‫*‬

‫ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻌﻘﺪﻱ‬

‫ﲝﺚ ﰲ ﺃﺛﺮ ﺍﳌﻌﺘﻘﺪﺍﺕ ﰲ ﺍﻟﺪ‪‬ﺭﺱ ﺍﻟﻠﻐﻮﻱ‬

‫**‬
‫ﺃﲪﺪ ﺷﻴﺦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‬

‫ﺗﻘﺪﱘ‬
‫ﺇﻥ ﺍﻟﻠﻐﻮﻱ‪ ،‬ﺷﺄﻧﻪ ﺷﺄﻥ ﺃﻱ ﻛﺎﺗﺐ ﺁﺧﺮ‪ ،‬ﻻ ﻳﻨﺴﻠﺦ ﻣﻦ ﺁﺛﺎﺭ ﺧﻠﻔﻴﺘﻪ ﺍﻟﺜﻘﺎﻓﻴﺔ‪ ،‬ﻭﻣﻌﺘﻘﺪﺍﺗﻪ‬
‫ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻭﺍﲡﺎﻫﺎﺗﻪ ﺍﻟﻔﻜﺮﻳﺔ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻠﻐﻮﻳﻮﻥ ﻗﺪ ﺍﺳﺘ ﹾﻘﺮ‪‬ﻭﺍ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻨﺤﻮﻳﺔ ﻣﻦ ﺍﺳﺘﺨﺪﺍﻡ‬
‫ﺍﻟﻨﺎﺱ ﻟﻠﻐﺎ‪‬ﻢ‪ ،‬ﻓﻤﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﻳﺘﺄﺛﺮﻭﺍ ﺑﺎﻟﻌﻮﺍﻣﻞ ﺍﻟﻠﻐﻮﻳﺔ ﻭﻏﲑ ﺍﻟﻠﻐﻮﻳﺔ ﺍﻟﱵ ﻗﺪ ﺗﺆﺛﺮ ﰲ‬
‫ﺃﻋﻤﺎﳍﻢ ﺍﻟﻌﻠﻤﻴﺔ‪ .‬ﻭﻗﺪ ﻳﺘﻢ ﺍﻟﺘﺄﺛﺮ ﺑﺎﻟﻌﻘﻴﺪﺓ ﻻ ﺷﻌﻮﺭﻳﹰﺎ ﻳﺴﺘﺸﻒ ﻣﻦ ﺛﻨﺎﻳﺎ ﻛﺘﺎﺑﺎﺕ ﻫﺆﻻﺀ‬
‫ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﻘﺼﻮﺩﹰﺍ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﻤﻞ ﳐﺼﺼﹰﺎ ﻟﻠﺪﻓﺎﻉ ﻋﻦ ﺍﳌﻮﺍﻗﻒ ﺍﻟﻌﻘﺪﻱ‪.‬‬
‫ﻛﺎﻥ ﻣﻌﻈﻢ ﻋﻠﻤﺎﺀ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻋﻠﻤﺎﺀ ﺍﻟﺒﻴﺎﻥ ﻣﻦ ﻛﺒﺎﺭ ﺍﳌﺘﻜﻠﻤﲔ ﻭﺫﻭﻱ ﺍﻟﺰﻋﺎﻣﺔ ﻓﻴﻬﻢ‪.‬‬
‫ﻓﻤﻦ ﺍﳌﻌﺘﺰﻟﺔ‪ :‬ﺍﳉﺎﺣﻆ‪ ،‬ﻭﺃﺑﻮ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ‪ ،‬ﻭﺍﺑﻦ ﺟﲏ‪ ،‬ﻭﺍﻟﺴﲑﺍﰲ‪ .‬ﻭﻣﻦ ﺍﳊﻨﺎﺑﻠﺔ‪ :‬ﺍﺑﻦ ﻗﺘﻴﺒﺔ‪،‬‬
‫ﻭﻣﻦ ﺍﻷﺷﺎﻋﺮﺓ‪ :‬ﺃﲪﺪ ﺑﻦ ﻓﺎﺭﺱ‪ ،‬ﻭﺃﺑﻮ ﻫﻼﻝ ﺍﻟﻌﺴﻜﺮﻱ‪ ،‬ﻭﺍﻟﺮﻣﺎﱐ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ ﺍﳉﺮﺟﺎﱐ‪.‬‬
‫ﻭﻟﻌﻞ ﺃﻭﱃ ﺍﳋﻄﻮﺍﺕ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﱵ ﻣﻦ ﺷﺄ‪‬ﺎ ﺃﻥ ﺗﻘﺮﺏ ﺑﲔ ﺍﻟﺪﺭﺱ ﺍﻟﻠﻐﻮﻱ ﻭﺑﲔ ﺍﳌﺴﺎﺋﻞ‬
‫ﺍﻟﻌﻘﺪﻱ‪ ،‬ﺃﻥ ﻻ ﻳﻠﻐﻲ ﺍﻟﺒﺎﺣﺚ ﻣﻦ ﺣﺴﺎﺑﻪ ﺃﺛﺮ ﺍﳋﺼﻮﻣﺎﺕ ﺍﳌﺬﻫﺒﻴﺔ ﻭﺍﻟﻔﻜﺮﻳﺔ ﰲ ﺃﲝﺎﺙ ﺍﻟﻠﻐﺔ‬
‫ﻭﺍﻟﺒﻴﺎﻥ ﻋﻨﺪ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺍﻷﻭﺍﺋﻞ‪ .‬ﻭﻋﻠﻴﻪ ﺃﻥ ﳛﺎﻭﻝ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﺑﻴﻨﺔ ﻣﻦ ﺃﺻﻮﻝ‬

‫* ﻗﺪﻡ ﺃﺻﻞ ﺍﻟﺒﺤﺚ ﰲ ﻧﺪﻭﺓ‪ :‬ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍ‪‬ﺎ ﺍﻟﱵ ﻧﻈﻤﻬﺎ ﻗﺴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺎﳉﺎﻣﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﺎﳌﻴـﺔ‬
‫ﲟﺎﻟﻴﺰﻳﺎ ﰲ ‪ 19‬ﺃﻛﺘﻮﺑﺮ ‪1996‬ﻡ‪.‬‬
‫** ﺩﻛﺘﻮﺭﺍﻩ ﺍﻟﻔﻠﺴﻔﺔ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻦ ﻛﻠﻴﺔ ﺍﻵﺩﺍﺏ ﲜﺎﻣﻌﺔ ﺍﳋﺮﻃﻮﻡ ‪1410‬ﻫ‪1990/‬ﻡ‪ ،‬ﺃﺳﺘﺎﺫ ﻣﺸﺎﺭﻙ ﻭﺭﺋﻴﺲ ﻗﺴـﻢ‬
‫ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﺩﺍ‪‬ﺎ‪ ،‬ﻛﻠﻴﺔ ﻣﻌﺎﺭﻑ ﺍﻟﻮﺣﻲ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﺍﳉﺎﻣﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ ﲟﺎﻟﻴﺰﻳﺎ‪.‬‬
‫ﺃﲪﺪ ﺷﻴﺦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‬ ‫‪ 134‬ﺇﺳﻼﻣﻴﺔ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﱐ ﻋﺸﺮ‬

‫ﺍﳌﺬﻫﺐ ﺍﻟﻔﻜﺮﻱ ﻟﻜﻞ ﻟﻐﻮﻱ ﺃﻭ ﺑﻴﺎﱐ ﻳﺮﻳﺪ ﺃﻥ ﻳﺪﺭﺱ ﺁﺛﺎﺭﻩ ﻭﺃﻓﻜﺎﺭﻩ‪ ،‬ﻭﻳﻌﺮﻑ ﺍﻟﺒﻮﺍﻋﺚ ﺍﻟﱵ‬
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‫ﺩﻓﻌﺘﻪ ﺇﱃ ﺃﻥ ﳜﺘﺎﺭ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃﻭ ﺫﺍﻙ ﰲ ﻛﻞ ﻣﺎ ﺗﻨﺎﻭﻟﻪ ﻣﻦ ﻗﻀﺎﻳﺎ ﺍﻟﻠﻐﺔ ﻭﺍﻟﺒﻴﺎﻥ‪.‬‬
‫ﻟﻴﺲ ﻣﺴﺘﻐﺮﺑﹰﺎ ﺃﻥ ﻳﻠﺤﻆ ﺍﻫﺘﻤﺎﻡ ﺍﻟﻔﻘﻬﺎﺀ ﺑﺒﻨﺎﺀ ﺍﻷﺣﻜﺎﻡ ﻋﻠﻰ ﺩﻻﻻﺕ ﺍﻟﺘﺮﺍﻛﻴﺐ ﺍﻟﻠﻐﻮﻳﺔ‬
‫ﰲ ﺿﻮﺀ ﺧﺼﺎﺋﺼﻬﺎ ﺍﻟﺘﺮﻛﻴﺒﻴﺔ‪ ،‬ﻭﺍﻫﺘﻤﺎﻡ ﺍﻷﺻﻮﻟﻴﲔ ﺑﺎﻟﻘﻀﺎﻳﺎ ﺍﻟﺪﻻﻟﻴﺔ ﺍﻟﺘﺮﻛﻴﺒﻴﺔ‪ ،‬ﻭﺍﻫﺘﻤﺎﻡ‬
‫ﺍﳌﺘﻜﻠﻤﲔ ﺑﺎﻟﻘﻀﺎﻳﺎ ﺍﻟﻠﻐﻮﻳﺔ ﻭﺍﻟﻌﻘﺪﻳﺔ‪ .‬ﻭﻗﺪ ﺍﻫﺘﻢ ﺍﻟﻨﺤﺎﺓ ﲟﺮﺍﻋﺎﺓ ﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﻟﺪﻳﻨﻴﺔ ﰲ ﲢﻠﻴﻞ‬
‫ﺍﻟﺘﺮﺍﻛﻴﺐ ﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﻭﺍﺳﺘﻐﻼﻝ ﻣﻨﺎﻫﺞ ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻟﻪ ﻭﻣﻨﺎﻫﺞ ﻋﻠﻢ ﺍﻟﻜﻼﻡ ﰲ ﺗﻨﺎﻭﻝ ﺍﻷﺻﻮﻝ‬
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‫ﺍﻟﻨﺤﻮﻳﺔ‪.‬‬
‫ﻭﲟﺎ ﺃﻥ ﺗﺄﺛﲑ ﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﻟﺪﻳﻨﻴﺔ ﰲ ﺍﻟﺪﺭﺱ ﺍﻟﻨﺤﻮﻱ ﻛﺒﲑ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺳﻴﺘﻨﺎﻭﻝ‬
‫ﺗﺄﺛﲑﻫﺎ ﰲ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﺑﻐﻴﺔ ﺗﺒﲔ ﻣﺪﻯ ﺇﻣﻜﺎﻥ ﺍﺳﺘﻐﻼﻝ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻨﺤﻮﻱ ﰲ ﺍﻟﺪﻋﺎﻳﺔ‬
‫ﻟﻸﻓﻜﺎﺭ ﻭﺍﳌﻌﺘﻘﺪﺍﺕ ﻭﺗﺮﻭﳚﻬﺎ‪ .‬ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻟﺴﻌﺪﻱ ﻗﺪ ﺗﻨﺎﻭﻝ ﻣﻮﺿﻮﻋﹰﺎ‬
‫ﺷﺪﻳﺪ ﺍﻟﺼﻠﺔ ﲟﻮﺿﻮﻋﻨﺎ ﻫﺬﺍ‪ ،‬ﺇﻻ ﺃﻧﻪ ﱂ ﻳﺘﻄﺮﻕ ﻟﻸﺣﻜﺎﻡ ﺍﻟﻌﻘﺪﻳﺔ ﺍﻟﱵ ﺗﻘﻮﻡ ﻋﻠﻰ ﺃﺩﻟﺔ ﳓﻮﻳﺔ‬
‫ﻭﻟﻐﻮﻳﺔ‪ ،‬ﻭﺫﻟﻚ ‪-‬ﻛﻤﺎ ﺃﺷﺎﺭ ﻫﻮ ﻧﻔﺴﻪ‪ -‬ﻧﻈﺮﹰﺍ ﻟﻠﺤﺪﻭﺩ ﺍﳌﺮﺳﻮﻣﺔ ﻟﺒﺤﺜﻪ ﰲ ﺃﺛﺮ ﺍﻟﺪﻻﻟﺔ ﺍﻟﻨﺤﻮﻳﺔ‬
‫ﻭﺍﻟﻠﻐﻮﻳﺔ ﰲ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﻌﺮﻳﺔ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ 3.‬ﻭﰲ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺇﺷﻌﺎﺭ ﺑﺈﻣﻜﺎﻥ‬
‫ﺗﻜﺎﻣﻞ ﺍﻟﺪﺭﺱ ﺍﻟﻨﺤﻮﻱ ﻭﺍﻟﻠﻐﻮﻱ ﻣﻊ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻌﻘﺪﻳﺔ‪ .‬ﻭﻟﻌﻠﻨﺎ ﻧﻘﻒ ﻣﻦ ﺍﻟﺘﺤﻠﻴﻼﺕ ﺍﻟﱵ‬
‫ﻧﻘﺪﻣﻬﺎ ﻋﻠﻰ ﺗﺄﺛﲑ ﺍﻟﺘﻨﻮﻉ ﺍﻟﻌﻘﺪﻱ ﰲ ﺗﻨﻮﻉ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﻭﲞﺎﺻﺔ ﻓﻴﻤﺎ ﻗﺪﻣﻪ ﺭﺅﻭﺱ‬
‫ﺍﳌﺬﺍﻫﺐ ﺍﻟﻌﻘﺪﻳﺔ ﰲ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ .‬ﻭﲤﺜﻞ ﺍﻷﻣﺜﻠﺔ ﺍﻟﺘﺤﻠﻴﻠﻴﺔ ﺍﳌﺬﻛﻮﺭﺓ ﳕﺎﺫﺝ ﺗﺜﺒﺖ ﻓﻜﺮﺓ‬
‫ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻌﻘﺪﻱ ﻟﻴﻘﻮﻡ ﺷﺎﻫﺪﹰﺍ ﻋﻠﻰ ﺗﻔﺎﻋﻞ ﺍﻟﺪﺭﺱ ﺍﻟﻠﻐﻮﻱ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻊ ﺍﳌﻌﺘﻘﺪﺍﺕ‬
‫ﺍﻟﺪﻳﻨﻴﺔ‪ .‬ﻭﻳﻌﺪ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻌﻘﺪﻱ ﳕﻮﺫﺟﹰﺎ ﻟﻠﺪﺭﺱ ﺍﻟﻠﻐﻮﻱ ﺍﳌﻮﺳ‪‬ﻊ ﰲ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪.‬‬
‫ﺍﳌﻌﺘﻘﺪﺍﺕ‬
‫ﺍﻟﻌﻘﻴﺪﺓ ﻋﻠﻰ ﺯﻧﺔ "ﻓﻌﻴﻠﺔ" ﲟﻌﲎ ﻣﻔﻌﻮﻝ‪ ،‬ﺃﻱ ﺍﳌﻌﺘﻘﺪ‪ .‬ﻭﻣﻌﻨﺎﻫﺎ ﺍﻟﻌﺎﻡ ﺍﻟﺘﺼﺪﻳﻖ ﺍﻟﻨﺎﺷﺊ ﻋﻦ‬
‫ﺇﺩﺭﺍﻙ ﺷﻌﻮﺭﻱ ﺃﻭ ﻻ ﺷﻌﻮﺭﻱ ﻳﻘﻬﺮ ﺻﺎﺣﺒﻪ ﻋﻠﻰ ﺍﻹﺫﻋﺎﻥ ﻟﻘﻀﻴﺔ ﻣﺎ‪ .‬ﻭﲤﺜﻞ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻘﻮﺍﻋﺪ‬
‫ﺍﻟﱵ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺃﻱ ﺩﻳﻦ ﺃﻭ ﻧﻈﺎﻡ ﺇﳍﻲ ﺃﻭ ﻭﺿﻌﻲ‪ .‬ﻭﻫﻲ ﰲ ﺍﻻﺻﻄﻼﺡ‪ :‬ﺍﻹﺩﺭﺍﻙ ﺍﳉﺎﺯﻡ‬

‫‪ 1‬ﺑﺘﺼﺮﻑ ﻋﻦ‪ :‬ﺃﲪﺪ ﺃﺑﻮ ﺯﻳﺪ‪ :‬ﻣﻘﺪﻣﺔ ﰲ ﺍﻷﺻﻮﻝ ﺍﻟﻔﻜﺮﻳﺔ ﻟﻠﺒﻼﻏﺔ ﻭﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﺮﺑﺎﻁ‪ :‬ﺩﺍﺭ ﺍﻷﻣﺎﻥ‪1989 ،‬ﻡ‪ ،‬ﺹ‬
‫‪ 15‬ﻭ ‪.39‬‬
‫‪ 2‬ﺍﻧﻈﺮ ﻣﺜﻼ‪ :‬ﺣﺴﻦ ﳏﻤﻮﺩ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺍﳌﺪﺧﻞ ﺇﱃ ﺩﺭﺍﺳﺔ ﻋﻠﻢ ﺍﻟﻜﻼﻡ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﻜﺘﺒـﺔ ﻭﻫﺒـﺔ‪ ،1991 ،‬ﺹ ‪-231‬‬
‫‪.259‬‬
‫‪ 3‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻟﺴﻌﺪﻱ‪ :‬ﺃﺛﺮ ﺍﻟﺪﻻﻟﺔ ﺍﻟﻨﺤﻮﻳﺔ ﻭﺍﻟﻠﻐﻮﻳﺔ ﰲ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻷﺣﻜﺎﻡ ﻣﻦ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺘﺸـﺮﻳﻌﻴﺔ‪ ،‬ﺑﻐـﺪﺍﺩ‪ :‬ﻭﺯﺍﺭﺓ‬
‫ﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺸﺆﻭﻥ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﻌﺮﺍﻗﻴﺔ‪1406 ،‬ﻫ‪ ،‬ﺹ ‪.8‬‬
‫ﲝﻮﺙ‪/‬ﺩﺭﺍﺳﺎﺕ ‪135‬‬ ‫ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻌﻘﺪﻱ‬

‫ﺍﳌﻄﺎﺑﻖ ﻟﻠﻮﺍﻗﻊ ﺍﻟﻨﺎﺷﺊ ﻋﻦ ﺩﻟﻴﻞ‪ .‬ﺃﻣﺎ ﻣﺼﺎﺩﺭﻫﺎ ﻓﻬﻲ ﺍﳊﺲ ﻭﺍﻟﻌﻘﻞ ﻟﻠﻌﻘﺎﺋﺪ ﺍﻟﻮﺿﻌﻴﺔ‪،‬‬
‫ﻭﺍﻟﻮﺣﻲ ﻟﻠﻌﻘﻴﺪﺓ ﺍﻹﳍﻴﺔ‪ 4.‬ﻭﻳﻘﺼﺪ ﺑﺎﻟﻌﻘﻴﺪﺓ ﻣﻦ ﺟﺎﻧﺐ ﺁﺧﺮ‪" :‬ﺍﻟﻘﻮﺍﻋﺪ ﺃﻭ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﻌﺮﻳﺔ‬
‫ﺍﻻﻋﺘﻘﺎﺩﻳﺔ ﺍﻟﱵ ﻳﻄﻠﺐ ﻣﻦ ﺍﳌﻜﻠﻒ ﺍﻻﻋﺘﻘﺎﺩ ‪‬ﺎ‪ ،‬ﺃﻱ ﺍﻹﳝﺎﻥ ﺑﺼﺤﺘﻬﺎ‪" .‬ﻣﺜﻞ‪ :‬ﺍﷲ ﺃﺣﺪ‪،‬‬
‫ﺍﻟﺸﺮﻳﻚ ﳏﺎﻝ‪ ،‬ﺍﻟﺒﻌﺚ ﺣﻖ‪ ،‬ﻭﳓﻮﻫﺎ‪ 5.‬ﻭﺗﺸﻤﻞ ﻫﺬﻩ ﺍﳌﻌﺘﻘﺪﺍﺕ ﻣﺎ ﻋﻠﻢ ﻣﻦ ﺍﻟﺪﻳﻦ‬
‫ﺑﺎﻟﻀﺮﻭﺭﺓ‪ ،‬ﻭﻣﻨﻬﺎ ﺍﻻﻋﺘﻘﺎﺩ ﰲ ﺻﺤﺔ ﺍﻟﻔﻬﻢ ﺃﻭ ﺍﻟﺘﻄﺒﻴﻖ ﺍﻟﻌﺎﻡ ﻟﻠﺨﻄﺎﺏ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺃﻭ ﺍﻟﺴﻠﻮﻙ‬
‫ﺍﻹﺳﻼﻣﻲ ﺍﻟﻌﺎﻡ‪.‬‬
‫ﻭﲤﺜﻞ ﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﳌﺘﻮﺍﻓﻘﺔ ﻣﻊ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﺍﻟﺼﺤﻴﺤﺔ ﺍﳌﻌﺘﻘﺪﺍﺕ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﻌﻴﺎﺭﻳﺔ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﻳﻠﺘﺰﻡ ‪‬ﺎ ﻛﻞ ﻓﺮﺩ ﻣﺴﻠﻢ‪ ،‬ﻛﻤﺎ ﺃ‪‬ﺎ ﲤﺜﻞ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﻨﻈﺮﻳﺔ‬
‫ﻟﻺﺳﻼﻡ ﻭﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﳌﺆﺛﺮﺓ ﰲ ﺃﻓﻌﺎﻝ ﺍﳌﺮﺀ‪ ،‬ﻭﰲ ﺗﻄﺒﻴﻘﺎﺗﻪ ﻟﻠﻤﺒﺎﺩﺉ ﻭﺍﻟﻘﻴﻢ ﺍﻹﺳﻼﻣﻴﺔ‪ .‬ﻭﻟﻜﻦ‬
‫ﻣﻮﺍﻗﻒ ﺍﻷﻓﺮﺍﺩ ﻣﻦ ﻫﺬﻩ ﺍﳌﻌﺘﻘﺪﺍﺕ ﺗﺘﺤﺪﺩ ﺣﺴﺐ ﺍﻟﺘﺰﺍﻣﻬﻢ ﲟﺒﺎﺩﺋﻬﺎ‪ ،‬ﻭﲤﺜﻠﻬﻢ ﳍﺎ ﰲ ﺃﺣﻮﺍﳍﻢ‬
‫ﺍﳌﻌﻴﺸﻴﺔ‪ ،‬ﻭﻣﺮﺍﻋﺎ‪‬ﻢ ﳍﺎ ﰲ ﺍﻟﻔﻌﺎﻟﻴﺎﺕ ﺍﻟﻔﻜﺮﻳﺔ‪ ،‬ﻭﺍﻷﳕﺎﻁ ﺍﻟﺴﻠﻮﻛﻴﺔ‪ .‬ﻭﻻ ﻳﺴﺘﺒﻌﺪ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﻋﻘﻴﺪﺓ ﺍﳉﻤﺎﻋﺎﺕ ﺃﻭ ﺍﻷﻓﺮﺍﺩ ﻗﺮﻳﺒﺔ ﺃﻭ ﺑﻌﻴﺪﺓ ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﺍﳌﻌﻴﺎﺭﻳﺔ‪ ،‬ﻭﺃﻥ ﳜﺘﺎﺭ ﺃﻓﺮﺍﺩ ﻣﻦ‬
‫ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﺍﲡﺎﻫﹰﺎ ﻋﻘﺪﻳﹰﺎ ﻣﻌﻴﻨﺎﹰ‪ ،‬ﻭﺃﻥ ﻳﺘﺄﺛﺮ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻨﺤﻮﻱ ﺑﺎﳌﻌﺘﻘﺪﺍﺕ ﺍﻟﺪﻳﻨﻴﺔ‬
‫ﻭﺍﳌﺆﺛﺮﺍﺕ ﺍﻟﻔﻜﺮﻳﺔ‪ ،‬ﺃﻭ ﺃﻥ ﻳ‪‬ﺴﺘﻐﻞ ﺍﻟﺪﺭﺱ ﺍﻟﻨﺤﻮﻱ ﰲ ﺑﺚ ﺍﳌﻌﺘﻘﺪﺍﺕ ﻭﺍﻷﻓﻜﺎﺭ‪.‬‬
‫ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻨﺤﻮﻱ‬
‫ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﻣﺜﻞ ﻏﲑﻩ ﻣﻦ ﺍﻟﺘﺤﻠﻴﻼﺕ ﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﻣﺼﻄﻠﺢ ﻳﻔﻴﺪ ﳐﺘﻠﻒ ﺍﻟﻌﻤﻠﻴﺎﺕ‬
‫ﺍﻟﱵ ﳚﺮﻳﻬﺎ ﺍﻟﻠﻐﻮﻱ ﻋﻠﻰ ﻣﺎﺩﺓ ﳚﻤﻌﻬﺎ ﻣﻦ ﻋﻤﻞ ﻣﻴﺪﺍﱐ‪ ،‬ﺃﻭ ﻣﻦ ﲨﻊ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﺃﻭ ﻏﲑﳘﺎ ﻣﻦ‬
‫ﻭﺳﺎﺋﻞ ﲨﻊ ﺍﳌﻮﺍﺩ ﺍﻟﻠﻐﻮﻳﺔ‪ .‬ﻓﺎﻟﻨﺤﻮﻱ ﳛﺎﻭﻝ ﺍﻟﻜﺸﻒ ﻋﻦ ﺃﳕﺎﻁ ﻣﻄﺮﺩﺓ ﰲ ﻫﺬﻩ ﺍﳌﺎﺩﺓ‬
‫ﺑﺘﺤﻠﻴﻠﻬﺎ ﺇﱃ ﻋﻨﺎﺻﺮ ﺻﻐﺮﻯ‪ ،‬ﻭﺗﺄﺳﻴﺲ ﺃﺳﺎﻟﻴﺐ ﺗﺮﻛﻴﺐ ﺍﻟﻌﻨﺎﺻﺮ ﺍﳌﻜﻮﻧﺔ ﳍﺎ‪ ،‬ﻭﺑﻴﺎﻥ‬
‫ﺧﺼﺎﺋﺼﻬﺎ‪ ،‬ﻭﹶﻓﺤ‪‬ﺺ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺘﺮﻛﻴﺒﻴﺔ ﺑﲔ ﻫﺬﻩ ﺍﳌﻜﻮﻧﺎﺕ‪ ،‬ﻣﻦ ﺣﻴﺚ ﺗﻮﺯﻳﻌﻬﺎ‪ ،‬ﻭﺗﺄﻟﻴﻔﻬﺎ ﰲ‬
‫ﺍﳋﻄﺎﺏ‪ ،‬ﻭﻭﻇﺎﺋﻔﻬﺎ‪ ،‬ﻭﺩﻻﻻ‪‬ﺎ ﺍﻟﺘﺮﻛﻴﺒﻴﺔ‪ 6.‬ﻭﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻨﺤﻮﻱ ﻣﺴﺘﻨﺪ ﺇﱃ ﺍﻷﺳﺲ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﱵ‬
‫ﺗﻮﺻﻞ ﺇﻟﻴﻬﺎ ﺍﻟﺒﺎﺣﺚ ﺍﻟﻠﻐﻮﻱ ﰲ ﲝﺜﻪ ﻋﻦ ﺧﺼﺎﺋﺺ ﻟﻐﺔ ﺑﻌﻴﻨﻬﺎ‪ ،‬ﺃﻭ ﺗﻮﺿﻴﺤﻪ ﻟﻠﻤﻼﻣﺢ‬
‫ﺍﻟﺘﺮﻛﻴﺒﻴﺔ ﳍﺎ‪ ،‬ﻭﻫﻮ ﳏﺎﻭﻟﺔ ﻋﻠﻤﻴﺔ ﻹﺑﺮﺍﺯ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﱵ ﻭﻇﻔﻬﺎ ﺍﳌﺘﻜﻠﻢ ﰲ ﺣﺪﻳﺜﻪ‪ .‬ﻭﻗﺪ ﻳﻜﺸﻒ‬

‫‪ 4‬ﲪﺪﻱ ﻋﺒﺪ ﺍﻟﻌﺎﻝ‪ :‬ﻣﻨﻬﺞ ﺍﻟﺴﻠﻒ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﺍﻟﻜﻮﻳﺖ‪ :‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ‪ ،1986 ،‬ﺹ ‪ 7‬ﻭ ‪.32-31‬‬
‫‪ 5‬ﺣﺴﻦ ﳏﻤﻮﺩ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺹ ‪.30‬‬
‫‪ 6‬ﻣﻦ ﺃﺟﻞ ﺗﻌﺮﻳﻒ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻠﻐﻮﻱ ﺭﺍﺟﻊ ﻫﺎﺭﲦﺎﻥ‪:‬‬
‫‪(R. R. K. Hartmann & F. C. Stork: Dictionary of Language and Linguistics, London:‬‬
‫‪Applied Science Piblishers Ltd., 1972, pp. 130-131.‬‬
‫ﺃﲪﺪ ﺷﻴﺦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‬ ‫‪ 136‬ﺇﺳﻼﻣﻴﺔ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﱐ ﻋﺸﺮ‬

