨﻮﻱ ﻣﺘﺤـﺪﻳﻦ ﰲ ﺍﺷـﺘﺮﺍﻁ ﺍﻟﻌﻠﻤﻴـﺔ
ﻓﺎﻋﻠﻢ ﺃﻥﹼ ﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﺃﻥﹼ ﺍﻟﻌﻠﻤﻴﺔ ﰲ ﺍﻟﺘﺄﻧﻴﺚ ﺍﻟﻠﻔﻈﻲ ﺑﺎﻟﺘﺎﺀ ﺷﺮﻁ ﻟﻮﺟﻮﺏ ﻣﻨﻊ ﺍﻟﺼﺮﻑ ﺑﻼ ﺷـﺮﻁ ﺯﺍﺋـﺪ ،ﻭﰲ ﺍﳌﻌﻨﻮﻱ ﺷﺮﻁ ﳉﻮﺍﺯ ﻣﻨﻊ ﺍﻟﺼﺮﻑ ،ﻭﻟﻮﺟﻮﺑﻪ ﺷﺮﺍﺋﻂ ﺃﺧﺮﻯ ﻛﻤﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻬﺎ ﰲ ﺍﳌﱳ" ،ﻩ".
) (٢ﻗﻮﻟﻪ] :ﺇﻥ ﻛﺎﻥ ﺛﻼﺛﻴﺎ ...ﺇﱁ[ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺜﻼﺛﻲ ﺍﳊﻘﻴﻘﻲ ﻻ ﺍﻹﺿﺎﰲ ﺃﻱ :ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﺮﺑﺎﻋﻲ ﻟﺌﻼﹼ ﻳﺪﺧﻞ
ﻓﻴﻪ ﺍﻟﺜﻼﺛﻲ ﺍﳌﺰﻳﺪ ﻓﻴﻪ ،ﻓﺈﻥ ﻗﻠﺖ :ﺇﻥ ﻛﺎﻥ ﻟﻔﻆ ½ﺍﻟﺜﻼﺛﻲ ¼ﻣﻨﺴﻮﺑﺎﹰ ﺇﱃ ½ﺛﻠﺜﺔ¼ ﺑﻔﺘﺢ ﺍﻟﺜﺎﺀ ﻓﻀﻢ ﺍﻟﺜﺎﺀ ﰲ ﻟﻔﻆ ½ﺛﹸﻼﺛﻲ ¼ﺧﻄﺄ؛ ﻷﻥﹼ ﺍﳌﻨﺴﻮﺏ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﻮﺍﻓﻘﺎﹰ ﻟﻠﻤﻨﺴﻮﺏ ﺇﻟﻴﻪ ﰲ ﺍﳊﺮﻛﺎﺕ ﻭﺍﳌﻌﲎ ﻣﻊ ﺯﻳﺎﺩﺓ ﻳﺎﺀ ﺍﻟﻨﺴﺒﺔ ،ﻗﻠﻨﺎ :ﺇﻥﹼ ½ﺍﻟﺜﻼﺛﻲ ¼ﻣﻨﺴﻮﺏ ﺇﱃ ﺛﻠﺜﺔ ﺑﻔـﺘﺢ ﺍﻷﻭﱃ ،ﻭﺍﻟـﻀﻢ ﰲ ½ﺍﻟﺜﻼﺛـﻲ ¼ﻏـﲑ ﻗﻴﺎﺳـﻲ ﺃﻱ :ﻏﻠـﻂ ﻭﺧﻄﺄ ﻟﻜﻨﻪ ﻣﺸﻬﻮﺭ ،ﻭﺍﻟﻐﻠﻂ ﺍﳌﺸﻬﻮﺭ ﺃﻓﺼﺢ ﻣﻦ ﺍﻟﺼﺤﻴﺢ ﺍﻟﻐﲑ ﺍﳌﺸﻬﻮﺭ" ،ﻩ".
) (٣ﻗﻮﻟﻪ] :ﳚﻮﺯ ﺻﺮﻓﻪ ﻭﺗﺮﻛﻪ[ ﺃﻣﺎ ﺻﺮﻓﻪ ﻓﻸﺟﻞ ﺍﳋﻔﹼـﺔ؛ ﻷﻥﹼ ﺍﻟﻜﻠﻤـﺔ ﺇﺫﺍ ﻛﺎﻧـﺖ ﻣﻮﺻـﻮﻓﺔ ﺑِﻬـﺬﻩ ﺍﻷﻣـﻮﺭ
ﺗﻜﻮﻥ ﰲ ﻏﺎﻳﺔ ﺍﳋﻔﹼﺔ ،ﻭﻫﻮ ﺗﻘﺎﻭِﻡ ﺃﺣﺪ ﺍﻟﺴﺒﺒﲔ ﺍﻟﺬﹶﻳﻦِ ﰲ ﺍﻟﻜﻠﻤﺔ ﻓﻴﺒﻘﻰ ﺳﺒﺐ ﻭﺍﺣﺪ ،ﻭﺍﻟﺴﺒﺐ ﺍﻟﻮﺍﺣﺪ ﻻ ﳝﻨﻊ ﻋﻦ ﺍﻟﺼﺮﻑ ،ﻓﻠﻢ ﳚﺐ ﻣﻨﻊ ﺻﺮﻓﻪ ،ﻭﺃﻣﺎ ﺗﺮﻛﻪ ﺃﻱ :ﺗﺮﻙ ﺻﺮﻓﻪ ﻓﻠﻮﺟﻮﺩ ﺍﻟﺴﺒﺒﲔ" ،ﻱ".
) (٤ﻗﻮﻟﻪ] :ﻭﺇﻻﹼ ﳚﺐ ﻣﻨﻌﻪ[ ﺃﻱ :ﻭﺇﻥ ﻟﹶﻢ ﻳﻜﻦ ﺍﳌﻌﻨﻮﻱ ﺛﻼﺛﻴﺎ ﺳﺎﻛﻦ ﺍﻷﻭﺳﻂ ﻏﲑ ﺃﻋﺠﻤﻲ ﳚﺐ ﻣﻨﻌﻪ ﻋﻦ
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kﺍﳌﻘﺼﻮﺭﺓ ﻛـ½ﺣﺒﻠﻰ¼ ﻭﺍﳌﻤﺪﻭﺩﺓ ﻛـ½ﲪﺮﺍﺀ¼ ﳑﺘﻨﻊ ﺻﺮﻓﻬﻤﺎ ﺃﻟﺒﺘﺔ؛ ﻷﻥﹼl )(١
ﺍﻷﻟﻒ ﻗﺎﺋﻢ ﻣﻘﺎﻡ ﺍﻟﺴﺒﺒﲔ ﺍﻟﺘﺄﻧﻴﺚ ﻭﻟﺰﻭﻣﻪ ،ﺃﻣﺎ ﺍﳌﻌﺮﻓﺔ ﻓﻼ ﻳﻌﺘﱪ ﰲ ﻣﻨﻊ )(٢
ﺍﻟﺼﺮﻑ ﻣﻨﻬﺎ ﺇﻻﹼ ﺍﻟﻌﻠﻤﻴﺔ..............................................
ﺍﻟﺼﺮﻑ؛ ﻷﻥﹼ ﻭﺟﻮﺩ ﺃﺣﺪ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻟﺜﻼﺛﺔ ﳜﺮﺝ ﺍﳌﻌﻨﻮﻱ ﻋﻦ ﺍﳋﻔﹼﺔ ﺑﺜﻘﻠﻪ ،ﺃﻣﺎ ﺛﻘﻞ ﺍﻷﻣـﺮ ﺍﻷﻭﻝ ﻓﻈـﺎﻫﺮ، ﻭﻛﺬﺍ ﺍﻟﺜﺎﻧِﻲ؛ ﻷﻥﹼ ﺣﺮﻛﺔ ﺍﻷﻭﺳﻂ ﰲ ﺣﻜﻢ ﺍﳊﺮﻑ ﺍﻟﺮﺍﺑﻊ ﰲ ﺇﻓﺎﺩﺓ ﺍﻟﺜﻘـﻞ ،ﻭﺃﻣـﺎ ﺍﻟﺜﺎﻟـﺚ ﻓـﻸﻥﹼ ﻟـﺴﺎﻥ ﺍﻟﻌﺠـﻢ
ﺛﻘﻴﻞ ﻋﻠﻰ ﺍﻟﻌﺮﺏ ،ﺛﹸﻢ ﺍﻋﻠﻢ ﺃﻥﹼ ﺍﳌﺆﻧﺚ ﺍﳌﻌﻨﻮﻱ ﺇﻥ ﺳﻤﻲ ﺑﻪ ﻣﺬﻛﹼﺮ ﻓﻠﻤﻨﻊ ﺻﺮﻓﻪ ﺷﺮﺍﺋﻂ ﻣﻨـﻬﺎ :ﺍﻟﺰﻳـﺎﺩﺓ ﻋﻠـﻰ ﺍﻟﺜﻼﺛﺔ ﻟﺘﻜﻮﻥ ﺗﻠﻚ ﺍﻟﺰﻳﺎﺩﺓ ﻗﺎﺋﻤﺔ ﻣﻘﺎﻡ ﻣﺎ ﻓﺎﺕ ﻣﻦ ﺍﻟﺘﺄﻧﻴﺚ ﳓﻮ½ :ﻋﻘﺮﺏ¼ ﻓﺈﻧﻪ ﳑﺘﻨـﻊ؛ ﻷﻥﹼ ﺍﻟﺘﺄﻧﻴـﺚ ﻭﺇﻥ ﺯﺍﻝ ﺑﻌﻠﻤﻴﺘﻪ ﻟﻠﻤﺬﻛﹼﺮ ﻟﻜﻦ ﺍﳊﺮﻑ ﺍﻟﺮﺍﺑﻊ ﻗﺎﺋﻢ ﻣﻘﺎﻣﻪ ،ﻭﻣﻨﻬﺎ :ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﳌﺆﻧﺚ ﻣﺬﻛﹼﺮﺍﹰ ﲝـﺴﺐ ﺍﻷﺻـﻞ، ﻓﺎﳌﺆﻧﺚ ﺍﻟﺬﻱ ﻛﺎﻥ ﻣﻨﻘﻮﻻﹰ ﻋﻦ ﻣﺬﻛﹼﺮ ﺇﺫﺍ ﺳﻤﻲ ﺑﻪ ﺭﺟﻞ ﺻﺮﻑ ﻛـ½ﺭﺑﺎﺏ¼ ﺍﺳﻢ ﺍﻣﺮﺃﺓ ﻓﺈﻧﻪ ﻗﺒﻞ ﺍﻟﺘﺴﻤﻴﺔ ﻛـﺎﻥ ﻣﺬﻛﹼﺮﺍﹰ ﲟﻌﲎ ﺍﻟﺴﺤﺎﺏ ،ﻭﻣﻨﻬﺎ :ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺗﺄﻧﻴﺜﻪ ﳏﺘﺎﺟﺎﹰ ﺇﱃ ﺗﺄﻭﻳﻞ ﻏﲑ ﻻﺯﻡ ﻛـ½ﺭﺟﺎﻝ¼ ﻓـﺈﻥﹼ ﺗﺄﻧﻴﺜـﻪ ﺑﺘﺄﻭﻳـﻞ ﺍﳉﻤﺎﻋﺔ ﻭﻫﻮ ﻏﲑ ﻻﺯﻡ ،ﻓﺈﺫﺍ ﺳﻤﻲ ﺑﻪ ﻣﺬﻛﹼﺮ ﺻﺮﻑ ،ﻭﻣﻨﻬﺎ :ﺃﻥ ﻻ ﻳﻐﻠﺐ ﺍﺳﺘﻌﻤﺎﻟﻪ ﲝـﺴﺐ ﻣﻌﻨـﺎﻩ ﺍﳉﻨـﺴﻲ ﰲ ﺍﳌﺬﻛﹼﺮ ﻛـ½ﺍﻟﻘﻮﻡ¼ ﻓﺈﻧﻪ ﻏﻠﺐ ﺍﺳﺘﻌﻤﺎﻟﻪ ﰲ ﺍﻟﺮﺟﺎﻝ ﻓﺈﺫﺍ ﺳﻤﻲ ﺑﻪ ﻣﺬﻛﹼﺮ ﺻﺮﻑ "ﻍ".
) (١ﻗﻮﻟﻪ] :ﳑﺘﻨﻊ ﺻﺮﻓﻬﻤﺎ ﺃﻟﺒﺘﺔ[ ﺃﻱ :ﳑﺘﻨﻊ ﰲ ﻛﻞﹼ ﺯﻣﺎﻥ؛ ﻷﻥﹼ ﺍﻷﻟﻒ ﻗﺎﺋﻤﺔ ﻣﻘﺎﻡ ﺍﻟﺴﺒﺒﲔ ،ﻭﻗﻮﻟﻪ½ :ﺃﻟﺒﺘـﺔ¼
ﻣﻔﻌﻮﻝ ﻓﻴﻪ ﻟﻘﻮﻟﻪ½ :ﳑﺘﻨﻊ¼ ،ﻭﺇﻧﻤﺎ ﺃﻗﻴﻢ ﺍﻷﻟﻒ ﻣﻘﺎﻡ ﺍﻟﺴﺒﺒﲔ :ﺍﻟﺘﺄﻧﻴﺚﹸ ﻭﻟﺰﻭﻣـﻪ ﻟﻠﻜﻠﻤـﺔ ﲝﻴـﺚ ﻻ ﻳﻨﻔـ ﻚ ﻋﻨﻬﺎ ﲝﺎﻝ ،ﻓﺠﻌﻞ ﺫﻟﻚ ﺍﻟﻠﺰﻭﻡ ﲟﻨـﺰﻟﺔ ﺍﻟﺘﺄﻧﻴﺚ ﺍﻵﺧﺮ ﻓﺘﻜﺮﺭ ﺍﻟﺘﺄﻧﻴﺚ ﻓﻴﻪ ،ﻭﺍﻟﺴﺒﺒﺎﻥ ﺃﻋـﻢ ﻣـﻦ ﺃﻥ ﻳﻜﻮﻧـﺎ ﻣﻦ ﺟﻨﺴﲔ ﺃﻭ ﻣﻦ ﺟﻨﺲ ،ﻓﺈﻥ ﻗﻠﺖ½ :ﺿﺎﺭﺑﺔ¼ ﺇﺫﺍ ﺳـﻤﻲ ﺑـﻪ ﺃﺣـﺪ ﻟـﺰﻡ ﻟـﻪ ﺍﻟﺘـﺎﺀ ﻓﻴﻨﺒﻐـﻲ ﺃﻥ ﻳﻜـﻮﻥ ﻏـﲑ ﻣﻨﺼﺮﻑ ﺑﻌﺪ ﺍﻟﻌﻠﻤﻴﺔ ﻟﻮﺟﻮﺩ ﺍﻟﺴﺒﺒﲔ :ﺍﻟﺘﺄﻧﻴﺚ ﺑﺎﻟﺘﺎﺀ ﻭﻟﺰﻭﻣﻪ ،ﻗﻠﻨﺎ :ﺇﻥﹼ ﺍﻟﺘﺎﺀ ﻋﺎﺭﺿﺔ ﻓﻼ ﺗﻘﻮﻡ ﻣﻘﺎﻡ ﺍﻟﺴﺒﺒﲔ ﻭﺇﻥ ﺻﺎﺭﺕ ﻻﺯﻣﺔ ﺑﺎﻟﻌﻠﻤﻴﺔ ﻟﻜﻨﻬﺎ ﻻ ﺗﺒﻠﻎ ﺣﺪ ﺍﻷﻟﻒ ﺍﻟﹼﺘِﻲ ﻭﺿﻌﺖ ﻋﻠﻰ ﺍﻟﻠﺰﻭﻡ ﻟﻌﺮﻭﺿـﻬﺎ ،ﻭﺇﻧﻤـﺎ ﻳﻜـﻮﻥ ﻏﲑ ﻣﻨﺼﺮﻑ ﻟﻠﺘﺄﻧﻴﺚ ﻭﺍﻟﺘﻌﺮﻳﻒ ،ﻓﺈﻥ ﻗﻠﺖ :ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻠﺰﻭﻡ ﲟﻨـﺰﻟﺔ ﺍﻟﺘﺄﻧﻴﺚ ﺍﻵﺧـﺮ ﳚـﺐ ﺃﻥ ﻳﻜـﻮﻥ ﰲ ½ﻃﻠﺤﺔ¼ ﺍﻟﺒﻨﺎﺀ ﻟﻮﺟﻮﺩ ﺛﻠﺜﺔ ﺃﺳﺒﺎﺏ ﻛﻤﺎ ﺃﻥﹼ ﺍﻟﺒﻨﺎﺀ ﰲ ½ﺣﻀﺎﺭ¼ ﻟﻮﺟﻮﺩ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺜﻼﺛﺔ :ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﺘﺄﻧﻴـﺚ ﻭﺍﻟﻌﺪﻝ ،ﻭﻫﻬﻨﺎ ﻛﺬﻟﻚ :ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﺘﺄﻧﻴﺚ ﺍﻟﻠﻔﻈـﻲ ﻭﺍﻟﻠـﺰﻭﻡ ﺍﳌـﺴﺘﻔﺎﺩ ﻣـﻦ ﺍﻟﻌﻠﻤﻴـﺔ ،ﻗﻠﻨـﺎ :ﺇﻥﹼ ﺍﻟﻠـﺰﻭﻡ ﰲ ﺍﻷﻟﻔﲔ ﻭﺿﻌﻲ ﻭﰲ ﺍﻟﺘﺎﺀ ﻃﺎﺭﻱ ﻭﻋﺎﺭﺿﻲ ،ﻓﻼ ﻳﻜﻮﻥ ﻟﺰﻭﻣﻪ ﺳﺒﺒﺎﹰ ﺁﺧﺮ؛ ﻷﻧﻪ ﻧﺸﺄ ﻣﻦ ﺍﻟﻌﻠﻤﻴﺔ" ،ﻩ".
) (٢ﻗﻮﻟﻪ] :ﺃﻣﺎ ﺍﳌﻌﺮﻓﺔ[ ﺍﳌﺮﺍﺩ ﺑﺎﳌﻌﺮﻓﺔ ﺍﻟﺘﻌﺮﻳﻒ ،ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﻌﺮﻓﺔ ﻋﻠﻰ ﺃﻗﺴﺎﻡ ﻓﻼ ﻳﻌﺘـﱪ ﰲ ﻣﻨـﻊ ﺍﻟـﺼﺮﻑ ﺇﻻﹼ
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ﺍﻟﻌﻠﻤﻴﺔ ،ﻭﺇﻧﻤﺎ ﻟﹶﻢ ﻳﻌﺘﱪ ﻏﲑ ﺍﻟﻌﻠﻤﻴﺔ؛ ﻷﻥﹼ ﻣﺎﺳﻮﻯ ﺍﻟﻌﻠﻤﻴﺔ ﻏﲑ ﻣﺎﻧﻊ ﻋﻦ ﺍﻟﺼﺮﻑ ،ﺃﻣـﺎ ﺍﻹﺿـﺎﻓﺔ ﻭﺍﻟـﻼﻡ ﻓﻸﻤـﺎ ﻣﻦ ﺧـﻮﺍﺹ ﺍﻻﺳـﻢ ،ﻓـﺈﺫﺍ ﻭﺟـﺪﺗﺎ ﰲ ﺍﻻﺳـﻢ ﻗﻮﻳـﺖ ﺟﻬـﺔ ﺍﻻﺳـﻢ ﻭﻫـﻮ ﺍﻻﻧـﺼﺮﺍﻑ ،ﻭﺃﻣـﺎ ﺍﻟـﻀﻤﺎﺋﺮ ﻭﺃﲰـﺎﺀ
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kﻭﲡﺘﻤﻊ ﻣﻊ ﻏﲑ ﺍﻟﻮﺻﻒ ،ﺃﻣﺎ ﺍﻟﻌﺠﻤﺔ ﻓﺸﺮﻃﻬﺎ ﺃﻥ ﺗﻜﻮﻥ ﻋﻠﻤﺎﹰ ﰲl )(١
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ﺍﻟﻌﺠﻤﺔ ﻭﺯﺍﺋﺪﺓﹰ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﺣﺮﻑ ﻛـ½ﺇﺑﺮﺍﻫﻴﻢ¼........................،
ﺍﻹﺷﺎﺭﺍﺕ ﻭﺍﳌﻮﺻﻮﻻﺕ ﻓﻠﻜﻮﻧِﻬﺎ ﻣﻦ ﺍﳌﺒﻨﻴﺎﺕ ،ﻭﺍﻻﻧﺼﺮﺍﻑ ﻭﻏﲑﻩ ﻣﻦ ﺃﺣﻜﺎﻡ ﺍﳌﻌﺮﺑﺎﺕ ،ﻭﺃﻣﺎ ﺍﳌﻨﺎﺩﻯ ﻓﻬـﻮ ﺩﺍﺧﻞ ﰲ ﺍﳌﻌﺮﻑ ﺑﺎﻟﻼﻡ؛ ﻷﻥﹼ ﺍﻟﺘﻌﺮﻳﻒ ﺑﺎﻟﻴﺎﺀ ﻣﺆﻭﻝ ﺑﺎﻟﺘﻌﺮﻳﻒ ﺑﺎﻟﻼﻡ ﻋﻨﺪ ﺍﻟﻨﺤﺎﺓ ،ﻭﻟﹶﻤﺎ ﺑﻄﻞ ﻫﺬﻩ ﺍﻷﻗﺴﺎﻡ ﺗﻌﻴﻦ ﺃﻥﹼ ﺍﻟﺘﻌﺮﻳﻒ ﺍﳌﺎﻧﻊ ﻋﻦ ﺍﻟﺼﺮﻑ ﻫﻮ ﺍﻟﻌﻠﻤﻲ ،ﻓﺈﻥ ﻗﻠﺖ :ﻟِﻢ ﺟﻌـﻞ ﺍﳌﻌﺮﻓـﺔ ﺳـﺒﺒﺎﹰ ﻭﺍﻟﻌﻠﻤﻴـﺔ ﺷـﺮﻃﺎﹰ ﻭﻟﹶـﻢ ﳚﻌـﻞ ﺍﻟﻌﻠﻤﻴﺔ ﺳﺒﺒﺎﹰ ،ﻗﻠﻨﺎ :ﺃﺳﺒﺎﺏ ﻣﻨﻊ ﺍﻟﺼﺮﻑ ﻛﻠﹼﻬﺎ ﻓﺮﻭﻉ ﻓﺎﻟﻌﺪﻝ ﻓﺮﻉ ﺍﳌﻌﺪﻭﻝ ﻋﻨﻪ ،ﻭﺍﻟﻮﺻﻒ ﻓـﺮﻉ ﺍﳌﻮﺻـﻮﻑ، ﻭﺍﻟﻌﺠﻤﺔ ﻓﺮﻉ ﺍﻟﻌﺮﺑﻴﺔ ،ﻭﺍﻟﺘﺮﻛﻴﺐ ﻓﺮﻉ ﺍﻹﻓﺮﺍﺩ ،ﻭﺍﻟﺘﺄﻧﻴـﺚ ﻓـﺮﻉ ﺍﻟﺘـﺬﻛﲑ ،ﻭﻟﹶﻤـﺎ ﻛـﺎﻥ ﺍﻷﻣـﺮ ﻛـﺬﻟﻚ ﻓﺎﻟﻌﻠﻤﻴـﺔ ﻭﺍﻟﺘﻌﺮﻳﻒ ﻛﻼﳘﺎ ﻓﺮﻋﺎ ﺍﻟﺘﻨﻜﲑ ﻭﻳﺼﻠﺢ ﻛﻞﹼ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺳﺒﺒﺎﹰ ﺇﻻﹼ ﺃﻥ ﻓﺮﻋﻴﺔ ﺍﳌﻌﺮﻓﺔ ﻟﻠﺘﻨﻜﲑ ﺃﻇﻬـﺮ ﻣـﻦ ﻓﺮﻋﻴـﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻟﻪ؛ ﻷﻥﹼ ﺍﳌﻌﺮﻓﺔ ﺗﻘﻊ ﻣﻘﺎﺑﻼﹰ ﻟﻠﺘﻨﻜﲑ ﻛﻤﺎ ﻳﻘﺎﻝ½ :ﻫﺬﻩ ﻣﻌﺮﻓﺔ ﻻ ﻧﻜﺮﺓ¼ ،ﻭﻻ ﻳﻘﺎﻝ ﰲ ﺍﻻﺳـﺘﻌﻤﺎﻝ½ :ﻫـﺬﺍ ﻋﻠﻤﻴﺔ ﻻ ﻧﻜﺮﺓ¼" ،ﻍ" ﻭﻏﲑﻩ.
) (١ﻗﻮﻟــﻪ] :ﲡﺘﻤــﻊ ﻣــﻊ ﻏــﲑ ﺍﻟﻮﺻــﻒ[ ﻭﻻ ﲡﺘﻤــﻊ ﻣــﻊ ﺍﻟﻮﺻــﻒ؛ ﻷﻥﹼ ﺍﻟﻮﺻــﻒ ﻳــﺪﻝﹼ ﻋﻠــﻰ ﺫﺍﺕ ﻣﺒﻬﻤــﺔ
ﻭﺍﻟﺘﻌﺮﻳﻒ ﺍﳌﻌﺘﱪ ﺃﻱ :ﺍﻟﻌﻠﻤﻲ ﻳﺪﻝﹼ ﻋﻠﻰ ﺫﺍﺕ ﻣﻌﻴﻨﺔ ﻓﻴﻜﻮﻥ ﻣﻦ ﻗﺒﻴﻞ ﺍﻷﺿﺪﺍﺩ ،ﻓـﻼ ﳚﺘﻤﻌـﺎﻥ ﰲ ﻣﻜـﺎﻥ ﻭﺍﺣﺪ" ،ﻩ".
) (٢ﻗﻮﻟﻪ] :ﺃﻣﺎ ﺍﻟﻌﺠﻤﺔ[ ﻫﻲ ﰲ ﺍﻟﻠﻐﺔ :ﺍﻟﻠﻜﻨﺔ ﺃﻱ½ :ﺗﺴﻜﲔ ﺯﺑﺎﻥ¼ ،ﻭﰲ ﺍﻻﺻﻄﻼﺡ :ﻛﻮﻥ ﺍﻻﺳﻢ ﻣِﻤﺎ ﻭﺿﻌﻪ
ﻏﲑ ﺍﻟﻌﺮﺏ ،ﻭﺍﺧﺘﻠﻒ ﰲ ﺍﻷﻭﺯﺍﻥ ﺍﻟﻌﺠﻤﻴﺔ ﻓﺬﻫﺐ ﻗﻮﻡ ﺇﱃ ﺃﺎ ﻻ ﺗﻮﺯﻥ؛ ﻷﻥﹼ ﺍﻟﻮﺯﻥ ﻣﻮﻗﻮﻑ ﻋﻠﻰ ﻣﻌﺮﻓـﺔ ﺍﻷﺻﻞ ﻭﺍﻟﺰﺍﺋﺪ ،ﻭﺫﻟﻚ ﻳﻌﻠﻢ ﺑﺎﻻﺷـﺘﻘﺎﻕ ﻭﺍﻻﺷـﺘﻘﺎﻕ ﻣﻨﺘـﻒ ﰲ ﺍﻟﻌﺠﻤـﺔ ،ﻭﺫﻫـﺐ ﻗـﻮﻡ ﺇﱃ ﺃﻧـﻪ ﻻ ﳝﻜـﻦ ﻣﻌﺮﻓﺔ ﺍﻟﻌﺠﻤﺔ ﺑﺎﻷﻭﺯﺍﻥ ﺑﻞ ﺗﻌﺮﻑ ﺑﺄﻣﻮﺭ ﻣﻨﻬﺎ :ﳐﺎﻟﻔﺔ ﺃﺑﻨﻴﺔ ﺍﻟﻌﺮﺏ ،ﻭﺍﺟﺘﻤﺎﻉ ﺍﻟﺼﺎﺩ ﻭﺍﳉـﻴﻢ ﰲ ﻛﻠﻤـﺔ ﻛـ½ﺻﲑﻭﺝ¼ ﻭﻫﻮ ﻣﺎ ﳚﺘﻤﻊ ﻓﻴﻪ ﺍﳌﺎﺀ ﻭﺍﳉﺺ ،ﻭﺗﺒﻊ ﺍﻟﺮﺍﺀ ﻟﻠﻨﻮﻥ ﳓﻮ½ :ﻧﺮﺟﺲ¼ ،ﻭﺗﺒﻊ ﺍﻟـﺮﺍﺀ ﺍﳌﻌﺠﻤـﺔ ﻟﻠﺪﺍﻝ ﺍﳌﻬﻤﻠﺔ ﳓﻮ½ :ﻣﺒﺪﺭ¼ ،ﻭﺍﻋﺘﱪ ﺃﺑﻮﻋﻠﻲ ﺷﺒﻪ ﺍﻟﻌﺠﻤﺔ ﺃﻳﻀﺎﹰ ﻛـ½ﻣـﺴﺎﺟﺪ¼ ﻋﻠﻤـﺎﹰ ﻓﺈﻧـﻪ ﻏـﲑ ﻣﻨـﺼﺮﻑ ﻋﻨﺪﻩ ﻟﻠﻌﻠﻤﻴﺔ ﻭﺷﺒﻪ ﺍﻟﻌﺠﻤﺔ؛ ﻷﻧﻪ ﻳﺸﺎﺑﻪ ﺍﻷﻋﺠﻤـﻲ ﻣـﻦ ﺣﻴـﺚ ﺇﻧـﻪ ﻟـﻴﺲ ﻟـﻪ ﰲ ﺍﻵﺣـﺎﺩ ﻧﻈـﲑ ،ﻛﻤـﺎ ﺃﻥﹼ
ﺍﻷﻋﺠﻤﻲ ﻻ ﻳﺸﺒﻪ ﺍﻟﻌﺮﺑِﻲ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﲨﻴﻊ ﺃﲰﺎﺀ ﺍﳌﻼﺋﻜﺔ ﻭﻛﺬﺍ ﲨﻴﻊ ﺃﲰﺎﺀ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠـﻰ ﺃﺻـﺤﺎﺑِﻬﺎ ﺍﻟﺼﻠﻮﺓ ﻭﺍﻟﺴﻼﻡ ﻻ ﻳﻨﺼﺮﻑ ﺇﻻﹼ ﺳﺒﻌﺔ ،ﺛﻠﺜﺔ ﻣﻨﻬﺎ ﻋﺮﺑﻴﺔ ﻭﻫﻮ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻠـﻰ ﺻـﺎﺣﺒﻪ ﻭﺳـﻠﻢ ﻭﺻﺎﱀ ﻭﺷﻌﻴﺐ ﻋﻠﻰ ﺃﺻﺤﺎﺑِﻬﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ،ﻭﺃﺭﺑﻌﺔ ﻣﻨﻬﺎ ﺃﻋﺠﻤﻴﺔ ﻭﻫﻲ ﻧﻮﺡ ﻭﻟـﻮﻁ ﻭﻫـﻮﺩ ﻭﺷـﻴﺚ ﻋﻠﻰ ﺃﺻﺤﺎﺑِﻬﺎ ﺍﻟﺼﻠﻮﺓ ﺍﻟﺴﻼﻡ" ،ﻱ".
) (٣ﻗﻮﻟﻪ] :ﻓﺸﺮﻃﻬﺎ[ ﺃﻱ :ﺷﺮﻁ ﺗﺄﺛﲑ ﺍﻟﻌﺠﻤﺔ ﰲ ﻣﻨﻊ ﺍﻟﺼﺮﻑ ﺃﻥ ﺗﻜﻮﻥ ﻋﻠﻤﺎﹰ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺠﻤﻴﺔ ﺣﻘﻴﻘﺔ
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kﺃﻭ ﺛﻼﺛﻴﺎﹰ ﻣﺘﺤﺮﻙ ﺍﻷﻭﺳﻂ ﻛـ½ﺷﺘﺮ¼ ،ﻓـ½ﳉﺎﻡ¼ ﻣﻨﺼﺮﻑ ﻟﻌﺪﻡ ﺍﻟﻌﻠﻤﻴﺔl، ﻭ½ﻧﻮﺡ¼ ﻣﻨﺼﺮﻑ ﻟﺴﻜﻮﻥ ﺍﻷﻭﺳﻂ ،ﺃﻣﺎ ﺍﳉﻤﻊ ﻓﺸﺮﻃﻪ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ )(١
ﺻﻴﻐﺔ ﻣﻨﺘﻬﻰ ﺍﻟﹾﺠﻤﻮﻉ ،ﻭﻫﻮ ﺃﻥ ﻳﻜﻮﻥ ﺑﻌﺪ ﺃﻟﻒ ﺍﳉﻤﻊ ﺣﺮﻓﺎﻥ ﻛـ½ﻣﺴﺎﺟﺪ¼ ﺃﻭ ﺣﺮﻑ ﻣﺸﺪﺩ ﻣﺜﻞ½ :ﺩﻭﺍﺏ ¼ﺃﻭ ﺛﻼﺛﺔ ﺃﺣﺮﻑ ﺃﻭﺳﻄﻬﺎ
ﺳﺎﻛﻦ ﻏﲑ ﻗﺎﺑﻞ ﻟﻠﻬﺎﺀ ﻛـ½ﻣﺼﺎﺑﻴﺢ¼ ،ﻓـ½ﺻﻴﺎﻗﻠﺔ¼ ﻭ½ﻓﺮﺍﺯﻧﺔ¼ ﻣﻨﺼﺮﻑ )( ٢
ﻟﻘﺒﻮﳍﻤﺎ ﺍﳍﺎﺀ ،ﻭﻫﻮ ﺃﻳﻀﺎﹰ ﻗﺎﺋﻢ ﻣﻘﺎﻡ ﺍﻟﺴﺒﺒﲔ ﺍﳉﻤﻌﻴﺔ ﻭﻟﺰﻭﻣﻬﺎ ﻭﺍﻣﺘﻨﺎﻉ
ﺃﻥ ﳚﻤﻊ ﻣﺮﺓ ﺃﺧﺮﻯ ﲨﻊ ﺍﻟﺘﻜﺴﲑ ﻓﻜﺄﻧﻪ ﲨﻊ ﻣﺮﺗﲔ ،ﺃﻣﺎ ﻛـ½ﺇﺑﺮﺍﻫﻴﻢ¼ ﺃﻭ ﺣﻜﻤﺎﹰ ﻛـ½ﻗﺎﻟﻮﻥ¼ ،ﻭﺇﻧﻤﺎ ﺷﺮﻃﺖ ﺍﻟﻌﻠﻤﻴﺔ ﻟﺘﻜﻮﻥ ﺍﻟﻌﺠﻤﺔ ﻣﺼﻮﻧﺔ ﻋﻦ ﺍﻟﺘﻐﻴﺮ؛ ﻷﻥﹼ ﺍﻷﻋﻼﻡ ﳏﻔﻮﻇﺔ ﻋﻦ ﺍﻟﺘﻐﻴﺮ ﺑﻘﺪﺭ ﺍﻹﻣﻜﺎﻥ ،ﻭﻗﻮﻟﻪ½ :ﻭﺯﺍﺋﺪﺓ¼ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﻋﻠﻤـﺎﹰ¼ ﻛــ½ﺇﺑـﺮﺍﻫﻴﻢ¼ ﻓﺈﻧـﻪ ﻏـﲑ ﻣﻨﺼﺮﻑ ﻟﻠﻌﺠﻤﺔ ﻭﺍﻟﻌﻠﻤﻴﺔ ،ﻭﻗﻮﻟﻪ½ :ﺃﻭ ﺛﻼﺛﻴﺎ ﻣﺘﺤﺮﻙ ﺍﻷﻭﺳﻂ¼ ﺃﻱ :ﺇﻥ ﻟﹶﻢ ﻳﻜـﻦ ﺍﻟﻌﻠـﻢ ﺍﻟﻌﺠﻤـﻲ ﺯﺍﺋـﺪﺍﹰ ﻋﻠﻰ ﺍﻟﺜﻼﺙ ﻓﺸﺮﻁ ﻣﻨﻊ ﺻﺮﻓﻪ ﺃﻥ ﻳﻜﻮﻥ ﻣﺘﺤﺮﻙ ﺍﻷﻭﺳﻂ ﻛـ½ﺷﺘﺮ¼ ﺍﺳﻢ ﺣﺼﻦ ،ﻓـ½ﻟِﺠﺎﻡ¼ ﻣﻨﺼﺮﻑ ﻟﻌﺪﻡ ﺍﻟﻌﻠﻤﻴﺔ ،ﻭ½ﻧﻮﺡ¼ ﻣﻨﺼﺮﻑ ﻟﻌﺪﻡ ﻛﻮﻧﻪ ﻣﺘﺤﺮﻙ ﺍﻷﻭﺳﻂ ،ﺃﻭ ﻟﻌﺪﻡ ﻛﻮﻧﻪ ﺯﺍﺋﺪﺍﹰ ﻋﻠﻰ ﺍﻟﺜﻠﺚ" ،ﻩ".
) (١ﻗﻮﻟﻪ] :ﻓﺸﺮﻃﻪ[ ﺃﻱ :ﺷﺮﻁ ﺗﺄﺛﲑ ﺍﳉﻤﻊ ﰲ ﻣﻨﻊ ﺍﻟﺼﺮﻑ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠـﻰ ﺻـﻴﻐﺔ ﻣﻨﺘـﻬﻰ ﺍﳉﻤـﻮﻉ ،ﻭﺍﻟـﺼﻴﻐﺔ: ﻫﻲ ﺍﳍﻴﺌﺔ ﺍﳊﺎﺻﻠﺔ ﻣﻦ ﳎﻤﻮﻉ ﺍﳊﺮﻭﻑ ﻭﺍﳊﺮﻛـﺎﺕ ﻭﺍﻟـﺴﻜﻨﺎﺕ ،ﻭﺍﳌﻨﺘـﻬﻰ :ﻣـﺼﺪﺭ ﻣﻴﻤـﻲ ﻣـﻀﺎﻑ ﺇﱃ ﻓﺎﻋﻠﻪ ،ﻭﺻﻴﻐﺔ ﻣﻨﺘﻬﻰ ﺍﳉﻤﻮﻉ :ﻣﺎ ﺃﻭﻟﻪ ﻣﻔﺘﻮﺡ ﻭﺛﺎﻟﺜﻪ ﺃﻟﻒ ﻭﺑﻌﺪﻫﺎ ﺣﺮﻓﺎﻥ ﺃﻭ ﺛﻠﺜـﺔ ﺃﺣـﺮﻑ ﺃﻭﺳـﻄﻬﺎ ﺳـﺎﻛﻦ، ﻭﺇﻧﻤﺎ ﺷﺮﻁ ﻟﻠﺠﻤﻊ ﺻﻴﻐﺔ ﻣﻨﺘﻬﻰ ﺍﳉﻤﻮﻉ ﻟﺘﻜﻮﻥ ﺻﻴﻐﺘﻪ ﻣﺼﻮﻧﺔ ﻋﻦ ﺍﻟﺘﻐﻴﺮ؛ ﻷﺎ ﻻ ﲡﻤﻊ ﲨﻊ ﺍﻟﺘﻜﺴﲑ ﻣﺮﺓ ﺃﺧﺮﻯ" ،ﻍ" ﻭﻏﲑﻩ.
) (٢ﻗﻮﻟﻪ] :ﻏﲑ ﻗﺎﺑﻞ ﻟﻠﻬﺎﺀ[ ﺍﳌﺮﺍﺩ ﺑﺎﳍﺎﺀ ﺍﳍﺎﺀ ﺍﳌﻨﻘﻠﺒﺔ ﻋﻦ ﺍﻟﺘﺎﺀ ﺣﺎﻟﺔ ﺍﻟﻮﻗﻒ؛ ﻷﻧﻪ ﻟﻮ ﻛـﺎﻥ ﻣـﻊ ﺍﳍـﺎﺀ ﻛـﺎﻥ
i
ﻋﻠﻰ ﻭﺯﻥ ﺍﳌﻔﺮﺩﺍﺕ ﻣﺜﻞ ½ﻃﻮﺍﻋﻴﺔ¼ ﻭ½ﻛﺮﺍﻫﻴﺔ¼ ﻓﻴﻘﻊ ﰲ ﻗﻮﺓ ﲨﻌﻴﺘﻪ ﺧﻠﻞ ﻭﻓﺘﻮﺭ ،ﻓﺈﻥ ﻗﻠـﺖ :ﻫـﺬﻩ ﺍﻟﺘـﺎﺀ ﻋﺎﺭﺿﻴﺔ ﻭﺍﻟﻌﺎﺭﺿﻴﺔ ﰲ ﳏﻞﹼ ﺍﻟﺰﻭﺍﻝ ﺃﻋﻨِﻲ ﻛﺎﻟﻌﺪﻡ ،ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻻ ﺗﻌﺘﱪ ،ﻗﻠﻨـﺎ :ﺍﻷﻣـﺮ ﻛـﺬﻟﻚ ﺇﻻﹼ ﺃﻥﹼ ﻫـﺬﻩ ﺍﻟﺘﺎﺀ ﻣﻊ ﻛﻮﻧِﻬﺎ ﻋﺎﺭﺿﻴﺔ ﻳﺸﺒﻪ ﻣﺪﺧﻮﻟﻪ ﺑﺎﳌﻔﺮﺩﺍﺕ ،ﻓﻠﻢ ﻳﺒﻖ ﺍﳉﻤﻌﻴﺔ ﺳﺎﻟِﻤﺎﹰ ﺑﻞ ﺻﺎﺭ ﻣﺸﺎﺑِﻬﺎﹰ ﺑﺎﳌﻔﺮﺩﺍﺕ، ﻓﻼ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﳉﻤﻌﻴﺔ ﻣﻌﺪﻭﺩﺍﹰ ﰲ ﺃﺳﺒﺎﺏ ﻣﻨﻊ ﺍﻟﺼﺮﻑ؛ ﻷﻧﻪ ﻻ ﺑﺪ ﻟﹶﻬﺎ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﻗﻮﻳﺔ؛ ﻷﻥﹼ ﺇﺧﺮﺍﺝ ﺍﻟﺸﺊ ﻋﻦ ﺃﺻﻠﻪ ﻳﻘﺘﻀﻲ ﻗﻮﺓ ﺍﻷﺳﺒﺎﺏ ،ﻭﺃﻣﺎ ﻋﻮﺩ ﺍﻟﺸﺊ ﺇﱃ ﺃﺻﻠﻪ ﻓﻠﻪ ﺍﻷﺩﱏ ﻣﻦ ﺍﻟﺴﺒﺐ ﻛﺎﻑ" ،ﺳﻦ".
٤١
j
kﺍﻟﺘﺮﻛﻴﺐ ﻓﺸﺮﻃﻪ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻤﺎﹰ ﺑﻼ ﺇﺿﺎﻓﺔ ﻭﻻ ﺇﺳﻨﺎﺩ ﻛـ½ﺑﻌﻠﺒﻚ¼l، )( ١
ﻓـ½ﻋﺒﺪ ﺍﷲ¼ ﻣﻨﺼﺮﻑ ﻭ½ﻣﻌﺪﻳﻜﺮﺏ¼ ﻏﲑ ﻣﻨﺼﺮﻑ ﻭ½ﺷﺎﺏ ﻗﺮﻧﺎﻫﺎ¼ ﻣﺒﲏ، ﺃﻣﺎ ﺍﻷﻟﻒ .......................................................... )(٢
) (١ﻗﻮﻟﻪ] :ﺃﻣﺎ ﺍﻟﺘﺮﻛﻴﺐ[ ﺍﻟﺘﺮﻛﻴﺐ ﺟﻌﻞ ﺍﻟﻜﻠﻤﺘﲔ ﻛﻠﻤﺔ ﻭﺍﺣﺪﺓ ،ﻓﺸﺮﻃﻪ ﺃﻱ :ﺷﺮﻁ ﺗـﺄﺛﲑﻩ ﰲ ﻣﻨـﻊ ﺍﻟـﺼﺮﻑ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻤﺎﹰ ﻟﻴﻠﺰﻡ ﺍﻟﺘﺮﻛﻴﺐ ،ﺃﻭ ﻟﻴﺘﺤﻘﹼﻖ ﺍﻟﺴﺒﺐ ﺍﻟﺜﺎﱐ ،ﺑﻼ ﺇﺿﺎﻓﺔ؛ ﻷﻥﹼ ﺍﻟﺘﺮﻛﻴﺐ ﺍﻹﺿـﺎﻓِﻲ ﳜـﺮﺝ ﺍﻻﺳـﻢ ﺇﱃ ﺍﻟﺼﺮﻑ ﺃﻭ ﺇﱃ ﺣﻜﻤﻪ ،ﻓﻜﻴﻒ ﻳﺆﺛﹼﺮ ﰲ ﻣﻨﻌﻪ ،ﻭﺑﻼ ﺇﺳﻨﺎﺩ؛ ﻷﻥﹼ ﺍﻟﺘﺮﻛﻴﺐ ﺍﻹﺳﻨﺎﺩﻱ ﻳﻮﺟﺐ ﺑﻨﺎﺀ ﺍﳌﺮﻛﹼـﺐ ﻓـﻼ ﻳﻮﺟﺐ ﻣﻨﻊ ﺍﻟﺼﺮﻑ ﻛـ½ﺑﻌﻠﹶﺒﻚ ¼ﻓﺈﻧﻪ ﻣﺮﻛﺐ ﻣﻦ ½ﺑﻌﻞ¼ ﻭ½ﺑﻚ ¼ﺍﻷﻭﻝ ﺍﺳﻢ ﺻﻨﻢ ﻛﺎﻥ ﻟﻘﻮﻡ ﺇﻟﻴﺎﺱ ﻋﻠـﻰ ﻧﺒﻴﻨـﺎ ﻭﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﺷﲑ ﺇﻟﻴﻪ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿:ﺃﹶﺗﺪﻋﻮﻥﹶ ﺑﻌﻼﹰ﴾]ﺍﻟﺼﺎﻓﺎﺕ [١٢٥ :ﻭﳚﻲﺀ ﲟﻌﲎ ﺍﻟﺰﻭﺝ ﳓﻮ﴿ :ﻭﻫـﺬﹶﺍ ﺑﻌﻠِﻲ ﺷﻴﺨﺎﹰ﴾]ﻫﻮﺩ ،[٧٢ :ﻭﺍﻟﺜﺎﻧِﻲ ﺍﺳﻢ ﻛﺴﺮﻯ ،ﻭﳚﻲﺀ ﲟﻌﲎ ﺍﻟﺪﻕ ﻭﻣﻨـﻪ ﺳـﻤﻲ "ﻣﻜﹼـﺔ" ﺑــ"ﺑﻜﹼـﺔ" ﻟـﺪﻗﹼﻬﺎ ﺃﻋﻨﺎﻕ ﺍﳉﺒﺎﺑﺮﺓ ﻛﻤﺎ ﰲ ﻗﺼﺔ ﺍﻟﻔﻴﻞ ،ﺛﹸﻢ ﺟﻌﻞ ﻋﻠﻤﺎﹰ ﻟﺒﻠﺪﺓ ﺑـ"ﺍﻟﺸﺎﻡ" ،ﻭ½ﻣﻌﺪِﻳﻜﹶﺮِﺏ ¼ﻓﺈﻧﻪ ﻣﺮﻛﹼﺐ ﻣـﻦ ½ﻣﻌـﺪﻱ¼ ﻭ½ﻛﺮﺏ¼ ﺍﻷﻭﻝ ﻗﻴﻞ ﺃﺻـﻠﻪ ﻣﻌـﺪﻱ ﺑﺎﻟﺘـﺸﺪﻳﺪ ﻓﺨﻔﹼـﻒ ،ﻭﺍﻟﺜـﺎﻧِﻲ ﲟﻌـﲎ ﺍﻟﻜﺮﺑـﺔ ﻭﻫـﻮ ﻏـﲑ ﻣﻨـﺼﺮﻑ ﻟﻠﻌﻠﻤﻴـﺔ ﻭﺍﻟﺘﺮﻛﻴﺐ ،ﻭ½ﺷﺎﺏ ﻗﺮﻧﺎﻫﺎ¼ ﻣﺒﻨِﻲ ﻟﻜﻮﻥ ﺗﺮﻛﻴﺒـﻪ ﺑﺎﻹﺳـﻨﺎﺩ ،ﻭﻫـﻮ ﻟﻘـﺐ ﺍﻣـﺮﺃﺓ ،ﻭ½ﻗﺮﻧﺎﻫـﺎ¼ ﺃﺻـﻠﻪ ﻗﺮﻧـﺎﻥ ﺃﻱ: ﺿﻔﲑﺗﺎﻥ ،ﻓﺴﻘﻄﺖ ﺍﻟﻨﻮﻥ ﻟﻺﺿﺎﻓﺔ ،ﻳﻘﺎﻝ½ :ﺷﺎﺏ ﻗﺮﻧﺎﻫﺎ¼ ﺃﻱ :ﺍﺑﻴـﻀﺖ ﺿـﻔﲑﺗﺎﻫﺎ ،ﺳـﻤﻴﺖ ﺑـﻪ ﺍﻣـﺮﺃﺓ؛ ﻷـﺎ ﻛﺎﻧﺖ ﻛﺬﻟﻚ ،ﻓﺈﻥ ﻗﻠـﺖ :ﻛﻤـﺎ ﺃﻥﹼ ﺍﻟﺘﺮﻛﻴـﺐ ﺍﻹﺿـﺎﻓِﻲ ﻭﺍﻹﺳـﻨﺎﺩﻱ ﻻ ﻳﻜـﻮﻥ ﺳـﺒﺒﺎﹰ ﳌﻨـﻊ ﺍﻟـﺼﺮﻑ ﻛـﺬﻟﻚ ﺍﻟﺘﺮﻛﻴﺐ ﺍﻟﻮﺻﻔﻲ ﻭﺍﻟﺘﻌﺪﺍﺩﻱ ﻭﺍﻟـﺼﻮﺗِﻲ ﺃﻳـﻀﺎﹰ ﻻ ﻳﻜـﻮﻥ ﺳـﺒﺒﺎﹰ ﺇﻻﹼ ﺍﻻﻣﺘﺰﺍﺟـﻲ ،ﻓﻠِـﻢ ﻟﹶـﻢ ﳜـﺮﺝ ﺍﳌـﺺ ﻫـﺬﻩ ﺍﳌﺬﻛﻮﺭﺍﺕ ،ﻗﻠﻨﺎ :ﺇﻥﹼ ﺍﻟﺘﺮﻛﻴﺐ ﺍﻟﻮﺻﻔﻲ ﺩﺍﺧﻞ ﰲ ﺍﻹﺿﺎﻓِﻲ؛ ﻷﻧﻪ ﻛﻤﺎ ﺃﻥﹼ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﻗﻴﺪ ﻟﻠﻤﻀﺎﻑ ﻛﺬﻟﻚ ﺍﻟﺼﻔﺔ ﻗﻴﺪ ﻟﻠﻤﻮﺻﻮﻑ ،ﻓﻴﻜﻮﻥ ﻟﻜﻞﹼ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺗﺮﻛﻴﺐ ﺗﻘﻴﻴﺪﻱ ،ﻭﺃﻣﺎ ﺍﻟﺘﺮﻛﻴﺐ ﺍﻟﺘﻌﺪﺍﺩﻱ ﻭﺍﻟﺼﻮﺗِﻲ ﻓـﺪﺍﺧﻞ ﰲ ﺍﻹﺳﻨﺎﺩﻱ؛ ﻷﻥﹼ ﺍﻟﺘﺮﻛﻴﺐ ﺍﻹﺳﻨﺎﺩﻱ ﻻ ﻳﻜﻮﻥ ﺳـﺒﺒﺎﹰ ﻟﺒﻨﺎﺋـﻪ ﺇﻻﹼ ﺑﺎﻟﻌﻠﻤﻴـﺔ ﺍﻟﻮﺿـﻌﻴﺔ ﻭﳘـﺎ ﻣﺒﻨﻴـﺎﻥ ﻭﺿـﻌﺎﹰ ﻗﺒـﻞ ﺍﻟﻌﻠﻤﻴﺔ ﻓﻼ ﻳﻜﻮﻥ ﺳﺒﺒﺎﹰ ﳌﻨﻊ ﺍﻟﺼﺮﻑ ﻓﻼ ﺣﺎﺟﺔ ﺇﱃ ﺇﺧﺮﺍﺟﻬﺎ" ،ﻋﻖ" ﻭﻏﲑﻩ.
) (٢ﻗﻮﻟﻪ] :ﺃﻣﺎ ﺍﻷﻟﻒ ...ﺇﱁ[ ﺍﻋﻠﻢ ﺃﻥﹼ ﻟﻠﻨﺤﺎﺓ ﺧﻼﻓﺎﹰ ﰲ ﺳﺒﺒﻴﺘﻬﻤﺎ ﳌﻨﻊ ﺍﻟﺼﺮﻑ ،ﻓﺬﻫﺐ ﺑﻌـﻀﻬﻢ ﺇﱃ ﺃﻤـﺎ ﺳـﺒﺐ ﻟـﻪ ﻟﻜﻮﻧِﻬﻤﺎ ﻣﺰﻳﺪﺗﲔ ﻭﺍﳌﺰﻳﺪ ﻓﺮﻉ ﺍﳌﺰﻳﺪ ﻋﻠﻴﻪ ،ﻭﺫﻫﺐ ﺑﻌـﻀﻬﻢ ﺇﱃ ﺃﻤـﺎ ﺳـﺒﺐ ﻟـﻪ ﳌـﺸﺎﺑﻬﺘﻬﻤﺎ ﻷﻟﻔـﻲ ﺍﻟﺘﺄﻧﻴـﺚ ﰲ
i
ﻋﺪﻡ ﻗﺒﻮﻝ ﺍﻟﺘﺎﺀ ﻭﺍﳌﺸﺒﻪ ﻓﺮﻉ ﺍﳌﺸﺒﻪ ﺑﻪ ،ﻭﺍﻟﺮﺍﺟﺢ ﻫﻮ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧِﻲ ،ﻗﻮﻟﻪ½ :ﺇﻥ ﻛﺎﻧﺘﺎ ﰲ ﺍﺳـﻢ¼ ﺍﻋﻠـﻢ ﺃﻥﹼ ﺍﻻﺳـﻢ ﻗـﺪ ﻳﻄﻠﻖ ﻋﻠﻰ ﻣﺎ ﻳﻘﺎﺑﻞ ﺍﻟﻔﻌﻞ ﻭﺍﳊﺮﻑ ،ﻭﻗﺪ ﻳﻄﻠﻖ ﻋﻠﻰ ﻣﺎ ﻳﻘﺎﺑﻞ ﺍﻟﻠﻘﺐ ﻭﺍﻟﻜﻨﻴﺔ ،ﻭﻗـﺪ ﻳﻄﻠـﻖ ﻋﻠـﻰ ﻣـﺎ ﻳﻘﺎﺑـﻞ ﺍﻟـﺼﻔﺔ، ﻭﻫﻮ ﺍﳌﺮﺍﺩ ﻫﻬﻨﺎ ﻓﺸﺮﻃﻪ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻤﺎﹰ ،ﻭﺇﻧﻤﺎ ﺷﺮﻃﺖ ﺍﻟﻌﻠﻤﻴﺔ؛ ﻷﻤﺎ ﻟﹶﻤﺎ ﻛﺎﻧﺘـﺎ ﻣﺰﻳـﺪﺗﲔ ﻋﻠـﻰ ﺍﻷﺻـﻞ ﻛﺎﻧﺘـﺎ ﰲ ﻣﻮﺿﻊ ﺍﻟﺰﻭﺍﻝ ،ﻓﻼ ﺑﺪ ﻣﻦ ﺍﻟﻌﻠﻤﻴﺔ ﻟﻴﺄﻣﻦ ﻣﻨﻪ؛ ﻷﻥﹼ ﺍﻷﻋﻼﻡ ﳏﻔﻮﻇﺔ ﻋﻦ ﺍﻟﺘﻐﻴﺮ ﺑﻘﺪﺭ ﺍﻹﻣﻜﺎﻥ" ،ﻩ" ﻭﻏﲑﻩ.
٤٢
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kﻭﺍﻟﻨﻮﻥ ﺍﻟﺰﺍﺋﺪﺗﺎﻥ ﺇﻥ ﻛﺎﻧﺘﺎ ﰲ ﺍﺳﻢ ﻓﺸﺮﻃﻪ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻤﺎﹰ ﻛـ½ﻋﻤﺮﺍﻥ¼l )(١
ﻭ½ﻋﺜﻤﺎﻥ¼ ،ﻓـ½ﺳﻌﺪﺍﻥ¼ ﺍﺳﻢ ﻧﺒﺖ ﻣﻨﺼﺮﻑ ﻟﻌﺪﻡ ﺍﻟﻌﻠﻤﻴﺔ ،ﻭﺇﻥ ﻛﺎﻧﺘﺎ ﰲ
ﺻﻔﺔ ﻓﺸﺮﻃﻪ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻣﺆﻧﺜﻪ ﻋﻠﻰ ﻓﻌﻼﻧﺔ ﻛـ½ﺳﻜﺮﺍﻥ¼ ،ﻓـ½ﻧﺪﻣﺎﻥ¼
ﻣﻨﺼﺮﻑ ﻟﻮﺟﻮﺩ ½ﻧﺪﻣﺎﻧﺔ¼ ،ﺃﻣﺎ ﻭﺯﻥ ﺍﻟﻔﻌﻞ ﻓﺸﺮﻃﻪ ﺃﻥ ﳜﺘﺺ ﺑﺎﻟﻔﻌﻞ ﻭﻻ )(٢
)(٣
) (١ﻗﻮﻟــﻪ] :ﻓــﺸﺮﻃﻪ ...ﺇﱁ[ ﺍﻋﻠــﻢ ﺃﻥﹼ ﺑﻌــﻀﻬﻢ ﺷــﺮﻃﻮﺍ ﻟﺘــﺄﺛﲑ ﺍﻷﻟــﻒ ﻭﺍﻟﻨــﻮﻥ ﰲ ﺍﻟــﺼﻔﺔ ﺍﻧﺘﻔــﺎﺀ ½ﻓﻌﻼﻧــﺔ¼
ﻭﺍﳌﻘﺼﻮﺩ ﺑﺎﻧﺘﻔﺎﺀ ½ﻓﻌﻼﻧﺔ¼ ﻫﻬﻨﺎ ﻋﺪﻡ ﳊﻮﻕ ﺍﻟﺘﺎﺀ ﰲ ﺁﺧﺮ ½ﻓﻌﻼﻥ¼ ،ﻭﺇﻧﻤﺎ ﺷﺮﻁ ﻋﺪﻡ ﳊﻮﻕ ﺍﻟﺘﺎﺀ ﻟﻴﺒﻘﻰ ﺍﳌﺸﺎﺑﻬﺔ ﻷﻟﻔﻲ ﺍﻟﺘﺄﻧﻴﺚ ﰲ ﻋﺪﻡ ﳊﻮﻕ ﺍﻟﺘﺎﺀ ﰲ ﺍﻵﺧﺮ ،ﻭﺑﻌﻀﻬﻢ ﺷﺮﻃﻮﺍ ﻭﺟﻮﺩ ½ﻓﻌﻠـﻰ¼ ،ﻛــ½ﺳـﻜﺮﺍﻥ¼ ﺑﻔﺘﺢ ﺍﻟﻔﺎﺀ ﻓﺈﻧﻪ ﻏﲑ ﻣﻨﺼﺮﻑ ﻟﻮﺟﻮﺩ ½ﺳﻜﺮﻯ¼ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﺷﺮﻁ ﺍﻷﻟﻒ ﻭﺍﻟﻨﻮﻥ ﺍﻟﺰﺍﺋﺪﺗﲔ ﰲ ﺍﻟﺼﻔﺔ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻣﺆﻧﺜﻪ ﻋﻠﻰ ﻭﺯﻥ ½ﻓﻌﻼﻧﺔ¼ ﻓـ½ﻧﺪﻣﺎﻥ¼ ﻣﻨﺼﺮﻑ ﻟﻮﺟـﻮﺩ ½ﻧﺪﻣﺎﻧـﺔ¼ ،ﻭﻛـﺬﺍ ½ﺣـﺴﺎﻥ¼ ﺇﻥ ﺟﻌـﻞ ﻣـﻦ ﺍﳊﺴﻦ ﻳﻨﺼﺮﻑ؛ ﻷﻧﻪ ﻋﻠﻰ ﻭﺯﻥ ½ﻓﹶﻌﺎﻝ¼ ،ﻭﺇﻥ ﺟﻌﻞ ﻣﻦ ﺍﳊﺲ ﻻ ﻳﻨﺼﺮﻑ؛ ﻷﻧـﻪ ﻋﻠـﻰ ﻭﺯﻥ ½ﻓﹶﻌﻠﹶـﺎﻥ¼، ﻭﻻ ﻳﻘﺎﻝ ﰲ ﺍﳌﺆﻧﺚ½ :ﺣﺴﺎﻧﺔ¼" ،ﺳﻦ" ﻭﻏﲑﻩ.
) (٢ﻗﻮﻟﻪ] :ﺃﻣﺎ ﻭﺯﻥ ﺍﻟﻔﻌﻞ[ ﺃﻱ :ﻛﻮﻥ ﺍﻻﺳﻢ ﻋﻠﻰ ﻭﺯﻥ ﻳﻌﺪ ﻣﻦ ﺃﻭﺯﺍﻥ ﺍﻟﻔﻌﻞ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﺍﻷﻭﺯﺍﻥ ﻋﻠﻰ ﺛﻠﺜـﺔ
ﺃﻗﺴﺎﻡ :ﻣﺎ ﳜﺘﺺ ﺑﺎﻻﺳﻢ ،ﻭﻣﺎ ﳜـﺘﺺ ﺑﺎﻟﻔﻌـﻞ ،ﻭﻣـﺎ ﻳﻌـﻢ ﺍﻻﺳـﻢ ﻭﺍﻟﻔﻌـﻞ ،ﻓـﺎﳌﻌﺘﱪ ﻣـﻦ ﺑﻴﻨـﻬﺎ ﺍﻟـﻮﺯﻥ ﺍﳌﺨﺘﺺ ﺑﺎﻟﻔﻌﻞ ﻻ ﻏﲑ ،ﻭﺇﻧﻤﺎ ﺍﻋﺘﱪ ﺃﻭﺯﺍﻥ ﺍﻟﻔﻌﻞ ﻻ ﺃﻭﺯﺍﻥ ﺍﻻﺳﻢ ﻣﻊ ﺃﻥﹼ ﺃﻭﺯﺍﻥ ﺍﻻﺳﻢ ﺃﻗﻮﻯ ﻟﻴﻮﺍﻓﻖ ﻫـﺬﺍ ﺍﻟﺴﺒﺐ ﻣﻊ ﺍﻟﺒﺎﻗﻴﺔ ﰲ ﺍﻟﻔﺮﻋﻴﺔ ﺑﺄﻥﹼ ﺍﻷﺳﺒﺎﺏ ﻛﻠﹼﻬﺎ ﻓﺮﻭﻉ ﻣﻦ ﺍﻷﺻﻮﻝ ﻭﺍﻻﺳﻢ ﺃﺻﻞ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﻔﻌﻞ ﻓﻜﺬﺍ ﻭﺯﻧﻪ ﺃﺻﻞ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻭﺯﻥ ﺍﻟﻔﻌﻞ ،ﻓﻜﺎﻥ ﻭﺯﻥ ﺍﻟﻔﻌﻞ ﻓﺮﻋﺎﹰ ﻟﻮﺯﻥ ﺍﻻﺳﻢ ،ﻓﻠﻮ ﺟﻌﻞ ﻭﺯﻥ ﺍﻻﺳﻢ ﺳﺒﺒﺎﹰ ﻟـﺰﻡ ﳐﺎﻟﻔﺔ ﻫﺬﺍ ﺍﻟﺴﺒﺐ ﻋﻦ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺒﺎﻗﻴﺔ" ،ﻩ".
) (٣ﻗﻮﻟﻪ] :ﺃﻥ ﳜﺘﺺ [ﺃﻱ :ﳜﺘﺺ ﺫﻟﻚ ﺍﻟﻮﺯﻥ ﺑﺎﻟﻔﻌﻞ ،ﻓﺈﻥ ﻗﻠﺖ :ﺇﻥﹼ ﻭﺯﻥ ﺍﻟﻔﻌﻞ ﺇﻣﺎ ﻣﻮﺟﻮﺩ ﰲ ﺍﻻﺳﻢ ﺃﻭ
i
ﻻ ،ﻓﺈﻥ ﻭﺟﺪ ﻓﻴﻪ ﺑﻄﻞ ﺍﳋﺎﺻﺔ؛ ﻷﻥﹼ ﺧﺎﺻﺔ ﺍﻟﺸﺊ ﻣﺎ ﻳﻮﺟﺪ ﻓﻴﻪ ﻭﻻ ﻳﻮﺟﺪ ﰲ ﻏـﲑﻩ ،ﻭﺇﻥ ﻟﹶـﻢ ﻳﻮﺟـﺪ ﻓﻴـﻪ ﻓﺎﻻﺳﻢ ﻻ ﻳﻜﻮﻥ ﻭﺯﻥ ﺍﻟﻔﻌﻞ ﻓﻴﻪ ﺳﺒﺒﺎﹰ ،ﻗﻠﻨﺎ :ﺇﻥﹼ ﺍﻟﻮﺯﻥ ﺍﳌﺨﺘﺺ ﺑﺎﻟﻔﻌﻞ ﻻ ﻳﻮﺟﺪ ﰲ ﺍﻻﺳﻢ ﺍﺑﺘﺪﺍﺀ ﺑﻞ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻨﻘﻞ ﻋﻦ ﺍﻟﻔﻌﻞ ﻛﻤﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺑﻘﻮﻟﻪ½ :ﺇﻻﹼ ﻣﻨﻘﻮﻻﹰ ﻋﻦ ﺍﻟﻔﻌﻞ¼ ﳓﻮ½ :ﺿﺮﺏ ¼ﻓﺈﻧﻪ ﺻﻴﻐﺔ ﻓﻌﻞ ﻣﺎﺽ ﺍﺑﺘﺪﺍﺀ ﺛﹸﻢ ﺟﻌﻞ ﻋﻠﻤﺎﹰ ﻟﺮﺟﻞ ﻭﻗﻊ ﻋﻠﻴﻪ ﻛﺜﲑ ﺍﻟﻀﺮﺏ ﻓﺼﺎﺭ ﻏﲑ ﻣﻨﺼﺮﻑ ﻟﻮﺟـﻮﺩ ﺍﻟـﺴﺒﺒﲔ :ﺍﻟﻌﻠﻤﻴـﺔ ﻭﻭﺯﻥ ﺍﻟﻔﻌﻞ ،ﻭﻛﺬﺍ ½ﺷﻤﺮ¼ ﺻﻴﻐﺔ ﻓﻌﻞ ﻣﺎﺽ ﻣﻦ ﺍﻟﺘﻔﻌﻴﻞ ﺍﺑﺘﺪﺍﺀ ﺛﹸﻢ ﺟﻌﻞ ﻋﻠﻤﺎﹰ ﻟﻔﺮﺱ ﺣﺠﺎﺝ ﺍﺑﻦ ﻳﻮﺳﻒ ﻓﺼﺎﺭ ﻏﲑ ﻣﻨﺼﺮﻑ ﻟﻮﺟﻮﺩ ﺍﻟﺴﺒﺒﲔ :ﺍﻟﻌﻠﻤﻴﺔ ﻭﻭﺯﻥ ﺍﻟﻔﻌﻞ" ،ﻩ".
٤٣
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kﻳﻮﺟﺪ ﰲ ﺍﻻﺳﻢ ﺇﻻﹼ ﻣﻨﻘﻮﻻﹰ ﻋﻦ ﺍﻟﻔﻌﻞ ﻛـ½ﺷﻤﺮ¼ ﻭ½ﺿﺮﺏ¼ ،ﻭﺇﻥ ﻟﹶﻢl ﳜﺘﺺ ﺑﻪ ﻓﻴﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺃﻭﻟﻪ ﺇﺣﺪﻯ ﺣﺮﻭﻑ ﺍﳌﻀﺎﺭﻋﺔ ﻭﻻ ﻳﺪﺧﻠﻪ )(١
ﺍﳍﺎﺀ ﻛـ½ﺃﲪﺪ¼ ﻭ½ﻳﺸﻜﺮ¼ ﻭ½ﺗﻐﻠﺐ¼ ﻭ½ﻧﺮﺟﺲ¼ ،ﻓـ½ﻳﻌﻤﻞﹲ¼ ﻣﻨﺼﺮﻑ
ﻟﻘﺒﻮﻟِﻬﺎ ﺍﳍﺎﺀ ﻛﻘﻮﳍﻢ½ :ﻧﺎﻗﺔ ﻳﻌﻤﻠﺔ¼ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﻛﻞﹼ ﻣﺎ ﺷﺮﻁ ﻓﻴﻪ ﺍﻟﻌﻠﻤﻴﺔ )(٢
ﻭﻫﻮ ﺍﳌﺆﻧﺚ ﺑﺎﻟﺘﺎﺀ ﻭﺍﳌﻌﻨﻮﻱ ﻭﺍﻟﻌﺠﻤﺔ ﻭﺍﻟﺘﺮﻛﻴﺐ ﻭﺍﻻﺳﻢ ﺍﻟﺬﻱ ﻓﻴﻪ
ﺍﻷﻟﻒ ﻭﺍﻟﻨﻮﻥ ﺍﻟﺰﺍﺋﺪﺗﺎﻥ ،ﺃﻭ ﻟﹶﻢ ﻳﺸﺘﺮﻁ ﻓﻴﻪ ﺫﻟﻚ ،ﻭﺍﺟﺘﻤﻊ ﻣﻊ ﺳﺒﺐ ) (١ﻗﻮﻟﻪ] :ﻭﺇﻥ ﻟﹶﻢ ﳜﺘﺺ ﺑﻪ[ ﺃﻱ :ﺇﻥ ﻟﹶﻢ ﳜﺘﺺ ﺍﻟﻮﺯﻥ ﰲ ﺍﻻﺳﻢ ﺑﺎﻟﻔﻌﻞ ﺑﻞ ﻳﻜـﻮﻥ ﻣـﺸﺘﺮﻛﺎﹰ ﺑـﲔ ﺍﻻﺳـﻢ
ﻭﺍﻟﻔﻌﻞ ﻓﻴﺠﺐ ﻟﻜﻮﻧﻪ ﻏﲑ ﻣﻨﺼﺮﻑ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺃﻭﻟﻪ ﺃﺣﺪ ﺣﺮﻭﻑ ﺍﳌﻀﺎﺭﻋﺔ ﻟﻴﻜﻮﻥ ﺫﻟﻚ ﺍﻟﻮﺯﻥ ﳐﺘﺼﺎ ﺑﺎﻟﻔﻌﻞ؛ ﻷﻥﹼ ﺣﺮﻑ ﺍﳌﻀﺎﺭﻉ ﻣﻦ ﺧﻮﺍﺹ ﺍﻟﻔﻌﻞ ،ﻓﺒﻮﺟﻮﺩﻩ ﻳﺼﲑ ﺫﻟﻚ ﺍﻟﻮﺯﻥ ﻣﻦ ﺣﺎﻝ ﺍﻻﺷﺘﺮﺍﻙ ﺇﱃ ﺣﺎﻝ ﺍﻟﺘﺨﺼﻴﺺ ،ﻓﻜﺎﻥ ﻛﻤﺎ ﺃﻥ ﳜﺘﺺ ﺑﺎﻟﻔﻌﻞ ،ﻭﺇﻧﻤﺎ ﺷﺮﻁ ﻋﺪﻡ ﺩﺧﻮﻝ ﺍﻟﺘﺎﺀ ﻋﻠﻴﻪ؛ ﻷﺎ ﻟﻮ ﺩﺧﻠﺖ ﻋﻠﻴﻪ ﻳﻠﺰﻡ ﺧــﺮﻭﺝ ﻭﺯﻥ ﺍﻟﻔﻌــﻞ ﻋــﻦ ﻛﻮﻧــﻪ ﻭﺯﻥ ﺍﻟﻔﻌــﻞ ﻻﺧﺘــﺼﺎﺹ ﺍﻟﺘــﺎﺀ ﺑﺎﻻﺳــﻢ ﻓــﻼ ﻳﺘﺤﻘﹼــﻖ ﻣــﺸﺎﺑﻬﺘﻪ ﺑﺎﻟﻔﻌــﻞ، ﻛـ½ﺃﲪﺪ¼ ﻭ½ﻳﺸﻜﺮ¼ ﻭ½ﺗﻐﻠﺐ¼ ﺃﻋﻼﻣﺎﹰ ﻟﺮﺟﺎﻝ ،ﻭ½ﻧﺮﺟﺲ¼ ﺍﲰﺎﹰ ﻟﻮﺭﺩ ﻣﻌﻴﻦ ،ﻛﻠﹼﻬـﺎ ﻏـﲑ ﻣﻨـﺼﺮﻑ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﻋﺪﻡ ﺩﺧﻮﻝ ﺍﻟﺘﺎﺀ ﺷﺮﻃﺎﹰ ﻟﻮﺯﻥ ﺍﻟﻔﻌﻞ ﺍﳌﺸﺘﺮﻙ ﺑﲔ ﺍﻻﺳﻢ ﻭﺍﻟﻔﻌﻞ ﻓـ½ﻳﻌﻤﻞ¼ ﻭﻫﻮ ﺍﳉﻤﻞ ﺍﻟﻘﻮﻱ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﻭﺍﻟﺴﲑ ﻣﻨﺼﺮﻑ ﻟﻘﺒﻮﻟﻪ ﺍﳍﺎﺀ ﻛﻘﻮﻟِﻬﻢ½ :ﻧﺎﻗﺔ ﻳﻌﻤﻠﺔ¼" ،ﻱ".
) (٢ﻗﻮﻟﻪ] :ﻭﺍﻋﻠﻢ[ ﺍﻋﻠﻢ ﺃﻥﹼ ﺍﻷﺳﺎﺏ ﺍﻷﺭﺑﻌﺔ :ﺍﳌﺆﻧﺚ ﺑﺎﻟﺘﺎﺀ ﻟﻔﻈﺎﹰ ﻭﺍﳌﻌﻨﻮﻱ ،ﻭﺍﻟﻌﺠﻤﺔ ،ﻭﺍﻟﺘﺮﻛﻴﺐ ،ﻭﺍﻻﺳﻢ
i
ﺍﻟﹼﺬﻱ ﻓﻴﻪ ﺍﻷﻟﻒ ﻭﺍﻟﻨﻮﻥ ﺍﻟﺰﺍﺋﺪﺗﺎﻥ ،ﻳﺸﺘﺮﻁ ﻓﻴﻬﺎ ﺍﻟﻌﻠﻤﻴﺔ ﻟﺘﺄﺛﲑ ﻛﻞﹼ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﰲ ﻣﻨﻊ ﺍﻟﺼﺮﻑ ،ﻭﻳـﺸﺘﺮﻁ ﺃﻳﻀﺎﹰ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺴﺒﺐ ﺍﻵﺧﺮ ﻫﻮ ﺍﻟﻌﻠﻤﻴﺔ ﻻ ﻏﲑ ،ﻭﺃﻥﹼ ﺍﻟﺴﺒﺒﲔ :ﺍﻟﻌـﺪﻝ ﻭﻭﺯﻥ ﺍﻟﻔﻌـﻞ ،ﻻ ﻳـﺸﺘﺮﻁ ﻓﻴﻬﻤـﺎ ﺍﻟﻌﻠﻤﻴﺔ ﻻ ﺗﺄﺛﲑﺍﹰ ﻭﻻ ﺳﺒﺒﺎﹰ ،ﻓﻬﺬﻩ ﺍﻟﺴﺘﺔ ﻋﻠﻰ ﻗﺴﻤﲔ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ :ﻣﺎ ﻳﺸﺘﺮﻁ ﻓﻴﻪ ﺍﻟﻌﻠﻤﻴﺔ ﻟﻠﺘﺄﺛﲑ ﻭﻟـﺴﺒﺒﻴﺔ ﺃﺧﺮﻯ ،ﻭﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻧِﻲ :ﻣﺎ ﻻ ﻳﺸﺘﺮﻁ ﻓﻴﻪ ﺍﻟﻌﻠﻤﻴﺔ ﻻ ﻟﻠﺘﺄﺛﲑ ﻭﻻ ﻟﻠﺴﺒﺒﻴﺔ ﺍﻷﺧﺮﻯ ،ﻓﺈﺫﺍ ﻧﻜﹼـﺮ ﺍﻟﻘـﺴﻢ ﺍﻷﻭﻝ ﺻﺮﻑ؛ ﻷﻥﹼ ﺍﻟﻌﻠﻤﻴﺔ ﻗﺪ ﺯﺍﻟﺖ ﺑﺎﻟﺘﻨﻜﲑ ﻭﺍﻟﺴﺒﺐ ﺍﻵﺧﺮ ﻗﺪ ﻓﺎﺕ ﺑﻔﻮﺕ ﺷﺮﻃﻪ ﻓﺒﻘﻲ ﺣﻴﻨﺌﺬ ﺑﻼ ﺳـﺒﺐ ﻣـﻦ ﺣﻴﺚ ﺍﻟﺘﺄﺛﲑ ،ﻭﺇﺫﺍ ﻧﻜﹼﺮ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻧِﻲ ﺻﺮﻑ ﺃﻳﻀﺎﹰ ﻟﺒﻘﺎﺋﻪ ﻋﻠﻰ ﺳﺒﺐ ﻭﺍﺣـﺪ ﻭﻫـﻮ ﺍﻟﻌـﺪﻝ ﺃﻭ ﻭﺯﻥ ﺍﻟﻔﻌـﻞ، ﻭﺍﻟﺴﺒﺐ ﺍﻟﻮﺍﺣﺪ ﻻ ﳝﻨﻊ ﺍﻟﺼﺮﻑ.
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j
kﻭﺍﺣﺪ ﻓﻘﻂ ،ﻭﻫﻮ ﺍﻟﻌﻠﻢ ﺍﳌﻌﺪﻭﻝ ﻭﻭﺯﻥ ﺍﻟﻔﻌﻞ ﺇﺫﺍ ﻧﻜﹼﺮ ﺻﺮﻑ ،ﺃﻣﺎ ﰲl )(١
ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﻓﻠﺒﻘﺎﺀ ﺍﻻﺳﻢ ﺑﻼ ﺳﺒﺐ ،ﻭﺃﻣﺎ ﰲ ﺍﻟﺜﺎﱐ ﻓﻠﺒﻘﺎﺋﻪ ﻋﻠﻰ ﺳﺒﺐ ﻭﺍﺣﺪ ،ﺗﻘﻮﻝ½ :ﺟﺎﺀﱐ ﻃﻠﺤﺔ ﻭﻃﻠﺤﺔﹲ ﺁﺧﺮ¼ ﻭ½ﻗﺎﻡ ﻋﻤﺮ ﻭﻋﻤﺮ ﺁﺧﺮ¼ ﻭ½ﺿﺮﺏ ﺃﲪﺪ ﻭﺃﲪﺪ ﺁﺧﺮ¼ ،ﻭﻛﻞﹼ ﻣﺎ ﻻﻳﻨﺼﺮﻑ ﺇﺫﺍ ﺃﺿﻴﻒ ﺃﻭ ﺩﺧﻠﻪ )(٢
ﺍﻟﻼﻡ ﻓﺪﺧﻠﻪ ﺍﻟﻜﺴﺮﺓ ،ﳓﻮ½ :ﻣﺮﺭﺕ ﺑﺄﲪﺪﻛﻢ ﻭﺑﺎﻷﲪﺪ¼.
) (١ﻗﻮﻟﻪ] :ﺇﺫﺍ ﻧﻜﹼﺮ[ ﺍﻋﻠﻢ ﺃﻥﹼ ﺗﻨﻜﲑ ﺍﻷﻋﻼﻡ ﻋﻠﻰ ﺛﻠﺜﺔ ﺃﻗـﺴﺎﻡ ،ﺍﻷﻭﻝ :ﺃﻥ ﻳﺠﻌـﻞ ﺍﻟﻌﻠـﻢ ﺍﻟﻮﺍﺣـﺪ ﻋﺒـﺎﺭﺓ ﻋـﻦ
ﲨﻠﺔ ﻛﻠﻔﻆ ½ﻓﻼﻥ¼ ﻋﺒﺎﺭﺓ ﻋﻦ ﻛﻞﹼ ﻓﺮﺩ ﻣﻦ ﺍﳉﻤﺎﻋﺔ ،ﻭﺍﻟﺜﺎﻧِﻲ :ﺃﻥ ﻳﺠﻌﻞ ﻋﺒﺎﺭﺓ ﻋـﻦ ﺍﻟﻮﺻـﻒ ﺍﳌـﺸﺘﻬﺮ ﺻﺎﺣﺒﻪ ﺑﻪ ﻛﻘﻮﻟِﻬﻢ½ :ﻟﻜﻞﹼ ﻓﺮﻋﻮﻥ ﻣﻮﺳﻰ¼ ﺃﻱ :ﻟﻜﻞﹼ ﻣﺒﻄﻞ ﻣﺤﻖ؛ ﻷﻥﹼ ﻓﺮﻋﻮﻥ ﻣﺸﻬﻮﺭ ﺑﻮﺻﻒ ﺍﻹﺑﻄﺎﻝ ﻭﻣﻮﺳﻰ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻣﺸﻬﻮﺭ ﺑﻮﺻـﻒ ﺍﳊﻘﻴـﺔ ،ﻭﺍﻟﺜﺎﻟـﺚ :ﺃﻥ ﻳﺠﻌـﻞ ﺗﺜﻨﻴـﺔ ﺃﻭ ﲨﻌـﺎﹰ ﳓﻮ½ :ﺍﻟﺰﻳﺪﺍﻥ¼ ﻭ½ﺍﻟﺰﻳﺪﻭﻥ¼ ﺑﺪﻟﻴﻞ ﺩﺧﻮﻝ ﺍﻟﻼﻡ ﻋﻮﺿﺎﹰ ﻋﻦ ﺫﻟﻚ ﺍﻟﻌﻠﻤﻴﺔ ﻓﻠﻮﻛﺎﻧﺖ ﺍﻟﻌﻠﻤﻴﺔ ﺑﺎﻗﻴﺔ ﰲ ﺍﻟﺘﺜﻨﻴﺔ ﻭﺍﳉﻤﻊ ﻟﹶﻢ ﳚﺰ ﻋﻠﻴﻬﻤﺎ ﺩﺧﻮﻟﹸﻬﺎ ﻟﺌﻼﹼ ﻳﻠﺰﻡ ﺗﻌﺮﻳﻒ ﺍﳌﻌﺮﻑ" ،ﻭ ،ﻋﺒﺪ".
) (٢ﻗﻮﻟﻪ] :ﻛﻞﹼ ﻣﺎ ﻻ ﻳﻨﺼﺮﻑ ...ﺇﱁ[ ﺃﻱ :ﻛﻞﹼ ﺍﺳﻢ ﻏﲑ ﻣﻨﺼﺮﻑ ﺇﺫﺍ ﺃﺿﻴﻒ ﺃﻭ ﺩﺧﻠﻪ ﺍﻟﻼﻡ ﺩﺧﻠﻪ ﺍﻟﻜﺴﺮﺓ ﰲ ﺣﺎﻟﺔ ﺍﳉﺮ؛ ﻷﻥﹼ ﺍﻹﺿﺎﻓﺔ ﻭﺍﻟﻼﻡ ﻣﻦ ﺧﻮﺍﺹ ﺍﻻﺳﻢ ﺍﳌﻌﻈﻤﺔ ﻓﺒﻮﺟﻮﺩﻫِﻤﺎ ﺭﺟﻊ ﺍﻻﺳﻢ ﺇﱃ ﺃﺻـﻠﻪ ﺍﳌﺘـﺮﻭﻙ
i
ﻭﻫﻮ ﺍﻻﻧﺼﺮﺍﻑ ،ﻭﺍﻋﻠﻢ ﺃﻧﻪ ﺇﻥ ﻛﺎﻥ ﺍﻟﺴﺒﺒﺎﻥ ﺑﺎﻗﻴﲔ ﺑﻌﺪ ﺍﻹﺿﺎﻓﺔ ﻭﺩﺧﻮﻝ ﺍﻟﻼﻡ ﻓﺎﻻﺳﻢ ﻏﲑ ﻣﻨﺼﺮﻑ ﺇﻻﹼ ﺃ ﹼﻥ ﺣﻜﻤﻪ ﺣﻜﻢ ﺍﳌﻨﺼﺮﻑ ،ﻭﺇﻥ ﺯﺍﻻ ﺃﻭ ﺯﺍﻝ ﺃﺣﺪﳘﺎ ﻓﺎﻻﺳﻢ ﻣﻨﺼﺮﻑ ،ﻭﺑﻴﺎﻥ ﺫﻟﻚ ﺃﻥﹼ ﺍﻻﺳﻢ ﻻ ﳜﻠﻮ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺃﺣﺪ ﺍﻟﺴﺒﺒﲔ ﻋﻠﻤﻴﺔ ﺃﻭ ﻻ ،ﻓﺈﻥ ﻛﺎﻥ ﺍﻷﻭﻝ ﻓﻼ ﳜﻠﻮ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﻌﻠﻤﻴﺔ ﺑﻄﺮﻳﻖ ﺍﻟﺸﺮﻃﻴﺔ ﺃﻭ ﻻ ،ﻓﺈﻥ ﻛﺎﻥ ﺑﻄﺮﻳﻖ ﺍﻟﺸﺮﻃﻴﺔ ﺯﺍﻻ ﻣﻌﺎﹰ ،ﻭﺇﻥ ﻛﺎﻥ ﺑﻐﲑ ﺍﻟﺸﺮﻃﻴﺔ ﺯﺍﻝ ﺃﺣﺪﳘﺎ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺜﺎﻧِﻲ ﻓﺎﻟﺴﺒﺒﺎﻥ ﺑﺎﻗﻴﺎﻥ ،ﻓﺈﻥ ﻗﻠﺖ :ﻗﻮﻟﻜﻢ ﺑﺪﺧﻮﻝ ﺍﻟﻜﺴﺮﺓ ﺣﲔ ﺍﻹﺿﺎﻓﺔ ﻭﺩﺧﻮﻝ ﺍﻟﻼﻡ ﻗﺪ ﻧﻮﻗﺾ ﺑــ½ﺃﲪـﺪ¼ ﰲ ½ﺍﻟﹾﻤـﺎﻝ ﻷﲪﺪ ¼ﻭ½ﻏﻼﻡ ﺃﲪﺪ¼؛ ﻷﻧﻪ ﰲ ﺍﻷﻭﻝ ﻣﺪﺧﻮﻝ ﺍﻟﻼﻡ ،ﻭﰲ ﺍﻟﺜﺎﻧِﻲ ﻣﻀﺎﻑ ﺇﻟﻴﻪ ﻭﻟﹶﻢ ﻳﺪﺧﻠﻪ ﺍﻟﻜﺴﺮﺓ ،ﻗﻠﻨﺎ: ﺍﳌﺮﺍﺩ ﺑﺎﻟﻼﻡ ﻻﻡ ﺍﻟﺘﻌﺮﻳﻒ ،ﻭﺑﺎﻹﺿﺎﻓﺔ ﺇﺿﺎﻓﺘﻪ ﺇﱃ ﺍﻟﻐﲑ ﻻ ﺇﺿﺎﻓﺔ ﺍﻟﻐﲑ ﺇﻟﻴﻪ ﻓﻼ ﻧﻘﺾ ،ﻓﺈﻥ ﻗﻠـﺖ :ﺍﻟـﻨﻘﺾ ﻣﻮﺟﻮﺩ ﰲ ½ﻣﺴﺎﺟﺪ¼ ﰲ ½ﺭﺃﻳﻨﺎ ﺍﳌﺴﺎﺟﺪ ¼ﻭ½ﺩﺧﻠﻨﺎ ﻣﺴﺎﺟﺪﻛﻢ¼؛ ﻷﻧﻪ ﻣﻨﺼﻮﺏ ﻣﻊ ﺃﻧﻪ ﰲ ﺍﻷﻭﻝ ﻣﺪﺧﻮﻝ ﻻﻡ ﺍﻟﺘﻌﺮﻳﻒ ،ﻭﰲ ﺍﻟﺜﺎﻧِﻲ ﻣﻀﺎﻑ ﺇﱃ ﺍﻟﻐﲑ ،ﻗﻠﻨﺎ :ﺍﻟﻜﺴﺮﺓ ﺃﻱ :ﺍﳉﺮ ﺃﺛﺮ ﺍﳉﺎﺭ ﻭﺍﳉﺎﺭ ﻫﻬﻨﺎ ﻣﻨﺘﻒ ﻓﻜـﺬﺍ ﺃﺛﺮﻩ ،ﻧﻌﻨِﻲ :ﻳﺪﺧﻠﻪ ﺍﻟﻜﺴﺮﺓ ﰲ ﺣﺎﻟﺔ ﺍﳉﺮ" ،ﻣﺲ ،ﻩ" ﻭﻏﲑﳘﺎ.
٤٥
j
ّ )(١ ﺍﳌﻘﺼﺪ ﺍﻷﻭﻝ :ﺍﻷﲰﺎﺀ ﺍﳌﺮﻓﻮﻋﺎﺕ
k
ﲦﺎﻧﻴﺔ ﺃﻗﺴﺎﻡ ﺍﻟﻔﺎﻋﻞ ،ﻭﻣﻔﻌﻮﻝ ﻣﺎﻟﹶﻢl )(٢
ﻳﺴﻢ ﻓﺎﻋﻠﻪ ،ﻭﺍﳌﺒﺘﺪﺃ ،ﻭﺍﳋﱪ ،ﻭﺧﱪ ½ﺇﻥﹼ¼ ﻭﺃﺧﻮﺍﺎ ،ﻭﺍﺳﻢ ½ﻛﺎﻥ¼ ﻭﺃﺧﻮﺍﺎ ،ﻭﺍﺳﻢ ½ﻣﺎ¼ ﻭ½ﻻ¼ ﺍﳌﺸﺒﻬﺘﲔ ﺑـ½ﻟﻴﺲ¼ ،ﻭﺧﱪ ½ﻻ¼ ﺍﻟﹼﱵ ﻟﻨﻔﻲ
) (١ﻗﻮﻟﻪ] :ﺍﳌﻘﺼﺪ ...ﺇﱁ[ ﻟﹶﻤﺎ ﻓﺮﻍ ﻋﻦ ﺍﳌﻘﺪﻣﺔ ﺷﺮﻉ ﰲ ﺍﳌﻘﺎﺻﺪ ﻭﻫﻲ ﺍﳌﺮﻓﻮﻋﺎﺕ ﻭﺍﳌﻨﺼﻮﺑﺎﺕ ﻭﺍﺮﻭﺭﺍﺕ ،ﻭﻟﹶﻤﺎ ﻛﺎﻥ ﺍﳌﺮﻓﻮﻋﺎﺕ ﺃﺻﻼﹰ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﳌﻨﺼﻮﺑﺎﺕ ﻭﺍﺮﻭﺭﺍﺕ ﻟﻮﺟﻬﲔ ﺍﻷﻭﻝ: ﻻﺷﺘﻤﺎﻟِﻬﺎ ﻋﻠﻰ ﺍﳊﺮﻛﺔ ﺍﻟﻘﻮﻳﺔ ،ﻭﺍﻟﺜﺎﻧِﻲ :ﻻﺷﺘﻤﺎﻟِﻬﺎ ﻋﻠﻰ ﻋﻤﺪﺓ ﺍﻟﻜﻼﻡ ﻭﻫﻲ ﺍﳌﺒﺘﺪﺃ ﻭﺍﻟﻔﺎﻋﻞ ،ﻭﻛﺎﻥ ﻣﺸﺘﻤﻞ ﺍﻟﻘﻮﻱ ﻭﺍﻟﻌﻤﺪﺓ ﻗﻮﻳﺎ ﻭﻋﻤﺪﺓ ﻗﺪﻣﻬﺎ ﻋﻠﻰ ﺍﳌﻨﺼﻮﺑﺎﺕ ﻭﺍﺮﻭﺭﺍﺕ ،ﻭﺍﳌﺮﻓﻮﻋﺎﺕ ﲨﻊ ﺍﳌﺮﻓﻮﻉ ﻻ ﺍﳌﺮﻓﻮﻋﺔ ،ﻭﻫﻮ ﻣﺎ ﺍﺷﺘﻤﻞ ﻋﻠﻰ ﻋﻼﻣﺔ ﺍﻟﻔﺎﻋﻠﻴﺔ ،ﻭﻫﻲ ﺍﻟﺮﻓﻊ ﻭﺍﻟﻮﺍﻭ ﻭﺍﻷﻟﻒ ﳓﻮ½ :ﺟﺎﺀﻧِﻲ ﺯﻳﺪ ﻭﺃﺑﻮﻩ ﻭﺍﻟﺰﻳﺪﺍﻥ¼ ،ﻭﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺗﻠﻚ ﺍﻟﻌﻼﻣﺔ ﻟﻔﻈﺎﹰ ﺃﻭ ﺗﻘﺪﻳﺮﺍﹰ ،ﻓﺈﻥ ﻗﻠﺖ :ﺍﳌﺮﻓﻮﻋﺎﺕ ﲨﻊ ﺍﳌﺮﻓﻮﻉ ﻻ ﺍﳌﺮﻓﻮﻋﺔ ﻋﻠﻰ ﻗﻮﻟﻜﻢ ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥﹼ ﺍﳉﻤﻊ ﺑﺎﻷﻟﻒ ﻭﺍﻟﺘﺎﺀ ﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﻟﻠﻤﺆﻧﺚ ﻓﻜﻴﻒ ﻳﺼﺢ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﻓﻮﻋﺎﺕ ﲨﻊ ﺍﳌﺮﻓﻮﻉ ،ﻗﻠﻨﺎ :ﻳﺼﺢ ﻟﻮﺟﻬﲔ :ﺇﻣﺎ ﻟﻜﻮﻧﻪ ﺷﺎﺫﺍ ﻛـ½ﺳﻨﻮﻥ¼ ﲨﻊ ½ﺳﻨﺔ¼ ،ﺃﻭ ﻷﻥﹼ ﺍﳌﺮﻓﻮﻋﻴﺔ ﺻﻔﺔ ﺍﻻﺳﻢ ﻭﺍﻻﺳﻢ ﻣﻮﺻﻮﻑ ﺑِﻬﺎ ﻭﺫﻟﻚ ﺍﻻﺳﻢ ﻣﺸﺎﺑِﻪ ﻟﺬﺍﺕ ﺍﳌﺆﻧﺚ ﰲ ﻧﻘﺼﺎﻥ ﺍﻟﻌﻘﻞ ﰲ ﺍﳌﺆﻧﺚ ﻭﻋﺪﻡ ﺍﻟﻌﻘﻞ ﰲ ﺍﻻﺳﻢ ﻓﻜﻤﺎ ﺃﻥﹼ ﺻﻔﺎﺕ ﺍﳌﺆﻧﺚ ﲡﻤﻊ ﺑﺎﻷﻟﻒ ﻭﺍﻟﺘﺎﺀ ﻛﺬﺍ ﺻﻔﺎﺕ ﺍﻻﺳﻢ ﺍﻟﹼﺬﻱ ﻻ ﻳﻌﻘﻞ ﲡﻤﻊ ﺑِﻬﻤﺎ ﳓﻮ½ :ﺍﳉﺒﺎﻝ ﺍﻟﺮﺍﺳﺨﺎﺕ¼ ﻭ½ﺍﻟﻜﻮﺍﻛﺐ ﺍﻟﻄﺎﻟﻌﺎﺕ¼ ،ﻭﺇﻧﻤﺎ ﺟﺎﺀ ﺍﳌﺺ ﺑﺼﻴﻐﺔ ﺍﳉﻤﻊ ﺩﻭﻥ ﺍﳌﻔﺮﺩ ﺗﻨﺒﻴﻬﺎﹰ ﻋﻠﻰ ﻛﺜﺮﺓ ﺃﻧﻮﺍﻋﻬﺎ ﻓﻔﻴﻪ ﺑﺮﺍﻋﺔ ﺍﻻﺳﺘﻬﻼﻝ ،ﻭﻫﻮ ﺍﻹﺷﺎﺭﺓ ﻋﻠﻰ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺃﻭﻝ ﺍﻷﻣﺮ ﺇﲨﺎﻻﹰ" ،ﻩ".
) (٢ﻗﻮﻟﻪ] :ﲦﺎﻧﻴﺔ ﺃﻗﺴﺎﻡ[ ﺇﻧﻤﺎ ﺍﳓﺼﺮﺕ ﺃﻗﺴﺎﻡ ﺍﳌﺮﻓﻮﻋﺎﺕ ﰲ ﲦﺎﻧﻴﺔ؛ ﻷﻥﹼ ﺍﳌﺮﻓﻮﻉ ﻣﺎ ﺍﺷﺘﻤﻞ ﻋﻠﻰ ﻋﻼﻣﺔ ﺍﻟﻔﺎﻋﻠﻴﺔ ﻭﻫﻲ ﺃﻱ :ﺍﻟﻔﺎﻋﻠﻴﺔ ﻋﻠﻰ ﻧﻬﺠﲔ ﺃﺣﺪﳘﺎ :ﻛﻮﻥ ﺍﻟﺸﺊ ﻣﺴﻨﺪﺍﹰ ﺇﻟﻴﻪ ،ﻭﺍﻟﺜﺎﻧِﻲ :ﻛﻮﻥ ﺍﻟﺸﺊ ﺟﺰﺀ ﺛﺎﻧﻴﺎﹰ ﻣﻦ ﺍﳉﻤﻠﺔ ،ﻓﻌﻼﻣﺔ ﺍﻟﻔﺎﻋﻠﻴﺔ ﰲ ﻣﻔﻌﻮﻝ ﻣﺎ ﻟﹶﻢ ﻳﺴﻢ ﻓﺎﻋﻠﻪ ﻭﺍﳌﺒﺘﺪﺃ ﻭﺍﺳﻢ ½ﻛﺎﻥ¼ ﻫﻲ ﻛﻮﻥ ﺍﻟﺸﺊ ﻣﺴﻨﺪﺍﹰ ﺇﻟﻴﻪ ،ﻭﰲ ﺧﱪ ﺍﳌﺒﺘﺪﺃ ﻫﻲ ﻛﻮﻧﻪ ﺟﺰﺀ ﺛﺎﻧﻴﺎﹰ ﻣﻦ ﺍﳉﻤﻠﺔ ،ﻭﰲ ﺧﱪ ½ﺇﻥﹼ¼ ﻫﻲ ﻛﻮﻧﻪ ﺟﺰﺀ ﺛﺎﻧﻴﺎﹰ ﻭﺍﻗﻌﺎﹰ ﺑﻌﺪ ﻛﻠﻤﺔ ﻻ ﺗﺘﻢ ﺑﺎﳌﻨﺼﻮﺏ ﻭﺣﺪﻩ ،ﻭﰲ ﺍﺳﻢ ½ﻣﺎ¼ ﻭ½ﻻ¼ ﺍﳌﺸﺒﻬﺘﲔ ﺑـ½ﻟﻴﺲ¼ ﻫﻲ ﻛﻮﻧﻪ ﻣﺴﻨﺪﺍﹰ ﺇﻟﻴﻪ ﻭﺍﻗﻌﺎﹰ ﺑﻌﺪ ﻛﻠﻤﺔ ﻻ ﺗﺘﻢ ﺑﺎﳌﻨﺼﻮﺏ ﻭﺣﺪﻩ ،ﻭﰲ ﺧﱪ ½ﻻ¼ ﻟﻨﻔﻲ ﺍﳉﻨﺲ ﻫﻲ ﻛﻮﻧﻪ ﺟﺰﺀ ﺛﺎﻧﻴﺎﹰ ﻭﺍﻗﻌﺎﹰ ﺑﻌﺪ ﻛﻠﻤﺔ ﻻ ﺗﺘﻢ ﺑﺎﻻﺳﻢ ﻭﺣﺪﻩ ،ﻭﻫﺎﺗﺎﻥ ﺍﳋﺼﻠﺘﺎﻥ ﻟﹶﻤﺎ ﻟﹶﻢ ﺗﻮﺟﺪﺍ ﰲ ﻏﲑ ﻫﺬﻩ ﺍﳌﺬﻛﻮﺭﺍﺕ ﺍﳓﺼﺮﺕ ﺍﳌﺮﻓﻮﻋﺎﺕ ﰲ ﲦﺎﻧﻴﺔ ﺃﻗﺴﺎﻡ" ،ﻍ".
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kﺍﳉﻨﺲ : .ﺍﻟﻔﺎﻋﻞ ﻛﻞﹼ ﺍﺳﻢ ﻗﺒﻠﻪ ﻓﻌﻞ ﺃﻭﺻﻔﺔ ﺃﺳﻨﺪ ﺇﻟﻴﻪ ﻋﻠﻰ ﻣﻌﲎl )(١
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ﺃﻧﻪ ﻗﺎﻡ ﺑﻪ ﻻ ﻭﻗﻊ ﻋﻠﻴﻪ ﳓﻮ½ :ﻗﺎﻡ ﺯﻳﺪ¼ ﻭ½ﺯﻳﺪ ﺿﺎﺭﺏ ﺃﺑﻮﻩ ﻋﻤﺮﻭﺍﹰ¼ ﻭ½ﻣﺎﺿﺮﺏ ﺯﻳﺪ ﻋﻤﺮﻭﺍﹰ¼ ،ﻭﻛﻞﹼ ﻓﻌﻞ ﻻﺑﺪ ﻟﻪ ﻣﻦ ﻓﺎﻋﻞ ﻣﺮﻓﻮﻉ ﻣﻈﻬﺮ )(٣
ﻛـ½ﺫﻫﺐ ﺯﻳﺪ¼ ﺃﻭ ﻣﻀﻤﺮ ﺑﺎﺭﺯ ﻛـ½ﺿﺮﺑﺖ ﺯﻳﺪﺍﹰ¼ ﺃﻭ ﻣﺴﺘﺘﺮ ﻛـ½ﺯﻳﺪ
ﺫﻫﺐ¼ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻔﻌﻞ ﻣﺘﻌﺪﻳﺎﹰ ﻛﺎﻥ ﻟﻪ ﻣﻔﻌﻮﻝ ﺑﻪ ﺃﻳﻀﺎﹰ ﳓﻮ½ :ﺿﺮﺏ ) (١ﻗﻮﻟﻪ] :ﺍﻟﻔﺎﻋﻞ[ ﺍﻋﻠﻢ ﺃﻥﹼ ﰲ ﺃﺻﻞ ﺍﳌﺮﻓﻮﻋﺎﺕ ﻣﺬﻫﺒﲔ :ﻣﺬﻫﺐ ﺍﳉﻤﻬﻮﺭ ﻭﻣﺬﻫﺐ ﺍﻟﺒﻌﺾ ،ﻓﻤﺬﻫﺐ ﺍﳉﻤﻬﻮﺭ :ﺃﻥﹼ ﺃﺻﻞ ﺍﳌﺮﻓﻮﻋﺎﺕ ﻫﻮ ﺍﻟﻔﺎﻋﻞ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻮﺟﻬﲔ ﺃﻣﺎ ﺍﻷﻭﻝ :ﻓﻸﻧﻪ ﺟﺰﺀ ﺍﳉﻤﻠﺔ ﺍﻟﻔﻌﻠﻴﺔ ﺍﻟﹼﺘِﻲ ﻫﻲ ﺃﺻﻞ ﺍﳉﻤﻞ ﳌﻮﺍﻓﻘﺘﻬﺎ ﻏﺮﺽ ﺍﳌﺘﻜﻠﹼﻢ ﻣﻦ ﺍﻹﺧﺒﺎﺭ ﻭﺍﻻﺳﺘﺨﺒﺎﺭ ﻋﻦ ﺍﳊﺪﺙ ﺍﻟﻮﺍﻗﻊ ﰲ ﺃﺣﺪ ﺍﻷﺯﻣﻨﺔ ﺍﻟﺜﻼﺛﺔ، ﻭﺃﻣﺎ ﺍﻟﺜﺎﻧِﻲ :ﻓﻸﻥﹼ ﻋﺎﻣﻠﻪ ﻟﻔﻈﻲ ﻭﻫﻮ ﺃﻗﻮﻯ ﻣﻦ ﻣﻌﻨﻮﻱ ﻭﻗﻮﺓ ﺍﻟﻌﺎﻣﻞ ﺗﺪﻝﹼ ﻋﻠﻰ ﻗﻮﺓ ﺍﳌﻌﻤﻮﻝ ،ﻭﻣﺬﻫﺐ ﺍﻟﺒﻌﺾ: ﺃﻥﹼ ﺃﺻﻞ ﺍﳌﺮﻓﻮﻋﺎﺕ ﻫﻮ ﺍﳌﺒﺘﺪﺃ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻮﺟﻬﲔ ﺃﻣﺎ ﺍﻷﻭﻝ :ﻓﻸﻧﻪ ﺑﺎﻕ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﺍﻷﺻﻞ ﰲ ﺍﳌﺴﻨﺪ ﺇﻟﻴﻪ ﻭﻫﻮ ﺍﻟﺘﻘﺪﱘ ،ﻭﺃﻣﺎ ﺍﻟﺜﺎﻧِﻲ :ﻓﻸﻧﻪ ﳏﻜﻮﻡ ﻋﻠﻴﻪ ﺑﺎﳊﻜﻢ ﺍﳌﻄﻠﻖ ﺳﻮﺍﺀ ﻛﺎﻥ ﺟﺎﻣﺪﺍﹰ ﺃﻭ ﻣﺸﺘﻘﺎ ،ﲞﻼﻑ ﺍﻟﻔﺎﻋﻞ ﻓﺈﻧﻪ ﳏﻜﻮﻡ ﻋﻠﻴﻪ ﺑﺎﳊﻜﻢ ﺍﻻﺷﺘﻤﺎﱄ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻷﻏﻠﺐ ،ﻭﻟﹶﻤﺎ ﻛﺎﻥ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪ ﺍﳌﺺ ﻣﺬﻫﺐ ﺍﳉﻤﻬﻮﺭ ﻗﺪﻡ ﺍﻟﻔﺎﻋﻞ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﳌﺮﻓﻮﻋﺎﺕ ﻓﻘﺎﻝ½ :ﺍﻟﻔﺎﻋﻞ ...ﺇﱁ¼" ،ﻱ". ) (٢ﻗﻮﻟﻪ] :ﻛﻞﹼ ﺍﺳﻢ[ ﺃﻱ :ﻛﻞﹼ ﺍﺳﻢ ﺣﻘﻴﻘﺔ ﳓﻮ½ :ﻗﺎﻡ ﺯﻳﺪ¼ ﺃﻭ ﺣﻜﻤﺎﹰ ﳓﻮ½ :ﺳﺮﻧِﻲ ﺃﻥ ﻳﻘﻮﻡ ﺯﻳﺪ¼، ½ﻗﺒﻠﻪ¼ ﺃﻱ :ﻗﺒﻞ ﺫﻟﻚ ﺍﻻﺳﻢ ﻓﻌﻞ ﺃﻭ ﺻﻔﺔ ﺃﺳﻨﺪ ﺫﻟﻚ ﺍﻟﻔﻌﻞ ﺃﻭ ﺍﻟﺼﻔﺔ ﺇﱃ ﺫﻟﻚ ﺍﻻﺳﻢ ،ﻭﺍﳌﺮﺍﺩ ﺑﺎﻹﺳﻨﺎﺩ ﺃﻋﻢ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﻹﳚﺎﺏ ﳓﻮ½ :ﺿﺮﺏ ﺯﻳﺪ¼ ﺃﻭ ﺑﺎﻟﺴﻠﺐ ﳓﻮ½ :ﻟﹶﻢ ﻳﻀﺮﺏ ﺯﻳﺪ¼ ﺃﻭ ﺑﺎﻟﺘﻘﺪﻳﺮ ﳓﻮ½ :ﺇﻥ ﻗﺎﻡ ﺯﻳﺪ ﻗﻤﺖ¼ ،ﻭﺍﺣﺘﺮﺯ ﺑﻘﻮﻟﻪ½ :ﻻ ﻋﻠﻰ ﻣﻌﲎ ﺃﻧﻪ ﻭﻗﻊ ﻋﻠﻴﻪ¼ ﻋﻦ ﻣﺜﻞ ½ﺯﻳﺪ¼ ﰲ ½ﺿﺮﺏ ﺯﻳﺪ¼ ﻭﻋﻦ ﻣﺜﻞ ½ﻏﻼﻡ¼ ﰲ ½ﺯﻳﺪ ﻣﻀﺮﻭﺏ ﻏﻼﻣﻪ¼؛ ﻷﻥﹼ ﺯﻳﺪﺍﹰ ﺍﺳﻢ ﻗﺒﻠﻪ ﻓﻌﻞ ﰲ ﺍﻷﻭﻝ ﻭﺍﻟﻐﻼﻡ ﺍﺳﻢ ﻗﺒﻠﻪ ﺻﻔﺔ ﰲ ﺍﻟﺜﺎﱐ ﺃﺳﻨﺪﺍ ﺇﻟﻴﻬﻤﺎ ﻟﻜﻦ ﻻ ﻋﻠﻰ ﻣﻌﲎ ﺃﻤﺎ ﻗﺎﺋﻤﺎﻥ ﻤﺎ ﺑﻞ ﻋﻠﻰ ﻣﻌﲎ ﺃﻤﺎ ﻭﺍﻗﻌﺎﻥ ﻋﻠﻴﻬﻤﺎ ،ﻓﻼ ﻳﺪﺧﻼﻥ ﰲ ﺍﻟﺘﻌﺮﻳﻒ" ،ﻱ".
) (٣ﻗﻮﻟﻪ] :ﻛﻞﹼ ﻓﻌﻞ[ ﺃﻱ :ﺟﺎﻣﺪﺍﹰ ﻛﺎﻥ ﺃﻭ ﻣﺸﺘﻘﺎ ﻻﺯﻣﺎﹰ ﻛﺎﻥ ﺃﻭ ﻣﺘﻌﺪﻳﺎﹰ ﳎﺮﺩﺍﹰ ﻛﺎﻥ ﺃﻭ ﻣﺰﻳﺪﺍﹰ ﺳﺎﻟِﻤﺎﹰ ﻛﺎﻥ ﺃﻭ ﻏﲑ ﺳﺎﻟِﻢ ،ﺛﹸﻢ½ ﺑﺪ ¼ﰲ ﻗﻮﻟﻪ½ :ﻻ ﺑﺪ ﻟﻪ¼ ﻣﺒﻨِﻲ ﻋﻠﻰ ﺍﻟﻔﺘﺢ ﺑﺄﻧﻪ ﺍﺳﻢ ½ﻻ¼ ﻟﻨﻔﻲ ﺍﳉﻨﺲ، ﺃﻱ :ﻻ ﳐﻠﺺ ﻣﻮﺟﻮﺩ ﻟﻪ ﻣﻦ ﻓﺎﻋﻞ؛ ﻷﻥﹼ ﺍﻟﻔﻌﻞ ﻋﺮﺽ ﻭﻭﺻﻒ ﻭﻻ ﺑﺪ ﻟﻸﻋﺮﺍﺽ ﻭﺍﻟﺼﻔﺎﺕ ﳑ ﺎ ﻳﻘﻮﻡ ﺑﻪ" ،ﻩ".
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kﺯﻳﺪ ﻋﻤﺮﻭﺍﹰ¼ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻔﺎﻋﻞ ﻣﻈﻬﺮﺍﹰ ﻭﺣﺪ ﺍﻟﻔﻌﻞ ﺃﺑﺪﺍﹰ ﳓﻮ½ :ﺿﺮﺏl )(١
ﺯﻳﺪ¼ ﻭ½ﺿﺮﺏ ﺍﻟﺰﻳﺪﺍﻥ¼ ﻭ½ﺿﺮﺏ ﺍﻟﺰﻳﺪﻭﻥ¼ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﻀﻤﺮﺍﹰ ﻭﺣﺪ
ﻟﻠﻮﺍﺣﺪ ﳓﻮ½ :ﺯﻳﺪ ﺿﺮﺏ¼ ﻭﺛﻨﻲ ﻟﻠﻤﺜﻨﻰ ﳓﻮ½ :ﺍﻟﺰﻳﺪﺍﻥ ﺿﺮﺑﺎ¼ ﻭﲨﻊ
ﻟﻠﺠﻤﻊ ﳓﻮ½ :ﺍﻟﺰﻳﺪﻭﻥ ﺿﺮﺑﻮﺍ¼ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻔﺎﻋﻞ ﻣﺆﻧﺜﺎﹰ ﺣﻘﻴﻘﻴﺎ ﻭﻫﻮ ﻣﺎ ﺑﺈﺯﺍﺋﻪ ﺫﻛﺮ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﺃﻧﺚ ﺍﻟﻔﻌﻞ ﺃﺑﺪﺍﹰ ﺇﻥ ﻟﹶﻢ ﺗﻔﺼﻞ ﺑﲔ ﺍﻟﻔﻌﻞ ﻭﺍﻟﻔﺎﻋﻞ )(٢
ﳓﻮ½ :ﻗﺎﻣﺖ ﻫﻨﺪ¼ ،ﻭﺇﻥ ﻓﺼﻠﺖ ﻓﻠﻚ ﺍﳋﻴﺎﺭ ﰲ ﺍﻟﺘﺬﻛﲑ ﻭﺍﻟﺘﺄﻧﻴﺚ ﳓﻮ:
½ﺿﺮﺏ ﺍﻟﻴﻮﻡ ﻫﻨﺪ¼ ﻭﺍﻥ ﺷﺌﺖ ﻗﻠﺖ½ :ﺿﺮﺑﺖ ﺍﻟﻴﻮﻡ ﻫﻨﺪ¼.............،
) (١ﻗﻮﻟﻪ] :ﻭﺣﺪ ﺍﻟﻔﻌﻞ ...ﺇﱁ[ ﺃﻱ :ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﻔﺎﻋﻞ ﻣﺜﻨﻰ ﺃﻭ ﳎﻤﻮﻋﺎﹰ ،ﻟﻌﺪﻡ ﺍﻻﺣﺘﻴﺎﺝ ﺇﱃ ﺗﺜﻨﻴﺔ ﺍﻟﻔﻌﻞ ﻭﲨﻌﻪ؛ ﻷﻤﺎ ﻟﻴﺴﺎ ﺇﻻﹼ ﻷﻥﹾ ﻳﻜﻮﻧﺎ ﻣﺸﻌِﺮﻳﻦ ﺑﺄﺣﻮﺍﻝ ﺍﻟﻔﺎﻋﻞ ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻔﺎﻋﻞ ﻇﺎﻫﺮﺍﹰ ﻛﺎﻧﺖ ﺃﺣﻮﺍﻟﻪ ﻇﺎﻫﺮﺓ ﻣﻦ ﺣﻴﺚ ﺍﻟﺘﺜﻨﻴﺔ ﻭﺍﳉﻤﻊ ،ﺃﻭ ﻷﻧﻪ ﻟﻮﺛﻨﻲ ﺍﻟﻔﻌﻞ ﺃﻭ ﺟﻤﻊ ﻳﻠﺰﻡ ﺗﻌﺪﺩ ﺍﻟﻔﺎﻋﻞ ﻭﺍﻹﺿﻤﺎﺭ ﻗﺒﻞ ﺍﻟﺬﻛﺮ ﻭﻛﻼﳘﺎ ﺧﻼﻑ ﺍﻷﺻﻞ ،ﻓﻮﺣﺪ ﺍﻟﻔﻌﻞ ﺃﺑﺪﺍﹰ "ﻩ".
) (٢ﻗﻮﻟﻪ] :ﺃﻧﺚ ﺍﻟﻔﻌﻞ ﺃﺑﺪﺍﹰ[ ﺃﻱ :ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﻔﺎﻋﻞ ﺍﳌﺆﻧﺚ ﺍﳊﻘﻴﻘﻲ ﻣﻈﻬﺮﺍﹰ ﺃﻭ ﻣﻀﻤﺮﺍﹰ ،ﳓﻮ½ :ﻗﺎﻣﺖ
ﻫﻨﺪ¼ ﰲ ﺍﳌﻈﻬﺮ ،ﻭ½ﻫﻨﺪ ﻗﺎﻣﺖ¼ ﰲ ﺍﳌﻀﻤﺮ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﺗﺄﻧﻴﺚ ﺍﻟﻔﻌﻞ ﺇﻧﻤﺎ ﳚﺐ ﺑﺸﺮﺍﺋﻂ ﻣﻨﻬﺎ :ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻔﻌﻞ ﻣﺘﺼﺮﻓﺎﹰ ،ﻓﻼ ﻳﺆﻧﺚ ﺍﻟﻔﻌﻞ ﺍﳉﺎﻣﺪ ﻭﻟﻮﻛﺎﻥ ﺍﻟﻔﺎﻋﻞ ﻣﺆﻧﺜﺎﹰ ﺣﻘﻴﻘﻴﺎ ﳓﻮ½ :ﻧﻌﻢ ﺍﳍﻨﺪ¼، ﻭﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺆﻧﺚ ﺍﳊﻘﻴﻘﻲ ﻣﻦ ﺍﻷﻧﺎﺱ ،ﻓﻠﻮﻛﺎﻥ ﻣﻦ ﺍﻟﺒﻬﺎﺋﻢ ﻻ ﻳﻠﺰﻡ ﺗﺄﻧﻴﺚ ﺍﻟﻔﻌﻞ ﳓﻮ½ :ﺃﺗﻰ ﺍﻟﻨﻌﺠﺔ¼ ،ﻭﺃﻥ ﻻ ﻳﻘﻊ ﺍﻟﻔﺼﻞ ﺑﲔ ﺍﻟﻔﺎﻋﻞ ﻭﺍﻟﻔﻌﻞ ،ﻓﻠﻮ ﻭﻗﻊ ﺍﻟﻔﺼﻞ ﺑﻴﻨﻬﻤﺎ ﻓﻼ ﺣﺎﺟﺔ ﺇﱃ ﺗﺄﻧﻴﺚ ﺍﻟﻔﻌﻞ ﳓﻮ½ :ﺿﺮﺏ ﺍﻟﻴﻮﻡ ﻫﻨﺪ¼ ،ﻭ ﺇﻥ ﺷﺌﺖ ﻗﻠﺖ½ :ﺿﺮﺑﺖ ﺍﻟﻴﻮﻡ ﻫﻨﺪ¼ ﺃﻱ :ﻟﻚ ﺍﳋﻴﺎﺭ ﰲ ﺗﺬﻛﲑ ﺍﻟﻔﻌﻞ ﻭﺗﺄﻧﻴﺜﻪ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻷﺧﲑﺓ ،ﻭﻛﺬﺍ ﳚﻮﺯ ﺗﺬﻛﲑ ﺍﻟﻔﻌﻞ ﰲ ﺍﳌﺆﻧﺚ ﺍﳊﻘﻴﻘﻲ ﻟﻀﺮﻭﺭﺓ ﳓﻮ :ﻉ ﻟﹶﻘﹶﺪ ﻭﻟِﻪ ﺍﻟﹾﺎﹸﺣﻴﻄﻞﹸ ﺍﹸﻡ ﺳﻮﺀٍ ﺇﻧﻤﺎ ﺫﻛﹼﺮ ﺍﻟﻔﻌﻞ ﻫﻬﻨﺎ ﻟﻠﻀﺮﻭﺭﻩ ،ﻭ½ﻭﻟِﻪ ¼ﲟﻌﲎ ½ﺣﺰِﻥﹶ¼ ،ﻭ½ﺍﻷﺣﻴﻄﻞ¼ ﺍﺳﻢ
i
ﺍﻣﺮﺃﺓ ،ﻭ½ﺃﻡ ﺳﻮﺀ¼ ﺻﻔﺔ ﻣﺬﻣﻮﻣﺔ ﻟﹶﻬﺎ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﺍﳋﻴﺎﺭ ﰲ ﺗﺬﻛﲑ ﺍﻟﻔﻌﻞ ﻭﺗﺄﻧﻴﺜﻪ ﰲ ﺍﳌﺆﻧﺚ ﺍﳊﻘﻴﻘﻲ ﻋﻨﺪ ﺍﻟﻔﺼﻞ ﺛﺎﺑﺖ ﺇﺫﺍ ﻟﹶﻢ ﻳﺴﻢ ﺍﳊﻘﻴﻘﻲ ﲟﺜﻞ ½ﺯﻳﺪ¼ ،ﻭﺃﻣﺎ ﺇﺫﺍ ﺳﻤﻴﺖ ﺍﻣﺮﺃﺓ ﺑـ½ﺯﻳﺪ¼ ﻓﻬﺬﺍ ﺍﳋﻴﺎﺭ ﻏﲑ ﺛﺎﺑﺖ ﻓﻴﻪ ﺑﻞ ﳚﺐ ﺗﺄﻧﻴﺚ ﺍﻟﻔﻌﻞ ﺩﻓﻌﺎﹰ ﻟﻼﻟﺘﺒﺎﺱ ﺍﻟﻜﺎﺋﻦ ﺑﻠﻔﻆ ﺍﳌﺬﻛﹼﺮ ﳓﻮ½ :ﻗﺎﻣﺖ ﺍﻟﻴﻮﻡ ﰲ ﺍﻟﺪﺍﺭ ﺯﻳﺪ¼" ،ﻱ".
٤٨
j
kﻭﻛﺬﻟﻚ ﰲ ﺍﳌﺆﻧﺚ ﺍﻟﻐﲑ ﺍﳊﻘﻴﻘﻰ ﳓﻮ½ :ﻃﻠﻌﺖ ﺍﻟﺸﻤﺲ¼ ﻭﺇﻥ ﺷﺌﺖl )(١
ﻗﻠﺖ½ :ﻃﻠﻊ ﺍﻟﺸﻤﺲ¼ ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻔﻌﻞ ﻣﺴﻨﺪﺍﹰ ﺇﱃ ﺍﳌﻈﻬﺮ ،ﻭﺇﻥ ﻛﺎﻥ
ﻣﺴﻨﺪﺍﹰ ﺇﱃ ﺍﳌﻀﻤﺮ ﺃﻧﺚ ﺃﺑﺪﺍﹰ ﳓﻮ½ :ﺍﻟﺸﻤﺲ ﻃﻠﻌﺖ¼ ،ﻭﲨﻊ ﺍﻟﺘﻜﺴﲑ )(٢
)(٣
ﻛﺎﳌﺆﻧﺚ ﺍﻟﻐﲑ ﺍﳊﻘﻴﻘﻰ ﺗﻘﻮﻝ½ :ﻗﺎﻡ ﺍﻟﺮﺟﺎﻝ¼ ﻭﺇﻥ ﺷﺌﺖ ﻗﻠﺖ½ :ﻗﺎﻣﺖ
) (١ﻗﻮﻟﻪ] :ﻭﻛﺬﻟﻚ[ ﺃﻱ :ﺍﳋﻴﺎﺭ ﰲ ﺍﳌﺆﻧﺚ ﺍﻟﻐﲑ ﺍﳊﻘﻴﻘﻲ ﻛﺎﳋﻴﺎﺭ ﰲ ﺍﳌﺆﻧﺚ ﺍﳊﻘﻴﻘﻲ ،ﻟﻜﻦ ﺍﳋﻴﺎﺭ ﻓﻴﻪ ﻣﻄﻠﻖ ﺃﻱ :ﺳﻮﺍﺀ ﻓﺼﻠﺖ ﺑﲔ ﺍﻟﻔﻌﻞ ﻭﺍﻟﻔﺎﻋﻞ ﺃﻭ ﻻ ،ﺇﻻﹼ ﺃﻥﹼ ﺗﺬﻛﲑ ﺍﻟﻔﻌﻞ ﻓﻴﻪ ﻋﻨﺪ ﺍﻟﻔﺼﻞ ﺣﺴﻦ؛ ﻷﻧﻪ ﺟﺎﺋﺰ ﰲ ﺍﳌﺆﻧﺚ ﺍﳊﻘﻴﻘﻲ ﺃﻳﻀﺎﹰ ﻓﻔﻲ ﻏﲑ ﺍﳊﻘﻴﻘﻲ ﺃﻭﱃ ﳓﻮ½ :ﻃﻠﻊ ﺍﻟﻴﻮﻡ ﴰﺲ¼ ،ﻭﺇﻧﻤﺎ ﻟﹶﻢ ﻳﺬﻛﺮ ﺍﳌﺺ ﺗﻌﺮﻳﻒ ﺍﳌﺆﻧﺚ ﺍﻟﻐﲑ ﺍﳊﻘﻴﻘﻲ ﺍﻛﺘﻔﺎﺀ ﺑِﻤﺎ ﺳﺒﻖ ﻣﻦ ﺗﻌﺮﻳﻒ ﺍﳌﺆﻧﺚ ﺍﳊﻘﻴﻘﻲ؛ ﻷﻥﹼ ﺍﻟﺸﺊ ﺭﲟﺎ ﻳﻌﻠﻢ ﺑﺬﻛﺮ ﺿﺪﻩ ﺃﻱ: ﻳﻌﺮﻑ ﺑﺘﻌﺮﻳﻒ ﺿﺪﻩ "ﻱ ،ﻩ.
) (٢ﻗﻮﻟﻪ] :ﺃﻧﺚ ﺃﺑﺪﺍﹰ[ ﺃﻱ :ﺃﻧﺚ ﺍﻟﻔﻌﻞ ﻣﻄﻠﻘﺎﹰ ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﻔﺎﻋﻞ ﻣﺆﻧﺜﺎﹰ ﺣﻘﻴﻘﻴﺎ ﺃﻭ ﻏﲑ ﺣﻘﻴﻘﻲ؛ ﻷﻥﹼ ﺗﺄﻧﻴﺚ ﺍﻟﻔﺎﻋﻞ ﰲ ﺍﳌﻀﻤﺮ ﻳﺴﺮﻱ ﺇﱃ ﺗﺄﻧﻴﺚ ﺍﻟﻔﻌﻞ ﻟﺸﺪﺓ ﺍﻻﻣﺘﺰﺍﺝ ،ﻓﻴﺠﺐ ﺃﻥ ﻳﺆﻧﺚ ﻓﻌﻠﻪ ﻓﻼ ﳚﻮﺯ ﺗﺬﻛﲑ ﺍﻟﻔﻌﻞ ﰲ ﳓﻮ½ :ﺍﻟﺸﻤﺲ ﻃﻠﻌﺖ¼" ،ﻱ". ) (٣ﻗﻮﻟﻪ] :ﻭﲨﻊ ﺍﻟﺘﻜﺴﲑ[ ﺍﺣﺘﺮﺯ ﺑﻘﻴﺪ ﺍﻟﺘﻜﺴﲑ ﻋﻦ ﺍﻟﺴﻼﻣﺔ ،ﻭﺇﻧﻤﺎ ﺍﺳﺘﺜﲎ ﲨﻊ ﺍﳌﺬﻛﹼﺮ ﺍﻟﺴﺎﻟِﻢ ﻻﻣﺘﻨﺎﻉ ﺗﺄﻭﻳﻠﻪ ﺑﺎﳉﻤﺎﻋﺔ ﻟﻮﺟﻮﺩ ﻋﻼﻣﺔ ﺍﳌﺬﻛﹼﺮ ﻓﻴﻪ ﻭﻫﻮ ﺍﻟﻮﺍﻭ ،ﻭﻟِﻬﺬﺍ ﻻ ﻳﺼﺢ ﺃﻳﻀﺎﹰ ﺇﺿﺎﻓﺔ ﺃﲰﺎﺀ ﺍﻟﻌﺪﺩ ﺇﱃ ﲨﻊ ﺍﳌﺬﻛﹼﺮ ﺍﻟﺴﺎﻟِﻢ ﻓﻼ ﻳﻘﺎﻝ½ :ﺛﻠﺜﺔ ﻣﺴﻠﻤﲔ¼ ﻟِﻤﺎ ﻗﻠﻨﺎ ،ﻓﻼ ﻳﻮﺟﺪ ﺍﳌﻄﺎﺑﻘﺔ ﺑﲔ ﺍﻟﻌﺪﺩ ﻭﺍﳌﻌﺪﻭﺩ ﰲ ﺍﻟﺘﺄﻧﻴﺚ ﻛﻤﺎ ﻳﻮﺟﺪ ﺑﲔ ﺛﻠﺜﺔ ﻭﺭﺟﺎﻝ ،ﻟﺼﺤﺔ ﺗﺄﻭﻳﻞ ﺍﻟﺮﺟﺎﻝ ﺑﺎﳉﻤﺎﻋﺔ ،ﻭﺇﻧﻤﺎ ﻟﹶﻢ ﳚﺰ ﺗﺄﻭﻳﻞ ﲨﻊ ﺍﳌﺬﻛﹼﺮ ﺍﻟﺴﺎﻟِﻢ ﺑﺎﳉﻤﺎﻋﺔ ﻛﺮﺍﻫﻴﺔ ﺍﻋﺘﺒﺎﺭ ﺍﻟﺘﺄﻧﻴﺚ ﻣﻊ ﺑﻘﺎﺀ ﻋﻼﻣﺔ ﺍﳌﺬﻛﹼﺮ ﻭﻫﻮ ﺍﻟﻮﺍﻭ ﺇﻻﹼ ﳓﻮ½ :ﺑﻨﲔ¼ ﻓﺈﻥﹼ ﺣﻜﻤﻪ ﺣﻜﻢ ﺍﻟﺘﻜﺴﲑ ﻭﺇﻥ ﻛﺎﻥ ﺻﻴﻐﺘﻪ ﲨﻊ ﺍﳌﺬﻛﹼﺮ ﺍﻟﺴﺎﻟِﻢ ﻟﻌﺪﻡ ﺑﻘﺎﺀ ﻭﺍﺣﺪﻩ ﻭﻫﻮ ½ﺍﺑﻦ¼ ،ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ﴿ :ﺁﻣﻨﺖ ﺑِﻪِ ﺑﻨﻮ ﺇِﺳﺮﺍﺋِﻴﻞﹶ﴾]ﻳﻮﻧﺲ ،[٩٠:ﻭﻛﺬﺍ ﺍﳉﻤﻊ ﺑﺎﻟﻮﺍﻭ ﻭﺍﻟﻨﻮﻥ ﺍﻟﹼﺬﻱ ﻭﺍﺣﺪﻩ ﻣﺆﻧﺚ ﻛـ½ﺳﻨﲔ¼ ﻭ½ﺃﺭﺿﲔ¼ ﻭ½ﻗﻠﲔ¼ ﻭ½ﺛﺒﲔ¼ ﻓﺈﻥﹼ ﺣﻜﻤﻪ ﺣﻜﻢ ﺍﳉﻤﻊ ﺑﺎﻷﻟﻒ ﻭﺍﻟﺘﺎﺀ؛ ﻷﻥﹼ ﺣﻖ ﻫﺬﺍ ﺍﳉﻤﻊ ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﻷﻟﻒ ﻭﺍﻟﺘﺎﺀ ،ﻓﺎﻟﻮﺍﻭ ﻭﺍﻟﻨﻮﻥ ﻓﻴﻪ ﻋﻮﺽ ﻋﻦ ﺍﻷﻟﻒ ﻭﺍﻟﺘﺎﺀ ﻓﻴﻘﺎﻝ½ :ﻣﻀﺖ ﺳﻨﻮﻥ¼ ،ﻭﻗﻮﻟﻪ½ :ﻛﺎﳌﺆﻧﺚ ﺍﻟﻐﲑ ﺍﳊﻘﻴﻘﻲ ¼ﺃﻱ :ﰲ ﺟﻮﺍﺯ ﺗﺬﻛﲑ ﺍﻟﻔﻌﻞ ﻭﺗﺄﻧﻴﺜﻪ ﳓﻮ: ½ﻗﺎﻡ ﺍﻟﺮﺟﺎﻝ¼ ﺑﺘﺬﻛﲑ ﺍﻟﻔﻌﻞ ﻧﻈﺮﺍﹰ ﺇﱃ ﻇﺎﻫﺮ ﺍﻟﻠﻔﻆ ،ﻭﺇﻥ ﺷﺌﺖ ﻗﻠﺖ½ :ﻗﺎﻣﺖ ﺍﻟﺮﺟﺎﻝ¼ ﺑﺘﺄﻧﻴﺚ ﺍﻟﻔﻌﻞ ﻧﻈﺮﺍﹰ ﺇﱃ ﺻﺤﺔ ﺗﺄﻭﻳﻠﻪ ﺑﺎﳉﻤﺎﻋﺔ" ،ﻱ".
i
٤٩
j
kﺍﻟﺮﺟﺎﻝ¼ ﻭ½ﺍﻟﺮﺟﺎﻝ ﻗﺎﻣﺖ¼ ﻭﳚﻮﺯ ﻓﻴﻪ ½ﺍﻟﺮﺟﺎﻝ ﻗﺎﻣﻮﺍ¼ ،ﻭﳚﺐ ﺗﻘﺪﱘl )(١
ﺍﻟﻔﺎﻋﻞ ﻋﻠﻰ ﺍﳌﻔﻌﻮﻝ ﺇﺫﺍ ﻛﺎﻧﺎ ﻣﻘﺼﻮﺭﻳﻦ ﻭﺧﻔﺖ ﺍﻟﻠﺒﺲ ﳓﻮ½ :ﺿﺮﺏ
ﻣﻮﺳﻰ ﻋﻴﺴﻰ¼ ،ﻭﳚﻮﺯ ﺗﻘﺪﱘ ﺍﳌﻔﻌﻮﻝ ﻋﻠﻰ ﺍﻟﻔﺎﻋﻞ ﺇﻥ ﻟﹶﻢ ﲣﻒ ﺍﻟﻠﺒﺲ )(٢
) (١ﻗﻮﻟﻪ] :ﻭﳚﺐ ...ﺇﱁ[ ﺍﻋﻠﻢ ﺃﻥﹼ ﺍﻷﺻﻞ ﰲ ﺍﻟﻔﺎﻋﻞ ﺃﻥ ﻳﺘﻘﺪﻡ ﻋﻠﻰ ﺍﳌﻔﻌﻮﻝ ﻟﻜﻮﻧﻪ ﺃﻗﻮﻯ ﺍﻷﺭﻛﺎﻥ، ﻟﻜﻦ ﰲ ﺑﻌﺾ ﺍﳌﻮﺍﺿﻊ ﳚﺐ ﺗﻘﺪﳝﻪ ﻋﻠﻰ ﺍﳌﻔﻌﻮﻝ ،ﻣﻨﻬﺎ :ﻣﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﳌﺺ ﺑﻘﻮﻟﻪ :ﳚﺐ ﺗﻘﺪﱘ ﺍﻟﻔﺎﻋﻞ ﻋﻠﻰ ﺍﳌﻔﻌﻮﻝ ﺇﺫﺍ ﻛﺎﻧﺎ ﺃﻱ :ﺍﻟﻔﺎﻋﻞ ﻭﺍﳌﻔﻌﻮﻝ ﺍﺳﻤﲔ ﻣﻘﺼﻮﺭﻳﻦ ﻭﺧﻔﺖ ﺍﻟﻠﺒﺲ ﺑﺄﻥ ﻳﻨﺘﻔﻲ ﺍﻹﻋﺮﺍﺏ ﻓﻴﻬﻤﺎ ﻟﻔﻈﺎﹰ ﻭﺍﻧﺘﻔﻰ ﺍﻟﻘﺮﻳﻨﺔ ﺍﻟﺪﺍﻟﹼﺔ ﻋﻠﻰ ﻓﺎﻋﻠﻴﺔ ﺍﻟﻔﺎﻋﻞ ﻭﻣﻔﻌﻮﻟﻴﺔ ﺍﳌﻔﻌﻮﻝ ﻣﻘﺎﻟﻴﺔ ﺃﻭ ﺣﺎﻟﻴﺔ ﳓﻮ½ :ﺿﺮﺏ ﻣﻮﺳﻰ ﻋﻴﺴﻰ¼ ﻓﺈﻧﻪ ﻗﺪ ﺍﻧﺘﻔﻰ ﺍﻹﻋﺮﺍﺏ ﻫﻬﻨﺎ ﻭﻛﺬﺍ ﺍﻧﺘﻔﻰ ﺍﻟﻘﺮﻳﻨﺔ ،ﻓﻠﻮ ﻟﹶﻢ ﳚﺐ ﺍﻟﺘﻘﺪﱘ ﻟﺰﻡ ﺍﻻﻟﺘﺒﺎﺱ ﺑﲔ ﺍﻟﻔﺎﻋﻞ ﻭﺍﳌﻔﻌﻮﻝ ،ﻭﻣﻦ ﺣﻴﺚ ﻭﺟﺐ ﺍﻟﺘﻘﺪﱘ ﺍﺭﺗﻔﻊ ﺍﻻﻟﺘﺒﺎﺱ ﻭﺗﻘﺮﺭ ﻛﻮﻥ ﺍﻷﻭﻝ ﻓﺎﻋﻼﹰ ﻭﻛﻮﻥ ﺍﻟﺜﺎﻧِﻲ ﻣﻔﻌﻮﻻﹰ ،ﻭﻣﻨﻬﺎ :ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻔﺎﻋﻞ ﻭﺍﳌﻔﻌﻮﻝ ﺿﻤﲑﻳﻦ ﳓﻮ½ :ﺿﺮﺑﺘﻚ¼، ﻭﻣﻨﻬﺎ :ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻔﺎﻋﻞ ﻭﺣﺪﻩ ﻣﻀﻤﺮﺍﹰ ﺑﺸﺮﻁ ﺗﺄﺧﲑ ﺍﳌﻔﻌﻮﻝ ﻋﻦ ﺍﻟﻔﻌﻞ ﳓﻮ½ :ﺿﺮﺑﺖ ﺯﻳﺪﺍﹰ¼ ، ﻭﻣﻨﻬﺎ :ﺇﺫﺍ ﻭﻗﻊ ﺍﳌﻔﻌﻮﻝ ﺑﻌﺪ ½ﺇﻻﹼ¼ ﳓﻮ½ :ﻣﺎ ﺿﺮﺏ ﺯﻳﺪ ﺇﻻﹼ ﻋﻤﺮﻭﺍﹰ¼ ﻟﺌﻼﹼ ﻳﻔﻮﺕ ﺍﳊﺼﺮ ﺍﳌﻘﺼﻮﺩ؛ ﻷﻥﹼ ﻣﻘﺼﻮﺩ ﺍﳌﺘﻜﻠﹼﻢ ﺍﳓﺼﺎﺭ ﺿﺎﺭﺑﻴﺔ ﺯﻳﺪ ﰲ ﻋﻤﺮﻭ ﻣﻊ ﺟﻮﺍﺯ ﻛﻮﻥ ﻋﻤﺮﻭ ﻣﻀﺮﻭﺑﺎﹰ ﻟﺸﺨﺺ ﺁﺧﺮ، ﻓﻠﻮ ﻗﻴﻞ½ :ﻣﺎ ﺿﺮﺏ ﺇﻻﹼ ﻋﻤﺮﻭﺍﹰ ﺯﻳﺪ¼ ﻓﺎﻟﻈﺎﻫﺮ ﺃﻧﻪ ﻻ ﻳﻔﻮﺕ ﺍﳊﺼﺮ ﻟﻜﻨﻪ ﻳﻠﺰﻡ ﻗﺼﺮ ﺍﻟﺼﻔﺔ ﻗﺒﻞ ﲤﺎﻣﻬﺎ؛ ﻷﻥﹼ ﲤﺎﻣﻴﺔ ﺍﻟﺼﻔﺔ ﻻ ﳛﺼﻞ ﺇﻻﹼ ﺑﺬﻛﺮ ﺍﳌﺴﻨﺪ ﺇﻟﻴﻪ ﻭﻫﻮ ﻟﻴﺲ ﲟﺬﻛﻮﺭ ،ﻭﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻨﺎﻩ½ :ﻣﺎ ﺿﺮﺏ ﺃﺣﺪ ﺃﺣﺪﺍﹰ ﺇﻻﹼ ﻋﻤﺮﻭﺍﹰ ﺯﻳﺪ¼ ﻓﻴﻔﻴﺪ ﺍﳊﺼﺮ ﻣﻦ ﺍﳉﺎﻧﺒﲔ ﻭﺍﳌﻘﺼﻮﺩ ﻫﻮ ﺍﳊﺼﺮ ﰲ ﺟﺎﻧﺐ ﺍﻟﻔﺎﻋﻞ ﻓﻘﻂ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻹﻋﺮﺍﺏ ﻣﻨﺘﻔﻴﺎﹰ ﰲ ﺍﻟﻔﺎﻋﻞ ﻭﺍﳌﻔﻌﻮﻝ ﻟﻜﻦ ﻫﻨﺎﻙ ﻗﺮﻳﻨﺔ ﻣﻦ ﺍﻟﻘﺮﺍﺋﻦ ﻣﻘﺎﻟﻴﺔ ﺃﻭ ﺣﺎﻟﻴﺔ ﻓﻴﺠﻮﺯ ﺗﻘﺪﱘ ﺍﳌﻔﻌﻮﻝ ﻋﻠﻰ ﺍﻟﻔﺎﻋﻞ ﻟﻌﺪﻡ ﺍﻻﻟﺘﺒﺎﺱ" ،ﻩ". ) (٢ﻗﻮﻟﻪ] :ﳚﻮﺯ[ ﺗﻘﺪﱘ ﺍﳌﻔﻌﻮﻝ ﻋﻠﻰ ﺍﻟﻔﺎﻋﻞ ﺇﻥ ﻟﹶﻢ ﲣﻒ ﺍﻟﻠﺒﺲ ﺃﻱ :ﺍﻟﺘﺒﺎﺱ ﺍﻟﻔﺎﻋﻞ ﺑﺎﳌﻔﻌﻮﻝ ﺃﻭ ﺍﻟﻌﻜﺲ ،ﺑﺄﻥ ﻫﻨﺎﻙ ﻗﺮﻳﻨﺔ ﻣﻦ ﺍﻟﻘﺮﺍﺋﻦ ﻟﻔﻈﻴﺔ ﻛﺎﻧﺖ ﺃﻭ ﺣﺎﻟﻴﺔ ،ﺃﻣﺎ ﺍﻟﻘﺮﻳﻨﺔ ﺍﳊﺎﻟﻴﺔ ﻓﻜﻤﺎ ﰲ ½ﺃﻛﻞ ﺍﻟﻜﹸﻤﺜﹾﺮﻯ ﻳﺤﻴﻰ¼ ﻓﺈﻥﹼ ﺍﻟﻜﹸﻤﺜﹾﺮﻯ ﻻ ﻳﺼﻠﺢ ﻟﻸﻛﻞ ﻷﻧﻪ ﺍﺳﻢ ﺛﹶﻤﺮ ﻣﻌﻴﻦ ﻳﻘﺎﻝ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ ½ﻫﻤﻠﹸﻮﻙ¼ ﻓﻼ ﻳﻜﻮﻥ ﻓﺎﻋﻼﹰ، ﻭﺃﻣﺎ ﺍﻟﻘﺮﻳﻨﺔ ﺍﻟﻠﻔﻈﻴﺔ ﻓﻜﻤﺎ ﰲ ½ﺃﻛﺮﻡ ﺳﻠﻤﻰ ﻣﻮﺳﻰ¼ ،ﻭ½ﻫﻮﺕ ﻣﻮﺳﻰ ﺳﻌﺪﻯ¼ ،ﻓﺈﻥ ﺍﻟﻘﺮﻳﻨﺔ ﺍﻟﻠﻔﻈﻴﺔ ﰲ ﺍﻷﻭﻝ ﻫﻲ ﺗﺬﻛﲑ ﺍﻟﻔﻌﻞ ﻭﰲ ﺍﻟﺜﺎﻧِﻲ ﺗﺄﻧﻴﺜﻪ ،ﻭﺇﻧﻤﺎ ﺟﺎﺯ ﺗﻘﺪﱘ ﺍﳌﻔﻌﻮﻝ ﻋﻠﻰ ﺍﻟﻔﺎﻋﻞ ﻋﻨﺪ ﻭﺟﻮﺩ ﺍﻟﻘﺮﻳﻨﺔ ﻭﻟﹶﻢ ﳚﺐ؛ ﻷﻥﹼ ﺍﻟﻘﺮﻳﻨﺔ ﻟﹶﻤﺎ ﻭﺟﺪﺕ ﻫﻨﺎﻙ ﺣﺼﻞ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻔﺎﻋﻞ ﻭﺍﳌﻔﻌﻮﻝ ﻓﻼ ﺣﺎﺟﺔ ﺇﱃ ﺍﻟﻮﺟﻮﺏ ﻓﺠﺎﺯ ﻟﻚ ﺃﻥ ﲡﻌﻞ ﺍﳌﻔﻌﻮﻝ ﻣﻘﺪﻣﺎﹰ ﺃﻭ ﺍﻟﻔﺎﻋﻞ" ،ﻩ".
i
٥٠
j
kﳓﻮ½ :ﺃﻛﻞ ﺍﻟﻜﹸﻤﺜﹾﺮﻯ ﳛﲕ¼ ﻭ½ﺿﺮﺏ ﻋﻤﺮﻭﺍﹰ ﺯﻳﺪ¼ ،ﻭﳚﻮﺯ ﺣﺬﻑl ﺍﻟﻔﻌﻞ ﺣﻴﺚ ﻛﺎﻧﺖ ﻗﺮﻳﻨﺔ ﳓﻮ½ :ﺯﻳﺪ¼ ﰲ ﺟﻮﺍﺏ ﻣﻦ ﻗﺎﻝ½ :ﻣﻦ ﺿﺮﺏ¼، )(١
ﻭﻛﺬﺍ ﳚﻮﺯ ﺣﺬﻑ ﺍﻟﻔﻌﻞ ﻭﺍﻟﻔﺎﻋﻞ ﻣﻌﺎﹰ ﻛـ½ﻧﻌﻢ¼ ﰲ ﺟﻮﺍﺏ ﻣﻦ ﻗﺎﻝ½ :ﺃﻗﺎﻡ )(٢
) (١ﻗﻮﻟﻪ] :ﺣﻴﺚ ﻛﺎﻧﺖ ﻗﺮﻳﻨﺔ[ ﺃﻱ :ﺍﻟﻘﺮﻳﻨﺔ ﺍﻟﺪﺍﻟﹼﺔ ﻋﻠﻰ ﺗﻌﻴﲔ ﺍﻟﻔﻌﻞ ﺍﶈﺬﻭﻑ؛ ﻷﻥﹼ ﺍﻟﻘﺮﻳﻨﺔ ﻫﻲ ﻣﺎ ﺗﺪﻝﹼ ﻋﻠﻰ ﺗﻌﻴﲔ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻠﻔﻆ ﺃﻭ ﺗﺪﻝﹼ ﻋﻠﻰ ﺗﻌﻴﲔ ﺍﶈﺬﻭﻑ ﳓﻮ½ :ﺯﻳﺪ¼ ﻣﻘﻮﻝ ﰲ ﺟﻮﺍﺏ ﻣﻦ ﻗﺎﻝ½ :ﻣﻦ ﺿﺮﺏ؟¼ ﻓﻜﻠﻤﺔ ½ﻣﻦ¼ ﺍﺳﺘﻔﻬﺎﻣﻴﺔ ﻣﺒﺘﺪﺃ ﻭ½ﺿﺮﺏ ¼ﺧﱪﻩ ،ﻭ½ﺯﻳﺪ¼ ﺍﻟﻮﺍﻗﻊ ﰲ ﺍﳉﻮﺍﺏ ﻓﺎﻋﻞ ﺍﻟﻔﻌﻞ ﺍﶈﺬﻭﻑ ،ﺗﻘﺪﻳﺮﻩ: ½ﺿﺮﺏ ﺯﻳﺪ¼ ﻓﺤﺬﻑ ﺍﻟﻔﻌﻞ ﻟﻮﺟﻮﺩ ﺍﻟﻘﺮﻳﻨﺔ ﻭﻫﻮ ½ﺿﺮﺏ ¼ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻟﺴﺆﺍﻝ ،ﻭﳚﺐ ﺣﺬﻑ ﺍﻟﻔﻌﻞ ﰲ ﻛﻞﹼ ﺗﺮﻛﻴﺐ ﺣﺬﻑ ﻓﻴﻪ ﺍﻟﻔﻌﻞ ﺛﹸﻢ ﻓﺴﺮ ﻟﺮﻓﻊ ﺍﻹﺎﻡ ﺍﻟﻨﺎﺷﻲ ﻋﻦ ﺍﳊﺬﻑ ﳓﻮ :ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿:ﻭﺇِﻥﹾ ﺃﹶﺣﺪ ﻣﻦ ﺍﻟﹾﻤﺸﺮِﻛِﲔ ﺍﺳﺘﺠﺎﺭﻙ ﻓﹶﺄﹶﺟِﺮﻩ]﴾ﺳﻮﺭﺓ ﺗﻮﺑﺔ [٧:ﻓﻬﻬﻨﺎ ﺣﺬﻑ ﺍﻟﻔﻌﻞ ﻭﺍﺟﺐ ﻟﻠﻘﺮﻳﻨﺔ ﻭﺳﺪ ﺍﳌﺴﺪ ،ﺃﻣﺎ ﺍﻟﻘﺮﻳﻨﺔ ﻓﻬﻮ ﺩﺧﻮﻝ ﺣﺮﻑ ﺍﻟﺸﺮﻁ ﻋﻠﻰ ﺍﻻﺳﻢ؛ ﻷﻧﻪ ﻻ ﻳﺪﺧﻞ ﺇﻻﹼ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﻭﻫﻬﻨﺎ ﻟﻴﺲ ﺍﻟﻔﻌﻞ ﻟﻔﻈﺎﹰ ﺑﻌﺪ ﺣﺮﻑ ﺍﻟﺸﺮﻁ ﻓﻌﻠﻢ ﺃﻧﻪ ﻣﻘﺪﺭ ،ﻭﺃﻣﺎ ﺳﺪ ﺍﳌﺴﺪ ﻓﻬﻮ ﺇﻗﺎﻣﺔ ﺍﳌﻔﺴﺮ ﻣﻘﺎﻡ ﺍﳌﻔﺴﺮ ﻓﻴﻜﻮﻥ ﺗﻘﺪﻳﺮﻩ½ :ﺇﻥ ﺍﺳﺘﺠﺎﺭﻙ ﺃﺣﺪ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﺍﺳﺘﺠﺎﺭﻙ ﻓﺄﺟﺮﻩ¼ ﻓﺤﺬﻑ ½ﺍﺳﺘﺠﺎﺭﻙ¼ ﺍﻷﻭﻝ ﻭﺃﻗﻴﻢ ﺍﻟﺜﺎﻧِﻲ ﻣﻘﺎﻣﻪ ﻟﺌﻼﹼ ﻳﻠﺰﻡ ﺍﳉﻤﻊ ﺑﲔ ﺍﳌﻔﺴﺮ ﻭﺍﳌﻔﺴﺮ؛ ﻷﻧﻪ ﳑﺘﻨﻊ ﺇﺫﺍ ﻛﺎﻥ ﻋﻠﹼﺔ ﺗﻔﺴﲑ ﺍﳌﻔﺴﺮ ﺭﻓﻊ ﺍﻹﺎﻡ ﺍﻟﻨﺎﺷﻲ ﻋﻦ ﺍﳊﺬﻑ ﻭﻛﺎﻥ ﺍﳌﻔﺴﺮ ﻭﺍﳌﻔﺴﺮ ﻣﺘﺤﺪﻳﻦ ﰲ ﺍﳌﻌﲎ ،ﻓﺈﻥ ﻗﻠﺖ :ﻗﺪ ﻳﺘﺤﻘﹼﻖ ﺍﻻﺟﺘﻤﺎﻉ ﺑﻴﻨﻬﻤﺎ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﺣﻜﺎﻳﺔ ﻋﻦ ﻗﻮﻝ ﻳﻮﺳﻒ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﻭﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ﴿ :ﺇِﻧﻲ ﺭﺃﹶﻳﺖ ﺃﹶﺣﺪ ﻋﺸﺮ ﻛﹶﻮﻛﹶﺒﺎﹰ ﻭﺍﻟﺸﻤﺲ ﻭﺍﻟﹾﻘﹶﻤﺮ ﺭﺃﹶﻳﺘﻬﻢ ﻟِﻲ ﺳﺎﺟِﺪِﻳﻦ]﴾ﻳﻮﺳﻒ: ،[٤ﻗﻠﻨﺎ :ﻻ ﻧﺴﻠﹼﻢ ﺃﻧﻪ ﲨﻊ ﺑﲔ ﺍﳌﻔﺴﺮ ﻭﺍﳌﻔﺴﺮ ﺑﻞ ﻗﻮﻟﻪ½ :ﺭﺃﻳﺘﻬﻢ ﱄ ﺳﺎﺟﺪﻳﻦ¼ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﻣﻘﺪﺭ؛ ﻷﻧﻪ ﻟﹶﻤﺎ ﻗﺎﻝ ﴿ :ﺇِﻧﻲ ﺭﺃﹶﻳﺖ ﺃﹶﺣﺪ ﻋﺸﺮ ﻛﹶﻮﻛﹶﺒﺎﹰ﴾]ﻳﻮﺳﻒ [٤ :ﻓﻜﺄﻧﻪ ﻗﻴﻞ½ :ﻛﻴﻒ ﺭﺃﻳﺘﻬﻢ¼ ﻗﺎﻝ ﴿ :ﺭﺃﹶﻳﺘﻬﻢ ﻟِﻲ ﺳﺎﺟِﺪِﻳﻦ]﴾ﻳﻮﺳﻒ [٤ :ﻓﻼ ﻳﻜﻮﻥ ﻣﻦ ﺑﺎﺏ ﺍﻻﺟﺘﻤﺎﻉ ﺑﲔ ﺍﳌﻔﺴﺮ ﻭﺍﳌﻔﺴﺮ ﺑﻞ ﻳﻜﻮﻥ ﺫﻛﺮﳘﺎ ﰲ ﺍﻟﻜﻼﻣﲔ ﺍﳌﺴﺘﻘﻠﹼﲔ ﻻ ﰲ ﻛﻼﻡ ﻭﺍﺣﺪ" ،ﻩ". ) (٢ﻗﻮﻟﻪ] :ﳚﻮﺯ ...ﺇﱁ[ ﻓﺈﻧﻪ ﳚﻮﺯ ﺫﻟﻚ ﺣﻴﺚ ﻛﺎﻧﺖ ﻗﺮﻳﻨﺔ ﺇﻻﹼ ﺃﻧﻪ ﻟﹶﻢ ﻳﺼﺮﺡ ﺍﳌﺺ ﺑﻮﺟﻮﺩ ﺍﻟﻘﺮﻳﻨﺔ ﻟﻈﻬﻮﺭ ﺃﻧﻪ ﻻ ﻣﻌﲎ ﻟﻠﺤﺬﻑ ﺑﺪﻭﻥ ﺍﻟﻘﺮﻳﻨﺔ ﻭﻛﺜﲑﺍﹰ ﻣﺎ ﻻ ﻳﺼﺮﺡ ﺑﻪ ،ﻭﻗﻮﻟﻪ :ﻛـ½ﻧﻌﻢ¼ ﰲ ﺟﻮﺍﺏ ﻣﻦ ﻗﺎﻝ: ½ﺃﻗﺎﻡ ﺯﻳﺪ¼ ،ﻓﻬﺬﺍ ﺍﳊﺬﻑ ﺟﺎﺋﺰ ﻻ ﻭﺍﺟﺐ ﻟﻌﺪﻡ ﺍﻟﺴﺎﺩ ﻣﺴﺪﻩ؛ ﻷﻥﹼ ﻛﻠﻤﺔ ½ﻧﻌﻢ¼ ﺣﺮﻑ ﻓﻼ ﻳﻘﻮﻡ ﻣﻘﺎﻡ ﺍﻟﻔﻌﻞ ﻓﺒﻘﻲ ﺍﻟﻘﺮﻳﻨﺔ ﻭﺣﺪﻫﺎ ﻭﻫﻲ ﺳﺆﺍﻝ ﺍﻟﺴﺎﺋﻞ ،ﻓﺈﻥ ﻗﻠﺖ :ﺇﻥﹼ ﺍﻟﻘﻮﻝ ﺑﻌﺪﻡ ﻗﻴﺎﻡ ﺍﳊﺮﻑ ﻣﻘﺎﻡ ﺍﻟﻔﻌﻞ ﻏﲑ ﺻﺤﻴﺢ؛ ﻷﻥﹼ ﺣﺮﻭﻑ ﺍﻟﻨﺪﺍﺀ ﻗﺪ ﺃﻗﻴﻤﺖ ﻣﻘﺎﻡ ﺍﻟﻔﻌﻞ ﻭﻫﻮ ½ﺃﺩﻋﻮ¼ ﻭﻟﺬﺍ ﻭﺟﺐ ﺣﺬﻓﻪ ﰲ ﺍﳌﻨﺎﺩﻯ ،ﻗﻠﻨﺎ: ﻭﺟﻮﺏ ﺣﺬﻑ ﺍﻟﻔﻌﻞ ﰲ ﺍﳌﻨﺎﺩﻯ ﻟﻴﺲ ﻟﻨﻴﺎﺑﺔ ﺣﺮﻭﻑ ﺍﻟﻨﺪﺍﺀ ﻣﻘﺎﻣﻪ ﺑﻞ ﻟﻜﺜﺮﺓ ﺍﻻﺳﺘﻌﻤﺎﻝ ،ﺃﻭ ﻗﻠﻨﺎ :ﺇﻗﺎﻣﺔ
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kﺯﻳﺪ؟¼ ،ﻭﻗﺪ ﳛﺬﻑ ﺍﻟﻔﺎﻋﻞ ﻭﻳﻘﺎﻡ ﺍﳌﻔﻌﻮﻝ ﻣﻘﺎﻣﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻔﻌﻞ ﳎﻬﻮﻻﹰl ﳓﻮ½ :ﺿﺮﺏ ﺯﻳﺪ¼ ﻭﻫﻮ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﳌﺮﻓﻮﻋﺎﺕ : .ﺇﺫﺍ ﺗﻨﺎﺯﻉ
ﺍﻟﻔﻌﻼﻥ ﰲ ﺍﺳﻢ ﻇﺎﻫﺮ ﺑﻌﺪﳘﺎ ﺃﻱ :ﺃﺭﺍﺩ ﻛﻞﹼ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻔﻌﻠﲔ ﺃﻥ ﻳﻌﻤﻞ )(١
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ﺣﺮﻑ ﺍﻟﻨﺪﺍﺀ ﻣﻘﺎﻡ ﺍﻟﻔﻌﻞ ﲰﺎﻋﻲ ﻻ ﻳﻘﺎﺱ ﻋﻠﻴﻪ ﻏﲑﻩ" ،ﺳﻦ" ﻣﻠﺨﺼﺎﹰ. ) (١ﻗﻮﻟﻪ] :ﺇﺫﺍ ﺗﻨﺎﺯﻉ[ ﺍﻟﺘﻨﺎﺯﻉ ﰲ ﺍﻟﻠﻐﺔ½ :ﻧﺰﺍﻉ ﺳﺎﺧﱳ ﺑﺎﻳﻜﺪ ﻳﮕﺮﺩﺭ ﭼﻴﺰﻯ¼ ،ﻭﰲ ﺍﻻﺻﻄﻼﺡ :ﺗﻮﺟﻪ ﺍﻟﻌﺎﻣﻠﲔ ﲝﺴﺐ ﺍﳌﻌﲎ ﺇﱃ ﺍﺳﻢ ﻳﻘﻊ ﰲ ﳏﻞﹼ ﻳﺼﻠﺢ ﳌﻌﻤﻮﻟﻴﺔ ﻛﻞﹼ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺒﺪﻝ ،ﻓﺈﻥ ﻗﻠﺖ :ﻛﻴﻒ ﻳﺼﺢ ﻧﺴﺒﺔ ﺍﻟﺘﻨﺎﺯﻉ ﺇﱃ ﺍﻟﻔﻌﻠﲔ؛ ﻷﻥﹼ ﺍﻟﺘﻨﺎﺯﻉ ﻻ ﻳﺼﺪﺭ ﺇﻻﹼ ﻣﻦ ﺫﻭﻱ ﺍﻟﺮﻭﺡ ﻭﺍﻟﻔﻌﻼﻥ ﻟﻴﺴﺎ ﻣﻨﻬﻢ ،ﻗﻠﻨﺎ :ﺇﻥﹼ ﻧﺴﺒﺔ ﺍﻟﺘﻨﺎﺯﻉ ﺇﻟﻴﻬﻤﺎ ﺑﺎﻋﺘﺒﺎﺭ ﺍﳌﺘﻜﻠﹼﻢ ﻧﺴﺒﺔ ﳎﺎﺯﻳﺔ ،ﻛﻤﺎ ﺃﻥﹼ ﻧﺴﺒﺔ ﺍﻟﺪﺧﻮﻝ ﺇﱃ ﺍﻟﻌﻮﺍﻣﻞ ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥﹼ ﺍﻟﻌﻮﺍﻣﻞ ﻻ ﺗﺪﺧﻞ ﺑﻨﻔﺴﻬﺎ ﺑﻞ ﻳﺪﺧﻠﻬﺎ ﺍﳌﺘﻜﻠﹼﻢ ،ﻓﺈﻥ ﻗﻠﺖ :ﻓﺎﻟﺘﻨﺎﺯﻉ ﻛﻤﺎ ﳚﺮﻱ ﰲ ﺍﻟﻔﻌﻠﲔ ﻛﺬﻟﻚ ﳚﺮﻱ ﰲ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﻔﻌﻠﲔ ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺍﻟﺼﻼﺓ ﺍﳌﺎﺛﻮﺭﺓ½ :ﺍﻟﻠﻬﻢ ﺻﻞﹼ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻝ ﳏﻤﺪ ﻛﻤﺎ ﺻﻠﹼﻴﺖ ﻭﺳﻠﹼﻤﺖ ﻭﺑﺎﺭﻛﺖ ﻭﺭﲪﺖ ﻭﺗﺮﺣﻤﺖ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ¼ ﻓﻬﺬﻩ ﺍﳋﻤﺴﺔ ﺗﻨﺎﺯﻋﺖ ﰲ ﻟﻔﻆ ½ﺇﺑﺮﺍﻫﻴﻢ¼ ﻓﻠِﻢ ﺍﻗﺘﺼﺮ ﺍﳌﺺ ﻋﻠﻰ ﺫﻛﺮ ﺍﻟﻔﻌﻠﲔ ،ﻗﻠﻨﺎ :ﺇﻧﻤﺎ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺫﻛﺮ ﺍﻟﻔﻌﻠﲔ ﺑﻨﺎﺀ ﻋﻠﻰ ﺑﻴﺎﻥ ﺃﻗﻞﹼ ﻣﺎ ﳛﺼﻞ ﺑﻪ ﺍﻟﺘﻨﺎﺯﻉ ﻭﻫﻮ ﺇﺛﻨﺎﻥ ،ﻓﺈﻥ ﻗﻠﺖ :ﺍﺧﺘﺼﺎﺹ ﺍﻟﺘﻨﺎﺯﻉ ﺑﺎﻟﻔﻌﻞ ﻻ ﻳﺼﺢ؛ ﻷﻥﹼ ﺍﻟﺘﻨﺎﺯﻉ ﻛﻤﺎ ﻳﻜﻮﻥ ﺑﲔ ﺍﻟﻔﻌﻠﲔ ﻛﺬﻟﻚ ﻳﻜﻮﻥ ﰲ ﻏﲑ ﺍﻟﻔﻌﻠﲔ ﺃﻳﻀﺎﹰ ﻛﻤﺎ ﰲ ﺍﻷﲰﺎﺀ ﳓﻮ½ :ﺯﻳﺪ ﻣﻌﻂ ﻭﻣﻜﺮﻡ ﻋﻤﺮﻭﺍﹰ¼ ﻭ½ﺯﻳﺪ ﻛﺮﱘ ﻭﺷﺮﻳﻒ ﺃﺑﻮﻩ¼ ،ﻗﻠﻨﺎ :ﺍﳌﺮﺍﺩ ﺑﺎﻟﻔﻌﻠﲔ ﺍﻟﻌﺎﻣﻼﻥ ،ﻭﺇﻧﻤﺎ ﻟﹶﻢ ﻳﻘﻞ ﺍﻟﻌﺎﻣﻼﻥ ﻣﻘﺎﻡ ﻗﻮﻟﻪ½ :ﺍﻟﻔﻌﻼﻥ¼ ﺍﻛﺘﻔﺎﺀ ﺑﺬﻛﺮ ﺍﻷﺻﻞ؛ ﻷﻥﹼ ﺍﻟﻔﻌﻞ ﺃﺻﻞ ﰲ ﺍﻟﻌﻤﻞ؛ ﻷﻧﻪ ﻭﺿﻊ ﻟﻠﻌﻤﻞ ﺑﺪﻟﻴﻞ ﻋﺪﻡ ﺧﻠﻮﻩ ﻋﻦ ﺍﻟﻌﻤﻞ" ،ﻩ". ) (٢ﻗﻮﻟﻪ] :ﰲ ﺍﺳﻢ ﻇﺎﻫﺮ[ ﻓﻴﻪ ﺍﺣﺘﺮﺍﺯ ﻋﻦ ﺍﳌﻀﻤﺮ؛ ﻷﻧﻪ ﻻ ﺗﻨﺎﺯﻉ ﰲ ﺍﳌﻀﻤﺮ؛ ﻷﻥﹼ ﺍﻟﻀﻤﲑ ﻻ ﳜﻠﻮ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﺘﺼﻼﹰ ﺃﻭ ﻣﻨﻔﺼﻼﹰ ،ﻓﺈﻥ ﻛﺎﻥ ﻣﺘﺼﻼﹰ ﻓﻬﻮ ﻣﻌﻤﻮﻝ ﻟِﻤﺎ ﺍﺗﺼﻞ ﺑﻪ ﻓﻼ ﻳﻜﻮﻥ ﻓﻴﻪ ﳎﺎﻝ ﺍﻟﺘﻨﺎﺯﻉ؛ ﻷﻥﹼ ﺫﻟﻚ ﺍﻟﻀﻤﲑ ﻟﻴﺲ ﰲ ﻣﻜﺎﻥ ﻳﺘﻮﺟﻪ ﺇﻟﻴﻪ ﺍﻟﻔﻌﻼﻥ ﺑﻞ ﻳﺘﻮﺟﻪ ﺍﻟﻔﻌﻞ ﺍﳌﺘﺼﻞ ﺑﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﻨﻔﺼﻼﹰ ﻓﻬﻮ ﳏﻤﻮﻝ ﻋﻠﻰ ﺍﳌﺘﺼﻞ ﻃﺮﺩﺍﹰ ﻟﻠﺒﺎﺏ" ،ﻩ".
) (٣ﻗﻮﻟﻪ] :ﺑﻌﺪﻫﻤﺎ[ ﺃﻱ :ﺑﻌﺪ ﺍﻟﻔﻌﻠﲔ ،ﻭﻓﻴﻪ ﺍﺣﺘﺮﺍﺯ ﻋﻤﺎ ﻭﻗﻊ ﻣﻘﺪﻣﺎﹰ ﻋﻠﻴﻬﻤﺎ ﺃﻭ ﻣﺘﻮﺳﻄﺎﹰ ﺑﻴﻨﻬﻤﺎ؛ ﻷﻧﻪ ﺗﻌﻴﻦ ﻓﻴﻪ ﺇﻋﻤﺎﻝ ﺍﻟﻔﻌﻞ ﺍﻷﻭﻝ؛ ﻷﻧﻪ ﻳﺴﺘﺤﻖ ﺍﻹﻋﻤﺎﻝ ﻗﺒﻞ ﺍﻟﺜﺎﻧِﻲ ﳓﻮ½ :ﺿﺮﺏ ﺯﻳﺪ ﻭﺃﻛﺮﻡ¼ ﻓﻼ ﻳﻜﻮﻥ ﻓﻴﻪ ﳎﺎﻝ ﺍﻟﺘﻨﺎﺯﻉ ،ﻷﻧﻪ ﻟﻴﺲ ﰲ ﻣﻜﺎﻥ ﻳﺼﺢ ﺗﻮﺟﻪ ﺍﻟﻔﻌﻠﲔ ﺇﻟﻴﻪ "ﻱ". ) (٤ﻗﻮﻟﻪ] :ﺃﺭﺍﺩ[ ﻟﹶﻤﺎ ﻧﺸﺄ ﻣﻦ ﻧﺴﺒﺔ ﺍﻟﺘﻨﺎﺯﻉ ﺇﱃ ﺍﻟﻔﻌﻠﲔ ﺃﻥﹼ ﺍﻟﺘﻨﺎﺯﻉ ﻳﻜﻮﻥ ﺣﻘﻴﻘﺔ ،ﻓﺒﻴﻦ ﺍﳌﺺ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺘﻨﺎﺯﻉ ﻟﻴﺲ ﺍﻟﺘﻨﺎﺯﻉ ﺣﻘﻴﻘﺔ ﺑﻞ ﺍﳌﺮﺍﺩ ﺑﻪ ﺍﻹﺭﺍﺩﺓ ﺃﻱ :ﺍﻟﻘﺼﺪ ﺑﻘﻮﻟﻪ½ :ﺃﺭﺍﺩ¼ ﻳﻌﻨِﻲ :ﺍﻗﺘﻀﻰ ﺃﻭ ﺗﻮﺟﻪ ﻛﻞﹼ
i
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kﺫﻟﻚ ﺍﻻﺳﻢ ﻓﻬﺬﺍ ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﻗﺴﺎﻡ ،ﺍﻷﻭﻝ :ﺃﻥ ﻳﺘﻨﺎﺯﻋﺎl ﰲ )(١
ﰲ ﺍﻟﻔﺎﻋﻠﻴﺔ ﻓﻘﻂ ﳓﻮ½ :ﺿﺮﺑﲏ ﻭﺃﻛﺮﻣﲏ ﺯﻳﺪ¼ ﺍﻟﺜﺎﱐ :ﺃﻥ ﻳﺘﻨﺎﺯﻋﺎ ﰲ )(٢
ﺍﳌﻔﻌﻮﻟﻴﺔ ﻓﻘﻂ ﳓﻮ½ :ﺿﺮﺑﺖ ﻭﺃﻛﺮﻣﺖ ﺯﻳﺪﺍﹰ¼ ،ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﻳﺘﻨﺎﺯﻋﺎ ﰲ )(٣
ﺍﻟﻔﺎﻋﻠﻴﺔ ﻭﺍﳌﻔﻌﻮﻟﻴﺔ ﻭﻳﻘﺘﻀﻲ ﺍﻷﻭﻝ ﺍﻟﻔﺎﻋﻞ ﻭﺍﻟﺜﺎﱐ ﺍﳌﻔﻌﻮﻝ ﳓﻮ:
½ﺿﺮﺑﲏ ﻭﺃﻛﺮﻣﺖ ﺯﻳﺪﺍﹰ¼ ،ﺍﻟﺮﺍﺑﻊ :ﻋﻜﺴﻪ ﳓﻮ½ :ﺿﺮﺑﺖ ﻭﺃﻛﺮﻣﲏ )( ٤
ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻔﻌﻠﲔ ﺃﻥ ﻳﻌﻤﻞ ﰲ ﺍﻻﺳﻢ ﺍﻟﻈﺎﻫﺮ ﺍﳌﺘﻨﺎﺯﻉ ﻓﻴﻪ ،ﻓﻬﺬﺍ ﺃﻱ :ﺗﻨﺎﺯﻉ ﺍﻟﻔﻌﻠﲔ ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﻗﺴﺎﻡ؛ ﻷﻥﹼ ﺍﻟﺘﻨﺎﺯﻉ ﻻ ﳜﻠﻮ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺍﻟﻔﺎﻋﻠﻴﺔ ﻓﻘﻂ ﺃﻭ ﰲ ﺍﳌﻔﻌﻮﻟﻴﺔ ﻓﻘﻂ ﺃﻭ ﰲ ﺍﻟﻔﺎﻋﻠﻴﺔ ﻭﺍﳌﻔﻌﻮﻟﻴﺔ ﺑﺄﻥ ﻳﻘﺘﻀﻲ ﺍﻟﻔﻌﻞ ﺍﻷﻭﻝ ﻓﺎﻋﻠﻴﺔ ﺍﻻﺳﻢ ﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺜﺎﻧِﻲ ﻣﻔﻌﻮﻟﻴﺘﻪ ﺃﻭ ﺑﺎﻟﻌﻜﺲ ،ﻓﺼﻮﺭﺓ ﺍﻟﺘﻨﺎﺯﻉ ﻻ ﻳﻜﻮﻥ ﺧﺎﺭﺟﺎﹰ ﻋﻦ ﻫﺬﻩ ﺍﻟﺼﻮﺭ ﻓﺎﳓﺼﺮﺕ ﰲ ﻫﺬﻩ ﺍﻷﺭﺑﻌﺔ" ،ﻩ".
) (١ﻗﻮﻟﻪ] :ﺍﻷﻭﻝ[ ﺃﻱ :ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﻣﻦ ﺃﻗﺴﺎﻡ ﺍﻟﺘﻨﺎﺯﻉ ﺍﻷﺭﺑﻌﺔ ﺃﻥ ﻳﺘﻨﺎﺯﻋﺎ ﺃﻱ :ﺍﻟﻔﻌﻼﻥ ﰲ ﻓﺎﻋﻠﻴﺔ ﺍﻻﺳﻢ ﺍﻟﻈﺎﻫﺮ ﺑﺄﻥ ﻳﻘﺘﻀﻲ ﻛﻞﹼ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺮﻓﻊ ﻋﻠﻰ ﺫﻟﻚ ﺍﻻﺳﻢ ﺑﻌﻤﻠﻪ ﺃﻱ :ﺍﻗﺘﻀﻰ ﻭﺃﺭﺍﺩ ﻛﻼﳘﺎ ﻓﺎﻋﻠﻴﺘﻪ ﻻ ﻣﻔﻌﻮﻟﻴﺘﻪ ،ﻭﺍﻟﺘﻨﺎﺯﻉ ﰲ ﻣﻔﻌﻮﻝ ﻣﺎ ﻟﹶﻢ ﻳﺴﻢ ﻓﺎﻋﻠﻪ ﺩﺍﺧﻞ ﰲ ﺍﻟﺘﻨﺎﺯﻉ ﰲ ﺍﻟﻔﺎﻋﻠﻴﺔ ﻋﻨﺪ ﻣﻦ ﺃﺩﺧﻠﻪ ﰲ ﺍﻟﻔﺎﻋﻞ ،ﻭﻋﻨﺪ ﻣﻦ ﳚﻌﻞ ﺍﻟﻔﺎﻋﻞ ﺃﻋﻢ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺣﻘﻴﻘﻴﺎ ﺃﻭ ﺣﻜﻤﻴﺎ ﳓﻮ½ :ﺿﺮﺏ ﻭ ﺃﹸﻛﺮﻡ ﺯﻳﺪ¼ ،ﻭﻻ ﳚﻮﺯ ﺇﺩﺧﺎﻟﻪ ﰲ ﺍﳌﻔﻌﻮﻝ؛ ﻷﻥﹼ ﺇﻃﻼﻕ ﺍﳌﻔﻌﻮﻝ ﻋﻠﻰ ﻣﻔﻌﻮﻝ ﻣﺎ ﻟﹶﻢ ﻳﺴﻢ ﻓﺎﻋﻠﻪ ﻏﲑ ﺷﺎﻳﻊ" ،ﻱ". ) (٢ﻗﻮﻟﻪ] :ﺍﻟﺜﺎﻧِﻲ[ ﺃﻱ :ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻧِﻲ ﻣﻦ ﺃﻗﺴﺎﻡ ﺍﻟﺘﻨﺎﺯﻉ ﺍﻷﺭﺑﻌﺔ ﺃﻥ ﻳﺘﻨﺎﺯﻋﺎ ﺃﻱ :ﺍﻟﻔﻌﻼﻥ ﰲ ﻣﻔﻌﻮﻟﻴﺔ ﺍﻻﺳﻢ ﺍﻟﻈﺎﻫﺮ ﺑﺄﻥ ﻳﻘﺘﻀﻲ ﻛﻞﹼ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻨﺼﺐ ﻋﻠﻰ ﺫﻟﻚ ﺍﻻﺳﻢ ﺑﻌﻠﻤﻪ ﺃﻱ :ﺍﻗﺘﻀﻴﺎ ﻭﺃﺭﺍﺩﺍ ﻣﻔﻌﻮﻟﻴﺘﻪ ﻻ ﻓﺎﻋﻠﻴﺘﻪ. ) (٣ﻗﻮﻟﻪ] :ﺍﻟﺜﺎﻟﺚ[ ﺃﻱ :ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺃﻗﺴﺎﻡ ﺍﻟﺘﻨﺎﺯﻉ ﺍﻷﺭﺑﻌﺔ ﺃﻥ ﻳﺘﻨﺎﺯﻋﺎ ﺃﻱ :ﺍﻟﻔﻌﻼﻥ ﰲ ﺍﻟﻔﺎﻋﻠﻴﺔ ﻭﺍﳌﻔﻌﻮﻟﻴﺔ ﺣﺎﻝ ﻛﻮﻧِﻬﻤﺎ ﳐﺘﻠﻔﲔ ﰲ ﺍﻻﻗﺘﻀﺎﺀ ﺑﺄﻥ ﻳﻘﺘﻀﻲ ﺍﻟﻔﻌﻞ ﺍﻷﻭﻝ ﻓﺎﻋﻠﻴﺔ ﺍﻻﺳﻢ ﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺜﺎﻧِﻲ ﻣﻔﻌﻮﻟﻴﺘﻪ ﳓﻮ½ :ﺿﺮﺑﻨِﻲ ﻭﺃﻛﺮﻣﺖ ﺯﻳﺪﺍﹰ¼ ﻓﺈﻥﹼ ½ﺿﺮﺏ¼ ﻳﻘﺘﻀﻲ ﻓﺎﻋﻠﻴﺔ ﺯﻳﺪ ﻭ½ﺃﻛﺮﻡ¼ ﻳﻘﺘﻀﻲ ﻣﻔﻌﻮﻟﻴﺘﻪ.
) (٤ﻗﻮﻟﻪ] :ﺍﻟﺮﺍﺑﻊ[ ﺃﻱ :ﺍﻟﻘﺴﻢ ﺍﻟﺮﺍﺑﻊ ﻣﻦ ﺃﻗﺴﺎﻡ ﺍﻟﺘﻨﺎﺯﻉ ﺍﻷﺭﺑﻌﺔ ﻋﻜﺴﻪ ،ﺃﻱ :ﻋﻜﺲ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ ﰲ ﺍﻻﻗﺘﻀﺎﺀ ﺑﺄﻥ ﻳﻘﺘﻀﻲ ﺍﻟﻔﻌﻞ ﺍﻷﻭﻝ ﻣﻔﻌﻮﻟﻴﺔ ﺍﻻﺳﻢ ﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺜﺎﻧِﻲ ﻓﺎﻋﻠﻴﺘﻪ ﳓﻮ½ :ﺿﺮﺑﺖ ﻭﺃﻛﺮﻣﻨِﻲ ﺯﻳﺪ¼، ﻓﺈﻥﹼ ½ﺿﺮﺑﺖ¼ ﻳﻘﺘﻀﻲ ﺃﻥ ﻳﻜﻮﻥ ﺯﻳﺪ ﻣﻨﺼﻮﺑﺎﹰ ﺑﻪ ﻭ½ﺃﻛﺮﻣﻨِﻲ¼ ﻳﻘﺘﻀﻲ ﺃﻥ ﻳﻜﻮﻥ ﻣﺮﻓﻮﻋﺎﹰ ﺑﻪ.
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kﺯﻳﺪ¼ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﰲ ﲨﻴﻊ ﻫﺬﻩ ﺍﻷﻗﺴﺎﻡ ﳚﻮﺯ ﺇﻋﻤﺎﻝ ﺍﻟﻔﻌﻞ ﺍﻷﻭﻝl )( ٢
) (١
ﻭﺇﻋﻤﺎﻝ ﺍﻟﻔﻌﻞ ﺍﻟﺜﺎﱐ ﺧﻼﻓﺎﹰ ﻟﻠﻔﺮﺍﺀ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻷﻭﱃ ﻭﺍﻟﺜﺎﻟﺜﺔ ﺃﻥ ﻳﻌﻤﻞ )(٣
ﺍﻟﺜﺎﱐ ،ﻭﺩﻟﻴﻠﻪ ﻟﺰﻭﻡ ﺃﺣﺪ ﺍﻷﻣﺮﻳﻦ ﺇﻣﺎ ﺣﺬﻑ ﺍﻟﻔﺎﻋﻞ ﺃﻭ ﺍﻹﺿﻤﺎﺭ ﻗﺒﻞ
ﺍﻟﺬﻛﺮ ﻭﻛﻼﳘﺎ ﳏﻈﻮﺭﺍﻥ ،ﻭﻫﺬﺍ ﰲ ﺍﳉﻮﺍﺯ ﻭﺃﻣﺎ ﺍﻻﺧﺘﻴﺎﺭ ﻓﻔﻴﻪ ﺧﻼﻑ )(٤
) (١ﻗﻮﻟﻪ] :ﻭﺍﻋﻠﻢ[ ﺍﻋﻠﻢ ﺃﻥﹼ ½ﺍﻋﻠﻢ¼ ﰲ ﺍﻟﻠﻐﺔ½ :ﺩﺍﻧﺴﱳ¼ ،ﻭﰲ ﺍﻻﺻﻄﻼﺡ :ﻛﻠﻤﺔ ﰲ ﺃﻭﻝ ﺍﻟﻜﻼﻡ ﻹﻳﻘﺎﻅ ﺍﻟﻐﺎﻓﻠﲔ ﻋﻠﻰ ﻧﻜﺘﺔ ،ﺃﻭ ﺗﺸﻮﻳﻖ ﺍﻟﺴﺎﻣﻌﲔ ﺇﱃ ﻣﺎ ﺑﻌﺪﻩ ،ﺃﻭ ﻟﻠﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺃﻥﹼ ﻣﺎ ﺑﻌﺪﻩ ﻣِﻤﺎ ﳚﺐ ﺍﳊﻔﻆ، ﻭﻗﻴﻞ :ﻫﻮ ﺧﻄﺎﺏ ﻟﻜﻞﹼ ﻣﻦ ﻳﺴﻤﻊ ﻭﻳﻘﺮﺀ" ،ﻩ". ) (٢ﻗﻮﻟﻪ] :ﳚﻮﺯ ...ﺇﱁ[ ﺃﻱ :ﳚﻮﺯ ﺃﻥ ﻳﻌﻤﻞ ﺍﻟﻔﻌﻞ ﺍﻷﻭﻝ ﰲ ﺍﻻﺳﻢ ﺍﻟﻈﺎﻫﺮ ﻭﻳﻠﻐﻰ ﺍﻟﻔﻌﻞ ﺍﻟﺜﺎﻧِﻲ ﻋﻦ ﺍﻟﻌﻤﻞ ﻓِﻲ ﺫﻟﻚ ﺍﻻﺳﻢ ،ﻭﺃﻥ ﻳﻌﻤﻞ ﺍﻟﻔﻌﻞ ﺍﻟﺜﺎﻧِﻲ ﰲ ﺫﻟﻚ ﺍﻻﺳﻢ ﻭﻳﻠﻐﻰ ﺍﻷﻭﻝ ﻋﻦ ﺍﻟﻌﻤﻞ ﻓﻴﻪ ،ﻭﻻ ﺧﻼﻑ ﺑﲔ ﺍﻟﺒﺼﺮﻳﲔ ﻭﺍﻟﻜﻮﻓﻴﲔ ﰲ ﺟﻮﺍﺯ ﻛﻠﺘﺎ ﺍﻟﺼﻮﺭﺗﲔ "ﻱ". ) (٣ﻗﻮﻟﻪ] :ﺧﻼﻓﺎﹰ[ ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺃﻧﻪ ﻣﻔﻌﻮﻝ ﻣﻄﻠﻖ ،ﺃﻱ :ﳜﺎﻟﻒ ﺍﻟﻘﻮﻝ ﺑﺎﳉﻮﺍﺯ ﺧﻼﻓﺎﹰ ﻟﻠﻔﺮﺍﺀ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻷﻭﱃ ،ﻭﻫﻲ ﺃﻥ ﻳﺘﻨﺎﺯﻉ ﺍﻟﻔﻌﻼﻥ ﰲ ﺍﻟﻔﺎﻋﻠﻴﺔ ﻓﻘﻂ ،ﻭﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺜﺎﻟﺜﺔ ﻭﻫﻲ ﺃﻥ ﻳﺘﻨﺎﺯﻉ ﺍﻟﻔﻌﻼﻥ ﰲ ﺍﻟﻔﺎﻋﻠﻴﺔ ﻭﺍﳌﻔﻌﻮﻟﻴﺔ ﻭﻳﻘﺘﻀﻲ ﺍﻷﻭﻝ ﺍﻟﻔﺎﻋﻞ ﻭﺍﻟﺜﺎﻧِﻲ ﺍﳌﻔﻌﻮﻝ ،ﻓﻌﻨﺪ ﺍﻟﻔﺮﺍﺀ ﻻ ﳚﻮﺯ ﺇﻋﻤﺎﻝ ﺍﻟﻔﻌﻞ ﺍﻟﺜﺎﻧِﻲ ﰲ ﻫﺎﺗﲔ ﺍﻟﺼﻮﺭﺗﲔ ﺑﻞ ﳚﺐ ﺇﻋﻤﺎﻝ ﺍﻟﻔﻌﻞ ﺍﻷﻭﻝ ﻓﻴﻬﻤﺎ ﻋﻨﺪﻩ ،ﻭﺩﻟﻴﻞ ﺍﻟﻔﺮﺍﺀ ﻋﻠﻰ ﺫﻟﻚ ﻟﺰﻭﻡ ﺃﺣﺪ ﺍﻷﻣﺮﻳﻦ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺇﻋﻤﺎﻝ ﺍﻟﻔﻌﻞ ﺍﻟﺜﺎﻧِﻲ ﺃﻣﺎ ﺣﺬﻑ ﻓﺎﻋﻞ ﺍﻟﻔﻌﻞ ﺍﻷﻭﻝ ﺃﻭ ﺇﺿﻤﺎﺭﻩ ﻗﺒﻞ ﺍﻟﺬﻛﺮ ،ﻭﻛﻼﳘﺎ ﺃﻱ :ﺣﺬﻑ ﺍﻟﻔﺎﻋﻞ ﻭﺍﻹﺿﻤﺎﺭ ﻗﺒﻞ ﺍﻟﺬﻛﺮ ﳏﻈﻮﺭﺍﻥ ﺃﻱ :ﳑﻨﻮﻋﺎﻥ" ،ﻱ".
) (٤ﻗﻮﻟﻪ] :ﻭﻫﺬﺍ[ ﺃﻱ :ﺍﳋﻼﻑ ﺑﲔ ﺍﳉﻤﻬﻮﺭ ﻭﺍﻟﻔﺮﺍﺀ ﺛﺎﺑﺖ ﰲ ﺍﳉﻮﺍﺯ ،ﺃﻣﺎ ﺍﻻﺧﺘﻴﺎﺭ ﻓﻔﻴﻪ ﺧﻼﻑ ﺍﻟﺒﺼﺮﻳﲔ ﺑﻔﺘﺢ ﺍﻟﺒﺎﺀ ﻭﻛﺴﺮﻫﺎ ﻭﻫﻮ ﺃﻓﺼﺢ ﻣﻦ ﻓﺘﺤﻬﺎ ﻟﻴﺘﻤﻴﺰ ﻋﻦ ﺍﻟﻨﺴﺒﺔ ﺇﱃ ﺍﳊﺠﺎﺭﺓ ﺍﻟﺒﻴﻀﺎﺀ ،ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﺒﺼﺮﻳﲔ ﺍﻟﻨﺤﺎﺓ ﺍﳌﻨﺴﻮﺑﺔ ﺇﱃ ﺍﻟﺒﺼﺮﺓ ﻭﻣﻦ ﻛﺎﻥ ﻋﻠﻰ ﻣﺬﻫﺒﻬﻢ ،ﻓﺈﻧﻬﻢ ﳜﺘﺎﺭﻭﻥ ﺇﻋﻤﺎﻝ ﺍﻟﻔﻌﻞ ﺍﻟﺜﺎﻧِﻲ ﻣﻊ ﲡﻮﻳﺰ ﺇﻋﻤﺎﻝ ﺍﻷﻭﻝ ﻟﻠﻘﺮﺏ ﻭﺍﳉﻮﺍﺭ؛ ﻷﻥﹼ ﰲ ﺍﻟﻘﺮﺏ ﻭﺍﳉﻮﺍﺭ ﺃﺷﺪ ﺍﺗﺼﺎﻝ ﻣﻦ ﺍﻟﻐﲑ ﻓﺎﻷﺷﺪ ﺍﺗﺼﺎﻻﹰ ﺃﺣﻖ ﺑﺄﺧﺬ ﺍﳊﻜﻢ ،ﻭﻷﻥﹼ ﺍﻟﻔﻌﻞ ﺍﻟﺜﺎﻧِﻲ ﺃﻗﺮﺏ ﻟﻠﻄﺎﻟﺒﲔ ﺑﺎﳌﻄﻠﻮﺏ ﻣﻦ ﺍﻷﻭﻝ ﻓﻴﻜﻮﻥ ﺍﻟﻄﺎﻟﺐ ﺃﻗﺪﺭ ﻋﻠﻰ ﺃﺧﺬﻩ ،ﻭﻷﻥﹼ ﺇﻋﻤﺎﻝ ﺍﻟﻔﻌﻞ ﺍﻷﻭﻝ ﻳﺴﺘﻠﺰﻡ ﺍﻟﻔﺼﻞ ﺑﲔ ﺍﻟﻌﺎﻣﻞ ﻭﺍﳌﻌﻤﻮﻝ ،ﻭﺍﻟﻔﺼﻞ ﺑﲔ ﺍﻟﻌﺎﻣﻞ ﻭﺍﳌﻌﻤﻮﻝ ﺑﺄﺟﻨﺒِﻲ ﺑﻼﺿﺮﻭﺭﺓ ﻏﲑ ﺟﺎﺋﺰ ﻭﺧﻼﻑ ﺍﻷﺻﻞ؛ ﻷﻥﹼ ﺍﻷﺻﻞ ﰲ ﺍﳌﻌﻤﻮﻝ ﺃﻥ ﻳﺘﺼﻞ ﺑﻌﺎﻣﻠﻪ ،ﻭﻷﻥﹼ ﺍﺳﺘﻔﺎﺿﺔ ﺍﻻﺳﺘﻌﻤﺎﻝ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﺍﻟﺜﺎﻧِﻲ ﰲ ﺍﻟﺘﻨـﺰﻳﻞ ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻫﺎﺅﻡ ﺍﻗﹾﺮﺅﻭﺍ ﻛِﺘﺎﺑِﻴﻪ]﴾ﺍﳊﺎﻗﺔ [١٩ :ﺣﻴﺚ
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kﺍﻟﺒﺼﺮﻳﲔ ﻓﺈﻧﻬﻢ ﳜﺘﺎﺭﻭﻥ ﺇﻋﻤﺎﻝ ﺍﻟﻔﻌﻞ ﺍﻟﺜﺎﱐ ﺍﻋﺘﺒﺎﺭﺍﹰ ﻟﻠﻘﺮﺏ ﻭﺍﳉﻮﺍﺭl، ﻭﺍﻟﻜﻮﻓﻴﻮﻥ ﳜﺘﺎﺭﻭﻥ ﺇﻋﻤﺎﻝ ﺍﻟﻔﻌﻞ ﺍﻷﻭﻝ ﻣﺮﺍﻋﺎﺓ ﻟﻠﺘﻘﺪﱘ ﻭﺍﻻﺳﺘﺤﻘﺎﻕ، )(١
ﺃﻋﻤﻞ ﺍﻟﻔﻌﻞ ﺍﻟﺜﺎﻧِﻲ؛ ﺇﺫ ﻟﻮ ﺃﻋﻤﻞ ﺍﻟﻔﻌﻞ ﺍﻷﻭﻝ ﻟﻘﻴﻞ½ :ﺍﻗﺮﺀﻭﻩ¼ ﻻﺧﺘﻴﺎﺭ ﺇﺿﻤﺎﺭ ﺍﳌﻔﻌﻮﻝ ﰲ ﺍﻟﻔﻌﻞ ﺍﻟﺜﺎﻧِﻲ، ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺃﹸﻓﹾﺮِﻍﹾ ﻋﻠﹶﻴﻪِ ﻗِﻄﹾﺮﺍﹰ﴾]ﺍﻟﻜﻬﻒ [٩٦ :ﺣﻴﺚ ﺃﻋﻤﻞ ﺍﻟﻔﻌﻞ ﺍﻟﺜﺎﻧِﻲ؛ ﺇﺫ ﻟﻮ ﺃﻋﻤﻞ ﺍﻟﻔﻌﻞ ﺍﻷﻭﻝ ﻟﻘﻴﻞ½ :ﺃﻓﺮﻏﻪ¼ ﻟِﻤﺎ ﻣﺮ" ،ﻍ".
) (١ﻗﻮﻟﻪ] :ﻭﺍﻟﻜﻮﻓﻴﻮﻥ[ ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﻜﻮﻓﻴﲔ ﺍﻟﻨﺤﺎﺓ ﺍﳌﻨﺴﻮﺑﺔ ﺇﱃ "ﺍﻟﻜﻮﻓﺔ" ﻭﻣﻦ ﻛﺎﻥ ﻋﻠﻰ ﻣﺬﻫﺒﻬﻢ ،ﻓﺈﻧﻬﻢ ﳜﺘﺎﺭﻭﻥ ﺇﻋﻤﺎﻝ ﺍﻟﻔﻌﻞ ﺍﻷﻭﻝ ﻣﻊ ﲡﻮﻳﺰ ﺇﻋﻤﺎﻝ ﺍﻟﻔﻌﻞ ﺍﻟﺜﺎﻧِﻲ ﻣﺮﺍﻋﺎﺓ ﻟﻠﺘﻘﺪﱘ ﻭﺍﻻﺳﺘﺤﻘﺎﻕ؛ ﻷﻥﹼ ﺍﳌﻘﺪﻡ ﺃﺣﻖ ﺑﺄﺧﺬ ﺍﳊﻜﻢ ﻣﻦ ﺍﳌﺆﺧﺮ؛ ﻷﻥﹼ ﺍﻟﺘﻘﺪﱘ ﻣﻦ ﻭﻇﺎﺋﻒ ﺍﻷﺻﻞ ،ﻭﺍﻷﺻﻞ ﺃﻭﱃ ﺑﺄﺧﺬ ﺍﳊﻜﻢ ،ﻭﻷﻥﹼ ﺇﻋﻤﺎﻝ ﺍﻟﻔﻌﻞ ﺍﻷﻭﻝ ﻻ ﻳﺴﺘﻠﺰﻡ ﺍﻹﺿﻤﺎﺭ ﻗﺒﻞ ﺍﻟﺬﻛﺮ ﻭﺇﻋﻤﺎﻝ ﺍﻟﺜﺎﻧِﻲ ﻳﺴﺘﻠﺰﻣﻪ ،ﻭﺍﺳﺘﺪﻟﹼﻮﺍ ﺃﻳﻀﺎﹰ ﺑﻘﻮﻝ ﺍﻣﺮﺃ ﺍﻟﻘﻴﺲ ﻉ ﻭﻟﹶﻮ ﺃﻧﻤﺎ ﺃﺳﻌٰﻰ ﻟِﺎﹶﺩﱏٰ ﻣﻌِﻴﺸﺔٍ
i
ﻛﹶﻔﹶﺎﻧِﻲ ﻭﻟﹶﻢ ﺍﹶﻃﹾﻠﹸﺐ ﻗﹶﻠِﻴﻞﹲ ﻣِﻦ ﺍﻟﹾﻤﺎﻝِ
ﺣﻴﺚ ﻗﺎﻟﻮﺍ :ﺇﻥﹼ ½ﻛﻔﺎﻧِﻲ¼ ﻭ½ﻟﹶﻢ ﺃﻃﻠﺐ¼ ﺗﻨﺎﺯﻋﺎ ﰲ ½ﻗﻠﻴﻞ ﻣﻦ ﺍﳌﺎﻝ¼ ﻭﺍﻣﺮﺃ ﺍﻟﻘﻴﺲ ﻣﻦ ﺷﻌﺮﺍﺀ ﺍﻟﻌﺮﺏ ﺍﻟﻔﺼﺤﺎﺀ ﺃﻋﻤﻞ ﺍﻷﻭﻝ ﻓﻠﻮ ﻟﹶﻢ ﻳﻜﻦ ﺇﻋﻤﺎﻝ ﺍﻷﻭﻝ ﺃﻭﱃ ﻟﹶﻤﺎ ﺍﺧﺘﺎﺭﻩ ﺑﺪﻟﻴﻞ ﺃﻥﹼ ﺍﻟﻔﺼﻴﺢ ﻻ ﳜﺘﺎﺭ ﺇﻻﹼ ﺍﻟﻮﺟﻪ ﺍﳌﺨﺘﺎﺭ ،ﻓﻠﻤﺎ ﺍﺧﺘﺎﺭﻩ ﺩﻝﹼ ﻋﻠﻰ ﺃﻥﹼ ﺇﻋﻤﺎﻝ ﺍﻷﻭﻝ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ،ﻭﺃﺟﻴﺐ ﻋﻨﻪ ﺑﺄﻥﹼ ﻗﻮﻟﻪ ﻫﺬﺍ ﻟﻴﺲ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﻨﺎﺯﻉ ﻷﺟﻞ ﻓﺴﺎﺩ ﻣﻌﲎ ﺍﻟﺒﻴﺖ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺗﻨﺎﺯﻉ ½ﻛﻔﺎﻧِﻲ¼ ﻭ½ﻟﹶﻢ ﺃﻃﻠﺐ¼ ﰲ ½ﻗﻠﻴﻞ ﻣﻦ ﺍﳌﺎﻝ¼ ﺣﻴﺚ ﻳﻠﺰﻡ ﺍﻟﺘﻨﺎﻗﺾ ﻭﺧﻼﻑ ﺍﳌﻘﺼﻮﺩ؛ ﻷﻥﹼ ﻛﻠﻤﺔ ½ﻟﹶﻮ ¼ﺇﺫﺍ ﺩﺧﻠﺖ ﻋﻠﻰ ﺍﻟﺸﺮﻁ ﻭﺍﳉﺰﺍﺀ ﺃﻭ ﺍﳌﻌﻄﻮﻑ ﻋﻠﻰ ﺃﺣﺪﳘﺎ ﲡﻌﻞ ﺍﳌﺜﺒﺖ ﻣﻨﻬﺎ ﻣﻨﻔﻴﺎ ﻭﺍﳌﻨﻔﻲ ﻣﻨﻬﺎ ﻣﺜﺒﺘﺎﹰ ،ﻓﺈﺫﺍ ﻗﻠﺖ½ :ﻟﻮ ﺃﻛﺮﻣﺘﲏ ﺃﻛﺮﻣﺘﻚ¼ ﻓﺎﻹﻛﺮﺍﻣﺎﻥ ﻣﻨﻔﻴﺎﻥ ،ﻭﺇﺫﺍ ﻗﻠﺖ½ :ﻟﻮ ﻟﹶﻢ ﺗﻜﺮﻣﻨِﻲ ﻟﹶﻢ ﺃﻛﺮﻣﻚ¼ ﻓﺎﻹﻛﺮﺍﻣﺎﻥ ﻣﺜﺒﺘﺎﻥ ،ﻓﻌﻠﻰ ﻫﺬﺍ ﻗﻮﻟﻪ½ :ﻭﻟﻮ ﺃﳕﺎ ﺃﺳﻌﻰ ﻷﺩﻧﻰ ﻣﻌﻴﺸﺔ¼ ﻳﺴﺘﻠﺰﻡ ﺍﻧﺘﻔﺎﺀ ﺳﻌﻴﻪ ﻷﺩﻧﻰ ﻣﻌﻴﺸﺔ ﺃﻱ :ﺍﻧﺘﻔﺎﺀ ﻃﻠﺒﻪ ﻗﻠﻴﻼﹰ ﻣﻦ ﺍﳌﺎﻝ؛ ﻷﻧﻪ ﻣﺜﺒﺖ ﻭﻗﻊ ﰲ ﺳﻴﺎﻕ ½ﻟﹶﻮ ،¼ﻭﻛﺬﺍ ﻗﻮﻟﻪ½ :ﻛﻔﺎﻧِﻲ ﻗﻠﻴﻞ ﻣﻦ ﺍﳌﺎﻝ¼ ﻳﺴﺘﻠﺰﻡ ﺍﻧﺘﻔﺎﺀ ﻛﻔﺎﻳﺔ ﻗﻠﻴﻞ ﻣﻦ ﺍﳌﺎﻝ ،ﻓﻠﻮﻛﺎﻥ ﻗﻮﻟﻪ: ½ﻭﻟﹶﻢ ﺃﻃﻠﺐ¼ ﻣﺘﻮﺟﻬﺎﹰ ﺇﱃ ½ﻗﻠﻴﻞ ﻣﻦ ﺍﳌﺎﻝ¼ ﻛﻤﺎ ﺯﻋﻤﻮﺍ ﺍﺳﺘﻠﺰﻡ ﻛﻮﻧﻪ ﻃﺎﻟﺒﺎﹰ ﻟﻘﻠﻴﻞ ﻣﻦ ﺍﳌﺎﻝ؛ ﻷﻧﻪ ﺻﺎﺭ ﻣﺜﺒﺘﺎﹰ ﺑﺎﻟﻌﻄﻒ ﻋﻠﻰ ﺟﺰﺍﺀ ½ﻟﹶﻮ ،¼ﻓﻴﻠﺰﻡ ﻣﻦ ﺍﳌﺼﺮﺍﻉ ﺍﻷﻭﻝ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺍﻟﺸﺎﻋﺮ ﻃﺎﻟﺒﺎﹰ ﻟﻘﻠﻴﻞ ﻣﻦ ﺍﳌﺎﻝ، ﻭﻣﻦ ﺍﳌﺼﺮﺍﻉ ﺍﻟﺜﺎﻧِﻲ ﺃﻥ ﻳﻜﻮﻥ ﻃﺎﻟﺒﺎﹰ ﻟﻪ ﻭﻫﺬﺍ ﺗﻨﺎﻗﺾ ﺑﻴﻦ ،ﻭﻛﺬﺍ ﻳﻠﺰﻡ ﻣﻦ ﺍﳌﺼﺮﺍﻉ ﺍﻷﻭﻝ ﺍﻧﺘﻔﺎﺀ ﻛﻔﺎﻳﺔ ﻗﻠﻴﻞ ﻣﻦ ﺍﳌﺎﻝ ،ﻭﻣﻦ ﺍﻟﺜﺎﻧِﻲ ﺛﺒﻮﺕ ﻃﻠﺒﻪ ﻭﻫﻮ ﻏﲑ ﻣﻘﺼﻮﺩ ،ﻓﺜﺒﺖ ﺃﻥﹼ ﺍﻟﻔﻌﻞ ﺍﻟﺜﺎﻧِﻲ ﻏﲑ ﻣﺘﻮﺟﻪ ﺇﱃ ﻣﺎ ﺗﻮﺟﻪ ﺇﻟﻴﻪ ﺍﻟﻔﻌﻞ ﺍﻷﻭﻝ ،ﺑﻞ ﺍﻷﻭﻝ ﻣﺘﻮﺟﻪ ﺇﱄ ½ﻗﻠﻴﻞ ﻣﻦ ﺍﳌﺎﻝ¼ ﻭﺍﻟﺜﺎﻧِﻲ ﻣﺘﻮﺟﻪ ﺇﱃ ½ﺍﻟﹾﻤﺠﺪ ﺍﳌﺆﺛﹼﻞ¼ ﺍﻟﹾﻤﺤﺬﻭﻑ
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Å
٥٥
k
ﻓﺈﻥ ﺃﻋﻤﻠﺖ ﺍﻟﺜﺎﱐ ﻓﺎﻧﻈﺮ ﺇﻥ ﻛﺎﻥ ﺍﻟﻔﻌﻞ ﺍﻷﻭﻝ ﻳﻘﺘﻀﻲ )( ١
ﺍﻟﻔﺎﻋﻞl
ﺃﺿﻤﺮﺗﻪ ﰲ ﺍﻷﻭﻝ ﻛﻤﺎ ﺗﻘﻮﻝ ﰲ ﺍﳌﺘﻮﺍﻓﻘﲔ½ :ﺿﺮﺑﲏ ﻭﺃﻛﺮﻣﲏ ﺯﻳﺪ¼ )(٢
ﺑﺪﻻﻟﺔ ﺍﻟﺒﻴﺖ ﺍﻟﺜﺎﻧِﻲ ﻭﻫﻮ ﻗﻮﻟﻪ :ﺷﻌﺮ ﻭﻟﹶﻜِﻨﻤﺎ ﺃﹶﺳﻌﻰٰ ﻟِﻤﺠﺪٍ ﻣﺆﺛﱠﻞٍ
ﻭﻗﹶﺪ ﻳﺪﺭِﻙ ﺍﻟﹾﻤﺠﺪ ﺍﻟﹾﻤﺆﺛﱠﻞ ﺃﻣﺜﹶﺎﻟِﻲ
ﻓﻜﺎﻥ ﺍﳌﻌﲎ :ﺃﻧﻪ ﻟﻮ ﺛﺒﺖ ﺳﻌﻴﻲ ﻷﺩﻧﻰ ﻣﻌﻴﺸﺔ ﻛﻔﺎﻧِﻲ ﻗﻠﻴﻞ ﻣﻦ ﺍﳌﺎﻝ ﻭﻟﹶﻢ ﺃﻃﻠﺐ ﺍﺪ ﺍﳌﺆﺛﹼﻞ ،ﺃﻱ: ﺍﳌﻠﻚ ﺍﻟﻌﻈﻴﻢ ،ﻭﻟﻜﻨﻤﺎ ﺃﺳﻌﻰ ﻟِﻤﺠﺪ ﻣﺆﺛﹼﻞ ،ﻓﻼ ﻳﻜﻮﻥ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﻨﺎﺯﻉ" ،ﻍ".
) (١ﻗﻮﻟﻪ] :ﻓﺈﻥ ﺃﻋﻤﻠﺖ[ ﻟﹶﻤﺎ ﺟﺎﺀ ﺍﳌﺺ ﺑﺘﻘﺪﱘ ﺍﺧﺘﻴﺎﺭ ﺍﻟﺒﺼﺮﻳﲔ ﺑﻘﻮﻟﻪ½ :ﻓﺈﻧﻬﻢ ﳜﺘﺎﺭﻭﻥ ...ﺇﱁ¼ ﺟﺎﺀ ﺑﺘﻘﺪﱘ ﻗﻮﻟﻪ½ :ﻓﺈﻥ ﺃﻋﻤﻠﺖ ﺍﻟﺜﺎﻧِﻲ¼ ﻟﻴﻜﻮﻥ ﰲ ﺍﻟﻜﻼﻡ ﻧﺸﺮ ﻋﻠﻰ ﺗﺮﺗﻴﺐ ﺍﻟﻠﻒ ،ﻭﺃﻳﻀﺎﹰ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﻣﺬﻫﺐ ﺍﻟﺒﺼﺮﻳﲔ ﳐﺘﺎﺭ ﻋﻨﺪﻩ" ،ﻩ" ﻣﻠﺨﺼﺎﹰ.
) (٢ﻗﻮﻟﻪ] :ﺃﺿﻤﺮﺗﻪ ﻓِﻲ ﺍﻷﻭﻝ[ ﺃﻱ :ﺃﺿﻤﺮﺕ ﺍﻟﻔﺎﻋﻞ ﰲ ﺍﻟﻔﻌﻞ ﺍﻷﻭﻝ ﻋﻠﻰ ﻣﻮﺍﻓﻘﺔ ﺍﻻﺳﻢ ﺍﻟﻈﺎﻫﺮ ﻓِﻲ ﺍﻹﻓﺮﺍﺩ ﻭﺍﻟﺘﺜﻨﻴﺔ ﻭﺍﳉﻤﻊ ﻭﺍﻟﺘﺬﻛﲑ ﻭﺍﻟﺘﺄﻧﻴﺚ ﻛﻤﺎ ﺗﻘﻮﻝ ﰲ ﺍﳌﺘﻮﺍﻓﻘﲔ ﰲ ﺍﻻﻗﺘﻀﺎﺀ ﺑﺄﻥ ﻳﻘﺘﻀﻲ ﻛﻞﹼ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻔﻌﻠﲔ ﺍﻟﻔﺎﻋﻞ½ :ﺿﺮﺑﻨِﻲ ﻭﺃﻛﺮﻣﻨِﻲ ﺯﻳﺪ¼ ﺑﺈﺿﻤﺎﺭ ½ﻫﻮ¼ ﰲ ﺍﻷﻭﻝ ﻣﻮﺍﻓﻘﺎﹰ ﻟﻼﺳﻢ ﺍﻟﻈﺎﻫﺮ ﰲ ﺍﻟﺘﺬﻛﲑ ﻭﺍﻹﻓﺮﺍﺩ ،ﻭ½ﺿﺮﺑﺎﻧِﻲ ﻭﺃﻛﺮﻣﻨِﻲ ﺍﻟﺰﻳﺪﺍﻥ¼ ﺑﺈﺿﻤﺎﺭ ﺃﻟﻒ ﺍﻟﺘﺜﻨﻴﺔ ﻓِﻲ ﺍﻷﻭﻝ ﻣﻮﺍﻓﻘﺔ ﻟﻼﺳﻢ ﺍﻟﻈﺎﻫﺮ ﰲ ﺍﻟﺘﺬﻛﲑ ﻭﺍﻟﺘﺜﻨﻴﺔ ،ﻭ½ﺿﺮﺑﻮﻧِﻲ ﻭﺃﻛﺮﻣﻨِﻲ ﺍﻟﺰﻳﺪﻭﻥ¼ ﺑﺈﺿﻤﺎﺭ ﺍﻟﻮﺍﻭ ﻓِﻲ ﺍﻷﻭﻝ ﻣﻮﺍﻓﻘﺔ ﻟﻼﺳﻢ ﺍﻟﻈﺎﻫﺮ ﻓِﻲ ﺍﳉﻤﻊ ﻭﺍﻟﺘﺬﻛﲑ ،ﻭﻛﺬﺍ ½ﺿﺮﺑﺘﻨِﻲ ﻭﺃﻛﺮﻣﺘﻨِﻲ ﻫﻨﺪ¼ ﺑﺈﺿﻤﺎﺭ ½ﻫﻲ¼ ﰲ ﺍﻷﻭﻝ ،ﻭ½ﺿﺮﺑﺘﺎﻧِﻲ ﻭﺃﻛﺮﻣﺘﻨِﻲ ﺍﳍﻨﺪﺍﻥ¼ ﺑﺈﺿﻤﺎﺭ ﺃﻟﻒ ﺍﻟﺘﺜﻨﻴﺔ ﻓِﻲ ﺍﻷﻭﻝ ﻣﻮﺍﻓﻘﺔ ﻟﻼﺳﻢ ﺍﻟﻈﺎﻫﺮ ﰲ ﺍﻟﺘﺄﻧﻴﺚ ﻭﺍﻟﺘﺜﻨﻴﺔ ،ﻭ½ﺿﺮﺑﻨﻨِﻲ ﻭﺃﻛﺮﻣﺘﻨِﻲ ﺍﳍﻨﺪﺍﺕ¼ ﺑﺈﺿﻤﺎﺭ ﺍﻟﻨﻮﻥ ﰲ ﺍﻷﻭﻝ ﻣﻮﺍﻓﻘﺔ ﻟﻼﺳﻢ ﺍﻟﻈﺎﻫﺮ ﻓِﻲ ﺍﻟﺘﺄﻧﻴﺚ ﻭﺍﳉﻤﻊ ،ﻭﺇﻧﻤﺎ ﺃﺿﻤﺮ ﺍﻟﻔﺎﻋﻞ ﻓِﻲ ﺍﻷﻭﻝ ﺇﺫﺍ ﺍﻗﺘﻀﺎﻩ ﺍﻷﻭﻝ ﻋﻨﺪ ﺇﻋﻤﺎﻝ ﺍﻟﺜﺎﻧِﻲ؛ ﻷﻥﹼ ﺍﻟﺘﻨﺎﺯﻉ ﺇﺫﺍ ﲢﻘﹼﻖ ﺑﻴﻨﻬﻤﺎ ﻭﺃﻋﻤﻠﺖ ﺍﻟﺜﺎﻧِﻲ ﻓﻠﻸﻭﻝ ﻃﺮﻕ ﺛﻠﺜﺔ :ﺣﺬﻑ ﻓﺎﻋﻠﻪ ﻭﺫﻛﺮﻩ ﻭﺇﺿﻤﺎﺭﻩ ،ﻓﺈﻥﹾ ﺣﺬﻓﺘﻪ ﻳﻠﺰﻡ ﺣﺬﻑ ﺍﻟﻔﺎﻋﻞ ﻭﻫﻮ ﻏﲑ ﺟﺎﺋﺰ ،ﻭﺇﻥ ﺫﻛﺮﺗﻪ ﻳﻠﺰﻡ ﺍﻟﺘﻜﺮﺍﺭ ،ﻓﺘﻌﻴﻦ ﺍﻹﺿﻤﺎﺭ ،ﻓﺈﻥ ﻗﻠﺖ :ﺍﻹﺿﻤﺎﺭ ﻗﺒﻞ ﺍﻟﺬﻛﺮ ﻏﲑ ﺟﺎﺋﺰ ،ﻗﻠﻨﺎ :ﺫﻟﻚ ﳚﻮﺯ ﰲ ﺍﻟﻌﻤﺪﺓ ﺑﺸﺮﻁ ﺍﻟﺘﻔﺴﲑ؛ ﻷﻥﹼ ﺍﻟﻀﻤﲑ ﺇﺫﺍ ﻛﺎﻥ ﻋﻤﺪﺓ ﻳﻈﻬﺮ ﰲ ﳏﻞﹼ ﺁﺧﺮ ﺃﻱ :ﻛﺄﻧﻪ ﻣﺬﻛﻮﺭ ﺑﻌﺪ ﺍﻟﺘﻔﺴﲑ ﻟﻜﻮﻧﻪ ﻋﻤﺪﺓ ﲞﻼﻑ ﺍﻟﻔﻀﻠﺔ؛ ﻷﻧﻪ ﻻ ﻳﻈﻬﺮ ﰲ ﳏﻞﹼ ﺁﺧﺮ ﻟﻀﻌﻔﻪ ،ﻓﺈﻥ ﻗﻠﺖ :ﻫﺬﺍ ﳐﺎﻟﻒ ﳌِﺎ ﻗﺎﻝ ﺍﻟﺮﺿﻲ ﻓﺈﻧﻪ ﻗﺎﻝ :ﺍﻹﺿﻤﺎﺭ ﻗﺒﻞ ﺍﻟﺬﻛﺮ ﺟﺎﺋﺰ ﻓِﻲ ﺍﳌﻮﺿﻌﲔ ﺃﺣﺪﳘﺎ½ :ﺭﺑﻪ ﺭﺟﻼﹰ¼ ،ﻭﺍﻵﺧﺮ :ﺿﻤﲑ ﺍﻟﺸﺄﻥ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻫﻮ ﺍﻟﻠﱠﻪ ﺃﹶﺣﺪ﴾ ]ﺍﻹﺧﻼﺹ ،[١ :ﻗﻠﻨﺎ :ﺳﻠﹼﻤﻨﺎ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺇﻻﹼ ﻓِﻲ ﺍﳌﻮﺿﻌﲔ ﻟﻜﻦ ﺟﻮﺯ ﻫﻬﻨﺎ ﻟﻠﻀﺮﻭﺭﺓ ،ﻓﺈﻥ ﻗﻠﺖ :ﻻ ﺿﺮﻭﺭﺓ؛ ﻷﻧﻪ ﻳﺆﺗﻰ ﺃﻥ ﻳﺄﺗﻰ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻟﻜﻮﻓﻴﲔ ﻓﻼ ﻳﻠﺰﻡ ﺍﻹﺿﻤﺎﺭ ﻗﺒﻞ ﺍﻟﺬﻛﺮ ،ﻭﺃﻳﻀﺎﹰ ﺃﻥﹼ ﺍﻟﺘﻜﺮﺍﺭ ﻭﺇﻥ
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kﺿﺮﺑﺎﱐ ﻭﺃﻛﺮﻣﲏ ﺍﻟﺰﻳﺪﺍﻥ¼ ﻭ½ﺿﺮﺑﻮﱐ ﻭﺃﻛﺮﻣﲏ ﺍﻟﺰﻳﺪﻭﻥ¼ ،ﻭﰲl ﻭ½ ﺍﳌﺘﺨﺎﻟﻔﲔ½ :ﺿﺮﺑﲏ ﻭﺃﻛﺮﻣﺖ ﺯﻳﺪﺍﹰ¼ ﻭ½ﺿﺮﺑﺎﱐ ﻭﺃﻛﺮﻣﺖ ﺍﻟﺰﻳﺪﻳﻦ¼ ﻭ½ﺿﺮﺑﻮﱐ ﻭﺃﻛﺮﻣﺖ ﺍﻟﺰﻳﺪﻳﻦ¼ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻔﻌﻞ ﺍﻷﻭﻝ ﻳﻘﺘﻀﻲ ﺍﳌﻔﻌﻮﻝ
ﻭﻟﹶﻢ ﻳﻜﻦ ﺍﻟﻔﻌﻼﻥ ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﻟﻘﻠﻮﺏ ﺣﺬﻓﺖ ﺍﳌﻔﻌﻮﻝ ﻣﻦ ﺍﻟﻔﻌﻞ ﻛﻤﺎ )(١
ﻛﺎﻥ ﻗﺒﻴﺤﺎﹰ ﻟﻜﻨﻪ ﺟﺎﺋﺰ ،ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﺆﺗﻰ ﺑﺎﻟﺘﻜﺮﺍﺭ ،ﻗﻠﻨﺎ ﻋﻦ ﺍﻷﻭﻝ :ﺇﻥﹼ ﺍﻟﻀﺮﻭﺭﺓ ﻣﺎﺳﺔ ﺑﻌﺪ ﺃﺧﺬ ﻣﺬﻫﺐ ﺍﻟﺒﺼﺮﻳﲔ ،ﻭﻋﻦ ﺍﻟﺜﺎﻧِﻲ :ﺇﻥﹼ ﻗﺒﺢ ﺍﻟﺘﻜﺮﺍﺭ ﻣﺸﻬﻮﺭ ﻭﻣﺎﻛﺎﻥ ﻗﺒﺤﻪ ﻣﺸﻬﻮﺭﺍﹰ ﻓﻬﻮ ﻓﻮﻕ ﺍﳌﻤﺘﻨﻊ ،ﻓﺈﻥ ﻗﻠﺖ :ﻗﺪ ﻟﺰﻡ ﺍﻟﺘﻜﺮﺍﺭ ﻓِﻲ ½ﺣﺴﺒﻨِﻲ ﻭﺣﺴﺒﺘﻬﻤﺎ ﻣﻨﻄﻠﻘﲔ ﺍﻟﺰﻳﺪﺍﻥ ﻣﻨﻄﻠﻘﺎﹰ¼ ،ﻗﻠﻨﺎ :ﻻ ﻳﻠﺰﻡ ﺍﻟﺘﻜﺮﺍﺭ ﻓﻴﻪ ﻻﺧﺘﻼﻓﻬﻤﺎ ﺇﻓﺮﺍﺩﺍﹰ ﻭﺗﺜﻨﻴﺔ ،ﺃﻣﺎ ﺣﺬﻑ ﺍﻟﻔﺎﻋﻞ ﻓﻼ ﳚﻮﺯ ﺃﺻﻼﹰ ﺧﻼﻓﺎﹰ ﻟﻠﻜﺴﺎﺋﻲ ﻓﺈﻧﻪ ﺍﺧﺘﺎﺭ ﺍﻷﺷﻨﻊ ﲢﺮﺯﺍﹰ ﻋﻦ ﺍﻟﺸﻨﻴﻊ ﻛﺄﻧﻪ ﻓﺮ ﻋﻦ ﺍﳌﻄﺮ ﺇﱃ ﺍﳌﻴﺰﺍﺏ ،ﻓﺈﻥ ﻗﻠﺖ :ﺍﻟﻘﻮﻝ ﺑﻌﺪﻡ ﺟﻮﺍﺯ ﺣﺬﻑ ﺍﻟﻔﺎﻋﻞ ﻏﲑ ﺻﺤﻴﺢ ﻓﺈﻧﻪ ﻗﺪ ﺟﺎﺀ ﺣﺬﻓﻪ ﰲ ﻣﻮﺍﺿﻊ ﻣﻨﻬﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿:ﺃﹶﻭ ﺇِﻃﹾﻌﺎﻡ ﻓِﻲ ﻳﻮﻡٍ ﺫِﻱ ﻣﺴﻐﺒﺔٍ﴾]ﺍﻟﺒﻠﺪ [١٤ :ﻭﻣﻨﻬﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﱃ: ﴿ﺃﹶﺳﻤِﻊ ﺑِﻬِﻢ ﻭﺃﹶﺑﺼِﺮ]﴾ﻣﺮﱘ [٣٨ :ﺣﻴﺚ ﺣﺬﻑ ½ﺑِﻬﻢ¼ ﻋﻦ ½ﺃﺑﺼﺮ¼ ﻭﻫﻮ ﻓﺎﻋﻞ ﻋﻠﻰ ﻗﻮﻝ ﺳﻴﺒﻮﻳﻪ، ﻭﻣﻨﻬﺎ :ﳓﻮ ½ﺍﺿﺮﺑﻦ ¼ﻭ½ﺃﻛﺮِﻣﻮﺍ ﺍﻟﻘﻮﻡ¼ ﺣﻴﺚ ﺣﺬﻑ ﺍﻟﻔﺎﻋﻞ ﻭﻫﻮ ﺍﻟﻮﺍﻭ ،ﻭﻣﻨﻬﺎ :ﻗﻮﻟﹸﻬﻢ½ :ﻭﺑﺪﺍ ﻟﹶﻬﻢ¼ ﺃﻱ :ﺭﺃﻱ ،ﻓﺈﻧﻪ ﻓﺎﻋﻠﻪ ،ﻗﻠﻨﺎ ﻋﻦ ﺍﻷﻭﻝ :ﺇﻥﹼ ﺍﻹﻃﻌﺎﻡ ﻣﺼﺪﺭ ﻭﺍﳌﺼﺪﺭ ﻗﺎﺻﺮ ﰲ ﺍﻟﻌﻤﻞ ﻓﻼﳚﺐ ﻓﻴﻪ ﻭﺟﻮﺩ ﺍﻟﻔﺎﻋﻞ ﻓﻴﻜﻮﻥ ﻣﻦ ﺑﺎﺏ ﻋﺪﻡ ﺍﻟﻔﺎﻋﻞ ﻟﻌﺪﻡ ﺍﻻﻗﺘﻀﺎﺀ ،ﻭﻋﻦ ﺍﻟﺒﺎﻗﻴﺔ ﺇﻧﻬﺎ ﳏﻤﻮﻟﺔ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺍﻟﻔﺎﻋﻞ ﻻ ﻋﻠﻰ ﺣﺬﻓﻪ ﻧﺴﻴﺎﹰ ﻣﻨﺴﻴﺎ ،ﻭﺍﻟﹾﻤﺤﺬﻭﻑ ﰲ ﺑﺎﺏ ﺍﻟﺘﻨﺎﺯﻉ ﺇﻧﻤﺎ ﻫﻮ ﳏﺬﻭﻑ ﻧﺴﻴﺎﹰ ﻣﻨﺴﻴﺎ ،ﻓﺈﻥ ﻗﻠﺖ :ﻣﺎ ﺗﻘﻮﻟﻮﻥ ﰲ ﳓﻮ ½ﻣﺎ ﺿﺮﺏ ﻭﺃﻛﺮﻡ ﺇﻻﹼ ﺃﻧﺎ¼؛ ﻷﻥﹼ ﺍﻟﺒﺼﺮﻳﲔ ﺃﻳﻀﺎﹰ ﻗﺪ ﺫﻫﺒﻮﺍ ﻓﻴﻪ ﺇﱃ ﻣﺬﻫﺐ ﺍﻟﻜﺴﺎﺋﻲ ﻭﻫﻮ ﺣﺬﻑ ﺍﻟﻀﻤﲑ ﺍﳌﻨﻔﺼﻞ ﻟﻸﻭﻝ ،ﻗﻠﻨﺎ :ﺇﻧﻪ ﻣﺜﻞ ½ﻣﺎﺿﺮﺏ ﻭﺃﻛﺮﻡ ﺇﻻﹼ ﺃﻧﺎ¼ ﰲ ﺇﻋﺪﺍﺩ ﺍﳌﺴﺘﺸﻨﻰ ﺃﻱ½ :ﺇﻻ ﺃﻧﺎ¼ ﻭﺇﻥ ﻛﺎﻥ ﻓﺎﻋﻼﹰ ﻟﻜﻨﻪ ﻓِﻲ ﺻﻮﺭﺓ ﺍﳌﺴﺘﺜﻨﻰ ﻭﻫﻮ ﻣﻦ ﺍﻟﻔﻀﻼﺕ ،ﻓﻴﺠﻮﺯ ﺣﺬﻓﻪ" ،ﻱ ،ﻍ" ﻭﻏﲑﳘﺎ.
) (١ﻗﻮﻟﻪ] :ﺣﺬﻓﺖ ﺍﳌﻔﻌﻮﻝ[ ﻷﻧﻪ ﻟﻮ ﺃﺿﻤﺮ ﻟﺰﻡ ﺍﻹﺿﻤﺎﺭ ﻗﺒﻞ ﺍﻟﺬﻛﺮ ﻓِﻲ ﺍﻟﻔﻀﻠﺔ ﻭﻫﻮ ﻏﲑ ﺟﺎﺋﺰ ،ﻭﻟﻮ ﺫﻛﺮ ﻟﺰﻡ ﺍﻟﺘﻜﺮﺍﺭ ،ﻓﺘﻌﻴﻦ ﺍﳊﺬﻑ؛ ﻷﻥﹼ ﺣﺬﻑ ﺍﻟﻔﻀﻠﺔ ﺟﺎﺋﺰ ﻛﻤﺎ ﺗﻘﻮﻝ ﻓِﻲ ﺍﳌﺘﻮﺍﻓﻘﲔ ﰲ ﺍﻻﻗﺘﻀﺎﺀ ﺑﺄﻥ ﻳﻘﺘﻀﻲ ﻛﻞﹼ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻔﻌﻠﲔ ﻣﻔﻌﻮﻟﻴﺔ ﺍﻻﺳﻢ ﺍﻟﻈﺎﻫﺮ½ :ﺿﺮﺑﺖ ﻭﺃﻛﺮﻣﺖ ﺯﻳﺪﺍﹰ¼ ﲝﺬﻑ ½ﺯﻳﺪﺍﹰ¼ ﰲ ﺍﻷﻭﻝ، ﻭ½ﺿﺮﺑﺖ ﻭﺃﻛﺮﻣﺖ ﺍﻟﺰﻳﺪﻳﻦ¼ ﲝﺬﻑ ½ﺍﻟﺰﻳﺪﻳﻦ¼ ﰲ ﺍﻟﻔﻌﻞ ﺍﻷﻭﻝ ،ﻭ½ﺿﺮﺑﺖ ﻭﺃﻛﺮﻣﺖ ﺍﻟﺰﻳﺪِﻳﻦ¼ ﲝﺬﻑ ½ﺍﻟﺰﻳﺪِﻳﻦ¼ ﰲ ﺍﻷﻭﻝ ،ﻭﺗﻘﻮﻝ ﻓِﻲ ﺍﳌﺘﺨﺎﻟﻔﲔ ﻓِﻲ ﺍﻻﻗﺘﻀﺎﺀ ﺑﺄﻥ ﻳﻘﺘﻀﻲ ﺍﻟﻔﻌﻞ ﺍﻷﻭﻝ ﺍﳌﻔﻌﻮﻝ ﻭﺍﻟﺜﺎﻧِﻲ ﺍﻟﻔﺎﻋﻞ½ :ﺿﺮﺑﺖ ﻭﺃﻛﺮﻣﻨِﻲ ﺯﻳﺪ¼ ﲝﺬﻑ ½ﺯﻳﺪﺍﹰ¼ ﻓِﻲ ﺍﻷﻭﻝ ،ﻭ½ﺿﺮﺑﺖ ﻭﺃﻛﺮﻣﻨِﻲ ﺍﻟﺰﻳﺪﺍﻥ¼ ﲝﺬﻑ
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kﺗﻘﻮﻝ ﰲ ﺍﳌﺘﻮﺍﻓﻘﲔ½ :ﺿﺮﺑﺖ ﻭﺃﻛﺮﻣﺖ ﺯﻳﺪﺍﹰ¼ ﻭ½ﺿﺮﺑﺖ ﻭﺃﻛﺮﻣﺖ ﺍﻟﺰﻳﺪﻳﻦ¼l ﻭ½ﺿﺮﺑﺖ ﻭﺃﻛﺮﻣﺖ ﺍﻟﺰﻳﺪﻳﻦ¼ ،ﻭﰲ ﺍﳌﺘﺨﺎﻟﻔﲔ½ :ﺿﺮﺑﺖ ﻭﺃﻛﺮﻣﲏ ﺯﻳﺪ¼ ﻭ½ﺿﺮﺑﺖ ﻭﺃﻛﺮﻣﲏ ﺍﻟﺰﻳﺪﺍﻥ¼ ﻭ½ﺿﺮﺑﺖ ﻭﺃﻛﺮﻣﲏ ﺍﻟﺰﻳﺪﻭﻥ¼ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻔﻌﻼﻥ ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﻟﻘﻠﻮﺏ ﳚﺐ ﺇﻇﻬﺎﺭ ﺍﳌﻔﻌﻮﻝ ﻟﻠﻔﻌﻞ ﺍﻷﻭﻝ ﻛﻤﺎ ) (١
ﺗﻘﻮﻝ½ :ﺣﺴﺒﲏ ﻣﻨﻄﻠﻘﺎﹰ ﻭﺣﺴﺒﺖ ﺯﻳﺪﺍﹰ ﻣﻨﻄﻠﻘﺎﹰ¼؛ ﺇﺫ ﻻ ﳚﻮﺯ ﺣﺬﻑ ﺍﳌﻔﻌﻮﻝ ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﻟﻘﻠﻮﺏ ﻭﺇﺿﻤﺎﺭ ﺍﳌﻔﻌﻮﻝ ﻗﺒﻞ ﺍﻟﺬﻛﺮ ﻫﺬﺍ ﻫﻮ ﻣﺬﻫﺐ
ﺍﻟﺒﺼﺮﻳﲔ ،ﻭﺃﻣﺎ ﺇﻥ ﺃﻋﻤﻠﺖ ﺍﻟﻔﻌﻞ ﺍﻷﻭﻝ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻟﻜﻮﻓﻴﲔ ﻓﺎﻧﻈﺮ ﺇﻥ ﻛﺎﻥ ﺍﻟﻔﻌﻞ ﺍﻟﺜﺎﱐ ﻳﻘﺘﻀﻲ ﺍﻟﻔﺎﻋﻞ ﺃﺿﻤﺮﺕ ﺍﻟﻔﺎﻋﻞ ..................... )(٢
½ﺍﻟﺰﻳﺪﻳﻦ¼ ﻓِﻲ ﺍﻷﻭﻝ ،ﻭ½ﺿﺮﺑﺖ ﻭﺃﻛﺮﻣﻨِﻲ ﺍﻟﺰﻳﺪﻭﻥ¼ ﲝﺬﻑ ½ﺍﻟﺰﻳﺪِﻳﻦ¼ ﻓِﻲ ﺍﻷﻭﻝ" ،ﻩ".
) (١ﻗﻮﻟﻪ] :ﳚﺐ ...ﺇﱁ[ ﻟﹶﻤﺎ ﺗﻨﺎﺯﻉ ½ﺣﺴﺒﻨِﻲ¼ ﻭ½ﺣﺴﺒﺖ¼ ﻓِﻲ ½ﻣﻨﻄﻠﻘﺎﹰ¼ ﻭﺃﻋﻤﻠﺖ ﻓﻴﻪ ½ﺣﺴﺒﺖ¼ ﻭﺟﺐ ﺇﻇﻬﺎﺭ ﺍﳌﻔﻌﻮﻝ ﻟﻠﻔﻌﻞ ﺍﻷﻭﻝ؛ ﻷﻧﻪ ﻻ ﳚﻮﺯ ﺣﺬﻑ ﺍﳌﻔﻌﻮﻝ ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﻟﻘﻠﻮﺏ ﻭﻻ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺃﺣﺪ ﻣﻔﻌﻮﻟﻴﻬﺎ، ﻓﺈﻥ ﻗﻠﺖ :ﻳﻨﻘﺾ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻻﹶ ﻳﺤﺴﺒﻦ ﺍﻟﱠﺬِﻳﻦ ﻳﺒﺨﻠﹸﻮﻥﹶ ﺑِﻤﺎ ﺁﺗﺎﻫﻢ ﺍﻟﻠﹼﻪ ﻣِﻦ ﻓﹶﻀﻠِﻪِ ﻫﻮ ﺧﻴﺮﺍﹰ ﻟﱠﻬﻢ]﴾ﺁﻝ ﻋﻤﺮﺍﻥ [١٨٠ :ﺗﻘﺪﻳﺮﻩ½ :ﻭﻻ ﳛﺴﺒﻦ ﺑﺨﻠﻬﻢ ﻫﻮ ﺧﲑﺍﹰ ﻟﹶﻬﻢ¼ ،ﻓﺄﺣﺪ ﺍﳌﻔﻌﻮﻟﲔ ﺃﻋﻨِﻲ½ :ﺑﺨﻠﻬﻢ¼ ﳏﺬﻭﻑ ،ﻗﻠﻨﺎ :ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻔﻌﻮﻝ ﺍﻷﻭﻝ ﺿﻤﲑ ½ﻫﻮ¼ ﺭﺍﺟﻌﺎﹰ ﺇﱃ ﺍﻟﺒﺨﻞ ،ﻭﳚﻮﺯ ﻭﺿﻊ ﺍﻟﻀﻤﲑ ﺍﳌﺮﻓﻮﻉ ﻣﻮﺿﻊ ﺍﳌﻨﺼﻮﺏ ﻭﺍﺮﻭﺭ ﳓﻮ﴿ :ﺇِﻧﻚ ﺃﹶﻧﺖ ﺍﻟﹾﻌﻠِﻴﻢ ﺍﻟﹾﺤﻜِﻴﻢ]﴾ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ،[٣٢ :ﻭﳓﻮ½ :ﻣﺎ ﺃﻧﺎ ﻛﺄﻧﺖ¼ ،ﻓﺈﻥ ﻗﻠﺖ :ﻟﹶﻤﺎ ﻟﹶﻢ ﳚﺰ ﺣﺬﻑ ﺃﺣﺪ ﺍﳌﻔﻌﻮﻟﲔ ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﻀﻤﺮ ﻓِﻲ ﺍﻷﻭﻝ ﻓﻠِﻢ ﺗﻌﻴﻦ ﺍﻹﻇﻬﺎﺭ، ﻗﻠﻨﺎ :ﻋﻠﻰ ﻫﺬﺍ ﻳﻠﺰﻡ ﺍﻹﺿﻤﺎﺭ ﻗﺒﻞ ﺍﻟﺬﻛﺮ ﰲ ﺍﻟﻔﻀﻠﺔ ﻭﻫﻮ ﻏﲑ ﺟﺎﺋﺰ" ،ﻱ". ) (٢ﻗﻮﻟﻪ] :ﺃﺿﻤﺮﺕ ﺍﻟﻔﺎﻋﻞ[ ﻋﻠﻰ ﻣﻮﺍﻓﻘﺔ ﺍﻻﺳﻢ ﺍﻟﻈﺎﻫﺮ ﻓِﻲ ﺍﻹﻓﺮﺍﺩ ﻭﺍﻟﺘﺜﻨﻴﺔ ﻭﺍﳉﻤﻊ ﻭﺍﻟﺘﺬﻛﲑ ﻭﺍﻟﺘﺄﻧﻴﺚ ﻛﻤﺎ ﺗﻘﻮﻝ ﻓِﻲ ﺍﳌﺘﻮﺍﻓﻘﲔ ﻓِﻲ ﺍﻻﻗﺘﻀﺎﺀ ﺑﺄﻥ ﻳﻘﺘﻀﻲ ﻛﻞﹼ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻓﺎﻋﻠﻴﺔ ﺫﻟﻚ ﺍﻻﺳﻢ ﺍﻟﻈﺎﻫﺮ½ :ﺿﺮﺑﻨِﻲ ﻭﺃﻛﺮﻣﻨِﻲ ﺯﻳﺪ¼ ﺑﺈﺿﻤﺎﺭ ½ﻫﻮ¼ ﻓِﻲ ﺍﻟﺜﺎﻧِﻲ ،ﻭ½ﺿﺮﺑﻨِﻲ ﻭﺃﻛﺮﻣﺎﻧِﻲ ﺍﻟﺰﻳﺪﺍﻥ¼ ﺑﺈﺿﻤﺎﺭ ﺃﻟﻒ ﺍﻟﺘﺜﻨﻴﺔ ﻓِﻲ ﺍﻟﺜﺎﻧِﻲ، ﻭ½ﺿﺮﺑﻨِﻲ ﻭﺃﻛﺮﻣﻮﻧِﻲ ﺍﻟﺰﻳﺪﻭﻥ¼ ﺑﺈﺿﻤﺎﺭ ﺍﻟﻮﺍﻭ ﻓِﻲ ﺍﻟﺜﺎﻧِﻲ ،ﻭﺇﻧﻤﺎ ﺃﺿﻤﺮ ﺍﻟﻔﺎﻋﻞ ﻓِﻲ ﻫﺬﻩ ﺍﻟﺼﻮﺭ ﻟﺘﻘﺪﻡ ﻣﺮﺟﻊ ﺍﻟﻀﻤﲑ ﻣﺮﺗﺒﺔ؛ ﻷﻥﹼ ﺣﻖ ﺍﳌﻌﻤﻮﻝ ﺃﻥ ﻳﺘﺼﻞ ﺑﻌﺎﻣﻠﻪ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻻﺳﻢ ﻣﻌﻤﻮﻻﹰ ﻟﻠﻔﻌﻞ ﺍﻷﻭﻝ ﺻﺎﺭ
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kﺍﻟﻔﻌﻞ ﺍﻟﺜﺎﱐ ﻛﻤﺎ ﺗﻘﻮﻝ ﰲ ﺍﳌﺘﻮﺍﻓﻘﲔ½ :ﺿﺮﺑﲏ ﻭﺃﻛﺮﻣﲏ ﺯﻳﺪ¼l ﰲ )( ١
ﻭ½ﺿﺮﺑﲏ ﻭﺃﻛﺮﻣﺎﱐ ﺍﻟﺰﻳﺪﺍﻥ¼ ﻭ½ﺿﺮﺑﲏ ﻭﺃﻛﺮﻣﻮﱐ ﺍﻟﺰﻳﺪﻭﻥ¼ ،ﻭﰲ
ﺍﳌﺘﺨﺎﻟﻔﲔ½ :ﺿﺮﺑﺖ ﻭﺃﻛﺮﻣﲏ ﺯﻳﺪﺍﹰ¼ ﻭ½ﺿﺮﺑﺖ ﻭﺃﻛﺮﻣﺎﱐ ﺍﻟﺰﻳﺪﻳﻦ¼
ﻭ½ﺿﺮﺑﺖ ﻭﺃﻛﺮﻣﻮﱐ ﺍﻟﺰﻳﺪﻳﻦ¼ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻔﻌﻞ ﺍﻟﺜﺎﱐ ﻳﻘﺘﻀﻲ ﺍﳌﻔﻌﻮﻝ
ﻭﻟﹶﻢ ﻳﻜﻦ ﺍﻟﻔﻌﻼﻥ ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﻟﻘﻠﻮﺏ ﺟﺎﺯ ﻓﻴﻪ ﺍﻟﻮﺟﻬﺎﻥ :ﺣﺬﻑ ﺍﳌﻔﻌﻮﻝ
ﻭﺍﻹﺿﻤﺎﺭ ،ﻭﺍﻟﺜﺎﱐ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻟﻴﻜﻮﻥ ﺍﳌﻠﻔﻮﻅ ﻣﻄﺎﺑﻘﺎﹰ ﻟﻠﻤﺮﺍﺩ ،ﺃﻣﺎ
ﺍﳊﺬﻑ ﻓﻜﻤﺎ ﺗﻘﻮﻝ ﰲ ﺍﳌﺘﻮﺍﻓﻘﲔ½ :ﺿﺮﺑﺖ ﻭﺃﻛﺮﻣﺖ ﺯﻳﺪﺍﹰ¼ ﻭ½ﺿﺮﺑﺖ
ﻭﺃﻛﺮﻣﺖ ﺍﻟﺰﻳﺪﻳﻦ¼ ﻭ½ﺿﺮﺑﺖ ﻭﺃﻛﺮﻣﺖ ﺍﻟﺰﻳﺪﻳﻦ¼ ،ﻭﰲ ﺍﳌﺘﺨﺎﻟﻔﲔ½ :ﺿﺮﺑﲏ
ﻭﺃﻛﺮﻣﺖ ﺯﻳﺪ¼ ﻭ½ﺿﺮﺑﲏ ﻭﺃﻛﺮﻣﺖ ﺍﻟﺰﻳﺪﺍﻥ¼ ﻭ½ﺿﺮﺑﲏ ﻭﺃﻛﺮﻣﺖ ﺍﻟﺰﻳﺪﻭﻥ¼،
ﻭﺃﻣﺎ ﺍﻹﺿﻤﺎﺭ ﻓﻜﻤﺎ ﺗﻘﻮﻝ ﰲ ﺍﳌﺘﻮﺍﻓﻘﲔ½ :ﺿﺮﺑﺖ ﻭﺃﻛﺮﻣﺘﻪ ﺯﻳﺪﺍﹰ¼ )( ٢
ﻣﺘﻘﺪﻣﺎﹰ ﺭﺗﺒﺔ ﻭﺇﻥ ﻛﺎﻥ ﻣﺆﺧﺮﺍﹰ ﻟﻔﻈﺎﹰ ،ﻓﻼ ﻳﻠﺰﻡ ﺍﻹﺿﻤﺎﺭ ﻗﺒﻞ ﺍﻟﺬﻛﺮ" ،ﻩ".
) (١ﻗﻮﻟﻪ] :ﺍﻟﺜﺎﻧِﻲ[ ﺃﻱ :ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻧِﻲ ﻭﻫﻮ ﺍﻹﺿﻤﺎﺭ ﻫﻮ ﺍﻟﻮﺟﻪ ﺍﳌﺨﺘﺎﺭ ﻻ ﺍﻷﻭﻝ ،ﻭﺇﻧﻤﺎ ﻛﺎﻥ ﺍﻹﺿﻤﺎﺭ ﳐﺘﺎﺭﺍﹰ ﻟﻴﻜﻮﻥ ﺍﻟﻠﻔﻆ ﻣﻄﺎﺑﻘﺎﹰ ﳌﻘﺼﻮﺩ ﺍﳌﺘﻜﻠﹼﻢ ﻭﻻ ﻳﻠﺘﺒﺲ ﻣﻔﻌﻮﻝ ﺍﻟﻔﻌﻞ ﺍﻟﺜﺎﻧِﻲ ﺑﻐﲑ ﺫﻟﻚ ﺍﻟﻀﺎﺭﺏ، ﻭﺍﳌﻘﺼﻮﺩ ﻫﻮ ﻛﻮﻥ ﺍﳌﺘﻜﻠﹼﻢ ﻣﻜﺮﻣﺎﹰ ﻟﻠﻀﺎﺭﺏ ﺍﻟﹼﺬﻱ ﻫﻮ ﺯﻳﺪ ﻣﺜﻼﹰ ،ﻓﺈﻧﻪ ﻟﻮ ﻟﹶﻢ ﻳﻀﻤﺮ ﺍﳌﻔﻌﻮﻝ ﺑﻞ ﳛﺬﻑ ﻟﹶﻢ ﻳﻌﻠﻢ ﺃﻥﹼ ﻣﻔﻌﻮﻝ ﺍﻟﻔﻌﻞ ﺍﻟﺜﺎﻧِﻲ ﺃﻫﻮ ﺍﻟﻀﺎﺭﺏ ﺃﻭ ﻏﲑﻩ ﺃﻋﻨِﻲ :ﻋﻤﺮﻭﺍﹰ ﺃﻭ ﺑﻜﺮﺍﹰ ﺃﻭ ﺧﺎﻟﺪﺍﹰ ،ﻭﻷﻥﹼ ﺇﺿﻤﺎﺭﻩ ﻟﻴﺲ ﻗﺒﻞ ﺍﻟﺬﻛﺮ؛ ﻷﻥﹼ ﺍﻻﺳﻢ ﻟﹶﻤﺎ ﺗﻌﻠﹼﻖ ﺑﺎﻟﻔﻌﻞ ﺍﻷﻭﻝ ﺻﺎﺭ ﻣﺘﻘﺪﻣﺎ ﺣﻜﻤﺎﹰ" ،ﻱ". ) (٢ﻗﻮﻟﻪ] :ﺃﻣﺎ ﺍﻹﺿﻤﺎﺭ[ ﺃﻱ :ﺇﺿﻤﺎﺭ ﺍﳌﻔﻌﻮﻝ ﻓِﻲ ﺍﻟﻔﻌﻞ ﺍﻟﺜﺎﻧِﻲ ﻓﻬﻮ ﻳﻜﻮﻥ ﻣﻮﺍﻓﻘﺎﹰ ﻟﻼﺳﻢ ﺍﻟﻈﺎﻫﺮ ﻓِﻲ ﺍﻹﻓﺮﺍﺩ ﻭﺍﻟﺘﺜﻨﻴﺔ ﻭﺍﳉﻤﻊ ﻭﺍﻟﺘﺬﻛﲑ ﻭﺍﻟﺘﺄﻧﻴﺚ ﻛﻤﺎ ﺗﻘﻮﻝ ﻓِﻲ ﺍﻟﻔﻌﻠﲔ ﺍﳌﺘﻨﺎﺯِﻋﲔ ﺍﳌﺘﻮﺍﻓِﻘﲔ ﻓِﻲ ﺍﻻﻗﺘﻀﺎﺀ ﺑﺄﻥ ﻳﻘﺘﻀﻲ ﻛﻞﹼ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻣﻔﻌﻮﻟﻴﺔ ﺍﻻﺳﻢ ﺍﻟﻈﺎﻫﺮ½ :ﺿﺮﺑﺖ ﻭﺃﻛﺮﻣﺘﻪ ﺯﻳﺪﺍﹰ ...ﺇﱁ¼ ،ﻭﻛﺬﺍ ½ﺿﺮﺑﺖ ﻭﺃﻛﺮﻣﺘﻬﺎ ﻫﻨﺪﺍﹰ¼ ﻭ½ﺿﺮﺑﺖ ﻭﺃﻛﺮﻣﺘﻬﻤﺎ ﺍﳍﻨﺪﻳﻦ¼ ﻭ½ﺿﺮﺑﺖ ﻭﺃﻛﺮﻣﺘﻬﻦ ﺍﳍﻨﺪﺍﺕ¼ ،ﻭﺗﻘﻮﻝ ﻓِﻲ ﺍﻟﻔﻌﻠﲔ ﺍﳌﺘﻨﺎﺯِﻋﲔ ﺍﳌﺘﺨﺎﻟِﻔﲔ ﻓِﻲ ﺍﻻﻗﺘﻀﺎﺀ ﺑﺄﻥ ﻳﻘﺘﻀﻲ ﺍﻷﻭﻝ ﺍﻟﻔﺎﻋﻞ ﻭﺍﻟﺜﺎﻧِﻲ ﺍﳌﻔﻌﻮﻝ½ :ﺿﺮﺑﻨِﻲ ﻭﺃﻛﺮﻣﺘﻪ
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kﺿﺮﺑﺖ ﻭﺃﻛﺮﻣﺘﻬﻤﺎ ﺍﻟﺰﻳﺪﻳﻦ¼ ﻭ½ﺿﺮﺑﺖ ﻭﺃﻛﺮﻣﺘﻬﻢ ﺍﻟﺰﻳﺪﻳﻦ¼ ،ﻭﰲl ﻭ½ ﺍﳌﺘﺨﺎﻟﻔﲔ½ :ﺿﺮﺑﲏ ﻭﺃﻛﺮﻣﺘﻪ ﺯﻳﺪ¼ ﻭ½ﺿﺮﺑﲏ ﻭﺃﻛﺮﻣﺘﻬﻤﺎ ﺍﻟﺰﻳﺪﺍﻥ¼ ﻭ½ﺿﺮﺑﲏ ﻭﺃﻛﺮﻣﺘﻬﻢ ﺍﻟﺰﻳﺪﻭﻥ¼ ،ﻭﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻔﻌﻼﻥ ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﻟﻘﻠﻮﺏ
ﻓﻼ ﺑﺪ ﻣﻦ ﺇﻇﻬﺎﺭ ﺍﳌﻔﻌﻮﻝ ﻛﻤﺎ ﺗﻘﻮﻝ ½ :ﺣﺴﺒﲏ ﻭﺣﺴﺒﺘﻬﻤﺎ ﻣﻨﻄﻠﻘﲔ )(١
ﺍﻟﺰﻳﺪﺍﻥ ﻣﻨﻄﻠﻘﺎ¼؛ ﻭﺫﻟﻚ ﻷﻥﹼ ½ﺣﺴﺒﲏ¼ ﻭ½ﺣﺴﺒﺘﻬﻤﺎ¼ ﺗﻨﺎﺯﻋﺎ ﰲ ½ﻣﻨﻄﻠﻘﺎﹰ¼ ﻭﺃﻋﻤﻠﺖ ﺍﻷﻭﻝ ﻭﻫﻮ ½ﺣﺴﺒﲏ¼ ﻭﺃﻇﻬﺮﺕ ﺍﳌﻔﻌﻮﻝ ﰲ ﺍﻟﺜﺎﱐ ،ﻓﺈﻥ ﺣﺬﻓﺖ
½ﻣﻨﻄﻠﻘﲔ¼ ﻭﻗﻠﺖ½ :ﺣﺴﺒﲏ ﻭﺣﺴﺒﺘﻬﻤﺎ ﺍﻟﺰﻳﺪﺍﻥ ﻣﻨﻄﻠﻘﺎ¼ ﻳﻠﺰﻡ ﺍﻻﻗﺘﺼﺎﺭ
ﻋﻠﻰ ﺃﺣﺪ ﺍﳌﻔﻌﻮﻟﲔ ﰲ ﺃﻓﻌﺎﻝ ﺍﻟﻘﻠﻮﺏ ﻭﻫﻮ ﻏﲑ ﺟﺎﺋﺰ ،ﻭﺇﻥ ﺃﺿﻤﺮﺕ ﻓﻼ
ﳜﻠﻮ ﻣﻦ ﺃﻥ ﺗﻀﻤﺮ ﻣﻔﺮﺩﺍﹰ ﻭﺗﻘﻮﻝ½ :ﺣﺴﺒﲏ ﻭﺣﺴﺒﺘﻬﻤﺎ ﺇﻳﺎﻩ ﺍﻟﺰﻳﺪﺍﻥ
ﻣﻨﻄﻠﻘﺎﹰ¼ ﻭﺣﻴﻨﺌﺬ ﻻ ﻳﻜﻮﻥ ﺍﳌﻔﻌﻮﻝ ﺍﻟﺜﺎﱐ ﻣﻄﺎﺑﻘﺎﹰ ﻟﻠﻤﻔﻌﻮﻝ ﺍﻷﻭﻝ ﻭﻫﻮ
½ﳘﺎ¼ ﰲ ﻗﻮﻟﻚ½ :ﺣﺴﺒﺘﻬﻤﺎ¼ ﻭﻻ ﳚﻮﺯ ﺫﻟﻚ ،ﺃﻭ ﺃﻥ ﺗﻀﻤﺮ ﻣﺜﻨﻰ ﻭﺗﻘﻮﻝ: ﺯﻳﺪ ...ﺇﱁ¼ ،ﻭﻛﺬﺍ ½ﺿﺮﺑﺘﻨِﻲ ﻭﺃﻛﺮﻣﺘﻬﺎ ﻫﻨﺪ¼ ﻭ½ﺿﺮﺑﺘﻨِﻲ ﻭﺃﻛﺮﻣﺘﻬﻤﺎ ﺍﳍﻨﺪﺍﻥ¼ ﻭ½ﺿﺮﺑﺘﻨِﻲ ﻭﺃﻛﺮﻣﺘﻬﻦ ﺍﳍﻨﺪﺍﺕ.¼
) (١ﻗﻮﻟﻪ] :ﻛﻤﺎ ﺗﻘﻮﻝ[ ½ﺣﺴﺒﻨِﻲ ﻭﺣﺴﺒﺘﻬﻤﺎ ﻣﻨﻄﻠﻘﲔ ﺍﻟﺰﻳﺪﺍﻥ ﻣﻨﻄﻠﻘﺎﹰ¼ ﻫﺬﻩ ﺻﻮﺭﺓ ﻗﻄﻊ ﺍﻟﻨـﺰﺍﻉ ،ﻭﺃﻣﺎ ﺻﻮﺭﺓ ﺍﻟﻨـﺰﺍﻉ ﻓﻬﻲ½ :ﺣﺴﺒﻨِﻲ ﻭﺣﺴﺒﺘﻬﻤﺎ ﺍﻟﺰﻳﺪﺍﻥ ﻣﻨﻄﻠﻘﺎﹰ¼ ﻓﺈﻥﹼ ½ﺣﺴﺒﻨِﻲ¼ ﻭ½ﺣﺴﺒﺘﻬﻤﺎ¼ ﺗﻨﺎﺯﻋﺎ ﰲ ½ﻣﻨﻄﻠﻘﺎﹰ¼ ﻓﺄﻋﻤﻠﺖ ﺍﻷﻭﻝ ﻭﻫﻮ ½ﺣﺴﺒﻨِﻲ¼ ﻓﺠﻌﻠﺖ½ ﻣﻨﻄﻠﻘﺎﹰ¼ ﻣﻔﻌﻮﻻﹰ ﺛﺎﻧﻴﺎﹰ ﻟﻪ ﻭﺃﺿﻤﺮﺕ ﺍﳌﻔﻌﻮﻝ ﺍﻷﻭﻝ ﻓِﻲ ½ﺣﺴﺒﺘﻬﻤﺎ¼ ﻭﺃﻇﻬﺮﺕ ﺍﳌﻔﻌﻮﻝ ﺍﻟﺜﺎﻧِﻲ ،ﻭﺇﻧﻤﺎ ﻭﺟﺐ ﺇﻇﻬﺎﺭﻩ؛ ﻷﻧﻪ ﻟﻮ ﺃﺿﻤﺮﺗﻪ ﻣﻔﺮﺩﺍﹰ ﺧﺎﻟﻒ ﺫﻟﻚ ﺍﳌﻔﺮﺩ ﻟِﻤﻦ ﻫﻮ ﻟﻪ ﻭﻫﻮ ﻟﻠﻤﻔﻌﻮﻝ ﺍﻷﻭﻝ ﻓِﻲ ½ﺣﺴﺒﺘﻬﻤﺎ¼؛ ﻷﻧﻪ ﺗﺜﻨﻴﺔ ،ﻭﺍﻻﺧﺘﻼﻑ ﺑﲔ ﻣﻔﻌﻮﻟﹶﻲ ﺍﻟﻔﻌﻞ ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﻟﻘﻠﻮﺏ ﻏﲑ ﺟﺎﺋﺰ؛ ﻷﻥﹼ ﺃﺻﻠﻬﻤﺎ ﻣﺒﺘﺪﺃ ﻭﺧﱪ ،ﻓﻜﻤﺎ ﻓﻴﻬﻤﺎ ﻛﺬﺍ ﻓﻴﻬﻤﺎ ،ﻭﻟﻮ ﺃﺿﻤﺮﺕ ﻣﺜﻨﻰ ﺧﺎﻟﻒ ﺫﻟﻚ ﺍﳌﺜﻨﻰ ﻣﻌﺎﺩﺍﹰ ،ﻭﻫﻮ ½ﻣﻨﻄﻠﻘﺎﹰ¼ ،ﻓﻠﻤﺎ ﺍﻣﺘﻨﻊ ﺍﳊﺬﻑ ﻭﺍﻹﺿﻤﺎﺭ ﻭﺟﺐ ﺍﻹﻇﻬﺎﺭ" ،ﻍ".
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kﺣﺴﺒﲏ ﻭﺣﺴﺒﺘﻬﻤﺎ ﺇﻳﺎﳘﺎ ﺍﻟﺰﻳﺪﺍﻥ ﻣﻨﻄﻠﻘﺎﹰ¼ ﻭﺣﻴﻨﺌﺬ ﻳﻠﺰﻡ ﻋﻮﺩ ﺍﻟﻀﻤﲑl ½ ﺍﳌﺜﻨﻰ ﺇﱃ ﺍﻟﻠﻔﻆ ﺍﳌﻔﺮﺩ ﻭﻫﻮ ½ﻣﻨﻄﻠﻘﺎﹰ¼ ﺍﻟﹼﺬﻱ ﻭﻗﻊ ﻓﻴﻪ ﺍﻟﺘﻨﺎﺯﻉ ﻭﻫﺬﺍ
ﺃﻳﻀﺎﹰ ﻻ ﳚﻮﺯ ،ﻭﺇﺫﺍ ﻟﹶﻢ ﳚﺰ ﺍﳊﺬﻑ ﻭﺍﻹﺿﻤﺎﺭ ﻛﻤﺎ ﻋﺮﻓﺖ ﻭﺟﺐ )(١
ﺍﻹﻇﻬﺎﺭ : ،ﻣﻔﻌﻮﻝ ﻣﺎ ﻟﹶﻢ ﻳﺴﻢ ﻓﺎﻋﻠﻪ ﻭﻫﻮ ﻛﻞﹼ ﻣﻔﻌﻮﻝ ﺣﺬﻑ ﻓﺎﻋﻠﻪ )(٢
) (١ﻗﻮﻟﻪ] :ﻭ ﻫﺬﺍ ﺃﻳﻀﺎﹰ[ ﺃﻱ :ﻋﻮﺩ ﺍﻟﻀﻤﲑ ﺍﳌﺜﻨﻰ ﺇﻟﹶﻰ ﺍﳌﻔﺮﺩ ﻻ ﳚﻮﺯ ﻟﻌﺪﻡ ﺍﳌﻄﺎﺑﻘﺔ ﺑِﺨﻼﻑ ﺍﻟﻀﻤﲑ ﺍﳌﻔﺮﺩ ﺇﱃ ﺍﳌﺜﻨﻰ ﻓﺈﻧﻪ ﺟﺎﺋﺰ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺮﺍﺩ ﻫﻨﺎﻙ ﺍﻟﺸﺊ ﺍﻟﻮﺍﺣﺪ ﻛﻤﺎ ﻓِﻲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿:ﻭﺍﻟﻠﹼﻪ ﻭﺭﺳﻮﻟﹸﻪ ﺃﹶﺣﻖ ﺃﹶﻥ ﻳﺮﺿﻮﻩ]﴾ﺍﻟﺘﻮﺑﺔ [٦٢ :ﺑﺈﺭﺟﺎﻉ ﺍﻟﻀﻤﲑ ﺍﳌﻔﺮﺩ ﺇﱃ ½ﺍﷲ ﻭﺭﺳﻮﻟﻪ¼ ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥﹼ ﺭﺿﺎﺀ ﺍﷲ ﺭﺿﺎﺀ ﺍﻟﺮﺳﻮﻝ ﻭﺍﻟﺮﺿﺎﺀ ﺷﺊ ﻭﺍﺣﺪ" ،ﻩ".
) (٢ﻗﻮﻟﻪ] :ﻓﺼﻞ[ ﻟﹶﻤﺎ ﻓﺮﻍ ﻋﻦ ﺑﻴﺎﻥ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﻣﻦ ﺍﳌﺮﻓﻮﻋﺎﺕ ﺷﺮﻉ ﻓِﻲ ﺑﻴﺎﻥ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻧِﻲ ﻣﻨﻬﺎ ﻓﻘﺎﻝ: ﻣﻔﻌﻮﻝ ﻣﺎ ﻟﹶﻢ ﻳﺴﻢ ﻓﺎﻋﻠﻪ ،ﻭﻫﻮﻛﻞﹼ ﻣﻔﻌﻮﻝ ﺣﺬﻑ ﻓﺎﻋﻠﻪ ﻭﺃﻗﻴﻢ ﻫﻮ ﻣﻘﺎﻣﻪ ،ﻓﺈﻥ ﻗﻠﺖ :ﺣﺬﻑ ﺍﻟﺸﺊ ﻣﺘﻔﺮﻉ ﻋﻠﻰ ﻭﺟﻮﺩﻩ ﻭﻗﻮﻟﻪ½ :ﻟﹶﻢ ﻳﺴﻢ ﻓﺎﻋﻠﻪ¼ ﻳﻘﺘﻀﻲ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻟﻔﺎﻋﻠﻪ ﺍﺳﻢ ﺃﺻﻼﹰ ﻓﺈﺫﺍ ﻟﹶﻢ ﻳﻜﻦ ﻟﻪ ﺍﺳﻢ ﻓﻜﻴﻒ ﳛﺬﻑ ﺇﺫ ﺣﺬﻑ ﺍﳌﻌﺪﻭﻡ ﻣﻌﺪﻭﻡ ،ﻗﻠﻨﺎ :ﺇﻥﹼ ﺍﳌﺮﺍﺩ ﺑﻘﻮﻟﻪ½ :ﻣﺎ ﻟﹶﻢ ﻳﺴﻢ ﻓﺎﻋﻠﻪ¼ ﻣﺎ ﻟﹶﻢ ﻳﺬﻛﺮ ﻓﺎﻋﻠﻪ ﻳﻌﻨِﻲ: ﺃﻥﹼ ﻟﻪ ﺍﲰﺎﹰ ﻟﻜﻦ ﻟﹶﻢ ﻳﺬﻛﺮ ﺑﻞ ﺣﺬﻑ ،ﻓﺈﻥ ﻗﻠﺖ :ﺇﻗﺎﻣﺔ ﺍﳌﻔﻌﻮﻝ ﻣﻘﺎﻡ ﺍﻟﻔﺎﻋﻞ ﻏﲑ ﻣﺘﺼﻮﺭ؛ ﻷﻥﹼ ﻣﻘﺎﻡ ﺍﻟﻔﺎﻋﻞ ﻫﻮ ﺇﺳﻨﺎﺩ ﺍﻟﻔﻌﻞ ﺍﳌﻌﻠﻮﻡ ﺇﻟﻴﻪ ﻭﻻ ﻳﻘﻮﻡ ﺍﳌﻔﻌﻮﻝ ﻓِﻲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ؛ ﻷﻥﹼ ﻣﻘﺎﻣﻪ ﺇﺳﻨﺎﺩ ﺍﻟﻔﻌﻞ ﺍﻬﻮﻝ ﺇﻟﻴﻪ ،ﻗﻠﻨﺎ :ﺍﳌﺮﺍﺩ ﺑﺎﻹﻗﺎﻣﺔ ﺃﻧﻪ ﺃﻗِﻴﻢ ﻣﻘﺎﻡ ﺍﻟﻔﺎﻋﻞ ﻓِﻲ ﻧﻔﺲ ﺍﻹﺳﻨﺎﺩ ﻭﺍﻹﺳﻨﺎﺩ ﻏﲑ ﳐﺘﻠﻒ ﺑﻴﻨﻬﻤﺎ ،ﻓﺈﻥ ﻗﻠﺖ: ﻻ ﻳﺼﺪﻕ ﺍﻟﺘﻌﺮﻳﻒ ﺍﳌﺬﻛﻮﺭ ﻋﻠﻰ ½ﺿﺮِﺑﺖ¼ ﺑﺼﻐﻴﺔ ﺍﳌﺎﺿﻲ ﺍﻬﻮﻝ ﺍﳌﺘﻜﻠﹼﻢ ،ﻟﻌﺪﻡ ﺣﺬﻑ ﺍﻟﻔﺎﻋﻞ ﻭﻋﺪﻡ ﺇﻗﺎﻣﺔ ﺍﳌﻔﻌﻮﻝ ﻣﻘﺎﻣﻪ؛ ﻷﻥﹼ ﺍﻟﺘﺎﺀ ﻫﻲ ﺍﻟﻔﺎﻋﻞ ﻓِﻲ ﺻﻴﻐﺔ ﺍﳌﻌﻠﻮﻡ ﻭﻫﻲ ﺛﺎﺑﺘﺔ ﻓِﻲ ﺍﻬﻮﻝ ﺃﻳﻀﺎﹰ ،ﻗﻠﻨﺎ: ﺑﲔ ﺍﻟﺘﺎﺋﲔ ﻓﺮﻕ؛ ﻷﻥﹼ ﺍﻟﺘﺎﺀ ﻓِﻲ ﺍﳌﻌﻠﻮﻡ ﻣﻌﺪﻭﻝ ﻋﻦ ½ﺃﻧﺎ¼ ﻭﻓِﻲ ﺍﻬﻮﻝ ﻣﻌﺪﻭﻝ ﻋﻦ ½ﺇﻳﺎﻱ¼ ،ﻓﺈﻥ ﻗﻠﺖ: ﺍﻟﺘﻌﺮﻳﻒ ﺻﺎﺩﻕ ﻋﻠﻰ ½ﺍﻟﺮﺑﻴﻊ¼ ﻓِﻲ ﻗﻮﻟِﻬﻢ½ :ﺃﻧﺒﺖ ﺍﻟﺮﺑﻴﻊ ﺍﻟﺒﻘﻞ¼ ﺣﻴﺚ ﻛﺎﻥ ﻓِﻲ ﺍﻷﺻﻞ ﻣﻔﻌﻮﻻﹰ ﻓﻴﻪ ﺃﻱ: ½ﺃﻧﺒﺖ ﺍﷲ ﺍﻟﺒﻘﻞ ﻭﻗﺖ ﺍﻟﺮﺑﻴﻊ¼ ﻓﻬﻮ ﻣﻔﻌﻮﻝ ﺣﺬﻑ ﻓﺎﻋﻠﻪ ﻭﺃﻗﻴﻢ ﻫﻮ ﻣﻘﺎﻣﻪ ،ﻓﻠﻴﺲ ﺍﻟﺘﻌﺮﻳﻒ ﻣﺎﻧﻌﺎﹰ ﻋﻦ ﺩﺧﻮﻝ ﺍﻟﻐﲑ ﻓﻴﻪ ،ﻗﻠﻨﺎ :ﺇﻥﹼ ﺍﳌﺮﺍﺩ ﺑﺈﻗﺎﻣﺔ ﺍﳌﻔﻌﻮﻝ ﻣﻘﺎﻡ ﺍﻟﻔﺎﻋﻞ ﺇﻗﺎﻣﺘﻪ ﻣﻊ ﺗﻐﻴﺮ ﺍﻟﻔﻌﻞ ﺇﱃ ﺻﻴﻐﺔ ﺍﻬﻮﻝ ﺃﻱ :ﺑﺸﺮﻁ ﺗﻐﻴﺮ ﺍﻟﻔﻌﻞ ﺇﻟﻴﻬﺎ ،ﻭﻻ ﻳﻮﺟﺪ ﺍﻟﺸﺮﻁ ﻫﻬﻨﺎ ،ﻭﺍﳌﺸﺮﻭﻁ ﻳﻨﺘﻔﻲ ﺑﺎﻧﺘﻔﺎﺀ ﺍﻟﺸﺮﻁ ،ﻓﻠﻴﺲ ﺍﻟﺘﻌﺮﻳﻒ ﻏﲑ ﻣﺎﻧﻊ ﻋﻦ ﺩﺧﻮﻝ ﺍﻟﻐﲑ ﻓﻴﻪ ،ﺃﻭ ﻗﻠﻨﺎ :ﺍﳌﺮﺍﺩ ﺑﺎﻟﻔﺎﻋﻞ ﺍﻟﻔﺎﻋﻞ ﺍﻻﺻﻄﻼﺣﻲ ﻭﻫﻮ ﺍﻟﹼﺬﻱ ﻳﺼﺪﺭ ﻋﻨﻪ ﺍﻟﻔﻌﻞ، ﻭﺍﻟﺮﺑﻴﻊ ﻗﺪ ﺧﺮﺝ ﻋﻦ ﻛﻮﻧﻪ ﻣﻔﻌﻮﻻﹰ ﻓﻴﻪ ﻓِﻲ ﺍﳌﺜﺎﻝ ﺍﳌﺬﻛﻮﺭ ﻭﺻﺎﺭ ﻓﺎﻋﻼﹰ ﺍﺻﻄﻼﺣﻴﺎ ﻟﺼﺪﻕ ﺣﺪ ﺍﻟﻔﺎﻋﻞ
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kﻭﺃﻗﻴﻢ ﻫﻮ ﻣﻘﺎﻣﻪ ﳓﻮ½ :ﺿﺮﺏ ﺯﻳﺪ¼ ،ﻭﺣﻜﻤﻪ ﰲ ﺗﻮﺣﻴﺪ ﻓﻌﻠﻪ ﻭﺗﺜﻨﻴﺘﻪl ﻭﲨﻌﻪ ﻭﺗﺬﻛﲑﻩ ﻭﺗﺄﻧﻴﺜﻪ ﻋﻠﻰ ﻗﻴﺎﺱ ﻣﺎﻋﺮﻓﺖ ﰲ ﺍﻟﻔﺎﻋﻞ : .ﺍﳌﺒﺘﺪﺃ )(١
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ﻭﺍﳋﱪ ﳘﺎ ﺍﲰﺎﻥ ﳎﺮﺩﺍﻥ ﻋﻦ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﻠﻔﻈﻴﺔ ﺃﺣﺪﳘﺎ ﻣﺴﻨﺪ ﺇﻟﻴﻪ )(٣
ﻋﻠﻴﻪ ﻓﻠﻢ ﻳﺼﺪﻕ ﻋﻠﻴﻪ ﺍﻟﺘﻌﺮﻳﻒ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﺍﻟﻔﺎﻋﻞ ﻗﺪ ﳛﺬﻑ ﻟﻌﺪﻡ ﺍﻟﻌِﻠﹾﻢ ﺑﻪ ﳓﻮ½ :ﺳﺮﻕ ﺍﳌﺘﺎﻉ¼ ،ﺃﻭ ﳋﺴﺎﺳﺘﻪ ﳓﻮ½ :ﺷﺘﻢ ﺍﳋﻠﻴﻔﺔ¼ ،ﺃﻭ ﻟﻠﺘﻌﻈﻴﻢ ﳓﻮ½ :ﻗﻄﻊ ﺍﻟﻠﺺ ،¼ﺃﻭ ﻻﺧﺘﻴﺎﺭ ﻏﺮﺽ ﺍﻟﺴﺎﻣﻊ ﳓﻮ½ :ﻗﺘﻞ ﻋﺪﻭﻙ¼ ،ﺃﻭ ﻟﻺﺑﻬﺎﻡ ﳓﻮ½ :ﺿﺮﺏ ﺯﻳﺪ¼ ،ﺃﻭ ﻟﻼﺧﺘﺼﺎﺭ ﳓﻮ½ :ﺃﻗﻴﻤﺖ ﺍﻟﺼﻼﺓ¼ ،ﺃﻭ ﻟﻘﺼﺪ ﺻﺪﻭﺭ ﺍﻟﻔﻌﻞ ﻋﻦ ﺃﻱ ﻓﺎﻋﻞ ﻛﺎﻥ ﳓﻮ½ :ﻗﺘﻞ ﺍﳋﺎﺭﺟﻲ ،¼ﺃﻭ ﳌﻮﺍﻓﻘﺔ ﺍﻟﻘﻮﺍﻓِﻲ ﳓﻮ :ﻉ ﻭﻣﺎ ﺍﻟﹾﻤﺎﻝﹸ ﻭﺍﻟﹾﺄﹶﻫﻞﹸ ﺇِﻟﱠﺎ ﻭﺩﺍﺋِﻊ ﻭﻻﹶ ﺑﺪ ﻳﻮﻣﺎ ﺃﹶﻥﹾ ﻳﺮﺩ ﻭﺩﺍﺋِﻊ ﺃﻭ ﻟﺮﻋﺎﻳﺔ ﺍﻟﺴﺠﻊ ﳓﻮ﴿ :ﻭﻣﺎ ﻟِﺄﹶﺣﺪٍ ﻋِﻨﺪﻩ ﻣِﻦ ﻧﻌﻤﺔٍ ﺗﺠﺰﻯ﴾]ﺳﻮﺭﺓ ﺍﻟﻠﻴﻞ ،[١٩:ﺃﻭ ﻟﻌﻠﻢ ﺍﳌﺨﺎﻃﺐ ﺑﻪ ﳓﻮ ﴿ :ﺇِﺫﹶﺍ ﺑﻌﺜِﺮ ﻣﺎ ﻓِﻲ ﺍﻟﹾﻘﹸﺒﻮﺭِ ﻭﺣﺼﻞﹶ ﻣﺎ ﻓِﻲ ﺍﻟﺼﺪﻭﺭِ ﴾]ﺳﻮﺭﺓ ﺍﻟﻌﺎﺩﻳﺎﺕ" ،[٩،١٠:ﻉ ،ﻱ" ﻭﻏﲑﳘﺎ. ) (١ﻗﻮﻟﻪ] :ﻋﻠﻰ ﻗﻴﺎﺱ ...ﺇﱁ[ ﺃﻱ :ﺇﺫﺍ ﻛﺎﻥ ﻣﻔﻌﻮﻝ ﻣﺎ ﻟﹶﻢ ﻳﺴﻢ ﻓﺎﻋﻠﻪ ﻣﻈﻬﺮﺍﹰ ﻭﺣﺪ ﺍﻟﻔﻌﻞ ﺃﺑﺪﺍﹰ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﻀﻤﺮﺍﹰ ﻭﺣﺪ ﻟﻠﻮﺍﺣﺪ ﻭﺛﹸﻨﻲ ﻟﻠﻤﺜﻨﻰ ﻭﺟﻤﻊ ﻟﻠﺠﻤﻊ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﺆﻧﺜﺎﹰ ﺣﻘﻴﻘﻴﺎ ﺃﻧﺚ ﺍﻟﻔﻌﻞ ﻣﻈﻬﺮﺍﹰ ﻛﺎﻥ ﺃﻭ ﻣﻀﻤﺮﺍﹰ ﺇﻥ ﻟﹶﻢ ﺗﻔﺼﻞ ،ﻭﺇﻥ ﻓﺼﻠﺖ ﻓﻠﻚ ﺍﳋﻴﺎﺭ ﻓِﻲ ﺗﺬﻛﲑ ﺍﻟﻔﻌﻞ ﻭﺗﺄﻧﻴﺜﻪ ،ﻭﻛﺬﺍ ﺇﻥ ﻛﺎﻥ ﻣﺆﻧﺜﺎﹰ ﻏﲑ ﺣﻘﻴﻘﻲ ﻣﻈﻬﺮﺍﹰ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﻀﻤﺮﺍﹰ ﺃﻧﺚ ﺍﻟﻔﻌﻞ ،ﻭﻟﹶﻤﺎ ﻛﺎﻥ ﺣﻮﺍﻟﺔ ﺍﻟﺴﺎﺑﻖ ﻣﻦ ﲤﺮﻳﻦ ﺍﳌﺘﻌﻠﹼﻢ ﻣﻦ ﺗﺬﻛﲑ ﺍﳌﺴﺎﺋﻞ ﺍﻟﹼﺘِﻲ ﻳﺬﻫﻞ ﻋﻨﻬﺎ ﺫﻫﻨﻪ ﺃﺷﺎﺭ ﺍﳌﺺ ﺇﻟﹶﻰ ﻫﺬﻩ ﺍﳊﻮﺍﻟﺔ ﻓِﻲ ﺑﻴﺎﻥ ﺣﻜﻢ ﻣﻔﻌﻮﻝ ﻣﺎ ﻟﹶﻢ ﻳﺴﻢ ﻓﺎﻋﻠﻪ ﺑﻘﻮﻟﻪ½ :ﻋﻠﻰ ﻗﻴﺎﺱ ﻣﺎ ﻋﺮﻓﺖ ﻓِﻲ ﺍﻟﻔﺎﻋﻞ¼" ،ﻱ ،ﻩ". ) (٢ﻗﻮﻟﻪ] :ﻓﺼﻞ[ ﺇﻧﻤﺎ ﲨﻊ ﺍﳌﺒﺘﺪﺃ ﻭﺍﳋﱪ ﻓِﻲ ﺍﻟﻔﺼﻞ ﺍﻟﻮﺍﺣﺪ ﻣﻊ ﺃﻥﹼ ﺗﻌﺮﻳﻒ ﺍﻟﺸﺊ ﻋﻠﻰ ﺣﺪﺓ ﺃﻭﺿﺢ ﻭﺃﺣﺴﻦ ﻟِﻤﻜﺎﻥ ﺍﻟﺘﻼﺯﻡ ﺑﻴﻨﻬﻤﺎ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﺍﻷﺻﻞ ﻓﻴﻬﻤﺎ؛ ﺇﺫ ﺍﻷﺻﻞ ﻓﻴﻬﻤﺎ ﺃﻧﻪ ﺇﺫﺍ ﺫﻛﺮ ﺃﺣﺪﳘﺎ ﺫﻛﺮ ﺍﻵﺧﺮ ،ﻭﻻﺷﺘﺮﺍﻛﻬﻤﺎ ﻓِﻲ ﻛﻮﻥ ﻋﺎﻣﻠﻬﻤﺎ ﻣﻌﻨﻮﻳﺎ" ،ﻩ".
) (٣ﻗﻮﻟﻪ] :ﻫﻤﺎ ﺍﲰﺎﻥ ...ﺇﱁ[ ﺳﻮﺍﺀ ﻛﺎﻧﺎ ﺣﻘﻴﻘﻴﲔ ﳓﻮ½ :ﺯﻳﺪ ﻗﺎﺋﻢ¼ ﺃﻭ ﺣﻜﻤﻴﲔ ﳓﻮ ﴿ :ﻭﺃﹶﻥ ﺗﺼﻮﻣﻮﹾﺍ ﺧﻴﺮ ﻟﱠﻜﹸﻢ]﴾ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ [١٨٤ :ﻓﺈﻧﻪ ﻓِﻲ ﺗﺄﻭﻳﻞ ½ﺻﻴﺎﻣﻜﻢ¼ ﺃﻱ :ﺻﻴﺎﻣﻜﻢ ﺧﲑ ﻟﻜﻢ ،ﻭﻗﻮﻟﻪ½ :ﺍﲰﺎﻥ¼ ﺟﻨﺲ ﻳﺸﺘﻤﻞ ﺍﳌﻘﺼﻮﺩ ﻭﲨﻴﻊ ﺍﻷﲰﺎﺀ ﺍﻟﻐﲑ ﺍﳌﻘﺼﻮﺩﺓ ،ﻗﻮﻟﻪ½ :ﻣﺠﺮﺩﺍﻥ ﻋﻦ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﻠﻔﻈﻴﺔ¼ ﻓﺼﻞ ﺁﺧﺮ ﺧﺮﺝ ﺑﻪ ﲨﻴﻊ ﻣﺎﻋﺪﺍ ﺍﳌﺒﺘﺪﺃ ﻭﺍﳋﱪ ،ﻓﺈﻥ ﻗﻠﺖ :ﺍﻟﺘﺠﺮﻳﺪ ﻳﺴﺘﺪﻋﻲ ﺳﺒﻖ ﺍﻟﻮﺟﻮﺩ ﻭﻟﻴﺲ ﻓﻴﻬﻤﺎ ﻭﺟﻮﺩ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﻠﻔﻈﻴﺔ ﻓﻜﻴﻒ ﻳﺼﺢ ﺍﻟﻘﻮﻝ ﺑﺘﺠﺮﻳﺪﳘﺎ ﻋﻨﻬﺎ ،ﻗﻠﻨﺎ :ﺇﻥﹼ ﺍﻟﺘﺠﺮﻳﺪ ﺃﻋﻢ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺣﻘﻴﻘﻴﺎ ﺃﻭ ﺣﻜﻤﻴﺎ ﻭﺍﳌﺮﺍﺩ ﻫﻬﻨﺎ ﺍﻟﺜﺎﻧِﻲ ﻛﻤﺎ ﻳﻘﺎﻝ½ :ﺳﺒﺤﺎﻥ ﺍﻟﹼﺬﻱ ﺻﻐﺮ ﺟﺴﻢ ﺍﻟﺒﻌﻮﺿﺔ ﻭﻛﺒﺮ ﺟﺴﻢ ﺍﻟﻔﻴﻞ¼ ﻓﺈﻥﹼ
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kﻭﻳﺴﻤﻰ ½ﺍﳌﺒﺘﺪﺃ¼ ﻭﺍﻟﺜﺎﱐ ﻣﺴﻨﺪ ﺑﻪ ﻭﻳﺴﻤﻰ ½ﺍﳋﱪ¼ ﳓﻮ½ :ﺯﻳﺪ ﻗﺎﺋﻢ¼l، ﻭﺍﻟﻌﺎﻣﻞ ﻓﻴﻬﻤﺎ ﻣﻌﻨﻮﻱ ﻭﻫﻮ ﺍﻻﺑﺘﺪﺍﺀ ،ﻭﺃﺻﻞ ﺍﳌﺒﺘﺪﺃ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﺮﻓﺔ، )(٢
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ﻭﺃﺻﻞ ﺍﳋﱪ ................................................ )(٣
ﺻﻴﻐﺔ ﺍﻟﺘﺼﻐﲑ ﻭﺍﻟﺘﻜﺒﲑ ﺗﻘﺘﻀﻲ ﺍﳌﺼﻐﺮ ﻭﺍﳌﻜﺒﺮ ﻣﻊ ﺃﻧﻪ ﻟﻴﺴﺖ ﺍﻟﺒﻌﻮﺿﺔ ﺑِﻤﻜﺒﺮﺓ ﻭﻟﻴﺲ ﺍﻟﻔﻴﻞ ﺑِﻤﺼﻐﺮ ،ﺃﻭ ﻗﻠﻨﺎ :ﺍﳌﺮﺍﺩ ﺑﺎﻟﺘﺠﺮﻳﺪ ﺧﻠﻮﳘﺎ ﻋﻦ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﻠﻔﻈﻴﺔ ﺃﺻﻼﹰ ،ﻓﺈﻥ ﻗﻠﺖ :ﺣﻴﻨﺌﺬ ﻻ ﻳﺼﺪﻕ ﺍﻟﺘﻌﺮﻳﻒ ﻋﻠﻰ ﳓﻮ ½ﲝﺴﺒﻚ ﺩﺭﻫﻢ¼؛ ﻷﻥﹼ ½ﲝﺴﺒﻚ¼ ﻣﺒﺘﺪﺃ ﻭﻟﻴﺲ ﲞﺎﻝ ﻋﻦ ﺍﻟﻌﺎﻣﻞ ﺍﻟﻠﻔﻈﻲ ،ﻗﻠﻨﺎ :ﺍﳌﺮﺍﺩ ﺑﺎﻟﻌﺎﻣﻞ ﺍﻟﻠﻔﻈﻲ ﻣﺎ ﻳﻜﻮﻥ ﻣﺆﺛﹼﺮﺍﹰ ﻓِﻲ ﺍﳌﻌﲎ ﻻ ﺯﺍﺋﺪﺍﹰ ،ﻭﻫﻬﻨﺎ ﺍﻟﺒﺎﺀ ﺯﺍﺋﺪﺓ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﻫﺬﺍ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﻨﺤﺎﺓ، ﻭﺫﻫﺐ ﺍﶈﻘﹼﻘﻮﻥ ﺇﻟﹶﻰ ﺃﻥﹼ ﺍﳉﻤﻠﺔ ﻣﻦ ﻏﲑ ﺟﻌﻠﻬﺎ ﺍﲰﺎﹰ ﺣﻜﻤﻴﺎ ﺗﻘﻊ ﺧﱪﺍﹰ ﻭﺇﻻﹼ ﳜﺎﻟﻒ ﻣﺎ ﺳﺒﻖ ﻣﻦ ﺃﻥﹼ ﺍﻟﻜﻼﻡ ﻻ ﳛﺼﻞ ﺇﻻﹼ ﻣﻦ ﺍﲰﲔ ﺃﻭ ﺍﺳﻢ ﻭﻓﻌﻞ؛ ﻷﻥﹼ ﺍﻟﻜﻼﻡ ﺍﻟﹼﺬﻱ ﻳﻜﻮﻥ ﺧﱪﻩ ﲨﻠﺔ ﳜﺮﺝ ﻋﻦ ﺍﻟﻘﺴﻤﲔ ﻟﻌﺪﻡ ﺗﺄﻭﻳﻞ ﺍﳉﻤﻠﺔ ﺑﺎﻻﺳﻢ" ،ﻍ". ) (١ﻗﻮﻟﻪ] :ﻭﺍﻟﻌﺎﻣﻞ ...ﺇﱁ[ ﻗﻴﻞ :ﺍﻟﻌﺎﻣﻞ ﺍﳌﻌﻨﻮﻱ ﻣﺎ ﻳﺪﺭﻙ ﺑﺎﻟﻌﻘﻞ ﻭﻻ ﻳﺘﻠﻔﹼﻆ ﺑﻪ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﺍﻟﻨﺤﻮﻳﲔ ﻗﺪ ﺍﺧﺘﻠﻔﻮﺍ ﻓِﻲ ﺃﻥﹼ ﺍﻟﻌﺎﻣﻞ ﻓِﻲ ﺍﳌﺒﺘﺪﺃ ﻭﺍﳋﱪ ﻣﻌﻨﻮﻱ ﺃﻡ ﻻ ،ﻓﺬﻫﺐ ﺍﻟﺒﺼﺮﻳﻮﻥ ﺇﻟﹶﻰ ﺃﻥﹼ ﺍﻟﻌﺎﻣﻞ ﰲ ﺍﳌﺒﺘﺪﺃ ﻭﺍﳋﱪ ﻣﻌﻨﻮﻱ ﻭﻫﻮ ﺍﻻﺑﺘﺪﺍﺀ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﺸﻬﻮﺭ ﻭﺍﳌﺨﺘﺎﺭ ﻋﻨﺪ ﺍﳌﺺ ،ﻭﺫﻫﺐ ﺍﻟﻜﻮﻓﻴﻮﻥ ﺇﻟﹶﻰ ﺃﻥﹼ ﺍﻟﻌﺎﻣﻞ ﻓِﻲ ﺍﳌﺒﺘﺪﺃ ﻫﻮ ﺍﻟﻀﻤﲑ ﺍﻟﻌﺎﺋﺪ ﻣﻦ ﺍﳋﱪ ﻭﻟﺬﺍ ﺍﺷﺘﺮﻃﻮﺍ ﺍﻟﻀﻤﲑ ﻓِﻲ ﺍﳋﱪ ﻭﻟﻮ ﺟﺎﻣﺪﺍﹰ ،ﻭﺫﻫﺐ ﺍﻟﻜﺴﺎﺋﻲ ﻭﺍﻟﻔﺮﺍﺀ ﺇﻟﹶﻰ ﺃﻥﹼ ﺍﳌﺒﺘﺪﺃ ﻋﺎﻣﻞ ﻓِﻲ ﺍﳋﱪ ﻭﺍﳋﱪ ﻋﺎﻣﻞ ﻓِﻲ ﺍﳌﺒﺘﺪﺃ ،ﻭﺫﻫﺐ ﺳﻴﺒﻮﻳﻪ ﺇﻟﹶﻰ ﺃﻥﹼ ﺍﻟﻌﺎﻣﻞ ﻓِﻲ ﺍﳌﺒﺘﺪﺃ ﻣﻌﻨﻮﻱ ﻭﰲ ﺍﳋﱪ ﻣﺒﺘﺪﺃ" ،ﻩ". ) (٢ﻗﻮﻟﻪ] :ﺃﺻﻞ ﺍﳌﺒﺘﺪﺃ ...ﺇﱁ[ ﺃﻱ :ﺍﻷﻭﱃ ﻓِﻲ ﺍﳌﺒﺘﺪﺃ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﺮﻓﺔ؛ ﻷﻧﻪ ﳏﻜﻮﻡ ﻋﻠﻴﻪ ﻭﺣ ﻖ ﺍﻟﹾﻤﺤﻜﻮﻡ ﻋﻠﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻠﻮﻣﺎﹰ؛ ﻷﻧﻪ ﻻ ﻳﺼﺢ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻬﻮﻝ ،ﻭﺍﻷﺻﻞ ﺍﻟﺜﺎﻧِﻲ ﻓﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﻣﻘﺪﻣﺎﹰ ﻋﻠﻰ ﺍﳋﱪ ﻣﺎ ﻟﹶﻢ ﳝﻨﻊ ﻣﺎﻧﻊ؛ ﻷﻧﻪ ﺫﺍﺕ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﹶﻰ ﺍﳋﱪ ﻭﺍﳋﱪ ﺣﺎﻝ ﻣﻦ ﺃﺣﻮﺍﻟﻪ ﻭﻭﺻﻒ ﻣﻦ ﺃﻭﺻﺎﻓﻪ ﻭﺍﻟﺬﺍﺕ ﻣﻘﺪﻣﺔ ﻋﻠﻰ ﺍﻟﺼﻔﺔ. ) (٣ﻗﻮﻟﻪ] :ﺃﺻﻞ ﺍﳋﱪ ...ﺇﱁ[ ﻷﻥﹼ ﺍﳋﱪ ﻻ ﻳﻘﻊ ﺇﻻﹼ ﳏﻜﻮﻣﺎﹰ ﺑﻪ ﻭﺍﻟﹼﺬﻱ ﳛﻜﻢ ﺑﻪ ﻳﺼﻠﺢ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﺮﻓﺔ ﺃﻭ ﻧﻜﺮﺓ ﻟﻜﻦ ﺍﻟﻨﻜﺮﺓ ﺃﺻﻞ ﺃﻱ :ﺃﻭﱃ ﻣﻦ ﺍﳌﻌﺮﻓﺔ ﻟﻮﺿﻊ ﺍﻷﻟﻔﺎﻅ ﻋﻠﻰ ﺍﻟﺘﻨﻜﲑ ،ﻓﺈﺫﺍ ﺣﺼﻞ ﺍﻟﻐﺮﺽ ﺑﺎﻷﺻﻞ ﻓﻬﻮ ﺃﻭﱃ ،ﻭﻷﻧﻪ ﻟﻮ ﻛﺎﻥ ﻣﻌﺮﻓﺔ ﺍﻟﺘﺒﺲ ﺑﺎﻟﺼﻔﺔ ،ﻭﺍﻷﺻﻞ ﺍﻟﺜﺎﻧِﻲ ﻓِﻲ ﺍﳋﱪ ﺃﻥ ﻳﻜﻮﻥ ﻣﺆﺧﺮﺍﹰ ﻋﻦ ﺍﳌﺒﺘﺪﺃ؛ ﻷﻧﻪ ﺻﻔﺔ ﻟﻪ ﻭﺍﻟﺼﻔﺔ ﻋﻘﻴﺐ ﺍﻟﺬﺍﺕ ،ﻭﻓِﻲ ﺑﻴﺎﻥ ﺍﳌﺺ ﺃﺻﻞﹶ ﺍﳌﺒﺘﺪﺃ ﻭﺍﳋﱪ ﺇﺷﺎﺭﺓ ﺇﻟﹶﻰ ﺃﻥﹼ ﺍﳌﺒﺘﺪﺃ ﻗﺪ ﻳﻘﻊ ﻧﻜﺮﺓ ﳓﻮ½ :ﰲ ﺍﻟﺪﺍﺭ ﺭﺟﻞ¼ ﻭﺍﳋﱪ ﻗﺪ ﻳﻘﻊ ﻣﻌﺮﻓﺔ ﳓﻮ½ :ﺃﻧﺎ ﺯﻳﺪ¼" ،ﻩ".
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kﻳﻜﻮﻥ ﻧﻜﺮﺓ ،ﻭﺍﻟﻨﻜﺮﺓ ﺇﺫﺍ ﻭﺻﻔﺖ ﺟﺎﺯ ﺃﻥ ﺗﻘﻊ ﻣﺒﺘﺪﺃ ﳓﻮ :ﻗﻮﻟﻪl ﺃﻥ )(١
ﺗﻌﺎﱃ﴿ :ﻭﻟﹶﻌﺒﺪ ﻣﺆﻣِﻦ ﺧﻴﺮ ﻣﻦ ﻣﺸﺮِﻙٍ﴾]ﺍﻟﺒﻘﺮﺓ [٢٢١ :ﻭﻛﺬﺍ ﺇﺫﺍ ﲣﺼﺼﺖ )(٢
ﺑﻮﺟﻪ ﺁﺧﺮ ﳓﻮ½ :ﺃﺭﺟﻞ ﰲ ﺍﻟﺪﺍﺭ ﺃﻡ ﺍﻣﺮﺃﺓ؟¼ ......................... )(٣
) (١ﻗﻮﻟﻪ] :ﻭﺍﻟﻨﻜﺮﺓ ...ﺇﱁ[ ﺃﻱ :ﺍﻟﻨﻜﺮﺓ ﺇﺫﺍ ﻭﺻﻔﺖ ﺑﺼﻔﺔ ﻣﻔﺮﺩﺓ ﻛﺎﻧﺖ ﺃﻭ ﲨﻠﺔ ﺃﻭ ﻣﺼﻐﺮﺍﹰ؛ ﻷﻥﹼ ﺍﻟﺘﺼﻐﲑ ﺃﻳﻀﺎﹰ ﺑِﻤﻨـﺰﻟﺔ ﺍﻟﻮﺻﻒ ،ﺟﺎﺯ ﺃﻥ ﺗﻘﻊ ﺗﻠﻚ ﺍﻟﻨﻜﺮﺓ ﻣﺒﺘﺪﺃ ﳓﻮ ﴿ :ﻭﻟﹶﻌﺒﺪ ﻣﺆﻣِﻦ ﺧﻴﺮ ﻣﻦ ﻣﺸﺮِﻙٍ﴾]ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ [٢٢١:ﻓـ½ﻋﺒﺪ¼ ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﳌﺆﻣﻦ ﻭﺍﻟﻜﺎﻓﺮ ،ﻭﺣﻴﺚ ﻭﺻﻒ ﺑـ½ﻣﺆﻣﻦ¼ ﻗﻞﹼ ﺍﺷﺘﺮﺍﻛﻪ ﻭﺻﺎﺭ ﳐﺼﺼﺎﹰ ﻓﻴﻜﻮﻥ ﻣﺒﺘﺪﺃ ﻭ½ﺧﲑ¼ ﺧﱪﻩ ،ﻭﻛﺬﺍ ﳓﻮ½ :ﺭﺟﻴﻞ ﻗﺎﻋﺪ¼ ﻛﺄﻧﻪ ﻗﻴﻞ½ :ﺭﺟﻞ ﺣﻘﲑ ﻗﺎﻋﺪ¼ ﻓﻴﻜﻮﻥ ﻓِﻲ ﺣﻜﻢ ﺍﻟﻮﺻﻒ" ،ﻱ". ) (٢ﻗﻮﻟﻪ] :ﻭﻛﺬﺍ[ ﺃﻱ :ﻛﻤﺎ ﺃﻥﹼ ﺍﻟﻨﻜﺮﺓ ﺗﻘﻊ ﻣﺒﺘﺪﺃ ﺇﺫﺍ ﻭﺻﻔﺖ ﺑﺼﻔﺔ ﻛﺬﻟﻚ ﺗﻘﻊ ﻣﺒﺘﺪﺃ ﺃﺫﺍ ﲣﺼﺼﺖ ﺑﻮﺟﻪ ﺁﺧﺮ ﻏﲑ ﺍﻟﻮﺻﻒ ،ﻭﻭﺟﻮﻩ ﺍﻟﺘﺨﺼﻴﺺ ﺳﺘﺔ ﺍﻷﻭﻝ :ﺗﻮﺻﻴﻒ ﺍﻟﻨﻜﺮﺓ ﺃﻭ ﺇﺿﺎﻓﺘﻬﺎ ﺇﱃ ﻧﻜﺮﺓ ﺃﺧﺮﻯ ،ﻭﺍﻟﺜﺎﻧِﻲ: ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻨﻜﺮﺓ ﻣﻊ ﺍﳍﻤﺰﺓ ﺍﳌﻘﺎﺭﻧﺔ ﺑِﻬﺎ ½ﺃﻡ¼ ﺍﻟﹾﻤﺘﺼﻠﺔ ،ﻭﺍﻟﺜﺎﻟﺚ :ﻭﻗﻮﻉ ﺍﻟﻨﻜﺮﺓ ﻓِﻲ ﺳﻴﺎﻕ ﺍﻟﻨﻔﻲ ،ﻭﺍﻟﺮﺍﺑﻊ: ﻭﻗﻮﻉ ﺍﻟﻨﻜﺮﺓ ﻓِﻲ ﺍﳉﻤﻠﺔ ﺍﻟﹼﺘِﻲ ﻋﺪﻟﺖ ﻣﻦ ﺍﻟﻔﻌﻠﻴﺔ ﺇﻟﹶﻰ ﺍﻻﲰﻴﺔ ،ﻭﺍﳋﺎﻣﺲ :ﺗﻘﺪﻡ ﺍﻟﻈﺮﻑ ﻋﻠﻰ ﺍﻟﻨﻜﺮﺓ، ﻭﺍﻟﺴﺎﺩﺱ :ﺇﺳﻨﺎﺩ ﺍﻟﻨﻜﺮﺓ ﺇﱃ ﺍﳌﺘﻜﻠﹼﻢ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﻫﺬﺍ ﻋﻨﺪ ﺍﳌﺘﺄﺧﺮﻳﻦ ،ﻭﺃﻣﺎ ﻋﻨﺪ ﺍﻟﹾﻤﺤﻘﹼﻘﲔ ﻓﻼ ﺣﺎﺟﺔ ﺇﻟﻴﻬﺎ؛ ﻷﻢ ﻳﻘﻮﻟﻮﻥ :ﺇﻥﹼ ﺍﳌﺮﺍﺩ ﻣﻦ ﺑﺎﺏ ﺍﳌﺒﺘﺪﺃ ﻭﺍﳋﱪ ﻫﻮ ﻓﺎﺋﺪﺓ ﺍﳌﺨﺎﻃﺐ ﻓﺈﺫﺍ ﺣﺼﻠﺖ ﺍﻟﻔﺎﺋﺪﺓ ﺟﺎﺯ ﺍﳊﻜﻢ ﻋﻠﻰ ﺷﻲﺀ ﺑﻐﲑ ﲣﺼﻴﺼﻪ ﻓﻴﺼﺢ ﻣﺜﻞ ½ﻣﻮﺕ ﻗﺪﺡ ﻛﻞﹼ ﺃﻧﺎﺱ ﺷﺎﺭﺑﻮﻫﺎ¼ ﻭ½ﻗﱪ ﺑﺎﺏ ﻛﻞﹼ ﺃﻧﺎﺱ ﺩﺍﺧﻠﻮﻩ¼ ﻟِﺤﺼﻮﻝ ﺍﻟﻔﺎﺋﺪﺓ ،ﻭﻻ ﻳﺼﺢ ﺃﻥ ﻳﻘﺎﻝ½ :ﺭﺟﻞ ﻗﺎﺋﻢ¼ ﻟﻌﺪﻡ ﺣﺼﻮﻝ ﺍﻟﻔﺎﺋﺪﺓ ،ﻭﻫﺬﺍ ﻫﻮ ﺃﻗﺮﺏ ﺇﻟﹶﻰ ﺍﻟﺼﻮﺍﺏ" ،ﻱ ،ﻩ".
) (٣ﻗﻮﻟﻪ] :ﺃﺭﺟﻞ ﻓِﻲ ﺍﻟﺪﺍﺭ...ﺍﻫـ[ ﻓﺈﻥﹼ ﺍﻟﺮﺟﻞ ﻭﺍﻻﻣﺮﺃﺓ ﻧﻜﺮﺗﺎﻥ ﳐﺼﺼﺘﺎﻥ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﻋﻠﻢ ﺍﳌﺘﻜﻠﹼﻢ ﻓﺈ ﹼﻥ ﺍﳌﺘﻜﻠﹼﻢ ﻳﻌﻠﻢ ﻛﻮﻥ ﺃﺣﺪﳘﺎ ﳐﺼﺼﺎﹰ ﻭﺇﻧﻤﺎ ﻳﺴﺌﻞ ﺍﳌﺨﺎﻃﹶﺐ ﻋﻦ ﺗﻌﻴﲔ ﺃﺣﺪﳘﺎ؛ ﻷﻥﹼ ½ﺃﻡ¼ ﺍﻟﹾﻤﺘﺼﻠﺔ ﺍﳌﺘﻌﺎﺩﻟﺔ ﻟِﻬﻤﺰﺓ ﻟﻠﺴﺆﺍﻝ ﻋﻦ ﺍﻟﺘﻌﻴﲔ ﻭﺍﻟﺴﻮﺍﻝ ﻋﻨﻪ ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﺑﻌﺪ ﺍﻟﻌﻠﻢ ﺑﺜﺒﻮﺕ ﺍﳋﱪ ﻷﺣﺪﳘﺎ ﻋﻨﺪﻩ، ﻭﻟِﻬﺬﺍ ﻳﻘﺎﻝ ﻓِﻲ ﺟﻮﺍﺑﻪ½ :ﺭﺟﻞ¼ ﺃﻭ ½ﺍﻣﺮﺃﺓ¼ ﺩﻭﻥ ½ﻧﻌﻢ¼ ،ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﳋﱪ ﻣﻌﻠﻮﻣﺎﹰ ﺻﺎﺭ ﲟﻨـﺰﻟﺔ ﺍﻟﺼﻔﺔ؛ ﻷﻥﹼ ﺍﻟﺼﻔﺔ ﻣﻦ ﺷﺄﻧِﻬﺎ ﺃﻥ ﺗﻜﻮﻥ ﻣﻌﻠﻮﻣﺔ ﻟﻠﺴﺎﻣﻊ ﻗﺒﻞ ﺇﺟﺮﺍﺋﻬﺎ ﻋﻠﻰ ﺍﳌﻮﺻﻮﻑ ،ﻭﻟﺬﺍ ﻗﻴﻞ :ﺍﻟﺼﻔﺎﺕ ﻗﺒﻞ ﺍﻟﻌﻠﻢ ﺑِﻬﺎ ﺃﺧﺒﺎﺭ ﻭﺍﻷﺧﺒﺎﺭ ﺑﻌﺪ ﺍﻟﻌﻠﻢ ﺑِﻬﺎ ﺻﻔﺎﺕ ،ﻓﺼﺎﺭﺍ ﻛﺄﻤﺎ ﲣﺼﺼﺎ ﺑﺎﻟﺼﻔﺔ ،ﻭﺍﻷﻭﱃ ﺃﻥ ﻳﻘﺎﻝ :ﺇﻧﻬﻤﺎ ﲣﺼﺼﺎ ﺑﻮﻗﻮﻋﻬﻤﺎ ﻓِﻲ ﺳﻴﺎﻕ ﺍﻻﺳﺘﻔﻬﺎﻡ؛ ﻷﻥﹼ ﺍﻟﻨﻜﺮﺓ ﻓِﻲ ﺳﻴﺎﻗﻪ ﻓِﻲ ﺗﺄﻭﻳﻞ ﺍﳌﻌﺮﻓﺔ؛ ﺇﺫ ﺍﳌﻌﲎ ﺃﻫﺬﺍ ﺍﳉﻨﺲ ﻓِﻲ ﺍﻟﺪﺍﺭ ﺃﻡ ﺫﻟﻚ ﺍﳉﻨﺲ ﻓﻴﻬﺎ ،ﻛﺬﺍ ﻓِﻲ "ﻟﺐ" ﻭﻏﲑﻩ.
i
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kﻣﺎ ﺃﺣﺪ ﺧﲑ ﻣﻨﻚ¼ ،ﻭ½ﺷﺮ ﺃﻫﺮ ﺫﺍﻧﺎﺏ¼ ،ﻭ½ﰲ ﺍﻟﺪﺍﺭ ﺭﺟﻞ¼ l، ﻭ½ )( ١
)( ٣
)( ٢
ﻭ½ﺳﻼﻡ ﻋﻠﻴﻚ¼ .ﻭﺇﻥ ﻛﺎﻥ ﺃﺣﺪ ﺍﻻﲰﲔ ﻣﻌﺮﻓﺔ ﻭﺍﻵﺧﺮ ﻧﻜﺮﺓ ﻓﺎﺟﻌﻞ )(٤
ﺍﳌﻌﺮﻓﺔ ﻣﺒﺘﺪﺃ ﻭﺍﻟﻨﻜﺮﺓ ﺧﱪﺍﹰ ﺃﻟﺒﺘﺔ ﻛﻤﺎ ﻣﺮ ،ﻭﺇﻥ ﻛﺎﻧﺎ ﻣﻌﺮﻓﺘﲔ ﻓﺎﺟﻌﻞ
ﺃﻳﻬﻤﺎ ﺷﺌﺖ ﻣﺒﺘﺪﺃﹰ ﻭﺍﻵﺧﺮ ﺧﱪﺍﹰ ﳓﻮ½ :ﺍﷲ ﺗﻌﺎﱃ ﺇﳍﻨﺎ¼ ﻭ½ﳏﻤﺪ ﻧﺒﻴﻨﺎ¼ )(٥
) (١ﻗﻮﻟﻪ] :ﻣﺎ ﺃﺣﺪ ﺧﲑ ﻣﻨﻚ[ ﻓﺈﻥﹼ ﻗﻮﻟﻪ½ :ﺃﺣﺪ¼ ﻣﺒﺘﺪﺃ ﻋﻨﺪ ﺑﻨِﻲ ﲤﻴﻢ؛ ﻷﻢ ﻻ ﻳﻌﻤِﻠﻮﻥ ½ﻣﺎ¼ ﻭ½ﻻ¼ ﺍﳌﺸﺒﻬﺘﲔ، ﻭﻛﺎﻥ ½ﺃﺣﺪ¼ ﻟﻮﻗﻮﻋﻪ ﻓِﻲ ﺳﻴﺎﻕ ﺍﻟﻨﻔﻲ ﻋﺎﻣﺔﹰ ﻓﺘﻌﻴﻦ ﻭﲣﺼﺺ؛ ﻓﺈﻥ ﻗﻠﺖ :ﺑﲔ ﺍﻟﺘﺨﺼﻴﺺ ﻭﺍﻟﺘﻌﻤﻴﻢ ﻣﻨﺎﻓﺎﺓ ﻓﻜﻴﻒ ﳛﺼﻞ ﺍﻟﺘﺨﺼﻴﺺ ﺑﺎﻟﺘﻌﻤﻴﻢ ،ﻗﻠﻨﺎ :ﺇﻥﹼ ﻟﻠﺘﺨﺼﻴﺺ ﻣﻌﻨﻴﲔ :ﲣﺼﻴﺺ ﲟﻌﲎ ﻗﻄﻊ ﺍﻟﺸﺮﻛﺔ ﻭﲣﺼﻴﺺ ﲟﻌﲎ ﺭﻓﻊ ﺍﻹﺎﻡ ،ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﺘﺨﺼﻴﺺ ﻫﻬﻨﺎ ﺍﳌﻌﲎ ﺍﻟﺜﺎﻧِﻲ؛ ﻷﻧﻪ ﻟﹶﻤﺎ ﻧﻔﻲ ﻋﻦ ﻛﻞﹼ ﺃﻓﺮﺍﺩ ﺍﻟﻨﺎﺱ ﺍﳋﲑﻳﺔ ﺳﻮﺍ ﺍﳌﺨﺎﻃﺐ ﻟﹶﻢ ﻳﺒﻖ ﺍﻹﺎﻡ" ،ﻩ".
) (٢ﻗﻮﻟﻪ ] :ﺷﺮ ﺃﻫﺮ ...ﺇﱁ[ ﻓﺖ ½ﺷﺮ ¼ﻣﺒﺘﺪﺃ ﲣﺼﺺ ﺑﺎﻟﺼﻔﺔ ﺍﳌﻘﺪﺭﺓ ﺗﻘﺪﻳﺮﻩ½ :ﺷﺮ ﻋﻈﻴﻢ ﺃﻫﺮ ﺫﺍﻧﺎﺏ¼، ﺃﻭ ﲣﺼﺺ ﺑﻜﻮﻧﻪ ﻓﺎﻋﻼﹰ ﻓِﻲ ﺍﳌﻌﻨﻰ ﺣﻴﺚ ﻛﺎﻥ ﻓِﻲ ﺍﻷﺻﻞ ½ﺃﻫﺮ ﺷﺮ ﺫﺍ ﻧﺎﺏ¼ ﺛﹸﻢ ﻗﺪﻡ ½ﺷﺮ ¼ﻋﻠﻰ ½ﺃﻫﺮ¼ ﻟﻴﻔﻴﺪ ﺍﳊﺼﺮ؛ ﻷﻥﹼ ﺗﻘﺪﱘ ﻣﺎ ﺣﻘﹼﻪ ﺍﻟﺘﺄﺧﲑ ﻳﻔﻴﺪ ﺍﳊﺼﺮ ،ﻓﻴﻜﻮﻥ ﺍﳌﻌﲎ½ :ﻣﺎ ﺃﻫﺮ ﺫﺍ ﻧﺎﺏ ﺇﻻﹼ ﺷﺮ" ،¼ﻩ". ) (٣ﻗﻮﻟﻪ] :ﻓِﻲ ﺍﻟﺪﺍﺭ ﺭﺟﻞ[ ﻓـ½ﺭﺟﻞ¼ ﻣﺒﺘﺪﺃ ﲣﺼﺺ ﺑﺘﻘﺪﱘ ﺍﳋﱪ ﻋﻠﻴﻪ؛ ﻷﻧﻪ ﻟﹶﻤﺎ ﻗﻴﻞ½ :ﻓِﻲ ﺍﻟﺪﺍﺭ¼ ﻋﻠﻢ ﻣﻨﻪ ﺃﻧﻪ ﻣﺎ ﻳﺬﻛﺮ ﺑﻌﺪﻩ ﻣﺎ ﻳﺼﺢ ﻛﻮﻧﻪ ﳏﻜﻮﻣﺎﹰ ﻋﻠﻴﻪ ﺑﺎﺳﺘﻘﺮﺍﺭﻩ ﻓِﻲ ﺍﻟﺪﺍﺭ ،ﻓﻠﻤﺎ ﻗﻴﻞ½ :ﺭﺟﻞ¼ ﻓﻬﻮ ﻓِﻲ ﻗﻮﺓ ﻗﻮﻟﻪ½ :ﺭﺟﻞ ﺻﺎﱀ ﻟﺼﺤﺔ ﺍﳊﻜﻢ ﻋﻠﻴﻪ ﺑﺎﻻﺳﺘﻘﺮﺍﺭ ﰲ ﺍﻟﺪﺍﺭ" ،ﻩ".
) (٤ﻗﻮﻟﻪ] :ﺳﻼﻡ ﻋﻠﻴﻚ[ ﻓـ½ﺳﻼﻡ¼ ﻣﺒﺘﺪﺃ ﲣﺼﺺ ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﹶﻰ ﺍﳌﺘﻜﻠﹼﻢ؛ ﺇﺫ ﺃﺻﻠﻪ½ :ﺳﻠﹼﻤﺖ ﺳﻼﻣﺎﹰ ﻋﻠﻴﻚ¼ ﻓـ½ﺳﻼﻣﺎﹰ¼ ﻣﺼﺪﺭ ﻟﻠﺘﺄﻛﻴﺪ ،ﻭﺍﳌﺆﻛﱠﺪ ﻭﺍﳌﺆﻛﱢﺪ ﻓِﻲ ﺍﳊﻘﻴﻘﺔ ﺷﺊ ﻭﺍﺣﺪ ﻓﺎﳌﺆﻛﱠﺪ ﳐﺼﺺ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﹶﻰ ﺍﳌﺘﻜﻠﹼﻢ ﻓﻜﺬﺍ ﺍﳌﺆﻛﱢﺪ ،ﺛﹸﻢ ﻋﺪﻝ ﻋﻦ ﻓﻌﻠﻴﺔ ﺍﳉﻤﻠﺔ ﺇﻟﹶﻰ ﺍﲰﻴﺘﻬﺎ ﻟﻘﺼﺪ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﻭﺍﻻﺳﺘﻤﺮﺍﺭ، ﻓﺤﺬﻑ ﺍﻟﻔﻌﻞ ﻭﺃﺑﺪﻝ ﺍﻟﻨﺼﺐ ﺑﺎﻟﺮﻓﻊ ﻟﺼﺤﺔ ﺍﻻﺑﺘﺪﺍﺀ ،ﻭﺍﻋﻠﻢ ﺃﻧﻪ ﻗﺪ ﲣﺼﺺ ﺍﻟﻨﻜﺮﺓ ﺑﻜﻮﻧِﻬﺎ ﻣﻀﺎﻓﺔ ﺇﻟﹶﻰ ﻧﻜﺮﺓ ﺃﺧﺮﻯ ﳓﻮ½ :ﻏﻼﻡ ﺭﺟﻞ ﺧﲑ ﻣﻦ ﻏﻼﻡ ﺍﻣﺮﺃﺓ¼ ،ﺃﻭ ﺑﻜﻮﻧِﻬﺎ ﻓِﻲ ﻣﻌﲎ ﺍﻹﺿﺎﻓﺔ ﳓﻮ½ :ﺿﺮﺏ ﻟﺰﻳﺪ ﺧﲑ ﻣﻦ ﺿﺮﺏ ﻟﻌﻤﺮﻭ¼ ،ﺃﻭ ﺑﻜﻮﻧِﻬﺎ ﻣﺸﺒﻬﺔ ﺑﺎﳌﻀﺎﻑ ﳓﻮ½ :ﺭﺍﻛﺐ ﻓﺮﺳﺎﹰ ﺫﺍﻫﺐ ﺇﱃ ﺍﳌﺪﻳﻨﺔ¼" ،ﺳﻦ" ﻭﻏﲑﻩ.
) (٥ﻗﻮﻟﻪ] :ﻓﺎﺟﻌﻞ ﺃﻳﻬﻤﺎ ...ﺇﱁ[ ﺃﻱ :ﻗﺪﻡ ﻣﺎ ﺷﺌﺖ ﺃﻥ ﲡﻌﻠﻪ ﻣﺒﺘﺪﺃ ،ﻭﺃﺧﺮ ﻣﺎ ﺷﺌﺖ ﺃﻥ ﲡﻌﻠﻪ ﺧﱪﺍﹰ؛ ﻷﻧﻪ ﻣﺎ ﻗﺪﻣﺖ ﻫﻬﻨﺎ ﻳﻜﻮﻥ ﻣﺒﺘﺪﺃ ﻭﻣﺎ ﺃﺧﺮﺕ ﻳﻜﻮﻥ ﺧﱪﺍﹰ ،ﻓﻠﻬﺬﺍ ﻭﺟﺐ ﺗﻘﺪﱘ ﺍﳌﺒﺘﺪﺃ ﻋﻠﻰ ﺍﳋﱪ ﺇﺫﺍ ﻟﹶﻢ ﻳﻜﻦ ﻗﺮﻳﻨﺔ ،ﺃﻣﺎ ﺇﺫﺍ ﻭﺟﺪﺕ ﻗﺮﻳﻨﺔ ﻣﻌﻴﻨﺔ ﻋﻠﻰ ﻛﻮﻥ ﺃﺣﺪﳘﺎ ﻣﺒﺘﺪﺃ ﻭﺍﻵﺧﺮ ﺧﱪﺍﹰ ﻓﻴﺠﻮﺯ ﺗﺄﺧﲑ ﺍﳌﺒﺘﺪﺃ ﳓﻮ:
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kﺁﺩﻡ ﺃﺑﻮﻧﺎ¼ ،ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﳋﱪ ﲨﻠﺔﹰ ﺍﲰﻴﺔﹰ ،ﳓﻮ½ :ﺯﻳﺪ ﺃﺑﻮﻩ ﻗﺎﺋﻢ¼ ،ﺃﻭl ﻭ½ )(١
ﻓﻌﻠﻴﺔ ﳓﻮ½ :ﺯﻳﺪ ﻗﺎﻡ ﺃﺑﻮﻩ¼ ،ﺃﻭ ﺷﺮﻃﻴﺔ ﳓﻮ½ :ﺯﻳﺪ ﺇﻥ ﺟﺎﺀﱐ ﻓﺄﻛﺮﻣﺘﻪ¼، )(٢
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½ﺑﻨﻮﻧﺎ ﺑﻨﻮ ﺃﺑﻨﺎﺋﻨﺎ¼ ﻓـ½ﺑﻨﻮ ﺃﺑﻨﺎﺋﻨﺎ¼ ﻣﺒﺘﺪﺃ ﻭ½ﺑﻨﻮﻧﺎ¼ ﺧﱪﻩ؛ ﻷﻧﻪ ﻟﻮ ﺟﻌﻞ ½ﺑﻨﻮﻧﺎ¼ ﻣﺒﺘﺪﺃ ﻭ½ﺑﻨﻮ ﺃﺑﻨﺎﺋﻨﺎ¼ ﺧﱪﹰﺍ ﻻﻧﻘﻠﺐ ﺍﳌﻌﲎ؛ ﻷﻥﹼ ﺃﺑﻨﺎﺀ ﺍﻷﺑﻨﺎﺀ ﻣﻨـﺰﻟﻮﻥ ﻣﻨـﺰﻟﺔ ﺍﻷﺑﻨﺎﺀ ﻻ ﺃﻥﹼ ﺍﻷﺑﻨﺎﺀ ﻣﻨـﺰﻟﻮﻥ ﻣﻨـﺰﻟﺔ ﺃﺑﻨﺎﺀ ﺍﻷﺑﻨﺎﺀ ،ﻭﻛﺬﺍ ﻗﻮﻟﹸﻬﻢ½ :ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺃﺑﻮ ﻳﻮﺳﻒ¼ ﻓﺈﻥﹼ ½ﺃﺑﻮ ﻳﻮﺳﻒ¼ ﻣﺒﺘﺪﺃ ﻭ½ﺃﺑﻮ ﺣﻨﻴﻔﺔ¼ ﺧﱪ؛ ﻷﻥﹼ ﺍﻟﻐﺮﺽ ﺗﺸﺒﻴﻪ ﺃﺑِﻲ ﻳﻮﺳﻒ ﺑﺄﺑِﻲ ﺣﻨﻴﻔﺔ ﻻ ﺗﺸﺒﻴﻪ ﺃﺑِﻲ ﺣﻨﻴﻔﺔ ﺑﺄﺑِﻲ ﻳﻮﺳﻒ ﺭﲪﻬﻤﺎ ﺍﷲ ﺗﻌﺎﱃ ﺭﲪﺔ ﻭﺍﺳﻌﺔ ،ﻓﻠﻮ ﺟﻌﻞ ﺍﻷﻭﻝ ﻣﺒﺘﺪﺃ ﻭﺍﻟﺜﺎﻧِﻲ ﺧﱪﺍﹰ ﻻﻧﻘﻠﺐ ﺍﳌﻌﲎ" ،ﻱ".
) (١ﻗﻮﻟﻪ] :ﻗﺪ ﻳﻜﻮﻥ ﺍﳋﱪ ...ﺇﱁ[ ﻷﻥﹼ ﺍﳊﻜﻢ ﻛﻤﺎ ﻳﺼﺢ ﺑﺎﳌﻔﺮﺩ ﻛﺬﻟﻚ ﻳﺼﺢ ﺑﺎﳉﻤﻠﺔ ،ﻭﻷﻥﹼ ﺗﻌﺮﻳﻒ ﺍﳋﱪ ﻳﺼﺪﻕ ﻋﻠﻴﻬﺎ ﻓﻼ ﻣﺎﻧﻊ ﻣﻦ ﺧﱪﻳﺘﻬﺎ ﻟﻜﻦ ﺍﳌﻔﺮﺩ ﺃﺻﻞ ﻓِﻲ ﺑﺎﺏ ﺍﳋﱪ ﻟﻌﺪﻡ ﺍﻻﺣﺘﻴﺎﺝ ﺇﻟﹶﻰ ﺍﻟﻌﺎﺋﺪ ﲞﻼﻑ ﺍﳉﻤﻠﺔ ﻻﺣﺘﻴﺎﺟﻬﺎ ﺇﻟﹶﻰ ﺍﻟﻌﺎﺋﺪ ،ﻭﺍﳌﺮﺍﺩ ﺑﺎﳌﻔﺮﺩ ﻣﺎ ﻻ ﻳﻜﻮﻥ ﻣﺮﻛﹼﺒﺎﹰ ﺗﺎﻣﺎ ﻓﻼ ﳜﺮﺝ ﳓﻮ: ½ﺣﻴﻮﺍﻥ ﻧﺎﻃﻖ¼ ﻭ½ﻏﻼﻡ ﺭﺟﻞ¼ ﻭﻏﲑﻫﻤﺎ ﻣﻦ ﺍﳌﺮﻛﹼﺒﺎﺕ ﺍﻟﻨﺎﻗﺼﺔ ﻭﺍﻟﺘﺜﻨﻴﺔ ﻭﺍﳉﻤﻊ ،ﻭﺍﳉﻤﻠﺔ ﺍﻻﲰﻴﺔ ﻣﺎ ﻳﻜﻮﻥ ﺍﳉﺰﺀ ﺍﻷﻭﻝ ﻣﻨﻬﺎ ﺍﲰﺎﹰ ﻭﺍﻟﺜﺎﻧِﻲ ﺍﲰﺎﹰ ﻛﺎﻥ ﺃﻭ ﻓﻌﻼﹰ ﳓﻮ½ :ﺯﻳﺪ ﺃﺑﻮﻩ ﻗﺎﺋﻢ¼ ﻓـ½ﺯﻳﺪ¼ ﻣﺒﺘﺪﺃ ﻭ½ﺃﺑﻮﻩ¼ ﻣﺒﺘﺪﺃ ﺛﺎﻥ ﻭ½ﻗﺎﺋﻢ¼ ﺧﱪ ﺍﳌﺒﺘﺪﺃ ﺍﻟﺜﺎﻧِﻲ ﻭﺍﳉﻤﻠﺔ ﺍﻻﲰﻴﺔ ﺧﱪ ﺍﳌﺒﺘﺪﺃ ﺍﻷﻭﻝ" ،ﻱ". ) (٢ﻗﻮﻟﻪ] :ﺃﻭ ﻓﻌﻠﻴﺔ[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﺍﲰﻴﺔ¼ ﺃﻱ :ﻗﺪ ﻳﻜﻮﻥ ﺍﳋﱪ ﲨﻠﺔ ﻓﻌﻠﻴﺔ ﻭﻫﻲ ﺍﻟﹼﺘِﻲ ﻳﻜﻮﻥ ﺍﳉﺰﺀ ﺍﻷﻭﻝ ﻣﻨﻬﺎ ﻓﻌﻼﹰ ﳓﻮ½ :ﺯﻳﺪ ﻗﺎﻡ ﺃﺑﻮﻩ¼ ﻓـ½ﺯﻳﺪ¼ ﻣﺒﺘﺪﺃ ﻭ½ﻗﺎﻡ¼ ﻓﻌﻞ ﻣﺎﺽ ﻭ½ﺃﺑﻮﻩ¼ ﻓﺎﻋﻠﻪ ﻭﺍﳉﻤﻠﺔ ﺍﻟﻔﻌﻠﻴﺔ ﺧﱪ ﺍﳌﺒﺘﺪﺃ" ،ﻩ".
) (٣ﻗﻮﻟﻪ] :ﺃﻭ ﺷﺮﻃﻴﺔ[ ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺍﻟﻌﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﺍﲰﻴﺔ¼ ﺃﻱ :ﻗﺪ ﻳﻜﻮﻥ ﺍﳋﱪ ﲨﻠﺔ ﺷﺮﻃﻴﺔ ﻭﻫﻲ ﺍﻟﹼﺘِﻲ ﻳﺘﻮﻗﹼﻒ ﻋﻠﻴﻬﺎ ﺷﺊ ﺁﺧﺮ ﳓﻮ½ :ﺯﻳﺪ ﺇﻥ ﺟﺎﺀﻧِﻲ ﺃﻛﺮﻣﺘﻪ¼ ﻓـ½ﺯﻳﺪ¼ ﻣﺒﺘﺪﺃ ﻭ½ﺇﻥ ﺟﺎﺀﻧِﻲ¼ ﺷﺮﻁ ﻭ½ﺃﻛﺮﻣﺘﻪ¼ ﺟﺰﺍﺀﻩ ﻭﺍﳉﻤﻠﺔ ﺍﻟﺸﺮﻃﻴﺔ ﺧﱪ ﺍﳌﺒﺘﺪﺃ ،ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻨﺤﺎﺓ ﻓِﻲ ﻭﻗﻮﻉ ﺍﳉﻤﻠﺔ ﺍﻟﺸﺮﻃﻴﺔ ﺧﱪﺍﹰ ﻓﺬﻫﺐ ﺑﻌﻀﻬﻢ ﻭﻣﻨﻬﻢ ﺍﳌﺺ ﺇﻟﹶﻰ ﺃﻥﹼ ﺍﳋﱪ ﻫﻮ ﺍﻟﺸﺮﻁ ﻭﺣﺪﻩ ،ﻭﺟﻬﻬﻢ ﺃﻥﹼ ﺍﳉﻤﻠﺔ ﺍﻟﺸﺮﻃﻴﺔ ﻫﻲ ﺍﻟﹼﺘِﻲ ﻳﺘﻮﻗﹼﻒ ﻋﻠﻴﻬﺎ ﺷﺊ ﺁﺧﺮ ﻓﻴﻜﻮﻥ ﺍﻟﺸﺮﻁ ﻣﻮﻗﻮﻓﺎﹰ ﻋﻠﻴﻪ ﻭﺍﳌﻮﻗﻮﻑ ﻋﻠﻴﻪ ﺃﺻﻞ ﻭﻋﻤﺪﺓ ﻓﺘﻌﻴﻦ ﻛﻮﻧﻪ ﲨﻠﺔ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﻳﻜﻮﻥ ﺍﳋﱪ ﻓِﻲ ﺍﳌﺜﺎﻝ ﺍﳌﺬﻛﻮﺭ ﻫﻮ ½ﺇﻥ ﺟﺎﺀﻧِﻲ¼ ﻓﻘﻂ ،ﻭﺫﻫﺐ ﺑﻌﻀﻬﻢ ﺇﻟﹶﻰ ﺃﻥﹼ ﺍﳋﱪ ﻫﻮ ﺍﳉﺰﺍﺀ ﻭﺣﺪﻩ ،ﻭﺟﻬﻬﻢ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﻭﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺑﺎﺏ ﺍﻟﺸﺮﻁ ﻭﺍﳉﺰﺍﺀ ﻫﻮ ﺍﳉﺰﺍﺀ ﻻ ﺍﻟﺸﺮﻁ؛ ﻷﻥﹼ ﺍﻟﺸﺮﻁ ﺇﻧﻤﺎ ﻫﻮ ﺍﻟﻘﻴﺪ ﻭﺍﻟﻌﻠﹼﺔ ﻟﻠﺠﺰﺍﺀ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﻳﻜﻮﻥ ﺍﳋﱪ ﻓِﻲ ﺍﳌﺜﺎﻝ ﺍﳌﺬﻛﻮﺭ ﻫﻮ ½ﺃﻛﺮﻣﺘﻪ¼ ،ﻭﺫﻫﺐ ﺑﻌﻀﻬﻢ ﺇﻟﹶﻰ ﺃﻥﹼ ﺍﳋﱪ ﻫﻮ ﺍﻟﺸﺮﻁ ﻭﺍﳉﺰﺍﺀ ﲨﻴﻌﺎﹰ؛ ﻷﻥﹼ ﺍﻟﺸﺮﻁ ﻻ ﻳﻨﻔﻚ ﻋﻦ ﺍﳉﺰﺍﺀ ﻭﺍﳉﺰﺍﺀ ﻻ ﻳﻨﻔﻚ ﻋﻦ ﺍﻟﺸﺮﻁ ﻓﻜﻼﻫﻤﺎ ﺷﺊ ﻭﺍﺣﺪ ﻓﺎﻟﻼﺋﻖ ﺃﻥ ﻳﻜﻮﻥ
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kﺃﻭ ﻇﺮﻓﻴﺔ ﳓﻮ½ :ﺯﻳﺪ ﺧﻠﻔﻚ¼ ﻭ½ﻋﻤﺮﻭ ﰲ ﺍﻟﺪﺍﺭ¼ .ﻭﺍﻟﻈﺮﻑ ﻣﺘﻌﻠﹼﻖl )( ٢
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ﲜﻤﻠﺔ ﻋﻨﺪ ﺍﻷﻛﺜﺮ ﻭﻫﻲ ½ﺍﺳﺘﻘﺮ ¼ﻣﺜﻼﹰ ﺗﻘﻮﻝ½ :ﺯﻳﺪ ﰲ ﺍﻟﺪﺍﺭ¼ ﺗﻘﺪﻳﺮﻩ:
ﳎﻮﻋﻬﻤﺎ ﺧﱪﺍﹰ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﺫﻫﺐ ﺇﻟﹶﻰ ﺃﻥﹼ ﺍﳉﻤﻠﺔ ﺍﻟﺸﺮﻃﻴﺔ ﻻ ﻳﺼﺢ ﻭﻗﻮﻋﻬﺎ ﺧﱪﺍﹰ ﻛﺎﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻭﻏﲑﻫِﻤﺎ ﻣﻦ ﺍﻹﻧﺸﺎﺀﺍﺕ" ،ﻩ".
) (١ﻗﻮﻟﻪ] :ﺃﻭ ﻇﺮﻓﻴﺔ[ ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺍﻟﻌﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﺍﲰﻴﺔ¼ ﺃﻱ :ﻗﺪ ﻳﻜﻮﻥ ﺍﳋﱪ ﲨﻠﺔ ﻇﺮﻓﻴﺔ ﻭﻫﻲ ﺍﻟﹼﺘِﻲ ﻧﺸﺄﺕ ﻣﻦ ﺗﻌﻠﹼﻖ ﺍﻟﻈﺮﻑ ﻭﺍﳉﺎﺭ ﻭﺍﻟﹾﻤﺠﺮﻭﺭ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻇﺮﻑ ﺯﻣﺎﻥ ﺃﻭ ﻣﻜﺎﻥ ،ﻭﺣﺮﻭﻑ ﺍﳉﺮ ﺍﻟﹼﺘِﻲ ﺗﻘﻊ ﺧﱪﺍﹰ ﺇﻧﻤﺎ ﻫﻲ ½ﻣِﻦ ¼ﻭ½ﺇِﻟﹶﻰ¼ ﻭ½ﻓِﻲ ¼ﻭﺍﻟﻼﻡ ﻭﺍﻟﺒﺎﺀ ﻭﺍﻟﻜﺎﻑ ﻭ½ﻋﻠﹶﻰ¼ ﻭ½ﻋﻦ ¼ﺩﻭﻥ ﻣﺎ ﺩﻭﻧﻬﺎ ،ﳓﻮ: ½ﺯﻳﺪ ﺧﻠﻔﻚ¼ ﻭ½ﻋﻤﺮﻭ ﻓِﻲ ﺍﻟﺪﺍﺭ¼ ﻓـ½ﺯﻳﺪ¼ ﻣﺒﺘﺪﺃ ﻭ½ﺧﻠﻔﻚ¼ ﺧﱪﻩ ،ﻭﻛﺬﺍ ½ﻋﻤﺮﻭ¼ ﻣﺒﺘﺪﺃ ﻭ½ﻓِﻲ ﺍﻟﺪﺍﺭ¼
ﺧﱪﻩ ،ﻭﺍﻋﻠﻢ ﺃﻧﻪ ﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻨﺤﺎﺓ ﻓِﻲ ﻭﻗﻮﻉ ﺍﻟﻈﺮﻑ ﺧﱪﺍﹰ ﻓﺬﻫﺐ ﺑﻌﻀﻬﻢ ﺇﻟﹶﻰ ﺃﻥﹼ ﺍﳋﱪ ﻫﻮ ﺍﻟﻔﻌﻞ ﺍﳌﻘﺪﺭ ﻻ ﺍﻟﻈﺮﻑ ﺍﻟﻘﺎﺋﻢ ﻣﻘﺎﻣﻪ ،ﻭﺫﻫﺐ ﺑﻌﻀﻬﻢ ﺇﻟﹶﻰ ﺃﻥﹼ ﺍﳋﱪ ﻫﻮ ﺍﻟﻈﺮﻑ ﺍﻟﻘﺎﺋﻢ ﻣﻘﺎﻡ ﺍﻟﻔﻌﻞ ﺍﳌﻘﺪﺭ ﻻ ﺍﻟﻔﻌﻞ ﺍﳌﻘﺪﺭ ،ﻭﺫﻫﺐ ﺑﻌﻀﻬﻢ ﺇﻟﹶﻰ ﺃﻥﹼ ﺍﳋﱪ ﻫﻮ ﺍﻟﻔﻌﻞ ﺍﳌﻘﺪﺭ ﻭﺍﻟﻈﺮﻑ ﲨﻴﻌﺎﹰ ،ﻭﺍﺧﺘﻠﻔﻮﺍ ﺃﻳﻀﺎﹰ ﻓِﻲ ﺗﻘﺪﻳﺮ ﻣﺘﻌﻠﹼﻖ ﺍﻟﻈﺮﻑ ﻓﺬﻫﺐ ﺍﻟﺒﺼﺮﻳﻮﻥ ﺇﻟﹶﻰ ﺃﻥﹼ ﺍﻟﻈﺮﻑ ﻣﺘﻌﻠﹼﻖ ﺑﺎﻟﻔﻌﻞ؛ ﻷﻥﹼ ﺍﻟﻈﺮﻑ ﻣﻌﻤﻮﻝ ﻟﺬﻟﻚ ﺍﳌﻘﺪﺭ ﻭﺍﻷﺻﻞ ﰲ ﺍﻟﻌﻤﻞ ﻫﻮ ﺍﻟﻔﻌﻞ ،ﻓﺈﺫﺍ ﻭﺟﺐ ﺍﻟﺘﻘﺪﻳﺮ ﻓﺎﻟﻔﻌﻞ ﺃﻭﱃ ،ﺛﹸﻢ ﺇﻥ ﻛﺎﻥ ﻫﻨﺎﻙ ﻗﺮﻳﻨﺔ ﺗﺪﻝﹼ ﻋﻠﻰ ﺧﺼﻮﺻﻴﺔ ﺍﻟﻔﻌﻞ ﻭﺗﻌﻴﻴﻨﻪ ﻓﺬﻟﻚ ﺍﻟﻔﻌﻞ ﺍﳋﺎﺹ ﻫﻮ ﺍﳌﺘﻌﻠﹼﻖ ﺩﻭﻥ ﻏﲑﻩ ،ﻭﺇﻥ ﻟﹶﻢ ﻳﻜﻦ ﻫﻨﺎﻙ ﻗﺮﻳﻨﺔ ﻋﻠﻰ ﲣﺼﻴﺺ ﺍﻟﻔﻌﻞ ﻭﺗﻌﻴﻴﻨﻪ ﻓﺎﳌﺘﻌﻠﹼﻖ ﻣﻦ ﺍﻷﻓﻌﺎﻝ ﺍﻟﻌﺎﻣﺔ ﺍﻟﹼﺘِﻲ ﻫﻲ ﺍﻟﻜﻮﻥ ﻭﺍﻟﺜﺒﻮﺕ ﻭﺍﻟﻮﺟﻮﺩ ﻭﺍﳊﺼﻮﻝ، ﻭﺫﻫﺐ ﺍﻟﻜﻮﻓﻴﻮﻥ ﺇﻟﹶﻰ ﺃﻥﹼ ﺍﻟﻈﺮﻑ ﻣﺘﻌﻠﹼﻖ ﺑﺎﻻﺳﻢ؛ ﻷﻥﹼ ﺍﻟﻈﺮﻑ ﻓِﻲ ﳏﻞﹼ ﺍﳋﱪ ﻭﺍﻷﺻﻞ ﻓِﻲ ﺍﳋﱪ ﺍﻹﻓﺮﺍﺩ، ﻭﺍﳌﻔﺮﺩ ﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﺍﲰﺎﹰ ،ﻓﺎﻥ ﻗﻠﺖ :ﺗﻘﺴﻴﻢ ﺍﳌﺺ ﺍﳉﻤﻠﺔﹶ ﺇﻟﹶﻰ ﻫﺬﻩ ﺍﻟﹾﺠﻤﻞ ﺍﻷﺭﺑﻌﺔ ﺃﻱ :ﺍﻟﻔﻌﻠﻴﺔ ﻭﺍﻻﲰﻴﺔ ﻭﺍﻟﺸﺮﻃﻴﺔ ﻭﺍﻟﻈﺮﻓﻴﺔ ﺑﺎﻃﻞ؛ ﻷﻥﹼ ﺍﻟﻘﺎﻋﺪﺓ ﻓِﻲ ﺑﺎﺏ ﺍﻟﺘﻘﺴﻴﻢ ﺃﻥ ﻳﻜﻮﻥ ﻗﺴﻢ ﻗﺴﻴﻤﺎﹰ ﻭﺿﺪﺍﹰ ﻵﺧﺮ، ﻭﺍﳊﺎﻝ ﺃﻥﹼ ﺍﳉﻤﻠﺔ ﺍﻟﺸﺮﻃﻴﺔ ﻭﺍﻟﻈﺮﻓﻴﺔ ﺭﺍﺟﻌﺔ ﺇﻟﹶﻰ ﺍﻟﻔﻌﻠﻴﺔ ﺃﻱ :ﻣﻨﺪﺭﺟﺔ ﲢﺘﻬﺎ ،ﻓﻼ ﺗﻜﻮﻥ ﻗﺴﻴﻤﺔ ﻟﻠﺠﻤﻠﺔ ﺍﻟﻔﻌﻠﻴﺔ ،ﻗﻠﻨﺎ :ﻋﺪ ﺍﳌﺺ ﺍﳉﻤﻠﺔﹶ ﺍﻟﺸﺮﻃﻴﺔ ﻭﺍﻟﻈﺮﻓﻴﺔ ﻋﻠﻰ ﺣﺪﺓ ﺑﺎﻟﻨﻈﺮ ﺇﻟﹶﻰ ﺃﻥﹼ ﺍﻟﺸﺮﻃﻴﺔ ﻣﺪﺧﻮﻟﺔ ﺣﺮﻑ ﺍﻟﺸﺮﻁ ﻭﻳﺘﻮﻗﹼﻒ ﻋﻠﻴﻬﺎ ﲨﻠﺔ ﺃﺧﺮﻯ ،ﻓﺼﺎﺭﺕ ﻛﺄﺎ ﻏﲑ ﺍﻟﻔﻌﻠﻴﺔ ﺍﻟﹼﺘِﻲ ﻻ ﺗﻜﻮﻥ ﻣﺪﺧﻮﻟﺔ ﺣﺮﻑ ﺍﻟﺸﺮﻁ ﻭﻻ ﻳﺘﻮﻗﹼﻒ ﻋﻠﻴﻬﺎ ﲨﻠﺔ ﺃﺧﺮﻯ ،ﻭﻛﺬﺍ ﺑﺎﻟﻨﻈﺮ ﺇﻟﹶﻰ ﺃﻥﹼ ﺍﳉﻤﻠﺔ ﺍﻟﻈﺮﻓﻴﺔ ﻧﺸﺄﺕ ﻣﻦ ﺗﻌﻠﹼﻖ ﺍﻟﻈﺮﻑ ﻓﺼﺎﺭﺕ ﻛﺄﺎ ﻏﲑ ﺍﻟﻔﻌﻠﻴﺔ ﺍﻟﹼﺘِﻲ ﻻ ﺗﻜﻮﻥ ﻧﺸﺄﺎ ﻣﻦ ﺗﻌﻠﹼﻖ ﺍﻟﻈﺮﻑ ،ﻓﺒﻬﺬﺍ ﺍﻻﻋﺘﺒﺎﺭ ﻳﻜﻮﻥ ﻛﻞﹼ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﳉﻤﻞ ﺍﻷﺭﺑﻌﺔ ﻣﺘﺒﺎﻳﻨﺎﹰ ﻭﻗﺴﻤﺎﹰ ﻋﻠﻰ ﺣﺪﺓ" ،ﻩ".