‫ﺍﶈﻠﻞ ﺍﻟﻠﻐﻮﻱ ﻣﻦ ﺧﻼﻝ ﻋﻤﻠﻪ ﻋﻦ ﻗﻮﺍﻋﺪ ﻏﺎﻣﻀﺔ ﺳﻠﻔﺎﹰ‪ ،‬ﺃﻭ ﻳﺒﲏ ﻋﻠﻰ ﺍﻟﻘﻮﺍﻋﺪ ﺍﳌﻘﺮﺭﺓ‬
‫ﺃﺣﻜﺎﻣﹰﺎ ﺃﻭ ﻣﻌﺎﱐ ﺟﺪﻳﺪﺓ‪.‬‬
‫ﺍﻟﻠﻐﺔ ﻭﺍﻻﻋﺘﻘﺎﺩ‬
‫ﻳﺴﺘﻨﺪ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻠﻐﺔ ﺇﱃ ﺍﻟﺬﺍﻛﺮﺓ ﺍﳌﻌﺮﻓﻴﺔ ﻷﺻﺤﺎ‪‬ﺎ‪ ،‬ﻭﲢﺪﺩ ﺍ‪‬ﺎﻻﺕ ﺍﻟﺪﻻﻟﻴﺔ ﻭﲣﺘﺎﺭ‬
‫ﺍﻷﻟﻔﺎﻅ ﻭﺍﻟﺘﺮﺍﻛﻴﺐ ﻭﺍﻷﺳﺎﻟﻴﺐ ﰲ ﺿﻮﺀ ﺍﻟﻘﻴﻢ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻟﻠﺠﻤﺎﻋﺔ ﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﻭﻟﻠﻤﻌﺘﻘﺪﺍﺕ ﺍﻟﺪﻳﻨﻴﺔ‬
‫ﺃﺛﺮ ﻣﻠﺤﻮﻅ ﰲ ﻫﺬﻩ ﺍﻟﻌﻤﻠﻴﺔ؛ ﺇﺫ ﺇﻥ ﻣﺎ ﻳﻌﺘﻘﺪﻩ ﺍﻟﻨﺎﺱ ﰲ ﻟﻐﺎ‪‬ﻢ ﻳﺆﺛﺮ ﺗﺄﺛﲑﹰﺍ ﻣﺒﺎﺷﺮﹰﺍ ﺃﻭ ﻏﲑ‬
‫ﻣﺒﺎﺷﺮ ﰲ ﺟﻬﻮﺩﻫﻢ ﺍﻟﻌﻠﻤﻴﺔ ﳌﻌﺮﻓﺔ ﺧﺼﺎﺋﺺ ﻫﺬﻩ ﺍﻟﻠﻐﺎﺕ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺗﺼﻮﺭﻫﻢ ﻟﻠﻌﺎﱂ ﺍﳋﺎﺭﺟﻲ‬
‫ﺍﻟﺬﻱ ﺗﺴﺘﺨﺪﻡ ﺍﻟﻠﻐﺔ ﻟﻠﺘﻌﺒﲑ ﻋﻨﻪ ﻳﺆﺛﺮ ﰲ ﺍﻛﺘﺸﺎﻓﻬﻢ ﻭﺗﻨﺎﻭﳍﻢ ﻷﻭﺟﻪ ﺍﺳﺘﺨﺪﺍﻣﻬﺎ‪.‬‬
‫ﻳﺬﻛﺮ ﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ ﺃﻥ ﻟﻔﻆ ﺍﳉﻼﻟﺔ )ﺍﷲ( ﻳﻌﺪ ﺃﻋﺮﻑ ﺍﳌﻌﺎﺭﻑ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺗﺄﰐ‬
‫ﺍﳌﻌﺎﺭﻑ ﺍﻷﺧﺮﻯ ﺑﻌﺪﻩ ﻣﻦ ﺣﻴﺚ ﺍﻟﺮﺗﺒﺔ‪ ،‬ﻭﻟﻠﻨﺤﺎﺓ ﰲ ﺗﺼﻨﻴﻔﻬﺎ ﺃﻗﻮﺍﻝ‪ 7.‬ﻭﻟﻴﺲ ﺇﺳﻨﺎﺩ ﺍﻟﺮﺗﺒﺔ‬
‫ﺍﳌﻌﺮﻓﻴﺔ ﺍﻷﻭﱃ ﻟﻠﻔﻆ ﺍﳉﻼﻟﺔ ﺇﻻ ﺇﻗﺮﺍﺭﹰﺍ ﲟﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﺘﻘﺪﻩ ﻣﺘﻜﻠﻤﻮ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﻌﺪ ﺃﻥ‬
‫ﺃﺻﺒﺤﺖ ﻟﻐﺔ ﺍﻹﺳﻼﻡ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺇﻓﺎﺩﺓ ﺍﻟﺘﺤﻘﲑ ﻣﻦ ﻣﻌﺎﱐ ﺍﻟﺘﺼﻐﲑ ﺍﻟﺼﺮﰲ ﻓﺈﻥ ﺍﻟﻨﺤﺎﺓ‬
‫ﺫﻫﺒﻮﺍ ﺇﱃ ﻋﺪﻡ ﺟﻮﺍﺯ ﺗﺼﻐﲑ ﺍﻷﲰﺎﺀ ﺍﳌﻌﻈﻤﺔ‪ ،‬ﺇﺑﻌﺎﺩﹰﺍ ﳍﺬﻩ ﺍﻟﺪﻻﻟﺔ ﺍﶈﺘﻤﻠﺔ‪ ،‬ﻭﺗﺄﺩﺑﹰﺎ ﻣﻊ ﳓﻮ‬
‫)ﳏﻤﺪ( ﻋﻠﻤﹰﺎ ﻟﺮﺳﻮﻝ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ،‬ﻭﳓﻮ )ﺍﳌﺴﺠﺪ( ﺍﲰﹰﺎ ﻟﻠﻤﻮﺿﻊ ﺍﳌﻌﺮﻭﻑ‬
‫ﻟﻠﺼﻼﺓ‪ ،‬ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﺍﻟﺘﺼﻐﲑ ﺍﻟﺼﺮﰲ ﻗﺪ ﻳﻔﻴﺪ ﺍﻟﺘﻌﻈﻴﻢ ﺃﻭ ﺍﻟﺘﺤﺒﺐ‪ .‬ﻭﻟﻌﻞ ﻭﺟﻬﹰﺎ ﺁﺧﺮ‬
‫ﻟﻌﺪﻡ ﺍﻟﺘﺠﻮﻳﺰ‪ ،‬ﺃﻭ ﺑﺎﻷﺣﺮﻯ ﻋﺪﻡ ﺍﺳﺘﻌﻤﺎﻟﻪ‪ ،‬ﺃﻥ ﺗﺼﻐﲑ ﻣﺜﻞ )ﳏﻤﺪ( ﻋﻠﻤﹰﺎ ﺃﻭ ﻏﲑﻩ ﻣﻦ‬
‫ﺍﻷﻋﻼﻡ ﺍﳌﻌﻈﻤﺔ ﺍﳌﺸﻬﻮﺭﺓ ﺗﻔﻘﺪﻫﺎ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻓﺘﺼﲑ ﺃﲰﺎﺀ ﻋﺎﻣﺔ ﻗﺎﺑﻠﺔ ﻟﻺﻃﻼﻕ ﻋﻠﻰ ﺃﻱ‬
‫ﺷﺨﺺ‪ .‬ﻛﻤﺎ ﺃﻥ ﻗﻴﺎﺱ ﺍﺳﻢ ﻣﻜﺎﻥ ﻣﻦ )ﺳﺠﺪ ﻳﺴﺠﺪ( ﻫﻮ )ﻣﺴﺠ‪‬ﺪ( ﺑﻔﺘﺢ ﺍﳉﻴﻢ ﺻﻔﺔ‬
‫ﳌﻜﺎﻥ ﺍﻟﺴﺠﻮﺩ‪ ،‬ﺃﻣﺎ )ﻣﺴﺠِﺪ( ﺑﻜﺴﺮ ﺍﳉﻴﻢ ﻓﻬﻮ ﻋﻠﻢ ﳌﻜﺎﻥ ﺍﻟﺴﺠﻮﺩ‪ .‬ﻭﻻ ﺷﻚ ﺃﻥ ﺍﻟﺘﺼﻐﲑ‬
‫‪‬ﻳﺮ‪‬ﻓﻊ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺇﺫ ﻳﺼﺢ ﻟﹶﻔﻆ )ﻣﺴﻴﺠﺪ( ﺗﺼﻐﲑﹰﺍ ﻟﻜﻞ ﻣﻦ )ﻣﺴﺠﺪ( ﺑﻔﺘﺢ ﺍﳉﻴﻢ ﺃﻭ ﻛﺴﺮﻫﺎ‪.‬‬
‫ﻭﺍﺳﺘ‪‬ﺨﺪِﻡ ﻟﻔﻆ "ﺍﻻﻋﺘﻘﺎﺩ" )‪ (belief‬ﰲ ﺍﻟﺪﺭﺱ ﺍﻟﻠﻐﻮﻱ ﻟﻴﻌﲏ ﻭﺟﻬﺔ ﺍﻟﻨﻈﺮ ﺍﻟﱵ ﳛﻤﻠﻬﺎ‬
‫ﺍﳌﺘﻜﻠﱢﻢ ﺍﳌﺨﺎﻃﹶﺐ ﻋﻦ ﺍﻷﻟﻔﺎﻅ ﻭﺍﻟﺘﺮﺍﻛﻴﺐ ﺍﳌﺴﺘﺨﺪﻣﺔ ﰲ ﺍﳌﻮﻗﻒ ﺍﳋﻄﺎﰊ‪ .‬ﻓﻮﺣﺪﺍﺕ ﺍﻟﻠﻐﺔ‬
‫ﻛﻠﻬﺎ ﺗﻘﻮﻡ ﺑﺎﻟﺘﺼﻨﻴﻒ‪ ،‬ﻭﳝﻜﻦ ﻭﺻﻒ ﺃﻱ ﻣﻮﻗﻒ ﻣﻦ ﺃﻛﺜﺮ ﻣﻦ ﻭﺟﻬﺔ ﻧﻈﺮ‪ .‬ﻭﺗﻮﺟﺪ ﻋﻼﻗﺔ‬
‫ﺑﲔ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻠﻐﺔ ﰲ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﻻﻋﺘﻘﺎﺩ‪ ،‬ﻭﺑﲔ ﺍﻟﻘﺼﺪ ﻣﻨﻪ‪ .‬ﻓﺎﳌﺘﻜﻠﻢ ﺃﻭ ﺍﳌﺨﺎﻃﺐ ﻗﺪ‬
‫ﻳﻘﺪﻣﺎﻥ ﺍﳌﻮﻗﻒ ﺑﻮﺻﻔﻬﻤﺎ ﻣﺸﺎﺭﻛﲔ ﻓﻴﻪ‪ ،‬ﻭﻣﻦ ﰒ ﺧﺪﻣﺔ ﺍﳌﻘﺼﺪ ﺍﳋﺎﺹ‪ ،‬ﺃﻭ ﺍﳌﺼﻠﺤﺔ‬

‫‪ 7‬ﺍﻧﻈﺮ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺍﻷﴰﻮﱐ‪ :‬ﺷﺮﺡ ﺍﻷﴰﻮﱐ ﻋﻠﻰ ﺃﻟﻔﻴﺔ ﺍﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﰲ‪ :‬ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺼـﺒﺎﻥ‪ ،‬ﺣﺎﺷـﻴﺔ ﺍﻟﺼـﺒﺎﻥ‪،‬‬
‫ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﺩﺭ ﺇﺣﻴﺎﺀ ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ ‪ ،‬ﻭﻋﻴﺴﻰ ﺍﻟﺒﺎﰊ ﺍﳊﻠﱯ ﻭﺷﺮﻛﺎﺗﻪ )ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ(‪ ،‬ﺝ‪ ،1‬ﺹ ‪.107‬‬
‫ﲝﻮﺙ‪/‬ﺩﺭﺍﺳﺎﺕ ‪137‬‬ ‫ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻌﻘﺪﻱ‬

‫ﺍﳉﻤﺎﻋﻴﺔ‪ .‬ﻭﻳﱪﺯ ﻫﺬﺍ ﺑﻮﺿﻮﺡ ﰲ ﺍﳌﻨﺎﻗﺸﺎﺕ ﺍﻟﻔﻜﺮﻳﺔ ﺍﻟﱵ ﺗﱪﺭ ﺗﻮﺟﻬﹰﺎ ﻣﻌﻴﻨﹰﺎ ﰲ ﻋﻤﻞ‪ ،‬ﺃﻭ‬
‫ﺣﺪﺙ‪ ،‬ﺃﻭ ﻣﻨﻬﺞ ﺣﻴﺎﺓ‪ .‬ﻭﻗﺪ ﻳﱪﺯ ﺍﻻﻋﺘﻘﺎﺩ ﻻ ﺷﻌﻮﺭﻳﹰﺎ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﺍﻟﻠﻐﻮﻱ ﺍﻟﻴﻮﻣﻲ‪ 8.‬ﻭﺗﺘﻀﺢ‬
‫ﺃﳘﻴﺔ ﺍﻻﻋﺘﻘﺎﺩ ﰲ ﺳﻴﺎﻕ ﺍﳌﻮﻗﻒ ﻭﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﱵ ‪‬ﺎ ﻳﻔﻬﻢ ﺍﳌﻮﻗﻒ ﻭﻳﺴﺘﺠﺐ ﻟﻪ ﰲ ﺍﻟﻔﺮﻕ ﺑﲔ‬
‫ﺍﳌﻮﻗﻒ ﰲ ﺣﻘﻴﻘﺘﻪ ﻭﻧﻈﺮﺓ ﺍﳌﺮﺀ ﺇﻟﻴﻪ‪ .‬ﻭﻻﻋﺘﻘﺎﺩ ﺍﳌﺘﻜﻠﻢ ﺃﺛﺮ ﰲ ﺻﻴﺎﻏﺘﻪ ﻟﻠﺨﻄﺎﺏ ﺣﺴﺐ‬
‫ﺍﳌﻮﺍﻗﻒ ﺍﻟﱵ ﻳﺘﻌﺎﻣﻞ ﻣﻌﻬﺎ ﻟﻐﻮﻳﺎﹰ‪ ،‬ﻓﻬﻨﺎﻙ ﺍﺧﺘﻼﻑ ﺑﲔ ﺍﳌﺘﻜﻠﻤﲔ ﰲ ﺍﺧﺘﻴﺎﺭ ﺍﳌﻌﺎﱐ ﻭﺍﻷﻓﻜﺎﺭ‬
‫ﻭﺍﻟﻘﻮﺍﻟﺐ ﺍﻟﻠﻔﻈﻴﺔ ﺑﺎﺧﺘﻼﻑ ﺍﻋﺘﻘﺎﺩﻫﻢ ﲡﺎﻩ ﺍﻟﻘﻴﻢ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻷﻋﺮﺍﻑ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ .‬ﻭﻳﺼﺪﻕ‬
‫ﻫﺬﺍ ﺃﻳﻀﹰﺎ ﰲ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻷﺣﺪﺍﺙ ﺍﻟﻜﻼﻣﻴﺔ‪ ،‬ﺣﻴﺚ ﳜﺘﺎﺭ ﺍﻟﺴﺎﻣﻊ ﰲ ﺍﻟﻐﺎﻟﺐ ﻣﺎ ﳛﺐ ﺃﻥ‬
‫ﻳﺴﻤﻌﻪ ﰲ ﺿﻮﺀ ﺍﻻﻋﺘﻘﺎﺩ ﺍﻟﻔﺮﺩﻱ ﻭﺍﳉﻤﺎﻋﻲ‪.‬‬
‫ﺍﻟﺪﺭﺱ ﺍﻟﻠﻐﻮﻱ ﻭﺍﻟﻌﻘﻴﺪﺓ‬
‫ﻧﺘﺞ ﺍﻟﺘﻔﻜﲑ ﰲ ﺗﻘﺪﱘ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻟﻠﻘﻮﺍﻋﺪ ﺍﻟﻠﻐﻮﻳﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻋﻦ ﺭﻏﺒﺔ ﰲ ﺗﻴﺴﲑ ﻓﻬﻢ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﺍﻟﻌﺰﻳﺰ‪ 9،‬ﺗﻔﺎﺩﻳﹰﺎ ﻟﻸﺧﻄﺎﺀ ﺍﻟﻔﺎﺩﺣﺔ ﺍﻟﱵ ﻭﻗﻊ ﻓﻴﻬﺎ ﺑﻌﺾ ﺍﻟﻘﺎﺭﺋﲔ ﳑﺎ ﳜﺎﻟﻒ ﺍﻟﻌﻘﻴﺪﺓ‪.‬‬
‫ﲔ ‪‬ﺣﺘﱠﻰ ﻳ‪ ‬ﺆ ِﻣﻨ‪‬ﻮﺍ‬ ‫ﻣﻦ ﺫﻟﻚ ﺧﻄﺄ ﺃﺣﺪﻫﻢ ﻭﻫﻮ ﻳﺼﻠﻲ ﺑﺎﻟﻨﺎﺱ‪ :‬ﻭ‪‬ﻻ ﺗُ ْﻨ ِﻜﺤُﻮﺍ ﺍﹾﻟﻤ‪ ‬‬
‫ﺸ ِﺮ ِﻛ ‪‬‬
‫ﺠ‪‬ﺒﻜﹸ ‪‬ﻢ‪) ‬ﺍﻟﺒﻘﺮﺓ‪ ،(221:‬ﺑﻔﺘﺢ ﺗﺎﺀ ﺍﳌﻀﺎﺭﻋﺔ ﺑﺪ ﹰﻻ ﻣﻦ‬ ‫ﺸ ِﺮ ٍﻙ ‪‬ﻭﹶﻟ ‪‬ﻮ ﹶﺃ ‪‬ﻋ ‪‬‬
‫‪‬ﻭﹶﻟ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ‪‬ﻣ ‪‬ﺆ ِﻣ ‪‬ﻦ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ِﻣ ‪‬ﻦ ﻣ‪ ‬‬
‫ﲔ" ﺑﺎﻟﻔﺘﺢ ﺍﳌﻨﻊ ﻣﻦ ﺍﳌﺒﺎﺷﺮﺓ ﺍﳉﻨﺴﻴﺔ‬ ‫ﺿﻤ‪‬ﻬﺎ‪ 10.‬ﻭﻳﻔﻬﻢ ﻣﻦ ﺳﻴﺎﻕ ﻋﺒﺎﺭﺓ "ﻭﻻ ﺗ‪‬ﻨﻜِﺤﻮﺍ ﺍﳌﹸﺸﺮﻛ ‪‬‬
‫ﺑﲔ ﺍﳌﺆﻣﻨﲔ ﻭﺍﳌﺸﺮﻛﲔ ﺍﻟﺬﻛﻮﺭ ﺣﱴ ﻳﺆﻣﻦ ﺍﳌﺸﺮﻛﻮﻥ‪ ،‬ﻣﻊ ﺍﻟﺴﻜﻮﺕ ﻋﻦ ﻫﺬﻩ ﺍﻟﻌﺎﺩﺓ‬
‫ﺍﳌﺬﻣﻮﻣﺔ ﺑﻌﺪ ﺇﳝﺎ‪‬ﻢ ﻣﻦ ﺣﻴﺚ ﺍﻟﺘﺤﺮﱘ ﺃﻭ ﺍﻟﺘﺠﻮﻳﺰ‪ .‬ﻭﻗﺪ ﻳﺘﺒﺎﺩﺭ ﺇﱃ ﺑﻌﻀﻬﻢ‪ ،‬ﺬﺍ ﺍﳋﻄﺄ ﰲ‬
‫ﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﲡﻮﻳﺰ ﺍﻟﻌﺎﺩﺓ ﺍﳌﻤﻘﻮﺗﺔ ﺑﻌﺪ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﻫﺬﺍ ﻣﻨﺎﻗﺾ ﻟﻠﺘﻮﺟﻴﻬﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻭﳎﻠﺐ ﻟﺴﺨﻂ‬
‫ﺍﷲ‪ .‬ﳍﺬﺍ ﺭ ‪‬ﺩ ﺃﻋﺮﺍﰊ‪ ‬ﻣﻦ ﺍﳌﺄﻣﻮﻣﲔ‪ :‬ﻭﻻ ﺇﻥ ﺁﻣﻨﻮﺍ ﺃﻳﻀﹰﺎ ﻻ ﻧﻨﻜﺤﻬﻢ‪ .‬ﻭﳌﺎ ﻭﺿﺢ ﻟﻪ ﻭﺟﻪ ﺍﳋﻄﺄ‬
‫ﰲ ﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﻗﺎﻝ‪" :‬ﺃﺧﺮﻭﻩ‪ -‬ﻗﺒﺤﻪ ﺍﷲ‪ ،‬ﻻ ﲡﻌﻠﻮﻩ ﺇﻣﺎﻣﺎﹰ‪ ،‬ﻓﺈﻧﻪ ﳛﻞ ﻣﺎ ﺣﺮﻡ ﺍﷲ"‪.‬‬
‫ﻭﻗﺪ ﺍﻣﺘﺪﺕ ﳏﺎﻭﻻﺕ ﻓﻬﻢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﱃ ﺩﺭﺍﺳﺔ ﻣﻔﺮﺩﺍﺕ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺗﻮﺿﻴﺢ‬
‫ﺩﻻﻻ‪‬ﺎ‪ ،‬ﻭﺃﻭﺟﻪ ﺍﺳﺘﺨﺪﺍﻣﻬﺎ‪ ،‬ﻭﺑﻴﺎﻥ ﺧﺼﺎﺋﺺ ﺗﺮﺍﻛﻴﺐ ﺁﻳﺎﺗﻪ‪ .‬ﻭﳍﺬﻩ ﺍﳌﺒﺎﺣﺚ ﺻﻠﺔ‬
‫ﺑﺎﳌﻌﺘﻘﺪﺍﺕ ﺍﻟﺪﻳﻨﻴﺔ ﻭﻓﻬﻢ ﺍﳋﻄﺎﺏ ﺍﻟﻘﺮﺁﱐ‪.‬‬
‫ﻭﻣﻦ ﻇﻮﺍﻫﺮ ﺗﺄﺛﺮ ﺍﻟﺪﺭﺱ ﺍﻟﻠﻐﻮﻱ ﺑﺎﻟﻌﻘﻴﺪﺓ ﺗﻠﻚ ﺍﻟﺘﺤﻠﻴﻼﺕ ﺍﻟﱵ ﻳﻘﺪﻣﻬﺎ ﺍﳌﺘﺼﻮﻓﺔ ﰲ‬
‫ﲢﺪﻳﺪ ﺍﳌﻌﺎﱐ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻟﺒﺎﻃﻨﺔ ﻟﻠﻜﻠﻤﺎﺕ‪ ،‬ﻭﻗﺪ ﺃﺩﻯ ﺍﻻﻋﺘﻘﺎﺩ ﰲ ﺛﻨﺎﺋﻴﺔ ﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺒﺎﻃﻦ ﺇﱃ‬

‫‪ 8‬ﺍﻧﻈﺮ‪:‬‬
‫‪John Haynes: Introducing Stylistics, London: Unwin Hyman, 1989, pp. 118-123.‬‬
‫‪ 9‬ﻋﺒﺪﻩ ﺍﻟﺮﺍﺟﺤﻲ‪ :‬ﺍﻟﻨﺤﻮ ﺍﻟﻌﺮﰊ ﻭﺍﻟﺪﺭﺱ ﺍﳊﺪﻳﺚ‪ ،‬ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،1979 ،‬ﺹ ‪.11‬‬
‫‪ 10‬ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻱ‪ :‬ﺛﻘﺎﻓﺔ ﺍﻟﺪﺍﻋﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ :‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،1983 ،‬ﺹ ‪.114‬‬
‫ﺃﲪﺪ ﺷﻴﺦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‬ ‫‪ 138‬ﺇﺳﻼﻣﻴﺔ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﱐ ﻋﺸﺮ‬

‫ﺗﻮﺳﻴﻊ ﺍ‪‬ﺎﻝ ﺍﻟﺪﻻﱄ ﻟﻠﺮﻣﻮﺯ ﺍﻟﻠﻐﻮﻳﺔ ﺍﻟﱵ ﻳﺴﺘﺨﺪﻣﻮ‪‬ﺎ ﰲ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺧﱪﺍ‪‬ﻢ ﺍﻟﺸﺨﺼﻴﺔ ﻣﻊ‬
‫ﺍﳊﻘﻴﻘﺔ ﺍﻹﳍﻴﺔ‪ ،‬ﻭﰲ ﺍﻹﻋﺮﺍﺏ ﻋﻦ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﺒﺎﻃﻨﺔ ﺍﳌﺴﺘﻨﺒﻄﺔ ﻣﻦ ﺍﳋﻄﺎﺏ ﺍﻟﺸﺮﻋﻲ ﻓﻴﻤﺎ ﻋﺮﻑ‬
‫ﺑﺎﻹﺷﺎﺭﺍﺕ ﺍﻟﺼﻮﻓﻴﺔ‪ ،‬ﻭﻫﻲ ﺇﺷﺎﺭﺍﺕ ﺗﻜﺘﻨﻔﻬﺎ ﻣﺸﻜﻼﺕ ﺩﻻﻟﻴﺔ ﻣﻨﻬﺎ ﺍﻻﻧﺘﻘﺎﻝ ﺍﻟﺪﻻﱄ ﻟﻸﻟﻔﺎﻅ‬
‫ﺩﻭﻥ ﻣﺸﺎﺭﻛﺔ ﺍﳌﺨﺎﻃﺒﲔ‪ ،‬ﺃﻭ ﺑﺎﻷﺣﺮﻯ ﺍ‪‬ﺘﻤﻊ ﺍﻟﻠﻐﻮﻱ‪ ،‬ﰲ ﺧﻠﻔﻴﺔ ﺍﳌﻮﻗﻒ ﺃﻭ ﻣﻌﺮﻓﺘﻬﻢ ﺑﻪ‪ ،‬ﳑﺎ‬
‫ﺃﺩﻯ ﺇﱃ ﻭﲰﻬﺎ ﺑﺎﻟﺸﻄﺤﺎﺕ‪ 11.‬ﻭﺗﻨﺪﺭﺝ ﻓﻴﻬﺎ ﺗﺄﻭﻳﻼﺕ ﺍﻟﺸﻴﻌﺔ ﻟﻸﻟﻔﺎﻅ ﻭﺍﻵﻳﺎﺕ ﺍﻟﱵ ﲢﻤﻞ‬
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‫ﻇﻼ ﹰﻻ ﺩﻻﻟﻴﺔ ﺗﺒﲎ ﻋﻠﻴﻬﺎ ﻋﻘﺎﺋﺪﻫﻢ‪ ،‬ﻣﺜﻞ ﺍﻟﻮﻻﻳﺔ ﺃﻭ ﺍﻹﻣﺎﻣﺔ‪ ،‬ﻭﺍﳌﻮﺩﺓ‪ ،‬ﻭﺍﻟﻘﺮﰉ‪ ،‬ﻭﻣﺎ ﺳﻮﺍﻫﺎ‪.‬‬
‫ﻭﻟﻌﻞ ﺇﺻﺮﺍﺭ ﺗﺸﻮﻣﺴﻜﻲ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﺍﻻﺣﺘﻜﺎﻡ ﺇﱃ "ﺍﳊﺪﺱ ﺍﻟﻠﻐﻮﻱ" ﻟﻠﻨﺎﻃﻖ ﺍﻷﺻﻠﻲ‬
‫ﺑﺎﻟﻠﻐﺔ ﻋﻨﺪ ﲢﺪﻳﺪ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻠﻐﻮﻳﺔ ﺇﻗﺮﺍ ‪‬ﺭ ﺑﺈﳝﺎﻥ ﻣﺎ ﺑﻌﺪ ﺍﳊﺪﺍﺛﺔ ﺑﺎﻧﺘﻔﺎﺀ ﺍﳌﺮﺟﻌﻴﺔ ﻟﻠﺤﻴﺎﺓ‪ .‬ﺇﻥ‬
‫ﻣﻨﻄﻠﻖ ﺍﻻﻧﺘﻘﺎﺩ ﺍﳌﻮﺟﻪ ﺇﱃ ﻣﻮﻗﻒ ﺗﺸﻮﻣﺴﻜﻲ ﺃﻥ ﺍﳊﺪﺱ ﻟﻴﺲ ﳏﺪﺩﹰﺍ ﻭﻏﲑ ﻗﺎﺑﻞ ﻟﻠﻘﻴﺎﺱ‬
‫ﻭﺍﻟﻀﺒﻂ؛ ﳑﺎ ﳚﻌﻞ ﺍﻻﺳﺘﻨﺎﺩ ﺇﻟﻴﻪ ﻓﺎﻗﺪﹰﺍ ﳋﺼﺎﺋﺺ ﺍﳌﻬﺞ ﺍﻟﻌﻠﻤﻲ؛‪ 13‬ﳌﺎ ﳛﺘﻤﻞ ﻣﻦ ﺍﺧﺘﻼﻑ‬
‫ﺍﻷﻓﺮﺍﺩ ﰲ ﺃﺣﻜﺎﻣﻬﻢ ﺍﳌﺴﺘﻨﺪﺓ ﺇﱃ ﻫﺬﺍ ﺍﳊﺪﺱ‪ .‬ﻳﺴﺘﻠﺰﻡ ﻛﻮﻥ ﺻﺎﺣﺐ ﺍﻟﻠﻐﺔ ﺍﳌﺮﺟﻊ ﰲ‬
‫ﺕ ﺍﻟﻠﻐﻮﻳﺔ ﻋﺎﺋﻤ ﹰﺔ ﻭﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻨﺤﻮﻳﺔ ﻣﻔﺘﺮﺿﺔ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ‬ ‫ﺍﺳﺘﺨﺪﺍﻣﻪ ﳍﺎ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺪﻻﻻ ‪‬‬
‫ﻭﺟﻮﺩﻫﺎ ﺍﶈﻘﻖ‪ .‬ﻭﻳﻘﻒ ﺗﺸﻮﻣﺴﻜﻲ ﺣﺎﺋﺮﹰﺍ ﺃﻣﺎﻡ ﺍﻹﻣﻜﺎﻧﺎﺕ ﺍﳍﺎﺋﻠﺔ ﻭﺍﻟﻘﺪﺭﺓ ﺍﳌﺘﺎﺣﺔ ﻟﻺﻧﺴﺎﻥ‬
‫ﻻﻛﺘﺴﺎﺏ ﺍﻟﻠﻐﺎﺕ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻟﺪﻳﻪ ﻣﺎ ﻳﻘﻨﻊ ﺑﻪ ﺑﻌﺪ ﲢﻠﻴﻞ ﺍﳌﻈﺎﻫﺮ ﻭﺍﻟﻮﻗﺎﺋﻊ ﺍﻟﻔﻌﻠﻴﺔ ﰲ ﺍﻟﻌﻼﻗﺔ‬
‫ﺑﲔ ﺍﻟﻠﻐﺔ ﻭﺍﳌﻌﺮﻓﺔ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻘﻮﻝ‪" :‬ﺃﻣﺎ ﻛﻴﻒ ﳛﺪﺙ ﻫﺬﺍ ﻛﻠﻪ‪ ،‬ﻓﺈﻥ ﺍﻹﺟﺎﺑﺔ ﺃﻻ ﺃﺣﺪ ﻳﺪﺭﻱ‪.‬‬
‫‪14‬‬
‫ﻓﻬﻲ ﻣﺴﺄﻟﺔ ﻣﺪﻫﺸﺔ ﺟﺪﹰﺍ"‪.‬‬
‫ﻳﺆﺛﺮ ﲢﺪﻳﺪ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﺮﻣﺰ ﻭﺍﳌﺮﻣﻮﺯ ﺇﻟﻴﻪ ﰲ ﻣﺮﺣﻠﺔ "ﺍﳊﺪﺍﺛﺔ" ﻭ "ﻣﺎ ﺑﻌﺪ ﺍﳊﺪﺍﺛﺔ" ﰲ‬
‫ﻧﻈﺮ‪‬ﻤﺎ ﻟﻌﻨﺎﺻﺮ ﺍﻟﻮﺟﻮﺩ )ﺍﷲ‪ ،‬ﻭﺍﻟﻄﺒﻴﻌﺔ‪ ،‬ﻭﺍﻹﻧﺴﺎﻥ( ﻭﻳﺜﺒﺖ ﺍﻟﺼﻠﺔ ﺍﻟﻮﺛﻴﻘﺔ ﺑﲔ ﺍﻟﺘﺤﻠﻴﻞ‬
‫ﺍﻟﻠﻐﻮﻱ ﻭﺍﻻﲡﺎﻫﺎﺕ ﺍﻟﻔﻜﺮﻳﺔ‪ .‬ﻓﺎﳌﻔﺎﻫﻴﻢ ﺍﳌﺮﺟﻌﻴﺔ ﻛﺎﳌﻮﻗﻊ ﻭﺍﳊﺮﻛﺔ ﻭﺍﻹﻧﺴﺎﻥ ﻭﺍﻟﻄﺒﻴﻌﺔ ﲣﺘﻔﻲ‬
‫ﻛﻠﻬﺎ ﰲ ﻋﺎﱂ ﻣﺎ ﺑﻌﺪ ﺍﳊﺪﺍﺛﺔ‪ ،‬ﻭﻟﻴﺲ ﻟﻠﻨﺎﺱ ﻗﺪﺭﺓ ﻗﻄﻌﹰﺎ ﻋﻠﻰ ﺍﻟﺘﺄﺛﲑ ﰲ ﺍﻷﺣﺪﺍﺙ‪ ،‬ﻛﻤﺎ ﺃﻥ‬

‫‪ 11‬ﺃﺑﻮ ﺣﻴﺎﻥ ﺍﻟﺘﻮﺣﻴﺪﻱ‪ :‬ﺍﻹﺷﺎﺭﺍﺕ ﺍﻹﳍﻴﺔ‪ ،‬ﲢﻘﻴﻖ ﺍﻟﺪﻛﺘﻮﺭﺓ ﻭﺩﺍﺩ ﺍﻟﻘﺎﺿﻲ‪ ،‬ﺑـﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓـﺔ‪ ،1982 ،‬ﺹ ‪،20‬‬
‫)ﻣﻘﺪﻣﺔ ﺍﶈﻘﻘﺔ(‪ .‬ﻭﺃﺑﻮ ﺣﺎﻣﺪ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍﳌﻨﻘﺬ ﻣﻦ ﺍﻟﻀﻼﻝ‪ ،‬ﺍﺳﺘﻨﺎﺑﻮﻝ‪ :‬ﻣﻜﺘﺒﺔ ﺍﳊﻘﻴﻘﺔ‪ ،1984 ،‬ﺹ ‪.7‬‬
‫‪ 12‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ‪ :‬ﺟﻮﺍﺏ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﰲ ﻧﻘﺾ ﻛﻼﻡ ﺍﻟﺸﻴﻌﺔ ﻭﺍﻟﺰﻳﺪﻳﺔ‪) ،‬ﻣﻨﺸﻮﺭ ﻣﻊ‪ :‬ﰲ ﻋﻘﺎﺋـﺪ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﻣﻦ ﺭﺳﺎﺋﻞ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ‪ ،‬ﺑﲑﻭﺕ‪ :‬ﻣﻨﺸﻮﺭﺍﺕ ﺩﺍﺭ ﺍﻵﻓﺎﻕ ﺍﳉﺪﻳـﺪﺓ‪1403 ،‬ﻫ‪ ،‬ﺹ ‪169‬ﻭ‪87‬‬
‫ﻭﻏﲑﻫﺎ‪.‬‬
‫‪ 13‬ﺍﻧﻈﺮ ﺻﱪﻱ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺴﻴﺪ‪ :‬ﺗﺸﻮﻣﺴﻜﻲ‪ :‬ﻓﻜﺮﻩ ﺍﻟﻠﻐﻮﻱ ﻭﺁﺭﺍﺀ ﺍﻟﻨﻘﺎﺩ ﻓﻴﻪ‪ ،‬ﺍﻹﺳﻜﻨﺪﺭﻳﺔ‪ :‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ﺍﳉﺎﻣﻌﻴﺔ‪،1989 ،‬‬
‫ﺹ ‪ ،75076‬ﻭ ‪.266-265‬‬
‫‪ 14‬ﻧﻌﻮﻡ ﺗﺸﻮﻣﺴﻜﻲ‪ :‬ﺍﻟﻠﻐﺔ ﻭﻣﺸﻜﻼﺕ ﺍﳌﻌﺮﻓﺔ )ﺗﺮﲨﺔ‪ :‬ﲪﺰﺓ ﺑﻦ ﻗﺒﻼﻥ ﺍﳌﺰﻳﲏ(‪ ،‬ﺍﻟﺪﺍﺭ ﺍﻟﺒﻴﻀﺎﺀ‪ :‬ﺩﺍﺭ ﺗﻮﺑﻘﺎﻝ‪ ،1990 ،‬ﺹ‬
‫‪ 160‬ﻭﺍﻧﻈﺮ‪ :‬ﺹ ‪ 147-117‬ﻭﻏﲑﻫﺎ‪.‬‬
‫ﲝﻮﺙ‪/‬ﺩﺭﺍﺳﺎﺕ ‪139‬‬ ‫ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻌﻘﺪﻱ‬

‫ﻼ ﻣﻦ ﺃﻱ ﻗﻴﻤﺔ ﺃﻭ ﻏﺎﻳﺔ‪،‬‬ ‫ﺍﻟﺮﻭﺡ ﺃﺻﺒﺤﺖ ﻋﺮﺿﺔ ﻟﻠﻤﺴﺎﺀﻟﺔ‪ ،‬ﻭﺃﺻﺒﺢ ﺍﳊﻮﺍﺭ ﺍﻟﻔﻜﺮﻱ ﻣﺘﺤﻠ ًﹰ‬
‫ﻭﻛﺎﻥ ﺍﳋﻄﺎﺏ ﺍﻟﻮﺣﻴﺪ ﺍﳌﻤﻜﻦ ﺫﺍ ﳍﺠﺔ ﻓﺮﺩﻳﺔ ﺷﺨﺼﻴﺔ ﻻ ﺃﺣﺪ ﻳﻔﻬﻤﻬﺎ ﻏﲑ ﺍﳌﺘﺤﺪﺙ ﻧﻔﺴﻪ‪.‬‬
‫ﻭﺑﺬﻟﻚ ﲢﻘﻘﺖ ﻭﻇﻴﻔﺔ ﻋﺎﱂ ﻣﺎ ﺑﻌﺪ ﺍﳊﺪﺍﺛﺔ ﻭﻫﻲ ﺗﺪﻣﲑ ﺍﳌﻌﲎ ﻭﲢﻄﻴﻢ ﻣﺎ ﻫﻮ ﺣﻘﻴﻘﻲ ﻭﺇﺑﺎﺩﺓ‬
‫ﻣﺎ ﻫﻮ ﲤﺜﻴﻞ‪ 15.‬ﻭﻳﺘﺮﺗﺐ ﻋﻠﻰ ﲢﻘﻴﻖ ﻫﺬﻩ ﺍﻟﻮﻇﻴﻔﺔ‪ ،‬ﻛﻤﺎ ﺗﺮﻯ‪ ،‬ﺇﻧﻜﺎ ‪‬ﺭ ﻭﺟﻮﺩ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻌﻠﻴﺎ‪،‬‬
‫ﺍﷲ ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ‪ ،‬ﻭﺇﻧﻜﺎﺭ ﺃﻥ ﻳﺪﻝ ﺍﳋﻄﺎﺏ ﺍﻟﺪﻳﲏ ﻋﻠﻰ ﺣﻘﺎﺋﻖ ﻣﻌﻴﻨﺔ ﺃﻭ ﻗﻴﻢ ﳏﺪﺩﺓ‪.‬‬
‫ﺇﻥ ﺍﻟﻠﻐﺔ ﺣﺴﺐ ﺭﺃﻱ ﺩﻱ ﺳﻮﺳﲑ‪ 16‬ﲢﺘﻮﻱ ﻋﻠﻰ ﻣﺘﻐﲑﺍﺕ ﺧﺎﻟﻴﺔ ﻣﻦ ﺍﳌﺼﻄﻠﺤﺎﺕ‬
‫ﺍﻹﳚﺎﺑﻴﺔ‪ ،‬ﻭﻟﻴﺲ ﻟﻠﺮﻣﺰ ﺃﻭ ﺍﳌﺮﻣﻮﺯ ﺇﻟﻴﻪ ﺃﻱ ﻗﻴﻤﺔ ﻓﻜﺮﻳﺔ ﺃﻭ ﺻﻮﺗﻴﺔ ﺳﺎﺑﻘﺔ ﻟﻠﻨﻈﺎﻡ ﺍﻟﻠﻐﻮﻱ ﻏﲑ‬
‫ﺍﳌﺘﺨﺎﻟﻔﺎﺕ ﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﻟﺼﻮﺗﻴﺔ ﺍﳌﺴﺘﻔﺎﺩﺓ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻈﺎﻡ‪ .‬ﺑﻴﺪ ﺃﻥ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﻠﻐﺔ ﺳﻠﺒﻴﺔ ﻳﺼﺢ‬
‫ﺇﺫﺍ ﺍﻋﺘﱪﺕ ﺍﻟﺮﻣﻮﺯ ﻭﺍﳌﺮﻣﻮﺯﺍﺕ ﺇﻟﻴﻬﺎ ﻭﺣﺪﺍﺕ ﻣﺴﺘﻘﻠﺔ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﺗﺄﻟﻔﺖ ﺍﳌﺘﺨﺎﻟﻔﺎﺕ ﺍﻟﻠﻐﻮﻳﺔ‬
‫ﻓﺈ‪‬ﺎ ﺗﺆﺩﻱ ﺇﱃ ﻧﻮﻉ ﻣﻦ ﺍﻹﳚﺎﺑﻴﺎﺕ ﺍﳌﺘﻤﻴﺰﺓ‪ .‬ﻭﻳﺆﻳﺪ ﻛﻴﻔﲔ ﺑﺎﺭﻱ‪ 17‬ﻣﺎ ﺍﺭﺗﺂﻩ ﻏﲑﻩ ﻣﻦ‬
‫ﺍﻟﻜﺘﺎﺏ ﺑﺄﻥ ﺍﻟﻠﻐﺔ ﻧﻈﺎﻡ ﻣﻦ ﺍﻟﺮﻣﻮﺯ ﻭﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻔﺎﺭﻏﺔ ﺍﻟﱵ ﻻ ﲢﻤﻞ ﺃﻱ ﻣﻌﲎ ﻗﺮﻳﺐ ﺇﳚﺎﰊ‬
‫ﺃﻭ ﺫﺍﰐ‪ ،‬ﻭﺃﻥ ﺇﺩﺭﺍﻛﻨﺎ ﻣﺴﺘﻨﺪ ﺇﱃ ﺍﳌﺸﺎﻋﺮ ﺍﻟﺪﺍﺧﻠﻴﺔ‪ .‬ﻭﻻ ﺷﻚ ﺃﻥ ﺳﻠﺒﻴﺔ ﺍﳌﻌﲎ ﻭﻋﺪﻡ ﺛﺒﺎﺗﻪ‬
‫ﻳﺜﲑﺍﻥ ﺍﻟﺸﻚ ﰲ ﺩﻻﻟﺔ ﺍﳋﻄﺎﺏ ﻭﻳﺪﻋﻮﺍﻥ ﺇﱃ ﺍﻻﻋﺘﻘﺎﺩ ﰲ ﻓﻘﺪﺍﻥ ﺍﳌﺮﺟﻌﻴﺔ ﳍﺎ‪ ،‬ﻭﻫﻲ ﺍﻟﺴﻨﺪ‬
‫ﺍﻟﺬﻱ ﻳﺒﲏ ﻋﻠﻴﻪ ﺍﳋﻄﺎﺏ ﺍﻟﺪﻳﲏ ﺍﻟﻘﻴﻤﻲ‪.‬‬
‫ﲎ ﻋﺎﻣـﹰﺎ ﻳﺘﻀﻤﻦ ﻭﺟﻬﺔ‬ ‫ﻭﻫﻜﺬﺍ ﻳﻠﺤﻆ ﺃﻥ ﺍﻟﺪﺭﺱ ﺍﻟﻠﻐﻮﻱ ﺍﳊﺪﻳﺚ ﻳﻌﻄﻲ ﺍﻻﻋﺘﻘﺎﺩ ﻣﻌ ‪‬‬
‫ﻧﻈﺮ ﺍﳌﺘﻜﻠﻢ ﻓﻴﻤﺎ ﻳﺴﻤﻌﻪ‪ ،‬ﻭﻃﺮﻳﻘﺘﻪ ﰲ ﻓﻬﻢ ﺍﶈﻴﻂ ﺑﺎﻟﻜﻼﻡ ﻭﺃﺳﻠﻮﺏ ﺍﻻﺳﺘﺠﺎﺑﺔ ﻟﻪ‪ ،‬ﻭﻧﻈﺮﺗﻪ‬
‫ﻟﻠﻌﺎﱂ ﺍﳋﺎﺭﺟﻲ ﺣﻮﻟﻪ‪ 18،‬ﻭﻟﻜﻦ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻠﻐﻮﻱ ﺍﻟﻌﺮﰊ ﻭﺍﺿﺢ ﰲ ﺍﺳﺘﻐﻼﻝ ﺃﻭﺟﻪ ﺗﻜﺎﻣﻞ‬
‫ﺍﻻﻋﺘﻘﺎﺩ ﺍﻟﺪﻳﲏ ﻣﻊ ﺍﻟﺪﺭﺱ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﻭﳍﺬﺍ ﺭﺃﻯ ﺍﻟﻜﺎﺗﺐ ﺗﻘﺪﱘ ﺑﻌﺾ ﻣﺎ ﻭﺭﺩ ﰲ ﺍﻟﺘﺮﺍﺙ‬
‫ﺍﻟﻌﺮﰊ ﺍﻹﺳﻼﻣﻲ ﰲ ﺗﻜﺎﻣﻞ ﺍﻟﺪﺭﺳﲔ ﺍﻟﻨﺤﻮﻱ ﻭﺍﻟﻌﻘﺪﻱ‪.‬‬

‫‪ 15‬ﺃﺑﻮ ﻣﻨﲑ ﻏﲑﻳﻚ ﻭﻳﻨﻜﻞ‪" :‬ﻣﻨﻈﻮﺭﺍﺕ ﻋﻠﻢ ﺍﻟﺴﻴﺎﺳﺔ ﰲ ﻣﺮﺣﻠﺔ ﻣﺎ ﺑﻌﺪ ﺍﳊﺪﺍﺛﺔ ﻣﻦ ﻣﻨﻈﻮﺭ ﺇﺳﻼﻣﻲ" )ﻣﻘﺎﻝ ﻣﺘﺮﺟﻢ( ﰲ‪:‬‬
‫ﺇﺳﻼﻣﻴﺔ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺍﳌﻌﻬﺪ ﺍﻟﻌﺎﱄ ﻟﻠﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ‪ ،‬ﺍﻟﻌﺪﺩ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺃﺑﺮﻳﻞ‪ ،1996 ،‬ﺹ ‪.169-135‬‬
‫‪Ferdinand de Saussure, Course in General Linguistics‬‬ ‫‪ 16‬ﺍﻗﺮﺃ ﰲ ﻣﻠﺨﺺ ﻟﻜﺘﺎﺑﻪ ﺑﻌﻨﻮﺍﻥ‪:‬‬
‫ﰲ‪:‬‬
‫‪Lawrence Cahoone (ed): From Modernism to Postmodernism, Cambridge: Blackwell,‬‬
‫‪1996, pp. 177-184.‬‬
‫‪ 17‬ﺍﻧﻈﺮ‪:‬‬
‫‪Christopher Norris: What’s wrong with Postmodernism: Critical theory and the end of‬‬
‫‪philosophy, Baltimore, Maryland: the John Hopkins University Press, 1990, pp. 208-221‬‬
‫‪ 18‬ﺍﻧﻈﺮ ﻫﻴﻨـﺰ‪:‬‬
‫‪John Haynes: Introducing Stylistics, London: Unwin Hyman, 1989, pp. 5-118.‬‬
‫ﺃﲪﺪ ﺷﻴﺦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‬ ‫‪ 140‬ﺇﺳﻼﻣﻴﺔ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﱐ ﻋﺸﺮ‬

‫ﺍﻟﺪﻻﻟﺔ ﺑﲔ ﺍﻟﻨﺤﻮ ﻭﺍﻟﻌﻘﻴﺪﺓ‬

‫ﺇﻥ ﳎﻤﻮﻉ ﻣﻌﺘﻘﺪﺍﺗﻨﺎ ﰲ ﺍﳌﻘﻮﻻﺕ ﺍﻟﺪﻻﻟﻴﺔ ﺍﳌﺴﺘﻨﺪﺓ ﺇﱃ ﲡﺎﺭﺑﻨﺎ ﺍﳌﺒﺎﺷﺮﺓ ﻫﻮ ﺍﻟﺬﻱ ﻳﺴﺎﻋﺪ‬
‫ﰲ ﺇﻛﺴﺎﺏ ﻛﻞ ﻣﻘﻮﻟﺔ ﺩﻻﻟﺘﻬﺎ‪ ،‬ﻭﺇﻥ ﺍﻟﻠﻐﺔ ﻭﺍﻻﻋﺘﻘﺎﺩ ﳍﻤﺎ ﺛﻮﺍﺑﺖ ﺍﺟﺘﻤﺎﻋﻴﺔ‪ 19.‬ﻭﻳﻜﻤﻦ‬
‫ﺟﻮﻫﺮ ﺍﻟﻠﻐﺔ ﰲ ﺍﳌﻌﺎﱐ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻟﻘﻴﻢ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﳌﻘﻮﻣﺎﺕ ﺍﻟﻔﻜﺮﻳﺔ ﺍﻟﱵ ﺗﻨﻘﻠﻬﺎ‪ ،‬ﻭﻫﻲ‬
‫ﻗﻀﺎﻳﺎ ﻭﻣﻔﺎﻫﻴﻢ ﻣﺘﻌﻠﻘﺔ ﺑﺎﻋﺘﻘﺎﺩ ﺃﺻﺤﺎﺏ ﺍﻟﻠﻐﺔ ﰲ ﻋﻨﺎﺻﺮ ﺑﻴﺌﺎ‪‬ﻢ ﻭﺗﺼﻮﺭﻫﻢ ﳌﺎ ﻳﺪﻭﺭ ﰲ‬
‫ﻭﺍﻗﻌﻬﻢ‪ .‬ﻭﻻﺧﺘﻴﺎﺭ ﺍﻷﳕﺎﻁ ﺍﻟﺘﺮﻛﻴﺒﻴﺔ ﺃﺛﺮ ﰲ ﺻﻴﺎﻏﺔ ﺍﳌﻘﻮﻻﺕ ﺍﻟﻔﻜﺮﻳﺔ ﻭﲢﺪﻳﺪ ﺍﻟﻘﻮﺍﻋﺪ‬
‫ﺍﳌﻨﻄﻘﻴﺔ‪ .‬ﻭﻻ ﺗﻨﺤﺼﺮ ﺩﻻﻟﺔ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﻠﻐﻮﻳﺔ ﰲ ﺍﻟﺪﻻﻻﺕ ﺍﳌﻌﺠﻤﻴﺔ ﺑﻞ ﺗﻮﺟﺪ ﺩﻻﻻﺕ‬
‫ﺗﺮﻛﻴﺒﻴﺔ ﻣﺘﻤﺜﻠﺔ ﰲ ﺍﳌﺴﺘﻮﻳﺎﺕ ﺍﻟﻨﺤﻮﻳﺔ‪ ،‬ﻭﺍﻟﺼﺮﻓﻴﺔ‪ ،‬ﻭﺍﻟﺼﻮﺗﻴﺔ‪ ،‬ﻭﺍﻷﺳﻠﻮﺑﻴﺔ‪.‬‬
‫ﺇﻥ ﺻﺤﺔ ﺍﻟﺪﻻﻻﺕ ﺍﳌﻌﺠﻤﻴﺔ ﻭﺍﻟﺘﺮﻛﻴﺒﻴﺔ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﺍﻋﺘﻘﺎﺩ ﻣﺴﺘﺨﺪِﻣﻲ ﺍﻟﻠﻐﺔ ﰲ ﺻﺪﻕ‬
‫ﻫﺬﻩ ﺍﻟﺪﻻﻻﺕ‪ ،‬ﻭﺻﺤﺔ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﻋﻨﺎﺻﺮ ﺍﻟﺘﺮﻛﻴﺐ ﺍﻟﱵ ﲢﻤﻞ ﻫﺬﻩ ﺍﻟﺪﻻﻻﺕ‪ ،‬ﻭﺩﻗﺔ‬
‫ﺗﻌﺒﲑﻫﺎ ﻋﻦ ﻣﺮﺍﺩ ﺍﳌﺘﻜﻠﻢ ﻣﻦ ﻛﻼﻣﻪ‪ ،‬ﳑﺎ ﻋﺮﻑ ﺑـ"ﻣﻌﲎ ﺍﳌﺘﻜﻠﻢ"‪ ،‬ﻓﻤﻌﲎ ﺍﳋﻄﺎﺏ ﻫﻮ ﻣﺎ‬
‫ﻳﻌﺘﻘﺪ ﺍﳌﺘﻜﻠﻢ ﺃﻧﻪ ﻳﻨﻘﻠﻪ ﺑﺎﺳﺘﺨﺪﺍﻣﻪ ﻟﻠﻜﻠﻤﺎﺕ ﺃﻭ ﺍﳉﻤﻞ‪ ،‬ﺳﻮﺍ ًﺀ ﺍﻋﺘﻘﺪ ﺃﻥ ﺍﳌﺴﺘﻤﻌﲔ ﺇﻟﻴﻪ‬
‫ﻳﻌﺘﻘﺪﻭﻥ ﺃﻧﻪ ﻳﻨﻘﻞ ﻫﺬﺍ ﺍﳌﻌﲎ ﺃﻭ ﻻ‪ 20.‬ﻭ‪‬ﺬﺍ ﺗﺘﺄﻛﺪ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﳋﺼﺎﺋﺺ ﺍﻟﻨﺤﻮﻳﺔ‬
‫ﻭﻣﻌﺘﻘﺪﺍﺕ ﺃﺻﺤﺎﺏ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻫﻲ ﻋﻼﻗﺔ ﻳﺴﺘﺪﻋﻲ ﺇﺑﺮﺍﺯ‪‬ﻫﺎ ﻣﻌﺮﻓﺔ ﻟﻐﻮﻳﺔ ﺩﻗﻴﻘﺔ ﻭﻣﺘﺨﺼﺼﺔ‬
‫ﲢﻴﻂ ﺑﺎﻹﻣﻜﺎﻧﺎﺕ ﺍﻟﺘﺮﻛﻴﺒﻴﺔ ﺍﳌﺘﺎﺣﺔ ﰲ ﺗﺄﻟﻴﻒ ﻭﺣﺪﺓ ﳓﻮﻳﺔ ﻣﻌﻴﻨﺔ ﰲ ﺿﻮﺀ ﺳﻴﺎﻕ ﺍﳊﺪﻳﺚ‪ ،‬ﺃﻭ‬
‫ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﻟﻮﺍﻗﻊ‪ .‬ﻭﻗﺪ ﺣﺎﻭﻝ ﻏﺮﻳﺲ‪ 21‬ﺍﻟﺒﺤﺚ ﻋﻦ ﺃﺛﺮ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻨﺤﻮﻳﺔ ﰲ ﺇﺩﺭﺍﻙ ﺃﺻﺤﺎﺏ‬
‫ﺍﻟﻠﻐﺔ ﻟﻠﻮﺍﻗﻊ ﻣﻦ ﺧﻼﻝ ﺍﻟﻔﺼﺎﺋﻞ ﺍﻟﻨﺤﻮﻳﺔ ﺍﻹﻟﺰﺍﻣﻴﺔ‪ ،‬ﺃﻭ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻔﺼﺎﺋﻞ ﺑﺼﻔﺔ ﻋﺎﻣﺔ‪.‬‬
‫ﻭﻗﺪ ﻻ ﻳﻌﻄﻲ ﻭﺿﻮﺡ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻨﺤﻮ ﻭﺍﻟﻌﻘﻴﺪﺓ ﻋﱪ ﺍﻟﺪﻻﻟﺔ ﺟﻮﺍﺑﹰﺎ ﺷﺎﻓﻴﹰﺎ ﺇﺷﻜﺎﻟﻴ ﹶﺔ‬
‫ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﺍﻟﻌﻘﻴﺪﺓ ﺇﱃ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻨﺤﻮﻱ ﻭﺍﳌﺘﻤﺜﻠﺔ ﰲ ﺇﻣﻜﺎﻥ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ‬
‫ﻟﺪﺭﺍﺳﺔ ﺍﻟﻠﻐﺔ ﻭﺍﳌﻨﺎﻫﺞ ﺍﻟﻌﻠﻤﻴﺔ ﻏﲑ ﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﻭﰲ ﺗﻮﺟﻴﻪ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻠﻐﻮﻱ ﳓﻮ ﲢﻘﻴﻖ ﺃﻏﺮﺍﺽ‬
‫ﻏﲑ ﻟﻐﻮﻳﺔ‪.‬‬

‫‪ 19‬ﺍﻧﻈﺮ ﻭﻳﺸﻜﻮﻏﺮﻭﺩ‪:‬‬
‫‪Edith Wyschogrod: Saints and Postmodernism: Revisioning Moral Phylosophy, Chicago:‬‬
‫‪the University of Chicago Press, 1990, pp. 172-175.‬‬
‫‪ 20‬ﺍﻧﻈﺮ ﻛﻮﺑﺮ‪:‬‬
‫‪David E. Cooper: “Metaphor”, Aristotelian Society Series, vol. 5, Basil Blackwell, Oxford,‬‬
‫‪1986, p.45-51, 66.‬‬
‫‪ 21‬ﺍﻧﻈﺮ ﻏﺮﻳﺲ‪:‬‬
‫‪George W. Grace: The Linguistic Construction of Reality, Croom: Helm, N.Y., 1987, PP.‬‬
‫‪118-123.‬‬
‫ﲝﻮﺙ‪/‬ﺩﺭﺍﺳﺎﺕ ‪141‬‬ ‫ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻌﻘﺪﻱ‬