) (٢ﻗﻮﻟﻪ] :ﻭﺍﻟﻈﺮﻑ[ ﺳﻮﺍﺀ ﻛﺎﻥ ﻇﺮﻑ ﺯﻣﺎﻥ ﺃﻭ ﻣﻜﺎﻥ ﺃﻭ ﻣﺎ ﳚﺮﻱ ﳎﺮﺍﻩ ،ﻣﺘﻌﻠﹼﻖ ﲜﻤﻠﺔ ﺃﻱ :ﺑﻔﻌﻞ ﻣﺬﻛﻮﺭ
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kﺯﻳﺪ ﺍﺳﺘﻘﺮ ﰲ ﺍﻟﺪﺍﺭ¼ ،ﻭﻻ ﺑﺪ ﰲ ﺍﳉﻤﻠﺔ ﻣﻦ ﺿﻤﲑ ﻳﻌﻮﺩ ﺇﱃ ﺍﳌﺒﺘﺪﺃl ½ )(١
ﻛـ½ﺍﳍﺎﺀ¼ ﰲ ﻣﺎ ﻣﺮ ،ﻭﳚﻮﺯ ﺣﺬﻓﻪ ﻋﻨﺪ ﻭﺟﻮﺩ ﻗﺮﻳﻨﺔ ﳓﻮ½ :ﺍﻟﺴﻤﻦ ﻣﻨﻮﺍﻥ )(٢
ﺑﺪﺭﻫﻢ¼ ﻭ½ﺍﻟﱪ ﺍﻟﻜﺮ ﺑﺴﺘﲔ ﺩﺭﳘﺎﹰ¼............................،
ﺃﻭ ﻣﻘﺪﺭ ،ﻭﺍﻟﻈﺮﻑ ﺍﳌﺘﻌﻠﹼﻖ ﺑﺎﳌﺬﻛﻮﺭ ﻳﺴﻤﻰ ½ﻇﺮﻓﺎﹰ ﻟﻐﻮﺍﹰ¼؛ ﻷﻧﻪ ﻟﹶﻤﺎ ﺗﻌﻠﹼﻖ ﺍﻟﻈﺮﻑ ﺑﺎﻟﻌﺎﻣﻞ ﺍﳌﺬﻛﻮﺭ ﻛﺎﻥ ﺍﻟﻌﻤﻞ ﻟﻠﻌﺎﻣﻞ ﻻ ﻟﻪ ﻓﻬﻮ ﻳﻠﻐﻰ ﻋﻦ ﺍﻟﻌﻤﻞ ،ﻭﺍﻟﻈﺮﻑ ﺍﳌﺘﻌﻠﹼﻖ ﺑﺎﳌﻘﺪﺭ ﻳﺴﻤﻰ ½ﻇﺮﻓﺎﹰ ﻣﺴﺘﻘﺮﺍ¼ ﺑﻔﺘﺢ ﺍﻟﻘﺎﻑ؛ ﻷﻥﹼ ﺍﻟﻌﺎﻣﻞ ﻟﹶﻤﺎ ﺣﺬﻑ ﺍﻧﺘﻘﻞ ﺿﻤﲑﻩ ﺇﻟﹶﻰ ﺍﻟﻈﺮﻑ ﻓﻴﺴﻤﻰ ½ﻣﺴﺘﻘﺮﺍ¼ ﻻﺳﺘﻘﺮﺍﺭ ﺍﻟﻀﻤﲑ ﻓﻴﻪ" ،ﻱ".
) (١ﻗﻮﻟﻪ] :ﻻ ﺑﺪ ﰲ ﺍﳉﻤﻠﺔ ﻣﻦ ﺿﻤﲑ[ ﺃﻱ :ﻣﻦ ﻋﺎﺋﺪ ﻳﻌﻮﺩ ﻣﻦ ﺍﳉﻤﻠﺔ ﺇﻟﹶﻰ ﺍﳌﺒﺘﺪﺃ؛ ﻷﻥﹼ ﺍﳉﻤﻠﺔ ﻣﻦ ﺣﻴﺚ ﺇﻧﻬﺎ ﻫﻲ ﻣﺴﺘﻘﻠﹼﺔ ﺑﻨﻔﺴﻬﺎ ﻻ ﲢﺘﺎﺝ ﺇﻟﹶﻰ ﺷﺊ ﺁﺧﺮ ﻟﻜﻨﻬﺎ ﺇﺫﺍ ﺗﻌﻠﹼﻘﺖ ﺑﺸﺊ ﺁﺧﺮ ﻣﻦ ﺍﳌﺒﺘﺪﺃ ﺃﻭ ﺫﻱ ﺍﳊﺎﻝ ﻓﺘﺤﺘﺎﺝ ﺇﻟﹶﻰ ﻋﺎﺋﺪ ﺃﻱ :ﺭﺍﺑﻂ ﻳﺮﺑﻄﻬﺎ ،ﻭﺍﻟﺮﺍﺑﻂ ﺇﻣﺎ ﺿﻤﲑ ﳓﻮ½ :ﺯﻳﺪ ﺃﺑﻮﻩ ﻗﺎﺋﻢ¼ ،ﺃﻭ ﻻﻡ ﳓﻮ½ :ﻧﻌﻢ ﺍﻟﺮﺟﻞ ﺯﻳﺪ¼ ﻓﺈﻥﹼ ﺍﻟﻼﻡ ﻓﻴﻪ ﺇﻣﺎ ﻻﺳﺘﻐﺮﺍﻕ ﺍﳉﻨﺲ ﻛﻤﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟﺒﻌﺾ ﻭﺍﳉﻨﺲ ﻣﺸﺘﻤﻞ ﻋﻠﻰ ﺍﳌﺨﺼﻮﺹ ﻭﻏﲑﻩ ،ﺃﻭ ﻟﻠﺘﻌﺮﻳﻒ ﺍﻟﻌﻬﺪﻱ ﻛﻤﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻵﺧﺮ ﻭﺍﳌﻌﻬﻮﺩ ﻫﻮ ﺍﳌﺨﺼﻮﺹ ﻓﻼ ﺣﺎﺟﺔ ﺇﻟﹶﻰ ﺍﻟﻀﻤﲑ ،ﺃﻭ ﻭﺿﻊ ﺍﳌﻈﻬﺮ ﻣﻮﺿﻊ ﺍﳌﻀﻤﺮﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﺍﻟﹾﺤﺎﻗﱠﺔﹸ ﻣﺎ ﺍﻟﹾﺤﺎﻗﱠﺔﹸ﴾]ﺍﳊﺎﻗﺔ [٢ /١:ﺃﺻﻠﻪ½ :ﺍﻟﹾﺤﺎﻗﹼﺔ ﻣﺎ ﻫﻲ¼ ﻭﺇﻧﻤﺎ ﻭﺿﻊ ﺍﳌﻈﻬﺮ ﻣﻮﺿﻊ ﺍﳌﻀﻤﺮ ﻟﺘﻌﻈﻴﻤﻪ؛ ﻷﻥﹼ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﻌﻈﻢ ،ﺛﹸﻢ ﻛﻠﻤﺔ ½ﻣﺎ¼ ﺍﺳﺘﻔﻬﺎﻣﻴﺔ ﻣﺒﺘﺪﺃ ﻭ½ﻫﻲ¼ ﺧﱪﻩ ﻭﺍﳉﻤﻠﺔ ﺧﱪ ﺍﳌﺒﺘﺪﺃ ﺍﻷﻭﻝ ﻭﻫﻮ ½ﺍﻟﹾﺤﺎﻗﹼﺔ¼ ،ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﺍﻟﹾﻘﹶﺎﺭِﻋﺔﹸ ﻣﺎ ﺍﻟﹾﻘﹶﺎﺭِﻋﺔﹸ﴾]ﺍﻟﻘﺎﺭﻋﺔ ،[٢/١ :ﺃﻭ ﻛﻮﻥ ﺍﳋﱪ ﺗﻔﺴﲑﺍﹰ ﻟﻠﻤﺒﺘﺪﺃ ﺃﻱ :ﻛﻮﻥ ﺍﳋﱪ ﻋﲔ ﺍﳌﺒﺘﺪﺃ ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﻗﹸﻞﹾ ﻫﻮ ﺍﻟﻠﱠﻪ ﺃﹶﺣﺪ] ﴾ﺍﻹﺧﻼﺹ [١ :ﻭ½ﻫﺬﺍ ﺯﻳﺪ ﻗﺎﺋﻢ¼ ،ﺃﻭ ﻋﻤﻮﻡ ﺍﻟﻠﻔﻆ ﳓﻮ :ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﺇِﻥﱠ ﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤِﻠﹸﻮﺍ ﺍﻟﺼﺎﻟِﺤﺎﺕِ ﺇِﻧﺎ ﻟﹶﺎ ﻧﻀِﻴﻊ ﺃﹶﺟﺮ ﻣﻦ ﺃﹶﺣﺴﻦ ﻋﻤﻼﹰ﴾]ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ [٣٠:ﻓﺈﻥﹼ ﺍﳉﻤﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺧﱪ ½ﺇِﻥﱠ¼ ﻭﻻ ﺿﻤﲑ ﻫﻬﻨﺎ ﺇﻻﹼ ﺃﻥ ﻋﻤﻮﻡ ½ﻣﻦ ﺍﹶﺣﺴﻦ ﻋﻤﻼﹰ¼ ﻗﺎﻡ ﻣﻘﺎﻣﻪ؛ ﻷﻥﹼ ½ﻣﻦ ﺍﹶﺣﺴﻦ ﻋﻤﻼﹰ¼ ﻭ½ﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤِﻠﹸﻮﺍ ﺍﻟﺼﺎﻟِﺤﺎﺕِ¼ ﻳﻨﺘﻈﻤﻬﻤﺎ ﻣﻌﲎ ﻭﺍﺣﺪ ﻓﺒﻬﺬﺍ ﺍﻟﻌﻤﻮﻡ ﻳﺮﺑﻂ ﺍﳉﻤﻠﺔ ﺑﺎﺳﻢ ½ﺇﻥﹼ¼ ﺍﻟﺴﺎﺑﻘﺔ ،ﻭﻟﻮ ﻗﺎﻝ ﺍﳌﺺ½ :ﻣﻦ ﻋﺎﺋﺪ¼ ﺑﺪﻝ ﻗﻮﻟﻪ½ :ﻣﻦ ﺿﻤﲑ¼ ﻟﻜﺎﻥ ﺃﻭﱃ ﻭﻛﺎﻥ ﺷﺎﻣﻼﹰ ﻟِﻤﺎ ﺫﻛﺮﻧﺎ ﻣﻦ ﺍﻟﺮﻭﺍﺑﻂ؛ ﻷﻥﹼ ﺍﻟﻌﺎﺋﺪ ﺃﻋﻢ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺿﻤﲑﺍﹰ ﺃﻭ ﻏﲑﻩ ﺇﻻﹼ ﺃﻥ ﻳﻘﺎﻝ :ﺇﻧﻪ ﺻﺮﺡ ﺑﺎﻟﻀﻤﲑ ﻟﻜﺜﺮﺓ ﻭﻗﻮﻋﻪ ﺑﺎﻟﻨﻈﺮ ﺇﻟﹶﻰ ﻭﻗﻮﻉ ﻏﲑﻩ ﻣﻦ ﺍﻟﺮﻭﺍﺑﻂ" ،ﻱ". ) (٢ﻗﻮﻟﻪ] :ﳚﻮﺯ ﺣﺬﻓﻪ[ ﺃﻱ :ﳚﻮﺯ ﺣﺬﻑ ﺍﻟﻀﻤﲑ ﺍﻟﻌﺎﺋﺪ ﻣﻦ ﺍﳉﻤﻠﺔ ﺇﹶﱃ ﺍﳌﺒﺘﺪﺃ ﻋﻨﺪ ﻭﺟﻮﺩ ﺍﻟﻘﺮﻳﻨﺔ ﺍﻟﺪﺍﻟﹼﺔ ﻋﻠﻰ ﺣﺬﻓﻪ ،ﻭﺍﻟﻘﺮﻳﻨﺔ ﻓِﻲ ﺍﻟﻠﻐﺔ :ﺍﻟﻌﻼﻣﺔ ،ﻭﻓِﻲ ﺍﻻﺻﻄﻼﺡ :ﻫﻲ ﺃﻣﺮ ﺩﺍﻝﹼ ﻋﻠﻰ ﺗﻌﻴﲔ ﺷﺊ ﻻ ﺑﺎﻟﻮﺿﻊ ،ﳓﻮ½ :ﺍﻟﺴﻤﻦ ﻣﻨﻮﺍﻥ ﺑﺪﺭﻫﻢ¼ ﺗﻘﺪﻳﺮﻩ½ :ﺍﻟﺴﻤﻦ ﻣﻨﻮﺍﻥ ﻣﻨﻪ ﺑﺪﺭﻫﻢ¼ ﻭﺇﻧﻤﺎ ﺣﺬﻑ ½ﻣﻨﻪ¼ ﻟﻮﺟﻮﺩ ﺍﻟﻘﺮﻳﻨﺔ ﻋﻠﻰ ﺣﺬﻓﻪ ﻭﻫﻲ ﺻﻮﺭﺓ ﺍﻟﺒﺎﺋﻊ؛ ﻷﻧﻪ ﻟﹶﻤﺎ ﺫﻛﺮ ﺍﻟﺴﻤﻦ ﺛﹸﻢ ﺟﺮﻯ ﺑﺬﻛﺮ ½ﻣﻨﻮﺍﻥ ﺑﺪﺭﻫﻢ¼ ﻋﻠﻢ ﺃﻤﺎ ﻣﻦ ﺍﻟﺴﻤﻦ ﻻ ﻣﻦ ﺍﻟﻠﱭ ﺃﻭ
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kﻭﻗﺪ ﻳﺘﻘﺪﻡ ﺍﳋﱪ ﻋﻠﻰ ﺍﳌﺒﺘﺪﺃ ﳓﻮ½ :ﰲ ﺍﻟﺪﺍﺭ ﺯﻳﺪ¼ ،ﻭﳚﻮﺯ ﻟﻠﻤﺒﺘﺪﺃl ) (٢
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ﺍﻟﻮﺍﺣﺪ ﺃﺧﺒﺎﺭ ﻛﺜﲑﺓ ﳓﻮ½ :ﺯﻳﺪ ﻋﺎﱂ ﻓﺎﺿﻞ ﻋﺎﻗﻞ¼.................. ،
ﺍﻟﺪﻫﻦ ،ﻓﻘﻮﻟﻪ½ :ﺍﻟﺴﻤﻦ¼ ﻣﺒﺘﺪﺃ ﻭ½ﻣﻨﻮﺍﻥ¼ ﻣﺒﺘﺪﺍﺀ ﺛﺎﻥ ﻭ½ﺑﺪﺭﻫﻢ¼ ﺧﱪ ﺍﳌﺒﺘﺪﺃ ﺍﻟﺜﺎﻧِﻲ ﻭﺍﳉﻤﻠﺔ ﺧﱪ ﺍﳌﺒﺘﺪﺃ ﺍﻷﻭﻝ ﻭ½ﻣﻨﻪ¼ ﺍﻟﹾﻤﺤﺬﻭﻑ ﺻﻔﺔ ½ﺍﳌﻨﻮﺍﻥ¼ ﻓﻠﺬﺍ ﺻﺢ ﻛﻮﻧﻪ ﻣﺒﺘﺪﺃ ،ﻭﻛﺬﺍ ½ﺍﻟﺒﺮ ﺍﻟﻜﹸﺮ ﺑﺴﺘﲔ ﺩﺭﳘﺎﹰ¼ ﺗﻘﺪﻳﺮﻩ½ :ﺍﻟﺒﺮ ﺍﻟﻜﹸﺮ ﻣﻨﻪ ﺑﺴﺘﲔ ﺩﺭﳘﺎﹰ¼ ﻭﺇﻧﻤﺎ ﺣﺬﻑ ½ﻣﻨﻪ¼ ﻟﻮﺟﻮﺩ ﺍﻟﻘﺮﻳﻨﺔ ﻭﻫﻮ ﺻﻮﺭﺓ ﺍﻟﺒﺎﺋﻊ؛ ﻷﻧﻪ ﻟﹶﻤﺎ ﺫﻛﺮ ﺍﻟﺒﺮ ﺛﹸﻢ ﺟﺮﻯ ﺑﺬﻛﺮ ﺍﻟﻜﹸﺮ ﺑﻌﺪﻩ ﻋﻠﻢ ﺃﻧﻪ ﻣﻦ ﺍﻟﺒﺮ ﻻ ﻣﻦ ﺍﻟﺸﻌﲑ ﺃﻭ ﺍﻟﺘﻤﺮ ،ﻓﻘﻮﻟﻪ½ :ﺍﻟﺒﺮ ¼ﻣﺒﺘﺪﺃ ﻭ½ﺍﻟﻜﹸﺮ ¼ﻣﺒﺘﺪﺃ ﺛﺎﻥ ﻭ½ﺑﺴﺘﲔ¼ ﺧﱪ ﺍﳌﺒﺘﺪﺃ ﺍﻟﺜﺎﻧِﻲ ﻭﺍﳉﻤﻠﺔ ﺧﱪ ﺍﳌﺒﺘﺪﺃ ﺍﻷﻭﻝ ﻭ½ﻣﻨﻪ¼ ﺍﻟﹾﻤﺤﺬﻭﻑ ﺻﻔﺔ ½ﺍﻟﻜﹸﺮ ¼ﻭﺍﻟﻼﻡ ﻓﻴﻪ ﺯﺍﺋﺪﺓ ،ﺛﹸﻢ ﺍﻟﻜﹸﺮ ﺇﺛﻨﺎ ﻋﺸﺮ ﻭﺳﻘﺎﹰ ﻭﺍﻟﻮﺳﻖ ﺳﺘﻮﻥ ﺻﺎﻋﺎﹰ ﻭﺍﻟﺼﺎﻉ ﺃﺭﺑﻌﺔ ﺃﻣﺪﺍﺩ ،ﻭﺍﳌﺪ ﺍﻟﹾﻤﻦ ،ﻭﻗﻮﻟﻪ½ :ﻣﻨﻮﺍﻥ¼ ﺗﺜﻨﻴﺔ ½ﻣﻨﺎﹰ¼ ﻋﻠﻰ ﻭﺯﻥ ½ﻋﺼﺎ¼ ﻭﻫﻮ ﺍﻷﻓﺼﺢ ،ﻭﻗﺪ ﻳﻘﺎﻝ ﺍﻟﹾﻤﻦ ﺑﺎﻟﺘﺸﺪﻳﺪ ،ﻭﺍﻟﹾﻤﻦ ﺭﻃﻼﻥ ﻭﺍﻟﺮﻃﻞ ﻣﺎﺋﺔ ﻭﺛﻠﺜﻮﻥ ﺩﺭﳘﺎﹰ" ،ﻱ". ) (١ﻗﻮﻟﻪ] :ﻗﺪ ﻳﺘﻘﺪﻡ ...ﺇﱁ[ ﻓِﻲ ﺇﺩﺧﺎﻝ ﻗﺪ ﺇﺷﺎﺭﺓ ﺇﻟﹶﻰ ﻗﻠﹼﺔ ﺗﻘﺪﱘ ﺍﳋﱪ ﻋﻠﻰ ﺍﳌﺒﺘﺪﺃ؛ ﻭﺫﻟﻚ ﻷﻥﹼ ﺍﻷﺻﻞ ﻓِﻲ ﺍﳋﱪ ﺍﻟﺘﺄﺧﲑ ﻟﻜﻮﻧﻪ ﺻﻔﺔ ﻓِﻲ ﺍﳌﻌﲎ ،ﻭﺍﻟﺼﻔﺔ ﻟﻔﻈﺎﹰ ﻭﻣﻌﲎ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﺆﺧﺮﺍﹰ ﻛﻤﺎ ﺃﻥﹼ ﺍﻷﺻﻞ ﻓِﻲ ﺍﳌﺒﺘﺪﺃ ﺍﻟﺘﻘﺪﱘ ﻟﻜﻮﻧﻪ ﻣﻮﺻﻮﻓﺎﹰ ﻭﺍﳌﻮﺻﻮﻑ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﻘﺪﻣﺎﹰ ،ﺛﹸﻢ ﺗﻘﺪﱘ ﺍﳋﱪ ﻋﻠﻰ ﺍﳌﺒﺘﺪﺃ ﻋﻠﻰ ﻧﻮﻋﲔ :ﻭﺍﺟﺐ ﻭﺟﺎﺋﺰ ،ﻓﺈﻥ ﻛﺎﻥ ﺍﳌﺒﺘﺪﺃ ﻧﻜﺮﺓ ﳚﺐ ﺗﻘﺪﱘ ﺍﳋﱪ ﻋﻠﻴﻪ ﳓﻮ½ :ﻓِﻲ ﺍﻟﺪﺍﺭ ﺭﺟﻞ¼ ﻓﺈﻧﻪ ﺇﻥ ﻟﹶﻢ ﻳﻘﺪﻡ ﻫﻬﻨﺎ ﻳﺒﻘﻰ ﺍﳌﺒﺘﺪﺃ ﺑﻼ ﲣﺼﻴﺺ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﻌﺮﻓﺔ ﻓﺠﺎﺋﺰ ﳓﻮ½ :ﺭﺟﻞ ﺯﻳﺪ¼ ،ﺛﹸﻢ ﺗﻘﺪﱘ ﺍﻟﻈﺮﻑ ﻋﻠﻰ ﺍﳌﺒﺘﺪﺃ ﻋﻠﻰ ﻧﻮﻋﲔ :ﻓﺈﻥ ﻛﺎﻥ ﺍﳌﺒﺘﺪﺃ ﻧﻜﺮﺓ ﻓﻮﺍﺟﺐ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﻌﺮﻓﺔ ﻓﺠﺎﺋﺰ" ،ﻩ". ) (٢ﻗﻮﻟﻪ] :ﳚﻮﺯ ﻟﻠﻤﺒﺘﺪﺃ ...ﺇﱁ[ ﺃﻱ :ﻻ ﳝﺘﻨﻊ ﻟﻠﻤﺒﺘﺪﺃ ﺍﻟﻮﺍﺣﺪ ﺃﺧﺒﺎﺭ ﻛﺜﲑﺓ ﳉﻮﺍﺯ ﺍﻟﺼﻔﺎﺕ ﺍﳌﺘﻌﺪﺩﺓ ﻟﺬﺍﺕ ﻭﺍﺣﺪﺓ ،ﻭﻷﻥﹼ ﺍﳋﱪ ﺣﻜﻢ ﻭﳚﻮﺯ ﺃﻥ ﳛﻜﻢ ﺑﺄﺣﻜﺎﻡ ﻛﺜﲑﺓ ﻋﻠﻰ ﺷﺊ ﻭﺍﺣﺪ ﺑﺸﺮﻁ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺍﻟﺘﻨﺎﻗﺾ ﺑﻴﻨﻬﺎ ﻓﻼ ﻳﻘﺎﻝ½ :ﺯﻳﺪ ﻋﺎﻟِﻢ ﻭﺟﺎﻫﻞ¼ ،ﺛﹸﻢ ﺗﻌﺪﺩ ﺍﻷﺧﺒﺎﺭ ﻗﺪ ﻳﻜﻮﻥ ﻟﻔﻈﺎﹰ ﻭﻣﻌﲎ ﻭﻫﺬﺍ ﺍﻟﺘﻌﺪﺩ ﺟﺎﺋﺰ؛ ﻷﻧﻪ ﻳﺘﻢ ﺍﳌﻌﲎ ﺑﺪﻭﻧﻪ ﺃﻳﻀﺎﹰ ﳓﻮ½ :ﺯﻳﺪ ﻋﺎﻟِﻢ ﻭﻓﺎﺿﻞ ﻭﻋﺎﻗﻞ¼ ،ﻭﻓﻴﻪ ﺇﻳﺮﺍﺩ ﺍﻟﻌﺎﻃﻒ ﺃﻭﱃ ﻣﻊ ﺟﻮﺍﺯ ﺗﺮﻛﻪ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺍﻟﺘﻌﺪﺩ ﻓِﻲ ﺍﻟﻠﻔﻆ ﻭﺍﳌﻌﲎ ،ﻭﺇﻧﻤﺎ ﺍﳌﺺ ﺃﻭﺭﺩ ﺍﳌﺜﺎﻝ ﺑﻐﲑ ﺍﻟﻌﺎﻃﻒ ﻟﺪﻓﻊ ﺗﻮﻫﻢ ﻭﻫﻮ ﺃﻧﻪ ﻛﻤﺎ ﺃﻥﹼ ﺍﻟﺘﻌﺪﺩ ﻓِﻲ ﺟﺎﻧﺐ ﺍﳌﺒﺘﺪﺃ ﻻ ﳚﻮﺯ ﺑﻐﲑ ﺍﻟﻌﺎﻃﻒ ﻛﺬﺍ ﻓِﻲ ﺟﺎﻧﺐ ﺍﳋﱪ ﺃﻳﻀﺎﹰ ﻓﺪﻓﻊ ﺑﺈﻳﺮﺍﺩ ﺍﳌﺜﺎﻝ ﺑﻐﲑ ﺍﻟﻌﺎﻃﻒ ﺗﻨﺒﻴﻬﺎﹰ ﻋﻠﻰ ﺍﳉﻮﺍﺯ ،ﻭﻗﺪ ﻳﻜﻮﻥ ﻟﻔﻈﺎﹰ ﻻ ﻣﻌﲎ ﻭﻫﺬﺍ ﺍﻟﺘﻌﺪﺩ ﻭﺍﺟﺐ؛ ﻷﻧﻪ ﻻ ﻳﺘﻢ ﺍﳌﻌﲎ ﺑﺪﻭﻧﻪ ﳓﻮ½ :ﺍﳋﻞﹼ ﺣﻠﻮ ﺣﺎﻣﺾ¼ ﺃﻱ :ﻣﺰ ،ﻭﻓﻴﻪ ﺗﺮﻙ ﺍﻟﻌﺎﻃﻒ ﺃﻭﱃ ﻣﻊ ﺟﻮﺍﺯ ﺇﻳﺮﺍﺩﻩ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺍﺗﺤﺎﺩﳘﺎ ﻓِﻲ ﺍﳌﻌﲎ ،ﻓﺈﻥﹼ ﺍﳌﻘﺼﻮﺩ ﺑِﻬﻤﺎ ﺇﺛﺒﺎﺕ ﺍﻟﻜﻴﻔﻴﺔ ﺍﳌﺘﻮﺳﻄﺔ ﺑﲔ ﺍﳊﻼﻭﺓ ﻭﺍﳊﻤﻮﺿﺔ ﻭﻫﻮ ﺍﳌﺰ ،ﻓﺎﻟﺘﻘﺪﻳﺮ½ :ﺍﳋﻞﹼ ﻣﺰ ،¼ﻭﻛﺬﺍ ½ﺍﻟﺸﺎﺓ ﺳﻮﺩﺍﺀ ﺑﻴﻀﺎﺀ¼ ﺃﻱ :ﺑﻠﻘﺎﺀ ،ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﻌﲎ ﻻ ﻟﻔﻈﺎﹰ ﳓﻮ½ :ﺍﳋﻞﹼ ﻣﺰ ¼ﺃﻱ :ﺣﻠﻮ ﺣﺎﻣﺾ ،ﻭ½ﺍﻟﺸﺎﺓ ﺑﻠﻘﺎﺀ¼
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kﻭﺍﻋﻠﻢ ﺃﻥﹼ ﳍﻢ ﻗﺴﻤﺎﹰ ﺁﺧﺮ ﻣﻦ ﺍﳌﺒﺘﺪﺃ ﻟﻴﺲ ﻣﺴﻨﺪﺍﹰ ﺇﻟﻴﻪ ،ﻭﻫﻮ ﺻﻔﺔl )(١
ﻭﻗﻌﺖ ﺑﻌﺪ ﺣﺮﻑ ﺍﻟﻨﻔﻲ ﳓﻮ½ :ﻣﺎ ﻗﺎﺋﻢ ﺯﻳﺪ¼ ﺃﻭ ﺑﻌﺪ ﺣﺮﻑ ﺍﻻﺳﺘﻔﻬﺎﻡ )(٢
ﳓﻮ½ :ﺃﻗﺎﺋﻢ ﺯﻳﺪ؟¼ ﺑﺸﺮﻁ ﺃﻥ ﺗﺮﻓﻊ ﺗﻠﻚ ﺍﻟﺼﻔﺔ ﺍﲰﺎﹰ ﻇﺎﻫﺮﺍﹰ ﳓﻮ½ :ﻣﺎ )(٣
ﻗﺎﺋﻢ ﺍﻟﺰﻳﺪﺍﻥ¼ ﻭ½ﺃﻗﺎﺋﻢ ﺍﻟﺰﻳﺪﺍﻥ؟¼ ،ﲞﻼﻑ ½ﻣﺎﻗﺎﺋﻤﺎﻥ ﺍﻟﺰﻳﺪﺍﻥ¼: .
ﺧﱪ ½ﺇﻥﹼ¼ ﻭﺃﺧﻮﺍﺎ ﻭﻫﻲ ½ﺃﻥﹼ¼ ﻭ½ﻛﺄﻥﹼ¼ ﻭ½ﻟﻜﻦ ¼ﻭ½ﻟﻴﺖ¼ ﻭ½ﻟﻌﻞﹼ¼ ،ﻓﻬﺬﻩ )(٤
ﺃﻱ :ﺳﻮﺩﺍﺀ ﺑﻴﻀﺎﺀ" ،ﻩ" ﻭﻏﲑﻩ. ) (١ﻗﻮﻟﻪ] :ﻭﻫﻮ ﺻﻔﺔ ...ﺇﱁ[ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻣﺸﻘﹼﺔ ﺃﻭ ﺟﺎﺭﻳﺔ ﳎﺮﺍﻫﺎ ﻛـ½ﻗﺮﺷﻲ¼؛ ﻷﻧﻪ ﻣﻌﻨﺎﻩ ﺭﺟﻞ ﻣﻨﺴﻮﺏ ﺇﻟﹶﻰ ﺍﻟﻘﺮﻳﺶ ،ﻭﺇﻧﻤﺎ ﺷﺮﻁ ﻭﻗﻮﻋﻬﺎ ﺑﻌﺪ ﺣﺮﻑ ﺍﻟﻨﻔﻲ ﺃﻭ ﺍﻻﺳﺘﻔﻬﺎﻡ؛ ﻷﻥﹼ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻣﻦ ﺍﳌﺒﺘﺪﺃ ﻋﺎﻣﻞ ﻓﻴﻤﺎ ﺑﻌﺪﻩ ﻭﻻ ﻳﺼﺢ ﻋﻤﻞ ﺍﻟﺼﻔﺔ ﺑﺪﻭﻥ ﺍﻻﻋﺘﻤﺎﺩ ،ﻭﺇﻧﻤﺎ ﺍﻋﺘﻤﺪ ﻋﻠﻴﻬﻤﺎ ﺩﻭﻥ ﻏﲑﳘﺎ؛ ﻷﻧﻪ ﻟﻮ ﺍﻋﺘﻤﺪ ﻋﻠﻰ ﺍﳌﺒﺘﺪﺃ ﺗﻜﻮﻥ ﺗﻠﻚ ﺍﻟﺼﻔﺔ ﺧﱪﺍﹰ ﻟﻪ ﻻ ﻣﺒﺘﺪﺃ ،ﻭﻟﻮ ﺍﻋﺘﻤﺪ ﻋﻠﻰ ﺫﻱ ﺍﳊﺎﻝ ﺗﻜﻮﻥ ﺣﺎﻻﹰ ،ﻭﻟﻮ ﺍﻋﺘﻤﺪ ﻋﻠﻰ ﺍﳌﻮﺻﻮﻑ ﺗﻜﻮﻥ ﺻﻔﺔ، ﻭﻟﻮ ﺍﻋﺘﻤﺪ ﻋﻠﻰ ﺍﳌﻮﺻﻮﻝ ﺗﻜﻮﻥ ﺻﻠﺔ ،ﻓﺘﻌﻴﻦ ﺍﻟﻨﻔﻲ ﻭﺍﻻﺳﺘﻔﻬﺎﻡ ﺧﻼﻓﺎﹰ ﻟﺴﻴﺒﻮﻳﻪ ﻭﺍﻷﺧﻔﺶ؛ ﻷﻧﻪ ﳚﻮﺯ ﻋﻨﺪﻫﻤﺎ ﺍﺑﺘﺪﺍﺋﻴﺔ ﺍﻟﺼﻔﺔ ﺑﻼ ﻧﻔﻲ ﻭﺍﺳﺘﻔﻬﺎﻡ ﻟﻜﻦ ﻋﻨﺪ ﺳﻴﺒﻮﻳﻪ ﻣﻊ ﺍﻟﻘﺒﺢ ﻭﻋﻨﺪ ﺍﻷﺧﻔﺶ ﺑﻼ ﻗﺒﺢ" ،ﻩ". ) (٢ﻗﻮﻟﻪ] :ﻣﺎ ﻗﺎﺋﻢ ﺯﻳﺪ[ ﻣﺜﺎﻝ ﻟﻠﺼﻔﺔ ﺍﻟﹼﺘِﻲ ﻭﻗﻌﺖ ﺑﻌﺪ ﺣﺮﻑ ﺍﻟﻨﻔﻲ ،ﻓـ½ﻗﺎﺋﻢ¼ ﻣﺒﺘﺪﺃ ﻭﻟﻴﺲ ﺑِﻤﺴﻨﺪ ﺇﻟﻴﻪ ،ﻭ½ﺯﻳﺪ¼ ﻓﺎﻋﻠﻪ ﺍﻟﺴﺎﺩ ﻣﺴﺪ ﺍﳋﱪ ﻓِﻲ ﺇﲤﺎﻡ ﺍﳉﻤﻠﺔ ،ﻭﻗﻮﻟﻪ½ :ﺃﻗﺎﺋﻢ ﺯﻳﺪ¼ ﻣﺜﺎﻝ ﻟﻠﺼﻔﺔ ﺍﻟﹼﺘِﻲ ﻭﻗﻌﺖ ﺑﻌﺪ ﺣﺮﻑ ﺍﻻﺳﺘﻔﻬﺎﻡ ،ﻓـ½ﻗﺎﺋﻢ¼ ﻣﺒﺘﺪﺃ ﻭﻟﻴﺲ ﺑِﻤﺴﻨﺪ ﺇﻟﻴﻪ ،ﻭ½ﺯﻳﺪ¼ ﻓﺎﻋﻠﻪ ﺍﻟﺴﺎﺩ ﻣﺴﺪ ﺍﳋﱪ ﻓِﻲ ﺇﲤﺎﻡ ﺍﳉﻤﻠﺔ" ،ﻱ".
) (٣ﻗﻮﻟﻪ] :ﺑﺸﺮﻁ ...ﺇﱁ[ ﺃﻱ :ﺷﺮﻁﹸ ﻛﻮﻥِ ﺻﻔﺔٍ ﻭﻗﻌﺖ ﺑﻌﺪ ﺍﻟﻨﻔﻲ ﻭﺍﻻﺳﺘﻔﻬﺎﻡ ﻣﺒﺘﺪﺃﹰ ﺃﻥ ﺗﺮﻓﻊ ﺗﻠﻚ ﺍﻟﺼﻔﺔ ﺍﲰﹰﺎ ﻇﺎﻫﺮﺍﹰ ،ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﻈﺎﻫﺮ ﻣﺎ ﻻ ﻳﻜﻮﻥ ﻣﺴﺘﺘﺮﺍﹰ ﻓﻴﺸﺘﻤﻞ ﺍﻟﻈﺎﻫﺮ ﺍﳌﻀﻤﺮ ﳓﻮ :ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﻗﹶﺎﻝﹶ ﺃﹶﺭﺍﻏِﺐ ﺃﹶﻧﺖ ﻋﻦ ﺁﻟِﻬﺘِﻲ ﻳﺎ ﺇِﺑﺮﺍﻫِﻴﻢ]﴾ﻣﺮﱘ ،[٤٦ :ﻭﻻ ﻳﺪﺧﻞ ﳓﻮ½ :ﺃﻗﺎﺋﻤﺎﻥ ﺍﻟﺰﻳﺪﺍﻥ¼؛ ﻷﻥﹼ ﺍﻟﺼﻔﺔ ﺭﻓﻌﺖ ﻣﻀﻤﺮﺍﹰ ﻣﺴﺘﺘﺮﺍﹰ، ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﺍﻟﺼﻔﺔ ﺍﻟﻮﺍﻗﻌﺔ ﺑﻌﺪ ﺍﻟﻨﻔﻲ ﻭﺍﻻﺳﺘﻔﻬﺎﻡ ﺇﻥ ﻃﺎﺑﻘﺖ ﻇﺎﻫﺮﺍﹰ ﻓِﻲ ﺍﻹﻓﺮﺍﺩ ﳓﻮ½ :ﺃﻗﺎﺋﻢ ﺯﻳﺪ¼ ﺟﺎﺯ ﻓﻴﻪ ﺍﻷﻣﺮﺍﻥ :ﺍﺑﺘﺪﺍﺋﻴﺘﻬﻤﺎ ﻭﺧﱪﻳﺘﻬﻤﺎ ﻟﺼﻼﺣﻴﺔ ﻛﻞﹼ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ،ﻭﺇﻥ ﻃﺎﺑﻘﺖ ﻓِﻲ ﺍﻟﺘﺜﻨﻴﺔ ﻭﺍﳉﻤﻊ ﳓﻮ½ :ﺃﻗﺎﺋﻤﺎﻥ ﺍﻟﺰﻳﺪﺍﻥ¼ ﻭ½ﺃﻗﺎﺋﻤﻮﻥ ﺍﻟﺰﻳﺪﻭﻥ¼ ﺗﻌﻴﻦ ﻛﻮﻥ ﺍﻟﺼﻔﺔ ﺧﱪﺍﹰ ﻭﻛﻮﻥ ﻣﺎ ﺑﻌﺪﻫﺎ ﻣﺒﺘﺪﺃ ،ﻭﺇﻥ ﻟﹶﻢ ﺗﻄﺎﺑﻖ ﻓِﻲ ﺍﻹﻓﺮﺍﺩ ﻭﺍﻟﺘﺜﻨﻴﺔ ﻭﺍﳉﻤﻊ ﳓﻮ½ :ﺃﻗﺎﺋﻢ ﺍﻟﺰﻳﺪﺍﻥ¼ ﻭ½ﺃﻗﺎﺋﻢ ﺍﻟﺰﻳﺪﻭﻥ¼ ﺗﻌﻴﻦ ﻛﻮﻥ ﺍﻟﺼﻔﺔ ﻣﺒﺘﺪﺃ" ،ﻩ". ) (٤ﻗﻮﻟﻪ] :ﺧﱪ ½ﺇﻥﹼ¼ ...ﺇﱁ[ ﺃﻱ :ﺧﱪ ½ﺇﻥﹼ¼ ﻭﺧﱪ ﺃﺷﺒﺎﻩ ½ﺇﻥﹼ¼ ﺃﻭ ﺃﻣﺜﺎﻟِﻬﺎ ،ﻭﺃﻣﺜﺎﻟﹸﻬﺎ ﲬﺴﺔ ﻭﻫﻲ :ﺃﻥﹼ ﻭﻛﺄ ﹼﻥ ﻭﻟﻜﻦ ﻭﻟﻴﺖ ﻭﻟﻌﻞﹼ ،ﻭﺗﺴﻤﻰ ½ﺍﳊﺮﻭﻑ ﺍﳌﺸﺒﻬﺔ ﺑﺎﻟﻔﻌﻞ¼؛ ﻷﺎ ﻣﺸﺎﺑِﻬﺔ ﻟﻠﻔﻌﻞ ﻟﻔﻈﺎﹰ ﻭﻣﻌﲎ ﺃﻣﺎ ﻟﻔﻈﺎﹰ ﻓﻔﻲ
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kﺍﳊﺮﻭﻑ ﺗﺪﺧﻞ ﻋﻠﻰ ﺍﳌﺒﺘﺪﺃ ﻭﺍﳋﱪ ﻓﺘﻨﺼﺐ ﺍﳌﺒﺘﺪﺃ ﻭﻳﺴﻤﻰ ½ﺍﺳﻢ ﺇﻥﹼ¼l )(١
ﻭﺗﺮﻓﻊ ﺍﳋﱪ ﻭﻳﺴﻤﻰ ½ﺧﱪ ﺇﻥﹼ¼ ،ﻓﺨﱪ ½ﺇﻥﹼ¼ ﻫﻮ ﺍﳌﺴﻨﺪ ﺑﻌﺪ ﺩﺧﻮﻟِﻬﺎ )(٢
ﳓﻮ½ :ﺇﻥﹼ ﺯﻳﺪﺍﹰ ﻗﺎﺋﻢ¼ ،ﻭﺣﻜﻤﻪ ﰲ ﻛﻮﻧﻪ ﻣﻔﺮﺩﺍﹰ ﺃﻭ ﲨﻠﺔ ﺃﻭ ﻣﻌﺮﻓﺔ ﺃﻭ )(٣
ﺍﻟﺜﻼﺛﻴﺔ ﻭﺍﻟﺮﺑﺎﻋﻴﺔ ﻭﺍﻹﺩﻏﺎﻡ ،ﻭﺃﻣﺎ ﻣﻌﲎ ﻓﻸﻥﹼ ﻣﻌﺎﻧﻴﻬﺎ ﻣﻌﺎﻧِﻲ ﺍﻷﻓﻌﺎﻝ ﻓﻤﻌﲎ ½ﺇﻥﹼ¼ ﻭ½ﺃﻥﹼ¼ ﲢﻘﻖ ،ﻭﻣﻌﲎ ½ﻛﺄﻥﹼ¼ ﺗﺸﺒﻪ ،ﻭﻣﻌﲎ ½ﻟﻜﻦ ¼ﺍﺳﺘﺪﺭﻙ ،ﻭﻣﻌﲎ ½ﻟﻴﺖ¼ ﲤﻨﻰ ،ﻭﻣﻌﲎ ½ﻟﻌﻞﹼ¼ ﺗﺮﺟﻰ" ،ﺳﻦ". ) (١ﻗﻮﻟﻪ] :ﻓﺘﻨﺼﺐ ﺍﳌﺒﺘﺪﺃ ...ﺇﱁ[ ﺍﻋﻠﻢ ﺃﻥﹼ ﻟﻠﻔﻌﻞ ﻋﻤﻠﲔ :ﺃﺻﻠﻲ ﻭﻓﺮﻋﻲ ،ﻓﺎﻟﻌﻤﻞ ﺍﻷﺻﻠﻲ ﺗﻘﺪﱘ ﺍﳌﺮﻓﻮﻉ ﻋﻠﻰ ﺍﳌﻨﺼﻮﺏ ،ﻭﺍﻟﻔﺮﻋﻲ ﺗﻘﺪﱘ ﺍﳌﻨﺼﻮﺏ ﻋﻠﻰ ﺍﳌﺮﻓﻮﻉ ،ﻓﺄﻋﻄﻲ ﻟِﻬﺬﻩ ﺍﳊﺮﻭﻑ ﺍﻟﻌﻤﻞ ﺍﻟﻔﺮﻋﻲ ﺣﻄﺎ ﳌﺮﺗﺒﺔ ﺍﻟﻔﺮﻉ ﻋﻦ ﻣﺮﺗﺒﺔ ﺍﻷﺻﻞ ،ﻭﳍﺬﺍ ﻛﺎﻥ ﺍﲰﻬﺎ ﻣﻨﺼﻮﺑﺎﹰ ﻭﺧﱪﻫﺎ ﻣﺮﻓﻮﻋﺎﹰ ،ﻭﻋﻨﺪ ﺍﻟﻜﻮﻓﻴﲔ ﺍﳊﺮﻭﻑ ﺍﳌﺸﺒﻬﺔ ﺑﺎﻟﻔﻌﻞ ﺗﻌﻤﻞ ﻓِﻲ ﺍﻻﺳﻢ ﺍﻟﻨﺼﺐ ﻓﻘﻂ ،ﻭﺍﳋﱪ ﻣﺮﻓﻮﻉ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻗﺒﻞ ﺩﺧﻮﻝ ﻫﺬﻩ ﺍﳊﺮﻭﻑ؛ ﻷﺎ ﻋﺎﻣﻠﺔ ﺿﻌﻴﻔﺔ ﻟﻜﻮﻧِﻬﺎ ﺣﺮﻭﻓﺎﹰ ﻓﻼ ﺗﺼﻠﺢ ﻟﻠﻌﻤﻞ ﻓِﻲ ﺍﳌﺘﻌﺪﺩ" ،ﻩ".
) (٢ﻗﻮﻟﻪ] :ﻓﺨﱪ ½ﺇﻥﹼ¼[ ﻭﻛﺬﺍ ﺧﱪ ﺃﺧﻮﺍﺗِﻬﺎ ﻫﻮ ﺍﳌﺴﻨﺪ ،ﻫﺬﺍ ﺟﻨﺲ ﺷﺎﻣﻞ ﳉﻤﻴﻊ ﺍﳌﺴﻨﺪﺍﺕ ﻛﺨﱪ ﺍﳌﺒﺘﺪﺃ ﻭﺧﱪ ½ﻛﺎﻥ¼ ﻭﻏﲑﻫﺎ ،ﻭﻗﻮﻟﻪ½ :ﺑﻌﺪ ﺩﺧﻮﻟِﻬﺎ¼ ﻓﺼﻞ ﺧﺮﺝ ﺑﻪ ﻣﺎ ﻋﺪﺍ ﺧﱪﻫﺎ ،ﻓﺈﻥ ﻗﻠﺖ :ﺗﻌﺮﻳﻒ ﺧﱪ ½ﺇﻥﹼ¼ ﻭﺃﺧﻮﺍﺎ ﻳﺼﺪﻕ ﻋﻠﻰ ½ﻳﻘﻮﻡ¼ ﻓِﻲ ½ﺇﻥﹼ ﺯﻳﺪﺍﹰ ﻳﻘﻮﻡ ﺃﺑﻮﻩ¼ ﻣﻊ ﺃﻧﻪ ﻟﻴﺲ ﲞﱪ ½ﺇﻥﹼ¼ ﺑﻞ ﺍﳋﱪ ﻫﻮ ﺍﳉﻤﻠﺔ ،ﻗﻠﻨﺎ :ﺍﳌﺮﺍﺩ ﺑﺪﺧﻮﻝ ﻫﺬﻩ ﺍﳊﺮﻭﻑ ﻋﻠﻰ ﺍﳌﺒﺘﺪﺃ ﻭﺍﳋﱪ ﻭﺭﻭﺩﻫﺎ ﻋﻠﻴﻬﻤﺎ ﻹﻳﺮﺍﺙ ﺍﻷﺛﺮ ﻓﻴﻬﻤﺎ ﻟﻔﻈﺎﹰ ﻭﻣﻌﲎ ،ﺃﻣﺎ ﻟﻔﻈﺎﹰ ﻓﻈﺎﻫﺮ ﻭﺃﻣﺎ ﻣﻌﲎ ﻓﻜﺎﻟﺘﺄﻛﻴﺪ ﻭﻏﲑﻩ ،ﻭﻻ ﺃﺛﺮ ﳊﺮﻑ ½ﺇﻥﹼ¼ ﻓِﻲ ½ﻳﻘﻮﻡ¼؛ ﻷ ﻥﹼ ½ﻳﻘﻮﻡ¼ ﺟﺰﺀ ﺍﳉﻤﻠﺔ ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻧﻪ ﻻ ﻳﺆﺛﹼﺮ ﺍﻟﻌﻮﺍﻣﻞ ﻓِﻲ ﺃﺟﺰﺍﺀ ﺍﳉﻤﻠﺔ ﺑﻞ ﻓِﻲ ﳎﻤﻮﻋﻬﺎ ﳏﻼ ،ﻓﻼ ﻳﺼﺪﻕ ﺍﻟﺘﻌﺮﻳﻒ ﻋﻠﻴﻪ ﺗﺄﻣﻞ" ،ﻩ".
) (٣ﻗﻮﻟﻪ] :ﻭﺣﻜﻤﻪ[ ﺃﻱ :ﺃﻣﺮ ﺧﱪ ½ﺇﻥﹼ¼ ﻭﺃﺧﻮﺍﺗِﻬﺎ ﻛﺄﻣﺮ ﺧﱪ ﺍﳌﺒﺘﺪﺃ ﻓِﻲ ﺍﻷﻗﺴﺎﻡ ﺃﻱ :ﻓِﻲ ﻛﻮﻧﻪ ﻣﻔﺮﺩﺍﹰ ﺃﻭ ﲨﻠﺔ ﺃﻭ ﻣﻌﺮﻓﺔ ﺃﻭ ﻧﻜﺮﺓ ،ﻭﻓِﻲ ﺍﻷﺣﻜﺎﻡ ﺃﻱ :ﻓِﻲ ﻛﻮﻧﻪ ﻣﺘﻌﺪﺩﺍﹰ ﺃﻭ ﻣﺘﻮﺣﺪﺍﹰ ﺃﻭ ﻣﺜﺒﺘﺎﹰ ﺃﻭ ﻣﻨﻔﻴﺎ ﺃﻭ ﳏﺬﻭﻓﺎﹰ ،ﻭﻓِﻲ ﺍﻟﺸﺮﺍﺋﻂ ﺃﻱ :ﻓِﻲ ﻛﻮﻧﻪ ﻣﺸﺘﻘﺎ ﺃﻭ ﻣﺆﻭﻻﹰ ﺑﻪ ،ﻭﺇﻧﻤﺎ ﺻﺎﺭ ﺣﻜﻢ ﺧﱪ ½ﺇﻥﹼ¼ ﻛﺤﻜﻢ ﺧﱪ ﺍﳌﺒﺘﺪﺃ ﻟﺒﻘﺎﺀ ﻛﻮﻧﻪ ﳏﻜﻮﻣﺎﹰ ﺑﻪ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻗﺒﻞ ﺩﺧﻮﻝ ﻫﺬﻩ ﺍﳊﺮﻭﻑ ،ﻓﺈﻥ ﻗﻠﺖ :ﺇﺫﺍ ﻛﺎﻥ ﺣﻜﻤﻪ ﻛﺤﻜﻢ ﺧﱪ ﺍﳌﺒﺘﺪﺃ ﻓﻴﻠﺰﻡ ﺃﻥﹼ ﻛﻞﹼ ﻣﺎ ﻳﺼﺢ ﺃﻥ ﻳﻘﻊ ﺧﱪﺍﹰ ﻟﻠﻤﺒﺘﺪﺃ ﻳﺼﺢ ﺃﻥ ﻳﻘﻊ ﺧﱪﺍﹰ ﻟﺒﺎﺏ ½ﺇﻥﹼ¼ ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﻘﺎﻝ½ :ﺇﻥﹼ ﺃﻳﻦ ﺯﻳﺪ¼ ﻭ½ﺇﻥﹼ ﻣﻦ ﺃﺑﻮﻙ¼ ﻛﻤﺎ ﻳﻘﺎﻝ½ :ﺃﻳﻦ ﺯﻳﺪ¼ ﻭ½ﻣﻦ ﺃﺑﻮﻙ¼ ،ﻗﻠﻨﺎ :ﺇﻥﹼ ﺣﻜﻤﻪ ﻛﺤﻜﻢ ﺧﱪ ﺍﳌﺒﺘﺪﺃ ﻋﻨﺪ ﻋﺪﻡ ﺍﳌﺎﻧﻊ ﻭﻫﻬﻨﺎ ﻭﺟﺪ ﺍﳌﺎﻧﻊ؛ ﻷﻥﹼ ½ﺇﻥﹼ¼ ﻟﻠﺘﺤﻘﻴﻖ ﻭ½ﺃﻳﻦ¼ ﻭ½ﻣﻦ¼ ﻟﻼﺳﺘﻔﻬﺎﻡ ﻭﺑﻴﻨﻬﻤﺎ ﺗﻨﺎﻑ" ،ﺳﻦ".
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kﻧﻜﺮﺓ ﻛﺤﻜﻢ ﺧﱪ ﺍﳌﺒﺘﺪﺃ ،ﻭﻻ ﳚﻮﺯ ﺗﻘﺪﱘ ﺃﺧﺒﺎﺭﻫﺎ ﻋﻠﻰ ﺃﲰﺎﺋﻬﺎ ﺇﻻﹼ ﺇﺫﺍl )(١
ﻛﺎﻥ ﻇﺮﻓﺎﹰ ﳓﻮ½ :ﺇﻥﹼ ﰲ ﺍﻟﺪﺍﺭ ﺯﻳﺪﺍﹰ¼ .............................. )(٢
) (١ﻗﻮﻟﻪ] :ﻭﻻ ﳚﻮﺯ ...ﺇﱁ[ ﺷﺮﻭﻉ ﻓِﻲ ﺑﻴﺎﻥ ﻣﺎ ﳜﺎﻟﻒ ﺑﻪ ﺧﱪ ﺑﺎﺏ ½ﺇﻥﹼ¼ ﺧﱪ ﺍﳌﺒﺘﺪﺃ ،ﻭﻗﺪ ﺛﺒﺖ ﺍﳌﺨﺎﻟﻔﺔ ﺑﲔ ﺧﱪ ﺍﳌﺒﺘﺪﺃ ﻭﺧﱪ ﺑﺎﺏ ½ﺇﻥﹼ¼ ﻣﻦ ﻭﺟﻬﲔ ،ﺑﻴﻦ ﺍﳌﺺ ﻣﻨﻬﻤﺎ ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ ﺑﻘﻮﻟﻪ½ :ﻭﻻ ﳚﻮﺯ ...ﺇﱁ¼ ﻓﻼ ﻳﻘﺎﻝ½ :ﺇﻥﹼ ﻗﺎﺋﻢ ﺯﻳﺪﺍﹰ¼ ﻭﺇﻧﻤﺎ ﻟﹶﻢ ﳚﺰ ﺗﻘﺪﱘ ﺃﺧﺒﺎﺭﻫﺎ ﻋﻠﻰ ﺃﲰﺎﺋﻬﺎ؛ ﻷﻥﹼ ﻓِﻲ ﺗﻘﺪﳝﻬﺎ ﻋﻠﻴﻬﺎ ﻗﻠﺐ ﺻﻮﺭﺓ ﻋﻤﻠﻪ ﺍﻟﻔﺮﻋﻲ ﺍﳌﻘﺼﻮﺩ؛ ﺇﺫ ﺍﳌﻘﺼﻮﺩ ﻓِﻲ ﺍﻟﺼﻮﺭﺓ ﺗﻘﺪﱘ ﺍﳌﻨﺼﻮﺏ ﻭﺗﺄﺧﲑ ﺍﳌﺮﻓﻮﻉ ﻟﻴﺪﻝﹼ ﻋﻠﻰ ﻛﻮﻥ ﻋﻤﻠﻬﺎ ﻓﺮﻋﻴﺎ، ﻓﻠﻮ ﻗﺪﻡ ﺍﳌﺮﻓﻮﻉ ﺧﺺ ﻟﹶﻬﺎ ﺍﻟﻌﻤﻞ ﺍﻷﺻﻠﻲ ﻭﻫﻮ ﺗﻘﺪﱘ ﺍﳌﺮﻓﻮﻉ ﻓﻜﺮﻫﻮﺍ ﺃﻥ ﳚﻌﻠﻮﺍ ﺑﺎﺏ ½ﺇﻥﹼ¼ ﻣﺘﺼﺮﻓﺎﹰ ﺗﺼﺮﻑ ﺍﻷﻓﻌﺎﻝ ،ﻭﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻧِﻲ :ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﻘﻊ ﺍﺳﻢ ﻣﻔﺮﺩ ﻓﻴﻪ ﻣﻌﲎ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺧﱪﺍﹰ ﻋﻦ ﺑﺎﺏ ½ﺇﻥﹼ¼ ﻓﻼ ﻳﻘﺎﻝ½ :ﺇﻥﹼ ﺃﻳﻦ ﺯﻳﺪ¼ ﻟﻠﺘﻨﺎﰲ ﺑﲔ ﻣﻌﲎ ½ﺇﻥﹼ¼ ﻭﻫﻮ ﺍﻟﺘﺤﻘﻴﻖ ﻭﺑﲔ ﻣﻌﲎ ½ﺃﻳﻦ¼ ﻭﻫﻮ ﺍﻻﺳﺘﻔﻬﺎﻡ" ،ﻱ".
) (٢ﻗﻮﻟﻪ] :ﺇﻻﹼ ﺇﺫﺍ ﻛﺎﻥ ﻇﺮﻓﺎﹰ[ ﺃﻱ :ﺃﺧﺒﺎﺭ ﺑﺎﺏ ½ﺇﻥﹼ¼ ﲣﺎﻟﻒ ﺧﱪ ﺍﳌﺒﺘﺪﺃ ﻓِﻲ ﺟﻮﺍﺯ ﺍﻟﺘﻘﺪﱘ ﻓِﻲ ﺍﻷﻭﻗﺎﺕ ﻛﻠﹼﻬﺎ ﺇﻻﹼ ﻭﻗﺖ ﻛﻮﺎ ﻇﺮﻓﺎﹰ ﻓﺤﻴﻨﺌﺬ ﳚﻮﺯ ﺍﻟﺘﻘﺪﱘ ﻟِﻤﺠﺎﻝ ﺍﻟﺘﻮﺳﻊ ﻓِﻲ ﺍﻟﻈﺮﻭﻑ؛ ﻭﺫﻟﻚ ﻷﻥﹼ ﻛﻞﹼ ﺣﺪﺙ ﻻ ﺑﺪ ﻟﻪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻓِﻲ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ ،ﻓﺼﺎﺭ ﺍﻟﻈﺮﻑ ﻣﻊ ﺍﳊﺪﺙ ﻛﺎﻟﻘﺮﻳﺐ ﺍﶈﺮﻡ ﻟﻠﺸﺨﺺ ﻳﺪﺧﻞ ﺣﻴﺚ ﻻ ﻳﺪﺧﻞ ﻏﲑﻩ ﻣﻦ ﺍﻷﺟﻨﺒِﻲ ،ﻭﺍﳉﺎﺭ ﻭﺍﺮﻭﺭ ﺟﺎﺭ ﳎﺮﻯ ﺍﻟﻈﺮﻑ ﻟﻠﻤﻨﺎﺳﺒﺔ ﻟﻠﻈﺮﻭﻑ؛ ﺇﺫ ﻛﻞﹼ ﻇﺮﻑ ﻓِﻲ ﺍﻟﺘﻘﺪﻳﺮ ﺟﺎﺭ ﻭﳎﺮﻭﺭ ،ﺛﹸﻢ ﺗﻘﺪﱘ ﺍﳋﱪ ﺟﺎﺋﺰ ﺇﻥ ﻛﺎﻥ ﺍﻻﺳﻢ ﻣﻌﺮﻓﺔ ﳓﻮ :ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﺇِﻥﱠ ﺇِﻟﹶﻴﻨﺎ ﺇِﻳﺎﺑﻬﻢ ﺛﹸﻢ ﺇِﻥﱠ ﻋﻠﹶﻴﻨﺎ ﺣِﺴﺎﺑﻬﻢ]﴾ﺍﻟﻐﺎﺷﻴﺔ ،[٢٦ :ﻭﻭﺍﺟﺐ ﺇﻥ ﻛﺎﻥ ﺍﻻﺳﻢ ﻧﻜﺮﺓ ﳓﻮ :ﻗﻮﻟﻪ ﻋﻠﻴﻪ
ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ½ :ﺇﻥﹼ ﻣﻦ ﺍﻟﺒﻴﺎﻥ ﻟﺴﺤﺮﺍ¼" ،ﺥ" .ﺍﻟﻔﺎﺋﺪﺓ ﺍﳌﻬﻤﺔ :ﻗﺎﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺣﲔ ﻗﺪﻡ ﺭﺟﻼﻥ ﻣﻦ ﺍﳌﺸﺮﻕ ﻓﺨﻄﺒﺎ ﺑﺒﻼﻏﺔ ﻭﳏﺴﻨﺎﺕ ﺃﻟﻔﺎﻅ ﻓﻌﺠﺐ ﺍﻟﻨﺎﺱ ﻣﻦ ﺑﻴﺎﻧِﻬﻤﺎ ،ﻭﻣﻌﻨﺎﻩ ﺃﻥﹼ ﺑﻌﺾ ﺍﻟﺒﻴﺎﻧﺎﺕ ﺍﻟﺼﺎﺩﺭﺓ ﻣﻦ ﺑﻌﺾ ﺍﻟﻨﻔﻮﺱ ﺗﺆﺛﹼﺮ ﻓِﻲ ﺍﻟﻨﻔﻮﺱ ﺗﺄﺛﲑ ﺍﻟﺴﺤﺮ ،ﻭﻛﺬﺍ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ½ :ﺇﻥﹼ ﻣﻦ ﺍﻟﺸﻌﺮ ﺣﻜﻤﺔ¼" ،ﺩﺍﺭ" .ﺭﻭﻱ ﺃﻧﻪ ﻋﺮﺽ ﻟﻮﺍﺣﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺭﻋﺎﻑ ﻓﻌﺠﺰﻭﺍ ﻋﻦ ﺇﺳﻜﺎﻧﻪ ﻭﻛﺎﻧﺖ ﺑﻨﺖ ﺍﻣﺮﺉ ﺍﻟﻘﻴﺲ ﻫﻨﺎﻙ ﺣﺎﺿﺮﺓ ﻓﻘﺎﻟﺖ ﴰﹼﻮﻩ ﺍﻟﻜﺎﻓﻮﺭ ،ﻭﻟﹶﻤﺎ ﴰﹼﻮﻩ ﺳﻜﻦ ﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﻝ ﻓﻘﺎﻝ ﻟﹶﻬﺎ ﺍﻟﻨﺒِﻲ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻣﺎ ﺃﻋﺮﻓﻚِ ﺑﺬﻟﻚ ،ﻓﻘﺎﻟﺖ ﻋﺮﻓﺖ ﺫﻟﻚ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺸﻌﺮ ﺃﺑِﻲ ﻓﻘﺮﺃﺕ ﻫﺬﻳﻦ ﺍﻟﺒﻴﺘﲔ :ﺷﻌﺮ ﺃﹶﻓﹾﻜﹶﺮﺕ ﻟﹶﻴﻠﹶﺔﹶ ﻫِﺠﺮِﻫﺎ ﻓِﻲ ﻭﺻﻠِﻬﺎ ﻓﹶﺠﺮﺕ ﻣﺪﺍﻣِﻊ ﻣﻘﹾﻠﹶﺘِﻲ ﻛﹶﺎﻟﹾﻌﻨﺪﻡِ ﻓﹶﺠﻌﻠﹾﺖ ﺃﹶﻣﺴﺢ ﻧﺎﻇِﺮﻱ ﺑِﺨﺪﻫﺎ ﻣِﻦ ﻋﺎﺩﺓِ ﺍﻟﹾﻜﹶﺎﻓﹸﻮﺭِ ﺇِﻣﺴﺎﻙ ﺍﻟﺪﻡِ
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ﻓﻌﻨﺪ ﺫﻟﻚ ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ½ :ﺇﻥﹼ ﻣﻦ ﺍﻟﺸﻌﺮ ﺣﻜﻤﺔ¼ ،ﻣﻌﻨﺎﻩ ﺇﻥﹼ ﺑﻌﺾ ﺍﻷﺷﻌﺎﺭ ﺣﻜﻤﺔ ﺃﻱ :ﻛﻼﻡ
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kﻤﺠﺎﻝ ﺍﻟﺘﻮﺳﻊ ﰲ ﺍﻟﻈﺮﻭﻑ : .ﺍﺳﻢ ½ﻛﺎﻥ¼ ﻭﺃﺧﻮﺍﺎ ﻭﻫﻲ ﺻﺎﺭl ﻟِ )(١
ﻭﺃﺻﺒﺢ ﻭﺃﻣﺴﻰ ﻭﺃﺿﺤﻰ ﻭﻇﻞﹼ ﻭﺑﺎﺕ ﻭﺭﺍﺡ ﻭﺁﺽ ﻭﻋﺎﺩ ﻭﻏﺪﺍ ﻭﻣﺎﺯﺍﻝ ﻭﻣﺎﺑﺮﺡ ﻭﻣﺎ ﻓﺘﺊ ﻭﻣﺎﺍﻧﻔﻚ ﻭﻣﺎﺩﺍﻡ ﻭﻟﻴﺲ ،ﻓﻬﺬﻩ ﺍﻷﻓﻌﺎﻝ ﺗﺪﺧﻞ ﺃﻳﻀﺎﹰ ﻋﻠﻰ
ﺍﳌﺒﺘﺪﺃ ﻭﺍﳋﱪ ﻓﺘﺮﻓﻊ ﺍﳌﺒﺘﺪﺃ ﻭﻳﺴﻤﻰ ½ﺍﺳﻢ ﻛﺎﻥ¼ ﻭﺗﻨﺼﺐ ﺍﳋﱪ )( ٢
ﻭﻳﺴﻤﻰ ½ﺧﱪ ﻛﺎﻥ¼ ،ﻓﺎﺳﻢ ½ﻛﺎﻥ¼ ﻫﻮ ﺍﳌﺴﻨﺪ ﺇﻟﻴﻪ ﺑﻌﺪ ﺩﺧﻮﳍﺎ ﳓﻮ: )(٣
½ﻛﺎﻥ ﺯﻳﺪ ﻗﺎﺋﻤﺎﹰ¼ ،ﻭﳚﻮﺯ ﰲ ﺍﻟﻜﻞﹼ ﺗﻘﺪﱘ ﺃﺧﺒﺎﺭﻫﺎ ﻋﻠﻰ ﺃﲰﺎﺋﻬﺎ ﳓﻮ: )(٤
ﺣﻖ ﻭﺃﻧﻔﻊ ﻋﻠﻰ ﺞ ﻗﺎﻧﻮﻥ ﺍﻟﺸﺮﻉ" ،ﻋﻖ" ﻭﻏﲑﻩ. ) (١ﻗﻮﻟﻪ] :ﺍﺳﻢ ½ﻛﺎﻥ¼ ...ﺇﱁ[ ﻟﹶﻤﺎ ﻓﺮﻍ ﻋﻦ ﺑﻴﺎﻥ ﺧﱪ ﺑﺎﺏ ½ﺇﻥﹼ¼ ﺷﺮﻉ ﻓِﻲ ﺑﻴﺎﻥ ﺍﺳﻢ ﺑﺎﺏ ½ﻛﺎﻥ¼ ﻭﻫﻮ ﺍﻟﻘﺴﻢ ﺍﻟﺴﺎﺩﺱ ﻣﻦ ﺍﳌﺮﻓﻮﻋﺎﺕ ،ﻭﺇﻧﻤﺎ ﺃﺳﻨﺪ ﺍﳌﺺ ﺍﻻﺳﻢ ﺇﱃ ½ﻛﺎﻥ¼ ﻭﺟﻌﻞ ﻣﺎ ﻋﺪﺍﻫﺎ ﻣﻦ ﺃﺧﻮﺍﺗِﻬﺎ ﻟﻜﺜﺮﺓ ﺍﺳﺘﻌﻤﺎﻝ ½ﻛﺎﻥ¼ ،ﻭﺍﳌﺮﺍﺩ ﺑﺎﻷﺧﻮﺍﺕ ﺍﻷﺷﺒﺎﻩ.
) (٢ﻗﻮﻟﻪ] :ﻓﺘﺮﻓﻊ ﺍﳌﺒﺘﺪﺃ[ﺑﺎﻟﻔﺎﻋﻠﻴﺔ ﻇﺎﻫﺮﺍﹰ؛ ﻷﻥﹼ ﻣﺮﻓﻮﻋﻬﺎ ﻟﻴﺲ ﺑﻔﺎﻋﻞ ﻓِﻲ ﺍﳊﻘﻴﻘﺔ؛ ﻷﻥﹼ ﺍﻟﻔﺎﻋﻞ ﻓِﻲ ﺍﳊﻘﻴﻘﺔ ﻫﻮ ﺍﳌﻌﻨﻰ ﺍﳌﺼﺪﺭﻱ ﺍﻟﻜﺎﺋﻦ ﻓِﻲ ﺧﱪﻫﺎ ﻭﻫﻮ ﺍﻟﻘﻴﺎﻡ ﻣﺜﻼﹰ ﻓِﻲ ﻗﻮﻟﻚ½ :ﻛﺎﻥ ﺯﻳﺪ ﻗﺎﺋﻤﺎﹰ¼؛ ﻷﻥﹼ ﺇﺳﻨﺎﺩ ½ﻛﺎﻥ¼ ﺇﻟﹶﻰ ﺯﻳﺪ ﻟﻴﺲ ﲟﻘﺼﻮﺩ ﺑﻞ ﺍﳌﻘﺼﻮﺩ ﺇﺳﻨﺎﺩﻫﺎ ﺇﻟﹶﻰ ﺍﳌﻌﲎ ﺍﳌﺼﺪﺭﻱ ﻭﻛﺬﺍ ﻣﻨﺼﻮﺑﻬﺎ ﻻ ﻳﻜﻮﻥ
ﻣﻔﻌﻮﻻﹰ ﺣﻘﻴﻘﺔ ،ﻭﻟﺬﺍ ﺳﻤﻲ ﺍﳌﺮﻓﻮﻉ ﺑـ½ﺍﻻﺳﻢ¼ ﻭﺍﳌﻨﺼﻮﺏ ﺑـ½ﺍﳋﱪ¼ ﺩﻭﻥ ﺍﻟﻔﺎﻋﻞ ﻭﺍﳌﻔﻌﻮﻝ ،ﻭﺍﻋﻠﻢ ﺃ ﹼﻥ ﺍﺳﻢ ½ﻛﺎﻥ¼ ﺫﻭﺟﻬﺘﲔ :ﺟﻬﺔ ﺍﻹﺳﻨﺎﺩ ﻭﺟﻬﺔ ﺍﳊﻘﻴﻘﺔ ،ﻓﻤﻦ ﺍﻷﻭﻝ ﻳﻜﻮﻥ ﻓﺎﻋﻼﹰ؛ ﻷﻧﻪ ﺍﺳﻢ ﺃﺳﻨﺪ ﺇﻟﻴﻪ ﺍﻟﻔﻌﻞ ﻋﻠﻰ ﺣﺪ ﻗﻴﺎﻣﻪ ﺑﻪ ،ﻭﻣﻦ ﺍﻟﺜﺎﻧِﻲ ﻻ ﻳﻜﻮﻥ ﻓﺎﻋﻼﹰ ﻛﻤﺎ ﻋﺮﻓﺖ ﺁﻧﻔﺎﹰ ،ﻓﺠﺎﺯ ﺃﻥ ﺗﻌﺘﱪ ﺗﺎﺭﺓ ﻓﺎﻋﻼﹰ ﻭﺗﺎﺭﺓ ﻏﲑ ﻓﺎﻋﻞ ﺗﺄﻣﻞ" ،ﺗﻚ". ) (٣ﻗﻮﻟﻪ] :ﻫﻮ ﺍﳌﺴﻨﺪ ﺇﻟﻴﻪ[ ﺷﺮﻭﻉ ﻓِﻲ ﺣﺪ ﺍﺳﻢ ½ﻛﺎﻥ¼ ﻓﻘﻮﻟﻪ½ :ﻫﻮ ﺍﳌﺴﻨﺪ ﺇﻟﻴﻪ¼ ﺟﻨﺲ ﻳﺸﻤﻞ ﻛﻞﹼ ﻣﺎ ﻫﻮ ﺍﳌﺴﻨﺪ ﺇﻟﻴﻪ ﻛﺎﳌﺒﺘﺪﺃ ﻭﺍﺳﻢ ½ﺇﻥﹼ¼ ﻭﻏﲑﻫﺎ ،ﻭﻻ ﺑﺪ ﻟﻠﺤﺪ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎﻧﻌﺎﹰ ﻋﻦ ﺩﺧﻮﻝ ﺍﻟﻐﲑ ﻓﻴﻪ ﻓﺠﺎﺀ ﺑﺎﻟﻔﺼﻞ ﺑﻘﻮﻟﻪ½ :ﺑﻌﺪ ﺩﺧﻮﻟِﻬﺎ¼ ﻓﺨﺮﺝ ﺑﻪ ﻛﻞﹼ ﻣﺎ ﺳﻮﺍ ﺍﺳﻢ ½ﻛﺎﻥ¼ ﳓﻮ½ :ﺯﻳﺪ¼ ﻓِﻲ ½ﻛﺎﻥ ﺯﻳﺪ ﻗﺎﺋﻤﺎﹰ¼. ) (٤ﻗﻮﻟﻪ] :ﳚﻮﺯ ﻓِﻲ ﺍﻟﻜﻞﹼ[ ﺃﻱ :ﳚﻮﺯ ﻓِﻲ ﻛﻞﹼ ﺃﻓﻌﺎﻝ ﻧﺎﻗﺼﺔ ﺗﻘﺪﱘ ﺃﺧﺒﺎﺭﻫﺎ ﻋﻠﻰ ﺃﲰﺎﺀﻫﺎ ﺑﻼ ﺧﻼﻑ ﺑﲔ ﺍﻟﻨﺤﺎﺓ ،ﻭﺇﻧﻤﺎ ﺟﺎﺯ ﺗﻘﺪﱘ ﺍﳌﻨﺼﻮﺏ ﻋﻠﻰ ﺍﳌﺮﻓﻮﻉ ﻟﻘﻮﺗِﻬﺎ ﻓِﻲ ﺍﻟﻌﻤﻞ؛ ﻷﺎ ﺃﻓﻌﺎﻝ ﻓﻼ ﻳﻀﺮﻫﺎ ﺗﻘﺪﱘ ﻣﻌﻤﻮﻟِﻬﺎ.
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kﻛﺎﻥ ﻗﺎﺋﻤﺎﹰ ﺯﻳﺪ¼ ﻭﻋﻠﻰ ﻧﻔﺲ ﺍﻷﻓﻌﺎﻝ ﺃﻳﻀﺎﹰ ﰲ ﺍﻟﺘﺴﻌﺔ ﺍﻷُﻭﻝ ﳓﻮ½ :ﻗﺎﺋﻤﺎﹰl ½ )(١
ﻛﺎﻥ ﺯﻳﺪ¼ ،ﻭﻻ ﳚﻮﺯ ﺫﻟﻚ ﻓﻴﻤﺎ ﰲ ﺃﻭﻟﻪ ½ﻣﺎ¼ ﻓﻼ ﻳﻘﺎﻝ½ :ﻗﺎﺋﻤﺎﹰ ﻣﺎﺯﺍﻝ )(٢
ﺯﻳﺪ¼ ،ﻭﰲ ½ﻟﻴﺲ ¼ ﺧﻼﻑ ،ﻭﺑﺎﻗﻲ ﺍﻟﻜﻼﻡ ﰲ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﳚﻲﺀ ﰲ ﺍﻟﻘﺴﻢ )(٣
ﺍﻟﺜﺎﱐ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ : .ﺍﺳﻢ ½ﻣﺎ¼ ﻭ½ﻻ¼ ﺍﳌﺸﺒﻬﺘﲔ ﺑـ½ﻟﻴﺲ¼ )(٤
) (١ﻗﻮﻟﻪ] :ﻭﻋﻠﻰ ﻧﻔﺲ ﺍﻷﻓﻌﺎﻝ[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﻋﻠﻰ ﺃﲰﺎﺋﻬﺎ¼ ﺃﻱ :ﳚﻮﺯ ﺗﻘﺪﱘ ﺃﺧﺒﺎﺭﻫﺎ ﻋﻠﻰ ﻧﻔﺲ ﺗﻠﻚ ﺍﻷﻓﻌﺎﻝ ﻟﻜﻦ ﻻ ﻣﻄﻠﻘﺎﹰ ﻛﻤﺎ ﻓِﻲ ﺗﻘﺪﱘ ﺃﺧﺒﺎﺭﻫﺎ ﻋﻠﻰ ﺃﲰﺎﺋﻬﺎ ﺑﻞ ﺛﺒﺖ ﺟﻮﺍﺯﻩ ﻓِﻲ ﺍﻟﺘﺴﻌﺔ ﺍﻷُﻭﻝ، ﻭﻟﻌﻠﻪ ﻣﻦ ﺳﻬﻮ ﺍﻟﻨﺎﺳﺦ؛ ﻷﻧﻪ ﳚﻮﺯ ﺗﻘﺪﱘ ﺍﻷﺧﺒﺎﺭ ﻋﻠﻰ ﻧﻔﺲ ﺗﻠﻚ ﺍﻷﻓﻌﺎﻝ ﻓِﻲ ﺃﺣﺪ ﻋﺸﺮ ﻓﻌﻼﹰ ،ﻭﻫﻲ ﻣﻦ ½ﻛﺎﻥ¼ ﺇﱃ ½ﻏﺪﺍ¼.
) (٢ﻗﻮﻟﻪ] :ﻭﻻ ﳚﻮﺯ ﺫﻟﻚ[ ﺃﻱ :ﻻ ﳚﻮﺯ ﺗﻘﺪﱘ ﺍﻷﺧﺒﺎﺭ ﻋﻠﻰ ﻧﻔﺲ ﺍﻷﻓﻌﺎﻝ ﻓِﻲ ﻓﻌﻞ ﻓِﻲ ﺃﻭﻟﻪ ½ﻣﺎ¼ ،ﻓﻼ ﻳﻘﺎﻝ½ :ﻗﺎﺋﻤﺎﹰ ﻣﺎﺯﺍﻝ ﺯﻳﺪ¼؛ ﻷﻥﹼ ﻛﻠﻤﺔ ½ﻣﺎ¼ ﻻ ﲣﻠﻮ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﻧﺎﻓﻴﺔ ﻛﻤﺎ ﻓِﻲ ﺍﻷﻓﻌﺎﻝ ﺍﻷﺭﺑﻌﺔ ﻭﻫﻲ ½ﻣﺎﺯﺍﻝ ﻭﻣﺎﺑﺮﺡ ﻭﻣﺎﺍﻧﻔﻚ ﻭﻣﺎﻓﺘِﺊ¼ ،ﺃﻭ ﺗﻜﻮﻥ ﻣﺼﺪﺭﻳﺔ ﻛﻤﺎ ﻓِﻲ ½ﻣﺎﺩﺍﻡ¼ ،ﻓﺈﻥ ﻛﺎﻧﺖ ﻧﺎﻓﻴﺔ ﻓﻬﻲ ﺗﻘﺘﻀﻲ ﺍﻟﺼﺪﺍﺭﺓ ﺧﻼﻓﺎﹰ ﻻﺑﻦ ﻛﹶﻴﺴﺎﻥ ﻓﻠﻮ ﻗﺪﻡ ﺍﳋﱪ ﻋﻠﻴﻬﺎ ﻟﻔﺎﺗﺖ ﺻﺪﺍﺭﺎ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﺼﺪﺭﻳﺔ ﻓﻤﻌﻤﻮﻝ ﺍﳌﺼﺪﺭ ﻻﻳﺘﻘﺪﻡ ﻋﻠﻴﻪ ﻟﻀﻌﻔﻪ ﻓِﻲ ﺍﻟﻌﻤﻞ ،ﻭﻭﺟﻪ ﺍﺑﻦ ﻛﻴﺴﺎﻥ ﺃﻥﹼ ﻣﻌﲎ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﻫﻮ ﺍﻟﻨﻔﻲ ﻭﺩﺧﻮﻝ ½ﻣﺎ¼ ﺍﻟﻨﺎﻓﻴﺔ ﻋﻠﻴﻬﺎ ﻳﺪﻝﹼ ﻋﻠﻰ ﺍﻹﺛﺒﺎﺕ؛ ﻷﻥﹼ ﻧﻔﻲ ﺍﻟﻨﻔﻲ ﺇﺛﺒﺎﺕ ،ﻓﻜﺎﻧﺖ ﲟﻨـﺰﻟﺔ ½ﻛﺎﻥ¼ ﻓﻤﻌﲎ ½ﻣﺎﺯﺍﻝ ﺯﻳﺪ ﻋﺎﻟِﻤﺎﹰ¼½ :ﻛﺎﻥ ﺯﻳﺪ ﻋﺎﻟِﻤﺎﹰ ﺩﺍﺋﻤﺎﹰ¼ ،ﻭﺃﺟﻴﺐ ﺑﺄﻥﹼ ﺻﻮﺭﺓ ½ﻣﺎ¼ ﺍﻟﹼﺘِﻲ ﺗﺴﺘﺤﻖ ﺍﻟﺼﺪﺍﺭﺓ ﻛﺎﻓﻴﺔ ﻓِﻲ ﻣﻨﻊ ﺗﻘﺪﱘ ﺃﺧﺒﺎﺭﻫﺎ ﻋﻠﻴﻬﺎ" ،ﻱ".
) (٣ﻗﻮﻟﻪ] :ﻭﻓِﻲ ½ﻟﻴﺲ¼[ ﺃﻱ :ﻓِﻲ ﺟﻮﺍﺯ ﺗﻘﺪﱘ ﺧﱪ ½ﻟﻴﺲ¼ ﻋﻠﻰ ﻧﻔﺴﻪ ﻻ ﻋﻠﻰ ﺍﲰﻪ ﺧﻼﻑ ﺍﻟﻨﺤﺎﺓ ،ﻓﺬﻫﺐ ﺳﻴﺒﻮﻳﻪ ﺇﻟﹶﻰ ﺃﻥﹼ ﺣﻜﻤﻪ ﺣﻜﻢ ﻣﺎ ﻓِﻲ ﺃﻭﻟﻪ ½ﻣﺎ¼ ﻟﻜﻮﻧﻪ ﲟﻌﲎ ﺍﻟﻨﻔﻲ ﻭﺍﻣﺘﻨﻊ ﺗﻘﺪﱘ ﻣﻌﻤﻮﻝ ﺍﻟﻨﻔﻲ ﻋﻠﻴﻪ ،ﻭﺫﻫﺐ ﺃﻛﺜﺮ ﺍﻟﺒﺼﺮﻳﲔ ﺇﻟﹶﻰ ﺃﻥﹼ ﺣﻜﻤﻪ ﺣﻜﻢ ½ﻛﺎﻥ¼ ﻟﻌﺪﻡ ﻛﻮﻥ ﻛﻠﻤﺔ ½ﻣﺎ¼ ﻓِﻲ ﺃﻭﻟﻪ ،ﻭﻗﻮﻟﻪ½ :ﻭﺑﺎﻗﻲ ﺍﻟﻜﻼﻡ... ﺇﱁ¼ ﺃﻱ :ﻣِﻦ ﻛﻮﻥ ½ﻛﺎﻥ¼ ﺯﺍﺋﺪﺓ ﻭﻏﲑ ﺯﺍﺋﺪﺓ ﻭﻧﺎﻗﺼﺔ ﻭﺗﺎﻣﺔ ،ﻭﻣﻦ ﺍﺳﺘﻌﻤﺎﻝ ﺑﻌﺾ ﺍﻷﻓﻌﺎﻝ ﲟﻌﲎ ﺑﻌﺾ ﺁﺧﺮ ،ﻭﻣﻦ ﻟﺰﻭﻡ ﺣﺮﻑ ﺍﻟﻨﻔﻲ ﺑﻌﻀﻬﺎ ﺣﲔ ﻗﺼﺪ ﺍﻻﺳﺘﻤﺮﺍﺭ ﻭﺍﻟﺜﺒﻮﺕ ﺇﻟﹶﻰ ﻏﲑﺫﻟﻚ" ،ﻩ" ﻭﻏﲑﻩ.
) (٤ﻗﻮﻟﻪ] :ﺍﺳﻢ ½ﻣﺎ¼ ﻭ½ﻻﹶ¼ ...ﺇﱁ[ ﻟﹶﻤﺎ ﻓﺮﻍ ﻋﻦ ﺑﻴﺎﻥ ﺍﺳﻢ ﺑﺎﺏ ½ﻛﺎﻥ¼ ﺷﺮﻉ ﻓِﻲ ﺑﻴﺎﻥ ﺍﺳﻢ ½ﻣﺎ¼ ﻭ½ﻻﹶ¼، ﻭﻫﻮ ﺍﻟﻘﺴﻢ ﺍﻟﺴﺎﺑﻊ ﻣﻦ ﺍﳌﺮﻓﻮﻋﺎﺕ ،ﻓﻘﺎﻝ½ :ﺍﺳﻢ ½ﻣﺎ ...ﺇﱁ¼ ﻭﻣﺸﺎﺑﻬﺘﻬﺎ ﺑـ½ﻟﻴﺲ¼ ﻓِﻲ ﺍﻟﻨﻔﻲ ﻭﺍﻟﺪﺧﻮﻝ
i
ﻋﻠﻰ ﺍﳌﺒﺘﺪﺃ ﻭﺍﳋﱪ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﻓِﻲ ﻋﻤﻞ ½ﻣﺎ¼ ﻭ½ﻻﹶ¼ ﻣﺬﻫﺒﲔ :ﻣﺬﻫﺐ ﺑﻨِﻲ ﲤﻴﻢ ﻭﻣﺬﻫﺐ ﺍﳊﺠﺎﺯﻳﲔ،
j
Å
٧٤
kﻭﻫﻮ ﺍﳌﺴﻨﺪ ﺇﻟﻴﻪ ﺑﻌﺪ ﺩﺧﻮﳍﻤﺎ ﳓﻮ½ :ﻣﺎ ﺯﻳﺪ ﻗﺎﺋﻤﺎﹰ¼ ﻭ½ﻻﺭﺟﻞ ﺃﻓﻀﻞl )(١
ﻣﻨﻚ¼ ،ﻭﳜﺘﺺ½ ﻻ¼ ﺑﺎﻟﻨﻜﺮﺓ ﻭﻳﻌﻢ½ ﻣﺎ¼ ﺑﺎﳌﻌﺮﻓﺔ ﻭﺍﻟﻨﻜﺮﺓ............. َ)(٢
ﻓﺒﻨﻮ ﲤﻴﻢ ﺫﻫﺒﻮﺍ ﺇﻟﹶﻰ ﺃﻥﹼ ½ﻣﺎ¼ ﻭ½ﻻﹶ¼ ﻻ ﻋﻤﻞ ﻟﹶﻬﻤﺎ ﻟﻮﺟﻬﲔ ﺍﻷﻭﻝ :ﺃﻥﹼ ﺍﻟﺸﺮﻁ ﻓِﻲ ﺍﻟﻌﺎﻣﻞ ﺍﺧﺘﺼﺎﺻﻪ ﺑﻨﻮﻉ ﻭﺍﺣﺪ ﻭﻫﻤﺎ ﻟﻴﺴﺘﺎ ﲟﺨﺘﺼﺘﲔ ﺑﻨﻮﻉ ﻭﺍﺣﺪ؛ ﻷﻤﺎ ﻛﻤﺎ ﺗﺪﺧﻼﻥ ﻋﻠﻰ ﺍﻷﲰﺎﺀ ﻛﺬﻟﻚ ﺗﺪﺧﻼﻥ ﻋﻠﻰ ﺍﻷﻓﻌﺎﻝ، ﻭﺃﺟﻴﺐ ﺑﺄﻤﺎ ﺃﻳﻀﺎﹰ ﳐﺘﺼﺘﺎﻥ ﺑﻨﻮﻉ ﻭﺍﺣﺪ ﻟﻜﻦ ﺍﺷﺘﺒﻪ ﻋﻠﻴﻚ ﺍﻟﻔﺮﻕ ﺑﲔ ½ﻣﺎ¼ ﻭ½ﻻﹶ¼ ﺍﻟﺪﺍﺧﻠﺘﲔ ﻋﻠﻰ ﺍﻷﲰﺎﺀ ﻭﺑﲔ ½ﻣﺎ¼ ﻭ½ﻻﹶ¼ ﺍﻟﺪﺍﺧﻠﺘﲔ ﻋﻠﻰ ﺍﻷﻓﻌﺎﻝ ﺑﺎﻋﺘﺒﺎﺭ ﻣﺸﺎﻛﻠﺘﻬﻤﺎ ﻓِﻲ ﺍﻟﺼﻮﺭﺓ ،ﻭﺍﻟﺜﺎﻧِﻲ :ﺑﺪﻟﻴﻞ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ ﺷﻌﺮ ﻭﻣﻬﻔﹾﻬﻒٍ ﻛﹶﺎﻟﹾﻐﺼﻦِ ﻗﹸﻠﹾﺖ ﻟﹶﻪ ﺍﻧﺘﺴِﺐ ﻓﹶﺄﹶﺟﺎﺏ ﻣﺎ ﻗﹶﺘﻞﹸ ﺍﻟﹾﻤﺤِﺐ ﺣﺮﺍﻡ ﻭﺃﺟﻴﺐ ﺑﺄﻥﹼ ﻓﻴﻪ ﻣﺼﺎﺩﺭﺓ ﻋﻠﻰ ﺍﳌﻄﻠﻮﺏ؛ ﻷﻥﹼ ﺍﻟﺸﺎﻋﺮ ﻣﻦ ﺑﻨِﻲ ﲤﻴﻢ ،ﻭﺍﳊﺠﺎﺯﻳﻮﻥ ﺫﻫﺒﻮﺍ ﺇﻟﹶﻰ ﻋﻤﻠﻬﻤﺎ ﻟﻮﺟﻬﲔ ﺍﻷﻭﻝ :ﻷﻤﺎ ﻣﺸﺎﺑِﻬﺘﺎﻥ ﺑـ½ﻟﻴﺲ¼ ﻓِﻲ ﺍﻟﻨﻔﻲ ﻭﺍﻟﺪﺧﻮﻝ ﻋﻠﻰ ﺍﳌﺒﺘﺪﺃ ﻭﺍﳋﱪ ،ﻭﺍﻟﺜﺎﻧِﻲ :ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﻣﺎ ﻫـﺬﹶﺍ ﺑﺸﺮﺍﹰ ﴾]ﻳﻮﺳﻒ ،[٣١ :ﻭﺍﳌﺨﺘﺎﺭ ﻫﻮ ﻣﺬﻫﺐ ﺍﳊﺠﺎﺯﻳﲔ ﳌﻮﺍﻓﻘﺔ ﺍﻟﺘﻨـﺰﻳﻞ" ،ﺳﻦ".
) (١ﻗﻮﻟﻪ] :ﻫﻮ ﺍﳌﺴﻨﺪ ﺇﻟﻴﻪ[ ﺷﺮﻭﻉ ﻓِﻲ ﺑﻴﺎﻥ ﺗﻌﺮﻳﻒ ﺍﺳﻢ ½ﻣﺎ¼ ﻭ½ﻻﹶ¼ ﺍﳌﺸﺒﻬﺘﲔ ﺑـ½ﻟﻴﺲ¼ ،ﻓﻘﻮﻟﻪ½ :ﻫﻮ ﺍﳌﺴﻨﺪ ﺇﻟﻴﻪ¼ ﺟﻨﺲ ﻳﺸﺘﻤﻞ ﲨﻴﻊ ﻣﺎ ﻫﻮ ﺍﳌﺴﻨﺪ ﺇﻟﻴﻪ ،ﻭﻗﻮﻟﻪ½ :ﺑﻌﺪ ﺩﺧﻮﻟِﻬﻤﺎ¼ ﻓﺼﻞ ﺧﺮﺝ ﺑﻪ ﻣﺎ ﺳِﻮﺍ ﺍﳌﻘﺼﻮﺩ ﻭﺍﶈﺪﻭﺩ ﳓﻮ½ :ﻣﺎ ﺯﻳﺪ ﻗﺎﺋﻤﺎﹰ¼ ﻓـ½ﺯﻳﺪ¼ ﻣﺴﻨﺪ ﺇﻟﻴﻪ ﺑﻌﺪ ﺩﺧﻮﻝ ½ﻣﺎ¼ ﺍﳌﺸﺒﻬﺔ ﺑـ½ﻟﻴﺲ¼ ،ﻭ½ﻻ ﺭﺟﻞ ﺃﻓﻀﻞ ﻣﻨﻚ¼ ﻓـ½ﺭﺟﻞ¼ ﻣﺴﻨﺪ ﺇﻟﻴﻪ ﺑﻌﺪ ﺩﺧﻮﻝ ½ﻻﹶ¼ ﺍﳌﺸﺒﻬﺔ ﺑـ½ﻟﻴﺲ¼ ،ﻓﺈﻥ ﻗﻠﺖ ﻗﺪ ﻧﻘﺾ ﻗﻮﻟﻜﻢ ﲟﺸﺎﺔ ½ﻻﹶ¼ ﺑـ½ﻟﻴﺲ¼ ﻓِﻲ ﺍﻟﺪﺧﻮﻝ ﻋﻠﻰ ﺍﳌﺒﺘﺪﺃ ﻭﺍﳋﱪ ﺑﺎﳌﺜﺎﻝ ﺍﻟﺜﺎﻧِﻲ؛ ﻷﻥﹼ ﺍﳌﺒﺘﺪﺃ ﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﻣﻌﺮﻓﺔ ﻭﻫﻲ ﺩﺍﺧﻠﺔ ﻋﻠﻰ ﺍﻟﻨﻜﺮﺓ ،ﻗﻠﻨﺎ :ﺇﻥﹼ ﺍﻟﻨﻜﺮﺓ ﻭﺇﻥ ﻟﹶﻢ ﺗﺼﻠﺢ ﻟﻼﺑﺘﺪﺍﺋﻴﺔ ﻗﺒﻞ ﺩﺧﻮﻝ ½ﻻﹶ¼ ﻋﻠﻴﻬﺎ ﻟﻜﻨﻬﺎ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ ﺗﺼﻠﺢ ﻟﹶﻬﺎ؛ ﻷﻥﹼ ﺍﻟﻨﻜﺮﺓ ﺇﺫﺍ ﻭﻗﻌﺖ ﺑﻌﺪ ﺍﻟﻨﻔﻲ ﺃﻓﺎﺩﺕ ﺍﻟﺸﻤﻮﻝ ،ﺃﻭ ﻗﻠﻨﺎ :ﺇﻥﹼ ﻫﺬﻩ ﺍﻻﺑﺘﺪﺍﺋﻴﺔ ﺛﺎﺑﺘﺔ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﶈﻘﹼﻘﲔ ﺣﻴﺚ ﻟﹶﻢ ﻳﺸﺘﺮﻃﻮﺍ ﺗﻌﺮﻳﻒ ﺍﳌﺒﺘﺪﺃ ﺑﻞ ﺍﺷﺘﺮﻃﻮﺍ ﺃﻥ ﳛﺼﻞ ﻓﺎﺋﺪﺓ ﻟﻠﻤﺨﺎﻃﺐ ﻭﻟﻮ ﺑﺎﻟﻨﻜﺮﺓ" ،ﻱ ،ﻩ". ) (٢ﻗﻮﻟﻪ] :ﳜﺘﺺ½ ﻻﹶ¼ ...ﺇﱁ[ ﺇﺷﺎﺭﺓ ﺇﻟﹶﻰ ﺍﻟﻔﺮﻕ ﺑﲔ ½ﻣﺎ¼ ﻭ½ﻻﹶ¼ ﻓﺎﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﺛﻠﺜﺔ ﻭﺟﻮﻩ ،ﺃﺣﺪﻫﺎ: ﺃﻥﹼ ½ﻻﹶ¼ ﻻ ﺗﺪﺧﻞ ﻓِﻲ ﺍﳌﻌﺎﺭﻑ ﺑﻞ ﳜﺘﺺ ﺩﺧﻮﻟﹸﻬﺎ ﺑﺎﻟﻨﻜﺮﺍﺕ ﲞﻼﻑ ½ﻣﺎ¼ ﻓﺈﻧﻬﺎ ﺗﺪﺧﻞ ﻓِﻲ ﺍﳌﻌﺎﺭﻑ ﻭﺍﻟﻨﻜﺮﺍﺕ ،ﻭﺍﻟﺜﺎﻧِﻲ :ﺃﻥﹼ ½ﻻﹶ¼ ﻟﻠﻨﻔﻲ ﻣﻄﻠﻘﺎﹰ ﻭ½ﻣﺎ¼ ﻟﻨﻔﻲ ﺍﳊﺎﻝ ،ﻭﺍﻟﺜﺎﻟﺚ :ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺩﺧﻮﻝ ﺍﻟﺒﺎﺀ ﻋﻠﻰ ﺧﱪ ½ﻻﹶ¼ ﻭﳚﻮﺯ ﺫﻟﻚ ﻓِﻲ ﺧﱪ ½ﻣﺎ¼ ،ﻭﺇﻧﻤﺎ ﺍﺧﺘﺺ ﺩﺧﻮﻝ ½ﻻ¼ ﺑﺎﻟﻨﻜﺮﺍﺕ ﻟﻨﻘﺼﺎﻥ ﻣﺸﺎﺑﻬﺘﻬﺎ ﺑـ½ﻟﻴﺲ¼؛ ﻷﻥﹼ ½ﻻﹶ¼ ﻟﻠﻨﻔﻲ ﻣﻄﻠﻘﺎﹰ ﻭ½ﻟﹶﻴﺲ ¼ﻟﻨﻔﻲ ﺍﳊﺎﻝ ،ﻭﻻ ﳚﻮﺯ ﺩﺧﻮﻝ ﺍﻟﺒﺎﺀ ﻋﻠﻰ ﺧﱪ ½ﻻﹶ¼ ﻛﻤﺎ ﻣﺮ ﺁﻧﻔﺎﹰ ﻭﳚﻮﺯ ﺫﻟﻚ ﻓِﻲ ﺧﱪ ½ﻟﹶﻴﺲ ¼ﻓﺎﻗﺘﺼﺮ ﻋﻤﻞ ½ﻻﹶ¼ ﻋﻠﻰ ﺍﻟﻨﻜﺮﺓ ،ﺃﻭ ﺍﺧﺘﺼﺎﺻﻬﺎ ﺑﺎﻟﻨﻜﺮﺓ ﻣﻔﻮﺽ ﺇﹶﱃ ﺍﻟﺴﻤﺎﻉ ﺣﻴﺚ ﻭﺟﺪ ﺍﺳﺘﻌﻤﺎﻟﹸﻬﺎ ﻓِﻲ ﺍﻟﻨﻜﺮﺍﺕ ﺩﻭﻥ ﺍﳌﻌﺎﺭﻑ ﻛﻤﺎ ﻓِﻲ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ :ﺷﻌﺮ
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:kﺧﱪ ½ﻻ¼ ﻟﻨﻔﻲ ﺍﳉﻨﺲ ﻭﻫﻮ ﺍﳌﺴﻨﺪ ﺑﻌﺪ ﺩﺧﻮﻟِﻬﺎ ﳓﻮ½ :ﻻ ﺭﺟﻞl )(١
)(٢
ﻗﺎﺋﻢ¼.
ﻣﻦ ﺻﺪ ﻋﻦ ﻧِﻴﺮﺍﻧِﻬﺎ ﻓﹶﺄﹶﻧﺎ ﺍﺑﻦ ﻗﹶﻴﺲٍ ﻻﹶ ﺑﺮﺍﺡ ﺃﻱ ﻻ ﺑﺮﺍﺡ ﻟِﻲ" ،ﻩﻣ."ﻦ ﺻﺪ ﻋﻦ ﻧِﻴﺮﺍﻧِﻬﺎ ﻓﹶﺄﹶﻧﺎ ﺍﺑﻦ ﻗﹶﻴﺲٍ ﻻﹶ ﺑﺮﺍ ﺡ ﻟﻨﻔﻲ ﺍﳉﻨﺲ[ ﻟﹶﻤﺎ ﻓﺮﻍ ﻋﻦ ﺑﻴﺎﻥ ﺍﺳﻢ ½ﻣﺎ¼ ﻭ½ﻻﹶ¼ ﺍﳌﺸﺒﻬﺘﲔ ﺑـ½ﻟﻴﺲ¼ ﺷﺮﻉ ﻓِﻲ ﺑﻴـﺎﻥ ﺧـﱪ ﺧﱪ ﻟ½ﻻﹶ ِﻲ"¼،ﻩ". ﻗﻮﻟﻪﻻ] :ﺑﺮﺍﺡ ) (١ﺃﻱ ﺧﱪ: ﺑﻴﺎﻥﻓﻘـﺎﻝ ﺍﳌﺮﻓﻮﻋـﺎﺕ، ﺑﻴﺎﻥ ﺃﻳﻀ ﺍﻟﺘﱪﻳﺔ¼ ﻫﺬﻩ ﺑـ½ ﻭﺗﺴﻤﻰ ½ ﻗﻮﻟﻪ¼] :ﻟﻨﻔﻲ )½ (١ﻻ ﻣـﻦ¼ ﺷﺮﻉ ﻓِﻲ ﺍﻟﺜـﺎﻣﻦ½ﻟﻴﺲ ﺍﻟﻘـﺴﻢﻬﺘﲔ ﺑـ ﻫـﻮ¼ ﺍﳌﺸﺒ ﻭﻫﺬﺍﻭ½ﻻﹶ ﺍﺳﻢﺎﹰ½،ﻣﺎ¼ ﻓﺮﻍﻻﻋﻦ ﺍﳉﻨﺲﻻﹶ[¼ ﻟﹶﻤﺎ ﺍﳉﻨﺲ،ﻟﻨﻔﻲ ﺧﱪ ½ﻻﹶ¼ ﻋـﻦ ﻗـﺎﺋﻢ¼ﻣﻦﻣـﺜﻼﹰ ﻟﻨﻔـﻲ ﺍﳉـﻨﺲ؛ ﻭﺍﻟـﺼﻔﺔ ﺃﻱ: ﺍﳉﻨﺲ¼ ﻟﻨﻔﻲﻟﻨﻔﻲ ﺧﱪ ﻻ ﺍﻟﻘﻴـﺎﻡﻓﻘﺎﻝ: ﺍﳌﺮﻓﻮﻋﺎﺕ، ﺭﺟـﻞﺍﻟﺜﺎﻣﻦ ﻭﻫﺬﺍ ﺇﺫﻫﻮ½ﻻﺍﻟﻘﺴﻢ ﺍﻟﺘﱪﻳﺔ¼ﻋـﻦﺃﻳﻀﺎﹰ، ﺍﳊﻜﻢﺑـ½ﻻ ﻟﻨﻔﻲ¼ ﻫﺬﻩ ﻰ ½ﻻﹶ ﻭﺗﺴﻤ ﺍﳉﻨﺲ، ½½ﻻ¼ ﺍﻧﺘﻔـﻰ ﻟﻨﻔﻲ ﻓـﺈﺫﺍ ﺍﻟﺬﺍﺗﻴـﺔ، ﻭﻫـﺬﻩ ﻣـﻦ ﺍﻷﻓﻌﺎﻝ ﺍﻟﻌﺎﻣ ﺧﱪﻫﺎﺍﳊﺃﻥﻜﻢﻳﻜﻮﻥ ﺍﳉﻨﺲ¼ﺍﻟﻜﺜﲑ ﻟﻨﻔﻲ ﺍﻟﺸﺎﺋﻊ ﺍﳉﻨﺲ؛ ﻷﻥﹼ ﺍﻟﻘﻴﺎﻡ ﻋﻦ ﺍﻟـﺼﻔﺎﺕﻣﺜﻼﹰ ﺭﺟﻞ ﻗﺎﺋﻢ¼ ﺍﳉﻨﺲ؛ـﺔ ﺇﺫ ½ﻻ ﻣﻦ ﻋﻦ ﻭﺍﻟﺼﻔﺔ ﺃﻱ:ﻓِﻲﻟﻨﻔﻲ ½ﺧﱪ ﻻ ﺍﳉﻨﺲ ﺗﺄﻭﻳﻠﻜﻢﺔ،ﻟﻨﻔﻲ ﻓﺈﻥ ﻗﻠﺖ: ﺍﳉﻨﺲﻣﻦﻫﻮ ﻧﻔﻲ ﺍﻟﺸﺎﺋﻊﻓﻴﻜﻮﻥ ﺍﻧﺘﻔﻰﻥﹼ ﺍﻟﺬﺍﺕ ﺍﻟﺼﻔﺔ ﻓﺈﺫﺍ ﺍﻧﺘﻔﻰ ﺍﻟﺼﻔﺎﺕ ﺍﻟﺬﺍﺗﻴ ﺍﳉﻨﺲ ،ﻣﻦ ﻧﻔﺲﻣﺔ ﻭﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﺍﻟﻌﺎ ﺍﻟﻮﺟﻮﺩ ﺃﻥﻋﻦﻳﻜﻮﻥ ﻧﻔﻲ ﺧﱪﻫﺎ ﺍﻟﻜﺜﲑ ﻓِﻲ ﺍﳉﻨﺲ؛ ﻷ ﻗﻠﻨﺎ ﺍﻟﺼﻔﺔ، ﻬﺔ :ﺃﻳﻀﺎﹰ ﺍﳉﻨﺲ،ﻻﹶ¼ﻓﺈﻥﺍﳌﺸﺒ ﻫﺬﻩ؛ ﻷﻥﹼ ½ ﻫﻮ ﻭ½ ﺍﳉﻨﺲﻟﻴﺲ¼ ﻋﻦﺒﻬﺔ ﺑـ½ ﺍﻟﻮﺟﻮﺩﺍﳌﺸ ﺑﲔ ½ﻻﹶ¼ ﻳﺴﺘﻠﺰﻡ ﺍﻻﺗ ﺑﻨﻔﻲ ﺍﳉﻨﺲ ﻟﻨﻔﻲﻟﻨﻔﻲ ﺗﺄﻭﻳﻠﻜﻢ ﻗﻠﺖ ﻧﻔﻲﻻ¼ﻧﻔﺲ ﺤﺎﺩﻧﻔﻲ ﻓﻴﻜﻮﻥ ﺍﻟﺼﻔﺔ ﺍﻟﺬﺍﺕ ﺍﻟﺼﻔﺔ ﺍﻧﺘﻔﻰ ﻟﻨﻔـﻲ ﻟﻨﻔﻲﻟـﻴﺲ¼ ﻬﺔ ﺑــ½ ﺍﳌـﺸﺒ ﻭﺟﻬـﺔﻻﹶﺃ¼ﻥﹼ ½ﻻﹶ ﻋﻠﻴـﻚ، ﺤﺎﺩﺟﻬﺔ ﺟﻬﺘﲔ: ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﺍﻟﺼﻔﺔ ،ﻗﻠﻨﺎ ﺃﻳﻀﺎﹰ ﺍﳌﺸ¼ﺒﻬﺔ ﻫﺬﻩ؛ ﻷﻥﹼ ½ ﻇـﺎﻫﺮ½ﻻ¼ ﻭﻫﻮﻟﻴﺲ¼ ﻭ ﺍﻟﻠﻔﻈﻬﺔﻲ ﺑـ½ ﺍﻟﻌﻤﻞﺍﳌﺸﺒ ﺑﲔ ½ﻻﹶ¼ ﻳﺴﺘﻠﺰﻡ ﺍﻻﺗ ﺍﻟﻔﺮﻕﺍﻟﺼﻔﺔ ﺑﻨﻔﻲ ﻬـﺎ ﻳﻜﻮﻥ ﻓﻴ ﻭﺍﺣﺪ، ﻟﻴﺲ ﻓﻴﻬﺎ ﲟﻌﲎ ﺃﻧﻪ ﺍﻟﻌﻤﻞﺭﺟﻞﹲ ﳓﻮ½ :ﻻ ﻣﻦ ﻣﻦ ﺑﻴﻨﻬﻤﺎﺍﻟﻔﺮﺩ ﺍﻟﺼﻔﺔ ﻋﻦ ﻟﻨﻔﻲ ﻭﺟﺎﺯ ﺑـﺃﻥ½ﻟﻴﺲ¼ ﺍﳌﺸﺒﻬﺔ ﺭﺟﻞ½ﻻﹶ¼ ﻭﺟﻬﺔ ﺃﻥﹼ ﻋﻠﻴﻚ، ﺍﻟﺪﺍﺭ¼ﻇﺎﻫﺮ ِﻲ ﻭﻫﻮ ﺍﻟﻠﻔﻈﻓﻲ ﺍﻷﻓﺮﺍﺩﺟﻬﺔ ﺟﻬﺘﲔ: ﺍﻟﻔﺮﻕ ﺃﻧـﻪ ﺭﺟﻞ ﻓِﻲ ﺍﻟﺸﺊﻓﻴﻬﺎﳓﻮ½ : ﺍﻟﺼﻔﺔ ﻋﻦ ﺭﺟﺎﻝ،ﻣﻦﻭﺃﻥﹼ ½ ﲟﻌـﲎﻓﻴﻬﺎ ﻭﺟﺎﺯﺍﻟﺪﺍﺭﺃﻥ¼ﻳﻜﻮﻥ ﺭﺟﻞﻻﻭﺍﺣﺪ، ﺣﻘﻴﻘﺔﻟﻴﺲ ﲟﻌﲎ ﺃﻧﻪ ﻳﻨﻔﻲ ﺍﻟﺪﺍﺭ¼ ﺍﳉﻨﺲﻞﹲ ﻓِﻲ ﻟﻨﻔﻲ ½ﻻ ﺭﺟ ﺍﻷﻓﺮﺍﺩﻻ¼ﳓﻮ: ﺭﺟﻼﻥﻋﻦﺃﻭ ﺍﻟﻔﺮﺩ ﺍﻟﺼﻔﺔ ﻓﺎﻓﺘﺮﻗﺘﺎ،ﻻ"ﻩ". ﺭﺟﻼﻥ ﺃﻭ ﻟﻨﻔﻲ ﳚﻮﺯ ﺍﻟﺪﺍﺭ ،ﻓﻼ ﻟﻴﺲ ﺭﺟﻞ ﻓِﻲ ﺍﻟﺪﺍﺭ¼ ﲟﻌﲎ ﺃﻧﻪ ﺭﺟﺎﻝ ﳓﻮ½ : ﺣﻘﻴﻘﺔ ﺍﻟﺸﺊ ﻓﻴﻬﺎ ﻋﻦ ﻳﻜﻮﻥﺍﻟﺼﻔﺔ ﺍﳉﻨﺲﺃﻥﻳﻨﻔﻲ ِﻲ ½ﻻ¼ ﺍﻟﺮﺟﻞ ﻓﻭﺃﻥﹼ ﺣﻘﻴﻘﺔﺭﺟﺎﻝ، ﺭﺟﻼﻥ ﺃﻭ
ﺍﳌﺴﻨﺪ¼ ﺟﻨﺲ ﻳﺸﻤﻞ ﲨﻴﻊ ﻓﻘﻮﻟﻪ½ :ﻫﻮ ﻓﻴﻬﺎﻟﻨﻔﻲ ﻳﻜﻮﻥﻻ¼ ﺗﻌﺮﻳﻒﺃﻥ ﺧﱪ ½ ﺷﺮﻭﻉ ﻓ ﺍﳌﺴﻨﺪ[ ﻗﻮﻟﻪ] : ﻓﺎﻓﺘﺮﻗﺘﺎ" ،ﻩ". ﺍﳉﻨﺲﺭﺟﺎﻝ ﺭﺟﻼﻥ ﺃﻭ ﻓﻼِﻲﳚﻮﺯ ِﻲ ﺍﻟﺪﺍﺭ، ﻫﻮ ﺍﻟﺮﺟﻞ ﻓ ﺣﻘﻴﻘﺔ ) (٢ﻟﻴﺲ ﻏـﲑ ﺟﻨﺲﺧـﺮﺝ ﺍﳌﺴﻨﺪ¼ﻓـﺼﻞ ﺑﻌـﺪ½ﻫﻮﺩﺧﻮﻟِﻬـﺎ¼ ﻭﻗﻮﻟـﻪ½ : ﺗﻌﺮﻳﻒ¼ ﻭ½ ﺍﳌﺒﺘـﺪﺃِﻲﻭ½ﻛـﺎﻥ ﺍﳌﺴﻨﺪ ) (٢ﻣﺎ ﻳﺸﻤﻞﺑـﻪﲨﻴﻊ ﻓﻘﻮﻟﻪ: ﻭﻏﲑﻫـﺎ،ﺍﳉﻨﺲ ﺧﱪﺇﻥﹼ½¼ﻻ¼ ﻟﻨﻔﻲ ﻛﺨـﱪﺷﺮﻭﻉ ﻓ ﺍﳌﺴﻨﺪ[ ﻗﻮﻟﻪ:ﻫﻮ]ﻫﻮ ﹶﻬﺎ، ﻓﺼﻞِﻬﺎ ﻓﻬﻮ ﺑﻌﺪ¼ ﺩﺧﻮﻟ ﺑﻌﺪ ﻣﺴﻨﺪ ﻗﺎﺋﻢ¼ ﻭﻏﲑﻫﺎ،ﻗﺎﺋﻢ¼ ﻓ ﳓﻮﺇ:ﻥﹼ¼½ﻻ ﺭﺟﻞ ﻛﺨﱪﺪ ﻋﻠﻰ ﻭﺍﻧﻄﺒﻖ ﺍﳊ ﺧﱪ ﻟﻏﲑ ﺧﺮﺝ ﺑﻪ ﺩﺧﻮﻟِﻬﺎ ﻭﻗﻮﻟﻪـ½ ½: ﺍﶈﺪﻭﺩ ¼،ﻭ½ ﺍﳌﺒﺘﺪﺃ ﻭ½ﻛﺎﻥ ﺍﳌﻘﺼﻮﺩﺍﳌﺴﻨﺪ ﻣﺎ ﻫﻮ
ِـﻲ ﺍﳌـﺸﺒ ﺭﺟﻞﺇﻥﹼ¼، ﲟـﺸﺎﺑِﻬﺔ ½ ﺍﶈﺪﻭﺩ،ﺗﻌﻤـﻞ ﻋﻠﻰ ﺍﳉـﻨﺲ ﺍﳊﺪﻟﻨﻔـﻲ ﻭﺍﻧﻄﺒﻖﺍﻟﹼﺘِـﻲ ﺍﳌﻘﺼﻮﺩﻥﹼ ½ﻻﹶ¼ ﻭﺍﻋﻠﻢ ﺃ ﺑﺎﻟﻔﻌـﻞﻟ ﻓﹶﻬﺎ، ِﻬﺎﻬﺔﻓﻬﻮ ﺧﱪ ﻭﻑﺩﺧﻮﻟ ﺍﳊـﺮﺑﻌﺪ ﻣـﻦﻣﺴﻨﺪ ﻗﺎﺋﻢ¼ﻭ½ﻓﺇـ½ﻥﹼ¼ﻗﺎﺋﻢ¼ ﳓﻮ½ :ﻻ ﺃﻢ ﺍﻟﻨﻈﲑ، ﲪﻞ ﺍﻟﻨﻈﲑ ﺍﻹﺛﺒﺎﺕ ﻭﺇﻧﻬﺎ ﺍﻋﻠﻢ ﻓِﻲ ﻬﺔ ﺛﹸﻢﺑﺎﻟﻔﻌﻞ ﻋﻠﻰ ﺍﳌﺸﺒ ﺍﳊﺮﻭﻑ ﺑﺎﺏﻥﹼ¼ ﻣﻦ ﻣﻦ ﻭ½ﺇ ﻓﻴﻜﻮﻥﻥﹼ¼، ﺍﻟﻨﻔﻲﺑِﻬﺔ ½ﺇ ﻟﺘﺄﻛﻴﺪ ﲟﺸﺎ ﺍﳉﻨﺲ ﺗﻌﻤﻞ ﻟﺘﺄﻛﻴﺪ ﻟﻨﻔﻲ ﻷﺎﻻﹶ¼ ﺍﻟﹼﺘِﻲ ﺍﻟﺘﺄﻛﻴﺪ؛ﻥﹼ ½ ﻭﺍﻋﻠﻢ ﺃ ﻋﻠـﻰ ﺍﻟﻨﻈﲑ،ﺃﻧﻪﺛﹸﻢﻣﺮﻓﻮﻉ ﺫﻫﺐ ﺇﻟﹶﻰ ﻓﻤﻨﻬﻢ ﻣﻦ ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓِﻲ ﻻﲰﻬﺎ ﻟﺘﺄﻛﻴﺪ ﻫﺬﻩ ﻷﺎﻥﹼ ½ﻻﹶ¼ ﺍﻟﺘﺄﻛﻴﺪ؛ﻋﻠﻰ ﺃ ﺍﺗﻔﻘﻮﺍ ﺍﻋﻠﻢ ﺃﻢ ﺍﻟﻨﻈﲑ ﻋﻠﻰ ﺧﱪﻫﺎ،ﲪﻞ ﻓﻴﻜﻮﻥﺭﻓﻊﻣﻦ ﺑﺎﺏ ﻟﺘﺄﻛﻴﺪ ﺍﻟﻨﻔﻲ ﻧﺎﺻﺒﺔﻭﺇﻧﻬﺎ ﺍﻹﺛﺒﺎﺕ ﻫـﻮ ﺑﺎﻻﺑﺘﺪﺍﺀﺃﻧﻪ ﻭﻣﺎ ﳏﻞﹼﻣﻦﺍﻟﺮﻓﻊ ﺍﲰﻬﺎ ﻓِﻲ ﺳﻴﺒﻮﻳﻪ ،ﻓـ½ ﻧﺎﺻﺒﺔﻗﻮﻝ ﻫﺬﻩ¼ ﻭﻫﻮ ﺩﺧﻮﻝ ½ﻻﹶ ﺍﺗﻣﺎ ﺑﻌﺪﻩﻋﻠﻰ ﻣﺮﻓﻮﻉ ﺫﻫﺐ ﺇﻟﹶﻰ ﻓﻤﻨﻬﻢ ﻭﺍﺧﺘﻠﻔﻮﺍﻻﹶ¼ﻓِﻲﻫﺬﻩﺭﻓﻊﻣﻊﺧﱪﻫﺎ، ﻻﲰﻬﺎ ﻛﺎﻥﻋﻠﻰﻗﺒﻞﺃﻥﹼ ½ﻻﹶ¼ ﻔﻘﻮﺍ ﺑﻌﺪﻩﻋﺎﻣﻫﻮـﺎ ﺧﱪﻫـﺎ ﲤـﻴﻢ ﻻ ﻣﺮﻓﻮﻉ ﺑ ﻭﺍﻟﺰﳐﺸﺮ ﻓﻱـ½ﺇﻟﻻﹶﹶﻰ¼ ﺃﻧﻪ ﺍﻷﺧﻔﺶ¼ ﻭﺍﳌ ﻣﺎﺧﱪﻩ، ﻳﻈﻬـﺮﻭﻥ ﻭﻣﺎ ﺍﻟﺮﻓﻊ ﺑﺎﻻﺑﺘﺪﺍﺀ ِﻬﺎ،ﻓِﻲﻭﺑﻨﻮﳏﻞﹼ ﺍﲰﻬﺎ ﻫﺬﻩ ﻣﻊ ﻭﻫﻮﺒﺮﺩﻗﻮﻝ ﺳﻴﺒﻮﻳﻪ، ﻭﺫﻫﺐﺩﺧﻮﻝ ½ﻻﹶ ﻛﺎﻥ ﻗﺒﻞ ﺗﻘـﺪﻳﺮﻣﺍﺎﹰ، ﻳﻈﻬﺮﻭﻥﺎﹰ ﻭﻻ ﻳﺜﺒﺘﻮﻥ ﻻﺧﱪﻫﺎ ﻟﻔﻈ ِﻬﺎ،ﺃﻭ ﻻ ﺍﳊﺬﻑ، ﺍﳊﺬﻑ ﻋﻨﺪﻫﻢ ﻭﺫﻫﺐﺎ؛ ﻷﻥﹼ ﺧﱪﻩ،ﺃﻭ ﺧﺎﺻ ﻛﺎﻥ ﺧﱪﻫﺎ ﻋﺎ ﻭﺑﻨﻮ ﲤﻴﻢ ﻭﺟﻮﺏﻣﺮﻓﻮﻉ ﺑ ﺩﻟﻴﻞﻟﹶﻰ ﺃﻧﻪ ﻭﺍﻟﺰﳐﺸﺮﻱ ﺇ ﻛﺜﺮﺓﻭﺍﳌﺒﺮﺩ ﺍﻷﺧﻔﺶ
i
ﻳﺜﺒﺘﻮﻥ"ﻩ، ﺣﺎﺟﺔ ﺇﻟﺃﻭﹶﻰﻻﺍﳋﱪ، ﻭﺟﻮﺏ ﻓﻼ ﺩﻟﻴﻞ ﺑﺎﻟﻔﺎﻋﻞ ﻋﻨﺪﻫﻢ¼ ﻓﻴﺘﻢ ﺍﳊﺬﻑ ½ﺍﻧﺘﻔﻰ ﻛﺜﺮﺓﻓﻌﻞ ﲟﻌﲎ ﺎ؛ﻻﹶ¼ﻷﻥﹼﺍﺳﻢ ﻓﻴﻘﻮﻟﻮﻥ:ﺧﺎﺇﻥﹼﺻ ½ ﺳﻦ".ﻟﻔﻈﺎﹰ ﻭﻻ ﺗﻘﺪﻳﺮﺍﹰ، ﺧﱪﻫﺎ ﺍﳊﺬﻑ، ﻛﺎﻥ ﺃﻭ ﻓﻴﻘﻮﻟﻮﻥ :ﺇﻥﹼ ½ﻻﹶ¼ ﺍﺳﻢ ﻓﻌﻞ ﲟﻌﲎ ½ﺍﻧﺘﻔﻰ¼ ﻓﻴﺘﻢ ﺑﺎﻟﻔﺎﻋﻞ ﻓﻼ ﺣﺎﺟﺔ ﺇﻟﹶﻰ ﺍﳋﱪ" ،ﻩ ،ﺳﻦ".
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ﺍﻟﺜﺎﻧﻲ :ﻓِﻲ ﺍﳌﻨﺼﻮﺑﺎﺕ :ﺍﻻﲰﺎﺀ ﺍﳌﻨﺼﻮﺑﺔ ﺍﺛﻨﺎ ﻋﺸﺮ ﻗﺴﻤﺎﹰl k ﺍﳌﻘﺼﺪ ِ )(٢
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ﺍﳌﻔﻌﻮﻝ ﺍﳌﻄﻠﻖ ﻭﺑﻪ ﻭﻓﻴﻪ ﻭﻟﻪ ﻭﻣﻌﻪ ﻭﺍﳊﺎﻝ ﻭﺍﻟﺘﻤﻴﻴﺰ ﻭﺍﳌﺴﺘﺜﲎ ﻭﺍﺳﻢ )(٣
) (١ﻗﻮﻟﻪ] :ﺍﳌﻘﺼﺪ ...ﺇﱁ[ ﻟﹶﻤﺎ ﻓﺮﻍ ﻋﻦ ﺑﻴﺎﻥ ﺍﳌﻘﺼﺪ ﺍﻷﻭﻝ ﺍﳌﺸﺘﻤﻞ ﻋﻠﻰ ﺍﳌﺮﻓﻮﻋﺎﺕ ،ﺷﺮﻉ ﻓِﻲ ﺑﻴﺎﻥ ﺍﳌﻘﺼﺪ ﺍﻟﺜﺎﻧِﻲ ﺍﳌﺸﺘﻤﻞ ﻋﻠﻰ ﺍﳌﻨﺼﻮﺑﺎﺕ ،ﻓﻘﺎﻝ½ :ﺍﳌﻘﺼﺪ ﺍﻟﺜﺎﻧِﻲ ﻓِﻲ ﺍﳌﻨﺼﻮﺑﺎﺕ¼ ﻭﻫﻮ ﲨﻊ ﻣﻨﺼﻮﺏ ﻻ ﻣﻨﺼﻮﺑﺔ ﻟِﻤﺎ ﻣﺮ ﲢﺖ ﺍﳌﺮﻓﻮﻋﺎﺕ ،ﻭﺇﻧﻤﺎ ﺫﻛﺮﻫﺎ ﻋﻘﻴﺐ ﺍﳌﺮﻓﻮﻋﺎﺕ ﻻﺷﺘﺮﺍﻛﻬﻤﺎ ﻓِﻲ ﺃﻥﹼ ﺍﻟﻌﺎﻣﻞ ﺍﻟﻮﺍﺣﺪ ﻳﻌﻤﻞ ﻓﻴﻬﻤﺎ ﳓﻮ½ :ﺿﺮﺏ ﺯﻳﺪ ﻋﻤﺮﻭﺍﹰ¼ ،ﻭﰲ ﺃﻥﹼ ﺍﳌﻨﺼﻮﺏ ﻟﻔﻈﺎﹰ ﻗﺪ ﻳﻜﻮﻥ ﻣﺮﻓﻮﻋﺎﹰ ﻣﻌﲎ ﻭﺑﺎﻟﻌﻜﺲ ﻛﻤﺎ ﻓِﻲ ﺑﺎﺏ ½ﻣﻔﺎﻋﻠﺔ¼ ﳓﻮ½ :ﺿﺎﺭﺏ ﺯﻳﺪ ﻋﻤﺮﻭﺍﹰ¼ ،ﻭﺇﻧﻤﺎ ﻗﺪﻡ ﺍﳌﻨﺼﻮﺑﺎﺕ ﻋﻠﻰ ﺍﻟﹾﻤﺠﺮﻭﺭﺍﺕ ﺇﻣﺎ ﻻﺷﺘﻤﺎﻟِﻬﺎ ﻋﻠﻰ ﺍﳊﺮﻛﺔ ﺍﳋﻔﻴﻔﺔ؛ ﻷﻥﹼ ﺍﳋﻔﻴﻒ ﻳﻌﻠﻮ ﻋﻠﻰ ﺍﻟﺜﻘﻴﻞ ،ﺃﻭ ﻟﻜﺜﺮﺓ ﺃﻧﻮﺍﻋﻬﺎ ﺑﺎﻟﻨﻈﺮ ﺇﻟﹶﻰ ﺍﻟﹾﻤﺠﺮﻭﺭﺍﺕ ،ﻷﻥﹼ ﻛﺜﺮﺓ ﺍﻟﺸﺊ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﺒﻴﺎﻥ ﻳﻘﺘﻀﻲ ﻛﺜﺮﺓ ﺍﻻﻫﺘﻤﺎﻡ ﻭﻛﺜﺮﺓ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺬﻛﺮ ﺍﻟﺸﺊ ﻳﻮﺟﺐ ﺗﻘﺪﳝﻪ ،ﺃﻭ ﻷﺎ ﻣﻌﻤﻮﻻﺕ ﺍﻟﻔﻌﻞ ﲞﻼﻑ ﺍﺮﻭﺭﺍﺕ ﻓﺈﻧﻬﺎ ﻣﻌﻤﻮﻻﺕ ﺍﳊﺮﻑ ،ﻓﻜﺎﻧﺖ ﺍﳌﻨﺼﻮﺑﺎﺕ ﺃﻗﻮﻯ ﻭﺍﻷﻗﻮﻯ ﺃﺣﻖ ﺑﺎﻟﺘﻘﺪﱘ" ،ﻱ".
) (٢ﻗﻮﻟﻪ] :ﺍﺛﻨﺎ ﻋﺸﺮ ﻗﺴﻤﺎﹰ[ ﺇﻧﻤﺎ ﺍﳓﺼﺮﺕ ﺍﳌﻨﺼﻮﺑﺎﺕ ﻓِﻲ ﺍﺛﻨﻲ ﻋﺸﺮ ﻗﺴﻤﺎﹰ؛ ﻷﻥﹼ ﻋﺎﻣﻞ ﺍﻻﺳﻢ ﺍﳌﻨﺼﻮﺏ ﻻ ﳜﻠﻮ ﺇﻣﺎ ﻓﻌﻞ ﺃﻭ ﺷﺒﻬﻪ ﺃﻭ ﺣﺮﻑ ،ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻌﺎﻣﻞ ﻓﻌﻼﹰ ﺃﻭ ﺷﺒﻬﻪ ﻓﻤﻌﻤﻮﻟﹸﻬﺎ ﺍﳌﻨﺼﻮﺏ ﻻ ﳜﻠﻮ ﺇﻣﺎ ﻣﻦ ﺍﳌﻔﺎﻋﻴﻞ ﺃﻭ ﻣﻦ ﺍﳌﻠﺤﻘﺎﺕ ﺑِﻬﺎ ﻓﺈﻥ ﻛﺎﻥ ﻣﻦ ﺍﳌﻔﺎﻋﻴﻞ ﻓﻼ ﳜﻠﻮ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺟﺰﺀ ﻣﻦ ﻣﻔﻬﻮﻡ ﺍﻟﻔﻌﻞ ﺃﻭ ﻻ ،ﻓﺎﻷﻭﻝ ﻣﻔﻌﻮﻝ ﻣﻄﻠﻖ ،ﻭﺍﻟﺜﺎﻧِﻲ ﻻ ﳜﻠﻮ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻔﻌﻞ ﻭﺍﻗﻌﺎﹰ ﻋﻠﻴﻪ ﺃﻭ ﻓﻴﻪ ﺃﻭ ﻟﻪ ﺃﻭ ﻣﻌﻪ، ﻓﺎﻷﻭﻝ ﻫﻮ ﺍﳌﻔﻌﻮﻝ ﺑﻪ ،ﻭﺍﻟﺜﺎﻧِﻲ ﻫﻮ ﺍﳌﻔﻌﻮﻝ ﻓﻴﻪ ،ﻭﺍﻟﺜﺎﻟﺚ ﻫﻮ ﺍﳌﻔﻌﻮﻝ ﻟﻪ ،ﻭﺍﻟﺮﺍﺑﻊ ﻫﻮ ﺍﳌﻔﻌﻮﻝ ﻣﻌﻪ، ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﻣﻠﺤﻘﺎﺕ ﺍﳌﻔﺎﻋﻴﻞ ﻓﺄﻳﻀﺎﹰ ﻻ ﳜﻠﻮ ﺇﻣﺎ ﻣﺒﻴﻦ ﺃﻭ ﻻ ،ﺍﻟﺜﺎﻧِﻲ ﻫﻮ ﺍﳌﺴﺘﺜﲎ ،ﻭﺍﻷﻭﻝ ﺇﻣﺎ ﻣﺒﻴﻦ ﻟﻠﺬﺍﺕ ﺃﻭ ﻟﻠﺼﻔﺔ ﻓﺎﻷﻭﻝ ﻫﻮ ﺍﻟﺘﻤﻴﻴﺰ ،ﻭﺍﻟﺜﺎﻧِﻲ ﻫﻮ ﺍﳊﺎﻝ ،ﻭﺇﻥ ﻛﺎﻥ ﻋﺎﻣﻠﻪ ﺣﺮﻓﺎﹰ ﻓﻼ ﳜﻠﻮ ﺫﻟﻚ ﺍﻻﺳﻢ ﺍﳌﻨﺼﻮﺏ ﺇﻣﺎ ﻣﺴﻨﺪ ﺇﻟﻴﻪ ﺃﻭ ﻣﺴﻨﺪ ﺑﻪ ﻓﺎﻷﻭﻝ ﻻ ﳜﻠﻮ ﺇﻣﺎ ﻓِﻲ ﻛﻼﻡ ﻣﻮﺟﺐ ﺃﻭ ﻏﲑ ﻣﻮﺟﺐ ﻓﺎﻷﻭﻝ ﻫﻮ ﺍﺳﻢ ﺍﳊﺮﻭﻑ ﺍﳌﺸﺒﻬﺔ ﺑﺎﻟﻔﻌﻞ ،ﻭﺍﻟﺜﺎﻧِﻲ ﺍﺳﻢ ½ﻻ¼ ﺍﻟﹼﺘِﻲ ﻟﻨﻔِﻲ ﺍﳉﻨﺲ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﺴﻨﺪﺍﹰ ﺑﻪ ﻓﺄﻳﻀﺎﹰ ﻻ ﳜﻠﻮ ﺇﻣﺎ ﻓِﻲ ﻛﻼﻡ ﻣﻮﺟﺐ ﺃﻭ ﻏﲑ ﻣﻮﺟﺐ ﻓﺎﻷﻭﻝ ﻫﻮ ﺧﱪ ﺍﻷﻓﻌﺎﻝ ﺍﻟﻨﺎﻗﺼﺔ ﺳﻮﻯ ½ﻟﻴﺲ¼ ،ﻭﺍﻟﺜﺎﻧِﻲ ﺧﱪ ½ﻟﻴﺲ¼ ﻭ½ﻣﺎ¼ ﻭ½ﻻﹶ¼ ﺍﳌﺸﺒﻬﺘﲔ ﺑـ½ﻟﻴﺲ¼" ،ﺳﻦ". ) (٣ﻗﻮﻟﻪ] :ﺍﳌﻔﻌﻮﻝ ﺍﳌﻄﻠﻖ ...ﺇﱁ[ ﻭﻗﺪ ﺃﻧﺸﺪ ﺍﻟﺸﺎﻋﺮ ﺬﻩ ﺍﳌﻔﺎﻋﻴﻞ ﺍﳋﻤﺴﺔ ﺑﻘﻮﻟﻪ :ﺷﻌﺮ ﺣﻤِﺪﺕ ﺣﻤﺪﺍﹰ ﺣﺎﻣِﺪﺍﹰ ﻭﺣﻤِﻴﺪﺍﹰ ﺭِﻋﺎﻳﺔﹶ
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ﺷﻜﹾﺮِﻩِ
ﺩﻫﺮﺍﹰ
ﻣﺪِﻳﺪﺍﹰ
ﻭﺍﻟﺴﲑﺍﻓِﻲ ﺯﺍﺩ ﻣﻔﻌﻮﻻﹰ ﺳﺎﺩﺳﺎﹰ ﲰﺎﻩ ﺑـ½ﻣﻔﻌﻮﻝ ﻣﻨﻪ¼ ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿:ﻭﺍﺧﺘﺎﺭ ﻣﻮﺳﻰ ﻗﹶﻮﻣﻪ]﴾ﺍﻷﻋﺮﺍﻑ[١٥٥ :
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Å
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kﻥﹼ¼ ﻭﺃﺧﻮﺍﺎ ﻭﺧﱪ ½ﻛﺎﻥ¼ ﻭﺃﺧﻮﺍﺎ ﻭﺍﳌﻨﺼﻮﺏ ﺑـ½ﻻ¼ ﺍﻟﹼﱵ ﻟﻨﻔﻲl ½ﺇ ﺍﳉﻨﺲ ﻭﺧﱪ ½ﻣﺎ¼ ﻭ½ﻻ¼ﺍﳌﺸﺒﻬﺘﲔ ﺑـ½ﻟﻴﺲ¼ : .ﺍﳌﻔﻌﻮﻝ ﺍﳌﻄﻠﻖ
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ﻭﻫﻮ ﻣﺼﺪﺭ ﲟﻌﲎ ﻓﻌﻞ ﻣﺬﻛﻮﺭ ﻗﺒﻠﻪ ،ﻭﻳﺬﻛﺮ ﻟﻠﺘﺄﻛﻴﺪ ﻛـ½ﺿﺮﺑﺖ ﺿﺮﺑﺎﹰ¼، )(٢
ﺃﻭ ﻟﺒﻴﺎﻥ ﺍﻟﻨﻮﻉ ﳓﻮ½ :ﺟﻠﺴﺖ ﺟﻠﺴﺔ ﺍﻟﻘﺎﺭﻱ¼.......................، )(٣
ﺃﻱ :ﻣﻦ ﻗﻮﻣﻪ ،ﻟﻜﻨﻪ ﻳﺮِﺩ ﻋﻠﻴﻪ ﺑﺄﻧﻪ ﻟﻮ ﺻﺢ ﺫﻟﻚ ﻟﺼﺢ ﺃﻥ ﻳﻘﺎﻝ ½ﻣﻔﻌﻮﻝ ﺇﻟﻴﻪ¼ ﻓِﻲ ﻗﻮﻟﻪ½ :ﺩﺧﻠﺖ ﺍﻟﺒﻴﺖ¼؛ ﺇﺫ ﺃﺻﻠﻪ ½ﺩﺧﻠﺖ ﺇﻟﹶﻰ ﺍﻟﺒﻴﺖ¼ ،ﻭﺃﻥ ﻳﻘﺎﻝ ½ﻣﻔﻌﻮﻝ ﻋﻠﻴﻪ¼ ﻓِﻲ ﻗﻮﻝ ﺍﳌﻠﺘﻤﺲ :ﻉ ﺃﹶﺑِﻴﺖ ﺟﻨﺐ ﺍﻟﹾﻔِﺮﺍﻕِ ﻭﺍﻟﺪﻫﺮ ﺃﹶﻃﹾﻌﻤﻪ .ﺃﻱ :ﻋﻠﻰ ﺟﻨﺐ ﺍﻟﻔﺮﺍﻕ ،ﻭﻟﹶﻢ ﻳﻘﻞ ﺑﻪ ﺃﺣﺪ ،ﻭﺍﻟﺰﺟﺎﺝ ﺃﺳﻘﻂ ﺍﳌﻔﻌﻮﻝ ﻣﻌﻪ ﻭﺍﳌﻔﻌﻮﻝ ﻟﻪ ﻭﺃﺩﺧﻞ ﺍﻷﻭﻝ ﻓِﻲ ﺍﳌﻔﻌﻮﻝ ﺑﻪ ﻭﺍﻟﺜﺎﻧِﻲ ﻓِﻲ ﺍﳌﻔﻌﻮﻝ ﺍﳌﻄﻠﻖ" ،ﻱ".
) (١ﻗﻮﻟﻪ] :ﺍﳌﻔﻌﻮﻝ ﺍﳌﻄﻠﻖ[ ﺇﻧﻤﺎ ﲰﻲ ﺑﺎﳌﻄﻠﻖ ﻟﺼﺤﺔ ﺇﻃﻼﻕ ﺻﻴﻐﺔ ﺍﳌﻔﻌﻮﻝ ﻋﻠﻴﻪ ﻣﻦ ﻏﲑ ﺗﻘﻴﻴﺪﻩ ﺑﺎﻟﺒﺎﺀ ﺃﻭ ½ﻓِﻲ¼ ﺃﻭ ½ﻣﻊ¼ ﺃﻭ ﺍﻟﻼﻡ ،ﲞﻼﻑ ﺍﻷﺭﺑﻌﺔ ﺍﻟﺒﺎﻗﻴﺔ ﻓﺈﻧﻪ ﻻ ﻳﺼﺢ ﺇﻃﻼﻕ ﺻﻴﻐﺔ ﺍﳌﻔﻌﻮﻝ ﻋﻠﻴﻬﺎ ﺇﻻﹼ ﺑﻌﺪ ﺗﻘﻴﻴﺪﻫﺎ ﺑﺎﻟﺒﺎﺀ ﺃﻭ ½ﻓِﻲ¼ ﺃﻭ ﺍﻟﻼﻡ ﺃﻭ ½ﻣﻊ¼ ،ﻭﺇﻧﻤﺎ ﺍﺑﺘﺪﺃ ﻣﻦ ﺍﳌﻨﺼﻮﺑﺎﺕ ﺑﺎﳌﻔﺎﻋﻴﻞ ﻟﻜﻮﻧِﻬﺎ ﺃﺻﻞ ﺍﳌﻨﺼﻮﺑﺎﺕ ﻓِﻲ ﺍﻟﻨﺼﺐ ﻭﺳﺎﺋﺮ ﺍﳌﻨﺼﻮﺑﺎﺕ ﳏﻤﻮﻝ ﻋﻠﻴﻬﺎ" ،ﻱ".
) (٢ﻗﻮﻟﻪ] :ﻫﻮ ﻣﺼﺪﺭ[ ﺃﻱ :ﺍﳌﻔﻌﻮﻝ ﺍﳌﻄﻠﻖ ﻣﺼﺪﺭ ﲟﻌﲎ ﻓﻌﻞ ﻣﺬﻛﻮﺭ ﻗﺒﻞ ﺫﻟﻚ ﺍﳌﺼﺪﺭ ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﻔﻌﻞ ﻣﺬﻛﻮﺭﺍﹰ ﺣﻘﻴﻘﺔ ﳓﻮ½ :ﺿﺮﺑﺖ ﺿﺮﺑﺎﹰ¼ ،ﺃﻭ ﺣﻜﻤﺎﹰ ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻓﹶﺈِﺫﺍ ﻟﹶﻘِﻴﺘﻢ ﺍﻟﱠﺬِﻳﻦ ﻛﹶﻔﹶﺮﻭﺍ ﻓﹶﻀﺮﺏ ﺍﻟﺮﻗﹶﺎﺏِ﴾]ﳏﻤﺪ [٤ :ﺃﻱ :ﺍﺿﺮﺑﻮﺍ ﺿﺮﺏ ﺍﻟﺮﻗﺎﺏ ،ﻭﺍﻟﻘﺮﻳﻨﺔ ﻋﻠﻰ ﺣﺬﻑ ﺍﻟﻔﻌﻞ ﻧﺼﺐ ﺍﳌﺼﺪﺭ ،ﻭﻣﻌﻨﺎﻩ :ﺇﺫﺍ ﻟﻘﻴﺘﻢ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻓﺎﻗﻄﻌﻮﺍ ﺭﺅﺳﻬﻢ ،ﺃﻭ ﻛﺎﻥ ﺍﲰﺎﹰ ﻣﺸﺘﻤﻼﹰ ﻋﻠﻰ ﻣﻌﲎ ﺍﻟﻔﻌﻞ ﳓﻮ½ :ﺯﻳﺪ ﺿﺎﺭﺏ ﺿﺮﺑﺎﹰ¼، ﻭﻗﻮﻟﻪ½ :ﻫﻮ ﻣﺼﺪﺭ¼ ﺟﻨﺲ ﺷﺎﻣﻞ ﳉﻤﻴﻊ ﺍﳌﺼﺎﺩﺭ ،ﻭﻗﻮﻟﻪ½ :ﲟﻌﲎ ﻓﻌﻞ ﻣﺬﻛﻮﺭ¼ ﻓﺼﻞ ﺧﺮﺝ ﺑﻪ ½ﺗﺄﺩﻳﺒﺎﹰ¼ ﻓِﻲ ﻗﻮﻟﻨﺎ½ :ﺿﺮﺑﺖ ﺯﻳﺪﺍﹰ ﺗﺄﺩﻳﺒﺎﹰ¼ ﻓﺈﻥﹼ ½ﺗﺄﺩﻳﺒﺎﹰ¼ ﻣﺼﺪﺭ ﻟﻜﻦ ﻻ ﲟﻌﲎ ﻓﻌﻞ ﻣﺬﻛﻮﺭ ،ﻭﻗﻮﻟﻪ½ :ﻗﺒﻠﻪ¼ ﻓﺼﻞ ﺁﺧﺮ ﺧﺮﺝ ﺑﻪ ½ﺍﻟﻀﺮﺏ¼ ﻓِﻲ ﻗﻮﻟﻨﺎ½ :ﺍﻟﻀﺮﺏ ﻭﺍﻗﻊ ﻋﻠﻰ ﺯﻳﺪ¼ ﻓﺈﻥﹼ ﺍﻟﻀﺮﺏ ﻣﺼﺪﺭ ﻟﻜﻨﻪ ﻟﻴﺲ ﻗﺒﻠﻪ ﻓﻌﻞ ﺃﻭ ﺷﺒﻬﻪ ﺑﻞ ﺑﻌﺪﻩ، ﻓﺈﻥ ﻗﻠﺖ :ﺇﻥﹼ ½ﺳﻮﻃﺎﹰ¼ ﻓِﻲ ½ﺿﺮﺑﺖ ﺳﻮﻃﺎﹰ¼ ﻣﻔﻌﻮﻝ ﻣﻄﻠﻖ ﻣﻊ ﺃﻧﻪ ﻟﻴﺲ ﲟﻌﲎ ﻓﻌﻞ ﻣﺬﻛﻮﺭ ﻗﺒﻠﻪ ،ﻗﻠﻨﺎ :ﺃﺻﻠﻪ ½ﺿﺮﺑﺘﻪ ﺿﺮﺑﺎﹰ ﺑﺎﻟﺴﻮﻁ¼ ﺃﻭ ½ﺿﺮﺑﺘﻪ ﺿﺮﺏ ﺳﻮﻁ¼ ﻓﻜﺎﻥ ﲟﻌﲎ ﻓﻌﻞ ﻣﺬﻛﻮﺭ ﻗﺒﻠﻪ ﺗﻘﺪﻳﺮﺍﹰ" ،ﻱ". ) (٣ﻗﻮﻟﻪ] :ﻟﺒﻴﺎﻥ ﺍﻟﻨﻮﻉ[ ﺃﻱ :ﺍﳌﻔﻌﻮﻝ ﺍﳌﻄﻠﻖ ﻗﺪ ﻳﺬﻛﺮ ﻟﺒﻴﺎﻥ ﺍﻟﻨﻮﻉ ﻣﻦ ﺟﻨﺲ ﺍﻟﻔﻌﻞ ﺍﳌﺬﻛﻮﺭ ﻗﺒﻠﻪ، ﻭﻳﻜﻮﻥ ﺍﳌﻔﻌﻮﻝ ﺍﳌﻄﻠﻖ ﻟﺒﻴﺎﻥ ﺍﻟﻨﻮﻉ ﺇﻥ ﺩﻝﹼ ﻋﻠﻰ ﻧﻮﻉ ،ﻭﻣﻌﺮﻓﺘﻪ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﻭﺯﻥ ﺍﻟﻨﻮﻉ ﻭﻫﻮ ﻓِﻌﻠﹶﺔ ﺑﻜﺴﺮ ﺍﻟﻔﺎﺀ ،ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﻘﻴﺪﺍﹰ ﺇﻣﺎ ﺑﺎﻟﺼﻔﺔ ﳓﻮ½ :ﺿﺮﺑﺖ ﺿﺮﺑﺎﹰ ﺷﺪﻳﺪﺍﹰ¼ ﻓﺈﻥﹼ ﺍﻟﺸﺪﺓ ﻧﻮﻉ ﻣﻦ ﺟﻨﺲ
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kﻟﺒﻴﺎﻥ ﺍﻟﻌﺪﺩ ﻛـ½ﺟﻠﺴﺖ ﺟﻠﺴﺔ ﺃﻭ ﺟﻠﺴﺘﲔ ﺃﻭ ﺟﻠﺴﺎﺕ¼ ،ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﻦ ﻏﲑl ﺃﻭ )(٢
)(١
ﻟﻔﻆ ﺍﻟﻔﻌﻞ ﺍﳌﺬﻛﻮﺭ ﳓﻮ½ :ﻗﻌﺪﺕ ﺟﻠﻮﺳﺎﹰ¼ ﻭ½ﺃﻧﺒﺖ ﻧﺒﺎﺗﺎﹰ¼ ،ﻭﻗﺪ ﳛﺬﻑ
)(٣
ﻓﻌﻠﻪ ﻟﻘﻴﺎﻡ ﻗﺮﻳﻨﺔ ﺟﻮﺍﺯﺍﹰ ﻛﻘﻮﻟﻚ ﻟﻠﻘﺎﺩﻡ½ :ﺧﲑ ﻣﻘﺪﻡ¼ ﺃﻱ½ :ﻗﺪﻣﺖ ﻗﺪﻭﻣﺎﹰ
ﺧﲑ ﻣﻘﺪﻡ¼ ﻭﻭﺟﻮﺑﺎﹰ ﲰﺎﻋﺎﹰ ﳓﻮ½ :ﺳﻘﻴﺎﹰ¼ ﻭ½ﺷﻜﺮﺍﹰ¼.................... )(٤
ﺍﻟﻀﺮﺏ ،ﺃﻭ ﺑﺎﻹﺿﺎﻓﺔ ﳓﻮ½ :ﻗﻌﺪﺕ ﻗﻌﻮﺩ ﺍﳌﺼﻠﹼﻲ¼ ﻓﺈﻥﹼ ﻗﻌﻮﺩ ﺍﳌﺼﻠﹼﻲ ﻧﻮﻉ ﻣﻦ ﺟﻨﺲ ﺍﻟﻘﻌﻮﺩ" ،ﻩ". ) (١ﻗﻮﻟﻪ] :ﺃﻭ ﻟﺒﻴﺎﻥ ﺍﻟﻌﺪﺩ[ ﺇﻥ ﺩﻝﹼ ﻋﻠﻰ ﻋﺪﺩ ،ﻭﻣﻌﺮﻓﺘﻪ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﻭﺯﻥ ﺍﳌﺮﺓ ﻭﻫﻮ ﻓﹶﻌﻠﹶﺔ ﺑﻔﺘﺢ ﺍﻟﻔﺎﺀ، ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺑﺼﻴﻐﺔ ﺍﻟﺘﺜﻨﻴﺔ ﺃﻭ ﺍﳉﻤﻊ ،ﻭﺇﻧﻤﺎ ﺍﳓﺼﺮﺕ ﺃﻏﺮﺍﺽ ﺑﻴﺎﻥ ﺍﳌﻔﻌﻮﻝ ﺍﳌﻄﻠﻖ ﻓِﻲ ﺍﻟﺜﻠﺜﺔ؛ ﻷﻥﹼ ﺍﳌﻔﻌﻮﻝ ﺍﳌﻄﻠﻖ ﻻ ﳜﻠﻮ ﺇﻣﺎ ﻓِﻲ ﻣﻔﻬﻮﻣﻪ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﻣﻔﻬﻮﻡ ﺍﻟﻔﻌﻞ ﺃﻭ ﻻ ،ﺍﻟﺜﺎﻧِﻲ ﻟﻠﺘﺄﻛﻴﺪ ،ﻭﺍﻷﻭﻝ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻓﻴﻪ ﺯﻳﺎﺩﺓ ﻟﻠﻨﻮﻉ ﺃﻭ ﻟﻠﻌﺪﺩ ﺍﻷﻭﻝ ﻟﻠﻨﻮﻉ ،ﻭﺍﻟﺜﺎﻧِﻲ ﻟﻠﻌﺪﺩ" ،ﺳﻦ". ) (٢ﻗﻮﻟﻪ] :ﻭﻗﺪ ﻳﻜﻮﻥ ...ﺇﱁ[ ﻫﺬﺍ ﻋﻨﺪ ﺍﳌﺒﺮﺩ ﻭﺍﻟﻜﺴﺎﺋﻲ ،ﻭﻋﻨﺪ ﺳﻴﺒﻮﻳﻪ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﻟﻔﻈﻪ ﻓـ½ﺟﻠﻮﺳﺎﹰ¼ ﻓِﻲ ½ﻗﻌﺪﺕ ﺟﻠﻮﺳﺎﹰ¼ ﻣﻨﺼﻮﺏ ﺑـ½ﻗﻌﺪﺕ¼ ﻋﻨﺪﳘﺎ ﻭﻋﻠﻴﻪ ﺍﻷﻛﺜﺮﻭﻥ ،ﻭﺑـ½ﺟﻠﺴﺖ¼ ﻋﻨﺪﻩ، ﻭﻣﻨﻘﻮﺽ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿:ﻟﹶﻦ ﻳﻀﺮﻭﺍﹾ ﺍﻟﻠﹼﻪ ﺷﻴﺌﺎﹰ﴾]ﺁﻝ ﻋﻤﺮﺍﻥ [١٧٦ :ﻭﺍﳉﻮﺍﺏ ﺃﻥﹼ ½ﺷﻴﺌﺎﹰ¼ ﲟﻌﲎ ﻗﻠﻴﻞ ﻭﻫﻮ ﺻﻔﺔ ﳌﻮﺻﻮﻑ ﳏﺬﻭﻑ ﻭﻫﻮ ﺿﺮﺍ ﺃﻱ :ﻻﻳﻀﺮﻭﻧﻪ ﺿﺮﺍ ﻗﻠﻴﻼﹰ ،ﻭﻗﻴﻞ :ﺇﻥﹼ ﺗﻘﺪﻳﺮ ﺍﻟﻌﺎﻣﻞ ﻋﻨﺪ ﺳﻴﺒﻮﻳﻪ ﻓﻴﻤﺎ ﻳﻜﻮﻥ ﻟﻪ ﻓﻌﻞ ﻣﺴﺘﻌﻤﻞ ﻓِﻲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ،ﻭﺇﻻﹼ ﻓﻬﻮ ﺃﻳﻀﺎﹰ ﻗﺎﺋﻞ ﺑﺄﻥﹼ ﺍﻟﻌﺎﻣﻞ ﻫﻮ ﺍﻟﻔﻌﻞ ﺍﳌﺬﻛﻮﺭﻛﻤﺎ ﻓِﻲ ½ﺣﻠﻔﺖ ﳝﻴﻨﺎﹰ¼؛ ﺇﺫ ﻻ ﻓﻌﻞ ﻟﻪ ﻣﻦ ﻟﻔﻈﻪ" ،ﺳﻦ". ) (٣ﻗﻮﻟﻪ] :ﻗﺪ ﳛﺬﻑ[ ﺃﻱ :ﳛﺬﻑ ﺍﻟﻔﻌﻞ ﺍﻟﻨﺎﺻﺐ ﻟﻠﻤﻔﻌﻮﻝ ﺍﳌﻄﻠﻖ ﻟﻘﻴﺎﻡ ﻗﺮﻳﻨﺔ ﺩﺍﻟﹼﺔ ﻋﻠﻰ ﺍﳊﺬﻑ ﺃﻱ :ﻭﻗﺖ ﻗﻴﺎﻡ ﺍﻟﻘﺮﻳﻨﺔ ،ﻓﺎﻟﻼﻡ ﺍﳉﺎﺭﺓ ﻫﻬﻨﺎ ﻭﻗﺘﻴﺔ ﻛﻤﺎ ﻓِﻲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿:ﺃﹶﻗِﻢِ ﺍﻟﺼﻼﹶﺓﹶ ﻟِﺪﻟﹸﻮﻙِ ﺍﻟﺸﻤﺲِ﴾]ﺍﻹﺳﺮﺍﺀ[٧٨ : ﺃﻱ :ﻭﻗﺖ ﺯﻭﺍﻟِﻬﺎ ،ﻭﻗﻮﻟﻪ½ :ﺟﻮﺍﺯﺍﹰ¼ ﻣﻔﻌﻮﻝ ﻣﻄﻠﻖ ﻟﻘﻮﻟﻪ½ :ﳛﺬﻑ¼ ،ﻭﺇﻧﻤﺎ ﺟﺎﺯ ﺍﳊﺬﻑ ﻭﻟﹶﻢ ﳚﺐ؛ ﻷﻧﻪ ﺑﺎﻟﻨﻈﺮ ﺇﻟﹶﻰ ﺃﻥﹼ ﺍﻟﻘﺮﻳﻨﺔ ﺍﻟﺪﺍﻟﹼﺔ ﻋﻠﻰ ﺍﳊﺬﻑ ﺗﺴﺘﻐﻨِﻲ ﺍﻟﻔﻌﻞ ﻋﻦ ﺍﻟﺬﻛﺮ ،ﻭﺍﻟﻘﺮﻳﻨﺔ ﻭﺇﻥ ﻛﺎﻧﺖ ﻣِﻤﺎ ﳛﺼﻞ ﺑﻪ ﺍﻟﻌﻠﻢ ﺑﺸﺊ ﺁﺧﺮ ﻟﻜﻨﻬﺎ ﻟﻴﺴﺖ ﺑﺴﺎﺩﺓ ﻣﺴﺪ ﺍﻟﺸﺊ ﻓﻴﺤﺼﻞ ﺍﳉﻮﺍﺯ ﺩﻭﻥ ﺍﻟﻮﺟﻮﺏ ﻛﻘﻮﻟﻚ ﻟﻠﻘﺎﺩﻡ ﺃﻱ: ﺍﻟﺮﺍﺟﻊ ﻋﻦ ﺳﻔﺮﻩ½ :ﺧﲑ ﻣﻘﺪﻡ¼ ﺗﻘﺪﻳﺮﻩ½ :ﻗﺪﻣﺖ ﻗﺪﻭﻣﺎﹰ ﺧﲑ ﻣﻘﺪﻡ¼ ﻓـ½ﺧﻴﺮ ¼ﻣﻔﻌﻮﻝ ﻣﻄﻠﻖ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻨﻴﺎﺑﺔ ﺣﺬﻑ ﻓﻌﻠﻪ ﻟﻘﻴﺎﻡ ﻗﺮﻳﻨﺔ ﻭﻫﻲ ﻗﺪﻭﻣﻪ ﻋﻦ ﺍﻟﺴﻔﺮ ،ﻓﺒﻘﻲ ½ﻗﺪﻭﻣﺎﹰ ﺧﲑ ﻣﻘﺪﻡ¼ ﺛﹸﻢ ﺣﺬﻑ ½ﻗﺪﻭﻣﺎﹰ¼ ﻭﺃﻗﻴﻢ ﺍﻟﺼﻔﺔ ﻣﻘﺎﻣﻪ؛ ﻷﻥﹼ ﺍﻟﺼﻔﺎﺕ ﻻﺯﻣﺔ ،ﻓﺈﺫﺍ ﻭﺟﺪ ﺍﻟﻼﺯﻡ ﻭﺟﺪ ﺍﳌﻠﺰﻭﻡ" ،ﻩ". ) (٤ﻗﻮﻟﻪ] :ﻭﻭﺟﻮﺑﺎﹰ ﲰﺎﻋﺎﹰ[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﺟﻮﺍﺯﺍﹰ¼ ،ﺃﻱ :ﻗﺪ ﳛﺬﻑ ﺍﻟﻌﺎﻣﻞ ﺍﻟﻨﺎﺻﺐ ﻟﻠﻤﻔﻌﻮﻝ ﺍﳌﻄﻠﻖ
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½kﲪﺪﺍﹰ¼ ﻭ½ﺭﻋﻴﺎﹰ¼ ﺃﻱ½ :ﺳﻘﺎﻙ ﺍﷲ ﺳﻘﻴﺎﹰ¼ ﻭ½ﺷﻜﺮﺗﻚ ﺷﻜﺮﺍﹰ¼ ﻭ½ﲪﺪﺗﻚl ﻭ ﲪﺪﺍﹰ¼ ﻭ½ﺭﻋﺎﻙ ﺍﷲ ﺭﻋﻴﺎﹰ¼ : .ﺍﳌﻔﻌﻮﻝ ﺑﻪ ﻭﻫﻮ ﺍﺳﻢ ﻣﺎ ﻭﻗﻊ ﻋﻠﻴﻪ )(١
ﻭﺟﻮﺑﺎﹰ ﲰﺎﻋﺎﹰ ﺃﻱ :ﺣﺬﻓﺎﹰ ﻭﺍﺟﺒﺎﹰ ﻣﻔﻮﺿﺎﹰ ﺇﻟﹶﻰ ﺍﻟﺴﻤﺎﻉ ،ﻭﻫﺬﺍ ﳏﺼﻮﺭﺓ ﻻ ﻳﺘﺠﺎﻭﺯ ﻋﻦ ﺃﻣﺜﻠﺔ ﻣﻌﺪﻭﺩﺓ ،ﻣﻨﻬﺎ ½:ﺳﻘﻴﺎﹰ¼ ﻓﻬﺬﺍ ﺩﻋﺎﺀ ﺇﻣﺎ ﺑﺎﻋﺘﺒﺎﺭ ﺫﺍﺕ ﺍﳌﺨﺎﻃﺐ ﺃﻭ ﺑﺎﻋﺘﺒﺎﺭ ﺯﺭﻋﻪ ،ﻭﻣﻨﻬﺎ½ :ﺷﻜﺮﺍﹰ¼ ،ﻭﻣﻨﻬﺎ½ :ﲪﺪﺍﹰ¼ ،ﻭﻣﻨﻬﺎ: ½ﺭﻋﻴﺎﹰ¼ ﻫﺬﺍ ﺩﻋﺎﺀ ﺑﺎﻋﺘﺒﺎﺭ ﺫﺍﺕ ﺍﳌﺨﺎﻃﺐ ﺑﺄﻥ ﺭﺯﻗﻪ ﺍﷲ ﺗﻌﺎﱃ ﺃﻭ ﺑﺎﻋﺘﺒﺎﺭ ﺍﳌﻮﺍﺷﻲ ،ﻭﻣﻨﻬﺎ½ :ﺧﻴﺒﺔ¼ ،ﺃﻱ :ﺧﺎﺏ ﺧﻴﺒﺔ ،ﻭﻫﻮ ﻣﻦ½ﺧﺎﺏ ﺍﻟﺮﺟﻞ¼ ﻳﻘﺎﻝ ﻟِﻤﻦ ﻟﹶﻢ ﻳﻨﻞ ﻣﺎ ﻃﻠﺐ ،ﻭﻣﻨﻬﺎ½ :ﺟﺪﻋﺎﹰ¼ ،ﺃﻱ :ﺟﺪﻉ ﺟﺪﻋﺎﹰ ،ﻭﺍﳉﺪﻉ ﻗﻄﻊ ﺍﻷﻧﻒ ﺃﻭ ﺍﻷﺫﻥ ﺃﻭ ﺍﻟﺸﻔﺔ ﺃﻭ ﺍﻟﻴﺪ ،ﻭﻣﻨﻬﺎ½ :ﻋﺠﺒﺎﹰ¼ ،ﺃﻱ :ﻋﺠﺒﺖ ﻋﺠﺒﺎﹰ ،ﻭﺇﻧﻤﺎ ﻭﺟﺐ ﺣﺬﻑ ﺃﻓﻌﺎﻝ ﻫﺬﻩ ﺍﳌﺼﺎﺩﺭ ﻃﻠﺒﺎﹰ ﻟﻠﺘﺨﻔﻴﻒ ،ﻟﻜﺜﺮﺓ ﺍﺳﺘﻌﻤﺎﻝ ﻫﺬﻩ ﺍﳌﺼﺎﺩﺭ ﻋﻠﻰ ﺃﻟﺴﻨﺘﻬﻢ ،ﻓﺈﻥ ﻗﻠﺖ :ﺍﻟﻮﺟﻮﺏ ﻳﺴﺘﻠﺰﻡ ﻋﺪﻡ ﺇﻇﻬﺎﺭ ﺍﻟﻔﻌﻞ ﻓﻜﻴﻒ ﻳﺼﺢ ﻭﺟﻮﺏ ﺣﺬﻑ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﻣﻊ ﺃﻧﻪ ﻗﺪ ﺟﺎﺀ ﺇﻇﻬﺎﺭﻫﺎ ﻛﻘﻮﻟِﻬﻢ½ :ﺳﻘﺎﻙ ﺍﷲ ﺳﻘﻴﺎﹰ¼ ﻭ½ﺷﻜﺮﺗﻚ ﺷﻜﺮﺍﹰ¼ ﻭ½ﲪﺪﺗﻚ ﲪﺪﺍﹰ¼ ،ﻗﻠﻨﺎ :ﺇﻥﹼ ﺍﳊﺬﻑ ﺇﻧﻤﺎ ﳚﺐ ﺇﺫﺍ ﻛﺎﻥ ﺍﺳﺘﻌﻤﺎﻝ ﻫﺬﻩ ﺍﳌﺼﺎﺩﺭ ﻣﻊ ﺍﻟﻼﻡ ﺃﻭ ﺑﺎﻹﺿﺎﻓﺔ ﳓﻮ½ :ﲪﺪﺍﹰ ﻟﻚ¼ ﻭ½ﺷﻜﺮﺍﹰ ﻟﻚ¼ ﻭ½ﺳﺒﺤﺎﻥ ﺍﷲ¼ ﻋﺰ ﻭﺟﻞﹼ ،ﺃﻭ ﻗﻠﻨﺎ :ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﺳﺘﻌﻤﺎﻟﻪ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻔﺼﺤﺎﺀ ﻭﺍﻟﺒﻠﻐﺎﺀ ،ﻭﺫﻟﻚ ﺍﳌﺬﻛﻮﺭ ﻣﻦ ﻛﻼﻡ ﺍﶈﺪﺛﲔ ﺍﳌﻮﻟﹼﺪﻳﻦ ﻭﻟﻴﺲ ﻣﻦ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ،ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻣﻦ ﺍﻟﻌﺠﻢ ﻭﺳﻜﻨﻮﺍ ﻓِﻲ ﺍﻟﻌﺮﺏ ،ﺃﻭ ﻣﻦ ﻛﺎﻥ ﺃﺑﻮﻩ ﻣﻦ ﺍﻟﻌﺠﻢ ﻭﺃﻣﻪ ﻣﻦ ﺍﻟﻌﺮﺏ" ،ﻍ" ﻭﻏﲑﻩ.
) (١ﻗﻮﻟﻪ] :ﺍﳌﻔﻌﻮﻝ ﺑﻪ[ ﻟﹶﻤﺎ ﻓﺮﻍ ﻋﻦ ﺑﻴﺎﻥ ﺍﳌﻔﻌﻮﻝ ﺍﳌﻄﻠﻖ ﺷﺮﻉ ﻓِﻲ ﻣﺒﺎﺣﺚ ﺍﳌﻔﻌﻮﻝ ﺑﻪ ،ﻭﻗﻮﻟﻪ½ :ﻭﻫﻮ ﻣﺎ ﻭﻗﻊ ﻋﻠﻴﻪ ﻓﻌﻞ ﺍﻟﻔﺎﻋﻞ¼ ﺃﻱ :ﺗﻌﻠﹼﻖ ﺑﻪ ﺍﻟﻔﻌﻞ ﻧﻔﻴﺎﹰ ﺃﻭ ﺳﻠﺒﺎﹰ ﺣﻴﺚ ﻻ ﻳﺘﺼﻮﺭ ﺇﻻﹼ ﺑﻪ ،ﻭﳍﺬﺍ ﻟﹶﻢ ﻳﻜﻦ ﺍﳌﻔﻌﻮﻝ
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ﺑﻪ ﺇﻻﹼ ﻟﻠﻔﻌﻞ ﺍﳌﺘﻌﺪﻱ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﺗﻌﻠﹼﻖ ﺍﻟﻔﻌﻞ ﺑﺎﳌﻔﻌﻮﻝ ﺑﻪ ﺇﻣﺎ ﺑﻐﲑ ﻭﺍﺳﻄﺔ ﺣﺮﻑ ﺍﳉﺮ ﻓﻴﻜﻮﻥ ﺍﳌﻔﻌﻮﻝ ﺑﻪ ﻭﺍﺣﺪﺍﹰ ﻛـ½ﺿﺮﺑﺖ ﺯﻳﺪﺍﹰ¼ ﻓﺼﺎﻋﺪﺍﹰ ﻛـ½ﺃﻋﻄﻴﺖ ﺯﻳﺪﺍﹰ ﺩﺭﻫﻤﺎﹰ¼ ﻭ½ﺃﻋﻠﻤﺖ ﺯﻳﺪﺍﹰ ﻋﻤﺮﻭﺍﹰ ﻓﺎﺿﻼﹰ¼ ،ﻭﺇﻣﺎ ﺑﻮﺍﺳﻄﺔ ﺣﺮﻑ ﺍﳉﺮ ﻛـ½ﻣﺮﺭﺕ ﺑﺰﻳﺪ¼ ﻭﻳﺴﻤﻰ ﻫﺬﺍ ½ﻇﺮﻓﺎﹰ¼ ﺃﻳﻀﺎﹰ ،ﻓﺈﻥ ﻛﺎﻥ ﺍﳌﻔﻌﻮﻝ ﺑﻮﺍﺳﻄﺔ ﻋﺎﻣﻠﲔ ﻭﳘﺎ ﺍﻟﻔﻌﻞ ﻭﺍﳉﺎﺭ ﻳﻈﻬﺮ ﻋﻤﻞ ﺍﳉﺎﺭ ﻟﻜﻮﻧﻪ ﺃﻗﺮﺏ ﻭﻻ ﻳﻈﻬﺮ ﻋﻤﻞ ﺍﻟﻔﻌﻞ ﺃﻱ :ﺍﻟﻨﺼﺐ؛ ﻷﻥﹼ ﺍﻻﺳﻢ ﺍﻟﻮﺍﺣﺪ ﻻ ﻳﻘﺒﻞ ﺇﻋﺮﺍﺑﲔ ﻟﻜﻦ ﻳﻈﻬﺮ ﻋﻤﻞ ﺍﻟﻔﻌﻞ ﻓِﻲ ﺗﺎﺑﻊ ﺍﳌﻔﻌﻮﻝ ،ﻭﻟﺬﺍ ﳚﻮﺯ ﻓِﻲ ﺍﳌﻌﻄﻮﻑ ﺍﳉﺮ ﻭﻫﻮ ﺍﻷﺟﻮﺩ ﻭﺍﻟﻨﺼﺐ ﺑﺘﻘﺪﻳﺮ ﺍﻟﻔﻌﻞ ،ﻓﺘﻘﻮﻝ½ :ﻣﺮﺭﺕ ﺑﺰﻳﺪ ﻭﻋﻤﺮﻭ¼ ﻭﺇﻥ ﺷﺌﺖ ﻗﻠﺖ½ :ﻭﻋﻤﺮﻭﺍﹰ¼ ﺑﺎﻟﻨﺼﺐ، ﻭﻳﻜﻮﻥ ﺍﻟﺘﻘﺪﻳﺮ½ :ﺟﺎﻭﺯﺕ ﻋﻤﺮﻭﺍﹰ¼ ،ﺛﹸﻢ ﺍﺧﺘﻠﻔﻮﺍ ﻓِﻲ ﻧﺎﺻﺐ ﺍﳌﻔﻌﻮﻝ ﺑﻪ ﻓﺬﻫﺐ ﺳﻴﺒﻮﻳﻪ ﺇﻟﹶﻰ ﺃﻥﹼ ﻧﺎﺻﺒﻪ ﻫﻮ ﺍﻟﻔﻌﻞ ،ﻭﺫﻫﺐ ﻫﺸﺎﻡ ﺇﻟﹶﻰ ﺃﻧﻪ ﻫﻮ ﺍﻟﻔﺎﻋﻞ ،ﻭﺫﻫﺐ ﺍﻟﻔﺮﺍﺀ ﺇﻟﹶﻰ ﺃﻧﻪ ﻫﻮ ﳎﻤﻮﻋﻬﻤﺎ ،ﻭﺫﻫﺐ ﺍﻟﺒﻌﺾ ﺇﻟﹶﻰ ﺃﻧﻪ ﻫﻮ ﺍﻟﻔﺎﻋﻠﻴﺔ ﻭﻫﻲ ﺃﻣﺮ ﻣﻌﻨﻮﻱ ،ﻓﺈﻥ ﻗﻠﺖ :ﺣﺪ ﺍﳌﻔﻌﻮﻝ ﺑﻪ ﻟﻴﺲ ﲜﺎﻣﻊ ﻟﺒﻌﺾ ﺃﻓﺮﺍﺩﻩ ﳋﺮﻭﺝ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿:ﺇِﻳﺎﻙ ﻧﻌﺒﺪ ﻭﺇِﻳﺎﻙ ﻧﺴﺘﻌِﲔ]﴾ ﺍﻟﻔﺎﲢﺔ [٥ :ﻓﺈﻧﻪ ﻣﻔﻌﻮﻝ ﺑﻪ ﻭﻻ ﻳﻜﻮﻥ ﺍﻟﻌﺒﺎﺩﺓ ﻋﻠﻰ ﺍﷲ ﻋﺰﻭﺟﻞ
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٨٠
kﻓﻌﻞ ﺍﻟﻔﺎﻋﻞ ﻛـ½ﺿﺮﺏ ﺯﻳﺪ ﻋﻤﺮﻭﺍﹰ¼ ،ﻭﻗﺪ ﻳﺘﻘﺪﻡ ﻋﻠﻰ ﺍﻟﻔﺎﻋﻞ ﻛـ½ﺿﺮﺏl )(١
ﻋﻤﺮﻭﺍﹰ ﺯﻳﺪ¼ ،ﻭﻗﺪ ﳛﺬﻑ ﻓﻌﻠﻪ ﻟﻘﻴﺎﻡ ﻗﺮﻳﻨﺔ ﺟﻮﺍﺯﺍﹰ ﳓﻮ½ :ﺯﻳﺪﺍﹰ¼ ﰲ ) (٢
ﺟﻮﺍﺏ ﻣﻦ ﻗﺎﻝ½ :ﻣﻦ ﺃﺿﺮﺏ؟¼ ،ﻭﻭﺟﻮﺑﺎﹰ ﰲ ﺃﺭﺑﻌﺔ ﻣﻮﺍﺿﻊ ،ﺍﻷﻭﻝ )( ٣
ﻭﻋﻼ ﺑﻞ ﻳﻜﻮﻥ ﺍﻟﻌﺒﺎﺩﺓ ﻟﻪ ،ﻗﻠﻨﺎ :ﺍﳌﺮﺍﺩ ﺑﻮﻗﻮﻉ ﺍﻟﻔﻌﻞ ﻋﻠﻴﻪ ﺗﻌﻠﹼﻖ ﺍﻟﻔﻌﻞ ﺑﻪ ،ﻭﻻ ﺷﻚ ﺃﻥﹼ ﺍﻟﻌﺒﺎﺩﺓ ﻣﺘﻌﻠﹼﻖ ﺑﻪ، ﻓﺈﻥ ﻗﻠﺖ :ﻓﻌﻠﻰ ﻫﺬﺍ ﻻ ﻳﻜﻮﻥ ﺍﳊﺪ ﻣﺎﻧﻌﺎﹰ ﻋﻦ ﺩﺧﻮﻝ ﺍﻟﻐﲑ ﻓﻴﻪ؛ ﻓﺈﻥﹼ ﺗﻌﻠﹼﻖ ﺍﻟﻔﻌﻞ ﺛﺎﺑﺖ ﻟﺴﺎﺋﺮ ﺍﳌﻔﺎﻋﻴﻞ، ﻗﻠﻨﺎ :ﺍﳌﺮﺍﺩ ﺑﺎﻟﺘﻌﻠﹼﻖ ﺗﻌﻠﹼﻖ ﻻ ﻳﺘﺼﻮﺭ ﺍﻟﻔﻌﻞ ﺑﺪﻭﻧﻪ ﻛﻤﺎ ﻻ ﻳﺘﺼﻮﺭ ﺍﻟﻔﻌﻞ ﺑﺪﻭﻥ ﺍﻟﻔﺎﻋﻞ ﲞﻼﻑ ﺍﻟﺒﺎﻗﻴﺔ؛ ﻓﺈﻧﻬﺎ ﻟﻴﺴﺖ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﻤﻂ" ،ﻱ،ﻩ".
) (١ﻗﻮﻟﻪ] :ﻗﺪ ﻳﺘﻘﺪﻡ ﻋﻠﻰ ﺍﻟﻔﺎﻋﻞ[ ﻷﻥﹼ ﺍﻟﻔﻌﻞ ﻋﺎﻣﻞ ﻗﻮﻱ ﻓﻴﻌﻤﻞ ﻓِﻲ ﺍﳌﻔﻌﻮﻝ ﺍﳌﺘﻘﺪﻡ ﻭﺍﳌﺘﺄﺧﺮ ،ﺛﹸﻢ ﺗﻘﺪﱘ ﺍﳌﻔﻌﻮﻝ ﻋﻠﻰ ﺛﻠﺜﺔ ﺃﻧﻮﺍﻉ :ﺟﺎﺋﺰ ﻭﻫﻮ ﻓﻴﻤﺎ ﺇﺫﺍ ﻟﹶﻢ ﻳﻜﻦ ﺍﳌﻔﻌﻮﻝ ﺑﻪ ﻣِﻤﺎ ﻳﻘﺘﻀﻲ ﺍﻟﺼﺪﺍﺭﺓ ﻛﺎﻻﺳﺘﻔﻬﺎﻡ ﻭﺍﻟﺸﺮﻁ ﻭﺍﻟﻘﺴﻢ ﻭﺍﻟﺘﻤﻨِّﻲ ﻭﺍﻟﻌﺮﺽ ﻭﻏﲑﻫﺎ ،ﻭﻭﺍﺟﺐ ﻭﻫﻮ ﻓﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻔﻌﻮﻝ ﺑﻪ ﻣِﻤﺎ ﻳﻘﺘﻀﻲ ﺍﻟﺼﺪﺍﺭﺓ ﳓﻮ½ :ﻣﻦ ﺿﺮﺑﺖ¼ ،ﻭﳑﺘﻨﻊ ﻭﻫﻮ ﻓﻴﻤﺎ ﺇﺫﺍ ﻭﻗﻊ ﺍﳌﻔﻌﻮﻝ ﺑﻪ ﻓِﻲ ﺳﻴﺎﻕ ½ﺃﻥﹾ¼ ﳓﻮ½ :ﻣﻦ ﺍﻟﺒِﺮ ﺃﻥ ﺗﻜﻒ ﻟﺴﺎﻧﻚ ،¼ﻭﺇﻧﻤﺎ ﺍﻣﺘﻨﻊ ﺍﻟﺘﻘﺪﱘ ﻫﻬﻨﺎ ﻷﻥﹼ ½ﺃﻥﹾ¼ ﲡﻌﻞ ﺍﳌﺪﺧﻮﻝ ﺑﺘﺄﻭﻳﻞ ﺍﳌﺼﺪﺭ ﻭﻣﻌﻤﻮﻝ ﺍﳌﺼﺪﺭ ﻻ ﻳﺘﻘﺪﻡ ﻋﻠﻴﻪ ﻟﻀﻌﻔﻪ ﻓِﻲ ﺍﻟﻌﻤﻞ" ،ﻭ".
) (٢ﻗﻮﻟﻪ] :ﻗﺪ ﳛﺬﻑ ﻓﻌﻠﻪ ...ﺇﱁ[ ﺃﻱ :ﻗﺪ ﳛﺬﻑ ﻋﺎﻣﻞ ﺍﳌﻔﻌﻮﻝ ﺑﻪ ﺟﻮﺍﺯﺍﹰ ﺃﻱ :ﺣﺬﻓﺎﹰ ﺟﺎﺋﺰﺍﹰ ،ﻟﻘﻴﺎﻡ ﻗﺮﻳﻨﺔ ﺃﻱ :ﻭﻗﺖ ﻗﻴﺎﻡ ﺍﻟﻘﺮﻳﻨﺔ ﻣﻘﺎﻟﻴﺔ ﻛﺎﻧﺖ ﳓﻮ ﻗﻮﻟﻚ½ :ﺯﻳﺪﺍﹰ¼ ﻓِﻲ ﺟﻮﺍﺏ ﻣﻦ ﻗﺎﻝ½ :ﻣﻦ ﺍﹶﺿﺮﺏ¼ ﺗﻘﺪﻳﺮﻩ: ½ﺍﺿﺮﺏ ﺯﻳﺪﺍﹰ¼ ﻓﺤﺬﻑ ﺍﻟﻔﻌﻞ ﻟﻘﻴﺎﻡ ﺍﻟﻘﺮﻳﻨﺔ ﺍﳌﻘﺎﻟﻴﺔ ﻭﻫﻲ ﺳﺆﺍﻝ ﺍﻟﺴﺎﺋﻞ ،ﺃﻭ ﺣﺎﻟﻴﺔ ﳓﻮ ﻗﻮﻟﻚ½ :ﻣﻜﺔﹶ¼ ﳌﻦ ﻳﺮﻳﺪ ﳍﺎ ،ﺗﻘﺪﻳﺮﻩ½ :ﺗﺮﻳﺪ ﻣﻜﺔ¼ ﻓﺤﺬﻑ ﺍﻟﻔﻌﻞ ﻟﻠﻘﺮﻳﻨﺔ ﺍﳊﺎﻟﻴﺔ ﻭﻫﻲ ﺗﻮﺟﻬﻪ ﺇﻟﻴﻬﺎ" ،ﻩ".
) (٣ﻗﻮﻟﻪ] :ﻭﻭﺟﻮﺑﺎﹰ ...ﺇﱁ[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﺟﻮﺍﺯﺍﹰ¼ ﺃﻱ :ﳛﺬﻑ ﺍﻟﻨﺎﺻﺐ ﺣﺬﻓﺎﹰ ﻭﺍﺟﺒﺎﹰ ،ﻭﻗﻮﻟﻪ½ :ﻓِﻲ ﺃﺭﺑﻌﺔ ﻣﻮﺍﺿﻊ¼ ﻟﻴﺲ ﻟﻠﺤﺼﺮ ﺑﻞ ﻟﻜﺜﺮﺓ ﻣﺒﺎﺣﺜﻬﺎ؛ ﻷﻧﻪ ﻛﻤﺎ ﳛﺬﻑ ﺍﻟﻔﻌﻞ ﻓِﻲ ﻫﺬﻩ ﺍﳌﻮﺍﺿﻊ ﻛﺬﻟﻚ ﳛﺬﻑ ﻓِﻲ ﺑﺎﺏ ﺍﻹﻏﺮﺍﺀ ﻛﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ :ﺷﻌﺮ ﺃﹶﺧﺎﻙ
i
ﺃﹶﺧﺎﻙ
ﻓﹶﺈِﻥﱠ
ﻣﻦ
ﻻﹶ ﺃﹶﺥ ﻟﹶﻪ ﻛﹶﻤﻦ ﻻﹶ ﺳﻼﹶﺡ ﻣﻌﻪ
ﻓﺈﻥﹼ ﻗﻮﻟﻪ½ :ﺃﺧﺎﻙ ﺃﺧﺎﻙ¼ ﻣﻨﺼﻮﺏ ﺑـ½ﺍﻟﺰﻡ¼ ﺍﻟﹾﻤﺤﺬﻭﻑ ،ﺃﻱ½ :ﺍﻟﺰﻡ ﺃﺧﺎﻙ¼ ،ﻭﻛﺬﺍ ﻓِﻲ ﺍﳌﻨﺼﻮﺏ ﻋﻠﻰ ﺍﳌﺪﺡ ﳓﻮ½ :ﺍﳊﻤﺪ ﷲ ﺍﳊﻤﻴﺪ ¼ﺃﻱ½ :ﺃﻋﻨِﻲ ﺍﳊﻤﻴﺪ ،¼ﻭﻓِﻲ ﺍﳌﻨﺼﻮﺏ ﻋﻠﻰ ﺍﻟﺬﻡ ﳓﻮ½ :ﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﻦ ﺍﻟﺮﺟﻴﻢ ¼ﺃﻱ½ :ﺃﻋﻨِﻲ ﺍﻟﺮﺟﻴﻢ ،¼ﻭﻓِﻲ ﺍﳌﻨﺼﻮﺏ ﻋﻠﻰ ﺍﻟﺘﺮﺣﻢ ﳓﻮ½ :ﻣﺮﺭﺕ ﺑﺰﻳﺪ ﺍﳌﺴﻜﲔ ¼ﺃﻱ: ½ﺃﻋﻨِﻲ ﺍﳌﺴﻜﲔ¼ ،ﻭﺇﻧﻤﺎ ﻭﺟﺐ ﺣﺬﻑ ﺍﻟﻔﻌﻞ ﻓِﻲ ﺍﻷﻭﻝ ﻟﻀﻴﻖ ﺍﻟﻮﻗﺖ؛ ﻷﻧﻪ ﻟﻮ ﺍﺷﺘﻐﻞ ﺑﺎﻟﻔﻌﻞ ﻟﺒﻌﺪ ﺍﻷﺥ،
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kﲰﺎﻋﻲ ﳓﻮ ½ﺇﻣﺮﺃ ﻭﻧﻔﺴﻪ¼ ﻭ½ﺍﻧﺘﻬﻮﺍ ﺧﲑﺍﹰ ﻟﻜﻢ¼ ﻭ½ﺃﻫﻼﹰ ﻭﺳﻬﻼﹰ¼ ﻭﺍﻟﺒﻮﺍﻗﻲl ﻗﻴﺎﺳﻴﺔ ،ﺍﻟﺜﺎﱐ :ﺍﻟﺘﺤﺬﻳﺮ ﻭﻫﻮ ﻣﻌﻤﻮﻝ ﺑﺘﻘﺪﻳﺮ ½ﺍﺗﻖ¼ ﲢﺬﻳﺮﺍﹰ ﻣِﻤﺎ ﺑﻌﺪﻩ )(٢
)(١
ﳓﻮ ½ﺇﻳﺎﻙ ﻭﺍﻷﺳﺪ¼ ﺃﺻﻠﻪ ½ﺍﺗﻘﻚ ﻭﺍﻷﺳﺪ¼ ﺃﻭ ﺫﻛﺮ ﺍﶈﺬﹼﺭ ﻣﻨﻪ ﻣﻜﺮﺭﺍﹰ )(٣
ﳓﻮ ½ﺍﻟﻄﺮﻳﻖ ﺍﻟﻄﺮﻳﻖ¼ ،ﺍﻟﺜﺎﻟﺚ :ﻣﺎ ﺃﺿﻤﺮ ﻋﺎﻣﻠﻪ ﻋﻠﻰ ﺷﺮﻳﻄﺔ ﺍﻟﺘﻔﺴﲑ )(٤
ﻭﻓِﻲ ﺍﻟﺒﺎﻗﻴﺔ؛ ﻷﻧﻪ ﻟﻮ ﺫﻛﺮ ﺍﻟﻔﻌﻞ ﻟﹶﻢ ﻳﻌﻠﻢ ﺃﻧﻪ ﺻﻔﺔ ﻓِﻲ ﺍﻷﺻﻞ ﺑﻞ ﻳﻜﻮﻥ ﲨﻠﺔ ﻣﺴﺘﻘﻠﹼﺔ ﻭﻻ ﳛﺼﻞ ﺍﻟﻜﻤﺎﻝ ﺍﳌﻘﺼﻮﺩ؛ ﻷﻥﹼ ﺍﻟﻘﻄﻊ ﻋﻦ ﺍﻟﻨﻌﺖ ﻟﻜﻤﺎﻝ ﺍﳌﺪﺡ ﻭﺍﻟﺬﻡ" ﻍ" ﻭﻏﲑﻩ.
) (١ﻗﻮﻟﻪ ] :ﺍﻟﺜﺎﻧِﻲ ...ﺇﱁ [ ﺃﻱ :ﺍﳌﻮﺿﻊ ﺍﻟﺜﺎﻧِﻲ ﻣﻦ ﺍﳌﻮﺍﺿﻊ ﺍﻷﺭﺑﻌﺔ ﺍﻟﹼﺘِﻲ ﳚﺐ ﻓﻴﻬﺎ ﺣﺬﻑ ﻧﺎﺻﺐ ﺍﳌﻔﻌﻮﻝ ﺑﻪ ﻫﻮ ﺍﻟﺘﺤﺬﻳﺮ ،ﻭﻫﻮ ﻓِﻲ ﺍﻟﻠﻐﺔ :ﲣﻮﻳﻒ ﺍﻟﺸﺊ ﻋﻦ ﺍﻟﺸﺊ ﻭﺗﺒﻌﻴﺪﻩ ﻋﻨﻪ ،ﻭﻓِﻲ ﺍﻻﺻﻄﻼﺡ ﻣﺎ ﺫﻛﺮ ﺍﳌﺺ ،ﻭﺇﻧﻤﺎ ﻭﺟﺐ ﺣﺬﻑ ﺍﻟﻔﻌﻞ ﻓِﻲ ﺍﻟﺘﺤﺬﻳﺮ ﻟﻌﺪﻡ ﺍﻟﻔﺮﺻﺔ ﻓِﻲ ﺫﻛﺮﻩ ﻭﻻﻗﺘﻀﺎﺀ ﺍﳌﻘﺎﻡ ﺣﺬﻓﻪ؛ ﻷﻥﹼ ﺍﻟﺘﺤﺬﻳﺮ ﻳﻜﻮﻥ ﻓﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺒﻠﻴﺔ ﻣﺸﺮﻓﺔ ﻭﺍﻟﻮﻗﺖ ﺿﻴﻘﺎﹰ ﻭﺍﻟﻘﺎﺋﻞ ﳜﺎﻑ ﺃﻧﻪ ﺇﻥ ﺍﺷﺘﻐﻞ ﺑﺈﻇﻬﺎﺭ ﺍﻟﻔﻌﻞ ﻳﻘﻊ ﺍﻟﹾﻤﺤﺬﱠﺭ ﻓِﻲ ﺍﻟﺒﻠﻴﺔ ،ﻓﻴﺤﺬﻑ ﺍﻟﻔﻌﻞ ﻭﻳﻜﺘﻔِﻲ ﺑﺬﻛﺮ ﺍﻟﹾﻤﺤﺬﱠﺭ ﻣﻨﻪ ،ﺛﹸﻢ ﺍﻟﺘﺤﺬﻳﺮ ﻋﻠﻰ ﻗﺴﻤﲔ ﺍﻷﻭﻝ :ﺃﻧﻪ ﺫﻛﺮ ﺍﶈﺬﹼﺭ ﻣﻨﻪ ﺑﺪﻭﻥ ﺍﻟﺘﻜﺮﺍﺭ ﺃﻱ :ﻣﻔﺮﺩﺍﹰ ،ﻭﺍﻟﺜﺎﻧِﻲ ﺃﻧﻪ ﺫﻛﺮ ﻣﻜﺮﺭﺍﹰ" ،ﻍ".
) (٢ﻗﻮﻟﻪ] :ﻭﻫﻮ ﻣﻌﻤﻮﻝ[ ﺃﻱ :ﻣﻔﻌﻮﻝ ﺑﻪ ﺑﺘﻘﺪﻳﺮ ½ﺍﺗﻖ¼ ﻭﳓﻮﻩ ﻣﻦ ½ﺍﺣﺬﺭ¼ ﻭ½ﺑﺎﻋﺪ¼ ﻭ½ﺟﺎﻧﺐ¼ ،ﻭﻗﻮﻟﻪ: ½ﲢﺬﻳﺮﺍﹰ¼ ﻣﻔﻌﻮﻝ ﻣﻄﻠﻖ ﻟﻔﻌﻞ ﳏﺬﻭﻑ ﻭﻫﻮ ½ﺣﺬﹼﺭ¼ ،ﺃﻱ½ :ﺣﺬﹼﺭ ﺫﻟﻚ ﺍﳌﻌﻤﻮﻝ ﺑﺘﻘﺪﻳﺮ ﺍﺗﻖ ﲢﺬﻳﺮﺍﹰ ﻣِﻤﺎ ﺑﻌﺪﻩ¼ ،ﺃﻭ ﻣﻔﻌﻮﻝ ﻟﻪ ﻟﻔﻌﻞ ﳏﺬﻭﻑ ﻭﻫﻮ ½ﺫﻛﺮ¼ ﺃﻱ½ :ﺫﻛﺮ ﺫﻟﻚ ﺍﳌﻌﻤﻮﻝ ﺑﺘﻘﺪﻳﺮ ﺍﺗﻖ ﲢﺬﻳﺮﺍﹰ ﻣِﻤﺎ ﺑﻌﺪﻩ¼، ﳓﻮ½ :ﺇﻳﺎﻙ ﻭﺍﻷﺳﺪ¼ ﺃﺻﻠﻪ½ :ﺍﺗﻘﻚ ﻭﺍﻷﺳﺪ¼ ﻟﻜﻨﻪ ﻟﹶﻤﺎ ﻟﺰﻡ ﺍﺟﺘﻤﺎﻉ ﺿﻤﲑﻱ ﺍﻟﻔﺎﻋﻞ ﻭﺍﳌﻔﻌﻮﻝ ﻓِﻲ ﺷﺊ ﻭﺍﺣﺪ ﻭﺟﺐ ﻗﻠﺐ ﺍﻟﺜﺎﻧِﻲ ﺑﺎﻟﻨﻔﺲ ﻓﺼﺎﺭ½ :ﺍﺗﻖ ﻧﻔﺴﻚ ﻭﺍﻷﺳﺪ¼ ﻭﻟﹶﻤﺎ ﺣﺬﻑ ﺍﻟﻔﻌﻞ ﻭﺟﻮﺑﺎﹰ ﻟﻀﻴﻖ ﺍﻟﻮﻗﺖ ﺑﻘﻲ ﺍﻟﹾﻤﺘﺼﻞ ﺑﺪﻭﻥ ﺍﻟﹾﻤﺘﺼﻞ ﺑﻪ ،ﻭﻟﹶﻤﺎ ﻟﹶﻢ ﳚﺰ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﹾﻤﺘﺼﻞ ﺑﺪﻭﻥ ﺍﻟﹾﻤﺘﺼﻞ ﺑﻪ ﺃﺑﺪﻝ ﺍﻟﹾﻤﺘﺼﻞ ﺑﺎﻟﹾﻤﻨﻔﺼﻞ ﻓﺼﺎﺭ½ :ﺇﻳﺎﻙ ﻭﺍﻷﺳﺪ¼ ﻭﻣﻌﻨﺎﻩ½ :ﺍﺗﻖ ﻧﻔﺴﻚ ﻣﻦ ﺍﻷﺳﺪ ﻭﺍﻷﺳﺪ ﻣﻦ ﻧﻔﺴﻚ¼" ،ﻭ" ﻭﻏﲑﻩ.
) (٣ﻗﻮﻟﻪ] :ﺃﻭ ﺫﻛﺮ ...ﺇﱁ[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﲢﺬﻳﺮﺍﹰ¼ ﺃﻱ :ﻫﻮ ﻣﻌﻤﻮﻝ ﺑﺘﻘﺪﻳﺮ ½ﺍﺗﻖ¼ ﲢﺬﻳﺮﺍﹰ ﻣِﻤﺎ ﺑﻌﺪﻩ ﺃﻭ ﺫﻛﺮ ﺍﻟﹾﻤﺤﺬﱠﺭ ﻣﻨﻪ ﻣﻜﺮﺭﺍﹰ ﳓﻮ½ :ﺍﻟﻄﺮﻳﻖ ﺍﻟﻄﺮﻳﻖ¼ ﻓﺈﻥﹼ ½ﺍﻟﻄﺮﻳﻖ ¼ﻣﻌﻤﻮﻝ ﺑﺘﻘﺪﻳﺮ ½ﺍﺗﻖ¼ ﻭﺫﻛﺮ ﻣﻜﺮﺭﺍﹰ، ﺃﺻﻠﻪ½ :ﺍﺗﻖ ﺍﻟﻄﺮﻳﻖ¼ ،ﻭﻛﺬﻟﻚ ½ﺍﻟﺼﺒِﻲ ﺍﻟﺼﺒِﻲ ¼ﻭ½ﺍﳉﺪﺍﺭ ﺍﳉﺪﺍﺭ ¼ﺃﻱ½ :ﺍﺗﻖ ﺍﻟﺼﺒِﻲ ﺃﻥ ﺗﻄﺄﻩ¼ ﻭ½ﺍﺗﻖ ﺍﳉﺪﺍﺭ ﺃﻥ ﻳﺴﻘﻂ ﻋﻠﻴﻚ¼" ،ﻩ" ﻭﻏﲑﻩ.
) (٤ﻗﻮﻟﻪ] :ﺍﻟﺜﺎﻟﺚ[ ﺃﻱ :ﺍﳌﻮﺿﻊ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﳌﻮﺍﺿﻊ ﺍﻷﺭﺑﻌﺔ ﺍﻟﹼﺘِﻲ ﳚﺐ ﻓﻴﻬﺎ ﺣﺬﻑ ﻧﺎﺻﺐ ﺍﳌﻔﻌﻮﻝ ﺑﻪ
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kﻭﻫﻮ ﻛﻞﹼ ﺍﺳﻢ ﺑﻌﺪﻩ ﻓﻌﻞ ﺃﻭ ﺷﺒﻬﻪ ﻳﺸﺘﻐﻞ ﺫﻟﻚ ﺍﻟﻔﻌﻞ ﻋﻦ ﺫﻟﻚ ﺍﻻﺳﻢl )(١
ﺑﻀﻤﲑﻩ ﺃﻭ ﻣﺘﻌﻠﹼﻘﻪ ﲝﻴﺚ ﻟﻮ ﺳﻠﻂ ﻋﻠﻴﻪ ﻫﻮ ﺃﻭ ﻣﻨﺎﺳﺒﻪ ﻟﻨﺼﺒﻪ ﳓﻮ½ :ﺯﻳﺪﺍﹰ
ﺿﺮﺑﺘﻪ ¼ ﻓﺈﻥﹼ ½ﺯﻳﺪﺍﹰ¼ ﻣﻨﺼﻮﺏ ﺑﻔﻌﻞ ﳏﺬﻭﻑ ﻣﻀﻤﺮ ﻭﻫﻮ ½ﺿﺮﺑﺖ¼ )(٢
ﻳﻔﺴﺮﻩ ﺍﻟﻔﻌﻞ ﺍﳌﺬﻛﻮﺭ ﺑﻌﺪﻩ ﻭﻫﻮ ½ﺿﺮﺑﺘﻪ¼ ،ﻭﳍﺬﺍ ﺍﻟﺒﺎﺏ ﻓﺮﻭﻉ ﻛﺜﲑﺓ، )(٣
ﺍﻟﺮﺍﺑﻊ :ﺍﳌﻨﺎﺩﻯ ﻭﻫﻮ ﺍﺳﻢ ﻣﺪﻋﻮ ﲝﺮﻑ ﺍﻟﻨﺪﺍﺀ........................ )(٤
ﻫﻮ ﻣﺎ ﺃﺿﻤﺮ ﻋﺎﻣﻠﻪ ﺃﻱ :ﻗﺪﺭ ﻋﺎﻣﻞ ﺍﳌﻔﻌﻮﻝ ﺑﻪ ﻋﻠﻰ ﺷﺮﻳﻄﺔ ﺍﻟﺘﻔﺴﲑ ،ﺃﻱ :ﻋﻠﻰ ﺷﺮﻁ ﺗﻔﺴﲑ ﺍﻟﻌﺎﻣﻞ ﻓﻴﻤﺎ ﺑﻌﺪﻩ، ﻭﺍﻟﺸﺮﻳﻄﺔ ﻭﺍﻟﺸﺮﻁ ﻟﻔﻈﺎﻥ ﲟﻌﲎ ﻭﺍﺣﺪ ،ﻭﺇﻧﻤﺎ ﻭﺟﺐ ﺍﳊﺬﻑ ﻫﻬﻨﺎ ﻟﺌﻼﹼ ﻳﻠﺰﻡ ﺍﳉﻤﻊ ﺑﲔ ﺍﳌﻔﺴﺮ ﻭﺍﳌﻔﺴﺮ؛ ﻷﻧﻪ ﻟﻮ ﻟﹶﻢ ﳛﺬﻑ ﺍﳌﻔﺴﺮ ﻟﹶﻢ ﻳﺒﻖ ﺍﳌﻔﺴﺮ ﻣﻔﺴﺮﺍﹰ ﺑﻞ ﺻﺎﺭ ﻋﺒﺜﺎﹰ ﻻ ﻃﺎﺋﻞ ﲢﺘﻪ ﲞﻼﻑ ﻣﺎ ﺇﺫﺍ ﺣﺼﻞ ﺍﻹﺎﻡ ﻓِﻲ ﺍﻟﻜﻼﻡ ﻣﻦ ﺫﻛﺮ ﺍﳌﻔﺴﺮ ﻓﺤﻴﻨﺌﺬ ﳚﻮﺯ ﺍﳉﻤﻊ ﺑﻴﻨﻬﻤﺎ ﳓﻮ½ :ﺟﺎﺀﻧِﻲ ﺭﺟﻞ ﺃﻱ :ﺯﻳﺪ¼" ،ﻱ".
) (١ﻗﻮﻟﻪ] :ﻭﻫﻮ[ ﺃﻱ :ﻣﺎ ﺃﺿﻤﺮ ﻋﺎﻣﻠﻪ ﻋﻠﻰ ﺷﺮﻳﻄﺔ ﺍﻟﺘﻔﺴﲑ ﻫﻮﻛﻞ ﺍﺳﻢ ﺑﻌﺪﻩ ﻓﻌﻞ ﺃﻭ ﺷﺒﻬﻪ ﻳﺸﺘﻐﻞ ﺫﻟﻚ ﺍﻟﻔﻌﻞ ﺃﻭ ﺷﺒﻬﻪ ﻋﻦ ﺫﻟﻚ ﺍﻻﺳﻢ ،ﺃﻱ :ﻳﻔﺮﻍ ﻛﻞﹼ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻋﻦ ﺍﻟﻌﻤﻞ ﻓِﻲ ﺫﻟﻚ ﺍﻻﺳﻢ ﺑﻀﻤﲑﻩ ﺃﻱ: ﺑﺴﺒﺐ ﻋﻤﻞ ﺫﻟﻚ ﺍﻟﻔﻌﻞ ﺃﻭ ﺷﺒﻬﻪ ﻓِﻲ ﺿﻤﲑ ﺫﻟﻚ ﺍﻻﺳﻢ ﺃﻭ ﻓِﻲ ﻣﺘﻌﻠﹼﻘﻪ ﲝﻴﺚ ﻟﻮ ﺳﻠﹼﻂ ﻋﻠﻴﻪ ﻫﻮ ﺃﻭ ﺷﺒﻬﻪ ﻟﻨﺼﺒﻪ ﻋﻠﻰ ﺍﳌﻔﻌﻮﻟﻴﺔ. ) (٢ﻗﻮﻟﻪ] :ﺯﻳﺪﺍﹰ ﺿﺮﺑﺘﻪ[ ﻓـ½ﺯﻳﺪﺍﹰ¼ ﺍﺳﻢ ﺑﻌﺪﻩ ﻓﻌﻞ ﻣﺸﺘﻐﻞ ﻋﻨﻪ ﺃﻱ :ﻓﺎﺭﻍ ﻋﻦ ﺍﻟﻌﻤﻞ ﻓِﻲ ½ﺯﻳﺪﺍﹰ¼ ﺑﺴﺒﺐ ﺿﻤﲑﻩ ﲝﻴﺚ ﻟﻮ ﺳﻠﹼﻂ ﺑﻌﻴﻨﻪ ﻋﻠﻴﻪ ﻟﻨﺼﺒﻪ ،ﻭﻛﺬﺍ ½ﺯﻳﺪﺍﹰ ﺃﻧﺖ ﺿﺎﺭﺑﻪ¼ ﻓـ½ﺯﻳﺪﺍﹰ¼ ﺍﺳﻢ ﺑﻌﺪﻩ ﺷﺒﻪ ﻓﻌﻞ ﻣﺸﺘﻐﻞ ﻋﻨﻪ ﺑﻀﻤﲑﻩ ﲝﻴﺚ ﻟﻮ ﺳﻠﹼﻂ ﻋﻠﻴﻪ ﺑﻌﻴﻨﻪ ﻟﻨﺼﺒﻪ. ) (٣ﻗﻮﻟﻪ] :ﻭﳍﺬﺍ ﺍﻟﺒﺎﺏ[ ﺃﻱ :ﻟﺒﺎﺏ ﻣﺎ ﺃﺿﻤﺮ ﻋﺎﻣﻠﻪ ﻋﻠﻰ ﺷﺮﻳﻄﺔ ﺍﻟﺘﻔﺴﲑ ﻓﺮﻭﻉ ﻛﺜﲑﺓ ﻛﺎﳌﻨﺎﺳﺐ ﻟﺬﻟﻚ ﺍﻟﻔﻌﻞ ﺑﺎﻟﺘﺮﺍﺩﻑ ﻭﺍﻟﻠﺰﻭﻡ ،ﻭﻛﻮﺟﻮﺏ ﺍﻟﻨﺼﺐ ﻭﺍﻟﺮﻓﻊ ﻓِﻲ ﺫﻟﻚ ﺍﻻﺳﻢ ﻭﻏﲑﻫﺎ ،ﻭﻗﺪ ﺃﺷﺎﺭ ﺇﻟﻴﻬﺎ ﺍﺑﻦ ﺍﳊﺎﺟﺐ ﻓِﻲ "ﻛﺎ" ﻭﺇﻟﹶﻰ ﺗﻮﺿﻴﺤﻬﺎ ﻣﻮﻟﻨﺎ ﺍﳉﺎﻣﻲ ﻗﺪﺱ ﺳﺮﻩ ﻓِﻲ ﺷﺮﺣﻪ "ﻭ" ،ﻓﺈﻥ ﺷﺌﺖ ﺍﻻﻃﻼﻉ ﻓﻠﺘﺮﺟﻊ ﺇﻟﻴﻬﻤﺎ. ) (٤ﻗﻮﻟﻪ] :ﺍﻟﺮﺍﺑﻊ[ ﺃﻱ :ﺍﳌﻮﺿﻊ ﺍﻟﺮﺍﺑﻊ ﻣﻦ ﺍﳌﻮﺍﺿﻊ ﺍﻷﺭﺑﻌﺔ ﺍﻟﹼﺘِﻲ ﳚﺐ ﻓﻴﻬﺎ ﺣﺬﻑ ﻧﺎﺻﺐ ﺍﳌﻔﻌﻮﻝ ﺑﻪ ﻫﻮ ﺍﳌﻨﺎﺩﻯ ،ﻭﻗﻮﻟﻪ½ :ﻫﻮ ﺍﺳﻢ¼ ﺟﻨﺲ ﺷﺎﻣﻞ ﻟﻠﻤﻘﺼﻮﺩ ﻭﻟﻐﲑﻩ ،ﻭﻗﻮﻟﻪ½ :ﻣﺪﻋﻮ ﲝﺮﻑ ﺍﻟﻨﺪﺍﺀ¼ ﻓﺼﻞ ﺧﺮﺝ ﺑﻪ ﻣﺎ ﻳﻄﻠﺐ ﺑﺼﻴﻐﺔ ﺍﻟﻔﻌﻞ ﻻ ﲝﺮﻑ ﳓﻮ½ :ﺃﻗﺒﻞ ﺯﻳﺪﺍﹰ¼ ،ﻓﺈﻥ ﻗﻠﺖ :ﻛﻴﻒ ﻳﺼﺢ ﻗﻮﻟﻪ½ :ﺇﻥﹼ ﺍﳌﻨﺎﺩﻯ ﺍﺳﻢ ﻣﺪﻋﻮ؛ ﻷﻥﹼ ﺍﻻﺳﻢ ﻻ ﻳﺼﻠﺢ ﻷﻥ ﻳﻜﻮﻥ ﻣﺪﻋﻮﺍ ،ﻗﻠﻨﺎ :ﺇﻧﻪ ﻣﺆﻭﻝ ﺑـ½ﺍﺳﻢ ﻣﺪﻋﻮ ﻣﺴﻤﺎﻩ¼ ﺃﻱ :ﺑﺘﻘﺪﻳﺮ ﻧﺎﺋﺐ ﺍﻟﻔﺎﻋﻞ ﻟـ½ﻣﺪﻋﻮ ،¼ﻓﺈﻥ ﻗﻠﺖ :ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻨﺪﻭﺏ ﺃﻳﻀﺎﹰ ﻣﻨﺎﺩﻯ ﻟﻮﻗﻮﻋﻪ ﻣﻮﻗﻊ ﺍﳌﻨﺎﺩﻯ ،ﻗﻠﻨﺎ :ﺇﻥﹼ
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kﻟﻔﻈﺎﹰ ﳓﻮ½ :ﻳﺎﻋﺒﺪ ﺍﷲ ¼ ﺃﻱ :ﺃﺩﻋﻮ ﻋﺒﺪ ﺍﷲ ،ﻭﺣﺮﻑ ﺍﻟﻨﺪﺍﺀ ﻗﺎﺋﻢ ﻣﻘﺎﻡl )(١
½ﺃﺩﻋﻮ¼ ،ﻭﺣﺮﻭﻑ ﺍﻟﻨﺪﺍﺀ ﲬﺴﺔ :ﻳﺎ ﻭﺃﻳﺎ ﻭﻫﻴﺎ ﻭﺃﻱ ﻭﺍﳍﻤﺰﺓ ﺍﳌﻔﺘﻮﺣﺔ، ﻭﻗﺪ ﳛﺬﻑ ﺣﺮﻑ ﺍﻟﻨﺪﺍﺀ ﻟﻔﻈﺎﹰ ﳓﻮ½ :ﻳﻮﺳﻒ ﺃﻋﺮﺽ ﻋﻦ ﻫﺬﺍ¼ ،ﻭﺍﻋﻠﻢ )(٢
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ﺃﻥﹼ ﺍﳌﻨﺎﺩﻯ ﻋﻠﻰ ﺃﻗﺴﺎﻡ ﻓﺈﻥ ﻛﺎﻥ ﻣﻔﺮﺩﺍﹰ ﻣﻌﺮﻓﺔ ﻳﺒﲎ ﻋﻠﻰ ﻋﻼﻣﺔ ﺍﻟﺮﻓﻊ )(٤
ﳎﺮﺩ ﻭﻗﻮﻉ ﺍﻟﺸﺊ ﻣﻮﻗﻊ ﺍﳌﻨﺎﺩﻯ ﻻ ﻳﻘﺘﻀﻲ ﻛﻮﻧﻪ ﻣﻨﺎﺩﻯ ﻣﺎ ﻟﹶﻢ ﻳﻘﺼﺪ ﺇﻟﻴﻪ ﺍﻟﻨﺪﺍﺀ ،ﻭﺍﳌﻨﺪﻭﺏ ﻭﺇﻥ ﻭﻗﻊ ﻣﻮﻗﻌﻪ ﻟﻜﻨﻪ ﻟﹶﻢ ﻳﻘﺼﺪ ﺇﻟﻴﻪ ﺍﻟﻨﺪﺍﺀ ﺑﻞ ﻗﺼﺪ ﻓﻴﻪ ﺍﻟﺘﻔﺠﻊ ﻭﺍﻟﺘﺤﺰﻥ" ،ﻩ".
) (١ﻗﻮﻟﻪ] :ﻳﺎ ﻋﺒﺪ ﺍﷲ[ ﺃﺻﻠﻪ½ :ﺃﺩﻋﻮ ﻭﺃﻧﺎﺩﻱ ﻋﺒﺪ ﺍﷲ¼ ﻓﺤﺬﻑ ﺍﻟﻔﻌﻞ ﻭﺃﻗﻴﻢ ½ﻳﺎ¼ ﻣﻘﺎﻣﻪ ،ﻓﺈﻥ ﻗﻠﺖ :ﺇ ﹼﻥ ﻗﻮﻟﻜﻢ½ :ﺃﺩﻋﻮ ﺯﻳﺪﺍﹰ¼ ﳛﺘﻤﻞ ﺍﳊﻜﺎﻳﺔ ﻣﻊ ﺍﻟﻐﲑ ،ﻭﻗﻮﻟﻜﻢ½ :ﻳﺎ ﺯﻳﺪ¼ ﻻ ﳛﺘﻤﻞ ﺫﻟﻚ ،ﻓﻼ ﻳﻜﻮﻥ ﺃﺻﻞ ½ﻳﺎ ﺯﻳﺪ¼½ :ﺃﺩﻋﻮ ﺯﻳﺪﺍﹰ¼ ،ﻗﻠﻨﺎ :ﺇﻥﹼ ﺃﺻﻞ ½ﻳﺎ ﺯﻳﺪ¼½ :ﺃﺩﻋﻮﻙ¼ ،ﻭﻓِﻲ ﻗﻮﻟﻨﺎ½ :ﺃﺻﻞ ﻳﺎ ﺯﻳﺪ ﺃﺩﻋﻮ ﺯﻳﺪﺍﹰ¼ ﺃﻗﻴﻢ ﺍﳌﻈﻬﺮ ﻣﻮﺿﻊ ﺍﳌﻀﻤﺮ ،ﻭﻗﻮﻟﻨﺎ½ :ﺃﺩﻋﻮﻙ¼ ﻻ ﳛﺘﻤﻞ ﺍﳊﻜﺎﻳﺔ ﻣﻊ ﺍﻟﻐﲑ ،ﻭﺇﻧﻤﺎ ﻭﺟﺐ ﺣﺬﻑ ﺍﻟﻔﻌﻞ ﻫﻬﻨﺎ؛ ﻷﻥﹼ ﺣﺮﻑ ﺍﻟﻨﺪﺍﺀ ﻧﺎﺋﺐ ﻣﻨﺎﺑﻪ ﻓﻠﻮ ﺫﻛﺮ ﺍﻟﻔﻌﻞ ﻳﻠﺰﻡ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﻨﺎﺋﺐ ﻭﺍﳌﻨﻮﺏ ،ﻭﻫﺬﺍ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺳﻴﺒﻮﻳﻪ؛ ﻷﻥﹼ ﻧﺎﺻﺐ ﺍﳌﻨﺎﺩﻯ ﻋﻨﺪﻩ ﻫﻮ ﺍﻟﻔﻌﻞ ،ﻭﺫﻫﺐ ﺍﳌﺒﺮﺩ ﺇﻟﹶﻰ ﺃﻥﹼ ﻧﺎﺻﺒﻪ ﺣﺮﻑ ﺍﻟﻨﺪﺍﺀ ،ﻭﻟﻴﺲ ﻫﺬﺍ ﻣِﻤﺎ ﳓﻦ ﻓﻴﻪ ،ﻭﺫﻫﺐ ﺃﺑﻮ ﻋﻠﻲ ﺇﻟﹶﻰ ﺃﻥﹼ ﺍﳌﻨﺎﺩﻯ ﻣﻨﺼﻮﺏ ﲝﺮﻑ ﺍﻟﻨﺪﺍﺀ ﻣﻦ ﺣﻴﺚ ﺇﻥﹼ ﺣﺮﻭﻑ ﺍﻟﻨﺪﺍﺀ ﻣﻦ ﻗﺒﻴﻞ ﺃﲰﺎﺀ ﺍﻷﻓﻌﺎﻝ" ،ﻱ" ﻭﻏﲑﻩ. ) (٢ﻗﻮﻟﻪ] :ﻗﺪ ﳛﺬﻑ ﺣﺮﻑ ﺍﻟﻨﺪﺍﺀ[ ﻋﻦ ﺍﳌﻨﺎﺩﻯ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳉﻮﺍﺯ ﻟﻠﺘﺨﻔﻴﻒ ﺇﺫﺍ ﻟﹶﻢ ﻳﻜﻦ ﺍﳌﻨﺎﺩﻯ ﺍﺳﻢ ﺍﳉﻨﺲ ﻭﻻ ﺍﺳﻢ ﺍﻹﺷﺎﺭﺓ ﻭﻻ ﻣﺴﺘﻐﺎﺛﺎﹰ ﻭﻻ ﻣﻨﺪﻭﺑﺎﹰ؛ ﻷﻧﻪ ﻻ ﳚﻮﺯ ﺣﺬﻑ ﺣﺮﻑ ﺍﻟﻨﺪﺍﺀ ﻋﻦ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ،ﻭﻗﺪ ﳛﺬﻑ ﺣﺮﻑ ﺍﻟﻨﺪﺍﺀ ﻟﻠﻌﻮﺽ ﳓﻮ½ :ﺍﻟﻠﻬﻢ ¼ﻓﺎﳌﻴﻢ ﺍﳌﺸﺪﺩﺓ ﻋﻮﺽ ﻋﻦ ﺣﺮﻑ ﺍﻟﻨﺪﺍﺀ ،ﻭﻗﺎﻝ ﺍﻟﻜﻮﻓﻴﻮﻥ :ﺃﺻﻠﻪ ½ﻳﺎ ﺍﷲ ﺃﻣـﻨﺎ ﺑﺎﳋﲑ¼ ﺃﻱ :ﺍﻗﺼﺪﻧﺎ ﺑﺎﳋﲑ ،ﻓﺤﺬﻓﺖ ﺍﳍﻤﺰﺓ ﺑﻌﺪ ﺣﺬﻑ ﺍﻟﻀﻤﲑ ،ﻭﺣﺬﻑ ﺣﺮﻑ ﺍﻟﻨﺪﺍﺀ ﺟﻮﺍﺯﺍﹰ ﻓﺎﺗﺼﻠﺖ ﺍﳌﻴﻢ ﺑﺎﺳﻢ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺗﻌﺎﱃ ﻭﺻﺎﺭ ﻛﻜﻠﻤﺔ ﻭﺍﺣﺪﺓ ،ﻓﺎﳌﻴﻢ ﻓﻴﻪ ﻟﻴﺴﺖ ﻋﻮﺿﺎﹰ ﻋﻦ ﺣﺮﻑ ﺍﻟﻨﺪﺍﺀ ﻋﻨﺪﻫﻢ" ،ﻱ".
) (٣ﻗﻮﻟﻪ] :ﻭﺍﻋﻠﻢ ...ﺇﱁ[ ﺷﺮﻭﻉ ﻓِﻲ ﺑﻴﺎﻥ ﺃﻗﺴﺎﻡ ﺍﳌﻨﺎﺩﻯ ﻭﺃﺣﻜﺎﻣﻪ ،ﻭﻗﻮﻟﻪ½ :ﻣﻔﺮﺩﺍﹰ¼ ﺍﺣﺘﺮﺍﺯ ﻋﻦ ﺍﳌﻀﺎﻑ ﻭﺍﻟﺸﺒﻪ ﺑﻪ ،ﻭﺍﳌﺮﺍﺩ ﺑﺎﳌﻔﺮﺩ ﻣﺎ ﻻ ﻳﻜﻮﻥ ﻣﻀﺎﻓﺎﹰ ﻭﻻ ﻣﺸﺒﻬﺎﹰ ﺑﻪ ،ﻭﻗﻮﻟﻪ½ :ﻣﻌﺮﻓﺔ¼ ﺍﺣﺘﺮﺍﺯ ﻋﻦ ﺍﻟﻨﻜﺮﺓ ﳓﻮ: ½ﻳﺎ ﺭﺟﻼﹰ¼ ﻟﻐﲑ ﻣﻌﻴﻦ ،ﻭﺍﳌﺮﺍﺩ ﺑﺎﳌﻌﺮﻓﺔ ﺃﻋﻢ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﺮﻓﺔ ﻗﺒﻞ ﺍﻟﻨﺪﺍﺀ ﺃﻭﺑﻌﺪﻩ ﻭﳍﺬﺍ ﺫﻛﺮ ﻣﺜﺎﻟﲔ ﻟﻠﻤﺒﻨِﻲ ﻋﻠﻰ ﺍﻟﻀﻢ" ،ﻍ". ) (٤ﻗﻮﻟﻪ] :ﻳﺒﻨﻰ[ ﺃﻱ :ﺍﳌﻨﺎﺩﻯ ﺍﳌﻌﺮﻑ ﺍﳌﻔﺮﺩ ﻋﻠﻰ ﻋﻼﻣﺔ ﺍﻟﺮﻓﻊ ﻛﺎﻟﻀﻤﺔِ ﻓِﻲ ﺍﻻﺳﻢ ﺍﳌﻔﺮﺩ ﺍﻟﺼﺤﻴﺢ
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kﻛﺎﻟﻀﻤﺔ ﻭﳓﻮﻫﺎ ﳓﻮ½ :ﻳﺎ ﺯﻳﺪ¼ ﻭ½ﻳﺎ ﺭﺟﻞ¼ ﻭ½ﻳﺎ ﺯﻳﺪﺍﻥ¼ ﻭ½ﻳﺎ ﺯﻳﺪﻭﻥ¼l، ﻭﳜﻔﺾ ﺑﻼﻡ ﺍﻻﺳﺘﻐﺎﺛﺔ ﳓﻮ½ :ﻳﺎ ﻟﺰﻳﺪ¼ ،ﻭﻳﻔﺘﺢ ﺑﺈﳊﺎﻕ ﺃﻟﻔﻬﺎ ﳓﻮ ½ﻳﺎ )(٢
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ﺯﻳﺪﺍﻩ¼ ،ﻭﻳﻨﺼﺐ ﺇﻥ ﻛﺎﻥ ﻣﻀﺎﻓﺎﹰ ﳓﻮ½ :ﻳﺎ ﻋﺒﺪ ﺍﷲ¼ ﺃﻭ ﻣﺸﺎﺑِﻬﺎ ﻟﻠﻤﻀﺎﻑ )(٣
ﻭﺍﳉﺎﺭﻱ ﳎﺮﻯ ﺍﻟﺼﺤﻴﺢ ﻭﺍﳉﻤﻊ ﺍﳌﻜﺴﺮ ،ﻭﺍﻷﻟﻒِ ﻓِﻲ ﺍﻟﺘﺜﻨﻴﺔ ،ﻭﺍﻟﻮﺍﻭِ ﻓِﻲ ﲨﻊ ﺍﳌﺬﻛﹼﺮ ﺍﻟﺴﺎﻟِﻢ ،ﻭﺇﻧﻤﺎ ﺑﻨِﻲ ﺍﳌﻨﺎﺩﻯ ﺍﳌﻌﺮﻑ ﺍﳌﻔﺮﺩ ﻟﻮﻗﻮﻋﻪ ﻣﻮﻗِﻊ ﺍﻟﻜﺎﻑ ﺍﻟﹼﺘِﻲ ﻫﻲ ﺃﻳﻀﺎﹰ ﻣﺒﻨﻴﺔ ،ﻭﺇﻧﻤﺎ ﺑﻨِﻲ ﻋﻠﻰ ﺍﻟﺮﻓﻊ؛ ﻷﻧﻪ ﻟﻮ ﺑﻨِﻲ ﻋﻠﻰ ﺍﻟﻜﺴﺮﺓ ﻻﻟﺘﺒﺲ ﺑﺎﻻﺳﻢ ﺍﳌﻀﺎﻑ ﺇﻟﹶﻰ ﻳﺎﺀ ﺍﳌﺘﻜﻠﹼﻢ ﺍﶈﺬﻭﻓﺔ ﻋﻨﻪ ﺍﻟﻴﺎﺀ ﻭﺍﻛﺘﻔِﻲ ﺑﺎﻟﻜﺴﺮﺓ ﳓﻮ: ½ﻳﺎ ﻏﻼﻡ¼ ،ﻭﻟﻮ ﺑﻨِﻲ ﻋﻠﻰ ﺍﻟﻔﺘﺤﺔ ﻻﻟﺘﺒﺲ ﺑﺎﳌﻨﺎﺩﻯ ﺍﳌﻀﺎﻑ ﺇﻟﹶﻰ ﻳﺎﺀ ﺍﳌﺘﻜﻠﹼﻢ ﻭﺃﺑﺪﻟﺖ ﻳﺎﺀﻩ ﺃﻟﻔﺎﹰ ﺛﹸﻢ ﺣﺬﻓﺖ ﺍﻷﻟﻒ ﻭﺍﻛﺘﻔِﻲ ﺑﻔﺘﺢ ﻣﺎ ﻗﺒﻠﻬﺎ ﳓﻮ½ :ﻳﺎ ﻏﻼﻡ ¼ﺃﺻﻠﻪ½ :ﻳﺎ ﻏﻼﻣﻲ¼" ،ﻩ". ) (١ﻗﻮﻟﻪ] :ﻭﳜﻔﺾ ...ﺇﱁ[ ﺃﻱ :ﳜﻔﺾ ﺍﳌﻨﺎﺩﻯ ﺇﺫﺍ ﻳﺪﺧﻠﻪ ﺍﻟﻼﻡ ﺍﳉﺎﺭﺓ ﺍﻟﹼﺘِﻲ ﺗﺪﺧﻞ ﻭﻗﺖ ﺍﻻﺳﺘﻐﺎﺛﺔ ﻟﻴﺨﺼﺺ ﺍﳌﻨﺎﺩﻯ ﻭﻳﻤﻴﺰﻩ ﻣﻦ ﺑﲔ ﺍﻷﻣﺜﺎﻝ ﻓِﻲ ﺍﻻﺩﻋﺎﺀ ،ﻭ½ﺍﻻﺳﺘﻐﺎﺛﺔ¼ ﻣﻦ ½ﻏﻮﺙ¼ ﻭﻫﻮ ﺍﺳﺘﺪﻋﺎﺀ ﺍﳌﻈﻠﻮﻡ ﺃﺣﺪﺍﹰ ﻳﺮﻓﻊ ﺍﻟﻈﻠﻢ ﻋﻨﻪ ،ﻭﻫﻮ ﻳﻘﺘﻀﻲ ﻣﺪﻋﻮﺍ ﻭﻣﺪﻋﻮﺍ ﻟﻪ ﻓﺎﻷﻭﻝ ﻣﺴﺘﻐﺎﺙ ﻭﺍﻟﺜﺎﻧِﻲ ﻣﺴﺘﻐﺎﺙ ﻟﻪ ،ﻭﺍﻟﻼﻡ ﻓِﻲ ﺍﻷﻭﻝ ﻣﻔﺘﻮﺣﺔ ﻭﻓِﻲ ﺍﻟﺜﺎﻧِﻲ ﻣﻜﺴﻮﺭﺓ ﻟﻠﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ،ﻭﺇﻧﻤﺎ ﺧﻔﺾ ﺍﳌﻨﺎﺩﻯ ﺑﻼﻡ ﺍﻻﺳﺘﻐﺎﺛﺔ؛ ﻷﻥﹼ ﺍﻟﻼﻡ ﺍﳉﺎﺭﺓ ﻋﻤﻠﻬﺎ ﺍﳉﺮ ،ﻓﺈﻥ ﻗﻠﺖ :ﻻ ﺃﺳﻠﹼﻢ ﺃﻥﹼ ﺍﻟﻼﻡ ﺟﺎﺭﺓ؛ ﻷﺎ ﻟﻮﻛﺎﻧﺖ ﻛﺬﻟﻚ ﻟﻜﺎﻧﺖ ﻣﻜﺴﻮﺭﺓ ﻻ ﻣﻔﺘﻮﺣﺔ ،ﻗﻠﻨﺎ :ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﺇﻻﹼ ﺃﺎ ﻫﻬﻨﺎ ﻟﻠﻔﺮﻕ ﺑﲔ ﻻﻡ ﺍﻻﺳﺘﻐﺎﺛﺔ ﻭﻻﻡ ﺍﳌﺴﺘﻐﺎﺙ ﻟﻪ ﻓﻴﻤﺎ ﺇﺫﺍ ﺣﺬﻑ ﺍﳌﺴﺘﻐﺎﺙ ﳓﻮ½ :ﻳﺎ ﻟﻘﻮﻡ¼ ﺃﺻﻠﻪ½ :ﻳﺎﻟﹶﺰﻳﺪ ﻟﻠﻘﻮﻡ¼ ،ﺃﻭ ﻷﻥﹼ ﻫﺬﺍ ﺍﳌﻈﻬﺮ ﺷﺎﺑﻪ ﺍﳌﻀﻤﺮ ﻣﻦ ﺣﻴﺚ ﻭﻗﻮﻋﻪ ﻣﻮﻗﻌﻪ ﻓﻜﻤﺎ ﺃﻥﹼ ﺍﻟﻼﻡ ﺇﺫﺍ ﺩﺧﻠﺖ ﻋﻠﻰ ﺍﳌﻀﻤﺮ ﻛﺎﻧﺖ ﻣﻔﺘﻮﺣﺔ ﳓﻮ½ :ﻟﹶﻚ¼ ﻭ½ﻟﹶﻪ¼ ﻓﻜﺬﺍ ﺇﺫﺍ ﺩﺧﻠﺖ ﻋﻠﻰ ﺍﳌﻈﻬﺮ ﺍﻟﹾﻤﺸﺎﺑِﻪ ﻟﻠﻤﻀﻤﺮ ﻛﺎﻧﺖ ﻣﻔﺘﻮﺣﺔ" ،ﻩ". ) (٢ﻗﻮﻟﻪ] :ﻭﻳﻔﺘﺢ ...ﺇﱁ[ ﺃﻱ :ﻳﻔﺘﺢ ﺍﳌﻨﺎﺩﻯ ﺇﺫﺍ ﳊﻘﺘﻪ ﺃﻟﻒ ﺍﻻﺳﺘﻐﺎﺛﺔ ،ﻭﺇﻧﻤﺎ ﺗﻠﺤﻘﻪ ﺍﻷﻟﻒ ﻭﻗﺖ ﺍﻻﺳﺘﻐﺎﺛﺔ ﻹﻓﺎﺩﺓ ﻣﺪ ﺍﻟﺼﻮﺕ ﺍﳌﻄﻠﻮﺏ ﻓِﻲ ﺍﻻﺳﺘﻐﺎﺛﺔ ،ﻭﺇﻧﻤﺎ ﺑﻨِﻲ ﺍﳌﻨﺎﺩﻯ ﺣﲔ ﺇﳊﺎﻕ ﺃﻟﻒ ﺍﻻﺳﺘﻐﺎﺛﺔ ﻋﻠﻰ ﺍﻟﻔﺘﺢ؛ ﻷﻥﹼ ﺍﻷﻟﻒ ﺗﻘﺘﻀﻲ ﺍﻟﻔﺘﺤﺔ ،ﻭﻳﻠﺰﻡ ﺍﳍﺎﺀ ﻋﻨﺪ ﳊﻮﻕ ﺃﻟﻒ ﺍﻻﺳﺘﻐﺎﺛﺔ ﳓﻮ½ :ﻳﺎ ﺯﻳﺪﺍﻩ¼؛ ﻟﺌﻼﹼ ﺗﻠﺘﺒﺲ ﺃﻟﻒ ﺍﻻﺳﺘﻐﺎﺛﺔ ﺑﺎﻷﻟﻒ ﺍﳌﻨﻘﻠﺒﺔ ﻋﻦ ﻳﺎﺀ ﺍﳌﺘﻜﻠﹼﻢ ﳓﻮ½ :ﻳﺎ ﻏﻼﻣﺎ¼" ،ﻩ". ) (٣ﻗﻮﻟﻪ] :ﻭﻳﻨﺼﺐ[ ﺃﻱ :ﻳﻨﺼﺐ ﺍﳌﻨﺎﺩﻯ ﺇﻥ ﻛﺎﻥ ﻣﻀﺎﻓﺎﹰ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﻣﺎ ﺳﻮﻯ ﺍﳌﻨﺎﺩﻯ ﺍﳌﻔﺮﺩ ﺍﳌﻌﺮﻑ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﻗﺴﺎﻡ ﻭﺍﳌﻨﺎﺩﻯ ﻓِﻲ ﻛﻠﹼﻬﺎ ﻣﻨﺼﻮﺏ :ﻗﺴﻢ ﻻ ﻳﻜﻮﻥ ﻣﻔﺮﺩﺍﹰ ﺑﻞ ﻛﺎﻥ ﻣﻀﺎﻓﺎﹰ ﳓﻮ½ :ﻳﺎ ﻋﺒﺪ ﺍﷲ¼، ﻭﻗﺴﻢ ﻻ ﻳﻜﻮﻥ ﻣﻔﺮﺩﺍﹰ ﺑﻞ ﻛﺎﻥ ﻣﺸﺎﺑِﻬﺎﹰ ﻟﻠﻤﻀﺎﻑ ﳓﻮ½ :ﻳﺎ ﻃﺎﻟﻌﺎﹰ ﺟﺒﻼﹰ ،ﻭﻗﺴﻢ ﻻ ﻳﻜﻮﻥ ﻣﻌﺮﻓﺔ ﻻ ﻗﺒﻞ ﺩﺧﻮﻝ ﺣﺮﻑ ﺍﻟﻨﺪﺍﺀ ﻋﻠﻴﻪ ﻭﻻ ﺑﻌﺪﻩ ﺑﻞ ﻛﺎﻥ ﻧﻜﺮﺓ ﳓﻮ½ :ﻳﺎ ﺭﺟﻼﹰ¼ ﻟﻐﲑ ﻣﻌﻴﻦ ،ﻭﻗﺴﻢ ﻻ ﻳﻜﻮﻥ ﻣﻔﺮﺩﺍﹰ
i
j
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٨٥
kﳓﻮ½ :ﻳﺎ ﻃﺎﻟﻌﺎﹰ ﺟﺒﻼﹰ¼ ﺃﻭ ﻧﻜﺮﺓ ﻏﲑ ﻣﻌﻴﻨﺔ ﻛﻘﻮﻝ ﺍﻷﻋﻤﻰ½ :ﻳﺎ ﺭﺟﻼﹰ ﺧﺬl ﺑﻴﺪﻱ¼ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﻌﺮﻓﺎﹰ ﺑﺎﻟﻼﻡ ﻗﻴﻞ½ :ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺮﺟﻞ¼ ﻭ½ﻳﺎ ﺃﻳﺘﻬﺎ ﺍﳌﺮﺃﺓ¼، )(١
ﻭﳚﻮﺯ ﺗﺮﺧﻴﻢ ﺍﳌﻨﺎﺩﻯ ﻭﻫﻮ ﺣﺬﻑ ﰲ ﺁﺧﺮﻩ ﻟﻠﺘﺨﻔﻴﻒ ﻛﻤﺎ ﺗﻘﻮﻝ ﰲ )(٢
½ﻣﺎﻟﻚ¼½ :ﻳﺎ ﻣﺎﻝ¼ ﻭﰲ ½ﻣﻨﺼﻮﺭ¼½ :ﻳﺎ ﻣﻨﺺ¼ ﻭﰲ ½ﻋﺜﻤﺎﻥ¼½ :ﻳﺎ ﻋﺜﻢ¼،
ﻭﳚﻮﺯ ﰲ ﺁﺧﺮ ﺍﳌﻨﺎﺩﻯ ﺍﳌﺮﺧﻢ ﺍﻟﻀﻢ ﻭﺍﳊﺮﻛﺔ ﺍﻷﺻﻠﻴﺔ ﻛﻤﺎ ﺗﻘﻮﻝ ﰲ )(٣
ﻭﻻ ﻣﻌﺮﻓﺔ ﳓﻮ½ :ﻳﺎ ﺣﺴﻦ ﻭﺟﻬﻪ ﻇﺮﻳﻔﺎﹰ¼ ،ﻭﺇﻧﻤﺎ ﺃﻋﺮﺏ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻣﻦ ﺍﳌﻨﺎﺩﻯ؛ ﻷﻥﹼ ﺍﻹﺿﺎﻓﺔ ﻭﺷﺒﻬﻬﺎ ﻣﻦ ﺧﻮﺍﺹ ﺍﻻﺳﻢ ﺍﳌﻌﻈﹼﻤﺔ ﺍﳌﻜﺒﺮﺓ ﻳﻘﻮﻱ ﺑِﻬﺎ ﺟﻬﺔ ﺍﻻﲰﻴﺔ ﻭﺍﻷﺻﻞ ﻓِﻲ ﺍﻻﺳﻢ ﻫﻮ ﺍﻹﻋﺮﺍﺏ ،ﻭﺇﻧﻤﺎ ﻧﺼﺐ؛ ﻷﻥﹼ ﺍﳌﻨﺎﺩﻯ ﻣﻔﻌﻮﻝ ﺑﻪ ﻓِﻲ ﺍﳊﻘﻴﻘﺔ ﻭﺇﻋﺮﺍﺏ ﺍﳌﻔﻌﻮﻝ ﺑﻪ ﻫﻮ ﺍﻟﻨﺼﺐ ﻋﻨﺪ ﻋﺪﻡ ﻣﺎﻧﻊ" ،ﺳﻦ".
) (١ﻗﻮﻟﻪ] :ﻗﻴﻞ ...ﺇﱁ[ ﺃﻱ :ﺑﺘﻮﺳﻂ ½ﺃﻱ ¼ﻣﻊ ﻫﺎﺀ ﺍﻟﺘﻨﺒﻴﺔ ﺑﲔ ﺣﺮﻑ ﺍﻟﻨﺪﺍﺀ ﻭﺑﲔ ﺍﳌﻨﺎﺩﻯ ﺍﳌﺬﻛﹼﺮ ﺍﳌﻌﺮﻑ ﺑﺎﻟﻼﻡ ،ﻭﺑﺘﻮﺳﻂ ½ﺃﻳﺔ¼ ﻣﻊ ﻫﺎﺀ ﺍﻟﺘﻨﺒﻴﺔ ﺑﲔ ﺣﺮﻑ ﺍﻟﻨﺪﺍﺀ ﻭﺍﳌﻨﺎﺩﻯ ﺍﳌﺆﻧﺚ ﺍﳌﻌﺮﻑ ﺑﺎﻟﻼﻡ ﺍﺣﺘﺮﺍﺯﺍﹰ ﻋﻦ ﺍﺟﺘﻤﺎﻉ ﺁﻟﺘﻲِ ﺍﻟﺘﻌﺮﻳﻒ؛ ﻷﻧﻪ ﳑﻨﻮﻉ" ،ﻩ". ) (٢ﻗﻮﻟﻪ] :ﳚﻮﺯ ﺗﺮﺧﻴﻢ ﺍﳌﻨﺎﺩﻯ[ ﺃﻱ :ﺟﺎﺋﺰ ﻣﻄﻠﻘﺎﹰ ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﺘﺮﺧﻴﻢ ﻟﻠﻀﺮﻭﺭﺓ ﺍﻟﺸﻌﺮﻳﺔ ﺃﻭ ﻓِﻲ ﺳﻌﺔ
ﺍﻟﻜﻼﻡ ،ﺛﹸﻢ ﺍﻟﺘﺮﺧﻴﻢ ﻓِﻲ ﺍﻟﻠﻐﺔ½ :ﺩﻡ ﺑﺮﻳﺪﻥ¼ ،ﻭﻓِﻲ ﺍﻻﺻﻄﻼﺡ :ﺣﺬﻑ ﻓِﻲ ﺁﺧﺮ ﺍﻻﺳﻢ ﻟﻠﺘﺨﻔﻴﻒ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﻟﻠﺤﺬﻑ ﻛﻤﺎ ﻭﻛﻴﻔﺎﹰ ،ﺃﻣﺎ ﺍﻟﻜﻢ ﻓﻬﻮ ﺣﺬﻑ ﺣﺮﻑ ﻭﺍﺣﺪ ﻛـ½ﻣﺎﻝ¼ ﻓِﻲ ﺗﺮﺧﻴﻢ ½ﻣﺎﻟﻚ¼ ﻭﺣﺬﻑ ﺣﺮﻓﲔ ﻓﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻨﺎﺩﻯ ﻋﻠﻤﺎﹰ ﻭﺃﻛﺜﺮ ﻣﻦ ﺛﻠﺜﺔ ﺃﺣﺮﻑ ﺑﺸﺮﻁ ﺃﻥ ﻳﺒﻘﻰ ﺛﻼﺛﺔ ﺃﺣﺮﻑ ﺑﻌﺪ ﺣﺬﻑ ﺍﳊﺮﻓﲔ ﺍﻟﹼﺬﹶﻳﻦِ ﻓِﻲ ﺣﻜﻢ ﺍﻟﻮﺍﺣﺪ ﻛـ½ﺍﺳﻢ¼ ﻓِﻲ ﺗﺮﺧﻴﻢ ½ﺃﲰﺎﺀ¼ ،ﺃﻭﻛﺎﻥ ﻓِﻲ ﺁﺧﺮﻩ ﺣﺮﻑ ﺻﺤﻴﺢ ﻗﺒﻠﻪ ﻣﺪﺓ ﻛـ½ﻣﻨﺺ¼ ﻭ½ﻋﺜﻢ¼ ﻓِﻲ ﺗﺮﺧﻴﻢ ½ﻣﻨﺼﻮﺭ¼ ﻭ½ﻋﺜﻤﺎﻥ¼ ،ﻭﺃﻣﺎ ﺍﻟﻜﻴﻒ ﻓﻬﻮ ﺷﺮﺍﺋﻂ ﺟﻮﺍﺯ ﺍﻟﺘﺮﺧﻴﻢ ﻓﻤﻨﻬﺎ :ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺍﳌﻨﺎﺩﻯ ﻣﻀﺎﻓﺎﹰ؛ ﻷﻧﻪ ﻟﻮ ﺣﺬﻑ ﻓِﻲ ﺁﺧﺮ ﺍﳌﻀﺎﻑ ﻓﻼ ﻳﻜﻮﻥ ﺍﻟﺘﺮﺧﻴﻢ ﻓِﻲ ﺁﺧﺮ ﺍﳌﻨﺎﺩﻯ ﻟﺸﺪﺓ ﺍﻻﺗﺼﺎﻝ ﺑﲔ ﺍﳌﻀﺎﻑ ﻭﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﻟﻔﻈﺎﹰ ،ﻭﻟﻮ ﺣﺬﻑ ﻓِﻲ ﺁﺧﺮ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﻳﻜﻮﻥ ﺍﳊﺬﻑ ﻓِﻲ ﺁﺧﺮ ﻏﲑ ﺍﳌﻨﺎﺩﻯ ،ﻭﻣﻨﻬﺎ :ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻣﺴﺘﻐﺎﺛﺎﹰ؛ ﻷﻥﹼ ﺍﳌﺴﺘﻐﺎﺙ ﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﺑﺰﻳﺎﺩﺓ ﺍﻟﻼﻡ ﻭﺍﻷﻟﻒ ﻭﺍﳊﺬﻑ ﻳﻨﺎﻓﻴﻬﺎ ،ﻭﻣﻨﻬﺎ :ﺃﻥ ﻳﻜﻮﻥ ﺯﺍﺋﺪﺍﹰ ﻋﻠﻰ ﺛﻠﺜﺔ ﺃﺣﺮﻑ "ﻩ".
) (٣ﻗﻮﻟﻪ] :ﺍﻟﻀﻢ ...ﺇﱁ[ ﺃﻣﺎ ﺿﻢ ﺁﺧﺮ ﺍﳌﻨﺎﺩﻯ ﺍﳌﺮﺧﻢ ﻓﻌﻠﻰ ﺃﻥ ﳚﻌﻞ ﺍﳌﻨﺎﺩﻯ ﺍﳌﺮﺧﻢ ﺍﲰﺎﹰ ﻣﺴﺘﻘ ﻼ ﺑﻨﻔﺴﻪ ﲜﻌﻞ ﺍﶈﺬﻭﻑ ﻧﺴﻴﺎﹰ ﻣﻨﺴﻴﺎ ﻛﺄﻧﻪ ﻟﹶﻢ ﳛﺬﻑ ﻣﻨﻪ ﺷﺊ ،ﻭﺃﻣﺎ ﺍﳊﺮﻛﺔ ﺍﻷﺻﻠﻴﺔ ﻓﻌﻠﻰ ﺟﻌﻞ ﺍﻟﹾﻤﺤﺬﻭﻑ ﻓِﻲ ﺣﻜﻢ ﺍﻟﺜﺎﺑﺖ ﻓﺒﻘﻲ ﻣﺎ ﻗﺒﻠﻪ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ "ﻩ".
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kﻳﺎﺣﺎﺭﺙ¼½ :ﻳﺎﺣﺎﺭ ¼ﻭ½ﻳﺎﺣﺎﺭِ¼ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ½ﻳﺎ¼ ﻣﻦ ﺣﺮﻭﻑ ﺍﻟﻨﺪﺍﺀ ﻗﺪl ½ ﺗﺴﺘﻌﻤﻞ ﰲ ﺍﳌﻨﺪﻭﺏ ﺃﻳﻀﺎﹰ ﻭﻫﻮ ﺍﳌﺘﻔﺠﻊ ﻋﻠﻴﻪ ﺑـ½ﻳﺎ¼ ﺃﻭ½ﻭﺍ¼ ﻛﻤﺎ ﻳﻘﺎﻝ: )(١
½ﻳﺎ ﺯﻳﺪﺍﻩ¼ ﻭ½ﻭﺍ ﺯﻳﺪﺍﻩ¼ ﻓـ½ﻭﺍ¼ ﳐﺘﺼﺔ ﺑﺎﳌﻨﺪﻭﺏ ﻭ½ﻳﺎ¼ ﻣﺸﺘﺮﻛﺔ ﺑﲔ
ﺍﻟﻨﺪﺍﺀ ﻭﺍﳌﻨﺪﻭﺏ ،ﻭﺣﻜﻤﻪ ﰲ ﺍﻹﻋﺮﺍﺏ ﻭﺍﻟﺒﻨﺎﺀ ﻣﺜﻞ ﺣﻜﻢ ﺍﳌﻨﺎﺩﻯ. )(٢
:ﺍﳌﻔﻌﻮﻝ ﻓﻴﻪ ﻫﻮ ﺍﺳﻢ ﻣﺎ ﻭﻗﻊ ﻓﻌﻞ ﺍﻟﻔﺎﻋﻞ ﻓﻴﻪ ﻣﻦ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ )(٣
ﻭﻳﺴﻤﻰ ½ﻇﺮﻓﺎ¼ ،ﻭﻇﺮﻭﻑ ﺍﻟﺰﻣﺎﻥ ﻋﻠﻰ ﻗﺴﻤﲔ :ﻣﺒﻬﻢ ﻭﻫﻮ ﻣﺎ ﻻ ﻳﻜﻮﻥ ﻟﻪ
ﺣﺪ ﻣﻌﻴﻦ ﻛـ½ﺩﻫﺮ¼ ﻭ½ﺣﲔ¼ ،ﻭﳏﺪﻭﺩ ﻭﻫﻮ ﻣﺎ ﻳﻜﻮﻥ ﻟﻪ ﺣﺪ ﻣﻌﻴﻦ )(٤
) (١ﻗﻮﻟﻪ] :ﺗﺴﺘﻌﻤﻞ ...ﺇﱁ[ ﺃﻱ :ﺍﻟﻴﺎﺀ ﻛﻤﺎ ﺗﺴﺘﻌﻤﻞ ﻓِﻲ ﺍﳌﻨﺎﺩﻯ ﻛﺬﺍ ﻗﺪ ﺗﺴﺘﻌﻤﻞ ﻓِﻲ ﺍﳌﻨﺪﻭﺏ ﺃﻳﻀﹰﺎ ﻻﺷﺘﺮﺍﻛﻬﻤﺎ ﻓِﻲ ﺍﺧﺘﺼﺎﺹ ﻛﻮﻥ ﻛﻞﹼ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻣﺪﻋﻮﺍ ،ﻭﺍﳌﻨﺪﻭﺏ ﻓِﻲ ﺍﻟﻠﻐﺔ½ :ﻣﻴﺖ ﻳﺒﻜﻲ ﻋﻠﻴﻪ ﺃﺣﺪ ﻭﻳﻌﺪ ﳏﺎﺳﻨﻪ¼ ﻟﻴﻌﻠﻢ ﺍﻟﻨﺎﺱ ﺃﻥﹼ ﻣﻮﺗﻪ ﺃﻣﺮ ﻋﻈﻴﻢ ﻓﻴﻌﺬﺭﻭﻩ ﻭﻳﺸﺎﺭﻛﻮﻩ ﻓِﻲ ﺍﻟﺘﻔﺠﻊ ﻋﻠﻴﻪ ،ﻭﻓِﻲ ﺍﻻﺻﻄﻼﺡ: ﻣﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﻓِﻲ ﺍﳌﱳ" ،ﻩ". ) (٢ﻗﻮﻟﻪ] :ﻭﺣﻜﻤﻪ[ ﺃﻱ :ﺣﻜﻢ ﺍﳌﻨﺪﻭﺏ ﻓِﻲ ﺍﻹﻋﺮﺍﺏ ﻭﺍﻟﺒﻨﺎﺀ ﻣﺜﻞ ﺣﻜﻢ ﺍﳌﻨﺎﺩﻯ ﺃﻱ :ﺇﻥ ﻛﺎﻥ ﺍﳌﻨﺪﻭﺏ ﻣﻔﺮﺩﹰﺍ ﻳﺒﻨﻰ ﻋﻠﻰ ﻋﻼﻣﺔ ﺍﻟﺮﻓﻊ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﻀﺎﻓﺎﹰ ﺃﻭ ﻣﻀﺎﺭﻋﺎﹰ ﻟﻪ ﻳﻨﺼﺐ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﺴﺘﻐﺎﺛﺎﹰ ﺑﺎﻟﻼﻡ ﻳﻨﺠﺮ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﺴﺘﻐﺎﺛﺎﹰ ﺑﺎﻷﻟﻒ ﻳﻔﺘﺢ ،ﻭﳚﻮﺯ ﻟﻚ ﺯﻳﺎﺩﺓ ﺍﻷﻟﻒ ﻟِﻤﺪ ﺍﻟﺼﻮﺕ ﺍﳌﻄﻠﻮﺏ ﻓِﻲ ﺍﳌﻨﺪﻭﺏ ﻣﻊ ﺍﳍﺎﺀ ﻓﺮﻗﺎﹰ ﺑﲔ ﺍﻟﻮﺻﻞ ﻭﺍﻟﻔﺼﻞ ،ﻭﻛﺬﺍ ﳚﻮﺯ ﺯﻳﺎﺩﺓ ﺍﻷﻟﻒ ﻣﻊ ﺍﳍﺎﺀ ﻓِﻲ ﺁﺧﺮ ﺍﻟﹼﺬﻱ ﺃﺿﻴﻒ ﺍﳌﻨﺪﻭﺏ ﺇﻟﻴﻪ ﳓﻮ½ :ﻳﺎ ﺃﻣﲑ ﺍﳌﻮﻣﻨﻴﻨﺎﻩ¼، ﻭﻻ ﳚﻮﺯ ﺯﻳﺎﺩﺓ ﺍﻷﻟﻒ ﻓِﻲ ﺁﺧﺮ ﺻﻔﺔ ﺍﳌﻨﺪﻭﺏ ﻋﻨﺪ ﺍﳉﻤﻬﻮﺭ ﺧﻼﻓﺎﹰ ﻟﻴﻮﻧﺲ ﻓﻼ ﻳﻘﺎﻝ½ :ﻭﺍ ﺯﻳﺪ ﺍﻟﻄﻮﻳﻼ¼" ،ﻭ".
) (٣ﻗﻮﻟﻪ] :ﻭﻗﻊ ﻓﻌﻞ ﺍﻟﻔﺎﻋﻞ ﻓﻴﻪ[ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻔﻌﻞ ﺍﻟﻔﻌﻞ ﺍﻟﻠﻐﻮﻱ ﺃﻋﻨِﻲ :ﺍﳊﺪﺙ ﻻ ﺍﻻﺻﻄﻼﺣﻲ ﺍﻟﹼﺬﻱ ﻫﻮ ﻣﻘﺎﺑﻞ ﻟﻼﺳﻢ ﻭﺍﳊﺮﻑ ،ﻓﻴﻌﻢ ﺍﳌﺼﺪﺭ ﳓﻮ½ :ﺃﻋﺠﺒﻨِﻲ ﺿﺮﺏ ﺯﻳﺪ ﻳﻮﻡ ﺍﳉﻤﻌﺔ¼ ،ﻭﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﳓﻮ½ :ﺯﻳﺪ ﺿﺎﺭﺏ ﻋﻤﺮﻭﺍﹰ ﻳﻮﻡ ﺍﳉﻤﻌﺔ¼ ،ﻭﺍﺳﻢ ﺍﳌﻔﻌﻮﻝ ﳓﻮ½ :ﻋﻤﺮﻭ ﻣﻀﺮﻭﺏ ﻳﻮﻡ ﺍﳉﻤﻌﺔ¼ ،ﻭ½ﻣِﻦ ¼ﻓِﻲ ﻗﻮﻟﻪ½ :ﻣﻦ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ¼ ﺑﻴﺎﻧﻴﺔ ﺃﻱ :ﺍﺳﻢ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ﻣﻦ ﻗﺒﻴﻞ ½ﺳﻮﺍﺭ ﺍﻟﺬﻫﺐ¼ ﻭ½ﺧﺎﰎ ﺍﻟﻔﻀﺔ¼ ،ﻭﺍﻟﺰﻣﺎﻥ ﻣﺎ ﻟﻪ ﺻﻼﺣﻴﺔ ﺃﻥ ﻳﻘﻊ ﻓِﻲ ﺟﻮﺍﺏ ½ﻣﺘﻰ¼ ﻛﻘﻮﻟﻚ½ :ﻳﻮﻡ ﺍﳉﻤﻌﺔ¼ ﻓِﻲ ﺟﻮﺍﺏ ﻣﻦ ﻗﺎﻝ ﻟﻚ½ :ﻣﺘﻰ ﺳﺮﺕ¼ ،ﻭﺍﳌﻜﺎﻥ ﻣﺎﻟﻪ ﺻﻼﺣﻴﺔ ﺃﻥ ﻳﻘﻊ ﻓِﻲ ﺟﻮﺍﺏ ½ﺃﻳﻦ¼ ﻛﻘﻮﻟﻚ½ :ﻓِﻲ ﺍﳌﺪﻳﻨﺔ¼ ﻓِﻲ ﺟﻮﺍﺏ ﻣﻦ ﻗﺎﻝ ﻟﻚ½ :ﺃﻳﻦ ﺯﻳﺪ¼" ،ﻩ".
) (٤ﻗﻮﻟﻪ] :ﺣﲔ[ ﻣﺜﺎﻝ ﻟﻠﺰﻣﺎﻥ ﺍﳌﺒﻬﻢ ،ﻭﺷﻬﺮ ﻣﺜﺎﻝ ﻟﻠﺰﻣﺎﻥ ﺍﻟﹾﻤﺤﺪﻭﺩ ،ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻔﻀﻼﺀ :ﺇﻥﹼ ﺭﺟﻼﹰ ﺟﺎﺀ ﺇﻟﹶﻰ
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½kﻳﻮﻡ¼ ﻭ½ﻟﻴﻠﺔ¼ ﻭ½ﺷﻬﺮ¼ ﻭ½ﺳﻨﺔ¼ ،ﻭﻛﻠﹼﻬﺎ ﻣﻨﺼﻮﺏ ﺑﺘﻘﺪﻳﺮ ½ﰲ¼ ﺗﻘﻮﻝl: ﻛـ )(١
½ﺻﻤﺖ ﺩﻫﺮﺍﹰ¼ ﻭ½ﺳﺎﻓﺮﺕ ﺷﻬﺮﺍﹰ¼ ﺃﻱ½ :ﰲ ﺩﻫﺮ ﻭﺷﻬﺮ¼ ،ﻭﻇﺮﻭﻑ
ﺍﳌﻜﺎﻥ ﻛﺬﻟﻚ :ﻣﺒﻬﻢ ﻭﻫﻮ ﻣﻨﺼﻮﺏ ﺃﻳﻀﺎﹰ ﺑﺘﻘﺪﻳﺮ ½ﰲ¼ ﳓﻮ½ :ﺟﻠﺴﺖ
ﺧﻠﻔﻚ ﻭﺃﻣﺎﻣﻚ¼ ،ﻭﳏﺪﻭﺩ ﻭﻫﻮ ﻣﺎ ﻻ ﻳﻜﻮﻥ ﻣﻨﺼﻮﺑﺎﹰ ﺑﺘﻘﺪﻳﺮ ½ﰲ¼ ﺑﻞ ﻻ
ﺑﺪ ﻣﻦ ﺫﻛﺮ ½ﰲ¼ ﻓﻴﻪ ﳓﻮ½ :ﺟﻠﺴﺖ ﰲ ﺍﻟﺪﺍﺭ ﻭﰲ ﺍﻟﺴﻮﻕ ﻭﰲ )( ٢
ﺍﳌﺴﺠﺪ¼ : .ﺍﳌﻔﻌﻮﻝ ﻟﻪ ﻫﻮ ﺍﺳﻢ ﻣﺎ ﻷﺟﻠﻪ ..................... )(٣
ﺃﺑِﻲ ﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﻟﹶﻰ ﻋﻨﻪ ﻓﻘﺎﻝ ﺇﻧﻲ ﺣﻠﻔﺖ ﺑﺎﷲ ﻻ ﺃﺗﻜﻠﹼﻢ ﺣﻴﻨﺎﹰ ،ﻓﺄﺟﺎﺏ ﺑﺄﻥ ﻻ ﺗﺘﻜﻠﹼﻢ ﺳﺘﺔ ﺃﺷﻬﺮ ،ﺛﹸ ﻢ ﺭﺟﻊ ﺇﻟﹶﻰ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﻟﹶﻰ ﻋﻨﻪ ﻭﺣﺪﺙ ﺍﳊﺎﻝ ﻓﺄﺟﺎﺏ ﻟﻪ ﺑﺎﻟﺴﺎﻋﺔ ،ﺛﹸﻢ ﺭﺟﻊ ﺇﻟﹶﻰ ﻋﺜﻤﺎﻥ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﻟﹶﻰ ﻋﻨﻪ ﻭﺣﺪﺙ ﺍﳊﺎﻝ ﻓﺄﺟﺎﺏ ﺑﺄﻥ ﻻ ﺗﺘﻜﻠﹼﻢ ﺷﻬﺮﺍﹰ ،ﺛﹸﻢ ﺭﺟﻊ ﺇﻟﹶﻰ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﻟﹶﻰ ﻋﻨﻪ ﻓﺄﺟﺎﺏ ﺑﺄﻥ ﻻ ﺗﺘﻜﻠﹼﻢ ﺃﺑﺪﺍﹰ ،ﺛﹸﻢ ﺭﺟﻊ ﺇﻟﹶﻰ ﺍﻟﻨﺒِﻲ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﻟﹶﻰ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻭﺣﺪﺙ ﺃﺟﻮﺑﺔ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ،ﻓﻘﺎﻝ ﺍﻟﻨﺒِﻲ ﺻﻠﹼﻰ ﺍﷲ ﺗﻌﺎﻟﹶﻰ ﻋﻠﻴﻪ ﻭﺳﻠﻢ½ :ﺃﺻﺤﺎﺑِﻲ ﻛﺎﻟﻨﺠﻮﻡ ﻓﺒﺄﻳﻬﻢ ﺍﻗﺘﺪﻳﺘﻢ ﺍﻫﺘﺪﻳﺘﻢ¼" ،ﻑ ،ﻩ".
) (١ﻗﻮﻟﻪ] :ﺑﺘﻘﺪﻳﺮ ½ﻓِﻲ¼[ ﻷﻧﻪ ﺇﺫﺍ ﺃﻇﻬﺮﺗﻬﺎ ﻟﺰﻡ ﺍﳉﺮ؛ ﻷﻥﹼ ½ﻓِﻲ¼ ﺣﺮﻑ ﺍﳉﺮ ﻭﺇﻟﻐﺎﺀﻩ ﻏﲑ ﺷﺎﺋﻊ ،ﻭﻓِﻲ ﻗﻮﻝ ﺍﳌﺺ½ :ﻛﻠﹼﻬﺎ ﻣﻨﺼﻮﺏ ﺑﺘﻘﺪﻳﺮ ﻓِﻲ¼ ﺇﺷﺎﺭﺓ ﺇﻟﹶﻰ ﺃﻧﻪ ﺇﺫﺍ ﺃﻇﻬﺮﺗﻬﺎ ﻛﺎﻥ ﻣﻔﻌﻮﻻﹰ ﻓﻴﻪ ﺃﻳﻀﺎﹰ ﺇﻻﹼ ﺃﻧﻪ ﻻ ﻳﻜﻮﻥ ﻣﻨﺼﻮﺑﺎﹰ ﻟﻔﻈﺎﹰ ،ﻭﺍﳉﻤﻬﻮﺭ ﻋﻠﻰ ﺃﻧﻪ ﺗﻘﺪﻳﺮ ½ﻓِﻲ¼ ﺷﺮﻁﹲ ﻟﻜﻮﻧﻪ ﻣﻔﻌﻮﻻﹰ ﻓﻴﻪ ،ﻭﺇﺫﺍ ﺃﻇﻬﺮﺗﻬﺎ ﻛﺎﻥ ﻣﻔﻌﻮﻻﹰ ﺑﻪ ﺑﻮﺍﺳﻄﺔ ﺣﺮﻑ ﺍﳉﺮ ﻻ ﻣﻔﻌﻮﻻﹰ ﻓﻴﻪ" ،ﻱ".
) (٢ﻗﻮﻟﻪ] :ﻻ ﺑﺪ ...ﺇﱁ[ ﺃﻱ :ﻻ ﺑﺪ ﻓِﻲ ﻇﺮﻑ ﻣﻜﺎﻥ ﳏﺪﻭﺩ ﻣﻦ ﺫﻛﺮ ½ﻓِﻲ¼ ﻟﻌﺪﻡ ﺇﻋﻤﺎﻝ ﺍﻟﻔﻌﻞ ﻓِﻲ ﻇﺮﻑ ﻣﻜﺎﻥ ﳏﺪﻭﺩ؛ ﻭﺫﻟﻚ ﻷﻥﹼ ﺍﻟﻔﻌﻞ ﻻ ﻳﻌﻤﻞ ﺇﻻﹼ ﻓِﻲ ﺟﺰﺀﻩ ﺣﻘﻴﻘﺔ ﺃﻭ ﺣﻜﻤﺎﹰ ﻓﺎﻟﺰﻣﺎﻥ ﺍﳌﺒﻬﻢ ﺟﺰﺀ ﺍﻟﻔﻌﻞ؛ ﻷﻥﹼ ﻛﻞﹼ ﻓﻌﻞ ﻻ ﳜﻠﻮ ﻋﻦ ﺯﻣﺎﻥ ﻣﺒﻬﻢ ﻓﻜﺎﻥ ﻇﺮﻑ ﺍﻟﺰﻣﺎﻥ ﺍﳌﺒﻬﻢ ﻣﻦ ﻣﺪﻟﻮﻻﺕ ﺍﻟﻔﻌﻞ ،ﻭﻇﺮﻑ ﺍﻟﺰﻣﺎﻥ ﺍﻟﹾﻤﺤﺪﻭﺩ ﳏﻤﻮﻝ ﻋﻠﻰ ﻇﺮﻑ ﺍﻟﺰﻣﺎﻥ ﺍﳌﺒﻬﻢ ﻻﺷﺘﺮﺍﻛﻬﻤﺎ ﻓِﻲ ﺍﻟﺰﻣﺎﻥ ،ﻭﻇﺮﻑ ﺍﳌﻜﺎﻥ ﺍﳌﺒﻬﻢ ﺃﻳﻀﺎﹰ ﳏﻤﻮﻝ ﻋﻠﻰ ﺍﻟﺰﻣﺎﻥ ﺍﳌﺒﻬﻢ ﻻﺷﺘﺮﺍﻛﻬﻤﺎ ﻓِﻲ ﺍﻹﺎﻡ ،ﻭﺇﻧﻤﺎ ﻟﹶﻢ ﳛﻤﻞ ﺍﳌﻜﺎﻥ ﺍﻟﹾﻤﺤﺪﻭﺩ ﻋﻠﻰ ﺍﻟﺰﻣﺎﻥ ﺍﳌﺒﻬﻢ ﻻﺧﺘﻼﻓﻬﻤﺎ ﺫﺍﺗﺎﹰ ﻭﻭﺻﻔﺎﹰ ،ﻭﻟﹶﻢ ﳛﻤﻞ ﻋﻠﻰ ﺍﳌﻜﺎﻥ ﺍﳌﺒﻬﻢ ﺃﻳﻀﺎﹰ؛ ﻷﻧﻪ ﳏﻤﻮﻝ ﻋﻠﻰ ﺍﻟﺰﻣﺎﻥ ﺍﳌﺒﻬﻢ ﻓﻠﻮ ﲪﻞ ﻋﻠﻴﻪ ﻟﻜﺎﻥ ﲟﻨـﺰﻟﺔ ﺍﻟﺴﺆﺍﻝ ﻣﻦ ﺍﻟﻔﻘﲑ ﻭﲟﻨـﺰﻟﺔ ﺍﻻﺳﺘﻌﺎﺭﺓ ﻣﻦ ﺍﳌﺴﺘﻌﲑ ﻭﻫﻮ ﻏﲑ ﺟﺎﺋﺰ "ﻱ".
) (٣ﻗﻮﻟﻪ] :ﻣﺎ ﻷﺟﻠﻪ ...ﺇﱁ[ ﺃﻱ :ﺍﳌﻔﻌﻮﻝ ﻟﻪ ﺍﺳﻢ ﻳﻘﻊ ﺍﻟﻔﻌﻞ ﺍﳌﺬﻛﻮﺭ ﻗﺒﻠﻪ ﻟﻘﺼﺪ ﲢﺼﻴﻠﻪ ﺃﻭ ﺑﺴﺒﺐ
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kﻳﻘﻊ ﺍﻟﻔﻌﻞ ﺍﳌﺬﻛﻮﺭ ﻗﺒﻠﻪ ،ﻭﻳﻨﺼﺐ ﺑﺘﻘﺪﻳﺮ ﺍﻟﻼﻡ ﳓﻮ½ :ﺿﺮﺑﺘﻪ ﺗﺄﺩﻳﺒﺎﹰ¼l ) (٢
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ﺃﻱ :ﻟﻠﺘﺄﺩﻳﺐ ،ﻭ½ﻗﻌﺪﺕ ﻋﻦ ﺍﳊﺮﺏ ﺟﺒﻨﺎﹰ¼ ﺃﻱ :ﻟﻠﺠﱭ ،ﻭﻋﻨﺪ ﺍﻟﺰﺟﺎﺝ
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ﻫﻮ ﻣﺼﺪﺭ ﺗﻘﺪﻳﺮﻩ ½ﺃﺩﺑﺘﻪ ﺗﺄﺩﻳﺒﺎﹰ¼ ﻭ½ﺟﺒﻨﺖ ﺟﺒﻨﺎﹰ¼ : .ﺍﳌﻔﻌﻮﻝ ﻣﻌﻪ ﻫﻮ
ﻣﺎ ﻳﺬﻛﺮ ﺑﻌﺪ ﻭﺍﻭ ﲟﻌﲎ ½ﻣﻊ¼ ﳌﺼﺎﺣﺒﺔ ﻣﻌﻤﻮﻝ ﺍﻟﻔﻌﻞ ﳓﻮ½ :ﺟﺎﺀ ﺍﻟﱪﺩ )(٤
ﻭﺟﻮﺩﻩ ،ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﻔﻌﻞ ﺍﻟﻔﻌﻞ ﺍﻟﻠﻐﻮﻱ ﺃﻋﻨِﻲ :ﺍﳊﺪﺙ ،ﻓﻴﻌﻢ ﺍﳌﺼﺪﺭ ﳓﻮ½ :ﺿﺮﺏ ﺯﻳﺪٍ ﻋﻤﺮﻭﺍﹰ ﺗﺄﺩﻳﺒﺎﹰ¼، ﻭﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﳓﻮ½ :ﺯﻳﺪ ﺿﺎﺭﺏ ﻋﻤﺮﻭﺍﹰ ﺗﺄﺩﻳﺒﺎﹰ¼ ،ﻭﺍﺳﻢ ﺍﳌﻔﻌﻮﻝ ﳓﻮ½ :ﻋﻤﺮﻭ ﻣﻀﺮﻭﺏ ﺗﺄﺩﻳﺒﺎﹰ¼" ،ﻱ".
) (١ﻗﻮﻟﻪ] :ﺑﺘﻘﺪﻳﺮ ﺍﻟﻼﻡ[ ﻷﻧﻪ ﺇﺫﺍ ﺃﻇﻬﺮﺗﻬﺎ ﻟﺰﻡ ﺍﳉﺮ؛ ﻷﻥﹼ ﺇﻟﻐﺎﺀ ﺣﺮﻑ ﺍﳉﺮ ﻏﲑ ﺷﺎﺋﻊ ،ﻭﻓِﻲ ﻗﻮﻝ ﺍﳌﺺ: ½ﻭﻳﻨﺼﺐ ...ﺇﱁ¼ ﺇﺷﺎﺭﺓ ﺇﻟﹶﻰ ﺃﻧﻪ ﺇﺫﺍ ﺃﻇﻬﺮﺗﻬﺎ ﳓﻮ½ :ﺟﺌﺘﻚ ﻟﻠﺴﻤﻦ¼ ﻛﺎﻥ ﻣﻔﻌﻮﻻﹰ ﻟﻪ ﺃﻳﻀﺎﹰ ﺇﻻﹼ ﺃﻧﻪ ﻻ ﻳﻜﻮﻥ ﻣﻨﺼﻮﺑﺎﹰ ﻟﻔﻈﺎﹰ ،ﻭﻟﻜﻦ ﻫﺬﺍ ﺧﻼﻑ ﺍﺻﻄﻼﺡ ﺍﳉﻤﻬﻮﺭ؛ ﻷﻢ ﻻ ﻳﺴﻤﻮﻥ ﻣﻔﻌﻮﻻﹰ ﻟﻪ ﺇﻻﹼ ﺍﳌﻨﺼﻮﺏ ﺍﳉﺎﻣﻊ ﻟﻠﺸﺮﺍﺋﻂ ،ﻭﺇﻧﻤﺎ ﻗﺎﻝ ﺍﳌﺺ½ :ﺑﺘﻘﺪﻳﺮ ﺍﻟﻼﻡ¼؛ ﻷﺎ ﻟﻠﺘﻌﻠﻴﻞ ﻭﻫﻲ ﻏﺎﻟﺐ ﻓِﻲ ﺗﻌﻠﻴﻼﺕ ﺍﻷﻓﻌﺎﻝ ﻭﺇﻻﹼ ½ﻣِﻦ ¼ﻭﺍﻟﺒﺎﺀ ﻭ½ﻓِﻲ ¼ﺃﻳﻀﺎﹰ ﺗﺴﺘﻌﻤﻞ ﻟﻠﺘﻌﻠﻴﻞ ﻟﻜﻨﻪ ﻗﻠﻴﻞ ،ﻓﻠﺬﺍ ﻟﹶﻢ ﻳﻘﻞ½ :ﺑﺘﻘﺪﻳﺮ ﺃﺣﺪ ﻣﻦ ﺗﻠﻚ ﺍﳊﺮﻭﻑ¼، ﻭﻣﺜﺎﻝ ½ﻣِﻦ ¼ﺍﳌﺴﺘﻌﻤﻠﺔ ﻟﻠﺘﻌﻠﻴﻞ ﻛﻤﺎ ﻓِﻲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻟﹶﻮ ﺃﹶﻧﺰﻟﹾﻨﺎ ﻫﺬﹶﺍ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﻋﻠﹶﻰ ﺟﺒﻞٍ ﻟﱠﺮﺃﹶﻳﺘﻪ ﺧﺎﺷِﻌﺎﹰ ﻣﺘﺼﺪﻋﺎﹰ ﻣﻦ ﺧﺸﻴﺔِ ﺍﻟﻠﱠﻪِ﴾]ﺳﻮﺭﺓ ﺍﳊﺸﺮ [٢١:ﺃﻱ :ﳋﺸﻴﺘﻪ ،ﻭﻣﺜﺎﻝ ﺍﻟﺒﺎﺀ ﻛﻤﺎ ﻓِﻲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿:ﻓﹶﺒِﻈﹸﻠﹾﻢٍ ﻣﻦ ﺍﻟﱠﺬِﻳﻦ ﻫﺎﺩﻭﺍﹾ ﺣﺮﻣﻨﺎ ﻋﻠﹶﻴﻬِﻢ ﻃﹶﻴﺒﺎﺕٍ﴾]ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ [١٦٠:ﺃﻱ :ﻟﻈﻠﻢ ﻣﻨﻬﻢ ،ﻭﻣﺜﺎﻝ ½ﻓِﻲ ¼ﻛﻤﺎ ﻓِﻲ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ½ :ﺇﻥ ﺍﻣﺮﺃﺓ ﺩﺧﻠﺖ ﺍﻟﻨﺎﺭ ﻓِﻲ ﻫﺮﺓ¼ ﺃﻱ :ﻟِﻬﺮﺓ" ،ﺥ ،ﻱ ،ﻩ". ) (٢ﻗﻮﻟﻪ] :ﺿﺮﺑﺘﻪ ﺗﺄﺩﻳﺒﺎﹰ[ ﻣﺜﺎﻝ ﻟِﻤﺎ ﻭﻗﻊ ﺍﻟﻔﻌﻞ ﺍﳌﺬﻛﻮﺭ ﻗﺒﻠﻪ ﻟﻘﺼﺪ ﲢﺼﻴﻠﻪ ،ﻓﺈﻥﹼ ﺍﻟﺘﺄﺩﻳﺐ ﳛﺼﻞ ﺑﺎﻟﻀﺮﺏ ،ﻭﻛﺬﺍ ﻗﻮﻟﻪ½ :ﻗﻌﺪﺕ ﻋﻦ ﺍﳊﺮﺏ ﺟﺒﻨﺎﹰ¼ ﻓﻤﺜﺎﻝ ﻟِﻤﺎ ﻭﻗﻊ ﺍﻟﻔﻌﻞ ﺍﳌﺬﻛﻮﺭ ﻗﺒﻠﻪ ﺑﺴﺒﺐ ﻭﺟﻮﺩﻩ ﻻ ﻟﺘﺤﺼﻴﻠﻪ ﺗﺄﻣﻞ" ،ﻱ".
) (٣ﻗﻮﻟﻪ] :ﻋﻨﺪ ﺍﻟﺰﺟﺎﺝ[ ﺃﻱ :ﺍﳌﻔﻌﻮﻝ ﻟﻪ ﻓِﻲ ﻫﺬﹶﻳﻦ ﺍﻟﻨﻈﲑﻳﻦ ﻣﻔﻌﻮﻝ ﻣﻄﻠﻖ ﻋﻠﻰ ﻏﲑ ﻟﻔﻈﻪ ﻋﻨﺪﻩ؛ ﻷﻧﻪ ﻗﺪ ﺃﺳﻘﻂ ﺍﳌﻔﻌﻮﻝ ﻟﻪ ﻭﺃﺩﺧﻠﻪ ﻓِﻲ ﺍﳌﻔﻌﻮﻝ ﺍﳌﻄﻠﻖ ،ﻓﺘﻘﺪﻳﺮ ﺍﳌﺜﺎﻟﲔ ﺍﳌﺬﻛﻮﺭﻳﻦ ﻋﻨﺪ ﺍﻟﺰﺟﺎﺝ½ :ﺃﺩﺑﺘﻪ ﺑﺎﻟﻀﺮﺏ ﺗﺄﺩﻳﺒﺎﹰ¼ ﻭ½ﺟﺒﻨﺖ ﺑﺎﻟﻘﻌﻮﺩ ﺟﺒﻨﺎﹰ¼ ،ﺃﻭ ﺍﻟﺘﻘﺪﻳﺮ½ :ﺿﺮﺑﺘﻪ ﺿﺮﺏ ﺗﺄﺩﻳﺐ¼ ﻭ½ﻗﻌﺪﺕ ﻋﻦ ﺍﳊﺮﺏ ﻗﻌﻮﺩ ﺟﱭ¼ ،ﻭﺭﺩ ﻗﻮﻟﻪ :ﺑﺄﻥﹼ ﺍﳌﻔﻬﻮﻡ ﻋﻨﺪ ﺍﻟﻌﺮﺏ ﻣﻦ ﺇﻃﻼﻕ ﻫﺬﺍ ﺍﳌﻨﺼﻮﺏ ﻫﻮ ﺍﻟﻌﻠﻴﺔ ﻭﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻩ ﻻ ﻳﻔﻬﻢ ﻣﻨﻪ ﺍﻟﻌﻠﻴﺔ" ،ﻱ". ) (٤ﻗﻮﻟﻪ] :ﳌﺼﺎﺣﺒﺔ ...ﺇﱁ[ ﺍﳌﺼﺎﺣﺒﺔ :ﻫﻲ ﻣـﺸﺎﺭﻛﺔ ﺍﻟـﺸﻴﺌﲔ ﻓِـﻲ ﻧﻔـﺲ ﺍﻟﻔﻌـﻞ ﻣـﻊ ﺍﺗﺤـﺎﺩ ﺍﻟﺰﻣـﺎﻥ ﻭﺍﳌﻜـﺎﻥ ،ﺛﹸـﻢ ﻣﻌﻤﻮﻝ ﺍﻟﻔﻌﻞ ﺃﻋﻢ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻓﺎﻋﻼﹰ ﳓﻮ½ :ﺟﺎﺀ ﺍﻟﺒﺮﺩ ﻭﺍﳉﺒﺎﺕ¼ ﺃﻭ ﻣﻔﻌﻮﻻﹰ ﳓﻮ½ :ﻛﻔﺎﻙ ﻭﺯﻳﺪﺍﹰ ﺩﺭﻫﻢ¼" ،ﻱ".
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kﻭﺍﳉﺒﺎﺕِ¼ ﻭ½ﺟﺌﺖ ﺃﻧﺎ ﻭﺯﻳﺪﺍﹰ¼ ﺃﻱ :ﻣﻊ ﺍﳉﺒﺎﺕ ﻭﻣﻊ ﺯﻳﺪ ،ﻓﺈﻥ ﻛﺎﻥl ) (١
ﺍﻟﻔﻌﻞ ﻟﻔﻈﺎﹰ ﻭﺟﺎﺯ ﺍﻟﻌﻄﻒ ﳚﻮﺯ ﻓﻴﻪ ﺍﻟﻮﺟﻬﺎﻥ :ﺍﻟﻨﺼﺐ ﻭﺍﻟﺮﻓﻊ ﳓﻮ:
½ﺟﺌﺖ ﺃﻧﺎ ﻭﺯﻳﺪﺍﹰ ﻭﺯﻳﺪ¼ ﻭﺇﻥ ﻟﹶﻢ ﳚﺰ ﺍﻟﻌﻄﻒ ﺗﻌﻴﻦ ﺍﻟﻨﺼﺐ ﳓﻮ½ :ﺟﺌﺖ )(٢
ﻭﺯﻳﺪﺍﹰ¼ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻔﻌﻞ ﻣﻌﲎ ﻭﺟﺎﺯ ﺍﻟﻌﻄﻒ ﺗﻌﻴﻦ ﺍﻟﻌﻄﻒ ﳓﻮ½ :ﻣﺎ ﻟﺰﻳﺪ )(٣
ﻭﻋﻤﺮﻭ¼ ،ﻭﺇﻥ ﻟﹶﻢ ﳚﺰ ﺍﻟﻌﻄﻒ ﺗﻌﻴﻦ ﺍﻟﻨﺼﺐ ﳓﻮ½ :ﻣﺎﻟﻚ ﻭﺯﻳﺪﺍﹰ¼ ﻭ½ﻣﺎ )(٤
) (١ﻗﻮﻟﻪ] :ﻓﺈﻥ ﻛﺎﻥ ...ﺇﱁ[ ﺃﻱ :ﺍﻟﺸﺮﻃﺎﻥ :ﻛﻮﻥ ﺍﻟﻔﻌﻞ ﻟﻔﻈﺎﹰ ﻭﻛﻮﻥ ﺍﻟﻌﻄﻒ ﺟﺎﺋﺰﺍﹰ ﳉﻮﺍﺯ ﺍﻟﻮﺟﻬﲔ :ﺍﻟﻌﻄﻒ ﻭﻛﻮﻧﻪ ﻣﻔﻌﻮﻻﹰ ﻣﻌﻪ ،ﻓﺈﻥ ﻗﻠﺖ :ﻫﺬﺍ ﺍﳊﻜﻢ ﻣﻨﻘﻮﺽ ﺑﻨﺤﻮ ½ﺿﺮﺑﺖ ﺯﻳﺪﺍﹰ ﺃﻭ ﻋﻤﺮﻭﺍﹰ¼ ﻭﺑﻨﺤﻮ ½ﺟﺌﺖ ﻭﺯﻳﺪﺍﹰ¼؛ ﻷﻥﹼ ﺍﻟﻔﻌﻞ ﻓﻴﻬﻤﺎ ﻟﻔﻈﻲ ﻭﺍﻟﻌﻄﻒ ﺟﺎﺋﺰ ﻣﻊ ﺃﻧﻪ ﺗﻌﻴﻦ ﻓِﻲ ﺍﻷﻭﻝ ﺍﻟﻌﻄﻒ ﻭﻓِﻲ ﺍﻟﺜﺎﻧِﻲ ﺍﻟﻨﺼﺐ ،ﻗﻠﻨﺎ :ﺍﳌﺮﺍﺩ ﲜﻮﺍﺯ ﺍﻟﻌﻄﻒ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻭﺍﺟﺒﺎﹰ ﻭﻻ ﳑﺘﻨﻌﺎﹰ ،ﻭﺍﻟﻌﻄﻒ ﻓِﻲ ﺍﻷﻭﻝ ﻣﻨﻬﻤﺎ ﻭﺍﺟﺐ ﻭﻓِﻲ ﺍﻟﺜﺎﻧِﻲ ﳑﺘﻨﻊ ،ﻭﻟﻚ ﺍﳊﻤﻞ ﻋﻠﻰ ﺍﳌﻔﻌﻮﻝ ﻣﻌﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﺣﺘﻤﺎﻝ ﺍﻟﻌﻄﻒ ﻣﻐﻠﻮﺑﺎﹰ ،ﻭﻋﻠﻰ ﺍﻟﻌﻄﻒ ﺇﺫﺍ ﻛﺎﻥ ﺍﺣﺘﻤﺎﻝ ﺍﻟﻌﻄﻒ ﻏﺎﻟﺒﺎﹰ" ،ﺳﻦ" ﻭﻏﲑﻩ.
) (٢ﻗﻮﻟﻪ] :ﻭﺇﻥ ﻟﹶﻢ ﳚﺰ ...ﺇﱁ[ ﺃﻱ :ﺇﻥ ﻟﹶﻢ ﳚﺰ ﻋﻄﻒ ﻣﺎ ﺑﻌﺪ ﺍﻟﻮﺍﻭ ﻋﻠﻰ ﻣﻌﻤﻮﻝ ﺍﻟﻔﻌﻞ ﺗﻌﻴﻦ ﺍﻟﻨﺼﺐ ﻋﻠﻰ ﺃﻧﻪ ﻣﻔﻌﻮﻝ ﻣﻌﻪ ﺣﻴﺚ ﻻ ﻭﺟﻪ ﺳﻮﺍﻩ ﳓﻮ½ :ﺟﺌﺖ ﻭﺯﻳﺪﺍﹰ¼ ﻓﺈﻥﹼ ﺍﻟﻔﻌﻞ ﻓﻴﻪ ﻣﺬﻛﻮﺭ ﻟﻜﻨﻪ ﻟﹶﻢ ﳚﺰ ﺍﻟﻌﻄﻒ ﻟﻌﺪﻡ ﺗﺄﻛﻴﺪ ﺍﻟﻀﻤﲑ ﺍﳌﺮﻓﻮﻉ ﺍﳌﺘﺼﻞ ﺑﺎﻟﻀﻤﲑ ﺍﳌﺮﻓﻮﻉ ﺍﳌﻨﻔﺼﻞ ﻓﺘﻌﻴﻦ ﺍﻟﻨﺼﺐ ﻋﻠﻰ ﺍﳌﻔﻌﻮﻟﻴﺔ ﻭﻫﺬﺍ ﻋﻨﺪ ﺍﳌﺺ ،ﺃﻣﺎ ﻋﻨﺪ ﺍﳉﻤﻬﻮﺭ ﻓﺎﻟﻨﺼﺐ ﻋﻠﻰ ﺃﻧﻪ ﻣﻔﻌﻮﻝ ﻣﻌﻪ ﳐﺘﺎﺭ ﻭﻟﻴﺲ ﺑﻮﺍﺟﺐ؛ ﻷﻥﹼ ﺍﻟﻌﻄﻒ ﻋﻠﻰ ﺍﻟﻀﻤﲑ ﺍﳌﺮﻓﻮﻉ ﺍﳌﺘﺼﻞ ﺑﻼ ﺗﺄﻛﻴﺪﻩ ﺑﺎﳌﻨﻔﺼﻞ ﺟﺎﺋﺰ ﻋﻠﻰ ﻗﺒﺢ ﻭﻟﻴﺲ ﲟﻤﺘﻨﻊ" ،ﻱ". ) (٣ﻗﻮﻟﻪ] :ﻭﺇﻥ ﻛﺎﻥ ...ﺇﱁ[ ﺃﻱ :ﻟﺘﻌﻴﲔ ﺍﻟﻌﻄﻒ ﺷﺮﻃﺎﻥ :ﻛﻮﻥ ﺍﻟﻔﻌﻞ ﻣﻌﲎ ﻭﻛﻮﻥ ﺍﻟﻌﻄﻒ ﺟﺎﺋﺰﺍﹰ ﳓﻮ½ :ﻣﺎ ﻟﺰﻳﺪ ﻭﻋﻤﺮﻭ¼ ﻓﻜﻠﻤﺔ ½ﻣﺎ¼ ﻣﺒﺘﺪﺃ ﻭ½ﻟﺰﻳﺪ¼ ﺧﱪﻩ ﺃﻱ :ﺃﻱ ﺷﺊ ﺣﺼﻞ ﻟﺰﻳﺪ ،ﻭﺇﻧﻤﺎ ﺗﻌﻴﻦ ﺍﻟﻌﻄﻒ ﻓﻴﻪ ﻟﻴﻜﻮﻥ ﺍﻟﻌﺎﻣﻞ ﻟﻔﻈﻴﺎ ﻭﻫﻮ ﺍﻟﻼﻡ ،ﻓﻠﻮ ﻧﺼﺐ ﻋﻠﻰ ﺍﳌﻔﻌﻮﻟﻴﺔ ﻟﻜﺎﻥ ﻋﺎﻣﻠﻪ ﻓﻌﻼﹰ ﻣﻌﻨﻮﻳﺎ ،ﻓﺈﺫﺍ ﺗﻌﺎﺭﺽ ﺍﻟﻈﺎﻫﺮ ﻭﺍﳌﻌﻨﻮﻱ ﻓﺎﻟﻈﺎﻫﺮ ﺃﻭﱃ ﺑﺎﻟﻌﻤﻞ ،ﻭﺫﻫﺐ ﺍﻟﺰﳐﺸﺮﻱ ﺇﻟﹶﻰ ﺃﻥﹼ ﺍﻟﻌﻄﻒ ﳐﺘﺎﺭ ﻣﻊ ﺟﻮﺍﺯ ﺍﻟﻨﺼﺐ ﻋﻠﻰ ﺍﳌﻔﻌﻮﻟﻴﺔ" ،ﻱ" ﻭﻏﲑﻩ.
) (٤ﻗﻮﻟﻪ] :ﻭﺇﻥ ﻟﹶﻢ ﳚﺰ ...ﺇﱁ[ ﺃﻱ :ﺇﻥ ﻛﺎﻥ ﺍﻟﻔﻌﻞ ﻣﻌﲎ ﻭﻟﹶﻢ ﳚﺰ ﻋﻄﻒ ﻣﺎ ﺑﻌﺪ ﺍﻟﻮﺍﻭ ﻋﻠﻰ ﻣﻌﻤﻮﻝ ﺍﻟﻔﻌﻞ ﺗﻌﻴﻦ ﺍﻟﻨﺼﺐ ﻋﻠﻰ ﺍﳌﻔﻌﻮﻟﻴﺔ؛ ﻷﻧﻪ ﻻ ﻭﺟﻪ ﺣﻴﻨﺌﺬ ﺳﻮﺍﻩ ﳓﻮ½ :ﻣﺎﻟﻚ ﻭﺯﻳﺪﺍﹰ¼ ،ﻭﺇﻧﻤﺎ ﻟﹶﻢ ﳚﺰ ﺍﻟﻌﻄﻒ ﻫﻬﻨﺎ؛ ﻷﻥﹼ ﺍﻟﻌﻄﻒ ﻋﻠﻰ ﺍﻟﻀﻤﲑ ﺍﻟﹾﻤﺠﺮﻭﺭ ﺑﺎﳊﺮﻑ ﺑﻼ ﺇﻋﺎﺩﺓ ﺍﳉﺎﺭ ﳑﺘﻨﻊ ﻓِﻲ ﻛﻼﻣﻬﻢ ،ﻭﻛﺬﺍ ﳓﻮ½ :ﻣﺎ ﺷﺄﻧﻚ ﻭﺯﻳﺪﺍﹰ¼ ﻓﺈﻥﹼ ﺍﻟﻌﻄﻒ ﻻ ﳚﻮﺯ ﻫﻬﻨﺎ ﺃﻳﻀﺎﹰ؛ ﻷﻧﻪ ﻟﻮ ﻋﻄﻒ ﻋﻠﻰ ﺍﻟﻀﻤﲑ ﺍﻟﹾﻤﺠﺮﻭﺭ ﻭﻫﻮ ﺍﻟﻜﺎﻑ ﻟﺰﻡ
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kﺷﺄﻧﻚ ﻭﻋﻤﺮﻭﺍﹰ¼؛ ﻷﻥﹼ ﺍﳌﻌﲎ ﻣﺎ ﺗﺼﻨﻊ : .ﺍﳊﺎﻝ ﻟﻔﻆ ﻳﺪﻝﹼ ﻋﻠﻰl )(١
ﺑﻴﺎﻥ ﻫﻴﺌﺔ ﺍﻟﻔﺎﻋﻞ ﺃﻭ ﺍﳌﻔﻌﻮﻝ ﺑﻪ ﺃﻭ ﻛﻠﻴﻬﻤﺎ ﳓﻮ½ :ﺟﺎﺀﱐ ﺯﻳﺪ ﺭﺍﻛﺒﺎﹰ¼ )(٢
ﻋﻄﻒ ﺍﻟﻜﻠﹼﻲ ﻋﻠﻰ ﺍﳉﺰﺋﻲ ﻭﻫﻮ ﻻ ﳚﻮﺯ ،ﻓﻠﻤﺎ ﺍﻣﺘﻨﻊ ﺍﻟﻌﻄﻒ ﺗﻌﻴﻦ ﺍﻟﻨﺼﺐ" ،ﻩ". ) (١ﻗﻮﻟﻪ] :ﺍﳊﺎﻝ ﻟﻔﻆ ﻳﺪﻝﹼ ...ﺇﱁ[ ﺍﳊﺎﻝ ﻓِﻲ ﺍﻟﻠﻐﺔ :ﺍﻟﺼﻔﺔ ﻛﻤﺎ ﻳﻘﺎﻝ½ :ﻛﻴﻒ ﺣﺎﻟﻚ¼ ﺃﻱ :ﺻﻔﺘﻚ،
ﻭﺗﻄﻠﻖ ﺃﻳﻀﺎﹰ ﻋﻠﻰ ﺍﻟﺰﻣﺎﻥ ﺍﻟﹼﺬﻱ ﺃﻧﺖ ﻓﻴﻪ ،ﻭﻓِﻲ ﺍﻻﺻﻄﻼﺡ :ﻣﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﳌﺺ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﺍﳊﺎﻝ ﻋﻠﻰ ﺳﺒﻌﺔ ﺃﻗﺴﺎﻡ ،ﺍﻷﻭﻝ :ﺣﺎﻝ ﻣﻨﺘﻘﻠﺔ ﻭﻫﻲ ﺍﻟﹼﺘِﻲ ﺗﺼﻠﺢ ﺃﻥ ﺗﻨﺘﻘﻞ ﻋﻦ ﺻﺎﺣﺒﻬﺎ ﳓﻮ½ :ﺟﺎﺀﻧِﻲ ﺯﻳﺪ ﺭﺍﻛﺒﺎﹰ¼، ﻭﺍﻟﺜﺎﻧِﻲ :ﻣﺆﻛﱢﺪﺓ ﻭﻫﻲ ﺍﻟﹼﺘِﻲ ﻻ ﺗﻨﻔﻚ ﻋﻦ ﺻﺎﺣﺒﻬﺎ ﻏﺎﻟﺒﺎﹰ ﳓﻮ½ :ﺯﻳﺪ ﺃﺑﻮﻙ ﻋﻄﻮﻓﺎﹰ¼ ﻓﺈﻥﹼ ﺍﻟﻌﻄﻮﻓﻴﺔ ﻻﺯﻡ ﻟﻸﺏ ﻏﺎﻟﺒﺎﹰ ،ﻭﺍﻟﺜﺎﻟﺚ :ﺩﺍﺋﻤﺔ ﻭﻫﻲ ﺍﻟﹼﺘِﻲ ﻻ ﺗﻨﻔﻚ ﻋﻦ ﺻﺎﺣﺒﻬﺎ ﺃﺑﺪﺍﹰ ﳓﻮ ﴿ﻭﻛﹶﻔﹶﻰ ﺑِﺎﻟﻠﹼﻪِ ﺷﻬِﻴﺪﺍﹰ﴾]ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ،[١٦٦:ﻭﺍﻟﺮﺍﺑﻊ :ﻣﺘﺮﺍﺩﻓﺔ ﻭﻫﻲ ﺃﻥ ﺗﻜﻮﻥ ﺃﻛﺜﺮ ﻣﻦ ﻭﺍﺣﺪﺓ ،ﻭﺍﳋﺎﻣﺲ :ﻣﺘﺪﺍﺧﻠﺔ ﻭﻫﻲ ﺍﳊﺎﻝ ﺍﻟﹼﺘِﻲ ﺟﺎﺀﺕ ﻋﻦ ﺿﻤﲑ ﺍﳊﺎﻝ ﳓﻮ½ :ﺟﺎﺀ ﺯﻳﺪ ﺭﺍﻛﺒﺎﹰ ﻗﺎﺗﻼﹰ¼ ﻓﺈﻥ ﻛﺎﻥ ½ﺭﺍﻛﺒﺎﹰ¼ ﻭ½ﻗﺎﺗﻼﹰ¼ ﺣﺎﻟﲔ ﻋﻦ ½ﺯﻳﺪ¼ ﻓﻬﻲ ﺣﺎﻝ ﻣﺘﺮﺍﺩﻓﺔ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺜﺎﻧِﻲ ﺣﺎﻻﹰ ﻋﻦ ﺍﻟﻀﻤﲑ ﻓِﻲ ½ﺭﺍﻛﺒﺎﹰ¼ ﻓﻬﻲ ﺣﺎﻝ ﻣﺘﺪﺍﺧﻠﺔ ،ﻭﺍﻟﺴﺎﺩﺱ: ﺣﻘﻴﻘﻴﺔ ﻭﻫﻲ ﻣﺘﺤﻘﹼﻘﺔ ﻓِﻲ ﺯﻣﺎﻥ ﺍﻟﺘﻜﻠﹼﻢ ﳓﻮ½ :ﺟﺎﺀ ﺯﻳﺪ ﺭﺍﺟﻼﹰ¼ ﻭﺗﺴﻤﻲ ½ﺣﺎﻻﹰ ﳏﻘﹼﻘﺔ¼ ،ﻭﺍﻟﺴﺎﺑﻊ: ﻣﻘﺪﺭﺓ ﻭﻫﻲ ﻣﻘﺪﺭﺓ ﻭﻣﻔﺮﻭﺿﺔ ﺃﻱ :ﻟﻴﺲ ﲟﺘﺤﻘﹼﻖ ﻓِﻲ ﺍﳊﺎﻝ ﻟﻜﻦ ﲢﻘﹼﻘﻪ ﻓِﻲ ﺍﻟﺰﻣﺎﻥ ﺍﳌﺴﺘﻘﺒﻞ ﻳﻜﻮﻥ ﻻ ﳏﺎﻟﺔ ﻓﻴﺼﺢ ﻓﺮﺿﻪ ﻓِﻲ ﺯﻣﺎﻥ ﺍﻟﺘﻜﻠﹼﻢ ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻓﹶﺎﺩﺧﻠﹸﻮﺍﹾ ﺃﹶﺑﻮﺍﺏ ﺟﻬﻨﻢ ﺧﺎﻟِﺪِﻳﻦ]﴾ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ [٦٩:ﺃﻱ :ﻣﻘﺪﺭﻳﻦ ﺍﳋﻠﻮﺩ" ،ﻩ".
) (٢ﻗﻮﻟﻪ] :ﺃﻭ ﻛﻠﻴﻬﻤﺎ[ ﺃﻱ :ﺍﻟﻔﺎﻋﻞ ﻭﺍﳌﻔﻌﻮﻝ ﺑﻪ ﲨﻴﻌﺎﹰ ﻣﻦ ﺣﻴﺚ ﺇﻧﻬﻤﺎ ﻓﺎﻋﻞ ﻭﻣﻔﻌﻮﻝ ،ﻓﺒﺬﻛﺮ ﺍﳍﻴﺌﺔ ﺍﺣﺘﺮﺯ ﻋﻦ ﺍﻟﺘﻤﻴﻴﺰ؛ ﻷﻧﻪ ﻳﺪﻝﹼ ﻋﻠﻰ ﺫﺍﺕ ﺍﻟﺸﺊ ﺩﻭﻥ ﺍﳍﻴﺌﺔ ،ﻭﺑﺈﺿﺎﻓﺔ ﺍﳍﻴﺌﺔ ﺇﻟﹶﻰ ﺍﻟﻔﺎﻋﻞ ﻭﺍﳌﻔﻌﻮﻝ ﺍﺣﺘﺮﺯ ﻋﻦ ﺻﻔﺔ ﺍﳌﺒﺘﺪﺃ ﻓِﻲ ﻣﺜﻞ ½ﺯﻳﺪ ﺍﻟﻌﺎﻟِﻢ ﺃﺧﻮﻙ¼؛ ﻷﺎ ﺗﺪﻝﹼ ﻋﻠﻰ ﻫﻴﺌﺔ ﻏﲑ ﺍﻟﻔﺎﻋﻞ ﻭﺍﳌﻔﻌﻮﻝ ،ﻭﻗﻴﻞ :ﺍﳊﺎﻝ ﻻ ﺗﻘﻊ ﻋﻦ ﻏﲑ ﺍﻟﻔﺎﻋﻞ ﻭﺍﳌﻔﻌﻮﻝ ﺇﻻﹼ ﻋﻤﺎ ﻓِﻲ ﻣﻌﻨﺎﳘﺎ ﻓﻼ ﻳﻘﺎﻝ½ :ﺿﺮﺑﺖ ﺍﻟﻀﺮﺏ ﺷﺪﻳﺪﺍﹰ¼ ﺇﻻﹼ ﺑﺘﺄﻭﻳﻞ ½ﺃﺣﺪﺛﺖ ﺍﻟﻀﺮﺏ ﺷﺪﻳﺪﺍﹰ¼ ﻓﻴﻜﻮﻥ ﺣﺎﻻﹰ ﻋﻦ ﺍﳌﻔﻌﻮﻝ ﺑﻪ ،ﻓﺈﻥ ﻗﻠﺖ :ﻗﺪ ﻳﻘﻊ ﺍﳊﺎﻝ ﻋﻦ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿:ﺑﻞﹾ ﻣِﻠﱠﺔﹶ ﺇِﺑﺮﺍﻫِﻴﻢ ﺣﻨِﻴﻔﺎﹰ﴾]ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ [١٣٥:ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿:ﺃﹶﻳﺤِﺐ ﺃﹶﺣﺪﻛﹸﻢ ﺃﹶﻥ ﻳﺄﹾﻛﹸﻞﹶ ﻟﹶﺤﻢ ﺃﹶﺧِﻴﻪِ ﻣﻴﺘﺎﹰ﴾]ﺳﻮﺭﺓ ﺍﳊﺠﺮﺍﺕ [١٢:ﻗﻠﻨﺎ :ﺍﳊﺎﻝ ﻋﻦ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﺇﻧﻤﺎ ﻳﺼﺢ ﻭﳚﻮﺯ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻀﺎﻑ ﻓﺎﻋﻼﹰ ﺃﻭ ﻣﻔﻌﻮﻻﹰ ﲝﻴﺚ ﻟﻮ ﺣﺬﻑ ﺍﳌﻀﺎﻑ ﻭﺃﻗﻴﻢ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﻣﻘﺎﻣﻪ ﻻﺳﺘﻘﺎﻡ ﺍﳌﻌﲎ ﻛﻤﺎ ﻓِﻲ ﺍﻵﻳﺘﲔ ﻓﺈﻧﻪ ﻟﻮ ﻗﻴﻞ½ :ﻧﺘﺒﻊ ﺇﺑﺮﺍﻫﻴﻢ ﺣﻨﻴﻔﺎﹰ¼ ﻻﺳﺘﻘﺎﻡ ﺍﳌﻌﲎ ﻭﻛﺬﺍ ﻟﻮ ﻗﻴﻞ½ :ﺃﻥ ﻳﺄﻛﻞ ﺃﺧﺎﻩ ﻣﻴﺘﺎﹰ¼ ،ﻓﻴﻜﻮﻥ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﻓِﻲ ﻣﺜﻞ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻓِﻲ ﺣﻜﻢ ﺍﳌﻀﺎﻑ ،ﻓﻴﻜﻮﻥ ﻓﺎﻋﻼﹰ ﺃﻭ ﻣﻔﻌﻮﻻﹰ ﺣﻜﻤﺎﹰ" ،ﻱ" ﻭﻏﲑﻩ.
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kﺿﺮﺑﺖ ﺯﻳﺪﺍﹰ ﻣﺸﺪﻭﺩﺍﹰ¼ ﻭ½ﻟﻘﻴﺖ ﻋﻤﺮﻭﺍﹰ ﺭﺍﻛﺒﲔ¼ ،ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻟﻔﺎﻋﻞl ﻭ½ ﻣﻌﻨﻮﻳﺎ ﳓﻮ½ :ﺯﻳﺪ ﰲ ﺍﻟﺪﺍﺭ ﻗﺎﺋﻤﺎﹰ¼؛ ﻷﻥﹼ ﻣﻌﻨﺎﻩ ﺯﻳﺪ ﺍﺳﺘﻘﺮ ﰲ ﺍﻟﺪﺍﺭ ﻗﺎﺋﻤﺎﹰ، )(١
ﻭﻛﺬﺍ ﺍﳌﻔﻌﻮﻝ ﺑﻪ ﳓﻮ½ :ﻫﺬﺍ ﺯﻳﺪ ﻗﺎﺋﻤﺎﹰ¼ ،ﻓﺈﻥﹼ ﻣﻌﻨﺎﻩ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﻗﺎﺋﻤﺎﹰ ﻫﻮ
ﺯﻳﺪ ،ﻭﺍﻟﻌﺎﻣﻞ ﰲ ﺍﳊﺎﻝ ﻓﻌﻞ ﺃﻭ ﻣﻌﲎ ﻓﻌﻞ ،ﻭﺍﳊﺎﻝ ﻧﻜﺮﺓ ﺃﺑﺪﺍﹰ ﻭﺫﻭ )(٣
)(٢
) (١ﻗﻮﻟﻪ] :ﻗﺪ ﻳﻜﻮﻥ ﺍﻟﻔﺎﻋﻞ ﻣﻌﻨﻮﻳﺎ[ ﺃﻱ :ﺍﻟﹼﺬﻱ ﻳﺪﻝﹼ ﺍﳊﺎﻝ ﻋﻠﻰ ﺑﻴﺎﻥ ﻫﻴﺌﺘﻪ ﻗﺪ ﻳﻜﻮﻥ ﻣﻌﻨﻮﻳﺎ ،ﺃﻱ :ﻏﲑ ﻣﻠﻔﻮﻅ ﻭﻣﻨﻄﻮﻕ ﻓِﻲ ﻧﻈﻢ ﺍﻟﻜﻼﻡ ﺑﻞ ﻳﻔﻬﻢ ﻣﻦ ﻓﺤﻮﻯ ﺍﻟﻜﻼﻡ ﳓﻮ½ :ﺯﻳﺪ ﻓِﻲ ﺍﻟﺪﺍﺭ ﻗﺎﺋﻤﺎﹰ¼ ﻓـ½ﻗﺎﺋﻤﺎﹰ¼ ﺣﺎﻝ ﻋﻦ ﺍﻟﻔﺎﻋﻞ ﺍﳌﻌﻨﻮﻱ ﺍﻟﹼﺬﻱ ﻳﻔﻬﻢ ﻣﻦ ﻓﺤﻮﻯ ﺍﻟﻜﻼﻡ؛ ﻷﻥﹼ ﻣﻌﻨﺎﻩ½ :ﺯﻳﺪ ﺍﺳﺘﻘﺮ ﻓِﻲ ﺍﻟﺪﺍﺭ ﻗﺎﺋﻤﺎﹰ¼ ﻓﻴﻜﻮﻥ ½ﻗﺎﺋﻤﺎﹰ¼ ﺣﺎﻻﹰ ﻋﻦ ﻓﺎﻋﻞ ﻓِﻲ ½ﺍﺳﺘﻘﺮ ،¼ﻭﻛﺬﺍ ﻗﻮﻟﻪ½ :ﻫﺬﺍ ﺯﻳﺪ ﻗﺎﺋﻤﺎﹰ¼ ﻣﺜﺎﻝ ﻟﻠﻤﻔﻌﻮﻝ ﺍﳌﻌﻨﻮﻱ؛ ﻷﻥﹼ ﻣﻔﻌﻮﻟﻴﺔ ﺯﻳﺪ ﻳﻔﻬﻢ ﺑﺎﻋﺘﺒﺎﺭ ﺍﳌﻌﲎ ﺍﳌﺴﺘﻔﺎﺩ ﺃﻋﻨِﻲ½ :ﺍﹸﺷِﻴﺮ¼ ﻭ½ﺍﹸﻧﺒﻪ¼ ﻣﻦ ﻓﺤﻮﻯ ﺍﻟﻜﻼﻡ ﻣﻦ ﻏﲑ ﺍﻟﺘﺼﺮﻳﺢ ﻭﺍﻟﺘﻘﺪﻳﺮ ﻓِﻲ ﻧﻈﻢ ﺍﻟﻜﻼﻡ ،ﻓﻤﻌﻨﺎﻩ½ :ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﻗﺎﺋﻤﺎﹰ ﻭﻫﻮ ﺯﻳﺪ¼ ﻓﻴﻜﻮﻥ ½ﺯﻳﺪ¼ ﺫﺍ ﺣﺎﻝ ﺑﺘﺄﻭﻳﻞ ½ﺃﺷﲑ ﺇﻟﹶﻰ ﺯﻳﺪ¼ ﻭ½ﺃﻧﺒﻪ ﻋﻠﻰ ﺯﻳﺪ¼ ﻓﻬﻮ ﻣﻔﻌﻮﻝ ﺑﻪ ﺑﻮﺍﺳﻄﺔ ﺣﺮﻑ ﺍﳉﺮ؛ ﻷﻥﹼ ﻋﺎﻣﻞ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﻫﻮ ﻣﻌﲎ ﺍﻟﻔﻌﻞ ﺍﳌﺄﺧﻮﺫ ﻣﻦ ﺣﺮﻑ ﺍﻟﺘﻨﺒﻴﻪ ﺃﻭ ﺍﺳﻢ ﺍﻹﺷﺎﺭﺓ" ،ﻱ" ﻭﻏﲑﻩ.
) (٢ﻗﻮﻟﻪ] :ﺃﻭ ﻣﻌﲎ ﻓﻌﻞ[ ﺍﳌﺮﺍﺩ ﲟﻌﲎ ﺍﻟﻔﻌﻞ ﻣﺎ ﻳﺴﺘﻨﺒﻂ ﻣﻨﻪ ﻣﻌﲎ ﺍﻟﻔﻌﻞ ﻭﻻ ﻳﻜﻮﻥ ﻣﻦ ﺻﻴﻐﺘﻪ ﻛﺎﻟﻈﺮﻑ ﺍﳌﺴﺘﻘ ﺮ ﳓﻮ½ :ﺯﻳﺪ ﻓِﻲ ﺍﻟﺪﺍﺭ ﻗﺎﺋﻤﺎﹰ¼ ،ﻭﺍﺳﻢِ ﺍﻹﺷﺎﺭﺓ ﳓﻮ½ :ﻫﺬﺍ ﺯﻳﺪ ﻗﺎﺋﻤﺎﹰ¼ ،ﻭﺣﺮﻑِ ﺍﻟﻨﺪﺍﺀ ﳓﻮ½ :ﻳﺎ ﺯﻳﺪ ﻗﺎﺋﻤﺎﹰ¼، ﻭﺍﻟﺘﻤﻨﻲ ﳓﻮ½ :ﻟﻴﺘﻚ ﻋﻨﺪﻱ ﻗﺎﺋﻤﺎﹰ¼ ،ﻭﺍﻟﺘﺮﺟﻲ ﳓﻮ½ :ﻟﻌﻠﹼﻪ ﻓِﻲ ﺍﻟﺪﺍﺭ ﻗﺎﺋﻤﺎﹰ¼ ،ﻭﺍﻟﺘﺸﺒﻴﻪِ ﳓﻮ½ :ﻛﺄﻧﻪ ﺃﺳﺪ ﺻﺎﺋﻼﹰ¼، ﻭﺍﳊﺎﻝﹸ ﻋﻦ ﺍﳌﻨﺎﺩﻯ ﳐﺘﻠﻒ ﻓﻴﻪ ﻓﺄﺟﺎﺯﻩ ﺍﻟﺒﻌﺾ ﻣﻨﻬﻢ ﺍﻟﹾﻤﺒﺮﺩ ﻭﺍﺳﺘﻘﺒﺤﻪ ﺍﻵﺧﺮ ﻣﻨﻬﻢ ﺍﳌﺎﺯﻧِﻲ ،ﻭﺍﻟﻌﺎﻣﻞ ﺍﳌﻌﻨﻮﻱ ﻻ ﻳﻌﻤﻞ ﻓِﻲ ﻏﲑ ﺍﳊﺎﻝ ﻭﺍﻟﻈﺮﻑ" ،ﻍ".
) (٣ﻗﻮﻟﻪ] :ﺍﳊﺎﻝ ﻧﻜﺮﺓ ﺃﺑﺪﺍﹰ[ ﻷﻥﹼ ﺍﻟﻐﺮﺽ ﻣﻦ ﺍﳊﺎﻝ ﻫﻮ ﺗﻘﻴﻴﺪ ﺍﳊﺪﺙ ﺍﳌﻨﺴﻮﺏ ﺇﻟﹶﻰ ﺫﻱ ﺍﳊﺎﻝ ﻭﻫﻮ ﳛﺼﻞ ﺑﺎﻟﻨﻜﺮﺓ ﻓﻼ ﺣﺎﺟﺔ ﺇﻟﹶﻰ ﺍﻟﺘﻌﺮﻳﻒ ،ﻭﻟﺌﻼﹼ ﻳﻠﺘﺒﺲ ﺑﺎﻟﺼﻔﺔ ﻓِﻲ ﺣﺎﻟﺔ ﺍﻟﻨﺼﺐ ﳓﻮ½ :ﺭﺃﻳﺖ ﺯﻳﺪﺍﹰ ﺍﻟﻈﺮﻳﻒ¼ ﻟﻜﻦ ﺍﺷﺘﺮﺍﻁ ﺍﻟﺘﻨﻜﲑ ﻻ ﻳﺪﻓﻊ ﺍﻻﻟﺘﺒﺎﺱ ﻣﻄﻠﻘﺎﹰ ﳉﻮﺍﺯ ﺃﻥ ﻳﻘﻊ ﺍﻟﺸﺊ ﺣﺎﻻﹰ ﻋﻦ ﺍﻟﻨﻜﺮﺓ ﺍﳌﺨﺼﻮﺻﺔ ﻣﺘﺄﺧﺮﺍﹰ ﻋﻨﻪ ﳓﻮ: ½ﺭﺃﻳﺖ ﻏﻼﻡ ﺭﺟﻞ ﻇﺮﻳﻔﺎﹰ¼ ﺇﻻﹼ ﺃﻥ ﻳﻘﺎﻝ :ﺇﻥﹼ ﺍﻻﻟﺘﺒﺎﺱ ﻣﻊ ﺗﻌﺮﻳﻒ ﺍﳊﺎﻝ ﺃﻛﺜﺮ ﻣﻦ ﺍﻻﻟﺘﺒﺎﺱ ﻣﻊ ﺗﻨﻜﲑﻫﺎ؛ ﻷﻥﹼ ﺫﺍ
i
ﺍﳊﺎﻝ ﻳﻜﻮﻥ ﻣﻌﺮﻓﺔ ﻏﺎﻟﺒﺎﹰ ﻓﺎﺧﺘﲑ ﺍﻟﺘﻨﻜﲑ ﻋﻠﻰ ﺍﳊﺎﻝ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﺍﳊﺎﻝ ﻻ ﺗﻜﻮﻥ ﺇﻻﹼ ﻧﻜﺮﺓ ﻓﻠﻮﻛﺎﻥ ﻣﻌﺮﻓﺔ ﺗﺄﻭﻝ ﺑﺎﻟﻨﻜﺮﺓ ﳓﻮ½ :ﻣﺮﺭﺕ ﺑﺰﻳﺪ ﻭﺣﺪﻩ¼ ﺃﻱ :ﻣﻨﻔﺮﺩﺍﹰ ،ﻭﻻ ﻳﺸﺘﺮﻁ ﺍﻻﺷﺘﻘﺎﻕ ﻓِﻲ ﺍﳊﺎﻝ ﻋﻨﺪ ﺻﺎﺣﺐ "ﻛﺎ" ﺧﻼﻓﺎﹰ ﻟﻠﺠﻤﻬﻮﺭ ﻓﺈﻧﻬﻢ ﻳﺸﺘﺮﻃﻮﻥ ﺍﻻﺷﺘﻘﺎﻕ ﻓﻠﻮﻛﺎﻧﺖ ﺟﺎﻣﺪﺍﹰ ﻳﺆﻭﻟﻮﻥ ﺑﺎﳌﺸﺘﻖ" ،ﻍ" ﻭﻏﲑﻩ.
٩٢
j
kﺍﳊﺎﻝ ﻣﻌﺮﻓﺔ ﻏﺎﻟﺒﺎﹰ ﻛﻤﺎ ﺭﺃﻳﺖ ﰲ ﺍﻷﻣﺜﻠﺔ ﺍﳌﺬﻛﻮﺭﺓ ،ﻓﺈﻥ ﻛﺎﻥ ﺫﻭ ﺍﳊﺎﻝl )(١
ﻧﻜﺮﺓ ﳚﺐ ﺗﻘﺪﱘ ﺍﳊﺎﻝ ﻋﻠﻴﻪ ﳓﻮ½ :ﺟﺎﺀﱐ ﺭﺍﻛﺒﺎﹰ ﺭﺟﻞ¼ ﻟﺌﻼﹼ ﺗﻠﺘﺒﺲ
ﺑﺎﻟﺼﻔﺔ ﰲ ﺣﺎﻟﺔ ﺍﻟﻨﺼﺐ ﰲ ﻣﺜﻞ ﻗﻮﻟﻚ½ :ﺭﺃﻳﺖ ﺭﺟﻼﹰ ﺭﺍﻛﺒﺎﹰ¼ ،ﻭﻗﺪ ﺗﻜﻮﻥ
ﺍﳊﺎﻝ ﲨﻠﺔ ﺧﱪﻳﺔ ﳓﻮ½ :ﺟﺎﺀﱐ ﺯﻳﺪ ﻭﻏﻼﻣﻪ ﺭﺍﻛﺐ¼ ﺃﻭ ½ﻳﺮﻛﺐ )( ٢
) (١ﻗﻮﻟﻪ] :ﻓﺈﻥ ﻛﺎﻥ ...ﺇﱁ[ ﺃﻱ :ﺇﻥ ﻛﺎﻥ ﺫﻭﺍﳊﺎﻝ ﻧﻜﺮﺓ ﳏﻀﺔ ﻭﻻ ﺗﻜﻮﻥ ﺍﳊﺎﻝ ﻣﺸﺘﺮﻛﺔ ﺑﲔ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﻨﻜﺮﺓ ﳚﺐ ﺗﻘﺪﱘ ﺍﳊﺎﻝ ﻋﻠﻰ ﺫﻱ ﺍﳊﺎﻝ؛ ﻟﺌﻼﹼ ﺗﻠﺘﺒﺲ ﺑﺎﻟﺼﻔﺔ ﻓِﻲ ﺣﺎﻟﺔ ﺍﻟﻨﺼﺐ ﳓﻮ½ :ﺭﺃﻳﺖ ﺭﺟﻼﹰ ﺭﺍﻛﺒﺎﹰ¼ ﻓﺈﻧﻪ ﻳﺼﺢ ﺃﻥ ﻳﻜﻮﻥ ½ﺭﺍﻛﺒﺎﹰ¼ ﺣﺎﻻﹰ ﻋﻦ ½ﺭﺟﻼﹰ¼ ﺃﻭ ﺻﻔﺔ ﻟﻪ ﻣﻊ ﺍﺳﺘﻘﺎﻣﺔ ﺍﳌﻌﲎ ﻓِﻲ ﻛﻼ ﺍﻟﺼﻮﺭﺗﲔ، ﻭﺇﺫﺍ ﻗﺪﻡ ﺍﺭﺗﻔﻊ ﺍﻻﻟﺘﺒﺎﺱ ﺑﺎﻟﺼﻔﺔ؛ ﻷﻥﹼ ﺍﻟﺼﻔﺔ ﺗﺎﺑﻌﺔ ﻟﻠﻤﻮﺻﻮﻑ ﻭﺍﻟﺘﺎﺑﻊ ﻻ ﻳﺘﻘﺪﻡ ﻋﻠﻰ ﺍﳌﺘﺒﻮﻉ ﲞﻼﻑ ﺍﳊﺎﻝ ،ﻓﺈﻧﻬﺎ ﻟﹶﻢ ﺗﻜﻦ ﺗﺎﺑﻌﺔ ﻓﻼ ﻣﺎﻧﻊ ﻣﻦ ﺗﻘﺪﳝﻬﺎ ﻋﻠﻰ ﺫﻱ ﺍﳊﺎﻝ ،ﻓﺈﻥ ﻗﻠﺖ :ﺇﺫﺍ ﻛﺎﻥ ﺫﻭﺍﳊﺎﻝ ﻧﻜﺮﺓ ﻭﺟﺐ ﺗﻘﺪﱘ ﺍﳊﺎﻝ ﻋﻠﻴﻪ ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﻘﺪﻡ ½ﺭﺍﻛﺒﺎﹰ¼ ﻋﻠﻰ ½ﺭﺟﻞ¼ ﻓِﻲ ﻣﺜﻞ ½ﻣﺮﺭﺕ ﺑﺮﺟﻞ ﺭﺍﻛﺒﺎﹰ¼ ،ﻗﻠﻨﺎ :ﺇﻥﹼ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻨﻜﺮﺓ ﻏﲑ ﳎﺮﻭﺭﺓ ،ﻭﺇﻥ ﻛﺎﻥ ﻧﻜﺮﺓ ﳎﺮﻭﺭﺓ ﺍﻣﺘﻨﻊ ﺗﻘﺪﱘ ﺍﳊﺎﻝ ﻋﻠﻴﻪ؛ ﻷﻥﹼ ﺍﳊﺎﻝ ﻣﺘﻌﻠﹼﻘﺔ ﻟﺬﻱ ﺍﻟﹾﺤﺎﻝ ﻓﻠﻤﺎ ﺍﻣﺘﻨﻊ ﺗﻘﺪﻳﻢ ﺍﻟﹾﻤﺠﺮﻭﺭ ﻋﻠﻰ ﺍﳉﺎﺭ ﺍﻣﺘﻨﻊ ﺗﻘﺪﱘ ﻣﺘﻌﻠﹼﻘﻪ" ،ﻩ" ﻭﻏﲑﻩ. ) (٢ﻗﻮﻟﻪ] :ﲨﻠﺔ ﺧﱪﻳﺔ[ ﺃﻣﺎ ﻛﻮﻧﻬﺎ ﲨﻠﺔ ﻓﻸﻥﹼ ﺍﻟﻐﺮﺽ ﻣﻦ ﺍﳊﺎﻝ ﻭﻫﻮ ﺑﻴﺎﻥ ﻫﻴﺌﺔ ﺍﻟﻔﺎﻋﻞ ﻭﺍﳌﻔﻌﻮﻝ ﻭﻫﻮ ﻛﻤﺎ ﳛﺼﻞ ﺑﺎﳌﻔﺮﺩﺍﺕ ﻛﺬﻟﻚ ﳛﺼﻞ ﺑﺎﳉﻤﻞ ،ﻭﺃﻣﺎ ﻛﻮﻧﻬﺎ ﺧﱪﻳﺔ ﻓﻸﻥﹼ ﺍﳊﺎﻝ ﻣﺮﺑﻮﻃﺔ ﺑﺬﻱ ﺍﳊﺎﻝ
i
ﻭﺍﻹﻧﺸﺎﺀُ ﻻ ﻳﻘﺒﻞ ﺍﻟﺮﺑﻂ ﻓﻼ ﻳﻘﻊ ﺣﺎﻻﹰ ﻭﺻﻔﺔ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﻟﻠﺤﺎﻝ ﻗﻮﺍﻋﺪ ﺇﺫﺍ ﻛﺎﻧﺖ ﲨﻠﺔ ﻣﻨﻬﺎ :ﺇﻥ ﻛﺎﻧﺖ ﺍﳊﺎﻝ ﲨﻠﺔ ﺍﲰﻴﺔ ﻓﺘﻜﻮﻥ ﻣﺸﺘﻤﻠﺔ ﻋﻠﻰ ﺍﻟﻮﺍﻭ ﻭﺍﻟﻀﻤﲑ ﻣﻌﺎﹰ؛ ﻷﻥﹼ ﺍﳉﻤﻠﺔ ﺍﻻﲰﻴﺔ ﺃﻛﹼﺪﺕ ﻓِﻲ ﺍﻻﺳﺘﻘﻼﻝ ﻓﻼ ﺑﺪ ﻓﻴﻬﺎ ﻣﻦ ﺭﺍﺑﻂ ﻗﻮﻱ ﻭﻫﻮ ﺍﻟﻮﺍﻭ ﻭﺍﻟﻀﻤﲑ ﻣﻌﺎﹰ ﳓﻮ½ :ﺟﺎﺀﻧِﻲ ﺯﻳﺪ ﻭﺃﺑﻮﻩ ﻗﺎﺋﻢ¼ ،ﺃﻭ ﺗﻜﻮﻥ ﻣﺸﺘﻤﻠﺔ ﻋﻠﻰ ﺍﻟﻮﺍﻭ ﻭﺣﺪﻩ؛ ﻷﻥﹼ ﺍﻟﻮﺍﻭ ﺗﻘﻊ ﻓِﻲ ﺃﻭﻝ ﺍﻟﻜﻼﻡ ﻭﺟﻮﺑﺎﹰ ﻓﻴﺪﻝﹼ ﻋﻠﻰ ﺍﻟﺮﺑﻂ ﻣﻦ ﺃﻭﻝ ﺍﻟﻮﻫﻠﺔ ﳓﻮ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ½ :ﻛﻨﺖ ﻧﺒﻴﺎ ﻭﺁﺩﻡ ﺑﲔ ﺍﻟﺮﻭﺡ ﻭﺍﳉﺴﺪ¼" ،ﺩﺭ" .ﺃﻭ ﺗﻜﻮﻥ ﻣﺸﺘﻤﻠﺔ ﻋﻠﻰ ﺍﻟﻀﻤﲑ ﻭﺣﺪﻩ ﻟﻜﻨﻪ ﻋﻠﻰ ﺿﻌﻒ؛ ﻷﻥﹼ ﺍﻟﻀﻤﲑ ﻻ ﻳﻘﻊ ﻓِﻲ ﺃﻭﻝ ﺍﻟﻜﻼﻡ ﻭﺟﻮﺑﺎﹰ ﻓﻼ ﻳﺪﻝﹼ ﻋﻠﻰ ﺍﻟﺮﺑﻂ ﻣﻦ ﺃﻭﻝ ﺍﻟﻮﻫﻠﺔ ﳓﻮ: ½ﺟﺎﺀﻧِﻲ ﺯﻳﺪ ﻏﻼﻣﻪ ﺭﺍﻛﺐ¼ ﻭﳓﻮ½ﻛﻠﹼﻤﺘﻪ ﻓﻮﻩ ﺇﻟﹶﻰ ﻓِﻲ ،¼ﻭﻣﻨﻬﺎ :ﺃﺎ ﺇﻥ ﻛﺎﻧﺖ ﲨﻠﺔ ﻓﻌﻠﻴﺔ ﻓﺈﻥ ﻛﺎﻧﺖ ﻣﻀﺎﺭﻋﺎﹰ ﻣﺜﺒﺘﺎﹰ ﻭﺟﺐ ﺃﻥ ﺗﻜﻮﻥ ﻣﺸﺘﻤﻠﺔ ﻋﻠﻰ ﺍﻟﻀﻤﲑ ﻭﺣﺪﻩ ﻟﺸﺒﻪ ﺍﳌﻀﺎﺭﻉ ﺑﺎﺳﻢ ﺍﻟﻔﺎﻋﻞ ﺍﻟﹼﺬﻱ ﻻ ﳚﻮﺯ ﺍﻟﻮﺍﻭ ﻣﻌﻪ ﻓِﻲ ﺻﻮﺭﺓ ﺍﳊﺎﻝ ﳓﻮ½ :ﺟﺎﺀﻧِﻲ ﺯﻳﺪ ﻳﺮﻛﺐ ﻏﻼﻣﻪ¼ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﻀﺎﺭﻋﺎﹰ ﻣﻨﻔﻴﺎ ﻓﺘﻜﻮﻥ ﻣﺸﺘﻤﻠﺔ ﻋﻠﻰ ﺍﻟﻀﻤﲑ ﻭﺍﻟﻮﺍﻭ ﺃﻭ ﻋﻠﻰ ﺃﺣﺪﳘﺎ؛ ﻷﻥﹼ ﺍﳉﻤﻠﺔ ﺍﻟﻔﻌﻠﻴﺔ ﻟﻴﺴﺖ ﲟﺆﻛﹼﺪﺓ ﻓِﻲ ﺍﻻﺳﺘﻘﻼﻝ ﻓﻼ
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kﻏﻼﻣﻪ¼ ،ﻭﻣﺜﺎﻝ ﻣﺎ ﻛﺎﻥ ﻋﺎﻣﻠﻬﺎ ﻣﻌﲎ ﺍﻟﻔﻌﻞ ﳓﻮ½ :ﻫﺬﺍ ﺯﻳﺪ ﻗﺎﺋﻤﺎﹰ¼ ﻣﻌﻨﺎﻩl ﺃﻧﺒﻪ ﻭﺃﺷﲑ ،ﻭﻗﺪ ﳛﺬﻑ ﺍﻟﻌﺎﻣﻞ ﻟﻘﻴﺎﻡ ﻗﺮﻳﻨﺔ ﻛﻤﺎ ﺗﻘﻮﻝ ﻟﻠﻤﺴﺎﻓﺮ½ :ﺳﺎﻟِﻤﺎﹰ )(١
ﻏﺎﻧِﻤﺎﹰ¼ ﺃﻱ :ﺗﺮﺟﻊ ﺳﺎﻟِﻤﺎﹰ ﻏﺎﻧِﻤﺎﹰ : .ﺍﻟﺘﻤﻴﻴﺰ ........................ )(٢
ﺗﻘﺘﻀﻲ ﺍﻟﺮﺍﺑﻂ ﺍﻟﻘﻮﻱ ﺃﻋﻨِﻲ :ﺍﻟﻮﺍﻭ ﻭﺍﻟﻀﻤﲑ ﻣﻌﺎﹰ ﳓﻮ½ :ﺟﺎﺀﻧِﻲ ﺯﻳﺪ ﻭﻣﺎ ﻳﺘﻜﻠﹼﻢ ﻏﻼﻣﻪ¼ ﻭ½ﺟﺎﺀﻧِﻲ ﺯﻳﺪ ﻣﺎ ﻳﺘﻜﻠﹼﻢ ﻏﻼﻣﻪ¼ ﻭ½ﺟﺎﺀﻧِﻲ ﺯﻳﺪ ﻭﻣﺎ ﻳﺘﻜﻠﹼﻢ ﻋﻤﺮﻭ¼ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﺎﺿﻴﺎﹰ ﻣﺜﺒﺘﺎﹰ ﻓﻼ ﺑﺪ ﻣﻦ ﺩﺧﻮﻝ ½ﻗﺪ¼ ﻇﺎﻫﺮﺓ ﳓﻮ½ :ﺟﺎﺀﻧِﻲ ﺯﻳﺪ ﻭﻗﺪ ﺧﺮﺝ ﻏﻼﻣﻪ¼ ﺃﻭ ﻣﻘﺪﺭﺓ ﳓﻮَ﴿ :ﺁﺅﻭﻛﹸﻢ ﺣﺼِﺮﺕ ﺻﺪﻭﺭﻫﻢ]﴾ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ: [٩٠ﺃﻱ :ﻗﺪ ﺣﺼﺮﺕ ...ﺇﱁ ،ﻭﺍﻟﺮﺍﺑﻂ ﻓﻴﻬﺎ ﺇﻣﺎ ﺿﻤﲑ ﺃﻭ ﻭﺍﻭ ﺃﻭ ﻛﻼﳘﺎ" ،ﻩ" ﻭﻏﲑﻩ.
) (١ﻗﻮﻟﻪ] :ﻗﺪ ﳛﺬﻑ ...ﺇﱁ[ ﺃﻱ :ﳛﺬﻑ ﻋﺎﻣﻞ ﺍﳊﺎﻝ ﻋﻨﺪ ﺣﺼﻮﻝ ﺍﻟﻘﺮﻳﻨﺔ ﺣﺎﻟﻴﺔ ﻛﺎﻧﺖ ﺃﻭ ﻣﻘﺎﻟﻴﺔ ،ﺃﻣﺎ ﺍﳊﺎﻟﻴﺔ ﻓﻜﻘﻮﻟﻚ ﻟِﻤﻦ ﻳﺮﻳﺪ ﺍﻟﺴﻔﺮ½ :ﺳﺎﻟِﻤﺎﹰ ﻏﺎﻧِﻤﺎﹰ¼ ﺃﺻﻠﻪ½ :ﺗﺮﺟﻊ ﺳﺎﻟِﻤﺎﹰ ﻏﺎﻧِﻤﺎﹰ¼ ﻓﺤﺬﻑ ½ﺗﺮﺟﻊ¼ ﻭﺍﻟﻘﺮﻳﻨﺔ ﻋﻠﻰ ﺣﺬﻓﻪ ﺣﺎﻝ ﺍﳌﺨﺎﻃﹶﺐ ،ﻭﺃﻣﺎ ﺍﳌﻘﺎﻟﻴﺔ ﻓﻜﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺃﹶﻳﺤﺴﺐ ﺍﻟﹾﺈِﻧﺴﺎﻥﹸ ﺃﹶﻟﱠﻦ ﻧﺠﻤﻊ ﻋِﻈﹶﺎﻣﻪ ﺑﻠﹶﻰ ﻗﹶﺎﺩِﺭِﻳﻦ ﻋﻠﹶﻰ ﺃﹶﻥ ﻧﺴ ﻮﻱ ﺑﻨﺎﻧﻪ]﴾ﺳﻮﺭﺓ ﺍﻟﻘﻴﺎﻣﺔ [٤-٣ :ﺃﻱ :ﺑﻞ ﳒﻤﻌﻬﺎ ﻗﺎﺩﺭﻳﻦ ...ﺇﱁ ،ﻭﳚﺐ ﺣﺬﻑ ﺍﻟﻌﺎﻣﻞ ﻓِﻲ ﺍﳊﺎﻝ ﺍﳌﺆﻛﹼﺪﺓ ﻣﻔﻬﻮﻡ ﺍﳉﻤﻠﺔ ﺍﻻﲰﻴﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺍﻟﹼﺘِﻲ ﻫﻲ ﻣﺮﻛﹼﺒﺔ ﻣﻦ ﺍﻷﺟﺰﺍﺀ ﺍﻟﹼﺘِﻲ ﻟﻴﺴﺖ ﺻﺎﳊﺔ ﻟﻠﻌﻤﻞ ﳓﻮ½ :ﺯﻳﺪ ﺃﺑﻮﻙ ﻋﻄﻮﻓﺎﹰ¼ ﻓـ½ﺯﻳﺪ ﺃﺑﻮﻙ¼ ﲨﻠﺔ ﺍﲰﻴﺔ ﺳﺎﺑﻘﺔ ﻣﺮﻛﹼﺒﺔ ﻣﻦ ﺍﻷﺟﺰﺍﺀ ﺍﻟﹼﺘِﻲ ﻟﻴﺴﺖ ﺻﺎﳊﺔ ﻟﻠﻌﻤﻞ ﻭ½ﻋﻄﻮﻓﺎﹰ¼ ﺣﺎﻝ ﻣﺆﻛﹼﺪﺓ ﻣﻔﻬﻮﻡ ﺗﻠﻚ ﺍﳉﻤﻠﺔ ،ﻭﺍﳌﻔﻬﻮﻡ ﻣﻦ ﺍﳉﻤﻠﺔ ﻫﻮ ﻣﻌﲎ ﺍﻟﻌﻄﻒ؛ ﻷﻧﻪ ﻣﻦ ﻟﻮﺍﺯﻡ ﺍﻷﺑﻮﺓ ،ﻓﺘﻘﺪﻳﺮﻩ½ :ﺯﻳﺪ ﺃﺑﻮﻙ ﺃﺣﻘﹼﻪ ﻋﻄﻮﻓﺎﹰ¼ ﺃﻱ :ﺃﺛﺒﺖ ﺍﻷﺑﻮﺓ ﺣﺎﻝ ﻛﻮﻧﻪ ﻋﻄﻮﻓﺎﹰ" ،ﻛﺎ ،ﻍ" ﻭﻏﲑﳘﺎ. ) (٢ﻗﻮﻟﻪ] :ﺍﻟﺘﻤﻴﻴﺰ[ ﻫﻮ ﻓِﻲ ﺍﻟﻠﻐﺔ½ :ﺟﺪﺍﺋﻲ ﻛﺮﺩﻥ¼ ﻭﻳﺴﻤﻰ ﺑـ½ﺍﻟﺘﺒﻴﲔ¼ ﻭ½ﺍﻟﺘﻔﺴﲑ¼ ﺃﻳﻀﺎﹰ ،ﻭﻓِﻲ ﺍﻻﺻﻄﻼﺡ:
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ﻣﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﳌﺺ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﻓِﻲ ﺍﻟﺘﻤﻴﻴﺰ ﻗﻮﺍﻋﺪ ﻣﻨﻬﺎ :ﺃﻥﹼ ﺍﻟﺘﻤﻴﻴﺰ ﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﻣﻦ ﺍﳉﻨﺲ ﺍﳌﺒﻬﻢ ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﺬﻛﻮﺭﺍﹰ ﳓﻮ½ :ﻋﻨﺪﻱ ﺭﻃﻞ ﺯﻳﺘﺎﹰ¼ ﺃﻭ ﻣﻘﺪﺭﺍﹰ ﻛﻤﺎ ﻳﻜﻮﻥ ﺍﻟﺘﻤﻴﻴﺰ ﻋﻦ ﻧﺴﺒﺔ ﺍﳉﻤﻠﺔ ﳓﻮ½ :ﻃﺎﺏ ﺯﻳﺪ ﻧﻔﺴﺎﹰ¼ ﺗﻘﺪﻳﺮﻩ½ :ﻃﺎﺏ ﺍﳌﻨﺴﻮﺏ ﺇﻟﹶﻰ ﺯﻳﺪ ﻧﻔﺴﺎﹰ¼ ،ﻭﻣﻨﻬﺎ :ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺍﻟﺘﻤﻴﻴﺰ ﻣﻌﺮﻓﺔ ﻓﺈﻥ ﻛﺎﻥ ﻣﻌﺮﻓﺔ ﻳﺆﻭﻝ ﺑﺎﻟﻨﻜﺮﺓ ،ﻭﻣﻨﻬﺎ :ﺃﻧﻪ ﻳﻜﻮﻥ ﻣﻨﺼﻮﺑﺎﹰ ﻭﻗﺪ ﻳﻜﻮﻥ ﳎﺮﻭﺭﺍﹰ ﺑِـ½ﻣﻦ¼ ﻋﻨﺪ ﺍﳉﻤﻬﻮﺭ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ: ﴿ﻭﻛﹶﻢ ﻣﻦ ﻗﹶﺮﻳﺔٍ ﺃﹶﻫﻠﹶﻜﹾﻨﺎﻫﺎ﴾ ]ﺳﻮﺭﺓ ﺍﻻﻋﺮﺍﻑ [٤:ﻭﻋﻨﺪ ﺍﻟﺰﳐﺸﺮﻱ ﻻ ﳚﻮﺯ ﺯﻳﺎﺩﺓ ½ﻣِﻦ ¼ﻋﻠﻰ ½ﻛﻢ¼ ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔ ،ﻭﻣﻨﻬﺎ :ﺃﻥ ﻳﻜﻮﻥ ﺍﻹﺎﻡ ﻭﺿﻌﺎﹰ ﻓﻼ ﻳﻜﻮﻥ ½ﻓِﻲ ﺍﳌﺎﺀ¼ ﻓِﻲ ½ﺭﺃﻳﺖ ﺟﺎﺭﻳﺔ ﻓِﻲ ﺍﳌﺎﺀ¼، ﻭ½ﺍﻟﺮﺟﻞ¼ ﻓِﻲ ½ﻣﺮﺭﺕ ﺑِﻬﺬﺍ ﺍﻟﺮﺟﻞ¼ ،ﻭ½ﻋﻤﺮ¼ ﻓِﻲ ½ﻗﺎﻡ ﺃﺑﻮ ﺣﻔﺺ ﻋﻤﺮ¼ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﻤﻴﻴﺰ؛ ﻷﻥﹼ ﺍﻹﺎﻡ ﻓِﻲ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺃﻋﻨِﻲ½ :ﺟﺎﺭﻳﺔ¼ ﻭ½ﻫﺬﺍ¼ ﻭ½ﺃﺑﻮ ﺣﻔﺺ¼ ﻟﻴﺲ ﺑﻮﺿﻌﻲ ﺑﻞ ﻋﺎﺭﺿﻲ ﻧﺸﺄ ﻣﻦ ﺗﻌﺪﺩ ﺍﳌﻮﺿﻮﻉ ﻟﻪ ﻓِﻲ ﺍﻻﺳﺘﻌﻤﺎﻝ ،ﺃﻭ ﻧﺸﺄ ﻣﻦ ﻋﺪﻡ ﺷﻬﺮﺗﻪ ﻛﻤﺎ ﻓِﻲ ﻋﻄﻒ ﺍﻟﺒﻴﺎﻥ" ،ﻩ".
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kﻫﻮ ﻧﻜﺮﺓ ﺗﺬﻛﺮ ﺑﻌﺪ ﻣﻘﺪﺍﺭ ﻣﻦ ﻋﺪﺩ ﺃﻭ ﻛﻴﻞ ﺃﻭ ﻭﺯﻥ ﺃﻭ ﻣﺴﺎﺣﺔ ﺃﻭ ﻏﲑl )(١
ﺫﻟﻚ ﻣِﻤﺎ ﻓﻴﻪ ﺇﺎﻡ ﺗﺮﻓﻊ ﺫﻟﻚ ﺍﻹﺎﻡ ﳓﻮ½ :ﻋﻨﺪﻱ ﻋﺸﺮﻭﻥ ﺩﺭﻫﻤﺎﹰ¼ )(٢
ﻭ½ﻗﻔﻴﺰﺍﻥ ﺑﺮﺍ¼ ﻭ½ﻣﻨﻮﺍﻥ ﺳﻤﻨﺎ¼ ﻭ½ﺟﺮﻳﺒﺎﻥ ﻗﻄﻨﺎﹰ¼ ﻭ½ﻋﻠﻰ ﺍﻟﺘﻤﺮﺓ ﻣﺜﻠﻬﺎ ﺯﺑﺪﺍﹰ¼ ،ﻭﻗﺪ ﻳﻜﻮﻥ ﻋﻦ ﻏﲑ ﻣﻘﺪﺍﺭ ﳓﻮ½ :ﻫﺬﺍ ﺧﺎﰎ ﺣﺪﻳﺪﺍﹰ¼ ﻭ½ﺳﻮﺍﺭ )(٣
ﺫﻫﺒﺎﹰ¼ ﻭﻓﻴﻪ ﺍﳋﻔﺾ ﺃﻛﺜﺮ ،ﻭﻗﺪ ﻳﻘﻊ ﺑﻌﺪ ﺍﳉﻤﻠﺔ ﻟﺮﻓﻊ ﺍﻹﺎﻡ ﻋﻦ ﻧﺴﺒﺘﻬﺎ )(٤
) (١ﻗﻮﻟﻪ] :ﻫﻮ ﻧﻜﺮﺓ[ ﺃﻱ :ﺍﻟﺘﻤﻴﻴﺰ ﺍﺳﻢ ﻧﻜﺮﺓ؛ ﻷﻥﹼ ﺍﻷﺻﻞ ﻓِﻲ ﺍﻟﺘﻤﻴﺰ ﻫﻮ ﺍﻟﺘﻨﻜﲑ ﻭﺗﻌﺮﻳﻔﻪ ﺯﺍﺋﺪ ﻋﻠﻰ ﺍﻟﻐﺮﺽ ﺍﳊﺎﺻﻞ ﻣﻨﻪ ﻭﻫﺬﺍ ﻋﻨﺪ ﺍﻟﺒﺼﺮﻳﲔ ،ﻭﺟﻮﺯ ﺍﻟﻜﻮﻓﻴﻮﻥ ﺗﻌﺮﻳﻔﻪ ﺑﺎﻟﻼﻡ ﻭﺍﻹﺿﺎﻓﺔ ،ﻭﺍﳌﻘﺪﺍﺭ :ﻣﺎ ﻳﻘﺪﺭ ﺑﻪ ﺍﻟﺸﺊ ،ﻭﳚﻤﻊ ﻋﻠﻰ ﻣﻔﺎﻋﻴﻞ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﺍﳌﻘﺎﺩﻳﺮ ﻋﻠﻰ ﲬﺴﺔ ﺃﻧﻮﺍﻉ :ﺷﻌﺮ
ﻣﻘﺎﺩﻳﺮ ﳘﻪ ﭘﻨﺞ ﺍﺳﺖ ﺑﺸﻨﺎﺱ ﻋﺪﺩ ﻭﻛﻴﻞ ﻭﻭﺯﻥ ﻭﺫﺭﺍﻉ ﻭﻣﻘﻴﺎﺱ ) (٢ﻗﻮﻟﻪ] :ﻣِﻤﺎ ﻓﻴﻪ ﺇﺑﻬﺎﻡ[ ﺃﻱ :ﻣﻦ ﺷﺊ ﻓﻴﻪ ﺇﺎﻡ ﺗﺮﻓﻊ ﺗﻠﻚ ﺍﻟﻨﻜﺮﺓ ﺫﻟﻚ ﺍﻹﺎﻡ ﻋﻦ ﺫﻟﻚ ﺍﳌﻘﺪﺍﺭ ،ﺃﻱ :ﻋﻦ ﺍﳌﻘﺪﺭ ﺑﻪ ﻻ ﻋﻦ ﻧﻔﺲ ﺍﳌﻘﺪﺍﺭ ﻓﺈﻧﻪ ﻻ ﺇﺎﻡ ﻓِﻲ ﻧﻔﺲ ﺍﳌﻘﺪﺍﺭ ﺑﻞ ﺍﻹﺎﻡ ﻓِﻲ ﺍﳌﻌﺪﻭﺩ ﻭﺍﳌﻮﺯﻭﻥ ﳓﻮ: ½ﻋﻨﺪﻱ ﻋﺸﺮﻭﻥ ﺭﺟﻼﹰ¼ ﻓﺈﻥﹼ ½ﺭﺟﻼﹰ¼ ﻧﻜﺮﺓ ﺫﻛﺮﺕ ﺑﻌﺪ ﻣﻘﺪﺍﺭ ﻭﻫﻮ ﻋﺸﺮﻭﻥ ﺗﺮﻓﻊ ﺍﻹﺎﻡ ﻓِﻲ ﺍﳌﻌﺪﻭﺩ ﻻ ﻓِﻲ ﻧﻔﺲ ﺍﳌﻘﺪﺍﺭ ،ﻭﳓﻮ½ :ﻗﻔﻴﺰﺍﻥ ﺑﺮﺍ¼ ﻣﺜﺎﻝ ﻟﻠﺘﻤﻴﻴﺰ ﺍﻟﹼﺬﻱ ﻳﺬﻛﺮ ﺑﻌﺪ ﺍﳌﻘﺪﺍﺭ ﻣﻦ ﺍﻟﻜﻴﻞ ،ﻭ½ﻗﻔﻴﺰﺍﻥ¼ ﺗﺜﻨﻴﺔ ﻗﻔﻴﺰ ﻭﺍﻟﻘﻔﻴﺰ ﻣﻜﻴﺎﻝ ﲦﺎﻧﻴﺔ ﻣﻜﺎﻛﻴﻚ ﻭﺍﳌﻜﻮﻙ ﻣﻜﻴﺎﻝ ﻳﺴﻊ ﺻﺎﻋﺎﹰ ﻭﻧﺼﻔﺎﹰ ،ﻭﳓﻮ½ :ﻣﻨﻮﺍﻥ ﲰﻨﺎﹰ¼ ﻣﺜﺎﻝ ﻟﻠﺘﻤﻴﻴﺰ ﺍﻟﹼﺬﻱ ﻳﺬﻛﺮ ﺑﻌﺪ ﺍﳌﻘﺪﺍﺭ ﻣﻦ ﺍﳌﻮﺯﻭﻥ ،ﻭ½ﺟﺮﻳﺒﺎﻥ ﻗﻄﻨﺎﹰ¼ ﻣﺜﺎﻝ ﻟﺘﻤﻴﻴﺰ ﻳﺬﻛﺮ ﺑﻌﺪ ﺍﳌﻘﺪﺍﺭ ﻣﻦ ﺍﳌﻤﺴﻮﺡ ،ﻭ½ﺟﺮﻳﺒﺎﻥ¼ ﺗﺜﻨﻴﺔ ﺟﺮﻳﺐ ﻭﺍﳉﺮﻳﺐ ﻋﺸﺮﺓ ﺃﻗﻔﺰﺓ ،ﻭﳓﻮ½ :ﻋﻠﻰ ﺍﻟﺘﻤﺮﺓ ﻣﺜﻠﻬﺎ ﺯﺑﺪﺍﹰ¼ ﻣﺜﺎﻝ ﻟﺘﻤﻴﻴﺰ ﻳﺬﻛﺮ ﺑﻌﺪ ﺍﳌﻘﺪﺍﺭ ﻣﻦ ﺍﳌﻘﻴﺎﺱ" ،ﻩ". ) (٣ﻗﻮﻟﻪ] :ﻗﺪ ﻳﻜﻮﻥ ...ﺇﱁ[ ﺃﻱ :ﺍﻟﺘﻤﻴﻴﺰ ﻗﺪ ﻳﻜﻮﻥ ﻋﻦ ﻏﲑ ﺍﳌﻘﺪﺍﺭ ﺃﻱ :ﻋﻤﺎ ﻟﻴﺲ ﺑﻌﺪﺩ ﻭﻻ ﻛﻴﻞ ﻭﻻ ﻭﺯﻥ ﻭﻻ ﻣﺴﺎﺣﺔ ﻭﻻ ﻣﻘﻴﺎﺱ ،ﺑﻞ ﻋﻦ ﺍﳌﺒﻬﻢ ﺟﻨﺴﺎﹰ ﳓﻮ½ :ﻫﺬﺍ ﺧﺎﰎ ﺣﺪﻳﺪﺍﹰ¼ ﻓﺈﻥﹼ ﺍﻟﺘﻤﻴﻴﺰ ﻓِﻲ ﻫﺬﺍ ﺍﳌﺜﺎﻝ ﻋﻦ ﺧﺎﰎ ﻭﻫﻮ ﻣﺒﻬﻢ ﻣﻦ ﺣﻴﺚ ﺍﳉﻨﺲ؛ ﻷﻧﻪ ﻻ ﻳﻌﻠﻢ ﻣﻨﻪ ﺃﻧﻪ ﻣﻦ ﺍﻟﺬﻫﺐ ﺃﻭ ﺍﻟﻔﻀﺔ ﻓـ½ﺣﺪﻳﺪﺍﹰ¼ ﺭﺍﻓﻊ ﺍﻹﺎﻡ ﻣﻦ ﺣﻴﺚ ﺍﳉﻨﺲ ﻻ ﻣﻦ ﺣﻴﺚ ﺍﻟﻘﺪﺭ ،ﻭﻓِﻲ ﺍﻟﺘﻤﻴﻴﺰ ﺍﻟﹼﺬﻱ ﻳﻜﻮﻥ ﻋﻦ ﻏﲑ ﺍﳌﻘﺪﺍﺭ ﺍﳋﻔﺾ ﺃﻱ :ﺍﳉﺮ ﺑﺎﻹﺿﺎﻓﺔ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﻨﺼﺐ ﺍﺳﺘﻌﻤﺎﻻﹰ ،ﻭﺇﻧﻤﺎ ﻳﺴﺘﻌﻤﻞ ﻏﲑ ﺍﳌﻘﺪﺍﺭ ﺑﺎﻹﺿﺎﻓﺔ ﻏﺎﻟﺒﺎﹰ ﻟﻘﺼﻮﺭﻩ ﻋﻦ ﻃﻠﺐ ﺍﻟﺘﻤﻴﻴﺰ؛ ﻷﻥﹼ ﺍﻷﺻﻞ ﻓِﻲ ﺍﳌﺒﻬﻤﺎﺕ ﻫﻮ ﺍﳌﻘﺎﺩﻳﺮ" ،ﻱ".
) (٤ﻗﻮﻟﻪ] :ﻗﺪ ﻳﻘﻊ ...ﺇﱁ[ ﺃﻱ :ﺍﻟﺘﻤﻴﻴﺰ ﻗﺪ ﻳﻘﻊ ﺑﻌﺪ ﺍﳉﻤﻠﺔ ﻟﺮﻓﻊ ﺍﻹﺎﻡ ﻋﻦ ﻧﺴﺒﺔ ﺗﻠﻚ ﺍﳉﻤﻠﺔ ﳓﻮ½ :ﻃﺎﺏ
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٩٥
kﳓﻮ½ :ﻃﺎﺏ ﺯﻳﺪ ﻧﻔﺴﺎﹰ ﺃﻭ ﻋﻠﻤﺎﹰ ﺃﻭ ﺃﺑﺎﹰ¼ : .ﺍﳌﺴﺘﺜﲎ ﻟﻔﻆ ﻳﺬﻛﺮ ﺑﻌﺪl )(١
½ﺇﻻﹼ¼ ﻭﺃﺧﻮﺍﺎ ﻟﻴﻌﻠﻢ ﺃﻧﻪ ﻻ ﻳﻨﺴﺐ ﺇﻟﻴﻪ ﻣﺎ ﻧﺴﺐ ﺇﱃ ﻣﺎ ﻗﺒﻠﻬﺎ ،ﻭﻫﻮ ﻋﻠﻰ ﻗﺴﻤﲔ :ﻣﺘﺼﻞ ﻭﻫﻮ ﻣﺎ ﺃﺧﺮﺝ ﻋﻦ ﻣﺘﻌﺪﺩ ﺑـ½ﺇﻻﹼ¼ ﻭﺃﺧﻮﺍﺎ ﳓﻮ: )( ٢
)( ٣
ﺯﻳﺪ ﻧﻔﺴﺎﹰ ﺃﻭ ﻋﻠﻤﺎﹰ ﺃﻭ ﺃﺑﺎﹰ¼ ﻭﺇﻧﻤﺎ ﺃﻭﺭﺩ ﺍﳌﺺ ﺛﻠﺜﺔ ﺃﻣﺜﻠﺔ ﳍﺬﺍ ﺍﻟﺘﻤﻴﻴﺰ ﻟﻺﺷﺎﺭﺓ ﺇﻟﹶﻰ ﻛﺜﺮﺓ ﺇﺿﺎﻓﺔ ،ﻭﻟﻠﺘﺼﺮﻳﺢ ﺑﺄ ﹼﻥ ﺍﻟﺘﻤﻴﻴﺰ ﻋﻦ ﺍﻟﻨﺴﺒﺔ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﻗﺴﺎﻡ :ﻋﲔ ﺇﺿﺎﻓِﻲ ﻭﻫﻮ ﻣﺎ ﻳﻜﻮﻥ ﻗﺎﺋﻤﺎﹰ ﺑﻨﻔﺴﻪ ﻭﻳﻌﺘﱪ ﻓِﻲ ﻣﻔﻬﻮﻣﻪ ﺍﻹﺿﺎﻓﺔ ﺇﻟﹶﻰ ﺍﻟﻐﲑ ﳓﻮ½ :ﻃﺎﺏ ﺯﻳﺪ ﺃﺑﺎﹰ¼ ﻓﺎﻟﺘﻤﻴﻴﺰ ﻓﻴﻪ ﻋﲔ ﺇﺿﺎﻓِﻲ ،ﻭﻋﲔ ﻏﲑ ﺇﺿﺎﻓِﻲ ﻭﻫﻮ ﻣﺎ ﻳﻜﻮﻥ ﻗﺎﺋﻤﺎﹰ ﺑﻨﻔﺴﻪ ﻭﻻ ﻳﻌﺘﱪ ﻓﻴﻪ ﺍﻹﺿﺎﻓﺔ ﺇﻟﹶﻰ ﺍﻟﻐﲑ ﳓﻮ½ :ﻃﺎﺏ ﺯﻳﺪ ﺩﺍﺭﺍﹰ¼ ﻓﺎﻟﺘﻤﻴﻴﺰ ﻓﻴﻪ ﻋﲔ ﻏﲑ ﺇﺿﺎﻓِﻲ ،ﻭﻋﺮﺽ ﺇﺿﺎﻓِﻲ ﻭﻫﻮ ﻣﺎ ﻻ ﻳﻜﻮﻥ ﻗﺎﺋﻤﺎﹰ ﺑﻨﻔﺴﻪ ﺑﻞ ﺑﺎﻟﻐﲑ ﻭﻳﻌﺘﱪ ﻓِﻲ ﻣﻔﻬﻮﻣﻪ ﺍﻹﺿﺎﻓﺔ ﺇﻟﹶﻰ ﺍﻟﻐﲑ ﳓﻮ½ :ﻃﺎﺏ ﺯﻳﺪ ﺃﺑﻮﺓ¼ ﻓﺎﻟﺘﻤﻴﻴﺰ ﻓﻴﻪ ﻋﺮﺽ ﺇﺿﺎﻓِﻲ ،ﻭﻋﺮﺽ ﻏﲑ ﺇﺿﺎﻓِﻲ ﻭﻫﻮ ﻣﺎ ﻳﻜﻮﻥ ﻗﺎﺋﻤﺎﹰ ﺑﺎﻟﻐﲑ ﻭﻻ ﻳﻌﺘﱪ ﰲ ﳝﻔﻬﻮﻣﻪ ﺍﻹﺿﺎﻓﺔ ﺇﻟﹶﻰ ﺍﻟﻐﲑ ﳓﻮ½ :ﻃﺎﺏ ﺯﻳﺪ ﻋﻠﻤﺎﹰ¼ ﻓﺎﻟﺘﻤﻴﻴﺰ ﻓﻴﻪ ﻋﺮﺽ ﺇﺿﺎﰲ ،ﻭﻗﺪ ﻳﻘﻊ ﺍﻟﺘﻤﻴﻴﺰ ﺑﻌﺪ ﻣﺎﺷﺎﺑﻪ ﺍﳉﻤﻠﺔ ﻭﻫﻮ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﳓﻮ½ :ﺍﳊﻮﺽ ﳑﺘﻠﺊ ﻣﺎﺀً¼ ،ﻭﺍﺳﻢ ﺍﳌﻔﻌﻮﻝ ﳓﻮ½ :ﺍﻷﺭﺽ ﻣﻔﺠﺮﺓ ﻋﻴﻮﻧﺎﹰ¼ ،ﻭﺍﻟﺼﻔﺔﹸ ﺍﳌﺸﺒﻬﺔ ﳓﻮ½ :ﺯﻳﺪ ﺣﺴﻦ ﻭﺟﻬﺎﹰ¼ ،ﻭﺍﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ ﳓﻮ: ½ﺯﻳﺪ ﺃﻓﻀﻞ ﻣﻦ ﻋﻤﺮﻭ ﻋﻠﻤﺎﹰ¼ ،ﻭﻗﺪ ﻳﻘﻊ ﺑﻌﺪ ﺍﻹﺿﺎﻓﺔ ﳓﻮ½ :ﻳﻌﺠﺒﻨِﻲ ﻃﻴﺒﻪ ﺃﺑﺎﹰ ﺃﻭ ﻋﻠﻤﺎﹰ ﺃﻭ ﻧﻔﺴﺎﹰ¼" ،ﺳﻦ". ) (١ﻗﻮﻟﻪ] :ﺍﳌﺴﺘﺜﻨﻰ[ ﻫﻮ ﻣﺸﺘﻖ ﻣﻦ ﺍﻟﺜﲏ ﻭﻫﻮ ½ﺍﻟﺼﺮﻑ ﻭﺍﳌﻨﻊ¼ ﻛﻤﺎ ﻳﻘﺎﻝ½ :ﺍﺳﺘﺜﻨِﻲ ﺍﻟﺸﺊ ﻣﻦ ﻫﺬﺍ ﺍﻷﻣﺮ¼
ﺃﻱ :ﻣﻨﻊ ...ﺇﱁ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﻓِﻲ ﺍﳌﺴﺘﺜﻨﻰ ﻗﻮﺍﻋﺪ ﻣﻨﻬﺎ :ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺍﳌﺴﺘﺜﲎ ﺇﻻﹼ ﻣﻦ ﺍﻷﻣﺮ ﺍﳌﺘﻌﺪﺩ ﻭﺇ ﹼﻻ ﻟﺰﻡ ﺍﺳﺘﺜﻨﺎﺀ ﺍﻟﺸﺊ ﻋﻦ ﻧﻔﺴﻪ ﻭﺫﺍ ﺑﺎﻃﻞ ،ﻭﻣﻨﻬﺎ :ﺃﻧﻪ ﳚﻮﺯ ﺗﻘﺪﱘ ﺍﳌﺴﺘﺜﻨﻰ ﻋﻠﻰ ﺍﳌﺴﺘﺜﻨﻰ ﻣﻨﻪ ،ﻭﻣﻨﻬﺎ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﺘﻌﺪﺩ ﺍﳌﺴﺘﺜﻨﻰ ﺑﻐﲑ ﺍﻟﻌﻄﻒ؛ ﻷﻥﹼ ﻧﺼﺐ ﺍﳌﺴﺘﺜﻨﻰ ﺍﻟﻮﺍﺣﺪ ﺛﺎﺑﺖ ﺑﺘﺸﺒﻴﻪ ﺍﳌﻔﻌﻮﻝ ﺩﻭﻥ ﺍﻟﺜﺎﻧِﻲ ﻓﻼ ﻳﻘﺎﻝ½ :ﺟﺎﺀﻧِﻲ ﺍﻟﻘﻮﻡ ﺇﻻﹼ ﺯﻳﺪﺍﹰ ﺇﻻﹼ ﻋﻤﺮﻭﺍﹰ¼ ﺑﺪﻭﻥ ﺍﻟﻌﻄﻒ ،ﺑﻞ ﻳﻘﺎﻝ½ :ﺟﺎﺀﻧِﻲ ﺍﻟﻘﻮﻡ ﺇﻻﹼ ﺯﻳﺪﺍﹰ ﻭﺇﻻﹼ ﻋﻤﺮﻭﺍﹰ¼ ﺑﺎﻟﻌﻄﻒ" ،ﻩ".
) (٢ﻗﻮﻟﻪ] :ﻭﻫﻮ ﻋﻠﻰ ﻗﺴﻤﲔ[ ﻭﺟﻪ ﺍﳊﺼﺮ ﺃﻥﹼ ﺍﳌﺴﺘﺜﻨﻰ ﻻ ﳜﻠﻮ ﺇﻣﺎ ﺃﻥ ﻳﻌﻠﻢ ﺩﺧﻮﻟﻪ ﻓِﻲ ﺍﳌﺴﺘﺜﻨﻰ ﻣﻨﻪ ﻗﺒﻞ
ﺍﻻﺳﺘﺜﻨﺎﺀ ﺃﻭ ﻋﻠﻢ ﺧﺮﻭﺟﻪ ﻣﻨﻪ ﻗﺒﻠﻪ ﻓﺎﻷﻭﻝ ﻣﺘﺼﻞ ،ﻭﺍﻟﺜﺎﻧِﻲ ﻣﻨﻘﻄﻊ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﻓِﻲ ﺗﻔﺴﲑﳘﺎ ﺧﻼﻓﺎﹰ ﺑﲔ ﺍﻟﻌﺎﻣﺔ ﻭﺍﻟﹾﻤﺤﻘﹼﻘﲔ ﻓﻤﺬﻫﺐ ﺍﻟﻌﺎﻣﺔ ﺃﻥﹼ ﺍﳌﺴﺘﺜﻨﻰ ﺍﻟﹾﻤﺘﺼﻞ :ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﺟﻨﺲ ﺍﳌﺴﺘﺜﻨﻰ ﻣﻨﻪ ،ﻭﺍﳌﻨﻘﻄﻊ :ﻣﺎ ﻻ ﻳﻜﻮﻥ ﻣﻦ ﺟﻨﺴﻪ ،ﻭﻣﺬﻫﺐ ﺍﻟﹾﻤﺤﻘﹼﻘﲔ ﺃﻥﹼ ﺍﳌﺴﺘﺜﻨﻰ ﺍﻟﹾﻤﺘﺼﻞ :ﻣﺎ ﻳﻜﻮﻥ ﺩﺍﺧﻼﹰ ﻓِﻲ ﺍﳌﺴﺘﺜﻨﻰ ﻣﻨﻪ ﻗﺒﻞ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﻦ ﺟﻨﺴﻪ ﺃﻭ ﻻ ،ﻭﺍﳌﻨﻘﻄﻊ :ﻣﺎ ﻳﻜﻮﻥ ﺧﺎﺭﺟﺎﹰ ﻣﻨﻪ ﻗﺒﻠﻪ ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﻦ ﺟﻨﺴﻪ ﺃﻭ ﻻ" ،ﺳﻦ".
) (٣ﻗﻮﻟﻪ] :ﻋﻦ ﻣﺘﻌﺪﺩ[ ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﳌﺘﻌﺪﺩ ﻟﻔﻈﺎﹰ ﳓﻮ½ :ﺟﺎﺀﻧِﻲ ﺍﻟﻘﻮﻡ ﺇﻻﹼ ﺯﻳﺪﺍﹰ¼ ﺃﻭ ﺗﻘﺪﻳﺮﺍﹰ ﳓﻮ½ :ﻣﺎ ﺟﺎﺀﻧِﻲ ﺇﻻﹼ ﺯﻳﺪﺍﹰ¼ ﺃﻭ ﺃﺟﺰﺍﺀً ﳓﻮ½ :ﺿﺮﺑﺖ ﺯﻳﺪﺍﹰ ﺇﻻﹼ ﺭﺃﺳﻪ¼ ﺃﻭ ﺟﺰﺋﻴﺎﺕ ﳓﻮ½ :ﻣﺎ ﺟﺎﺀﻧِﻲ ﺃﺣﺪ ﺇﻻﹼ ﺯﻳﺪﺍﹰ¼ ﻓﺈﻥﹼ
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kﺟﺎﺀﱐ ﺍﻟﻘﻮﻡ ﺇﻻﹼ ﺯﻳﺪﺍﹰ¼ ،ﻭﻣﻨﻘﻄﻊ ﻭﻫﻮ ﺍﳌﺬﻛﻮﺭ ﺑﻌﺪ ½ﺇﻻﹼ¼ ﻭﺃﺧﻮﺍﺗِﻬﺎ ﻏﲑl ½ ﳐﺮﺝ ﻋﻦ ﻣﺘﻌﺪﺩ ﻟﻌﺪﻡ ﺩﺧﻮﻟﻪ ﰲ ﺍﳌﺴﺘﺜﲎ ﻣﻨﻪ ﳓﻮ½ :ﺟﺎﺀﱐ ﺍﻟﻘﻮﻡ ﺇﻻﹼ )(١
ﺣِﻤﺎﺭﺍﹰ¼ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﺇﻋﺮﺍﺏ ﺍﳌﺴﺘﺜﲎ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﻗﺴﺎﻡ :ﻓﺈﻥ ﻛﺎﻥ ﻣﺘﺼﻼﹰ )(٢
ﻭﻗﻊ ﺑﻌﺪ ½ﺇﻻﹼ¼ ﰲ ﻛﻼﻡ ﻣﻮﺟﺐ ﺃﻭ ﻣﻨﻘﻄﻌﺎﹰ ﻛﻤﺎ ﻣﺮ ﺃﻭ ﻣﻘﺪﻣﺎﹰ ﻋﻠﻰ ) (٣
½ﺃﺣﺪﺍﹰ¼ ﻣﺘﻌﺪﺩ ﻣﻦ ﺣﻴﺚ ﺍﳌﻔﻬﻮﻡ ﺍﻟﻜﻠﹼﻲ ،ﻭﺍﻟﻔﺮﻕ ﺑﲔ ﺍﳉﺰﺀ ﻭﺍﳉﺰﺋﻲ ﺃﻥﹼ ﺍﳉﺰﺀ ﻻ ﻳﺼﺢ ﺃﻥ ﳛﻤﻞ ﻋﻠﻰ ﺍﻟﻜﻞﹼ ﻓﻼ ﻳﻘﺎﻝ½ :ﺍﻟﻴﺪ ﻋﻤﺮﻭ¼ ﻭ½ﺍﻟﺮﺃﺱ ﺯﻳﺪ¼ ،ﻭﺍﳉﺰﺋﻲ ﻳﺼﺢ ﺃﻥ ﳛﻤﻞ ﻋﻠﻰ ﺍﻟﻜﻠﹼﻲ ﳓﻮ½ :ﺯﻳﺪ ﺇﻧﺴﺎﻥ¼، "ﻱ" ﻭﻏﲑﻩ. ) (١ﻗﻮﻟﻪ] :ﻏﲑ ﻣﺨﺮﺝ[ ﺑﺎﻧﺘﺼﺎﺏ ½ﻏﲑ¼ ﻋﻠﻰ ﺍﳊﺎﻟﻴﺔ ﻋﻦ ﺿﻤﲑ ﻓِﻲ ½ﺍﳌﺬﻛﻮﺭ¼ ﺃﻱ :ﺣﺎﻝ ﻛﻮﻥ ﺍﳌﻨﻘﻄﻊ ﻏﲑ ﳐﺮﺝ ﻋﻦ ﻣﺘﻌﺪﺩ ﻟﻌﺪﻡ ﺩﺧﻮﻟﻪ ﻓِﻲ ﺍﳌﺴﺘﺜﻨﻰ ﻣﻨﻪ ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﳌﺴﺘﺜﻨﻰ ﻣﻦ ﺟﻨﺲ ﺍﳌﺴﺘﺜﻨﻰ ﻣﻨﻪ ﻛﻘﻮﻟﻚ½ :ﺟﺎﺀﻧِﻲ ﺍﻟﻘﻮﻡ ﺇﻻﹼ ﺯﻳﺪﺍﹰ¼ ﺣﺎﻝ ﻛﻮﻧﻚ ﻣﺸﲑﺍﹰ ﺑﺎﻟﻘﻮﻡ ﺇﻟﹶﻰ ﲨﺎﻋﺔ ﺧﺎﻟﻴﺔ ﻋﻦ ﺯﻳﺪ ،ﺃﻭ ﻟﹶﻢ ﻳﻜﻦ ﻣﻦ ﺟﻨﺴﻪ ﳓﻮ½ :ﺟﺎﺀﻧِﻲ ﺍﻟﻘﻮﻡ ﺇﻻﹼ ﲪﺎﺭﺍﹰ¼ ﻓﺎﳊﻤﺎﺭ ﻟﹶﻢ ﳜﺮﺝ ﻋﻦ ﺍﻟﻘﻮﻡ ﻟﻜﻮﻧﻪ ﻏﲑ ﻣﺘﻨﺎﻭﻝ ﻟﻪ؛ ﻷﻥﹼ ﺍﻟﻘﻮﻡ ﳜﺘﺺ ﺑﺎﻹﻧﺴﺎﻥ ﺑﻞ ﲜﻤﺎﻋﺔ ﺍﻟﺬﻛﻮﺭ ﺩﻭﻥ ﺍﻟﻨﺴﺎﺀ ﳓﻮ½ :ﺃﻗﻮﻡ ﺁﻝ ﺣﺼﻦ ﺃﻡ ﻧﺴﺎﺀ¼ "ﻱ" ﻭﻏﲑﻩ. ) (٢ﻗﻮﻟﻪ] :ﻓﺈﻥ ﻛﺎﻥ[ ﻟﹶﻤﺎ ﻛﺎﻥ ﺍﻧﺘﺼﺎﺏ ﺍﳌﺴﺘﺜﻨﻰ ﻭﺍﺟﺒﺎﹰ ﻓِﻲ ﲬﺴﺔ ﻣﻮﺍﺿﻊ ﺷﺮﻉ ﻓِﻲ ﺑﻴﺎﻥ ﻛﻞﹼ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﻋﻠﻰ ﺍﻟﺘﻔﺼﻴﻞ ﻓﻘﺎﻝ½ :ﻓﺈﻥ ﻛﺎﻥ ...ﺇﱁ¼ ﻓﻬﺬﺍ ﻣﻮﺿﻊ ﺃﻭﻝ ﳚﺐ ﻓﻴﻪ ﺍﻧﺘﺼﺎﺏ ﺍﳌﺴﺘﺜﻨﻰ ﻣﻊ ﻭﺟﻮﺩ ﺛﻠﺜﺔ ﺷﺮﻭﻁ: ﻛﻮﻥ ﺍﳌﺴﺘﺜﻨﻰ ﻣﺘﺼﻼﹰ ﻭﻭﻗﻮﻋﻪ ﺑﻌﺪ ½ﺇﻻﹼ¼ ﻭﻛﻮﻧﻪ ﻓِﻲ ﻛﻼﻡ ﻣﻮﺟﺐ ﳓﻮ½ :ﺟﺎﺀﻧِﻲ ﺍﻟﻘﻮﻡ ﺇﻻﹼ ﺯﻳﺪﺍﹰ¼ ،ﻭﺇﻧﻤﺎ ﻭﺟﺐ ﺍﻧﺘﺼﺎﺏ ﺍﳌﺴﺘﺜﻨﻰ ﻓِﻲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ؛ ﻷﻧﻪ ﻟﻮ ﻟﹶﻢ ﻳﻨﺼﺐ ﻓﻼ ﳜﻠﻮ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﺮﻓﻮﻋﺎﹰ ﺃﻭ ﳎﺮﻭﺭﺍﹰ ﻓﺈﻥ ﻛﺎﻥ ﺍﻷﻭﻝ ﻓﻼ ﳜﻠﻮ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﺍﻟﺒﺪﻟﻴﺔ ﺃﻭ ﻋﻠﻰ ﺍﻟﻮﺻﻔﻴﺔ ﻓﺎﻷﻭﻝ ﻻ ﳚﻮﺯ؛ ﻷﻧﻪ ﺇﻧﻤﺎ ﻳﺼﺢ ﺇﺫﺍ ﻛﺎﻥ ﻣﻌﲎ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺑﺎﻗﻴﺎﹰ ﻓﻴﻪ ﻭﻫﻬﻨﺎ ﻟﹶﻢ ﻳﺒﻖ ﻣﻌﻨﺎﻩ ﻋﻠﻰ ﺣﺎﻝ ﺍﻻﺳﺘﺜﻨﺎﺀ ،ﻭﺍﻟﺜﺎﻧِﻲ ﺃﻳﻀﺎﹰ ﻻ ﳚﻮﺯ ﻷﻧﻪ ﻻ ﻳﺪﻝﹼ ﻋﻠﻰ ﻣﻌﲎ ﻛﺎﺋﻦ ﻓِﻲ ﺍﻟﻘﻮﻡ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺜﺎﻧِﻲ ﻓﻼ ﳜﻠﻮ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﻹﺿﺎﻓﺔ ﺃﻭ ﲝﺮﻑ ﺍﳉﺮ ﻓﺎﻷﻭﻝ ﻻ ﻳﺼﺢ؛ ﻷﻥﹼ ﻛﻠﻤﺔ ½ﺇﻻﹼ¼ ﻻ ﺗﺼﺢ ﻟﻺﺿﺎﻓﺔ؛ ﻷﺎ ﺣﺮﻑ ﻭﺍﻹﺿﺎﻓﺔ ﻓِﻲ ﺍﻻﺳﻢ ،ﻭﺍﻟﺜﺎﻧِﻲ ﺃﻳﻀﺎﹰ ﻻﻳﺼﺢ؛ ﻷﻥﹼ ﻛﻠﻤﺔ ½ﺇﻻﹼ¼ ﻟﻴﺴﺖ ﲝﺮﻑ ﺍﳉﺮ ،ﻓﻠﻤﺎ ﺍﻣﺘﻨﻊ ﺍﻟﺮﻓﻊ ﻭﺍﳉﺮ ﻭﺟﺐ ﺍﻟﻨﺼﺐ" ،ﻩ".
) (٣ﻗﻮﻟﻪ] :ﺃﻭ ﻣﻘﺪﻣﺎﹰ[ ﺃﻱ :ﺇﻥ ﻛﺎﻥ ﺍﳌﺴﺘﺜﻨﻰ ﻣﻘﺪﻣﺎﹰ ﻋﻠﻰ ﺍﳌﺴﺘﺜﻨﻰ ﻣﻨﻪ ﳚﺐ ﻧﺼﺐ ﺍﳌﺴﺘﺜﻨﻰ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﻜﻼﻡ ﻣﻮﺟﺒﺎﹰ ﳓﻮ½ :ﺟﺎﺀﻧِﻲ ﺇﻻﹼ ﺃﺧﺎﻙ ﻗﻮﻡ¼ ﺃﻭ ﻏﲑ ﻣﻮﺟﺐ ﳓﻮ½ :ﻣﺎ ﺟﺎﺀﱐ ﺇﻻﹼ ﺯﻳﺪﺍﹰ ﺃﺣﺪ¼ ﻓﻬﺬﺍ ﻣﻮﺿﻊ ﺛﺎﻟﺚ ﳚﺐ ﻓﻴﻪ ﺍﻟﻨﺼﺐ ﻣﻊ ﺷﺮﻁ ﻭﺍﺣﺪ ﻭﻫﻮﻛﻮﻥ ﺍﳌﺴﺘﺜﻨﻰ ﻣﻘﺪﻣﺎﹰ ﻋﻠﻰ ﺍﳌﺴﺘﺜﻨﻰ ﻣﻨﻪ ،ﻭﻭﺟﻮﺏ ﺍﻟﻨﺼﺐ ﻓِﻲ
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kﺍﳌﺴﺘﺜﲎ ﻣﻨﻪ ﳓﻮ½ :ﻣﺎ ﺟﺎﺀﱐ ﺇﻻﹼ ﺯﻳﺪﺍﹰ ﺃﺣﺪ¼ ﺃﻭ ﻛﺎﻥ ﺑﻌﺪ ½ﺧﻼ¼l ) (١
ﻭ½ﻋﺪﺍ¼ ﻋﻨﺪ ﺍﻷﻛﺜﺮ ﺃﻭ ﺑﻌﺪ ½ﻣﺎﺧﻼ¼ ﻭ½ﻣﺎﻋﺪﺍ¼ ﻭ½ﻟﻴﺲ¼ ﻭ½ﻻ ﻳﻜﻮﻥ¼ )(٢
ﳓﻮ½ :ﺟﺎﺀﱐ ﺍﻟﻘﻮﻡ ﺧﻼ ﺯﻳﺪﺍﹰ ...ﺇﱁ¼ ﻛﺎﻥ ﻣﻨﺼﻮﺑﺎﹰ ،ﻭﺇﻥ ﻛﺎﻥ ﺑﻌﺪ ½ﺇﻻﹼ¼ )(٣
ﰲ ﻛﻼﻡ ﻏﲑ ﻣﻮﺟﺐ ﻭﻫﻮ ﻛﻞﹼ ﻛﻼﻡ ﻳﻜﻮﻥ ﻓﻴﻪ ﻧﻔﻲ ﻭﻧﻬﻲ ﻭﺍﺳﺘﻔﻬﺎﻡ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻟﻠﻮﺟﻬﲔ ﺍﳌﺬﻛﻮﺭﻳﻦ "ﻩ".
) (١ﻗﻮﻟﻪ] :ﺃﻭﻛﺎﻥ[ ﺃﻱ :ﺇﻥ ﻛﺎﻥ ﺍﳌﺴﺘﺜﻨﻰ ﺑﻌﺪ ½ﺧﻼ¼ ﻭ½ﻋﺪﺍ¼ ﻓﻬﺬﺍ ﻣﻮﺿﻊ ﺭﺍﺑﻊ ﳚﺐ ﻓﻴﻪ ﻧﺼﺐ ﺍﳌﺴﺘﺜﻨﻰ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﻓِﻲ ﻛﻼﻡ ﻣﻮﺟﺐ ﳓﻮ½ :ﺟﺎﺀﻧِﻲ ﺍﻟﻘﻮﻡ ﺧﻼ ﺯﻳﺪﺍﹰ¼ ﺃﻭ ﻏﲑ ﻣﻮﺟﺐ ﳓﻮ½ :ﻣﺎ ﺟﺎﺀﻧِﻲ ﺍﻟﻘﻮﻡ ﻋﺪﺍ ﻋﻤﺮﻭﺍﹰ¼ ،ﻭﺇﻧﻤﺎ ﻭﺟﺐ ﺍﻟﻨﺼﺐ ﻓِﻲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻟﻜﻮﻧﻪ ﻣﻔﻌﻮﻻﹰ ﺑﻪ ،ﻭﺇﻧﻤﺎ ﻗﺎﻝ ﺍﳌﺺ: ½ﻋﻨﺪ ﺍﻷﻛﺜﺮ¼ ﺍﺣﺘﺮﺍﺯﺍﹰ ﻋﻦ ﻗﻮﻝ ﺍﻟﺒﻌﺾ ﻓﺈﻧﻬﻢ ﳚﻮﺯﻭﻥ ﺍﳉﺮ ﻟﻜﻮﻧِﻬﻤﺎ ﻣﻦ ﺣﺮﻭﻑ ﺍﳉﺮ ﻋﻨﺪﻫﻢ ،ﻭﻗﺎﻝ ﺍﻟﺴﲑﺍﻓِﻲ :ﻟﹶﻢ ﺃﻋﻠﻢ ﺧﻼﻓﺎﹰ ﻓِﻲ ﺟﻮﺍﺯ ﺍﳉﺮ ﺑِﻬﻤﺎ ﺇﻻﹼ ﺃﻥﹼ ﺍﻟﻨﺼﺐ ﺑِﻬﻤﺎ ﺃﻛﺜﺮ" ،ﻱ". ) (٢ﻗﻮﻟﻪ] :ﺃﻭ ﺑﻌﺪ[ ﺃﻱ :ﺇﻥ ﻛﺎﻥ ﺍﳌﺴﺘﺜﻨﻰ ﻭﺍﻗﻌﺎﹰ ﺑﻌﺪ ...ﺇﱁ ﳚﺐ ﺍﻟﻨﺼﺐ ،ﻓﻬﺬﺍ ﻣﻮﺿﻊ ﺧﺎﻣﺲ ﳚﺐ ﻓﻴﻪ ﺍﻟﻨﺼﺐ ،ﺃﻣﺎ ﺍﻟﻨﺼﺐ ﺑﻌﺪ ½ﻣﺎﺧﻼ¼ ﻭ½ﻣﺎﻋﺪﺍ¼ ﻓﻠﺘﻌﻴﲔ ﻓﻌﻠﻴﺘﻬﻤﺎ ﺑِـ½ﻣﺎ¼ ﺍﳌﺼﺪﺭﻳﺔ ،ﻓﺈﺫﺍ ﺗﻌﻴﻦ ﻛﻮﻧﻬﻤﺎ ﻓﻌﻼﹰ ﺍﺭﺗﻔﻌﺖ ﺷﺒﻬﺔ ﺍﳊﺮﻓﻴﺔ ﻋﻨﻬﻤﺎ ﻓﺘﻌﻴﻦ ﺍﻟﻨﺼﺐ ﻋﻠﻰ ﺍﳌﻔﻌﻮﻟﻴﺔ ،ﻭﻫﻤﺎ ﻓِﻲ ﺍﻟﻜﻼﻡ ﻓِﻲ ﳏﻞﹼ ﺍﻟﻨﺼﺐ ﻋﻠﻰ ﺍﻟﻈﺮﻓﻴﺔ ﺃﻱ½ :ﺟﺎﺀﻧِﻲ ﺍﻟﻘﻮﻡ ﻭﻗﺖ ﺧﻠﻮﻫﻢ ﺃﻭ ﺧﻠﻮ ﳎﻴﺌﻬﻢ ﻣﻦ ﺯﻳﺪ¼ ﻭ½ﻭﻗﺖ ﳎﺎﻭﺯﻢ ﺃﻭ ﳎﺎﻭﺯﺓ ﳎﻴﺌﻬﻢ ﺯﻳﺪﺍﹰ¼ ،ﻭﺭﻭﻯ ﺍﺑﻦ ﺍﻟﻨﺒﺎﺀ ﻋﻦ ﺍﻷﺧﻔﺶ ﺍﳉﺮ ﺑِﻬﻤﺎ ﲜﻌﻞ ½ﻣﺎ¼ ﻣﺰﻳﺪﺓ ،ﻭﻟﻌﻞﹼ ﻫﺬﺍ ﻟﹶﻢ ﻳﺜﺒﺖ ﻋﻨﺪ ﺍﳌﺺ ﺃﻭ ﻟﹶﻢ ﻳﻌﺘﱪ ﺧﻼﻓﻪ ﻓﻠﻢ ﻳﻘﻞ½ :ﻋﻨﺪ ﺍﻷﻛﺜﺮ¼ ،ﻭﺃﻣﺎ ﺍﻟﻨﺼﺐ ﺑﻌﺪ ½ﻟﻴﺲ¼ ﻭ½ﻻ ﻳﻜﻮﻥ¼ ﻓﻠﻜﻮﻧِﻬﻤﺎ ﻣﻦ ﺍﻷﻓﻌﺎﻝ ﺍﻟﻨﺎﻗﺼﺔ ﺍﻟﻨﺎﺻﺒﺔ ﻟﻠﺨﱪ ،ﻭﻫﻤﺎ ﻓِﻲ ﺍﻟﺘﺮﻛﻴﺐ ﻓِﻲ ﳏﻞﹼ ﺍﻟﻨﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻟﻴﺔ ،ﻭﻟﺰﻡ ﺇﺿﻤﺎﺭ ﺍﲰﻬﻤﺎ ﻓِﻲ ﺑﺎﺏ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻭﻫﻮ ﺭﺍﺟﻊ ﺇﻟﹶﻰ ½ﺑﻌﺾ¼ ﻣﻀﺎﻑ ﺇﻟﹶﻰ ﺿﻤﲑ ﺍﳌﺴﺘﺜﻨﻰ ﻣﻨﻪ ﺃﻱ½ :ﺟﺎﺀﻧِﻲ ﺍﻟﻘﻮﻡ ﻟﻴﺲ ﺃﻭ ﻻ ﻳﻜﻮﻥ ﺑﻌﻀﻬﻢ ﺯﻳﺪﺍﹰ¼ ﻛﻤﺎ ﻟﺰﻡ ﺇﺿﻤﺎﺭ ﻓﺎﻋﻞ ½ﺧﻼ¼ ﻭ½ﻋﺪﺍ¼" ،ﻱ". ) (٣ﻗﻮﻟﻪ] :ﻭﺇﻥ ﻛﺎﻥ[ ﻟﹶﻤﺎ ﻓﺮﻍ ﻋﻦ ﲝﺚ ﺍﳌﻮﺍﺿﻊ ﺍﻟﹼﺘِﻲ ﳚﺐ ﻓﻴﻬﺎ ﻧﺼﺐ ﺍﳌﺴﺘﺜﻨﻰ ﺷﺮﻉ ﻓِﻲ ﻣﺎ ﳚﻮﺯ ﻓﻴﻪ ﺍﻟﻨﺼﺐ ﻭﳜﺘﺎﺭ ﺍﻟﺒﺪﻝ ،ﻓﻘﺎﻝ½ :ﻭﺇﻥ ﻛﺎﻥ...ﺇﱁ¼ ﻓﻠﺠﻮﺍﺯ ﺍﻟﻮﺟﻬﲔ ﺃﻋﻨِﻲ :ﺍﻟﻨﺼﺐ ﻭﺍﻟﺒﺪﻝ ﺛﻠﺜﺔ ﺷﺮﻭﻁ: ﻛﻮﻥ ﺍﳌﺴﺘﺜﻨﻰ ﻭﺍﻗﻌﺎﹰ ﺑﻌﺪ ½ﺇﻻﹼ¼ ،ﻭﻛﻮﻧﻪ ﻓِﻲ ﻛﻼﻡ ﻏﲑ ﻣﻮﺟﺐ ،ﻭﻛﻮﻥ ﺍﳌﺴﺘﺜﻨﻰ ﻣﻨﻪ ﻣﺬﻛﻮﺭﺍﹰ ،ﺃﻣﺎ ﺟﻮﺍﺯ ﺍﻟﻨﺼﺐ ﻓِﻲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻓﻌﻠﻰ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺍﳌﻨﺼﻮﺏِ ﻋﻠﻰ ﺍﻟﺘﺸﺒﻴﻪ ﺑﺎﳌﻔﻌﻮﻝ ،ﻭﺃﻣﺎ ﺍﺧﺘﻴﺎﺭ ﺍﻟﺒﺪﻝ ﻓﻠﻜﻮﻧﻪ ﻣﻘﺼﻮﺩﺍﹰ ﻓِﻲ ﺍﻟﻜﻼﻡ" ،ﻱ".
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kﻭﺍﳌﺴﺘﺜﲎ ﻣﻨﻪ ﻣﺬﻛﻮﺭ ﳚﻮﺯ ﻓﻴﻪ ﺍﻟﻮﺟﻬﺎﻥ :ﺍﻟﻨﺼﺐ ﻭﺍﻟﺒﺪﻝ ﻋﻤﺎ ﻗﺒﻠﻬﺎl ﳓﻮ½ :ﻣﺎ ﺟﺎﺀﱐ ﺃﺣﺪ ﺇﻻﹼ ﺯﻳﺪﺍﹰ ﻭﺇﻻﹼ ﺯﻳﺪ¼ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﻔﺮﻏﺎﹰ ﺑﺄﻥ ﻳﻜﻮﻥ )(١
ﺑﻌﺪ ½ﺇﻻﹼ¼ ﰲ ﻛﻼﻡ ﻏﲑ ﻣﻮﺟﺐ ﻭﺍﳌﺴﺘﺜﲎ ﻣﻨﻪ ﻏﲑ ﻣﺬﻛﻮﺭ ﻛﺎﻥ ﺇﻋﺮﺍﺑﻪ
ﲝﺴﺐ ﺍﻟﻌﻮﺍﻣﻞ ﺗﻘﻮﻝ½ :ﻣﺎ ﺟﺎﺀﱐ ﺇﻻﹼ ﺯﻳﺪ¼ ﻭ½ﻣﺎ ﺭﺃﻳﺖ ﺇﻻﹼ ﺯﻳﺪﺍﹰ¼ ﻭ½ﻣﺎ ﻣﺮﺭﺕ ﺇﻻﹼ ﺑﺰﻳﺪ¼ ،ﻭﺇﻥ ﻛﺎﻥ ﺑﻌﺪ ½ﻏﲑ¼ ﻭ½ﺳﻮﻯ¼ ﻭ½ﺳﻮﺍﺀ¼ ﻭ½ﺣﺎﺷﺎ¼ ﻋﻨﺪ )(٢
ﺍﻷﻛﺜﺮﻛﺎﻥ ﳎﺮﻭﺭﺍﹰ ﳓﻮ½ :ﺟﺎﺀﱐ ﺍﻟﻘﻮﻡ ﻏﲑ ﺯﻳﺪ ﻭﺳﻮﻯ ﺯﻳﺪ ﻭﺳﻮﺍﺀ ﺯﻳﺪ
ﻭﺣﺎﺷﺎ ﺯﻳﺪ¼ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﺇﻋﺮﺍﺏ ½ﻏﲑ¼ ﻛﺈﻋﺮﺍﺏ ﺍﳌﺴﺘﺜﲎ ﺑـ½ﺇﻻﹼ¼ ﺗﻘﻮﻝ: )(٣
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) (١ﻗﻮﻟﻪ] :ﻭﺇﻥ ﻛﺎﻥ[ ﻟﹶﻤﺎ ﻓﺮﻍ ﻋﻦ ﲝﺚ ﺍﳌﻮﺿﻊ ﺍﻟﹼﺬﻱ ﳚﻮﺯ ﻓﻴﻪ ﺍﻟﻮﺟﻬﺎﻥ ﺷﺮﻉ ﻓِﻲ ﺑﻴﺎﻥ ﻣﺎ ﳚﻮﺯ ﻓﻴﻪ ﺍﻷﻭﺟﻪ ﺍﻟﺜﻼﺛﺔ ﻓﻘﺎﻝ½ :ﻭﺇﻥ ﻛﺎﻥ ...ﺇﱁ¼ ﻓﻠﻜﻮﻥ ﺍﳌﺴﺘﺜﻨﻰ ﻣﻌﺮﺑﺎﹰ ﲝﺴﺐ ﺍﻟﻌﺎﻣﻞ ﺛﻠﺜﺔ ﺷﺮﻭﻁ :ﻛﻮﻥ ﺍﳌﺴﺘﺜﻨﻰ ﻣﻔﺮﻏﺎﹰ ﻭﻛﻮﻧﻪ ﺑﻌﺪ ½ﺇﻻﹼ¼ ﻭﻛﻮﻧﻪ ﻓِﻲ ﻛﻼﻡ ﻏﲑ ﻣﻮﺣﺐ. ) (٢ﻗﻮﻟﻪ] :ﻭﺇﻥ ﻛﺎﻥ[ ﻟﹶﻤﺎ ﻓﺮﻍ ﻋﻦ ﲝﺚ ﺍﳌﻮﺿﻊ ﺍﻟﹼﺬﻱ ﳚﻮﺯ ﻓﻴﻪ ﺍﻷﻭﺟﻪ ﺍﻟﺜﻠﺜﺔ ﺷﺮﻉ ﻓِﻲ ﺑﻴﺎﻥ ﻣﺎ ﳚﺐ ﻓﻴﻪ ﺍﳉﺮ ،ﻓﻘﺎﻝ½ :ﻭﺇﻥ ﻛﺎﻥ ...ﺇﱁ¼ ﻓﻠﻮﺟﻮﺏ ﺍﳉﺮ ﺷﺮﻁ ﻭﻫﻮ ﻛﻮﻥ ﺍﳌﺴﺘﺜﻨﻰ ﺑﻌﺪ ½ﻏﲑ¼ ﻭ½ﺳﻮﻯ¼ ﻭ½ﺳﻮﺍﺀ¼ ﻭ½ﺣﺎﺷﺎ¼ ،ﻭﻗﻮﻟﻪ½ :ﺳﻮﻯ¼ ﻣﻘﺼﻮﺭ ﻭﻓﻴﻪ ﻟﻐﺘﺎﻥ :ﻛﺴﺮ ﺍﻟﺴﲔ ﻭﻫﻮ ﺍﳌﺸﻬﻮﺭ ،ﻭﺿﻤﻬﺎ، ﻭ½ﺳﻮﺍﺀ¼ ﳑﺪﻭﺩ ﺑﻔﺘﺢ ﺍﻟﺴﲔ ،ﻭﺇﻧﻤﺎ ﻗﺎﻝ :ﻭ½ﺣﺎﺷﺎ ﻋﻨﺪ ﺍﻷﻛﺜﺮ¼ ﺍﺣﺘﺮﺍﺯﺍﹰ ﻋﻦ ﻗﻮﻝ ﺍﳌﺒﺮﺩ ﻓﺈﻧﻪ ﻋﻨﺪﻩ ﻓﻌﻞ ﻣﺘﻌﺪ ﻳﻨﺼﺐ ﻣﺎ ﺑﻌﺪﻩ ﻛﻤﺎ ﻓِﻲ ﺍﻟﺪﻋﺎﺀ ﺍﳌﻨﻘﻮﻝ½ :ﺍﻟﻠﻬﻢ ﺍﻏﻔﺮﻟِﻲ ﻭﻟِﻤﻦ ﲰﻊ ﺩﻋﺎﺋﻲ ﺣﺎﺷﺎ ﺍﻟﺸﻴﻄﻦ¼ ﺑﻨﺼﺐ ﺍﻟﺸﻴﻄﻦ" ،ﻱ".
) (٣ﻗﻮﻟﻪ] :ﺍﻋﻠﻢ[ ﻟﹶﻤﺎ ﻓﺮﻍ ﻋﻦ ﺑﻴﺎﻥ ﺇﻋﺮﺍﺏ ﺍﳌﺴﺘﺜﻨﻰ ﺷﺮﻉ ﻓِﻲ ﺑﻴﺎﻥ ﺇﻋﺮﺍﺏ ﺃﺩﻭﺍﺗﻪ ،ﻭﺃﺧﺬ ﺑﺒﻴﺎﻥ ﺇﻋﺮﺍﺏ ﻛﻠﻤﺔ ½ﻏﲑ¼ ﺩﻭﻥ ﻏﲑﻫﺎ؛ ﻷﻥﹼ ﺍﳊﺮﻑ ﻻ ﻳﻘﺒﻞ ﺇﻋﺮﺍﺑﺎﹰ ،ﻭ½ﺧﻼ¼ ﻭ½ﻋﺪﺍ¼ ﻭ½ﺣﺎﺷﺎ¼ ﺃﻓﻌﺎﻝ ﻣﺎﺿﻴﺔ ﻫﻲ ﺃﻳﻀﺎﹰ ﻻ ﺗﻘﺒﻞ ﺍﻹﻋﺮﺍﺏ ﻟﺒﻨﺎﺋﻬﺎ ،ﻭﺃﻣﺎ ﻛﻠﻤﺔ ½ﺳﻮﻯ¼ ﻣﻘﺼﻮﺭﺍﹰ ﺃﻭ ﳑﺪﻭﺩﺍﹰ ﻓﻼ ﺣﺎﺟﺔ ﺇﻟﹶﻰ ﺑﻴﺎﺎ ،ﻭﺃﻣﺎ ﻛﻠﻤﺔ ½ﻟﻴﺲ¼ ﻓﺈﻧﻬﺎ ﺃﻳﻀﺎﹰ ﻓﻌﻞ ﻣﺎﺽ ،ﻭﺃﻣﺎ ½ﻻ ﻳﻜﻮﻥ¼ ﻓﻬﻮ ﻣﻀﺎﺭﻉ ﻓﺈﻋﺮﺍﺑﻪ ﺇﻣﺎ ﺍﻟﺮﻓﻊ ﺑﺎﻟﺘﺠﺮﺩ ﻋﻦ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﻠﻔﻈﻴﺔ ﻭﺇﻣﺎ ﺍﻟﻨﺼﺐ ﺑﺎﻟﻨﻮﺍﺻﺐ ﻭﺇﻣﺎ ﺍﳉﺰﻡ ﺑﺎﳉﻮﺍﺯﻡ ،ﻓﺒﻘﻴﺖ ﻣﻦ ﺑﻴﻨﻬﺎ ﺑﺎﻟﺒﻴﺎﻥ ﻛﻠﻤﺔ ½ﻏﲑ¼" ،ﻩ". ) (٤ﻗﻮﻟﻪ] :ﻛﺈﻋﺮﺍﺏ ...ﺇﱁ[ ﺃﻱ :ﻣﺜﻞ ﺇﻋﺮﺍﺏ ﺍﳌﺴﺘﺜﻨﻰ ﺑـ½ﺇﻻﹼ¼ ﻋﻠﻰ ﺍﻟﺘﻔﺼﻴﻞ ﺍﻟﹼﺬﻱ ﺳﺒﻖ ﺫﻛﺮﻩ ﻓِﻲ ﺍﳌﺴﺘﺜﻨﻰ ﺑـ½ﺇﻻﱠ¼ ،ﻭﺇﻧﻤﺎ ﺃﻋﺮﺏ ﺑﺈﻋﺮﺍﺏ ﺍﳌﺴﺘﺜﻨﻰ ﺑـ½ﺇﻻﱠ¼؛ ﻷﻧﻪ ﻟﹶﻤﺎ ﻛﺎﻥ ﺍﳌﺴﺘﺜﻨﻰ ﳎﺮﻭﺭﺍﹰ ﺑﻜﻠﻤﺔ ½ﻏﲑ¼
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kﺟﺎﺀﱐ ﺍﻟﻘﻮﻡ ﻏﲑ ﺯﻳﺪ ﻭﻏﲑ ﲪﺎﺭ¼ ﻭ½ﻣﺎﺟﺎﺀﱐ ﻏﲑ ﺯﻳﺪ ﺍﻟﻘﻮﻡ¼l ½ ﻭ½ﻣﺎﺟﺎﺀﱐ ﺃﺣﺪ ﻏﲑ ﺯﻳﺪ ﻭﻏﲑ ﺯﻳﺪ¼ ﻭ½ﻣﺎﺟﺎﺀﱐ ﻏﲑ ﺯﻳﺪ¼ ،ﻭ½ﻣﺎ ﺭﺃﻳﺖ ﻏﲑ ﺯﻳﺪ¼ ﻭ½ﻣﺎ ﻣﺮﺭﺕ ﺑﻐﲑ ﺯﻳﺪ¼ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﻟﻔﻈﺔ ½ﻏﲑ¼ ﻣﻮﺿﻮﻋﺔ
ﻟﻠﺼﻔﺔ ﻭﻗﺪ ﺗﺴﺘﻌﻤﻞ ﻟﻼﺳﺘﺜﻨﺎﺀ ،ﻛﻤﺎ ﺃﻥﹼ ﻟﻔﻈﺔ ½ﺇﻻﹼ¼ ﻣﻮﺿﻮﻋﺔ ﻟﻼﺳﺘﺜﻨﺎﺀ )(١
ﻭﻗﺪ ﺗﺴﺘﻌﻤﻞ ﻟﻠﺼﻔﺔ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻟﹶﻮ ﻛﹶﺎﻥﹶ ﻓِﻴﻬِﻤﺎ ﺁﻟِﻬﺔﹲ ﺇِﻟﱠﺎ ﺍﻟﻠﱠﻪ )(٢
ﻟﹶﻔﹶﺴﺪﺗﺎ﴾]ﺍﻷﻧﺒﻴﺎﺀ [٢٢ :ﺃﻱ :ﻏﲑ ﺍﷲ ،ﻭﻛﺬﻟﻚ ﻗﻮﻟﻚ½ :ﻻ ﺇﻟﻪ ﺇﻻﹼ ﺍﷲ¼. :ﺧﱪ ½ﻛﺎﻥ¼ ﻭﺃﺧﻮﺍﺗِﻬﺎ ﻫﻮ ﺍﳌﺴﻨﺪ ﺑﻌﺪ ﺩﺧﻮﻟِﻬﺎ ﳓﻮ½ :ﻛﺎﻥ ﺯﻳﺪ )(٣
ﻧﻘﻞ ﺇﻟﻴﻬﺎ ﺇﻋﺮﺍﺏ ﺍﳌﺴﺘﺜﻨﻰ" ،ﺳﻦ". ) (١ﻗﻮﻟﻪ] :ﻣﻮﺿﻮﻋﺔ ﻟﻠﺼﻔﺔ[ ﻭﻫﻲ ﺍﳌﻐﺎﺋﺮﺓ ،ﻭﻫﻲ ﺗﺴﺘﻌﻤﻞ ﲟﻌﲎ ﺍﳌﻐﺎﺋﺮ ،ﻭﻫﻮ ﺇﻣﺎ ﻳﻜﻮﻥ ﻓِﻲ ﺍﻟﺬﺍﺕ ﻛـ½ﻣﺮﺭﺕ ﺑﺮﺟﻞ ﻏﲑ ﺯﻳﺪ¼ ﻭﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺑِﻮﺍﺩٍ ﻏﹶﻴﺮِ ﺫِﻱ ﺯﺭﻉٍ﴾] ﺍﺑﺮﺍﻫﻴﻢ ،[٣٧:ﺃﻭ ﻓِﻲ ﺍﻟﺼﻔﺎﺕ ﻛـ½ﺩﺧﻠﺖ ﺍﻟﺪﺍﺭ ﺑﻮﺟﻪ ﻏﲑ ﺍﻟﻮﺟﻪ ﺍﻟﹼﺬﻱ ﺩﺧﻠﺖ ﺑﻪ¼ ،ﻭﻛﻠﻤﺔ ½ﻏﲑ¼ ﺇﺫﺍ ﻛﺎﻧﺖ ﻭﺻﻔﺎﹰ ﻓﻤﺎ ﺑﻌﺪﻫﺎ ﻏﲑ ﺩﺍﺧﻞ ﻓِﻲ ﻣﺎ ﻗﺒﻠﻬﺎ ،ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﺳﺘﺜﻨﺎﺀ ﻓﺎﳌﺴﺘﺜﻨﻰ ﺩﺍﺧﻞ ﻓِﻲ ﺍﳌﺴﺘﺜﲎ ﻣﻨﻪ ،ﻭﺇﻥ ﺷﺌﺖ ﻗﻠﺖ :ﺇﺫﺍ ﻟﹶﻢ ﻳﻜﻦ ﻣﺎ ﺑﻌﺪ ﻛﻠﻤﺔ ½ﻏﲑ¼ ﺩﺍﺧﻼﹰ ﻓِﻲ ﻣﺎ ﻗﺒﻠﻬﺎ ﻓﻜﻠﻤﺔ ½ﻏﲑ¼ ﻟﻠﺼﻔﺔ ﳓﻮ ﻗﻮﻟﻚ½ :ﺟﺎﺀﻧِﻲ ﺍﻟﻘﻮﻡ ﻏﲑ ﺃﺻﺤﺎﺑﻚ¼ ﺑﺎﻟﺮﻓﻊ ﻋﻠﻰ ﺍﻟﺼﻔﺔ ،ﻓﺎﻷﺻﺤﺎﺏ ﻟﻴﺴﺖ ﻣﻦ ﲨﻠﺔ ﺍﻟﻘﻮﻡ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﺎ ﺑﻌﺪ ﻛﻠﻤﺔ ½ﻏﲑ¼ ﺩﺍﺧﻼﹰ ﻓِﻲ ﻣﺎ ﻗﺒﻠﻬﺎ ﻓﻜﻠﻤﺔ ½ﻏﲑ¼ ﻟﻼﺳﺘﺜﻨﺎﺀ ﳓﻮ ﻗﻮﻟﻚ½ :ﺟﺎﺀﻧِﻲ ﺍﻟﻘﻮﻡ ﻏﲑ ﺃﺻﺤﺎﺑﻚ¼ ﺑﺎﻟﻨﺼﺐ ﻋﻠﻰ ﺍﻻﺳﺘﺜﻨﺎﺀ، ﻓﺎﻷﺻﺤﺎﺏ ﻣﻦ ﲨﻠﺔ ﺍﻟﻘﻮﻡ" ،ﻱ" ﻭﻏﲑﻩ ﻣﻠﺨﺼﺎﹰ.
) (٢ﻗﻮﻟﻪ] :ﻗﺪ ﺗﺴﺘﻌﻤﻞ ﻟﻠﺼﻔﺔ[ ﻟﻜﻦ ﺍﺳﺘﻌﻤﺎﻝ ﻛﻠﻤﺔ ½ﺇﻻﹼ¼ ﻟﻠﺼﻔﺔ ﻟﻴﺲ ﻣﻄﻠﻘﺎﹰ ﺑﻞ ﺇﺫﺍ ﻭﻗﻌﺖ ﺑﻌﺪ ﲨﻊ ﻣﻨﻜﻮﺭ ﻏﲑ ﳏﺼﻮﺭ ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻟﹶﻮ ﻛﹶﺎﻥﹶ ﻓِﻴﻬِﻤﺎ ﺁﻟِﻬﺔﹲ ﺇِﻟﱠﺎ ﺍﻟﻠﱠﻪ ﻟﹶﻔﹶﺴﺪﺗﺎ﴾]ﺍﻷﻧﺒﻴﺎﺀ [٢٢ :ﺃﻱ :ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ﳋﺮﺟﺘﺎ ﻋﻦ ﻫﺬﺍ ﺍﻻﻧﺘﻈﺎﻡ ﻹﻣﻜﺎﻥ ﺍﻟﺘﻨﺎﺯﻉ ﻭﺍﻟﺘﺨﺎﻟﻒ ﺑﲔ ﺍﻵﳍﺔ ،ﻓﻜﻠﻤﺔ ½ﺇﻻﹼ¼ ﻭﺍﻗﻌﺔ ﻫﻬﻨﺎ ﺑﻌﺪ ﲨﻊ ﻣﻨﻜﻮﺭ ﻏﲑ ﳏﺼﻮﺭ ﻓﻴﻜﻮﻥ ½ﺇﻻﹼ¼ ﲟﻌﲎ ½ﻏﲑ¼ ﻭﻳﻜﻮﻥ ﺍﳌﻌﲎ :ﻟﻮﻛﺎﻥ ﻓﻴﻬﻤﺎ ﺁﳍﺔ ﻏﲑ ﺍﷲ ﻟﻔﺴﺪﺗﺎ" ،ﻱ".
) (٣ﻗﻮﻟﻪ] :ﻫﻮ ﺍﳌﺴﻨﺪ[ ﺟﻨﺲ ﺷﺎﻣﻞ ﳉﻤﻴﻊ ﺍﳌﺴﻨﺪﺍﺕ ﻛﺨﱪ ﺍﳌﺒﺘﺪﺃ ﻭﻏﲑﻩ ،ﻭﻗﻮﻟﻪ½ :ﺑﻌﺪ ﺩﺧﻮﻟِﻬﺎ¼ ﻓﺼﻞ ﺧﺮﺝ ﺑﻪ ﻣﺎ ﺳﻮﺍ ﺍﳌﻘﺼﻮﺩ ،ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﺪﺧﻮﻝ ﺍﻟﺪﺧﻮﻝ ﻹﻳﺮﺍﺙ ﺍﻷﺛﺮ ﻓﻴﻪ ،ﻭﺍﳌﺮﺍﺩ ﺑﺎﻹﺳﻨﺎﺩ ﺇﺳﻨﺎﺩ ﺟﺪﻳﺪ، ﻓﻼ ﻳﻠﺰﻡ ﺇﺳﻨﺎﺩ ﺍﳌﺴﻨﺪ ،ﳓﻮ½ :ﻛﺎﻥ ﺯﻳﺪ ﻗﺎﺋﻤﺎﹰ¼ ﻓـ½ﻗﺎﺋﻤﺎﹰ¼ ﻣﺴﻨﺪ ﺑﺈﺳﻨﺎﺩ ﺟﺪﻳﺪ ﺑﻌﺪ ﺩﺧﻮﻝ ½ﻛﺎﻥ¼،
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kﻗﺎﺋﻤﺎﹰ¼ ،ﻭﺣﻜﻤﻪ ﻛﺤﻜﻢ ﺧﱪ ﺍﳌﺒﺘﺪﺃ ﺇﻻﹼ ﺃﻧﻪ ﳚﻮﺯ ﺗﻘﺪﳝﻪ ﻋﻠﻰ ﺃﲰﺎﺀﻫﺎl )(١
ﻣﻊ ﻛﻮﻧﻪ ﻣﻌﺮﻓﺔ ﲞﻼﻑ ﺧﱪ ﺍﳌﺒﺘﺪﺃ ﳓﻮ½ :ﻛﺎﻥ ﺍﻟﻘﺎﺋﻢ ﺯﻳﺪ¼: .
ﺍﺳﻢ ½ﺇﻥﹼ¼ ﻭﺃﺧﻮﺍﺗِﻬﺎ ﻫﻮ ﺍﳌﺴﻨﺪ ﺇﻟﻴﻪ ﺑﻌﺪ ﺩﺧﻮﻟِﻬﺎ ﳓﻮ½ :ﺇﻥﹼ ﺯﻳﺪﺍﹰ ﻗﺎﺋﻢ¼. )(٢
:ﺍﳌﻨﺼﻮﺏ ﺑـ½ﻻ¼ ﺍﻟﹼﱵ ﻟﻨﻔﻲ ﺍﳉﻨﺲ ﻫﻮ ﺍﳌﺴﻨﺪ ﺇﻟﻴﻪ ﺑﻌﺪ ﺩﺧﻮﻟِﻬﺎ، )(٣
ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﻓِﻲ ﺑﺎﺏ ﺧﱪ ½ﻛﺎﻥ¼ ﻗﻮﺍﻋﺪ ﻣﻨﻬﺎ :ﺃﻥ ﻳﻜﻮﻥ ﺍﳋﱪ ﺍﲰﺎﹰ ﺃﻭ ﻏﲑﻩ ﳓﻮ½ :ﻛﺎﻥ ﺯﻳﺪ ﻗﺎﺋﻤﺎﹰ ﺃﻭ ﻓِﻲ ﺍﻟﺪﺍﺭ¼ ،ﻭﻣﻨﻬﺎ :ﺃﻧﻪ ﳚﻮﺯ ﺗﻘﺪﱘ ﺍﳋﱪ ﻋﻠﻰ ﺍﺳﻢ ﻛﻞﹼ ﻓﻌﻞ ﻣﻦ ﺍﻷﻓﻌﺎﻝ ﺍﻟﻨﺎﻗﺼﺔ ،ﻭﻛﺬﺍ ﻋﻠﻰ ﻧﻔﺲ ﺍﻷﻓﻌﺎﻝ ﻏﲑ ﻣﺎ ﻓِﻲ ﺃﻭﻟﻪ ½ﻣﺎ¼ ،ﻭﻣﻨﻬﺎ :ﺃﻥﹼ ﺧﱪ ½ﻛﺎﻥ¼ ﻻ ﳚﻮﺯ ﺣﺬﻓﻪ ﻟﻼﻟﺘﺒﺎﺱ ﺑـ½ﻛﺎﻥ¼ ﺍﻟﺘﺎﻣﺔ ،ﻭﻣﻨﻬﺎ :ﺃﻥﹼ ﻟﻪ ﲨﻴﻊ ﺃﺣﻮﺍﻝ ﺧﱪ ﺍﳌﺒﺘﺪﺃ ½ﺇﻻﹼ¼ ﻣﺎ ﺍﺳﺘﺜﻨﻰ ﺍﳌﺺ ﻭﺳﻴﺠﺊ ﺑﻴﺎﻧﻪ" ،ﻩ".
) (١ﻗﻮﻟﻪ] :ﳚﻮﺯ ﺗﻘﺪﳝﻪ[ ﺑﻴﺎﻥ ﻟﻠﻔﺮﻕ ﺑﲔ ﺣﻜﻢ ﺧﱪ ½ﻛﺎﻥ¼ ﻭﺧﱪ ﺍﳌﺒﺘﺪﺃ ،ﺃﻱ :ﳚﻮﺯ ﺗﻘﺪﱘ ﺧﱪ ½ﻛﺎﻥ¼ ﻋﻠﻰ ﺍﲰﻬﺎ ﻣﻊ ﻛﻮﻥ ﺍﳋﱪ ﻣﻌﺮﻓﺔ؛ ﻷﻥﹼ ﺍﻻﻟﺘﺒﺎﺱ ﻳﺪﻓﻊ ﺑﺎﺧﺘﻼﻑ ﺍﻹﻋﺮﺍﺏ ﲞﻼﻑ ﺧﱪ ﺍﳌﺒﺘﺪﺃ ﻓﺈﻧﻪ ﻻ ﳚﻮﺯ ﺗﻘﺪﳝﻪ ﻋﻠﻰ ﺍﳌﺒﺘﺪﺃ ﺇﺫﺍ ﻛﺎﻥ ﻣﻌﺮﻓﺔ ﻟﻠﺰﻭﻡ ﺍﻻﻟﺘﺒﺎﺱ ﺑﻴﻨﻬﻤﺎ ﻻﺗﺤﺎﺩ ﺇﻋﺮﺍﺑِﻬﻤﺎ ،ﻓﺈﻥ ﻗﻠﺖ :ﺇﻥﹼ ﻗﻮﻟﻜﻢ ﲜﻮﺍﺯ ﺗﻘﺪﱘ ﺧﱪ ½ﻛﺎﻥ¼ ﻋﻠﻰ ﺍﲰﻬﺎ ﻣﻊ ﻛﻮﻧﻪ ﻣﻌﺮﻓﺔ ﻏﲑ ﺻﺤﻴﺢ؛ ﻷﻥﹼ ﺧﱪ ½ﻛﺎﻥ¼ ﻓِﻲ ﻣﺜﻞ ½ﻛﺎﻥ ﺍﻟﻔﱴ ﻫﺬﺍ¼ ﻣﻌﺮﻓﺔ ﻭﻻ ﳚﻮﺯ ﺗﻘﺪﳝﻪ ﻋﻠﻰ ﺍﺳﻢ ½ﻛﺎﻥ¼ ،ﻗﻠﻨﺎ :ﻗﻮﻟﻨﺎ ﺑﺎﳉﻮﺍﺯ ﻓﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻹﻋﺮﺍﺏ ﻓﻴﻬﻤﺎ ﺃﻭ ﻓِﻲ ﺃﺣﺪﳘﺎ ﻟﻔﻈﻴﺎ ،ﻭﺍﻹﻋﺮﺍﺏ ﻫﻬﻨﺎ ﻓِﻲ ﺍﻷﻭﻝ ﺗﻘﺪﻳﺮﻱ ﻭﻓِﻲ ﺍﻟﺜﺎﻧِﻲ ﳏﻠﻲ" ،ﻩ" ﻭﻏﲑﻩ. ) (٢ﻗﻮﻟﻪ] :ﻫﻮ ﺍﳌﺴﻨﺪ ...ﺇﱁ[ ﺷﺮﻭﻉ ﻓِﻲ ﺗﻌﺮﻳﻒ ﺍﺳﻢ ½ﺇﻥﹼ¼ ﻭﺃﺧﻮﺍﺗِﻬﺎ ،ﻓﻘﻮﻟﻪ½ :ﻫﻮ ﺍﳌﺴﻨﺪ ﺇﻟﻴﻪ¼ ﺟﻨﺲ ﺷﺎﻣﻞ ﳉﻤﻴﻊ ﺍﳌﺴﻨﺪﺍﺕ ﺇﻟﻴﻬﺎ ﻛﺎﳌﺒﺘﺪﺃ ﻭﺍﺳﻢ ½ﻛﺎﻥ¼ ﻭﻏﲑﻫِﻤﺎ ،ﻭﻗﻮﻟﻪ½ :ﺑﻌﺪ ﺩﺧﻮﻟِﻬﺎ¼ ﻓﺼﻞ ﺧﺮﺝ ﺑﻪ ﻣﺎ ﺳﻮﺍ ﺍﳌﻘﺼﻮﺩ ،ﳓﻮ½ :ﺇﻥﹼ ﺯﻳﺪﺍﹰ ﻗﺎﺋﻢ¼ ﻓـ½ﺯﻳﺪﺍﹰ¼ ﻣﺴﻨﺪ ﺇﻟﻴﻪ ﺑﻌﺪ ﺩﺧﻮﻝ ½ﺇﻥﹼ¼ ﻓﻬﻮ ﺍﲰﻬﺎ ،ﻭﺇﻧﻤﺎ ﺍﻧﺘﺼﺐ ﺍﺳﻢ ½ﺇﻥﹼ¼ ﻭﺃﺧﻮﺍﺗِﻬﺎ ﻟﺸﺒﻬﻪ ﺑﺎﳌﻔﻌﻮﻝ ﻓِﻲ ﻭﻗﻮﻋﻪ ﺑﻌﺪ ﻣﺎ ﻳﻘﺘﻀﻲ ﻣﺎ ﻭﺭﺍﺀ ﺍﳌﺮﻓﻮﻉ ،ﻓﺈﻥ ﻗﻠﺖ :ﺗﻌﺮﻳﻒ ﺍﺳﻢ ½ﺇﻥﹼ¼ ﻏﲑ ﻣﺎﻧﻊ ﻋﻦ ﺩﺧﻮﻝ ﺍﻟﻐﲑ ﻓﻴﻪ؛ ﻷﻥﹼ ½ﺃﺑﻮﻩ¼ ﻓِﻲ ﻣﺜﻞ ½ﺇﻥﹼ ﺯﻳﺪﺍﹰ ﺃﺑﻮﻩ ﻗﺎﺋﻢ¼ ﻣﺴﻨﺪ ﺇﻟﻴﻪ ﺑﻌﺪ ﺩﺧﻮﻝ ½ﺇﻥﹼ¼ ﻭﻟﻴﺲ ﺍﲰﻬﺎ، ﻳﻘﺎﻝ :ﺍﳌﺮﺍﺩ ﺑﺎﳌﺴﻨﺪ ﺇﻟﻴﻪ ﺍﻟﹼﺬﻱ ﺃﺳﻨﺪ ﺇﻟﻴﻪ ﺧﱪ ½ﺇﻥﹼ¼ ﻓﺨﺮﺝ ﺫﻟﻚ ﺣﻴﺚ ﻟﹶﻢ ﻳﺴﻨﺪ ﺇﻟﻴﻪ ﺧﱪﻫﺎ.
) (٣ﻗﻮﻟﻪ] :ﺍﳌﻨﺼﻮﺏ ﺑـ½ﻻ¼ ...ﺇﱁ[ ﺇﻧﻤﺎ ﻟﹶﻢ ﻳﻘﻞ½ :ﺍﺳﻢ ﻻﹶ ...ﺇﱁ¼؛ ﻷﻥﹼ ﺍﲰﻬﺎ ﻻ ﻳﻜﻮﻥ ﻣﻨﺼﻮﺑﺎﹰ ﻛﻠﻴﺎ ﻭﻻ ﻏﺎﻟﺒﺎﹰ ﺑﻞ ﺃﺣﻴﺎﻧﺎﹰ ﻓﻼ ﳚﻮﺯ ﻋﺪﻩ ﻣﻦ ﺍﳌﻨﺼﻮﺑﺎﺕ ﻣﻄﻠﻘﺎﹰ ،ﻓﻼ ﺑﺪ ﻣﻦ ﺍﻟﺘﻔﺴﲑ ﻋﻨﻪ ﺑـ½ﺍﳌﻨﺼﻮﺏ ﺑِـ ﻻﹶ¼ ﲞﻼﻑ ﻣﺎ ﺳﻮﺍﻩ ﻣﻦ ﺍﳌﻨﺼﻮﺑﺎﺕ ﻓﺈﻥﹼ ﺑﻌﻀﺎﹰ ﻣﻨﻬﺎ ﻭﺇﻥ ﻟﹶﻢ ﻳﻜﻦ ﻣﻦ ﺍﳌﻨﺼﻮﺑﺎﺕ ﻟﻜﻦ ﺍﻷﻛﺜﺮ ﻣﻨﻬﺎ ﻓﺄﻋﻄﻲ ﻟﻸﻛﺜﺮ ﺣﻜﻢ ﺍﻟﻜﻞﹼ" ،ﻩ" ﻭﻏﲑﻩ.
i
١٠١
j
kﻳﻠﻴﻬﺎ ﻧﻜﺮﺓ ﻣﻀﺎﻓﺔ ﳓﻮ½ :ﻻ ﻏﻼﻡ ﺭﺟﻞ ﰲ ﺍﻟﺪﺍﺭ¼ ،ﺃﻭ ﻣﺸﺎﺑِﻬﺎ ﻟﹶﻬﺎ ﳓﻮl: )(١
½ﻻ ﻋﺸﺮﻳﻦ ﺩﺭﻫﻤﺎ ﰲ ﺍﻟﻜﻴﺲ¼ ،ﻓﺈﻥ ﻛﺎﻥ ﺑﻌﺪ ½ﻻ¼ ﻧﻜﺮﺓ ﻣﻔﺮﺩﺓ ﺗﺒﲎ )(٢
ﻋﻠﻰ ﺍﻟﻔﺘﺢ ﳓﻮ½ :ﻻ ﺭﺟﻞ ﰲ ﺍﻟﺪﺍﺭ¼ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﻌﺮﻓﺔ ﺃﻭ ﻧﻜﺮﺓ ﻣﻔﺼﻮﻻﹰ )(٣
ﺑﻴﻨﻪ ﻭﺑﲔ ½ﻻ¼ ﻛﺎﻥ ﻣﺮﻓﻮﻋﺎﹰ ﻭﳚﺐ ﺗﻜﺮﻳﺮ ½ﻻ¼ ﻣﻊ ﺍﺳﻢ ﺁﺧﺮ ﺗﻘﻮﻝ½ :ﻻ )(٤
ﺯﻳﺪ ﰲ ﺍﻟﺪﺍﺭ ﻭﻻ ﻋﻤﺮﻭ¼ ﻭ½ﻻ ﻓﻴﻬﺎ ﺭﺟﻞ ﻭﻻ ﺇﻣﺮﺃﺓ¼ ،ﻭﳚﻮﺯ ﰲ ﻣﺜﻞ ½ﻻ )(٥
) (١ﻗﻮﻟﻪ] :ﻧﻜﺮﺓ[ ﺇﻧﻤﺎ ﺷﺮﻁ ﺍﻹﻳﻼﺀ ﻭﺍﻟﻨﻜﺎﺭﺓ ﻭﺍﻹﺿﺎﻓﺔ ﺃﻭ ﺍﳌﺸﺎﺔ ﻟﹶﻬﺎ ،ﺃﻣﺎ ﺍﻷﻭﻝ ﻓﻸﻥﹼ ½ﻻﹶ¼ ﻻ ﺗﻌﻤﻞ ﻓِﻲ ﺍﳌﻔﺼﻮﻝ ﻟﻀﻌﻔﻬﺎ ،ﻭﺃﻣﺎ ﺍﻟﺜﺎﻧِﻲ ﻓﻸﻥﹼ ½ﻻﹶ¼ ﻻ ﺗﻌﻤﻞ ﻓِﻲ ﺍﳌﻌﺮﻓﺔ؛ ﻷﺎ ﻭﺿﻌﺖ ﻟﻨﻔِﻲ ﺻﻔﺔ ﺍﳉﻨﺲ ،ﻭﺃﻣﺎ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺮﺍﺑﻊ ﻓﻸﻧﻪ ﻟﻮ ﻟﹶﻢ ﻳﻜﻦ ﺍﻻﺳﻢ ﻣﻀﺎﻓﺎﹰ ﺃﻭ ﻣﺸﺎﺑِﻬﺎﹰ ﻟﹶﻬﺎ ﻓﻬﻮ ﻣﺒﻨِﻲ ﻋﻠﻰ ﺍﻟﻔﺘﺢ" ،ﻩ".
) (٢ﻗﻮﻟﻪ] :ﻓﺈﻥ ﻛﺎﻥ ...ﺇﱁ[ ﻟﹶﻤﺎ ﻓﺮﻍ ﻋﻦ ﺑﻴﺎﻥ ﺣﺪ ﺍﳌﻨﺼﻮﺏ ﺑـ½ﻻﹶ¼ ﺷﺮﻉ ﻓِﻲ ﺑﻴﺎﻥ ﻓﻮﺍﺋﺪ ﺍﻟﻘﻴﻮﺩ ﺍﳌﺬﻛﻮﺭﺓ ﻓِﻲ ﺍﳊﺪ ﻓﻘﺎﻝ½ :ﻓﺈﻥ ﻛﺎﻥ...ﺇﱁ¼ ﺃﻣﺎ ﻛﻮﻧﻪ ﻣﺒﻨﻴﺎ ﻓﻠﺘﻀﻤﻨﻪ ﻣﻌﲎ ½ﻣِﻦ¼؛ ﺇﺫ ﺗﻘﺪﻳﺮﻩ½ :ﻻ ﻣﻦ ﺭﺟﻞ ﻓِﻲ ﺍﻟﺪﺍﺭ¼ ﻛﺄﻧﻪ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﻭﻫﻮ ½ﺃﻣﻦ ﺭﺟﻞ ﻓِﻲ ﺍﻟﺪﺍﺭ؟¼ ﻭﺃﻣﺎ ﻛﻮﻧﻪ ﻣﺒﻨﻴﺎ ﻋﻠﻰ ﺍﻟﻔﺘﺢ ﻓﻸﻥﹼ ﺍﻟﻔﺘﺢ ﺃﺧﻒ ﺍﳊﺮﻛﺎﺕ" ،ﻩ".
) (٣ﻗﻮﻟﻪ] :ﻭﺇﻥ ﻛﺎﻥ ﻣﻌﺮﻓﺔ[ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻣﻔﺼﻮﻟﺔ ﺃﻭ ﻏﲑ ﻣﻔﺼﻮﻟﺔ ﻣﻀﺎﻓﺔ ﻛﺎﻧﺖ ﺃﻭ ﻏﲑ ﻣﻀﺎﻓﺔ ﻛﺎﻥ ﻣﺮﻓﻮﻋﺎﹰ ﻭﺟﻮﺑﺎﹰ ،ﺃﻣﺎ ﻭﺟﻮﺏ ﺍﻟﺮﻓﻊ ﻓِﻲ ﺍﳌﻌﺮﻓﺔ ﻓﻠﻔﻘﺪﺍﻥ ﻋﻤﻞ ½ﻻﹶ¼ ﻓﻴﻬﺎ؛ ﻷﻥﹼ ½ﻻﹶ¼ ﻻ ﺗﻌﻤﻞ ﻓِﻲ ﺍﳌﻌﺮﻓﺔ، ﻭﺃﻣﺎ ﻓِﻲ ﺍﻟﻨﻜﺮﺓ ﺍﳌﻔﺼﻮﻟﺔ ﻓﻠﻀﻌﻒ ﻋﻤﻠﻬﺎ ﻓِﻲ ﺍﻟﻨﻜﺮﺓ ﺍﳌﻔﺼﻮﻟﺔ؛ ﻷﻥﹼ ½ﻻﹶ¼ ﻻ ﺗﻌﻤﻞ ﻋﻨﺪ ﺣﺼﻮﻝ ﺍﻟﻔﺼﻞ، ﻓﺈﺫﺍ ﺑﻄﻞ ﻋﻤﻠﻬﺎ ﻓِﻲ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﻨﻜﺮﺓ ﺍﳌﻔﺼﻮﻟﺔ ﻋﺎﺩﺕ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﻨﻜﺮﺓ ﺍﳌﻔﺼﻮﻟﺔ ﺇﻟﹶﻰ ﺃﺻﻠﻬﻤﺎ ﻭﻫﻮ ﺍﻟﺮﻓﻊ" ،ﻍ".
) (٤ﻗﻮﻟﻪ] :ﳚﺐ ...ﺇﱁ[ ﺃﻱ :ﺇﺫﺍ ﻛﺎﻥ ﺍﺳﻢ ½ﻻ¼ ﻧﻜﺮﺓ ﻣﻔﺼﻮﻟﺔ ﺃﻭ ﻛﺎﻥ ﻣﻌﺮﻓﺔ ﻭﺟﺐ ﺗﻜﺮﻳﺮ ½ﻻ¼ ﻣﻊ ﺍﲰﻬﺎ ﳌﻄﺎﺑﻘﺔ ﺍﻟﺴﺆﺍﻝ؛ ﻷﻥﹼ ﻗﻮﻟﻨﺎ½ :ﻻ ﻓِﻲ ﺍﻟﺪﺍﺭ ﺭﺟﻞ ﻭﻻ ﺍﻣﺮﺃﺓ¼ ﻓِﻲ ﺟﻮﺍﺏ ﻣﻦ ﻗﺎﻝ½ :ﺃﻓِﻲ ﺍﻟﺪﺍﺭ ﺭﺟﻞ ﺃﻡ ﺍﻣﺮﺃﺓ¼ ﻭﻗﻮﻟﻨﺎ½ :ﻻ ﺯﻳﺪ ﻓِﻲ ﺍﻟﺪﺍﺭ ﻭﻻ ﻋﻤﺮﻭ¼ ﻓِﻲ ﺟﻮﺍﺏ ﻣﻦ ﻗﺎﻝ½ :ﺃﺯﻳﺪ ﻓِﻲ ﺍﻟﺪﺍﺭ ﺃﻡ ﻋﻤﺮﻭ¼ ،ﻭﺫﻫﺐ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﻭﺍﺑﻦ ﻛﻴﺴﺎﻥ ﺇﻟﹶﻰ ﻋﺪﻡ ﻭﺟﻮﺏ ﺗﻜﺮﻳﺮ ½ﻻ¼ ﻣﻊ ﺍﲰﻬﺎ" ،ﻱ". ) (٥ﻗﻮﻟﻪ] :ﳚﻮﺯ ...ﺇﱁ[ ﺃﻱ :ﳚﻮﺯ ﻓِﻲ ﻛﻞﹼ ﻣﻮﺿﻊ ﻛﺮﺭ ﻓﻴﻪ ﺍﻟﻨﻜﺮﺓ ﻣﻊ ½ﻻ¼ ﺑﻼ ﻓﺼﻞ ﲬﺴﺔ ﺃﻭﺟﻪ ﻓِﻲ ﺍﳌﻌﻄﻮﻑ ﻭﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ ،ﺃﺣﺪﻫﺎ :ﻓﺘﺤﻬﻤﺎ ﻋﻠﻰ ﺃﻥﹼ ½ﻻﹶ¼ ﻓِﻲ ﻛﻼ ﺍﳌﻮﺿﻌﲔ ﻟﻨﻔِﻲ ﺍﳉﻨﺲ ،ﻭﺍﻟﻨﻜﺮﺓ ﺍﳌﻔﺮﺩﺓ ﺇﺫﺍ ﻭﻗﻌﺖ ﺍﺳﻢ ½ﻻﹶ¼ ﺗﺒﻨﻰ ﻋﻠﻰ ﺍﻟﻔﺘﺢ ،ﻭﺍﻟﺜﺎﻧِﻲ :ﺭﻓﻌﻬﻤﺎ ﻋﻠﻰ ﺍﳊﻤﻞ ﻋﻠﻰ ﺍﻻﺑﺘﺪﺍﺀ ﳌﻄﺎﺑﻘﺔ
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kﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻﹼ ﺑﺎﷲ¼ ﲬﺴﺔ ﺃﻭﺟﻪ :ﻓﺘﺤﻬﻤﺎ ،ﻭﺭﻓﻌﻬﻤﺎ ،ﻭﻓﺘﺢ ﺍﻷﻭﻝl ﻭﻧﺼﺐ ﺍﻟﺜﺎﱐ ،ﻭﻓﺘﺢ ﺍﻷﻭﻝ ﻭﺭﻓﻊ ﺍﻟﺜﺎﱐ ،ﻭﺭﻓﻊ ﺍﻷﻭﻝ ﻭﻓﺘﺢ ﺍﻟﺜﺎﻧِﻲ ،ﻭﻗﺪ
ﳛﺬﻑ ﺍﺳﻢ ½ﻻ¼ ﻟﻘﺮﻳﻨﺔ ﳓﻮ½ :ﻻﻋﻠﻴﻚ¼ ﺃﻱ :ﻻ ﺑﺄﺱ ﻋﻠﻴﻚ: . )(١
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ﺧﱪ ½ﻣﺎ¼ ﻭ½ﻻ¼ ﺍﳌﺸﺒﻬﺘﲔ ﺑـ½ﻟﻴﺲ¼ ﻫﻮ ﺍﳌﺴﻨﺪ ﺑﻌﺪ ﺩﺧﻮﻟِﻬﻤﺎ ﳓﻮ½ :ﻣﺎ )(٣
ﺯﻳﺪ ﻗﺎﺋﻤﺎﹰ¼ ﻭ½ﻻ ﺭﺟﻞ ﺣﺎﺿﺮﺍﹰ¼ ،ﻭﺇﻥ ﻭﻗﻊ ﺍﳋﱪ ﺑﻌﺪ ½ﺇﻻﹼ¼ ﳓﻮ ½ﻣﺎ ﺯﻳﺪ )(٤
ﺍﻟﺴﺆﺍﻝ؛ ﻷﻧﻪ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﻣﻦ ﻳﺴﺄﻝ ½ﺃﺣﻮﻝ ﻟﻨﺎ ﺃﻡ ﻗﻮﺓ؟¼ ﻓﺈﻧﻬﻤﺎ ﻣﺮﻓﻮﻋﺎﻥ ﻓِﻲ ﺍﻟﺴﺆﺍﻝ ﻋﻠﻰ ﺍﻻﺑﺘﺪﺍﺀ ﻓﻜﺬﺍ ﻓِﻲ ﺍﳉﻮﺍﺏ ﻟﻴﻄﺎﺑﻖ ﺍﳉﻮﺍﺏ ﺍﻟﺴﺆﺍﻝ ،ﻭﺍﻟﺜﺎﻟﺚ :ﻓﺘﺢ ﺍﻷﻭﻝ ﻋﻠﻰ ﺃﻥﹼ ½ﻻﹶ¼ ﻓﻴﻪ ﻟﻨﻔِﻲ ﺍﳉﻨﺲ ﻭﻧﺼﺐ ﺍﻟﺜﺎﻧِﻲ ﻋﻠﻰ ﺃﻥﹼ ½ﻻﹶ¼ ﻓﻴﻪ ﺯﺍﺋﺪﺓ ﻟﺘﺄﻛﻴﺪ ﺍﻟﻨﻔﻲ ،ﻭﺍﻟﺮﺑﻊ :ﻓﺘﺢ ﺍﻷﻭﻝ ﻋﻠﻰ ﺃﻧﻪ ﺍﺳﻢ ½ﻻﹶ¼ ﻭﺭﻓﻊ ﺍﻟﺜﺎﻧِﻲ ﻋﻠﻰ ﺃﻥﹼ ½ﻻﹶ¼ ﻓﻴﻪ ﺯﺍﺋﺪﺓ ﻟﺘﺄﻛﻴﺪ ﺍﻟﻨﻔِﻲ ﻭﺃﻧﻪ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﳏﻞﹼ ﺍﻷﻭﻝ؛ ﻷﻥﹼ ﳏﻠﹼﻪ ﺍﻟﺮﻓﻊ ﻋﻠﻰ ﺍﻻﺑﺘﺪﺍﺀ ،ﻭﺍﳋﺎﻣﺲ: ﺭﻓﻊ ﺍﻷﻭﻝ ﻋﻠﻰ ﺃﻥﹼ ½ﻻﹶ¼ ﻓﻴﻪ ﲟﻌﲎ ½ﻟﻴﺲ¼ ﻭﻫﺬﺍ ﺿﻌﻴﻒ؛ ﻷﻥﹼ ﻋﻤﻞ ½ﻻﹶ¼ ﲟﻌﲎ ½ﻟﻴﺲ¼ ﻗﻠﻴﻞ ،ﻭﻓﺘﺢ ﺍﻟﺜﺎﻧِﻲ ﻋﻠﻰ ﺃﻥﹼ ½ﻻﹶ¼ ﻓﻴﻪ ﻟﻨﻔِﻲ ﺍﳉﻨﺲ ،ﻭﻣﻌﻨﺎﻩ½ :ﻻ ﺣﻮﻝ ﻣﻦ ﻣﻌﺼﻴﺔ ﺍﷲ ﺗﻌﺎﱃ ﺇﻻﹼ ﺑﻌﺼﻤﺘﻪ ﻭﻻ ﻗﻮﺓ ﻋﻠﻰ ﻃﺎﻋﺘﻪ ﺇﻻﹼ ﺑﻌﻮﻧﻪ ﻭﺗﻮﻓﻴﻘﻪ¼" ،ﻩ" ﻭﻏﲑﻩ. ) (١ﻗﻮﻟﻪ] :ﻗﺪ ﳛﺬﻑ ﺍﺳﻢ ½ﻻ¼[ ﺍﻋﻠﻢ ﺃﻥﹼ ﺟﻮﺍﺯ ﺣﺬﻑ ﺍﺳﻢ ½ﻻﹶ¼ ﻣﺸﺮﻭﻁ ﺑﺬﻛﺮ ﺧﱪﻫﺎ ،ﻭﺃﻣﺎ ﻋﻨﺪ ﺣﺬﻑ ﺍﳋﱪ ﻓﻼ ﳚﻮﺯ ﺣﺬﻑ ﺍﻻﺳﻢ ،ﻭﺃﻣﺎ ﻗﻮﻟﻚ½ :ﻻ ﻛﺰﻳﺪ¼ ﻓﻼ ﻧﺴﻠﹼﻢ ﺃﻧﻪ ﻣِﻤﺎ ﺣﺬﻑ ﻓﻴﻪ ﺍﻻﺳﻢ ﻭﺍﳋﱪ ﲨﻴﻌﺎﹰ ﺑﻞ ﺃﺣﺪﳘﺎ؛ ﻷﻥﹼ ﺍﻟﻜﺎﻑ ﺇﻥ ﺟﻌﻠﺘﻬﺎ ﺍﲰﺎﹰ ﻛﻤﺎ ﻫﻮ ﻣﺬﻫﺐ ﺍﻷﺧﻔﺶ ﻓﺎﳋﱪ ﳏﺬﻭﻑ ﺗﻘﺪﻳﺮﻩ½ :ﻻ ﻣﺜﻞ ﺯﻳﺪ ﻣﻮﺟﻮﺩ¼ ،ﻭﺇﻥ ﺟﻌﻠﺘﻬﺎ ﺣﺮﻓﺎﹰ ﻛﻤﺎ ﻫﻮ ﻣﺬﻫﺐ ﺳﻴﺒﻮﻳﻪ ﻓﺎﻻﺳﻢ ﻭﺣﺪﻩ ﳏﺬﻭﻑ ﺗﻘﺪﻳﺮﻩ½ :ﻻ ﺃﺣﺪ ﻛﺰﻳﺪ¼" ،ﻭ". ) (٢ﻗﻮﻟﻪ] :ﻻ ﻋﻠﻴﻚ[ ﺍﻟﻘﺮﻳﻨﻪ ﻫﻬﻨﺎ ﺩﺧﻮﻝ ½ﻻ¼ ﻋﻠﻰ ﺍﳊﺮﻑ ﺃﻱ :ﻻ ﺑﺄﺱ ﻋﻠﻴﻚ ،ﻭﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻳﻘﺎﻝ ﻟِﻤﻦ ﳜﺎﻑ ﺍﻣﺮﺃﺓ" ،ﻱ".
) (٣ﻗﻮﻟﻪ] :ﻫﻮ ﺍﳌﺴﻨﺪ[ ﺷﺮﻭﻉ ﻓِﻲ ﺑﻴﺎﻥ ﺗﻌﺮﻳﻒ ﺧﱪ ½ﻣﺎ¼ ﻭ½ﻻ¼ ﺍﳌﺸﺒﻬﺘﲔ ﺑـ½ﻟﻴﺲ¼ ،ﻓﻘﻮﻟﻪ½ :ﻫﻮ ﺍﳌﺴﻨﺪ¼ ﺟﻨﺲ ﺷﺎﻣﻞ ﻟﻠﻤﻌﺮﻑ ﻭﻏﲑﻩ ،ﻭﻗﻮﻟﻪ½ :ﺑﻌﺪ ﺩﺧﻮﻟِﻬﻤﺎ¼ ﻓﺼﻞ ﺧﺮﺝ ﺑﻪ ﻏﲑ ﺍﳌﻌﺮﻑ ﻭﺍﻧﻄﺒﻖ ﺍﻟﺘﻌﺮﻳﻒ ﻋﻠﻰ ﺍﳌﻌﺮﻑ ﳓﻮ½ :ﻣﺎ ﺯﻳﺪ ﻗﺎﺋﻤﺎﹰ¼ ﻓـ½ﻗﺎﺋﻤﺎﹰ¼ ﻣﺴﻨﺪ ﺑﻌﺪ ﺩﺧﻮﻝ ½ﻣﺎ¼ ﻓﻬﻮ ﺧﱪﻫﺎ. ) (٤ﻗﻮﻟﻪ] :ﺇﻥ ﻭﻗﻊ ﺍﻫـ[ ﺷﺮﻭﻉ ﻓِﻲ ﺑﻴﺎﻥ ﻣﺎ ﻳﺒﻄﻞ ﺑﻪ ﻋﻤﻞ ½ﻣﺎ¼ ﻭ½ﻻﹶ¼ ،ﻓﻠﺒﻄﻼﻥ ﻋﻤﻞ ½ﻣﺎ¼ ﺛﻠﺚ ﺻﻮﺭ ﺍﻷﻭﱃ: ﻭﻗﻮﻉ ﺧﱪﻫﺎ ﺑﻌﺪ ½ﺇﻻﹼ¼ ﳓﻮ½ :ﻣﺎ ﺯﻳﺪ ﺇﻻﹼ ﻗﺎﺋﻢ¼ ،ﻭﺇﻧﻤﺎ ﺑﻄﻞ ﺍﻟﻌﻤﻞ ﻓِﻲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ؛ ﻷﻥﹼ ½ﻣﺎ¼ ﺗﻌﻤﻞ
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kﻗﺎﺋﻢ¼ ﺃﻭ ﺗﻘﺪﻡ ﺍﳋﱪ ﻋﻠﻰ ﺍﻻﺳﻢ ﳓﻮ½ :ﻣﺎ ﻗﺎﺋﻢ ﺯﻳﺪ¼ ﺃﻭ ﺯﻳﺪﺕ ½ﺇﻥﹾ¼l ﺇﻻﹼ ﺑﻌﺪ ½ﻣﺎ¼ ﳓﻮ½ :ﻣﺎ ﺇﻥﹾ ﺯﻳﺪ ﻗﺎﺋﻢ¼ ﺑﻄﻞ ﺍﻟﻌﻤﻞ ﻛﻤﺎ ﺭﺃﻳﺖ ﰲ ﺍﻷﻣﺜﻠﺔ ،ﻭﻫﺬﺍ
ﻟﻐﺔ ﺃﻫﻞ ﺍﳊﺠﺎﺯ ،ﺃﻣﺎ ﺑﻨﻮ ﺗﻤﻴﻢ ﻓﻼ ﻳﻌﻤﻠﻮﻧﻬﻤﺎ ﺃﺻﻼﹰ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ﻋﻦ
ﻟﺴﺎﻥ ﺑﲏ ﺗﻤﻴﻢ ﺷﻌﺮ:
ﻭﻣﻬﻔﻬﻒ ﻛﺎﻟﻐﺼﻦ ﻗﻠﺖ ﻟﻪ ﺍﻧﺘﺴﺐ ﻓﺄﺟﺎﺏ ﻣﺎ ﻗﺘﻞ ﺍﶈﺐ ﺣﺮﺍﻡ )( ١
ﺑﺮﻓﻊ ½ﺣﺮﺍﻡ¼. ﻟِﻤﺸﺎﺑﻬﺘﻬﺎ ﺑـ½ﻟﻴﺲ¼ ﻓِﻲ ﺍﻟﻨﻔِﻲ ﻭﺍﻟﺪﺧﻮﻝ ﻋﻠﻰ ﺍﳌﺒﺘﺪﺃ ﻭﺍﳋﱪ ،ﻭﻗﺪ ﺍﻧﺘﻘﺾ ﺍﻟﻨﻔﻲ ﻫﻬﻨﺎ ﺑـ½ﺇﻻﹼ¼ ﺍﳌﻮﺟِﺒﺔ ﻟﻺﺛﺒﺎﺕ ﻓﺎﻧﺘﻔﻰ ﺍﻟﺸﺒﻪ ﺑـ½ﻟﻴﺲ¼ ﻓِﻲ ﺍﻟﻨﻔﻲ ﺍﻟﹼﺬﻱ ﻫﻮ ﺍﻟﻌﻠﹼﺔ ﻟﻌﻤﻠﻬﺎ ،ﻓﺈﺫﺍ ﺍﻧﺘﻔﻰ ﺍﻟﻌﻠﹼﺔ ﺍﻧﺘﻔﻰ ﺍﳊﻜﻢ ،ﻭﺍﻟﺜﺎﻧﻴﺔ :ﺗﻘﺪﻡ ﺧﱪﻫﺎ ﻋﻠﻰ ﺍﲰﻬﺎ ﳓﻮ½ :ﻣﺎ ﻗﺎﺋﻢ ﺯﻳﺪ¼ ،ﻭﺇﻧﻤﺎ ﺑﻄﻞ ﺍﻟﻌﻤﻞ ﻓِﻲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ؛ ﻷﻥﹼ ½ﻣﺎ¼ ﻋﺎﻣﻞ ﺿﻌﻴﻒ ﻓﻼ ﻳﻌﻤﻞ ﺑﺎﻟﺘﻘﺪﻡ ،ﻭﺍﻟﺜﺎﻟﺜﺔ :ﺯﻳﺎﺩﺓ ½ﺇِﻥﹾ¼ ﺑﻌﺪﻫﺎ ﳓﻮ½ :ﻣﺎ ﺇﻥﹾ ﺯﻳﺪ ﻗﺎﺋﻢ¼ ،ﻭﺇﻧﻤﺎ ﺑﻄﻞ ﺍﻟﻌﻤﻞ ﻓِﻲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﻟِﻤﺸﺎﺑﻬﺘﻬﺎ ﺑـ½ﻟﻴﺲ¼ ﻓِﻲ ﺍﻟﻨﻔِﻲ ﻭﺍﻟﺪﺧﻮﻝ ﻋﻠﻰ ﺍﳌﺒﺘﺪﺃ ﻭﺍﳋﱪ ،ﻭﻗﺪ ﺍﻧﺘﻘﺾ ﺍﻟﻨﻔﻲ ﻫﻬﻨﺎ ﺑـ½ﺇﻻﹼ¼ ﺍﳌﻮﺟِﺒﺔ ﻟﻺﺛﺒﺎﺕ ﻟﻮﻗﻮﻉ ﺍﻟﻔﺼﻞ ﺑﲔ ½ﻣﺎ¼ ﻭﻣﻌﻤﻮﻟِﻬﺎ ﻣﻊ ﺿﻌﻔﻬﺎ ﻓِﻲ ﺍﻟﻌﻤﻞ ،ﻭﺃﻣﺎ ﻋﻤﻞ ½ﻻﹶ¼ ﻓﻠﺒﻄﻼﻧﻪ ﺻﻮﺭﺗﺎﻥ ﺍﻷﻭﱃ :ﻛﻮﻥ ﻓﺎﻧﺘﻔﻰ ﺍﻟﺸﺒﻪ ﺑـ½ﻟﻴﺲ¼ ﻓِﻲ ﺍﻟﻨﻔﻲ ﺍﻟﹼﺬﻱ ﻫﻮ ﺍﻟﻌﻠﹼﺔ ﻟﻌﻤﻠﻬﺎ ،ﻓﺈﺫﺍ ﺍﻧﺘﻔﻰ ﺍﻟﻌﻠﹼﺔ ﺍﻧﺘﻔﻰ ﺍﳊﻜﻢ ،ﻭﺍﻟﺜﺎﻧﻴﺔ :ﺗﻘﺪﻡ ﺧﱪﻫﺎ ﺍﲰﻬﺎ ﻣﻌﺮﻓﺔ؛ ﻷﻥﹼ ½ﻻﹶ¼ ﻻ ﺗﻌﻤﻞ ﺇﻻﹼ ﻓِﻲ ﺍﻟﻨﻜﺮﺓ ،ﻭﺍﻟﺜﺎﻧﻴﺔ :ﺗﻘﺪﻡ ﺧﱪﻫﺎ ﻋﻠﻰ ﺍﲰﻬﺎ ،ﻭﻻ ﺗﺰﺍﺩ ½ﺇِﻥﹾ¼ ﺑﻌﺪ ½ﻻﹶ¼، ﻋﻠﻰ ﺍﲰﻬﺎ ﳓﻮ½ :ﻣﺎ ﻗﺎﺋﻢ ﺯﻳﺪ¼ ،ﻭﺇﻧﻤﺎ ﺑﻄﻞ ﺍﻟﻌﻤﻞ ﻓِﻲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ؛ ﻷﻥﹼ ½ﻣﺎ¼ ﻋﺎﻣﻞ ﺿﻌﻴﻒ ﻓﻼ ﻳﻌﻤﻞ ﻭﻻ ﻳﻜﻮﻥ ½ﺇﻻﹼ¼ ﻣﻊ ﺧﱪﻫﺎ ﻓِﻲ ﻛﻼﻣﻬﻢ" ،ﺳﻦ" ﻭﻏﲑﻩ. ﺑﺎﻟﺘﻘﺪﻡ ،ﻭﺍﻟﺜﺎﻟﺜﺔ :ﺯﻳﺎﺩﺓ ½ﺇِﻥﹾ¼ ﺑﻌﺪﻫﺎ ﳓﻮ½ :ﻣﺎ ﺇﻥﹾ ﺯﻳﺪ ﻗﺎﺋﻢ¼ ،ﻭﺇﻧﻤﺎ ﺑﻄﻞ ﺍﻟﻌﻤﻞ ﻓِﻲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﻟﻮﻗﻮﻉ ) (١ﻗﻮﻟﻪ] :ﻭﻣﻬﻔﻬﻒ[ ﺍﻟﻮﺍﻭ ﺑِﻤﻌﲎ ½ﺭﺏ ¼ﻭﺍﳌﻬﻔﻬﻒ ﺍﺳﻢ ﻣﻔﻌﻮﻝ ﻣﻦ ﺍﳍﻔﻬﻔﺔ ،ﻭﻫﻲ ﺩﻗﹼﺔ ﺍﳋﺎﺻﺮﺓ ﺍﻟﻔﺼﻞ ﺑﲔ ½ﻣﺎ¼ ﻭﻣﻌﻤﻮﻟِﻬﺎ ﻣﻊ ﺿﻌﻔﻬﺎ ﻓِﻲ ﺍﻟﻌﻤﻞ ،ﻭﺃﻣﺎ ﻋﻤﻞ ½ﻻﹶ¼ ﻓﻠﺒﻄﻼﻧﻪ ﺻﻮﺭﺗﺎﻥ ﺍﻷﻭﱃ :ﻛﻮﻥ ﺍﲰﻬﺎ ﻭﺭﻗﺘﻬﺎ ،ﻭﻗﻮﻟﻪ½ :ﺍﻧﺘﺴﺐ¼ ﺃﻣﺮ ﻣﻦ ﺍﻻﻧﺘﺴﺎﺏ ﻭﻫﻮ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ½ :ﻧﺴﺒﺖ ﺩﺍﺷﱳ ﺑﻜﺴﻲ¼ ﻭﺍﻟﻀﻤﲑ ﺍﳌﺴﺘﺘﺮ ﻣﻌﺮﻓﺔ؛ ﻷﻥﹼ ½ﻻﹶ¼ ﻻ ﺗﻌﻤﻞ ﺇﻻﹼ ﻓِﻲ ﺍﻟﻨﻜﺮﺓ ،ﻭﺍﻟﺜﺎﻧﻴﺔ :ﺗﻘﺪﻡ ﺧﱪﻫﺎ ﻋﻠﻰ ﺍﲰﻬﺎ ،ﻭﻻ ﺗﺰﺍﺩ ½ﺇِﻥﹾ¼ ﺑﻌﺪ ½ﻻﹶ¼ ،ﻭﻻ ﻓِﻲ ﻗﻮﻟﻪ½ :ﻓﺄﺟﺎﺏ¼ ﻋﺎﺋﺪ ﺇﻟﹶﻰ ﻣﻬﻔﻬﻒ ،ﻭﺇﺿﺎﻓﺔ ½ﻗﺘﻞ¼ ﺇﻟﹶﻰ ½ﺍﻟﹾﻤﺤﺐ ¼ﻣﻦ ﻗﺒﻴﻞ ﺇﺿﺎﻓﺔ ﺍﳌﺼﺪﺭ ﺇﻟﹶﻰ ﻳﻜﻮﻥ ½ﺇﻻﹼ¼ ﻣﻊ ﺧﱪﻫﺎ ﻓِﻲ ﻛﻼﻣﻬﻢ" ،ﺳﻦ" ﻭﻏﲑﻩ. ﺍﳌﻔﻌﻮﻝ ،ﻭﺍﻟﻔﺎﻋﻞ ﻣﺘﺮﻭﻙ ،ﺃﻱ :ﻗﺘﻞ ﺍﻟﹾﻤﺤﺒﻮﺏ ﺍﻟﹾﻤﺤﺐ ،ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻔﻀﻼﺀ ﳝﻜﻦ ﺃﻥ ﳛﻤﻞ ) (١ﻗﻮﻟﻪ] :ﻭﻣﻬﻔﻬﻒ[ ﺍﻟﻮﺍﻭ ﺑِﻤﻌﲎ ½ﺭﺏ ¼ﻭﺍﳌﻬﻔﻬﻒ ﺍﺳﻢ ﻣﻔﻌﻮﻝ ﻣﻦ ﺍﳍﻔﻬﻔﺔ ،ﻭﻫﻲ ﺩﻗﹼﺔ ﺍﳋﺎﺻﺮﺓ ﻭﺭﻗﺘﻬﺎ، ﺍﻻﻧﺘﺴﺎﺏ ﻫﻬﻨﺎ ﻋﻠﻰ ﻣﻌﲎ ﺍﳌﻴﻞ ﻭﺍﻟﺮﺟﻮﻉ ،ﻓﻤﻌﲎ ﻗﻮﻟﻪ½ :ﺍﻧﺘﺴﺐ¼ ﺍﺭﺟﻊ ﺑﺎﻟﻮﺻﺎﻝ ﻭﻻ ﺗﻘﺘﻠﻨِﻲ ﺑﺎﻟﻔﺮﺍﻕ؛ ﻭﻗﻮﻟﻪ½ :ﺍﻧﺘﺴﺐ¼ ﺃﻣﺮ ﻣﻦ ﺍﻻﻧﺘﺴﺎﺏ ﻭﻫﻮ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ½ :ﻧﺴﺒﺖ ﺩﺍﺷﱳ ﺑﻜﺴﻲ¼ ﻭﺍﻟﻀﻤﲑ ﺍﳌﺴﺘﺘﺮ ﻓِﻲ ﻗﻮﻟﻪ: ﻓﺈﻥﹼ ﻗﺘﻞ ﺍﻟﻨﻔﺲ ﺑﻐﲑ ﺣﻖ ﺣﺮﺍﻡ ،ﻓﺄﺟﺎﺏ ﺍﳌﻬﻔﻬﻒ :ﻣﺎ ﻗﺘﻞ ﺍﻟﹾﻤﺤﺐ ﲝﺮﺍﻡ ،ﻳﻌﻨِﻲ ﻟﻮ ﻗﺘﻠﺖ ﻓِﻲ ﺍﻟﹾﻤﺤﺒﺔ ½ﻓﺄﺟﺎﺏ¼ ﻋﺎﺋﺪ ﺇﻟﹶﻰ ﻣﻬﻔﻬﻒ ،ﻭﺇﺿﺎﻓﺔ ½ﻗﺘﻞ¼ ﺇﻟﹶﻰ ½ﺍﻟﹾﻤﺤﺐ ¼ﻣﻦ ﻗﺒﻴﻞ ﺇﺿﺎﻓﺔ ﺍﳌﺼﺪﺭ ﺇﻟﹶﻰ ﺍﳌﻔﻌﻮﻝ، ﻓﻼ ﺟﻨﺎﺡ ﻋﻠﻲ؛ ﺇﺫ ﺭﺏ ﻣﺤﺐ ﻳﻘﺘﻞ ﻓِﻲ ﺍﻟﹾﻤﺤﺒﺔ" ،ﻱ". ﻭﺍﻟﻔﺎﻋﻞ ﻣﺘﺮﻭﻙ ،ﺃﻱ :ﻗﺘﻞ ﺍﻟﹾﻤﺤﺒﻮﺏ ﺍﻟﹾﻤﺤﺐ ،ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻔﻀﻼﺀ ﳝﻜﻦ ﺃﻥ ﳛﻤﻞ ﺍﻻﻧﺘﺴﺎﺏ ﻫﻬﻨﺎ ﻋﻠﻰ ﻣﻌﲎ ﺍﳌﻴﻞ ﻭﺍﻟﺮﺟﻮﻉ ،ﻓﻤﻌﲎ ﻗﻮﻟﻪ½ :ﺍﻧﺘﺴﺐ¼ ﺍﺭﺟﻊ ﺑﺎﻟﻮﺻﺎﻝ ﻭﻻ ﺗﻘﺘﻠﻨِﻲ ﺑﺎﻟﻔﺮﺍﻕ؛ ﻓﺈﻥﹼ ﻗﺘﻞ ﺍﻟﻨﻔﺲ ﺑﻐﲑ ﺣﻖ ﺣﺮﺍﻡ ،ﻓﺄﺟﺎﺏ ﺍﳌﻬﻔﻬﻒ :ﻣﺎ ﻗﺘﻞ ﺍﻟﹾﻤﺤﺐ ﲝﺮﺍﻡ ،ﻳﻌﻨِﻲ ﻟﻮ ﻗﺘﻠﺖ ﻓِﻲ ﺍﻟﹾﻤﺤﺒﺔ ﻓﻼ ﺟﻨﺎﺡ ﻋﻠﻲ؛ ﺇﺫ ﺭﺏ ﻣﺤﺐ ﻳﻘﺘﻞ ﻓِﻲ ﺍﻟﹾﻤﺤﺒﺔ" ،ﻱ".
i
١٠٤
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kﺍﳌﻘﺼﺪ ﺍﻟﺜﺎﻟﺚ :ﰲ ﺍﻟﹾﻤﺠﺮﻭﺭﺍﺕ ﺍﻷﲰﺎﺀ ﺍﻟﹾﻤﺠﺮﻭﺭﺓ ﻫﻲ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪl ﻓﻘﻂ ﻭﻫﻮ ﻛﻞﹼ ﺍﺳﻢ ﻧﺴﺐ ﺇﻟﻴﻪ ﺷﺊ ﺑﻮﺍﺳﻄﺔ ﺣﺮﻑ ﺍﳉﺮ ﻟﻔﻈﺎﹰ ﳓﻮ: )(١
½ﻣﺮﺭﺕ ﺑﺰﻳﺪ¼ ﻭﻳﻌﺒﺮ ﻋﻦ ﻫﺬﺍ ﺍﻟﺘﺮﻛﻴﺐ ﰲ ﺍﻻﺻﻄﻼﺡ ﺑﺄﻧﻪ ﺟﺎﺭ ﻭﳎﺮﻭﺭ، )(٢
ﺃﻭ ﺗﻘﺪﻳﺮﺍﹰ ﳓﻮ½ :ﻏﻼﻡ ﺯﻳﺪ¼ ﺗﻘﺪﻳﺮﻩ ﻏﻼﻡ ﻟﺰﻳﺪ ﻭﻳﻌﺒﺮ ﻋﻨﻪ ﰲ ﺍﻻﺻﻄﻼﺡ )(٣
ﺑﺄﻧﻪ ﻣﻀﺎﻑ ﻭﻣﻀﺎﻑ ﺇﻟﻴﻪ ،ﻭﳚﺐ ﲡﺮﻳﺪ ﺍﳌﻀﺎﻑ ﻋﻦ ﺍﻟﺘﻨﻮﻳﻦ ﺃﻭ ﻣﺎ )(٤
) (١ﻗﻮﻟﻪ] :ﻛﻞﹼ ﺍﺳﻢ ...ﺇﱁ[ ﺇﻧﻤﺎ ﻗﺎﻝ½ :ﻛﻞﹼ ﺍﺳﻢ¼ ﺗﻨﺒﻴﻬﺎﹰ ﻋﻠﻰ ﺃﻥﹼ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﻻ ﻳﻜﻮﻥ ﺇﻻﹰ ﺍﲰـﺎﹰ ،ﻭﻗﻮﻟـﻪ ﺗﻌﺎﱃ﴿ :ﻳﻮﻡ ﻳﻨﻔﹶﻊ ﺍﻟﺼﺎﺩِﻗِﲔ ﺻِﺪﻗﹸﻬﻢ]﴾ﺍﳌﺎﺋﺪﺓ [١١٩:ﻭ ﴿ﻳﻮﻡ ﻳﻨﻔﹶﺦ ﻓِﻲ ﺍﻟﺼﻮﺭِ﴾] ﺍﻷﻧﻌﺎﻡ [٧٣:ﺑﺘﺄﻭﻳﻞ ﺍﳌﺼﺪﺭ ،ﺃﻱ :ﻳﻮﻡ ﻧﻔﻊ ﺍﻟﺼﺎﺩﻗﲔ ،ﻭﻳﻮﻡ ﺍﻟﻨﻔﺦ ﻓِﻲ ﺍﻟﺼﻮﺭ ،ﻓﺎﳌﺮﺍﺩ ﺑﺎﻻﺳﻢ ﺃﻋﻢ ﻣﻦ ﺃﻥ ﻳﻜـﻮﻥ ﺣﻘﻴﻘـﺔ ﺃﻭ ﺣﻜﻤﺎﹰ ،ﻭﺇﻧﻤﺎ ﻗﺎﻝ½ :ﺷﺊ¼ ﺗﻨﺒﻴﻬﺎﹰ ﻋﻠﻰ ﺃﻥﹼ ﺍﳌﻀﺎﻑ ﻗﺪ ﻳﻜﻮﻥ ﺍﲰﺎﹰ ﻭﻗﺪ ﻳﻜﻮﻥ ﻓﻌﻼﹰ ﻣﺆﻭﻻﹰ ﺑﺎﻻﺳﻢ ﳓـﻮ: ½ﻏﻼﻡ ﺯﻳﺪ¼ ﻭ½ﻣﺮﺭﺕ ﺑﺰﻳﺪ¼ ،ﻭﺇﻧﻤﺎ ﻗﺎﻝ½ :ﺑﻮﺍﺳﻄﺔ ﺣﺮﻑ ﺍﳉﺮ ¼ﺍﺣﺘﺮﺍﺯﺍﹰ ﻋﻤﺎ ﻧﺴﺐ ﺇﻟﻴﻪ ﺷﺊ ﺑﻼ ﻭﺍﺳﻄﺔ ﺣﺮﻑ ﺍﳉﺮ ﻛﻨﺴﺒﺔ ﺍﻟﻔﻌﻞ ﺇﻟﹶﻰ ﺍﻟﻔﺎﻋﻞ" ،ﺳﻦ" ﻭﻏﲑﻩ. ) (٢ﻗﻮﻟﻪ] :ﻭ ﻳﻌﺒﺮ ﺍﻫـ[ ﻟﹶﻤﺎ ﺃﻃﻠﻖ ﺍﺳﻢ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﻋﻠﻰ ﺍﻟﹾﻤﺠﺮﻭﺭ ﲝﺮﻑ ﺍﳉﺮ ﻟﻔﻈﺎﹰ ﻭﺍﳊﺎﻝ ﺃﻧـﻪ ﻏـﲑ ﻣـﺎ ﻫﻮ ﺍﳌﺼﻄﻠﺢ ﺍﳌﺸﻬﻮﺭ ﺑﻴﻨﻬﻢ ﺑﻞ ﺍﳌﺸﻬﻮﺭ ﻫﻮ ﺇﻃﻼﻕ ﺍﺳﻢ ﺍﳉـﺎﺭ ﻭﺍﻟﹾﻤﺠـﺮﻭﺭ ﻋﻠﻴـﻪ ﺃﺷـﺎﺭ ﺇﻟﻴـﻪ ﺑﻘﻮﻟـﻪ: ½ﻭﻳﻌﺒﺮ...ﺇﱁ¼ ﺃﻱ :ﻳﻌﺒﺮ ½ﻣﺮﺭﺕ ﺑﺰﻳﺪ¼ ﻓِﻲ ﺍﻻﺻﻄﻼﺡ ﺍﳌﺸﻬﻮﺭ ﻓﻴﻤﺎ ﺑﲔ ﺍﻟﻘﻮﻡ ﺑﺄﻧـﻪ ﺟـﺎﺭ ﻭﳎـﺮﻭﺭ ﻻ ﺑﺄﻧﻪ ﻣﻀﺎﻑ ﻭﻣﻀﺎﻑ ﺇﻟﻴﻪ ،ﺃﻣﺎ ﻣﻦ ﺣﻴﺚ ﺍﻟﻠﻐﺔ ﻓﻬـﻮ ﻣـﻀﺎﻑ ﻭﻣـﻀﺎﻑ ﺇﻟﻴـﻪ؛ ﻷﻧـﻪ ﺃﺿـﻴﻒ ﺇﻟﻴـﻪ ﺍﳌـﺮﻭﺭ ﺑﻮﺍﺳﻄﺔ ﺣﺮﻑ ﺍﳉﺮ" ،ﻱ". ) (٣ﻗﻮﻟﻪ] :ﺃﻭ ﺗﻘﺪﻳﺮﺍﹰ[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﻟﻔﻈﺎﹰ¼ ﺃﻱ :ﺣﺎﻝ ﻛﻮﻥ ﺫﻟﻚ ﺍﳊﺮﻑ ﻣﻘﺪﺭﺍﹰ ،ﻭﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﺎﻝ½ :ﺃﻭ ﺗﻘﺪﻳﺮﺍﹰ ﻣﺮﺍﺩﺍﹰ¼ ﻟﻴﺨﺮﺝ ﻣﺜﻞ ½ﺻﻤﺖ ﻳﻮﻡ ﺍﳉﻤﻌﺔ¼ ﻓﺈﻧﻪ ﻭﺇﻥ ﻧﺴﺐ ﺍﻟﺼﻮﻡ ﺇﻟﹶﻰ ﺍﻟﻴﻮﻡ ﺑﺎﳊﺮﻑ ﺍﳌﻘﺪﺭ ﺃﻋﻨِﻲ½ :ﻓِﻲ¼ ﻟﻜﻨﻪ ﻏﲑ ﻣﺮﺍﺩ؛ ﺇﺫ ﻟﻮﻛﺎﻥ ﻣﺮﺍﺩﺍﹰ ﻟﻈﻬﺮ ﺃﺛﺮﻩ ﻭﻫﻮ ﺍﳉﺮ ،ﻭﻳﻈﻬﺮ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺃﻥﹼ ﺍﳒـﺮﺍﺭ ﺍﳌـﻀﺎﻑ ﺇﻟﻴـﻪ ﺇﻧﻤـﺎ ﻳﻜﻮﻥ ﺑﻮﺍﺳﻄﺔ ﺣﺮﻑ ﺍﳉﺮ ﺍﳌﻘﺪﺭ ﺍﳌﺮﺍﺩ" ،ﻱ".
) (٤ﻗﻮﻟﻪ] :ﳚﺐ ﲡﺮﻳﺪ ...ﺇﱁ[ ﺇﻧﻤﺎ ﻭﺟﺐ ﲡﺮﻳﺪ ﺍﳌﻀﺎﻑ ﻋﻦ ﺍﻟﺘﻨﻮﻳﻦ ﻭﻣﺎ ﻳﻘﻮﻡ ﻣﻘﺎﻣﻪ؛ ﻷﻥﹼ ﺍﻟﺘﻨﻮﻳﻦ ﻭﻣﺎ ﻳﻘﻮﻡ ﻣﻘﺎﻣﻪ ﻳﻮﺟِﺐ ﺗﻤﺎﻡ ﺍﻟﻜﻠﻤﺔ ﻭﺍﻧﻘﻄﺎﻋﻬﺎ ﻋﻤﺎ ﺑﻌﺪﻫﺎ ،ﻭﺍﻹﺿـﺎﻓﺔ ﺗﻮﺟِـﺐ ﺍﻻﺗـﺼﺎﻝ ﻭﺍﻻﻣﺘـﺰﺍﺝ ،ﻓﻠﻤـﺎ ﺃﺭﺍﺩ ﺍﻟﻨﺤـﺎﺓ ﺍﻻﻣﺘﺰﺍﺝ ﺑﲔ ﺍﻟﻜﻠﻤﺘﲔ ﲝﻴﺚ ﺗﻜﺴﺐ ﺍﻷﻭﱃ ﻣﻦ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﺘﻌﺮﻳﻒ ﻭﺍﻟﺘﺨﺼﻴﺺ ﻭﺍﻟﺘﺨﻔﻴـﻒ ﺣـﺬﻓﻮﺍ ﻣـﻦ ﺍﻷﻭﱃ ﻋﻼﻣﺔ ﲤﺎﻡ ﺍﻟﻜﻠﻤﺔ ﻭﺃﺗﻤﻮﻫﺎ ﺑﺎﻟﺜﺎﻧﻴﺔ" ،ﻩ" ﻭﻏﲑﻩ.
i
١٠٥
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kﻳﻘﻮﻡ ﻣﻘﺎﻣﻪ ﻭﻫﻮ ﻧﻮﻥ ﺍﻟﺘﺜﻨﻴﺔ ﻭﺍﳉﻤﻊ ﳓﻮ½ :ﺟﺎﺀﱐ ﻏﻼﻡ ﺯﻳﺪ ﻭﻏﻼﻣﺎ ﺯﻳﺪl ﻭﻣﺴﻠﻤﻮ ﻣﺼﺮ¼ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﺍﻹﺿﺎﻓﺔ ﻋﻠﻰ ﻗﺴﻤﲔ :ﻣﻌﻨﻮﻳﺔ ﻭﻟﻔﻈﻴﺔ ﺃﻣﺎ )(١
ﺍﳌﻌﻨﻮﻳﺔ ﻓﻬﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻀﺎﻑ ﻏﲑ ﺻﻔﺔ ﻣﻀﺎﻓﺔ ﺇﱃ ﻣﻌﻤﻮﻟِﻬﺎ ،ﻭﻫﻲ )(٢
) (١ﻗﻮﻟﻪ] :ﻣﻌﻨﻮﻳﺔ[ ﺃﻱ :ﺍﳌﻨﺴﻮﺑﺔ ﺇﱃ ﺍﳌﻌﲎ ﻹﻓﺎﺩﺗِﻬﺎ ﻣﻌـﲎ ﻓِـﻲ ﺍﳌـﻀﺎﻑ ﺗﻌﺮﻳﻔـﺎﹰ ﻭﲣﺼﻴـﺼﺎﹰ ،ﻭﺇﻧﻤـﺎ ﻗـﺪﻡ ﺍﳌﻌﻨﻮﻳﺔ ﻋﻠﻰ ﺍﻟﻠﻔﻈﻴﺔ؛ ﻷﻥﹼ ﺍﳌﻌﻨﻮﻳﺔ ﺃﻛﺜﺮ ﻓﺎﺋﺪﺓ ﻣﻦ ﺍﻟﻠﻔﻈﻴﺔ ،ﻭﺇﻧﻤﺎ ﺍﳓﺼﺮﺕ ﺍﻹﺿﺎﻓﺔ ﰲ ﺍﻟﻘﺴﻤﲔ؛ ﻷﻥﹼ ﺍﳌﻀﺎﻑ ﻻ ﳜﻠﻮ ﺇﻣﺎ ﺻﻔﺔ ﺃﻭ ﻻ ﺍﻟﺜﺎﻧِﻲ ﻣﻌﻨﻮﻳﺔ ،ﻭﺍﻷﻭﻝ ﻻ ﳜﻠﻮ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﻀﺎﻓﺎﹰ ﺇﻟﹶﻰ ﻣﻌﻤﻮﻟﻪ ﺃﻭ ﺇﻟﹶﻰ ﻏﲑ ﻣﻌﻤﻮﻟﻪ ﺍﻷﻭﻝ ﻟﻔﻈﻴﺔ ،ﻭﺍﻟﺜﺎﻧِﻲ ﻣﻌﻨﻮﻳﺔ" ،ﻩ".
) (٢ﻗﻮﻟﻪ] :ﻏﲑ ﺻﻔﺔ[ ﺃﻱ :ﻻ ﻳﻜﻮﻥ ﺍﳌﻀﺎﻑ ﺻﻴﻐﺔ ﺍﻟﺼﻔﺔ ﺑﻞ ﻛﺎﻥ ﺟﺎﻣﺪﺍﹰ ﻛـ½ﻏﻼﻡ ﺯﻳﺪ¼ ﺃﻭ ﻛﺎﻥ ﺻﻴﻐﺔ ﺍﻟـﺼﻔﺔ ﻟﻜﻦ ﻛﺎﻥ ﻣﻀﺎﻓﺔ ﺇﱃ ﻏﲑ ﻣﻌﻤﻮﻟِﻬﺎ ﳓﻮ½ :ﻛﺮﱘ ﺍﻟﺒﻠﺪ¼ ﻓﺈﻥﹼ ﺍﻟﻜﺮﱘ ﺻﻔﺔ ﻣﻀﺎﻓﺔ ﺇﻟﹶـﻰ ﻏـﲑ ﻣﻌﻤﻮﻟِﻬـﺎ؛ ﺇﺫ ﻟـﻴﺲ ﺍﳌﻌﲎ ﺃﻥﹼ ﺍﻟﻜﺮﱘ ﻛﺮﱘ ﻓِﻲ ﺑﻠﺪ ،ﺑﻞ ﺍﳌﻌﲎ ﺃﻥﹼ ﺍﻟﻜﺮﱘ ﺃﺿﻴﻒ ﺇﻟﹶﻰ ﺑﻠﺪﻩ ﺑﺄﻧﻪ ﻣﺴﻜﻨﻪ ،ﺛﹸﻢ ﺍﻹﺿﺎﻓﺔ ﺍﳌﻌﻨﻮﻳـﺔ ﺇﻣـﺎ ﲟﻌﲎ ﺍﻟﻼﻡ ﺃﻭ ﲟﻌﲎ ½ﻣِﻦ ¼ﺃﻭ ﲟﻌﲎ ½ﻓِﻲ¼ ،ﻓﺈﻥ ﻟﹶﻢ ﻳﻜـﻦ ﺍﳌـﻀﺎﻑ ﺇﻟﻴـﻪ ﻣـﻦ ﺟـﻨﺲ ﺍﳌـﻀﺎﻑ ﻭﻻ ﻇﺮﻓـﺎﹰ ﻟـﻪ ﻓﺎﻹﺿﺎﻓﺔ ﲟﻌﲎ ﺍﻟﻼﻡ ﳓﻮ½ :ﻏﻼﻡ ﺯﻳﺪ¼ ﺃﻱ :ﻏﻼﻡ ﻟﺰﻳﺪ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﻣﻦ ﺟﻨﺲ ﺍﳌﻀﺎﻑ ﻓﺎﻹﺿﺎﻓﺔ ﲟﻌﲎ ½ﻣِﻦ ¼ﳓﻮ½ :ﺧﺎﰎ ﻓﻀﺔ¼ ﺃﻱ :ﺧﺎﰎ ﻣﻦ ﻓﻀﺔ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﻇﺮﻑ ﺍﳌﻀﺎﻑ ﻓﺎﻹﺿﺎﻓﺔ ﲟﻌﲎ ½ﻓِﻲ¼ ﳓﻮ½ :ﺻﻼﺓ ﺍﻟﻠﻴﻞ¼ ﺃﻱ :ﺻﻼﺓ ﻓِﻲ ﺍﻟﻠﻴﻞ ،ﻭﻭﺟﻪ ﺍﳊﺼﺮ ﺃﻥﹼ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﻻ ﳜﻠﻮ ﺇﻣﺎ ﺃﻥ ﻳﻜـﻮﻥ ﻇﺮﻓـﺎﹰ ﻟﻠﻤﻀﺎﻑ ﺃﻭ ﻻ ﺍﻷﻭﻝ ﲟﻌﲎ ½ﻓِﻲ¼ ﻛﻤﺎ ﻣﺮ ﺁﻧﻔﺎﹰ ،ﻭﺍﻟﺜﺎﻧِﻲ ﻻ ﳜﻠﻮ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺑﲔ ﺍﳌﻀﺎﻑ ﻭﺍﳌـﻀﺎﻑ ﺇﻟﻴـﻪ ﻧﺴﺒﺔ ﺍﻟﺘﺒﺎﻳﻦ ﺃﻭ ﻧﺴﺒﺔ ﺍﳌﺴﺎﻭﺍﺓ ﺃﻭ ﻧﺴﺒﺔ ﻋﻤﻮﻡ ﻭﺧﺼﻮﺹ ﻣﻄﻠﻘﺎﹰ ﺃﻭ ﻧﺴﺒﺔ ﻋﻤﻮﻡ ﻭﺧﺼﻮﺹ ﻣﻦ ﻭﺟﻪ ،ﻓﺈﻥ ﻛﺎﻥ ﺑﻴﻨﻬﻤﺎ ﻧﺴﺒﺔ ﺍﻟﺘﺒﺎﻳﻦ ﻓﻬﻲ ﺍﻹﺿﺎﻓﺔ ﲟﻌﲎ ﺍﻟﻼﻡ ﻛﻤﺎ ﻣﺮ ،ﻭﺇﻥ ﻛﺎﻥ ﺑﻴﻨﻬﻤﺎ ﻧﺴﺒﺔ ﺍﳌﺴﺎﻭﺍﺓ ﻓﻬﻲ ﺍﻹﺿـﺎﻓﺔ ﺍﳌﻤﺘﻨﻌـﺔ ﻟﻌﺪﻡ ﺍﻟﻔﺎﺋﺪﺓ ﻓِﻲ ﺍﻹﺿﺎﻓﺔ ﻣﺜﻞ ½ﻟﻴﺚ ﺃﺳﺪ¼ ﻭ½ﺣﺒﺲ ﻣﻨﻊ¼ ،ﻭﺇﻥ ﻛﺎﻥ ﺑﻴﻨﻬﻤﺎ ﻧﺴﺒﺔ ﻋﻤﻮﻡ ﻭﺧﺼﻮﺹ ﻣﻄﻠﻘﺎﹰ ﻓﺄﻳﻀﺎﹰ ﻻ ﳜﻠﻮ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺇﺿﺎﻓﺔ ﺍﻟﻌﺎﻡ ﺇﱃ ﺍﳋﺎﺹ ﺃﻭ ﺇﺿﺎﻓﺔ ﺍﳋﺎﺹ ﺇﻟﹶﻰ ﺍﻟﻌﺎﻡ ،ﻓﺈﻥ ﻛﺎﻥ ﺇﺿﺎﻓﺔ ﺍﻟﻌﺎﻡ ﺇﱃ ﺍﳋـﺎﺹ ﻓﻬﻮ ﺇﺿﺎﻓﺔ ﲟﻌﲎ ﺍﻟﻼﻡ ﳓﻮ½ :ﻳﻮﻡ ﺍﻷﺣﺪ¼ ،ﻭﺇﻥ ﻛﺎﻥ ﺇﺿﺎﻓﺔ ﺍﳋـﺎﺹ ﺇﱃ ﺍﻟﻌـﺎﻡ ﻓﻬـﻮ ﺍﻹﺿـﺎﻓﺔ ﺍﳌﻤﺘﻨﻌـﺔ ﻟﻌـﺪﻡ ﺍﻟﻔﺎﺋﺪﺓ ﻓِﻲ ﺍﻹﺿﺎﻓﺔ ﳓﻮ½ :ﺃﺣﺪ ﺍﻟﻴﻮﻡ¼ ،ﻭﺇﻥ ﻛﺎﻥ ﺑﻴﻨﻬﻤﺎ ﻧﺴﺒﺔ ﻋﻤﻮﻡ ﻭﺧﺼﻮﺹ ﻣﻦ ﻭﺟﻪ ﻓﺄﻳﻀﺎﹰ ﻻ ﳜﻠﻮ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻀﺎﻑ ﺃﺻﻼﹰ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﺃﻭ ﺑﺎﻟﻌﻜﺲ ﻓﺈﻥ ﻛﺎﻥ ﺍﻷﻭﻝ ﻓﻬﻮ ﺃﻳﻀﺎﹰ ﺇﺿﺎﻓﺔ ﲟﻌﲎ ﺍﻟﻼﻡ ﳓﻮ: ½ﻓﻀﺔ ﺧﺎﲤﻚ ﺧﲑ ﻣﻦ ﻓﻀﺔ ﺧﺎﲤﻲ¼ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺜﺎﻧِﻲ ﻓﻬﻮ ﺇﺿـﺎﻓﺔ ﲟﻌـﲎ ½ﻣِـﻦ ¼ﻛﻤـﺎ ﻣـﺮ ،ﻭﺍﳌـﺮﺍﺩ ﺑﻜـﻮﻥ ﺍﳌﻀﺎﻑ ﺃﺻﻼﹰ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﻣﺘﺨﺬﺍﹰ ﻣﻦ ﺍﳌﻀﺎﻑ ،ﻭﺍﳌﺮﺍﺩ ﺑﻜﻮﻥ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﺃﺻﻼﹰ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﳌﻀﺎﻑ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻀﺎﻑ ﻣﺘﺨﺬﺍﹰ ﻣﻦ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ" ،ﻭ" ﻭﻏﲑﻩ.
i
١٠٦
j
kﲟﻌﲎ ﺍﻟﻼﻡ ﳓﻮ½ :ﻏﻼﻡ ﺯﻳﺪ¼ ،ﺃﻭ ﲟﻌﲎ ½ﻣﻦ¼ ﳓﻮ½ :ﺧﺎﰎ ﻓﻀﺔ¼l، ﺇﻣﺎ ﺃﻭ ﲟﻌﲎ ½ﰲ¼ ﳓﻮ½ :ﺻﻼﺓ ﺍﻟﻠﻴﻞ¼ ،ﻭﻓﺎﺋﺪﺓ ﻫﺬﻩ ﺍﻹﺿﺎﻓﺔ ﺗﻌﺮﻳﻒ ﺍﳌﻀﺎﻑ )(١
ﺇﻥ ﺃﺿﻴﻒ ﺇﱃ ﻣﻌﺮﻓﺔ ﻛﻤﺎ ﻣﺮ ﺃﻭ ﲣﺼﻴﺼﻪ ﺇﻥ ﺃﺿﻴﻒ ﺇﱃ ﻧﻜﺮﺓ ﻛـ½ﻏﻼﻡ )(٢
ﺭﺟﻞ¼ ،ﻭﺃﻣﺎ ﺍﻟﻠﻔﻈﻴﺔ ﻓﻬﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻀﺎﻑ ﺻﻔﺔ ﻣﻀﺎﻓﺔ ﺇﱃ ﻣﻌﻤﻮﻟِﻬﺎ
ﻭﻫﻲ ﰲ ﺗﻘﺪﻳﺮ ﺍﻻﻧﻔﺼﺎﻝ ﳓﻮ½ :ﺿﺎﺭﺏ ﺯﻳﺪ¼ ﻭ½ﺣﺴﻦ ﺍﻟﻮﺟﻪ¼ ،ﻭﻓﺎﺋﺪﺗﻬﺎ
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) (١ﻗﻮﻟﻪ] :ﺗﻌﺮﻳﻒ ﺍﳌﻀﺎﻑ ...ﺇﱁ[ ﺃﻱ :ﻓﺎﺋﺪﺓ ﺍﻹﺿﺎﻓﺔ ﺍﳌﻌﻨﻮﻳﺔ ﺗﻌﺮﻳﻒ ﺍﳌـﻀﺎﻑ ﺇﻥ ﺃﺿـﻴﻒ ﺇﱃ ﻣﻌﺮﻓـﺔ ﻣﻀﻤﺮﺍﹰ ﻛﺎﻥ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﺃﻭ ﻏﲑﻩ ﻣﻦ ﺍﳌﻌﺎﺭﻑ ﺑﻼ ﻭﺍﺳﻄﺔ ﺃﻭ ﺑﻮﺍﺳﻄﺘﲔ ﺃﻭ ﺑﻮﺳﺎﺋﻂ ﳓﻮ½ :ﻏﻼﻡ ﺯﻳﺪ¼ ﻭ½ﻭﺟﻪ ﻏﻼﻣﻪ¼ ﻭ½ﻭﺟﻪ ﻓﺮﺱ ﻏﻼﻣﻪ¼ ،ﺛﹸﻢ ﺍﻋﻠﻢ ﺃﻥﹼ ﻫﺬﻩ ﺍﻹﺿﺎﻓﺔ ﺗﻔﻴـﺪ ﺗﻌﺮﻳـﻒ ﺍﳌـﻀﺎﻑ ﺇﻥ ﺃﺿـﻴﻒ ﺇﱃ ﻣﻌﺮﻓﺔ ﰲ ﻛﻞﹼ ﺍﺳﻢ ﺇﻻ ﻓِﻲ ½ﻏﲑ¼ ﻭ½ﻣﺜﻞ¼ ﻭ½ﺷﺒﻪ¼ ﻭ½ﳓﻮ¼ ﻭ½ﻧﻈﲑ¼ ﻓﺈﻥﹼ ﻫﺬﻩ ﺍﻷﲰﺎﺀ ﻻ ﺗﻌﺮﻑ ﺑﺈﺿﺎﻓﺘﻬﺎ ﺇﱃ ﺍﳌﻌﺮﻓﺔ؛ ﻷﺎ ﻣﺘﻮﻏﹼﻠﺔ ﰲ ﺍﻹﺎﻡ ﻟﻜﻮﻧِﻬﺎ ﲟﻌﲎ ﺍﳌﻐﺎﺋﺮ ﻭﺍﳌﻤﺎﺛﻞ ﻭﺍﳌﺸﺎﺑﻪ ،ﻓﺘﻘﻊ ﺻﻔﺔ ﻟﻠﻨﻜﺮﺓ ﳓـﻮ: ½ﻣﺮﺭﺕ ﺑﺮﺟﻞ ﻏﲑﻙ ﺃﻭ ﻣﺜﻠﻚ ﺃﻭ ﺷﺒﻬﻚ ﺃﻭ ﳓﻮﻙ¼ "ﻩ" ﻭﻏﲑﻩ ﻣﻠﺨﺼﺎﹰ. ) (٢ﻗﻮﻟﻪ] :ﺃﻭ ﲣﺼﻴﺼﻪ[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﺗﻌﺮﻳﻒ ﺍﳌـﻀﺎﻑ¼ ﺃﻱ :ﻭﻓﺎﺋـﺪﺓ ﺍﻹﺿـﺎﻓﺔ ﺍﳌﻌﻨﻮﻳـﺔ ﲣـﺼﻴﺺ ﺍﳌﻀﺎﻑ ﺇﻥ ﺃﺿﻴﻒ ﺍﺳﻢ ﺇﱃ ﻧﻜﺮﺓ ،ﻭﺍﻟﺘﺨﺼﻴﺺ ﻋﺒﺎﺭﺓ ﻋﻦ ﻗﻠﹼﺔ ﺍﻟﺸﺮﻛﺎﺀ ﳓﻮ½ :ﻏﻼﻡ ﺭﺟـﻞ¼ ﻓﺈﻧـﻚ ﺇﺫﺍ ﻗﻠﺖ½ :ﻏﻼﻡ¼ ﻛﺎﻥ ﺷﺎﺋﻌﺎﹰ ﻓِﻲ ﻏﻼﻡ ﺭﺟﻞ ﻭﺍﻣﺮﺃﺓ ،ﻭﺇﺫﺍ ﻗﻠﺖ½ :ﻏـﻼﻡ ﺭﺟـﻞ¼ ﺍﺭﺗﻔـﻊ ﻋﻨـﻪ ﺑﻌـﺾ ﺍﻟـﺸﻴﻮﻉ ﺣﺘﻰ ﻻ ﻳﺒﻘﻰ ﺻﺎﳊﺎﹰ ﻷﻥﹾ ﻳﻜﻮﻥ ﻏﻼﻡ ﺍﻣﺮﺃﺓ ،ﻓﺤﺼﻞ ﺍﻟﺘﺨﺼﻴﺺ ﻭﻗﻞﹼ ﺍﻟﺸﻴﻮﻉ ﺍﻟﺜﺎﺑﺖ ﻓِﻲ ﺍﻟﻨﻜﺮﺓ" ،ﻩ". ) (٣ﻗﻮﻟﻪ] :ﻭﻫﻲ[ ﺃﻱ :ﺍﻹﺿﺎﻓﺔ ﺍﻟﻠﻔﻈﻴﺔ ﻓِﻲ ﺗﻘﺪﻳﺮ ﺍﻻﻧﻔﺼﺎﻝ ﺃﻱ :ﻓِﻲ ﻣﻨـﺰﻟﺔ ﺍﻻﻧﻔﺼﺎﻝ ﻳﻌﻨِﻲ :ﻭﺇﻥ ﻛﺎﻧـﺖ ﺍﻹﺿـﺎﻓﺔ ﺗﻘﺘﻀﻲ ﺍﻻﺗﺼﺎﻝ ﻭﺍﻻﻣﺘﺰﺍﺝ ﻟﻜﻦ ﻫﺬﺍ ﺍﻻﺗﺼﺎﻝ ﻭﺍﻻﻣﺘﺰﺍﺝ ﲟﻨـﺰﻝ ﺍﻻﻧﻔﺼﺎﻝ ﻓِﻲ ﺍﻹﺿﺎﻓﺔ ﺍﻟﻠﻔﻈﻴﺔ ﻓِﻲ ﺣﻖ ﺍﳌﻌﲎ ﻟﺒﻘﺎﺀ ﺍﻟﻌﺎﻣﻠﻴﺔ ﻭﺍﳌﻌﻤﻮﻟﻴﺔ ﺍﻟﹼﺘِﻲ ﻛﺎﻧﺖ ﻗﺒﻞ ﺍﻹﺿﺎﻓﺔ ﺣﺘﻰ ﺃﻥﹼ ﺍﻟﹾﻤﺠﺮﻭﺭ ﺑِﻬﺎ ﻟﻔﻈﺎﹰ ﻣﺮﻓﻮﻉ ﺃﻭ ﻣﻨﺼﻮﺏ ﻣﻌﲎ ،ﻓﻬﺬﻩ ﺍﻹﺿﺎﻓﺔ ﻓِﻲ ﺗﻘﺪﻳﺮ ﺍﻻﻧﻔﺼﺎﻝ ﻓِﻲ ﺣﻖ ﺍﳌﻌﲎ ،ﻓﻼ ﳛﺼﻞ ﻓﺎﺋﺪﺓ ﻣﻌﻨﻮﻳﺔ ﺑِﻬﺎ ﺃﻱ :ﺍﻟﺘﻌﺮﻳـﻒ ﻭﺍﻟﺘﺨـﺼﻴﺺ ،ﻭﻓِـﻲ ﺗﻘﺪﻳﺮ ﺍﻻﺗﺼﺎﻝ ﻓِﻲ ﺣﻖ ﺍﻟﻠﻔﻆ ﻓﻴﺤﺼﻞ ﺑِﻬﺎ ﻓﺎﺋﺪﺓ ﻟﻔﻈﻴﺔ ﺃﻱ :ﺍﻟﺘﺨﻔﻴﻒ ﻓﻘﻂ" ،ﻩ".
) (٤ﻗﻮﻟﻪ] :ﻭﻓﺎﺋﺪﺗﻬﺎ[ ﺃﻱ :ﻓﺎﺋﺪﺓ ﺍﻹﺿﺎﻓﺔ ﺍﻟﻠﻔﻈﻴﺔ ﲣﻔﻴﻒ ﻓِﻲ ﺍﻟﻠﻔﻆ ﻓﻘﻂ ﺩﻭﻥ ﺍﻟﺘﻌﺮﻳﻒ ﻭﺍﻟﺘﺨﺼﻴﺺ ،ﻭﻫـﺬﺍ ﺍﻟﺘﺨﻔﻴﻒ ﺇﻣﺎ ﻓِﻲ ﺍﳌﻀﺎﻑ ﻓﻘﻂ ﻛﺴﻘﻮﻁ ﺍﻟﺘﻨﻮﻳﻦ ﻭﻧـﻮﻧﻲِ ﺍﻟﺘﺜﻨﻴـﺔ ﻭﺍﳉﻤـﻊ ،ﺃﻭ ﻓِـﻲ ﺍﳌـﻀﺎﻑ ﺇﻟﻴـﻪ ﻓﻘـﻂ ﻛﺴﻘﻮﻁ ﺍﻟﻀﻤﲑ ﻣﻨﻪ ﻭﺍﺳﺘﺘﺎﺭﻩ ﻓِﻲ ﺍﻟﺼﻔﺔ ﳓﻮ½ :ﺍﻟﻘﺎﺋﻢ ﺍﻟﻐﻼﻡ¼ ﺃﺻﻠﻪ½ :ﺍﻟﻘﺎﺋﻢ ﻏﻼﻣـﻪ¼ ﻓﺤـﺬﻑ ﺍﻟـﻀﻤﲑ ﻣﻦ ½ﻏﻼﻣﻪ¼ ﻭﺍﺳﺘﺘﺮ ﻓِﻲ ½ﺍﻟﻘﺎﺋﻢ¼ ﻭﺃﺿﻴﻒ ½ﺍﻟﻘﺎﺋﻢ¼ ﺇﻟﻴـﻪ ﻟﻠﺘﺨﻔﻴـﻒ ،ﺃﻭ ﻓِـﻲ ﻛﻠﻴﻬﻤـﺎ ﳓـﻮ½ :ﺯﻳـﺪ ﺍﻟﻘـﺎﺋﻢ
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kﲣﻔﻴﻒ ﰲ ﺍﻟﻠﻔﻆ ﻓﻘﻂ ،ﻭﺍﻋﻠﻢ ﺃﻧﻚ ﺇﺫﺍ ﺃﺿﻔﺖ ﺍﻻﺳﻢ ﺍﻟﺼﺤﻴﺢ ﺃﻭl ﺍﳉﺎﺭﻱ ﳎﺮﻯ ﺍﻟﺼﺤﻴﺢ ﺇﱃ ﻳﺎﺀ ﺍﳌﺘﻜﻠﻢ ﻛﺴﺮﺕ ﺁﺧﺮﻩ ﻭﺃﺳﻜﻨﺖ ﺍﻟﻴﺎﺀ ﺃﻭ ﻓﺘﺤﺘﻬﺎ ﻛـ½ﻏﻼﻣﻲ ﻭﺩﻟﻮﻱ ﻭﻇﺒﻴﻲ¼ ،ﻭﺇﻥ ﻛﺎﻥ ﺁﺧﺮ ﺍﻻﺳﻢ ﺃﻟﻔﺎﹰ ﺗﺜﺒﺖ )(١
ﻛـ½ﻋﺼﺎﻱ¼ ﻭ½ﺭﺣﺎﻱ¼ ﺧﻼﻓﺎ ﻟﻠﻬﺬﻳﻞ ﻛـ½ﻋﺼﻲ ¼ﻭ½ﺭﺣﻲ ،¼ﻭﺇﻥ ﻛﺎﻥ ) (٢
ﺁﺧﺮ ﺍﻻﺳﻢ ﻳﺎﺀ ﻣﻜﺴﻮﺭﺍﹰ ﻣﺎ ﻗﺒﻠﻬﺎ ﺃﺩﻏﻤﺖ ﺍﻟﻴﺎﺀ ﰲ ﺍﻟﻴﺎﺀ ﻭﻓﺘﺤﺖ ﺍﻟﻴﺎﺀ )(٣
ﺍﻟﻐﻼﻡ¼ ﺃﺻﻠﻪ½ :ﻗﺎﺋﻢ ﻏﻼﻣﻪ¼ ﻓـﺎﻟﺘﺨﻔﻴﻒ ﻓِـﻲ ﺍﳌـﻀﺎﻑ ﲝـﺬﻑ ﺍﻟﺘﻨـﻮﻳﻦ ﻭﻓِـﻲ ﺍﳌـﻀﺎﻑ ﺇﻟﻴـﻪ ﲝـﺬﻑ ﺍﻟﻀﻴﻤﺮ ﻭﺍﺳﺘﺘﺎﺭﻩ ﻓِﻲ ﺍﻟﺼﻔﺔ ،ﻓﺈﻥ ﻗﻠﺖ :ﻣﺎ ﻭﺟﻪ ﺍﻟﻔﺮﻕ ﺃﻥﹼ ﺍﻹﺿـﺎﻓﺔ ﺍﳌﻌﻨﻮﻳـﺔ ﻣﻔﻴـﺪﺓ ﺍﻟﻔﺎﺋـﺪﺓ ﻓِـﻲ ﺍﻟﻠﻔـﻆ ﻭﺍﳌﻌﲎ ﻭﺍﻹﺿﺎﻓﺔ ﺍﻟﻠﻔﻈﻴﺔ ﻣﻔﻴﺪﺓ ﺍﻟﻔﺎﺋﺪﺓ ﻓِﻲ ﺍﻟﻠﻔﻆ ﺩﻭﻥ ﺍﳌﻌﲎ ،ﻗﻠﻨﺎ :ﺇﻥﹼ ﻓِﻲ ﺍﻹﺿﺎﻓﺔ ﺍﳌﻌﻨﻮﻳﺔ ﺍﻧﻔﺼﺎﻻﹰ ﻓِﻲ ﺍﻟﻠﻔﻆ ﻭﺍﳌﻌﲎ ﺑﲔ ﺍﳌﻀﺎﻑ ﻭﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﻗﺒﻞ ﺍﻹﺿﺎﻓﺔ ﻓﻠﻤﺎ ﺃﺿﻴﻒ ﺣﺼﻞ ﺍﻻﺗﺼﺎﻝ ﻓِﻲ ﺍﻟﻠﻔﻆ ﻭﺍﳌﻌـﲎ ﻓﺘﺮﺗﺐ ﻋﻠﻴﻪ ﻓﺎﺋﺪﺓ ﻣﻌﻨﻮﻳﺔ ﻭﻟﻔﻈﻴﺔ ،ﻭﻓِﻲ ﺍﻹﺿﺎﻓﺔ ﺍﻟﻠﻔﻈﻴﺔ ﺍﻧﻔﺼﺎﻻﹰ ﻓِﻲ ﺍﻟﻠﻔﻆ ﺑﲔ ﺍﳌﻀﺎﻑ ﻭﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﻗﺒﻞ ﺍﻹﺿﺎﻓﺔ ﻣﻊ ﺍﻻﺗﺼﺎﻝ ﻓِﻲ ﺍﳌﻌﲎ ﻓﻠﻤﺎ ﺃﺿﻴﻒ ﺣﺼﻞ ﺍﻻﺗﺼﺎﻝ ﻓِـﻲ ﺍﻟﻠﻔـﻆ ﻓﺘﺮﺗـﺐ ﻋﻠﻴـﻪ ﻓﺎﺋـﺪﺓ ﻟﻔﻈﻴـﺔ ﻓﻘﻂ" ،ﻭ" ﻭﻏﲑﻩ.
) (١ﻗﻮﻟﻪ] :ﻛـ½ﻏﻼﻣﻲ¼[ ﻣﺜﺎﻝ ﻟﻼﺳﻢ ﺍﻟﺼﺤﻴﺢ ﺍﳌـﻀﺎﻑ ﺇﱃ ﻳـﺎﺀ ﺍﳌـﺘﻜﻠﹼﻢ ،ﺃﻣـﺎ ﻛـﺴﺮ ﺍﳊـﺮﻑ ﺍﻟﹼـﺬﻱ ﻭﻗﻊ ﻗﺒﻞ ﺍﻟﻴـﺎﺀ ﻓﻠﻤﻨﺎﺳـﺒﺔ ﺍﻟﻴـﺎﺀ ،ﻭﺃﻣـﺎ ﺳـﻜﻮﻥ ﺍﻟﻴـﺎﺀ ﻓﻠﻠﺘﺨﻔﻴـﻒ ،ﻭﺃﻣـﺎ ﺣﺮﻛﺘـﻬﺎ ﻓـﻸﻥﹼ ﺍﻷﺻـﻞ ﻓِـﻲ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﹼﺘِﻲ ﻋﻠﻰ ﺣﺮﻑ ﻭﺍﺣﺪ ﻫﻮ ﺍﳊﺮﻛﺔ؛ ﻟﺌﻼﹼ ﻳﻠﺰﻡ ﺍﻻﺑﺘﺪﺍﺀ ﺑﺎﻟـﺴﺎﻛﻦ ،ﻭﺍﻷﺻـﻞ ﻓِـﻲ ﺍﳊﺮﻛـﺔ ﻫﻮ ﺍﻟﻔﺘﺢ ﻟﻠﺨﻔﹼﺔ" ،ﻱ".
) (٢ﻗﻮﻟﻪ] :ﺧﻼﻓﺎﹰ ﻟﻠﻬﺬﻳﻞ[ ﺍﳍﺬﻳﻞ ﺑﻀﻢ ﺍﳍﺎﺀ ﻭﻓﺘﺢ ﺍﻟﺬﺍﻝ ﺍﺳﻢ ﻗﺒﻴﻠﺔ ،ﻓﺈﻧﻬﻢ ﻳﻘﻠﹼﺒﻮﻥ ﺍﻷﻟـﻒ ﺍﻟﹼﺘِـﻲ ﻛﺎﻧـﺖ ﻓِـﻲ ﺁﺧﺮ ﺍﳌﻀﺎﻑ ﺇﻟﹶﻰ ﻳﺎﺀ ﺍﳌﺘﻜﻠﹼﻢ ﻳﺎﺀ؛ ﻷﻢ ﻟﹶﻤﺎ ﺃﺭﺍﺩﻭﺍ ﻛﺴﺮ ﺍﻷﻟﻒ ﻗﺒﻞ ﻳـﺎﺀ ﺍﳌـﺘﻜﻠﹼﻢ ﳌﻨﺎﺳـﺒﺔ ﺍﻟﻴـﺎﺀ ﻭﻟﹶـﻢ ﻳﻘﺪﺭﻭﺍ ﻓﻘﻠﹼﺒﻮﺍ ﺍﻷﻟﻒ ﻳﺎﺀ ،ﻓﺎﺟﺘﻤﻊ ﺍﳌﺘﺠﺎﻧﺴﺎﻥ ﻓﺄﺩﻏﻤﻮﺍ ﺃﺣﺪﳘﺎ ﻓِﻲ ﺍﻵﺧـﺮ ﳓـﻮ½ :ﻋـﺼﻲ¼ ﻭ½ﺭﺣـﻲ،¼ ﻭﺃﻣﺎ ﺃﻟﻒ ﺍﻟﺘﺜﻨﻴﺔ ﻓِﻲ ﺁﺧﺮ ﺍﳌﻀﺎﻑ ﺇﻟﹶﻰ ﻳﺎﺀ ﺍﳌﺘﻜﻠﹼﻢ ﻓﻼ ﺗﻘﻠﹼﺐ ﺍﺗﻔﺎﻗﺎﹰ ﻓﻴﻘﺎﻝ½ :ﻏﻼﻣﺎﻱ¼؛ ﻭﺫﻟﻚ ﻷﻥﹼ ﺃﻟﻒ ﺍﻟﺘﺜﻨﻴﺔ ﻋﻼﻣﺔ ﺍﻟﺮﻓﻊ ﻓﻠﻮ ﻗﻠﹼﺒﺖ ﻳﺎﺀ ﻻﻟﺘﺒﺲ ﺍﳌﺮﻓﻮﻉ ﺑﺎﳌﻨﺼﻮﺏ ﻭﺍﻟﹾﻤﺠﺮﻭﺭ" ،ﻍ". ) (٣ﻗﻮﻟﻪ] :ﻳﺎﺀ ﻣﻜﺴﻮﺭﺍﹰ...ﺇﱁ[ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺍﻟﻴﺎﺀ ﻟﻠﺘﺜﻨﻴﺔ ﺃﻭ ﺍﳉﻤـﻊ ﺃﺩﻏﻤـﺖ ﺗﻠـﻚ ﺍﻟﻴـﺎﺀ ﻓِـﻲ ﻳـﺎﺀ ﺍﳌـﺘﻜﻠﹼﻢ ﻻﺟﺘﻤﺎﻉ ﺍﳌﺜﻠﲔ ﻣﻊ ﺳﻜﻮﻥ ﺍﻷﻭﻝ ﻓِﻲ ﻣﺎ ﻫﻮﻛﺎﻟﻜﻠﻤﺔ ﺍﻟﻮﺍﺣﺪﺓ ،ﻭﻓﺘﺤﺖ ﻳﺎﺀ ﺍﳌﺘﻜﻠﹼﻢ؛ ﻟـﺌﻼﹼ ﻳﻠـﺰﻡ ﺍﻟﺘﻘـﺎﺀ ﺍﻟﺴﺎﻛﻨﲔ ،ﻭﺇﻧﻤﺎ ﺍﺧﺘﲑ ﺍﻟﻔﺘﺢ ﻟﻠﺨﻔﹼﺔ" ،ﻍ" ﻭﻏﲑﻩ.
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kﺍﻟﺜﺎﻧﻴﺔ ﻟﺌﻼﹼ ﻳﻠﺘﻘﻲ ﺍﻟﺴﺎﻛﻨﺎﻥ ﺗﻘﻮﻝ :ﰲ ﺍﻟﻘﺎﺿﻲ ½ﻗﺎﺿﻲ ،¼ﻭﺇﻥ ﻛﺎﻥ ﺁﺧﺮﻩl )(١
ﻭﺍﻭﺍﹰ ﻣﻀﻤﻮﻣﺎﹰ ﻣﺎ ﻗﺒﻠﻬﺎ ﻗﻠﺒﺘﻬﺎ ﻳﺎﺀ ﻭﻋﻤﻠﺖ ﻛﻤﺎ ﻋﻤﻠﺖ ﺍﻵﻥ ﺗﻘﻮﻝ:
½ﺟﺎﺀﱐ ﻣﺴﻠﻤﻲ ،¼ﻭﰲ ﺍﻷﲰﺎﺀ ﺍﻟﺴﺘﺔ ﻣﻀﺎﻓﺔ ﺇﱃ ﻳﺎﺀ ﺍﳌﺘﻜﻠﹼﻢ ﺗﻘﻮﻝ:
½ﺃﺧﻲ¼ ﻭ½ﺃﺑِﻲ¼ ﻭ½ﺣﻤﻲ¼ ﻭﻫﻨِﻲ¼ ﻭ½ﻓِﻲ ¼ﻋﻨﺪ ﺍﻷﻛﺜﺮ ﻭ½ﻓﻤﻲ¼ ﻋﻨﺪ ﻗﻮﻡ، )(٢
ﻭ½ﺫﻭ¼ ﻻ ﻳﻀﺎﻑ ﺇﻟﹶﻰ ﻣﻀﻤﺮ ﺃﺻﻼﹰ ﻭﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ :ﻉ
ﺇﻧﻤﺎ ﻳﻌﺮﻑ ﺫﺍ ﺍﻟﻔﻀﻞ ﻣﻦ ﺍﻟﻨﺎﺱ ﺫﻭﻭﻩ
ﺷﺎﺫﹼ ،ﻭﺇﺫﺍ ﻗﻄﻌﺖ ﻫﺬﻩ ﺍﻷﲰﺎﺀ ﻋﻦ ﺍﻹﺿـﺎﻓﺔ ﻗﻠـﺖ½ :ﺃﺥ ﻭﺃﺏ ﻭﺣـﻢ ﻭﻫـﻦ )(٣
ﻭﻓﻢ¼ ،ﻭ½ﺫﻭ¼ ﻻ ﻳﻘﻄﻊ ﻋﻦ ﺍﻹﺿﺎﻓﺔ ﺃﻟﺒﺘﺔ ،ﻫﺬﺍ ﻛﻠﹼﻪ ﺑﺘﻘﺪﻳﺮ ﺣﺮﻑ ﺍﳉـﺮ ،ﺃﻣـﺎ
ﻣﺎ ﻳﺬﻛﺮ ﻓﻴﻪ ﺣﺮﻑ ﺍﳉﺮ ﻟﻔﻈﺎﹰ ﻓﺴﻴﺄﺗﻴﻚ ﰲ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ.
) (١ﻗﻮﻟﻪ] :ﺇﻥ ﻛﺎﻥ ...ﺇﱁ[ ﺃﻱ :ﺇﻥ ﻛﺎﻥ ﺁﺧﺮ ﺍﳌﻀﺎﻑ ﺇﱃ ﻳﺎﺀ ﺍﳌﺘﻜﻠﹼﻢ ﻭﺍﻭﺍﹰ ﻣﻀﻤﻮﻣﺎﹰ ﻣﺎ ﻗﺒﻠﻬﺎ ﻗﻠﹼﺒﺖ ﺗﻠﻚ ﺍﻟﻮﺍﻭ ﻳﺎﺀ ﻭﺃﺩﻏﻤﺖ ﺍﻟﻴﺎﺀ ﺍﳌﺒﺪﻟﺔ ﻋﻦ ﺍﻟﻮﺍﻭ ﻓِﻲ ﻳﺎﺀ ﺍﳌﺘﻜﻠﹼﻢ؛ ﻷﻥﹼ ﺍﻟﻮﺍﻭ ﻭﺍﻟﻴﺎﺀ ﺇﺫﺍ ﺍﺟﺘﻤﻌﺘﺎ ﻓِﻲ ﻛﻠﻤﺔ ﻭﺍﺣﺪﺓ ﻭﺍﻷﻭﱃ ﻣﻨﻬﻤﺎ ﺳﺎﻛﻨﺔ ﻗﻠﺒﺖ ﺍﻟﻮﺍﻭ ﻳﺎﺀ ﻭﺃﺩﻏﻤﺖ ﺍﻟﻴﺎﺀ ﰲ ﺍﻟﻴﺎﺀ. ) (٢ﻗﻮﻟﻪ] :ﻓِﻲ ﻋﻨﺪ ﺍﻷﻛﺜﺮ[ ﺑﻜﺴﺮ ﺍﻟﻔـﺎﺀ ﻭﺗـﺸﺪﻳﺪ ﺍﻟﻴـﺎﺀ ،ﺃﻱ :ﺍﻷﻓـﺼﺢ ﺭﺩ ﺍﻟـﻮﺍﻭ ﻭﻗﻠﺒـﻬﺎ ﻳـﺎﺀ ﻭﺇﺩﻏﺎﻣﻬـﺎ ﻓِـﻲ ﻳـﺎﺀ ﺍﳌﺘﻜﻠﹼﻢ ،ﻭﺃﺟﺎﺯ ﺍﳌﺒﺮﺩ ½ﺃﺧﻲ ¼ﻭ½ﺃﺑِﻲ ¼ﺃﻳﻀﺎﹰ ﺑﺎﻟﺮﺩ ﻭﺍﻟﻘﻠﺐ ﻭﺍﻹﺩﻏـﺎﻡ ،ﻭ½ﻓﻤـﻲ¼ ﻋﻨـﺪ ﻗـﻮﻡ ﺑﻘﻠـﺐ ﺍﻟـﻮﺍﻭ ﻣﻴﻤـﺎﹰ ﻗﻴﺎﺳﺎﹰ ﻋﻠﻰ ﺣﺎﻟﺔ ﺍﻹﻓﺮﺍﺩ ،ﻭﻟﻜﻨﻪ ﻟﻴﺲ ﺑﻔﺼﻴﺢ؛ ﻷﻥﹼ ﻗﻠﺐ ﺍﻟﻮﺍﻭ ﻣﻴﻤﺎﹰ ﻓِﻲ ﺍﻹﻓﺮﺍﺩ ﻟﻠﻀﺮﻭﺭﺓ ﻭﻫﻲ ﺃﻥﹼ ﺍﻟـﻮﺍﻭ ﻟﹶـﻮ ﻟﹶـﻢ ﺗﻘﻠﹼﺐ ﻣﻴﻤﺎﹰ ﻟﻘﻠﹼﺒﺖ ﺃﻟﻔﺎﹰ ﻟﺘﺤﺮﻛﻬﺎ ﻭﺍﻧﻔﺘﺎﺡ ﻣﺎ ﻗﺒﻠـﻬﺎ ،ﻓﻮﺟـﺐ ﺣـﺬﻑ ﺍﻷﻟـﻒ ﻻﻟﺘﻘـﺎﺀ ﺍﻟـﺴﺎﻛﻨﲔ ﻭﳘـﺎ ﺍﻷﻟـﻒ ﻭﺍﻟﺘﻨﻮﻳﻦ ﻓﺒﻘﻲ ﺍﻻﺳﻢ ﺍﳌﻌﺮﺏ ﻋﻠﻰ ﺣـﺮﻑ ﻭﺍﺣـﺪ ،ﻭﻻ ﺿـﺮﻭﺭﺓ ﻓِـﻲ ﺍﻹﺿـﺎﻓﺔ ﻟﻌـﺪﻡ ﻣﻮﺟـﺐ ﺣـﺬﻑ ﺍﻷﻟـﻒ ﺍﳌﺒﺪﻟﺔ ﻋﻦ ﺍﻟﻮﺍﻭ ﻭﺍﳌﻮﺟﺐ ﻫﻮ ﺍﻟﺘﻘﺎﺀ ﺍﻟﺴﺎﻛﻨﲔ ،ﻓﺮﺩ ﺇﻟﹶﻰ ﺍﻷﺻﻞ ﻭﻻ ﻳﻘﻠﹼﺐ ﻣﻴﻤﺎﹰ ﻓِﻲ ﺍﻹﺿﺎﻓﺔ" ،ﻍ" ﻭﻏﲑﻩ.
) (٣ﻗﻮﻟﻪ] :ﻫﺬﻩ ﺍﻷﲰﺎﺀ[ ﺃﻱ :ﺍﻷﲰﺎﺀ ﺍﳋﻤﺴﺔ ﺍﻷﻭﻝ ﺇﺫﺍ ﻗﻄﻌﺘـﻬﺎ ﻋـﻦ ﺍﻹﺿـﺎﻓﺔ ﻗﻠـﺖ½ :ﺃﺥ ﻭﺃﺏ ...ﺇﱁ¼ ﲝﺬﻑ ﻻﻣﺎﺗِﻬﺎ ﻭﲜﻌﻞ ﺇﻋﺮﺍﺑِﻬﺎ ﻋﻠﻰ ﻋﻴﻨﺎﺗِﻬﺎ ،ﻭ½ﺫﹸﻭ ¼ﻻ ﻳﻘﻄﻊ ﻋﻦ ﺍﻹﺿﺎﻓﺔ ﻟﻮﺿﻌﻬﺎ ﻻﺯﻣﺔ ﻟﻺﺿـﺎﻓﺔ ﺇﻟﹶـﻰ ﺍﺳﻢ ﺍﳉﻨﺲ ﺍﳌﻈﻬﺮ" .ﻍ".
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kﺍﳋﺎﲤﺔ :ﰲ ﺍﻟﺘﻮﺍﺑﻊ ﺍﻋﻠﻢ ﺃﻥﹼ ﺍﻟﹼﱵ ﻣﺮﺕ ﻣﻦ ﺍﻷﲰﺎﺀ ﺍﳌﻌﺮﺑﺔ ﻛﺎﻥl )( ١
ﺇﻋﺮﺍﺑﻬﺎ ﺑﺎﻷﺻﺎﻟﺔ ﺑﺄﻥ ﺩﺧﻠﺘﻬﺎ ﺍﻟﻌﻮﺍﻣﻞ ﻣﻦ ﺍﳌﺮﻓﻮﻋﺎﺕ ﻭﺍﳌﻨﺼﻮﺑﺎﺕ ﻭﺍﺮﻭﺭﺍﺕ ،ﻓﻘﺪ ﻳﻜﻮﻥ ﺇﻋﺮﺍﺏ ﺍﻻﺳﻢ ﺑﺘﺒﻌﻴﺔ ﻣﺎ ﻗﺒﻠﻪ ،ﻭﻳﺴﻤﻰ ½ﺍﻟﺘﺎﺑﻊ¼؛
ﻷﻧﻪ ﻳﺘﺒﻊ ﻣﺎ ﻗﺒﻠﻪ ﰲ ﺍﻹﻋﺮﺍﺏ ،ﻭﻫﻮ ﻛﻞﹼ ﺛﺎﻥٍ ﻣﻌﺮﺏ ﺑﺈﻋﺮﺍﺏ ﺳﺎﺑﻘﻪ ﻣﻦ )(٢
) (١ﻗﻮﻟﻪ] :ﺍﳋﺎﲤﺔ ...ﺇﱁ[ ﻟﹶﻤﺎ ﻓﺮﻍ ﻋﻦ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺜﻠﺜﺔ ﺍﳌﺸﺘﻤﻠﺔ ﻋﻠﻰ ﺑﻴﺎﻥ ﺍﳌﻌﺮﺑﺎﺕ ﺑﺎﻷﺻﺎﻟﺔ ﺷﺮﻉ ﻓِﻲ ﺍﳋﺎﲤﺔ ﺍﶈﺘﻮﻳﺔ ﻋﻠﻰ ﺑﻴﺎﻥ ﺍﳌﻌﺮﺑﺎﺕ ﺑﺎﻟﺘﺒﻌﻴﺔ ،ﻓﻘﺎﻝ½ :ﺍﳋﺎﲤﺔ ...ﺇﱁ¼ ﻭﺍﳋﺎﲤﺔ :ﺃﻗﺼﻰ ﺍﻟﺸﺊ ﻭﺁﺧﺮﺗﻪ ﻭﻋﺎﻗﺒﺘﻪ ،ﻭﺍﻟﺘﻮﺍﺑﻊ ﲨﻊ ﺗﺎﺑﻊ ،ﻓﺈﻥ ﻗﻠﺖ :ﺍﻟﺘﺎﺑﻊ ﻋﻠﻰ ﻭﺯﻥ ½ﻓﺎﻋﻞ¼ ﻭﻭﺯﻧﻪ ﻻ ﳚﻤﻊ ﻋﻠﻰ ﻭﺯﻥ ½ﻓﻮﺍﻋﻞ¼ ﻓﻜﻴﻒ ﻳﺼﺢ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘﻮﺍﺑﻊ ﲨﻊ ﺗﺎﺑﻊ ،ﻗﻠﻨﺎ :ﻭﺯﻥ ﺍﻟﻔﺎﻋﻞ ﻋﻠﻰ ﻗﺴﻤﲔ :ﺍﲰﻲ ﻭﻭﺻﻔﻲ ،ﻓﺎﻟﻮﺻﻔﻲ ﻻ ﳚﻤﻊ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺯﻥ ،ﻭﺍﻻﲰﻲ ﳚﻤﻊ ﻋﻠﻴﻪ ،ﻭﺍﻟﺘﺎﺑﻊ ½ﻓﺎﻋﻞ¼ ﺍﲰﻲ؛ ﻷﻧﻪ ﺟﻌﻞ ﺍﲰﺎﹰ ﻷﻣﻮﺭ ﲬﺴﺔ ﻓﻨﻘﻞ ﻣﻦ ﺍﻟﻮﺻﻔﻴﺔ ﺇﻟﹶﻰ ﺍﻻﲰﻴﺔ ،ﻓﻠﻬﺬﺍ ﳚﻤﻊ ﻋﻠﻴﻪ ﻛـ½ﻛﻮﺍﻫﻞ¼ ﲨﻊ ½ﻛﺎﻫﻞ¼" ،ﺳﻦ" ﻭﻏﲑﻩ. ) (٢ﻗﻮﻟﻪ] :ﻭﻫﻮ[ ﻫﺬﺍ ﺷﺮﻭﻉ ﻓِﻲ ﺗﻌﺮﻳﻒ ﺍﻟﺘﺎﺑﻊ ،ﻓﻘﻮﻟﻪ½ :ﻭﻫﻮ ﻛﻞﹼ ﺛﺎﻥ¼ ﲟﻨـﺰﻟﺔ ﺍﳉﻨﺲ ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ ﻳﺸﺘﻤﻞ ﺍﻟﺘﺎﺑﻊ ﻭﻏﲑﻩ ﻣﻦ ﺧﱪ½ﻛﺎﻥ¼ ﻭﺧﱪ ½ﺇﻥﹼ¼ ﻭﳓﻮ ﺫﻟﻚ ،ﻭﻗﻮﻟﻪ½ :ﻣﻌﺮﺏ ﺑﺈﻋﺮﺍﺏ ﺳﺎﺑﻘﻪ¼ ﻓﺼﻞ ﺧﺮﺝ ﺑﻪ ﻣﺎ ﻟﻴﺲ ﲟﻌﺮﺏ ﺑﺈﻋﺮﺍﺏ ﺳﺎﺑﻘﻪ ﻛـ½ﺿﺮﺏ ﺿﺮﺏ ﺯﻳﺪ¼ ﻭ½ﺇﻥﹼ ﺇﻥﹼ ﺯﻳﺪﺍﹰ ﻗﺎﺋﻢ¼ ﻭ½ﺯﻳﺪ ﻗﺎﺋﻢ ﺯﻳﺪ ﻗﺎﺋﻢ¼ ﻓﺈﻥﹼ ﻛﻞﹼ ﻭﺍﺣﺪ ﻣﻦ ½ﺿﺮﺏ¼ ﺍﻟﺜﺎﻧِﻲ ﻭ½ﺇﻥﹼ¼ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﳉﻤﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺗﺎﺑﻊ؛ ﻷﻧﻪ ﺗﺄﻛﻴﺪ ﻟﻜﻨﻪ ﻟﻴﺲ ﺑﺈﻋﺮﺍﺏ ﺳﺎﺑﻘﻪ ،ﻭﻛﺬﺍ ﺧﺮﺝ ﺧﱪ ½ﻛﺎﻥ¼ ﻭﺧﱪ ½ﺇﻥﹼ¼ ﻓﺈﻥﹼ ﻛﻞﹼ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻭﺇﻥ ﻛﺎﻥ ﺛﺎﻧﻴﺎﹰ ﻟﻜﻨﻪ ﻟﻴﺲ ﲟﻌﺮﺏ ﺑﺈﻋﺮﺍﺏ ﺳﺎﺑﻘﻪ ،ﻭﻗﻮﻟﻪ½ :ﻣﻦ ﺟﻬﺔ ﻭﺍﺣﺪﺓ¼ ﺃﻱ :ﻣﻦ ﻣﻘﺘﺾ ﻭﺍﺣﺪ ،ﻓﺮﻓﻊ ½ﻋﺎﻗﻞ¼ ﻓِﻲ ﻣﺜﻞ ½ﺟﺎﺀﻧِﻲ ﺭﺟﻞ ﻋﺎﻗﻞ¼ ﻣﻦ ﺟﻬﺔ ﻭﺍﺣﺪﺓ ﺃﻱ :ﻣﻦ ﺟﻬﺔ ﻓﺎﻋﻠﻴﺔ ﻣﻮﺻﻮﻓﻪ ﻻ ﻣﻦ ﺟﻬﺔ ﻓﺎﻋﻠﻴﺔ ﺃﺧﺮﻯ ،ﻭﻛﺬﺍ ½ﺭﺃﻳﺖ ﺭﺟﻼﹰ ﻋﺎﻗﻼﹰ¼ ﻭ½ﻣﺮﺭﺕ ﺑﺮﺟﻞ ﻋﺎﻗﻞ¼ ،ﻓﺈﻥ ﻗﻠﺖ :ﺍﳌﺮﺍﺩ ﻣﻦ ﺟﻬﺔ ﻭﺍﺣﺪﺓ ﺃﻥ ﻳﻜﻮﻥ ﺇﻋﺮﺍﺏ ﺍﻟﺜﺎﻧِﻲ ﻭﺍﻟﺴﺎﺑﻖ ﲟﻘﺘﺾ ﻭﺍﺣﺪ ﻭﺧﱪ ﺍﳌﺒﺘﺪﺃ ﻛﺬﺍﻟﻚ؛ ﻷﻧﻪ ﺛﺎﻥ ﺑﺈﻋﺮﺍﺏ ﺳﺎﺑﻘﻪ ﻭﻫﻮ ﺍﳌﺒﺘﺪﺃ ﲟﻘﺘﺾ ﻭﺍﺣﺪ ﻭﻫﻮ ﺍﻟﻔﺎﻋﻠﻴﺔ ،ﻭﻛﺬﺍ ﺍﳌﻔﻌﻮﻝ ﺍﻟﺜﺎﻧِﻲ ﻣﻦ ﺑﺎﺏ ½ﻋﻠﻤﺖ¼ ﻭ½ﺃﻋﻄﻴﺖ¼ ﻓﺈﻧﻪ ﺛﺎﻥ ﺑﺈﻋﺮﺍﺏ ﺳﺎﺑﻘﻪ ﻭﻫﻮ ﺍﳌﻔﻌﻮﻝ ﺍﻷﻭﻝ ﲟﻘﺘﺾ ﻭﺍﺣﺪ ﻭﻫﻮ ﺍﳌﻔﻌﻮﻟﻴﺔ ،ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻛﻞﹼ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﺗﺎﺑﻌﺎﹰ ،ﻗﻠﻨﺎ :ﺍﳌﺮﺍﺩ ﺑﺎﳉﻬﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻭﺣﺪﺓ ﻓﺮﺩﻳﺔ ،ﻓﻴﺨﺮﺝ ﺧﱪ ﺍﳌﺒﺘﺪﺃ؛ ﺇﺫ ﺟﻬﺔ ﺭﻓﻊ ﺍﳌﺒﺘﺪﺃ ﻭﺍﳋﱪ ﻣﺘﺤﺪﺓ ﻧﻮﻋﺎﹰ ﻭﻫﻮ ﺍﻟﻔﺎﻋﻠﻴﺔ ﻻ ﻓﺮﺩﺍﹰ؛ ﻷﻥﹼ ﻓﺎﻋﻠﻴﺔ ﺍﳋﱪ ﻏﲑ ﻓﺎﻋﻠﻴﺔ ﺍﳌﺒﺘﺪﺃ؛ ﻷﻥﹼ ﻓﺎﻋﻠﻴﺔ ﺍﳌﺒﺘﺪﺃ ﻣﻦ ﺟﻬﺔ ﻛﻮﻧﻪ ﻣﺴﻨﺪﺍﹰ ﺇﻟﻴﻪ ﻭﻓﺎﻋﻠﻴﺔ ﺍﳋﱪ ﻣﻦ ﺟﻬﺔ ﻛﻮﻧﻪ ﺟﺰﺀ ﺛﺎﻧﻴﺎﹰ ﻣﻦ ﺍﳉﻤﻠﺔ ،ﻭﻛﺬﺍ ﺟﻬﺔ ﻧﺼﺐ ﻣﻔﻌﻮﻟﹶﻲ ﺑﺎﺏ ½ﻋﻠﻤﺖ¼
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kﺟﻬﺔ ﻭﺍﺣﺪﺓ ،ﻭﺍﻟﺘﻮﺍﺑﻊ ﲬﺴﺔ ﺃﻗﺴﺎﻡ :ﺍﻟﻨﻌﺖ ﻭﺍﻟﻌﻄﻒ ﺑﺎﳊﺮﻭﻑ ﻭﺍﻟﺘﺄﻛﻴﺪl )(١
ﻭﺍﻟﺒﺪﻝ ﻭﻋﻄﻒ ﺍﻟﺒﻴﺎﻥ : ،ﺍﻟﻨﻌﺖ ﺗﺎﺑﻊ ﻳﺪﻝﹼ ﻋﻠﻰ ﻣﻌﲎ ﰲ ﻣﺘﺒﻮﻋﻪ )(٢
ﳓﻮ½ :ﺟﺎﺀﱐ ﺭﺟﻞ ﻋﺎﱂ¼ ﺃﻭ ﰲ ﻣﺘﻌﻠﹼﻖ ﻣﺘﺒﻮﻋﻪ ﳓﻮ½ :ﺟﺎﺀﱐ ﺭﺟﻞ )(٣
ﻭ½ﺃﻋﻄﻴﺖ¼ ﻣﺘﺤﺪﺓ ﻧﻮﻋﺎﹰ ﻭﻫﻮ ﺍﳌﻔﻌﻮﻟﻴﺔ ﻻ ﻓﺮﺩﺍﹰ؛ ﻷﻥﹼ ﻣﻔﻌﻮﻟﻴﺔ ﺍﻟﺜﺎﻧِﻲ ﻏﲑ ﻣﻔﻌﻮﻟﻴﺔ ﺍﻷﻭﻝ؛ ﻷﻥﹼ ﻣﻔﻌﻮﻟﻴﺔ ﺍﳌﻔﻌﻮﻝ ﺍﻟﺜﺎﻧِﻲ ﻣﻦ ﺑﺎﺏ ½ﻋﻠﻤﺖ¼ ﻣﻦ ﺟﻬﺔ ﻛﻮﻧﻪ ﳏﻜﻮﻣﺎﹰ ﺑﻪ ﻭﻣﻔﻌﻮﻟﻴﺔ ﺍﳌﻔﻌﻮﻝ ﺍﻷﻭﻝ ﻣﻦ ﺟﻬﺔ ﻛﻮﻧﻪ ﳏﻜﻮﻣﺎﹰ ﻋﻠﻴﻪ ،ﻭﻣﻔﻌﻮﻟﻴﺔ ﺍﳌﻔﻌﻮﻝ ﺍﻟﺜﺎﻧِﻲ ﻣﻦ ﺑﺎﺏ ½ﺃﻋﻄﻴﺖ¼ ﻣﻦ ﺟﻬﺔ ﻛﻮﻧﻪ ﻣﺄﺧﻮﺫﺍﹰ ﻭﻣﻔﻌﻮﻟﻴﺔ ﺍﳌﻔﻌﻮﻝ ﺍﻷﻭﻝ ﻣﻦ ﺟﻬﺔ ﻛﻮﻧﻪ ﺁﺧﺬﺍﹰ ،ﻓﺈﻥ ﻗﻠﺖ :ﺍﻟﺘﻌﺮﻳﻒ ﻣﻨﻘﻮﺽ ﺑﺎﻟﺘﺎﺑﻊ ﺍﳌﻘﺪﻡ ﻋﻠﻰ ﺍﳌﺘﺒﻮﻉ ﻛﻘﻮﻟِﻬﻢ: ½ﻭﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻜﻢ ﺍﻟﺴﻼﻡ¼ ﻓﺈﻥﹼ ﺃﺻﻠﻪ½ :ﻋﻠﻴﻜﻢ ﺍﻟﺴﻼﻡ ﻭﺭﲪﺔ ﺍﷲ¼ ﻭﺑﻨﺤﻮ ½ﺑﻜﺮ¼ ﻓِﻲ ﻣﺜﻞ ½ﺟﺎﺀﻧِﻲ ﺯﻳﺪ ﻭﻋﻤﺮﻭ ﻭﺑﻜﺮ¼ ﻓﺈﻧﻪ ﺗﺎﺑﻊ ﻣﻊ ﺃﻧﻪ ﻟﻴﺲ ﺑﺜﺎﻥ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ½ﺯﻳﺪ¼ ،ﻗﻠﻨﺎ :ﺇﻥﹼ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺜﺎﻧِﻲ ﺍﳌﺘﺄﺧﺮ ﻓِﻲ ﺍﻟﺮﺗﺒﺔ ﻻ ﻓِﻲ ﺍﻟﺬﻛﺮ ﻓـ½ﻭﺭﲪﺔ ﺍﷲ¼ ﻣﺘﺄﺧﺮ ﺭﺗﺒﺔ ﻭﻟﻮﻛﺎﻥ ﻣﻘﺪﻣﺎﹰ ﺫﻛﺮﺍﹰ ،ﻭﺃﻳﻀﺎﹰ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺜﺎﻧِﻲ ﺍﳌﺘﺄﺧﺮ ﺑﺎﻟﻨﻈﺮ ﺇﻟﹶﻰ ﺍﳌﺘﺒﻮﻉ ﻻ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﻏﲑﻩ" ،ﺳﻦ" ﻭﻏﲑﻩ.
) (١ﻗﻮﻟﻪ] :ﲬﺴﺔ ﺃﻗﺴﺎﻡ[ ﻟﹶﻤﺎ ﻓﺮﻍ ﻋﻦ ﺗﻌﺮﻳﻒ ﺍﻟﺘﺎﺑﻊ ﺷﺮﻉ ﻓِﻲ ﺑﻴﺎﻥ ﺗﻘﺴﻴﻤﻪ ﻓﻘﺎﻝ½ :ﺍﻟﺘﻮﺍﺑﻊ ﲬﺴﺔ ﺃﻗﺴﺎﻡ ...ﺇﱁ¼ ﻭﺇﻧﻤﺎ ﺍﳓﺼﺮ ﺍﻟﺘﻮﺍﺑﻊ ﻓِﻲ ﲬﺴﺔ ﺃﻗﺴﺎﻡ؛ ﻷﻥﹼ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻣﺎ ﺗﺎﺑﻊ ﺃﻭ ﻣﺘﺒﻮﻉ ﺃﻭ ﻛﻼﳘﺎ ﻓﺈﻥ ﻛﺎﻥ ﺍﳌﻘﺼﻮﺩ ﻫﻮ ﺍﻟﺘﺎﺑﻊ ﻓﻬﻮ ﺍﻟﺒﺪﻝ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﻘﺼﻮﺩ ﻫﻮ ﺍﳌﺘﺒﻮﻉ ﻓﺎﻟﻐﺮﺽ ﻣﻦ ﺇﻳﺮﺍﺩ ﺍﻟﺘﺎﺑﻊ ﺇﻣﺎ ﺩﻻﻟﺔ ﻋﻠﻰ ﻣﻌﲎ ﻫﻮ ﺛﺎﺑﺖ ﻓِﻲ ﺍﳌﺘﺒﻮﻉ ﺃﻭ ﺗﻘﺮﺭﻩ ﺃﻭ ﺗﻮﺿﻴﺤﻪ ،ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻐﺮﺽ ﻫﻮ ﺍﻷﻭﻝ ﻓﻬﻮ ﺍﻟﻨﻌﺖ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺜﺎﻧِﻲ ﻓﻬﻮ ﺍﻟﺘﺄﻛﻴﺪ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺜﺎﻟﺚ ﻓﻬﻮ ﻋﻄﻒ ﺍﻟﺒﻴﺎﻥ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﻘﺼﻮﺩ ﻛﻠﻴﻬﻤﺎ ﻓﻬﻮ ﺍﻟﻌﻄﻒ ﺑﺎﳊﺮﻭﻑ" ،ﺳﻦ".
) (٢ﻗﻮﻟﻪ] :ﺍﻟﻨﻌﺖ[ ﻗﺪﻣﻪ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻟﺘﻮﺍﺑﻊ ﻟﻜﻮﻧﻪ ﺃﺷﺪ ﻣﺘﺎﺑﻌﺔ ﻭﺃﻛﺜﺮ ﺍﺳﺘﻌﻤﺎﻻﹰ ﻭﺃﻭﻓﺮ ﻓﺎﺋﺪﺓ ،ﻭﻗﻮﻟﻪ½ :ﺗﺎﺑﻊ¼ ﺟﻨﺲ ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ ﺷﺎﻣﻞ ﻟﻠﺘﻮﺍﺑﻊ ﻛﻠﹼﻬﺎ ،ﻭﻓﺼﻞ ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ ﳜﺮﺝ ﻋﻨﻪ ﻏﲑ ﺍﻟﺘﻮﺍﺑﻊ ،ﻭﻗﻮﻟﻪ½ :ﻳﺪﻝﹼ ﻋﻠﻰ ﻣﻌﲎ ﻓِﻲ ﻣﺘﺒﻮﻋﻪ¼ ﺍﺣﺘﺮﺍﺯ ﻋﻦ ﺑﺎﻗﻲ ﺍﻟﺘﻮﺍﺑﻊ" ،ﻱ" ﻭﻏﲑﻩ.
) (٣ﻗﻮﻟﻪ] :ﺃﻭ ﻓِﻲ ﻣﺘﻌﻠﹼﻖ ﻣﺘﺒﻮﻋﻪ ...ﺇﱁ[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﻓِﻲ ﻣﺘﺒﻮﻋﻪ¼ ﺃﻱ :ﺍﻟﻨﻌﺖ ﺇﻣﺎ ﺩﺍﻝﹼ ﻋﻠﻰ ﻣﻌﲎ ﻓِﻲ ﺍﳌﻨﻌﻮﺕ ﻭﻫﺬﺍ ﻗﺴﻢ ﺃﻭﻝ ﻣﻦ ﺍﻟﻨﻌﺖ ،ﺃﻭ ﺩﺍﻝﹼ ﻋﻠﻰ ﻣﻌﲎ ﻫﻮ ﺛﺎﺑﺖ ﻓِﻲ ﻣﺘﻌﻠﹼﻖ ﺍﳌﻨﻌﻮﺕ ﺑﺄﻥ ﻗﺎﻡ ﺑﺎﻟﹼﺬﻱ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﳌﻨﻌﻮﺕ ﻋﻼﻗﺔ ﻭﻫﺬﺍ ﻗﺴﻢ ﺛﺎﻥ ﻣﻦ ﺍﻟﻨﻌﺖ ،ﻭﺍﳌﺘﻌﻠﹼﻖ ﺇﻣﺎ ﻗﺮﻳﺐ ﻣﻦ ﺍﻟﻨﺴﺐ ﳓﻮ½ :ﺟﺎﺀﻧِﻲ ﺭﺟﻞ ﻋﺎﻟِﻢ ﺃﺑﻮﻩ¼ ﺃﻭ ﺑﻌﻴﺪ ﻋﻨﻪ ﳓﻮ½ :ﺟﺎﺀﻧِﻲ ﺭﺟﻞ ﻋﺎﻟِﻢ ﻏﻼﻡ ﺃﺑﻴﻪ¼ ﺃﻭ ﻗﺮﻳﺐ ﻣﻦ ﺍﳌﻠﻚ ﳓﻮ½ :ﺟﺎﺀﻧِﻲ ﺭﺟﻞ ﺣﺴﻦ ﻏﻼﻣﻪ¼ ﺃﻭ ﺍﳌﺨﺎﻟﻄﺔ ﳓﻮ½ :ﺟﺎﺀﻧِﻲ ﺭﺟﻞ ﻃﻮﻳﻞ ﺛﻮﺑﻪ¼" ،ﻱ".
i
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kﻋﺎﱂ ﺃﺑﻮﻩ¼ ﻭﻳﺴﻤﻰ ½ﺻﻔﺔ¼ ﺃﻳﻀﺎﹰ ،ﻭﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﻳﺘﺒﻊ ﻣﺘﺒﻮﻋﻪ ﰲ ﻋﺸﺮﺓl )(١
ﺃﺷﻴﺎﺀ ﰲ ﺍﻹﻋﺮﺍﺏ ﻭﺍﻟﺘﻌﺮﻳﻒ ﻭﺍﻟﺘﻨﻜﲑ ﻭﺍﻹﻓﺮﺍﺩ ﻭﺍﻟﺘﺜﻨﻴﺔ ﻭﺍﳉﻤﻊ
ﻭﺍﻟﺘﺬﻛﲑ ﻭﺍﻟﺘﺄﻧﻴﺚ ﳓﻮ½ :ﺟﺎﺀﱐ ﺭﺟﻞ ﻋﺎﱂ ﻭﺭﺟﻼﻥ ﻋﺎﳌﺎﻥ ﻭﺭﺟﺎﻝ
ﻋﺎﳌﻮﻥ ﻭﺯﻳﺪ ﺍﻟﻌﺎﱂ ﻭﺍﻣﺮﺃﺓ ﻋﺎﳌﺔ¼ ،ﻭﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ﺇﻧﻤﺎ ﻳﺘﺒﻊ ﻣﺘﺒﻮﻋﻪ ﰲ )(٢
ﺍﳋﻤﺴﺔ ﺍﻷﻭﻝ ﻓﻘﻂ ﺃﻋﲏ :ﺍﻹﻋﺮﺍﺏ ﻭﺍﻟﺘﻌﺮﻳﻒ ﻭﺍﻟﺘﻨﻜﲑ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ: ) (١ﻗﻮﻟﻪ] :ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ[ ﺃﻱ :ﺍﻟﻨﻌﺖ ﺍﻟﹼﺬﻱ ﻳﺪﻝﹼ ﻋﻠﻰ ﻣﻌﲎ ﻫﻮ ﺛﺎﺑﺖ ﻓِﻲ ﻣﺘﺒﻮﻋﻪ ﻳﺘﺒﻊ ﻣﺘﺒﻮﻋﻪ ﻓِﻲ ﻋﺸﺮﺓ ﺃﺷﻴﺎﺀ ،ﺛﻠﺜﺔ ﻣﻨﻬﺎ ﺫﻛﺮ ﳎﻤﻠﺔ ﻓِﻲ ﻗﻮﻟﻪ½ :ﻓِﻲ ﺍﻹﻋﺮﺍﺏ¼ ﺃﻱ :ﻓِﻲ ﺍﻟﺮﻓﻊ ﻭﺍﻟﻨﺼﺐ ﻭﺍﳉﺮ ،ﻭﺍﻟﺴﺒﻌﺔ ﺍﻟﺒﺎﻗﻴﺔ ﻫﻲ ﺍﻟﺘﻌﺮﻳﻒ ...ﺇﱁ ،ﻭﻳﻮﺟﺪ ﺃﺭﺑﻊ ﻣﻨﻬﺎ ﻓِﻲ ﻛﻞﹼ ﺗﺮﻛﻴﺐ :ﺃﺣﺪ ﻣﻦ ﺍﻹﻋﺮﺍﺏ ﻭﺛﺎﻥ ﻣﻦ ﺍﻟﺘﻌﺮﻳﻒ ﻭﺍﻟﺘﻨﻜﲑ ﻭﺛﺎﻟﺚ ﻣﻦ ﺍﻹﻓﺮﺍﺩ ﻭﺍﻟﺘﺜﻨﻴﺔ ﻭﺍﳉﻤﻊ ﻭﺭﺍﺑﻊ ﻣﻦ ﺍﻟﺘﺬﻛﲑ ﻭﺍﻟﺘﺄﻧﻴﺚ ،ﺇﻻﹼ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻨﻌﺖ ﻣﺼﺪﺭﺍﹰ ﻓﺤﻴﻨﺌﺬ ﻳﺴﺘﻮﻱ ﲨﻴﻊ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﳓﻮ½ :ﺭﺟﻞ ﻋﺪﻝ¼ ﻭ½ﺭﺟﻼﻥ ﻋﺪﻝ¼ ﻭ½ﺭﺟﺎﻝ ﻋﺪﻝ¼ ﻭ½ﺍﻣﺮﺃﺓ ﻋﺪﻝ¼ ﻭ½ﺍﻣﺮﺃﺗﺎﻥ ﻋﺪﻝ¼ ﻭ½ﻧﺴﺎﺀ ﻋﺪﻝ¼ ،ﺃﻭﻛﺎﻧﺖ ﺍﻟﻨﻌﺖ ﺃﻓﻌﻞ ﺍﻟﺘﻔﻀﻴﻞ ﺑِـ½ﻣِﻦ ¼ﻓﺈﻧﻪ ﻣﻔﺮﺩ ﻣﺬﻛﹼﺮ ﻻ ﻏﲑ ﳓﻮ: ½ﺭﺟﻞ ﺃﻓﻀﻞ ﻣﻦ ﺃﻱ ﺭﺟﻞ¼ ﻭ½ﺭﺟﺎﻝ ﺃﻓﻀﻞ ﻣﻦ ﺃﻱ ﺭﺟﻞ¼ ﻭ½ﺍﻣﺮﺃﺓ ﺃﻓﻀﻞ ﻣﻦ ﺃﻳﺔ ﺍﻣﺮﺃﺓ¼ ﻭ½ﻧﺴﺎﺀ ﺃﻓﻀﻞ ﻣﻦ ﺃﻳﺔ ﺍﻣﺮﺃﺓ¼ ،ﺃﻭﻛﺎﻧﺖ ﺍﻟﻨﻌﺖ ﺻﻔﺔ ﻳﺴﺘﻮﻱ ﻓﻴﻬﺎ ﺍﳌﺬﻛﹼﺮ ﻭﺍﳌﺆﻧﺚ ﳓﻮ½ :ﺭﺟﻞ ﻋﻼﻣﺔ¼ ﻭ½ﺍﻣﺮﺃﺓ ﻋﻼﻣﺔ¼ ،ﺃﻭ ﻛﺎﻧﺖ ﺍﻟﻨﻌﺖ ﻋﻠﻰ ﻭﺯﻥ ½ﻓﻌﻮﻝ¼ ﲟﻌﲎ ½ﻓﺎﻋﻞ¼ ﳓﻮ½ :ﺭﺟﻞ ﺻﺒﻮﺭ¼ ﻭ½ﺍﻣﺮﺃﺓ ﺻﺒﻮﺭ¼ ﺃﻱ: ﺻﺎﺑﺮ ﻭﺻﺎﺑﺮﺓ ،ﺃﻭ ﻋﻠﻰ ﻭﺯﻥ ½ﻓﻌﻴﻞ¼ ﲟﻌﲎ ½ﻣﻔﻌﻮﻝ¼ ﻛـ½ﺭﺟﻞ ﺟﺮﻳﺢ¼ ﻭ½ﺍﻣﺮﺃﺓ ﺟﺮﻳﺢ¼ ﺃﻱ :ﳎﺮﻭﺡ ﻭﳎﺮﻭﺣﺔ ،ﻭﺇﻧﻤﺎ ﻭﺟﺐ ﺗﺒﻌﻴﺔ ﺍﻟﻨﻌﺖ ﻟﻠﻤﻨﻌﻮﺕ ﻓِﻲ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻓِﻲ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﳌﻜﺎﻥ ﺍﻻﺗﺤﺎﺩ ﺑﲔ ﺍﻟﺼﻔﺔ ﻭﺍﳌﻮﺻﻮﻑ ﻓﻴﻤﺎ ﺻﺪﻗﺎ ﻋﻠﻴﻪ ،ﻭﻟﻘﻴﺎﻣﻬﺎ ﺑﺎﳌﻮﺻﻮﻑ" ،ﻱ". ) (٢ﻗﻮﻟﻪ] :ﻭﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻧِﻲ[ ﺃﻱ :ﺍﻟﻨﻌﺖ ﺍﻟﹼﺬﻱ ﻳﺪﻝﹼ ﻋﻠﻰ ﻣﻌﲎ ﻫﻮ ﺛﺎﺑﺖ ﻓِﻲ ﻣﺘﻌﻠﹼﻖ ﻣﺘﺒﻮﻋﻪ ﻳﺘﺒﻊ ﻣﺘﺒﻮﻋﻪ ﻓِﻲ ﺍﳋﻤﺴﺔ ﺍﻷﻭﻝ ﻓﻘﻂ ﺃﻱ :ﻓِﻲ ﺍﻹﻋﺮﺍﺏ ﻭﺍﻟﺘﻌﺮﻳﻒ ﻭﺍﻟﺘﻨﻜﲑ ،ﻭﻻ ﻳﺘﺒﻊ ﻓِﻲ ﺍﳋﻤﺴﺔ ﺍﻷﺧﺮﻯ ﺑﻞ ﺣﻜﻤﻪ ﻓﻴﻬﺎ ﺣﻜﻢ ﺍﻟﻔﻌﻞ ﺍﻟﹼﺬﻱ ﻓﺎﻋﻠﻪ ﻇﺎﻫﺮ؛ ﻷﻥﹼ ﺍﻟﻨﻌﺖ ﻓِﻲ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻳﺸﺒﻪ ﺍﻟﻔﻌﻞ ﻣﻦ ﺣﻴﺚ ﺇﻥﹼ ﻛﻼﹼ ﻣﻨﻬﻤﺎ ﻣﺴﻨﺪ ﺇﱃ ﻣﺎ ﺑﻌﺪﻩ ،ﻓﻜﻤﺎ ﺃﻥﹼ ﺍﻟﻔﻌﻞ ﳚﺐ ﺗﺬﻛﲑﻩ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻔﺎﻋﻞ ﻣﺬﻛﹼﺮﺍﹰ ﻭﺗﺄﻧﻴﺜﹸﻪ ﺇﺫﺍ ﻛﺎﻥ ﻣﺆﻧﺜﺎﹰ ﺣﻘﻴﻘﻴﺎ ﻭﺇﻓﺮﺍﺩﻩ ﺇﺫﺍ ﻛﺎﻥ ﻣﻈﻬﺮﺍﹰ ﻣﺜﻨﻰ ﻛﺎﻥ ﺃﻭ ﳎﻤﻮﻋﺎﹰ ،ﻓﻜﺬﺍ ﺍﻟﻨﻌﺖ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻣﺎ ﺑﻌﺪﻩ ﻓﺘﻘﻮﻝ½ :ﻣﺮﺭﺕ ﺑﺮﺟﻞ ﻗﺎﺋﻤﺔ ﺟﺎﺭﻳﺘﻪ¼ ﻭ½ﺑﺎﻣﺮﺃﺓ ﻗﺎﺋﻢ ﻏﻼﻣﻬﺎ¼ ﻭ½ﺑﺮﺟﻠﲔ ﻗﺎﺋﻢ ﺃﺑﻮﳘﺎ¼ ﻭ½ﺑﺮﺟﺎﻝ ﺫﺍﻫﺐ ﻏﻼﻣﻬﻢ¼" ،ﻍ" ﻭﻏﲑﻩ.
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﴿ﻣِﻦ ﻫـﺬِﻩِ ﺍﻟﹾﻘﹶﺮﻳﺔِ ﺍﻟﻈﱠﺎﻟِﻢِ ﺃﹶﻫﻠﹸﻬﺎ﴾]ﺍﻟﻨﺴﺎﺀ ،[٧٥ :ﻭﻓﺎﺋﺪﺓ ﺍﻟﻨﻌﺖ
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ﲣﺼﻴﺺl
ﺍﳌﻨﻌﻮﺕ ﺇﻥ ﻛﺎﻧﺎ ﻧﻜﺮﺗﲔ ﳓﻮ½ :ﺟﺎﺀﱐ ﺭﺟﻞ ﻋﺎﱂ¼ ،ﻭﺗﻮﺿﻴﺤﻪ ﺇﻥ ﻛﺎﻧﺎ ﻣﻌﺮﻓﺘﲔ ﳓﻮ½ :ﺟﺎﺀﱐ ﺯﻳﺪ ﺍﻟﻔﺎﺿﻞ¼ ،ﻭﻗﺪ ﻳﻜﻮﻥ ﻟِﻤﺠﺮﺩ ﺍﻟﺜﻨﺎﺀ
)( ٢
ﻭﺍﳌﺪﺡ ﳓﻮ﴿ :ﺑِﺴﻢِ ﺍﷲِ ﺍﻟﺮﺣﻤﻦِ ﺍﻟﺮﺣِﻴﻢِ ،ﻭﻗﺪ ﻳﻜﻮﻥ ﻟﻠﺬﻡ ﳓﻮ:
½ﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ¼ ،ﻭﻗﺪ ﻳﻜﻮﻥ ﻟﻠﺘﺄﻛﻴﺪ ﳓﻮ﴿ :ﻧﻔﹾﺨﺔﹲ )(٣
ﻭﺍﺣِﺪﺓﹲ﴾]ﺍﳊﺎﻗﺔ..............................................،[١٣:
) (١ﻗﻮﻟﻪ] :ﻓﺎﺋﺪﺓ ﺍﻟﻨﻌﺖ[ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺍﻟﻨﻌﺖ ﻣﻦ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﺃﻭ ﺍﻟﺜﺎﻧِﻲ ﺗﻔﻴﺪ ﺍﻟﺘﺨﺼﻴﺺ ﻓِﻲ ﺍﳌﻨﻌﻮﺕ ﺇﻥ ﻛﺎﻥ ﺍﳌﻨﻌﻮﺕ ﻧﻜﺮﺓ ،ﻭﺍﻟﺘﺨﺼﻴﺺ ﻋﻨﺪ ﺍﻟﻨﺤﺎﺓ ﻋﺒﺎﺭﺓ ﻋﻦ ﺗﻘﻠﻴﻞ ﺍﻟﺸﻴﻮﻉ ﻓِﻲ ﺍﻹﺎﻡ ﺍﳊﺎﺻﻞ ﻓِﻲ ﺍﳌﻨﻜﹼﺮﺍﺕ ﳓﻮ: ½ﺭﺟﻞ ﻋﺎﻟِﻢ¼ ﻓﺈﻥﹼ ﻗﻮﻟﻚ½ :ﺭﺟﻞ¼ ﻛﺎﻥ ﲝﺴﺐ ﺍﻟﻮﺿﻊ ﳏﺘﻤﻼﹰ ﻟﻜﻞﹼ ﻓﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻟﺮﺟﻞ ،ﻓﺈﺫﺍ ﻭﺻﻒ ﺑـ½ﻋﺎﻟِﻢ¼ ﺯﺍﻟﺖ ﺍﻟﺸﻴﻮﻉ ﻭﲣﺼﺺ ﺑﻔﺮﺩ ﻣﻦ ﺍﻷﻓﺮﺍﺩ ﺍﻟﹾﻤﺘﺼﻔﺔ ﺑﺎﻟﻌﻠﻢ ،ﻭﻗﻮﻟﻪ½ :ﺗﻮﺿﻴﺤﻪ¼ ﺃﻱ :ﺗﻮﺿﻴﺢ ﺍﳌﻨﻌﻮﺕ ...ﺇﱁ ،ﻭﺍﻟﺘﻮﺿﻴﺢ ﻋﺒﺎﺭﺓ ﻋﻦ ﺭﻓﻊ ﺍﻻﺣﺘﻤﺎﻝ ﺍﳊﺎﺻﻞ ﻓِﻲ ﺍﳌﻌﺎﺭﻑ ﳓﻮ½ :ﺯﻳﺪ ﺍﻟﻔﺎﺿﻞ¼ ﻓﺈﻥﹼ ﻗﻮﻟﻚ½ :ﺯﻳﺪ¼ ﳛﺘﻤﻞ ﺍﻟﻔﺎﺿﻞ ﻭﻏﲑﻩ ﻓﻠﹶﻤﺎ ﻭﺻﻒ ﺑـ½ﺍﻟﻔﺎﺿﻞ¼ ﺭﻓﻊ ﺍﺣﺘﻤﺎﻝ ﺍﻟﻐﲑ" ،ﻍ". ) (٢ﻗﻮﻟﻪ] :ﻟِﻤﺠﺮﺩ ﺍﻟﺜﻨﺎﺀ[ ﺃﻱ :ﻟِﻤﺤﺾ ﺍﻟﺜﻨﺎﺀ ﻭﺍﳌﺪﺡ ﻣﻦ ﻏﲑ ﲣﺼﻴﺺ ﻭﺗﻮﺿﻴﺢ ،ﻭﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻮﺻﻮﻑ ﻣﻌﻠﻮﻣﺎﹰ ﻋﻨﺪ ﺍﳌﺨﺎﻃﺐ ﺑﺬﻟﻚ ﺍﻟﻮﺻﻒ ﻗﺒﻞ ﺫﻛﺮﻩ ،ﻓﺈﻥ ﻟﹶﻢ ﻳﻜﻦ ﻣﻌﻠﻮﻣﺎﹰ ﻋﻨﺪﻩ ﺑﺬﻟﻚ ﺍﻟﻮﺻﻒ ﻗﺒﻞ ﺍﻟﺬﻛﺮ ﻟﹶﻢ ﻳﻜﻦ ﺍﻟﻨﻌﺖ ﻟِﻤﺤﺾ ﺍﻟﺜﻨﺎﺀ ﻭﺍﳌﺪﺡ ﺑﻞ ﻟﻠﺜﻨﺎﺀ ﻭﺍﻟﺘﻮﺿﻴﺢ.
) (٣ﻗﻮﻟﻪ] :ﻟﻠﺘﺄﻛﻴﺪ[ ﻳﻜﻮﻥ ﺍﻟﻨﻌﺖ ﻟﻠﺘﺄﻛﻴﺪ ﺇﺫﺍ ﺩﻝﹼ ﻋﻠﻰ ﻣﻌﲎ ﻳﺪﻝﹼ ﻋﻠﻴﻪ ﺍﳌﻨﻌﻮﺕ ﳓﻮ½ :ﻧﻔﺨﺔ ﻭﺍﺣﺪﺓ¼ ﻓﺈﻥﹼ ﻗﻮﻟﻪ: ½ﻭﺍﺣﺪﺓ¼ ﻧﻌﺖ ﻣﺆﻛﹼﺪ؛ ﻷﻧﻪ ﻳﺪﻝﹼ ﻋﻠﻰ ﻣﻌﲎ ﻫﻮ ﻣﺪﻟﻮﻝ ﺍﳌﻮﺻﻮﻑ؛ ﻷﻥﹼ ﺍﻟﺘﺎﺀ ﻓِﻲ ½ﻧﻔﺨﺔ¼ ﻟﻠﻮﺣﺪﺓ ﻓﻴﺪﻝﹼ ﻋﻠﻰ ﺍﻟﻮﺍﺣﺪ ،ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻟﻨﻌﺖ ﻟﻜﺸﻒ ﺍﳌﺎﻫﻴﺔ ﳓﻮ½ :ﺍﳉﺴﻢ ﺍﻟﻄﻮﻳﻞ ﺍﻟﻌﺮﻳﺾ ﺍﻟﻌﻤﻴﻖ¼ ﻭﻳﺴﻤﻰ ﺑـ½ﺍﻟﻨﻌﺖ ﺍﻟﻜﺎﺷﻒ¼ ،ﻭﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻨﻌﺖ ﺍﳌﺆﻛﹼﺪ ﻭﺍﻟﻨﻌﺖ ﺍﻟﻜﺎﺷﻒ ﺃﻥﹼ ﺍﻷﻭﻝ ﻳﺆﻛﹼﺪ ﺑﻌﺾ ﻣﻔﻬﻮﻡ ﺍﳌﻨﻌﻮﺕ ﳓﻮ: ½ﻋﺬﺍﺏ ﺷﺪﻳﺪ¼ ﻭ½ﺑﺪﺭ ﺭﻓﻴﻊ¼ ،ﻭﺍﻟﺜﺎﻧِﻲ ﻳﻜﺸﻒ ﲤﺎﻡ ﻣﺎﻫﻴﺔ ﺍﳌﻨﻌﻮﺕ ﻛﻤﺎ ﻣﺮ ،ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻟﻨﻌﺖ ﻟﻠﺘﻌﻤﻴﻢ ﳓﻮ½ :ﻛﺎﻥ ﺯﻳﺪ ﻓِﻲ ﻳﻮﻡ ﻣﻦ ﺍﻷﻳﺎﻡ¼ ﻳﻘﺼﺪ ﻓﻴﻪ ﻣﺠﺮﺩ ﻛﻮﻧﻪ ﻳﻮﻣﺎﹰ ﻻ ﺃﻣﺮ ﺯﺍﺋﺪ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﻛﻮﻧﻪ ﻳﻮﻡ ﺍﳋﻤﻴﺲ ﺃﻭ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ،ﻭﳓﻮ½ :ﺟﺎﺀﻧِﻲ ﺭﺟﻞ ﻣﻦ ﺍﻟﺮﺟﺎﻝ¼ ﻳﻘﺼﺪ ﻓﻴﻪ ﳎﺮﺩ ﻛﻮﻧﻪ ﺭﺟﻼﹰ ﻻ ﺃﻣﺮ ﺯﺍﺋﺪ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﻛﻮﻥ ﻋﺎﻟِﻤﺎﹰ ﺃﻭ ﺷﺎﻋﺮﺍﹰ ،ﻭﻗﺪ ﻳﻜﻮﻥ ﻟﻠﺘﺮﺣﻢ ﳓﻮ½ :ﺃﻧﺎ ﺯﻳﺪ ﺍﻟﻔﻘﲑ¼" ،ﻍ".
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kﻭﺍﻋﻠﻢ ﺃﻥﹼ ﺍﻟﻨﻜﺮﺓ ﺗﻮﺻﻒ ﺑﺎﳉﻤﻠﺔ ﺍﳋﱪﻳﺔ ﳓﻮ½ :ﻣﺮﺭﺕ ﺑﺮﺟﻞ ﺃﺑﻮﻩl )(١
ﻭﻻ ﻳﻮﺻﻒ ﺑﻪ: .
ﻋﺎﱂ ﺃﻭ ﻗﺎﻡ ﺃﺑﻮﻩ¼ ،ﻭﺍﳌﻀﻤﺮ ﻻ ﻳﻮﺻﻒ ﺍﻟﻌﻄﻒ ﺑﺎﳊﺮﻭﻑ ﺗﺎﺑﻊ ﻳﻨﺴﺐ ﺇﻟﻴﻪ ﻣﺎ ﻧﺴﺐ ﺇﱃ ﻣﺘﺒﻮﻋﻪ ﻭﻛﻼﳘﺎ )(٢
) (٣
) (١ﻗﻮﻟﻪ] :ﺑﺎﳉﻤﻠﺔ ﺍﳋﱪﻳﺔ[ ﻷﻥﹼ ﺍﳉﻤﻠﺔ ﻓِﻲ ﻗﻮﺓ ﺍﻟﻨﻜﺮﺓ ،ﻭﻻ ﻳﻮﺻﻒ ﺑِﻬﺎ ﺍﳌﻌﺮﻑ؛ ﻷﻥﹼ ﺍﻟﻨﻜﺮﺓ ﻻ ﺗﻘﻊ ﺻﻔﺔ ﻟﻠﻤﻌﺮﻓﺔ ،ﻭﺇﻧﻤﺎ ﺗﻮﺻﻒ ﺍﻟﻨﻜﺮﺓ ﺑﺎﳉﻤﻠﺔ ﺍﳋﱪﻳﺔ ﺃﻣﺎ ﺑﺎﳉﻤﻠﺔ ﻓﻸﻥﹼ ﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻟﻨﻌﺖ ﻫﻮ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﻣﻌﲎ ﻫﻮ ﺛﺎﺑﺖ ﻓِﻲ ﺍﳌﻨﻌﻮﺕ ﻭﻫﺬﺍ ﺍﻟﻐﺮﺽ ﻛﻤﺎ ﳛﺼﻞ ﺑﺎﳌﻔﺮﺩ ﻛﺬﻟﻚ ﳛﺼﻞ ﺑﺎﳉﻤﻠﺔ ،ﻭﺃﻣﺎ ﺑﺎﳋﱪﻳﺔ ﻓﻸﻥﹼ ﺍﻹﻧﺸﺎﺋﻴﺔ ﻛﺎﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻭﺍﻟﺘﻤﻨﻲ ﻭﻏﲑﻫﺎ ﻻ ﺗﻘﻊ ﺻﻔﺔ ﻭﻻ ﺻﻠﺔ ﻭﻻ ﺣﺎﻻﹰ ﻓﻼ ﺧﱪﺍﹰ" ،ﻱ".
) (٢ﻗﻮﻟﻪ] :ﻻ ﻳﻮﺻﻒ[ ﺃﻱ :ﻻ ﻳﻜﻮﻥ ﺷﺊ ﺻﻔﺔ ﻟﻠﻤﻀﻤﺮ؛ ﻷﻥﹼ ﻓﺎﺋﺪﺓ ﺍﻟﺼﻔﺔ ﺍﻷﺻﻠﻴﺔ ﻓِﻲ ﺍﳌﻌﺎﺭﻑ ﻫﻮ ﺍﻟﺘﻮﺿﻴﺢ ﻭﺿﻤﲑ ﺍﳌﺘﻜﻠﹼﻢ ﻭﺍﳌﺨﺎﻃﺐ ﺃﻋﺮﻑ ﺍﳌﻌﺎﺭﻑ ﻓﺘﻮﺿﻴﺤﻪ ﲢﺼﻴﻞ ﺍﳊﺎﺻﻞ ،ﻭﺃﻣﺎ ﺿﻤﲑ ﺍﻟﻐﺎﺋﺐ ﻓﻤﺤﻤﻮﻝ ﻋﻠﻴﻪ ﻃﺮﺩﺍﹰ ﻟﻠﺒﺎﺏ ،ﻭﻛﺬﺍ ﻻ ﻳﻮﺻﻒ ﺷﺊ ﺑﺎﳌﻀﻤﺮ؛ ﻷﻥﹼ ﺍﳌﻮﺻﻮﻑ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺃﻋﺮﻑ ﻣﻦ ﺍﻟﺼﻔﺔ ﺃﻭ ﻣﺴﺎﻭﻳﺎﹰ ﻟﹶﻬﺎ ،ﻭﻻ ﺷﺊ ﺃﻋﺮﻑ ﻣﻦ ﺍﳌﻀﻤﺮ ﻭﻻ ﻣﺴﺎﻭ ﻟﻪ ﺣﺘﻰ ﻳﻮﺻﻒ ﺑﻪ ،ﻓﺈﻥ ﻗﻠﺖ :ﻳﺸﻜﻞ ﻫﺬﺍ ﺍﻷﺻﻞ ﻓِﻲ ﳓﻮ½ :ﻣﺮﺭﺕ ﺑﺰﻳﺪ ﺻﺪﻳﻘﻚ¼ ﻋﻨﺪ ﺳﻴﺒﻮﻳﻪ؛ ﻷﻥﹼ ﺍﳌﻀﺎﻑ ﺇﱃ ﺿﻤﲑ ﺍﳌﺨﺎﻃﺐ ﺃﻋﺮﻑ ﻣﻦ ﺍﻟﻌﻠﹶﻢ ﻋﻨﺪﻩ، ﻭﻓِﻲ ﳓﻮ½ :ﻣﺮﺭﺕ ﺑﺎﻟﺮﺟﻞ ﺍﻟﹼﺬﻱ ﻗﺎﻡ ﺃﺑﻮﻩ¼ ﻋﻨﺪ ﺍﻟﻜﻮﻓﻴﲔ؛ ﻷﻥﹼ ﺍﳌﻮﺻﻮﻝ ﺃﻋﺮﻑ ﻣﻦ ﺍﳌﻌﺮﻑ ﺑﺎﻟﻼﻡ ﻋﻨﺪﻫﻢ ،ﻭﻓِﻲ ﳓﻮ½ :ﻣﺮﺭﺕ ﺑﺰﻳﺪ ﻫﺬﺍ¼ ﻋﻨﺪ ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ؛ ﻷﻥﹼ ﺍﺳﻢ ﺍﻹﺷﺎﺭﺓ ﺃﻋﺮﻑ ﻣﻦ ﺍﻟﻌﻠﹶﻢ ﻋﻨﺪﻩ ،ﻗﻠﻨﺎ: ﺇﺫﺍ ﻭﺟﺪ ﺍﻷﻋﺮﻑ ﻓِﻲ ﻣﺬﻫﺐ ﺣﺎﻝ ﻛﻮﻧﻪ ﻭﺍﻗﻌﺎﹰ ﺻﻔﺔ ﻟﻐﲑ ﺍﻷﻋﺮﻑ ﻓﻬﻮ ﺑﺪﻝ ﻋﻨﺪ ﺻﺎﺣﺐ ﺫﻟﻚ ﺍﳌﺬﻫﺐ ﻻ ﺻﻔﺔ ،ﻓـ½ﺻﺪﻳﻘﻚ¼ ﻓِﻲ ﺍﳌﺜﺎﻝ ﺍﻷﻭﻝ ﺑﺪﻝ ﻋﻨﺪ ﺳﻴﺒﻮﻳﻪ ﻻ ﺻﻔﺔ ،ﻭﻛﺬﺍ ½ﺍﻟﹼﺬﻱ¼ ﻓِﻲ ﺍﳌﺜﺎﻝ ﺍﻟﺜﺎﻧِﻲ ﺑﺪﻝ ﻋﻨﺪ ﺍﻟﻜﻮﻓﻴﲔ ﻻ ﺻﻔﺔ ،ﻭﻛﺬﺍ ﺍﺳﻢ ﺍﻹﺷﺎﺭﺓ ﻓِﻲ ﺍﳌﺜﺎﻝ ﺍﻟﺜﺎﻟﺚ ﺑﺪﻝ ﻋﻨﺪ ﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ ﻻ ﺻﻔﺔ ،ﻓﻼ ﻳﺮﺩ ﻣﺎ ﺫﻛﺮﺕ" ،ﻭ ،ﻣﻖ" ﻣﻠﺨﺼﺎﹰ.
) (٣ﻗﻮﻟﻪ] :ﺍﻟﻌﻄﻒ[ ﻫﻮ ﻓِﻲ ﺍﻟﻠﻐﺔ :ﺍﻹﻣﺎﻟﺔ ﻛﻤﺎ ﻳﻘﺎﻝ½ :ﻋﻄﻔﺖ ﺍﻟﻨﺨﻠﺔ ﺇﱃ ﺍﻻﺭﺽ¼ ﺇﺫﺍ ﻣﺎﻟﺖ ﺇﻟﻴﻬﺎ ،ﻭﻟﻘﹼﺐ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻣﻦ ﺍﻟﺘﻮﺍﺑﻊ ﺑﻪ ﻹﻣﺎﻟﺔ ﺍﳌﻌﻄﻮﻑ ﺇﱃ ﻣﺎ ﻗﺒﻠﻪ ،ﻭﺳﻤﻲ ﺃﻳﻀﺎﹰ ﺑـ½ﻋﻄﻒ ﺍﻟﻨﺴﻖ¼؛ ﻷﻧﻪ ﻣﻊ ﻣﺘﺒﻮﻋﻪ ﻋﻠﻰ ﻧﺴﻖ ﻭﺍﺣﺪ؛ ﻷﻥﹼ ﻛﻼ ﻣﻨﻬﻤﺎ ﻣﻘﺼﻮﺩ ﺑﺎﻟﻨﺴﺒﺔ ،ﻭﻓِﻲ ﺍﻻﺻﻄﻼﺡ ﻣﺎ ﻗﺎﻝ ﺍﳌﺺ ،ﻓﻘﻮﻟﻪ½ :ﺗﺎﺑﻊ¼ ﺟﻨﺲ ﺷﺎﻣﻞ ﻟﻠﺘﻮﺍﺑﻊ ﻛﻠﹼﻬﺎ ،ﻭﻗﻮﻟﻪ½ :ﻳﻨﺴﺐ ﺇﻟﻴﻪ ...ﺇﱁ¼ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻨﺴﺒﺔ ﺃﻋﻢ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﻋﻠﻰ ﻭﺟﻪ ﺍﻹﳚﺎﺏ ﺃﻭ ﺍﻟﺴﻠﺐ ،ﻭﻗﻮﻟﻪ½ :ﻛﻼﳘﺎ ...ﺇﱁ¼ ﻓﺼﻞ ﺧﺮﺝ ﺑﻪ ﺳﺎﺋﺮ ﺍﻟﺘﻮﺍﺑﻊ ﻏﲑﻩ؛ ﻷﻥﹼ ﻏﲑﻩ ﺇﻥ ﻛﺎﻥ ﺑﺪﻻﹰ ﻓﺎﳌﻘﺼﻮﺩ ﻫﻮ ﺍﻟﺘﺎﺑﻊ ﻓﻘﻂ ،ﻭﺇﻥ ﻛﺎﻥ ﻏﲑ ﺍﻟﺒﺪﻝ ﻓﺎﳌﻘﺼﻮﺩ ﻫﻮ ﺍﳌﺘﺒﻮﻉ ﻓﻘﻂ" ،ﻣﻖ" ﻭﻏﲑﻩ.
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kﻣﻘﺼﻮﺩﺍﻥ ﺑﺘﻠﻚ ﺍﻟﻨﺴﺒﺔ ،ﻭﻳﺴﻤﻰ ½ﻋﻄﻒ ﺍﻟﻨﺴﻖ¼ ،ﻭﺷﺮﻃﻪ ﺃﻥ ﻳﻜﻮﻥ ﺑﻴﻨﻪl ﻭﺑﲔ ﻣﺘﺒﻮﻋﻪ ﺃﺣﺪ ﺣﺮﻭﻑ ﺍﻟﻌﻄﻒ ﻭﺳﻴﺄﰐ ﺫﻛﺮﻫﺎ ﰲ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ ﺇﻥ
ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﳓﻮ½ :ﻗﺎﻡ ﺯﻳﺪ ﻭﻋﻤﺮﻭ¼ ،ﻭﺇﺫﺍ ﻋﻄﻒ ﻋﻠﻰ ﺍﻟﻀﻤﲑ ﺍﳌﺮﻓﻮﻉ )(١
ﺍﳌﺘﺼﻞ ﳚﺐ ﺗﺄﻛﻴﺪﻩ ﺑﺎﻟﻀﻤﲑ ﺍﳌﻨﻔﺼﻞ ﳓﻮ½ :ﺿﺮﺑﺖ ﺃﻧﺎ ﻭﺯﻳﺪ¼ ﺇﻻﹼ )(٢
ﺇﺫﺍ ﻓﺼﻞ ﳓﻮ½ :ﺿﺮﺑﺖ ﺍﻟﻴﻮﻡ ﻭﺯﻳﺪ¼ ،ﻭﺇﺫﺍ ﻋﻄﻒ ﻋﻠﻰ ﺍﻟﻀﻤﲑ ﺍﻟﹾﻤﺠﺮﻭﺭ )(٣
ﳚﺐ ﺇﻋﺎﺩﺓ ﺣﺮﻑ ﺍﳉﺮ ﳓﻮ½ :ﻣﺮﺭﺕ ﺑﻚ ﻭﺑﺰﻳﺪ¼ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ )( ٤
) (١ﻗﻮﻟﻪ] :ﺯﻳﺪ ﻭﻋﻤﺮﻭ[ ﻓـ½ﻋﻤﺮﻭ¼ ﺗﺎﺑﻊ ﻳﻨﺴﺐ ﺇﻟﻴﻪ ﻣﺎ ﻧﺴﺐ ﺇﱃ ﻣﺘﺒﻮﻋﻪ ﻭﻫﻮ ﺍﻟﻘﻴﺎﻡ ﻭﻛﻼﳘﺎ ﻣﻘﺼﻮﺩﺍﻥ ﺑﻨﺴﺒﺔ ﺍﻟﻘﻴﺎﻡ. ) (٢ﻗﻮﻟﻪ] :ﳚﺐ ﺗﺄﻛﻴﺪﻩ[ ﺃﻱ :ﺗﺄﻛﻴﺪ ﺿﻤﲑ ﻣﺮﻓﻮﻉ ﻣﺘﺼﻞ ﺑﺎﺭﺯﺍﹰ ﻛﺎﻥ ﺃﻭ ﻣﺴﺘﺘﺮﺍﹰ ﺑﺎﻟﻀﻤﲑ ﺍﳌﺮﻓﻮﻉ ﺍﳌﻨﻔﺼﻞ ﺃﻭﻻﹰ ﺛﹸﻢ ﻋﻄﻒ ﻋﻠﻴﻪ؛ ﻷﻥﹼ ﺍﻟﻀﻤﲑ ﺍﳌﺮﻓﻮﻉ ﺍﳌﺘﺼﻞ ﻛﺎﳉﺰﺀ ﻣﻦ ﺍﻟﻔﻌﻞ ﻟﻔﻈﺎﹰ ﻭﻣﻌﲎ ﻓﻠﻮ ﻋﻄﻒ ﻋﻠﻴﻪ ﺑﻼ ﺗﺄﻛﻴﺪﻩ ﺃﻭﻻﹰ ﲟﻨﻔﺼﻞ ﻟﺰﻡ ﺍﻟﻌﻄﻒ ﻋﻠﻰ ﺑﻌﺾ ﺣﺮﻭﻑ ﺍﻟﻜﻠﻤﺔ ﻭﻫﻮ ﺑﺎﻃﻞ ﻓﻴﺠﺐ ﺗﺄﻛﻴﺪﻩ ﲟﻨﻔﺼﻞ ،ﻭﻫﺬﺍ ﻋﻨﺪ ﺍﳌﺺ ،ﻭﺫﻫﺐ ﺍﻟﺒﺼﺮﻳﻮﻥ ﺇﱃ ﺃﻧﻪ ﻣﺴﺘﺤﺴﻦ ﻻ ﻭﺍﺟﺐ ،ﻓﻴﺠﻮﺯ ﺍﻟﻌﻄﻒ ﻋﻠﻰ ﺍﻟﻀﻤﲑ ﺍﳌﺮﻓﻮﻉ ﺍﳌﺘﺼﻞ ﺑﻼ ﺗﺄﻛﻴﺪﻩ ﺑﺎﳌﻨﻔﺼﻞ ﻋﻨﺪﻫﻢ ﻟﻜﻦ ﻋﻠﻰ ﻗﺒﺢ ،ﻭﺍﻟﻜﻮﻓﻴﻮﻥ ﺇﱃ ﺟﻮﺍﺯﻩ ﺑﻼ ﻗﺒﺢ ،ﻭﺇﻧﻤﺎ ﻗﺎﻝ ﺍﳌﺺ½ :ﻋﻠﻰ ﺍﳌﺮﻓﻮﻉ ﺍﳌﺘﺼﻞ¼ ﺍﺣﺘﺮﺍﺯﺍﹰ ﻋﻤﺎ ﺇﺫﺍ ﻋﻄﻒ ﻋﻠﻰ ﺍﳌﻨﺼﻮﺏ ﺍﳌﺘﺼﻞ ﺃﻭ ﻋﻠﻰ ﺍﳌﺮﻓﻮﻉ ﺍﳌﻨﻔﺼﻞ ،ﻓﺈﻧﻪ ﳚﻮﺯ ﻣﻄﻠﻘﺎﹰ ﺳﻮﺍﺀ ﺃﻛﹼﺪ ﺑﺎﳌﻨﻔﺼﻞ ﺃﻭ ﻻ ﳓﻮ½ :ﺿﺮﺑﺘﻚ ﻭﺯﻳﺪﺍﹰ¼ ﻭ½ﻣﺎ ﺟﺎﺀﻧِﻲ ﺇﻻﹼ ﺃﻧﺖ ﻭﺯﻳﺪ¼" ،ﻱ" ﻭﻏﲑﻩ. ) (٣ﻗﻮﻟﻪ] :ﺇﻻﹼ ﺇﺫﺍ ﻓﺼﻞ[ ﺍﺳﺘﺜﻨﺎﺀ ﻣﻔﺮﻍ ﺃﻱ :ﺃﻛﹼﺪ ﺍﻟﻀﻤﲑ ﺍﳌﺮﻓﻮﻉ ﺍﳌﺘﺼﻞ ﺑﺎﳌﻨﻔﺼﻞ ﻗﺒﻞ ﺍﻟﻌﻄﻒ ﻋﻠﻴﻪ ﻓِﻲ ﲨﻴﻊ ﺍﻷﻭﻗﺎﺕ ﺇﻻﹼ ﻭﻗﺖ ﻭﻗﻮﻉ ﺍﻟﻔﺼﻞ ﺑﲔ ﺍﳌﻌﻄﻮﻑ ﻭﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ ﻓﺤﻴﻨﺌﺬ ﳚﻮﺯ ﺗﺮﻙ ﺍﻟﺘﺄﻛﻴﺪ، ﻭﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﻔﺼﻞ ﻗﺒﻞ ﺍﻟﻌﺎﻃﻒ ﳓﻮ½ :ﺿﺮﺑﺖ ﺍﻟﻴﻮﻡ ﻭﺯﻳﺪ¼ ﺃﻭ ﺑﻌﺪﻩ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻣﺎ ﺃﹶﺷﺮﻛﹾﻨﺎ ﻭﻻﹶ ﺁﺑﺎﺅﻧﺎ﴾]ﺍﻷﻧﻌﺎﻡ ،[١٤٨ :ﻭﺇﻧﻤﺎ ﺟﺎﺯ ﺗﺮﻙ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻨﺪ ﺍﻟﻔﺼﻞ ﻟﻄﺮﻳﺎﻥ ﻓﺘﻮﺭ ﻓِﻲ ﺍﳌﻌﻄﻮﻑ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﺒﻌﺪ ﻋﻦ ﺍﳌﺘﺒﻮﻉ" ،ﻱ".
) (٤ﻗﻮﻟﻪ] :ﳚﺐ ﺇﻋﺎﺩﺓ ...ﺇﱁ[ ﻷﻥﹼ ﺍﻻﺗﺼﺎﻝ ﺑﲔ ﺍﳉﺎﺭ ﻭﺍﻟﹾﻤﺠﺮﻭﺭ ﺃﺷﺪ ﻣﻦ ﺍﻻﺗﺼﺎﻝ ﺍﻟﹼﺬﻱ ﺑﲔ ﺍﻟﻔﻌﻞ ﻭﺍﻟﻔﺎﻋﻞ ،ﻓﻠﻤﺎ ﻟﹶﻢ ﳚﺰ ﺍﻟﻌﻄﻒ ﻋﻠﻰ ﺍﻟﻀﻤﲑ ﺍﳌﺮﻓﻮﻉ ﺍﳌﺘﺼﻞ ﺑﻼ ﺗﺄﻛﻴﺪﻩ ﺑﺎﳌﻨﻔﺼﻞ ﻛﺬﻟﻚ ﻻ ﳚﻮﺯ
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ﺍﻟﻌﻄﻒ ﻋﻠﻰ ﺍﻟﻀﻤﲑ ﺍﻟﹾﻤﺠﺮﻭﺭ ﺑﻼ ﺇﻋﺎﺩﺓ ﺍﳉﺎﺭ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﻭﺟﻮﺏ ﺇﻋﺎﺩﺓ ﺍﳉﺎﺭ ﻓِﻲ ﺣﺎﻝ ﺍﻟﺴﻌﺔ ،ﻭﳚﻮﺯ
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kﺍﳌﻌﻄﻮﻑ ﰲ ﺣﻜﻢ ﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ ﺃﻋﲏ :ﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻭﻝ ﺻﻔﺔ ﻟﺸﺊ ﺃﻭl )(١
ﺧﱪﺍﹰ ﻷﻣﺮ ﺃﻭ ﺻﻠﺔ ﺃﻭ ﺣﺎﻻﹰ ﻓﺎﻟﺜﺎﱐ ﻛﺬﻟﻚ ﺃﻳﻀﺎﹰ ،ﻭﺍﻟﻀﺎﺑﻄﺔ ﻓﻴﻪ ﺃﻧﻪ ﺣﻴﺚ )(٢
ﳚﻮﺯ ﺃﻥ ﻳﻘﺎﻡ ﺍﳌﻌﻄﻮﻑ ﻣﻘﺎﻡ ﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ ﺟﺎﺯ ﺍﻟﻌﻄﻒ ،ﻭﺣﻴﺚ ﻻ ﻓﻼ ،ﻭﺍﻟﻌﻄﻒ ﻋﻠﻰ ﻣﻌﻤﻮﱄ ﻋﺎﻣﻠﲔ ﳐﺘﻠﻔﲔ ﺟﺎﺋﺰ ﺇﻥ ﻛﺎﻥ ﺍﳌﻌﻄﻮﻑ )(٣
ﺗﺮﻛﻬﺎ ﻓِﻲ ﺣﺎﻝ ﺍﻻﺿﻄﺮﺍﺭ ﻋﻨﺪ ﺍﻟﺒﺼﺮﻳﲔ ،ﻭﺃﺟﺎﺯ ﺍﻟﻜﻮﻓﻴﻮﻥ ﺗﺮﻛﻬﺎ ﻣﻄﻠﻘﺎﹰ ،ﻭﻋﻦ ﺍﳉﺮﻣﻲ ﺃﻧﻪ ﳚﻮﺯ ﺍﻟﻌﻄﻒ ﺑﻐﲑ ﺍﻹﻋﺎﺩﺓ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻀﻤﲑ ﳎﺮﻭﺭﺍﹰ ﺑﻈﺎﻫﺮ ﳓﻮ½ :ﻣﺮﺭﺕ ﺑﻚ ﻧﻔﺴﻚ ﻭﺯﻳﺪ¼" ،ﻱ".
) (١ﻗﻮﻟﻪ] :ﻓِﻲ ﺣﻜﻢ ﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ[ ﺃﻱ :ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ ﺻﻔﺔ ﻟﺸﺊ ﺃﻭ ﺧﱪﺍﹰ ﻷﻣﺮ ﺃﻭ ﺻﻠﺔ ﺃﻭ ﺣﺎﻻﹰ ﻓﻜﺎﻥ ﺍﳌﻌﻄﻮﻑ ﺃﻳﻀﺎﹰ ﺻﻔﺔ ﺃﻭ ﺻﻠﺔ ﺃﻭ ﺣﺎﻻﹰ ﳓﻮ½ :ﺟﺎﺀﻧِﻲ ﺯﻳﺪ ﺍﻟﻌﺎﻟِﻢ ﻭﺍﻟﺒﺎﻟﻎ¼ ﻭ½ﺯﻳﺪ ﻋﺎﻗﻞ ﻭﺷﺎﻋﺮ¼ ﻭ½ﻗﺎﻡ ﺍﻟﹼﺬﻱ ﺻﻠﹼﻰ ﻭﺻﺎﻡ¼ ﻭ½ﺿﺮﺏ ﺯﻳﺪ ﻣﺸﺪﻭﺩﺍﹰ ﻭﻗﺎﺋﻤﺎﹰ¼ ،ﻭﻛﺬﺍ ﺇﺫﺍ ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﻓِﻲ ﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ ﺿﻤﲑ ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﻓِﻲ ﺍﳌﻌﻄﻮﻑ ﺃﻳﻀﺎﹰ ﺿﻤﲑ ﻓﻴﺠﻮﺯ ﺃﻥ ﻳﻘﺎﻝ½ :ﺯﻳﺪ ﻗﺎﻡ ﺃﺑﻮﻩ ﻭﻗﻌﺪ
ﺃﺧﻮﻩ¼ ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﻘﺎﻝ½ :ﺯﻳﺪ ﻗﺎﻡ ﺃﺑﻮﻩ ﻭﻗﻌﺪ ﺃﺥ¼ ،ﺛﹸﻢ ﺍﻋﻠﻢ ﺃﻥﹼ ﺍﳌﻌﻄﻮﻑ ﻓِﻲ ﺣﻜﻢ ﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ ﺇﻻﹼ ﻓﻴﻤﺎ ﳜﺘﺺ ﺑﺎﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ ﻭﻻ ﻳﺘﻌﺪﺍﻩ ﺇﱃ ﻏﲑﻩ ﻛﺎﻟﺒﻨﺎﺀ ﳓﻮ½ :ﻻ ﺭﺟﻞﹶ ﻭﺯﻳﺪ ¼ﻭ½ﻳﺎ ﺯﻳﺪ ﻭﻋﺒﺪ ﺍﷲ¼ ﻓﺈﻥﹼ ﺑﻨﺎﺀ ﺍﺳﻢ ½ﻻﹶ¼ ﺍﻟﹼﺘِﻲ ﻟﻨﻔِﻲ ﺍﳉﻨﺲ ﳜﺘﺺ ﺑﺎﲰﻬﺎ ﺍﳌﻨﻜﹼﺮ ﻓﻼ ﻳﺘﻌﺪﻯ ﺇﱃ ﻣﺎ ﻋﻄﻒ ﻋﻠﻴﻪ ﻣﻦ ﺍﳌﻌﺮﻓﺔ، ﻭﻛﺬﺍ ﺑﻨﺎﺀ ﺍﳌﻨﺎﺩﻯ ﳜﺘﺺ ﺑﺎﳌﻨﺎﺩﻯ ﺍﳌﻔﺮﺩ ﺍﳌﻌﺮﻓﺔ ﻓﻼ ﻳﺘﻌﺪﻯ ﺇﱃ ﻣﺎ ﻋﻄﻒ ﻋﻠﻴﻪ ﻣﻦ ﺍﳌﻀﺎﻑ ،ﻭﻛﺬﺍ ﺍﻟﺘﺠﺮﺩ ﻋﻦ ﺍﻟﻼﻡ ﳜﺘﺺ ﺑﺎﳌﻨﺎﺩﻯ ﻟﺪﻓﻊ ﺍﺟﺘﻤﺎﻉ ﺁﻟﺘﻲ ﺍﻟﺘﻌﺮﻳﻒ ﻓﻼ ﻳﺘﻌﺪﻯ ﺇﱃ ﻣﺎ ﻋﻄﻒ ﻋﻠﻴﻪ ﳓﻮ½ :ﻳﺎ ﺯﻳﺪ ﻭﺍﳊﺎﺭﺙ¼ ،ﻭﻛﺬﺍ ﺍﺷﺘﻤﺎﻝ ﺍﻟﻀﻤﲑ ﳐﺘﺺ ﺑﺎﳋﱪ ﺍﳌﺸﺘﻖ ﻓﻼ ﻳﺘﻌﺪﻯ ﺇﱃ ﻣﺎ ﻋﻄﻒ ﻣﻦ ﺍﳉﻮﺍﻣﺪ ﳓﻮ½ :ﺯﻳﺪ ﺷﺠﺎﻉ ﻭﻏﻼﻡ¼ ﻓﻼ ﻳﻜﻮﻥ ﺍﳌﻌﻄﻮﻑ ﻓِﻲ ﻫﺬﻩ ﺍﳌﻮﺍﺿﻊ ﻓِﻲ ﺣﻜﻢ ﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ" ،ﻱ".
) (٢ﻗﻮﻟﻪ] :ﻭﺍﻟﻀﺎﺑﻄﺔ ...ﺇﱁ[ ﺃﻱ :ﺍﻷﺻﻞ ﻭﺍﻟﻘﺎﻋﺪﺓ ...ﺇﱁ ،ﻭﺑﻴﺎﻥ ﺍﻟﻀﺎﺑﻄﺔ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻷﺻﻞ ﺍﻟﹼﺬﻱ ﻳﻘﺘﻀﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻌﻄﻮﻑ ﻓِﻲ ﺣﻜﻢ ﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ؛ ﻷﻧﻪ ﺇﺫﺍ ﺟﺎﺯ ﺇﻗﺎﻣﺔ ﺍﳌﻌﻄﻮﻑ ﻣﻘﺎﻡ ﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ ﻓﻴﻜﻮﻥ ﺍﳌﻌﻄﻮﻑ ﻗﺎﺋﻤﺎﹰ ﻣﻘﺎﻡ ﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ ﺗﻘﺪﻳﺮﺍﹰ ،ﻭﻫﻮ ﻳﻘﺘﻀﻲ ﺃﻥ ﻳﺄﺧﺬ ﺍﳌﻌﻄﻮﻑ ﺣﻜﻢ ﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ؛ ﻷﻥﹼ ﺍﻟﺸﺊ ﺇﺫﺍ ﻗﺎﻡ ﻣﻘﺎﻡ ﻏﲑﻩ ﻳﺄﺧﺬ ﺣﻜﻤﻪ ،ﺃﻻ ﺗﺮﻯ ﺃﻥﹼ ﻣﻔﻌﻮﻝ ﻣﺎ ﻟﹶﻢ ﻳﺴﻢ ﻓﺎﻋﻠﻪ ﻟﹶﻤﺎ ﻗﺎﻡ ﻣﻘﺎﻡ ﺍﻟﻔﺎﻋﻞ ﺃﺧﺬ ﺣﻜﻤﻪ، ﻭﺃﻥﹼ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﺍﻟﹼﺬﻱ ﻫﻮ ﺍﻟﻘﺮﻳﺔ ﻓِﻲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﺍﺳﺄﹶﻝِ ﺍﻟﹾﻘﹶﺮﻳﺔﹶ﴾]ﻳﻮﺳﻒ [٨٢ :ﻟﹶﻤﺎ ﻗﺎﻡ ﻣﻘﺎﻡ ﺍﳌﻀﺎﻑ ﺍﻟﹾﻤﺤﺬﻭﻑ ﻭﻫﻮ ½ﺃﻫﻞ¼ ﺃﺧﺬ ﺣﻜﻤﻪ ﻭﻫﻮ ﺍﻹﻋﺮﺍﺏ" ،ﻱ".
) (٣ﻗﻮﻟﻪ] :ﺣﻴﺚ ﻻ ﻓﻼ[ ﺃﻱ :ﺣﻴﺚ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﻘﻮﻡ ﺍﳌﻌﻄﻮﻑ ﻣﻘﺎﻡ ﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ ﻓﻼ ﳚﻮﺯ ﺍﻟﻌﻄﻒ،
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kﻋﻠﻴﻪ ﳎﺮﻭﺭﺍﹰ ﻣﻘﺪﻣﺎﹰ ﻭﺍﳌﻌﻄﻮﻑ ﻛﺬﻟﻚ ﳓﻮ½ :ﰲ ﺍﻟﺪﺍﺭ ﺯﻳﺪ ﻭﺍﳊﺠﺮﺓl )(١
ﻋﻤﺮﻭ¼ ،ﻭﰲ ﻫﺬﻩ ﺍﳌﺴﺌﻠﺔ ﻣﺬﻫﺒﺎﻥ ﺁﺧﺮﺍﻥ ﻭﻫﻤﺎ ﺃﻥ ﳚﻮﺯ ﻣﻄﻠﻘﺎﹰ ﻋﻨﺪ )(٢
ﺍﻟﻔﺮﺍﺀ ﻭﻻ ﳚﻮﺯ ﻣﻄﻠﻘﺎﹰ ﻋﻨﺪ ﺳﻴﺒﻮﻳﻪ................................... )(٣
ﻓﻔِﻲ ﻣﺜﻞ ﻗﻮﻟﻚ½ :ﻣﺎ ﺯﻳﺪ ﻗﺎﺋﻤﺎﹰ ﻭﻻ ﺫﺍﻫﺐ ﻋﻤﺮﻭ¼ ﻭﺟﺐ ﺍﻟﺮﻓﻊ ﻓِﻲ ½ﺫﺍﻫﺐ¼ ﻋﻠﻰ ﺍﳋﱪﻳﺔ ﻋﻦ ½ﻋﻤﺮﻭ¼ ﺍﳌﺒﺘﺪﺃ؛ ﺇﺫ ﻟﻮ ﻧﺼﺐ ﻋﻄﻔﺎﹰ ﻋﻠﻰ ½ﻗﺎﺋﻤﺎﹰ¼ ﻟﻜﺎﻥ ﺧﱪﺍﹰ ﻋﻦ ½ﺯﻳﺪ¼ ﻓﻴﻜﻮﻥ ﺍﻟﺘﻘﺪﻳﺮ½ :ﻣﺎ ﺯﻳﺪ ﺫﺍﻫﺒﺎﹰ ﻋﻤﺮﻭ¼ ﻭﻫﻮ ﳑﺘﻨﻊ ﻟِﺨﻠﻮﻩ ﻋﻦ ﺍﻟﻌﺎﺋﺪ ﺍﻟﻮﺍﺟﺐ ﻓِﻲ ﺍﳋﱪ ﺇﱃ ﺍﺳﻢ ½ﻣﺎ¼ ﻓﺈﺫﺍ ﻟﹶﻢ ﳚﺰ ﺃﻥ ﻳﻘﻮﻡ ½ﺫﺍﻫﺐ ﻋﻤﺮﻭ¼ ﻣﻘﺎﻡ ½ﻗﺎﺋﻤﺎﹰ¼ ﻟﹶﻢ ﳚﺰ ﻋﻄﻔﻪ ﻋﻠﻴﻪ ،ﺑﻞ ﺍﻟﻮﺍﺟﺐ ﻋﻄﻒ ﺍﳉﻤﻠﺔ ﻋﻠﻰ ﺍﳉﻤﻠﺔ" ،ﻱ".
) (١ﻗﻮﻟﻪ] :ﻣﻘﺪﻣﺎﹰ[ ﺃﻱ :ﻣﻘﺪﻣﺎﹰ ﻋﻠﻰ ﺍﳌﺮﻓﻮﻉ ﳓﻮ½ :ﻓِﻲ ﺍﻟﺪﺍﺭ ﺯﻳﺪ ﻭﺍﳊﺠﺮﺓ ﻋﻤﺮﻭ¼ ﻓـ½ﺍﳊﺠﺮﺓ¼ ﻋﻄﻒ ﻋﻠﻰ ½ﺍﻟﺪﺍﺭ¼ ﻭﺍﻟﻌﺎﻣﻞ ﻓﻴﻪ ½ﻓِﻲ¼ ﻭ½ﻋﻤﺮﻭ¼ ﻋﻄﻒ ﻋﻠﻰ ½ﺯﻳﺪ¼ ﻭﺍﻟﻌﺎﻣﻞ ﻓﻴﻪ ﺍﻻﺑﺘﺪﺍﺀ ،ﺃﻭ ﻋﻠﻰ ﺍﳌﻨﺼﻮﺏ ﳓﻮ½ :ﺇﻥﹼ ﻓِﻲ ﺍﻟﺪﺍﺭ ﺯﻳﺪﺍﹰ ﻭﺍﳊﺠﺮﺓ ﻋﻤﺮﻭﺍﹰ¼ ﻭﻫﺬﺍ ﻫﻮ ﻣﺬﻫﺐ ﺍﻷﻋﻠﻢ ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﺒﺼﺮﻳﲔ ﺍﳌﺘﺄﺧﺮﻳﻦ، ﻭﻫﻮ ﺍﻟﹼﺬﻱ ﺍﺧﺘﺎﺭﻩ ﺍﳌﺺ ،ﻭﺇﻧﻤﺎ ﺟﺎﺯ ﺍﻟﻌﻄﻒ ﻋﻠﻰ ﻣﻌﻤﻮﻟﹶﻲ ﻋﺎﻣﻠﲔ ﳐﺘﻠﻔﲔ ﻓِﻲ ﺻﻮﺭﺓ ﺗﻘﺪﱘ ﺍﻟﹾﻤﺠﺮﻭﺭ؛ ﻷﻧﻪ ﻣﺴﻤﻮﻉ ﻣﻦ ﺍﻟﻌﺮﺏ ﻛﻤﺎ ﻓِﻲ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ :ﺷﻌﺮ ﺃﹶﻛﹸﻞﱠ ﺍﻣﺮﺀٍ ﺗﺤﺴﺒِﻴﻦ ﺍﻣﺮﺀً ﻭﺍﻟﻨﺎﺭِ ﺗﻮﻗﹶﺪ ﺑِﺎﻟﻠﹶﻴﻞِ ﻧﺎﺭﺍﹰ
ﻓﻘﻮﻟﻪ½ :ﻭﺍﻟﻨﺎﺭِ¼ ﻋﻄﻒ ﻋﻠﻰ ½ﺍِﻣﺮﺀٍ¼ ﺍﻟﹾﻤﺠﺮﻭﺭ ،ﻭﺍﻟﻌﺎﻣﻞ ﻓﻴﻪ ½ﻛﹸﻞﹼ¼ ،ﻭﻗﻮﻟﻪ½ :ﻧﺎﺭﺍﹰ¼ ﻋﻄﻒ ﻋﻠﻰ ½ﺍِﻣﺮﺀً¼ ﺍﳌﻨﺼﻮﺏ ،ﻭﺍﻟﻌﺎﻣﻞ ﻓﻴﻪ ½ﺗﺤﺴﺒِﻴﻦ ،¼ﻭﻛﻤﺎ ﻓِﻲ ﻣﺜﻞ ½ﻭﻣﺎ ﻛﹸﻞﱡ ﺳﻮﺩﺍﺀَ ﺗﻤﺮﺓﹰ ﻭﻻﹶ ﺑﻴﻀﺎﺀَ ﺷﺤﻤﺔﹰ¼ ﻓﺈﻥﹼ ½ﺑﻴﻀﺎﺀَ¼ ﺍﻟﹾﻤﺠﺮﻭﺭ ﻋﻄﻒ ﻋﻠﻰ ½ﺳﻮﺩﺍﺀَ¼ ﺍﻟﹾﻤﺠﺮﻭﺭ ،ﻭﺍﻟﻌﺎﻣﻞ ﻓﻴﻪ ½ﻛﹸﻞﹼ¼ ﻭ½ﺷﺤﻤﺔﹰ¼ ﻋﻄﻒ ﻋﻠﻰ ½ﺗﻤﺮﺓﹰ¼، ﻭﺍﻟﻌﺎﻣﻞ ﻓﻴﻪ ½ﻣﺎ¼ ،ﻓﺎﻗﺘﺼﺮ ﺍﳉﻮﺍﺯ ﻋﻠﻰ ﺻﻮﺭﺓ ﺍﻟﺴﻤﺎﻉ؛ ﻷﻥﹼ ﻣﺎ ﺧﺎﻟﻒ ﺍﻟﻘﻴﺎﺱ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﻣﻮﺭِﺩ ﺍﻟﺴﻤﺎﻉ ،ﻭﻟﹶﻢ ﻳﺴﻤﻊ ﺇﻻﹼ ﻓِﻲ ﺻﻮﺭﺓ ﺗﻘﺪﱘ ﺍﻟﹾﻤﺠﺮﻭﺭ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﳌﺺ½ :ﳎﺮﻭﺭﺍﹰ ﻣﻘﺪﻣﺎﹰ ...ﺇﱁ¼" ،ﻱ".
) (٢ﻗﻮﻟﻪ] :ﻣﻄﻠﻘﺎﹰ[ ﺃﻱ :ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﳌﻘﺪﻡ ﳎﺮﻭﺭﺍﹰ ﺃﻭ ﻻ ،ﳚﻮﺯ ﺍﻟﻔﺮﺍﺀ ﺍﻟﻌﻄﻒ ﻋﻠﻰ ﻣﻌﻤﻮﻟﹶﻲ ﻋﺎﻣﻠﲔ ﳐﺘﻠﻔﲔ ﻗﻴﺎﺳﺎﹰ ﻋﻠﻰ ﻣﻌﻤﻮﻟﹶﻲ ﻋﺎﻣﻞ ﻭﺍﺣﺪ ﺇﻻﹼ ﺇﺫﺍ ﻭﻗﻊ ﺍﻟﻔﺼﻞ ﺑﲔ ﺍﻟﻌﺎﻃﻒ ﻭﺍﻟﹾﻤﺠﺮﻭﺭ ﳓﻮ½ :ﺇﻥﹼ ﺯﻳﺪﺍﹰ ﻓِﻲ ﺍﻟﺪﺍﺭ ﻭﻋﻤﺮﻭﺍﹰ ﺍﳊﺠﺮﺓ¼؛ ﻷﻥﹼ ﺍﻟﻮﺍﻭ ﺣﺮﻑ ﺿﻌﻴﻒ ﻓﻼ ﺗﻘﻮﻡ ﻣﻘﺎﻡ ﻋﺎﻣﻠﲔ ﳐﺘﻠﻔﲔ ﻓﺘﻌﻤﻞ ﻋﻤﻠﻬﻤﺎ ،ﻭﻷﻥﹼ ﺍﻟﻮﺍﻭ ﻓِﻲ ½ﺇﻥﹼ ﺯﻳﺪﺍﹰ ﻓِﻲ ﺍﻟﺪﺍﺭ ﻭﻋﻤﺮﻭﺍﹰ ﺍﳊﺠﺮﺓ¼ ﺇﺫﺍ ﻗﺎﻣﺖ ﻣﻘﺎﻡ ½ﺇﻥﹼ¼ ﻭ½ﻓِﻲ¼ ﻓﻘﺪ ﻭﻗﻊ ﺑﲔ ½ﻓِﻲ¼ ﻭﳎﺮﻭﺭﻫﺎ ﻓﺎﺻﻞ ﺃﺟﻨﺒِﻲ؛ ﺇﺫ ﺍﻟﺘﻘﺪﻳﺮ½ :ﻓِﻲ ﻋﻤﺮﻭﺍﹰ ﺍﳊﺠﺮﺓ¼ ﻓﻼ ﳚﻮﺯ ﺍﻟﻌﻄﻒ ﺑﺎﻻﺗﻔﺎﻕ" ،ﻱ". ) (٣ﻗﻮﻟﻪ] :ﻣﻄﻠﻘﺎﹰ[ ﺃﻱ :ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﳌﻘﺪﻡ ﳎﺮﻭﺭﺍﹰ ﺃﻭﻻ ،ﻻ ﳚﻮﺯ ﺍﻟﻌﻄﻒ ﻋﻠﻰ ﻣﻌﻤﻮﻟﹶﻲ ﻋﺎﻣﻠﲔ ﳐﺘﻠﻔﲔ ﻋﻨﺪ ﺳﻴﺒﻮﻳﻪ ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﺒﺼﺮﻳﲔ ﺍﳌﺘﻘﺪﻣﲔ؛ ﻷﻥﹼ ﺍﻟﻮﺍﻭ ﺣﺮﻑ ﻋﻠﹼﺔ ﺿﻌﻴﻒ ﺍﻟﻌﻤﻞ ﻓﻼ ﺗﻘﻮﻡ ﻣﻘﺎﻡ ﺍﻟﻌﺎﻣﻠﲔ
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:kﺍﻟﺘﺄﻛﻴﺪ ﺗﺎﺑﻊ ﻳﺪﻝﹼ ﻋﻠﻰ ﺗﻘﺮﻳﺮ ﺍﳌﺘﺒﻮﻉ ﻓﻴﻤﺎ ﻧﺴﺐ ﺇﻟﻴﻪ ﺃﻭ ﻋﻠﻰl )(١
)(٢
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ﴰﻮﻝ ﺍﳊﻜﻢ ﻟﻜﻞﹼ ﻓﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﳌﺘﺒﻮﻉ ،ﻭﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﻗﺴﻤﲔ: ﻟﻔﻈﻲ ﻭﻫﻮ ﺗﻜﺮﻳﺮﺍﻟﻠﻔﻆ ﺍﻷﻭﻝ ﳓﻮ½ :ﺟﺎﺀﱐ ﺯﻳﺪ ﺯﻳﺪ¼ ﻭ ½ﺟﺎﺀ ﺟﺎﺀ ) (٤
)( ٥
ﺯﻳﺪ¼.............................................................،
ﺍﳌﺨﺘﻠﻔﲔ ،ﻭﲪﻠﻮﺍ ﺍﻷﻣﺜﻠﺔ ﺍﳌﺬﻛﻮﺭﺓ ﻗﺒﻞ ﻋﻠﻰ ﺣﺬﻑ ﺍﳌﻀﺎﻑ ﻭﺇﺑﻘﺎﺀ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﻋﻠﻰ ﺇﻋﺮﺍﺑﻪ ﻣﺴﺘﺪﻟﹼﲔ ﺑِﻤﺎ ﺟﺎﺀ ﻓِﻲ ﺑﻌﺾ ﺍﻟﻘﺮﺃﺓ﴿ :ﺗﺮِﻳﺪﻭﻥﹶ ﻋﺮﺽ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﻠﹼﻪ ﻳﺮِﻳﺪ ﺍﻵﺧِﺮﺓِ﴾]ﺍﻷﻧﻔﺎﻝ [٦٧ :ﺑﺎﳉﺮ ﺃﻱ :ﻋﺮﺽ ﺍﻵﺧﺮﺓ ،ﺣﺬﻑ ﺍﳌﻀﺎﻑ ﻭﺃﺑﻘﻲ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﻋﻠﻰ ﺇﻋﺮﺍﺑﻪ" ،ﻍ".
) (١ﻗﻮﻟﻪ] :ﺍﻟﺘﺄﻛﻴﺪ[ ﻭﻳﻘﺎﻝ ½ﺍﻟﺘﻮﻛﻴﺪ¼ ﻓﺎﻷﻭﻝ ﻣﻬﻤﻮﺯ ﺍﻟﻔﺎﺀ ﻭﺍﻟﺜﺎﻧِﻲ ﻣﻌﺘﻞﹼ ﺍﻟﻔﺎﺀ ،ﻭﻗﻮﻟﻪ½ :ﺗﺎﺑﻊ¼ ﺟﻨﺲ ﺷﺎﻣﻞ ﳉﻤﻴﻊ ﺍﻟﺘﻮﺍﺑﻊ ،ﻭﻗﻮﻟﻪ½ :ﻳﺪﻝﹼ ﻋﻠﻰ ﺗﻘﺮﻳﺮ ﺍﳌﺘﺒﻮﻉ...ﺇﱁ¼ ﻓﺼﻞ ﺧﺮﺝ ﺑﻪ ﲨﻴﻊ ﻣﺎﻋﺪﺍ ﺍﻟﺘﺄﻛﻴﺪ ﻭﺍﻧﻄﺒﻖ ﺍﳊﺪ ﻋﻠﻰ ﺍﻟﹾﻤﺤﺪﻭﺩ" ،ﻱ".
) (٢ﻗﻮﻟﻪ] :ﻓِﻲ ﻣﺎ ﻧﺴﺐ ﺇﻟﻴﻪ[ ﺃﻱ :ﻳﺪﻝﹼ ﺍﻟﺘﺎﺑﻊ ﻋﻠﻰ ﺗﻘﺮﻳﺮ ﺍﳌﺘﺒﻮﻉ ﻓِﻲ ﻧﺴﺒﺔ ﺍﳊﻜﻢ ﺇﱃ ﺍﳌﺘﺒﻮﻉ ﳓﻮ: ½ﺟﺎﺀﻧِﻲ ﺯﻳﺪ ﻧﻔﺴﻪ¼ ﻓﺈﻥﹼ ﻗﻮﻟﻚ½ :ﺟﺎﺀﻧِﻲ ﺯﻳﺪ¼ ﻣﻮﺟﺐ ﻟﻨﺴﺒﺔ ﺍﻟﻔﻌﻞ ﺇﱃ ½ﺯﻳﺪ¼ ﻭﳛﺘﻤﻞ ﺃﻥ ﺗﻜﻮﻥ ﻧﺴﺒﺔ ﺍﻟﻔﻌﻞ ﺇﱃ ﻏﲑﻩ ﺣﻘﻴﻘﺔ ﻭﻫﻮ ﻣﺘﻌﻠﹼﻘﻪ ﺃﻱ :ﻏﻼﻣﻪ ﺃﻭ ﺭﺳﻮﻟﻪ ﺃﻭ ﻣﻜﺘﻮﺑﻪ ،ﻭﺇﻧﻤﺎ ﻧﺴﺐ ﺇﱃ ﺯﻳﺪ ﳎﺎﺯﺍﹰ ﻓﺈﺫﺍ ﻗﻠﺖ½ :ﻧﻔﺴﻪ¼ ﺗﻘﺮﺭﺕ ﻧﻔﺲ ﺯﻳﺪ ﻓِﻲ ﻧﺴﺒﺔ ﺍﻟﻔﻌﻞ ﺇﻟﻴﻪ" ،ﻗﻂ" ﻣﻠﺨﺼﺎﹰ. ) (٣ﻗﻮﻟﻪ] :ﺃﻭ ﻋﻠﻰ ...ﺇﱁ[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﻋﻠﻰ ﺗﻘﺮﻳﺮ...ﺇﱁ¼ ﺃﻱ :ﻳﺪﻝﹼ ﻋﻠﻰ ﴰﻮﻝ ﻧﺴﺒﺔ ﺍﻟﻔﻌﻞ ﺇﱃ ﺍﳌﺘﺒﻮﻉ ﳓﻮ½ :ﺟﺎﺀﻧِﻲ ﺍﻟﻘﻮﻡ ﻛﻠﹼﻬﻢ¼ ﻓﺈﻥﹼ ﻗﻮﻟﻚ½ :ﺟﺎﺀﻧِﻲ ﺍﻟﻘﻮﻡ¼ ﻣﻮﺟﺐ ﺍﻟﺸﻤﻮﻝ ﻭﺍﻹﺣﺎﻃﺔ ،ﻟﻜﻨﻪ ﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﺃﻛﺜﺮ ﺍﻟﻘﻮﻡ ﳎﺎﺯﺍﹰ ﺑﻄﺮﻳﻖ ﺇﻃﻼﻕ ﺍﺳﻢ ﺍﻟﻜﻞﹼ ﻋﻠﻰ ﺍﻷﻛﺜﺮ ،ﻓﺈﺫﺍ ﻗﻠﺖ½ :ﻛﻠﹼﻬﻢ¼ ﺩﻝﹼ ﻋﻠﻰ ﺗﻘﺮﻳﺮ ﺃﻣﺮ ﺍﻟﻘﻮﻡ ﻓِﻲ ﺍﻟﺸﻤﻮﻝ" ،ﻍ"ﻭﻏﲑﻩ. ) (٤ﻗﻮﻟﻪ] :ﻋﻠﻰ ﻗﺴﻤﲔ[ ﺇﻧﻤﺎ ﺍﳓﺼﺮ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﻗﺴﻤﲔ؛ ﻷﻥﹼ ﺍﻟﺘﺄﻛﻴﺪ ﻻ ﳜﻠﻮ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺑﺘﻜﺮﻳﺮ ﺍﻟﻠﻔﻆ ﺍﻷﻭﻝ ﻟﻔﻈﺎﹰ ﻭﻣﻌﲎ ﺃﻭ ﻣﻌﲎ ﻓﻘﻂ ﻓﺎﻷﻭﻝ ﺗﺄﻛﻴﺪ ﻟﻔﻈﻲ ﻭﺍﻟﺜﺎﻧِﻲ ﻣﻌﻨﻮﻱ" ﺳﻦ".
) (٥ﻗﻮﻟﻪ] :ﻟﻔﻈﻲ...ﺇﱁ[ ﺃﻱ :ﺃﺣﺪﳘﺎ ﺗﺄﻛﻴﺪ ﻟﻔﻈﻲ ...ﺇﱁ .ﻭﻫﺬﺍ ﺍﻟﺘﺄﻛﻴﺪ ﳚﺮﻱ ﻓِﻲ ﺍﻷﻟﻔﺎﻅ ﻛﻠﹼﻬﺎ ﺃﻱ :ﻓِﻲ ﺍﻷﲰﺎﺀ ﻭﺍﻷﻓﻌﺎﻝ ﻭﺍﳊﺮﻭﻑ ﻭﺍﳉﻤﻞ ﻭﻏﲑﻫﺎ ﳓﻮ½ :ﺟﺎﺀﻧِﻲ ﺯﻳﺪ ﺯﻳﺪ¼ ﻭ½ﺿﺮﺏ ﺿﺮﺏ ﺯﻳﺪ¼ ﻭ½ﺇﻥﹼ ﺇﻥﹼ ﺯﻳﺪﺍﹰ ﻗﺎﺋﻢ¼ ،ﻭﻗﺪ ﺗﺰﺍﺩ ﻓِﻲ ﺍﻟﺘﺄﻛﻴﺪ ﺍﻟﻠﻔﻈﻲ ﺣﺮﻑ ﻋﻄﻒ ﳓﻮ﴿:ﻛﹶﻠﱠﺎ ﺳﻮﻑ ﺗﻌ ﻠﹶﻤﻮﻥﹶ ﺛﹸﻢ ﻛﹶﻠﱠﺎ ﺳﻮﻑ ﺗﻌ ﻠﹶﻤﻮﻥﹶ﴾] ﺍﻟﺘﻜﺎﺛﺮ" ،[٤-٣ :ﻱ" ﻭﻏﲑﻩ .
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kﻭﻣﻌﻨﻮﻱ ﻭﻫﻮ ﺑﺄﻟﻔﺎﻅ ﻣﻌﺪﻭﺩﺓ ﻭ ﻫﻲ ½ﺍﻟﻨﻔﺲ¼ ﻭ½ﺍﻟﻌﲔ¼ ﻟﻠﻮﺍﺣﺪ ﻭﺍﳌﺜﻨﻰl )(١
ﻭﺍﻤﻮﻉ ﺑﺎﺧﺘﻼﻑ ﺍﻟﺼﻴﻐﺔ ﻭﺍﻟﻀﻤﲑ ﳓﻮ½ :ﺟﺎﺀﱐ ﺯﻳﺪ ﻧﻔﺴﻪ ﻭﺍﻟﺰﻳﺪﺍﻥ
ﺃﻧﻔﺴﻬﻤﺎ ﺃﻭ ﻧﻔﺴﺎﻫﻤﺎ ﻭﺍﻟﺰﻳﺪﻭﻥ ﺃﻧﻔﺴﻬﻢ¼ ،ﻭﻛﺬﻟﻚ ½ﻋﻴﻨﻪ ﻭﺃﻋﻴﻨﻬﻤﺎ ﺃﻭ
ﻋﻴﻨﺎﻫﻤﺎ ﻭﺃﻋﻴﻨﻬﻢ¼½ ،ﺟﺎﺀﺗﲏ ﻫﻨﺪ ﻧﻔﺴﻬﺎ¼ ﻭ½ﺟﺎﺀﺗﲏ ﺍﳍﻨﺪﺍﻥ ﺃﻧﻔﺴﻬﻤﺎ ﺃﻭ
ﻧﻔﺴﺎﻫﻤﺎ¼ ﻭ½ﺟﺎﺀﺗﲏ ﺍﳍﻨﺪﺍﺕ ﺃﻧﻔﺴﻬﻦ¼ ،ﻭ½ﻛﻼ¼ ﻭ½ﻛﻠﺘﺎ¼ ﻟﻠﻤﺜﻨﻰ ﺧﺎﺻﺔ )(٢
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ﳓﻮ½ :ﻗﺎﻡ ﺍﻟﺮﺟﻼﻥ ﻛﻼﳘﺎ¼ ﻭ½ﻗﺎﻣﺖ ﺍﳌﺮﺃﺗﺎﻥ ﻛﻠﺘﺎﳘﺎ¼ ،ﻭ½ﻛﻞﹼ¼
)( ٤
) (١ﻗﻮﻟﻪ] :ﻭﻫﻮ[ ﺃﻱ :ﺍﻟﺘﺄﻛﻴﺪ ﺍﳌﻌﻨﻮﻱ ﳐﺘﺺ ﺑﺄﻟﻔﺎﻅ ﻣﻌﺪﻭﺩﺓ ﺃﻱ :ﳐﺼﻮﺻﺔ ﳏﺪﻭﺩﺓ ،ﻭﻫﻲ ﺗﺴﻌﺔ ﻣﺬﻛﻮﺭﺓ ﻓِﻲ ﺍﳌﱳ ﻭﻣﺎ ﺃﺧﺬ ﻣﻨﻬﺎ ﺑﺎﻟﺘﺜﻨﻴﺔ ﻭﺍﳉﻤﻊ ،ﻭﻗﺎﻝ ﺍﳌﺎﻟﻜﻲ :ﻛﻠﻤﺔ ½ﲨﻴﻊ¼ ﻭ½ﻋﺎﻣﺔ¼ ﲟﻨـﺰﻟﺔ ½ﻛﻞﹼ¼ ﻋﻨﺪ ﺳﻴﺒﻮﻳﻪ ،ﻓﺈﻥ ﻗﻠﺖ :ﻻ ﻧﺴﻠﹼﻢ ﺃﻥﹼ ﺍﻟﺘﺄﻛﻴﺪ ﺍﳌﻌﻨﻮﻱ ﳐﺘﺺ ﺑﺄﻟﻔﺎﻅ ﻣﺬﻛﻮﺭﺓ ﻓِﻲ ﺍﳌﱳ؛ ﻷﻧﻪ ﻗﺪ ﳛﺼﻞ ﺑﻜﻠﻤﺔ ½ﺇﻥﹼ¼ ﻭﻻﻡ ﺍﻻﺑﺘﺪﺍﺀ ﻭﻧﻮﻥ ﺍﻟﺘﺄﻛﻴﺪ ،ﻗﻠﻨﺎ :ﺇﻥﹼ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺘﺄﻛﻴﺪ ﺍﳌﻌﻨﻮﻱ ﺍﻟﺘﺄﻛﻴﺪ ﺍﻟﹼﺬﻱ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﺘﻮﺍﺑﻊ ﻻ ﻣﻄﻠﻖ ﺍﻟﺘﺄﻛﻴﺪ ﺍﳌﻌﻨﻮﻱ" ،ﻱ".
) (٢ﻗﻮﻟﻪ] :ﺃﻭ ﻧﻔﺴﺎﳘﺎ[ ﺑﺈﻳﺮﺍﺩ ﺻﻴﻐﺔ ﺍﻟﺘﺄﻛﻴﺪ ﻣﺜﻨﻰ ﺣﻜﺎﻩ ﺍﺑﻦ ﻛﻴﺴﺎﻥ ،ﻭﻗﺎﻝ ﺍﺑﻦ ﻫﺸﺎﻡ ﻓِﻲ "ﺫ" :ﺇﺫﺍ ﺃﻛﹼﺪ ﺑﺎﻟﻨﻔﺲ ﻭﺍﻟﻌﲔ ﺍﳌﺜﻨﻰ ﻓﻔﻴﻬﻤﺎ ﺛﻠﺚ ﻟﻐﺎﺕ :ﺍﳉﻤﻊ ﻭﺍﻹﻓﺮﺍﺩ ﻭﺍﻟﺘﺜﻨﻴﺔ ،ﺃﻓﺼﺤﻬﺎ ﺍﳉﻤﻊ ،ﻟﻜﺮﺍﻫﺘﻬﻢ ﺍﺟﺘﻤﺎﻉ ﺍﻟﺘﺜﻨﻴﺘﲔ ﻣﻊ ﻛﻤﺎﻝ ﺍﻻﺗﺼﺎﻝ ،ﻭﻓِﻲ "ﺭﺽ" :ﻭﺍﻷﻭﻝ ﺃﻭﱃ؛ ﻷﻥﹼ ½ﻗﻠﻮﺑﻜﻤﺎ¼ ﺃﻭﱃ ﻣﻦ ½ﻗﻠﺒﺎ ﻛﻤﺎ¼.
) (٣ﻗﻮﻟﻪ] :ﻛﻼ ﻭﻛﻠﺘﺎ[ ﺍﻷﻭﻝ ﻟﻠﻤﺬﻛﹼﺮ ﻭﺍﻟﺜﺎﻧِﻲ ﻟﻠﻤﺆﻧﺚ ﺍﳌﺜﻨﲔ ﺧﺎﺻﺔ ،ﺃﻱ :ﻳﺴﺘﻌﻤﻼﻥ ﻟﺘﺄﻛﻴﺪ ﺍﳌﺜﻨﻰ ﺧﺎﺻﺔ ﺑﺎﺧﺘﻼﻑ ﺍﻟﻀﻤﲑ ﺑﺎﻋﺘﺒﺎﺭ ﻣﻦ ﻫﻮ ﻏﺎﺋﺐ ﺃﻭ ﳐﺎﻃﺐ ﺃﻭ ﻣﺘﻜﻠﹼﻢ ﳓﻮ½ :ﻗﺎﻡ ﺍﻟﺮﺟﻼﻥ ﻛﻼﳘﺎ¼ ﻭ½ﻗﺎﻣﺖ ﺍﳌﺮﺃﺗﺎﻥ ﻛﻠﺘﺎﳘﺎ¼ ﻭ½ﻗﻤﺘﻤﺎ ﻛﻼﻛﻤﺎ ﺃﻭﻛﻠﺘﺎﻛﻤﺎ¼ ﻭ½ﻗﻤﻨﺎ ﻛﻼﻧﺎ ﺃﻭﻛﻠﺘﺎﻧﺎ¼ ،ﻭﺇﻧﻤﺎ ﻗﺎﻝ½ :ﺧﺎﺻﺔ¼ ﺍﺣﺘﺮﺍﺯﺍﹰ ﻋﻦ ﺍﳌﻔﺮﺩ ﻭﺍﳉﻤﻊ ﻓﺈﻧﻬﻤﺎ ﻻ ﻳﺆﻛﹼﺪﺍﻥ ﺑـ½ﻛﻼ¼ ﻭ½ﻛﻠﺘﺎ¼" ،ﻱ" ﻭﻏﲑﻩ. ) (٤ﻗﻮﻟﻪ] :ﻛﻞﹼ ...ﺇﱁ[ ﻟﻐﲑ ﺍﳌﺜﻨﻰ ﻣِﻤﺎ ﻫﻮ ﲨﻊ ﺣﻘﻴﻘﺔ ﳓﻮ½ :ﺟﺎﺀﻧِﻲ ﺍﻟﻘﻮﻡ ﻛﻠﹼﻬﻢ ﺃﲨﻌﻮﻥ¼ ﺃﻭ ﺣﻜﻤﹰﺎ ﺇﺫﺍ ﻛﺎﻥ ﻣﻔﺮﺩﺍﹰ ﺫﺍ ﺃﺟﺰﺍﺀ ﻳﺼﺢ ﺍﻓﺘﺮﺍﻗﻬﺎ ﺣﺴﺎ ﺃﻭ ﺣﻜﻤﺎﹰ ﳓﻮ½ :ﻗﺮﺃﺕ ﺍﻟﻜﺘﺎﺏ ﻛﻠﹼﻪ¼ ﻭ½ﺍﺷﺘﺮﻳﺖ ﺍﻟﻌﺒﺪ ﻛﻠﹼﻪ¼ ،ﻭﳜﺘﻠﻒ ﺍﻟﻀﻤﲑ ﺍﻟﺮﺍﺟﻊ ﺇﱃ ﺍﳌﺆﻛﹼﺪ ﻓِﻲ ﺁﺧﺮ ﻛﻠﻤﺔ ½ﻛﻞ¼ ﺩﻭﻧﻬﺎ ،ﻭﻓِﻲ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﺒﺎﻗﻴﺔ ﳜﺘﻠﻒ ﺍﻟﺼﻴﻐﺔ ﺑﺎﻋﺘﺒﺎﺭ ﺍﳌﺆﻛﹼﺪ ﻭﻻ ﻳﻠﺤﻖ ﻓِﻲ ﺁﺧﺮﻫﺎ ﺍﻟﻀﻤﲑ ﺗﻘﻮﻝ ﻓِﻲ ﺍﳌﺬﻛﹼﺮ ﺍﻟﻮﺍﺣﺪ½ :ﺃﲨﻊ ﺃﻛﺘﻊ ﺃﺑﺘﻊ ﺃﺑﺼﻊ¼ ﻭﻓِﻲ ﺍﳌﺆﻧﺚ ﺍﻟﻮﺍﺣﺪ ﻭﺍﳉﻤﻊ ﺑﺘﺄﻭﻳﻞ ﺍﳉﻤﺎﻋﺔ½ :ﲨﻌﺎﺀ ﻛﺘﻌﺎﺀ ﺑﺘﻌﺎﺀ ﺑﺼﻌﺎﺀ¼ ﻭﻓِﻲ ﲨﻊ ﺍﳌﺬﻛﹼﺮ:
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kﺃﲨﻊ¼ ﻭ½ﺃﻛﺘﻊ¼ ﻭ½ﺃﺑﺘﻊ¼ ﻭ½ﺃﺑﺼﻊ¼ ﻟﻐﲑ ﺍﳌﺜﻨﻰ ﺑﺎﺧﺘﻼﻑ ﺍﻟﻀﻤﲑ ﰲl ﻭ½ ½ﻛﻞﹼ¼ ﻭﺍﻟﺼﻴﻐﺔِ ﰲ ﺍﻟﺒﻮﺍﻗﻲ ﺗﻘﻮﻝ½ :ﺟﺎﺀﱐ ﺍﻟﻘﻮﻡ ﻛﻠﹼﻬﻢ ﺃﲨﻌﻮﻥ ﺃﻛﺘﻌﻮﻥ
ﺃﺑﺘﻌﻮﻥ ﺃﺑﺼﻌﻮﻥ¼ ﻭ½ﻗﺎﻣﺖ ﺍﻟﻨﺴﺎﺀ ﻛﻠﹼﻬﻦ ﺟﻤﻊ ﻛﹸﺘﻊ ﺑﺘﻊ ﺑﺼﻊ¼ ،ﻭﺇﺫﺍ ﺃﺭﺩﺕ ﺗﺄﻛﻴﺪ ﺍﻟﻀﻤﲑ ﺍﳌﺮﻓﻮﻉ ﺍﳌﺘﺼﻞ ﺑـ½ﺍﻟﻨﻔﺲ¼ ﻭ½ﺍﻟﻌﲔ¼ ﳚﺐ ﺗﺄﻛﻴﺪﻩ
)( ١
ﺑﺎﻟﻀﻤﲑ ﺍﳌﻨﻔﺼﻞ ﳓﻮ½ :ﺿﺮﺑﺖ ﺃﻧﺖ ﻧﻔﺴﻚ¼ ،ﻭﻻ ﻳﺆﻛﺪ ﺑـ½ﻛﻞﹼ¼ ﻭ½ﺃﲨﻊ¼ ﺇﻻﹼ ﻣﺎ ﻟﻪ ﺃﺟﺰﺍﺀ ﻭﺃﺑﻌﺎﺽ ﻳﺼﺢ ﺍﻓﺘﺮﺍﻗﻬﺎ ﺣﺴﺎ ﻛـ½ﺍﻟﻘﻮﻡ¼ ﺃﻭ )(٢
ﺣﻜﻤﺎﹰ ﻛﻤﺎ ﺗﻘﻮﻝ½ :ﺍﺷﺘﺮﻳﺖ ﺍﻟﻌﺒﺪ ﻛﻠﹼﻪ¼ ﻭﻻ ﺗﻘﻮﻝ½ :ﺃﻛﺮﻣﺖ ﺍﻟﻌﺒﺪ )( ٣
½ﺃﲨﻌﻮﻥ ﺃﻛﺘﻌﻮﻥ ﺃﺑﺘﻌﻮﻥ ﺃﺑﺼﻌﻮﻥ¼ ﻭﻓِﻲ ﲨﻊ ﺍﳌﺆﻧﺚ½ :ﺟﻤﻊ ﻛﹸﺘﻊ ﺑﺘﻊ ﺑﺼﻊ¼ ،ﻭﺃﺟﺎﺯ ﺍﻷﺧﻔﺶ ½ﲨﻌﺎﻥ¼ ﻭ½ﲨﻌﺎﻭﺍﺕ¼ ﻭﻫﻮ ﻏﲑ ﻣﺴﻤﻮﻉ" ،ﻗﻂ" ﻭﻏﲑﻩ ﻣﻠﺨﺼﺎﹰ.
) (١ﻗﻮﻟﻪ] :ﳚﺐ ﺗﺄﻛﻴﺪﻩ[ ﺃﻱ :ﺗﺄﻛﻴﺪ ﺍﻟﻀﻤﲑ ﺍﳌﺮﻓﻮﻉ ﺍﳌﺘﺼﻞ ﺑﺎﻟﻀﻤﲑ ﺍﳌﺮﻓﻮﻉ ﺍﳌﻨﻔﺼﻞ ﺃﻭﻻﹰ ﺛﹸﻢ ﺃﻛﹼﺪ ﺑـ½ﺍﻟﻨﻔﺲ¼ ﻭ½ﺍﻟﻌﲔ¼ ،ﻭﺇﻧﻤﺎ ﳚﺐ ﺗﺄﻛﻴﺪﻩ ﺑﺎﳌﻨﻔﺼﻞ؛ ﻷﻥﹼ ½ﺍﻟﻨﻔﺲ¼ ﻭ½ﺍﻟﻌﲔ¼ ﻳﻘﻌﺎﻥ ﻓﺎﻋﻠﲔ ﻛﺜﲑﺍﹰ ﳓﻮ½ :ﺯﻳﺪ ﺿﺮﺏ ﻧﻔﺴﻪ¼ ﻭ½ﺑﺸﺮ ﺟﺎﺀ ﻋﻴﻨﻪ¼ ﻓﻠﻮ ﺟﻌﻼ ﺗﺄﻛﻴﺪﻳﻦ ﻟﻠﻤﺘﺼﻞ ﺍﳌﺴﺘﻜﻦ ﺑﻐﲑ ﺍﻟﺘﺄﻛﻴﺪ ﺑﺎﳌﻨﻔﺼﻞ ﻟﺰﻡ ﺍﻟﺘﺒﺎﺱ ﺍﻟﺘﺄﻛﻴﺪ ﺑﺎﻟﻔﺎﻋﻞ ،ﻭﺍﻟﺘﺰﻣﻮﺍ ﺃﻳﻀﺎﹰ ﻓِﻲ ﻣﺎ ﻻ ﻳﻠﺰﻡ ﺫﻟﻚ ﻓﻴﻪ ﻭﻫﻮ ﺍﻟﻀﻤﲑ ﺍﳌﺮﻓﻮﻉ ﺍﳌﺘﺼﻞ ﺍﻟﺒﺎﺭﺯ ﻃﺮﺩﺍﹰ ﻟﻠﺒﺎﺏ ،ﻭﻻ ﺣﺎﺟﺔ ﺇﱃ ﺗﺄﻛﻴﺪ ﺍﳌﺮﻓﻮﻉ ﺍﳌﺘﺼﻞ ﺑﺎﳌﻨﻔﺼﻞ ﺇﺫﺍ ﺃﻛﹼﺪ ﺑـ½ﻛﻞﹼ¼ ﻭ½ﺃﲨﻊ¼ ﻟﻌﺪﻡ ﺍﻻﻟﺘﺒﺎﺱ ﺣﻴﺚ ﻻ ﻳﺼﺢ ﻭﻗﻮﻋﻬﻤﺎ ﻓﺎﻋﻠﲔ ،ﻭﺇﻧﻤﺎ ﻗﻴﺪ ﺍﳌﺺ ﺍﳌﻀﻤﺮ ﺑـ½ﺍﳌﺮﻓﻮﻉ¼ ﳉﻮﺍﺯ ﺗﺄﻛﻴﺪ ﺍﳌﻀﻤﺮ ﺍﳌﻨﺼﻮﺏ ﻭﺍﻟﹾﻤﺠﺮﻭﺭ ﺑـ½ﺍﻟﻨﻔﺲ¼ ﻭ½ﺍﻟﻌﲔ¼ ﺑﻼ ﺗﺄﻛﻴﺪﳘﺎ ﺃﻭﻻﹰ ﺑﺎﳌﻨﻔﺼﻞ ﳓﻮ½ :ﺿﺮﺑﺘﻚ ﻧﻔﺴﻚ¼ ﻭ½ﻣﺮﺭﺕ ﺑﻚ ﻧﻔﺴﻚ¼ ،ﻭﺇﻧﻤﺎ ﻗﻴﺪ ﺑـ½ﺍﳌﺘﺼﻞ¼ ﳉﻮﺍﺯ ﺗﺄﻛﻴﺪ ﺍﳌﻀﻤﺮ ﺍﳌﻨﻔﺼﻞ ﺑـ½ﺍﻟﻨﻔﺲ¼ ﻭ½ﺍﻟﻌﲔ¼ ﺑﻼ ﺗﺄﻛﻴﺪﻩ ﺃﻭﻻﹰ ﺑﺎﳌﻨﻔﺼﻞ ﺍﻵﺧﺮ ﳓﻮ: ½ﺃﻧﺖ ﻧﻔﺴﻚ ﻓﺎﻋﻞ¼" ،ﻱ" ﻭﻏﲑﻩ.
) (٢ﻗﻮﻟﻪ] :ﻛﺎﻟﻘﻮﻡ[ ﻭﻛﺎﻟﺮﺟﺎﻝ ،ﻓﺈﻥﹼ ﻛﻞﹼ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻳﺼﺢ ﺍﻓﺘﺮﺍﻕ ﺃﺟﺰﺍﺋﻪ ﻭﺃﺑﻌﺎﺿﻪ ،ﺃﻱ :ﺃﻓﺮﺍﺩﻩ ﻓِﻲ ﺍﳊﺲ، ﻭﻫﻲ ﺯﻳﺪ ﻭﻋﻤﺮﻭ ﻭﺑﻜﺮ ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻓﺘﻘﻮﻝ½ :ﺃﻛﺮﻣﺖ ﺍﻟﻘﻮﻡ ﻛﻠﹼﻬﻢ¼.
) (٣ﻗﻮﻟﻪ] :ﺃﻭ ﺣﻜﻤﺎﹰ[ ﻛﺎﻟﻌﺒﺪ ،ﻓﺈﻧﻪ ﻳﺼﺢ ﺍﻓﺘﺮﺍﻕ ﺃﺟﺰﺍﺋﻪ ﺣﻜﻤﺎﹰ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺑﻌﺾ ﺍﻷﻓﻌﺎﻝ ﻛﺎﻟﺸﺮﺍﺀ ﻭﺍﻟﺒﻴﻊ؛ ﻷﻧﻪ ﳝﻜﻦ ﺷﺮﺍﺀ ﻧﺼﻔﻪ ﺃﻭ ﺛﻠﺜﻪ ﺃﻭ ﺭﺑﻌﻪ ﻓﺘﻘﻮﻝ½ :ﺍﺷﺘﺮﻳﺖ ﺍﻟﻌﺒﺪ ﻛﻠﹼﻪ¼ ﻭﻻ ﻳﺼﺢ ﺍﻓﺘﺮﺍﻕ ﺃﺟﺰﺍﺋﻪ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺑﻌﺾ ﺍﻷﻓﻌﺎﻝ ﻛﺎﻹﻛﺮﺍﻡ ﻭﺍﻲﺀ ﻭﺍﻟﺬﻫﺎﺏ ﻓﻼ ﻳﻘﺎﻝ½ :ﺃﻛﺮﻣﺖ ﺍﻟﻌﺒﺪ ﻛﻠﹼﻪ¼؛ ﺇﺫ ﻻ ﳝﻜﻦ ﺇﻛﺮﺍﻡ ﻧﺼﻔﻪ ﺃﻭ ﺛﻠﺜﻪ ،ﻭﻻ
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kﻪ¼ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ½ﺃﻛﺘﻊ ﻭﺃﺑﺘﻊ ﻭﺃﺑﺼﻊ¼ ﺃﺗﺒﺎﻉ ﻟـ½ﺃﲨﻊ¼ ﻭﻟﻴﺲ ﻟﹶﻬﺎ ﻣﻌﲎl ﻛﻠﹼ ﻫﻬﻨﺎ ﺑﺪﻭﻧﻪ ،ﻓﻼ ﳚﻮﺯ ﺗﻘﺪﳝﻬﺎ ﻋﻠﻰ ½ﺃﲨﻊ¼ ﻭﻻ ﺫﻛﺮﻫﺎ ﺑﺪﻭﻧﻪ: . )(١
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ﺍﻟﺒﺪﻝ ﺗﺎﺑﻊ ﻳﻨﺴﺐ ﺇﻟﻴﻪ ﻣﺎ ﻧﺴﺐ ﺇﱃ ﻣﺘﺒﻮﻋﻪ ﻭﻫﻮ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﻨﺴﺒﺔ ﺩﻭﻥ )(٣
ﻣﺘﺒﻮﻋﻪ ،ﻭﺃﻗﺴﺎﻡ ﺍﻟﺒﺪﻝ ﺃﺭﺑﻌﺔ :ﺑﺪﻝ ﺍﻟﻜﻞﹼ ﻣﻦ ﺍﻟﻜﻞﹼ ﻭﻫﻮ ﻣﺎ ﻣﺪﻟﻮﻟﻪ )( ٤
ﻳﺼﺢ ﺃﻥ ﻳﻘﺎﻝ½ :ﺟﺎﺀﻧِﻰ ﺯﻳﺪ ﻛﻠﹼﻪ¼ ﻭ½ﺫﻫﺐ ﺑﻜﺮ ﻛﻠﹼﻪ¼؛ ﺇﺫ ﻻ ﳝﻜﻦ ﳎﻲﺀ ﻧﺼﻒ ﺯﻳﺪ ﺃﻭ ﺫﻫﺎﺏ ﻧﺼﻒ ﺑﻜﺮ "ﺷﻖ" ﻭﻏﲑﻩ.
) (١ﻗﻮﻟﻪ] :ﻫﻬﻨﺎ[ ﺇﻧﻤﺎ ﻗﺎﻝ½ :ﻫﻬﻨﺎ¼؛ ﻷﻥﹼ ﻫﺬﻩ ﺍﻷﻟﻔﺎﻅ ﺍﻟﺜﻠﺜﺔ ﻣﻮﺿﻮﻋﺔ ﳌﻌﺎﻥ ﻓِﻲ ﺍﻷﺻﻞ ﺳﻮﺍ ﲨﻊ، ﻓـ½ﺃﻛﺘﻊ¼ ﻣﺸﺘﻖ ﻣﻦ ﻗﻮﻟِﻬﻢ½ :ﺣﻮﻝ ﻛﺘﻴﻊ¼ ﺃﻱ :ﺗﺎﻡ ،ﻭ½ﺃﺑﺘﻊ¼ ﻣﺸﺘﻖ ﻣﻦ ﺍﻟﺒﺘﻊ ﻭﻫﻮ ﻃﻮﻝ ﺍﻟﻌﺘﻖ ﻣﻊ ﺷﺪﺓ ﻣﻐﺮﺯﻩ ،ﻭ½ﺃﺑﺼﻊ¼ ﺑﺎﻟﺼﺎﺩ ﺍﳌﻬﻤﻠﺔ ﻣﺸﺘﻖ ﻣﻦ ﻗﻮﻟِﻬﻢ½ :ﺑﺼﻊ ﺍﻟﻌﺮﻕ¼ ﺃﻱ :ﺳﺎﻝ ،ﻭﺑﺎﻟﻀﺎﺩ ﺍﳌﻌﺠﻤﺔ ﻣﺸﺘﻖ ﻣﻦ ﻗﻮﻟِﻬﻢ½ :ﺑﻀﻊ¼ ﺃﻱ :ﺭﻭﻱ ،ﻭﻻ ﺗﺴﺘﻌﻤﻞ ﻫﺬﻩ ﺍﻷﻟﻔﺎﻅ ﺗﺄﻛﻴﺪﺍﹰ ﺑﺪﻭﻥ ½ﺃﲨﻊ¼؛ ﻷﺎ ﻻ ﺗﺪﻝﹼ ﻋﻠﻰ ﻣﻌﲎ ﺍﳉﻤﻊ ﻇﺎﻫﺮﺍﹰ ﺇﻻﹼ ﺇﺫﺍ ﺿﻤﺖ ﺇﱃ ½ﺃﲨﻊ¼" ،ﻍ" ﻭﻏﲑﻩ. ) (٢ﻗﻮﻟﻪ] :ﻓﻼ ﳚﻮﺯ...ﺇﱁ[ ﺍﻟﻔﺎﺀ ﻟﻠﻨﺘﻴﺠﺔ ﺃﻱ :ﻻﳚﻮﺯ ﺗﻘﺪﱘ ½ﺃﻛﺘﻊ¼ ﻭ½ﺃﺑﺼﻊ¼ ﻋﻠﻰ ½ﺃﲨﻊ¼ ﻟﻜﻮﻧِﻬﺎ ﺃﺗﺒﺎﻋﺎﹰ ﻟﻪ ،ﺛﹸ ﻢ ﻳﺘﻘﺪﻡ ½ﺃﻛﺘﻊ¼ ﻋﻠﻰ ﺃﺧﻮﻳﻪ ﻓِﻲ ﺍﻟﻔﺼﻴﺢ ،ﺛﹸﻢ½ ﺃﺑﺘﻊ¼ ﻋﻠﻰ ½ﺃﺑﺼﻊ¼ ﻋﻨﺪ ﺍﻟﺰﳐﺸﺮﻱ ﻓﻴﻘﺎﻝ½ :ﺟﺎﺀﻧِﻲ ﺍﻟﻘﻮﻡ ﻛﻠﹼﻬﻢ ﺃﲨﻌﻮﻥ ﺃﻛﺘﻌﻮﻥ ﺃﺑﺘﻌﻮﻥ ﺃﺑﺼﻌﻮﻥ¼ ،ﻭﻋﻨﺪ ﺍﻟﺒﻐﺪﺍﺩﻱ ﻭﺍﳉﺰﻭﱄ ﻳﺘﻘﺪﻡ ½ﺃﺑﺼﻊ¼ ﻋﻠﻰ ½ﺃﺑﺘﻊ¼ ،ﻭﻗﺎﻝ :ﺃﺑﻦ ﻛﻴﺴﺎﻥ ﺍﺑﺘﺪﺀ ﺑﺄﻳﺘﻬﻦ ﺷﺌﺖ ﺑﻌﺪ ½ﺃﲨﻊ¼" ،ﻱ". ) (٣ﻗﻮﻟﻪ] :ﺍﻟﺒﺪﻝ ﺗﺎﺑﻊ[ ﻓﻘﻮﻟﻪ½ :ﺗﺎﺑﻊ¼ ﺟﻨﺲ ﺷﺎﻣﻞ ﻟﻠﺘﻮﺍﺑﻊ ﻛﻠﹼﻬﺎ ،ﻭﻗﻮﻟﻪ½ :ﻭﻫﻮ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﻨﺴﺒﺔ¼ ﺍﺣﺘﺮﺍﺯ ﻋﻦ ﺍﻟﻨﻌﺖ ﻭﺍﻟﺘﻮﻛﻴﺪ ﻭﻋﻄﻒ ﺍﻟﺒﻴﺎﻥ؛ ﻷﺎ ﻟﻴﺴﺖ ﲟﻘﺼﻮﺩﺓ ﺑِﻤﺎ ﻧﺴﺐ ﺇﱃ ﺍﳌﺘﺒﻮﻉ ،ﻭﻗﻮﻟﻪ½ :ﺩﻭﻥ ﻣﺘﺒﻮﻋﻪ¼ ﺍﺣﺘﺮﺍﺯ ﻋﻦ ﺍﻟﻌﻄﻒ ﺑﺎﳊﺮﻭﻑ؛ ﻷﻧﻪ ﻭﺇﻥ ﻛﺎﻥ ﺗﺎﺑﻌﺎﹰ ﻣﻘﺼﻮﺩﺍﹰ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻜﻦ ﺍﳌﺘﺒﻮﻉ ﻛﺬﻟﻚ ﻣﻘﺼﻮﺩ ﺑﺎﻟﻨﺴﺒﺔ، ﻓﺈﻥ ﻗﻠﺖ:ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﻟﻴﺲ ﲟﺎﻧﻊ ﻋﻦ ﺩﺧﻮﻝ ﺍﻟﻐﲑ ﻓﻴﻪ؛ ﻷﻧﻪ ﺩﺧﻞ ﻓﻴﻪ ﺍﳌﻌﻄﻮﻑ ﺑـ½ﺑﻞ¼؛ ﻷﻧﻪ ﺗﺎﺑﻊ ﻳﻨﺴﺐ ﺇﻟﻴﻪ ﻣﺎ ﻧﺴﺐ ﺇﱃ ﻣﺘﺒﻮﻋﻪ ﻭﻫﻮ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﻨﺴﺒﺔ ﺩﻭﻥ ﺍﳌﺘﺒﻮﻉ ،ﻗﻠﻨﺎ :ﺇﻥﹼ ﻣﺘﺒﻮﻋﻪ ﻣﻘﺼﻮﺩ ﺍﺑﺘﺪﺍﺀ ﻟﻜﻦ ﺃﻋﺮﺽ ﻋﻨﻪ ﻟﻈﻬﻮﺭ ﺍﻟﻐﻠﻂ ﻭﻗﺼﺪ ﺍﳌﻌﻄﻮﻑ ﻓﻜﻼﻫﻤﺎ ﻣﻘﺼﻮﺩﺍﻥ ﺑِﻬﺬﺍ ﺍﳌﻌﲎ" ،ﻍ" ﻭﻏﲑﻩ. ) (٤ﻗﻮﻟﻪ] :ﺃﺭﺑﻌﺔ[ ﻭﻭﺟﻪ ﺍﻟﻀﺒﻂ ﺃﻥﹼ ﺍﻟﺒﺪﻝ ﻭﺍﳌﺒﺪﻝ ﻣﻨﻪ ﻻ ﳜﻠﻮ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺑﻴﻨﻬﻤﺎ ﻣﻼﺑﺴﺔ ﺃﻭ ﻻ ﺍﻟﺜﺎﻧِﻲ ﺑﺪﻝ ﺍﻟﻐﻠﻂ ،ﻭﺍﻷﻭﻝ ﻻ ﳜﻠﻮ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺒﺪﻝ ﻛﻞﹼ ﺍﳌﺒﺪﻝ ﻣﻨﻪ ﺃﻭ ﺟﺰﺀﻩ ﺃﻭ ﻳﻜﻮﻥ ﺃﺣﺪﳘﺎ ﻣﺸﺘﻤﻼﹰ ﻋﻠﻰ ﺍﻵﺧﺮ ﻓﺎﻷﻭﻝ ﺑﺪﻝ ﺍﻟﻜﻞﹼ ،ﻭﺍﻟﺜﺎﻧِﻲ ﺑﺪﻝ ﺍﻟﺒﻌﺾ ،ﻭﺍﻟﺜﺎﻟﺚ ﺑﺪﻝ ﺍﻻﺷﺘﻤﺎﻝ" ،ﺳﻦ".
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½ﺟﺎﺀﱐ ﺯﻳﺪ ﺃﺧﻮﻙ¼ ،ﻭﺑﺪﻝ ﺍﻟﺒﻌﺾ ﻣﻦl
ﺍﻟﻜﻞﹼ ﻭﻫﻮ ﻣﺎ ﻣﺪﻟﻮﻟﻪ ﺟﺰﺀ ﻣﺪﻟﻮﻝ ﺍﳌﺘﺒﻮﻉ ﳓﻮ½ :ﺿﺮﺑﺖ ﺯﻳﺪﺍﹰ ﺭﺃﺳﻪ¼، ﻭﺑﺪﻝ ﺍﻻﺷﺘﻤﺎﻝ ﻭﻫﻮ ﻣﺎ ﻣﺪﻟﻮﻟﻪ ﻣﺘﻌﻠﹼﻖ ﺍﳌﺘﺒﻮﻉ ﻛـ½ﺳﻠﺐ ﺯﻳﺪ ﺛﻮﺑﻪ¼، )(٢
ﻭﺑﺪﻝ ﺍﻟﻐﻠﻂ ﻭﻫﻮ ﻣﺎ ﻳﺬﻛﺮ ﺑﻌﺪ ﺍﻟﻐﻠﻂ ﳓﻮ½ :ﺟﺎﺀﻧِﻲ ﺯﻳﺪ ﺟﻌﻔﺮ¼ ﻭ½ﺭﺃﻳﺖ )(٣
ﺭﺟﻼﹰ ﺣِﻤﺎﺭﺍﹰ¼ ،ﻭﺍﻟﺒﺪﻝ ﺇﻥ ﻛﺎﻥ ﻧﻜﺮﺓ ﻣﻦ ﻣﻌﺮﻓﺔ ﳚﺐ ﻧﻌﺘﻪ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ: )(٤
) (١ﻗﻮﻟﻪ] :ﻣﺪﻟﻮﻝ ﺍﳌﺘﺒﻮﻉ[ ﻓﺈﻥ ﻗﻠﺖ :ﺇﻥﹼ ½ ﺃﺧﻮﻙ¼ ﻓِﻲ ﻗﻮﻟﻨﺎ½ :ﺟﺎﺀﻧِﻲ ﺯﻳﺪ ﺃﺧﻮﻙ¼ ﻳﺪﻝﹼ ﻋﻠﻰ ﺃﺧﻮﺓ ﺍﳌﺨﺎﻃﺐ ﻭﻻ ﻳﺪﻝﹼ ﻋﻠﻴﻬﺎ ½ﺯﻳﺪ¼ ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﻣﺪﻟﻮﻝ ½ﺃﺧﻮﻙ¼ ﻋﲔ ﻣﺪﻟﻮﻝ ½ﺯﻳﺪ¼ ،ﻗﻠﻨﺎ :ﻣﺮﺍﺩﻩ ﺃﻤﺎ ﻣﺘﺤﺪﺍﻥ ﻓﻴﻤﺎ ﺻﺪﻗﺎ ﻋﻠﻴﻪ ﺃﻱ :ﻳﻄﻠﻘﺎﻥ ﻋﻠﻰ ﺫﺍﺕ ﻭﺍﺣﺪﺓ" ،ﻱ". ) (٢ﻗﻮﻟﻪ] :ﺑﺪﻝ ﺍﻻﺷﺘﻤﺎﻝ[ ﺳﻤﻲ ﺑﻪ ﻻﺷﺘﻤﺎﻝ ﺍﳌﺒﺪﻝ ﻣﻨﻪ ﻋﻠﻰ ﺍﻟﺒﺪﻝ ﺑﺎﻋﺘﺒﺎﺭ ﺗﺸﻮﻳﻘﻪ ﺇﱃ ﺍﻟﺒﺪﻝ ﲝﻴﺚ ﻳﺒﻘﻰ ﺳﺎﻣﻊ ﺍﳌﺒﺪﻝ ﻣﻨﻪ ﻣﻨﺘﻈﺮﺍﹰ ﻟﺬﻛﺮ ﺍﻟﺒﺪﻝ ،ﻫﺬﺍ ﻫﻮ ﺍﻟﻮﺟﻪ ﺍﳌﺸﻬﻮﺭ ﻭﺑﻪ ﺃﺧﺬ ﺍﳊﺎﺟﺒِﻲ ﻭﺃﺑﻮ ﺍﻟﺒﻘﺎﺀ ،ﻭﻗﻴﻞ: ﺳﻤﻲ ﺑﻪ ﻻﺷﺘﻤﺎﻝ ﺍﻟﺒﺪﻝ ﻋﻠﻰ ﺍﳌﺒﺪﻝ ﻣﻨﻪ ،ﻭﻗﺎﻝ ﺍﳉﺮﺟﺎﻧِﻲ ﻓِﻲ ﻗﻮﻟِﻬﻢ½ :ﺳﻠﺐ ﺯﻳﺪ ﺛﻮﺑﻪ¼؛ ﻷﻥﹼ ﺍﻟﺜﻮﺏ ﻟﹶﻤﺎ ﺍﺗﺼﻞ ﺑﺰﻳﺪ ﻭﺍﺷﺘﻤﻞ ﻋﻠﻴﻪ ﺻﺎﺭ ﲟﻨـﺰﻟﺔ ﻣﺎ ﻫﻮ ﺟﺰﺀﻩ ﻓﺼﺢ ﺍﻟﺒﺪﻝ" ،ﻱ".
) (٣ﻗﻮﻟﻪ] :ﺑﺪﻝ ﺍﻟﻐﻠﻂ[ ﺇﻧﻤﺎ ﺳﻤﻲ ﺑﻪ ﻟﻜﻮﻥ ﺍﻟﻐﻠﻂ ﺳﺒﺒﺎﹰ ﻟﻺﺗﻴﺎﻥ ﺑﻪ ﻻ ﺃﻧﻪ ﻏﻠﻂ ﻭﺇﻻﹼ ﻓﺎﻟﻐﻠﻂ ﻣِﻤﺎ ﻻ ﺛﺒﻮﺕ ﻟﻪ ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻟﹶﻢ ﻳﺬﻛﺮ" ،ﻱ". ) (٤ﻗﻮﻟﻪ] :ﳚﺐ ﻧﻌﺘﻪ[ ﺃﻱ :ﻧﻌﺖ ﺍﻟﺒﺪﻝ ﺍﻟﻨﻜﺮﺓ ﻣﻦ ﺍﳌﻌﺮﻓﺔ ﻭﺍﺟﺐ؛ ﻟﺌﻼﹼ ﻳﻜﻮﻥ ﺍﳌﻘﺼﻮﺩ ﺃﻧﻘﺺ ﻣﻦ ﻏﲑ ﺍﳌﻘﺼﻮﺩ ﻓﺄﺗﻮﺍ ﺑﺼﻔﺔ ﺗﻜﻮﻥ ﻛﺎﳉﺎﺑﺮ ﻟِﻤﺎ ﻓﻴﻪ ﻣﻦ ﻧﻘﺺ ﺍﻟﻨﻜﺎﺭﺓ ،ﻭﻗﻴﻞ :ﺣﺴﻦ ﻧﻌﺘﻪ ﻭﻟﻴﺲ ﺑﻮﺍﺟﺐ، ﻓﺈﻥ ﻗﻠﺖ :ﻳﺸﻜﻞ ﻫﺬﺍ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻗﹸﻞﹾ ﻫﻮ ﺍﻟﻠﱠﻪ ﺃﹶﺣﺪ ]﴾ﺍﻹﺧﻼﺹ [١ :ﻓﺈﻥﹼ ﻗﻮﻟﻪ½ :ﺃﺣﺪ¼ ﺑﺪﻝ ﻣﻦ ﺍﳉﻼﻟﺔ ﻓِﻲ ﺑﻌﺾ ﺍﻟﻮﺟﻮﻩ ﻭﻟﹶﻢ ﻳﻮﺻﻒ ﺑﺸﺊ ،ﻭﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿:ﺣﻢ ﺗﱰِﻳﻞﹸ ﺍﻟﹾﻜِﺘﺎﺏِ ﻣِﻦ ﺍﻟﻠﱠﻪِ ﺍﻟﹾﻌﺰِﻳﺰِ ﺍﻟﹾﻌﻠِﻴﻢِ﴾] ﺍﻟﻐﺎﻓﺮ [٢-١ :ﺇﱃ ﻗﻮﻟﻪ ﴿ :ﺷﺪِﻳﺪِ ﺍﻟﹾﻌِﻘﹶﺎﺏِ﴾]ﺍﻟﻐﺎﻓﺮ [٣ :ﻓﺈﻥﹼ ﻗﻮﻟﻪ½ :ﺷﺪﻳﺪ ﺍﻟﻌﻘﺎﺏ¼ ﺑﺪﻝ ﻣﻦ ﺍﳉﻼﻟﺔ ﻭﻫﻮ ﻧﻜﺮﺓ؛ ﻷﻥﹼ ﺍﻹﺿﺎﻓﺔ ﻟﻔﻈﻴﺔ ﻭﻟﹶﻢ ﻳﻮﺻﻒ ﺑﺸﺊ ،ﻭﺑﻨﺤﻮ ﻗﻮﻟِﻬﻢ½ :ﻣﺮﺭﺕ ﺑﺰﻳﺪ ﺿﺎﺭﺏ ﺃﺑﻮﻩ¼ ﻓﺈﻥﹼ ½ﺿﺎﺭﺏ¼ ﺑﺪﻝ ﻣﻦ ½ﺯﻳﺪ¼ ﻭﻫﻮ ﻧﻜﺮﺓ ،ﻗﻠﻨﺎ :ﺇﻥﹼ ﻛﻼ ﻣﻦ ﺫﻟﻚ ﺑﺪﻝ ﻋﻠﻰ ﺍﻟﺘﺴﺎﻣﺢ ﻭﺑﺎﳊﻘﻴﻘﺔ ﻫﻮ ﺻﻔﺔ ﺍﻟﺒﺪﻝ ﻭﺍﻟﺘﻘﺪﻳﺮ½ :ﻗﹸﻞﹾ ﻫﻮ ﺍﻟﻠﱠﻪ ﺇﻟﻪ ﺃﹶﺣﺪ ¼ﻭ½ﺇﻟﻪ ﺷﺪِﻳﺪِ ﺍﻟﹾﻌِﻘﹶﺎﺏِ¼ ﻭ½ﻣﺮﺭﺕ ﺑﺰﻳﺪ ﺭﺟﻞ ﺿﺎﺭﺏ ﺃﺑﻮﻩ¼ ،ﻭﳝﻜﻦ ﺃﻥ ﳛﻤﻞ ﺫﻟﻚ ﻋﻠﻰ ﻗﻮﻝ ﺃﺑِﻲ ﺍﻟﻔﺎﺭﺳﻲ ﻓﺈﻧﻪ ﳚﻮﺯ ﺗﺮﻙ ﺍﻟﻮﺻﻒ ﺇﺫﺍ ﺍﺳﺘﻔﻴﺪ ﺑﺎﻟﺒﺪﻝ ﻣﺎ ﻟﹶﻢ ﻳﺴﺘﻔﺪ ﺑﺎﳌﺒﺪﻝ ﻣﻨﻪ ﳓﻮ½ :ﻣﺮﺭﺕ ﺑﺎﻹﻧﺴﺎﻥ ﺭﺟﻞ¼ ﻭﳓﻮ﴿ :ﺑِﺎﻟﹾﻮﺍﺩِ ﺍﻟﹾﻤﻘﹶﺪﺱِ
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kﺑِﺎﻟﻨﺎﺻِﻴﺔِ ﻧﺎﺻِﻴﺔٍ ﻛﹶﺎ ِﺫﺑﺔٍ ﺧﺎﻃِﺌﹶﺔٍ﴾]ﺍﻟﻌﻠﻖ ،[١٦-١٥ :ﻭﻻ ﳚﺐ ﺫﻟﻚ ﰲl ﴿ ﻋﻜﺴﻪ ﻭﻻ ﰲ ﺍﳌﺘﺠﺎﻧﺴﲔ : .ﻋﻄﻒ ﺍﻟﺒﻴﺎﻥ ﺗﺎﺑﻊ ﻏﲑ ﺻﻔﺔ ﻳﻮﺿﺢ )(٢
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ﻣﺘﺒﻮﻋﻪ ،ﻭﻫﻮ ﺃﺷﻬﺮ ﺍﺳﻤﻲ ﺷﻲﺀ ﳓﻮ½ :ﻗﺎﻡ ﺃﺑﻮ ﺣﻔﺺ ﻋﻤﺮ¼ ﻭ½ﻗﺎﻡ ﻋﺒﺪ )(٤
ﺍﷲ ﺑﻦ ﻋﻤﺮ¼ ،ﻭﻻ ﻳﻠﺘﺒﺲ ﺑﺎﻟﺒﺪﻝ ﻟﻔﻈﺎﹰ................................. )(٥
ﻃﹸﻮﻯ﴾]ﺍﻟﻨﺎﺯﻋﺎﺕ [١٦ :ﺇﺫﺍ ﻟﹶﻢ ﳚﻌﻞ ½ﻃﻮﻯ¼ ﺍﲰﺎﹰ ﻟﻠﻮﺍﺩﻱ ﺑﻞ ﲟﻌﲎ ½ﺍﳌﻜﺮﺭ ﺗﻘﺪﻳﺴﻪ¼؛ ﻷﻧﻪ ﻗﺪﺱ ﻣﺮﺗﲔ ،ﻭﺇﻥ ﻟﹶﻢ ﻳﻜﻦ ﻛﺬﻟﻚ ﻻ ﳚﻮﺯ ﺗﺮﻙ ﺍﻟﻮﺻﻒ ﻋﻨﺪﻩ ﺃﻳﻀﺎﹰ ﳓﻮ½ :ﻣﺮﺭﺕ ﺑﺰﻳﺪ ﺭﺟﻞ¼ ،ﺛﹸﻢ ﺍﻟﻨﻌﺖ ﺇﻧﻤﺎ ﳚﺐ ﺇﺫﺍ ﺃﺑﺪﻟﺖ ﺍﻟﻨﻜﺮﺓ ﻣﻦ ﺍﳌﻌﺮﻓﺔ ﺑﺪﻝ ﺍﻟﻜﻞﹼ ﲞﻼﻑ ﻏﲑﻩ ﻣﻦ ﺍﻷﺑﺪﺍﻝ؛ ﻓﺈﻧﻪ ﻻ ﳚﺐ ﺍﻟﻨﻌﺖ ﻓﻴﻬﺎ ﳓﻮ½ :ﻣﺮﺭﺕ ﺑﺰﻳﺪ ﲪﺎﺭ¼" ،ﻱ". ) (١ﻗﻮﻟﻪ] :ﻓِﻲ ﻋﻜﺴﻪ[ ﺃﻱ :ﻋﻜﺲ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺒﺪﻝ ﻣﻦ ﺍﳌﻌﺮﻓﺔ ﻧﻜﺮﺓ ،ﻭﻫﻮ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺒﺪﻝ ﻣﻦ ﺍﻟﻨﻜﺮﺓ ﻣﻌﺮﻓﺔ ﳓﻮ½ :ﻗﺎﻡ ﺃﺥ ﻟﻚ ﺯﻳﺪ¼. ) (٢ﻗﻮﻟﻪ] :ﻭﻻ ﻓِﻲ ﺍﳌﺘﺠﺎﻧﺴﲔ[ ﺃﻱ :ﻻ ﳚﺐ ﺍﻟﻨﻌﺖ ﻓِﻲ ﺍﳌﺘﻤﺎﺛﻠﲔ ﺑﺄﻥ ﻳﻜﻮﻧﺎ ﻣﻌﺮﻓﺘﲔ ﳓﻮ½ :ﺿﺮﺏ ﺯﻳﺪ ﺃﺧﻮﻙ¼ ،ﺃﻭ ﻧﻜﺮﺗﲔ ﳓﻮ½ :ﺟﺎﺀﻧِﻲ ﺭﺟﻞ ﻏﻼﻡ ﻟﻚ¼.
) (٣ﻗﻮﻟﻪ] :ﺗﺎﺑﻊ[ ﺟﻨﺲ ﺷﺎﻣﻞ ﻟﻠﺘﻮﺍﺑﻊ ﻛﻠﹼﻬﺎ ،ﻭﻗﻮﻟﻪ½ :ﻏﲑ ﺍﻟﺼﻔﺔ¼ ﺍﺣﺘﺮﺍﺯ ﻋﻦ ﺍﻟﻨﻌﺖ ،ﻭﻗﻮﻟﻪ½ :ﻳﻮﺿﺢ ﻣﺘﺒﻮﻋﻪ¼ ﺍﺣﺘﺮﺍﺯ ﻋﻦ ﺑﺎﻗﻲ ﺍﻟﺘﻮﺍﺑﻊ ،ﻭﻻ ﻳﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﻋﻄﻒ ﺍﻟﺒﻴﺎﻥ ﺃﻭﺿﺢ ﻣﻦ ﺍﳌﺘﺒﻮﻉ ﺑﻞ ﻳﻨﺒﻐﻲ ﺃﻥ ﳛﺼﻞ ﻣﻦ ﺍﺟﺘﻤﺎﻋﻬﻤﺎ ﺇﻳﻀﺎﺡ ﻟﹶﻢ ﳛﺼﻞ ﻣﻦ ﺃﺣﺪﳘﺎ ﻋﻠﻰ ﺍﻻﻧﻔﺮﺍﺩ ﻓﻴﺼﺢ ﺃﻥ ﻳﻜﻮﻥ ﺍﻷﻭﻝ ﺃﻭﺿﺢ ﻣﻦ ﺍﻟﺜﺎﻧِﻲ" ،ﻣﺦ ،ﻱ" ﻭﻏﲑﻩ ﻣﻠﺨﺼﺎﹰ.
) (٤ﻗﻮﻟﻪ] :ﺃﺑﻮ ﺣﻔﺺ ﻋﻤﺮ[ ﻓﻘﻮﻟﻪ½ :ﻋﻤﺮ¼ ﺇﻥ ﺫﻛﺮ ﲝﻴﺚ ﺇﻧﻪ ﻳﻜﻮﻥ ﻣﻘﺼﻮﺩﺍﹰ ﺑﺎﻟﻨﺴﺒﺔ ﻳﻜﻮﻥ ﺑﺪﻻﹰ ،ﻭﺇﻥ ﺫﻛﺮ ﲝﻴﺚ ﺇﻧﻪ ﻳﻮﺿﺢ ﻣﺘﺒﻮﻋﻪ ﻳﻜﻮﻥ ﻋﻄﻒ ﺍﻟﺒﻴﺎﻥ ،ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻨﺤﻮﻳﲔ ﻓِﻲ ﺗﻮﺿﻴﺢ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﺒﺪﻝ ﻭﻋﻄﻒ ﺍﻟﺒﻴﺎﻥ :ﺇﻧﻪ ﻟﻮ ﻗﺎﻝ ﺭﺟﻞ½ :ﺯﻭﺟﺘﻚ ﺑﻨﱵ ﻓﺎﻃﻤﺔ¼ ﻭﻛﺎﻥ ﺍﲰﻬﺎ ﻋﺎﺋﺸﺔ ﻓﺈﻥ ﺃﺭﺍﺩ ﻋﻄﻒ ﺍﻟﺒﻴﺎﻥ ﺻﺢ ﺍﻟﻨﻜﺎﺡ؛ ﻷﻥﹼ ﺍﻟﻐﻠﻂ ﻭﻗﻊ ﻓﻴﻤﺎ ﻫﻮ ﻟﻴﺲ ﲟﻘﺼﻮﺩ ﺑﺎﻟﻨﺴﺒﺔ ،ﻭﺇﻥ ﺃﺭﺍﺩ ﺍﻟﺒﺪﻝ ﻟﹶﻢ ﻳﺼﺢ ﺍﻟﻨﻜﺎﺡ؛ ﺇﺫ ﺍﻟﻐﻠﻂ ﻭﻗﻊ ﻓﻴﻤﺎ ﻫﻮ ﻣﻘﺼﻮﺩ ﺑﺎﻟﻨﺴﺒﺔ "ﻍ".