‫ﺃﻭﺟﻪ ﺗﺄﺛﲑ ﺍﳌﻌﺘﻘﺪﺍﺕ‬

‫ﻳﺒﻌﺚ ﺍﻟﻘﻮﻝ ﺑﺘﺄﺛﲑ ﺍﳌﻌﺘﻘﺪﺍﺕ ﺃﻭ ﺍﻻﲡﺎﻫﺎﺕ ﺍﻟﻔﻘﻬﻴﺔ ﺃﻭ ﺍﻟﻔﻜﺮﻳﺔ ﰲ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻨﺤﻮﻱ‬
‫ﺗﺴﺎﺅ ﹰﻻ ﻋﻦ ﻣﺪﻯ ﺇﻣﻜﺎﻥ ﲢﻘﻖ ﺍﳌﻮﺿﻮﻋﻴﺔ ﰲ ﺍﻟﺪﺭﺱ ﺍﻟﻨﺤﻮﻱ ﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻔﺤﺺ‬
‫ﺍﳊﻘﺎﺋﻖ ﺍﻟﻨﺤﻮﻳﺔ ﻭﻳﺒﲔ ﻃﺒﻴﻌﺘﻬﺎ ﻭﻳﺼﻒ ﺃﻭﺟﻪ ﺗﻔﺎﻋﻠﻬﺎ‪ .‬ﻭﻟﻜﻦ ﺍﳌﺪﺧﻞ ﺇﱃ ﺗﺒﺎﺩﻝ ﺍﻟﺘﺄﺛﺮ‬
‫ﻭﺍﻟﺘﺄﺛﲑ ﺑﲔ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻨﺤﻮﻱ ﻛﺎﻣﻦ ﰲ ﺇﻣﻜﺎﻥ ﺍﺧﺘﻼﻑ ﺍﻟﻮﺻﻒ ﺍﻟﻨﺤﻮﻱ ﻟﻠﺘﺮﻛﻴﺐ‬
‫ﺑﺎﺧﺘﻼﻑ ﺍﻟﻘﺮﺍﺋﻦ ﺍﳌﻘﺎﻟﻴﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ‪ ،‬ﻭﺍﺣﺘﻤﺎﻝ ﺗﺒﺎﻳﻦ ﺍﻷﻓﻬﺎﻡ ﻭﻧﻘﺎﻁ ﺍﻟﺘﺮﻛﻴﺰ ﺑﺘﻤﺎﻳﺰ ﺍﻟﺴﺎﻣﻌﲔ‬
‫ﻭﺍﶈﻠﻠﲔ ﺍﻟﻨﺤﻮﻳﲔ‪.‬‬
‫ﻭﻳﺸﲑ ﺟﻮﻥ ﻫﻴﻨـﺰ ﰲ ﺗﻨﺎﻭﻟﻪ ﻟﺴﻴﺎﻕ ﺍﳌﻮﻗﻒ ﺇﱃ ﺃﻥ ﺃﻱ ﺗﺮﻛﻴﺐ ﻳﺘﻤﺜﻞ ﰲ ﺃﻧ‪‬ﻪ‬
‫‪22‬‬

‫ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﱵ ﺗﻨﺎﺳﺐ ﻭﻇﺎﺋﻒ ﻣﻌﻴﻨﺔ‪ ،‬ﻭﺍﻷﲰﺎﺀ ﺍﻟﱵ ﺗﺸﲑ ﺇﱃ ﺑﻌﺾ ﺍﻷﺷﻴﺎﺀ‬
‫ﻭﺍﳌﻮﺟﻮﺩﺍﺕ‪ ،‬ﻭﺍﻷﻓﻌﺎﻝ ﺍﻟﱵ ﺗﺸﲑ ﺇﱃ ﺍﻟﻮﻗﺎﺋﻊ ﻭﺍﻟﻌﻼﻗﺎﺕ‪ ،‬ﻭﻫﻜﺬﺍ… ﻭﺭﺃﻯ ﺃﻥ ﺍﳌﻌﺘﻘﺪﺍﺕ‬
‫ﻣﻦ ﺧﺼﺎﺋﺺ ﺳﻴﺎﻕ ﺍﳌﻮﻗﻒ‪ ،‬ﻓﻬﻨﺎﻙ ﻓﺮﻕ ﺑﲔ ﺍﳌﻮﻗﻒ ﰲ ﺣﻘﻴﻘﺘﻪ ﻭﻧﻈﺮﺓ ﺍﳌﺮﺀ ﺇﻟﻴﻪ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ‬
‫ﻆ ﺇﱃ ﺁﺧﺮ‪،‬‬ ‫ﻟﻜﻞ ﻓﺮﺩ ﺗﻘﻮﳝﻪ ﺍﳋﺎﺹ ﻟﻠﻤﻮﻗﻒ‪ ،‬ﻭﺃﻣﻜﻦ ﺍﺧﺘﻼﻑ ﻓﻬﻢ ﺍﳌﻮﻗﻒ ﻣﻦ ﻣﻼ ِﺣ ٍ‬
‫ﻭﺍﺧﺘﻼﻑ ﻓﻬﻢ ﻣﺸﺎﺭﻙ ﻓﻴﻪ ﺃﻭ ﻧﻈﺮﺗﻪ ﺇﻟﻴﻪ ﻋﻦ ﻏﲑﻩ‪ ،‬ﻓﻬﻞ ﳝﻜﻦ ﻣﻌﺮﻓﺔ ﺍﳌﻮﻗﻒ ﻣﻌﺮﻓﺔ‬
‫ﻣﻮﺿﻮﻋﻴﺔ؟ ﻭﻟﺬﺍ ﻻ ﺑﺪ ﻣﻦ ﺩﺭﺍﺳﺔ ﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﳌﺆﺛﺮﺓ ﰲ ﻓﻬﻢ ﺍﳌﻮﻗﻒ‪ ،‬ﻭﰲ ﲢﺪﻳﺪ ﺍﻟﻈﺮﻭﻑ‬
‫ﺍﶈﻴﻄﺔ ﺑﻪ ﻭﺍﻟﻮﻗﺎﺋﻊ ﺍﻟﺪﺍﺋﺮﺓ ﻓﻴﻪ‪.‬‬
‫ﻭﻻ ﻳﻌﲏ ﺗﺒﺎﻳﻦ ﺍﻟﻮﺻﻒ ﻭﺍﻟﺘﺤﻠﻴﻞ ﺧﺮﻭﺟﹰﺎ ﻋﻦ ﺍﳌﻮﺿﻮﻋﻴﺔ‪ ،‬ﺃﻭ ﲡﻨﺒﹰﺎ ﻟﻼﻧﺘﻈﺎﻡ ﻭﺍﻟﺜﺒﺎﺕ‪،‬‬
‫ﺑﺴﺒﺐ ﺃﻥ ﲢﺪﻳﺪ ﺍﻷﺳﺲ ﺍﻟﻨﺤﻮﻳﺔ ﺇﳕﺎ ﻫﻮ ﻣﻦ ﺻﻨﻊ ﺍﻟﻨﺤﺎﺓ ﻭﺍﻟﻠﻐﻮﻳﻴـﻦ‪ .‬ﻓﺎﻟﻨﺎﻃﻘﻮﻥ ﺑﺎﻟﻠﻐﺔ‬
‫ﻳﺴﺘﺨﺪﻣﻮ‪‬ﺎ ﻭﻓﻖ ﻗﻮﺍﻧﲔ ﻻ ﺷﻌﻮﺭﻳﺔ‪ ،‬ﻭﺇﳕﺎ ﻳﻘﺪﻡ ﺍﻟﻠﻐﻮﻱ ﺻﻴﺎﻏﺔ ﺷﻌﻮﺭﻳﺔ ﻣﻘﻨﻨﺔ ﳍﺬﻩ ﺍﻟﻘﻮﺍﻧﲔ‬
‫ﻭﻓﻖ ﻣﻨﺎﻫﺞ ﻋﻠﻤﻴﺔ ﳐﺘﺮﻋﺔ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻳﻮﺟﻪ ﺍﻟﺘﺮﺍﻛﻴﺐ ﻭﻳﺆﻭﳍﺎ ﻃﺒﻘﹰﺎ ﻟﻌﻠﻞ ﻣﻨﻄﻘﻴﺔ ﻣﻔﺘﺮﺿﺔ‪.‬‬
‫ﻓﻘﺪ ﳜﺘﻠﻒ ﻗﺼﺪ ﺍﳌﺘﻜﻠﻢ ﻣﻦ ﺍﻟﻜﻼﻡ ﻋﻦ ﺗﻔﺴﲑ ﺍﻟﺴﺎﻣﻊ ﻟﻪ‪ ،‬ﻓﺎﳌﺘﻜﻠﻢ ﻳﺘﻮﻗﻒ ﺃﻥ ﻳﻔﻬﻢ ﻛﻼﻣﻪ‬
‫ﻋﻠﻰ ﻭﺟﻪ ﻣﻌﲔ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺴﺎﻣﻊ ﻳﻔﺴﺮﻩ ﻭﻓﻘﹰﺎ ﻟﻠﻤﻌﻠﻮﻣﺎﺕ ﺍﳌﺘﻮﺍﻓﺮﺓ ﻟﺪﻳﻪ‪ ،‬ﻭﻃﺒﻘﹰﺎ ﳌﻌﺘﻘﺪﺍﺗﻪ ﰲ‬
‫ﻫﺬﻩ ﺍﳌﻌﻠﻮﻣﺎﺕ‪ .‬ﻭﻗﺪ ﻳﺘﺮﻙ ﻫﺬﺍ ﺍﻻﺣﺘﻤﺎﻝ ﻓﺮﺻﺔ ﻻﺧﺘﻼﻑ ﺍﻟﻮﺻﻒ ﺍﻟﻨﺤﻮﻱ ﺃﻭ ﲢﺪﻳﺪ‬
‫ﺧﺼﺎﺋﺺ ﺍﻷﻧﻮﺍﻉ ﺍﻟﻨﺤﻮﻳﺔ ﺍﻟﱵ ﺗﺴﺘﻔﺎﺩ ﻣﻦ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺘﺮﻛﻴﺒﻴﺔ ﻭﺍﻟﺴﻴﺎﻗﻴﺔ‪.‬‬
‫ﺳﺌﻞ ﺍﳋﻠﻴﻞ ﺑﻦ ﺃﲪﺪ ﻋﻦ ﺍﻟﻌﻠﻞ ﺍﻟﱵ ﻳﻌﺘﻞ ‪‬ﺎ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﺃﻋﻦ ﺍﻟﻌﺮﺏ ﺃﺧﺬ‪‬ﺎ ﺃﻡ‬
‫ﺍﺧﺘﺮﻋﺘﻬﺎ ﻣﻦ ﻧﻔﺴﻚ؟ ﻓﻘﺎﻝ‪" :‬ﺇﻥ ﺍﻟﻌﺮﺏ ﻧﻄﻘﺖ ﻋﻠﻰ ﺳﺠﻴﺘﻬﺎ ﻭﻃﺒﻌﺎﻫﺎ‪ ،‬ﻭﻋﺮﻓﺖ ﻣﻮﺍﻗﻊ‬
‫ﻛﻼﻣﻬﺎ‪ ،‬ﻭﻗﺎﻡ ﰲ ﻋﻘﻮﳍﺎ ﻋﻠﻠﻪ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻨﻘﻞ ﺫﻟﻚ ﻋﻨﻬﺎ‪ .‬ﻭﺍﻋﺘﻠﻠﺖ ﺃﻧﺎ ﲟﺎ ﻋﻨﺪﻱ ﺃﻧﻪ ﻋﻠﺔ ﳌﺎ‬

‫‪ 22‬ﺍﻧﻈﺮ ﻫﻴﻨـﺰ‪ ،‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺹ ‪.5-4‬‬

‫ﺃﲪﺪ ﺷﻴﺦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‬ ‫‪ 142‬ﺇﺳﻼﻣﻴﺔ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﱐ ﻋﺸﺮ‬

‫ﻋﻠﻠﺘﻪ ﻣﻨﻪ‪ …،‬ﻓﺈﻥ ﺳﻨﺢ ﻟﻐﲑﻱ ﻋﻠﺔ ﳌﺎ ﻋﻠﻠﺘﻪ ﻣﻦ ﺍﻟﻨﺤﻮ ﻫﻲ ﺃﻟﻴﻖ ﳑﺎ ﺫﻛﺮﺗﻪ ﺑﺎﳌﻌﻠﻮﻝ ﻓﻠﻴﺄﺕ‬
‫ﺑﻪ‪ 23".‬ﻭﻳﻘﻮﻝ ﺍﺑﻦ ﺟﲏ ﰲ ﺻﺪﺩ ﺍﻻﻓﺘﺮﺍﺿﺎﺕ ﺍﻟﻨﺤﻮﻳﺔ‪" :‬ﺍﻋﻠﻢ ﺃﻥ ﺇﲨﺎﻉ ﺃﻫﻞ ﺍﻟﺒﻠﺪﻳﻦ ﺇﳕﺎ‬
‫ﻳﻜﻮﻥ ﺣﺠﺔ ﺇﺫﺍ ﺃﻋﻄﺎﻙ ﺧﺼﻤ‪‬ﻚ ﻳﺪ‪‬ﻩ ﺃﻻ ﳜﺎﻟﻒ ﺍﳌﻨﺼﻮﺹ ﻭﺍﳌﻘﻴﺲ ﻋﻠﻰ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﻓﺄﻣﺎ ﺇﻥ‬
‫ﱂ ﻳﻌﻂ ﻳﺪﻩ ﺑﺬﻟﻚ ﻓﻼ ﻳﻜﻮﻥ ﺇﲨﺎﻋﻬﻢ ﺣﺠﺔ ﻋﻠﻴﻪ‪ .‬ﻭﺫﻟﻚ ﺃﻧﻪ ﱂ ﻳﺮﺩ ﳑﻦ ﻳﻄﺎﻉ ﺃﻣﺮﻩ ﰲ‬
‫ﻗﺮﺁﻥ ﻭﻻ ﺳﻨﺔ ﺃ‪‬ﻢ ﻻ ﳚﺘﻤﻌﻮﻥ ﻋﻠﻰ ﺧﻄﺄ‪ ،‬ﻛﻤﺎ ﺟﺎﺀ ﺍﻟﻨﺺ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻣﻦ ﻗﻮﻟﻪ‪:‬‬
‫"ﺃﻣﱵ ﻻ ﲡﺘﻤﻊ ﻋﻠﻰ ﺿﻼﻟﺔ"‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﻋﻠﻢ ﻣﻨﺘﺰﻉ ﻣﻦ ﺍﺳﺘﻘﺮﺍﺀ ﻫﺬﻩ ﺍﻟﻠﻐﺔ‪ .‬ﻓﻜﻞ ﻣﻦ ﻓﺮﻕ ﻟﻪ‬
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‫ﻋﻦ ﻋﻠﺔ ﺻﺤﻴﺤﺔ ﻭﻃﺮﻳﻖ ‪‬ﺠﻪ ﻛﺎﻥ ﺧﻠﻴﻞ ﻧﻔﺴﻪ ﻭﺃﺑﺎ ﻋﻤﺮﻭ ﻓﻜﺮﻩ‪".‬‬
‫ﻭﻟﺼﺤﺔ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻠﻐﻮﻳﺔ ﺃﺛﺮ ﰲ ﺻﻮﺍﺏ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺗﺄﻭﻳﻞ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﺃﻣﺮ‬
‫ﻳﺘﻔﻖ ﻣﻊ ﺍﻟﻌﻼﻗﺔ ﺍﳌﺘﺒﺎﺩﻟﺔ ﺑﲔ ﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻨﺤﻮﻱ‪ .‬ﻭﻗﺪ ﺻﻮ‪‬ﺭ ﺍﺑﻦ ﺟﲏ ﻫﺬﺍ‬
‫ﺍﻟﺘﺄﺛﲑ ﺇﺫ ﻗﺎﻝ‪ .." 25:‬ﻭﺫﻟﻚ ﺃﻥ ﺃﻛﺜﺮ ﻣﻦ ﺿﻞ ﻣﻦ ﺃﻫﻞ ﺍﻟﺸﺮﻳﻌﺔ ﻋﻦ ﺍﻟﻘﺼﺪ ﻓﻴﻬﺎ‪ ،‬ﻭﺣﺎﺩ ﻋﻦ‬
‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﺜﻠﻰ ﺇﻟﻴﻬﺎ‪ ،‬ﻓﺈﳕﺎ ﺍﺳﺘﻬﻮﺍﻩ ﻭﺍﺳﺘﺨﻒ ﺣﻠﻤﻪ ﺿﻌﻔﻪ ﰲ ﻫﺬﻩ ﺍﻟﻠﻐﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺸﺮﻳﻔﺔ‪..،‬‬
‫ﺲ‬
‫ﻭﺃﺻﻞ ﺍﻋﺘﻘﺎﺩ ﺍﻟﺘﺸﺒﻴﻪ ﷲ ﺗﻌﺎﱃ ﲞﻠﻘﻪ ﻣﻨﻬﺎ‪ ،‬ﻭﺟﺎﺯ ﻋﻠﻴﻬﻢ ‪‬ﺎ ﻭﻋﻨﻬﺎ… ﻭﻟﻮ ﻛﺎﻥ ﳍﻢ ﺃﹸﻧ ‪‬‬
‫‪‬ﺬﻩ ﺍﻟﻠﻐﺔ ﺍﻟﺸﺮﻳﻔﺔ‪ ،‬ﺃﻭ ﺗﺼﺮﻑ ﻓﻴﻬﺎ ﺃﻭ ﻣﺰﺍﻭﻟﺔ ﳍﺎ‪ ،‬ﳊﻤﺘﻬﻢ ﺍﻟﺴﻌﺎﺩﺓ ‪‬ﺎ ﻣﺎ ﺃﺻﺎﺭ‪‬ﻢ ﺍﻟﺸﻘﻮﺓ‬
‫ﺇﻟﻴﻪ ﺑﺎﻟﺒﻌﺪ ﻋﻨﻬﺎ‪ ".‬ﻭﻗﺪ ﺃﺷﺎﺭ ﺍﻟﺴﻴﻮﻃﻲ‪ 26‬ﺇﱃ ﺃﺛﺮ ﺫﻟﻚ ﰲ ﺍﻻﺧﺘﻼﻑ ﰲ ﻓﻬﻢ ﺍﳋﻄﺎﺏ‬
‫ﺍﻟﻘﺮﺁﱐ‪ .‬ﻭﺣﺮﻱ ﺑﻨﺎ ﺃﻥ ﻧﺸﲑ ﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ ﺇﱃ ﺃﻥ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻌﻘﺪﻱ ﻳﱪﺯ ﰲ ﺍﻟﻐﺎﻟﺐ ﰲ‬
‫ﻧﺼﻮﺹ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﺃﻭ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪ ،‬ﺃﻭ ﻏﲑﳘﺎ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﺍﻟﱵ ﻗﺪ ﲢﻤﻞ‬
‫ﻣﻀﺎﻣﲔ ﺩﻳﻨﻴﺔ ﺇﺳﻼﻣﻴﺔ‪.‬‬
‫ﻭﻛﺜﲑﹰﺍ ﻣﺎ ﻳﺼﺪﺭ ﺍﻟﻨﺤﺎﺓ ﻋﻦ ﺧﻠﻔﻴﺎ‪‬ﻢ ﺍﻟﻌﻘﺪﻳﺔ ﰲ ﲢﻠﻴﻞ ﺍﻟﺘﺮﺍﻛﻴﺐ ﺍﻟﻨﺤﻮﻳﺔ‪ ،‬ﻭﺑﻴﺎﻥ‬
‫ﺧﺼﺎﺋﺺ ﻣﻜﻮﻧﺎ‪‬ﺎ‪ ،‬ﻭﺩﻻﻻ‪‬ﺎ‪ ،‬ﻭﺍﻟﻌﻼﻗﺎﺕ ﺑﻴﻨﻬﺎ‪ .‬ﻭﻣﻦ ﺫﻟﻚ ﲢﺪﻳﺪ ﺩﻻﻟﺔ )ﻟﻦ( ﻛﻤﺎ ﻭﺭﺩ ﰲ‬
‫ﺕ‬
‫ﺤﺠ‪‬ﺎ ‪‬ﺭ ﹸﺓ ﹸﺃ ِﻋ ﱠﺪ ‪‬‬
‫ﺱ ﻭ‪‬ﺍﹾﻟ ِ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﹶﻓِﺈ ﹾﻥ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ﹾﻔ ‪‬ﻌﻠﹸﻮﺍ ‪‬ﻭﹶﻟ ‪‬ﻦ ‪‬ﺗ ﹾﻔ ‪‬ﻌﻠﹸﻮﺍ ﻓﹶﺎﱠﺗﻘﹸﻮﺍ ﺍﻟﻨﱠﺎ ‪‬ﺭ ﺍﱠﻟﺘِﻲ ‪‬ﻭﻗﹸﻮ ‪‬ﺩﻫ‪‬ﺎ ﺍﻟﻨﱠﺎ ‪‬‬
‫ِﻟ ﹾﻠﻜﹶﺎِﻓﺮِﻳ ‪‬ﻦ‪) ‬ﺍﻟﺒﻘﺮﺓ‪ .(24:‬ﻭﻗﺪ ﺃﻓﺎﺩ ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺮﺍﺯﻱ‪ 27‬ﻣﻦ ﻗﻮﻟﻪ )ﻭﻟﻦ ﺗﻔﻌﻠﻮﺍ( ﺍﻟﺪﻻﻟﺔ‬

‫‪ 23‬ﺍﻧﻈﺮ‪ :‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺰﺟﺎﺟﻲ‪ :‬ﺍﻹﻳﻀﺎﺡ ﰲ ﻋﻠﻞ ﺍﻟﻨﺤﻮ‪ ،‬ﲢﻘﻴﻖ ﻣﺎﺯﻥ ﺍﳌﺎﺑﺮﻙ‪ ،‬ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺍﻟﻨﻔﺎﺋﺲ‪ ،1986 ،‬ﺹ ‪-65‬‬
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‫‪ 24‬ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﻋﺜﻤﺎﻥ ﺑﻦ ﺟﲏ‪ :‬ﺍﳋﺼﺎﺋﺺ‪ ،‬ﲢﻘﻴﻖ ﳏﻤﺪ ﻋﻠﻲ ﺍﻟﻨﺠﺎﺭ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻣﻄﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﳌﺼﺮﻳﺔ‪ ،1952 ،‬ﺝ‪،1‬‬
‫ﺹ ‪.189‬‬
‫‪ 25‬ﺍﳋﺼﺎﺋﺺ‪ ،‬ﺝ ‪ ،3‬ﺹ ‪.245‬‬
‫‪ 26‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﻴﻮﻃﻲ‪ :‬ﺍﻹﺗﻘﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺑﻴﻮﺭﺕ‪ :‬ﺩﺍﺭ ﳌﻌﺮﻓﺔ‪ ،1978 ،‬ﺝ ‪ ،2‬ﺹ ‪.228-227‬‬
‫‪ 27‬ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺮﺍﺯﻱ‪ :‬ﺍﻟﺘﻔﺴﲑ ﺍﻟﻜﺒﲑ ﻭﻣﻔﺎﺗﻴﺢ ﺍﻟﻐﻴﺐ‪ ،‬ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،1985 ،‬ﺝ ‪ ،2‬ﺹ ‪.132-131‬‬
‫ﲝﻮﺙ‪/‬ﺩﺭﺍﺳﺎﺕ ‪143‬‬ ‫ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻌﻘﺪﻱ‬

‫ﻋﻠﻰ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻌﺠﺰ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﻘﻄﻊ ﰲ ﺍﳋﱪ ﺑﺄ‪‬ﻢ ﻻ ﻳﺄﺗﻮﻥ ﲟﺜﻠﻪ‪ ،‬ﻷﻥ ﺍﳌﺒﻄﻞ‬
‫ﺍﳌﺰﻭﺭ ﺍﻟﺒﺘﺔ ﻻ ﻳﻘﻄﻊ ﰲ ﺍﻟﻜﻼﻡ‪ .‬ﻭﺫﻛﺮ ﺃﻥ ﺍﻷﺩﺍﺓ )ﻟﻦ( ﺗﻔﻴﺪ ﻧﻔﻲ ﺍﳌﺴﺘﻘﺒﻞ ﻣﻊ ﺍﻟﺘﻮﻛﻴﺪ‬
‫ﻭﺍﻟﺘﺸﺪﻳﺪ‪.‬‬
‫ﻭﻗﺪ ﺗﻨﺎﻭﻝ ﺍﺑﻦ ﻫﺸﺎﻡ‪ 28‬ﺍﻟﺪﻻﻟﺔ ﺍﻟﺘﺮﻛﻴﺒﻴﺔ ﻟﻸﺩﺍﺓ )ﻟﻦ(‪ ،‬ﻭﺭﺃﻯ ﺃ‪‬ﺎ ﺗﻔﻴﺪ ﳎﺮﺩ ﺍﻟﻨﻔﻲ‬
‫ﻟﻠﺤﺚ ﺍﻟﻔﻌﻠﻲ‪ ،‬ﻭﻻ ﺗﻔﻴﺪ ﺗﻮﻛﻴﺪ ﺍﻟﻨﻔﻲ ﻭﻻ ﺗﺄﻳﻴﺪ ﺍﻟﻨﻔﻲ‪ .‬ﰒ ﺃﻳ‪‬ﺪ ﻣﻮﻗﻔﻪ ﺑﻘﻮﻟﻪ‪" :‬ﻗﻴﻞ‪ :‬ﻭﻟﻮ‬
‫ﺴ‪‬ﻴﹰﺎ‪) ‬ﻣﺮﱘ‪،(26 :‬‬ ‫ﻛﺎﻧﺖ ﻟﻠﺘﺄﻳﻴﺪ ﱂ ﻳﻘﻴﺪ ﻣﻨﻔﻴﻬﺎ ﺑﺎﻟﻴﻮﻡ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﹶﻓﹶﻠ ‪‬ﻦ ﺃﹸ ﹶﻛﱢﻠ ‪‬ﻢ ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ِﺇ‪‬ﻧ ِ‬
‫ﻭﻟﻜﺎﻥ ﺫﻛﺮ ﺍﻷﺑﺪ ﰲ ﻗﻮﻟﻪ‪  :‬ﻭﹶﻟ ‪‬ﻦ ‪‬ﻳ‪‬ﺘ ‪‬ﻤﱠﻨ ‪‬ﻮﻩ‪ ‬ﹶﺃﺑ‪‬ﺪﹰﺍ ‪) ‬ﺍﻟﺒﻘﺮﺓ‪ (95 :‬ﺗﻜﺮﺍﺭﺍﹰ‪ ،‬ﻭﺍﻷﺻﻞ ﻋﺪﻣﻪ‪.‬‬
‫ﻭﻗﺪ ﺻﺮﺡ ﺑﺄﻧﻪ ﳜﺎﻟﻒ ﺍﻟﺰﳐﺸﺮﻱ ﰲ ﻫﺬﺍ ﺍﳌﻮﻗﻒ ﰲ ﻛﺘﺎﺑﻴﻪ ﺍﻟﻜﺸﺎﻑ ﻭﺍﻷﳕﻮﺫﺝ‪.‬‬
‫ﺇﻥ ﻗﻮﻝ ﺍﻟﺰﳐﺸﺮﻱ ﺑﺘﺄﻛﻴﺪ ﻧﻔﻲ ﻭﻗﻮﻉ ﺍﳊﺪﺙ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﰲ ﺍﻵﻳﺔ ﻗﺪ ﻳﻔﻴﺪ ﺍﻟﻘﻮﻝ ﺑﺄﻥ‬
‫ﺍﻟﻘﺮﺁﻥ ﻣﻌﺠﺰ ﺑﺎﻟﺼﺮﻓﺔ؛ ﺇﺫ ﺃﺑﺮﺯ ﺍﳌﻌﲎ ﻛﻤﺎ ﻳﺄﰐ‪" :‬ﻓﺈﻥ ﱂ ﺗﺄﺗﻮﺍ ﺑﺴﻮﺭﺓ ﻣﻦ ﻣﺜﻠﻪ‪ ،‬ﻭﻟﻦ ﺗﺄﺗﻮﺍ‬
‫ﺑﺴﻮﺭﺓ ﻣﻦ ﻣﺜﻠﻪ‪ ،‬ﻭﻟﻮ ﻋﺎﺭﺽ ﺍﳌﺸﺮﻛﻮﻥ ﺍﻟﻘﺮﺁﻥ ﺑﺸﻲﺀ ﱂ ﳝﺘﻨﻊ ﺃﻥ ﻳﺘﻮﺍﺻﻔﻪ ﺍﻟﻨﺎﺱ ﻭﻳﺘﻨﺎﻗﻠﻮﻩ‪.‬‬
‫ﻓﺤﲔ ﱂ ﺗﺘﻨﺎﻗﻞ ﻫﺬﻩ ﺍﳌﻌﺎﺭﺿﺔ ﻋﻠﻢ ﺃﻥ ﻗﻮﻟﻪ )ﻭﻟﻦ ﺗﻔﻌﻠﻮﺍ(‪ ،‬ﺇﺧﺒﺎﺭ ﺑﺎﻟﻐﻴﺐ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﺑﻪ‪،‬‬
‫‪29‬‬
‫ﻓﻜﺎﻥ ﻣﻌﺠﺰﺓ"‪.‬‬
‫ﻭﻣﻦ ﺑﻌﺾ ﺃﻭﺟﻪ ﺗﺄﺛﲑ ﺍﳌﻌﺘﻘﺪﺍﺕ ﰲ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻨﺤﻮﻱ ﳝﻜﻦ ﺃﻥ ﻧﺬﻛﺮ ﺍﻷﻣﻮﺭ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺃ‪ -‬ﺑﻨﺎﺀ ﻧﻈﺮﻳﺎﺕ ﻟﻐﻮﻳﺔ ﻋﻘﺪﻳﺔ‬
‫ﻟﻌﻞ ﺃﺑﺮﺯ ﳕﻮﺫﺝ ﻟﺘﺄﺛﲑ ﺍﳌﻌﺘﻘﺪﺍﺕ ﰲ ﺑﻨﺎﺀ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﻠﻐﻮﻳﺔ ﺗﺼﻨﻴﻒ ﺍﻷﺷﺎﻋﺮﺓ ﻟﻠﻜﻼﻡ‬
‫ﺻﻨﻔﲔ‪ ،‬ﺍﻧﻄﻼﻗﹰﺎ ﻣﻦ ﻣﻮﻗﻔﻬﻢ ﺍﻟﻘﺎﺿﻲ ﺑﻘﺪﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﻮﺻﻔﻪ ﻛﻼﻣﹰﺎ ﷲ ﺗﻌﺎﱃ ﻣﻊ ﺃﻧﻪ‬
‫ﻳﺘﻠﻰ ﻭﻳﺴﻤﻊ‪ .‬ﻓﺤﻤﻠﻮﺍ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﻟﺪﻯ ﺇﻃﻼﻗﻪ ﻋﻠﻰ ﻭﺟﻬﲔ‪ 30 :‬ﺍﻟﻜﻼﻡ ﺍﻟﻨﻔﺴﻲ ﺍﻟﻘﺪﱘ‬
‫ﺍﳌﺘﻌﻠﻖ ﺑﺎﻟﻌﻠﻢ‪ ،‬ﻭﻫﻮ ﺍﻟﻜﻼﻡ ﺍﻟﻘﺎﺋﻢ ﺑﺬﺍﺗﻪ ﺗﻌﺎﱃ‪ ،‬ﻭﺍﻟﻜﻼﻡ ﺍﻟﻠﻔﻈﻲ ﺍﳌﺆﻟﹼﻒ ﻣﻦ ﺣﺮﻭﻑ‬
‫ﻭﺃﺻﻮﺍﺕ‪ ،‬ﻭﻫﻮ ﺍﳊﺎﺩﺙ‪ .‬ﺃﻣﺎ ﺍﳌﻌﺘﺰﻟﺔ ﻓﻴﺨﺘﺎﺭﻭﻥ ﺍﻟﻘﻮﻝ ﲝﺪﻭﺙ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺧﻠﻘﻪ‪،‬‬
‫ﻭﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﺍﻟﺬﺍﺕ ﺍﻟﻌﻠﻮﻳﺔ ﻭﺃﻓﻌﺎﳍﺎ ﺍﻟﱵ ﻫﻲ ﺣﺎﺩﺛﺔ ﻭﳐﻠﻮﻗﺔ ﺣﺴﺐ ﻭﺟﻬﺔ ﻧﻈﺮﻫﻢ‪.‬‬

‫‪ 28‬ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺑﻦ ﻫﺸﺎﻡ ﺍﻷﻧﺼﺎﺭﻱ‪ :‬ﻣﻐﲏ ﺍﻟﻠﺒﻴﺐ ﻋﻦ ﻛﺘﺐ ﺍﻷﻋﺎﺭﻳﺐ‪ ،‬ﺟﺎﻛﺮﺗﺎ‪ :‬ﺷﺮﻛﺔ ﻧﻮﺭ ﻟﻠﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺝ‪ ،1‬ﺹ‬
‫‪.221‬‬
‫‪ 29‬ﳏﻤﻮﺩ ﺑﻦ ﻋﻤﺮ ﺍﻟﺰﳐﺸﺮﻱ‪ :‬ﺍﻟﻜﺸﺎﻑ ﻋﻦ ﺣﻘﺎﺋﻖ ﺍﻟﺘﻨـﺰﻳﻞ ﻭﻋﻴﻮﻥ ﺍﻷﻗﺎﻭﻳﻞ ﰲ ﻭﺟﻮﻩ ﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﺑﲑﻭﺕ‪ :‬ﺩﺍﺭ ﺍﳌﻌﺮﻓـﺔ‪،‬‬
‫ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪ ،‬ﺝ‪ ،1‬ﺹ ‪.50‬‬
‫‪ 30‬ﺃﲪﺪ ﺃﺑﻮ ﺯﻳﺪ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ ‪.24‬‬
‫ﺃﲪﺪ ﺷﻴﺦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‬ ‫‪ 144‬ﺇﺳﻼﻣﻴﺔ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﱐ ﻋﺸﺮ‬

‫ﻭﻗﺪ ﺑﲎ ﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ ﺍﳉﺮﺟﺎﱐ ﻧﻈﺮﺗﻪ ﰲ ﻧﻈﻢ ﺍﻟﺘﺮﺍﻛﻴﺐ ﺍﻟﻠﻐﻮﻳﺔ ﻋﻠﻰ ﺍﻟﻨﻈﺮﺓ‬
‫ﺍﻷﺷﻌﺮﻳﺔ‪ 31،‬ﻭﻫﺬﺍ ﻣﻠﺤﻮﻅ ﰲ ﺍﻫﺘﻤﺎﻣﻪ ﺑﺎﳌﻌﺎﱐ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻟﻠﺘﺮﺍﻛﻴﺐ‪ .‬ﻭﻣﻔﻬﻮﻡ "ﻣﻌﺎﱐ ﺍﻟﻨﺤﻮ"‬
‫ﻟﺪﻳﻪ ﻳﻮﺍﺯﻱ ﻣﻔﻬﻮﻡ "ﺍﻟﻜﻼﻡ ﺍﻟﻨﻔﺴﻲ" ﻟﺪﻯ ﺍﻷﺷﺎﻋﺮﺓ ﺍﻟﺬﻳﻦ ﻳﻨﺘﻤﻲ ﺇﱃ ﻣﺪﺭﺳﺘﻬﻢ؛ ﺇﺫ ﻻ‬
‫ﻳﻘﺼﺪ ‪‬ﺎ ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﻫﻲ ﻗﺴﻴﻤﺔ ﺍﻷﻟﻔﺎﻅ ﺑﻞ ﻳﻘﺼﺪ ‪‬ﺎ ﻣﺎ ﳝﻜﻦ ﺃﻥ ﻧﻄﻠﻖ ﻋﻠﻴﻪ "ﻣﻌﲎ ﺍﳌﻌﲎ"‪.‬‬
‫ﻓﺎﻟﻠﻐﺔ ﰲ ﻧﻈﺮﻩ ﻋﺒﺎﺭﺓ ﻋﻦ ﻧﻈﺎﻡ ﻣﻦ ﺍﻟﻌﻼﻗﺎﺕ ﻭﺍﻟﺮﻭﺍﺑﻂ ﺍﳌﻌﻨﻮﻳﺔ ﺍﻟﱵ ﺗﺴﺘﻔﺎﺩ ﻣﻦ ﺍﳌﻔﺮﺩﺍﺕ‬
‫ﻭﺍﻷﻟﻔﺎﻅ ﺍﻟﻠﻐﻮﻳﺔ ﺑﻌﺪ ﺃﻥ ﻳﺴﻨﺪ ﺑﻌﻀﻬﺎ ﺇﱃ ﺑﻌﺾ‪ ،‬ﰲ ﺗﺮﻛﻴﺐ ﻟﻐﻮﻱ ﻗﺎﺋﻢ ﻋﻠﻰ ﺃﺳﺎﺱ‬
‫ﺍﻹﺳﻨﺎﺩ‪ .‬ﻭﺍﻟﻨﻈﻢ ﻋﻨﺪ ﺍﳉﺮﺟﺎﱐ ﻫﻮ ﻧﻈﻢ ﻟﻠﻤﻌﺎﱐ‪ ،‬ﻭﻟﻴﺲ ﻧﻈﻤﹰﺎ ﻟﻸﻟﻔﺎﻅ ﻭﺍﳊﺮﻭﻑ‬
‫ﻭﺍﻷﺻﻮﺍﺕ‪ .‬ﺃﻣﺎ ﺍﳌﻌﺎﱐ ﺍﻟﻨﻔﺴﻴﺔ ﻟﺪﻳﻪ ﻓﻬﻲ ﺍﳌﻌﺎﺩﻝ ﺍﻟﺬﻫﲏ ﻟﻠﻤﻌﺎﱐ ﺍﻟﻨﺤﻮﻳﺔ‪ ،‬ﻭﻟﻴﺴﺖ ﺍﳌﻌﺎﱐ‬
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‫ﺍﳌﻌﺠﻤﻴﺔ‪.‬‬
‫ﻳﻘﻮﻝ‪" :‬ﻟﻴﺲ ﺍﻟﻐﺮﺽ ﺑﻨﻈﻢ ﺍﻟﻜﻠﻢ ﺃﻥ ﺗﻮﺍﻟﺖ ﺃﻟﻔﺎﻇﻬﺎ ﰲ ﺍﻟﻨﻄﻖ‪ ،‬ﺑﻞ ﺃﻥ ﺗﻨﺎﺳﻘﺖ‬
‫ﺩﻻﻻ‪‬ﺎ‪ ،‬ﻭﺗﻼﻗﺖ ﻣﻌﺎﻧﻴﻬﺎ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻳﻘﺘﻀﻴﻪ ﺍﻟﻌﻘﻞ"‪ .‬ﻭﻗﺎﻝ‪" :‬ﺍﻋﻠﻢ ﺃﻥ ﻟﻴﺲ ﺍﻟﻨﻈﻢ ﺇﻻ‬
‫ﺃﻥ ﺗﻀﻊ ﺍﻷﻟﻔﺎﻅ ﺍﻟﻮﺿﻊ ﺍﻟﺬﻱ ﻳﻘﺘﻀﻴﻪ ﻋﻠﻢ ﺍﻟﻨﺤﻮ ﻭﺗﻌﻤﻞ ﻋﻠﻰ ﻗﻮﺍﻧﻴﻨﻪ ﻭﺃﺻﻮﻟﻪ‪ ".‬ﻭﻗﺎﻝ ﰲ‬
‫ﺍﻟﺮﺩ ﻋﻠﻰ ﺗﺼﻮﺭ ﺍﳌﻌﺘﺰﻟﺔ ﻟﻠﻨﻈﻢ ﺑﺄﻧﻪ ﺗﺄﻟﻴﻒ ﻟﻸﻟﻔﺎﻅ ﻭﺻﻴﺎﻏﺘﻬﺎ ﻭﺳﺒﻜﻬﺎ ﰲ ﻋﺒﺎﺭﺓ ﻣﻨﺴﺠﻤﺔ‬
‫ﻣﺘﺂﻟﻔﺔ‪" :‬ﻟﻮ ﻛﺎﻥ ﺍﻟﻘﺼﺪ ﺑﺎﻟﻨﻈﻢ ﺇﱃ ﻧﻔﺴﻪ ﺩﻭﻥ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻐﺮﺽ ﺗﺮﺗﻴﺐ ﺍﳌﻌﺎﱐ ﰲ ﺍﻟﻨﻔﺲ‪،‬‬
‫ﰒ ﺍﻟﻨﻄﻖ ﺑﺎﻷﻟﻔﺎﻅ ﻋﻠﻰ ﺣﺪﻭﺩﻫﺎ‪ ،‬ﻟﻜﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﻻ ﳜﺘﻠﻒ ﺣﺎﻝ ﺍﺛﻨﲔ ﰲ ﺍﻟﻌﻠﻢ ﲝﺴﺐ‬
‫ﺍﻟﻨﻈﻢ" ﻭﻳﻘﻮﻝ ﺃﻳﻀﹰﺎ‪" :‬ﺇﻥ ﺍﻟﻠﻔﻆ ﺗﺒﻊ ﻟﻠﻤﻌﲎ ﰲ ﺍﻟﻨﻈﻢ‪ ،‬ﻭﺃﻥ ﺍﻟﻜﻠﻢ ﺗﺘﺮﺗﺐ ﰲ ﺍﻟﻨﻄﻖ ﺑﺴﺒﺐ‬
‫‪33‬‬
‫ﺗﺮﺗﺐ ﻣﻌﺎﻧﻴﻬﺎ ﰲ ﺍﻟﻨﻔﺲ"‪.‬‬
‫ﺏ‪ -‬ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺍﻷﺳﻠﻮﺏ ﺍﻟﻘﺮﺁﱐ‬
‫ﺍﺳﺘﻐﻞ ﺍﻟﻠﻐﻮﻳﻮﻥ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻨﺤﻮﻱ ﻟﻠﺪﻓﺎﻉ ﻋﻦ ﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻭ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪ ،‬ﻭﺇﺛﺒﺎﺕ ﺻﺤﺘﻬﺎ ﺍﻟﻨﺤﻮﻳﺔ ﻭﺍﻟﺪﻻﻟﻴﺔ‪ .‬ﻭﻛﺎﻥ ﺍﳌﻨﻄﻠﻖ ﰲ ﺫﻟﻚ ﺍﻻﻋﺘﻘﺎﺩ ﺑﺄﻥ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﻼﻡ ﺍﷲ ﺍﳌﻨـﺰﻝ‪ ،‬ﻭﺃﻧﻪ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻷﻓﺼﺢ ﻭﺍﳌﻌﻴﺎﺭﻱ ﻟﻼﺳﺘﺨﺪﺍﻡ ﺍﻟﻠﻐﻮﻱ‬
‫ﺝ ﹶﻟ ‪‬ﻌﻠﱠﻬ‪ ‬ﻢ ‪‬ﻳﱠﺘﻘﹸﻮ ﹶﻥ‪) ‬ﺍﻟﺰﻣﺮ‪ ،(28 :‬ﻳﻠﻴﻪ ﰲ ﺫﻟﻚ ﺟﻮﺍﻣﻊ‬
‫ﺍﻟﻌﺮﰊ‪ ،‬ﻗﹸﺮ‪‬ﺁﻧﹰﺎ ‪‬ﻋ ‪‬ﺮِﺑ‪‬ﻴﹰﺎ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﺫِﻱ ِﻋ ‪‬ﻮ ٍ‬
‫ﻟﻜﻠﻢ ﺍﻟﻨﺒﻮﻳﺔ‪ .‬ﻭﻗﺪ ﺩﺍﻓﻊ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻦ ﲨﻴﻊ ﺍﻷﳕﺎﻁ ﺍﻷﺳﻠﻮﺑﻴﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ ،‬ﺑﺎﻟﺘﻮﺟﻴﻪ ﻭﺍﻟﺘﺄﻭﻳﻞ‬
‫ﻭﺍﻟﺘﻌﻠﻴﻞ‪ ،‬ﻭﲞﺎﺻﺔ ﺇﺫﺍ ﻭﺭﺩﺕ ﻫﺬﻩ ﺍﻷﺳﺎﻟﻴﺐ ﻋﻠﻰ ﺧﻼﻑ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻨﺤﻮﻳﺔ ﺍﻟﺸﺎﺋﻌﺔ‪ ،‬ﺃﻭ‬

‫‪ 31‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ ‪ 96‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬

‫‪ 32‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ ‪.32‬‬
‫‪ 33‬ﻋﺐ ﺍﻟﻘﺎﻫﺮ ﺍﳉﺮﺟﺎﱐ‪ :‬ﺩﻻﺋﻞ ﺍﻹﻋﺠﺎﺯ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﳏﻤﺪ ﻋﻠﻲ ﺻﺒﻴﺢ ﻭﺃﻭﻻﺩﻩ‪ ،1960 ،‬ﺹ ‪ 50-49‬ﻭﺹ ‪.55‬‬
‫ﲝﻮﺙ‪/‬ﺩﺭﺍﺳﺎﺕ ‪145‬‬ ‫ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻌﻘﺪﻱ‬

‫ﻛﺎﻧﺖ ﻋﻠﻰ ﺍﺳﺘﺨﺪﺍﻡ ﻗﺮﺁﱐ ﺧﺎﺹ ﺑﺪﻳﻊ‪ ،‬ﺃﻭ ﻛﺎﻥ ﺍﻟﺘﺮﻛﻴﺐ ﲝﺎﺟﺔ ﺇﱃ ﺗﺄﻭﻳﻞ ﻹﺑﺮﺍﺯ ﺻﺤﺘﻪ‬
‫ﺍﻟﻨﺤﻮﻳﺔ‪ .‬ﻭﺍﻋ‪‬ﺘﻤِﺪ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺘﺤﻠﻴﻞ ﻭﺍﻟﺘﺨﺮﻳﺞ ﺃﺳﺎﺳﹰﺎ ﰲ ﺍﻟﺘﻘﻌﻴﺪ‪ ،‬ﻭﰲ ﺗﻮﺟﻴﻪ ﺍﻷﺳﺎﻟﻴﺐ‬
‫ﺍﻟﻠﻐﻮﻳﺔ ﻭﺗﻘﺪﻳﺮ ﻣﺪﻯ ﻣﻮﺍﻓﻘﺘﻬﺎ ﻟﻠﻘﻮﺍﻋﺪ ﺍﻟﻨﺤﻮﻳﺔ‪.‬‬
‫ﻓﺎﻟﻘﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺳﻨﺔ ﻣﺘﺒﻌﺔ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﻣﻼﳏﻬﺎ ﺍﻟﺘﺮﻛﻴﺒﻴﺔ‪ ،‬ﻭﻻ ﻳﺼﺢ ﺍﻟﻘﻮﻝ ﺃﻭ‬
‫ﺍﻻﻋﺘﻘﺎﺩ ﺑﻌﺪ ﻣﺼﺤﺔ ﺍﻷﺳﻠﻮﺏ ﺍﻟﺬﻱ ﻭﺭﺩ ﺑﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﻗﺮﺍﺀﺍﺗﻪ ﺍﳌﺘﻮﺍﺗﺮﺓ‪ .‬ﻭﺃﺩﻯ ﻫﺬﺍ‬
‫ﺍﻻﻋﺘﻘﺎﺩ ﺇﱃ ﺍﻟﺘﻨﻮﻉ ﺍﻹﻋﺮﺍﰊ‪ ،‬ﺃﻭ ﺑﺎﻷﺣﺮﻯ ﺍﻟﺘﺼﻨﻊ ﰲ ﺇﻋﺮﺍﺏ ﻟﻔﻈﺔ )ﺍﳌﻮﻓﻮﻥ( ﻣﺮﻓﻮﻋﹰﺎ ﺑﺎﻟﻮﺍﻭ‬
‫ﺲ ﺍﹾﻟِﺒ ﱠﺮ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬ﻮﻟﱡﻮﺍ ‪‬ﻭﺟ‪‬ﻮ ‪‬ﻫ ﹸﻜ ‪‬ﻢ‬
‫ﻋﻄﻔﹰﺎ ﻋﻠﻰ ﺃﻟﻔﺎﻅ ﺃﺧﺮﻯ ﳎﺮﻭﺭﺓ ﺃﻭ ﻣﻨﺼﻮﺑﺔ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﹶﻟ‪‬ﻴ ‪‬‬
‫ﲔ‬
‫ﺏ ﻭ‪‬ﺍﻟﱠﻨِﺒ‪‬ﻴ ‪‬‬ ‫ﺏ ‪‬ﻭﹶﻟ ِﻜ ﱠﻦ ﺍﹾﻟِﺒ ﱠﺮ ‪‬ﻣ ‪‬ﻦ ﺁ ‪‬ﻣ ‪‬ﻦ ﺑِﺎﻟﻠﱠ ِﻪ ﻭ‪‬ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ﺍﻟﹾﺂ ِﺧ ِﺮ ﻭ‪‬ﺍﹾﻟﻤ‪‬ﻼِﺋ ﹶﻜ ِﺔ ‪‬ﻭﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬
‫ﻕ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﻐ ِﺮ ِ‬ ‫ِﻗ‪‬ﺒ ﹶﻞ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺸ ِﺮ ِ‬
‫ﲔ ‪‬ﻭﻓِﻲ‬ ‫ﺴﺒِﻴ ِﻞ ﻭ‪‬ﺍﻟﺴﱠﺎِﺋِﻠ ‪‬‬ ‫ﲔ ﻭ‪‬ﺍ‪‬ﺑ ‪‬ﻦ ﺍﻟ ﱠ‬ ‫ﻭ‪‬ﺁﺗ‪‬ﻰ ﺍﹾﻟﻤ‪‬ﺎ ﹶﻝ ‪‬ﻋﻠﹶﻰ ﺣ‪‬ﺒ ِﻪ ﹶﺫﻭِﻱ ﺍﹾﻟ ﹸﻘ ‪‬ﺮﺑ‪‬ﻰ ﻭ‪‬ﺍﹾﻟ‪‬ﻴﺘ‪‬ﺎﻣ‪‬ﻰ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﺴ‪‬ﺎ ِﻛ ‪‬‬
‫ﺏ ‪‬ﻭﹶﺃﻗﹶﺎ ‪‬ﻡ ﺍﻟﺼﱠﻼ ﹶﺓ ﻭ‪‬ﺁﺗ‪‬ﻰ ﺍﻟ ﱠﺰﻛﹶﺎ ﹶﺓ ﻭ‪‬ﺍﹾﻟﻤ‪‬ﻮﻓﹸﻮ ﹶﻥ ِﺑ ‪‬ﻌ ‪‬ﻬ ِﺪ ِﻫ ‪‬ﻢ ِﺇﺫﹶﺍ ﻋ‪‬ﺎ ‪‬ﻫﺪ‪‬ﻭﺍ ﻭ‪‬ﺍﻟﺼﱠﺎِﺑﺮِﻳ ‪‬ﻦ ِﻓﻲ ﺍﹾﻟ‪‬ﺒ ﹾﺄﺳ‪‬ﺎ ِﺀ‬ ‫ﺍﻟ ‪‬ﺮﻗﹶﺎ ِ‬
‫ﻚ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤﱠﺘﻘﹸﻮ ﹶﻥ‪) ‬ﺍﻟﺒﻘﺮﺓ‪.(177:‬‬ ‫ﺻ ‪‬ﺪﻗﹸﻮﺍ ‪‬ﻭﺃﹸﻭﹶﻟِﺌ ‪‬‬ ‫ﻚ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬‬ ‫ﺱ ﺃﹸﻭﹶﻟِﺌ ‪‬‬
‫ﲔ ﺍﹾﻟ‪‬ﺒ ﹾﺄ ِ‬ ‫ﻀﺮﱠﺍ ِﺀ ‪‬ﻭ ِﺣ ‪‬‬
‫ﻭ‪‬ﺍﻟ ﱠ‬
‫ﻓـ)ﺍﳌﻮﻓﻮﻥ( ﻋﻄﻒ ﻋﻠﻰ )ﻣﻦ ﺁﻣﻦ( ﻋﻨﺪ ﺍﻟﺰﳐﺸﺮﻱ‪ ،‬ﻓﺄﺧﺮﺝ )ﺍﻟﺼﺎﺑﺮﻳﻦ( ﻣﻨﺼﻮﺑﹰﺎ ﻋﻠﻰ‬
‫ﺍﻻﺧﺘﺼﺎﺹ ﻭﺍﳌﺪﺡ‪ ،‬ﺇﻇﻬﺎﺭﹰﺍ ﻟﻔﻀﻞ ﺍﻟﺼﱪ ﰲ ﺍﻟﺸﺪﺍﺋﺪ ﻭﻣﻮﺍﻃﻦ ﺍﻟﻘﺘﺎﻝ ﻋﻠﻰ ﺳﺎﺋﺮ‬
‫ﺍﻷﻋﻤﺎﻝ‪ 34.‬ﻛﻤﺎ ﺃﻓﺎﺩ ﺍﻟﺮﺍﺯﻱ ﻋﻦ ﺍﻟﻔﺮﺍﺀ ﻭﺍﻷﺧﻔﺶ ﺃﻧﻪ )ﺃﻱ ﺍﳌﻮﻓﻮﻥ( ﻋﻄﻒ ﻋﻠﻰ ﳏﻠﻪ‪،‬‬
‫ﻭﺗﻘﺪﻳﺮﻩ‪) :‬ﻭﻟﻜﻦ ﺍﻟﱪ ﺍﳌﺆﻣﻨﻮﻥ ﻭﺍﳌﻮﻓﻮﻥ…(‪ 35.‬ﻭﻫﺬﺍ ﺗﻌﻠﻴﻞ ﻳﺪﺍﻓﻊ ﻋﻦ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﻭﻳﺒﻌﺪ‬
‫ﺍﺣﺘﻤﺎﻝ ﺍﳋﻄﺄ ﺃﻭ ﺍﻟﺘﺼﺤﻴﻒ‪.‬‬
‫ﻳﻄﻴﻞ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺍﻟﻨﻘﻮﻝ ﻋﻦ ﺍﻟﻌﻠﺔ ﰲ ﺇﻗﺤﺎﻡ ﺍﻟﻮﺍﻭ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪  :‬ﺣﱠﺘﻰ ِﺇﺫﹶﺍ ﺟ‪‬ﺎﺀُﻭﻫ‪‬ﺎ‬
‫ﺖ ﹶﺃ‪‬ﺑﻮ‪‬ﺍ‪‬ﺑﻬ‪‬ﺎ‪) ‬ﺍﻟﺰﻣﺮ‪ (73 :‬ﻋﻨﺪ ﺍﳊﺪﻳﺚ ﻋﻦ ﺟﺰﺍﺀ ﺃﻫﻞ ﺍﳉﻨﺔ‪ ،‬ﻭﻋﺪﻡ ﺇﻳﺮﺍﺩ ﺍﻟﻮﺍﻭ ﰲ‬ ‫ﺤ ‪‬‬ ‫‪‬ﻭﻓﹸِﺘ ‪‬‬
‫ﺻﻔﺔ ﺃﻫﻞ ﺍﻟﻨﺎﺭ‪ .‬ﻭﻳﻌﺮﺽ ﻗﻮﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﻨﺤﻮﻳﲔ ﺑﺄﻥ ﻫﺬﻩ ﻭﺍﻭ ﺍﻟﺜﻤﺎﻧﻴﺔ‪ ،‬ﻷﻥ ﺃﺑﻮﺍﺏ ﺍﳉﻨﺔ‬
‫ﲦﺎﻧﻴﺔ‪ ،‬ﻭﺃﺑﻮﺍﺏ ﺍﻟﻨﺎﺭ ﺳﺒﻌﺔ‪ ،‬ﻭﺭﺃﻱ ﻃﺎﺋﻔﺔ ﺃﺧﺮﻯ ﺑﺄﻥ ﺍﻟﻮﺍﻭ ﰲ ﺍﻵﻳﺔ ﺯﺍﺋﺪﺓ‪ 36.‬ﻭﻳﺮﻓﺾ ﺍﺑﻦ‬
‫ﻼ ﻋﻦ ﺃﻧﻪ ﻻ ﻟﻴﻖ ﺑﻜﻼﻡ ﺍﷲ ﺃﻥ ﻳﻜﻮﻥ ﻓﻴﻪ‬ ‫ﺍﻟﻘﻴﻢ ﻫﺬﻳﻦ ﺍﻟﻘﻮﻟﲔ ﻷﻧﻪ ﻻ ﺩﻟﻴﻞ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﻓﻀ ﹰ‬
‫ﺣﺮﻑ ﺯﺍﺋﺪ ﻟﻐﲑ ﻣﻌﲎ ﻭﻻ ﻓﺎﺋﺪﺓ‪ .‬ﰒ ﻳﺬﻛﺮ ﺍﺧﺘﻴﺎﺭ ﺃﰊ ﻋﺒﻴﺪﺓ ﻭﺍﳌﱪﺩ ﻭﺍﻟﺰﺟﺎﺝ ﺃ‪‬ﺎ ﻋﻄﻒ‬
‫ﻋﻠﻰ )ﺟﺎﺀﻭﻫﺎ(‪ 37.‬ﻭﻧﺮﻯ ﺃﻥ ﺍﻟﻘﻮﻝ ﺑﻮﺍﻭ ﺍﻟﺜﻤﺎﻧﻴﺔ ﰲ ﺍﻵﻳﺔ ﳏﺎﻭﻟﺔ ﻟﺘﻔﺴﲑ ﺍﳉﻤﻠﺔ ﺑﺘﻌﻠﻴﻞ‬
‫ﺧﺎﺭﺝ ﻋﻦ ﺍﳋﺼﺎﺋﺺ ﺍﻟﺘﺮﻛﻴﺒﻴﺔ ﻣﺒﲏ ﻋﻠﻰ ﻣﻌﺘﻘﺪﺍﺕ ﺳﺎﺑﻘﺔ ﺩﻓﺎﻋﹰﺎ ﻋﻦ ﺍﻷﺳﻠﻮﺏ ﺍﻟﻨﺤﻮﻱ‬