) (٥ﻗﻮﻟﻪ ] :ﻭﻻ ﻳﻠﺘﺒﺲ[ ﺃﻱ :ﻋﻄﻒ ﺍﻟﺒﻴﺎﻥ ﺑﺎﻟﺒﺪﻝ ﻟﻔﻈﺎﹰ ﺃﻱ :ﻣﻦ ﺣﻴﺚ ﺍﻟﻠﻔﻆ ،ﻭﺫﻟﻚ ﻟِﻤﺎ ﻣﺮ ﻓِﻲ ﺍﳊﺪ ﻣﻦ ﺃﻥﹼ ﺍﻟﺒﺪﻝ ﻣﻘﺼﻮﺩ ﺑﺎﻟﻨﺴﺒﺔ ﻭﺫﻛﺮ ﺍﳌﺒﺪﻝ ﻣﻨﻪ ﻟﻠﺘﻮﻃﻴﺔ ،ﻭﻋﻄﻒ ﺍﻟﺒﻴﺎﻥ ﻏﲑ ﻣﻘﺼﻮﺩ ﺑﺎﻟﻨﺴﺒﺔ ﻭﺫﻛﺮﻩ ﻟﺘﻮﺿﻴﺢ ﺍﳌﺘﺒﻮﻉ.
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ﰲ ﻣﺜﻞ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ ﺷﻌﺮ: )(١
ﺃﹶﻧﺎ ﺍﺑﻦ ﺍﻟﺘﺎﺭِﻙِ ﺍﻟﹾﺒِﻜﹾﺮِﻱ ﺑِﺸﺮٍ )( ٢
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ﻋﻠﹶﻴﻪِ ﺍﻟﻄﹶﻴﺮ ﺗﺮﻗﹶﺒﻪ ﻭﻗﹸﻮﻋﺎﹰ
) (١ﻗﻮﻟﻪ] :ﻓِﻲ ﻣﺜﻞ ...ﺇﱁ[ ﺍﳌﺮﺍﺩ ﺑﻪ ﻛﻞﹼ ﻣﺎ ﻛﺎﻥ ﻋﻄﻒ ﺑﻴﺎﻥ ﻓﻴﻪ ﻣﻦ ﺍﳌﻌـﺮﻑ ﺑـﺎﻟﻼﻡ ﺍﻟﹼـﺬﻱ ﺃﺿـﻴﻒ ﺇﻟﻴـﻪ ﺍﻟﺼﻔﺔ ﺍﳌﻌﺮﻓﺔ ﺑﺎﻟﻼﻡ ﳓﻮ½ :ﺍﻟﻀﺎﺭﺏ ﺍﻟﺮﺟﻞ ﺯﻳﺪ.¼ ) (٢ﻗﻮﻟﻪ] :ﺃﻧﺎ ﺍﺑﻦ ...ﺇﱁ[ ﻓﺈﻥﹼ ﻗﻮﻟﻪ½ :ﺑﺸﺮ¼ ﻋﻄﻒ ﺑﻴﺎﻥ ﻟـ½ﺍﻟﺒﻜﺮﻱ ¼ﻭﻻ ﻳﺼﺢ ﺃﻥ ﻳﻜﻮﻥ ﺑﺪﻻﹰ؛ ﺇﺫ ﺍﻟﺒﺪﻝ ﻓِﻲ ﺣﻜﻢ ﺗﻜﺮﻳﺮ ﺍﻟﻌﺎﻣﻞ ﻓﻴﻜﻮﻥ ﺍﳌﻌﲎ½ :ﺍﻟﺘﺎﺭﻙ ﺑﺸﺮ¼ ﻓﻼ ﻳﺼﺢ ﻟﻜﻮﻧﻪ ﻣـﻦ ﺑـﺎﺏ ½ﺍﻟـﻀﺎﺭﺏ ﺯﻳـﺪ¼ ،ﻭﻗﻮﻟـﻪ: ½ﻋﻠﻴﻪ ﺍﻟﻄﲑ¼ ﻣﻔﻌﻮﻝ ﺛﺎﻥ ﻟـ½ﺍﻟﺘﺎﺭﻙ¼ ﺇﻥ ﺟﻌﻞ ﲟﻌﲎ ﺍﳌـﺼﻴﺮ ﻭﻣﻔﻌﻮﻟـﻪ ﺍﻷﻭﻝ ﻫـﻮ ½ﺍﻟﺒﻜـﺮﻱ¼ ،ﻭﺇﻥ ﻛـﺎﻥ ½ﺍﻟﺘﺎﺭﻙ¼ ﲟﻌﲎ ﻃﺮﺡ ﻓﻬﻮ ﺣﺎﻝ ،ﻭﻗﻮﻟﻪ½ :ﺗﺮﻗﺒﻪ¼ ﺣﺎﻝ ﻣﻦ ½ﺍﻟﻄﲑ¼ ،ﻭﺇﻥ ﻛﺎﻥ ½ﺍﻟﻄﲑ¼ ﻣﺒﺘﺪﺃ ﻓﻬﻮ ﺣﺎﻝ ﻣﻦ ﺍﻟﻀﻤﲑ ﻓِﻲ ½ﻋﻠﻴﻪ¼ ،ﻭﻗﻮﻟﻪ½ :ﻭﻗﻮﻋﺎﹰ¼ ﲨﻊ ﻭﺍﻗﻊ ﺣﺎﻝ ﻣﻦ ﻓﺎﻋﻞِ ½ﺗﺮﻗﺒﻪ¼ ﺃﻱ :ﻭﺍﻗﻌﺔ ﺣﻮﻟﻪ.
) (٣ﻗﻮﻟﻪ] :ﺃﻧﺎ ﺍﺑﻦ ﺍﻟﺘﺎﺭﻙ ...ﺇﱁ[ ﺍﻟﺘﺎﺭﻙ ﺍﻟﻘﺎﺗﻞ ،ﻭﺍﻟﺒﻜﺮﻱ :ﻧﺴﺒﺔ ﺇﱃ ﺑﻜﺮ ﺑﻦ ﻭﺍﺋﻞ ﻭﻫﻮ ﻣﻦ ﺷﺠﻌﺎﻥ ﺍﻟﻌﺮﺏ ﻭﻟﺬﺍ ﻳﻔﺘﺨﺮ ﺍﻟﺸﺎﻋﺮ ﺑﺄﻧﻪ ﺍﺑﻦ ﻗﺎﺗﻞ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺍﻟﺸﺠﺎﻉ ﻓﻴﻘﻮﻝ :ﺃﻧﺎ ﺍﺑﻦ ﻣـﻦ ﺟﻌـﻞ ﺍﻟﺒﻜـﺮﻱ ﻣـﻊ ﺷـﺠﺎﻋﺘﻪ ﳎﺘﻤﻌﺎﹰ ﻋﻠﻴﻪ ﺍﻟﻄﲑ ﺇﺫﺍ ﺿﺮﺑﻪ ﺑﺎﻟﺴﻴﻒ ﻭﺃﻟﻘﺎﻩ ﻓِﻲ ﺍﳌﻌﺮﻛﺔ ﻭﺍﻗﻌﺔ ﺣﻮﻟﻪ ﺍﻟﻄﲑ ﻣﺘﺮﻗﹼﺒﺔ ﻋﻠﻴﻪ ﳋﺮﻭﺝ ﺭﻭﺣـﻪ؛ ﻷﻥﹼ ﺍﳊﻴﻮﺍﻥ ﻣﺎ ﺩﺍﻡ ﺑﻪ ﺭﻣﻖ ﻻ ﺗﻘﺮﺑﻪ ﺍﻟﻄﲑ ﺧﺼﻮﺻﺎﹰ ﻓِﻲ ﺍﻹﻧﺴﺎﻥ" .ﻱ". ) (١ﻗﻮﻟﻪ] :ﻓِﻲ ﻣﺜﻞ ...ﺇﱁ[ ﺍﳌﺮﺍﺩ ﺑﻪ ﻛﻞﹼ ﻣﺎ ﻛﺎﻥ ﻋﻄﻒ ﺑﻴﺎﻥ ﻓﻴﻪ ﻣﻦ ﺍﳌﻌﺮﻑ ﺑﺎﻟﻼﻡ ﺍﻟﹼﺬﻱ ﺃﺿﻴﻒ ﺇﻟﻴﻪ ﺍﻟﺼﻔﺔ ﺍﳌﻌﺮﻓﺔ ﺑﺎﻟﻼﻡ ﳓﻮ½ :ﺍﻟﻀﺎﺭﺏ ﺍﻟﺮﺟﻞ ﺯﻳﺪ.¼ ) (٢ﻗﻮﻟﻪ] :ﺃﻧﺎ ﺍﺑﻦ ...ﺇﱁ[ ﻓﺈﻥﹼ ﻗﻮﻟﻪ½ :ﺑﺸﺮ¼ ﻋﻄﻒ ﺑﻴﺎﻥ ﻟـ½ﺍﻟﺒﻜﺮﻱ ¼ﻭﻻ ﻳﺼﺢ ﺃﻥ ﻳﻜﻮﻥ ﺑﺪﻻﹰ؛ ﺇﺫ ﺍﻟﺒﺪﻝ ﻓِﻲ ﺣﻜﻢ ﺗﻜﺮﻳﺮ ﺍﻟﻌﺎﻣﻞ ﻓﻴﻜﻮﻥ ﺍﳌﻌﲎ½ :ﺍﻟﺘﺎﺭﻙ ﺑﺸﺮ¼ ﻓﻼ ﻳﺼﺢ ﻟﻜﻮﻧﻪ ﻣﻦ ﺑﺎﺏ ½ﺍﻟﻀﺎﺭﺏ ﺯﻳﺪ¼ ،ﻭﻗﻮﻟﻪ: ½ﻋﻠﻴﻪ ﺍﻟﻄﲑ¼ ﻣﻔﻌﻮﻝ ﺛﺎﻥ ﻟـ½ﺍﻟﺘﺎﺭﻙ¼ ﺇﻥ ﺟﻌﻞ ﲟﻌﲎ ﺍﳌﺼﻴﺮ ﻭﻣﻔﻌﻮﻟﻪ ﺍﻷﻭﻝ ﻫﻮ ½ﺍﻟﺒﻜﺮﻱ¼ ،ﻭﺇﻥ ﻛﺎﻥ ½ﺍﻟﺘﺎﺭﻙ¼ ﲟﻌﲎ ﻃﺮﺡ ﻓﻬﻮ ﺣﺎﻝ ،ﻭﻗﻮﻟﻪ½ :ﺗﺮﻗﺒﻪ¼ ﺣﺎﻝ ﻣﻦ ½ﺍﻟﻄﲑ¼ ،ﻭﺇﻥ ﻛﺎﻥ ½ﺍﻟﻄﲑ¼ ﻣﺒﺘﺪﺃ ﻓﻬﻮ ﺣﺎﻝ ﻣﻦ ﺍﻟﻀﻤﲑ ﻓِﻲ ½ﻋﻠﻴﻪ¼ ،ﻭﻗﻮﻟﻪ½ :ﻭﻗﻮﻋﺎﹰ¼ ﲨﻊ ﻭﺍﻗﻊ ﺣﺎﻝ ﻣﻦ ﻓﺎﻋﻞِ ½ﺗﺮﻗﺒﻪ¼ ﺃﻱ :ﻭﺍﻗﻌﺔ ﺣﻮﻟﻪ.
) (٣ﻗﻮﻟﻪ] :ﺃﻧﺎ ﺍﺑﻦ ﺍﻟﺘﺎﺭﻙ ...ﺇﱁ[ ﺍﻟﺘﺎﺭﻙ ﺍﻟﻘﺎﺗﻞ ،ﻭﺍﻟﺒﻜﺮﻱ :ﻧﺴﺒﺔ ﺇﱃ ﺑﻜﺮ ﺑﻦ ﻭﺍﺋﻞ ﻭﻫﻮ ﻣﻦ ﺷﺠﻌﺎﻥ ﺍﻟﻌﺮﺏ ﻭﻟﺬﺍ ﻳﻔﺘﺨﺮ ﺍﻟﺸﺎﻋﺮ ﺑﺄﻧﻪ ﺍﺑﻦ ﻗﺎﺗﻞ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺍﻟﺸﺠﺎﻉ ﻓﻴﻘﻮﻝ :ﺃﻧﺎ ﺍﺑﻦ ﻣﻦ ﺟﻌﻞ ﺍﻟﺒﻜﺮﻱ ﻣﻊ ﺷﺠﺎﻋﺘﻪ ﳎﺘﻤﻌﺎﹰ ﻋﻠﻴﻪ ﺍﻟﻄﲑ ﺇﺫﺍ ﺿﺮﺑﻪ ﺑﺎﻟﺴﻴﻒ ﻭﺃﻟﻘﺎﻩ ﻓِﻲ ﺍﳌﻌﺮﻛﺔ ﻭﺍﻗﻌﺔ ﺣﻮﻟﻪ ﺍﻟﻄﲑ ﻣﺘﺮﻗﹼﺒﺔ ﻋﻠﻴﻪ ﳋﺮﻭﺝ ﺭﻭﺣﻪ؛ ﻷﻥﹼ ﺍﳊﻴﻮﺍﻥ ﻣﺎ ﺩﺍﻡ ﺑﻪ ﺭﻣﻖ ﻻ ﺗﻘﺮﺑﻪ ﺍﻟﻄﲑ ﺧﺼﻮﺻﺎﹰ ﻓِﻲ ﺍﻹﻧﺴﺎﻥ" .ﻱ".
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ﺍﻟﺜﺎﻧﻲ :ﻓِﻲ ﺍﻻﺳﻢ ﺍﳌﺒﻨِﻲ ﻭﻫﻮ ﺍﺳﻢ ﻭﻗـﻊ ﻏـﲑ ﻣﺮﻛﹼـﺐ ﻣـﻊ ﻏـﲑﻩl k ﺍﻟﺒﺎﺏ ِ )(١
)(٢
ﻣﺜﻞ½ :ﺍ ،ﺏ ،ﺕ ،ﺙ¼ ﻭﻣﺜﻞ½ :ﺃﺣﺪ ،ﺍﺛﻨﺎﻥ ،ﺛﻼﺛﺔ¼ ﻭﻛﻠﻔﻆ ½ﺯﻳﺪ¼ ﻭﺣـﺪﻩ )(٣
ﻓﺈﻧﻪ ﻣﺒﻨِﻲ ﺑﺎﻟﻔﻌﻞ ﻋﻠﻰ ﺍﻟﺴﻜﻮﻥ ﻭﻣﻌﺮﺏ ﺑﺎﻟﻘﻮﺓ........................، )(٤
) (١ﻗﻮﻟﻪ] :ﻓِﻲ ﺍﻻﺳﻢ ﺍﳌﺒﻨِﻲ [ﺍﻋﻠﻢ ﺃﻥﹼ ﺍﻷﺻﻞ ﻓِﻲ ﺍﻷﲰﺎﺀ ﺍﻹﻋﺮﺍﺏ ﻭﻓِﻲ ﺍﻷﻓﻌﺎﻝ ﻭﺍﳊﺮﻭﻑ ﺍﻟﺒﻨﺎﺀ؛ ﻷﻥﹼ ﺍﻷﲰﺎﺀ ﳏﻞﹼ ﺍﳌﻌﺎﻧِﻲ ﺍﳌﻌﺘﻮﺭﺓ ﻭﻫﻲ ﺗﻘﺘﻀﻲ ﺍﻟﻌﻼﻣﺎﺕ ﻟﺌﻼﹼ ﻳﻠﺘﺒﺲ ﺍﻟﺒﻌﺾ ﺑﺒﻌﺾ ﻭﻫﻲ ﻟﻴﺴﺖ ﺇ ﹼﻻ ﺍﻹﻋﺮﺍﺏ ﲞﻼﻑ ﺍﻷﻓﻌﺎﻝ ﻭﺍﳊﺮﻭﻑ؛ ﻷﻤﺎ ﻟﻴﺴﺎ ﳏﻼ ﻟﻠﻤﻌﺎﻧِﻲ ﺍﳌﻌﺘﻮﺭﺓ ﻓﻼ ﳛﺘﺎﺝ ﺇﻟﹶﻰ ﺍﻹﻋﺮﺍﺏ، ﻭﺃﻳﻀﺎﹰ ﺍﻟﻔﻌﻞ ﺛﻘﻴﻞ؛ ﻷﻧﻪ ﻣﻮﺿﻮﻉ ﻟﻠﺤﺪﺙ ﻭﺍﻟﺰﻣﺎﻥ ﻓﺎﳌﻨﺎﺳﺐ ﻣﻌﻪ ﺍﳋﻔﹼﺔ ،ﻭﺍﻟﺒﻨﺎﺀ ﺧﻔﻴﻒ؛ ﻷﻥﹼ ﺳﻠﻮﻙ ﻃﺮﻳﻖ ﻭﺍﺣﺪ ﺃﺳﻬﻞ ﻣﻦ ﺳﻠﻮﻙ ﻃﺮﻕ ﳐﺘﻠﻔﺔ ،ﻭﻟﻮ ﺃﻋﺮﺏ ﻟﺜﺒﺖ ﺍﻟﺜﻘﻞ ﻋﻠﻰ ﺍﻟﺜﻘﻞ ﻭﻫﻮ ﻏﲑ ﺟﺎﺋﺰ ،ﺛﹸﻢ ﺍﳌﺒﻨِﻲ ﺍﳌﻄﻠﻖ ﻋﺒﺎﺭﺓ ﻋﻤﺎ ﻛﺎﻥ ﺣﺮﻛﺘﻪ ﻭﺳﻜﻮﻧﻪ ﻣﻦ ﻏﲑ ﻋﺎﻣﻞ ،ﻭﻫﻮ ﻋﻠﻰ ﻗﺴﻤﲔ ﺃﺣﺪﳘﺎ :ﻣﺒﻨِﻲ ﺍﻷﺻﻞ ﻭﺍﻟﺜﺎﻧِﻲ :ﻣﺒﻨِﻲ ﺍﻻﺳﻢ ،ﻓﺎﻷﻭﻝ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﳌﺎﺿﻲ ﻭﺍﻷﻣﺮ ﺍﳊﺎﺿﺮ ﻭﺍﳊﺮﻭﻑ ،ﻭﺍﻟﺜﺎﻧِﻲ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻷﻣﺮﻳﻦ ﺃﺣﺪﳘﺎ :ﻣﺎ ﺷﺎﺑﻪ ﻣﺒﻨِﻲ ﺍﻷﺻﻞ ﻛﺎﳌﻮﺻﻮﻻﺕ ،ﻓﺈﻧﻬﺎ ﻣﺒﻨِﻲ ﺍﻻﺳﻢ ﻟِﻤﺸﺎﺑِﻬﺘﻬﺎ ﺍﳊﺮﻑ؛ ﻷﻥﹼ ﺍﳊﺮﻑ ﻛﻤﺎ ﳛﺘﺎﺝ ﻓِﻲ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺍﳌﻌﲎ ﺇﻟﹶﻰ ﺍﻟﻀﻤﻴﻤﺔ ﻛﺬﻟﻚ ﺍﳌﻮﺻﻮﻝ ﳛﺘﺎﺝ ﺇﻟﹶﻰ ﺍﻟﺼﻠﺔ ،ﻭﺍﻟﺜﺎﻧِﻲ :ﺃﻥ ﻳﻘﻊ ﺍﻻﺳﻢ ﻏﲑ ﻣﺮﻛﹼﺐ ﻣﻊ ﺍﻟﻌﺎﻣﻞ ﻣﺜﻞ ½ﺯﻳﺪ¼ ½ﻋﻤﺮﻭ¼ ½ﺑﻜﺮ¼ ﺑﺎﻟﺴﻜﻮﻥ ،ﺛﹸﻢ ﺣﻜﻢ ﻣﺒﻨِﻲ ﺍﻷﺻﻞ ﺃﻥ ﻻ ﻳﺘﺤﻘﹼﻖ ﺍﻹﻋﺮﺍﺏ ﻓﻴﻪ ﺃﺻﻼﹰ ﻻ ﻟﻔﻈﺎﹰ ﻭﻻ ﺗﻘﺪﻳﺮﺍﹰ ﻭﻻ ﳏﻼ ،ﻓﺈﻥ ﻗﻠﺖ :ﺍﳌﺎﺿﻲ ﻗﺪ ﻳﻘﻊ ﻣﻮﺿﻊ ﺍﳋﱪ ﻣﺜﻞ ½ﺯﻳﺪ ﺿﺮﺏ¼ ﻓِﻲ ﻣﻮﺿﻊ ½ﺯﻳﺪ ﺿﺎﺭﺏ¼ ﻓﻴﻜﻮﻥ ﻟﻪ ﺇﻋﺮﺍﺏ ﳏﻠﹼﻲ ﻣﻊ ﺃﻧﻪ ﻣﺒﻨِﻲ ﺍﻷﺻﻞ ،ﻗﻠﻨﺎ :ﻻﻧﺴﻠﹼﻢ ﺃﻥﹼ ﻓِﻲ ½ﺯﻳﺪ ﺿﺮﺏ¼ ﻭﻗﻊ ﺍﳌﺎﺿﻲ ﻓِﻲ ﻣﻮﺿﻊ ﺍﳋﱪ ﺑﻞ ﺍﻟﻮﺍﻗﻊ ﻓِﻲ ﻣﻮﺿﻌﻪ ﻫﻮ ﺍﳉﻤﻠﺔ ﺃﻱ :ﺍﻟﻔﻌﻞ ﻭﺍﻟﻔﺎﻋﻞ ﻻ ﺍﻟﻔﻌﻞ ﻭﺣﺪﻩ ،ﻭﺣﻜﻢ ﻣﺒﻨِﻲ ﺍﻻﺳﻢ ﺃﻳﻀﺎﹰ ﻛﺬﻟﻚ ﺇﻥ ﻛﺎﻥ ﻣﻦ ﺍﻷﻣﺮ ﺍﻷﻭﻝ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺜﺎﻧِﻲ ﻓﺤﻜﻤﻪ ﺃﻧﻪ ﺇﺫﺍ ﺟﺎﺀ ﻋﺎﻣﻞ ﻓﻼ ﻳﺒﻘﻰ ﻣﺒﻨﻴﺎ" ،ﻣﻖ".
) (٢ﻗﻮﻟﻪ] :ﻏﲑ ﻣﺮﻛﹼﺐ[ ﺃﻱ :ﺣﺎﻝ ﻛﻮﻧﻪ ﻏﲑ ﻣﺮﻛﹼﺐ ﻣﻊ ﻏﲑﻩ ﻋﻠﻰ ﻭﺟﻪ ﻳﺘﺤﻘﹼﻖ ﻣﻌﻪ ﺍﻟﻌﺎﻣﻞ ،ﻓﻌﻠﻰ ﻫﺬﺍ
ﺍﳌﻀﺎﻑ ﻣﻦ ﺍﳌﺮﻛﹼﺒﺎﺕ ﺍﻹﺿﺎﻓﻴﺔ ﺍﳌﻌﺪﻭﺩﺓ ﻛـ½ﻏﻼﻡ ﺯﻳﺪ¼ ﻭ½ﻏﻼﻡ ﺑﻜﺮ¼ ﻭ½ﻏﻼﻡ ﻋﻤﺮﻭ¼ ﻣﺒﻨِﻲ، ﻭﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﻣﻌﺮﺏ" ،ﺳﻦ" ﻭﻏﲑﻩ.
) (٣ﻗﻮﻟﻪ] :ﺍ ﺏ ﺕ ...ﺇﱁ[ ﻟﻌﻠﹼﻪ ﺃﺭﺍﺩ ﺑِﻬﺎ ﺃﲰﺎﺀ ﻫﺬﻩ ﺍﳊﺮﻭﻑ ﺃﻱ :ﺃﻟﻒ ﻭﺑﺎﺀ ﻭﺗﺎﺀ ﻭﺛﺎﺀ ﻻ ﻣﺴﻤﻴﺎﺎ ﻭﺇﻻﹼ ﻓﻼ ﻳﺴﺘﻘﻴﻢ ﺍﻟﺘﻤﺜﻴﻞ ﲝﺮﻭﻑ ﺍﳍﺠﺎﺀ؛ ﻷﻥﹼ ﺍﻟﺒﺤﺚ ﻓِﻲ ﺍﻻﺳﻢ ﺍﳌﺒﻨِﻲ" ،ﻱ".
) (٤ﻗﻮﻟﻪ] :ﻣﺒﻨِﻲ ﺑﺎﻟﻔﻌﻞ[ ﻭﺫﻫﺐ ﺻﺎﺣﺐ "ﻛﺶ" ﺇﻟﹶﻰ ﺃﻥﹼ ﺍﻷﲰﺎﺀ ﺍﳌﻌﺪﻭﺩﺓ ﺍﻟﻌﺎﺭﻳﺔ ﻋﻦ ﺍﳌﺸﺎﺑﻬﺔ ﺑِﻤﺒﻨِﻲ
i
j
Å
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kﺷﺎﺑﻪ ﻣﺒﻨِﻲ ﺍﻷﺻﻞ ﺑﺄﻥ ﻳﻜﻮﻥ ﰲ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﻣﻌﻨﺎﻩ ﳏﺘﺎﺟـﺎﹰ ﺇﱃ ﻗﺮﻳﻨـﺔl ﺃﻭ )(١
ﻛﺎﻹﺷﺎﺭﺓ ،ﳓﻮ½ :ﻫﺆﻻﺀ¼ ﻭﳓﻮﻫﺎ ،ﺃﻭ ﻳﻜﻮﻥ ﻋﻠﻰ ﺃﻗﻞﹼ ﻣﻦ ﺛﻼﺛـﺔ ﺃﺣـﺮﻑ )(٢
ﺃﻭ ﺗﻀﻤﻦ ﻣﻌﲎ ﺍﳊﺮﻑ ،ﳓﻮ½ :ﺫﺍ¼ ﻭ½ﻣـﻦ¼ ﻭ½ﺃﺣـﺪ ﻋـﺸﺮ¼ ﺇﱃ ½ﺗـﺴﻌﺔ )(٣
ﻋﺸﺮ¼ ،ﻭﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻻ ﻳﺼﲑ ﻣﻌﺮﺑﺎﹰ ﺃﺻﻼﹰ ،ﻭﺣﻜﻤﻪ ﺃﻥ ﻻ ﳜﺘﻠـﻒ ﺁﺧـﺮﻩ )(٤
ﺑﺎﺧﺘﻼﻑ ﺍﻟﻌﻮﺍﻣﻞ ..................................................، )(٥
ﺍﻷﺻﻞ ﻣﻌﺮﺑﺔ ﺑﺎﻟﻔﻌﻞ ﺍﻋﺘﺒﺎﺭﺍﹰ ﻟِﻤﺠﺮﺩ ﺻﻼﺣﻴﺔ ﺍﻹﻋﺮﺍﺏ ﺑﻌﺪ ﺍﻟﺘﺮﻛﻴﺐ.
) (١ﻗﻮﻟﻪ] :ﺃﻭ ﺷﺎﺑﻪ[ ﺃﻱ :ﻧﺎﺳﺐ ﻣﻨﺎﺳﺒﺔ ﻣﺆﺛﹼﺮﺓ ،ﻭﻫﺬﻩ ﺍﳌﻨﺎﺳﺒﺔ ﻗﺪ ﳛﺼﻞ ﺑﺎﻋﺘﺒﺎﺭ ﻣﺸﺎﺑﻬﺔ ﺍﻻﺳﻢ ﺑِﻤﺒﻨِﻲ ﺍﻷﺻﻞ
ﻛﻤﺸﺎﺑِﻬﺔ ﺃﲰﺎﺀ ﺍﻹﺷﺎﺭﺓ ﻭﺍﳌﻀﺮﺍﺕ ﻭﺍﳌﻮﺻﻮﻻﺕ ﺑﺎﳊﺮﻑ ﻓِﻲ ﺍﻻﺣﺘﻴﺎﺝ ،ﻭﻗﺪ ﳛﺼﻞ ﺑﺎﻋﺘﺒﺎﺭ ﺗﻀﻤﻦ ﺍﻻﺳﻢ ﻣﻌﻨﻰ ﻣﺒﻨِﻲ ﺍﻷﺻﻞ ﻛﺘﻀﻤﻦ ﺃﲰﺎﺀ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻭﺍﻟﺸﺮﻁ ﻣﻌﻨﻰ ﺣﺮﻑ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻭﺍﻟﺸﺮﻁ ،ﻭﻗﺪ ﳛﺼﻞ ﺑﺎﻋﺘﺒﺎﺭ ﻭﻗﻮﻉ ﺍﻻﺳﻢ ﻣﻮﻗِﻊ ﻣﺒﻨِﻲ ﺍﻷﺻﻞ ﻛـ½ﻧـﺰﺍﻝ¼ ﻭ½ﺗﺮﺍﻙ¼ ﺍﻟﻮﺍﻗﻌﲔ ﻣﻮﻗِﻊ ½ﺍِﻧﺰِﻝﹾ¼ ﻭ½ﺍﹸﺗﺮﻙ ،¼ﻭﻗﺪ ﳛﺼﻞ ﺑﺎﻋﺘﺒﺎﺭ ﻣﺸﺎﺑﻬﺔ ﺍﻻﺳﻢ ﻟِﻤﺎ ﻭﻗﻊ ﻣﻮﻗِﻊ ﻣﺒﻨِﻲ ﺍﻷﺻﻞ ﻛـ½ﺣﻀﺎﺭ¼ ﻭ½ﻃﹶﻤﺎﺭ¼ ﺍﳌﺸﺎﺑِﻬﺘﲔ ﺑـ½ﺗﺮﺍﻙِ¼ ﻭ½ﻧﺰﺍﻝِ¼ ﺍﻟﻮﺍﻗﻌﺘﲔ ﻣﻮﻗﻊ ½ﺍﹸﺗﺮﻙ ¼ﻭ½ﺍِﻧﺰِﻝﹾ¼ ،ﻭﻗﺪ ﳛﺼﻞ ﺑﺎﻋﺘﺒﺎﺭ ﻭﻗﻮﻉ ﺍﻻﺳﻢ ﻣﻮﻗﻊ ﻣﺎ ﺷﺎﺑﻪ ﻣﺒﻨِﻲ ﺍﻷﺻﻞ ﻛـ½ﺯﻳﺪ¼ ﻓِﻲ ½ﻳﺎ ﺯﻳﺪ¼ ﺍﻟﻮﺍﻗﻊ ﻣﻮﻗﻊ ﺍﻟﻜﺎﻑ ﺍﻻﲰﻴﺔ ﺍﳌﺸﺎﺑِﻬﺔ ﺑﺎﻟﻜﺎﻑ ﺍﳊﺮﻓﻴﺔ ﺍﳋﻄﺎﺑﻴﺔ ،ﻭﻗﺪ ﳛﺼﻞ ﺑﺎﻋﺘﺒﺎﺭ ﺗﻀﻤﻦ ﺍﻻﺳﻢ ﺍﳊﺮﻑ ﻛـ½ﺃﺣﺪ ﻋﺸﺮ¼ ،ﻭﻗﺪ ﳛﺼﻞ ﺑﺎﻋﺘﺒﺎﺭ ﺑﻨﺎﺀ ﺍﻻﺳﻢ ﻋﻠﻰ ﺃﻗﻞﹼ ﻣﻦ ﺛﻼﺛﺔ ﺃﺣﺮﻑ ﻣﺜﻞ ½ﺫﺍ¼ ،ﻓﻬﺬﻩ ﺻﻮﺭ ﺳﺒﻊ ﻟِﻤﺸﺎﺑﻬﺔ ﺍﻻﺳﻢ ﺑِﻤﺒﻨِﻲ ﺍﻷﺻﻞ ،ﻭﻛﻠﻤﺔ ½ﺃﻭ¼ ﻓِﻲ ﻗﻮﻟﻪ½ :ﺃﻭ ﺷﺎﺑﻪ¼ ﻟِﻤﻨﻊ ﺍﳋﻠﻮ ﻻ ﻟِﻤﻨﻊ ﺍﳉﻤﻊ ،ﻓﻼ ﻳﺮﺩ ﺑِﻤﺎ ﻭﺟﺪ ﻓﻴﻪ ﻫﺬﺍﻥ ﺍﻷﻣﺮﺍﻥ ﻣﻌﺎﹰ ﺃﻋﻨِﻲ :ﺍﳌﻨﺎﺳﺒﺔ ﻭﻋﺪﻡ ﺍﻟﺘﺮﻛﻴﺐ ﻛـ½ﻫﺆﻻﺀ¼" ،ﺹ" ﻭﻏﲑﻩ.
) (٢ﻗﻮﻟﻪ] :ﺃﻗﻞﹼ ﻣﻦ ...ﺇﱁ[ ﳓﻮ½ :ﺫﺍ¼ ﻭ½ﻣﻦ¼ ﻣﺜﺎﻻﻥ ﻟِﻤﺎ ﻫﻮ ﻣﺒﻨِﻲ ﻋﻠﻰ ﺃﻗﻞﹼ ﻣﻦ ﺛﻠﺜﺔ ﺃﺣﺮﻑ ،ﻓﺸﺎﺑﻪ ﺍﳊﺮﻑ ﻛـ½ﻣِﻦ ¼ﻭ½ﻋﻦ¼ ﻓِﻲ ﺍﻟﺒﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ ﻓﺒﻨِﻲ.
) (٣ﻗﻮﻟﻪ] :ﺃﺣﺪ ﻋﺸﺮ[ ﻣﺜﺎﻝ ﻟِﻤﺎ ﻫﻮ ﻣﺘﻀﻤﻦ ﻟِﻤﻌﲎ ﺣﺮﻑ ﺍﻟﻌﻄﻒ؛ ﻷﻥﹼ ﻣﻌﻨﺎﻩ½ :ﺃﺣﺪ ﻭﻋﺸﺮ¼ ﻓﺒﻨِﻲ ﻟِﻬﺬﻩ ﺍﳌﺸﺎﺑﻬﺔ ،ﻭﻭﺟﻮﻩ ﺍﳌﺸﺎﺑﻬﺔ ﺗﻘﺪﻡ ﺫﻛﺮﻫﺎ ﺁﻧﻔﺎﹰ ﻓﺘﻔﻜﹼﺮ.
) (٤ﻗﻮﻟﻪ] :ﻫﺬﺍ ﺍﻟﻘﺴﻢ[ ﺃﻱ :ﻣﺎ ﺷﺎﺑﻪ ﺑِﻤﺒﻨِﻲ ﺍﻷﺻﻞ ﻻ ﻳﻜﻮﻥ ﻣﻌﺮﺑﺎﹰ ﺃﺻﻼﹰ ﺃﻱ :ﻻ ﺑﺎﻟﻔﻌﻞ ﻭﻻ ﺑﺎﻟﻘﻮﺓ ﲞﻼﻑ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﺃﻱ :ﻣﺎ ﻭﻗﻊ ﻏﲑ ﻣﺮﻛﹼﺐ ﻣﻊ ﻏﲑﻩ؛ ﻓﺈﻧﻪ ﻣﺒﻨِﻲ ﺑﺎﻟﻔﻌﻞ ﻭﻣﻌﺮﺏ ﺑﺎﻟﻘﻮﺓ ،ﺃﻱ :ﺑﺎﻹﻣﻜﺎﻥ ﻛﻤﺎ ﻣﺮ.
) (٥ﻗﻮﻟﻪ] :ﺑﺎﺧﺘﻼﻑ ﺍﻟﻌﻮﺍﻣﻞ[ ﺇﻧﻤﺎ ﻗﺎﻟﻪ؛ ﻷﻧﻪ ﻗﺪ ﳜﺘﻠﻒ ﺁﺧﺮ ﺍﳌﺒﻨِﻲ ﻟﻜﻨﻪ ﻻ ﺑﺎﺧﺘﻼﻑ ﺍﻟﻌﻮﺍﻣﻞ ﺑﻞ ﻣﻄﻠﻘﺎﹰ
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kﻭﺣﺮﻛﺎﺗﻪ ﺗﺴﻤﻰ ½ﺿﻤﺎﹰ¼ ﻭ½ﻓﺘﺤﺎﹰ¼ ﻭ½ﻛﺴﺮﺍﹰ¼ ﻭﺳﻜﻮﻧﻪ ½ﻭﻗﻔﺎﹰ¼ ،ﻭﻫﻮ ﻋﻠـﻰl )(١
ﲦﺎﻧﻴﺔ ﺃﻧـﻮﺍﻉ :ﺍﳌـﻀﻤﺮﺍﺕ ﻭﺃﲰـﺎﺀ ﺍﻹﺷـﺎﺭﺍﺕ ﻭﺍﳌﻮﺻـﻮﻻﺕ ﻭﺃﲰـﺎﺀ )(٢
ﺍﻷﻓﻌﺎﻝ ﻭﺍﻷﺻـﻮﺍﺕ ﻭﺍﳌﺮﻛﹼﺒـﺎﺕ ﻭﺍﻟﻜﻨﺎﻳـﺎﺕ ﻭﺑﻌـﺾ ﺍﻟﻈـﺮﻭﻑ: .
ﺍﳌﻀﻤﺮ ﺍﺳﻢ ﻭﺿﻊ ﻟﻴﺪﻝﹼ ﻋﻠﻰ ﻣﺘﻜﻠﹼﻢ ﺃﻭ ﳐﺎﻃﺐ ﺃﻭ ﻏﺎﺋﺐ............ )(٣
ﳓﻮ½ :ﻣﻦِ ﺍﻟﺮﺟﻞ¼ ﻭ½ﻣﻦ ﺍﻣﺮﺀ¼ ﻭ½ﻣﻦ ﺯﻳﺪ¼؛ ﻓﺈﻥ ½ﻣﻦ¼ ﻓِﻲ ﺍﻷﻭﻝ ﻣﻜﺴﻮﺭ ﻭﻓِﻲ ﺍﻟﺜﺎﻧِﻲ ﻣﻀﻤﻮﻥ ﻭﻓِﻲ ﺍﻟﺜﺎﻟﺚ ﺳﺎﻛﻦ" ،ﻍ".
) (١ﻗﻮﻟﻪ] :ﺣﺮﻛﺎﺗﻪ[ ﺃﻱ :ﺣﺮﻛﺎﺕ ﺍﳌﺒﻨِﻲ ،ﺗﺴﻤﻰ ﺿﻤﺎ ﻭﻓﺘﺤﺎﹰ ﻭﻛﺴﺮﺍﹰ ،ﻭﺇﻧﻤﺎ ﺳﻤﻲ ﺍﻟﻀﻢ ﺿﻤﺎ ﳊﺼﻮﻟﻪ
ﺑﻀﻢ ﺍﻟﺸﻔﺘﲔ ،ﻭﺍﻟﻔﺘﺢ ﻓﺘﺤﺎﹰ ﻻﻧﻔﺘﺎﺡ ﺍﻟﻔﻢ ﻓِﻲ ﺍﻟﺘﻠﻔﹼﻆ ﺑﻪ ،ﻭﺍﻟﻜﺴﺮ ﻛﺴﺮﺍﹰ ﻻﻧﻜﺴﺎﺭ ﺍﻟﺸﻔﺔ ﺍﻟﺴﻔﻠﻰ ﻓِﻲ ﺍﻟﺘﻠﻔﹼﻆ ﺑﻪ ،ﻭﺳﻜﻮﻥ ﺍﳌﺒﻨِﻲ ﻭﻗﻔﺎﹰ ﻟﺘﻮﻗﹼﻒ ﺍﻟﻨﻔﺲ ﺑﻪ ،ﻭﺗﺴﻤﻴﺔ ﺣﺮﻛﺎﺕ ﺍﳌﺒﻨِﻲ ﺿﻤﺎ ﻭﻓﺘﺤﺎﹰ ﻭﻛﺴﺮﺍﹰ ﻋﻠﻰ ﺍﺻﻄﻼﺡ ﺍﻟﺒﺼﺮﻳﲔ ﻭﺍﳌﺮﺍﺩ ﺃﻢ ﻻ ﻳﻌﺒﺮﻭﻥ ﻋﻦ ﺍﳊﺮﻛﺎﺕ ﺍﻟﺒﻨﺎﺋﻴﺔ ﺇﻻﹼ ﺑِﻬﺬﻩ ﺍﻷﻟﻘﺎﺏ ﻭﻫﺬﻩ ﺍﻷﻟﻘﺎﺏ ﻛﻤﺎ ﻳﻌﺒﺮﻭﻥ ﺑِﻬﺎ ﻋﻦ ﺍﳊﺮﻛﺎﺕ ﺍﻟﺒﻨﺎﺋﻴﺔ ﻛﺬﻟﻚ ﻳﻌﺒﺮﻭﻥ ﺑِﻬﺎ ﻋﻦ ﺍﳊﺮﻛﺎﺕ ﺍﻹﻋﺮﺍﺑﻴﺔ ،ﻭﺃﻣﺎ ﺍﻟﻜﻮﻓﻴﻮﻥ ﻓﻴﺬﻛﺮﻭﻥ ﺃﻟﻘﺎﺏ ﺍﳌﺒﻨِﻲ ﻓِﻲ ﺍﳌﻌﺮﺏ ﻭﺑﺎﻟﻌﻜﺲ" ،ﻍ" ﻭﻏﲑﻩ.
) (٢ﻗﻮﻟﻪ] :ﲦﺎﻧﻴﺔ ﺃﻧﻮﺍﻉ[ ﻭﺇﻧﻤﺎ ﺍﳓﺼﺮ ﺍﳌﺒﻨِﻲ ﻋﻠﻰ ﲦﺎﻧﻴﺔ ﺃﻧﻮﺍﻉ؛ ﻷﻥﹼ ﻋﻠﹼﺔ ﺑﻨﺎﺀ ﺍﳌﺒﻨِﻲ ﻻ ﳜﻠﻮ ﺇﻣﺎ ﻋﺪﻡ
ﺍﻟﺘﺮﻛﻴﺐ ﺃﻭ ﻣﻨﺎﺳﺒﺘﻪ ﺑِﻤﺒﻨِﻲ ﺍﻷﺻﻞ ﻓﺎﻷﻭﻝ ﺍﻷﺻﻮﺍﺕ ﻓﺈﻥﹼ ﺑﻌﻀﻬﺎ ﻏﲑ ﻣﺮﻛﹼﺐ ﻛـ½ﻏﺎﻕ¼ ﻭﺑﻌﻀﻬﺎ ﻭﺇﻥ ﻛﺎﻥ ﻣﺮﻛﹼﺒﺎ ﻟﻜﻨﻪ ﺣﻜﺎﻳﺔ ﻋﻨﻪ ،ﻭﺍﻟﺜﺎﻧِﻲ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﺎﺳﺒﺎﹰ ﺑﺎﳌﺎﺿﻲ ﺃﻭ ﺍﻷﻣﺮ ﺍﳊﺎﺿﺮ ،ﺃﻭ ﺍﳊﺮﻑ ﻓﺎﻷﻭﻝ ﺃﲰﺎﺀ ﺍﻷﻓﻌﺎﻝ ،ﻭﺍﻟﺜﺎﻧِﻲ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﺎﺳﺒﺎﹰ ﺑﺎﳊﺮﻑ ﻣﻦ ﺣﻴﺚ ﺍﳌﻌﲎ ﺃﻭ ﻻ ﻓﺈﻥ ﻛﺎﻥ ﺍﻷﻭﻝ ﻓﻬﻲ ﺍﻟﻜﻨﺎﻳﺎﺕ ﻣﺜﻞ ½ﻛﻢ¼ ﻭ½ﻛﺬﺍ¼ ﻭﻏﲑ ﺫﻟﻚ ﻣِﻤﺎ ﻳﻜﻮﻥ ﻣﻮﺿﻮﻋﺎﹰ ﺑﻮﺿﻊ ﺍﳊﺮﻑ ﻣﺜﻞ ½ﻣﺬ¼ ﻭ½ﻣﻨﺬ¼ ﻭ½ﻋﻦ¼ ﻭ½ﻋﻠﻰ¼ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺜﺎﻧِﻲ ﻓﺄﻳﻀﺎﹰ ﻻ ﳜﻠﻮ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﺘﻀﻤﻨﺎﹰ ﳌﻌﲎ ﺍﳊﺮﻑ ﺃﻭ ﻳﻜﻮﻥ ﻣﻨﺎﺳﺒﺎﹰ ﺑﺎﳊﺮﻑ ﻓِﻲ ﺍﻻﺣﺘﻴﺎﺝ ﻓﺈﻥ ﻛﺎﻥ ﺍﻷﻭﻝ ﻓﻬﻲ ﺍﳌﺮﻛﹼﺒﺎﺕ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺜﺎﻧِﻲ ﻓﺎﶈﺘﺎﺝ ﺇﻟﻴﻪ ﻻ ﳜﻠﻮ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﲨﻠﺔ ﺣﻘﻴﻘﺔ ﺃﻭ ﺣﻜﻤﺎﹰ ﺃﻭ ﻻ ﻓﺈﻥ ﻛﺎﻥ ﺍﻷﻭﻝ ﻓﻬﻲ ﺍﳌﻮﺻﻮﻻﺕ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺜﺎﻧِﻲ ﻓﺬﻟﻚ ﺍﶈﺘﺎﺝ ﺇﻟﻴﻪ ﻻ ﳜﻠﻮ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﺬﻛﻮﺭﺍﹰ ﺃﻭ ﻏﲑ ﻣﺬﻛﻮﺭ ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺜﺎﻧِﻲ ﻓﻬﻲ ﺍﻟﻈﺮﻭﻑ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﻭﻝ ﻓﺎﶈﺘﺎﺝ ﺇﻟﻴﻪ ﻓﻴﻪ ﻻ ﳜﻠﻮ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺇﺷﺎﺭﺓ ﺣﺴﻴﺔ ﺃﻭ ﻗﺮﻳﻨﺔ ﺍﻟﻐﻴﺒﺔ ﺃﻭ ﺍﻟﺘﺨﺎﻃﺐ ﺃﻭ ﺍﻟﺘﻜﻠﹼﻢ ﻓﺎﻷﻭﻝ ﺃﲰﺎﺀ ﺍﻹﺷﺎﺭﺓ، ﻭﺍﻟﺜﺎﻧِﻲ ﺍﳌﻀﻤﺮﺍﺕ" .ﺳﻦ".
) (٣ﻗﻮﻟﻪ] :ﺍﳌﻀﻤﺮ[ ﻗﺪﻣﻪ ﻋﻠﻰ ﺍﻟﺒﻮﺍﻗﻲ ﻣﻦ ﺍﳌﺒﻨﻴﺎﺕ؛ ﻷﺎ ﺃﻋﺮﻑ ﺍﳌﻌﺎﺭﻑ ،ﺃﻭ ﻷﻧﻪ ﻟﻴﺲ ﻓِﻲ ﺑﻨﺎﺋﻪ ﺍﻟﻨـﺰﺍﻉ
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kﺪﻡ ﺫﻛﺮﻩ ﻟﻔﻈﺎﹰ ﺃﻭ ﻣﻌﲎ ﺃﻭ ﺣﻜﻤﺎﹰ ،ﻭﻫﻮ ﻋﻠﻰ ﻗﺴﻤﲔ :ﻣﺘـﺼﻞ ﻭﻫـﻮ ﻣـﺎl ﺗﻘ )(٢
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ﻻ ﻳــﺴﺘﻌﻤﻞ ﻭﺣــﺪﻩ ،ﺇﻣــﺎ ﻣﺮﻓــﻮﻉ ﳓــﻮ½ :ﺿــﺮﺑﺖ¼ ﺇﱃ ½ﺿــﺮﺑﻦ¼ ﺃﻭ )(٣
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ﻭﻟﻴﺲ ﻓِﻲ ﺷﺊ ﻣﻨﻪ ﺍﻹﻋﺮﺍﺏ ،ﻭﻋﻠﹼﺔ ﺑﻨﺎﺋﻪ ﻫﻲ ﺍﻻﺣﺘﻴﺎﺝ ﺃﻱ :ﺍﳌﺸﺎﺔ ﺑﺎﳊﺮﻑ ﻟﻜﻦ ﺍﳊﺮﻑ ﳛﺘﺎﺝ ﺇﻟﹶﻰ ﺍﳌﺘﻌﻠﹼﻖ ﻓِﻲ ﺍﻟﺪﻻﻟﺔ ﻭﺃﻣﺎ ﺍﳌﻀﻤﺮ ﻓﺈﻧﻪ ﺇﻥ ﻛﺎﻥ ﺍﻟﻀﻤﲑ ﻏﺎﺋﺒﺎﹰ ﳛﺘﺎﺝ ﺇﻟﹶﻰ ﺗﻘﺪﻡ ﺍﻟﺬﻛﺮ ﻣﺜﻞ½ :ﺿﺮﺏ ﺯﻳﺪ ﻏﻼﻣﻪ¼ ،ﻭﺇﻥ ﻛﺎﻥ ﳐﺎﻃﺒﺎﹰ ﺃﻭ ﻣﺘﻜﻠﹼﻤﺎﹰ ﳛﺘﺎﺝ ﺇﻟﹶﻰ ﺍﳊﻀﻮﺭ" .ﻍ" ﻭﻏﲑﻩ.
) (١ﻗﻮﻟﻪ] :ﺗﻘﺪﻡ ﺫﻛﺮﻩ[ ﺻﻔﺔ ﻟـ½ﻏﺎﺋﺐ¼ ،ﻭﻓﻴﻪ ﺍﺣﺘﺮﺍﺯ ﻋﻦ ﺍﻷﲰﺎﺀ ﺍﻟﻈﺎﻫﺮﺓ ﻓﺈﻧﻬﺎ ﻭﺇﻥ ﻛﺎﻧﺖ ﻏﺎﺋﺒﺔ ﻟﻜﻦ ﻻ
ﻳﺸﺘﺮﻁ ﺗﻘﺪﻡ ﺫﻛﺮﻫﺎ ،ﻭﺍﳌﺮﺍﺩ ﺑﺘﻘﺪﻡ ﺫﻛﺮﻩ ﻟﻔﻈﺎﹰ ﺃﻋﻢ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﲢﻘﻴﻘﺎﹰ ﻣﺜﻞ½ :ﺿﺮﺏ ﺯﻳﺪ ﻏﻼﻣﻪ¼ ﺃﻭ ﺗﻘﺪﻳﺮﺍﹰ ﳓﻮ½ :ﺿﺮﺏ ﻏﻼﻣﻪ ﺯﻳﺪ¼ ﻟﺘﻘﺪﻡ ﺍﻟﻔﺎﻋﻞ ﻣﺮﺗﺒﺔ ،ﻭﺍﳌﺮﺍﺩ ﺑﺘﻘﺪﻡ ﺫﻛﺮﻩ ﻣﻌﲎ ﺃﻥ ﻳﺘﻘﺪﻡ ﻣﺎ ﺗﻀﻤﻦ ﻣﻌﲎ ﺍﻟﻀﻤﲑﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺍﻋﺪِﻟﹸﻮﺍﹾ ﻫﻮ ﺃﹶﻗﹾﺮﺏ ﻟِﻠﺘﻘﹾﻮﻯ﴾]ﺍﳌﺎﺋﺪﺓ [٨:ﻓﺈﻥﹼ ﻣﺮﺟﻊ ﺍﻟﻀﻤﲑ ﻫﻮ ﺍﻟﻌﺪﻝ ﻟﺘﻀﻤﻦ ﻗﻮﻟﻪ½ :ﺇِﻋﺪِﻟﹸﻮﺍﹾ¼ ﺇﻳﺎﻩ ،ﺃﻭ ﻳﺪﻝﹼ ﻋﻠﻴﻪ ﺳﻴﺎﻕ ﺍﻟﻜﻼﻡ ﺍﻟﺘﺰﺍﻣﺎﹰ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻷَﺑﻮﻳﻪِ ﻟِﻜﹸﻞﱢ ﻭﺍﺣِﺪٍ ﻣﻨﻬﻤﺎ ﺍﻟﺴﺪﺱ] ﴾ﺍﻟﻨﺴﺎﺀ [١١ :ﺃﻱ :ﻷﺑﻮﻱ ﺍﳌﻴﺖ؛ ﺇﺫ ﺳﻮﻕ ﺍﻟﻜﻼﻡ ﻟﺒﻴﺎﻥ ﺍﳌﲑﺍﺙ ﻭﻫﻮ ﻳﺴﺘﻠﺰﻡ ﺳﺒﻖ ﺍﳌﻴﺖ، ﻭﺍﳌﺮﺍﺩ ﺑﺘﻘﺪﻡ ﺫﻛﺮﻩ ﺣﻜﻤﺎﹰ ﺃﻥ ﻳﻌﻮﺩ ﺍﻟﻀﻤﲑ ﺇﻟﹶﻰ ﻣﺎ ﺃﺣﻀﺮ ﻓِﻲ ﺍﻟﺬﻫﻦ ﻣﻦ ﺍﻟﺸﺄﻥ ﺃﻭ ﺍﻟﻘﺼﺔ ﺃﻭ ﻏﲑﳘﺎ ﻭﻟﹶﻢ ﻳﺼﺮﺡ ﺑﻪ ﺃﻭﻻﹰ؛ ﻷﻥﹼ ﺫﻛﺮ ﺍﻟﺸﺊ ﻣﺒﻬﻤﺎﹰ ﺃﻭﻻﹰ ﺛﹸﻢ ﺫﻛﺮﻩ ﻣﻔﺴﺮﺍﹰ ﺛﺎﻧﻴﺎﹰ ﻳﻮﺟﺐ ﻓِﻲ ﺍﳌﻔﺴﺮ ﺗﻔﺨﻴﻤﺎﹰ ﻭﺗﻌﻈﻴﻤﺎﹰ ﻓﻬﻮ ﻋﺎﺋﺪ ﺇﻟﹶﻰ ﻣﺎ ﺗﻘﺪﻡ ﺫﻛﺮﻩ ﺣﻜﻤﺎﹰ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻗﹸﻞﹾ ﻫﻮ ﺍﻟﻠﱠﻪ ﺃﹶﺣﺪ]﴾ﺍﻹﺧﻼﺹ[١ : ﻭﻛﻘﻮﻟﻚ½ :ﻧﻌﻢ ﺭﺟﻼﹰ¼" .ﻱ".
) (٢ﻗﻮﻟﻪ] :ﻋﻠﻰ ﻗﺴﻤﲔ[ ﺇﻧﻤﺎ ﺍﳓﺼﺮ ﺍﻟﻀﻤﲑ ﻋﻠﻰ ﻗﺴﻤﲔ؛ ﻷﻧﻪ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﳏﺘﺎﺟﺎﹰ ﻓِﻲ ﺍﻟﺘﻠﻔﹼﻆ ﺇﻟﹶﻰ ﺿﻢ ﻛﻠﻤﺔ ﺃﺧﺮﻯ ﺃﻭ ﻻ ﻓﺎﻷﻭﻝ ﻣﺘﺼﻞ ،ﻭﺍﻟﺜﺎﻧِﻲ ﻣﻨﻔﺼﻞ" .ﻱ".
) (٣ﻗﻮﻟﻪ] :ﺇﻣﺎ ﻣﺮﻓﻮﻉ[ ﻷﻥﹼ ﻋﺎﻣﻞ ﺍﻟﻀﻤﲑ ﺍﻟﹾﻤﺘﺼﻞ ﺇﻣﺎ ﻣﻘﺘﻀﻲ ﺍﻟﺮﻓﻊ ﺃﻭ ﺍﻟﻨﺼﺐ ﺃﻭ ﺍﳉﺮ ﻓﺎﻷﻭﻝ ﻣﺮﻓﻮﻉ، ﻭﺍﻟﺜﺎﻧِﻲ ﻣﻨﺼﻮﺏ ،ﻭﺍﻟﺜﺎﻟﺚ ﳎﺮﻭﺭ" .ﻱ".
) (٤ﻗﻮﻟﻪ] :ﺿﺮﺑﺖ ﺍﻫـ[ ﺃﻱ :ﺿﻤﲑ ½ﺿﺮﺑﺖ¼ ﺇﻟﹶﻰ ﺿﻤﲑ ½ﺿﺮﺑﻦ¼ ﺑﺼﻴﻐﺔ ﺍﳌﻌﻠﻮﻡ ﻭﺍﻬﻮﻝ ،ﻭﺻﻮﺭﺓ
i
ﺍﻟﺘﺼﺮﻳﻒ ﻫﻜﺬﺍ :ﺿﺮﺑﺖ ﺿﺮﺑﻨﺎ ،ﺿﺮﺑﺖ ﺿﺮﺑﺘﻤﺎ ﺿﺮﺑﺘﻢ ،ﺿﺮﺑﺖِ ﺿﺮﺑﺘﻤﺎ ﺿﺮﺑﺘﻦ ،ﺿﺮﺏ ﺿﺮﺑﺎ ﺿﺮﺑﻮﺍ، ﺿﺮﺑﺖ ﺿﺮﺑﺘﺎ ﺿﺮﺑﻦ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻴﺎﺱ ﺗﺼﺮﻳﻒ ﺍﻬﻮﻝ ،ﻓﺈﻥ ﻗﻠﺖ :ﻟِﻢ ﺧﺎﻟﻒ ﺍﳌﺺ ﻋﻦ ﺍﺻﻄﻼﺡ ﺍﻟﺼﺮﻓﻴﲔ ﺑﺄﻥ ﺍﺑﺘﺪﺀ ﺑﺎﳌﺘﻜﻠﹼﻢ ﺛﹸﻢ ﺍﳌﺨﺎﻃﹼﺐ ﺛﹸﻢ ﺍﻟﻐﺎﺋﺐ ،ﻗﻠﻨﺎ :ﺇﻥﹼ ﺍﳌﻨﻈﻮﺭ ﻓِﻲ ﻧﻈﺮ ﺍﻟﺼﺮﻓِﻲ ﻫﻮ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﺼﻴﻐﺔ ﻭﺻﻴﻐﺔﹸ ﺍﻟﻐﺎﺋﺐ ﺃﺻﻞ ﺑﺎﻟﻨﻈﺮ ﺇﻟﹶﻰ ﺍﳌﺨﺎﻃﹶﺐ ﻭﺍﳌﺘﻜﻠﹼﻢ ﻣﻦ ﺣﻴﺚ ﲡﺮﻳﺪﻫﺎ ﻋﻦ ﺍﻟﺰﻭﺍﺋﺪ ﺑﺎﻟﻨﻈﺮ ﺇﻟﹶﻰ ﺃﺻﻞ ﺍﻟﺼﻴﻐﺔ ،ﻭﺍﳌﻨﻈﻮﺭ ﻓِﻲ ﻧﻈﺮ ﺍﻟﻨﺤﻮﻱ ﻫﻮ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻀﻤﲑ ﻭﺿﻤﲑ ﺍﳌﺘﻜﻠﹼﻢ ﺃﺻﻞ ﺑﺎﻟﻨﻈﺮ ﺇﻟﹶﻰ
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kــﺼﻮﺏ ﳓـــﻮ½ :ﺿـــﺮﺑﲏ¼ ﺇﱃ ½ﺿـــﺮﺑﻬﻦ ¼ﻭ½ﺇﻧﻨِــﻲ¼ ﺇﱃ ½ﺇﻧﻬــﻦ ¼ﺃﻭl ﻣﻨـ )(١
ﳎﺮﻭﺭ ﳓﻮ½ :ﻏﻼﻣﻲ¼ ﻭ½ﻟِﻲ¼ ﺇﱃ ½ﻏﻼﻣﻬﻦ ¼ﻭ½ﻟﹶﻬﻦ ،¼ﻭﻣﻨﻔﺼﻞ ﻭﻫﻮ ﻣﺎ )(٣
)(٢
ﻳﺴﺘﻌﻤﻞ ﻭﺣﺪﻩ ،ﺇﻣﺎ ﻣﺮﻓﻮﻉ ﳓﻮ½ :ﺃﻧـﺎ¼ ﺇﱃ ½ﻫـﻦ ،¼ﺃﻭ ﻣﻨـﺼﻮﺏ ،ﳓـﻮ:
½ﺇﻳﺎﻱ¼ ﺇﱃ ½ﺇﻳﺎﻫﻦ¼ ،ﻓﺬﻟﻚ ﺳﺘﻮﻥ ﺿﻤﲑﺍﹰ .ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﺍﳌﺮﻓـﻮﻉ ﺍﳌﺘـﺼﻞ )(٤
ﺍﳌﺨﺎﻃﺐ ،ﻭﺿﻤﲑ ﺍﳌﺨﺎﻃﺐ ﺃﺻﻞ ﺑﺎﻟﻨﻈﺮ ﺇﻟﹶﻰ ﺍﻟﻐﺎﺋﺐ" ،ﻱ".
) (١ﻗﻮﻟﻪ] :ﺃﻭﻣﻨﺼﻮﺏ[ ﻭﻫﻮ ﺇﻣﺎ ﻣﺘﺼﻞ ﺑﺎﻟﻔﻌﻞ ﺃﻭ ﺑﺎﳊﺮﻑ ﳓﻮ½ :ﺿﺮﺑﻨِﻲ¼ ﺇﻟﹶﻰ ½ﺿﺮﺑﻬﻦ ¼ﻭ½ﺇﻧﻨِﻲ¼ ﺇﻟﹶﻰ ½ﺇﻧﻬﻦ،¼ ﻭﺗﺼﺮﻳﻒ ﺍﻷﻭﻝ ﻫﻜﺬﺍ :ﺿﺮﺑﻨِﻲ ﺿﺮﺑﻨﺎ ،ﺿﺮﺑﻚ ﺿﺮﺑﻜﻤﺎ ﺿﺮﺑﻜﻢ ،ﺿﺮﺑﻚِ ﺿﺮﺑﻜﻤﺎ ﺿﺮﺑﻜﻦ ،ﺿﺮﺑﻪ ﺿﺮﺑﻬﻤﺎ ﺿﺮﺑﻬﻢ ،ﺿﺮﺑﻬﺎ ﺿﺮﺑﻬﻤﺎ ﺿﺮﺑﻬﻦ ،ﻭﺗﺼﺮﻳﻒ ﺍﻟﺜﺎﻧﻲ :ﺇﻧﻨِﻲ ﺇﻧﻨﺎ ،ﺇﻧﻚ ﺇﻧﻜﻤﺎ ﺇﻧﻜﻢ ،ﺇﻧﻚِ ﺇﻧﻜﻤﺎ ﺇﻧﻜﻦ، ﺇﻧﻪ ﺇﻧﻬﻤﺎ ﺇﻧﻬﻢ ،ﺇﻧﻬﺎ ﺇﻧﻬﻤﺎ ﺇﻧﻬﻦ.
) (٢ﻗﻮﻟﻪ] :ﺃﻭ ﳎﺮﻭﺭ[ ﻭﻫﻮ ﺇﻣﺎ ﻣﺘﺼﻞ ﺑﺎﻻﺳﻢ ﺃﻭ ﺑﺎﳊﺮﻑ ﳓﻮ½ :ﻏﻼﻣﻲ¼ ﻭ½ﻟِﻲ¼ ﺇﻟﹶﻰ ½ﻏﻼﻣﻬﻦ ¼ﻭ½ﻟﹶﻬﻦ،¼
ﻭﺗﺼﺮﻳﻒ ﺍﻷﻭﻝ :ﻏﻼﻣﻲ ﻏﻼﻣﻨﺎ ،ﻏﻼ ﻣﻚ ﻏﻼﻣﻜﻤﺎ ﻏﻼﻣﻜﻢ ،ﻏﻼ ﻣﻚِ ﻏﻼﻣﻜﻤﺎ ﻏﻼﻣﻜﻦ ،ﻏﻼﻣﻪ ﻏﻼﻣﻬﻤﺎ ﻏﻼﻣﻬﻢ ،ﻏﻼﻣﻬﺎ ﻏﻼﻣﻬﻤﺎ ﻏﻼﻣﻬﻦ ،ﻭﺗﺼﺮﻳﻒ ﺍﻟﺜﺎﻧِﻲ :ﻟِﻲ ﻟﹶﻨﺎ ،ﻟﹶﻚ ﻟﹶﻜﻤﺎ ﻟﹶﻜﻢ ،ﻟﹶﻚِ ﻟﹶﻜﻤﺎ ﻟﹶﻜﻦ، ﻟﹶﻪ ﻟﹶﻬﻤﺎ ﻟﹶﻬﻢ ،ﻟﹶﻬﺎ ﻟﹶﻬﻤﺎ ﻟﹶﻬﻦ.
) (٣ﻗﻮﻟﻪ] :ﻭﻣﻨﻔﺼﻞ[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﻣﺘﺼﻞ¼ ،ﻭﻫﻮ ﺍﻟﹼﺬﻱ ﻳﺴﺘﻌﻤﻞ ﻭﺣﺪﻩ ﺃﻱ :ﻳﺼﺢ ﺍﻟﺘﻠﻔﹼﻆ ﺑﻪ،
ﻭﻫﻮ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻹﻋﺮﺍﺏ ﻗﺴﻤﺎﻥ :ﻣﺮﻓﻮﻉ ﳓﻮ½ :ﺃﹶﻧﺎ¼ ﺇﻟﹶﻰ ½ﻫﻦ ،¼ﻭﻣﻨﺼﻮﺏ ﳓﻮ½ :ﺇِﻳﺎﻱ ¼ﺇﻟﹶﻰ ½ﺇِﻳﺎﻫﻦ ،¼ﻭﺃﻣﺎ ﺍﻟﻀﻤﲑ ﺍﻟﹾﻤﺠﺮﻭﺭ ﺍﳌﻨﻔﺼﻞ ﻓﻠﻢ ﻳﺄﺕ ﻓِﻲ ﻛﻼﻣﻬﻢ ،ﻭﺫﻟﻚ ﻟﺌﻼﹼ ﻳﻠﺰﻡ ﺗﻘﺪﱘ ﺍﳉﺎﺭ ﻋﻠﻰ ﺍﺮﻭﺭ؛ ﻷﻥﹼ ﻣﻌﲎ ﺍﳌﻨﻔﺼﻞ ﺃﻥ ﻻ ﳛﺘﺎﺝ ﻓِﻲ ﺍﻟﺘﻠﻔﹼﻆ ﺑﻪ ﺇﱃ ﺷﺊ ،ﻓﻠﻤﺎ ﻛﺎﻥ ﺍﻟﺘﻠﻔﹼﻆ ﺑﻪ ﻣﺴﺘﻘﻼ ﳚﻮﺯ ﺃﻥ ﻳﺘﻘﺪﻡ ﻋﻠﻰ ﺍﻟﻌﺎﻣﻞ ﻓﺈﺫﺍ ﺟﺎﺀ ﺗﻘﺪﳝﻪ ﻋﻠﻰ ﺍﻟﻌﺎﻣﻞ ﻳﻠﺰﻡ ﺗﻘﺪﱘ ﺍﻟﹾﻤﺠﺮﻭﺭ ﻋﻠﻰ ﺍﳉﺎﺭ ﻭﻫﻮ ﻏﲑ ﺟﺎﺋﺰ ،ﻓﺈﻥ ﻗﻠﺖ :ﺇﻥﹼ ﺗﻘﺴﻴﻢ ﺍﻟﻀﻤﲑ ﺇﻟﹶﻰ ﺍﳌﺮﻓﻮﻉ ﻭﺍﳌﻨﺼﻮﺏ ﻭﺍﻟﹾﻤﺠﺮﻭﺭ ﻻ ﻳﺼﺢ؛ ﻷﻥﹼ ﻫﺬﻩ ﺍﻷﻗﺴﺎﻡ ﺃﻗﺴﺎﻡ ﺍﳌﻌﺮﺏ ﻭﺍﻟﻀﻤﲑ ﻣﺒﻨِﻲ ،ﻗﻠﻨﺎ :ﺇﻥﹼ ﺍﻟﺘﻘﺴﻴﻢ ﺇﻟﹶﻰ ﻫﺬﻩ ﺍﻷﻗﺴﺎﻡ ﻟﻘﻴﺎﻡ ﺍﻟﻀﻤﲑ ﻣﻘﺎﻡ ﺍﻟﻈﺎﻫﺮ ﺍﻟﹼﺬﻱ ﻫﻮ ﻣﻨﻘﺴﻢ ﺇﻟﹶﻰ ﻫﺬﻩ ﺍﻷﻗﺴﺎﻡ".ﻱ".
) (٤ﻗﻮﻟﻪ] :ﻓﺬﻟﻚ[ ﺃﻱ :ﺍﻟﻀﻤﲑ ﻣﻄﻠﻘﺎﹰ ﺳﺘﻮﻥ ﺿﻤﲑﺍﹰ :ﺍﺛﻨﺎ ﻋﺸﺮ ﻟﻠﻤﺮﻓﻮﻉ ﺍﳌﺘﺼﻞ ،ﻭﺍﺛﻨﺎ ﻋﺸﺮ ﻟﻠﻤﺮﻓﻮﻉ
i
ﺍﳌﻨﻔﺼﻞ ،ﻭﺍﺛﻨﺎ ﻋﺸﺮ ﻟﻠﻤﻨﺼﻮﺏ ﺍﳌﺘﺼﻞ ،ﻭﺇﺛﻨﺎ ﻋﺸﺮ ﻟﻠﻤﻨﺼﻮﺏ ﺍﳌﻨﻔﺼﻞ ،ﻭﺇﺛﻨﺎ ﻋﺸﺮ ﻟﻠﻤﺠﺮﻭﺭ ﺍﳌﺘﺼﻞ، ﻭﺃﻣﺎ ﺍﻟﻀﻤﲑ ﺍﻟﹾﻤﺠﺮﻭﺭ ﺍﳌﻨﻔﺼﻞ ﻓﻠﻢ ﻳﺄﺕ ﻓِﻲ ﻛﻼﻣﻬﻢ ﻟِﻤﺎ ﻣﺮ ﺁﻧﻔﺎﹰ.
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kﺻﺔﹰ ﻳﻜﻮﻥ ﻣﺴﺘﺘﺮﺍﹰ ﰲ ﺍﳌﺎﺿﻲ ﻟﻠﻐﺎﺋﺐ ﻭﺍﻟﻐﺎﺋﺒﺔ ﻛــ½ﺿـﺮﺏ¼ ﺃﻱ :ﻫـﻮl، ﺧﺎ )(٢
)(١
ﻭ½ﺿﺮﺑﺖ ¼ﺃﻱ :ﻫﻲ ،ﻭﰲ ﺍﳌﻀﺎﺭﻉ ﺍﳌﺘﻜﻠﹼﻢ ﻣﻄﻠﻘﺎﹰ ﳓﻮ½ :ﺃﹶﺿﺮِﺏ ¼ﺃﻱ: )(٣
ﺃﻧﺎ ،ﻭ½ﻧﻀﺮِﺏ ¼ﺃﻱ :ﳓﻦ ،ﻭﻟﻠﻤﺨﺎﻃﺐ ﻛـ½ﺗﻀﺮِﺏ ¼ﺃﻱ :ﺃﻧﺖ ،ﻭﻟﻠﻐﺎﺋـﺐ
ﻭﺍﻟﻐﺎﺋﺒﺔ ﻛـ½ﻳﻀﺮﺏ¼ ﺃﻱ :ﻫـﻮ ،ﻭ½ﺗـﻀﺮﺏ¼ ﺃﻱ :ﻫـﻲ ،ﻭﰲ ﺍﻟـﺼﻔﺔ ﺃﻋـﲏ:
ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﻭﺍﳌﻔﻌﻮﻝ ﻭﻏﲑﻫﻤﺎ ﻣﻄﻠﻘﺎﹰ ﻭﻻ ﳚﻮﺯ ﺍﺳﺘﻌﻤﺎﻝ ﺍﳌﻨﻔﺼﻞ ﺇﻻﹼ )(٤
)(٥
) (١ﻗﻮﻟﻪ] :ﺧﺎﺻﺔ[ ﺃﻱ :ﻻ ﺍﳌﻨﺼﻮﺏ ﻭﺍﺮﻭﺭ ،ﻭﺇﻧﻤﺎ ﻳﺴﺘﺘﺮ ﺍﳌﺮﻓﻮﻉ ﺍﳌﺘﺼﻞ؛ ﻷﻧﻪ ﻛﺎﳉﺰﺀ ﻣﻦ ﺍﻟﻔﻌﻞ ﻓﻴﺴﺘﺘﺮ ﻓﻴﻪ ﻟﺪﻻﻟﺔ ﺍﻟﻔﻌﻞ ﻋﻠﻴﻪ" .ﺳﻦ".
) (٢ﻗﻮﻟﻪ] :ﻟﻠﻐﺎﺋﺐ ...ﺇﱁ[ ﺃﻱ :ﻟﻠﻐﺎﺋﺐ ﺍﻟﻮﺍﺣﺪ ﻭﻟﻠﻐﺎﺋﺒﺔ ﺍﻟﻮﺍﺣﺪﺓ ﺩﻭﻥ ﺗﺜﻨﻴﺘﻬﻤﺎ ﻭﲨﻌﻬﻤﺎ ،ﻭﺇﻧﻤﺎ ﻳﻜﻮﻥ ﺍﻟﻀﻤﲑ
ﻟﹶﻬﻤﺎ ﻣﺴﺘﺘﺮﺍﹰ؛ ﻷﻥﹼ ﺍﻟﻐﺎﺋﺐ ﺿﻌﻴﻒ ﻓﺎﳋﻔﹼﺔ ﺍﳊﺎﺻﻠﺔ ﺑﺎﻻﺳﺘﺘﺎﺭ ﻣﻨﺎﺳﺒﺔ ﻟﻪ ،ﻭﺇﻧﻤﺎ ﻟﹶﻢ ﻳﺴﺘﺘﺮ ﻓِﻲ ﺗﺜﻨﻴﺘﻬﻤﺎ ﻭﲨﻌﻬﻤﺎ ﺩﻓﻌﺎﹰ ﻟﻼﻟﺘﺒﺎﺱ ﺑﺎﳌﻔﺮﺩ ،ﻭﺇﻧﻤﺎ ﻟﹶﻢ ﻳﺴﺘﺘﺮ ﻓِﻲ ﺍﳌﺨﺎﻃﹶﺐ ﻭﺍﳌﺘﻜﻠﹼﻢ؛ ﻷﻤﺎ ﻗﻮﻳﺎﻥ ﻓﺎﻟﻘﻮﺓ ﺍﳊﺎﺻﻠﺔ ﺑﺎﻹﺑﺮﺍﺯ ﻣﻨﺎﺳﺒﺔ ﻟﹶﻬﻤﺎ ،ﺍﳊﺎﺻﻞ ﺃﻥﹼ ﺍﻟﻀﻤﲑ ﺍﳌﺴﺘﺘﺮ ﺿﻌﻴﻒ ﻭﺍﻟﺒﺎﺭﺯ ﻗﻮﻱ ﻭﺍﻟﻐﺎﺋﺐ ﺃﻳﻀﺎﹰ ﺿﻌﻴﻒ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﹶﻰ ﺍﳌﺘﻜﻠﹼﻢ ﻭﺍﳌﺨﺎﻃﺐ ﻭﻫﻤﺎ ﻗﻮﻳﺎﻥ ﻓﺄﻋﻄﻲ ﺍﻟﻀﻌﻴﻒ ﻟﻠﻀﻌﻴﻒ ﻭﺍﻟﻘﻮﻱ ﻟﻠﻘﻮﻱ" .ﻱ".
) (٣ﻗﻮﻟﻪ] :ﻣﻄﻠﻘﺎﹰ[ ﺃﻱ :ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﳌﺘﻜﻠﹼﻢ ﻭﺍﺣﺪﺍﹰ ﺃﻭ ﻣﺜﻨﻰ ﺃﻭ ﳎﻤﻮﻋﺎﹰ ﻣﺬﻛﹼﺮﺍﹰ ﺃﻭ ﻣﺆﻧﺜﺎﹰ ،ﻭﺇﻧﻤﺎ ﺍﺳﺘﺘﺮ
ﺍﻟﻀﻤﲑ ﻓِﻲ ﺍﳌﻀﺎﺭﻉ ﻟﻠﺼﻴﻎ ﺍﳌﺬﻛﻮﺭﺓ ﺃﻋﻨِﻲ :ﺍﳌﺘﻜﻠﹼﻢ ﻣﻄﻠﻘﺎﹰ ﻭﺍﳌﺨﺎﻃﺐ ﻭﺍﺣﺪﺍﹰ ﻣﺬﻛﹼﺮﺍﹰ ﻭﺍﻟﻐﺎﺋﺐ ﻭﺍﺣﺪﹰﺍ ﻟﻮﺟﻮﺩ ﺍﻟﻘﺮﺍﺋﻦ ﺍﻟﺪﺍﻟﹼﺔ ﻋﻠﻰ ﺍﻟﻀﻤﺎﺋﺮ ﻭﻫﻲ ﺍﳍﻤﺰﺓ ﻭﺍﻟﻨﻮﻥ ﻭﺍﻟﺘﺎﺀ ﻭﺍﻟﻴﺎﺀ ،ﲞﻼﻑ ﺍﳌﺨﺎﻃﺒﺔ ﻓِﻲ ﺍﻷﺻﺢ ﻭﺗﺜﻨﻴﺔ ﺍﻟﻐﺎﺋﺐ ﻭﺍﻟﻐﺎﺋﺒﺔ ﻭﲨﻌﻬﻤﺎ ﻭﺗﺜﻨﻴﺔ ﺍﳌﺨﺎﻃﹶﺐ ﻭﺍﳌﺨﺎﻃﺒﺔ ﻭﲨﻌﻬﻤﺎ" .ﻱ".
) (٤ﻗﻮﻟﻪ] :ﻣﻄﻠﻘﺎﹰ[ ﺃﻱ :ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﺃﻭ ﺍﳌﻔﻌﻮﻝ ﺃﻭ ﺍﻟﺼﻔﺔ ﺍﳌﺸﺒﻬﺔ ﺃﻭ ﺍﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ ﻣﻔﺮﺩﺍﹰ ﺃﻭ ﻣﺜﻨﻰ
ﺃﻭ ﳎﻤﻮﻋﺎﹰ ﻣﺬﻛﹼﺮﺍﹰ ﺃﻭ ﻣﺆﻧﺜﺎﹰ ،ﻳﻜﻮﻥ ﺍﻟﻀﻤﲑ ﻓﻴﻬﺎ ﻣﺴﺘﺘﺮﺍﹰ ،ﻭﺍﻷﻟﻒ ﻭﺍﻟﻮﺍﻭ ﻓِﻲ ½ﺿﺎﺭﺑﺎﻥ¼ ﻭ½ﺿﺎﺭﺑﻮﻥ¼ ﻣﺜ ﹰ ﻼ ﺣﺮﻓﺎﻥ ﺯِﻳﺪﺍ ﻋﻼﻣﺔ ﻟﻠﻤﺜﻨﻰ ﻭﺍﻤﻮﻉ ﻛﺎﻷﻟﻒ ﻭﺍﻟﻮﺍﻭ ﻓِﻲ ½ﺍﻟﺰﻳﺪﺍﻥ¼ ﻭ½ﺍﻟﺰﻳﺪﻭﻥ¼ ﻭﻟﻴﺴﺎ ﺑﻀﻤﲑﻳﻦ ﺑﺪﻟﻴﻞ ﺍﺧﺘﻼﻓﻬﻤﺎ ﺑﺎﻟﻌﺎﻣﻞ" .ﺳﻦ" ﻭﻏﲑﻩ.
) (٥ﻗﻮﻟﻪ] :ﻭﻻ ﳚﻮﺯ ...ﺇﱁ[ ﻷﻥﹼ ﺍﻟﻀﻤﺎﺋﺮ ﻟﻺﳚﺎﺯ ﻭﺍﻻﺧﺘﺼﺎﺭ ﻭﺍﳌﺘﺼﻞ ﺃﺧﺼﺮ ﻣﻦ ﺍﳌﻨﻔﺼﻞ ﻟﻜﻮﻧﻪ ﺃﻗﻞﹼ
i
ﺣﺮﻭﻓﺎﹰ ﻣﻦ ﺍﳌﻨﻔﺼﻞ ﻓﻤﺘﻰ ﺃﻣﻜﻦ ﺍﺳﺘﻌﻤﺎﻝ ﺍﳌﺘﺼﻞ ﻻ ﳚﻮﺯ ﺍﻟﻌﺪﻭﻝ ﻋﻨﻪ ،ﻓﻼ ﻳﻘﺎﻝ½ :ﺿﺮﺑﺖ ﺃﻧﺖ¼ ﻭﻻ ½ﺿﺮﺑﺖ ﺇﻳﺎﻙ¼ ﻟﻌﺪﻡ ﺗﻌﺬﹼﺭ ﺍﺳﺘﻌﻤﺎﻝ ﺍﳌﺘﺼﻞ" .ﺳﻦ".
١٣٠
j
ﰲ
kﻋﻨﺪ ﺗﻌﺬﹼﺭ ﺍﳌﺘﺼﻞ ﻛـ﴿ﺇِﻳﺎﻙ ﻧﻌﺒـﺪ]﴾ﺍﻟﻔﺎﲢـﺔ [٥ :ﻭ½ﻣـﺎ ﺿـﺮﺑﻚ ﺇﻻﹼ ﺃﻧـﺎ¼l )(١
ﻭ½ﺃﻧﺎ ﺯﻳﺪ¼ ﻭ½ﻣﺎ ﺃﻧﺖ ﺇﻻﹼ ﻗﺎﺋﻤﺎﹰ¼ .ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﻟﹶﻬـﻢ ﺿـﻤﲑﺍﹰ ﻳﻘـﻊ ﻗﺒـﻞ ﲨﻠـﺔ )(٢
ﺗﻔــﺴﺮﻩ ،ﻭﻳــﺴﻤﻰ ½ﺿــﻤﲑ ﺍﻟــﺸﺄﻥ¼ ﰲ ﺍﳌــﺬﻛﹼﺮ ﻭ½ﺿــﻤﲑ ﺍﻟﻘــﺼﺔ¼ ﰲ )(٣
) (١ﻗﻮﻟﻪ] :ﺇﻻﹼ ﻋﻨﺪ ...ﺇﱁ[ ﺍﺳﺘﺜﻨﺎﺀ ﻣﻔﺮﻍ ﺃﻱ :ﻻ ﳚﻮﺯ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻀﻤﲑ ﺍﳌﻨﻔﺼﻞ ﻓِﻲ ﲨﻴﻊ ﺍﻷﺣﻴﺎﻥ ﺇﻻﹼ
ﺣﲔ ﺗﻌﺬﹼﺭ ﺍﺳﺘﻌﻤﺎﻝ ﺍﳌﺘﺼﻞ ،ﻭﺍﻟﺘﻌﺬﹼﺭ ﺇﻣﺎ ﻳﻜﻮﻥ ﺑﺴﺒﺐ ﺗﻘﺪﻡ ﺍﻟﻀﻤﲑ ﻋﻠﻰ ﻋﺎﻣﻠﻪ ﳓﻮ﴿ :ﺇِﻳﺎﻙ ﻧﻌﺒﺪ﴾؛ ﻷﻧﻪ ﺇﺫﺍ ﺗﻘﺪﻡ ﻋﻠﻰ ﻋﺎﻣﻠﻪ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺘﺼﻞ ﺑﺎﻷﻭﻝ؛ ﺇﺫ ﺍﻻﺗﺼﺎﻝ ﻳﻜﻮﻥ ﺑﺂﺧﺮ ﺍﻟﻌﺎﻣﻞ ،ﺃﻭﺑﺴﺒﺐ ﺍﻟﻔﺼﻞ ﺑﲔ ﺍﻟﻀﻤﲑ ﻭﻋﺎﻣﻠﻪ ﻟﻐﺮﺽ ﻻ ﳛﺼﻞ ﺇﻻﹼ ﺑﺬﻟﻚ ﺍﻟﻔﺼﻞ ﳓﻮ½ :ﻣﺎ ﺿﺮﺑﻚ ﺇﻻﹼ ﺃﻧﺎ¼؛ ﺇﺫ ﻟﻮ ﺣﺼﻞ ﺍﻟﻐﺮﺽ ﻭﻫﻮ ﺍﻟﺘﺨﺼﻴﺺ ﻫﻬﻨﺎ ﺑﻐﲑ ﺍﻟﻔﺼﻞ ﻟﹶﻢ ﻳﺘﺤﻘﹼﻖ ﺍﻟﺘﻌﺬﹼﺭ ،ﻭﺇﻧﻤﺎ ﺗﻌﺬﹼﺭ ﺍﻻﺗﺼﺎﻝ ﺑﺎﻟﻔﺼﻞ؛ ﻷﻥﹼ ﺍﻟﻔﺼﻞ ﻳﻨﺎﻓِﻲ ﺍﻻﺗﺼﺎﻝ ﻭﺑﺘﺮﻙ ﺍﻟﻔﺼﻞ ﻳﻔﻮﺕ ﺍﻟﻐﺮﺽ ،ﺃﻭﺑﺴﺒﺐ ﻛﻮﻥ ﻋﺎﻣﻞ ﺍﻟﻀﻤﲑ ﺣﺮﻓﺎﹰ ﻭﺍﻟﻀﻤﲑ ﺍﳌﻌﻤﻮﻝ ﻟﻪ ﻣﺮﻓﻮﻉ ﳓﻮ½ :ﻣﺎ ﺃﻧﺖ ﺇﻻﹼ ﻗﺎﺋﻤﺎﹰ¼ ﻭﺍﻟﺘﻌﺬﹼﺭ ﻫﻬﻨﺎ ﻟﻌﺪﻡ ﻣﺎ ﻳﺘﺼﻞ ﺑﻪ؛ ﺇﺫ ﺍﻟﻀﻤﲑ ﺍﳌﺮﻓﻮﻉ ﻻ ﻳﺘﺼﻞ ﺇﻻﹼ ﺑﺎﻟﻔﻌﻞ ﻭﺍﺗﺼﺎﻟﻪ ﺑﻐﲑﻩ ﺧﻼﻑ ﻟﻐﺘﻬﻢ ﲞﻼﻑ ﺍﻟﻀﻤﲑ ﺍﳌﻨﺼﻮﺏ ﻭﺍﻟﹾﻤﺠﺮﻭﺭ ﻓﺈﻧﻪ ﳚﻮﺯ ﺍﺳﺘﻌﻤﺎﻟﹸﻬﻤﺎ ﺑﻐﲑﻩ ﳓﻮ: ½ﺇﻧﻚ¼ ﻭ½ﻟﻚ¼ ﻭ½ﻛﺘﺎﺑﻚ¼ ،ﺃﻭﺑﺴﺒﺐ ﻛﻮﻥ ﻋﺎﻣﻞ ﺍﻟﻀﻤﲑ ﻣﻌﻨﻮﻳﺎ ﻭﻫﻮ ﺍﻻﺑﺘﺪﺍﺀ ﳓﻮ½ :ﺃﻧﺎ ﺯﻳﺪ¼ ﻭﺍﻟﺘﻌﺬﹼﺭ ﻫﻬﻨﺎ ﻟﻜﻮﻥ ﻋﺎﻣﻞ ﺍﻟﻀﻤﲑ ﻣﻌﻨﻮﻳﺎ؛ ﻷﻥﹼ ﺍﻻﺗﺼﺎﻝ ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﺑﺎﳌﻠﻔﻮﻅ ﻻ ﺑﺎﳌﻌﻨﻮﻱ؛ ﺇﺫ ﻟﻴﺲ ﻟﻪ ﻭﺟﻮﺩ ﻓِﻲ ﺍﻟﻠﻔﻆ ،ﺃﻭﺑﺴﺒﺐ ﺣﺬﻑ ﻋﺎﻣﻞ ﺍﻟﻀﻤﲑ؛ ﻷﻧﻪ ﺇﺫﺍ ﺣﺬﻑ ﻋﺎﻣﻠﻪ ﻟﹶﻢ ﻳﻮﺟﺪ ﻣﺎ ﻳﺘﺼﻞ ﺑﻪ ﳓﻮ½ :ﺇﻳﺎﻙ ﻭﺍﻟﺸﺮ،¼ ﻭﺇﻧﻤﺎ ﺍﻟﺘﻌﺬﹼﺭ ﻫﻬﻨﺎ ﳊﺬﻑ ﻋﺎﻣﻞ ﺍﻟﻀﻤﲑ ﻭﻫﻮ ½ﺍﺗﻖ¼ ،ﻓﺈﻥﹼ ﲨﻴﻊ ﻫﺬﻩ ﺍﻟﺼﻮﺭ ﳚﻮﺯ ﻓﻴﻪ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻀﻤﲑ ﺍﳌﻨﻔﺼﻞ ﻟﺘﻌﺬﹼﺭ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻀﻤﲑ ﺍﻟﹾﻤﺘﺼﻞ" .ﺳﻦ".
) (٢ﻗﻮﻟﻪ] :ﻳﻘﻊ ...ﺇﱁ[ ﻭﺇﻧﻤﺎ ﻳﻘﻊ ﻫﺬﺍ ﺍﻟﻀﻤﲑ ﻗﺒﻞ ﲨﻠﺔ ﻣﻦ ﻏﲑ ﺗﻘﺪﻡ ﻣﻌﺎﺩ ﻟﻠﺘﻌﻈﻴﻢ ﻭﺍﻹﺟﻼﻝ؛ ﻷﻥﹼ ﺫﻛﺮ
ﺍﻟﺸﺊ ﻣﺒﻬﻤﺎﹰ ﺃﻭﻻﹰ ﺛﹸﻢ ﺫﻛﺮﻩ ﻣﻔﺴﺮﺍﹰ ﺛﺎﻧﻴﺎﹰ ﻳﻮﺟﺐ ﻓِﻲ ﺍﳌﻔﺴﺮ ﺗﻌﻈﻴﻤﺎﹰ ﻭﺇﺟﻼﻻﹰ ،ﻭﻟﺌﻼﹼ ﻳﻔﻮﺕ ﺍﻟﻜﻼﻡ ﻣﻦ ﺍﻟﺴﺎﻣﻊ ﻋﻨﺪ ﻏﻔﻠﺘﻪ ،ﻭﺇﻧﻤﺎ ﺗﻘﻊ ﺍﳉﻤﻠﺔ ﺑﻌﺪ ﺍﻟﻀﻤﲑ ﻟﻮﺟﻮﺏ ﻣﻔﺴﺮ ﺍﻟﺸﺊ ﺑﻌﺪﻩ ،ﻭﻫﺬﻩ ﺍﳉﻤﻠﺔ ﺍﲰﻴﺔ ﺧﱪﻳﺔ ﺇﻻﹼ ﺇﺫﺍ ﺩﺧﻞ ﻋﻠﻴﻪ ﻧﻮﺍﺳﺦ ﺍﳌﺒﺘﺪﺃ ﻓﺈﻧﻪ ﺣﻴﻨﺌﺬ ﳚﻮﺯ ﺃﻥ ﺗﻜﻮﻥ ﻓﻌﻠﻴﺔ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻓﹶﺈِﻧﻬﺎ ﻟﹶﺎ ﺗﻌﻤﻰ ﺍﻟﹾﺄﹶﺑﺼﺎﺭ ]﴾ﺍﳊﺞ " .[٤٦ :ﻱ".
) (٣ﻗﻮﻟﻪ] :ﺿﻤﲑ ﺍﻟﺸﺄﻥ[ ﻷﻥﹼ ﺍﳉﻤﻠﺔ ﺍﻟﻮﺍﻗﻌﺔ ﺑﻌﺪ ﺍﻟﻀﻤﲑ ﻻ ﲣﻠﻮ ﺇﻣﺎ ﺃﻥ ﺗﺒﻴﻦ ﺣﺎﻝ ﺍﳌﺬﻛﹼﺮ ﻓﻘﻂ ﺃﻭ ﺍﳌﺆﻧﺚ
i
ﻓﻘﻂ ﺃﻭ ﻛﻠﻴﻬﻤﺎ ﻓﺎﻷﻭﻝ ﺿﻤﲑ ﺍﻟﺸﺄﻥ ﳓﻮ½ :ﻫﻮ ﺯﻳﺪ ﻗﺎﺋﻢ¼ ،ﻭﺍﻟﺜﺎﻧِﻲ ﺿﻤﲑ ﺍﻟﻘﺼﺔ ﳓﻮ½ :ﻫﻲ ﻫﻨﺪ ﻗﺎﺋﻤﺔ¼، ﻭﺍﻟﺜﺎﻟﺚ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﻤﺪﺓ ﻓِﻲ ﺍﳉﻤﻠﺔ ﻣﺬﻛﹼﺮ ﺃﻭ ﻣﺆﻧﺚ ﻓﺎﻷﻭﻝ ﺿﻤﲑ ﺍﻟﺸﺄﻥ ﳓﻮ½ :ﻫﻮ ﺿﺮﺏ ﺯﻳﺪ ﻫﻨﺪﺍﹰ¼ ،ﻭﺍﻟﺜﺎﻧِﻲ ﺿﻤﲑ ﺍﻟﻘﺼﺔ ﳓﻮ½ :ﻫﻲ ﺿﺮﺑﺖ ﻫﻨﺪ ﺯﻳﺪﺍﹰ¼ ،ﻭﺇﻧﻤﺎ ﺳﻤﻲ ﺿﻤﲑ ﺍﻟﺸﺄﻥ؛ ﻷﻥﹼ ﻫﺬﺍ ﺍﻟﻀﻤﲑ ﻻ
j
Å
١٣١
ﰲ
kﺍﳌﺆﻧﺚ ،ﳓﻮ﴿ :ﻗﹸﻞﹾ ﻫﻮ ﺍﻟﻠﱠﻪ ﺃﹶﺣﺪ]﴾ﺍﻹﺧﻼﺹ [١:ﻭ½ﺇﻧﻬﺎ ﺯﻳﻨﺐ ﻗﺎﺋﻤﺔ¼l، ﻭﻳﺪﺧﻞ ﺑﲔ ﺍﳌﺒﺘﺪﺃ ﻭﺍﳋﱪ ﺻـﻴﻐﺔ ﻣﺮﻓـﻮﻉ ﻣﻨﻔـﺼﻞ ﻣﻄـﺎﺑﻖ ﻟﻠﻤﺒﺘـﺪﺃ ،ﺇﺫﺍ )(١
ﻛﺎﻥ ﺍﳋﱪ ﻣﻌﺮﻓﺔ ﺃﻭ ﺃﻓﻌﻞ ﻣﻦ ﻛﺬﺍ ،ﻭﻳـﺴﻤﻰ ½ﻓـﺼﻼﹰ¼ ﻷﻧـﻪ ﻳﻔـﺼﻞ ﺑـﲔ )(٣
)(٢
ﺍﳋﱪ ﻭﺍﻟﺼﻔﺔ ،ﳓﻮ½ :ﺯﻳﺪ ﻫﻮ ﺍﻟﻘﺎﺋﻢ¼ ﻭ½ﻛﺎﻥ ﺯﻳﺪ ﻫﻮ ﺃﻓﻀﻞ ﻣﻦ ﻋﻤـﺮﻭ¼
ﻭﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﴿ﻛﹸﻨﺖ ﺃﹶﻧﺖ ﺍﻟﺮﻗِﻴﺐ ﻋﻠﹶﻴﻬِﻢ]﴾ﺍﳌﺎﺋﺪﺓ.[١١٧ : )(٤
ﳚﻮﺯ ﺩﺧﻮﻟﻪ ﺇﻻﹼ ﻓِﻲ ﻛﻼﻡ ﻟﻪ ﺷﺄﻥ ﻋﻈﻴﻢ ،ﻓﻼ ﻳﻘﺎﻝ½ :ﻫﻮ ﺯﻳﺪ ﻗﺎﺋﻢ¼ ﺇﻻﹼ ﺇﺫﺍ ﻛﺎﻥ ﻗﻴﺎﻡ ﺯﻳﺪ ﺃﻣﺮﺍﹰ ﻋﻈﻴﻤﺎﹰ ﻟﻪ ﻭﻗﻌﺔ ﻓِﻲ ﻗﻠﻮﺏ ﺍﻟﻨﺎﺱ ،ﻭﳜﺘﺎﺭ ﺗﺄﻧﻴﺚ ﻫﺬﺍ ﺍﻟﻀﻤﲑ ﻟﺮﺟﻮﻋﻪ ﺇﻟﹶﻰ ﺍﻟﻘﺼﺔ ﺇﺫﺍ ﻛﺎﻥ ﻓِﻲ ﺍﳉﻤﻠﺔ ﺍﳌﻔﺴﺮﺓ ﻣﺆﻧﺚ ﻏﲑ ﻓﻀﻠﺔ ﻟﻘﺼﺪ ﺍﳌﻨﺎﺳﺒﺔ ﻻ ﻟﻘﺼﺪ ﺃﻧﻪ ﺭﺍﺟﻊ ﺇﻟﹶﻰ ﺫﻟﻚ ﺍﳌﺆﻧﺚ" .ﻣﻖ" ﻭﻏﲑﻩ.
) (١ﻗﻮﻟﻪ] :ﺻﻴﻐﺔ ﻣﺮﻓﻮﻉ[ ﺇﻧﻤﺎ ﻗﺎﻝ½ :ﺻﻴﻐﺔ ﻣﺮﻓﻮﻉ¼ ﻭﻟﹶﻢ ﻳﻘﻞ½ :ﺿﻤﲑ ﻣﺮﻓﻮﻉ¼ ﳌﻜﺎﻥ ﺍﻻﺧﺘﻼﻑ ﻓِﻲ ﻛﻮﻧﻪ ﺿﻤﲑﺍﹰ ﻓﺈﻧﻪ ﻋﻨﺪ ﺧﻠﻴﻞ ﺣﺮﻑ ﻋﻠﻰ ﺻﻴﻐﺔ ﺍﻟﻀﻤﲑ ،ﻭﻋﻨﺪ ﺑﻌﻀﻬﻢ ﺍﺳﻢ ﻣﺒﻨِﻲ ﻻ ﻣﻘﺘﻀﻲ ﻓﻴﻪ ﻟﻺﻋﺮﺍﺏ ﻛﺎﻟﻔﺎﻋﻠﻴﺔ ﻭﺍﳌﻔﻌﻮﻟﻴﺔ ﻭﺍﻹﺿﺎﻓﺔ ،ﻭﺇﻧﻤﺎ ﺗﻌﻴﻦ ﺻﻴﻐﺔ ﻣﺮﻓﻮﻉ؛ ﻷﻧﻪ ﺩﺍﻝﹼ ﻋﻠﻰ ﺍﳋﱪﻳﺔ؛ ﻷﻥﹼ ﻣﺮﻓﻮﻋﻴﺘﻪ ﻛﺜﲑ ﻓِﻲ ﻛﻼﻣﻬﻢ، ﻭﺇﻧﻤﺎ ﺗﻌﻴﻦ ﺻﻴﻐﺔ ﻣﺮﻓﻮﻉ ﻣﻨﻔﺼﻞ؛ ﻷﻧﻪ ﺇﻣﺎ ﺣﺮﻑ ﻣﻮﺿﻮﻉ ﻋﻠﻰ ﺻﻮﺭﺓ ﺍﻟﻀﻤﲑ ﺃﻭ ﺍﺳﻢ ﻣﺒﺘﺪﺃ ،ﻭﺍﳌﺒﺘﺪﺃ ﺇﺫﺍ ﻛﺎﻥ ﺿﻤﲑﺍﹰ ﻛﺎﻥ ﺣﻘﹼﻪ ﺍﻻﻧﻔﺼﺎﻝ ،ﻭﺇﻧﻤﺎ ﺗﻌﻴﻦ ﺻﻴﻐﺔ ﻣﺮﻓﻮﻉ ﻣﻨﻔﺼﻞ ﻣﻄﺎﺑﻖ ﻟﻠﻤﺒﺘﺪﺃ ﻟﻜﻮﻧﻪ ﻋﺒﺎﺭﺓ ﻋﻨﻪ" ،ﻍ".
) (٢ﻗﻮﻟﻪ] :ﻣﻌﺮﻓﺔ[ ﺇﻧﻤﺎ ﺷﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ﺍﳋﱪ ﻣﻌﺮﻓﺔ؛ ﻷﻥﹼ ﺍﻟﻔﺼﻞ ﺇﻧﻤﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﳋﱪ ﻣﻌﺮﻓﺔ؛ ﺇﺫ
ﻟﻮ ﻟﹶﻢ ﻳﻜﻦ ﻣﻌﺮﻓﺔ ﻟﹶﻢ ﻳﻠﺘﺒﺲ ﺑﺎﻟﻨﻌﺖ ﻓﻼ ﳛﺘﺎﺝ ﺇﻟﹶﻰ ﺍﻟﻔﺼﻞ ،ﻭ½ﺃﻓﻌﻞ ﻣﻦ ﻛﺬﺍ¼ ﻣﻠﺤﻖ ﺑﺎﳌﻌﺮﻓﺔ ﻻﻣﺘﻨﺎﻉ ﺩﺧﻮﻝ ﺍﻟﻼﻡ ﻓﻴﻪ ﻟﻘﻴﺎﻡ ½ﻣِﻦ ¼ﻓﻴﻪ ﻣﻘﺎﻡ ﺍﻟﻼﻡ ،ﻭﳍﺬﺍ ﻻ ﳚﻮﺯ ﺍﳉﻤﻊ ﺑﻴﻨﻬﻤﺎ ﻓﻼ ﻳﻘﺎﻝ½ :ﺯﻳﺪ ﺍﻷﻓﻀﻞ ﻣﻦ ﻋﻤﺮﻭ¼" .ﻱ".
) (٣ﻗﻮﻟﻪ] :ﻳﺴﻤﻰ ﻓﺼﻼﹰ[ ﺃﻱ :ﻓﺎﺭﻗﺎﹰ ﺑﲔ ﻛﻮﻥ ﺍﳋﱪ ﺧﱪﺍﹰ ﺃﻭ ﻧﻌﺘﺎﹰ؛ ﻷﻥﹼ ﻋﻨﺪ ﻋﺪﻣﻪ ﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ
½ﺍﻟﻘﺎﺋﻢ¼ ﻓِﻲ ½ﺯﻳﺪ ﺍﻟﻘﺎﺋﻢ¼ ﺻﻔﺔ ﻟـ½ﺯﻳﺪ¼ ﺃﻭ ﺧﱪﺍﹰ ﻟﻪ ،ﻭﺃﻣﺎ ﻋﻨﺪ ﻭﺟﻮﺩﻩ ﻓﻼ ﳛﺘﻤﻞ ﺫﻟﻚ ﻻﻣﺘﻨﺎﻉ ﺍﻟﻔﺼﻞ ﺑﲔ ﺍﻟﻨﻌﺖ ﻭﺍﳌﻨﻌﻮﺕ ،ﻭﻫﻮ ﻳﺴﻤﻰ ½ﻓﺼﻼﹰ¼ ﻋﻨﺪ ﺍﻟﺒﺼﺮﻳﲔ ،ﻭ½ﻋﻤﺎﺩﺍﹰ¼ ﻋﻨﺪ ﺍﻟﻜﻮﻓﻴﲔ ﻟﻜﻮﻧﻪ ﺣﺎﻓﻈﺎﹰ ﻟِﻤﺎ ﺑﻌﺪﻩ ﻋﻦ ﺍﻟﺴﻘﻮﻁ ﻋﻦ ﺍﳋﱪﻳﺔ ﻣﺜﻞ ﻋﻤﺎﺩ ﺍﻟﺒﻴﺖ" ،ﻍ".
) (٤ﻗﻮﻟﻪ] :ﻛﻨﺖ ﺃﻧﺖ ...ﺇﱁ[ ﻓﺈﻥ ﻗﻠﺖ :ﺍﻻﺣﺘﻴﺎﺝ ﺇﻟﹶﻰ ﺍﻟﻔﺼﻞ ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﺇﺫﺍ ﺍﺗﺤﺪ ﺇﻋﺮﺍﺏ ﺍﳌﺒﺘﺪﺃ ﻭﺍﳋﱪ
i
ﻭﻛﺎﻥ ﺍﳌﺒﺘﺪﺃ ﻇﺎﻫﺮﺍﹰ ﳊﺼﻮﻝ ﺍﻟﻠﺒﺲ ،ﻭﺃﻣﺎ ﺇﺫﺍ ﺍﺧﺘﻠﻒ ﺇﻋﺮﺍﺑﻬﻤﺎ ﻓﻼ ﳛﺘﺎﺝ ﺇﻟﹶﻰ ﺍﻟﻔﺼﻞ ﻟﻌﺪﻡ ﺍﻟﻠﺒﺲ ﳓﻮ:
j
Å
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:kﺃﲰﺎﺀ ﺍﻹﺷﺎﺭﺓ ﻣـﺎ ﻭﺿـﻊ ﻟﻴـﺪﻝﹼ ﻋﻠـﻰ ﻣـﺸﺎﺭ ﺇﻟﻴـﻪ ،ﻭﻫـﻲ ﲬـﺴﺔl )
(١
ﺃﻟﻔــﺎﻅ ﻟــﺴﺘﺔ ﻣﻌــﺎﻥ ،ﻭﺫﻟــﻚ ½ﺫﺍ¼ ﻟﻠﻤــﺬﻛﹼﺮ ﻭ½ﺫﺍﻥ¼ ﻭ½ﺫﻳــﻦ¼ ﻟِﻤﺜﻨــﺎﻩ، )(٢
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)(٤
﴿ﻛﹸﻨﺖ ﺃﹶﻧﺖ ﺍﻟﺮﻗِﻴﺐ ﻋﻠﹶﻴﻬِﻢ]﴾ﺍﳌﺎﺋﺪﺓ [١١٧ :ﻭ½ﺇﻥﹼ ﺯﻳﺪﺍﹰ ﻫﻮ ﺍﻟﻘﺎﺋﻢ¼﴿ ،ﺇِﻧﻪ ﻫﻮ ﺍﻟﹾﻐﻔﹸﻮﺭ ﺍﻟﺮﺣِﻴﻢ]﴾ﻳﻮﺳﻒ: ،[٩٨ﻗﻠﻨﺎ :ﻟﹶﻤﺎ ﺣﺼﻞ ﺍﻟﻠﺒﺲ ﻓِﻲ ﺑﻌﺾ ﺍﻟﺼﻮﺭ ﲪﻞ ﺻﻮﺭﺓ ﻋﺪﻡ ﺍﻟﻠﺒﺲ ﻋﻠﻴﻪ ﻃﺮﺩﺍﹰ ﻟﻠﺒﺎﺏ" .ﺳﻦ" ﻭﻏﲑﻩ.
) (١ﻗﻮﻟﻪ] :ﺃﲰﺎﺀ ﺍﻹﺷﺎﺭﺓ[ ﺍﻹﺷﺎﺭﺓ ﻓِﻲ ﺍﻟﻠﻐﺔ :ﺍﻟﺮﺟﻮﻉ ﻭﺍﳌﻴﻞ ﺇﻟﹶﻰ ﺷﺊ ﺳﻮﺍﺀ ﻛﺎﻥ ﺫﻫﻨﺎﹰ ﺃﻭ ﺧﺎﺭﺟﺎﹰ ﺃﻭ ﻛﺎﻥ
ﺑﺎﻟﺘﻠﻔﹼﻆ ﺃﻭ ﺑﺘﺤﺮﻳﻚ ﺍﻟﻌﲔ ﺃﻭ ﺑﺘﺤﺮﻳﻚ ﻋﻀﻮ ﺁﺧﺮ ،ﻭﻓِﻲ ﺍﻻﺻﻄﻼﺡ :ﻣﺎ ﺩﻝﹼ ﻋﻠﻴﻪ ﻛﻠﻤﺎﺕ ﻣﻌﻴﻨﺔ ﻭﻫﻲ ½ﺫﺍﹶ¼ ﻭﳓﻮﻩ ،ﻭﺍﳌﺮﺍﺩ ﺑﺎﻹﺷﺎﺭﺓ ﺇﺷﺎﺭﺓ ﺣﺴﻴﺔ ﺑﺎﳉﻮﺍﺭﺡ ﻭﺍﻷﻋﻀﺎﺀ ﺣﻘﻴﻘﺔ ﳓﻮ½ :ﻫﺬﺍ ﻛﺘﺎﺏ¼ ﺃﻭ ﺣﻜﻤﺎﹰ ﳓﻮ﴿ :ﺫﹶﻟِﻜﹸﻢ ﺍﻟﻠﹼﻪ ﺭﺑﻜﹸﻢ]﴾ﺍﻷﻧﻌﺎﻡ[١٠٢ :؛ ﻷﻥﹼ ﺫﻟﻚ ﳏﻤﻮﻝ ﻋﻠﻰ ﺍﻟﺘﺠﻮﺯ ﺑﺘﻨـﺰﻳﻠﻪ ﻣﻨـﺰﻟﺔ ﺍﻟﹾﻤﺤﺴﻮﺱ ﺍﳌﺸﺎﻫﺪ؛ ﺇﺫ ﻣﺎ ﻣﻦ ﺷﺊ ﺇﻻﹼ ﻭﻳﺪﻝﹼ ﻋﻠﻴﻪ ﺗﻌﺎﱃ ،ﻭﺇﻧﻤﺎ ﺑﻨﻴﺖ ﺃﲰﺎﺀ ﺍﻹﺷﺎﺭﺓ ﻟﻜﻮﻥ ﻭﺿﻊ ﺑﻌﻀﻬﺎ ﻭﺿﻊ ﺍﳊﺮﻭﻑ ﳓﻮ½ :ﺫﺍ¼ ﻭﳓﻮﻩ ،ﻭﲪﻞ ﺍﻟﺒﻘﻴﺔ ﻋﻠﻴﻪ ،ﺃﻭ ﻻﺣﺘﻴﺎﺟﻬﺎ ﺇﻟﹶﻰ ﻣﺎ ﺗﺒﻴﻦ ﺑﻪ ﻣﻦ ﻗﺮﻳﻨﺔ ﺍﻹﺷﺎﺭﺓ ﻓﺄﺷﺒﻬﺖ ﺑﺎﳊﺮﻭﻑ ﻓِﻲ ﺍﻻﺣﺘﻴﺎﺝ" .ﻭ ،ﻣﻖ" ﻭﻏﲑﳘﺎ.
) (٢ﻗﻮﻟﻪ] :ﻟﺴﺘﺔ ﻣﻌﺎﻥ[ ﻭﺫﻟﻚ ﻷﻥﹼ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﻻ ﳜﻠﻮ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﺬﻛﹼﺮﺍﹰ ﺃﻭ ﻣﺆﻧﺜﺎﹰ ،ﻭﻋﻠﻰ ﻛﻼ ﺍﻟﺘﻘﺪﻳﺮﻳﻦ ﻻ ﳜﻠﻮ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻔﺮﺩﺍﹰ ﺃﻭ ﻣﺜﻨﻰ ﺃﻭ ﳎﻤﻮﻋﺎﹰ ،ﻭﺍﻤﻮﻉ ﻣﺸﺘﺮﻙ ﺑﲔ ﺍﳌﺬﻛﹼﺮ ﻭﺍﳌﺆﻧﺚ ﻓﻴﺤﺼﻞ ﲬﺴﺔ ﺃﻟﻔﺎﻅ ﻟﺴﺘﺔ ﻣﻌﺎﻥ" .ﻱ".
) (٣ﻗﻮﻟﻪ] :ﺫﺍﹶ[ ﻗﻴﻞ ﺃﺻﻠﻪ½ :ﺫﹶﻭﻭ ¼ﺑﺎﻟﻮﺍﻭﻳﻦ ﻓﺤﺬﻓﺖ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻋﺘﺒﺎﻃﺎﹰ ﺃﻱ :ﺑﻐﲑ ﻋﻠﹼﺔ ﻣﻮﺟﺒﺔ ،ﻭﻗﻠﹼﺒﺖ ﺍﻟﻮﺍﻭ ﺍﻷﻭﱃ ﺃﻟﻔﺎﹰ ﻟﺘﺤﺮﻛﻬﺎ ﻭﺍﻧﻔﺘﺎﺡ ﻣﺎ ﻗﺒﻠﻬﺎ ﻓﺼﺎﺭ½ :ﺫﺍ¼ ،ﻭﻗﻴﻞ :ﺃﺻﻠﻪ½ :ﺫﹶﻳﻲ ¼ﺑﺎﻟﻴﺎﺀﻳﻦ ﻓﺤﺬﻓﺖ ﺍﻷﺧﲑﺓ ﺍﻋﺘﺒﺎﻃﹰﺎ ﻭﻗﻠﹼﺒﺖ ﺍﻷﻭﱃ ﺃﻟﻔﺎﹰ ﻟﺘﺤﺮﻛﻬﺎ ﻭﺍﻧﻔﺘﺎﺡ ﻣﺎ ﻗﺒﻠﻬﺎ ،ﻭﻗﻴﻞ :ﺃﺻﻠﻪ½ :ﺫﹶ ﻭﻱ ¼ﺑﻔﺘﺢ ﺍﻟﻌﲔ ﻓﺤﺬﻓﺖ ﺍﻟﻴﺎﺀ ﻭﻗﻠﹼﺒﺖ ﺍﻟﻮﺍﻭ ﺃﻟﻔﺎﹰ ،ﻭﻗﻴﻞ :ﺍﺳﻢ ﺍﻹﺷﺎﺭﺓ ﺍﻟﺬﺍﻝ ﻭﺣﺪﻫﺎ ﻭﺍﻷﻟﻒ ﺯﺍﺋﺪﺓ" ،ﻍ".
) (٤ﻗﻮﻟﻪ] :ﺫﺍﻥ ﻭﺫﻳﻦ[ ﻓِﻲ ﺣﺎﻟﺘﻲ ﺍﻟﺮﻓﻊ ﻭﺍﻟﻨﺼﺐ ﻭﺍﳉﺮ ،ﻭﺍﺧﺘﻠﻒ ﺍﻟﻨﺤﺎﺓ ﻓِﻲ ﺑﻨﺎﺋﻪ ﻓﺬﻫﺐ ﺍﻷﻛﺜﺮﻭﻥ ﺇﻟﹶﻰ ﺑﻨﺎﺋﻪ
i
ﻟﻘﻴﺎﻡ ﻋﻠﹼﺔ ﺍﻟﺒﻨﺎﺀ ﻭﻫﻲ ﺍﳌﺸﺎﺑﻬﺔ ﺑﺎﳊﺮﻑ ﻓِﻲ ﺍﻻﺣﺘﻴﺎﺝ ،ﻭﻗﻴﻞ :ﻣﻌﺮﺏ؛ ﻷﻥﹼ ﺁﺧﺮﻩ ﳜﺘﻠﻒ ﺑﺎﺧﺘﻼﻑ ﺍﻟﻌﻮﺍﻣﻞ، ﻭﺍﻷﺻﺢ ﺍﻷﻭﻝ ،ﻭﺇﻧﻤﺎ ﺍﺧﺘﻼﻓﻪ ﺻﻴﻐﻲ ﻭﺿﻌﻲ ﻏﲑ ﻣﻀﺎﻑ ﺇﻟﹶﻰ ﺍﻟﻌﺎﻣﻞ ﻛﺎﺧﺘﻼﻑ ﺻِﻴﻎ ﺍﻟﻀﻤﺎﺋﺮ ﻣﺜﻞ ½ﺃﻧﺎ¼ ﻭ½ﺇﻳﺎﻱ¼ ﻓﻴﻜﻮﻥ ½ﺫﺍﻥ¼ ﺻﻴﻐﺔ ﻣﺮﲡﻠﺔ ﻟﻠﻤﺜﻨﻰ ﺍﳌﺮﻓﻮﻉ ﻏﲑ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﺍﻟﻮﺍﺣﺪ ،ﻭ½ﺫﻳﻦ¼ ﺻﻴﻐﺔ ﻣﺮﲡﻠﺔ ﻟﻠﻤﺜﻨﻰ ﺍﳌﻨﺼﻮﺏ ﻭﺍﻟﹾﻤﺠﺮﻭﺭ ،ﻭﻋﻦ ﺃﺑِﻲ ﺇﺳﺤﻖ ﺍﻟﺰﺟﺎﺝ ﺃﻥﹼ ﺍﳌﺜﻨﻰ ﻣﻄﻠﻘﺎﹰ ﻣﺒﻨِﻲ ﻟﺘﻀﻤﻨﻪ ﻣﻌﲎ ﻭﺍﻭ ﺍﻟﻌﻄﻒ؛ ﺇﺫ ﺃﺻﻞ ½ﺯﻳﺪﺍﻥ¼½ :ﺯﻳﺪ ﻭﺯﻳﺪ¼ ،ﻭﳚﺊ ﻓِﻲ ﺑﻌﺾ ﺍﻟﻠﻐﺎﺕ ½ﺫﺍﻥ¼ ﻓِﻲ ﲨﻴﻊ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺜﻼﺙ ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺇِﻥﹾ ﻫﺬﹶﺍﻥِ ﻟﹶﺴﺎﺣِﺮﺍﻥِ﴾]ﻃﻪ" [٦٣ :ﻍ" ﻭﻏﲑﻩ.
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kﺗﺎ¼ ﻭ½ﺗِﻲ¼ ﻭ½ﺫﻱ¼ ﻭ½ﺗـﻪ¼ ﻭ½ﺫﻩ¼ ﻭ½ﺗِﻬـﻲ¼ ﻭ½ﺫﻫـﻲ¼ ﻟﻠﻤﺆﻧـﺚ ،ﻭ½ﺗـﺎﻥ¼l ﻭ½ )(١
ﻭ½ﺗﲔ¼ ﻟِﻤﺜﻨﺎﻩ ،ﻭ½ﺃﻭﻻﺀ¼ ﺑﺎﻟﹾﻤﺪ ﻭﺍﻟﻘﺼﺮ ﻟِﺠﻤﻌﻬﻤـﺎ ،ﻭﻗـﺪ ﻳﻠﺤـﻖ ﺑﺄﻭﺍﺋﻠـﻬﺎ )(٢
)(٣
½ﻫﺎﺀ¼ ﺍﻟﺘﻨﺒﻴﻪ ﳓﻮ½ :ﻫﺬﺍ¼ ﻭ½ﻫﺬﺍﻥ¼ ﻭ½ﻫﺆﻻﺀ¼ ،ﻭﻳﺘﺼﻞ ﺑﺄﻭﺍﺧﺮﻫـﺎ ﺣـﺮﻑ ﺍﳋﻄﺎﺏ ﻭﻫﻮ ﺃﻳﻀﺎﹰ ﲬﺴﺔ ﺃﻟﻔﺎﻅ ﻟـﺴﺘﺔ ﻣﻌـﺎﻥٍ ﳓـﻮ½ :ﻙ¼ ½ﻛﻤـﺎ¼ ½ﻛـﻢ¼ )(٤
½ﻙ¼ ½ﻛـﻦ ،¼ﻓــﺬﻟﻚ ﲬــﺴﺔ ﻭﻋــﺸﺮﻭﻥ ﺍﻟﹾﺤﺎﺻــﻞ ﻣــﻦ ﺿــﺮﺏ ﲬــﺴﺔ ﰲ
ﲬــﺴﺔ ،ﻭﻫــﻲ ½ﺫﺍﻙ¼ ﺇﱃ ½ﺫﺍﻛــﻦ ¼ﻭ½ﺫﺍﻧــﻚ¼ ﺇﱃ ½ﺫﺍﻧﻜــﻦ ¼ﻭﻛــﺬﻟﻚ )(٥
) (١ﻗﻮﻟﻪ] :ﺗﺎﹶ[ ﻗﻴﻞ :ﻫﻲ ﺃﺻﻞ ﻓِﻲ ﻟﻐﺎﺕ ﺍﳌﺆﻧﺚ ﺍﻟﻮﺍﺣﺪﺓ؛ ﻷﻧﻪ ﻟﹶﻢ ﻳﺜﻦ ﺇﻻﹼ ﻫﻲ ،ﻭﻗﻴﻞ½ :ﺫﻱ¼ ﺃﺻﻞ ﻓﻴﻬﺎ ﻟﻜﻮﻧِﻬﺎ
ﺑﺈﺯﺍﺀ ½ﺫﺍﹶ¼ ﳌﺬﻛﹼﺮ ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﻨﺎﺳﺒﻬﺎ ،ﻭﻗﻴﻞ :ﳘﺎ ﺃﺻﻼﻥ ،ﻭﻗﻮﻟﻪ½ :ﺗِﻲ¼ ،ﺑﻘﻠﺐ ﺍﻷﻟﻒ ﻳﺎﺀ ،ﻭ½ﺗﻪ¼ ﻭ½ﺫﻩ¼ ﺑﻘﻠﺐ ﺍﻷﻟﻒ ﻭﺍﻟﻴﺎﺀ ﻫﺎﺀ ﺑﻐﲑ ﻭﺻﻞ ﺍﻟﻴﺎﺀ ﺑِﻬﺎ ،ﻭ½ﺗِﻬﻲ¼ ﻭ½ﺫﻫﻲ¼ ﺑﻘﻠﺐ ﺍﻷﻟﻒ ﻭﺍﻟﻴﺎﺀ ﻫﺎﺀ ﻭﺑﻮﺻﻞ ﺍﻟﻴﺎﺀ ﺑِﻬﺎ" .ﻍ" ﻭﻏﲑﻩ.
) (٢ﻗﻮﻟﻪ] :ﺑﺎﻟﹾﻤﺪ ﻭﺍﻟﻘﺼﺮ[ ﺃﻱ :ﳑﺪﻭﺩﺍﹰ ﻭﻣﻘﺼﻮﺭﺍﹰ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﻘﺼﻮﺭﺍﹰ ﻳﻜﺘﺐ ﺑﺎﻟﻴﺎﺀ ﻭﻳﻜﺘﺐ ﻓﻴﻪ ﺍﻟﻮﺍﻭ ﻟﺌﻼﹼ ﻳﻠﺘﺒﺲ ½ﺃﻭﻟﹶﻰ¼ ﺍﺳﻢ ﺍﻹﺷﺎﺭﺓ ﺑـ½ﺇﻟﹶﻰ¼ ﺣﺮﻑ ﺍﳉﺮ ،ﻭﻗﺪ ﻳﻨﻮﻥ ﺍﳌﻤﺪﻭﺩ ﻣﻜﺴﻮﺭﺍﹰ ﻛـ½ﺻﻪٍ¼" .ﻍ".
) (٣ﻗﻮﻟﻪ] :ﻗﺪ ﻳﻠﺤﻖ[ ﺃﻱ :ﻳﺪﺧﻞ ﺃﻭﺍﺋﻞ ﺃﲰﺎﺀ ﺍﻹﺷﺎﺭﺓ ﻫﺎﺀُ ﺍﻟﺘﻨﺒﻴﻪ ﻟﻴﺪﻝﹼ ﻋﻠﻰ ﺗﻨﺒﻴﻪ ﺍﳌﺨﺎﻃﹶﺐ ،ﻭﺇﻧﻤﺎ ﻫﻮ ﺣﺮﻑ ﺟﺊ ﺑﻪ ﻟﻠﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﻗﺒﻞ ﻟﻔﻈﻪ ﻛﻤﺎ ﺟﺊ ﺑﻪ ﻟﻠﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺍﻟﻨﺴﺐ ﺍﻹﺳﻨﺎﺩﻳﺔ ﻛﻘﻮﻟﻚ½ :ﻫﺎ ﺯﻳﺪ ﻗﺎﺋﻢ¼ ﻭ½ﻫﺎ ﺇﻥﹼ ﺯﻳﺪﺍﹰ ﻗﺎﺋﻢ¼.
) (٤ﻗﻮﻟﻪ] :ﺣﺮﻑ ﺍﳋﻄﺎﺏ[ ﻭﻫﻮ ﺍﻟﻜﺎﻑ ،ﺗﻨﺒﻴﻬﺎﹰ ﻋﻠﻰ ﺣﺎﻝ ﺍﳌﺨﺎﻃﹶﺐ ﻣﻦ ﺍﻹﻓﺮﺍﺩ ﻭﺍﻟﺘﺜﻨﻴﺔ ﻭﺍﳉﻤﻊ ﻭﺍﻟﺘﺬﻛﲑ
ﻭﺍﻟﺘﺄﻧﻴﺚ ،ﻭﺇﻧﻤﺎ ﺟﻌﻠﺖ ﻫﺬﻩ ﺍﻟﻜﺎﻑ ﺣﺮﻓﺎﹰ ﻻﻣﺘﻨﺎﻉ ﻭﻗﻮﻉ ﺍﻟﻈﺎﻫﺮ ﻣﻮﻗﻌﻬﺎ ،ﻭﻟﻮﻛﺎﻧﺖ ﺍﲰﺎﹰ ﻟﹶﻢ ﳝﺘﻨﻊ ﺫﻟﻚ ﻣﺜﻞ½ :ﺿﺮﺑﺘﻚ¼ ﻭ½ﻣﺮﺭﺕ ﺑﻚ¼ ﻓﺈﻥﹼ ﺍﻟﻜﺎﻑ ﻓﻴﻬﻤﺎ ﺍﺳﻢ ﻓﻴﺼﺢ ﻭﻗﻮﻉ ﺍﻟﻈﺎﻫﺮ ﻣﻮﻗﻌﻪ ﻓﻴﻘﺎﻝ½ :ﺿﺮﺑﺖ ﺯﻳﺪﺍﹰ¼ ﻭ½ﻣﺮﺭﺕ ﺑﺰﻳﺪ¼ ﲞﻼﻑ ﺍﻟﻜﺎﻑ ﻓِﻲ ½ﺫﻟﻚ¼" .ﻱ" ﻭﻏﲑﻩ.
) (٥ﻗﻮﻟﻪ] :ﻭﻫﻲ[ ﺃﻱ :ﺗﻠﻚ ﺍﳋﻤﺴﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ ½ﺫﺍﻙ¼ ﺇﻟﹶﻰ ½ﺫﺍﻛﻦ ¼ﳓﻮ :ﺫﺍﻙ ﺫﺍﻛﻤﺎ ﺫﺍﻛﻢ ،ﺫﺍﻙِ ﺫﺍﻛﻤﺎ
i
ﺫﺍﻛﻦ ،ﻭ½ﺫﺍﻧﻚ¼ ﺇﻟﹶﻰ ½ﺫﺍﻧﻜﻦ ¼ﳓﻮ :ﺫﺍﻧﻚ ﺫﺍﻧﻜﻤﺎ ﺫﺍﻧﻜﻢ ،ﺫﺍﻧﻚِ ﺫﺍﻧﻜﻤﺎ ﺫﺍﻧﻜﻦ ،ﻭﻛﺬﺍ ½ﺗﺎﻙ¼ ﺇﻟﹶﻰ ½ﺗﺎﻛﻦ ¼ﳓﻮ :ﺗﺎﻙ ﺗﺎﻛﻤﺎ ﺗﺎﻛﻢ ،ﺗﺎﻙِ ﺗﺎﻛﻤﺎ ﺗﺎﻛﻦ ،ﻭ½ﺗﺎﻧﻚ¼ ﺇﻟﹶﻰ ½ﺗﺎﻧﻜﻦ ¼ﳓﻮ :ﺗﺎﻧﻚ ﺗﺎﻧﻜﻤﺎ ﺗﺎﻧﻜﻢ، ﺗﺎﻧﻚِ ﺗﺎﻧﻜﻤﺎ ﺗﺎﻧﻜﻦ ،ﻭ½ﺃﻭﻟﺌﻚ ﺃﻭ ﺃﻭﻻﻙ¼ ﺇﻟﹶﻰ ½ﺃﻭﻟﺌﻜﻦ ﺃﻭ ﺃﻭﻻﻛﻦ ¼ﳓﻮ :ﺃﻭﻟﺌﻚ ﺃﻭﻻﻙ ﺃﻭﻟﺌﻜﻤﺎ ﺃﻭﻻﻛﻤﺎ ﺃﻭﻟﺌﻜﻢ ﺃﻭﻻﻛﻢ ،ﺃﻭﻟﺌﻚِ ﺃﻭﻻﻙِ ﺃﻭﻟﺌﻜﻦ ﺃﻭﻻﻛﻦ" .ﻍ".
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kــﻮﺍﻗﻲ ،ﻭﺍﻋﻠــﻢ ﺃﻥﹼ ½ﺫﺍ¼ ﻟﻠﻘﺮﻳــﺐ ﻭ½ﺫﻟــﻚ¼ ﻟﻠﺒﻌﻴــﺪ ﻭ½ﺫﺍﻙ¼ ﻟﻠﻤﺘﻮﺳـﻂl. ﺍﻟﺒ )(١
:ﺍﳌﻮﺻﻮﻝ ﺍﺳﻢ ﻻ ﻳﺼﻠﺢ ﺃﻥ ﻳﻜﻮﻥ ﺟﺰﺀ ﺗﺎﻣﺎ ﻣﻦ ﲨﻠـﺔ ﺇﻻﹼ ﺑـﺼﻠﺔ )(٢
ﺑﻌﺪﻩ ،ﻭﺍﻟﺼﻠﺔ ﲨﻠﺔ ﺧﱪﻳﺔ ﻭﻻ ﺑﺪ ﻣﻦ ﻋﺎﺋـﺪ ﻓﻴﻬـﺎ ﻳﻌـﻮﺩ ﺇﱃ ﺍﳌﻮﺻـﻮﻝ، )(٣
ﻣﺜﺎﻟﻪ½ :ﺍﻟﹼﺬﻱ¼ ﰲ ﻗﻮﻟﻨﺎ½ :ﺟﺎﺀ ﺍﻟﹼﺬﻱ ﺃﺑـﻮﻩ ﻗـﺎﺋﻢ ﺃﻭ ﻗـﺎﻡ ﺃﺑـﻮﻩ¼ ،ﻭ½ﺍﻟﹼـﺬﻱ¼ )(٤
ﻟﻠﻤــﺬﻛﺮ ،ﻭ½ﺍﻟﻠــﺬﺍﻥ¼ ﻭ½ﺍﻟﻠ ـﺬﹶﻳﻦِ¼ﻟِﻤﺜﻨ ـﺎﻩ ،ﻭ½ﺍﻟﹼﺘِ ـﻲ¼ ﻟﻠﻤﺆﻧ ـﺚ ،ﻭ½ﺍﻟﻠﺘــﺎﻥ¼ ﻭ½ﺍﻟﻠ ـﺘﲔِ¼ ﻟِﻤﺜﻨﺎﻫــﺎ ،ﻭ½ﺍﻟ ـﺬِﻳﻦ ¼ﻭ½ﺍﻷُﻟ ــٰﻰ¼ ﻟِﺠﻤــﻊ ﺍﳌــﺬﻛﹼﺮ ،ﻭ½ﺍﻟﻼﺗِ ـﻲ¼ )(٥
) (١ﻗﻮﻟﻪ] :ﺫﺍ ﻟﻠﺘﻘﺮﻳﺐ[ ﻷﻥﹼ ﻗﻠﹼﺔ ﺣﺮﻭﻓﻪ ﻳﺪﻝﹼ ﻋﻠﻰ ﻗﻠﹼﺔ ﺍﳌﺴﺎﻓﺔ ،ﻭ½ﺫﻟﻚ¼ ﻟﻠﺒﻌﻴﺪ؛ ﻷﻥﹼ ﻛﺜﺮﺓ ﺣﺮﻭﻓﻪ ﻳﺪﻝﹼ
ﻋﻠﻰ ﻛﺜﺮﺓ ﺍﳌﺴﺎﻓﺔ ،ﻭ½ﺫﺍﻙ¼ ﻟﻠﻤﺘﻮﺳﻂ؛ ﻷﻥﹼ ﺣﺮﻭﻓﻪ ﻣﺘﻮﺳﻄﺔ ﺑﲔ ½ﺫﺍ¼ ﻭ½ﺫﻟﻚ¼ ﻓﻴﺪﻝﹼ ﻋﻠﻰ ﺗﻮﺳﻂ ﺍﳌﺴﺎﻓﺔ ،ﻓﺈﻥ ﻗﻠﺖ :ﻟِﻢ ﺃﺧﺮ ﺍﳌﺺ ﺍﳌﺘﻮﺳﻂ ﻓِﻲ ﺍﻟﺒﻴﺎﻥ ﻋﻦ ﺍﻟﺒﻌﻴﺪ ﻣﻊ ﺃﻥﹼ ﺍﳌﻨﺎﺳﺐ ﺗﺄﺧﲑ ﺍﻟﺒﻌﻴﺪ ﻋﻦ ﺍﳌﺘﻮﺳﻂ ﺭﻋﺎﻳﺔ ﻟﻠﻤﻄﺎﺑﻘﺔ ﺑﲔ ﺍﻟﻮﺿﻊ ﻭﺍﻟﺘﺒﻊ ،ﻗﻠﻨﺎ :ﻷﻥﹼ ﺍﻟﺘﻮﺳﻂ ﻻ ﻳﺘﺤﻘﹼﻖ ﺇﻻﹼ ﺑﻌﺪ ﺗﺼﻮﺭ ﺍﻟﻄﺮﻓﲔ" .ﻍ".
) (٢ﻗﻮﻟﻪ] :ﺍﳌﻮﺻﻮﻝ[ ﺇﻧﻤﺎ ﺑﻨِﻲ ﺍﳌﻮﺻﻮﻝ ﻻﺣﺘﻴﺎﺟﻪ ﺇﻟﹶﻰ ﺍﻟﺼﻠﺔ ﻓﺸﺎﺑﻪ ﺑﺎﳊﺮﻭﻑ ،ﻭﻗﻮﻟﻪ½ :ﺍﺳﻢ¼ ﺟﻨﺲ،
ﻭﻗﻮﻟﻪ½ :ﻻ ﻳﺼﺢ ...ﺇﱁ¼ ﻓﺼﻞ ﺧﺮﺝ ﺑﻪ ﻣﺎ ﻳﺼﺢ ﺃﻥ ﻳﻜﻮﻥ ﺟﺰﺀ ﺗﺎﻣﺎ ﻣﻦ ﲨﻠﺔ ﺑﺪﻭﻥ ﺍﻟﺼﻠﺔ ﻛـ½ﺯﻳﺪ¼ ﻭ½ﺭﺟﻞ¼ ،ﻭﺍﳌﺮﺍﺩ ﺑﺎﳉﺰﺀ ﺍﻟﺘﺎﻡ ﻣﻦ ﺍﳉﻤﻠﺔ ﺃﻥ ﻳﻜﻮﻥ ﻣﺒﺘﺪﺃ ﺃﻭ ﺧﱪﺍﹰ ﺃﻭ ﻓﺎﻋﻼﹰ ﺃﻭ ﳓﻮ ﺫﻟﻚ" .ﻱ".
) (٣ﻗﻮﻟﻪ] :ﲨﻠﺔ ﺧﱪﻳﺔ[ ﺇﻧﻤﺎ ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺼﻠﺔ ﲨﻠﺔ؛ ﻷﻥﹼ ﻭﺿﻊ ½ﺍﻟﹼﺬﻱ¼ ﻭ½ﺍﻟﹼﺘِﻲ¼ ﻟﻐﺮﺽ ﻭﺻﻒ
ﺍﳌﻌﺎﺭﻑ ﺑﺎﳉﻤﻞ ﺃﻱ :ﺍﳌﻘﺼﻮﺩ ﻫﻮ ﺗﻮﺻﻴﻒ ﺍﳌﻌﺮﻓﺔ ﺑﺎﳉﻤﻠﺔ ﻟﻜﻦ ﺗﻮﺻﻴﻔﻬﺎ ﺑِﻬﺎ ﻻ ﳚﻮﺯ ﻟﻜﻮﻥ ﺍﳉﻤﻠﺔ ﻓِﻲ ﺣﻜﻢ ﺍﻟﻨﻜﺮﺓ ،ﻓﺄﻭﺭﺩ ﻓِﻲ ﺻﺪﺭ ﺍﳉﻤﻠﺔ ½ﺍﻟﹼﺬﻱ¼ ﻭ½ﺍﻟﹼﺘِﻲ¼ ﻟﻴﻜﻮﻥ ﻣﻌﺮﻓﺔ ﻓﻴﺼﺢ ﺍﻟﺘﻮﺻﻴﻒ، ﻭﺇﻧﻤﺎ ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﳉﻤﻠﺔ ﺧﱪﻳﺔ؛ ﻷﻥﹼ ﺍﻹﻧﺸﺎﺋﻴﺔ ﻻ ﺛﺒﻮﺕ ﻟﹶﻬﺎ ﻓِﻲ ﻧﻔﺴﻬﺎ ﻓﻜﻴﻒ ﻳﻮﺿﺢ ﺍﻟﻐﲑ" .ﻱ".
) (٤ﻗﻮﻟﻪ] :ﺍﻟﹼﺬﻱ[ ﺃﺻﻠﻪ ½ﻟﺬﻱ¼ ﻛـ½ﻋﻤﻲ¼ ﻓﻬﻮ ﺍﺳﻢ ﻣﻨﻘﻮﺹ ،ﻭﻓﻴﻪ ﻟﻐﺎﺕ ﺃﺧﺮﻯ½ :ﺍﻟﹼﺬِﻱ ¼ﺑﺘﺸﺪﻳﺪ ﺍﻟﻴﺎﺀ، ﻭ½ﺍﻟﹼﺬِ¼ ﲝﺬﻑ ﺍﻟﻴﺎﺀ ﻭﺑﻘﺎﺀ ﺍﻟﻜﺴﺮﺓ ،ﻭ½ﺍﻟﹼﺬﹾ¼ ﺑﺴﻜﻮﻥ ﺍﻟﺬﺍﻝ" ،ﻱ".
) (٥ﻗﻮﻟﻪ] :ﺍﻟﺬﻳﻦ[ ﻫﻮ ﻟِﺠﻤﻊ ﺍﳌﺬﻛﹼﺮ ﺧﺎﺻﺔ ،ﻭ½ﺍﻷﻭﱃ¼ ﻋﻠﻰ ﻭﺯﻥ ½ﺍﻟﻌﻠﻰ¼ ﻭ½ﺍﳍﺪﻯ¼ ﻣﺸﺘﺮﻛﺔ ﺑﲔ ﲨﻊ
i
ﺍﳌﺬﻛﹼﺮ ﻭﺍﳌﺆﻧﺚ ﻟﻜﻦ ﺍﺳﺘﻌﻤﺎﻟﻪ ﻓِﻲ ﺍﻷﻭﻝ ﺃﺷﻬﺮ ،ﻭﺍﻋﻠﻢ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺑﺎﻷﻟﻒ ﻭﺍﻟﻼﻡ ﻛﺎﻥ ﺍﺳﻢ ﺍﳌﻮﺻﻮﻝ، ﻭﺇﺫﺍ ﻛﺎﻥ ﺑﺪﻭﻧِﻬﺎ ﻛﺎﻥ ﺍﺳﻢ ﺍﻹﺷﺎﺭﺓ ،ﻭ½ﺍﻟﻼﺗِﻲ ﻭﺍﻟﻠﻮﺍﺗِﻲ¼ ﳉﻤﻊ ﺍﳌﺆﻧﺚ ﺧﺎﺻﺔ ،ﻭﺟﺎﺀ ﻓِﻲ ½ﺍﻟﻼﺗِﻲ¼:
j
Å
١٣٥
ﰲ
kﺍﻟﻠﻮﺍﺗِﻲ¼ ﻭ½ﺍﻟـﻼﺀ¼ ﻭ½ﺍﻟﻼﺋـﻲ¼ ﻟِﺠﻤـﻊ ﺍﳌﺆﻧـﺚ ،ﻭ½ﻣـﺎ¼ ﻭ½ﻣـﻦ¼ ﻭ½ﺃﻱl¼ ﻭ½ )(١
ﻭ½ﺃﻳﺔ¼ ،ﻭ½ﺫﻭ¼ ﺑِﻤﻌﲎ ½ﺍﻟﹼﺬﻱ¼ ﰲ ﻟﻐﺔ ﺑﻨِﻲ ﻃﻲ ﻛﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ :ﺷﻌﺮ )(٢
)(٣
ﻓﺈﻥﹼ ﺍﻟﹾﻤﺎﺀ ﻣﺎﺀ ﺃﺑِﻲ ﻭﺟﺪﻱ ﻭﺑﺌﺮﻱ ﺫﻭ ﺣﻔﺮﺕ ﻭﺫﻭ ﻃﻮﻳﺖ )( ٤
ﺃﻱ :ﺍﻟﹼﺬﻱ ﺣﻔﺮﺗﻪ ﻭﺍﻟﹼﺬﻱ ﻃﻮﻳﺘﻪ ،ﻭﺍﻷﻟﻒ ﻭﺍﻟﻼﻡ ﺑِﻤﻌﲎ ½ﺍﻟﹼﺬﻱ¼ ﺻﻠﺘﻪ )(٥
ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﻭﺍﺳﻢ ﺍﳌﻔﻌﻮﻝ ،ﳓﻮ½ :ﺟﺎﺀﻧِﻲ ﺍﻟﻀﺎﺭﺏ ﺯﻳﺪﺍﹰ¼ ﺃﻱ :ﺍﻟﹼﺬﻱ ﻳﻀﺮﺏ ½ﺍﻟﻼﺕِ¼ ﲝﺬﻑ ﺍﻟﻴﺎﺀ ﻭﺇﺑﻘﺎﺀ ﺍﻟﻜﺴﺮﺓ ،ﻭﺟﺎﺀ ﻓِﻲ ½ﺍﻟﻠﻮﺍﺗِﻲ¼½ :ﺍﻟﻠﻮﺍ¼ ﲝﺬﻑ ﺍﻟﺘﺎﺀ ﻭﺍﻟﻴﺎﺀ ،ﻭ½ﺍﻟﻼﺀ¼ ﻭ½ﺍﻟﻼﺋﻲ¼ ﻣﺸﺘﺮﻛﺔ ﺑﲔ ﲨﻊ ﺍﳌﺬﻛﹼﺮ ﻭﺍﳌﺆﻧﺚ ﻟﻜﻦ ﺍﺳﺘﻌﻤﺎﻟﹶﻬﻤﺎ ﻓِﻲ ﺍﻟﺜﺎﻧِﻲ ﺃﺷﻬﺮ" .ﺳﻦ" ﻭﻏﲑﻩ.
) (١ﻗﻮﻟﻪ] :ﻣﺎ ﻭﻣﻦ [ﻫﻤﺎ ﺑِﻤﻌﲎ ½ﺍﻟﹼﺬﻱ¼ ﻳﺴﺘﻮﻱ ﻓﻴﻬﻤﺎ ﺍﳌﻔﺮﺩ ﻭﺍﳌﺜﻨﻰ ﻭﺍﳉﻤﻮﻉ ﻭﺍﳌﺬﻛﹼﺮ ﻭﺍﳌﺆﻧﺚ ﺇﻻﹼ ﺃﻥﹼ ½ﻣﻦ¼ ﳜﺘﺺ ﺑﺬﻭﻱ ﺍﻟﻌﻘﻮﻝ ﻭ½ﻣﺎ¼ ﺑﻐﲑﻫﻢ ﺑﻄﺮﻳﻖ ﺍﳊﻘﻴﻘﺔ ،ﻭﻗﺪ ﻳﺴﺘﻌﻤﻞ ﺃﺣﺪﳘﺎ ﻣﻜﺎﻥ ﺍﻵﺧﺮ ﳎﺎﺯﺍﹰ ﳓﻮ :ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﺍﻟﺴﻤﺎﺀ ﻭﻣﺎ ﺑﻨﺎﻫﺎ﴾]ﺍﻟﺸﻤﺲ [٥:ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻓﹶﻤِﻨﻬﻢ ﻣﻦ ﻳﻤﺸِﻲ ﻋﻠﹶﻰ ﺑﻄﹾﻨِﻪِ﴾ ]ﺍﻟﻨﻮﺭ" .[٤٥:ﻍ".
) (٢ﻗﻮﻟﻪ] :ﺃﻱ ﻭﺃﻳﺔ[ ﺍﻷﻭﱃ ﲟﻌﲎ ½ﺍﻟﹼﺬﻱ¼ ﻟﻠﻤﺬﻛﹼﺮ ﻭﻓﺮﻋﻪ ﳓﻮ½ :ﺍﺿﺮﺏ ﺃﻳﻬﻢ ﻓِﻲ ﺍﻟﺪﺍﺭ¼ ﺃﻱ :ﺍﺿﺮﺏ ﺍﻟﹼﺬﻱ ﻓِﻲ ﺍﻟﺪﺍﺭ ،ﻭﺍﻟﺜﺎﻧﻴﺔ ﲟﻌﲎ ½ﺍﻟﹼﺘِﻲ¼ ﻟﻠﻤﺆﻧﺚ ﻭﻓﺮﻋﻪ ﳓﻮ½ :ﺍﺿﺮﺏ ﺃﻳﺘﻬﻦ ﻓِﻲ ﺍﻟﺪﺍﺭ¼ ﺃﻱ :ﺍﺿﺮﺏ ﺍﻟﹼﺘِﻲ ﻓِﻲ ﺍﻟﺪﺍﺭ" .ﻍ".
) (٣ﻗﻮﻟﻪ] :ﺫﻭ ...ﺇﱁ[ ﺍﻋﻠﻢ ﺃﻥﹼ ½ﺫﹸﻭ ¼ﳚﺊ ﳌﻌﻨﻴﲔ :ﲟﻌﲎ ½ﺻﺎﺣﺐ¼ ﻛﻤﺎ ﻣﺮ ﻓِﻲ ﺍﻷﲰﺎﺀ ﺍﻟﺴﺘﺔ ،ﻭﲟﻌﲎ
½ﺍﻟﹼﺬﻱ¼ ﻭ½ﺍﻟﹼﺘِﻲ¼ ﻓِﻲ ﻟﻐﺔ ﺑﻨِﻲ ﻃﻲ ﻭﻫﻮ ﺍﳌﺮﺍﺩ ﻫﻨﺎ ،ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﺃﻥﹼ ﺍﻷﻭﱃ ﻣﻌﺮﺑﺔ ﻭﻫﺬﻩ ﻣﺒﻨﻴﺔ ﻻ ﺗﺘﻐﻴﺮ، ﺗﻘﻮﻝ½ :ﺟﺎﺀﻧِﻲ ﺫﻭ ﻗﺎﻡ¼ ﻭ½ﺭﺃﻳﺖ ﺫﻭ ﻗﺎﻡ¼ ﻭ½ﻣﺮﺭﺕ ﺑﺬﻭ ﻗﺎﻡ¼ ،ﻭﻳﺴﺘﻮﻱ ﻓﻴﻪ ﺍﳌﺬﻛﹼﺮ ﻭﺍﳌﺆﻧﺚ ﻭﺍﻟﻮﺍﺣﺪ ﻭﺍﳌﺜﻨﻰ ﻭﺍﳉﻤﻊ ﻭﺍﻟﻐﺎﺋﺐ ﻭﺍﳊﺎﺿﺮ" .ﻍ".
) (٤ﻗﻮﻟﻪ] :ﻓﺈﻥﹼ ﺍﳌﺎﺀ ...ﺇﱁ[ ﻗﺎﻝ ﺍﳌﻴﺪﺍﻧِﻲ :ﺇﻥﹼ ﻣﻌﲎ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﺃﻥﹼ ﺍﳌﺎﺀ ﺍﻟﹼﺬﻱ ﻓﻴﻪ ﺍﻟﻨـﺰﺍﻉ ﻣﺎﺀ ﺃﺑِﻲ ﻭﺟﺪﻱ
ﺃﻱ :ﻭﺭﺛﺘﻪ ﺃﺑﺎﹰ ﻭﺟﺪﺍ ،ﻭﺍﻟﺒﺌﺮ ﺍﳌﺘﻨﺎﺯﻉ ﻓﻴﻬﺎ ﺑﲑﻱ ﺍﻟﹼﺘِﻲ ﺣﻔﺮﺗﻬﺎ ﻭﻃﻮﻳﺘﻬﺎ ،ﻳﻘﺎﻝ½ :ﻃﻮﻳﺖ ﺍﻟﺒﻨﺎﺀ ﺑﺎﳌﺪﺭ ﻭﺍﻟﺒﺌﺮ ﺑﺎﳊﺠﺮ¼ ﺃﻱ :ﺩﻭﺭﺕ ﺑﻨﺎﺀﻫﺎ" .ﻱ".
) (٥ﻗﻮﻟﻪ] :ﺍﻷﻟﻒ ﻭﺍﻟﻼﻡ[ ﺃﻱ :ﳎﻤﻮﻋﻬﻤﺎ ﲟﻌﲎ ½ﺍﻟﹼﺬﻱ¼ ﻭ½ﺍﻟﹼﺘِﻲ¼ ﻭﻓﺮﻋﻬﻤﺎ ،ﺻﻠﺘﻪ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﻭﺍﳌﻔﻌﻮﻝ،
i
ﻭﺇﻧﻤﺎ ﺗﻜﻮﻥ ﺻﻠﺔ ﻫﺬﻩ ﺍﻟﻼﻡ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﻭﺍﳌﻔﻌﻮﻝ؛ ﻷﺎ ﺗﺸﺒﻪ ﺍﻟﻼﻡ ﺍﳊﺮﻓﻴﺔ ﻭﻫﻲ ﻻﻡ ﺍﻟﺘﻌﺮﻳﻒ ﻓِﻲ ﺍﻟﺼﻮﺭﺓ ﻭﻫﻲ ﻻ ﺗﺪﺧﻞ ﺇﻻﹼ ﻓِﻲ ﺍﳌﻔﺮﺩ ﻓﺠﻌﻠﺖ ﺻﻠﺘﻬﺎ ﻣﺎ ﻛﺎﻥ ﲨﻠﺔ ﻣﻌﲎ ﻭﻣﻔﺮﺩﺍﹰ ﺻﻮﺭﺓ ﻋﻤﻼﹰ ﺑﺎﻟﺸﺒﻪ ﻭﺍﳊﻘﻴﻘﺔ ،ﻭﻻ ﳚﻮﺯ ﺃﻥ ﺗﻜﻮﻥ ﺻﻠﺘﻬﺎ ﺻﻔﺔ ﻣﺸﺒﻬﺔ ﻭﺍﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ؛ ﻷﻤﺎ ﻟﺒﻌﺪﳘﺎ ﻋﻦ ﺍﻟﻔﻌﻞ ﻟﻌﺪﻡ
j
Å
١٣٦
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kﺯﻳﺪﺍﹰ ،ﺃﻭ½ﺟﺎﺀﱐ ﺍﳌﻀﺮﻭﺏ ﻏﻼﻣﻪ¼ ،ﻭﳚﻮﺯ ﺣﺬﻑ ﺍﻟﻌﺎﺋﺪ ﻣﻦ ﺍﻟﻠﻔـﻆ ﺇﻥl )(١
ﻛﺎﻥ ﻣﻔﻌﻮﻻﹰ ،ﳓﻮ½ :ﻗﺎﻡ ﺍﻟﹼـﺬﻱ ﺿـﺮﺑﺖ¼ ﺃﻱ :ﺍﻟﹼـﺬﻱ ﺿـﺮﺑﺘﻪ ،ﻭﺍﻋﻠـﻢ ﺃﻥﹼ )(٢
½ﺃﻳﺎ¼ ﻭ½ﺃﻳﺔ¼ ﻣﻌﺮﺑـﺔ ﺇﻻﹼ ﺇﺫﺍ ﺣـﺬﻑ ﺻـﺪﺭ ﺻـﻠﺘﻬﻤﺎ ،ﻛﻘﻮﻟـﻪ ﺗﻌـﺎﱃ﴿ :ﺛﹸـﻢ )(٣
)(٤
ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺍﳊﺪﺙ ﻻ ﻳﺘﻨﺎﻭﻻﻥ ﺍﻟﻔﻌﻞ ﻓﻼ ﻳﺼﲑﺍﻥ ﲟﻌﲎ ﺍﳉﻤﻠﺔ" .ﻱ".
ﺴﻂﹸ ﺍﻟﺮﺯﻕ ) (١ﻗﻮﻟﻪ] :ﳚﻮﺯ ﺣﺬﻑ ...ﺇﱁ[ ﻷﻥﹼ ﺍﳌﻔﻌﻮﻝ ﻓﻀﻠﺔ ﻭﺣﺬﻓﻪ ﺟﺎﺋﺰ ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺍﻟﻠﹼﻪ ﻳﺒ
ﻟِﻤﻦ ﻳﺸﺎﺀُ ﴾]ﺍﻟﺮﻋﺪ [٢٦ :ﺃﻱ :ﻳﺸﺎﺀﻩ ،ﻓﺈﻥ ﻗﻠﺖ :ﻫﺬﺍ ﻣﻨﻘﻮﺽ ﺑﻘﻮﻟﻪ½ :ﲰﻊ ﺍﷲ ﳌﻦ ﲪﺪﻩ¼؛ ﻷ ﹼﻥ ﺍﻟﻌﺎﺋﺪ ﻓﻴﻪ ﻣﻔﻌﻮﻝ ﻭﻻ ﳚﻮﺯ ﺣﺬﻓﻪ ،ﻗﻠﻨﺎ :ﺍﳌﺮﺍﺩ ﺑﺎﻟﻌﺎﺋﺪ ﻣﺎ ﻳﻜﻮﻥ ﻋﺎﺋﺪﺍﹰ ﺇﻟﹶﻰ ﺍﳌﻮﺻﻮﻝ ﻭﻫﻬﻨﺎ ﻟﻴﺲ ﻛﺬﻟﻚ ،ﻭﻻ ﳚﻮﺯ ﺣﺬﻑ ﺍﻟﻌﺎﺋﺪ ﺇﻟﹶﻰ ﺍﻷﻟﻒ ﻭﺍﻟﻼﻡ ﳋﻔﺎﺀ ﻣﻮﺻﻮﻟﻴﺘﻬﻤﺎ ﻭﺍﻟﻀﻤﲑ ﺃﺣﺪ ﺩﻻﺋﻞ ﻣﻮﺻﻮﻟﻴﺘﻬﻤﺎ ،ﻭﻛﺬﺍ ﻻ ﳚﻮﺯ ﺣﺬﻑ ﺍﻟﻀﻤﲑ ﺍﳌﻨﻔﺼﻞ ﺍﻟﻮﺍﻗﻊ ﺑﻌﺪ ½ﺇﻻﹼ¼ ﳓﻮ½ :ﺍﻟﹼﺬﻱ ﻣﺎ ﺿﺮﺑﺖ ﺇﻻﹼ ﺇﻳﺎﻩ¼؛ ﺇﺫ ﻟﻮ ﺣﺬﻑ ﻟﹶﻢ ﻳﻌﻠﻢ ﺃﻧﻪ ﺣﺬﻑ ﺿﻤﲑ ﻣﻨﻔﺼﻞ ﺑﻌﺪ ½ﺇﻻﹼ¼ ﳉﻮﺍﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﶈﺬﻭﻑ ﺿﻤﲑﺍﹰ ﻣﺘﺼﻼﹰ ﻗﺒﻞ ½ﺇﻻﹼ¼ ﻭﺣﻴﻨﺌﺬ ﻳﻔﻮﺕ ﺍﻟﻐﺮﺽ ﺍﻟﹼﺬﻱ ﻷﺟﻠﻪ ﺍﻻﻧﻔﺼﺎﻝ ،ﻭﻛﺬﺍ ﻻ ﳚﻮﺯ ﺣﺬﻑ ﺍﻟﻌﺎﺋﺪ ﺇﺫﺍ ﻛﺎﻥ ﻓِﻲ ﺍﻟﺼﻠﺔ ﺿﻤﲑﺍﻥ ﳓﻮ½ :ﺍﻟﹼﺬﻱ ﺿﺮﺑﺖ ﻋﻨﺪﻩ ﻏﻼﻣﻪ¼.
) (٢ﻗﻮﻟﻪ] :ﺇﻥ ﻛﺎﻥ ...ﺇﱁ[ ﻫﺬﺍ ﺷﺮﻁ ﺗﻘﺪﻡ ﺟﺰﺍﺀﻩ ﺃﻱ :ﺇﻥ ﻛﺎﻥ ﺍﻟﻌﺎﺋﺪ ﺇﻟﹶﻰ ﺍﳌﻮﺻﻮﻝ ﻣﻔﻌﻮﻻﹰ ﳚﻮﺯ ﺣﺬﻓﻪ ﳓﻮ
ﻗﻮﻟﻪ ﺗﻌﺎﱃَ﴿ :ﻫﺬﹶﺍ ﺍﻟﱠﺬِﻱ ﺑﻌﺚﹶ ﺍﻟﻠﱠﻪ ﺭﺳﻮﻻﹰ﴾]ﺍﻟﻔﺮﻗﺎﻥ [٤١ :ﺃﻱ :ﺑﻌﺜﻪ ﺍﷲ ﺭﺳﻮﻻﹰ ،ﻭﺇﻧﻤﺎ ﺟﺎﺯ ﺣﺬﻑ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻀﻤﲑ ﳊﺼﻮﻝ ﺍﻟﻌﻠﻢ ﺑﻪ ﻟﻜﻮﻧﻪ ﳏﺘﺎﺟﺎﹰ ﺇﻟﻴﻪ ﺣﻴﺚ ﳛﺘﺎﺝ ﺍﳌﻮﺻﻮﻝ ﺇﻟﻴﻪ ﻓﻴﺪﻝﹼ ﻋﻠﻰ ﺍﳊﺬﻑ ،ﻭﻻ ﳜﻔﻰ ﺃﻥﹼ ﻗﻴﺪ ﻛﻮﻥ ﺍﻟﻌﺎﺋﺪ ﻣﻔﻌﻮﻻﹰ ﳉﻮﺍﺯ ﺍﳊﺬﻑ ﺿﻌﻴﻒ ،ﻭﺍﻷﻭﱃ ﺃﻥ ﻳﻘﺎﻝ :ﺇﻥﹼ ﺍﳊﺬﻑ ﻓﻴﻪ ﻛﺜﲑ ﻓﻼ ﲣﺼﻴﺺ، ﻓﻴﺤﺬﻑ ﺍﻟﻌﺎﺋﺪ ﺍﳌﺮﻓﻮﻉ ﺇﻥ ﻛﺎﻥ ﻣﺒﺘﺪﺃ ﺑﺸﺮﻁ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺍﳋﱪ ﲨﻠﺔ ﻭﻻ ﻇﺮﻓﺎﹰ ،ﻭﺃﻥ ﻳﻜﻮﻥ ﺑﻌﺪ ½ﺍﻟﹼﺬﻱ¼ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻫﻮ ﺍﻟﱠﺬِﻱ ﻓِﻲ ﺍﻟﺴﻤﺎﺀ ﺇِﻟﹶﻪ ﻭﻓِﻲ ﺍﻟﹾﹶﺄﺭﺽِ ﺇِﻟﹶﻪ]﴾ﺍﻟﺰﺧﺮﻑ [٨٤ :ﻭﳛﺬﻑ ﺍﻟﻌﺎﺋﺪ ﺍﺮﻭﺭ ﺑﺸﺮﻁ ﺃﻥ ﻳﻨﺠﺮ ﲝﺮﻑ ﺟﺮ ﻣﺘﻌﻴﻦ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺃﹶﻧﺴﺠﺪ ﻟِﻤﺎ ﺗﺄﹾﻣﺮﻧﺎ﴾]ﺍﻟﻔﺮﻗﺎﻥ [٦٠ :ﺃﻱ :ﺑﻪ ،ﺃﻭ ﺑﺈﺿﺎﻓﺔ ﺻﻔﺔ ﻧﺎﺻﺒﺔ ﻟﻪ ﺗﻘﺪﻳﺮﺍﹰ ﳓﻮ½ :ﺍﻟﹼﺬﻱ ﺃﻧﺎ ﺿﺎﺭﺏ ﺯﻳﺪ ¼ﺃﻱ :ﺿﺎﺭﺑﻪ" .ﻍ" ﻭﻏﲑﻩ.
) (٣ﻗﻮﻟﻪ] :ﻣﻌﺮﺑﺔ[ ﺃﻱ :ﻛﻞﹼ ﻭﺍﺣﺪﺓ ﻣﻦ ﻛﻠﻤﺔ ½ﺃﻱ ¼ﻭ½ﺃﻳﺔ¼ ﻣﻌﺮﺑﺔ ﻣﻦ ﺑﲔ ﺍﳌﻮﺻﻮﻻﺕ ﻭﺣﺪﳘﺎ ﻻ
ﻳﺸﺎﺭﻛﻬﻤﺎ ﺷﻲﺀ ﻣﻦ ﺍﳌﻮﺻﻮﻻﺕ ﻓِﻲ ﺍﻹﻋﺮﺍﺏ ،ﻭﺇﻋﺮﺍﺑﻬﻤﺎ ﻟﻠﺰﻭﻡ ﺇﺿﺎﻓﺘﻬﻤﺎ ﺍﳌﺎﻧﻌﺔ ﻋﻦ ﺍﻟﺒﻨﺎﺀ ﻟﻨـﺰﻭﻟِﻬﺎ ﻣﻨـﺰﻟﺔ ﺍﻟﺘﻨﻮﻳﻦ ﺍﳌﻨﺎﻓِﻲ ﻟﻠﺒﻨﺎﺀ" .ﻱ".
) (٤ﻗﻮﻟﻪ] :ﺇﻻﹼ ﺇﺫﺍ ...ﺇﱁ[ ﻓﺤﻴﻨﺌﺬ ﳚﻮﺯ ﺃﻥ ﻳﺒﻨﻰ ﻋﻠﻰ ﺍﻟﻀﻢ ﺇﻥ ﻛﺎﻧﺖ ﻣﻀﺎﻓﺔ ﻭﻳﻜﻮﻥ ﺍﻟﺼﺪﺭ ﻋﺎﺋﺪﺍﹰ ،ﻭﺇﻧﻤﺎ
i
j
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kﱰِﻋﻦ ﻣِﻦ ﻛﹸﻞﱢ ﺷِﻴﻌﺔٍ ﺃﹶﻳﻬﻢ ﺃﹶﺷﺪ ﻋﻠﹶﻰ ﺍﻟﺮﺣﻤﻦِ ﻋِﺘِﻴﺎﹰ﴾]ﻣﺮﱘ [٦٩ :ﺃﻱ :ﻫﻮl ﻟﹶﻨ ﺃﺷﺪ : .ﺃﲰﺎﺀ ﺍﻷﻓﻌﺎﻝ ﻫﻮﻛﻞﹼ ﺍﺳﻢ ﺑِﻤﻌﲎ ﺍﻷﻣـﺮ ﻭﺍﳌﺎﺿـﻲ ،ﳓـﻮ: )(٢
)(١
½ﺭﻭﻳﺪ ﺯﻳﺪﺍﹰ¼ ﺃﻱ :ﺃﻣﻬﻠﻪ ،ﻭ½ﻫﻴﻬـﺎﺕ ﺯﻳـﺪ¼ ﺃﻱ :ﺑﻌـﺪ ،ﺃﻭ ﻛـﺎﻥ ﻋﻠـﻰ ﻭﺯﻥ
½ﻓﹶﻌﺎﻝِ¼ ﲟﻌﲎ ﺍﻷﻣـﺮ ﻭﻫـﻮ ﻣـﻦ ﺍﻟﺜﻼﺛـﻲ ﻗﻴـﺎﺱ ﻛــ½ﻧـﺰﺍﻝِ¼ ﲟﻌـﲎ ﺍﻧـﺰﻝ، )(٣
ﺑﻨﻴﺖ ﺑﻌﺪ ﺣﺬﻑ ﺻﺪﺭ ﺻﻠﺘﻬﺎ؛ ﻷﻥﹼ ﺇﻋﺮﺍﺑﻬﺎ ﻛﺎﻥ ﻟﻺﺿﺎﻓﺔ ﺍﳌﺎﻧﻌﺔ ﻋﻦ ﺍﻟﺒﻨﺎﺀ ﻓﺈﺫﺍ ﺣﺬﻑ ﺻﺪﺭ ﺻﻠﺘﻬﺎ ﺍﺯﺩﺍﺩ ﺷﺒﻬﺎ ﺑﺎﳊﺮﻑ ﻻﺯﺩﻳﺎﺩ ﺍﻓﺘﻘﺎﺭﻫﺎ ﲝﺬﻑ ﺻﺪﺭ ﺍﻟﺼﻠﺔ ﺍﻟﹼﺘِﻲ ﻫﻲ ﻣﻮﺿﺤﺔ ﻟﹶﻬﺎ ﻓﻌﺎﺭﺿﺖ ﻫﺬﻩ ﺍﳉﻬﺔ ﺟﻬﺔﹶ ﺇﺿﺎﻓﺘﻬﺎ ﻓﻌﺎﺩ ﻣﺒﻨﻴﺎ؛ ﻷﻥﹼ ﻛﻞﹼ ﺷﺊ ﳝﻴﻞ ﺇﻟﹶﻰ ﺻﻔﺔ ﺃﺷﺒﺎﻫﻪ ﺑﺄﺩﻧﻰ ﺳﺒﺐ ﻓﻴﻪ ،ﻭﺇﻧﻤﺎ ﺑﻨﻴﺖ ﻋﻠﻰ ﺍﻟﻀﻢ؛ ﻷﻧﻪ ﻟﹶﻤﺎ ﺗﻤﻜﹼﻦ ﻓﻴﻬﺎ ﻧﻘﺼﺎﻥ ﲝﺬﻑ ﺑﻌﺾ ﻣﺎ ﻳﻮﺿﺤﻬﺎ ﻭﻳﺒﻴﻨﻬﺎ ﺃﻱ :ﺍﻟﺼﻠﺔ ﺟﺒِﺮ ﺫﻟﻚ ﺍﻟﻨﻘﺼﺎﻥ ﺑﺎﻟﻀﻢ ﺍﻟﹼﺬﻱ ﻫﻮ ﺃﻗﻮﻯ ﺍﳊﺮﻛﺎﺕ ،ﻭﻗﺎﻝ ﺳﻴﺒﻮﻳﻪ :ﺇﻥﹼ ﺍﻹﻋﺮﺍﺏ ﺑﻌﺪ ﺣﺬﻑ ﺻﺪﺭ ﺻﻠﺘﻬﺎ ﺃﻳﻀﺎﹰ ﻟﻐﺔ ﺟﻴﺪﺓ ،ﻭﻗﺎﻝ ﺍﳉﺮﻣﻲ :ﺧﺮﺟﺖ ﻣﻦ ﺧﻨﺪﻕ "ﺍﻟﻜﻮﻓﺔ" ﻓﻠﻢ ﺃﲰﻊ ﺃﺣﺪﺍﹰ ﺇﻟﹶﻰ "ﻣﻜﺔ" ﻳﻘﻮﻝ½ :ﺍﺿﺮﺏ ﺃﻳﻬﻢ ﺍﻷﻓﻀﻞ¼ ﺇﻻﹼ ﻣﻨﺼﻮﺑﺎﹰ" .ﻱ" ﻭﻏﲑﻩ.
) (١ﻗﻮﻟﻪ] :ﺃﲰﺎﺀ ﺍﻷﻓﻌﺎﻝ[ ﺇﻧﻤﺎ ﺑﻨﻴﺖ ﻟﻜﻮﺎ ﻣﺸﺎﺑِﻬﺔ ﳌﺒﻨِﻲ ﺍﻷﺻﻞ ﺑﺄﻥ ﻭﻗﻌﺖ ﻣﻮﻗﻊ ﺍﻷﻣﺮ ﻭﺍﳌﺎﺿﻲ،
ﻭﻟﻜﻮﻥ ﻭﺿﻊ ﺑﻌﻀﻬﺎ ﻭﺿﻊ ﺍﳊﺮﻭﻑ ﺛﹸﻢ ﲪﻞ ﺍﻟﺒﺎﻗﻲ ﻋﻠﻴﻪ ،ﻭﺇﻧﻤﺎ ﻫﻲ ﺃﲰﺎﺀ ﻭﻟﻴﺴﺖ ﺑﺄﻓﻌﺎﻝ؛ ﻷﻥﹼ ﺻﻴﻐﻬﺎ ﳐﺎﻟﻔﺔ ﻟﺼﻴﻎ ﺍﻷﻓﻌﺎﻝ ،ﻭﺑﻌﻀﻬﺎ ﻳﻨﻮﻥ ﻋﻨﺪ ﺍﻟﺘﻨﻜﲑ ﳓﻮ½ :ﻣﻪٍ¼ ﻭ½ﺻﻪٍ¼ ،ﻭﺑﻌﻀﻬﺎ ﻳﺪﺧﻞ ﻓﻴﻪ ﺍﻟﻼﻡ ،ﻭﺑﻌﻀﻬﺎ ﻣﻨﻘﻮﻝ ﻋﻦ ﺍﳌﺼﺪﺭ ﻭﺍﻟﻈﺮﻑ ﻭﺍﳉﺎﺭ ﺍﺮﻭﺭﻛـ½ﺭﻭﻳﺪ¼ ﻓﺈﻧﻪ ﻣﻨﻘﻮﻝ ﻋﻦ ﺍﳌﺼﺪﺭ؛ ﻷﻧﻪ ﻓِﻲ ﺍﻷﺻﻞ ﺗﺼﻐﲑ ½ﺇﺭﻭﺍﺩ¼ ﺗﺼﻐﲑ ﺍﻟﺘﺮﺧﻴﻢ ﲝﺬﻑ ﺍﻟﺰﻭﺍﺋﺪ ،ﻭ½ﻭﺭﺍﺀﻙ¼ ﻓﺈﻧﻪ ﻣﻨﻘﻮﻝ ﻋﻦ ﺍﻟﻈﺮﻑ ،ﻭ½ﻋﻠﻴﻚ¼ ﻓﺈﻧﻪ ﻣﻨﻘﻮﻝ ﻋﻦ ﺍﳉﺎﺭ ﻭﺍﺮﻭﺭ ،ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﻇﺎﻫﺮ ﻋﻠﻰ ﺍﲰﻴﺘﻬﺎ" .ﻍ".
) (٢ﻗﻮﻟﻪ] :ﲟﻌﲎ ﺍﻷﻣﺮ[ ﺃﻱ :ﲟﻌﲎ ﺃﺣﺪﳘﺎ ،ﻓﺈﻥ ﻗﻠﺖ :ﺇﻥ ﺃﲰﺎﺀ ﺍﻷﻓﻌﺎﻝ ﻗﺪ ﺗﻜﻮﻥ ﲟﻌﲎ ﺍﳌﻀﺎﺭﻉ ﻣﺜﻞ
ﺃﻑ ﲟﻌﲎ ﺍﺗﻀﺠﺮ ،ﻭﺃﻭﻩ ﲟﻌﲎ ﺃﺗﻮﺟﻊ ،ﻓﻜﻴﻒ ﻳﺼﺢ ﺍﳊﺼﺮ؟ ﻗﻠﻨﺎ :ﺇﻤﺎ ﰲ ﺍﻷﺻﻞ ﲟﻌﲎ ﺗﻀﺠﺮﺕ ﻭﺗﻮﺟﻌﺖ ،ﻟﻜﻦ ﻋﱪ ﻋﻨﻬﻤﺎ ﺑﺎﳌﻀﺎﺭﻉ ﺍﳊﺎﱄ ،ﻷﻥ ﻣﻌﻨﺎﳘﺎ ﻋﻠﻰ ﺍﻹﻧﺸﺎﺀ ،ﻭﺍﳊﺎﻝ ﺃﻧﺴﺐ ﺑﺎﻹﻧﺸﺎﺀ ،ﻓﺈﻥ ﻗﻠﺖ :ﺍﻟﻀﺎﺭﺏ ﺃﻣﺲ ﲟﻌﲎ ﺍﻟﺬﻱ ﺿﺮﺏ ،ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻀﺎﺭﺏ ﺍﺳﻢ ﻓﻌﻞ ،ﻗﻠﻨﺎ :ﺇﻥ ﺍﳌﺮﺍﺩ ﺑﻘﻮﻟﻪ: ﲟﻌﲎ ﺍﻷﻣﺮ ﻭﺍﳌﺎﺿﻲ ﺃﻥ ﻳﻜﻮﻥ ﲟﻌﲎ ﺃﺣﺪﳘﺎ ﻭﺿﻌﺎ ،ﻭﺍﻟﻀﺎﺭﺏ ﻫﺎﻫﻨﺎ ﲟﻌﲎ ﺍﳌﺎﺿﻲ ﺑﻌﺎﺭﺽ ﳊﻮﻕ ﺃﻣﺲ ،ﻭﻟﻴﺲ ﲟﻌﻨﺎﻩ ﻭﺿﻌﺎ" .ﻍ".
) (٣ﻗﻮﻟﻪ] :ﻗﻴﺎﺱ[ ﺃﻱ :ﳎﻲﺀ ½ﻓﹶﻌﺎﻝ¼ ﲟﻌﲎ ﺍﻷﻣﺮ ﻣﻦ ﻛﻞﹼ ﺛﻼﺛﻲ ﳎﺮﺩ ﻗﻴﺎﺳﻲ ،ﻭﻓِﻲ ﻏﲑ ﺍﻟﺜﻼﺛﻲ ﲰﺎﻋﻲ ﻟﹶﻢ
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kﺗﺮﺍﻙِ¼ ﲟﻌﲎ ﺍﺗﺮﻙ ،ﻭﻳﻠﺤﻖ ﺑﻪ ½ﻓﹶﻌﺎﻝِ¼ ﻣﺼﺪﺭﺍﹰ ﻣﻌﺮﻓﺔ ﻛـ½ﻓﹶﺠﺎﺭِ¼ ﲟﻌـﲎl ﻭ½ )(١
ﺍﻟﻔﺠﻮﺭ ،ﺃﻭ ﺻﻔﺔ ﻟﻠﻤﺆﻧﺚ ،ﳓﻮ½ :ﻳﺎ ﻓﹶﺴﺎﻕِ¼ ﲟﻌﲎ ﻓﺎﺳﻘﺔ ،ﻭ½ﻳﺎ ﻟﹶﻜﺎﻉِ¼ )(٢
ﲟﻌﲎ ﻻﻛﻌﺔ ،ﺃﻭ ﻋﻠﻤﺎﹰ ﻟﻸﻋﻴﺎﻥ ﺍﳌﺆﻧﺜﺔ،ﻛـ½ﻗﹶﻄﺎﻡِ¼ ﻭ½ﻏﹶﻼﺏِ¼ ﻭ½ﺣـﻀﺎﺭِ¼، )(٣
ﻭﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ﻟﻴﺴﺖ ﻣﻦ ﺃﲰﺎﺀ ﺍﻷﻓﻌـﺎﻝ ،ﻭﺇﻧﻤـﺎ ﺫﻛـﺮﺕ ﻫﻬﻨـﺎ ﻟﻠﻤﻨﺎﺳـﺒﺔ. )(٤
ﻳﺄﺕ ﺇﻻﹼ ½ﻗﺮﻗﺎﺭ¼ ﲟﻌﲎ ½ﺻﻮﺕ¼ ﻣﻦ ﺍﻟﺘﺼﻮﻳﺖ ،ﻭ½ﻋﺮﻋﺎﺭ¼ ﲟﻌﲎ ½ﺗﻼﻋﺒﻮﺍ ﺃﻳﻬﺎ ﺍﻟﺼﺒﻴﺎﻥ ﺑﺎﻟﻌﺮﻋﺮﺓ¼ ﻭﻫﻲ ﻟﻌﺒﺔ ﻟﹶﻬﻢ ،ﻭﻫﺬﺍ ﻋﻨﺪ ﺳﻴﺒﻮﻳﻪ ﻳﻌﻨِﻲ :ﺃﻥﹼ ﻛﻞﹼ ﻓﻌﻞ ﺛﻼﺛﻲ ﳎﺮﺩ ﻳﺼﺢ ﺃﻥ ﻳﺸﺘﻖ ﻣﻨﻪ ½ﻓﹶﻌﺎﻝ¼ ﲟﻌﲎ ﺍﻷﻣﺮ ﻋﻨﺪﻩ ﻛـ½ﺿﺮﺍﺏِ¼ ﲟﻌﲎ ½ﺍِﺿﺮِﺏ ،¼ﻭ½ﺃﹶﻛﹶﺎﻝِ¼ ﲟﻌﲎ ½ﻛﹸﻞﹾ¼ ،ﻭ½ﻛﹶﺘﺎﺏِ¼ ﲟﻌﲎ ½ﺍﹸﻛﹾﺘﺐ ،¼ﻭ½ﻋﻼﹶﻡِ¼ ﲟﻌﲎ ½ﺍِﻋﻠﹶﻢ،¼ ﻭﻧﺴﺒﺔ ﺍﻟﻘﻴﺎﺱ ﺇﻟﹶﻰ ﳎﺊ ½ﻓﹶﻌﺎﻝِ¼ ﲟﻌﲎ ﺍﻷﻣﺮ ﻟﻠﻜﺜﺮﺓ ﻓﻼ ﻳﺮﺩ ﺑﻨﺤﻮ½ :ﻗﹶﻮﺍﻡِ¼ ﻭ½ﻗﹶﻌﺎﺩِ¼ ﺑﺄﻤﺎ ﻻ ﳚﻴﺌﺎﻥ ﲟﻌﲎ ½ﻗﹸﻢ ¼ﻭ½ﺍﹸﻗﹾﻌﺪ ،¼ﻭﻋﻨﺪ ﺍﳌﺒﺮﺩ ﳎﺊ ½ﻓﹶﻌﺎﻝ¼ ﲟﻌﲎ ﺍﻷﻣﺮ ﻣﻄﻠﻘﺎﹰ ﲰﺎﻋﻲ ،ﻭﻋﻨﺪ ﺍﻷﺧﻔﺶ ﻣﻄﻠﻘﺎﹰ ﻗﻴﺎﺳﻲ" .ﻍ".
) (١ﻗﻮﻟﻪ] :ﻳﻠﺤﻖ ﺑﻪ[ ﺃﻱ :ﻳﻠﺤﻖ ﺑـ½ﻓﹶﻌﺎﻝِ¼ ﲟﻌﲎ ﺍﻷﻣﺮ ﻓِﻲ ﺍﻟﺒﻨﺎﺀ ½ﻓﹶﻌﺎﻝِ¼ ﻣﺼﺪﺭﺍﹰ ﻣﻌﺮﻓﺔ ﺃﻱ :ﻋﻠﻤﺎﹰ ﻟﻠﻤﻌﺎﻧِﻲ ﻛـ½ﻓﺠﺎﺭ¼ ﲟﻌﲎ ﺍﻟﻔﺠﻮﺭ ﻋﻠﻤﺎﹰ ﻟﻠﻤﻌﲎ ،ﺃﻣﺎ ﻛﻮﻧﻪ ﻣﺼﺪﺭﺍﹰ ﻓﻸﻥﹼ ﺍﻟﻌﺪﻝ ﻳﻐﻴﺮ ﺍﻟﺼﻴﻐﺔ ﺑﺪﻭﻥ ﺗﻐﻴﲑ ﺍﳌﻌﲎ ﻓﻴﻜﻮﻥ ﲟﻌﻨﺎﻩ ،ﻭﺃﻣﺎ ﻛﻮﻧﻪ ﻣﻌﺮﻓﺔ ﻓﻸﻧﻪ ﻳﺪﻝﹼ ﻋﻠﻰ ﺫﻟﻚ ﻗﻮﳍﻢ½ :ﻓﹶﺠﺎﺭِ ﺍﻟﻘﺒﻴﺤﺔﹸ¼ ﺑﺘﻌﺮﻳﻒ ﺍﻟﺼﻔﺔ ،ﻭﺃﻣﺎ ﻟﺰﻭﻡ ﺍﻟﺘﺄﻧﻴﺚ ﻓﻴﻪ ﻓﺒﺎﻋﺘﺒﺎﺭ ﺃﻥﹼ ﺳﺎﺋﺮ ﺃﻗﺴﺎﻡ ½ﻓﹶﻌﺎﻝِ¼ ﻣﺆﻧﺜﺔ" ،ﻍ".
) (٢ﻗﻮﻟﻪ] :ﺃﻭ ﺻﻔﺔ[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﻣﺼﺪﺭﺍﹰ¼ ﺃﻱ :ﻳﻠﺤﻖ ﺑـ½ﻓﻌﺎﻝ¼ ﲟﻌﲎ ﺍﻷﻣﺮ ﻓِﻲ ﺍﻟﺒﻨﺎﺀ ½ﻓﹶﻌﺎﻝِ¼ ﺣﺎﻝ ﻛﻮﻧﻪ ﺻﻔﺔ ﳐﺘﺼﺔ ﺑﺎﻟﻨﺪﺍﺀ ﳓﻮ½ :ﻳﺎ ﻓﹶﺴﺎﻕِ¼ ﲟﻌﲎ ½ﻓﺎﺳﻘﺔ¼" .ﻍ".
) (٣ﻗﻮﻟﻪ] :ﺃﻭ ﻋﻠﻤﺎﹰ[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﻣﺼﺪﺭﺍﹰ¼ ﺃﻱ :ﻳﻠﺤﻖ ﺑـ½ﻓﹶﻌﺎﻝِ¼ ﲟﻌﲎ ﺍﻷﻣﺮ ﻓِﻲ ﺍﻟﺒﻨﺎﺀ ½ﻓﹶﻌﺎﻝِ¼ ﺣﺎﻝ
ﻛﻮﻧﻪ ﻋﻠﻤﺎﹰ ﻟﻸﻋﻴﺎﻥ ﺍﳌﺆﻧﺜﺔ ﻛـ½ﻗﹶﻄﹶﺎﻡِ¼ ﻭ½ﻏﹶﻼﹶﺏِ¼ ﻭ½ﺣﻀﺎﺭِ¼ ،ﻗﺎﻝ ﻓِﻲ "ﺻﺮ"½ :ﻏﹶﻼﹶﺏِ¼ ﻣﺜﻞ ½ﻗﹶﻄﹶﺎﻡِ¼ ﺍﺳﻢ ﺍﻣﺮﺃﺓ ،ﻭ½ﺣﻀﺎﺭِ¼ ﺍﺳﻢ ﻛﻮﻛﺐ ﻭﺗﺄﻧﻴﺜﻪ ﺑﺘﺄﻭﻳﻞ ﺍﻟﻜﻮﻛﺒﺔ ﻛـ½ﻃﹶﻤﺎﺭِ¼ ﻓﺈﻧﻬﺎ ﺍﺳﻢ ﺍﳌﻜﺎﻥ ﺍﳌﺮﺗﻔﻊ ﻭﺗﺄﻧﻴﺜﻪ ﺑﺎﻋﺘﺒﺎﺭ ﺍﳌﻜﺎﻧﺔ ،ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ﴿ :ﻭﻟﹶﻮ ﻧﺸﺎﺀ ﻟﹶﻤﺴﺨﻨﺎﻫﻢ ﻋﻠﹶﻰ ﻣﻜﹶﺎﻧﺘِﻬِﻢ]﴾ﻳﺲ [ ٦٧ :ﺃﻱ : ﻣﻜﺎﻢ" .ﻱ".
) (٤ﻗﻮﻟﻪ] :ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ[ ﺃﻱ :ﻓﹶﻌﺎﻝِ ﺍﳌﺼﺪﺭ ﻭﻓﹶﻌﺎﻝِ ﺍﻟﺼﻔﺔﹸ ﻭﻓﹶﻌﺎﻝِ ﺍﻟﻌﻠﻢ ﻟﻸﻋﻴﺎﻥ ﺍﳌﺆﻧﺜﺔ ﻟﻴﺴﺖ ﻣﻦ ﺃﲰﺎﺀ
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ﺍﻷﻓﻌﺎﻝ ،ﻭﺇﻧﻤﺎ ﺫﻛﺮﺕ ﻫﻬﻨﺎ ﺃﻱ :ﻓِﻲ ﻓﺼﻞ ﺃﲰﺎﺀ ﺍﻷﻓﻌﺎﻝ ﻟﻠﻤﻨﺎﺳﺒﺔ ﺃﻱ :ﳌﻨﺎﺳﺒﺔ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ﺑـ½ﻓﹶﻌﺎﻝِ¼ ﲟﻌﲎ ﺍﻷﻣﺮ ﻋﺪﻻﹰ ﻭﻭﺯﻧﺎﹰ ﺃﻱ :ﻛﻤﺎ ﺃﻥﹼ ½ﻓﹶﻌﺎﻝِ¼ ﲟﻌﲎ ﺍﻷﻣﺮ ﻣﻌﺪﻭﻝ ﻋﻦ ﺍﻷﻣﺮ ﻓﻜﺬﺍ ½ﻓﹶﻌﺎﻝِ¼ ﻣﺼﺪﺭﺍﹰ ﻣﻌﺪﻭﻝ ﻋﻦ ﺍﳌﺼﺪﺭ ﺍﳌﻌﺮﻓﺔ ﻭ½ﻓﹶﻌﺎﻝِ¼ ﺻﻔﺔﹰ ﻣﻌﺪﻭﻝ ﻋﻦ ﻓﺎﻋﻠﺔ" .ﻱ".
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:kﺍﻷﺻﻮﺍﺕ ﻛﻞﹼ ﻟﻔﻆ ﺣﻜﻲ ﺑﻪ ﺻﻮﺕ،ﻛـ½ﻏﹶـﺎﻕِ¼ ﻟـﺼﻮﺕ ﺍﻟﻐـﺮﺍﺏl، )(١
ﺃﻭ ﺻﻮﺕ ﺑﻪ ﺍﻟﺒﻬﺎﺋﻢ ﻛـ½ﻧﺦ ¼ﻹﻧﺎﺧﺔ ﺍﻟﺒﻌﲑ :.ﺍﳌﺮﻛﹼﺒﺎﺕ ﻛـﻞﹼ ﺍﺳـﻢ )(٣
)(٢
ﺭﻛﹼﺐ ﻣﻦ ﻛﻠﻤﺘﲔ ﻟﻴﺴﺖ ﺑﻴﻨﻬﻤﺎ ﻧﺴﺒﺔ ،ﻓﺈﻥ ﺗـﻀﻤﻦ ﺍﻟﺜـﺎﻧِﻲ ﺣﺮﻓـﺎﹰ ﳚـﺐ )(٤
)(٥
) (١ﻗﻮﻟﻪ] :ﺍﻷﺻﻮﺍﺕ[ ﻫﻲ ﻟﻴﺴﺖ ﺑﺄﲰﺎﺀ ﻟﻌﺪﻡ ﻛﻮﻧِﻬﺎ ﺩﺍﻟﹼﺔ ﻋﻠﻰ ﺍﳌﻌﲎ ﺑﺎﻋﺘﺒﺎﺭ ﺃﺻﻞ ﺍﻟﻮﺿﻊ ،ﻭﺇﻧﻤﺎ ﺫﻛﺮﺕ ﻓِﻲ ﺑﺎﺏ ﺍﻷﲰﺎﺀ ﺍﳌﺒﻨﻴﺔ ﻹﺟﺮﺍﺋﻬﺎ ﳎﺮﺍﻫﺎ ﻭﺃﺧﺬﻫﺎ ﺣﻜﻤﻬﺎ ،ﻭﺇﻧﻤﺎ ﺑﻨﻴﺖ ﳉﺮﻳﻬﺎ ﳎﺮﻯ ﻣﺎ ﻻ ﺗﺮﻛﻴﺐ ﻓﻴﻪ ﻣﻦ ﺍﻷﲰﺎﺀ ﳓﻮ½ :ﺯﻳﺪ¼ ﻭ½ﻋﻤﺮﻭ¼ ،ﻓﺈﻥ ﻗﻠﺖ :ﻟﹶﻤﺎ ﻛﺎﻥ ﻋﻠﹼﺔ ﺑﻨﺎﺀ ﺍﻷﺻﻮﺍﺕ ﻋﺪﻡ ﺍﻟﺘﺮﻛﻴﺐ ﻣﻊ ﺍﻟﻐﲑ ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻣﺮﻛﹼﺒﺔ ﻣﻊ ﺍﻟﻐﲑ ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﻣﻌﺮﺑﺔ ﳓﻮ½ :ﻗﺎﻝ ﺯﻳﺪ ﻋﻨﺪ ﺍﻟﺘﻌﺠﺐ ﻭﻱ¼ ﻭ½ﺻﻮﺕ ﺍﻟﻐﺮﺍﺏ ﻏﺎﻕ¼ ﻗﻠﻨﺎ :ﻫﻲ ﻓِﻲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺃﻳﻀﺎﹰ ﻣﺒﻨﻴﺔ ﻟﻜﻨﻪ ﻻ ﻣﻦ ﺣﻴﺚ ﺇﻧﻬﺎ ﺃﺻﻮﺍﺕ ﺑﻞ ﻣﻦ ﺣﻴﺚ ﺇﻧﻬﺎ ﺣﻜﺎﻳﺔ ﻋﻦ ﺍﻷﺻﻮﺍﺕ" .ﻍ" ﻭﻏﲑﻩ.
) (٢ﻗﻮﻟﻪ] :ﺻﻮﺕ ﺑﻪ ﺍﻟﺒﻬﺎﺋﻢ[ ﺃﻭ ﻏﲑﻫﺎ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﺍﻷﺻﻮﺍﺕ ﺍﳉﺎﺭﻳﺔ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﻗﺴﻤﲔ :ﻣﻨﻘﻮﻟﺔ ﻭﻏﲑ ﻣﻨﻘﻮﻟﺔ ﻓﺎﻷﻭﻝ ﺇﻣﺎ ﻣﻨﻘﻮﻟﺔ ﺇﻟﹶﻰ ﺍﳌﺼﺎﺩﺭ ﻓﻘﻂ ﺃﻭ ﺇﻟﹶﻰ ﺍﳌﺼﺎﺩﺭ ﺛﹸﻢ ﻣﻦ ﺍﳌﺼﺎﺩﺭ ﺇﻟﹶﻰ ﺃﲰﺎﺀ ﺍﻷﻓﻌﺎﻝ ﻓﺎﻷﻭﻝ ﺩﺍﺧﻞ ﻓِﻲ ﺃﲰﺎﺀ ﺍﻷﻓﻌﺎﻝ ،ﻭﺍﻟﺜﺎﻧِﻲ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ :ﻗﺴﻢ ﳚﺮﻱ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﻹﻧﺴﺎﻥ ﺗﺸﺒﻴﻬﺎﹰ ﺑﺼﻮﺕ ﺍﻟﻐﲑ، ﻭﻗﺴﻢ ﳚﺮﻱ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻟﻠﺒﻬﺎﺋﻢ ،ﻭﻗﺴﻢ ﳚﺮﻱ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻋﻨﺪ ﻋﺮﻭﺽ ﺍﳌﻌﲎ ﻟﻪ ،ﻭﺇﻧﻤﺎ ﻟﹶﻢ ﻳﺘﻌﺮﺽ ﺍﳌﺺ ﻟﻠﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ؛ ﻷﻧﻪ ﻟﹶﻤﺎ ﻛﺎﻥ ﺍﻟﻘﺴﻤﺎﻥ ﺍﻷﻭﻻﻥ ﻣﻠﺤﻘﲔ ﺑﺎﻷﲰﺎﺀ ﺍﳌﺒﻨﻴﺔ ﻣﻊ ﺗﻌﻠﹼﻘﻬﻤﺎ ﺑﺎﻟﻐﲑ، ﻓﻬﺬﺍ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ ﻛﻮﻧﻪ ﻣﻠﺤﻘﺎﹰ ﺑِﻬﺎ ﺃﻭﱃ؛ ﻷﻧﻪ ﺻﻮﺕ ﺍﻹﻧﺴﺎﻥ ﺑﻐﲑ ﺃﻥ ﻳﺘﻌﻠﹼﻖ ﺑﻐﲑﻩ" .ﺳﻦ".
) (٣ﻗﻮﻟﻪ] :ﺍﳌﺮﻛﹼﺒﺎﺕ[ ﻓﺈﻥ ﻗﻠﺖ :ﺇﻥﹼ ﺍﳌﺮﻛﹼﺐ ﻗﺪ ﻣﺮ ﻓِﻲ ﻏﲑ ﺍﳌﻨﺼﺮﻑ ،ﻭﺫﻛﺮ ﻫﻬﻨﺎ ﺃﻧﻪ ﻣﺒﻨِﻲ ﻓﻼ ﺑﺪ ﻣﻦ ﻓﺮﻕ ﺑﲔ ﺍﳌﺮﻛﹼﺒﲔ ،ﻗﻠﻨﺎ :ﺍﳌﺮﻛﹼﺐ ﺍﳌﺒﻨِﻲ ﻫﻮ ﺍﻟﹼﺬﻱ ﺗﻀﻤﻦ ﺍﳉﺰﺀ ﺍﻟﺜﺎﻧِﻲ ﻣﻨﻪ ﺣﺮﻓﺎﹰ ﻛـ½ﲬﺴﺔ ﻋﺸﺮ¼، ﻭﺍﳌﺮﻛﹼﺐ ﺍﻟﻐﲑ ﺍﳌﻨﺼﺮﻑ ﻫﻮ ﺍﻟﹼﺬﻱ ﻟﹶﻢ ﻳﺘﻀﻤﻦ ﺍﳉﺰﺀ ﺍﻟﺜﺎﻧِﻲ ﻣﻨﻪ ﺣﺮﻓﺎﹰ ﻛـ½ﺑﻌﻠﺒﻚ ¼ﻟﻜﻦ ﺍﳉﺰﺀ ﺍﻷﻭﻝ ﻣﻨﻪ ﻣﺒﻨِﻲ ﻋﻠﻰ ﺍﻟﻔﺘﺢ ﻓِﻲ ﺍﻷﺻﺢ ﻟﻮﻗﻮﻋﻪ ﻓِﻲ ﺍﻟﻮﺳﻂ؛ ﻷﻥﹼ ﺍﻟﻮﺳﻂ ﻟﻴﺲ ﲟﺤﻞﹼ ﻟﻺﻋﺮﺍﺏ" .ﺳﻦ" ﻭﻏﲑﻩ.
) (٤ﻗﻮﻟﻪ] :ﻣﻦ ﻛﻠﻤﺘﲔ[ ﺇﻧﻤﺎ ﻗﺎﻝ½ :ﻣﻦ ﻛﻠﻤﺘﲔ¼ ﻭﻟﹶﻢ ﻳﻘﻞ½ :ﻣﻦ ﺍﲰﲔ¼؛ ﻟﺌﻼﹼ ﳜﺮﺝ ﻣﻦ ﺍﻟﺘﻌﺮﻳﻒ ﻣﺜﻞ
½ﲞﺖ ﻧﺼﺮ¼؛ ﻷﻥﹼ ﺍﳉﺰﺀ ﺍﻟﺜﺎﻧِﻲ ﻣﻨﻪ ﻓﻌﻞ ﻻ ﺍﺳﻢ ،ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﻜﻠﻤﺘﲔ ﺃﻋﻢ ﻣﻦ ﺃﻥ ﻳﻜﻮﻧﺎ ﺣﻘﻴﻘﺔ ﺃﻭ ﺣﻜﻤﺎﹰ ،ﻓﻼ ﳜﺮﺝ ﻣﺜﻞ ½ﺳﻴﺒﻮﻳﻪ¼ ﻓﺈﻥﹼ ﺍﳉﺰﺀ ﺍﻟﺜﺎﻧِﻲ ﻣﻨﻪ ﺻﻮﺕ ﻏﲑ ﻣﻮﺿﻮﻉ ﳌﻌﲎ ﻓﻼ ﻳﻜﻮﻥ ﻛﻠﻤﺔ ﺣﻘﻴﻘﺔ ﻟﻜﻨﻪ ﻓِﻲ ﺣﻜﻢ ﺍﻟﻜﻠﻤﺔ ﺣﻴﺚ ﺃﺟﺮﻱ ﳎﺮﻯ ﺍﻷﲰﺎﺀ ﺍﳌﺒﻨﻴﺔ" .ﻱ" ﻭﻏﲑﻩ.
) (٥ﻗﻮﻟﻪ] :ﻟﻴﺴﺖ ...ﺇﱁ[ ﺻﻔﺔ ﻟـ½ﻛﻠﻤﺘﲔ¼ ﺃﻱ :ﻟﻴﺴﺖ ﺑﲔ ﺍﻟﻜﻠﻤﺘﲔ ﻧﺴﺒﺔ ﺇﺳﻨﺎﺩ ﻭﻻ ﺇﺿﺎﻓﺔ ﻭﻻ ﻋﻤﻞ ﻭﻻ
i
ﻣﻌﲎ ،ﻓﻴﺨﺮﺝ ﻣﻨﻪ ½ﺗﺄﺑﻂ ﺷﺮﺍ¼ ﻭ½ﻋﺒﺪ ﺍﷲ¼ ﻭ½ﻳﺰﻳﺪ¼ ﻭ½ﺍﻟﻨﺠﻢ¼ ﺃﻋﻼﻣﺎﹰ ،ﻓﺈﻥ ﻗﻠﺖ½ :ﺗﺄﺑﻂ ﺷﺮﺍ¼ ﻣﺒﻨِﻲ
j
Å
١٤٠
ﰲ
kﺑﻨﺎﺅﻫﻤــﺎ ﻋﻠــﻰ ﺍﻟﻔــﺘﺢ ﻛـــ½ﺃﺣــﺪ ﻋــﺸﺮ ¼ﺇﱃ ½ﺗــﺴﻌﺔﹶ ﻋــﺸﺮ ¼ﺇﻻﹼ ½ﺍﺛﻨــﻲl )(١
ﻋﺸﺮ ¼ﻓﺈﻧﻬﺎ ﻣﻌﺮﺑﺔ ﻛﺎﻟﹾﻤﺜﻨﻰ ،ﻭﺇﻥ ﻟﹶﻢ ﻳﺘﻀﻤﻦ ﺫﻟﻚ ﻓﻔﻴﻬﺎ ﻟﻐـﺎﺕ ﺃﻓـﺼﺤﻬﺎ )(٢
)(٣
ﺑﻨﺎﺀ ﺍﻷﻭﻝ ﻋﻠﻰ ﺍﻟﻔﺘﺢ ﻭﺇﻋﺮﺍﺏ ﺍﻟﺜﺎﱐ ﻏﲑ ﻣﻨـﺼﺮﻑ ﻛــ½ﺑﻌﻠﹶﺒـﻚ ،¼ﳓـﻮ: ½ﺟﺎﺀﱐ ﺑﻌﻠﹶﺒﻚ ¼ﻭ½ﺭﺃﻳﺖ ﺑﻌﻠﹶﺒﻚ ¼ﻭ½ﻣﺮﺭﺕ ﺑﺒﻌﻠﹶﺒﻚ : .¼ﺍﻟﻜﻨﺎﻳـﺎﺕ
)(٤
ﻓﻜﻴﻒ ﻳﺼ ﺢ ﺍﻻﺣﺘﺮﺍﺯ ﻋﻨﻪ؟ ﻗﻠﻨﺎ :ﺍﻟﻜﻼﻡ ﻫﻬﻨﺎ ﻓِﻲ ﺍﳌﺮﻛﹼﺐ ﺍﻟﹼﺬﻱ ﺳﺒﺐ ﺑﻨﺎﺋﻪ ﺍﻟﺘﺮﻛﻴﺐ ﻭﻫﻮ ﻟﻴﺲ ﻛﺬﻟﻚ" .ﻱ".
) (١ﻗﻮﻟﻪ] :ﳚﺐ ﺑﻨﺎﺅﳘﺎ[ ﺃﻣﺎ ﺑﻨﺎﺀ ﺍﳉﺰﺀ ﺍﻷﻭﻝ ﻓﻸﻧﻪ ﺻﺎﺭ ﻭﺳﻄﺎﹰ ﺑﺎﻟﺘﺮﻛﻴﺐ ﻭﺍﻟﻮﺳﻂ ﻟﻴﺲ ﲟﺤﻞﹼ ﻟﻺﻋﺮﺍﺏ، ﻭﺃﻣﺎ ﺑﻨﺎﺀ ﺍﳉﺰﺀ ﺍﻟﺜﺎﻧِﻲ ﻓﻸﻧﻪ ﻣﺘﻀﻤﻦ ﻟﻠﺤﺮﻑ ﻛـ½ﺃﺣﺪ ﻋﺸﺮ¼ ﻓﺈﻥﹼ ﺃﺻﻠﻪ½ :ﺃﺣﺪ ﻭﻋﺸﺮ¼ ﻓﺤﺬﻓﺖ ﺍﻟﻮﺍﻭ ﻗﺼﺪﺍﹰ ﻻﻣﺘﺰﺍﺟﻬﻤﺎ ﻭﺗﺮﻛﻴﺒﻬﻤﺎ" .ﻱ".
) (٢ﻗﻮﻟﻪ] :ﺇﻻﹼ ﺍﺛﻨﻲ ﻋﺸﺮ[ ﺍﺳﺘﺜﻨﺎﺀ ﻣﻦ ﻗﻮﻟﻪ½ :ﳚﺐ ﺑﻨﺎﺀ ﳘﺎ¼ ﺃﻱ :ﺇﻥﹼ ﻛﻠﻤﺔ ½ﺍﺛﻨﻲ ﻋﺸﺮ¼ ﻣﻌﺮﺑﺔ ﻛﺎﳌﺜﻨﻰ ﻳﻌﻨِﻲ :ﻛﻤﺎ ﺃﻥﹼ ﺍﳌﺜﻨﻰ ﻣﻌﺮﺏ ﻛﺬﻟﻚ ﺍﳉﺰﺀ ﺍﻷﻭﻝ ﻣﻦ ﻫﺬﻳﻦ ﺍﳉﺰﺀﻳﻦ ﻣﻌﺮﺏ ﻟﺸﺒﻬﻪ ﺑﺎﳌﻀﺎﻑ ﻣﻦ ﺣﻴﺚ ﺣﺬﻑ ﺍﻟﻨﻮﻥ؛ ﻷﻥﹼ ﺣﺬﻓﻬﺎ ﻣﻦ ﺃﺣﻜﺎﻡ ﺍﻹﺿﺎﻓﺔ ﻓﺄﻋﻄﻲ ﻟﻪ ﺣﻜﻢ ﺍﳌﻀﺎﻑ ،ﻭﺑﻨِﻲ ﺍﳉﺰﺀ ﺍﻟﺜﺎﻧِﻲ ﻋﻠﻰ ﺍﻟﻔﺘﺢ ﻟﺘﻀﻤﻨﻪ ﺍﳊﺮﻑ" .ﻱ".
) (٣ﻗﻮﻟﻪ] :ﻓﻔﻴﻬﺎ[ ﺃﻱ :ﻓِﻲ ﺗﻠﻚ ﺍﻟﻜﻠﻤﺔ ﻟﻐﺎﺕ ،ﺇﺣﺪﺍﻫﺎ :ﺇﻋﺮﺍﺏ ﺍﳉﺰﺀﻳﻦ ﻣﻌﺎﹰ ﻭﺇﺿﺎﻓﺔ ﺍﻷﻭﻝ ﺇﻟﹶﻰ ﺍﻟﺜﺎﻧِﻲ ﻭﻣﻨﻊ ﺻﺮﻑ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ،ﻭﺍﻟﺜﺎﻧﻴﺔ :ﺇﻋﺮﺍﺏ ﺍﳉﺰﺀﻳﻦ ﻣﻌﺎﹰ ﻭﺇﺿﺎﻓﺔ ﺍﻷﻭﻝ ﺇﻟﹶﻰ ﺍﻟﺜﺎﻧِﻲ ﻣﻊ ﺻﺮﻑ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ، ﻭﺍﻟﺜﺎﻟﺜﺔ :ﺑﻨﺎﺀ ﺍﳉﺰﺀ ﺍﻷﻭﻝ ﻟﻠﺘﻮﺳﻂ ﺍﳌﺎﻧﻊ ﻋﻦ ﺍﻹﻋﺮﺍﺏ ﻭﻋﺪﻡ ﺍﻟﻮﺍﺳﻄﺔ ﺑﲔ ﺍﻹﻋﺮﺍﺏ ﻭﺍﻟﺒﻨﺎﺀ ﻭﺇﻋﺮﺍﺏ ﺍﻟﺜﺎﻧِﻲ ﻣﻊ ﻣﻨﻊ ﺻﺮﻓﻪ ،ﺃﻣﺎ ﺇﻋﺮﺍﺑﻪ ﻓﻠﻌﺪﻡ ﻣﻮﺟﺐ ﺍﻟﺒﻨﺎﺀ ،ﻭﺃﻣﺎ ﻣﻨﻊ ﺻﺮﻓﻪ ﻓﻠﻮﺟﻮﺩ ﺍﻟﺴﺒﺒﲔ :ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﺘﺮﻛﻴﺐ ،ﻭﻫﺬﺍ ﻫﻮ ﺃﻓﺼﺢ ﺍﻟﻠﻐﺎﺕ" .ﺳﻦ" ﻭﻏﲑﻩ.
) (٤ﻗﻮﻟﻪ] :ﺍﻟﻜﻨﺎﻳﺎﺕ[ ﺃﻱ :ﺑﻌﺾ ﺍﻟﻜﻨﺎﻳﺎﺕ؛ ﺇﺫ ﲨﻴﻊ ﺍﻟﻜﻨﺎﻳﺎﺕ ﻟﻴﺴﺖ ﺑِﻤﺒﻨﻴﺔ ﳓﻮ½ :ﻓﻼﻥ¼ ﻭ½ﻓﻼﻧﺔ¼
i
ﻛﻨﺎﻳﺘﲔ ﻋﻦ ﺍﻷﻋﻼﻡ ﻭ½ﻫﻦ¼ ﻭ½ﻫﻨﻪ¼ ﻛﻨﺎﻳﺘﲔ ﻋﻦ ﺍﻷﺟﻨﺎﺱ ﻓﺈﻧﻬﺎ ﻣﻌﺮﺑﺔ ،ﻓﺈﻥ ﻗﻠﺖ :ﺍﳌﺮﺍﺩ ﺑﺎﻟﺒﻌﺾ ﻻ ﳜﻠﻮ ﺇﻣﺎ ﺑﻌﺾ ﻣﻄﻠﻖ ﺃﻭ ﺑﻌﺾ ﻣﻌﻴﻦ ﻓﻌﻠﻰ ﺍﻷﻭﻝ ﻳﻠﺰﻡ ﺍﶈﺬﻭﺭ ﺍﳌﺬﻛﻮﺭ ،ﻭﻋﻠﻰ ﺍﻟﺜﺎﻧِﻲ ﻳﻠﺰﻡ ﺍﻟﺘﻌﺮﻳﻒ ﺑﺎﻬﻮﻝ؛ ﻷﻧﻪ ﻻ ﻗﺮﻳﻨﺔ ﻋﻠﻰ ﺍﻟﺒﻌﺾ ﺍﳌﻌﻴﻦ ،ﻗﻠﻨﺎ :ﺍﳌﺮﺍﺩ ﺑﺎﻟﺒﻌﺾ ﻫﻬﻨﺎ ﺑﻌﺾ ﻣﻌﻴﻦ ،ﻭﺍﻟﻘﺮﻳﻨﺔ ﻋﻠﻴﻪ ﺍﺻﻄﻼﺡ ﺍﻟﻨﺤﺎﺓ؛ ﻷﻢ ﺍﺻﻄﻠﺤﻮﺍ ﻓِﻲ ﺑﺎﺏ ﺍﳌﺒﻨﻴﺎﺕ ﺃﻥ ﻳﺮﻳﺪﻭﺍ ﺑِﻬﺎ ﺫﻟﻚ ﺍﻟﺒﻌﺾ ﺍﳌﻌﻴﻦ ،ﻭﻟﺬﺍ ﻗﺎﻝ ﺍﳌﺺ½ :ﺍﻟﻜﻨﺎﻳﺎﺕ¼ ﻭﻟﹶﻢ ﻳﻘﻞ½ :ﺑﻌﺾ ﺍﻟﻜﻨﺎﻳﺎﺕ¼ ﻛﻘﻮﻟﻪ½ :ﺑﻌﺾ ﺍﻟﻈﺮﻭﻑ¼" .ﺳﻦ".
١٤١
j
ﰲ
kﻫﻲ ﺃﲰﺎﺀ ﺗﺪﻝﹼ ﻋﻠﻰ ﻋﺪﺩ ﻣﺒﻬﻢ ﻭﻫﻲ ½ﻛﻢ¼ ﻭ½ﻛـﺬﺍ¼ ،ﺃﻭ ﺣـﺪﻳﺚ ﻣﺒـﻬﻢl )(١
ﻭﻫﻮ ½ﻛﻴﺖ¼ ﻭ½ﺫﻳﺖ¼ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ½ﻛﻢ¼ ﻋﻠﻰ ﻗـﺴﻤﲔ :ﺍﺳـﺘﻔﻬﺎﻣﻴﺔ ،ﻭﻣـﺎ )(٢
ﺑﻌﺪﻫﺎ ﻣﻨﺼﻮﺏ ﻣﻔﺮﺩ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ ﳓﻮ½ :ﻛﻢ ﺭﺟﻼﹰ ﻋﻨﺪﻙ¼ ،ﻭﺧﱪﻳﺔ ،ﻭﻣﺎ )(٣
) (١ﻗﻮﻟﻪ] :ﻛﻢ ﻭﻛﺬﺍ[ ﺑﻨﻴﺖ ½ﻛﻢ¼ ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔﹸ ﻟﻜﻮﻧِﻬﺎ ﻣﺘﻀﻤﻨﺔ ﳌﻌﲎ ﺣﺮﻑ ﺍﻻﺳﺘﻔﻬﺎﻡ ،ﻭﺑﻨﺎﺀ ½ﻛﻢ¼ ﺍﳋﱪﻳﺔِ
ﻟﺘﺸﺒﻴﻬﻬﺎ ﺑﺄﺧﺘﻬﺎ؛ ﻷﺎ ﻣﺜﻠﻬﺎ ﻓِﻲ ﺍﻟﻠﻔﻆ ،ﻭﻟﻜﻮﻥ ﻭﺿﻌﻬﺎ ﻭﺿﻊ ﺍﳊﺮﻭﻑ ،ﻭﺇﻧﻤﺎ ﺑﻨﻴﺖ ½ﻛﺬﺍ¼ ﻟﻜﻮﻧِﻬﺎ ﻣﺮﻛﹼﺒﺔ ﻣﻦ ﻛﺎﻑ ﺍﻟﺘﺸﺒﻴﻪ ﻭﺍﺳﻢ ﺍﻹﺷﺎﺭﺓ ،ﻭﺟﺎﺀﺕ ﺃﻳﻀﺎﹰ ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﻷﺟﻨﺎﺱ ﳓﻮ½ :ﺧﺮﺟﺖ ﻳﻮﻡ ﻛﺬﺍ¼ ﻛﻨﺎﻳﺔ ﻋﻦ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﺃﻭ ﺍﻹﺛﻨﲔ ﺃﻭ ﳓﻮﳘﺎ" .ﻍ" ﻭﻏﲑﻩ.
) (٢ﻗﻮﻟﻪ] :ﻛﻴﺖ ﻭﺫﻳﺖ[ ﺃﺻﻠﻬﻤﺎ½ :ﻛﻴﺖ¼ ﻭ½ﺫﻳﺖ¼ ﺑﺎﻟﺘﺸﺪﻳﺪ ﻓﺨﻔﹼﻔﺘﺎ ،ﻭﻻ ﺗﺴﺘﻌﻤﻼﻥ ﺇﻻﹼ ﻣﻜﺮﺭﺗﲔ ﺑﻮﺍﻭ
ﺍﻟﻌﻄﻒ ﺗﻘﻮﻝ½ :ﻛﺎﻥ ﺑﻴﻨِﻲ ﻭﺑﲔ ﻓﻼﻥ ﻛﻴﺖ ﻭﺫﻳﺖ¼ ﻛﻨﺎﻳﺔ ﻋﻤﺎ ﺟﺮﻯ ﺑﻴﻨﻚ ﻭﺑﻴﻨﻪ ﻋﻦ ﺍﳊﺪﻳﺚ ﻭﺍﻟﻘﺼﺔ، ﻭﺇﻧﻤﺎ ﺑﻨﻴﺘﺎ ﻟﻜﻮﻧِﻬﻤﺎ ﻭﺍﻗﻌﺘﲔ ﻣﻮﻗﻊ ﺍﳉﻤﻠﺔ ،ﻓﻠﻤﺎ ﻭﻗﻊ ﺍﳌﻔﺮﺩ ﻣﻮﻗﻊ ﺍﳉﻤﻠﺔ ﻭﻟﹶﻢ ﳚﺰ ﺧﻠﻮﻩ ﻋﻦ ﺍﻹﻋﺮﺍﺏ ﻭﺍﻟﺒﻨﺎﺀ ﺭﺟﺢ ﺍﻟﺒﻨﺎﺀ ﺍﻟﹼﺬﻱ ﻫﻮ ﺍﻷﺻﻞ ﻓِﻲ ﺍﻟﻜﻠﻤﺎﺕ ﻗﺒﻞ ﺍﻟﺘﺮﻛﻴﺐ" .ﻍ" ﻭﻏﲑﻩ.
) (٣ﻗﻮﻟﻪ] :ﻭﻣﺎ ﺑﻌﺪﻫﺎ[ ﺃﻱ :ﻣﺎ ﺑﻌﺪ ½ﻛﻢ¼ ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔِ ﻣﻨﺼﻮﺏ ﻣﻔﺮﺩ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ ،ﻭﻗﻮﻟﻪ½ :ﻭﺧﱪﻳﺔ¼ ﻋﻄﻒ
ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﺍﺳﺘﻔﻬﺎﻣﻴﺔ¼ ،ﻭﻣﺎ ﺑﻌﺪ ½ﻛﻢ¼ ﺍﳋﱪﻳﺔِ ﳎﺮﻭﺭ ﻣﻔﺮﺩ ﺃﻭ ﳎﺮﻭﺭ ﳎﻤﻮﻉ ،ﻭﺇﻧﻤﺎ ﻛﺎﻥ ﻣﻤﻴﺰ ½ﻛﻢ¼ ﺍﻻﺳﺘﻔﺎﻣﻴﺔ ﻣﻨﺼﻮﺑﺎﹰ ﻣﻔﺮﺩﺍﹰ ﻭﻣﻤﻴﺰ ½ﻛﻢ¼ ﺍﳋﱪﻳﺔ ﳎﺮﻭﺭﺍﹰ ﻣﻔﺮﺩﺍﹰ ﺃﻭﳎﻤﻮﻋﺎﹰ؛ ﻷﻤﺎ ﻟﹶﻤﺎ ﺣﻤﻠﺘﺎ ﻋﻠﻰ ﺍﻟﻌﺪﺩ ﺑﺎﻋﺘﺒﺎﺭ ﻛﻮﻧِﻬﻤﺎ ﻛﻨﺎﻳﺘﲔ ﻋﻨﻪ ﺃﺧﺬﺗﺎ ﺣﻜﻢ ﺍﻟﻌﺪﺩ ،ﻭﻫﻮ ﻧﻮﻋﺎﻥ ﺃﺣﺪﳘﺎ :ﺍﳌﻀﺎﻑ ﺇﻟﹶﻰ ﺍﳌﻤﻴﺰ ﻭﺍﻟﺜﺎﻧِﻲ ﺍﳌﻤﻴﺰ ﺑﺎﳌﻨﺼﻮﺏ ،ﻭﻓﺮﻕ ﺑﲔ ½ﻛﻢ¼ ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔِ ﻭﺍﳋﱪﻳﺔِ ﺣﻴﺚ ﺃﻋﻄﻲ ﺍﻷﻭﱃ ﺣﻜﻢ ﺍﻟﻌﺪﺩ ﺍﳌﻤﻴﺰ ﺑﺎﳌﻨﺼﻮﺏ ﻓﻨﺼﺐ ﻣﻤﻴﺰﻫﺎ ،ﻭﺃﻋﻄﻲ ﺍﻟﺜﺎﻧﻴﺔ ﺣﻜﻢ ﺍﻟﻌﺪﺩ ﺍﳌﻀﺎﻑ ﺇﻟﹶﻰ ﺍﳌﻤﻴﺰ ﻓﺨﻔﺾ ﻣﻤﻴﺰﻫﺎ ﻋﻠﻰ ﺍﻹﺿﺎﻓﺔ ،ﻭﻟﹶﻤﺎ ﺣﻤﻠﺖ ½ﻛﻢ¼ ﺍﳋﱪﻳﺔﹸ ﻋﻠﻰ ﺍﻟﻌﺪﺩ ﺍﳌﻀﺎﻑ ﺇﻟﹶﻰ ﺍﳌﻤﻴﺰ ﻭﻫﻮ ﻧﻮﻋﺎﻥ :ﻣﻀﺎﻑ ﺇﻟﹶﻰ ﺍﳉﻤﻊ ﻭﻫﻮ ﻣﻦ ﺍﻟﺜﻼﺛﺔ ﺇﻟﹶﻰ ﺍﻟﻌﺸﺮﺓ ،ﻭﻣﻀﺎﻑ ﺇﻟﹶﻰ ﺍﳌﻔﺮﺩ ﻭﻫﻮ ﺍﳌﺌﺔ ﻭﺍﻷﻟﻒ ﺟﺮﻯ ﻓﻴﻬﺎ ﺣﻜﻢ ﻛﻠﻴﻬﻤﺎ، ﻭﻗﺪ ﺟﺎﺀ ﺍﳉﺮ ﻓِﻲ ﲤﻴﻴﺰ ½ﻛﻢ¼ ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔ ﳓﻮ½ :ﺑﻜﻢ ﺭﺟﻞ ﻣﺮﺭﺕ¼ ﻭﻫﻮ ﻋﻨﺪ ﺳﻴﺒﻮﻳﻪ ،ﻭﺍﳋﻠﻴﻞ ﳚﺮﻩ ﺑِـ½ﻣِﻦ ¼ﺍﻟﹾﻤﺤﺬﻭﻓﺔ ﻻ ﺑﺈﺿﺎﻓﺔ ½ﻛﻢ¼ ،ﻭﻗﺎﻝ ﺍﳉﺰﻭﱄ :ﺟﺮﻩ ﺑﺎﻟﺒﺎﺀ ﺍﻟﺪﺍﺧﻠﺔ ﻋﻠﻰ ½ﻛﻢ¼؛ ﻷﻥﹼ ½ﻛﻢ¼ ﻭﻣﻤﻴﺰﻫﺎ ﻛﺸﺊ ﻭﺍﺣﺪ ،ﻭﺃﺟﺎﺯ ﺍﻟﻜﻮﻓﻴﻮﻥ ﲨﻊ ﻣﻤﻴﺰ ½ﻛﻢ¼ ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔِ ﳓﻮ½ :ﻛﻢ ﻟﻚ ﻏﻠﻤﺎﻧﺎﹰ¼ ،ﻭﺍﳉﻮﺍﺏ :ﺃﻥﹼ
i
½ﻏﻠﻤﺎﻧﺎﹰ¼ ﺣﺎﻝ ﻭﺍﳌﻤﻴﺰ ﳏﺬﻭﻑ ﻭﻫﻮ ½ﻧﻔﺴﺎ¼ ﺃﻱ½ :ﻛﻢ ﻧﻔﺴﺎﹰ ﺣﺼﻞ ﻟﻚ ﳑﻠﻮﻛﲔ¼ ،ﺛﹸﻢ ﺍﻋﻠﻢ ﺃﻥﹼ ﺍﳉ ﺮ ﺑﻌﺪ ½ﻛﻢ¼ ﺍﳋﱪﻳﺔ ﺇﻧﻤﺎ ﳚﺐ ﺇﺫﺍ ﻟﹶﻢ ﻳﻘﻊ ﺍﻟﻔﺼﻞ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﻣﻤﻴﺰﻫﺎ ﺑﺸﺊ ،ﻭﺃﻣﺎ ﺇﺫﺍ ﻭﻗﻊ ﺍﻟﻔﺼﻞ ﺑﻴﻨﻬﻤﺎ ﻓﺎﳌﺨﺘﺎﺭ ﻫﻮ ﺍﻟﻨﺼﺐ ﲪﻼﹰ ﻋﻠﻰ ½ﻛﻢ¼ ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔِ ﺣﻴﺚ ﻻ ﳚﻮﺯ ﺍﻹﺿﺎﻓﺔ ﻣﻊ ﺍﻟﻔﺼﻞ ﳓﻮ½ :ﻛﻢ ﻓِﻲ
j
Å
١٤٢
ﰲ
kﺑﻌﺪﻫﺎ ﳎﺮﻭﺭ ﻣﻔﺮﺩ ﳓـﻮ½ :ﻛـﻢ ﻣـﺎﻝٍ ﺃﻧﻔﻘﺘـﻪ¼ ،ﺃﻭ ﳎﻤـﻮﻉ ﳓـﻮ½ :ﻛـﻢl ﺭﺟﺎﻝٍ ﻟﻘﻴﺘﻬﻢ¼ ﻭﻣﻌﻨﺎﻩ ﺍﻟﺘﻜـﺜﲑ ،ﻭ ﺗـﺪﺧﻞ ½ﻣِـﻦ ¼ﻓﻴﻬﻤـﺎ ﺗﻘـﻮﻝ½ :ﻛـﻢ ﻣـﻦ )(١
ﺭﺟﻞ ﻟﻘﻴﺘﻪ¼ ﻭ½ﻛﻢ ﻣﻦ ﻣـﺎﻝ ﺃﻧﻔﻘﺘـﻪ¼ ،ﻭﻗـﺪ ﳛـﺬﻑ ﺍﻟﺘﻤﻴﻴـﺰ ﻟﻘﻴـﺎﻡ ﻗﺮﻳﻨـﺔ،
ﳓﻮ½ :ﻛﻢ ﻣﺎﻟﻚ¼ ﺃﻱ :ﻛﻢ ﺩﻳﻨﺎﺭﺍﹰ ﻣﺎﻟﻚ ،ﻭ½ﻛﻢ ﺿﺮﺑﺖ¼ ﺃﻱ :ﻛﻢ ﺿـﺮﺑﺔ )(٢
ﺿﺮﺑﺖ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ½ﻛﻢ¼ ﰲ ﺍﻟﻮﺟﻬﲔ ﻳﻘﻊ ﻣﻨﺼﻮﺑﺎﹰ ﺇﺫﺍ ﻛﺎﻥ ﺑﻌﺪﻩ ﻓﻌﻞ ﻏﲑ )(٣
ﻣﺸﺘﻐﻞ ﻋﻨﻪ ﺑﻀﻤﲑﻩ ،ﳓـﻮ½:ﻛـﻢ ﺭﺟـﻼﹰ ﺿـﺮﺑﺖ¼ ﻭ½ﻛـﻢ ﻏـﻼﻡ ﻣﻠﻜـﺖ¼
ﻣﻔﻌﻮﻻﹰ ﺑﻪ ،ﻭﳓﻮ½ :ﻛﻢ ﺿﺮﺑﺔ ﺿﺮﺑﺖ¼ ﻭ½ﻛـﻢ ﺿـﺮﺑﺔ ﺿـﺮﺑﺖ¼ ﻣـﺼﺪﺭﺍﹰ، ﺍﻟﺪﺍﺭ ﺭﺟﻼﹰ¼ ،ﺛﹸﻢ ﺟﺮ ﻣﻤﻴﺰ ½ﻛﻢ¼ ﺍﳋﱪﻳﺔِ ﻋﻠﻰ ﺍﻹﺿﺎﻓﺔ ﻋﻨﺪ ﺍﻷﻛﺜﺮ ،ﻭﻋﻦ ﺍﻟﻜﻮﻓﻴﲔ ﺃﻥﹼ ﺟﺮﻩ ﺑـ½ﻣِﻦ¼ ﺍﳌﻘﺪﺭﺓ" .ﻱ".
) (١ﻗﻮﻟﻪ] :ﺗﺪﺧﻞ ﻣﻦ[ ﺃﻱ :ﺗﺪﺧﻞ ﻛﻠﻤﺔ ½ﻣِﻦ ¼ﺍﻟﺒﻴﺎﻧﻴﺔﹸ ﻓِﻲ ﻣﻤﻴﺰ ½ﻛﻢ¼ ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔِ ﻭﺍﳋﱪﻳﺔِ ﺟﻮﺍﺯﺍﹰ ﻓﻴﺠﺮﺍﻥ ﺑِﻬﺎ،
ﻭﺍﻟﻔﺮﻕ ﺣﻴﻨﺌﺬ ﺑﻴﻨﻬﻤﺎ ﻳﻌﺮﻑ ﻣﻦ ﺍﳌﻘﺎﻡ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻔﺼﻞ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﻣﻤﻴﺰﻫﺎ ﺑﻔﻌﻞ ﻣﺘﻌﺪ ﻭﺟﺐ ﺩﺧﻮﻟﹸﻬﺎ؛ ﻟﺌ ﹼ ﻼ ﻳﻠﺘﺒﺲ ﻣﻤﻴﺰﻫﺎ ﲟﻔﻌﻮﻝ ﺫﻟﻚ ﺍﳌﺘﻌﺪﻱ ،ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻛﹶﻢ ﺃﹶﻫﻠﹶﻜﹾﻨﺎ ﻣِﻦ ﻗﹶﺮﻳﺔٍ﴾]ﺍﻟﻘﺼﺺ [٥٨ :ﻭﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻛﹶﻢ ﺁﺗﻴﻨﺎﻫﻢ ﻣﻦ ﺁﻳﺔٍ ﺑﻴﻨﺔٍ﴾]ﺍﻟﺒﻘﺮﺓ [٢١١ :ﻭﻗﺎﻝ ﺍﳊﺪﻳﺒِﻲ :ﻟﻮ ﻗﻴﻞ ﺍﳌﺮﺍﺩ ﺑﻘﻮﳍﻢ½ :ﻭﺗﺪﺧﻞ ﻣِﻦ ﻓﻴﻬﻤﺎ¼ :ﺃﻱ ﻓِﻲ ﻣﻤﻴﺰ ½ﻛﻢ¼ ﺍﳋﱪﻳﺔ ﺍﳌﻔﺮﺩ ﻭﺍﻤﻮﻉ¼ ﻟﻜﺎﻥ ﺣﺴﻨﺎﹰ؛ ﻷﻥﹼ ﺳﻴﺒﻮﻳﻪ ﻭﺍﳋﻠﻴﻞ ﻭﻛﺜﲑﺍﹰ ﻣﻨﻬﻢ ﻻ ﳚﻮﺯﻭﻥ ﺩﺧﻮﻝ ½ﻣِﻦ ¼ﻇﺎﻫﺮﺍﹰ ﻓِﻲ ﲤﻴﻴﺰ ½ﻛﻢ¼ ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔ ،ﻭﺟﻮﺯﻭﺍﻩ ﻣﻘﺪﺭﺍﹰ" .ﻍ" ﻭﻏﲑﻩ.
) (٢ﻗﻮﻟﻪ] :ﳓﻮ½ :ﻛﻢ ﻣﺎﻟﻚ¼[ ﺍﳌﺮﺍﺩ ﺑﻪ ﻛﻞﹼ ﺗﺮﻛﻴﺐ ﻗﺎﻣﺖ ﻓﻴﻪ ﻗﺮﻳﻨﺔ ﻋﻠﻰ ﺣﺬﻑ ﺍﻟﺘﻤﻴﻴﺰ ،ﻭﻓِﻲ ﻫﺬﻳﻦ ﺍﳌﺜﺎﻟﲔ
ﻭﺟﺪﺕ ﺍﻟﻘﺮﻳﻨﺔ؛ ﻷﻧﻪ ﺇﺫﺍ ﺳﺌﻞ ﻋﻦ ﻛﻤﻴﺔ ﺍﳌﺎﻝ ﺃﻭ ﺃﺧﱪ ﻋﻦ ﻛﺜﺮﺗﻪ ﻓﻈﺎﻫﺮ ﺍﳊﺎﻝ ﻗﺮﻳﻨﺔ ﻋﻠﻰ ﺃﻥﹼ ﺍﳌﺴﺆﻭﻝ ﻋﻨﻪ ﺃﻭ ﺍﳌﺨﱪ ﻋﻨﻪ ﻫﻮﻛﻤﻴﺔ ﺍﻟﺪﺭﺍﻫﻢ ﻭﺍﻟﺪﻧﺎﻧﲑ ،ﻓﻴﻜﻮﻥ ﺍﻟﺘﻘﺪﻳﺮ½ :ﻛﻢ ﺩﺭﳘﺎﹰ ﻣﺎﻟﻚ¼ ﺃﻭ ½ﻛﻢ ﺩﺭﻫﻢ ﺃﻭ ﺩﻳﻨﺎﺭ ﻣﺎﱄ¼ ،ﻭﻛﺬﺍ ﺇﺫﺍ ﺳﺌﻞ ﻋﻦ ﻛﻤﻴﺔ ﺍﻟﻀﺮﺏ ﺃﻭ ﺃﺧﱪ ﻋﻦ ﻛﺜﺮﺗﻪ ﻓﻈﺎﻫﺮ ﺍﳊﺎﻝ ﻗﺮﻳﻨﺔ ﻋﻠﻰ ﺃﻥﹼ ﺍﳌﺴﺆﻭﻝ ﻋﻨﻪ ﺃﻭ ﺍﳌﺨﱪ ﻋﻨﻪ ﻫﻲ ﺍﳌﺮﺍﺕ ﻭﺍﻟﻀﺮﺑﺎﺕ ،ﻓﻴﻜﻮﻥ ﺍﻟﺘﻘﺪﻳﺮ½ :ﻛﻢ ﻣﺮﺓ ﺃﻭ ﺿﺮﺑﺔ ﺿﺮﺑﺖ ¼ﺃﻭ ½ﻛﻢ ﻣﺮﺓ ﺃﻭ ﺿﺮﺑﺔ ﺿﺮﺑﺖ" .¼ﺳﻦ".
) (٣ﻗﻮﻟﻪ½] :ﻛﻢ¼ ﻓِﻲ ﺍﻟﻮﺟﻬﲔ[ ﺃﻱ :ﻓِﻲ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻭﺍﳋﱪ ،ﻳﻘﻊ ﻣﻨﺼﻮﺑﺎﹰ ﳏﻼ ﻭﻛﺬﺍ ﳎﺮﻭﺭﺍﹰ ﻭﻣﺮﻓﻮﻋﺎﹰ،
i
ﻭﺻﻮﺭ ﻭﻗﻮﻉ ½ﻛﻢ¼ ﻣﻨﺼﻮﺑﺎﹰ ﺛﻠﺜﺔ :ﺃﻥ ﻳﻘﻊ ﻣﻔﻌﻮﻻﹰ ﺑﻪ ،ﺃﻭﻣﺼﺪﺭﺍﹰ ﺃﻱ :ﻣﻔﻌﻮﻻﹰ ﻣﻄﻠﻘﺎﹰ ،ﺃﻭﻣﻔﻌﻮﻻﹰ ﻓﻴﻪ.
١٤٣
j
ﰲ
kﻛﻢ ﻳﻮﻣﺎﹰ ﺳﺮﺕ¼ ﻭ½ﻛﻢ ﻳﻮﻣﺎﹰ ﺻﻤﺖ¼ ﻣﻔﻌﻮﻻﹰ ﻓﻴـﻪ ،ﻭﳎـﺮﻭﺭﺍﹰ ﺇﺫﺍ ﻛـﺎﻥl ﻭ½ )(١
ﻗﺒﻠﻪ ﺣﺮﻑ ﺟﺮ ﺃﻭ ﻣﻀﺎﻑ ﳓﻮ½ :ﺑﻜﻢ ﺭﺟﻼﹰ ﻣـﺮﺭﺕ¼ ﻭ½ﻋﻠـﻰ ﻛـﻢ ﺭﺟـﻞ
ﺣﻜﻤــﺖ¼ ﻭ½ﻏــﻼﻡ ﻛــﻢ ﺭﺟــﻼﹰ ﺿــﺮﺑﺖ¼ ﻭ½ﻣــﺎﻝ ﻛــﻢ ﺭﺟــﻞ ﺳــﻠﺒﺖ¼، ﻭﻣﺮﻓﻮﻋﺎﹰ ﺇﺫﺍ ﻟﹶﻢ ﻳﻜﻦ ﺷﻴﺌﺎﹰ ﻣﻦ ﺍﻷﻣـﺮﻳﻦ ،ﻣﺒﺘـﺪﺃﹰ ﺇﻥ ﻟﹶـﻢ ﻳﻜـﻦ ﻇﺮﻓـﺎﹰ ﳓـﻮ: )(٢
½ﻛﻢ ﺭﺟﻼﹰ ﺃﺧﻮﻙ¼ ﻭ½ﻛﻢ ﺭﺟﻞ ﺿﺮﺑﺘﻪ¼ ،ﻭﺧﱪﺍﹰ ﺇﻥ ﻛﺎﻥ ﻇﺮﻓﺎﹰ ﳓﻮ½ :ﻛـﻢ ﻳﻮﻣﺎﹰ ﺳﻔﺮﻙ¼ ﻭ½ﻛﻢ ﺷﻬﺮ ﺻﻮﻣﻲ¼ : .ﺍﻟﻈﺮﻭﻑ ﺍﻟﹾﻤﺒﻨﻴﺔ ﻋﻠـﻰ ﺃﻗـﺴﺎﻡ،
ﻣﻨﻬﺎ :ﻣﺎ ﻗﹸﻄﻊ ﻋﻦ ﺍﻹﺿﺎﻓﺔ ﺑﺄﻥ ﺣـﺬﻑ ﺍﻟﹾﻤـﻀﺎﻑ ﺇﻟﻴـﻪ ﻛــ½ﻗﺒـﻞ¼ ﻭ½ﺑﻌـﺪ¼ )(٣
ﻭ½ﻓﻮﻕ¼ ﻭ½ﲢﺖ¼ ،ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﻟِﻠﱠﻪِ ﺍﻟﹾﺄﹶﻣﺮ ﻣِﻦ ﻗﹶﺒﻞﹸ ﻭﻣِﻦ ﺑﻌﺪ]﴾ﺍﻟﺮﻭﻡ[٤ :
ﺃﻯ :ﻣﻦ ﻗﺒﻞِ ﻛﻞﹼ ﺷﻰﺀ ﻭﻣـﻦ ﺑﻌـﺪِ ﻛـﻞﹼ ﺷـﻰﺀ ،ﻫـﺬﺍ ﺇﺫﺍ ﻛـﺎﻥ ﺍﻟﹾﻤﺤـﺬﻭﻑ
ﻣﻨﻮِﻳﺎ ﻟﻠﻤﺘﻜﻠﹼﻢ ﻭﺇﻻﹼ ﻟﻜﺎﻧﺖ ﻣﻌﺮﺑﺔ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﻗﺮﺉ﴿ :ﻟِﻠﱠﻪِ ﺍﻟﹾـﺄﹶﻣﺮ ﻣِـﻦ ﻗﹶﺒـﻞٍ ) (١ﻗﻮﻟﻪ] :ﻭﳎﺮﻭﺭﺍﹰ[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﻣﻨﺼﻮﺑﺎﹰ¼ ﺃﻱ :ﻳﻘﻊ ½ﻛﻢ¼ ﻓِﻲ ﺍﻟﻮﺟﻬﲔ ﳎﺮﻭﺭﺍﹰ ﺇﺫﺍ ﻛﺎﻥ ...ﺇﱁ.
) (٢ﻗﻮﻟﻪ] :ﻭﻣﺮﻓﻮﻋﺎﹰ[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﻣﻨﺼﻮﺑﺎﹰ¼ ﺃﻱ :ﻳﻘﻊ ½ﻛﻢ¼ ﻓِﻲ ﺍﻟﻮﺟﻬﲔ ﻣﺮﻓﻮﻋﺎﹰ ﺇﺫﺍ ﻟﹶﻢ ﻳﻜﻦ...
ﺇﱁ ،ﻭﺍﳌﺮﺍﺩ ﺑﻘﻮﻟﻪ½ :ﻣﺮﻓﻮﻋﺎﹰ¼ ﺃﻧﻪ ﻳﺮﻓﻊ ﻋﻠﻰ ﺍﻟﻮﺟﻮﺏ ﻣﺮﺓ ﻛﻤﺎ ﻓِﻲ ﳓﻮ½ :ﻛﻢ ﺭﺟﻼﹰ ﻏﻼﻣﻚ¼ ﻭ½ﻛﻢ ﺭﺟﻞ ﻏﻼﻣﻲ¼ ،ﻭﻋﻠﻰ ﺍﻷﻭﻟﻮﻳﺔ ﺃﺧﺮﻯ ﻛﻤﺎ ﻓِﻲ ﳓﻮ½ :ﻛﻢ ﺭﺟﻼﹰ ﺿﺮﺑﺘﻪ¼ ﻭ½ﻛﻢ ﺭﺟﻞ ﺿﺮﺑﺖ ﻏﻼﻣﻪ¼" .ﻱ".
) (٣ﻗﻮﻟﻪ] :ﻛـ½ﻗﺒﻞ¼ ﻭ½ﺑﻌﺪ¼[ ﺗﻘﻮﻝ½ :ﺟﺌﺘﻚ ﻣﻦ ﻗﺒﻞﹸ¼ ﺑﻀﻢ ﺍﻟﻼﻡ ،ﻭ½ﻣﻦ ﺑﻌﺪ ¼ﺑﻀﻢ ﺍﻟﺪﺍﻝ ،ﻭﻛﺬﺍ ﻓﻮﻕ،
i
ﻭﲢﺖ ،ﻭﺃﻣﺎﻡ ،ﻭﻭﺭﺍﺀ ،ﻭﺧﻠﻒ ،ﻭﺃﺳﻔﻞ ،ﻭﺩﻭﻥ ،ﻭﺃﻭﻝ ﲟﻌﲎ ﻗﺒﻞ ،ﻭﻋﻞ ﲟﻌﲎ ﻓﻮﻕ ،ﺗﻘﻮﻝ½ :ﺃﺗﻴﺘﻚ ﻣﻦ ﻋﻞﹼ¼ ﺑﻀﻢ ﺍﻟﻼﻡ ﺃﻱ :ﻣﻦ ﻓﻮﻕ ،ﻭﺗﻘﻮﻝ½ :ﺍﺑﺘﺪﺀ ﺬﺍ ﺃﻭﻝ¼ ﺑﻀﻢ ﺍﻟﻼﻡ ﺃﻱ :ﺃﻭﻝ ﻓﻌﻠﻚ ﺃﻱ :ﻗﺒﻞ ﻓﻌﻠﻚ، ﻭﺇﻧﻤﺎ ﺑﻨﻴﺖ ﻫﺬﻩ ﺍﻟﻈﺮﻭﻑ ﻟﺘﻀﻤﻨﻬﺎ ﻣﻌﲎ ﺣﺮﻑ ﺍﻹﺿﺎﻓﺔ ،ﻭﻟﺸﺒﻪ ﺍﳊﺮﻑ ﻓِﻲ ﺍﻻﺣﺘﻴﺎﺝ ﺇﻟﹶﻰ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ،ﻭﺇﻧﻤﺎ ﺍﺧﺘﲑ ﺍﻟﻀﻢ ﳉﱪ ﺍﻟﻨﻘﺼﺎﻥ ﺍﻟﹼﺬﻱ ﺗﻤﻜﹼﻦ ﻓﻴﻪ ﲝﺬﻑ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ،ﻓﺠﱪ ﺫﻟﻚ ﺍﻟﻨﻘﺼﺎﻥ ﺑﺎﻟﻀﻢ ﻟﻜﻮﻧﻪ ﺃﻗﻮﻯ ﺍﳊﺮﻛﺎﺕ" .ﻍ" ﻭﻏﲑﻩ.
١٤٤
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ِkﻦ ﺑﻌﺪٍ﴾]ﺍﻟﺮﻭﻡ [٤ :ﻭﺗﺴﻤﻰ ½ﺍﻟﻐﺎﻳﺎﺕ¼ ،ﻭﻣﻨﻬﺎ½ :ﺣﻴﺚ¼ ﺑﻨﻴﺖ ﺗﺸﺒﻴﻬﺎﹰl ﻭﻣ )(٢
)(١
ﻟﹶﻬﺎ ﺑﺎﻟﻐﺎﻳﺎﺕ ﻟِﻤﻼﺯﻣﺘﻬﺎ ﺍﻹﺿـﺎﻓﺔ ﺇﱃ ﺍﻟﹾﺠﻤﻠـﺔ ﰲ ﺍﻷﻛﺜـﺮ ﻗـﺎﻝ ﺍﷲ ﺗﻌـﺎﱃ: )(٣
﴿ﺳﻨﺴﺘﺪﺭِﺟﻬﻢ ﻣﻦ ﺣﻴﺚﹸ ﻻﹶ ﻳﻌﻠﹶﻤﻮﻥﹶ﴾]ﺍﻷﻋـﺮﺍﻑ ،[١٨٢ :ﻭﻗـﺪ ﻳـﻀﺎﻑ ﺇﱃ ﺍﻟﹾﻤﻔﺮﺩ ﻛﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ ﻉ )(٤
ﺃﹶﻣ ﺎ ﺗﺮٰ ﻯ ﺣﻴﺚﹸ ﺳﻬﻴ ﻞٍ ﻃﹶﺎﻟِﻌ ﺎﹰ
ﺃﻱ :ﻣﻜﺎﻥ ﺳﻬﻴﻞ ﻓـ½ﺣﻴﺚ¼ ﻫﺬﺍ ﺑِﻤﻌـﲎ ﻣﻜـﺎﻥ ،ﻭﺷـﺮﻃﻪ ﺃﻥ ﻳـﻀﺎﻑ ﺇﱃ )(٥
ﺍﻟﹾﺠﻤﻠﺔ ﳓﻮ½ :ﺇﺟﻠﺲ ﺣﻴﺚ ﳚﻠﺲ ﺯﻳﺪ¼.............................، ) (١ﻗﻮﻟﻪ] :ﺗﺴﻤﻰ ﺍﻟﻐﺎﻳﺎﺕ[ ﺇﻧﻤﺎ ﺳﻤﻴﺖ ﺍﻟﻈﺮﻭﻑ ﺍﳌﺒﻨﻴﺔ ﺍﳌﻘﻄﻮﻋﺔ ﻋﻦ ﺍﻹﺿﺎﻓﺔ ﻏﺎﻳﺎﺕ؛ ﻷﻥﹼ ﻏﺎﻳﺔ ﺍﻟﻜﻼﻡ ﻓِﻲ ﺍﻟﻨﻄﻖ ﻛﺎﻧﺖ ﻣﺎ ﺃﺿﻴﻔﺖ ﻫﻲ ﺇﻟﻴﻪ ﻓﻠﻤﺎ ﺣﺬﻑ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﺻﺮﻥ ﻏﺎﻳﺎﺕ ﻓِﻲ ﺍﻟﻨﻄﻖ ﻳﻨﺘﻬﻲ ﺑِﻬﺎ ﺍﻟﻜﻼﻡ" .ﻍ".
) (٢ﻗﻮﻟﻪ] :ﺣﻴﺚ[ ﺇﻧﻤﺎ ﺑﻨﻴﺖ ½ﺣﻴﺚ¼ ﻋﻠﻰ ﺍﻟﻀﻢ ﻛﺎﻟﻐﺎﻳﺎﺕ؛ ﻷﺎ ﻏﺎﻟﺒﺔ ﺍﻹﺿﺎﻓﺔ ﺇﻟﹶﻰ ﺍﳉﻤﻠﺔ ﻭﺍﻹﺿﺎﻓﺔ ﺇﻟﹶﻰ
ﺍﳉﻤﻠﺔ ﻛﻼ ﺇﺿﺎﻓﺔ؛ ﻷﻥﹼ ﺍﳌﻀﺎﻑ ﺇﻟﹶﻰ ﺍﳉﻤﻠﺔ ﻣﻀﺎﻑ ﺇﻟﹶﻰ ﻣﻀﻤﻮﻥ ﺍﳉﻤﻠﺔ ﻓِﻲ ﺍﳊﻘﻴﻘﺔ ﻭﻫﻮ ﻟﻴﺲ ﲟﺬﻛﻮﺭ ﻓﻜﺄﻧﻪ ﻗﻄﻊ ﻋﻦ ﺍﻹﺿﺎﻓﺔ ﺣﻜﻤﺎﹰ ﻓﺸﺎﺖ ﺑﺎﻟﻐﺎﻳﺎﺕ ﻓِﻲ ﺍﻹﺎﻡ ﻭﻫﻲ ﻣﺒﻨﻴﺔ ،ﻓﻜﺬﺍ ﻫﺬﻩ ﺃﻳﻀﺎﹰ ﻣﺒﻨﻴﺔ. "ﻱ" ﻭﻏﲑﻩ.
) (٣ﻗﻮﻟﻪ] :ﻓِﻲ ﺍﻷﻛﺜﺮ[ ﺇﻧﻤﺎ ﻗﻴﺪ ﺑﻪ؛ ﻷﺎ ﻗﺪ ﺟﺎﺀ ﺇﺿﺎﻓﺘﻬﺎ ﺇﻟﹶﻰ ﺍﳌﻔﺮﺩ ﻛﻤﺎ ﺳﻴﺠﺊ.
) (٤ﻗﻮﻟﻪ] :ﻛﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ[ ﻭﺁﺧﺮﻩ :ﳒﻤﺎﹰ ﻳﻀﺊ ﻛﺎﻟﺸﻬﺎﺏ ﺳﺎﻃﻌﺎﹰ ،ﻓﻘﻮﻟﻪ½ :ﺗﺮﻯ¼ ﻣﻦ ﺍﻟﺮﺅﻳﺔ ﺍﻟﺒﺼﺮﻳﺔ،
ﻭ½ﺣﻴﺚ ﺳﻬﻴﻞ¼ ﻣﻔﻌﻮﻝ ﺗﺮﻯ ،ﻭ½ﻃﺎﻟﻌﺎﹰ¼ ﺣﺎﻝ ﻣﻦ ﺳﻬﻴﻞ ،ﻭ½ﳒﻤﺎﹰ¼ ﺑﺎﻟﻨﺼﺐ ﻣﻔﻌﻮﻝ ﺛﺎﻥ ﻭﺑﺎﳉﺮ ﺑﺪﻝ ﻣﻦ ½ﺳﻬﻴﻞ¼ ،ﻭ½ﻳﻀﺊ¼ ﺻﻔﺔ ½ﳒﻢ¼ ،ﻭ½ﺍﻟﺸﻬﺎﺏ¼ ﺑﺎﻟﻜﺴﺮ ﺷﻌﻠﺔ ﻣﻦ ﺍﻟﻨﺎﺭ ﻭﻫﻮ ﻣﺘﻌﻠﹼﻖ ﺑـ½ﻳﻀﺊ¼ ،ﻭ½ﺳﺎﻃﻌﺎﹰ¼ ﺻﻔﺔ ½ﳒﻢ¼ ﺛﺎﻧﻴﺔ ﺃﻭ ﺣﺎﻝ ﻣﻦ ﻓﺎﻋﻞ ½ﻳﻀﺊ¼ ،ﻭﻫﻮ ﻣﻦ ﺍﻟﺴﻄﻮﻉ ﲟﻌﲎ ﺍﻻﺭﺗﻔﺎﻉ ،ﻭﺍﳌﻌﲎ½ :ﺃﻣﺎ ﺗﺮﻯ ﻣﻜﺎﻥ ﺳﻬﻴﻞ ﺣﺎﻝ ﻛﻮﻧﻪ ﻃﺎﻟﻌﺎﹰ ﳒﻤﺎﹰ ﺳﺎﻃﻌﺎﹰ ﻳﻀﻲﺀ ﻛﺎﻟﺸﻬﺎﺏ¼ ﻭﻣﻮﺿﻊ ﺍﻻﺳﺘﺸﻬﺎﺩ ﻓِﻲ ﺍﻟﺒﻴﺖ ½ﺣﻴﺚ¼ ﺣﻴﺚ ﺃﺿﻴﻒ ﺇﻟﹶﻰ ﺍﳌﻔﺮﺩ ﻭﻫﻮ ﺳﻬﻴﻞ ،ﻭﻳﻌﺮﺑﻬﺎ ﺑﻌﺾ ﺍﻟﻌﺮﺏ ﻋﻨﺪ ﺇﺿﺎﻓﺘﻬﺎ ﺇﻟﹶﻰ ﺍﳌﻔﺮﺩ ﻟﺰﻭﺍﻝ ﻋﻠﹼﺔ ﺍﻟﺒﻨﺎﺀ ﻭﻫﻲ ﺍﻹﺿﺎﻓﺔ ﺇﻟﹶﻰ ﺍﳉﻤﻠﺔ ﻟﻜﻦ ﺍﻷﺷﻬﺮ ﺑﻘﺎﺀﻫﺎ ﻋﻠﻰ ﺍﻟﺒﻨﺎﺀ ﻟﺸﺬﻭﺫ ﺍﻹﺿﺎﻓﺔ ﺇﻟﹶﻰ ﺍﳌﻔﺮﺩ" .ﻱ".
) (٥ﻗﻮﻟﻪ] :ﺷﺮﻃﻪ[ ﺃﻱ :ﺷﺮﻁ ½ﺣﻴﺚ¼ ﻓِﻲ ﺍﻻﺳﺘﻌﻤﺎﻝ ﺍﻟﻐﺎﻟﺐ ﺃﻥ ﻳﻀﺎﻑ ﺇﻟﹶﻰ ﺍﳉﻤﻠﺔ ﺍﲰﻴﺔ ﻛﺎﻧﺖ ﺃﻭ ﻓﻌﻠﻴﺔ
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kﻭﻣﻨﻬﺎ½ :ﺇﺫﺍ¼ ﻭﻫﻲ ﻟﻠﻤﺴﺘﻘﺒﻞ ،ﻭﺇﺫﺍ ﺩﺧﻠﺖ ﻋﻠﻰ ﺍﻟﹾﻤﺎﺿﻲ ﺻـﺎﺭ ﻣـﺴﺘﻘﺒﻼﹰl )(٢
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ﳓﻮ﴿ :ﺇِﺫﹶﺍ ﺟﺎﺀ ﻧﺼﺮ ﺍﻟﻠﱠﻪِ ﻭﺍﻟﹾﻔﹶـﺘﺢ]﴾ﺍﻟﻨـﺼﺮ [١ :ﻭﻓﻴﻬـﺎ ﻣﻌـﲎ ﺍﻟـﺸﺮﻁ ، )(٣
ﻭﳚﻮﺯ ﺃﻥ ﺗﻘﻊ ﺑﻌﺪﻫﺎ ﺍﻟﹾﺠﻤﻠﺔ ﺍﻻﲰﻴﺔ ،ﳓﻮ½ :ﺁﺗﻴﻚ ﺇﺫﺍ ﺍﻟﺸﻤﺲ ﻃﺎﻟﻌﺔ¼،
ﻭﺍﳌﺨﺘﺎﺭ ﺍﻟﻔﻌﻠﻴﺔ ﳓﻮ½ :ﺁﺗﻴﻚ ﺇﺫﺍ ﻃﻠﻌﺖ ﺍﻟﺸﻤﺲ¼ ،ﻭﻗـﺪ ﺗﻜـﻮﻥ ﻟﻠﻤﻔﺎﺟـﺄﺓ،
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ﻛـ½ﺍﺟﻠﺲ ﺣﻴﺚ ﳚﻠﺲ ﺯﻳﺪ¼ ﻭ½ﺍﺟﻠﺲ ﺣﻴﺚ ﺯﻳﺪ ﺟﺎﻟﺲ¼ ﻣﻌﻨﺎﳘﺎ :ﺍﺟﻠﺲ ﻣﻜﺎﻥ ﺟﻠﻮﺱ ﺯﻳﺪ ،ﻭﺇﻧﻤﺎ ﻛﺎﻥ ﺷﺮﻁ ½ﺣﻴﺚ¼ ﺃﻥ ﻳﻀﺎﻑ ﺇﱃ ﺍﳉﻤﻠﺔ ﻻﺣﺘﻴﺎﺟﻪ ﺇﻟﻴﻬﺎ ﻟﺘﻌﻴﲔ ﻣﻌﻨﺎﻩ ﻛﺎﺣﺘﻴﺎﺝ ﺍﳌﻮﺻﻮﻝ ﺇﻟﹶﻰ ﻣﺎ ﻳﺘﻢ
ﺑﻪ؛ ﻷﻧﻪ ﻣﻮﺿﻮﻉ ﳌﻜﺎﻥ ﻳﻘﻊ ﻓﻴﻪ ﺍﻟﻨﺴﺒﺔ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ½ﺣﻴﺚ¼ ﻟﻠﻤﻜﺎﻥ ،ﻭﻗﺪ ﻳﺴﻌﻤﻞ ﻟﻠﺰﻣﺎﻥ ﻋﻨﺪ ﺍﻷﺧﻔﺶ ﻛﻤﺎ ﻓِﻲ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ½ :ﻟﻠﻔﱴ ﻋﻴﺶ ﻳﻌﻴﺶ ﺑﻪ ﺣﻴﺚ ﲢﺮﻙ ﺳﺎﻗﻪ¼ ﺃﻱ :ﺯﻣﺎﻧﺎﹰ ﻳﻜﻮﻥ ﺣﻴﺎ ،ﻭﺇﻧﻤﺎ ﺣﻴﺚ ﻫﻨﺎ ﻟﻠﺰﻣﺎﻥ؛ ﻷﻥﹼ ﺍﻧﺘﻬﺎﺀ ﺍﳊﻴﻮﺓ ﺑﺎﻧﺘﻬﺎﺀ ﺍﻟﺰﻣﺎﻥ ﻻ ﺑﺎﻧﺘﻬﺎﺀ ﺍﳌﻜﺎﻥ" .ﻍ" ﻭﻏﲑﻩ.
) (١ﻗﻮﻟﻪ] :ﻭﻣﻨﻬﺎ[ ﺃﻱ :ﻣﻦ ﺍﻟﻈﺮﻭﻑ ﺍﳌﺒﻨﻴﺔ ½ﺇﺫﺍ¼ ،ﻭﻭﺟﻪ ﺑﻨﺎﺀﻫﺎ ﻣﺎ ﺫﻛﺮ ﻓِﻲ ½ﺣﻴﺚ¼ ﻣﻦ ﺃﻧﻪ ﻣﻀﺎﻑ ﺇﻟﹶﻰ ﺍﳉﻤﻠﺔ ،ﻭﺍﳌﻀﺎﻑ ﺇﻟﻴﻬﺎ ﻛﻼ ﺇﺿﺎﻓﺔ ﻓﻴﻪ" .ﺳﻦ".
) (٢ﻗﻮﻟﻪ] :ﺻﺎﺭ ...ﺇﱁ[ ﺃﻱ :ﻳﺼﲑ ﺍﳌﺎﺿﻲ ﻣﺴﺘﻘﺒﻼﹰ ،ﻭﻗﺪ ﺗﺴﺘﻌﻤﻞ ﻓِﻲ ﺍﳌﺎﺿﻲ ﺃﻳﻀﺎﹰ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﺼﲑ ﻣﺴﺘﻘﺒﻼﹰ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃَ﴿ :ﺣﺘﻰ ﺇِﺫﹶﺍ ﺳﺎﻭﻯ ﺑﻴﻦ ﺍﻟﺼﺪﻓﹶﻴﻦِ﴾]ﺍﻟﻜﻬﻒ [٩٦ :ﻭ﴿ﺣﺘﻰ ﺇِﺫﹶﺍ ﺑﻠﹶﻎﹶ ﺑﻴﻦ ﺍﻟﺴﺪﻳﻦِ﴾ ]ﺍﻟﻜﻬﻒ [٩٣ :ﻭ﴿ﺣﺘﻰ ﺇِﺫﹶﺍ ﺑﻠﹶﻎﹶ ﻣﻐﺮِﺏ ﺍﻟﺸﻤﺲِ﴾]ﺍﻟﻜﻬﻒ [٨٦ :ﻭ﴿ﺣﺘﻰ ﺇِﺫﹶﺍ ﺟﻌﻠﹶﻪ ﻧﺎﺭﺍﹰ﴾]ﺍﻟﻜﻬﻒ: ،[٩٦ﻓﺎﳌﺮﺍﺩ ﺑﺎﺳﺘﻌﻤﺎﻟِﻬﺎ ﻓِﻲ ﺍﳌﺴﺘﻘﺒﻞ ﺍﻻﺳﺘﻌﻤﺎﻝ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻜﺜﺮﺓ ﻻ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻜﻠﹼﻴﺔ" .ﻍ" ﻭﻏﲑﻩ.
) (٣ﻗﻮﻟﻪ] :ﻣﻌﲎ ﺍﻟﺸﺮﻁ[ ﻭﺍﻟﺸﺮﻁ ﺗﺮﺗﺐ ﻣﻀﻤﻮﻥ ﲨﻠﺔ ﻋﻠﻰ ﻣﻀﻤﻮﻥ ﲨﻠﺔ ﺃﺧﺮﻯ ،ﻭﻛﻮﻥ ﻣﻌﲎ ﺍﻟﺸﺮﻁ ﻓِﻲ ½ﺇﺫﺍ¼ ﻭﺟﻪ ﺁﺧﺮ ﻟﺒﻨﺎﺀﻫﺎ" .ﻱ".
) (٤ﻗﻮﻟﻪ] :ﻭﺍﳌﺨﺘﺎﺭ ...ﺇﱁ[ ﻷﻥﹼ ﺍﻟﺸﺮﻁ ﻳﻘﺘﻀﻲ ﺍﻟﻔﻌﻞ ﻟﻜﻦ ½ﺇﺫﺍ¼ ﻟﹶﻤﺎ ﻟﹶﻢ ﺗﻜﻦ ﻣﻮﺿﻮﻋﺔ ﻟﻠﺸﺮﻁ ﻛـ½ﺇﻥ¼ ﻭ½ﻟﻮ¼ ﻻ ﻳﻜﻮﻥ ﻭﻗﻮﻉ ﺍﻟﻔﻌﻞ ﺑﻌﺪﻫﺎ ﻭﺍﺟﺒﺎﹰ ﺑﻞ ﻛﺎﻥ ﳐﺘﺎﺭﺍﹰ ،ﻭﻧﻘﻞ ﻋﻦ ﺍﻟﹾﻤﺒﺮﺩ ﺍﺧﺘﺼﺎﺻﻬﺎ ﺑﺎﳉﻤﻠﺔ ﺍﻟﻔﻌﻠﻴﺔ" .ﻱ".
) (٥ﻗﻮﻟﻪ] :ﻟﻠﻤﻔﺎﺟﺎﺓ[ ﺃﻱ :ﻟﻮﺟﻮﺩ ﺍﻟﺸﺊ ﻓﺠﺎﺀﺓ ﺃﻱ :ﺑﻐﺘﺔ ،ﻭﺍﳌﻔﺎﺟﺎﺓ ﻭﺍﻟﻔﺠﺄ ﻣﺼﺪﺭﺍ ﻣﻬﻤﻮﺯِ ﺍﻟﻼﻡ ﻣﻦ
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ﺑﺎﺏ ½ﺍﳌﻔﺎﻋﻠﺔ¼ ﻭﻣﻌﻨﺎﻩ :ﺍﻷﺧﺬ ﺑﻐﺘﺔ ﺃﻱ½ :ﻛﺴﻲ ﺭﺍ ﻧﺎ ﮔﺎﻩ ﮔﺮﻓﱳ¼ ،ﻭﺍﻟﻔﹸﺠﺎﺀ ﺑﺎﻟﻀﻢ ﻣﻌﻨﺎﻩ :ﺍﻹﺩﺭﺍﻙ ﺑﻐﺘﺔ ﺃﻱ½ :ﻧﺎﮔﺎﻩ ﺭﺳﻴﺪﻥ¼ ﻣﻦ ﺑﺎﺏ ½ﻓﺘﺢ¼ ﻭ½ﲰﻊ¼ ،ﻭﺃﻣﺎ ﺍﻟﻔﺎﺀ ﻓِﻲ ½ﺇﺫﺍ¼ ﺍﻟﻔﺠﺎﺋﻴﺔ ﻓِﻲ ﻗﻮﻟﻪ½ :ﺧﺮﺟﺖ ﻓﺈﺫﺍ ﺍﻟﺴﺒﻊ ﻭﺍﻗﻒ¼ ﻓﻠﻠﺴﺒﺒﻴﺔ ﻓﺈﻥﹼ ﺍﳋﺮﻭﺝ ﺳﺒﺐ ﳌﻼﻗﺎﺕ ﺍﻟﺴﺒﻊ ،ﻷﻧﻪ ﻟﻮ ﻟﹶﻢ ﻳﺘﺤﻘﹼﻖ ﺍﳋﺮﻭﺝ ﻟﹶﻢ ﻳﻼﻕ ﺍﻟﺴﺒﻊ" .ﻍ" ﻭﻏﲑﻩ.
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kﻓﻴﺨﺘﺎﺭ ﺑﻌﺪﻫﺎ ﺍﳌﺒﺘﺪﺃ ﳓﻮ½ :ﺧﺮﺟﺖ ﻓﺈﺫﺍ ﺍﻟـﺴﺒﻊ ﻭﺍﻗـﻒ¼ ،ﻭﻣﻨـﻬﺎ½ :ﺇﺫ¼l )(٢
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ﻭﻫﻲ ﻟﻠﻤﺎﺿﻲ ،ﻭﺗﻘﻊ ﺑﻌﺪﻫﺎ ﺍﻟﹾﺠﻤﻠﺘﺎﻥ ﺍﻻﲰﻴﺔ ﻭﺍﻟﻔﻌﻠﻴﺔ ﳓﻮ½ :ﺟﺌﺘـﻚ ﺇﺫ )(٣
ﻃﻠﻌـﺖ ﺍﻟـﺸﻤﺲ ﻭﺇﺫ ﺍﻟـﺸﻤﺲ ﻃﺎﻟﻌـﺔ¼ ،ﻭﻣﻨـﻬﺎ½ :ﺃﻳـﻦ¼ ﻭ½ﺃﻧـﻰ¼ ﻟﻠﻤﻜـﺎﻥ )(٤
ﺑِﻤﻌﲎ ﺍﻻﺳﺘﻔﻬﺎﻡ ﳓﻮ½ :ﺃﻳﻦ ﲤﺸﻲ¼ ﻭ½ﺃﻧﻰ ﺗﻘﻌﺪ¼ ،ﻭﺑِﻤﻌﲎ ﺍﻟﺸﺮﻁ ﳓﻮ:
½ﺃﻳﻦ ﲡﻠﺲ ﺃﺟﻠﺲ¼ ﻭ½ﺃﻧﻰ ﺗﻘﻢ ﺃﻗـﻢ¼ ،ﻭﻣﻨـﻬﺎ½ :ﻣـﱴ¼ ﻟﻠﺰﻣـﺎﻥ ﺷـﺮﻃﺎﹰ ﺃﻭ )(٥
ﺍﺳــﺘﻔﻬﺎﻣﺎﹰ ﳓــﻮ½ :ﻣــﱴ ﺗــﺼﻢ ﺃﺻــﻢ¼ ﻭ½ﻣــﱴ ﺗــﺴﺎﻓﺮ¼ ،ﻭﻣﻨــﻬﺎ½ :ﻛﻴــﻒ¼ )(٦
) (١ﻗﻮﻟﻪ] :ﻓﻴﺨﺘﺎﺭ[ ﺍﻟﻔﺎﺀ ﺟﺰﺍﺋﻴﺔ ﺃﻱ :ﺇﺫﺍ ﻛﺎﻥ ½ﺇﺫﺍ¼ ﻟﻠﻤﻔﺎﺟﺎﺓ ﻓﻴﺨﺘﺎﺭ ﺍﳌﺒﺘﺪﺃ ﺑﻌﺪﻫﺎ ﻓﺮﻗﺎﹰ ﺑﲔ ½ﺇﺫﺍ¼ ﻫﺬﻩ ﻭﺑﲔ ½ﺇﺫﺍ¼ ﺍﻟﺸﺮﻃﻴﺔ ،ﻭﻓِﻲ ﻗﻮﻟﻪ½ :ﳜﺘﺎﺭ¼ ﺇﺷﺎﺭﺓ ﺇﻟﹶﻰ ﺃﻥﹼ ﻭﻗﻮﻉ ﺍﳌﺒﺘﺪﺃ ﺑﻌﺪ ½ﺇﺫﺍ¼ ﺍﻟﻔﺠﺎﺋﻴﺔ ﻟﻴﺲ ﺑﻼﺯﻡ" .ﻍ".
) (٢ﻗﻮﻟﻪ] :ﻭﻣﻨﻬﺎ[ ﺃﻱ :ﻣﻦ ﺍﻟﻈﺮﻭﻑ ﺍﳌﺒﻨﻴﺔ ½ﺇﺫ¼ ،ﻭﺇﻧﻤﺎ ﺑﻨﻴﺖ ½ﺇﺫ¼ ﻟِﻤﺎ ﻣﺮ ﻓِﻲ ½ﺣﻴﺚ¼ ،ﺃﻭ ﻟﻜﻮﻥ ﻭﺿﻌﻬﺎ
ﻭﺿﻊ ﺍﳊﺮﻑ ،ﻭﻫﻲ ﻟﻠﻤﺎﺿﻲ ﻭﺇﺫﺍ ﺩﺧﻠﺖ ﻋﻠﻰ ﺍﳌﻀﺎﺭﻉ ﲡﻌﻠﻪ ﻣﺎﺿﻴﺎﹰ ﳓﻮ½ :ﺃﺗﻴﺖ ﺇﺫ ﻳﻘﻮﻡ ﺯﻳﺪ¼ ﺃﻱ: ½ﺇﺫ ﻗﺎﻡ ﺯﻳﺪ¼ ،ﻓﺈﻥ ﻗﻠﺖ :ﺇﻥﹼ ½ﺇﺫ¼ ﻛﻤﺎ ﺗﻜﻮﻥ ﻟﻠﻤﺎﺿﻲ ﻛﺬﻟﻚ ﺗﻜﻮﻥ ﻟﻠﻤﺴﺘﻘﺒﻞ ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ: ﴿ﻓﹶﺴﻮﻑ ﻳﻌﻠﹶﻤﻮﻥﹶ ﺇِﺫِ ﺍﻟﹾﺄﹶﻏﹾﻠﹶﺎﻝﹸ ﻓِﻲ ﺃﹶﻋﻨﺎﻗِﻬِﻢ ﻭﺍﻟﺴﻠﹶﺎﺳِﻞﹸ﴾]ﻏﺎﻓﺮ ،[٧١-٧٠ :ﻗﻠﻨﺎ :ﺍﳌﺮﺍﺩ ﺑﻜﻮﻧِﻬﺎ ﻟﻠﻤﺎﺿﻲ ﻛﻮﻧﻬﺎ ﻟﻪ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻜﺜﺮﺓ ﻻ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻜﻠﹼﻴﺔ ،ﻓﺈﻥ ﻗﻠﺖ :ﻛﻤﺎ ﺃﻥﹼ ½ﺇﺫﺍ¼ ﺗﻜﻮﻥ ﻟﻠﻤﻔﺎﺟﺎﺓ ﻛﺬﻟﻚ ½ﺇﺫ¼ ﺃﻳﻀﺎﹰ ﺗﻜﻮﻥ ﻟﻠﻤﻔﺎﺟﺎﺓ ﳓﻮ½ :ﺧﺮﺟﺖ ﻓﺈﺫ ﻋﻤﺮﻭ ﻗﺎﺋﻢ¼ ﻓﻠِﻢ ﻟﹶﻢ ﻳﺬﻛﺮ ﺍﳌﺺ ﻛﻮﻧﻬﺎ ﻟﻠﻤﻔﺎﺟﺎﺓ؟ ﻗﻠﻨﺎ :ﺇﻥﹼ ﳎﺊ ½ﺇﺫ¼ ﻟﻠﻤﻔﺎﺟﺎﺓ ﻗﻠﻴﻞ ﻏﺎﻳﺔ ﺍﻟﻘﻠﹼﺔ ﻓﻬﻮ ﻓِﻲ ﺣﻜﻢ ﺍﻟﻌﺪﻡ ﻓﻠﻢ ﻳﺬﻛﺮﻩ" .ﻍ".
) (٣ﻗﻮﻟﻪ] :ﺍﳉﻤﻠﺘﺎﻥ[ ﺃﻱ :ﺍﳉﻤﻠﺔ ﺍﻻﲰﻴﺔ ﻭﺍﻟﻔﻌﻠﻴﺔ ،ﻟﻌﺪﻡ ﺍﺷﺘﻤﺎﻝ ½ﺇﺫ¼ ﻣﻌﲎ ﺍﻟﺸﺮﻁ ﺍﳌﻘﺘﻀﻲ ﺍﺧﺘﺼﺎﺻﻬﺎ ﺑﺎﳉﻤﻠﺔ ﺍﻟﻔﻌﻠﻴﺔ.
) (٤ﻗﻮﻟﻪ] :ﻭﻣﻨﻬﺎ[ ﺃﻱ :ﻣﻦ ﺍﻟﻈﺮﻭﻑ ﺍﳌﺒﻨﻴﺔ ½ﺃﹶﻳﻦ ¼ﻭ½ﺃﹶﻧﻰ¼ ،ﻭﺇﻧﻤﺎ ﺑﻨﻴﺘﺎ ﻟﺘﻀﻤﻦ ﺣﺮﻑ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺃﻭ ﺍﻟﺸﺮﻁ،
ﻭﳚﺊ ½ﺃﹶﻧﻰ¼ ﲟﻌﲎ ½ﻛﻴﻒ¼ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻓﹶﺄﹾﺗﻮﺍﹾ ﺣﺮﺛﹶﻜﹸﻢ ﺃﹶﻧﻰ ﺷِﺌﹾﺘﻢ]﴾ﺍﻟﺒﻘﺮﺓ [٢٢٣ :ﺃﻱ :ﻛﻴﻒ ﺷﺌﺘﻢ، ﻻ ﻣﻦ ﺃﻳﻦ ﺷﺌﺘﻢ ﺇﻻﹼ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺄﺗﻰ ﻣﻮﺿﻊ ﺍﳊﺮﺙ" .ﻍ" ﻭﻏﲑﻩ.
) (٥ﻗﻮﻟﻪ] :ﻭﻣﻨﻬﺎ[ ﺃﻱ :ﻣﻦ ﺍﻟﻈﺮﻭﻑ ﺍﳌﺒﻨﻴﺔ ½ﻣﺘﻰ¼ ،ﻭﺑﻨﻴﺖ ﻟﺘﻀﻤﻦ ﻣﻌﲎ ﺣﺮﻑ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻭﺍﻟﺸﺮﻁ.
) (٦ﻗﻮﻟﻪ] :ﻭﻣﻨﻬﺎ[ ﺃﻱ :ﻣﻦ ﺍﻟﻈﺮﻭﻑ ﺍﳌﺒﻨﻴﺔ ½ﻛﻴﻒ¼ ،ﻭﺇﻧﻤﺎ ﻋﺪﺕ ½ﻛﻴﻒ¼ ﻓِﻲ ﺍﻟﻈﺮﻭﻑ ﺑﻨﺎﺀ ﻋﻠﻰ ﻣﺬﻫﺐ
i
ﺍﻷﺧﻔﺶ ،ﻭﺃﻣﺎ ﻋﻨﺪ ﺳﻴﺒﻮﻳﻪ ﻓﻬﻲ ﺍﺳﻢ ﻏﲑ ﻇﺮﻑ ﺑﺪﻟﻴﻞ ﺇﺑﺪﺍﻝ ﺍﻻﺳﻢ ﻣﻨﻬﺎ ﳓﻮ½ :ﻛﻴﻒ ﺃﻧﺖ ﺃﺻﺤﻴﺢ ﺃﻡ
j
Å
١٤٧
ﰲ
kﻟﻼﺳــﺘﻔﻬﺎﻡ ﺣــﺎﻻﹰ ﳓــﻮ½ :ﻛﻴــﻒ ﺃﻧــﺖ¼ ﺃﻱ :ﰲ ﺃﻱ ﺣــﺎﻝ ﺃﻧــﺖ ،ﻭﻣﻨــﻬﺎl: )(١
½ﺃﻳ ـﺎﻥ¼ ﻟﻠﺰﻣــﺎﻥ ﺍﺳــﺘﻔﻬﺎﻣﺎﹰ ﳓــﻮ﴿ :ﺃﹶﻳــﺎﻥﹶ ﻳ ـﻮﻡ ﺍﻟ ـﺪﻳﻦِ﴾]ﺍﻟــﺬﺍﺭﻳﺎﺕ،[١٢ : ﻭﻣﻨﻬﺎ½ :ﻣﺬ¼ ﻭ½ﻣﻨﺬ¼ ﺑِﻤﻌﲎ ﺃﻭﻝ ﺍﻟﹾﻤﺪﺓ ﺇﻥ ﺻﻠﺢ ﺟﻮﺍﺑﺎﹰ ﻟـ½ﻣﱴ¼ ﳓﻮ½ :ﻣﺎ )(٢
ﺳﻘﻴﻢ؟¼ ﻭﻟﻮ ﻛﺎﻧﺖ ﻇﺮﻓﺎﹰ ﻷﺑﺪﻝ ﻣﻨﻬﺎ ﺍﻟﻈﺮﻑ ﳓﻮ½ :ﻣﺘﻰ ﺟﺌﺖ ﺃﻳﻮﻡ ﺃﺣﺪ ﺃﻡ ﻳﻮﻡ ﺍﻟﺴﺒﺖ؟¼ ،ﻭﺍﻷﺧﻔﺶ ﻳﻘﻮﻝ :ﻣﻌﻨﺎﻩ½ :ﻛﻴﻒ ﺃﻧﺖ ﺃﻓِﻲ ﺣﺎﻝ ﺍﻟﺼﺤﺔ ﺃﻡ ﻓِﻲ ﺣﺎﻝ ﺍﻟﺴﻘﻢ؟¼ ﺑﺈﺑﺪﺍﻝ ﺍﻟﻈﺮﻑ ،ﺃﻭ ﻳﻘﺎﻝ :ﺇﻧﻤﺎ ﻋﺪﺕ ½ﻛﻴﻒ¼ ﻓِﻲ ﺍﻟﻈﺮﻭﻑ؛ ﻷﺎ ﲟﻌﲎ ½ﻋﻠﻰ ﺃﻱ ﺣﺎﻝ¼ ﻓﺈﺫﺍ ﻗﻠﺖ½ :ﻛﻴﻒ ﺃﻧﺖ؟¼ ﻓﻤﻌﻨﺎﻩ½ :ﻋﻠﻰ ﺃﻱ ﺣﺎﻝ ﺃﻧﺖ ﻣﻦ ﺍﻟﺼﺤﺔ ﺃﻭ ﺍﻟﺴﻘﻢ؟¼ ﻭﺍﳉﺎﺭ ﻭﺍﺮﻭﺭ ﻭﺍﻟﻈﺮﻑ ﻣﺘﻘﺎﺭﺑﺎﻥ ﻓِﻲ ﺃﻥﹼ ﻛﻞﹼ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻳﻘﺘﻀﻲ ﺍﳌﺘﻌﻠﹼﻖ ،ﺃﻭ ﻳﻘﺎﻝ :ﺇﻥﹼ ½ﻛﻴﻒ¼ ﻇﺮﻑ ﻣﻜﺎﻥ ﺑﺪﻟﻴﻞ ﻋﻤﻠﻬﺎ ﻓِﻲ ﺍﳊﺎﻝ ﻓِﻲ ﻗﻮﻟﻚ½ :ﻛﻴﻒ ﺯﻳﺪ ﺿﺎﺣﻜﺎﹰ؟¼ ﻛﻤﺎ ﻓِﻲ ½ﺃﻳﻦ ﺯﻳﺪ ﻗﺎﺋﻤﺎ؟¼ ،ﻭﺗﺴﺘﻌﻤﻞ ½ﻛﻴﻒ¼ ﻣﻊ ½ﻣﺎ¼ ﻟﻠﺸﺮﻁ ﻋﻠﻰ ﺿﻌﻒ ﻋﻨﺪ ﺍﻟﺒﺼﺮﻳﲔ ،ﻭﻣﻄﻠﻘﺎﹰ ﻋﻨﺪ ﺍﻟﻜﻮﻓﻴﲔ ،ﻭﺇﻧﻤﺎ ﺑﻨﻴﺖ ﻟﺘﻀﻤﻨﻬﺎ ﻣﻌﲎ ﺣﺮﻑ ﺍﻻﺳﺘﻔﻬﺎﻡ "ﻍ" ﻭﻏﲑﻩ.
) (١ﻗﻮﻟﻪ] :ﻭﻣﻨﻬﺎ[ ﺃﻱ :ﻣﻦ ﺍﻟﻈﺮﻭﻑ ﺍﳌﺒﻨﻴﺔ ½ﺃﻳﺎﻥ¼ ﻟﻠﺰﻣﺎﻥ ﺍﳌﺴﺘﻘﺒﻞ ،ﻭﺇﻧﻤﺎ ﺑﻨﻴﺖ ﻟﺘﻀﻤﻨﻬﺎ ﻣﻌﲎ ﺣﺮﻑ
ﺍﻻﺳﺘﻔﻬﺎﻡ ،ﻭﺍﻟﻔﺮﻕ ﺑﲔ ½ﻣﺘﻰ¼ ﻭ½ﺃﻳﺎﻥ¼ ﺃﻥﹼ ﺍﻟﺜﺎﻧﻴﺔ ﳐﺘﺼﺔ ﺑﺎﻟﺰﻣﺎﻥ ﺍﳌﺴﺘﻘﺒﻞ ﻭﺑﺎﻷﻣﻮﺭ ﺍﻟﻌﻈﺎﻡ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻳﺴﺄﹶﻟﹸﻮﻧﻚ ﻋﻦِ ﺍﻟﺴﺎﻋﺔِ ﺃﹶﻳﺎﻥﹶ ﻣﺮﺳﺎﻫﺎ﴾]ﺍﻷﻋﺮﺍﻑ [١٨٧ :ﻭ﴿ﺃﹶﻳﺎﻥﹶ ﻳﻮﻡ ﺍﻟﺪﻳﻦِ﴾]ﺍﻟﺬﺍﺭﻳﺎﺕ [١٢ :ﻭ ﴿ﺃﹶﻳﺎﻥﹶ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ﴾]ﺍﻟﻘﻴﺎﻣﺔ [٦ :ﻭﻻﻳﻘﺎﻝ½ :ﺃﻳﺎﻥ ﻗﻴﺎﻡ ﺯﻳﺪ¼ ،ﻭﺍﻷﻭﱃ ﺃﻋﻢ ،ﺛﹸﻢ ﻗﻴﻞ :ﺃﺻﻞ ½ﺃﻳﺎﻥ¼½ :ﺃﻱ ﺃﻭﺍﻥ¼ ﻓﺤﺬﻓﺖ ﺍﳍﻤﺰﺓ ﻣﻊ ﺍﻟﻴﺎﺀ ﺍﻷﺧﲑﺓ ﻓﺒﻘﻲ ½ﺃﻳﻮﺍﻥ¼ ﻓﺄﺩﻏﻢ ﺑﻌﺪ ﻗﻠﺐ ﺍﻟﻮﺍﻭ ﻳﺎﺀ ،ﻭﻗﻴﻞ :ﺯِﻳﺪ ﻓِﻲ ½ﺃﻳﻦ¼ ﺗﺸﺪﻳﺪ ﻭﺃﻟﻒ ﻓﺼﺎﺭ½ :ﺃﻳﺎﻥ¼ ،ﻓﺈﻥ ﻗﻠﺖ½ :ﺃﻳﻦ¼ ﻟﻠﻤﻜﺎﻥ ﻭ½ﺃﻳﺎﻥ¼ ﻟﻠﺰﻣﺎﻥ ﻓﻜﻴﻒ ﻳﻜﻮﻥ ½ﺃﻳﻦ¼ ﺃﺻﻞ ½ﺃﻳﺎﻥ؟¼ ،ﻗﻠﻨﺎ :ﺇﻧﻪ ﳝﻜﻦ ﺍﻟﺘﻐﻴﺮ ﻣﻌﲎ ﺑﻌﺪ ﺍﻟﺘﻐﻴﺮ ﻟﻔﻈﺎﹰ" .ﻍ".
) (٢ﻗﻮﻟﻪ] :ﻭﻣﻨﻬﺎ[ ﺃﻱ :ﻣﻦ ﺍﻟﻈﺮﻭﻑ ﺍﳌﺒﻨﻴﺔ ½ﻣﺬ¼ ﻭ½ﻣﻨﺬ¼ ،ﻭﺑﻨﻴﺘﺎ ﻟِﻤﺸﺎﺑﻬﺘﻬﻤﺎ ½ﻣﺬ¼ ﻭ½ﻣﻨﺬ¼ ﺍﻟﹼﺬﹶﻳﻦ ﳘﺎ
i
ﺣﺮﻓﺎﻥ ،ﻓﻘﺪ ﻳﻜﻮﻥ ½ﻣﺬ¼ ﻭ½ﻣﻨﺬ¼ ﺣﺮﻓﹶﻲ ﺟﺮ ﳚﺮ ﺑِﻬﻤﺎ ﻣﺎ ﺑﻌﺪﳘﺎ ،ﻭﺣﻨﻴﺌﺬ ﻳﻜﻮﻥ ﻣﻌﻨﺎﻫﻤﺎ ﻣﺘﻀﻤﻨﹰﺎ ﳌﻌﲎ ½ﻣِﻦ ،¼ﻭﻗﺪ ﻳﻜﻮﻧﺎﻥ ﺍﲰﲔ ﻛﻤﺎ ﻭﻗﻌﺎ ﻫﻬﻨﺎ ﻓﲑﺗﻔﻊ ﻣﺎ ﺑﻌﺪﳘﺎ ،ﻓﻘﺪ ﻳﻜﻮﻧﺎﻥ ﲟﻌﲎ ﺃﻭﻝ ﻣﺪﺓ ﺍﻟﻔﻌﻞ ﺍﻟﹼﺬﻱ ﻗﺒﻠﻬﻤﺎ ﻓﻴﻘﻊ ﺑﻌﺪﳘﺎ ﺍﳌﻔﺮﺩ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻮﺍﻗﻌﺔ ﺧﱪﺍﹰ ﻋﻨﻬﻤﺎ ﻻ ﺍﳌﺜﻨﻰ ﻭﻻ ﺍﻤﻮﻉ ﻭﻻ ﺍﻟﻨﻜﺮﺓ ،ﳓﻮ: ½ﻣﺎ ﺭﺃﻳﺘﻪ ﻣﺬ ﺃﻭ ﻣﻨﺬ ﻳﻮﻡ ﺍﳉﻤﻌﺔ¼ ﺑﺎﻟﺮﻓﻊ ﺃﻱ :ﺃﻭﻝ ﻣﺪﺓ ﻋﺪﻡ ﺭﺅﻳﺘِﻲ ﺇﻳﺎﻩ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ،ﻭﻗﺪ ﻳﻜﻮﻧﺎﻥ ﲟﻌﲎ ﲨﻴﻊ ﻣﺪﺓ ﺍﻟﻔﻌﻞ ﺍﻟﹼﺬﻱ ﻗﺒﻠﻬﻤﺎ ﻓﻴﻘﻊ ﺑﻌﺪﳘﺎ ﺍﻟﺰﻣﺎﻥ ﺍﳌﻘﺼﻮﺩ ﻣﻊ ﺍﳌﺪﺓ ﺍﻟﹼﺘِﻲ ﻗﺼﺪﺕ ﻫﻲ ﻣﻊ ﻋﺪﺩﻫﺎ، ﳓﻮ½ :ﻣﺎ ﺭﺃﻳﺘﻪ ﻣﺬ ﺃﻭ ﻣﻨﺬ ﻳﻮﻣﺎﻥ¼ ﺃﻱ :ﲨﻴﻊ ﻣﺪﺓ ﻋﺪﻡ ﺭﺅﻳﺘِﻲ ﺇﻳﺎﻩ ﻳﻮﻣﺎﻥ؛ ﻭﺫﻟﻚ ﻷﻧﻪ ﻟﹶﻤﺎ ﻗﺼﺪ ﺑﻴﺎﻥ ﲨﻴﻊ ﺍﳌﺪﺓ ﻻ ﺑﺪ ﻣﻦ ﺫﻛﺮ ﺍﳌﺪﺓ ﻣﻊ ﻋﺪﺩ ﻳﺘﻌﻠﹼﻖ ﲜﻤﻴﻌﻬﺎ ﺣﺘﻰ ﻳﻔﻴﺪ" .ﻍ".
١٤٨
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kﺭﺃﻳﺘﻪ ﻣﺬ ﺃﻭ ﻣﻨﺬ ﻳﻮﻡ ﺍﳉﻤﻌﺔ¼ ﰲ ﺟﻮﺍﺏ ﻣﻦ ﻗﺎﻝ½ :ﻣـﱴ ﻣـﺎ ﺭﺃﻳـﺖ ﺯﻳـﺪﺍﹰ¼l ﺃﻱ :ﺃﻭﻝ ﻣﺪﺓ ﺍﻧﻘﻄﺎﻉ ﺭﺅﻳﺘِﻲ ﺇﻳﺎﻩ ﻳﻮﻡ ﺍﻟﹾﺠﻤﻌـﺔ ،ﻭﺑِﻤﻌـﲎ ﲨﻴـﻊ ﺍﻟﹾﻤـﺪﺓ ﺇﻥ
ﺻﻠﺢ ﺟﻮﺍﺑﺎﹰ ﻟـ½ﻛﻢ¼ ﳓﻮ½ :ﻣـﺎ ﺭﺃﻳﺘـﻪ ﻣـﺬ ﺃﻭ ﻣﻨـﺬ ﻳﻮﻣـﺎﻥ¼ ﰲ ﺟـﻮﺍﺏ ﻣـﻦ
ﻗﺎﻝ½ :ﻛﻢ ﻣﺪﺓ ﻣﺎ ﺭﺃﻳﺖ ﺯﻳﺪﺍﹰ¼ ﺃﻱ :ﲨﻴﻊ ﻣﺪﺓ ﻣﺎ ﺭﺃﻳﺘـﻪ ﻳﻮﻣـﺎﻥ ،ﻭﻣﻨـﻬﺎ:
)(١
½ﻟﹶﺪٰﻯ¼ ﻭ½ﻟﹶﺪﻥﹾ¼ ﺑِﻤﻌﲎ ½ﻋﻨﺪ¼ ﳓﻮ½ :ﺍﻟﹾﻤـﺎﻝ ﻟـﺪﻳﻚ¼ ،ﻭﺍﻟﻔـﺮﻕ ﺑﻴﻨـﻬﻤﺎ ﺃﻥﹼ )(٢
½ﻋﻨﺪ¼ ﻻﻳﺸﺘﺮﻁ ﻓﻴﻪ ﺍﳊﻀﻮﺭ ،ﻭﻳﺸﺘﺮﻁ ﺫﻟﻚ ﰲ ½ﻟﺪﻯ¼ ﻭ½ﻟـﺪﻥ¼ ،ﻭﺟـﺎﺀ ﻓﻴﻪ ﻟﻐﺎﺕ ﺃﺧﺮ½ :ﻟﹶﺪﻥِ¼ ﻭ½ﻟﹸﺪﻥَِ¼ ﻭ½ﻟﹶـﺪﻥﹾ¼ ﻭ½ﻟﹶـﺪ ¼ﻭ½ﻟﹸـﺪ ¼ﻭ½ﻟﹸـﺪ ،¼ﻭﻣﻨـﻬﺎ:
)(٣
½ﻗﻂﹼ¼ ﻟﻠﻤﺎﺿﻲ ﺍﻟﹾﻤﻨﻔﻲ ﳓﻮ½ :ﻣﺎ ﺭﺃﻳﺘﻪ ﻗﻂﹼ¼ ،ﻭﻣﻨﻬﺎ½ :ﻋـﻮﺽ ¼ﻟﻠﻤـﺴﺘﻘﺒﻞ )(٤
) (١ﻗﻮﻟﻪ] :ﻭﻣﻨﻬﺎ[ ﺃﻱ :ﻣﻦ ﺍﻟﻈﺮﻭﻑ ﺍﳌﺒﻨﻴﺔ ½ﻟﹶﺪﻯ¼ ﺑﺎﻷﻟﻒ ﺍﳌﻘﺼﻮﺭﺓ ،ﻭ½ﻟﹶﺪﻥﹾ¼ ﺑﻔﺘﺢ ﺍﻟﻼﻡ ﻭﺿﻢ ﺍﻟﺪﺍﻝ ﻭﺳﻜﻮﻥ ﺍﻟﻨﻮﻥ ،ﻭﺑﻨﺎﺅﻫﺎ ﻟﻮﺿﻊ ﺑﻌﺾ ﻟﻐﺎﺗِﻬﺎ ﻭﺿﻊ ﺍﳊﺮﻭﻑ ﻭﺍﻟﺒﻘﻴﺔ ﳏﻤﻮﻟﺔ ﻋﻠﻴﻬﺎ" .ﻱ".
) (٢ﻗﻮﻟﻪ] :ﻟﹶﺪﻥِ[ ﺑﻔﺘﺢ ﺍﻟﻼﻡ ﻭﺳﻜﻮﻥ ﺍﻟﺪﺍﻝ ﻭﻛﺴﺮ ﺍﻟﻨﻮﻥ ،ﻭ½ﻟﹶﺪﻥﹾ¼ ﺑﻔﺘﺢ ﺍﻟﻼﻡ ﻭﺍﻟﺪﺍﻝ ﻭﺳﻜﻮﻥ ﺍﻟﻨﻮﻥ ،ﻭ½ﻟﹸﺪ¼ ﺑﻀﻢ ﺍﻟﻼﻡ ﻭﺳﻜﻮﻥ ﺍﻟﺪﺍﻝ ،ﻭ½ﻟﹶﺪ ¼ﺑﻔﺘﺢ ﺍﻟﻼﻡ ﻭﺿﻢ ﺍﻟﺪﺍﻝ ،ﻭ½ﻟﹶﺪ ¼ﺑﻔﺘﺢ ﺍﻟﻼﻡ ﻭﺳﻜﻮﻥ ﺍﻟﺪﺍﻝ ،ﻭﻓﻴﻬﺎ ﻟﻐﺎﺕ ﺃﻳﻀﺎﹰ ﳓﻮ½ :ﻟﹶﺪِﻥﹾ¼ ﺑﻔﺘﺢ ﺍﻟﻼﻡ ﻭﻛﺴﺮ ﺍﻟﺪﺍﻝ ﻭﺳﻜﻮﻥ ﺍﻟﻨﻮﻥ ،ﻭ½ﻟﹸﺪﻥِ¼ ﺑﻀﻢ ﺍﻟﻼﻡ ﻭﺳﻜﻮﻥ ﺍﻟﺪﺍﻝ ﻭﻛﺴﺮ ﺍﻟﻨﻮﻥ ،ﻭ½ﻟﹶﺪِ¼ ﺑﻔﺘﺢ ﺍﻟﻼﻡ ﻭﻛﺴﺮ ﺍﻟﺪﺍﻝ" .ﻍ".
) (٣ﻗﻮﻟﻪ] :ﻭﻣﻨﻬﺎ[ ﺃﻱ :ﻣﻦ ﺍﻟﻈﺮﻭﻑ ﺍﳌﺒﻨﻴﺔ ½ﻗﹶﻂﱡ¼ ﺑﻔﺘﺢ ﺍﻟﻘﺎﻑ ﻭﺿﻢ ﺍﻟﻄﺎﺀ ﺍﳌﺸﺪﺩﺓ ،ﻭﻓﻴﻬﺎ ﻟﻐﺎﺕ ﺃﺧﺮﻯ
ﻭﻫﻲ½ :ﻗﹸﻂﱡ¼ ﺑﻀﻢ ﺍﻟﻘﺎﻑ ﻭﺍﻟﻄﺎﺀ ﺍﳌﺸﺪﺩﺓ ﺍﳌﻀﻤﻮﻣﺔ ،ﻭ½ﻗﹸﻂﱢ¼ ﺑﻀﻢ ﺍﻟﻘﺎﻑ ﻭﻛﺴﺮ ﺍﻟﻄﺎﺀ ﺍﳌﺸﺪﺩﺓ ،ﻭ½ﻗﹸﻂﱠ¼ ﺑﻀﻢ ﺍﻟﻘﺎﻑ ﻭﻓﺘﺢ ﺍﻟﻄﺎﺀ ﺍﳌﺸﺪﺩﺓ ،ﻭ½ﻗﹶﻂﹸ¼ ﺑﻔﺘﺢ ﺍﻟﻘﺎﻑ ﻭﺿﻢ ﺍﻟﻄﺎﺀ ﺍﳌﺨﻔﹼﻔﺔ ،ﻭ½ﻗﹸﻂﹸ¼ ﺑﻀﻢ ﺍﻟﻘﺎﻑ ﻭﺍﻟﻄﺎﺀ ﺍﳌﺨﻔﹼﻔﺔ ﺍﳌﻀﻤﻮﻣﺔ ،ﻭ½ﻗﹶﻂﹾ¼ ﺑﻔﺘﺢ ﺍﻟﻘﺎﻑ ﻭﺳﻜﻮﻥ ﺍﻟﻄﺎﺀ ﻣﺜﻞ ½ﻗﹶﻂﹾ¼ ﺍﻟﹼﺬﻱ ﻫﻮ ﺍﺳﻢ ﻓﻌﻞ ،ﻭﺃﻓﺼﺢ ﻫﺬﻩ ﺍﻟﻠﻐﺎﺕ ﺍﻷﻭﱃ ،ﻭﺑﻨﺎﺀ ﺍﳌﺨﻔﹼﻔﺔ ﻟﻜﻮﻧِﻬﺎ ﻣﻮﺿﻮﻋﺔ ﻭﺿﻊ ﺍﳊﺮﻭﻑ ،ﻭﺑﻨﺎﺀ ﺍﳌﺸﺪﺩﺓ ﳌﺸﺎﺑﻬﺘﻬﺎ ﺑﺄﺧﺘﻬﺎ ﺍﳌﺨﻔﹼﻔﺔ" .ﻍ" ﻭﻏﲑﻩ.
) (٤ﻗﻮﻟﻪ] :ﻭﻣﻨﻬﺎ[ ﺃﻱ :ﻣﻦ ﺍﻟﻈﺮﻭﻑ ﺍﳌﺒﻨﻴﺔ ½ﻋﻮﺽ¼ ﻟﻠﻤﺴﺘﻘﺒﻞ ﺍﳌﻨﻔِﻲ ﳓﻮ½ :ﻻ ﺃﺿﺮﺑﻪ ﻋﻮﺽ¼ ،ﻭﺑﻨﻴﺖ
i
½ﻋﻮﺽ¼ ﻟﺘﻀﻤﻨﻬﺎ ﻣﻌﲎ ﺣﺮﻑ ﺍﻹﺿﺎﻓﺔ ،ﻭﻟﺸﺒﻪ ﺍﳊﺮﻑ ﻓِﻲ ﺍﻻﺣﺘﻴﺎﺝ ﺇﻟﹶﻰ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ؛ ﺇﺫ ﻣﻌﲎ ½ﻻ
j
Å
١٤٩
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kﻤﻨﻔﻲ ،ﳓﻮ½ :ﻻ ﺃﺿﺮﺑﻪ ﻋﻮﺽ¼ ،ﻭﺍﻋﻠـﻢ ﺃﻧـﻪ ﺇﺫﺍ ﺃﺿـﻴﻒ ﺍﻟﻈـﺮﻭﻑ ﺇﱃl ﺍﻟﹾ )(١
ﺍﻟﹾﺠﻤﻠﺔ ﺃﻭ ﺇﱃ ½ﺇﺫ¼ ﺟﺎﺯ ﺑﻨﺎﺅﻫﺎ ﻋﻠﻰ ﺍﻟﻔﺘﺢ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻫﺬﹶﺍ ﻳﻮﻡ ﻳﻨﻔﹶـﻊ ﺍﻟﺼﺎ ِﺩﻗِﲔ ﺻِﺪﻗﹸﻬﻢ]﴾ﺍﳌﺎﺋﺪﺓ [١١٩ :ﻭﻛـ½ﻳﻮﻣﺌـﺬ¼ ﻭ½ﺣﻴﻨﺌـﺬ¼ ،ﻭﻛـﺬﻟﻚ )(٢
)(٣
½ﻣﺜﻞ¼ ﻭ½ﻏﲑ¼ ﻣﻊ ½ﻣﺎ¼ ﻭ½ﺃﻥﹾ¼ ﻭ½ﺃﻥﹼ¼ ﺗﻘﻮﻝ½ :ﺿﺮﺑﺘﻪ ﻣﺜﻞﹶ ﻣـﺎ ﺿـﺮﺏ ﺯﻳـﺪ ﻭﻏﲑ ﺃﻥﹾ ﺿﺮﺏ ﺯﻳﺪ¼ ،ﻭﻣﻨﻬﺎ½ :ﺃﻣﺲِ¼ ﺑﺎﻟﻜﺴﺮ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﹾﺤﺠﺎﺯ. )(٤
ﺃﺿﺮﺑﻪ ﻋﻮﺽ¼½ :ﻻ ﺃﺿﺮﺑﻪ ﻋﻮﺽ ﺍﻟﻌﺎﺋﻀﲔ¼ ،ﻭﺍﻟﻌﺎﺋﺾ ﺍﻟﺒﺎﻗﻲ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ﺃﻱ :ﻭﻗﺖ ﺑﻘﺎﺀ ﺍﻟﺒﺎﻗﲔ، ﻭﺣﻜﻤﻬﺎ ﺣﻴﻨﺌﺬ ﻣﺜﻞ ½ﻗﺒﻞ¼ ﻭ½ﺑﻌﺪ¼ ،ﻭﻟﺬﺍ ﺑﻨﻴﺖ ﻋﻠﻰ ﺍﻟﻀﻢ ﻛـ½ﻗﺒﻞ¼ ﻭ½ﺑﻌﺪ¼" .ﻍ".
) (١ﻗﻮﻟﻪ] :ﺇﺫﺍ ﺃﺿﻴﻒ ﺍﻟﻈﺮﻭﻑ[ ﺃﻱ :ﺍﻟﻈﺮﻭﻑ ﺍﳌﻌﺮﺑﺔ ﻻ ﺍﻟﻈﺮﻭﻑ ﺍﳌﺒﻨﻴﺔ ﺍﳌﺬﻛﻮﺭﺓ؛ ﻷﺎ ﺇﺫﺍ ﺃﺿﻴﻔﺖ ﺇﻟﹶﻰ ﺍﳉﻤﻠﺔ ﳚﺐ ﺑﻨﺎﺀﻫﺎ ﻛﻤﺎ ﻓِﻲ ½ﺇِﺫﹶﺍ¼ ﻭ½ﺣﻴﺚﹸ¼ ،ﻭﺇﻧﻤﺎ ﺟﺎﺯ ﺑﻨﺎﺀ ﺍﻟﻈﺮﻭﻑ ﺍﳌﻌﺮﺑﺔ ﺍﳌﻀﺎﻓﺔ ﺇﻟﹶﻰ ﺍﳉﻤﻠﺔ؛ ﻷﺎ ﺍﻛﺘﺴﺒﺖ ﺍﻟﺒﻨﺎﺀ ﻣﻦ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﻭﻫﻮ ﺍﳉﻤﻠﺔ ،ﻓﺈﻧﻬﺎ ﻣﺒﻨﻴﺔ ﺍﻷﺻﻞ ﻋﻨﺪ ﺻﺎﺣﺐ "ﺹ"، ﻭﻓِﻲ ﻗﻮﻟﻪ½ :ﺟﺎﺯ ﺑﻨﺎﺅﻫﺎ¼ ﺇﺷﺎﺭﺓ ﺇﻟﹶﻰ ﺃﻥﹼ ﺇﻋﺮﺍﺑﻬﺎ ﺃﻳﻀﺎﹰ ﺟﺎﺋﺰ ﻟﻜﻮﻧِﻬﺎ ﺃﲰﺎﺀ ﻣﺴﺘﺤﻘﹼﺔ ﻟﻺﻋﺮﺍﺏ ،ﻭﻛﺴﺐ ﺍﻟﺒﻨﺎﺀ ﻣﻦ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﻟﻴﺲ ﺑﻮﺍﺟﺐ ،ﺍﳊﺎﺻﻞ ﺃﻥﹼ ﺍﻟﻈﺮﻭﻑ ﺍﻟﹼﺘِﻲ ﺗﻜﻮﻥ ﻣﻀﺎﻓﺔ ﺇﻟﹶﻰ ﺍﳉﻤﻠﺔ ﺟﻮﺍﺯﺍﹰ ﻛـ½ﻳﻮﻡ¼ ﻭ½ﻟﻴﻠﺔ¼ ﻭ½ﺣﲔ¼ ﻭ½ﻭﻗﺖ¼ ﻭ½ﺯﻣﺎﻥ¼ ﺟﺎﺯ ﺑﻨﺎﺅﻫﺎ ،ﻭﺍﻟﻈﺮﻭﻑ ﺍﻟﹼﺘِﻲ ﺗﻜﻮﻥ ﻣﻀﺎﻓﺔ ﺇﻟﹶﻰ ﺍﳉﻤﻠﺔ ﻭﺟﻮﺑﺎﹰ ﻣﺜﻞ½ :ﺇِﺫﹾ¼ ﻭ½ﺇِﺫﹶﺍ¼ ﻭ½ﺣﻴﺚﹸ¼ ﻭﺟﺐ ﺑﻨﺎﺅﻫﺎ ﻛﻤﺎ ﻋﺮﻓﺖ" .ﻍ".
) (٢ﻗﻮﻟﻪ] :ﻛـ½ﻳﻮﻣﺌﺬ¼[ ﻣﻌﻨﺎﻩ½ :ﻳﻮﻡ ﺇﺫﺍ ﻛﺎﻥ ﻛﺬﺍ¼ ﻓﺈﻥﹼ ½ﻳﻮﻡ¼ ﻣﻀﺎﻑ ﺇﻟﹶﻰ ½ﺇﺫﺍ¼ ﺍﳌﻀﺎﻓﺔِ ﺇﻟﹶﻰ ﺍﳉﻤﻠﺔ ﻓﺠﺎﺯ ﺑﻨﺎﺅﻩ ﻋﻠﻰ ﺍﻟﻔﺘﺤﺔ ،ﻭﻛﺬﺍ ½ﺣﻴﻨﺌﺬ¼ ﻣﻌﻨﺎﻩ½ :ﺣﲔ ﺇﺫﺍ ﻛﺎﻥ ﻛﺬﺍ¼.
) (٣ﻗﻮﻟﻪ] :ﻭﻛﺬﻟﻚ[ ﺃﻱ :ﻛﻤﺎ ﺃﻥﹼ ﺍﻟﻈﺮﻭﻑ ﺍﳌﺬﻛﻮﺭﺓ ﺟﺎﺯ ﺑﻨﺎﺅﻫﺎ ﻋﻠﻰ ﺍﻟﻔﺘﺢ ﻣﻊ ﺟﻮﺍﺯ ﺇﻋﺮﺍﺑِﻬﺎ ﻛﺬﻟﻚ
ﻛﻠﻤﺔ ½ﻣﺜﻞ¼ ﻭ½ﻏﲑ¼ ﻣﻘﺮﻭﻧﺔ ﻣﻊ ½ﻣﺎ¼ ﻭ½ﺃﻥﹼ¼ ﺍﳌﻔﺘﻮﺣﺔ ﺍﳌﺜﻘﹼﻠﺔ ﻭﺍﳌﺨﻔﹼﻔﺔ ﻓِﻲ ﺟﻮﺍﺯ ﺑﻨﺎﺀﳘﺎ ﻋﻠﻰ ﺍﻟﻔﺘﺢ، ﺃﻱ :ﳚﻮﺯ ﺑﻨﺎﺅﳘﺎ ﺣﺎﻝ ﻛﻮﻧِﻬﻤﺎ ﻣﻀﺎﻓﺘﲔ ﺇﻟﹶﻰ ﺃﺣﺪﳘﺎ ،ﻭﺇﻧﻤﺎ ﺟﺎﺯ ﺑﻨﺎﺅﳘﺎ ﻹﺿﺎﻓﺘﻬﻤﺎ ﺇﻟﹶﻰ ﺍﳉﻤﻠﺔ ﺻﻮﺭﺓ ﻟﺸﺒﻬﻬﻤﺎ ﺑﺎﻟﻈﺮﻑ ﻓِﻲ ﺍﻹﺎﻡ ﻭﻓِﻲ ﺍﻻﺣﺘﻴﺎﺝ ﺇﻟﹶﻰ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﻟﺮﻓﻊ ﺍﻹﺎﻡ.
) (٤ﻗﻮﻟﻪ] :ﻭﻣﻨﻬﺎ[ ﺃﻱ :ﻣﻦ ﺍﻟﻈﺮﻭﻑ ﺍﳌﺒﻨﻴﺔ ½ﺃﹶﻣﺲِ¼ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﻓِﻲ ½ﺃﹶﻣﺲِ¼ ﺧﻼﻓﻬﻢ ،ﻓﺈﺫﺍ ﺃﺭﺩﺕ ﺑﻪ ﺍﻟﻴﻮﻡ
i
ﺍﻟﹼﺬﻱ ﻗﺒﻞ ﻳﻮﻣﻚ ﻓﺄﻫﻞ ﺍﳊﺠﺎﺯ ﻳﺒﻨﻮﻧﻪ ﻋﻠﻰ ﺍﻟﻜﺴﺮ ﻓﻴﻘﻮﻟﻮﻥ½ :ﻣﻀﻰ ﺃﹶﻣﺲِ¼ ﻭ½ﺍﻋﺘﻜﻔﺖ ﺃﹶﻣﺲِ¼ ﻭ½ﻣﺎ ﺭﺃﻳﺘﻪ ﻣﺬ ﺃﹶﻣﺲِ¼ ﺑﺎﻟﻜﺴﺮ ﻓِﻲ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺜﻼﺙ ،ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ :ﻉ
١٥٠
j
ﰲ
kﻭﺍﳋﺎﲤﺔ :ﰲ ﺳﺎﺋﺮ ﺃﺣﻜـﺎﻡ ﺍﻻﺳـﻢ ﻭﻟﻮﺍﺣﻘـﻪ ﻏـﲑ ﺍﻹﻋـﺮﺍﺏ ﻭﺍﻟﺒﻨـﺎﺀ ﻭﻓﻴﻬـﺎl )(١
ﻓﺼﻮﻝ : .ﺍﻋﻠﻢ ﺃﻥﹼ ﺍﻻﺳـﻢ ﻋﻠـﻰ ﻗـﺴﻤﲔ :ﻣﻌﺮِﻓـﺔ ﻭﻧﻜِـﺮﺓ ،ﺍﻟﹾﻤﻌﺮِﻓـﺔ )(٢
ﺍﺳــﻢ ﻭﺿــﻊ ﻟــﺸﻲﺀ ﻣﻌ ـﻴﻦ ،ﻭﻫــﻲ ﺳ ـﺘﺔ ﺃﻗــﺴﺎﻡ :ﺍﻟﹾﻤــﻀﻤﺮﺍﺕ ﻭﺍﻷﻋــﻼﻡ )(٤
)(٣
ﻭﺍﳌﺒﻬﻤﺎﺕ ﺃﻋﲏ :ﺃﲰﺎﺀ ﺍﻹﺷﺎﺭﺍﺕ ﻭﺍﳌﻮﺻﻮﻻﺕ ،ﻭﺍﳌﻌﺮﻑ ﺑـﺎﻟﻼﻡ، ﺍﹶﻟﹾﻴﻮﻡ ﺃﹶﻋﻠﹶﻢ ﻣﺎ ﻳﺠِﻲﺀُ ﺑِﻪِ ﻭﻣﻀﻰ ﺑِﻔﹶﺼﻞِ ﻗﹶﻀﺎﺋِﻪِ ﺃﹶﻣﺲِ
ﻓـ½ﺃﹶﻣﺲِ¼ ﻓِﻲ ﺍﻟﺒﻴﺖ ﻓﺎﻋﻞ ﺑـ½ﻣﻀﻰ¼ ﻭﻫﻮ ﻣﻜﺴﻮﺭﻛﻤﺎ ﺗﺮﻯ ،ﻭﺍﻓﺘﺮﻗﺖ ﺑﻨﻮ ﺗﻤﻴﻢ ﻓﺮﻗﺘﲔ ﻓﻤﻨﻬﻢ ﻣﻦ ﺃﻋﺮﺑـﻪ ﺑﺎﻟﻀﻤﺔ ﺭﻓﻌﺎﹰ ﻭﺑﺎﻟﻔﺘﺤﺔ ﻧﺼﺒﺎﹰ ﻭﺟﺮﺍ ﻛﺈﻋﺮﺍﺏ ﻏﲑ ﺍﳌﻨﺼﺮﻑ ،ﻓﻘﺎﻝ½ :ﻣـﻀﻰ ﺃﻣـﺲ ¼ﺑﺎﻟـﻀﻢ ،ﻭ½ﺍﻋﺘﻜـﻒ ﺃﻣﺲ ¼ﻭ½ﻣﺎ ﺭﺃﻳﺘﻪ ﻣﺬ ﺃﻣﺲ ¼ﺑﺎﻟﻔﺘﺢ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﺃﻋﺮﺑﻪ ﺑﺎﻟﻀﻤﺔ ﺭﻓﻌﺎﹰ ﻭﺑﻨﺎﻩ ﻋﻠﻰ ﺍﻟﻜﺴﺮ ﻧﺼﺒﺎﹰ ﻭﺟـﺮﺍ ،ﻭﺇﺫﺍ ﺃﺿﻴﻒ ﺃﻭ ﺩﺧﻠﻪ ﺍﻟﻼﻡ ﺃﻭ ﻛﺎﻥ ﻧﻜﺮﺓ ﻛﺎﻥ ﻣﻌﺮﺑﺎﹰ ﺑﺎﻻﺗﻔﺎﻕ ،ﻳﻘﺎﻝ½ :ﻣﻀﻰ ﺃﻣﺴﻨﺎ¼ ﻭ½ﺍﻋﺘﻜﻔﻨﺎ ﺍﻷﻣﺲ ¼ﻭ½ﻣﺎ ﺭﺃﻳﻨﺎ ﻣﺬ ﺍﻷﻣﺲِ¼ ﻭ½ﻛﻞﹼ ﻏﺪٍ ﺻﺎﺋﺮ ﺃﻣﺴﺎﹰ¼" .ﺷﻖ" ﻭﻏﲑﻩ.
) (١ﻗﻮﻟﻪ] :ﻣﻌﺮﻓﺔ[ﻣﺼﺪﺭ ﻣﻌﻨﺎﻩ½ :ﺷﻨﺎﺧﱳ¼ ﻟﻜﻦ ﻫـﺬﺍ ﻣﻌـﲎ ﻟﻐـﻮﻱ ،ﻭﺃﻣـﺎ ﻓِـﻲ ﺍﻻﺻـﻄﻼﺡ ﻓﻴﻄﻠـﻖ ﻋﻠـﻰ ﻣـﺎ ﻓﻴـﻪ ﺍﻟﺘﻌﺮﻳﻒ ﺃﻱ :ﻣﺼﺪﺭ ﻣﺒﻨِﻲ ﻟﻠﻤﻔﻌﻮﻝ ﺃﻱ :ﺍﳌﻌﺮﻓﺔ ﲟﻌﲎ ﺍﳌﻌﺮﻑ".ﻣﻖ"ﻭﻏﲑﻩ.
) (٢ﻗﻮﻟﻪ] :ﻟﺸﺊ ﻣﻌﻴﻦ[ ﺍﳌﺮﺍﺩ ﺑﺸﺊ ﻣﻌﻴﻦ ﺃﻋﻢ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻓﺮﺩﺍﹰ ﻣﻌﻴﻨﺎﹰ ﻛـ½ﺯﻳﺪ¼ ﻭ½ﺍﻟﺮﺟﻞ¼ ،ﺃﻭ ﺟﻨﺴﺎﹰ ﻣﻌﻴﻨﺎﹰ
ﻛـ½ﺃﺳﺎﻣﺔ¼ ﻋﻠﻤﺎﹰ ﳉﻨﺲ ﺍﻷﺳﺪ ،ﺃﻭ ﲨﺎﻋﺔ ﻣﻌﻴﻨﺔ ﻣﻦ ﻛﻞﹼ ﺃﻓـﺮﺍﺩ ﺟـﻨﺲ ﺃﻭ ﻣـﻦ ﺑﻌـﻀﻬﺎ ﻛـﺎﳌﻌﺮﻑ ﺑـﻼﻡ ﺍﻻﺳﺘﻐﺮﺍﻕ ﻭﺍﳉﻤﻊ ﺍﳌﻌﻬﻮﺩ" .ﻱ".
) (٣ﻗﻮﻟﻪ] :ﺍﳌﺒﻬﻤﺎﺕ[ ﺃﻱ :ﺃﲰﺎﺀ ﺍﻹﺷﺎﺭﺓ ﻭﺍﳌﻮﺻﻮﻻﺕ ﳓﻮ½ :ﻫﺬﺍ¼ ﻭ½ﺍﻟـﺬﻱ¼ ،ﻭﺇﻧﻤـﺎ ﺳـﻤﻴﺖ ﻫـﺬﻩ ﺍﻷﲰـﺎﺀ ﻣﺒﻬﻤﺎﺕ؛ ﻷﻥﹼ ﺍﺳﻢ ﺍﻹﺷﺎﺭﺓ ﻣﻦ ﻏﲑ ﺇﺷﺎﺭﺓ ﺣﺴﻴﺔ ﺇﻟﹶﻰ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﻣﺒﻬﻢ ﻋﻨﺪ ﺍﳌﺨﺎﻃﹶﺐ؛ ﻷﻥﹼ ﲝﻀﺮﺓ ﺍﳌﺘﻜﻠﹼﻢ ﺃﺷﻴﺎﺀ ﳛﺘﻤﻞ ﺃﻥ ﺗﻜﻮﻥ ﻣﺸﺎﺭﺍﹰ ﺇﻟﻴﻬﺎ ،ﻭﻛﺬﺍ ﺍﺳﻢ ﺍﳌﻮﺻﻮﻝ ﻣﻦ ﻏﲑ ﺍﻟﺼﻠﺔ ﻣﺒﻬﻢ ﻋﻨﺪ ﺍﳌﺨﺎﻃﺐ" .ﺳﻦ" ﻭﻏﲑﻩ.
) (٤ﻗﻮﻟﻪ] :ﺍﳌﻌﺮﻑ ﺑﺎﻟﻼﻡ[ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺍﻟﻼﻡ ﻟﻠﻌﻬﺪ ﺍﳋﺎﺭﺟﻲ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺃﹶﺭﺳـﻠﹾﻨﺎ ﺇِﻟﹶـﻰ ﻓِﺮﻋـﻮﻥﹶ ﺭﺳـﻮﻻﹰ
i
ﻓﹶﻌﺼﻰ ﻓِﺮﻋﻮﻥﹸ ﺍﻟ ﺮﺳﻮﻝﹶ﴾]ﺍﳌﺰﻣﻞ ،[١٦-١٥ :ﻭﻛﻘﻮﻟﻚ½ :ﺍﺩﺧﻞ ﺍﻟـﺴﻮﻕ¼ ﺇﺫﺍ ﻛﺎﻧـﺖ ﻣﻌﻬـﻮﺩﺓ ﺑﻴﻨـﻚ ﻭﺑـﲔ ﳐﺎﻃﺒﻚ ،ﺃﻭ ﻟﻠﺠﻨﺲ ﳓﻮ½ :ﺃﻫﻠﻚ ﺍﻟﻨﺎﺱ ﺍﻟﺪﻳﻨﺎﺭ ﻭﺍﻟﺪﺭﻫﻢ¼ ،ﺃﻭ ﻟﻼﺳﺘﻐﺮﺍﻕ ﳓﻮ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ﴿ :ﺇِﻥﱠ ﺍﻟﹾﺈِﻧـﺴﺎﻥﹶ ﻟﹶﻔِﻲ ﺧﺴﺮٍ ﺇِﻟﱠﺎ ﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍ﴾]ﺍﻟﻌﺼﺮ ،[٣-٢ :ﻭﺃﻣﺎ ﺍﻟﻼﻡ ﺍﻟﺰﺍﺋﺪﺓ ﻓﻬﻲ ﻟﺘﺤﺴﲔ ﺍﻟﻠﻔﻆ ﻭﺗﺰﻳﻴﻨﻪ ﻭﻟﻴﺴﺖ ﻟﻠﺘﻌﺮﻳـﻒ ﻛﺎﻟﻼﻡ ﻓِﻲ ½ﺍﻟﻠﺌﻴﻢ¼ ﻓِﻲ ﻗﻮﻟِﻬﻢ½ :ﻭﻟﻘﺪ ﺃﻣﺮ ﻋﻠﻰ ﺍﻟﻠﺌﻴﻢ ﻳﺴﺒﻨِﻲ¼ ﻷﻧـﻪ ﻗـﺎﻝ ﺑﻌـﻀﻬﻢ :ﺇﻥﹼ ﺍﻟـﻼﻡ ﻓﻴـﻪ ﺯﺍﺋـﺪﺓ ﻭﻟِﻬـﺬﺍ ﺟﻌﻞ ﲨﻠﺔ ½ﻳﺴﺒﲏ¼ ﺻﻔﺔ ﻟﻪ ،ﻭﺇﻧﻤﺎ ﱂ ﻳﺘﻌﺮﺽ ﺍﳌﺺ ﻟﻠﻤﻌﺮﻑ ﺑﺎﳌﻴﻢ ﻛﻤﺎ ﻓِﻲ ﻗﻮﻟﻪ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ:
j
Å
١٥١
ﰲ
kﻭﺍﳌﻀﺎﻑ ﺇﱃ ﺃﺣﺪﻫﺎ ﺇﺿﺎﻓﺔ ﻣﻌﻨﻮﻳـﺔ ،ﻭﺍﳌﻌـﺮﻑ ﺑﺎﻟﻨـﺪﺍﺀ ،ﻭﺍﻟﻌﻠـﻢ ﻣـﺎl )(١
)(٢
)(٤
)(٣
)(٥
ﻭﺿﻊ ﻟﺸﺊ ﻣﻌﻴﻦ ﻻ ﻳﺘﻨﺎﻭﻝ ﻏﲑﻩ ﺑﻮﺿﻊ ﻭﺍﺣﺪ .......................، ½ﻟﻴﺲ ﻣﻦ ﺍﻣﱪ ﺍﻣﺼﻴﺎﻡ ﻓِﻲ ﺍﻣﺴﻔﺮ¼ "ﺷﻒ" .ﻷﻥﹼ ﺍﳌﻴﻢ ﻣﺒﺪﻟﺔ ﻣﻦ ﺍﻟﻼﻡ؛ ﺇﺫ ﺃﺻﻠﻪ½ :ﻟﻴﺲ ﻣﻦ ﺍﻟﱪ ﺍﻟـﺼﻴﺎﻡ ﻓِـﻲ ﺍﻟﺴﻔﺮ¼ ﻓﻼ ﻳﻌﺪ ﻣﺎ ﺩﺧﻠﺖ ﻋﻠﻴﻪ ﻫﻲ ﻗﺴﻤﺎﹰ ﺁﺧﺮ ﻣﻦ ﺍﳌﻌﺎﺭﻑ" .ﻭ" ﻭﻏﲑﻩ.
) (١ﻗﻮﻟﻪ] :ﺇﱃ ﺃﺣﺪﻫﺎ[ ﺃﻱ :ﺇﱃ ﺃﺣﺪ ﺍﳌﻌﺎﺭﻑ ﺍﳌﺬﻛﻮﺭﺓ ﻏﲑﺍﳌﻨﺎﺩﻯ؛ ﻷﻥﹼ ﺍﻹﺿﺎﻓﺔ ﺇﻟﻴﻪ ﳑﺘﻨﻌﺔ.
) (٢ﻗﻮﻟﻪ] :ﺇﺿﺎﻓﺔ ﻣﻌﻨﻮﻳﺔ[ ﻓﻘﻮﻟﻪ½ :ﺇﺿﺎﻓﺔ¼ ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺃﻧـﻪ ﻣﻔﻌـﻮﻝ ﻣﻄﻠـﻖ ،ﻭ½ﻣﻌﻨﻮﻳـﺔ¼ ﺻـﻔﺔ ½ﺇﺿـﺎﻓﺔ¼، ﻭﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺍﻹﺿﺎﻓﺔ ﺑﻼ ﻭﺍﺳﻄﺔ ﳓﻮ½ :ﻏﻼﻡ ﺯﻳﺪ¼ ،ﺃﻭ ﺑﻮﺍﺳﻄﺔ ﳓﻮ½ :ﻓﺮﺱ ﻏﻼﻡ ﺯﻳﺪ¼ ،ﺃﻭ ﺑﻮﺍﺳﻄﺘﲔ ﳓﻮ½ :ﻭﺟﻪ ﻓﺮﺱ ﻏﻼﻡ ﺯﻳﺪ¼ ،ﺃﻭ ﺑﻮﺳﺎﺋﻂ ﳓﻮ½ :ﳉﺎﻡ ﻭﺟﻪ ﻓﺮﺱ ﻏـﻼﻡ¼ ﺇﻻﹼ ½ﳓـﻮ¼ ﻭ½ﻣﺜـﻞ¼ ﻭ½ﻏـﲑ¼ ﻭ½ﺷﺒﻪ¼ ﻓﺈﻧﻬﺎ ﻻ ﺗﻜﻮﻥ ﻣﻌﺮﻓﺔ ﺑﺈﺿﺎﻓﺘﻬﺎ ﺇﱃ ﺍﳌﻌﺮﻓﺔ ﻟﺘﻮﻏﹼﻞ ﺍﻹﺎﻡ ﻓﻴﻬﺎ ،ﻭﻓِﻲ ﻗﻮﻟﻪ½ :ﻣﻌﻨﻮﻳﺔ¼ ﺍﺣﺘﺮﺍﺯ ﻋـﻦ ﺍﻹﺿﺎﻓﺔ ﺍﻟﻠﻔﻈﻴﺔ؛ ﻓﺈﻧﻬﺎ ﻻ ﺗﻔﻴﺪ ﺍﻟﺘﻌﺮﻳﻒ" .ﻭ" ﻭﻏﲑﻩ.
) (٣ﻗﻮﻟﻪ] :ﺍﳌﻌﺮﻑ ﺑﺎﻟﻨﺪﺍﺀ[ ﳓﻮ½ :ﻳﺎ ﺭﺟﻞ¼ ﻋﻨﺪ ﻗﺼﺪ ﺍﻟﺘﻌﻴﲔ ،ﻭﺃﻣﺎ ﻋﻨﺪ ﻋﺪﻡ ﻗﺼﺪ ﺍﻟﺘﻌﻴﲔ ﻓﻴﻜﻮﻥ ﻧﻜﺮﺓ ﻛﻘﻮﻝ ﺍﻟﻌﻤﻰ½ :ﻳﺎ ﺭﺟﻼ ﺧﺬ ﺑﻴﺪﻱ¼ ،ﻭﻓِﻲ ﺫﻛﺮ ﺍﳌﻌﺮﻑ ﺑﺎﻟﻨﺪﺍﺀ ﻧﻈﺮ؛ ﻷﻧﻪ ﺭﺍﺟﻊ ﺇﱃ ﺍﳌﻌـﺮﻑ ﺑـﺎﻟﻼﻡ؛ ﺇﺫ ﺃﺻـﻞ ½ﻳـﺎ ﺭﺟﻞ¼½ :ﻳﺄﻳﻬﺎ ﺍﻟﺮﺟﻞ¼ ،ﻳﻌﲏ :ﺃﻧﻪ ﻛﺎﻥ ﻓِﻲ ﺍﻷﺻﻞ ﻣﻌﺮﻓﺎﹰ ﺑﺎﻟﻼﻡ ﻭﳍﺬﺍ ﱂ ﻳﺬﻛﺮﻩ ﺍﳌﺘﻘﺪﻣﻮﻥ" .ﻍ" ﻭﻏﲑﻩ.
) (٤ﻗﻮﻟــﻪ] :ﺍﻟﻌﻠــﻢ ...ﺇﱁ[ ﺇﻧﻤــﺎ ﺧــﺺ ﺍﻟﻌﻠــﻢ ﺑــﺎﻟﺘﻌﺮﻳﻒ؛ ﻷﻥﹼ ﺗﻌﺮﻳــﻒ ﺃﲰــﺎﺀ ﺍﻹﺷــﺎﺭﺓ ﻭﺍﳌــﻀﻤﺮﺍﺕ
ﻭﺍﳌﻮﺻﻮﻻﺕ ﻣﺬﻛﻮﺭﺓ ﻓﻴﻤﺎ ﺳﺒﻖ ﻓﻼ ﺣﺎﺟﺔ ﺇﱃ ﺗﻌﺮﻳﻔﻬﺎ ﺛﺎﻧﻴﺎﹰ ،ﻭﻣﻌﲎ ﺍﳌﻀﺎﻑ ﺇﱃ ﺃﺣـﺪ ﺍﳌﻌـﺎﺭﻑ ﻏـﲑ ﺍﳌﻨﺎﺩﻯ ﻇﺎﻫﺮ ،ﻭﺍﳌﻌﺮﻑ ﺑﺎﻟﻼﻡ ﻭﺍﻟﻨﺪﺍﺀ ﻣﺴﺘﻐﻦ ﻋﻦ ﺍﻟﺘﻌﺮﻳﻒ ،ﻭﺗﻌﺮﻳﻒ ﺍﻟﻌﻠﻢ ﻏﲑ ﻣﺬﻛﻮﺭ ﻭﻻ ﻇﺎﻫﺮ ﻭﻻ ﻣﺴﺘﻐﻦ ﻋﻦ ﺍﻟﺘﻌﺮﻳﻒ ﻓﺨﺼﻪ ﺑﺎﻟﺘﻌﺮﻳﻒ ،ﻓﻘﺎﻝ½ :ﺍﻟﻌﻠﻢ ﻣﺎ ...ﺇﱁ¼ ،ﻓﻘﻮﻟﻪ½ :ﻟـﺸﺊ ﻣﻌـﻴﻦ¼ ﺟـﻨﺲ ﻳﺘﻨـﺎﻭﻝ ﺍﳌﻌﺎﺭﻑ ﻛﻠﹼﻬﺎ ،ﻭﻗﻮﻟﻪ½ :ﻻ ﻳﺘﻨﺎﻭﻝ ﻏﲑﻩ¼ ﻓﺼﻞ ﺧﺮﺝ ﺑﻪ ﻣﺎ ﺳـﻮﻯ ﺍﻟﻌﻠـﻢ؛ ﻷﻧـﻪ ﻻ ﻳﺘﻨـﺎﻭﻝ ﻏـﲑﻩ ،ﻭﺇﻧﻤـﺎ ﻗﺎﻝ½ :ﺑﻮﺿﻊ ﻭﺍﺣﺪ¼ ﻟﻴﺪﺧﻞ ﻓﻴﻪ ﺍﻟﻌﻠﻢ ﺍﻟﹼﺬﻱ ﻭﻗﻊ ﻓﻴﻪ ﺍﻻﺷﺘﺮﺍﻙ ﳓﻮ½ :ﺯﻳﺪ¼ ﺇﺫﺍ ﲰﻲ ﺑﻪ ﺭﺟﻞ ﰒﹼ ﲰﻲ ﺑﻪ ﺭﺟﻞ ﺁﺧﺮ ﻓﺈﻧﻪ ﻭﺇﻥ ﻛﺎﻥ ﻣﺘﻨﺎﻭﻻﹰ ﻏﲑﻩ ﻟﻜﻨﻪ ﻟﻴﺲ ﺑﻮﺿﻊ ﻭﺍﺣﺪ ﺑﻞ ﺑﺄﻭﺿﺎﻉ ﻛـﺜﲑﺓ ﻓﻴـﺼﺪﻕ ﻋﻠﻴـﻪ ﺃﻧـﻪ ﻻ
ﻳﺘﻨﺎﻭﻝ ﻏﲑﻩ ﺑﻮﺿﻊ ﻭﺍﺣﺪ ،ﰒﹼ ﺍﻋﻠﻢ ﺃﻥﹼ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺛﻠﺜﺔ ﺃﻗﺴﺎﻡ :ﻛﻨﻴﺔ ﻭﻟﻘﺐ ﻭﳏﺾ؛ ﻷﻥﹼ ﺍﻟﻌﻠـﻢ ﻻ ﳜﻠـﻮ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﺼﺪﺭﺍﹰ ﺑﺎﻷﺏ ﺃﻭ ﺍﻷﻡ ﺃﻭ ﺍﻻﺑﻦ ﺃﻭ ﺍﻟﺒﻨﺖ ﺃﻭ ﻻ ﻓﺎﻷﻭﻝ ﻛﻨﻴﺔ ،ﻭﺍﻟﺜﺎﻧِﻲ ﺇﻣﺎ ﻗﺼﺪ ﺑـﻪ ﻣـﺪﺡ ﺃﻭ ﺫﻡ ﺃﻭ ﻻ ﻓﺎﻷﻭﻝ ﻟﻘﺐ ،ﻭﺍﻟﺜﺎﻧِﻲ ﳏﺾ" .ﺳﻦ"ﻭﻏﲑﻩ.
) (٥ﻗﻮﻟﻪ] :ﺑﻮﺿﻊ ﻭﺍﺣﺪ[ ﺇﻧﻤﺎ ﻗﺎﻟﻪ ﻟِﻤﺎ ﻗﻠﻨﺎ ،ﰒﹼ ﺍﻋﻠﻢ ﺃﻥﹼ ﺍﻟﻌﻠﻢ ﺍﳌﻌـﺮﻑ ﺃﻋـﻢ ﻣـﻦ ﺃﻥ ﻳﻜـﻮﻥ ﻣﻨﻘـﻮﻻﹰ ﳓـﻮ:
i
½ﻓﻀﻞ¼ ﺃﻭ ½ﻣﺮﲡﻼﹰ¼ ﻛـ½ﻋﻤﺮﺍﻥ¼ ،ﻭﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻔﺮﺩﺍﹰ ﻛـ½ﺯﻳﺪ¼ ﺃﻭ ﻣﺮﻛﹼﺒﺎﹰ ﳓﻮ½ :ﻋﺒـﺪ ﺍﷲ¼ ،ﻭﻣـﻦ ﺃﻥ
j
Å
١٥٢
ﰲ
kﻭﺃﻋﺮﻑ ﺍﳌﻌﺎﺭﻑ ﺍﳌﻀﻤﺮ ﺍﳌﺘﻜﻠﹼﻢ ﳓﻮ½ :ﺃﻧﺎ¼ ﻭ½ﳓﻦ¼ ،ﺛﹸﻢ ﺍﳌﺨﺎﻃﹶـﺐl )(١
ﳓﻮ½ :ﺃﻧﺖ¼ ،ﺛﹸـﻢ ﺍﻟﻐﺎﺋـﺐ ﳓـﻮ½ :ﻫـﻮ¼ ،ﺛﹸـﻢ ﺍﻟﻌﻠﹶـﻢ ،ﺛﹸـﻢ ﺍﻟﹾﻤﺒـﻬﻤﺎﺕ ،ﺛﹸـﻢ )(٢
ﺍﳌﻌﺮﻑ ﺑﺎﻟﻼﻡ ،ﺛﹸﻢ ﺍﳌﻌﺮﻑ ﺑﺎﻟﻨﺪﺍﺀ ،ﻭﺍﳌـﻀﺎﻑ ﰲ ﻗـﻮﺓ ﺍﳌـﻀﺎﻑ ﺇﻟﻴـﻪ، )(٣
ﻭﺍﻟﻨﻜﺮﺓ ﻣﺎ ﻭﺿﻊ ﻟﺸﻲﺀ ﻏﲑ ﻣﻌﻴﻦ ﻛــ½ﺭﺟـﻞ¼ ﻭ½ﻓـﺮﺱ¼ : .ﺃﲰـﺎﺀ )(٤
)(٥
ﺍﻟﻌﺪﺩ ﻣﺎ ﻭﺿﻊ ﻟﻴﺪﻝﹼ ﻋﻠﻰ ﻛﻤﻴﺔ ﺁﺣﺎﺩ ﺍﻷﺷﻴﺎﺀ.......................، ﻳﻜﻮﻥ ﻟﻘﺒﺎﹰ ﻛـ½ﺻﺪﻳﻖ¼ ﺃﻭ ﻛﻨﻴﺔ ﳓﻮ½ :ﺃﰊ ﺑﻜﺮ¼ ،ﻭﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻭﻗﺘﺎﹰ ﻛـ½ﺑﻜﺮﺓ¼ ﻭ½ﻏﺪﻭﺓ¼ ﺃﻭ ﻣﻮﺿـﻮﻋﺎﹰ ﳌﻌﲎ ﺫﺍﺕ ﻛـ½ﺯﻳﺪ¼ ﺃﻭ ﳌﻌﲎ ﺣﺪﺙ ﻛـ½ﺳﺒﺤﺎﻥ ﺍﷲ¼ ﻋﻠﻤﺎﹰ ﻟﻠﺘﺴﺒﻴﺢ" .ﻱ" ﻣﻠﺨﺼﺎﹰ.
) (١ﻗﻮﻟـﻪ] :ﺃﻋـﺮﻑ ﺍﳌﻌـﺎﺭﻑ[ ﺃﻱ :ﺃﻛﻤﻠـﻬﺎ ﺗﻌﺮﻳﻔـﺎﹰ ﻫــﻮ ﺍﳌـﻀﻤﺮ ﺍﳌـﺘﻜﻠﹼﻢ ﻟﺒﻌـﺪ ﻭﻗـﻮﻉ ﺍﻻﻟﺘﺒـﺎﺱ ﻓﻴــﻪ ،ﰒﹼ ﺍﳌﺨﺎﻃﺐ ﻓﺈﻧﻪ ﻳﻌﺮﺽ ﺍﻻﻟﺘﺒﺎﺱ ﻓﻴﻪ ﻓِﻲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ ﺃﻻ ﺗﺮﻯ ﺃﻧﻚ ﺇﺫﺍ ﻗﻠﺖ½ :ﺃﻧﺎ¼ ﱂ ﻳﻠﺘﺒﺲ ﺑﻐﲑﻩ ،ﻭﺇﺫﺍ ﻗﻠﺖ½ :ﺃﻧﺖ¼ ﺟﺎﺯ ﺃﻥ ﻳﻠﺘﺒﺲ ﺑﺂﺧﺮ ﻓﻴﺘﻮﻫﻢ ﺃﻥﹼ ﺍﳋﻄﺎﺏ ﻟﻪ ،ﻭﺍﳌﺮﺍﺩ ﺑﺎﻷﻋﺮﻓﻴﺔ ﺇﻧﻤﺎ ﻫﻮﻛﻮﻥ ﺍﳌﻌﺮﻓﺔ ﺃﺑﻌﺪ ﻣﻦ ﺍﻟﻠﺒﺲ ﻭﻫﻬﻨﺎ ﺍﺧﺘﻼﻓﺎﺕ ﻛﺜﲑﺓ" .ﻭ" ﻭﻏﲑﻩ.
) (٢ﻗﻮﻟﻪ] :ﻭﺍﳌﻀﺎﻑ[ ﺃﻱ :ﺍﳌﻀﺎﻑ ﺇﱃ ﺃﺣﺪ ﺍﳌﻌﺎﺭﻑ ﻓِﻲ ﻗﻮﺓ ﺍﳌـﻀﺎﻑ ﺇﻟﻴـﻪ ﺃﻱ :ﺗﻌﺮﻳﻔـﻪ ﻣﺜـﻞ ﺗﻌﺮﻳـﻒ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ؛ ﻷﻧﻪ ﻻ ﻳﻜﺘﺴﺐ ﺍﻟﺘﻌﺮﻳﻒ ﺇﻻﹼ ﻣﻨﻪ.