‫‪ 34‬ﺍﻟﻜﺸﺎﻑ‪ ،‬ﺝ ‪ ،1‬ﺹ ‪.110‬‬

‫‪ 35‬ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺹ ‪ ،5‬ﺹ ‪.47‬‬
‫‪ 36‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ،‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺹ ‪ ،2‬ﺹ‪.362‬‬
‫‪ 37‬ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ‪ :‬ﺍﻟﺘﻔﺴﲑ ﺍﻟﻘﻴﻢ‪ ،‬ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ‪ :‬ﻧﺸﺮ ﻋﺒﺪ ﺍﷲ ﻭﻋﺒﻴﺪ ﺍﷲ ﺍﻟﺪﻫﻠﻮﻱ‪ ،1949 ،‬ﺹ ‪.425‬‬
‫ﺃﲪﺪ ﺷﻴﺦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‬ ‫‪ 146‬ﺇﺳﻼﻣﻴﺔ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﱐ ﻋﺸﺮ‬

‫ﺍﻟﺬﻱ ﻻ ﻳﺮﻯ ﺻﺎﺣﺐ ﺍﻟﻘﻮﻝ ﻭﺟﻬﹰﺎ ﺁﺧﺮ ﻟﺼﺤﺘﻪ‪ .‬ﻭﻳﺒﺪﻭ ﺃﻥ ﺍﻟﺘﺮﻛﻴﺐ ﳛﺘﻤﻞ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻮﺍﻭ‬
‫ﺣﺎﻟﻴﺔ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﳌﻌﲎ‪) :‬ﺣﱴ ﺇﺫﺍ ﺟﺎﺀﻭﻫﺎ ﻭﺍﳊﺎﻝ ﺃﻥ ﺃﺑﻮﺍ‪‬ﺎ ﻣﻔﺘﻮﺣﺔ(‪.‬‬
‫ﺝ‪ -‬ﺍﺳﺘﻨﺒﺎﻁ ﺩﻻﻻﺕ ﻋﻘﺪﻳﺔ‬
‫ﻗﺪ ﻳﻮﺟﻪ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻨﺤﻮﻱ ﻻﺳﺘﻨﺒﺎﻁ ﺩﻻﻻﺕ ﺗﺘﻮﺍﻓﻖ ﻣﻊ ﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﻟﺪﻳﻨﻴﺔ ﻣﻦ ﺍﻟﺘﺮﻛﻴﺐ‬
‫ﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﺃﻭ ﺩﻻﻻﺕ ﻣﺆﻳﺪﺓ ﳌﻮﺍﻗﻒ ﻋﻘﺪﻳﺔ ﺑﻌﻴﻨﻬﺎ‪ ،‬ﻟﻼﺣﺘﺠﺎﺝ ﻟﻌﺪﻡ ﺻﺤﺔ ﻏﲑﻫﺎ ﻋﻘﺪﻳﹰﺎ ﺃﻭ‬
‫ﻋﻘﻠﻴﹰﺎ‪.‬‬
‫ﺴﻤِﻴ ‪‬ﻊ‬‫ﺲ ﹶﻛ ِﻤﹾﺜِﻠ ِﻪ ‪‬ﺷ ‪‬ﻲ ٌﺀ ‪‬ﻭﻫ‪ ‬ﻮ ﺍﻟ ﱠ‬ ‫ﻭﻳﺘﻀﺢ ﻫﺬﺍ ﰲ ﺃﻣﺜﻠﺔ ﻋﺪﻳﺪﺓ ﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﹶﻟ‪‬ﻴ ‪‬‬
‫ﺼﲑ‪) ‬ﺍﻟﺸﻮﺭﻯ‪ ،(11 :‬ﺣﻴﺚ ﺩﺭﺱ ﺍﺑﻦ ﺟﲏ ﺍﻟﺘﺤﻠﻴﻼﺕ ﺍﶈﺘﻤﻠﺔ ﻟﻠﻜﺎﻑ ﰲ ﻗﻮﻟﻪ‬ ‫ﺍﹾﻟ‪‬ﺒ ِ‬
‫)ﻛﻤﺜﻠﻪ(‪ .‬ﻓﻬﻲ ﺣﺮﻑ ﺟﺎﺭ ﻣﻦ ﺣﻴﺚ ﻭﻇﻴﻔﺘﻬﺎ ﺍﻟﻨﺤﻮﻳﺔ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﺯﺍﺋﺪﺓ ﻣﺆﻛﺪﺓ‪" ،‬ﲟﻨـﺰﻟﺔ‬
‫ﺍﻟﺒﺎﺀ ﰲ ﺧﱪ )ﻟﻴﺲ(‪ ،‬ﻭ)ﻣﺎ( ﻭ )ﻣِﻦ(‪ .‬ﻭﺗﻘﺪﻳﺮﻩ ‪-‬ﻭﺍﷲ ﺃﻋﻠﻢ‪ -‬ﻟﻴﺲ ﻣﺜﻠﻪ ﺷﻲﺀ‪ .‬ﻓﻤﻦ ﺭﺃﻳﻪ ﺃﻧﻪ‬
‫ﺖ ﻟﻪ ‪-‬ﻋﺰ ﺍﲰﻪ‪ِ -‬ﻣﹾﺜﻼﹰ‪،‬‬ ‫ﻻ ﺑﺪ ﻣﻦ ﺯﻳﺎﺩﺓ ﺍﻟﻜﺎﻑ ﻟﻴﺼﺢ ﺍﳌﻌﲎ‪ ،‬ﻷﻧﻚ ﺇﻥ ﱂ ﺗﻌﺘﻘﺪ ﺫﻟﻚ ﺃﺛﺒ ‪‬‬
‫ﻓﺰﻋﻤﺖ ﺃﻧﻪ ﻟﻴﺲ ﻛﺎﻟﺬﻱ ﻫﻮ ﻣﺜﻠﻪ ﺷﻲﺀ‪ .‬ﻓﻴﻔﺴﺪ ﻫﺬﺍ ﻣﻦ ﻭﺟﻬﲔ‪ :‬ﺃﺣﺪﳘﺎ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺇﺛﺒﺎﺕ‬
‫ﻼ ﻓﻬﻮ ﻣﺜﻞ ﻣﺜﻠﻪ؛ ﻷﻥ‬ ‫ﺖ ﻟﻪ ﻣﺜ ﹰ‬‫ﺍﳌﺜﻞ ﻟﻪ ﻋﺰ ﺍﲰﻪ‪ ،‬ﻭﻋﻼ ﻋﻠﻮﹰﺍ ﻋﻈﻴﻤﹰﺎ‪ .‬ﻭﺍﻵﺧﺮ ﺃﻥ ﺍﻟﺸﻲﺀ ﺇﺫﺍ ﺃﺛﺒ ‪‬‬
‫ﺍﻟﺸﻲﺀ ﺇﺫﺍ ﻣﺎﺛﻠﻪ ﺷﻲﺀ ﻓﻬﻮ ﺃﻳﻀﹰﺎ ﳑﺎﺛﻞ ﳌﺎ ﻣﺎﺛﻠﻪ‪ .‬ﻭﻟﻮ ﻛﺎﻥ ﺫﻟﻚ ﻛﺬﻟﻚ ‪-‬ﻋﻠﻰ ﻓﺴﺎﺩ ﺍﻋﺘﻘﺎﺩ‬
‫ﻣﻌﺘﻘﺪﻩ‪ -‬ﳌﺎ ﺟﺎﺯ ﺃﻥ ﻳﻘﺎﻝ )ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ(؛ ﻷﻧﻪ ﺗﻌﺎﱃ ﻣﺜﻞ ﻣﺜﻠﻪ‪ ،‬ﻭﻫﻮ ﺷﻲﺀ‪ ،‬ﻷﻧﻪ ﺗﺒﺎﺭﻙ‬
‫ﻱ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﹶﺃ ﹾﻛ‪‬ﺒﺮ‪ ‬ﺷﻬ‪‬ﺎ ‪‬ﺩ ﹰﺓ ﻗﹸ ِﻞ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺷﻬِﻴ ‪‬ﺪ ‪‬ﺑ‪‬ﻴﻨِﻲ‬
‫ﻭﺗﻌﺎﱃ ﻗﺪ ﲰﻰ ﻧﻔﺴﻪ ﺷﻴﺌَﹰﺎ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﹸﻗ ﹾﻞ ﹶﺃ ‪‬‬
‫‪‬ﻭ‪‬ﺑ‪‬ﻴ‪‬ﻨﻜﹸ ‪‬ﻢ‪) ‬ﺍﻷﻧﻌﺎﻡ‪ …(19 :‬ﻓﻬﺬﺍ ﻛﻠﻪ ﻳﺆﻛﺪ ﺃﻥ ﺍﻟﻜﺎﻑ ﰲ "ﻛﻤﺜﻠﻪ" ﻻ ﺑ ‪‬ﺪ ﺃﻥ ﺗﻜﻮﻥ‬
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‫ﺯﺍﺋﺪﺓ"‪.‬‬
‫ﻓﻌﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺍﻻﻧﺘﻤﺎﺀ ﺍﻻﻋﺘﺰﺍﱄ ﻻﺑﻦ ﺟﲏ ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﺘﺤﻠﻴﻞ ﻳﺘﻔﻖ ﻣﻊ ﻣﻮﻗﻒ ﺃﻫﻞ‬
‫ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﰲ ﺍﻹﻗﺮﺍﺭ ﺑﺼﻔﺎﺕ ﺍﷲ ﻛﻤﺎ ﻭﺭﺩﺕ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺩﻭﻥ ﲤﺜﻴﻞ ﺃﻭ ﺗﺸﺒﻴﻪ‬
‫ﺃﻭ ﺗﻌﻄﻴﻞ‪.‬‬
‫ﺗﻔﻴﺪ ﺻﻴﻐﺔ )ﻓﻌ‪‬ﺎﻝ( ﺍﳌﺒﺎﻟﻐﺔ ﻭﺍﻹﻛﺜﺎﺭ ﻣﻦ ﺍﻻﺗﺼﺎﻑ ﺑﺎﳊﺪﺙ‪ ،‬ﻭﻟﻜﻦ ﻧﻔﻲ ﺍﻟﻜﺜﺮﺓ ﰲ‬
‫ﻭﻗﻮﻉ ﺍﳊﺪﺙ ﻗﺪ ﻻ ﻳﻘﺘﻀﻲ ﻧﻔﻲ ﺍﻟﻘﻠﺔ‪ .‬ﻭﺇﺫﺍ ﲪﻞ ﻣﻌﲎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪  :‬ﻭﻣ‪‬ﺎ ﹶﺃﻧ‪‬ﺎ ِﺑ ﹶﻈﻠﱠﺎ ٍﻡ ِﻟ ﹾﻠ ‪‬ﻌﺒِﻴ ِﺪ‪‬‬
‫ﻕ‪ (29 :‬ﻋﻠﻰ ﻧﻔﻲ ﺍﻹﻛﺜﺎﺭ ﻣﻦ ﺍﻟﻈﻠﻢ ﻗﺪ ﻳﻘﺘﻀﻲ ﻟﺪﻯ ﺑﻌﺾ ﺍﻟﻔﺮﻕ ﺃﻥ ﻧﺜﺒﺖ ﻟﻪ ﺗﻌﺎﱃ‬ ‫)‪‬‬
‫ﻧﺴﺒﺔ ﻗﻠﻴﻠﺔ ﻣﻦ ﺍﻟﻈﻠﻢ‪ .‬ﻭﻗﺪ ﻭﺭﺩ ﺧﻼﻑ ﺑﲔ ﺍﳌﺬﺍﻫﺐ ﺍﻟﻌﻘﺪﻳﺔ ﺣﻮﻝ ﺟﻮﺍﺯ ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱃ‬

‫‪ 38‬ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﻋﺜﻤﺎﻥ ﺍﺑﻦ ﺟﲏ‪ :‬ﺳﺮ ﺻﻨﺎﻋﺔ ﺍﻹﻋﺮﺍﺏ‪ ،‬ﺩﻣﺸﻖ‪ :‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ‪ ،1993 ،‬ﻁ ‪2‬ﻡ‪ ،‬ﺝ‪ ،1‬ﺹ ‪.291‬‬
‫ﲝﻮﺙ‪/‬ﺩﺭﺍﺳﺎﺕ ‪147‬‬ ‫ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻌﻘﺪﻱ‬

‫ﻟﻠﺴﻮﺀ ﺃﻭ ﺇﺭﺍﺩﺗﻪ‪ 39.‬ﳍﺬﺍ ﺫﻫﺐ ﺍﻟﻨﺤﺎﺓ ﺇﱃ ﺃﻥ ﺻﻴﻐﺔ )ﻓﻌ‪‬ﺎﻝ( ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺗﻔﻴﺪ ﺍﻟﻨﺴﺐ‪،‬‬
‫ﻭﻣﻌﻨﺎﻫﺎ )ﺫﻭ ﻓﻌﻞ(‪ ،‬ﻭﻋﻠﻴﻪ ﻳﻜﻮﻥ ﻣﻌﲎ ﺍﻵﻳﺔ‪) :‬ﻭﻣﺎ ﺃﻧﺎ ﺑﺬﻱ ﻇﻠﻢ ﻟﻠﻌﺒﻴﺪ(‪ .‬ﻭﻗﺪ ﺍﺧﺘﲑ ﻫﺬﺍ‬
‫ﺕ ﺃﻗﻞ ﺍﻟﻈﻠﻢ‪،‬‬ ‫ﺏ ﺍﻟﻨﻔﻲ ﻋﻠﻴﻬﺎ ﺛﺒﻮ ‪‬‬ ‫ﺍﻟﺘﺄﻭﻳﻞ ﻓﺮﺍﺭﹰﺍ ﻣﻦ ﺍﳊﻤﻞ ﻋﻠﻰ ﺻﻴﻐﺔ ﺍﳌﺒﺎﻟﻐﺔ ﺍﳌﻮﻫ ‪‬ﻢ ﺍﻧﺼﺒﺎ ‪‬‬
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‫ﻣﻊ ﺃﻥ ﺍﷲ ﺗﻌﺎﻝ ﻣﻨـﺰﻩ ﻋﻦ ﺫﻟﻚ‪.‬‬
‫ﻫﺬﺍ‪ ،‬ﻭﻳﻈﻬ ‪‬ﺮ ﻫﺬﺍ ﺍﻟﺘﺤﻠﻴﻞ ﺗﺄﺛﺮﹰﺍ ﺑﺎﻋﺘﻘﺎﺩ ﺍﳌﻌﺘﺰﻟﺔ ﰲ ﻋﺪﻡ ﺟﻮﺍﺯ ﺧﻠﻖ ﺍﻟﻘﺒﺢ ﺃﻭ ﻓﻌﻠﻪ ﷲ‬
‫ﺗﻌﺎﱃ ﺗﻨـﺰﻳﻬﹰﺎ ﻟﻪ‪ ،‬ﺃﻣﺎ ﺍﻷﺷﺎﻋﺮﺓ ﻭﻣﻦ ﻭﺍﻓﻘﻬﻢ ﻓﲑﻭﻥ ﺃﻥ ﺍﷲ ﻗﺪ ﳜﻠﻖ ﺍﳋﲑ ﻭﺍﻟﺴﻮﺀ ﻟﻐﺮﺽ‬
‫ﻳﻌﻠﻤﻪ‪ ،‬ﺩﻭﻥ ﺃﻥ ﻳﻨﺎﰲ ﺫﻟﻚ ﻋﺪﻟﻪ ﺗﻌﺎﱃ‪ ،‬ﻭﻳﻔﺮﻗﻮﻥ ﺑﲔ ﺧﻠﻖ ﺍﻟﺴﻮﺀ ﻭﺇﺭﺍﺩﺗﻪ‪ .‬ﻭﻣﻦ ﻧﺎﺣﻴﺔ‬
‫ﺃﺧﺮﻯ‪ ،‬ﻗﺪ ﺗﻔﺴﱠﺮ ﺍﳌﺒﺎﻟﻐﺔ ﰲ ﺍﻟﺼﻴﻐﺔ ﻋﻠﻰ ﺗﺄﻛﻴﺪ ﻧﻔﻲ ﺍﻹﺳﻨﺎﺩ‪ ،‬ﻭﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺼﻴﻐﺔ ﲟﻌﲎ‬
‫)ﻓﺎﻋﻞ( ﻓﻴﺸﻤﻞ ﺍﻟﻨﻔﻲ ﺍﻟﻜﺜﲑ ﻭﺍﻟﻘﻠﻴﻞ ﻣﻌﹰﺎ ﺩﻭﻥ ﺍﻋﺘﺒﺎﺭ ﻟﻠﻤﺒﺎﻟﻐﺔ‪.‬‬
‫ﻚ ﺍﻟﱠﻠ ‪‬ﻪ ﻫ‪ ‬ﻮ‬
‫ﺴ‪‬ﺒ ‪‬‬
‫ﺨ ‪‬ﺪﻋ‪‬ﻮ ‪‬ﻙ ﹶﻓِﺈﻥﱠ ‪‬ﺣ ‪‬‬ ‫ﺗﻌﺮﺽ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﻹﻋﺮﺍﺏ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪  :‬ﻭِﺇ ﹾﻥ ‪‬ﻳﺮِﻳﺪ‪‬ﻭﺍ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﲔ‪) ‬ﺍﻷﻧﻔﺎﻝ‪ ،(62:‬ﻓﺒﻴﱠﻦ ﺃﻥ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﺗﺪﻝ ﻋﻠﻴﻪ ﻗﺮﺍﺋﻦ‬ ‫ﺼ ِﺮ ِﻩ ‪‬ﻭﺑِﺎﹾﻟﻤ‪ ‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺍﱠﻟﺬِﻱ ﹶﺃﱠﻳ ‪‬ﺪ ‪‬ﻙ ِﺑ‪‬ﻨ ‪‬‬
‫ﺍﻟﺴﻴﺎﻕ ﻫﻮ ﺃﻥ "ﺍﷲ ﻭﺣﺪﻩ ﻛﺎﻓﻴﻚ ﻭﻛﺎﰲ ﺃﺗﺒﺎﻋﻚ‪ ،‬ﻓﻼ ﳛﺘﺎﺟﻮﻥ ﻣﻌﻪ ﺇﱃ ﺃﺣﺪ"‪ .‬ﰒ ﺗﻌﺮﺽ‬
‫ﻟﻮﺟﻮﻩ ﺍﻹﻋﺮﺍﺏ ﺍﶈﺘﻤﻠﺔ ﻟﻠﻮﺍﻭ ﻭﺇﻋﺮﺍﺏ ) ‪‬ﻣ ‪‬ﻦ( ﻭﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺗﻐﲑ ﰲ ﺍﳌﻌﲎ‪،‬‬
‫ﻣﻨﻬﺎ‪:‬‬
‫)ﺃ(‪ -‬ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻮﺍﻭ ﻋﺎﻃﻔﺔ ﻟـ )ﻣ‪‬ﻦ( ﻋﻠﻰ ﺍﻟﻜﺎﻑ ﺍ‪‬ﺮﻭﺭﺓ‪ ،‬ﺩﻭﻥ ﺇﻋﺎﺩﺓ ﺍﳉﺎﺭ‪ ،‬ﻋﻠﻰ‬
‫ﺭﺃﻱ ﺍﻟﻜﻮﻓﻴﲔ‪ .‬ﻭ)ﺏ(‪ -‬ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻮﺍﻭ ﻭﺍﻭ ﺍﳌﻌﻴﺔ‪ ،‬ﻭﺗﻜﻮﻥ )ﻣ‪‬ﻦ( ﰲ ﳏﻞ ﻧﺼﺐ ﻋﻄﻔﹰﺎ ﻋﻠﻰ‬
‫ﺍﳌﻮﺿﻊ‪ ،‬ﻓﺈﻥ )ﺣﺴﺒﻚ( ﰲ ﻣﻌﲎ )ﻛﺎﻓﻴﻚ(‪ ،‬ﺃﻱ ﺍﷲ ﻳﻜﻔﻴﻚ ﻭﻳﻜﻔﻲ ﻣﻦ ﺍﺗﺒﻌﻚ‪ .‬ﻭ)ﺝ(‪ -‬ﺃﻥ‬
‫ﺗﻜﻮﻥ )ﻣ‪‬ﻦ( ﰲ ﻣﻮﺿﻊ ﺭﻓﻊ ﺑﺎﻻﺑﺘﺪﺍﺀ‪ ،‬ﺃﻱ ﻭﻣﻦ ﺍﺗﺒﻌﻚ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﻓﺤﺴﺒﻬﻢ ﺍﷲ‪ .‬ﻭ )ﺩ(‪-‬‬
‫ﺃﻥ ﺗﻜﻮﻥ )ﻣ‪‬ﻦ( ﰲ ﻣﻮﺿﻊ ﺭﻓﻊ ﻋﻄﻔﹰﺎ ﻋﻠﻰ ﺍﺳﻢ ﺍﷲ‪ ،‬ﻭﻫﻮ ﺧﻄﺄ ﻣﻦ ﺟﻬﺔ ﺍﳌﻌﲎ‪ .‬ﻭﻳﻜﻮﻥ‬
‫ﺍﳌﻌﲎ‪ :‬ﺣﺴﺒﻚ ﺍﷲ ﻭﺃﺗﺒﺎﻋﻚ‪ ،‬ﻭﻫﺬﺍ ﻭﺇﻥ ﻗﺎﻝ ﺑﻪ ﺑﻌﺾ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻬﻮ ﺧﻄﺄ ﳏﺾ‪ ،‬ﻻ ﳚﻮﺯ ﲪﻞ‬
‫ﺍﻵﻳﺔ ﻋﻠﻴﻪ‪ .‬ﻓﺈﻥ ﺍﳊﺴﺐ ﻭﺍﻟﻜﻔﺎﻳﺔ ﷲ ﻭﺣﺪﻩ‪ ،‬ﻛﺎﻟﺘﻮﻛﻞ ﻭﺍﻟﺘﻘﻮﻯ ﻭﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﻭِﺇ ﹾﻥ‬
‫ﲔ‪) ‬ﺍﻷﻧﻔﺎﻝ‪،(62:‬‬ ‫ﺼ ِﺮ ِﻩ ‪‬ﻭﺑِﺎﹾﻟﻤ‪ ‬ﺆ ِﻣِﻨ ‪‬‬
‫ﻚ ﺍﻟﱠﻠ ‪‬ﻪ ﻫ‪ ‬ﻮ ﺍﱠﻟﺬِﻱ ﹶﺃﱠﻳ ‪‬ﺪ ‪‬ﻙ ِﺑ‪‬ﻨ ‪‬‬ ‫ﺨ ‪‬ﺪﻋ‪‬ﻮ ‪‬ﻙ ﹶﻓِﺈﻥﱠ ‪‬ﺣ ‪‬‬
‫ﺴ‪‬ﺒ ‪‬‬ ‫‪‬ﻳﺮِﻳﺪ‪‬ﻭﺍ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
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‫ﻓﻔﺮﻕ ﺑﲔ ﺍﳊﺴﺐ ﻭﺍﻟﺘﺄﻳﻴﺪ‪ ،‬ﻓﺠﻌﻞ ﺍﳊﺴﺐ ﻟﻪ ﻭﺣﺪﻩ‪ ،‬ﻭﺟﻌﻞ ﺍﻟﺘﺄﻳﻴﺪ ﻟﻪ ﺑﻨﺼﺮﻩ ﻭﺑﻌﺒﺎﺩﻩ‪.‬‬

‫‪ 39‬ﺭﺍﺟﻊ‪ :‬ﺃﲪﺪ ﺍﺑﻦ ﺍﳌﻨﲑ ﺍﻹﺳﻜﻨﺪﺭﻱ‪ :‬ﺍﻻﻧﺘﺼﺎﻑ ﻓﻴﻤﺎ ﺗﻀﻤﻨﻪ ﺍﻟﻜﺸﺎﻑ ﻣﻦ ﺍﻻﻋﺘﺰﺍﻝ‪ ،‬ﺎﻣﺶ‪ :‬ﺍﻟﻜﺸـﺎﻑ ﻟﻠﺰﳐﺸـﺮﻱ‪،‬‬
‫)ﻣﻮﺍﺿﻊ ﻋﺪﻳﺪﺓ(‪.‬‬
‫‪ 40‬ﺣﺎﺷﻴﺔ ﺍﻟﺼﺒﺎﻥ ﻋﻠﻰ ﺷﺮﺡ ﺍﻷﴰﻮﱐ ﻋﻠﻰ ﺃﻟﻔﻴﺔ ﺍﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﺝ ‪ ،4‬ﺹ ‪.201-200‬‬
‫‪ 41‬ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ‪ :‬ﺯﺍﺩ ﺍﳌﻌﺎﺩ ﰲ ﻫﺪﻱ ﺧﲑ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﺑﲑﻭﺕ‪ :‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،1982 ،‬ﺝ‪ ،1‬ﺹ ‪.37-35‬‬
‫ﺃﲪﺪ ﺷﻴﺦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‬ ‫‪ 148‬ﺇﺳﻼﻣﻴﺔ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﱐ ﻋﺸﺮ‬