) (٣ﻗﻮﻟﻪ] :ﺍﻟﻨﻜﺮﺓ[ ﻫﻲ ﺍﺳﻢ ﳌﺎ ﻳﻨﻜﺮ ﻛﺎﻟـ½ﻃﻠِﺒﺔ¼ ﺍﺳﻢ ﳌﺎ ﻳﻄﻠﺐ ،ﻭﺍﻟﻨﻜﺮﺓ ﻭﺍﻟﻨﻜﺎﺭﺓ ﻣﻌﻨـﺎﻩ½ :ﻧﺎﺷـﻨﺎﺧﱳ¼،
ﻭﻗﻮﻟﻪ½ :ﻣﺎ ﻭﺿﻊ ﻟﺸﺊ¼ ﺟﻨﺲ ﻳﺘﻨﺎﻭﻝ ﺍﻟﻨﻜﺮﺓ ﻭﺍﳌﻌﺮﻓﺔ ،ﻭﻗﻮﻟﻪ½ :ﻏﲑ ﻣﻌﻴﻦ¼ ﻓﺼﻞ ﺧﺮﺝ ﺑﻪ ﺍﳌﻌﺮﻓﺔ ،ﻭﻣﻦ ﻋﻼﻣﺎﺕ ﺍﻟﻨﻜﺮﺓ ﻗﺒﻮﳍﺎ ﺣﺮﻑ ﺍﻟﺘﻌﺮﻳﻒ ،ﻭﺩﺧﻮﻝ ½ﺭﺏ ¼ﻋﻠﻴﻬﺎ ﻭ½ﻛﻢ¼ ﺍﳋﱪﻳﺔ ،ﻭﻭﻗﻮﻋﻬـﺎ ﺣـﺎﻻﹰ ﻭﲤﻴﻴـﺰﺍﹰ ﻭﺍﺳﻢ ½ﻻﹶ¼ ﲟﻌﲎ ½ﻟﻴﺲ¼" .ﻱ".
) (٤ﻗﻮﻟﻪ] :ﺃﲰﺎﺀ ﺍﻟﻌﺪﺩ[ ﳌﹼﺎ ﻓﺮﻍ ﻋﻦ ﺗﻘﺴﻴﻢ ﺍﻻﺳﻢ ﺑﺎﻋﺘﺒﺎﺭ ﻭﺿﻌﻪ ﳌﻌﻴﻦ ﻭﻏـﲑ ﻣﻌـﻴﻦ ﺷـﺮﻉ ﻓِـﻲ ﺗﻘـﺴﻴﻤﻪ ﺍﻵﺧﺮ ﺑﺎﻋﺘﺒﺎﺭ ﺩﻻﻟﺘﻪ ﻋﻠﻰ ﺍﻟﻜﻤﻴﺔ ﻭﻋﺪﻣﻪ ﻓﻘﺎﻝ½ :ﺃﲰﺎﺀ ﺍﻟﻌﺪﺩ ...ﺇﱁ¼.
) (٥ﻗﻮﻟﻪ] :ﻣﺎ ﻭﺿﻊ ...ﺇﱁ[ ﻓﺎﻟﻜﻤﻴﺔ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﳌﺮﺗﺒﺔ ﺍﻟﻮﺍﻗﻌﺔ ﻓِﻲ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﺍﻟﺴﺎﺋﻞ ﺑـ½ﻛـﻢ¼ ﻭﺍﻷﻟﻔـﺎﻅ
i
ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﻜﻤﻴﺎﺕ ﺃﲰﺎﺀ ﺍﻟﻌﺪﺩ ،ﻭﺍﻵﺣﺎﺩ ﲨﻊ ﺍﻷﺣﺪ ﻭﻫﻮ ﺍﻟﻔﺮﺩ ،ﻭﺍﻷﺷﻴﺎﺀ ﻫﻲ ﺍﳌﻌﺪﻭﺩﺍﺕ ،ﺃﻱ: ﺃﲰﺎﺀ ﺍﻟﻌﺪﺩ ﺃﲰﺎﺀ ﻭﺿﻌﺖ ﻟﺘﺪﻝﹼ ﻋﻠﻰ ﻣﻘﺪﺍﺭ ﺃﻓﺮﺍﺩ ﺍﳌﻌﺪﻭﺩﺍﺕ ،ﻭﺧﺮﺝ ﺑﻘﻴﺪ ﺍﻟﻮﺿﻊ ﳓﻮ½ :ﺭﺟﻞ¼؛ ﻷﻧﻪ ﻭﺇﻥ ﻓﻬﻢ ﻣﻨﻪ ﺍﻟﻜﻤﻴﺔ ﻟﻜﻨﻪ ﺑﺎﻋﺘﺒﺎﺭ ﺳﻴﺎﻕ ﺍﻹﺛﺒﺎﺕ؛ ﻷﻥﹼ ﺍﻟﻨﻜﺮﺓ ﻓِﻲ ﺳﻴﺎﻕ ﺍﻹﺛﺒﺎﺕ ﳜﺺ ﻭﻟﻴﺲ ﻓﻬﻢ ﺍﻟﻜﻤﻴﺔ
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Å
١٥٣
ﰲ
kﻭﺃﺻــﻮﻝ ﺍﻟﻌــﺪﺩ ﺍﺛﻨﺘــﺎ ﻋــﺸﺮﺓ ﻛﻠﻤــﺔ½ :ﻭﺍﺣــﺪﺓ¼ ﺇﱃ ½ﻋــﺸﺮﺓ¼ ﻭ½ﻣﺌــﺔ¼l )(١
)(٢
ﻭ½ﺃﻟﻒ¼ ،ﻭﺍﺳﺘﻌﻤﺎﻟﻪ ﻣـﻦ ﻭﺍﺣـﺪ ﺇﱃ ﺍﺛـﻨﲔ ﻋﻠـﻰ ﺍﻟﻘﻴـﺎﺱ ﺃﻋـﲏ :ﻟﻠﻤـﺬﻛﹼﺮ )(٣
ﺑــﺪﻭﻥ ﺍﻟﺘــﺎﺀ ﻭﻟﻠﻤﺆﻧ ـﺚ ﺑﺎﻟﺘــﺎﺀ ﺗﻘــﻮﻝ ﰲ ﺭﺟــﻞ½ :ﻭﺍﺣــﺪ¼ ،ﻭﰲ ﺭﺟﻠــﲔ:
½ﺍﺛﻨــﺎﻥ¼ ،ﻭﰲ ﺍﻣــﺮﺃﺓ½ :ﻭﺍﺣــﺪﺓ¼ ،ﻭﰲ ﺍﻣــﺮﺃﺗﲔ½ :ﺍﺛﻨﺘــﺎﻥ¼ ﻭ½ﺛِﻨﺘــﺎﻥ¼ ،ﻭﻣــﻦ )(٤
½ﺛﻼﺛﺔ¼ ﺇﱃ ½ﻋﺸﺮﺓ¼ ﻋﻠﻰ ﺧﻼﻑ ﺍﻟﻘﻴـﺎﺱ ﺃﻋـﲏ :ﻟﻠﻤـﺬﻛﹼﺮ ﺑﺎﻟﺘـﺎﺀ ﺗﻘـﻮﻝ:
½ﺛﻼﺛــﺔ ﺭﺟــﺎﻝ¼ ﺇﱃ ½ﻋــﺸﺮﺓ ﺭﺟــﺎﻝ¼ ،ﻭﻟﻠﻤﺆﻧ ـﺚ ﺑــﺪﻭﻧِﻬﺎ ﺗﻘــﻮﻝ½ :ﺛــﻼﺙ )(٥
ﻧﺴﻮﺓ¼ ﺇﱃ ½ﻋﺸﺮ ﻧﺴﻮﺓ¼ ،ﻭﺑﻌﺪ ﺍﻟﻌﺸﺮﺓ ﺗﻘﻮﻝ½ :ﺃﺣﺪ ﻋﺸﺮ ﺭﺟﻼﹰ¼ ﻭ½ﺍﺛﻨﺎ ﺑﺎﻟﻮﺿﻊ ،ﻭﻛﺬﺍ ﺧﺮﺝ ½ﺭﺟﻼﻥ¼؛ ﻷﻧﻪ ﱂ ﻳﻘﺼﺪ ﻓﻴﻪ ﻫﺬﺍ ﺍﻟﻘﺪﺭ ﺑﻞ ﺍﻟﻜﻤﻴﺔ ﻣﻊ ﺍﻟﺬﺍﺕ ،ﻭﻻ ﳜﺮﺝ ﻣﻦ ﺍﳊ ﺪ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻹﺛﻨﺎﻥ؛ ﻷﻧﻪ ﻳﺼﺢ ﻭﻗﻮﻋﻬﺎ ﻓِﻲ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﺍﻟﺴﺎﺋﻞ ﺑـ½ﻛﻢ¼ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﻋﺮﻑ ﺍﻟﻌﺪﺩ ﺑﺄﻧﻪ ﺍﳌﻘﺪﺍﺭ ﺍﳌﻨﻔﺼﻞ ﺍﻟﹼﺬﻱ ﻟﻴﺲ ﻷﺟﺰﺍﺋﻪ ﺣﺪ ﻣﺸﺘﺮﻙ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﻋﺮﻓﻪ ﺑﺄﻧﻪ ﻛﺜﲑﺓ ﻣﺮﻛﹼﺒﺔ ﻣﻦ ﺍﻵﺣﺎﺩ" .ﻍ" ﻭﻏﲑﻩ.
) (١ﻗﻮﻟﻪ] :ﺃﺻﻮﻝ ﺍﻟﻌﺪﺩ[ ﺃﻱ :ﺃﻟﻔﺎﻅ ﺍﻟﻌﺪﺩ ﺍﻟﹼﱵ ﻳﺮﺟﻊ ﲨﻴﻊ ﺃﲰﺎﺀ ﺍﻟﻌﺪﺩ ﺇﻟﻴﻬﺎ ﻫﻲ ﺇﺛﻨﺘﺎ ﻋﺸﺮﺓ ﻛﻠﻤـﺔ ،ﻭﻣـﺎ
ﻋﺪﺍ ﺗﻠـﻚ ﺍﻟﻜﻠﻤـﺎﺕ ﻣﺘﻔـﺮﻉ ﻋﻨـﻬﺎ ﺇﻣـﺎ ﺑﺎﻟﺘﺜﻨﻴـﺔ ﻛــ½ﻣﺎﺋﺘـﺎﻥ¼ ﻭ½ﺃﻟﻔـﺎﻥ¼ ،ﺃﻭ ﺑـﺎﳉﻤﻊ ﻗﻴﺎﺳـﺎﹰ ﻛــ½ﺁﻻﻑ¼ ﻭ½ﻣﺌﺎﺕ¼ ،ﺃﻭ ﻏﲑ ﻗﻴﺎﺱ ﻛـ½ﻋﺸﺮﻳﻦ¼ ﻭﺃﺧﻮﺍﺎ ﺍﳉﺎﺭﻳﺔ ﳎﺮﻯ ﺍﳉﻤﻊ ،ﺃﻭ ﺑﺎﻟﻌﻄﻒ ﻛــ½ﺛﻠﺜـﺔ ﻭﻋـﺸﺮﻳﻦ¼ ﻭ½ﺃﺣﺪ ﻭﻣﺎﺋﺔ¼ ،ﺃﻭ ﺑﺎﻹﺿﺎﻓﺔ ﻛـ½ﺛﻠﺜﻤﺎﺋﺔ¼ ﻭ½ﺛﻠﺜﺔ ﺁﻻﻑ¼ ،ﺃﻭ ﺑﺎﻻﻣﺘﺰﺍﺝ ﻛـ½ﺃﺣﺪ ﻋﺸﺮ¼" .ﻍ" ﻭﻏﲑﻩ.
) (٢ﻗﻮﻟﻪ] :ﻭﺍﺣﺪﺓ ﺇﱃ ﻋﺸﺮﺓ[ ﻛﻠﻤﺔ ½ﺇﱃ¼ ﺇﺳﻘﺎﻃﻴﺔ؛ ﻷﻥﹼ ﻣﻌﻨﺎﻩ½ :ﻭﺍﺣﺪ ﻭﻏﲑﻩ¼ ﻋﻠﻰ ﺣﺬﻑ ﺍﳌﻌﻄﻮﻑ ،ﻓﻴﺪﺧﻞ ﻣﺎ ﺑﻌﺪﻫﺎ ﻓِﻲ ﻣﺎ ﻗﺒﻠﻬﺎ ،ﻭﻗﻮﻟﻪ½ :ﻭﻣﺎﺋﺔ¼ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﻭﺍﺣﺪﺓ¼ ﻻ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﻋﺸﺮﺓ¼" .ﻍ" ﻭﻏﲑﻩ.
) (٣ﻗﻮﻟﻪ] :ﺑﺪﻭﻥ ﺍﻟﺘﺎﺀ[ ﺃﻱ :ﻳﺴﺘﻌﻤﻞ ﺍﻟﻌﺪﺩ ﻣﻦ ﻭﺍﺣﺪ ﺇﱃ ﺍﺛﻨﲔ ﻟﻠﻤﺬﻛﹼﺮ ﺑﺪﻭﻥ ﺍﻟﺘـﺎﺀ ﻭﻟﻠﻤﺆﻧـﺚ ﺑﺎﻟﺘـﺎﺀ؛ ﻷﻥﹼ ﺍﻷﺻﻞ ﻭﺍﻟﻘﻴﺎﺱ ﺗﺬﻛﲑ ﺍﳌﺬﻛﹼﺮ ﻭﺗﺄﻧﻴﺚ ﺍﳌﺆﻧﺚ" .ﻱ".
) (٤ﻗﻮﻟﻪ] :ﻭﻣﻦ ﺛﻠﺜﺔ[ ﺃﻱ :ﻳﺴﺘﻌﻤﻞ ﺍﻟﻌﺪﺩ ﻣﻦ ﺛﻠﺜﺔ ﺇﱃ ﻋﺸﺮﺓ ﻋﻠﻰ ﺧﻼﻑ ﺍﻟﻘﻴﺎﺱ ﺃﻱ :ﻟﻠﻤﺬﻛﹼﺮ ﺑﺎﻟﺘﺎﺀ ﻭﻟﻠﻤﺆﻧﺚ ﺑﺪﻭﺎ ،ﻭﺇﻧﻤﺎ ﺃﳊﻘﺖ ﺍﻟﺘﺎﺀ ﻓِﻲ ﺍﳌﺬﻛﹼﺮ ﻟﺘﺄﻭﻳﻠﻪ ﺑﺎﳉﻤﺎﻋﺔ؛ ﻷﻥﹼ ﻣﺪﻟﻮﻝ ﺍﻟﺜﻠﺜﺔ ﻭﻣﺎ ﻓﻮﻗﻬﺎ ﲨﺎﻋﺔ ﻓﺎﻟﻼﺋﻖ ﺃﻥ ﻳﺆﻭﻝ ﺑﺎﳉﻤﺎﻋﺔ ﻟﻴﻄﺎﺑﻖ ﺍﻟﻠﻔﻆ ﻣﺪﻟﻮﻟﻪ ،ﻭﺇﻧﻤﺎ ﺗﺮﻛﺖ ﻓِﻲ ﺍﳌﺆﻧﺚ ﻟﻠﻔﺮﻕ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﳌﺬﻛﹼﺮ" .ﻍ".
) (٥ﻗﻮﻟﻪ] :ﺃﺣﺪ ﻋﺸﺮ ﺭﺟﻼﹰ[ ﺃﻱ :ﺑﺘﺬﻛﲑ ﺍﳉﺰﺋﲔ ﻟﻠﻤﻌﺪﻭﺩ ﺍﳌﺬﻛﹼﺮ ﻣﻦ ﺃﺣﺪ ﻋﺸﺮ ﺇﱃ ﺇﺛﲏ ﻋﺸﺮ ،ﺃﻣﺎ
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j
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١٥٤
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kﻋﺸﺮ ﺭﺟـﻼﹰ¼ ﻭ½ﺛﻼﺛـﺔ ﻋـﺸﺮ ﺭﺟـﻼﹰ¼ ﺇﱃ ½ﺗـﺴﻌﺔ ﻋـﺸﺮ ﺭﺟـﻼﹰ¼ ﻭ½ﺇﺣـﺪﻯl )(١
ﻋﺸﺮﺓ ﺍﻣﺮﺃﺓ¼ ﻭ½ﺍﺛﻨﺘﺎ ﻋـﺸﺮﺓ ﺍﻣـﺮﺃﺓ¼ ﻭ½ﺛـﻼﺙ ﻋـﺸﺮﺓ ﺍﻣـﺮﺃﺓ¼ ﺇﱃ ½ﺗـﺴﻊ )(٢
ﻋﺸﺮﺓ ﺍﻣﺮﺃﺓ¼ ،ﻭﺑﻌﺪ ﺫﻟﻚ ﺗﻘﻮﻝ½ :ﻋﺸﺮﻭﻥ ﺭﺟﻼﹰ¼ ﻭ½ﻋﺸﺮﻭﻥ ﺍﻣﺮﺃﺓ¼ ﺑـﻼ
ﻓــﺮﻕ ﺑــﲔ ﺍﳌــﺬﻛﹼﺮ ﻭﺍﳌﺆﻧــﺚ ﺇﱃ ½ﺗــﺴﻌﲔ ﺭﺟــﻼﹰ ﻭﺍﻣــﺮﺃﺓ¼ ،ﻭ½ﺃﺣــﺪ )(٣
ﻭﻋﺸﺮﻭﻥ ﺭﺟﻼﹰ¼ ﻭ½ﺇﺣﺪﻯ ﻭﻋﺸﺮﻭﻥ ﺍﻣﺮﺃﺓ¼ ﻭ½ﺍﺛﻨﺎﻥ ﻭﻋﺸﺮﻭﻥ ﺭﺟﻼﹰ¼ ﺗﺬﻛﲑ ﺍﳉـﺰﺀ ﺍﻷﻭﻝ ﻓـﻸﻥﹼ ﺍﳌﺮﻛﹼﺒـﺎﺕ ﻓـﺮﻉ ﺍﳌﻔـﺮﺩﺍﺕ ﻭﺍﳉـﺰﺀ ﺍﻷﻭﻝ ﻳﻜـﻮﻥ ﻓِـﻲ ﺍﳌﻔـﺮﺩﺍﺕ ﺑﺎﻟﻘﻴـﺎﺱ ﻓﻜﺬﺍﻟﻚ ﻫﻬﻨﺎ ،ﻭﺃﻣﺎ ﺗﺬﻛﲑ ﺍﳉﺰﺀ ﺍﻟﺜﺎﻧِﻲ ﻓﻠﻤﻮﺍﻓﻘﺔ ﺍﳉﺰﺀ ﺍﻷﻭﻝ ،ﻭﻗﻮﻟﻪ½ :ﺛﻠﺜﺔ ﻋﺸﺮ ﺭﺟﻼﹰ ﺇﱃ ﺗﺴﻌﺔ ﻋﺸﺮ ﺭﺟﻼﹰ¼ ﺃﻱ :ﺑﺘﺄﻧﻴـﺚ ﺍﳉـﺰﺀ ﺍﻷﻭﻝ؛ ﻷﻥﹼ ﺍﳌﺮﻛﹼﺒـﺎﺕ ﻓـﺮﻉ ﺍﳌﻔـﺮﺩﺍﺕ ﻭﺍﳉـﺰﺀ ﺍﻷﻭﻝ ﻣﻨـﻬﻤﺎ ﻳﻜـﻮﻥ ﻓِـﻲ ﺍﳌﻔﺮﺩﺍﺕ ﻋﻠﻰ ﺧﻼﻑ ﺍﻟﻘﻴﺎﺱ ﻓﻜﺬﻟﻚ ﻫﻬﻨﺎ ،ﻭﺑﺘﺬﻛﲑ ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ ﻟﺌﻼﹼ ﳚﺘﻤﻊ ﻋﻼﻣﺘﺎ ﺍﻟﺘﺄﻧﻴﺚ ﻓﻴﻤﺎ ﻫﻮ ﻛﺎﻟﻜﻠﻤﺔ ﺍﻟﻮﺍﺣﺪﺓ" .ﺳﻦ" ﻭﻏﲑﻩ.
) (١ﻗﻮﻟﻪ] :ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺍﻣﺮﺃﺓ[ ﺃﻱ :ﺑﺘﺄﻧﻴﺚ ﺍﳉﺰﺋﲔ ﻟﻠﻤﻌﺪﻭﺩ ﺍﳌﺆﻧﺚ ﻣﻦ ½ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺍﻣﺮﺃﺓ¼ ﺇﱃ ½ﺍﺛﻨﱵ
ﺃﻭ ﺛﻨﱵ ﻋﺸﺮﺓ ﺍﻣﺮﺃﺓ¼ ﻭﻭﺟﻪ ﺗﺄﻧﻴﺚ ﺍﳉﺰﺋﲔ ﻣﺎ ﻣﺮ ﻓِﻲ ﺗﺬﻛﲑ ﺍﳉﺰﺋﲔ ﻓِﻲ ﺍﳌﺬﻛﹼﺮ ،ﻭﻗﻮﻟﻪ½ :ﺛﻠﺚ ﻋـﺸﺮﺓ ﺍﻣﺮﺃﺓ ﺇﱃ ﺗﺴﻊ ﻋﺸﺮﺓ ﺍﻣﺮﺃﺓ¼ ﺃﻱ :ﺑﺘﺬﻛﲑ ﺍﳉﺰﺀ ﺍﻷﻭﻝ ﻭﺗﺄﻧﻴﺚ ﺍﻟﺜﺎﱐ ،ﺃﻣﺎ ﺗﺬﻛﲑ ﺍﻷﻭﻝ ﻓﻸﻥﹼ ﺍﳌﺮﻛﹼﺒـﺎﺕ ﻓﺮﻉ ﺍﳌﻔﺮﺩﺍﺕ ﻭﺍﳉﺰﺀ ﺍﻷﻭﻝ ﻣﻨﻬﻤﺎ ﻳﻜﻮﻥ ﻓِـﻲ ﺍﳌﻔـﺮﺩﺍﺕ ﻋﻠـﻰ ﺧـﻼﻑ ﺍﻟﻘﻴـﺎﺱ ﻓﻜـﺬﻟﻚ ﻫﻬﻨـﺎ ،ﻭﺃﻣـﺎ ﺗﺄﻧﻴﺚ ﺍﻟﺜﺎﻧِﻲ ﻓﻠﻌﺪﻡ ﺍﻻﻟﺘﺒﺎﺱ؛ ﻷﻧﻪ ﻭﻗﻊ ﺍﻟﻔﺮﻕ ﺑﺎﳉﺰﺀ ﺍﻷﻭﻝ" .ﺳﻦ" ﻭﻏﲑﻩ.
) (٢ﻗﻮﻟﻪ] :ﺑﻌﺪ ﺫﻟﻚ[ ﺃﻱ :ﺑﻌـﺪ ½ﺗـﺴﻌﺔ ﻋـﺸﺮ¼ ﺗﻘـﻮﻝ½ :ﻋـﺸﺮﻭﻥ ﺭﺟـﻼﹰ¼ ﻭ½ﻋـﺸﺮﻭﻥ ﺍﻣـﺮﺃﺓ¼ ﺇﱃ ½ﺗـﺴﻌﲔ
ﺭﺟﻼﹰ ﺃﻭ ﺍﻣﺮﺃﺓ¼ ﺑﻼ ﻓﺮﻕ ﺑﲔ ﺍﳌﺬﻛﹼﺮ ﻭﺍﳌﺆﻧﺚ ،ﺃﻭ ﻋﻠﻰ ﺳﺒﻴﻞ ﺗﻐﻠﻴﺐ ﺍﳌﺬﻛﹼﺮ ﻋﻠﻰ ﺍﳌﺆﻧـﺚ ،ﺃﻭ ﻷﻧـﻚ ﺇﺫﺍ ﺃﺭﺩﺕ ﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻓﻼ ﲣﻠـﻮ ﺇﻣـﺎ ﺃﻥ ﺗـﺮﺩ ﺍﻟﻌﻼﻣـﺔ ﻗﺒـﻞ ﺍﻟﻨـﻮﻥ ﺃﻭ ﺑﻌـﺪﻫﺎ ﻓﻌﻠـﻰ ﺍﻷﻭﻝ ﻳﻠـﺰﻡ ﺃﺟـﺮﺍﺀ ﺍﻟﻌﻼﻣﺔ ﻓِﻲ ﻭﺳﻂ ﺍﻟﻜﻠﻤﺔ ﺣﻜﻤﺎﹰ ﻭﻫﻮ ﻻ ﳚـﻮﺯ ،ﻭﻋﻠـﻰ ﺍﻟﺜـﺎﻧِﻲ ﻳﻠـﺰﻡ ﺃﺟﺮﺍﺋﻬـﺎ ﻋﻠـﻰ ﻛﻠﻤـﺔ ﺃﺧـﺮﻯ ﻭﻫـﻮ ﺃﻳﻀﺎﹰ ﻻ ﳚﻮﺯ" .ﺳﻦ".
) (٣ﻗﻮﻟﻪ] :ﺃﺣﺪ ﻭﻋﺸﺮﻭﻥ ...ﺇﱁ[ ﺃﻱ :ﺇﺫﺍ ﻋﻄﻔﺖ ½ﻋﺸﺮﻳﻦ¼ ﻭﺃﺧﻮﺍﺎ ﻋﻠﻰ ﻣﺎ ﺩﻭﻥ ﺍﻟﻌﺸﺮﺓ ﺃﻱ :ﻣﻦ ﻭﺍﺣﺪﺓ ﺇﱃ
i
ﺗﺴﻌﺔ ﺗﺴﺘﻌﻤﻞ ﻣﺎ ﺩﻭﻥ ﺍﻟﻌﺸﺮﺓ ﻋﻠﻰ ﻗﻴﺎﺱ ﻣﺎ ﻋﺮﻓﺖ ،ﺃﻱ :ﺑﺘﺬﻛﲑ ½ﻭﺍﺣﺪ¼ ﻭ½ﺇﺛـﻨﲔ¼ ﻓِـﻲ ﺍﳌـﺬﻛﹼﺮ ﻭﺑﺘﺄﻧﻴﺜﻬﻤـﺎ ﻓِﻲ ﺍﳌﺆﻧﺚ ،ﻭﺗﻌﻄﻒ ﻋﻠﻴﻪ ½ﻋﺸﺮﻳﻦ¼ ﻭﺃﺧﻮﺍﺎ.
١٥٥
j
ﰲ
kﺍﺛﻨﺘﺎﻥ ﻭﻋﺸﺮﻭﻥ ﺇﻣﺮﺃﺓ¼ ﻭ½ﺛﻠﺜـﺔ ﻭﻋـﺸﺮﻭﻥ ﺭﺟـﻼﹰ¼ ﻭ½ﺛـﻼﺙ ﻭﻋـﺸﺮﻭﻥl ﻭ½ ﺇﻣﺮﺃﺓ¼ ﺇﱃ ½ﺗﺴﻌﺔ ﻭﺗﺴﻌﲔ ﺭﺟﻼﹰ¼ ﻭ½ﺗﺴﻊ ﻭﺗﺴﻌﲔ ﺍﻣﺮﺃﺓ¼ ،ﺛﹸـﻢ ﺗﻘـﻮﻝ½ :ﻣﺎﺋـﺔ
ﺭﺟﻞ¼ ﻭ½ﻣﺎﺋﺔ ﺍﻣﺮﺃﺓ¼ ﻭ½ﺃﻟﻒ ﺭﺟﻞ¼ ﻭ½ﺃﻟﻒ ﺍﻣﺮﺃﺓ¼ ﻭ½ﻣﺎﺋﺘﺎ ﺭﺟـﻞ¼ ﻭ½ﻣﺎﺋﺘـﺎ )(١
ﺍﻣﺮﺃﺓ¼ ﻭ½ﺃﻟﻔﺎ ﺭﺟﻞ¼ ﻭ½ﺃﻟﻔﺎ ﺍﻣﺮﺃﺓ¼ ﺑﻼ ﻓﺮﻕ ﺑﲔ ﺍﳌﺬﻛﹼﺮ ﻭﺍﳌﺆﻧـﺚ ،ﻓـﺈﺫﺍ )(٢
ﺯﺍﺩ ﻋﻠﻰ ﺍﻟﹾﻤﺌﺔ ﻭﺍﻷﻟﻒ ﻳﺴﺘﻌﻤﻞ ﻋﻠﻰ ﻗﻴﺎﺱ ﻣﺎ ﻋﺮﻓﺖ ،ﻭﻳﻘﺪﻡ ﺍﻷﻟﻒ ﻋﻠـﻰ ﺍﳌﺌﺔ ﻭﺍﳌﺌﺔ ﻋﻠﻰ ﺍﻵﺣﺎﺩ ﻭﺍﻵﺣﺎﺩ ﻋﻠﻰ ﺍﻟﻌـﺸﺮﺍﺕ ،ﺗﻘـﻮﻝ½ :ﻋﻨـﺪﻱ ﺃﻟـﻒ
ﻭﻣﺌﺔ ﻭﺃﺣﺪ ﻭﻋﺸﺮﻭﻥ ﺭﺟـﻼﹰ¼ ﻭ½ﺃﻟﻔـﺎﻥ ﻭﻣﺌﺘـﺎﻥ ﻭﺍﺛﻨـﺎﻥ ﻭﻋـﺸﺮﻭﻥ ﺭﺟـﻼﹰ¼ )(٣
ﻭ½ﺃﺭﺑﻌﺔ ﺁﻻﻑ ﻭﺗﺴﻊ ﻣﺌـﺔ ﻭﲬـﺲ ﻭﺃﺭﺑﻌـﻮﻥ ﺇﻣـﺮﺃﺓ¼ ﻭﻋﻠﻴـﻚ ﺑﺎﻟﻘﻴـﺎﺱ ،
ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻻﺛﻨﲔ ﻻ ﳑﻴﺰ ﳍﻤﺎ؛ ﻷﻥﹼ ﻟﻔﻆ ﺍﳌﻤﻴﺰ ﻳﻐﻨِﻲ ﻋﻦ ﺫﻛـﺮ
ﺍﻟﻌﺪﺩ ﻓﻴﻬﻤﺎ ،ﺗﻘﻮﻝ½ :ﻋﻨﺪﻱ ﺭﺟﻞ ﻭﺭﺟﻼﻥ¼ ،ﻭﺃﻣﺎ ﺳﺎﺋﺮ ﺍﻷﻋﺪﺍﺩ ﻓـﻼ ﺑـﺪ )(٤
) (١ﻗﻮﻟﻪ] :ﺑﻼ ﻓﺮﻕ ...ﺇﱁ[ ﻷﻥﹼ ﺍﳌﺌﺔ ﻭﺍﻷﻟﻒ ﻣﺸﺎﺘﺎﻥ ﺑﺎﻟﻌﻘﻮﺩ ﻓِﻲ ﺍﺷﺘﻤﺎﳍﻤﺎ ﻋﻠﻰ ﻣﺮﺍﺗﺐ ﺍﻟﻌﺪﺩ ،ﻭ ﱂ ﻳﻔﺮﻕ ﻓِﻲ ﺍﻟﻌﻘﻮﺩ ﺑﲔ ﺍﳌﺬﻛﹼﺮ ﻭﺍﳌﺆﻧﺚ ﻓﻜﺬﺍ ﻫﻬﻨﺎ.
) (٢ﻗﻮﻟﻪ] :ﻋﻠﻰ ﻗﻴﺎﺱ ﻣﺎ ﻋﺮﻓﺖ[ ﻓِﻲ ﻣﺎ ﺩﻭﻥ ﺍﻟﻌﺸﺮﺓ ﻣﻦ ﺍﻟﺘﺬﻛﲑ ﻓِﻲ ﺍﳌﺆﻧﺚ ﻭﺍﻟﺘﺄﻧﻴﺚ ﻓِﻲ ﺍﳌﺬﻛﹼﺮ، ﻭﺍﻹﻓﺮﺍﺩ ﻭﺍﻹﺿﺎﻓﺔ ﻭﺍﻟﺘﺮﻛﻴﺐ ﻭﺍﻟﻌﻄﻒ ﻛﻤﺎ ﻋﺮﻓﺖ.
) (٣ﻗﻮﻟﻪ] :ﻋﻠﻴﻚ ﺑﺎﻟﻘﻴﺎﺱ[ ﻛﻤﺎ ﺗﻘﻮﻝ :ﻓِﻲ ﺍﻹﻓﺮﺍﺩ ½ﺃﻟﻒ ﻭﻣﺌﺔ ﻭﻭﺍﺣﺪ ﻭﻭﺍﺣﺪﺓ ﻭﺇﺛﻨﺎﻥ ﻭﺇﺛﻨﺘﺎﻥ¼ ،ﻭﻓِﻲ
ﺍﻹﺿﺎﻓﺔ½ :ﺃﻟﻒ ﻭﻣﺌﺔ ﻭﺛﻠﺜﺔ ﺭﺟﺎﻝ ﻭﺛﻠﺚ ﻧﺴﻮﺓ¼ ،ﻭﻓِﻲ ﺍﻟﺘﺮﻛﻴﺐ½ :ﺃﻟﻒ ﻭﻣﺌﺔ ﻭﺃﺣﺪ ﻋﺸﺮ ﺭﺟﻼﹰ ﻭﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺇﻣﺮﺃﺓ¼ ﻭ½ﺃﻟﻒ¼ ﻭ½ﻣﺌﺔ ﻭﺛﻠﺜﺔ ﻋﺸﺮ ﺭﺟﻼﹰ ﻭﺛﻠﺚ ﻋﺸﺮﺓ ﺇﻣﺮﺃﺓ¼ ،ﻭﻛﻤﺎ ﺗﻘﻮﻝ½ :ﺃﻟﻔﺎﻥ ﻭﻣﺌﺘﺎﻥ ﻭﺛﻠﺜﺔ ﺁﻻﻑ ﻭﺛﻠﺚ ﻣﺌﺔ¼ ﺇﻟﹶﻰ ½ﺗﺴﻌﺔ ﺁﻻﻑ ﻭﺗﺴﻌﻤﺌﺔ¼ ،ﻭﳚﻮﺯ ﺃﻥ ﺗﻌﻜﺲ ﺍﻟﻌﻄﻒ ﻓِﻲ ﺍﻟﻜﻞﹼ ﻓﺘﻘﻮﻝ½ :ﻭﺍﺣﺪ ﻭﺃﻟﻒ ﻭﻣﺌﺔ ﻭﺍﺛﻨﺎﻥ¼ ،ﻭ½ﺃﻟﻒ ﻭﻣﺌﺔ ﻭﺇﺛﻨﺘﺎﻥ¼ ،ﻭ½ﺃﻟﻒ ﻭﻣﺌﺔ¼ ﺇﻟﹶﻰ ﺁﺧﺮ ﻣﺎ ﺫﻛﺮ" .ﻱ".
) (٤ﻗﻮﻟﻪ] :ﻳﻐﻨِﻲ ﻋﻦ ﺫﻛﺮ ﺍﻟﻌﺪﺩ[ ﻷﻥﹼ ﻣﻦ ﺻﻴﻐﺔ ½ﺭﺟﻞ¼ ﻳﻔﻬﻢ ﺍﳉﻨﺲ ﻭﺍﻟﻮﺣﺪﺓ ﻭﻣﻦ ﺻﻴﻐﺔ ½ﺭﺟﻼﻥ¼ ﻳﻔﻬﻢ
i
ﺍﳉﻨﺲ ﻭﺍﻻﺛﻨﻴﻨﻴﺔ ﻓﺒﺬﻛﺮﳘﺎ ﺍﺳﺘﻐﻨﺎﺀ ﻋﻦ ﺍﻟﺘﻤﻴﻴﺰ ،ﻭﺃﻣﺎ ﻗﻮﳍﻢ½ :ﺭﺟﻞ ﻭﺍﺣﺪ¼ ﻭ½ﺭﺟﻼﻥ ﺇﺛﻨﺎﻥ¼ ﺃﻱ :ﺑﺬﻛﺮ
j
Å
١٥٦
ﰲ
kﻬﺎ ﻣﻦ ﳑﻴﺰ ﻓﺘﻘﻮﻝ ﳑﻴﺰ ﺍﻟﺜﻼﺛﺔ ﺇﱃ ﺍﻟﻌﺸﺮﺓ ﳐﻔﻮﺽ ﳎﻤـﻮﻉ ﺗﻘـﻮﻝl: ﻟﹶ )(١
)(٢
½ﺛﻼﺛﺔ ﺭﺟﺎﻝ¼ ﻭ½ﺛﻼﺙ ﻧـﺴﻮﺓ¼ ﺇﻻﹼ ﺇﺫﺍ ﻛـﺎﻥ ﺍﳌﻤﻴـﺰ ﻟﻔـﻆ ﺍﳌﺌـﺔ ﻓﺤﻴﻨﺌـﺬ )(٣
ﻳﻜﻮﻥ ﳐﻔﻮﺿﺎﹰ ﻣﻔﺮﺩﺍﹰ ﺗﻘﻮﻝ½ :ﺛﻼﺙ ﻣﺌﺔ¼ ﻭ½ﺗﺴﻊ ﻣﺌﺔ¼ ،ﻭﺍﻟﻘﻴﺎﺱ ½ﺛـﻼﺙ )(٤
ﺍﻟﻌﺪﺩ ﺑﻌﺪ ﺫﻛﺮ ﺍﳌﻌﺪﻭﺩ ﺍﻟﺪﺍﻝﹼ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻌﺪﺩ ﻓﻤﺤﻤﻮﻝ ﻋﻠﻰ ﺍﻟﺘﺄﻛﻴﺪ.
) (١ﻗﻮﻟﻪ] :ﳐﻔﻮﺽ[ ﺃﻱ :ﳎﺮﻭﺭ ﺑﺈﺿﺎﻓﺔ ﺍﻷﻋﺪﺍﺩ ﺇﱃ ﳑﻴﺰﺍﺎ ،ﻭﺇﻧﻤﺎ ﺟﻌﻞ ﳑﻴﺰ ﺍﻟﺜﻠﺜﺔ ﺇﻟﹶﻰ ﺍﻟﻌﺸﺮﺓ ﳐﻔﻮﺿﺎﹰ ﻭﱂ ﳚﻌﻞ ﻣﻨﺼﻮﺑﺎﹰ ﻛﻤﻤﻴﺰ ﻣﺎ ﺑﻌﺪ ﺍﻟﻌﺸﺮﺓ؛ ﻷﻧﻪ ﻣﻮﺻﻮﻑ ﻣﻘﺼﻮﺩ ﻣﻌﲎ؛ ﻷﻥﹼ ½ﺛﻠﺜﺔ ﺭﺟﺎﻝ¼ ﻓِﻲ ﺍﻷﺻﻞ ½ﺭﺟﺎﻝ ﺛﻠﺜﺔ¼ ﻓﻠﻮ ﺟﻌﻞ ﻫﺬﺍ ﺍﻟﺘﻤﻴﻴﺰ ﻣﻨﺼﻮﺑﺎﹰ ﻟﻜﺎﻥ ﻋﻠﻰ ﺻﻮﺭﺓ ﺍﻟﻔﻀﻼﺕ ﻓﺠﻌﻞ ﳐﻔﻮﺿﺎﹰ ﻟﺌﻼﹼ ﻳﻜﻮﻥ ﻋﻠﻰ ﺻﻮﺭﺎ" .ﻱ" ﻭﻏﲑﻩ ﻣﻠﺨﺼﺎﹰ.
) (٢ﻗﻮﻟﻪ] :ﳎﻤﻮﻉ[ ﺇﻣﺎ ﻟﻔﻈﺎﹰ ﳓﻮ½ :ﺛﻠﺚ ﻧﺴﻮﺓ¼ ﺃﻭ ﻣﻌﲎ ﳓﻮ½ :ﺛﻠﺜﺔ ﺭﻫﻂ¼ ،ﻭﺇﻧﻤﺎ ﺟﻌﻞ ﳑﻴﺰ ﺍﻟﺜﻠﺜﺔ ﺇﻟﹶﻰ ﺍﻟﻌﺸﺮﺓ ﳎﻤﻮﻋﺎﹰ ﻭﱂ ﳚﻌﻞ ﻣﻔﺮﺩﺍﹰ ﻛﻤﻤﻴﺰ ﻣﺎ ﺑﻌﺪ ﺍﻟﻌﺸﺮﺓ؛ ﻷﻥﹼ ﻣﺪﻟﻮﻝ ﺍﻟﺜﻠﺜﺔ ﻭﻣﺎ ﻓﻮﻗﻬﺎ ﲨﺎﻋﺔ ﻓﺎﻷﻭﱃ ﺃﻥ ﻳﺒﻴﻦ ﺑﺎﳉﻤﺎﻋﺔ ﻟﻴﻮﺍﻓﻖ ﺍﻟﻌﺪﺩ ﺍﳌﻌﺪﻭﺩ" .ﻱ".
) (٣ﻗﻮﻟﻪ] :ﺇﻻﹼ ﺇﺫﺍ ...ﺇﱁ[ ﺍﺳﺘﺜﻨﺎﺀ ﻣﻦ ﻗﻮﻟﻪ½ :ﳎﻤﻮﻉ¼ ﺃﻱ :ﳐﻔﻮﺽ ﳎﻤﻮﻉ ﻓِﻲ ﲨﻴﻊ ﺍﳌﻮﺍﺿﻊ ﺇﻻﹼ ﺇﺫﺍ
ﻛﺎﻥ ﳑﻴﺰ ﺍﻟﺜﻠﺜﺔ ﺇﻟﹶﻰ ﺍﻟﻌﺸﺮﺓ ﻟﻔﻆ ½ﺍﳌﺌﺔ¼ ﻓﺤﻴﻨﺌﺬ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﳌﻤﻴﺰ ﳏﻔﻮﺿﺎﹰ ﻣﻔﺮﺩﺍﹰ؛ ﻷﻢ ﱂ ﳚﻤﻌﻮﺍ ﻟﻔﻆ ½ﺍﳌﺌﺔ¼ ﻻ ﻟﻔﻈﺎﹰ ﻭﻻ ﻣﻌﲎ ﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ ﺃﻥ ﳝﻴﺰﻭﺍ ﺍﻟﺜﻠﺜﺔ ﻭﺃﺧﻮﺍﺎ ﺑﺎﳌﺌﺔ؛ ﻷﻥﹼ ½ﺍﳌﺌﺔ¼ ﻣﻮﺿﻮﻋﺔ ﻟﻌﻘﺪ ﻣﻌﻴﻦ ﻭﻻ ﺷﺊ ﻣﻦ ﺍﳉﻤﻊ ﻛﺬﻟﻚ ،ﻭﺇﻧﻤﺎ ﺟﻮﺯﻭﺍ ﺇﺿﺎﻓﺘﻬﺎ ﺇﻟﹶﻰ ½ﺍﳌﺌﺔ¼ ﻟﻮﺟﻮﺩ ﺍﻟﻜﺜﺮﺓ ﻓﻴﻬﺎ ﻓﺎﺷﺒﻬﺖ ﺑﺎﳉﻤﻊ ،ﻭﱂ ﻳﺴﺘﻌﻤﻞ ½ﻋﺸﺮ ﻣﺌﺔ¼ ﺍﺳﺘﻐﻨﺎﺀ ﺑﻠﻔﻆ ½ﺍﻷﻟﻒ¼" .ﻍ" ﻭﻏﲑﻩ.
) (٤ﻗﻮﻟﻪ] :ﻭﺍﻟﻘﻴﺎﺱ[ ﺃﻱ :ﻗﻴﺎﺱ ﻟﻔﻆ ½ﺍﳌﺎﺋﺔ¼ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﺍﻟﺜﻠﺚ ﻭﻣﺎ ﻓﻮﻗﻬﺎ ﻫﻮ ½ﺛﻠﺚ ﻣﺌﺎﺕ¼ ﻟﻠﻤﺆﻧﺚ
i
ﻭ½ﻣﺌﲔ¼ ﻟﻠﻤﺬﻛﹼﺮ ﺑﻜﺴﺮ ﺍﳌﻴﻢ ﻓِﻲ ﻛﻼ ﺍﻟﺘﻘﺪﻳﺮﻳﻦ ،ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ½ :ﻣﺌﻮﻥ¼ ﺣﺎﻟﺔ ﺍﻟﺮﻓﻊ ﻭ½ﻣﺌﲔ¼ ﻓِﻲ ﺣﺎﻟﱵ ﺍﻟﻨﺼﺐ ﻭﺍﳉﺮ ﺑﻀﻢ ﺍﳌﻴﻢ ،ﻭﻗﺎﻝ ﺍﻷﺧﻔﺶ :ﻟﻮ ﺿﻤﺖ ﻣﻴﻢ ½ﻣﺌﺎﺕ¼ ﻛﻤﻴﻢ ½ﻣﺌﲔ¼ ﺟﺎﺯ ،ﻭﺇﻧﻤﺎ ﺗﺮﻙ ﺍﻟﻘﻴﺎﺱ ﻟﻜﺮﺍﻫﺘﻬﻢ ﺃﻥ ﻳﺮﺟﻌﻮﺍ ﺇﻟﹶﻰ ﺍﻤﻮﻉ ﺍﻟﹼﺬﻱ ﻃﺎﻝ ﻋﻬﺪﻩ ﻣﻦ ﺍﻟﺜﻠﺜﺔ ﺇﻟﹶﻰ ﺍﻟﻌﺸﺮﺓ ﺑﻌﺪ ﻣﺎ ﺍﻟﺘﺰﻣﻮﺍ ﺇﻓﺮﺍﺩ ﺍﻟﺘﻤﻴﻴﺰ ﻣﻦ ½ﺃﺣﺪ ﻋﺸﺮ¼ ﺇﻟﹶﻰ ½ﺗﺴﻌﺔ ﻭﺗﺴﻌﲔ¼ ﻓﺎﺳﺘﺤﺴﻨﻮﺍ ﺍﳊﻤﻞ ﻋﻠﻰ ﺍﻟﻘﺮﻳﺐ ﻭﻫﻮ ½ﺃﺣﺪ ﻋﺸﺮ¼ ﺇﻟﹶﻰ ½ﺗﺴﻌﺔ ﻭﺗﺴﻌﲔ¼ ،ﻓﺈﻥ ﻗﻠﺖ :ﺇﺿﺎﻓﺔ ﺍﻟﻌﺪﺩ ﺇﻟﹶﻰ ﺍﻤﻮﻉ ﺑﺎﻟﻮﺍﻭ ﻭﺍﻟﻨﻮﻥ ﻏﲑ ﺟﺎﺋﺰ ﻓﻼ ﻳﻘﺎﻝ½ :ﺛﻠﺜﺔ ﻣﺴﻠﻤﲔ¼ ،ﻓﻜﻴﻒ ﻳﺼﺢ ﻗﻮﻝ ﺍﳌﺺ½ :ﻭﺍﻟﻘﻴﺎﺱ ﺛﻠﺚ ﻣﺌﲔ¼ ،ﻗﻠﻨﺎ :ﲰﺎﻩ ﻗﻴﺎﺳﺎﹰ ﻣﻦ ﺣﻴﺚ ﻫﻮ ﲨﻊ ﺑﻘﻄﻊ ﺍﻟﻨﻈﺮ ﻋﻦ ﻛﻮﻧﻪ ﲨﻌﺎﹰ ﺑﺎﻟﻮﺍﻭ ﻭﺍﻟﻨﻮﻥ ،ﻭﻟﻮ ﻛﺎﻥ ﻛﺬﻟﻚ ﻻﻛﺘﻔﻰ ﺑﻨﻈﲑ ﻭﺍﺣﺪ" .ﻱ" ﻭﻏﲑﻩ.
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kﻣﺌﺎﺕ ﺃﻭ ﻣﺌﲔ¼ ،ﻭﳑﻴﺰ ½ﺃﺣﺪ ﻋﺸﺮ¼ ﺇﱃ ½ﺗﺴﻌﺔ ﻭﺗﺴﻌﲔ¼ ﻣﻨﺼﻮﺏ ﻣﻔـﺮﺩ l، )(١
ﺗﻘـﻮﻝ½ :ﺃﺣـﺪ ﻋــﺸﺮ ﺭﺟـﻼﹰ¼ ﻭ½ﺇﺣـﺪﻯ ﻋــﺸﺮﺓ ﺍﻣـﺮﺃﺓ¼ ﻭ½ﺗـﺴﻌﺔ ﻭﺗــﺴﻌﻮﻥ ﺭﺟﻼﹰ¼ ﻭ½ﺗﺴﻊ ﻭﺗﺴﻌﻮﻥ ﺍﻣﺮﺃﺓ¼ ،ﻭﳑﻴﺰ½ ﻣﺌﺔ¼ ﻭ½ﺃﻟـﻒ¼ ﻭﺗﺜﻨﻴﺘِﻬﻤـﺎ ﻭﲨـﻊِ
ﺍﻷﻟﹾﻒِ ﳐﻔﻮﺽ ﻣﻔﺮﺩ ﺗﻘﻮﻝ½ :ﻣﺌﺔ ﺭﺟـﻞ¼ ﻭ½ﻣﺌـﺔ ﺍﻣـﺮﺃﺓ¼ ﻭ½ﺃﻟـﻒ ﺭﺟـﻞ¼ )(٢
ﻭ½ﺃﻟﻒ ﺍﻣﺮﺃﺓ¼ ،ﻭ½ﻣﺌﺘﺎ ﺭﺟﻞ¼ ﻭ½ﻣﺌﺘﺎ ﺍﻣﺮﺃﺓ¼ ﻭ½ﺃﻟﻔـﺎ ﺭﺟـﻞ¼ ﻭﺃﻟﻔـﺎ ﺍﻣـﺮﺃﺓ¼،
ﻭ½ﺛﻼﺛﺔ ﺁﻻﻑ ﺭﺟﻞ¼ ﻭ½ﺛﻼﺙ ﺁﻻﻑ ﺍﻣـﺮﺃﺓ¼ ،ﻭﻗـﺲ ﻋﻠـﻰ ﻫـﺬﺍ :. )(٣
ﺍﻻﺳﻢ ﺇﻣﺎ ﻣﺬﻛﹼﺮ ﻭﺇﻣﺎ ﻣﺆﻧﺚ........................................، )(٤
) (١ﻗﻮﻟﻪ] :ﻣﻨﺼﻮﺏ ﻣﻔﺮﺩ[ ﺃﻣﺎ ﻛﻮﻥ ﻫﺬﺍ ﺍﻟﺘﻤﻴﻴﺰ ﻣﻨﺼﻮﺑﺎﹰ ﻓﻼﻣﺘﻨﺎﻉ ﺍﻹﺿﺎﻓﺔ ،ﺃﻣﺎ ﻓِﻲ ½ﺃﺣﺪ ﻋﺸﺮ¼ ﺇﻟﹶﻰ ½ﺗﺴﻌﺔ
ﻋﺸﺮ¼ ﻓﻼﻣﺘﻨﺎﻉ ﺗﺮﻛﻴﺐ ﺛﻠﺜﺔ ﺃﺷﻴﺎﺀ ﻣﻊ ﺍﻻﻣﺘﺰﺍﺝ ﺍﳌﻌﻨﻮﻱ ﺍﻟﻨﺎﺷﻲ ﻣﻦ ﺍﻹﺿﺎﻓﺔ ﺇﻟﹶﻰ ﺍﳌﻔﺴﺮ ،ﻭﺃﻣﺎ ﻓِﻲ ½ﻋﺸﺮﻳﻦ¼ ﻭﻣﺎ ﺯﺍﺩ ﻋﻠﻴﻬﺎ ﺇﻟﹶﻰ ½ﺗﺴﻌﺔ ﻭﺗﺴﻌﲔ¼ ﻓﻼﻣﺘﻨﺎﻉ ﺣﺬﻑ ﺍﻟﻨﻮﻥ ﻭﺇﺑﻘﺎﺋﻬﺎ ﻋﻨﺪ ﺍﻹﺿﺎﻓﺔ ﻓﺈﻧﻚ ﺇﺫﺍ ﺃﺿﻔﺖ ﻓﻼ ﲣﻠﻮ ﺇﻣﺎ ﺗﺴﻘﻂ ﺑﺎﻹﺿﺎﻓﺔ ﺃﻭ ﻻ ﻓﺎﻷﻭﻝ ﺑﺎﻃﻞ؛ ﻷﻥﹼ ﻫﺬﺍ ﺍﻟﻨﻮﻥ ﻟﻴﺴﺖ ﻧﻮﻥ ﲨﻊ ﺍﻟﺴﻼﻣﺔ ﺣﺘﻰ ﺗﺴﻘﻂ ﺑﺎﻹﺿﺎﻓﺔ، ﻭﺍﻟﺜﺎﻧِﻲ ﺃﻳﻀﺎﹰ ﺑﺎﻃﻞ؛ ﻷﻥﹼ ﻫﺬﻩ ﺍﻟﻨﻮﻥ ﻋﻠﻰ ﺻﻮﺭﺓ ﻧﻮﻥ ﲨﻊ ﺍﻟﺴﻼﻣﺔ ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﺗﺴﻘﻂ ﺑﺎﻹﺿﺎﻓﺔ ﻓﺎﻣﺘﻨﻊ ﺍﻹﺿﺎﻓﺔ ﺑﺎﻟﻜﻠﹼﻴﺔ ،ﻭﺃﻣﺎ ﻛﻮﻧﻪ ﻣﻔﺮﺩﺍﹰ ﻓﻸﻥﹼ ﺍﳌﻔﺮﺩ ﻫﻮ ﺍﻷﺻﻞ ﻭﺃﺧﻒ ﻣﻦ ﺍﳉﻤﻊ ،ﻭﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﻟﺘﻤﻴﻴﺰ ﻫﻮ ﺍﻟﺘﻔﺴﲑ ﻭﺍﻟﺘﺒﻴﲔ ﻭﻫﻮ ﳛﺼﻞ ﺑﺎﳌﻔﺮﺩ ﻓﻼ ﻳﺴﻮﻍ ﺍﻟﻌﺪﻭﻝ ﻋﻨﻪ ﻣﻦ ﻏﲑ ﺣﺎﺟﺔ" .ﺳﻦ" ﻭﻏﲑﻩ.
) (٢ﻗﻮﻟﻪ] :ﳐﻔﻮﺽ ﻣﻔﺮﺩ[ ﻷﻥﹼ ½ﺍﳌﺎﺋﺔ¼ ﻭ½ﺍﻷﻟﻒ¼ ﻳﺸﺒﻬﺎﻥ ½ﺍﻟﺜﻠﺜﺔ¼ ﺇﻟﹶﻰ ½ﺍﻟﻌﺸﺮﺓ¼ ﻓِﻲ ﺍﻟﻠﻔﻆ ﻣﻦ ﺣﻴﺚ ﺇﻧﻬﻤﺎ ﻣﻦ
ﺃﺻﻮﻝ ﺍﻟﻌﺪﺩ ﻣﺜﻠﻬﺎ ،ﻭﻛﺬﺍ ﻳﺸﺒﻬﺎﻥ ½ﺃﺣﺪ ﻋﺸﺮ¼ ﺇﻟﹶﻰ ½ﺗﺴﻌﺔ ﻭﺗﺴﻌﲔ¼ ﻓِﻲ ﺍﻟﻜﺜﺮﺓ؛ ﻷﻥﹼ ﻛﻼﹼ ﻣﻨﻬﻤﺎ ﻋﺪﺩ ﺍﻟﻜﺜﺮﺓ ﻓﺄﻋﻄﻲ ﳑﻴﺰﳘﺎ ﺃﺣﺪ ﺣﻜﻤﻲ ﳑﻴﺰ ﺍﻟﺜﻠﺜﺔ ﺇﻟﹶﻰ ﺍﻟﻌﺸﺮﺓ ﻭﻫﻮ ﺍﳋﻔﺾ ﻋﻠﻰ ﺍﻹﺿﺎﻓﺔ ،ﻭﺃﺣﺪ ﺣﻜﻤﻲ ﳑﻴﺰ ﺃﺣﺪ ﻋﺸﺮ ﺇﻟﹶﻰ ﺗﺴﻌﺔ ﻭﺗﺴﻌﲔ ﻭﻫﻮ ﺍﻹﻓﺮﺍﺩ ﺗﻮﻓﻴﻘﺎﹰ ﺑﲔ ﺍﻟﺸﺒﻬﲔ ،ﻭﱂ ﻳﻌﻜﺲ؛ ﻷﻥﹼ ﺍﻟﺘﻤﻴﻴﺰ ﺃﺻﻠﻪ ﺍﻹﻓﺮﺍﺩ ﻣﻊ ﺣﺼﻮﻝ ﻏﺮﺽ ﺍﻟﺘﻔﺴﲑ ﺑﻪ" .ﻍ".
) (٣ﻗﻮﻟﻪ] :ﻗﺲ ﻋﻠﻰ ﻫﺬﺍ[ ﺃﻱ :ﺇﺫﺍ ﻋﻠﻤﺖ ﻛﻴﻔﻴﺔ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻷﻋﺪﺍﺩ ﻭﺣﺎﻝ ﺍﳌﻤﻴﺰﺍﺕ ﻓِﻲ ﺑﻌﺾ ﺍﻷﻣﺜﻠﺔ ﻓﻘﺲ ﻋﻠﻴﻪ ﺳﺎﺋﺮ ﺍﻷﻋﺪﺍﺩ.
) (٤ﻗﻮﻟﻪ] :ﺍﻻﺳﻢ[ ﳌﹼﺎ ﻓﺮﻍ ﻋﻦ ﺗﻘﺴﻴﻢ ﺍﻻﺳﻢ ﺑﺎﻋﺘﺒﺎﺭ ﺩﻻﻟﺘﻪ ﻋﻠﻰ ﺍﻟﻜﻤﻴﺔ ﻭﻋﺪﻣﻪ ﻭﺟﺮﻯ ﺫﻛﺮ ﺍﻟﺘﺬﻛﲑ
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kﻓﺎﳌﺆﻧﺚ ﻣﺎ ﻓﻴﻪ ﻋﻼﻣﺔ ﺍﻟﺘﺄﻧﻴﺚ ﻟﻔﻈﺎﹰ ﺃﻭ ﺗﻘﺪﻳﺮﺍﹰ ،ﻭﺍﳌﺬﻛﹼﺮ ﻣـﺎ ﲞﻼﻓـﻪ l، )(١
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ﻭﻋﻼﻣﺔ ﺍﻟﺘﺄﻧﻴﺚ ﺛﻼﺛﺔ...............................................: )(٤
ﻭﺍﻟﺘﺄﻧﻴﺚ ﻓﻴﻪ ﺫﻛﺮﳘﺎ ﺑﻌﺪﻩ ﻓﻘﺎﻝ½ :ﻓﺼﻞ ﺍﻻﺳﻢ ...ﺇﱁ¼ ،ﻭﺇﻧﻤﺎ ﻗﺪﻡ ﺍﳌﺬﻛﹼﺮ ﻋﻠﻰ ﺍﳌﺆﻧﺚ ﻓِﻲ ﺍﻟﺘﻘﺴﻴﻢ ﻷﺻﺎﻟﺘﻪ ﻭﺗﻘﺪﻣﻪ ﻋﻠﻰ ﺍﳌﺆﻧﺚ ﺧﻠﻘﺔ ﻭﺭﺗﺒﺔ ،ﻭﻗﺪﻡ ﺍﳌﺆﻧﺚ ﻋﻠﻰ ﺍﳌﺬﻛﹼﺮ ﻓِﻲ ﺍﻟﺘﻌﺮﻳﻒ؛ ﻷﻥﹼ ﺗﻌﺮﻳﻒ ﺍﳌﺆﻧﺚ ﻭﺟﻮﺩﻱ؛ ﻷﻧﻪ ﻋﺒﺎﺭﺓ ﻋﻤﺎ ﻭﺟﺪ ﻓﻴﻪ ﻋﻼﻣﺔ ﺍﻟﺘﺄﻧﻴﺚ ﻭﺗﻌﺮﻳﻒ ﺍﳌﺬﻛﹼﺮ ﻋﺪﻣﻲ؛ ﻷﻧﻪ ﻋﺒﺎﺭﺓ ﻋﻤﺎ ﱂ ﻳﻮﺟﺪ ﻓﻴﻪ ﻋﻼﻣﺔ ﺍﻟﺘﺄﻧﻴﺚ ،ﻭﺍﻟﻮﺟﻮﺩﻱ ﺃﺷﺮﻑ ﻣﻦ ﺍﻟﻌﺪﻣﻲ" .ﻱ".
) (١ﻗﻮﻟﻪ] :ﻋﻼﻣﺔ ﺍﻟﺘﺄﻧﻴﺚ[ ﺍﳌﺮﺍﺩ ﺑﻌﻼﻣﺔ ﺍﻟﺘﺄﻧﻴﺚ ﻛﻤﺎ ﺫﻛﺮﻩ ﺍﳌﺺ ﺍﻟﺘﺎﺀ ﻭﺍﻷﻟﻒ ﺍﳌﻘﺼﻮﺭﺓ ﻭﺍﳌﻤﺪﻭﺩﺓ،
ﻭﻛﺬﺍ ﺍﻟﻴﺎﺀ ﻓِﻲ ½ﻫﺬﻱ¼ ﻭ½ﰐ¼ ﻋﻨﺪ ﺍﻟﺒﻌﺾ ،ﻭﱂ ﻳﺬﻛﺮﻫﺎ ﳉﻮﺍﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘﺄﻧﻴﺚ ﻓﻴﻬﻤﺎ ﺻﻴﻐﻴﺎ ﻋﻨﺪﻩ ﻻ ﺑﺎﻟﻌﻼﻣﺔ ﻛﺘﺄﻧﻴﺚ ½ﻫﻲ¼ ﻭ½ﺃﻧﺖِ¼ "ﻱ".
) (٢ﻗﻮﻟﻪ] :ﻟﻔﻈﺎﹰ ﺃﻭ ﺗﻘﺪﻳﺮﺍﹰ[ ﺃﻱ :ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺗﻠﻚ ﺍﻟﻌﻼﻣﺔ ﻣﻠﻔﻮﻇﺔ ﳓﻮ½ :ﺍﻣﺮﺃﺓ¼ ﻭ½ﻧﺎﻗﺔ¼ ﻭ½ﻏﺮﻓﺔ¼ ﺃﻭ
ﻣﻘﺪﺭﺓ ﳓﻮ½ :ﺩﺍﺭ¼ ﻭ½ﻧﺎﺭ¼ ﻭ½ﻗﺪﻡ¼ ﻭ½ﴰﺲ¼ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﳌﺆﻧﺜﺎﺕ ﺍﻟﺴﻤﺎﻋﻴﺔ؛ ﻓﺈﻥﹼ ﺍﻟﺘﺎﺀ ﻓِﻲ ﻣﺜﻞ ﺫﻟﻚ ﻣﻘﺪﺭﺓ ﺑﺪﻟﻴﻞ ﺭﺟﻮﻋﻬﺎ ﻓِﻲ ﺍﻟﺘﺼﻐﲑ ،ﻭﺍﳌﺮﺍﺩ ﺑﻘﻮﻟﻪ½ :ﻟﻔﻈﺎﹰ¼ ﺃﻋﻢ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺣﻘﻴﻘﺔ ﻛﻤﺎ ﺫﻛﺮ ،ﺃﻭ ﺣﻜﻤﺎﹰ ﻛـ½ﻋﻘﺮﺏ¼؛ ﻷﻥﹼ ﺍﳊﺮﻑ ﺍﻟﺮﺍﺑﻊ ﻓِﻲ ﺣﻜﻢ ﺗﺎﺀ ﺍﻟﺘﺄﻧﻴﺚ ﻭﳍﺬﺍ ﻻ ﻳﻈﻬﺮ ﺍﻟﺘﺎﺀ ﻓِﻲ ﺗﺼﻐﲑ ﺍﻟﺮﺑﺎﻋﻲ ﻣﻦ ﺍﳌﺆﻧﺜﺎﺕ ﺍﻟﺴﻤﺎﻋﻴﺔ؛ ﻟﺌﻼﹼ ﳚﺘﻤﻊ ﻋﻼﻣﺘﺎ ﺍﻟﺘﺄﻧﻴﺚ ،ﻭﻛـ½ﺣﺎﺋﺾ¼ ﻭ½ﺣﺎﻣﻞ¼ ﻭ½ﻃﺎﻟﻖ¼؛ ﻓﺈﻧﻬﺎ ﺻﻔﺎﺕ ﳐﺘﺼﺔ ﺑﺎﳌﺆﻧﺚ ،ﻭﻛـ½ﺃﲝﺮ¼ ﻭ½ﲝﺎﺭ¼ ﳑﺎ ﻫﻮ ﲨﻊ ﻣﻜﺴﺮ؛ ﻷﻧﻪ ﻣﺆﻭﻝ ﺑﺎﳉﻤﺎﻋﺔ" .ﻱ" ﻭﻏﲑﻩ.
) (٣ﻗﻮﻟﻪ] :ﻣﺎ ﲞﻼﻓﻪ[ ﺃﻱ :ﺍﳌﺬﻛﹼﺮ ﺍﺳﻢ ﻣﺘﻠﺒﺲ ﲟﺨﺎﻟﻔﺔ ﺍﳌﺆﻧﺚ ﺃﻱ :ﻣﺎ ﱂ ﻳﻮﺟﺪ ﻓﻴﻪ ﻋﻼﻣﺔ ﺍﻟﺘﺄﻧﻴﺚ ﻻ ﻟﻔﻈﺎﹰ ﻭﻻ ﺗﻘﺪﻳﺮﺍﹰ ﻭﻻ ﺣﻜﻤﺎﹰ.
) (٤ﻗﻮﻟﻪ] :ﻋﻼﻣﺔ ﺍﻟﺘﺄﻧﻴﺚ[ ﺃﻱ :ﺍﻟﻌﻼﻣﺔ ﺍﻟﹼﱵ ﺫﻛﺮﺕ ﻓِﻲ ﺣﺪ ﺍﳌﺆﻧﺚ ﺛﻠﺜﺔ ﺃﺷﻴﺎﺀ ﺃﺣﺪﻫﺎ :ﺍﻟﺘﺎﺀ ﺍﻟﹼﱵ ﺗﺼﲑ ﻫﺎﺀ
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ﻋﻨﺪ ﺍﻟﻮﻗﻒ ﻓﻼ ﻳﺸﻜﻞ ﺑﻨﺤﻮ ½ﻣﺴﻠﻤﺎﺕ¼ ،ﻭﻓِﻲ ﺫﻛﺮ ﺍﻟﺘﺎﺀ ﺭﺩ ﻋﻠﻰ ﺍﻟﻜﻮﻓﻴﲔ ﺣﻴﺚ ﺟﻌﻠﻮﺍ ﺍﳍﺎﺀ ﻋﻼﻣﺔ ﺍﻟﺘﺄﻧﻴﺚ ﻭﺍﻟﺘﺎﺀ ﻣﻐﻴﺮﺓ ﻋﻨﻬﺎ ،ﻭﺍﻟﺒﺼﺮﻳﻮﻥ ﻋﻠﻰ ﺃﻥﹼ ﻋﻼﻣﺔ ﺍﻟﺘﺄﻧﻴﺚ ﻫﻲ ﺍﻟﺘﺎﺀ ﻭﺍﳍﺎﺀ ﻣﻐﻴﺮﺓ ﻋﻨﻬﺎ ،ﻭﺍﻟﺘﺎﺀ ﻋﻼﻣﺔ ﺍﻟﺘﺄﻧﻴﺚ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﲟﻌﲎ ﺍﻟﺘﺄﻧﻴﺚ ،ﰒﹼ ﺇﻧﻬﺎ ﺗﺄﰐ ﳌﻌﺎﻥ ،ﻓﻘﺪ ﺗﻜﻮﻥ ﻟﻠﻔﺮﻕ ﺑﲔ ﺍﳌﺬﻛﹼﺮ ﻭﺍﳌﺆﻧﺚ ﻓِﻲ ﺍﻻﺳﻢ ﻛـ½ﺷﻴﺦ¼ ﻭ½ﺷﻴﺨﺔ¼ ﻭ½ﺍﻣﺮﺀ¼ ﻭ½ﺍﻣﺮﺃﺓ¼ ﻭﻫﻲ ﲰﺎﻋﻴﺔ ،ﺃﻭ ﻟﻠﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻓِﻲ ﺍﻟﺼﻔﺔ ﻛـ½ﻗﺎﺋﻢ¼ ﻭ½ﻗﺎﺋﻤﺔ¼ ﻭﻫﻲ ﻗﻴﺎﺳﻴﺔ ،ﺃﻭ ﻟﻠﻔﺮﻕ ﺑﲔ ﺍﻟﻮﺍﺣﺪ ﻭﺍﳉﻤﻊ ﻛـ½ﺑﻐﺎﻝ¼ ﻭ½ﺑﻐﺎﻟﺔ¼ ،ﻭﻗﺪ ﺗﻜﻮﻥ ﻟﺘﺄﻛﻴﺪ ﺍﻟﺼﻔﺔ ﻛـ½ﻋﻼﹼﻣﺔ¼ ،ﺃﻭ ﻟﺘﺄﻛﻴﺪ ﺍﻟﺘﺄﻧﻴﺚ ﻛـ½ﻧﻌﺠﺔ¼ ،ﻭﻗﺪ ﺗﻜﻮﻥ ﻟﻌﻼﻣﺔ ﺍﻟﻌﺠﻤﺔ ﻛـ½ﺟﻮﺍﺭﺑﺔ¼ ﻓِﻲ ½ﺟﻮﺍﺭﺏ¼ ،ﻭﻗﺪ ﺗﻜﻮﻥ ﻟﻠﻨﺴﺒﺔ ﻛـ½ﺍﳌﻐﺎﺭﺑﺔ¼ ﲨﻊ ½ﻣﻐﺮﰊ¼ ،ﻭﻗﺪ ﺗﻜﻮﻥ ﻟﻠﻌﻮﺽ ﻛـ½ﻓﺮﺍﺯﻧﺔ¼ ﲨﻊ ½ﻓﺮﺯﺍﻥ¼ ﺃﺻﻠﻪ½ :ﻓﺮﺍﺯﻳﻦ¼ ،ﻭﻗﺪ ﺗﻜﻮﻥ
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kﺍﻟﺘﺎﺀ ﻛـ½ﻃﻠﺤﺔ¼ ،ﻭﺍﻷﻟﻒ ﺍﳌﻘـﺼﻮﺭﺓ ﻛــ½ﺣﺒﻠـﻰ¼ ،ﻭﺍﻷﻟـﻒ ﺍﳌﻤـﺪﻭﺩﺓl )(١
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ﻛـ½ﲪـﺮﺍﺀ¼ ،ﻭﺍﳌﻘـﺪﺭﺓ ﺇﻧﻤـﺎ ﻫـﻮ ﺍﻟﺘـﺎﺀ ﻓﻘـﻂ ﻛــ½ﺃﺭﺽ¼ ﻭ½ﺩﺍﺭ¼ ﺑـﺪﻟﻴﻞ )(٤
½ﺃﺭﻳﻀﺔ¼ ﻭ½ﺩﻭﻳﺮﺓ¼ ،ﺛﹸﻢ ﺍﳌﺆﻧﺚ ﻋﻠﻰ ﻗﺴﻤﲔ :ﺣﻘﻴﻘﻲ ﻭﻫﻮ ﻣﺎ ﺑﺈﺯﺍﺋﻪ ﺫﻛﺮ )(٥
ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻛــ½ﺍﻣـﺮﺃﺓ¼ ﻭ½ﻧﺎﻗـﺔ¼ ،ﻭﻟﻔﻈـﻲ ﻭﻫـﻮ ﻣـﺎ ﲞﻼﻓـﻪ ﻛــ½ﻇﻠﻤـﺔ¼ )(٦
ﻟﺘﺄﻛﻴﺪ ﺍﳉﻤﻊ ﻛـ½ﲨﺎﻟﺔ¼" ،ﻱ".
) (١ﻗﻮﻟﻪ] :ﻛـ½ﻃﻠﺤﺔ¼[ ﺣﺎﻝ ﻛﻮﻧﻪ ﺍﺳﻢ ﺭﺟﻞ ﻷﻥﹼ ﺍﳌﻘﺼﻮﺩ ﺑـ½ﻃﻠﺤﺔ¼ ﻫﻮ ﺍﻟﺘﻤﺜﻴﻞ ﻟﻠﻤﺆﻧـﺚ ﺑﺎﻟﻌﻼﻣـﺔ؛ ﻷﻥﹼ ﺍﻟﺘﻌﺮﻳﻒ ﺍﳌﺬﻛﻮﺭ ﳐﺼﻮﺹ ﺑﻪ ،ﻭﻫﺬﺍ ﺍﳌﻘﺼﻮﺩ ﺇﻧﻤﺎ ﳛﺼﻞ ﺇﺫﺍ ﻛﺎﻥ ½ﻃﻠﺤﺔ¼ ﺍﺳﻢ ﺭﺟﻞ؛ ﻷﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﺳﻢ ﺍﻣﺮﺃﺓ ﻛﺎﻥ ﻣﺆﻧﺜﺎﹰ ﺣﻘﻴﻘﻴﺎ ﻓﻼ ﻳﺼﻠﺢ ﻟﺘﻤﺜﻴﻞ ﺍﳌﺆﻧﺚ ﺑﺎﻟﻌﻼﻣﺔ½ .ﻱ¼ ﻣﻠﺨﺼﺎﹰ.
) (٢ﻗﻮﻟﻪ] :ﻭﺍﻷﻟﻒ ﺍﳌﻘﺼﻮﺭﺓ[ ﺃﻱ :ﻭﺛﺎﻧِﻲ ﻋﻼﻣﺎﺕ ﺍﻟﺘﺄﻧﻴﺚ ﺍﻟﺜﻠﺚ :ﺍﻷﻟﻒ ﺍﳌﻘﺼﻮﺭﺓ ،ﺃﻱ :ﺍﻟﹼﱵ ﻻ ﺗﻜﻮﻥ
ﻟﻺﳊﺎﻕ ﻭﻻ ﺮﺩ ﺍﻟﺰﻳﺎﺩﺓ ﻛـ½ﺣﺒﻠﻰ¼ ﻭ½ﺳﻠﻤﻰ¼ ﻓﻼ ﻳﺮﺩ ﺑﻨﺤﻮ ½ﻓﱴ¼ ﻭ½ﺃﺭﻃﻰ¼ ﻣﻠﺤﻘﺎﹰ ﺑـ½ﺟﻌﻔﺮ¼ ،ﻭﻻ ﺑﻨﺤﻮ ½ﻗﺒﻌﺜﺮﻯ¼ ،ﻭﺇﻧﻤﺎ ﲰﻴﺖ ﻫﺬﻩ ﺍﻷﻟﻒ ﻣﻘﺼﻮﺭﺓ؛ ﻷﻥﹼ ﺍﳌﺘﻜﻠﹼﻢ ﻣﻘﺼﻮﺭ ﺎ ﻭﱂ ﳝﺮ ﻣﻨﻬﺎ ﺇﻟﹶﻰ ﺷﺊ ﺁﺧﺮ ﲞﻼﻑ ﺍﳌﻤﺪﻭﺓ ﳌﺮﻭﺭﻫﺎ ﺇﻟﹶﻰ ﺍﳍﻤﺰﺓ.
) (٣ﻗﻮﻟﻪ] :ﻭﺍﻷﻟﻒ ﺍﳌﻤﺪﻭﺩﺓ[ ﺃﻱ :ﻭﺛﺎﻟﺚ ﻋﻼﻣﺎﺕ ﺍﻟﺘﺄﻧﻴﺚ ﺍﻟﺜﻠﺚ :ﺍﻷﻟﻒ ﺍﳌﻤﺪﻭﺩﺓ ﻛـ½ﲪﺮﺍﺀ¼ ،ﻭﻻ
ﳜﻔِﻰ ﺃﻥﹼ ﺍﻷﻟﻒ ﺍﳌﻤﺪﻭﺩﺓ ﻫﻲ ﺍﻟﹼﱵ ﻗﺒﻞ ﺍﳍﻤﺰﺓ ،ﻭﻋﻼﻣﺔ ﺍﻟﺘﺄﻧﻴﺚ ﻫﻲ ﺍﳍﻤﺰﺓ ،ﻓﻔِﻲ ﻗﻮﻟﻪ½ :ﻭﺍﻷﻟﻒ ﺍﳌﻤﺪﻭﺩﺓ¼ ﻧﻈﺮ ﺇﻻﹼ ﺃﻥ ﳚﻌﻞ ﻭﺻﻒ ﺍﻷﻟﻒ ﺑﺎﳌﻤﺪﻭﺩﺓ ﻭﺻﻔﺎﹰ ﲝﺎﻝ ﺍﳌﺘﻌﻠﹼﻖ ﺃﻱ :ﺍﻷﻟﻒ ﺍﳌﻤﺪﻭﺩﺓ ﻣﺎ ﻗﺒﻠﻬﺎ" .ﻱ".
) (٤ﻗﻮﻟﻪ] :ﻭﺍﳌﻘﺪﺭﺓ[ ﺃﻱ :ﺍﻟﻌﻼﻣﺔ ﺍﻟﹼﱵ ﺗﻘﺪﺭ ﻣﻦ ﻋﻼﻣﺎﺕ ﺍﻟﺘﺄﻧﻴﺚ ﺍﻟﺜﻠﺚ ﺇﻧﻤﺎ ﻫﻲ ﺍﻟﺘﺎﺀ ﻓﻘﻂ ﻻ ﻏﲑ
ﻛـ½ﺃﺭﺽ¼ ﻭ½ﺩﺍﺭ¼ ،ﻭﺇﻧﻤﺎ ﺣﻜﻢ ﺑﺘﻘﺪﻳﺮ ﺍﻟﺘﺎﺀ ﻓﻴﻬﻤﺎ ﺑﺪﻟﻴﻞ ﺗﺼﻐﲑﳘﺎ ﻋﻠﻰ ½ﺃﺭﻳﻀﺔ¼ ﻭ ½ﺩﻭﻳﺮﺓ¼؛ ﻷﻥﹼ ﺍﻟﺘﺼﻐﲑ ﻭﺍﻟﺘﻜﺴﲑ ﻳﺮﺩﺍﻥ ﺍﻟﺸﺊ ﺇﻟﹶﻰ ﺃﺻﻠﻪ ﻏﺎﻟﺒﺎﹰ.
) (٥ﻗﻮﻟﻪ] :ﻣﺎ ﺑﺈﺯﺍﺋﻪ[ ﺃﻱ :ﺍﳌﺆﻧﺚ ﺍﳊﻘﻴﻘﻲ ﻣﺆﻧﺚ ﲟﻘﺎﺑﻠﺘﻪ ﺫﻛﺮ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﺳﻮﺍﺀ ﻭﺟﺪ ﻓﻴﻪ ﻋﻼﻣﺔ ﺍﻟﺘﺄﻧﻴﺚ ﻟﻔﻈﺎﹰ ﻛـ½ﺍﻣﺮﺃﺓ¼ ﻓِﻲ ﺍﻷﻧﺎﺱ ﻭ½ﻧﺎﻗﺔ¼ ﻓِﻲ ﺍﻟﺒﻬﺎﺋﻢ ﻓِﻲ ﻣﻘﺎﺑﻠﺘﻬﻤﺎ ½ﺭﺟﻞ¼ ﻭ½ﺑﻌﲑ¼ ،ﺃﻭﱂ ﻳﻮﺟﺪ ﻛـ½ﺃﻡ ¼ﻓِﻲ ﺍﻷﻧﺎﺱ ﻭ½ﺣﺠﺮ¼ ﻓِﻲ ﺍﻟﺒﻬﺎﺋﻢ ﻓِﻲ ﻣﻘﺎﺑﻠﺘﻬﻤﺎ ½ﺃﺏ¼ ﻭ½ﺣﺼﺎﻥ¼ ،ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﺬﹶﻛﺮ ﻫﻬﻨﺎ ﺧﻼﻑ ﺍﻷﻧﺜﻰ" .ﻱ".
) (٦ﻗﻮﻟﻪ] :ﻣﺎ ﲞﻼﻓﻪ[ ﺃﻱ :ﺍﳌﺆﻧﺚ ﺍﻟﻠﻔﻈﻲ ﻣﺆﻧﺚ ﻣﺘﻠﺒﺲ ﲟﺨﺎﻟﻔﺔ ﺍﳌﺆﻧﺚ ﺍﳊﻘﻴﻘﻲ ﺃﻱ :ﻣﺎ ﻟﻴﺲ ﺑﺈﺯﺍﺋﻪ
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ﺫﻛﺮ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﺳﻮﺍﺀ ﻭﺟﺪ ﻓﻴﻪ ﺍﻟﻌﻼﻣﺔ ﺣﻘﻴﻘﺔ ﺃﻭﱂ ﻳﻮﺟﺪ ﻛـ½ﻇﻠﻤﺔ¼ ،ﻣﺜﺎﻝ ﻟﻠﻤﺆﻧﺚ ﺍﻟﻠﻔﻈﻲ ﺣﻘﻴﻘﺔ،
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kﻋﲔ¼ ،ﻭﻗﺪ ﻋﺮﻓﺖ ﺃﺣﻜﺎﻡ ﺍﻟﻔﻌﻞ ﺇﺫﺍ ﺃﺳـﻨﺪ ﺇﱃ ﺍﳌﺆﻧـﺚ ﻓـﻼ ﻧﻌﻴـﺪﻫﺎ l. ﻭ½ )(١
:ﺍﳌﺜﻨﻰ ﺍﺳﻢ ﺃﹸﻟﹾﺤـﻖ ﺑـﺂﺧﺮﻩ ﺃﻟـﻒ ﺃﻭ ﻳـﺎﺀ ﻣﻔﺘـﻮﺡ ﻣـﺎ ﻗﺒﻠـﻬﺎ ﻭﻧـﻮﻥ )(٢
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ﻭ½ﻋﲔ¼ ﻣﺜﺎﻝ ﻟﻠﻤﺆﻧﺚ ﺍﻟﻠﻔﻈﻲ ﺗﻘﺪﻳﺮﺍﹰ ﺑﺪﻟﻴﻞ ﺗﺼﻐﲑﻫﺎ ﻋﻠﻰ ½ﻋﻴﻴﻨﺔ¼ ،ﻭﱂ ﻳﺬﻛﺮ ﺍﳌﺺ ﻣﺜﺎﻻﹰ ﻟﻠﻤﺆﻧﺚ ﺍﻟﻠﻔﻈﻲ ﺣﻜﻤﺎﹰ ﻛـ½ﻋﻘﺮﺏ¼ ﻟﻘﻠﹼﺔ ﻭﻗﻮﻋﻪ ،ﻭﻛﺬﺍ ﲨﻊ ﺍﳌﻜﺴﺮ ﻭﲨﻊ ﺍﳌﺼﺤﺢ ﺑﺎﻷﻟﻒ ﻭﺍﻟﺘﺎﺀ ﻣﺆﻧﺚ
ﻟﻔﻈﻲ ﻭﺇﻥ ﻛﺎﻥ ﻭﺍﺣﺪﻫﺎ ﻣﺆﻧﺜﺎﹰ ﺣﻘﻴﻘﻴﺎ ،ﰒﹼ ﺍﻋﻠﻢ ﺃﻥﹼ ﺍﳌﺆﻧﺚ ﺍﻟﻠﻔﻈﻲ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻨﺎﻩ ﻣﺬﻛﹼﺮﺍﹰ ﺣﻘﻴﻘﻴﺎ ﻛـ½ﻃﻠﺤﺔ¼ ﻋﻠﻤﺎﹰ ﻟﻠﻤﺬﻛﹼﺮ ﻭ½ﻋﻼﹼﻣﺔ¼ ﺻﻔﺔ ﻟﻠﻤﺬﻛﹼﺮ ،ﻓﻬﺬﺍ ﺍﳌﺆﻧﺚ ﺍﻟﻠﻔﻈﻲ ﻻ ﻳﺆﺛﹼﺮ ﺗﺄﻧﻴﺜﻪ ﺍﻟﻠﻔﻈﻲ ﺇﻻﹼ ﻓِﻲ ﺣﻜﻢ ﻧﻔﺴﻪ ﻭﻫﻮ ﻣﻨﻊ ﺍﻟﺼﺮﻑ ﻓﻴﻤﻨﻊ ½ﻃﻠﺤﺔ¼ ﻋﻦ ﺍﻟﺼﺮﻑ ﻟﻠﺘﺄﻧﻴﺚ ﻭﺍﻟﻌﻠﻤﻴﺔ ﻭﻻ ﻳﺴﺮﻱ ﺗﺄﻧﻴﺜﻪ ﺇﻟﹶﻰ ﻏﲑﻩ ﻣﻦ ﻓﻌﻞ ﺃﻭ ﺻﻔﺔ ﺃﻭ ﺧﱪ ﺃﻭ ﺣﺎﻝ ﻓﻴﻘﺎﻝ½ :ﻗﺎﻡ ﻃﻠﺤﺔ¼ ﻭ½ﻃﻠﺤﺔ ﺍﻟﻘﺎﺋﻢ¼ ﻭ½ﻃﻠﺤﺔ ﻗﺎﺋﻢ¼ ﻭ½ﻣﺮﺭﺕ ﺑﻄﻠﺤﺔ ﻗﺎﺋﻤﺎﹰ¼؛ ﻷﻥﹼ ﺍﻟﺘﺬﻛﲑ ﺍﳊﻘﻴﻘﻲ ﳌﹼﺎ ﻃﺮ ﻋﻠﻴﻪ ﻣﻨﻊ ﺃﻥ ﻳﻌﺘﱪ ﺣﺎﻝ ﺗﺄﻧﻴﺜﻪ ﺍﻟﻠﻔﻈﻲ ﻓِﻲ ﻏﲑﻩ ﻭﺃﻥ ﻳﺴﺮﻱ ﺇﻟﻴﻪ، ﻭﺃﻣﺎ ﻣﻨﻊ ﺻﺮﻓﻪ ﻓﺤﺎﻝ ﻣﺘﺼﻠﺔ ﺑﻪ ﻻ ﺑﻐﲑﻩ ،ﻭﺫﻫﺐ ﺑﻌﺾ ﺍﻟﻜﻮﻓﻴﲔ ﺇﻟﹶﻰ ﺃﻥﹼ ﺗﺄﻧﻴﺜﻪ ﻳﺴﺮﻱ ﺇﻟﹶﻰ ﻏﲑﻩ ﻓﻴﻘﻮﻟﻮﻥ½ :ﻗﺎﻟﺖ ﻃﻠﺤﺔ...ﺇﱁ¼ ﻭﻗﺎﺳﻮﺍ ﻋﻠﻰ ﺗﺄﻧﻴﺚ ½ﻋﻘﺮﺏ¼ ﻋﻠﻤﺎﹰ ﻟﻠﻤﺬﻛﹼﺮ ﻓﺈﻥﹼ ﺗﺄﻧﻴﺜﻪ ﻳﺴﺮﻱ ﺇﻟﹶﻰ ﻏﲑﻩ ﺑﺎﻻﺗﻔﺎﻕ ،ﻭﺇﻣﺎ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻣﻌﻨﺎﻩ ﻣﺬﻛﹼﺮﺍﹰ ﺣﻘﻴﻘﻴﺎ ﻭﻻ ﻣﺆﻧﺜﺎﹰ ﺣﻘﻴﻘﻴﺎ ﻛـ½ﻇﻠﻤﺔ¼ ﻭ½ﻋﲔ¼ ﻭ½ﻋﻼﻣﺔ¼ ﺻﻔﺔ، ﻓﻬﺬﺍ ﺍﳌﺆﻧﺚ ﺍﻟﻠﻔﻈﻲ ﳚﻮﺯ ﺃﻥ ﻳﺴﺮﻱ ﺗﺄﻧﻴﺜﻪ ﺍﻟﻠﻔﻈﻲ ﺇﻟﹶﻰ ﻏﲑﻩ ،ﻭﻋﻨﺪ ﺍﺑﻦ ﺍﻟﺴﻜﻴﺐ ﺗﺄﻧﻴﺜﻪ ﻛﺘﺄﻧﻴﺚ ½ﻃﻠﺤﺔ¼ ﻋﻠﻤﺎﹰ ﻟﻠﻤﺬﻛﹼﺮ ﻓﻼ ﳚﻮﺯ ﺍﻟﺘﺎﺀ ﻓِﻲ ﻓﻌﻠﻪ ﻋﻨﺪﻩ" .ﻍ" ﻭﻏﲑﻩ.
) (١ﻗﻮﻟﻪ] :ﻓﻼ ﻧﻌﻴﺪﻫﺎ[ ﺃﻱ :ﺇﺫﺍ ﻋﺮﻓﺖ ﺗﻠﻚ ﺍﻷﺣﻜﺎﻡ ﻓﻼ ﻧﻌﻴﺪﻫﺎ؛ ﻷﻥﹼ ﺇﻋﺎﺩﺓ ﺍﻟﺸﺊ ﻳﻮﺟﺐ ﺍﻟﺘﻜﺮﺍﺭ ﻭﻫﻮ ﻗﺒﻴﺢ ،ﻭﺃﻣﺎ ﺗﻌﺮﻳﻒ ﺍﳌﺆﻧﺚ ﺍﳊﻘﻴﻘﻲ ﻫﻬﻨﺎ ﺑﻌﺪ ﺫﻛﺮﻩ ﻓِﻲ ﲝﺚ ﺍﻟﻔﺎﻋﻞ ﻓﻼ ﻳﻮﺟﺐ ﺍﻟﺘﻜﺮﺍﺭ؛ ﻷﻧﻪ ﺫﻛﺮﻩ ﻫﻨﺎﻟﻚ ﺗﻘﺮﻳﺒﺎﹰ ﻭﺫﻛﺮﻩ ﻫﻬﻨﺎ ﻗﺼﺪﺍﹰ" .ﻱ".
) (٢ﻗﻮﻟﻪ] :ﺍﳌﺜﻨﻰ[ ﳌﹼﺎ ﻓﺮﻍ ﻋﻦ ﺗﻘﺴﻴﻢ ﺍﻻﺳﻢ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﺘﺬﻛﲑ ﻭﺍﻟﺘﺄﻧﻴﺚ ﺷﺮﻉ ﻓِﻲ ﺗﻘﺴﻴﻤﻪ ﺍﻵﺧﺮ ﺑﺎﻋﺘﺒﺎﺭ
ﺍﻹﻓﺮﺍﺩ ﻭﺍﻟﺘﺜﻨﻴﺔ ﻭﺍﳉﻤﻊ ،ﻓﺈﻥﹼ ﺍﻻﺳﻢ ﺬﺍ ﺍﻻﻋﺘﺒﺎﺭ ﻋﻠﻰ ﺛﻠﺜﺔ ﺃﻗﺴﺎﻡ :ﻣﻔﺮﺩ ﻭﻣﺜﻨﻰ ﻭﳎﻤﻮﻉ ،ﻭﺑﻴﻦ ﺍﳌﺺ ﺍﻟﻘﺴﻤﲔ :ﺍﳌﺜﻨﻰ ﻭﺍﻤﻮﻉ ﻟﻴﻔﻬﻢ ﺃﻥﹼ ﻣﺎﻋﺪﺍﳘﺎ ﻣﻔﺮﺩ ﻃﻠﺒﺎﹰ ﻟﻼﺧﺘﺼﺎﺭ ،ﻭﺇﻧﻤﺎ ﻗﺪﻡ ﺍﳌﺜﻨﻰ ﻋﻠﻰ ﺍﻤﻮﻉ ﻟﺴﺒﻖ ﻋﺪﺩﻩ ﻋﻠﻰ ﻋﺪﺩ ﺍﻤﻮﻉ ﻭﻟﻘﺮﺑﻪ ﺑﺎﳌﻔﺮﺩ ﻭﻟﺴﻼﻣﺔ ﻟﻔﻆ ﺍﳌﻔﺮﺩ ﻓﻴﻪ ﻭﻟﻜﺜﺮﺗﻪ ﻟﻌﺪﻡ ﺍﺧﺘﺼﺎﺻﻪ ﺑﺸﺮﻳﻄﺔ ﲞﻼﻑ ﺍﻤﻮﻉ ،ﻓﻘﺎﻝ½ :ﻓﺼﻞ ﺍﳌﺜﻨﻰ ...ﺇﱁ¼ ،ﻭﻫﻮ ﻓِﻲ ﺍﻟﻠﻐﺔ½ :ﺩﻭﻛﺮﺩﻥ¼ ،ﻭﻓِﻲ ﺍﻻﺻﻄﻼﺡ ﻣﺎ ﺫﻛﺮ ﻓِﻲ ﺍﳌﱳ" .ﻣﻖ" ﻭﻏﲑﻩ.
) (٣ﻗﻮﻟﻪ] :ﻳﺎﺀ ﻣﻔﺘﻮﺡ[ ﻓﻘﻮﻟﻪ½ :ﻣﻔﺘﻮﺡ¼ ﺻﻔﺔ ﺳﺒﺒﻴﺔ ﻟﻘﻮﻟﻪ½ :ﻳﺎﺀ¼ ،ﻭﻛﻠﻤﺔ ½ﻣﺎ¼ ﻣﻔﻌﻮﻝ ﻣﺎ ﱂ ﻳﺴﻢ ﻓﺎﻋﻠﻪ ﻟﻘﻮﻟﻪ:
i
½ﻣﻔﺘﻮﺡ¼ ،ﻭﺇﻧﻤﺎ ﺟﻌﻞ ﻣﺎ ﻗﺒﻞ ﺍﻷﻟﻒ ﺃﻭ ﺍﻟﻴﺎﺀ ﻣﻔﺘﻮﺣﺎﹰ ﻓِﻲ ﺍﳌﺜﻨﻰ؛ ﻟﺌﻼﹼ ﻳﻠﺘﺒﺲ ﺑﺎﳉﻤﻊ ﻓِﻲ ﺣﺎﻟﱵ ﺍﻟﻨﺼﺐ ﻭﺍﳉﺮ
j
Å
١٦١
ﰲ
kﻣﻜﺴﻮﺭﺓ ﻟﻴﺪﻝﹼ ﻋﻠﻰ ﺃﻥﹼ ﻣﻌﻪ ﺁﺧﺮ ﻣﺜﻠﻪ ﳓﻮ½ :ﺭﺟـﻼﻥ¼ ﻭ½ﺭﺟﻠـﲔ¼ ،ﻫـﺬﺍl )(١
)(٢
ﰲ ﺍﻟــﺼﺤﻴﺢ ،ﺃﻣ ـﺎ ﺍﳌﻘــﺼﻮﺭ ﻓــﺈﻥ ﻛﺎﻧــﺖ ﺃﻟﻔــﻪ ﻣﻨﻘﻠﺒــﺔ ﻋــﻦ ﻭﺍﻭ ﻭﻛــﺎﻥ )(٣
)(٤
ﺇﻥ ﺟﻌﻞ ﻣﻜﺴﻮﺭﺍﹰ ،ﻭﺇﻧﻤﺎ ﺗﻜﻮﻥ ﻧﻮﻥ ﺍﳌﺜﻨﻰ ﻣﻜﺴﻮﺭﺓ؛ ﻟﺌﻼﹼ ﻳﻠﺰﻡ ﺗﻮﺍﱄ ﺍﻟﻔﺘﺤﺎﺕ ﻓِﻲ ﺣﺎﻟﺔ ﺍﻟﺮﻓﻊ ﺃﻱ :ﻓﺘﺤﺔ ﻣﺎ ﻗﺒﻞ ﺍﻷﻟﻒ ﻭﺍﻷﻟﻒ ﻓِﻲ ﺣﻜﻢ ﺍﻟﻔﺘﺤﺘﲔ ﻭﻓﺘﺤﺔ ﺍﻟﻨﻮﻥ ،ﻭﺃﻣﺎ ﺣﺎﻝ ﺍﻟﻨﺼﺐ ﻭﺍﳉﺮ ﻓﻤﺤﻤﻮﻟﺔ ﻋﻠﻰ ﺣﺎﻟﺔ ﺍﻟﺮﻓﻊ، ﻭﺇﻧﻤﺎ ﺍﺧﺘﲑ ﻟﻠﺘﺜﻨﻴﺔ ﻭﲨﻊ ﺍﻟﺴﻼﻣﺔ ﺣﺮﻭﻑ ﺍﻟﻌﻠﹼﺔ ﻟﻜﺜﺮﺓ ﺩﻭﺭﻫﺎ ﻓِﻲ ﺍﻟﻜﻼﻡ؛ ﻷﻥﹼ ﺍﳌﺘﻜﻠﹼﻢ ﻻ ﳜﻠﻮ ﻣﻨﻬﺎ ﺃﻭ ﻣﻦ ﺃﺑﻌﺎﺿﻬﺎ ﻭﻫﻲ ﺍﳊﺮﻛﺎﺕ ﺍﻟﺜﻠﺚ ﻓﺨﺺ ﺑﻌﻀﻬﺎ ﺑﺎﻟﺘﺜﻨﻴﺔ ﻭﺑﻌﻀﻬﺎ ﺑﺎﳉﻤﻊ ﺗﻘﻠﻴﻼﹰ ﻟﻼﺷﺘﺮﺍﻙ ،ﻭﺧﺼﺖ ﺍﻷﻟﻒ ﺑﺎﻟﺘﺜﻨﻴﺔ ﻟﻜﺜﺮﺎ ﻭﺧﻔﹼﺔ ﺍﻷﻟﻒ ﻭﻟﻜﻮﺎ ﺿﻤﲑ ﺍﻟﺘﺜﻨﻴﺔ ﻓِﻲ ﺍﻟﻔﻌﻞ ،ﻭﻟﻮﻓﻖ ﺁﺧﺮ ﺿﻤﲑ ﺍﻟﺘﺜﻨﻴﺔ ﻛـ½ﳘﺎ¼ ﻭ½ﺃﻧﺘﻤﺎ¼، ﻭﺧﺼﺖ ﺍﻟﻮﺍﻭ ﺑﺎﳉﻤﻊ؛ ﻷﺎ ﺿﻤﲑ ﺍﳉﻤﻊ ﻓِﻲ ﺍﻟﻔﻌﻞ ﻭﻟﻜﻮﺎ ﻟﻠﺠﻤﻊ ﻓِﻲ ﺍﻟﻌﻄﻒ ﻭﳊﺼﻮﳍﺎ ﲜﻤﻊ ﺍﻟﺸﻔﺘﲔ ﻭﻟﻮﻓﻖ ﺁﺧﺮ ﺿﻤﲑ ﺍﳉﻤﻊ ﻓِﻲ ﺍﻟﻔﻌﻞ ﻭﻫﻮ ½ﳘﻮ¼ ﻭ½ﺃﻧﺘﻤﻮ¼" .ﺳﻦ" ﻭﻏﲑﻩ.
) (١ﻗﻮﻟﻪ] :ﻟﻴﺪﻝﹼ[ ﻣﺘﻌﻠﹼﻖ ﺑﻘﻮﻟﻪ½ :ﺃﳊﻖ¼ ﻭﺍﻟﻀﻤﲑ ﻓﻴﻪ ﺭﺍﺟﻊ ﺇﻟﹶﻰ ﺍﻻﺳﻢ ،ﺃﻱ :ﻟﻴﺪﻝﹼ ﺫﻟﻚ ﺍﻻﺳﻢ ﺑﺴﺒﺐ ﺫﻟﻚ ﺍﻹﳊﺎﻕ ﻋﻠﻰ ﺃﻥﹼ ﻣﻌﻪ ...ﺇﱁ.
) (٢ﻗﻮﻟﻪ] :ﻣﻌﻪ[ ﺃﻱ :ﻣﻊ ﺍﻻﺳﻢ ﺍﳌﻔﺮﺩ ﺁﺧﺮ ﻣﺜﻠﻪ ،ﻭﺍﳌﺮﺍﺩ ﺑﻘﻮﻟﻪ½ :ﻣﺜﻠﻪ¼ ﻣﺎ ﳝﺎﺛﻠﻪ ﻓِﻲ ﺍﻟﻮﺣﺪﺓ ﻭﺍﳉﻨﺲ
ﲨﻴﻌﺎﹰ ،ﻭﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﻟﹶﻰ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺗﺜﻨﻴﺔ ﺍﳌﺸﺘﺮﻙ ﺑﺎﻋﺘﺒﺎﺭ ﻣﻌﻨﻴﲔ ﳐﺘﻠﻔﲔ ﻓﻼ ﻳﻘﺎﻝ½ :ﻗﺮﺀﺍﻥ¼ ﻭﻳﺮﺍﺩ ﺑﻪ ﺍﳊﻴﺾ ﻭﺍﻟﻄﻬﺮ ﺑﻞ ﻳﺮﺍﺩ ﺑﻪ ﺣﻴﻀﺎﻥ ﺃﻭ ﻃﻬﺮﺍﻥ ،ﻓﺈﻥ ﻗﻠﺖ :ﻫﺬﺍ ﻣﻨﻘﻮﺽ ﺑﻨﺤﻮ ½ﺍﻟﻘﻤﺮﻳﻦ¼ ﻟﻠﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ،ﻭ½ﺍﻟﻌﻤﺮﻳﻦ¼ ﻷﰊ ﺑﻜﺮ ﻭﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ،ﻭ½ﺍﻷﺑﻮﻳﻦ¼ ﻟﻸﺏ ﻭﺍﻷﻡ ،ﻭﻛﺬﺍ ﺑﻨﺤﻮ ½ﺍﻟﻌﻴﻨﲔ¼ ﻟﻠﺸﻤﺲ ﻭﺍﻟﺒﺎﺻﺮﺓ ﺇﻥ ﺛﺒﺖ ﺟﻮﺍﺯﻩ ﻛﻤﺎ ﻫﻮ ﻣﺬﻫﺐ ﺍﻷﻧﺪﻟﺴﻲ ،ﻗﻠﻨﺎ :ﺇﻥﹼ ﺍﻷﻭﻝ ﻣﻦ ﺑﺎﺏ ﺇﻃﻼﻕ ﺃﺣﺪ ﺍﻟﻠﻔﻈﲔ ﻋﻠﻰ ﺍﻵﺧﺮ ﺗﻐﻠﻴﺒﺎﹰ ﻟﻠﻤﺬﻛﹼﺮ ﻋﻠﻰ ﺍﳌﺆﻧﺚ ﻛﻤﺎ ﻓِﻲ ﺍﻟﻘﻤﺮﻳﻦ ﻭﺍﻷﺑﻮﻳﻦ ﻭﺗﻐﻠﻴﺒﺎﹰ ﻟﻠﻤﻔﺮﺩ ﻋﻠﻰ ﺍﳌﺮﻛﹼﺐ ﻛﻤﺎ ﻓِﻲ ﺍﻟﻌﻤﺮﻳﻦ ،ﻭﺍﻟﺜﺎﻧِﻲ ﳏﻤﻮﻝ ﻋﻠﻰ ﻋﻤﻮﻡ ﺍﺎﺯ ﺃﻱ :ﺍﳌﺴﻤﻴﺎﻥ ﺑﺎﻟﻌﲔ ،ﻭﻫﺬﺍ ﺍﳉﻮﺍﺏ ﻳﺘﺄﺗﻰ ﻓِﻲ ﺍﻟﺘﻐﻠﻴﺐ ﺃﻳﻀﺎﹰ ﺑﺄﻥ ﻳﺮﺍﺩ ﺑﺎﻟﻘﻤﺮﻳﻦ ﻧﻴﺮﺍ ﻛﻮﺍﻛﺐ ﺍﻟﺴﻤﺎﺀ ،ﻭﺑﺎﻟﻌﻤﺮﻳﻦ ﺃﻓﻀﻼ ﺃﻣﺔ ﳏﻤﺪ ﻋﻠﻴﻪ ﺃﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻭﺃﻛﻤﻞ ﺍﻟﺘﺤﻴﺎﺕ ﻭﺑﺎﻷﺑﻮﻳﻦ ﺍﳌﻨﺘﺴﺒﲔ ﺑﺎﻟﻮﻻﺩﺓ" .ﻍ" ﻭﻏﲑﻩ.
) (٣ﻗﻮﻟﻪ] :ﺃﻣﺎ ﺍﳌﻘﺼﻮﺭ[ ﺃﻱ :ﺍﻻﺳﻢ ﺍﳌﻘﺼﻮﺭ ،ﺇﻧﻤﺎ ﲰﻲ ﺑﻪ؛ ﻷﻧﻪ ﺿﺪ ﺍﳌﻤﺪﻭﺩ؛ ﻷﻧﻪ ﳏﺒﻮﺱ ﻣﻦ ﺍﳊﺮﻛﺎﺕ ﻟﻜﻮﻥ ﺇﻋﺮﺍﺑﻪ ﺗﻘﺪﻳﺮﻳﺎ ﻭﺍﻟﻘﺼﺮ ﺍﳊﺒﺲ" .ﻱ".
) (٤ﻗﻮﻟﻪ] :ﻣﻨﻘﻠﺒﺔ ﻋﻦ ﻭﺍﻭ[ ﺣﻘﻴﻘﺔ ﺑﺄﻥ ﺗﻜﻮﻥ ﻓِﻲ ﺍﻷﺻﻞ ﻭﺍﻭﺍ ﰒﹼ ﻗﻠﺒﺖ ﺃﻟﻔﺎﹰ ﻛـ½ﻋﺼﺎ¼ ﺃﻭ ﺣﻜﻤﺎﹰ ﺑﺄﻥ ﻛﺎﻥ
i
ﳎﻬﻮﻝ ﺍﻷﺻﻞ ﻭﱂ ﻳﺴﻤﻊ ﻓﻴﻪ ﺍﻹﻣﺎﻟﺔ ﻣﻦ ﺍﻟﻔﺘﺤﺔ ﺇﻟﹶﻰ ﺍﻟﻜﺴﺮﺓ ﻭﻣﻦ ﺍﻷﻟﻒ ﺇﻟﹶﻰ ﺍﻟﻴﺎﺀ ﻟﻴﻌﻠﻢ ﺑﻪ ﺍﻷﺻﻞ ﻛﺎﳌﺴﻤﻰ ﺑـ½ﺇﻟﹶﻰ¼.
١٦٢
j
ﰲ
kﺛﻼﺛﻴﺎ ﺭﺩ ﺇﱃ ﺃﺻﻠﻪ ﻛـ½ﻋﺼﻮﺍﻥ¼ ﰲ ½ﻋﺼﺎﹰ¼ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﻋـﻦ ﻳـﺎﺀ ﺃﻭ ﻭﺍﻭl )(٢
)(١
ﻭﻫﻮ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺜﻼﺛﻲ ،ﺃﻭ ﻟﻴﺴﺖ ﻣﻨﻘﻠﺒﺔ ﻋﻦ ﺷﻲﺀ ﺗﻘﻠﹼﺐ ﻳـﺎﺀ ﻛــ½ﺭﺣﻴـﺎﻥ¼
ﰲ ½ﺭﺣﻰ¼ ﻭ½ﻣﻠﻬﻴﺎﻥ¼ ﰲ ½ﻣﻠﻬﻰ¼ ﻭ½ﺣﺒﺎﺭﻳﺎﻥ¼ ﰲ ½ﺣﺒﺎﺭﻯ¼ ﻭ½ﺣﺒﻠﻴـﺎﻥ¼ ﰲ
½ﺣﺒﻠﻰ¼ ،ﻭﺃﻣﺎ ﺍﳌﻤﺪﻭﺩ ﻓﺈﻥ ﻛﺎﻧـﺖ ﳘﺰﺗـﻪ ﺃﺻـﻠﻴﺔ ﺗﺜﺒـﺖ ﻛــ½ﻗـﺮﺍﺁﻥ¼ ﰲ )(٣
½ﻗﺮﺍﺀ¼ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﻟﻠﺘﺄﻧﻴﺚ ﺗﻘﻠﹼﺐ ﻭﺍﻭﺍﹰ ﻛـ½ﲪﺮﺍﻭﺍﻥ¼ ﰲ ½ﲪـﺮﺍﺀ¼ ،ﻭﺇﻥ )(٤
) (١ﻗﻮﻟﻪ] :ﻛﺎﻥ ﺛﻼﺛﻴﺎ[ ﺃﻱ :ﻛﺎﻥ ﺍﻻﺳﻢ ﺍﳌﻘﺼﻮﺭ ﺛﻼﺛﻴﺎ ﳎﺮﺩﺍﹰ ﺃﻱ :ﺫﺍ ﺛﻠﺜﺔ ﺃﺣﺮﻑ ﻻ ﺛﻼﺛﻴﺎ ﺍﺻﻄﻼﺣﻴﺎ ﻓﻼ
ﻳﺪﺧﻞ ﺍﻟﺮﺑﺎﻋﻲ ﻭﺍﳌﺰﻳﺪ ﳓﻮ½ :ﻣﻌﻠﻰ¼ ﻭ½ﻣﺼﻄﻔﻰ¼ ،ﻭﻗﻮﻟﻪ½ :ﺭﺩ ¼ﺃﻱ :ﺭﺩ ﺫﻟﻚ ﺍﻻﺳﻢ ﺇﻟﹶﻰ ﺃﺻﻠﻪ ﺣﺎﻝ ﺍﻟﺘﺜﻨﻴﺔ ﺭﻋﺎﻳﺔ ﻟﻸﺻﻞ ﺣﻘﻴﻘﺔ ﺃﻭ ﺣﻜﻤﺎﹰ ﻣﻊ ﺧﻔﹼﺔ ﺍﻟﺜﻼﺛﻲ ،ﲞﻼﻑ ﻣﺎ ﻛﺎﻥ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﺣﺮﻑ ﻓﺼﺎﻋﺪﺍﹰ ﺣﻴﺚ ﱂ ﻳﺮﺩ ﻓﻴﻪ ﺇﻟﹶﻰ ﺍﻷﺻﻞ ﳌﻜﺎﻥ ﺍﻟﺜﻘﻞ ﻛـ½ﻣﻌﻠﻰ¼ ﻭ½ﻣﺼﻄﻔﻰ¼.
) (٢ﻗﻮﻟﻪ] :ﻭﺇﻥ ﻛﺎﻧﺖ ...ﺇﱁ[ ﺃﻱ :ﻭﺇﻥ ﻛﺎﻧﺖ ﺃﻟﻒ ﺍﻻﺳﻢ ﺍﳌﻘﺼﻮﺭ ﻣﻨﻘﻠﺒﺔ ﻋﻦ ﻳﺎﺀ ﺣﻘﻴﻘﺔ ﺑﺄﻥ ﺗﻜﻮﻥ ﻓِﻲ
ﺍﻷﺻﻞ ﻳﺎﺀ ﰒﹼ ﻗﻠﹼﺒﺖ ﺃﻟﻔﺎﹰ ﻛـ½ﺭﺣﻰ¼ ﺃﻭ ﺣﻜﻤﺎﹰ ﺑﺄﻥ ﻳﻜﻮﻥ ﳎﻬﻮﻝ ﺍﻷﺻﻞ ﻛﺎﳌﺴﻤﻰ ﺑـ½ﻣﱴ¼ ﻭ½ﺇﱃ¼ ،ﺃﻭ ﻛﺎﻧﺖ ﻣﻨﻘﻠﺒﺔ ﻋﻦ ﻭﺍﻭ ﻭﺍﳊﺎﻝ ﺃﻥﹼ ﺫﻟﻚ ﺍﻻﺳﻢ ﺍﳌﻘﺼﻮﺭ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺜﻼﺛﻲ ﺑﺄﻥ ﻛﺎﻥ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﺣﺮﻑ ﻓﺼﺎﻋﺪﺍﹰ ﻛـ½ﻣﻠﻬﻰ¼ ﺃﻭ ﱂ ﺗﻜﻦ ﺃﻟﻔﻪ ﻣﻨﻘﻠﺒﺔ ﻋﻦ ﺷﺊ ﻛـ½ﺣﺒﺎﱃ¼ ﻭ½ﺣﺒﻠﻰ¼ ﺗﻘﻠﹼﺐ ﺃﻱ :ﺍﻷﻟﻒ ﻳﺎﺀً ﻋﻨﺪ ﺍﻟﺘﺜﻨﻴﺔ ،ﻭﺇﻧﻤﺎ ﻗﻠﹼﺒﺖ ﺍﻷﻟﻒ ﻓِﻲ ﻫﺬﻩ ﺍﻟﺼﻮﺭ ﻳﺎﺀ ﺍﻋﺘﺒﺎﺭﺍﹰ ﻟﻸﺻﻞ ﻓﻴﻤﺎ ﺃﺻﻠﻪ ﻳﺎﺀ ﻭﲣﻔﻴﻔﺎﹰ ﻓﻴﻤﺎ ﺯﺍﺩ ﻋﻠﻰ ﺛﻠﺜﺔ ﺃﺣﺮﻑ ﻭﻓﻴﻤﺎ ﱂ ﺗﻜﻦ ﺃﻟﻔﻪ ﻣﻨﻘﻠﺒﺔ ﻋﻦ ﺷﺊ" .ﻍ".
) (٣ﻗﻮﻟﻪ] :ﺃﻣﺎ ﺍﳌﻤﺪﻭﺩ[ ﺃﻱ :ﺍﻻﺳﻢ ﺍﳌﻤﺪﻭﺩ ،ﻓﺈﻥ ﻛﺎﻧﺖ ﺃﻟﻔﻪ ﺃﺻﻠﻴﺔ ﺃﻱ :ﻏﲑ ﺯﺍﺋﺪﺓ ﻭﻻ ﻣﻨﻘﻠﺒﺔ ﻋﻦ ﺃﺻﻠﻴﺔ
ﻛـ½ﻗﺮﺍﺀ¼ ﲨﻊ ½ﻗﺎﺭﺉ¼ ﺗﺜﺒﺖ ﺃﻱ :ﺍﳍﻤﺰﺓ ،ﻷﺻﺎﻟﺘﻬﺎ ،ﻭﺣﻜﻰ ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ ﻋﻦ ﺑﻌﺾ ﺍﻟﻌﺮﺏ ﻗﻠﺒﻬﺎ ﻭﺍﻭﺍﹰ ﳓﻮ½ :ﻗﺮﺍﻭﺍﻥ¼ ﲪﻼﹰ ﻋﻠﻰ ﺇﺧﻮﺎ ﻣﻦ ½ﺍﳊﻤﺮﺍﺀ¼ ﻭ½ﺍﻟﺼﻔﺮﺍﺀ¼" .ﻍ".
) (٤ﻗﻮﻟﻪ] :ﻭﺇﻥ ﻛﺎﻧﺖ[ ﺃﻱ :ﺍﳍﻤﺰﺓ ﻟﻠﺘﺄﻧﻴﺚ ﺃﻱ :ﻣﻨﻘﻠﺒﺔ ﻋﻦ ﺃﻟﻒ ﺍﻟﺘﺄﻧﻴﺚ ﻛـ½ﲪﺮﺍﺀ¼ ﻓﺈﻥﹼ ﺃﺻﻠﻬﺎ ﻛﺎﻥ
i
½ﲪﺮﺍﺍ¼ ﺑﺎﻷﻟﻔﲔ ﺇﺣﺪﺍﳘﺎ ﻟﻠﻤﺪ ﻓِﻲ ﺍﻟﺼﻮﺕ ﻭﺍﻟﺜﺎﻧﻴﺔ ﻟﻠﺘﺄﻧﻴﺚ ﻓﻘﻠﹼﺒﺖ ﺍﻟﺜﺎﻧﻴﺔ ﳘﺰﺓ ﻟﻮﻗﻮﻋﻬﺎ ﺑﻌﺪ ﺃﻟﻒ ﺯﺍﺋﺪﺓ ،ﺗﻘﻠﹼﺐ ﺃﻱ :ﺍﳍﻤﺰﺓ ﻭﺍﻭﺍﹰ ﻓﻴﻘﺎﻝ½ :ﲪﺮﺍﻭﺍﻥ¼ ،ﻭﺇﻧﻤﺎ ﱂ ﺗﺜﺒﺖ ﺍﳍﻤﺰﺓ ﺑﻞ ﻗﻠﺒﺖ ﻟﻜﺮﺍﻫﺔ ﻭﻗﻮﻉ ﻋﻼﻣﺔ ﺍﻟﺘﺄﻧﻴﺚ ﻓِﻲ ﺍﻟﻮﺳﻂ ،ﻭﺃﻣﺎ ﻭﻗﻮﻉ ﺍﻟﺘﺎﺀ ﻓِﻲ ½ﻣﺴﻠﻤﺘﲔ¼ ﻓِﻲ ﺍﻟﻮﺳﻂ ﻓﻠﺌﻼﹼ ﻳﻠﺘﺒﺲ ﺗﺜﻨﻴﺔ ﺍﳌﺆﻧﺚ ﺑﺘﺜﻨﻴﺔ ﺍﳌﺬﻛﹼﺮ ،ﻭﺇﻧﻤﺎ ﻗﻠﹼﺒﺖ ﻭﺍﻭﺍﹰ ﻻ ﻳﺎﺀ ﻟﺌﻼﹼ ﳚﻤﺘﻊ ﺍﻟﻴﺎﺀﺍﻥ ﻓِﻲ ﺣﺎﻟﱵ ﺍﻟﻨﺼﺐ ﻭﺍﳉﺮ ﻭﻷﻥﹼ ﺍﻟﻮﺍﻭ ﺃﻗﺮﺏ ﺇﻟﹶﻰ
j
Å
١٦٣
ﰲ
kﻛﺎﻧــﺖ ﺑــﺪﻻﹰ ﻣــﻦ ﺃﺻــﻞ ﻭﺍﻭﺍﹰ ﺃﻭ ﻳــﺎﺀ ﺟــﺎﺯ ﻓﻴــﻪ ﺍﻟﻮﺟﻬــﺎﻥ ﻛـــ½ﻛــﺴﺎﻭﺍﻥ¼l )(١
ﻭ½ﻛﺴﺎﺀﺍﻥ¼ ،ﻭﳚﺐ ﺣﺬﻑ ﻧﻮﻧﻪ ﻋﻨﺪ ﺍﻹﺿﺎﻓﺔ ﺗﻘﻮﻝ½ :ﺟﺎﺀﱐ ﻏﻼﻣﺎ ﺯﻳﺪ )(٢
ﻭﻣــﺴﻠﻤﺎ ﻣــﺼﺮ¼ ،ﻭﻛــﺬﻟﻚ ﲢــﺬﻑ ﺗــﺎﺀ ﺍﻟﺘﺄﻧﻴــﺚ ﰲ ﺗﺜﻨﻴــﺔ ½ﺍﻟﹾﺨــﺼﻴﺔ¼
ﻭ½ﺍﻷﻟﻴﺔ¼ ﺧﺎﺻﺔ ﺗﻘﻮﻝ½ :ﺧﺼﻴﺎﻥ¼ ﻭ½ﺃﻟﻴـﺎﻥ¼؛ ﻷﻧﻬﻤـﺎ ﻣﺘﻼﺯﻣـﺎﻥ ﻓﻜﺄﻧﻬﻤـﺎ )(٣
ﺷﻰﺀ ﻭﺍﺣﺪ ،ﻭﺍﻋﻠﻢ ﺃﻧﻪ ﺇﺫﺍ ﺃﺭﻳﺪ ﺇﺿﺎﻓﺔ ﻣﺜﻨﻰ ﺇﱃ ﺍﳌﺜﻨﻰ ﻳﻌﺒـﺮ ﻋـﻦ ﺍﻷﻭﻝ )(٤
ﺍﳍﻤﺰﺓ ﻣﻦ ﺍﻟﻴﺎﺀ ﻭﳍﺬﺍ ﻗﻠﹼﺒﺖ ﺍﻟﻮﺍﻭ ﳘﺰﺓ ﻓِﻲ ﻣﺜﻞ ½ﺃﻗﹼﺘﺖ¼ ﻭ½ﺃﺟﻮﻩ¼ ،ﻭﺣﻜﻰ ﺍﳌﺒﺮﺩ ﻋﻦ ﺍﳌﺎﺯﻧِﻲ ﻗﻠﺒﻬﺎ ﻳﺎﺀ ﳓﻮ½ :ﲪﺮﺍﻳﺎﻥ¼ ،ﻭﺍﻷﻋﺮﻑ ﻗﻠﺒﻬﺎ ﻭﺍﻭﺍﹰ" .ﻍ".
) (١ﻗﻮﻟﻪ] :ﻭﺇﻥ ﻛﺎﻧﺖ[ ﺃﻱ :ﻭﺇﻥ ﻛﺎﻧﺖ ﳘﺰﺓ ﺍﻻﺳﻢ ﺍﳌﻤﺪﻭﺩ ﺑﺪﻻﹰ ﻣﻦ ﺣﺮﻑ ﺃﺻﻠﻲ ﻭﺍﻭﺍﹰ ﻛﺎﻥ ﻛﻤﺎ ﻓِﻲ ½ﻛﺴﺎﺀ¼ ﻓﺈﻥﹼ ﺃﺻﻠﻪ ½ﻛﺴﺎﻭ¼ ﺃﻭ ﻳﺎﺀ ﻛﻤﺎ ﻓِﻲ ½ﺭﺩﺍﺀ¼ ﻓﺈﻥﹼ ﺃﺻﻠﻪ ½ﺭﺩﺍﻱ¼ ﺟﺎﺯ ﻓِﻲ ﺫﻟﻚ ﺍﻻﺳﻢ ﺍﳌﻤﺪﻭﺩ ﺍﻟﻮﺣﻬﺎﻥ :ﺛﺒﻮﺕ ﺍﳍﻤﺰﺓ ﻟﻜﻮﺎ ﻓِﻲ ﻣﻜﺎﻥ ﺍﻷﺻﻠﻲ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻹﳊﺎﻕ ﺑﻪ ﺃﻭ ﺍﻻﻧﻘﻼﺏ ﻋﻨﻪ ،ﻭﺍﻟﻘﻠﺐ ﻟﺸﺒﻬﻬﺎ ﻤﺮﺓ ﺍﻟﺘﺄﻧﻴﺚ ﻓِﻲ ﻋﺪﻡ ﻛﻮﺎ ﺃﺻﻠﻴﺔ ﻓﻴﻘﺎﻝ½ :ﻛﺴﺎﺀﺍﻥ¼ ﻭ½ﺭﺩﺍﺀﺍﻥ¼ ﻭ½ﻛﺴﺎﻭﺍﻥ¼ ﻭ½ﺭﺩﺍﻳﺎﻥ¼" .ﻍ".
) (٢ﻗﻮﻟﻪ] :ﳚﺐ ﺣﺬﻑ ﻧﻮﻧﻪ[ ﺃﻱ :ﻧﻮﻥ ﺍﻟﺘﺜﻨﻴﺔ ﻭﻗﺖ ﺍﻹﺿﺎﻓﺔ؛ ﻷﻥﹼ ﺍﻟﻨﻮﻥ ﺗﻮﺟﺐ ﲤﺎﻡ ﺍﻟﻜﻠﻤﺔ ﻭﺍﻧﻘﻄﺎﻋﻬﺎ ﻟﻘﻴﺎﻣﻬﺎ ﻣﻘﺎﻡ ﺍﻟﺘﻨﻮﻳﻦ ﺍﻟﺜﺎﺑﺖ ﻓِﻲ ﺍﻟﻮﺍﺣﺪ ،ﻭﺍﻹﺿﺎﻓﺔ ﺗﻮﺟﺐ ﺍﻻﺗﺼﺎﻝ ﻭﺍﻻﻣﺘﺰﺍﺝ ،ﻓﻴﺘﻨﺎﻓﻴﺎﻥ ﻭﺍﻟﻜﻼﻡ ﻓﻴﻪ ﻣﺮ ﻓﻴﻤﺎ ﻣﺮ" .ﻍ".
) (٣ﻗﻮﻟﻪ] :ﺧﺎﺻﺔ[ ﺃﻱ :ﺩﻭﻥ ﻏﲑﳘﺎ ﻣﻦ ﺍﻷﲰﺎﺀ ﺍﳌﺜﻨﻴﺎﺕ ﺍﻟﹼﱵ ﻓﻴﻬﺎ ﺗﺎﺀ ﺍﻟﺘﺄﻧﻴﺚ ﻛـ½ﺷﺠﺮﺗﲔ¼ ﻭ½ﲤﺮﺗﲔ¼ ﻭ½ﺟﺎﺭﺣﺘﲔ¼ ،ﻭﺍﻟﻘﻴﺎﺱ ﺃﻥ ﻻ ﲢﺬﻑ ﺗﺎﺀ ﺍﻟﺘﺄﻧﻴﺚ ﻓِﻲ ﺗﺜﻨﻴﺔ ½ﺍﳋﺼﻴﺔ¼ ﻭ½ﺍﻷﻟﻴﺔ¼؛ ﻟﺌﻼﹼ ﻳﻠﺘﺒﺲ ﺑﺘﺜﻨﻴﺔ ﺍﳌﺬﻛﹼﺮ ﺇ ﹼﻻ ﺃﻧﻪ ﺟﺎﺯ ﺣﺬﻓﻬﺎ ﻓِﻲ ﺗﺜﻨﻴﺘﻬﺎ؛ ﻷﻥﹼ ﻛﻞﹼ ﻭﺍﺣﺪ ﻣﻦ ﺍﳋﺼﻴﲔ ﻭﺍﻷﻟﻴﲔ ﻣﺘﻼﺯﻡ ﻵﺧﺮ ﻓﺈﻥﹼ ﺍﳋﺼﻴﲔ ﺍﳉﻠﺪﺗﺎﻥ ﺍﻟﻠﺘﺎﻥ ﻓﻴﻬﻤﺎ ﺑﻴﻀﺘﺎﻥ ،ﻭﻛﺬﺍ ﻭﺍﺣﺪ ﻣﻦ ﺍﻷﻟﻴﲔ ﻣﺘﻼﺯﻡ ﻟﻶﺧﺮ ﻓﺈﻥﹼ ﺍﻷﻟﻴﲔ ﺑﺎﻟﻔﺘﺢ ﻣﻌﻨﺎﻩ½ :ﺳﺮﻳﻦ¼ ﻓﻜﺄﻤﺎ ﺷﺊ ﻭﺍﺣﺪ ﻟﺸﺪﺓ ﺍﺗﺼﺎﳍﻤﺎ ﻓﻨـﺰﻟﺘﺎ ﻟﺬﻟﻚ ﻣﻨـﺰﻟﺔ ﺍﳌﻔﺮﺩ ،ﻭﺗﺎﺀ ﺍﻟﺘﺄﻧﻴﺚ ﻻ ﺗﻘﻊ ﻓِﻲ ﻭﺳﻂ ﺍﳌﻔﺮﺩ "ﻱ" ﻭﻏﲑﻩ.
) (٤ﻗﻮﻟﻪ] :ﺇﺿﺎﻓﺔ ...ﺇﱁ[ ﺃﻱ :ﺇﺿﺎﻓﺔ ﺍﳌﺜﻨﻰ ﺇﻟﹶﻰ ﺿﻤﲑ ﺍﳌﺜﻨﻰ ،ﻭﺇﻧﻤﺎ ﻧﻜﹼﺮ ﺍﳌﺺ ﺍﳌﺜﻨﻰ ﻟﻴﻌﻠﻢ ﻣﺮﺍﻋﺎﺓ
i
ﺍﳊﻜﻢ ﺍﻵﰐ ﻓِﻲ ﻛﻞﹼ ﻣﺜﻨﻰ ﻣﺬﻛﹼﺮﺍﹰ ﻛﺎﻥ ﺃﻭ ﻣﺆﻧﺜﺎﹰ ﻣﺮﻓﻮﻋﺎﹰ ﺃﻭ ﻣﻨﺼﻮﺑﺎﹰ ﺃﻭ ﳎﺮﻭﺭﺍﹰ ،ﻗﻮﻟﻪ½ :ﻳﻌﺒﺮ ﻋﻦ ﺍﻷﻭﻝ¼ ﺃﻱ:ﻋﻦ ﺍﳌﺜﻨﻰ ﺍﻷﻭﻝ ﺍﳌﻀﺎﻑ ﻻ ﻋﻦ ﺍﳌﺜﻨﻰ ﺍﻟﺜﺎﻧِﻲ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﺑﻠﻔﻆ ﺍﳉﻤﻊ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻓﹶَﻘﹶﺪ ﺻﻐﺖ ﻗﹸﻠﹸﻮﺑﻜﹸﻤﺎ﴾]ﺍﻟﺘﺤﺮﱘ [٤ :ﺃﻱ :ﻗﻠﺒﺎﻛﻤﺎ ﻭ﴿ﻓﹶﺎﻗﹾﻄﹶﻌﻮﺍﹾ ﺃﹶﻳﺪِﻳﻬﻤﺎ﴾]ﺍﳌﺎﺋﺪﺓ [٣٨ :ﺃﻱ :ﻳﺪﺍﳘﺎ.
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kﺑﻠﻔــﻆ ﺍﳉﻤــﻊ ﻛﻘﻮﻟــﻪ ﺗﻌــﺎﱃ ﴿:ﻓﹶﻘﹶ ـﺪ ﺻــﻐﺖ ﻗﹸﻠﹸﻮﺑ ﹸﻜﻤــﺎ﴾]ﺍﻟﺘﺤــﺮﱘl[٤ : ﻭ﴿ﻓﹶﺎﻗﹾﻄﹶﻌﻮﺍﹾ ﺃﹶﻳﺪِﻳﻬﻤﺎ﴾]ﺍﳌﺎﺋﺪﺓ [٣٨ :ﻭﺫﻟﻚ ﻟﻜﺮﺍﻫﺔ ﺍﺟﺘﻤﺎﻉ ﺗﺜﻨﻴـﺘﲔ ﻓﻴﻤـﺎ
ﺗﺄﻛﹼﺪ ﺍﻻﺗﺼﺎﻝ ﺑﻴﻨـﻬﻤﺎ ﻟﻔﻈـﺎﹰ ﻭﻣﻌـﲎ : .ﺍﻟﹾﻤﺠﻤـﻮﻉ ﺍﺳـﻢ ﺩﻝﹼ ﻋﻠـﻰ ﺁﺣﺎﺩ ﻣﻘﺼﻮﺩﺓ ﲝﺮﻭﻑِ ﻣﻔﺮﺩﻩ ﺑﺘﻐﻴﺮﻣﺎ ﺇﻣﺎ ﻟﻔﻈﻲ ﻛـ½ﺭﺟﺎﻝ¼ ﰲ ½ﺭﺟـﻞ¼، )(١
)(٢
)(٣
ﺃﻭﺗﻘﺪﻳﺮﻱ ﻛـ½ﻓﻠﻚ¼ ﻋﻠﻰ ﻭﺯﻥ ½ﺃﺳﺪ¼ ﻓﺈﻥﹼ ﻣﻔﺮﺩﻩ ﺃﻳﻀﺎﹰ ½ﻓﻠﻚ¼ ﻟﻜﻨﻪ ﻋﻠـﻰ ﻭﺯﻥ ½ﻗﻔﻞ¼ ،ﻓـ½ﻗﻮﻡ¼ ﻭ½ﺭﻫﻂ¼ ﻭﳓـﻮﻩ ﻭﺇﻥ ﺩﻝﹼ ﻋﻠـﻰ ﺁﺣـﺎﺩ ﻟﻜﻨـﻪ ﻟـﻴﺲ )(٤
) (١ﻗﻮﻟﻪ] :ﻟﻔﻈﺎﹰ ﻭﻣﻌﲎ[ ﺃﻣﺎ ﻟﻔﻈﺎﹰ ﻓﺒﺎﻹﺿﺎﻓﺔ ،ﻭﺃﻣﺎ ﻣﻌﲎ ﻓﻸﻥﹼ ﻣﻌﲎ ﺍﳌﻀﺎﻑ ﺟﺰﺀ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ.
) (٢ﻗﻮﻟﻪ] :ﲝﺮﻭﻑ ﻣﻔﺮﺩﻩ[ ﺃﻱ :ﻣﻊ ﺣﺮﻭﻑ ﻣﻔﺮﺩﻩ ﺳﻮﺍﺀ ﻛﺎﻥ ﲝﺮﻭﻑ ﻣﻔﺮﺩﻩ ﺍﶈﻘﹼﻖ ﻛﻤﺎ ﻓِﻲ ½ﺭﺟﺎﻝ¼ ﺃﻭ ﲝﺮﻭﻑ ﻣﻔﺮﺩﻩ ﺍﳌﻘﺪﺭﻛﻤﺎ ﻓِﻲ ½ﻧﺴﻮﺓ¼ ﻓﺈﻧﻪ ﻳﻘﺪﺭ ﻟﻪ ﻣﻔﺮﺩ ﱂ ﻳﻮﺟﺪ ﻓِﻲ ﺍﻻﺳﺘﻌﻤﺎﻝ ﻭﻫﻮ ½ﻧﺴﺎﺀ¼ ﺑﻀﻢ ﺍﻟﻨﻮﻥ ﻋﻠﻰ ﻭﺯﻥ ½ﻏﻼﻡ¼ ﻓﺈﻥﹼ ½ﻓِﻌﻠﹶﺔ¼ ﻣﻦ ﺍﻷﻭﺯﺍﻥ ﺍﳌﺸﻬﻮﺭﺓ ﳉﻤﻊ ﺍﳌﻔﺮﺩ ﻋﻠﻰ ﻭﺯﻥ ½ﻓﹸﻌﺎﻝ¼.
) (٣ﻗﻮﻟﻪ] :ﺑﺘﻐﻴﺮ ﻣﺎ[ ﺃﻱ :ﺑﺄﻱ ﺗﻐﻴﺮ ﻛﺎﻥ ﺳﻮﺍﺀ ﻛﺎﻥ ﺑﺰﻳﺎﺩﺓ ﻛـ½ﺭِﺟﺎﻝ¼ ﺃﻭ ﺑﻨﻘﺼﺎﻥ ﻛـ½ﻃﹶﻠﹶﺒﺔ¼ ﺃﻭ ﺑﺎﺧﺘﻼﻑ ﺍﳊﺮﻛﺎﺕ ﻭﺍﻟﺴﻜﻨﺎﺕ ﺣﻘﻴﻘﺔ ﻛـ½ﺃﹸﺳﺪ¼ ﺃﻭ ﺣﻜﻤﺎﹰ ﻛـ½ﻓﹸﻠﹾﻚ¼؛ ﻷﻥﹼ ﺿﻤﺘﻪ ﺇﺫﺍ ﻓﺮﺿﺖ ﻛﻀﻤﺔ ½ﻗﹸﻔﹾﻞ¼ ﻳﻜﻮﻥ ﻣﻔﺮﺩﺍﹰ ،ﻭﺇﺫﺍ ﻓﺮﺿﺖ ﻛﻀﻤﺔ ½ﺃﹸﺳﺪ¼ ﻳﻜﻮﻥ ﲨﻌﺎﹰ ،ﰒﹼ ﻗﻮﻟﻪ½ :ﺩﻝ ﻋﻠﻰ ﺁﺣﺎﺩ¼ ﺟﻨﺲ ﻳﺸﻤﻞ ﺍﳉﻤﻮﻉ ﻭﺃﲰﺎﺀ ﺍﻷﺟﻨﺎﺱ ﻛـ½ﲤﺮ¼ ﻭ½ﳔﻞ¼ ﻭﺍﲰﺎﺀ ﺍﳉﻤﻮﻉ ﻛـ½ﺭﻫﻂ¼ ﻭ½ﻧﻔﺮ¼ ﻭﺑﻌﺾ ﺃﲰﺎﺀ ﺍﻷﻋﺪﺍﺩ ﻛـ½ﺛﻠﺜﺔ¼ ﻭ½ﻋﺸﺮﺓ¼ ،ﻭﻗﻮﻟﻪ½ :ﻣﻘﺼﻮﺩﺓ ﲝﺮﻭﻑ ﻣﻔﺮﺩﻩ¼ ﻓﺼﻞ ﺧﺮﺝ ﺑﻪ ﺍﺳﻢ ﺍﳉﻨﺲ؛ ﻷﻧﻪ ﻻ ﳜﻠﻮ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻘﺼﻮﺩ ﺑﻪ ﺍﳌﺎﻫﻴﺔ ﺃﻭ ﺍﻷﻓﺮﺍﺩ ﻓﺎﻷﻭﻝ ﺧﺎﺭﺝ ﺑﻘﻮﻟﻪ½ :ﻣﻘﺼﻮﺩﺓ¼ ﻭﺍﻟﺜﺎﻧِﻲ ﺧﺎﺭﺝ ﺑﻘﻮﻟﻪ½ :ﲝﺮﻭﻑ ﻣﻔﺮﺩﻩ¼؛ ﺇﺫ ﻟﻴﺲ ﻟﻪ ﻣﻔﺮﺩ ،ﻭﻛﺬﺍ ﺧﺮﺝ ﺑﻪ ﺍﺳﻢ ﺍﳉﻤﻊ ﻭﺍﻟﻌﺪﺩ؛ ﺇﺫ ﻟﻴﺲ ﳍﻤﺎ ﻣﻔﺮﺩ.
) (٤ﻗﻮﻟﻪ] :ﻓﻘﻮﻡ ﻭﺭﻫﻂ[ ﺃﻱ :ﳑﺎ ﻫﻮ ﺍﺳﻢ ﲨﻊ ،ﻭﻛﺬﺍ ½ﲤﺮ¼ ﻭ½ﳔﻞ¼ ﳑﺎ ﻫﻮ ﺍﺳﻢ ﺟﻨﺲ ،ﻭﺇﻥ ﺗﺪﻝﹼ
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ﺗﻠﻚ ﺍﻷﲰﺎﺀ ﻋﻠﻰ ﺁﺣﺎﺩ ﻟﻜﻨﻬﺎ ﻟﻴﺴﺖ ﲜﻤﻊ ﻋﻨﺪ ﺳﻴﺒﻮﻳﻪ ،ﻭﻗﺎﻝ ﺍﻷﺧﻔﺶ :ﺇﻥﹼ ﲨﻴﻊ ﺃﲰﺎﺀ ﺍﳉﻤﻮﻉ ﺍﻟﹼﱵ ﳍﺎ ﺁﺣﺎﺩ ﻣﻦ ﺗﺮﺍﻛﻴﺒﻬﺎ ﻛﺠﺎﻣﻞ ﻭﺑﺎﻗﺮ ﻭﺭﻛﺐ ﻭﺻﺤﺐ ﻭﺧﺪﻡ ﻭﺳﻔﺮ ﲨﻊ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﺍﻵﺣﺎﺩ ﻓـ½ﺟﺎﻣِﻞ¼ ﻋﻨﺪﻩ ﲨﻊ ½ﺟﻤﺎﻝ¼ ،ﻭ½ﺑﺎﻗِﺮ¼ ﲨﻊ ½ﺑﻘﹼﺎﺭ¼ ،ﻭ½ﺭﻛﹾﺐ¼ ﲨﻊ ½ﺭﺍﻛِﺐ¼ ،ﻭ½ﺻﺤﺐ¼ ﲨﻊ ½ﺻﺎﺣِﺐ¼، ﻭ½ﺧِﺪﻡ¼ ﲨﻊ ½ﺧﺎﺩِﻡ¼ ،ﻭ½ﺳﻔﹶﺮ¼ ﲨﻊ ½ﺳﺎﻓِﺮ¼ ،ﻭﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ :ﻛﺬﻟﻚ ﺃﲰﺎﺀ ﺍﻷﺟﻨﺎﺱ ﺍﻟﹼﱵ ﳍﺎ ﺁﺣﺎﺩ ﻣﻦ ﺗﺮﺍﻛﻴﺒﻬﺎ ﲨﻊ ﻛـ½ﲤﺮ¼ ﻭ½ﳔﻞ¼ ،ﻭﺃﻣﺎ ﺍﺳﻢ ﲨﻊ ﺃﻭ ﺍﺳﻢ ﺟﻨﺲ ﻻ ﻭﺍﺣﺪ ﻟﻪ ﻣﻦ ﻟﻔﻈﻪ ﻛـ½ﺇﺑﻞ¼ ﻭ½ﻏﻨﻢ¼
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kﲜﻤﻊ ﺇﺫ ﻻ ﻣﻔﺮﺩ ﻟﻪ ،ﺛﹸﻢ ﺍﳉﻤﻊ ﻋﻠﻰ ﻗﺴﻤﲔ :ﻣﺼﺤﺢ ﻭﻫﻮ ﻣﺎ ﻟﹶﻢ ﻳﺘﻐﻴـﺮl )(١
ﺑﻨﺎﺀ ﻭﺍﺣﺪﻩ ،ﻭﻣﻜﺴﺮ ﻭﻫـﻮ ﻣـﺎ ﺗﻐﻴـﺮ ﻓﻴـﻪ ﺑﻨـﺎﺀ ﻭﺍﺣـﺪﻩ ،ﻭﺍﳌـﺼﺤﺢ ﻋﻠـﻰ
ﻗﺴﻤﲔ :ﻣﺬﻛﹼﺮ ﻭﻫﻮ ﻣﺎ ﺃﳊﻖ ﺑﺂﺧﺮﻩ ﻭﺍﻭ ﻣﻀﻤﻮﻡ ﻣﺎ ﻗﺒﻠـﻬﺎ ﻭﻧـﻮﻥ ﻣﻔﺘﻮﺣـﺔ ﻛـ½ﻣﺴﻠﻤﻮﻥ¼ ﺃﻭ ﻳﺎﺀ ﻣﻜﺴﻮﺭ ﻣﺎ ﻗﺒﻠﻬﺎ ﻭﻧﻮﻥ ﻛـﺬﻟﻚ ﻟﻴـﺪﻝﹼ ﻋﻠـﻰ ﺃﻥﹼ ﻣﻌـﻪ )(٢
ﺃﻛﺜﺮ ﻣﻨﻪ ﳓﻮ½ :ﻣﺴﻠﻤﲔ¼ ،ﻭﻫـﺬﺍ ﰲ ﺍﻟـﺼﺤﻴﺢ ،ﺃﻣـﺎ ﺍﳌﻨﻘـﻮﺹ ﻓﺘﺤـﺬﻑ
ﻳﺎﺅﻩ ﻣﺜﻞ½ :ﻗﺎﺿﻮﻥ¼ ﻭ½ﺩﺍﻋﻮﻥ¼ ،ﻭﺍﳌﻘﺼﻮﺭ ﳛﺬﻑ ﺃﻟﻔﻪ ﻭﻳﺒﻘﻰ ﻣﺎ ﻗﺒﻠـﻬﺎ )(٣
)(٤
ﻣﻔﺘﻮﺣﺎﹰ ﻟﻴﺪﻝﹼ ﻋﻠـﻰ ﺃﻟـﻒ ﳏﺬﻭﻓـﺔ ﻣﺜـﻞ½ :ﻣـﺼﻄﻔﻮﻥ¼ ،ﻭﳜـﺘﺺ ﺑـﺄﻭﱃ )(٥
ﺍﻟﻌﻠﹾﻢ..............................................................، ﻓﻠﻴﺲ ﲜﻤﻊ ﺑﺎﻻﺗﻔﺎﻕ" .ﻍ".
) (١ﻗﻮﻟﻪ] :ﻋﻠﻰ ﻗﺴﻤﲔ[ ﻷﻥﹼ ﻣﻔﺮﺩ ﺍﳉﻤﻊ ﺇﻣﺎ ﺳﺎﱂ ﻋﻦ ﺍﻟﺘﻐﻴﺮ ﻋﻨﺪ ﺍﳉﻤﻊ ﺃﻭ ﻻ ﻓﺎﻷﻭﻝ ﲨﻊ ﻣﺼﺤﺢ ﻭﻳﻘﺎﻝ½ :ﲨﻊ ﺍﻟﺴﻼﻣﺔ¼ ،ﻭﺍﻟﺜﺎﻧِﻲ ﲨﻊ ﻣﻜﺴﺮ ﻭﻳﻘﺎﻝ½ :ﲨﻊ ﺍﻟﺘﻜﺴﲑ¼.
) (٢ﻗﻮﻟﻪ] :ﻟﻴﺪﻝﹼ[ ﻣﺘﻌﻠﹼﻖ ﺑﻘﻮﻟﻪ½ :ﺃﳊﻖ¼ ﺃﻱ :ﻟﻴﺪﻝﹼ ﺍﳌﻔﺮﺩ ﺑﺴﺒﺐ ﺫﻟﻚ ﺍﻹﳊﺎﻕ ﺃﻭ ﻟﻴﺪﻝﹼ ﺍﻹﳊﺎﻕ ﻭﺣﺪﻩ ﺃﻭ ﺍﻟﻼﺣﻖ ﻭﺣﺪﻩ ﺃﻭ ﺍﻟﻼﺣﻖ ﻣﻊ ﻣﻠﺤﻮﻗﻪ ،ﻋﻠﻰ ﺃﻥﹼ ﻣﻊ ﺍﳌﻔﺮﺩ ﺃﻛﺜﺮ ﻣﻨﻪ ،ﺃﻱ :ﻣﻦ ﺟﻨﺴﻪ" .ﺳﻦ" ﻭﻏﲑﻩ.
) (٣ﻗﻮﻟﻪ] :ﻓﺘﺤﺬﻑ ﻳﺎﺅﻩ[ ﺃﻱ :ﻳﺎﺀ ﺍﻻﺳﻢ ﺍﳌﻨﻘﻮﺹ ﺣﺎﻝ ﺍﳉﻤﻊ ﻻﻟﺘﻘﺎﺀ ﺍﻟﺴﺎﻛﻨﲔ ﺑﻌﺪ ﺍﻟﻨﻘﻞ ﻭﺍﻹﺳﻜﺎﻥ ﻻﺳﺘﺜﻘﺎﻝ ﺍﻟﻀﻤﺔ ﻋﻠﻰ ﺍﻟﻴﺎﺀ ﻣﺜﻞ½ :ﻗﹶﺎﺿﻮﻥ¼ ﲨﻊ ½ﻗﺎﺽٍ¼ ﺃﺻﻠﻪ½ :ﻗﺎﺿِﻴﻮﻥ¼ ﻓﻨﻘﻠﺖ ﺣﺮﻛﺔ ﺍﻟﻴﺎﺀ ﺇﻟﹶﻰ ﻣﺎ ﻗﺒﻠﻬﺎ ﻟﻼﺳﺘﺜﻘﺎﻝ ﻭﺣﺬﻓﺖ ﺍﻟﻴﺎﺀ ﻻﻟﺘﻘﺎﺀ ﺍﻟﺴﺎﻛﻨﲔ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻴﺎﺱ ﻗﻮﻟﻪ½ :ﺩﺍﻋﻮﻥ¼ ﲨﻊ ½ﺩﺍﻉ¼" .ﻍ".
) (٤ﻗﻮﻟﻪ] :ﳛﺬﻑ ﺃﻟﻔﻪ[ ﺃﻱ :ﺃﻟﻒ ﺍﻻﺳﻢ ﺍﳌﻘﺼﻮﺭ ﺣﺎﻝ ﺍﳉﻤﻊ ﻭﻳﺒﻘﻰ ﻣﺎ ﻗﺒﻞ ﺍﻷﻟﻒ ﻣﻔﺘﻮﺣﺎﹰ ﻟﻴﺪﻝﹼ ﺍﻟﻔﺘﺢ
ﻋﻠﻰ ﺍﻷﻟﻒ ﺍﶈﺬﻭﻓﺔ ﻣﺜﻞ½ :ﻣﺼﻄﹶﻔﹶﻮﻥ¼ ﲨﻊ ½ﻣﺼﻄﹶﻔﹰﻰ¼ ﺃﺻﻠﻪ½ :ﻣﺼﻄﹶﻔﹶﻴﻮﻥ¼ ﻓﻘﻠﺒﺖ ﺍﻟﻴﺎﺀ ﺃﻟﻔﺎﹰ ﰒﹼ ﺣﺬﻓﺖ ﺍﻷﻟﻒ ﻻﻟﺘﻘﺎﺀ ﺍﻟﺴﺎﻛﻨﲔ ،ﻭﺑﻘﻲ ﻣﺎ ﻗﺒﻞ ﺍﻷﻟﻒ ﻣﻔﺘﻮﺣﺎﹰ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﺍﳊﺬﻑ.
) (٥ﻗﻮﻟﻪ] :ﳜﺘﺺ [ﺃﻱ :ﺍﳉﻤﻊ ﺍﻟﹼﺬﻱ ﺃﳊﻖ ﺑﺂﺧﺮﻩ ﻭﺍﻭ ﻣﻀﻤﻮﻡ ﻣﺎ ﻗﺒﻠﻬﺎ ﻭﻧﻮﻥ ﻣﻔﺘﻮﺣﺔ ،ﺑﺄﻭﱃ ﺍﻟﻌﻠﻢ ﻟﻜﻮﻥ
i
ﻫﺬﺍ ﺍﳉﻤﻊ ﺃﺷﺮﻑ ﺍﳉﻤﻮﻉ ﻟﺼﺤﺔ ﺑﻨﺎﺀ ﺍﻟﻮﺍﺣﺪ ﻓﻴﻪ ﻭﺍﳌﺬﻛﹼﺮ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺎﻗﻞ ﺃﺷﺮﻑ ﻣﻦ ﻏﲑﻩ ،ﻓﺄﻋﻄﻲ ﺍﻷﺷﺮﻑ ﻟﻸﺷﺮﻑ" .ﻍ".
١٦٦
j
ﰲ
kﻣﺎ ﻗﻮﳍﻢ ½ :ﺳِﻨﻮﻥﹶ¼ ﻭ½ﺃﺭﺿﻮﻥ¼ ﻭ½ﺛﹶﺒﻮﻥﹶ¼ ﻭ½ﻗﹸﻠﻮﻥﹶ¼ ﻓـﺸﺎﺫﹼ ،ﻭﳚـﺐ ﺃﻥl ﻭﺃ )(٢
)(١
ﻻ ﻳﻜﻮﻥ ½ﺃﻓﻌﻞ¼ ﻣﺆﻧﺜﻪ ½ﻓﹶﻌﻼﺀ¼ ﻛـ½ﺃﲪﺮ¼ ﻭ½ﲪﺮﺍﺀ¼ ﻭﻻ ½ﻓﹶﻌﻼﻥ¼ ﻣﺆﻧﺜـﻪ )(٣
)(٤
) (١ﻗﻮﻟﻪ] :ﺃﻣﺎ ﻗﻮﳍﻢ[ ﳌﹼﺎ ﺍﻧﺘﻘﻀﺖ ﺍﻟﻘﺎﻋﺪﺓ ﺍﳌﺬﻛﻮﺭﺓ ﻣﻦ ﺃﻥﹼ ﺍﳉﻤﻊ ﺑﺎﻟﻮﺍﻭ ﻭﺍﻟﻨﻮﻥ ﳜﺘﺺ ﺑﺄﻭﱃ ﺍﻟﻌﻠﻢ
ﺑﻨﺤﻮ ½ﺳﻨﺔ¼ ﻭ½ﺃﺭﺿﺔ¼ ﻭ½ﻗﻠﺔ¼ ﻭ½ﺛﺒﺔ¼؛ ﻷﺎ ﻗﺪ ﲨﻌﺖ ﺑﺎﻟﻮﺍﻭ ﻭﺍﻟﻨـﻮﻥ ﻣـﻊ ﺍﻧﺘﻔـﺎﺀ ﺍﻟـﺸﺮﻁ ﻓﺄﺟـﺎﺏ ﺑﻘﻮﻟﻪ½ :ﻭﺃﻣﺎ ﻗﻮﳍﻢ...ﺇﱁ¼ ،ﻭﻗﻮﻟﻪ½ :ﺳﻨﻮﻥ¼ ﺑﻜﺴﺮ ﺍﻟﺴﲔ ﲨﻊ ﺳﻨﺔ ،ﻭ½ﺃﺭﺿﻮﻥ¼ ﺑﻔﺘﺢ ﺍﻟﺮﺍﺀ ﻭﻗـﺪ ﺟﺎﺀ ﺑﺈﺳﻜﺎﺎ ﲨﻊ ﺃﺭﺽ ﺑﺴﻜﻮﻥ ﺍﻟﺮﺍﺀ ،ﻭ½ﺛﺒﻮﻥ¼ ﲨﻊ ﺛﺒﺔ ﳉﻤﺎﻋﺔ ﺍﻟﻨﺎﺱ ،ﻭ½ﻗﻠﻮﻥ¼ ﲨﻊ ﻗﻠﺔ ﻭﻫﻲ ﻋﻮﺩﺍﻥ ﻳﻠﻌﺐ ﻤﺎ ﺍﻟﺼﺒﻴﺎﻥ ،ﻭﺃﻣﺎ ﳓـﻮ ½ﻋـﺎﻟﹶﻤﲔ¼ ﻓﻤـﻦ ﺑـﺎﺏ ﺍﻟﺘﻐﻠﻴـﺐ ﺣﻴـﺚ ﻏﻠـﺐ ﺍﻟﻌﻘـﻼﺀ ﻋﻠـﻰ ﻏﲑﻫﻢ؛ ﻷﻢ ﺃﺷﺮﻑ ﺍﳌﺨﻠﻮﻗﺎﺕ ،ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﺣﻜﺎﻳﺔ ﻋﻦ ﻗﻮﻝ ﻳﻮﺳﻒ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﻭﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ﴿ :ﺭﺃﹶﻳﺘﻬﻢ ﻟِﻲ ﺳﺎﺟِﺪِﻳﻦ]﴾ﻳﻮﺳﻒ [٤ :ﻓﻤﺆﻭﻝ ﲜﻤﺎﻋﺔ؛ ﻓﺈﻧﻪ ﳌﹼﺎ ﺻﺪﺭ ﻓﻌﻞ ﺍﻟﻌﻘﻼﺀ ﺃﻱ: ﺍﻟﺴﺠﻮﺩ ﻣﻦ ﺍﻟﻜﻮﺍﻛﺐ ﺃﺟﺮﻳﺖ ﳎﺮﻯ ﺍﻟﻌﻘﻼﺀ ﻓﺠﻤﻊ ﺑﺎﻟﻮﺍﻭ ﻭﺍﻟﻨﻮﻥ" .ﻱ".
) (٢ﻗﻮﻟﻪ] :ﻭﳚﺐ[ ﺍﻋﻠﻢ ﺃﻥﹼ ﺍﳌﻔﺮﺩ ﺍﻟﹼﺬﻱ ﺃﺭﻳﺪ ﲨﻌﻪ ﺑﺎﻟﻮﺍﻭ ﻭﺍﻟﻨﻮﻥ ﺇﻥ ﻛﺎﻥ ﺻﻔﺔ ﻓﻠﺠﻤﻌﻪ ﻫﺬﺍ ﺍﳉﻤﻊ ﺷﺮﺍﺋﻂ
ﻣﻨﻬﺎ :ﺃﻥ ﻳﻜﻮﻥ ﻣﺬﻛﹼﺮﺍﹰ ﻋﺎﻗﻼﹰ ﻟِﻤﺎ ﻣﺮ ،ﻭﻣﻨﻬﺎ :ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺑﺘﺎﺀ ﺍﻟﺘﺄﻧﻴﺚ ﻣﺜﻞ½ :ﻋﻼﹼﻣﺔ¼؛ ﻓﺈﻧﻪ ﻻ ﳚﻤﻊ ﺑﺎﻟﻮﺍﻭ ﻭﺍﻟﻨﻮﻥ؛ ﻷﻧﻪ ﻟﻮ ﲨﻊ ﺑﺬﻟﻚ ﻓﻼ ﳜﻠﻮ ﺇﻣﺎ ﺃﻥ ﳚﻤﻊ ﺑﺎﻟﺘﺎﺀ ﺃﻭ ﺑﻐﲑﻫﺎ ﻓﺈﻥ ﺟﻤﻊ ﺑﺎﻟﺘﺎﺀ ﻟﺰﻡ ﺍﺟﺘﻤﺎﻉ ﺻﻴﻐﺔ ﲨﻊ ﺍﳌﺬﻛﹼﺮ ﻭﺗﺄﺀ ﺍﻟﺘﺄﻧﻴﺚ ﻭﻫﻮ ﻣﺴﺘﻜﺮﻩ ،ﻭﺇﻥ ﲨﻊ ﺑﻐﲑﻫﺎ ﻟﻔﺎﺕ ﺍﻟﻐﺮﺽ ﻭﻫﻮ ﺍﳌﺒﺎﻟﻐﺔ ،ﻭﻟﺰﻡ ﺃﻳﻀﺎﹰ ﺍﺷﺘﺒﺎﻩ ﲨﻊ ﻣﺎ ﻓﻴﻪ ﺍﻟﺘﺎﺀ ﲜﻤﻊ ﻣﺎ ﻻ ﺗﺎﺀ ﻓﻴﻪ ،ﻭﺍﻟﺒﻮﺍﻗﻲ ﻣﻨﻬﺎ ﻣﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺑﻘﻮﻟﻪ½ :ﻭﳚﺐ ...ﺇﱁ¼" .ﻱ".
) (٣ﻗﻮﻟﻪ] :ﺃﻥ ﻻ ﻳﻜﻮﻥ[ ﺃﻱ :ﺍﻻﺳﻢ ﺍﻟﹼﺬﻱ ﺃﺭﻳﺪ ﲨﻌﻪ ﺑﺎﻟﻮﺍﻭ ﻭﺍﻟﻨﻮﻥ ،ﻋﻠﻰ ﺻﻴﻐﺔ ½ﺃﻓﻌﻞ¼ ﺍﻟﹼﺬﻱ ﻣﺆﻧﺜﻪ ﻋﻠﻰ ﺻﻴﻐﺔ ½ﻓﻌﻼﺀ¼ ﻛـ½ﺃﲪﺮ ﲪﺮﺍﺀ¼؛ ﻷﻥﹼ ﺍﻻﺳﻢ ﺍﻟﹼﺬﻱ ﻳﻜﻮﻥ ﻋﻠﻰ ﺻﻴﻐﺔ ½ﺃﻓﻌﻞ¼ ﺍﻟﹼﺬﻱ ﻣﺆﻧﺜﻪ ﻋﻠﻰ ﺻﻴﻐﺔ ½ﻓﹸﻌﻠﻰ¼ ﳚﻤﻊ ﺑﺎﻟﻮﺍﻭ ﻭﺍﻟﻨﻮﻥ ﻛـ½ﺃﻓﻀﻠﻮﻥ¼ ﻓﻠﻮ ﲨﻊ ½ﺃﻓﻌﻞ ﻓﻌﻼﺀ¼ ﺑﺎﻟﻮﺍﻭ ﻭﺍﻟﻨﻮﻥ ﻟﺰﻡ ﺍﻻﻟﺘﺒﺎﺱ ﺑﲔ ½ﺃﻓﻌﻞ¼ ﺍﻟﺘﻔﻀﻴﻞ ﻭ½ﺃﻓﻌﻞ¼ ﺍﻟﺼﻔﺔ ،ﻓﻼ ﻳﻘﺎﻝ½ :ﺃﲪﺮﻭﻥ¼ ،ﻭﻻ ﻳﻨﺘﻘﺾ ﻫﺬﺍ ﺑـ½ﺃﲨﻊ ﲨﻌﺎﺀ¼ ﺣﻴﺚ ﺟﺎﺀ ﲨﻌﻪ ﺑﺎﻟﻮﺍﻭ ﻭﺍﻟﻨﻮﻥ ﻛـ½ﺃﲨﻌﻮﻥ¼؛ ﻷﻥﹼ ﲨﻌﻪ ﺑﺎﻟﻮﺍﻭ ﻭﺍﻟﻨﻮﻥ ﻋﻠﻰ ﺧﻼﻑ ﺍﻟﻘﻴﺎﺱ ،ﺃﻭ ﻫﻮ ﻓِﻲ ﺍﻷﺻﻞ ½ﺃﻓﻌﻞ¼ ﺍﻟﺘﻔﻀﻴﻞ ﻻ ½ﺃﻓﻌﻞ¼ ﺍﻟﺼﻔﺔ ﻟﻌﺪﻡ ﻛﻮﻧﻪ ﻣﻦ ﺍﻷﻟﻮﺍﻥ ﻭﺍﻟﻌﻴﻮﺏ" .ﻍ".
) (٤ﻗﻮﻟﻪ] :ﻭﻻ ﻓﻌﻼﻥ[ ﺃﻱ :ﻭﻻ ﻳﻜﻮﻥ ﺍﻻﺳﻢ ﺍﻟﹼﺬﻱ ﺃﺭﻳﺪ ﲨﻌﻪ ﺑﺎﻟﻮﺍﻭ ﻭﺍﻟﻨﻮﻥ ﻋﻠﻰ ﺻﻴﻐﺔ ½ﻓﻌﻼﻥ¼ ﺍﻟﹼﺬﻱ
i
ﻣﺆﻧﺜﻪ ﻋﻠﻰ ﺻﻴﻐﺔ ½ﻓﻌﻠﻰ¼ ﻛـ½ﺳﻜﺮﺍﻥ¼ ﻭ½ﺳﻜﺮﻯ¼ ،ﻓﻼ ﻳﻘﺎﻝ½ :ﺳﻜﺮﺍﻧﻮﻥ¼ ﻓﺮﻗﺎﹰ ﺑﻴﻨﻪ ﻭﺑﲔ ½ﻓﻌﻼﻥ¼ ﺍﻟﹼﺬﻱ ﻣﺆﻧﺜﻪ ½ﻓﻌﻼﻧﺔ¼ ﻓﺈﻧﻪ ﳚﻤﻊ ﺑﺎﻟﻮﺍﻭ ﻭﺍﻟﻨﻮﻥ ﻛـ½ﻧﺪﻣﺎﻧﻮﻥ¼ ،ﻓﻠﻮ ﲨﻊ ½ﻓﻌﻼﻥ ﻓﻌﻠﻰ¼ ﻤﺎ ﻟﺰﻡ ﺍﻟﺘﺒﺎﺳﻪ ﺑـ½ﻓﻌﻼﻥ ﻓﻌﻼﻧﺔ¼" .ﻍ".
١٦٧
j
ﰲ
kﻌﻠﻰ¼ ﻛـ½ﺳﻜﺮﺍﻥ¼ ﻭ½ﺳﻜﺮﻯ¼ ﻭﻻ ½ﻓﻌﻴﻼﹰ¼ ﲟﻌـﲎ ﻣﻔﻌـﻮﻝ ﻛــ½ﺟـﺮﻳﺢ¼l ½ﻓﹶ )(١
ﲟﻌﲎ ½ﳎﺮﻭﺡ¼ ﻭﻻ ½ﻓﻌﻮﻻﹰ¼ ﲟﻌﲎ ½ﻓﺎﻋﻞ¼ ﻛـ½ﺻﺒﻮﺭ¼ ﲟﻌﲎ ½ﺻـﺎﺑﺮ¼،
ﻭﳚﺐ ﺣﺬﻑ ﻧﻮﻧﻪ ﺑﺎﻹﺿﺎﻓﺔ ﳓـﻮ½ :ﻣـﺴﻠﻤﻮ ﻣـﺼﺮ¼ ،ﻭﻣﺆﻧـﺚ ﻭﻫـﻮ ﻣـﺎ )(٣
)(٢
ﺃﻟﹾﺤﻖ ﺑﺂﺧﺮﻩ ﺃﻟﻒ ﻭﺗﺎﺀ ﳓـﻮ½ :ﻣـﺴﻠﻤﺎﺕ¼ ،ﻭﺷـﺮﻃﻪ ﺇﻥ ﻛـﺎﻥ ﺻـﻔﺔ ﻭﻟـﻪ )(٤
) (١ﻗﻮﻟﻪ] :ﻭﻻ ﻓﻌﻴﻼﹰ ...ﺇﱁ[ ﻷﻥﹼ ½ﻓﻌﻴﻼﹰ¼ ﲟﻌﲎ ½ﻣﻔﻌﻮﻝ¼ ﻭ½ﻓﻌﻮﻻﹰ¼ ﲟﻌﲎ ½ﻓﺎﻋﻞ¼ ﻳﺴﺘﻮﻱ ﻓﻴﻬﻤﺎ ﺍﳌﺬﻛﹼﺮ
ﻭﺍﳌﺆﻧﺚ ،ﻭﳌﹼﺎ ﱂ ﳜﺘﺼﺎ ﺑﺎﳌﺬﻛﹼﺮ ﻭﻻ ﺑﺎﳌﺆﻧﺚ ﱂ ﳛﺴﻦ ﺃﻥ ﻳﺠﻤﻌﺎ ﲨﻌﺎﹰ ﳐﺼﻮﺻﺎﹰ ﺑﺄﺣﺪﳘﺎ؛ ﻷﻧﻪ ﻟﻮ ﺟﻤﻌﺎ ﺑﺎﻟﻮﺍﻭ ﻭﺍﻟﻨﻮﻥ ﺑﺎﻋﺘﺒﺎﺭ ﺍﳌﺬﻛﹼﺮ ﺃﻭ ﺑﺎﻷﻟﻒ ﻭﺍﻟﺘﺎﺀ ﺑﺎﻋﺘﺒﺎﺭ ﺍﳌﺆﻧﺚ ﻻﺭﺗﻔﻊ ﺍﻻﺳﺘﻮﺍﺀ ﺍﳌﻘﺼﻮﺩ ﻓﻴﻬﻤﺎ" .ﻍ" ﻭﻏﲑﻩ.
) (٢ﻗﻮﻟﻪ] :ﳚﺐ ﺣﺬﻑ ﻧﻮﻧﻪ[ ﺃﻱ :ﻧﻮﻥ ﲨﻊ ﺍﳌﺬﻛﹼﺮ ﺍﳌﺼﺤﺢ ﻟﻺﺿﺎﻓﺔ؛ ﻷﻥﹼ ﻧﻮﻧﻪ ﻋﻮﺽ ﻋﻦ ﺍﻟﺘﻨﻮﻳﻦ ﺍﳌﻨﺎﻓِﻲ ﻟﻺﺿﺎﻓﺔ؛ ﻷﻥﹼ ﺍﻟﺘﻨﻮﻳﻦ ﻳﻘﺘﻀﻲ ﺍﻻﻧﻘﻄﺎﻉ ﻭﺍﻹﺿﺎﻓﺔ ﻳﻘﺘﻀﻲ ﺍﻻﺗﺼﺎﻝ ﻓﺒﻴﻨﻬﻤﺎ ﺗﻨﺎﻑ" .ﻱ".
) (٣ﻗﻮﻟﻪ] :ﻭﻣﺆﻧﺚ[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﻣﺬﻛﹼﺮ¼ ﺃﻱ :ﲨﻊ ﺍﳌﺆﻧﺚ ﺍﳌﺼﺤﺢ ﻭﻫﻮ ﻣﺎ ﺃﳊﻖ ﺑﺂﺧﺮ ﻣﻔﺮﺩﻩ ﺃﻟﻒ ﻭﺗﺎﺀ ﻛـ½ﻣﺴﻠﻤﺎﺕ¼ ﲨﻊ ½ﻣﺴﻠﻤﺔ¼ ﻭ½ﻫﻨﺪﺍﺕ¼ ﲨﻊ ½ﻫﻨﺪ¼ ،ﻭﻳﻌﻢ ﻫﺬﺍ ﻟﺼﻔﺔ ﻏﲑ ﺃﻭﱄ ﺍﻟﻌﻠﻢ ﻭﺇﻥ ﻛﺎﻥ ﻣﺬﻛﹼﺮﺍﹰ ﳓﻮ½ :ﺍﻟﻜﻮﺍﻛﺐ ﺍﻟﻄﺎﻟﻌﺎﺕ¼" .ﻱ".
) (٤ﻗﻮﻟﻪ] :ﻭﺷﺮﻃﻪ[ ﺃﻱ :ﺷﺮﻁ ﺍﻻﺳﻢ ﺍﻟﹼﺬﻱ ﺃﺭﻳﺪ ﲨﻌﻪ ﺑﺎﻷﻟﻒ ﻭﺍﻟﺘﺎﺀ ﻟﺼﺤﺔ ﺍﳉﻤﻊ ﻤﺎ ﺇﻥ ﻛﺎﻥ ﺫﻟﻚ
i
ﺍﻻﺳﻢ ﺻﻔﺔ ﻭﺍﳊﺎﻝ ﺃﻥﹼ ﻟﻪ ﻣﺬﻛﹼﺮﺍﹰ ،ﺃﻥ ﻳﻜﻮﻥ ﻣﺬﻛﹼﺮﻩ ﻗﺪ ﺟﻤﻊ ﺑﺎﻟﻮﺍﻭ ﻭﺍﻟﻨﻮﻥ؛ ﻷﻥﹼ ﺍﳌﺬﻛﹼﺮ ﺃﺻﻞ ﻭﺍﳉﻤﻊ ﺍﳌﺼﺤﺢ ﺃﻳﻀﺎﹰ ﺃﺻﻞ ﻟﺴﻼﻣﺔ ﺑﻨﺎﺀ ﺍﻟﻮﺍﺣﺪ ﻓﻴﻪ ،ﻭﺍﳌﺆﻧﺚ ﻓﺮﻉ ﻭﺍﳉﻤﻊ ﺍﳌﻜﺴﺮ ﺃﻳﻀﺎﹰ ﻓﺮﻉ ﻟﻌﺪﻡ ﺳﻼﻣﺔ ﺑﻨﺎﺀ ﺍﻟﻮﺍﺣﺪ ﻓﻴﻪ ،ﻓﻠﻤﺎ ﲨﻊ ﺍﻟﻔﺮﻉ ﺃﻱ :ﺍﳌﺆﻧﺚ ﺑﺎﻷﻟﻒ ﻭﺍﻟﺘﺎﺀ ﻭﺟﺐ ﺃﻥ ﲨﻊ ﺍﻷﺻﻞ ﺃﻱ :ﺍﳌﺬﻛﹼﺮ ﺑﺎﻟﻮﺍﻭ ﻭﺍﻟﻨﻮﻥ ﻟﺌﻼﹼ ﻳﻠﺰﻡ ﻣﺰﻳﺔ ﺍﻟﻔﺮﻉ ﻋﻠﻰ ﺍﻷﺻﻞ ،ﻭﺍﳊﺎﺻﻞ ﺃﻥﹼ ﺍﻷﻗﺴﺎﻡ ﻫﻬﻨﺎ ﺛﻠﺜﺔ :ﻗﺴﻢ ﻣﺎ ﻟﻪ ﻣﺬﻛﹼﺮ ﺟﻤﻊ ﺑﺎﻟﻮﺍﻭ ﻭﺍﻟﻨﻮﻥ ،ﻓﺈﻧﻪ ﳚﻤﻊ ﺑﺎﻷﻟﻒ ﻭﺍﻟﺘﺎﺀ ﻛـ½ﻓﹸﻀﻠﻴﺎﺕ¼ ﲨﻊ ½ﻓﹸﻀﻠﻰ¼ ﻣﺬﻛﹼﺮﻩ ½ﺃﻓﻀﻞ¼ ﻭﻗﺪ ﲨﻊ ﺑﺎﻟﻮﺍﻭ ﻭﺍﻟﻨﻮﻥ ﻛـ½ﺃﻓﻀﻠﻮﻥ¼ ،ﻭﻗﺴﻢ ﻣﺎ ﻟﻪ ﻣﺬﻛﹼﺮ ﱂ ﳚﻤﻊ ﺑﺎﻟﻮﺍﻭ ﻭﺍﻟﻨﻮﻥ ،ﻓﺈﻧﻪ ﺇﻥ ﻛﺎﻥ ﺑﺎﻟﺘﺎﺀ ﳚﻤﻊ ﺑﺎﻷﻟﻒ ﻭﺍﻟﺘﺎﺀ ﻛـ½ﺻﻌﺒﺎﺕ¼ ﲨﻊ ½ﺻﻌﺒﺔ¼ ،ﻭﺇﻥ ﱂ ﻳﻜﻦ ﺎ ﱂ ﳚﻤﻊ ﻤﺎ ﻛـ½ﲪﺮﺍﺀ¼ ﻭ½ﺳﻜﺮﻯ¼ ،ﻭﺃﻣﺎ ½ﺍﳋﻀﺮﺍﻭﺍﺕ¼ ﺣﻴﺚ ﲨﻊ ﺑﺎﻷﻟﻒ ﻭﺍﻟﺘﺎﺀ ﻣﻊ ﺃﻥﹼ ﻣﻔﺮﺩﻩ ½ﺧﻀﺮﺍﺀ¼ ﺑﺪﻭﻥ ﺍﻟﺘﺎﺀ ﻭﻣﺬﻛﹼﺮﻩ ½ﺃﺧﻀﺮ¼ ﻭﱂ ﳚﻤﻊ ﺑﺎﻟﻮﺍﻭ ﻭﺍﻟﻨﻮﻥ ﻓﻠﻐﻠﺒﺔ ﺍﻻﲰﻴﺔ ﻓﺄﳊﻖ ﺑﺎﻷﲰﺎﺀ ﻭﺧﺮﺝ ﻋﻦ ﺍﻟﺼﻔﺎﺕ ﻓﻠﻢ ﻳﻌﺘﱪ ﻓﻴﻪ ﻫﺬﺍ ﺍﻟﺸﺮﻁ، ﻭﻗﺴﻢ ﻣﺎ ﻻ ﻣﺬﻛﹼﺮ ﻟﻪ ﺃﺻﻼﹰ ،ﻓﺈﻧﻪ ﺇﻥ ﻛﺎﻥ ﺑﺎﻟﺘﺎﺀ ﲨﻊ ﺑﺎﻷﻟﻒ ﻭﺍﻟﺘﺎﺀ ﻛـ½ﺣﺎﺋﻀﺎﺕ¼ ﲨﻊ ½ﺣﺎﺋﻀﺔ¼ ،ﻭﺇﻥ
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kﻛﹼﺮ ﺃﻥ ﻳﻜﻮﻥ ﻣﺬﻛﹼﺮﻩ ﻗﺪ ﺟﻤﻊ ﺑﺎﻟﻮﺍﻭ ﻭﺍﻟﻨـﻮﻥ ﳓـﻮ½ :ﻣـﺴﻠﻤﻮﻥ¼ ،ﻭﺇﻥl ﻣﺬ ﻟﹶــﻢ ﻳﻜــﻦ ﻟــﻪ ﻣــﺬﻛﹼﺮ ﻓــﺸﺮﻃﻪ ﺃﻥ ﻻ ﻳﻜــﻮﻥ ﻣﺆﻧﺜــﺎﹰ ﳎــﺮﺩﺍﹰ ﻋــﻦ ﺍﻟﺘــﺎﺀ ﻛـ½ﺍﳊﺎﺋﺾ¼ ﻭ½ﺍﳊﺎﻣﻞ¼ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﲰﺎﹰ ﻏﲑ ﺻﻔﺔ ﺟﻤﻊ ﺑـﺎﻷﻟﻒ ﻭﺍﻟﺘـﺎﺀ )(١
ﺑــﻼ ﺷــﺮﻁ ﻛـــ½ﻫﻨــﺪﺍﺕ¼ ،ﻭﺍﳌﻜــﺴﺮ ﺻــﻴﻐﺘﻪ ﰲ ﺍﻟﺜﻼﺛ ـﻲ ﻛــﺜﲑﺓ ﺗﻌــﺮﻑ )(٢
ﺑﺎﻟﺴﻤﺎﻉ ﻛـ½ﺭﺟﺎﻝ¼ ﻭ½ﺃﻓـﺮﺍﺱ¼ ﻭ½ﻓﻠـﻮﺱ¼ ،ﻭﰲ ﻏـﲑ ﺍﻟﺜﻼﺛـﻲ ﻋﻠـﻰ ﻭﺯﻥ
½ﻓﻌﺎﻟﻞ¼ ﻭ½ﻓﻌﺎﻟﻴﻞ¼ ﻗﻴﺎﺳﺎﹰ ﻛﻤﺎ ﻋﺮﻓﺖ ﰲ ﺍﻟﺘﺼﺮﻳﻒ ،ﺛﹸﻢ ﺍﳉﻤﻊ ﺃﻳﻀﺎﹰ ﻋﻠﻰ )(٣
ﻗﺴﻤﲔ :ﲨﻊ ﻗﻠﹼﺔ ﻭﻫﻮ ﻣﺎ ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻟﻌﺸﺮﺓ ﻓﻤﺎ ﺩﻭﻧﻬﺎ...............، )(٤
ﱂ ﻳﻜﻦ ﺎ ﱂ ﳚﻤﻊ ﻤﺎ ﻛـ½ﺣﺎﺋﺾ¼ ﻭ½ﻣﺮﺿﻊ¼" .ﻱ".
) (١ﻗﻮﻟﻪ] :ﻛﺎﳊﺎﺋﺾ[ ﻷﻧﻪ ﻳﻘﺎﻝ ﻓِﻲ ﲨﻊ ﺣﺎﺋﻀﺔ½ :ﺣﺎﺋﻀﺎﺕ¼ ،ﻭﻓِﻲ ﲨﻊ ﺣﺎﺋﺾ½ :ﺣﻮﺍﺋﺾ¼ ﻓﻠﻮ ﻗﻴﻞ
ﻓِﻲ ﲨﻊ ﺣﺎﺋﺾ ﺃﻳﻀﺎﹰ½ :ﺣﺎﺋﻀﺎﺕ¼ ﻟﺰﻡ ﺍﻻﻟﺘﺒﺎﺱ ﻭﻗﺪ ﻓﺮﻕ ﺑﲔ ﺍﳊﺎﺋﺾ ﻭﺍﳊﺎﺋﻀﺔ ﻭﺍﳌﺮﺿﻊ ﻭﺍﳌﺮﺿﻌﺔ ﻓِﻲ ﺍﳌﻌﲎ؛ ﻓﺈﻥﹼ ﺍﺮﺩ ﻋﻦ ﺍﻟﺘﺎﺀ ﺍﺳﻢ ﻻﻣﺮﺃﺓ ﺑﻠﻐﺖ ﺣﺪ ﺍﻟﺒﻠﻮﻍ ﻭﺍﻟﹼﱵ ﺷﺄﺎ ﺍﻹﺭﺿﺎﻉ ،ﻭﺑﺎﻟﺘﺎﺀ ﺍﺳﻢ ﻻﻣﺮﺃﺓ ﺗﻜﻮﻥ ﺣﺎﺋﻀﺔ ﻭﻣﺮﺿﻌﺔ ﺑﺎﻟﻔﻌﻞ ﺃﻱ :ﺗﻜﻮﻥ ﻓِﻲ ﺣﺎﻟﺔ ﺍﳊﻴﺾ ﻭﺍﻹﺭﺿﺎﻉ ﻓﻠﻮ ﱂ ﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻓِﻲ ﻟﻔﻆ ﺍﳉﻤﻊ ﻻﻟﺘﺒﺲ ﺃﺣﺪ ﺍﳌﻌﻨﻴﲔ ﺑﺎﻵﺧﺮ" .ﻱ" ﻭﻏﲑﻩ.
) (٢ﻗﻮﻟﻪ] :ﺑﻼ ﺷﺮﻁ[ ﺃﻱ :ﻣﻦ ﻏﲑ ﺍﻋﺘﺒﺎﺭ ﺍﻟﺸﺮﻁ ﻣﺜﻞ½ :ﻫﻨﺪﺍﺕ¼ ﻭ½ﻃﻠﺤﺎﺕ¼ ﻓِﻲ ﲨﻊ ½ﻫﻨﺪ¼ ﻭ½ﻃﻠﺤﺔ¼،
ﻭﻗﻴﻞ :ﻋﺪﻡ ﺍﻻﺷﺘﺮﺍﻁ ﻓِﻲ ﺍﺳﻢ ﻏﲑ ﺻﻔﺔ ﻟﺼﺤﺔ ﺍﳉﻤﻊ ﺑﺎﻷﻟﻒ ﻭﺍﻟﺘﺎﺀ ﻟﻴﺲ ﲝﺴﻦ؛ ﻷﻧﻪ ﺃﻳﻀﺎﹰ ﳛﺘﺎﺝ ﺇﻟﹶﻰ ﺍﻟﺸﺮﻁ ﻭﻫﻮ ﺍﻟﺴﻤﺎﻉ ﻣﻦ ﺍﻟﻌﺮﺏ ﺃﻱ :ﻳﺘﻮﻗﹼﻒ ﻋﻠﻰ ﺍﻟﺴﻤﺎﻉ ﻣﻦ ﺍﻟﻌﺮﺏ ﻛﻤﺎ ﻓِﻲ ½ﺍﻟﺴﻤﺎﻭﺍﺕ¼ ﻭ½ﺍﻟﻜﺎﺋﻨﺎﺕ¼ ﲨﻊ ½ﺍﻟﺴﻤﺎﺀ¼ ﻭ½ﺍﻟﻜﻮﻥ¼ ﻓﻬﺬﺍ ﺍﳉﻤﻊ ﻏﲑ ﻗﻴﺎﺳﻲ.
) (٣ﻗﻮﻟﻪ] :ﰒﹼ ﺍﳉﻤﻊ[ ﺃﻱ :ﺍﳉﻤﻊ ﻣﻄﻠﻘﺎﹰ ﻻ ﺍﳌﻜﺴﺮ ﺧﺎﺻﺔ ،ﻭﺗﻘﻴﻴﺪﻩ ﺑﺎﳌﻜﺴﺮ ﻏﲑ ﺳﺪﻳﺪ؛ ﻷﻧﻪ ﻳﻮﺟﺐ
ﺩﺧﻮﻝ ﲨﻌﻲ ﺍﻟﺼﺤﻴﺢ ﻓِﻲ ﺍﳌﻜﺴﺮ ﺣﻴﺚ ﺃﺩﺭﺟﻬﻤﺎ ﻓِﻲ ﲨﻊ ﺍﻟﻘﻠﹼﺔ ﺍﻟﹼﺬﻱ ﻫﻮ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﻘﺴﻤﲔ ﺍﻟﻘﻠﹼﺔ ﻭﺍﻟﻜﺜﺮﺓ ﻓﻴﻜﻮﻥ ﻗﺴﻴﻢ ﺍﻟﺸﺊ ﻗﺴﻤﺎﹰ ﻣﻨﻪ ،ﺃﻱ :ﻓﻴﻜﻮﻥ ﲨﻌﺎ ﺍﻟﺼﺤﻴﺢ ﺍﻟﻠﺬﺍﻥ ﳘﺎ ﻗﺴﻴﻤﺎ ﺍﳉﻤﻊ ﺍﳌﻜﺴﺮ ﻗﺴﻤﺎﹰ ﻣﻦ ﲨﻊ ﺍﳌﻜﺴﺮ ﻭﻫﻮ ﺑﺎﻃﻞ" .ﻱ".
) (٤ﻗﻮﻟﻪ] :ﻋﻠﻰ ﺍﻟﻌﺸﺮﺓ[ ﻭﻋﻠﻰ ﻣﺎ ﺩﻭﻥ ﺍﻟﻌﺸﺮﺓ ﺇﻟﹶﻰ ﺍﻟﺜﻠﺜﺔ ﺃﻱ :ﻋﻠﻰ ﺍﻟﻌﺸﺮﺓ ﻭﺍﻟﺜﻠﺜﺔ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﺑﻄﺮﻳﻖ ﺍﳊﻘﻴﻘﺔ.
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١٦٩
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kﻭﺃﺑﻨﻴﺘـﻪ ½ﺃﻓﻌــﻞ¼ ﻭ½ﺃﻓﻌــﺎﻝ¼ ﻭ½ﺃﻓﻌﻠــﺔ¼ ﻭ½ﻓﻌﻠــﺔ¼ ﻭﲨﻌــﺎ ﺍﻟــﺼﺤﻴﺢ ﺑــﺪﻭﻥl )(١
ﺍﻟﻼﻡ ﻛـ½ﺯﻳﺪﻭﻥ¼ ﻭ½ﻣﺴﻠﻤﺎﺕ¼ ،ﻭﲨﻊ ﻛﺜﺮﺓ ﻭﻫﻮ ﻣﺎ ﻳﻄﻠﻖ ﻋﻠﻰ ﻣﺎ ﻓـﻮﻕ )(٢
ﺍﻟﻌﺸﺮﺓ ،ﻭﺃﺑﻨﻴﺘﻪ ﻣﺎ ﻋﺪﺍ ﻫﺬﻩ ﺍﻷﺑﻨﻴﺔ : .ﺍﳌﺼﺪﺭ ﺍﺳﻢ ﻳﺪﻝﹼ............... )(٣
)(٤
) (١ﻗﻮﻟﻪ] :ﺃﺑﻨﻴﺘﺔ[ ﺃﻱ :ﺃﺑﻨﻴﺔ ﲨﻊ ﺍﻟﻘﻠﹼﺔ ﻫﻲ ﺳﺘﺔ½ :ﺃﹶﻓﹾﻌﻞ¼ ﻛﺄﻓﻠﺲ ﲨﻊ ﻓﻠﺲ ،ﻭ½ﺃﹶﻓﹾﻌﺎﻝ¼ ﻛﺄﻓﺮﺍﺱ ﲨﻊ
ﻓﺮﺱ ،ﻭ½ﺃﹶﻓﹾﻌِﻠﹶﺔ¼ ﻛﺄﺭﻏﻔﺔ ﲨﻊ ﺭﻏﻴﻒ ،ﻭ½ﻓِﻌﻠﹶﺔ¼ ﻛﻨﺴﻮﺓ ﻭﻏﻠﻤﺔ ﲨﻊ ﻧﺴﺎﺀ ﻭﻏﻼﻡ ،ﻭﲨﻌﺎ ﺍﻟﺼﺤﻴﺢ ﺍﳌﺬﻛﹼﺮ ﻭﺍﳌﺆﻧﺚ ﻛﻤﺴﻠﻤﲔ ﻭﻣﺴﻠﻤﺎﺕ ،ﺃﻱ :ﺃﺑﻨﻴﺔ ﲨﻊ ﺍﻟﻘﻠﹼﺔ ﻫﺬﻩ ﺍﻷﺭﺑﻌﺔ ﺍﳌﺬﻛﻮﺭﺓ ﻭﻛﻼ ﻧﻮﻋﻲ ﲨﻊ ﺍﻟﺴﻼﻣﺔ ،ﻭﻗﺎﻝ ﺍﻟﺮﺿﻲ :ﺍﻟﻈﺎﻫﺮ ﺃﻥﹼ ﲨﻌﻲ ﺍﻟﺴﻼﻣﺔ ﳌﻄﻠﻖ ﺍﳉﻤﻊ ﻣﻦ ﻏﲑ ﻧﻈﺮ ﺇﻟﹶﻰ ﺍﻟﻘﻠﹼﺔ ﻭﺍﻟﻜﺜﺮﺓ ﻓﻴﺼﻠﺤﺎﻥ ﳍﻤﺎ ،ﻭﺯﺍﺩ ﺍﻟﻔﺮﺍﺀ ½ﻓﹶﻌﻠﹶﺔ¼ ﻛﺄﻛﻠﺔ ﲨﻊ ﺁﻛﻞ ،ﻭﺯﺍﺩ ﺑﻌﻀﻬﻢ ½ﺃﹶﻓﹾﻌِﻼﹶﺀ¼ ﻛﺄﺻﺪﻗﺎﺀ ﲨﻊ ﺻﺪﻳﻖ" .ﻍ".
) (٢ﻗﻮﻟﻪ] :ﺑﺪﻭﻥ ﺍﻟﻼﻡ[ ﺃﻱ :ﻫﺬﻩ ﺍﻷﺑﻨﻴﺔ ﻭﲨﻌﺎ ﺍﻟﺴﻼﻣﺔ ﺗﻄﻠﻖ ﻋﻠﻰ ﺍﻟﻌﺸﺮﺓ ﻭﻣﺎ ﺩﻭﺎ ﺇﺫﺍ ﺍﺳﺘﻌﻤﻠﺖ ﺑﺪﻭﻥ
ﻻﻡ ﺍﻟﺘﻌﺮﻳﻒ ،ﻭﺃﻣﺎ ﺇﺫﺍ ﺍﺳﺘﻌﻤﻠﺖ ﺑﺎﻟﻼﻡ ﻓﺤﻜﻤﻬﺎ ﻟﻴﺲ ﻛﺬﻟﻚ ،ﻭﺍﻻﺣﺘﻴﺎﺝ ﺇﻟﹶﻰ ﻫﺬﺍ ﺍﻟﻘﻴﺪ ﺛﺎﺑﺖ ﻓِﻲ ﲨﻊ ﺍﻟﻘﻠﹼﺔ ﻭﺍﻟﻜﺜﺮﺓ ﲨﻴﻌﺎﹰ ،ﻭﻟﺬﺍ ﻋﺮﻑ ﺑﻌﺾ ﺍﳌﺼﻨﻔﲔ ﲨﻊ ﺍﻟﻘﻠﹼﺔ ﺑﺄﻧﻪ ﻣﺎ ﻏﻠﺐ ﺍﺳﺘﻌﻤﺎﻟﻪ ﻣﻨﻜﹼﺮﺍﹰ ﻓِﻲ ﺍﻟﻌﺸﺮﺓ ﻭﻣﺎ ﺩﻭﺎ ،ﻭﲨﻊ ﺍﻟﻜﺜﺮﺓ ﺑﺄﻧﻪ ﻣﺎ ﻏﻠﺐ ﺍﺳﺘﻌﻤﺎﻟﻪ ﻣﻨﻜﹼﺮﺍﹰ ﻓﻴﻤﺎ ﻓﻮﻕ ﺍﻟﻌﺸﺮﺓ ﺇﻟﹶﻰ ﻣﺎ ﻻ ﺎﻳﺔ ﻟﻪ ،ﻭﺍﳌﺺ ﱂ ﻳﺬﻛﺮ ﻫﺬﺍ ﺍﻟﻘﻴﺪ ﻓِﻲ ﲨﻊ ﺍﻟﻜﺜﺮﺓ ﺍﻛﺘﻔﺎﺀ ﺑﺬﻛﺮﻩ ﻓِﻲ ﲨﻊ ﺍﻟﻘﻠﹼﺔ" .ﻱ".
) (٣ﻗﻮﻟﻪ] :ﺍﻷﺑﻨﻴﺔ[ ﺃﻱ :ﺃﺑﻨﻴﺔ ﲨﻊ ﺍﻟﻜﺜﺮﺓ ﻣﺎﻋﺪﺍ ﻫﺬﻩ ﺍﻷﺑﻨﻴﺔ ﺍﻟﺴﺘﺔ ﺍﳌﺬﻛﻮﺭﺓ ﳉﻤﻊ ﺍﻟﻘﻠﹼﺔ ،ﻭﺇﺫﺍ ﱂ ﻳﻮﺟﺪ ﻓِﻲ
ﺍﺳﻢ ﺇﻻﹼ ﺑﻨﺎﺀ ﲨﻊ ﺍﻟﻘﻠﹼﺔ ﻛـ½ﺃﺭﺟﻞ¼ ﻓِﻲ ﲨﻊ ½ﺭِﺟﻞ¼ ،ﺃﻭ ﺑﻨﺎﺀ ﲨﻊ ﺍﻟﻜﺜﺮﺓ ﻛـ½ﺭﺟﺎﻝ¼ ﻓِﻲ ﲨﻊ ½ﺭﺟﻞ¼ ﻓﻬﻮ ﻣﺸﺮﻙ ﺑﲔ ﲨﻌﻲ ﺍﻟﻘﻠﹼﺔ ﻭﺍﻟﻜﺜﺮﺓ ،ﻭﺇﺫﺍ ﻭﺟﺪ ﻓِﻲ ﺍﺳﻢ ﲨﻊ ﺍﻟﻘﻠﹼﺔ ﻭﺍﻟﻜﺜﺮﺓ ﲨﻴﻌﺎﹰ ﻓﺤﻴﻨﺌﺬ ﳜﺺ ﺇﻃﻼﻗﻪ ﻋﻠﻰ ﻣﻌﻨﺎﻩ ﻭﻻ ﻳﻄﻠﻖ ﻋﻠﻰ ﻏﲑﻩ ﺇﻻﹼ ﳎﺎﺯﺍﹰ ﻛﻤﺎ ﻓِﻲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺛﹶﻼﹶﺛﹶﺔﹶ ﻗﹸﺮﻭﺀٍ﴾]ﺍﻟﺒﻘﺮﺓ[٢٢٨ : ﻓﺎﻟﻘﺮﻭﺀ ﺃﻃﻠﻖ ﻋﻠﻰ ﺍﻟﺜﻠﺜﺔ ﻣﻊ ﺃﻧﻪ ﻋﻠﻰ ﻭﺯﻥ ½ﻓﻌﻮﻝ¼ ﻭﻫﻮ ﻣﻦ ﺃﺑﻨﻴﺔ ﺍﻟﻜﺜﺮﺓ" .ﻍ".
) (٤ﻗﻮﻟﻪ] :ﺍﳌﺼﺪﺭ[ ﺷﺮﻭﻉ ﻓِﻲ ﺗﻘﺴﻴﻢ ﺁﺧﺮ ﻟﻼﺳﻢ ﺍﻟﹼﺬﻱ ﻳﻜﻮﻥ ﻓﻴﻪ ﻣﻌﲎ ﺍﳊﺪﺙ ﺃﻋﻨِﻲ :ﺍﳌﺼﺪﺭ ﻭﺍﲰﻲ
i
ﺍﻟﻔﺎﻋﻞ ﻭﺍﳌﻔﻌﻮﻝ ﻭﺍﻟﺼﻔﺔ ﺍﳌﺸﺒﻬﺔ ﻭﺍﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ ،ﻭﺃﺧﺮ ﺍﳌﺺ ﻫﺬﺍ ﺍﻟﺘﻘﺴﻴﻢ ﻋﻦ ﲨﻴﻊ ﺍﻟﺘﻘﺎﺳﻴﻢ ﻟﻼﺳﻢ ﻟﻴﻜﻮﻥ ﲝﺚ ﺍﻷﲰﺎﺀ ﺍﳌﺘﺼﻠﺔ ﺑﺎﻟﻔﻌﻞ ﻣﺘﺼﻼﹰ ﺑﺒﺤﺚ ﺍﻟﻔﻌﻞ ،ﻭﻗﺪﻡ ﺍﳌﺼﺪﺭ ﻋﻠﻰ ﺳﺎﺋﺮ ﻣﺘﻌﻠﹼﻘﺎﺕ ﺍﻟﻔﻌﻞ ﻟﻜﻮﻧﻪ ﺃﺻﻼﹰ ﻓِﻲ ﺍﻻﺷﺘﻘﺎﻕ ﻋﻠﻰ ﺭﺃﻱ ﺍﻟﺒﺼﺮﻳﲔ ،ﺃﻭ ﻟﻜﻮﻧﻪ ﻣﻈﻨﺎ ﻟﻸﺻﺎﻟﺔ ﲞﻼﻑ ﺳﺎﺋﺮ ﻣﺘﻌﻠﹼﻘﺎﺕ ﺍﻟﻔﻌﻞ ﻻﺗﻔﺎﻗﻬﻢ ﻋﻠﻰ ﻓﺮﻋﻴﺘﻬﺎ ،ﻭﺍﻷﲰﺎﺀ ﺍﳌﺘﺼﻠﺔ ﺑﺎﻟﻔﻌﻞ ﲦﺎﻧﻴﺔ :ﺍﳌﺼﺪﺭ ﻭﺍﲰﺎ ﺍﻟﻔﺎﻋﻞ ﻭﺍﳌﻔﻌﻮﻝ ﻭﺍﻟﺼﻔﺔ ﺍﳌﺸﺒﻬﺔ ﻭﺃﲰﺎﺀ ﺍﻟﺘﻔﻀﻴﻞ ﻭﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻵﻟﺔ ،ﻭﻣﻌﲎ ﺍﻻﺗﺼﺎﻝ ﺃﺎ ﻻ ﺗﻨﻔﻚ ﻋﻦ ﻣﻌﲎ ﺍﻟﻔﻌﻞ؛ ﻷﻥﹼ
j
Å
١٧٠
ﰲ
kﻋﻠﻰ ﺍﳊﺪﺙ ﻓﻘـﻂ ﻭﻳـﺸﺘﻖ ﻣﻨـﻪ ﺍﻷﻓﻌـﺎﻝ ﻛــ½ﺍﻟـﻀﺮﺏ¼ ﻭ½ﺍﻟﻨـﺼﺮ¼ ﻣـﺜﻼﹰl، )(١
)(٢
ﻭﺃﺑﻨﻴﺘﻪ ﻣﻦ ﺍﻟﺜﻼﺛﻲ ﺍﻟﹾﻤﺠﺮﺩ ﻏﲑ ﻣﻀﺒﻮﻃﺔ ﺗﻌـﺮﻑ ﺑﺎﻟـﺴﻤﺎﻉ ،ﻭﻣـﻦ ﻏـﲑﻩ )(٣
)(٤
ﻗﻴﺎﺳﻴﺔ ،ﻛـ½ﺍﻹﻓﻌﺎﻝ¼ ﻭ½ﺍﻻﻧﻔﻌـﺎﻝ¼ ﻭ½ﺍﻻﺳـﺘﻔﻌﺎﻝ¼ ﻭ½ﺍﻟﻔﻌﻠﻠـﺔ¼ ﻭ½ﺍﻟﺘﻔﻌﻠـﻞ¼
ﻣﺜﻼﹰ ،ﻓﺎﳌﺼﺪﺭ ﺇﻥ ﻟﹶﻢ ﻳﻜﻦ ﻣﻔﻌﻮﻻﹰ ﻣﻄﻠﻘﺎﹰ ﻳﻌﻤﻞ ﻋﻤـﻞ ﻓﻌﻠـﻪ ﺃﻋـﲏ :ﻳﺮﻓـﻊ )(٥
ﺍﳌﺼﺪﺭ ﺍﺳﻢ ﺍﻟﻔﻌﻞ ،ﻭﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﻣﻦ ﻳﻘﻮﻡ ﺑﻪ ﺍﻟﻔﻌﻞ ،ﻭﺍﺳﻢ ﺍﳌﻔﻌﻮﻝ ﻣﻦ ﻭﻗﻊ ﻋﻠﻴﻪ ﺍﻟﻔﻌﻞ ،ﻭﻛﺬﺍ ﺍﻟﺒﻮﺍﻗﻲ ﻣﻦ ﺍﻟﺜﻤﺎﻧﻴﺔ ،ﻭﳌﹼﺎ ﻛﺎﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻷﲰﺎﺀ ﺍﳌﺘﺼﻠﺔ ﺑﺎﻟﻔﻌﻞ ﻫﻬﻨﺎ ﺍﻟﻌﺎﻣﻠﺔ ﻷﺟﻞ ﺩﻻﻟﺘﻬﺎ ﻋﻠﻰ ﻣﻌﺎﻧِﻲ ﺍﻷﻓﻌﺎﻝ ﺧﺼﻬﺎ ﺑﺎﻟﺬﻛﺮ ﻭﱂ ﻳﺬﻛﺮ ﺍﻟﻈﺮﻑ ﻭﺍﻵﻟﺔ؛ ﻷﻤﺎ ﻻ ﻳﻌﻤﻼﻥ" .ﻍ".
) (١ﻗﻮﻟﻪ] :ﻋﻠﻰ ﺍﳊﺪﺙ[ ﺍﳌﺮﺍﺩ ﺑﺎﳊﺪﺙ ﻣﻌﲎ ﻗﺎﺋﻢ ﺑﺎﻟﻐﲑ ﺳﻮﺍﺀ ﻛﺎﻥ ﺻﺪﺭ ﻣﻨﻪ ﻛﺎﻟﻀﺮﺏ ﻭﺍﳌﺸﻲ ،ﺃﻭ ﻻ ﻛﺎﻟﻄﻮﻝ ﻭﺍﻟﻘﺼﺮ ،ﻭﺇﻧﻤﺎ ﱂ ﻳﻘﻴﺪ ﺍﳊﺪﺙ ﲜﺮﻳﺎﻧﻪ ﻋﻠﻰ ﺍﻟﻔﻌﻞ؛ ﻟﺌﻼﹼ ﳜﺮﺝ ﻣﻦ ﺍﻟﺘﻌﺮﻳﻒ ﺍﳌﺼﺎﺩﺭ ﺍﻟﹼﱵ ﻻ ﻓﻌﻞ ﳍﺎ ﻣﻦ ﻟﻔﻈﻬﺎ ﻣﺜﻞ½ :ﻭﳛﻚ¼ ﻭ½ﻭﻳﻠﻚ¼ ﻭﻟﻜﻦ ﺑﺘﺮﻙ ﺫﻟﻚ ﺍﻟﻘﻴﺪ ﺩﺧﻞ ﻓِﻲ ﺍﻟﺘﻌﺮﻳﻒ ﺃﲰﺎﺀ ﺍﳌﺼﺎﺩﺭ ﳓﻮ: ½ﺍﻟﻮﺿﻮﺀ¼ ﻭ½ﺍﻟﻐﺴﻞ¼؛ ﻷﻤﺎ ﻳﺪﻻﹼﻥ ﻋﻠﻰ ﺍﳊﺪﺙ ﺃﻳﻀﺎﹰ ،ﻭﻗﻮﻟﻪ½ :ﻓﻘﻂ¼ ﺍﺣﺘﺮﺍﺯ ﻋﻦ ﺍﳌﺸﺘﻘﹼﺎﺕ" .ﻱ".
) (٢ﻗﻮﻟﻪ] :ﻳﺸﺘﻖ ﻣﻨﻪ[ ﺃﻱ :ﻣﻦ ﺍﳌﺼﺪﺭ ﺃﻓﻌﺎﻝ ،ﻭﻛﺬﺍ ﻳﺸﺘﻖ ﻣﻨﻪ ﻣﺘﻌﻠﹼﻘﺎﺕ ﺍﻷﻓﻌﺎﻝ؛ ﻷﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺃﺻﻼﹰ
ﻟﻸﻓﻌﺎﻝ ﻳﻜﻮﻥ ﺃﺻﻼﹰ ﳌﺘﻌﻠﹼﻘﺎﺎ ﺃﻳﻀﺎﹰ ،ﻭﺍﺧﺘﺎﺭ ﺍﳌﺺ ﻫﻬﻨﺎ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟﺒﺼﺮﻳﻮﻥ ﻣﻦ ﺃﻥﹼ ﺍﻷﺻﻞ ﻓِﻲ ﺍﻻﺷﺘﻘﺎﻕ ﻫﻮ ﺍﳌﺼﺪﺭ؛ ﻷﻥﹼ ﻣﺬﻫﺐ ﺍﻟﻜﻮﻓﻴﲔ ﻏﲑ ﺛﺎﺑﺖ ﺑﻞ ﻫﻢ ﺗﻜﻠﹼﻔﻮﺍ ﻓِﻲ ﺇﺛﺒﺎﺕ ﻣﺬﻫﺒﻬﻢ ﺑﺪﻻﺋﻞ ﻋﻮﺭﺽ ﺎ ﺑﺄﺟﻮﺑﺔ ﻗﻮﻳﺔ ،ﻭﺍﻻﺷﺘﻘﺎﻕ ﺭﺩ ﻛﻠﻤﺔ ﺇﻟﹶﻰ ﺃﺧﺮﻯ ﻟﺘﻨﺎﺳﺒﻬﻤﺎ ﻓِﻲ ﺍﻟﻠﻔﻆ ﻭﺍﳌﻌﲎ" .ﻱ".
) (٣ﻗﻮﻟﻪ] :ﻏﲑ ﻣﻀﺒﻮﻃﺔ[ ﺃﻱ :ﻏﲑ ﳏﻔﻮﻇﺔ ،ﳛﻔﻆ ﻛﻤﺎ ﲰﻊ ﻣﻦ ﺍﻟﻌﺮﺏ ﻭﻻ ﻳﻘﺎﺱ ﻋﻠﻴﻪ ،ﻭﻫﻲ ﺗﺮﺗﻘﻲ ﺇﻟﹶﻰ ﺍﺛﻨﲔ ﻭﺛﻼﺛﲔ ﺑﻨﺎﺀ ﻋﻨﺪ ﺳﻴﺒﻮﻳﻪ" .ﻱ".
) (٤ﻗﻮﻟﻪ] :ﻭﻣﻦ ﻏﲑﻩ[ ﺃﻱ :ﺃﺑﻨﻴﺔ ﺍﳌﺼﺪﺭ ﻣﻦ ﻏﲑ ﺍﻟﺜﻼﺛﻲ ﺍﺮﺩ ﺃﻱ :ﻣﻦ ﺍﻟﺜﻼﺛﻲ ﺍﳌﺰﻳﺪ ﻓﻴﻪ ﻭﺍﻟﺮﺑﺎﻋﻲ ﺍﺮﺩ ﻭﺍﳌﺰﻳﺪ ﻓﻴﻪ ﻗﻴﺎﺳﻴﺔ ﺃﻱ :ﺗﺜﺒﺖ ﺑﺎﻟﻘﻴﺎﺱ ﻣﻦ ﻏﲑ ﺍﻟﺴﻤﺎﻉ.
) (٥ﻗﻮﻟﻪ] :ﻳﻌﻤﻞ ﻋﻤﻞ ﻓﻌﻠﻪ[ ﺃﻱ :ﻋﻤﻞ ﻓﻌﻠﻪ ﺍﳌﺸﺘﻖ ﻣﻨﻪ ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﳌﺼﺪﺭ ﲟﻌﲎ ﺍﳌﺎﺿﻲ ﺃﻭ ﺍﳊﺎﻝ ﺃﻭ
i
ﺍﻻﺳﺘﻘﺒﺎﻝ ﻛـ½ﺿﺮﰊ ﺯﻳﺪﺍﹰ ﺃﻣﺲ ﺃﻭ ﺍﻷﻥ ﺃﻭ ﻏﺪﺍﹰ ﺷﺪﻳﺪ¼ ،ﻭﺇﻧﻤﺎ ﱂ ﻳﺸﺘﺮﻁ ﻹﻋﻤﺎﻟﻪ ﺃﻥ ﻳﻜﻮﻥ ﲟﻌﲎ ﺍﳊﺎﻝ ﺃﻭ ﺍﻻﺳﺘﻘﺒﺎﻝ ﻛﻤﺎ ﺍﺷﺘﺮﻁ ﻹﻋﻤﺎﻝ ﺍﲰﻲ ﺍﻟﻔﺎﻋﻞ ﻭﺍﳌﻔﻌﻮﻝ؛ ﻷﻥﹼ ﺍﳌﺼﺪﺭ ﺇﻧﻤﺎ ﻳﻌﻤﻞ ﻟﻜﻮﻧﻪ ﻓِﻲ ﺗﻘﺪﻳﺮ ½ﺃﻥﹾ¼ ﻣﻊ ﺍﻟﻔﻌﻞ ،ﻭﺍﻟﻔﻌﻞ ﺍﳌﻘﺪﺭ ﺇﻣﺎ ﻣﺎﺽ ﺃﻭ ﺣﺎﻝ ﺃﻭ ﺍﺳﺘﻘﺒﺎﻝ ﻓﺈﺫﻥ ﻳﻌﻤﻞ ﲟﻌﲎ ﻛﻞﹼ ﻭﺍﺣﺪ ﻣﻨﻪ ،ﻭﺇﻧﻤﺎ ﻗﻴﺪ ﻋﻤﻠﻪ ﺑﻘﻮﻟﻪ½ :ﺇﻥ ﱂ ﻳﻜﻦ ﻣﻔﻌﻮﻻﹰ ﻣﻄﻠﻘﺎﹰ¼؛ ﻷﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻣﻔﻌﻮﻻﹰ ﻣﻄﻠﻘﺎﹰ ﻓﺤﻜﻤﻪ ﺳﻴﺠﺊ" .ﻱ" ﻭﻏﲑﻩ.
١٧١
j
ﰲ
kﻔﺎﻋﻞ ﺇﻥ ﻛﺎﻥ ﻻﺯﻣﺎﹰ ﳓﻮ½ :ﺃﻋﺠﺒﲏ ﻗﻴﺎﻡ ﺯﻳﺪ¼ ﻭﻳﻨﺼﺐ ﻣﻔﻌﻮﻻﹰ ﺃﻳـﻀﺎﹰ ﺇﻥl ﺍﻟ ﻛــﺎﻥ ﻣﺘﻌ ـﺪﻳﺎﹰ ﳓــﻮ½ :ﺃﻋﺠــﺒﲏ ﺿــﺮﺏ ﺯﻳــﺪ ﻋﻤــﺮﻭﺍﹰ¼ ،ﻭﻻ ﳚــﻮﺯ ﺗﻘــﺪﱘ )(١
ﻣﻌﻤـﻮﻝ ﺍﳌــﺼﺪﺭ ﻋﻠﻴـﻪ ﻓــﻼ ﻳﻘـﺎﻝ½ :ﺃﻋﺠــﺒﲎ ﺯﻳـﺪ ﺿــﺮﺏ ﻋﻤــﺮﻭﺍﹰ¼ ﻭ½ﻻ ﻋﻤﺮﻭﺍﹰ ﺿﺮﺏ ﺯﻳﺪ¼ ،ﻭﳚﻮﺯ ﺇﺿﺎﻓﺘﻪ ﺇﱃ ﺍﻟﻔﺎﻋﻞ ﳓـﻮ½ :ﻛﺮﻫـﺖ ﺿـﺮﺏ )(٢
ﺯﻳﺪ ﻋﻤﺮﻭﺍﹰ¼ ﺃﻭ ﺇﱃ ﺍﳌﻔﻌﻮﻝ ﺑﻪ ﳓﻮ½ :ﻛﺮﻫﺖ ﺿﺮﺏ ﻋﻤﺮﻭ ﺯﻳﺪ¼ ،ﻭﺃﻣﺎ )(٣
ﺇﻥ ﻛﺎﻥ ﻣﻔﻌﻮﻻﹰ ﻣﻄﻠﻘﺎﹰ ﻓﺎﻟﻌﻤﻞ ﻟﻠﻔﻌـﻞ ﺍﻟﹼـﺬﻱ ﻗﺒﻠـﻪ ﳓـﻮ½ :ﺿـﺮﺑﺖ ﺿـﺮﺑﺎﹰ )(٤
) (١ﻗﻮﻟﻪ] :ﻭﻻ ﳚﻮﺯ ...ﺇﱁ[ ﻷﻥﹼ ﺍﳌﺼﺪﺭ ﺿﻌﻴﻒ ﺍﻟﻌﻤﻞ ﻟﻨﻘﺼﺎﻥ ﻣﺸﺎﺔ ﺍﻟﻔﻌﻞ ﻟﻔﻈﺎﹰ ﻭﻣﻌﲎ ،ﺃﻣﺎ ﻟﻔﻈﺎﹰ ﻓﻠﻌﺪﻡ
ﻣﻮﺍﺯﻧﺘﻪ ﻓِﻲ ﺍﳊﺮﻛﺎﺕ ﻭﺍﻟﺴﻜﻨﺎﺕ ،ﻭﺃﻣﺎ ﻣﻌﲎ ﻓﻠﻌﺪﻡ ﻭﻗﻮﻋﻪ ﻣﻮﻗﻊ ﺍﻟﻔﻌﻞ ،ﻭﻷﻥﹼ ﺍﳌﺼﺪﺭ ﻓِﻲ ﺣﲔ ﺍﻟﻌﻤﻞ ﺑﺘﺄﻭﻳﻞ ½ﺃﻥﹾ¼ ﻣﻊ ﺍﻟﻔﻌﻞ ،ﻭﻛﻠﻤﺔ ½ﺃﻥﹾ¼ ﻣﻮﺻﻮﻝ ﺣﺮﻓِﻲ ﻭﻣﺎ ﺑﻌﺪﻩ ﺻﻠﺘﻪ ﻭﺗﻘﺪﱘ ﺍﻟﺼﻠﺔ ﻋﻠﻰ ﺍﳌﻮﺻﻮﻝ ﳑﺘﻨﻊ ﻓﻜﺬﺍ ﺗﻘﺪﱘ ﻣﺎ ﻫﻮ ﻣﻦ ﻣﻌﻤﻮﻻﺎ ﺑﺎﻟﻄﺮﻳﻖ ﺍﻷﻭﱃ ﻓﻼ ﻳﻘﺎﻝ½ :ﺃﻋﺠﺒﻨِﻲ ﺯﻳﺪ ﺿﺮﺏ ﻋﻤﺮﻭﺍﹰ¼ ﺑﺘﻘﺪﱘ ﻓﺎﻋﻞ ﺍﳌﺼﺪﺭ ﻋﻠﻴﻪ ،ﻭﻻ ½ﺃﻋﺠﺒﻨِﻲ ﻋﻤﺮﻭﺍﹰ ﺿﺮﺏ ﺯﻳﺪ¼ ﺑﺘﻘﺪﱘ ﻣﻔﻌﻮﻝ ﺍﳌﺼﺪﺭ ﻋﻠﻴﻪ" .ﻍ" ﻭﻏﲑﻩ.
) (٢ﻗﻮﻟﻪ] :ﳚﻮﺯ ...ﺇﱁ[ ﺃﻱ :ﳚﻮﺯ ﺇﺿﺎﻓﺔ ﺍﳌﺼﺪﺭ ﺇﻟﹶﻰ ﻓﺎﻋﻠﻪ ﻣﻊ ﺫﻛﺮ ﺍﳌﻔﻌﻮﻝ ﻣﻨﺼﻮﺑﺎﹰ ﳓﻮ½ :ﻛﺮﻫﺖ
ﺿﺮﺏ ﺯﻳﺪ ﻋﻤﺮﻭﺍﹰ¼ ،ﻭﻣﻊ ﺗﺮﻙ ﺫﻛﺮﻩ ﳓﻮ½ :ﻛﺮﻫﺖ ﺿﺮﺏ ﺯﻳﺪ¼ ،ﻭﺇﻋﻤﺎﻝ ﺍﳌﺼﺪﺭ ﻣﻨﻮﻧﺎﹰ ﺃﻭﱃ ﻣﻦ ﺇﻋﻤﺎﻟﻪ ﻏﲑ ﻣﻨﻮﻥ؛ ﻷﻧﻪ ﺣﻴﻨﺌﺬ ﺃﻗﻮﻯ ﻣﺸﺎﺔ ﻟﻠﻔﻌﻞ ﻟﻜﻮﻧﻪ ﻧﻜﺮﺓ.
) (٣ﻗﻮﻟﻪ] :ﺃﻭ ﺇﱃ[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﺇﻟﹶﻰ ﺍﻟﻔﺎﻋﻞ¼ ﺃﻱ :ﻭﳚﻮﺯ ﺇﺿﺎﻓﺔ ﺍﳌﺼﺪﺭ ﺇﻟﹶﻰ ﻣﻔﻌﻮﻟﻪ ﻣﻊ ﺫﻛﺮ ﺍﻟﻔﺎﻋﻞ ﻣﺮﻓﻮﻋﺎﹰ ﳓﻮ½ :ﻛﺮﻫﺖ ﺿﺮﺏ ﻋﻤﺮﻭ ﺯﻳﺪ¼ ،ﻭﻣﻊ ﺗﺮﻙ ﺫﻛﺮﻩ ﺇﺫﺍ ﻗﺎﻣﺖ ﺍﻟﻘﺮﻳﻨﺔ ﻋﻠﻰ ﻛﻮﻧﻪ ﻓﺎﻋﻼﹰ ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻟﹶﺎ ﻳﺴﺄﹶﻡ ﺍﻟﹾﺈِﻧﺴﺎﻥﹸ ﻣِﻦ ﺩﻋﺎﺀ ﺍﻟﹾﺨﻴﺮِ﴾]ﻓﺼﻠﺖ [٤٩ :ﺃﻱ :ﻣﻦ ﺩﻋﺎﺋﻪ ﺍﳋﲑ ،ﻭﺍﳌﻔﻌﻮﻝ ﺃﻋﻢ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻔﻌﻮﻻﹰ ﺑﻪ ﳓﻮ½ :ﺿﺮﺏ ﺍﻟﻠﺺ ﺍﳉﻼﹼﺩ¼ ،ﺃﻭ ﻇﺮﻓﺎﹰ ﳓﻮ½ :ﺿﺮﺏ ﻳﻮﻡ ﺍﳉﻤﻌﺔ¼ ،ﺃﻭ ﻣﻔﻌﻮﻻﹰ ﻟﻪ ﳓﻮ: ½ﺿﺮﺏ ﺍﻟﺘﺄﺩﻳﺐ¼ ،ﻭﺇﺿﺎﻓﺔ ﺍﳌﺼﺪﺭ ﺇﻟﹶﻰ ﺍﳌﻔﻌﻮﻝ ﺃﻗﻞﹼ ﻣﻦ ﺇﺿﺎﻓﺘﻪ ﺇﻟﹶﻰ ﺍﻟﻔﺎﻋﻞ؛ ﻷﻥﹼ ﺇﺿﺎﻓﺘﻪ ﺇﻟﹶﻰ ﺍﻟﻔﺎﻋﻞ ﻭﺍﳌﻔﻌﻮﻝ ﻛﺈﺳﻨﺎﺩ ﺍﻟﻔﻌﻞ ﺇﻟﹶﻰ ﺍﻟﻔﺎﻋﻞ ﻭﺍﳌﻔﻌﻮﻝ ﻭﺍﻷﻭﻝ ﺣﻘﻴﻘﺔ ﻭﺍﻟﺜﺎﻧِﻲ ﳎﺎﺯ ،ﻭﲪﻞ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ﺃﻭﱃ ﻣﻦ ﲪﻠﻪ ﻋﻠﻰ ﺍﺎﺯ.
) (٤ﻗﻮﻟﻪ] :ﻓﺎﻟﻌﻤﻞ ...ﺇﱁ[ ﺃﻱ :ﻓﺎﻟﻌﻤﻞ ﻟﻠﻔﻌﻞ ﺍﻟﹼﺬﻱ ﻗﺒﻞ ﺍﳌﺼﺪﺭ ﻻ ﻟﻠﻤﺼﺪﺭ؛ ﻷﻥﹼ ﺍﳌﻌﻤﻮﻝ ﻻ ﻳﺘﻌﻠﹼﻖ
i
ﺑﺎﻟﻌﺎﻣﻞ ﺍﻟﻀﻌﻴﻒ ﻣﻊ ﻭﺟﺪﺍﻥ ﺍﻟﻌﺎﻣﻞ ﺍﻟﻘﻮﻱ ﳓﻮ½ :ﺿﺮﺑﺖ ﺿﺮﺑﺎﹰ ﻋﻤﺮﻭﺍﹰ¼ ﻓـ½ﻋﻤﺮﻭﺍ¼ ﻣﻨﺼﻮﺏ
j
Å
١٧٢
ﰲ
kﻋﻤﺮﻭﺍﹰ¼ ﻓﻌﻤﺮﻭ ﻣﻨﺼﻮﺏ ﺑـ½ﺿﺮﺑﺖ¼ : .ﺍﺳـﻢ ﺍﻟﻔﺎﻋـﻞ ﺍﺳـﻢ ﻣـﺸﺘﻖl )(١
ﻣﻦ ﻓﻌﻞ ﻟﻴﺪﻝﹼ ﻋﻠﻰ ﻣﻦ ﻗﺎﻡ ﺑﻪ ﺍﻟﻔﻌﻞ ﲟﻌﲎ ﺍﻟﹾﺤﺪﻭﺙ ﻭﺻﻴﻐﺘﻪ ﻣﻦ ﺍﻟﺜﻼﺛﻲ )(٢
)(٣
ﺍﺮﺩ ﻋﻠﻰ ﻭﺯﻥ ½ﻓﺎﻋﻞ¼ ﻛـ½ﺿﺎﺭﺏ¼ ﻭ½ﻧﺎﺻﺮ¼ ،ﻭﻣﻦ ﻏﲑﻩ ﻋﻠﻰ ﺻـﻴﻐﺔ )(٤
ﺑـ½ﺿﺮﺑﺖ¼ ﻻ ﺑـ½ﺿﺮﺑﺎﹰ¼ ،ﻭﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺼﺪﺭ ﻣﻔﻌﻮﻻﹰ ﻣﻄﻠﻘﺎﹰ ﺣﻘﻴﻘﺔ ،ﻭﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﳎﺎﺯﺍﹰ ﳓﻮ: ½ﺿﺮﺑﺖ ﺿﺮﺏ ﺍﻷﻣﲑ ﺍﻟﻠﺺ ¼ﻓﺎﻟﻌﻤﻞ ﻟﻠﻤﺼﺪﺭ ،ﻓـ½ﺍﻟﻠﺺ¼ ﻣﻨﺼﻮﺏ ﺑـ½ﺿﺮﺏ¼ ﻻ ﺑـ½ﺿﺮﺑﺖ¼" .ﺭﺽ".
) (١ﻗﻮﻟﻪ] :ﺍﺳﻢ ﻣﺸﺘﻖ [ﺍﺣﺘﺮﺍﺯ ﻋﻦ ﺍﺳﻢ ﻏﲑ ﻣﺸﺘﻖ؛ ﻓﺈﻧﻪ ﻻ ﻳﺴﻤﻰ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ،ﻭﻗﻮﻟﻪ½ :ﻋﻠﻰ ﻣﻦ ﻗﺎﻡ ﺑﻪ ﺍﻟﻔﻌﻞ¼
ﺍﺣﺘﺮﺍﺯ ﻋﻦ ﺍﺳﻢ ﺍﳌﻔﻌﻮﻝ؛ ﻓﺈﻧﻪ ﺍﺳﻢ ﻣﺸﺘﻖ ﳌﻦ ﻭﻗﻊ ﻋﻠﻴﻪ ﺍﻟﻔﻌﻞ ،ﻭﻋﻦ ﺍﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ؛ ﻓﺈﻧﻪ ﺍﺳﻢ ﻣﺸﺘﻖ ﳌﻦ ﻗﺎﻡ ﺑﻪ ﺍﻟﻔﻌﻞ ﻣﻊ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻟﻐﲑ ﻻ ﺍﻟﻔﻌﻞ ﻓﻘﻂ ،ﻭﻗﻮﻟﻪ½ :ﲟﻌﲎ ﺍﳊﺪﻭﺙ¼ ﺍﺣﺘﺮﺍﺯ ﻋﻦ ﺍﻟﺼﻔﺔ ﺍﳌﺸﺒﻬﺔ؛ ﻷﺎ ﲟﻌﲎ ﺍﻟﺜﺒﻮﺕ ﻻ ﲟﻌﲎ ﺍﳊﺪﻭﺙ ﻓﺈﻥﹼ ﻣﻌﲎ ½ﺣﺴﻦ¼ ﻭ½ﻛﺮﱘ¼ ﻣﻦ ﺛﺒﺖ ﻟﻪ ﺍﳊﺴﻦ ﻭﺍﻟﻜﺮﻡ ﻭﻟﻴﺲ ﻣﻌﻨﺎﳘﺎ ﻣﻦ ﺣﺪﺙ ﻟﻪ ﺍﳊﺴﻦ ﻭﺍﻟﻜﺮﻡ ،ﻭﺇﺫﺍ ﺃﺭﻳﺪ ﺑﻪ ﺍﳊﺪﻭﺙ ﻗﻴﻞ½ :ﺣﺎﺳﻦ ﻭ ﻛﺎﺭﻡ ﺍﻵﻥ ﺃﻭ ﻏﺪﺍﹰ¼ ،ﻭﻛﺬﺍ ﺍﺣﺘﺮﺍﺯ ﻋﻦ ﺍﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ ﺍﻟﹼﺬﻱ ﲟﻌﲎ ﺍﻟﺜﺒﻮﺕ ﳓﻮ½ :ﺃﺣﺴﻦ¼ ﻭ½ﺃﻛﺮﻡ¼ ،ﻭﺃﻣﺎ ﳓﻮ ½ﺣﺎﺋﺾ¼ ﻭ½ﻃﺎﻟﻖ¼ ﻭ½ﻃﺎﻣﺚ¼ ﳑﺎ ﻳﺪﻝﹼ ﻋﻠﻰ ﺍﻟﺜﺒﻮﺕ ﻣﻊ ﺃﺎ ﺃﲰﺎﺀ ﺍﻟﻔﺎﻋﻠﲔ ﻓﻤﻌﲎ ﺍﻟﺜﺒﻮﺕ ﻓﻴﻬﺎ ﺑﻌﺎﺭﺽ ﺍﻻﺳﺘﻌﻤﺎﻝ ﻻ ﺑﺎﻟﻮﺿﻊ ﻓﻼ ﲣﺮﺝ ﻋﻦ ﺍﳊﺪ ،ﻭﻛﺬﺍ ﻻ ﳜﺮﺝ ﻋﻨﻪ ﳓﻮ ½ﺧﺎﻟﺪ¼ ﻭ½ﺩﺍﺋﻢ¼ ﻭ½ﺛﺎﺑﺖ¼ ﻭ½ﺭﺍﺳﺦ¼ ﻭ½ﻣﺴﺘﻤﺮ¼؛ ﻷﻧﻪ ﻳﺪﻝﹼ ﻋﻠﻰ ﺣﺪﻭﺙ ﺍﳋﻠﻮﺩ ﻭﺍﻟﺪﻭﺍﻡ ﻭﺍﻟﺜﺒﻮﺕ ﻭﺍﻟﺮﺳﻮﺥ ﻭﺍﻻﺳﺘﻤﺮﺍﺭ ،ﻭﺃﻣﺎ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﻟﹶﻰ ﳓﻮ½ :ﺍﳋﺎﻟﻖ¼ ﻭ½ﺍﻟﺮﺍﺯﻕ¼ ﻭ½ﺍﻟﻌﺎﱂ¼ ﻭ½ﺍﻟﻘﺎﺩﺭ¼ ﻓﺄﲰﺎﺀ ﺍﻟﻔﺎﻋﻠﲔ ﻣﻊ ﺃﺎ ﺗﺪﻝﹼ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﻭﺍﻻﺳﺘﻤﺮﺍﺭ؛ ﻷﻥﹼ ﺍﻟﺪﻭﺍﻡ ﻭﺍﻻﺳﺘﻤﺮﺍﺭ ﻓﻴﻬﺎ ﻟﻴﺲ ﺑﺼﻴﻐﻲ ﺑﻞ ﻭﺍﻗﻌﻲ ﺑﺎﻋﺘﺒﺎﺭ ﺍﳌﻮﺻﻮﻑ ﺍﻟﻘﺪﱘ ﺍﳌﻨـﺰﻩ ﻋﻦ ﺍﻟﺘﻐﲑ ﻭﺍﳊﺪﻭﺙ" .ﻍ" ﻭﻏﲑﻩ.
) (٢ﻗﻮﻟﻪ] :ﻣﻦ ﻓﻌﻞ[ ﺃﻱ :ﻣﻦ ﺣﺪﺙ ﻭﻫﻮ ﺍﳌﺼﺪﺭ ،ﻓﺄﺭﺍﺩ ﻣﻦ ﺍﻟﻔﻌﻞ ﺍﻟﻔﻌﻞ ﺍﻟﻠﻐﻮﻱ؛ ﻷﻥﹼ ﺍﺷﺘﻘﺎﻕ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ
ﻣﻨﻪ ﻻ ﻣﻦ ﺍﻟﻔﻌﻞ ﺍﻻﺻﻄﻼﺣﻲ ﻛﻤﺎ ﻫﻮ ﻣﺬﻫﺐ ﺍﻟﻜﻮﻓﻴﲔ ،ﻭﺇﻧﻤﺎ ﻗﺎﻝ½ :ﻣﻦ ﻓﻌﻞ¼ ﻭﱂ ﻳﻘﻞ½ :ﻣﻦ ﻣﺼﺪﺭ¼ ﻣﻊ ﺃﻥﹼ ﺍﻟﺼﻔﺎﺕ ﻛﻠﹼﻬﺎ ﻣﺸﺘﻘﹼﺔ ﻣﻦ ﺍﳌﺼﺪﺭ ﺇﺷﺎﺭﺓ ﺇﻟﹶﻰ ﺟﺮﻳﺎﻥ ﺍﻻﺻﻄﻼﺡ ﺑﺎﻟﻘﻮﻝ ﺑﺄﻥﹼ ﺍﺷﺘﻘﺎﻕ ﺍﻟﺼﻔﺎﺕ ﻣﻦ ﺍﳌﺼﺪﺭ ﺑﻮﺍﺳﻄﺔ ﺍﻟﻔﻌﻞ.
) (٣ﻗﻮﻟﻪ] :ﻭﺻﻴﻐﺘﻪ[ ﺃﻱ :ﺻﻴﻐﺔ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﻣﻦ ﺍﻟﺜﻼﺛﻲ ﺍﺮﺩ ﻋﻠﻰ ﻭﺯﻥ ½ﻓﺎﻋﻞ¼ ،ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﺼﻴﻐﺔ ﺍﻟﺼﻴﻐﺔ ﺍﳌﺸﻬﻮﺭﺓ ﻛﺜﲑﺓ ﺍﻻﺳﺘﻌﻤﺎﻝ ﻭﺇﻻﹼ ﻓـ½ﻓﻌﺎﻝ¼ ﻭ½ﻓﻌﻮﻝ¼ ﻭ½ﺣﺬﺭ¼ ﺃﻳﻀﺎﹰ ﻣﻦ ﺻﻴﻎ ﺃﲰﺎﺀ ﺍﻟﻔﺎﻋﻠﲔ ﻣﻦ ﺍﻟﺜﻼﺛﻲ ﺍﺮﺩ ،ﻭﺇﻧﻤﺎ ﺗﻌﺮﺽ ﺍﳌﺺ ﻟﺒﻴﺎﻥ ﺍﻟﺼﻴﻐﺔ ﻣﻊ ﺃﻧﻪ ﻣﻦ ﻭﻇﺎﺋﻒ ﺍﻟﺘﺼﺮﻳﻒ ﺩﻭﻥ ﺍﻟﻨﺤﻮ ﺍﺳﺘﻄﺮﺍﺩﺍﹰ ﻭﺿﻤﻨﺎﹰ" .ﻱ".
) (٤ﻗﻮﻟﻪ] :ﻭﻣﻦ ﻏﲑﻩ[ ﺃﻱ :ﻣﻦ ﻏﲑ ﺍﻟﺜﻼﺛﻲ ﺍﺮﺩ ،ﻳﻌﻨِﻲ :ﺍﻟﺜﻼﺛﻲ ﺍﳌﺰﻳﺪ ﻓﻴﻪ ﻭﺍﻟﺮﺑﺎﻋﻲ ﺍﺮﺩ ﻭﺍﳌﺰﻳﺪ ﻓﻴﻪ
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kﺍﳌﻀﺎﺭﻉ ﻣﻦ ﺫﻟﻚ ﺍﻟﻔﻌﻞ ﲟﻴﻢ ﻣﻀﻤﻮﻡ ﻣﻜﺎﻥ ﺣـﺮﻑ ﺍﳌـﻀﺎﺭﻋﺔ ﻭﻛـﺴﺮl )(١
ﻣﺎ ﻗﺒﻞ ﺍﻵﺧﺮ ﻛـ½ﻣﺪﺧﻞ¼ ﻭ½ﻣﺴﺘﺨﺮﺝ¼ ،ﻭﻫﻮ ﻳﻌﻤﻞ ﻋﻤـﻞ ﻓﻌﻠـﻪ ﺍﳌﻌـﺮﻭﻑ
)(٣
)(٢
ﺇﻥ ﻛﺎﻥ ﲟﻌﲎ ﺍﳊﺎﻝ ﺃﻭ ﺍﻻﺳﺘﻘﺒﺎﻝ ﻭﻣﻌﺘﻤﺪﺍﹰ ﻋﻠﻰ ﺍﳌﺒﺘـﺪﺃ ﳓـﻮ½ :ﺯﻳـﺪ )(٤
)(٥
ﻭﺍﳌﻠﺤﻖ ﺑﻪ.
) (١ﻗﻮﻟﻪ] :ﻭﻛﺴﺮ ﻣﺎ ...ﺇﱁ[ ﺃﻱ :ﻭﺑﻜﺴﺮ ﺍﳊﺮﻑ ﺍﻟﹼﺬﻱ ﻗﺒﻞ ﺍﳊﺮﻑ ﺍﻵﺧﺮ ﻣﻦ ﺻﻴﻐﺔ ﺍﳌﻀﺎﺭﻉ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﺫﻟﻚ ﺍﳊﺮﻑ ﻣﻜﺴﻮﺭﺍﹰ ﻛﻤﺎ ﻓِﻲ ½ﻳﺘﻘﺒﻞ¼ ﻭ½ﻳﺘﻘﺎﺑﻞ¼ ،ﻓﺈﻥ ﻗﻠﺖ :ﻗﺪ ﺟﺎﺀ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﻣﻦ ﺍﻟﺜﻼﺛ ﻲ ﺍﳌﺰﻳﺪ ﻓﻴﻪ ﺑﻔﺘﺢ ﻣﺎ ﻗﺒﻞ ﺍﻵﺧﺮ ﳓﻮ½ :ﳏﺼﻦ¼ ﻣﻦ ½ﺃﺣﺼﻦ¼ ﻭ½ﻣﺸﻬﺐ¼ ﺑﺎﻟﻔﺘﺢ ،ﻗﻠﻨﺎ :ﺇﻧﻪ ﻗﻠﻴﻞ ﺃﻭ ﻣﺴﺘﻌﺎﺭ ﻣﻦ ﺍﺳﻢ ﺍﳌﻔﻌﻮﻝ ﻛـ½ﺳﻴﻞ ﻣﻔﻌﻢ¼ ﻟﻜﻨﻪ ﺍﺷﺘﻬﺮ ﺑﺎﻟﺘﻌﺎﺭﻑ ﻭﻛﺜﺮﺓ ﺍﻻﺳﺘﻌﻤﺎﻝ ﺣﺘﻰ ﻫﺠﺮ ﺍﻷﺻﻞ" .ﻍ".
) (٢ﻗﻮﻟﻪ] :ﻛـ½ﻣﺪﺧﻞ¼[ ﻣﺜﺎﻝ ﻟِﻤﺎ ﻋﻠﻰ ﺻﻴﻐﺔ ﺍﳌﻀﺎﺭﻉ ﻭﻻ ﳜﺎﻟﻔﻬﺎ ﺇﻻﹼ ﺑﺎﳌﻴﻢ ﻣﻜﺎﻥ ﺣﺮﻑ ﺍﳌﻀﺎﺭﻋﺔ، ﻭﻗﻮﻟﻪ½ :ﻣﺴﺘﺨﺮﺝ¼ ﻣﺜﺎﻝ ﻟِﻤﺎ ﻋﻠﻰ ﺻﻴﻐﺔ ﺍﳌﻀﺎﺭﻉ ﻭﳜﺎﻟﻔﻬﺎ ﲝﺮﻛﺔ ﺍﳌﻴﻢ ﺃﻳﻀﺎﹰ ،ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺬﻛﺮ ﻣﺜﺎﻻﹰ ﺛﺎﻟﺜﺎﹰ ﻟِﻤﺎ ﳜﺎﻟﻒ ﺻﻴﻐﺔ ﺍﳌﻀﺎﺭﻉ ﻓِﻲ ﺣﺮﻛﺔ ﻣﺎ ﻗﺒﻞ ﺍﻵﺧﺮ ﳓﻮ½ :ﻣﺘﻔﺎﺿﻞ¼" .ﻱ".
) (٣ﻗﻮﻟﻪ] :ﻋﻤﻞ ﻓﻌﻠﻪ ﺍﳌﻌﺮﻭﻑ[ ﺃﻱ :ﻋﻤﻞ ﻓﻌﻠﻪ ﺍﳌﻌﻠﻮﻡ ﺍﻟﹼﺬﻱ ﺍﺷﺘﻖ ﻣﻨﻪ ،ﻓﺈﻥ ﻛﺎﻥ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﻟﻠﻔﻌﻞ ﺍﻟﻼﺯﻡ ﻳﻌﻤﻞ ﻋﻤﻞ ﺍﻟﺮﻓﻊ ﻓِﻲ ﺍﻟﻔﺎﻋﻞ ﻓﻘﻂ ﳓﻮ½ :ﺯﻳﺪ ﻗﺎﺋﻢ ﺃﺑﻮﻩ¼ ،ﻭﺇﻥ ﻛﺎﻥ ﻟﻠﻔﻌﻞ ﺍﳌﺘﻌﺪﻱ ﻳﻌﻤﻞ ﻋﻤﻞ ﺍﻟﺮﻓﻊ ﻓِﻲ ﺍﻟﻔﺎﻋﻞ ﻭﻋﻤﻞ ﺍﻟﻨﺼﺐ ﻓِﻲ ﺍﳌﻔﻌﻮﻝ ﳓﻮ½ :ﺯﻳﺪ ﺿﺎﺭﺏ ﺃﺑﻮﻩ ﻋﻤﺮﻭﺍﹰ¼.
) (٤ﻗﻮﻟﻪ] :ﺇﻥ ﻛﺎﻥ[ ﺃﻱ :ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﲟﻌﲎ ﺍﳊﺎﻝ ﺃﻭ ﺍﻻﺳﺘﻘﺒﺎﻝ ،ﻭﺇﻧﻤﺎ ﺍﺷﺘﺮﻁ ﺫﻟﻚ ﻟﻌﻤﻞ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ؛ ﻷﻧﻪ ﻳﻌﻤﻞ ﻟﺸﺒﻬﻪ ﺑﺎﳌﻀﺎﺭﻉ ﻭﻫﻮ ﳚﺊ ﲟﻌﲎ ﺍﳊﺎﻝ ﻭﺍﻻﺳﺘﻘﺒﺎﻝ ،ﻓﻴﺠﺐ ﺃﻥ ﻻ ﳜﺎﻟﻒ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﺍﳌﻀﺎﺭﻉ ﻓِﻲ ﺍﻟﺰﻣﺎﻥ ﺣﺘﻰ ﻳﻜﻮﻥ ﺍﳌﺸﺎﺔ ﺑﻴﻨﻬﻤﺎ ﻋﻠﻰ ﺍﻟﻜﻤﺎﻝ ،ﻭﻟﻮ ﺧﺎﻟﻔﻪ ﻟﻔﺎﺗﺖ ﻗﻮﺓ ﺍﳌﻨﺎﺳﺒﺔ ﺃﻱ: ﺍﳌﺸﺎﺔ ﻟﻔﻈﺎﹰ ﻭﻣﻌﲎ ،ﻭﺍﳌﺮﺍﺩ ﺑﺎﳊﺎﻝ ﺃﻭ ﺍﻻﺳﺘﻘﺒﺎﻝ ﺃﻋﻢ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺣﻘﻴﻘﻴﺎ ﳓﻮ½ :ﺯﻳﺪ ﺿﺎﺭﺏ ﺃﺑﻮﻩ ﻋﻤﺮﻭﺍﹰ ﺍﻵﻥ ﺃﻭ ﻏﺪﺍﹰ¼ ،ﺃﻭ ﺣﻜﺎﻳﺔ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻛﹶﻠﹾﺒﻬﻢ ﺑﺎﺳِﻂﹲ ﺫِﺭﺍﻋﻴﻪِ ﺑِﺎﻟﹾﻮﺻِﻴﺪِ﴾]ﺍﻟﻜﻬﻒ [١٨ :ﻓﺈﻥﹼ ½ﺑﺎﺳﻂ¼ ﻫﻬﻨﺎ ﻭﺇﻥ ﻛﺎﻥ ﻣﺎﺿﻴﺎﹰ ﻟﻜﻦ ﺍﳌﺮﺍﺩ ﺣﻜﺎﻳﺔ ﺍﳊﺎﻝ ،ﻭﻣﻌﲎ ﺣﻜﺎﻳﺔ ﺍﳊﺎﻝ ﺃﻥﹼ ﺍﳌﺘﻜﻠﹼﻢ ﺑﺎﺳﻢ ﺍﻟﻔﺎﻋﻞ ﻳﻔﺮﺿﻪ ﻓِﻲ ﺍﻟﺰﻣﺎﻥ ﺍﻟﹼﺬﻱ ﻫﻮ ﻓﻴﻪ ﻛﺄﻧﻪ ﻣﻮﺟﻮﺩ ﻓِﻲ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ ،ﻭﻗﺎﻝ ﺍﻟﻜﺴﺎﺋﻲ :ﺇﻥﹼ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﻳﻌﻤﻞ ﻣﻄﻠﻘﺎﹰ ﺳﻮﺍﺀ ﻛﺎﻥ ﲟﻌﲎ ﺍﳌﺎﺿﻲ ﺃﻭ ﺍﳊﺎﻝ ﺃﻭ ﺍﻻﺳﺘﻘﺒﺎﻝ" .ﻍ".
) (٥ﻗﻮﻟﻪ] :ﻣﻌﺘﻤﺪﺍﹰ ...ﺇﱁ[ ﺧﱪ ﺑﻌﺪ ﺧﱪ ﻟـ½ﻛﺎﻥ¼ ،ﻭﺇﻧﻤﺎ ﺍﺷﺘﺮﻁ ﺃﻳﻀﺎﹰ ﻟﻌﻤﻞ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﲟﻌﲎ ﺍﳊﺎﻝ ﺃﻭ
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ﺍﻻﺳﺘﻘﺒﺎﻝ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﺘﻤﺪﺍﹰ ﻋﻠﻰ ﺍﳌﺒﺘﺪﺃ ﺃﻭ ﺫﻱ ﺍﳊﺎﻝ ﺃﻭ ﻣﻮﺻﻮﻝ ﺃﻭ ﻣﻮﺻﻮﻑ ﻟﻴﻘﻮﻱ ﻓﻴﻪ ﺟﻬﺔ ﺍﻟﻔﻌﻞ
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kﻗﺎﺋﻢ ﺃﺑﻮﻩ¼ ،ﺃﻭ ﺫﻱ ﺍﳊـﺎﻝ ﳓـﻮ½ :ﺟـﺎﺀﱐ ﺯﻳـﺪ ﺿـﺎﺭﺑﺎﹰ ﺃﺑـﻮﻩ ﻋﻤـﺮﻭﺍﹰ¼ ،ﺃﻭl ﻣﻮﺻــﻮﻝ ﳓــﻮ½ :ﻣــﺮﺭﺕ ﺑﺎﻟــﻀﺎﺭﺏ ﺃﺑــﻮﻩ ﻋﻤــﺮﻭﺍﹰ¼ ،ﺃﻭ ﻣﻮﺻــﻮﻑ ﳓــﻮ:
½ﻋﻨﺪﻱ ﺭﺟﻞ ﺿﺎﺭﺏ ﺃﺑـﻮﻩ ﻋﻤـﺮﻭﺍﹰ¼ ،ﺃﻭ ﳘـﺰﺓ ﺍﻻﺳـﺘﻔﻬﺎﻡ ﳓـﻮ½ :ﺃ ﻗـﺎﺋﻢ ﺯﻳﺪ¼ ،ﺃﻭ ﺣـﺮﻑ ﺍﻟﻨﻔـﻲ ﳓـﻮ½ :ﻣـﺎ ﻗـﺎﺋﻢ ﺯﻳـﺪ¼ ،ﻓـﺈﻥ ﻛـﺎﻥ ﲟﻌـﲎ ﺍﳌﺎﺿـﻲ )(١
ﻭﺟﺒﺖ ﺍﻹﺿﺎﻓﺔ ﻣﻌﲎ ﳓﻮ½ :ﺯﻳﺪ ﺿﺎﺭﺏ ﻋﻤـﺮﻭٍ ﺃﻣـﺲ¼ ،ﻫـﺬﺍ ﺇﺫﺍ ﻛـﺎﻥ )(٢
ﻣﻨﻜﹼﺮﺍﹰ ،ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻣﻌﺮﻓﺎﹰ ﺑﺎﻟﻼﻡ ﻳﺴﺘﻮﻱ ﻓﻴﻪ ﲨﻴـﻊ ﺍﻷﺯﻣﻨـﺔ ﳓـﻮ½ :ﺯﻳـﺪ )(٣
ﺍﻟﻀﺎﺭﺏ ﺃﺑﻮﻩ ﻋﻤﺮﻭﺍﹰ ﺍﻵﻥ ﺃﻭ ﻏﺪﺍﹰ ﺃﻭ ﺃﻣﺲ¼ : .ﺍﺳﻢ ﺍﳌﻔﻌـﻮﻝ ﺍﺳـﻢ
ﻣﺸﺘﻖ ﻣﻦ ﻓﻌﻞ ﻣﺘﻌﺪ ﻟﻴﺪﻝﹼ ﻋﻠﻰ ﻣﻦ ﻭﻗﻊ ﻋﻠﻴﻪ ﺍﻟﻔﻌﻞ ،ﻭﺻﻴﻐﺘﻪ ﻣـﻦ ﳎـﺮﺩ )(٤
ﻣﻦ ﻛﻮﻧﻪ ﻣﺴﻨﺪﺍﹰ ﺇﱃ ﺻﺎﺣﺒﻪ؛ ﺇﺫ ﺍﻹﺳﻨﺎﺩ ﺇﻟﹶﻰ ﺍﻟﺸﺊ ﻣﻦ ﻟﻮﺍﺯﻡ ﺍﻟﻔﻌﻞ ﻓﺘﺼﲑ ﺍﳌﺸﺎﺔ ﺑﺎﻟﻔﻌﻞ ﻗﻮﻳﺔ ،ﻭﺃﻣﺎ ﺷﺮﻁ ﺍﻋﺘﻤﺎﺩﻩ ﻋﻠﻰ ﳘﺰﺓ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺃﻭ ﺣﺮﻑ ﺍﻟﻨﻔﻲ ﻓﻸﻥﹼ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻭﺍﻟﻨﻔﻲ ﺩﺧﻮﳍﻤﺎ ﺑﺎﻟﻔﻌﻞ ﺃﻭﱃ ﻓﺎﺯﺩﺍﺩ ﺑﺪﺧﻮﳍﻤﺎ ﻋﻠﻴﻪ ﻣﺸﺎﺘﻪ ﺑﺎﻟﻔﻌﻞ ،ﰒﹼ ﺍﺷﺘﺮﺍﻁ ﺍﻋﺘﻤﺎﺩ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮ ﺇﻧﻤﺎ ﻫﻮ ﻣﺬﻫﺐ ﺳﻴﺒﻮﻳﻪ ﻭﺳﺎﺋﺮ ﺍﻟﺒﺼﺮﻳﲔ ،ﻭﺃﻣﺎ ﺍﻷﺧﻔﺶ ﻭﺍﻟﻜﻮﻓﻴﻮﻥ ﻓﻴﺠﻮﺯﻭﻥ ﺇﻋﻤﺎﻟﻪ ﻣﻦ ﻏﲑ ﺍﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺷﺊ ﳑﺎ ﺫﻛﺮ ﻓﻜﺄﻢ ﺍﻋﺘﱪﻭﺍ ﻹﻋﻤﺎﻟﻪ ﻧﻔﺲ ﺍﻟﺸﺒﻬﺔ" .ﻍ".
) (١ﻗﻮﻟﻪ] :ﻓﺈﻥ ﻛﺎﻥ[ ﺃﻱ :ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﲟﻌﲎ ﺍﳌﺎﺿﻲ ﻭﺟﺒﺖ ﺇﺿﺎﻓﺘﻪ ﺇﻟﹶﻰ ﻣﻔﻌﻮﻟﻪ ﺇﺿﺎﻓﺔ ﻣﻌﻨﻮﻳﺔ ﻟﻔﻮﺍﺕ
ﺷﺮﻁ ﺍﻹﺿﺎﻓﺔ ﺍﻟﻠﻔﻈﻴﺔ ﻭﻫﻮ ﺇﺿﺎﻓﺔ ﺍﻟﺼﻔﺔ ﺇﻟﹶﻰ ﻣﻌﻤﻮﳍﺎ؛ ﻷﻥﹼ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﻏﲑ ﻋﺎﻣﻞ ﺣﻴﻨﺌﺬ ﻻﻧﺘﻔﺎﺀ ﺷﺮﻁ ﻋﻤﻠﻪ ،ﻭﻻ ﻳﻌﻤﻞ ﻋﻨﺪﺋﺬ ﺇﻻﹼ ﻓِﻲ ﺍﻟﻈﺮﻑ ﺃﻭ ﺍﳉﺎﺭ ﻭﺍﺮﻭﺭ ﳓﻮ½ :ﺯﻳﺪ ﺿﺎﺭﺏ ﻋﻤﺮﻭ ﺃﻣﺲ ﺑﺎﻟﺴﻮﻁ¼؛ ﻷﻧﻪ ﻳﻜﻔﻴﻬﻤﺎ ﺭﺍﺋﺤﺔ ﻣﻦ ﺍﻟﻔﻌﻞ" .ﻍ".
) (٢ﻗﻮﻟﻪ] :ﻫﺬﺍ[ ﺃﻱ :ﺇﻋﻤﺎﻝ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﺑﺸﺮﻁ ﻣﻌﲎ ﺍﳊﺎﻝ ﺃﻭ ﺍﻻﺳﺘﻘﺒﺎﻝ ﻭﺑﺸﺮﻁ ﺍﻻﻋﺘﻤﺎﺩ.
) (٣ﻗﻮﻟﻪ] :ﻳﺴﺘﻮﻱ ﻓﻴﻪ ...ﺇﱁ[ ﻷﻥﹼ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﻓﻌﻞ ﺑﺎﳊﻘﻴﻘﺔ ﺣﲔ ﺩﺧﻮﻝ ﺍﻟﻼﻡ ﺍﳌﻮﺻﻮﻟﺔ ﻋﻠﻴﻪ ﺇﻻﹼ ﺃﻧﻪ ﻋﺪﻝ ﻋﻦ ﺫﻟﻚ ﺍﻟﻔﻌﻞ ﺇﻟﹶﻰ ﺍﻻﺳﻢ ﻟﻜﺮﺍﻫﺘﻬﻢ ﺇﺩﺧﺎﻝ ﺍﻟﻼﻡ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﻮﺻﻮﻟﺔ؛ ﻷﺎ ﻣﺸﺎﺔ ﻟﻼﻡ ﺍﻟﺘﻌﺮﻳﻒ ﻭﺩﺧﻮﻝ ﻻﻡ ﺍﻟﺘﻌﺮﻳﻒ ﻋﻠﻴﻪ ﻏﲑ ﺟﺎﺋﺰ ﻓﻜﺮﻫﻮﺍ ﺇﺩﺧﺎﻝ ﻣﺎ ﻫﻮ ﻣﺸﺎﺑﻪ ﺎ ﻋﻠﻴﻪ.
) (٤ﻗﻮﻟﻪ] :ﺍﺳﻢ ﻣﺸﺘﻖ [ﺍﺣﺘﺮﺍﺯ ﻋﻤﺎ ﱂ ﻳﻜﻦ ﻣﺸﺘﻘﺎ؛ ﻓﺈﻧﻪ ﻻ ﻳﺴﻤﻰ ﺍﺳﻢ ﻣﻔﻌﻮﻝ ،ﻭﻗﻮﻟﻪ½ :ﻣﻦ ﻓﻌﻞ ﻣﺘﻌﺪ¼
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kﺍﻟﺜﻼﺛﻲ ﻋﻠﻰ ﻭﺯﻥ ½ﻣﻔﻌﻮﻝ¼ ﻟﻔﻈـﺎﹰ ﻛــ½ﻣـﻀﺮﻭﺏ¼ ﺃﻭ ﺗﻘـﺪﻳﺮﺍﹰ ﻛــ½ﻣﻘـﻮﻝ¼l )(١
ﻭ½ﻣﺮﻣﻲ¼ ،ﻭﻣﻦ ﻏﲑﻩ ﻛﺎﺳﻢ ﺍﻟﻔﺎﻋﻞ ﺑﻔـﺘﺢ ﻣـﺎ ﻗﺒـﻞ ﺍﻵﺧـﺮ ﻛــ½ﻣـﺪﺧﻞ¼ )(٢
)(٣
ﻭ½ﻣﺴﺘﺨﺮﺝ¼ ،ﻭﻳﻌﻤﻞ ﻋﻤﻞ ﻓﻌﻠﻪ ﺍﻬﻮﻝ ﺑﺎﻟﺸﺮﺍﺋﻂ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﺳـﻢ )(٤
ﺍﺣﺘﺮﺍﺯ ﻋﻦ ﺍﻟﻔﻌﻞ ﺍﻟﻼﺯﻡ؛ ﻓﺈﻥﹼ ﺍﺳﻢ ﺍﳌﻔﻌﻮﻝ ﻻ ﻳﺸﺘﻖ ﻣﻨﻪ ،ﻭﺇﻧﻤﺎ ﻗﺎﻝ½ :ﻣﻦ ﻓﻌﻞ¼ ﻭﱂ ﻳﻘﻞ½ :ﻣﻦ ﻣﺼﺪﺭ¼ ﻟِﻤﺎ ﻣﺮ ﻓِﻲ ﺣﺪ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ،ﻭﻗﻮﻟﻪ½ :ﻟﻴﺪﻝﹼ¼ ﻣﺘﻌﻠﹼﻖ ﺑﻘﻮﻟﻪ½ :ﻣﺸﺘﻖ ¼ﻭﺍﻟﻀﻤﲑ ﻓﻴﻪ ﺭﺍﺟﻊ ﺇﻟﹶﻰ ﺍﻻﺳﻢ، ﻭﻗﻮﻟﻪ½ :ﻋﻠﻰ ﻣﻦ ﻭﻗﻊ ﻋﻠﻴﻪ ﺍﻟﻔﻌﻞ¼ ﳜﺮﺝ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﻭﺍﻟﺼﻔﺔ ﺍﳌﺸﺒﻬﺔ ﻭﺍﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ ﺍﻟﹼﺬﻱ ﺻﻴﻎ ﻟﺘﻔﻀﻴﻞ ﺍﻟﻔﺎﻋﻞ ،ﻟﻜﻨﻪ ﺑﻘﻲ ﺍﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ ﺍﻟﹼﺬﻱ ﺻﻴﻎ ﻟﻠﻤﻔﻌﻮﻝ ﳓﻮ½ :ﺃﺷﻬﺮ¼ ﲟﻌﲎ ½ﻣﺸﻬﻮﺭ¼ ﻭ½ﺃﻋﺮﻑ¼ ﲟﻌﲎ ½ﻣﻌﺮﻭﻑ¼ ﺇﻻﹼ ﺃﻧﻪ ﳜﺮﺝ ﺑﻘﻴﺪ ﺍﳊﻴﺜﻴﺔ ﺃﻱ :ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ ﻭﻗﻊ ﻋﻠﻴﻪ ﺍﻟﻔﻌﻞ ﲞﻼﻑ ½ﺃﺷﻬﺮ¼ ﻭ½ﺃﻋﺮﻑ¼ ﻓﺈﻧﻪ ﻟﻴﺲ ﺬﻩ ﺍﳊﻴﺜﻴﺔ ﺑﻞ ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ ﻭﻗﻊ ﻋﻠﻴﻪ ﺯﻳﺎﺩﺓ ﺍﻟﻔﻌﻞ ﻋﻠﻰ ﺍﻟﻐﲑ ،ﻭﻳﺪﺧﻞ ﻓِﻲ ﺍﳊﺪ ﺃﲰﺎﺀ ﺍﳌﻔﺎﻋﻴﻞ ﺍﻟﹼﱵ ﻣﻦ ﺻﻔﺎﺕ ﻏﲑ ﺍﻟﻌﻘﻼﺀ ﺗﺒﻌﺎﹰ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻐﻠﻴﺐ ﳓﻮ½ :ﺍﻟﻔﺮﺱ ﻣﻀﺮﻭﺏ¼ ﻭﺇﻻﹼ ﻓـ½ﻣﻦ¼ ﻟﻠﻌﻘﻼﺀ ﻻ ﻳﺪﺧﻞ ﻓﻴﻪ ﺫﻟﻚ ﺣﻘﻴﻘﺔ" .ﻱ".
) (١ﻗﻮﻟﻪ] :ﻋﻠﻰ ﻭﺯﻥ ½ﻣﻔﻌﻮﻝ¼[ ﺃﻱ :ﻭﺍﻗﻌﺔ ﻋﻠﻰ ﻭﺯﻥ ½ﻣﻔﻌﻮﻝ¼ ﻏﺎﻟﺒﺎﹰ ،ﻭﻗﺪ ﳚﺊ ﻋﻠﻰ ﻭﺯﻥ ½ﻓﻌﻴﻞ¼ ﳓﻮ: ½ﻗﺘﻴﻞ¼ ﲟﻌﲎ ½ﻣﻘﺘﻮﻝ¼ ﻭ½ﺟﺮﻳﺢ¼ ﲟﻌﲎ ½ﳎﺮﻭﺡ¼ ،ﻭﺍﻟﻘﻴﺎﺱ ﺃﻥ ﻳﻜﻮﻥ ﺻﻴﻐﺘﻪ ﻋﻠﻰ ﻭﺯﻥ ½ﻣﻔﻌﻞ¼ ﻟﻴﺼﲑ ﻋﻠﻰ ﻭﺯﻥ ﺍﳌﻀﺎﺭﻉ ﺍﻬﻮﻝ ﻟﻜﻨﻬﻢ ﻏﻴﺮﻭﻫﺎ ﺑﺰﻳﺎﺩﺓ ﺍﻟﻮﺍﻭ ﻟﺌﻼﹼ ﻳﻠﺘﺒﺲ ﺑﺎﻟﺮﺑﺎﻋﻲ ،ﻭﺿﻢ ﻣﺎ ﻗﺒﻞ ﺍﻟﻮﺍﻭ ﻟﻠﻤﻨﺎﺳﺒﺔ ﻭﻓﺘﺢ ﺍﳌﻴﻢ ﻟﻴﻌﺎﺩﻝ ﺧﻔﹼﺔ ﺍﻟﻔﺘﺢ ﺛﻘﻞ ﺍﻟﻮﺍﻭ.
) (٢ﻗﻮﻟﻪ]:ﻛـ½ﻣﻘﻮﻝ¼ ﻭ½ﻣﺮﻣﻲ¼[ﻓﺈﻥﹼ ﺃﺻﻠﻬﻤﺎ½ :ﻣﻘﻮﻭﻝ¼ ﻭ½ﻣﺮﻣﻮﻱ¼ ﻋﻠﻰ ½ﻭﺯﻥ ﻣﻔﻌﻮﻝ¼.
) (٣ﻗﻮﻟﻪ] :ﻭﻣﻦ ﻏﲑﻩ[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﻣﻦ ﳎﺮﺩ ﺍﻟﺜﻼﺛﻲ ¼ﺃﻱ :ﺻﻴﻐﺔ ﺍﺳﻢ ﺍﳌﻔﻌﻮﻝ ﻣﻦ ﻏﲑ ﳎﺮﺩ ﺍﻟﺜﻼﺛﻲ
ﻛﺼﻴﻐﺔ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﻣﻦ ﺫﻟﻚ ﺍﻟﻐﲑ ﺍﻟﺜﻼﺛﻲ ﺍﺮﺩ ﺑﻔﺘﺢ ﻣﺎ ﻗﺒﻞ ﺍﻵﺧﺮ ﻟﻠﻔﺮﻕ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﻭﳌﻮﺍﻓﻘﺔ ﻣﻀﺎﺭﻋﻪ ﺍﻟﹼﺬﻱ ﻳﻌﻤﻞ ﻋﻤﻠﻪ ﺃﻋﻨِﻲ :ﺍﳌﻀﺎﺭﻉ ﺍﻬﻮﻝ ،ﻭﺇﻧﻤﺎ ﺃﻋﻄﻲ ﺍﻟﻜﺴﺮ ﻋﻠﻰ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﻭﺍﻟﻔﺘﺢ ﻋﻠﻰ ﺍﺳﻢ ﺍﳌﻔﻌﻮﻝ؛ ﻷﻥﹼ ﺍﻟﻔﺎﻋﻞ ﻗﻠﻴﻞ؛ ﻷﻧﻪ ﻭﺍﺣﺪ ﻭﺍﳌﻔﻌﻮﻝ ﻛﺜﲑ؛ ﻷﻧﻪ ﲬﺴﺔ ﻓﺄﻋﻄﻲ ﺍﻟﺜﻘﻴﻞ ﺍﻟﻘﻠﻴﻞ ﻭﺍﳋﻔﻴﻒ ﺍﻟﻜﺜﲑ ﺗﻌﺎﺩﻻﹰ ﺑﻴﻨﻬﻤﺎ ،ﰒﹼ ﻓﺘﺢ ﻣﺎ ﻗﺒﻞ ﺍﻵﺧﺮ ﻓِﻲ ﺍﺳﻢ ﺍﳌﻔﻌﻮﻝ ﻣﻦ ﻏﲑ ﳎﺮﺩ ﺍﻟﺜﻼﺛﻲ ﻗﺪ ﻳﻜﻮﻥ ﻟﻔﻈﺎﹰ ﻛـ½ﻣﺪﺧﻞ¼ ﻭ½ﻣﺴﺘﺨﺮﺝ¼ ﻭﻗﺪ ﻳﻜﻮﻥ ﺗﻘﺪﻳﺮﺍﹰ ﻛـ½ﳐﺘﺎﺭ¼ ﻓﺈﻥﹼ ﺃﺻﻠﻪ½ :ﳐﺘﲑ¼ ﺑﻔﺘﺢ ﺍﻟﻴﺎﺀ.
) (٤ﻗﻮﻟﻪ] :ﺑﺎﻟﺸﺮﺍﺋﻂ ...ﺇﱁ[ ﺃﻱ :ﻣﻦ ﺍﺷﺘﺮﺍﻁ ﻛﻮﻧﻪ ﲟﻌﲎ ﺍﳊﺎﻝ ﺃﻭ ﺍﻻﺳﺘﻘﺒﺎﻝ ﺇﻻﹼ ﺇﺫﺍ ﻛﺎﻥ ﻣﻌﺮﻓﺎﹰ ﺑﺎﻟﻼﻡ،
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ﻭﻣﻦ ﺍﺷﺘﺮﺍﻁ ﻛﻮﻧﻪ ﻣﻌﺘﻤﺪﺍﹰ ﻋﻠﻰ ﺍﳌﺒﺘﺪﺃ ﺃﻭ ﺫﻱ ﺍﳊﺎﻝ ﺃﻭ ﺍﳌﻮﺻﻮﻝ ﺃﻭ ﺍﳌﻮﺻﻮﻑ ﺃﻭ ﳘﺰﺓ ﺍﻟﻼﺳﺘﻔﻬﺎﻡ
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kﺍﻟﻔﺎﻋﻞ ﳓﻮ½ :ﺯﻳﺪ ﻣﻀﺮﻭﺏ ﻏﻼﻣـﻪ ﺍﻵﻥ ﺃﻭ ﻏـﺪﺍﹰ ﺃﻭ ﺃﻣـﺲ¼ : .ﺍﻟـﺼﻔﺔl ﺍﳌﺸﺒﻬﺔ ﺍﺳﻢ ﻣﺸﺘﻖ ﻣﻦ ﻓﻌﻞ ﻻﺯﻡ ﻟﻴـﺪﻝﹼ ﻋﻠـﻰ ﻣـﻦ ﻗـﺎﻡ ﺑـﻪ ﺍﻟﻔﻌـﻞ ﲟﻌـﲎ )(٢
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ﺍﻟﺜﺒﻮﺕ ،ﻭﺻﻴﻐﺘﻬﺎ ﻋﻠﻰ ﺧﻼﻑ ﺻﻴﻐﺔ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﻭﺍﳌﻔﻌﻮﻝ ،ﻭﺇﻧﻤـﺎ ﺗﻌـﺮﻑ )(٣
ﺑﺎﻟـﺴﻤﺎﻉ ﻛــ½ﺣـﺴﻦ¼ ﻭ½ﺻـﻌﺐ¼ ﻭ½ﻇﺮﻳــﻒ¼ ،ﻭﻫـﻲ ﺗﻌﻤـﻞ ﻋﻤـﻞ ﻓﻌﻠــﻬﺎ )(٤
ﺃﻭ ﺣﺮﻑ ﺍﻟﻨﻔﻲ ،ﻭﻣﻦ ﻭﺟﻮﺏ ﺍﻹﺿﺎﻓﺔ ﻣﻌﲎ ﺇﻥ ﻛﺎﻥ ﲟﻌﲎ ﺍﳌﺎﺿﻲ ،ﻭﺇﻧﻤﺎ ﻳﻌﻤﻞ ﺍﺳﻢ ﺍﳌﻔﻌﻮﻝ ﺑﺘﻠﻚ ﺍﻟﺸﺮﺍﺋﻂ؛ ﻷﻥﹼ ﻋﻤﻠﻪ ﳌﺸﺎﺔ ﺍﻟﻔﻌﻞ ﺍﻬﻮﻝ ﻣﻊ ﺍﺣﺘﻴﺎﺟﻪ ﺇﻟﹶﻰ ﻣﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﻓﻴﺸﺎﺭﻛﻪ ﻓِﻲ ﻣﺸﺎﺔ ﺍﻟﻔﻌﻞ ﻭﺍﻻﺣﺘﻴﺎﺝ ﺇﻟﹶﻰ ﺍﻟﺸﺮﺍﺋﻂ ﻓﻴﻌﻤﻞ ﺑﺘﻠﻚ ﺍﻟﺸﺮﺍﺋﻂ ﻣﺜﻠﻪ ،ﻭﺍﻋﻠﻢ ﺃﻧﻪ ﻟﻴﺲ ﻓِﻲ ﻛﻼﻡ ﺍﳌﺘﻘﺪﻣﲔ ﻣﺎ ﻳﺪﻝﹼ ﻋﻠﻰ ﺍﺷﺘﺮﺍﻁ ﻣﻌﲎ ﺍﳊﺎﻝ ﺃﻭ ﺍﻻﺳﺘﻘﺒﺎﻝ ﻓِﻲ ﺍﺳﻢ ﺍﳌﻔﻌﻮﻝ ﻟﻜﻦ ﺍﳌﺘﺄﺧﺮﻳﻦ ﻛﺄﰊ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ ﻭﻣﻦ ﺑﻌﺪﻩ ﺻﺮﺣﻮﺍ ﺑﺎﺷﺘﺮﺍﻁ ﺫﻟﻚ ﻓﻴﻪ ﻛﻤﺎ ﻓِﻲ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ" .ﻱ".
) (١ﻗﻮﻟﻪ] :ﺍﻟﺼﻔﺔ ﺍﳌﺸﺒﻬﺔ[ ﺃﻱ :ﺍﻟﹼﱵ ﺗﺸﺒﻪ ﺑﺎﺳﻢ ﺍﻟﻔﺎﻋﻞ ﻓِﻲ ﺍﻹﻓﺮﺍﺩ ﻭﺍﻟﺘﺜﻨﻴﺔ ﻭﺍﳉﻤﻊ ﻭﺍﻟﺘﺬﻛﲑ ﻭﺍﻟﺘﺄﻧﻴﺚ.
) (٢ﻗﻮﻟﻪ] :ﺍﺳﻢ ﻣﺸﺘﻖ [ﺍﺣﺘﺮﺍﺯ ﻋﻤﺎ ﱂ ﻳﻜﻦ ﻣﺸﺘﻘﺎ ﻓﺈﻧﻪ ﻻ ﻳﺴﻤﻰ ﺻﻔﺔ ﻣﺸﺒﻬﺔ ،ﻭﻗﻮﻟﻪ½ :ﻣﻦ ﻓﻌﻞ ﻻﺯﻡ¼
ﺍﺣﺘﺮﺍﺯ ﻋﻦ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﻭﺍﳌﻔﻌﻮﻝ ﺍﳌﺸﺘﻘﹼﲔ ﻣﻦ ﻓﻌﻞ ﻣﺘﻌﺪ ،ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﻔﻌﻞ ﺍﻟﻼﺯﻡ ﺃﻋﻢ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻻﺯﻣﺎﹰ ﺑﺎﻷﺻﺎﻟﺔ ﺃﻭ ﺑﺎﻟﺮﺩ ،ﻓﺈﻥﹼ ﺍﻟﻔﻌﻞ ﺍﳌﺘﻌﺪﻱ ﻗﺪ ﳚﻌﻞ ﻻﺯﻣﺎﹰ ﻭﻳﻨﻘﻞ ﺇﻟﹶﻰ ½ﻓﹶﻌﻞ¼ ﺑﺎﻟﻀﻢ ﻓﻴﺒﲎ ﻣﻨﻪ ﺍﻟﺼﻔﺔ ﺍﳌﺸﺒﻬﺔ ﻛـ½ﺍﻟﺮﺏ ¼ﻭ½ﺍﻟﺴﻴﺪ¼ ﻭ½ﺍﻟﺮﺣﻴﻢ¼ ﻭ½ﺍﻟﻌﻠﻴﻢ¼ ﻭﳓﻮ ﺫﻟﻚ ،ﻭﻗﻮﻟﻪ½ :ﻟﻴﺪﻝ¼ ﻣﺘﻌﻠﹼﻖ ﺑﻘﻮﻟﻪ½ :ﻣﺸﺘﻖ¼ ﻭﺍﻟﻀﻤﲑ ﻓﻴﻪ ﺭﺍﺟﻊ ﺇﻟﹶﻰ ﺍﻻﺳﻢ ،ﻭﻗﻮﻟﻪ½ :ﻋﻠﻰ ﻣﻦ ﻗﺎﻡ ﺑﻪ ﺍﻟﻔﻌﻞ¼ ﺍﺣﺘﺮﺍﺯ ﻋﻦ ﺃﲰﺎﺀ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻵﻟﺔ، ﻭﻗﻮﻟﻪ½ :ﲟﻌﲎ ﺍﻟﺜﺒﻮﺕ¼ ﺍﺣﺘﺮﺍﺯ ﻋﻦ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﺍﳌﺸﺘﻖ ﻣﻦ ﻓﻌﻞ ﻻﺯﻡ؛ ﻷﻧﻪ ﻻ ﻳﺪﻝﹼ ﻋﻠﻰ ﺍﻟﺜﺒﻮﺕ ،ﻭﺍﳉﺎﺭ ﻭﺍﺮﻭﺭ ﺃﻋﻨِﻲ :ﻗﻮﻟﻪ½ :ﲟﻌﲎ ﺍﻟﺜﺒﻮﺕ¼ ﺣﺎﻝ ﺃﻱ :ﺣﺎﻝ ﻛﻮﻥ ﺫﻟﻚ ﺍﻻﺳﻢ ﲟﻌﲎ ﺍﻟﺜﺒﻮﺕ ﺃﻱ :ﺩﺍﻻ ﻋﻠﻰ ﺻﻔﺔ ﺛﺎﺑﺘﺔ ﻻ ﻋﻠﻰ ﺻﻔﺔ ﺣﺎﺩﺛﺔ ،ﻓﻤﻌﲎ ½ﺯﻳﺪ ﻛﺮﱘ¼ :ﺛﺒﺖ ﻟﻪ ﺍﻟﻜﺮﻡ ،ﻭﻟﻴﺲ ﻣﻌﻨﺎﻩ :ﺣﺼﻞ ﻟﻪ ﺍﻟﻜﺮﻡ ﺑﻌﺪ ﻣﺎ ﱂ ﻳﻜﻦ ،ﻭﻣﻌﲎ ﺍﻟﺜﺒﻮﺕ ﺍﺗﺼﺎﻓﻪ ﺑﻪ ﻣﻊ ﻗﻄﻊ ﺍﻟﻨﻈﺮ ﻋﻦ ﺍﻟﺘﻘﻴﻴﺪ ﺑﺄﺣﺪ ﺍﻷﺯﻣﻨﺔ ﺍﻟﺜﻠﺜﺔ ،ﻭﻟﺬﺍ ﻳﻘﺼﺪ ﺑﻪ ﺍﻻﺳﺘﻤﺮﺍﺭ" .ﻭ" ﻭﻏﲑﻩ.
) (٣ﻗﻮﻟﻪ] :ﺻﻴﻐﺘﻬﺎ[ ﺃﻱ :ﺻﻴﻐﺔ ﺍﻟﺼﻔﺔ ﺍﳌﺸﺒﻬﺔ ﻋﻠﻰ ﺧﻼﻑ ﺻﻴﻐﺔ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﻭﺍﳌﻔﻌﻮﻝ ﻣﻦ ﺣﻴﺚ ﺇﻥﹼ ﺻﻴﻐﻬﺎ ﲰﺎﻋﻴﺔ ﻭﺻﻴﻐﺘﻬﻤﺎ ﻗﻴﺎﺳﻴﺔ ،ﺃﻭ ﻣﻦ ﺣﻴﺚ ﺇﻥﹼ ﺻﻴﻐﺘﻬﺎ ﻟﻴﺴﺖ ﻋﻠﻰ ﺃﻭﺯﺍﻥ ﺻﻴﻐﻬﻤﺎ.
) (٤ﻗﻮﻟﻪ] :ﺗﻌﺮﻑ ﺑﺎﻟﺴﻤﺎﻉ[ ﻭﻗﺎﻝ ﺍﻟﺮﺿﻲ :ﺇﻥﹼ ﺻﻴﻐﺔ ﺍﻟﺼﻔﺔ ﺍﳌﺸﺒﻬﺔ ﻗﺪ ﺟﺎﺀﺕ ﻣﻦ ﺍﻷﻟﻮﺍﻥ ﻭﺍﻟﻌﻴﻮﺏ
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kﻣﻄﻠﻘﺎﹰ ﺑﺸﺮﻁ ﺍﻻﻋﺘﻤﺎﺩ ﺍﳌﺬﻛﻮﺭ ،ﻭﻣﺴﺎﺋﻠﻬﺎ ﲦﺎﻧﻴﺔ ﻋﺸﺮ؛ ﻷﻥﹼ ﺍﻟﺼﻔﺔ ﺇﻣﺎl )(١
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ﺑﺎﻟﻼﻡ ﺃﻭ ﳎﺮﺩﺓ ﻋﻨﻬﺎ ،ﻭﻣﻌﻤﻮﻝ ﻛﻞﹼ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺇﻣﺎ ﻣﻀﺎﻑ ﺃﻭ ﺑﺎﻟﻼﻡ ﺃﻭ ﳎﺮﺩ ﻋﻨﻬﻤﺎ ﻓﻬﺬﻩ ﺳﺘﺔ ،ﻭﻣﻌﻤﻮﻝ ﻛﻞﹼ ﻣﻨـﻬﺎ ﺇﻣـﺎ ﻣﺮﻓـﻮﻉ ﺃﻭ ﻣﻨـﺼﻮﺏ ﺃﻭ )(٤
ﳎﺮﻭﺭ ﻓﺬﻟﻚ ﲦﺎﻧﻴﺔ ﻋﺸﺮ ،ﻭﺗﻔﺼﻴﻠﻬﺎ ﳓﻮ½ :ﺟﺎﺀﱐ ﺯﻳﺪ ﺍﳊﺴﻦ ﻭﺟﻬﻪ¼ ﺍﻟﻈﺎﻫﺮﺓ ﻗﻴﺎﺳﻴﺔ ﻛـ½ﺃﺳﻮﺩ¼ ﻭ½ﺃﺑﻴﺾ¼ ﻭ½ﺃﻋﺮﺝ¼ ﻭ½ﺃﻋﻮﺭ¼ ﻋﻠﻰ ﻭﺯﻥ ½ﺃﻓﻌﻞ¼ ،ﻭﲡﺊ ﻣﻦ ﺍﳉﻤﻴﻊ ﲟﻌﲎ ﺍﳉﻮﻉ ﻭﺍﻟﺸﺒﻊ ﻭﺍﻟﻌﻄﺶ ﻭﺿﺪﻫﺎ ﻋﻠﻰ ﻭﺯﻥ ½ﻓﻌﻼﻥ¼ ﻛـ½ﺟﻮﻋﺎﻥ¼ ﻭ½ﺷﺒﻌﺎﻥ¼ ﻭ½ﻋﻄﺸﺎﻥ¼" .ﺭﺽ".
) (١ﻗﻮﻟﻪ] :ﻣﻄﻠﻘﺎﹰ[ ﺃﻱ :ﻣﻦ ﻏﲑ ﺍﺷﺘﺮﺍﻁ ﺍﻟﺰﻣﺎﻥ ،ﻓﺈﻥ ﻗﻠﺖ :ﺇﻥﹼ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﻻﻳﻌﻤﻞ ﺇﻻﹼ ﺑﺸﺮﻁ ﻛﻮﻧﻪ ﲟﻌﲎ ﺍﳊﺎﻝ
ﺃﻭ ﺍﻻﺳﺘﻘﺒﺎﻝ ،ﻭﺍﻟﺼﻔﺔ ﺍﳌﺸﺒﻬﺔ ﻣﻊ ﺃﺎ ﻓﺮﻋﻪ ﺗﻌﻤﻞ ﻣﻄﻠﻘﺎﹰ ﻓﺤﻴﻨﺌﺬ ﻳﻠﺰﻡ ﻣﺰﻳﺔ ﺍﻟﻔﺮﻉ ﻋﻠﻰ ﺍﻷﺻﻞ ،ﻗﻠﻨﺎ :ﺇ ﹼﻥ ﺍﳌﺰﻳﺔ ﺑﻜﻮﻥ ﺇﻋﻤﺎﳍﺎ ﻣﻦ ﻏﲑ ﺍﺷﺘﺮﺍﻁ ﺍﻟﺰﻣﺎﻥ ﻓﻴﻬﺎ ﻣﺘﺤﻤﻠﺔ ﺿﺮﻭﺭﺓ؛ ﻷﻥﹼ ﺍﺷﺘﺮﺍﻁ ﺍﻟﺰﻣﺎﻥ ﻓﻴﻬﺎ ﳜﺮﺟﻬﺎ ﻋﻦ ﻛﻮﺎ ﺻﻔﺔ ﻣﺸﺒﻬﺔ؛ ﻷﺎ ﻣﻮﺿﻮﻋﺔ ﻟﻠﺜﺒﻮﺕ ،ﻭﺍﻟﺰﻣﺎﻥ ﻣﺴﺘﻠﺰﻡ ﻟﻠﺤﺪﻭﺙ ﻓﻼ ﻣﻌﲎ ﻻﺷﺘﺮﺍﻃﻪ ﻓﻴﻬﺎ" .ﻱ".
) (٢ﻗﻮﻟﻪ] :ﺑﺸﺮﻁ ...ﺇﱁ[ ﳌﹼﺎ ﺗﻮﻫﻢ ﻣﻦ ﻗﻮﻟﻪ½ :ﻣﻄﻠﻘﺎﹰ¼ ﺃﻧﻪ ﻻ ﻳﺸﺘﺮﻁ ﺍﻻﻋﺘﻤﺎﺩ ﺃﻳﻀﺎﹰ ﻟﻌﻤﻠﻬﺎ ﻓﺪﻓﻌﻪ ﺑﻘﻮﻟﻪ:
½ﺑﺸﺮﻁ ﺍﻻﻋﺘﻤﺎﺩ ﺍﳌﺬﻛﻮﺭ ﻓِﻲ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﻟﻌﻤﻠﻪ¼ ﺇﻻﹼ ﺃﻥﹼ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﳌﻮﺻﻮﻝ ﻻ ﻳﺘﺄﺗﻲ ﻓﻴﻬﺎ؛ ﻷ ﹼﻥ ﺍﻟﻼﻡ ﺍﻟﺪﺍﺧﻠﺔ ﻋﻠﻴﻬﺎ ﻟﻴﺴﺖ ﲟﻮﺻﻮﻟﺔ ﺑﺎﻻﺗﻔﺎﻕ؛ ﻷﻥﹼ ﺍﻟﻼﻡ ﺍﳌﻮﺻﻮﻟﺔ ﻻ ﺗﺪﺧﻞ ﺇﻻﹼ ﻋﻠﻰ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﻭﺍﳌﻔﻌﻮﻝ" .ﻱ".
) (٣ﻗﻮﻟﻪ] :ﻣﺴﺎﺋﻠﻬﺎ[ ﺃﻱ :ﺃﻗﺴﺎﻡ ﺍﻟﺼﻔﺔ ﺍﳌﺸﺒﻬﺔ ،ﻭﻳﺴﻤﻰ ﻛﻞﹼ ﻗﺴﻢ ﻣﺴﺌﻠﺔ؛ ﻷﻧﻪ ﻳﺴﺄﻝ ﻋﻦ ﺣﻜﻤﻪ ﻭﻳﺒﺤﺚ ﻋﻨﻪ ،ﻭﺍﻟﺸﻴﺦ ﺫﻛﺮ ﻫﻬﻨﺎ ﺃﺣﺪ ﺗﻘﺎﺳﻴﻢ ﻣﺴﺎﺋﻠﻬﺎ ،ﻭﳍﺎ ﺍﻋﺘﺒﺎﺭﺍﺕ ﺃﺧﺮﻯ ﻳﺮﺗﻘﻲ ﻣﺴﺎﺋﻠﻬﺎ ﺇﻟﹶﻰ ﺃﻟﻮﻑ ﻭﻫﻲ ﺻﻌﺐ ﺗﻌﺪﺍﺩﻫﺎ" .ﻍ".
) (٤ﻗﻮﻟﻪ] :ﺇﻣﺎ ﻣﺮﻓﻮﻉ[ ﻭﺭﻓﻌﻪ ﻋﻠﻰ ﺍﻟﻔﺎﻋﻠﻴﺔ ﳓﻮ½ :ﺣﺴﻦ ﻭﺟﻬﻪ¼ ،ﺃﻭ ﻣﻨﺼﻮﺏ ﻭﻧﺼﺒﻪ ﻋﻠﻰ ﺍﻟﺘﺸﺒﻴﻪ ﲟﻔﻌﻮﻝ
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ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﺇﻥ ﻛﺎﻥ ﻣﻌﺮﻓﺔ ﳓﻮ½ :ﺍﳊﺴﻦ ﺍﻟﻮﺟﻪ ¼ﺑﺎﻟﻨﺼﺐ ،ﻓﺈﻧﻪ ﻣﺸﺒﻪ ﺑﺎﳌﻔﻌﻮﻝ ﺑﻪ ﻭﻟﻴﺲ ﲟﻔﻌﻮﻝ ﺑﻪ؛ ﻷﻥﹼ ﻓﻌﻞ ﺍﻟﺼﻔﺔ ﺍﳌﺸﺒﻬﺔ ﻏﲑ ﻣﺘﻌﺪ ﻓﻼ ﻳﻜﻮﻥ ﻣﻌﻤﻮﳍﺎ ﻣﻔﻌﻮﻻﹰ ﺑﻪ ،ﻟﻜﻨﻬﻢ ﳌﹼﺎ ﺷﺒﻬﻮﺍ ﺍﻟﺼﻔﺔ ﺍﳌﺸﺒﻬﺔ ﺑﺎﺳﻢ ﺍﻟﻔﺎﻋﻞ ﺷﺒﻬﻮﺍ ﻣﻨﺼﻮﺎ ﲟﻔﻌﻮﻝ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ،ﻭﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ ﺇﻥ ﻛﺎﻥ ﻧﻜﺮﺓ ﳓﻮ½ :ﺍﳊﺴﻦ ﻭﺟﻬﺎﹰ¼، ﻭﻗﺎﻝ ﺍﻟﻜﻮﻓﻴﻮﻥ :ﺑﻞ ﻫﻮ ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ ﻓِﻲ ﺍﳉﻤﻴﻊ ﻣﻌﺮﻓﺔ ﻛﺎﻥ ﺍﳌﻌﻤﻮﻝ ﺃﻭ ﻧﻜﺮﺓ؛ ﻷﻢ ﳚﻮﺯﻭﻥ ﺗﻌﺮﻳﻒ ﺍﻟﺘﻤﻴﻴﺰ ،ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻨﺤﺎﺓ :ﻫﻮ ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺍﻟﺘﺸﺒﻴﻪ ﺑﺎﳌﻔﻌﻮﻝ ﻓِﻲ ﺍﳉﻤﻴﻊ ،ﺃﻭ ﳎﺮﻭﺭ ﻭﺟﺮﻩ ﻋﻠﻰ ﺍﻹﺿﺎﻓﺔ ﳓﻮ½ :ﺣﺴﻦ ﺍﻟﻮﺟﻪِ¼ ﺑﺎﳉﺮ" .ﻍ" ﻭﻏﲑﻩ.
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kﺛﻼﺛــﺔ ﺃﻭﺟــﻪ ،ﻭﻛــﺬﻟﻚ ½ﺍﳊــﺴﻦ ﺍﻟﻮﺟــﻪ¼ ﻭ½ﺍﳊــﺴﻦ ﻭﺟــﻪ¼ ﻭ½ﺣــﺴﻦl )(٢
)(١
ﻭﺟﻬﻪ¼ ﻭ½ﺣﺴﻦ ﺍﻟﻮﺟﻪ¼ ﻭ½ﺣـﺴﻦ ﻭﺟـﻪ¼ ،ﻭﻫـﻲ ﻋﻠـﻰ ﲬـﺴﺔ ﺃﻗـﺴﺎﻡ )(٣
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ﻣﻨﻬﺎ :ﳑﺘﻨﻊ ½ﺍﳊﺴﻦ ﻭﺟﻪ¼ ﻭ½ﺍﳊـﺴﻦ ﻭﺟﻬـﻪ¼ ،ﻭﳐﺘﻠـﻒ ﻓﻴـﻪ ½ﺣـﺴﻦ )(٧
ﻭﺟﻬﻪ¼............................................................،
) (١ﻗﻮﻟﻪ] :ﺍﳊﺴﻦ ﺍﻟﻮﺟﻪ[ ﻫﺬﺍ ﻣﺜﺎﻝ ﺍﻟﺼﻔﺔ ﺑﺎﻟﻼﻡ ﻭﻣﻌﻤﻮﳍﺎ ﺃﻳﻀﺎﹰ ﺑﺎﻟﻼﻡ ،ﻓﻬﻮ ﺃﻳﻀﺎﹰ ﺛﻠﺜﺔ ﺃﻭﺟﻪ ﺑﺎﻋﺘﺒﺎﺭ ﺍﺧﺘﻼﻑ ﺍﻹﻋﺮﺍﺏ ﺭﻓﻌﺎﹰ ﻭﻧﺼﺒﺎﹰ ﻭﺟﺮﺍ.
) (٢ﻗﻮﻟﻪ] :ﺍﳊﺴﻦ ﻭﺟﻪ[ ﻫﺬﺍ ﻣﺜﺎﻝ ﺍﻟﺼﻔﺔ ﺑﺎﻟﻼﻡ ﻭﻣﻌﻤﻮﳍﺎ ﳎﺮﺩ ﻋﻦ ﺍﻟﻼﻡ ﻭﺍﻟﻺﺿﺎﻓﺔ ،ﻓﻬﻮ ﺃﻳﻀﺎﹰ ﺛﻠﺜﺔ ﺃﻭﺟﻪ.
) (٣ﻗﻮﻟﻪ] :ﺣﺴﻦ ﻭﺟﻬﻪ[ ﻫﺬﺍ ﻣﺜﺎﻝ ﺍﻟﺼﻔﺔ ﺍﺮﺩﺓ ﻋﻦ ﺍﻟﻼﻡ ﻭﺍﳌﻌﻤﻮﻝ ﻣﻀﺎﻑ ﻓﻬﻮ ﺃﻳﻀﺎﹰ ﺛﻠﺜﺔ ﺃﻭﺟﻪ. ) (٤ﻗﻮﻟﻪ] :ﺣﺴﻦ ﺍﻟﻮﺟﻪ[ ﻫﺬﺍ ﻣﺜﺎﻝ ﺍﻟﺼﻔﺔ ﺍﺮﺩﺓ ﻋﻦ ﺍﻟﻼﻡ ﻭﺍﳌﻌﻤﻮﻝ ﺑﺎﻟﻼﻡ ﻓﻬﻮ ﺃﻳﻀﺎﹰ ﺛﻠﺜﺔ ﺃﻭﺟﻪ.
) (٥ﻗﻮﻟﻪ] :ﺣﺴﻦ ﻭﺟﻪ[ ﻣﺜﺎﻝ ﺍﻟﺼﻔﺔ ﺍﺮﺩﺓ ﻋﻦ ﺍﻟﻼﻡ ﻭﺍﳌﻌﻤﻮﻝ ﺃﻳﻀﺎﹰ ﳎﺮﺩ ﻋﻦ ﺍﻟﻼﻡ ﻭﺍﻹﺿﺎﻓﺔ ﻓﻬﻮ ﺃﻳﻀﺎﹰ ﺛﻠﺜﺔ ﺃﻭﺟﻪ.
) (٦ﻗﻮﻟﻪ] :ﻭﻫﻲ[ ﺃﻱ :ﺍﻷﻗﺴﺎﻡ ﺍﻟﺜﻤﺎﻧﻴﺔ ﻋﺸﺮ ﻋﻠﻰ ﲬﺴﺔ ﺃﻗﺴﺎﻡ ﻣﻦ ﺣﻴﺚ ﺍﻷﺣﺴﻨﻴﺔ ﻭﺍﳊﺴﻦ ﻭﺍﻟﻘﺒﺢ
ﻭﺍﻻﺧﺘﻼﻑ ﻭﺍﻻﻣﺘﻨﺎﻉ ،ﻗﺴﻢ ﻣﻨﻬﺎ ﳑﺘﻨﻊ ﻭﻫﻮ ﻗﺴﻤﺎﻥ ﻣﻦ ﺍﻟﺜﻤﺎﻧﻴﺔ ﻋﺸﺮ ﻗﺴﻤﺎﹰ ،ﺍﻷﻭﻝ :ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺼﻔﺔ ﺑﺎﻟﻼﻡ ﻭﺍﳌﻌﻤﻮﻝ ﳎﺮﻭﺭ ﻣﻀﺎﻑ ﳓﻮ½ :ﺍﳊﺴﻦ ﻭﺟﻬِﻪِ¼؛ ﻷﻥﹼ ﺍﻹﺿﺎﻓﺔ ﻏﲑ ﻣﻔﻴﺪﺓ ﻫﻬﻨﺎ ﻟﻠﺘﺨﻔﻴﻒ ،ﻭﻫﻮ ﻓِﻲ ﺍﳌﻀﺎﻑ ﺣﺬﻑ ﺍﻟﺘﻨﻮﻳﻦ ﻭﻣﺎ ﻳﻘﻮﻡ ﻣﻘﺎﻣﻪ ﻭﻓِﻲ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﺣﺬﻑ ﺍﻟﻀﻤﲑ ﻭﺍﺳﺘﺘﺎﺭﻩ ﻓِﻲ ﺍﻟﺼﻔﺔ، ﻭﺍﻟﺜﺎﻧِﻲ :ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺼﻔﺔ ﺑﺎﻟﻼﻡ ﻭﺍﳌﻌﻤﻮﻝ ﳎﺮﻭﺭ ﳎﺮﺩ ﻋﻦ ﺍﻟﻼﻡ ﻭﺍﻹﺿﺎﻓﺔ ﳓﻮ½ :ﺍﳊﺴﻦ ﻭﺟﻪٍ¼؛ ﻷﻥﹼ ﺇﺿﺎﻓﺔ ½ﺍﳊﺴﻦ¼ ﺇﻟﹶﻰ ½ﻭﺟﻪ¼ ﻭﺇﻥ ﺃﻓﺎﺩ ﺍﻟﺘﺨﻔﻴﻒ ﻓِﻲ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﲝﺬﻑ ﺍﻟﻀﻤﲑ ﻭﺍﺳﺘﺘﺎﺭﻩ ﻓِﻲ ﺍﻟﺼﻔﺔ ﻟﻜﻨﻬﻢ ﱂ ﳚﻮﺯﻭﻫﺎ؛ ﻷﻧﻪ ﺇﺿﺎﻓﺔ ﻣﻌﺮﻓﺔ ﺇﻟﹶﻰ ﻧﻜﺮﺓ ﻭﻫﻮ ﺧﻼﻑ ﻭﺿﻊ ﺍﻹﺿﺎﻓﺔ؛ ﻓﺈﻧﻬﺎ ﻭﺇﻥ ﻛﺎﻧﺖ ﻟﻔﻈﻴﺔ ﻟﻜﻨﻬﺎ ﺟﺎﺭﻳﺔ ﳎﺮﻯ ﺍﳌﻌﻨﻮﻳﺔ ﻓﻜﻤﺎ ﻻ ﳚﻮﺯ ﺇﺿﺎﻓﺔ ﻣﻌﺮﻓﺔ ﺇﻟﹶﻰ ﻧﻜﺮﺓ ﻓِﻲ ﺍﻹﺿﺎﻓﺔ ﺍﳌﻌﻨﻮﻳﺔ ﻛﺬﺍ ﻻ ﳚﻮﺯ ﺇﺿﺎﻓﺘﻬﺎ ﺇﻟﻴﻬﺎ ﻓِﻲ ﺍﻹﺿﺎﻓﺔ ﺍﻟﻠﻔﻈﻴﺔ" .ﻱ".
) (٧ﻗﻮﻟﻪ] :ﻭﳐﺘﻠﻒ ﻓﻴﻪ[ ﺃﻱ :ﻭﻗﺴﻢ ﻣﻨﻬﺎ ﳐﺘﻠﻒ ﻓﻴﻪ ﻭﻫﻮ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺼﻔﺔ ﳎﺮﺩﺓ ﻋﻦ ﺍﻟﻼﻡ ﻭﺍﳌﻌﻤﻮﻝ
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ﳎﺮﻭﺭ ﻣﻀﺎﻑ ﳓﻮ½ :ﺣﺴﻦ ﻭﺟﻬِﻪِ¼ ،ﻓﺎﻟﺒﺼﺮﻳﻮﻥ ﳚﻮﺯﻭﻧﻪ ﻋﻠﻰ ﻗﺒﺢ؛ ﻷﻥﹼ ﻓﺎﺋﺪﺓ ﺍﻹﺿﺎﻓﺔ ﺍﻟﻠﻔﻈﻴﺔ ﺍﻟﺘﺨﻔﻴﻒ ﻓِﻲ ﺟﺎﻧﺐ ﺍﳌﻀﺎﻑ ﻭﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ،ﻭﻫﻮ ﻭﺇﻥ ﱂ ﳛﺼﻞ ﻓِﻲ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﻟﺒﻘﺎﺀ ﺍﻟﻀﻤﲑ ﻓﻴﻪ ﻟﻜﻨﻪ ﺣﺎﺻﻞ ﻓِﻲ ﺟﺎﻧﺐ ﺍﳌﻀﺎﻑ ﲝﺬﻑ ﺍﻟﺘﻨﻮﻳﻦ ،ﻭﺍﻟﻜﻮﻓﻴﻮﻥ ﳚﻮﺯﻭﻧﻪ ﺑﻼ ﻗﺒﺢ؛ ﻷﻥﹼ ﻓﺎﺋﺪﺓ ﺍﻹﺿﺎﻓﺔ ﻫﻮ
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kﻭﺍﻟﺒﻮﺍﻗﻲ ﺃﺣﺴﻦ ﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﺿﻤﲑ ﻭﺍﺣﺪ ،ﻭﺣﺴﻦ ﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﺿﻤﲑﺍﻥl، )(١
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ﻭﻗﺒﻴﺢ ﺇﻥ ﻟﹶﻢ ﻳﻜﻦ ﻓﻴﻪ ﺿﻤﲑ ،ﻭﺍﻟﻀﺎﺑﻄﺔ :ﺃﻧﻚ ﻣـﱴ ﺭﻓﻌـﺖ ﺑِﻬـﺎ ﻣﻌﻤﻮﻟﹶﻬـﺎ )(٣
ﻓﻼ ﺿﻤﲑ ﰲ ﺍﻟﺼﻔﺔ ﻭﻣـﱴ ﻧـﺼﺒﺖ ﺃﻭ ﺟـﺮﺭﺕ ﻓﻔﻴﻬـﺎ ﺿـﻤﲑ ﺍﳌﻮﺻـﻮﻑ
ﳓﻮ½ :ﺯﻳﺪ ﺣﺴﻦ ﻭﺟﻬﻪ¼ : .ﺍﺳـﻢ ﺍﻟﺘﻔـﻀﻴﻞ ﺍﺳـﻢ ﻣـﺸﺘﻖ ﻣـﻦ ﻓﻌـﻞ )(٤
ﺍﻟﺘﺨﻔﻴﻒ ﺍﳌﻄﻠﻖ ﻭﻫﻮ ﺣﺎﺻﻞ ،ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﺇﻧﻪ ﻏﲑ ﺟﺎﺋﺰ؛ ﻷﻥﹼ ﻫﺬﻩ ﺍﻹﺿﺎﻓﺔ ﺗﺴﺘﻠﺰﻡ ﺇﺿﺎﻓﺔ ﺍﻟﺸﺊ ﺇﻟﹶﻰ ﻧﻔﺴﻪ ،ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﺇﻧﻪ ﺟﺎﺋﺰ ﻭﻣﻨﻌﻮﺍ ﺍﺳﺘﻠﺰﺍﻡ ﺇﺿﺎﻓﺔ ﺍﻟﺸﺊ ﺇﻟﹶﻰ ﻧﻔﺴﻪ ﺑﻜﻮﻥ ﺍﳊﺴﻦ ﺃﻋﻢ ﻣﻦ ﺍﻟﻮﺟﻪ، ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻭﻋﻠﻴﻪ ﺍﻷﻛﺜﺮ" .ﻍ" ﻭﻏﲑﻩ.
) (١ﻗﻮﻟﻪ] :ﻭﺍﻟﺒﻮﺍﻗﻲ[ ﻣﻦ ﺍﻷﻗﺴﺎﻡ ﺍﻟﺜﻤﺎﻧﻴﺔ ﻋﺸﺮ ﺍﻟﹼﱵ ﺧﺮﺟﺖ ﻋﻨﻬﺎ ﺍﻷﻗﺴﺎﻡ ﺍﻟﺜﻠﺜﺔ ﺍﳌﺬﻛﻮﺭﺓ ،ﻳﻌﲎ :ﺍﳋﻤﺴﺔ ﻋﺸﺮ
ﻗﺴﻤﺎﹰ ،ﻭﻫﻲ ﻋﻠﻰ ﺛﻠﺜﺔ ﺃﻗﺴﺎﻡ ﻣﻦ ﺣﻴﺚ ﺍﻷﺣﺴﻨﻴﺔ ﻭﺍﳊﺴﻦ ﻭﺍﻟﻘﺒﺢ ،ﻓﻘﺴﻢ ﻣﻨﻬﺎ :ﺃﺣﺴﻦ ﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﺿﻤﲑ ﻭﺍﺣﺪ ،ﻭﺍﻟﻀﻤﲑ ﺇﻣﺎ ﻓِﻲ ﺍﻟﺼﻔﺔ ﺃﻭ ﻓِﻲ ﺍﳌﻌﻤﻮﻝ ﻓﺎﻷﻭﻝ ﺳﺒﻌﺔ ﺃﻗﺴﺎﻡ½ :ﺍﳊﺴﻦ ﺍﻟﻮﺟﻪ ¼ﺑﻨﺼﺐ ﺍﳌﻌﻤﻮﻝ، ﻭ½ﺍﳊﺴﻦ ﺍﻟﻮﺟﻪِ¼ ﲜﺮ ﺍﳌﻌﻤﻮﻝ ،ﻭ½ﺣﺴﻦ ﺍﻟﻮﺟﻪ ¼ﺑﻨﺼﺐ ﺍﳌﻌﻤﻮﻝ ،ﻭ½ﺣﺴﻦ ﺍﻟﻮﺟﻪِ¼ ﲜﺮ ﺍﳌﻌﻤﻮﻝ، ﻭ½ﺍﳊﺴﻦ ﻭﺟﻬﺎﹰ¼ ،ﻭ½ﺣﺴﻦ ﻭﺟﻬﺎﹰ¼ ،ﻭ½ﺣﺴﻦ ﻭﺟﻪٍ¼ ﲜﺮ ﺍﳌﻌﻤﻮﻝ ،ﻭﺍﻟﺜﺎﻧِﻲ ﻗﺴﻤﺎﻥ½ :ﺍﳊﺴﻦ ﻭﺟﻬﻪ¼ ﺑﺮﻓﻊ ﺍﳌﻌﻤﻮﻝ ،ﻭ½ﺣﺴﻦ ﻭﺟﻬﻪ¼ ﺑﺮﻓﻌﻪ ،ﻭﺍﻤﻮﻉ ﺗﺴﻌﺔ ،ﻭﺇﻧﻤﺎ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﺃﺣﺴﻦ ﳊﺼﻮﻝ ﺍﳌﻘﺼﻮﺩ ﻭﻫﻮ ﺍﻟﺮﺑﻂ ﺑﺎﳌﻮﺻﻮﻑ ﻟﻔﻈﺎﹰ ﻣﻊ ﻗﻠﹼﺔ ﺍﻻﻋﺘﺒﺎﺭ ،ﻭﺧﲑ ﺍﻟﻜﻼﻡ ﻣﺎ ﻗﻞﹼ ﻭﺩﻝﹼ "ﻍ".
) (٢ﻗﻮﻟﻪ] :ﻭﺣﺴﻦ[ ﺃﻱ :ﻭﻗﺴﻢ ﻣﻨﻬﺎ ﺣﺴﻦ ﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﺿﻤﲑﺍﻥ ﺃﺣﺪﳘﺎ ﻓِﻲ ﺍﻟﺼﻔﺔ ﻭﺍﻟﺜﺎﻧِﻲ ﻓِﻲ ﺍﳌﻌﻤﻮﻝ، ﻭﻫﻮ ﻗﺴﻤﺎﻥ½ :ﺣﺴﻦ ﻭﺟﻬﻪ¼ ﺑﻨﺼﺐ ﺍﳌﻌﻤﻮﻝ ،ﻭ½ﺍﳊﺴﻦ ﻭﺟﻬﻪ¼ ،ﻭﺇﻧﻤﺎ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﺣﺴﻨﺎﹰ ﳊﺼﻮﻝ ﺍﳌﻘﺼﻮﺩ ،ﻭﺃﻣﺎ ﻋﺪﻡ ﺍﻷﺣﺴﻨﻴﺔ ﻓﻠﻮﺟﻮﺩ ﺍﻟﺰﺍﺋﺪ ﻋﻠﻰ ﺍﳌﻘﺼﻮﺩ" .ﻍ".
) (٣ﻗﻮﻟﻪ] :ﻭﻗﺒﻴﺢ[ ﺃﻱ :ﻭﻗﺴﻢ ﻣﻨﻬﺎ :ﻗﺒﻴﺢ ﺇﻥ ﱂ ﻳﻜﻦ ﻓﻴﻪ ﺿﻤﲑ ،ﻭﻫﻮ ﺃﺭﺑﻌﺔ ﺃﻗﺴﺎﻡ½ :ﺍﳊﺴﻦ ﺍﻟﻮﺟﻪ¼
ﻭ½ﺣﺴﻦ ﺍﻟﻮﺟﻪ ¼ﻭ½ﺍﳊﺴﻦ ﻭﺟﻪ ¼ﻭ½ﺣﺴﻦ ﻭﺟﻪ ¼ﺑﺮﻓﻊ ﺍﳌﻌﻤﻮﻝ ﻓِﻲ ﺍﻟﻜﻞﹼ ،ﻭﺇﻧﻤﺎ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻗﺒﻴﺤﺎﹰ
ﻟﻌﺪﻡ ﺣﺼﻮﻝ ﺍﳌﻘﺼﻮﺩ ﻭﻫﻮ ﺍﻟﺮﺑﻂ ﺑﺎﳌﻮﺻﻮﻑ ﻟﻔﻈﺎﹰ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﺍﻟﻀﺎﺑﻄﺔ ﳌﻌﺮﻓﺔ ﺍﻷﺣﺴﻦ ﻭﺍﳊﺴﻦ ﻭﺍﻟﻘﺒﻴﺢ ﲝﺴﺐ ﺍﻟﻀﻤﲑ ﺃﻧﻪ ﻣﱴ ﻛﺎﻥ ﺍﳌﻌﻤﻮﻝ ﻣﻀﺎﻓﺎﹰ ﻣﺮﻓﻮﻋﺎﹰ ﺃﻭ ﻏﲑ ﻣﻀﺎﻑ ﻭﻻ ﻣﺮﻓﻮﻉ ﻓﺎﻟﻀﻤﲑ ﻭﺍﺣﺪ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﻀﺎﻓﺎﹰ ﻏﲑ ﻣﺮﻓﻮﻉ ﻓﻀﻤﲑﺍﻥ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﺮﻓﻮﻋﺎﹰ ﻏﲑ ﻣﻀﺎﻑ ﻓﻼ ﺿﻤﲑ" .ﻍ" ﻭﻏﲑﻩ.
) (٤ﻗﻮﻟﻪ] :ﺍﺳﻢ ﻣﺸﺘﻖ [ﺍﺣﺘﺮﺍﺯ ﻋﻤﺎ ﱂ ﻳﻜﻦ ﻣﺸﺘﻘﺎ ﻓﺈﻧﻪ ﻻ ﻳﺴﻤﻰ ﺍﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ ،ﻭﻗﻮﻟﻪ½ :ﻣﻦ ﻓﻌﻞ¼ ﺍﺣﺘﺮﺍﺯ ﻋﻦ
i
ﺍﳉﻮﺍﻣﺪ ،ﻭﺇﻧﻤﺎ ﻗﺎﻝ½ :ﻟﻴﺪﻝ ﻋﻠﻰ ﺍﳌﻮﺻﻮﻑ¼ ﻭﱂ ﻳﻘﻞ½ :ﻋﻠﻰ ﻣﻦ ﻗﺎﻡ ﺑﻪ¼ ﺃﻭ ½ﻋﻠﻰ ﻣﻦ ﻭﻗﻊ ﻋﻠﻴﻪ¼ ﻟﻴﺘﻨﺎﻭﻝ
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١٨٠
ﰲ
kﻟﻴﺪﻝﹼ ﻋﻠﻰ ﺍﳌﻮﺻﻮﻑ ﺑﺰﻳﺎﺩﺓ ﻋﻠﻰ ﻏﲑﻩ ،ﻭﺻـﻴﻐﺘﻪ ½ﺃﻓﻌـﻞ¼ ،ﻓـﻼ ﻳـﺒﲎ ﺇﻻﹼl )(١
ﻣـﻦ ﺍﻟﺜﻼﺛـﻲ ﺍﻟﹾﻤﺠـﺮﺩ ﺍﻟﹼــﺬﻱ ﻟــﻴﺲ ﺑﻠـﻮﻥ ﻭﻻ ﻋﻴــﺐ ﳓـﻮ½ :ﺯﻳــﺪ ﺃﻓــﻀﻞ )(٢
)(٣
ﺍﻟﻨﺎﺱ¼.............................................................،
ﻧﻮﻋﻲ ﺍﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ ﺃﻋﻨِﻲ :ﻣﺎ ﻛﺎﻥ ﺻﻴﻐﺘﻪ ﻟﺘﻔﻀﻴﻞ ﺍﻟﻔﺎﻋﻞ ﻭﻣﺎ ﻛﺎﻥ ﺻﻴﻐﺘﻪ ﻟﺘﻔﻀﻴﻞ ﺍﳌﻔﻌﻮﻝ ﻛـ½ﺃﺿﺮﺏ¼ ﻭ½ﺃﺷﻬﺮ¼ ،ﻭﻓﻴﻪ ﺍﺣﺘﺮﺍﺯ ﻋﻦ ﺃﲰﺎﺀ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻵﻟﺔ؛ ﻓﺈﻧﻬﺎ ﻻ ﺗﺪﻝﹼ ﻋﻠﻰ ﺍﳌﻮﺻﻮﻑ ،ﻭﻗﻮﻟﻪ½ :ﺑﺰﻳﺎﺩﺓ ﻋﻠﻰ ﻏﲑﻩ¼ ﺍﺣﺘﺮﺍﺯ ﻋﻦ ﺍﲰﻲ ﺍﻟﻔﺎﻋﻞ ﻭﺍﳌﻔﻌﻮﻝ ﻭﺍﻟﺼﻔﺔ ﺍﳌﺸﺒﻬﺔ؛ ﻷﺎ ﻟﻴﺴﺖ ﲟﻮﺿﻮﻋﺔ ﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ ﻏﲑﻫﺎ ،ﻓﺈﻥ ﻗﻠﺖ :ﺍﻟﺘﻌﺮﻳﻒ ﻟﻴﺲ ﲟﺎﻧﻊ ﻋﻦ ﺩﺧﻮﻝ ﺍﻟﻐﲑ ﻓﻴﻪ؛ ﻷﻧﻪ ﺩﺧﻞ ﻓﻴﻪ ½ﺯﺍﺋﺪ¼ ﻭ½ﻓﺎﺿﻞ¼ ﻭ½ﻏﺎﻟﺐ¼؛ ﻷﺎ ﻣﺸﺘﻘﹼﺔ ﻣﻦ ﻓﻌﻞ ﺗﺪﻝﹼ ﻋﻠﻰ ﺍﳌﻮﺻﻮﻑ ﺑﺰﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻟﻐﲑ ،ﻗﻠﻨﺎ :ﺇﻥﹼ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺰﻳﺎﺩﺓ ﺍﻟﺰﻳﺎﺩﺓ ﻓِﻲ ﺃﺻﻞ ﺫﻟﻚ ﺍﻟﻔﻌﻞ ،ﻭﺗﻠﻚ ﺍﻷﲰﺎﺀ ﺗﺪﻝﹼ ﻋﻠﻰ ﻣﻄﻠﻖ ﺍﻟﺰﻳﺎﺩﺓ ﻻ ﻋﻠﻰ ﺯﻳﺎﺩﺓ ﻓِﻲ ﺃﺻﻞ ﺫﻟﻚ ﺍﻟﻔﻌﻞ" .ﺳﻦ" ﻭﻏﲑﻩ.
) (١ﻗﻮﻟﻪ] :ﺻﻴﻐﺘﻪ[ ﺃﻱ :ﺻﻴﻐﺔ ﺍﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ ﻭﺍﻗﻌﺔ ﻋﻠﻰ ﻭﺯﻥ ½ﺃﻓﻌﻞ¼ ﻟﻠﻤﺬﻛﹼﺮ ﻭﻋﻠﻰ ﻭﺯﻥ ½ﻓﻌﻠﻰ¼ ﻟﻠﻤﺆﻧﺚ، ﻭﻻ ﳜﺮﺝ ﻣﻨﻪ ½ﺧﲑ¼ ﻭ½ﺷﺮ¼؛ ﻓﺈﻥﹼ ﺃﺻﻠﻬﻤﺎ½ :ﺃﺧﲑ¼ ﻭ½ﺃﺷﲑ¼.
) (٢ﻗﻮﻟﻪ] :ﺇﻻﹼ ﻣﻦ ...ﺇﱁ[ ﻓﻼ ﻳﺒﲎ ﺍﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ ﻣﻦ ﺍﻟﺮﺑﺎﻋﻲ ﻛـ½ﺩﺣﺮﺝ¼ ،ﻭﻻ ﻣﻦ ﻣﺰﻳﺪ ﺍﻟﺜﻼﺛﻲ ﻛـ½ﺃﺧﺮﺝ¼؛
ﻷﻥﹼ ﺑﻨﺎﺀ ½ﺃﻓﻌﻞ¼ ﻣﻦ ﻏﲑ ﺍﻟﺜﻼﺛﻲ ﺍﺮﺩ ﻣﻊ ﳏﺎﻓﻈﺔ ﲤﺎﻡ ﺍﳊﺮﻭﻑ ﻣﺘﻌﺬﹼﺭ ﻭﻣﻊ ﺇﺳﻘﺎﻁ ﺑﻌﺾ ﺍﳊﺮﻭﻑ ﻳﻠﺰﻡ ﺍﻻﻟﺘﺒﺎﺱ ﻓﻠﻮ ﻗﻴﻞ½ :ﺃﺧﺮﺝ ¼ﻣﻦ ½ﺍِﺳﺘﺨﺮﺝ ¼ﱂ ﻳﻔﻬﻢ ﺃﻧﻪ ﻛﺜﲑ ﺍﳋﺮﻭﺝ ﺃﻭ ﻛﺜﲑ ﺍﻻﺳﺘﺨﺮﺍﺝ ،ﻭﺃﻣﺎ ﻣﺎ ﺟﺎﺀ ﻣﻦ ﻏﲑ ﺍﻟﺜﻼﺛﻲ ﺍﺮﺩ ﻛـ½ﺃﻋﻄﺎﻫﻢ ﻟﻠﺪﻧﺎﻧﲑ ﻭﺍﻟﺪﺭﺍﻫﻢ¼ ﻭ½ﺃﻭﻻﻫﻢ ﻟﻠﻤﻌﺮﻭﻑ¼ ﺃﻱ :ﺃﺷﺪ ﺇﻛﺮﺍﻣﺎﹰ ،ﻭ½ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺃﺧﺼﺮ¼ ﺃﻱ :ﺃﺷﺪ ﺍﺧﺘﺼﺎﺭﺍﹰ ،ﻭ½ﺃﻓﻠﺲ ﻣﻦ ﺍﺑﻦ ﺍﳌﺰﺍﻕ¼ ﺃﻱ :ﺃﺷﺪ ﺇﻓﻼﺳﺎﹰ ﻣﻨﻪ-ﺍﳌﺰﺍﻕ ﺍﺳﻢ ﺭﺟﻞ ﱂ ﳚﺪ ﻣﺪﺓ ﻋﻤﺮﻩ ﻗﻮﺕ ﻳﻮﻡ ﻭﻟﻴﻠﺔ ،ﻭﻛﺎﻥ ﺃﺑﻮﻩ ﻭﺃﺟﺪﺍﺩﻩ ﻣﻌﺮﻭﻓﲔ ﺑﺎﻹﻓﻼﺱ -ﻭ½ﻫﺬﺍ ﺍﳌﻜﺎﻥ ﺃﻗﻔﺮ ﻣﻦ ﻏﲑﻩ¼ ﺃﻱ :ﺃﺷﺪ ﻗﻔﺎﺭﺍﹰ-ﻣﻦ ﻗﻔﺮ ﻭﻫﻮ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻻ ﻣﺎﺀ ﻓﻴﻪ ﻭﻻ ﻛﻼﺀ ،-ﻓﺸﺎﺫﹼ ﻻ ﻳﻘﺎﺱ ﻋﻠﻴﻪ" .ﻱ".
) (٣ﻗﻮﻟﻪ] :ﻟﻴﺲ ﺑﻠﻮﻥ[ ﺍﺣﺘﺮﺯ ﺑﻪ ﻋﻦ ﻣﺜﻞ ½ﺃﲪﺮ¼ ﻭ½ﺃﲰﺮ¼ ،ﻭﺑﻘﻮﻟﻪ½ :ﻭﻻ ﻋﻴﺐ¼ ﻋﻦ ﳓﻮ ½ﺃﻋﻤﻰ¼ ﻭ½ﺃﻋﻮﺭ¼؛
ﻷﻥﹼ ½ﺃﻓﻌﻞ¼ ﻣﻦ ﺍﻟﻠﻮﻥ ﻭﺍﻟﻌﻴﺐ ﻟﻐﲑ ﺍﻟﺘﻔﻀﻴﻞ ،ﺃﻱ :ﻳﺒﲎ ﻣﻨﻬﻤﺎ ½ﺃﻓﻌﻞ¼ ﺍﻟﺼﻔﺔ ،ﻓﻠﻮ ﺑﻨِﻲ ﻣﻨﻬﻤﺎ ½ﺃﻓﻌﻞ¼ ﺍﻟﺘﻔﻀﻴﻞ ﻟﺰﻡ ﺍﻟﺘﺒﺎﺱ ﺃﺣﺪﳘﺎ ﺑﺎﻵﺧﺮ ،ﻓﺈﻧﻚ ﺇﺫﺍ ﻗﻠﺖ½ :ﻫﻮ ﺃﲪﺮ¼ ﱂ ﻳﻌﻠﻢ ﺃﻧﻪ ﺫﻭ ﲪﺮﺓ ﺃﻭ ﺃﺷﺪ ﲪﺮﺓ ،ﰒﹼ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻌﻴﺐ ﻫﻮ ﺍﻟﻌﻴﺐ ﺍﻟﻈﺎﻫﺮ ،ﻓﻼ ﻳﺮﺩ ﺑﻨﺤﻮ ½ﺃﺟﻬﻞ¼ ﻭ½ﺃﺑﻠﺪ¼ ﻓﺈﻥﹼ ﺍﳉﻬﻞ ﻭﺍﻟﺒﻼﺩﺓ ﻣﻦ ﺍﻟﻌﻴﻮﺏ ﺍﻟﺒﺎﻃﻨﺔ، ﻭﻗﺎﻝ ﺍﻟﻜﻮﻓﻴﻮﻥ :ﺇﻧﻪ ﳚﺊ ½ﺃﻓﻌﻞ¼ ﺍﻟﺘﻔﻀﻴﻞ ﻣﻦ ﺍﻟﺴﻮﺍﺩ ﻭﺍﻟﺒﻴﺎﺽ ﺍﻟﺬﹶﻳﻦ ﳘﺎ ﺃﺻﻞ ﺍﻟﻠﻮﻥ ،ﻭﻗﺎﻝ ﻏﲑﻫﻢ ﻣﺎﺟﺎﺀ
i
ﻣﻨﻬﻤﺎ ﻓﺸﺎﺫﹼ ،ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓِﻲ ﺣﻖ ﺍﻟﻜﻮﺛﺮ½ :ﻣﺎﺀُﻩ ﺃﹶﺑﻴﺾ ﻣِﻦ ﺍﻟﻠﹶﺒﻦِ¼" .ﺥ ،ﻱ" ﻭﻏﲑﳘﺎ.
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kﻓﺈﻥ ﻛﺎﻥ ﺯﺍﺋﺪﺍﹰ ﻋﻠﻰ ﺍﻟﺜﻼﺛﻲ ﺃﻭ ﻛﺎﻥ ﻟﻮﻧﺎﹰ ﺃﻭ ﻋﻴﺒﺎﹰ ﳚـﺐ ﺃﻥ ﻳـﺒﲎ ½ﺃﻓﻌـﻞ¼l )(١
ﻣﻦ ﺛﻼﺛﻲ ﳎﺮﺩ ﻟﻴﺪﻝﹼ ﻋﻠﻰ ﻣﺒﺎﻟﻐﺔ ﻭﺷﺪﺓ ﻭﻛﺜـﺮﺓ ﺛﹸـﻢ ﻳـﺬﻛﺮ ﺑﻌـﺪﻩ ﻣـﺼﺪﺭ
ﺫﻟﻚ ﺍﻟﻔﻌﻞ ﻣﻨـﺼﻮﺑﺎﹰ ﻋﻠـﻰ ﺍﻟﺘﻤﻴﻴـﺰ ،ﻛﻤـﺎ ﺗﻘـﻮﻝ½ :ﻫـﻮ ﺃﺷـﺪ ﺇﺳـﺘﺨﺮﺍﺟﺎﹰ¼
ﻭ½ﺃﻗﻮﻯ ﲪﺮﺓ¼ ﻭ½ﺃﻗﺒﺢ ﻋﺮﺟﺎﹰ¼ ،ﻭﻗﻴﺎﺳﻪ ﺃﻥ ﻳﻜﻮﻥ ﻟﻠﻔﺎﻋﻞ ﻛﻤﺎ ﻣـﺮ ،ﻭﻗـﺪ )(٢
ﺟﺎﺀ ﻟﻠﻤﻔﻌﻮﻝ ﻗﻠﻴﻼﹰ ﳓﻮ½ :ﺃﻋﺬﺭ¼ ﻭ½ﺃﺷﻐﻞ¼ ﻭ½ﺃﺷﻬﺮ¼ ،ﻭﺍﺳـﺘﻌﻤﺎﻟﻪ ﻋﻠـﻰ )(٣
)(٤
) (١ﻗﻮﻟﻪ] :ﻓﺈﻥ ﻛﺎﻥ[ ﺃﻱ :ﺍﻟﻔﻌﻞ ﺍﻟﺬﻱ ﺃﺭﻳﺪ ﺗﻔﻀﻴﻞ ﺃﺻﻠﻪ ﻷﺣﺪ ﻋﻠﻰ ﻏﲑﻩ ،ﺯﺍﺋﺪﺍﹰ ﻋﻠﻰ ﺍﻟﺜﻼﺛﻲ ﺑﺄﻥ ﻛﺎﻥ ﺛﻼﺛﻴﺎ
ﻣﺰﻳﺪﺍﹰ ﻓﻴﻪ ﺃﻭ ﺭﺑﺎﻋﻴﺎ ﳎﺮﺩﺍﹰ ﺃﻭ ﻣﺰﻳﺪﺍﹰ ﻓﻴﻪ ،ﺃﻭ ﻛﺎﻥ ﺍﻟﺜﻼﺛﻲ ﺍﺮﺩ ﻟﻮﻧﺎﹰ ﺃﻭ ﻋﻴﺒﺎﹰ ﳚﺐ ﺃﻥ ﻳﺒﲎ ...ﺇﱁ ،ﻭﻗﻮﻟﻪ: ½ﻫﻮ ﺃﺷﺪ ﺍﺳﺘﺨﺮﺍﺟﺎﹰ¼ ﻣﺜﺎﻝ ﻟﻐﲑ ﺍﻟﺜﻼﺛﻲ ﺍﺮﺩ ،ﻭ½ﺃﻗﻮﻯ ﲪﺮﺓ¼ ﻣﺜﺎﻝ ﻟﻠﻮﻥ ،ﻭ½ﺃﻗﺒﺢ ﻋﺮﺟﺎﹰ¼ ﻣﺜﺎﻝ ﻟﻠﻌﻴﺐ.
) (٢ﻗﻮﻟﻪ] :ﻗﻴﺎﺳﻪ[ ﺃﻱ :ﻗﻴﺎﺱ ﺍﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﺷﺘﻘﺎﻗﻪ ﻟﻠﻔﺎﻋﻞ ﻻ ﻟﻠﻤﻔﻌﻮﻝ؛ ﻷﻥﹼ ﺍﻟﺘﻔﻀﻴﻞ ﳌﻦ ﻟﻪ ﺗﺄﺛﲑ
ﻓِﻲ ﺍﻟﻔﻌﻞ ﺑﺎﻟﺰﻳﺎﺩﺓ ﻭﺍﻟﻨﻘﺼﺎﻥ ،ﻭﻫﻮ ﺍﻟﻔﺎﻋﻞ ﻻ ﺍﳌﻔﻌﻮﻝ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﺍﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ ﻛﻤﺎ ﳚﺊ ﻟﺘﻔﻀﻴﻞ ﺍﻟﻔﺎﻋﻞ ﻗﻴﺎﺳﺎﹰ ﻛﺬﻟﻚ ﳚﺊ ﻟﺘﻔﻀﻴﻞ ﺍﻟﺼﻔﺔ ﺍﳌﺸﺒﻬﺔ ﻗﻴﺎﺳﺎﹰ ﳓﻮ½ :ﺃﻛﺮﻡ¼ ﻭ½ﺃﺣﺴﻦ¼ ،ﻓﻜﻼﻡ ﺍﳌﺺ ﳏﻤﻮﻝ ﻋﻠﻰ ﺣﺬﻑ ﺍﳌﻌﻄﻮﻑ ﺃﻱ :ﻗﻴﺎﺳﻪ ﺃﻥ ﻳﻜﻮﻥ ﻟﻠﻔﺎﻋﻞ ﻭﺍﻟﺼﻔﺔ ﺍﳌﺸﺒﻬﺔ" .ﻱ".
) (٣ﻗﻮﻟﻪ] :ﻗﺪ ﺟﺎﺀ ...ﺇﱁ[ ﺃﻱ :ﻭﻗﻠﹼﻤﺎ ﳚﺊ ﺍﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ ﻟﺘﻔﻀﻴﻞ ﺍﳌﻔﻌﻮﻝ ﻋﻠﻰ ﻏﲑ ﺍﻟﻘﻴﺎﺱ ﻗﻠﻴﻼﹰ ﺃﻱ: ﺯﻣﺎﻧﺎﹰ ﻗﻠﻴﻼﹰ ﺃﻭ ﳎﻴﺌﺎﹰ ﻗﻠﻴﻼﹰ ﳓﻮ½ :ﺃﻋﺬﺭ¼ ﻭ½ﺃﺷﻐﻞ¼ ﻭ½ﺃﺷﻬﺮ¼ ﳌﻦ ﻫﻮ ﺃﻛﺜﺮ ﻣﻌﺬﻭﺭﻳﺔ ﻭﺃﻛﺜﺮ ﻣﺸﻐﻮﻟﻴﺔ ﻭﺃﻛﺜﺮ ﻣﺸﻬﻮﺭﻳﺔ" .ﻱ".
) (٤ﻗﻮﻟﻪ] :ﺍﺳﺘﻌﻤﺎﻟﻪ[ ﺃﻱ :ﺍﺳﺘﻌﻤﺎﻝ ﺍﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ ﻓِﻲ ﺍﻟﻜﻼﻡ ﻭﺍﻗﻊ ﻋﻠﻰ ﺛﻠﺜﺔ ﺃﻭﺟﻪ :ﺇﻣﺎ ﻣﻀﺎﻑ ﺃﻭ ﻣﻌﺮﻑ
i
ﺑﺎﻟﻼﻡ ﺍﻟﻌﻬﺪﻳﺔ ﺃﻭ ﺑـ½ﻣِﻦ ،¼ﻭﺇﻧﻤﺎ ﻭﺟﺐ ﺍﺳﺘﻌﻤﺎﻝ ﺍﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ ﺑﺄﺣﺪ ﻫﺬﻩ ﺍﻷﻭﺟﻪ ﺍﻟﺜﻠﺜﺔ؛ ﻷﻥﹼ ﺍﻟﻐﺮﺽ ﻣﻦ ﺍﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ ﻫﻮ ﺗﻔﻀﻴﻞ ﺍﳌﻮﺻﻮﻑ ﻋﻠﻰ ﻏﲑﻩ ،ﻭﻫﺬﺍ ﺍﻟﻐﺮﺽ ﻻ ﳛﺼﻞ ﺇﻻﹼ ﺑﺄﺣﺪ ﻫﺬﻩ ﺍﻷﻭﺟﻪ؛ ﻷﺎ ﺗﺪﻝﹼ ﻋﻠﻰ ﺍﳌﻔﻀﻞ ﻋﻠﻴﻪ ،ﺃﻣﺎ ﺩﻻﻟﺔ ½ﻣِﻦ ¼ﻭﺍﻹﺿﺎﻓﺔِ ﻋﻠﻴﻪ ﻓﻈﺎﻫﺮ ،ﻭﺃﻣﺎ ﺩﻻﻟﺔ ﺍﻟﻼﻡ ﻋﻠﻴﻪ ﻓﻸﻧﻪ ﻳﺸﺎﺭ ﺎ ﺇﻟﹶﻰ ﺍﳌﻌﻴﻦ ﻓﻴﻜﻮﻥ ﺍﳌﻔﻀﻞ ﻋﻠﻴﻪ ﻣﻌﻬﻮﺩﺍﹰ ﻣﻨﻮﻳﺎ ،ﻭﻛﻠﻤﺔ ﺃﻭ ﻫﻬﻨﺎ ﳌﻨﻊ ﺍﳋﻠﻮ ﻭﺍﳉﻤﻊ ﻓﻼ ﳜﻠﻮ ﺍﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ ﻣﻦ ﺃﺣﺪ ﻫﺬﻩ ﺍﻷﻭﺟﻪ ﺍﻟﺜﻼﺛﺔ ﻭﻻ ﳚﺘﻤﻊ ﻓﻴﻪ ﺍﺛﻨﺎﻥ ﻣﻨﻬﺎ ﻓﻼ ﻳﻘﺎﻝ½ :ﺯﻳﺪ ﺃﻓﻀﻞ¼ ﺑﺪﻭﻥ ﺃﺣﺪ ﻣﻨﻬﺎ ،ﻭﻻ ½ﺯﻳﺪ ﺍﻷﻓﻀﻞ ﻣﻦ ﻋﻤﺮﻭ¼ ﻣﻊ ﺍﺛﻨﲔ ﻣﻨﻬﺎ ،ﻭﻳﺴﺘﺜﲎ ﻋﻦ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﺻﻮﺭﺗﺎﻥ ﺇﺣﺪﻳﻬﻤﺎ :ﻣﺎ ﺇﺫﺍ ﻋﻠﻢ ﺍﳌﻔﻀﻞ ﻋﻠﻴﻪ ﻓﺤﻴﻨﺌﺬ ﻳﻘﺪﺭ ½ﻣِﻦ ¼ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻟﻘﺮﻳﻨﺔ ﳓﻮ½ :ﺍﷲ ﺃﻛﱪ¼ ﺃﻱ :ﺃﻛﱪ ﻣﻦ ﻛﻞﹼ ﻛﺒﲑ ،ﻭﳓﻮ:
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kﺛﻼﺛﺔ ﺃﻭﺟﻪ ﺇﻣﺎ ﻣﻀﺎﻑ ﻛـ½ﺯﻳﺪ ﺃﻓﻀﻞ ﺍﻟﻘﻮﻡ¼ ،ﺃﻭﻣﻌﺮﻑ ﺑﺎﻟﻼﻡ ﳓﻮ½ :ﺯﻳـﺪl ﺍﻷﻓــﻀﻞ¼ ،ﺃﻭ ﺑـــ½ﻣِــﻦ ¼ﳓــﻮ½ :ﺯﻳــﺪ ﺃﻓــﻀﻞ ﻣــﻦ ﻋﻤــﺮﻭ¼ ،ﻭﳚــﻮﺯ ﰲ ﺍﻷﻭﻝ ﺍﻹﻓـﺮﺍﺩ ﻭﻣﻄﺎﺑﻘـﺔ ﺍﺳـﻢ ﺍﻟﺘﻔـﻀﻴﻞ ﻟﻠﻤﻮﺻـﻮﻑ ﳓـﻮ½ :ﺯﻳـﺪ ﺃﻓـﻀﻞ )(١
ﺍﻟﻘﻮﻡ¼ ﻭ½ﺍﻟﺰﻳﺪﺍﻥ ﺃﻓﻀﻞ ﺍﻟﻘﻮﻡ ﻭﺃﻓﻀﻼ ﺍﻟﻘـﻮﻡ¼ ﻭ½ﺍﻟﺰﻳـﺪﻭﻥ ﺃﻓـﻀﻞ ﺍﻟﻘـﻮﻡ
ﻭﺃﻓــﻀﻠﻮﺍ ﺍﻟﻘــﻮﻡ¼ ،ﻭﰲ ﺍﻟﺜــﺎﱐ ﳚــﺐ ﺍﳌﻄﺎﺑﻘــﺔ ﳓــﻮ¼ :ﺯﻳــﺪ ﺍﻷﻓــﻀﻞ¼ )(٢
ﻭ½ﺍﻟﺰﻳﺪﺍﻥ ﺍﻷﻓﻀﻼﻥ¼ ﻭ½ﺍﻟﺰﻳﺪﻭﻥ ﺍﻷﻓﻀﻠﻮﻥ¼ ،ﻭﰲ ﺍﻟﺜﺎﻟـﺚ ﳚـﺐ ﻛﻮﻧـﻪ )(٣
½ﺯﻳﺪ ﻛﺮﱘ ﻭﻋﻤﺮﻭ ﺃﻛﺮﻡ¼ ﺃﻱ :ﻣﻦ ﺯﻳﺪ ،ﻭﺍﻟﺜﺎﻧﻴﺔ :ﻣﺎ ﺇﺫﺍ ﺟﺮﺩ ﺍﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ ﻋﻦ ﻣﻌﲎ ﺍﻟﺘﻔﻀﻴﻞ ﺑﺎﻟﻌﺪﻝ؛ ﻷﻥﹼ ﺍﻻﺳﺘﻌﻤﺎﻝ ﺑﺄﺣﺪﻫﺎ ﻟﺒﻴﺎﻥ ﺍﻟﺘﻔﻀﻴﻞ ﻓﺈﺫﺍ ﺯﺍﻝ ﻋﻨﻪ ﻣﻌﲎ ﺍﻟﺘﻔﻀﻴﻞ ﺍﺳﺘﻐﲎ ﻋﻦ ﻫﺬﺍ ﺍﻻﺳﺘﻌﻤﺎﻝ ،ﻛﻤﺎ ﻓِﻲ ½ﺃﺧﺮ¼ ﻭ½ﲨﻊ¼ ﻓﺈﻧﻪ ﺧﺮﺝ ﻋﻦ ﻣﻌﲎ ﺍﻟﺘﻔﻀﻴﻞ ﻭﺻﺎﺭ ﲟﻌﲎ ﻏﲑ ،ﻭﻛﺬﺍ ½ﺍﻟﺪﻧﻴﺎ¼ ﺗﺄﻧﻴﺚ ﺍﻷﺩﱏ ﻣﻦ ﺍﻟﺪﻧﻮ، ﻭ½ﺍﳉﻠﻰ¼ ﺗﺄﻧﻴﺚ ﺍﻷﺟﻞ ﻣﻦ ﺍﳉﻼﻝ ﻓﺈﻧﻬﻤﺎ ﺧﺮﺟﺎ ﻋﻦ ﻣﻌﲎ ﺍﻟﺘﻔﻀﻴﻞ ﻓﺈﻥﹼ ﺍﻟﺪﻧﻴﺎ ﺻﺎﺭ ﺍﲰﺎﹰ ﻟﻠﺰﻣﺎﻥ ﺍﳌﺘﻘﺪﻡ ﻋﻠﻰ ﺍﻵﺧﺮﺓ ،ﻭﺍﳉﻠﻰ ﺻﺎﺭ ﺍﲰﺎﹰ ﻟﻠﺨﻄﹼﺔ ﺍﻟﻌﻈﻴﻤﺔ ،ﻭﳚﻮﺯ ﺍﺳﺘﻌﻤﺎﻝ ﺍﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ ﻋﺎﺭﻳﺎﹰ ﻋﻦ ﺍﻟﻮﺟﻮﻩ ﺍﻟﺜﻠﺜﺔ ﲜﻌﻠﻪ ﲟﻌﲎ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﻗﻴﺎﺳﺎﹰ ﻋﻨﺪ ﺍﳌﺒﺮﺩ ،ﻭﲰﺎﻋﺎﹰ ﻋﻨﺪ ﻏﲑﻩ ﻭﻫﻮ ﺍﻷﺻﺢ ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻫﻮ ﺃﹶﻫﻮﻥﹸ ﻋﻠﹶﻴﻪِ﴾]ﺍﻟﺮﻭﻡ [٢٧ :ﺇﺫ ﻟﻴﺲ ﺷﺊ ﺃﻫﻮﻥ ﻋﻠﻴﻪ ﺗﻌﺎﻟﹶﻰ ﻣﻦ ﺷﺊ" .ﻱ" ﻭﻏﲑﻩ.
) (١ﻗﻮﻟﻪ] :ﳚﻮﺯ ﻓِﻲ ﺍﻷﻭﻝ[ ﺃﻱ :ﻓِﻲ ﺍﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ ﺍﳌﻀﺎﻑ ﺍﻹﻓﺮﺍﺩ ﻭﺍﻟﺘﺬﻛﲑ ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﳌﻮﺻﻮﻑ ﻣﻔﺮﺩﺍﹰ ﺃﻭ ﺗﺜﻨﻴﺔ
ﺃﻭ ﲨﻌﺎﹰ ﻣﺬﻛﹼﺮﺍﹰ ﺃﻭ ﻣﺆﻧﺜﺎﹰ؛ ﻷﻧﻪ ﻣﺸﺎﺑِﻪ ﺑﺎﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ ﺍﳌﺴﺘﻌﻤﻞ ﺑـ½ﻣِﻦ ¼ﻓِﻲ ﺫﻛﺮ ﺍﳌﻔﻀﻞ ﻋﻠﻴﻪ ﻓﻴﻔﺮﺩ ﻛﻤﺜﻠﻪ ،ﻭﻛﺬﺍ ﳚﻮﺯ ﻣﻄﺎﺑﻘﺔ ﺍﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ ﺍﳌﻀﺎﻑ ﻟﻠﻤﻮﺻﻮﻑ ﻓِﻲ ﺍﻹﻓﺮﺍﺩ ﻭﺍﻟﺘﺜﻨﻴﺔ ﻭﺍﳉﻤﻊ ﻭﺍﻟﺘﺬﻛﲑ ﻭﺍﻟﺘﺄﻧﻴﺚ ،ﻭﺇﻧﻤﺎ ﺟﺎﺯ ﺍﳌﻄﺎﺑﻘﺔ ﻟﻜﻮﻧﻪ ﳐﺎﻟﻔﺎﹰ ﻟـ½ﺃﻓﻌﻞ ﻣﻦ¼ ﻓِﻲ ﺍﻟﻠﻔﻆ ﻣﻦ ﺣﻴﺚ ﻭﺟﻮﺩ ﺍﻹﺿﺎﻓﺔ ﻭﻋﺪﻣﻬﺎ ﻓِﻲ ½ﺃﻓﻌﻞ ﻣِﻦ" .¼ﻱ".