‫ﻳﺴﺘﻨﺒﻂ ﻣﻦ ﺍﺧﺘﻼﻑ ﺍﻷﺩﺍﺓ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﻔﻌﻞ ﻟﺪﻯ ﺗﻜﺮﺍﺭﻩ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻳ‪ ‬ﺆ ِﻣﻦ‪ ‬ﺑِﺎﻟﻠﱠ ِﻪ‬
‫ﲔ‪) ‬ﺍﻟﺘﻮﺑﺔ‪ (61 :‬ﻣﻌﲎ ﺍﻋﺘﻘﺎﺩﻱ‪ ‬ﺃﻓﺎﺩﻩ ﺍﻟﺰﳐﺸﺮﻱ ﺑﻘﻮﻟﻪ‪" :‬ﻗﺼﺪ ﺍﻟﺘﺼﺪﻳﻖ‬ ‫‪‬ﻭﻳ‪ ‬ﺆ ِﻣﻦ‪ِ ‬ﻟ ﹾﻠﻤ‪ ‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺑﺎﷲ ﺍﻟﺬﻱ ﻫﻮ ﻧﻘﻴﺾ ﺍﻟﻜﻔﺮ ﺑﻪ‪ ،‬ﻓﻌﺪ‪‬ﻱ ﺑﺎﻟﺒﺎﺀ‪ ،‬ﻭﻗﺼﺪ ﺍﻟﺴﻤﺎﻉ ﻣﻦ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﺃﻥ ﻳﺴﻠﻢ ﳍﻢ‬
‫ﻣﺎ ﻳﻘﻮﻟﻮﻧﻪ ﻭﻳﺼﺪﻗﻪ‪ ،‬ﻟﻜﻮ‪‬ﻢ ﺻﺎﺩﻗﲔ ﻋﻨﺪﻩ‪ ،‬ﻓﻌﺪﻱ ﺑﺎﻟﻼﻡ"‪ 42.‬ﻫﺬﺍ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﺮﺍﺩ ﺑﺎﻟﺘﻌﺪﻳﺔ‬
‫ﺑﺎﻟﺒﺎﺀ ﻫﻨﺎ ﺍﻟﺘﻤﺴﻚ ﺑﺎ‪‬ﺮﻭﺭ ﻭﺍﻻﻋﺘﺼﺎﻡ ﺑﻪ‪ ،‬ﻭﻫﻮ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﻧﺴﺘﻮﺣﻴﻪ ﻣﻦ ﺩﻻﻟﺔ ﺍﻟﺒﺎﺀ ﻋﻠﻰ‬
‫ﺍﻹﻟﺼﺎﻕ‪ .‬ﻛﻤﺎ ﻳﺴﺘﻔﺎﺩ ﻣﻦ ﺍﻟﺘﻌﺪﻳﺔ ﺑﺎﻟﺒﺎﺀ ﻣﻊ ﺍ‪‬ﺮﻭﺭ )ﻟﻔﻆ ﺍﳉﻼﻟﺔ( ﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﺍﻟﺘﺴﻠﻴﻢ‬
‫ﺍﻟﻄﻮﻋﻲ ﻟﻠﻤﺠﺮﻭﺭ‪.‬‬
‫ﺩ‪ -‬ﺍﻟﺘﻮﺟﻴﻪ ﺍﻟﻌﻘﺪﻱ ﻟﻠﺘﺮﻛﻴﺐ‬
‫ﺗﺄﺛﺮ ﺍﻟﻨﺤﺎﺓ ﲟﻌﺘﻘﺪﺍ‪‬ﻢ ﰲ ﺗﻮﺟﻴﻪ ﺍﻟﺘﺮﺍﻛﻴﺐ ﺍﻟﻨﺤﻮﻳﺔ ﻭﺇﺛﺒﺎﺕ ﺻﺤﺘﻬﺎ‪ ،‬ﻭﻭﺟﻬﻮﺍ ﺍﻟﺘﺮﺍﻛﻴﺐ‬
‫ﺍﻟﻠﻐﻮﻳﺔ ﺗﻮﺟﻴﻬﹰﺎ ﻋﻘﺪﻳﹰﺎ ﻳﺜﺒﺖ ﻣﺪﻯ ﺗﻮﺍﻓﻘﻬﺎ ﻣﻊ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﻭﻳﻌﻜﺲ ﻣﻌﺘﻘﺪﺍﺕ ﺍﻟﻘﺎﺋﻤﲔ‬
‫ﺑﺎﻟﺘﺤﻠﻴﻞ ﺍﻟﻠﻐﻮﻱ‪ .‬ﻭﻣﻦ ﺫﻟﻚ ﺇﻋﺮﺍﺏ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﺍ‪‬ﻧ‪‬ﺘﻬ‪‬ﻮﺍ ‪‬ﺧﻴ‪‬ﺮﹰﺍ ﹶﻟ ﹸﻜ ‪‬ﻢ‪) ‬ﺍﻟﻨﺴﺎﺀ‪،(171:‬‬
‫ﺣﻴﺚ ﺗﻌﺮﺏ ﻟﻔﻈﺔ )ﺧﲑﹰﺍ( ﺧﱪ ﻟـ )ﻛﺎﻥ( ﳏﺬﻭﻓﺔ‪ ،‬ﻭﻳﻜﻮﻥ ﺗﻘﺪﻳﺮ ﺍﻟﺒﻨﻴﺔ ﺍﻷﺻﻠﻴﺔ ﳍﺬﻩ ﺍﳉﻤﻠﺔ‬
‫ﻫﻮ‪) :‬ﺍﻧﺘﻬﻮﺍ ﻳﻜﻦ ﺍﻻﻧﺘﻬﺎﺀ ﺧﲑﹰﺍ ﻟﻜﻢ(‪ .‬ﻭﻟﻮ ﲪﻞ ﺍﳌﻌﲎ ﻋﻠﻰ ﺳﻄﺢ ﺍﳋﺼﺎﺋﺺ ﺍﻟﺸﻜﻠﻴﺔ‬
‫ﻟﻠﺠﻤﻠﺔ ﻳﻜﻮﻥ‪) :‬ﺍﻧﺘﻬﻮﺍ ﻋﻦ ﺧﲑ ﻟﻜﻢ(‪ ،‬ﰒ ﺗﺘﺤﻮﻝ ﺍﳉﻤﻠﺔ ﺇﱃ‪) :‬ﺍﻧﺘﻬﻮﺍ ﺧﲑﹰﺍ ﻟﻜﻢ( ﺑﻨـﺰﻉ‬
‫ﺍﳋﺎﻓﺾ‪ .‬ﻭﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻥ ﺍﻟﺘﺮﻛﻴﺐ ﺍﻷﺧﲑ ﻏﲑ ﻣﺮﺍﺩ‪ ،‬ﺇﺫ ﻳﻘﺘﻀﻲ ﺍﺟﺘﻨﺎﺏ ﺍﳋﲑﺍﺕ‪ ،‬ﻭﺇﳕﺎ‬
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‫ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﻵﻳﺔ ﻫﻮ ﺍﻹﻗﻼﻉ ﻋﻦ ﺍﳌﻌﺎﺻﻲ ﳌﺎ ﻳﻨﺘﺞ ﻋﻦ ﺍﻟﺘﺨﻠﻲ ﻋﻨﻬﺎ ﻣﻦ ﺧﲑ‪.‬‬
‫ﺐ ِﺇﻟﱠﺎ ﺍﻟﱠﻠ ‪‬ﻪ‪‬‬ ‫ﺽ ﺍﹾﻟ ‪‬ﻐ‪‬ﻴ ‪‬‬
‫ﺕ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬
‫ﻭﰲ ﲢﻠﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﹸﻗ ﹾﻞ ﻻ ‪‬ﻳ ‪‬ﻌﹶﻠﻢ‪ ‬ﻣ ‪‬ﻦ ﻓِﻲ ﺍﻟ ﱠ‬
‫)ﺍﻟﻨﻤﻞ‪ ،(65:‬ﺃﻭﺭﺩ ﺍﺑﻦ ﻫﺸﺎﻡ ﺃﻥ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺇﻥ ﻛﺎﻥ ﻣﻨﻘﻄﻌﺎﹰ‪ ،‬ﻓﺈﻥ ﱂ ﻳﻜﻦ ﳝﻜﻦ ﺗﺴﻠﻴﻂ‬
‫ﺍﻟﻌﺎﻣﻞ ﻋﻠﻰ ﺍﳌﺴﺘﺜﲎ ﻭﺟﺐ ﺍﻟﻨﺼﺐ ﺍﺗﻔﺎﻗﺎﹰ‪ ،‬ﻭﺇﻥ ﺃﻣﻜﻦ ﺗﺴﻠﻴﻄﻪ‪ ،‬ﻓﺎﳊﺠﺎﺯﻳﻮﻥ ﻳﻮﺟﺒﻮﻥ‬
‫ﻉ ﺍﻟ ﱠﻈﻦ‪) ‬ﺍﻟﻨﺴﺎﺀ‪ ،(157 :‬ﻭﲤﻴﻢ‬ ‫ﺍﻟﻨﺼﺐ‪ ،‬ﻭﻋﻠﻴﻪ ﻗﺮﺍﺀﺓ ﺍﻟﺴﺒﻌﺔ‪ :‬ﻣ‪‬ﺎ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ِﺑ ِﻪ ِﻣ ‪‬ﻦ ِﻋ ﹾﻠ ٍﻢ ِﺇﻟﱠﺎ ﺍ‪‬ﺗﺒ‪‬ﺎ ‪‬‬
‫ﺗﺮﺟ‪‬ﺤﻪ‪ ،‬ﻭﲡﻴﺰ ﺍﻻﺗﺒﺎﻉ‪ 44.‬ﻭﲪﻞ ﻋﻠﻴﻪ ﺍﻟﺰﳐﺸﺮﻱ ﻫﺬﻩ ﺍﻵﻳﺔ ﺑﺮﻓﻊ ﻟﻔﻈﺔ ﺍﳉﻼﻟﺔ )ﺍﷲ(‪ .‬ﻓـ‬
‫‪45‬‬

‫) ‪‬ﻣ ‪‬ﻦ( ﰲ ﳏﻞ ﺭﻓﻊ ﻓﺎﻋﻞ ﻳﻌﻠﻢ‪ ،‬ﻭ"ﺍﻟﻐﻴﺐ" ﻣﻔﻌﻮﻝ ﺑﻪ‪ ،‬ﻭ"ﺍﷲ" ﺑﺪﻝ ﻣﻦ ) ‪‬ﻣ ‪‬ﻦ(؛ ﻷﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻻ‬
‫ﻼ ﻭﻗﺪ‪‬ﺭ ﻣﺘﻌﻠﻖ ﺍﻟﻈﺮﻑ‪) :‬ﻣﻦ ﻳﺬﻛﺮ ﰲ‬ ‫ﳛﻮﻳﻪ ﻣﻜﺎﻥ‪ .‬ﻭﺟﻌﻞ ﺃﻳﻦ ﻣﺎﻟﻚ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻣﺘﺼ ﹰ‬

‫‪ 42‬ﺍﻟﻜﺸﺎﻑ‪ :‬ﺹ ‪.285‬‬

‫‪ 43‬ﳏﻤﺪ ﺧﲑ ﺍﳊﻠﻮﺍﱐ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻨﺤﻮ ﺍﻟﻌﺮﰊ‪ ،‬ﺍﻟﺮﺑﺎﻁ‪ :‬ﺍﻟﻨﺎﺷﺮ ﺍﻷﺻﻠﻲ‪ ،1983 ،‬ﺹ ‪.93‬‬
‫‪ 44‬ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻨﺠﺎﺭ‪ :‬ﺿﻴﺎﺀ ﺍﻟﺴﺎﻟﻚ ﺇﱃ ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ‪ :‬ﻧﺸﺮ ﺍﳌﺆﻟﻒ ﻧﻔﺴﻪ‪ ،1981 ،‬ﺝ‪ ،2‬ﺹ ‪-186‬‬
‫‪.188‬‬
‫‪ 45‬ﺭﺍﺟﻊ‪ :‬ﺍﻟﻜﺸﺎﻑ ﰲ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺔ‪ ،‬ﺝ‪ ،1‬ﺹ ‪.312‬‬
‫ﲝﻮﺙ‪/‬ﺩﺭﺍﺳﺎﺕ ‪149‬‬ ‫ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻌﻘﺪﻱ‬

‫ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ(‪ ،‬ﻻ )ﺍﺳﺘﻘﺮ( ﻭﳓﻮﻩ‪ .‬ﻭﳚﻮﺯ ﺃﻥ ﺗﻌﺮﺏ "ﻣﻦ" ﻣﻔﻌﻮ ﹰﻻ ﺑﻪ ﻟـ)ﻳﻌﻠﻢ( ﻻ‬
‫ﻓﺎﻋﻼﹰ‪ ،‬ﻭ"ﺍﻟﻐﻴﺐ" ﺑﺪﻝ ﺍﺷﺘﻤﺎﻝ ﻣﻨﻪ‪ ،‬ﻭ"ﺍﷲ" ﻓﺎﻋﻞ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻣﻔﺮﻏﺎﹰ‪ ،‬ﻭﻛﺄﻧﻪ ﻗﻴﻞ‪) :‬ﻻ‬
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‫ﻳﻌﻠﻢ ﺍﻟﻐﻴﺐ ﺇﻻ ﺍﷲ(‪.‬‬
‫ﺱ ﺍ ‪‬ﻋ‪‬ﺒﺪ‪‬ﻭﺍ ‪‬ﺭﺑﱠ ﹸﻜ ‪‬ﻢ ﺍﱠﻟﺬِﻱ ‪‬ﺧﹶﻠ ﹶﻘﻜﹸ ‪‬ﻢ ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ِﻣ ‪‬ﻦ ﹶﻗ‪‬ﺒِﻠ ﹸﻜ ‪‬ﻢ ﹶﻟ ‪‬ﻌﻠﱠﻜﹸ ‪‬ﻢ‬ ‫ﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﻨﱠﺎ ‪‬‬
‫‪‬ﺗﱠﺘﻘﹸﻮ ﹶﻥ‪) ‬ﺍﻟﺒﻘﺮﺓ‪ (21:‬ﻓﺈﻧﻪ ﻻ ﳚﻮﺯ ﺃﻥ ﳛﻤﻞ )ﻟﻌﻠﻜﻢ ﺗﺘﻘﻮﻥ( ﻣﻦ ﺍﻵﻳﺔ ﻋﻠﻰ ﺭﺟﺎﺀ ﺍﷲ ﺗﻘﻮﻯ‬
‫ﺍﳌﺆﻣﻨﲔ؛ ﻷﻥ ﺍﻟﺮﺟﺎﺀ ﻻ ﳚﻮﺯ ﻋﻠﻰ ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻭﺍﻟﺸﻬﺎﺩﺓ‪ .‬ﻭﰲ ﺿﻮﺀ ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﻳﻌﺘﱪ‬
‫ﺍﻟﺰﳐﺸﺮﻱ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻷﺩﺍﺓ )ﻟﻌﻞ( ﻭﺍﻗﻌﺔ ﰲ ﺍﻵﻳﺔ ﳎﺎﺯﻳﹰﺎ ﻻ ﺣﻘﻴﻘﻴﺎﹰ؛ ﻷﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺧﻠﻖ‬
‫ﻋﺒﺎﺩﻩ ﻟﻴﺘﻌﺒﺪﻫﻢ ﺑﺎﻟﺘﻜﻠﻴﻒ‪ ،‬ﻭﻭﺿﻊ ﰲ ﺃﻳﺪﻳﻬﻢ ﺯﻣﺎﻡ ﺍﻻﺧﺘﻴﺎﺭ‪ ،‬ﻭﺃﺭﺍﺩ ﻣﻨﻬﻢ ﺍﳋﲑ ﻭﺍﻟﺘﻘﻮﻯ‪،‬‬
‫ﻓﻬﻢ ﰲ ﺻﻮﺭﺓ ﺍﳌﺮﺟﻮ ﻣﻨﻬﻢ ﺃﻥ ﻳﺘﻘﻮﺍ‪ ،‬ﻟﻴﺘﺮﺟﺢ ﺃﻣﺮﻫﻢ‪ ،‬ﻭﻫﻢ ﳐﺘﺎﺭﻭﻥ ﺑﲔ ﺍﻟﻄﺎﻋﺔ ﻭﺍﻟﻌﺼﻴﺎﻥ‪،‬‬
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‫ﻛﻤﺎ ﺗﺮﺟﺤﺖ ﺣﺎﻝ ﺍﳌﺮﲡﻰ ﺑﲔ ﺃﻥ ﻳﻔﻌﻞ ﻭﺃﻥ ﻻ ﻳﻔﻌﻞ‪.‬‬
‫ﻭﻗﺪ ﻋﻠﻖ ﺻﺎﺣﺐ ﺍﻻﻧﺘﺼﺎﻑ ﻋﻠﻰ ﻋﺒﺎﺭﺓ )ﻭﺃﺭﺍﺩ ﻣﻨﻬﻢ ﺍﳋﲑ ﻭﺍﻟﺘﻘﻮﻯ( ﺑﺄﻧﻪ "ﻛﻼﻡ ﺃﺑﺮﺯﻩ‬
‫]ﺍﻟﺰﳐﺸﺮﻱ[ ﻋﻠﻰ ﻗﺎﻋﺪﺓ ﺍﻟﻘﺪﺭﻳﺔ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﻭﺍﻟﺴﻨﺔ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﺭﺍﺩ ﻣﻦ ﻛﻞ ﺃﺣﺪ ﻣﺎ ﻭﻗﻊ‬
‫ﻣﻨﻪ ﻣﻦ ﺧﲑ ﻭﻏﲑﻩ‪ ،‬ﻭﻟﻜﻦ ﻃﻠﺐ ﺍﳋﲑ ﻭﺍﻟﺘﻘﻮﻯ ﻣﻨﻬﻢ ﺃﲨﻌﲔ‪ .‬ﻭﺍﻟﻄﻠﺐ ﻭﺍﻷﻣﺮ ﻋﻨﺪ ﺃﻫﻞ‬
‫ﺍﻟﺴﻨﺔ ﻣﺒﺎﻳﻦ ﻟﻺﺭﺍﺩﺓ"‪ 48.‬ﻭﻳﻠﻴﻖ ﺍﻟﺘﻮﺟﻴﻪ ﺍ‪‬ﺎﺯﻱ ﳌﻌﲎ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺑﻌﻘﻴﺪﺓ ﺍﻟﻘﺪﺭﻳﺔ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ‬
‫ﺍﻟﺰﳐﺸﺮﻱ ﻳﻨـﺰﻩ ﺍﷲ ‪ ‬ﻋﻦ ﺍﻟﺮﺟﺎﺀ ﻣﻦ ﻋﺒﺎﺩﻩ ﻓﺈﻧﻪ ﻳﺜﺒﺖ ﺣﺮﻳﺔ ﺍﻻﺧﺘﻴﺎﺭ ﳍﻢ ﰲ ﺍﻟﺘﻤﺜﻞ‬
‫ﺑﺄﻭﺍﻣﺮﻩ ﻭﺍﺟﺘﻨﺎﺏ ﻧﻮﺍﻫﻴﻪ‪ .‬ﻭﻳﺬﻛﺮ ﺍﻟﺮﺍﺯﻱ ﺃﻥ )ﻟﻌﻞ( ﻟﻠﺘﺮﺟﻲ ﻭﺍﻹﺷﻔﺎﻕ‪ ،‬ﻭﻻ ﳛﺼﻼﻥ ﺇﻻ‬
‫ﻋﻨﺪ ﺍﳉﻬﻞ ﺑﺎﻟﻌﺎﻗﺒﺔ ﻭﺫﻟﻚ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﳏﺎﻝ‪ ،‬ﻓﻼ ﺑ ‪‬ﺪ ﻓﻴﻪ ﻣﻦ ﺍﻟﺘﺄﻭﻳﻞ ﻭﻫﻮ ﻣﻦ ﻭﺟﻮﻩ‪ ،‬ﻣﻨﻬﺎ‬
‫ﻣﺎ ﻗﻴﻞ ﺃﻥ )ﻟﻌﻞ( ﲟﻌﲎ )ﻛﻲ(‪ ،‬ﻭﻗﺪ ﻭﺭﺩ ﰲ ﺍﻟﻜﺸﺎﻑ ﺃﻥ )ﻟﻌﻞ( ﻻ ﻳﻜﻮﻥ ﲟﻌﲎ )ﻛﻲ(‪،‬‬
‫ﻭﻟﻜﻨﻪ ﻟﻸﻃﻤﺎﻉ‪ ،‬ﻭﺍﻟﻜﺮﱘ ﺍﻟﺮﺣﻴﻢ ﺇﺫﺍ ﺃﻃﻤﻊ ﻓﻌﻠﻰ ﻣﺎ ﻳﻄﻤﻊ ﻓﻴﻪ ﻻ ﳏﺎﻟﺔ ﲡﺮﻱ ﺃﻃﻤﺎﻋﻪ ﳎﺮﻯ‬
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‫ﻭﻋﺪﻩ ﺍﶈﺘﻮﻡ‪ ،‬ﻓﻠﻬﺬﺍ ﺍﻟﺴﺒﺐ ﻗﻴﻞ )ﻟﻌﻞ( ﰲ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﲟﻌﲎ )ﻛﻲ(‪.‬‬
‫ﻭﻗﺪ ﺩﺭﺱ ﺍﺑﻦ ﻫﺸﺎﻡ ﺍﳌﻘﻮﻻﺕ ﺍﻟﺸﺎﺋﻌﺔ ﻟﺪﻯ ﻋﺎﻣﺔ ﺍﳌﻌﺮﺑﲔ ﺍﻟﱵ ﻟﻴﺴﺖ ﺻﺤﻴﺤﺔ‪-‬‬
‫ﺣﺴﺐ ﻭﺟﻬﺔ ﻧﻈﺮﻩ‪ -‬ﻭﻣﻨﻬﺎ ﻗﻮﳍﻢ ﺃﻥ ﺫﻟﻚ ﺑﺎﻃﻞ ﲟﻮﺍﺿﻊ ﻛﺜﲑﺓ ﻣﻨﻬﺎ‪ ،‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪  :‬ﻭﹶﻟ ‪‬ﻮ‬
‫ﻼ ﻣ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ِﻟﻴ‪ ‬ﺆ ِﻣﻨ‪‬ﻮﺍ‪‬‬ ‫ﺸ ‪‬ﺮﻧ‪‬ﺎ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﹸﻛ ﱠﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﻗﹸﺒ‪ ‬ﹰ‬
‫ﹶﺃﱠﻧﻨ‪‬ﺎ ‪‬ﻧ ﱠﺰﹾﻟﻨ‪‬ﺎ ِﺇﹶﻟ‪‬ﻴ ِﻬﻢ‪ ‬ﺍﹾﻟﻤ‪‬ﻼِﺋ ﹶﻜ ﹶﺔ ‪‬ﻭ ﹶﻛﻠﱠ ‪‬ﻤﻬ‪‬ﻢ‪ ‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮﺗ‪‬ﻰ ‪‬ﻭ ‪‬ﺣ ‪‬‬
‫ﺤ ‪‬ﺮ ‪‬ﻳ ‪‬ﻤﺪ‪ ‬ﻩ‬
‫ﺠ ‪‬ﺮ ٍﺓ ﹶﺃﻗﹾﻼ ‪‬ﻡ ﻭ‪‬ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﺽ ِﻣ ‪‬ﻦ ‪‬ﺷ ‪‬‬‫)ﺍﻷﻧﻌﺎﻡ‪ ،(111:‬ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪  :‬ﻭﹶﻟ ‪‬ﻮ ﹶﺃﱠﻧﻤ‪‬ﺎ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬

‫‪ 46‬ﺍﻗﺄ ﰲ ﻫﺎﻣﺶ‪ :‬ﺿﻴﺎﺀ ﺍﻟﺴﺎﻟﻚ ﺇﱃ ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ‪ ،‬ﺝ‪ ،2‬ﺹ ‪.188‬‬

‫‪ 47‬ﺍﻟﻜﺸﺎﻑ‪ ،‬ﺝ‪ ،1‬ﺹ ‪.46-45‬‬
‫‪ 48‬ﺍﻹﺳﻜﻨﺪﺭﻱ‪ ،‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺝ‪ ،1‬ﺹ ‪.46-45‬‬
‫‪ 49‬ﺗﻔﺴﲑ ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ‪ :‬ﺝ‪ ،2‬ﺹ ‪.110‬‬
‫ﺃﲪﺪ ﺷﻴﺦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‬ ‫‪ 150‬ﺇﺳﻼﻣﻴﺔ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﱐ ﻋﺸﺮ‬

‫ﺕ ﺍﻟﻠﱠﻪ‪) ‬ﻟﻘﻤﺎﻥ‪ ،(27 :‬ﻭﻗﻮﻝ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪:‬‬ ‫ﺕ ﹶﻛِﻠﻤ‪‬ﺎ ‪‬‬ ‫ِﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ِﻩ ‪‬ﺳ‪‬ﺒ ‪‬ﻌﺔﹸ ﹶﺃ‪‬ﺑﺤ‪ٍ ‬ﺮ ﻣ‪‬ﺎ ‪‬ﻧ ِﻔ ‪‬ﺪ ‪‬‬
‫"ﻧﻌﻢ ﺍﻟﻌﺒﺪ ﺻﻬﻴﺐ ﻟﻮ ﱂ ﳜﻒ ﺍﷲ ﱂ ﻳﻌﺼﻪ"‪ ،‬ﻓﻘﺎﻝ‪" :‬ﻭﺑﻴﺎﻧﻪ ﺃﻥ ﻛﻞ ﺷﻲﺀ ﺍﻣﺘﻨﻊ ﺛﺒﺖ‬
‫ﻧﻘﻴﻀﻪ‪ …،‬ﻓﻴﻠﺰﻡ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﰲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﺛﺒﻮﺕ ﺇﳝﺎ‪‬ﻢ‪ ،‬ﻣﻊ ﻋﺪﻡ ﻧـﺰﻭﻝ ﺍﳌﻼﺋﻜﺔ‪،‬‬
‫ﻭﺗﻜﻠﻴﻢ ﺍﳌﻮﺗﻰ ﳍﻢ‪ ،‬ﻭﺣﺸﺮ ﻛﻞ ﺷﻲﺀ ﻋﻠﻴﻬﻢ‪ .‬ﻭﰲ ﺍﻟﺜﺎﻧﻴﺔ ﻧﻔﺎﺩ ﺍﻟﻜﻠﻤﺎﺕ‪ ،‬ﻣﻊ ﻋﺪﻡ ﻛﻮﻥ ﻛﻞ‬
‫ﻣﺎ ﰲ ﺍﻷﺭﺽ ﻣﻦ ﺷﺠﺮﺓ ﺃﻗﻼﻣﹰﺎ ﺗﻜﺘﺐ ﺍﻟﻜﻠﻤﺎﺕ‪ ،‬ﻭﻛﻮﻥ ﺍﻟﺒﺤﺮ ﺍﻷﻋﻈﻢ ﲟﻨـﺰﻟﺔ ﺍﻟﺪﻭﺍﺓ…‬
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‫ﻭﻳﻠﺰﻡ ﰲ ﺍﻷﺛﺮ ﺛﺒﻮﺕ ﺍﳌﻌﺼﻴﺔ‪ ،‬ﻣﻊ ﺛﺒﻮﺕ ﺍﳋﻮﻑ‪ .‬ﻭﻛﻞ ﺫﻟﻚ ﻋﻜﺲ ﺍﳌﺮﺍﺩ‪".‬‬
‫ﻭﺍﺧﺘﺎﺭ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﰲ ﻗﻮﻝ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﲣﺮﻳﺞ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻫﻮ ﺃﻥ‬
‫"ﺍﻟﺸﻲﺀ ﺍﻟﻮﺍﺣﺪ ﻗﺪ ﻳﻜﻮﻥ ﻟﻪ ﺳﺒﺐ ﻭﺍﺣﺪ ﻓﻴﻨﺘﻔﻲ ﻋﻨﺪ ﺍﻧﺘﻔﺎﺋﻪ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻟﻪ ﺳﺒﺒﺎﻥ‪ ،‬ﻓﻼ‬
‫ﻳﻠﺰﻡ ﻣﻦ ﻋﺪﻡ ﺃﺣﺪﳘﺎ ﻋﺪﻣﻪ؛ ﻷﻥ ﺍﻟﺴﺒﺐ ﺍﻟﺜﺎﱐ ﳜﻠﻒ ﺍﻟﺴﺒﺐ ﺍﻷﻭﻝ… ﻓﺄﺧﱪ ﻋﻤﺮ ﺃﻥ‬
‫ﺻﻬﻴﺒﹰﺎ ﺍﺟﺘﻤﻊ ﻟﻪ ﺳﺒﺒﺎﻥ ﳝﻨﻌﺎﻥ ﺍﳌﻌﺼﻴﺔ‪ :‬ﺍﳋﻮﻑ ﻭﺍﻹﺟﻼﻝ‪ ،‬ﻓﻠﻮ ﺍﻧﺘﻔﻰ ﺍﳋﻮﻑ ﰲ ﺣﻘﻪ‬
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‫ﻻﻧﺘﻔﻰ ﺍﻟﻌﺼﻴﺎﻥ ﻟﻠﺴﺒﺐ ﺍﻵﺧﺮ‪ ،‬ﻭﻫﻮ ﺍﻹﺟﻼﻝ‪ ،‬ﻭﻫﺬﺍ ﻣﺪﺡ ﻋﻈﻴﻢ ﻟﻪ"‬
‫ﺕ ﹶﻓﹶﺄ‪‬ﺗ ﱠﻤ ‪‬ﻬﻦ‪) ‬ﺍﻟﺒﻘﺮﺓ‪ ،(124 :‬ﺑﻔﺘﺢ‬ ‫ﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪  :‬ﻭِﺇ ِﺫ ﺍ‪‬ﺑ‪‬ﺘﻠﹶﻰ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ‪‬ﺭﺑ‪ ‬ﻪ ِﺑ ﹶﻜِﻠﻤ‪‬ﺎ ٍ‬
‫"ﺇﺑﺮﺍﻫﻴﻢ" ﻓﻤﻌﻨﺎﻩ ﺍﺧﺘﱪﻩ ﺑﺄﻭﺍﻣﺮ ﻭﻧﻮﺍﻩ‪ ،‬ﻭﺍﺧﺘﺒﺎﺭ ﺍﷲ ﻋﺒﺪﻩ ﳎﺎﺯ ﻋﻦ ﲤﻜﻴﻨﻪ ﻣﻦ ﺍﺧﺘﻴﺎﺭ ﺃﺣﺪ‬
‫ﺍﻷﻣﺮﻳﻦ‪ ،‬ﻣﺎ ﻳﺮﻳﺪ ﺍﷲ ﻭﻣﺎ ﻳﺸﺘﻬﻴﻪ ﺍﻟﻌﺒﺪ‪ ،‬ﻛﺄﻥ ﳝﺘﺤﻨﻪ ﻣﺎ ﻳﻜﻮﻥ ﻣﻨﻪ ﺣﱴ ﳚﺎﺯﻳﻪ ﻋﻠﻰ ﺣﺴﺐ‬
‫ﺫﻟﻚ‪ .‬ﺃﻣﺎ ﻗﺮﺍﺀﺓ ﺍﺑﻦ ﻋﺒﺎﺱ "ﻭﺇﺫ ﺍﺑﺘﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ ﺭﺑﱠﻪ…" ﺑﺮﻓﻊ )ﺇﺑﺮﺍﻫﻴ ‪‬ﻢ( ﻭﻧﺼﺐ )ﺭﺑﱠﻪ( ﻓﺎﳌﻌﲎ‬
‫ﺃﻧﻪ ﺩﻋﺎﻩ ﺑﻜﻠﻤﺎﺕ ﻣﻦ ﺍﻟﺪﻋﺎﺀ ﻓﻌ ﹶﻞ ﺍﳌﺨﺘﱪ‪ ،‬ﻫﻞ ﳚﻴﺒﻪ ﺇﻟﻴﻬﻦ ﺃﻡ ﻻ‪ 52.‬ﻭﻟﻌﻞ ﺍﻟﺪﺍﻋﻲ ﺇﱃ ﺗﺄﻭﻳﻞ‬
‫ﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻫﻮ ﺍﺳﺘﺤﺎﻟﺔ ﺍﻣﺘﺤﺎﻥ ﺍﻟﻌﺒﺪ ﻟﺮﺑﻪ‪ ،‬ﻭﻣﻨﺎﻓﺎﺓ ﺍﻋﺘﻘﺎﺩ ﺫﻟﻚ ﻟﻠﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﺍﻟﺼﺤﻴﺤﺔ‪.‬‬
‫ﻭﺇﺳﻨﺎﺩ ﺍﳋﺘﻢ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻵﻳﺔ‪  :‬ﺧ‪‬ﺘ ‪‬ﻢ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﹸﻗﻠﹸﻮِﺑ ِﻬ ‪‬ﻢ ‪‬ﻭ ‪‬ﻋﻠﹶﻰ ‪‬ﺳ ‪‬ﻤ ِﻌ ِﻬ ‪‬ﻢ ‪‬ﻭ ‪‬ﻋﻠﹶﻰ‬
‫ﺏ ‪‬ﻋﻈِﻴ ‪‬ﻢ‪) ‬ﺍﻟﺒﻘﺮﺓ‪ ،(7:‬ﻛﺎﻥ ﺑﺎﻋﺚ ﺗﻌﻠﻴﻞ ﻟﺪﻯ ﺍﻟﺰﳐﺸﺮﻱ ﺇﺫ‬ ‫ﹶﺃ‪‬ﺑﺼ‪‬ﺎ ِﺭ ِﻫ ‪‬ﻢ ِﻏﺸ‪‬ﺎ ‪‬ﻭ ﹲﺓ ‪‬ﻭﹶﻟﻬ‪ ‬ﻢ ‪‬ﻋﺬﹶﺍ ‪‬‬
‫ﺇﻥ ﺇﺳﻨﺎﺩﻩ ﺇﻟﻴﻪ ‪-‬ﺣﺴﺐ ﺍﻋﺘﻘﺎﺩﻩ‪ -‬ﻳﺪﻝ ﻋﻠﻰ ﺍﳌﻨﻊ ﻣﻦ ﻗﺒﻮﻝ ﺍﳊﻖ ﻭﺍﻟﺘﻮﺻﻞ ﺇﻟﻴﻪ ﺑﻄﺮﻗﻪ‪ ،‬ﻭﻫﻮ‬
‫ﻗﺒﺢ‪ ،‬ﻭﺍﷲ ﻳﺘﻌﺎﱃ ﻋﻦ ﻓﻌﻞ ﺍﻟﻘﺒﻴﺢ ﻋﻠﻮﹰﺍ ﻛﺒﲑﺍﹰ؛ ﻟﻌﻠﻤﻪ ﺑﻘﺒﺤﻪ ﻭﻋﻠﻤﻪ ﺑﻐﻨﺎﻩ ﻋﻨﻪ‪ ،‬ﻭﻗﺪ ﻧﺺ ﻋﻠﻰ‬
‫ﺗﻨـﺰﻳﻪ ﺫﺍﺗﻪ ﰲ ﺁﻱ ﺍﻟﺘﻨـﺰﻳﻞ‪ .‬ﰒ ﲪﻞ ﻫﺬﺍ ﺍﻹﺳﻨﺎﺩ ﻋﻠﻰ ﺃﻧﻪ ﺻﻔﺔ ﻟﻠﻘﻠﻮﺏ ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ‬
‫ﺍﻟﺘﺠﺎﰲ ﳑﺎ ﻳﺸﺒﻪ ﺍﳋﺘﻢ‪ .‬ﲡﺪﺭ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﷲ ﻳﺘﻌﺎﱃ ﻋﻦ ﻓﻌﻞ ﺍﻟﻘﺒﻴﺢ ﻣﺬﻫﺐ‬