) (٢ﻗﻮﻟﻪ] :ﻭﻓِﻲ ﺍﻟﺜﺎﱐ[ ﺃﻱ :ﻓِﻲ ﺍﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ ﺍﳌﻌﺮﻑ ﺑﺎﻟﻼﻡ ﳚﺐ ﻣﻄﺎﺑﻘﺘﻪ ﻓِﻲ ﺍﻹﻓﺮﺍﺩ ﻭﺍﻟﺘﺜﻨﻴﺔ ﻭﺍﳉﻤﻊ ﻭﺍﻟﺘﺬﻛﲑ
ﻭﺍﻟﺘﺄﻧﻴﺚ ﻟﻠﻮﺻﻮﻑ ﻟﻮﺟﻮﺏ ﻣﻄﺎﺑﻘﺔ ﺍﻟﺼﻔﺔ ﳌﻮﺻﻮﻓﻬﺎ ﻣﻊ ﻋﺪﻡ ﻭﺟﻮﺩ ﺍﳌﺎﻧﻊ ،ﻭﻫﻮ ﺍﻻﻣﺘﺰﺍﺝ ﺑـ½ﻣِﻦ ¼ﺍﻟﺘﻔﻀﻴﻠﻴﺔ ﻟﻔﻈﹰﺎ ﻭﻣﻌﲎ ﻟﻌﺪﻡ ﺫﻛﺮ ﺍﳌﻔﻀﻞ ﻋﻠﻴﻪ ﺑﻌﺪ ﺍﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ ﺍﳌﻌﺮﻑ ﺑﺎﻟﻼﻡ ﲞﻼﻑ ﺍﳌﻀﺎﻑ ﻻﻣﺘﺰﺍﺟﻪ ﺑـ½ﻣِﻦ ¼ﺍﻟﺘﻔﻀﻴﻠﻴﺔ ﻣﻌﲎ ﻣﻦ ﺣﻴﺚ ﺫﻛﺮ ﺍﳌﻔﻀﻞ ﻋﻠﻴﻪ ﺑﻌﺪﻩ ،ﻭﲞﻼﻑ ﺍﳌﺴﺘﻌﻤﻞ ﺑـ½ﻣِﻦ ¼ﻻﻣﺘﺰﺍﺟﻪ ﺑـ½ﻣِﻦ ¼ﺍﻟﺘﻔﻀﻴﻠﻴﺔ ﻟﻔﻈﺎﹰ "ﻱ".
) (٣ﻗﻮﻟﻪ] :ﻭﻓِﻲ ﺍﻟﺜﺎﻟﺚ[ ﺃﻱ :ﻓِﻲ ﺍﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ ﺍﳌﺴﺘﻌﻤﻞ ﺑـ½ﻣِﻦ ¼ﳚﺐ ﻛﻮﻥ ﺍﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ ﻣﻔﺮﺩﺍﹰ ﻣﺬﻛﹼﺮﺍﹰ
i
ﺃﺑﺪﺍﹰ ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﻮﺻﻮﻑ ﻣﺜﻨﻰ ﺃﻭ ﳎﻤﻮﻋﺎﹰ ﺃﻭ ﻣﺆﻧﺜﺎﹰ ،ﻭﺇﻧﻤﺎ ﻭﺟﺐ ﻛﻮﻧﻪ ﻣﻔﺮﺩﺍﹰ ﻣﺬﻛﹼﺮﺍﹰ؛ ﻷﻧﻪ ﻋﻠﻰ ﺗﻘﺪﻳﺮ
j
Å
١٨٣
ﰲ
kــﺮﺩﺍﹰ ﻣــﺬﻛﹼﺮﺍﹰ ﺃﺑــﺪﺍﹰ ﳓــﻮ½ :ﺯﻳــﺪ ﻭﻫﻨــﺪ ﻭﺍﻟﺰﻳــﺪﺍﻥ ﻭﺍﳍﻨــﺪﺍﻥ ﻭﺍﻟﺰﻳــﺪﻭﻥl ﻣﻔ ﻭﺍﳍﻨﺪﺍﺕ ﺃﻓﻀﻞ ﻣﻦ ﻋﻤﺮﻭ¼ ،ﻭﻋﻠـﻰ ﺍﻷﻭﺟـﻪ ﺍﻟﺜﻠﺜـﺔ ﻳـﻀﻤﺮ ﻓﻴـﻪ ﺍﻟﻔﺎﻋـﻞ )(١
ﻭﻫﻮ ﻳﻌﻤـﻞ ﰲ ﺫﻟـﻚ ﺍﳌـﻀﻤﺮ ﻭﻻ ﻳﻌﻤـﻞ ﰲ ﺍﳌﻈﻬـﺮ ﺃﺻـﻼﹰ ﺇﻻﹼ ﰲ ﻣﺜـﻞ )(٢
)(٣
)(٤
ﻟﺰﻭﻡ ﺍﳌﻄﺎﺑﻘﺔ ﺇﻣﺎ ﺃﻥ ﺗﻮﺭﺩ ﺍﻟﻌﻼﻣﺔ ﻗﺒﻞ ½ﻣِﻦ ¼ﺃﻭ ﺑﻌﺪﻫﺎ ﻓﻌﻠﻰ ﺍﻷﻭﻝ ﻳﻠﺰﻡ ﺇﺟﺮﺍﺀ ﺍﻟﻌﻼﻣﺔ ﻓِﻲ ﻭﺳﻂ ﺍﻟﻜﻠﻤﺔ ﺣﻜﻤﺎﹰ ﻭﻫﻮ ﻻ ﳚﻮﺯ ،ﻭﻋﻠﻰ ﺍﻟﺜﺎﻧِﻲ ﻳﻠﺰﻡ ﺇﺟﺮﺍﺀ ﺍﻟﻌﻼﻣﺔ ﻋﻠﻰ ﻛﻠﻤﺔ ﺃﺧﺮﻯ ﻭﻫﻮ ﺑﺎﻃﻞ" .ﺳﻦ" ﻭﻏﲑﻩ.
) (١ﻗﻮﻟﻪ] :ﻋﻠﻰ ﺍﻷﻭﺟﻪ ﺍﻟﺜﻠﺜﺔ[ ﺃﻱ :ﺍﳌﺬﻛﻮﺭﺓ ﺍﻟﹼﱵ ﳚﺐ ﺍﺳﺘﻌﻤﺎﻝ ﺍﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ ﺑﺄﺣﺪﻫﺎ.
) (٢ﻗﻮﻟﻪ] :ﻭﻫﻮ[ ﺃﻱ :ﺍﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ ﻳﻌﻤﻞ ﻓِﻲ ﺫﻟﻚ ﺍﳌﻀﻤﺮ ﺍﻟﹼﺬﻱ ﻫﻮ ﻓﺎﻋﻞ ﺑﻼ ﺷﺮﻁ ﻣﻊ ﻛﻮﻧﻪ ﺿﻌﻴﻔﺎﹰ؛ ﻷﻥﹼ
ﺍﻟﻌﻤﻞ ﻓِﻲ ﺍﳌﻀﻤﺮ ﺃﻳﻀﺎﹰ ﺿﻌﻴﻒ ﻻ ﻳﻈﻬﺮ ﺃﺛﺮﻩ ﻓﻼ ﳛﺘﺎﺝ ﺇﻟﹶﻰ ﻗﻮﺓ ﺍﻟﻌﺎﻣﻞ ،ﻭﺃﻣﺎ ﺍﻟﻈﺮﻑ ﻭﺍﳊﺎﻝ ﻭﺍﻟﺘﻤﻴﻴﺰ ﻓﻴﻌﻤﻞ ﻓﻴﻬﺎ ﺃﻳﻀﺎﹰ ﺑﻼ ﺷﺮﻁ؛ ﻷﻥﹼ ﺍﻟﻈﺮﻑ ﻭﺍﳊﺎﻝ ﻳﻜﻔﻴﻬﻤﺎ ﺭﺍﺋﺤﺔ ﻣﻦ ﺍﻟﻔﻌﻞ ﳓﻮ½ :ﺯﻳﺪ ﺃﺣﺴﻦ ﻣﻨﻚ ﺍﻟﻴﻮﻡ ﺭﺍﻛﺒﺎﹰ¼ ،ﻭﺍﻟﺘﻤﻴﻴﺰ ﻳﻨﺼﺒﻪ ﻣﺎ ﳜﻠﻮ ﻋﻦ ﻣﻌﲎ ﺍﻟﻔﻌﻞ ﺃﻳﻀﺎﹰ ﳓﻮ½ :ﺭﻃﻞ ﺯﻳﺘﺎﹰ¼ ﻓﻨﺼﺒﻪ ﲟﺎ ﻓﻴﻪ ﻣﻌﲎ ﺍﻟﻔﻌﻞ ﺃﻭﱃ ،ﻭﺃﻣﺎ ﺍﳌﻔﻌﻮﻝ ﻣﻌﻪ ﻭﺍﳌﻔﻌﻮﻝ ﻟﻪ ﻓﻴﻌﻤﻞ ﻓﻴﻬﻤﺎ ﺃﻳﻀﺎﹰ؛ ﻷﻥﹼ ﺍﻟﻌﺎﻣﻞ ﺍﻟﻀﻌﻴﻒ ﻳﻘﻮﻱ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺑﻮﺍﺳﻄﺔ ﺣﺮﻑ ﺍﳉﺮ ﻟﻔﻈﺎﹰ ﻛﻤﺎ ﻓِﻲ ﺍﳌﻔﻌﻮﻝ ﻣﻌﻪ ﺃﻭ ﺗﻘﺪﻳﺮﺍﹰ ﻛﻤﺎ ﻓِﻲ ﺍﳌﻔﻌﻮﻝ ﻟﻪ" .ﺳﻦ".
) (٣ﻗﻮﻟﻪ] :ﻭﻻ ﻳﻌﻤﻞ[ ﺃﻱ :ﺍﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ ﻓِﻲ ﺍﻻﺳﻢ ﺍﳌﻈﻬﺮ ﺃﺻﻼﹰ ﻓﺎﻋﻼﹰ ﻛﺎﻥ ﺍﻻﺳﻢ ﺍﻟﻈﺎﻫﺮ ﺃﻭ ﻣﻔﻌﻮﻻﹰ ﺑﻪ،
ﺍﳊﺎﺻﻞ ﺃﻥﹼ ﺍﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ ﻻ ﻳﻌﻤﻞ ﻓِﻲ ﺍﳌﻔﻌﻮﻝ ﻣﻀﻤﺮﺍﹰ ﻛﺎﻥ ﺍﳌﻔﻌﻮﻝ ﺃﻭ ﻣﻈﻬﺮﺍﹰ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﺑﻮﺍﺳﻄﺔ ﺣﺮﻑ ﺍﳉﺮ ،ﻭﻻ ﻳﻌﻤﻞ ﻓِﻲ ﺍﻟﻔﺎﻋﻞ ﺃﻳﻀﺎﹰ ﺇﺫﺍ ﻛﺎﻥ ﻣﻈﻬﺮﺍﹰ ﺇﻻﹼ ﺑﺸﺮﺍﺋﻂ ﺃﺷﺎﺭ ﺇﻟﻴﻬﺎ ﺍﳌﺺ ﻓِﻲ ﺍﳌﱳ؛ ﻷﻥﹼ ﺍﻟﻌﻤﻞ ﻓِﻲ ﺍﳌﻈﻬﺮ ﻗﻮﻱ ﻓﺎﺣﺘﺎﺝ ﺇﻟﹶﻰ ﺍﻟﺸﺮﻁ ،ﻭﺇﻧﻤﺎ ﻻ ﻳﻌﻤﻞ ﺍﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ ﻓِﻲ ﺍﳌﻈﻬﺮ ﻏﲑ ﻣﺎ ﺍﺳﺘﺜﲏ ﻓِﻲ ﺍﳌﱳ؛ ﻷﻥﹼ ﺍﻟﺼﻔﺎﺕ ﺇﻧﻤﺎ ﺗﻌﻤﻞ ﲟﺸﺎﺔ ﺍﻟﻔﻌﻞ ﻛﺎﲰﻲ ﺍﻟﻔﺎﻋﻞ ﻭﺍﳌﻔﻌﻮﻝ ﺃﻭ ﲟﺸﺎﺔ ﻣﺎ ﻳﺸﺎﺑﻪ ﺍﻟﻔﻌﻞ ﻛﺎﻟﺼﻔﺔ ﺍﳌﺸﺒﻬﺔ؛ ﻓﺈﻧﻬﺎ ﺗﻌﻤﻞ ﲟﺸﺎﺔ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﺍﳌﺸﺎﺑﻪ ﺍﻟﻔﻌﻞﹶ ،ﻭﺍﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ ﳜﺎﻟﻒ ﺍﻟﻔﻌﻞ ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ ﻳﺪﻝﹼ ﻋﻠﻰ ﺍﻟﺰﻳﺎﺩﺓ ﻭﻫﻮ ﺍﻟﺘﻔﻀﻴﻞ ﻭﺍﻟﻔﻌﻞ ﻻ ﻳﺪﻝﹼ ﻋﻠﻴﻬﺎ ،ﻭﻛﺬﺍ ﳜﺎﻟﻒ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ ﻻ ﻳﺜﻨﻰ ﻭﻻ ﳚﻤﻊ ﻓﻴﻤﺎ ﻫﻮ ﺃﺻﻞ ﺍﺳﺘﻌﻤﺎﻻﺗﻪ ﻭﻫﻮ ﺍﺳﺘﻌﻤﺎﻟﻪ ﺑـ½ﻣِﻦ ،¼ﻓﻸﺟﻞ ﻫﺬﻩ ﺍﳌﺨﺎﻟﻔﺔ ﻻ ﻳﻌﻤﻞ ﻓِﻲ ﺍﳌﻔﻌﻮﻝ ﺑﻼ ﻭﺍﺳﻄﺔ ﻭﻻ ﻓِﻲ ﺍﻟﻔﺎﻋﻞ ﻣﻈﻬﺮﺍﹰ؛ ﻷﻤﺎ ﻣﻦ ﻣﻌﻤﻮﻻﺕ ﻗﻮﻳﺔ" .ﻱ".
) (٤ﻗﻮﻟﻪ] :ﺇﻻﹼ ﻓِﻲ ﻣﺜﻞ ...ﺇﱁ[ ﺍﺳﺘﺜﻨﺎﺀ ﻣﻦ ﻗﻮﻟﻪ½ :ﻭﻻ ﻳﻌﻤﻞ ﻓِﻲ ﺍﳌﻈﻬﺮ¼ ﺃﻱ :ﺍﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ ﻻ ﻳﻌﻤﻞ ﻓِﻲ
i
ﺍﻻﺳﻢ ﺍﻟﻈﺎﻫﺮ ﺇﻻﹼ ﻓِﻲ ﻣﺜﻞ ﻗﻮﳍﻢ ...ﺇﱁ ،ﻭﻓِﻲ ﺍﺳﺘﺜﻨﺎﺀ ﻣﺜﻞ ﻗﻮﳍﻢ ﺇﺷﺎﺭﺓ ﺇﻟﹶﻰ ﺍﻟﺸﺮﺍﺋﻂ ﺍﻟﹼﱵ ﻳﻌﻤﻞ ﺎ ﺍﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ ﰲ ﺍﻻﺳﻢ ﺍﻟﻈﺎﻫﺮ ،ﻭﻫﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ ﺟﺎﺭﻳﺎﹰ ﻋﻠﻰ ﺷﻲﺀ ﺑﺄﻥ ﻳﻜﻮﻥ ﰲ ﺍﻟﻠﻔﻆ ﺻﻔﺔ ﻟﻪ
j
Å
١٨٤
ﰲ
kﻟِﻬﻢ½ :ﻣﺎ ﺭﺃﻳﺖ ﺭﺟﻼﹰ ﺃﺣﺴﻦ ﰲ ﻋﻴﻨـﻪ ﺍﻟﻜﺤـﻞ ﻣﻨـﻪ ﰲ ﻋـﲔ ﺯﻳـﺪ¼ ﻓـﺈﻥﹼl ﻗﻮ )(١
ﺍﻟﻜﺤﻞ ﻓﺎﻋﻞ ﻟـ½ﺃﺣﺴﻦ¼ ،ﻭﻫﻬﻨﺎ ﲝﺚ. )(٢
ﻭﻫﻮ ﺃﻋﻨِﻲ :ﺍﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ ﻓِﻲ ﺍﳌﻌﲎ ﺻﻔﺔ ﳌﺘﻌﻠﹼﻖ ﺫﻟﻚ ﺍﻟﺸﻲﺀ ،ﻭﻣﺘﻌﻠﹼﻖ ﺫﻟﻚ ﺍﻟﺸﻲﺀ ﻣﻔﻀﻞ ﺑﺎﻋﺘﺒﺎﺭ ﺫﻟﻚ ﺍﻟﺸﻲﺀ ﻭﻣﻔﻀﻞ ﻋﻠﻴﻪ ﺑﺎﻋﺘﺒﺎﺭ ﻏﲑ ﺫﻟﻚ ﺍﻟﺸﻲﺀ ﺣﺎﻝ ﻛﻮﻥ ﺍﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ ﻣﻨﻔﻴﺎ ﻛﻤﺎ ﰲ ﻗﻮﳍﻢ½ :ﻣﺎ ﺭﺃﻳﺖ ﺭﺟﻼﹰ ﺃﺣﺴﻦ ﰲ ﻋﻴﻨﻪ ﺍﻟﻜﺤﻞ ﻣﻨﻪ ﰲ ﻋﲔ ﺯﻳﺪ¼ ﻓـ½ﺃﺣﺴﻦ¼ ﺟﺎﺭٍ ﻋﻠﻰ ﺷﻲﺀ ﻭﻫﻮ ½ﺭﺟﻼﹰ¼ ﺣﻴﺚ ﻭﻗﻊ ﰲ ﺍﻟﻠﻔﻆ ﺻﻔﺔ ﻟﻪ ﻭﻫﻮ ﺃﻱ½ :ﺃﺣﺴﻦ¼ ﰲ ﺍﳌﻌﲎ ﺻﻔﺔ ﳌﺘﻌﻠﹼﻖ ﺫﻟﻚ ﺍﻟﺸﻲﺀ ﻭﻫﻮ ½ﺍﻟﻜﺤﻞ¼ ﻭﻫﻮ ﻣﻔﻀﻞ ﺑﺎﻋﺘﺒﺎﺭ ﺫﻟﻚ ﺍﻟﺸﻲﺀ ﺣﻴﺚ ﻧﻔِﻲ ﻛﻮﻧﻪ ﻣﻔﻀﻼﹰ ﺑﺎﻋﺘﺒﺎﺭ ﺭﺟﻞ ﻣﺎ ،ﻭﻣﻔﻀﻞ ﻋﻠﻴﻪ ﺑﺎﻋﺘﺒﺎﺭ ﻏﲑﻩ ﺃﻱ :ﺑﺎﻋﺘﺒﺎﺭ ﻋﲔ ﺯﻳﺪ ،ﺣﻴﺚ ﻧﻔِﻲ ﻛﻮﻥ ﺍﻟﻜﺤﻞ ﻣﻔﻀﻼﹰ ﻋﻠﻴﻪ ﰲ ﻋﻴﻨﻪ ﺣﺎﻝ ﻛﻮﻥ ﺍﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ ﻣﻨﻔﻴﺎ ،ﻓﺎﳌﻘﺼﻮﺩ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻣﺪﺡ ﺍﻟﻜﺤﻞ ﰲ ﻋﲔ ﺯﻳﺪ ﺑﻨﻔﻲ ﺗﻔﻀﻴﻠﻪ ﰲ ﻋﲔ ﺭﺟﻞ ﻣﺎ ﻋﻠﻴﻪ" .ﻱ".
) (١ﻗﻮﻟﻪ] :ﻣﺎ ﺭﺃﻳﺖ ...ﺇﱁ[ ﻛﻠﻤﺔ ½ﻣﺎ¼ ﻧﺎﻓﻴﺔ ،ﻭﻗﻮﻟﻪ½ :ﺭﺟﻼﹰ¼ ﻣﻔﻌﻮﻝ ½ﻣﺎ ﺭﺃﻳﺖ¼ ،ﻭﻗﻮﻟﻪ½ :ﺃﺣﺴﻦ¼ ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺃﻧﻪ
ﺻﻔﺔ ﺳﺒﺒﻴﺔ ﻟـ½ﺭﺟﻼﹰ¼ ﻓِﻲ ﺍﻟﻠﻔﻆ ،ﻭﻓِﻲ ﺍﳌﻌﲎ ﺻﻔﺔ ﳌﺘﻌﻠﹼﻘﻪ ﻭﻫﻮ ﺍﻟﻜﺤﻞ ،ﻭﻫﻮ ﻣﺴﺒﺐ ﻣﺸﺘﺮﻙ ﺑﲔ ﻋﲔ ﺍﻟﺮﺟﻞ ﻭﺑﲔ ﻋﲔ ﺯﻳﺪ ،ﻣﻔﻀﻞ ﺑﺎﻋﺘﺒﺎﺭ ﻋﲔ ﺍﻟﺮﺟﻞ ﻭﻣﻔﻀﻞ ﻋﻠﻴﻪ ﺑﺎﻋﺘﺒﺎﺭ ﻋﲔ ﺯﻳﺪ ،ﻭﻗﻮﻟﻪ½ :ﻓِﻲ ﻋﻴﻨﻪ¼ ﻭﻗﻮﻟﻪ½ :ﻓِﻲ ﻋﲔ ﺯﻳﺪ¼ ﻇﺮﻓﺎﻥ ﺃﻭ ﺣﺎﻻﻥ ،ﻭﺇﻧﻤﺎ ﺍﺷﺘﺮﻁ ﻛﻮﻧﻪ ﻣﻨﻔﻴﺎ ﻟﻴﺼﲑ ﲟﻌﲎ ﺃﺻﻞ ﺍﻟﻔﻌﻞ؛ ﻷﻥ ﺍﻟﻨﻔﻲ ﺇﺫﺍ ﺩﺧﻞ ﻋﻠﻰ ﺍﳌﻘﻴﺪ ﻳﻜﻮﻥ ﺍﳌﺘﺒﺎﺩﺭ ﺭﺟﻮﻉ ﺫﻟﻚ ﺍﻟﻨﻔﻲ ﺇﻟﹶﻰ ﺍﻟﻘﻴﺪ ،ﻓﺎﳌﻘﻴﺪ ﺣﻴﻨﺌﺬ ﺑﺎﻕ ﻋﻠﻰ ﺣﺎﻟﻪ ﻭﻳﺰﻭﻝ ﻋﻨﻪ ﺑﺎﻟﻨﻔﻲ ﺍﻟﺰﻳﺎﺩﺓﹸ ،ﻓﻴﻜﻮﻥ ﻣﻌﲎ ﻗﻮﳍﻢ½ :ﻣﺎ ﺭﺃﻳﺖ ...ﺇﱁ¼ ﻫﻮ ﻧﻔﻲ ﺣﺴﻦ ﺍﻟﺰﻳﺎﺩﺓ ﻣﻦ ﺍﻟﺮﺟﻞ ،ﻭﻳﻜﻮﻥ ﺍﻟﻨﻔﻲ ﺭﺍﺟﻌﺎﹰ ﺇﻟﹶﻰ ﺍﻟﺰﻳﺎﺩﺓ ﻓﺄﺻﻞ ﺍﳊﺴﻦ ﺑﺎﻕ، ﻓﻬﻮ ﻣﺜﻞ ﻗﻮﻟﻨﺎ½ :ﻣﺎ ﺭﺃﻳﺖ ﺭﺟﻼﹰ ﻋﺎﳌﺎﹰ¼ ﻓﺈﻧﻪ ﻳﺮﺟﻊ ﺍﻟﻨﻔﻲ ﺇﻟﹶﻰ ﺍﻟﻌﻠﻢ ﻻ ﺇﻟﹶﻰ ﺍﻟﺮﺟﻞ ﻧﻔﺴﻪ ﻓﺈﻧﻪ ﻣﻮﺟﻮﺩ ﻻ ﳏﺎﻟﺔ، ﻓﺼﺎﺭ ﺃﺣﺴﻦ ﻓِﻲ ﺍﳌﺜﺎﻝ ﲟﻌﲎ ½ﺣﺴﻦ¼ ﺃﻱ :ﲟﻌﲎ ﻓﻌﻞ ،ﻓﻴﻌﻤﻞ ﻋﻤﻠﻪ ﻣﺜﻠﻪ ﻇﺎﻫﺮﺍﹰ ﻛﺎﻥ ﺍﳌﻌﻤﻮﻝ ﺃﻭ ﻣﻀﻤﺮﺍﹰ" .ﻱ".
) (٢ﻗﻮﻟﻪ] :ﻫﻬﻨﺎ[ ﺃﻱ :ﻓِﻲ ﻣﺴﺌﻠﺔ ﺍﻻﺳﺘﺸﻬﺎﺩ ،ﻭﺍﻟﺒﺤﺚ ﻓِﻲ ﺍﻷﺻﻞ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﳉﺪﻝ ﻭﻫﻮ ﺗﻌﺎﺭﺽ
i
ﺍﳌﺘﻨﺎﺯﻋﲔ ﻓِﻲ ﺍﻟﻜﻼﻡ ﻟﻈﻬﻮﺭ ﺍﳊﻖ ﺃﻭ ﺗﻐﻠﺐ ﺍﻟﻈﻦ ،ﻭﺍﳌﻘﺼﻮﺩ ﻣﻨﻪ ﻓِﻲ ﻣﺜﻞ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﻣﺎ ﻳﺘﻀﻤﻦ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﻜﻼﻡ ،ﰒﹼ ﺍﻟﺒﺤﺚ ﺍﳌﺘﺮﻭﻙ ﳎﻤﻼﹰ ﻫﻬﻨﺎ ﻣﺎ ﺑﲔ ﰲ ﺑﻌﺾ ﻛﺘﺐ ﺍﻟﻨﺤﻮ ﺳﻴﻤﺎ ﻓِﻲ "ﻛﺎ" ،ﻭﻫﻮ ﺃﻧﻪ ﳚﻮﺯ ﻓِﻲ ﻫﺬﻩ ﺍﳌﺴﺌﻠﺔ ﺃﻥ ﻳﻘﺎﻝ ﺑﻌﺒﺎﺭﺓ ﺃﺧﺮﻯ ﺃﺧﺼﺮ ﻣﻦ ﺍﻷﻭﱃ ﻣﻊ ﻛﻮﻥ ﻣﻌﻨﺎﳘﺎ ﻭﺍﺣﺪﺍﹰ ﻭﻫﻲ½ :ﻣﺎ ﺭﺃﻳﺖ ﺭﺟﻼﹰ ﺃﺣﺴﻦ ﻓِﻲ ﻋﻴﻨﻪ ﺍﻟﻜﺤﻞ ﻣﻦ ﻋﲔ ﺯﻳﺪ¼ ﻓﺎﺧﺘﺼﺎﺭﻩ ﲝﺬﻑ ﺍﳌﻀﺎﻑ ﻣﻦ ﳎﺮﻭﺭ ½ﻣﻦ¼ ﻭﻫﻮ ﺍﻟﻌﲔ؛ ﺇﺫ ﺍﻟﺘﻘﺪﻳﺮ½ :ﻣﻦ ﻛﺤﻞ ﻋﲔ ﺯﻳﺪ¼؛ ﻷﻥﹼ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺗﻔﻀﻴﻞ ﺍﻟﻜﺤﻞ ﻋﻠﻰ ﺍﻟﻜﺤﻞ ﻻ ﺗﻔﻀﻴﻞ ﺍﻟﻜﺤﻞ ﻋﻠﻰ ﺍﻟﻌﲔ ،ﻭﺃﻳﻀﺎﹰ ﳚﻮﺯ ﺃﻥ ﻳﻘﺎﻝ ﻓﻴﻬﺎ ﺑﻌﺒﺎﺭﺓ ﺛﺎﻟﺜﺔ ﻭﻫﻲ½ :ﻣﺎ ﺭﺃﻳﺖ ﻛﻌﲔ ﺯﻳﺪ ﺃﺣﺴﻦ ﻓﻴﻬﺎ ﺍﻟﻜﺤﻞ¼ ﺃﻱ :ﺑﺘﻘﺪﱘ ﺫﻛﺮ ﺍﻟﻌﲔ ﻋﻠﻰ ½ﺃﺣﺴﻦ¼ ﺍﻟﺘﻔﻀﻴﻞ ﻣﻦ ﻏﲑ ﺫﻛﺮ ½ﻣِﻦ ¼ﻣﻌﻬﺎ" .ﻱ".
١٨٥
j
ﰲ
ﺍﻟﺜﺎﻧﻲ :ﰲ ﺍﻟﻔﻌﻞ ﻭﻗﺪ ﺳﺒﻖ ﺗﻌﺮﻳﻔﻪ ،ﻭﺃﻗﺴﺎﻣﻪ ﺛﻼﺛﺔ :ﻣﺎﺽ ﻭﻣﻀﺎﺭﻉl k ﺍﻟﻘﺴﻢ ِ )(١
ﻭﺃﻣﺮ ،ﺍﻷﻭﻝ :ﺍﳌﺎﺿﻲ ﻭﻫﻮ ﻓﻌﻞ ﺩ ﹼﻝَ ﻋﻠﻰ ﺯﻣﺎﻥ ﻗﺒﻞ ﺯﻣﺎﻧﻚ ،ﻭﻫﻮ ﻣﺒﲏ )(٣
)(٢
ﻋﻠﻰ ﺍﻟﻔﺘﺢ ﺇﻥ ﻟﹶﻢ ﻳﻜﻦ ﻣﻌﻪ ﺿﻤﲑ ﻣﺮﻓﻮﻉ ﻣﺘﺤﺮﻙ ﻭﻻ ﻭﺍﻭ ﻛـ½ﺿﺮﺏ¼، )(٥
)(٤
ﻭﻣﻊ ﺍﻟﻀﻤﲑ ﺍﳌﺮﻓﻮﻉ ﺍﳌﺘﺤﺮﻙ ﻋﻠﻰ ﺍﻟﺴﻜﻮﻥ ﻛـ½ﺿﺮﺑﺖ¼ ،ﻭﻋﻠﻰ ﺍﻟﻀﻢ )(٦
)(٧
) (١ﻗﻮﻟﻪ] :ﺃﻗﺴﺎﻣﻪ[ ﺃﻱ :ﺃﻗﺴﺎﻡ ﺍﻟﻔﻌﻞ ،ﻭﺇﻧﻤﺎ ﺍﳓﺼﺮ ﺍﻟﻔﻌﻞ ﰲ ﺍﻷﻗﺴﺎﻡ ﺍﻟﺜﻠﺜﺔ؛ ﻷﻧﻪ ﻻ ﳜﻠﻮ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺇﺧﺒﺎﺭﻳﺎ ﺃﻭ ﺇﻧﺸﺎﺋﻴﺎ ﻓﺈﻥ ﻛﺎﻥ ﺍﻷﻭﻝ ﻓﻼ ﳜﻠﻮ ﺃﻳﻀﺎﹰ ﺇﻣﺎ ﺃﻥ ﻳﺘﻌﺎﻗﺐ ﻋﻠﻰ ﺃﻭﻟﻪ ﺃﺣﺪ ﺍﻟﺰﻭﺍﺋﺪ ﺍﻷﺭﺑﻌﺔ ﺃﻭ ﻻ ﻓﺎﻷﻭﻝ ﻣﺎﺽ ،ﻭﺍﻟﺜﺎﱐ ﻣﻀﺎﺭﻉ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺜﺎﱐ ﻓﻬﻮ ﺃﻣﺮ "ﻱ".
َ) (٢ﻗﻮﻟﻪ] :ﻓﻌﻞ ﺩﻝﹼ ...ﺇﱁ[ ﺷﺎﻣﻞ ﳉﻤﻴﻊ ﺍﻷﻓﻌﺎﻝ ،ﻭﻗﻮﻟﻪ½ :ﻗﺒﻞ ﺯﻣﺎﻧﻚ¼ ﳜﺮﺝ ﻣﺎ ﻋﺪﺍ ﺍﳌﺎﺿﻲ ،ﰒﹼ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺪﻻﻟﺔ ﺍﻟﺪﻻﻟﺔ ﲝﺴﺐ ﺍﻟﻮﺿﻊ ،ﻓﻼ ﻳﻨﺘﻘﺾ ﺍﳊﺪ ﺑﻨﺤﻮ ½ﺇﻥ ﺿﺮﺑﺖ¼ ﻭ½ﱂ ﺗﻀﺮﺏ¼ ﲨﻌﺎﹰ ﻭﻣﻨﻌﺎﹰ؛ ﻷﻥﹼ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺒﺎﻝ ﰲ ﺍﻷﻭﻝ ﺣﺼﻞ ﺑﻌﺎﺭﺽ ﺃﺩﺍﺓ ﺍﻟﺸﺮﻁ ﻻ ﺑﺎﻟﻮﺿﻊ ،ﻭﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺍﳌﺎﺿﻲ ﰲ ﺍﻟﺜﺎﱐ ﺣﺼﻞ ﺑﻌﺮﻭﺽ ½ﱂ¼ ﻻ ﺑﺎﻟﻮﺿﻊ" .ﻱ".
) (٣ﻗﻮﻟﻪ] :ﻭﻫﻮ[ ﺃﻱ :ﺍﳌﺎﺿﻲ ،ﻣﺒﲏ ﻋﻠﻰ ﺍﻟﻔﺘﺢ ﻭﻫﻮ ﺃﻋﻢ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻟﻔﻈﺎﹰ ﻛـ½ﺿﺮﺏ¼ ﺃﻭ ﺗﻘﺪﻳﺮﹰﺍ ﻛـ½ﺭﻣﻰ¼ ،ﺃﻣﺎ ﻛﻮﻥ ﺍﳌﺎﺿﻲ ﻣﺒﻨﻴﺎ ﻓﻸﻥﹼ ﺍﻷﺻﻞ ﰲ ﺍﻷﻓﻌﺎﻝ ﺍﻟﺒﻨﺎﺀ ﻟﻌﺪﻡ ﻭﺟﻮﺩ ﻋﻠﹼﺔ ﺍﻹﻋﺮﺍﺏ ﻭﻫﻲ ﻋﺮﻭﺽ ﺍﳌﻌﺎﱐ ﺍﳌﻌﺘﻮﺭﺓ ﻋﻠﻴﻪ ﻭﺍﳌﺸﺎﺔ ﺑﺎﻻﺳﻢ ﻣﺸﺎﺔ ﺗﺎﻣﺔ ،ﻭﺃﻣﺎ ﻛﻮﻧﻪ ﻣﺒﻨﻴﺎ ﻋﻠﻰ ﺍﳊﺮﻛﺔ ﻣﻊ ﺃﻥﹼ ﺍﻷﺻﻞ ﰲ ﺍﻟﺒﻨﺎﺀ ﺍﻟﺴﻜﻮﻥ ﻓﻠﻤﺸﺎﺘﻪ ﺍﳌﻀﺎﺭﻉ ﰲ ﻭﻗﻮﻋﻪ ﻣﻮﻗﻊ ﺍﻻﺳﻢ ﳓﻮ½ :ﻣﺮﺭﺕ ﺑﺮﺟﻞ ﺿﺮﺏ¼ ﰲ ﻣﻮﻗﻊ ½ﺿﺎﺭﺏ¼ ،ﻭﺃﻣﺎ ﻛﻮﻧﻪ ﻣﺒﻨﻴﺎ ﻋﻠﻰ ﺍﻟﻔﺘﺢ ﻓﻸﻧﻪ ﺃﺧﻒ ﺍﳊﺮﻛﺎﺕ" .ﺳﻦ". ) (٤ﻗﻮﻟﻪ] :ﺿﻤﲑ ﻣﺮﻓﻮﻉ ...ﺇﱁ[ ﻷﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻣﻌﻪ ﺿﻤﲑ ﻣﺮﻓﻮﻉ ﻣﺘﺤﺮﻙ ﻓﻼ ﻳﻜﻮﻥ ﻣﺒﻨﻴﺎ ﻋﻠﻰ ﺍﻟﻔﺘﺢ.
) (٥ﻗﻮﻟﻪ] :ﻭﻻ ﻭﺍﻭ[ ﺃﻱ :ﻭﻻ ﻳﻜﻮﻥ ﻣﻌﻪ ﻭﺍﻭ؛ ﻷﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻣﻌﻪ ﻭﺍﻭ ﻓﻼ ﻳﻜﻮﻥ ﻣﺒﻨﻴﺎ ﻋﻠﻰ ﺍﻟﻔﺘﺢ.
) (٦ﻗﻮﻟﻪ] :ﻋﻠﻰ ﺍﻟﺴﻜﻮﻥ[ ﺃﻱ :ﺇﺫﺍ ﻛﺎﻥ ﻣﻊ ﺍﳌﺎﺿﻲ ﺿﻤﲑ ﻣﺮﻓﻮﻉ ﻣﺘﺤﺮﻙ ﻓﻬﻮ ﻣﺒﲏ ﻋﻠﻰ ﺍﻟﺴﻜﻮﻥ ،ﻭﺇﻧﻤﺎ ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺎﺿﻲ ﻣﻊ ﺍﻟﻀﻤﲑ ﺍﳌﺮﻓﻮﻉ ﺍﳌﺘﺤﺮﻙ ﻣﺒﻨﻴﺎ ﻋﻠﻰ ﺍﻟﺴﻜﻮﻥ؛ ﻟﺌﻼﹼ ﻳﻠﺰﻡ ﺗﻮﺍﱄ ﺃﺭﺑﻊ ﺣﺮﻛﺎﺕ ﻓﻴﻤﺎ ﻫﻮ ﻛﺎﻟﻜﻠﻤﺔ ﺍﻟﻮﺍﺣﺪﺓ ﺣﻜﻤﺎﹰ ﻟﻜﻮﻥ ﺍﻟﻔﺎﻋﻞ ﻛﺎﳉﺰﺀ ﻟﺸﺪﺓ ﺍﺗﺼﺎﻝ ﺍﻟﻔﺎﻋﻞ ﺑﻔﻌﻠﻪ ،ﲞﻼﻑ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻣﻌﻪ ﺿﻤﲑ ﻣﻨﺼﻮﺏ ﻛـ½ﺿﺮﺑﻚ¼ ﻭ½ﺿﺮﺑﻪ¼ ﺃﻭ ﺿﻤﲑ ﻣﺮﻓﻮﻉ ﺳﺎﻛﻦ ﻏﲑ ﺍﻟﻮﺍﻭ ﻓﺤﻴﻨﺌﺬ ﱂ ﻳﺘﻐﻴﺮ ﺑﻨﺎﺅﻩ ﻋﻤﺎ ﻛﺎﻥ ﻋﻠﻴﻪ" .ﺳﻦ" ﻭﻏﲑﻩ. ) (٧ﻗﻮﻟﻪ] :ﻭﻋﻠﻰ ﺍﻟﻀﻢ [ﺃﻱ :ﺍﳌﺎﺿﻲ ﻣﺒﲏ ﻋﻠﻰ ﺍﻟﻀﻢ ﺇﺫﺍ ﻛﺎﻥ ﻣﻊ ﺍﻟﻮﺍﻭ؛ ﻷﻥﹼ ﺍﻟﻮﺍﻭ ﺗﻘﺘﻀﻲ ﺍﻟﻀﻤﺔ ﻗﺒﻠﻬﺎ؛
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kﻣﻊ ﺍﻟﻮﺍﻭﻛـ½ﺿﺮﺑﻮﺍ¼ ،ﻭﺍﻟﺜﺎﱐ :ﺍﳌﻀﺎﺭﻉ ﻭﻫﻮ ﻓﻌﻞ ﻳﺸﺒﻪ ﺍﻻﺳﻢ ﺑﺈﺣﺪﻯl )(١
ﺣﺮﻭﻑ ½ﺃﺗﲔ¼ ﰲ ﺃﻭﻟﻪ ﻟﻔﻈﺎﹰ ﰲ ﺍﺗﻔﺎﻕ ﺍﳊﺮﻛﺎﺕ ﻭﺍﻟﺴﻜﻨﺎﺕ ﳓﻮ: )( ٢
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½ﻳﻀﺮﺏ¼ ﻭ½ﻳﺴﺘﺨﺮﺝ¼ ﻛـ½ﺿﺎﺭﺏ¼ ﻭ½ﻣﺴﺘﺨﺮﺝ¼ ،ﻭﰲ ﺩﺧﻮﻝ ﻻﻡ )( ٤
ﺍﻟﺘﺄﻛﻴﺪ ﰲ ﺃﻭﻟِﻬﻤﺎ ﺗﻘﻮﻝ½ :ﺇﻥﹼ ﺯﻳﺪﺍﹰ ﻟﻴﻘﻮﻡ¼ ﻛﻤﺎ ﺗﻘﻮﻝ½ :ﺇﻥﹼ ﺯﻳﺪﺍﹰ ﻟﻘﺎﺋﻢ¼، ﻭﰲ ﺗﺴﺎﻭﻳﻬﻤﺎ ﰲ ﻋﺪﺩ ﺍﳊﺮﻭﻑ ،ﻭﻣﻌﲎ ﰲ ﺃﻧﻪ ﻣﺸﺘﺮﻙ ﺑﲔ ﺍﳊﺎﻝ )( ٥
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ﺇﺫ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﻀﻤﺔ ﺇﱃ ﺍﻟﻮﺍﻭ ﺧﻔﻴﻒ ،ﰒﹼ ﺍﻟﻀﻢ ﺃﻋﻢ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻟﻔﻈﺎﹰ ﻛـ½ﺿﺮﺑﻮﺍ¼ ﺃﻭ ﺗﻘﺪﻳﺮﺍﹰ ﻛـ½ﺭﻣﻮﺍ¼؛ ﺇﺫ ﺃﺻﻠﻪ½ :ﺭﻣﻴﻮﺍ¼" .ﺳﻦ". ) (١ﻗﻮﻟﻪ] :ﺍﳌﻀﺎﺭﻉ[ ﺇﻧﻤﺎ ﻗﺪﻡ ﺍﳌﻀﺎﺭﻉ ﻋﻠﻰ ﺍﻷﻣﺮ؛ ﻷﻥﹼ ﺍﻷﻣﺮ ﻣﺄﺧﻮﺫ ﻭﺍﳌﻀﺎﺭﻉ ﻣﺄﺧﻮﺫ ﻣﻨﻪ ﻭﺍﳌﺄﺧﻮﺫ ﻣﻨﻪ ﻣﻘﺪﻡ ﻋﻠﻰ ﺍﳌﺄﺧﻮﺫ ،ﻭﺍﳌﻀﺎﺭﻉ ﻣﺸﺘﻖ ﻣﻦ ﺍﳌﻀﺎﺭﻋﺔ ﻭﻫﻲ ﺍﳌﺸﺎﺔ ،ﻭﻻ ﺷﻚ ﺃﻥﹼ ﺍﳌﻀﺎﺭﻉ ﻣﺸﺎﺑﻪ ﺑﺎﻻﺳﻢ ،ﻭﲰﻮﻩ ½ﻣﺴﺘﻘﺒﻼﹰ¼ ﺃﻳﻀﺎﹰ ﻟﻮﺟﻮﺩ ﻣﻌﲎ ﺍﻻﺳﺘﻘﺒﺎﻝ ﰲ ﻣﻌﻨﺎﻩ ،ﻭ½ﺣﺎﻻﹰ¼ ﺃﻳﻀﺎﹰ ﻭﺇﻥ ﻗﻞﹼ ﺍﻻﺳﺘﻌﻤﺎﻝ ﻓﻴﻪ" .ﻱ" ﻭﻏﲑﻩ. ) (٢ﻗﻮﻟﻪ] :ﺑﺄﺣﺪ ﺣﺮﻭﻑ ...ﺇﱁ[ ﺃﻱ :ﺑﺴﺒﺐ ﺯﻳﺎﺩﺓ ﺃﺣﺪ ﺣﺮﻭﻑ ﺍﳌﻀﺎﺭﻋﺔ ﺍﻟﹼﱵ ﳎﻤﻮﻋﻬﺎ ½ﺃﺗﲔ¼ ﺃﻭ ½ﻧﺄﻳﺖ¼ ﺃﻭ ½ﻧﺄﰐ¼ ﺃﻭ ½ﺃﻧﻴﺖ¼ ﰲ ﺃﻭﻝ ﺍﳌﺎﺿﻲ ﻟﻘﺼﺪ ﺍﳌﻀﺎﺭﻉ ،ﻓﻼ ﻳﺪﺧﻞ ﰲ ﺍﳊﺪ ﻣﺜﻞ ½ﻳﺰﻳﺪ¼ ﻭ½ﻳﺸﻜﺮ¼ ﻋﻠﻤﺎﹰ ،ﺃﻭ ﻫﻮ ﰲ ﺃﺻﻞ ﺍﻟﻮﺿﻊ ﻣﻀﺎﺭﻉ ﰒﹼ ﻧﻘﻞ ﺇﱃ ﺍﻻﲰﻴﺔ ﻓﺠﻌﻞ ﻋﻠﻤﺎﹰ ﻓﻼ ﳜﺮﺝ ﻣﻦ ﺍﳊﺪ ﻭﻻ ﻳﻀﺮﻩ ﻏﻠﺒﺔ ﺍﻻﲰﻴﺔ ،ﻭﳓﻮ ½ﻧﺼﺮ¼ ﺧﺮﺝ ﺑﻘﻮﻟﻪ½ :ﺑﺰﻳﺎﺩﺓ ﺃﺣﺪ ...ﺇﱁ¼؛ ﻷﻧﻪ ﻧﻮﻧﻪ ﺃﺻﻠﻴﺔ" .ﻉ" ﻭﻏﲑﻩ. ) (٣ﻗﻮﻟﻪ] :ﻟﻔﻈﺎﹰ[ ﳌﹼﺎ ﻛﺎﻥ ﺍﳌﻀﺎﺭﻉ ﻳﺸﺒﻪ ﺍﻻﺳﻢ ﻣﻦ ﺟﻬﺘﲔ :ﻟﻔﻈﻲ ﻭﻣﻌﻨﻮﻱ ﺃﺷﺎﺭ ﺇﱃ ﺑﻴﺎﻤﺎ ﺑﻘﻮﻟﻪ½ :ﻟﻔﻈﺎﹰ¼ ﻭﻫﻮ ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ ﺃﻱ :ﻳﺸﺒﻪ ﺍﳌﻀﺎﺭﻉ ﺍﻻﺳﻢ ﻣﻦ ﺣﻴﺚ ﺍﻟﻠﻔﻆ ﰲ ﺍﺗﻔﺎﻕ ﺍﳊﺮﻛﺎﺕ ﻭﺍﻟﺴﻜﻨﺎﺕ، "ﻉ" ﻭﻏﲑﻩ.
) (٤ﻗﻮﻟﻪ] :ﻭﰲ ﺩﺧﻮﻝ ...ﺇﱁ[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﰲ ﺍﺗﻔﺎﻕ ﺍﳊﺮﻛﺎﺕ ...ﺇﱁ¼ ﺃﻱ :ﺍﳌﻀﺎﺭﻉ ﻳﺸﺒﻪ ﺍﻻﺳﻢ ﻟﻔﻈﺎﹰ ﰲ ﺍﺗﻔﺎﻕ ﺍﳊﺮﻛﺎﺕ ﻭﺍﻟﺴﻜﻨﺎﺕ ﻭﰲ ﺩﺧﻮﻝ ﻻﻡ ﺍﻟﺘﺄﻛﻴﺪ ﰲ ﺃﻭﳍﻤﺎ.
) (٥ﻗﻮﻟﻪ] :ﻭﰲ ...ﺇﱁ[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﰲ ﺍﺗﻔﺎﻕ ...ﺇﱁ¼ ﺃﻱ :ﺍﳌﻀﺎﺭﻉ ﻳﺸﺒﻪ ﺍﻻﺳﻢ ﻟﻔﻈﺎﹰ ﰲ ﺗﺴﺎﻭﻳﻬﻤﺎ ﰲ ﻋﺪﺩ ﺍﳊﺮﻭﻑ. ) (٦ﻗﻮﻟﻪ] :ﻭﻣﻌﲎ[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﻟﻔﻈﺎﹰ¼ ﺃﻱ :ﺍﳌﻀﺎﺭﻉ ﻳﺸﺒﻪ ﺍﻻﺳﻢ ﻣﻌﲎ ﺃﻳﻀﺎﹰ ﰲ ﺃﻥﹼ ﺍﳌﻀﺎﺭﻉ ﻣﺸﺘﺮﻙ ﺑﲔ ﺍﳊﺎﻝ ﻭﺍﻻﺳﺘﻘﺒﺎﻝ ﻭﺍﻻﺳﻢ ﺃﻳﻀﺎﹰ ﻣﺸﺘﺮﻙ ﺑﲔ ﺍﳌﻌﺎﱐ ﻛـ½ﺍﻟﻌﲔ¼.
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kﻭﺍﻻﺳﺘﻘﺒﺎﻝ ﻛﺎﺳﻢ ﺍﻟﻔﺎﻋﻞ ﻭﻟﺬﻟﻚ ﺳﻤﻮﻩ ½ﻣﻀﺎﺭﻋﺎﹰ¼ .ﻭﺍﻟﺴﲔ ﻭ½ﺳﻮﻑ¼l ﻭﰲ ﻭﻗﻮﻋﻪ ﺻﻔﺔ ﻟﻠﻨﻜﺮﺓ
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ﳜﺼﺼﻪ ﺑﺎﻻﺳﺘﻘﺒﺎﻝ ﳓﻮ½ :ﺳﻴﻀﺮﺏ¼ ﻭ½ﺳﻮﻑ ﻳﻀﺮﺏ¼ ،ﻭﺍﻟﻼﻡ ﺍﳌﻔﺘﻮﺣﺔ ﺑﺎﳊﺎﻝ ،ﳓﻮ½ :ﻟﻴﻀﺮﺏ¼ ،ﻭﺣﺮﻭﻑ ﺍﳌﻀﺎﺭﻋﺔ ﻣﻀﻤﻮﻣﺔ ﰲ ﺍﻟﺮﺑﺎﻋﻲ، )(٤
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ﳓﻮ½ :ﻳﺪﺣﺮﺝ¼ ﻭ½ﳜﺮﺝ¼؛ ﻷﻥﹼ ﺃﺻﻠﻪ ½ﻳﺄﺧﺮﺝ¼ ،ﻭﻣﻔﺘﻮﺣﺔ ﰲ ﻣﺎ ﻋﺪﺍﻩ )(٥
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) (١ﻗﻮﻟﻪ] :ﻭﻟﺬﻟﻚ ...ﺇﱁ[ ﺃﻱ ﻷﺟﻞ ﺍﳌﺸﺎﺔ ﺍﳌﺬﻛﻮﺭﺓ ﲰﻮﺍ ﺍﳌﻀﺎﺭﻉ ﻣﻀﺎﺭﻋﺎ؛ ﻷﻧﻪ ﻣﺸﺘﻖ ﻣﻦ ﺍﳌﻀﺎﺭﻋﺔ ﻭﻫﻲ ﺍﳌﺸﺎﺔ" .ﻱ". ) (٢ﻗﻮﻟﻪ] :ﻭﺍﻟﺴﲔ ﻭﺳﻮﻑ[ ﺇﺫﺍ ﺃﺩﺧﻠﺘﻬﻤﺎ ﳜﺼﺺ ﻛﻞﹼ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺍﳌﻀﺎﺭﻉ ﺑﺎﻻﺳﺘﻘﺒﺎﻝ ﻓﺎﻷﻭﻝ ﺑﺎﻻﺳﺘﻘﺒﺎﻝ ﺍﻟﻘﺮﻳﺐ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻓﹶﺴﻴﻜﹾﻔِﻴﻜﹶﻬﻢ ﺍﻟﻠﹼﻪ]﴾ﺍﻟﺒﻘﺮﺓ ،[١٣٧ :ﻭﺍﻟﺜﺎﱐ ﺑﺎﻻﺳﺘﻘﺒﺎﻝ ﺍﻟﺒﻌﻴﺪ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻛﹶﻠﱠﺎ ﺳﻮﻑ ﺗﻌﻠﹶﻤﻮﻥﹶ﴾]ﺍﻟﺘﻜﺎﺛﺮ [٣ :ﻛﻤﺎ ﺃﻥﹼ ﺍﻻﺳﻢ ﳜﺘﺺ ﺑﺄﺣﺪ ﻣﻌﺎﻧﻴﻪ ﺑﻮﺍﺳﻄﺔ ﺍﻟﻘﺮﺍﺋﻦ ،ﻭﺇﻧﻤﺎ ﻋﺮﻑ ﺍﳌﺺ ﺍﳌﻀﺎﺭﻉ ﲟﺸﺎﺘﻪ ﺍﻻﺳﻢ؛ ﻷﻥﹼ ﺍﳌﻀﺎﺭﻉ ﱂ ﻳﺴﻢ ﻣﻀﺎﺭﻋﺎﹰ ﺇﻻﹼ ﺬﺍ ﺍﳌﻌﲎ؛ ﺇﺫ ﻣﻌﲎ ﺍﳌﻀﺎﺭﻋﺔ ﰲ ﺍﻟﻠﻐﺔ :ﺍﳌﺸﺎﺔ ،ﻭﻫﻲ ﻣﺸﺘﻘﹼﺔ ﻣﻦ ﺍﻟﻀﺮﻉ ﻛﺄﻥﹼ ﻛﻼ ﺍﻟﺸﺒﻴﻬﲔ ﺍﺭﺗﻀﻌﺎ ﻣﻦ ﺿﺮﻉ ﻭﺍﺣﺪ ﻓﻬﻤﺎ ﺃﺧﻮﺍﻥ ﺭﺿﺎﻋﺎﹰ" .ﻉ" ﻭﻏﲑﻩ. ) (٣ﻗﻮﻟﻪ] :ﺑﺎﳊﺎﻝ[ ﺃﻱ :ﺍﻟﻼﻡ ﺍﳌﻔﺘﻮﺣﺔ ﲣﺼﺺ ﺍﳌﻀﺎﺭﻉ ﺑﺎﳊﺎﻝ ،ﻭﻟﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ :ﻟﻮﻛﺎﻧﺖ ﺍﻟﻼﻡ ﳐﺼﺼﺔ ﻟﻠﻤﻀﺎﺭﻉ ﺑﺎﳊﺎﻝ ﱂ ﺗﻘﻊ ﻣﻊ ½ﺳﻮﻑ¼ ﳌﻜﺎﻥ ﺍﳌﻨﺎﻓﺎﺓ ﺑﻴﻨﻬﻤﺎ ﻭﻗﺪ ﻭﻗﻌﺖ ﻣﻌﻪ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ: ﴿ﻭﻟﹶﺴﻮﻑ ﻳﻌﻄِﻴﻚ ﺭﺑﻚ ﻓﹶﺘﺮﺿﻰ﴾]ﺍﻟﻀﺤﻰ ،[٥ :ﻭﳝﻜﻦ ﺃﻥ ﳚﺎﺏ ﺑﺄﻥﹼ ﺍﻟﻼﻡ ﺗﻔﻴﺪ ﺍﻟﺘﺄﻛﻴﺪ ﻭﺍﳊﺎﻝ، ﻭﰲ ﺍﻵﻳﺔ ﻗﺪ ﺟﺮﺩ ﻋﻦ ﺍﳌﻌﲎ ﺍﳊﺎﻝ ﳌﻌﲎ ﺍﻟﺘﻮﻛﻴﺪ" .ﻱ". ) (٤ﻗﻮﻟﻪ] :ﰲ ﺍﻟﺮﺑﺎﻋﻲ [ﺍﳌﺮﺍﺩ ﺑﺎﻟﺮﺑﺎﻋﻲ ﻣﺎ ﻛﺎﻥ ﻣﺎﺿﻴﻪ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﺣﺮﻑ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺃﺻﻠﻴﺔ ﻛـ½ﺩﺣﺮﺝ¼ ﺃﻭ ﻻ ﻛـ½ﺃﺧﺮﺝ¼ ﻓﻴﻘﺎﻝ½ :ﻳﺪﺣﺮﺝ¼ ﻭ½ﳜﺮﺝ¼ ﺑﺎﻟﻀﻢ ﻋﻠﻰ ﺣﺮﻑ ﺍﳌﻀﺎﺭﻋﺔ" .ﻍ". ) (٥ﻗﻮﻟﻪ] :ﻳﺄﺧﺮﺝ[ ﰒﹼ ﺣﺬﻓﺖ ﺍﳍﻤﺰﺓ ﻻﺟﺘﻤﺎﻉ ﺍﳍﻤﺰﺗﲔ ،ﺃﻭ ﺛﻠﺚ ﳘﺰﺍﺕ ﻋﻨﺪ ﳘﺰﺓ ﺍﻻﺳﺘﻔﻬﺎﻡ ﰲ ﺻﻴﻐﺔ ﺍﳌﺘﻜﻠﹼﻢ ﺍﻟﻮﺍﺣﺪ ،ﻭﺃﻣﺎ ﺣﺬﻑ ﺍﳍﻤﺰﺓ ﻓﻴﻤﺎ ﺳﻮﺍﻩ ﻓﻼﻃﹼﺮﺍﺩ ﺍﻟﺒﺎﺏ" .ﻉ".
) (٦ﻗﻮﻟﻪ] :ﻭﻣﻔﺘﻮﺣﺔ[ ﺃﻱ :ﺣﺮﻭﻑ ﺍﳌﻀﺎﺭﻋﺔ ﻣﻔﺘﻮﺣﺔ ﻓﻴﻤﺎ ﻋﺪﺍ ﺍﻟﺮﺑﺎﻋﻲ ﺳﻮﺍﺀ ﻛﺎﻥ ﺛﻼﺛﻴﺎ ﺃﻭ ﲬﺎﺳﻴﺎ ﺃﻭ ﺳﺪﺍﺳﻴﺎ ،ﻭﺇﻧﻤﺎ ﺿﻤﻮﺍ ﺣﺮﻑ ﺍﳌﻀﺎﺭﻋﺔ ﰲ ﺍﻟﺮﺑﺎﻋﻲ ﻭﻓﺘﺤﻮﻩ ﻓﻴﻤﺎ ﺳﻮﺍﻩ؛ ﻷﻥﹼ ﺍﻟﺮﺑﺎﻋﻲ ﻓﺮﻉ ﺍﻟﺜﻼﺛﻲ ﻟﻮﺟﻬﲔ ﺃﺣﺪﳘﺎ :ﺃﻥﹼ ﺍﻟﺜﻼﺛﻲ ﻗﺒﻞ ﺍﻟﺮﺑﺎﻋﻲ ،ﻭﺍﻟﺜﺎﱐ :ﺃﻥﹼ ﻭﺟﻮﺩ ﺍﻟﺮﺑﺎﻋﻲ ﻳﻔﺘﻘﺮ ﺇﱃ ﻭﺟﻮﺩ ﺍﻟﺜﻼﺛﻲ؛ ﻷﻥﹼ ﻭﺟﻮﺩﻩ ﻏﲑ ﻣﺘﺼﻮﺭ ﺑﺪﻭﻥ ﻭﺟﻮﺩﻩ ﻓﻴﻜﻮﻥ ﻣﻔﺘﻘﺮﺍﹰ ﺇﱃ ﻭﺟﻮﺩﻩ ﻓﻜﺎﻥ ﺍﻟﺜﻼﺛﻲ ﺃﺻﻼﹰ ﻭﺍﻟﺮﺑﺎﻋﻲ ﻓﺮﻋﺎﹰ ،ﻭﺍﻟﻀﻢ
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½kﻳﻀﺮﺏ¼ ﻭ½ﻳﺴﺘﺨﺮﺝ¼ ،ﻭﺇﻧﻤﺎ ﺃﻋﺮﺑﻮﻩ ﻣﻊ ﺃﻥﹼ ﺃﺻﻞ ﺍﻟﻔﻌﻞ ﺍﻟﺒﻨﺎﺀl ﻛـ )( ١
ﻟِﻤﻀﺎﺭﻋﺘﻪ ﺃﻱ :ﻟِﻤﺸﺎﺑﻬﺘﻪ ﺍﻻﺳﻢ ﰲ ﻣﺎ ﻋﺮﻓﺖ ﻭﺃﺻﻞ ﺍﻻﺳﻢ ﺍﻹﻋﺮﺍﺏ، ﻭﺫﻟﻚ ﺇﺫﺍ ﻟﹶﻢ ﻳﺘﺼﻞ ﺑﻪ ﻧﻮﻥ ﺗﺄﻛﻴﺪ ﻭﻻ ﻧﻮﻥ ﲨﻊ ﺍﳌﺆﻧﺚ ،ﻭﺇﻋﺮﺍﺑﻪ ﺛﻠﺜﺔ )(٣
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ﺃﻳﻀﺎﹰ ﻓﺮﻉ ﺍﻟﻔﺘﺢ؛ ﻷﻥﹼ ﺍﻟﻀﻢ ﺛﻘﻴﻞ ﻭﺍﻟﻔﺘﺢ ﺧﻔﻴﻒ ﻭﺍﻟﺜﻘﻴﻞ ﻓﺮﻉ ﺍﳋﻔﻴﻒ ،ﻓﻨﺎﺳﺐ ﺍﻟﻔﺮﻉ ﻟﻠﻔﺮﻉ ﺃﻱ :ﺍﻟﻀ ﻢ ﻟﻠﺮﺑﺎﻋﻲ ﻭﺍﻷﺻﻞ ﻟﻸﺻﻞ ﺃﻱ :ﺍﻟﻔﺘﺢ ﻟِﻤﺎ ﺳﻮﺍ ﺍﻟﺮﺑﺎﻋﻲ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ :ﺇﻥﹼ ﺿﻢ ﺣﺮﻑ ﺍﳌﻀﺎﺭﻋﺔ ﰲ ﺍﻟﺮﺑﺎﻋﻲ ﻟﻘﻠﹼﺔ ﺍﺳﺘﻌﻤﺎﻟﻪ ﻭﺍﻟﻔﺘﺢ ﰲ ﻏﲑﻩ ﻟﻜﺜﺮﺓ ﺍﺳﺘﻌﻤﺎﻟﻪ ،ﻭﻓﻴﻪ ﻧﻈﺮ؛ ﻷﻧﻪ ﻟﻮ ﻛﺎﻥ ﺿﻢ ﺣﺮﻑ ﺍﳌﻀﺎﺭﻋﺔ ﰲ ﺍﻟﺮﺑﺎﻋﻲ ﻟﻘﻠﹼﺔ ﺍﺳﺘﻌﻤﺎﻟﻪ ﻟﻮﺟﺐ ﺿﻤﻪ ﰲ ﺍﳋﻤﺎﺳﻲ ﻭﺍﻟﺴﺪﺍﺳﻲ؛ ﻷﻥﹼ ﺍﺳﺘﻌﻤﺎﳍﻤﺎ ﺃﻗﻞﹼ ﻣﻨﻪ ﺇﻻﹼ ﺃﻥ ﻳﻘﺎﻝ :ﺇﻥﹼ ﺍﳋﻤﺎﺳﻲ ﻭﺍﻟﺴﺪﺍﺳﻲ ﺃﺛﻘﻞ ﻣﻦ ﺍﻟﺮﺑﺎﻋﻲ ﻟﻜﺜﺮﺓ ﺣﺮﻭﻓﻬﻤﺎ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺣﺮﻭﻓﻪ ﻓﻠﻮ ﺿﻢ ﺣﺮﻑ ﺍﳌﻀﺎﺭﻋﺔ ﻓﻴﻬﻤﺎ ﻷﺩﻯ ﺇﱃ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﺜﻘﻠﲔ ،ﻓﺄﻋﻄﻲ ﻓﻴﻬﻤﺎ ﻣﺎ ﻫﻮ ﺃﺧﻒ ﺍﳊﺮﻛﺎﺕ ﻭﻫﻮ ﺍﻟﻔﺘﺢ ﺩﻓﻌﺎﹰ ﻟﻠﺜﻘﻞ ﺍﻟﻜﺎﺋﻦ ﻓﻴﻬﻤﺎ ﻣﻦ ﻛﺜﺮﺓ ﺍﳊﺮﻭﻑ" .ﻱ". ) (١ﻗﻮﻟﻪ] :ﺇﻧﻤﺎ ﺃﻋﺮﺑﻮﻩ[ ﺃﻱ :ﺇﻧﻤﺎ ﺃﻋﺮﺏ ﺍﻟﻨﺤﺎﺓ ﺍﳌﻀﺎﺭﻉ ﻣﻊ ﺃﻥﹼ ﺍﻷﺻﻞ ﰲ ﺍﻟﻔﻌﻞ ﺍﻟﺒﻨﺎﺀ ﳌﺸﺎﺔ ﺍﳌﻀﺎﺭﻉ ﺍﻻﺳﻢ ﻣﺸﺎﺔ ﺗﺎﻣﺔ ﻓﻴﻤﺎ ﻋﺮﻓﺖ ﺁﻧﻔﺎﹰ ﻣﻦ ﻭﺟﻮﻩ ﺍﳌﺸﺎﺔ ﺑﺎﺳﻢ ﺍﻟﻔﺎﻋﻞ ،ﻭﺃﺻﻞ ﺍﻻﺳﻢ ﺍﻹﻋﺮﺍﺏ ﻓﻴﻜﻮﻥ ﺍﳌﻀﺎﺭﻉ ﺑﻪ ﻣﻌﺮﺑﺎﹰ.
) (٢ﻗﻮﻟﻪ] :ﻭﺫﻟﻚ[ ﺃﻱ :ﺇﻋﺮﺍﺏ ﺍﳌﻀﺎﺭﻉ ﺇﺫﺍ ﱂ ﻳﺘﺼﻞ ﺑﻪ ﻧﻮﻥ ﺍﻟﺘﺄﻛﻴﺪ ﺛﻘﻴﻠﺔ ﻛﺎﻧﺖ ﺃﻭ ﺧﻔﻴﻔﺔ ﻭﻻ ﻧﻮﻥ ﲨﻊ ﺍﳌﺆﻧﺚ؛ ﻷﻧﻪ ﺇﺫﺍ ﺍﺗﺼﻞ ﺃﺣﺪﳘﺎ ﺑﺎﳌﻀﺎﺭﻉ ﺻﺎﺭ ﻣﺒﻨﻴﺎ ،ﺃﻣﺎ ﺑﻨﺎﺅﻩ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻷﻭﱃ ﻓﻸﻥﹼ ﻧﻮﻥ ﺍﻟﺘﺄﻛﻴﺪ ﻟﺸﺪﺓ ﺍﻻﺗﺼﺎﻝ ﲟﻨـﺰﻟﺔ ﺟﺰﺀ ﺍﻟﻜﻠﻤﺔ ﻓﻠﻮ ﺩﺧﻞ ﺍﻹﻋﺮﺍﺏ ﻗﺒﻠﻬﺎ ﻟﺰﻡ ﺇﺟﺮﺍﺀ ﺍﻹﻋﺮﺍﺏ ﰲ ﻭﺳﻂ ﺍﻟﻜﻠﻤﺔ ﺣﻜﻤﺎﹰ ﻭﻟﻮ ﺩﺧﻞ ﻋﻠﻴﻬﺎ ﻟﺰﻡ ﺇﺟﺮﺍﺀﻩ ﻋﻠﻰ ﻛﻠﻤﺔ ﺃﺧﺮﻯ ﺣﻘﻴﻘﺔ ﻭﻛﻼﳘﺎ ﳏﻈﻮﺭﺍﻥ ،ﻭﺃﻣﺎ ﺑﻨﺎﺅﻩ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻓﻸﻥﹼ ﻧﻮﻥ ﲨﻊ ﺍﳌﺆﻧﺚ ﰲ ﺍﳌﻀﺎﺭﻉ ﻣﺸﺎﺔ ﻟﻨﻮﻥ ﲨﻊ ﺍﳌﺆﻧﺚ ﰲ ﺍﳌﺎﺿﻲ؛ ﻷﻥﹼ ﺍﳌﺎﺿﻲ ﻫﻮ ﺍﻷﺻﻞ ﰲ ﳊﻮﻕ ﺍﻟﻀﻤﺎﺋﺮ ﺍﳌﺘﺤﺮﻛﺔ ﻭﳍﺬﻩ ﺍﳌﺸﺎﺔ ﺗﻘﺘﻀﻲ ﻧﻮﻥ ﲨﻊ ﺍﳌﺆﻧﺚ ﰲ ﺍﳌﻀﺎﺭﻉ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎ ﻗﺒﻠﻬﺎ ﺳﺎﻛﻨﺎﹰ ﻓﺎﻣﺘﻨﻊ ﺍﻹﻋﺮﺍﺏ ،ﺃﻣﺎ ﺍﻣﺘﻨﺎﻉ ﺍﻟﺮﻓﻊ ﻭﺍﻟﻨﺼﺐ ﻓﻸﻧﻪ ﳝﺘﻨﻊ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﺣﺮﻑ ﻭﺍﺣﺪ ﺍﻟﺴﻜﻮﻥ ﻭﺍﻟﺮﻓﻊ ﻭﺍﻟﻨﺼﺐ ،ﻭﺃﻣﺎ ﺍﻣﺘﻨﺎﻉ ﺍﳉﺰﻡ ﻓﻸﻧﻪ ﺃﺛﺮ ﺍﻟﻌﺎﻣﻞ ﻓﻴﻤﺘﻨﻊ ﺃﻥ ﳚﻌﻞ ﻣﺎ ﻫﻮ ﻗﺒﻞ ﺍﻟﻌﺎﻣﻞ ﺃﺛﺮ ﺍﻟﻌﺎﻣﻞ، ﻭﻟﻴﺲ ﺍﳌﺎﺿﻲ ﺑﺄﺻﻞ ﰲ ﳊﻮﻕ ﺍﻟﻀﻤﺎﺋﺮ ﺍﻟﺴﺎﻛﻨﺔ ﻭﳍﺬﺍ ﱂ ﻳﻌﺘﱪ ﻣﺸﺎﺔ ½ﻳﻀﺮﺑﺎﻥ¼ ﻭ½ﻳﻀﺮﺑﻮﻥ¼ ﺑـ½ﺿﺮﺑﺎ¼ ﻭ½ﺿﺮﺑﻮﺍ¼" .ﻍ" ﻭﻏﲑﻩ. ) (٣ﻗﻮﻟﻪ] :ﺇﻋﺮﺍﺑﻪ[ ﺃﻱ :ﺇﻋﺮﺍﺏ ﺍﳌﻀﺎﺭﻉ ﺛﻠﺜﺔ ﺃﻧﻮﺍﻉ؛ ﻷﻥﹼ ﺍﳌﻀﺎﺭﻉ ﻻ ﳜﻠﻮ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻋﺎﻣﻠﻪ ﻣﻌﻨﻮﻳﺎ ﺃﻭ ﻟﻔﻈﻴﺎ ﻓﺈﻋﺮﺍﺏ ﺍﻷﻭﻝ ﺍﻟﺮﻓﻊ ،ﻭﺍﻟﺜﺎﱐ ﻻ ﳜﻠﻮ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﺎﻣﻞ ﺍﻟﻠﻔﻈﻲ ﻧﺎﺻﺒﺎﹰ ﺃﻭ ﺟﺎﺯﻣﺎﹰ ﻓﺈﻋﺮﺍﺏ ﺍﻷﻭﻝ
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kﺃﻧﻮﺍﻉ ﺭﻓﻊ ﻭﻧﺼﺐ ﻭﺟﺰﻡ ﳓﻮ½ :ﻫﻮ ﻳﻀﺮﺏ¼ ﻭ½ﻟﻦ ﻳﻀﺮﺏ¼ ﻭ½ﻟﹶﻢl ﻳﻀﺮﺏ¼ : .ﰲ ﺃﺻﻨﺎﻑ ﺇﻋﺮﺍﺏ ﺍﻟﻔﻌﻞ ﻭﻫﻲ ﺃﺭﺑﻌﺔ ﺍﻷﻭﻝ :ﺃﻥ ﻳﻜﻮﻥ
ﺍﻟﺮﻓﻊ ﺑﺎﻟﻀﻤﺔ ﻭﺍﻟﻨﺼﺐ ﺑﺎﻟﻔﺘﺤﺔ ﻭﺍﳉﺰﻡ ﺑﺎﻟﺴﻜﻮﻥ ،ﻭﳜﺘﺺ ﺑﺎﻟﹾﻤﻔﺮﺩ
)(١
ﺍﻟﺼﺤﻴﺢ ﻏﲑ ﺍﳌﺨﺎﻃﹶﺒﺔ ﺗﻘﻮﻝ½ :ﻫﻮ ﻳﻀﺮﺏ ﻭﻟﻦ ﻳﻀﺮﺏ ﻭﱂ ﻳﻀﺮﺏ¼، ﻭﺍﻟﺜﺎﻧِﻲ :ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺮﻓﻊ ﺑﺜﺒﻮﺕ ﺍﻟﻨﻮﻥ ﻭﺍﻟﻨﺼﺐ ﻭﺍﳉﺰﻡ ﲝﺬﻓﻬﺎ، ﻭﳜﺘﺺ ﺑﺎﻟﺘﺜﻨﻴﺔ ﻭﲨﻊ ﺍﳌﺬﻛﺮ ﻭﺍﳌﻔﺮﺩﺓ ﺍﳌﺨﺎﻃﹶﺒﺔ ﺻﺤﻴﺤﺎﹰ ﻛﺎﻥ ﺃﻭ )(٢
ﻏﲑﻩ ،ﺗﻘﻮﻝ½ :ﳘﺎ ﻳﻔﻌﻼﻥ ﻭﻫﻢ ﻳﻔﻌﻠﻮﻥ ﻭﺃﻧﺖ ﺗﻔﻌﻠﲔ ،ﻭﻟﻦ ﻳﻔﻌﻼ ﻭﻟﻦ
ﻳﻔﻌﻠﻮﺍ ﻭﻟﻦ ﺗﻔﻌﻠﻲ ،ﻭﻟﹶﻢ ﺗﻔﻌﻼ ﻭﻟﹶﻢ ﺗﻔﻌﻠﻮﺍ ﻭﻟﹶﻢ ﺗﻔﻌﻠﻲ¼ ،ﻭﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﺍﻟﻨﺼﺐ ،ﻭﺇﻋﺮﺍﺏ ﺍﻟﺜﺎﱐ ﺍﳉﺰﻡ ،ﻭﺍﳌﻀﺎﺭﻉ ﻳﺸﺎﺭﻙ ﺍﻻﺳﻢ ﰲ ﺍﻟﺮﻓﻊ ﻭﺍﻟﻨﺼﺐ ،ﻭﺍﳉﺰﻡ ﳜﺘﺺ ﺑﻪ ﻛﺎﳉﺮ ﺑﺎﻻﺳﻢ.
) (١ﻗﻮﻟﻪ] :ﺑﺎﳌﻔﺮﺩ ...ﺇﱁ[ ﰲ ﺗﻘﻴﻴﺪ ﺍﳌﻀﺎﺭﻉ ﺑﺎﳌﻔﺮﺩ ﺍﺣﺘﺮﺍﺯ ﻋﻦ ﺍﻟﺘﺜﻨﻴﺔ ﻭﺍﳉﻤﻊ ﻓﺈﻧﻬﻤﺎ ﻻ ﻳﻌﺮﺑﺎﻥ ﺬﺍ ﺍﻟﺼﻨﻒ ﻣﻦ ﺍﻷﺻﻨﺎﻑ ﺍﻷﺭﺑﻌﺔ ،ﻭﰲ ﺗﻘﻴﻴﺪﻩ ﺑﺎﻟﺼﺤﻴﺢ ﺍﺣﺘﺮﺍﺯ ﻋﻦ ﺍﻟﻨﺎﻗﺺ؛ ﺇﺫ ﺍﻟﺼﺤﻴﺢ ﻋﻨﺪ ﺍﻟﻨﺤﺎﺓ ﻣﺎ ﱂ ﻳﻜﻦ ﺣﺮﻓﻪ ﺍﻷﺧﲑ ﺣﺮﻑ ﻋﻠﹼﺔ ،ﻓﻼ ﻳﺮﺩ ﺑﻨﺤﻮ ½ﻳﻘﻮﻝ¼ ﻭ½ﻳﺒﻴﻊ¼ ﻭ½ﳜﺎﻑ¼ ﺑﺄﻧﻪ ﻣﻌﺮﺏ ﺬﺍ ﺍﻟﺼﻨﻒ ﻣﻦ ﺍﻹﻋﺮﺍﺏ ﻣﻊ ﺃﻧﻪ ﻏﲑ ﺻﺤﻴﺢ؛ ﻷﻧﻪ ﺻﺤﻴﺢ ﻋﻨﺪ ﺍﻟﻨﺤﺎﺓ ،ﻭﻗﻮﻟﻪ½ :ﻏﲑ ﺍﳌﺨﺎﻃﺒﺔ¼ ﺣﺎﻝ ﺃﻱ :ﺣﺎﻝ ﻛﻮﻥ ﺍﳌﻔﺮﺩ ﻏﲑ ﺍﳌﺨﺎﻃﺒﺔ" .ﻱ" ﻭﻏﲑﻩ. ) (٢ﻗﻮﻟﻪ] :ﳜﺘﺺ [ﺃﻱ :ﻫﺬﺍ ﺍﻟﺼﻨﻒ ﺑﺎﻟﺘﺜﻨﻴﺔ ﻣﺬﻛﹼﺮﺍﹰ ﻛﺎﻥ ﺃﻭ ﻣﺆﻧﺜﺎﹰ ،ﻭﲜﻤﻊ ﺍﳌﺬﻛﹼﺮ ﳐﺎﻃﺒﺎﹰ ﻛﺎﻥ ﺃﻭ ﻏﺎﺋﺒﺎﹰ، ﻭﺑﺎﳌﻔﺮﺩﺓ ﺍﳌﺨﺎﻃﺒﺔ ﺻﺤﻴﺤﺎﹰ ﻛﺎﻥ ﻛﻞﹼ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﺃﻭ ﻏﲑ ﺻﺤﻴﺢ ﺗﻘﻮﻝ ﰲ ﺍﻟﺮﻓﻊ½ :ﺃﻧﺘﻤﺎ ﺗﻔﻌﻼﻥ¼ ﻭ½ﳘﺎ ﻳﻔﻌﻼﻥ¼ ﻭ½ﺃﻧﺘﻢ ﺗﻔﻌﻠﻮﻥ¼ ﻭ½ﻫﻢ ﻳﻔﻌﻠﻮﻥ¼ ﻭ½ﺃﻧﺖِ ﺗﻔﻌﻠﲔ¼ ﺑﺜﺒﻮﺕ ﺍﻟﻨﻮﻥ ﰲ ﺍﻟﻜﻞﹼ ،ﻭﰲ ﺍﻟﻨﺼﺐ ﻭﺍﳉﺰﻡ ﲝﺬﻑ ﺍﻟﻨﻮﻥ ﰲ ﺍﻟﻜﻞﹼ ،ﻭﺇﻧﻤﺎ ﺟﻌﻞ ﺇﻋﺮﺍﺏ ﻫﺬﻩ ﺍﻷﻣﺜﻠﺔ ﺑﺎﳊﺮﻭﻑ؛ ﻷﻧﻬﺎ ﺷﺎﺖ ﺻﻮﺭﺓ ﺍﳌﺜﻨﻰ ﻭﺍﻤﻮﻉ ﻣﻦ ﺍﻷﲰﺎﺀ ،ﻭﺇﻧﻤﺎ ﺣﺬﻓﺖ ﺍﻟﻨﻮﻥ ﺣﺎﻝ ﺍﳉﺰﻡ؛ ﻷﻧﻬﺎ ﲟﻨـﺰﻟﺔ ﺍﳊﺮﻛﺔ ﰲ ﺍﳌﻔﺮﺩ ﻓﻜﻤﺎ ﲢﺬﻑ ﺍﳊﺮﻛﺔ ﰲ ﺍﳌﻔﺮﺩ ﺣﺎﻝ ﺍﳉﺰﻡ ﻓﻜﺬﺍ ﲢﺬﻑ ﺍﻟﻨﻮﻥ ﻫﻬﻨﺎ ﺣﺎﻝ ﺍﳉﺰﻡ ،ﻭﺃﻣﺎ ﺣﺬﻓﻬﺎ ﺣﺎﻝ ﺍﻟﻨﺼﺐ ﻓﻸﻥﹼ ﺍﻟﻨﺼﺐ ﰲ ﺍﻷﻓﻌﺎﻝ ﺗﺎﺑﻊ ﻟﻠﺠﺰﻡ ﻛﻤﺎ ﺃﻧﻪ ﰲ ﺍﻷﲰﺎﺀ ﺗﺎﺑﻊ ﻟﻠﺠﺮ" .ﻱ".
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kﻳﻜﻮﻥ ﺍﻟﺮﻓﻊ ﺑﺘﻘﺪﻳﺮ ﺍﻟﻀﻤﺔ ﻭﺍﻟﻨﺼﺐ ﺑﺎﻟﻔﺘﺤﺔ ﻟﻔﻈﺎﹰ ﻭﺍﳉﺰﻡ ﲝﺬﻑ ﺍﻟﻼﻡl، ﻭﳜﺘﺺ ﺑﺎﻟﻨﺎﻗﺺ ﺍﻟﻴﺎﺋﻲ ﻭﺍﻟﻮﺍﻭﻱ ﻏﲑ ﺗﺜﻨﻴﺔ ﻭﲨﻊ ﻭﳐﺎﻃﺒﺔ ،ﺗﻘﻮﻝ½ :ﻫﻮ )(١
ﻳﺮﻣﻲ ﻭﻳﻐﺰﻭ ﻭﻟﻦ ﻳﺮﻣﻰ ﻭﻳﻐﺰﻭ ﻭﻟﹶﻢ ﻳﺮﻡِ ﻭﻳﻐﺰ ،¼ﻭﺍﻟﺮﺍﺑﻊ :ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺮﻓﻊ
ﺑﺘﻘﺪﻳﺮ ﺍﻟﻀﻤﺔ ﻭﺍﻟﻨﺼﺐ ﺑﺘﻘﺪﻳﺮ ﺍﻟﻔﺘﺤﺔ ﻭﺍﳉﺰﻡ ﲝﺬﻑ ﺍﻟﻼﻡ ،ﻭﳜﺘﺺ
ﺑﺎﻟﻨﺎﻗﺺ ﺍﻷﻟﻔﻲ ﻏﲑ ﺗﺜﻨﻴﺔ ﻭﲨﻊ ﻭﳐﺎﻃﺒﺔ ،ﳓﻮ½ :ﻫﻮ ﻳﺴﻌﻰ ﻭﻟﻦ ﻳﺴﻌﻰ )(٢
ﻭﻟﹶﻢ ﻳﺴﻊ : .¼ﺍﳌﺮﻓﻮﻉ ﻋﺎﻣﻠﻪ ﻣﻌﻨﻮﻱ ﻭﻫﻮ ﲡﺮﺩﻩ ﻋﻦ ﺍﻟﻨﺎﺻﺐ )(٣
ﻭﺍﳉﺎﺯﻡ ،ﳓﻮ½ :ﻫﻮﻳﻀﺮﺏ ﻭﻳﻐﺰﻭ ﻭﻳﺮﻣﻲ ،ﻭﻳﺴﻌﻰ¼ : .ﺍﳌﻨﺼﻮﺏ
) (٤
) (١ﻗﻮﻟﻪ] :ﺑﺎﻟﻨﺎﻗﺺ[ ﻓﻴﻪ ﺍﺣﺘﺮﺍﺯ ﻋﻦ ﻏﲑﻩ ،ﻭﰲ ﻭﺻﻔﻪ ﺑﺎﻟﻴﺎﺋﻲ ﻭﺍﻟﻮﺍﻭﻱ ﺍﺣﺘﺮﺍﺯ ﻋﻦ ﺍﻷﻟﻔﻲ ﻓﺈﻥﹼ ﺇﻋﺮﺍﺑﻪ ﻟﻴﺲ ﻛﺬﻟﻚ ،ﻭﻗﻮﻟﻪ½ :ﻏﲑ ﺗﺜﻨﻴﺔ ...ﺇﱁ¼ ﺣﺎﻝ ﺃﻱ :ﺣﺎﻝ ﻛﻮﻥ ﺍﻟﻨﺎﻗﺺ ﺍﻟﻴﺎﺋﻲ ﻭﺍﻟﻮﺍﻭﻱ ﻏﲑ ﺗﺜﻨﻴﺔ ﻭﻏﲑ ﲨﻊ ﻭﻏﲑ ﳐﺎﻃﹶﺒﺔ ،ﻭﻓﻴﻪ ﺍﺣﺘﺮﺍﺯ ﻋﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻨﺎﻗﺺ ﻭﺍﺣﺪﺍﹰ ﻣﻨﻬﺎ؛ ﻓﺈﻥﹼ ﺇﻋﺮﺍﺑﻪ ﻟﻴﺲ ﻛﺬﻟﻚ ،ﺗﻘﻮﻝ ﰲ ﺍﻟﺮﻓﻊ: ½ﻫﻮ ﻳﺮﻣﻲ¼ ﻭ½ﻫﻮ ﻳﻐﺰﻭ¼ ﺑﺎﻟﻀﻤﺔ ﻋﻠﻰ ﺍﻟﻴﺎﺀ ﻭﺍﻟﻮﺍﻭ ﺗﻘﺪﻳﺮﺍﹰ ﻻﺳﺘﺜﻘﺎﳍﺎ ﻋﻠﻴﻬﻤﺎ ،ﻭﰲ ﺍﻟﻨﺼﺐ½ :ﻟﻦ ﻳﺮﻣﻲ¼ ﻭ½ﻟﻦ ﻳﻐﺰﻭ¼ ﺑﺎﻟﻔﺘﺤﺔ ﻋﻠﻰ ﺍﻟﻴﺎﺀ ﻭﺍﻟﻮﺍﻭ ﻟﻔﻈﺎﹰ ﳋﻔﹼﺘﻬﺎ ،ﻭﰲ ﺍﳉﺰﻡ½ :ﱂ ﻳﺮﻡ¼ ﻭ½ﱂ ﻳﻐﺰ¼ ﲝﺬﻑ ﺍﻟﻴﺎﺀ ﻭﺍﻟﻮﺍﻭ؛ ﻷﻥﹼ ﺍﳉﺎﺯﻡ ﳌﹼﺎ ﱂ ﳚﺪ ﺣﺮﻛﺔ ﺃﺳﻘﻂ ﺍﳊﺮﻑ ﺍﳌﻨﺎﺳﺐ ﳍﺎ" .ﻱ". ) (٢ﻗﻮﻟﻪ] :ﺑﺎﻟﻨﺎﻗﺺ ﺍﻷﻟﻔﻲ [ﻓﻴﻪ ﺍﺣﺘﺮﺍﺯ ﻋﻦ ﺍﻟﻴﺎﺋﻲ ﻭﺍﻟﻮﺍﻭﻱ ،ﻭﻗﻮﻟﻪ½ :ﻏﲑ ﺗﺜﻨﻴﺔ¼ ﺣﺎﻝ ﺃﻱ :ﺣﺎﻝ ﻛﻮﻥ ﺍﻟﻨﺎﻗﺺ ﺍﻷﻟﻔﻲ ﻏﲑ ﺗﺜﻨﻴﺔ ﻭﻏﲑ ﲨﻊ ﻭﻏﲑ ﳐﺎﻃﹶﺒﺔ ،ﻭﻓﻴﻪ ﺍﺣﺘﺮﺍﺯ ﻋﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻨﺎﻗﺺ ﺍﻷﻟﻔﻲ ﻭﺍﺣﺪﺍﹰ ﻣﻨﻬﺎ؛ ﻓﺈﻥﹼ ﺇﻋﺮﺍﺑﻪ ﻟﻴﺲ ﻛﺬﻟﻚ ﻓﺘﻘﻮﻝ ﰲ ﺍﻟﺮﻓﻊ½ :ﻫﻮ ﻳﺴﻌﻰ¼ ﺑﺘﻘﺪﻳﺮ ﺍﻟﻀﻤﺔ ،ﻭﰲ ﺍﻟﻨﺼﺐ½ :ﻟﻦ ﻳﺴﻌﻰ¼ ﺑﺘﻘﺪﻳﺮ ﺍﻟﻔﺘﺤﺔ؛ ﻷﻥﹼ ﺍﻷﻟﻒ ﺳﺎﻛﻦ ﻭﺿﻌﻲ ﻻ ﺗﻘﺒﻞ ﺍﳊﺮﻛﺔ ﺃﺻﻼﹰ ﺛﻘﻴﻠﺔ ﻛﺎﻧﺖ ﺃﻭ ﺧﻔﻴﻔﺔ ،ﻭﰲ ﺍﳉﺰﻡ½ :ﱂ ﻳﺴﻊ¼ ﲝﺬﻑ ﺍﻷﻟﻒ ﻟِﻤﺎ ﻣﺮ ﻗﺒﻴﻞ. ) (٣ﻗﻮﻟﻪ] :ﺍﳌﺮﻓﻮﻉ[ ﺃﻱ :ﺍﳌﻀﺎﺭﻉ ﺍﳌﺮﻓﻮﻉ ﻋﺎﻣﻠﻪ ﻣﻌﻨﻮﻱ ،ﻭﺍﻟﻌﺎﻣﻞ ﺍﳌﻌﻨﻮﻱ ﻫﻮ ﲡﺮﺩ ﺍﳌﻀﺎﺭﻉ ﻋﻦ ﻛ ﹼﻞ ﻧﺎﺻﺐ ﻭﺟﺎﺯﻡ ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺍﻟﻔﺮﺍﺀ ،ﻭﺃﻛﺜﺮ ﺍﻟﻜﻮﻓﻴﲔ ﻭﺍﻟﻜﺴﺎﺋﻲ ﻣﻨﻬﻢ ﳚﻌﻞ ﺍﻟﻌﺎﻣﻞ ﺣﺮﻭﻑ ½ﺃﺗﲔ¼ ،ﻭﺍﻟﺒﺼﺮﻳﻮﻥ ﻋﻠﻰ ﺃﻥﹼ ﻋﺎﻣﻠﻪ ﻭﻗﻮﻋﻪ ﻣﻮﻗﻊ ﺍﻻﺳﻢ؛ ﻷﻧﻪ ﺇﺫﺍ ﻭﻗﻊ ﻣﻮﻗﻊ ﺍﻻﺳﻢ ﻛﺎﻥ ﻛﺎﻻﺳﻢ ﻓﺄﻋﻄﻲ ﻟﻪ ﺃﻗﻮﻯ ﺇﻋﺮﺍﺏ ﺍﻻﺳﻢ ﻭﻫﻮ ﺍﻟﺮﻓﻊ ﳓﻮ½ :ﻫﻮ ﻳﻀﺮﺏ¼ ﻓـ½ﻳﻀﺮﺏ¼ ﻭﺍﻗﻊ ﻣﻮﻗﻊ ½ﺿﺎﺭﺏ¼ ﻭﻛﺬﺍ ½ﻫﻮ ﻳﻐﺰﻭ ﻭﻳﺮﻣﻲ ﻭﻳﺴﻌﻰ¼.
) (٤ﻗﻮﻟﻪ] :ﺍﳌﻨﺼﻮﺏ[ ﺃﻱ :ﺍﳌﻀﺎﺭﻉ ﺍﳌﻨﺼﻮﺏ ﻋﺎﻣﻠﻪ ﲬﺴﺔ ﺃﺣﺮﻑ ...ﺇﱁ ،ﻓـ½ﺃﻥﹾ¼ ﻫﻲ ﺍﻷﺻﻞ ﰲ ﻫﺬﺍ
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kﻋﺎﻣﻠﻪ ﲬﺴﺔ ﺃﺣﺮﻑ½:ﺃﻥ¼ ﻭ½ﻟﻦ¼ ﻭ½ﻛﻲ¼ ﻭ½ﺇﺫﻥ¼ ﻭ½ﺃﻥ¼ ﺍﻟﹾﻤﻘﺪﺭﺓ ،ﳓﻮl: ½ﺃﺭﻳﺪ ﺃﻥ ﲢﺴﻦ ﺇﻟﹶﻲ ¼ﻭ½ﺃﻧﺎ ﻟﻦ ﺃﺿﺮﺑﻚ¼ ﻭ½ﺃﺳﻠﻤﺖ ﻛﻲ ﺃﺩﺧﻞ ﺍﳉﻨﺔ¼
ﻭ½ﺇﺫﻥ ﻳﻐﻔﺮ ﺍﷲ ﻟﻚ¼ ،ﻭﺗﻘﺪﺭ ½ﺃﻥ¼ ﰲ ﺳﺒﻌﺔ ﻣﻮﺍﺿﻊ :ﺑﻌﺪ ½ﺣﺘﻰ¼ ﳓﻮ: )(١
½ﺃﺳﻠﻤﺖ ﺣﺘﻰ ﺃﺩﺧﻞ ﺍﳉﻨﺔ¼ ،ﻭﻻﻡِ ½ﻛﻲ¼ ﳓﻮ½ :ﻗﺎﻡ ﺯﻳﺪ ﻟﻴﺬﻫﺐ¼ ،ﻭﻻﻡ
ﺍﳉﺤﺪ ﳓﻮ﴿ :ﻣﺎ ﻛﹶﺎﻥﹶ ﺍﻟﻠﹼﻪ ﻟِﻴﻌﺬﱢﺑﻬﻢ]﴾ﺍﻷﻧﻔﺎﻝ ،[٣٣:ﻭﺍﻟﻔﺎﺀِ ﺍﻟﻮﺍﻗﻌﺔ ﰲ )(٢
ﺍﻟﺒﺎﺏ ﳌﺸﺎﺘﻬﺎ ½ﺃﻥﹾ¼ ﺍﳌﺨﻔﹼﻔﺔ ﻣﻦ ﺍﳌﺸﺪﺩﺓ ﻟﻔﻈﺎﹰ ﻭﻣﻌﲎ ،ﺃﻣﺎ ﻟﻔﻈﺎﹰ ﻓﻈﺎﻫﺮ ،ﻭﺃﻣﺎ ﻣﻌﲎ ﻓﻤﻦ ﺣﻴﺚ ﻛﻮﻤﺎ ﻣﺼﺪﺭﻳﺘﲔ ،ﻭﲪﻞ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺎﻗﻴﺔ ﰲ ﺍﻟﻌﻤﻞ؛ ﻷﻧﻬﺎ ﻟﻼﺳﺘﻘﺒﺎﻝ ،ﻭﺗﻨﺼﺐ ½ﺃﻥﹾ¼ ﺣﺘﻤﺎﹰ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻗﺒﻠﻬﺎ ﻓﻌﻞ ½ﻋﻠﻢ¼ ﺃﻭ ½ﻇﻦ ،¼ﻭ½ﻟﹶﻦ ¼ﻣﻌﻨﺎﻫﺎ ﻧﻔﻲ ﺍﳌﺴﺘﻘﺒﻞ ﻭﻫﻲ ﺗﻨﺼﺐ ﻣﻄﻠﻘﺎﹰ ،ﻭﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ :ﺃﺻﻠﻬﺎ½ :ﻻﹶ¼ ﻓﺄﺑﺪﻟﺖ ﺍﻷﻟﻒ ﻧﻮﻧﺎﹰ ﻓﺼﺎﺭ ½ﻟﹶﻦ ،¼ﻭﻗﺎﻝ ﺍﳋﻠﻴﻞ :ﺃﺻﻠﻬﺎ½ :ﻻﹶ ﺃﹶﻥﹾ¼ ﻓﻘﺼﺮ ﲝﺬﻑ ﺍﻷﻟﻒ ﻭﺍﳍﻤﺰﺓ ﻟﻜﺜﺮﺓ ﺍﻻﺳﺘﻌﻤﺎﻝ ﲣﻔﻴﻔﺎﹰ ،ﻛـ½ﺃﻳﺶ¼ ﰲ ½ﺃﻱ ﺷﻲﺀ¼ ﻭ½ﻋﻠﻤﺎﺀ¼ ﰲ ½ﻋﻠﻰ ﺍﳌﺎﺀ¼ ،ﻭﻗﺎﻝ ﺳﻴﺒﻮﻳﻪ :ﺇﻧﻬﺎ ﺣﺮﻑ ﺑﺮﺃﺳﻪ ﻏﲑ ﻣﺘﻐﻴﺮ ﻋﻦ ﺃﺻﻞ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ،ﻭ½ﻛﹶﻲ ¼ﻣﻌﻨﺎﻫﺎ ﺳﺒﺒﻴﺔ ﻣﺎ ﻗﺒﻠﻬﺎ ﻟِﻤﺎ ﺑﻌﺪﻫﺎ ،ﻭﻗﻴﻞ :ﺇﻧﻬﺎ ﻧﺎﺻﺒﺔ ﺑﺈﺿﻤﺎﺭ ½ﺃﹶﻥﹾ¼ ،ﻭ½ﺇِﺫﹶﻥﹾ¼ ﺗﻨﺼﺐ ﺇﺫﺍ ﱂ ﻳﻌﺘﻤﺪ ﻣﺎ ﺑﻌﺪﻫﺎ ﻋﻠﻰ ﻣﺎ ﻗﺒﻠﻬﺎ ،ﺑﺄﻥ ﻳﻜﻮﻥ ﻣﺎ ﺑﻌﺪﻫﺎ ﺧﱪﺍﹰ ﻟﻠﻤﺒﺘﺪﺃ ﺍﻟﺴﺎﺑﻖ ﳓﻮ½ :ﺃﻧﺎ ﺇﺫﻥ ﺃﻛﺮﻣﻚ¼ ﺃﻭ ﺟﺰﺍﺀ ﻟﻠﺸﺮﻁ ﺍﻟﺴﺎﺑﻖ ﳓﻮ½ :ﺇﻥ ﺗﺎﺗﲏ ﺇﺫﻥ ﺃﻛﺮﻣﻚ¼ ﺃﻭ ﺟﻮﺍﺑﺎﹰ ﻟﻠﻘﺴﻢ ﺍﻟﺴﺎﺑﻖ ﳓﻮ½ :ﻭﺍﷲ ﺇﺫﻥ ﺃﻓﻌﻠﻦ¼ ﻓﺤﻴﻨﺌﺬ ﻻ ﺗﻨﺼﺐ ﺍﳌﻀﺎﺭﻉ ،ﻭﻻ ﻳﻘﻊ ﺍﳌﻀﺎﺭﻉ ﺑﻌﺪ ½ﺇِﺫﹶﻥﹾ¼ ﻣﻌﺘﻤﺪﺍﹰ ﻋﻠﻰ ﻣﺎ ﻗﺒﻠﻬﺎ ﰲ ﻏﲑ ﻫﺬﻩ ﺍﳌﻮﺍﺿﻊ ﺑﺎﻻﺳﺘﻘﺮﺍﺀ ،ﻭﻗﻴﻞ :ﺃﺻﻠﻬﺎ ½ﺇﺫﺍﻥ¼ ﻓﺨﻔﹼﻔﺖ ﲝﺬﻓﺖ ﺍﻷﻟﻒ ،ﻭﻗﻴﻞ :ﺃﺻﻠﻬﺎ ½ﺇِﺫﹾ¼ ﺍﻟﻈﺮﻓﻴﺔ ﻓﺤﺬﻑ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﻭﻋﻮﺽ ﻣﻨﻪ ﺍﻟﺘﻨﻮﻳﻦ ﻟﻘﺼﺪ ﺟﻌﻠﻬﺎ ﺻﺎﳊﺔ ﳉﻤﻴﻊ ﺍﻷﺯﻣﻨﺔ ﺑﻌﺪ ﻣﺎ ﻛﺎﻧﺖ ﳐﺘﺼﺔ ﺑﺎﳌﺎﺿﻲ ،ﻭﻗﺎﻝ ﺳﻴﺒﻮﻳﻪ :ﻫﻲ ﺃﻳﻀﺎﹰ ﺣﺮﻑ ﺑﺮﺃﺳﻪ ﻭﻻ ﺃﺻﻞ ﳍﺎ" .ﻍ" ﻭﻏﲑﻩ.
) (١ﻗﻮﻟﻪ] :ﺑﻌﺪ ﺣﺘﻰ[ ﺃﻱ :ﺍﳌﻮﺿﻊ ﺍﻷﻭﻝ ﺍﻟﹼﺬﻱ ﺗﻘﺪﺭ ﻓﻴﻪ ½ﺃﹶﻥﹾ¼ ﻫﻮ ﺑﻌﺪ ½ﺣﺘﻰ¼ ،ﻭﺍﳌﻮﺿﻊ ﺍﻟﺜﺎﱐ ﻫﻮ ﺑﻌﺪ ﻻﻡ ½ﻛﹶﻲ ،¼ﻭﺍﳌﻮﺿﻊ ﺍﻟﺜﺎﻟﺚ ﻫﻮ ﺑﻌﺪ ﻻﻡ ﺍﳉﺤﺪ ،ﻭﺇﻧﻤﺎ ﻭﺟﺐ ﺗﻘﺪﻳﺮ ½ﺃﹶﻥﹾ¼ ﰲ ﻫﺬﻩ ﺍﳌﻮﺍﺿﻊ ﺃﻱ :ﺑﻌﺪ ½ﺣﺘﻰ¼ ﻭﻻﻡ ½ﻛﻲ¼ ﻭﻻﻡ ﺍﳉﺤﺪ؛ ﻷﻧﻬﺎ ﻣﻦ ﺍﳊﺮﻭﻑ ﺍﳉﺎﺭﺓ ﻭﻫﻲ ﻻ ﺗﺪﺧﻞ ﺇﻻﹼ ﻋﻠﻰ ﺍﻻﺳﻢ ﻓﻼ ﺑﺪ ﻣﻦ ﺗﻘﺪﻳﺮ ½ﺃﹶﻥﹾ¼ ﻟﻴﺠﻌﻞ ﺍﻟﻔﻌﻞ ﺑﺘﺄﻭﻳﻞ ﺍﳌﺼﺪﺭ" .ﻍ" ﻭﻏﲑﻩ. ) (٢ﻗﻮﻟﻪ] :ﻭﺍﻟﻔﺎﺀ[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﺣﺘﻰ¼ ،ﺃﻱ :ﻭﺍﳌﻮﺿﻊ ﺍﻟﺮﺍﺑﻊ ﺍﻟﹼﺬﻱ ﺗﻘﺪﺭ ﻓﻴﻪ ½ﺃﹶﻥﹾ¼ ﻫﻮ ﺑﻌﺪ ﺍﻟﻔﺎﺀ ﺍﻟﻮﺍﻗﻌﺔ ﰲ ﺟﻮﺍﺏ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ...ﺇﱁ ،ﻭﺍﳌﻮﺿﻊ ﺍﳋﺎﻣﺲ ﺍﻟﺬﻱ ﺗﻘﺪﺭ ﻓﻴﻪ ½ﺃﹶﻥﹾ¼ ﻫﻮ ﺑﻌﺪ ﺍﻟﻮﺍﻭ ﺍﻟﻮﺍﻗﻌﺔ ﰲ ﺟﻮﺍﺏ ﺍﻷﻣﻮﺭ ﺍﻟﺴﺘﺔ ﺍﳌﺬﻛﻮﺭﺓ ﻣﻦ ﺍﻷﻣﺮ ﺇﱃ ﺍﻟﻌﺮﺽ ،ﻭﺇﻧﻤﺎ ﻭﺟﺐ ﺗﻘﺪﻳﺮ ½ﺃﹶﻥﹾ¼ ﺑﻌﺪ ﺍﻟﻔﺎﺀ ﻭﺍﻟﻮﺍﻭ
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kﺟﻮﺍﺏ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻭﺍﻻﺳﺘﻔﻬﺎﻡ ﻭﺍﻟﻨﻔﻲ ﻭﺍﻟﺘﻤﻨﻲ ﻭﺍﻟﻌﺮﺽ ﳓﻮ½ :ﺃﺳﻠﻢl ﻓﺘﺴﻠﻢ¼ ﻭ½ﻻ ﺗﻌﺺ ﻓﺘﻌﺬﹼﺏ¼ ﻭ½ﻫﻞ ﺗﻌﻠﹼﻢ ﻓﺘﻨﺠﻮ¼ ﻭ½ﻣﺎ ﺗﺰﻭﺭﻧﺎ ﻓﻨﻜﺮﻣﻚ¼
ﻭ½ﻟﻴﺖ ﻟِﻲ ﻣﺎﻻﹰ ﻓﺄﻧﻔﻘﻪ¼ ﻭ½ﺃﻻ ﺗﻨـﺰﻝ ﺑﻨﺎ ﻓﺘﺼﻴﺐ ﺧﲑﺍﹰ¼ ،ﻭﺑﻌﺪ ﺍﻟﻮﺍﻭ
ﺍﻟﻮﺍﻗﻌﺔ ﰲ ﺟﻮﺍﺏ ﻫﺬﻩ ﺍﳌﻮﺍﺿﻊ ﻛﺬﻟﻚ ﳓﻮ½ :ﺃﺳﻠﻢ ﻭﺗﺴﻠﻢ¼ ﺇﱃ ﺁﺧﺮﻩ ،ﻭﺑﻌﺪ ½ﺃﻭ¼ ﺑِﻤﻌﲎ ½ﺇﱃ ﺃﻥ¼ ﺃﻭ ½ﺇﻻﹼ ﺃﻥ¼ ﳓﻮ½ :ﻷﺣﺒﺴﻨﻚ ﺃﻭ )(١
ﺗﻌﻄﻴﻨِﻲ ﺣﻘﹼﻲ¼ ،ﻭﻭﺍﻭ ﺍﻟﻌﻄﻒ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ ﺍﲰﺎﹰ ﺻﺮﳛﺎﹰ )(٢
ﳓﻮ½ :ﺃﻋﺠﺒﲏ ﻗﻴﺎﻣﻚ ﻭﲣﺮﺝ¼.....................................،
ﻷﻤﺎ ﻋﺎﻃﻔﺘﺎﻥ ﻭﺍﻗﻌﺘﺎﻥ ﺑﻌﺪ ﺍﻷﻣﻮﺭ ﺍﻟﺴﺘﺔ ﺍﻟﹼﱵ ﻫﻲ ﺇﻧﺸﺎﺀ ﺃﻱ :ﺍﻟﻨﻔﻲ ﻭﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻭﺍﻻﺳﺘﻔﻬﺎﻡ ﻭﺍﻟﺘﻤﻨﻲ ﻭﺍﻟﻌﺮﺽ ،ﻭﺍﻟﻨﻔﻲ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﺇﻧﺸﺎﺀ ﻟﻜﻨﻪ ﳏﻤﻮﻝ ﻋﻠﻰ ﺍﻟﻨﻬﻲ ﻟﻠﺘﻨﺎﺳﺐ ﺑﻴﻨﻬﻤﺎ ﰲ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺍﻟﻌﺪﻡ ﻓﻬﻮ ﺃﻳﻀﺎﹰ ﺇﻧﺸﺎﺀ ﺣﻜﻤﺎﹰ ،ﻭﻗﺪ ﺍﻣﺘﻨﻊ ﻋﻄﻒ ﺍﻹﺧﺒﺎﺭ ﻋﻠﻰ ﺍﻹﻧﺸﺎﺀ ﻓﻼ ﺑﺪ ﻣﻦ ﺗﻘﺪﻳﺮ ½ﺃﹶﻥﹾ¼ ﻟﻴﺆﻭﻝ ﺍﻟﻔﻌﻞ ﺑﺘﺄﻭﻳﻞ ﺍﳌﻔﺮﺩ ﻭﻋﻄﻒ ﻋﻠﻰ ﺍﻟﺴﺎﺑﻖ ﻓﻴﻜﻮﻥ ﻋﻄﻒ ﺍﳌﻔﺮﺩ ﻋﻠﻰ ﺍﳌﻔﺮﺩ ،ﻓﻤﻌﲎ ﻗﻮﻟﻚ½ :ﺃﺳﻠﻢ ﻓﺘﺴﻠﻢ¼ ﻣﺜﻼﹰ: ﻟﻴﻜﻦ ﻣﻨﻚ ﺇﺳﻼﻡ ﻓﺴﻼﻣﺘﻚ ﻣﻦ ﺍﻟﻨﺎﺭ" .ﻍ" ﻭﻏﲑﻩ.
) (١ﻗﻮﻟﻪ] :ﻭﺑﻌﺪ ½ﺃﻭ¼[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﺑﻌﺪ ﺣﺘﻰ¼ ﺃﻱ :ﺍﳌﻮﺿﻊ ﺍﻟﺴﺎﺩﺱ ﺍﻟﹼﺬﻱ ﺗﻘﺪﺭ ﻓﻴﻪ ½ﺃﹶﻥﹾ¼ ﻫﻮ ﺑﻌﺪ ½ﺃﻭ¼ ﲟﻌﲎ ½ﺇﱃ ﺃﻥﹾ¼ ﺃﻭ ½ﺇﻻﹼ ﺃﻥﹾ¼؛ ﻷﻥﹼ ½ﺇﱃ¼ ﻣﻦ ﺍﳊﺮﻭﻑ ﺍﳉﺎﺭﺓ ﻭ½ﺇﻻﹼ¼ ﻣﻦ ﺃﺩﺍﺓ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻭﻛﻼﳘﺎ ﳐﺘﺼﺎﻥ ﺑﺎﻻﺳﻢ ﻓﻼ ﺑﺪ ﻣﻦ ﺗﻘﺪﻳﺮ ½ﺃﹶﻥﹾ¼ ﺍﳌﺼﺪﺭﻳﺔ ﻟﻴﺠﻌﻞ ﺍﻟﻔﻌﻞ ﺑﺘﺄﻭﻳﻞ ﺍﳌﺼﺪﺭ ﻟﻴﺼﺢ ﺩﺧﻮﻝ ﺣﺮﻑ ﺍﳉﺮ ﻭﺍﻻﺳﺘﺜﻨﺎﺀ ﻋﻠﻴﻪ" .ﺳﻦ".
) (٢ﻗﻮﻟﻪ] :ﻭﻭﺍﻭ ﺍﻟﻌﻄﻒ[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﺃﻭ¼ ﺃﻱ :ﺍﳌﻮﺿﻊ ﺍﻟﺴﺎﺑﻊ ﺍﻟﹼﺬﻱ ﺗﻘﺪﺭ ﻓﻴﻪ ½ﺃﹶﻥﹾ¼ ﻫﻮ ﺑﻌﺪ ﻭﺍﻭ ﺍﻟﻌﻄﻒ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ ﺍﲰﺎﹰ ﺻﺮﳛﺎﹰ ،ﻭﺇﻧﻤﺎ ﻭﺟﺐ ﺗﻘﺪﻳﺮ ½ﺃﹶﻥﹾ¼ ﺑﻌﺪ ﻭﺍﻭ ﺍﻟﻌﻄﻒ ﺑﺸﺮﻁ ﻛﻮﻥ ﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ ﺍﲰﺎﹰ؛ ﻷﻥﹼ ﻋﻄﻒ ﺍﳉﻤﻠﺔ ﻋﻠﻰ ﺍﳌﻔﺮﺩ ﳑﺘﻨﻊ ﻓﻼ ﺑﺪ ﻣﻦ ﺗﻘﺪﻳﺮ ½ﺃﹶﻥﹾ¼ ﺑﻌﺪﻫﺎ ﻟﻴﺆﻭﻝ ﺍﻟﻔﻌﻞ ﺑﺎﳌﺼﺪﺭ ﻭﻳﺼﺢ ﻋﻄﻒ ﻣﺎ ﺑﻌﺪ ﻫﺎ ﻋﻠﻰ ﻣﺎ ﻗﺒﻠﻬﺎ ،ﳓﻮ½ :ﺃﻋﺠﺒﲏ ﻗﻴﺎﻣﻚ ﻭﲣﺮﺝ¼ ﺃﻱ :ﺃﻋﺠﺒﲏ ﻗﻴﺎﻣﻚ
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ﻭﺧﺮﻭﺟﻚ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﺍﳌﻀﺎﺭﻉ ﻛﻤﺎ ﻳﻨﺼﺐ ﺑﺘﻘﺪﻳﺮ ½ﺃﹶﻥﹾ¼ ﺑﻌﺪ ﻭﺍﻭ ﺍﻟﻌﻄﻒ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ ﺍﲰﺎﹰ ،ﻛﺬﻟﻚ ﻳﻨﺼﺐ ﺑﺘﻘﺪﻳﺮﻫﺎ ﺑﻌﺪ ﺳﺎﺋﺮ ﺣﺮﻭﻑ ﺍﻟﻌﻄﻒ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ ﺍﲰﺎﹰ ﻓﻠﻮ ﻗﺎﻝ½ :ﻭﺑﻌﺪ ﺣﺮﻭﻑ ﺍﻟﻌﻄﻒ¼ ﻟﻜﺎﻥ ﺃﺻﻮﺏ" .ﻱ".
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kﻭﳚﻮﺯ ﺇﻇﻬﺎﺭ ½ﺃﻥ¼ ﻣﻊ ﻻﻡ ½ﻛﻲ¼ ﳓﻮ½ :ﺃﺳﻠﻤﺖ ﻷﻥﹾ ﺃﺩﺧﻞ ﺍﳉﻨﺔ¼l، )(١
ﻭﻣﻊ ﻭﺍﻭ ﺍﻟﻌﻄﻒ ﳓﻮ½ :ﺃﻋﺠﺒﲏ ﻗﻴﺎﻣﻚ ﻭﺃﻥﹾ ﲣﺮﺝ¼ ،ﻭﳚﺐ ﺇﻇﻬﺎﺭ
½ﺃﻥﹾ¼ ﰲ ﻻﻡ ½ﻛﻰ¼ ﺇﺫﺍ ﺍﺗﺼﻠﺖ ﺑـ½ﻻ¼ ﺍﻟﻨﺎﻓﻴﺔ ﳓﻮ½ :ﻟﺌﻼ ﻳﻌﻠﻢ¼ ،ﻭﺍﻋﻠﻢ )(٢
ﺃﻥﹼ ½ﺃﻥ¼ ﺍﻟﻮﺍﻗﻌﺔﹶ ﺑﻌﺪ ﺍﻟﻌِﻠﹾﻢ ﻟﻴﺴﺖ ﻫﻲ ﺍﻟﻨﺎﺻﺒﺔ ﻟﻠﻔﻌﻞ ﺍﳌﻀﺎﺭﻉ ﻭﺇﻧﻤﺎ ﻫﻲ )(٣
ﺍﳌﺨﻔﹼﻔﺔ ﻣﻦ ﺍﳌﺜﻘﹼﻠﺔ ﳓﻮ½ :ﻋﻠﻤﺖ ﺃﻥﹾ ﺳﻴﻘﻮﻡ¼ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ﴿ :ﻋﻠِﻢ ﺃﹶﻥ ) (١ﻗﻮﻟﻪ] :ﻣﻊ ﻻﻡ ½ﻛﻲ¼[ ﻭﻛﺬﺍ ﳚﻮﺯ ﺇﻇﻬﺎﺭ ½ﺃﹶﻥﹾ¼ ﻣﻊ ﺍﻟﻼﻡ ﺍﻟﺰﺍﺋﺪﺓ ﳓﻮ½ :ﺃﺭﺩﺕ ﻷﻥ ﻳﻘﻮﻡ¼ ،ﻭﻣﻊ ﻭﺍﻭ ﺍﻟﻌﻄﻒ ﺑﻞ ﻣﻊ ﲨﻴﻊ ﺣﺮﻭﻑ ﺍﻟﻌﻄﻒ ،ﻭﺇﻧﻤﺎ ﺟﺎﺯ ﺇﻇﻬﺎﺭﻫﺎ ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭ؛ ﻷﻥﹼ ﻻﻡ ½ﻛﻲ¼ ﻭﺍﻟﻼﻡ ﺍﻟﺰﺍﺋﺪﺓ ﻭﺣﺮﻭﻑ ﺍﻟﻌﻄﻒ ﺗﺪﺧﻞ ﻋﻠﻰ ﺍﻷﲰﺎﺀ ﻓﻴﺠﻮﺯ ﻣﻌﻬﺎ ﺇﻇﻬﺎﺭ ﻣﺎ ﺗﻘﻠﹼﺐ ﺍﻟﻔﻌﻞ ﺇﱃ ﺍﻻﺳﻢ ﻭﻫﻲ ½ﺃﹶﻥﹾ¼ ﺍﳌﺼﺪﺭﻳﺔ ،ﻭﻻ ﳚﻮﺯ ﺇﻇﻬﺎﺭﻫﺎ ﻣﻊ ﻻﻡ ﺍﳉﺤﺪ ﻻﺧﺘﺼﺎﺻﻬﺎ ﲞﱪ ½ﻛﺎﻥ¼ ﺍﳌﻨﻔﻲ ﺇﺫﺍ ﻛﺎﻥ ﻓﻌﻼﹰ" .ﻭ" ﻣﻠﺨﺼﺎﹰ.
) (٢ﻗﻮﻟﻪ] :ﺇﺫﺍ ﺍﺗﺼﻠﺖ[ ﺃﻱ :ﻭﻗﻌﺖ ½ﻻﹶ¼ ﺍﻟﻨﺎﻓﻴﺔ ﺑﻌﺪ ﻻﻡ ½ﻛﹶﻲ ،¼ﻭﺇﻧﻤﺎ ﻭﺟﺐ ﺇﻇﻬﺎﺭ ½ﺃﹶﻥﹾ¼ ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ؛ ﻟﺌﻼﹼ ﻳﻠﺰﻡ ﺗﻮﺍﱄ ﺍﻟﻼﻣﲔ ﺍﳌﺘﺤﺮﻛﺘﲔ ﻭﳘﺎ ﻻﻡ ½ﻛﹶﻲ ¼ﻭﻻﻡ ﺍﻟﻨﻔﻲ ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻟِﺌﹶﻠﱠﺎ ﻳﻌﻠﹶﻢ ﺃﹶﻫﻞﹸ ﺍﻟﹾﻜِﺘﺎﺏِ﴾]ﺍﳊﺪﻳﺪ" .[٢٩ :ﻭ". ) (٣ﻗﻮﻟﻪ] :ﺑﻌﺪ ﺍﻟﻌﻠﻢ[ ﻭﺑﻌﺪ ﻣﺎ ﲟﻌﻨﺎﻩ ﻣﻦ ﺍﻟﺘﺤﻘﹼﻖ ﻭﺍﻟﻴﻘﲔ ﻭﺍﻻﻧﻜﺸﺎﻑ ﻭﺍﻟﺸﻬﺎﺩﺓ ﻭﺍﻟﻈﻬﻮﺭ ﻭﳓﻮ ﺫﻟﻚ ،ﻓﺈ ﹼﻥ ½ﺃﹶﻥﹾ¼ ﺍﻟﻮﺍﻗﻌﺔ ﺑﻌﺪﻫﺎ ﻟﻴﺴﺖ ﻫﻲ ﺍﻟﻨﺎﺻﺒﺔ ﻟﻠﻔﻌﻞ ﺍﳌﻀﺎﺭﻉ ﻭﺇﻧﻤﺎ ﻫﻲ ﺍﳌﺨﻔﹼﻔﺔ ﻣﻦ ﺍﳌﺜﻘﹼﻠﺔ؛ ﻷﻥﹼ ﺍﳌﺨﻔﹼﻔﺔ ﻟﻠﺘﺤﻘﻴﻖ ﻓﺘﻨﺎﺳﺐ ﺍﻟﻌﻠﻢ ﻭﻣﺎ ﲟﻌﻨﺎﻩ ،ﲞﻼﻑ ﺍﻟﻨﺎﺻﺒﺔ ﻓﺈﻧﻬﺎ ﻟﻠﺮﺟﺎﺀ ﻭﺍﻟﻄﻤﻊ ﻓﻼ ﺗﻨﺎﺳﺒﻪ ،ﻭﺣﻴﻨﺌﺬ ﳚﺐ ﻓﺼﻠﻬﺎ ﻋﻦ ﺍﻟﻔﻌﻞ ﺇﻣﺎ ﺑﺎﻟﺴﲔ ﳓﻮ½ :ﻋﻠﻤﺖ ﺃﻥ ﺳﻴﻘﻮﻡ¼ ﻭﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ﴿ :ﻋﻠِﻢ ﺃﹶﻥ ﺳﻴﻜﹸﻮﻥﹸ ﻣِﻨﻜﹸﻢ ﻣﺮﺿﻰ﴾]ﺍﳌﺰﻣﻞ ،[٢٠ :ﺃﻭ ﺑـ½ﺳﻮﻑ¼ ﳓﻮ½ :ﺍﻋﻠﻢ ﻓﻌﻠﻢ ﺍﳌﺮﺀ ﻳﻨﻔﻌﻪ ﺃﻥ ﺳﻮﻑ ﻳﺄﰐ ﻟﻚ¼ ﺃﻭ ﺑـ½ﻗﺪ¼ ﳓﻮ ﴿ﻟِﻴﻌﻠﹶﻢ ﺃﹶﻥ ﻗﹶﺪ ﺃﹶﺑﻠﹶﻐﻮﺍ ﺭِﺳﺎﻟﹶﺎﺕِ ﺭﺑﻬِﻢ]﴾ﺳﻮﺭﺓ ﺍﳉﻦ ،[٢٨ :ﺃﻭ ﲝﺮﻑ ﺍﻟﻨﻔﻲ ﻣﻦ ½ﻟﹶﻢ ¼ﻭ½ﻻﹶ¼ ﻭ½ﻟﹶﻦ¼ ﳓﻮ½ :ﻋﻠﻤﺖ ﺃﻥ ﱂ ﻳﻘﻢ¼ ،ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﴿ﺃﹶﻓﹶﻠﹶﺎ ﻳﺮﻭﻥﹶ ﺃﹶﻟﱠﺎ ﻳﺮﺟِﻊ ﺇِﻟﹶﻴﻬِﻢ]﴾ﻃﻪ ،[٨٩ :ﻭﻫﺬﺍ ﻟﻴﻜﻮﻥ ﻛﺎﻟﻌﻮﺽ ﻣﻦ ﺃﺣﺪ ﻧﻮﻧﻴﻬﺎ ،ﻭﺍﲰﻬﺎ ﻫﻮ ﺿﻤﲑ ﺍﻟﺸﺄﻥ ﻓﺮﻗﺎﹰ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ½ﺃﹶﻥﹾ¼ ﺍﳌﺼﺪﺭﻳﺔ؛ ﻷﻥﹼ ﺍﳌﺼﺪﺭﻳﺔ ﻻ
i
ﻳﻔﺼﻞ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﻟﻔﻌﻞ ﺑﺸﻲﺀ ﻣﻦ ﺍﳊﺮﻭﻑ ﺍﳌﺬﻛﻮﺭﺓ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻌﻠﻢ ﰲ ﻗﻮﻟﻪ½ :ﺑﻌﺪ ﺍﻟﻌﻠﻢ¼ ﺍﻟﻌﻠﻢ ﺍﻟﻐﲑ ﺍﳌﺆﻭﻝ ﺑﺎﻟﻈﻦ ،ﻓﺈﻥ ﺃﹸﻭﻝ ﺑﻪ ﻳﺼﺢ ﻭﻗﻮﻉ ½ﺃﹶﻥﹾ¼ ﺍﳌﺼﺪﺭﻳﺔ ﻭﺍﳌﺨﻔﹼﻔﺔ ﺑﻌﺪﻩ ﻓﻴﺠﻮﺯ ½ﻋﻠﻤﺖ ﺃﻥ ﳜﺮﺝ ﺯﻳﺪ¼ ﺑﺎﻟﻨﺼﺐ ﻭﺍﻟﺮﻓﻊ ﲟﻌﲎ ½ﻇﻨﻨﺖ¼" .ﻍ".
١٩٤
j
ﰲ
kﻜﹸﻮﻥﹸ ﻣِﻨﻜﹸﻢ ﻣﺮﺿﻰ﴾]ﺍﳌﺰﻣﻞ ،[٢٠:ﻭ½ﺃﻥﹾ¼ ﺍﻟﻮﺍﻗﻌﺔﹶ ﺑﻌﺪ ﺍﻟﻈﻦ ﺟﺎﺯ ﻓﻴﻪl ﺳﻴ )(١
ﺍﻟﻮﺟﻬﺎﻥ :ﺍﻟﻨﺼﺐ ﺑِﻬﺎ ،ﻭﺃﻥ ﲡﻌﻠﻬﺎ ﻛﺎﻟﻮﺍﻗﻌﺔ ﺑﻌﺪ ﺍﻟﻌِﻠﹾﻢ ﳓﻮ½ :ﻇﻨﻨﺖ ﺃﻥﹾ
ﺳﻴﻘﻮﻡ¼ : .ﺍﻟﹾﻤﺠﺰﻭﻡ ﻋﺎﻣﻠﻪ ½ﻟﹶﻢ¼ ﻭ½ﻟﹶﻤﺎ¼ ﻭﻻﻡ ﺍﻷﻣﺮ ﻭ½ﻻ¼ ﰲ ﺍﻟﻨﻬﻲ )(٢
ﻭﻛﻠِﻢ ﺍﻟﹾﻤﺠﺎﺯﺍﺕ ،ﻭﻫﻲ ½ﺇﻥ¼ ﻭ½ﻣﻬﻤﺎ¼ ﻭ½ﺇﺫﻣﺎ¼ ﻭ½ﺣﻴﺜﻤﺎ¼ ﻭ½ﺃﻳﻦ¼ )( ٣
)( ٤
) (١ﻗﻮﻟﻪ] :ﺑﻌﺪ ﺍﻟﻈﻦ [ﻭﺑﻌﺪ ﻣﺎ ﲟﻌﻨﺎﻩ ﻛﺎﳊﺴﺒﺎﻥ ﺇﺫﺍ ﻛﺎﻥ ﲟﻌﲎ ﺍﻟﻈﻦ ﺍﻟﻐﺎﻟﺐ ﻭﻛﺎﻟﻌﻠﻢ ﺍﳌﺆﻭﻝ ﺑﺎﻟﻈﻦ ،ﺟﺎﺯ ﻓﻴﻪ ﺍﻟﻮﺟﻬﺎﻥ ﺃﻱ :ﺟﺎﺯ ﺃﻥ ﺗﻜﻮﻥ ﻣﺼﺪﺭﻳﺔ ﻭﺃﻥ ﺗﻜﻮﻥ ﳐﻔﹼﻔﺔ ﻣﻦ ﺍﳌﺜﻘﹼﻠﺔ ﳓﻮ½ :ﻇﻨﻨﺖ ﺃﻥ ﺳﻴﻘﻮﻡ¼ ﺑﺎﻟﺮﻓﻊ ﻭﺍﻟﻨﺼﺐ؛ ﻷﻥﹼ ﺍﻟﻈﻦ ﺑﺎﻋﺘﺒﺎﺭ ﺩﻻﻟﺘﻪ ﻋﻠﻰ ﻏﻠﺒﺔ ﺍﻟﻮﻗﻮﻉ ﻳﻨﺎﺳﺐ ½ﺃﹶﻥﹾ¼ ﺍﳌﺨﻔﹼﻔﺔ ﺍﻟﺪﺍﻟﹼﺔ ﻋﻠﻰ ﺍﻟﺘﺤﻘﻴﻖ ،ﻭﺑﺎﻋﺘﺒﺎﺭ ﻋﺪﻡ ﺍﻟﻴﻘﲔ ﻳﻨﺎﺳﺐ ½ﺃﹶﻥﹾ¼ ﺍﳌﺼﺪﺭﻳﺔ ﺍﻟﺪﺍﻟﹼﺔ ﻋﻠﻰ ﺍﻟﺘﻮﻗﹼﻊ ﻓﺠﺎﺯ ﻭﻗﻮﻋﻬﻤﺎ ﺑﻌﺪﻩ ،ﻭ½ﺃﹶﻥﹾ¼ ﺍﻟﹼﱵ ﺗﻘﻊ ﺑﻌﺪ ﻏﲑ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻈﻦ ﻣﻦ ﺍﻟﻄﻤﻊ ﻭﺍﳋﺸﻴﺔ ﻭﺍﳋﻮﻑ ﻭﺍﻟﺸﻚ ﻭﺍﻟﻮﻫﻢ ﻭﺍﻹﻋﺠﺎﺏ ﻭﳓﻮﻫﺎ ﻓﻤﺼﺪﺭﻳﺔ ﻻ ﳐﻔﹼﻔﺔ ﳓﻮ: ½ﺧﺸﻴﺖ ﺃﻥ ﻻ ﺗﻔﻌﻞ¼" .ﻍ".
) (٢ﻗﻮﻟﻪ] :ﺍﺰﻭﻡ[ ﺃﻱ :ﺍﳌﻀﺎﺭﻉ ﺍﺰﻭﻡ ﻋﺎﻣﻠﻪ ½ﻟﹶﻢ ¼ﻭ½ﻟﹶﻤﺎ¼ ﻭﻻﻡ ﺍﻷﻣﺮ ﻭ½ﻻﹶ¼ ﰲ ﺍﻟﻨﻬﻲ ﺃﻱ½ :ﻻﹶ¼ ﺍﳌﺴﺘﻌﻤﻠﺔ ﰲ ﺍﻟﻨﻬﻲ ،ﻭﻓﻴﻪ ﺍﺣﺘﺮﺍﺯ ﻋﻤﺎ ﺍﺳﺘﻌﻤﻠﺖ ﰲ ﺍﻟﻨﻔﻲ ،ﻓﻬﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻷﺭﺑﻊ ﲡﺰﻡ ﻓﻌﻼﹰ ﻭﺍﺣﺪﺍﹰ ﺑﺎﻷﺻﺎﻟﺔ ﻭﺇﻻﹼ ﻓﻘﺪ ﻳﺘﻌﺪﺩ ﳎﺰﻭﻣﻬﺎ ﺑﺎﻟﻌﻄﻒ ،ﻭﺇﻧﻤﺎ ﲡﺰﻡ ½ﻟﹶﻢ ¼ﻭ½ﻟﹶﻤﺎ¼ ﻻﺧﺘﺼﺎﺻﻬﻤﺎ ﺑﺎﻟﻔﻌﻞ ،ﻭﰲ "ﻍ" ﻋﻦ "ﻣﻒ" :ﺃﻥﹼ ﻛﻞﹼ ﻣﺎ ﺍﺧﺘﺺ ﺑﺸﻲﺀ ﻭﻫﻮ ﺧﺎﺭﺝ ﻋﻦ ﺣﻘﻴﻘﺘﻪ ﻳﺆﺛﹼﺮ ﻓﻴﻪ ﻭﻳﻐﻴﺮﻩ ﻏﺎﻟﺒﺎﹰ ﺑﺸﻬﺎﺩﺓ ﺍﻻﺳﺘﻘﺮﺍﺀ، ﻭﺇﻧﻤﺎ ﺗﻌﻴﻦ ﺍﳉﺰﻡ ﻟﻴﻜﻮﻥ ﺍﻷﺛﺮ ﻋﻠﻰ ﻭﻓﻖ ﺍﳌﺆﺛﹼﺮ ﰲ ﺍﻻﺧﺘﺼﺎﺹ ،ﻭﺇﻧﻤﺎ ﲡﺰﻡ ﻻﻡ ﺍﻷﻣﺮ ﻭ½ﻻﹶ¼ ﰲ ﺍﻟﻨﻬﻲ؛ ﻷﻧﻬﻤﺎ ﺗﺸﺒﻬﺎﻥ ½ﺇِﻥﹾ¼ ﺍﻟﺸﺮﻃﻴﺔ ﰲ ﻧﻘﻞ ﺍﳌﻀﺎﺭﻉ ﻭﺇﺧﺮﺍﺟﻪ ﻋﻦ ﺃﺻﻠﻪ ،ﺣﻴﺚ ﺗﻨﻘﻞ ½ﺇِﻥﹾ¼ ﺍﻟﺸﺮﻃﻴﺔ ﺍﳌﻀﺎﺭﻉ ﻣﻦ ﺍﳊﺎﻝ ﺇﱃ ﺍﻻﺳﺘﻘﺒﺎﻝ ﻭﲣﺮﺟﻪ ﻣﻦ ﺍﻟﻘﻄﻊ ﺇﱃ ﺍﻟﺸﻚ ﻭﺗﻨﻘﻞ ﻻﻡ ﺍﻷﻣﺮ ﻭ½ﻻﹶ¼ ﰲ ﺍﻟﻨﻬﻲ ﺍﳌﻀﺎﺭﻉ ﻣﻦ ﺍﳊﺎﻝ ﺇﱃ ﺍﻻﺳﺘﻘﺒﺎﻝ ﻭﲣﺮﺟﺎﻧﻪ ﻣﻦ ﺍﳋﱪ ﺇﱃ ﺍﻹﻧﺸﺎﺀ" .ﻍ" ﻭﻏﲑﻩ. ) (٣ﻗﻮﻟﻪ] :ﻛﻠﻢ ﺍﺎﺯﺍﺕ[ ﺍﻟﻜﻠﻢ ﲨﻊ ﺍﻟﻜﻠﻤﺔ ﺃﻭ ﺟﻨﺲ ﺃﻱ :ﺍﻟﻜﻠﻢ ﺍﻟﺪﺍﻟﹼﺔ ﻋﻠﻰ ﻛﻮﻥ ﺍﳉﻤﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺟﺰﺍﺀ ﻭﻣﺴﺒﺒﺎﹰ ﻟﻠﺠﻤﻠﺔ ﺍﻷﻭﱃ ،ﺃﻱ :ﻛﻠﻤﺎﺕ ﺍﻟﺸﺮﻁ ﻭﺍﳉﺰﺍﺀ ﺍﻟﹼﱵ ﺑﻌﻀﻬﺎ ﻣﻦ ﺍﻷﲰﺎﺀ ﻭﺑﻌﻀﻬﺎ ﻣﻦ ﺍﳊﺮﻭﻑ ﻭﳍﺬﺍ ﺍﺧﺘﺎﺭ ﻟﻔﻆ ﺍﻟﻜﻠﻢ؛ ﻷﻧﻪ ﻳﻌﻢ ﺍﻻﺳﻢ ﻭﺍﳊﺮﻑ ﲞﻼﻑ ﻟﻔﻆ ﺍﳊﺮﻑ ،ﻭﺇﻧﻤﺎ ﲡﺰﻡ ﻛﻠﻢ ﺍﺎﺯﺍﺕ ﺍﳌﻀﺎﺭﻉ ﻟﺘﻀﻤﻨﻬﺎ ﻣﻌﲎ ½ﺇِﻥﹾ¼ ﺍﻟﺸﺮﻃﻴﺔ" .ﻭ"ﻭﻏﲑﻩ. ) (٤ﻗﻮﻟﻪ] :ﺇﺫﻣﺎ ﻭﺣﻴﺜﻤﺎ[ ﻓـ½ﺇِﺫﹾ¼ ﻭ½ﺣﻴﺚﹸ¼ ﲡﺰﻣﺎﻥ ﺍﳌﻀﺎﺭﻉ ﻣﻊ ½ﻣﺎ¼ ،ﻭﺃﻣﺎ ﺑﺪﻭﺎ ﻓﻼ ،ﻭ½ﺃﹶﻳﻦ ¼ﻭ½ﻣﺘﻰ¼ ﲡﺰﻣﺎﻧﻪ ﻣﻄﻠﻘﺎﹰ ﺳﻮﺍﺀ ﻛﺎﻧﺘﺎ ﻣﻊ ½ﻣﺎ¼ ﺃﻭ ﻻ ،ﻭﺇﻧﻤﺎ ﱂ ﻳﺬﻛﺮ ﺍﳌﺺ ½ﻛﹶﻴﻔﹶﻤﺎ¼ ﻭ½ﺇِﺫﹶﺍ¼؛ ﻷﻥﹼ ﺍﳒﺰﺍﻡ
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kﻣﱴ¼ ﻭ½ﻣﺎ¼ ﻭ½ﻣﻦ¼ ﻭ½ﺃﻱ¼ ﻭ½ﺃﻧﻰ¼ ﻭ½ﺇﻥ¼ ﺍﻟﹾﻤﻘﺪﺭﺓ ،ﳓﻮ½ :ﻟﹶﻢ ﻳﻀﺮﺏ¼l ﻭ½ ﻭ½ﻟﹶﻤﺎ ﻳﻀﺮﺏ¼ ﻭ½ﻟﻴﻀﺮﺏ¼ ﻭ½ﻻﺗﻀﺮﺏ¼ ﻭ½ﺇﻥ ﺗﻀﺮﺏ ﺃﺿﺮﺏ¼ ﺁﻫـ،
ﻭﺍﻋﻠﻢ ﺃﻥﹼ ½ﻟﹶﻢ ¼ﺗﻘﻠﹼﺐ ﺍﻟﹾﻤﻀﺎﺭﻉ ﻣﺎﺿﻴﺎﹰ ﻣﻨﻔﻴﺎ ،ﻭ½ﻟﹶﻤﺎ¼ ﻛﺬﻟﻚ ﺇﻻﹼ ﺃﻥﹼ ﻓﻴﻬﺎ )(١
ﺗﻮﻗﹼﻌﺎﹰ ﺑﻌﺪﻩ ﻭﺩﻭﺍﻣﺎﹰ ﻗﺒﻠﻪ ،ﳓﻮ½ :ﻗﺎﻡ ﺍﻷﻣﲑ ﻟﹶﻤﺎ ﻳﺮﻛﺐ¼ ،ﻭﺃﻳﻀﺎﹰ ﳚﻮﺯ
ﺣﺬﻑ ﺍﻟﻔﻌﻞ ﺑﻌﺪ ½ﻟﹶﻤﺎ¼ ﺧﺎﺻﺔ ﺗﻘﻮﻝ½ :ﻧﺪﻡ ﺯﻳﺪ ﻭﻟﹶﻤﺎ¼ ﺃﻱ :ﻭﻟﹶﻤﺎ ﻳﻨﻔﻌﻪ )(٢
ﺍﳌﻀﺎﺭﻉ ﻣﻌﻬﻤﺎ ﺷﺎﺫﹼ ﱂ ﳚﺊ ﰲ ﻛﻼﻣﻬﻢ ،ﺃﻣﺎ ﺍﻟﺸﺬﻭﺫ ﰲ ½ﻛﻴﻔﻤﺎ¼ ﻓﻸﻧﻪ ﻟﻌﻤﻮﻡ ﺍﻷﺣﻮﺍﻝ ﻛﻤﺎ ﰲ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ½ :ﻛﻴﻔﻤﺎ ﺗﻘﺮﺀ ﺃﻗﺮﺀ¼ ،ﻭﻳﺘﻌﺬﹼﺭ ﺍﺳﺘﻮﺍﺀ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺎﺭﺋﲔ ﰲ ﲨﻴﻊ ﺍﻷﺣﻮﺍﻝ ﻭﺍﻟﻜﻴﻔﻴﺎﺕ ،ﻭﺃﻣﺎ ﺍﻟﺸﺬﻭﺫ ﰲ ½ﺇﺫﺍ¼ ﻓﻸﻥﹼ ﻛﻠﻤﺎﺕ ﺍﺎﺯﺍﺕ ﺇﻧﻤﺎ ﲡﺰﻡ ﺍﳌﻀﺎﺭﻉ ﻻﺷﺘﻤﺎﳍﺎ ﻋﻠﻰ ﻣﻌﲎ ½ﺇِﻥﹾ¼ ﺍﻟﺸﺮﻃﻴﺔ ،ﻭ½ﺇِﺫﹶﺍ¼ ﻻ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﻣﻌﻨﺎﻫﺎ؛ ﻷﻥﹼ ½ﺇِﻥﹾ¼ ﻟﻺﺎﻡ؛ ﻷﺎ ﻟﻠﺸﺮﻁ ﻭﺍﻟﺸﺮﻁ ﻣﻔﺮﻭﺽ ﻭﺟﻮﺩﻩ ،ﻭ½ﺇﺫﺍ¼ ﻟﻠﻘﻄﻊ؛ ﻷﻧﻪ ﻣﻮﺿﻮﻉ ﻟﻸﻣﺮ ﺍﳌﻘﻄﻮﻉ ﻭﺟﻮﺩﻩ ﰲ ﺍﻋﺘﻘﺎﺩ ﺍﳌﺘﻜﻠﹼﻢ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻓﺒﻴﻨﻬﻤﺎ ﻣﻨﺎﻓﺎﺓ" .ﻭ" ﻭﻏﲑﻩ.
) (١ﻗﻮﻟﻪ] :ﻭﳌﹼﺎ ﻛﺬﻟﻚ[ ﺃﻱ :ﻣﺜﻞ ½ﻟﹶﻢ ¼ﰲ ﻗﻠﺐ ﺍﳌﻀﺎﺭﻉ ﻣﺎﺿﻴﺎﹰ ﻣﻨﻔﻴﺎ ،ﰒﹼ ﺃﺷﺎﺭ ﺇﱃ ﻣﺎ ﳜﺘﺺ ﺑـ½ﳌﹼﺎ¼ ﺑﻌﺪ ﺍﺷﺘﺮﺍﻛﻬﻤﺎ ﰲ ﻣﺎ ﺫﻛﺮ ،ﺑﻘﻮﻟﻪ :ﺇﻻﹼ ﺃﻥﹼ ﻓﻴﻬﺎ ﺃﻱ :ﰲ ½ﳌﹼﺎ¼ ﺗﻮﻗﹼﻌﺎﹰ ﺑﻌﺪﻩ ،ﺃﻱ :ﻳﻨﻔﻰ ﺑـ½ﳌﹼﺎ¼ ﻓﻌﻞ ﻣﺘﻮﻗﹼﻊ ﻏﺎﻟﺒﺎﹰ ﻓﺘﻘﻮﻝ ﳌﻦ ﻳﺘﻮﻗﹼﻊ ﺭﻛﻮﺏ ﺍﻷﻣﲑ½ :ﳌﹼﺎ ﻳﺮﻛﺐ¼ ،ﻭﻗﻮﻟﻪ½ :ﻭﺩﻭﺍﻣﺎﹰ ﻗﺒﻠﻪ¼ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﺗﻮﻗﹼﻌﺎﹰ ﺑﻌﺪﻩ¼ ﺃﻱ :ﺇﻥﹼ ﰲ ½ﳌﹼﺎ¼ ﺍﺳﺘﻤﺮﺍﺭﺍﹰ ﻭﺍﻣﺘﺪﺍﺩﺍﹰ ﻳﻌﲏ :ﺍﺳﺘﻤﺮﺍﺭ ﺍﻟﻔﻌﻞ ﺍﻟﹼﺬﻱ ﻳﻨﻔﻰ ﺑـ½ﳌﹼﺎ¼ ﻣﻦ ﺍﻻﺑﺘﺪﺍﺀ ﺇﱃ ﺯﻣﺎﻥ ﺍﻟﺘﻜﻠﹼﻢ ،ﲞﻼﻑ ½ﻟﹶﻢ ،¼ﻓﺈﺫﺍ ﻗﻠﺖ½ :ﻧﺪﻡ ﻓﻼﻥ ﻭﱂ ﻳﻨﻔﻌﻪ ﺍﻟﻨﺪﻡ¼ ﱂ ﻳﻠﺰﻡ ﺍﺳﺘﻤﺮﺍﺭ ﺍﻧﺘﻔﺎﺀ ﻧﻔﻊ ﺍﻟﻨﺪﻡ ﺇﱃ ﻭﻗﺖ ﺍﻟﺘﻜﻠﹼﻢ ﺎ ،ﻭﺇﺫﺍ ﻗﻠﺖ½ :ﻧﺪﻡ ﻓﻼﻥ ﻭﳌﹼﺎ ﻳﻨﻔﻌﻪ ﺍﻟﻨﺪﻡ¼ ﺃﻓﺎﺩ ﺍﺳﺘﻤﺮﺍﺭ ﺫﻟﻚ ﺇﱃ ﻭﻗﺖ ﺍﻟﺘﻜﻠﹼﻢ ﺎ ﺃﻱ: ﱂ ﻳﻨﻔﻌﻪ ﺇﱃ ﺍﻵﻥ" .ﻭ" ﻭﻏﲑﻩ.
) (٢ﻗﻮﻟﻪ] :ﺧﺎﺻﺔ[ ﺃﻱ :ﺩﻭﻥ ½ﻟﹶﻢ ¼ﻳﻌﲏ :ﻻ ﳚﻮﺯ ﺣﺬﻑ ﺍﻟﻔﻌﻞ ﺑﻌﺪ ½ﻟﹶﻢ¼؛ ﻭﺫﻟﻚ ﻷﻥﹼ ﺃﺻﻞ ½ﳌﹼﺎ¼½ :ﱂ¼ ﺯﻳﺪﺕ ﻋﻠﻴﻬﺎ ½ﻣﺎ¼ ﻓﻨﺎﺏ ﻣﻨﺎﺏ ﺍﻟﻔﻌﻞ ﳓﻮ½ :ﺷﺎﺭﻓﺖ ﺍﳌﺪﻳﻨﺔ ﻭﳌﹼﺎ¼ ﺃﻱ :ﻭﳌﹼﺎ ﺃﺩﺧﻠﻬﺎ ،ﻭﺃﻳﻀﺎﹰ ﳜﺘﺺ ½ﳌﹼﺎ¼ ﺑﻌﺪﻡ ﺩﺧﻮﻝ ﺃﺩﻭﺍﺕ ﺍﻟﺸﺮﻁ ﻋﻠﻴﻬﺎ ﻓﻼ ﻳﻘﺎﻝ½ :ﺇﻥ ﳌﹼﺎ ﻳﻀﺮﺏ¼ ﻭ½ﻣﻦ ﳌﹼﺎ ﻳﻀﺮﺏ¼ ﻛﻤﺎ ﻳﻘﺎﻝ½ :ﺇﻥ
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ﱂ ﻳﻀﺮﺏ¼ ﻭ½ﻣﻦ ﱂ ﻳﻀﺮﺏ¼ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ½ﳌﹼﺎ¼ ﻣﺸﺘﺮﻙ ﺑﲔ ﻛﻮﻧﻪ ﺍﲰﺎﹰ ﻭﺣﺮﻓﺎﹰ ﻓﺈﺫﺍ ﻛﺎﻥ ﺣﺮﻓﺎﹰ ﻓﻬﻮ ﳐﺼﻮﺹ ﺑﺎﳌﻀﺎﺭﻉ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﲰﺎﹰ ﻓﻬﻮ ﻇﺮﻑ ﲟﻌﲎ ½ﺇِﺫﹾ¼ ،ﻭﻳﻠﺰﻡ ﺑﻌﺪﻩ ﺍﳌﺎﺿﻲ ﻟﻔﻈﺎﹰ ﺃﻭ ﻣﻌﲎ ﻭﺟﻮﺍﺑﻪ ﺃﻳﻀﺎﹰ ﲨﻠﺔ ﺍﲰﻴﺔ ﻣﻘﺮﻭﻧﺔ ﻣﻊ ½ﺇﺫﺍ¼ ﺍﳌﻔﺎﺟﺎﺓ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ﴿ :ﻓﹶﻠﹶﻤﺎ ﻛﹸﺘِﺐ ﻋﻠﹶﻴﻬِﻢ ﺍﻟﹾﻘِﺘﺎﻝﹸ ﺇِﺫﹶﺍ ﻓﹶﺮِﻳﻖ ﻣﻨﻬﻢ]﴾ﺍﻟﻨﺴﺎﺀ" [٧٧ :ﻱ".
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kﺍﻟﻨﺪﻡ ،ﻭﻻ ﺗﻘﻮﻝ½ :ﻧﺪﻡ ﺯﻳﺪ ﻭﻟﹶﻢ ،¼ﻭﺃﻣﺎ ﻛﻠِﻢ ﺍﻟﹾﻤﺠﺎﺯﺍﺕ ﺣﺮﻓﺎﹰ ﻛﺎﻧﺖ ﺃﻭl ﺍﲰﺎﹰ ﻓﻬﻲ ﺗﺪﺧﻞ ﻋﻠﻰ ﺍﻟﹾﺠﻤﻠﺘﲔ ﻟﺘﺪﻝﹼ ﻋﻠﻰ ﺃﻥﹼ ﺍﻷﻭﱃ ﺳﺒﺐ ﻟﻠﺜﺎﻧﻴﺔ، )(١
ﻭﺗﺴﻤﻰ ﺍﻷﻭﱃ ½ﺷﺮﻃﺎﹰ¼ ﻭﺍﻟﺜﺎﻧﻴﺔ ½ﺟﺰﺍﺀ¼ ،ﺛﹸﻢ ﺇﻥ ﻛﺎﻥ ﺍﻟﺸﺮﻁ ﻭﺍﳉﺰﺍﺀ )(٢
ﻣﻀﺎﺭﻋﲔ ﳚﺐ ﺍﻟﹾﺠﺰﻡ ﻓﻴﻬﻤﺎ ﻟﻔﻈﺎﹰ ﳓﻮ½ :ﺇﻥ ﺗﻜﺮﻣﲏ ﺃﻛﺮﻣﻚ¼ ،ﻭﺇﻥ )(٣
ﻛﺎﻧﺎ ﻣﺎﺿﻴﲔ ﻟﹶﻢ ﺗﻌﻤﻞ ﻓﻴﻬﻤﺎ ﻟﻔﻈﺎﹰ ﳓﻮ½ :ﺇﻥ ﺿﺮﺑﺖ ﺿﺮﺑﺖ ،¼ﻭﺇﻥ ﻛﺎﻥ )(٤
ﺍﳉﺰﺍﺀ ﻭﺣﺪﻩ ﻣﺎﺿﻴﺎﹰ ﳚﺐ ﺍﳉﺰﻡ ﰲ ﺍﻟﺸﺮﻁ ﳓﻮ½ :ﺇﻥ ﺗﻀﺮﺑﲏ )( ٥
ﺿﺮﺑﺘﻚ¼ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺸﺮﻁ ﻭﺣﺪﻩ ﻣﺎﺿﻴﺎﹰ ﺟﺎﺯ ﰲ ﺍﻟﹾﺠﺰﺍﺀ ﺍﻟﻮﺟﻬﺎﻥ ﳓﻮ: )(٦
) (١ﻗﻮﻟﻪ] :ﻟﺘﺪﻝﹼ[ ﻣﺘﻌﻠﹼﻖ ﺑﻘﻮﻟﻪ½ :ﺗﺪﺧﻞ¼ ﺃﻱ :ﻟﺘﺪﻝﹼ ﺍﻟﻜﻠﻤﺎﺕ ﺑﺴﺒﺐ ﺩﺧﻮﳍﺎ ﻋﻠﻰ ﺍﳉﻤﻠﺘﲔ ﻋﻠﻰ ﺃﻥﹼ ﺍﳉﻤﻠﺔ ﺍﻷﻭﱃ ﺳﺒﺐ ﻟﻠﺜﺎﻧﻴﺔ ،ﻭﺍﳌﺮﺍﺩ ﲜﻌﻞ ﻛﻠﻤﺎﺕ ﺍﺎﺯﺍﺕ ﺍﳉﻤﻠﺔ ﺍﻷﻭﱃ ﺳﺒﺒﺎﹰ ﻭﺍﻟﺜﺎﻧﻴﺔ ﻣﺴﺒﺒﺎﹰ ﺃﻥﹼ ﺍﳌﺘﻜﻠﹼﻢ ﺍﻋﺘﱪ ﺳﺒﺒﻴﺔ ﺍﻷﻭﱃ ﻟﻠﺜﺎﻧﻴﺔ ،ﻭﻻﻳﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﺍﻷﻭﱃ ﺳﺒﺒﺎﹰ ﺣﻘﻴﻘﻴﺎ ﻟﻠﺜﺎﻧﻴﺔ ﺑﻞ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﺘﱪ ﺍﳌﺘﻜﻠﹼﻢ ﺑﻴﻨﻬﻤﺎ ﻧﺴﺒﺔ ﻳﺼﺢ ﺎ ﺃﻥ ﻳﻮﺭﺩﳘﺎ ﰲ ﺻﻮﺭﺓ ﺍﻟﺴﺒﺐ ﻭﺍﳌﺴﺒﺐ ﻛﻘﻮﻟﻚ½ :ﺇﻥ ﺗﺸﺘﻤﲏ ﺃﻛﺮﻣﻚ¼ ﻓﺎﻟﺸﺘﻢ ﻟﻴﺲ ﺳﺒﺒﺎﹰ ﺣﻘﻴﻘﻴﺎ ﻟﻺﻛﺮﺍﻡ ﻭﻻ ﺍﻹﻛﺮﺍﻡ ﻣﺴﺒﺐ ﺣﻘﻴﻘﻲ ﻟﻪ ﻟﻜﻦ ﺍﳌﺘﻜﻠﹼﻢ ﺍﻋﺘﱪ ﺗﻠﻚ ﺍﻟﻨﺴﺒﺔ ﺑﻴﻨﻬﻤﺎ ﺇﻇﻬﺎﺭﺍﹰ ﳌﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ ،ﻳﻌﲎ :ﺍﳌﺘﻜﻠﹼﻢ ﲟﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ ﲟﺮﺗﺒﺔ ﻳﺼﲑ ﺍﻟﺸﺘﻢ ﺍﻟﹼﺬﻱ ﻫﻮ ﺳﺒﺐ ﺍﻹﻫﺎﻧﺔ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﺳﺒﺐ ﺍﻹﻛﺮﺍﻡ ﻋﻨﺪﻩ" .ﺳﻦ" ﻭﻏﲑﻩ.
) (٢ﻗﻮﻟﻪ] :ﺗﺴﻤﻰ ﺍﻷﻭﱃ[ ﺃﻱ :ﺍﳉﻤﻠﺔ ﺍﻷﻭﱃ ﺑﻌﺪ ﺩﺧﻮﻝ ﻛﻠﻢ ﺍﺎﺯﺍﺕ ½ﺷﺮﻃﺎﹰ¼ ﻣﻦ ﺣﻴﺚ ﺇﻧﻬﺎ ﻣﺸﺮﻭﻃﺔ ﻟﺘﺤﻘﹼﻖ ﺍﻟﺜﺎﻧﻴﺔ ،ﻭﺗﺴﻤﻰ ﺍﳉﻤﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ½ﺟﺰﺍﺀ¼ ﻣﻦ ﺣﻴﺚ ﺇﻧﻬﺎ ﺗﺒﺘﲏ ﻋﻠﻰ ﺍﻷﻭﱃ ﺍﺑﺘﻨﺎﺀ ﺍﳉﺰﺍﺀ ﻋﻠﻰ ﺍﻟﺸﺮﻁ. ) (٣ﻗﻮﻟﻪ] :ﳚﺐ ﺍﳉﺰﻡ ...ﺇﱁ[ ﻟﻮﺟﻮﺩ ﺍﳉﺎﺯﻡ ﻭﻛﻮﻥ ﺍﳌﻀﺎﺭﻉ ﻣﻌﺮﺑﺎﹰ ﺻﺎﳊﺎﹰ ﻟﻠﺠﺰﻡ ﺑﻜﻠﻢ ﺍﺎﺯﺍﺕ، ﻭﻋﻦ ﺳﻴﺒﻮﻳﻪ ﺃﻥﹼ ﺍﳉﺰﺍﺀ ﳎﺰﻭﻡ ﺑﻜﻠﻢ ﺍﺎﺯﺍﺕ ﻭﺍﻟﺸﺮﻁ ﲨﻴﻌﺎﹰ. ) (٤ﻗﻮﻟﻪ] :ﻭﺇﻥ ﻛﺎﻧﺎ[ ﺃﻱ :ﺍﻟﺸﺮﻁ ﻭﺍﳉﺰﺍﺀ ﻣﺎﺿﻴﲔ ﱂ ﺗﻌﻤﻞ ﻛﻠﻢ ﺍﺎﺯﺍﺕ ﻓﻴﻬﻤﺎ ﻟﻔﻈﺎﹰ ﻻ ﰲ ﺍﻟﺸﺮﻁ ﻭﻻ ﰲ ﺍﳉﺰﺍﺀ؛ ﻷﻥﹼ ﺍﳌﺎﺿﻲ ﻣﺒﲏ ﻓﻼ ﻳﻈﻬﺮ ﺃﺛﺮ ﺍﻟﻌﺎﻣﻞ.
) (٥ﻗﻮﻟﻪ] :ﻭﺇﻥ ﻛﺎﻥ ﺍﳉﺰﺍﺀ[ ﻭﺣﺪﻩ ﻣﺎﺿﻴﺎﹰ ﺩﻭﻥ ﺍﻟﺸﺮﻁ ﺃﻱ :ﻛﺎﻥ ﺍﻟﺸﺮﻁ ﻣﻀﺎﺭﻋﺎﹰ ﳚﺐ ﺍﳉﺰﻡ ﰲ ﺍﻟﺸﺮﻁ ﻓﻘﻂ ﻟﻜﻮﻧﻪ ﻣﻌﺮﺑﺎﹰ ﺻﺎﳊﺎﹰ ﻟﻠﺠﺰﻡ ﺑﻜﻠﻢ ﺍﺎﺯﺍﺕ. ) (٦ﻗﻮﻟﻪ] :ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺸﺮﻁ[ ﻭﺣﺪﻩ ﻣﺎﺿﻴﺎﹰ ﻭﻛﺎﻥ ﺍﳉﺰﺍﺀ ﻣﻀﺎﺭﻋﺎﹰ ﺟﺎﺯ ﰲ ﺍﳉﺰﺍﺀ ﺍﻟﻮﺟﻬﺎﻥ :ﺍﳉﺰﻡ ﻟﺘﻌﻠﹼﻘﻪ
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kﺇﻥ ﺟﺌﺘﲏ ﺃﻛﺮﻣﻚ¼ ،ﻭﺍﻋﻠﻢ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﹾﺠﺰﺍﺀ ﻣﺎﺿﻴﺎﹰ ﺑﻐﲑ ½ﻗﺪ¼ ﻟﹶﻢl ½ )(٢
)(١
ﳚﺰ ﺍﻟﻔﺎﺀ ﻓﻴﻪ ﳓﻮ½ :ﺇﻥ ﺃﻛﺮﻣﺘﲏ ﺃﻛﺮﻣﺘﻚ¼ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ﴿ :ﻭﻣﻦ ﺩﺧﻠﹶﻪ
ﻛﹶﺎﻥﹶ ﺁﻣِﻨﺎﹰ﴾]ﺁﻝ ﻋﻤﺮﺍﻥ ،[٩٧ :ﻭﺇﻥ ﻛﺎﻥ ﻣﻀﺎﺭﻋﺎﹰ ﻣﺜﺒﺘﺎﹰ ﺃﻭ ﻣﻨﻔﻴﺎ ﺑـ½ﻻ¼ )(٣
ﺟﺎﺯ ﻓﻴﻪ ﺍﻟﻮﺟﻬﺎﻥ ﳓﻮ½ :ﺇﻥ ﺗﻀﺮﺑﲏ ﺃﺿﺮﺑﻚ ﺃﻭ ﻓﺄﺿﺮﺑﻚ¼ ﻭ½ﺇﻥ ﺗﺸﺘﻤﲏ
ﻻ ﺃﺿﺮﺑﻚ ﺃﻭ ﻓﻼ ﺃﺿﺮﺑﻚ¼ ،ﻭﺇﻥ ﻟﹶﻢ ﻳﻜﻦ ﺍﻟﹾﺠﺰﺍﺀ ﺃﺣﺪ ﺍﻟﻘﺴﻤﲔ )( ٤
ﺑﺎﳉﺎﺯﻡ ﻭﻫﻮ ﺃﺩﺍﺓ ﺍﻟﺸﺮﻁ ﻣﻊ ﻛﻮﻧﻪ ﻣﻌﺮﺑﺎﹰ ﺻﺎﳊﺎﹰ ﻟﻠﺠﺰﻡ ﺑﻪ ﳓﻮ½ :ﺇﻥ ﺃﺗﺎﱐ ﺯﻳﺪ ﺁﺗﻪ¼ ،ﻭﺍﻟﺮﻓﻊ؛ ﻷﻥﹼ ﺍﳉﺰﻡ ﳌﹼﺎ ﺑﻄﻞ ﰲ ﺍﻟﺸﺮﻁ ﻟﻜﻮﻧﻪ ﻣﺎﺿﻴﺎﹰ ﻳﺒﻄﻞ ﰲ ﺍﳉﺰﺍﺀ ﺃﻳﻀﺎﹰ ﺗﺒﻌﺎ ﻟﻪ ،ﻭﺍﻷﻭﻝ ﻫﻮ ﺍﻷﻓﺼﺢ" .ﻱ".
) (١ﻗﻮﻟﻪ] :ﻭﺍﻋﻠﻢ[ ﳌﹼﺎ ﻓﺮﻍ ﻋﻦ ﺑﻴﺎﻥ ﺻﻮﺭ ﺟﺰﻡ ﺍﻟﺸﺮﻁ ﻭﺍﳉﺰﺍﺀ ﻭﻋﺪﻡ ﺍﳒﺰﺍﻣﻬﻤﺎ ﺷﺮﻉ ﰲ ﺑﻴﺎﻥ ﺩﺧﻮﻝ
ﺍﻟﻔﺎﺀ ﻋﻠﻰ ﺍﳉﺰﺍﺀ ﻭﻋﺪﻡ ﺩﺧﻮﳍﺎ ﻋﻠﻴﻪ ،ﻓﻘﺎﻝ½ :ﻭﺍﻋﻠﻢ ...ﺇﱁ¼ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﺍﻟﻀﺎﺑﻄﺔ ﻫﻬﻨﺎ ﺃﻥﹼ ﺣﺮﻑ ﺍﻟﺸﺮﻁ ﺇﻥ ﻛﺎﻥ ﻣﺆﺛﹼﺮﺍﹰ ﰲ ﺍﳉﺰﺍﺀ ﱂ ﳚﺰ ﺩﺧﻮﻝ ﺍﻟﻔﺎﺀ ﻋﻠﻴﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﻏﲑ ﻣﺆﺛﹼﺮ ﻓﻴﻪ ﻗﻄﻌﺎﹰ ﳚﺐ ﺩﺧﻮﻝ ﺍﻟﻔﺎﺀ ﻋﻠﻴﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﳛﺘﻤﻞ ﺍﻟﺘﺄﺛﲑ ﻭﻋﺪﻣﻪ ﺟﺎﺯ ﻓﻴﻪ ﺍﻟﻮﺟﻬﺎﻥ ﺩﺧﻮﻝ ﺍﻟﻔﺎﺀ ﻋﻠﻴﻪ ﻭﻋﺪﻣﻪ" .ﻭ".
) (٢ﻗﻮﻟﻪ] :ﻣﺎﺿﻴﺎﹰ[ ﺳﻮﺍﺀ ﻛﺎﻥ ﻟﻔﻈﺎﹰ ﳓﻮ½ :ﺇﻥ ﺃﻛﺮﻣﺘﲏ ﺃﻛﺮﻣﺘﻚ¼ ﺃﻭ ﻣﻌﲎ ﳓﻮ½ :ﺇﻥ ﻗﻤﺖ ﱂ ﺃﻗﻢ¼ ،ﻭﻗﻮﻟﻪ: ½ﺑﻐﲑ ﻗﺪ¼ ﺻﻔﺔ ﻟﻘﻮﻟﻪ½ :ﻣﺎﺿﻴﺎﹰ¼ ﺃﻱ :ﺇﻥ ﻛﺎﻥ ﺍﳉﺰﺍﺀ ﻣﺎﺿﻴﺎﹰ ﻟﻔﻈﺎﹰ ﻛﺎﻥ ﺃﻭ ﻣﻌﲎ ﻛﺎﺋﻨﺎﹰ ﺑﻐﲑ ½ﻗﺪ¼ ﻟﻔﻈﺎﹰ ﺃﻭ ﻣﻌﲎ ،ﱂ ﳚﺰ ﺩﺧﻮﻝ ﺍﻟﻔﺎﺀ ﻓﻴﻪ ﻟﺘﺤﻘﹼﻖ ﺗﺄﺛﲑ ﺣﺮﻑ ﺍﻟﺸﺮﻁ ﻓﻴﻪ ﻣﻌﲎ ﺣﻴﺚ ﺟﻌﻞ ﺍﳌﺎﺿﻲ ﻣﺴﺘﻘﺒﻼﹰ ﻓﺎﺳﺘﻐﻨﻮﺍ ﻓﻴﻪ ﻋﻦ ﺍﻟﺮﺑﻂ ﺑﺎﻟﻔﺎﺀ ،ﻭﺇﻧﻤﺎ ﻗﺎﻝ :ﺑﻐﲑ ½ﻗﺪ¼ ﻟﻴﺨﺮﺝ ﻋﻨﻪ ﺍﳌﺎﺿﻲ ﺍﳌﺘﺤﻘﹼﻖ ﺍﻟﹼﺬﻱ ﻻ ﻳﺴﺘﻘﻴﻢ ﺃﻥ ﻳﻜﻮﻥ ﻟﻠﺸﺮﻁ ﺗﺄﺛﲑ ﻓﻴﻪ ،ﻛﻘﻮﻟﻚ½ :ﺇﻥ ﺃﻛﺮﻣﺘﲏ ﻓﻘﺪ ﺃﻛﺮﻣﺘﻚ ﺃﻣﺲ¼ ﻟﻮﺟﻮﺏ ﺩﺧﻮﻝ ﺍﻟﻔﺎﺀ ﻓﻴﻪ" .ﻭ" ﻭﻏﲑﻩ.
) (٣ﻗﻮﻟﻪ] :ﻭﺇﻥ ﻛﺎﻥ[ ﺃﻱ :ﺍﳉﺰﺍﺀ ،ﻣﻀﺎﺭﻋﺎﹰ ﻣﺜﺒﺘﺎﹰ ﺃﻭ ﻣﻨﻔﻴﺎ ﺑـ½ﻻﹶ¼ ﺟﺎﺯ ﻓﻴﻪ ﺍﻟﻮﺟﻬﺎﻥ :ﺍﻹﺗﻴﺎﻥ ﺑﺎﻟﻔﺎﺀ ﰲ ﺍﳉﺰﺍﺀ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻣﻦ ﻋﺎﺩ ﻓﹶﻴﻨﺘﻘِﻢ ﺍﻟﻠﹼﻪ ﻣِﻨﻪ]﴾ﺍﳌﺎﺋﺪﺓ[٩٥ :؛ ﻷﻥﹼ ﺣﺮﻑ ﺍﻟﺸﺮﻁ ﱂ ﻳﺆﺛﹼﺮ ﰲ ﺗﻐﻴﲑ ﻣﻌﻨﺎﻩ ﻛﻤﺎ ﻳﺆﺛﹼﺮ ﰲ ﺍﳌﺎﺿﻲ ﻓﻴﻮﺗﻰ ﺑﺎﻟﻔﺎﺀ ،ﻭﺗﺮﻙ ﺍﻹﺗﻴﺎﻥ ﺎ ﻋﻠﻴﻪ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺇِﻥ ﻳﻜﹸﻦ ﻣﻨﻜﹸﻢ ﺃﹶﻟﹾﻒ ﻳﻐﻠِﺒﻮﺍﹾ ﺃﹶﻟﹾﻔﹶﻴﻦِ﴾ ]ﺍﻷﻧﻔﺎﻝ[٦٦ :؛ ﻷﻥﹼ ﺣﺮﻑ ﺍﻟﺸﺮﻁ ﻳﺆﺛﹼﺮ ﰲ ﺗﻐﻴﲑ ﺍﳌﻌﲎ ﺣﻴﺚ ﳜﺺ ﺍﳌﻀﺎﺭﻉ ﻟﻼﺳﺘﻘﺒﺎﻝ ﻓﻴﺘﺮﻙ ﺍﻟﻔﺎﺀ ﻟﻮﺟﻮﺩ ﺍﻟﺘﺄﺛﲑ ﻣﻦ ﻭﺟﻪ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻗﻮﻳﺎ ،ﻭﺇﻧﻤﺎ ﻗﺎﻝ½ :ﻣﻨﻔﻴﺎ ﺑِﻼﹶ¼ ،ﺍﺣﺘﺮﺍﺯﺍﹰ ﻋﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﻣﻨﻔﻴﺎ ﺑـ½ﻟﹶﻢ ¼ﻓﺈﻧﻪ ﻣﻨﺪﺭﺝ ﰲ ﺍﳌﺎﺿﻲ ﻣﻌﲎ ﺃﻭ ﻣﻨﻔﻴﺎ ﺑـ½ﻟﹶﻦ ¼ﺣﻴﺚ ﳚﺐ ﻓﻴﻪ ﺍﻟﻔﺎﺀ ،ﻭﺳﻴﺄﰐ ﰲ ﺍﳌﱳ" .ﺳﻦ" ﻭﻏﲑﻩ.
) (٤ﻗﻮﻟﻪ] :ﻭﺇﻥ ﱂ ﻳﻜﻦ[ ﺃﻱ ﱂ ﻳﻜﻦ ﺍﳉﺰﺍﺀ ﺃﺣﺪ ﺍﻟﻘﺴﻤﲔ ﺍﳌﺬﻛﻮﺭﻳﻦ ﻭﳘﺎ ﺍﳌﺎﺿﻲ ﺑﻐﲑ ½ﻗﺪ¼ ﻟﻔﻈﺎﹰ ﺃﻭ ﻣﻌﲎ ﻭﺍﳌﻀﺎﺭﻉ ﺍﳌﺜﺒﺖ ﺃﻭ ﺍﳌﻨﻔﻲ ﺑـ½ﻻﹶ¼ ﺑﻞ ﻛﺎﻥ ﻣﺎﺿﻴﺎﹰ ﺑـ½ﻗﹶﺪ ¼ﻟﻔﻈﺎﹰ ﺃﻭ ﻣﻌﲎ ﺃﻭ ﻣﻀﺎﺭﻋﺎﹰ ﻣﻨﻔﻴﺎ ﺑـ½ﻣﺎ¼
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kﺍﳌﺬﻛﻮﺭﻳﻦ ﻓﻴﺠﺐ ﺍﻟﻔﺎﺀ ﻓﻴﻪ ،ﻭﺫﻟﻚ ﰲ ﺃﺭﺑﻊ ﺻﻮﺭ ،ﺍﻷﻭﱃ :ﺃﻥ ﻳﻜﻮﻥl )(١
ﺍﻟﹾﺠﺰﺍﺀ ﻣﺎﺿﻴﺎﹰ ﻣﻊ ½ﻗﺪ¼ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺇِﻥ ﻳﺴﺮِﻕ ﻓﹶﻘﹶﺪ ﺳﺮﻕ ﺃﹶﺥ ﻟﱠﻪ ﻣِﻦ
ﻗﹶﺒﻞﹸ﴾]ﻳﻮﺳﻒ [٧٧ :ﻭﺍﻟﺜﺎﻧﻴﺔ :ﺃﻥ ﻳﻜﻮﻥ ﻣﻀﺎﺭﻋﺎﹰ ﻣﻨﻔﻴﺎ ﺑﻐﲑ ½ﻻ¼ ﻛﻘﻮﻟﻪ )(٢
ﺗﻌﺎﱃ﴿ :ﻭﻣﻦ ﻳﺒﺘﻎِ ﻏﹶﻴﺮ ﺍﻹِﺳﻼﹶﻡِ ﺩِﻳﻨﺎﹰ ﻓﹶﻠﹶﻦ ﻳﻘﹾﺒﻞﹶ ﻣِﻨﻪ]﴾ﺁﻝ ﻋﻤﺮﺍﻥ،[٨٥ :
ﻭﺍﻟﺜﺎﻟﺜﺔ :ﺃﻥ ﻳﻜﻮﻥ ﲨﻠﺔ ﺍﲰﻴﺔ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻣﻦ ﺟﺎﺀ ﺑِﺎﻟﹾﺤﺴﻨﺔِ ﻓﹶﻠﹶﻪ )(٣
ﻋﺸﺮ ﺃﹶﻣﺜﹶﺎﻟِﻬﺎ﴾]ﺍﻷﻧﻌﺎﻡ ،[١٦٠ :ﻭﺍﻟﺮﺍﺑﻌﺔ :ﺃﻥ ﻳﻜﻮﻥ ﲨﻠﺔ ﺇﻧﺸﺎﺋﻴﺔ ،ﺇﻣﺎ )(٤
ﺃﻭ½ﻟﹶﻢ ¼ﺃﻭ ½ﻟﹶﻦ ¼ﺃﻭ ﲨﻠﺔ ﺍﲰﻴﺔ ﺃﻭ ﺃﻣﺮﺍﹰ ﺃﻭ ﻴﺎﹰ ﺃﻭ ﺩﻋﺎﺀ ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻓﻴﺠﺐ ﺍﻟﻔﺎﺀ ﰲ ﺍﳉﺰﺍﺀ؛ ﻷﻥﹼ ﰲ ﲨﻴﻊ ﻫﺬﻩ ﺍﻟﺼﻮﺭ ﻻ ﺗﺄﺛﲑ ﻷﺩﺍﺓ ﺍﻟﺸﺮﻁ ﰲ ﺍﳉﺰﺍﺀ ﻻ ﻟﻔﻈﺎﹰ ﻭﻻ ﻣﻌﲎ" .ﻭ".
) (١ﻗﻮﻟﻪ] :ﻭﺫﻟﻚ[ ﺃﻱ :ﻋﺪﻡ ﻛﻮﻥ ﺍﳉﺰﺍﺀ ﺃﺣﺪﺍﹰ ﻣﻦ ﺍﻟﻘﺴﻤﲔ ﺍﳌﺬﻛﻮﺭﻳﻦ ﺣﺎﺻﻞ ﰲ ﺃﺭﺑﻊ ﺻﻮﺭ ،ﺍﻟﺼﻮﺭﺓ ﺍﻷﻭﱃ :ﺃﻥ ﻳﻜﻮﻥ ﺍﳉﺰﺍﺀ ﻣﺎﺿﻴﺎﹰ ﻣﻊ ½ﻗﺪ¼ ﻟﻔﻈﺎﹰ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺇِﻥ ﻳﺴﺮِﻕ ﻓﹶﻘﹶﺪ ﺳﺮﻕ ﺃﹶﺥ ﻟﱠﻪ ﻣِﻦ ﻗﹶﺒﻞﹸ﴾]ﻳﻮﺳﻒ [٧٧ :ﺃﻭ ﻣﻌﲎ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺇِﻥ ﻛﹶﺎﻥﹶ ﻗﹶﻤِﻴﺼﻪ ﻗﹸﺪ ﻣِﻦ ﻗﹸﺒﻞٍ ﻓﹶﺼﺪﻗﹶﺖ]﴾ﻳﻮﺳﻒ [٢٦ :ﺃﻱ: ﻓﻘﺪ ﺻﺪﻗﺖ "ﻱ".
) (٢ﻗﻮﻟﻪ] :ﻭﺍﻟﺜﺎﻧﻴﺔ[ ﺃﻱ :ﺍﻟﺼﻮﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ ﺃﻥ ﻳﻜﻮﻥ ﺍﳉﺰﺍﺀ ﻣﻀﺎﺭﻋﺎﹰ ﻣﻨﻔﻴﺎ ﺑﻐﲑ ½ﻻﹶ¼ ﺑﺄﻥ ﻳﻜﻮﻥ ﻣﻨﻔﻴﺎ ﺑـ½ﻣﺎ¼ ﺃﻭ ﺑـ½ﻟﹶﻦ ¼ﺃﻭ ﺑـ½ﱂ¼ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻣﻦ ﻳﺒﺘﻎِ﴾ ...ﺍﻵﻳﺔ ]ﺁﻝ ﻋﻤﺮﺍﻥ .[٨٥ : ) (٣ﻗﻮﻟﻪ] :ﺍﻟﺜﺎﻟﺜﺔ[ ﺃﻱ :ﺍﻟﺼﻮﺭﺓ ﺍﻟﺜﺎﻟﺜﺔ ﺃﻥ ﻳﻜﻮﻥ ﺍﳉﺰﺍﺀ ﲨﻠﺔ ﺍﲰﻴﺔ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻣﻦ ﺟﺎﺀ ﺑِﺎﻟﹾﺤﺴﻨﺔِ ﻓﹶﻠﹶ ﻪ ﻋﺸﺮ ﺃﹶﻣﺜﹶﺎﻟِﻬﺎ﴾]ﺍﻷﻧﻌﺎﻡ ،[١٦٠ :ﻭﳚﻮﺯ ﺍﻟﻌﻄﻒ ﻋﻠﻴﻬﺎ ﺑﺎﳉﺰﻡ ﻟﻜﻮﺎ ﰲ ﳏﻞﹼ ﺍﳉﺰﻡ ،ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ: ﴿ﻣﻦ ﻳﻀﻠِﻞِ ﺍﻟﻠﹼﻪ ﻓﹶﻼﹶ ﻫﺎﺩِﻱ ﻟﹶﻪ ﻭﻳﺬﹶﺭﻫﻢ ﻓِﻲ﴾]ﺍﻷﻋﺮﺍﻑ [١٨٦ :ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﻣﻦ ﳚﺰﻡ ،ﻭﻗﺮﺀ ﻣﺮﻓﻮﻋﺎﹰ ﲪﻼﹰ ﻋﻠﻰ ﻇﺎﻫﺮ ﺍﳉﻤﻠﺔ ،ﻭﳚﻮﺯ ﺣﺬﻑ ﺍﻟﻔﺎﺀ ﰲ ﺍﻟﺸﻌﺮ ﻋﻨﺪ ﺳﻴﺒﻮﻳﻪ ﻛﻘﻮﻟﻪ½ :ﻣﻦ ﻳﻔﻌﻞ ﺍﳊﺴﻨﺎﺕ ﺍﷲ ﻳﺸﻜﺮﻫﺎ¼، ﻭﻣﻄﻠﻘﺎﹰ ﻋﻨﺪ ﺍﻟﻔﺮﺍﺀ ،ﻭﺃﻣﺎ ﺗﺮﻙ ﺍﻟﻔﺎﺀ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﺇِﺫﹶﺍ ﻣﺎ ﻏﹶﻀِﺒﻮﺍ ﻫﻢ ﻳﻐﻔِﺮﻭﻥﹶ﴾]ﺍﻟﺸﻮﺭﻯ [٣٧ :ﻭ﴿ﺇِﺫﹶﺍ ﺃﹶﺻﺎﺑﻬﻢ ﺍﻟﹾﺒﻐﻲ ﻫﻢ ﻳﻨﺘﺼِﺮﻭﻥﹶ﴾]ﺍﻟﺸﻮﺭﻯ [٣٩ :ﻣﻊ ﻛﻮﻥ ﺍﳉﺰﺍﺀ ﲨﻠﺔ ﺍﲰﻴﺔ ﻓﻸﻥﹼ ½ﺇِﺫﹶﺍ¼ ﻫﺬﻩ ﺮﺩ ﺍﻟﻈﺮﻓﻴﺔ ﻭﻻ ﺷﻲﺀ ﻓﻴﻬﺎ ﻣﻦ ﻣﻌﲎ ﺍﻟﺸﺮﻁ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﺍﻟﻠﱠﻴﻞِ ﺇِﺫﹶﺍ ﻳﻐﺸﻰ﴾]ﺍﻟﻠﻴﻞ " [١ :ﻱ". ) (٤ﻗﻮﻟﻪ] :ﺍﻟﺮﺍﺑﻌﺔ[ ﺃﻱ :ﺍﻟﺼﻮﺭﺓ ﺍﻟﺮﺍﺑﻌﺔ ﺃﻥ ﻳﻜﻮﻥ ﺍﳉﺰﺍﺀ ﲨﻠﺔ ﺇﻧﺸﺎﺋﻴﺔ ﺇﻣﺎ ﺃﻣﺮﺍﹰ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻗﹸﻞﹾ ﺇِﻥ ﻛﹸﻨﺘ ﻢ ﺗﺤِﺒﻮﻥﹶ ﺍﻟﻠﹼﻪ ﻓﹶﺎﺗﺒِﻌﻮﻧِﻲ﴾]ﺁﻝ ﻋﻤﺮﺍﻥ ،[٣١ :ﺃﻭ ﻴﺎ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻓﹶﺈِﻥﹾ ﻋﻠِﻤﺘﻤﻮﻫﻦ ﻣﺆﻣِﻨﺎﺕٍ ﻓﹶﻠﹶﺎ
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kﺃﻣﺮﺍﹰ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻗﹸﻞﹾ ﺇِﻥ ﻛﹸﻨﺘﻢ ﺗﺤِﺒﻮﻥﹶ ﺍﻟﻠﹼﻪ ﻓﹶﺎﺗﺒِﻌﻮﻧِﻲ﴾]ﺁﻝ ﻋﻤﺮﺍﻥl،[٣١ : ﻭﺇﻣﺎ ﻧﻬﻴﺎﹰ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺇِﻥﹾ ﻋﻠِﻤﺘﻤﻮﻫﻦ ﻣﺆﻣِﻨﺎﺕٍ ﻓﹶﻠﹶﺎ ﺗﺮﺟِﻌﻮﻫﻦ ﺇِﻟﹶﻰ
ﺍﻟﹾﻜﹸﻔﱠﺎﺭِ﴾]ﺍﳌﻤﺘﺤﻨﺔ ،[١٠ :ﻭﻗﺪ ﻳﻘﻊ ½ﺇﺫﺍ¼ ﻣﻊ ﺍﳉﻤﻠﺔ ﺍﻹﲰﻴﺔ ﻣﻮﺿﻊ )(١
ﺍﻟﻔﺎﺀ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﺇِﻥ ﺗﺼِﺒﻬﻢ ﺳﻴﺌﹶﺔﹲ ﺑِﻤﺎ ﻗﹶﺪﻣﺖ ﺃﹶﻳﺪِﻳﻬِﻢ ﺇِﺫﹶﺍ ﻫﻢ
ﻳﻘﹾﻨﻄﹸﻮﻥﹶ﴾]ﺍﻟﺮﻭﻡ ،[٣٦ :ﻭﺇﻧﻤﺎ ﺗﻘﺪﺭ ½ﺇﻥ¼ ﺑﻌﺪ ﺍﻷﻓﻌﺎﻝ ﺍﻟﹾﺨﻤﺴﺔ ﺍﻟﹼﺘِﻲ ﻫﻲ )(٢
ﺗﺮﺟِﻌﻮﻫﻦ ﺇِﻟﹶﻰ ﺍﻟﹾﻜﹸﻔﱠﺎﺭِ﴾]ﺍﳌﻤﺘﺤﻨﺔ ،[١٠ :ﺃﻭ ﺍﺳﺘﻔﻬﺎﻣﺎﹰ ﺃﻭ ﺩﻋﺎﺀ ﳓﻮ½ :ﺇﻥ ﺃﻛﺮﻣﺘﻨﺎ ﻓﲑﲪﻚ ﺍﷲ¼ ،ﻭﻛﺬﺍ ﳚﺐ ﺍﻟﻔﺎﺀ ﰲ ﺍﳉﺰﺍﺀ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﳋﺎﻣﺴﺔ ﻭﻫﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﳉﺰﺍﺀ ﻣﻀﺎﺭﻋﺎﹰ ﻣﺜﺒﺘﺎﹰ ﺑـ½ﺍﻟﺴﲔ¼ ﺃﻭ ½ﺳﻮﻑ¼ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﺇِﻥ ﺗﻌﺎﺳﺮﺗﻢ ﻓﹶﺴﺘﺮﺿِﻊ ﻟﹶﻪ ﺃﹸﺧﺮﻯ﴾ ]ﺍﻟﻄﻼﻕ[٦ : ) (١ﻗﻮﻟﻪ] :ﻗﺪ ﻳﻘﻊ ½ﺇﺫﺍ¼[ ﺃﻱ :ﺇﺫﺍ ﺍﻟﹼﱵ ﻟﻠﻤﻔﺎﺟﺎﺓ ﻣﻊ ﺍﳉﻤﻠﺔ ﺍﻻﲰﻴﺔ ﺍﻟﹼﱵ ﻭﻗﻌﺖ ﺟﺰﺍﺀ ﻣﻮﺿﻊ ﺍﻟﻔﺎﺀ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃَ﴿ :ﺇِﻥ ﺗﺼِﺒﻬﻢ ﺳﻴﺌﹶﺔﹲ ﺑِﻤﺎ ﻗﹶﺪﻣﺖ ﺃﹶﻳﺪِﻳﻬِﻢ ﺇِﺫﹶﺍ ﻫﻢ ﻳﻘﹾﻨﻄﹸﻮﻥﹶ﴾]ﺍﻟﺮﻭﻡ [٣٦ :ﺃﻱ :ﻓﻬﻢ ﻳﻘﻨﻄﻮﻥ ،ﻭﺇﻧﻤﺎ ﺃﻗﻴﻤﺖ ½ﺇِﺫﹶﺍ¼ ﺍﻟﻔﺠﺎﺋﻴﺔ ﻣﻘﺎﻡ ﺍﻟﻔﺎﺀ ﰲ ﺍﳉﻤﻠﺔ ﺍﻻﲰﻴﺔ؛ ﻷﻧﻬﺎ ﺗﺪﻝﹼ ﻋﻠﻰ ﺍﻟﺘﻌﻘﻴﺐ ﻛﺎﻟﻔﺎﺀ؛ ﻷﻥﹼ ﺍﳌﻔﺎﺟﺎﺓ ﻳﺒﺘﲏ ﻋﻠﻰ ﺣﺪﻭﺙ ﺃﻣﺮ ﻋﺎﺩﺓ ﻓﺄﺷﺒﻪ ﺍﳉﺰﺍﺀ ﻭﳍﺬﺍ ﻗﺎﺭﻧﺘﻬﺎ ﺃﻳﻀﺎﹰ ﺍﻟﻔﺎﺀ ﻏﺎﻟﺒﺎﹰ ﳓﻮ½ :ﺧﺮﺟﺖ ﻓﺈﺫﺍ ﺍﻟﺴﺒﻊ ﻭﺍﻗﻒ¼، ﻭﺇﻧﻤﺎ ﻗﺎﻝ ﺍﳌﺺ½ :ﻣﻊ ﺍﳉﻤﻠﺔ ﺍﻻﲰﻴﺔ¼؛ ﻷﻥﹼ ½ِﺇﺫﹶﺍ¼ ﺍﻟﻔﺠﺎﺋﻴﺔ ﻻ ﺗﺪﺧﻞ ﺇﻻﹼ ﻋﻠﻰ ﺍﳉﻤﻠﺔ ﺍﻻﲰﻴﺔ ﻓﻼ ﺗﻘﻊ ﻣﻮﺿﻊ ﺍﻟﻔﺎﺀ ﰲ ﻏﲑﻫﺎ ،ﻭﺇﻧﻤﺎ ﺟﺎﺀ ﺍﳌﺺ ﺑﻜﻠﻤﺔ ½ﻗﺪ¼ ﺍﳌﻔﻴﺪﺓ ﻟﻠﺘﻘﻠﻴﻞ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﻭﻗﻮﻉ ﺍﻟﻔﺎﺀ ﺃﻛﺜﺮ ﻣﻦ ﻭﻗﻮﻉ ½ِﺇﺫﹶﺍ¼ ،ﻭﰲ ﻗﻮﻟﻪ½ :ﻣﻮﺿﻊ ﺍﻟﻔﺎﺀ¼ ﺇﺷﻌﺎﺭ ﺑﺄﻥﹼ ½ِﺇﺫﹶﺍ¼ ﺍﻟﻔﺠﺎﺋﻴﺔ ﻭﺍﻟﻔﺎﺀ ﻻ ﳚﺘﻤﻌﺎﻥ ﻣﻊ ﺍﳉﻤﻠﺔ ﺍﻻﲰﻴﺔ ﺍﻟﻮﺍﻗﻌﺔ ﺟﺰﺍﺀ ﻭﳍﺬﺍ ﱂ ﻳﻘﻞ½ :ﻭﻗﺪ ﻳﻜﺘﻔﻲ ﺑـ½ﺇﺫﺍ¼ ﺍﻟﻔﺠﺎﺋﻴﺔ ﻣﻊ ﺍﳉﻤﻠﺔ ﺍﻻﲰﻴﺔ¼ ﻣﻊ ﺃﻧﻪ ﺃﺧﺼﺮ" .ﻍ" ﻭﻏﲑﻩ.
) (٢ﻗﻮﻟﻪ] :ﻭﺇﻧﻤﺎ ﺗﻘﺪﺭ[ ﳌﹼﺎ ﻓﺮﻍ ﻋﻦ ﺫﻛﺮ ﻣﻌﺎﱐ ﺍﳉﻮﺍﺯﻡ ﺃﺭﺍﺩ ﺃﻥ ﻳﺬﻛﺮ ﺍﳌﻮﺿﻊ ﺍﻟﹼﱵ ﺗﻘﺪﺭ ﻓﻴﻬﺎ ½ﺇِﻥﹾ¼ ﺍﻟﺸﺮﻃﻴﺔ ﺍﻟﹼﱵ ﻳﻨﺠﺰﻡ ﺎ ﺍﳌﻀﺎﺭﻉ ،ﻓﻘﺎﻝ :ﻭﺇﻧﻤﺎ ﺗﻘﺪﺭ ½ﺇِﻥﹾ¼ ﺑﻌﺪ ﺍﻷﻓﻌﺎﻝ ﺍﳋﻤﺴﺔ ،ﺍﻷﻭﻝ :ﺍﻷﻣﺮ ﲢﻘﻴﻘﺎﹰ ﻛﺎﻥ ﳓﻮ: ½ﺗﻌﻠﹼﻢ ﺗﻨﺞ¼ ﺃﻱ :ﺇﻥ ﺗﺘﻌﻠﹼﻢ ﺗﻨﺞ ،ﺃﻭ ﻗﻮﺓ ﳓﻮ½ :ﺣﺴﺒﻚ ﻳﺘﻢ ﺍﻟﻨﺎﺱ¼ ﻓﺈﻥﹼ ½ﺣﺴﺒﻚ¼ ﻳﻨـﺰﻝ ﻣﻨـﺰﻟﺔ ½ﺃﻛﺘﻒ¼ ﻛﺄﻧﻪ ﻗﺎﻝ½ :ﺃﻛﺘﻒ ﻳﺘﻢ ﺍﻟﻨﺎﺱ¼ ،ﻭﺍﻟﺜﺎﱐ :ﺍﻟﻨﻬﻲ ﳓﻮ½ :ﻻ ﺗﻜﺬﺏ ﻳﻜﻦ ﺧﲑﺍﹰ ﻟﻚ¼ ﺃﻱ :ﺇﻥ ﻻ ﺗﻜﺬﺏ ﻳﻜﻦ ﺧﲑﺍﹰ ﻟﻚ ،ﻭﰲ ﺍﻟﻨﻬﻲ ﻳﻘﺪﺭ ½ﺇِﻥﹾ¼ ﰲ ﺑﻌﺾ ﺍﳌﻮﺍﺿﻊ ﺃﻱ :ﻓﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺴﺒﺐ ﺗﺮﻙ ﺍﻟﻔﻌﻞ ﻛﻤﺎ ﰲ ﺍﳌﺜﺎﻝ ﺍﳌﺬﻛﻮﺭ ،ﲞﻼﻑ ﳓﻮ½ :ﻻ ﺗﺪﻥ ﻣﻦ ﺍﻷﺳﺪ ﻳﺄﻛﻠﻚ¼ ﻓﺈﻧﻪ ﻻ ﳚﻮﺯ؛ ﻷﻥﹼ ﺍﻟﺘﻘﺪﻳﺮ½ :ﺇﻥ ﻻ ﺗﺪﻥ ﻣﻦ ﺍﻷﺳﺪ ﻳﺄﻛﻠﻚ¼ ﻭﻻ ﺧﻔﺎﺀ ﰲ ﻓﺴﺎﺩ ﺍﳌﻌﲎ؛ ﻷﻥﹼ ﺳﺒﺐ ﺍﻷﻛﻞ ﺍﻟﺪﻧﻮ ﻻ ﺗﺮﻙ ﺍﻟﺪﻧﻮ ،ﻭﺍﻟﺜﺎﻟﺚ :ﺍﻻﺳﺘﻔﻬﺎﻡ ﳓﻮ½ :ﻫﻞ ﺗﺰﻭﺭﻧﺎ ﻧﻜﺮﻣﻚ¼ ﺃﻱ½ :ﺇﻥ ﺗﺰﺭﻧﺎ ﻧﻜﺮﻣﻚ¼ ،ﻭ½ﻫﻞ ﻋﻨﺪﻛﻢ ﻣﺎﺀ ﺃﺷﺮﺑﻪ¼ ﺃﻱ½ :ﺇﻥ ﻳﻜﻦ ﻋﻨﺪﻛﻢ ﻣﺎﺀ ﺃﺷﺮﺑﻪ¼،
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kﺍﻷﻣﺮ ﳓﻮ½ :ﺗﻌﻠﹼﻢ ﺗﻨﺞ¼ ،ﻭﺍﻟﻨﻬﻰ ﳓﻮ½ :ﻻ ﺗﻜﺬﺏ ﻳﻜﻦ ﺧﲑﺍﹰ ﻟﻚ¼l، ﻭﺍﻻﺳﺘﻔﻬﺎﻡ ﳓﻮ½ :ﻫﻞ ﺗﺰﻭﺭﻧﺎ ﻧﻜﺮﻣﻚ¼ ،ﻭﺍﻟﺘﻤﻨﻲ ﳓﻮ½ :ﻟﻴﺘﻚ ﻋﻨﺪﻱ
ﺃﺧﺪﻣﻚ¼ ،ﻭﺍﻟﻌﺮﺽ ﳓﻮ½ :ﺃﻻ ﺗﻨﺰﻝ ﺑﻨﺎ ﺗﺼﺐ ﺧﲑﺍﹰ¼ ،ﻭﺑﻌﺪ ﺍﻟﻨﻔﻲ ﰲ
ﺑﻌﺾ ﺍﳌﻮﺍﺿﻊ ﳓﻮ½ :ﻻ ﺗﻔﻌﻞ ﺷﺮﺍ ﻳﻜﻦ ﺧﲑﺍﹰ ﻟﻚ¼ ،ﻭﺫﻟﻚ ﺇﺫﺍ ﻗﹸﺼﺪ ﺃﻥﹼ )(١
ﺍﻷﻭﻝ ﺳﺒﺐ ﻟﻠﺜﺎﻧِﻲ ﻛﻤﺎ ﺭﺃﻳﺖ ﰲ ﺍﻷﻣﺜﻠﺔ ،ﻓﺈﻥﹼ ﻣﻌﲎ ﻗﻮﻟﻨﺎ½ :ﺗﻌﻠﹼﻢ ﺗﻨﺞ¼ ﻫﻮ ½ﺇﻥ ﺗﺘﻌﻠﹼﻢ ﺗﻨﺞ¼ ﻭﻛﺬﻟﻚ ﺍﻟﺒﻮﺍﻗﻲ ،ﻓﻠﺬﻟﻚ ﺍﻣﺘﻨﻊ ﻗﻮﻟﻚ½ :ﻻ ﺗﻜﻔﺮ )(٢
ﻭﺍﻟﺮﺍﺑﻊ ﺍﻟﺘﻤﻨﻲ ﳓﻮ½ :ﻟﻴﺘﻚ ﻋﻨﺪﻱ ﺃﺧﺪﻣﻚ¼ ﺃﻱ :ﺇﻥ ﺗﻜﻦ ﻋﻨﺪﻱ ﺃﺧﺪﻣﻚ ،ﻭ½ﻟﻴﺖ ﱄ ﻣﺎﻻﹰ ﺃﻧﻔﻘﻪ¼ ﺃﻱ½ :ﺇﻥ ﻳﻜﻦ ﱄ ﻣﺎﻝ ﺃﻧﻔﻘﻪ¼ ،ﻭﺍﳋﺎﻣﺲ :ﺍﻟﻌﺮﺽ ﳓﻮ½ :ﺃﻻ ﺗﻨـﺰﻝ ﺑﻨﺎ ﺗﺼﺐ ﺧﲑﺍﹰ¼ ﺃﻱ :ﺇﻥ ﺗﻨـﺰﻝ ﺑﻨﺎ ﺗﺼﺐ ﺧﲑﺍﹰ، ﻭﺇﻧﻤﺎ ﻗﺪﺭ ﺍﻟﺸﺮﻁ ﻣﺜﺒﺘﺎﹰ ﰲ ﺍﻟﻌﺮﺽ ﻣﻊ ﺃﻧﻪ ﻣﻨﻔﻲ ﻭﺍﻟﻨﻔﻲ ﻻ ﻳﺪﻝﹼ ﻋﻠﻰ ﺍﻹﺛﺒﺎﺕ؛ ﻷﻥﹼ ﻛﻠﻤﺔ ﺍﻟﻌﺮﺽ ﻭﻫﻲ ﳘﺰﺓ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺩﺧﻠﺖ ﻋﻠﻰ ﺣﺮﻑ ﺍﻟﻨﻔﻲ ﻭﻧﻔﻲ ﺍﻟﻨﻔﻲ ﻳﻔﻴﺪ ﺍﻹﺛﺒﺎﺕ "ﺭﺽ" ﻭﻏﲑﻩ.
) (١ﻗﻮﻟﻪ] :ﻭﺫﻟﻚ[ ﺃﻱ :ﺗﻘﺪﻳﺮ ½ﺇِﻥﹾ¼ ﺑﻌﺪ ﺍﻷﺷﻴﺎﺀ ﺍﳋﻤﺴﺔ ﺍﳌﺬﻛﻮﺭﺓ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻀﺎﺭﻉ ﺍﻟﻮﺍﻗﻊ ﺑﻌﺪ ﻫﺬﻩ ﺍﳋﻤﺴﺔ ﺻﺎﳊﺎﹰ ﻷﻥﹾ ﻳﻜﻮﻥ ﻣﺴﺒﺒﺎﹰ ﻟِﻤﺎ ﺗﻘﺪﻡ ﻭﻗﺼﺪ ﺃﻥﹼ ﺍﻷﻭﻝ ﺳﺒﺐ ﻟﻠﺜﺎﱐ ﻛﻤﺎ ﺭﺃﻳﺖ ﰲ ﺍﻷﻣﺜﻠﺔ ،ﰒﹼ ﺃﺛﺒﺖ ﺳﺒﺒﻴﺔ ﺍﻷﻭﻝ ﻟﻠﺜﺎﱐ ﺑﻘﻮﻟﻪ½ :ﻓﺈﻥﹼ ﻣﻌﲎ ﻗﻮﻟﻨﺎ½ :ﺗﻌﻠﱠﻢ ﺗﻨﺞ¼ ﻫﻮ ½ﺇﻥ ﺗﺘﻌﻠﹼﻢ ﺗﻨﺞ¼؛ ﺇﺫ ﺍﻟﺘﻌﻠﹼﻢ ﺳﺒﺐ ﻟﻠﻨﺠﺎﺓ ،ﻭﺃﻣﺎ ﺇﺫﺍ ﱂ ﻳﻘﺼﺪ ﺍﻟﺴﺒﺒﻴﺔ ﱂ ﳚﺰ ﺍﳉﺰﻡ ﰲ ﺍﳉﻤﻴﻊ ﺑﻞ ﳚﺐ ﺃﻥ ﻳﺮﻓﻊ ﺍﳌﻀﺎﺭﻉ ﺑﻌﺪ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺍﳋﻤﺴﺔ ﺇﻣﺎ ﺑﺎﻟﺼﻔﺔ ﺇﻥ ﺻﻠﺢ ﻟﻠﻮﺻﻔﻴﺔ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻓﹶﻬﺐ ﻟِﻲ ﻣِﻦ ﻟﱠﺪﻧﻚ ﻭﻟِﻴﺎﹰ ﻳﺮِﺛﹸﻨِﻲ﴾]ﻣﺮﱘ [٦-٥ :ﺃﻱ :ﻭﻟﻴﺎ ﻭﺍﺭﺛﺎﹰ، ﺃﻭ ﺑﺎﳊﺎﻝ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺛﹸﻢ ﺫﹶﺭﻫﻢ ﻓِﻲ ﺧﻮﺿِﻬِﻢ ﻳﻠﹾﻌﺒﻮﻥﹶ﴾]ﺍﻷﻧﻌﺎﻡ [٩١ :ﺃﻱ :ﻻﻋﺒﲔ ،ﺃﻭ ﺑﺎﻻﺳﺘﻴﻨﺎﻑ ﳓﻮ½ :ﻗﻢ ﻳﺪﻋﻮﻙ ﺍﻷﻣﲑ¼؛ ﻓﺈﻥﹼ ½ﻳﺪﻋﻮﻙ¼ ﻛﻼﻡ ﻣﺴﺘﺄﻧﻒ ﻣﻘﻄﻮﻉ ﻋﻤﺎ ﻗﺒﻠﻪ ﻛﺄﻥﹼ ﺍﳌﺨﺎﻃﹶﺐ ﻳﺴﺄﻝ ﻋﻦ ﺳﺒﺐ ﺍﻟﻘﻴﺎﻡ ،ﻓﻴﻘﻮﻝ½ :ﻳﺪﻋﻮﻙ ﺍﻷﻣﲑ¼ ﻭﻫﻮ ﻛﻼﻡ ﻣﺴﺘﺄﻧﻒ" .ﺭﺽ" ﻭﻏﲑﻩ. ) (٢ﻗﻮﻟﻪ] :ﻓﻠﺬﻟﻚ[ ﺃﻱ :ﻓﻸﺟﻞ ﺃﻥﹼ ﻗﺼﺪ ﺳﺒﺒﻴﺔ ﺍﻷﻭﻝ ﻟﻠﺜﺎﱐ ﺷﺮﻁ ﻟﺘﻘﺪﻳﺮ ½ﺇِﻥﹾ¼ ﺍﻣﺘﻨﻊ ﻗﻮﻟﻚ½ :ﻻ ﺗﻜﻔﺮ ﺗﺪﺧﻞ ﺍﻟﻨﺎﺭ¼ ﻻﻣﺘﻨﺎﻉ ﻛﻮﻥ ﺍﻷﻭﻝ ﺳﺒﺒﺎﹰ ﻟﻠﺜﺎﱐ؛ ﺇﺫ ﻻ ﻳﺼﺢ ﲝﺴﺐ ﺍﳌﻌﲎ ﺃﻥ ﻳﻘﺎﻝ½ :ﺇﻥ ﻻ ﺗﻜﻔﺮ ﺗﺪﺧﻞ ﺍﻟﻨﺎﺭ¼؛ ﻷﻥﹼ ﻋﺪﻡ ﺍﻟﻜﻔﺮ ﻟﻴﺲ ﺑﺴﺒﺐ ﻟﺪﺧﻮﻝ ﺍﻟﻨﺎﺭ ﻭﺇﻧﻤﺎ ﺳﺒﺒﻪ ﺍﻟﻜﻔﺮ ،ﻭﻫﺬﺍ ﻋﻨﺪ ﺍﳉﻤﻬﻮﺭ ﺧﻼﻓﺎﹰ ﻟﻠﻜﺴﺎﺋﻲ ﻓﺈﻧﻪ ﻻ ﳝﺘﻨﻊ ﺫﻟﻚ ﻋﻨﺪﻩ؛ ﻷﻥﹼ ﻣﻌﻨﺎﻩ ﲝﺴﺐ ﺍﻟﻌﺮﻑ½ :ﺇﻥ ﺗﻜﻔﺮ ﺗﺪﺧﻞ ﺍﻟﻨﺎﺭ¼ ﻓﺎﻟﻌﺮﻑ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻗﺮﻳﻨﺔ ﺍﻟﺸﺮﻁ ﺍﳌﺜﺒﺖ ﻋﻨﺪﻩ" .ﻍ ،ﻭ".
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kﺗﺪﺧﻞ ﺍﻟﻨﺎﺭ¼ ﻻﻣﺘﻨﺎﻉ ﺍﻟﺴﺒﺒﻴﺔ؛ ﺇﺫ ﻻ ﻳﺼﺢ ﺃﻥ ﻳﻘﺎﻝ½ :ﺇﻥ ﻻ ﺗﻜﻔﺮ ﺗﺪﺧﻞl ﺍﻟﻨﺎﺭ¼ .ﻭﺍﻟﺜﺎﻟﺚ :ﺍﻷﻣﺮ ﻭﻫﻮ ﺻﻴﻐﺔ ﻳﻄﻠﺐ ﺑِﻬﺎ ﺍﻟﻔﻌﻞ ﻣﻦ ﺍﻟﻔﺎﻋﻞ )( ١
ﺍﳌﺨﺎﻃﹶﺐ ﺑﺄﻥ ﲢﺬﻑ ﻣﻦ ﺍﻟﹾﻤﻀﺎﺭﻉ ﺣﺮﻑ ﺍﳌﻀﺎﺭﻋﺔ ﺛﹸﻢ ﺗﻨﻈﺮ ﻓﺈﻥ ﻛﺎﻥ )(٢
ﻣﺎ ﺑﻌﺪ ﺣﺮﻑ ﺍﳌﻀﺎﺭﻋﺔ ﺳﺎﻛﻨﺎﹰ ﺯﺩﺕ ﳘﺰﺓ ﺍﻟﻮﺻﻞ ﻣﻀﻤﻮﻣﺔﹰ ﺇﻥ ﺍﻧﻀﻢ ﺛﺎﻟﺜﻪ ﳓﻮ½ :ﺍﹸﻧﺼﺮ¼ ،ﻭﻣﻜﺴﻮﺭﺓﹰ ﺇﻥ ﺍﻧﻔﺘﺢ ﺃﻭ ﺍﻧﻜﺴﺮ ﻛـ½ﺍِﻋﻠﹶﻢ¼ ﻭ½ﺍِﺿﺮِﺏ¼
) (١ﻗﻮﻟﻪ] :ﻭﺍﻟﺜﺎﻟﺚ[ ﳌﹼﺎ ﻓﺮﻍ ﻋﻦ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻟﻔﻌﻞ ﺷﺮﻉ ﰲ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ ﻣﻨﻪ ﻓﻘﺎﻝ½ :ﺍﻟﺜﺎﻟﺚ¼ ﺃﻱ :ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﻟﻔﻌﻞ :ﺍﻷﻣﺮ ،ﻭﻫﻮ ﰲ ﺍﺻﻄﻼﺡ ﺍﻟﻨﺤﺎﺓ ﺻﻴﻐﺔ ﻳﻄﻠﺐ ﺎ ﺃﻱ :ﺑﺎﺳﺘﻌﺎﻧﺘﻬﺎ ﺻﺪﻭﺭ ﺍﻟﻔﻌﻞ ﻣﻦ ﺍﻟﻔﺎﻋﻞ ﺍﳌﺨﺎﻃﹶﺐ ،ﻓﻘﻮﻟﻪ½ :ﺻﻴﻐﺔ ﻳﻄﻠﺐ ﺎ¼ ﺷﺎﻣﻞ ﻟﻜﻞﹼ ﺃﻣﺮ ﻏﺎﺋﺒﺎﹰ ﻛﺎﻥ ﺃﻭ ﳐﺎﻃﺒﺎﹰ ﺃﻭ ﻣﺘﻜﻠﹼﻤﺎﹰ ﻣﻌﻠﻮﻣﺎﹰ ﻛﺎﻥ ﺃﻭ ﳎﻬﻮﻻﹰ ،ﻭﻗﻮﻟﻪ½ :ﻣﻦ ﺍﻟﻔﺎﻋﻞ¼ ﺍﺣﺘﺮﺍﺯ ﻋﻦ ﺍﻬﻮﻝ ﻣﻄﻠﻘﺎﹰ، ﻭﻗﻮﻟﻪ½ :ﺍﳌﺨﺎﻃﹶﺐ¼ ﺍﺣﺘﺮﺍﺯ ﻋﻦ ﺍﻟﻐﺎﺋﺐ ﻭﺍﳌﺘﻜﻠﹼﻢ ﻟﺪﺧﻮﳍﻤﺎ ﰲ ﺍﳌﻀﺎﺭﻉ ﻟﺒﻘﺎﺀ ﺣﺮﻑ ﺍﳌﻀﺎﺭﻋﺔ ﻓﻴﻬﻤﺎ" .ﻱ". ) (٢ﻗﻮﻟﻪ] :ﺑﺄﻥ ﲢﺬﻑ[ ﺷﺮﻭﻉ ﰲ ﻛﻴﻔﻴﺔ ﺍﺷﺘﻘﺎﻕ ﺍﻷﻣﺮ ،ﻭﺇﻧﻤﺎ ﺣﺬﻑ ﺣﺮﻑ ﺍﳌﻀﺎﺭﻋﺔ؛ ﻷﻧﻪ ﺇﻣﺎﺭﺓ ﺍﳌﻀﺎﺭﻋﺔ ﻓﻼ ﺑﺪ ﻣﻦ ﺇﺯﺍﻟﺘﻬﺎ ﺣﺘﻰ ﻻ ﻳﻜﻮﻥ ﺃﺛﺮ ﺍﻟﺼﻴﻐﺔ ﺑﺎﻗﻴﺎﹰ ،ﰒﹼ ﺑﻌﺪ ﺫﻟﻚ ﻳﻨﻈﺮ ﻓﺈﻥ ﻛﺎﻥ ﻣﺎ ﺑﻌﺪ ﺣﺮﻑ ﺍﳌﻀﺎﺭﻋﺔ ﺳﺎﻛﻨﺎﹰ ﺯﻳﺪﺕ ﳘﺰﺓ ﺍﻟﻮﺻﻞ ﰲ ﺃﻭﻟﻪ؛ ﻟﺌﻼﹼ ﻳﻠﺰﻡ ﺍﻻﺑﺘﺪﺍﺀ ﺑﺎﻟﺴﺎﻛﻦ ،ﻭﺇﻧﻤﺎ ﺗﻌﻴﻦ ﺍﳍﻤﺰﺓ ﻟﻼﺑﺘﺪﺍﺀ ﻟﻠﻤﻨﺎﺳﺒﺔ؛ ﺇﺫ ﺍﳍﻤﺰﺓ ﳐﺘﺼﺔ ﺑﺎﻻﺑﺘﺪﺍﺀ ﻣﻦ ﺍﳌﺨﺎﺭﺝ ،ﻭﺯﻳﺪﺕ ﺍﳍﻤﺰﺓ ﻣﻀﻤﻮﻣﺔ ﺇﻥ ﺍﻧﻀﻢ ﺛﺎﻟﺚ ﺍﳌﻀﺎﺭﻉ؛ ﻟﺌﻼﹼ ﻳﻠﺰﻡ ﺍﻻﻟﺘﺒﺎﺱ ﺑﺎﳌﻀﺎﺭﻉ ﺍﻬﻮﻝ ﺍﳌﺘﻜﻠﹼﻢ ﻋﻠﻰ ﺗﻘﺪﻳﺮﻛﻮﻥ ﺛﺎﻟﺚ ﺍﳌﻀﺎﺭﻉ ﻣﻔﺘﻮﺣﺎﹰ ﻭﻟﺌﻼﹼ ﻳﻠﺰﻡ ﺍﺳﺘﺜﻘﺎﻝ ﺍﳋﺮﻭﺝ ﻋﻦ ﺍﻟﻀﻤﺔ ﺇﱃ ﺍﻟﻜﺴﺮﺓ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﻛﻮﻥ ﺛﺎﻟﺚ ﺍﳌﻀﺎﺭﻉ ﻣﻜﺴﻮﺭﺍﹰ ،ﻭﻗﻮﻟﻪ: ½ﻭﻣﻜﺴﻮﺭﺓ¼ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﻣﻀﻤﻮﻣﺔ¼ ﺃﻱ :ﻭﺯﻳﺪﺕ ﺍﳍﻤﺰﺓ ﰲ ﺃﻭﻝ ﺍﳌﻀﺎﺭﻉ ﻣﻜﺴﻮﺭﺓ ﺇﻥ ﺍﻧﻔﺘﺢ ﺃﻭ ﺍﻧﻜﺴﺮ ﺛﺎﻟﺚ ﺍﳌﻀﺎﺭﻉ ،ﺃﻣﺎ ﺯﻳﺎﺩﺓ ﺍﳍﻤﺰﺓ ﻣﻜﺴﻮﺭﺓ ﰲ ﻣﻜﺴﻮﺭﺍﻟﻌﲔ ﻓﻠﺌﻼﹼ ﻳﻠﺘﺒﺲ ﺑﺎﻷﻣﺮ ﻣﻦ ﺑﺎﺏ ½ﺍﻹﻓﻌﺎﻝ¼ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺍﳍﻤﺰﺓ ﻣﻔﺘﻮﺣﺔ ،ﻭﺑﺎﳌﺎﺿﻲ ﺍﻬﻮﻝ ﻣﻦ ﺫﻟﻚ ﺍﻟﺒﺎﺏ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺍﳍﻤﺰﺓ ﻣﻀﻤﻮﻣﺔ ،ﻭﺃﻣﺎ ﺯﻳﺎﺩﺓ ﺍﳍﻤﺰﺓ ﻣﻜﺴﻮﺭﺓ ﰲ ﻣﻔﺘﻮﺡ ﺍﻟﻌﲔ ﻓﻠﺌﻼﹼ ﻳﻠﺘﺒﺲ ﺑﺎﳌﺎﺿﻲ ﺍﳌﻌﻠﻮﻡ ﻣﻦ ﺑﺎﺏ ½ﺍﻹﻓﻌﺎﻝ¼ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺍﳍﻤﺰﺓ ﻣﻔﺘﻮﺣﺔ ،ﻭﺑﺎﳌﻀﺎﺭﻉ ﺍﻬﻮﻝ ﺍﳌﺘﻜﻠﹼﻢ ﻣﻦ ﺫﻟﻚ ﺍﻟﺒﺎﺏ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺍﳍﻤﺰﺓ ﻣﻀﻤﻮﻣﺔ" .ﻉ".
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kﺍِﺳﺘﺨﺮﺝ¼ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﺘﺤﺮﻛﺎﹰ ﻓﻼ ﺣﺎﺟﺔ ﺇﱃ ﺍﳍﻤﺰﺓ ﳓﻮ½ :ﻋﺪ¼l ﻭ½ ) (١
ﻭ½ﺣﺎﺳﺐ¼ ،ﻭﺍﻷﻣﺮ ﻣﻦ ﺑﺎﺏ ﺍﻹﻓﻌﺎﻝ ﻣﻦ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ﻭﻫﻮ ﻣﺒﻨِﻲ ﻋﻠﻰ )(٢
ﻋﻼﻣﺔ ﺍﻟﹾﺠﺰﻡ ﻛـ½ﺍﺿﺮﺏ ¼ﻭ½ﺍﻏﺰ ¼ﻭ½ﺍﺭﻡِ¼ ﻭ½ﺍﺳﻊ ¼ﻭ½ﺍﺿﺮﺑﺎ¼ ﻭ½ﺍﺿﺮﺑﻮﺍ¼ )(٣
) (١ﻗﻮﻟﻪ] :ﻭﺇﻥ ﻛﺎﻥ[ ﺃﻱ :ﻣﺎ ﺑﻌﺪ ﺣﺬﻑ ﺣﺮﻑ ﺍﳌﻀﺎﺭﻋﺔ ﺣﺮﻓﺎﹰ ﻣﺘﺤﺮﻛﺎﹰ ﻓﻼ ﺣﺎﺟﺔ ﺇﱃ ﺯﻳﺎﺩﺓ ﳘﺰﺓ ﺍﻟﻮﺻﻞ؛ ﻷﻧﻪ ﻻ ﻳﻠﺰﻡ ﺍﻻﺑﺘﺪﺍﺀ ﺑﺎﻟﺴﺎﻛﻦ ﺣﻴﻨﺌﺬ.
) (٢ﻗﻮﻟﻪ ] :ﻣﻦ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ [ ﻫﺬﺍ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﻣﻘﺪﺭ ﻭﺗﻘﺮﻳﺮ ﺍﻟﺴﺆﺍﻝ :ﺃ ﻥﹼ ﻣﺎ ﺫﻛﺮﰎ ﻣﻦ ﺃ ﻥﹼ ﳘﺰﺓ ﺍﻟﻮﺻﻞ ﻣﻜﺴﻮﺭﺓ ﺇﺫﺍ ﻛﺎﻥ ﻋﲔ ﺍﳌﻀﺎﺭﻉ ﻏﲑ ﻣﻀﻤﻮﻡ ﻣﻨﻘﻮﺽ ﲟﺜﻞ ½ﺃﻛﺮﻡ¼ ﺃﻣﺮﺍﹰ ﻣﻦ ﺍﻹﻛﺮﺍﻡ؛ ﻷﻧﻪ ﻣﺄﺧﻮﺫ ﻣﻦ ½ ﺗﻜﺮﻡ¼ ﻭﻋﲔ ﺍﳌﻀﺎﺭﻉ ﻓﻴﻪ ﻏﲑ ﻣﻀﻤﻮﻡ ﻓﻜﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﺎﻝ ½ :ﺇﻛﺮﻡ¼ ﺑﻜﺴﺮ ﺍ ﳍﻤﺰﺓ ،ﻭﺗﻘﺮﻳﺮ ﺍﳉﻮﺍﺏ :ﺃ ﻥﹼ ﺍﳍﻤﺰﺓ ﻣﻜﺴﻮﺭﺓ ﺇﺫﺍ ﻛﺎﻥ ﻣﺎ ﺑﻌﺪ ﺣﺮﻑ ﺍﳌﻀﺎﺭﻋﺔ ﺳﺎﻛﻨ ﺎﹰ ﻭﻛﺎﻥ ﻋﲔ ﺍﳌﻀﺎﺭﻉ ﻏﲑ ﻣﻀﻤﻮﻡ ،ﻭﻣﺎ ﺑﻌﺪ ﺣﺮﻑ ﺍﳌﻀﺎﺭﻋﺔ ﰲ ½ ﺗﻜﺮﻡ¼ ﻟﻴﺲ ﺑﺴﺎﻛﻦ؛ ﻷ ﻥﹼ ﻣﺎ ﺑﻌﺪﻩ ﳏﺬﻭﻑ ﻭﻫﻮ ﺍﳍﻤﺰﺓ ﺍﳌﻔﺘﻮﺣﺔ؛ ﻷ ﻥﹼ ﺃﺻﻞ ½ ﺗﻜﺮﻡ¼ ½ :ﺗﺄﻛﺮﻡ¼ ﻋﻠﻰ ﻭﺯﻥ ½ﺗﺄﻓﻌﻞ¼ ﻟﻜﻮﻥ ﻣﺎﺿﻴﻪ ﻋﻠﻰ ﻭﺯﻥ ½ ﺃﻓﻌﻞ¼ ؛ ﺇﺫ ﺍﳌﻀﺎﺭﻉ ﻫﻮ ﺍﳌﺎﺿﻲ ﺑﺰﻳﺎﺩﺓ ﺃﺣﺪ ﺣﺮﻭﻑ ½ﺃﺗﲔ¼ ﰲ ﺃﻭﻟﻪ ﻣﻦ ﻏﲑ ﺣﺬﻑ ﺷﻲﺀ ﻣﻨﻪ ﺇﻻﹼ ﺃﻥﹼ ﺍﳍﻤﺰﺓ ﳌﹼﺎ ﺣﺬﻓﺖ ﻣﻦ ﺍﳌﺘﻜﻠﹼﻢ ﺍﻟﻮﺍﺣﺪ ﻛﺮﺍﻫﺔ ﺍﺟﺘﻤﺎﻉ ﺍﳍﻤﺰﺗﲔ ﺃﻭ ﺛﻠﺚ ﳘﺰﺍﺕ ﻋﻨﺪ ﳘﺰﺓ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺣﺬﻓﺖ ﻣﻦ ﺍﻟﺒﻮﺍﻗﻲ ،ﳓﻮ ½ :ﻳﻜﺮﻡ ﻳﻜﺮﻣﺎﻥ ...ﺇﱁ¼ ﻃﺮﺩﺍﹰ ﻟﻠﺒﺎﺏ ﺃﻱ :ﻟﻴﻜﻮﻥ ﺑﺎﺏ ½ﺍﻹﻓﻌﺎﻝ¼ ﻋﻠﻰ ﻭﺗﲑﺓ ﻭﺍﺣﺪﺓ ﰲ ﺣﺬﻑ ﺍﳍﻤﺰﺓ ،ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﻟﻨﺤﺎﺓ ﺃﻥ ﻳﺒﻨﻮﺍ ﻣﻨﻪ ﺍﻷﻣﺮ ﺣﺬﻓﻮﺍ ﺣﺮﻑ ﺍﳌﻀﺎﺭﻋﺔ ﻭﺃﻋﺎﺩﻭﻫﺎ ﻭﺃﺑﻘﻮﻫﺎ ﻋﻠﻰ ﺍﳊﺮﻛﺔ ﺍﻷﺻﻠ ﻴﺔ ،ﻓﺈﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﻓﻼ ﻳﻜﻮﻥ ﳘﺰﺓ ½ﺃﻛﺮﻡ¼ ﳘﺰﺓ ﻭﺻﻞ ﺑﻞ ﳘﺰﺓ ﻗﻄﻊ ،ﻓﻼ ﻳﺮﺩ ﺍﻟﺴﺆﺍﻝ؛ ﻷ ﻥﹼ ﻛﻼﻣﻨﺎ ﰲ ﳘﺰﺓ ﺍﻟﻮﺻﻞ ﻻ ﰲ ﳘﺰﺓ ﺍﻟﻘﻄﻊ " .ﻉ "ﻭﻏﲑﻩ.
) (٣ﻗﻮﻟﻪ] :ﻋﻠﻰ ﻋﻼﻣﺔ ﺍﳉﺰﻡ[ ﻭﻫﻲ ﺇﺳﻜﺎﻥ ﺍﻵﺧﺮ ﰲ ﺍﳌﻔﺮﺩ ﺍﻟﺼﺤﻴﺢ ﻛـ½ﺍﺿﺮﺏ¼ ،ﻭﺣﺬﻑ ﺣﺮﻑ ﺍﻟﻌﻠﹼﺔ ﰲ ﺍﻟﻨﺎﻗﺺ ﺍﻟﻮﺍﻭﻱ ﻭﺍﻟﻴﺎﺋﻲ ﻭﺍﻷﻟﻔﻲ ﻛـ½ﺍﻏﺰ¼ ﻭ½ﺍﺭﻡ¼ ﻭ½ﺍﺳﻊ¼ ،ﻭﺳﻘﻮﻁ ﻧﻮﻥ ﺍﻹﻋﺮﺍﺏ ﰲ ﺍﻟﺘﺜﻨﻴﺔ ﻭﺍﳉﻤﻊ ﻛـ½ﺍﺿﺮﺑﺎ¼ ﻭ½ﺍﺿﺮﺑﻮﺍ¼ ،ﻭﺇﻧﻤﺎ ﺑﲏ ﺍﻷﻣﺮ ﻋﻠﻰ ﻋﻼﻣﺔ ﺍﳉﺰﻡ؛ ﻷﻧﻪ ﳌﹼﺎ ﺷﺎﺑﻪ ﻣﺎ ﻓﻴﻪ ﺍﻟﻼﻡ ﻣﻦ ﺣﻴﺚ ﺇﻥﹼ ﻛﻞﹼ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻣﺸﺘﻤﻞ ﻋﻠﻰ ﻃﻠﺐ ﺍﻟﻔﻌﻞ ﺃﻋﻄﻲ ﺣﻜﻤﻪ ﻭﻫﺬﺍ ﻋﻨﺪ ﺍﻟﺒﺼﺮﻳﲔ ،ﻭﺃﻣﺎ ﻋﻨﺪ ﺍﻟﻜﻮﻓﻴﲔ ﻓﻬﻮ ﻣﻌﺮﺏ ﳎﺰﻭﻡ ﺑﻼﻡ ﻣﻘﺪﺭﺓ ﻓﺈﻥﹼ ﺃﺻﻞ ½ﺍﺿﺮﺏ¼ ﻣﺜﻼﹰ½ :ﻟﺘﻀﺮﺏ¼ ﻋﻨﺪﻫﻢ ،ﻓﺤﺬﻓﺖ ﺍﻟﻼﻡ ﻣﻨﻪ ﰲ ﺍﳋﻂﹼ ﲣﻔﻴﻔﺎﹰ ﻟﻜﺜﺮﺓ ﺍﻻﺳﺘﻌﻤﺎﻝ" .ﻱ".
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kﺍﺿﺮﺑِﻲ¼ : .ﻓﻌﻞ ﻣﺎ ﻟﹶﻢ ﻳﺴﻢ ﻓﺎﻋﻠﻪ ﻫﻮ ﻓﻌﻞ ﺣﺬﻑ ﻓﺎﻋﻠﻪ ﻭﺃﻗﻴﻢl ﻭ½ )(١
ﺍﳌﻔﻌﻮﻝ ﻣﻘﺎﻣﻪ ،ﻭﳜﺘﺺ ﺑﺎﻟﹾﻤﺘﻌﺪﻱ ،ﻭﻋﻼﻣﺘﻪ ﰲ ﺍﳌﺎﺿﻲ ﺃﻥ ﻳﻜﻮﻥ )(٢
)(٣
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ﺃﻭﻟﻪ ﻣﻀﻤﻮﻣﺎﹰ ﻓﻘﻂ ﻭﻣﺎ ﻗﺒﻞ ﺁﺧﺮﻩ ﻣﻜﺴﻮﺭﺍﹰ ﰲ ﺍﻷﺑﻮﺍﺏ ﺍﻟﹼﺘِﻲ ﻟﻴﺴﺖ ﰲ
ﺃﻭﺍﺋﻠﻬﺎ ﳘﺰﺓ ﻭﺻﻞ ﻭﻻ ﺗﺎﺀ ﺯﺍﺋﺪﺓ ﳓﻮ½ :ﺿﺮِﺏ¼ ﻭ½ﺩﺣﺮِﺝ¼ ﻭ½ﺃﹸﻛﺮِﻡ¼، ) (١ﻗﻮﻟﻪ] :ﻓﻌﻞ ﻣﺎ ﱂ ﻳﺴﻢ ...ﺇﱁ[ ﺃﻱ :ﻓﻌﻞ ﺍﳌﻔﻌﻮﻝ ﺍﻟﹼﺬﻱ ﱂ ﻳﺬﻛﺮ ﻓﺎﻋﻠﻪ ،ﻭﺍﻟﻀﻤﲑ ﰲ ﻗﻮﻟﻪ½ :ﻓﺎﻋﻠﻪ¼ ﺭﺍﺟﻊ ﺇﱃ ﺍﳌﻔﻌﻮﻝ ،ﻭﺇﺿﺎﻓﺔ ﺍﻟﻔﺎﻋﻞ ﺇﱃ ﺍﳌﻔﻌﻮﻝ ﻷﺩﱏ ﻣﻼﺑﺴﺔ ،ﺃﻭ ﻋﻠﻰ ﺣﺬﻑ ﺍﳌﻀﺎﻑ ﺃﻱ :ﻓﺎﻋﻞ ﻓﻌﻠﻪ ﺍﻟﻮﺍﻗﻊ ﻋﻠﻴﻪ" .ﻭ". ) (٢ﻗﻮﻟﻪ] :ﺃﻗﻴﻢ ﺍﳌﻔﻌﻮﻝ ...ﺇﱁ[ ﺇﻧﻤﺎ ﺟﺎﺯ ﺇﻗﺎﻣﺔ ﺍﳌﻔﻌﻮﻝ ﻣﻘﺎﻡ ﺍﻟﻔﺎﻋﻞ ﻭﺃﻥ ﻳﺮﺗﻔﻊ ﺍﺭﺗﻔﺎﻋﻪ؛ ﻷﻥﹼ ﻟﻠﻔﻌﻞ ﻃﺮﻓﲔ :ﻃﺮﻑ ﺍﻟﺼﺪﻭﺭ ﻭﻫﻮ ﺍﻟﻔﺎﻋﻞ ﻭﻃﺮﻑ ﺍﻟﻮﻗﻮﻉ ﻭﻫﻮ ﺍﳌﻔﻌﻮﻝ ،ﻓﺒﻴﻨﻬﻤﺎ ﻣﺸﺎﺔ ﻣﻦ ﺣﻴﺚ ﺍﻟﻄﺮﻓﻴﺔ ﻓﻴﺼﺢ ﺃﻥ ﻳﻘﻮﻡ ﻣﻘﺎﻣﻪ ﻭﻳﺮﺗﻔﻊ ﺍﺭﺗﻔﺎﻋﻪ؛ ﻷﻥﹼ ﻓﺎﻋﻠﻴﺔ ﺍﻟﻔﺎﻋﻞ ﺑﺈﺳﻨﺎﺩ ﺍﻟﻔﻌﻞ ﺇﻟﻴﻪ ﻻ ﺑﺈﺣﺪﺍﺛﻪ ﺷﻴﺌﺎﹰ ﻓﺈﻥﹼ ½ﺯﻳﺪﺍﹰ¼ ﰲ ½ﻣﺎﺕ ﺯﻳﺪ¼ ﻓﺎﻋﻞ ﻣﻊ ﺃﻧﻪ ﱂ ﳛﺪﺙ ﺷﻴﺌﺎﹰ ﺑﻞ ﻫﻮ ﻣﻔﻌﻮﻝ ﰲ ﺍﳌﻌﲎ؛ ﻷﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﺃﻣﺎﺗﻪ ،ﻓﻔﺎﻋﻠﻴﺘﻪ ﺇﻧﻤﺎ ﻟﻮﺟﻮﺩ ﺍﻹﺳﻨﺎﺩ ﺇﻟﻴﻪ ،ﻭﻗﺪ ﲢﻘﹼﻖ ﺍﻹﺳﻨﺎﺩ ﺇﱃ ½ﺯﻳﺪ¼ ﰲ ﳓﻮ ½ﺿﺮﺏ ﺯﻳﺪ¼ ﻓﻼ ﻳﺒﻌﺪ ﺃﻥ ﻳﺮﺗﻔﻊ ﺍﺭﺗﻔﺎﻋﻪ".ﻱ". ) (٣ﻗﻮﻟﻪ] :ﺑﺎﳌﺘﻌﺪﻱ[ ﺃﻱ :ﳜﺘﺺ ﺑﻨﺎﺀ ﻓﻌﻞ ﻣﺎ ﱂ ﻳﺴﻢ ﻓﺎﻋﻠﻪ ﺑﺎﻟﻔﻌﻞ ﺍﳌﺘﻌﺪﻱ؛ ﺇﺫ ﻟﻮ ﺑﲏ ﻏﲑ ﺍﳌﺘﻌﺪﻱ ﻟﻠﻤﻔﻌﻮﻝ ﻭﺟﻌﻞ ﺫﻛﺮ ﺍﻟﻔﺎﻋﻞ ﻧﺴﻴﺎﹰ ﻣﻨﺴﻴﺎ ﻻ ﻳﺒﻘﻰ ﻣﺎ ﻳﺴﻨﺪ ﺇﻟﻴﻪ ﺍﻟﻔﻌﻞ ﻭﻫﻮ ﻏﲑ ﺟﺎﺋﺰ.
) (٤ﻗﻮﻟﻪ] :ﻭﻋﻼﻣﺘﻪ[ ﺃﻱ :ﻋﻼﻣﺔ ﻓﻌﻞ ﻣﺎ ﱂ ﻳﺴﻢ ﻓﺎﻋﻠﻪ ﰲ ﺍﳌﺎﺿﻲ ﺃﻥ ﻳﻜﻮﻥ ﺃﻭﻝ ﺍﳌﺎﺿﻲ ﻣﻀﻤﻮﻣﺎﹰ ﻓﻘﻂ ﻻ ﺣﺮﻑ ﺁﺧﺮ ﻭﻳﻜﻮﻥ ﻣﺎ ﻗﺒﻞ ﺁﺧﺮ ﺍﳌﺎﺿﻲ ﻣﻜﺴﻮﺭﺍﹰ ،ﻭﻫﺬﻩ ﺍﻟﻌﻼﻣﺔ ﺛﺎﺑﺘﺔ ﰲ ﺍﻷﺑﻮﺍﺏ ﺍﻟﱵ ﻟﻴﺴﺖ ﰲ ﺃﻭﺍﺋﻠﻬﺎ ﳘﺰﺓ ﻭﺻﻞ ﻭﻻ ﺗﺎﺀ ﺯﺍﺋﺪﺓ ﳓﻮ½ :ﺿﺮﺏ¼ ﰲ ﺍﻟﺜﻼﺛﻲ ﺍﺮﺩ ،ﻭ½ﺩﺣﺮﺝ¼ ﰲ ﺍﻟﺮﺑﺎﻋﻲ ﺍﺮﺩ ،ﻭ½ﺃﻛﺮﻡ¼ ﰲ ﺍﻟﺜﻼﺛﻲ ﺍﳌﺰﻳﺪ ﻓﻴﻪ ،ﻭﺇﻧﻤﺎ ﻏﻴﺮﺕ ﺍﻟﺼﻴﻐﺔ ﻟﺌﻼﹼ ﻳﻠﺘﺒﺲ ﺍﳌﺎﺿﻲ ﺍﻬﻮﻝ ﺑﺎﳌﺎﺿﻲ ﺍﳌﻌﺮﻭﻑ ،ﻭﺇﻧﻤﺎ ﺍﺧﺘﲑ ﺍﻟﺘﻐﻴﺮ ﰲ ﺍﻬﻮﻝ؛ ﻷﻧﻪ ﻓﺮﻉ ،ﻭﺇﻧﻤﺎ ﺍﺧﺘﲑ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﺘﻐﻴﺮ ﺃﻋﲏ :ﺿﻢ ﺍﻷﻭﻝ ﻭﻛﺴﺮ ﻣﺎ ﻗﺒﻞ ﺍﻵﺧﺮ ﻟﻠﻤﺎﺿﻲ ﺍﻬﻮﻝ؛ ﻷﻥﹼ ﻣﻌﻨﺎﻩ ﻏﺮﻳﺐ ﻭﻫﻮ ﺇﺳﻨﺎﺩ ﺍﻟﻔﻌﻞ ﺇﱃ ﺍﳌﻔﻌﻮﻝ ﻭﺍﻷﺻﻞ ﺇﺳﻨﺎﺩ ﺍﻟﻔﻌﻞ ﺇﱃ ﺍﻟﻔﺎﻋﻞ ،ﻭﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﻀﻤﺔ ﺇﱃ ﺍﻟﻜﺴﺮﺓ ﻏﺮﻳﺐ ﺃﻳﻀﺎﹰ؛ ﻷﻧﻪ ﺛﻘﻴﻞ ﻭﻛﻞﹼ ﻣﺎ ﻫﻮ ﺛﻘﻴﻞ ﻓﻬﻮ ﻏﺮﻳﺐ ،ﻓﺎﺧﺘﲑ
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ﻟﻪ ﻭﺯﻥ ﻏﺮﻳﺐ ﻟﻴﺪﻝﹼ ﻏﺮﺍﺑﺔ ﺍﻟﻮﺯﻥ ﻋﻠﻰ ﻏﺮﺍﺑﺔ ﺍﳌﻌﲎ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﺑﻴﺎﻥ ﺍﻟﺼﻴﻐﺔ ﻣﻦ ﻭﻇﺎﺋﻒ ﺍﻟﺘﺼﺮﻳﻒ ﻭﺫﻛﺮﻩ ﰲ ﺍﻟﻨﺤﻮ ﺿﻤﻨﺎﹰ ﻭﺍﺳﺘﻄﺮﺍﺩﺍﹰ" .ﺣﺪ" ﻭﻏﲑﻩ.
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kﻭﺃﻥ ﻳﻜﻮﻥ ﺃﻭﻟﻪ ﻭﺛﺎﻧﻴﻪ ﻣﻀﻤﻮﻣﺎﹰ ﻭﻣﺎ ﻗﺒﻞ ﺁﺧﺮﻩ ﻛﺬﻟﻚ ﻓﻴﻤﺎ ﰲ ﺃﻭﻟﻪ ﺗﺎﺀl )(١
ﺯﺍﺋﺪﺓ ﳓﻮ½ :ﺗﻔﹸﻀﻞ¼ ﻭ½ﺗﻀﻮﺭِﺏ¼ ،ﻭﺃﻥ ﻳﻜﻮﻥ ﺃﻭﻟﻪ ﻭﺛﺎﻟﺜﻪ ﻣﻀﻤﻮﻣﺎﹰ ﻭﻣﺎ )(٢
ﻗﺒﻞ ﺁﺧﺮﻩ ﻛﺬﻟﻚ ﰲ ﻣﺎ ﰲ ﺃﻭﻟﻪ ﳘﺰﺓ ﻭﺻﻞ ﳓﻮ½ :ﺍﹸﺳﺘﺨﺮِﺝ¼ ﻭ½ﺍﹸﻗﺘﺪِﺭ¼ ،ﻭﺍﳍﻤﺰﺓ ﺗﺘﺒﻊ ﺍﳌﻀﻤﻮﻡ ﺇﻥ ﻟﹶﻢ ﺗﺪﺭﺝ ،ﻭﰲ ﺍﳌﻀﺎﺭﻉ ﺃﻥ )( ٤
)( ٣
) (١ﻗﻮﻟﻪ] :ﻭﺃﻥ ﻳﻜﻮﻥ[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﺃﻥ ﻳﻜﻮﻥ ﺃﻭﻟﻪ ﻭﺛﺎﻧﻴﻪ ﻣﻀﻤﻮﻣﺎﹰ¼ ﺃﻱ :ﻭﻋﻼﻣﺔ ﻓﻌﻞ ﻣﺎﱂ ﻳﺴ ﻢ ﻓﺎﻋﻠﻪ ﰲ ﺍﳌﺎﺿﻲ ﺃﻥ ﻳﻜﻮﻥ ﺃﻭﻝ ﺍﳌﺎﺿﻲ ﻭﺛﺎﻧﻴﻪ ﻣﻀﻤﻮﻣﺎﹰ ﻭﻳﻜﻮﻥ ﻣﺎ ﻗﺒﻞ ﺁﺧﺮ ﺍﳌﺎﺿﻲ ﻛﺬﻟﻚ ،ﺃﻱ :ﻛﻤﺎ ﰲ ﺍﻷﺑﻮﺍﺏ ﺍﳌﺬﻛﻮﺭﺓ ﺃﻱ :ﻣﻜﺴﻮﺭﺍﹰ ،ﻭﻫﺬﻩ ﺍﻟﻌﻼﻣﺔ ﺛﺎﺑﺘﺔ ﻓﻴﻤﺎ ﰲ ﺃﻭﻟﻪ ﺗﺎﺀ ﺯﺍﺋﺪﺓ ﺃﻱ :ﰲ ½ﺍﻟﺘﻔﻌﻞ¼ ﻭ½ﺍﻟﺘﻔﺎﻋﻞ¼ ،ﻭﺇﻧﻤﺎ ﱂ ﻳﻘﺘﺼﺮﻭﺍ ﻋﻠﻰ ﺿﻢ ﺍﻷﻭﻝ ﰲ ﻫﺬﻳﻦ ﺍﻟﺒﺎﺑﲔ ﺑﻞ ﺿﻤﻮﺍ ﺛﺎﻧﻴﻪ ﺃﻳﻀﺎﹰ؛ ﻟﺌﻼﹼ ﻳﻠﺘﺒﺲ ½ﺗﻔﹸﻀﻞ¼ ﺍﳌﺎﺿﻲ ﺍﻬﻮﻝ ﻣﻦ ﺑﺎﺏ ½ﺍﻟﺘﻔﻌﻞ¼ ﺑﺎﳌﻀﺎﺭﻉ ﺍﳌﻌﻠﻮﻡ ﻣﻦ ﺑﺎﺏ ½ﺍﻟﺘﻔﻌﻴﻞ¼ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﻓﺘﺢ ﺛﺎﻧﻴﻪ ﻋﻨﺪ ﺍﻟﻮﻗﻒ ،ﻭﻟﺌﻼﹼ ﻳﻠﺘﺒﺲ ½ﺗﻘﹸﻮﺑِﻞ¼ ﺍﳌﺎﺿﻲ ﺍﻬﻮﻝ ﻣﻦ ﺑﺎﺏ ½ﺍﻟﺘﻔﺎﻋﻞ¼ ﺑﺎﳌﻀﺎﺭﻉ ﺍﳌﻌﻠﻮﻡ ﻣﻦ ﺑﺎﺏ ½ﺍﳌﻔﺎﻋﻠﺔ¼ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﻓﺘﺢ ﺛﺎﻧﻴﻪ ﻋﻨﺪ ﺍﻟﻮﻗﻒ" .ﻱ". ) (٢ﻗﻮﻟﻪ] :ﻭﺃﻥ ﻳﻜﻮﻥ[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﺃﻥ ﻳﻜﻮﻥ ﺃﻭﻟﻪ ﻣﻀﻤﻮﻣﺎﹰ¼ ،ﺃﻱ :ﻭﻋﻼﻣﺔ ﻓﻌﻞ ﻣﺎ ﱂ ﻳﺴﻢ ﻓﺎﻋﻠﻪ ﰲ ﺍﳌﺎﺿﻲ ﺃﻥ ﻳﻜﻮﻥ ﺃﻭﻝ ﺍﳌﺎﺿﻲ ﻭﺛﺎﻟﺜﻪ ﻣﻀﻤﻮﻣﺎﹰ ﻭﻳﻜﻮﻥ ﻣﺎ ﻗﺒﻞ ﺁﺧﺮﻩ ﻛﺬﻟﻚ ﺃﻱ :ﻣﻜﺴﻮﺭﺍﹰ ،ﻭﻫﺬﻩ ﺍﻟﻌﻼﻣﺔ ﺛﺎﺑﺘﺔ ﰲ ﺍﻷﺑﻮﺍﺏ ﺍﻟﹼﱵ ﰲ ﺃﻭﺍﺋﻠﻬﺎ ﳘﺰﺓ ﻭﺻﻞ ،ﻭﻫﻲ ½ﺍﻻﺳﺘﻔﻌﺎﻝ¼ ﻭ½ﺍﻻﻓﺘﻌﺎﻝ¼ ﻭ½ﺍﻻﻧﻔﻌﺎﻝ¼ ﻭ½ﺍﻻﻓﻌﻨﻼﻝ¼ ﻭ½ﺍﻻﻓﻌﻴﻌﺎﻝ¼ ،ﻭﺇﻧﻤﺎ ﱂ ﻳﻘﺘﺼﺮﻭﺍ ﻋﻠﻰ ﺿﻢ ﺍﻷﻭﻝ ﺑﻞ ﺿﻤﻮﺍ ﺍﻟﺜﺎﻟﺚ ﺃﻳﻀﺎﹰ؛ ﻟﺌﻼﹼ ﻳﻠﺘﺒﺲ ﺍﳌﺎﺿﻲ ﺍﻬﻮﻝ ﻣﻦ ﻫﺬﻩ ﺍﻷﺑﻮﺍﺏ ﺑﺎﻷﻣﺮ ﻣﻨﻬﺎ ﺣﺎﻟﺔ ﺍﻟﻮﺻﻞ ﻋﻨﺪ ﺍﻟﻮﻗﻒ؛ ﻓﺈﻧﻚ ﺇﺫﺍ ﻗﻠﺖ½ :ﺯﻳﺪ ﺍﺳﺘﺨﺮِﺝ¼ ﺑﻔﺘﺢ ﺍﻟﺜﺎﻟﺚ ﺑﺎﻟﻮﻗﻒ ﱂ ﻳﻌﻠﻢ ﺃﻧﻪ ﺃﻣﺮ ﺃﻭ ﻣﺎﺽ ﳎﻬﻮﻝ ﻓﻀﻤﻮﺍ ﺍﻟﺜﺎﻟﺚ ﺃﻳﻀﺎﹰ ﻟﺌﻼﹼ ﻳﻠﺰﻡ ﺍﻻﻟﺘﺒﺎﺱ" .ﻱ".
) (٣ﻗﻮﻟﻪ] :ﻭﺍﳍﻤﺰﺓ[ ﺃﻱ :ﳘﺰﺓ ﺍﻟﻮﺻﻞ ﺗﺘﺒﻊ ﺍﳊﺮﻑ ﺍﳌﻀﻤﻮﻡ ﻻ ﺍﳌﻜﺴﻮﺭ ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﺻﻞ ﰲ ﳘﺰﺓ ﺍﻟﻮﺻﻞ ﺍﻟﻜﺴﺮﺓ؛ ﻟﺌﻼﹼ ﻳﻠﺰﻡ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﻜﺴﺮﺓ ﺇﱃ ﺍﻟﻀﻤﺔ ﻓﺈﻧﻪ ﻣﺴﺘﻜﺮﻩ ﻋﻨﺪﻫﻢ ،ﻭﻗﻮﻟﻪ½ :ﺇﻥ ﱂ ﺗﺪﺭﺝ¼ ﺷﺮﻁ ﺗﻘﺪﻡ ﺟﺰﺍﺀﻩ ﺃﻱ :ﺇﻥ ﱂ ﺗﺴﻘﻂ ﺗﻠﻚ ﺍﳍﻤﺰﺓ ﰲ ﺍﻟﻠﻔﻆ ﻭﻻ ﰲ ﺍﳋﻂﹼ ،ﻓﺈﻥ ﺗﺪﺭﺝ ﻓﻼ ﺗﺘﻌﻠﹼﻖ ﺑﺎﻻﺗﺒﺎﻉ ﺃﺻﻼﹰ" .ﻱ".
) (٤ﻗﻮﻟﻪ] :ﻭﰲ ﺍﳌﻀﺎﺭﻉ[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﰲ ﺍﳌﺎﺿﻲ¼ ﺃﻱ :ﻭﻋﻼﻣﺔ ﻓﻌﻞ ﻣﺎ ﱂ ﻳﺴﻢ ﻓﺎﻋﻠﻪ ﰲ ﺍﳌﻀﺎﺭﻉ ﺃﻥ ﻳﻜﻮﻥ ﺣﺮﻑ ﺍﳌﻀﺎﺭﻋﺔ ﻣﻀﻤﻮﻣﺎﹰ ﻭﻳﻜﻮﻥ ﻣﺎ ﻗﺒﻞ ﺁﺧﺮ ﺍﳌﻀﺎﺭﻉ ﻣﻔﺘﻮﺣﺎﹰ ،ﻭﺇﻧﻤﺎ ﺿﻢ ﺣﺮﻑ ﺍﳌﻀﺎﺭﻋﺔ ﲪﻼﹰ ﻋﻠﻰ ﺍﳌﺎﺿﻲ؛ ﻷﻧﻪ ﺃﻭﻝ ﺍﳌﻀﺎﺭﻉ ،ﻭﻓﺘﺢ ﻣﺎ ﻗﺒﻞ ﺍﻵﺧﺮﳋﻔﹼﺔ ﺍﻟﻔﺘﺤﺔ ﻭﺛﻘﻞ ﺍﳌﻀﺎﺭﻉ
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kﻳﻜﻮﻥ ﺣﺮﻑ ﺍﳌﻀﺎﺭﻋﺔ ﻣﻀﻤﻮﻣﺎﹰ ﻭﻣﺎ ﻗﺒﻞ ﺁﺧﺮﻩ ﻣﻔﺘﻮﺣﺎﹰ ﳓﻮ½ :ﻳﻀﺮﺏ¼l ﻭ½ﻳﺴﺘﺨﺮﺝ¼ ﺇﻻﹼ ﰲ ﺑﺎﺏ ﺍﳌﻔﺎﻋﻠﺔ ﻭﺍﻹﻓﻌﺎﻝ ﻭﺍﻟﺘﻔﻌﻴﻞ ﻭﺍﻟﻔﻌﻠﻠﺔ ﻭﻣﻠﺤﻘﺎﺎ
ﺍﻟﺜﻤﺎﻧﻴﺔ؛ ﻓﺈﻥﹼ ﺍﻟﻌﻼﻣﺔ ﻓﻴﻬﺎ ﻓﺘﺢ ﻣﺎ ﻗﺒﻞ ﺍﻵﺧﺮ ﳓﻮ½ :ﻳﺤﺎﺳﺐ¼ ﻭ½ﻳﺪﺣﺮﺝ¼ ،ﻭﰲ ﺍﻷﺟﻮﻑ ﻣﺎﺿﻴﻪ ½ﻗﻴﻞ¼ ﻭ½ﺑﻴﻊ¼ .ﻭﺑﺎﻹﴰﺎﻡ ½ﻗﻴﻞ¼ )( ١
)( ٢
ﻭ½ﺑﻴﻊ¼ ،ﻭﺑﺎﻟﻮﺍﻭ ½ﻗﻮﻝ¼ ﻭ½ﺑﻮﻉ¼ ،ﻛﺬﻟﻚ ﺑﺎﺏ ½ﺃﺧﺘﲑ¼ ﻭ½ﺃﻧﻘﻴﺪ¼ ﺩﻭﻥ )(٣
ﺑﺎﻟﺰﻳﺎﺩﺓ ،ﻭﻫﺬﻩ ﺍﻟﻌﻼﻣﺔ ﺟﺎﺭﻳﺔ ﰲ ﲨﻴﻊ ﺍﻷﺑﻮﺍﺏ ﺇﻻﹼ ﰲ ﺃﺭﺑﻌﺔ ﺃﺑﻮﺍﺏ½ :ﻣﻔﺎﻋﻠﺔ¼ ﻭ½ﺇﻓﻌﺎﻝ¼ ﻭ½ﺗﻔﻌﻴﻞ¼ ﻭ½ﻓﻌﻠﻠﺔ¼ ﻭﻣﻠﺤﻘﺎﺎ ﺍﻟﺜﻤﺎﻧﻴﺔ ،ﻓﺈﻥﹼ ﺍﻟﻌﻼﻣﺔ ﰲ ﻫﺬﻩ ﺍﻷﺑﻮﺍﺏ ﻓﺘﺢ ﻣﺎ ﻗﺒﻞ ﺍﻵﺧﺮ ﻓﻘﻂ؛ ﻷﻥﹼ ﺿﻢ ﺣﺮﻑ ﺍﳌﻀﺎﺭﻋﺔ ﻓﻴﻬﺎ ﻣﺸﺘﺮﻙ ﺑﲔ ﺍﳌﻌﺮﻭﻑ ﻭﺍﻬﻮﻝ" .ﻭ" ﻭﻏﲑﻩ. ) (١ﻗﻮﻟﻪ] :ﻭﰲ ﺍﻷﺟﻮﻑ[ ﺃﻱ :ﻭﺗﻘﻮﻝ ﰲ ﺍﻷﺟﻮﻑ ﺍﻟﹼﺬﻱ ﺍﻧﻘﻠﺐ ﻋﻴﻨﻪ ﺃﻟﻔﺎﹰ ﻣﺎﺿﻴﻪ ﺃﻱ :ﰲ ﻣﺎﺿﻴﻪ½ :ﻗﻴﻞ¼ ﻭ½ﺑﻴﻊ¼ ﺃﺻﻠﻬﻤﺎ½ :ﻗﻮﻝ¼ ﻭ½ﺑﻴﻊ¼ ﻓﺄﻋﻼﹼ ﺑﻨﻘﻞ ﺍﻟﻜﺴﺮﺓ ﻣﻦ ﺍﻟﻌﲔ ﻟﻼﺳﺘﺜﻘﺎﻝ ﻭﺇﺑﺪﺍﻝ ﻭﺍﻭ ½ﻗﻮﻝ¼ ﻳﺎﺀ ﻟﺴﻜﻮﺎ ﻭﺍﻧﻜﺴﺎﺭ ﻣﺎ ﻗﺒﻠﻬﺎ ﻓﺼﺎﺭ½ :ﻗﻴﻞ¼ ﻭ½ﺑﻴﻊ¼ ،ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺍﳌﺎﺿﻲ ﺍﻷﺟﻮﻑ ﺛﻠﺚ ﻟﻐﺎﺕ ﻭﻫﺬﻩ ﺇﺣﺪﺍﻫﺎ ﻭﻫﻲ ﺍﻷﻓﺼﺢ ،ﻭﺍﻟﺒﺎﻗﻴﺘﺎﻥ ﺃﺷﺎﺭ ﺇﻟﻴﻬﻤﺎ ﺑﻘﻮﻟﻪ :ﻭﺑﺎﻹﴰﺎﻡ ...ﺇﱁ ،ﻭﺇﻧﻤﺎ ﲰﻲ ﻣﻌﺘﻞﹼ ﺍﻟﻌﲔ ﺑـ½ﺍﻷﺟﻮﻑ¼ ﳋﻠﻮ ﺟﻮﻓﻪ ﻋﻦ ﺍﳊﺮﻑ ﺍﻟﺼﺤﻴﺢ ،ﺃﻭ ﻟﻮﻗﻮﻉ ﺣﺮﻑ ﺍﻟﻌﻠﹼﺔ ﰲ ﺟﻮﻓﻪ" .ﻱ" ﻭﻏﲑﻩ.
) (٢ﻗﻮﻟﻪ] :ﻭﺑﺎﻹﴰﺎﻡ[ ﻋﻄﻒ ﻋﻠﻰ ﻣﻘﺪﺭ ﺃﻱ :ﺗﻘﻮﻝ ﰲ ﺍﳌﺎﺿﻲ ﺍﻬﻮﻝ ﺍﻷﺟﻮﻑ ﺑﺎﻟﻨﻘﻞ ﻭﺍﻹﺑﺪﺍﻝ ﻭﺑﺎﻹﴰﺎﻡ ،ﻭﻫﻮ ﺃﻥ ﲤﻴﻞ ﻛﺴﺮﺓ ﻓﺎﺀ ﺍﻟﻔﻌﻞ ﺇﱃ ﺟﺎﻧﺐ ﺍﻟﻀﻤﺔ ﻓﺤﻴﻨﺌﺬ ﲤﻴﻞ ﺍﻟﻴﺎﺀ ﺍﻟﺴﺎﻛﻨﺔ ﺑﻌﺪ ﺍﻟﻔﺎﺀ ﳓﻮ ﺍﻟﻮﺍﻭ ﻗﻠﻴﻼﹰ؛ ﺇﺫ ﺍﻟﻴﺎﺀ ﺗﺎﺑﻌﺔ ﳊﺮﻛﺔ ﻣﺎ ﻗﺒﻠﻬﺎ ﻭﺣﺮﻛﺔ ﻣﺎ ﻗﺒﻠﻬﺎ ﲤﻴﻞ ﺇﱃ ﺍﻟﻀﻤﺔ ﻗﻠﻴﻼﹰ ﻓﻬﻲ ﺃﻳﻀﺎﹰ ﲤﻴﻞ ﺇﱃ ﺍﻟﻮﺍﻭ ﻗﻠﻴﻼﹰ ﺿﺮﻭﺭﺓ ،ﻭﻫﺬﺍ ﻣﺮﺍﺩ ﺍﻟﻨﺤﺎﺓ ﻭﺍﻟﻘﺮﺍﺀ ﺑﺎﻹﴰﺎﻡ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ،ﻭﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻹﴰﺎﻡ ﺍﻹﻳﺬﺍﻥ ﺃﻱ :ﺍﻹﺷﻌﺎﺭ ﺑﺄﻥﹼ ﺍﻷﺻﻞ ﰲ ﺃﻭﺍﺋﻞ ﻫﺬﻩ ﺍﳊﺮﻭﻑ ﺍﻟﻀﻢ" .ﺭﺽ".
) (٣ﻗﻮﻟﻪ] :ﻭﺑﺎﻟﻮﺍﻭ[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﺑﺎﻹﴰﺎﻡ¼ ﺃﻱ :ﺗﻘﻮﻝ ﰲ ﺍﳌﺎﺿﻲ ﺍﻬﻮﻝ ﺍﻷﺟﻮﻑ ﺑﺎﻟﻮﺍﻭ ﳓﻮ: ½ﻗﻮﻝ¼ ﻭ½ﺑﻮﻉ¼ ﺑﺈﺳﻜﺎﻥ ﺍﻟﻮﺍﻭ ﺑﻼ ﻧﻘﻞ ﻭﲜﻌﻞ ﺍﻟﻴﺎﺀ ﻭﺍﻭﺍﹰ ﻟﺴﻜﻮﺎ ﻭﺍﻧﻀﻤﺎﻡ ﻣﺎ ﻗﺒﻠﻬﺎ ،ﻭﻛﺬﻟﻚ ﺃﻱ :ﻣﺜﻞ ﺑﺎﺏ ½ﻗﻴﻞ¼ ﻭ½ﺑﻴﻊ¼ ﺑﺎﺏ½ ﺍﺧﺘﲑ¼ ﻭ½ﺍﻧﻘﻴﺪ¼ ﺃﻱ :ﺍﳌﺎﺿﻲ ﺍﻬﻮﻝ ﺍﻷﺟﻮﻑ ﻣﻦ ﺑﺎﺏ ½ﺍﻻﻓﺘﻌﺎﻝ¼ ﻭ½ﺍﻻﻧﻔﻌﺎﻝ¼ ﰲ ﺟﻮﺍﺯ ﺍﻟﻮﺟﻮﻩ ﺍﻟﺜﻠﺜﺔ ﳌﻜﺎﻥ ﺍﳌﺸﺎﺭﻛﺔ ﺑﲔ ﺑﺎﺏ ½ﻗﻴﻞ¼ ﻭ½ﺑﻴﻊ¼ ﻭﺑﺎﺏ ½ﺍﺧﺘﲑ¼ ﻭ½ﺍﻧﻘﻴﺪ¼ ﰲ ﺍﻟﺘﻌﻠﻴﻞ" .ﻱ".
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kﺳﺘﺨﲑ¼ ﻭ½ﺃﻗﻴﻢ¼ ﻟﻔﻘﺪ ½ﻓﹸﻌِﻞ¼ ﻓﻴﻬﻤﺎ ،ﻭﰲ ﻣﻀﺎﺭﻋﻪ ﺗﻘﻠﺐ ﺍﻟﻌﲔ ﺃﻟﻔﺎﹰl ½ﺍ )(٢
)(١
ﳓﻮ½ :ﻳﻘﺎﻝ¼ ﻭ½ﻳﺒﺎﻉ¼ ﻛﻤﺎ ﻋﺮﻓﺖ ﰲ ﺍﻟﺘﺼﺮﻳﻒ ﻣﺴﺘﻘﺼﻰ : .ﺍﻟﻔﻌﻞ ﺇﻣﺎ ﻣﺘﻌﺪ ﻭﻫﻮ ﻣﺎ ﻳﺘﻮﻗﹼﻒ ﻓﻬﻢ ﻣﻌﻨﺎﻩ ﻋﻠﻰ ﻣﺘﻌﻠﹼﻖ ﻏﲑ ﺍﻟﻔﺎﻋﻞ ﻛـ½ﺿﺮﺏ، ¼ )(٣
ﻭﺇﻣﺎ ﻻﺯﻡ ﻭﻫﻮ ﻣﺎ ﲞﻼﻓﻪ ﻛـ½ﻗﹶﻌﺪ ¼ﻭ½ﻗﺎﻡ¼ ،ﻭﺍﳌﺘﻌﺪﻱ ﻗﺪ ﻳﻜﻮﻥ ﺇﱃ )(٤
) (١ﻗﻮﻟﻪ] :ﺩﻭﻥ ½ﺍﺳﺘﺨﲑ¼ ...ﺇﱁ[ ﺃﻱ :ﺩﻭﻥ ﻣﻌﺘﻞﹼ ﺍﻟﻌﲔ ﻣﻦ ﺑﺎﺏ ½ﺍﻻﺳﺘﻔﻌﺎﻝ¼ ﻭ½ﺍﻹﻓﻌﺎﻝ¼؛ ﻓﺈﻧﻪ ﻻ ﳚﻮﺯ ﻓﻴﻬﻤﺎ ﺍﻟﻮﺟﻮﻩ ﺍﻟﺜﻠﺜﺔ ﺇﻻﹼ ﺍﻟﻜﺴﺮﺓ ،ﻭﺇﻧﻤﺎ ﺟﺎﺀ ﻓﻴﻬﺎ ﻟﻐﺔ ﻭﺍﺣﺪﺓ ﻟﻔﻘﺪ ½ﻓﹸﻌﻞ¼ ﺃﻱ :ﻟﻌﺪﻡ ﲢﺮﻙ ﻣﺎ ﻗﺒﻞ ﺣﺮﻑ ﺍﻟﻌﻠﹼﺔ ﻓﻴﻬﻤﺎ ﰲ ﺍﻷﺻﻞ؛ ﺇﺫ ﺃﺻﻠﻬﻤﺎ½ :ﺍﹸﺳﺘﺨﻴِﺮ¼ ﻭ½ﺃﹸﻗﹾﻮِﻡ¼ ﺑﺎﻟﻴﺎﺀ ﻭﺍﻟﻮﺍﻭ ﺍﳌﻜﺴﻮﺭﺗﲔ ،ﻭﺍﻟﻘﻴﺎﺱ ﻓﻴﻬﻤﺎ ﺇﺫﺍ ﺳﻜﻦ ﻣﺎ ﻗﺒﻠﻬﻤﺎ ﺃﻥ ﺗﻨﻘﻞ ﺣﺮﻛﺘﻬﻤﺎ ﺇﻟﻴﻪ ﻭﺗﻘﻠﺐ ﺍﻟﻌﲔ ﻳﺎﺀ ﺇﺫﺍ ﻛﺎﻧﺖ ﻭﺍﻭﺍﹰ ﻓﻴﻘﺎﻝ½ :ﺍﹸﺳﺘﺨِﻴﺮ¼ ﻭ½ﺃﹸﻗِﻴﻢ¼ ﻟﻐﺔ ﻭﺍﺣﺪﺓ" .ﻭ" ﻭﻏﲑﻩ. ) (٢ﻗﻮﻟﻪ] :ﻭﰲ ﻣﻀﺎﺭﻋﻪ[ ﺃﻱ :ﰲ ﻣﻀﺎﺭﻉ ﺍﻷﺟﻮﻑ ﺍﻬﻮﻝ ﻭﺍﻭﻳﺎ ﻛﺎﻥ ﺃﻭ ﻳﺎﺋﻴﺎ ﺗﻘﻠﹼﺐ ﺍﻟﻌﲔ ﺃﻟﻔﺎﹰ ﳓﻮ½ :ﻳﻘﺎﻝ¼ ﻭ½ﻳﺒﺎﻉ¼ ﺃﺻﻠﻬﻤﺎ½ :ﻳﻘﹾﻮﻝﹸ¼ ﻭ½ﻳﺒﻴﻊ ¼ﻓﻘﻠﹼﺒﺖ ﺍﻟﻮﺍﻭ ﻭﺍﻟﻴﺎﺀ ﺃﻟﻔﺎﹰ ﻛﻤﺎ ﻋﺮﻓﺖ ﰲ ﺍﻟﺘﺼﺮﻳﻒ ﻣﺴﺘﻘﺼﻰ ﺃﻱ :ﻣﺴﺘﻮﻓﻴﺎﹰ ﻣﻦ ﺃﻥﹼ ﻛﻞﹼ ﻭﺍﻭ ﺃﻭ ﻳﺎﺀ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻔﺘﻮﺣﺔ ﻭﻛﺎﻥ ﻣﺎ ﻗﺒﻠﻬﺎ ﺳﺎﻛﻨﺎﹰ ﻗﻠﹼﺒﺖ ﺍﻟﻮﺍﻭ ﻭﺍﻟﻴﺎﺀ ﺃﻟﻔﺎﹰ ﺑﻌﺪ ﻧﻘﻞ ﺣﺮﻛﺘﻬﺎ ﺇﱃ ﻣﺎﻗﺒﻠﻬﺎ ﻋﻠﻰ ﺍﻟﻮﺟﻮﺏ "ﻍ".
) (٣ﻗﻮﻟﻪ] :ﻛـ½ﺿﺮﺏ¼[ ﻓﺈﻥﹼ ﺍﻟﻀﺮﺏ ﻳﺘﻮﻗﹼﻒ ﻓﻬﻢ ﻣﻌﻨﺎﻩ ﻋﻠﻰ ﻣﺘﻌﻠﹼﻖ ﻏﲑ ﺍﻟﻔﺎﻋﻞ؛ ﻷﻧﻪ ﻻ ﻳﺘﻢ ﺑﺪﻭﻥ ﺍﳌﻀﺮﻭﺏ ،ﻭﻛﺬﺍ ﺍﳌﺘﻌﺪﻱ ﺑﻮﺍﺳﻄﺔ ﺍﳊﺮﻭﻑ ﻛـ½ﺭﻏﺐ ﺇﻟﻴﻪ¼ ﻭ½ﺃﻋﺮﺽ ﻋﻨﻪ¼ ﻓﺈﻥﹼ ﺍﻟﺮﻏﺒﺔ ﻭﺍﻹﻋﺮﺍﺽ ﻻ ﻳﺘﻤﺎﻥ ﻭﻻ ﻳﺘﺤﻘﹼﻘﺎﻥ ﺑﺪﻭﻥ ﺍﳌﺮﻏﻮﺏ ﺇﻟﻴﻪ ﻭﺍﳌﻌﺮﻭﺽ ﻋﻨﻪ ﻓﻬﻤﺎ ﻣﺘﻌﺪﻳﺎﻥ ﺑﺎﻟﻮﺳﺎﺋﻂ ،ﲞﻼﻑ ﳓﻮ ½ﺫﻫﺐ¼ ﻓﺈﻧﻪ ﺗﺎﻡ ﺑﺪﻭﻥ ﻣﺘﻌﻠﹼﻖ ﻏﲑ ﺍﻟﻔﺎﻋﻞ ﺇﻻﹼ ﺃﻥ ﻳﻠﺤﻖ ﺑﻪ ﺍﻟﺒﺎﺀ ﻓﻴﺼﲑ ﻣﺘﻌﺪﻳﺎﹰ ﺑﺎﻟﻌﺎﺭﺽ ﻭﻳﻜﻮﻥ ﲟﻌﲎ ½ﺃﺫﻫﺐ¼" .ﻍ". ) (٤ﻗﻮﻟﻪ] :ﻣﺎ ﲞﻼﻓﻪ[ ﺃﻱ :ﺍﻟﻼﺯﻡ ﻣﺎ ﲞﻼﻑ ﺍﳌﺘﻌﺪﻱ ﺃﻱ :ﻻ ﻳﺘﻮﻗﹼﻒ ﻓﻬﻢ ﻣﻌﻨﺎﻩ ﻋﻠﻰ ﻣﺘﻌﻠﹼﻖ ﻏﲑ ﺍﻟﻔﺎﻋﻞ
i
ﻛـ½ﻗﻌﺪ¼ ﻭ½ﻗﺎﻡ¼ ﻓﺈﻥﹼ ﺍﻟﻘﻌﻮﺩ ﻭﺍﻟﻘﻴﺎﻡ ﻻ ﻳﺘﻮﻗﹼﻒ ﻓﻬﻢ ﻣﻌﻨﺎﳘﺎ ﻋﻠﻰ ﻣﺘﻌﻠﹼﻖ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﺍﻟﻼﺯﻡ ﻳﺼﲑ ﻣﺘﻌﺪﻳﹰﺎ ﺇﻣﺎ ﺑﺎﳍﻤﺰﺓ ﳓﻮ½ :ﺃﺫﻫﺒﺖ ﺯﻳﺪﺍﹰ¼ ،ﺃﻭ ﺑﺘﻀﻌﻴﻒ ﺍﻟﻌﲔ ﳓﻮ½ :ﻓﺮﺣﺖ ﺯﻳﺪﺍﹰ¼ ،ﺃﻭ ﺑﺄﻟﻒ ﺍﳌﻔﺎﻋﻠﺔ ﳓﻮ: ½ﻣﺎﺷﻴﺘﻪ ¼ﺃﻱ :ﺻﺎﺣﺒﺘﻪ ﰲ ﺍﳌﺸﻲ ،ﺃﻭ ﺑﺴﲔ ﺍﻻﺳﺘﻔﻌﺎﻝ ﳓﻮ½ :ﺍﺳﺘﺨﺮﺟﺘﻪ¼ ﺃﻱ :ﺻﻴﺮﺗﻪ ﺧﺎﺭﺟﺎﹰ ،ﺃﻭ ﲝﺮﻑ ﺍﳉﺮ ﳓﻮ½ :ﺫﻫﺒﺖ ﺑﺰﻳﺪ¼ ﺃﻱ :ﺃﺫﻫﺒﺘﻪ ،ﻭﺍﳌﺘﻌﺪﻱ ﻳﺼﲑ ﻻﺯﻣﺎﹰ ﺇﻣﺎ ﺑﻨﻮﻥ ﺍﻻﻧﻔﻌﺎﻝ ﳓﻮ½ :ﺍﻧﻘﻄﻊ¼، ﺃﻭ ﺑﺘﺎﺀ ½ﺍﻟﺘﻔﻌﻠﻞ¼ ﳓﻮ½ :ﺗﺪﺣﺮﺝ¼" .ﻭ".
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kﻣﻔﻌﻮﻝ ﻭﺍﺣﺪ ﻛـ½ﺿﺮﺏ ﺯﻳﺪ ﻋﻤﺮﻭﺍﹰ¼ ،ﻭﺇﱃ ﻣﻔﻌﻮﻟﲔ ﻛـ½ﺃﻋﻄﻰ ﺯﻳﺪl ﻋﻤﺮﻭﺍﹰ ﺩﺭﻫﻤﺎﹰ¼ ،ﻭﳚﻮﺯ ﻓﻴﻪ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺃﺣﺪ ﻣﻔﻌﻮﻟﻴﻪ ﻛـ½ﺃﻋﻄﻴﺖ ) (١
ﺯﻳﺪﺍﹰ¼ ﺃﻭ ½ﺃﻋﻄﻴﺖ ﺩﺭﻫﻤﺎﹰ¼ ﲞﻼﻑ ﺑﺎﺏ ½ﻋﻠﻤﺖ¼ ،ﻭﺇﱃ ﺛﻼﺛﺔ ﻣﻔﺎﻋﻴﻞ )(٢
ﳓﻮ½ :ﺃﻋﻠﻢ ﺍﷲ ﺯﻳﺪﺍﹰ ﻋﻤﺮﻭﺍﹰ ﻓﺎﺿﻼﹰ¼ ،ﻭﻣﻨﻪ ½ﺃﹶﺭٰﻯ¼ ﻭ½ﺃﹶﻧﺒﺄﹶ¼ ﻭ½ﻧﺒﺄﹶ¼ ﻭ½ﺃﹶﺧﺒﺮ ¼ﻭ½ﺧﺒﺮ ¼ﻭ½ﺣﺪﺙﹶ¼ ،ﻭﻫﺬﻩ ﺍﻟﺴﺒﻌﺔ ﻣﻔﻌﻮﻟﹸﻬﺎ ﺍﻷﻭﻝ ﻣﻊ ﺍﻷﺧﲑﻳﻦ )(٣
ﻛﻤﻔﻌﻮﱄ ½ﺃﻋﻄﻴﺖ¼ ﰲ ﺟﻮﺍﺯ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺃﺣﺪﻫِﻤﺎ ﺗﻘﻮﻝ½ :ﺃﻋﻠﻢ ﺍﷲ
ﺯﻳﺪﺍﹰ¼ ،ﻭﺍﻟﺜﺎﱐ ﻣﻊ ﺍﻟﺜﺎﻟﺚ ﻛﻤﻔﻌﻮﱄ ½ﻋﻠﻤﺖ¼ ﰲ ﻋﺪﻡ ﺟﻮﺍﺯ ﺍﻻﻗﺘﺼﺎﺭ )(٤
) (١ﻗﻮﻟﻪ] :ﳚﻮﺯ ﻓﻴﻪ[ ﺃﻱ :ﰲ ﺑﺎﺏ ½ﺃﻋﻄﻴﺖ¼ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺃﺣﺪ ﻣﻔﻌﻮﻟﻴﻪ ﺳﻮﺍﺀ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺍﻷﻭﻝ ﳓﻮ: ½ﺃﻋﻄﻴﺖ ﺯﻳﺪﺍﹰ¼ ﺃﻭ ﻋﻠﻰ ﺍﻟﺜﺎﱐ ﳓﻮ½ :ﺃﻋﻄﻴﺖ ﺩﺭﳘﺎﹰ¼؛ ﻷﻥﹼ ﺛﺎﻧﻴﻬﻤﺎ ﻏﲑ ﺍﻷﻭﻝ ،ﲞﻼﻑ ﺑﺎﺏ ½ﻋﻠﻤﺖ¼؛ ﻷﻥﹼ ﺛﺎﱐ ﻣﻔﻌﻮﻟﻴﻪ ﻫﻮ ﺍﻷﻭﻝ ﻓﻴﻤﺎ ﺻﺪﻗﺎ ﻋﻠﻴﻪ" .ﻍ". ) (٢ﻗﻮﻟﻪ] :ﻭﺇﱃ ﺛﻠﺜﺔ ...ﺇﱁ[ ﺃﻱ :ﺍﳌﺘﻌﺪﻱ ﻗﺪ ﻳﻜﻮﻥ ﻣﺘﻌﺪﻳﺎﹰ ﺇﱃ ﺛﻠﺜﺔ ﻣﻔﺎﻋﻴﻞ ،ﻭﻣﻨﻪ ﺃﻱ :ﻣﻦ ﺍﳌﺘﻌﺪﻱ ﺇﱃ ﺛﻠﺜﺔ ﻣﻔﺎﻋﻴﻞ½ :ﺃﺭﻯ¼ ﲟﻌﲎ ½ﺃﻋﻠﻢ¼ ﻭﳘﺎ ﺃﺻﻼﻥ ﰲ ﺍﻟﺘﻌﺪﻳﺔ ﺇﱃ ﺍﳌﻔﺎﻋﻴﻞ ﺍﻟﺜﻠﺜﺔ؛ ﻷﻧﻬﻤﺎ ﻛﺎﻧﺎ ﰲ ﺍﻷﺻﻞ ﻣﺘﻌﺪﻳﲔ ﺇﱃ ﺍﳌﻔﻌﻮﻟﲔ ﻓﻠﻤﺎ ﺃﺩﺧﻠﺖ ﻋﻠﻴﻬﻤﺎ ﺍﳍﻤﺰﺓ ﺯﺍﺩ ﻣﻔﻌﻮﻝ ﺁﺧﺮ ،ﻭﺃﻣﺎ ﺍﻷﻓﻌﺎﻝ ﺍﻷﺧﺮﻯ ﻭﻫﻲ ½ﺃﻧﺒﺄ¼ ﻭ½ﻧﺒﺄ¼ ﻭ½ﺃﺧﱪ¼ ﻭ½ﺧﺒﺮ¼ ﻭ½ﺣﺪﺙ¼ ﻓﻠﻴﺴﺖ ﺃﺻﻼﹰ ﰲ ﺍﻟﺘﻌﺪﻳﺔ ﺇﱃ ﺍﳌﻔﺎﻋﻴﻞ ﺍﻟﺜﻠﺜﺔ ﺑﻞ ﺗﻌﺪﻳﺘﻬﺎ ﺇﻟﻴﻬﺎ ﺇﻧﻤﺎ ﻫﻲ ﻻﺷﺘﻤﺎﳍﺎ ﻋﻠﻰ ﻣﻌﲎ ﺍﻹﻋﻼﻡ ﻓﺄﺟﺮﻳﺖ ﳎﺮﻯ ½ﺃﻋﻠﻢ¼ ﻭ½ﺃﺭﻯ¼ ،ﻭﺯﺍﺩ ﺍﻷﺧﻔﺶ ½ﺃﻇﻦ ¼ﻭ½ﺃﺧﺎﻝ¼ ﻭ½ﺃﺣﺴﺐ¼ ﻭ½ﺃﺯﻋﻢ¼ ﻭ½ﺃﻭﺟﺪ¼ ﲟﻌﲎ ½ﺃﻋﻠﻢ¼ ﻗﻴﺎﺳﺎﹰ ﻻ ﲰﺎﻋﺎﹰ" .ﻭ" ﻭﻏﲑﻩ.
) (٣ﻗﻮﻟﻪ] :ﻭﻫﺬﻩ ﺍﻟﺴﺒﻌﺔ[ ﺃﻱ :ﺍﻟﹼﱵ ﻫﻲ ﺍﳌﺘﻌﺪﻳﺔ ﺇﱃ ﺍﳌﻔﺎﻋﻴﻞ ﺍﻟﺜﻠﺜﺔ ﻣﻔﻌﻮﳍﺎ ﺍﻷﻭﻝ ﻣﻊ ﺍﳌﻔﻌﻮﻟﲔ ﺍﻷﺧﲑﻳﻦ ﺛﺎﺑﺖ ﻛﻤﻔﻌﻮﱄ ½ﺃﻋﻄﻴﺖ¼ ﰲ ﺟﻮﺍﺯ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺃﺣﺪﳘﺎ ،ﻓﻴﺠﻮﺯ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺍﳌﻔﻌﻮﻝ ﺍﻷﻭﻝ ﺑﺪﻭﻥ ﺍﳌﻔﻌﻮﻟﲔ ﺍﻷﺧﲑﻳﻦ ﻛﻤﺎ ﰲ ﻣﻔﻌﻮﱄ ﺑﺎﺏ ½ﺃﻋﻄﻴﺖ¼ ﳓﻮ½ :ﺃﻋﻠﻢ ﺑﻜﺮ ﺯﻳﺪﺍﹰ¼ ،ﺗﻘﺪﻳﺮﻩ½ :ﺃﻋﻠﻢ ﺑﻜﺮ ﺯﻳﺪﺍﹰ ﻋﻤﺮﻭﺍﹰ ﻓﺎﺿﻼﹰ¼ ،ﻭﻋﻠﻰ ﺍﳌﻔﻌﻮﻟﲔ ﺍﻷﺧﲑﻳﻦ ﺑﺪﻭﻥ ﺍﻷﻭﻝ ﳓﻮ½ :ﺃﻋﻠﻢ ﺑﻜﺮ ﻋﻤﺮﻭﺍﹰ ﻓﺎﺿﻼﹰ¼ ﺗﻘﺪﻳﺮﻩ½ :ﺃﻋﻠﻢ ﺑﻜﺮ ﺯﻳﺪﺍﹰ ﻋﻤﺮﻭﺍﹰ ﻓﺎﺿﻼﹰ¼" .ﻍ" ﻭﻏﲑﻩ. ) (٤ﻗﻮﻟﻪ] :ﻭﺍﻟﺜﺎﱐ[ ﺃﻱ :ﺍﳌﻔﻌﻮﻝ ﺍﻟﺜﺎﱐ ﻣﻦ ﺑﺎﺏ ½ﺃﻋﻠﻢ¼ ﻣﻊ ﺍﳌﻔﻌﻮﻝ ﺍﻟﺜﺎﻟﺚ ﺛﺎﺑﺖ ﻛﻤﻔﻌﻮﱄ ﺑﺎﺏ ½ﻋﻠﻤﺖ¼ ﰲ ﻋﺪﻡ ﺟﻮﺍﺯ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺃﺣﺪﳘﺎ ،ﻓﻼ ﳚﻮﺯ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺍﻟﺜﺎﱐ ﺑﺪﻭﻥ ﺍﻟﺜﺎﻟﺚ ﻭﻻ ﻋﻠﻰ
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kﻋﻠﻰ ﺃﺣﺪﻫِﻤﺎ ﻓﻼ ﺗﻘﻮﻝ½ :ﺃﻋﻠﻤﺖ ﺯﻳﺪﺍﹰ ﺧﲑ ﺍﻟﻨﺎﺱ¼ ﺑﻞ ﺗﻘﻮﻝ½ :ﺃﻋﻠﻤﺖl ﺯﻳﺪﺍﹰ ﻋﻤﺮﻭﺍﹰ ﺧﲑ ﺍﻟﻨﺎﺱ¼ : .ﺃﻓﻌﺎﻝ ﺍﻟﻘﻠﻮﺏ ½ﻋﻠﻤﺖ¼ ﻭ½ﻇﻨﻨﺖ¼ ) (١
ﻭ½ﺣﺴﺒﺖ¼ ﻭ½ﺧِﻠﹾﺖ¼ ﻭ½ﺭﺃﻳﺖ¼ ﻭ½ﻭﺟﺪﺕ¼ ﻭ½ﺯﻋﻤﺖ¼ ،ﻭﻫﻲ ﺃﻓﻌﺎﻝ
ﺗﺪﺧﻞ ﻋﻠﻰ ﺍﳌﺒﺘﺪﺃ ﻭﺍﻟﹾﺨﱪ ﻓﺘﻨﺼﺒﻬﻤﺎ ﻋﻠﻰ ﺍﻟﹾﻤﻔﻌﻮﻟﻴﺔ ﳓﻮ½ :ﻋﻠﻤﺖ ﺯﻳﺪﺍﹰ )(٢
ﻋﺎﻟِﻤﺎﹰ¼ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﻟِﻬﺬﻩ ﺍﻷﻓﻌﺎﻝ ﺧﻮﺍﺹ ﻣﻨﻬﺎ :ﺃﻥ ﻻ ﺗﻘﺘﺼﺮ ﻋﻠﻰ ﺃﺣﺪ )(٣
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ﺍﻟﺜﺎﻟﺚ ﺑﺪﻭﻥ ﺍﻟﺜﺎﱐ ﺑﻞ ﺇﺫﺍ ﺫﻛﺮ ﺍﻟﺜﺎﱐ ﺫﻛﺮ ﺍﻟﺜﺎﻟﺚ ﻭﺑﺎﻟﻌﻜﺲ ﻛﻤﺎ ﰲ ﺑﺎﺏ ½ﻋﻠﻤﺖ¼؛ ﻭﺫﻟﻚ ﻷ ﹼﻥ ﺍﳌﻔﻌﻮﻝ ﺍﻟﺜﺎﱐ ﻭﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺑﺎﺏ ½ﺃﻋﻠﻢ¼ ﻣﻔﻌﻮﻻ ﺑﺎﺏ ½ﻋﻠﻤﺖ¼ ﰲ ﺍﳊﻘﻴﻘﺔ ،ﻭﺇﺫﺍ ﱂ ﳚﺰ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺃﺣﺪ ﺍﳌﻔﻌﻮﻟﲔ ﺍﻷﺧﲑﻳﻦ ﻓﻼ ﺗﻘﻮﻝ½ :ﺃﻋﻠﻤﺖ ﺯﻳﺪﺍﹰ ﻋﻤﺮﻭﺍﹰ¼ ﺑﺎﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺍﳌﻔﻌﻮﻝ ﺍﻷﻭﻝ ﻣﻦ ﺍﻷﺧﲑﻳﻦ، ﻭﻻ ½ﺃﻋﻠﻤﺖ ﺯﻳﺪﺍﹰ ﺧﲑ ﺍﻟﻨﺎﺱ¼ ﺑﺎﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺍﳌﻔﻌﻮﻝ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻷﺧﲑﻳﻦ" .ﻍ" ﻭﻏﲑﻩ.
) (١ﻗﻮﻟﻪ] :ﺃﻓﻌﺎﻝ ﺍﻟﻘﻠﻮﺏ[ ﻭﻫﻲ ﺳﺒﻌﺔ ،ﻭﺇﻧﻤﺎ ﲰﻴﺖ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﺑـ½ﺃﻓﻌﺎﻝ ﺍﻟﻘﻠﻮﺏ¼؛ ﻷﻥﹼ ﺍﻟﻘﻠﻮﺏ ﳏ ﹼﻞ ﳍﺬﻩ ﺍﻷﻓﻌﺎﻝ ،ﺃﻭ ﻟﺘﻌﻠﹼﻘﻬﺎ ﺑﺎﻟﻘﻮﻯ ﺍﻟﺒﺎﻃﻨﺔ؛ ﻷﻥﹼ ﺑﻌﻀﻬﺎ ﻟﻠﺸﻚ ﻭﻫﻲ ½ﻇﻨﻨﺖ¼ ﻭ½ﺣﺴﺒﺖ¼ ﻭ½ﺧﻠﺖ¼ ﻭﺗﺴﻤﻰ ½ﺃﻓﻌﺎﻝ ﺍﻟﺸﻚ ،¼ﻭﺑﻌﻀﻬﺎ ﻟﻠﻴﻘﲔ ﻭﻫﻲ ½ﻋﻠﻤﺖ¼ ﻭ½ﺭﺃﻳﺖ¼ ﻭ½ﻭﺟﺪﺕ¼ ،ﻭ½ﺯﻋﻤﺖ¼ ﻳﺼﻠﺢ ﻟﻜﻞﹼ ﻣﻨﻬﻤﺎ ،ﻭﻛﻼﳘﺎ ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﻟﻘﻠﻮﺏ ،ﻭﺗﺴﻤﻰ ﺑـ½ﺃﻓﻌﺎﻝ ﻏﲑ ﺍﻟﻌﻼﺝ¼ ﺃﻳﻀﺎﹰ ﺃﻱ :ﻻ ﺗﻌﻤﻞ ﺑﺎﻷﻋﻀﺎﺀ ،ﻭﻣﺎ ﻳﻌﻤﻞ ﺑﺎﻷﻋﻀﺎﺀ ﻳﺴﻤﻰ ½ﻓﻌﻞ ﺍﻟﻌﻼﺝ¼ ،ﻭﺍﳓﺼﺎﺭ ﺃﻓﻌﺎﻝ ﺍﻟﻘﻠﻮﺏ ﰲ ﺍﻟﺴﺒﻌﺔ ﺍﺻﻄﻼﺣﻲ ﻭﺍﺳﺘﻘﺮﺍﺋﻲ ﻻ ﻋﻘﻠﻲ ﻭﺇﻻﹼ ﻓـ½ﻋﺮﻓﺖ¼ ﻭ½ﺍﻋﺘﻘﺪﺕ¼ ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﻟﻘﻠﻮﺏ ﺃﻳﻀﺎﹰ ﻭﻻ ﻳﺘﻌﺪﻳﺎﻥ ﺇﱃ ﺍﳌﻔﻌﻮﻟﲔ ﺍﺳﺘﻌﻤﺎﻻﹰ ﻭﻻ ﳚﺮﻱ ﻓﻴﻬﻤﺎ ﺃﺣﻜﺎﻡ ﺃﻓﻌﺎﻝ ﺍﻟﻘﻠﻮﺏ" .ﻱ" ﻭﻏﲑﻩ. ) (٢ﻗﻮﻟﻪ] :ﻓﺘﻨﺼﺒﻬﻤﺎ[ ﺃﻱ :ﺗﻨﺼﺐ ﺗﻠﻚ ﺍﻷﻓﻌﺎﻝ ﺍﳌﺒﺘﺪﺃ ﻭﺍﳋﱪ ﻋﻠﻰ ﺍﳌﻔﻌﻮﻟﻴﺔ ﺃﻱ :ﻋﻠﻰ ﺃﻥﹼ ﻛﻞﹼ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻣﻔﻌﻮﳍﺎ ﺃﻭ ﳎﻤﻮﻋﻬﻤﺎ ﻣﻔﻌﻮﻝ ﳍﺎ ﻣﻦ ﺣﻴﺚ ﺍﳌﻌﲎ ،ﻓﺈﻥﹼ ﻣﻌﲎ ½ﻋﻠﻤﺖ ﺯﻳﺪﺍﹰ ﻋﺎﳌﺎﹰ¼½ :ﻋﻠﻤﺖ ﻋﻠﻢ ﺯﻳﺪ¼. ) (٣ﻗﻮﻟﻪ ] :ﺧﻮﺍﺹ [ ﻫﻲ ﲨﻊ ﺧﺎﺻﺔ ﻭﻫﻲ ﻣﺎ ﳜﺘﺺ ﺑﺎﻟﺸﺊ ﻭﻻ ﻳﻮﺟﺪ ﰲ ﻏﲑﻩ. ) (٤ﻗﻮﻟﻪ] :ﻣﻨﻬﺎ[ ﺃﻱ :ﻣﻦ ﺧﺼﺎﺋﺺ ﺃﻓﻌﺎﻝ ﺍﻟﻘﻠﻮﺏ ﺃﻥ ﻻ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺃﺣﺪ ﻣﻔﻌﻮﻟﻴﻬﺎ ﺑﺄﻥ ﻳﺬﻛﺮ ﺃﺣﺪﳘﺎ ﻭﺣﺪﻩ ﻭﺇﻥ ﺟﺎﺯ ﺃﻥ ﳛﺬﻓﺎ ﻣﻌﺎﹰ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻳﻮﻡ ﻳﻘﹸﻮﻝﹸ ﻧﺎﺩﻭﺍ ﺷﺮﻛﹶﺎﺋِﻲ ﺍﻟﱠﺬِﻳﻦ ﺯﻋﻤﺘﻢ]﴾ﺍﻟﻜﻬﻒ: [٥٢ﺃﻯ :ﺯﻋﻤﺘﻤﻮﻫﻢ ﺁﳍﺔ ،ﻭﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻇﹶﻨﻨﺘﻢ ﻇﹶﻦ ﺍﻟﺴﻮﺀِ﴾]ﺍﻟﻔﺘﺢ [١٢ :ﺃﻱ :ﻇﻨﻨﺘﻢ ﺍﻟﺒﺎﻃﻞ ﺣﻘﺎ ﻇﻦ ﺍﻟﺴﻮﺀ ،ﻭﺇﻧﻤﺎ ﱂ ﳚﺰ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺃﺣﺪ ﻣﻔﻌﻮﱄ ﺃﻓﻌﺎﻝ ﺍﻟﻘﻠﻮﺏ؛ ﻷﻥﹼ ﺫﻛﺮ ﺍﻷﻭﻝ ﺗﻮﻃﻴﺔ ﻭﻭﺳﻴﻠﺔ ﺇﱃ ﺫﻛﺮ ﺍﻟﺜﺎﱐ؛ ﻷﻥﹼ ﺗﺄﺛﲑﻫﺎ ﰲ ﺍﻟﺜﺎﱐ ﺩﻭﻥ ﺍﻷﻭﻝ ،ﻭﺫﻛﺮ ﺍﳌﻔﻌﻮﻝ ﺍﻟﺜﺎﱐ ﻣﻘﺼﻮﺩ ﻓﻠﻮ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺫﻛﺮ ﺍﻟﺜﺎﱐ
i
j
Å
٢٠٩
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kﻣﻔﻌﻮﻟﻴﻬﺎ ﲞﻼﻑ ﺑﺎﺏ ½ﺃﻋﻄﻴﺖ¼ ﻓﻼ ﺗﻘﻮﻝ ½ :ﻋﻠﻤﺖ ﺯﻳﺪﺍﹰ¼ ،ﻭﻣﻨﻬﺎ l: )(٢
)(١
ﺟﻮﺍﺯ ﺍﻹﻟﻐﺎﺀ ﺇﺫﺍ ﺗﻮﺳﻄﹼﺖ ﳓﻮ½ :ﺯﻳﺪ ﻇﻨﻨﺖ ﻗﺎﺋﻢ¼ ﺃﻭ ﺗﺄﺧﺮﺕ ﳓﻮ½ :ﺯﻳﺪ
ﻗﺎﺋﻢ ﻇﻨﻨﺖ¼ ،ﻭﻣﻨﻬﺎ :ﺃﻧﻬﺎ ﺗﻌﻠﱠﻖ ﺇﺫﺍ ﻭﻗﻌﺖ ﻗﺒﻞ ﺍﻻﺳﺘﻔﻬﺎﻡ ﳓﻮ½ :ﻋﻠﻤﺖ )(٣
ﻳﻠﺰﻡ ﺍﳌﻘﺼﻮﺩ ﺑﺪﻭﻥ ﻣﺎ ﻫﻮ ﺗﻮﻃﻴﺔ ﻭﻭﺳﻴﻠﺔ ،ﻭﻟﻮ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺫﻛﺮ ﺍﻷﻭﻝ ﻳﻠﺰﻡ ﺫﻛﺮ ﺍﻟﺘﻮﻃﻴﺔ ﻭﺍﻟﻮﺳﻴﻠﺔ ﻭﺗﺮﻙ ﺍﳌﻘﺼﻮﺩ ،ﻭﻷﻥﹼ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﺗﺪﺧﻞ ﻋﻠﻰ ﺍﳌﺒﺘﺪﺃ ﻭﺍﳋﱪ ﻓﻜﻤﺎ ﺃﻥﹼ ﺍﳌﺒﺘﺪﺃ ﻻ ﺑﺪ ﻟﻪ ﻣﻦ ﺧﱪ ﻭﺑﺎﻟﻌﻜﺲ ﻓﻜﺬﺍ ﻻ ﺑﺪ ﻷﺣﺪ ﻣﻔﻌﻮﻟﻴﻬﺎ ﻣﻦ ﺍﻵﺧﺮ ،ﻭﻷﻥﹼ ﺍﳌﻔﻌﻮﻟﲔ ﻣﻌﺎﹰ ﲟﻨـﺰﻟﺔ ﺍﺳﻢ ﻭﺍﺣﺪ؛ ﻷﻥﹼ ﻣﻀﻤﻮﻤﺎ ﻣﻌﺎﹰ ﻫﻮ ﺍﳌﻔﻌﻮﻝ ﺑﻪ ﰲ ﺍﳊﻘﻴﻘﺔ ﻓﻠﻮ ﺣﺬﻑ ﺃﺣﺪﳘﺎ ﻛﺎﻥ ﻛﺤﺬﻑ ﺑﻌﺾ ﺃﺟﺰﺍﺀ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻮﺍﺣﺪﺓ" .ﻍ" ﻭﻏﲑﻩ. ) (١ﻗﻮﻟﻪ] :ﻓﻼ ﺗﻘﻮﻝ[ ﺃﻱ :ﻭﺇﺫﺍ ﱂ ﳚﺰ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺃﺣﺪ ﻣﻔﻌﻮﻟﻴﻬﺎ ﻓﻼ ﺗﻘﻮﻝ½ :ﻋﻠﻤﺖ ﺯﻳﺪﺍﹰ¼ ﺑﺎﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺍﳌﻔﻌﻮﻝ ﺍﻷﻭﻝ ،ﻭﻻ ½ﻋﻠﻤﺖ ﻓﺎﺿﻼﹰ¼ ﺑﺎﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺍﳌﻔﻌﻮﻝ ﺍﻟﺜﺎﱐ. ) (٢ﻗﻮﻟﻪ] :ﻭﻣﻨﻬﺎ[ ﺃﻱ :ﻣﻦ ﺧﻮﺍﺹ ﺃﻓﻌﺎﻝ ﺍﻟﻘﻠﻮﺏ ﺟﻮﺍﺯ ﺍﻹﻟﻐﺎﺀ ﺃﻱ :ﺟﻮﺍﺯ ﺇﺑﻄﺎﻝ ﻋﻤﻠﻬﺎ ﻟﻔﻈﺎﹰ ﻭﻣﻌﲎ ﺇﺫﺍ ﺗﻮﺳﻄﺖ ﺗﻠﻚ ﺍﻷﻓﻌﺎﻝ ﺑﲔ ﺍﳌﻔﻌﻮﻟﲔ ﳓﻮ½ :ﺯﻳﺪ ﻇﻨﻨﺖ ﻗﺎﺋﻢ¼ ﺃﻭ ﺗﺄﺧﺮﺕ ﻋﻨﻬﻤﺎ ﳓﻮ½ :ﺯﻳﺪ ﻗﺎﺋﻢ ﻇﻨﻨﺖ¼ ،ﻭﺇﻧﻤﺎ ﺟﺎﺯ ﺍﻹﻟﻐﺎﺀ ﰲ ﺍﻟﺼﻮﺭﺗﲔ؛ ﻷﻥﹼ ﻣﻔﻌﻮﻟﻴﻬﺎ ﻛﻼﻡ ﻣﺴﺘﻘﻞﹼ ﻟﺼﺤﺔ ﺍﳊﻤﻞ ﻓﻴﻤﺘﻨﻌﺎﻥ ﻋﻦ ﻛﻮﻤﺎ ﻣﻌﻤﻮﻟﲔ ﻣﻊ ﺿﻌﻒ ﺍﻟﻌﺎﻣﻞ ﺑﺎﻟﺘﻮﺳﻂ ﻭﺍﻟﺘﺄﺧﺮ ،ﻭﰲ ﻗﻮﻟﻪ½ :ﺟﻮﺍﺯ ﺍﻹﻟﻐﺎﺀ¼ ﺇﺷﺎﺭﺓ ﺇﱃ ﺟﻮﺍﺯ ﻋﻤﻠﻬﺎ ﻓﻴﺠﻮﺯ ﺍﻟﻮﺟﻬﺎﻥ ﺇﻻﹼ ﺃﻥﹼ ﺍﻹﻋﻤﺎﻝ ﺃﻭﱃ ﻋﻨﺪ ﺍﻟﺘﻮﺳﻂ ﻭﺍﻹﻟﻐﺎﺀ ﺃﻭﱃ ﻋﻨﺪ ﺍﻟﺘﺄﺧﺮ ،ﻭﻗﻴﻞ :ﺇﻧﻬﻤﺎ ﻣﺘﺴﺎﻭﻳﺎﻥ ،ﻭﰲ ﻗﻮﻟﻪ½ :ﺇﺫﺍ ﺗﻮﺳﻄﺖ ﺃﻭ ﺗﺄﺧﺮﺕ¼ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﺎ ﺇﺫﺍ ﺗﻘﺪﻣﺖ ﻻ ﳚﻮﺯ ﺍﻹﻟﻐﺎﺀ ،ﻭﻗﺪ ﻧﻘﻞ ﻋﻦ ﺍﻟﺒﻌﺾ ﺟﻮﺍﺯ ﺍﻹﻟﻐﺎﺀ ﻋﻨﺪ ﺍﻟﺘﻘﺪﻡ ﳓﻮ½ :ﻇﻨﻨﺖ ﺯﻳﺪ ﻗﺎﺋﻢ¼ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﻋﻨﺪ ﺍﻹﻟﻐﺎﺀ ﺗﻜﻮﻥ ﲟﻌﲎ ﺍﳌﺼﺪﺭ ﺍﻟﻮﺍﻗﻊ ﻇﺮﻓﺎﹰ ﻓﻤﻌﲎ ½ﺯﻳﺪ ﻇﻨﻨﺖ ﻗﺎﺋﻢ¼ ﻣﺜﻼﹰ: ½ﺯﻳﺪ ﻗﺎﺋﻢ ﰲ ﻇﻨﻲ¼" .ﻍ" ﻭﻏﲑﻩ. ) (٣ﻗﻮﻟﻪ] :ﻭﻣﻨﻬﺎ[ ﺃﻱ :ﻣﻦ ﺧﻮﺍﺹ ﺃﻓﻌﺎﻝ ﺍﻟﻘﻠﻮﺏ ﺃﺎ ﺗﻌﻠﹼﻖ ،ﺃﻱ :ﳚﺐ ﺇﺑﻄﺎﻝ ﻋﻤﻠﻬﺎ ﻟﻔﻈﺎﹰ ﺩﻭﻥ ﻣﻌﲎ ﺇﺫﺍ ﻭﻗﻌﺖ ﻗﺒﻞ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺃﻭ ﻗﺒﻞ ﺍﻟﻨﻔﻲ ﺃﻭ ﻗﺒﻞ ﻻﻡ ﺍﻻﺑﺘﺪﺍﺀ ،ﻭﺇﻧﻤﺎ ﺗﻌﻠﹼﻖ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﻗﺒﻞ ﻫﺬﻩ ﺍﳊﺮﻭﻑ؛ ﻷﻥﹼ ﻫﺬﻩ ﺍﳊﺮﻭﻑ ﺗﻘﻊ ﰲ ﺻﺪﺭ ﺍﳉﻤﻠﺔ ﻭﺿﻌﺎﹰ ﻓﺎﻗﺘﻀﺖ ﺑﻘﺎﺀ ﺻﻮﺭﺓ ﺍﳉﻤﻠﺔ ﻋﻠﻰ ﺣﺎﳍﺎ ،ﻭﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﺗﻮﺟﺐ ﺗﻐﻴﲑﻫﺎ ﺃﻱ :ﻧﺼﺐ ﺍﳉﺰﺋﲔ ،ﻓﻮﺟﺐ ﺍﻟﺘﻮﻓﻴﻖ ﺑﻴﻨﻬﻤﺎ ﻓﺮﻭﻋﻴﺖ ﺍﳊﺮﻭﻑ ﻣﻦ ﺣﻴﺚ ﺍﻟﻠﻔﻆ ﺣﻴﺚ ﺃﺑﻄﻞ ﺇﻋﻤﺎﻝ ﺍﻷﻓﻌﺎﻝ ﻟﻔﻈﺎﹰ ،ﻭﺭﻭﻋﻴﺖ ﺍﻷﻓﻌﺎﻝ ﻣﻦ ﺣﻴﺚ ﺍﳌﻌﲎ ﺣﻴﺚ ﺃﻋﻤﻠﺖ ﻣﻌﲎ ،ﻭﺇﻧﻤﺎ ﲰﻲ ﺇﺑﻄﺎﻝ ﻋﻤﻞ ﺃﻓﻌﺎﻝ ﺍﻟﻘﻠﻮﺏ ﻟﻔﻈﺎﹰ ﻭﺇﻋﻤﺎﳍﺎ ﻣﻌﲎ ½ﺗﻌﻠﻴﻘﺎﹰ¼؛ ﻷﻧﻬﺎ ﻋﻨﺪ ﺗﻌﻠﻴﻘﻬﺎ ﻻ ﻫﻲ ﺫﺍﺕ ﻋﻤﻞ ﻭﻻ ﻫﻲ ﻣﻠﻐﺎﺓ ﻓﺸﺎﺖ ﺑﺎﳌﺮﺃﺓ ﺍﳌﻌﻠﹼﻘﺔ ﻭﻫﻲ ﺍﻟﹼﱵ ﻳﺪﻋﻬﺎ ﺯﻭﺟﻬﺎ ﻣﻦ ﻏﲑ ﻃﻼﻕ ،ﻓﻼ ﻫﻲ ﺫﺍﺕ ﺯﻭﺝ ﻭﻻ ﻫﻲ ﻓﺎﺭﻏﺔ
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kﺃﺯﻳﺪ ﻋﻨﺪﻙ ﺃﻡ ﻋﻤﺮﻭ¼ ،ﻭﻗﺒﻞ ﺍﻟﻨﻔﻲ ﳓﻮ½ :ﻋﻠﻤﺖ ﻣﺎ ﺯﻳﺪ ﰲ ﺍﻟﺪﺍﺭ¼l، ﻭﻗﺒﻞ ﻻﻡ ﺍﻻﺑﺘﺪﺍﺀ ﳓﻮ ½ﻋﻠﻤﺖ ﻟﺰﻳﺪ ﻣﻨﻄﻠﻖ¼ ،ﻭﻣﻨﻬﺎ :ﺃﺎ ﳚﻮﺯ ﺃﻥ )(١
ﻳﻜﻮﻥ ﻓﺎﻋﻠﹸﻬﺎ ﻭﻣﻔﻌﻮﻟﹸﻬﺎ ﺿﻤﲑﻳﻦ ﻟﺸﺊ ﻭﺍﺣﺪ ﳓﻮ½ :ﻋﻠﻤﺘﻨِﻲ ﻣﻨﻄﻠﻘﺎﹰ¼ ﻭ½ﻇﻨﻨﺘﻚ ﻓﺎﺿﻼﹰ¼ ﻭﺍﻋﻠﻢ ﺃﻧﻪ ﻗﺪ ﻳﻜﻮﻥ ½ﻇﻨﻨﺖ¼ ﺑِﻤﻌﲎ ½ﺇﻤﺖ¼
)( ٢
ﻭ½ﻋﻠﻤﺖ¼ ﺑِﻤﻌﲎ ½ﻋﺮﻓﺖ¼ ﻭ½ﺭﺃﻳﺖ¼ ﺑِﻤﻌﲎ ½ﺃﺑﺼﺮﺕ¼ ﻭ½ﻭﺟﺪﺕ¼ ﺑِﻤﻌﲎ
½ﺃﺻﺒﺖ ﺍﻟﻀﺎﻟﹼﺔ¼ ،ﻓﺘﻨﺼﺐ ﻣﻔﻌﻮﻻﹰ ﻭﺍﺣﺪﺍﹰ ﻓﻘﻂ ،ﻓﻼ ﺗﻜﻮﻥ ﺣﻴﻨﺌﺬٍ ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﻟﻘﻠﻮﺏ : .ﺍﻷﻓﻌﺎﻝ ﺍﻟﻨﺎﻗﺼﺔ ﻫﻲ ﺃﻓﻌﺎﻝ ﻭﺿﻌﺖ ﻟﺘﻘﺮﻳﺮ ﺍﻟﻔﺎﻋﻞ )(٣
ﻋﻨﻪ ،ﻭﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻹﻟﻐﺎﺀ ﻭﺍﻟﺘﻌﻠﻴﻖ ﻣﻦ ﻭﺟﻬﲔ ﺃﺣﺪﳘﺎ :ﺃﻥﹼ ﺍﻹﻟﻐﺎﺀ ﺟﺎﺋﺰ ﻻ ﻭﺍﺟﺐ ﻭﺍﻟﺘﻌﻠﻴﻖ ﻭﺍﺟﺐ، ﻭﺍﻟﺜﺎﱐ :ﺃﻥﹼ ﺍﻹﻟﻐﺎﺀ ﺇﺑﻄﺎﻝ ﺍﻟﻌﻤﻞ ﻟﻔﻈﺎﹰ ﻭﻣﻌﲎ ﻭﺍﻟﺘﻌﻠﻴﻖ ﺇﺑﻄﺎﻝ ﺍﻟﻌﻤﻞ ﻟﻔﻈﺎﹰ ﻻ ﻣﻌﲎ" .ﺷﻖ ،ﻍ" ﻭﻏﲑﳘﺎ.
) (١ﻗﻮﻟﻪ] :ﻭﻣﻨﻬﺎ[ ﺃﻱ :ﻣﻦ ﺧﻮﺍﺹ ﺃﻓﻌﺎﻝ ﺍﻟﻘﻠﻮﺏ ﺃﺎ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻓﺎﻋﻠﻬﺎ ﻭﻣﻔﻌﻮﳍﺎ ﺍﻷﻭﻝ ﺿﻤﺮﻳﻦ ﻣﺘﺼﻠﲔ ﻟﺸﺊ ﻭﺍﺣﺪ ﻭﻣﻔﻌﻮﳍﺎ ﺍﻟﺜﺎﱐ ﻣﻈﻬﺮﺍﹰ ،ﲞﻼﻑ ﺳﺎﺋﺮ ﺍﻷﻓﻌﺎﻝ ﻓﻼ ﻳﻘﺎﻝ½ :ﺿﺮﺑﺘﲏ ﻭﺷﺘﻤﺘﲏ¼؛ ﻷﻥﹼ ﺍﻷﺻﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻔﺎﻋﻞ ﻣﺆﺛﹼﺮﺍﹰ ﻭﺍﳌﻔﻌﻮﻝ ﻣﺘﺄﺛﹼﺮﺍﹰ ،ﻭﺍﳌﺆﺛﹼﺮ ﻳﻐﺎﻳﺮ ﺍﳌﺘﺄﺛﹼﺮ ﻟﻔﻈﺎﹰ ﻭﻣﻌﲎ ﻭﳘﺎ ﻫﻬﻨﺎ ﻣﺘﺤﺪﺍﻥ ﻣﻌﲎ ،ﻓﻼ ﺑﺪ ﻣﻦ ﺗﻐﺎﻳﺮﳘﺎ ﻟﻔﻈﺎﹰ ﳊﺼﻮﻝ ﺍﳌﻐﺎﻳﺮﺓ ﺑﻘﺪﺭ ﺍﻹﻣﻜﺎﻥ ،ﻓﻴﻘﺎﻝ½ :ﺿﺮﺑﺖ ﻧﻔﺴﻲ¼ ﻭ½ﺷﺘﻤﺖ ﻧﻔﺴﻲ¼ ﲞﻼﻑ ﺑﺎﺏ ½ﻋﻠﻤﺖ¼؛ ﻷﻥﹼ ﻣﻔﻌﻮﻝ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﰲ ﺍﳊﻘﻴﻘﺔ ﻫﻮ ﺍﻟﺜﺎﱐ ﻭﺫﻛﺮ ﺍﻷﻭﻝ ﺗﻮﻃﻴﺔ ﺇﱃ ﺫﻛﺮ ﺍﻟﺜﺎﱐ ﻓﻼ ﻳﻠﺰﻡ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺍﺗﺤﺎﺩ ﺍﻟﻔﺎﻋﻞ ﻭﺍﳌﻔﻌﻮﻝ" .ﻍ".
) (٢ﻗﻮﻟﻪ] :ﲟﻌﲎ ﺍﺗﻬﻤﺖ[ ﻓﻬﻮ ﻣﻦ ﺍﻟﻈﻨﺔ ﲟﻌﲎ ﺍﻟﺘﻬﻤﺔ ،ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻣﺎ ﻫﻮ ﻋﻠﹶﻰ ﺍﻟﹾﻐﻴﺐِ ﺑِﻀﻨِﲔٍ﴾ ]ﺍﻟﺘﻜﻮﻳﺮ [٢٤ :ﺑِﻈﹶَﻨِﲔٍ ﺑﺎﻟﻈﺎﺀ ﺍﳌﻌﺠﻤﺔ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﻘﺮﺍﺀﺓ ﺃﻱ :ﲟﺘﻬﻢ ،ﻭ½ﻋﻠﻤﺖ¼ ﲟﻌﲎ ½ﻋﺮﻓﺖ¼ ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻟﹶﻘﹶﺪ ﻋﻠِﻤﺘﻢ ﺍﻟﱠﺬِﻳﻦ ﺍﻋﺘﺪﻭﺍﹾ ﻣِﻨﻜﹸﻢ ﻓِﻲ ﺍﻟﺴﺒﺖِ﴾]ﺍﻟﺒﻘﺮﺓ [٦٥ :ﻭ½ﻋﺮﻓﺖ¼ ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﻟﻘﻠﻮﺏ ﻟﻐﺔ ﻟﻜﻨﻪ ﻻ ﻳﺘﻌﺪﻯ ﺇﱃ ﺍﳌﻔﻌﻮﻟﲔ ﺍﺳﺘﻌﻤﺎﻻﹰ ،ﻭ½ﺭﺃﻳﺖ¼ ﲟﻌﲎ ½ﺃﺑﺼﺮﺕ¼ ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻓﹶﺎﻧﻈﹸﺮ ﻣﺎﺫﹶﺍ ﺗﺮﻯ﴾]ﺍﻟﺼﺎﻓﺎﺕ ،[١٠٢ :ﻭ½ﻭﺟﺪﺕ¼ ﲟﻌﲎ ½ﺃﺻﺒﺖ¼ ،ﻭ½ﺣﺴﺒﺖ¼ ﲟﻌﲎ ½ﺻﺮﺕ ﺫﺍ ﺣﺴﺒﺔ¼ ﻭ½ﺧﻠﺖ¼ ﲟﻌﲎ ½ﺻﺮﺕ ﺫﺍ ﺧﺎﻝ¼ ﺃﻱ :ﺧﺌﻴﻼﹰ ،ﻭ½ﺯﻋﻤﺖ¼ ﲟﻌﲎ ½ﻛﻔﻠﺖ ﺑﻪ¼ ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﳍﺬﻩ ﺍﳌﻌﺎﱐ ﻓﺘﻨﺼﺐ ﻣﻔﻌﻮﻻﹰ ﻭﺍﺣﺪﺍﹰ ﻓﻘﻂ ﻻ ﻣﻔﻌﻮﻻﹰ ﺁﺧﺮ ﻓﻼ ﺗﻜﻮﻥ ﺣﻴﻨﺌﺬ ﻣﻦ ﺍﻷﻓﻌﺎﻝ ﺍﻟﻘﻠﻮﺏ" .ﻍ". ) (٣ﻗﻮﻟﻪ] :ﺍﻷﻓﻌﺎﻝ ﺍﻟﻨﺎﻗﺼﺔ[ ﳌﹼﺎ ﻓﺮﻍ ﻋﻦ ﺍﻟﺘﻘﺴﻴﻢ ﺍﳌﺬﻛﻮﺭ ﻟﻠﻔﻌﻞ ﺷﺮﻉ ﰲ ﺗﻘﺴﻴﻢ ﺁﺧﺮ ﻟﻪ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﺘﻤﺎﻡ
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kﻋﻠﻰ ﺻﻔﺔ ﻏﲑ ﺻﻔﺔ ﻣﺼﺪﺭﻫﺎ ،ﻭﻫﻲ ½ﻛﺎﻥ¼ ﻭ½ﺻﺎﺭ¼ ﻭ½ﻇﻞ¼ ﻭ½ﺑﺎﺕ¼l )(١
ﺇﱃ ﺁﺧﺮﻫﺎ ،ﺗﺪﺧﻞ ﻋﻠﻰ ﺍﳉﻤﻠﺔ ﺍﻹﲰﻴﺔ ﻹﻓﺎﺩﺓ ﻧﺴﺒﺘﻬﺎ ﺣﻜﻢ ﻣﻌﻨﺎﻫﺎ، )(٢
ﻓﺘﺮﻓﻊ ﺍﻷﻭﻝﹶ ﻭﺗﻨﺼﺐ ﺍﻟﺜﺎﻧِﻲ ﻓﺘﻘﻮﻝ½ :ﻛﺎﻥ ﺯﻳﺪ ﻗﺎﺋﻤﺎﹰ¼ ،ﻭ½ﻛﺎﻥ¼ ﻋﻠﻰ )(٣
ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ :ﻧﺎﻗﺼﺔ ﻭﻫﻲ ﺗﺪﻝﹼ ﻋﻠﻰ ﺛﺒﻮﺕ ﺧﱪﻫﺎ ﻟﻔﺎﻋﻠﻬﺎ ﰲ ﺍﳌﺎﺿﻲ )(٤
ﻭﺍﻟﻨﻘﺼﺎﻥ ،ﰒﹼ ﺍﻟﻨﺎﻗﺼﺔ ﻣﻌﺪﻭﺩﺓ ﻓﺂﺛﺮﻫﺎ ﺑﺎﻟﺬﻛﺮ ﻟﻴﻌﻠﻢ ﺃﻥﹼ ﻣﺎ ﺳﻮﺍﻫﺎ ﺗﺎﻣﺔ ﻓﻘﺎﻝ½ :ﺍﻷﻓﻌﺎﻝ ﺍﻟﻨﺎﻗﺼﺔ¼ ،ﻭﺇﻧﻤﺎ ﲰﻴﺖ ½ﻧﺎﻗﺼﺔ¼ ﻟﻨﻘﺼﺎﺎ ﻣﻦ ﺳﺎﺋﺮ ﺍﻷﻓﻌﺎﻝ؛ ﻷﻥﹼ ﺳﺎﺋﺮ ﺍﻷﻓﻌﺎﻝ ﻳﺪﻝﹼ ﻋﻠﻰ ﺍﳊﺪﺙ ﻭﺍﻟﺰﻣﺎﻥ ﻭﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﻻ ﺗﺪﻝﹼ ﺇﻻﹼ ﻋﻠﻰ ﺍﻟﺰﻣﺎﻥ ﻓﻘﻂ ،ﻭﻷﻥﹼ ﺳﺎﺋﺮ ﺍﻷﻓﻌﺎﻝ ﻳﺘﻢ ﲟﺮﻓﻮﻋﻪ ﻭﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﻻ ﺗﺘﻢ ﲟﺮﻓﻮﻋﻬﺎ ﺑﻞ ﲢﺘﺎﺝ ﺇﱃ ﺍﳌﻨﺼﻮﺏ ،ﻭﻋﻦ ﺍﻟﺰﺟﺎﺝ ﻭﻣﻦ ﺗﺎﺑﻌﻪ ﺃﺎ ﺣﺮﻭﻑ ﻟﻜﻮﺎ ﺩﺍﻟﹼﺔ ﻋﻠﻰ ﻣﻌﲎ ﰲ ﻏﲑﻫﺎ ﺣﻴﺚ ﺟﺎﺀﺕ ﻟﺘﻘﺮﻳﺮ ﺧﱪ ﺍﳌﺒﺘﺪﺃ ﻋﻠﻰ ﺻﻔﺔ ﻏﲑ ﺻﻔﺔ ﺍﳌﺼﺪﺭ" .ﻱ".
) (١ﻗﻮﻟﻪ] :ﻏﲑ ﺻﻔﺔ ...ﺇﱁ[ ﺃﻱ :ﻏﲑ ﺻﻔﺔ ﻣﺼﺪﺭ ﺍﻷﻓﻌﺎﻝ ﺍﻟﻨﺎﻗﺼﺔ ،ﻭﺇﻧﻤﺎ ﻭﺻﻒ ﺍﻟﺼﻔﺔ ﺬﺍ؛ ﻷﻧﻪ ﻣﺎ ﻣﻦ ﻓﻌﻞ ﺇﻻﹼ ﻭﻫﻮ ﻣﻮﺿﻮﻉ ﻟﺘﻘﺮﻳﺮ ﺍﻟﻔﺎﻋﻞ ﻋﻠﻰ ﺻﻔﺘﻪ ﻓـ½ﺿﺮﺏ¼ ﻣﺜﻼﹰ ﻳﺪﻝﹼ ﻋﻠﻰ ﺗﻘﺮﻳﺮ ﻓﺎﻋﻠﻪ ﻋﻠﻰ ﺻﻔﺔ ﺍﻟﻀﺮﺏ ﺇﻻﹼ ﺃﻥﹼ ﺗﻠﻚ ﺍﻟﺼﻔﺔ ﻣﺼﺪﺭﻩ ،ﻭﺃﻣﺎ ﺍﻟﺼﻔﺔ ﺍﻟﹼﱵ ﻳﺪﻝﹼ ﺍﻷﻓﻌﺎﻝ ﺍﻟﻨﺎﻗﺼﺔ ﻋﻠﻰ ﺗﻘﺮﻳﺮ ﻓﺎﻋﻠﻬﺎ ﻋﻠﻴﻬﺎ ﻫﻲ ﻏﲑ ﻣﺼﺪﺭﻫﺎ ﻭﻫﻲ ﺍﻷﺧﺒﺎﺭ" .ﻱ".
) (٢ﻗﻮﻟﻪ] :ﺗﺪﺧﻞ ...ﺇﱁ[ ﺇﻧﻤﺎ ﺗﺪﺧﻞ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﻋﻠﻰ ﺍﳉﻤﻠﺔ ﺍﻻﲰﻴﺔ ﻹﻓﺎﺩﺓ ﻧﺴﺒﺘﻬﺎ ﺣﻜﻢ ﻣﻌﻨﺎﻫﺎ ﺃﻱ: ﻟﺘﻔﻴﺪ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﺣﻜﻢ ﻣﻌﻨﺎﻫﺎ ﰲ ﺧﱪﻫﺎ ﻣﻦ ﻣﻀﻲ ﻛﻤﺎ ﰲ ½ﻛﺎﻥ¼ ،ﺃﻭﺍﻧﺘﻘﺎﻝ ﻛﻤﺎ ﰲ ½ﺻﺎﺭ¼ ﻭﻣﺮﺍﺩﻓﺎﺎ ،ﺃﻭ ﺩﻭﺍﻡ ﻛﻤﺎ ﰲ ½ﻣﺎﺯﺍﻝ¼ ﻭ½ﻣﺎ ﻓﺘﺊ¼ ﻭ½ﻣﺎ ﺑﺮﺡ¼ ،ﺃﻭﺗﻮﻗﻴﺖ ﻛﻤﺎ ﰲ ½ﻣﺎﺩﺍﻡ¼ ،ﺃﻭﻧﻔﻲ ﻛﻤﺎ ﰲ ½ﻟﻴﺲ¼ ،ﻓﻤﻌﲎ ½ﻛﺎﻥ ﺯﻳﺪ ﻗﺎﺋﻤﺎﹰ¼½ :ﺯﻳﺪ ﻗﺎﺋﻢ ﰲ ﺍﻟﺰﻣﺎﻥ ﺍﳌﺎﺿﻲ¼ ،ﻭﻣﻌﲎ ½ﺻﺎﺭ ﺯﻳﺪ ﻏﻨﻴﺎ¼½ :ﺍﻧﺘﻘﻞ ﺯﻳﺪ ﻣﻦ ﺍﻟﻔﻘﺮ ﺇﱃ ﺍﻟﻐﻨﺎﺀ¼ ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻘﺲ" .ﻱ".
) (٣ﻗﻮﻟﻪ] :ﻓﺘﺮﻓﻊ[ ﺃﻱ :ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﺍﳉﺰﺀَ ﺍﻷﻭﻝ ﻣﻦ ﺍﳉﻤﻠﺔ ﺍﻻﲰﻴﺔ ﻟﻜﻮﻧﻪ ﻓﺎﻋﻼﹰ ﳍﺎ ﻭﻳﺴﻤﻰ ﺍﲰﺎﹰ ﳍﺎ، ﻭﺗﻨﺼﺐ ﺍﳉﺰﺀَ ﺍﻟﺜﺎﱐ ﻟﻜﻮﻧﻪ ﻣﺸﺒﻬﺎﹰ ﺑﺎﳌﻔﻌﻮﻝ ﺑﻪ ﰲ ﺗﻮﻗﹼﻒ ﺍﻟﻔﻌﻞ ﻋﻠﻴﻪ ﻭﻳﺴﻤﻰ ﺧﱪﺍﹰ ﳍﺎ ،ﻓﺘﻘﻮﻝ½ :ﻛﺎﻥ ﺯﻳﺪ ﻗﺎﺋﻤﺎﹰ¼ ،ﺑﺮﻓﻊ ﺍﻷﻭﻝ ﻭﻧﺼﺐ ﺍﻟﺜﺎﱐ" .ﻭ".
) (٤ﻗﻮﻟﻪ] :ﻋﻠﻰ ﺛﻠﺜﺔ ﺃﻗﺴﺎﻡ[ ﺑﻞ ﻫﻲ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﻗﺴﺎﻡ ﺍﻷﻭﻝ :ﻧﺎﻗﺼﺔ ﻭﺍﻟﺜﺎﱐ :ﺗﺎﻣﺔ ﻭﺇﻧﻤﺎ ﲰﻴﺖ ﻫﺬﻩ ﺗﺎﻣﺔ؛ ﻷﺎ ﺗﺘﻢ ﺑﺎﻟﻔﺎﻋﻞ ﻓﻼ ﳛﺘﺎﺝ ﺇﱃ ﺍﳋﱪ ،ﻭﺍﻟﺜﺎﻟﺚ :ﺯﺍﺋﺪﺓ ﻭﺍﻟﺮﺍﺑﻊ :ﲟﻌﲎ ½ﺻﺎﺭ¼ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻛﹶﺎﻥﹶ ﻣِﻦ ﺍﻟﹾﻜﹶﺎﻓِﺮِﻳﻦ]﴾ﺍﻟﺒﻘﺮﺓ [٣٤ :ﺃﻱ :ﺻﺎﺭ ﻣﻨﻬﻢ ،ﻭﻣﺜﺎﻝ ﺍﻟﻜﻞﹼ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻟِﻤﻦ ﻛﹶﺎﻥﹶ ﻟﹶﻪ ﻗﹶﻠﹾﺐ]﴾ﻕ" .[٣٧ :ﻍ".
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kﺩﺍﺋﻤﺎﹰ ﳓﻮ﴿ :ﻛﹶﺎﻥﹶ ﺍﻟﻠﹼﻪ ﻋﻠِﻴﻤﺎﹰ ﺣﻜِﻴﻤﺎﹰ﴾]ﺍﻟﻨﺴﺎﺀ [١٧ :ﺃﻭ ﻣﻨﻘﻄﻌﺎﹰ ﳓﻮl: ﺇﻣﺎ ½ﻛﺎﻥ ﺯﻳﺪ ﺷﺎﺑﺎ¼ ،ﻭﺗﺎﻣﺔ ﺑِﻤﻌﲎ ½ﺛﺒﺖ¼ ﻭ½ﺣﺼﻞ¼ ﳓﻮ½ :ﻛﺎﻥ ﺍﻟﻘﺘﺎﻝ¼ ﺃﻱ: ﺣﺼﻞ ﺍﻟﻘﺘﺎﻝ ،ﻭﺯﺍﺋﺪﺓ ﻻ ﻳﺘﻐﻴﺮ ﺑﺈﺳﻘﺎﻃﻬﺎ ﻣﻌﲎ ﺍﻟﹾﺠﻤﻠﺔ ﻛﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ ﺷﻌﺮ: ﺟِﻴﺎﺩ ﺑﻨِﻲ ﺃﹶﺑِﻲ ﺑﻜﹾﺮٍ ﺗﺴﺎﻣﻰ ﻋﻠﹶﻰ ﻛﹶﺎﻥﹶ ﺍﻟﹾﻤﺴﻮﻣﺔِ ﺍﻟﹾﻌِﺮﺍﺏِ )( ١
ﺃﻱ :ﻋﻠﻰ ﺍﳌﺴﻮﻣﺔ ،ﻭ½ﺻﺎﺭ¼ ﻟﻼﻧﺘﻘﺎﻝ ﳓﻮ½ :ﺻﺎﺭ ﺯﻳﺪ ﻏﻨﻴﺎ¼ ،ﻭ½ﺃﺻﺒﺢ¼ )(٢
ﻭ½ﺃﻣﺴﻰ¼ ﻭ½ﺃﺿﺤﻰ¼ ﺗﺪﻝﹼ ﻋﻠﻰ ﺍﻗﺘﺮﺍﻥ ﻣﻀﻤﻮﻥ ﺍﳉﻤﻠﺔ ﺑﺘﻠﻚ ﺍﻷﻭﻗﺎﺕ )(٣
ﳓﻮ½ :ﺃﺻﺒﺢ ﺯﻳﺪ ﺫﺍﻛﺮﺍﹰ¼ ﺃﻱ :ﻛﺎﻥ ﺫﺍﻛﺮﺍﹰ ﰲ ﻭﻗﺖ ﺍﻟﺼﺒﺢ ،ﻭﺑِﻤﻌﲎ
) (١ﻗﻮﻟﻪ] :ﺟﻴﺎﺩ ...ﺇﱁ[ ﺍﳉﻴﺎﺩ ﻫﻲ ﺍﳋﻴﻞ ﺍﻟﺴﺮﻳﻌﺔ ،ﻭﺗﺴﺎﻣﻰ ﺃﺻﻠﻪ½ :ﺗﺘﺴﺎﻣﻰ¼ ﻣﻦ ﺍﻟﺘﺴﺎﻣﻲ ﲟﻌﲎ ﺍﻟﺮﻓﻌﺔ ﻭﺍﻟﻌﻠﻮ ﻓﺤﺬﻓﺖ ﺇﺣﺪﻯ ﺍﻟﺘﺎﺋﲔ ﲣﻔﻴﻔﺎﹰ ،ﻭﺍﳌﺴﻮﻣﺔ ﺑﻔﺘﺢ ﺍﻟﻮﺍﻭ ﺍﳋﻴﻞ ﺍﻟﹼﱵ ﺟﻌﻞ ﻋﻠﻴﻬﺎ ﻋﻼﻣﺔ ،ﻭﺍﻟﻌِﺮﺏ ﺑﻜﺴﺮ ﺍﻟﻌﲔ ﲨﻊ ﻋﺮﰊ ﻭﻫﻮ ﺻﻔﺔ ﺍﳌﺴﻮﻣﺔ ،ﻭﻗﻮﻟﻪ½ :ﺟﻴﺎﺩ¼ ﻣﺒﺘﺪﺃ ﻣﻀﺎﻑ ﺇﱃ ½ﺑﲏ ﺃﰊ ﺑﻜﺮ¼ ،ﻭﻗﻮﻟﻪ: ½ﺗﺴﺎﻣﻰ¼ ﺧﱪﻩ ،ﻭﻗﻮﻟﻪ½ :ﻋﻠﻰ ﻛﺎﻥ ...ﺇﱁ¼ ﻣﺘﻌﻠﹼﻖ ﺑﻪ ،ﻭﻟﻔﻈﺔ ½ﻛﺎﻥ¼ ﺯﺍﺋﺪﺓ ﻻ ﻳﺘﻐﻴﺮ ﲝﺬﻓﻬﺎ ﻣﻌﲎ ﺃﺻﻞ ﺍﳉﻤﻠﺔ ﻛﻤﺎ ﺑﻴﻨﻪ ﺑﻘﻮﻟﻪ½ :ﺃﻱ ﻋﻠﻰ ﺍﳌﺴﻮﻣﺔ¼" .ﻱ". ) (٢ﻗﻮﻟﻪ] :ﻟﻼﻧﺘﻘﺎﻝ[ ﺇﻣﺎ ﻣﻦ ﺻﻔﺔ ﺇﱃ ﺻﻔﺔ ﳓﻮ½ :ﺻﺎﺭ ﺯﻳﺪ ﻏﻨﻴﺎ¼ ﺃﻱ :ﺍﻧﺘﻘﻞ ﻣﻦ ﺍﻟﻔﻘﺮ ﺇﱃ ﺍﻟﻐﻨﺎﺀ ،ﺃﻭ ﻣﻦ ﺣﻘﻴﻘﺔ ﺇﱃ ﺣﻘﻴﻘﺔ ﳓﻮ½ :ﺻﺎﺭ ﺍﻟﻄﲔ ﺧﺰﻓﺎﹰ¼ ،ﺃﻭ ﻣﻦ ﻣﻜﺎﻥ ﺇﱃ ﻣﻜﺎﻥ ﳓﻮ½ :ﺻﺎﺭ ﺯﻳﺪ ﻣﻦ ﻣﻜﹼﺔ ﺇﱃ ﺍﳌﺪﻳﻨﺔ¼ ،ﺃﻭ ﻣﻦ ﺫﺍﺕ ﺇﱃ ﺫﺍﺕ ﳓﻮ½ :ﺻﺎﺭ ﺯﻳﺪ ﻣﻦ ﺑﻜﺮ ﺇﱃ ﻋﻤﺮﻭ¼ ،ﻭﻋﻼﻣﺘﻪ ﺃﻥ ﻳﺘﻌﺪﻯ ﺑـ½ﺇﱃ¼ ،ﻭﺇﻧﻤﺎ ﱂ ﻳﺬﻛﺮ ﺍﳌﺺ ½ﺁﻝ¼ ﻭ½ﺭﺟﻊ¼ ﻭ½ﺍﺭﺗﺪ ¼ﻭ½ﺍﺳﺘﺤﺎﻝ¼ ﻣﻊ ﺃﺎ ﲟﻌﲎ ½ﺻﺎﺭ¼ ﳓﻮ½ :ﺁﻝ ﺯﻳﺪ ﻏﻨﻴﺎ¼ ﺃﻱ: ﺻﺎﺭ ﻏﻨﻴﺎ ،ﻭ½ﺭﺟﻊ ﺯﻳﺪ ﻣﻘﻴﻤﺎﹰ¼ ﺃﻱ :ﺻﺎﺭ ﻣﻘﻴﻤﺎﹰ ،ﻭ﴿ﻓﹶﺎﺭﺗﺪ ﺑﺼِﲑﺍﹰ﴾]ﻳﻮﺳﻒ [٩٦ :ﺃﻱ :ﺻﺎﺭ ﻳﻌﻘﻮﺏ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﻭﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺑﺼﲑﺍﹰ ،ﻭ½ﺇﻥﹼ ﺍﻟﻌﺪﺍﻭﺓ ﻳﺴﺘﺤﻴﻞ ﻣﺆﺩﺓ¼ ﺃﻱ :ﻳﺼﲑ ﻣﺆﺩﺓ؛ ﻷﻥﹼ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﻣﻠﺤﻘﺔ ﺑـ½ﺻﺎﺭ¼ ﻓﻠﻢ ﻳﺬﻛﺮﻫﺎ ﺍﻛﺘﻔﺎﺀ ﺑـ½ﺻﺎﺭ¼" .ﻭ".
) (٣ﻗﻮﻟﻪ] :ﺗﺪﻝﹼ[ ﺃﻱ :ﺗﻠﻚ ﺍﻷﻓﻌﺎﻝ ﺍﻟﺜﻠﺜﺔ ﻋﻠﻰ ﺍﻗﺘﺮﺍﻥ ﻣﻀﻤﻮﻥ ﺍﳉﻤﻠﺔ ﺍﻟﻮﺍﻗﻌﺔ ﺑﻌﺪﻫﺎ ﺑﺘﻠﻚ ﺍﻷﻭﻗﺎﺕ ،ﻭﻫﻲ ﺍﻟﺼﺒﺎﺡ ﻭﺍﳌﺴﺎﺀ ﻭﺍﻟﻀﺤﻰ ﳓﻮ½ :ﺃﺻﺒﺢ ﺯﻳﺪ ﺫﺍﻛﺮﺍﹰ¼ ﻭ½ﺃﻣﺴﻰ ﺯﻳﺪ ﻣﺴﺮﻭﺭﺍﹰ¼ ﻭ½ﺃﺿﺤﻰ ﺯﻳﺪ ﺣﺮﻳﻨﺎﹰ¼ ﻓﺎﳌﺜﺎﻝ ﺍﻷﻭﻝ ﻳﺪﻝﹼ ﻓﻴﻪ ½ﺃﺻﺒﺢ¼ ﻋﻠﻰ ﺍﻗﺘﺮﺍﻥ ﻣﻀﻤﻮﻥ ﺍﳉﻤﻠﺔ ﻭﻫﻮ ﺫﻛﺮ ﺯﻳﺪ ﺑﻮﻗﺖ ﺍﻟﺼﺒﺎﺡ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻴﺎﺱ ﺍﳌﺜﺎﻻﻥ ﺍﻷﺧﲑﺍﻥ" .ﻱ".
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kﺻﺎﺭ¼ ﳓﻮ½ :ﺃﺻﺒﺢ ﺯﻳﺪ ﻏﻨﻴﺎ¼ ،ﻭﺗﺎﻣﺔ ﺑِﻤﻌﲎ ½ﺩﺧﻞ ﰲ ﺍﻟﺼﺒﺎﺡl ½ )( ١
ﻭﺍﻟﻀﺤﻰ ﻭﺍﳌﺴﺎ¼ ،ﻭ½ﻇﻞﹼ¼ ﻭ½ﺑﺎﺕ¼ ﻳﺪﻻﹼﻥ ﻋﻠﻰ ﺍﻗﺘﺮﺍﻥ ﻣﻀﻤﻮﻥ ﺍﻟﹾﺠﻤﻠﺔ )(٢
ﺑﻮﻗﺘﻴﻬﻤﺎ ﳓﻮ½ :ﻇﻞﹼ ﺯﻳﺪ ﻛﺎﺗﺒﺎﹰ¼ ،ﻭﺑِﻤﻌﲎ ½ﺻﺎﺭ¼ ،ﻭ½ﻣﺎﺯﺍﻝ¼ ﻭ½ﻣﺎ ﻓﺘﺊ¼ )(٣
ﻭ½ﻣﺎ ﺑﺮﺡ¼ ﻭ½ﻣﺎ ﺍﻧﻔﻚ ¼ﺗﺪﻝﹼ ﻋﻠﻰ ﺍﺳﺘﻤﺮﺍﺭ ﺛﺒﻮﺕ ﺧﱪﻫﺎ ﻟﻔﺎﻋﻠﻬﺎ ﻣﺬ ﻗﹶﺒِﻠﻪ
ﳓﻮ½ :ﻣﺎﺯﺍﻝ ﺯﻳﺪ ﺃﻣﲑﺍﹰ¼ ،ﻭﻳﻠﺰﻣﻬﺎ ﺣﺮﻑ ﺍﻟﻨﻔﻲ ،ﻭ½ﻣﺎ ﺩﺍﻡ¼ ﻳﺪﻝﹼ ﻋﻠﻰ )(٥
)(٤
) (١ﻗﻮﻟﻪ] :ﻭﲟﻌﲎ ½ﺻﺎﺭ¼[ ﺃﻱ :ﻭﻗﺪ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﺍﻟﺜﻠﺜﺔ ﲟﻌﲎ ½ﺻﺎﺭ¼ ﳓﻮ½ :ﺃﺻﺒﺢ ﻭﺃﻣﺴﻰ ﻭﺃﺿﺤﻰ ﺯﻳﺪ ﻏﻨﻴﺎ¼ ﺃﻱ :ﺻﺎﺭ ﻏﻨﻴﺎ ،ﻭﻗﺪ ﺗﻜﻮﻥ ﺗﺎﻣﺔ ﲟﻌﲎ ½ﺩﺧﻞ ﰲ ﺍﻟﺼﺒﺎﺡ ﻭﺍﳌﺴﺎﺀ ﻭﺍﻟﻀﺤﻰ¼ ﳓﻮ: ½ﺃﺻﺒﺢ ﻭﺃﻣﺴﻰ ﻭﺃﺿﺤﻰ ﺯﻳﺪ¼ ﺃﻱ :ﺩﺧﻞ ﺯﻳﺪ ﰲ ﺍﻟﺼﺒﺎﺡ ﻭﺍﳌﺴﺎﺀ ﻭﺍﻟﻀﺤﻰ" .ﻱ".
) (٢ﻗﻮﻟﻪ] :ﻳﺪﻻﹼﻥ[ ﺃﻱ½ :ﻇﻞﹼ¼ ﻭ½ﺑﺎﺕ¼ ﻋﻠﻰ ﺍﻗﺘﺮﺍﻥ ﻣﻀﻤﻮﻥ ﺍﳉﻤﻠﺔ ﺍﻟﻮﺍﻗﻌﺔ ﺑﻌﺪﳘﺎ ﺑﻮﻗﺘﻴﻬﻤﺎ ﻭﳘﺎ ﺍﻟﻨﻬﺎﺭ ﻭﺍﻟﻠﻴﻞ ﳓﻮ½ :ﻇﻞﹼ ﺯﻳﺪ ﻛﺎﺗﺒﺎﹰ¼ ﺃﻱ :ﺣﺼﻞ ﻛﺘﺎﺑﺘﻪ ﰲ ﲤﺎﻡ ﺍﻟﻨﻬﺎﺭ ،ﻭ½ﺑﺎﺕ ﺯﻳﺪ ﻧﺎﺋﻤﺎﹰ¼ ﺃﻱ:ﺣﺼﻞ ﻧﻮﻣﻪ ﰲ ﲤﺎﻡ ﺍﻟﻠﻴﻞ، ﻭﻗﺪ ﻳﻜﻮﻥ ½ﻇﻞﹼ¼ ﻭ½ﺑﺎﺕ¼ ﲟﻌﲎ ½ﺻﺎﺭ¼ ﳓﻮ½ :ﻇﻞﹼ ﺍﻟﺼﱯ ﺷﺎﺑﺎ¼ ﺃﻱ :ﺻﺎﺭ ﺷﺎﺑﺎ ،ﻭ½ﺑﺎﺕ ﺍﻟﺸﺎﺏ ﺷﻴﺨﺎﹰ¼ ﺃﻱ :ﺻﺎﺭ ﺷﻴﺨﺎﹰ ،ﻭﻗﺪ ﻳﻜﻮﻧﺎﻥ ﺗﺎﻣﺘﲔ ﻋﻠﻰ ﻗﻠﹼﺔ ﳓﻮ½ :ﻇﻠﺖ ﲟﻜﺎﻥ ﻟﻄﻴﻒ¼ ﻭ½ﺑﺖ ﺑﻴﺘﺎﹰ ﻃﻴﺒﺎﹰ¼" .ﻱ".
) (٣ﻗﻮﻟﻪ] :ﻣﺎ ﺯﺍﻝ ...ﺇﱁ[ ﺗﺪﻝﹼ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﺍﻷﺭﺑﻌﺔ ﻋﻠﻰ ﺍﺳﺘﻤﺮﺍﺭ ﺛﺒﻮﺕ ﺧﱪﻫﺎ ﻟﻔﺎﻋﻠﻬﺎ ﻣﺬ ﻗﺒﻞ ﺍﻟﻔﺎﻋﻞ ﺫﻟﻚ ﺍﳋﱪ ،ﻳﻌﲏ :ﺃﻥﹼ ﺫﻟﻚ ﺍﳋﱪ ﺛﺎﺑﺖ ﻟﻠﻔﺎﻋﻞ ﻋﻠﻰ ﻭﺟﻪ ﺍﻻﺳﺘﻤﺮﺍﺭ ﻣﺬ ﻛﺎﻥ ﺍﻟﻔﺎﻋﻞ ﻗﺎﺑﻼﹰ ﻭﺻﺎﳊﺎﹰ ﻟﻪ ﰲ ﺍﳌﻌﺘﺎﺩ ﳓﻮ½ :ﻣﺎ ﺯﺍﻝ ﺯﻳﺪ ﺃﻣﲑﺍﹰ¼ ﻓﺈﻧﻪ ﻻ ﻳﻔﻬﻢ ﻣﻨﻪ ﺃﻧﻪ ﻛﺎﻥ ﺃﻣﲑﺍﹰ ﰲ ﺣﺎﻝ ﻛﻮﻧﻪ ﻃﻔﻼﹰ ﺑﻞ ﻳﻔﻬﻢ ﺃﻧﻪ ﻣﺎﺯﺍﻝ ﺃﻣﲑﺍﹰ ﻣﺬ ﻛﺎﻥ ﻗﺎﺑﻼﹰ ﻭﺻﺎﳊﺎﹰ ﻟﻺﻣﺎﺭﺓ" .ﻍ".
) (٤ﻗﻮﻟﻪ] :ﻭﻳﻠﺰﻣﻬﺎ[ ﺃﻱ :ﻭﻳﻠﺰﻡ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﺍﻷﺭﺑﻌﺔ ﺇﺫﺍ ﺃﺭﻳﺪ ﺎ ﺍﺳﺘﻤﺮﺍﺭ ﺍﻟﺜﺒﻮﺕ ﺍﻟﻨﻔﻲ ﺑﺪﺧﻮﻝ ﺃﺩﻭﺍﺗﻪ ﻋﻠﻴﻬﺎ ﻟﻔﻈﺎﹰ ﻭﻫﻮ ﻇﺎﻫﺮ ،ﺃﻭ ﺗﻘﺪﻳﺮﺍﹰ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺗﺎﷲ ﺗﻔﹾﺘﺄﹸ ﺗﺬﹾﻛﹸﺮ ﻳﻮﺳﻒ]﴾ﻳﻮﺳﻒ [٨٥ :ﺃﻱ :ﻻ ﺗﻔﺘﺄ ،ﻭﺇﻧﻤﺎ ﻟﺰﻣﻬﺎ ﺍﻟﻨﻔﻲ ﺑﺪﺧﻮﻝ ﺃﺩﻭﺍﺗﻪ ﻋﻠﻴﻬﺎ؛ ﻷﻥﹼ ﻣﻌﲎ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﺍﻟﻨﻔﻲ ﻭﺩﺧﻮﻝ ﺍﻟﻨﻔﻲ ﻋﻠﻴﻬﺎ ﻳﻔﻴﺪ ﺍﻹﺛﺒﺎﺕ؛ ﻷﻥﹼ ﻧﻔﻲ ﺍﻟﻨﻔﻲ ﺇﺛﺒﺎﺕ ،ﻓﻠﻮ ﱂ ﻳﻠﺰﻣﻬﺎ ﺍﻟﻨﻔﻲ ﺑﺪﺧﻮﻝ ﺃﺩﻭﺍﺗﻪ ﱂ ﻳﻠﺰﻡ ﻧﻔﻲ ﺍﻟﻨﻔﻲ ﺍﳌﺴﺘﻠﺰﻡ ﻟﻼﺳﺘﻤﺮﺍﺭ ﺍﳌﻘﺼﻮﺩ ﻣﻨﻬﺎ ،ﰒﹼ ﺇﻥ ﻛﺎﻧﺖ ﺍﻷﻓﻌﺎﻝ ﻣﺎﺿﻴﺔ ﻳﻠﺰﻣﻬﺎ ½ﻣﺎ¼ ﺃﻭ ½ﻻﹶ¼ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﻀﺎﺭﻋﺔ ﻳﻠﺰﻣﻬﺎ ½ﻟﹶﻦ ¼ﺃﻭ ½ﻻﹶ¼ ﺃﻭ ½ﻣﺎ¼" .ﻭ" ﻭﻏﲑﻩ. ) (٥ﻗﻮﻟﻪ] :ﻳﺪﻝﹼ[ ﺃﻱ :ﻛﻠﻤﺔ ½ﻣﺎﺩﺍﻡ¼ ﻋﻠﻰ ﺗﻮﻗﻴﺖ ﺃﻣﺮ ﺃﻱ :ﻋﻠﻰ ﺗﻌﻴﻴﻨﻪ ﲟﺪﺓ ﺛﺒﻮﺕ ﺧﱪﻫﺎ ﻟﻔﺎﻋﻠﻬﺎ ،ﻓﻤﻌﲎ ½ﺃﻗﻮﻡ ﻣﺎﺩﺍﻡ ﺯﻳﺪ ﺟﺎﻟﺴﺎﹰ¼½ :ﺃﻗﻮﻡ ﻣﺪﺓ ﺟﻠﻮﺱ ﺯﻳﺪ¼ ،ﻭﻻ ﺑﺪ ﻣﻦ ﻛﻼﻡ ﻣﺴﺘﻘﻞﹼ ﺑﺎﻹﻓﺎﺩﺓ ﻗﺒﻞ ½ﻣﺎﺩﺍﻡ¼؛ ﻷﻧﻬﺎ
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kﺗﻮﻗﻴﺖ ﺃﻣﺮ ﺑِﻤﺪﺓ ﺛﺒﻮﺕ ﺧﱪﻫﺎ ﻟﻔﺎﻋﻠﻬﺎ ﳓﻮ½ :ﺃﻗﻮﻡ ﻣﺎ ﺩﺍﻡ ﺍﻷﻣﲑ ﺟﺎﻟﺴﺎﹰ¼l، ﻭ½ﻟﻴﺲ¼ ﻳﺪﻝﹼ ﻋﻠﻰ ﻧﻔﻲ ﻣﻌﲎ ﺍﻟﹾﺠﻤﻠﺔ ﺣﺎﻻﹰ ﻭﻗﻴﻞ :ﻣﻄﻠﻘﺎﹰ ،ﻭﻗﺪ ﻋﺮﻓﺖ )(١
ﺑﻘﻴﺔ ﺃﺣﻜﺎﻣﻬﺎ ﰲ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﻓﻼ ﻧﻌﻴﺪﻫﺎ : .ﺃﻓﻌﺎﻝ ﺍﻟﹾﻤﻘﺎﺭﺑﺔ ﻫﻲ )(٣
)(٢
ﺃﻓﻌﺎﻝ ﻭﺿﻌﺖ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﺩﻧﻮ ﺍﻟﹾﺨﱪ ﻟﻔﺎﻋﻠﻬﺎ ،ﻭﻫﻲ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ ،ﺍﻷﻭﻝ )(٤
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ﻇﺮﻑ ﻭﺍﻟﻈﺮﻑ ﻣﻌﻤﻮﻝ ﻭﻓﻀﻠﺔ ﻓﻼ ﺑﺪ ﻣﻦ ﻋﺎﻣﻞ ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ ﻣﻌﻤﻮﻝ ﻭﻻ ﺑﺪ ﻣﻦ ﺗﻘﺪﻡ ﺍﻟﻜﻼﻡ ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ ﻓﻀﻠﺔ ﻛﻤﺎ ﰲ ﻗﻮﻟﻚ½ :ﺍﺟﻠﺲ ﻣﺎﺩﺍﻡ ﺯﻳﺪ ﺟﺎﻟﺴﺎﹰ¼ ،ﻭﻻ ﺗﻘﻮﻝ½ :ﻣﺎ ﺩﻣﺖ ﺟﺎﻟﺴﺎﹰ¼ ﻣﻦ ﻏﲑ ﺗﻘﺪﻡ ﺍﻟﻜﻼﻡ ﻛﻤﺎ ﻻ ﺗﻘﻮﻝ½ :ﻳﻮﻡ ﺍﳉﻤﻌﺔ¼ ﻓﻘﻂ ﺑﻞ ﻻ ﺑﺪ ﻣﻦ ﻓﻌﻞ ﳓﻮ½ :ﺧﺮﺟﺖ ﻳﻮﻡ ﺍﳉﻤﻌﺔ¼" .ﻍ".
) (١ﻗﻮﻟﻪ] :ﻭﻟﻴﺲ[ ﻳﺪﻝﹼ ﻋﻠﻰ ﻧﻔﻲ ﻣﻌﲎ ﺍﳉﻤﻠﺔ ﺣﺎﻻﹰ ﺃﻱ :ﰲ ﺯﻣﺎﻥ ﺍﳊﺎﻝ ﳓﻮ½ :ﻟﻴﺲ ﺯﻳﺪ ﻗﺎﺋﻤﺎﹰ¼ ﺃﻱ :ﺍﻵﻥ ،ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺍﳉﻤﻬﻮﺭ ،ﻭﻗﻴﻞ :ﻫﻮ ﻳﺪﻝﹼ ﻋﻠﻰ ﻧﻔﻲ ﻣﻌﲎ ﺍﳉﻤﻠﺔ ﻣﻄﻠﻘﺎﹰ ﺃﻱ :ﻏﲑ ﻣﻘﻴﺪ ﺑﻜﻮﻧﻪ ﺣﺎﻻﹰ ﺃﻭ ﻏﲑﻩ ،ﻭﻟﺬﻟﻚ ﻳﻘﻴﺪ ½ﻟﻴﺲ¼ ﺗﺎﺭﺓ ﺑﺰﻣﺎﻥ ﺍﳊﺎﻝ ﻛﻤﺎ ﺗﻘﻮﻝ½ :ﻟﻴﺲ ﺯﻳﺪ ﻗﺎﺋﻤﺎﹰ ﺍﻵﻥ¼ ،ﻭﺗﺎﺭﺓ ﺑﺰﻣﺎﻥ ﺍﳌﺎﺿﻲ ﻛﻤﺎ ﰲ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ: ½ﻟﻴﺲ ﺧﻠﻖ ﺍﷲ ﻣﺜﻠﻪ¼ ،ﻭﺗﺎﺭﺓ ﺑﺰﻣﺎﻥ ﺍﻻﺳﺘﻘﺒﺎﻝ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺃﹶﻻﹶ ﻳﻮﻡ ﻳﺄﹾﺗِﻴﻬِﻢ ﻟﹶﻴﺲ ﻣﺼﺮﻭﻓﺎﹰ ﻋﻨﻬﻢ]﴾ﻫﻮﺩ : [٨ﻓﻬﺬﺍ ﻧﻔﻲ ﻟﻜﻮﻥ ﺍﻟﻌﺬﺍﺏ ﻣﺼﺮﻭﻓﺎﹰ ﻋﻨﻬﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻓﻬﻮ ﻟﻠﻨﻔﻲ ﰱ ﺍﳌﺴﺘﻘﺒﻞ ،ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺳﻴﺒﻮﻳﻪ ،ﻭﺃﺟﻴﺐ ﺑﺄﻥﹼ ﻛﻼﻣﻨﺎ ﰲ ﺍﻟﻮﺿﻊ ﻭﻣﺎ ﺫﻛﺮﰎ ﰲ ﺍﻻﺳﺘﻌﻤﺎﻝ ﻭﺍﻟﻮﺿﻊ ﰲ ﺍﳊﺎﻝ ﻓﻘﻂ "ﻭ" ﻭﻏﲑﻩ.
) (٢ﻗﻮﻟﻪ] :ﺑﻘﻴﺔ ﺃﺣﻜﺎﻣﻬﺎ[ ﺃﻱ :ﺑﻘﻴﺔ ﺃﺣﻜﺎﻡ ﺍﻷﻓﻌﺎﻝ ﺍﻟﻨﺎﻗﺼﺔ ﻣﻦ ﺟﻮﺍﺯ ﺗﻘﺪﱘ ﺃﺧﺒﺎﺭﻫﺎ ﻋﻠﻰ ﺃﲰﺎﺋﻬﺎ ﰲ ﺍﻟﻜﻞﹼ، ﻭﻋﻠﻰ ﻧﻔﺲ ﺍﻷﻓﻌﺎﻝ ﰲ ﺍﻟﻌﺸﺮﺓ ﺍﻷﻭﻝ ،ﻭﻋﺪﻡ ﺟﻮﺍﺯ ﺫﻟﻚ ﻓﻴﻤﺎ ﰲ ﺃﻭﻟﻪ ½ﻣﺎ¼ ،ﻭﺍﳋﻼﻑ ﰲ ½ﻟﻴﺲ¼ ﻗﺪ ﻋﺮﻓﺖ ...ﺇﱁ. ) (٣ﻗﻮﻟﻪ] :ﺃﻓﻌﺎﻝ ﺍﳌﻘﺎﺭﺑﺔ[ ﳌﹼﺎ ﻓﺮﻍ ﻋﻦ ﺍﻷﻓﻌﺎﻝ ﺍﻟﻨﺎﻗﺼﺔ ﺷﺮﻉ ﰲ ﺃﻓﻌﺎﻝ ﺍﳌﻘﺎﺭﺑﺔ ﻓﻘﺎﻝ½ :ﺃﻓﻌﺎﻝ ﺍﳌﻘﺎﺭﺑﺔ... ﺇﱁ¼ ،ﻭﺇﻧﻤﺎ ﺫﻛﺮﻫﺎ ﺑﻌﺪ ﺍﻷﻓﻌﺎﻝ ﺍﻟﻨﺎﻗﺼﺔ؛ ﻷﻧﻬﺎ ﻣﺜﻠﻬﺎ ﰲ ﺍﻗﺘﻀﺎﺀ ﺍﻻﺳﻢ ﻭﺍﳋﱪ؛ ﻷﻧﻬﺎ ﻭﺿﻌﺖ ﻟﺘﻘﺮﻳﺮ ﺍﻟﻔﺎﻋﻞ ﻋﻠﻰ ﺻﻔﺔ ﳐﺼﻮﺻﺔ ،ﺇﻻﹼ ﺃﻥﹼ ﺧﱪﻫﺎ ﺃﺧﺺ ﻭﻫﻮ ﻛﻮﻧﻪ ﻓﻌﻼﹰ ﻣﻀﺎﺭﻋﺎﹰ ،ﻭﺧﱪ ﺍﻷﻓﻌﺎﻝ ﺍﻟﻨﺎﻗﺼﺔ ﺃﻋﻢ. ) (٤ﻗﻮﻟﻪ] :ﻋﻠﻰ ﺩﻧﻮ ﺍﳋﱪ[ ﺃﻱ :ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﻗﺮﺑﻪ ﻟﻠﻔﺎﻋﻞ ﺭﺟﺎﺀ ﺃﻭ ﺣﺼﻮﻻﹰ ﺃﻭ ﺃﺧﺬﺍﹰ ﻓﻴﻪ ،ﻓﻬﻲ ﻋﻠﻰ ﺛﻠﺜﺔ ﺃﻗﺴﺎﻡ ﺍﻷﻭﻝ ﻟﻘﺮﺏ ﺭﺟﺎﺀ ﺍﳋﱪ ﻟﻠﻔﺎﻋﻞ ،ﻭﺍﻟﺜﺎﱐ ﻟﻘﺮﺏ ﺣﺼﻮﻟﻪ ﻟﻪ ،ﻭﺍﻟﺜﺎﻟﺚ ﻟﻘﺮﺏ ﺍﻷﺧﺬ ﻭﺍﻟﺸﺮﻭﻉ ﻓﻴﻪ.
) (٥ﻗﻮﻟﻪ] :ﺍﻷﻭﻝ[ ﺃﻱ :ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﺍﳌﻮﺿﻮﻉ ﻟﻘﺮﺏ ﺍﻟﺮﺟﺎﺀ ½ﻋﺴﻰ¼ ﻭﻫﻮ ﻓﻌﻞ ﺟﺎﻣﺪ ﺃﻱ :ﻏﲑ ﻣﺘﺼﺮﻑ؛ ﻷﻧﻪ ﻣﺘﻀﻤﻦ ﻹﻧﺸﺎﺀ ﺍﻟﻄﻤﻊ ﻭﺍﻟﺮﺟﺎﺀ ﻛـ½ﻟﻌﻞﹼ¼ ،ﻭﺍﻹﻧﺸﺎﺀﺍﺕ ﰲ ﺍﻷﻏﻠﺐ ﻣﻦ ﻣﻌﺎﱐ ﺍﳊﺮﻭﻑ ﻭﺍﳊﺮﻭﻑ ﻻ ﻳﺘﺼﺮﻑ ﻓﻴﻬﺎ ،ﻭﰲ "ﻣﺢ" :ﺃﻧﻪ ﻳﺘﺼﺮﻑ ﰲ ﺑﻌﺾ ﺻﻴﻎ ﺍﳌﺎﺿﻲ ﺍﳌﻌﻠﻮﻡ ،ﺻﻴﻐﺘﺎﻥ ﻣﻨﻬﺎ ﻟﻠﻐﺎﺋﺐ ﻭﳘﺎ ½ﻋﺴﻰ
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kﻟﻠﺮﺟﺎﺀ ﻭﻫﻮ ½ﻋﺴﻰ¼ ،ﻭﻫﻮ ﻓﻌﻞ ﺟﺎﻣﺪ ﻻ ﻳﺴﺘﻌﻤﻞ ﻣﻨﻪ ﻏﲑ ﺍﳌﺎﺿﻲ ﻭﻫﻮl )(١
ﰲ ﺍﻟﻌﻤﻞ ﻣﺜﻞ ½ﻛﺎﺩ¼ ﺇﻻﹼ ﺃﻥﹼ ﺧﱪﻩ ﻓﻌﻞ ﻣﻀﺎﺭﻉ ﻣﻊ ½ﺃﻥﹾ¼ ﳓﻮ½ :ﻋﺴﻰ
ﺯﻳﺪ ﺃﻥ ﻳﻘﻮﻡ¼ ،ﻭﳚﻮﺯ ﺗﻘﺪﱘ ﺍﻟﹾﺨﱪ ﻋﻠﻰ ﺍﲰﻪ ﳓﻮ½ :ﻋﺴﻰ ﺃﻥ ﻳﻘﻮﻡ
ﺯﻳﺪ¼ ،ﻭﻗﺪ ﳛﺬﻑ ½ﺃﻥ¼ ﳓﻮ½ :ﻋﺴﻰ ﺯﻳﺪ ﻳﻘﻮﻡ¼ ،ﻭﺍﻟﺜﺎﻧِﻲ ﻟﻠﺤﺼﻮﻝ )(٣
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ﻭﻫﻮ ½ﻛﺎﺩ¼ ،ﻭﺧﱪﻩ ﻣﻀﺎﺭﻉ ﺩﻭﻥ ½ﺃﻥ¼ ﳓﻮ½ :ﻛﺎﺩ ﺯﻳﺪ ﻳﻘﻮﻡ¼ ،ﻭﻗﺪ
ﺗﺪﺧﻞ ½ﺃﻥ¼ ﳓﻮ½ :ﻛﺎﺩ ﺯﻳﺪ ﺃﻥ ﻳﻘﻮﻡ¼ ،ﻭﺍﻟﺜﺎﻟﺚ ﻟﻸﺧﺬ ﻭﺍﻟﺸﺮﻭﻉ ﰲ )(٤
ﺯﻳﺪ¼ ﻭ½ﻋﺴﺖ ﻫﻨﺪ¼ ،ﻭﺛﻠﺚ ﻟﻠﻤﺨﺎﻃﺒﺔ ﻳﻘﺎﻝ½ :ﻋﺴﻴﺖِ ﻋﺴﻴﺘﻤﺎ ﻋﺴﻴﱳ ،¼ﻭﻭﺍﺣﺪﺓ ﻟﻠﻤﺘﻜﻠﹼﻢ ﻳﻘﺎﻝ½ :ﻋﺴﻴﺖ.¼ ) (١ﻗﻮﻟﻪ] :ﻭﻫﻮ[ ﺃﻱ½ :ﻋﺴﻰ¼ ﰲ ﺍﻟﻌﻤﻞ ﻣﺜﻞ ½ﻛﺎﺩ¼ ﰲ ﺭﻓﻊ ﺍﻻﺳﻢ ﻭﻛﻮﻥ ﺧﱪﻩ ﻓﻌﻼﹰ ﻣﻀﺎﺭﻋﺎﹰ ﺇﻻﹼ ﺃﻥﹼ ﺧﱪ ½ﻋﺴﻰ¼ ﻓﻌﻞ ﻣﻀﺎﺭﻉ ﻣﻊ ½ﺃﻥﹾ¼ ﻭﺧﱪ ½ﻛﺎﺩ¼ ﻓﻌﻞ ﻣﻀﺎﺭﻉ ﺑﻐﲑ ½ﺃﻥﹾ¼ ﳓﻮ½ :ﻋﺴﻰ ﺯﻳﺪ ﺃﻥ ﻳﻘﻮﻡ¼ ﺃﻱ: ﻗﺎﺭﺏ ﺯﻳﺪ ﺍﻟﻘﻴﺎﻡ ،ﻓـ½ﺯﻳﺪ¼ ﻣﺮﻓﻮﻉ ﻋﻠﻰ ﺃﻧﻪ ﺍﺳﻢ ½ﻋﺴﻰ¼ ﻭ½ﺃﻥ ﻳﻘﻮﻡ¼ ﰲ ﳏﻞﹼ ﺍﻟﻨﺼﺐ ﻋﻠﻰ ﺃﻧﻪ ﺧﱪﻩ، ﻭﺗﻘﻮﻝ½ :ﻋﺴﻰ ﺃﻥ ﳜﺮﺝ ﺯﻳﺪ¼ ﺃﻱ :ﻗﹶﺮﺏ ﺧﺮﻭﺝ ﺯﻳﺪ ،ﻓـ½ﻋﺴﻰ¼ ﻋﻠﻰ ﻫﺬﺍ ﺍﻻﺳﺘﻌﻤﺎﻝ ﺗﺎﻡ ،ﻭﻋﻠﻰ ﺍﻻﺳﺘﻌﻤﺎﻝ ﺍﻷﻭﻝ ﻧﺎﻗﺺ "ﻍ" ﻭﻏﲑﻩ. ) (٢ﻗﻮﻟﻪ] :ﻭﻗﺪ ﳛﺬﻑ ½ﺃﻥﹾ¼[ ﻣﻦ ﺧﱪ ½ﻋﺴﻰ¼؛ ﻷﻧﻪ ﻣﺸﺎﺑﻪ ﺑـ½ﻛﺎﺩ¼ ﻭﺧﱪ ½ﻛﺎﺩ¼ ﺑﻐﲑ ½ﺃﻥﹾ¼ ﻓﺨﱪ ½ﻋﺴﻰ¼ ﺃﻳﻀﺎﹰ ﻗﺪ ﻳﻜﻮﻥ ﺑﻐﲑ ½ﺃﻥﹾ¼ ،ﻭﻣﻨﻪ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ: ﻋﺴﻰ ﺍﻟﹾﻬﻢ ﺍﻟﱠﺬِﻱ ﺃﹶﻣﺴﻴﺖ ﻓِﻴﻪِ ﻳﻜﹸﻮﻥﹸ ﻭﺭﺍﺀَﻩ ﻓﹶﺮﺝ ﻗﹶﺮِﻳﺐ ) (٣ﻗﻮﻟﻪ] :ﻭﺍﻟﺜﺎﱐ[ ﺃﻱ :ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ﺍﳌﻮﺿﻮﻉ ﻟﻘﺮﺏ ﺣﺼﻮﻝ ﺍﳋﱪ ﻟﻠﻔﺎﻋﻞ ½ﻛﺎﺩ¼ ،ﻭﺧﱪﻩ ﻓﻌﻞ ﻣﻀﺎﺭﻉ ﺑﺪﻭﻥ ½ﺃﻥﹾ¼؛ ﻷﻥﹼ ½ﺃﻥﹾ¼ ﺗﺪﻝﹼ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺒﺎﻝ ﺍﳌﻨﺎﰲ ﻟﻠﺤﺎﻝ ،ﻭﻗﺪ ﺗﺪﺧﻞ ½ﺃﻥﹾ¼ ﻋﻠﻰ ﺧﱪﻩ ﺗﺸﺒﻴﻬﺎﹰ ﻟﻪ ﺑـ½ﻋﺴﻰ¼ ﻛﻤﺎ ﺃﻧﻪ ﲢﺬﻑ ½ﺃﻥﹾ¼ ﻋﻦ ﺧﱪ ½ﻋﺴﻰ¼ ﺗﺸﺒﻴﻬﺎﹰ ﻟﻪ ﺑـ½ﻛﺎﺩ¼ ،ﻓﻠﻤﺎ ﻛﺎﻥ ﻛﻞﹼ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻣﺸﺎﺎﹰ ﻟﻶﺧﺮ ﺃﻋﻄﻲ ﻟﻜﻞﹼ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺣﻜﻢ ﺍﻵﺧﺮ ﻣﻦ ﻭﺟﻪ" .ﻭ".
) (٤ﻗﻮﻟﻪ] :ﻭﺍﻟﺜﺎﻟﺚ[ ﺃﻱ :ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ ﺍﳌﻮﺿﻮﻉ ﻟﻘﺮﺏ ﺍﻷﺧﺬ ﻭﺍﻟﺸﺮﻭﻉ ﰲ ﺍﳋﱪ ﻭﻫﻮ ½ﻃﻔﻖ¼ ﲟﻌﲎ ﺃﺧﺬ ﰲ ﺍﻟﻔﻌﻞ ،ﻭﻫﻮ ﻣﻦ ﺑﺎﺏ ½ﲰﻊ¼ ﻭﻗﺪ ﺟﺎﺀ ﻣﻦ ½ﺿﺮﺏ¼ ،ﻭ½ﺟﻌﻞ¼ ﲟﻌﲎ ½ﻃﻔﻖ¼ ﻭ½ﻛﺮﺏ¼ ﲟﻌﲎ ½ﻗﺮﺏ¼ ﻳﻘﺎﻝ½ :ﻛﺮﺑﺖ ﺍﻟﺸﻤﺲ¼ ﺇﺫﺍ ﺩﻧﺖ ﻟﻠﻐﺮﻭﺏ ،ﻭ½ﺃﺧﺬ¼ ﲟﻌﲎ ½ﺷﺮﻉ¼ ،ﻭﺍﺳﺘﻌﻤﺎﻝ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﺍﻷﺭﺑﻌﺔ ﻣﺜﻞ ﺍﺳﺘﻌﻤﺎﻝ ½ﻛﺎﺩ¼ ﰲ ﺍﻗﺘﻀﺎﺀ ﻛﻞﹼ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺍﲰﺎﹰ ﻭﺧﱪﺍﹰ ،ﻭﰲ ﻛﻮﻥ ﺧﱪﳘﺎ ﻓﻌﻼﹰ ﻣﻀﺎﺭﻋﺎﹰ
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kﺍﻟﻔﻌﻞ ﻭﻫﻮ ½ﻃﻔﻖ¼ ﻭ½ﺟﻌﻞ¼ ﻭ½ﻛﺮﺏ¼ ﻭ½ﺃﺧﺬ¼ ،ﻭﺍﺳﺘﻌﻤﺎﻟﹸﻬﺎ ﻣﺜﻞ ½ﻛﺎﺩ¼l ﳓﻮ½ :ﻃﻔﻖ ﺯﻳﺪ ﻳﻜﺘﺐ¼ ،ﻭ½ﺃﻭﺷﻚ¼ ﻭﺍﺳﺘﻌﻤﺎﻟﹸﻬﺎ ﻣﺜﻞ ½ﻋﺴﻰ¼ ﻭ½ﻛﺎﺩ¼. )(١
:ﻓﻌﻼ ﺍﻟﺘﻌﺠﺐ ﻣﺎ ﻭﺿﻊ ﻹﻧﺸﺎﺀ ﺍﻟﺘﻌﺠﺐ ،ﻭﻟﻪ ﺻﻴﻐﺘﺎﻥ½ :ﻣﺎ ﺃﻓﻌﻠﻪ¼ )(٣
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ﳓﻮ½ :ﻣﺎ ﺃﺣﺴﻦ ﺯﻳﺪﺍﹰ¼ ﺃﻱ :ﺃﻱ ﺷﻲﺀ ﺃﺣﺴﻦ ﺯﻳﺪﺍﹰ ،ﻭﰲ ½ﺃﺣﺴﻦ¼ ﺿﻤﲑ )(٤
ﻭﻫﻮ ﻓﺎﻋﻠﻪ ،ﻭ½ﺃﻓﻌﻞ ﺑﻪ¼ ﳓﻮ½ :ﺃﺣﺴﻦ ﺑﺰﻳﺪ¼ ،ﻭﻻ ﻳﺒﻨﻴﺎﻥ ﺇﻻﹼ ﻣِﻤﺎ )( ٥
ﺩﻭﻥ ½ﺃﻥﹾ¼ ،ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ﴿ :ﻭﻃﹶﻔِﻘﹶﺎ ﻳﺨﺼِﻔﹶﺎﻥِ﴾]ﺍﻷﻋﺮﺍﻑ .[٢٢ : ) (١ﻗﻮﻟﻪ] :ﻭ½ﺃﻭﺷﻚ¼[ ﲟﻌﲎ ﺃﺳﺮﻉ ،ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﻃﻔﻖ¼ ﻓﺘﻜﻮﻥ ﻣﻦ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ ،ﻭﺍﺳﺘﻌﻤﺎﳍﺎ ﻣﺜﻞ ½ﻋﺴﻰ¼ ﻭ½ﻛﺎﺩ¼ ﻓﺘﺎﺭﺓ ﺗﺴﺘﻌﻤﻞ ﻣﺜﻞ ½ﻋﺴﻰ¼ ﰲ ﻭﺟﻬﻴﻬﺎ ﺃﻱ :ﰲ ﻛﻮﺎ ﻣﻘﺘﻀﻴﺔ ﻟﻠﺨﱪ ﳓﻮ½ :ﺃﻭﺷﻚ ﺯﻳﺪ ﳚﺊ¼ ﻭﻛﻮﺎ ﻣﺴﺘﻐﻨﻴﺔ ﻋﻨﻪ ﳓﻮ½ :ﺃﻭﺷﻚ ﺃﻥ ﳚﺊ ﺯﻳﺪ¼ ،ﻭﺗﺎﺭﺓ ﺗﺴﺘﻌﻤﻞ ﻣﺜﻞ ½ﻛﺎﺩ¼ ﰲ ﺍﻗﺘﻀﺎﺀ ﺍﻻﺳﻢ ﻭﺍﳋﱪ ﻭﰲ ﻛﻮﻥ ﺍﳋﱪ ﺑﺪﻭﻥ ½ﺃﻥﹾ¼ ﳓﻮ½ :ﺃﻭﺷﻚ ﺯﻳﺪ ﳚﻲﺀ¼. ) (٢ﻗﻮﻟﻪ] :ﻓﻌﻼ ﺍﻟﺘﻌﺠﺐ[ ﳌﹼﺎ ﻓﺮﻍ ﻋﻦ ﺃﻓﻌﺎﻝ ﺍﳌﻘﺎﺭﺑﺔ ﺷﺮﻉ ﰲ ﻓﻌﻠﻲ ﺍﻟﺘﻌﺠﺐ ﻓﻘﺎﻝ½ :ﻓﻌﻼ ﺍﻟﺘﻌﺠﺐ¼ ،ﻭﳚﻮﺯ ﺃﻥ ﻳﻘﺎﻝ½ :ﻓﻌﻞ ﺍﻟﺘﻌﺠﺐ¼ ﺑﺼﻴﻐﺔ ﺍﻹﻓﺮﺍﺩ ﻧﻈﺮﺍﹰ ﺇﱃ ﺃﻥﹼ ﺍﻟﺘﻌﺮﻳﻒ ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﻟﻠﺠﻨﺲ ،ﻭﺃﻥ ﻳﻘﺎﻝ½ :ﺃﻓﻌﺎﻝ ﺍﻟﺘﻌﺠﺐ¼ ﺑﺼﻴﻐﺔ ﺍﳉﻤﻊ ﻧﻈﺮﺍﹰ ﺇﱃ ﻛﺜﺮﺓ ﺃﻓﺮﺍﺩﻩ ،ﻭﻗﻮﻟﻪ½ :ﻓﻌﻼ ﺍﻟﺘﻌﺠﺐ¼ ﺑﺼﻴﻐﺔ ﺍﻟﺘﺜﻨﻴﺔ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﻧﻮﻋﻲ ﺻﻴﻐﺘﻪ، ﻭﺍﻟﺘﻌﺠﺐ ﺍﻧﻔﻌﺎﻝ ﺍﻟﻨﻔﺲ ﳛﺼﻞ ﻋﻨﺪ ﺍﺳﺘﻌﻈﺎﻡ ﺷﺊ ﺧﺮﺝ ﻋﻦ ﺣﺪ ﻧﻈﺎﺋﺮﻩ ﻭﺧﻔﻲ ﺳﺒﺒﻪ" .ﻍ". ) (٣ﻗﻮﻟﻪ] :ﻣﺎ ﻭﺿﻊ[ ﺃﻱ :ﻣﺎ ﻭﺿﻊ ﻹﳚﺎﺩ ﺍﻟﺘﻌﺠﺐ ،ﻭﻓﻴﻪ ﺍﺣﺘﺮﺍﺯ ﻋﻦ ﳓﻮ ½ﻋﺠﺒﺖ¼ ﻭ½ﺃﻧﺎ ﻣﺘﻌﺠﺐ¼ ﻭ½ﺃﻧﺖ ﻣﺘﻌﺠﺐ¼؛ ﻷﻧﻬﺎ ﺃﻟﻔﺎﻅ ﺇﺧﺒﺎﺭﻳﺔ ﻭﺍﻹﻧﺸﺎﺀ ﺇﺛﺒﺎﺕ ﺃﻣﺮ ﱂ ﻳﻜﻦ.
) (٤ﻗﻮﻟﻪ] :ﻣﺎ ﺃﺣﺴﻦ ﺯﻳﺪﺍﹰ[ ﻓـ½ﻣﺎ¼ ﺇﻣﺎ ﻣﺒﺘﺪﺃ ﻧﻜﺮﺓ ﻋﻨﺪ ﺳﻴﺒﻮﻳﻪ ﻭﺍﳋﻠﻴﻞ ،ﻭﺃﺻﻠﻪ½ :ﺷﺊ ﺃﺣﺴﻦ ﺯﻳﺪﺍﹰ¼ ﻭﺍﳉﻤﻠﺔ ﺍﻟﹼﱵ ﺑﻌﺪﻩ ﺃﻋﲏ :ﺍﻟﻔﻌﻞ ﻭﺍﻟﻔﺎﻋﻞ ﻭﺍﳌﻔﻌﻮﻝ ﺑﻪ ﻣﺮﻓﻮﻉ ﻋﻠﻰ ﺍﳋﱪﻳﺔ ،ﺃﻭ ﻣﻮﺻﻮﻟﺔ ﲟﻌﲎ ½ﺍﻟﹼﺬﻱ¼ ﻋﻨﺪ ﺍﻷﺧﻔﺶ ﻭﺍﳉﻤﻠﺔ ﺍﻟﹼﱵ ﺑﻌﺪﻫﺎ ﺻﻠﺔ ﻭﻫﻲ ﻣﻊ ﺍﻟﺼﻠﺔ ﰲ ﻣﻮﺿﻊ ﺍﻟﺮﻓﻊ ﻋﻠﻰ ﺍﻻﺑﺘﺪﺍﺀ ،ﻭﺧﱪﻩ ﳏﺬﻭﻑ ﺗﻘﺪﻳﺮﻩ½ :ﺍﻟﺬﻱ ﺃﺣﺴﻦ ﺯﻳﺪﺍﹰ ﺷﺊ¼ ،ﺃﻭ ﺍﺳﺘﻔﻬﺎﻣﻴﺔ ﻋﻨﺪ ﺍﻟﺒﻌﺾ ﻓﻬﻲ ﻣﺒﺘﺪﺃ ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﺧﱪﻫﺎ ﻭﺗﻘﺪﻳﺮﻩ½ :ﺃﻱ ﺷﺊ ﺃﺣﺴﻦ ﺯﻳﺪﺍﹰ¼" .ﻱ".
) (٥ﻗﻮﻟﻪ] :ﺃﺣﺴﻦ ﺑﺰﻳﺪ[ ﺍﺮﻭﺭ ﻫﻬﻨﺎ ﻓﺎﻋﻞ ﻋﻨﺪ ﺳﻴﺒﻮﻳﻪ ﻓﺎﳍﻤﺰﺓ ﻟﻠﺼﲑﻭﺭﺓ ،ﻭﺍﻟﺒﺎﺀ ﺯﺍﺋﺪﺓ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻛﹶﻔﹶﻰ ﺑِﺎﻟﻠﹼﻪِ ﺷﻬِﻴﺪﺍﹰ﴾]ﺍﻟﻨﺴﺎﺀ [٧٩ :ﻓﻴﻜﻮﻥ ﻣﻌﲎ ½ﺃﺣﺴﻦ ﺑﺰﻳﺪ¼½ :ﺻﺎﺭ ﺯﻳﺪ ﺫﺍ ﺣﺴﻦ¼ ، ﻭﻣﻔﻌﻮﻝ ﻋﻨﺪ ﺍﻷﺧﻔﺶ ﻓﺎﳍﻤﺰﺓ ﻟﻠﺘﻌﺪﻳﺔ ،ﻭﺍﻟﺒﺎﺀ ﺯﺍﺋﺪﺓ ﻟﻠﺘﺄﻛﻴﺪ ﰲ ﺍﳌﻔﻌﻮﻝ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭ ﻻﹶ
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kﺒﲎ ﻣﻨﻪ ﺃﻓﻌﻞ ﺍﻟﺘﻔﻀﻴﻞ ،ﻭﻳﺘﻮﺻﻞ ﰲ ﺍﳌﻤﺘﻨﻊ ﺑِﻤﺜﻞ ½ﻣﺎ ﺃﺷﺪ ﺍﺳﺘﺨﺮﺍﺟﺎﹰ¼l ﻳ )(٢
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ﰲ ﺍﻷﻭﻝ ،ﻭ½ﺃﺷﺪﺩ ﺑﺎﺳﺘﺨﺮﺍﺟﻪ¼ ﰲ ﺍﻟﺜﺎﻧِﻲ ﻛﻤﺎ ﻋﺮﻓﺖ ﰲ ﺍﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ، ﻭﻻ ﳚﻮﺯ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻬﻤﺎ ﺑﺘﻘﺪﱘ ﻭﻻ ﺗﺄﺧﲑ ﻭﻻ ﻓﺼﻞ ،ﻭﺍﻟﹾﻤﺎﺯﻧِﻲ ﺃﺟﺎﺯ )(٣
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ﺍﻟﻔﺼﻞ ﺑﺎﻟﻈﺮﻑ ﳓﻮ½ :ﻣﺎ ﺃﺣﺴﻦ ﺍﻟﻴﻮﻡ ﺯﻳﺪﺍﹰ¼. )(٥
ﺗﻠﹾﻘﹸﻮﺍﹾ ﺑِﺄﹶﻳﺪِﻳﻜﹸﻢ ﺇِﻟﹶﻰ ﺍﻟﺘﻬﻠﹸﻜﹶﺔِ﴾]ﺍﻟﺒﻘﺮﺓ ،[١٩٥ :ﻭﻳﺆﻳﺪﻩ ﺟﻮﺍﺯ ﺣﺬﻓﻪ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺃﹶﺳﻤِﻊ ﺑِﻬِ ﻢ ﻭﺃﹶﺑﺼِﺮ]﴾ﻣﺮﱘ [٣٨ :ﻓﻴﻜﻮﻥ ﺍﻟﻀﻤﲑ ﻓﻴﻪ ﻓﺎﻋﻠﻪ ﺃﻱ½ :ﺃﺣﺴﻦ ﺃﻧﺖ ﺑﺰﻳﺪ ﺃﻭ ﺯﻳﺪﺍﹰ¼ ﺃﻱ :ﺍﺟﻌﻠﻪ ﺣﺴﻨﺎﹰ ﲟﻌﲎ ﺻِﻔﹾﻪ ﺑﻪ" .ﻱ".
) (١ﻗﻮﻟﻪ] :ﺇﻻﹼ ﳑﺎ ﻳﺒﲎ ...ﺇﱁ[ ﻭﺇﻧﻤﺎ ﻻ ﻳﺒﲎ ﻓﻌﻞ ﺍﻟﺘﻌﺠﺐ ﺇﻻﹼ ﻣﻦ ﺷﺊ ﻳﺼﺢ ﺑﻨﺎﺀ ½ﺃﻓﻌﻞ¼ ﺍﻟﺘﻔﻀﻴﻞ ﻣﻨﻪ ﳌﺸﺎﺘﻪ ﻟﻪ ﻣﻦ ﺣﻴﺚ ﺇﻥﹼ ﻛﻼ ﻣﻨﻬﻤﺎ ﻟﻠﺘﺄﻛﻴﺪ ﻭﺍﳌﺒﺎﻟﻐﺔ ،ﻓﻼ ﻳﺒﲎ ﻓﻌﻞ ﺍﻟﺘﻌﺠﺐ ﺇﻻﹼ ﻣﻦ ﺍﻟﺜﻼﺛﻲ ﺍﺮﺩ ﺍﻟﻘﺎﺑﻞ ﻟﻠﺘﻔﺎﻭﺕ ﻟﻴﺲ ﺑﻠﻮﻥ ﻭﻻ ﻋﻴﺐ ،ﻭﺇﻧﻤﺎ ﻗﻠﻨﺎ½ :ﺍﻟﻘﺎﺑﻞ ﻟﻠﺘﻔﺎﻭﺕ¼ ﺍﺣﺘﺮﺍﺯﺍﹰ ﻋﻦ ½ﻣﺎﺕ ﺯﻳﺪ¼ ﺣﻴﺚ ﻻ ﻳﻘﺎﻝ ﻓﻴﻪ½ :ﻣﺎ ﺃﻣﻮﺕ ﺯﻳﺪ¼؛ ﻷﻥﹼ ﺍﳌﻮﺕ ﻻ ﻳﻘﺒﻞ ﺍﻟﺰﻳﺎﺩﺓ ﻭﺍﻟﻨﻘﺼﺎﻥ ﻓﻼ ﻳﻜﻮﻥ ﻣﻮﺕ ﺷﺨﺺ ﺃﺯﻳﺪ ﻣﻦ ﻣﻮﺕ ﺁﺧﺮ ﺃﻭ ﺃﻧﻘﺺ ﻣﻨﻪ ،ﻭﺍﻷﻛﺜﺮ ﺃﻥ ﻳﺘﻌﺠﺐ ﻣﻦ ﺍﻟﻔﺎﻋﻞ ﻻ ﻣﻦ ﺍﳌﻔﻌﻮﻝ ﻛﻤﺎ ﰲ ½ﺃﻓﻌﻞ¼ ﺍﻟﺘﻔﻀﻴﻞ ،ﻭﻗﻞﹼ ½ﻣﺎ ﺃﺷﻬﺮﻩ¼ ﻭ½ﻣﺎ ﺃﺷﻐﻠﻪ¼ ،ﻭﺷﺬﹼ ½ﻣﺎ ﺃﻋﻄﺎﻩ¼ ﻭﺟﻮﺯﻩ ﺳﻴﺒﻮﻳﻪ ﻗﻴﺎﺳﺎﹰ" .ﻍ".
) (٢ﻗﻮﻟﻪ] :ﻳﺘﻮﺻﻞ ...ﺇﱁ[ ﺃﻱ :ﻳﺘﻮﺻﻞ ﰲ ﺍﻟﻔﻌﻞ ﺍﻟﹼﺬﻱ ﺍﻣﺘﻨﻊ ﺑﻨﺎﺀ ﻓﻌﻞ ﺍﻟﺘﻌﺠﺐ ﻣﻨﻪ ﺃﻱ :ﺍﻟﺮﺑﺎﻋﻲ ﺃﻭ ﺍﻟﺜﻼﺛ ﻲ ﺍﳌﺰﻳﺪ ﻓﻴﻪ ﺃﻭ ﺍﻟﺜﻼﺛﻲ ﺍﺮﺩ ﳑﺎ ﻓﻴﻪ ﻟﻮﻥ ﺃﻭ ﻋﻴﺐ ﻇﺎﻫﺮﻱ ﲟﺜﻞ ½ﻣﺎ ﺃﺷﺪ ﺍﺳﺘﺨﺮﺍﺟﺎﹰ¼ ﻭ½ﺃﺷﺪﺩ ﺑﺎﺳﺘﺨﺮﺍﺟﻪ¼ ﺃﻱ :ﻳﺒﲎ ﺃﻭﻻﹰ ﻓﻌﻞ ﺍﻟﺘﻌﺠﺐ ﻣﻦ ﻓﻌﻞ ﻻ ﳝﺘﻨﻊ ﺑﻨﺎﺀﻩ ﻣﻨﻪ ﻭﻳﻮﻗﻊ ﺑﻌﺪ ﺫﻟﻚ ﻣﺼﺪﺭ ﻓﻌﻞ ﺍﻣﺘﻨﻊ ﺑﻨﺎﺀﻩ ﻣﻨﻪ ﻣﻨﺼﻮﺑﺎﹰ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﻔﻌﻮﻝ ﰲ ﺍﻷﻭﻝ ،ﻭﳎﺮﻭﺭﺍﹰ ﺑﺎﻟﺒﺎﺀ ﰲ ﺍﻟﺜﺎﱐ ﳓﻮ½ :ﻣﺎ ﺃﺣﺴﻦ ﺍﺳﺘﻐﻔﺎﺭﺍﹰ¼ ﻭ½ﺃﺣﺴﻦ ﺑﺎﺳﺘﻐﻔﺎﺭﻩ¼ ،ﻭ½ﻣﺎ ﺃﻗﺒﺢ ﺩﺣﺮﺟﺔ¼ ﻭ½ﺃﻗﺒﺢ ﺑﺪﺣﺮﺟﺘﻪ¼ ﻭﳓﻮ ﺫﻟﻚ" .ﻍ".
) (٣ﻗﻮﻟﻪ] :ﻻ ﳚﻮﺯ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻬﻤﺎ[ ﺃﻱ :ﰲ ﻓﻌﻠﻲ ﺍﻟﺘﻌﺠﺐ ﺑﺘﻘﺪﱘ ﻭﺗﺄﺧﲑ ﻓﻼ ﻳﻘﺎﻝ½ :ﻣﺎ ﺯﻳﺪ ﺃﺣﺴﻦ¼ ﻭﻻ ½ﺑﺰﻳﺪ ﺃﺣﺴﻦ¼ ﺑﺘﻘﺪﱘ ﺍﳌﻔﻌﻮﻝ ﻭﺍﺮﻭﺭ ﻭﺗﺄﺧﲑ ﺍﻟﻔﻌﻞ ﻋﻨﻬﻤﺎ. ) (٤ﻗﻮﻟﻪ] :ﻭﻻ ﻓﺼﻞ[ ﺃﻱ :ﻭﻻ ﳚﻮﺯ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻬﻤﺎ ﺑﺈﻳﻘﺎﻉ ﺍﻟﻔﺼﻞ ﺑﲔ ﻓﻌﻞ ﻭﻣﻌﻤﻮﻟﻪ ،ﻭﺑﲔ ½ﻣﺎ¼ ﻭﺍﻟﻔﻌﻞ ﻓﻼ ﻳﻘﺎﻝ½ :ﻣﺎ ﺃﺣﺴﻦ ﺍﻟﻴﻮﻡ ﺯﻳﺪﺍﹰ¼ ﻭﻻ ½ﻣﺎ ﺯﻳﺪﺍﹰ ﺃﺣﺴﻦ¼؛ ﻷﻧﻬﻤﺎ ﺑﻌﺪ ﺍﻟﻨﻘﻞ ﺇﱃ ﺍﻟﺘﻌﺠﺐ ﺟﺮﻳﺎ ﳎﺮﻯ ﺍﻷﻣﺜﺎﻝ ﻓﻼ ﻳﺘﻐﻴﺮﺍﻥ ﻛﻤﺎ ﺃﻥﹼ ﺍﻷﻣﺜﺎﻝ ﻻ ﺗﻐﻴﺮ" .ﻍ".
) (٥ﻗﻮﻟﻪ] :ﺃﺟﺎﺯ ﺍﻟﻔﺼﻞ ...ﺇﱁ[ ﻟِﻤﺎ ﲰﻊ ﻣﻦ ﺍﻟﻌﺮﺏ ﻗﻮﳍﻢ½ :ﻣﺎ ﺃﺣﺴﻦ ﺑﺎﻟﺮﺟﻞ ﺃﻥ ﻳﺼﺪﻕ¼ ،ﻭﺃﺟﺎﺯ
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:kﺃﻓﻌﺎﻝ ﺍﳌﺪﺡ ﻭﺍﻟﺬﻡ ﻣﺎ ﻭﺿﻊ ﻹﻧﺸﺎﺀ ﻣﺪﺡ ﺃﻭ ﺫﻡ ،ﺃﻣﺎ ﺍﳌﺪﺡ ﻓﻠﻪl )(٢
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ﻓﻌﻼﻥ½ :ﻧِﻌﻢ ¼ﻭﻓﺎﻋﻠﻪ ﺍﺳﻢ ﻣﻌﺮﻑ ﺑﺎﻟﻼﻡ ﳓﻮ½ :ﻧﻌﻢ ﺍﻟﺮﺟﻞ ﺯﻳﺪ¼ ،ﺃﻭ )(٣
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ﺍﻷﻛﺜﺮﻭﻥ ﺍﻟﻔﺼﻞ ﺑﻜﻠﻤﺔ ½ﻛﺎﻥ¼ ﳓﻮ½ :ﻣﺎ ﻛﺎﻥ ﺃﺣﺴﻦ ﺯﻳﺪﺍﹰ¼ ﻭﻻ ﻳﻘﺎﺱ ﻋﻠﻴﻪ ﻟﻔﻆ ½ﻳﻜﻮﻥ¼ ﺧﻼﻓﺎﹰ ﻻﺑﻦ ﻛﻴﺴﺎﻥ ،ﻭﺷﺬﹼ ﺍﻟﻔﺼﻞ ﺑـ½ﺃﺻﺒﺢ¼ ﻭ½ﺃﻣﺴﻰ¼ ﳓﻮ½ :ﻣﺎ ﺃﺻﺒﺢ ﺃﺑﺮﺩﻫﺎ¼ -ﺍﻟﻀﻤﲑ ﻟﻠﻐﺪﺍﻭﺓ-ﻭ½ﻣﺎ ﺃﻣﺴﻰ ﺇﺩﻓﺎﺋﻬﺎ¼-ﺍﻟﻀﻤﲑ ﻟﻠﻌﺸﻴﺔ-ﻭﻫﻮ ﻣﻘﺼﻮﺭ ﻋﻠﻰ ﺍﻟﺴﻤﺎﻉ ،ﰒﹼ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻈﺮﻑ ﺍﻟﻈﺮﻑ ﺍﳌﺘﻌﻠﹼﻖ ﺑﺼﻴﻐﱵ ﺍﻟﺘﻌﺠﺐ ﲞﻼﻑ ﺍﻟﻔﺼﻞ ﺑﺎﻟﻈﺮﻑ ﺍﻟﹼﺬﻱ ﻻ ﻳﻜﻮﻥ ﻣﺘﻌﻠﹼﻘﺎﹰ ﻤﺎ ﻓﺈﻧﻪ ﻻ ﳚﻮﺯ ﺑﻪ ﺍﻟﻔﺼﻞ ﺑﺎﻻﺗﻔﺎﻕ ﻓﻼ ﻳﻘﺎﻝ: ½ﻟﻘﻴﺘﻪ ﻓﻤﺎ ﺃﺣﺴﻦ ﺃﻣﺲ ﺯﻳﺪﺍﹰ¼؛ ﻷﻥﹼ ½ﺃﻣﺲ¼ ﻣﺘﻌﻠﹼﻖ ﺑـ½ﻟﻘﻴﺘﻪ¼ ﻻ ﺑـ½ﺃﺣﺴﻦ¼" .ﻍ" ﻭﻏﲑﻩ.
) (١ﻗﻮﻟﻪ] :ﺃﻓﻌﺎﻝ ...ﺇﱁ[ ﳌﹼﺎ ﻓﺮﻍ ﻋﻦ ﺑﻴﺎﻥ ﻓﻌﻠﻲ ﺍﻟﺘﻌﺠﺐ ﺷﺮﻉ ﰲ ﺑﻴﺎﻥ ﺃﻓﻌﺎﻝ ﺍﳌﺪﺡ ﻭﺍﻟﺬﻡ ﻓﻘﺎﻝ: ½ﺃﻓﻌﺎﻝ ...ﺇﱁ¼.
) (٢ﻗﻮﻟﻪ] :ﻹﻧﺸﺎﺀ ﻣﺪﺡ ...ﺇﱁ[ ﻓﺈﺫﺍ ﻗﻠﺖ½ :ﻧﻌﻢ ﺍﻟﺮﺟﻞ ﺯﻳﺪ¼ ﻓﻘﺪ ﻣﺪﺣﺘﻪ ﻭﺃﻧﺸﺄﺕ ﻣﺪﺣﻪ ﺑﺄﻧﻪ ﻧﻌﻢ ﺍﻟﺮﺟﻞ، ﻓﺈﻥ ﻗﻠﺖ :ﳓﻮ ½ﻛﺮﻡ ﺯﻳﺪ¼ ﻭ½ﺷﺮﻑ ﻋﻤﺮﻭ¼ ﻭ½ﻗﻨﻊ ﺑﻜﺮ¼ ﻭ½ﻋﻮﺭ ﺧﺎﻟﺪ¼ ﻭ½ﻣﺪﺣﺖ¼ ﻭ½ﺫﳑﺖ¼ ﺃﻳﻀﺎﹰ ﻛﺬﻟﻚ ﻓﻴﺼﺪﻕ ﺍﳊﺪ ﻋﻠﻴﻪ ،ﻗﻠﻨﺎ :ﺇﻥﹼ ﺍﳌﺪﺡ ﻭﺍﻟﺬﻡ ﻻﺯﻡ ﻟﻪ ﻟﻜﻨﻪ ﻏﲑ ﻣﻮﺿﻮﻉ ﳍﻤﺎ ﲞﻼﻑ ½ﻧﻌﻢ ﺍﻟﺮﺟﻞ¼ ﺣﻴﺚ ﻭﺿﻊ ﳍﺬﺍ ﺍﻟﻼﺯﻡ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻔﺮﻕ ﺑﲔ ½ﻛﻢ ﺭﺟﻞ ﻟﻘﻴﺘﻬﻢ¼ ﻭ½ﻛﺜﲑ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻟﻘﻴﺘﻬﻢ¼ ﺑﺄﻥﹼ ﺍﻷﻭﻝ ﻣﻮﺿﻮﻉ ﻹﻧﺸﺎﺀ ﺍﻟﺘﻜﺜﲑ ﲞﻼﻑ ﺍﻟﺜﺎﱐ ﻓﺈﻧﻪ ﻭﺇﻥ ﻛﺎﻥ ﻻﺯﻣﺎﹰ ﻟﺬﻟﻚ ﻟﻜﻨﻪ ﻏﲑ ﻣﻮﺿﻮﻉ ﻟﻺﺧﺒﺎﺭ ﻋﻦ ﺍﻟﺘﻜﺜﲑ ،ﻓﺎﻋﺮﻑ ﻓﻬﺬﺍ ﻓﺮﻕ ﺩﻗﻴﻖ" .ﻍ".
) (٣ﻗﻮﻟﻪ½] :ﻧﻌﻢ¼[ ﺃﻱ :ﺃﺣﺪ ﻓﻌﻠﻲ ﺍﳌﺪﺡ ½ﻧﻌﻢ¼ ﻭﻫﻮ ﻓﻌﻞ ﻣﺎﺽ ﻭﻗﺪ ﺟﺎﺀ ﻓﻴﻪ ﺃﺭﺑﻊ ﻟﻐﺎﺕ½ :ﻧﻌِﻢ¼ ﺑﻔﺘﺢ ﺍﻟﻔﺎﺀ ﻭﻛﺴﺮ ﺍﻟﻌﲔ ﻭﻫﻲ ﺍﻷﺻﻞ ،ﻭ½ﻧﻌﻢ¼ ﺑﻔﺘﺢ ﺍﻟﻔﺎﺀ ﻭﺇﺳﻜﺎﻥ ﺍﻟﻌﲔ ،ﻭ½ﻧِﻌﻢ¼ ﺑﻜﺴﺮ ﺍﻟﻔﺎﺀ ﻭﺇﺳﻜﺎﻥ ﺍﻟﻌﲔ ﻭﻫﻲ ﺍﻷﻛﺜﺮ ﻋﻨﺪ ﺑﲏ ﲤﻴﻢ ﺇﺫﺍ ﻗﺼﺪ ﺑﻪ ﺍﳌﺪﺡ ،ﻭ½ﻧِﻌِﻢ¼ ﺑﻜﺴﺮ ﺍﻟﻔﺎﺀ ﻭﺍﻟﻌﲔ ،ﰒﹼ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻓﻌﻠﻴﺘﻪ ﻓﺰﻋﻢ ﻏﲑ ﺍﻟﻜﺴﺎﺋﻲ ﻣﻦ ﺍﻟﻜﻮﻓﻴﲔ ﺃﻧﻪ ﺍﺳﻢ ،ﻭﺍﺳﺘﺪﻟﹼﻮﺍ ﻋﻠﻰ ﺫﻟﻚ ﺑﺪﺧﻮﻝ ﺣﺮﻑ ﺍﻟﻨﺪﺍﺀ ﻋﻠﻴﻪ ﳓﻮ½ :ﻳﺎ ﻧﻌﻢ ﺍﳌﻮﱃ¼، ﻭﺍﳉﻮﺍﺏ ﺃﻧﻪ ﳏﻤﻮﻝ ﻋﻠﻰ ﺣﺬﻑ ﺍﳌﻨﺎﺩﻯ ،ﻭﺍﺗﺼﺎﻝﹸ ﺗﺎﺀ ﺍﻟﺘﺄﻧﻴﺚ ﺍﻟﺴﺎﻛﻨﺔ ﻭﺍﺳﺘﺘﺎﺭ ﺍﻟﻀﻤﲑ ﻓﻴﻪ ﺣﺠﺔ ﻋﻠﻴﻬﻢ ،ﻭﺍﻟﺒﺎﻗﻮﻥ ﻋﻠﻰ ﺃﻧﻪ ﻓﻌﻞ ،ﻭﺍﺳﺘﺪﻟﹼﻮﺍ ﺑﺎﺗﺼﺎﻝ ﺗﺎﺀ ﺍﻟﺘﺄﻧﻴﺚ ﺍﻟﺴﺎﻛﻨﺔ ﻭﺍﺳﺘﺘﺎﺭ ﺍﻟﻀﻤﲑ ﻓﻴﻪ" .ﻍ".
) (٤ﻗﻮﻟﻪ] :ﻓﺎﻋﻠﻪ[ ﺃﻱ :ﻓﺎﻋﻞ ½ﻧﻌﻢ¼ ﺍﺳﻢ ﻣﻌﺮﻑ ﺑﺎﻟﻼﻡ ،ﻭﻫﺬﻩ ﺍﻟﻼﻡ ﻟﻠﻌﻬﺪ ﺍﻟﺬﻫﲏ ﻟﻴﺤﺼﻞ ﺍﳌﺒﺎﻟﻐﺔ ﰲ ﺍﳌﺪﺡ؛ ﻷﻥﹼ ﺍﻟﻼﻡ ﳌﹼﺎ ﻛﺎﻧﺖ ﻟﻠﻌﻬﺪ ﺍﻟﺬﻫﲏ ﻳﻜﻮﻥ ﺍﳌﻌﻬﻮﺩ ﺎ ﻭﺍﻗﻌﺎﹰ ﻋﻠﻰ ﻭﺍﺣﺪ ﻏﲑ ﻣﻌﻴﻦ ﺍﺑﺘﺪﺍﺀ ﰒﹼ ﻳﺼﲑ ﻣﻌﻴﻨﺎﹰ ﺑﺬﻛﺮ ﺍﳌﺨﺼﻮﺹ ﺑﻌﺪﻩ ﻓﻴﻜﻮﻥ ﺍﻟﻜﻼﻡ ﻣﺸﺘﻤﻼﹰ ﻋﻠﻰ ﺍﻹﲨﺎﻝ ﻭﺍﻟﺘﻔﺼﻴﻞ ﻭﻫﻮ ﺃﻭﻗﻊ ﰲ ﺍﻟﻨﻔﺲ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﻨﺎﺳﺐ ﻟﺒﺎﺏ ½ﻧﻌﻢ¼ ﳓﻮ½ :ﻧﻌﻢ ﺍﻟﺮﺟﻞ ﺯﻳﺪ¼" .ﻭ" ﻭﻏﲑﻩ.
i
٢١٩
j
ﰲ
kﻣﻀﺎﻑ ﺇﱃ ﺍﳌﻌﺮﻑ ﺑﺎﻟﻼﻡ ﳓﻮ½ :ﻧﻌﻢ ﻏﻼﻡ ﺍﻟﺮﺟﻞ ﺯﻳﺪ¼ ،ﻭﻗﺪ ﻳﻜﻮﻥl )(١
ﻓﺎﻋﻠﻪ ﻣﻀﻤﺮﺍﹰ ﻭﳚﺐ ﲤﻴﻴﺰﻩ ﺑﻨﻜﺮﺓ ﻣﻨﺼﻮﺑﺔ ﳓﻮ½ :ﻧﻌﻢ ﺭﺟﻼﹰ ﺯﻳﺪ¼ ﺃﻭ )(٢
ﺑـ½ﻣﺎ¼ ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿:ﻓﹶﻨِﻌِﻤﺎ ﻫِﻲ]﴾ﺍﻟﺒﻘﺮﺓ [٢٧١ :ﺃﻱ :ﻧﻌﻢ ﺷﻴﺌﺎﹰ ﻫﻲ، )(٣
ﻭ½ﺯﻳﺪ¼ ﻳﺴﻤﻰ ½ﺍﳌﺨﺼﻮﺹ ﺑﺎﳌﺪﺡ¼ ،ﻭ½ﺣﺒﺬﺍ¼ ﳓﻮ½ :ﺣﺒﺬﺍ ﺯﻳﺪ¼، )( ٤
) (١ﻗﻮﻟﻪ] :ﺃﻭ ﻣﻀﺎﻑ[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﻣﻌﺮﻑ ﺑﺎﻟﻼﻡ¼ ﺃﻱ :ﻓﺎﻋﻠﻪ ﻣﻌﺮﻑ ﺑﺎﻟﻼﻡ ﺃﻭ ﻣﻀﺎﻑ ﺇﱃ ﺍﳌﻌﺮﻑ ﺑﺎﻟﻼﻡ ،ﺇﻣﺎ ﺑﻐﲑ ﻭﺍﺳﻄﺔ ﳓﻮ½ :ﻧﻌﻢ ﻏﻼﻡ ﺍﻟﺮﺟﻞ ﺯﻳﺪ¼ ﺃﻭ ﺑﻮﺍﺳﻄﺔ ﳓﻮ½ :ﻧﻌﻢ ﺍﺑﻦ ﻏﻼﻡ ﺍﻟﺮﺟﻞ ﻋﻤﺮﻭ¼ ﺃﻭ ﺑﻮﺍﺳﻄﺘﲔ ﳓﻮ½ :ﻧﻌﻢ ﺍﺑﻦ ﻏﻼﻡ ﺃﺧﻲ ﺍﻟﺮﺟﻞ ﺑﻜﺮ¼ ﺃﻭ ﺑﻮﺳﺎﺋﻂ ﳓﻮ½ :ﻧﻌﻢ ﺍﺑﻦ ﻏﻼﻡ ﻭﺯﻳﺮ ﻣﻠﻚ ﺍﻟﺸﺎﻡ ﺧﺎﻟﺪ¼ ﻭﻫﻠﻢ ﺟﺮﺍ" .ﻍ".
) (٢ﻗﻮﻟﻪ] :ﻗﺪ ﻳﻜﻮﻥ ﻓﺎﻋﻠﻪ[ ﺃﻱ :ﻓﺎﻋﻞ ½ﻧﻌﻢ¼ ﻣﻀﻤﺮﺍﹰ ﻟﻼﺧﺘﺼﺎﺭ؛ ﺇﺫ ½ﻧﻌﻢ ﺭﺟﻼﹰ ﺯﻳﺪ¼ ﺃﺧﺼﺮ ﻣﻦ ½ﻧﻌﻢ ﺍﻟﺮﺟﻞ ﺯﻳﺪ¼ ،ﻭﻷﻧﻪ ﺇﺿﻤﺎﺭ ﻋﻠﻰ ﺷﺮﻳﻄﺔ ﺍﻟﺘﻔﺴﲑ ﻭﻓﻴﻪ ﻣﺒﺎﻟﻐﺔ ﰲ ﺍﳌﺪﺡ ،ﻭﺣﻴﻨﺌﺬ ﳚﺐ ﲤﻴﻴﺰﻩ ﺃﻱ :ﺗﻔﺴﲑ ﺍﳌﻀﻤﺮ ﺑﻨﻜﺮﺓ ﻣﻨﺼﻮﺑﺔ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ ﻣﻔﺮﺩﺓ ﻛﺎﻧﺖ ﺍﻟﻨﻜﺮﺓ ﳓﻮ½ :ﻧﻌﻢ ﺭﺟﻼﹰ ﺯﻳﺪ¼ ﺃﻭ ﻣﻀﺎﻓﺔ ﺇﱃ ﻧﻜﺮﺓ ﳓﻮ½ :ﻧﻌﻢ ﺿﺎﺭﺏ ﺭﺟﻞ ﺯﻳﺪ¼ ﺃﻭ ﺇﱃ ﻣﻌﺮﻓﺔ ﺇﺿﺎﻓﺔ ﻟﻔﻈﻴﺔ ﳓﻮ½ :ﻧﻌﻢ ﺣﺴﻦ ﺍﻟﻮﺟﻪ ﺃﻧﺖ¼ ،ﻭﺇﻧﻤﺎ ﻭﺟﺐ ﲤﻴﻴﺰﻩ ﺑﺎﻟﻨﻜﺮﺓ؛ ﻷﻧﻪ ﻟﻮ ﱂ ﻳﺬﻛﺮ ﲤﻴﻴﺰ ﱂ ﻳﻔﻬﻢ ﺃﻥﹼ ﰲ ½ﻧﻌﻢ¼ ﺿﻤﲑﺍﹰ" .ﻱ" ﻣﻠﺨﺼﺎﹰ.
) (٣ﻗﻮﻟﻪ] :ﺃﻭ ﺑـ½ﻣﺎ¼[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﺑﻨﻜﺮﺓ¼ ،ﺃﻱ :ﳚﺐ ﲤﻴﻴﺰ ﺫﻟﻚ ﺍﳌﻀﻤﺮ ﺑﻨﻜﺮﺓ ﻣﻨﺼﻮﺑﺔ ﺃﻭ ﺑـ½ﻣﺎ¼ ﺍﳌﻨﺼﻮﺑﺔ ﺍﶈﻞﹼ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃَ﴿ :ﻧِﻌِﻤﺎ ﻫِﻲ]﴾ﺍﻟﺒﻘﺮﺓ [٢٧١ :ﺃﻱ :ﻧﻌﻢ ﺷﻴﺌﺎﹰ ﻫﻲ ،ﺃﻱ: ﺍﻟﺼﺪﻗﺎﺕ ،ﺃﻱ :ﺇﺑﺪﺍﺀﻫﺎ ،ﻭﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ ﻭﺃﺑﻮ ﻋﻠﻲ½ :ﻣﺎ¼ ﻣﻮﺻﻮﻟﺔ ﲟﻌﲎ ½ﺍﻟﺬﻱ¼ ﻓﺎﻋﻞ ﻟـ½ﻧﻌﻢ¼ ﻭﺍﻟﺼﻠﺔ ﺑﺘﻤﺎﻣﻬﺎ ﳏﺬﻭﻓﺔ؛ ﻷﻥﹼ ½ﻫﻲ¼ ﳐﺼﻮﺻﺔ ﺑﺎﳌﺪﺡ ﺃﻱ½ :ﻧﻌﻢ ﺍﻟﺬﻱ ﻓﻌﻠﻪ ﻫﻲ ﺍﻟﺼﺪﻗﺎﺕ¼ ،ﻭﻗﺎﻝ ﺳﻴﺒﻮﻳﻪ ﻭﺍﻟﻜﺴﺎﺋﻲ½ :ﻣﺎ¼ ﻣﻌﺮﻓﺔ ﺗﺎﻣﺔ ﲟﻌﲎ ﺍﻟﺸﺊ ﺃﻱ½ :ﻧﻌﻢ ﺍﻟﺸﺊ ﻫﻲ¼ ﻓـ½ﻣﺎ¼ ﻓﺎﻋﻞ ﻟﻜﻮﻧﻪ ﺫﺍ ﺍﻟﻼﻡ ﻭ½ﻫﻲ¼ ﳐﺼﻮﺻﺔ ﺑﺎﳌﺪﺡ ،ﻗﻮﻟﻪ½ :ﻭﺯﻳﺪ¼ ﺃﻱ :ﺯﻳﺪ ﺍﻟﻮﺍﻗﻊ ﺑﻌﺪ ﺍﻟﻔﺎﻋﻞ ﰲ ﺍﻷﻣﺜﻠﺔ ﺍﳌﺬﻛﻮﺭﺓ ﻳﺴﻤﻰ ﺍﳌﺨﺼﻮﺹ ﺑﺎﳌﺪﺡ ،ﻭﻗﺪ ﺟﺎﺀ ﺟﻮﺍﺯ ﺗﻘﺪﳝﻪ ﻓﻴﻘﺎﻝ½ :ﺯﻳﺪ ﻧﻌﻢ ﺍﻟﺮﺟﻞ¼" .ﻣﺪ" ﻭﻏﲑﻩ. ) (٤ﻗﻮﻟﻪ]:ﻭﺣﺒﺬﺍ[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﻧﻌﻢ¼ ﺃﻱ :ﻭﺛﺎﱐ ﻓﻌﻠﻲ ﺍﳌﺪﺡ ½ﺣﺒﺬﺍ¼ ،ﻭﻫﻮ ﻣﺮﻛﹼﺐ ﻣﻦ ﻓﻌﻞ ﻣﺎﺽ ﻭﻣﻦ ½ﺫﹶﺍ¼ ﺍﺳﻢ ﺍﻹﺷﺎﺭﺓ ﳓﻮ½ :ﺣﺒﺬﺍ ﺯﻳﺪ¼ ﻓـ½ﺣﺐ ¼ﻓﻌﻞ ﺍﳌﺪﺡ ﻭ½ﺫﺍ¼ ﻓﺎﻋﻠﻪ ،ﻭﻻ ﻳﺘﻐﻴﺮ ﻋﻦ ﺣﺎﻟﻪ ﻓﻼ ﻳﺜﻨﻰ ﻭﻻ ﳚﻤﻊ ﻓﻴﻘﺎﻝ½ :ﺣﺒﺬﺍ ﺯﻳﺪ ﻭﺍﻟﺰﻳﺪﺍﻥ ﻭﺍﻟﺰﻳﺪﻭﻥ¼ ﻭ½ﺣﺒﺬﺍ ﻫﻨﺪ ﻭﺍﳍﻨﺪﺍﻥ ﻭﺍﳍﻨﺪﺍﺕ¼ ﳉﺮﻳﺎﻧﻪ ﳎﺮﻯ ﺍﻷﻣﺜﺎﻝ ﺍﻟﹼﱵ ﻻ ﺗﻐﻴﺮ" .ﻭ" ﻭﻏﲑﻩ.
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kﺣﺐ ¼ﻓﻌﻞ ﺍﳌﺪﺡ ﻭﻓﺎﻋﻠﻪ ½ﺫﺍ¼ ﻭﺍﳌﺨﺼﻮﺹ ﺑﺎﳌﺪﺡ ½ﺯﻳﺪ¼ ،ﻭﳚﻮﺯl ½ ) (١
ﺃﻥ ﻳﻘﻊ ﻗﺒﻞ ﳐﺼﻮﺹ ﺃﻭ ﺑﻌﺪﻩ ﲤﻴﻴﺰ ﳓﻮ ½ﺣﺒﺬﺍ ﺭﺟﻼﹰ ﺯﻳﺪ¼ ﻭ½ﺣﺒﺬﺍ ﺯﻳﺪ
ﺭﺟﻼﹰ¼ ،ﺃﻭ ﺣﺎﻝ ﳓﻮ½ :ﺣﺒﺬﺍ ﺭﺍﻛﺒﺎﹰ ﺯﻳﺪ¼ ﻭﺣﺒﺬﺍ ﺯﻳﺪ ﺭﺍﻛﺒﺎﹰ¼ ،ﻭﺃﻣﺎ ﺍﻟﺬﻡ ﻓﻠﻪ )(٢
ﻓﻌﻼﻥ ﺃﻳﻀﺎﹰ½ :ﺑِﺌﹾﺲ ¼ﳓﻮ ½ﺑﺌﺲ ﺍﻟﺮﺟﻞ ﻋﻤﺮﻭ¼ ﻭ½ﺑﺌﺲ ﻏﻼﻡ ﺍﻟﺮﺟﻞ )( ٣
ﻋﻤﺮﻭ¼ ﻭ½ﺑﺌﺲ ﺭﺟﻼﹰ ﻋﻤﺮﻭ¼ ،ﻭ½ﺳﺎﺀَ¼ ﳓﻮ ½ﺳﺎﺀ ﺍﻟﺮﺟﻞ ﺯﻳﺪ¼ ﻭ½ﺳﺎﺀ ﻏﻼﻡ )(٤
ﺍﻟﺮﺟﻞ ﺯﻳﺪ¼ ﻭ½ﺳﺎﺀ ﺭﺟﻼﹰ ﺯﻳﺪ¼ ،ﻭ½ﺳﺎﺀ¼ ﻣﺜﻞ ½ﺑﺌﺲ¼ ﰲ ﺳﺎﺋﺮ ﺍﻷﻗﺴﺎﻡ.
) (١ﻗﻮﻟﻪ] :ﻭﳚﻮﺯ ...ﺇﱁ[ ﺃﻱ :ﳚﻮﺯ ﺃﻥ ﻳﻘﻊ ﻗﺒﻞ ﳐﺼﻮﺹ ½ﺣﺒﺬﺍ¼ ﺃﻭ ﺑﻌﺪﻩ ﲤﻴﻴﺰ ﻣﻄﺎﺑﻖ ﻟﺬﻟﻚ ﺍﳌﺨﺼﻮﺹ ﰲ ﺍﻹﻓﺮﺍﺩ ﻭﺍﻟﺘﺜﻨﻴﺔ ﻭﺍﳉﻤﻊ ﻭﺍﻟﺘﺬﻛﲑ ﻭﺍﻟﺘﺄﻧﻴﺚ ﻟﻜﻮﻥ ﻓﺎﻋﻠﻪ ﻣﺒﻬﻤﺎﹰ ﳓﻮ½ :ﺣﺒﺬﺍ ﺭﺟﻼﹰ ﺯﻳﺪ¼ ﻭﺣﺒﺬﺍ ﺯﻳﺪ ﺭﺟﻼﹰ¼ ،ﻭ½ﺣﺒﺬﺍ ﺭﺟﻠﲔ ﺍﻟﺰﻳﺪﺍﻥ¼ ﻭ½ﺣﺒﺬﺍ ﺍﻟﺰﻳﺪﺍﻥ ﺭﺟﻠﲔ¼ ،ﻭ½ﺣﺒﺬﺍ ﺭﺟﺎﻻﹰ ﺍﻟﺰﻳﺪﻭﻥ¼ ﻭ½ﺣﺒﺬﺍ ﺍﻟﺰﻳﺪﻭﻥ ﺭﺟﺎﻻﹰ¼ ،ﻭ½ﺣﺒﺬﺍ ﺍﻣﺮﺃﺓ ﻫﻨﺪ¼ ﻭ½ﺣﺒﺬﺍ ﻫﻨﺪ ﺇﻣﺮﺃﺓ¼" .ﻍ" ﻭﻏﲑﻩ. ) (٢ﻗﻮﻟﻪ] :ﺃﻭ ﺣﺎﻝ[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﲤﻴﻴﺰ¼ ﺃﻱ :ﻭﳚﻮﺯ ﺃﻥ ﻳﻘﻊ ﻗﺒﻞ ﳐﺼﻮﺹ ½ﺣﺒﺬﺍ¼ ﺃﻭ ﺑﻌﺪﻩ ﺣﺎﻝ ﻣﻄﺎﺑﻘﺔ ﻟﺬﻟﻚ ﺍﳌﺨﺼﻮﺹ ﰲ ﺍﻹﻓﺮﺍﺩ ﻭﺍﻟﺘﺜﻨﻴﺔ ﻭﺍﳉﻤﻊ ﻭﺍﻟﺘﺬﻛﲑ ﻭﺍﻟﺘﺄﻧﻴﺚ ﳓﻮ½ :ﺣﺒﺬﺍ ﺭﺍﻛﺒﺎﹰ ﺯﻳﺪ¼ ﻭ½ﺣﺒﺬﺍ ﺯﻳﺪ ﺭﺍﻛﺒﺎﹰ¼ ،ﻭ½ﺣﺒﺬﺍ ﺍﻟﺰﻳﺪﺍﻥ ﺭﺍﻛﺒﲔ¼ ﻭ½ﺣﺒﺬﺍ ﺭﺍﻛﺒﲔ ﺍﻟﺰﻳﺪﺍﻥ¼ ،ﻭ½ﺣﺒﺬﺍ ﺍﻟﺰﻳﺪﻭﻥ ﺭﺍﻛ ﺒِﲔ¼ ﻭ½ﺣﺒﺬﺍ ﺭﺍﻛﺒِﲔ ﺍﻟﺰﻳﺪﻭﻥ¼ ،ﻭ½ﺣﺒﺬﺍ ﻣﻐﻨﻴﺔ ﻫﻨﺪ¼ ﻭ½ﺣﺒﺬﺍ ﻫﻨﺪ ﻣﻐﻨﻴﺔ¼ ،ﻭﺍﻟﻌﺎﻣﻞ ﰱ ﺍﳊﺎﻝ ﺃﻭ ﺍﻟﺘﻤﻴﻴﺰ ﻣﺎ ﰱ ½ﺣﺒﺬﺍ¼ ﻣﻦ ﺍﻟﻔﻌﻠﻴﺔ ،ﻭﺫﻭﺍﳊﺎﻝ ﻫﻮ ½ﺫﺍ¼ ﻻ ½ﺯﻳﺪ¼؛ ﻷﻥﹼ ﺯﻳﺪﺍﹰ ﳐﺼﻮﺹ ﺑﺎﳌﺪﺡ ﻭﺍﳌﺨﺼﻮﺹ ﻻ ﳚﻰﺀ ﺇﻻﹼ ﺑﻌﺪ ﲤﺎﻡ ﺍﳌﺪﺡ ﻭﺍﻟﺮﻛﻮﺏ ﻣﻦ ﲤﺎﻣﻪ ﻓﺎﻟﺮﺍﻛﺐ ﺣﺎﻝ ﻣﻦ ﺍﻟﻔﺎﻋﻞ ﰲ ½ﺣﺒﺬﺍ¼ ﻻ ﻣﻦ ﺍﳌﺨﺼﻮﺹ" .ﻱ". ) (٣ﻗﻮﻟﻪ½] :ﺑﺌﺲ¼[ ﺃﻱ :ﺃﺣﺪ ﻓﻌﻠﻲ ﺍﻟﺬﻡ½ ﺑﺌﺲ¼ ﻭﻫﻮ ﻣﺜﻞ ½ﻧﻌﻢ¼ ﰲ ﺳﺎﺋﺮ ﺍﻷﺣﻜﺎﻡ ﳓﻮ½ :ﺑﺌﺲ ﺍﻟﺮﺟﻞ ﻋﻤﺮﻭ¼ ﻣﺜﺎﻝ ﻟﻔﺎﻋﻞ ½ﺑﺌﺲ¼ ﺍﳌﻌﺮﻑ ﺑﺎﻟﻼﻡ ،ﻭ½ﺑﺌﺲ ﻏﻼﻡ ﺍﻟﺮﺟﻞ ﺯﻳﺪ¼ ﻣﺜﺎﻝ ﻟﻔﺎﻋﻠﻪ ﺍﳌﻀﺎﻑ ﺇﱃ ﺍﳌﻌﺮﻑ ﺑﺎﻟﻼﻡ ،ﻭ½ﺑﺌﺲ ﺭﺟﻼﹰ ﺯﻳﺪ¼ ﻣﺜﺎﻝ ﻟﻔﺎﻋﻠﻪ ﺍﳌﻀﻤﺮ ﺍﳌﻤﻴﺰ ﺑﻨﻜﺮﺓ ﻣﻨﺼﻮﺑﺔ" .ﻱ".
) (٤ﻗﻮﻟﻪ] :ﻭﺳﺎﺀَ[ ﺃﻱ :ﺛﺎﱐ ﻓﻌﻠﻲ ﺍﻟﺬﻡ½ ﺳﺎﺀ¼ ﻭﻫﻮ ﺃﻳﻀﺎﹰ ﻣﺜﻞ ½ﻧﻌﻢ¼ ﳓﻮ½ :ﺳﺎﺀ ﺍﻟﺮﺟﻞ ﺯﻳﺪ¼ ﻣﺜﺎﻝ ﻟﻔﺎﻋﻞ ½ﺳﺎﺀ¼ ﺍﳌﻌﺮﻑ ﺑﺎﻟﻼﻡ ،ﻭ½ﺳﺎﺀ ﻏﻼﻡ ﺍﻟﺮﺟﻞ ﺯﻳﺪ¼ ﻣﺜﺎﻝ ﻟﻔﺎﻋﻠﻪ ﺍﳌﻀﺎﻑ ﺇﱃ ﺍﳌﻌﺮﻑ ﺑﺎﻟﻼﻡ ،ﻭ½ﺳﺎﺀ ﺭﺟﻼﹰ ﺯﻳﺪ¼ ﻣﺜﺎﻝ ﻟﻔﺎﻋﻠﻪ ﺍﳌﻀﻤﺮ ﺍﳌﻤﻴﺰ ﺑﻨﻜﺮﺓ ﻣﻨﺼﻮﺑﺔ.
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kﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ :ﰲ ﺍﳊﺮﻭﻑ ﻭﻗﺪ ﻣﻀﻰ ﺗﻌﺮﻳﻔﻪ ،ﻭﺃﻗﺴﺎﻣﻪ ﺳﺒﻌﺔ ﻋﺸﺮl: )(١
ﺣﺮﻭﻑ ﺍﳉﺮ ﻭﺍﳊﺮﻭﻑ ﺍﳌﺸﺒﻬﺔ ﺑﺎﻟﻔﻌﻞ ﻭﺣﺮﻭﻑ ﺍﻟﻌﻄﻒ ﻭﺣﺮﻭﻑ
ﺍﻟﺘﻨﺒﻴﻪ ﻭﺣﺮﻭﻑ ﺍﻟﻨﺪﺍﺀ ﻭﺣﺮﻭﻑ ﺍﻹﳚﺎﺏ ﻭﺣﺮﻭﻑ ﺍﻟﺰﻳﺎﺩﺓ ﻭﺣﺮﻓﺎ ﺍﻟﺘﻔﺴﲑ ﻭﺣﺮﻭﻑ ﺍﳌﺼﺪﺭ ﻭﺣﺮﻭﻑ ﺍﻟﺘﺤﻀﻴﺾ ﻭﺣﺮﻭﻑ ﺍﻟﺘﻮﻗﹼﻊ ﻭﺣﺮﻓﺎ
ﺍﻻﺳﺘﻔﻬﺎﻡ ﻭﺣﺮﻭﻑ ﺍﻟﺸﺮﻁ ﻭﺣﺮﻑ ﺍﻟﺮﺩﻉ ﻭﺗﺎﺀ ﺍﻟﺘﺄﻧﻴﺚ ﺍﻟﺴﺎﻛﻨﺔ
ﻭﺍﻟﺘﻨﻮﻳﻦ ﻭﻧﻮﻧﺎ ﺍﻟﺘﺄﻛﻴﺪ : .ﺣﺮﻭﻑ ﺍﳉﺮ ﺣﺮﻭﻑ ﻭﺿﻌﺖ ﻹﻓﻀﺎﺀ )(٢
) (١ﻗﻮﻟﻪ] :ﻭﺃﻗﺴﺎﻣﻪ[ ﺃﻱ :ﺃﻗﺴﺎﻡ ﺍﳊﺮﻑ ،ﺍﻋﻠﻢ ﺃﻥﹼ ﺃﻗﺴﺎﻡ ﺍﳊﺮﻭﻑ ﻻ ﺗﻨﺤﺼﺮ ﰲ ﺳﺒﻌﺔ ﻋﺸﺮ ﺑﻞ ﺗﺘﺰﺍﻳﺪ ﺇﱃ ﺃﺣﺪ ﻭﻋﺸﺮﻳﻦ ﻗﺴﻤﺎﹰ؛ ﻷﻧﻬﺎ ﻻ ﲣﻠﻮ ﺇﻣﺎ ﻋﺎﻣﻠﺔ ﺃﻭ ﻏﲑ ﻋﺎﻣﻠﺔ ﻓﺎﻟﻌﺎﻣﻠﺔ ﺇﻣﺎ ﻋﺎﻣﻠﺔ ﰲ ﺍﻟﻔﻌﻞ ﺃﻭ ﰲ ﺍﻻﺳﻢ ﻓﺎﻟﻌﺎﻣﻠﺔ ﰲ ﺍﻟﻔﻌﻞ ﻗﺴﻤﺎﻥ :ﺣﺮﻭﻑ ﺍﻟﻨﻮﺍﺻﺐ ،ﻭﺣﺮﻭﻑ ﺍﳉﻮﺍﺯﻡ ،ﻭﺍﻟﻌﺎﻣﻠﺔ ﰲ ﺍﻻﺳﻢ ﻻ ﲣﻠﻮ ﺇﻣﺎ ﻋﺎﻣﻠﺔ ﰲ ﺍﻻﺳﻢ ﺍﻟﻮﺍﺣﺪ ﺃﻭ ﰲ ﺍﻻﲰﲔ ﻓﺎﻟﻌﺎﻣﻠﺔ ﰲ ﺍﻻﺳﻢ ﺍﻟﻮﺍﺣﺪ ﻗﺴﻤﺎﻥ :ﺣﺮﻭﻑ ﺍﻟﻨﻮﺍﺻﺐ ،ﻭﺣﺮﻭﻑ ﺍﳉﺮ ،ﻭﺍﻟﻌﺎﻣﻠﺔ ﰲ ﺍﻻﲰﲔ ﺇﻣﺎ ﺭﺍﻓﻌﺔ ﻟﻸﻭﻝ ﻭﻧﺎﺻﺒﺔ ﻟﻠﺜﺎﱐ ﺃﻭ ﺑﺎﻟﻌﻜﺲ ﻓﺎﻷﻭﻝ ½ﻣﺎ¼ ﻭ½ﻻﹶ¼ ﺍﳌﺸﺒﻬﺘﺎﻥ ﺑـ½ﻟﹶﻴﺲ ،¼ﻭﺍﻟﺜﺎﱐ ﺇﻣﺎ ﰲ ﻛﻼﻡ ﻣﻮﺟﺐ ﺃﻭ ﰲ ﻏﲑ ﻣﻮﺟﺐ ﻓﺎﻷﻭﻝ ﺍﳊﺮﻭﻑ ﺍﳌﺸﺒﻬﺔ ﺑﺎﻟﻔﻌﻞ ،ﻭﺍﻟﺜﺎﱐ ½ﻻﹶ¼ ﺍﻟﹼﱵ ﻟﻨﻔﻲ ﺍﳉﻨﺲ ،ﻭﻏﲑ ﺍﻟﻌﺎﻣﻠﺔ ﺇﻣﺎ ﻣﻦ ﺩﻭﺍﺧﻞ ﺍﻟﻔﻌﻞ ﻓﻘﻂ ﺃﻭ ﻣﻦ ﺩﻭﺍﺧﻞ ﺍﻻﺳﻢ ﻓﻘﻂ ﺃﻭ ﻏﲑ ﳐﺘﺼﺔ ﺑﺄﺣﺪﳘﺎ ﻓﺎﻷﻭﻝ ﻻ ﳜﻠﻮ ﺇﻣﺎ ﳏﻞﹼ ﻭﺭﻭﺩﻩ ﺃﻭﻝ ﺍﻟﻔﻌﻞ ﺃﻭ ﺁﺧﺮﻩ ﻓﺈﻥ ﻛﺎﻥ ﳏﻞﹼ ﻭﺭﻭﺩﻩ ﺃﻭﻝ ﺍﻟﻔﻌﻞ ﻓﺄﻳﻀﺎﹰ ﻻ ﳜﻠﻮ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻟﺘﺤﻘﻴﻖ ﺍﻟﻔﻌﻞ ﺃﻭ ﺗﻌﻠﻴﻘﻪ ﺃﻭ ﲢﻀﻴﻀﻪ ﻓﺎﻷﻭﻝ ﺣﺮﻑ ﺍﻟﺘﻮﻗﹼﻊ ،ﻭﺍﻟﺜﺎﱐ ﺣﺮﻭﻑ ﺍﻟﺸﺮﻁ ،ﻭﺍﻟﺜﺎﻟﺚ ﺣﺮﻭﻑ ﺍﻟﺘﺤﻀﻴﺾ، ﻭﺇﻥ ﻛﺎﻥ ﳏﻞﹼ ﻭﺭﻭﺩﻩ ﺁﺧﺮ ﺍﻟﻔﻌﻞ ﻓﺄﻳﻀﺎﹰ ﻻ ﳜﻠﻮ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻟﺘﺄﻧﻴﺚ ﺍﻟﻔﻌﻞ ﺃﻭ ﺗﺄﻛﻴﺪﻩ ﻓﺎﻷﻭﻝ ﺗﺎﺀ ﺍﻟﺘﺄﻧﻴﺚ ،ﻭﺍﻟﺜﺎﱐ ﻧﻮﻧﺎ ﺍﻟﺘﺄﻛﻴﺪ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﺩﻭﺍﺧﻞ ﺍﻻﺳﻢ ﻓﻘﻂ ﻓﻬﻮ ﺣﺮﻑ ﺍﻟﺘﻨﻜﲑ ،ﻭﻫﻮ ﺍﻟﺘﻨﻮﻳﻦ ﺑﺄﻗﺴﺎﻣﻪ ﺳﻮﻯ ﺗﻨﻮﻳﻦ ﺍﻟﺘﺮﻧﻢ ،ﻭﺇﻥ ﻛﺎﻥ ﻏﲑ ﳐﺘﺺ ﺑﺄﺣﺪﳘﺎ ﻓﺄﻳﻀﺎﹰ ﻻ ﳜﻠﻮ ﺇﻣﺎ ﺃﻥ ﳜﻞﹼ ﺍﳌﻌﲎ ﺑﺴﻘﻮﻃﻪ ﺃﻭ ﻻ ﺍﻟﺜﺎﱐ ﺣﺮﻭﻑ ﺍﻟﺰﻳﺎﺩﺓ ،ﻭﺍﻷﻭﻝ ﻻ ﳜﻠﻮ ﺇﻣﺎ ﺩﺍﻝﹼ ﻋﻠﻰ ﺍﺷﺘﺮﺍﻙ ﻣﺎ ﺑﻌﺪﻩ ﻟِﻤﺎ ﻗﺒﻠﻪ ﺃﻭ ﻻ ﻓﺎﻷﻭﻝ ﺍﳊﺮﻭﻑ ﺍﻟﻌﺎﻃﻔﺔ ،ﻭﺍﻟﺜﺎﱐ ﻻ ﳜﻠﻮ ﺇﻣﺎ ﻹﻳﻘﺎﻅ ﺍﳌﺨﺎﻃﹶﺐ ﺃﻭ ﻟﺰﺟﺮﻩ ﺃﻭ ﻟﺸﻚ ﺍﳌﺘﻜﻠﹼﻢ ﺃﻭ ﻹﳚﺎﺏ ﻣﺎ ﻗﺒﻠﻪ ﺃﻭ ﻟﺘﻌﻴﲔ ﺍﳌﺒﻬﻢ ﺃﻭ ﻟﺘﺄﻭﻳﻞ ﺍﳌﺮﻛﹼﺐ ﺑﺎﳌﻔﺮﺩ ﻓﺎﻷﻭﻝ ﺣﺮﻭﻑ ﺍﻟﺘﻨﺒﻴﻪ ،ﻭﺍﻟﺜﺎﱐ ﺣﺮﻑ ﺍﻟﺮﺩﻉ ،ﻭﺍﻟﺜﺎﻟﺚ ﺣﺮﻓﺎ ﺍﻻﺳﺘﻔﻬﺎﻡ، ﻭﺍﻟﺮﺍﺑﻊ ﺣﺮﻭﻑ ﺍﻹﳚﺎﺏ ،ﻭﺍﳋﺎﻣﺲ ﺣﺮﻓﺎ ﺍﻟﺘﻔﺴﲑ ،ﻭﺍﻟﺴﺎﺩﺱ ﺣﺮﻭﻑ ﺍﳌﺼﺪﺭ" .ﺳﻦ". ) (٢ﻗﻮﻟﻪ] :ﺣﺮﻭﻑ ﺍﳉﺮ [ﻛﺎﻥ ﺍﻷﻧﺴﺐ ﺗﻘﺪﱘ ﺍﳊﺮﻭﻑ ﺍﳌﺸﺒﻬﺔ ﺑﺎﻟﻔﻌﻞ ﻋﻠﻰ ﺣﺮﻭﻑ ﺍﳉﺮ ﻋﻠﻰ ﻃﺒﻖ
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kﺍﻟﻔﻌﻞ ﻭﺷﺒﻬﻪ ﺃﻭ ﻣﻌﲎ ﺍﻟﻔﻌﻞ ﺇﱃ ﻣﺎ ﺗﻠﻴﻪ ﳓﻮ½ :ﻣﺮﺭﺕ ﺑﺰﻳﺪ¼ ﻭ½ﺃﻧﺎ ﻣﺎﺭl )(١
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ﺑﺰﻳﺪ¼ ﻭ½ﻫﺬﺍ ﰲ ﺍﻟﺪﺍﺭ ﺃﺑﻮﻙ¼ ﺃﻱ :ﺃﺷﲑ ﺇﻟﻴﻪ ﻓﻴﻬﺎ ،ﻭﻫﻲ ﺗﺴﻌﺔ ﻋﺸﺮ ﺣﺮﻓﺎﹰ:
½ﻣﻦ¼ ﻭﻫﻲ ﻻﺑﺘﺪﺍﺀ ﺍﻟﻐﺎﻳﺔ ،ﻭﻋﻼﻣﺘﻪ ﺃﻥ ﻳﺼﺢ ﰲ ﻣﻘﺎﺑﻠﺘﻪ ﺍﻻﻧﺘﻬﺎﺀ ﻛﻤﺎ )(٣
ﺗﻘﻮﻝ½ :ﺳﺮﺕ ﻣﻦ ﺍﻟﺒﺼﺮﺓ ﺇﱃ ﺍﻟﻜﻮﻓﺔ¼ ،ﻭﻟﻠﺘﺒﻴﲔ ﻭﻋﻼﻣﺘﻪ ﺃﻥ ﻳﺼﺢ ﻭﺿﻊ )(٤
ﺗﻘﺪﱘ ﺍﳌﺮﻓﻮﻉ ﻭﺍﳌﻨﺼﻮﺏ ﻋﻠﻰ ﺍﺮﻭﺭ ﺇﻻﹼ ﺃﻧﻪ ﻗﺪﻣﻬﺎ ﻋﻠﻴﻬﺎ ﻣﺮﺍﻋﺎﺓ ﻷﺻﺎﻟﺘﻬﺎ ﰲ ﺍﻟﻌﻤﻞ ﻭﻓﺮﻋﻴﺘﻬﺎ ﻓﻴﻪ، ﺃﻭ ﻟﻜﺜﺮﺓ ﺩﻭﺭﻫﺎ ﰲ ﺍﻟﻜﻼﻡ ،ﺃﻭ ﻗﺪﻣﻬﺎ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻷﻗﺴﺎﻡ؛ ﻷﺎ ﻛﺜﲑﺓ ﻭﺍﻟﻌﺰﺓ ﻟﻠﺘﻜﺎﺛﺮ ،ﻭﺇﻧﻤﺎ ﲰﻴﺖ ½ﺣﺮﻭﻑ ﺍﳉﺮ¼؛ ﻷﻧﻬﺎ ﲡﺮ ﺍﻷﲰﺎﺀ ﻭﲡﺮ ﻣﻌﺎﱐ ﺍﻷﻓﻌﺎﻝ ﺇﱃ ﻣﺪﺧﻮﳍﺎ ،ﻭﺗﺴﻤﻰ ½ﺣﺮﻭﻑ ﺍﻹﺿﺎﻓﺔ¼
ﺃﻳﻀﺎﹰ؛ ﻷﻧﻬﺎ ﺗﻀﻴﻒ ﺍﻟﻔﻌﻞ ﺃﻭ ﺷﺒﻬﻪ ﺃﻭ ﻣﻌﻨﺎﻩ ﺇﱃ ﻣﺎ ﺗﻠﻴﻪ ،ﰒﹼ ﺍﻋﻠﻢ ﺃﻥﹼ ﺍﳊﺮﻭﻑ ﺍﳉﺎﺭﺓ ﻋﻠﻰ ﺛﻠﺜﺔ ﺃﻗﺴﺎﻡ ﺍﻷﻭﻝ ﺣﺮﻭﻑ ﻓﻘﻂ ﻭﻫﻲ ﻋﺸﺮﺓ½ :ﻣﻦ ﻭﺇﱃ ﻭﺣﺘﻰ ﻭﰲ ﻭﺍﻟﺒﺎﺀ ﻭﺍﻟﻼﻡ ﻭﺭﺏ ﻭﻭﺍﻭﺭﺏ ﻭﻭﺍﻭﺍﻟﻘﺴﻢ ﻭﺗﺎﺀ ﺍﻟﻘﺴﻢ¼ ،ﻭﺍﻟﺜﺎﱐ ﻣﺸﺘﺮﻙ ﺑﲔ ﺍﳊﺮﻓﻴﺔ ﻭﺍﻻﲰﻴﺔ ﻭﻫﻲ ﲬﺴﺔ½ :ﻋﻦ ﻭﻋﻠﻰ ﻭﺍﻟﻜﺎﻑ ﻭﻣﺬ ﻭﻣﻨﺬ¼ ،ﻭﺍﻟﺜﺎﻟﺚ ﻣﺸﺘﺮﻙ ﺑﲔ ﺍﳊﺮﻓﻴﺔ ﻭﺍﻟﻔﻌﻠﻴﺔ ﻭﻫﻲ ﺛﻠﺜﺔ½ :ﺧﻼ ﻭﻋﺪﺍ ﻭﺣﺎﺷﺎ¼" .ﺳﻦ".
) (١ﻗﻮﻟﻪ] :ﻹﻓﻀﺎﺀ ﺍﻟﻔﻌﻞ[ ﺍﻹﻓﻀﺎﺀ ﻫﻮ ﺍﻟﻮﺻﻮﻝ ﺃﻱ :ﻟﻴﺼﻞ ﺍﻟﻔﻌﻞ ﺃﻭﺷﺒﻬﻪ ﺃﻭ ﻣﻌﻨﺎﻩ ﺇﱃ ﻣﺎ ﺗﻠﻴﻪ ،ﻭﻟﻮ ﻗﺎﻝ: ½ﻟﻺﻓﻀﺎﺀ ﺑﺎﻟﻔﻌﻞ¼ ﻣﻜﺎﻥ ﻗﻮﻟﻪ½ :ﻹﻓﻀﺎﺀ ﺍﻟﻔﻌﻞ¼ ﻟﻜﺎﻥ ﺃﻭﱃ ﻟﻴﻜﻮﻥ ﲟﻌﲎ ﺍﻹﻳﺼﺎﻝ" .ﻱ".
) (٢ﻗﻮﻟﻪ] :ﻣﻌﲎ ﺍﻟﻔﻌﻞ[ ﺃﻱ :ﻛﻞﹼ ﺷﺊ ﺍﺳﺘﻨﺒﻂ ﻣﻨﻪ ﻣﻌﲎ ﺍﻟﻔﻌﻞ ﻭﱂ ﻳﻜﻦ ﻣﻦ ﺗﺮﻛﻴﺒﻪ ﻛﺎﻟﻈﺮﻭﻑ ﻭﺍﳉﺎ ﺭ ﻭﺍﺮﻭﺭ ﻭﺍﻟﻨﺪﺍﺀ ﻭﺍﻟﺘﻨﺒﻴﻪ ﻭﺍﺳﻢ ﺍﻹﺷﺎﺭﺓ ﻭﺍﺳﻢ ﺍﻟﻔﻌﻞ ﻭﺍﻟﺘﻤﻨﻲ ﻭﺍﻟﺘﺮﺟﻲ ﻭﺍﻟﺘﺸﺒﻴﻪ ﻭﳓﻮ ﺫﻟﻚ ﳑﺎ ﻳﺪﻝﹼ ﻋﻠﻰ ﻣﻌﲎ ﺍﻟﻔﻌﻞ ،ﻭﺍﻷﻭﻝ ﻣﻦ ﺍﻷﻣﺜﻠﺔ ﺍﻟﺜﻠﺜﺔ ﰲ ﺍﳌﱳ ﻹﻓﻀﺎﺀ ﺍﻟﻔﻌﻞ ﻭﺍﻟﺜﺎﱐ ﻣﻨﻬﺎ ﻹﻓﻀﺎﺀ ﺷﺒﻪ ﺍﻟﻔﻌﻞ ﻭﺍﻟﺜﺎﻟﺚ ﻹﻓﻀﺎﺀ ﻣﻌﲎ ﺍﻟﻔﻌﻞ" .ﻱ". ) (٣ﻗﻮﻟﻪ½] :ﻣِﻦ [¼ﺃﻱ :ﺃﻭﳍﺎ ½ﻣﻦ¼ ،ﻗﺪﻣﻬﺎ ﻋﻠﻰ ﺳﺎﺋﺮ ﺣﺮﻭﻑ ﺍﳉﺮ؛ ﻷﻧﻬﺎ ﻟﻼﺑﺘﺪﺍﺀ ﻓﻬﻲ ﺍﻷﻭﱃ ﺑﺎﻻﺑﺘﺪﺍﺀ، ﻭﻫﻲ ﻣﻮﺿﻮﻋﺔ ﻻﺑﺘﺪﺍﺀ ﺍﻟﻐﺎﻳﺔ ﺃﻱ :ﺍﻟﻨﻬﺎﻳﺔ ،ﻓﻼ ﺗﺴﺘﻌﻤﻞ ﰲ ﺍﺑﺘﺪﺍﺀ ﻻ ﺎﻳﺔ ﻟﻪ ،ﰒﹼ ﻫﺬﺍ ﺍﻻﺑﺘﺪﺍﺀ ﺇﻣﺎ ﻣﻦ ﺍﳌﻜﺎﻥ ﳓﻮ½ :ﺳﺮﺕ ﻣﻦ ﺍﻟﺒﺼﺮﺓ ﺇﱃ ﺍﻟﻜﻮﻓﺔ¼ ﺃﻭ ﻣﻦ ﺍﻟﺰﻣﺎﻥ ﳓﻮ½ :ﺻﻤﺖ ﻣﻦ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﺇﱃ ﻳﻮﻡ ﺍﳋﻤﻴﺲ¼ ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺍﻟﻜﻮﻓﻴﲔ ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﺎﻟﻚ :ﻫﻮ ﺍﻟﺼﺤﻴﺢ ،ﻭﻗﺎﻝ ﺍﻟﺒﺼﺮﻳﻮﻥ :ﺇﻧﻬﺎ ﻟﻼﺑﺘﺪﺍﺀ ﰲ ﻏﲑ ﺍﻟﺰﻣﺎﻥ ،ﻭﻗﺪ ﲡﺊ ﺮﺩ ﺍﻻﺑﺘﺪﺍﺀ ﻣﻦ ﻏﲑ ﻗﺼﺪ ﺇﱃ ﺍﻧﺘﻬﺎﺀ ﳐﺼﻮﺹ ﻣﻊ ﺻﺤﺔ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻣﻘﺎﺑﻠﺘﻬﺎ ﺍﻻﻧﺘﻬﺎﺀ ﻛﻤﺎ ﺗﻘﻮﻝ½ :ﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﻦ ﺍﻟﺮﺟﻴﻢ¼ ﻓﺈﻥﹼ ﻣﻌﲎ ½ﺃﻋﻮﺫ ﺑﺎﷲ¼½ :ﺍﻟﺘﺠﺊ ﺇﻟﻴﻪ¼" .ﻱ".
) (٤ﻗﻮﻟﻪ] :ﻭﻟﻠﺘﺒﻴﲔ[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﻟﻼﺑﺘﺪﺍﺀ¼ ﺃﻱ :ﻭﲡﺊ ½ﻣِﻦ ¼ﻟﻠﺘﺒﻴﲔ ﺃﻳﻀﺎﹰ ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﻮﺿﻮﻋﺎﹰ ﻟﻪ
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kﻟﻔﻆ ½ﺍﻟﺬﻱ¼ ﻣﻜﺎﻧﻪ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻓﹶﺎﺟﺘﻨِﺒﻮﺍ ﺍﻟﺮﺟﺲ ﻣِﻦ ﺍﻟﹾﺄﹶﻭﺛﹶﺎﻥِ﴾l ]ﺍﳊﺞ ،[٣٠ :ﻭﻟﻠﺘﺒﻌﻴﺾ ﻭﻋﻼﻣﺘﻪ ﺃﻥ ﻳﺼﺢ ﻟﻔﻆ ½ﺑﻌﺾ¼ ﻣﻜﺎﻧﻪ ﳓﻮ: )(١
½ﺃﺧﺬﺕ ﻣﻦ ﺍﻟﺪﺭﺍﻫﻢ¼ ،ﻭﺯﺍﺋﺪﺓ ﻭﻋﻼﻣﺘﻪ ﺃﻥ ﻻ ﳜﺘﻞﹼ ﺍﳌﻌﲎ ﺑﺈﺳﻘﺎﻃﻬﺎ )(٢
ﻛﻤﺎ ﻫﻮ ﻣﺬﻫﺐ ﺍﳉﻤﻬﻮﺭ ،ﺃﻭ ﻛﺎﻥ ﺭﺍﺟﻌﺎﹰ ﺇﱃ ﻣﻌﲎ ﺍﻻﺑﺘﺪﺍﺀ ﻛﻤﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟﺰﳐﺸﺮﻱ ،ﻭﺍﻟﺘﺒﻴﲔ ﺇﻇﻬﺎﺭ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺃﻣﺮ ﻣﺒﻬﻢ ،ﻭﻋﻼﻣﺘﻪ ﺃﻥ ﻳﺼﺢ ﻭﺿﻊ ﺍﳌﻮﺻﻮﻝ ﰲ ﻣﻮﺿﻌﻪ ﳓﻮ﴿ :ﻓﹶﺎﺟﺘﻨِﺒﻮﺍ ﺍﻟﺮﺟﺲ ﻣِﻦ ﺍﻟﹾﺄﹶﻭﺛﹶﺎﻥِ﴾]ﺍﳊﺞ [٣٠:ﻓﺈﻧﻪ ﻳﺼﺢ ﺃﻥ ﻳﻘﺎﻝ :ﻓﺎﺟﺘﻨﺒﻮﺍ ﺍﻟﺮﺟﺲ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻮﺛﻦ" .ﺗﻚ" ﻭﻏﲑﻩ.
) (١ﻗﻮﻟﻪ] :ﻭﻟﻠﺘﺒﻌﻴﺾ[ ﺃﻱ :ﻭﻗﺪ ﲡﺊ ½ﻣِﻦ ¼ﻟﻠﺘﺒﻌﻴﺾ ،ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻣﻮﺿﻮﻋﺎﹰ ﻟﻪ ﻭﺃﻥ ﻳﻜﻮﻥ ﺭﺍﺟﻌﺎﹰ ﺇﱃ ﺍﻻﺑﺘﺪﺍﺀ ﻛﻤﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﳌﱪﺩ ﻭﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ ﻭﺍﻟﺰﳐﺸﺮﻱ؛ ﻷﻥﹼ ½ﺍﻟﺪﺭﺍﻫﻢ¼ ﰲ ﻗﻮﻟﻚ½ :ﺃﺧﺬﺕ ﻣﻦ ﺍﻟﺪﺭﺍﻫﻢ¼ ﻣﺒﺪﺃ ﺍﻷﺧﺬ ،ﻭﻋﻼﻣﺘﻪ ﺃﻥ ﻳﺼﺢ ﻭﺿﻊ ﻟﻔﻆ ½ﺑﻌﺾ¼ ﻣﻜﺎﻧﻪ ﳓﻮ½ :ﺃﺧﺬﺕ ﻣﻦ ﺍﻟﺪﺭﺍﻫﻢ¼ ﺃﻱ: ﺑﻌﺾ ﺍﻟﺪﺭﺍﻫﻢ" .ﺗﻚ" ﻭﻏﲑﻩ.
) (٢ﻗﻮﻟﻪ] :ﻭﺯﺍﺋﺪﺓ[ ﻣﺮﻓﻮﻉ ﻋﻠﻰ ﺍﳋﱪﻳﺔ ﻋﻠﻰ ﺃﻧﻪ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﻻﺑﺘﺪﺍﺀ ﺍﻟﻐﺎﻳﺔ¼ ،ﻭﺍﻟﺰﺍﺋﺪﺓ ﻣﺎ ﻟﻮ ﺃﺳﻘﻂ ﻻﺳﺘﻘﺎﻡ ﺍﳌﻌﲎ ،ﻭﻓﺎﺋﺪﺗﻪ ﺍﻟﺘﺄﻛﻴﺪ ﻏﺎﻟﺒﺎﹰ ﻛﻤﺎ ﻫﻮ ﺷﺄﻥ ﺍﳊﺮﻭﻑ ﺍﻟﺰﺍﺋﺪﺓ ،ﻭﻻ ﺗﺰﺍﺩ ½ﻣِﻦ ¼ﰲ ﺍﻟﻜﻼﻡ ﺍﳌﻮﺟﺐ ﻋﻨﺪ ﺍﻟﺒﺼﺮﻳﲔ ﺧﻼﻓﺎﹰ ﻟﻠﻜﻮﻓﻴﲔ ﻭﺍﻷﺧﻔﺶ ﻓﺈﻧﻬﻢ ﺟﻮﺯﻭﺍ ﺯﻳﺎﺩﺎ ﰲ ﺍﻟﻜﻼﻡ ﺍﳌﻮﺟﺐ ﺃﻳﻀﺎﹰ ،ﻭﺍﺳﺘﺪﻟﹼﻮﺍ ﻋﻠﻰ ﺫﻟﻚ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻳﻐﻔِﺮ ﻟﹶﻜﹸﻢ ﻣِﻦ ﺫﹸﻧﻮﺑِﻜﹸﻢ]﴾ﻧﻮﺡ [٤ :ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ: ﴿ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﻳﻐﻔِﺮ ﺍﻟﺬﱡﻧﻮﺏ ﺟﻤِﻴﻌﺎﹰ﴾]ﺍﻟﺰﻣﺮ ،[٥٣ :ﻭﺑﻘﻮﻝ ﺍﻟﻌﺮﺏ½ :ﻗﺪ ﻛﺎﻥ ﻣﻦ ﻣﻄﺮ¼ ﺃﻱ :ﻗﺪ ﻛﺎﻥ ﻣﻄﺮ ،ﻭﺃﺟﻴﺐ ﻋﻦ ﺍﻵﻳﺔ ﺑﺄﻥﹼ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻳﻐﻔِﺮ ﻟﹶﻜﹸﻢ ﻣِﻦ ﺫﹸﻧﻮﺑِﻜﹸﻢ ﴾ﺧﻄﺎﺏ ﻷﻣﺔ ﻧﻮﺡ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﻭﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﻳﻐﻔِﺮ ﺍﻟﺬﱡﻧﻮﺏ ﺟﻤِﻴﻌﺎﹰ﴾ ﻷﻣﺔ ﳏﻤﺪ ﻋﻠﻴﻪ ﺃﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺘﺴﻠﻴﻢ ﻭﻏﻔﺮﺍﻥ ﲨﻴﻊ ﺫﻧﻮﺏ ﺃﻣﺘﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻻ ﻳﻮﺟﺐ ﻏﻔﺮﺍﻥ ﲨﻴﻊ ﺫﻧﻮﺏ ﺃﻣﺔ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻓﻌﻠﻢ ﺃﻥﹼ ﻛﻠﻤﺔ ½ﻣِﻦ ¼ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻳﻐﻔِﺮ ﻟﹶﻜﹸﻢ ﻣِﻦ ﺫﹸﻧﻮﺑِﻜﹸﻢ ﴾ﻟﻠﺘﺒﻌﻴﺾ ﻻ ﻟﻠﺰﻳﺎﺩﺓ ،ﻭﺃﺟﺎﺏ ﺍﳌﺺ ﻋﻦ ﻗﻮﳍﻢ ﺑﻘﻮﻟﻪ :ﻭﺃﻣﺎ ﻗﻮﳍﻢ½ :ﻗﺪ ﻛﺎﻥ ﻣﻦ ﻣﻄﺮ¼ ﻭﺷﺒﻬﻪ ﳑﺎ ﻳﺘﻮﻫﻢ ﻣﻨﻪ ﺯﻳﺎﺩﺓ ½ﻣِﻦ ¼ﰲ ﺍﻟﻜﻼﻡ ﺍﳌﻮﺟﺐ ﻓﻤﺘﺄﻭﻝ ﺑﺎﳊﻤﻞ ﻋﻠﻰ ﺍﻟﺘﺒﻌﻴﺾ ﺃﻱ½ :ﻗﺪ ﻛﺎﻥ ﺑﻌﺾ ﻣﻄﺮ¼ ﺃﻭ ﻋﻠﻰ ﺍﻟﺘﺒﻴﲔ ﺃﻱ½ :ﻗﺪ ﻛﺎﻥ ﺷﺊ ﻣﻦ ﻣﻄﺮ¼ ،ﺃﻭ ﻫﻮ ﻭﺍﺭﺩ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳊﻜﺎﻳﺔ ﻛﺄﻥﹼ ﻗﺎﺋﻼﹰ ﻗﺎﻝ½ :ﻫﻞ ﻛﺎﻥ ﻣﻦ ﻣﻄﺮ¼ ﻓﺄﺟﺎﺏ ﺑﺄﻧﻪ ﻗﺪ ﻛﺎﻥ ﻣﻦ ﻣﻄﺮ ،ﻭﻗﺪ ﲡﺊ ½ﻣِﻦ ¼ﲟﻌﲎ ½ﻓِﻲ¼ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺇِﺫﹶﺍ ﻧﻮﺩِﻱ ﻟِﻠﺼﻠﹶﺎﺓِ ﻣِﻦ ﻳﻮﻡِ ﺍﻟﹾﺠﻤﻌﺔِ﴾ ]ﺍﳉﻤﻌﺔ [٩ :ﺃﻯ :ﰲ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ،ﻭﲟﻌﲎ ﺍﻟﺒﺎﺀ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻳﻨﻈﹸﺮﻭﻥﹶ ﻣِﻦ ﻃﹶﺮﻑٍ ﺧﻔِﻲ] ﴾ﺍﻟﺸﻮﺭﻯ [٤٥ :ﺃﻱ :ﺑﻄﺮﻑ ﺧﻔﻲ ،ﻭﲟﻌﲎ ﺍﻟﺒﺪﻝ
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٢٢٤
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kﳓﻮ½ :ﻣﺎ ﺟﺎﺀﱐ ﻣﻦ ﺃﺣﺪ¼ ،ﻭﻻ ﺗﺰﺍﺩ ½ﻣﻦ¼ ﰲ ﺍﻟﻜﻼﻡ ﺍﳌﻮﺟﺐ ﺧﻼﻓﺎﹰl ﻟﻠﻜﻮﻓﻴﲔ ،ﻭﺃﻣﺎ ﻗﻮﳍﻢ½ :ﻗﺪ ﻛﺎﻥ ﻣﻦ ﻣﻄﺮ¼ ﻭﺷﺒﻬﻪ ﻓﻤﺘﺄﻭﻝ ،ﻭ½ﺇﱃ¼ ﻭﻫﻲ )(١
ﻻﻧﺘﻬﺎﺀ ﺍﻟﻐﺎﻳﺔ ﻛﻤﺎ ﻣﺮ ،ﻭﲟﻌﲎ ½ﻣﻊ¼ ﻗﻠﻴﻼﹰ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻓﺎﻏﹾﺴِﻠﹸﻮﺍﹾ )(٢
ﻭﺟﻮﻫﻜﹸﻢ ﻭﺃﹶﻳﺪِﻳﻜﹸﻢ ﺇِﻟﹶﻰ ﺍﻟﹾﻤﺮﺍﻓِﻖِ﴾]ﺍﳌﺎﺋﺪﺓ ،[٦ :ﻭ½ﺣﺘﻰ¼ ﻭﻫﻲ ﻣﺜﻞ )( ٣
½ﺇﱃ¼ ﳓﻮ½ :ﳕﺖ ﺍﻟﺒﺎﺭﺣﺔ ﺣﺘﻰ ﺍﻟﺼﺒﺎﺡ¼ ،ﻭﲟﻌﲎ ½ﻣﻊ¼ ﻛﺜﲑﺍﹰ ﳓﻮ:
ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺃﹶﺭﺿِﻴﺘﻢ ﺑِﺎﻟﹾﺤﻴﺎﺓِ ﺍﻟﺪﻧﻴﺎ ﻣِﻦ ﺍﻵﺧِﺮﺓِ﴾ ]ﺍﻟﺘﻮﺑﺔ [٣٨ :ﺃﻱ :ﺑﺪﻝ ﺍﻵﺧﺮﺓ ،ﻭﲟﻌﲎ ½ﻋﻠﹶﻰ¼ ﻋﻠﻰ ﻗﻮﻝ ﺍﳉﻮﻫﺮﻱ ﳓﻮ :ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﻭﻧﺼﺮﻧﺎﻩ ﻣِﻦ ﺍﻟﹾﻘﹶﻮﻡِ﴾ ]ﺍﻷﻧﺒﻴﺎﺀ [٧٧ :ﺃﻱ :ﻋﻠﻰ ﺍﻟﻘﻮﻡ، ﻭﻟﻠﻘﺴﻢ ﳓﻮ½ :ﻣُِﻦ ﺭﺑﻲ ﻷﻓﻌﻠﻦ ﻛﺬﺍ¼ ﺑﻜﺴﺮ ﺍﳌﻴﻢ ﻭﺿﻤﻬﺎ ،ﻭﻟﻼﻧﺘﻬﺎﺀ ﻋﻠﻰ ﻗﻮﻝ ﺍﳊﺪﻳﱯ ﳓﻮ: ½ﻗﺮﺑﺖ ﻣﻨﻪ¼ ﺃﻱ :ﻗﺮﺑﺖ ﺇﻟﻴﻪ ،ﻭﻟﻠﻔﺼﻞ ﺇﺫﺍ ﺩﺧﻠﺖ ﻋﻠﻰ ﺛﺎﱐ ﺍﳌﺘﻀﺎﺩﻳﻦ ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﺍﻟﻠﹼﻪ ﻳﻌﻠﹶﻢ ﺍﻟﹾﻤﻔﹾﺴِﺪ ﻣِﻦ ﺍﻟﹾﻤﺼﻠِﺢِ﴾ ]ﺍﻟﺒﻘﺮﺓ ،[٢٢٠ :ﻭﲟﻌﲎ ﺍﻟﻼﺳﺘﻐﺮﺍﻕ ﳓﻮ½ :ﻣﺎ ﺟﺎﺀﱐ ﻣﻦ ﺭﺟﻞ¼ ﻭ½ﻣِﻦ ¼ﻫﺬﻩ ﻣﻦ ﺣﻴﺚ ﺇﻧﻬﺎ ﺗﻔﻴﺪ ﻣﻌﲎ ﺍﻟﻼﺳﺘﻐﺮﺍﻕ ﱂ ﺗﻜﻦ ﺯﺍﺋﺪﺓ ﻓﺈﻧﻚ ﻟﻮ ﺣﺬﻓﺘﻬﺎ ﻛﺎﻥ ﺍﳌﻌﲎ ﻧﻔﻲ ﺍﺊ ﻋﻦ ﺭﺟﻞ ﻭﺍﺣﺪ ﳓﻮ½ :ﻣﺎ ﺟﺎﺀﱐ ﺭﺟﻞ ﺑﻞ ﺭﺟﻼﻥ¼ ،ﻭﻣﻦ ﺣﻴﺚ ﺇﻥﹼ ﺃﺻﻞ ﺍﻟﻜﻼﻡ ﻣﺴﺘﻘﻴﻢ ﺑﺪﻭﺎ ﻛﺎﻧﺖ ﺯﺍﺋﺪﺓ ،ﲞﻼﻑ ½ﻣِﻦ ¼ﺍﻟﹼﱵ ﰲ ﻗﻮﻟﻚ½ :ﻣﺎ ﺟﺎﺀﱐ ﻣﻦ ﺃﺣﺪ¼ ﻓﺈﻧﻬﺎ ﺯﺍﺋﺪﺓ ﺍﻟﺒﺘﺔ؛ ﻷﻥﹼ ½ﺃﺣﺪﺍﹰ¼ ﻻ ﻳﺴﺘﻌﻤﻞ ﺇﻻﹼ ﰲ ﺍﻟﻌﻤﻮﻡ ﻭﺍﻟﻨﻔﻲ" .ﺭﺽ" ﻭﻏﲑﻩ. ) (١ﻗﻮﻟﻪ] :ﻭ½ﺇﱃ¼[ ﺃﻱ :ﻭﺛﺎﻧﻴﻬﺎ ½ﺇﱃ¼ ﻭﻫﻲ ﻣﻮﺿﻮﻋﺔ ﻻﻧﺘﻬﺎﺀ ﺍﻟﻐﺎﻳﺔ ﺃﻱ :ﻻﻧﺘﻬﺎﺀ ﺍﳌﻐﻴﺎ ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻻﻧﺘﻬﺎﺀ ﰲ ﺍﳌﻜﺎﻥ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻓﺎﻏﹾﺴِﻠﹸﻮﺍﹾ ﻭﺟﻮﻫﻜﹸﻢ ﻭﺃﹶﻳﺪِﻳﻜﹸﻢ ﺇِﻟﹶﻰ ﺍﻟﹾﻤﺮﺍﻓِﻖِ﴾]ﺍﳌﺎﺋﺪﺓ [٦ :ﺃﻭ ﰲ ﺍﻟﺰﻣﺎﻥ ﳓﻮ﴿:ﺃﹶﺗِﻤﻮﺍﹾ ﺍﻟﺼﻴﺎﻡ ﺇِﻟﹶﻰ ﺍﻟﱠﻠﻴﻞِ﴾]ﺍﻟﺒﻘﺮﺓ [١٨٧ :ﺃﻭ ﰲ ﻏﲑﳘﺎ ﳓﻮ½ :ﻗﻠﱯ ﺇﻟﻴﻚ¼ ﻓﺈﻥﹼ ﺍﻟﻘﻠﺐ ﻣﻨﺘﻪ ﺇﱃ ﺍﳌﺨﺎﻃﺐ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﺸﻮﻕ ﻭﺍﳌﻴﻞ ،ﻭﻗﺎﻝ ﺍﻟﺒﻌﺾ :ﻳﺪﺧﻞ ﻣﺎ ﺑﻌﺪ ½ﺇﱃ¼ ﰲ ﻣﺎ ﻗﺒﻠﻬﺎ ﺇﻥ ﻛﺎﻥ ﺟﻨﺴﺎﹰ ﻟﻪ ﻛﺎﳌﺮﺍﻓﻖ ﰲ ﺍﻟﻐﺴﻞ ﻭﺇﻻﹼ ﻓﻼ ﻛﺎﻟﻠﻴﻞ ﰲ ﺍﻟﺼﻮﻡ" .ﻭ" ﻭﻏﲑﻩ. ) (٢ﻗﻮﻟﻪ] :ﻭﲟﻌﲎ ½ﻣﻊ¼[ ﺃﻱ :ﻭﲡﺊ ½ﺇﱃ¼ ﲟﻌﲎ ½ﻣﻊ¼ ﻗﻠﻴﻼﹰ ﺃﻱ :ﳎﻴﺌﺎﹰ ﻗﻠﻴﻼﹰ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﻭﻻﹶ ﺗﺄﹾﻛﹸﻠﹸﻮﺍﹾ ﺃﹶﻣﻮﺍﻟﹶﻬﻢ ﺇِﻟﹶﻰ ﺃﹶﻣﻮﺍﻟِﻜﹸﻢ] ﴾ﺍﻟﻨﺴﺎﺀ [٢ :ﺃﻱ :ﻣﻊ ﺃﻣﻮﺍﻟﻜﻢ.
) (٣ﻗﻮﻟﻪ] :ﻭ½ﺣﺘﻰ¼[ ﺃﻱ :ﻭﺛﺎﻟﺜﻬﺎ ½ﺣﺘﻰ¼ ﻭﻫﻲ ﻣﺜﻞ ½ﺇﱃ¼ ﰲ ﻛﻮﺎ ﻣﻮﺿﻮﻋﺔ ﻻﻧﺘﻬﺎﺀ ﺍﻟﻐﺎﻳﺔ ،ﻭﲟﻌﲎ ½ﻣﻊ¼ ﻛﺜﲑﺍﹰ ﺃﻱ :ﳎﻴﺌﺎﹰ ﻛﺜﲑﺍﹰ ﻓﻴﺪﺧﻞ ﻣﺎ ﺑﻌﺪﻫﺎ ﻓﻴﻤﺎ ﻗﺒﻠﻬﺎ ﳓﻮ½ :ﻗﺪﻡ ﺍﳊﺎﺝ ﺣﺘﻰ ﺍﳌﺸﺎﺓ¼ ،ﻭﰲ ﻗﻮﻟﻪ½ :ﻛﺜﲑﺍﹰ¼ ﺇﺷﺎﺭﺓ ﺇﱃ ﻗﻠﹼﺔ ﳎﺊ ½ﺣﺘﻰ¼ ﲟﻌﲎ ½ﺇﱃ¼" .ﻱ"ﻭﻏﲑﻩ.
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kﻗﺪﻡ ﺍﳊﺎﺝ ﺣﺘﻰ ﺍﻟﹾﻤﺸﺎﺓ¼ ،ﻭﻻ ﺗﺪﺧﻞ ﺇﻻﹼ ﻋﻠﻰ ﺍﻟﻈﺎﻫﺮ ﻓﻼ ﻳﻘﺎﻝ½ :ﺣﺘﺎﻩ¼l ½ )(١
ﺧﻼﻓﺎﹰ ﻟﻠﻤﺒﺮﺩ ،ﻭﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ ﺷﻌﺮ:
ﻓﹶﻼﹶ ﻭﺍﷲِ ﻻﹶ ﻳﺒﻘﹶﻰ ﺃﹸﻧﺎﺱ ﻓﹶﺘﻰ ﺣﺘﺎﻙ ﻳﺎ ﺍﺑﻦ ﺃﹶﺑِﻲ ﺯِﻳﺎﺩ ﺷﺎﺫﹼ ،ﻭ½ﰲ¼ ﻭﻫﻲ ﻟﻠﻈﺮﻓﻴﺔ ﳓﻮ½ :ﺯﻳﺪ ﰲ ﺍﻟﺪﺍﺭ¼ ﻭ½ﺍﳌﺎﺀ ﰲ ﺍﻟﻜﻮﺯ¼، )(٢
ﻭﲟﻌﲎ ½ﻋﻠﻰ¼ ﻗﻠﻴﻼ ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻟﹶﹸﺄﺻﻠﱢﺒﻨﻜﹸﻢ ﻓِﻲ ﺟﺬﹸﻭﻉِ )( ٣
ﺍﻟﻨﺨﻞِ﴾]ﻃﻪ ،[٧١ :ﻭ½ﺍﻟﺒﺎﺀ¼ ﻭﻫﻰ ﻟﻺﻟﺼﺎﻕ ﳓﻮ½ :ﻣﺮﺭﺕ ﺑﺰﻳﺪ¼ ﺃﻱ: )(٤
ﺍﻟﺘﺼﻖ ﻣﺮﻭﺭﻱ ﲟﻮﺿﻊ ﻳﻘﺮﺏ ﻣﻨﻪ ﺯﻳﺪ...............................،
) (١ﻗﻮﻟﻪ] :ﻭﻻ ﺗﺪﺧﻞ[ ﺃﻱ½ :ﺣﺘﻰ¼ ﺇﻻﹼ ﻋﻠﻰ ﺍﻟﻈﺎﻫﺮ ،ﻭﺇﺫﺍ ﺍﻣﺘﻨﻊ ﺩﺧﻮﳍﺎ ﻋﻠﻰ ﻏﲑ ﺍﻟﻈﺎﻫﺮ ﻓﻼ ﻳﻘﺎﻝ½ :ﺣﺘﺎﻩ¼ ﻭ½ﺣﺘﺎﻙ¼ ﺧﻼﻓﺎﹰ ﻟﻠﻤﱪﺩ ﻓﺈﻧﻪ ﺃﺟﺎﺯ ﺩﺧﻮﳍﺎ ﻋﻠﻰ ﺍﳌﻀﻤﺮ ﻛـ½ﺇﱃ¼ ﻣﺴﺘﺪﻻ ﺑﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ ﺍﻟﹼﺬﻱ ﻧﻘﻠﻪ ﺍﳌﺺ ﰲ ﺍﳌﱳ ،ﻟﻜﻦ ﺍﺳﺘﺪﻻﻟﻪ ﺿﻌﻴﻒ ﺑﻮﺟﻮﻩ ﻣﻨﻬﺎ :ﺃﻧﻪ ﻗﻴﺎﺱ ﻏﲑ ﺍﻟﺸﻌﺮ ﻋﻠﻰ ﺍﻟﺸﻌﺮ ﻭﻫﻮ ﺿﻌﻴﻒ؛ ﻷﻧﻪ ﳚﻮﺯ ﻓﻴﻪ ﻣﺎ ﻻ ﳚﻮﺯ ﰲ ﻏﲑﻩ ،ﻭﻣﻨﻬﺎ :ﺃﻧﻪ ﻗﻠﻴﻞ ﻭﺍﻟﻘﻠﻴﻞ ﻛﺎﳌﻌﺪﻭﻡ ،ﻭﻣﻨﻬﺎ :ﻋﺪﻡ ﻣﻌﻠﻮﻣﻴﺔ ﺻﺎﺣﺒﻪ ﻭﻟﺬﻟﻚ ﻗﺎﻝ "ﻭ" :ﺇﻥﹼ ﺍﳉﻤﻬﻮﺭ ﳛﻜﻤﻮﻥ ﺑﺸﺬﻭﺫﻩ" .ﺭﺡ" ﻭﻏﲑﻩ. ) (٢ﻗﻮﻟﻪ] :ﻭ½ﰲ¼[ ﺃﻱ :ﻭﺭﺍﺑﻌﻬﺎ ½ﰲ¼ ﻭﻫﻲ ﻣﻮﺿﻮﻋﺔ ﻟﻠﻈﺮﻓﻴﺔ ﺃﻱ :ﲡﻌﻞ ﻣﺎ ﺑﻌﺪﻫﺎ ﻇﺮﻓﺎﹰ ﳌﺎ ﻗﺒﻠﻬﺎ ﺇﻣﺎ ﺣﻘﻴﻘﺔ ﳓﻮ½ :ﺍﳌﺎﺀ ﰲ ﺍﻟﻜﻮﺯ¼ ﺃﻭ ﳎﺎﺯﺍﹰ ﳓﻮ½ :ﺍﻟﻨﺠﺎﺓ ﰲ ﺍﻟﺼﺪﻕ¼" .ﻭ".
) (٣ﻗﻮﻟﻪ] :ﻭﲟﻌﲎ ½ﻋﻠﻰ¼[ ﺃﻱ :ﻭﳚﺊ ½ﰲ¼ ﲟﻌﲎ ½ﻋﻠﻰ¼ ﻗﻠﻴﻼﹰ ،ﺃﻱ :ﳎﻴﺌﺎﹰ ﻗﻠﻴﻼﹰ ﺃﻭ ﺯﻣﺎﻧﺎﹰ ﻗﻠﻴﻼﹰ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ: ﺨﻞِ﴾ ]ﻃﻪ [٧١ :ﺃﻱ :ﻋﻠﻰ ﺍﳉﺬﻭﻉ ،ﻭﳚﺊ ½ﰲ¼ ﲟﻌﲎ ½ﻣﻊ¼ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ: ﴿ﻭﻟﹶﺄﹸﺻﻠﱢﺒﻨﻜﹸﻢ ﻓِﻲ ﺟﺬﹸﻭﻉِ ﺍﻟﻨ ﴿ﺍﺩﺧﻠﹸﻮﺍﹾ ﻓِﻲ ﺃﹸﻣﻢٍ﴾ ]ﺍﻷﻋﺮﺍﻑ [٣٨ :ﺃﻱ :ﻣﻊ ﺃﻣﻢ ،ﻭﻟﻠﺘﻌﻠﻴﻞ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻟﹶﻤﺴﻜﹸﻢ ﻓِﻴﻤﺎ ﺃﹶﺧﺬﹾﺗﻢ ﻋﺬﹶﺍﺏ ﻋﻈِﻴﻢ] ﴾ﺍﻷﻧﻔﺎﻝ [٦٨ :ﺃﻱ :ﻟِﻤﺎ ﺃﺧﺬﰎ ،ﻭﻟﻠﻤﻘﺎﺑﻠﺔ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻣﺘﺎﻉ ﺍﻟﹾﺤﻴﺎﺓِ ﺍﻟﺪﻧﻴﺎ ﻓِﻲ ﺍﻵﺧِﺮﺓِ ﺇِﻻﱠ ﻗﹶﻠِﻴﻞﹲ﴾ ]ﺍﻟﺘﻮﺑﺔ" [٣٨ :ﻭ" ﻭﻏﲑﻩ.
) (٤ﻗﻮﻟﻪ] :ﻭﺍﻟﺒﺎﺀ[ ﺃﻱ :ﻭﺧﺎﻣﺴﻬﺎ ﺍﻟﺒﺎﺀ ﻭﻫﻲ ﻣﻮﺿﻮﻋﺔ ﻹﻟﺼﺎﻕ ﺍﻟﻔﻌﻞ ﺑﺎﺮﻭﺭ ﺇﻣﺎ ﺣﻘﻴﻘﺔ ﳓﻮ½ :ﺑﻪ ﺩﺍﺀ¼ ﺃﻭ ﳎﺎﺯﺍﹰ ﳓﻮ½ :ﻣﺮﺭﺕ ﺑﺰﻳﺪ¼ ﺃﻱ :ﺍﻟﺘﺼﻖ ﻣﺮﻭﺭﻱ ﲟﻜﺎﻥ ﻳﻘﺮﺏ ﻣﻨﻪ ﺯﻳﺪ ،ﻭﺍﳌﺺ ﺫﻛﺮ ﻣﺜﺎﻝ ﺍﻹﻟﺼﺎﻕ ﺍﺎﺯﻱ ﻭﺗﺮﻙ ﻣﺜﺎﻝ ﺍﻹﻟﺼﺎﻕ ﺍﻟﺘﺤﻘﻴﻘﻲ ﳋﻔﺎﺀ ﺫﻟﻚ ﻭﻇﻬﻮﺭ ﻫﺬﺍ" .ﺳﻦ".
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٢٢٦
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kﻭﻟﻼﺳﺘﻌﺎﻧﺔ ﳓﻮ½ :ﻛﺘﺒﺖ ﺑﺎﻟﻘﻠﻢ¼ ،ﻭﻗﺪ ﻳﻜﻮﻥ ﻟﻠﺘﻌﻠﻴﻞ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃl: )( ١
﴿ﺇِﻧﻜﹸﻢ ﻇﹶﻠﹶﻤﺘﻢ ﺃﹶﻧﻔﹸﺴﻜﹸﻢ ﺑِﺎﺗﺨﺎﺫِﻛﹸﻢ ﺍﻟﹾﻌِﺠﻞﹶ﴾]ﺍﻟﺒﻘﺮﺓ ،[٥٤ :ﻭﻟﻠﻤﺼﺎﺣﺒﺔ )(٢
)(٣
ﻛـ½ﺧﺮﺝ ﺯﻳﺪ ﺑﻌﺸﲑﺗﻪ¼ ،ﻭﻟﻠﻤﻘﺎﺑﻠﺔ ﻛـ½ﺑﻌﺖ ﻫﺬﺍ ﺑﺬﺍﻙ¼ ،ﻭﻟﻠﺘﻌﺪﻳﺔ
)( ٥
)( ٤
ﻛـ½ﺫﻫﺒﺖ ﺑﺰﻳﺪ¼ ،ﻭﻟﻠﻈﺮﻓﻴﺔ ﻛـ½ﺟﻠﺴﺖ ﺑﺎﳌﺴﺠﺪ¼ ،ﻭﺯﺍﺋﺪﺓ ﻗﻴﺎﺳﺎﹰ ﰲ ) (٦
) (٧
) (١ﻗﻮﻟﻪ] :ﻭﻟﻼﺳﺘﻌﺎﻧﺔ[ ﺃﻱ :ﻭﳚﺊ ﺍﻟﺒﺎﺀ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﺃﻥﹼ ﻣﺎ ﺩﺧﻠﺖ ﻫﻲ ﻋﻠﻴﻪ ﻳﺴﺘﻌﺎﻥ ﺑﻪ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﳓﻮ: ½ﻛﺘﺒﺖ ﺑﺎﻟﻘﻠﻢ¼ ﺃﻱ :ﻛﺘﺒﺖ ﻣﺴﺘﻌﻴﻨﺎﹰ ﺑﻪ" .ﻱ". ) (٢ﻗﻮﻟﻪ] :ﺑﺎﺗﺨﺎﺫﻛﻢ[ ﺃﻱ :ﻻﺗﺨﺎﺫﻛﻢ ﺍﻟﻌﺠﻞ ﺇﳍﺎﹰ.
) (٣ﻗﻮﻟﻪ] :ﻭﻟﻠﻤﺼﺎﺣﺒﺔ[ ﺃﻱ :ﻭﳚﺊ ﺍﻟﺒﺎﺀ ﻟﻠﻤﺼﺎﺣﺒﺔ ﺃﻱ :ﳉﻌﻞ ﻣﺎ ﺑﻌﺪﻫﺎ ﻣﺼﺎﺣﺒﺎﹰ ﻟِﻤﺎ ﻗﺒﻠﻬﺎ ﰲ ﺗﻌﻠﹼﻖ ﺍﻟﻔﻌﻞ ﻣﻨﻬﻤﺎ ﻓﺘﻜﻮﻥ ﲟﻌﲎ ½ﻣﻊ¼ ﳓﻮ½ :ﺧﺮﺝ ﺯﻳﺪ ﺑﻌﺸﲑﺗﻪ¼ ﺃﻱ :ﻣﻊ ﻋﺸﲑﺗﻪ ،ﻓﺈﻥ ﻗﻠﺖ :ﺇﻥﹼ ﺍﳌﺘﺒﺎﺩﺭ ﻣﻦ ﺧﺮﻭﺝ ﺯﻳﺪ ﻣﻊ ﻋﺸﲑﺗﻪ ﻛﻮﻧﻪ ﻣﻠﺼﻘﺎﹰ ﺑﺎﻟﻌﺸﲑﺓ ﻭﻫﺬﺍ ﺑﻌﻴﻨﻪ ﻣﻌﲎ ﺍﻹﻟﺼﺎﻕ ﻓﻴﻠﺰﻡ ﺍﻟﺘﻜﺮﺍﺭ ﰲ ﻋﺒﺎﺭﺓ ﺍﳌﺺ، ﻗﻠﻨﺎ :ﺇﻧﻪ ﻻ ﻳﺴﺘﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﺸﲑﺓ ﺣﺎﻝ ﺧﺮﻭﺝ ﺯﻳﺪ ﻣﻠﺼﻘﺎﹰ ﺑﻪ؛ ﻷﻥﹼ ﺍﳌﺼﺎﺣﺒﺔ ﻻ ﻳﺴﺘﻠﺰﻡ ﺍﻹﻟﺼﺎﻕ ﲞﻼﻑ ﺍﻟﻌﻜﺲ ،ﻓﺈﻥ ﺍﻹﻟﺼﺎﻕ ﻳﺴﺘﻠﺰﻡ ﺍﳌﺼﺎﺣﺒﺔ؛ ﺇﺫ ﻻ ﻳﺘﺼﻮﺭ ﺍﻹﻟﺼﺎﻕ ﺑﺪﻭﻥ ﺍﳌﺼﺎﺣﺒﺔ؛ ﻷﻥﹼ ﺍﳋﺎﺹ ﻻ ﻳﺘﺼﻮﺭ ﺑﺪﻭﻥ ﺍﻟﻌﺎﻡ ﲞﻼﻑ ﺍﻟﻌﻜﺲ" .ﺳﻦ". ) (٤ﻗﻮﻟﻪ] :ﻭﻟﻠﻤﻘﺎﺑﻠﺔ[ ﺃﻱ :ﻭﳚﺊ ﺍﻟﺒﺎﺀ ﻟﻠﻤﻘﺎﺑﻠﺔ ﺃﻱ :ﳉﻌﻞ ﻣﺪﺧﻮﳍﺎ ﻋﻮﺿﺎﹰ ﻋﻦ ﺷﺊ ﺁﺧﺮ ﳓﻮ½ :ﺑﻌﺖ ﻫﺬﺍ ﺑﺬﻟﻚ¼ ،ﻭﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿:ﺃﹶﺭﺿِﻴﺘﻢ ﺑِﺎﻟﹾﺤﻴﺎﺓِ ﺍﻟﺪﻧﻴﺎ ﻣِﻦ ﺍﻵﺧِﺮﺓِ﴾ ]ﺍﻟﺘﻮﺑﺔ.[٣٨ : ) (٥ﻗﻮﻟﻪ] :ﻭﻟﻠﺘﻌﺪﻳﺔ[ ﺃﻱ :ﻭﳚﺊ ﺍﻟﺒﺎﺀ ﻟﻠﺘﻌﺪﻳﺔ ﺃﻱ :ﳉﻌﻞ ﺍﻟﻔﻌﻞ ﺍﻟﻼﺯﻡ ﻣﺘﻌﺪﻳﺎﹰ ﺑﺘﻀﻤﻨﻪ ﻣﻌﲎ ﺍﻟﺘﺼﻴﲑ ﺑﺈﺩﺧﺎﻝ
ﺍﻟﺒﺎﺀ ﻋﻠﻰ ﺍﳌﻔﻌﻮﻝ ﳓﻮ½ :ﺫﻫﺒﺖ ﺑﺰﻳﺪ¼ ﺃﻱ :ﺻﻴﺮﺗﻪ ﺫﺍﻫﺒﺎﹰ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﻟﻠﺘﻌﺪﻳﺔ ﻣﻌﻴﻨﲔ ﺃﺣﺪﳘﺎ :ﺗﻀﻤﲔ ﺍﻟﻔﻌﻞ ﻣﻌﲎ ﺍﻟﺘﺼﻴﲑ ،ﻭﺍﻟﺜﺎﱐ ﺇﻳﺼﺎﻝ ﺍﻟﻔﻌﻞ ﺇﱃ ﻣﻌﻤﻮﻟﻪ ،ﻓﺎﳌﺮﺍﺩ ﺑﺎﻟﺘﻌﺪﻳﺔ ﻫﻬﻨﺎ ﺍﳌﻌﲎ ﺍﻷﻭﻝ ،ﻓﺈﻧﻪ ﳐﺘﺺ ﺑﺎﻟﺒﺎﺀ ،ﻭﺍﳌﻌﲎ ﺍﻟﺜﺎﱐ ﻣﺸﺘﺮﻙ ﻓﻴﻪ ﲨﻴﻊ ﺣﺮﻭﻑ ﺍﳉﺮ" .ﻣﻞ" ﻭﻏﲑﻩ.
) (٦ﻗﻮﻟﻪ] :ﻭﻟﻠﻈﺮﻓﻴﺔ[ ﺃﻱ :ﻭﳚﺊ ﺍﻟﺒﺎﺀ ﳉﻌﻞ ﻣﺎ ﺑﻌﺪﻫﺎ ﻇﺮﻓﺎﹰ ﻟِﻤﺎ ﻗﺒﻠﻬﺎ ﳓﻮ½ :ﺟﻠﺴﺖ ﺑﺎﳌﺴﺠﺪ¼ ﺃﻱ :ﰲ ﺍﳌﺴﺠﺪ.
) (٧ﻗﻮﻟﻪ] :ﻭﺯﺍﺋﺪﺓ[ ﺃﻱ :ﻭﺍﻟﺒﺎﺀ ﺯﺍﺋﺪﺓ ﻗﻴﺎﺳﺎﹰ ﰲ ﺧﱪ ﺍﻟﻨﻔﻲ ﺑـ½ﻟﹶﻴﺲ ¼ﻭ½ﻣﺎ¼ ﳓﻮ½ :ﻟﻴﺲ ﺯﻳﺪ ﺑﻘﺎﺋﻢ¼ ﻭ½ﻣﺎ ﺯﻳﺪ ﺑﺮﺍﻛﺐ¼ ،ﻭﺯﻳﺎﺩﺓ ﺍﻟﺒﺎﺀ ﱂ ﻳﺜﺒﺖ ﰲ ½ﺇﻥﹾ¼ ﺍﻟﻨﺎﻓﻴﺔ ،ﻭﻛﺬﺍ ﺗﺰﺍﺩ ﺍﻟﺒﺎﺀ ﰲ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺑـ½ﻫﻞ¼ ﻻ ﻣﻄﻠﻘﺎﹰ ﳓﻮ: ½ﻫﻞ ﺯﻳﺪ ﺑﻘﺎﺋﻢ¼ ﻓﻼ ﻳﻘﺎﻝ½ :ﺃﺯﻳﺪ ﺑﻘﺎﺋﻢ¼ ،ﻭﻗﻮﻟﻪ½ :ﻗﻴﺎﺳﺎﹰ¼ ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺃﻧﻪ ﻣﻔﻌﻮﻝ ﻣﻄﻠﻖ ﺃﻱ :ﻗﺴﻨﺎ ﻗﻴﺎﺳﺎﹰ ،ﺃﻭ ﺧﱪ ½ﻳﻜﻮﻥ¼ ﺍﶈﺬﻭﻑ ﺗﻘﺪﻳﺮﻩ½ :ﻭﺗﻠﻚ ﺍﻟﺰﻳﺎﺩﺓ ﻳﻜﻮﻥ ﻗﻴﺎﺳﺎﹰ¼ ،ﺃﻭ ﻋﻠﻰ ﻧﺰﻉ ﺍﳋﺎﻓﺾ ﺃﻱ:
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kﺧﱪ ﺍﻟﻨﻔﻲ ﳓﻮ½ :ﻣﺎ ﺯﻳﺪ ﺑﻘﺎﺋﻢ¼ ﻭﰲ ﺍﻻﺳﺘﻔﻬﺎﻡ ﳓﻮ½ :ﻫﻞ ﺯﻳﺪ ﺑﻘﺎﺋﻢ¼l، ﻭﲰﺎﻋﺎﹰ ﰲ ﺍﳌﺮﻓﻮﻉ ﳓﻮ½ :ﲝﺴﺒﻚ ﺯﻳﺪ¼ ﺃﻱ :ﺣﺴﺒﻚ ﺯﻳﺪ ،ﻭ﴿ ﻭﻛﹶﻔﹶﻰ )(١
ﺑِﺎﻟﻠﹼﻪِ ﺷﻬِﻴﺪﺍﹰ﴾]ﺍﻟﻔﺘﺢ [٢٨ :ﺃﻱ :ﻛﻔﻰ ﺍﷲ ،ﻭﰲ ﺍﳌﻨﺼﻮﺏ ﳓﻮ½ :ﺃﻟﻘﻰ )(٢
ﺑﻴﺪﻩ¼ ﺃﻱ :ﺃﻟﻘﻰ ﻳﺪﻩ ،ﻭﺍﻟﻼﻡ ﻭﻫﻲ ﻟﻼﺧﺘﺼﺎﺹ ﳓﻮ½ :ﺍﻟﹾﺠﻞﹼ ﻟﻠﻔﺮﺱ¼ )(٣
ﻭ½ﺍﳌﺎﻝ ﻟﺰﻳﺪ¼ ،ﻭﻟﻠﺘﻌﻠﻴﻞ ﻛـ½ﺿﺮﺑﺘﻪ ﻟﻠﺘﺄﺩﻳﺐ¼........................، )(٤
ﻋﺮﻓﻨﺎ ﺗﻠﻚ ﺍﻟﺰﻳﺎﺩﺓ ﰲ ﺧﱪ ﺍﻟﻨﻔﻲ ﻭﺍﻻﺳﺘﻔﻬﺎﻡ ﺑﺎﻟﻘﻴﺎﺱ ،ﻓﺤﺬﻑ ﺍﻟﻔﻌﻞ ﻭﺍﻟﻔﺎﻋﻞ ﻭﺍﳌﻔﻌﻮﻝ ﻣﻊ ﺍﳉﺎﺭ ﻧﺴﻴﺎﹰ، ﻭﺇﻧﻤﺎ ﱂ ﻳﻘﻴﺪ ﺍﳌﺺ ﺍﻟﻨﻔﻲ ﺑـ½ﻟﹶﻴﺲ ¼ﻭ½ﻣﺎ¼ ﻭﺍﻻﺳﺘﻔﻬﺎﻡ ﺑـ½ﻫﻞﹾ¼؛ ﻷﻧﻪ ﻟﻌﻠﹼﻪ ﺃﺭﺍﺩ ﺍﻟﻨﻔﻲ ﻭﺍﻻﺳﺘﻔﻬﺎﻡ ﺍﳌﻌﻬﻮﺩﻳﻦ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﰲ ﻋﺮﻓﻬﻢ ﺍﳌﺸﻬﻮﺭ ﻭﻫﻮ ﺍﻟﻨﻔﻲ ﺍﳌﺬﻛﻮﺭ" .ﻱ".
) (١ﻗﻮﻟﻪ] :ﻭﲰﺎﻋﺎﹰ[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﻗﻴﺎﺳﺎﹰ¼ ﺃﻱ :ﻭﺍﻟﺒﺎﺀ ﺯﺍﺋﺪﺓ ﲰﺎﻋﺎﹰ ﰲ ﺍﳌﺮﻓﻮﻉ ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﳌﺮﻓﻮﻉ ﻣﺒﺘﺪﺃ ﳓﻮ½ :ﲝﺴﺒﻚ ﺯﻳﺪ¼ ،ﺃﻭ ﺧﱪﺍﹰ ﻟﻜﻦ ﻻ ﰲ ﺍﻟﻨﻔﻲ ﻭﺍﻻﺳﺘﻔﻬﺎﻡ ﳓﻮ½ :ﺣﺴﺒﻚ ﺑﺰﻳﺪ¼ ،ﺃﻭ ﻓﺎﻋﻼﹰ ﳓﻮ﴿ :ﻛﻔﻰ ﺑﺎﷲ ﺷﻬﻴﺪﺍ﴾]ﺍﻟﻨﺴﺎﺀ.[٧٩:
) (٢ﻗﻮﻟﻪ] :ﻭﰲ ﺍﳌﻨﺼﻮﺏ[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﰲ ﺍﳌﺮﻓﻮﻉ¼ ﺃﻱ :ﻭﺍﻟﺒﺎﺀ ﺯﺍﺋﺪﺓ ﲰﺎﻋﺎﹰ ﰲ ﺍﳌﻨﺼﻮﺏ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ﴿ :ﻭﻻﹶ ﺗﻠﹾﻘﹸﻮﺍﹾ ﺑِﺄﹶﻳﺪِﻳﻜﹸﻢ ﺇِﻟﹶﻰ ﺍﻟﺘﻬﻠﹸﻜﹶﺔِ﴾]ﺍﻟﺒﻘﺮﺓ [١٩٥ :ﺃﻱ :ﻻ ﺗﻠﻘﻮﺍ ﺃﻧﻔﺴﻜﻢ ﺇﱃ ﺍﳍﻼﻙ ﺑﺘﺮﻙ ﺍﳉﻬﺎﺩ ﻓﺈﻧﻜﻢ ﺇﺫﺍ ﺗﺮﻛﺘﻢ ﺍﳉﻬﺎﺩ ﻏﻠﺐ ﺍﻷﻋﺪﺍﺀ ﻓﻬﻠﻜﺘﻢ ،ﻭﳚﺊ ﺍﻟﺒﺎﺀ ﲟﻌﲎ ½ﻋﻦ ¼ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺳﺄﹶﻝﹶ ﺳﺎﺋِﻞﹲ ﺑِﻌﺬﹶﺍﺏٍ﴾]ﺍﳌﻌﺎﺭﺝ [١ :ﺃﻱ :ﻋﻦ ﻋﺬﺍﺏ ،ﻭﲟﻌﲎ ½ﻣِﻦ ¼ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻳﻮﻡ ﺗﺸﻘﱠﻖ ﺍﻟﺴﻤﺎﺀ ﺑِﺎﻟﹾﻐﻤﺎﻡِ﴾]ﺍﻟﻔﺮﻗﺎﻥ [٢٥ :ﺃﻱ :ﻣﻦ ﺍﻟﻐﻤﺎﻡ ،ﻭﲟﻌﲎ ½ﻋﻠﹶﻰ¼ ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻣِﻦ ﺃﹶﻫﻞِ ﺍﻟﹾﻜِﺘﺎﺏِ ﻣﻦ ﺇِﻥ ﺗﺄﹾﻣﻨﻪ ﺑِﻘِﻨﻄﹶﺎﺭٍ ﻳﺆﺩﻩِ ﺇِﻟﹶﻴﻚ ﻭﻣِﻨﻬﻢ ﻣﻦ ﺇِﻥ ﺗﺄﹾﻣﻨﻪ ﺑِﺪِﻳﻨﺎﺭٍ ﻻﱠ ﻳﺆﺩﻩِ ﺇِﻟﹶﻴﻚ ﺇﱁ﴾]ﺁﻝ ﻋﻤﺮﺍﻥ [٧٥ :ﺃﻱ :ﻋﻠﻰ ﻗﻨﻄﺎﺭ ،ﻭﻗﺪ ﲡﺊ ﻟﻠﺘﺠﺮﻳﺪ ﳓﻮ½ :ﺭﺃﻳﺖ ﺯﻳﺪﺍﹰ ﺑﺎﻟﻌﻠﻢ¼ ﺃﻱ :ﳎﺮﺩﺍﹰ ﺧﺎﻟﻴﺎﹰ ﻋﻦ ﺍﻟﻌﻠﻢ" .ﻍ" ﻭﻏﲑﻩ. ) (٣ﻗﻮﻟﻪ] :ﻭﺍﻟﻼﻡ[ ﺃﻱ :ﺳﺎﺩﺳﻬﺎ ﺍﻟﻼﻡ ﻭﻫﻲ ﻟﻼﺧﺘﺼﺎﺹ ،ﻭﻫﻮ ﺇﺛﺒﺎﺕ ﺷﺊ ﻟﺸﺊ ﺁﺧﺮ ﻭﺍﻟﻨﻔﻲ ﻋﻦ ﻏﲑﻩ، ﻭﺳﻮﺍﺀ ﻛﺎﻥ ﺍﺧﺘﺼﺎﺹ ﺍﺳﺘﺤﻘﺎﻕ ﳓﻮ½ :ﺍﳉﻞﹼ ﻟﻠﻔﺮﺱ¼ ﺃﻭ ﺍﺧﺘﺼﺎﺹ ﻣﻠﻚ ﳓﻮ½ :ﺍﳌﺎﻝ ﻟﺰﻳﺪ¼ ﺃﻭ ﺍﺧﺘﺼﺎﺹ ﻧﺴﺒﺔ ﳓﻮ½ :ﺯﻳﺪ ﺍﺑﻦ ﻟﻌﻤﺮﻭ¼" .ﻍ" ﻭﻏﲑﻩ.
) (٤ﻗﻮﻟﻪ] :ﻭﻟﻠﺘﻌﻠﻴﻞ[ ﺃﻱ :ﻭﳚﺊ ﺍﻟﻼﻡ ﻟﻠﺘﻌﻠﻴﻞ ﺃﻱ :ﻟﺒﻴﺎﻥ ﻋﻠﹼﻴﺔ ﺷﺊ ﻟﺸﺊ ،ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺍﻟﻌﻠﹼﺔ ﻏﺎﺋﻴﺔ ﳓﻮ: ½ﺿﺮﺑﺘﻪ ﻟﻠﺘﺄﺩﻳﺐ¼؛ ﻓﺈﻥﹼ ﺍﻟﺘﺄﺩﻳﺐ ﻋﻠﹼﺔ ﻏﺎﺋﻴﺔ ﻟﻠﻀﺮﺏ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻧﻪ ﻣﻮﺭِﺙ ﻟﻸﺧﻼﻕ ﺍﳊﺴﻨﺔ ﰲ ﺍﳌﻀﺮﻭﺏ، ﺃﻭ ﻛﺎﻧﺖ ﺩﺍﻋﻴﺔ ﳓﻮ½ :ﺧﺮﺟﺖ ﳌﺨﺎﻓﺘﻚ¼ ﻓﺈﻥﹼ ﺍﳌﺨﺎﻓﺔ ﻋﻠﹼﺔ ﺩﺍﻋﻴﺔ ﺇﱃ ﺍﳋﺮﻭﺝ" .ﻍ".
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kﻭﺯﺍﺋﺪﺓ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﺭﺩِﻑ ﻟﹶﻜﹸﻢ﴾]ﺍﻟﻨﻤﻞ [٧٢ :ﺃﻯ :ﺭﺩﻓﻜﻢ ،ﻭﲟﻌﲎl )(١
½ﻋﻦ¼ ﺇﺫﺍ ﺍﺳﺘﻌﻤﻞ ﻣﻊ ﺍﻟﻘﻮﻝ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻗﹶﺎﻝﹶ ﺍﻟﱠﺬِﻳﻦ ﻛﹶﻔﹶﺮﻭﺍ ﻟِﻠﱠﺬِﻳﻦ )(٢
ﺁﻣﻨﻮﺍ ﻟﹶﻮ ﻛﹶﺎﻥﹶ ﺧﻴﺮﺍﹰ ﻣﺎ ﺳﺒﻘﹸﻮﻧﺎ ﺇِﻟﹶﻴﻪِ﴾ ]ﺍﻻﺣﻘﺎﻑ [٦ :ﻭﻓﻴﻪ ﻧﻈﺮ ،ﻭﲟﻌﲎ
ﺍﻟﻮﺍﻭ ﰲ ﺍﻟﻘﺴﻢ ﻟﻠﺘﻌﺠﺐ ﻛﻘﻮﻝ ﺍﳍﺰﱄ ﺷﻌﺮ: )(٣
ﻟِﻠﱠﻪِ ﻳﺒﻘﹶﻰ ﻋﻠﹶﻰ ﺍﻷَﻳﺎﻡِ ﺫﹸﻭﺣﻴﺪٍ ﺑِﻤﺸﻤﺨِﺮ ﺑِﻪِ ﺍﻟﻈﹶﻴﺎﻥﹸ ﻭﺍﻵﺱ )( ٤
) (١ﻗﻮﻟﻪ] :ﻭﺯﺍﺋﺪﺓ[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﻟﻼﺧﺘﺼﺎﺹ¼ ﻣﺮﻓﻮﻉ ﻋﻠﻰ ﺍﳋﱪﻳﺔ ﺃﻱ :ﺍﻟﻼﻡ ﺯﺍﺋﺪﺓ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ: ﴿ﺭﺩِﻑ ﻟﹶﻜﹸﻢ﴾]ﺍﻟﻨﻤﻞ [٧٢ :ﺃﻱ :ﺭﺩﻓﻜﻢ؛ ﻷﻥﹼ ﺭﺩﻑ ﻣﺘﻌﺪ ﺑﻨﻔﺴﻪ. ) (٢ﻗﻮﻟﻪ] :ﻭﲟﻌﲎ ½ﻋﻦ¼[ ﺃﻱ :ﻭﳚﺊ ﺍﻟﻼﻡ ﲟﻌﲎ ½ﻋﻦ ¼ﺇﺫﺍ ﺍﺳﺘﻌﻤﻠﺖ ﻣﻊ ﺍﻟﻘﻮﻝ ﻭﻣﺎ ﻳﺸﺘﻖ ﻣﻨﻪ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻗﹶﺎﻝﹶ ﺍﻟﱠﺬِﻳﻦ ﻛﹶﻔﹶﺮﻭﺍ ﻟِﻠﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍ﴾]ﻣﺮﱘ [٧٣ :ﺃﻱ :ﻋﻦ ﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍ ،ﻭﰲ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﻵﻳﺔ ﻋﻠﻰ ﻛﻮﻥ ﺍﻟﻼﻡ ﲟﻌﲎ ½ﻋﻦ ¼ﻧﻈﺮ؛ ﻷﻥﹼ ﺻﻠﺔ ﺍﻟﻘﻮﻝ ﺇﺫﺍ ﻭﻗﻌﺖ ﺍﻟﻼﻡ ﻓﻬﻮ ﲟﻌﲎ ﺍﳋﻄﺎﺏ ،ﻓﺈﺫﺍ ﻗﻴﻞ½ :ﻗﺎﻝ ﻟﻪ¼ ﻛﺎﻥ ﻣﻌﻨﺎﻩ½ :ﺧﺎﻃﺒﻪ¼" .ﺭﺡ". ) (٣ﻗﻮﻟﻪ] :ﻭﲟﻌﲎ ﺍﻟﻮﺍﻭ[ ﺃﻱ :ﻭﳚﺊ ﺍﻟﻼﻡ ﲟﻌﲎ ﺍﻟﻮﺍﻭ ﺍﻟﻜﺎﺋﻨﺔ ﰲ ﺍﻟﻘﺴﻢ ﻟﻠﺘﻌﺠﺐ ،ﻭﺇﻧﻤﺎ ﺗﺴﺘﻌﻤﻞ ﺍﻟﻼﻡ ﲟﻌﲎ ﺍﻟﻮﺍﻭ ﰲ ﺍﻟﻘﺴﻢ ﻟﻠﺘﻌﺠﺐ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﻌﻈﺎﻡ ﺍﻟﹼﱵ ﻳﺴﺘﺤﻖ ﺃﻥ ﻳﺘﻌﺠﺐ ﻣﻨﻬﺎ ﻓﻼ ﻳﻘﺎﻝ½ :ﷲ ﻟﻘﺪ ﻃﺎﺭ ﺍﻟﺬﺑﺎﺏ¼" .ﻍ".
) (٤ﻗﻮﻟﻪ] :ﷲ ...ﺇﱁ[ ﻓﺎﻟﻼﻡ ﻟﻠﻘﺴﻢ ﻭﻗﻮﻟﻪ½ :ﷲ¼ ﻣﺘﻌﻠﹼﻖ ﺑـ½ﺃﻗﺴﻢ¼ ،ﻭﻗﻮﻟﻪ½ :ﻳﺒﻘﻰ¼ ﺑﺘﻘﺪﻳﺮ ﺣﺮﻑ ﺍﻟﻨﻔﻲ ﺃﻱ :ﻻ ﻳﺒﻘﻰ ،ﻭﻗﻮﻟﻪ½ :ﻋﻠﻰ ﺍﻷﻳﺎﻡ¼ ﲝﺬﻑ ﺍﳌﻀﺎﻑ ﺃﻱ :ﻋﻠﻰ ﻣﺮﻭﺭ ﺍﻷﻳﺎﻡ ،ﻭﻗﻮﻟﻪ½ :ﺫﻭ ﺣﻴﺪ¼ ﻓﺎﻋﻞ ﻟـ½ﻳﺒﻘﻰ¼، ﻭﻗﻮﻟﻪ½ :ﲟﺸﻤﺨﺮ ¼ﻣﺘﻌﻠﹼﻖ ﺑﻪ ،ﻭﻗﻮﻟﻪ½ :ﺑﻪ ﺍﻟﻈﻴﺎﻥ ﻭﺍﻵﺱ¼ ﲨﻠﺔ ﺍﲰﻴﺔ ﺻﻔﺔ ﻟـ½ﻣﺸﻤﺨﺮ ،¼ﻭﺍﳊﻴﺪ ﺑﻔﺘﺢ ﺍﳊﺎﺀ ﺍﳌﻬﻤﻠﺔ ﲨﻊ ﺣﻴﺪﺓ ﻭﻫﻲ ﻋﻘﺪ ﰲ ﻗﺮﱐ ﺍﻟﻮﻋﻞ ،ﻭﺍﳌﺸﻤﺨﺮ ﺑﺎﻟﺸﲔ ﻭﺍﳋﺎﺀ ﺍﳌﻌﺠﻤﺘﲔ ﻭﺍﻟﺮﺍﺀ ﺍﳌﻬﻤﻠﺔ ﻋﻠﻰ ﻭﺯﻥ ½ﻣﻄﻤﺌﻦ ¼ﺍﳉﺒﻞ ﺍﻟﻌﺎﱄ ،ﻭﺍﻟﻈﻴﺎﻥ ﺑﻔﺘﺢ ﺍﻟﻈﺎﺀ ﺍﳌﻌﺠﻤﺔ ﺍﺳﻢ ﻧﺒﺖ ﻃﻴﺐ ﺍﻟﺮﺍﺋﺤﺔ ،ﻭﺍﻵﺱ ﺷﺠﺮ ﻣﻌﺮﻭﻑ ﻭﻫﻮ ﺍﻟﺮﳛﺎﻥ ،ﻭﻗﻴﻞ :ﺍﻵﺱ ﻗﻄﺮﺓ ﻣﻦ ﺍﻟﻌﺴﻞ ﺗﻘﻊ ﻣﻦ ﺍﻟﻨﺨﻞ ﻋﻠﻰ ﺍﳊﺠﺮ ﻓﻴﺴﺘﺪﻟﻮﻥ ﺑﺘﻠﻚ ﺍﻟﻘﻄﺮﺓ ﻋﻠﻰ ﻣﻮﺍﺿﻊ ﺍﻟﻨﺤﻞ ،ﻭﻣﻌﲎ ﺍﻟﺒﻴﺖ :ﻭﺍﷲ ﻻ ﻳﺒﻘﻰ ﻋﻠﻰ ﻣﺮﻭﺭ ﺍﻷﻳﺎﻡ ﰲ ﺍﻟﺪﻧﻴﺎ ﺷﺊ ﻭﻻ ﻳﺴﻠﻢ ﻣﻦ ﺍﻵﻓﺎﺕ ﺍﻟﹼﱵ ﺗﻘﻊ ﰲ ﺍﻟﺪﻫﺮ ﺣﺘﻰ ﻫﺬﺍ ﺍﻟﻮﻋﻞ ﺍﻟﹼﺬﻱ ﻳﻌﺘﺼﻢ ﺑﺸﻮﺍﻫﻖ ﺍﳉﺒﻞ ﻻ ﻳﺒﻘﻰ ﻟﻪ ﻣﺎ ﻳﺮﻋﺎﻩ ﻭﻣﺎ ﻳﺸﺮﺏ ﺑﻪ ﻓﻬﻮ ﺗﻌﺠﺐ ،ﻭﻗﺪ ﳚﺊ ﺍﻟﻼﻡ ﻟﻠﺼﲑﻭﺭﺓ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻓﹶﺎﻟﹾﺘﻘﹶﻄﹶﻪ ﺁﻝﹸ ﻓِﺮﻋﻮﻥﹶ ﻟِﻴﻜﹸﻮﻥﹶ ﻟﹶﻬﻢ ﻋﺪﻭﺍﹰ ﻭﺣﺰﻧﺎﹰ﴾]ﺍﻟﻘﺼﺺ [٨ :ﺃﻱ :ﻟﻴﺼﲑ ،ﻭﺗﺴﻤﻰ ﻫﺬﻩ ﺍﻟﻼﻡ ½ﻻﻡ ﺍﻟﻌﺎﻗﺒﺔ¼ ،ﻭﲟﻌﲎ ½ﻓِﻲ ¼ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻧﻀﻊ
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kﺭﺏ ¼ﻭﻫﻰ ﻟﻠﺘﻘﻠﻴﻞ ﻛﻤﺎ ﺃﻥﹼ ½ﻛﻢ¼ ﺍﳋﱪﻳﺔ ﻟﻠﺘﻜﺜﲑ ،ﻭﺗﺴﺘﺤﻖ ﺻﺪﺭl ﻭ½ )(٢
)(١
ﺍﻟﻜﻼﻡ ،ﻭﻻ ﺗﺪﺧﻞ ﺇﻻﹼ ﻋﻠﻰ ﻧﻜﺮﺓ ﻣﻮﺻﻮﻓﺔ ﳓﻮ½ :ﺭﺏ ﺭﺟﻞ ﻛﺮﱘ ﻟﻘﻴﺘﻪ¼
ﺃﻭ ﻣﻀﻤﺮ ﻣﺒﻬﻢ ﻣﻔﺮﺩ ﻣﺬﻛﹼﺮ ﺃﺑﺪﺍﹰ ﻣﻤﻴﺰ ﺑﻨﻜﺮﺓ ﻣﻨﺼﻮﺑﺔ ﳓﻮ½ :ﺭﺑﻪ ﺭﺟﻼﹰ¼ )(٣
ﺍﻟﹾﻤﻮﺍﺯِﻳﻦ ﺍﻟﹾﻘِﺴﻂﹶ ﻟِﻴﻮﻡِ ﺍﻟﹾﻘِﻴﺎﻣﺔِ﴾]ﺍﻷﻧﺒﻴﺎﺀ [٤٧ :ﺃﻱ :ﰲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻭﲟﻌﲎ ½ﻋِﻨﺪ ¼ﻛﻬﺬﻩ ﺍﻵﻳﺔ؛ ﻷﻧﻪ ﻗﻴﻞ: ﻣﻌﻨﺎﻫﺎ :ﻋﻨﺪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻭﲟﻌﲎ ½ﺇﱃ¼ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻛﹸﻞﱞ ﻳﺠﺮِﻱ ﻷَﺟﻞٍ ﻣﺴﻤﻰ﴾ ]ﺍﻟﺮﻋﺪ [٢ :ﺃﻱ :ﺇﱃ ﺃﺟﻞ ﻣﺴﻤﻰ ،ﻭ½ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﻫﺪﺍﻧﺎ ﳍﺬﺍ¼ ﺃﻱ :ﺇﱃ ﻫﺬﺍ ،ﻭﻟﻠﺘﻮﻗﻴﺖ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺃﹶﻗِﻢِ ﺍﻟﺼﻼﹶﺓﹶ ﻟِﺪﻟﹸﻮﻙِ ﺍﻟﺸﻤﺲِ﴾ ]ﺍﻹﺳﺮﺍﺀ [٧٨ :ﺃﻱ :ﻭﻗﺖ ﺯﻭﺍﳍﺎ ،ﻭﲟﻌﲎ ½ﻣﻊ¼ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻓﹶﻠﹶﻤﺎ ﺃﹶﺳﻠﹶﻤﺎ ﻭﺗﻠﱠﻪ ﻟِﻠﹾﺠﺒِﲔِ﴾ ]ﺍﻟﺼﺎﻓﺎﺕ [١٠٣ :ﺃﻱ :ﻣﻊ ﺍﳉﺒﲔ ،ﻭﲟﻌﲎ ½ﻣِﻦ ¼ﻛﻘﻮﻝ ﺍﳉﺮﻳﺮ½ :ﳓﻦ ﻟﻜﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺃﻓﻀﻞ¼ ﺃﻱ: ﻣﻨﻜﻢ ...ﺇﱁ ،ﲟﻌﲎ ﺍﻟﻔﺎﺀ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﺃﹶﺋِﺬﹶﺍ ﻣﺎ ﻣِﺖ ﻟﹶﺴﻮﻑ ﺃﹸﺧﺮﺝ ﺣﻴﺎﹰ﴾ ]ﻣﺮﱘ [٦٦ :ﺃﻱ :ﻓﺴﻮﻑ، ﻭﲟﻌﲎ ½ﺃﻥﹾ¼ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻣﺎ ﺃﹸﻣِﺮﻭﺍ ﺇِﻟﱠﺎ ﻟِﻴﻌﺒﺪﻭﺍ ﺍﻟﻠﱠﻪ]﴾ﺍﻟﺒﻴﻨﺔ [٥ :ﺃﻱ :ﺃﻥ ﻳﻌﺒﺪﻭﺍ ﺍﷲ" .ﻱ". ) (١ﻗﻮﻟﻪ] :ﻭ½ﺭﺏ [¼ﺃﻱ :ﻭﺳﺎﺑﻌﻬﺎ ½ﺭﺏ ¼ﻭﻫﻲ ﻹﻧﺸﺎﺀ ﺗﻘﻠﻴﻞ ﺃﻓﺮﺍﺩ ﻣﺎ ﺩﺧﻠﺖ ﻫﻲ ﻋﻠﻴﻪ ﻛﻤﺎ ﺃﻥﹼ ½ﻛﻢ¼ ﺍﳋﱪﻳﺔ ﻹﻧﺸﺎﺀ ﺗﻜﺜﲑ ﺃﻓﺮﺍﺩ ﻣﺎ ﺩﺧﻠﺖ ﻫﻲ ﻋﻠﻴﻪ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﻮﺿﻮﻉ ﻟﻪ ﺍﻷﺻﻠﻲ ﳍﺎ ﰒﹼ ﺍﺳﺘﻌﻤﻠﺖ ﻟﻜﺜﺮﺓ ﺍﻻﺳﺘﻌﻤﺎﻝ ﰲ ﺿﺪﻩ ﺣﺘﻰ ﺻﺎﺭﺕ ﰲ ﻣﻌﲎ ﺍﻟﺘﻜﺜﲑ ﻛﺎﳊﻘﻴﻘﺔ ﻭﰲ ﻣﻌﲎ ﺍﻟﺘﻘﻠﻴﻞ ﻛﺎﺎﺯ ﺍﶈﺘﺎﺝ ﺇﱃ ﺍﻟﻘﺮﻳﻨﺔ ،ﻭﺫﻫﺐ ﺍﻷﺧﻔﺶ ﺇﱃ ﺃﻥﹼ ½ﺭﺏ ¼ﺍﺳﻢ ،ﻭﻫﻮ ﳐﺘﺎﺭ ﺻﺎﺣﺐ "ﻣﻒ" ﻛﺬﺍ ﰲ "ﻍ". ) (٢ﻗﻮﻟﻪ] :ﻭﺗﺴﺘﺤﻖ [ﺃﻱ½ :ﺭﺏ ¼ﺻﺪﺭ ﺍﻟﻜﻼﻡ ﻟﺘﺪﻝﹼ ﻋﻠﻰ ﺇﻧﺸﺎﺀ ﺍﻟﺘﻘﻠﻴﻞ ﻣﻦ ﺃﻭﻝ ﺍﻷﻣﺮ ﻛﻤﺎ ﺃﻥﹼ ½ﻛﻢ¼ ﻭﺟﺐ ﳍﺎ ﺻﺪﺭ ﺍﻟﻜﻼﻡ ﻟﻜﻮﺎ ﻹﻧﺸﺎﺀ ﺍﻟﺘﻜﺜﲑ ،ﻭﻻ ﺗﺪﺧﻞ ½ﺭﺏ ¼ﺇﻻﹼ ﻋﻠﻰ ﻧﻜﺮﺓ ﻣﻮﺻﻮﻓﺔ ،ﻭﺇﻧﻤﺎ ﲣﺘﺺ ½ﺭﺏ ¼ﺑﻨﻜﺮﺓ ﻟﻌﺪﻡ ﺍﺣﺘﻴﺎﺟﻬﺎ ﺇﱃ ﺍﳌﻌﺮﻓﺔ؛ ﻷﻥﹼ ﺍﻟﻐﺮﺽ ﻣﻨﻬﺎ ﻭﻫﻮ ﺍﻟﺘﻘﻠﻴﻞ ﳛﺼﻞ ﺑﺎﻟﻨﻜﺮﺓ؛ ﻷﻧﻬﺎ ﺗﺪﻝﹼ ﻋﻠﻰ ﺍﻟﻘﻠﹼﺔ ﻓﻼ ﺣﺎﺟﺔ ﺇﱃ ﺍﳌﻌﺮﻓﺔ ،ﺃﻣﺎ ﻛﻮﺎ ﻣﻮﺻﻮﻓﺔ ﻓﻠﻴﺘﺤﻘﹼﻖ ﺍﻟﺘﻘﻠﻴﻞ ﺍﻟﹼﺬﻱ ﻫﻮ ﻣﺪﻟﻮﻝ ½ﺭﺏ¼؛ ﻷﻥﹼ ﺍﻟﺸﺊ ﺍﳌﻮﺻﻮﻑ ﺃﺧﺺ ﻭﺃﻗﻞﹼ ﻣﻦ ﻏﲑ ﺍﳌﻮﺻﻮﻑ ﺃﻻ ﺗﺮﻯ ﺃﻥﹼ ﺍﻟﺮﺟﻞ ﺍﻟﻌﺎﱂ ﺃﺧﺺ ﻣﻦ ﻣﻄﻠﻖ ﺍﻟﺮﺟﻞ ،ﻭﺍﻟﺮﻗﺒﺔ ﺍﳌﺆﻣﻨﺔ ﺃﻗﻞﹼ ﻣﻦ ﻣﻄﻠﻖ ﺍﻟﺮﻗﺒﺔ ،ﻭﻗﻴﻞ :ﻻ ﳚﺐ ﺫﻟﻚ ،ﻭﺍﻷﻭﱃ ﺍﻟﻮﺟﻮﺏ ﻓﻠﺬﺍ ﻗﺎﻝ "ﻛﺎ"½ :ﻋﻠﻰ ﺍﻷﺻﺢ¼ ﻭﻫﺬﺍ ﻋﻨﺪ ﺃﰊ ﻋﻠﻲ ﻭﺍﺑﻦ ﺍﻟﺴﺮﺍﺝ ﻭﻣﻦ ﺗﺎﺑﻌﻬﻤﺎ" .ﻍ".
) (٣ﻗﻮﻟﻪ] :ﺃﻭ ﻣﻀﻤﺮ[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﻧﻜﺮﺓ ﻣﻮﺻﻮﻓﺔ¼ ﺃﻯ :ﻭﺗﺪﺧﻞ ½ﺭﺏ ¼ﻋﻠﻰ ﻣﻀﻤﺮ ﻣﺒﻬﻢ ﻣﻔﺮﺩ ﻣﺬﻛﹼﺮ ﺃﺑﺪﺍﹰ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺘﻤﻴﻴﺰ ﻣﺜﻨﻰ ﺃﻭ ﳎﻤﻮﻋﺎﹰ ﺃﻭ ﻣﺆﻧﺜﺎﹰ ﳑﻴﺰﺍﹰ ﺑﻨﻜﺮﺓ ﻣﻨﺼﻮﺑﺔ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ؛ ﻷﻥﹼ ﺍﳌﻀﻤﺮ ﳌﹼﺎ ﻛﺎﻥ ﻣﺒﻬﻤﺎﹰ ﺍﺣﺘﺎﺝ ﺇﱃ ﺍﻟﺘﻤﻴﻴﺰ ﻭﻫﺬﺍ ﻋﻨﺪ ﺍﻟﺒﺼﺮﻳﲔ ،ﻭﻋﻨﺪ ﺍﻟﻜﻮﻓﻴﲔ ﳚﺐ ﻣﻄﺎﺑﻘﺔ ﺍﳌﻀﻤﺮ ﺍﻟﺘﻤﻴﻴﺰ ﰲ ﺍﻹﻓﺮﺍﺩ ﻭﺍﻟﺘﺜﻨﻴﺔ ﻭﺍﳉﻤﻊ ﻭﺍﻟﺘﺬﻛﲑ ﻭﺍﻟﺘﺄﻧﻴﺚ؛ ﻷﻥﹼ ﺍﻷﺻﻞ ﻣﻄﺎﺑﻘﺔ ﺍﻟﺘﻤﻴﻴﺰ ﻣﻊ ﺍﳌﻤﻴﺰ ﻓﻴﻘﻮﻟﻮﻥ½ :ﺭﺑﻪ
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kﺭﺑﻪ ﺭﺟﻠﲔ¼ ﻭ½ﺭﺑﻪ ﺭﺟﺎﻻﹰ¼ ،ﻭ½ﺭﺑﻪ ﺇﻣﺮﺃﺓ¼ ﻛﺬﻟﻚ ،ﻭﻋﻨﺪ ﺍﻟﻜﻮﻓﻴﲔl ﻭ½ ﳚﺐ ﺍﳌﻄﺎﺑﻘﺔ ﳓﻮ½ :ﺭﺑﻬﻤﺎ ﺭﺟﻠﲔ¼ ﻭ½ﺭﺑﻬﻢ ﺭﺟﺎﻻﹰ¼ ﻭ½ﺭﺑﻬﺎ ﺇﻣﺮﺃﺓ¼ ،ﻭﻗﺪ
ﺗﻠﺤﻘﻬﺎ ½ﻣﺎ¼ ﺍﻟﻜﺎﻓﹼﺔ ﻓﺘﺪﺧﻞ ﻋﻠﻰ ﺍﳉﻤﻠﺘﲔ ﳓﻮ½ :ﺭﺑﻤﺎ ﻗﺎﻡ ﺯﻳﺪ¼ ﻭ½ﺭﺑﻤﺎ )(١
ﺯﻳﺪ ﻗﺎﺋﻢ¼ ،ﻭﻻ ﺑﺪ ﻟﹶﻬﺎ ﻣﻦ ﻓﻌﻞ ﻣﺎﺽ؛ ﻷﻥﹼ ½ﺭﺏ ¼ﻟﻠﺘﻘﻠﻴﻞ ﺍﻟﹾﻤﺤﻘﹼﻖ ﻭﻫﻮ )(٢
ﻻ ﻳﺘﺤﻘﹼﻖ ﺇﻻﹼ ﺑﻪ ،ﻭﳛﺬﻑ ﺫﻟﻚ ﺍﻟﻔﻌﻞ ﻏﺎﻟﺒﺎﹰ ﻛﻘﻮﻟﻚ ½ﺭﺏ ﺭﺟﻞ ﺃﻛﺮﻣﲏ¼
ﰲ ﺟﻮﺍﺏ ﻣﻦ ﻗﺎﻝ½ :ﻫﻞ ﻟﻘﻴﺖ ﻣﻦ ﺃﻛﺮﻣﻚ¼ ﺃﻱ½ :ﺭﺏ ﺭﺟﻞ ﺃﻛﺮﻣﲏ ﻟﻘﻴﺘﻪ¼ ،ﻓـ½ﺃﻛﺮﻣﲏ¼ ﺻﻔﺔ ﺍﻟﺮﺟﻞ ﻭ½ﻟﻘﻴﺘﻪ¼ ﻓﻌﻠﻬﺎ ﻭﻫﻮ ﳏﺬﻭﻑ ،ﻭﻭﺍﻭ
½ﺭﺏ ¼ﻭﻫﻰ ﺍﻟﻮﺍﻭ ﺍﻟﹼﱵ ﺗﺒﺘﺪﺃ ﺑِﻬﺎ ﰲ ﺃﻭﻝ ﺍﻟﻜﻼﻡ....................... )(٣
ﺭﺟﻼﹰ¼ ﻭ½ﺭﺑﻬﻤﺎ ﺭﺟﻠﲔ¼ ﻭ½ﺭﺑﻬﻢ ﺭﺟﺎﻻﹰ¼ ،ﻭ½ﺭﺑﻬﺎ ﺍﻣﺮﺃﺓ¼ ﻭ½ﺭﺑﻬﻤﺎ ﺍﻣﺮﺃﺗﲔ¼ ﻭ½ﺭﺑﻬﻦ ﻧﺴﺎﺀ¼" .ﻍ". ) (١ﻗﻮﻟﻪ] :ﻗﺪ ﺗﻠﺤﻘﻬﺎ[ ﺃﻱ :ﺗﻠﺤﻖ ½ﺭﺏ½ ¼ﻣﺎ¼ ﺍﻟﻜﺎﻓﹼﺔ ﺃﻱ :ﺍﳌﺎﻧﻌﺔ ﻋﻦ ﺍﻟﻌﻤﻞ ﻭﺗﻜﺘﺐ ½ﻣﺎ¼ ﺍﻟﻜﺎﻓﹼﺔ ﻣﻮﺻﻮﻟﺔ ﺑـ½ﺭﺏ ،¼ﻭﺗﺪﺧﻞ ½ﺭﺏ ¼ﺑﻌﺪ ﳊﻮﻕ ½ﻣﺎ¼ ﺍﻟﻜﺎﻓﹼﺔ ﺎ ﻋﻠﻰ ﺍﳉﻤﻠﺘﲔ ﺍﻻﲰﻴﺔ ﻭﺍﻟﻔﻌﻠﻴﺔ؛ ﻷﻧﻬﺎ ﺑﺴﺒﺐ ﳊﻮﻕ ½ﻣﺎ¼ ﺍﻟﻜﺎﻓﹼﺔ ﺧﺮﺟﺖ ﻋﻦ ﺍﻟﻌﻤﻞ ﻓﻼ ﻳﺸﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ﻣﺪﺧﻮﳍﺎ ﺻﺎﳊﺎﹰ ﻟﻌﻤﻠﻬﺎ ﳓﻮ ﴿ :ﺭﺑﻤﺎ ﻳﻮﺩ ﺍﻟﱠﺬِﻳﻦ ﻛﹶﻔﹶﺮﻭﺍﹾ﴾]ﺍﳊﺠﺮ.[٢ : ) (٢ﻗﻮﻟﻪ] :ﻭﻻ ﺑﺪ ﳍﺎ[ ﺃﻱ :ﻻ ﺑﺪ ﻟـ½ﺭﺏ ¼ﻣﻦ ﻓﻌﻞ ﻣﺎﺽ ﺗﺘﻌﻠﹼﻖ ﺑﻪ ½ﺭﺏ¼؛ ﻷﻥﹼ ½ﺭﺏ ¼ﻟﻠﺘﻘﻠﻴﻞ ﺍﳌﺘﺤﻘﹼﻖ ﻭﻫﻮ ﻻ ﻳﺘﺤﻘﹼﻖ ﺇﻻﹼ ﰲ ﺍﳌﺎﺿﻲ ،ﻭﳛﺬﻑ ﺫﻟﻚ ﺍﻟﻔﻌﻞ ﻏﺎﻟﺒﺎﹰ ﺃﻱ :ﰲ ﻏﺎﻟﺐ ﺍﻻﺳﺘﻌﻤﺎﻻﺕ ﻟﻮﺟﻮﺩ ﺍﻟﻘﺮﺍﺋﻦ، ﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺭﺑﻤﺎ ﻳﻮﺩ ﺍﻟﱠﺬِﻳﻦ ﻛﹶﻔﹶﺮﻭﺍﹾ ﻟﹶﻮ ﻛﹶﺎﻧﻮﺍﹾ ﻣﺴﻠِﻤِﲔ]﴾ﺍﳊﺠﺮ [٢ :ﻓﻜﺎﳌﺎﺿﻲ ﻟﺼﺪﻕ ﺍﳌﻴﻌﺎﺩ ﺑﻪ ﻭﲢﻘﹼﻘﻪ ﻓﻬﻮ ﺇﺫﻥ ﲟﻨـﺰﻟﺔ ﺍﳌﻮﺟﻮﺩ ﺍﳌﺘﺤﻘﹼﻖ ﻓﻴﻜﻮﻥ ½ﻳﻮﺩ ¼ﲟﻌﲎ ½ﻭﺩﻭﺍ¼ ﻭﻳﺆﻳﺪﻩ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿:ﻓﹶﺴﻮﻑ ﻳﻌﻠﹶﻤﻮﻥﹶ ﺇِﺫِ ﺍﻟﹾﺄﹶﻏﹾﻠﹶﺎﻝﹸ ﻓِﻲ ﺃﹶﻋﻨﺎﻗِﻬِﻢ]﴾ﻏﺎﻓﺮ [٧١/ ٧٠ :ﺣﻴﺚ ﲨﻊ ﺑﲔ ½ﺇﺫ¼ ﺍﻟﹼﺬﻱ ﻫﻮ ﻟﻠﻤﺎﺿﻲ ﻭﺑﲔ ½ﺳﻮﻑ ¼ﺍﻟﹼﺬﻱ ﻫﻮ ﻟﻼﺳﺘﻘﺒﺎﻝ ﻟﻜﻮﻧﻪ ﲟﻨـﺰﻟﺔ ﺍﳌﻮﺟﻮﺩ ﻟﺘﻌﺮﻳﻪ ﻋﻦ ﺍﻟﺮﻳﺐ" .ﻱ". ) (٣ﻗﻮﻟﻪ] :ﻭﻭﺍﻭ ½ﺭﺏ [¼ﺃﻱ :ﻭﺛﺎﻣﻨﻬﺎ ﻭﺍﻭ ½ﺭﺏ ¼ﺍﻟﹼﱵ ﺗﻜﻮﻥ ﲟﻌﲎ ½ﺭﺏ ¼ﻭﳍﺬﺍ ﺗﺴﺘﺤﻖ ﺻﺪﺭ ﺍﻟﻜﻼﻡ ﻛﻤﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺑﻘﻮﻟﻪ :ﻭﻫﻲ ﺍﻟﻮﺍﻭ ﺍﻟﹼﱵ ﺗﺒﺘﺪﺃ ﺎ ﰲ ﺃﻭﻝ ﺍﻟﻜﻼﻡ ،ﻭﻻ ﺗﺪﺧﻞ ﺇﻻﹼ ﻋﻠﻰ ﻣﻈﻬﺮ ﻧﻜﺮﺓ ﻣﻮﺻﻮﻓﺔ، ﻭﲢﺘﺎﺝ ﺇﱃ ﻓﻌﻞ ﻣﺎﺽ ﳛﺬﻑ ﻏﺎﻟﺒﺎﹰ ،ﻭﺇﻧﻤﺎ ﱂ ﻳﻘﻞ ﺍﳌﺺ½ :ﻭﺍﻭ ½ﺭﺏ ¼ﰲ ﺣﻜﻢ ½ﺭﺏ ¼ﻟﺌﻼﹼ ﻳﺘﻮﻫﻢ
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ﻛﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ ﺷﻌﺮ:
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ﻭﺑﻠﹾﺪﺓٍ ﻟﹶﻴﺲ ﺑِﻬﺎ ﺃﹶﻧِﻴﺲ ﺇﻻﱠ ﺍﻟﹾﻴﻌﺎﻓِﻴﺮ ﻭﺇِﻻﱠ ﺍﻟﹾﻌِﻴﺲ )( ١
ﻭﻭﺍﻭ ﺍﻟﻘﺴﻢ ﻭﻫﻰ ﲣﺘﺺ ﺑﺎﻟﻈﺎﻫﺮ ﳓﻮ½ :ﻭﺍﷲ ﻭﺍﻟﺮﲪﻦ ﻷﺿﺮﺑﻦ ،¼ﻓﻼ )(٢
ﻳﻘﺎﻝ½ :ﻭﻙ ،¼ﻭﺗﺎﺀ ﺍﻟﻘﺴﻢ ﻭﻫﻰ ﲣﺘﺺ ﺑﺎﷲ ﻭﺣﺪﻩ ﻓﻼ ﻳﻘﺎﻝ½ :ﺗﺎﻟﺮﲪﻦ¼، )(٣
ﻭﻗﻮﻟﹸﻬﻢ½ :ﺗﺮﺏ ﺍﻟﻜﻌﺒﺔ¼ ﺷﺎﺫﹼ ،ﻭﺑﺎﺀ ﺍﻟﻘﺴﻢ ﻭﻫﻰ ﺗﺪﺧﻞ ﻋﻠﻰ ﺍﻟﻈﺎﻫﺮ ) (٤
ﳊﻮﻕ ½ﻣﺎ¼ ﺍﻟﻜﺎﻓﹼﺔ ﺎ ،ﰒﹼ ﻫﺬﻩ ﺍﻟﻮﺍﻭ ﻟﻠﻌﻄﻒ ﻋﻨﺪ ﺳﻴﺒﻮﻳﻪ ﻭﻟﻴﺴﺖ ﲜﺎﺭﺓ ﻓﺈﻥ ﱂ ﺗﻜﻦ ﰲ ﺃﻭﻝ ﺍﻟﻜﻼﻡ ﻓﻜﻮﺎ ﻟﻠﻌﻄﻒ ﻇﺎﻫﺮ ،ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﰲ ﺃﻭﻝ ﺍﻟﻜﻼﻡ ﻳﻘﺪﺭ ﻟﻪ ﻣﻌﻄﻮﻑ ﻋﻠﻴﻪ ،ﻭﻋﻨﺪ ﺍﻟﻜﻮﻓﻴﲔ ﺇﻧﻬﺎ ﺣﺮﻑ ﻋﻄﻒ ﰲ ﺍﻷﺻﻞ ﰒﹼ ﺻﺎﺭﺕ ﻗﺎﺋﻤﺔ ﻣﻘﺎﻡ ½ﺭﺏ ¼ﺟﺎﺭﺓ ﺑﻨﻔﺴﻬﺎ ﻟﺼﲑﻭﺭﺎ ﲟﻌﲎ ½ﺭﺏ ،¼ﻓﻼ ﻳﻘﺪﺭﻭﻥ ﻟﻪ ﻣﻌﻄﻮﻓﺎﹰ ﻋﻠﻴﻪ؛ ﻷﻥﹼ ﺍﻟﺘﻘﺪﻳﺮ ﺧﻼﻑ ﺍﻷﺻﻞ" .ﻭ".
) (١ﻗﻮﻟﻪ] :ﻭﺑﻠﺪﺓ[ ﺃﻱ :ﺭﺏ ﺑﻠﺪﺓ ،ﻭﺍﻟﺒﻠﺪﺓ ﻛﻞﹼ ﺟﺰﺀ ﻣﻦ ﺍﻷﺭﺽ ﻣﺴﺘﺠﲑ ﻋﺎﻣﺮ ،ﻭﺍﻷﻧﻴﺲ ﻛﻞﹼ ﻣﺎ ﻳﻮﺍﻧﺲ ﺑﻪ، ﻭﺍﻟﻴﻌﺎﻓﲑ ﲨﻊ ﻳﻌﻔﻮﺭ ﻭﻫﻮ ﻭﻟﺪ ﺍﻟﻈﱯ ﺑﻠﻮﻥ ﺍﻟﺘﺮﺍﺏ ،ﻭﺑﻀﻢ ﺍﻟﻴﺎﺀ ﺍﳋﺸﻒ ،ﻭﺍﻟﻌﻴﺲ ﺑﺎﻟﻜﺴﺮ ﲨﻊ ﻋﻴﺴﺎﺀ ﻭﻫﻲ ﺍﻹﺑﻞ ﺍﻷﺑﻴﺾ ﺍﻟﹼﱵ ﳜﺎﻟﻂ ﺑﻴﺎﺿﻬﺎ ﺷﺊ ﻣﻦ ﺍﻟﺼﻔﺮﺓ" .ﻱ". ) (٢ﻗﻮﻟﻪ]:ﻭﻭﺍﻭ ﺍﻟﻘﺴﻢ[ﺃﻱ :ﻭﺗﺎﺳﻌﻬﺎ ﻭﺍﻭ ﺍﻟﻘﺴﻢ ﻭﻫﻲ ﺇﻧﻤﺎ ﺗﻜﻮﻥ ﻋﻨﺪ ﺣﺬﻑ ﻓﻌﻞ ﺍﻟﻘﺴﻢ ﻓﻼ ﻳﻘﺎﻝ½ :ﺃﻗﺴﻤﺖ ﻭﺍﷲ¼ ﻟﻜﺜﺮﺓ ﺍﺳﺘﻌﻤﺎﳍﺎ ﰲ ﺍﻟﻘﺴﻢ ،ﻭﻫﻲ ﳐﺘﺼﺔ ﺑﺎﻻﺳﻢ ﺍﻟﻈﺎﻫﺮ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺍﺳﻢ ﺍﷲ ﳓﻮ½ :ﻭﺍﷲ ﻷﻓﻌﻠﻦ ﻛﺬﺍ¼ ﺃﻭ ﻏﲑﻩ، ﻭﺍﺧﺘﺼﺎﺹ ﺍﻟﻮﺍﻭ ﺑﺎﻟﻈﺎﻫﺮ ﳊﻂﹼ ﻣﺮﺗﺒﺘﻬﺎ ﻋﻦ ﺭﺗﺒﺔ ﺍﻷﺻﻞ ﻭﻫﻮ ﺍﻟﺒﺎﺀ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻮﺍﻭ ﳐﺘﺼﺔ ﺑﺎﻟﻈﺎﻫﺮ ﻓﻼ ﻳﻘﺎﻝ½ :ﻭﻙ ﻷﻓﻌﻠﻦ ﻛﺬﺍ¼ ،ﻭﻻ ﺗﺴﺘﻌﻤﻞ ﰲ ﺍﻟﺴﺆﺍﻝ ﺃﻳﻀﺎﹰ ﻓﻼ ﻳﻘﺎﻝ½ :ﻭﺍﷲ ﺃﺧﱪﱐ¼ ﻛﻤﺎ ﻳﻘﺎﻝ½ :ﺑﺎﷲ ﺃﺧﱪﱐ¼" .ﻭ".
) (٣ﻗﻮﻟﻪ] :ﻭﺗﺎﺀ[ ﺃﻱ :ﻭﻋﺎﺷﺮﻫﺎ ﺗﺎﺀ ﺍﻟﻘﺴﻢ ﻭﻫﻲ ﻣﺜﻞ ﺍﻟﻮﺍﻭ ﰲ ﺣﺬﻑ ﺍﻟﻔﻌﻞ ﻭﻋﺪﻡ ﺍﻻﺳﺘﻌﻤﺎﻝ ﰲ ﺍﻟﺴﺆﺍﻝ ﻓﻼ ﻳﻘﺎﻝ½ :ﺃﺣﻠﻒ ﺗﺎﷲ¼ ﻭﻻ ½ﺗﺎﷲ ﺃﺧﱪﱐ¼ ،ﻭﳐﺘﺼﺔ ﺑﺎﺳﻢ ﺍﷲ ﻭﺣﺪﻩ ﺩﻭﻥ ﻏﲑﻩ ﻣﻦ ﺍﻷﲰﺎﺀ ﺍﳌﻈﻬﺮﺓ ﻭﺍﳌﻀﻤﺮﺓ ﻭﺫﻟﻚ ﳊﻂﹼ ﻣﺮﺗﺒﺔ ﺍﻟﺘﺎﺀ ﻋﻦ ﻣﺮﺗﺒﺔ ﺍﻷﺻﻞ ﺍﻟﹼﺬﻱ ﻫﻮ ﺍﻟﻮﺍﻭ ﺑﺘﺨﺼﻴﺼﻬﺎ ﺑﺒﻌﺾ ﺍﳌﻈﻬﺮ ،ﻭﺧﺺ ﻣﻨﻪ ﻣﺎ ﻫﻮ ﺃﺻﻞ ﰲ ﺑﺎﺏ ﺍﻟﻘﺴﻢ ﻭﻫﻮ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺃﺟﺎﺯ ﺍﻷﺧﻔﺶ ﺩﺧﻮﻝ ﺗﺎﺀ ﺍﻟﻘﺴﻢ ﻋﻠﻰ ﻏﲑ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﱃ ﻣﺴﺘﺪﻻ ﺑﻘﻮﻝ ﺍﻟﻌﺮﺏ½ :ﺗﺮﺏ ﺍﻟﻜﻌﺒﺔ¼ ﻭﺍﳉﻤﻬﻮﺭ ﺣﻜﻤﻮﺍ ﺑﺸﺬﻭﺫﻩ ،ﻭﳌﹼﺎ ﻛﺎﻥ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪ ﺍﳌﺺ ﻗﻮﻝ ﺍﳉﻤﻬﻮﺭ ﻗﺎﻝ :ﻭﻗﻮﳍﻢ ﺃﻱ :ﻗﻮﻝ ﺍﻟﻌﺮﺏ ﺍﻟﹼﺬﻱ ﺍﺳﺘﺪﻝﹼ ﺑﻪ ﺍﻷﺧﻔﺶ ﺷﺎﺫﹼ ﻻ ﻳﻘﺎﺱ ﻋﻠﻴﻪ ﻏﲑﻩ" .ﻱ" ﻭﻏﲑﻩ. ) (٤ﻗﻮﻟﻪ] :ﻭﺑﺎﺀ ﺍﻟﻘﺴﻢ[ ﺃﻱ :ﻭﺍﳊﺎﺩﻱ ﻋﺸﺮ ﺑﺎﺀ ﺍﻟﻘﺴﻢ ﻭﻫﻲ ﺗﺪﺧﻞ ﻋﻠﻰ ﺍﻟﻈﺎﻫﺮ ﻭﺍﳌﻀﻤﺮ ﻓﻬﻲ ﺃﻋﻢ ﻣﻦ ﺍﻟﻮﺍﻭ ﻭﺍﻟﺘﺎﺀ ،ﻭﳚﻮﺯ ﻓﻴﻬﺎ ﺇﻇﻬﺎﺭ ﺍﻟﻔﻌﻞ ﳓﻮ½ :ﺃﻗﺴﻤﺖ ﺑﺎﷲ¼ ،ﻭﳚﻮﺯ ﺍﺳﺘﻌﻤﺎﳍﺎ ﰲ ﺍﻟﺴﺆﺍﻝ ﳓﻮ½ :ﺑﺎﷲ
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kﻭﺍﳌﻀﻤﺮ ﳓﻮ½ :ﺑﺎﷲ¼ ﻭ½ﺑﺎﻟﺮﲪﻦ¼ ﻭ½ﺑﻚ¼ ،ﻭﻻ ﺑﺪ ﻟﻠﻘﺴﻢ ﻣﻦ ﺍﳉﻮﺍﺏl ﻭﻫﻰ ﲨﻠﺔ ﺗﺴﻤﻰ ﺍﳌﻘﺴﻢ ﻋﻠﻴﻬﺎ ،ﻓﺈﻥ ﻛﺎﻧﺖ ﻣﻮﺟﺒﺔ ﳚﺐ ﺩﺧﻮﻝ ﺍﻟﻼﻡ )(١
ﰲ ﺍﻻﲰﻴﺔ ﻭﺍﻟﻔﻌﻠﻴﺔ ﳓﻮ½ :ﻭﺍﷲ ﻟﺰﻳﺪ ﻗﺎﺋﻢ¼ ﻭ½ﻭﺍﷲ ﻷﻓﻌﻠﻦ ﻛﺬﺍ¼ ،ﻭ½ﺇﻥﹼ¼
ﰲ ﺍﻻﲰﻴﺔ ﳓﻮ½ :ﻭﺍﷲ ﺇﻥﹼ ﺯﻳﺪﺍﹰ ﻟﻘﺎﺋﻢ¼ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﻨﻔﻴﺔ ﻭﺟﺐ ﺩﺧﻮﻝ )(٢
½ﻣﺎ¼ ﻭ½ﻻ¼ ﳓﻮ½ :ﻭﺍﷲ ﻣﺎ ﺯﻳﺪ ﺑﻘﺎﺋﻢ¼ ﻭ½ﻭﺍﷲ ﻻ ﻳﻘﻮﻡ ﺯﻳﺪ¼ ،ﻭﺍﻋﻠﻢ ﺃﻧﻪ ﻗﺪ
ﳛﺬﻑ ﺣﺮﻑ ﺍﻟﻨﻔﻲ ﻟﺰﻭﺍﻝ ﺍﻟﻠﺒﺲ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺗﺎﷲ ﺗﻔﹾﺘﺄﹸ ﺗﺬﹾﻛﹸﺮ
ﻳﻮﺳﻒ]﴾ﻳﻮﺳﻒ [٨٥:ﺃﻱ :ﻻ ﺗﻔﺘﺄ ،ﻭﳛﺬﻑ ﺟﻮﺍﺏ ﺍﻟﻘﺴﻢ ﺇﻥ ﺗﻘﺪﻡ ﻣﺎ )(٣
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ﺍﺟﻠﺲ¼ ﻭﰲ ﻛﻞﹼ ﻣﻘﺴﻢ ﻇﺎﻫﺮﺍﹰ ﻛﺎﻥ ﺃﻭ ﻣﻀﻤﺮﺍﹰ ﳓﻮ½ :ﺑﺎﷲ ﻭﺑﺎﻟﺮﲪﻦ ﻭﺑﻚ ﻷﻓﻌﻠﻦ ﻛﺬﺍ¼" .ﻍ". ) (١ﻗﻮﻟﻪ] :ﻓﺈﻥ ﻛﺎﻧﺖ[ ﺃﻱ :ﺇﻥ ﻛﺎﻧﺖ ﺍﳉﻤﻠﺔ ﺍﻟﻮﺍﻗﻌﺔ ﺟﻮﺍﺑﺎﹰ ﻟﻠﻘﺴﻢ ﲨﻠﺔ ﻣﺜﺒﺘﺔ ﳚﺐ ﺩﺧﻮﻝ ﺍﻟﻼﻡ ﰲ ﺍﳉﻤﻠﺔ ﺍﻻﲰﻴﺔ ﳓﻮ½ :ﻭﺍﷲ ﻟﺰﻳﺪ ﻗﺎﺋﻢ¼ ﻭﺍﻟﻔﻌﻠﻴﺔ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﺗﺎﻟﻠﱠﻪِ ﻟﹶﺄﹶﻛِﻴﺪﻥﱠ ﺃﹶﺻﻨﺎﻣﻜﹸﻢ ﺑﻌﺪ ﺃﹶﻥ ﺗﻮﻟﱡﻮﺍ ﻣﺪﺑِﺮِﻳﻦ] ﴾ﺍﻷﻧﺒﻴﺎﺀ ،[٥٧ :ﻭﳚﺐ ﺩﺧﻮﻝ ½ﺇﻥﹼ¼ ﺍﳌﻜﺴﻮﺭﺓ ﰲ ﺍﳉﻤﻠﺔ ﺍﻻﲰﻴﺔ ﺩﻭﻥ ﺍﻟﻔﻌﻠﻴﺔ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺇِﻥﱠ ﺳﻌﻴﻜﹸﻢ ﻟﹶﺸﺘﻰ﴾ ]ﺍﻟﻠﻴﻞ [٤ :ﰲ ﺟﻮﺍﺏ ﴿ﻭﺍﻟﻠﱠﻴﻞِ ﺇِﺫﹶﺍ ﻳﻐﺸﻰ﴾]ﺍﻟﻠﻴﻞ.[١ : ) (٢ﻗﻮﻟﻪ]:ﻭﺇﻥ ﻛﺎﻧﺖ[ ﺃﻱ :ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﳉﻤﻠﺔ ﺍﻟﻮﺍﻗﻌﺔ ﺟﻮﺍﺑﺎﹰ ﻟﻠﻘﺴﻢ ﻣﻨﻔﻴﺔ ،ﺍﲰﻴﺔ ﻛﺎﻧﺖ ﺃﻭ ﻓﻌﻠﻴﺔ ﻭﺟﺐ ﺩﺧﻮﻝ ½ﻣﺎ¼ ﺃﻭ ½ﻻﹶ¼ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﺍﻟﻀﺤﻰ ﻭﺍﻟﻠﱠﻴﻞِ ﺇِﺫﹶﺍ ﺳﺠﻰ ﻣﺎﻭﺩﻋﻚ ﺭﺑﻚ ﻭﻣﺎ ﻗﹶﻠﹶﻰ﴾]ﺍﻟﻀﺤﻰ/١: ،[٣ﻭﺇﻧﻤﺎ ﻭﺟﺐ ﰲ ﺍﳉﻤﻠﺔ ﺍﳌﻘﺴﻢ ﻋﻠﻴﻬﺎ ﺃﺣﺪ ﺍﻷﺷﻴﺎﺀ ﺍﳌﺬﻛﻮﺭﺓ ﻟﻠﺮﺑﻂ ﺑﲔ ﺍﳉﻤﻠﺘﲔ ﻻﺳﺘﻘﻼﻝ ﻛﻞﹼ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﺑﺪﻭﻥ ﺍﻷﺧﺮﻯ" .ﻍ"ﻭﻏﲑﻩ. ) (٣ﻗﻮﻟﻪ] :ﺃﻱ :ﻻﺗﻔﺘﺄ[ ﻷﻥﹼ ﺍﳌﻀﺎﺭﻉ ﺍﳌﺜﺒﺖ ﻻ ﺑﺪ ﻟﻪ ﻣﻦ ﺃﻥ ﻳﻘﺘﺮﻥ ﺑﺎﻟﻼﻡ ﻭﻫﻮ ﻫﻬﻨﺎ ﻣﻨﺘﻒ ،ﻓﻌﻠﻢ ﺃﻧﻪ ﻣﻨﻔﻲ ﻭﺣﺮﻑ ﺍﻟﻨﻔﻲ ﻋﻨﻪ ﳏﺬﻭﻑ" .ﻱ".
) (٤ﻗﻮﻟﻪ] :ﳛﺬﻑ[ ﺇﻧﻤﺎ ﳛﺬﻑ ﺟﻮﺍﺏ ﺍﻟﻘﺴﻢ ﰲ ﻫﺎﺗﲔ ﺍﻟﺼﻮﺭﺗﲔ ﺃﻱ :ﺇﺫﺍ ﺗﻘﺪﻡ ﻋﻠﻰ ﺍﻟﻘﺴﻢ ﻣﺎ ﻳﺪﻝﹼ ﻋﻠﻰ ﺟﻮﺍﺑﻪ ﺃﻭ ﺗﻮﺳﻂ ﺍﻟﻘﺴﻢ ﺑﲔ ﺍﳉﺰﺀﻳﻦ ﺍﻟﺪﺍﻟﹼﲔ ﻋﻠﻰ ﺟﻮﺍﺏ ﺍﻟﻘﺴﻢ ﻻﺳﺘﻐﻨﺎﺋﻪ ﻋﻦ ﺍﳉﻮﺍﺏ ﻟﻮﺟﻮﺩ ﻣﺎ ﻳﺪﻝﹼ ﻋﻠﻴﻪ ،ﻭﺍﳉﻤﻠﺔ ﺍﳌﺬﻛﻮﺭﺓ ﻭﺇﻥ ﻛﺎﻧﺖ ﺟﻮﺍﺑﺎﹰ ﻟﻠﻘﺴﻢ ﲝﺴﺐ ﺍﳌﻌﲎ ﻟﻜﻨﻪ ﲝﺴﺐ ﺍﻟﻠﻔﻆ ﻻ ﺗﺴﻤﻰ ﺇﻻﹼ ﺍﻟﺪﺍﻝﹼ ﻋﻠﻰ ﺍﳉﻮﺍﺏ ﻻ ﺍﳉﻮﺍﺏ ﻭﳍﺬﺍ ﻻ ﳚﺐ ﻓﻴﻬﺎ ﻋﻼﻣﺔ ﺟﻮﺍﺏ ﺍﻟﻘﺴﻢ" .ﻭ".
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kﻝﹼ ﻋﻠﻴﻪ ﳓﻮ½ :ﺯﻳﺪ ﻗﺎﺋﻢ ﻭﺍﷲ¼ ،ﺃﻭ ﺗﻮﺳﻂ ﺍﻟﻘﺴﻢ ﳓﻮ½ :ﺯﻳﺪ ﻭﺍﷲl ﻳﺪ ﻗﺎﺋﻢ¼ ،ﻭ½ﻋﻦ¼ ﻟﻠﻤﺠﺎﻭﺯﺓ ﳓﻮ½ :ﺭﻣﻴﺖ ﺍﻟﺴﻬﻢ ﻋﻦ ﺍﻟﻘﻮﺱ ﺇﱃ ﺍﻟﺼﻴﺪ¼، )(١
ﻭ½ﻋﻠﻰ¼ ﻟﻼﺳﺘﻌﻼﺀ ﳓﻮ½ :ﺯﻳﺪ ﻋﻠﻰ ﺍﻟﺴﻄﺢ¼ ،ﻭﻗﺪ ﻳﻜﻮﻥ ½ﻋﻦ¼ ﻭ½ﻋﻠﻰ¼ )(٢
ﺍﲰﲔ ﺇﺫﺍ ﺩﺧﻞ ﻋﻠﻴﻬﻤﺎ ½ﻣﻦ¼ ﻛﻤﺎ ﺗﻘﻮﻝ½ :ﺟﻠﺴﺖ ﻣﻦ ﻋﻦ ﳝﻴﻨﻪ¼ )(٣
) (١ﻗﻮﻟﻪ] :ﻭ½ﻋﻦ¼[ ﺃﻱ :ﻭﺍﻟﺜﺎﱐ ﻋﺸﺮ ½ﻋﻦ ¼ﻭﻫﻲ ﻟﻠﻤﺠﺎﻭﺯﺓ ،ﺃﻱ :ﺎﻭﺯﺓ ﺷﺊ ﻭﺗﻌﺪﻳﺘﻪ ﻋﻦ ﺷﺊ ﺁﺧﺮ، ﻭﳎﺎﻭﺯﺓ ﺍﻟﺸﺊ ﻋﻦ ﺍﻟﺸﺊ ﺇﻣﺎ ﻳﻜﻮﻥ ﺑﺰﻭﺍﻝ ﺍﻟﺸﺊ ﺍﻷﻭﻝ ﻋﻦ ﺍﻟﺸﺊ ﺍﻟﺜﺎﱐ ﻭﻭﺻﻮﻟﻪ ﺇﱃ ﺍﻟﺸﺊ ﺍﻟﺜﺎﻟﺚ ﳓﻮ: ½ﺭﻣﻴﺖ ﺍﻟﺴﻬﻢ ﻋﻦ ﺍﻟﻘﻮﺱ ﺇﱃ ﺍﻟﺼﻴﺪ¼ ،ﺃﻭ ﺑﻮﺻﻮﻝ ﺍﻟﺸﺊ ﺍﻷﻭﻝ ﺇﱃ ﺍﻟﺜﺎﻟﺚ ﺑﺪﻭﻥ ﺯﻭﺍﻟﻪ ﻋﻦ ﺍﻟﺜﺎﱐ ﳓﻮ: ½ﺃﺧﺬﺕ ﻋﻨﻪ ﺍﻟﻌﻠﻢ¼ ،ﺃﻭ ﺑﺰﻭﺍﻝ ﺍﻟﺸﻲﺀ ﺍﻷﻭﻝ ﻋﻦ ﺍﻟﺜﺎﱐ ﺑﺪﻭﻥ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﻟﺜﺎﻟﺚ ﳓﻮ½ :ﺃﺩﻳﺖ ﻋﻨﻪ ﺍﻟﺪﻳﻦ¼ ،ﻭﻗﺪ ﳚﺊ ½ﻋﻦ ¼ﻟﻠﺘﻌﻬﺪ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻳﻮﻣﺎﹰ ﻻﱠ ﺗﺠﺰِﻱ ﻧﻔﹾﺲ ﻋﻦ ﻧﻔﹾﺲٍ ﺷﻴﺌﺎﹰ﴾ ]ﺍﻟﺒﻘﺮﺓ ،[٤٨ : ﻭﻟﻼﺳﺘﻌﺎﻧﺔ ﳓﻮ½ :ﺭﻣﻴﺖ ﺍﻟﺴﻬﻢ ﻋﻦ ﺍﻟﻘﻮﺱ¼ ﺃﻱ :ﺑﺎﺳﺘﻌﺎﻧﺔ ﺍﻟﻘﻮﺱ ،ﻭﻟﻠﺘﻌﻠﻴﻞ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﺍﺳﺘِﻐﻔﹶﺎﺭ ﺇِﺑﺮﺍﻫِﻴﻢ ﻟِﺄﹶﺑِﻴﻪِ ﺇِﻻﱠ ﻋﻦ ﻣﻮﻋِﺪﺓٍ﴾ ]ﺍﻟﺘﻮﺑﺔ [١١٤ :ﺃﻱ :ﳌﻮﻋﺪﺓ ،ﻭﲟﻌﲎ ½ﺑﻌﺪ¼ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ: ﴿ﻟﹶﺘﺮﻛﹶﺒﻦ ﻃﹶﺒﻘﺎﹰ ﻋﻦ ﻃﹶﺒﻖٍ ﴾ ]ﺍﻻﻧﺸﻘﺎﻕ [١٩ :ﺃﻱ :ﺑﻌﺪ ﻃﺒﻖ ،ﻭﲟﻌﲎ ½ﻓِﻲ ¼ﻛﻘﻮﻟﻚ½ :ﻻ ﻳﻜﻮﻥ ﻋﻦ ﺫﻟﻚ ﺍﻷﻣﺮ ﻭﱄﹼ¼ ﺃﻱ :ﰲ ﺫﻟﻚ ﺍﻷﻣﺮ" .ﻱ" ﻭﻏﲑﻩ. ) (٢ﻗﻮﻟﻪ] :ﻭ½ﻋﻠﻰ¼[ ﺃﻱ :ﻭﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ ½ﻋﻠﻰ¼ ﻭﻫﻲ ﻟﻼﺳﺘﻌﻼﺀ ﺃﻱ :ﻻﺳﺘﻌﻼﺀ ﺷﺊ ﻋﻠﻰ ﺷﺊ ﺣﻘﻴﻘﺔ ﳓﻮ: ½ﺯﻳﺪ ﻋﻠﻰ ﺍﻟﺴﻄﺢ¼ ﺃﻭ ﺣﻜﻤﺎﹰ ﳓﻮ½ :ﻋﻠﻴﻪ ﺩﻳﻦ¼ ،ﻭﻗﺪ ﳚﺊ ½ﻋﻠﹶﻰ¼ ﻟﻠﻤﺼﺎﺣﺒﺔ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺍﻟﹾﺤﻤﺪ ﻟِﻠﹼﻪِ ﺍﻟﱠﺬِﻱ ﻭﻫﺐ ﻟِﻲ ﻋﻠﹶﻰ ﺍﻟﹾﻜِﺒﺮِ﴾ ]ﺇﺑﺮﺍﻫﻴﻢ ،[٣٩ :ﻭﻟﻠﺘﻌﻠﻴﻞ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻟِﺘﻜﹶﺒﺮﻭﺍﹾ ﺍﻟﻠﹼﻪ ﻋﻠﹶﻰ ﻣﺎ ﻫﺪﺍﻛﹸﻢ] ﴾ﺍﻟﺒﻘﺮﺓ ،[١٨٥ :ﻭﻟﻠﻈﺮﻓﻴﺔ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻋﻠﹶﻰ ﻣﹾﻠﻚِ ﺳﻠﹶﻴﻤﺎﻥﹶ﴾ ]ﺍﻟﺒﻘﺮﺓ ،[١٠٢ :ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺇِﻟﱠﺎ ﻋﻠﹶﻰ ﺃﹶﺯﻭﺍﺟِﻬِﻢ] ﴾ﺍﳌﺆﻣﻨﻮﻥ ،[٦ :ﻭﲟﻌﲎ ﺍﻟﺒﺎﺀ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺣﻘِﻴﻖ ﻋﻠﹶﻰ ﺃﹶﻥ ﻻﱠ ﺃﹶﻗﹸﻮﻝﹶ ﻋﻠﹶﻰ ﺍﻟﻠﹼﻪِ ﺇِﻻﱠ ﺍﻟﹾﺤﻖ] ﴾ﺍﻷﻋﺮﺍﻑ [١٠٥ :ﺃﻱ :ﺑﺄﻥ ﻻ ﺃﻗﻮﻝ" .ﻱ". ) (٣ﻗﻮﻟﻪ] :ﺇﺫﺍ ﺩﺧﻞ[ ﺃﻱ :ﺇﺫﺍ ﺩﺧﻞ ½ﻣِﻦ ¼ﺍﳉﺎﺭﺓ ﻋﻠﻰ ½ﻋﻠﹶﻰ¼ ﻓﻴﻜﻮﻥ ½ﻋﻠﹶﻰ¼ ﲟﻌﲎ ﺍﻟﻔﻮﻕ ﳓﻮ½ :ﻧﺰﻟﺖ ﻣﻦ ﻋﻠﻰ ﺍﻟﻔﺮﺱ¼ ﺃﻱ :ﻣﻦ ﻓﻮﻗﻪ ،ﻭﻣﻨﻪ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ :ﺷﻌﺮ ﻏﹶﺪﺕ ﻣِﻦ ﻋﻠﹶﻴﻪِ ﺑﻌﺪ ﻣﺎ ﺗﻢ ﻇﹶﻤﺆﻫﺎ ﻭﻋﻦ
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ﻗﹶﻴﺾٍ
ﻳﻠِﻴﺪﺍﺀَ
ﻣِﺠﻬﻞ
ﺃﻱ :ﻣﻦ ﻓﻮﻗﻪ..ﺇﱁ ،ﻭﺇﺫﺍ ﺩﺧﻞ ½ﻣِﻦ ¼ﺍﳉﺎﺭﺓ ﻋﻠﻰ ½ﻋﻦ ¼ﻓﻴﻜﻮﻥ ½ﻋﻦ ¼ﲟﻌﲎ ﺍﳉﺎﻧﺐ ﳓﻮ½ :ﺟﻠﺴﺖ ﻣﻦ ﻋﻦ ﳝﻴﻨﻪ¼ ﺃﻱ :ﻣﻦ ﺟﺎﻧﺐ ﳝﻴﻨﻪ ،ﻭﻣﻨﻪ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ½ :ﻣﻦ ﻋﻦ ﳝﻴﲏ ﻣﺮﺓ ﻭﺃﻣﺎﻣﻲ¼".ﻍ".
٢٣٤
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ﰲ
kﻧﺰﻟﺖ ﻣﻦ ﻋﻠﻰ ﺍﻟﻔﺮﺱ¼ ،ﻭﺍﻟﻜﺎﻑ ﻟﻠﺘﺸﺒﻴﻪ ﳓﻮ½ :ﺯﻳﺪ ﻛﻌﻤﺮﻭ¼l، ﻭ½ )( ١
ﻭﺯﺍﺋﺪﺓ ،ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﻟﹶﻴﺲ ﻛﹶﻤِﺜﹾﻠِﻪِ ﺷﻲﺀٌ﴾]ﺍﻟﺸﻮﺭﻯ ،[١١:ﻭﻗﺪ )( ٢
ﺗﻜﻮﻥ ﺍﲰﺎﹰ ........................................................ )(٣
) (١ﻗﻮﻟﻪ] :ﻭﺍﻟﻜﺎﻑ[ ﺃﻱ :ﻭﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ ﺍﻟﻜﺎﻑ ﻭﻫﻲ ﻟﻠﺘﺸﺒﻴﻪ ﳓﻮ½ :ﺯﻳﺪ ﻛﺎﻷﺳﺪ¼ ،ﻭﻻ ﺑﺪ ﻟﻠﺘﺸﺒﻴﻪ ﻣﻦ ﺃﺭﺑﻌﺔ ﺃﺷﻴﺎﺀ :ﺍﳌﺸﺒﻪ ﻛﺰﻳﺪ ،ﻭﺍﳌﺸﺒﻪ ﺑﻪ ﻛﺎﻷﺳﺪ ،ﻭﻭﺟﻪ ﺍﻟﺘﺸﺒﻴﻪ ﻛﺎﻟﺸﺠﺎﻋﺔ ،ﻭﺃﺩﺍﺓ ﺍﻟﺘﺸﺒﻴﺔ ﻛﺎﻟﻜﺎﻑ ﰲ ﺍﳌﺜﺎﻝ ﺍﳌﺬﻛﻮﺭ.
) (٢ﻗﻮﻟﻪ] :ﻭﺯﺍﺋﺪﺓ[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﻟﻠﺘﺸﺒﻴﻪ¼ ﻣﺮﻓﻮﻉ ﻋﻠﻰ ﺍﳋﱪﻳﺔ ،ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻟﹶﻴﺲ ﻛﹶﻤِﺜﹾﻠِ ِﻪ ﺷﻲﺀٌ﴾ ]ﺍﻟﺸﻮﺭﻯ [١١ :ﺃﻱ :ﻟﻴﺲ ﻣﺜﻠﻪ ﺷﺊ ،ﻭﺇﻧﻤﺎ ﺣﻜﻢ ﺑﺰﻳﺎﺩﺓ ﺍﻟﻜﺎﻑ ﺩﻭﻥ ﺍﳌﺜﻞ؛ ﻷﻥﹼ ﺯﻳﺎﺩﺓ ﻣﺎ ﻫﻮ ﻋﻠﻰ ﺣﺮﻑ ﻭﺍﺣﺪ ﻻ ﺳﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﻗﺴﻢ ﺍﳊﺮﻭﻑ ﺃﻭﱃ ﻣﻦ ﺯﻳﺎﺩﺓ ﺍﻻﺳﻢ ،ﻭﻷﻥﹼ ﺯﻳﺎﺩﺓ ﺍﳌﺜﻞ ﺗﻮﺟﺐ ﺩﺧﻮﻝ ﺍﻟﻜﺎﻑ ﻋﻠﻰ ﺍﳌﻀﻤﺮ ﰲ ﺍﻟﺘﻘﺪﻳﺮ ﻭﻫﻲ ﳐﺘﺼﺔ ﺑﺎﻟﻈﺎﻫﺮ ،ﻭﺃﻳﻀﺎﹰ ﺍﳌﻘﺼﻮﺩ ﻧﻔﻲ ﺍﳌﺜﻞ ﻻ ﻧﻔﻲ ﻣﺜﻞ ﺍﳌﺜﻞ ،ﻭﻟﻮﱂ ﻳﻜﻦ ﺍﻟﻜﺎﻑ ﺯﺍﺋﺪﺓ ﻟﻜﺎﻥ ﺗﻘﺪﻳﺮﻩ½ :ﻟﻴﺲ ﻣﺜﻞ ﻣﺜﻠﻪ ﺷﺊ¼ ،ﻭﻗﻴﻞ :ﺍﳌﺜﻞ ﺯﺍﺋﺪ ﺩﻭﻥ ﺍﻟﻜﺎﻑ؛ ﻷﻥﹼ ﺍﳊﻜﻢ ﺑﺰﻳﺎﺩﺓ ﺍﻟﻜﺎﻑ ﺣﻜﻢ ﻗﺒﻞ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻪ؛ ﻷﻥﹼ ﺍﳊﺎﺟﺔ ﺇﻧﻤﺎ ﺗﺜﺒﺖ ﻋﻨﺪ ﺫﻛﺮ ﺍﳌﺜﻞ ،ﻭﻗﻴﻞ :ﻟﻴﺲ ﺷﺊ ﻣﻨﻬﻤﺎ ﺯﺍﺋﺪﺍﹰ؛ ﻷﻥﹼ ﺍﻹﻋﻤﺎﻝ ﺃﻭﱃ ﻣﻦ ﺍﻹﳘﺎﻝ ﻭﻻ ﻳﺴﺘﻠﺰﻡ ﻫﺬﺍ ﺛﺒﻮﺕ ﺍﳌﺜﻞ؛ ﻷﻥﹼ ﻧﻔﻲ ﻣﺜﻞ ﺍﳌﺜﻞ ﻳﺴﺘﻠﺰﻡ ﻧﻔﻲ ﺍﳌﺜﻞ ﺑﻄﺮﻳﻖ ﺍﻟﻜﻨﺎﻳﺔ ﻓﻴﻜﻮﻥ ﻧﻔﻲ ﻣﺜﻞ ﺍﳌﺜﻞ ﺑﺎﻟﺼﺮﺍﺣﺔ ﻭﻧﻔﻲ ﺍﳌﺜﻞ ﺑﺎﻟﻜﻨﺎﻳﺔ ﻭﺍﻟﻜﻨﺎﻳﺔ ﺃﺑﻠﻎ ﻣﻦ ﺍﻟﺼﺮﻳﺢ" .ﺳﻦ" ﻭﻏﲑﻩ. ) (٣ﻗﻮﻟﻪ] :ﻭﻗﺪ ﺗﻜﻮﻥ[ ﺃﻱ :ﺍﻟﻜﺎﻑ ﺍﲰﺎﹰ ﲟﻌﲎ ﺍﳌﺜﻞ ﺇﺫﺍ ﺩﺧﻞ ﻋﻠﻴﻬﺎ ﺣﺮﻑ ﺍﳉﺮ ،ﻛﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ :ﺷﻌﺮ ﺑِﻴﺾ ﺛﹶﻼﹶﺙﹲ ﻛﹶﻨِﻌﺎﺝٍ ﺟﻢ ﻳﻀﺤﻜﹾﻦ ﻋﻦ ﻛﹶﺎﻟﹾﺒﺮﺩِ ﺍﻟﹾﻤﻨﻬﻢ
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½ﺍﻟﺒﻴﺾ¼ ﺑﻜﺴﺮ ﺍﻟﺒﺎﺀ ﲨﻊ ﺑﻴﻀﺎﺀ ،ﻭﻫﻮ ﺻﻔﺔ ﶈﺬﻭﻑ ﺃﻱ :ﻧﺴﺎﺀ ﺑﻴﺾ ،ﻭﻫﻮ ﻣﺒﺘﺪﺃ ﻭﺧﱪﻩ ½ﻳﻀﺤﻜﻦ¼، ﻭ½ﺍﻟﻨﻌﺎﺝ¼ ﺑﺎﻟﻜﺴﺮ ﲨﻊ ﻧﻌﺠﺔ ﺑﺎﻟﻔﺘﺢ ﻭﻫﻲ ﻫﻬﻨﺎ ﺃﻧﺜﻰ ﺑﻘﺮ ﺍﻟﻮﺣﺶ ،ﻭ½ﺍﳉﻢ ¼ﺑﺎﻟﻀﻢ ﲨﻊ ﲨﺎﺀ ﻭﻫﻲ ﺍﻟﹼﱵ ﻻ ﻗﺮﻥ ﳍﺎ ،ﻭ½ﺍﻟﱪﺩ¼ ﺑﺎﻟﺘﺤﺮﻳﻚ ﺣﺐ ﺍﻟﻐﻤﺎﻡ ،ﻭ½ﺍﳌﻨﻬﻢ ¼ﺑﺘﺸﺪﻳﺪ ﺍﳌﻴﻢ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺍﻻﻤﺎﻡ ﺍﻟﺬﺍﺋﺐ ،ﻭﻣﻌﲎ ﺍﻟﺒﻴﺖ: ﻧﺴﺎﺀ ﺑﻴﺾ ﺛﻼﺙ ﻣﺸﺒﻬﺎﺕ ﺑﻨﻌﺎﺝ ﻻ ﻗﺮﻥ ﳍﺎ ﻳﻀﺤﻜﻦ ﻋﻦ ﺃﺳﻨﺎﻥ ﻣﺜﻞ ﺍﻟﱪﺩ ﺍﻟﺬﺍﺋﺐ ﰲ ﺍﻟﺼﻔﺎﺀ ﻭﺍﻟﻨﻘﺎﺀ، ﻭﻣﻮﺿﻊ ﺍﻻﺳﺘﺸﻬﺎﺩ ﻓﻴﻪ ½ﻛﺎﻟﱪﺩ¼ ﻣﻦ ﺣﻴﺚ ﺇﻥ ﺍﻟﻜﺎﻑ ﻓﻴﻪ ﺍﺳﻢ ﲟﻌﲎ ﻣﺜﻞ ،ﻭﻻ ﳜﻔﻰ ﺃﻥﹼ ﺍﻟﻜﺎﻑ ﻻ ﺗﻘﻊ ﺍﲰﺎﹰ ﻋﻨﺪ ﺳﻴﺒﻮﻳﻪ ﻭﺍﶈﻘﹼﻘﲔ ﺇﻻﹼ ﰲ ﺍﻟﻀﺮﻭﺭﺓ ،ﻭﺫﻫﺐ ﻛﺜﲑ ﻣﻨﻬﻢ ﺍﻷﺧﻔﺶ ﻭﺍﻟﻔﺎﺭﺳﻲ ﺇﱃ ﺟﻮﺍﺯ ﻭﻗﻮﻋﻬﺎ ﺍﲰﺎﹰ ﰲ ﺍﻟﺴﻌﺔ ﻓﺠﻮﺯﻭﺍ ﰲ ½ﺯﻳﺪ ﻛﺎﻷﺳﺪ¼ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻜﺎﻑ ﰲ ﻣﻮﺿﻊ ﺭﻓﻊ ﻋﻠﻰ ﺍﳋﱪﻳﺔ ﻭﺍﻷﺳﺪ ﳐﻔﻮﺿﺎﹰ ﺑﺎﻹﺿﺎﻓﺔ ،ﻭﳚﺊ ﺍﻟﻜﺎﻑ ﻟﻠﺘﻌﻠﻴﻞ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﺍﺫﹾﻛﹸﺮﻭﻩ ﻛﹶﻤﺎ ﻫﺪﺍﻛﹸﻢ] ﴾ﺍﻟﺒﻘﺮﺓ [١٩٨ :ﺃﻱ :ﻟِﻤﺎ ﻫﺪﺍﻛﻢ،
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ﻛﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ ﺷﻌﺮ:
ﰲ
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ﻳﻀﺤﻜﹾﻦ ﻋﻦ ﻛﹶﺎﻟﹾﺒﺮﺩِ ﺍﻟﹾﻤﻨﻬﻢ
ﻭ½ﻣﺬ¼ ﻭ½ﻣﻨﺬ¼ ﻟﻠﺰﻣﺎﻥ ﺇﻣﺎ ﻟﻼﺑﺘﺪﺍﺀ ﰲ ﺍﳌﺎﺿﻲ ﻛﻤﺎ ﺗﻘﻮﻝ ﰲ ﺷﻌﺒﺎﻥ: )(١
½ﻣﺎﺭﺃﻳﺘﻪ ﻣﺬ ﺭﺟﺐ¼ ،ﺃﻭ ﻟﻠﻈﺮﻓﻴﺔ ﰲ ﺍﳊﺎﺿﺮ ﳓﻮ½ :ﻣﺎ ﺭﺃﻳﺘﻪ ﻣﺬ ﺷﻬﺮﻧﺎ
ﻭﻣﻨﺬ ﻳﻮﻣﻨﺎ¼ ﺃﻱ :ﰲ ﺷﻬﺮﻧﺎ ﻭﰲ ﻳﻮﻣﻨﺎ ،ﻭ½ﺧﻼ¼ ﻭ½ﻋﺪﺍ¼ ﻭ½ﺣﺎﺷﺎ¼ )( ٢
ﻟﻼﺳﺘﺜﻨﺎﺀ ﳓﻮ½ :ﺟﺎﺀﱐ ﺍﻟﻘﻮﻡ ﺧﻼ ﺯﻳﺪ ﻭﺣﺎﺷﺎ ﻋﻤﺮﻭ ﻭﻋﺪﺍ ﺑﻜﺮ¼.
ﻭﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ :ﻗﺪ ﳚﺊ ﺍﻟﻜﺎﻑ ﲟﻌﲎ ½ﻋﻠﹶﻰ¼ ﻛﻘﻮﻝ ﺑﻌﺾ ﺍﻟﻌﺮﺏ½ :ﻛﺨﲑ¼ ﰲ ﺟﻮﺍﺏ ﻣﻦ ﻗﺎﻝ½ :ﻛﻴﻒ ﺃﺻﺒﺤﺖ¼ ﺃﻱ :ﺃﺻﺒﺤﺖ ﻋﻠﻰ ﺧﲑ" .ﻱ" ﻭﻏﲑﻩ. ) (١ﻗﻮﻟﻪ] :ﻭ½ﻣﺬ¼[ ﺃﻱ :ﻭﺍﳋﺎﻣﺲ ﻋﺸﺮ ½ﻣﺬ¼ ﻭﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ ½ﻣﻨﺬ¼ ﻭﳘﺎ ﻟﻠﺰﻣﺎﻥ ﺇﻣﺎ ﻻﺑﺘﺪﺍﺀ ﺍﻟﻐﺎﻳﺔ ﰲ ﺍﻟﺰﻣﺎﻥ ﺍﳌﺎﺿﻲ ﻛﻤﺎ ﺗﻘﻮﻝ ﰲ ﺷﻌﺒﺎﻥ½ :ﻣﺎ ﺭﺃﻳﺘﻪ ﻣﺬ ﺭﺟﺐ¼ ﺃﻱ :ﺍﺑﺘﺪﺍﺀ ﺍﻧﺘﻔﺎﺀ ﺭﺅﻳﱵ ﺇﻳﺎﻩ ﻣﻦ ﺭﺟﺐ ﺇﱃ ﺍﻵﻥ ،ﺃﻭ ﻟﻠﻈﺮﻓﻴﺔ ﲟﻌﲎ ½ﻓِﻲ ¼ﻣﻦ ﻏﲑ ﺍﻋﺘﺒﺎﺭ ﻣﻌﲎ ﺍﻻﺑﺘﺪﺍﺀ ﰲ ﺍﻟﺰﻣﺎﻥ ﺍﳊﺎﺿﺮ ﺃﻱ :ﺍﻟﹼﺬﻱ ﺍﻋﺘﱪﺗﻪ ﺣﺎﺿﺮﺍﹰ ﻭﺇﻥ ﻣﻀﻰ ﺑﻌﻀﻪ ،ﻳﻌﲏ :ﺇﺫﺍ ﺃﺭﻳﺪ ﻤﺎ ﺍﻟﺰﻣﺎﻥ ﺍﻟﺬﻱ ﺍﻋﺘﱪ ﺣﺎﺿﺮﺍﹰ ﻓﺎﳌﺮﺍﺩ ﺃﻥﹼ ﲨﻴﻊ ﺯﻣﺎﻥ ﺍﻟﻔﻌﻞ ﻫﻮ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ ﺍﳊﺎﺿﺮ ﳓﻮ½ :ﻣﺎ ﺭﺃﻳﺘﻪ ﻣﺬ ﺷﻬﺮﻧﺎ ﻭﻣﺬ ﻳﻮﻣﻨﺎ¼ ﺃﻱ :ﰲ ﺷﻬﺮﻧﺎ ﻭﰲ ﻳﻮﻣﻨﺎ ،ﺃﻱ :ﲨﻴﻊ ﺯﻣﺎﻥ ﺍﻧﺘﻔﺎﺀ ﺭﺅﻳﱵ ﺇﻳﺎﻩ ﻫﻮ ﻫﺬﺍ ﺍﻟﺸﻬﺮ ﺃﻭ ﺍﻟﻴﻮﻡ ﺍﳊﺎﺿﺮ ﻋﻨﺪﻧﺎ ،ﻭﻻ ﳚﻮﺯ ﺩﺧﻮﳍﻤﺎ ﻋﻠﻰ ﺍﳌﺴﺘﻘﺒﻞ؛ ﻷﻥﹼ ﻭﺿﻌﻬﻤﺎ ﻟﻠﻤﺎﺿﻲ ﻭﺍﳊﺎﻝ ،ﻭﻗﺎﻝ ﺍﳊﺪﻳﱯ :ﺇﻥ ﺃﺭﻳﺪ ﲟﺪﺧﻮﳍﻤﺎ ﺍﺑﺘﺪﺍﺀ ﺍﻟﺰﻣﺎﻥ ﺍﳌﺎﺿﻲ ﻭﺍﻻﻧﺘﻬﺎﺀ ﻓﺘﻜﻮﻧﺎﻥ ﻟﻼﺑﺘﺪﺍﺀ ،ﻭﺇﻥ ﺃﺭﻳﺪ ﻤﺎ ﺍﻟﺰﻣﺎﻥ ﺍﳊﺎﺿﺮ ﻣﻦ ﻏﲑ ﺗﻌﺮﺽ ﻟﻼﺑﺘﺪﺍﺀ ﻭﺍﻻﻧﺘﻬﺎﺀ ﻓﺘﻜﻮﻧﺎﻥ ﻟﻠﻈﺮﻓﻴﺔ ﲟﻌﲎ ½ﻓِﻲ" .¼ﻱ". ) (٢ﻗﻮﻟﻪ] :ﻭ½ﺧﻼ¼[ ﺃﻱ :ﻭﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ ½ﺧﻼ¼ ﻭﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ ½ﻋﺪﺍ¼ ﻭﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ ½ﺣﺎﺷﺎ¼ ،ﻓﻬﺬﻩ ﺍﻟﺜﻠﺜﺔ ﻟﻼﺳﺘﺜﻨﺎﺀ ﺃﻱ :ﻻﺳﺘﺜﻨﺎﺀ ﻣﺎ ﺑﻌﺪﻫﺎ ﻋﻦ ﺣﻜﻢ ﻣﺎ ﻗﺒﻠﻬﺎ ﻟﻜﻦ½ ﺣﺎﺷﺎ¼ ﻳﺴﺘﻌﻤﻞ ﰲ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻋﻦ ﺍﻟﺴﻮﺀ ﻟﺘﻨـﺰﻳﻪ ﺍﳌﺴﺘﺜﲎ ﻋﻦ ﺣﻜﻢ ﺍﳌﺴﺘﺜﲎ ﻣﻨﻪ ﳓﻮ½ :ﺃﺳﺎﺀ ﺍﻟﻘﻮﻡ ﺣﺎﺷﺎ ﺯﻳﺪ¼ ﻭﻟﺬﻟﻚ ﻻ ﳛﺴﻦ ﻗﻮﻟﻚ½ :ﺻﻠﹼﻰ ﺍﻟﻨﺎﺱ ﺣﺎﺷﺎ ﺯﻳﺪ¼ ﻟﻔﻮﺍﺕ ﻣﻌﲎ ﺍﻟﺘﻨـﺰﻳﻪ ،ﻭﺇﺫﺍ ﺟﺮﺭﺕ ﺬﻩ ﺍﻟﺜﻠﺜﺔ ﻣﺎ ﺑﻌﺪﻫﺎ ﻓﺘﻜﻮﻥ ﺣﺮﻭﻑ ﺍﳉﺮ ﻭﳍﺬﺍ ﻋﺪﻫﺎ
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ﺍﳌﺺ ﻣﻨﻬﺎ ،ﻭﺇﺫﺍ ﻧﺼﺒﺖ ﺎ ﻣﺎ ﺑﻌﺪﻫﺎ ﻓﺘﻜﻮﻥ ﺃﻓﻌﺎﻻﹰ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ½ﺣﺎﺷﺎ¼ ﻣﻦ ﺣﺮﻭﻑ ﺍﳉﺮ ﻋﻠﻰ ﺍﻷﺻﺢ، ﻭ½ﻋﺪﺍ¼ ﻭ½ﺧﻼ¼ ﻣﻨﻬﺎ ﻋﻠﻰ ﺍﻷﺿﻌﻒ" .ﻍ".
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ﰲ
:kﺍﳊﺮﻭﻑ ﺍﳌﺸﺒﻬﺔ ﺑﺎﻟﻔﻌﻞ ﺳﺘﺔ :ﺇﻥﹼ ﻭﺃﻥﹼ ﻭﻛﺄﻥﹼ ﻭﻟﻜﻦ ﻭﻟﻴﺖl )( ١
ﻭﻟﻌﻞﹼ ،ﻫﺬﻩ ﺍﳊﺮﻭﻑ ﺗﺪﺧﻞ ﻋﻠﻰ ﺍﳉﻤﻠﺔ ﺍﻻﲰﻴﺔ ﺗﻨﺼﺐ ﺍﻻﺳﻢ ﻭﺗﺮﻓﻊ
ﺍﳋﱪ ﻛﻤﺎ ﻋﺮﻓﺖ ﳓﻮ½ :ﺇﻥﹼ ﺯﻳﺪﺍﹰ ﻗﺎﺋﻢ¼ ،ﻭﻗﺪ ﻳﻠﺤﻘﻬﺎ ½ﻣﺎ¼ ﺍﻟﻜﺎﻓﹼﺔ
) (٢
ﻓﺘﻜﻔﹼﻬﺎ ﻋﻦ ﺍﻟﻌﻤﻞ ،ﻭﺣﻴﻨﺌﺬ ﺗﺪﺧﻞ ﻋﻠﻰ ﺍﻷﻓﻌﺎﻝ ﺗﻘﻮﻝ½ :ﺇﻧﻤﺎ ﻗﺎﻡ ﺯﻳﺪ¼، )(٣
ﻭﺍﻋﻠﻢ ﺃﻥﹼ ½ﺇﻥﹼ¼ ﺍﳌﻜﺴﻮﺭﺓﹶ ﺍﳍﻤﺰﺓِ ﻻ ﺗﻐﻴﺮ ﻣﻌﲎ ﺍﳉﻤﻠﺔ ﺑﻞ ﺗﺆﻛﹼﺪﻫﺎ، )(٤
ﻭ½ﺃﻥﹼ¼ ﺍﳌﻔﺘﻮﺣﺔﹶ ﺍﳍﻤﺰﺓِ ﻣﻊ ﻣﺎ ﺑﻌﺪﻫﺎ ﻣﻦ ﺍﻻﺳﻢ ﻭﺍﳋﱪ ﰲ ﺣﻜﻢ ﺍﳌﻔﺮﺩ ، )(٥
) (١ﻗﻮﻟﻪ] :ﺍﳊﺮﻭﻑ ﺍﳌﺸﺒﻬﺔ ...ﺇﱁ[ ﳌﹼﺎ ﻓﺮﻍ ﻋﻦ ﺑﻴﺎﻥ ﺣﺮﻭﻑ ﺍﳉﺮ ﺷﺮﻉ ﰲ ﺑﻴﺎﻥ ﺍﳊﺮﻭﻑ ﺍﳌﺸﺒﻬﺔ ﺑﺎﻟﻔﻌﻞ ﻓﻘﺎﻝ½ :ﺍﳊﺮﻭﻑ ﺍﳌﺸﺒﻬﺔ ...ﺇﱁ¼ ،ﻭﺇﻧﻤﺎ ﲰﻴﺖ ﻫﺬﻩ ﺍﳊﺮﻭﻑ ﺑـ½ﺍﳌﺸﺒﻬﺔ ﺑﺎﻟﻔﻌﻞ¼ ﳌﺸﺎﺘﻬﺎ ﺑﺎﻟﻔﻌﻞ ﻟﻔﻈﺎﹰ ﻭﻣﻌﲎ ﻭﺍﻗﺘﻀﺎﺀً ،ﺃﻣﺎ ﻟﻔﻈﺎﹰ ﻓﻼﻧﻘﺴﺎﻣﻬﺎ ﺇﱃ ﺍﻟﺜﻼﺛﻲ ﻭﺍﻟﺮﺑﺎﻋﻲ ﻭﻟﺒﻨﺎﺋﻬﺎ ﻋﻠﻰ ﺍﻟﻔﺘﺢ ﻛﺎﻟﻔﻌﻞ ،ﻭﺃﻣﺎ ﻣﻌﲎ ﻓﻸﻥﹼ ﻣﻌﺎﻧﻴﻬﺎ ﻣﻌﺎﱐ ﺍﻷﻓﻌﺎﻝ ﻓﻤﻌﲎ ½ﺇِﻥﱠ¼ ﻭ½ﺃﹶﻥﱠ¼½ :ﺃﻛﹼﺪﺕ¼ ،ﻭﻣﻌﲎ ½ﻛﹶﺄﹶﻥﱠ¼½ :ﺷﺒﻬﺖ¼ ،ﻭﻣﻌﲎ ½ﻟﹶﻜِﻦ½ :¼ﺍِﺳﺘﺪﺭﻛﹾﺖ ،¼ﻭﻣﻌﲎ ½ﻟﹶﻴﺖ½ :¼ﲤﻨﻴﺖ¼ ،ﻭﻣﻌﲎ ½ﻟﹶﻌﻞﱠ¼½ :ﺗﺮﺟﻴﺖ¼ ،ﻭﺃﻣﺎ ﺍﻗﺘﻀﺎﺀً ﻓﻼﻗﺘﻀﺎﺋﻬﺎ ﺍﻻﲰﲔ ﺍﻻﺳﻢ ﻭﺍﳋﱪ ﻛﺎﻗﺘﻀﺎﺀ ﺍﻟﻔﻌﻞ ﺍﳌﺘﻌﺪﻱ ﻟﻼﲰﲔ ﺍﻟﻔﺎﻋﻞ ﻭﺍﳌﻔﻌﻮﻝ" .ﻭ" ﻭﻏﲑﻩ.
) (٢ﻗﻮﻟﻪ½] :ﻣﺎ¼ ﺍﻟﻜﺎﻓﹼﺔ[ ½ﻣﺎ¼ ﻫﺬﻩ ﻣﻮﺻﻮﻟﺔ ،ﻭﺇﺫﺍ ﳊﻘﺖ ﺬﻩ ﺍﳊﺮﻭﻑ ﻓﺘﻜﻔﹼﻬﺎ ﺃﻱ :ﲤﻨﻌﻬﺎ ﻋﻦ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺍﻷﺻﺢ؛ ﻷﻥﹼ ½ﻣﺎ¼ ﺍﻟﻜﺎﻓﹼﺔ ﲣﺮﺟﻬﺎ ﻋﻦ ﺑﻌﺾ ﻭﺟﻮﻩ ﺍﳌﺸﺎﺔ ﺑﺎﻟﻔﻌﻞ ﻭﻫﻮ ﺍﻗﺘﻀﺎﺀﻫﺎ ﺍﻻﺳﻢ ﻭﺍﳋﱪ ،ﻭﻷﺎ ﺇﺫﺍ ﺩﺧﻠﺖ ﻋﻠﻴﻬﺎ ﺻﺎﺭﺕ ﻓﺎﺻﻠﺔ ﻓﻼ ﺗﻌﻤﻞ ﻟﺼﲑﻭﺭﺎ ﺿﻌﻴﻔﺔ ،ﻭﻻ ﻳﻠﺰﻡ ﺣﻴﻨﺌﺬ ﺃﻥ ﻳﻜﻮﻥ ﻣﺪﺧﻮﳍﺎ ﺻﺎﳊﺎﹰ ﻟﻠﻌﻤﻞ ،ﰒﹼ ﺍﻟﻐﺮﺽ ﻣﻦ ﺇﳊﺎﻕ ½ﻣﺎ¼ ﺍﻟﻜﺎﻓﹼﺔ ﺬﻩ ﺍﳊﺮﻭﻑ ﺍﳊﺼﺮ ﻭﺍﻟﺘﺄﻛﻴﺪ ﻭﺇﻓﺎﺩﺓ ﻣﻌﻨﺎﻫﺎ ﰲ ﺍﳉﻤﻠﺘﲔ ﺍﻻﲰﻴﺔ ﻭﺍﻟﻔﻌﻠﻴﺔ" .ﻱ" ﻭﻏﲑﻩ. ) (٣ﻗﻮﻟﻪ] :ﻭﺣﻴﻨﺌﺬ[ ﺃﻱ :ﺣﲔ ﺇﺫﺍ ﳊﻘﺘﻬﺎ ½ﻣﺎ¼ ﺍﻟﻜﺎﻓﹼﺔ ﺗﺪﺧﻞ ﻫﺬﻩ ﺍﳊﺮﻭﻑ ﻋﻠﻰ ﺍﻷﻓﻌﺎﻝ؛ ﻷﻥﹼ ½ﻣﺎ¼ ﺍﻟﻜﺎﻓﹼﺔ ﲤﻨﻌﻬﺎ ﻋﻦ ﻭﺟﻮﺏ ﺩﺧﻮﳍﺎ ﻋﻠﻰ ﺍﻻﺳﻢ ،ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ﴿ :ﺇﻧﻤﺎ ﺣﺮﻡ ﻋﻠﹶﻴﻜﹸﻢ ﺍﻟﹾﻤﻴﺘﺔﹶ﴾ ]ﺍﻟﺒﻘﺮﺓ" [١٧٣ :ﻍ".
) (٤ﻗﻮﻟﻪ]:ﻻ ﺗﻐﻴﺮ ﻣﻌﲎ ﺍﳉﻤﻠﺔ[ﻭﻻ ﲣﺮﺟﻬﺎ ﻋﻦ ﻛﻮﺎ ﲨﻠﺔ ﺑﻞ ﺗﺆﻛﹼﺪ ﻣﻌﻨﺎﻫﺎ ﺃﻱ :ﺗﻘﺮﺭﻩ ،ﻓﺈﺫﺍ ﻗﻠﺖ½ :ﺇﻥﹼ ﺯﻳﺪﺍﹰ ﻗﺎﺋﻢ¼ ﺃﻓﺪﺕ ﺑﻪ ﻣﺎ ﺃﻓﺪﺕ ﺑﻘﻮﻟﻚ½ :ﺯﻳﺪ ﻗﺎﺋﻢ¼ ﻣﻊ ﺯﻳﺎﺩﺓ ﺍﻟﺘﺄﻛﻴﺪ. ) (٥ﻗﻮﻟﻪ] :ﰲ ﺣﻜﻢ ﺍﳌﻔﺮﺩ[ ﺑﺄﻥ ﲡﻌﻞ ½ﺃﻥﹼ¼ ﺍﳌﻔﺘﻮﺣﺔﹸ ﺍﳉﻤﻠﺔﹶ ﺍﻟﻮﺍﻗﻌﺔ ﺑﻌﺪﻫﺎ ﰲ ﺗﺄﻭﻳﻞ ﺍﳌﻔﺮﺩ ،ﻭﻃﺮﻳﻖ ﺗﺄﻭﻳﻞ ﺍﳉﻤﻠﺔ ﺑﺎﳌﻔﺮﺩ ﺃﻥ ﻳﺠﻌﻞ ﻣﺼﺪﺭ ﺍﳋﱪ ﻣﻀﺎﻓﺎﹰ ﺇﱃ ﺍﻻﺳﻢ ﻓﻴﻘﺎﻝ ﰲ ½ﺑﻠﻐﲏ ﺃﻥﹼ ﺯﻳﺪﺍﹰ ﻗﺎﺋﻢ¼½ :ﺑﻠﻐﲏ
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kﻭﻟﺬﻟﻚ ﳚﺐ ﺍﻟﻜﺴﺮ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺍﺑﺘﺪﺍﺀ ﺍﻟﻜﻼﻡ ﳓﻮ½ :ﺇﻥﹼ ﺯﻳﺪﺍﹰ ﻗﺎﺋﻢ¼l، )(١
ﻭﺑﻌﺪ ﺍﻟﻘﻮﻝ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﻳﻘﹸﻮﻝﹸ ﺇِﻧﻬﺎ ﺑﻘﹶﺮﺓﹲ﴾]ﺍﻟﺒﻘﺮﺓ ،[٦٨ :ﻭﺑﻌﺪ
ﺍﳌﻮﺻﻮﻝ ﳓﻮ½ :ﻣﺎ ﺭﺃﻳﺖ ﺍﻟﺬﻱ ﺇﻧﻪ ﰲ ﺍﳌﺴﺎﺟﺪ¼ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﰲ ﺧﱪﻫﺎ ﻗﻴﺎﻡ ﺯﻳﺪ¼ ﺑﺈﺿﺎﻓﺔ ﻣﺼﺪﺭ ﺍﳋﱪ ﻭﻫﻮ ﺍﻟﻘﻴﺎﻡ ﺇﱃ ﺍﻻﺳﻢ ﻭﻫﻮ ﺯﻳﺪ ،ﺃﻭ ﻳﺠﻌﻞ ﻣﺼﺪﺭ ﺟﺰﺀ ﺍﳋﱪ ﻣﻀﺎﻓﺎﹰ ﺇﱃ ﺍﺳﻢ ﻓﻴﻘﺎﻝ ﰲ ½ﺑﻠﻐﲏ ﺃﻥﹼ ﺯﻳﺪﺍﹰ ﺇﻥ ﺗﻌﻠﹼﻤﻪ ﻳﻜﺮﻣﻚ¼½ :ﺑﻠﻐﲏ ﺇﻛﺮﺍﻡ ﺯﻳﺪ ﻋﻨﺪ ﺗﻌﻠﻴﻤﻚ ﺇﻳﺎﻩ¼ ﺑﺈﺿﺎﻓﺔ ﻣﺼﺪﺭ ﺟﺰﺀ ﺍﳋﱪ ﻭﻫﻮ ﺍﻹﻛﺮﺍﻡ ﺇﱃ ﺍﻻﺳﻢ ﻭﻫﻮ ﺯﻳﺪ ،ﺃﻭ ﻳﺠﻌﻞ ﻣﺼﺪﺭ ﺍﳋﱪ ﻣﻀﺎﻓﺎﹰ ﺇﱃ ﻣﺎ ﻳﻀﺎﻑ ﺇﱃ ﺍﻻﺳﻢ ﺇﺫﺍ ﻛﺎﻥ ﻣﺎ ﻳﻀﺎﻑ ﺇﱃ ﺍﻻﺳﻢ ﻣﺘﻌﻠﹼﻘﺎﹰ ﻟﻪ ﻓﻴﻘﺎﻝ ﰲ ½ﺑﻠﻐﲏ ﺃﻥﹼ ﺯﻳﺪﺍﹰ ﺃﺑﻮﻩ ﻗﺎﺋﻢ¼½ :ﺑﻠﻐﲏ ﻗﻴﺎﻡ ﺃﰊ ﺯﻳﺪ¼ ﺑﺈﺿﺎﻓﺔ ﺍﳌﺼﺪﺭ ﻭﻫﻮ ﺍﻟﻘﻴﺎﻡ ﺇﱃ ﺍﻷﺏ ﺍﳌﻀﺎﻑ ﺇﱃ ﺍﻻﺳﻢ ﻭﻫﻮ ﻣﺘﻌﻠﹼﻖ ﻟﻪ ،ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻟﻠﺨﱪ ﻭﺟﺰﺋﻪ ﻣﺼﺪﺭ ﻳﻘﺪﺭ ﻓﻌﻞ ﻋﺎﻡ ﻭﻳﻀﺎﻑ ﺇﱃ ﺍﻻﺳﻢ ﺃﻭ ﺇﱃ ﻣﺎ ﻳﻀﺎﻑ ﺇﱃ ﺍﻻﺳﻢ ﺇﺫﺍ ﻛﺎﻥ ﻣﺎ ﻳﻀﺎﻑ ﺇﻟﻴﻪ ﻣﺘﻌﻠﹼﻘﺎﹰ ﻟﻪ ﻓﻴﻘﺎﻝ ﰲ ½ﺑﻠﻐﲏ ﺃﻥﹼ ﺯﻳﺪﺍﹰ ﻏﻼﻡ ﻋﻤﺮﻭ¼½ :ﺑﻠﻐﲏ ﻛﻮﻥ ﺯﻳﺪ ﻏﻼﻡ ﻋﻤﺮﻭ¼ ﺑﺈﺿﺎﻓﺔ ﻣﺼﺪﺭ ﻓﻌﻞ ﻋﺎﻡ ﻭﻫﻮ ﺍﻟﻜﻮﻥ ﺇﱃ ﺍﻻﺳﻢ ﻭﻫﻮ ﺯﻳﺪ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻘﺲ "ﻍ".
) (١ﻗﻮﻟﻪ] :ﻭﻟﺬﻟﻚ[ ﺃﻱ :ﻷﺟﻞ ﺃﻥﹼ ½ﺇﻥﹼ¼ ﺍﳌﻜﺴﻮﺭﺓ ﻻ ﺗﻐﻴﺮ ﻣﻌﲎ ﺍﳉﻤﻠﺔ ﺑﻞ ﺗﺆﻛﹼﺪﻫﺎ ،ﻭ½ﺃﻥﹼ¼ ﺍﳌﻔﺘﻮﺣﺔ ﻣﻊ ﻣﺎ ﺑﻌﺪﻫﺎ ﻣﻦ ﺍﻻﺳﻢ ﻭﺍﳋﱪ ﰲ ﺣﻜﻢ ﺍﳌﻔﺮﺩ ﳚﺐ ﺍﻟﻜﺴﺮ ﺃﻱ :ﺍﻹﺗﻴﺎﻥ ﺑـ½ﺇﻥﹼ¼ ﺍﳌﻜﺴﻮﺭﺓ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺍﺑﺘﺪﺍﺀ ﺍﻟﻜﻼﻡ ﻟﻜﻮﻧﻪ ﻣﻮﺿﻊ ﺍﳉﻤﻠﺔ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺇِﻥﱠ ﺍﻟﻠﹼﻪ ﻏﹶﻔﹸﻮﺭ ﺭﺣِﻴﻢ] ﴾ﺍﻟﺒﻘﺮﺓ ،[١٧٣ :ﻭﺑﻌﺪ ﺍﻟﻘﻮﻝ ﻭﻣﺎ ﻳﺸﺘﻖ ﻣﻨﻪ؛ ﻷﻥﹼ ﻣﻘﻮﻝ ﺍﻟﻘﻮﻝ ﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﲨﻠﺔ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻗﹶﺎﻝﹶ ﺇِﻧﻪ ﻳﻘﹸﻮﻝﹸ ﺇِﻧﻬﺎ ﺑﻘﹶﺮﺓﹲ﴾ ]ﺍﻟﺒﻘﺮﺓ ،[٦٨ : ﻭﺑﻌﺪ ﺍﻻﺳﻢ ﺍﳌﻮﺻﻮﻝ؛ ﻷﻥﹼ ﺻﻠﺔ ﺍﳌﻮﺻﻮﻝ ﻻ ﺗﻜﻮﻥ ﺇﻻﹼ ﲨﻠﺔ ﳓﻮ½ :ﺟﺎﺀﱐ ﺍﻟﺮﺟﻞ ﺍﻟﹼﺬﻱ ﺇﻥﹼ ﺃﺑﺎﻩ ﻗﺎﺋﻢ¼،
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ﻭﺇﺫﺍ ﻛﺎﻥ ﰲ ﺧﱪﻫﺎ ﺍﻟﻼﻡ؛ ﻷﻥﹼ ﺍﻟﻼﻡ ﻟﺘﺄﻛﻴﺪ ﻣﻌﲎ ﺍﳉﻤﻠﺔ ﺃﻳﻀﺎﹰ ﳓﻮ½ :ﺇﻥﹼ ﺯﻳﺪﺍﹰ ﻟﻘﺎﺋﻢ¼ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﺍﳌﺺ ﺫﻛﺮ ﺃﺭﺑﻌﺔ ﻣﻮﺍﺿﻊ ﻟـ½ﺇﻥﹼ¼ ﺍﳌﻜﺴﻮﺭﺓ ﻭﻫﻲ ﻟﻴﺴﺖ ﲟﺨﺘﺼﺔ ﺎ ﺑﻞ ﻳﻜﺴﺮ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺃﻭﻝ ﲨﻠﺔ ﻭﻗﻌﺖ ﺟﺰﺍﺀ ﳓﻮ½ :ﺇﻥ ﺿﺮﺑﺘﲏ ﻓﺈﻥﹼ ﺯﻳﺪﺍﹰ ﺿﺎﺭﺑﻚ¼ ،ﺃﻭ ﻭﻗﻌﺖ ﺣﺎﻻﹰ ﳓﻮ½ :ﺟﺎﺀﱐ ﺯﻳﺪ ﻭﺇﻧﻪ ﻟﺮﺍﻛﺐ¼ ،ﺃﻭ ﺟﻮﺍﺏ ﻗﺴﻢ ﳓﻮ﴿ :ﻳﺲ ﻭﺍﻟﹾﻘﹸﺮﺁﻥِ ﺍﻟﹾﺤﻜِﻴﻢِ ﺇِﻧﻚ ﻟﹶﻤِﻦ ﺍﻟﹾﻤﺮﺳﻠِﲔ]﴾ﻳﺲ ،[٣ /١:ﻭﺇﺫﺍ ﻛﺎﻥ ﺑﻌﺪ ﺣﺮﻑ ﺍﻟﺘﻨﺒﻴﻪ ﳓﻮ﴿:ﺃﹶﻻ ﺇِﻥﱠ ﺃﹶﻭﻟِﻴﺎﺀ ﺍﻟﻠﹼﻪِ ﻻﹶ ﺧﻮﻑ ﻋﻠﹶﻴﻬِﻢ ﻭﻻﹶ ﻫﻢ ﻳﺤﺰﻧﻮﻥﹶ﴾ ]ﻳﻮﻧﺲ ،[٦٢ :ﻭﺇﺫﺍ ﻭﻗﻌﺖ ﰲ ﳏﻞﹼ ﺍﻟﻘﻄﻊ ﻋﻦ ﺍﻟﻜﻼﻡ ﺍﻟﺴﺎﺑﻖ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻓﹶﻠﹶﺎ ﻳﺤﺰﻧﻚ ﻗﹶﻮﻟﹸﻬﻢ ﺇِﻧﺎ ﻧﻌﻠﹶﻢ ﻣﺎ ﻳﺴِﺮﻭﻥﹶ ﻭﻣﺎ ﻳﻌﻠِﻨﻮﻥﹶ﴾ ]ﻳﺲ ،[٧٦ :ﻭﺑﻌﺪ ½ﰒﹼ¼ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﰒﹼ ﺇِﻥﱠ ﻋﻠﹶﻴﻨﺎﺣِﺴﺎﺑﻬﻢ] ﴾ﺍﻟﻐﺎﺷﻴﺔ ،[٢٦ :ﻭﺑﻌﺪ ﺍﻷﻣﺮ ﳓﻮ½ :ﺗﻌﻠﹼﻢ ﺇﻥﹼ ﺍﻟﻌﻠﻢ ﺧﲑ ﻣﻦ ﺍﳌﺎﻝ¼ ،ﻭﺑﻌﺪ ﺍﻟﻨﻬﻲ ﳓﻮ﴿ :ﻟﹶﺎ ﺗﺸﺮِﻙ ﺑِﺎﻟﻠﱠﻪِ ﺷﻴﺄﹰ ﺇِﻥﱠ ﺍﻟﺸﺮﻙ ﻟﹶﻈﹸﻠﹾﻢ ﻋﻈِﻴﻢ] ﴾ ﻟﻘﻤﺎﻥ ،[١٣ :ﻭﺑﻌﺪ ﺍﻟﺪﻋﺎﺀ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺭﺑﻨﺎ ﺇِﻧﻨﺎ ﺳﻤِﻌﻨﺎ ﻣﻨﺎﺩِﻳﺎﹰ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ ،[١٩٣ :ﻭﺑﻌﺪ ½ﻣﱴ¼ ﻟﻼﺑﺘﺪﺍﺀ ،ﻭﺑﻌﺪ ﺍﻟﻨﺪﺍﺀ ،ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﳍﺎﺩﻱ :ﺑﻌﺪ ½ﺣﻴﺚ¼ ﻋﻨﺪ ﻣﻦ ﻳﻀﻴﻔﻪ ﺇﱃ ﺍﳉﻤﻠﺔ ،ﻭﺑﻌﺪ ½ﺇﺫﺍ¼" .ﻱ".
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kﺍﻟﻼﻡ ﳓﻮ½ :ﺇﻥﹼ ﺯﻳﺪﺍﹰ ﻟﻘﺎﺋﻢ¼ ،ﻭﳚﺐ ﺍﻟﻔﺘﺢ ﺣﻴﺚ ﻳﻘﻊ ﻓﺎﻋﻼﹰ ﳓﻮ½ :ﺑﻠﻐﲏl )(١
ﺃﻥﹼ ﺯﻳﺪﺍﹰ ﻗﺎﺋﻢ¼ ،ﻭﺣﻴﺚ ﻳﻘﻊ ﻣﻔﻌﻮﻻﹰ ﳓﻮ½ :ﻛﺮﻫﺖ ﺃﻧﻚ ﻗﺎﺋﻢ¼ ،ﻭﺣﻴﺚ
ﻳﻘﻊ ﻣﺒﺘﺪﺃ ﳓﻮ½ :ﻋﻨﺪﻱ ﺃﻧﻚ ﻗﺎﺋﻢ¼ ،ﻭﺣﻴﺚ ﻳﻘﻊ ﻣﻀﺎﻓﺎﹰ ﺇﻟﻴﻪ ﳓﻮ:
½ﻋﺠﺒﺖ ﻣﻦ ﻃﻮﻝ ﺃﻥﹼ ﺑﻜﺮﺍﹰ ﻗﺎﺋﻢ¼ ،ﻭﺣﻴﺚ ﻳﻘﻊ ﳎﺮﻭﺭﺍﹰ ﳓﻮ½ :ﻋﺠﺒﺖ
ﻣﻦ ﺃﻥﹼ ﺑﻜﺮﺍﹰ ﻗﺎﺋﻢ¼ ﻭﺑﻌﺪ ½ﻟﻮ¼ ﳓﻮ½ :ﻟﻮ ﺃﻧﻚ ﻋﻨﺪﻧﺎ ﻷﻛﺮﻣﺘﻚ¼ ،ﻭﺑﻌﺪ )(٢
½ﻟﻮﻻ¼ ﳓﻮ½ :ﻟﻮﻻ ﺃﻧﻪ ﺣﺎﺿﺮ ﻟﻐﺎﺏ ﺯﻳﺪ¼ ،ﻭﳚﻮﺯ ﺍﻟﻌﻄﻒ ﻋﻠﻰ ﺍﺳﻢ )(٣
½ﺇﻥﹼ¼ ﺍﳌﻜﺴﻮﺭﺓ ﺑﺎﻟﺮﻓﻊ ﻭﺍﻟﻨﺼﺐ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﹾﻤﺤﻞﹼ ﻭﺍﻟﻠﻔﻆ ﻣﺜﻞ ½ﺇﻥﹼ ﺯﻳﺪﺍﹰ )(٤
) (١ﻗﻮﻟﻪ] :ﻭﳚﺐ ﺍﻟﻔﺘﺢ[ ﺃﻱ :ﳚﺐ ﺍﻹﺗﻴﺎﻥ ﺑـ½ﺃﻥﹼ¼ ﺍﳌﻔﺘﻮﺣﺔ ﺣﻴﺚ ﺗﻘﻊ ﻣﻊ ﺍﲰﻬﺎ ﻭﺧﱪﻫﺎ ﻓﺎﻋﻼﹰ ﺃﻭ ﻣﻔﻌﻮﻻﹰ ﺃﻭ ﻣﺒﺘﺪﺃ ﺃﻭ ﻣﻀﺎﻓﺎﹰ ﺇﻟﻴﻪ ،ﻭﺇﻧﻤﺎ ﻭﺟﺐ ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭ ﺍﻟﻔﺘﺢ ﻟﻮﺟﻮﺏ ﻛﻮﻥ ﺍﻟﻔﺎﻋﻞ ﻭﺍﳌﻔﻌﻮﻝ ﻭﺍﳌﺒﺘﺪﺃ ﻭﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﻣﻔﺮﺩﺍﹰ" .ﻱ".
) (٢ﻗﻮﻟﻪ] :ﻭﺑﻌﺪ ½ﻟﹶﻮ [¼ﺃﻱ :ﻭﳚﺐ ﺍﻟﻔﺘﺢ ﺑﻌﺪ ½ﻟﹶﻮ¼؛ ﻷﻥﹼ ﻣﺎ ﺑﻌﺪﻫﺎ ﻓﺎﻋﻞ ﻟﻔﻌﻞ ﳏﺬﻭﻑ ﻭﻫﻮ ½ﺛﺒﺖ¼ ﳓﻮ: ½ﻟﻮ ﺃﻧﻚ ﻋﻨﺪﻱ ﻷﻛﺮﻣﺘﻚ¼ ﺃﻱ :ﻟﻮ ﺛﺒﺖ ﻗﻴﺎﻣﻚ...ﺇﱁ ،ﻭﺍﻟﻔﺎﻋﻞ ﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﻣﻔﺮﺩﺍﹰ ،ﻗﺎﻝ ﺍﷲ ﴿ ﻭﻟﹶﻮ ﺃﹶﻧﻬﻢ ﺻﺒﺮﻭﺍ﴾ ]ﺍﳊﺠﺮﺍﺕ [٥ :ﺃﻱ :ﻟﻮ ﺛﺒﺖ ﺻﱪﻫﻢ" .ﻍ". ) (٣ﻗﻮﻟﻪ] :ﻭﺑﻌﺪ ½ﻟﹶﻮﻻﹶ¼[ ﺃﻱ :ﻭﳚﺐ ﺍﻟﻔﺘﺢ ﺑﻌﺪ ½ﻟﹶﻮﻻﹶ¼ ﺍﻻﻣﺘﻨﺎﻋﻴﺔ؛ ﻷﻥﹼ ﻣﺎ ﺑﻌﺪﻫﺎ ﻣﺒﺘﺪﺃ ﳏﺬﻭﻑ ﺍﳋﱪ ﻋﻨﺪ ﺍﻟﺒﺼﺮﻳﲔ ﻭﻛﻮﻥ ﺍﳌﺒﺘﺪﺍﺀ ﻣﻔﺮﺩﺍﹰ ﻭﺍﺟﺐ ،ﻭﻛﺬﻟﻚ ﺑﻌﺪ ½ﻟﹶﻮﻻﹶ¼ ﺍﻟﺘﺤﻀﻴﻀﻴﺔ؛ ﻷﻥﹼ ﻣﺎ ﺑﻌﺪﻫﺎ ﻓﺎﻋﻞ ﻟﻔﻌﻞ
ﳏﺬﻭﻑ ﻭﺍﻟﻔﺎﻋﻞ ﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﻣﻔﺮﺩﺍﹰ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﺍﳌﺺ ﺫﻛﺮ ﻟﻠﻔﺘﺢ ﺳﺒﻌﺔ ﻣﻮﺍﺿﻊ ﻭﻟﻴﺲ ﺍﻟﻔﺘﺢ ﳐﺼﻮﺻﺎﹰ ﺎ ﺑﻞ ﺗﻔﺘﺢ ﺣﻴﺚ ﺗﻘﻊ ½ﺃﻥﹼ¼ ﻣﻊ ﺍﲰﻬﺎ ﻭﺧﱪﻫﺎ ﺧﱪﺍﹰ ﻟﻠﻤﺒﺘﺪﺃ ﳓﻮ½ :ﺍﻟﻌﺠﺐ ﺃﻥﹼ ﺍﻟﻀﺮﺏ ﺿﺮﺏ ﺑﻜﺮ¼؛ ﻷﻥﹼ ﺃﺻﻞ ﺍﳋﱪ ﺃﻥ ﻳﻜﻮﻥ ﻣﻔﺮﺩﺍﹰ ،ﻭﺣﻴﺚ ﺗﻘﻊ ﺑﻌﺪ ½ﺣﺘﻰ¼ ﺍﻟﻌﺎﻃﻔﺔ ﻭﺍﳉﺎﺭﺓ ،ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻌﻄﻮﻓﺔ ﻋﻠﻰ ﺍﺳﻢ ½ﺇﻥﹼ¼ ﺍﳌﻜﺴﻮﺭﺓ ﳓﻮ :ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺇِﻥﱠ ﻟﹶﻚ ﺃﹶﻟﱠﺎ ﺗﺠﻮﻉ ﻓِﻴﻬﺎ ﻭﻟﹶﺎ ﺗﻌﺮﻯ ﻭﺃﹶﻧﻚ ﻟﹶﺎ ﺗﻈﹾﻤﺄﹸ ﻓِﻴﻬﺎ ﻭﻟﹶﺎ ﺗﻀﺤﻰ﴾ ]ﻃﻪ ،[١١٩ /١١٨:ﻭﺑﻌﺪ ½ﻣﺬ¼ ،ﻭﺇﺫﺍ ﺃﺑﺪﻟﺖ ﻣﻦ ﺍﻻﺳﻢ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﺇِﺫﹾ ﻳﻌِﺪﻛﹸﻢ ﺍﻟﻠﹼﻪ ﺇِﺣﺪﻯ ﺍﻟﻄﱠﺎﺋِﻔﹶﺘِﻴﻦِ ﺃﹶﻧﻬﺎ ﻟﹶﻜﹸﻢ] ﴾ﺍﻷﻧﻔﺎﻝ ،[٧ :ﻭﺑﻌﺪ ﺍﻟﻘﻮﻝ ﺇﺫﺍ ﻛﺎﻥ ﲟﻌﲎ ﺍﻟﻈﻦ ﳓﻮ½ :ﺍﻟﻘﻮﻝ ﺃﻥﹼ ﺯﻳﺪﺍﹰ ﻗﺎﺋﻢ¼ ﻛﻤﺎ ﺗﻘﻮﻝ½ :ﺍﻟﻈﻦ ﺃﻥﹼ ﺯﻳﺪﺍﹰ ﻗﺎﺋﻢ¼" .ﻱ".
) (٤ﻗﻮﻟﻪ] :ﺑﺎﻋﺘﺒﺎﺭ ﺍﶈﻞﹼ[ ﻷﻥﹼ ½ﺇﻥﹼ¼ ﺍﳌﻜﺴﻮﺭﺓ ﻻ ﺗﻐﻴﺮ ﻣﻌﲎ ﺍﳉﻤﻠﺔ ﻓﻬﻲ ﰲ ﺣﻜﻢ ﺍﻟﻌﺪﻡ ﻓﺎﻋﺘﱪ ﰲ ﺍﲰﻬﺎ
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kﻗﺎﺋﻢ ﻭﻋﻤﺮﻭ ﻭﻋﻤﺮﻭﺍﹰ¼ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ½ﺇﻥﹼ¼ ﺍﳌﻜﺴﻮﺭﺓ ﳚﻮﺯ ﺩﺧﻮﻝ ﺍﻟﻼﻡl )(١
ﻋﻠﻰ ﺧﱪﻫﺎ ،ﻭﻗﺪ ﲣﻔﹼﻒ ﻓﻴﻠﺰﻣﻬﺎ ﺍﻟﻼﻡ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﻭﺇِﻥﹾ ﻛﹸـﻼ ﻟﱠﻤﺎ )(٢
ﺍﻟﺮﻓﻊ ﺍﶈﻠﹼﻲ ﺩﻭﻥ ½ﺃﻥﹼ¼ ﺍﳌﻔﺘﻮﺣﺔ؛ ﻓﺈﻧﻬﺎ ﺗﻐﻴﺮ ﻣﻌﲎ ﺍﳉﻤﻠﺔ ﻓﻠﻢ ﺗﻜﻦ ﰲ ﺣﻜﻢ ﺍﻟﻌﺪﻡ ﻓﻠﻢ ﻳﻌﺘﱪ ﰲ ﺍﲰﻬﺎ ﺍﻟﺮﻓﻊ ﺍﶈﻠﹼﻲ ،ﻭﻳﺸﺘﺮﻁ ﰲ ﺍﻟﻌﻄﻒ ﻋﻠﻰ ﺍﺳﻢ ½ﺇﻥﹼ¼ ﺍﳌﻜﺴﻮﺭﺓ ﺑﺎﻟﺮﻓﻊ ﺫﻛﺮ ﺍﳋﱪ ﻗﺒﻞ ﺍﳌﻌﻄﻮﻑ ﻟﻔﻈﺎﹰ ﳓﻮ½ :ﺇﻥﹼ ﺯﻳﺪﺍﹰ ﻗﺎﺋﻢ ﻭﺑﻜﺮﺍﹰ¼ ﺃﻭ ﺗﻘﺪﻳﺮﺍﹰ ﳓﻮ½ :ﺇﻥﹼ ﺯﻳﺪﺍﹰ ﻭﻋﻤﺮﻭ ﻗﺎﺋﻢ¼ ﺃﻱ :ﺇﻥﹼ ﺯﻳﺪﺍﹰ ﻗﺎﺋﻢ ﻭﻋﻤﺮﻭ ،ﻭﺇﻧﻤﺎ ﺍﺷﺘﺮﻁ ﺫﻟﻚ؛ ﻷﻧﻪ ﻟﻮ ﱂ ﻳﺬﻛﺮ ﺍﳋﱪ ﻗﺒﻞ ﺍﳌﻌﻄﻮﻑ ﻟﺰﻡ ﺍﺟﺘﻤﺎﻉ ﺍﻟﻌﺎﻣﻠﲔ ﻋﻠﻰ ﺇﻋﺮﺍﺏ ﻭﺍﺣﺪ ﻣﺜﻞ½ :ﺇﻥﹼ ﺯﻳﺪﺍﹰ ﻭﻋﻤﺮﻭ ﺫﺍﻫﺒﺎﻥ¼؛ ﻓﺈﻧﻪ ﻻ ﺷﻚ ﺃﻥﹼ ½ﺫﺍﻫﺒﺎﻥ¼ ﺧﱪ ﻋﻦ ﻛﻞﹼ ﻭﺍﺣﺪ ﻣﻦ ﺍﳌﻌﻄﻮﻑ ﻭﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ، ﻓﻤﻦ ﺣﻴﺚ ﺇﻧﻪ ﺧﱪ ﻋﻦ ﺍﺳﻢ ½ﺇﻥﹼ¼ ﺍﳌﻜﺴﻮﺭﺓ ﻳﻜﻮﻥ ﺍﻟﻌﺎﻣﻞ ﰲ ﺭﻓﻌﻪ ½ﺇﻥﹼ¼ ،ﻭﻣﻦ ﺣﻴﺚ ﺇﻧﻪ ﺧﱪ ﺍﳌﻌﻄﻮﻑ ﻋﻠﻰ ﳏﻞﹼ ﺍﺳﻢ ½ﺇﻥﹼ¼ ﻳﻜﻮﻥ ﺍﻟﻌﺎﻣﻞ ﰲ ﺭﻓﻌﻪ ½ﺍﻻﺑﺘﺪﺍﺀ¼ ﻓﻠﺰﻡ ﺍﺟﺘﻤﺎﻉ ﺍﻟﻌﺎﻣﻠﲔ ﻋﻠﻰ ﺇﻋﺮﺍﺏ ﻭﺍﺣﺪ ﻭﻫﻮ ﺑﺎﻃﻞ ،ﻭﺍﻟﻜﻮﻓﻴﻮﻥ ﻻ ﻳﺸﺘﺮﻁ ﻋﻨﺪﻫﻢ ﺫﻛﺮ ﺍﳋﱪ ﻗﺒﻞ ﺍﳌﻌﻄﻮﻑ ﻟﺼﺤﺔ ﻫﺬﺍ ﺍﻟﻌﻄﻒ ﺑﻞ ﺟﻮﺯﻭﺍ ﺍﻟﻌﻄﻒ ﻋﻠﻰ ﺍﶈﻞﹼ ﻣﻄﻠﻘﺎﹰ؛ ﻷﻥﹼ ½ﺇﻥﹼ¼ ﻻ ﺗﻌﻤﻞ ﻋﻨﺪﻫﻢ ﺇﻻﹼ ﰲ ﺍﻻﺳﻢ ،ﻭﺍﳋﱪ ﻣﺮﻓﻮﻉ ﻋﻠﻰ ﺍﻻﺑﺘﺪﺍﺀ ﻛﻤﺎ ﻛﺎﻥ ﻗﺒﻞ ﺩﺧﻮﳍﺎ ﻋﻠﻴﻪ ﻓﻼ ﻳﻠﺰﻡ ﺍﺟﺘﻤﺎﻉ ﺍﻟﻌﺎﻣﻠﲔ ﻋﻠﻰ ﺇﻋﺮﺍﺏ ﻭﺍﺣﺪ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ :ﺇﻥﹼ ½ﺇﻥﹼ¼ ﺍﳌﻜﺴﻮﺭﺓ ﻣﺜﻠﻬﺎ ﺍﳌﻔﺘﻮﺣﺔ ﰲ ﺟﻮﺍﺯ ﺍﻟﻌﻄﻒ ﻋﻠﻰ ﺍﲰﻬﺎ ﻣﻄﻠﻘﺎﹰ ،ﻭﱂ ﳚﻮﺯ ﺍﻟﺴﲑﺍﰲ ﺍﻟﻌﻄﻒ ﻋﻠﻰ
ﺍﺳﻢ ½ﺃﻥﹼ¼ ﺍﳌﻔﺘﻮﺣﺔ ﺃﺻﻼﹰ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ½ﻟﻜﻦ ¼ﻣﺜﻞ ½ﺇﻥﹼ¼ ﺍﳌﻜﺴﻮﺭﺓ ﰲ ﺟﻮﺍﺯ ﺍﻟﻌﻄﻒ ﻋﻠﻰ ﳏﻞﹼ ﺍﲰﻬﺎ ﺑﻌﺪ ﻣﻀﻲ ﺍﳋﱪ ﳓﻮ½ :ﻣﺎ ﺧﺮﺝ ﺯﻳﺪ ﻟﻜﻦ ﺑﻜﺮﺍﹰ ﺧﺎﺭﺝ ﻭﻋﻤﺮﻭ¼؛ ﻷﻧﻬﺎ ﻣﻮﺿﻮﻋﺔ ﻟﻼﺳﺘﺪﺭﺍﻙ ﻭﻫﻮ ﻻ ﻳﻨﺎﰲ ﻣﻌﲎ ﺍﻻﺑﺘﺪﺍﺀ ﻛﻤﺎ ﻻ ﻳﻨﺎﻓﻴﻪ ﺍﻟﺘﺄﻛﻴﺪ ،ﻭﺃﻣﺎ ﺳﺎﺋﺮ ﺍﳊﺮﻭﻑ ﺍﳌﺸﺒﻬﺔ ﺑﺎﻟﻔﻌﻞ ﺩﻭﻤﺎ ﻓﻼ ﳚﻮﺯ ﺍﻟﻌﻄﻒ ﻋﻠﻰ ﳏﻞﹼ ﺍﲰﻬﺎ ﻟﺰﻭﺍﻝ ﻣﻌﲎ ﺍﻻﺑﺘﺪﺍﺀ ﺑﻌﺪ ﺩﺧﻮﳍﺎ ﺧﻼﻓﺎﹰ ﻟﻠﻔﺮﺍﺀ" .ﻱ".
) (١ﻗﻮﻟﻪ] :ﳚﻮﺯ ...ﺇﱁ[ ﺃﻱ :ﳚﻮﺯ ﺩﺧﻮﻝ ﻻﻡ ﺍﻻﺑﺘﺪﺍﺀ ﻋﻠﻰ ﺧﱪ ½ﺇﻥﹼ¼ ﺍﳌﻜﺴﻮﺭﺓ؛ ﻷﻥﹼ ﻻﻡ ﺍﻻﺑﺘﺪﺍﺀ ﺇﻧﻤﺎ ﺗﺪﺧﻞ ﻟﺘﺄﻛﻴﺪ ﺍﳉﻤﻠﺔ ﻭ½ﺇﻥﹼ¼ ﺍﳌﻜﺴﻮﺭﺓ ﻣﻊ ﺍﲰﻬﺎ ﻭﺧﱪﻫﺎ ﲨﻠﺔ ﲞﻼﻑ ½ﺃﻥﹼ¼ ﺍﳌﻔﺘﻮﺣﺔ ﻟﻜﻮﺎ ﲟﻌﲎ ﺍﳌﻔﺮﺩ ،ﻭﻗﺪ ﻳﺘﻜﺮﺭ ﺍﻟﻼﻡ ﰲ ﺍﳋﱪ ﻭﺍﳌﺘﻌﻠﹼﻖ ﳓﻮ½ :ﺇﻥﹼ ﺯﻳﺪﺍﹰ ﻟﻘﻠﺒﻚ ﻟﺮﺍﻏﺐ¼ ﻭﻫﻮ ﻗﻠﻴﻞ ،ﻭﻗﺪ ﺗﺪﺧﻞ ﺍﻟﻼﻡ ﻋﻠﻰ ½ﺇﻥﹼ¼ ﺍﳌﻜﺴﻮﺭﺓ ﺇﺫﺍ ﻗﻠﹼﺒﺖ ﳘﺰﺎ ﻫﺎﺀ ﳓﻮ½ :ﳍﻨﻚ ﺯﻳﺪ¼" .ﻱ".
) (٢ﻗﻮﻟﻪ] :ﻭﻗﺪ ﲣﻔﹼﻒ[ ﺃﻱ :ﻭﻗﺪ ﲣﻔﻒ ½ﺇﻥﹼ¼ ﺍﳌﻜﺴﻮﺭﺓ ﻟﺜﻘﻞ ﺍﻟﺘﺸﺪﻳﺪ ﻭﻛﺜﺮﺓ ﺍﻻﺳﺘﻌﻤﺎﻝ ﻓﻠﺰﻣﻬﺎ ﺍﻟﻼﻡ؛ ﻟﺌﻼﹼ ﻳﻠﺰﻡ ﺍﻻﻟﺘﺒﺎﺱ ﺑـ½ﺇﻥﹾ¼ ﺍﻟﻨﺎﻓﻴﺔ ﰲ ﺻﻮﺭﺓ ﺍﻹﻟﻐﺎﺀ ،ﻭﺻﻮﺭﺓﹸ ﺍﻹﻋﻤﺎﻝ ﳏﻤﻮﻟﺔ ﻋﻠﻰ ﺻﻮﺭﺓ ﺍﻹﻟﻐﺎﺀ ﻃﺮﺩﺍﹰ ﻟﻠﺒﺎﺏ ،ﻭﺫﻫﺐ ﺍﳉﻤﻬﻮﺭ ﺇﱃ ﺃﻥﹼ ﺍﻟﻼﻡ ﰲ ﺻﻮﺭﺓ ﺍﻹﻋﻤﺎﻝ ﻏﲑ ﻻﺯﻣﺔ ﳊﺼﻮﻝ ﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ½ﺇﻥﹾ¼ ﺍﻟﻨﺎﻓﻴﺔ ﺑﺎﻹﻋﻤﺎﻝ ﻓﻼ ﺣﺎﺟﺔ ﺇﱃ ﺍﻟﻼﻡ ،ﻭﺫﻫﺐ ﺍﺑﻦ ﻣﺎﻟﻚ ﺇﱃ ﺃﺎ ﻻﺯﻣﺔ ﻋﻨﺪ ﺍﻹﻋﻤﺎﻝ ﺇﺫﺍ ﺧﻴﻒ ﺍﻟﻠﺒﺲ
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kﻮﻓﱢﻴﻨﻬﻢ]﴾ﻫﻮﺩ ،[١١١:ﻭﺣﻴﻨﺌﺬ ﳚﻮﺯ ﺇﻟﻐﺎﺅﻫﺎ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﻭﺇِﻥ ﻛﹸﻞﱞl ﻟﹶﻴ )(١
ﻟﱠﻤﺎ ﺟﻤِﻴﻊ ﻟﱠﺪﻳﻨﺎ ﻣﺤﻀﺮﻭﻥﹶ﴾]ﻳﺲ ،[٣٢:ﻭﳚﻮﺯ ﺩﺧﻮﳍﺎ ﻋﻠﻰ ﺍﻷﻓﻌﺎﻝ )(٢
ﺍﻟﺪﺍﺧﻠﺔ ﻋﻠﻰ ﺍﳌﺒﺘﺪﺃ ﻭﺍﳋﱪ ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﺇِﻥ ﻛﹸﻨﺖ ﻣِﻦ ﻗﹶﺒﻠِﻪِ ﻟﹶﻤِﻦ
ﺍﻟﹾﻐﺎﻓِﻠِﲔ]﴾ﻳﻮﺳﻒ [٣ :ﻭ﴿ﻭﺇِﻥ ﻧﻈﹸﻨﻚ ﻟﹶﻤِﻦ ﺍﻟﹾﻜﹶﺎ ِﺫﺑِﲔ]﴾ﺍﻟﺸﻌﺮﺍﺀ،[١٨٦ : ﻭﻛﺬﻟﻚ ½ﺃﻥﹼ¼ ﺍﳌﻔﺘﻮﺣﺔ ﻗﺪ ﲣﻔﹼﻒ ﻓﺤﻴﻨﺌﺬ ﳚﺐ ﺇﻋﻤﺎﳍﺎ ﰲ ﺿﻤﲑ ﺷﺄﻥ )(٣
ﻛﻤﺎ ﰲ ﺍﻻﺳﻢ ﺍﳌﺒﲏ ﻭﺍﳌﻘﺼﻮﺭ ،ﰒﹼ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍﻟﻼﻡ ﻓﺬﻫﺐ ﲨﺎﻋﺔ ﺇﱃ ﺃﺎ ﻻﻡ ﺍﻻﺑﺘﺪﺍﺀ ،ﻭﺫﻫﺐ ﺃﺑﻮ ﻋﻠﻲ ﻭﻣﻦ ﺗﺎﺑﻌﻪ ﺇﱃ ﺃﺎ ﻟﻴﺴﺖ ﺑﻼﻡ ﺍﻻﺑﺘﺪﺍﺀ" .ﻍ" ﻭﻏﲑﻩ.
) (١ﻗﻮﻟﻪ] :ﻭﺣﻴﻨﺌﺬ[ ﺃﻱ :ﺣﲔ ﺇﺫﺍ ﺧﻔﹼﻔﺖ ½ﺇﻥﹼ¼ ﺍﳌﻜﺴﻮﺭﺓ ﳚﻮﺯ ﺇﻟﻐﺎﺅﻫﺎ ﺃﻱ :ﺇﺑﻄﺎﻝ ﻋﻤﻠﻬﺎ ﻭﻫﻮ ﺍﻟﻐﺎﻟﺐ ﻟﻔﻮﺍﺕ ﺍﻟﺸﺒﻪ ﺍﻟﻠﻔﻈﻲ ﺑﺎﻟﻔﻌﻞ ﻭﻫﻮ ﻛﻮﺎ ﺛﻠﺜﻴﺔ ﻣﻔﺘﻮﺣﺔ ﺍﻵﺧﺮ ،ﻭﳚﺐ ﺇﻟﻐﺎﺅﻫﺎ ﻋﻨﺪ ﺍﻟﻜﻮﻓﻴﲔ ﻟﻜﻦ ﺍﻵﻳﺔ ﺣﺠﺔ ﻋﻠﻴﻬﻢ" .ﻍ".
) (٢ﻗﻮﻟﻪ] :ﻭﳚﻮﺯ[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﺣﻴﻨﺌﺬ¼ ﺃﻱ :ﺣﲔ ﺇﺫﺍ ﺧﻔﹼﻔﺖ ½ﺇﻥﹼ¼ ﺍﳌﻜﺴﻮﺭﺓ ﳚﻮﺯ ﺩﺧﻮﳍﺎ ﻋﻠﻰ ﺍﻷﻓﻌﺎﻝ ﺍﻟﺪﺍﺧﻠﺔ ﻋﻠﻰ ﺍﳌﺒﺘﺪﺃ ﻭﺍﳋﱪ ﻣﻦ ﺑﺎﺏ ½ﻛﺎﻥ¼ ﻭ½ﻋﻠﻤﺖ¼؛ ﻷﻥﹼ ﺍﻷﺻﻞ ﺩﺧﻮﳍﺎ ﻋﻠﻰ ﺍﳌﺒﺘﺪﺃ ﻭﺍﳋﱪ ﻓﻠﻤﺎ ﻓﺎﺕ ﺩﺧﻮﳍﺎ ﻋﻠﻴﻬﻤﺎ ﻓﺠﺎﺯ ﺩﺧﻮﳍﺎ ﻋﻠﻰ ﻣﺎ ﻳﺪﺧﻞ ﻋﻠﻴﻬﻤﺎ ﺭﻋﺎﻳﺔ ﻟﻸﺻﻞ ﺑﻘﺪﺭ ﺍﻹﻣﻜﺎﻥ ﺧﻼﻓﺎﹰ ﻟﻠﻜﻮﻓﻴﲔ ﰲ ﺗﻌﻤﻴﻢ ﺍﻟﺪﺧﻮﻝ ﻭﻋﺪﻡ ﲣﺼﻴﺼﻪ ﺑﺎﻷﻓﻌﺎﻝ ﺍﻟﺪﺍﺧﻠﺔ ﻋﻠﻰ ﺍﳌﺒﺘﺪﺃ ﻭﺍﳋﱪ ،ﻻ ﰲ ﺃﺻﻞ ﺍﻟﺪﺧﻮﻝ ﻋﻠﻰ ﺍﻟﻔﻌﻞ؛ ﻓﺈﻧﻪ ﻣﺘﻔﻖ ﻋﻠﻴﻪ ،ﻓﺎﻟﻜﻮﻓﻴﻮﻥ ﺧﺎﻟﻔﻮﺍ ﺍﻟﺒﺼﺮﻳﲔ ﰲ ﲡﻮﻳﺰ ﺩﺧﻮﳍﺎ ﻋﻠﻰ ﻏﲑ ﺍﻷﻓﻌﺎﻝ ﺍﻟﺪﺍﺧﻠﺔ ﻋﻠﻰ ﺍﳌﺒﺘﺪﺃ ﻭﺍﳋﱪ ﻣﺘﻤﺴﻜﲔ ﺑﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ :ﺷﻌﺮ ﺗﺎﷲِ ﺭﺑﻚ ﺇِﻥﹾ ﻗﹶﺘﻠﹾﺖ ﻟﹶﻤﺴﻠِﻤﺎﹰ ﻭﺟﺒﺖ ﻋﻠﹶﻴﻚ ﻋﻘﹸﻮﺑﺔﹸ ﺍﻟﹾﻤﺘﻌﻤﺪِ ﻭﻫﻮ ﺷﺎﺫﹼ ﻋﻨﺪ ﺍﻟﺒﺼﺮﻳﲔ" .ﻍ". ) (٣ﻗﻮﻟﻪ] :ﻭﻛﺬﻟﻚ[ ﺃﻱ :ﻣﺜﻞ ½ﺇﻥﹼ¼ ﺍﳌﻜﺴﻮﺭﺓ ﲣﻔﹼﻒ ½ﺃﻥﹼ¼ ﺍﳌﻔﺘﻮﺣﺔ ﻭﺣﻴﻨﺌﺬ ﳚﺐ ﺇﻋﻤﺎﳍﺎ ﰲ ﺿﻤﲑ ﺷﺄﻥ ﻣﻘﺪﺭ؛ ﺇﺫ ﻟﻮﱂ ﻳﻘﺪﺭ ﻟﻌﻤﻠﻬﺎ ﺿﻤﲑ ﺷﺄﻥ ﻭﱂ ﺗﻮﺟﺪ ½ﺃﻥﹼ¼ ﺍﳌﻔﺘﻮﺣﺔ ﺍﳌﺨﻔﹼﻔﺔ ﻋﺎﻣﻠﺔ ﰲ ﺍﻟﻈﺎﻫﺮ ﻟﻠﺰﻡ ﻣﺰﻳﺔ ½ﺇﻥﹼ¼ ﺍﳌﻜﺴﻮﺭﺓ ﺍﻟﹼﱵ ﻫﻲ ﺃﺿﻌﻒ ﺗﺸﺒﻴﻬﺎﹰ ﺑﺎﻟﻔﻌﻞ ﻋﻠﻰ ½ﺃﻥﹼ¼ ﺍﳌﻔﺘﻮﺣﺔ ﺍﻟﹼﱵ ﻫﻲ ﺃﻗﻮﻯ ﺗﺸﺒﻴﻬﺎﹰ ﺑﻪ ﻣﻨﻬﺎ ،ﻭﺇﺫﺍ ﻭﺟﺐ ﺇﻋﻤﺎﻝ ½ﺃﻥﹼ¼ ﺍﳌﻔﺘﻮﺣﺔ ﺍﳌﺨﻔﹼﻔﺔ ﰲ ﺿﻤﲑ ﺷﺄﻥ ﻣﻘﺪﺭ ﻓﺘﺪﺧﻞ ﻋﻠﻰ ﺍﳉﻤﻠﺔ ﺍﲰﻴﺔ ﻛﺎﻧﺖ ﺃﻭ ﻓﻌﻠﻴﺔ" .ﻱ".
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kﺪﺭ ﻓﺘﺪﺧﻞ ﻋﻠﻰ ﺍﳉﻤﻠﺔ ﺍﲰﻴﺔ ﻛﺎﻧﺖ ﳓﻮ½ :ﺑﻠﻐﲏ ﺃﻥﹾ ﺯﻳﺪ ﻗﺎﺋﻢ¼ ﺃﻭl ﻣﻘ ﻓﻌﻠﻴﺔ ﳓﻮ½ :ﺑﻠﻐﲏ ﺃﻥﹾ ﻗﺪ ﻗﺎﻡ ﺯﻳﺪ¼ ،ﻭﳚﺐ ﺩﺧﻮﻝ ﺍﻟﺴﲔ ﺃﻭ ½ﺳﻮﻑ¼ ﺃﻭ
½ﻗﺪ¼ ﺃﻭ ﺣﺮﻑ ﺍﻟﻨﻔﻲ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻋﻠِﻢ ﺃﹶﻥ ﺳﻴﻜﹸﻮﻥﹸ ﻣِﻨﻜﹸﻢ )(١
ﻣﺮﺿﻰ﴾]ﺍﳌﺰﻣﻞ ،[٢٠:ﻭﺍﻟﻀﻤﲑ ﺍﳌﺴﺘﺘﺮ ﺍﺳﻢ ½ﺃﻥﹼ¼ ﻭﺍﳉﻤﻠﺔ ﺧﱪﻫﺎ،
ﻭ½ﻛﺄﻥﹼ¼ ﻟﻠﺘﺸﺒﻴﻪ ﳓﻮ½ :ﻛﺄﻥﹼ ﺯﻳﺪﺍﹰ ﺍﻷﺳﺪ¼ ،ﻭﻫﻮ ﻣﺮﻛﹼﺐ ﻣﻦ ﻛﺎﻑ ﺍﻟﺘﺸﺒﻴﻪ )(٢
ﻭ½ﺇﻥﹼ¼ ﺍﳌﻜﺴﻮﺭﺓِ ،ﻭﺇﻧﻤﺎ ﻓﺘﺤﺖ ﻟﺘﻘﺪﻡ ﺍﻟﻜﺎﻑ ﻋﻠﻴﻬﺎ ﺗﻘﺪﻳﺮﻩ ½ﺇﻥﹼ ﺯﻳﺪﺍﹰ )(٣
) (١ﻗﻮﻟﻪ] :ﻋﻠﻰ ﺍﻟﻔﻌﻞ[ ﺃﻱ :ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﺍﻟﹼﺬﻱ ﺗﺪﺧﻞ ﻋﻠﻴﻪ ½ﺃﻥﹼ¼ ﺍﳌﻔﺘﻮﺣﺔ ﺍﳌﺨﻔﹼﻔﺔ ﳓﻮ﴿ :ﻋﻠِﻢ ﺃﹶﻥ ﺳﻴﻜﹸﻮﻥﹸ ﻣِﻨﻜﹸﻢ ﻣﺮﺿﻰ﴾]ﺍﳌﺰﻣﻞ [٢٠ :ﻭﻛﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ :ﺷﻌﺮ ﻭﺍﻋﻠﹶﻢ ﻓﹶﻌِﻠﹾﻢ ﺍﻟﹾﻤﺮﺀِ ﻳﻨﻔﹶﻌﻪ ﺃﹶﻥﹾ ﺳﻮﻑ ﻳﺄﺗِﻲ ﻛﹸﻞﱡ ﻣﺎ ﻗﹸﺪﺭﺍ ﻭﳓﻮ﴿ :ﻟِﻴﻌﻠﹶﻢ ﺃﹶﻥ ﻗﹶﺪ ﺃﹶﺑﻠﹶﻐﻮﺍ ﺭِﺳﺎﻟﹶﺎﺕِ ﺭﺑﻬِﻢ]﴾ﺍﳉﻦ ،[٢٨ :ﻓﻠﺰﻭﻡ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻟﺜﻠﺜﺔ ﻟﻠﻔﺮﻕ ﺑﲔ ½ﺃﻥﹾ¼ ﺍﳌﺨﻔﹼﻔﺔ ﻭ½ﺃﻥﹾ¼ ﺍﳌﺼﺪﺭﻳﺔ ﺍﻟﻨﺎﺻﺒﺔ ،ﻭﻟﻴﻜﻮﻥ ﻛﺎﻟﻌﻮﺽ ﻣﻦ ﺍﻟﻨﻮﻥ ﺍﶈﺬﻭﻓﺔ ،ﻭﺃﻣﺎ ﻟﺰﻭﻡ ﺣﺮﻑ ﺍﻟﻨﻔﻲ ﳓﻮ: ﴿ﺃﹶﻓﹶﻠﹶﺎ ﻳﺮﻭﻥﹶ ﺃﹶﻟﱠﺎ ﻳﺮﺟِﻊ ﺇِﻟﹶﻴﻬِﻢ]﴾ﻃﻪ [٨٩ :ﻓﻠﻴﺲ ﺇﻻﹼ ﻟﻴﻜﻮﻥ ﻛﺎﻟﻌﻮﺽ ﻣﻦ ﺍﻟﻨﻮﻥ؛ ﻷﻥﹼ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﳌﺨﻔﹼﻔﺔ ﻭﺍﳌﺼﺪﺭﻳﺔ ﺍﻟﻨﺎﺻﺒﺔ ﻻ ﳛﺼﻞ ﲟﺠﺮﺩ ﺣﺮﻑ ﺍﻟﻨﻔﻲ؛ ﻷﻧﻪ ﳚﺘﻤﻊ ﻣﻊ ﻛﻞﹼ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﻓﺎﻟﻔﺎﺭﻕ ﺑﻴﻨﻬﻤﺎ ﺇﻣﺎ ﻣﻦ ﺣﻴﺚ ﺍﳌﻌﲎ؛ ﻷﻧﻪ ﺇﻥ ﻋﲏ ﲝﺮﻑ ﺍﻟﻨﻔﻲ ﺍﻻﺳﺘﻘﺒﺎﻝ ﻓﻬﻲ ﺍﳌﺨﻔﹼﻔﺔ ﻭﺇﻻﹼ ﻓﻬﻲ ﺍﳌﺼﺪﺭﻳﺔ ﺍﻟﻨﺎﺻﺒﺔ ،ﻭﺇﻣﺎ ﻣﻦ ﺣﻴﺚ ﺍﻟﻠﻔﻆ؛ ﻷﻧﻪ ﺇﻥ ﻛﺎﻥ ﺍﻟﻔﻌﻞ ﺍﳌﻨﻔﻲ ﻣﻨﺼﻮﺑﺎﹰ ﻓﻬﻲ ﺍﳌﺼﺪﺭﻳﺔ ﺍﻟﻨﺎﺻﺒﺔ ،ﻭﺇﻻﹼ ﻓﻬﻲ ﺍﳌﺨﻔﹼﻔﺔ" .ﻱ".
) (٢ﻗﻮﻟﻪ] :ﻭ½ﻛﺄﻥﹼ¼ ﻟﻠﺘﺸﺒﻴﻪ[ ﺃﻱ :ﻹﻧﺸﺎﺀﻩ ،ﻭﻗﺪ ﺗﻜﻮﻥ ﻟﻠﺸﻚ ﳓﻮ½ :ﻛﺄﻧﻚ ﲤﺸﻲ¼.
) (٣ﻗﻮﻟﻪ] :ﻭﺇﻧﻤﺎ ﻓﺘﺤﺖ ...ﺇﱁ[ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﻇﺎﻫﺮ ﻭﻫﻮ ﺃﻥﹼ ﻛﻠﻤﺔ ½ﻛﺄﻥﹼ¼ ﳌﹼﺎ ﱂ ﺗﻜﻦ ﺣﺮﻓﺎﹰ ﺑﺮﺃﺳﻬﺎ ﺑﻞ ﻛﺎﻧﺖ ﻣﺮﻛﹼﺒﺔ ﻣﻦ ﻛﺎﻑ ﺍﻟﺘﺸﺒﻴﻪ ﻭ½ﺇﻥﹼ¼ ﺍﳌﻜﺴﻮﺭﺓ ﻓﻤﻦ ﺃﻳﻦ ﺟﺎﺀ ﺍﻟﻔﺘﺢ ﰲ ½ﻛﺄﻥﹼ¼ ﻋﻠﻰ ﺍﳍﻤﺰﺓ؟ ﻓﺄﺟﺎﺏ ﺑﻘﻮﻟﻪ½ :ﻭﺇﻧﻤﺎ ﻓﺘﺤﺖ ﻟﺘﻘﺪﻡ ﺍﻟﻜﺎﻑ ﻋﻠﻴﻬﺎ¼ ،ﻭﺗﻔﺘﺢ ﳘﺰﺓ ½ﺃﻥﹼ¼ ﺑﻌﺪ ﺣﺮﻑ ﺍﳉﺮ ﻛﻤﺎ ﻋﺮﻓﺖ؛ ﻷﻥﹼ ﺣﺮﻑ ﺍﳉﺮ ﻻ ﻳﺪﺧﻞ ﺇﻻﹼ ﻋﻠﻰ ﺍﳌﻔﺮﺩ ﻓﺘﻔﺘﺢ ½ﺃﻥﹼ¼ ﻫﻬﻨﺎ ﺭﻋﺎﻳﺔ ﻟﻠﺼﻮﺭﺓ ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﻌﲎ ﻋﻠﻰ ﺍﻟﻜﺴﺮ ،ﻓﺘﻘﺪﻳﺮ ½ﻛﺄﻥﹼ ﺯﻳﺪﺍﹰ ﺍﻷﺳﺪ¼: ½ﺇﻥﹼ ﺯﻳﺪﺍﹰ ﻛﺎﻷﺳﺪ¼ ﰒﹼ ﻗﺪﻣﺖ ﺍﻟﻜﺎﻑ ﻟﻴﻌﻠﻢ ﺇﻧﺸﺎﺀ ﺍﻟﺘﺸﺒﻴﻪ ﻣﻦ ﺃﻭﻝ ﺍﻷﻣﺮ ،ﻭﻫﺬﺍ ﺃﻱ :ﻛﻮﻥ ½ﻛﺄﻥﹼ¼ ﻣﺮﻛﹼﺒﺔ ﻣﻦ ﻛﺎﻑ ﺍﻟﺘﺸﺒﻴﻪ ﻭ½ﺇﻥﹼ¼ ﺍﳌﻜﺴﻮﺭﺓ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﳋﻠﻴﻞ ﻭﺗﺎﺑﻌﻪ ﺍﳌﺺ ،ﻭﺍﳉﻤﻬﻮﺭ ﻋﻠﻰ ﺃﺎ ﺣﺮﻑ ﺑﺮﺃﺳﻬﺎ ﲪﻼﹰ ﻋﻠﻰ ﻧﻈﺎﺋﺮﻫﺎ ﻭﻟﻴﺴﺖ ﲟﺮﻛﹼﺒﺔ ،ﻭﻷﻥﹼ ﺍﻷﺻﻞ ﻋﺪﻡ ﺍﻟﺘﺮﻛﻴﺐ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ" .ﻱ" ﻭﻏﲑﻩ.
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kﻛﺎﻷﺳﺪ¼ ،ﻭﻗﺪ ﲣﻔﹼﻒ ﻓﺘﻠﻐﻰ ﳓﻮ½ :ﻛﺄﻥﹾ ﺯﻳﺪ ﺃﺳﺪ¼ ،ﻭ½ﻟﻜﻦ ¼ﻟﻼﺳﺘﺪﺭﺍﻙl )(٢
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ﻭﻳﺘﻮﺳﻂ ﺑﲔ ﻛﻼﻣﲔ ﻣﺘﻐﺎﺋﺮﻳﻦ ﰲ ﺍﳌﻌﲎ ﳓﻮ½ :ﻣﺎ ﺟﺎﺀﱐ ﺍﻟﻘﻮﻡ ﻟﻜﻦ )(٣
ﻋﻤﺮﻭﺍﹰ ﺟﺎﺀ¼ ﻭ½ﻏﺎﺏ ﺯﻳﺪ ﻟﻜﻦ ﺑﻜﺮﺍﹰ ﺣﺎﺿﺮ¼ ،ﻭﳚﻮﺯ ﻣﻌﻬﺎ ﺍﻟﻮﺍﻭ ﳓﻮ: )(٤
½ﻗﺎﻡ ﺯﻳﺪ ﻭﻟﻜﻦ ﻋﻤﺮﻭﺍﹰ ﻗﺎﻋﺪ¼ ،ﻭﻗﺪ ﲣﻔﹼﻒ ﻓﺘﻠﻐﻰ ﳓﻮ½ :ﻣﺸﻰ ﺯﻳﺪ ﻟﻜﻦ )(٥
) (١ﻗﻮﻟﻪ] :ﻭﻗﺪ ﲣﻔﹼﻒ[ ﺃﻱ :ﻛﻠﻤﺔ ½ﻛﺄﻥﹼ¼ ﻓﺘﻠﻐﻰ ﺃﻱ :ﻤﻞ ﻋﻦ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺍﻻﺳﺘﻌﻤﺎﻝ ﺍﻷﻓﺼﺢ ﳋﺮﻭﺟﻬﺎ ﻋﻦ ﺍﳌﺸﺎﺔ ﻟﻔﻮﺍﺕ ﻓﺘﺤﺔ ﺍﻵﺧﺮﻛﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ :ﺷﻌﺮ ﻭﻧﺤﺮٍ
ﻣﺸﺮِﻕِ
ﺍﻟﻠﹶﻮﻥِ ﻛﹶﺄﹶﻥﹾ
ﺛﹶﺪﻳﺎﻩ
ﺣِﻘﱠﺎﻥِ
ﻭﳚﻮﺯ ﺃﻥ ﻳﻘﺪﺭ ﻓﻴﻬﺎ ﺿﻤﲑ ﺍﻟﺸﺄﻥ ﺑﻌﺪ ﺍﻟﺘﺨﻔﻴﻒ ﻛﻤﺎ ﰲ ½ﺃﻥﹾ¼ ﺍﳌﺨﻔﹼﻔﺔ ،ﻭﳚﻮﺯ ﺃﻥ ﻻ ﻳﻘﺪﺭ ﻓﻴﻬﺎ ﺫﻟﻚ ﻟﻌﺪﻡ ﺍﻟﺪﺍﻋﻲ ﺇﻟﻴﻪ ،ﻭﻫﻮ ﻛﻤﺎﻝ ﺍﳌﺸﺎﺔ ﺑﺎﻟﻔﻌﻞ ﻛﻤﺎ ﻛﺎﻥ ﰲ ½ﺃﻥﹾ¼ ﺍﳌﺨﻔﹼﻔﺔ "ﻍ".
) (٢ﻗﻮﻟﻪ] :ﻭ½ﻟﻜﻦ ¼ﻟﻼﺳﺘﺪﺭﺍﻙ[ ﻛﻠﻤﺔ ½ﻟﻜﻦ ¼ﻣﻔﺮﺩﺓ ﻋﻨﺪ ﺍﻟﺒﺼﺮﻳﲔ ﲪﻼﹰ ﻋﻠﻰ ﺃﺧﻮﺍﺎ ،ﻭﻷﻥﹼ ﺍﻷﺻﻞ ﻋﺪﻡ ﺍﻟﺘﺮﻛﻴﺐ ،ﻭﻗﺎﻝ ﺍﻟﻜﻮﻓﻴﻮﻥ :ﻫﻲ ﻣﺮﻛﹼﺒﺔ ﻣﻦ ½ﻻﹶ¼ ﻭ½ﺇﻥﹼ¼ ﺍﳌﻜﺴﻮﺭﺓ ﺍﳌﺼﺪﺭﺓ ﺑﺎﻟﻜﺎﻑ ﺍﻟﺰﺍﺋﺪﺓ ﻭﺃﺻﻠﻬﺎ½ :ﻻﹶ ﻛﹶﺈِﻥﹼ¼ ﻓﻨﻘﻠﺖ ﻛﺴﺮﺓ ﺍﳍﻤﺰﺓ ﺇﱃ ﺍﻟﻜﺎﻑ ﻭﺣﺬﻓﺖ ﺍﳍﻤﺰﺓ ،ﻭﺍﻻﺳﺘﺪﺭﺍﻙ ﺩﻓﻊ ﺗﻮﻫﻢ ﻳﻨﺸﺄ ﻣﻦ ﺍﻟﻜﻼﻡ ﺍﻟﺴﺎﺑﻖ ﻓﺈﺫﺍ ﻗﻠﺖ½ :ﺟﺎﺀﱐ ﺯﻳﺪ¼ ﺗﻮﻫﻢ ﺍﻟﺴﺎﻣﻊ ﺃﻥﹼ ﻋﻤﺮﻭﺍﹰ ﺃﻳﻀﺎﹰ ﺟﺎﺀﻙ ﻟِﻤﺎ ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﺍﻷﻟﻔﺔ ،ﻓﺪﻓﻌﺖ ﺫﻟﻚ ﺍﻟﻮﻫﻢ ﺑﻘﻮﻟﻚ: ½ﻟﻜﻦ ﻋﻤﺮﻭﺍﹰ ﱂ ﳚﺊ¼ ،ﻭﻫﺬﺍ ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﺇﺫﺍ ﻛﺎﻥ ﺑﲔ ﺯﻳﺪ ﻭﻋﻤﺮﻭ ﻣﻼﺯﻣﺔ ﰲ ﺍﺊ ﻭﻋﺪﻣﻪ" .ﻭ". ) (٣ﻗﻮﻟﻪ] :ﻭﻳﺘﻮﺳﻂ[ ﺃﻱ :ﺗﻘﻊ ﻛﻠﻤﺔ ½ﻟﻜﻦ ¼ﺑﲔ ﻛﻼﻣﲔ ﻣﺘﻐﺎﺋﺮﻳﻦ ﻧﻔﻴﺎﹰ ﻭﺇﺛﺒﺎﺗﺎﹰ ﻣﻌﲎ ،ﺃﻱ :ﺗﻐﺎﻳﺮﺍﹰ ﻣﻌﻨﻮﻳﺎﹰ ﻭﺍﻟﻮﺍﺟﺐ ﻫﻮ ﺍﻟﺘﻐﺎﻳﺮ ﺍﳌﻌﻨﻮﻱ ﻭﻟﺬﺍ ﺍﻗﺘﺼﺮ ﻋﻠﻴﻪ ،ﻭﺍﻟﺘﻐﺎﻳﺮ ﺍﻟﻠﻔﻈﻲ ﻗﺪ ﻳﻮﺟﺪ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﺇِﻥﱠ ﺭﺑﻚ ﻟﹶﺬﹸﻭ ﻓﹶﻀﻞٍ ﻋﻠﹶﻰ ﺍﻟﻨﺎﺱِ ﻭﻟﹶﻜِﻦ ﺃﹶﻛﹾﺜﹶﺮﻫﻢ ﻟﹶﺎ ﻳﺸﻜﹸﺮﻭﻥﹶ﴾ ]ﺍﻟﻨﻤﻞ [٧٣ :ﻭﻗﺪ ﻻ ﻳﻮﺟﺪ ﳓﻮ½ :ﺯﻳﺪ ﺣﺎﺿﺮ ﻟﻜﻦ ﻋﻤﺮﻭﺍﹰ ﻏﺎﺋﺐ¼ ﻓﺈﻧﻪ ﻟﻴﺲ ﻓﻴﻪ ﺗﻐﺎﻳﺮ ﻟﻔﻈﻲ ﺑﻞ ﻫﻮ ﻣﻘﺼﻮﺭ ﻋﻠﻰ ﺍﻟﺘﻐﺎﻳﺮ ﺍﳌﻌﻨﻮﻱ ﺍﻟﹼﺬﻱ ﻫﻮ ﺍﻟﻮﺍﺟﺐ ﻭﻫﻮ ﺍﻟﻐﻴﺒﺔ ﻭﺍﳊﻀﻮﺭ ،ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻌﺮﻑ ﺃﻥﹼ ﺍﻟﻜﻼﻣﲔ ﺍﳌﺘﻐﺎﺋﺮﻳﻦ ﻻ ﳚﺐ ﺃﻥ ﻳﺘﻀﺎﺩﺍ ﺗﻀﺎﺩﺍﹰ ﺣﻘﻴﻘﻴﺎ ﺑﻞ ﻳﻜﻔﻲ ﺗﻨﺎﻓﻴﻬﻤﺎ ﰲ ﺍﳉﻤﻠﺔ ﻛﻤﺎ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ؛ ﻓﺈﻥﹼ ﻋﺪﻡ ﺍﻟﺸﻜﺮ ﻻ ﻳﻨﺎﰲ ﺍﻟﻔﻀﻞ ﺑﻞ ﻳﻨﺎﺳﺒﻪ؛ ﺇﺫ ﺍﻟﻼﺋﻖ ﺃﻥ ﻳﺸﻜﺮ" .ﻱ" ﻭﻏﲑﻩ.
) (٤ﻗﻮﻟﻪ] :ﳚﻮﺯ ﻣﻌﻬﺎ[ ﺃﻱ :ﻣﻊ ﻛﻠﻤﺔ ½ﻟﻜﻦ ¼ﺍﻟﻮﺍﻭ ﻣﺸﺪﺩﺓ ﻛﺎﻧﺖ ½ﻟﻜﻦ ¼ﺃﻭ ﳐﻔﹼﻔﺔ ،ﻭﺍﻟﻮﺍﻭ ﻫﺬﻩ ﺇﻣﺎ ﻟﻌﻄﻒ ﺍﳉﻤﻠﺔ ﻋﻠﻰ ﺍﳉﻤﻠﺔ ﻭﺇﻣﺎ ﺍﻋﺘﺮﺍﺿﻴﺔ ﻭﺟﻌﻞ ﺍﻟﺸﺎﺭﺡ ﺍﻟﺮﺿﻲ ﺍﻷﺧﲑ ﺃﻇﻬﺮ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ :ﻻ ﳚﻮﺯ ﻣﻌﻬﺎ ﺍﻟﻮﺍﻭ ﺇﺫﺍ ﻛﺎﻧﺖ ﳐﻔﹼﻔﺔ؛ ﻷﻧﻬﺎ ﺣﻴﻨﺌﺬ ﺗﺼﲑ ﺣﺮﻑ ﺍﻟﻌﻄﻒ ﻓﻼ ﳚﻮﺯ ﺩﺧﻮﻝ ﺣﺮﻑ ﺍﻟﻌﻄﻒ ﻋﻠﻰ ﻣﺜﻠﻪ" .ﻱ".
) (٥ﻗﻮﻟﻪ] :ﻭﻗﺪ ﲣﻔﹼﻒ[ ﺃﻱ :ﻛﻠﻤﺔ ½ﻟﻜﻦ ¼ﻓﺘﻠﻐﻰ ﻋﻦ ﺍﻟﻌﻤﻞ ﳋﺮﻭﺟﻬﺎ ﻋﻦ ﺍﳌﺸﺎﺔ ﺑﺎﻟﻔﻌﻞ ﻟﻔﻮﺍﺕ ﺍﻟﻔﺘﺤﺔ
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kﺑﻜﺮ ﻋﻨﺪﻧﺎ¼ ،ﻭ½ﻟﻴﺖ¼ ﻟﻠﺘﻤﻨﻲ ﳓﻮ½ :ﻟﻴﺖ ﻫﻨﺪﺍﹰ ﻋﻨﺪﻧﺎ¼ ﻭﺃﺟﺎﺯ ﺍﻟﻔﺮﺍﺀl )(١
½ﻟﻴﺖ ﺯﻳﺪﺍﹰ ﻗﺎﺋﻤﺎﹰ¼ ﲟﻌﲎ ﺃﲤﻨﻰ ،ﻭ½ﻟﻌﻞﹼ¼ ﻟﻠﺘﺮﺟﻲ ﻛﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ ﺷﻌﺮ: )(٢
ﺃﹸﺣِﺐ ﺍﻟﺼﺎﻟِﺤِﻴﻦ ﻭﻟﹶﺴﺖ ﻣِﻨﻬﻢ ﻟﹶﻌﻞﱠ ﺍﷲَ ﻳﺮﺯﻗﹸﻨِﻲ ﺻﻠﹶﺎﺣﺎﹰ ﻭﺷﺬﹼ ﺍﻟﹾﺠﺮ ﺑِﻬﺎ ﳓﻮ½ :ﻟﻌﻞﹼ ﺯﻳﺪٍ ﻗﺎﺋﻢ¼ ،ﻭﰲ ½ﻟﹶﻌﻞﱠ¼ ﻟﻐﺎﺕ :ﻋﻞﱠ ،ﻭﻋﻦ، )(٤
)(٣
ﰲ ﺍﻵﺧﺮ ﻭﺃﺷﺒﻬﺖ ﺑـ½ﻟﻜﻦ ¼ﺍﻟﻌﺎﻃﻔﺔ ﻟﻔﻈﺎﹰ ﻭﻣﻌﲎ ﻓﺄﺟﺮﻳﺖ ﳎﺮﺍﻫﺎ ،ﻭﻋﻦ ﺍﻷﺧﻔﺶ ﻭﻳﻮﻧﺲ ﺃﻧﻪ ﳚﻮﺯ ﺇﻋﻤﺎﳍﺎ ﺑﻌﺪ ﺍﻟﺘﺨﻔﻴﻒ ﺃﻳﻀﺎﹰ ﻗﻴﺎﺳﺎﹰ ﻋﻠﻰ ﺃﺧﻮﺍﺎ ﺍﳌﺨﻔﹼﻔﺔ ،ﻭﻗﺎﻝ ﺍﻟﺸﺎﺭﺡ ﺍﻟﺮﺿﻲ :ﻻ ﺃﻋﺮﻑ ﻟﻪ ﺷﺎﻫﺪﺍﹰ" .ﺭﺽ" ﻭﻏﲑﻩ. ) (١ﻗﻮﻟﻪ] :ﻭ½ﻟﻴﺖ¼ ﻟﻠﺘﻤﻨﻲ[ ﺃﻱ :ﻹﻧﺸﺎﺀ ﺍﻟﺘﻤﻨﻲ ﻭﻫﻮ ﻃﻠﺐ ﺣﺼﻮﻝ ﺍﻟﺸﻲﺀ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﶈﺒﺔ ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﳌﻄﻠﻮﺏ ﳑﻜﻦ ﺍﻟﻮﺟﻮﺩ ﳓﻮ½ :ﻟﻴﺖ ﺯﻳﺪﺍﹰ ﻗﺎﺋﻢ¼ ﺃﻭ ﳑﺘﻨﻊ ﺍﳊﺼﻮﻝ ﻋﺎﺩﺓ ﳓﻮ½ :ﻟﻴﺖ ﺍﻟﺸﺒﺎﺏ ﻳﻌﻮﺩ¼" .ﻱ" ﻭﻏﲑﻩ. ) (٢ﻗﻮﻟﻪ] :ﺯﻳﺪﺍﹰ ﻗﺎﺋﻤﺎﹰ[ ﺑﻨﺼﺐ ﺍﳉﺰﺋﲔ ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥﹼ ½ﻟﻴﺖ¼ ﻟﻠﺘﻤﻨﻲ ﻓﻜﺄﻧﻪ ﻗﻴﻞ½ :ﺃﲤﻨﻰ ﺯﻳﺪﺍﹰ ﻗﺎﺋﻤﺎﹰ¼ ﺃﻭ ½ﲤﻨﻴﺖ ﺯﻳﺪﺍﹰ ﻗﺎﺋﻤﺎﹰ¼ ﻭﻫﻮ ﻣﺘﻌﺪ ﺇﱃ ﻣﻔﻌﻮﻟﲔ ،ﻭﲤﺴﻚ ﺍﻟﻔﺮﺍﺀ ﺑﻘﻮﻟﻪ :ﺷﻌﺮ ﻳﺎ ﻟﹶﻴﺖ ﺃﹶﻳﺎﻡ ﺍﻟﺼﺒﺎﺀِ ﺭﻭﺍﺟِﻌﺎ ﺃﹶﻭ ﻛﹸﻨﺖ ﻓِﻲ ﻭﺍﺩِﻱ ﺍﻟﹾﻌﻘِﻴﻖِ ﺭﻭﺍﻗِﻌﺎ ﻭﺃﺟﻴﺐ ﺃﻥﹼ ½ﺭﻭﺍﺟﻌﺎ¼ ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺍﳊﺎﻟﻴﺔ ﻣﻦ ﺍﻟﻀﻤﲑ ﺍﳌﺴﺘﺘﺮ ﰲ ﺍﳋﱪ ﺍﶈﺬﻭﻑ ﻳﻌﲏ :ﻳﺎ ﻟﻴﺖ ﺃﻳﺎﻡ ﺍﻟﺼﺒﺎﺀ ﻛﺎﺋﻨﺔ ﺣﺎﻝ ﻛﻮﺎ ﺭﻭﺍﺟﻌﺎﹰ ،ﻭﺃﺟﺎﺯﻩ ﺍﻟﻜﺴﺎﺋﻲ ﺃﻳﻀﺎﹰ ﻟﻜﻦ ﺑﺘﻘﺪﻳﺮ ½ﻛﹶﺎﻥﹶ¼ ﺃﻱ½ :ﻟﻴﺖ ﺯﻳﺪﺍﹰ ﻛﺎﻥ ﻗﺎﺋﻤﺎﹰ¼ ﻓﻬﺬﺍ ﻣﻦ ﻣﻮﺍﺿﻊ ﻭﺟﻮﺏ ﺣﺬﻑ ½ﻛﹶﺎﻥﹶ¼ ﻋﻨﺪﻩ ،ﻭﺃﺟﺎﺯﻩ ﺍﶈﻘﹼﻘﻮﻥ ﺃﻳﻀﺎﹰ ﻟﻜﻦ ﻧﺼﺐ ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ ﻋﻠﻰ ﺍﳊﺎﻟﻴﺔ ﻋﻨﺪﻫﻢ ﻓﻬﺬﺍ ﻣﻦ ﻣﻮﺍﻗﻊ ﻭﺟﻮﺏ ﺣﺬﻑ ﻋﺎﻣﻞ ﺍﳊﺎﻝ ﻋﻨﺪﻫﻢ ،ﻭﻋﻠﻢ ﻣﻦ ﻫﺬﺍ ﺃﻢ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺟﻮﺍﺯ ½ﻟﻴﺖ ﺯﻳﺪﺍﹰ ﻗﺎﺋﻤﺎﹰ¼ ﻟﻜﻦ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺗﻮﺟﻴﻪ ﻧﺼﺒﻪ" .ﺗﻚ ،ﻧﺪ". ) (٣ﻗﻮﻟﻪ] :ﺷﺬﹼ ﺍﳉﺮ [ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﻣﻘﺪﺭ ﺗﻘﺪﻳﺮﻩ :ﺃﻥﹼ ﻋﺪ½ ﻟﻌﻞﹼ¼ ﻣﻦ ﺍﳊﺮﻭﻑ ﺍﳌﺸﺒﻬﺔ ﺑﺎﻟﻔﻌﻞ ﻻ ﻳﺼﺢ ﺑﻞ ﻫﻲ ﻣﻦ ﺍﳊﺮﻭﻑ ﺍﳉﺎﺭﺓ ﻛﻤﺎ ﰲ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ :ﺷﻌﺮ ﻭﺩﺍﻉٍ ﺩﻋﺎﻧﺎ ﻣﻦ ﻳﺠِﻴﺐ ﺇِﻟﹶﻰ ﺍﻟﻨﺪﻯ ﻓﹶﻠﹶﻢ ﻳﺴﺘﺠِﺒﻪ ﻋِﻨﺪ ﺫﹶﺍﻙ ﻣﺠِﻴﺐ ﻓﹶﻘﹸﻠﹾﺖ ﺍﺩﻉ ﺃﹸﺧﺮﻯ ﻭﺍﺭﻓﹶﻊِ ﺍﻟﺼﻮﺕ ﺩﻋﻮﺓﹰ ﻟﹶﻌﻞﱠ ﺃﹶﺑِﻲ ﺍﻟﹾﻤِﻐﻮﺍﺭِ ﻣِﻨﻚ
ﻗﹶﺮِﻳﺐ
ﻓﺄﺟﺎﺏ ﺍﳌﺺ ﻋﻨﻪ ﺑﻘﻮﻟﻪ½ :ﻭﺷﺬﹼ ﺍﳉﺮ ﺎ¼ ﺃﻱ :ﺍﳉﺮ ﺑﻜﻠﻤﺔ ½ﻟﻌﻞﹼ¼ ﺷﺎﺫﹼ ﻻ ﺍﻋﺘﺒﺎﺭ ﻟﻪ ،ﻭﺃﺟﻴﺐ ﺃﻳﻀﺎﹰ ﺑﺄ ﹼﻥ ﺍﳉﺮ ﻓﻴﻪ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳊﻜﺎﻳﺔ ﻳﻌﲏ :ﺃﻥﹼ ﺍﻟﺸﺎﻋﺮ ﺣﻜﺎﻩ ﻋﻤﺎ ﻭﻗﻊ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮﳎﺮﻭﺭﺍﹰ ،ﻭﺑﺄﻧﻪ ﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻣﺸﻬﻮﺭﺍﹰ ﺑـ½ﺃﰊ ﺍﳌﻐﻮﺍﺭ¼ ﺑﺎﻟﻴﺎﺀ ،ﻓﻴﺠﺐ ﺃﻥ ﳛﻜﻰ ﰲ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺜﻠﺚ ﺑﺎﻟﻴﺎﺀ" .ﺳﻦ" ﻭﻏﲑﻩ.
) (٤ﻗﻮﻟﻪ]:ﻭﰲ ½ﻟﻌﻞﹼ¼[ ﺃﻱ :ﻭﺟﺎﺀ ﰲ ½ﻟﻌﻞﹼ¼ ﻟﻐﺎﺕ ﺃﺧﺮ ﺇﺣﺪﺍﻫﺎ½ :ﻋﻞﱠ¼ ﺑﺪﻭﻥ ﺍﻟﻼﻡ ﺍﻷﻭﱃ ،ﻭﺍﻟﺜﺎﻧﻴﺔ½ :ﻋﻦ¼
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kﺃﹶﻥﱠ ،ﻭﻟﹶﺄﹶﻥﱠ ،ﻭﻟﹶﻌﻦ .ﻭﻋﻨﺪ ﺍﻟﹾﻤﱪﺩ ﺃﺻﻠﻪ½ :ﻋﻞﱠ¼ ﺯِﻳﺪ ﻓﻴﻪ ﺍﻟﻼﻡ ﻭﺍﻟﺒﻮﺍﻗﻲl ﻭ ﻓﺮﻭﻉ : .ﺣﺮﻭﻑ ﺍﻟﻌﻄﻒ ﻋﺸﺮﺓ :ﺍﻟﻮﺍﻭ ﻭﺍﻟﻔﺎﺀ ﻭﺛﹸﻢ ﻭﺣﺘﻰ ﻭﺃﻭ ﻭﺇﻣﺎ ﻭﺃﻡ ﻭﻻ ﻭﺑﻞ ﻭﻟﻜﻦ ،ﻓﺎﻷﺭﺑﻌﺔ ﺍﻷﻭﻝ ﻟﻠﺠﻤﻊ ،ﻓﺎﻟﻮﺍﻭ ﻟﻠﺠﻤﻊ ﻣﻄﻠﻘﺎﹰ ﳓﻮ: )(١
½ﺟﺎﺀﱐ ﺯﻳﺪ ﻭﻋﻤﺮﻭ¼ ﺳﻮﺍﺀ ﻛﺎﻥ ﺯﻳﺪ ﻣﺘﻘﺪﻣﺎﹰ ﰲ ﺍﻟﹾﻤﺠﻲﺀ ﺃﻭ ﻋﻤﺮﻭ،
ﻭﺍﻟﻔﺎﺀ ﻟﻠﺘﺮﺗﻴﺐ ﺑﻼ ﻣﻬﻠﺔ ﳓﻮ½ :ﻗﺎﻡ ﺯﻳﺪ ﻓﻌﻤﺮﻭ¼ ﺇﺫﺍ ﻛﺎﻥ ﺯﻳﺪ ﻣﺘﻘﺪﻣﺎﹰ )(٢
ﻭﻋﻤﺮﻭ ﻣﺘﺄﺧﺮﺍﹰ ﺑﻼ ﻣﻬﻠﺔ ،ﻭ½ﺛﹸﻢ ¼ﻟﻠﺘﺮﺗﻴﺐ ﲟﻬﻠﺔ ﳓﻮ½ :ﺩﺧﻞ ﺯﻳﺪ ﺛﹸﻢ )(٣
ﻋﻤﺮﻭ¼ ﺇﺫﺍ ﻛﺎﻥ ﺯﻳﺪ ﻣﺘﻘﺪﻣﺎﹰ ﻭﺑﻴﻨﻬﻤﺎ ﻣﻬﻠﺔ ،ﻭ½ﺣﺘﻰ¼ ﻛـ½ﺛﹸﻢ ¼ﰲ ﺍﻟﺘﺮﺗﻴﺐ )(٤
ﺑﺪﻭﻥ ﺍﻟﻼﻡ ﺍﻷﻭﱃ ﻭﻗﻠﺐ ﺍﻟﻼﻡ ﺍﻟﺜﺎﻧﻴﺔ ﻧﻮﻧﺎﹰ ،ﻭﺍﻟﺜﺎﻟﺜﺔ½ :ﻟﹶﻌﻦ ¼ﺑﻘﻠﺐ ﺍﻟﻼﻡ ﺍﻟﺜﺎﻧﻴﺔ ﻧﻮﻧﺎﹰ ،ﻭﺍﻟﺮﺍﺑﻌﺔ½ :ﺃﹶﻥﱠ¼ ﺑﺪﻭﻥ ﺍﻟﻼﻡ ﺍﻷﻭﱃ ﻭﻗﻠﺐ ﺍﻟﻌﲔ ﺃﻟﻔﺎﹰ ﻭﻗﻠﺐ ﺍﻟﻼﻡ ﺍﻟﺜﺎﻧﻴﺔ ﻧﻮﻧﺎﹰ ،ﻭﺍﳋﺎﻣﺴﺔ½ :ﻟﹶﺄﹶﻥﱠ¼ ﺑﻘﻠﺐ ﺍﻟﻌﲔ ﺃﻟﻔﺎﹰ ﻭﻗﻠﺐ ﺍﻟﻼﻡ ﺍﻟﺜﺎﻧﻴﺔ ﻧﻮﻧﺎﹰ ،ﻭﻋﻨﺪ ﺍﳌﱪﺩ ﺃﺻﻠﻬﺎ½ :ﻋﻞﱠ¼ ﺑﺪﻭﻥ ﺍﻟﻼﻡ ﺍﻷﻭﱃ ﻓﺰﻳﺪﺕ ﻓﻴﻪ ﺍﻟﻼﻡ ﻓﺼﺎﺭ½ :ﻟﹶﻌﻞﱠ¼ ،ﻭﺍﻟﺒﻮﺍﻗﻲ ﻣﻦ ﺍﻟﻠﻐﺎﺕ ﺍﳌﺬﻛﻮﺭﺓ ﻓﺮﻭﻉ" .ﻱ". ) (١ﻗﻮﻟﻪ] :ﻓﺎﻷﺭﺑﻌﺔ ﺍﻷﻭﻝ[ ﺍﻟﻔﺎﺀ ﻟﻠﺘﻔﺴﲑ ،ﻭ½ﺍﻷﻭﻝ¼ ﲨﻊ ﺍﻷﻭﱃ ،ﻭﻫﻲ ﻣﻦ ﺍﻟﻮﺍﻭ ﺇﱃ ½ﺣﺘﻰ¼ ،ﻟﻠﺠﻤﻊ ﺃﻱ: ﻻﺷﺘﺮﺍﻙ ﺍﳌﻌﻄﻮﻑ ﻭﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ ﻓﻴﻤﺎ ﺣﺼﻞ ﻟﻠﻤﻌﻄﻮﻑ ﻋﻠﻴﻪ ﻣﻦ ﺍﳊﻜﻢ ،ﻓﺎﻟﻮﺍﻭ ﻟﻠﺠﻤﻊ ﻣﻄﻠﻘﺎﹰ ﻣﻦ ﻏﲑ ﺗﻘﻴﻴﺪ ﺑﺘﺮﺗﻴﺐ ﻭﻗﺮﺍﻥ ﻭﺗﺮﺍﺥ ﲟﻌﲎ ﺃﺎ ﻻ ﻳﻔﻬﻢ ﻣﻨﻪ ﺍﻟﺘﺮﺗﻴﺐ ﻭﺍﻟﻘﺮﺍﻥ ﻭﺍﻟﺘﺮﺍﺧﻲ ﻻ ﲟﻌﲎ ﺃﺎ ﺗﻨﺎﻓﻴﻬﺎ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ ،ﻭﺇﻧﻤﺎ ﻗﺪﻡ ﺍﻟﻮﺍﻭ ﻷﺻﺎﻟﺘﻬﺎ ﰲ ﺑﺎﺏ ﺍﻟﻌﻄﻒ" .ﻱ". ) (٢ﻗﻮﻟﻪ] :ﻟﻠﺘﺮﺗﻴﺐ ﺑﻼ ﻣﻬﻠﺔ[ ﺃﻱ :ﻟﻠﺠﻤﻊ ﻣﻊ ﺍﻟﺘﺮﺗﻴﺐ ﺑﻼ ﺗﺮﺍﺥ ﺑﲔ ﺍﳌﻌﻄﻮﻑ ﻭﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ ﺃﻱ: ﻟﺘﻌﻠﻴﻖ ﺍﳊﻜﻢ ﺑﺎﳌﻌﻄﻮﻑ ﺑﻌﺪ ﺗﻌﻠﹼﻘﻪ ﺑﺎﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ ﺑﻐﲑ ﻣﻬﻠﺔ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﰒﹼ ﺧﻠﹶﻘﹾﻨﺎ ﺍﻟﻨﻄﹾﻔﹶﺔﹶ ﻋﻠﹶﻘﹶﺔﹰ ﻓﹶﺨﻠﹶﻘﹾﻨﺎ ﺍﻟﹾﻌﻠﹶﻘﹶﺔﹶ ﻣﻀﻐﺔﹰ ﻓﹶﺨﻠﹶﻘﹾﻨﺎ ﺍﻟﹾﻤﻀﻐﺔﹶ ﻋِﻈﹶﺎﻣﺎﹰ﴾]ﺍﳌﺆﻣﻨﻮﻥ [١٤ :ﻭ﴿ ﺃﹶﻧﺰﻝﹶ ﻣِﻦ ﺍﻟﺴﻤﺎﺀِ ﻣﺎﺀً ﻓﹶﺘﺼﺒِﺢ ﺍﻟﹾﺄﹶﺭﺽ ﻣﺨﻀﺮﺓﹰ﴾]ﺍﳊﺞ.[٦٣ : ) (٣ﻗﻮﻟﻪ] :ﻟﻠﺘﺮﺗﻴﺐ ﲟﻬﻠﺔ[ ﺃﻱ :ﻟﻠﺠﻤﻊ ﻣﻊ ﺍﻟﺘﺮﺗﻴﺐ ﺑﺘﺮﺍﺥ ﺑﲔ ﺍﳌﻌﻄﻮﻑ ﻭﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ ،ﻭﻗﺪ ﳚﺊ ½ﰒﹼ¼ ﺮﺩ ﺍﻟﺘﻌﻈﻴﻢ ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻣﺎ ﺃﹶﺩﺭﺍﻙ ﻣﺎ ﻳﻮﻡ ﺍﻟﺪﻳﻦِ ﰒﹼ ﻣﺎ ﺃﹶﺩﺭﺍﻙ ﻣﺎ ﻳﻮﻡ ﺍﻟﺪﻳﻦِ ﴾]ﺍﻹﻧﻔﻄﺎﺭ[١٧ : ﻭﻗﺪ ﳚﺊ ﺯﺍﺋﺪﺓ ﻋﻨﺪ ﺍﻷﺧﻔﺶ ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﰒﹼ ﺗﺎﺏ ﻋﻠﹶﻴﻬِﻢ ﻟِﻴﺘﻮﺑﻮﺍﹾ﴾]ﺍﻟﺘﻮﺑﺔ.[١١٨ :
) (٤ﻗﻮﻟﻪ] :ﻛـ½ﰒﹼ¼[ ﺃﻱ :ﻣﺜﻠﻪ ﰲ ﺍﻟﺘﺮﺗﻴﺐ ﻭﺍﳌﻬﻠﺔ ﺇﻻﹼ ﺃﻥﹼ ﻣﻬﻠﺔ ½ﺣﺘﻰ¼ ﺃﻗﻞﹼ ﻣﻦ ﻣﻬﻠﺔ ½ﰒﹼ¼ ﻓـ½ﺣﺘﻰ¼ ﻣﺘﻮﺳﻄﺔ
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kﻭﺍﳌﻬﻠﺔ ﺇﻻﹼ ﺃﻥﹼ ﻣﻬﻠﺘﻬﺎ ﺃﻗﻞﹼ ﻣﻦ ﻣﻬﻠﺔ ½ﺛﹸﻢ ¼ﻭﻳﺸﺘﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻄﻮﻓﻬﺎl ﺩﺍﺧﻼﹰ ﰲ ﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ ،ﻭﻫﻲ ﺗﻔﻴﺪ ﻗﻮﺓ ﰲ ﺍﳌﻌﻄﻮﻑ ﳓﻮ½ :ﻣﺎﺕ )(١
ﺍﻟﻨﺎﺱ ﺣﺘﻰ ﺍﻷﻧﺒﻴﺎﺀ¼ ﺃﻭ ﺿﻌﻔﺎﹰ ﳓﻮ½ :ﻗﺪﻡ ﺍﳊﺎﺝ ﺣﺘﻰ ﺍﻟﹾﻤﺸﺎﺓ¼ ،ﻭ½ﺃﻭ¼ ﻭ½ﺇﻣﺎ¼ ﻭ½ﺃﻡ ¼ﺛﻼﺛﺘﻬﺎ ﻟﺜﺒﻮﺕ ﺍﳊﻜﻢ................................... )(٢
ﺑﲔ ﺍﻟﻔﺎﺀ ﺍﻟﹼﱵ ﻻ ﻣﻬﻠﺔ ﻓﻴﻬﺎ ﻭﺑﲔ ½ﰒﹼ¼ ﺍﳌﻔﻴﺪﺓ ﻟﻠﻤﻬﻠﺔ ،ﻭﻳﺸﺘﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻌﻄﻮﻑ ﺑـ½ﺣﺘﻰ¼ ﺩﺍﺧﻼﹰ ﰲ ﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ ﻟﻜﻮﺎ ﻟﻠﻐﺎﻳﺔ ،ﻭﺍﺗﻔﻖ ﺍﻟﻨﺤﺎﺓ ﻋﻠﻰ ﺃﻥﹼ ½ﺣﺘﻰ¼ ﺍﻟﻌﺎﻃﻔﺔ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻌﻄﻮﻑ ﺎ ﺩﺍﺧﻼﹰ ﰲ ﻣﺎ ﻗﺒﻠﻬﺎ ﺃﻭ ﺟﺰﺀ ﻟﻪ ﺃﻭ ﻟِﻤﺎ ﺩﻝﹼ ﻋﻠﻴﻪ ﻣﺎ ﻗﺒﻠﻬﺎ ﺻﺮﺡ ﺑﻪ ﺍﻟﺮﺿﻲ ،ﻓﺈﻥ ﻗﻠﺖ :ﻫﺬﺍ ﻣﻨﻘﻮﺽ ﺑﻨﺤﻮ ½ﳕﺖ ﺍﻟﺒﺎﺭﺣﺔ ﺣﺘﻰ ﺍﻟﺼﺒﺎﺡ¼؛ ﻷﻥﹼ ﺍﻟﺼﺒﺎﺡ ﻟﻴﺲ ﲜﺰﺀ ﻣﻦ ﺍﻟﺒﺎﺭﺣﺔ ،ﻗﻠﻨﺎ :ﺍﳉﺰﺀ ﺃﻋﻢ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺣﻘﻴﻘﺔ ﻛﻤﺎ ﰲ ½ﺃﻛﻠﺖ ﺍﻟﺴﻤﻜﺔ ﺣﺘﻰ ﺭﺃﺳﻬﺎ¼ ﺃﻭ ﺣﻜﻤﺎﹰ ﻛﻤﺎ ﰲ ﻣﺜﺎﻟﻚ؛ ﻓﺈﻥﹼ ﺍﻟﺼﺒﺎﺡ ﺟﺰﺀ ﺍﻟﺒﺎﺭﺣﺔ؛ ﻷﻧﻪ ﻗﺮﻳﺐ ﻣﻨﻬﺎ ﻭﺍﻟﻘﺮﻳﺐ ﻣﻦ ﺍﻟﺸﻲﺀ ﻳﻌﻄﻰ ﺣﻜﻤﻪ" .ﺭﺽ" ﻭﻏﲑﻩ.
) (١ﻗﻮﻟﻪ] :ﻭﻫﻲ[ ﺃﻱ½ :ﺣﺘﻰ¼ ﺍﻟﻌﺎﻃﻔﺔﹸ ﺗﻔﻴﺪ ﻗﻮﺓ ﰲ ﺍﳌﻌﻄﻮﻑ ﺃﻭ ﺿﻌﻔﺎﹰ ﻓﻴﻪ ﺃﻱ :ﻳﺪﻝﹼ ﺍﻟﻌﻄﻒ ﺑـ½ﺣﺘﻰ¼ ﻋﻠﻰ ﺍﻟﻘﻮﺓ ﻭﺍﻟﻀﻌﻒ ﺣﺘﻰ ﻳﺘﻤﻴﺰ ﺍﳉﺰﺀ ﺑﺎﻟﻘﻮﺓ ﻭﺍﻟﻀﻌﻒ ﻋﻦ ﺍﻟﻜﻞﹼ ﻭﻳﺪﻝﹼ ﺍﻧﺘﻬﺎﺀ ﺍﻟﻔﻌﻞ ﺇﻟﻴﻪ ﻋﻠﻰ ﴰﻮﻝ ﲨﻴﻊ ﺃﺟﺰﺍﺀ ﺍﻟﻜﻞﹼ ﳓﻮ½ :ﻣﺎﺕ ﺍﻟﻨﺎﺱ ﺣﺘﻰ ﺍﻷﻧﺒﻴﺎﺀ¼ ﻭ½ﻗﺪﻡ ﺍﳊﺎﺝ ﺣﺘﻰ ﺍﳌﺸﺎﺓ¼؛ ﻓﺈﻥ ﺍﻟﻔﻌﻞ ﻭﻫﻮ ﺍﳌﻮﺕ ﺗﻌﻠﹼﻖ ﲜﻤﻴﻊ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻭﺟﻪ ﻳﻜﻮﻥ ﺍﻷﻧﺒﻴﺎﺀ ﺩﺍﺧﻼﹰ ﻓﻴﻪ ﻓﻔﻲ ﻫﺬﺍ ﺍﳌﺜﺎﻝ ﻳﻜﻮﻥ ﺍﳌﻌﻄﻮﻑ ﺟﺰﺀ ﻗﻮﻳﺎ ﲞﻼﻑ ½ﺍﳌﺸﺎﺓ¼ ﻓﺈﻧﻪ ﺟﺰﺀ ﺿﻌﻴﻒ ﰲ ﺍﳋﺎﺭﺝ ﲝﺴﺐ ﺍﻟﻈﺎﻫﺮ ،ﰒﹼ ﺍﳌﺸﺎﺓ ﲨﻊ ﺍﳌﺎﺷﻲ ﻛﺎﻟﻘﻀﺎﺓ ﻭﺍﻟﻨﺤﺎﺓ ﲨﻊ ﺍﻟﻘﺎﺿﻲ ﻭﺍﻟﻨﺎﺣﻲ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﺍﻟﻔﺮﻕ ﺑﲔ ½ﰒﹼ¼ ﻭ½ﺣﺘﻰ¼ ﺑﻌﺪ ﺍﺷﺘﺮﺍﻛﻬﻤﺎ ﰲ ﺍﻟﺘﺮﺗﻴﺐ ﻭﺍﳌﻬﻠﺔ ﻣﻦ ﻭﺟﻬﲔ ﺃﺣﺪﳘﺎ :ﺍﺷﺘﺮﺍﻁ ﻛﻮﻥ ﻣﻌﻄﻮﻑ ½ﺣﺘﻰ¼ ﺟﺰﺀ ﻣﻦ ﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ ﻭﻻ ﻳﺸﺘﺮﻁ ﺫﻟﻚ ﰲ ½ﰒﹼ¼ ،ﻭﺍﻟﺜﺎﱐ :ﺃﻥﹼ ﺍﳌﻬﻠﺔ ﺍﳌﻌﺘﱪﺓ ﰲ ½ﰒﹼ¼ ﺇﻧﻤﺎ ﻫﻲ ﲝﺴﺐ ﺍﳋﺎﺭﺝ ﳓﻮ½ :ﺟﺎﺀﱐ ﺯﻳﺪ ﰒﹼ ﻋﻤﺮﻭ¼ ﻭﰲ ½ﺣﺘﻰ¼ ﲝﺴﺐ ﺍﻟﺬﻫﻦ" .ﻍ" ﻭﻏﲑﻩ ﻣﻠﺨﺼﺎﹰ. ) (٢ﻗﻮﻟﻪ] :ﺛﻠﺜﺘﻬﺎ[ ﺃﻱ :ﺛﻠﺜﺔ ﻫﺬﻩ ﺍﳊﺮﻭﻑ ﻣﺸﺘﺮﻛﺔ ﰲ ﻛﻮﺎ ﻟﺜﺒﻮﺕ ﺍﳊﻜﻢ ﻷﺣﺪ ﺍﻷﻣﺮﻳﻦ ﺃﻭ ﺃﺣﺪ ﺍﻷﻣﻮﺭ ﺣﺎﻝ ﻛﻮﻥ ﺫﻟﻚ ﺍﻷﻣﺮ ﻣﺒﻬﻤﺎﹰ ﻻ ﺑﻌﻴﻨﻪ ﺃﻱ :ﻏﲑ ﻣﺘﻌﻴﻦ ﻋﻨﺪ ﺍﳌﺘﻜﻠﹼﻢ ،ﻓﺈﻥ ﻗﻠﺖ :ﺇﻥﹼ ½ﺃﹶﻭ ¼ﺇﺫﺍ ﻛﺎﻧﺖ ﻷﺣﺪ ﺍﻷﻣﺮﻳﻦ ﻓﻤﺎ ﺗﻘﻮﻝ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻟﹶﺎ ﺗﻄِﻊ ﻣِﻨﻬﻢ ﺁﺛِﻤﺎﹰ ﺃﹶﻭ ﻛﹶﻔﹸﻮﺭﺍﹰ﴾]ﺍﻹﻧﺴﺎﻥ [٢٤ :ﻓﺈﻥﹼ ﻣﻌﻨﺎﻩ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ½ :ﺍﻃﺎﻋﺖ ﻣﻜﻦ ﺗﻮ )ﻛﺴﻲ ﺑﺎﺷﺪ( ﺍﺯ ﺁﳒﻤﺎﻋﺖ ﻧﻪ ﺁﰒ ﺁﳒﻤﺎﻋﺖ ﺭﺍ ﻭﻧﻪ ﻛﻔﻮﺭ ﺁﳒﻤﺎﻋﺖ ﺭﺍ¼ ﻓﻼ ﻳﻜﻮﻥ ½ﺃﹶﻭ ¼ﻫﻬﻨﺎ ﻷﺣﺪ ﺍﻷﻣﺮﻳﻦ ﺑﻞ ﻤﻮﻋﻬﻤﺎ ،ﻗﻠﻨﺎ :ﺇﻥﹼ ½ﺃﹶﻭ ¼ﰲ ﻫﺬﻩ ﺍﻷﻳﺔ ﻣﺴﺘﻌﻤﻠﺔ ﻷﺣﺪ
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kﻷﺣﺪ ﺍﻷﻣﺮﻳﻦ ﻣﺒﻬﻤﺎﹰ ﻻ ﺑﻌﻴﻨﻪ ﳓﻮ½ :ﻣﺮﺭﺕ ﺑﺮﺟﻞ ﺃﻭ ﺇﻣﺮﺃﺓ¼ ،ﻭ½ﺇﻣﺎ¼ ﺇﻧﻤﺎl )(١
ﺗﻜﻮﻥ ﺣﺮﻑ ﺍﻟﻌﻄﻒ ﺇﺫﺍ ﺗﻘﺪﻣﺘﻬﺎ ½ﺇﻣﺎ¼ ﺃﺧﺮﻯ ﳓﻮ½ :ﺍﻟﻌﺪﺩ ﺇﻣﺎ ﺯﻭﺝ )(٢
ﻭﺇﻣﺎ ﻓﺮﺩ¼ ،ﻭﳚﻮﺯ ﺃﻥ ﻳﺘﻘﺪﻡ ½ﺇﻣﺎ¼ ﻋﻠﻰ ½ﺃﻭ¼ ﳓﻮ½ :ﺯﻳﺪ ﺇﻣﺎ ﻛﺎﺗﺐ ﺃﻭ
ﺃﻣﻲ¼ ،ﻭ½ﺃﻡ ¼ﻋﻠﻰ ﻗﺴﻤﲔ :ﻣﺘﺼﻠﺔ ﻭﻫﻰ ﻣﺎ ﻳﺴﺄﻝ ﺑِﻬﺎ ﻋﻦ ﺗﻌﻴﲔ ﺃﺣﺪ )(٣
ﺍﻷﻣﺮﻳﻦ ،ﻭﺍﻟﺴﺎﺋﻞ ﺑِﻬﺎ ﻳﻌﻠﻢ ﺛﺒﻮﺕ ﺃﺣﺪﻫِﻤﺎ ﻣﺒﻬﻤﺎﹰ ﲞﻼﻑ ½ﺃﻭ¼ ﻭ½ﺇﻣﺎ¼
ﻓﺈﻥﹼ ﺍﻟﺴﺎﺋﻞ ﺑِﻬﻤﺎ ﻻ ﻳﻌﻠﻢ ﺛﺒﻮﺕ ﺃﺣﺪﻫِﻤﺎ ﺃﺻﻼﹰ ،ﻭﺗﺴﺘﻌﻤﻞ ﺑﺜﻠﺜﺔ ﺷﺮﺍﺋﻂ، )(٤
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ﺍﻷﻣﺮﻳﻦ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﺍﻷﺻﻞ ﰱ ½ﺃﹶﻭ ¼ﻭﺍﻟﻌﻤﻮﻡ ﻣﺴﺘﻔﺎﺩ ﻣﻦ ﻭﻗﻮﻉ ½ﺃﺣﺪ¼ ﺍﳌﺒﻬﻢ ﰱ ﺳﻴﺎﻕ ﺍﻟﻨﻔﻲ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ½ﺃﹶﻭ ¼ﻗﺪ ﲡﺊ ﲟﻌﲎ ½ﺑﻞﹾ¼ ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﺃﹶﺭﺳﻠﹾﻨﺎﻩ ﺇِﻟﹶﻰ ﻣِﺌﹶﺔِ ﺃﹶﻟﹾﻒٍ ﺃﹶﻭ ﻳﺰِﻳﺪﻭﻥﹶ﴾ ]ﺍﻟﺼﺎﻓﺎﺕ : [١٤٧ﺃﻱ :ﺑﻞ ﻳﺰﻳﺪﻭﻥ ،ﰒﹼ ﺃﺷﺎﺭ ﺍﳌﺺ ﺇﱃ ﺍﻟﻔﺮﻕ ﺑﲔ ½ﺃﻭ¼ ﻭ½ﺇﻣﺎ¼ ﺑﻌﺪ ﺍﺷﺘﺮﺍﻛﻬﻤﺎ ﰲ ﺍﳌﻌﲎ ﺑﻘﻮﻟﻪ: ½ﻭﺇﻣﺎ ﺇﻧﻤﺎ ...ﺇﱁ¼ ،ﻓﺈﻥ ﻗﻠﺖ :ﺇﻥﹼ ﻋﺪ½ ﺇﻣﺎ¼ ﻣﻦ ﺍﳊﺮﻭﻑ ﺍﻟﻌﺎﻃﻔﺔ ﻻ ﻳﺼﺢ؛ ﻷﻧﻪ ﻟﻮ ﻛﺎﻥ ﻟﻠﻌﻄﻒ ﱂ ﻳﻘﻊ ﻗﺒﻞ ﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ ،ﻭﺃﻳﻀﺎﹰ ﻳﺪﺧﻞ ﻋﻠﻴﻪ ﺣﺮﻑ ﺍﻟﻌﻄﻒ ﻓﻠﻮ ﻛﺎﻥ ﻫﻮ ﺃﻳﻀﺎﹰ ﻟﻠﻌﻄﻒ ﻳﻠﺰﻡ ﺗﻜﺮﺍﺭ ﺍﻟﻌﺎﻃﻒ، ﻗﻠﻨﺎ :ﻋﻦ ﺍﻷﻭﻝ ﺇﻥﹼ ½ﺇﻣﺎ¼ ﺍﻟﺴﺎﺑﻘﺔ ﻋﻠﻰ ﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ ﻟﻴﺴﺖ ﻟﻠﻌﻄﻒ ﺑﻞ ﻟﻠﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺍﻟﺸﻚ ﻣﻦ ﺃﻭﻝ ﺍﻷﻣﺮ ،ﻭﻋﻦ ﺍﻟﺜﺎﱐ ﺇﻥﹼ ﺍﻟﻮﺍﻭ ﺍﻟﺪﺍﺧﻠﺔ ﻋﻠﻰ ½ﺇﻣﺎ¼ ﺍﻟﺜﺎﻧﻴﺔ ﻟﻌﻄﻔﻬﺎ ﻋﻠﻰ ½ﺇﻣﺎ¼ ﺍﻷﻭﱃ ﻭ½ﺇﻣﺎ¼ ﺍﻟﺜﺎﻧﻴﺔ ﻟﻌﻄﻒ ﻣﺎ ﺑﻌﺪﻫﺎ ﻋﻠﻰ ﻣﺎ ﻗﺒﻠﻬﺎ ﻓﻼ ﻳﻠﺰﻡ ﺍﻟﺘﻜﺮﺍﺭ" .ﻍ" ﻭﻏﲑﻩ.
) (١ﻗﻮﻟﻪ] :ﻣﺒﻬﻤﺎﹰ[ ﺃﻱ :ﺣﺎﻝ ﻛﻮﻥ ﺃﺣﺪ ﺍﻷﻣﺮﻳﻦ ﻣﺒﻬﻤﺎﹰ ﻋﻨﺪ ﺍﳌﺘﻜﻠﹼﻢ.
) (٢ﻗﻮﻟﻪ] :ﺇﺫﺍ ﺗﻘﺪﻣﺘﻬﺎ ...ﺇﱁ[ ﻭﺇﻧﻤﺎ ﻳﻠﺰﻡ ﺫﻟﻚ ﺗﻨﺒﻴﻬﺎﹰ ﻋﻠﻰ ﺛﺒﻮﺕ ﺍﳊﻜﻢ ﻷﺣﺪ ﺍﻷﻣﺮﻳﻦ ﻣﻦ ﺃﻭﻝ ﺍﻷﻣﺮ، ﻭﳚﻮﺯ ﺃﻥ ﻳﺘﻘﺪﻡ ½ﺇﻣﺎ¼ ﻋﻠﻰ ½ﺃﹶﻭ ¼ﻭﳚﻮﺯ ﺃﻳﻀﺎﹰ ﺃﻥ ﻻ ﻳﺘﻘﺪﻡ ﳓﻮ½ :ﺯﻳﺪ ﻛﺎﺗﺐ ﺃﻭ ﺃﻣﻲ¼ ،ﰒﹼ ﺃﺷﺎﺭ ﺍﳌﺺ ﺇﱃ ﲢﻘﻴﻖ ﻣﻌﲎ ½ﺃﹶﻡ ¼ﻟﻠﻔﺮﻕ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ½ﺃﹶﻭ ¼ﻭ½ﺇﻣﺎ¼ ﺑﻘﻮﻟﻪ½ :ﻭﺃﻡ ﻋﻠﻰ ﻗﺴﻤﲔ ...ﺇﱁ¼" .ﻱ". ) (٣ﻗﻮﻟﻪ] :ﻣﺘﺼﻠﺔ[ ﺃﻱ :ﺇﺣﺪﺍﳘﺎ :ﻣﺘﺼﻠﺔ ﻭﲰﻴﺖ ½ﺃﹶﻡ ¼ﻫﺬﻩ ﺎ؛ ﻷﻥﹼ ﻣﺎ ﺑﻌﺪﻫﺎ ﻣﺘﺼﻞ ﻟِﻤﺎ ﻗﺒﻠﻬﺎ ﺃﻱ :ﻟﻴﺲ ﻣﺎ ﺑﻌﺪﻫﺎ ﻭﻣﺎ ﻗﺒﻠﻬﺎ ﻛﻼﻣﲔ ﻣﺴﺘﻘﻠﹼﲔ ﺑﻞ ﺍﻤﻮﻉ ﻛﻼﻡ ﻣﺴﺘﻘﻞﹼ ﲞﻼﻑ ½ﺃﹶﻡ ¼ﺍﳌﻨﻘﻄﻌﺔ.
) (٤ﻗﻮﻟﻪ] :ﺃﺻﻼﹰ[ ﺃﻱ :ﻻ ﻳﻌﻠﻢ ﺍﻟﺴﺎﺋﻞ ﺑـ½ﺃﹶﻭ ¼ﻭ½ﺇﻣﺎ¼ ﺃﺣﺪ ﺍﻷﻣﺮﻳﻦ ﻻ ﻣﻌﻴﻨﺎﹰ ﻭﻻ ﻣﺒﻬﻤﺎﹰ.
) (٥ﻗﻮﻟﻪ] :ﺗﺴﺘﻌﻤﻞ[ ﺃﻱ½ :ﺃﹶﻡ ¼ﺍﳌﺘﺼﻠﺔ ﺑﺜﻠﺜﺔ ﺷﺮﺍﺋﻂ ﺍﻟﺸﺮﻁ ﺍﻷﻭﻝ :ﺃﻥ ﻳﻘﻊ ﻗﺒﻠﻬﺎ ﳘﺰﺓ ﺍﻻﺳﺘﻔﻬﺎﻡ ،ﻭﺍﳌﺮﺍﺩ ﺑﺎﳍﻤﺰﺓ ﺃﻋﻢ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﻟﻔﻈﺎﹰ ﳓﻮ½ :ﺃﺯﻳﺪ ﻋﻨﺪﻙ ﺃﻡ ﻋﻤﺮﻭ¼ ﺃﻭ ﺗﻘﺪﻳﺮﺍﹰ ﻛﻘﻮﻟﻪ :ﺍﻟﺸﺎﻋﺮ ﺷﻌﺮ
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kﻭﻝ :ﺃﻥ ﻳﻘﻊ ﻗﺒﻠﻬﺎ ﻫﻤﺰﺓ ﳓﻮ½ :ﺃﺯﻳﺪ ﻋﻨﺪﻙ ﺃﻡ ﻋﻤﺮﻭ¼ ،ﻭﺍﻟﺜﺎﻧِﻲ :ﺃﻥl ﺍﻷ )(١
ﻳﻠﻴﻬﺎ ﻟﻔﻆ ﻣﺜﻞ ﻣﺎ ﻳﻠﻲ ﺍﳍﻤﺰﺓ ﺃﻋﲏ :ﺇﻥ ﻛﺎﻥ ﺑﻌﺪ ﺍﳍﻤﺰﺓ ﺍﺳﻢ ﻓﻜﺬﻟﻚ
ﺑﻌﺪ ½ﺃﻡ ¼ﻛﻤﺎ ﻣﺮ ،ﻭﺇﻥ ﻛﺎﻥ ﺑﻌﺪ ﺍﳍﻤﺰﺓ ﻓﻌﻞ ﻓﻜﺬﻟﻚ ﺑﻌﺪﻫﺎ ﳓﻮ½ :ﺃﻗﺎﻡ ﺯﻳﺪ ﺃﻡ ﻗﻌﺪ¼ ،ﻓﻼ ﻳﻘﺎﻝ ½ﺃﺭﺃﻳﺖ ﺯﻳﺪﺍﹰ ﺃﻡ ﻋﻤﺮﻭﺍﹰ¼ ،ﻭﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﻳﻜﻮﻥ )(٢
ﺃﺣﺪ ﺍﻷﻣﺮﻳﻦ ﺍﳌﺴﺘﻮﻳﲔ ﳏﻘﹼﻘﺎﹰ ﻭﺇﻧﻤﺎ ﻳﻜﻮﻥ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻋﻦ ﺍﻟﺘﻌﻴﲔ،
ﻓﻠﺬﻟﻚ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺟﻮﺍﺏ ½ﺃﻡ ¼ﺑﺎﻟﺘﻌﻴﲔ ﺩﻭﻥ ½ﻧﻌﻢ¼ ﺃﻭ ½ﻻ¼ ،ﻓﺈﺫﺍ
ﻗﻴﻞ½ :ﺃﺯﻳﺪ ﻋﻨﺪﻙ ﺃﻡ ﻋﻤﺮﻭ¼ ﻓﺠﻮﺍﺑﻪ ﺑﺘﻌﻴﲔ ﺃﺣﺪﳘﺎ ،ﺃﻣﺎ ﺇﺫﺍ ﺳﺌﻞ ﺑـ½ﺃﻭ¼ ﻟﹶﻌﻤﺮِﻱ ﻣﺎ ﺃﹶﺩﺭِﻱ ﺇِﻥﹾ ﻛﹸﻨﺖ ﺩﺍﺭِﻳﺎﹰ ﺑِﺴﺒﻊٍ ﺭﻣﻴﻦ ﺍﻟﹾﺠﻤﺮ ﺃﹶﻡ ﺑِﺜﹶﻤﺎﻥٍ ﺃﻱ :ﺃﺑﺴﺒﻊ ...ﺇﱁ ،ﲞﻼﻑ ½ﺃﹶﻭ ¼ﻭ½ﺇﻣﺎ¼ ﻓﺈﻧﻪ ﻻ ﻳﺸﺘﺮﻁ ﺫﻟﻚ ﻓﻴﻬﻤﺎ" .ﻍ".
) (١ﻗﻮﻟﻪ] :ﻭﺍﻟﺜﺎﱐ[ ﺃﻱ :ﻭﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﱐ :ﺃﻥ ﻳﻠﻲ ½ﺃﹶﻡ ¼ﺍﳌﺘﺼﻠﺔ ﻟﻔﻆ ﻣﺜﻞ ﻣﺎ ﻳﻠﻲ ﺍﳍﻤﺰﺓ ،ﻳﻌﲏ :ﺇﻥ ﻛﺎﻥ ﺑﻌﺪ ﺍﳍﻤﺰﺓ ﺍﺳﻢ ﻣﻔﺮﺩ ﻓﻜﺬﻟﻚ ﻳﻜﻮﻥ ﺑﻌﺪ ½ﺃﹶﻡ ¼ﺍﳌﺘﺼﻠﺔ ﺍﺳﻢ ﻣﻔﺮﺩ ،ﻭﺇﻥ ﻛﺎﻥ ﺑﻌﺪﻫﺎ ﻓﻌﻞ ﺃﻱ :ﲨﻠﺔ ﻓﻌﻠﻴﺔ ﻓﻜﺬﻟﻚ ﺑﻌﺪﻫﺎ ﻳﻜﻮﻥ ﻓﻌﻞ ،ﻭﻛﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﺑﻌﺪ ﺍﳍﻤﺰﺓ ﲨﻠﺔ ﺍﲰﻴﺔ ﻓﻜﺬﺍﻟﻚ ﺑﻌﺪﻫﺎ ﻳﻜﻮﻥ ﲨﻠﺔ ﺍﲰﻴﺔ ﲞﻼﻑ ½ﺃﹶﻭ ¼ﻭ½ﺇﻣﺎ¼ ﻓﺈﻧﻪ ﻻ ﻳﻠﺰﻣﻬﻤﺎ ﺫﻟﻚ ،ﻭﳌﹼﺎ ﻛﺎﻥ ﺍﻟﺸﺮﻁ ﻛﺬﻟﻚ ﻓﻼ ﻳﻘﺎﻝ: ½ﺃﺭﺃﻳﺖ ﺯﻳﺪﺍﹰ ﺃﻡ ﻋﻤﺮﻭﺍﹰ¼؛ ﻷﻥﹼ ½ﺃﹶﻡ ¼ﰲ ﻫﺬﺍ ﺍﻟﺘﺮﻛﻴﺐ ﻻ ﻳﻠﻴﻬﺎ ﻟﻔﻆ ﻣﺜﻞ ﻣﺎ ﻳﻠﻲ ﺍﳍﻤﺰﺓ؛ ﻷﻥﹼ ﻣﺎ ﻭﱄ ﺍﳍﻤﺰﺓ ﻫﻮ ﻓﻌﻞ ﻭﻣﺎ ﻭﱄ ½ﺃﹶﻡ ¼ﻫﻮ ﺍﺳﻢ ،ﻭﻫﺬﺍ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﺍﳊﺎﺟﺐ ﻭﺗﺎﺑﻌﻪ ﺍﳌﺺ، ﻭﺍﳌﻨﻘﻮﻝ ﻋﻦ ﺳﻴﺒﻮﻳﻪ ﺃﻥﹼ ﻫﺬﺍ ﺍﻟﺘﺮﻛﻴﺐ ﺟﺎﺋﺰ ﺣﺴﻦ ﻓﺼﻴﺢ ﻭ½ﺃﺯﻳﺪﺍﹰ ﺭﺃﻳﺖ ﺃﻡ ﻋﻤﺮﻭﺍﹰ¼ ﺃﺣﺴﻦ ﻭﺃﻓﺼﺢ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﺤﻴﺢ" .ﻍ" ﻭﻏﲑﻩ.
) (٢ﻗﻮﻟﻪ] :ﻭﺍﻟﺜﺎﻟﺚ[ ﺃﻱ :ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﻳﻜﻮﻥ ﺃﺣﺪ ﺍﻷﻣﺮﻳﻦ ﳏﻘﹼﻘﺎﹰ ﺃﻱ :ﺛﺎﺑﺘﺎﹰ ﻋﻨﺪ ﺍﳌﺘﻜﻠﹼﻢ ،ﻭﺇﻧﻤﺎ ﻳﻜﻮﻥ ﺍﺳﺘﻔﻬﺎﻡ ﺍﳌﺘﻜﻠﹼﻢ ﻋﻦ ﺍﳌﺨﺎﻃﹶﺐ ﻋﻦ ﻃﻠﺐ ﺗﻌﻴﲔ ﺃﺣﺪ ﺍﻷﻣﺮﻳﻦ ،ﻓﻠﺬﻟﻚ ﺃﻱ :ﻓﻸﺟﻞ ﺃﻥﹼ ½ﺃﹶﻡ¼ ﺍﳌﺘﺼﻠﺔ ﻟﻄﻠﺐ ﺍﻟﺘﻌﻴﲔ ﺑﻌﺪ ﺍﻟﻌﻠﻢ ﺑﺜﺒﻮﺕ ﺃﺣﺪ ﺍﳌﺴﺘﻮﻳﲔ ﻋﻨﺪ ﺍﳌﺘﻜﻠﹼﻢ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺟﻮﺍﺏ ﺍﻟﺴﺎﺋﻞ ﺑـ½ﺃﹶﻡ ¼ﺑﺎﻟﺘﻌﻴﲔ ﺃﻱ :ﺑﺘﻌﻴﲔ ﺃﺣﺪ ﺍﳌﺴﺘﻮﻳﲔ؛ ﻷﻥﹼ ﺍﻟﺴﺆﺍﻝ ﺛﺎﺑﺖ ﻋﻨﻪ ﺩﻭﻥ ½ﻧﻌﻢ ¼ﺃﻭ ½ﻻﹶ¼؛ ﻷﻥﹼ ﺍﳌﺘﻜﻠﹼﻢ ﻳﻌﻠﻢ ﺑﻮﺟﻮﺩ ﺃﺣﺪﳘﺎ ﺇﻻﹼ ﺃﻧﻪ ﻳﺴﺄﻝ ﻣﻦ ﺍﳌﺨﺎﻃﺐ ﻋﻦ ﺍﻟﺘﻌﻴﲔ ﻓﻠﻮ ﺃﺟﻴﺐ ﺑـ½ﻧﻌﻢ ¼ﺃﻭ ½ﻻﹶ¼ ﻻ ﻳﻜﻮﻥ ﺍﳉﻮﺍﺏ ﻣﻄﺎﺑﻘﺎﹰ ﻟﻠﺴﺆﺍﻝ؛ ﻷﻧﻬﻤﺎ ﻻ ﻳﻔﻴﺪﺍﻥ ﺍﻟﺘﻌﻴﲔ" .ﻱ".
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kﺇﻣﺎ¼ ﻓﺠﻮﺍﺑﻪ ½ﻧﻌﻢ¼ ﺃﻭ ½ﻻ¼ ،ﻭﻣﻨﻘﻄﻌﺔ ﻭﻫﻰ ﻣﺎ ﺗﻜﻮﻥ ﲟﻌﲎ ½ﺑﻞ ﻣﻊl ﻭ½ )(٢
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ﺍﳍﻤﺰﺓ¼ ﻛﻤﺎ ﺭﺃﻳﺖ ﺷﺒﺤﺎﹰ ﻣﻦ ﺑﻌﻴﺪ ﻗﻠﺖ½ :ﺇﻧﻬﺎ ﻹﺑِﻞﹲ¼ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻘﻄﻊ، )(٣
ﺛﹸﻢ ﺣﺼﻞ ﻟﻚ ﺷﻚ ﺃﻧﻬﺎ ﺷﺎﺓ ،ﻓﻘﻠﺖ½ :ﺃﻡ ﻫﻰ ﺷﺎﺓ¼ ﺗﻘﺼﺪ ﺍﻹﻋﺮﺍﺽ ﻋﻦ
ﺍﻹﺧﺒﺎﺭ ﺍﻷﻭﻝ ﻭﺍﻻﺳﺘﻴﻨﺎﻑ ﺑﺴﺆﺍﻝ ﺁﺧﺮ ﻣﻌﻨﺎﻩ½ :ﺑﻞ ﻫﻰ ﺷﺎﺓ¼ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ
½ﺃﻡ ¼ﺍﳌﻨﻘﻄﻌﺔﹶ ﻻ ﺗﺴﺘﻌﻤﻞ ﺇﻻﹼ ﰲ ﺍﳋﱪ ﻛﻤﺎ ﻣﺮ ،ﻭﰲ ﺍﻻﺳﺘﻔﻬﺎﻡ ﳓﻮ: ½ﺃﻋﻨﺪﻙ ﺯﻳﺪ ﺃﻡ ﻋﻤﺮﻭ¼ ﺳﺄﻟﺖ ﺃﻭﻻﹰ ﻋﻦ ﺣﺼﻮﻝ ﺯﻳﺪ ﺛﹸﻢ ﺃﺿﺮﺑﺖ ﻋﻦ ﺍﻟﺴﺆﺍﻝ ﺍﻷﻭﻝ ﻭﺃﺧﺬﺕ ﰲ ﺍﻟﺴﺆﺍﻝ ﻋﻦ ﺣﺼﻮﻝ ﻋﻤﺮﻭ ،ﻭ½ﻻ¼ ﻭ½ﺑﻞ¼
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) (١ﻗﻮﻟﻪ] :ﻓﺠﻮﺍﺑﻪ...ﺇﱁ[ ﺃﻱ :ﻳﺼﺢ ﺍﳉﻮﺍﺏ ﺑـ½ﻧﻌﻢ ¼ﺃﻭ ½ﻻﹶ¼ ﻟﻠﺴﺆﺍﻝ ﺑـ½ﺃﹶﻭ ¼ﻭ½ﺇﻣﺎ¼؛ ﻷﻥﹼ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﺴﺆﺍﻝ ﻤﺎ ﺃﻥﹼ ﺃﺣﺪﳘﺎ ﺟﺎﺀﻙ ﺃﻭ ﻻ ﻣﺜﻼﹰ ﻓﻴﻜﻮﻥ ﺍﻟﺴﺆﺍﻝ ﻋﻦ ﺃﺻﻞ ﺍﻟﻨﺴﺒﺔ ﻓﻴﺼﺢ ﺍﳉﻮﺍﺏ ﺑـ½ﻧﻌﻢ ¼ﺃﻭ ½ﻻﹶ¼ ﻟﺪﻻﻟﺘﻬﻤﺎ ﻋﻠﻰ ﺛﺒﻮﺕ ﺍﻟﻨﺴﺒﺔ ﺃﻭ ﻧﻔﻴﻬﺎ ﻛﻘﻮﻟﻚ½ :ﻧﻌﻢ ¼ﺃﻭ ½ﻻﹶ¼ ﰲ ﺟﻮﺍﺏ ﻣﻦ ﻗﺎﻝ½ :ﺃﺟﺎﺀﻙ ﺯﻳﺪ ﺃﻭ ﻋﻤﺮﻭ¼ ﻭ½ﺃﺟﺎﺀﻙ ﺇﻣﺎ ﺯﻳﺪ ﻭﺇﻣﺎ ﻋﻤﺮﻭ¼" .ﻱ". ) (٢ﻗﻮﻟﻪ] :ﻭﻣﻨﻘﻄﻌﺔ[ ﺃﻱ :ﻭﺍﻟﺜﺎﱐ :ﻣﻨﻘﻄﻌﺔ ﻭﲰﻴﺖ ½ﺃﹶﻡ ¼ﻫﺬﻩ ﺎ؛ ﻷﻥﹼ ﻣﺎ ﺑﻌﺪﻫﺎ ﻣﻨﻔﺼﻠﺔ ﻋﻤﺎ ﻗﺒﻠﻬﺎ ﺃﻱ: ﻛﻞﹼ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻛﻼﻡ ﻣﺴﺘﻘﻞﹼ ،ﻭﺗﺴﻤﻰ ﺃﻳﻀﺎﹰ ½ﻣﻨﻔﺼﻠﺔ¼ ،ﻭ½ﺃﹶﻡ ¼ﺍﳌﻨﻘﻄﻌﺔ :ﻣﺎ ﺗﻜﻮﻥ ﲟﻌﲎ ½ﺑﻞﹾ¼ ﻣﻊ ﺍﳍﻤﺰﺓ ﺃﻱ :ﻟﻺﺿﺮﺍﺏ ﻭﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺍﻷﻭﻝ ﻭﺍﻟﺸﻚ ﰲ ﺍﻟﺜﺎﱐ ،ﻭﻗﺪ ﳚﺊ ½ﺃﹶﻡ ¼ﺍﳌﻨﻘﻄﻌﺔ ﺮﺩ ﺍﻹﺿﺮﺍﺏ ﺩﻭﻥ ﺍﻟﺸﻚ ﺇﺫﺍ ﻛﺎﻥ ﻣﺎ ﺑﻌﺪﻫﺎ ﻣﻘﻄﻮﻋﺎﹰ ﺑﻪ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺃﹶﻡ ﺃﹶﻧﺎ ﺧﻴﺮ ﻣﻦ ﻫﺬﹶﺍ ﺍﻟﱠﺬِﻱ ﻫﻮ ﻣﻬِﲔ ﻭﻟﹶﺎ ﻳﻜﹶﺎﺩ ﻳﺒِﲔ] ﴾ﺍﻟﺰﺧﺮﻑ [٥٢ :ﺇﺫ ﻻ ﻣﻌﲎ ﻟﻼﺳﺘﻔﻬﺎﻡ ﻫﻬﻨﺎ" .ﻱ" ﻭﻏﲑﻩ.
) (٣ﻗﻮﻟﻪ] :ﺷﺒﺤﺎﹰ[ ﺃﻱ :ﺻﻮﺭﺓ ﻣﻦ ﺑﻌﻴﺪ ﻓﻘﻠﺖ ﺑﻌﺪ ﺭﺅﻳﺘﻚ ﺇﻳﺎﻫﺎ½ :ﺇﻧﻬﺎ ﺇﺑﻞ¼ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻘﻄﻊ ﺃﻱ :ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻴﻘﲔ؛ ﻷﻧﻚ ﳌﹼﺎ ﺭﺃﻳﺘﻬﺎ ﺍﻋﺘﻘﺪﺕ ﺃﺎ ﺇﺑﻞ ﺑﻼ ﺷﻚ ،ﰒﹼ ﺣﺼﻞ ﻟﻚ ﺷﻚ ﺃﺎ ﺷﺎﺓ ﺃﻭ ﺷﻲﺀ ﺁﺧﺮ ﺇﺫﺍ ﻗﺮﺑﺖ ﻣﻨﻬﺎ ﺃﻭ ﻋﻠﻤﺖ ﺃﺎ ﻟﻴﺴﺖ ﺑﺈﺑﻞ ،ﻓﺄﻋﺮﺿﺖ ﻋﻦ ﺍﻹﺧﺒﺎﺭ ﺍﻷﻭﻝ ﺃﻱ :ﻋﻦ ﻗﻮﻟﻚ½ :ﺇﻧﻬﺎ ﺇﺑﻞ¼ ﻓﻘﻠﺖ: ½ﺃﻡ ﻫﻲ ﺷﺎﺓ¼ ﻭﺃﻧﺖ ﺗﻘﺼﺪ ﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺍﻹﺧﺒﺎﺭ ﺍﻷﻭﻝ ﻭﺍﻻﺳﺘﻴﻨﺎﻑ ﺑﺴﺆﺍﻝ ﺁﺧﺮ ،ﻭﻣﻌﲎ ﻗﻮﻟﻚ½ :ﺃﻡ ﻫﻲ ﺷﺎﺓ¼½ :ﺑﻞ ﻫﻲ ﺷﺎﺓ ﺃﻭ ﺷﻲﺀ ﺁﺧﺮ¼" .ﻱ". ) (٤ﻗﻮﻟﻪ] :ﻭ½ﻻﹶ¼ ﻭ½ﺑﻞﹾ¼ ...ﺇﱁ[ ﲨﻴﻊ ﻫﺬﻩ ﺍﳊﺮﻭﻑ ﺍﻟﺜﻠﺜﺔ ﻣﺸﺘﺮﻛﺔ ﰲ ﻛﻮﺎ ﻟﺜﺒﻮﺕ ﺍﳊﻜﻢ ﻷﺣﺪ ﺍﻷﻣﺮﻳﻦ ﺣﺎﻝ ﻛﻮﻧﻪ ﻣﻌﻴﻨﺎﹰ ﻋﻨﺪ ﺍﳌﺘﻜﻠﹼﻢ ،ﺃﻣﺎ ½ﻻﹶ¼ ﻓﻠﻨﻔﻲ ﻣﺎ ﻭﺟﺐ ﻟﻸﻭﻝ ﻋﻦ ﺍﻟﺜﺎﱐ ﺃﻱ :ﻟﻨﻔﻲ ﻣﺎ ﺛﺒﺖ ﻣﻦ
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kﻟﻜﻦ¼ ﲨﻴﻌﻬﺎ ﻟﺜﺒﻮﺕ ﺍﳊﻜﻢ ﻷﺣﺪ ﺍﻷﻣﺮﻳﻦ ﻣﻌﻴﻨﺎﹰ ،ﺃﻣﺎ ½ﻻ¼ ﻓﻠﻨﻔﻲ ﻣﺎl ﻭ½ ﻭﺟﺐ ﻟﻸﻭﻝ ﻋﻦ ﺍﻟﺜﺎﱐ ﳓﻮ½ :ﺟﺎﺀﱐ ﺯﻳﺪ ﻻ ﻋﻤﺮﻭ¼ ،ﻭ½ﺑﻞ¼
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ﻟﻺﺿﺮﺍﺏ ﻋﻦ ﺍﻷﻭﻝ ﻭﺍﻹﺛﺒﺎﺕ ﻟﻠﺜﺎﱐ ﳓﻮ½ :ﺟﺎﺀﱐ ﺯﻳﺪ ﺑﻞ ﻋﻤﺮﻭ¼
ﻣﻌﻨﺎﻩ :ﺑﻞ ﺟﺎﺀﱐ ﻋﻤﺮﻭ ،ﻭ½ﻣﺎ ﺟﺎﺀ ﺑﻜﺮ ﺑﻞ ﺧﺎﻟﺪ¼ ﻣﻌﻨﺎﻩ :ﺑﻞ ﻣﺎ ﺟﺎﺀ ﺧﺎﻟﺪ ،ﻭ½ﻟﻜﻦ¼ ﻟﻼﺳﺘﺪﺭﺍﻙ ،ﻭﻳﻠﺰﻣﻬﺎ ﺍﻟﻨﻔﻲ ﻗﺒﻠﻬﺎ ﳓﻮ½ :ﻣﺎ ﺟﺎﺀﱐ ﺯﻳﺪ )(٢
ﻟﻜﻦ ﻋﻤﺮﻭ ﺟﺎﺀ¼ ﺃﻭ ﺑﻌﺪﻫﺎ ﳓﻮ½ :ﻗﺎﻡ ﺑﻜﺮ ﻟﻜﻦ ﺧﺎﻟﺪ ﻟﹶﻢ ﻳﻘﻢ¼. ﺍﳊﻜﻢ ﻟﻠﻤﻌﻄﻮﻑ ﻋﻠﻴﻪ ﻋﻦ ﺍﳌﻌﻄﻮﻑ ،ﻓﻴﻜﻮﻥ ﺍﳊﻜﻢ ﺛﺎﺑﺘﹰﺎ ﻟﻠﻤﻌﻄﻮﻑ ﻋﻠﻴﻪ ﺩﻭﻥ ﺍﳌﻌﻄﻮﻑ ﳓﻮ: ½ﺟﺎﺀﱐ ﺯﻳﺪ ﻻ ﺑﻜﺮ¼ ﻓﺤﻜﻢ ﺍﺊ ﺛﺎﺑﺖ ﻟﺰﻳﺪ ﻻ ﻟﻌﻤﺮﻭ" .ﻱ".
) (١ﻗﻮﻟﻪ] :ﻭ½ﺑﻞ¼[ ﺃﻱ :ﻭﻛﻠﻤﺔ ½ﺑﻞ¼ ﻟﻺﺿﺮﺍﺏ ﻋﻦ ﺍﻷﻭﻝ ﺇﱃ ﺍﻟﺜﺎﱐ ﺃﻱ :ﻟﺼﺮﻑ ﺍﳊﻜﻢ ﻋﻦ ﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ ﺇﱃ ﺍﳌﻌﻄﻮﻑ ،ﻭﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ ﻣﺴﻜﻮﺕ ﻋﻨﻪ ﺇﻥ ﻛﺎﻧﺖ ﺑﻌﺪ ﺍﻹﺛﺒﺎﺕ ﳓﻮ½ :ﺟﺎﺀﱐ ﺯﻳﺪ ﺑﻞ ﻋﻤﺮﻭ¼ ،ﻭﻗﻴﻞ½ :ﺑﻞﹾ¼ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ ﻧﻘﻴﺾ ½ﻻﹶ¼ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﺑﻌﺪ ﺍﻟﻨﻔﻲ ﻓﻔﻴﻪ ﺧﻼﻑ ﻓﺬﻫﺐ ﺑﻌﻀﻬﻢ ﺇﱃ ﺃﺎ ﻟﺼﺮﻑ ﺍﳊﻜﻢ ﺍﳌﻨﻔﻲ ﻋﻦ ﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ ﺇﱃ ﻣﻌﻄﻮﻑ ﻭﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ ﻣﺴﻜﻮﺕ ﻋﻨﻪ ﻓﻤﻌﲎ ﻗﻮﻟﻚ½ :ﻣﺎ ﺟﺎﺀﱐ ﺯﻳﺪ ﺑﻞ ﻋﻤﺮﻭ¼½ :ﻣﺎ ﺟﺎﺀﱐ ﻋﻤﺮﻭ¼ ،ﻭﺫﻫﺐ ﺑﻌﻀﻬﻢ ﺇﱃ ﺃﺎ ﻹﺛﺒﺎﺕ ﺍﳊﻜﻢ ﺍﳌﻨﻔﻲ ﻋﻦ ﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ ﻟﻠﻤﻌﻄﻮﻑ ﻭﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ ﻣﺴﻜﻮﺕ ﻋﻨﻪ ﻓﻤﻌﲎ ½ﻣﺎ ﺟﺎﺀﱐ ﺯﻳﺪ ﺑﻞ ﻋﻤﺮﻭ¼½ :ﻣﺎ ﺟﺎﺀﱐ ﻋﻤﺮﻭ¼ ﻭ½ﺯﻳﺪ¼ ﺇﻣﺎ ﰲ ﺣﻜﻢ ﺍﳌﺴﻜﻮﺕ ﻋﻨﻪ ﺃﻭ ﺍﻴﺌﺔﹸ ﻣﻨﻔﻲ ﻋﻨﻪ" .ﻍ". ) (٢ﻗﻮﻟﻪ] :ﻭ½ﻟﻜﻦ¼[ ﻭﻫﻲ ﻟﻼﺳﺘﺪﺭﺍﻙ ﻭﻳﻠﺰﻣﻬﺎ ﺍﻟﻨﻔﻲ ﻗﺒﻠﻬﺎ ﺃﻭ ﺑﻌﺪﻫﺎ ،ﻭﺗﻔﺼﻴﻞ ﺍﳌﻘﺎﻡ ﺃﻥﹼ ½ﻟﻜﻦ ¼ﺇﻣﺎ ﻟﻌﻄﻒ ﺍﳌﻔﺮﺩ ﻋﻠﻰ ﺍﳌﻔﺮﺩ ﺃﻭ ﻟﻌﻄﻒ ﺍﳉﻤﻠﺔ ﻋﻠﻰ ﺍﳉﻤﻠﺔ ،ﻓﺈﺫﺍ ﻋﻄﻒ ﺍﳌﻔﺮﺩ ﻋﻠﻰ ﺍﳌﻔﺮﺩ ﻟﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻨﻔﻲ ﻗﺒﻠﻬﺎ ﻭﺣﻴﻨﺌﺬ ﻫﻲ ﻧﻘﻴﻀﺔ ½ﻻﹶ¼ ﻓﺘﻜﻮﻥ ﻹﺛﺒﺎﺕ ﻣﺎ ﻧﻔﻲ ﻋﻦ ﺍﻷﻭﻝ ﻟﻠﺜﺎﱐ ﳓﻮ½ :ﻣﺎ ﺟﺎﺀﱐ ﺯﻳﺪ ﻟﻜﻦ ﻋﻤﺮﻭ¼ ﻣﻌﻨﺎﻩ½ :ﺟﺎﺀﱐ ﻋﻤﺮﻭ¼ ،ﻭﺇﺫﺍ ﻋﻄﻒ ﺍﳉﻤﻠﺔ ﻋﻠﻰ ﺍﳉﻠﻤﺔ ﻟﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻨﻔﻲ ﻗﺒﻠﻬﺎ ﻭﺑﻌﺪﻫﺎ ﻭﺣﻴﻨﺌﺬ ﻫﻲ ﻧﻈﲑﺓ ½ﺑﻞﹾ¼ ﰲ ﳎﻴﺌﻬﺎ ﺑﻌﺪ ﺍﻟﻨﻔﻲ ﻭﺍﻹﺛﺒﺎﺕ ﻓﻬﻲ ﺑﻌﺪ ﺍﻟﻨﻔﻲ ﻹﺛﺒﺎﺕ ﻣﺎ ﺑﻌﺪﻫﺎ ﳓﻮ½ :ﻣﺎ ﺟﺎﺀﱐ ﺯﻳﺪ ﻟﻜﻦ ﻋﻤﺮﻭ ﻗﺪ ﺟﺎﺀ¼ ﻭﺑﻌﺪ ﺍﻹﺛﺒﺎﺕ ﻟﻨﻔﻲ ﻣﺎ ﺑﻌﺪﻫﺎ ﳓﻮ½ :ﺟﺎﺀﱐ ﺯﻳﺪ ﻟﻜﻦ ﻋﻤﺮﻭﱂ ﳚﺊ¼ ﻓﻌﻠﻰ ﻛﻞﹼ ﺗﻘﺪﻳﺮ ﻏﲑ ﻣﺴﺘﻌﻤﻠﺔ ﺑﺪﻭﻥ ﺍﻟﻨﻔﻲ" .ﻱ" ﻣﻠﺨﺼﺎﹰ.
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:ﺣﺮﻭﻑ ﺍﻟﺘﻨﺒﻴﻪ ﺛﻼﺛﺔ½ :ﺃﻻ¼ ﻭ½ﺃﻣﺎ¼ ﻭ½ﻫﺎ¼ ،ﻭﺿﻌﺖ )( ١
ﻟﺘﻨﺒﻴﻪl
ﺍﳌﺨﺎﻃﹶﺐ ﻟﺌﻼﹼ ﻳﻔﻮﺗﻪ ﺷﻲﺀ ﻣﻦ ﺍﻟﻜﻼﻡ ،ﻓـ½ﺃﻻ¼ ﻭ½ﺃﻣﺎ¼ﻻ ﻳﺪﺧﻼﻥ ﺇﻻﹼ ﻋﻠﻰ )(٢
ﺍﳉﻤﻠﺔ ﺍﲰﻴﺔ ﻛﺎﻧﺖ ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺃﹶﻻ ﺇِﻧﻬﻢ ﻫﻢ
ﺍﻟﹾﻤﻔﹾﺴِﺪﻭﻥﹶ﴾]ﺍﻟﺒﻘﺮﺓ [١٢ :ﻭﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ ﺷﻌﺮ:
ﺃﹶﻣﺎ ﻭﺍﻟﹼﺬِﻱ ﺃﹶﺑﻜﹶﻰ ﻭﺃﹶﺿﺤﻚ ﻭﺍﻟﱠﺬِﻱ ﺃﹶﻣﺎﺕ ﻭﺃﹶﺣﻴﻰ ﻭﺍﻟﱠﺬِﻱ ﺃﹶﻣﺮﻩ ﺍﻷَﻣﺮ )(٣
ﺃﻭ ﻓﻌﻠﻴﺔ ﳓﻮ½ :ﺃﻣﺎ ﻻ ﺗﻔﻌﻞ¼ ﻭ½ﺃﻻ ﻻ ﺗﻀﺮﺏ¼ ،ﻭﺍﻟﺜﺎﻟﺚ½ :ﻫﺎ¼......... )(٤
) (١ﻗﻮﻟﻪ] :ﺣﺮﻭﻑ ﺍﻟﺘﻨﺒﻴﻪ[ ﻗﺎﻝ ﺑﻌﺾ ﺍﶈﻘﹼﻘﲔ½ :ﺇﻥﹼ ﺍﻟﻈﺎﻫﺮ ﺃﺎ ﻟﻴﺴﺖ ﺣﺮﻭﻑ ﺍﳌﻌﺎﱐ ﺑﻞ ﻫﻲ ﺃﺻﻮﺍﺕ ﻭﺿﻌﺖ ﻟﻐﺮﺽ ﺍﻟﺘﻨﺒﻴﻪ ﻓﺎﻷﻟﻴﻖ ﺃﻥ ﲡﻌﻞ ﻣﻦ ﺣﺮﻭﻑ ﺍﻟﺰﻳﺎﺩﺓ¼ ،ﻭﺇﻧﻤﺎ ﲰﻴﺖ ﺎ ﻟﺘﻨﺒﻴﻪ ﺍﳌﺨﺎﻃﺐ ﺎ ،ﻭﻻ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﳊﺮﻭﻑ ﺇﻻﹼ ﰲ ﺻﺪﺭ ﺍﻟﻜﻼﻡ ﺳﻮﻯ ½ﻫﺎ¼ ﺍﳌﺘﺼﻠﺔ ﺑﺎﺳﻢ ﺍﻹﺷﺎﺭﺓ ﻓﺈﻧﻬﺎ ﺗﻘﻊ ﺣﻴﺚ ﻳﻘﻊ ﺍﺳﻢ ﺍﻹﺷﺎﺭﺓ ،ﻭﺃﻣﺎ ﺇﺫﺍ ﻓﺼﻞ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﺳﻢ ﺍﻹﺷﺎﺭﺓ ﻓﻬﻲ ﺗﻘﻊ ﰲ ﺻﺪﺭ ﺍﻟﻜﻼﻡ ﺃﻳﻀﺎﹰ ،ﻭﻳﻔﺼﻞ ﺑﻴﻨﻬﻤﺎ ﺇﻣﺎ ﺑﺎﻟﻘﺴﻢ ﳓﻮ½ :ﻫﺎ ﻭﺍﷲ ﺫﺍ¼ ﺃﻭ ﺑﺎﻟﻀﻤﲑ ﺍﳌﺮﻓﻮﻉ ﺍﳌﻨﻔﺼﻞ ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻫﺎﺃﹶﻧﺘﻢ ﻫﺆﻻﺀ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ [٦٦ :ﺃﻭ ﺑﻐﲑﳘﺎ ﻗﻠﻴﻼﹰ ﻛﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ :ﺷﻌﺮ ﻗﹶﺴﻤﻨﺎ ﺍﻟﹾﻤﺎﻝﹶ ﻧِﺼﻔﹶﻴﻦِ ﺑﻴﻨﻨﺎ
ﻓﹶﻘﹸﻠﹾﺖ ﻟﹶﻬﻢ ﻫﺬﹶﺍ ﻟﹶﻬﺎ ﻭﺫﹶﺍ ﻟِﻴﺎ
ﺍﻷﻟﻒ ﰲ ½ﺫﺍ ﻟﻴﺎ¼ ﻟﻺﺷﺒﺎﻉ ﻭﺃﺻﻠﻪ½ :ﺫﺍ ﱄ¼ ،ﻭﺍﻟﻀﻤﲑ ﰲ ﻗﻮﻟﻪ½ :ﳍﺎ¼ ﺭﺍﺟﻊ ﺇﱃ ﺍﳌﺮﺃﺓ ﺃﻱ :ﻫﺬﺍ ﺍﻟﻨﺼﻒ ﻟﺘﻠﻚ ﺍﳌﺮﺃﺓ ﻭﺫﻟﻚ ﺍﻟﻨﺼﻒ ﱄ ،ﻓﺈﻧﻪ ﻓﺼﻞ ﻫﻬﻨﺎ ﺑﲔ ½ﻫﺎ¼ ﻭﺍﺳﻢ ﺍﻹﺷﺎﺭﺓ ﲝﺮﻑ ﺍﻟﻌﻄﻒ ﻭﻫﻮ ﺍﻟﻮﺍﻭ ﻓﻠﻔﻈﺔ ½ﻫﺬﺍ¼ ﻭ½ﻫﺎ ﻭﺫﺍ¼ ﲟﻌﲎ ﻭﺍﺣﺪ .ﻛﺬﺍ ﰲ "ﻍ".
) (٢ﻗﻮﻟﻪ] :ﻓـ½ﺃﻻ¼ ...ﺇﱁ[ ﺍﻟﻔﺎﺀ ﻟﻠﺘﻔﺼﻴﻞ ﻭ½ﺃﻻﹶ¼ ﺑﻔﺘﺢ ﺍﳍﻤﺰﺓ ﻭﲣﻔﻴﻒ ﺍﻟﻼﻡ ،ﻭ½ﺃﻣﺎ¼ ﺑﻔﺘﺢ ﺍﳍﻤﺰﺓ ﻭﲣﻔﻴﻒ ﺍﳌﻴﻢ ،ﳘﺎ ﻻ ﺗﺪﺧﻼﻥ ﺇﻻﹼ ﻋﻠﻰ ﺍﳉﻤﻠﺔ؛ ﻷﻧﻬﻤﺎ ﻭﺿﻌﺘﺎ ﻟﺘﺄﻛﻴﺪ ﻣﻀﻤﻮﻥ ﺍﳉﻤﻠﺔ ،ﻭﻳﺒﺘﺪﺃ ﺍﻟﻜﻼﻡ ﻤﺎ ﻹﻳﻘﺎﻅ ﺍﳌﺨﺎﻃﺐ ﺃﻭ ﺍﻟﺴﺎﻣﻊ ﺃﻭ ﺗﻨﺒﻴﻬﻪ ﻋﻠﻴﻪ ﻟﻴﺘﻤﻜﹼﻦ ﺍﳉﻤﻠﺔ ﰲ ﺫﻫﻨﻪ. ) (٣ﻗﻮﻟﻪ½] :ﺃﻣﺎ¼ ...ﺇﱁ[ ﺍﻟﺒﻴﺖ ﻷﰊ ﺍﻟﺼﺨﺮ ﺍﳍﺬﱄ ﻭﻫﻮ ﻳﻘﺴﻢ ﺑﺎﷲ ،ﻭ½ﺃﻣﺎ¼ ﻟﻠﺘﻨﺒﻴﻪ ،ﻭﺍﻟﻮﺍﻭ ﻟﻠﻘﺴﻢ ،ﻭﺍﻟﺒﺎﻗﻲ ﻣﻦ ﺍﻟﻜﻼﻡ ﺻﻼﺕ ﺍﳌﻮﺻﻮﻻﺕ ،ﻭﻣﻮﺿﻊ ﺍﻻﺳﺘﺸﻬﺎﺩ ½ﺃﻣﺎ¼ ﺣﻴﺚ ﺩﺧﻠﺖ ﻋﻠﻰ ﺍﳉﻤﻠﺔ ﺍﻻﲰﻴﺔ" .ﻱ". ) (٤ﻗﻮﻟﻪ] :ﻭﺍﻟﺜﺎﻟﺚ[ ﺃﻱ :ﺍﳊﺮﻑ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺣﺮﻭﻑ ﺍﻟﺘﻨﺒﻴﻪ½ :ﻫﺎ¼ ،ﻭﻫﻲ ﺗﺪﺧﻞ ﻋﻠﻰ ﺍﳉﻤﻠﺔ ﻣﺜﻞ ½ﺃﻣﺎ¼ ﻭ½ﺃﻻﹶ¼ ،ﺍﲰﻴﺔ ﻛﺎﻧﺖ ﺍﳉﻤﻠﺔ ﻛﻤﺎ ﰲ ﺍﳌﱳ ﺃﻭ ﻓﻌﻠﻴﺔ ﳓﻮ½ :ﻫﺎ ﺍﻓﻌﻞ ﻛﺬﺍ¼ ،ﻭﻋﻠﻰ ﺍﳌﻔﺮﺩ
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kﺗﺪﺧﻞ ﻋﻠﻰ ﺍﳉﻤﻠﺔ ﳓﻮ½ :ﻫﺎ ﺯﻳﺪ ﻗﺎﺋﻢ¼ ،ﻭﺍﳌﻔﺮﺩ ﳓﻮ½ :ﻫﺬﺍ¼ ﻭ½ﻫﺆﻻﺀ¼l. :ﺣﺮﻭﻑ ﺍﻟﻨﺪﺍﺀ ﲬﺴﺔ :ﻳﺎ ،ﻭﺃﻳﺎ ،ﻭﻫﻴﺎ ،ﻭﺃﻱ ،ﻭﺍﳍﻤﺰﺓ ﺍﳌﻔﺘﻮﺣﺔ، )(١
ﻓـ½ﺃﻱ¼ ﻭ½ﺍﳍﻤﺰﺓ¼ ﻟﻠﻘﺮﻳﺐ ،ﻭ½ﺃﻳﺎ¼ ﻭ½ﻫﻴﺎ¼ ﻟﻠﺒﻌﻴﺪ ﻭ½ﻳﺎ¼ ﻟﹶﻬﻤﺎ ﻭﻟﻠﻤﺘﻮﺳﻂ، )(٢
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ﻭﻗﺪ ﻣﺮ ﺃﺣﻜﺎﻡ ﺍﳌﻨﺎﺩﻯ : .ﺣﺮﻭﻑ ﺍﻹﳚﺎﺏ ﺳﺘﺔ :ﻧﻌﻢ ،ﻭﺑﻠﻰ، )(٦
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ﺍﻟﹼﺬﻱ ﻳﻜﻮﻥ ﺍﺳﻢ ﺍﻹﺷﺎﺭﺓ ﳓﻮ½ :ﻫﺬﺍ¼ ﻭ½ﻫﺎﺗﺎ¼ ﻭ½ﻫﺆﻻﺀ¼ ﻭﻏﲑﻫﺎ ،ﻓﺤﺮﻭﻑ ﺍﻟﺘﻨﺒﻴﻪ ﻛﻠﹼﻬﺎ ﺗﺪﺧﻞ ﻋﻠﻰ ﺍﳉﻤﻞ ،ﻭﺗﺪﺧﻞ ½ﻫﺎ¼ ﻋﻠﻰ ﺍﳌﻔﺮﺩﺍﺕ ﻣﻦ ﺃﲰﺎﺀ ﺍﻹﺷﺎﺭﺓ ﺧﺎﺻﺔ ﺩﻭﻥ ½ﺃﻣﺎ¼ ﻭ½ﺃﻻﹶ¼" .ﻱ".
) (١ﻗﻮﻟﻪ] :ﺣﺮﻭﻑ ﺍﻟﻨﺪﺍﺀ[ ﺍﻟﻨﺪﺍﺀ ﻃﻠﺐ ﺍﻹﻗﺒﺎﻝ ﲝﺮﻑ ﻧﺎﺋﺐ ﻣﻘﺎﻡ ½ﺃﺩﻋﻮ¼ ،ﻭﻟﻪ ﲬﺴﺔ ﺃﺣﺮﻑ½ :ﻳﺎ¼ ﻭ½ﺃﹶﻳﺎ¼ ﺑﻔﺘﺢ ﺍﳍﻤﺰﺓ ﻭﲣﻔﻴﻒ ﺍﻟﻴﺎﺀ ،ﻭ½ﻫﻴﺎ¼ ﺑﻔﺘﺢ ﺍﳍﺎﺀ ﻭﲣﻔﻴﻒ ﺍﻟﻴﺎﺀ ،ﻭ½ﺃﹶﻱ ¼ﺑﻔﺘﺢ ﺍﳍﻤﺰﺓ ﻭﺳﻜﻮﻥ ﺍﻟﻴﺎﺀ ،ﻭ½ﺃﹶ¼ ﺃﻱ :ﺍﳍﻤﺰﺓ ﺍﳌﻔﺘﻮﺣﺔ. ) (٢ﻗﻮﻟﻪ] :ﻟﻠﻘﺮﻳﺐ[ ﺃﻱ :ﻳﺴﺘﻌﻤﻼﻥ ﻟﻨﺪﺍﺀ ﺍﻟﻘﺮﻳﺐ؛ ﻷﻥﹼ ﻗﻠﹼﺔ ﺍﳊﺮﻭﻑ ﺗﺪﻝﹼ ﻋﻠﻰ ﻗﻠﹼﺔ ﺍﳌﺴﺎﻓﺔ ،ﻭﺍﻟﻘﺮﻳﺐ ﺇﻣﺎ ﻣﺘﺼﻒ ﺑﺄﺻﻞ ﺍﻟﻘﺮﺏ ﻣﻦ ﻏﲑ ﺯﻳﺎﺩﺓ ﻓﻠﻪ ﻛﻠﻤﺔ ½ﺃﻱ¼ ،ﺃﻭ ﻣﺘﺼﻒ ﺑﺰﻳﺎﺩﺓ ﺍﻟﻘﺮﺏ ﻓﻠﻪ ﺍﳍﻤﺰﺓ.
) (٣ﻗﻮﻟﻪ] :ﻟﻠﺒﻌﻴﺪ[ ﺃﻱ :ﻳﺴﺘﻌﻤﻼﻥ ﻟﻨﺪﺍﺀ ﺍﻟﺒﻌﻴﺪ؛ ﻷﻥﹼ ﻛﺜﺮﺓ ﺍﳊﺮﻭﻑ ﺗﺪﻝﹼ ﻋﻠﻰ ﻛﺜﺮﺓ ﺍﳌﺴﺎﻓﺔ.
) (٤ﻗﻮﻟﻪ] :ﻭ½ﻳﺎ¼ ﳍﻤﺎ[ ﺃﻱ :ﻭ½ﻳﺎ¼ ﺗﺴﺘﻌﻤﻞ ﻟﻠﻘﺮﻳﺐ ﻭﺍﻟﺒﻌﻴﺪ ﻭﻟﻠﻤﺘﻮﺳﻂ ﻓﻬﻲ ﺃﻋﻢ ﲨﻴﻊ ﺣﺮﻭﻑ ﺍﻟﻨﺪﺍﺀ ﲝﺴﺐ ﺍﳌﻌﲎ ﻭﲝﺴﺐ ﻣﻮﺍﺭﺩ ﺍﻻﺳﺘﻌﻤﺎﻝ ﻓﺘﻜﻮﻥ ﳏﺬﻭﻓﺔ ﺃﻭ ﻣﺬﻛﻮﺭﺓ ،ﻭﻻ ﳛﺬﻑ ﻣﻦ ﺣﺮﻭﻑ ﺍﻟﻨﺪﺍﺀ ﻏﲑﻫﺎ ،ﻭﻻ ﻳﻨﺎﺩﻯ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﺳﻢ ﺍﳌﺴﺘﻐﺎﺙ ﺇﻻﹼ ﺎ ﺃﻭ ﺑﺎﻟﻮﺍﻭ" .ﻱ". ) (٥ﻗﻮﻟﻪ] :ﺣﺮﻭﻑ ﺍﻹﳚﺎﺏ[ ﻟﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ :ﻟﻮ ﺃﺭﻳﺪ ﺑﺎﻹﳚﺎﺏ ﺇﳚﺎﺏ ﺍﻟﻨﻔﻲ ﺍﻟﺴﺎﺑﻖ ﱂ ﻳﺘﻨﺎﻭﻝ ½ﻧﻌﻢ¼؛ ﺇﺫ ﻫﻲ ﻟﻴﺴﺖ ﻹﳚﺎﺏ ﺍﻟﻨﻔﻲ ﺍﻟﺴﺎﺑﻖ ﺑﻞ ﻫﻲ ﻣﻘﺮﺭﺓ ﻟِﻤﺎ ﺳﺒﻖ ﺇﳚﺎﺑﺎﹰ ﺃﻭ ﺳﻠﺒﺎﹰ ،ﻭﻟﻮ ﺃﺭﻳﺪ ﺑﻪ ﺇﺛﺒﺎﺕ ﻣﺎ ﻗﺒﻠﻬﺎ ﺃﻱ: ﺗﻘﺮﻳﺮ ﻣﺎ ﻗﺒﻠﻬﺎ ﻭﲢﻘﻴﻘﻪ ﻛﻤﺎ ﻫﻮ ﻧﻔﻴﺎﹰ ﻛﺎﻥ ﺃﻭ ﺇﺛﺒﺎﺗﺎﹰ ﱂ ﻳﺘﻨﺎﻭﻝ ½ﺑﻠﹶﻰ¼؛ ﺇﺫ ﻫﻲ ﳐﺘﺼﺔ ﺑﺈﳚﺎﺏ ﺍﻟﻨﻔﻲ ﻓﻠﻮ ﻗﺎﻝ½ :ﺣﺮﻭﻑ ﺍﻟﺘﺼﺪﻳﻖ ﻭﺍﻹﳚﺎﺏ¼ ﻟﻜﺎﻥ ﺃﻭﱃ ﻭﺃﴰﻞ ،ﻭﳝﻜﻦ ﺃﻥ ﻳﺮﺍﺩ ﺑﻪ ﺍﻷﻭﱃ ،ﻭﺇﻧﻤﺎ ﲰﺎﻫﺎ ½ﺣﺮﻭﻑ ﺍﻹﳚﺎﺏ¼ ﺗﻐﻠﻴﺒﺎﹰ" .ﻍ" ﻭﻏﲑﻩ.
) (٦ﻗﻮﻟﻪ½] :ﻧﻌﻢ [¼ﻓﻴﻪ ﺃﺭﺑﻊ ﻟﻐﺎﺕ ،ﺍﻟﻠﻐﺔ ﺍﳌﺸﻬﻮﺭﺓ :ﻓﺘﺢ ﺍﻟﻨﻮﻥ ﻭﺍﻟﻌﲔ ،ﻭﺍﻟﺜﺎﻧﻴﺔ :ﻓﺘﺢ ﺍﻟﻨﻮﻥ ﻭﻛﺴﺮ ﺍﻟﻌﲔ ،ﻭﺍﻟﺜﺎﻟﺜﺔ: ﻛﺴﺮ ﺍﻟﻨﻮﻥ ﻭﺍﻟﻌﲔ ،ﻭﺍﻟﺮﺍﺑﻌﺔ½ :ﻧﺤﻢ ¼ﺑﻔﺘﺢ ﺍﻟﻨﻮﻥ ﻭﻗﻠﺐ ﺍﻟﻌﲔ ﺣﺎﺀ ،ﻭ½ﺑﻠﹶﻰ¼ ﺑﻔﺘﺢ ﺍﻟﺒﺎﺀ ﻭﺍﻷﻟﻒ ﺍﳌﻘﺼﻮﺭﺓ، ﻭ½ﺇِﻱ ¼ﺑﻜﺴﺮ ﺍﳍﻤﺰﺓ ﻭﺳﻜﻮﻥ ﺍﻟﻴﺎﺀ ،ﻭ½ﺃﹶﺟﻞﹾ¼ ﺑﻔﺘﺢ ﺍﳍﻤﺰﺓ ﻭﺍﳉﻴﻢ ﻭﺳﻜﻮﻥ ﺍﻟﻼﻡ ،ﻭ½ﺟﻴﺮِ¼ ﺑﻔﺘﺢ ﺍﳉﻴﻢ ﻭﺳﻜﻮﻥ ﺍﻟﻴﺎﺀ ﻭﻛﺴﺮ ﺍﻟﺮﺍﺀ ﻭﻗﺪ ﺗﻔﺘﺢ ،ﻭ½ﺇِﻥﱠ¼ ﺑﻜﺴﺮ ﺍﳍﻤﺰﺓ ﻭﺍﻟﻨﻮﻥ ﺍﳌﺸﺪﺩﺓ ﺍﳌﻔﺘﻮﺣﺔ" .ﻍ ،ﺭﺽ ،ﻋﺺ".
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kﻭﺃﺟﻞ ،ﻭﺟﲑ ،ﻭﺇﻥﹼ ،ﻭﺇﻱ ،ﺃﻣﺎ ½ﻧﻌﻢ¼ ﻓﻠﺘﻘﺮﻳﺮ ﻛﻼﻡ ﺳﺎﺑﻖ ﻣﺜﺒﺘﺎﹰ ﻛﺎﻥ ﺃﻭl )(١
ﻣﻨﻔﻴﺎ ﳓﻮ½ :ﺃﺟﺎﺀ ﺯﻳﺪ¼ ﻗﻠﺖ½ :ﻧﻌﻢ¼ ﻭ½ﺃﻣﺎ ﺟﺎﺀ ﺯﻳﺪ¼ ﻗﻠﺖ½ :ﻧﻌﻢ¼،
ﻭ½ﺑﻠﻰ¼ ﲣﺘﺺ ﺑﺈﳚﺎﺏ ﻣﺎ ﻧﻔﻲ ﺍﺳﺘﻔﻬﺎﻣﺎﹰ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﺃﹶﻟﹶﺴﺖ ﺑِﺮﺑﻜﹸﻢ )(٢
ﻗﹶﺎﻟﹸﻮﺍﹾ ﺑﻠﹶﻰ﴾]ﺍﻷﻋﺮﺍﻑ ،[١٧٢ :ﺃﻭ ﺧﱪﺍﹰ ﻛﻤﺎ ﻳﻘﺎﻝ½ :ﻟﹶﻢ ﻳﻘﻢ ﺯﻳﺪ¼ ﻗﻠﺖ:
½ﺑﻠﻰ¼ ﺃﻱ :ﻗﺪ ﻗﺎﻡ ،ﻭ½ﺇﻱ¼ ﻟﻺﺛﺒﺎﺕ ﺑﻌﺪ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻭﻳﻠﺰﻣﻬﺎ ﺍﻟﻘﺴﻢ ،ﻛﻤﺎ )(٣
)(٤
ﺇﺫﺍ ﻗﻴﻞ½ :ﻫﻞ ﻛﺎﻥ ﻛﺬﺍ¼ ﻗﻠﺖ½ :ﺇﻱ ﻭﺍﷲ¼ ،ﻭ½ﺃﺟﻞ¼ ﻭ½ﺟﲑ¼ ﻭ½ﺇﻥﹼ¼ )(٥
) (١ﻗﻮﻟﻪ] :ﻓﻠﺘﻘﺮﻳﺮ ...ﺇﱁ[ ﺃﻱ :ﻟﺘﺜﺒﻴﺖ ﻣﻀﻤﻮﻧﻪ ﻣﺜﺒﺘﺎﹰ ﻛﺎﻥ ﻣﺎ ﺳﺒﻘﻬﺎ ﺃﻭ ﻣﻨﻔﻴﺎ ،ﺧﱪﺍﹰ ﺃﻭ ﺍﺳﺘﻔﻬﺎﻣﺎﹰ ،ﻓﻬﻲ ﰲ ﺟﻮﺍﺏ ½ﺃﻗﺎﻡ ﺯﻳﺪ¼ ﲟﻌﲎ ½ﻗﺎﻡ ﺯﻳﺪ¼ ﻭﰲ ﺟﻮﺍﺏ ½ﺃﻣﺎ ﺟﺎﺀ ﺯﻳﺪ¼ ﲟﻌﲎ ½ﻣﺎ ﺟﺎﺀ¼ ،ﻭﺇﻧﻤﺎ ﱂ ﻳﻘﻞ: ½ﻟﺘﺼﺪﻳﻖ ﻛﻼﻡ ﺳﺎﺑﻖ¼؛ ﻷﻥﹼ ﺍﻟﺘﺼﺪﻳﻖ ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﻟﻠﺨﱪ ﻭ½ﻧﻌﻢ ¼ﻳﻌﻢ ﺍﻟﻘﺴﻤﲔ ﺍﳋﱪ ﻭﺍﻻﺳﺘﻔﻬﺎﻡ" .ﻱ" ﻭﻏﲑﻩ.
) (٢ﻗﻮﻟﻪ] :ﺑﺈﳚﺎﺏ[ ﺃﻱ :ﺑﺈﺛﺒﺎﺕ ﻣﺎ ﻧﻔﻲ ﻣﻦ ﺍﻟﻜﻼﻡ ﺍﻟﺴﺎﺑﻖ ،ﻳﻌﲏ :ﺃﺎ ﺗﻨﻘﺾ ﻧﻔﻴﺎﹰ ﺳﺎﺑﻘﺎﹰ ﻭﺗﺼﻴﺮﻩ ﺇﺛﺒﺎﺗﹰﺎ ﺳﻮﺍﺀ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﻨﻔﻲ ﺍﺳﺘﻔﻬﺎﻣﺎﹰ ﺃﻭ ﺧﱪﺍﹰ ،ﻓﻤﻌﲎ ½ﺑﻠﹶﻰ¼ ﰲ ﺑﺎﺏ ﴿ ﺃﹶﻟﹶﺴﺖ ﺑِﺮﺑﻜﹸﻢ]﴾ﺍﻷﻋﺮﺍﻑ[١٧٢: ½ﺃﻧﺖ ﺭﺑﻨﺎ¼ ،ﻭﻗﺪ ﺷﺬﹼ ﺍﺳﺘﻌﻤﺎﳍﺎ ﻟﺘﺼﺪﻳﻖ ﺍﻹﳚﺎﺏ ﻛﻘﻮﻟﻪ :ﺷﻌﺮ ﻭﺑﻌﺪﺕ ﺑِﺎﻟﹾﻮﺻﻞِ ﺑﻴﻨِﻲ ﻭﺑﻴﻨﻬﺎ ﺑﻠﹶﻰ ﺇِﻥﱠ ﻣﻦ ﺭﺃﹶﻯ ﺍﻟﹾﻘﹸﺒﻮﺭ ﻟﹶﻴﺒﻌﺪﻥﹾ ﺑﺎﻟﻨﻮﻥ ﺍﳋﻔﻴﻔﺔ" .ﻭ ،ﻍ" ﻭﻏﲑﳘﺎ ﻣﻠﺨﺼﺎﹰ.
) (٣ﻗﻮﻟﻪ] :ﻟﻺﺛﺒﺎﺕ ﺑﻌﺪ ﺍﻻﺳﺘﻔﻬﺎﻡ[ ﺃﻱ :ﻏﻠﺐ ﺍﺳﺘﻌﻤﺎﳍﺎ ﻟﻺﺛﺒﺎﺕ ﻣﺴﺒﻮﻗﺔ ﺑﺎﻻﺳﺘﻔﻬﺎﻡ ،ﻭﺫﻛﺮ ﺑﻌﻀﻬﻢ :ﺃﺎ ﲡﺊ ﻟﺘﺼﺪﻳﻖ ﺍﳋﱪ ﺃﻳﻀﺎﹰ ،ﻭﺫﻛﺮ ﺍﺑﻦ ﻣﺎﻟﻚ :ﺃﻥﹼ ½ﺇِﻱ ¼ﲟﻌﲎ ½ﻧﻌﻢ ¼ﻭﻫﺬﺍ ﳐﺎﻟﻒ ﻟِﻤﺎ ﺫﻛﺮﻩ ﺍﳌﺺ. ) (٤ﻗﻮﻟﻪ] :ﻳﻠﺰﻣﻬﺎ ﺍﻟﻘﺴﻢ[ ﺃﻱ :ﻻ ﺗﺴﺘﻌﻤﻞ ﻛﻠﻤﺔ ½ﺇِﻱ ¼ﺇﻻﹼ ﻣﻊ ﺍﻟﻘﺴﻢ ﻓﻴﻘﺎﻝ½ :ﺇﻱ ﻭﺍﷲ¼ ﻭ½ﺇﻱ ﻭﺭﺑﻲ¼ ﻭﻻ ﻳﺼﺮﺡ ﺑﻔﻌﻞ ﺍﻟﻘﺴﻢ ﺑﻌﺪﻫﺎ ﻓﻼ ﻳﻘﺎﻝ½ :ﺇﻱ ﺃﻗﺴﻤﺖ ﺑﺎﷲ¼ ،ﻭﺟﺎﺀ ﲝﺬﻑ ﺣﺮﻑ ﺍﻟﻘﺴﻢ ﳓﻮ½ :ﺇﻱ ﺍﷲ¼ ﺑﻨﺼﺐ ﺍﺳﻢ ﺍﷲ ،ﺇﻻﹼ ﺇﺫﺍ ﻛﺎﻥ ﻗﺒﻞ ﺍﺳﻢ ﺍﷲ ½ﻫﺎ¼ ﺍﻟﺘﻨﺒﻴﻪ ﳓﻮ½ :ﺇﻱ ﻫﺎ ﺍﷲ¼ ﻓﺈﻧﻪ ﺣﻴﻨﺌﺬ ﳎﺮﻭﺭ ﻻ ﻏﲑ؛ ﻟﻨﻴﺎﺑﺔ ﺣﺮﻑ ½ﻫﺎ¼ ﻣﻨﺎﺏ ﺍﳉﺎﺭ" .ﻱ". ) (٥ﻗﻮﻟﻪ½] :ﺃﺟﻞ¼ ﻭ½ﺟﲑ¼ ...ﺇﱁ[ ﺛﻠﺜﺔ ﻫﺬﻩ ﺍﳊﺮﻭﻑ ﻟﺘﺼﺪﻳﻖ ﺍﳋﱪ ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﳋﱪ ﻣﺜﺒﺘﺎﹰ ﺃﻭ ﻣﻨﻔﻴﺎ ،ﻭﻗﺎﻝ ﺑﻌﻀﻢ :ﺇﻥﹼ ½ﺃﺟﻞ¼ ﻣﺜﻞ ½ﻧﻌﻢ¼ ﻣﻨﻬﻢ ﺍﻷﺧﻔﺶ ﻭﻫﻮ ﻳﻘﻮﻝ :ﺇﻥﹼ ½ﻧﻌﻢ ¼ﺃﺣﺴﻦ ﰲ ﺍﻻﺳﺘﺨﺒﺎﺭ ﻭ½ﺟﻴﺮِ¼ ﰲ
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kﻟﺘﺼﺪﻳﻖ ﺍﳋﱪ ،ﻛﻤﺎ ﺇﺫﺍ ﻗﻴﻞ½ :ﺟﺎﺀ ﺯﻳﺪ¼ ﻗﻠﺖ½ :ﺃﺟﻞ ﺃﻭ ﺟﲑ ﺃﻭ ﺇﻥﹼ¼l ﺃﻱ :ﺃﺻﺪﻗﻚ ﰲ ﻫﺬﺍ ﺍﳋﱪ : .ﺣﺮﻭﻑ ﺍﻟﺰﻳﺎﺩﺓ ﺳﺒﻌﺔ :ﺇﻥ ،ﻭﺃﻥ، )(١
ﻭﻣﺎ ،ﻭﻻ ،ﻭﻣﻦ ،ﻭﺍﻟﺒﺎﺀ ،ﻭﺍﻟﻼﻡ .ﻓـ½ﺇﻥ¼ ﺗﺰﺍﺩ ﻣﻊ ½ﻣﺎ¼ ﺍﻟﻨﺎﻓﻴﺔِ ﳓﻮ½ :ﻣﺎ ﺇﻥ )(٢
ﺯﻳﺪ ﻗﺎﺋﻢ¼ ،ﻭﻣﻊ ½ﻣﺎ¼ ﺍﳌﺼﺪﺭﻳﺔِ ﳓﻮ½ :ﺇﻧﺘﻈﺮ ﻣﺎ ﺇﻥ ﳚﻠﺲ ﺍﻷﻣﲑ¼ ،ﻭﻣﻊ )(٣
½ﻟﹶﻤﺎ¼ ﳓﻮ½ :ﻟﹶﻤﺎ ﺇﻥ ﺟﻠﺴﺖ ﺟﻠﺴﺖ¼ ،ﻭ½ﺃﻥﹾ¼ ﺗﺰﺍﺩ ﻣﻊ ½ﻟﹶﻤﺎ¼ ﻛﻘﻮﻟﻪ )(٥
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ﺍﳋﱪ ،ﻭﻗﻴﻞ½ :ﺟﻴﺮِ¼ ﺍﺳﻢ ﻗﺴﻢ ﻟﻠﻌﺮﺏ ﻓﻴﻘﺎﻝ½ :ﺟﻴﺮِ ﻷﻓﻌﻠﻦ ﻛﺬﺍ¼ ﲟﻌﲎ ½ﺣﻘﺎ¼ ،ﻭﻗﺪ ﺟﺎﺀ ½ﺇﻥﹼ¼ ﻟﺘﺼﺪﻳﻖ ﺍﻟﺪﻋﺎﺀ ﻛﻘﻮﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺰﺑﲑ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ½ :ﺇﻥﹼ ﻭﺭﺍﻛﺒﻬﺎ¼ ،ﻭﻗﺼﺘﻪ ﺃﻥﹼ ﺃﻋﺮﺍﺑﻴﺎﹰ ﺟﺎﺀﻩ ﻓﺴﺄﻟﻪ ﺷﻴﺌﺎﹰ ﻓﻠﻢ ﻳﻌﻄﻪ ﻓﻘﺎﻝ ﺍﻷﻋﺮﺍﰊ½ :ﻟﻌﻦ ﺍﷲ ﻧﺎﻗﺔ ﲪﻠﺘﲏ ﺇﻟﻴﻚ¼ ﻓﻘﺎﻝ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ½ :ﺇﻥﹼ ﻭﺭﺍﻛﺒﻬﺎ¼ ﺃﻱ :ﻟﻌﻦ ﺍﷲ ﺍﻟﻨﺎﻗﺔ ﻭﺭﺍﻛﺒﻬﺎ ،ﻭﺟﺎﺀ ½ﺇﻥﹼ¼ ﺑﻌﺪ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺃﻳﻀﺎﹰ ﻛﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ :ﺷﻌﺮ ﻟﹶﻴﺖ ﺷِﻌﺮِﻱ ﻫﻞﹾ ﻟِﻠﹾﻤﺤِﺐ ﺷِﻔﹶﺎﺀٌ ﻣِﻦ ﺟﻮﻯ ﺣﺒﻬِﻦ ﺇِﻥﱠ ﺍﻟﻠِﻘﹶﺎﺀ ﺃﻱ :ﻧﻌﻢ ﺍﻟﻠﻘﺎﺀ ﻭﺍﻟﻮﺻﻞ ﺇﱃ ﺍﶈﺒﻮﺑﺔ ﺷﻔﺎﺀ ﺣﺴﻦ ﻟﻠﻤﺤﺐ" .ﻍ" ﻭﻏﲑﻩ. ) (١ﻗﻮﻟﻪ]:ﺣﺮﻭﻑ ﺍﻟﺰﻳﺎﺩﺓ[ ﺃﻱ :ﺍﳊﺮﻭﻑ ﺍﻟﹼﱵ ﻣﻦ ﺷﺄﺎ ﺃﻥ ﺗﻘﻊ ﺯﺍﺋﺪﺓ ﻻ ﺃﺎ ﻻ ﺗﻘﻊ ﺇﻻﹼ ﺯﺍﺋﺪﺓ ،ﻭﻣﻌﲎ ﺯﻳﺎﺩﺎ ﺃﻥ ﻻ ﳜﺘﻞﹼ ﺃﺻﻞ ﺍﳌﻌﲎ ﺑﺴﻘﻮﻃﻬﺎ ،ﻭﲰﻴﺖ ½ﺣﺮﻭﻑ ﺍﻟﺼﻠﺔ¼ ﺃﻳﻀﺎﹰ ،ﻭﳍﺎ ﻓﻮﺍﺋﺪ ﰲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﻟﻔﻈﻴﺔ ﻭﻣﻌﻨﻮﻳﺔ ﻓﺎﻟﻠﻔﻈﻴﺔ ﲢﺴﲔ ﺍﻟﻠﻔﻆ ،ﻭﺍﳌﻌﻨﻮﻳﺔ ﺍﻟﺘﺄﻛﻴﺪ ،ﻭﻻ ﳚﻮﺯ ﺧﻠﻮﻫﺎ ﻣﻦ ﺍﻟﻔﺎﺋﺪﺗﲔ ﻭﺇﻻﹼ ﻟﻌﺪﺕ ﻋﺒﺜﺎﹰ ﻭﺫﻟﻚ ﻻ ﳚﻮﺯ ﰲ ﻛﻼﻡ ﺍﻟﻔﺼﺤﺎﺀ ،ﻭﺇﻧﻤﺎ ﲰﻴﺖ ½ﺯﺍﺋﺪﺓ¼ ﻣﻊ ﺃﺎ ﺗﻔﻴﺪ ﺍﻟﺘﺄﻛﻴﺪ ﻭﲢﺴﲔ ﺍﻟﻨﻈﻢ ﻟﻜﻮﺎ ﺯﺍﺋﺪﺓ ﻋﻠﻰ ﺃﺻﻞ ﺍﳌﻌﲎ" .ﻍ". ) (٢ﻗﻮﻟﻪ] :ﻓـ½ﺇﻥﹾ¼[ ﺍﻟﻔﺎﺀ ﻟﻠﺘﻔﺼﻴﻞ ،ﻭ½ﺇِﻥﹾ¼ ﺑﻜﺴﺮ ﺍﳍﻤﺰﺓ ﻭﺳﻜﻮﻥ ﺍﻟﻨﻮﻥ ﺗﺰﺍﺩ ﻣﻊ ½ﻣﺎ¼ ﺍﻟﻨﺎﻓﻴﺔ ﻛﺜﲑﺍﹰ ﻟﺘﺄﻛﻴﺪ ﺍﻟﻨﻔﻲ ﻛﻘﻮﻟﻪ: ﻣﺎ ﺇِﻥﹾ ﻣﺪﺣﺖ ﻣﺤﻤﺪﺍﹰ ﺑِﻤﻘﹶﺎﻟﹶﺘِﻲ ﻟﹶﻜِﻦ ﻣﺪﺣﺖ ﻣﻘﹶﺎﻟﹶﺘِﻲ ﺑِﻤﺤﻤﺪِ ) (٣ﻗﻮﻟﻪ]:ﻭﻣﻊ ½ﻣﺎ¼...ﺇﱁ[ ﺃﻱ :ﻭﺗﺰﺍﺩ ½ﺇﻥﹾ¼ ﻣﻊ ½ﻣﺎ¼ ﺍﳌﺼﺪﺭﻳﺔ ﻗﻠﻴﻼﹰ ﳓﻮ½ :ﺍﻧﺘﻈﺮ ﻣﺎ ﺇﻥ ﳚﻠﺲ ﺍﻷﻣﲑ¼ ﺃﻱ: ﺍﻧﺘﻈﺮ ﻣﺪﺓ ﺟﻠﻮﺳﻪ ،ﻭﺗﺰﺍﺩ ½ﺇﻥﹾ¼ ﻣﻊ ½ﻣﺎ¼ ﺍﻻﲰﻴﺔ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿:ﻭﻟﹶﻘﹶﺪ ﻣﻜﱠﻨﺎﻫﻢ ﻓِﻴﻤﺎ ﺇِﻥ ﻣﻜﱠﻨﺎﻛﹸﻢ ﻓِﻴﻪِ﴾]ﺍﻷﺣﻘﺎﻑ [٢٦ :ﻭﻣﻊ ½ﺃﻻﹶ¼ ﻟﻠﺘﻨﺒﻴﻪ ﳓﻮ½ :ﺃﻻ ﺇﻥ ﻗﺎﻡ ﺯﻳﺪ¼. ) (٤ﻗﻮﻟﻪ]:ﻭﻣﻊ ½ﳌﹼﺎ¼[ ﺃﻱ :ﺗﺰﺍﺩ ½ﺇﻥﹾ¼ ﻣﻊ ½ﳌﹼﺎ¼ ﺍﳊﻴﻨﻴﺔ ﻗﻠﻴﻼﹰ ﳓﻮ½ :ﳌﹼﺎ ﺇﻥ ﻗﺎﻡ ﺯﻳﺪ ﻗﻤﺖ¼.
) (٥ﻗﻮﻟﻪ] :ﻭ½ﺃﻥﹾ¼[ ﺑﻔﺘﺢ ﺍﳍﻤﺰﺓ ﻭﺳﻜﻮﻥ ﺍﻟﻨﻮﻥ ﺗﺰﺍﺩ ﻣﻊ ½ﳌﹼﺎ¼ ﻛﺜﲑﺍﹰ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻓﹶﻠﹶﻤﺎ ﺃﹶﻥ ﺟﺎﺀ
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kﺗﻌﺎﱃ﴿ :ﻓﹶﻠﹶﻤﺎ ﺃﹶﻥ ﺟﺎﺀ ﺍﻟﹾﺒﺸِﲑ]﴾ﻳﻮﺳﻒ ،[٩٦ :ﻭﺑﲔ ½ﻟﻮ¼ ﻭﺍﻟﻘﺴﻢ ﺍﳌﺘﻘﺪﻡl )(١
ﻋﻠﻴﻬﺎ ﳓﻮ½ :ﻭﺍﷲ ﺃﻥﹾ ﻟﻮ ﻗﻤﺖ ﻗﻤﺖ¼ ،ﻭ½ﻣﺎ¼ ﺗﺰﺍﺩ ﻣﻊ ½ﺇﺫﺍ¼ ﻭ½ﻣﱴ¼ )(٢
ﻭ½ﺃﻱ¼ ﻭ½ﺃﻧﻰ¼ ﻭ½ﺃﻳﻦ¼ ﻭ½ﺇﻥ¼ ﺷﺮﻃﻴﺎﺕٍ ﻛﻤﺎ ﺗﻘﻮﻝ½ :ﺇﺫﺍ ﻣﺎ ﺻﻤﺖ
ﺻﻤﺖ¼ ،ﻭﻛﺬﺍ ﺍﻟﺒﻮﺍﻗﻲ ،ﻭﺑﻌﺪ ﺑﻌﺾ ﺣﺮﻭﻑ ﺍﻟﹾﺠﺮ ﳓﻮ :ﻗﻮﻟﻪ ﺗﻌﺎﱃ: )(٣
﴿ﻓﹶﺒِﻤﺎ ﺭﺣﻤﺔٍ ﻣﻦ ﺍﻟﻠﹼﻪِ﴾]ﺁﻝ ﻋﻤﺮﺍﻥ [١٥٩ :ﻭ﴿ﻋﻤﺎ ﻗﹶﻠِﻴﻞٍ ﻟﹶﻴﺼﺒِﺤﻦ ﻧﺎﺩِﻣِﲔ﴾ ]ﺍﳌﺆﻣﻨﻮﻥ .[٤٠ :ﻭ﴿ﻣِﻤﺎ ﺧﻄِﻴﺌﹶﺎﺗِﻬِﻢ ﺃﹸﻏﹾﺮِﻗﹸﻮﺍ ﻓﹶﺄﹸﺩﺧِﻠﹸﻮﺍ ﻧﺎﺭﺍﹰ﴾]ﻧﻮﺡ ،[٢٥ :
ﻭ½ﺯﻳﺪ ﺻﺪﻳﻘﻲ ﻛﻤﺎ ﺃﻥﹼ ﻋﻤﺮﻭﺍﹰ ﺃﺧﻲ¼ ،ﻭﻻ ﺗﺰﺍﺩ ﻣﻊ ﺍﻟﻮﺍﻭ ﺑﻌﺪ ﺍﻟﻨﻔﻲ ﳓﻮ: )(٤
ﺍﻟﹾﺒﺸِﲑ]﴾ﻳﻮﺳﻒ.[٩٦ :
) (١ﻗﻮﻟﻪ] :ﻭﺑﲔ ½ﻟﻮ¼ ...ﺇﱁ[ ﺃﻱ :ﻭﺗﺰﺍﺩ ½ﺃﻥ¼ ﺍﳌﻔﺘﻮﺣﺔ ﺑﲔ ½ﻟﻮ¼ ﻭﺑﲔ ﺍﻟﻘﺴﻢ ﺍﳌﺘﻘﺪﻡ ﻋﻠﻴﻬﺎ ﳓﻮ½ :ﻭﺍﷲ ﺃﻥ ﻟﻮ ﻗﺎﻡ ﺯﻳﺪ ﻗﻤﺖ¼ ،ﻭﻗﻠﹼﺖ ﺯﻳﺎﺩﺎ ﻣﻊ ﻛﺎﻑ ﺍﻟﺘﺸﺒﻴﻪ ﻛﻘﻮﻝ ﺃﺭﻗﻢ ﺍﺑﻦ ﻋﻠﺒﺎﺀ ﺍﻟﻴﺸﻜﺮﻱ :ﺷﻌﺮ ﻳﻮﻡ
ﺗﻮﺍﻓِﻴﻨﺎ
ﺑِﻮﺟﻪٍ
ﻣﻘﹶﺴﻢٍ ﻛﹶﺄﹶﻥﹾ ﻇﹶﺒﻴﺔﹲ ﺗﻌﻄﹸﻮﺍ ﺇِﻟﹶﻰ ﻧﺎﺿِﺮِ ﺍﻟﺴﻠﹶﻢِ
) (٢ﻗﻮﻟﻪ] :ﻭ½ﻣﺎ¼ ﺗﺰﺍﺩ...ﺇﱁ[ ﺃﻱ :ﺯﻳﺎﺩﺓ ﺣﺎﺻﻠﺔ ﻣﻊ ½ﺇﺫﺍ¼ ﳓﻮ½ :ﺇﺫﺍ ﻣﺎ ﲣﺮﺝ ﺃﺧﺮﺝ¼ ،ﻭﻣﻊ ½ﻣﱴ¼ ﳓﻮ: ½ﻣﱴ ﻣﺎ ﺗﺬﻫﺐ ﺃﺫﻫﺐ¼ ،ﻭﻣﻊ ½ﺃﻱ ¼ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺃﻳﺎ ﻣﺎ ﺗﺪﻋﻮﺍ ﻓﹶﻠﹶﻪ ﺍﻷَﺳﻤﺎﺀ ﺍﻟﹾﺤﺴﻨﻰ﴾ ]ﺍﻹﺳﺮﺍﺀ: ،[١١٠ﻭﻣﻊ ½ﺃﻧﻰ¼ ﳓﻮ½ :ﺃﻧﻰ ﻣﺎ ﺗﻔﻌﻞ ﺃﻓﻌﻞ¼ ،ﻭﻣﻊ ½ﺃﹶﻳﻦ ¼ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﺃﹶﻳﻨﻤﺎ ﺗﻜﹸﻮﻧﻮﺍﹾ ﻳﺪﺭِﻛﻜﱡﻢ ﺍﻟﹾﻤﻮﺕ] ﴾ﺍﻟﻨﺴﺎﺀ ،[٧٨ :ﻭﻣﻊ ½ﺇﻥﹾ¼ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻓﹶﺈِﻣﺎ ﺗﺮﻳِﻦ ﻣِﻦ ﺍﻟﹾﺒﺸﺮِ﴾]ﻣﺮﱘ ،[٢٦ :ﻭﺗﺰﺍﺩ ½ﻣﺎ¼ ﻣﻊ ﻫﺬﻩ ﺍﻷﺩﻭﺍﺕ ﺣﺎﻝ ﻛﻮﺎ ﺷﺮﻃﻴﺎﺕ ﻛﻤﺎ ﻟﻌﻠﹼﻚ ﻓﻬﻤﺖ ﻣﻦ ﺍﻷﻣﺜﻠﺔ" .ﻍ" ﻭﻏﲑﻩ.
) (٣ﻗﻮﻟﻪ] :ﻭﺑﻌﺪ ...ﺇﱁ[ ﺃﻱ :ﻭﺗﺰﺍﺩ ½ﻣﺎ¼ ﺑﻌﺪ ﺑﻌﺾ ﺣﺮﻭﻑ ﺍﳉﺮ ﲰﺎﻋﺎﹰ ،ﻭﺇﻧﻤﺎ ﻗﺎﻝ½ :ﺑﻌﺪ ﺑﻌﺾ ﺣﺮﻭﻑ ﺍﳉﺮ¼؛ ﻷﻧﻬﺎ ﻻ ﺗﺰﺍﺩ ﺑﻌﺪ ﲨﻴﻊ ﺣﺮﻭﻑ ﺍﳉﺮ ،ﻭﺗﺰﺍﺩ ½ﻣﺎ¼ ﻣﻊ ﺍﳌﻀﺎﻑ ﻗﻠﻴﻼﹰ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿:ﻓﹶﻮﺭﺏ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻟﹾﺄﹶﺭﺽِ ﺇِﻧﻪ ﻟﹶﺤﻖ ﻣﺜﹾﻞﹶ ﻣﺎ ﺃﹶﻧﻜﹸﻢ ﺗﻨﻄِﻘﹸﻮﻥﹶ﴾ ]ﺍﻟﺬﺍﺭﻳﺎﺕ [٢٣ :ﻭﻗﻴﻞ :ﻛﻠﻤﺔ ½ﻣﺎ¼ ﰲ ﺍﳌﻮﺍﺿﻊ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻷﻣﺜﻠﺔ ﰲ ﺍﳌﱳ ﻧﻜﺮﺓ ﳎﺮﻭﺭﺓ ﻭﺍﺮﻭﺭ ﺑﻌﺪﻫﺎ ﺑﺪﻝ ﻣﻨﻬﺎ" .ﻱ".
) (٤ﻗﻮﻟﻪ] :ﻭ½ﻻﹶ¼ ﺗﺰﺍﺩ[ ﺃﻱ :ﻛﻠﻤﺔ ½ﻻﹶ¼ ﺗﺰﺍﺩ ﺯﻳﺎﺩﺓ ﺣﺎﺻﻠﺔ ﻣﻊ ﺍﻟﻮﺍﻭ ﺍﻟﻌﺎﻃﻔﺔ ﺑﻌﺪ ﺍﻟﻨﻔﻲ ﻟﻔﻈﺎﹰ ﺃﻭ ﻣﻌﲎ ﳓﻮ: ½ﻣﺎ ﺟﺎﺀﱐ ﺯﻳﺪ ﻭﻻ ﻋﻤﺮﻭ¼ ﻭﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻏﹶﲑِ ﺍﳌﹶﻐﻀﻮﺏِ ﻋﻠﹶﻴﻬِﻢ ﻭﻻﹶ ﺍﻟﻀﺎﻟﱢﲔ] ﴾ﺍﻟﻔﺎﲢﺔ [٧ :ﻓﺈﻥﹼ ½ﻏﲑ¼ ﲟﻌﲎ ½ﻣﺎ¼ ﺍﻟﻨﺎﻓﻴﺔ ،ﻭﺗﺰﺍﺩ ﻛﻠﻤﺔ ½ﻻﹶ¼ ﺑﻌﺪ ﺍﻟﻨﻬﻲ ﳓﻮ½ :ﻻ ﺗﻀﺮﺏ ﺯﻳﺪﺍﹰ ﻭﻻ ﻋﻤﺮﻭﺍﹰ¼" .ﻍ".
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kﻣﺎ ﺟﺎﺀﱐ ﺯﻳﺪ ﻭﻻ ﻋﻤﺮﻭ¼ ،ﻭﺑﻌﺪ ½ﺃﻥﹾ¼ ﺍﳌﺼﺪﺭﻳﺔ ﳓﻮ :ﻗﻮﻟﻪ ﺗﻌﺎﱃl: ½ )(١
﴿ﻣﺎ ﻣﻨﻌﻚ ﺃﹶﻻﱠ ﺗﺴﺠﺪ]﴾ﺍﻷﻋﺮﺍﻑ ،[١٢ :ﻭﻗﺒﻞ ﺍﻟﻘﺴﻢ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻟﹶﺎ )(٢
ﺃﹸﻗﹾﺴِﻢ ﺑِﻬﺬﹶﺍ ﺍﻟﹾﺒﻠﹶﺪِ﴾]ﺍﻟﺒﻠﺪ [١ :ﲟﻌﲎ ﺃﻗﺴﻢ ،ﻭﺃﻣﺎ ½ﻣﻦ¼ ﻭﺍﻟﺒﺎﺀ ﻭﺍﻟﻼﻡ ﻓﻘﺪ
ﻣﺮ ﺫﻛﺮﻫﺎ ﰲ ﺣﺮﻭﻑ ﺍﻟﹾﺠﺮ ﻓﻼ ﻧﻌﻴﺪﻫﺎ : .ﺣﺮﻓﺎ ﺍﻟﺘﻔﺴﲑ ﺃﻱ ﻭﺃﻥ، )(٤
)(٣
ﻓـ½ﺃﻱ¼ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﺍﺳﺄﹶﻝِ ﺍﻟﹾﻘﹶﺮﻳﺔﹶ﴾]ﻳﻮﺳﻒ [٨٢ :ﺃﻱ :ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ، )(٥
) (١ﻗﻮﻟﻪ] :ﻭﺑﻌﺪ ½ﺃﻥﹾ¼[ ﺃﻱ :ﻭﺗﺰﺍﺩ ½ﻻﹶ¼ ﺑﻌﺪ ½ﺃﻥﹾ¼ ﺍﳌﺼﺪﺭﻳﺔ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻣﺎ ﻣﻨﻌﻚ ﺃﹶﻥ ﻟﹶﺎ ﺗﺴﺠﺪ] ﴾ﺹ [٧٥ :ﺃﻱ :ﺃﻥ ﺗﺴﺠﺪ.
) (٢ﻗﻮﻟﻪ] :ﻭﻗﺒﻞ ﺍﻟﻘﺴﻢ[ ﺃﻱ :ﻭﺗﺰﺍﺩ ½ﻻﹶ¼ ﻗﺒﻞ ﺍﻟﻘﺴﻢ ﻗﻠﻴﻼﹰ ﻭﺇﻥ ﻛﺜﺮ ﺯﻳﺎﺩﺎ ﻗﺒﻞ ﺍﻟﻘﺴﻢ ﺍﻟﺬﻱ ﻛﺎﻥ ﺟﻮﺍﺑﻪ ﻧﻔﻴﺎﹰ ﻟﻺﺷﻌﺎﺭ ﺑﺄﻥﹼ ﺟﻮﺍﺑﻪ ﻧﻔﻲ ﳓﻮ½ :ﻻ ﻭﺍﷲ ﻻ ﺃﻓﻌﻠﻦ ﻛﺬﺍ¼ ،ﻭﺍﻟﺴﺮ ﰲ ﺯﻳﺎﺩﺓ ½ﻻﹶ¼ ﻗﺒﻞ ﺍﻟﻘﺴﻢ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﻇﻬﻮﺭ ﻣﻀﻤﻮﻥ ﺍﳌﻘﺴﻢ ﻋﻠﻴﻪ ﲝﻴﺚ ﻳﺴﺘﻐﲏ ﻋﻦ ﺍﻟﻘﺴﻢ ﻓﻴﱪﺯ ﺫﻟﻚ ﰲ ﺻﻮﺭﺓ ﻧﻔﻲ ﺍﻟﻘﺴﻢ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻧﻔﻴﺎﹰ ﺣﻘﻴﻘﺔ؛ ﻷﻥﹼ ﻣﻌﲎ ﺍﻟﻘﺴﻢ ﻣﻘﺼﻮﺩ ﻛﻘﻮﻝ ﺗﻌﺎﱃ﴿ :ﻟﹶﺎ ﺃﹸﻗﹾﺴِﻢ ﺑِﻬﺬﹶﺍ ﺍﻟﹾﺒﻠﹶﺪِ﴾ ]ﺍﻟﺒﻠﺪ [١ :ﻭﺷﺬﹼ ﺯﻳﺎﺩﺎ ﻣﻊ ﺍﳌﻀﺎﻑ ﻛﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ :ﺷﻌﺮ ﺑِﺈِﻓﹾﻜِﻪِ ﺣﺘﻰ ﺇِﺫﹶﺍ ﺍﻟﺼﺒﺢ ﺟﺸﺮ ﻣِﻦ ﺍﻟﺮﺟﺰِ ﻓِﻲ ﺑِﻴﺮِﻻﹶ ﺣﻮﺭٍ ﺳﺮﻯ ﻭﻣﺎ ﺷﻌﺮ ½ﺍﳊﻮﺭ¼ ﺑﻀﻢ ﺍﳊﺎﺀ :ﺍﳍﻼﻙ ،ﻭ½ﻻﹶ¼ ﺯﺍﺋﺪﺓ" .ﻱ". ) (٣ﻗﻮﻟﻪ] :ﺫﻛﺮﻫﺎ[ ﺃﻱ :ﺫﻛﺮ ﺯﻳﺎﺩﺓ ﺗﻠﻚ ﺍﳊﺮﻭﻑ ﰲ ﺣﺮﻭﻑ ﺍﳉﺮ ﻓﻼ ﻧﻌﻴﺪﻫﺎ ،ﻭﺇﻧﻤﺎ ﺧﺺ ﺯﻳﺎﺩﺓ ﻫﺬﻩ ﺍﳊﺮﻭﻑ ﺑﺎﻟﺬﻛﺮ ﻟﻜﻮﻥ ﺯﻳﺎﺩﺎ ﻛﺜﲑﺓ ﲞﻼﻑ ﺍﻟﻜﺎﻑ ﻓﺈﻧﻪ ﱂ ﻳﺬﻛﺮ ﺯﻳﺎﺩﺎ؛ ﻷﻥﹼ ﺯﻳﺎﺩﺎ ﻗﻠﻴﻠﺔ ،ﻭ½ﻣﺎ¼ ﺍﻟﻜﺎﻓﹼﺔ ﺗﺴﺘﺤﻖ ﺃﻥ ﲡﻌﻞ ﻣﻦ ﺍﳊﺮﻭﻑ ﺍﻟﺰﺍﺋﺪﺓ ﺇﻻﹼ ﺃﻢ ﱂ ﳚﻌﻠﻮﻫﺎ ﻣﻨﻬﺎ؛ ﻷﻥﹼ ﳍﺎ ﺃﺛﺮﺍﹰ ﰲ ﺍﻟﻜﻼﻡ ﻭﻫﻮ ﻛﻔﹼﻬﺎ ﻣﺎ ﳊﻘﺘﻪ ﻋﻦ ﺍﻟﻌﻤﻞ" .ﻱ". ) (٤ﻗﻮﻟﻪ] :ﺣﺮﻓﺎ ﺍﻟﺘﻔﺴﲑ[ ﺃﺻﻠﻪ½ :ﺣﺮﻓﺎﻥ¼ ﺳﻘﻄﺖ ﺍﻟﻨﻮﻥ ﺑﺎﻹﺿﺎﻓﺔ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﺇﻋﺮﺍﺏ ﻣﺎ ﺑﻌﺪ ﺣﺮﻑ ﺍﻟﺘﻔﺴﲑ ﺗﺎﺑﻊ ﳌﺎ ﻗﺒﻠﻪ ،ﻗﺎﻝ ﺍﳊﺪﻳﱯ :ﻭﻳﻌﺮﺏ ﺍﳌﻔﺴﺮ ﺑﺈﻋﺮﺍﺏ ﺍﳌﻔﺴﺮ؛ ﻷﻧﻪ ﺗﺎﺑﻊ ﻟﻪ ،ﻭﻗﺎﻝ ﺍﳌﺎﻟﻜﻲ: ½ﺃﻱ¼ ﻋﺎﻃﻔﺔ ،ﻭﻓﻴﻪ ﻧﻈﺮ؛ ﻷﻥﹼ ﻣﺎ ﺑﻌﺪ ﻫﺎ ﻳﺒﻴﻦ ﻣﺎ ﻗﺒﻠﻬﺎ ﻭﺍﻟﻌﻄﻒ ﻳﻘﺘﻀﻲ ﺍﳌﻐﺎﺋﺮﺓ" .ﻱ".
) (٥ﻗﻮﻟﻪ] :ﻓـ½ﺍﹶﻱ¼[ ﺍﻟﻔﺎﺀ ﻟﻠﺘﻔﺴﲑ ،ﻭ½ﺃﻱ¼ ﺑﻔﺘﺢ ﺍﳍﻤﺰﺓ ﻭﺳﻜﻮﻥ ﺍﻟﻴﺎﺀ ﻣﻔﺴﺮﺓ ﻟﻜﻞﹼ ﻣﺒﻬﻢ ﻣﻔﺮﺩﺍﹰ ﻛﺎﻥ ﳓﻮ: ½ﺟﺎﺀﱐ ﺯﻳﺪ ﺃﻱ :ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ¼ ﻭﻛﻘﻮﻟﻚ ﰲ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﺍﺳﺄﹶﻝِ ﺍﻟﹾﻘﹶﺮﻳﺔﹶ﴾]ﻳﻮﺳﻒ ½ :[٨٢ :ﺃﻱ: ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ¼ ﻛﺄﻧﻚ ﺗﻔﺴﺮﻩ ½ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ¼ ،ﺃﻭﲨﻠﺔ ﻛﻤﺎ ﺗﻘﻮﻝ½ :ﻗﻄﻊ ﺭﺯﻕ ﺍﻟﻠﺺ ﺃﻱ :ﻣﺎﺕ¼" .ﻍ" ﻭﻏﲑﻩ.
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kﻛﺄﻧﻚ ﺗﻔﺴﺮﻩ ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ ،ﻭ½ﺃﻥ¼ ﺇﻧﻤﺎ ﻳﻔﺴﺮ ﺑِﻬﺎ ﻓﻌﻞ ﺑِﻤﻌﲎ ﺍﻟﻘﻮﻝ ﻛﻘﻮﻟﻪl )(١
ﺗﻌﺎﱃ ﴿ :ﻭﻧﺎﺩﻳﻨﺎﻩ ﺃﹶﻥﹾ ﻳﺎ ﺇِﺑﺮﺍﻫِﻴﻢ]﴾ﺍﻟﺼﺎﻓﺎﺕ ،[١٠٤ :ﻓﻼ ﻳﻘﺎﻝ ½ :ﻗﻠﺖ :ﻟﻪ )(٢
ﺃﻥﹾ ﺍﻛﺘﺐ¼ ﺇﺫ ﻫﻮ ﻟﻔﻆ ﺍﻟﻘﻮﻝ ﻻ ﻣﻌﻨﺎﻩ : .ﺣﺮﻭﻑ ﺍﳌﺼﺪﺭ ﺛﻼﺛﺔ :ﻣﺎ )(٣
ﻭﺃﻥ ﻭﺃﻥﹼ ،ﻓﺎﻷُﻭﻟﻴﺎﻥ ﻟﻠﺠﻤﻠﺔ ﺍﻟﻔﻌﻠﻴﺔ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺿﺎﻗﹶﺖ ﻋﻠﹶﻴﻬِﻢ
ﺍﻷَﺭﺽ ﺑِﻤﺎ ﺭﺣﺒﺖ]﴾ﺍﻟﺘﻮﺑﺔ [١١٨ :ﺃﻱ :ﺑﺮﺣﺒﻬﺎ ،ﻭﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ ﺷﻌﺮ:
) (١ﻗﻮﻟﻪ] :ﻳﻔﺴﺮ ﺎ[ ﺃﻱ :ﻳﻔﺴﺮ ﺑﻜﻠﻤﺔ ½ﺃﹶﻥﹾ¼ ﺍﳌﺨﻔﹼﻔﺔ ﻣﻔﻌﻮﻝ ﻓﻌﻞ ﻫﻮ ﲟﻌﲎ ﺍﻟﻘﻮﻝ ﺳﻮﺍﺀ ﻛﺎﻥ ﺫﻟﻚ ﺍﳌﻔﻌﻮﻝ ﻣﻘﺪﺭﺍﹰ ﳓﻮ ﻗﻮﻟﻪ ﺍﷲ﴿ :ﻭﻧﺎﺩﻳﻨﺎﻩ ﺃﹶﻥﹾ ﻳﺎ ﺇِﺑﺮﺍﻫِﻴﻢ] ﴾ﺍﻟﺼﺎﻓﺎﺕ [١٠٤ :ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻧﺎﺩﻳﻨﺎﻩ﴾ ﻓﻌﻞ ﻭﻫﻮ ﲟﻌﲎ ﺍﻟﻘﻮﻝ؛ ﻷﻥﹼ ﺍﻟﻨﺪﺍﺀ ﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﺑﺎﻟﻘﻮﻝ ،ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿:ﺃﹶﻥﹾ﴾ ﻟﺘﻔﺴﲑ ﻣﻔﻌﻮﻝ ﺫﻟﻚ ﺍﻟﻔﻌﻞ ﻭﻫﻮ ½ﺑﻠﻔﻆ¼ ﺃﻭ ½ﺑﺸﻲﺀ¼ ،ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻳﺎ ﺇِﺑﺮﺍﻫِﻴﻢ ﴾ﺗﻔﺴﲑﻩ ﺃﻱ :ﻭ﴿ﻭﻧﺎﺩﻳﻨﺎﻩ ﴾ﺑﻠﻔﻆ ﻭﻫﻮ ﻗﻮﻟﻨﺎ﴿ :ﻳﺎ ﺇِﺑﺮﺍﻫِﻴﻢ ،﴾ﺃﻭ ﻇﺎﻫﺮﺍﹰ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻣﺎ ﻗﹸﻠﹾﺖ ﻟﹶﻬﻢ ﺇِﻻﱠ ﻣﺎ ﺃﹶﻣﺮﺗﻨِﻲ ﺑِﻪِ ﺃﹶﻥِ ﺍﻋﺒﺪﻭﺍﹾ ﺍﻟﻠﹼﻪ] ﴾ﺍﳌﺎﺋﺪﺓ،[١١٧ : ﻓﻘﻮﻟﻪ ﴿:ﺃﻥ ﺍﻋﺒﺪﻭﺍﹾ ﺍﻟﻠﹼﻪ ﴾ﺗﻔﺴﲑ ﻟﻠﻀﻤﲑ ﰲ ½ﺑﻪ¼ ﻭﻫﻮ ﻣﻔﻌﻮﻝ ﺑﻪ ﻇﺎﻫﺮ ﻟﻔﻌﻞ ﲟﻌﲎ ﺍﻟﻘﻮﻝ ﻭﻫﻮ ﴿ﺃﹶﻣﺮﺗﻨِﻲ﴾ ،ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺇِﺫﹾ ﺃﹶﻭﺣﻴﻨﺎ ﺇِﻟﹶﻰ ﺃﹸ ﻣﻚ ﻣﺎ ﻳﻮﺣﻰ ﺃﹶﻥِ ﺍﻗﹾﺬِﻓِﻴﻪِ ]ﻃﻪ ،﴾[٣٩ /٣٨:ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ: ﴿ﺍﻗﹾﺬِﻓِﻴﻪِ﴾ ﺗﻔﺴﲑ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻣﺎ ﻳﻮﺣﻰ﴾ ﻭﻫﻮ ﻣﻔﻌﻮﻝ ﻇﺎﻫﺮ ﻟـ½ﺃﻭﺣﻴﻨﺎ¼" .ﻍ". ) (٢ﻗﻮﻟﻪ] :ﻓﻼ ﻳﻘﺎﻝ[ ﺃﻱ :ﺇﺫﺍ ﻋﻠﻤﺖ ﺃﻥﹼ ½ﺃﻥﹾ¼ ﻳﻔﺴﺮ ﺎ ﻓﻌﻞ ﲟﻌﲎ ﺍﻟﻘﻮﻝ ﺃﻱ :ﻻ ﻳﻔﺴﺮ ﺎ ﺻﺮﻳﺢ ﺍﻟﻘﻮﻝ ﻭﻻ ﻣﺎ ﻟﻴﺲ ﲟﻌﲎ ﺍﻟﻘﻮﻝ ﻓﻼ ﻳﻘﺎﻝ½ :ﻗﻠﺖ ﻟﻪ ﺃﻥ ﺍﻛﺘﺐ¼؛ ﺇﺫ ﻫﻮ ﻟﻔﻆ ﺍﻟﻘﻮﻝ ﻻ ﻣﻌﻨﺎﻩ ،ﻭﻳﺸﺘﺮﻁ ﺃﻳﻀﺎﹰ ﻟﻜﻮﻥ ½ﺃﹶﻥﹾ¼ ﻣﻔﺴﺮﺓ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻣﺎ ﺑﻌﺪﻫﺎ ﻣﺘﻌﻠﹼﻘﺎﹰ ﲟﺎ ﻗﺒﻠﻬﺎ ﲞﱪﻳﺔ ﺃﻭ ﻋﻤﻞ ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﻭﺁﺧِﺮ ﺩﻋﻮﺍﻫﻢ ﺃﹶﻥِ ﺍﻟﹾﺤﻤﺪ ﻟِﻠﹼﻪِ ﺭﺏ ﺍﻟﹾﻌﺎﻟﹶﻤِﲔ] ﴾ﻳﻮﻧﺲ [١٠ :ﻟﻴﺴﺖ ½ﺃﻥﹾ¼ ﻓﻴﻪ ﻣﻔﺴﺮﺓ؛ ﻟﻜﻮﻥ ﻣﺎ ﺑﻌﺪﻫﺎ ﺧﱪﺍﹰ ﻟِﻤﺎ ﻗﺒﻠﻬﺎ" .ﻍ". ) (٣ﻗﻮﻟﻪ] :ﺣﺮﻭﻑ ﺍﳌﺼﺪﺭ[ ﺃﻱ :ﺍﳊﺮﻭﻑ ﺍﻟﹼﱵ ﲡﻌﻞ ﻣﺪﺧﻮﳍﺎ ﰲ ﺣﻜﻢ ﺍﳌﺼﺪﺭ ،ﻓﺈﺿﺎﻓﺔ ﺍﳊﺮﻭﻑ ﺇﱃ ﺍﳌﺼﺪﺭ ﻷﺩﱏ ﻣﻼﺑﺴﺔ ،ﻭﻫﻲ ﺛﻠﺜﺔ½ :ﻣﺎ¼ ﻭ½ﺃﻥﹾ¼ ﺍﳌﻔﺘﻮﺣﺔ ﺍﳌﺨﻔﹼﻔﺔ ﻭ½ﺃﻥﹼ¼ ﺍﳌﻔﺘﻮﺣﺔ ﺍﳌﺸﺪﺩﺓ ،ﻓﻸُﻭﻟﻴﺎﻥ ﺃﻱ½ :ﻣﺎ¼ ﻭ½ﺃﻥﹾ¼ ﻟﻠﺠﻤﻠﺔ ﺍﻟﻔﻌﻠﻴﺔ ﺃﻱ :ﻻ ﺗﺪﺧﻼﻥ ﺇﻻﹼ ﻋﻠﻰ ﺍﳉﻤﻠﺔ ﺍﻟﻔﻌﻠﻴﺔ ﻓﺘﺠﻌﻼﺎ ﰲ ﺣﻜﻢ ﺍﳌﺼﺪﺭ، ﻭﺍﺧﺘﺼﺎﺹ ½ﻣﺎ¼ ﺍﳌﺼﺪﺭﻳﺔ ﺑﺎﻟﻔﻌﻠﻴﺔ ﺇﻧﻤﺎ ﻫﻮ ﻋﻨﺪ ﺳﻴﺒﻮﻳﻪ ،ﻭﺟﻮﺯ ﻏﲑﻩ ﺑﻌﺪﻫﺎ ﺍﻻﲰﻴﺔ ،ﻭﻗﺎﻝ ﺍﻟﺮﺿﻲ: ﻭﻫﻮ ﺍﳊﻖ ﻭﺇﻥ ﻛﺎﻥ ﻗﻠﻴﻼﹰ ﻛﻤﺎ ﻭﻗﻊ ﰲ ﻛﺘﺎﺏ "ﺞ"½ :ﺑﻘﹶﻮﺍ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﺎ ﺍﻟﺪﻧﻴﺎ ﺑﺎﻗﻴﺔ¼ ﻓﻜﻠﻤﺔ ½ﻣﺎ¼ ﺟﻌﻠﺖ ﻫﺬﻩ ﺍﳉﻤﻠﺔ ﰲ ﺣﻜﻢ ﺍﳌﺼﺪﺭ ﺍﻟﹼﺬﻱ ﻫﻮ ﻣﺼﺪﺭ ﺧﱪﻫﺎ ،ﺃﻱ :ﺑﻘﻲ ﳍﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﺪﺓ ﺑﻘﺎﺀ ﺍﻟﺪﻧﻴﺎ ،ﻭﺗﻘﺪﻳﺮ ﺍﳌﺪﺓ ﻟﻜﻮﻥ ﺍﻟﺰﻣﺎﻥ ﻭﺍﻟﻮﻗﺖ ﺷﺎﺋﻌﺎﹰ ﻣﻨﻬﻢ" .ﺭﺽ" ﻭﻏﲑﻩ.
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ﻳﺴِﺮ ﺍﻟﹾﻤﺮﺀَ ﻣﺎ ﺫﹶﻫﺐ ﺍﻟﻠﹶﻴﺎﻟِﻲ ﻭﻛﹶﺎﻥﹶ ﺫﹶﻫﺎﺑﻬﻦ ﻟﹶﻪ ﺫﹶﻫﺎﺑﺎ
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ﻭ½ﺃﻥﹾ¼ ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻓﹶﻤﺎ ﻛﹶﺎﻥﹶ ﺟﻮﺍﺏ ﻗﹶﻮﻣِﻪِ ﺇِﻟﱠﺎ ﺃﹶﻥ ﻗﹶﺎﻟﹸﻮﺍ﴾]ﺍﻟﻨﻤﻞ[٥٦ : ﺃﻱ :ﻗﻮﳍﻢ ،ﻭ½ﺃﻥﹼ¼ ﻟﻠﺠﻤﻠﺔ ﺍﻻﲰﻴﺔ ﳓﻮ½ :ﻋﻠﻤﺖ ﺃﻧﻚ ﻗﺎﺋﻢ¼ ﺃﻱ :ﻗﻴﺎﻣﻚ. )(١
:ﺣﺮﻭﻑ ﺍﻟﺘﺤﻀﻴﺾ ﺃﺭﺑﻌﺔ :ﻫﻼﹼ ﻭﺃﻻﹼ ﻭﻟﻮﻻ ﻭﻟﻮﻣﺎ ،ﻟﹶﻬﺎ ﺻﺪﺭ )( ٣
)( ٢
ﺍﻟﻜﻼﻡ ،ﻭﻣﻌﻨﺎﻫﺎ ﺣﺾ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﺇﻥ ﺩﺧﻠﺖ ﻋﻠﻰ ﺍﳌﻀﺎﺭﻉ ﳓﻮ½ :ﻫﻼﹼ )(٤
ﺗﺄﻛﻞ¼ ،ﻭﻟﻮﻡ ﺇﻥ ﺩﺧﻠﺖ ﻋﻠﻰ ﺍﳌﺎﺿﻲ ﳓﻮ½ :ﻫﻼﹼ ﺿﺮﺑﺖ ﺯﻳﺪﺍﹰ¼،
ﻭﺣﻴﻨﺌﺬ ﻻ ﺗﻜﻮﻥ ﲢﻀﻴﻀﺎﹰ ﺇﻻﹼ ﺑﺎﻋﺘﺒﺎﺭ ﻣﺎ ﻓﺎﺕ ،ﻭﻻ ﺗﺪﺧﻞ ﺇﻻﹼ ﻋﻠﻰ )(٥
ﺍﻟﻔﻌﻞ ﻛﻤﺎ ﻣﺮ ،ﻭﺇﻥ ﻭﻗﻊ ﺑﻌﺪﻫﺎ ﺍﺳﻢ ﻓﺒﺈﺿﻤﺎﺭ ﻓﻌﻞ ﻛﻤﺎ ﺗﻘﻮﻝ ﻟِﻤﻦ ﺿﺮﺏ )(٦
) (١ﻗﻮﻟﻪ] :ﻟﻠﺠﻤﻠﺔ ...ﺇﱁ[ ﺃﻱ½ :ﺃﻥﹼ¼ ﺍﳌﻔﺘﻮﺣﺔ ﺍﳌﺸﺪﺩﺓ ﳐﺘﺼﺔ ﻟﻠﺠﻤﻠﺔ ﺍﻻﲰﻴﺔ ﻓﺘﺪﺧﻞ ﻋﻠﻴﻬﺎ ﻭﲡﻌﻠﻬﺎ ﰲ ﺣﻜﻢ ﺍﳌﺼﺪﺭ ،ﻭﺍﺧﺘﺼﺎﺻﻬﺎ ﺑﺎﻻﲰﻴﺔ ﺇﺫﺍ ﱂ ﺗﻜﻦ ﳐﻔﹼﻔﺔ ﻭﱂ ﻳﻠﺤﻘﻬﺎ ½ﻣﺎ¼ ﺍﻟﻜﺎﻓﹼﺔ ﺃﻣﺎ ﺇﺫﺍ ﺧﻔﹼﻔﺖ ﺃﻭ ﳊﻘﺘﻬﺎ ½ﻣﺎ¼ ﺍﻟﻜﺎﻓﹼﺔ ﻓﻴﺠﻮﺯ ﺑﻌﺪﻫﺎ ﺍﻻﲰﻴﺔ ﻭﺍﻟﻔﻌﻠﻴﺔ" .ﻱ". ) (٢ﻗﻮﻟﻪ] :ﺣﺮﻭﻑ ﺍﻟﺘﺤﻀﻴﺾ[ ﺃﻱ :ﺍﳊﺮﻭﻑ ﺍﻟﹼﱵ ﺗﺪﻝﹼ ﻋﻠﻰ ﺍﻟﺘﺤﻀﻴﺾ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﺍﻵﰐ ﳓﻮ½ :ﻫﻼﹼ ﺗﺘﻮﺏ ﻗﺒﻞ ﺍﳌﻮﺕ¼ ،ﻭﺍﻟﺘﺤﻀﻴﺾ ﻣﺼﺪﺭ ﻣﻦ ½ﺍﻟﺘﻔﻌﻴﻞ¼ ،ﻭﺍﳊﺾ ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﻃﻠﺒﻪ ﻭﺍﳊﺚﹼ ﻋﻠﻴﻪ. ) (٣ﻗﻮﻟﻪ] :ﳍﺎ[ ﺃﻱ :ﳊﺮﻭﻑ ﺍﻟﺘﺤﻀﻴﺾ ﺻﺪﺭ ﺍﻟﻜﻼﻡ؛ ﻷﻧﻬﺎ ﺗﺪﻝﹼ ﻋﻠﻰ ﺃﺣﺪ ﺃﻧﻮﺍﻉ ﺍﻟﻜﻼﻡ ﻭﻫﻮ ﺍﻟﺘﺤﻀﻴﺾ ﻓﺘﺼﺪﺭ ﻟﺘﺪﻝﹼ ﻋﻠﻰ ﻛﻮﻥ ﺍﻟﻜﻼﻡ ﻣﻦ ﺫﻟﻚ ﺍﻟﻨﻮﻉ ﻣﻦ ﺃﻭﻝ ﺍﻷﻣﺮ.
) (٤ﻗﻮﻟﻪ] :ﺣﺾ ﻋﻠﻰ ﺍﻟﻔﻌﻞ[ ﺃﻱ :ﻃﻠﺒﻪ ﻭﺍﳊﺚﹼ ﻋﻠﻴﻪ ،ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﺛﺎﺑﺖ ﻓﻴﻬﺎ ﺇﺫﺍ ﺩﺧﻠﺖ ﺗﻠﻚ ﺍﳊﺮﻭﻑ ﻋﻠﻰ ﺍﳌﻀﺎﺭﻉ ،ﻭﺇﻥ ﺩﺧﻠﺖ ﻋﻠﻰ ﺍﳌﺎﺿﻲ ﻓﻤﻌﻨﺎﻫﺎ ﻟﻮﻡ. ) (٥ﻗﻮﻟﻪ] :ﺣﻴﻨﺌﺬ[ ﺃﻱ :ﺣﲔ ﺇﺫﺍ ﺩﺧﻠﺖ ﻫﺬﻩ ﺍﳊﺮﻭﻑ ﻋﻠﻰ ﺍﳌﺎﺿﻲ ﻻ ﻳﻜﻮﻥ ﻣﻌﻨﺎﻫﺎ ﲢﻀﻴﻀﺎﹰ ﺇﻻﹼ ﺑﺎﻋﺘﺒﺎﺭ ﻣﺎ ﻓﺎﺕ ﻣﻦ ﺍﻟﻔﻌﻞ ﺣﻴﺚ ﳝﻜﻦ ﺗﺪﺍﺭﻛﻪ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ،ﻓﻜﺄﺎ ﻣﻦ ﺣﻴﺚ ﺍﳌﻌﲎ ﻟﻠﺘﺤﻀﻴﺾ ﻋﻠﻰ ﻓﻌﻞ ﻣﺜﻞ ﻣﺎ ﻓﺎﺕ.
) (٦ﻗﻮﻟﻪ] :ﺇﻻﹼ ﻋﻠﻰ ﺍﻟﻔﻌﻞ[ ﻟﻔﻈﺎﹰ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﻔﻌﻞ ﳓﻮ½ :ﻫﻼﹼ ﺿﺮﺑﺖ ﺯﻳﺪﺍﹰ¼ ﺃﻭ ﺗﻘﺪﻳﺮﺍﹰ ﳓﻮ ﻗﻮﻟﻚ ﳌﻦ ﺿﺮﺏ ﻗﻮﻣﺎﹰ ﺳﻮﻯ ﺯﻳﺪ ﻣﻨﻬﻢ½ :ﻫﻼﹼ ﺯﻳﺪﺍﹰ¼ ﺃﻱ½ :ﻫﻼﹼ ﺿﺮﺑﺖ ﺯﻳﺪﺍﹰ¼؛ ﻭﺫﻟﻚ ﻷﻥﹼ ﺍﻟﺘﺤﻀﻴﺾ ﻭﺍﳊﺚﹼ ﺇﻧﻤﺎ ﻳﺘﻌﻠﹼﻖ ﺑﺎﻟﻔﻌﻞ.
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kﻗﻮﻣﺎﹰ½ :ﻫﻼﹼ ﺯﻳﺪﺍﹰ¼ ﺃﻱ :ﻫﻼﹼ ﺿﺮﺑﺖ ﺯﻳﺪﺍﹰ ،ﻭﲨﻴﻌﻬﺎ ﻣﺮﻛﹼﺒﺔ ﺟﺰﺅﻫﺎ ﺍﻟﺜﺎﱐl )(١
ﺣﺮﻑ ﺍﻟﻨﻔﻲ ﻭﺍﻷﻭﻝ ﺣﺮﻑ ﺍﻟﺸﺮﻁ ﺃﻭ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺃﻭ ﺣﺮﻑ ﺍﳌﺼﺪﺭ، ﻭﻟـ½ﻟﻮﻻ¼ ﻣﻌﲎ ﺁﺧﺮ ﻫﻮ ﺍﻣﺘﻨﺎﻉ ﺍﳉﻤﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻟﻮﺟﻮﺩ ﺍﳉﻤﻠﺔ ﺍﻷﻭﱃ )(٢
ﳓﻮ½ :ﻟﻮﻻ ﻋﻠﻲ ﳍﻠﻚ ﻋﻤﺮ¼ ،ﻭﺣﻴﻨﺌﺬ ﲢﺘﺎﺝ ﺇﱃ ﺍﳉﻤﻠﺘﲔ ﺃﻭﻻﳘﺎ )(٣
ﺍﲰﻴﺔ ﺃﺑﺪﺍﹰ : .ﺣﺮﻑ ﺍﻟﺘﻮﻗﹼﻊ ½ﻗﺪ¼ ﻭﻫﻲ ﰲ ﺍﳌﺎﺿﻲ ﻟﺘﻘﺮﻳﺐ )( ٤
ﺍﳌﺎﺿﻲ ﺇﱃ ﺍﳊﺎﻝ ﳓﻮ½ :ﻗﺪ ﺭﻛﺐ ﺍﻷﻣﲑ¼ ﺃﻱ :ﻗﹸﺒﻴﻞ ﻫﺬﺍ ،ﻭﻷﺟﻞ
ﺫﻟﻚ ﺳﻤﻴﺖ ½ﺣﺮﻑ ﺍﻟﺘﻘﺮﻳﺐ¼ ﺃﻳﻀﺎﹰ ،ﻭﻟِﻬﺬﺍ ﺗﻠﺰﻡ ﺍﳌﺎﺿﻲ ﻟﻴﺼﻠﺢ ﺃﻥ ﻳﻘﻊ )(٥
) (١ﻗﻮﻟﻪ] :ﲨﻴﻌﻬﺎ[ ﺃﻱ:ﲨﻴﻊ ﻫﺬﻩ ﺍﳊﺮﻭﻑ ﻣﺮﻛﹼﺒﺔ ﻣﻦ ﺍﳉﺰﺋﲔ ﺟﺰﺀﻫﺎ ﺍﻟﺜﺎﱐ ﺣﺮﻑ ﺍﻟﻨﻔﻲ ﰲ ﲨﻴﻌﻬﺎ، ﻭﺍﳉﺰﺀ ﺍﻷﻭﻝ ﺣﺮﻑ ﺍﻟﺸﺮﻁ ﰲ ﺑﻌﻀﻬﺎ ﻭﻫﻮ ½ﻟﹶﻮﻻﹶ¼ ﻭ½ﻟﹶﻮﻣﺎ¼ ﺃﻭ ﺣﺮﻑ ﺍﻻﺳﺘﻔﻬﺎﻡ ﰲ ﺑﻌﻀﻬﺎ ﻭﻫﻮ ½ﻫﻼﹼ¼ ﺃﻭ ﺣﺮﻑ ﺍﳌﺼﺪﺭ ﰲ ﺑﻌﻀﻬﺎ ﻭﻫﻮ ½ﺃﹶﻻﹼ¼.
) (٢ﻗﻮﻟﻪ] :ﻣﻌﲎ ﺁﺧﺮ[ ﺳﻮﻯ ﺍﻟﺘﺤﻀﻴﺾ ﻭﻫﻮ ﺍﻣﺘﻨﺎﻉ ﺍﳉﻤﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻟﻮﺟﻮﺩ ﺍﳉﻤﻠﺔ ﺍﻷﻭﱃ ﳓﻮ½ :ﻟﻮﻻ ﻋﻠ ﻲ ﳍﻠﻚ ﻋﻤﺮ¼ ،ﺃﻱ :ﻟﻮﻻ ﻋﻠﻲ ﻣﻮﺟﻮﺩﺍﹰ ﳍﻠﻚ ﻋﻤﺮ ،ﻓﻔﻴﻪ ﺇﺷﻌﺎﺭ ﺑﺎﻟﻮﺟﻮﺩ ،ﻭﺍﻟﻔﺎﺭﻕ ﺑﲔ ½ﻟﹶﻮﻻﹶ¼ ﻫﺬﻩ ﻭ½ﻟﹶﻮﻻﹶ¼ ﻟﻠﺘﺤﻀﻴﺾ ﺃﻧﻚ ﺇﺫﺍ ﻗﻠﺖ½ :ﻟﻮﻻ ﺿﺮﺑﺖ ﺯﻳﺪﺍﹰ¼ ﰎﹼ ﺍﻟﻜﻼﻡ ،ﻭﺇﺫﺍ ﻗﻠﺖ½ :ﻟﻮﻻ ﻋﻠﻲ¼ﱂ ﻳﺘﻢ ﺍﻟﻜﻼﻡ ﺣﺘﻰ ﱂ ﺗﻘﻞ½ :ﳍﻠﻚ ﻋﻤﺮ¼. ) (٣ﻗﻮﻟﻪ] :ﺣﻴﻨﺌﺬ[ ﺃﻱ :ﺣﲔ ﺇﺫﺍ ﻛﺎﻧﺖ ½ﻟﻮﻻ¼ ﻟﻠﻤﻌﲎ ﺍﻵﺧﺮ ﲢﺘﺎﺝ ﺇﱃ ﺍﳉﻤﻠﺘﲔ ﺃﻭﻻﳘﺎ ﺍﲰﻴﺔ ﺃﺑﺪﺍﹰ ﺍﲰﻴﺔ ﻛﺎﻧﺖ ﺍﻟﺜﺎﻧﻴﺔ ﺃﻭ ﻓﻌﻠﻴﺔ ،ﻭﻫﺬﺍ ﺇﺫﺍ ﻗﺪﺭ ﺧﱪ ﺍﳌﺒﺘﺪﺃ ﺍﻟﹼﺬﻱ ﺑﻌﺪ ½ﻟﻮﻻ¼ ﻛﻤﺎ ﻫﻮ ﻣﺬﻫﺐ ﺍﻟﺒﺼﺮﻳﲔ ،ﻭﺃﻣﺎ ﻋﻠﻰ ﻗﻮﻝ ﺍﻟﻜﺴﺎﺋﻲ ﻓﺎﻻﺳﻢ ﺑﻌﺪﻫﺎ ﻓﺎﻋﻞ ﻟﻔﻌﻞ ﻣﻘﺪﺭ ﻛﻤﺎ ﰲ ½ﻟﻮﻻ ﻋﻠﻲ ﳍﻠﻚ ﻋﻤﺮ¼ ﻓـ½ﻟﻮﻻ¼ ﻋﻠﻰ ﻫﺬﺍ ﻭﺇﻥ ﲢﺘﺎﺝ ﺇﱃ ﺍﳉﻤﻠﺘﲔ ﻟﻜﻦ ﻻ ﻳﻜﻮﻥ ﺃﻭﻻﳘﺎ ﺍﲰﻴﺔ ،ﻭﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ :ﻟﻮﻻ ﻫﻲ ﺍﻟﺮﺍﻓﻌﺔ ﻟﻼﺳﻢ ﺍﻟﹼﺬﻱ ﺑﻌﺪﻫﺎ" .ﻱ".
) (٤ﻗﻮﻟﻪ] :ﺣﺮﻑ ﺍﻟﺘﻮﻗﹼﻊ[ ﲰﻴﺖ ½ﻗﹶﺪ ¼ﺎ؛ ﻷﻧﻪ ﳜﱪ ﺎ ﳌﺘﻮﻗﹼﻊ ﺍﻹﺧﺒﺎﺭ ﺃﻱ :ﻳﻜﻮﻥ ﻣﺼﺪﺭﻩ ﻣﺘﻮﻗﹼﻌﺎﹰ ﻗﺒﻞ ﺍﻹﺧﺒﺎﺭ ﻟﻠﻤﺨﺎﻃﺐ ﻭﺍﻗﻌﺎﹰ ﰲ ﺍﻟﺰﻣﺎﻥ ﺍﳌﺎﺿﻲ ﺍﻟﻘﺮﻳﺐ ﻛﻤﺎ ﺗﻘﻮﻝ ﳌﻦ ﻳﺘﻮﻗﹼﻊ ﺭﻛﻮﺏ ﺍﻷﻣﲑ½ :ﻗﺪ ﺭﻛﺐ¼ ﺃﻱ :ﺣﺼﻞ ﻋﻦ ﻗﺮﻳﺐ ﻣﺎ ﻛﻨﺖ ﺗﺘﻮﻗﹼﻌﻪ ﻭﻫﻮ ﺭﻛﻮﺏ ﺍﻷﻣﲑ ،ﻭﻣﻨﻪ ﻗﻮﻝ ﺍﳌﺆﺫﹼﻥ½ :ﻗﺪ ﻗﺎﻣﺖ ﺍﻟﺼﻼﺓ¼ ﺃﻱ: ﺣﺼﻞ ﻋﻦ ﻗﺮﻳﺐ ﻣﺎ ﻛﻨﺖ ﺗﺘﻮﻗﹼﻌﻪ ﻭﻫﻮ ﻗﻴﺎﻡ ﺍﻟﺼﻼﺓ" .ﻱ" ﻭﻏﲑﻩ.
) (٥ﻗﻮﻟﻪ] :ﻷﺟﻞ ﺫﻟﻚ[ ﺃﻱ :ﻷﺟﻞ ﻛﻮﻥ ½ﻗﹶﺪ ¼ﰲ ﺍﳌﺎﺿﻲ ﻟﺘﻘﺮﻳﺐ ﺍﳌﺎﺿﻲ ﺇﱃ ﺍﳊﺎﻝ ﲰﻴﺖ ½ﺣﺮﻑ
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kﻻﹰ ،ﻭﻗﺪ ﲡﺊ ﻟﻠﺘﺄﻛﻴﺪ ﺇﺫﺍ ﻛﺎﻥ ﺟﻮﺍﺑﺎﹰ ﻟِﻤﻦ ﻳﺴﺄﻝ ½ﻫﻞ ﻗﺎﻡ ﺯﻳﺪ¼ ﺗﻘﻮﻝ½ :ﻗﺪl ﺣﺎ )(١
ﻗﺎﻡ ﺯﻳﺪ¼ ،ﻭﰲ ﺍﳌﻀﺎﺭﻉ ﻟﻠﺘﻘﻠﻴﻞ ﳓﻮ½ :ﺇﻥﹼ ﺍﻟﻜﹶﺬﻭﺏ ﻗﺪ ﻳﺼﺪﻕ¼ ﻭ½ﺇﻥﹼ )(٢
ﺍﻟﹾﺠﻮﺍﺩ ﻗﺪ ﻳﺒﺨﻞ¼ ،ﻭﻗﺪ ﲡﻲﺀ ﻟﻠﺘﺤﻘﻴﻖ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻗﹶﺪ ﻳﻌﻠﹶﻢ ﺍﻟﻠﱠﻪ )(٣
ﺍﻟﹾﻤﻌﻮﻗِﲔ]﴾ﺍﻷﺣﺰﺍﺏ ،[١٨ :ﻭﳚﻮﺯ ﺍﻟﻔﺼﻞ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﻟﻔﻌﻞ ﺑﺎﻟﻘﺴﻢ ﳓﻮ½ :ﻗﺪ )(٤
ﻭﺍﷲ ﺃﺣﺴﻨﺖ¼ ،ﻭﻗﺪ ﳛﺬﻑ ﺍﻟﻔﻌﻞ ﺑﻌﺪ ½ﻗﺪ¼ ﻋﻨﺪ ﺍﻟﻘﺮﻳﻨﺔ ﻛﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ ﺷﻌﺮ: ﺃﹶﻓِﺪ ﺍﻟﺘﺮﺣﻞﹸ ﻏﹶﻴﺮ ﺃﹶﻥﹼ ﺭِﻛﹶﺎﺑﻨﺎ ﻟﹶﻤﺎ ﺗﺰﻝﹾ ﺑِﺮِﺣﺎﻟِﻨﺎ ﻭﻛﹶﺄﹶﻥﹾ ﻗﹶﺪِﻥﹾ )( ٥
ﺃﻱ :ﻭﻛﺄﻥ ﻗﺪ ﺯﺍﻟﺖ .
ﺍﻟﺘﻘﺮﻳﺐ¼ ﺃﻳﻀﺎﹰ ،ﻭﳍﺬﺍ ﺃﻱ :ﻷﻥﹼ ½ﻗﹶﺪ ¼ﰲ ﺍﳌﺎﺿﻲ ﻟﺘﻘﺮﻳﺒﻪ ﺇﱃ ﺍﳊﺎﻝ ﺗﻠﺰﻡ ½ﻗﺪ¼ ﺍﳌﺎﺿﻲ ﻟﻴﺼﻠﺢ ﺍﳌﺎﺿﻲ ﺃﻥ ﻳﻘﻊ ﺣﺎﻻﹰ؛ ﻷﻥﹼ ﺍﳌﺎﺿﻲ ﺍﻟﻮﺍﻗﻊ ﺣﺎﻻﹰ ﺳﺎﺑﻖ ﻋﻠﻰ ﺯﻣﺎﻥ ﺍﻟﻌﺎﻣﻞ ﻓﺈﻧﻚ ﺇﺫﺍ ﻗﻠﺖ½ :ﺟﺎﺀ ﺯﻳﺪ ﺭﻛﺐ ﺃﺑﻮﻩ¼ ﻛﺎﻥ ﺍﻟﺮﻛﻮﺏ ﻣﻘﺪﻣﺎﹰ ﻋﻠﻰ ﺍﻲﺀ ﻭﻗﺪ ﻣﻨﻊ ﺍﺧﺘﻼﻑ ﺍﳊﺎﻝ ﻭﺍﻟﻌﺎﻣﻞ ﺯﻣﺎﻧﺎﹰ ،ﻓﺎﻟﺘﺰﻣﺖ ½ﻗﹶﺪ ¼ﺍﳌﻘﺮﺑﺔ ﻟﻠﻤﺎﺿﻲ ﺇﱃ ﺍﳊﺎﻝ ﻟﺘﻘﺮﻳﺒﻪ ﺇﱃ ﺯﻣﺎﻥ ﺍﻟﻌﺎﻣﻞ ﻓﻴﺘﺤﺪ ﺯﻣﺎﻤﺎ ﺣﻜﻤﺎﹰ؛ ﻷﻥﹼ ﺍﻟﻘﺮﻳﺐ ﻣﻦ ﺍﻟﺸﻲﺀ ﻳﻌﻄﻰ ﺣﻜﻤﻪ.
) (١ﻗﻮﻟﻪ] :ﺇﺫﺍ ﻛﺎﻥ[ ﺃﻱ :ﺇﺫﺍ ﻛﺎﻥ ﻣﺎ ﺩﺧﻞ ﻋﻠﻴﻪ ½ﻗﹶﺪ ¼ﺟﻮﺍﺑﺎﹰ ﳌﻦ ﻳﺴﺄﻝ ﻭﻳﻘﻮﻝ½ :ﻫﻞ ﻗﺎﻡ ﺯﻳﺪ¼ ﺗﻘﻮﻝ ﺟﻮﺍﺑﺎﹰ ﻟﻪ½ :ﻗﺪ ﻗﺎﻡ ﺯﻳﺪ¼.
) (٢ﻗﻮﻟﻪ] :ﻭﰲ ﺍﳌﻀﺎﺭﻉ[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﰲ ﺍﳌﺎﺿﻲ¼ ﺃﻱ :ﺇﺫﺍ ﺩﺧﻠﺖ ½ﻗﹶﺪ ¼ﰲ ﺍﳌﻀﺎﺭﻉ ﺗﻜﻮﻥ ﻟﻠﺘﻘﻠﻴﻞ ،ﻭﻗﺪ ﺗﻜﻮﻥ ﻟﻠﺘﻜﺜﲑ ﰲ ﻣﻘﺎﻡ ﺍﳌﺪﺡ ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻗﹶﺪ ﻳﻌﻠﹶﻢ ﺍﻟﻠﱠﻪ ﺍﻟﱠﺬِﻳﻦ ﻳﺘﺴﻠﱠﻠﹸﻮﻥﹶ ﻣِﻨﻜﹸﻢ ﻟِﻮﺍﺫﺍﹰ﴾]ﺍﻟﻨﻮﺭ" [٦٣ :ﻍ". ) (٣ﻗﻮﻟﻪ] :ﻭﻗﺪ ﲡﺊ[ ﺃﻱ :ﻗﺪ ﲡﺊ ½ﻗﹶﺪ ¼ﻟﻠﺘﺤﻘﻴﻖ ﳎﺮﺩﺓ ﻋﻦ ﻣﻌﲎ ﺍﻟﺘﻘﻠﻴﻞ ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻗﹶﺪ ﻧﺮﻯ ﺗﻘﹶﻠﱡﺐ ﻭﺟﻬِﻚ ﻓِﻲ ﺍﻟﺴﻤﺎﺀ﴾ ]ﺍﻟﺒﻘﺮﺓ [١٤٤ :ﻷﻥﹼ ﺍﻟﻔﺎﻋﻞ ﻫﻮ ﺍﻟﻮﺍﺟﺐ ﺗﻌﺎﱃ ﻓﻼ ﻳﺼﺢ ﺍﻟﺘﻘﻠﻴﻞ ﻫﻬﻨﺎ.
) (٤ﻗﻮﻟﻪ] :ﺑﻴﻨﻬﺎ ..ﺇﱁ[ ﺃﻱ :ﺑﲔ ½ﻗﺪ¼ ﻭﺑﲔ ﻓﻌﻠﻪ ﺑﺎﻟﻘﺴﻢ ﳓﻮ ﻗﻮﻟﻪ :ﻉ ½ﻭﺍﷲ ﻭﻗﺪ ﻟﻌﻤﺮﻱ ﺑﺖ ﺳﺎﻫﺮﺍﹰ¼– . ﺍﻟﺴﻬﺮ½ :ﰊ ﺧﻮﺍﺏ ﺷﺪﻥ¼.-
) (٥ﻗﻮﻟﻪ] :ﺃﻓﺪ ...ﺇﱁ[ ﺍﻟﺒﻴﺖ ﻟﻠﻨﺎﺑﻐﺔ ،ﻭﻗﻮﻟﻪ½ :ﺃﻓﺪ¼ ﻓﻌﻞ ﻣﺎﺽ ﻋﻠﻰ ﻭﺯﻥ ½ﻋﻠﻢ¼ ﲟﻌﲎ ½ﻗﺮﺏ¼ ﺃﻱ :ﻗﺮﺏ ﺍﺭﲢﺎﻟﻨﺎ ﺇﻻﹼ ﺃﻥﹼ ﺍﻹﺑﻞ ﺍﻟﹼﱵ ﻧﺴﲑ ﻋﻠﻴﻬﺎ ﳌﹼﺎ ﺗﺰﻝ ﺃﻱ :ﳌﹼﺎ ﺗﺬﻫﺐ ﺑﺮﺣﺎﻟﻨﺎ ﻭﻛﺄﻥﹾ ﻗﺪ ﺍﺭﲢﻠﻨﺎ ﻟﺼﺤﺔ ﻋﺰﻣﻨﺎ ﻋﻠﻰ ﺍﻻﺭﲢﺎﻝ" .ﻱ".
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:kﺣﺮﻓﺎ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺍﳍﻤﺰﺓ ﻭﻫﻞ ،ﻟﹶﻬﻤﺎ ﺻﺪﺭ ﺍﻟﻜﻼﻡ ،ﻭﺗﺪﺧﻼﻥ ﻋﻠـﻰl )(١
ﺍﳉﻤﻠﺔ ﺍﲰﻴﺔ ﻛﺎﻧﺖ ﳓﻮ½ :ﺃﺯﻳﺪ ﻗﺎﺋﻢ¼ ﺃﻭ ﻓﻌﻠﻴـﺔ ﳓـﻮ½ :ﻫـﻞ ﻗـﺎﻡ ﺯﻳـﺪ¼، ﻭﺩﺧﻮﳍﻤﺎ ﻋﻠﻰ ﺍﻟﻔﻌﻠﻴـﺔ ﺃﻛﺜـﺮ؛ ﺇﺫ ﺍﻻﺳـﺘﻔﻬﺎﻡ ﺑﺎﻟﻔﻌـﻞ ﺃﻭﱃ ،ﻭﻗـﺪ ﺗـﺪﺧﻞ )(٢
ﺍﳍﻤﺰﺓ ﰲ ﻣﻮﺍﺿﻊ ﻻ ﳚـﻮﺯ ﺩﺧـﻮﻝ ½ﻫـﻞ¼ ﻓﻴﻬـﺎ ﳓـﻮ½ :ﺃﺯﻳـﺪﺍﹰ ﺿـﺮﺑﺖ¼ )(٣
) (١ﻗﻮﻟﻪ] :ﺣﺮﻓﺎ ﺍﻻﺳﺘﻔﻬﺎﻡ[ ﺃﺻﻠﻪ½ :ﺣﺮﻓﺎﻥ¼ ﺳﻘﻄﺖ ﺍﻟﻨﻮﻥ ﺑﺎﻹﺿﺎﻓﺔ ،ﺃﻭﳍﻤﺎ :ﺍﳍﻤﺰﺓ ﻭﺍﻟﺜﺎﱐ½ :ﻫﻞﹾ¼، ﻭﳍﻤﺎ ﺻﺪﺭ ﺍﻟﻜﻼﻡ ﺃﻱ :ﻻ ﻳﺘﻘﺪﻣﻬﻤﺎ ﻣﺎ ﰲ ﺣﻴﺰﳘﺎ؛ ﻷﻧﻬﻤﺎ ﺗﺪﻻﹼﻥ ﻋﻠﻰ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻜﻼﻡ ﻭﻫﻮ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻓﺘﺼﺪﺭﺍﻥ ﻟﺘﺪﻻﹼ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺃﻭﻝ ﺍﻷﻣﺮ.
) (٢ﻗﻮﻟﻪ] :ﻭﺩﺧﻮﳍﻤﺎ[ ﺃﻱ :ﺩﺧﻮﻝ ﺣﺮﰲ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻋﻠﻰ ﺍﳉﻤﻠﺔ ﺍﻟﻔﻌﻠﻴﺔ ﺃﻭﱃ ﻣﻦ ﺩﺧﻮﳍﻤﺎ ﻋﻠﻰ ﺍﳉﻤﻠﺔ ﺍﻻﲰﻴﺔ؛ ﺇﺫ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺑﺎﻟﻔﻌﻞ ﺃﻭﱃ ﻣﻦ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺑﺎﻻﺳﻢ ،ﻭﳍﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﺑﻌﺪ ﺍﳍﻤﺰﺓ ﺍﺳﻢ ﻓﺘﻘﺪﻳﺮﻩ ﻓﺎﻋﻼﹰ ﺃﺣﺴﻦ ﻣﻦ ﺗﻘﺪﻳﺮﻩ ﻣﺒﺘﺪﺃ ﳓﻮ½ :ﺃ ﺯﻳﺪ ﻗﺎﻡ¼.
) (٣ﻗﻮﻟﻪ] :ﰲ ﻣﻮﺍﺿﻊ[ ﺃﻱ :ﰲ ﺍﳌﻮﺍﺿﻊ ﻣﻦ ﺍﻟﻜﻼﻡ ﺍﻟﹼﱵ ﻻ ﳚﻮﺯ ﺩﺧﻮﻝ ½ﻫﻞﹾ¼ ﰲ ﺗﻠﻚ ﺍﳌﻮﺍﺿﻊ ﻭﻫﻲ ﺃﺭﺑﻌﺔ ﺃﺣﺪﻫﺎ :ﺃﻥ ﺗﺪﺧﻞ ﺍﳍﻤﺰﺓ ﻋﻠﻰ ﺍﻻﺳﻢ ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﻔﻌﻞ ﳓﻮ½ :ﺃ ﺯﻳﺪﺍﹰ ﺿﺮﺑﺖ¼ ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﻘﺎﻝ: ½ﻫﻞ ﺯﻳﺪﺍﹰ ﺿﺮﺑﺖ¼؛ ﻷﻥﹼ ﺃﺻﻞ ½ﻫﻞﹾ¼ ﺃﻥ ﺗﻜﻮﻥ ﲟﻌﲎ ½ﻗﹶﺪ ¼ﻛﻤﺎ ﺟﺎﺀ ﻋﻠﻰ ﺍﻷﺻﻞ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻫﻞﹾ ﺃﹶﺗﻰ ﻋﻠﹶﻰ ﺍﻟﹾﺈِﻧﺴﺎﻥِ﴾ ]ﺍﻟﺪﻫﺮ [١ :ﺃﻱ :ﻗﺪ ﺃﺗﻰ ،ﻓﻠﻤﺎ ﻛﺎﻥ ﺃﺻﻠﻬﺎ ½ﻗﹶﺪ ¼ﻭﻫﻲ ﳐﺘﺼﺔ ﺑﺎﻟﻔﻌﻞ ﻓﺈﻥ ﺭﺃﺕ ½ﻫﻞﹾ¼ ﻓﻌﻼﹰ ﰲ ﺣﻴﺰﻫﺎ ﺗﺬﻛﹼﺮﺕ ﺍﻟﻌﻬﺪ ﺍﻟﺴﺎﺑﻖ ﻭﻫﻮﻛﻮﺎ ﲟﻌﲎ ½ﻗﺪ¼ ﻭﻣﺎﻟﺖ ﺇﻟﻴﻪ ﻓﺎﻗﺘﻀﺖ ﺍﻻﺗﺼﺎﻝ ﺑﻪ ،ﻓﻼ ﻳﻘﺎﻝ: ½ﻫﻞ ﺯﻳﺪ ﺧﺮﺝ¼ ﻭ½ﻫﻞ ﺯﻳﺪﺍﹰ ﺿﺮﺑﺖ¼ ﻛﻤﺎ ﻻ ﻳﻘﺎﻝ½ :ﻗﺪ ﺯﻳﺪ ﺧﺮﺝ¼ ﻭ½ﻗﺪ ﺯﻳﺪﺍﹰ ﺿﺮﺑﺖ¼ ،ﻭﺇﻥ ﱂ ﺗﺮ ½ﻫﻞﹾ¼ ﰲ ﺣﻴﺰﻫﺎ ﻓﻌﻼﹰ ﺗﺴﻠﹼﺖ ﻋﻦ ﺃﺻﻠﻬﺎ ﺫﺍﻫﻠﺔ ،ﻭﺍﳌﻮﺿﻊ ﺍﻟﺜﺎﱐ :ﺃﻥ ﺗﺴﺘﻌﻤﻞ ﺍﳍﻤﺰﺓ ﻟﻺﻧﻜﺎﺭ ﳓﻮ: ½ﺃﺗﻀﺮﺏ ﺯﻳﺪﺍﹰ ﻭﻫﻮ ﺃﺧﻮﻙ¼ ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﻘﺎﻝ½ :ﻫﻞ ﺗﻀﺮﺏ ﺯﻳﺪﺍﹰ ﻭﻫﻮ ﺃﺧﻮﻙ¼؛ ﻷﻥﹼ ﺍﳌﺴﺘﻔﻬﻢ ﻋﻨﻪ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﳏﺬﻭﻑ ﺃﻱ½ :ﺃ ﺗﺮﺿﻰ ﺑﻀﺮﺑﻚ ﺯﻳﺪﺍﹰ ﻭﻫﻮ ﺃﺧﻮﻙ¼ ﻓﺎﻟﻼﺋﻖ ﺑﻪ ﻣﺎ ﻫﻮ ﺃﻗﻮﻯ ﰲ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻭ½ﻫﻞﹾ¼ ﺿﻌﻴﻔﺔ ﻓﻴﻪ ﻓﻼ ﳛﺬﻑ ﻓﻌﻠﻬﺎ ،ﲞﻼﻑ ﺍﳍﻤﺰﺓ ﻓﺈﻧﻬﺎ ﻗﻮﻳﺔ ﻓﻴﻪ ،ﻭﺍﳌﻮﺿﻊ ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﺗﺴﺘﻌﻤﻞ ﺍﳍﻤﺰﺓ ﻣﻊ ½ﺃﹶﻡ ¼ﺍﳌﺘﺼﻠﺔ ﳓﻮ½ :ﺃﺯﻳﺪ ﻋﻨﺪﻙ ﺃﻡ ﻋﻤﺮﻭ¼ ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﻘﺎﻝ½ :ﻫﻞ ﺯﻳﺪ ﻋﻨﺪﻙ ﺃﻡ ﻋﻤﺮﻭ¼؛ ﻷﻥﹼ ﺍﳌﺴﺘﻔﻬﻢ ﻋﻨﻪ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻣﺘﻌﺪﺩ ﻓﺎﻟﻼﺋﻖ ﺑﻪ ﻣﺎ ﻫﻮ ﺍﻷﺻﻞ ﰲ ﺑﺎﺏ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻭﻫﻮ ﺍﳍﻤﺰﺓ ﺩﻭﻥ ½ﻫﻞﹾ¼ ،ﻭﻷﻥﹼ ½ﺃﹶﻡ ¼ﺍﳌﺘﺼﻠﺔ ﻻ ﺗﻘﺎﺑﻞ ﺇﻻﹼ ﺍﳌﻬﻤﺰﺓ ،ﻭﺍﳌﻮﺿﻊ ﺍﻟﺮﺍﺑﻊ :ﺃﻥ ﺗﺪﺧﻞ ﺍﳍﻤﺰﺓ ﻋﻠﻰ ﺣﺮﻭﻑ ﺍﻟﻌﻄﻒ ﳓﻮ½ :ﺃﹶﻭﻣﻦ ﻛﺎﻥ¼ ﻭ½ﺃﻓﻤﻦ ﻛﺎﻥ¼ ﻭ½ﺃﰒﹼ ﺇﺫﺍ ﻣﺎ ﻭﻗﻊ¼ ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﻘﺎﻝ½ :ﻫﻞ ﻭﻣﻦ
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kﺃﺗﻀﺮﺏ ﺯﻳﺪﺍﹰ ﻭﻫﻮ ﺃﺧﻮﻙ¼ ﻭ½ﺃﺯﻳـﺪ ﻋﻨـﺪﻙ ﺃﻡ ﻋﻤـﺮﻭ¼ ﻭ½ﺃﻭﻣـﻦ ﻛـﺎﻥ¼l ﻭ½ ﻭ½ﺃﻓﻤﻦ ﻛﺎﻥ¼ ﻭ½ﺃﺛﹸﻢ ﺇﺫﺍ ﻣﺎ ﻭﻗﻊ¼ ،ﻭﻻ ﺗﺴﺘﻌﻤﻞ ½ﻫﻞ¼ ﰲ ﻫـﺬﻩ ﺍﳌﻮﺍﺿـﻊ،
ﻭﻫﺎﻫﻨــﺎ ﲝــﺚ : .ﺣــﺮﻭﻑ ﺍﻟــﺸﺮﻁ :ﺇﻥ ﻭﻟــﻮ ،ﻭﺃﻣـﺎ ،ﻟﹶﻬــﺎ ﺻــﺪﺭ )(٢
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ﺍﻟﻜﻼﻡ ،ﻭﻳﺪﺧﻞ ﻛﻞﹼ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﻋﻠﻰ ﺍﳉﻤﻠﺘﲔ ﺍﲰﻴﺘﲔ ﻛﺎﻧﺘـﺎ ﺃﻭ ﻓﻌﻠﻴـﺘﲔ
ﺃﻭ ﳐﺘﻠﻔﺘﲔ ،ﻓــ½ﺇﻥ¼ ﻟﻼﺳـﺘﻘﺒﺎﻝ ﻭﺇﻥ ﺩﺧﻠـﺖ ﻋﻠـﻰ ﺍﳌﺎﺿـﻲ ﳓـﻮ½ :ﺇﻥ )(٤
ﻛﺎﻥ¼ ﻭ½ﻫﻞ ﻓﻤﻦ ﻛﺎﻥ¼ ﻭ½ﻫﻞ ﰒﹼ ﺇﺫﺍ ﻣﺎ ﻭﻗﻊ¼؛ ﻷﻥﹼ ﺍﳍﻤﺰﺓ ﺃﺻﻞ ﰲ ﺑﺎﺏ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻭﺃﺧﺼﺮ ﻣﻦ ½ﻫﻞﹾ¼ ﻓﻬﻲ ﺍﻷﻟﻴﻖ ﺑﻜﺜﺮﺓ ﺍﻻﺳﺘﻌﻤﺎﻝ ،ﻭﻋﻠﻢ ﻣﻦ ﻫﺬﺍ ﺃﻥﹼ ﺍﳍﻤﺰﺓ ﺃﻋﻢ ﺗﺼﺮﻓﺎﹰ ﰲ ﺍﻻﺳﺘﻌﻤﺎﻝ ﻣﻦ ½ﻫﻞﹾ¼" .ﻱ" ﻭﻏﲑﻩ. ) (١ﻗﻮﻟﻪ] :ﻭﻫﻬﻨﺎ[ ﺃﻱ :ﰲ ﻣﺴﺌﻠﺔ ﺩﺧﻮﻝ ﺍﳍﻤﺰﺓ ﻓﻴﻤﺎ ﻻ ﻳﺪﺧﻞ ﻓﻴﻪ ½ﻫﻞﹾ¼ ﲝﺚ ﺃﻱ :ﻛﻼﻡ ﻭﺑﻴﺎﻥ ﻳﻮﺟﺐ ﺩﺧﻮﻝ ﺍﳍﻤﺰﺓ ﰲ ﺍﳌﻮﺍﺿﻊ ﺍﳌﺬﻛﻮﺭﺓ ﺩﻭﻥ ½ﻫﻞﹾ¼ ﻭﻫﺬﺍ ﺇﺷﺎﺭﺓ ﺇﱃ ﻣﺎ ﺫﻛﺮﻧﺎ ﰲ ﺍﳊﺎﺷﻴﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻦ ﻭﺟﻮﻩ ﺩﺧﻮﻝ ﺍﳍﻤﺰﺓ ﰲ ﺍﳌﻮﺍﺿﻊ ﺍﻷﺭﺑﻌﺔ ﺩﻭﻥ ½ﻫﻞﹾ¼ ،ﻭﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﳌﺪﺍﺧﻞ ﺍﻟﹼﱵ ﺗﺪﺧﻞ ½ﻫﻞﹾ¼ ﻓﻴﻬﺎ ﻭﻻ ﳚﻮﺯ ﺩﺧﻮﻝ ﺍﳍﻤﺰﺓ ﻓﻴﻬﺎ ،ﻓﻤﻨﻬﺎ :ﺃﺎ ﲣﺘﺺ½ ﻫﻞﹾ¼ ﻟﻠﺘﻘﺮﻳﺮ ﰲ ﺍﻹﺛﺒﺎﺕ ﺩﻭﻥ ﺍﳍﻤﺰﺓ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻫﻞﹾ ﺛﹸ ﻮﺏ ﺍﻟﹾﻜﹸﻔﱠﺎﺭ ﻣﺎ ﻛﹶﺎﻧﻮﺍ ﻳﻔﹾﻌﻠﹸﻮﻥﹶ﴾ ]ﺍﳌﻄﻔﻔﲔ [٣٦ :ﺃﻱ :ﱂ ﻳﺜﻮﺏ ،ﻭﻣﻨﻬﺎ: ﺃﺎ ﺗﻔﻴﺪ ﺍﻟﻨﻔﻲ ﺣﺘﻰ ﺟﺎﺯ ﺃﻥ ﳚﺊ ﺑﻌﺪﻫﺎ ﻛﻠﻤﺔ ½ﺇﻻﹼ¼ ﻗﺼﺪﺍﹰ ﻟﻺﳚﺎﺏ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻫﻞﹾ ﺟﺰﺍﺀ ﺍﻟﹾﺈِﺣﺴﺎﻥِ ﺇِﻟﱠﺎ ﺍﻟﹾﺈِﺣﺴﺎﻥﹸ﴾ ]ﺍﻟﺮﲪﻦ [٦٠ :ﺃﻱ :ﻣﺎ ﺟﺰﺍﺀ ﺍﻹﺣﺴﺎﻥ ﺇﻻﹼ ﺍﻹﺣﺴﺎﻥ ،ﻭﻣﻨﻬﺎ :ﺃﺎ ﺗﺪﺧﻞ ﺍﻟﺒﺎﺀ ﺍﳌﺆﻛﹼﺪﺓ ﻟﻠﻨﻔﻲ ﰲ ﺧﱪ ﺍﳌﺒﺘﺪﺃ ﺍﻟﹼﺬﻱ ﺑﻌﺪ ½ﻫﻞ¼ ﳓﻮ½ :ﻫﻞ ﺯﻳﺪ ﺑﻘﺎﺋﻢ¼ ،ﻭﻋﻠﻢ ﻣﻦ ﻫﺬﺍ ﺃﻥﹼ ½ﻫﻞﹾ¼ ﺃﻋﻢ ﺗﺼﺮﻓﺎﹰ ﰲ ﺍﻻﺳﺘﻌﻤﺎﻝ ﻣﻦ ﺍﳍﻤﺰﺓ ،ﻓﻴﻜﻮﻥ ﻛﻞﹼ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﺃﻋﻢ ﻣﻦ ﺍﻵﺧﺮ ﻣﻦ ﻭﺟﻪ" .ﻱ". ) (٢ﻗﻮﻟﻪ] :ﺣﺮﻭﻑ ﺍﻟﺸﺮﻁ[ ﰲ "ﻗﻢ" :ﺍﻟﺸﺮﻁ ﺇﻟﺰﺍﻡ ﺍﻟﺸﻲﺀ ،ﻭﻧﻘﻞ ﰲ ﺍﻻﺻﻄﻼﺡ ﺇﱃ ﺗﻌﻠﻴﻖ ﺣﺼﻮﻝ ﻣﻀﻤﻮﻥ ﺍﳉﻤﻠﺔ ﲝﺼﻮﻝ ﻣﻀﻤﻮﻥ ﺍﳉﻤﻠﺔ ﺍﻷﺧﺮﻯ ﺃﻱ :ﺍﳊﺮﻭﻑ ﺍﻟﺪﺍﻟﹼﺔ ﻋﻠﻰ ﺍﻟﺘﻌﻠﻴﻖ ،ﻭﻫﻲ ﺛﻠﺜﺔ½ :ﺇِﻥﹾ¼ ﺑﻜﺴﺮ ﺍﳍﻤﺰﺓ ﻭﺳﻜﻮﻥ ﺍﻟﻨﻮﻥ ،ﻭ½ﻟﹶﻮ ¼ﺑﻔﺘﺢ ﺍﻟﻼﻡ ﻭﺳﻜﻮﻥ ﺍﻟﻮﺍﻭ ،ﻭ½ﺃﻣﺎ¼ ﺑﻔﺘﺢ ﺍﳍﻤﺰﺓ ﻭﺗﺸﺪﻳﺪ ﺍﳌﻴﻢ.
) (٣ﻗﻮﻟﻪ] :ﳍﺎ[ ﺃﻱ :ﳊﺮﻭﻑ ﺍﻟﺸﺮﻁ ﺻﺪﺭ ﺍﻟﻜﻼﻡ؛ ﻷﻧﻬﺎ ﺗﺪﻝﹼ ﻋﻠﻰ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻜﻼﻡ ﻭﻫﻮ ﺳﺒﺒﻴﺔ ﺍﻷﻭﻝ ﻟﻠﺜﺎﱐ ﻓﺘﺼﺪﺭ ﻟﺘﺪﻝﹼ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻨﻮﻉ ﻣﻦ ﺃﻭﻝ ﺍﻷﻣﺮ ﻓﻼ ﻳﺴﺘﻌﻤﻞ ﻣﺎ ﻗﺒﻠﻬﺎ ﻓﻴﻤﺎ ﺑﻌﺪﻫﺎ ﻭﻻ ﺑﺎﻟﻌﻜﺲ. "ﻍ" ﻭﻏﲑﻩ. ) (٤ﻗﻮﻟﻪ] :ﻓـ½ﺇﻥﹾ¼ ...ﺇﱁ[ ﺍﻟﻔﺎﺀ ﻟﻠﺘﻔﺼﻴﻞ ،ﻭ½ﺇﻥﹾ¼ ﻟﻼﺳﺘﻘﺒﺎﻝ ﺳﻮﺍﺀ ﺩﺧﻠﺖ ﻋﻠﻰ ﺍﳌﻀﺎﺭﻉ ﺃﻭ ﺍﳌﺎﺿﻲ ﳓﻮ½ :ﺇﻥ ﺗﻜﺮﻣﲏ ﺃﻛﺮﻣﻚ¼ ﻭ½ﺇﻥ ﺃﻛﺮﻣﺘﲏ ﺃﻛﺮﻣﺘﻚ¼ ﻓﻤﻌﲎ ﺍﳌﺜﺎﻝ ﺍﻟﺜﺎﱐ ﺑﻌﻴﻨﻪ ﻣﻌﲎ ﺍﳌﺜﺎﻝ ﺍﻷﻭﻝ ﻳﻌﲏ :ﺇﻥ ﻭﻗﻊ ﻣﻨﻚ ﺇﻛﺮﺍﻣﻲ
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kﺯﺭﺗﲏ ﺃﻛﺮﻣﺘﻚ¼ ،ﻭ½ﻟﻮ¼ ﻟﻠﻤﺎﺿﻲ ﻭﺇﻥ ﺩﺧﻠﺖ ﻋﻠﻰ ﺍﳌﻀﺎﺭﻉ ﳓـﻮ½ :ﻟـﻮl )(١
ﺗﺰﻭﺭﱐ ﺃﻛﺮﻣﺘﻚ¼ ،ﻭﻳﻠﺰﻣﻬﻤﺎ ﺍﻟﻔﻌﻞ ﻟﻔﻈﺎﹰ ﻛﻤﺎ ﻣـﺮ ،ﺃﻭ ﺗﻘـﺪﻳﺮﺍﹰ ﳓـﻮ½ :ﺇﻥ )(٢
ﺃﻧــﺖ ﺯﺍﺋــﺮﻱ ﻓﺄﻧــﺎ ﺃﻛﺮﻣــﻚ¼ ،ﻭﺍﻋﻠــﻢ ﺃﻥﹼ ½ﺇﻥﹾ¼ ﻻﺗــﺴﺘﻌﻤﻞ ﺇﻻﹼ ﰲ ﺍﻷﻣــﻮﺭ
ﺍﳌﺸﻜﻮﻛﺔ ﻓﻼ ﻳﻘﺎﻝ ½ :ﺁﺗﻴﻚ ﺇﻥ ﻃﻠﻌﺖ ﺍﻟﺸﻤﺲ¼ ،ﺑﻞ ﻳﻘﺎﻝ½ :ﺁﺗﻴﻚ ﺇﺫﺍ )(٣
ﻃﻠﻌﺖ ﺍﻟﺸﻤﺲ¼ ،ﻭ½ﻟﻮ¼ ﺗﺪﻝﹼ ﻋﻠﻰ ﻧﻔﻲ ﺍﳉﻤﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺑﺴﺒﺐ ﻧﻔﻲ ﺍﳉﻤﻠﺔ
ﺴﺪﺗﺎ﴾]ﺍﻷﻧﺒﻴـﺎﺀ: ﺍﻷﻭﱃ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻟﹶﻮ ﻛﹶﺎﻥﹶ ﻓِﻴﻬِﻤﺎ ﺁﻟِﻬـﺔﹲ ﺇِﻟﱠـﺎ ﺍﻟﻠﱠـﻪ ﻟﹶﻔﹶـ )(٤
،[٢٢ﻭﺇﺫﺍ ﻭﻗـﻊ ﺍﻟﻘـﺴﻢ ﰲ ﺃﻭﻝ ﺍﻟﻜـﻼﻡ ﻭﺗﻘـﺪﻡ ﻋﻠـﻰ ﺍﻟـﺸﺮﻁ ﳚــﺐ ﺃﻥ )(٥
ﰲ ﺍﻻﺳﺘﻘﺒﺎﻝ ﻭﻗﻊ ﻣﻨﻲ ﺃﻳﻀﺎﹰ ﺇﻛﺮﺍﻣﻚ ﻓﻴﻪ.
) (١ﻗﻮﻟﻪ] :ﻭ½ﻟﹶﻮ ¼ﻟﻠﻤﺎﺿﻲ[ ﻭﻟﻮ ﺩﺧﻠﺖ ﻋﻠﻰ ﺍﳌﻀﺎﺭﻉ ﺃﻱ :ﺳﻮﺍﺀ ﺩﺧﻠﺖ ﻋﻠﻰ ﺍﳌﺎﺿﻲ ﺃﻭ ﺍﳌﻀﺎﺭﻉ ﳓﻮ: ½ﻟﻮ ﺿﺮﺑﺘﲏ ﺿﺮﺑﺘﻚ¼ ﻭ½ﻟﻮ ﺗﻀﺮﺑﲏ ﺃﺿﺮﺑﻚ¼ ﻓﻤﻌﲎ ﺍﳌﺜﺎﻝ ﺍﻟﺜﺎﱐ ﺑﻌﻴﻨﻪ ﻣﻌﲎ ﺍﳌﺜﺎﻝ ﺍﻷﻭﻝ ،ﺃﻱ :ﻟﻮ ﻭﻗﻊ ﻣﻨﻚ ﺿﺮﰊ ﰲ ﺍﳌﺎﺿﻲ ﻓﻘﺪ ﻭﻗﻊ ﻣﻨﻲ ﺿﺮﺑﻚ ﺃﻳﻀﺎﹰ ﻓﻴﻪ ،ﻭﻗﺪ ﺗﺴﺘﻌﻤﻞ ½ﻟﹶﻮ ¼ﻟﻠﻤﺴﺘﻘﺒﻞ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ: ﴿ﻭﻷَﻣﺔﹲ ﻣﺆﻣِﻨﺔﹲ ﺧﻴﺮ ﻣﻦ ﻣﺸﺮِﻛﹶﺔٍ ﻭﻟﹶﻮ ﺃﹶﻋﺠﺒﺘﻜﹸﻢ]﴾ﺍﻟﺒﻘﺮﺓ ،[٢٢١ :ﻭﻗﺪ ﲡﺊ ﲟﻌﲎ ½ﺃﻥﹾ¼ ﺍﻟﻨﺎﺻﺒﺔ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﺩﻭﺍ ﻟﹶﻮ ﺗﺪﻫِﻦ ﻓﹶﻴﺪﻫِﻨﻮﻥﹶ﴾]ﺍﻟﻘﻠﻢ" .[٩ :ﻱ". ) (٢ﻗﻮﻟﻪ] :ﻭﻳﻠﺰﻣﻬﻤﺎ[ ﺃﻱ :ﻳﻠﺰﻡ ½ﺇﻥﹾ¼ ﻭ½ﻟﹶﻮ ¼ﺍﻟﻔﻌﻞ ﻟﻔﻈﺎﹰ ﺃﻭ ﺗﻘﺪﻳﺮﺍﹰ ﺃﻣﺎ ﻟﻔﻈﺎﹰ ﻓﻜﻤﺎ ﻣﺮ ﻣﻦ ﺍﻷﻣﺜﻠﺔ ،ﻭﺃﻣﺎ ﻣﻌﲎ ﻓﻨﺤﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﺇِﻥﹾ ﺃﹶﺣﺪ ﻣﻦ ﺍﻟﹾﻤﺸﺮِﻛِﲔ ﺍﺳﺘﺠﺎﺭﻙ] ﴾ﺍﻟﺘﻮﺑﺔ [٦ :ﺃﻱ :ﻭﺇﻥ ﺍﺳﺘﺠﺎﺭﻙ ﺃﺣﺪ ،ﻭﳓﻮ½ :ﺇﻥ ﺃﻧﺖ ﺯﺍﺋﺮﻱ ﻓﺄﻧﺎ ﺃﻛﺮﻣﻚ¼ ﺃﻱ :ﺇﻥ ﻛﻨﺖ ﺯﺍﺋﺮﻱ ...ﺇﱁ ،ﻓﻠﻤﺎ ﺣﺬﻑ ﺍﻟﻔﻌﻞ ﻭﱂ ﳚﺰ ﺍﺳﺘﻌﻤﺎﻝ ﺍﳌﺘﺼﻞ ﺑﺪﻭﻥ ﺍﳌﺘﺼﻞ ﺑﻪ ﺃﺑﺪﻝ ﺍﻟﻀﻤﲑ ﺍﳌﺘﺼﻞ ﲟﻨﻔﺼﻞ" .ﻱ".
) (٣ﻗﻮﻟﻪ] :ﻓﻼ ﻳﻘﺎﻝ ...ﺇﱁ[ ﻷﻥﹼ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳌﻘﻄﻮﻉ ﺎ ﻭﻟﻴﺲ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳌﺸﻜﻮﻛﺔ ﺍﶈﺘﻤﻠﺔ ،ﺑﻞ ﻳﻘﺎﻝ½ :ﺁﺗﻴﻚ ﺇﺫﺍ ﻃﻠﻌﺖ ﺍﻟﺸﻤﺲ¼؛ ﻷﻥﹼ ½ﺇِﺫﹶﺍ¼ ﺇﻧﻤﺎ ﺗﺴﺘﻌﻤﻞ ﰲ ﺍﻷﻣﻮﺭ ﺍﳌﻘﻄﻮﻉ ﺎ" .ﻱ". ) (٤ﻗﻮﻟﻪ] :ﻟﻮ ﻛﺎﻥ ...ﺇﱁ[ ½ﻟﹶﻮ ¼ﻫﻬﻨﺎ ﺗﺪﻝﹼ ﻋﻠﻰ ﻟﺰﻭﻡ ﺍﻟﻔﺴﺎﺩ ﻟﺘﻌﺪﺩ ﺍﻵﳍﺔ ،ﻭﺍﻟﻔﺴﺎﺩ ﻣﻨﺘﻒ ﻗﻄﻌﺎﹰ ﻓﻌﻠﻢ ﻣﻦ ﺫﻟﻚ ﺍﻧﺘﻔﺎﺀ ﺍﻟﺘﻌﺪﺩ. ) (٥ﻗﻮﻟﻪ] :ﳚﺐ ...ﺇﱁ[ ﺇﻧﻤﺎ ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﺪﺧﻮﻝ ﺣﺮﻑ ﺍﻟﺸﺮﻁ ﻣﺎﺿﻴﺎﹰ ﻟﻔﻈﺎﹰ ﺃﻭ ﻣﻌﲎ ﺇﺫﺍ ﺗﻘﺪﻡ ﺍﻟﻘﺴﻢ ﻋﻠﻰ ﺍﻟﺸﺮﻁ؛ ﻷﻧﻪ ﳌﹼﺎ ﺍﻣﺘﻨﻊ ﻋﻤﻠﻬﺎ ﰲ ﺍﳉﻮﺍﺏ ﻭﺟﺐ ﻛﻮﻥ ﺍﻟﺸﺮﻁ ﻣﺎﺿﻴﺎﹰ؛ ﻟﺌﻼﹼ ﻳﻌﻤﻞ ﻓﻴﻪ ﺃﻳﻀﺎﹰ ﻟﻴﺘﻮﺍﻓﻖ ﰲ ﻋﺪﻡ ﺍﻟﻌﻤﻞ.
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kﻳﻜﻮﻥ ﺍﻟﻔﻌﻞ ﺍﻟﹼﺬﻱ ﺗﺪﺧﻞ ﻋﻠﻴﻪ ﺣﺮﻑ ﺍﻟﺸﺮﻁ ﻣﺎﺿﻴﺎﹰ ﻟﻔﻈﺎﹰ ﳓـﻮ½ :ﻭﺍﷲ ﺇﻥl ﺃﺗﻴــﺘﲏ ﻷﻛﺮﻣﺘــﻚ¼ ،ﺃﻭ ﻣﻌــﲎ ﳓــﻮ½ :ﻭﺍﷲ ﺇﻥ ﱂ ﺗــﺄﺗﲏ ﻷﻫﺠﺮﺗــﻚ¼، ﻭﺣﻴﻨﺌﺬ ﺗﻜﻮﻥ ﺍﳉﻤﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ﰲ ﺍﻟﻠﻔﻆ ﺟﻮﺍﺑـﺎﹰ ﻟﻠﻘـﺴﻢ ﻻ ﺟـﺰﺍﺀ ﻟﻠـﺸﺮﻁ، )(١
ﻓﻠﺬﻟﻚ ﻭﺟﺐ ﻓﻴﻬﺎ ﻣﺎ ﻭﺟﺐ ﰲ ﺟﻮﺍﺏ ﺍﻟﻘـﺴﻢ ﻣـﻦ ﺍﻟـﻼﻡ ﻭﳓﻮﻫـﺎ ﻛﻤـﺎ )(٢
ﺭﺃﻳﺖ ﰲ ﺍﳌﺜﺎﻟﲔ ،ﺃﻣﺎ ﺇﻥ ﻭﻗـﻊ ﺍﻟﻘـﺴﻢ ﰲ ﻭﺳـﻂ ﺍﻟﻜـﻼﻡ ﺟـﺎﺯ ﺃﻥ ﻳﻌﺘـﱪ )(٣
ﺍﻟﻘﺴﻢ ﺑﺄﻥ ﻳﻜﻮﻥ ﺍﳉﻮﺍﺏ ﻟﻪ ﳓـﻮ½ :ﺇﻥ ﺃﺗﻴـﺘﲏ ﻭﺍﷲ ﻵﺗﻴﻨـﻚ¼ ،ﻭﺟـﺎﺯ ﺃﻥ ﻳﻠﻐﻰ ﳓﻮ½ :ﺇﻥ ﺗﺄﺗﲏ ﻭﺍﷲ ﺁﺗﻚ¼ ،ﻭ½ﺃﻣﺎ¼ ﻟﺘﻔﺼﻴﻞ ﻣﺎ ﺫﻛﺮ ﳎﻤـﻼﹰ ﳓـﻮ: )(٤
) (١ﻗﻮﻟﻪ] :ﺣﻴﻨﺌﺬ[ ﺃﻱ :ﺣﲔ ﺇﺫﺍ ﻭﻗﻊ ﺍﻟﻘﺴﻢ ﰲ ﺃﻭﻝ ﺍﻟﻜﻼﻡ ﻭﺗﻘﺪﻡ ﻋﻠﻰ ﺍﻟﺸﺮﻁ ﺗﻜﻮﻥ ﺍﳉﻤﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ﰲ ﺍﻟﻠﻔﻆ ﺟﻮﺍﺑﺎﹰ ﻟﻠﻘﺴﻢ ﻻ ﺟﺰﺍﺀ ﻟﻠﺸﺮﻁ؛ ﻟﺌﻼﹼ ﻳﻠﺰﻡ ﻛﻮﻥ ﺍﻟﻔﻌﻞ ﺍﻟﻮﺍﺣﺪ ﳎﺰﻭﻣﺎﹰ ﻭﻏﲑ ﳎﺰﻭﻡ ،ﻭﺗﻜﻮﻥ ﰲ ﺍﳌﻌﲎ ﺟﻮﺍﺑﺎﹰ ﻟﻠﻘﺴﻢ ﻭﺍﻟﺸﺮﻁ ﲨﻴﻌﺎﹰ ﺃﻣﺎ ﻛﻮﻧﻪ ﺟﻮﺍﺑﺎﹰ ﻟﻠﻘﺴﻢ ﻓﻠﻜﻮﻥ ﺍﻟﻴﻤﲔ ﻋﻠﻴﻪ ،ﻭﺃﻣﺎ ﻛﻮﻧﻪ ﺟﺰﺍﺀ ﻟﻠﺸﺮﻁ ﻓﻠﻜﻮﻧﻪ ﻣﺸﺮﻭﻃﺎﹰ ﺑﺎﻟﺸﺮﻁ.
) (٢ﻗﻮﻟﻪ] :ﻓﻠﺬﻟﻚ[ ﺃﻱ :ﻓﻸﺟﻞ ﺃﻥﹼ ﺍﳉﻤﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺣﻴﻨﺌﺬ ﺗﻜﻮﻥ ﰲ ﺍﻟﻠﻔﻆ ﺟﻮﺍﺑﺎﹰ ﻟﻠﻘﺴﻢ ﻻ ﺟﺰﺍﺀ ﻟﻠﺸﺮﻁ ﻭﺟﺐ ﻓﻴﻬﺎ ﻣﺎ ﳚﺐ ﰲ ﺟﻮﺍﺏ ﺍﻟﻘﺴﻢ ﻣﻦ ﺍﻟﻼﻡ ﻭﳓﻮﻫﺎ. ) (٣ﻗﻮﻟﻪ] :ﻭﺳﻂ ﺍﻟﻜﻼﻡ[ ﺑﺄﻥ ﻳﺘﻘﺪﻡ ﻋﻠﻴﻪ ﺍﻟﺸﺮﻁ ﺃﻭ ﻏﲑﻩ ،ﺟﺎﺯ ﺃﻥ ﻳﻌﺘﱪ ﺍﻟﻘﺴﻢ ﻭﻳﻠﻐﻰ ﺍﻟﺸﺮﻁ ﺑﺄﻥ ﻳﻜﻮﻥ ﺍﳉﻮﺍﺏ ﻟﻠﻘﺴﻢ ،ﻭﺟﺎﺯ ﺃﻥ ﻳﻠﻐﻰ ﺍﻟﻘﺴﻢ ﻭﻳﻌﺘﱪ ﺍﻟﺸﺮﻁ ﺑﺄﻥ ﻳﻜﻮﻥ ﺍﳉﻮﺍﺏ ﺟﺰﺍﺀ ﻟﻠﺸﺮﻁ. ) (٤ﻗﻮﻟﻪ½] :ﺃﻣﺎ¼ ﻟﺘﻔﺼﻴﻞ...ﺇﱁ[ ﺃﻱ :ﻟﺘﻔﺼﻴﻞ ﻣﺎ ﺃﲨﻠﻪ ﺍﳌﺘﻜﻠﹼﻢ ﰲ ﺍﻟﺬﻛﺮ ﺃﻱ :ﻣﺎ ﺫﻛﺮ ﳎﻤﻼﹰ ﻛﻘﻮﻟﻚ: ½ﺟﺎﺀﱐ ﺇﺧﻮﺗﻚ ﺃﻣﺎ ﺯﻳﺪ ﻓﺄﻛﺮﻣﺘﻪ ﻭﺃﻣﺎ ﻋﻤﺮﻭ ﻓﺄﻫﻨﺘﻪ ﻭﺃﻣﺎ ﺑﻜﺮ ﻓﺄﻋﺮﺿﺖ ﻋﻨﻪ¼ ،ﻭﻗﺪ ﳚﺊ ½ﺃﻣﺎ¼ ﻟﺘﻔﺼﻴﻞ ﻣﺎ ﺃﲨﻠﻪ ﺍﳌﺘﻜﻠﹼﻢ ﰲ ﺍﻟﺬﻫﻦ ﻭﻳﻜﻮﻥ ﻣﻌﻠﻮﻣﺎﹰ ﻟﻠﻤﺨﺎﻃﹶﺐ ﺑﻮﺍﺳﻄﺔ ﻗﺮﺍﺋﻦ ﻛﻤﺎ ﺇﺫﺍ ﺍﺑﺘﺪﺃﺕ ﺑﻘﻮﻟﻚ½ :ﺃﻣﺎ ﺯﻳﺪ ﻓﺄﻛﺮﻣﺘﻪ ...ﺇﱁ¼ ﻳﻌﻠﻢ ﺍﳌﺨﺎﻃﹶﺐ ﳎﻲﺀ ﺇﺧﻮﺗﻪ ،ﻭﻗﺪ ﲡﺊ ﻟﻼﺳﺘﻴﻨﺎﻑ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﺘﻘﺪﻣﻬﺎ ﺇﲨﺎﻝ ﻛـ½ﺃﻣﺎ¼ ﺍﻟﻮﺍﻗﻌﺔ ﰲ ﺃﻭﺍﺋﻞ ﺍﻟﻜﺘﺐ ،ﻓﺈﻥ ﻗﻠﺖ :ﺇﻥﹼ ﻛﻠﻤﺔ ½ﺃﻣﺎ¼ ﻋﻠﻰ ﻗﺴﻤﲔ :ﺗﻔﺼﻴﻠﻴﺔ ﻭﺍﺳﺘﻴﻨﺎﻓﻴﺔ ﻭﺍﻷﻭﱃ ﺷﺮﻃﻴﺔ ﻭﺍﻟﺜﺎﻧﻴﺔ ﻏﲑ ﺷﺮﻃﻴﺔ ،ﻓﻼ ﺑﺪ ﻣﻦ ﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ،ﻗﻠﻨﺎ :ﺇﻥﹼ ﻛﻮﻥ ½ﺃﻣﺎ¼ ﺷﺮﻃﻴﺔ ﻣﺸﺮﻭﻁ ﺑﺸﺮﻃﲔ: ﻟﺰﻭﻡ ﺍﻟﻔﺎﺀ ﰲ ﺟﻮﺍﺎ ،ﻭﺳﺒﺒﻴﺔ ﺍﻷﻭﻝ ﻟﻠﺜﺎﱐ" .ﺗﻚ" ﻭﻏﲑﻩ.
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kﺍﻟﻨﺎﺱ ﺳﻌﻴﺪ ﻭﺷﻘﻲ ﺃﻣﺎ ﺍﻟﺬﻳﻦ ﺳﻌﺪﻭﺍ ﻓﻔﻲ ﺍﳉﻨﺔ ﻭﺃﻣـﺎ ﺍﻟـﺬﻳﻦ ﺷـﻘﻮﺍ ﻓﻔـﻲl ½ ﺍﻟﻨﺎﺭ¼ ،ﻭﳚـﺐ ﰲ ﺟﻮﺍﺑِﻬـﺎ ﺍﻟﻔـﺎﺀ ،ﻭﺃﻥ ﻳﻜـﻮﻥ ﺍﻷﻭﻝ ﺳـﺒﺒﺎﹰ ﻟﻠﺜـﺎﱐ ،ﻭﺃﻥ )(١
ﳛﺬﻑ ﻓﻌﻠﻬﺎ ﻣﻊ ﺃﻥﹼ ﺍﻟﺸﺮﻁ ﻻ ﺑﺪ ﻟﻪ ﻣﻦ ﻓﻌﻞ ،ﻭﺫﻟﻚ ﻟﻴﻜﻮﻥ ﺗﻨﺒﻴﻬﺎﹰ ﻋﻠـﻰ )(٢
ﺃﻥﹼ ﺍﳌﻘﺼﻮﺩ ﺑِﻬﺎ ﺣﻜـﻢ ﺍﻻﺳـﻢ ﺍﻟﻮﺍﻗـﻊ ﺑﻌـﺪﻫﺎ ﳓـﻮ½ :ﺃﻣـﺎ ﺯﻳـﺪ ﻓﻤﻨﻄﻠـﻖ¼
ﺗﻘـﺪﻳﺮﻩ½ :ﻣﻬﻤــﺎ ﻳﻜــﻦ ﻣـﻦ ﺷــﻲﺀ ﻓﺰﻳــﺪ ﻣﻨﻄﻠـﻖ¼ ﻓﺤــﺬﻑ ﺍﻟﻔﻌــﻞ ﻭﺍﳉــﺎﺭ )(٣
ﻭﺍﻟﹾﻤﺠﺮﻭﺭ ﻭﺃﻗﻴﻢ ½ﺃﻣﺎ¼ ﻣﻘﺎﻡ ½ﻣﻬﻤﺎ¼ ﺣﺘﻰ ﺑﻘﻰ ½ﺃﻣﺎ ﻓﺰﻳﺪ ﻣﻨﻄﻠﻖ¼ ﻭﻟﹶﻤﺎ ﻟﹶـﻢ
ﻳﻨﺎﺳﺐ ﺩﺧﻮﻝ ﺣﺮﻑ ﺍﻟﺸﺮﻁ ﻋﻠﻰ ﻓﺎﺀ ﺍﳉﺰﺍﺀ ﻧﻘﻠﻮﺍ ﺍﻟﻔﺎﺀ ﺇﱃ ﺍﳉـﺰﺀ ﺍﻟﺜـﺎﱐ ﻭﻭﺿﻌﻮﺍ ﺍﳉﺰﺀ ﺍﻷﻭﻝ ﺑﲔ ½ﺃﻣﺎ¼ ﻭﺍﻟﻔﺎﺀ ﻋﻮﺿﺎﹰ ﻋﻦ ﺍﻟﻔﻌﻞ ﺍﻟﹾﻤﺤـﺬﻭﻑ ،ﺛﹸـﻢ
) (١ﻗﻮﻟﻪ] :ﻭﳚﺐ ﰲ ﺟﻮﺍﺎ ...ﺇﱁ[ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﺃﺷﺮﻧﺎ ﺇﻟﻴﻪ ﺁﻧﻔﺎﹰ ،ﻭﺇﻧﻤﺎ ﻭﺟـﺐ ﺍﻟﻔـﺎﺀ ﰲ ﺟـﻮﺍﺏ ½ﺃﻣـﺎ¼ ﺍﻟﺸﺮﻃﻴﺔ ﻭﺳﺒﺒﻴﺔ ﺍﻷﻭﻝ ﻟﻠﺜﺎﱐ؛ ﻷﻥﹼ ﺑﻜﻠﻴﻬﻤﺎ ﻳﻌﻠﻢ ﻛﻮﻥ ½ﺃﻣﺎ¼ ﻛﻠﻤﺔ ﺍﻟﺸﺮﻁ ﻭﻤـﺎ ﻳـﺴﺘﺪﻝﹼ ﻋﻠـﻰ ﺫﻟـﻚ، ﻭﺇﻧﻤﺎ ﱂ ﳛﻜﻢ ﺑﻜﻮﻥ ½ﺇِﺫﹶﺍ¼ ﻭ½ﺣﻴﺚﹸ¼ ﻟﻠﺸﺮﻁ ﻣﻊ ﺃﻧﻪ ﻗﺪ ﳚﺊ ﺍﻟﻔﺎﺀ ﰲ ﺟﻮﺍﻤـﺎ ﻛﻘﻮﻟـﻪ ﺗﻌـﺎﱃ﴿ :ﻓﹶـﺈِﺫﹶﺍ ﻓﹶﺮﻏﹾﺖ ﻓﹶﺎﻧﺼﺐ] ﴾ﺍﻟﺸﺮﺡ ،[٧ :ﻭﻛﻘﻮﻟﻚ½ :ﺣﻴﺚ ﺯﻳﺪ ﻟﻘﻴﺘﻪ ﻓﺄﻧﺎ ﺃﻛﺮﻣﻪ¼ ﻟﻌﺪﻡ ﻟﺰﻭﻡ ﺍﻟﻔﺎﺀ ﰲ ﺟﻮﺍﻤـﺎ، ﻓﺠﻌﻠﻮﳘﺎ ﺣﲔ ﺍﺊ ﺑﺎﻟﻔﺎﺀ ﻇﺮﻓﲔ ﺟﺎﺭﻳﲔ ﳎﺮﻯ ﺍﻟﺸﺮﻁ" .ﻱ". ) (٢ﻗﻮﻟﻪ] :ﻭﺃﻥ ﳛﺬﻑ...ﺇﱁ[ ﺃﻱ :ﻭﳚﺐ ﺃﻥ ﳛﺬﻑ ﻓﻌﻞ ½ﺃﻣﺎ¼ ﻣﻊ ﺃﻥﹼ ﺍﻟﺸﺮﻁ ﻻ ﺑﺪ ﻟﻪ ﻣﻦ ﻓﻌﻞ ﺃﻱ :ﻣﻦ ﺃﻥ ﻳﺪﺧﻞ ﺣﺮﻑ ﺍﻟﺸﺮﻁ ﻋﻠﻰ ﺍﻟﻔﻌﻞ؛ ﻭﺫﻟﻚ ﺃﻱ :ﻭﺟﻮﺏ ﺣﺬﻑ ﻓﻌﻠﻬﺎ ﻟﻴﻜﻮﻥ ﺫﻟﻚ ﺍﳊﺬﻑ ﺗﻨﺒﻴﻬﺎﹰ ﻋﻠﻰ ﺃﻥﹼ ﺍﳌﻘﺼﻮﺩ ﺑـ½ﺃﻣﺎ¼ ﺣﻜﻢ ﺍﻻﺳﻢ ﺍﻟﻮﺍﻗﻊ ﺑﻌﺪﻫﺎ ﻻ ﺍﻟﻔﻌﻞ.
) (٣ﻗﻮﻟﻪ] :ﻓﺤﺬﻑ ﺍﻟﻔﻌﻞ[ ﻭﻫﻮ ½ﻳﻜﻦ¼ ﻓﺒﻘﻲ ½ﻣﻬﻤﺎ ﻣﻦ ﺷﻲﺀ ﻓﺰﻳﺪ ﻣﻨﻄﻠﻖ¼ ﻭﺣﺬﻑ ﺃﻳﻀﺎﹰ ﺍﳉﺎﺭ ﻭﺍﺮﻭﺭ ﻭﳘﺎ ½ﻣﻦ ﺷﻲﺀ¼ ﻓﺒﻘﻲ ½ﻣﻬﻤﺎ ﻓﺰﻳﺪ ﻣﻨﻄﻠﻖ¼ ﻭﺃﻗﻴﻢ ½ﺃﻣﺎ¼ ﻣﻘﺎﻡ ½ﻣﻬﻤﺎ¼ ﻓﺼﺎﺭ½ :ﺃﻣﺎ ﻓﺰﻳﺪ ﻣﻨﻄﻠﻖ¼ ﻭﳌﹼﺎ ﱂ ﻳﻨﺎﺳﺐ ﺩﺧﻮﻝ ﺣﺮﻑ ﺍﻟﺸﺮﻁ ﻋﻠﻰ ﻓﺎﺀ ﺍﳉﺰﺍﺀ ﻗﻠﹼﺒﻮﺍ ﺍﻟﻔﺎﺀ ﻣﻦ ﺍﳉﺰﺀ ﺍﻷﻭﻝ ﺇﱃ ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ ﺃﻱ :ﻣﻦ ½ﺯﻳﺪ¼ ﺇﱃ ½ﻣﻨﻄﻠﻖ¼ ﻓﺼﺎﺭ½ :ﺃﻣﺎ ﺯﻳﺪ ﻓﻤﻨﻄﻠﻖ¼ ،ﻭﺇﻧﻤﺎ ﻭﺿﻌﻮﺍ ﺍﳉﺰﺀ ﺍﻷﻭﻝ ﺑﲔ ½ﺃﻣﺎ¼ ﻭﺑﲔ ﺍﻟﻔﺎﺀ ،ﻟﻴﻜﻮﻥ ﻋﻮﺿﺎﹰ ﻣﻦ ﺍﻟﻔﻌﻞ ﺍﶈﺬﻭﻑ ﻭﻟﺌﻼﹼ ﻳﻠﺰﻡ ﺍﻟﺘﻮﺍﱄ ﺑﻴﻨﻪ ﻭﺑﲔ ﺣﺮﰲ ﺍﻟﺸﺮﻁ ﻭﺍﳉﺰﺍﺀ" .ﻍ" ﻭﻏﲑﻩ.
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kﺫﻟﻚ ﺍﳉﺰﺀ ﺍﻷﻭﻝ ﺇﻥ ﻛـﺎﻥ ﺻـﺎﻟِﺤﺎﹰ ﻟﻼﺑﺘـﺪﺍﺀ ﻓﻬـﻮ ﻣﺒﺘـﺪﺃ ﻛﻤـﺎ ﻣـﺮ ،ﻭﺇﻻﹼl )(١
ﻓﻌﺎﻣﻠﻪ ﻣﺎ ﻳﻜﻮﻥ ﺑﻌﺪ ﺍﻟﻔﺎﺀ ﻛـ½ﺃﻣﺎ ﻳﻮﻡ ﺍﳉﻤﻌـﺔ ﻓﺰﻳـﺪ ﻣﻨﻄﻠـﻖ¼ ﻓــ½ﻣﻨﻄﻠـﻖ¼ ﻋﺎﻣـﻞ ﰲ ½ﻳــﻮﻡ ﺍﳉﻤﻌـﺔ¼ ﻋﻠــﻰ ﺍﻟﻈﺮﻓﻴـﺔ : .ﺣـﺮﻑ ﺍﻟــﺮﺩﻉ ½ﻛـﻼﹼ¼
)(٢
ﻭﺿﻌﺖ ﻟﺰﺟﺮ ﺍﳌﺘﻜﻠﹼﻢ ﻭﺭﺩﻋﻪ ﻋﻤﺎ ﻳﺘﻜﻠﹼﻢ ﺑﻪ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﺃﹶﻣـﺎ ﺇِﺫﹶﺍ ﻣـﺎ
ﺍﺑﺘﻠﹶﺎﻩ ﻓﹶﻘﹶﺪﺭ ﻋﻠﹶﻴﻪِ ﺭِﺯﻗﹶﻪ ﻓﹶﻴﻘﹸﻮﻝﹸ ﺭﺑﻲ ﺃﹶﻫﺎﻧﻦِ ﻛﹶﻠﱠﺎ﴾]ﺍﻟﻔﺠﺮ [١٦ :ﺃﻱ :ﻻ ﻳﺘﻜﻠﹼﻢ
ﺑِﻬﺬﺍ ﻓﺈﻧﻪ ﻟﻴﺲ ﻛﺬﻟﻚ ،ﻫﺬﺍ ﺑﻌﺪ ﺍﳋﱪ ،ﻭﻗﺪ ﲡﻲﺀ ﺑﻌﺪ ﺍﻷﻣﺮ ﺃﻳـﻀﺎﹰ ﻛﻤـﺎ )(٣
ﺇﺫﺍ ﻗﻴــﻞ ﻟــﻚ½ :ﺇﺿــﺮﺏ ﺯﻳــﺪﺍﹰ¼ ﻓﻘﻠــﺖ½ :ﻛ ـﻼﹼ¼ ﺃﻱ :ﻻ ﺃﻓﻌــﻞ ﻫــﺬﺍ ﻗ ـﻂﹼ،
) (١ﻗﻮﻟﻪ] :ﺫﻟﻚ ﺍﳉﺰﺀ ...ﺇﱁ[ ﺃﻱ :ﺍﻻﺳﻢ ﺍﻟﻮﺍﻗﻊ ﺑﻌﺪ ½ﺃﻣﺎ¼ ﺇﻥ ﻛﺎﻥ ﺻﺎﳊﺎﹰ ﻟﻼﺑﺘﺪﺍﺀ ﺑﺄﻥ ﱂ ﻳﻜﻦ ﻇﺮﻓﺎﹰ ﻓﻬﻮ ﻣﺒﺘﺪﺃ ﳓﻮ½ :ﺃﻣﺎ ﺯﻳﺪ ﻓﻤﻨﻄﻠﻖ¼ ،ﻭﺇﻥ ﱂ ﻳﻜﻦ ﺻﺎﳊﺎﹰ ﻟﻼﺑﺘﺪﺍﺀ ﺑﺄﻥ ﻛﺎﻥ ﻇﺮﻓﺎﹰ ﻓﻌﺎﻣﻠﻪ ﻣﺎ ﻳﻜﻮﻥ ﺑﻌﺪ ﺍﻟﻔﺎﺀ ﳓﻮ½ :ﺃﻣﺎ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻓﺰﻳﺪ ﻣﻨﻄﻠﻖ¼" .ﻍ" ﻭﻏﲑﻩ.
) (٢ﻗﻮﻟﻪ] :ﺣﺮﻑ ﺍﻟﺮﺩﻉ ½ﻛﻼﹼ¼[ ﺍﻟﺮﺩﻉ ﻫﻮ ﺍﻟﺰﺟﺮ ﻭﺍﳌﻨﻊ ،ﻭﻣﻌﲎ ½ﻛﻼﹼ¼½ :ﻟﻴﺲ ﻛﺬﻟﻚ¼ ﺃﻱ½ :ﳘﭽﻨﲔ ﻧﻴﺴﺖ¼ ،ﻭﻫﻲ ﺑﺴﻴﻄﺔ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﳉﻤﻬﻮﺭ ،ﻭﻗﺎﻝ ﺍﺑﻦ ﻳﻌﻴﺶ :ﺇﻧﻬﺎ ﻣﺮﻛﹼﺒﺔ ﻣﻦ ﻛﺎﻑ ﺍﻟﺘﺸﺒﻴﻪ ﻭ½ﻻﹶ¼ ﰒﹼ ﺷﺪﺩ ﻟﻴﺨﺮﺝ ﻋﻦ ﺍﻟﺘﺸﺒﻴﻪ ،ﻭﻫﻲ ﻣﻮﺿﻮﻋﺔ ﻟﺰﺟﺮ ﺍﳌﺘﻜﻠﹼﻢ ﻭﺭﺩﻋﻪ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﺃﹶﻣﺎ ﺇِﺫﹶﺍ ﻣﺎ ﺍﺑﺘﻠﹶﺎﻩ ﻓﹶﻘﹶﺪﺭ ﻋﻠﹶﻴﻪِ ﺭِﺯﻗﹶﻪ ﻓﹶﻴﻘﹸﻮﻝﹸ ﺭﺑﻲ ﺃﹶﻫﺎﻧﻦِ ﻛﹶﻠﱠﺎ ﺑﻞ ﻟﱠﺎ ﺗﻜﹾﺮِﻣﻮﻥﹶ ﺍﻟﹾﻴﺘِﻴﻢ]﴾ﺍﻟﻔﺠﺮ [١٧ /١٦ :ﺃﻱ :ﻻ ﻳﺘﻜﻠﹼﻢ ﺬﺍ ﻓﺈﻥﹼ ﺍﻷﻣﺮ ﻟﻴﺲ ﻛﺬﻟﻚ؛ ﻓﺈﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺗﻌﺎﱃ ﻗﺪ ﻳﻮﺳﻊ ﰲ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻰ ﻣﻦ ﻻ ﻳﻜﺮﻣﻪ ﻣﻦ ﺍﻟﻜﻔﹼﺎﺭ ﻭﻗﺪ ﻳﻀﻴﻖ ﻋﻠﻰ ﻣﻦ ﻳﻜﺮﻣﻪ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ ﻟﻼﻣﺘﺤﺎﻥ" .ﻱ".
) (٣ﻗﻮﻟﻪ] :ﻫﺬﺍ[ ﺃﻱ :ﻭﺿﻊ ½ﻛﻼﹼ¼ ﻟﺰﺟﺮ ﺍﳌﺘﻜﻠﹼﻢ ﻭﺭﺩﻋﻪ ﺛﺎﺑﺖ ﺇﺫﺍ ﺟﺎﺀﺕ ½ﻛﻼﹼ¼ ﺑﻌﺪ ﺍﳋﱪ ﻛﻤﺎ ﻣﺮ، ﻭﻗﺪ ﲡﺊ ﺑﻌﺪ ﺍﻷﻣﺮ ﺃﻳﻀﺎﹰ ﻭﺣﻴﻨﺌﺬ ﺗﻜﻮﻥ ﻟﻨﻔﻲ ﺇﺟﺎﺑﺔ ﺍﻟﻄﺎﻟﺐ ﻛﻤﺎ ﺇﺫﺍ ﻗﻴﻞ ﻟﻚ½ :ﺍﺿﺮﺏ ﺯﻳﺪﺍﹰ¼ ﻓﻘﻠﺖ½ :ﻛﻼﹼ¼ ﻧﻔﻴﺎﹰ ﻹﺟﺎﺑﺔ ﺍﻟﻀﺮﺏ ﻟﺰﻳﺪ ﺃﻱ :ﻻ ﺃﻓﻌﻞ ﻫﺬﺍ ﻗﻂﹼ ،ﻭﰲ "ﺭﺽ" :ﺃﺎ ﺗﻜﻮﻥ ﺑﻌﺪ ﺍﻷﻣﺮ ﺃﻳﻀﺎﹰ ﺭﺩﻋﺎﹰ ﻟﻠﻄﺎﻟﺐ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻗﹶﺎﻝﹶ ﺭﺏ ﺍﺭﺟِﻌﻮﻥِ ﻟﹶﻌﻠﱢﻲ ﺃﹶﻋﻤﻞﹸ ﺻﺎﻟِﺤﺎﹰ ﻓِﻴﻤﺎ ﺗﺮﻛﹾﺖ ﻛﹶﻠﱠﺎ﴾ ]ﺍﳌﺆﻣﻨﻮﻥ ،[١٠٠/٩٩ :ﻭﺍﻟﻈﺎﻫﺮ ﺍﻷﻭﻝ؛ ﻷﻥﹼ ﺍﳌﻘﺼﻮﺩ ﻧﻔﻲ ﺇﺟﺎﺑﺔ ﺍﻟﻄﺎﻟﺐ ﺇﱃ ﻣﺴﺆﻟﻪ ﻻ ﺯﺟﺮﻩ ﻋﻦ ﺍﻟﻄﻠﺐ" .ﺗﻚ".
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kﻭﻗﺪ ﲡﻲﺀ ﲟﻌﲎ ½ﺣﻘﺎ¼ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻛﹶﻠﱠﺎ ﺳﻮﻑ ﺗﻌﻠﹶﻤﻮﻥﹶ﴾ ]ﺍﻟﺘﻜـﺎﺛﺮl: )(١
،[٣ﻭﺣﻴﻨﺌﺬ ﺗﻜـﻮﻥ ﺍﲰـﺎﹰ ﻳـﺒﲎ ﻟﻜﻮﻧـﻪ ﻣـﺸﺎﺑِﻬﺎ ﻟــ½ﻛـﻼﹼ¼ ﺣﺮﻓـﺎﹰ ،ﻭﻗﻴـﻞ: )(٢
ﺗﻜﻮﻥ ﺣﺮﻓﺎﹰ ﺃﻳﻀﺎﹰ ﲟﻌﲎ ½ﺇﻥﹼ¼ ﻟﺘﺤﻘﻴﻖ ﺍﳉﻤﻠـﺔ ﳓـﻮ﴿ :ﻛﹶﻠﱠـﺎ ﺇِﻥﱠ ﺍﻟﹾﺈِﻧـﺴﺎﻥﹶ )(٣
ﻟﹶﻴﻄﹾﻐـﻰ﴾]ﺍﻟﻌﻠـﻖ [٦ :ﲟﻌـﲎ ½ﺇﻥﹼ¼ : .ﺗــﺎﺀ ﺍﻟﺘﺄﻧﻴـﺚ ﺍﻟـﺴﺎﻛﻨﺔﹸ ﺗﻠﺤــﻖ )(٤
ﺍﳌﺎﺿﻲ ﻟﺘﺪﻝﹼ ﻋﻠﻰ ﺗﺄﻧﻴﺚ ﻣﺎ ﺃﺳﻨﺪ ﺇﻟﻴﻪ ﺍﻟﻔﻌﻞ ﳓﻮ½ :ﺿﺮﺑﺖ ﻫﻨـﺪ¼ ،ﻭﻗـﺪ ﻋﺮﻓﺖ ﻣﻮﺍﺿﻊ ﻭﺟﻮﺏ...........................................
) (١ﻗﻮﻟﻪ] :ﻭﻗﺪ ﲡﺊ[ ﺃﻱ :ﻛﻠﻤﺔ ½ﻛﻼﹼ¼ ﲟﻌﲎ ½ﺣﻘﺎ¼ ،ﻭﺍﳌﻘﺼﻮﺩ ﻣﻨﻪ ﲢﻘﻴﻖ ﻣﻌﲎ ﺍﳉﻤﻠﺔ ﻣﺜﻞ ½ﺇﻥﹼ¼ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻛﹶﻠﱠﺎ ﺇِﻥﱠ ﺍﻟﹾﺈِﻧﺴﺎﻥﹶ ﻟﹶﻴﻄﹾﻐﻰ﴾ ]ﺍﻟﻌﻠﻖ" [٦ :ﻍ".
) (٢ﻗﻮﻟﻪ] :ﺣﻴﻨﺌﺬ[ ﺃﻱ :ﺣﲔ ﺇﺫﺍ ﻛﺎﻧﺖ ½ﻛﻼﹼ¼ ﲟﻌﲎ ½ﺣﻘﺎ¼ ﺗﻜﻮﻥ ﺍﲰﺎﹰ ﻻ ﺣﺮﻓﺎﹰ ،ﻭﻳﺒﲎ ﻟﻜﻮﻥ ½ﻛﻼﹼ¼ ﻫﺬﺍ ﻣﺸﺎﺑِﻬﺎﹰ ﻟـ½ﻛﻼﹼ¼ ﺣﺮﻓﺎﹰ ،ﻭﻛﺄﻥﹼ ﻗﻮﻟﻪ ﻫﺬﺍ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﺑﺎﻫﺮ ﻭﻫﻮ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ½ﻛﻼﹼ¼ ﺍﲰﺎﹰ ﻓﻠﻢ ﱂ ﻳﻌﺮﺏ؟ ﻓﺄﺟﺎﺏ ﺃﻧﻪ ﻳﺒﲎ ﻟﻜﻮﻧﻪ...ﺇﱁ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ½ﻛﻼﹼ¼ ﻭﻗﻌﺖ ﰲ ﺛﻠﺜﺔ ﻭﺛﻠﺜﲔ ﻣﻮﺿﻌﺎﹰ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﻻ ﻳﺼﺢ ﰲ ﲨﻴﻌﻬﺎ ﻛﻮﺎ ﻟﻠﺮﺩﻉ ﻓﺰﺍﺩﻭﺍ ﻣﻌﲎ ﺛﺎﻧﻴﺎﹰ ﻓﻘﺎﻝ ﺍﻟﻜﺴﺎﺋﻲ :ﺇﻧﻬﺎ ﻗﺪ ﺗﻜﻮﻥ ﲟﻌﲎ ½ﺣﻘﺎ ،ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ :ﺇﻧﻬﺎ ﻗﺪ ﺗﻜﻮﻥ ﲟﻌﲎ ½ﺇﻻﹼ¼ ﺍﻻﺳﺘﻔﺘﺎﺣﻴﺔ ،ﻭﻗﺎﻝ ﻧﺼﺮ ﺑﻦ ﴰﻴﻞ :ﺇﻧﻬﺎ ﻗﺪ ﺗﻜﻮﻥ ﺣﺮﻑ ﺟﻮﺍﺏ ﲟﻨـﺰﻟﺔ ½ﺇﻱ¼ ﻭ½ﻧﻌﻢ¼" .ﺗﻚ". ) (٣ﻗﻮﻟﻪ] :ﻭﻗﻴﻞ ﺗﻜﻮﻥ[ ﺃﻱ :ﻛﻠﻤﺔ ½ﻛﻼﹼ¼ ﺣﺮﻓﺎﹰ ﺃﻳﻀﺎﹰ ﲟﻌﲎ ½ﺇﻥﹼ¼ ﻣﻦ ﺍﳊﺮﻭﻑ ﺍﳌﺸﺒﻬﺔ ﺑﺎﻟﻔﻌﻞ ﺍﳌﻔﻴﺪﺓ ﻟﺘﺤﻘﻴﻖ ﻣﻀﻤﻮﻥ ﺍﳉﻤﻠﺔ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻛﹶﻠﱠﺎ ﺇِﻥﱠ ﺍﻟﹾﺈِﻧﺴﺎﻥﹶ ﻟﹶﻴﻄﹾﻐﻰ﴾]ﺍﻟﻌﻠﻖ ،[٦ :ﻭ½ﻛﻼﹼ¼ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿:ﰒﹼ ﻳﻄﹾﻤﻊ ﺃﹶﻥﹾ ﺃﹶﺯِﻳﺪ ﻛﹶﻠﱠﺎ ﺇِﻧﻪ ﻛﹶﺎﻥﹶ ﻟِﺂﻳﺎﺗِﻨﺎ ﻋﻨِﻴﺪﺍﹰ﴾ ]ﺍﳌﺪﺛﺮ [١٦ :ﳛﺘﻤﻞ ﺍﻟﻮﺟﻬﲔ :ﻛﻮﺎ ﻟﻠﺮﺩﻉ ﻭﲟﻌﲎ ½ﺣﻘﺎ¼" .ﻍ". ) (٤ﻗﻮﻟﻪ] :ﺗﺎﺀ ﺍﻟﺘﺄﻧﻴﺚ ﺍﻟﺴﺎﻛﻨﺔ[ ﺍﻟﺴﺎﻛﻨﺔ ﺻﻔﺔ ﺗﺎﺀ ،ﻭﺇﻧﻤﺎ ﻗﻴﺪ ﺍﻟﺘﺎﺀ ﺑﺎﻟﺴﺎﻛﻨﺔ؛ ﻷﻥﹼ ﺍﳌﺘﺤﺮﻛﺔ ﳐﺘﺼﺔ ﺑﺎﻻﺳﻢ ،ﻭﺍﳌﺮﺍﺩ ﺎ ﺍﻟﺴﺎﻛﻨﺔ ﰲ ﺃﺻﻞ ﺍﻟﻮﺿﻊ ﻭﺇﻥ ﺻﺎﺭﺕ ﻣﺘﺤﺮﻛﺔ ﺑﻌﺎﺭﺽ ﺍﻷﻟﻒ ﺑﻌﺪﻫﺎ ﳓﻮ: ½ﺿﺮﺑﺘﺎ¼ ،ﻭﻟﺬﺍ ﱂ ﻳﺮﺩ ﺍﻟﻼﻡ ﺍﶈﺬﻭﻓﺔ ﻻﻟﺘﻘﺎﺀ ﺍﻟﺴﺎﻛﻨﲔ ﰲ ﳓﻮ½ :ﺭﻣﺘﺎ¼ ﻭ½ﻏﺰﺗﺎ¼ ،ﻭﺇﻧﻤﺎ ﺃﺳﻜﻦ ﺗﺎﺀ ﺍﻟﺘﺄﻧﻴﺚ ﺍﻟﻼﺣﻘﺔ ﺑﺎﻟﻔﻌﻞ ﺍﳌﺎﺿﻲ ،ﳊﺼﻮﻝ ﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺗﺎﺀ ﺍﻻﺳﻢ ،ﺃﻭ ﻟﻜﻮﺎ ﺣﺮﻓﺎﹰ ﻭﺃﺻﻞ ﺍﳊﺮﻑ ﺍﻟﺴﻜﻮﻥ" .ﻱ".
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kﺇﳊﺎﻗﻬﺎ ،ﻭﺇﺫﺍ ﻟﻘﻴﻬﺎ ﺳﺎﻛﻦ ﺑﻌﺪﻫﺎ ﻭﺟﺐ ﲢﺮﻳﻜﻬﺎ ﺑﺎﻟﻜﺴﺮ؛ ﻷﻥﹼ ﺍﻟـﺴﺎﻛﻦl )(١
ﺇﺫﺍ ﺣﺮﻙ ﺣﺮﻙ ﺑﺎﻟﻜﺴﺮ ﳓﻮ½ :ﻗﺪ ﻗﺎﻣﺖِ ﺍﻟـﺼﻼﺓ¼ ،ﻭﺣﺮﻛﺘـﻬﺎ ﻻ ﺗﻮﺟـﺐ ﺭﺩ ﻣﺎ ﺣﺬﻑ ﻷﺟﻞ ﺳﻜﻮﻧِﻬﺎ ﻓـﻼ ﻳﻘـﺎﻝ½ :ﺭﻣـﺎﺕِ ﺍﳌـﺮﺃﺓ¼؛ ﻷﻥﹼ ﺣﺮﻛﺘـﻬﺎ
)(٢
ﻋﺎﺭﺿﻴﺔ ﻭﺍﻗﻌﺔ ﻟﺮﻓﻊ ﺍﻟﺘﻘﺎﺀ ﺍﻟﺴﺎﻛﻨﲔ ،ﻓﻘﻮﳍﻢ ½ :ﺍﳌﺮﺃﺗﺎﻥ ﺭﻣﺎﺗﺎ¼ ﺿﻌﻴﻒ، )(٣
ﻭﺃﻣﺎ ﺇﳊﺎﻕ ﻋﻼﻣﺔ ﺍﻟﺘﺜﻨﻴﺔ ﻭﲨﻊ ﺍﳌـﺬﻛﹼﺮ ﻭﲨـﻊ ﺍﳌﺆﻧـﺚ ﻓـﻀﻌﻴﻒ ،ﻓـﻼ ) (١ﻗﻮﻟﻪ] :ﻭﺇﺫﺍ ﻟﻘﻴﻬﺎ[ ﺃﻱ :ﻟﻘﻲ ﺍﻟﺘﺎﺀ ﺣﺮﻑ ﺳﺎﻛﻦ ﺑﻌﺪﻫﺎ ﻭﺟﺐ ﲢﺮﻳﻚ ﺍﻟﺘﺎﺀ ﺑﺎﻟﻜﺴﺮ ﻻ ﺑﺎﻟﻀﻢ ﺃﻭ ﺍﻟﻔﺘﺢ، ﻭﺇﻧﻤﺎ ﻭﺟﺐ ﲢﺮﻳﻜﻬﺎ ﻟﺪﻓﻊ ﺍﻟﺘﻘﺎﺀ ﺍﻟﺴﺎﻛﻨﲔ ،ﻭﺃﻣﺎ ﲢﺮﻳﻜﻬﺎ ﺑﺎﻟﻜﺴﺮ ﻓﻸﻥﹼ ﺍﻟﺴﺎﻛﻦ ﺇﺫﺍ ﺣﺮﻙ ﺣﺮﻙ ﺑﺎﻟﻜﺴﺮ؛ ﻷﻥﹼ ﺍﻟﻜﺴﺮ ﺃﺻﻞ ﰲ ﲢﺮﻳﻚ ﺍﻟﺴﺎﻛﻦ؛ ﻷﻥﹼ ﺍﻟﻜﺴﺮ ﻟﻘﻠﹼﺘﻪ ﻳﻨﺎﺳﺐ ﺍﻟﻌﺪﻡ ﻭﻫﻮ ﺍﻟﺴﻜﻮﻥ. ) (٢ﻗﻮﻟﻪ] :ﺣﺮﻛﺘﻬﺎ[ ﺃﻱ :ﺣﺮﻛﺔ ﺍﻟﺘﺎﺀ ﺑﻌﺪ ﳊﻮﻕ ﺍﻟﺴﺎﻛﻦ ﺎ ﻻ ﺗﻮﺟﺐ ﺭﺩ ﺣﺮﻑ ﺣﺬﻑ ﻟﺴﻜﻮﻥ ﺍﻟﺘﺎﺀ ،ﻓﻼ ﻳﻘﺎﻝ½ :ﺭﻣﺎﺕ ﺍﳌﺮﺃﺓ¼ ﺑﺮﺩ ﺍﻷﻟﻒ ﺍﶈﺬﻭﻓﺔ ،ﻛﺄﻧﻪ ﺃﺷﺎﺭ ﺇﱃ ﺳﺆﺍﻝ ﻣﻘﺪﺭ ﻭﻫﻮ ﺃﻥﹼ ﻋﻠﹼﺔ ﺍﳊﺬﻑ ﻭﻫﻮ ﺍﻟﺘﻘﺎﺀ ﺍﻟﺴﺎﻛﻨﲔ ﺇﺫﺍ ﺯﺍﻟﺖ ﺑﺘﺤﺮﻳﻚ ﺍﻟﺘﺎﺀ ﻭﺟﺐ ﺭﺩ ﻣﺎ ﺣﺬﻑ؛ ﻷﻥﹼ ﺍﳊﻜﻢ ﻳﻔﻮﺕ ﺑﻔﻮﺍﺕ ﺍﻟﻌﻠﹼﺔ ﻓﻠﻢ ﱂ ﻳﺮﺩ ﺍﻷﻟﻒ ﰲ ﻣﺜﻞ ½ﺭﻣﺖ ﺍﳌﺮﺃﺓ¼ ،ﻓﺄﺟﺎﺏ ﻋﻨﻪ ﺑﺄﻥﹼ ﺣﺮﻛﺔ ﺍﻟﺘﺎﺀ ﺇﻧﻤﺎ ﻻ ﺗﻮﺟﺐ ﺭﺩ ﺍﶈﺬﻭﻑ؛ ﻷﻥﹼ ﺣﺮﻛﺘﻬﺎ ﻋﺎﺭﺿﻴﺔ ﻭﺍﻗﻌﺔ ﻟﺮﻓﻊ ﺍﻟﺘﻘﺎﺀ ﺍﻟﺴﺎﻛﻨﲔ ﻻ ﺃﺻﻠﻴﺔ ﻭﺍﻟﻌﺎﺭﺽ ﻛﺎﳌﻌﺪﻭﻡ ﻓﻬﻲ ﰲ ﺣﻜﻢ ﺍﻟﺴﻜﻮﻥ؛ ﺇﺫ ﻛﻞﹼ ﺣﺮﻛﺔ ﲢﺼﻞ ﺑﻌﺎﺭﺽ ﻓﻬﻲ ﰲ ﺣﻜﻢ ﺍﻟﺴﻜﻮﻥ ،ﻓﻌﻠﹼﺔ ﺍﳊﺬﻑ ﺑﺎﻗﻴﺔ ﱂ ﺗﺰﻝ ﻓﻠﻢ ﻳﺮﺩ ﺍﶈﺬﻭﻑ ﻓﻴﻪ ،ﻭﻫﺬﺍ ﲞﻼﻑ ½ﻗﻮﻻ¼ ﻭ½ﻗﻮﻟﻦ¼ ﺣﻴﺚ ﻳﺮﺩ ﺍﻟﻮﺍﻭ ﻓﻴﻬﻤﺎ؛ ﻷﻥﹼ ﺣﺮﻛﺔ ﺍﻟﻼﻡ ﰲ ﺍﻟﻸﺻﻞ ﻗﺪ ﺣﺼﻠﺖ ﰲ ½ﻗﻮﻻ¼ ﺑﺎﺗﺼﺎﻝ ﺿﻤﲑ ﺍﻟﻔﺎﻋﻞ ﺑﻪ ،ﻭﰲ ½ﻗﻮﻟﻦ¼ ﺑﺎﺗﺼﺎﻝ ﻧﻮﻥ ﺍﻟﺘﺄﻛﻴﺪ ﺑﻪ ،ﻭﻛﻞﹼ ﻭﺍﺣﺪ ﻣﻦ ﺿﻤﲑ ﺍﻟﻔﺎﻋﻞ ﻭﻧﻮﻥ ﺍﻟﺘﺄﻛﻴﺪ ﲟﻨـﺰﻟﺔ ﺍﳉﺰﺀ ﻣﻦ ﺍﻟﻜﻠﻤﺔ ﺍﻟﹼﱵ ﺍﺗﺼﻼ ﺎ ،ﻓﻼ ﻳﻜﻮﻥ ﺣﺮﻛﺔ ﺍﻟﻼﻡ ﻓﻴﻬﻤﺎ ﺑﺎﻟﻌﺎﺭﺽ ،ﻭﺇﻧﻤﺎ ﺣﺬﻓﺖ ﺍﻷﻟﻒ ﰲ ½ﺩﻋﺘﺎ¼ ﻭ½ﺭﻣﺘﺎ¼ ﻣﻊ ﺃﻥﹼ ﺣﺮﻛﺔ ﺍﻟﺘﺎﺀ ﺣﺼﻠﺖ ﻓﻴﻬﻤﺎ ﺑﺎﺗﺼﺎﻝ ﺿﻤﲑ ﺍﻟﻔﺎﻋﻞ؛ ﻷﻥﹼ ﺍﻟﺘﺎﺀ ﻟﻴﺴﺖ ﻣﻦ ﻧﻔﺲ ﺍﻟﻜﻠﻤﺔ ﺑﻞ ﺇﻧﻤﺎ ﻫﻲ ﳊﻘﺘﻬﺎ ﻟﺒﻴﺎﻥ ﺃﻥﹼ ﻓﺎﻋﻠﻬﺎ ﻣﺆﻧﺚ ﻓﻼ ﻳﻠﺰﻡ ﻣﻦ ﺭﺩ ﺍﻟﻮﺍﻭ ﰲ ½ﻗﻮﻻ¼ ﻭ½ﻗﻮﻟﻦ¼ ﺭﺩ ﺍﻷﻟﻒ ﰲ ½ﺩﻋﺘﺎ¼ ﻭ½ﺭﻣﺘﺎ¼. ) (٣ﻗﻮﻟﻪ] :ﻓﻘﻮﳍﻢ[ ﺃﻱ :ﺇﺫﺍ ﻋﺮﻓﺖ ﺃﻥﹼ ﺣﺮﻛﺔ ﺍﻟﺘﺎﺀ ﻻ ﺗﻮﺟﺐ ﺭﺩ ﻣﺎ ﺣﺬﻑ ﻟﺴﻜﻮﺎ ﻓﻘﻮﳍﻢ ﺃﻱ :ﻗﻮﻝ ﺍﻟﻌﺮﺏ½ :ﺍﳌﺮﺃﺗﺎﻥ ﺭﻣﺎﺗﺎ¼ ﺑﺮﺩ ﺍﻷﻟﻒ ﺍﶈﺬﻭﻓﺔ ﺿﻌﻴﻒ ،ﻭﺃﻣﺎ ﺇﳊﺎﻕ ﻋﻼﻣﺔ ﺍﻟﺘﺜﻨﻴﺔ ﻭﺍﳉﻤﻌﲔ ﺃﻱ :ﲨﻌﻲ ﺍﳌﺬﻛﹼﺮ ﻭﺍﳌﺆﻧﺚ ﻟﻴﺪﻝﹼ ﻋﻠﻰ ﺃﻥﹼ ﻣﺎ ﺃﺳﻨﺪ ﺇﻟﻴﻪ ﺍﻟﻔﻌﻞ ﻣﺜﻨﻰ ﺃﻭ ﳎﻤﻮﻉ ﻣﻊ ﻛﻮﻥ ﺍﻟﻔﺎﻋﻞ ﻇﺎﻫﺮﺍﹰ ﻓﻀﻌﻴﻒ؛ ﻟﻌﺪﻡ ﺍﺣﺘﻴﺎﺝ ﺍﻟﺘﺜﻨﻴﺔ ﻭﺍﳉﻤﻌﲔ ﺇﱃ ﻫﺬﻩ ﺍﻟﻌﻼﻣﺎﺕ ﻣﺜﻞ ﺍﺣﺘﻴﺎﺝ ﺍﳌﺴﻨﺪ ﺇﻟﻴﻪ ﺇﱃ ﻋﻼﻣﺔ ﺍﻟﺘﺄﻧﻴﺚ؛ ﻷﻥﹼ ﺗﺄﻧﻴﺜﻪ ﻗﺪ ﻳﻜﻮﻥ ﻣﻌﻨﻮﻳﺎ ﺃﻭ ﲰﺎﻋﻴﺎ ،ﻭﻋﻼﻣﺔ ﺍﻟﺘﺜﻨﻴﺔ ﻭﺍﳉﻤﻊ ﻇﺎﻫﺮﺓ ﻏﺎﻟﺒﺎﹰ ﻏﺎﻳﺔ ﺍﻟﻈﻬﻮﺭ" .ﻭ" ﻭﻏﲑﻩ.
i
٢٦٨
j
ﰲ
kـﺎﻝ½ :ﻗﺎﻣــﺎ ﺍﻟﺰﻳــﺪﺍﻥ¼ ﻭ½ﻗــﺎﻣﻮﺍ ﺍﻟﺰﻳــﺪﻭﻥ¼ ﻭ½ﻗﻤــﻦ ﺍﻟﻨــﺴﺎﺀ¼ ،ﻭﺑﺘﻘــﺪﻳﺮl ﻳﻘـ ﺍﻹﳊﺎﻕ ﻻ ﺗﻜﻮﻥ ﺍﻟﻀﻤﺎﺋﺮ ﻟﺌﻼﹼ ﻳﻠﺰﻡ ﺍﻹﺿـﻤﺎﺭ ﻗﺒـﻞ ﺍﻟـﺬﻛﺮ ﺑـﻞ ﻋﻼﻣـﺎﺕٍ )(١
ﺩﺍﻟﹼﺔﹰ ﻋﻠﻰ ﺃﺣﻮﺍﻝ ﺍﻟﻔﺎﻋﻞ ﻛﺘﺎﺀ ﺍﻟﺘﺄﻧﻴﺚ : .ﺍﻟﺘﻨﻮﻳﻦ ﻧﻮﻥ ﺳـﺎﻛﻨﺔ ﺗﺘﺒـﻊ )(٣
)(٢
ﺣﺮﻛــﺔ ﺁﺧــﺮ ﺍﻟﻜﻠﻤــﺔ ﻻ ﻟﺘﺄﻛﻴــﺪ ﺍﻟﻔﻌــﻞ ،ﻭﻫــﻲ ﲬــﺴﺔ ﺃﻗــﺴﺎﻡ ،ﺍﻷﻭﻝ : )(٤
ﻟﻠﺘﻤﻜﹼﻦ ﻭﻫﻮ ﻣﺎ ﻳﺪﻝﹼ ﻋﻠﻰ ﺃﻥﹼ ﺍﻻﺳﻢ ﻣﺘﻤﻜﹼﻦ ﰲ ﻣﻘﺘﻀﻰ ﺍﻻﲰﻴـﺔ ﺃﻱ :ﺃﻧـﻪ
) (١ﻗﻮﻟﻪ] :ﺑﺘﻘﺪﻳﺮ ﺍﻹﳊﺎﻕ[ ﺃﻱ :ﺑﺘﻘﺪﻳﺮ ﺇﳊﺎﻕ ﻋﻼﻣﺔ ﺍﻟﺘﺜﻨﻴﺔ ﻭﺍﳉﻤﻌﲔ ﺑﺎﻟﻔﻌﻞ ﻣﻊ ﻛﻮﻥ ﺍﻟﻔﺎﻋﻞ ﻇﺎﻫﺮﺍﹰ ﻻ ﺗﻜﻮﻥ ﺗﻠﻚ ﺍﻟﻌﻼﻣﺎﺕ ﺿﻤﺎﺋﺮ؛ ﻟﺌﻼﹼ ﻳﻠﺰﻡ ﺇﺿﻤﺎﺭ ﺍﻟﻔﺎﻋﻞ ﻗﺒﻞ ﺍﻟﺬﻛﺮ ﻣﻦ ﻏﲑ ﻓﺎﺋﺪﺓ ﺑﻞ ﻫﻲ ﻋﻼﻣﺎﺕ ﺩﺍﻟﹼﺔ ﻋﻠﻰ ﺃﺣﻮﺍﻝ ﺍﻟﻔﺎﻋﻞ ﻣﻦ ﺃﻭﻝ ﺍﻷﻣﺮ ﻛﺘﺎﺀ ﺍﻟﺘﺄﻧﻴﺚ ،ﻭﻫﺬﺍ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﻨﺤﺎﺓ ،ﻭﻻ ﻣﻨﻊ ﻣﻦ ﺟﻌﻞ ﻫﺬﻩ ﺍﻟﻌﻼﻣﺎﺕ ﺿﻤﺎﺋﺮ ﻭﺇﺑﺪﺍﻝ ﺍﻟﻈﺎﻫﺮ ﻣﻨﻬﺎ ﻓﻴﻜﻮﻥ ﺍﻻﺳﻢ ﺍﻟﻈﺎﻫﺮ ﺑﺪﻻﹰ ﻣﻦ ﺍﻟﻌﻼﻣﺔ ﻓﻼ ﻳﻠﺰﻡ ﺣﻴﻨﺌﺬ ﺍﻹﺿﻤﺎﺭ ﻗﺒﻞ ﺍﻟﺬﻛﺮ ﻣﻦ ﻏﲑ ﻓﺎﺋﺪﺓ ﻓﺈﻥﹼ ﺍﻟﻔﺎﺋﺪﺓ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻹﺑﺪﺍﻝ ﺍﻟﺘﻘﺮﻳﺮ ﻭﺍﻟﺘﻮﺿﻴﺢ" .ﺭﺽ ،ﻭ ،ﺗﻚ".
) (٢ﻗﻮﻟﻪ] :ﺍﻟﺘﻨﻮﻳﻦ[ ﻫﻮ ﰲ ﺍﻷﺻﻞ ﻣﺼﺪﺭ ½ﻧﻮﻧﺘﻪ¼ ﺃﻱ :ﺃﺩﺧﻠﺘﻪ ﻧﻮﻧﺎﹰ ،ﻓﺴﻤﻲ ﺑﻪ ﻣﺎ ﻳﻨﻮﻥ ﺑﻪ ﺍﻟﺸﻲﺀ ﺇﺷﻌﺎﺭﹰﺍ ﲝﺪﻭﺛﻪ ﻭﻋﺮﻭﺿﻪ ﻟِﻤﺎ ﰲ ﺍﳌﺼﺪﺭ ﻣﻦ ﻣﻌﲎ ﺍﳊﺪﻭﺙ ،ﻭﳍﺬﺍ ﲰﻰ ﺳﻴﺒﻮﻳﻪ ﺍﳌﺼﺪﺭ ﺣﺪﺛﺎﹰ" .ﺳﻦ" ﻭﻏﲑﻩ.
) (٣ﻗﻮﻟﻪ] :ﻧﻮﻥ ﺳﺎﻛﻨﺔ[ ﺃﻱ :ﺍﻟﺘﻨﻮﻳﻦ ﻧﻮﻥ ﺳﺎﻛﻨﺔ ﻭﺿﻌﺎﹰ ﻭﻟﻮ ﺣﺮﻛﺖ ﻻﺟﺘﻤﺎﻉ ﺍﻟﺴﺎﻛﻨﲔ ﳓﻮ½ :ﺯﻳﺪ ِﻥ ﺍﻟﻌﺎﱂ¼ ﻓﻼ ﲣﺮﺝ ﻣﻦ ﺣﺪ ﺍﻟﺘﻨﻮﻳﻦ ،ﻭﻗﻮﻟﻪ½ :ﻧﻮﻥ ﺳﺎﻛﻨﺔ¼ ﺷﺎﻣﻞ ﻟﻨﻮﻥ ½ﻣِﻦ ¼ﻭ½ﻟﹶﺪﻥﹾ¼ ﻭ½ﻟﹶﻢ ﻳﻜﻦ¼ ﻭﺃﻣﺜﺎﳍﺎ ،ﻭﺧﺮﺟﺖ ﺑﻘﻮﻟﻪ½ :ﺗﺘﺒﻊ ﺣﺮﻛﺔ ﺁﺧﺮ ﺍﻟﻜﻠﻤﺔ¼؛ ﻓﺈﻥﹼ ﻧﻮﻧﺎﺕ ½ﻣِﻦ ¼ﻭ½ﻟﹶﺪﻥﹾ¼ ﻭ½ﻟﹶﻢ ﻳﻜﻦ ¼ﻭﺃﻣﺜﺎﳍﺎ ﻧﻔﺴﻬﺎ ﺃﻭﺍﺧﺮ ﺗﻠﻚ ﺍﻟﻜﻠﻤﺎﺕ ﻻ ﺗﻮﺍﺑﻊ ﺣﺮﻛﺎﺕ ﺃﻭﺍﺧﺮﻫﺎ ،ﻭﺇﻧﻤﺎ ﻗﺎﻝ½ :ﺗﺘﺒﻊ ﺣﺮﻛﺔ ﺁﺧﺮ ﺍﻟﻜﻠﻤﺔ¼ ﻭﱂ ﻳﻘﻞ½ :ﺗﺘﺒﻊ ﺁﺧﺮ ﺍﻟﻜﻠﻤﺔ¼ ﺗﻨﺒﻴﻬﺎﹰ ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﺘﻨﻮﻳﻦ ﻳﺴﻘﻂ ﰲ ﺣﺎﻟﺔ ﺍﻟﻮﻗﻒ ﺑﺈﺳﻘﺎﻁ ﺍﳊﺮﻛﺔ ،ﻭﺇﻧﻤﺎ ﻗﺎﻝ: ½ﺁﺧﺮ ﺍﻟﻜﻠﻤﺔ¼ ﻭﱂ ﻳﻘﻞ½ :ﺁﺧﺮ ﺍﻻﺳﻢ¼ ﻟﻴﺸﻤﻞ ﺗﻨﻮﻳﻦ ﺍﻟﺘﺮﻧﻢ ﰲ ﺍﻟﻔﻌﻞ ،ﻭﻗﻮﻟﻪ½ :ﻻ ﻟﺘﺄﻛﻴﺪ ﺍﻟﻔﻌﻞ¼ ﺍﺣﺘﺮﺍﺯ ﻋﻦ ﻧﻮﻥ ﺍﻟﺘﺄﻛﻴﺪ ﺍﳋﻔﻴﻔﺔ" .ﻍ" ﻭﻏﲑﻩ. ) (٤ﻗﻮﻟﻪ] :ﺍﻷﻭﻝ[ ﺃﻱ :ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﻣﻦ ﺍﻷﻗﺴﺎﻡ ﺍﳋﻤﺴﺔ ﻟﻠﺘﻤﻜﹼﻦ ﻭﻫﻮ ﺗﻨﻮﻳﻦ ﻳﺪﻝﹼ ﻋﻠﻰ ﺃﻥﹼ ﺍﻻﺳﻢ ﺍﻟﹼﺬﻱ ﺩﺧﻞ ﻋﻠﻴﻪ ﻫﻮ ﻣﺘﻤﻜﹼﻦ ﺃﻱ :ﺭﺍﺳﺦ ﰲ ﻣﻘﺘﻀﻰ ﺍﻻﲰﻴﺔ ﺃﻱ :ﺇﻧﻪ ﻣﻨﺼﺮﻑ ،ﻭﻳﺴﻤﻰ ﻫﺬﺍ ﺍﻟﺘﻨﻮﻳﻦ ½ﺗﻨﻮﻳﻦ ﺍﻟﺼﺮﻑ¼ ﺃﻳﻀﺎﹰ ﻟﻔﺼﻠﻪ ﺑﲔ ﺍﳌﻨﺼﺮﻑ ﻭﻏﲑﻩ ،ﻭﻗﺎﻝ ﺍﻟﺮﺿﻲ :ﻻ ﺃﺭﻯ ﻣﻨﻌﺎﹰ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺗﻨﻮﻳﻦ ﻭﺍﺣﺪ ﻟﻠﺘﻤﻜﹼﻦ ﻭﺍﻟﺘﻨﻜﲑ ﻣﻌﺎﹰ ﻓﺄﻗﻮﻝ ﺍﻟﺘﻨﻮﻳﻦ ﰲ ½ﺭﺟﻞ¼ ﻳﻔﻴﺪ ﺍﻟﺘﻨﻜﲑ ﺃﻳﻀﺎﹰ ﻓﺈﺫﺍ ﺟﻌﻠﺘﻪ ﻋﻠﻤﺎﹰ ﻟﺸﺨﺺ ﲤﺤﺾ ﻟﻠﺘﻤﻜﹼﻦ" .ﺭﺽ" ﻭﻏﲑﻩ.
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kﻣﻨﺼﺮﻑ ﳓﻮ½ :ﺯﻳﺪ¼ ﻭ½ﺭﺟﻞ¼ ،ﻭﺍﻟﺜﺎﱐ :ﻟﻠﺘﻨﻜﲑ ﻭﻫﻮ ﻣﺎ ﻳـﺪﻝﹼ ﻋﻠـﻰ ﺃﻥﹼl )(١
ﺍﻻﺳﻢ ﻧﻜﺮﺓ ﳓﻮ½ :ﺻﻪٍ¼ ﺃﻱ :ﺍﺳﻜﺖ ﺳﻜﻮﺗﺎﹰ ﻣﺎ ﰲ ﻭﻗﺖٍ ﻣﺎ ،ﻭﺃﻣﺎ ½ﺻـﻪ¼
ﺑﺎﻟﺴﻜﻮﻥ ﻓﻤﻌﻨﺎﻩ :ﺃﺳﻜﺖ ﺍﻟـﺴﻜﻮﺕ ﺍﻵﻥ ،ﻭﺍﻟﺜﺎﻟـﺚ :ﻟﻠﻌـﻮﺽ ﻭﻫـﻮ ﻣـﺎ )(٢
ﻳﻜﻮﻥ ﻋﻮﺿﺎﹰ ﻋﻦ ﺍﳌـﻀﺎﻑ ﺇﻟﻴـﻪ ﳓـﻮ½ :ﺣﻴﻨﺌـﺬ¼ ﻭ½ﺳـﺎﻋﺘﺌﺬ¼ ﻭ½ﻳﻮﻣﺌـﺬ¼،
ﺃﻱ :ﺣﲔ ﺇﺫ ﻛﺎﻥ ﻛﺬﺍ ،ﻭﺍﻟﺮﺍﺑﻊ :ﻟﻠﻤﻘﺎﺑﻠﺔ ﻭﻫـﻮ ﺍﻟﺘﻨـﻮﻳﻦ ﺍﻟﹼـﺬﻱ ﰲ ﲨـﻊ )(٣
ﺍﳌﺆﻧ ـﺚ ﺍﻟــﺴﺎﻟِﻢ ﳓــﻮ½ :ﻣــﺴﻠﻤﺎﺕ¼ ،ﻭﻫــﺬﻩ ﺍﻷﺭﺑﻌــﺔ ﲣــﺘﺺ ﺑﺎﻻﺳــﻢ، )(٤
) (١ﻗﻮﻟﻪ] :ﻭﺍﻟﺜﺎﱐ[ ﺃﻱ :ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻷﻗﺴﺎﻡ ﺍﳋﻤﺴﺔ ﻟﻠﺘﻨﻜﲑ ﻭﻫﻮ ﻣﺎ ﻳﺪﻝﹼ ﻋﻠﻰ ﺃﻥﹼ ﺍﻻﺳﻢ ﺍﻟﹼﺬﻱ ﺩﺧﻞ ﻋﻠﻴﻪ ﻫﻮ ﻧﻜﺮﺓ ،ﻓﻬﺬﺍ ﺍﻟﺘﻨﻮﻳﻦ ﻓﺎﺭﻕ ﺑﲔ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﻨﻜﺮﺓ ،ﻭﻗﺎﻝ ﺍﻟﺮﺿﻲ :ﺗﻨﻮﻳﻦ ﺍﻟﺘﻨﻜﲑ ﳐﺘﺺ ﺑﺎﻟﺼﻮﺕ ﻭﺍﺳﻢ ﺍﻟﻔﻌﻞ ﳓﻮ½ :ﻭﻳﻪٍ¼ ﻭ½ﺻﻪٍ¼ ،ﻭﻗﺎﻝ ﰲ ﺍﻟﺼﺤﺎﺡ :ﺍﻟﺘﻨﻮﻳﻦ ﰲ ½ﺻﻪٍ¼ ﻟﻠﻔﺮﻕ ﺑﲔ ﺍﻟﻮﺻﻞ ﻭﺍﻟﻮﻗﻒ، ﻭﻇﺎﻫﺮ ﻛﻼﻣﻪ ﻳﻘﺘﻀﻲ ﺛﺒﻮﺕ ﺍﻟﻘﺴﻢ ﺍﻟﺴﺎﺩﺱ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﺍﻟﻮﺻﻞ ﻭﺍﻟﻮﻗﻒ" .ﻱ" ﻭﻏﲑﻩ. ) (٢ﻗﻮﻟﻪ]:ﺍﻟﺜﺎﻟﺚ[ﺃﻱ :ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﻷﻗﺴﺎﻡ ﺍﳋﻤﺴﺔ ﻟﻠﻌﻮﺽ ﻭﻫﻮ ﻣﺎ ﻳﻜﻮﻥ ﻋﻮﺿﺎﹰ ﻋﻦ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﻛـ½ﻳﻮﻣﺌﺬ¼ ﺃﻱ :ﻳﻮﻡ ﺇﺫ ﻛﺎﻥ ﻛﺬﺍ ،ﻓـ½ﻳﻮﻡ¼ ﻣﻀﺎﻑ ﺇﱃ ½ﺇِﺫﹾ¼ ﺍﳌﻀﺎﻓﺔ ﺇﱃ ﺍﳉﻤﻠﺔ ﺑﻌﺪﻫﺎ ﻓﻠﻤﺎ ﺣﺬﻑ ﺍﳉﻤﻠﺔ ﻟﻠﺘﺨﻔﻴﻒ ﺃﳊﻖ ﺍﻟﺘﻨﻮﻳﻦ ﺑـ½ﺇِﺫﹾ¼ ﻋﻮﺿﺎﹰ ﻋﻦ ﺍﳉﻤﻠﺔ؛ ﻟﺌﻼﹼ ﻳﺒﻘﻰ ﺍﻟﻜﻠﻤﺔ ﻧﺎﻗﺼﺔ ،ﻭﻛﺬﻟﻚ ½ﺣﻴﻨﺌﺬ¼ ﻭ½ﺳﺎﻋﺘﺌﺬ¼ ﻭ½ﻋﺎﻣﺌﺬ¼ ﻭ½ﺟﻌﻠﻨﺎ ﺑﻌﻀﻬﻢ ﻓﻮﻕ ﺑﻌﺾ¼ ﺃﻱ :ﻓﻮﻕ ﺑﻌﻀﻬﻢ ،ﻭ½ﻣﺮﺭﺕ ﺑﻜﻞﹼ ﻗﺎﺋﻤﺎﹰ¼ ﺃﻱ :ﺑﻜﻞﹼ ﻭﺍﺣﺪ ،ﻭﳓﻮ ﺫﻟﻚ" .ﻭ".
) (٣ﻗﻮﻟﻪ] :ﺍﻟﺮﺍﺑﻊ[ ﺃﻱ :ﺍﻟﻘﺴﻢ ﺍﻟﺮﺍﺑﻊ ﻣﻦ ﺍﻷﻗﺴﺎﻡ ﺍﳋﻤﺴﺔ ﻟﻠﻤﻘﺎﺑﻠﺔ ﻭﻫﻮ ﺍﻟﺘﻨﻮﻳﻦ ﺍﻟﹼﺬﻱ ﰲ ﲨﻊ ﺍﳌﺆﻧﺚ ﺍﻟﺴﺎﱂ؛ ﻓﺈﻥﹼ ﺍﻟﺘﻨﻮﻳﻦ ﻓﻴﻪ ﲟﻘﺎﺑﻠﺔ ﺍﻟﻨﻮﻥ ﰲ ﲨﻊ ﺍﳌﺬﻛﹼﺮ ﺍﻟﺴﺎﱂ؛ ﻷﻥﹼ ﺍﻷﻟﻒ ﻭﺍﻟﺘﺎﺀ ﰲ ﲨﻊ ﺍﳌﺆﻧﺚ ﺍﻟﺴﺎﱂ ﻋﻼﻣﺔ ﺍﳉﻤﻊ ﻛﻤﺎ ﺃﻥﹼ ﺍﻟﻮﺍﻭ ﰲ ﲨﻊ ﺍﳌﺬﻛﹼﺮ ﺍﻟﺴﺎﱂ ﻋﻼﻣﺔ ﺍﳉﻤﻊ؛ ﻓﺈﻧﻪ ﳌﹼﺎ ﻟﹶﻢ ﻳﻮﺟﺪ ﰲ ﲨﻊ ﺍﳌﺆﻧﺚ ﺍﻟﺴﺎﱂ ﻣﺎ ﻳﻘﺎﺑﻞ ﺍﻟﻨﻮﻥ ﰲ ﲨﻊ ﺍﳌﺬﻛﹼﺮ ﺍﻟﺴﺎﱂ ﺯِﻳﺪ ﰲ ﺁﺧﺮﻩ ﺍﻟﺘﻨﻮﻳﻦ ﻟﻴﻘﺎﺑﻞ ﺍﻟﻨﻮﻥ ﰲ ﲨﻊ ﺍﳌﺬﻛﹼﺮ ﻓﻬﻮ ﺗﻨﻮﻳﻦ ﺍﳌﻘﺎﺑﻠﺔ" .ﻱ" ﻭﻏﲑﻩ ﻣﻠﺨﺼﺎﹰ.
) (٤ﻗﻮﻟﻪ] :ﻫﺬﻩ ﺍﻷﺭﺑﻌﺔ[ ﺃﻱ :ﺍﳌﺬﻛﻮﺭﺓ ﲣﺘﺺ ﺑﺎﻻﺳﻢ ،ﻭﻗﺪ ﻋﺮﻓﺖ ﻭﺟﻪ ﺍﺧﺘﺼﺎﺻﻬﺎ ﺑﺎﻻﺳﻢ ﰲ ﺑﻴﺎﻥ ﻋﻼﻣﺎﺕ ﺍﻻﺳﻢ ،ﻭﰲ ﻗﻮﻟﻪ½ :ﻫﺬﻩ ﺍﻷﺭﺑﻌﺔ ...ﺇﱁ¼ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﳋﺎﻣﺲ ﻣﺸﺘﺮﻙ ﺑﲔ ﺍﻻﺳﻢ ﻭﺍﻟﻔﻌﻞ.
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kﻭﺍﳋﺎﻣﺲ :ﻟﻠﺘﺮﻧﻢ ﻭﻫﻮ ﺍﻟﹼﺬﻱ ﻳﻠﺤـﻖ ﺁﺧـﺮ ﺍﻷﺑﻴـﺎﺕ ﻭﺍﳌـﺼﺎﺭﻳﻊ ﻛﻘـﻮﻝl )(١
ﺍﻟﺸﺎﻋﺮ ﺷﻌﺮ:
ﺃﹶﻗِﻠﱢﻲ ﺍﻟﻠﹶﻮﻡ ﻋﺎﺫِﻝﹸ ﻭﺍﻟﹾﻌِﺘﺎﺑﻦ ﻭﻗﹸﻮﻟِﻲ ﺇِﻥﹾ ﺃﹶﺻﺒﺖ ﻟﻘﹶﺪ ﺃﹶﺻﺎﺑﻦ ﻭﻛﻘﻮﻟﻪ ﻉ ﻳﺎ ﺃﹶﺑﺘﺎ ﻋﻠﱠﻚ ﺃﹶﻭ ﻋﺴﺎﻛﹶﻦ .ﻭﻗﺪ ﳛﺬﻑ ﻣﻦ ﺍﻟﻌﻠﻢ ﺇﺫﺍ ﻛﺎﻥ )(٢
ﻣﻮﺻﻮﻓﺎﹰ ﺑـ½ﺍﺑﻦ¼ ﺃﻭ ½ﺍﺑﻨﺔ¼ ﻣﻀﺎﻓﺎﹰ ﺇﱃ ﻋﻠﻢ ﺁﺧﺮ ﳓﻮ½ :ﺟﺎﺀﱐ ﺯﻳﺪ ﺑﻦ ﻋﻤﺮﻭ¼ ) (١ﻗﻮﻟﻪ] :ﺍﳋﺎﻣﺲ[ ﺃﻱ :ﺍﻟﻘﺴﻢ ﺍﳋﺎﻣﺲ ﻣﻦ ﺍﻷﻗﺴﺎﻡ ﺍﳋﻤﺴﺔ ﻟﻠﺘﺮﻧﻢ ﻭﻫﻮ ﺍﻟﹼﺬﻱ ﻳﻠﺤﻖ ﺁﺧﺮ ﺍﻷﺑﻴﺎﺕ ﻭﺍﳌﺼﺎﺭﻳﻊ ﻟﺘﺤﺴﲔ ﺍﻹﻧﺸﺎﺀ؛ ﻷﻧﻪ ﺣﺮﻑ ﻳﺴﻬﻞ ﺑﻪ ﺗﺮﺩﻳﺪ ﺍﻟﺼﻮﺕ ﰲ ﺍﳋﻴﺸﻮﻡ ﻭﺫﻟﻚ ﺍﻟﺘﺮﺩﻳﺪ ﻣﻦ ﺃﺳﺒﺎﺏ ﺣﺴﻦ ﺍﻟﻐﻨﺎﺀ ﻛﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ ﻭﻫﻮ ﺟﺮﻳﺮ :ﺷﻌﺮ ﺃﹶﻗِﻠﱢﻲ
ﺍﻟﻠﹶﻮﻡ
ﻋﺎﺫِﻝﹸ
ﻭﺍﻟﹾﻌِﺘﺎﺑﻦ ﻭﻗﹸﻮﻟِﻲ ﺇِﻥﹾ ﺃﹶﺻﺒﺖ ﻟﹶﻘﹶﺪ ﺃﹶﺻﺎﺑﻦ
½ﺍﻟﻠﻮﻡ¼ ﺑﺎﻟﻔﺘﺢ :ﺍﳌﻼﻣﺔ ،ﻭ½ﻋﺎﺫﻝ¼ ﺃﺻﻠﻪ½ :ﻳﺎ ﻋﺎﺫﻟﺔ¼ ﻓﺮﺧﻢ ﻭﺣﺬﻑ ﺣﺮﻑ ﺍﻟﻨﺪﺍﺀ ،ﻭ½ﺍﻟﻌﺘﺎﺏ¼: ﺍﳌﻮﺍﺧﺬﺓ ﻭﺍﻟﻐﻀﺐ ،ﻭﺟﻮﺍﺏ ﺍﻟﺸﺮﻁ ﳏﺬﻭﻑ ﻳﺪﻝﹼ ﻋﻠﻴﻪ ﻗﻮﻟﻪ½ :ﻗﻮﱄ¼ ،ﻭﺍﳌﻌﲎ :ﺃﻗﻠﹼﻲ ﻟﻮﻣﻚِ ﻭﻋﺘﺎﺑﻚِ ﻳﺎ ﻋﺎﺫﻟﺔ ﻋﻠﻰ ﻣﺎ ﺃﻓﻌﻠﻪ ﻭﺗﺄﻣﻠﻲ ﻓﻴﻪ ﻓﺈﻥ ﻛﻨﺖ ﻣﺼﻴﺒﺎﹰ ﻓﻴﻪ ﻓﺼﻮﺑﻴﲏ ،ﻭﻣﻮﺿﻊ ﺍﻻﺳﺘﺸﻬﺎﺩ ﻓﻴﻪ ½ﺍﻟﻌﺘﺎﺑﻦ ¼ﻭ½ﺃﺻﺎﺑﻦ،¼ ﻭﻛﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ ﻭﻫﻮ ﺭﺅﺑﺔ :ﻉ ﻳﺎ ﺃﹶﺑﺘﺎ ﻋﻠﱠﻚ ﺃﹶﻭ ﻋﺴﺎﻛﹶﻦ .ﻓﻘﻮﻟﻪ½ :ﻳﺎ¼ ﺣﺮﻑ ﺍﻟﻨﺪﺍﺀ ،ﻭ½ﺃﺑﺘﺎ¼ ﻣﻨﺎﺩﻯ ﻣﻀﺎﻑ ﺇﱃ ﻳﺎﺀ ﺍﳌﺘﻜﻠﹼﻢ ﻭﺍﻟﺘﺎﺀ ﻭﺍﻷﻟﻒ ﻓﻴﻪ ﻋﻮﺽ ﻋﻦ ﻳﺎﺀ ﺍﳌﺘﻜﻠﹼﻢ ،ﻭ½ﻋﻠﹼﻚ¼ ﲟﻌﲎ ½ﻟﻌﻠﹼﻚ¼ ،ﻭ½ﻋﺴﺎﻛﻦ¼ ﻋﻄﻒ ﻋﻠﻴﻪ، ﻭﺧﱪﳘﺎ ﳏﺬﻭﻑ ،ﻭﺍﻟﺘﻘﺪﻳﺮ :ﻋﻠﹼﻚ ﲡﺪ ﺭﺯﻗﺎﹰ ﺃﻭ ﻋﺴﺎﻙ ﲡﺪﻩ ،ﻭﻗﻮﻝ ﺟﺮﻳﺮ ﻣﺜﺎﻝ ﺗﻨﻮﻳﻦ ﺍﻟﺘﺮﻧﻢ ﺍﻟﹼﺬﻱ ﺩﺧﻞ ﻋﻠﻰ ﺍﻻﺳﻢ ﻭﺍﻟﻔﻌﻞ ،ﻭﻗﻮﻝ ﺭﺅﺑﺔ ﻣﺜﺎﻝ ﺗﻨﻮﻳﻦ ﺍﻟﺘﺮﻧﻢ ﺍﻟﹼﺬﻱ ﺩﺧﻞ ﻋﻠﻰ ﺍﻟﻔﻌﻞ" .ﻱ" ﻭﻏﲑﻩ.
) (٢ﻗﻮﻟﻪ]:ﻭﻗﺪ ﳛﺬﻑ[ ﺃﻱ :ﺗﻨﻮﻳﻦ ﺍﻟﺘﻤﻜﹼﻦ ﻭﺟﻮﺑﺎﹰ ﻣﻦ ﺍﻟﻌﻠﹶﻢ ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﻌﻠﹶﻢ ﻣﻮﺻﻮﻓﺎﹰ ﺑـ½ﺍﺑﻦ¼ ﻭ½ﺍﺑﻨﺔ¼ ﺣﺎﻝ ﻛﻮﻥ ﻛﻞﹼ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻣﻀﺎﻓﺎﹰ ﺇﱃ ﻋﻠﹶﻢ ﺁﺧﺮ ،ﻭﺇﻧﻤﺎ ﻭﺟﺐ ﺣﺬﻑ ﺍﻟﺘﻨﻮﻳﻦ ﻫﻬﻨﺎ ﻟﻘﺼﺪ ﺍﻟﺘﺨﻔﻴﻒ ﻭﻃﻮﻝ ﺍﻟﻠﻔﻆ ﻭﻛﺜﺮﺓ ﺍﻻﺳﺘﻌﻤﺎﻝ ،ﻭﲢﺬﻑ ﺣﻴﻨﺌﺬ ﺃﻟﻒ ½ﺍﺑﻦ¼ ﰲ ﺍﻟﻜﺘﺎﺑﺔ ﻗﺼﺪﺍﹰ ﻟﻠﺘﺨﻔﻴﻒ ﰲ ﺍﳋﻂﹼ ﻭﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺷﺪﺓ ﺍﺗﺼﺎﻝ ﺍﳌﻮﺻﻮﻑ ﺑﺎﻟﺼﻔﺔ ،ﻭﻛﺬﻟﻚ ﻗﻮﳍﻢ½ :ﻫﺬﺍ ﻓﻼﻥ ﺑﻦ ﻓﻼﻥ¼؛ ﻷﻧﻪ ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﻟﻌﻠﹶﻢ ،ﻭﻋﻠﻢ ﻣﻦ ﻗﻮﻝ ﺍﳌﺺ½ :ﺇﺫﺍ ﻛﺎﻥ ﻣﻮﺻﻮﻓﺎﹰ ...ﺇﱁ¼ ﺃﻥﹼ ﺍﻻﺑﻦ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﺻﻔﺔ ﺃﻭ ﻛﺎﻥ ﺻﻔﺔ ﻟﻐﲑ ﺍﻟﻌﻠﹶﻢ ﺃﻭ ﻛﺎﻥ ﻣﻀﺎﻓﺎﹰ ﺇﱃ ﻏﲑ ﺍﻟﻌﻠﻢ ﱂ ﳛﺬﻑ ﺍﻟﺘﻨﻮﻳﻦ ﻣﻦ ﺍﻟﻠﻔﻆ ﳓﻮ½ :ﺯﻳﺪ ﺍﺑﻦ ﻋﻤﺮﻭ¼ ﻋﻠﻰ ﺗﻘﺪﻳﺮﻛﻮﻥ ½ﺍﺑﻦ ﻋﻤﺮﻭ¼ ﺧﱪﺍﹰ ﻋﻦ ½ﺯﻳﺪ¼، ﻭ½ﺟﺎﺀﱐ ﺭﺟﻞ ﺍﺑﻦ ﺯﻳﺪ¼ ﻭ½ﺯﻳﺪ ﺍﺑﻦ ﻋﺎﱂ¼ ،ﻭﺍﻻﺑﻨﺔ ﻣﺜﻞ ﺍﻻﺑﻦ ﰲ ﲨﻴﻊ ﻣﺎ ﺫﻛﺮ ﺇﻻﹼ ﰲ ﺣﺬﻑ ﳘﺰﺎ ﻓﺈﻧﻬﺎ ﻻ ﲢﺬﻑ ﺣﻴﺜﻤﺎ ﻛﺎﻧﺖ؛ ﻟﺌﻼﹼ ﻳﻠﺘﺒﺲ ﺑـ½ﺑﻨﺖ¼ ﰲ ﻣﺜﻞ ½ﻫﻨﺪ ﺍﺑﻨﺔ ﻋﺎﺻﻢ¼" .ﻍ" ﻭﻏﲑﻩ ﻣﻠﺨﺼﺎﹰ.
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kﻫﻨﺪ ﺍﺑﻨﺔ ﺑﻜﺮ¼ : .ﻧﻮﻥ ﺍﻟﺘﺄﻛﻴﺪ ﻭﻫﻲ ﻭﺿﻌﺖ ﻟﺘﺄﻛﻴﺪ ﺍﻷﻣﺮl ﻭ½ )( ١
ﻭﺍﳌﻀﺎﺭﻉ ﺇﺫﺍ ﻛﺎﻥ ﻓﻴﻪ ﻃﻠﺐ ﺑﺈﺯﺍﺀ ½ﻗﺪ¼ ﻟﺘﺄﻛﻴﺪ ﺍﳌﺎﺿﻲ ،ﻭﻫﻲ ﻋﻠﻰ )(٣
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ﺿﺮﺑﲔ :ﺧﻔﻴﻔﺔ ﺃﻱ :ﺳﺎﻛﻨﺔ ﺃﺑﺪﺍﹰ ﳓﻮ½ :ﺍﺿﺮﺑﻦ ،¼ﻭﺛﻘﻴﻠﺔ ﺃﻱ :ﻣﺸﺪﺩﺓ
ﻣﻔﺘﻮﺣﺔ ﺃﺑﺪﺍﹰ ﺇﻥ ﻟﹶﻢ ﻳﻜﻦ ﻗﺒﻠﻬﺎ ﺃﻟﻒ ﳓﻮ½ :ﺍﺿﺮﺑﻦ ،¼ﻭﻣﻜﺴﻮﺭﺓ ﺇﻥ ﻛﺎﻥ )(٤
ﻗﺒﻠﻬﺎ ﺃﻟﻒ ﳓﻮ½ :ﺍﺿﺮﺑﺎﻥﱢ¼ ﻭ½ﺍﺿﺮﺑﻨﺎﻥﱢ¼ ،ﻭﺗﺪﺧﻞ ﰲ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ )( ٥
ﻭﺍﻻﺳﺘﻔﻬﺎﻡ ﻭﺍﻟﺘﻤﻨﻲ ﻭﺍﻟﻌﺮﺽ ﺟﻮﺍﺯﺍﹰ ﻷﻥﹼ ﰲ ﻛﻞﹼ ﻣﻨﻬﺎ ﻃﻠﺒﺎﹰ ﳓﻮ: )( ٦
) (١ﻗﻮﻟﻪ] :ﻧﻮﻥ ﺍﻟﺘﺄﻛﻴﺪ[ ﻭﻗﺴﻤﺎﻫﺎ ﺃﺻﻞ ﻋﻨﺪ ﺍﻟﺒﺼﺮﻳﲔ ،ﻭﻗﺎﻝ ﺍﻟﻜﻮﻓﻴﻮﻥ :ﺍﻟﺜﻘﻴﻠﺔ ﺃﺻﻞ ﻭﻣﻌﻨﺎﳘﺎ ﺍﻟﺘﺄﻛﻴﺪ، ﻭﻗﺎﻝ ﺍﳋﻠﻴﻞ :ﺍﻟﺘﺄﻛﻴﺪ ﺑﺎﻟﺜﻘﻴﻠﺔ ﺃﺑﻠﻎ" .ﺗﻚ".
) (٢ﻗﻮﻟﻪ]:ﺇﺫﺍ ﻛﺎﻥ ﻓﻴﻪ[ ﺃﻱ :ﰲ ﺍﳌﻀﺎﺭﻉ ﻃﻠﺐ ﻭﻻ ﻳﺆﻛﹼﺪ ﺬﻩ ﺍﻟﻨﻮﻥ ﺇﻻﹼ ﻣﺎ ﻛﺎﻥ ﻣﻄﻠﻮﺑﺎﹰ ،ﻭﻫﻰ ﺃﻱ :ﻧﻮﻥ ﺍﻟﺘﺄﻛﻴﺪ ﺑﺈﺯﺍﺀ ½ﻗﹶﺪ ¼ﺃﻱ :ﲟﻘﺎﺑﻠﺔ ½ﻗﹶﺪ ¼ﺍﻟﹼﱵ ﻟﺘﺄﻛﻴﺪ ﺍﳌﺎﺿﻲ ﺃﻱ :ﻛﻤﺎ ﺃﻥﹼ ½ﻗﺪ¼ ﻭﺿﻌﺖ ﻟﺘﺄﻛﻴﺪ ﺍﳌﺎﺿﻲ ﻛﺬﻟﻚ ﻭﺿﻌﺖ ﻫﺬﻩ ﺍﻟﻨﻮﻥ ﻟﺘﺄﻛﻴﺪ ﺍﳌﻀﺎﺭﻉ ﺑﺸﺮﻁ ﺍﻟﻄﻠﺐ. ) (٣ﻗﻮﻟﻪ] :ﻭﻫﻲ[ ﺃﻱ :ﻧﻮﻥ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﺿﺮﺑﲔ ﺃﻱ :ﻗﺴﻤﲔ ﺃﺣﺪﳘﺎ :ﺧﻔﻴﻔﺔ ﺳﺎﻛﻨﺔ ﺃﺑﺪﺍﹰ؛ ﻷﻧﻬﺎ ﻣﺒﻨﻴﺔ ﻭﺍﻷﺻﻞ ﰲ ﺍﻟﺒﻨﺎﺀ ﺍﻟﺴﻜﻮﻥ ،ﻭﺍﻟﺜﺎﱐ :ﺛﻘﻴﻠﺔ ﻣﺸﺪﺩﺓ ﻣﻔﺘﻮﺣﺔ ﺇﻥ ﱂ ﻳﻜﻦ ﻗﺒﻠﻬﺎ ﺃﻟﻒ ﻣﻄﻠﻘﺎﹰ ،ﻭﺇﻧﻤﺎ ﻓﺘﺤﺖ ﺍﳌﺸﺪﺩﺓ ﻟﺜﻘﻠﻬﺎ ﻭﺧﻔﹼﺔ ﺍﻟﻔﺘﺤﺔ.
) (٤ﻗﻮﻟﻪ] :ﻭﻣﻜﺴﻮﺭﺓ[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﻣﻔﺘﻮﺣﺔ¼ ﺃﻱ :ﺍﻟﻨﻮﻥ ﺍﻟﺜﻘﻴﻠﺔ ﻣﻜﺴﻮﺭﺓ ﺇﻥ ﻛﺎﻥ ﻗﺒﻠﻬﺎ ﺃﻟﻒ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺍﻷﻟﻒ ﺿﻤﲑﺍﹰ ﳓﻮ½ :ﺍِﺿﺮِﺑﺎﻥﱢ¼ ،ﺃﻭ ﺯﺍﺋﺪﺓ ﳓﻮ½ :ﺍِﺿﺮِﺑﻨﺎﻥﱢ¼ ،ﻭﺇﻧﻤﺎ ﻛﺴﺮﺕ ﺍﻟﻨﻮﻥ ﻋﻨﺪ ﻛﻮﻥ ﺍﻷﻟﻒ ﻗﺒﻠﻬﺎ ﳌﺸﺎﺘﻬﺎ ﺑﻨﻮﻥ ﺍﻟﺘﺜﻨﻴﺔ ﻣﻦ ﺣﻴﺚ ﻭﻗﻮﻋﻬﺎ ﺑﻌﺪ ﺍﻷﻟﻒ ﺻﻮﺭﺓ ﻭﺇﻥ ﺛﺒﺖ ﺑﻴﻨﻬﻤﺎ ﻓﺮﻕ ﻣﻦ ﺣﻴﺚ ﺍﻟﺘﺸﺪﻳﺪ ﻭﺍﻟﺘﺨﻔﻴﻒ" .ﻱ".
) (٥ﻗﻮﻟﻪ] :ﻭﺗﺪﺧﻞ[ ﺃﻱ :ﻧﻮﻥ ﺍﻟﺘﺄﻛﻴﺪ ﺧﻔﻴﻔﺔ ﺃﻭ ﺛﻘﻴﻠﺔ ﰲ ﺍﻷﻣﺮ ﺃﻱ :ﰲ ﺁﺧﺮﻩ ﻣﻄﻠﻘﺎﹰ ﺳﻮﺍﺀ ﻣﻌﻠﻮﻣﺎﹰ ﻛﺎﻥ ﺍﻷﻣﺮ ﺃﻭ ﳎﻬﻮﻻﹰ ،ﺣﺎﺿﺮﺍﹰ ﻛﺎﻥ ﺃﻭ ﻏﺎﺋﺒﺎﹰ.
) (٦ﻗﻮﻟﻪ] :ﺟﻮﺍﺯﺍﹰ[ ﺃﻱ :ﺗﺪﺧﻞ ﻧﻮﻥ ﺍﻟﺘﺄﻛﻴﺪ ﰲ ﻫﺬﻩ ﺍﳌﻮﺍﺿﻊ ﺍﳋﻤﺴﺔ ﻣﻦ ﺍﻷﻣﺮ ﺇﱃ ﺍﻟﻌﺮﺽ ﺩﺧﻮﻻﹰ ﺟﺎﺋﺰﺍﹰ؛ ﻷﻥﹼ ﰲ ﻛﻞﹼ ﻭﺍﺣﺪ ﻣﻦ ﺗﻠﻚ ﺍﳌﻮﺍﺿﻊ ﻃﻠﺒﺎﹰ ﻓﻴﻨﺎﺳﺐ ﺗﺄﻛﻴﺪﺍﹰ ﻓﺘﺪﺧﻞ ﻓﻴﻬﺎ ،ﺃﻣﺎ ﻭﺟﻮﺩ ﺍﻟﻄﻠﺐ ﰲ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻭﺍﻻﺳﺘﻔﻬﺎﻡ ﻓﻈﺎﻫﺮ ،ﻭﺃﻣﺎ ﰲ ﺍﻟﺘﻤﻨﻲ ﻭﺍﻟﻌﺮﺽ ﻓﻸﻤﺎ ﲟﻨـﺰﻟﺔ ﺍﻷﻣﺮ ،ﻭﻗﻠﹼﺖ ﻧﻮﻥ ﺍﻟﺘﺄﻛﻴﺪ ﰲ ﺍﻟﻨﻔﻲ
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kﺍﺿﺮﺑﻦ ¼ﻭ½ﻻ ﺗﻀﺮﺑﻦ ¼ﻭ½ﻫﻞ ﺗﻀﺮﺑﻦ ¼ﻭ½ﻟﻴﺘﻚ ﺗﻀﺮﺑﻦ ¼ﻭ½ﺃﻻ ﺗﻨﺰﻟﻦ ﺑﻨﺎl ½ ﻓﺘﺼﻴﺐ ﺧﲑﺍﹰ¼ ،ﻭﻗﺪ ﺗﺪﺧﻞ ﰲ ﺍﻟﻘﹶﺴﻢ ﻭﺟﻮﺑﺎﹰ ﻟﻮﻗﻮﻋﻪ ﻋﻠﻰ ﻣﺎ ﻳﻜﻮﻥ )(١
ﻣﻄﻠﻮﺑﺎﹰ ﻟﻠﻤﺘﻜﻠﹼﻢ ﻏﺎﻟﺒﺎﹰ ﻓﺄﺭﺍﺩﻭﺍ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺁﺧﺮ ﺍﻟﻘﺴﻢ ﺧﺎﻟﻴﺎﹰ ﻋﻦ ﻣﻌﲎ ﺍﻟﺘﺄﻛﻴﺪ ﻛﻤﺎ ﻻ ﳜﻠﻮ ﺃﻭﻟﻪ ﻣﻨﻪ ،ﳓﻮ½ :ﻭﺍﷲ ﻷﻓﻌﻠﻦ ﻛﺬﺍ¼ ،ﻭﺍﻋﻠﻢ ﺃﻧﻪ ﳚﺐ
ﺿﻢ ﻣﺎ ﻗﺒﻠﻬﺎ ﰲ ﲨﻊ ﺍﳌﺬﻛﹼﺮ ﳓﻮ½ :ﺍﺿﺮﺑﻦ ¼ﻟﻴﺪﻝﹼ ﻋﻠﻰ ﺍﻟﻮﺍﻭ ﺍﻟﹾﻤﺤﺬﻭﻓﺔ، )(٢
ﻭﻛﺴﺮ ﻣﺎ ﻗﺒﻠﻬﺎ ﰲ ﺍﳌﺨﺎﻃﹶﺒﺔ ﳓﻮ½ :ﺍﺿﺮﺑِﻦ ¼ﻟﻴﺪﻝﹼ ﻋﻠﻰ ﺍﻟﻴﺎﺀ ﺍﻟﹾﻤﺤﺬﻭﻓﺔ، )(٣
ﻭﻓﺘﺢ ﻣﺎ ﻗﺒﻠﻬﺎ ﰲ ﻣﺎ ﻋﺪﺍﻫﻤﺎ؛ ﺃﻣﺎ ﰲ ﺍﳌﻔﺮﺩ ﻓﻸﻧﻪ ﻟﻮ ﺿﻢ ﻻﻟﺘﺒﺲ ﲜﻤﻊ )(٤
)(٥
ﻓﻼ ﻳﻘﺎﻝ½ :ﺯﻳﺪ ﻣﺎ ﻳﻘﻮﻣﻦ ¼ﺇﻻﹼ ﻗﻠﻴﻼﹰ ﳋﻠﻮﻩ ﻋﻦ ﻣﻌﲎ ﺍﻟﻄﻠﺐ ،ﻭﺇﻧﻤﺎ ﺟﺎﺯ ﻗﻠﻴﻼﹰ ﺗﺸﺒﻴﻬﺎﹰ ﻟﻪ ﺑﺎﻟﻨﻬﻲ.
) (١ﻗﻮﻟﻪ] :ﻭﻗﺪ ﺗﺪﺧﻞ[ ﺃﻱ :ﻧﻮﻥ ﺍﻟﺘﺄﻛﻴﺪ ﰲ ﺟﻮﺍﺏ ﺍﻟﻘﺴﻢ ﻭﺟﻮﺑﺎﹰ ﺇﺫﺍ ﻛﺎﻥ ﺟﻮﺍﺏ ﺍﻟﻘﺴﻢ ﻣﺜﺒﺘﺎﹰ ﻟﻮﻗﻮﻉ ﺍﻟﻘﺴﻢ ﻋﻠﻰ ﻣﺎ ﻳﻜﻮﻥ ﻣﻄﻠﻮﺑﺎﹰ ﻭﺟﻮﺩﻩ ﻭﲢﺼﻴﻠﻪ ﻟﻠﻤﺘﻜﻠﹼﻢ ﻏﺎﻟﺒﺎﹰ ،ﻓﺄﺭﺍﺩﻭﺍ ﺃﻱ :ﺍﻟﻨﺤﺎﺓ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺁﺧﺮ ﺍﻟﻘﺴﻢ ﺧﺎﻟﻴﺎﹰ ﻋﻦ ﻣﻌﲎ ﺍﻟﺘﺄﻛﻴﺪ ﻛﻤﺎ ﻻ ﳜﻠﻮ ﺃﻭﻟﻪ ﻣﻨﻪ. ) (٢ﻗﻮﻟﻪ] :ﺿﻢ ﻣﺎ ﻗﺒﻠﻬﺎ[ ﺃﻱ :ﺿﻢ ﻣﺎ ﻗﺒﻞ ﻧﻮﻥ ﺍﻟﺘﺄﻛﻴﺪ ﰲ ﲨﻊ ﺍﳌﺬﻛﹼﺮ ﻏﺎﺋﺒﺎﹰ ﻛﺎﻥ ﺃﻭ ﳐﺎﻃﺒﺎﹰ ﻟﻴﺪﻝﹼ ﺿﻢ ﻣﺎ ﻗﺒﻠﻬﺎ ﻋﻠﻰ ﺍﻟﻮﺍﻭ ﺍﶈﺬﻭﻓﺔ ﻻﺟﺘﻤﺎﻉ ﺍﻟﺴﺎﻛﻨﲔ :ﺣﺮﻑِ ﺍﻟﻌﻠﹼﺔ ﻭﺃﻭﻝ ﻧﻮﻥ ﺍﻟﺘﺄﻛﻴﺪ ،ﻓﺈﻥ ﻗﻠﺖ :ﻛﻴﻒ ﳚﻮﺯ ﺣﺬﻑ ﺍﻟﻮﺍﻭ ﰲ ½ﺍِﺿﺮِﺑﻦ¼ ﻣﻊ ﺃﺎ ﻓﺎﻋﻞ ﻭﺣﺬﻑ ﺍﻟﻔﺎﻋﻞ ﻻﳚﻮﺯ ،ﻗﻠﻨﺎ :ﻻ ﻧﺴﻠﹼﻢ ﺃﻥﹼ ﺍﻟﻮﺍﻭ ﳏﺬﻭﻓﺔ ﻫﻬﻨﺎ؛ ﻷﻥﹼ ﺍﻟﺪﺍﻝﹼ ﻋﻠﻴﻬﺎ ﺃﻱ :ﺍﻟﻀﻢ ﻣﻮﺟﻮﺩ ﻓﻜﺄﻧﻪ ﱂ ﳛﺬﻑ ،ﻭﻫﺬﺍ ﻛﺎﻹﳝﺎﺀ ﰲ ﺻﻠﻮﺓ ﺍﳌﺮﻳﺾ ﻳﻘﻮﻡ ﻣﻘﺎﻡ ﺍﻷﺭﻛﺎﻥ ﻓﻼ ﻳﻌﺪ ﺗﺮﻛﺎﹰ ﻛﻔﺎﻳﺔ ﺑﺎﻟﻘﺪﺭ ﺍﳌﻤﻜﻦ ﻭﺍﻟﻜﻔﺎﻳﺔ ﻋﻨﻪ ﻛﺎﻓﻴﺔ.
) (٣ﻗﻮﻟﻪ] :ﻭﻛﺴﺮ ...ﺇﱁ[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﺿﻢ ﻣﺎ ﻗﺒﻠﻬﺎ¼ ﺃﻱ :ﻭﳚﺐ ﻛﺴﺮ ﻣﺎ ﻗﺒﻞ ﻧﻮﻥ ﺍﻟﺘﺄﻛﻴﺪ ﰲ ﺍﻟﻮﺍﺣﺪﺓ ﺍﳌﺨﺎﻃﹶﺒﺔ ﻟﻴﺪﻝﹼ ﻫﺬﺍ ﺍﻟﻜﺴﺮ ﻋﻠﻰ ﺍﻟﻴﺎﺀ ﺍﶈﺬﻭﻓﺔ ﻻﺟﺘﻤﺎﻉ ﺍﻟﺴﺎﻛﻨﲔ :ﺣﺮﻑ ﺍﻟﻌﻠﹼﺔ ﻭﺃﻭﻝ ﻧﻮﻥ ﺍﻟﺘﺄﻛﻴﺪ.
) (٤ﻗﻮﻟﻪ] :ﻭﻓﺘﺢ ...ﺇﱁ[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﻛﺴﺮ ﻣﺎ ﻗﺒﻠﻬﺎ¼ ﺃﻱ :ﻭﳚﺐ ﻓﺘﺢ ﻣﺎ ﻗﺒﻞ ﻧﻮﻥ ﺍﻟﺘﺄﻛﻴﺪ ﻓﻴﻤﺎ ﻋﺪﺍ ﲨﻊ ﺍﳌﺬﻛﹼﺮ ﻭﺍﳌﺨﺎﻃﹶﺒﺔ ،ﻭﻋﺪﺍﳘﺎ ﺍﳌﻔﺮﺩ ﺍﳌﺬﻛﹼﺮ ﻏﺎﺋﺒﺎﹰ ﻛﺎﻥ ﺃﻭ ﳐﺎﻃﹶﺒﺎﹰ ،ﻭﺍﳌﻔﺮﺩﺓ ﺍﻟﻐﺎﺋﺒﺔ ﻭﺍﳌﺜﻨﻰ ﻣﻄﻠﻘﺎﹰ.
) (٥ﻗﻮﻟﻪ] :ﺃﻣﺎ ﰲ ﺍﳌﻔﺮﺩ[ ﺃﻣﺎ ﻭﺟﻮﺏ ﻓﺘﺢ ﻣﺎ ﻗﺒﻞ ﺍﻟﻨﻮﻥ ﰲ ﺍﳌﻔﺮﺩ ﻓﻸﻧﻪ ﻟﻮ ﺿﻢ ﻣﺎ ﻗﺒﻠﻬﺎ ﻻﻟﺘﺒﺲ ﺍﳌﻔﺮﺩ ﲜﻤﻊ ﺍﳌﺬﻛﹼﺮ ،ﻭﻟﻮﻛﺴﺮ ﻻﻟﺘﺒﺲ ﺑﺎﳌﺨﺎﻃﺒﺔ ،ﻭﻟﻮ ﺳﻜﻦ ﻟﻠﺰﻡ ﺍﺟﺘﻤﺎﻉ ﺍﻟﺴﺎﻛﻨﲔ ،ﻭﻷﻥﹼ ﻧﻮﻥ ﺍﻟﺘﺄﻛﻴﺪ ﻛﻠﻤﺔ ﺑﺮﺃﺳﻬﺎ ﺍﻧﻀﻤﺖ ﺇﱃ ﻛﻠﻤﺔ ﺃﺧﺮﻯ ﻭﻣﻦ ﻋﺎﺩﻢ ﺃﻢ ﺇﺫﺍ ﺭﻛﹼﺒﻮﺍ ﻛﻠﻤﺔ ﻣﻊ ﺃﺧﺮﻯ ﻓﺘﺤﻮﺍ ﺁﺧﺮ ﺍﻟﻜﻠﻤﺔ ﺍﻷﻭﱃ.
i
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j
ﰲ
kﺍﳌﺬﻛﹼﺮ ،ﻭﻟﻮ ﻛﹸﺴﺮ ﻻﻟﺘﺒﺲ ﺑﺎﳌﺨﺎﻃﹶﺒﺔ ،ﻭﺃﻣﺎ ﰲ ﺍﳌﺜﻨﻰ ﻭﲨﻊ ﺍﳌﺆﻧﺚl )(١
ﻓﻸﻥﹼ ﻣﺎ ﻗﺒﻠﻬﺎ ﺃﻟﻒ ﳓﻮ½ :ﺍﺿﺮﺑﺎﻥﱢ¼ ﻭ½ﺍﺿﺮﺑﻨﺎﻥﱢ¼ ،ﻭﺯﻳﺪﺕ ﺃﻟﻒ ﻗﺒﻞ ﺍﻟﻨﻮﻥ
ﰲ ﲨﻊ ﺍﳌﺆﻧﺚ ﻟﻜﺮﺍﻫﺔ ﺍﺟﺘﻤﺎﻉ ﺛﻠﺚ ﻧﻮﻧﺎﺕ :ﻧﻮﻥ ﺍﻟﻀﻤﲑ ﻭﻧﻮﻧﺎ )( ٢
ﺍﻟﺘﺄﻛﻴﺪ ،ﻭﻧﻮﻥ ﺍﳋﻔﻴﻔﺔ ﻻ ﺗﺪﺧﻞ ﰲ ﺍﻟﺘﺜﻨﻴﺔ ﺃﺻﻼﹰ ﻭﻻ ﰲ ﲨﻊ ﺍﳌﺆﻧﺚ؛ ﻷﻧﻪ )(٣
ﻟﻮ ﺣﺮﻛﺖ ﺍﻟﻨﻮﻥ ﻟﹶﻢ ﺗﺒﻖ ﺧﻔﻴﻔﺔ ﻓﻠﻢ ﺗﻜﻦ ﻋﻠﻰ ﺍﻷﺻﻞ ،ﻭﺇﻥ ﺃﺑﻘﻴﺘﻬﺎ ﺳﺎﻛﻨﺔ
ﻳﻠﺰﻡ ﺍﻟﺘﻘﺎﺀ ﺍﻟﺴﺎﻛﻨﲔ ﻋﻠﻰ ﻏﲑ ﺣﺪﻩ ﻭﻫﻮ ﻏﲑ ﺣﺴﻦ. )(٤
) (١ﻗﻮﻟﻪ] :ﺃﻣﺎ ﰲ ...ﺇﱁ[ ﺃﻱ :ﺃﻣﺎ ﻭﺟﻮﺏ ﻓﺘﺢ ﻣﺎ ﻗﺒﻞ ﺍﻟﻨﻮﻥ ﰲ ﺍﳌﺜﻨﻰ ﻭﲨﻊ ﺍﳌﺆﻧﺚ ﻓﻸﻥﹼ ﻣﺎ ﻗﺒﻞ ﺍﻟﻨﻮﻥ ﺃﻟﻒ ﻭﺍﻷﻟﻒ ﰲ ﺣﻜﻢ ﺍﻟﻔﺘﺢ ﺃﻭ ﰲ ﺣﻜﻢ ﺍﻟﻌﺪﻡ؛ ﻷﻧﻬﺎ ﻏﲑ ﺣﺎﺟﺰ ﺣﺼﲔ ﻷﺟﻞ ﺳﻜﻮﺎ ﻭﻣﺎ ﻗﺒﻠﻬﺎ ﻣﻔﺘﻮﺡ ،ﻭﺇﻧﻤﺎ ﻻ ﲢﺬﻑ ﺍﻷﻟﻒ ﰲ ﺍﳌﺜﻨﻰ ﺑﻠﺤﻮﻕ ﺍﻟﻨﻮﻥ ﺍﳌﺸﺪﺩﺓ؛ ﻟﺌﻼﹼ ﻳﻠﺘﺒﺲ ﺍﳌﺜﻨﻰ ﺑﺎﳌﻔﺮﺩ ،ﻭﻷﻥﹼ ﺍﻷﻟﻒ ﺧﻔﻴﻒ. ) (٢ﻗﻮﻟﻪ] :ﺛﻠﺚ ﻧﻮﻧﺎﺕ[ ﺇﺣﺪﺍﻫﺎ ﻧﻮﻥ ﺍﻟﻀﻤﲑ ﻭﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻟﺜﺎﻟﺜﺔ ﻧﻮﻧﺎ ﺍﻟﺘﺄﻛﻴﺪ ﺍﳌﺪﻏﻢ ﻭﺍﳌﺪﻏﻢ ﻓﻴﻪ؛ ﻷﻥﹼ ﺍﻟﻨﻮﻥ ﺍﻟﺜﻘﻴﻠﺔ ﲟﻨـﺰﻟﺔ ﺍﻟﻨﻮﻧﲔ ،ﻭﺍﺟﺘﻤﺎﻉ ﺛﻠﺚ ﻧﻮﻧﺎﺕ ﻳﻮﺟﺐ ﺍﻟﺜﻘﻞ ﻓﺰﻳﺪﺕ ﺍﻷﻟﻒ ﺍﻟﻔﺎﺻﻠﺔ ﺑﲔ ﻧﻮﻥ ﺍﻟﻀﻤﲑ ﻭﺍﻟﻨﻮﻥ ﺍﻟﺜﻘﻴﻠﺔ ﺩﻓﻌﺎﹰ ﻟﻠﺜﻘﻞ ،ﻭﺇﻧﻤﺎ ﺍﺧﺘﲑﺕ ﺍﻷﻟﻒ ﻟﻠﻔﺼﻞ ﻟﻜﻮﺎ ﺃﺧﻒ ﺣﺮﻭﻑ ﺍﻟﺰﻭﺍﺋﺪ.
) (٣ﻗﻮﻟﻪ] :ﻭﺍﻟﻨﻮﻥ ﺍﳋﻔﻴﻔﺔ ...ﺇﱁ[ ﳌﹼﺎ ﺟﺎﺯ ﺩﺧﻮﻝ ﺍﻟﻨﻮﻥ ﺍﳋﻔﻴﻔﺔ ﰲ ﻣﺪﺍﺧﻞ ﺍﻟﺜﻘﻴﻠﺔ ﺇﻻﹼ ﰲ ﺍﳌﻮﺿﻌﲔ ﻓﺈ ﹼﻥ ﺍﳋﻔﻴﻔﺔ ﻻ ﺗﺪﺧﻞ ﻓﻴﻬﻤﺎ ﺃﺷﺎﺭ ﺇﱃ ﺑﻴﺎﻤﺎ ﺑﺄﻥﹼ ﺍﻟﻨﻮﻥ ﺍﳋﻔﻴﻔﺔ ﻻ ﺗﺪﺧﻞ ﰲ ﺍﻟﺘﺜﻨﻴﺔ ﺃﺻﻼﹰ ﻣﺬﻛﹼﺮﺍﹰ ﻛﺎﻥ ﺍﻟﺘﺜﻨﻴﺔ ﺃﻭ ﻣﺆﻧﺜﺎﹰ ،ﻭﻻ ﺗﺪﺧﻞ ﺃﻳﻀﺎﹰ ﰲ ﲨﻊ ﺍﳌﺆﻧﺚ ،ﻭﺇﻧﻤﺎ ﻻ ﺗﺪﺧﻞ ﺍﳋﻔﻴﻔﺔ ﰲ ﻫﺬﻳﻦ ﺍﳌﻮﺿﻌﲔ؛ ﻷﻧﻪ ﻟﻮ ﺣﺮﻛﺖ ﺍﳋﻔﻴﻔﺔ ﱂ ﺗﺒﻖ ﺧﻔﻴﻔﺔ ﻓﻠﻢ ﺗﻜﻦ ﻋﻠﻰ ﺃﺻﻠﻬﺎ ،ﻭﺇﻥ ﺃﺑﻘﻴﺘﻬﺎ ﺳﺎﻛﻨﺔ ﻋﻠﻰ ﺍﻷﺻﻞ ﻟﺰﻡ ﺍﻟﺘﻘﺎﺀ ﺍﻟﺴﺎﻛﻨﲔ :ﺍﻷﻟﻒ ﻭﺍﻟﻨﻮﻥ ﻋﻠﻰ ﻏﲑ ﺣﺪﻩ ﻭﻫﻮ ﻏﲑ ﺣﺴﻦ.
) (٤ﻗﻮﻟﻪ] :ﻋﻠﻰ ﻏﲑﺣﺪﻩ[ ﺃﻱ :ﻋﻠﻰ ﻏﲑ ﳏﻞﹼ ﺟﻮﺍﺯ ﺍﻟﺘﻘﺎﺀ ﺍﻟﺴﺎﻛﻨﲔ ﻭﺫﻟﻚ ﻏﲑ ﺟﺎﺋﺰ ،ﻭﺇﻧﻤﺎ ﻋﺒﺮ ﻋﻨﻪ ﺑﻘﻮﻟﻪ: ½ﻏﲑ ﺣﺴﻦ¼ ﺍﻛﺘﻔﺎﺀ ﺑﺄﺩﱏ ﻣﺎ ﻳﻜﺘﻔﻲ ﺑﻪ ،ﻭﺃﻣﺎ ﺍﻟﺘﻘﺎﺀ ﺍﻟﺴﺎﻛﻨﲔ ﻋﻠﻰ ﺣﺪﻩ ﻭﻫﻮ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺴﺎﻛﻦ ﺍﻷﻭﻝ ﺣﺮﻑ ﻣﺪ ﻭﺍﻟﺜﺎﱐ ﻣﺪﻏﻤﺎﹰ ﻭﻛﻼﳘﺎ ﰲ ﻛﻠﻤﺔ ﻭﺍﺣﺪﺓ ﻓﺠﺎﺋﺰ ﳓﻮ½ :ﺩﺍﺑﺔ¼؛ ﻷﻥﹼ ﺍﳌﺪ ﰲ ﺍﳊﺮﻭﻑ ﲟﻨـﺰﻟﺔ
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ﺍﻟﺘﺤﺮﻳﻚ ﻓﻜﺎﻥ ﺍﻟﺴﺎﻛﻦ ﺍﻷﻭﻝ ﻣﺘﺤﺮﻛﺎﹰ ،ﰒﹼ ﺍﻋﻠﻢ ﺃﻥﹼ ﺍﻟﻨﻮﻥ ﺍﳋﻔﻴﻔﺔ ﺇﻧﻤﺎ ﻻ ﺗﺪﺧﻞ ﰲ ﺍﻟﺘﺜﻨﻴﺔ ﻭﲨﻊ ﺍﳌﺆﻧﺚ ﻋﻠﻰ ﻣﺬﻫﺐ ﻏﲑ ﻳﻮﻧﺲ ،ﻭﺃﻣﺎ ﻋﻠﻰ ﻣﺬﻫﺐ ﻳﻮﻧﺲ ﻓﺘﺪﺧﻞ ﻋﻠﻴﻬﻤﺎ ﻗﻴﺎﺳﺎﹰ ﻭﲪﻼﹰ ﻟﻠﺨﻔﻴﻔﺔ ﻋﻠﻰ ﺍﻟﺜﻘﻴﻠﺔ؛ ﻷﻥﹼ ﺍﳌﺪ ﺍﻟﹼﺬﻱ ﰲ ﺍﻷﻟﻒ ﲟﻨـﺰﻟﺔ ﺍﳊﺮﻛﺔ ﳋﻔﹼﺔ ﺍﳌﺪﺓ ﻛﻘﺮﺍﺀﺓ ﻣﻦ ﻗﺮﺀ ½ﻭﳏﻴﺎﻱ ¼ﺑﺴﻜﻮﻥ ﺍﻟﻴﺎﺀ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ:
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﴿ﻭﻣﺤﻴﺎﻱ ﻭﻣﻤﺎﺗِﻲ ﻟِﻠﹼﻪِ ﺭﺏ ﺍﻟﹾﻌﺎﻟﹶﻤِﲔ ﻻﹶ ﺷﺮِﻳﻚ ﻟﹶﻪ ﻭﺑِﺬﹶﻟِﻚ ﺃﹸﻣِﺮﺕ ﻭﺃﹶﻧﺎﹾ ﺃﹶﻭﻝﹸ ﺍﻟﹾﻤﺴﻠِﻤِﲔ] ﴾ﺍﻻﻧﻌﺎﻡ/١٦٢ : [١٦٣ﻭﻗﺪ ﻓﺮﻏﺖ ﻣﻦ ﺍﻟﺘﻌﻠﻴﻘﺎﺕ ﻋﻠﻰ ﺍﳌﺨﺘﺼﺮ ﺑﻌﺪ ﺍﳌﻐﺮﺏ ﻳﻮﻡ ﺍﻷﺣﺪ ﺍﻷﻭﻝ ﻣﻦ ﺍﶈﺮﻡ ﺍﳊﺮﺍﻡ ﺳﻨﺔ ﻋﺸﺮﻳﻦ ﻭﺃﺭﺑﻊ ﻣﺎﺋﺔ ﻭﺃﻟﻒ ﻣﻦ ﺍﳍﺠﺮﻳﺔ ﻋﻠﻰ ﺻﺎﺣﺒﻬﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ،ﻭﲰﻴﺘﻬﺎ ﺑـ"ﻋﻨﺎﻳﺔ ﺍﻟﻨﺤﻮ ﻋﻠﻰ ﻫﺪﺍﻳﺔ
ﺍﻟﻨﺤﻮ" ﻭﺍﳊﻤﺪ ﷲ ﺍﻟﹼﺬﻱ ﻭﻓﹼﻖ ﻋﺒﺪﻩ ﺍﻟﻀﻌﻴﻒ ﻹﲤﺎﻣﻬﺎ ﺑﻔﻀﻠﻪ ،ﻭﺃﻋﺎﻧﻪ ﻋﻠﻰ ﲨﻌﻬﺎ ﺑﻜﺮﻣﻪ ،ﻭﻳﺴﺮ ﻟﻪ ﺃﻣﺮﻩ ﺑﺈﺫﻧﻪ ،ﻭﻋﻈﻢ ﺃﻣﺮﻩ ﻭﺃﺗﺎﻩ ﲟﺴﺆﻟﻪ ﲜﻮﺩﻩ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻧﺒﻴﻪ ﺍﳌﺒﻌﻮﺙ ﺑﺎﳌﻌﺠﺰﺍﺕ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﺍﳌﺨﺼﻮﺻﲔ ﺑﺎﻟﻜﺮﺍﻣﺎﺕ ،ﺃﻟﻠﹼﻬﻢ ﻣﺘﻊ ﻃﺎﻟﺒﻴﻬﺎ ﺑﻔﻮﺍﺋﺪﻫﺎ ،ﻭﺯﻳﻦ ﻗﺎﺻﺪﻳﻬﺎ ﺑﻔﺮﺍﺋﺪﻫﺎ ،ﻭﺍﺭﺯﻕ ﺍﻟﺮﺍﻏﺒﲔ ﺇﻟﻴﻬﺎ ﻣﻦ ﻣﻘﺎﺻﺪﻫﺎ ،ﻭﺍﳌﺮﺟﻮ ﻣﻨﻬﻢ ﺃﻥ ﻳﺪﻋﻮﺍ ﻟﻠﻌﺒﺪ ﺍﻟﻀﻌﻴﻒ ﻭﶈﺒﻴﻪ ﻭﳏﺒﻮﺑﻴﻪ ﰲ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﳋﲑ ﻭﺍﻟﻐﻔﺮﺍﻥ ،ﻋﺴﻰ ﺃﻥ ﳜﺘﻢ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺗﻌﺎﱃ ﺑﺎﻟﺴﻌﺎﺩﺓ ﻣﻊ ﺍﻹﳝﺎﻥ ﺑﺎﳌﺪﻳﻨﺔ. ﺇِﻟﹶﻬِﻲ ﻧﺠﻨِﻲ ﻣِﻦ ﻛﹸﻞﱢ ﻛﹶﺮﺏٍ ﺑِﺤﻖ ﺍﻟﹾﻤﺼﻄﹶﻔﹶﻰ ﻣﻮﻟﹶﻰ ﺍﻟﹾﺠﻤِﻴﻊِ ﻭﻫﺐ ﻟِﻲ ﻓِﻲ ﻣﺪِﻳﻨﺘِﻪِ ﻗﹶـﺮﺍﺭﺍﹰ ﺑِﺈِﻳﻤـﺎﻥٍ
ﻭﺩﻓﹾـﻦٍ
ﺑِﺎﻟﹾﺒـﻘِﻴﻊِ
ﺍﻟﻌﺒﺪ ﺍﻟﻀﻌﻴﻒ ﺍﳌﻔﺘﻘﺮ ﺇﱃ ﺭﲪﺔ ﺭﺑﻪ ﺍﳌﻘﺘﺪﺭ ﺍﺑﻦ ﺩﺍﻭﺩ ﺍﳊﻨﻔﻲ ﺍﻟﻌﻄﺎﺭﻱ ﺍﳌﺪﱐ ١٤٢٠ﻫـ ﻋﻠﻰ ﺻﺎﺣﺒﻬﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ
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ﺧﻄﺒﺔ ﺍﻟﻜﺘﺎﺏ ١ ..............................................................
٢
ﺍﳌﻘﺪﻣﺔ ﰲ ﺍﳌﺒﺎﺩﻱ ١١ ........................................................
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.١ﻓﺼﻞ ﰲ ﺗﻌﺮﻳﻒ ﻋﻠﻢ ﺍﻟﻨﺤﻮ ﻭﻏﺮﺿﻪ ﻭﻣﻮﺿﻮﻋﻪ ١١ .............................
٤
.٢ﻓﺼﻞ ﰲ ﺗﻌﺮﻳﻒ ﺍﻟﻜﻠﻤﺔ ﻭﺃﻗﺴﺎﻣﻬﺎ ﺍﻟﺜﻠﺜﺔ ١٣ ....................................
٥
.٤ﻓﺼﻞ ﰲ ﺗﻌﺮﻳﻒ ﺍﻟﻜﻼﻡ ﻭﺍﳉﻤﻠﺔ ﻭﺃﻗﺴﺎﻣﻬﺎ ١٩ ................................
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ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﰲ ﺍﻻﺳﻢ ٢١ ......................................................
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ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ ﰲ ﺍﻻﺳﻢ ﺍﳌﻌﺮﺏ٢١ ...............................................
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.١ﻓﺼﻞ ﰲ ﺗﻌﺮﻳﻒ ﺍﻻﺳﻢ ﺍﳌﻌﺮﺏ ٢١ ...........................................
١٠
.٢ﻓﺼﻞ ﰲ ﺣﻜﻢ ﺍﻻﺳﻢ ﺍﳌﻌﺮﺏ ﻭﻏﲑﻩ ٢٢ ......................................
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.٣ﻓﺼﻞ ﰲ ﺃﺻﻨﺎﻑ ﺇﻋﺮﺍﺏ ﺍﻻﺳﻢ ٢٣ ...........................................
١٢
.٤ﻓﺼﻞ ﰲ ﺍﳌﻨﺼﺮﻑ ﻭﻏﲑ ﺍﳌﻨﺼﺮﻑ ٣١ .......................................
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ﺍﳌﻘﺼﺪ ﺍﻷﻭﻝ ﰲ ﺍﳌﺮﻓﻮﻋﺎﺕ ٤٦ ...............................................
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.١ﻓﺼﻞ ﺍﻟﻔﺎﻋﻞ ٤٧ ............................................................
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.٢ﻓﺼﻞ ﰲ ﺗﻨﺎﺯﻉ ﺍﻟﻔﻌﻠﲔ ٥٢ ...................................................
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.٣ﻓﺼﻞ ﻣﻔﻌﻮﻝ ﻣﺎ ﱂ ﻳﺴﻢ ﻓﺎﻋﻠﻪ ٦١ ............................................
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.٤ﻓﺼﻞ ﺍﳌﺒﺘﺪﺃ ﻭﺍﳋﱪ ٦٢ .....................................................
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.٥ﻓﺼﻞ ﺧﱪ ﺇﻥﱠ ﻭﺃﺧﻮﺍﺎ ٧٠ ...................................................
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.٦ﻓﺼﻞ ﺍﺳﻢ ﻛﺎﻥ ﻭﺃﺧﻮﺍﺎ ٧٣ .................................................
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.٧ﻓﺼﻞ ﺍﺳﻢ ﻣﺎ ﻭﻻ ﺍﳌﺸﺒﻬﺘﲔ ﺑﻠﻴﺲ ٧٤ ........................................
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.٨ﻓﺼﻞ ﺧﱪ ﻻ ﻟﻨﻔﻲ ﺍﳉﻨﺲ ٧٦ ................................................
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ﺍﳌﻘﺼﺪ ﺍﻟﺜﺎﱐ ﰲ ﺍﳌﻨﺼﻮﺑﺎﺕ ٧٧ ...............................................
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.١ﻓﺼﻞ ﺍﳌﻔﻌﻮﻝ ﺍﳌﻄﻠﻖ ٧٨ ...................................................
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.٢ ٢٤kﻓﺼﻞ ﺍﳌﻔﻌﻮﻝ ﺑﻪl٨٠ ........................................................ ٢٥
.٣ﻓﺼﻞ ﺍﳌﻔﻌﻮﻝ ﻓﻴﻪ ٨٧ .......................................................
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.٤ﻓﺼﻞ ﺍﳌﻔﻌﻮﻝ ﻟﻪ ٨٨ ........................................................
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.٥ﻓﺼﻞ ﺍﳌﻔﻌﻮﻝ ﻣﻌﻪ ٨٩ ......................................................
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.٦ﻓﺼﻞ ﺍﳊﺎﻝ ٩١ ............................................................
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.٧ﻓﺼﻞ ﺍﻟﺘﻤﻴﻴﺰ ٩٤ ............................................................
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.٨ﻓﺼﻞ ﺍﳌﺴﺘﺜﲎ ٩٦ ..........................................................
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.٩ﻓﺼﻞ ﺧﱪ ﻛﺎﻥ ﻭﺃﺧﻮﺍﺎ ١٠٠ .................................................
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.١٠ﻓﺼﻞ ﺍﺳﻢ ﺇﻥﱠ ﻭﺃﺧﻮﺍﺎ ١٠١ .................................................
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.١١ﻓﺼﻞ ﺍﳌﻨﺼﻮﺏ ﺑﻼ ﺍﻟﱵ ﻟﻨﻔﻲ ﺍﳉﻨﺲ ١٠١ ....................................
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.١٢ﻓﺼﻞ ﺧﱪ ﻣﺎ ﻭﻻ ﺍﳌﺸﺒﻬﺘﲔ ﺑﻠﻴﺲ ١٠٣ ......................................
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ﺍﳌﻘﺼﺪ ﺍﻟﺜﺎﻟﺚ ﰲ ﺍﺮﻭﺭﺍﺕ ﻭﺃﻗﺴﺎﻡ ﺍﻹﺿﺎﻓﺔ ١٠٥ ..............................
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ﺍﳋﺎﲤﺔ ﰲ ﺍﻟﺘﻮﺍﺑﻊ ١١٠ ..........................................................
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.١ﻓﺼﻞ ﺍﻟﻨﻌﺖ ١١١ ............................................................
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.٢ﻓﺼﻞ ﺍﻟﻌﻄﻒ ﺑﺎﳊﺮﻭﻑ ١١٤ .................................................
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.٣ﻓﺼﻞ ﺍﻟﺘﺄﻛﻴﺪ ١١٨ ...........................................................
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.٤ﻓﺼﻞ ﺍﻟﺒﺪﻝ ١٢١ .............................................................
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.٥ﻓﺼﻞ ﻋﻄﻒ ﺍﻟﺒﻴﺎﻥ ١٢٣ ......................................................
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ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱏ ﰲ ﺍﻻﺳﻢ ﺍﳌﺒﲏ ١٢٥ .................................................
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.١ﻓﺼﻞ ﺍﳌﻀﻤﺮﺍﺕ ١٢٧ .......................................................
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.٢ﻓﺼﻞ ﺃﲰﺎﺀ ﺍﻹﺷﺎﺭﺓ ١٣٣ .....................................................
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.٣ﻓﺼﻞ ﺍﳌﻮﺻﻮﻝ ١٣٥ ........................................................
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.٤ﻓﺼﻞ ﺃﲰﺎﺀ ﺍﻷﻓﻌﺎﻝ ١٣٨ .....................................................
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.٥ﻓﺼﻞ ﺍﻷﺻﻮﺍﺕ ١٤٠ ........................................................
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.٦ﻓﺼﻞ ﺍﳌﺮﻛﺒﺎﺕ ١٤٠ ........................................................
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.٧ ٤٩kﻓﺼﻞ ﺍﻟﻜﻨﺎﻳﺎﺕ l١٤١ ......................................................... ٥٠
.٨ﻓﺼﻞ ﺍﻟﻈﺮﻭﻑ ﺍﳌﺒﻨﻴﺔ ١٤٤ ...................................................
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ﺍﳋﺎﲤﺔ ﰲ ﺳﺎﺋﺮ ﺃﺣﻜﺎﻡ ﺍﻻﺳﻢ ﻭﻟﻮﺍﺣﻘﻪ ﻏﲑ ﺍﻹﻋﺮﺍﺏ ﻭﺍﻟﺒﻨﺎﺀ ١٥١ ....................
٥٢
.١ﻓﺼﻞ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﻨﻜﺮﺓ ١٥١ ...................................................
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.٢ﻓﺼﻞ ﺃﲰﺎﺀ ﺍﻟﻌﺪﺩ ١٥٣ ......................................................
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.٣ﻓﺼﻞ ﺍﳌﺬﻛﺮ ﻭﺍﳌﺆﻧﺚ ١٥٨ .................................................
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.٤ﻓﺼﻞ ﺍﳌﺜﲎ ١٦١ ............................................................
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.٥ﻓﺼﻞ ﺍﻤﻮﻉ ١٦٥ ........................................................
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.٦ﻓﺼﻞ ﺍﳌﺼﺪﺭ ١٧٠ .........................................................
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.٧ﻓﺼﻞ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ١٧٣ ......................................................
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.٨ﻓﺼﻞ ﺍﺳﻢ ﺍﳌﻔﻌﻮﻝ ١٧٥ .....................................................
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.٩ﻓﺼﻞ ﺍﻟﺼﻔﺔ ﺍﳌﺸﺒﻬﺔ ١٧٧ ...................................................
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.١٠ﻓﺼﻞ ﺍﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ ١٨٠ ...................................................
٦٢
ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ﰲ ﺍﻟﻔﻌﻞ ﻭﺃﻗﺴﺎﻣﻪ ١٨٦ ..............................................
٦٣
.١ﻓﺼﻞ ﰲ ﺃﺻﻨﺎﻑ ﺇﻋﺮﺍﺏ ﺍﻟﻔﻌﻞ ١٩٠ ...........................................
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.٢ﻓﺼﻞ ﺭﺍﻓﻊ ﺍﳌﻀﺎﺭﻉ ١٩١ ....................................................
٦٥
.٣ﻓﺼﻞ ﻧﻮﺍﺻﺐ ﺍﳌﻀﺎﺭﻉ ١٩١ .................................................
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.٤ﻓﺼﻞ ﺟﻮﺍﺯﻡ ﺍﳌﻀﺎﺭﻉ١٩٥ ...................................................
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.٥ﻓﺼﻞ ﻓﻌﻞ ﻣﺎ ﱂ ﻳﺴﻢ ﻓﺎﻋﻠﻪ ٢٠٤ ..............................................
٦٨
.٦ﻓﺼﻞ ﺍﻟﻔﻌﻞ ﺍﻟﻼﺯﻡ ﻭﺍﳌﺘﻌﺪﻯ ٢٠٧ ............................................
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.٧ﻓﺼﻞ ﺃﻓﻌﺎﻝ ﺍﻟﻘﻠﻮﺏ ٢٠٩ ....................................................
٧٠
.٨ﻓﺼﻞ ﺍﻷﻓﻌﺎﻝ ﺍﻟﻨﺎﻗﺼﺔ ٢١١ ...................................................
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.٩ﻓﺼﻞ ﺍﳌﻘﺎﺭﺑﺔ ٢١٥ .........................................................
٧٢
.١٠ﻓﺼﻞ ﻓﻌﻼ ﺍﻟﺘﻌﺠﺐ ٢١٧ ...................................................
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.١١ﻓﺼﻞ ﺃﻓﻌﺎﻝ ﺍﳌﺪﺡ ﻭﺍﻟﺬﻡ ٢١٩ ..............................................
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٧٤kﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ ﰲ ﺍﳊﺮﻭﻑ l٢٢٢ ................................................. ٧٥
.١ﻓﺼﻞ ﺣﺮﻭﻑ ﺍﳉﺮ ٢٢٢ .....................................................
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.٢ﻓﺼﻞ ﺍﳊﺮﻭﻑ ﺍﳌﺸﺒﻬﺔ ﺑﺎﻟﻔﻌﻞ ٢٣٧ ..........................................
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.٣ﻓﺼﻞ ﺣﺮﻭﻑ ﺍﻟﻌﻄﻒ ٢٤٥ ...................................................
٧٨
.٤ﻓﺼﻞ ﺣﺮﻭﻑ ﺍﻟﺘﻨﺒﻴﻪ ٢٥١ ....................................................
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.٥ﻓﺼﻞ ﺣﺮﻭﻑ ﺍﻟﻨﺪﺍﺀ ٢٥٢ ....................................................
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.٦ﻓﺼﻞ ﺣﺮﻭﻑ ﺍﻹﳚﺎﺏ ٢٥٢ .................................................
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.٧ﻓﺼﻞ ﺣﺮﻭﻑ ﺍﻟﺰﻳﺎﺩﺓ ٢٥٤ ...................................................
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.٨ﻓﺼﻞ ﺣﺮﻓﺎ ﺍﻟﺘﻔﺴﲑ ٢٥٦ .....................................................
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.٩ﻓﺼﻞ ﺣﺮﻭﻑ ﺍﳌﺼﺪﺭ ٢٥٧ ..................................................
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.١٠ﻓﺼﻞ ﺣﺮﻭﻑ ﺍﻟﺘﺤﻀﻴﺾ ٢٥٨ ..............................................
٨٥
.١١ﻓﺼﻞ ﺣﺮﻑ ﺍﻟﺘﻮﻗﻊ ٢٥٩ ...................................................
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.١٢ﻓﺼﻞ ﺣﺮﻓﺎ ﺍﻟﻼﺳﺘﻔﻬﺎﻡ ٢٦١ ................................................
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.١٣ﻓﺼﻞ ﺣﺮﻭﻑ ﺍﻟﺸﺮﻁ ٢٦٢ .................................................
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.١٤ﻓﺼﻞ ﺣﺮﻑ ﺍﻟﺮﺩﻉ ٢٦٦ ...................................................
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.١٥ﻓﺼﻞ ﺗﺎﺀ ﺍﻟﺘﺄﻧﻴﺚ ٢٦٧ .....................................................
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.١٦ﻓﺼﻞ ﺍﻟﺘﻨﻮﻳﻦ ٢٦٩ .........................................................
٩١
.١٧ﻓﺼﻞ ﻧﻮﻧﺎ ﺍﻟﺘﺄﻛﻴﺪ ٢٧٢ ....................................................
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