‫‪ 50‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ،‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺝ‪ ،1‬ﺹ ‪.206‬‬

‫‪ 51‬ﺍﻧﻈﺮ ﻃﺎﻫﺮ ﺳﻠﻴﻤﺎﻥ ﲪﻮﺩﺓ‪ :‬ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ‪ :‬ﺟﻬﻮﺩﻩ ﰲ ﺍﻟﺪﺭﺱ ﺍﻟﻠﻐﻮﻱ‪ ،‬ﺍﻹﺳـﻜﻨﺪﺭﻳﺔ‪ :‬ﺩﺍﺭ ﺍﳉﺎﻣﻌـﺎﺕ ﺍﳌﺼـﺮﻳﺔ‪،‬‬
‫‪ ،1976‬ﺹ ‪.141‬‬
‫‪ 52‬ﺍﻟﻜﺸﺎﻑ‪ :‬ﺝ‪ ،1‬ﺹ ‪.92‬‬
‫ﲝﻮﺙ‪/‬ﺩﺭﺍﺳﺎﺕ ‪151‬‬ ‫ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻌﻘﺪﻱ‬

‫ﺍﳌﻌﺘﺰﻟﺔ‪ ،‬ﺃﻣﺎ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻓﻴﺠﻮﺯ ﻋﻠﻴﻪ ﺗﻌﺎﱃ ﺧﻠﻖ ﺍﻟﺸﺮ ﻭﺇﺭﺍﺩﺗﻪ ﻛﺎﳋﲑ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻳﺄﻣﺮ‬
‫‪53‬‬
‫ﺇﻻ ﺑﺎﳋﲑ‪ ،‬ﻭﺍﳋﺘﻢ ﻋﻠﻰ ﺍﻟﻘﻠﻮﺏ ﻋﻨﺪﻫﻢ ﺧﻠﻖ ﺍﻟﻀﻼﻝ‪.‬‬
‫ﻭﻗﺪ ﺍﻋﺘﺮﺽ ﺻﺎﺣﺐ ﺍﻻﻧﺘﺼﺎﻑ ﻋﻠﻰ ﲢﻮﻳﻞ ﺍﻹﺳﻨﺎﺩ ﻋﻦ ﺣﻘﻴﻘﺘﻪ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺄﻥ‬
‫ﺍﳋﺘﻢ ﻗﺒﻴﺢ‪ ،‬ﻭﺃﻥ ﺍﷲ ﻳﺘﻌﺎﱃ ﻋﻦ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻘﺒﺢ‪ ،‬ﻓﺄﺷﺎﺭ ﺇﱃ ﳐﺎﻟﻔﺔ ﻛﻼﻡ ﺍﻟﺰﳐﺸﺮﻱ ﻟﺪﻟﻴﻞ‬
‫ﺍﻟﻌﻘﻞ ﻋﻠﻰ ﻭﺣﺪﺍﻧﻴﺔ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﻭﻣﻘﺘﻀﺎﻩ ﺃﻧﻪ ﻻ ﺣﺎﺩﺙ ﺇﻻ ﺑﻘﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪،‬‬
‫ﻭﳐﺎﻟﻔﺔ ﺩﻟﻴﻞ ﺍﻟﻨﻘﻞ ﺍﳌﻀﺎﻫﻲ ﻟﺪﻟﻴﻞ ﺍﻟﻌﻘﻞ‪ ،‬ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﺍﻟﱠﻠ ‪‬ﻪ ﺧ‪‬ﺎِﻟﻖ‪ ‬ﹸﻛﻞﱢ ‪‬ﺷ ‪‬ﻲ ٍﺀ‪) ‬ﺍﻟﺮﻋﺪ‪:‬‬
‫‪ ،(16‬ﻭﺃﻥ ﺍﻟﺰﳐﺸﺮﻱ ﻓ ‪‬ﺮ ﻣﻦ ﺍﻋﺘﻘﺎﺩ ﻧﺴﺒﺔ ﺍﻟﻈﻠﻢ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻓﺘﻮﺭﻁ ﻓﻴﻪ ﺑﺴﺒﺐ‬
‫‪54‬‬
‫ﺗﺄﻭﻳﻼﺗﻪ‪.‬‬
‫ﻣﻦ ﺃﻭﺟﻪ ﺗﺄﺛﲑ ﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﻟﺪﻳﻨﻴﺔ‬
‫ﻳﺘﺠﻠﻰ ﺗﺄﺛﲑ ﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﻟﺪﻳﻨﻴﺔ ﰲ ﲢﺪﻳﺪ ﺍﳋﺼﺎﺋﺺ ﺍﻟﺘﺮﻛﻴﺒﻴﺔ ﻟﻸﻧﻮﺍﻉ ﺍﻟﻨﺤﻮﻳﺔ؛ ﳌﺎ ﻗﺪ‬
‫ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﺤﺪﻳﺪ ﻣﻦ ﺍﺧﺘﻼﻑ ﺍﳌﻮﺍﻗﻒ ﺍﻟﻌﻘﺪﻳﺔ‪ .‬ﻭﻳﺘﻀﺢ ﻫﺬﺍ ﺍﻷﺛﺮ ﰲ ﻋﺮﺽ ﺍﺑﻦ‬
‫ﺗﻴﻤﻴﺔ ﺍﻟﺘﻔﺴﲑﺍﺕ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻟﻔﻈﺔ )ﺃﻣﺎﱐ( ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪  :‬ﻭ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹸﺃ ‪‬ﻣﻴ‪‬ﻮ ﹶﻥ ﻻ ‪‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ‬
‫ﺏ ِﺇﻟﱠﺎ ﹶﺃﻣ‪‬ﺎِﻧ ﱠﻲ ‪‬ﻭِﺇ ﹾﻥ ‪‬ﻫ ‪‬ﻢ ِﺇﻟﱠﺎ ‪‬ﻳ ﹸﻈﻨ‪‬ﻮ ﹶﻥ‪) ‬ﺍﻟﺒﻘﺮﺓ‪" (78:‬ﻭﻣﻨﻬﺎ‪ :‬ﺍﻷﻛﺎﺫﻳﺐ ﺍﳌﻔﺘﻌﻠﺔ‪ ،‬ﻭﲤﲏ‬ ‫ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ‪‬‬
‫ﺍﻟﺒﺎﻃﻞ ﻭﺍﻟﻜﺬﺏ ﻋﻠﻰ ﺍﷲ‪ .‬ﻭﺭﺃﻯ ﺃﻥ ﻛﻼ ﺍﻟﻘﻮﻟﲔ ﺿﻌﻴﻒ‪ .‬ﻭﻟﻜﻦ ﺍﻟﺼﻮﺍﺏ ﻣﻨﻬﻤﺎ ﺍﻷﻭﻝ‪.‬‬
‫ﻼ ﱂ ﳚﺰ ﺍﺳﺘﺜﻨﺎﺀ ﺍﻟﻜﺬﺏ ﻭﻻ‬ ‫ﻼ ﺃﻭ ﻣﻨﻘﻄﻌﹰﺎ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻣﺘﺼ ﹰ‬ ‫ﻭﻫﺬﺍ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﺘﺼ ﹰ‬
‫ﺃﻣﺎﱐ ﺍﻟﻘﻠﺐ ﻣﻦ ﺍﻟﻜﺘﺎﺏ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻨﻘﻄﻌﹰﺎ ﻓﺎﻻﺳﺘﺜﻨﺎﺀ ﺍﳌﻨﻘﻄﻊ ﺇﳕﺎ ﻳﻜﻮﻥ ﻓﻴﻤﺎ ﻛﺎﻥ ﻧﻈﲑ‬
‫ﺍﳌﺬﻛﻮﺭ ﻭﺷﺒﻴﻬﹰﺎ ﻟﻪ ﻣﻦ ﺑﻌﺾ ﺍﻟﻮﺟﻮﻩ‪ ،‬ﻓﻬﻮ ﻣﻦ ﺟﻨﺴﻪ ﺍﻟﺬﻱ ﱂ ﻳﺬﻛﺮ ﰲ ﺍﻟﻠﻔﻆ‪ ،‬ﻟﻴﺲ ﻣﻦ‬
‫ﺟﻨﺲ ﺍﳌﺬﻛﻮﺭ؛ ﻭﳍﺬﺍ ﻻ ﻳﺼﻠﺢ ﺍﳌﻨﻘﻄﻊ ﺣﻴﺚ ﻳﺼﻠﺢ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺍﳌﻔﺮﻍ‪ .‬ﻭﺫﻟﻚ ﻛﻘﻮﻟﻪ ‪‬ﻻ‬
‫‪‬ﻳﺬﹸﻭﻗﹸﻮ ﹶﻥ ﻓِﻴﻬ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤﻮ‪‬ﺕ‪) ‬ﺍﻟﺪﺧﺎﻥ‪ (56 :‬ﰒ ﻗﺎﻝ )‪ِ‬ﺇﻟﱠﺎ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮ‪‬ﺗ ﹶﺔ ﺍﹾﻟﺄﹸﻭﻟﹶﻰ‪ ‬ﻓﻬﺬﺍ ﺍﺳﺘﺜﻨﺎﺀ ﻣﻨﻘﻄﻊ‪،‬‬
‫ﻷﻧﻪ ﳛﺴﻦ ﺃﻥ ﻳﻘﺎﻝ )ﻻ ﻳﺬﻭﻗﻮﻥ ﺇﻻ ﺍﳌﻮﺗﺔ ﺍﻷﻭﱃ(‪.‬‬
‫ﺏ ِﺇﻟﱠﺎ ﹶﺃﻣ‪‬ﺎِﻧ ‪‬ﻲ‪ ‬ﳛﺴﻦ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻻ ﻳﻌﻠﻤﻮﻧﻪ ﺇﻻ‬ ‫ﻭﳌﺎ ﻗﺎﻝ ﻫﻨﺎ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ‪‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ‪‬‬
‫ﺃﻣﺎﱐ‪ ،‬ﻓﺈ‪‬ﻢ ﻳﻌﻠﻤﻮﻧﻪ ﺗﻼﻭﺓ‪ ،‬ﻳﻘﺮﺃﻭ‪‬ﺎ ﻭﻳﺴﻤﻌﻮ‪‬ﺎ‪ ،‬ﻭﻻ ﳛﺴﻦ ﺃﻥ ﻳﻘﺎﻝ )ﻻ ﻳﻌﻠﻤﻮﻥ ﺇﻻ ﻣﺎ‬
‫ﺗﺘﻤﻨﺎﻩ ﻗﻠﻮ‪‬ﻢ‪ ،‬ﺃﻭ ﻻ ﻳﻌﻠﻤﻮﻥ ﺇﻻ ﺍﻟﻜﺬﺏ(‪ ،‬ﻓﺈ‪‬ﻢ ﻗﺪ ﻛﺎﻧﻮﺍ ﻳﻌﻠﻤﻮﻥ ﻣﺎ ﻫﻮ ﺻﺪﻕ ﺃﻳﻀﺎﹰ‪،‬‬
‫ﻓﻠﻴﺲ ﻛﻞ ﻣﺎ ﻋﻠﻤﻮﻩ ﻣﻦ ﻋﻠﻤﺎﺋﻬﻢ ﻛﺎﻥ ﻛﺬﺑﺎﹰ‪ ،‬ﲞﻼﻑ ﺍﻟﺬﻱ ﻳﻌﻘﻞ ﻣﻌﲎ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻓﺈﻧﻪ ﻻ‬
‫ﻳﻌﻠﻢ ﺇﻻ ﺗﻼﻭﺓ"‪ .‬ﻭﺑﺬﻟﻚ ﻳﻜﻮﻥ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻫﻨﺎ ﻣﻨﻘﻄﻌﹰﺎ ﻭﻓﻖ ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ‪ .‬ﻭﻫﻮ ﺗﺄﻭﻳﻞ ﻳﺬﻫﺐ‬

‫‪ 53‬ﺍﻟﻜﺸﺎﻑ‪ :‬ﺝ‪ ،1‬ﺹ ‪.27-26‬‬

‫‪ 54‬ﺍﻹﺳﻜﻨﺪﺭﻱ‪ ،‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺝ‪ ،1‬ﺹ ‪.27-26‬‬
‫ﺃﲪﺪ ﺷﻴﺦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‬ ‫‪ 152‬ﺇﺳﻼﻣﻴﺔ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﱐ ﻋﺸﺮ‬

‫ﺇﱃ ﺗﻨـﺰﻳﻪ ﻛﺘﺎﺏ ﺍﷲ ‪ ‬ﻋﻦ ﺍﺷﺘﻤﺎﻟﻪ ﻋﻠﻰ ﺍﻷﻛﺎﺫﻳﺐ ﺍﳌﻔﺘﻌﻠﺔ ﻭﺍﻷﺑﺎﻃﻴﻞ‪ ،‬ﻭﺇﱃ ﺍﻹﻗﺮﺍﺭ‬
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‫ﺑﺼﺪﻗﻪ ﻭﺍﺳﺘﻘﻼﻟﻪ‪ ،‬ﺃﻭ ﻋﺪﻡ ﺿﺮﻭﺭﺓ ﺗﻄﺎﺑﻘﻪ ﻣﻊ ﻣﺎ ﻗﺪ ﻳﻌﺘﻘﺪﻩ ﺍﻟﺘﺎﻟﻮﻥ ﺍﻟﻘﺎﺭﺋﻮﻥ‪.‬‬
‫ﺕ‪ ‬ﻣﻔﻌﻮ ﹰﻻ‬ ‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬
‫ﻭﺣﺬﺭ ﺍﺑﻦ ﻫﺸﺎﻡ ﻣﻦ ﺇﻋﺮﺍﺏ )ﺍﻟﺴﻤﻮﺍﺕ( ﰲ ﻗﻮﳍﻢ‪  :‬ﺧﹶﻠ ‪‬ﻖ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﻟ ﱠ‬
‫ﻣﻄﻠﻘﺎﹰ‪ ،‬ﲝﺠﺔ ﺃﻥ ﺍﳌﻔﻌﻮﻝ ﺑﻪ ﻣﺎ ﻛﺎﻥ ﻣﻮﺟﻮﺩﹰﺍ ﻗﺒﻞ ﺍﻟﻔﻌﻞ ﺍﻟﺬﻱ ﻋﻤﻞ ﻓﻬﻲ ﰒ ﺃﻭﻗﻊ ﺍﻟﻔﺎﻋﻞ ﺑﻪ‬
‫ﻓﻌﻼﹰ‪ ،‬ﻣﺜﻞ‪) :‬ﺿﺮﺑﺖ ﺯﻳﺪﹰﺍ(‪ .‬ﻭﺍﳌﻔﻌﻮﻝ ﺍﳌﻄﻠﻖ ﻣﺎ ﻛﺎﻥ ﺍﻟﻔﻌﻞ ﺍﻟﻌﺎﻣﻞ ﻓﻴﻪ ﻫﻮ ﻓﻌﻞ ﺇﳚﺎﺩﻩ‪ ،‬ﻣﺜﻞ‪:‬‬
‫)ﺿﺮﺑﺖ ﺿﺮﺑﹰﺎ(‪ .‬ﻓﺬﻛﺮ ﺃﻥ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﻳﻌﺎﺭﺿﻪ ﺃﻥ ﺍﻟﺴﻤﻮﺍﺕ ﳐﻠﻮﻗﺔ‪ ،‬ﻭﺃﻥ ﺍﻟﺬﻱ ﻏ ‪‬ﺮ ﺃﻛﺜﺮ‬
‫ﺍﻟﻨﺤﻮﻳﲔ ﰲ ﻫﺬﺍ ﺍﳌﺴﺄﻟﺔ ﺃ‪‬ﻢ ﳝﺜﻠﻮﻥ ﺍﳌﻔﻌﻮﻝ ﺍﳌﻄﻠﻖ ﺑﺄﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﻫﻢ ﺇﳕﺎ ﳚﺮﻱ ﻋﻠﻰ‬
‫ﺃﻳﺪﻳﻬﻢ ﺇﻧﺸﺎﺀ ﺍﻷﻓﻌﺎﻝ ﻻ ﺍﻟﺬﻭﺍﺕ‪ ،‬ﻓﺘﻮﳘﻮﺍ ﺃﻥ ﺍﳌﻔﻌﻮﻝ ﺍﳌﻄﻠﻖ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺣﺪﺛﺎ‪ .‬ﻭﻟﻮ ﻣﺜﻠﻮﺍ‬
‫ﺑﺄﻓﻌﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻟﻈﻬﺮ ﳍﻢ ﺃﻧﻪ ﻻ ﳜﺘﺺ ﺑﺬﻟﻚ؛ ﻷﻥ ﺍﷲ ‪ ‬ﻣﻮﺟﺪ ﻟﻸﻓﻌﺎﻝ ﻭﺍﻟﺬﻭﺍﺕ ﲨﻴﻌﺎﹰ‪،‬‬
‫ﻻ ﻣﻮﺟﺪ ﳍﻤﺎ ﰲ ﺍﳊﻘﻴﻘﺔ ﺳﻮﺍﻩ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ .‬ﻭﻳﻜﻮﻥ ﻟﻔﻆ )ﺍﻟﺴﻤﻮﺍﺕ( ﻣﻔﻌﻮ ﹰﻻ ﺑﻪ ﻋﻠﻰ‬
‫ﺭﺃﻱ ﺍﺑﻦ ﻫﺸﺎﻡ‪ .‬ﻭﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﻨﻮﻉ ﺍﻹﻋﺮﺍﰊ ﻣﺴﺘﻨﺪ ﺇﱃ ﺍﻻﺣﺘﺠﺎﺝ ﺍﻟﻔﺮﻳﻘﲔ‬
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‫ﺑﺎﻟﻌﻠﻞ ﺍﻟﻌﻘﺪﻳﺔ‪.‬‬
‫ﺕ‪) ‬ﺍﻟﺒﻘﺮﺓ‪ (133 :‬ﻓﺈﻥ‬ ‫ﺏ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮ ‪‬‬
‫ﻀ ‪‬ﺮ ‪‬ﻳ ‪‬ﻌﻘﹸﻮ ‪‬‬
‫ﻭﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﹶﺃ ‪‬ﻡ ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺷ ‪‬ﻬﺪ‪‬ﺍ َﺀ ِﺇ ﹾﺫ ‪‬ﺣ ‪‬‬
‫ﺍﻷﺩﺍﺓ )ﺃﻡ( ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺍﻟﻜﺸﺎﻑ ﻫﻲ ﺃﻡ ﺍﳌﻨﻘﻄﻌﺔ‪ ،‬ﻭﻣﻌﲎ ﺍﳍﻤﺰﺓ ﻓﻴﻬﺎ ﺍﻹﻧﻜﺎﺭ‪ ،‬ﻭﺍﳋﻄﺎﺏ ﰲ‬
‫ﺍﻵﻳﺔ ﻟﻠﻤﺆﻣﻨﲔ‪ ،‬ﲟﻌﲎ )ﻣﺎ ﺷﺎﻫﺪﰎ ﺫﻟﻚ(‪ .‬ﻭﻟﻜﻦ ﺻﺎﺣﺐ ﺍﻟﻜﺸﺎﻑ ﺍﺧﺘﺎﺭ ﻭﺟﻬﹰﺎ ﺁﺧﺮ ﰲ‬
‫ﺇﻋﺮﺍﺏ )ﺃﻡ( ﻭﺫﻟﻚ ﺃﻥ ﺗﻜﻮﻥ ﻣﺘﺼﻠﺔ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﳏﺬﻭﻑ ﻗﺒﻠﻬﺎ‪ ،‬ﻛﺄﻧﻪ ﻗﻴﻞ‪) :‬ﺃﺗﺪ‪‬ﻋﻮﻥ ﻋﻠﻰ‬
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‫ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﻴﻬﻮﺩﻳﺔ‪ ،‬ﺃﻡ ﻛﻨﺘﻢ ﺷﻬﺪﺍﺀ ﺇﺫ ﺣﻀﺮ ﻳﻌﻘﻮﺏ ﺍﳌﻮﺕ…(‪.‬‬
‫ﻭﻋﻠﹼﻖ ﺻﺎﺣﺐ ﺍﻻﻧﺘﺼﺎﻑ ﻋﻠﻰ ﺍﺧﺘﻴﺎﺭ ﺍﻟﺰﳐﺸﺮﻱ‪ ،‬ﻭﺃﻓـﺎﺩ ﺑﺄﻧﻪ ﺍﺧﺘﺎﺭ ﻋﻠﻰ ﺍﻟﻮﺟﻪ‬
‫ﺍﻷﺧﲑ ‪-‬ﺃﻱ ﻋﻠﻰ ﺃﻥ ﻳﻜﻮﻥ ﺍﳋﻄﺎﺏ ﳌﺆﻣﻨﲔ‪ -‬ﺃﻥ ﺗﻜﻮﻥ )ﺃﻡ( ﻣﺘﺼﻠﺔ‪ ،‬ﻷﻧﻪ ﻟﻮ ﺟﻌﻠﻬﺎ‬
‫ﻣﻨﻘﻄﻌﺔ ﻛﺎﻷﻭﻝ ﻟﻜﺎﻥ ﻣﻀﻤﻮﻥ ﺍﻟﻜﻼﻡ ﻧﻔﻲ ﺷﻬﻮﺩ ﺍﳌﺨﺎﻃﺒﲔ‪ -‬ﻭﻫﻢ ﺍﻟﻴﻬﻮﺩ ﻋﻠﻰ ﻫﺬﺍ‬
‫ﺍﻟﺘﻔﺴﲑ ﺍﻟﺜﺎﱐ‪ -‬ﻟﻮﻓﺎﺓ ﻳﻌﻘﻮﺏ‪ ،‬ﻭﺍﻟﻮﺻﻴﺔ ﺑﺎﻹﺳﻼﻡ‪ .‬ﻭﺇﳕﺎ ﻛﺎﻥ ﺍﻟﻜﻼﻡ ﻳﻘﺘﻀﻲ ﺍﻟﻨﻔﻲ ﺣﻴﻨﺌﺬٍ‪،‬‬
‫ﻷﻥ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳ‪‬ﺤﻤﻞ ﻋﻠﻰ ﻇﺎﻫﺮﻩ‪ ،‬ﻓﺘﻌﲔ ﺻﺮﻓﻪ ﺇﱃ ﺍﻹﻧﻜﺎﺭ‪ ،‬ﻷﻥ ﺍﻟﺴﻴﺎﻕ‬
‫ﻳﻘﺘﻀﻴﻪ‪ .‬ﻭﻗﺪ ﺑﲏ ﺗﺄﻭﻳﻞ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻋﻠﻰ ﻏﲑ ﻇﺎﻫﺮﻩ ﺑﺪﻟﻴﻞ ﺃﻥ ﺍﷲ ﻋﻠﻴﻢ ﺑﻜﻞ ﺍﻷﻣﻮﺭ‬

‫‪ 55‬ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﳊﻠﻴﻢ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ :‬ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺃﲪﺪ ﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﲨﻊ ﻭﺗﺮﺗﻴﺐ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ ﺑـﻦ‬
‫ﻗﺎﺳﻢ‪1398 ،‬ﻫ‪ ،‬ﺹ ‪.441-440‬‬
‫‪ 56‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ،‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺝ‪ ،2‬ﺹ ‪.182‬‬
‫‪ 57‬ﺍﻟﻜﺸﺎﻑ‪ ،‬ﺝ‪ ،1‬ﺹ ‪.95-94‬‬
‫ﲝﻮﺙ‪/‬ﺩﺭﺍﺳﺎﺕ ‪153‬‬ ‫ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻌﻘﺪﻱ‬

‫ﻭﺍﻷﺣﺪﺍﺙ ﻗﺒﻞ ﻭﻗﻮﻋﻬﺎ ﻭﺑﻌﺪ ﺣﺪﻭﺛﻬﺎ‪ ،‬ﻭﻳﺆﻛﺪ ﺍﻋﺘﺒﺎﺭ )ﺃﻡ( ﻣﺘﺼﻠﺔ ﺍﻻﻋﺘﻘﺎﺩ ﺑﺄﻥ ﺍﻹﺳﻼﻡ‬
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‫ﳝﺤﻮ ﻣﺎ ﺳﻮﺍﻩ ﻣﻦ ﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﻭﺍﻟﺪﻳﺎﻧﺎﺕ‪.‬‬
‫ﺕ‪ -‬ﲢﺪﻳﺪ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺘﺮﻛﻴﺒﻴﺔ‬
‫ﺗﺆﺛﺮ ﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﻟﺪﻳﻨﻴﺔ ﺃﻳﻀﹰﺎ ﰲ ﲢﺪﻳﺪ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺘﺮﻛﻴﺒﻴﺔ ﺑﲔ ﻣﻜﻮﻧﺎﺕ ﺍﻟﺘﺮﻛﻴﺐ‬
‫ﻭﺗﻮﺿﻴﺤﻬﺎ ﻣﻦ ﺍﺟﻞ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻣﻌﲎ ﺍﳋﻄﺎﺏ‪ ،‬ﻭﻣﻦ ﺍﳌﻠﺤﻮﻅ ﺃﻥ ﻋﻘﻴﺪﺓ ﺍﻟﻘﺎﺋﻢ ﺑﺎﻟﺘﺤﻠﻴﻞ‬
‫ﺗﺆﺛﺮ ﰲ ﻫﺬﺍ ﺍﻟﺘﺤﺪﻳﺪ‪ .‬ﻭﻳﺘﺠﻠﻰ ﻫﺬﺍ ﺍﻟﺘﺄﺛﲑ ﰲ ﲢﺪﻳﺪ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﻌﻞ ﻭﺍﻟﻔﺎﻋﻞ ﻭﺍﳌﻔﻌﻮﻝ ﺑﻪ‬
‫ﺴﻬ‪ ‬ﻢ‬ ‫ﰲ ﻗﻮﻟﻪ )ﳜﺎﺩﻋﻮﻥ ﺍﷲ( ﻣﻦ ﺍﻵﻳﺔ‪ :‬ﻳ‪‬ﺨ‪‬ﺎ ِﺩﻋ‪‬ﻮ ﹶﻥ ﺍﻟﻠﱠ ‪‬ﻪ ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﺨ ‪‬ﺪﻋ‪‬ﻮ ﹶﻥ ِﺇﻟﱠﺎ ﹶﺃ‪‬ﻧﻔﹸ ‪‬‬
‫ﺸ ‪‬ﻌﺮ‪‬ﻭ ﹶﻥ‪) ‬ﺍﻟﺒﻘﺮﺓ‪ (9:‬ﻭﲞﺎﺻﺔ ﰲ ﺑﻴﺎﻥ ﺍﻟﺰﳐﺸﺮﻱ ﻟﻌﺪﻡ ﻭﺭﻭﺩ ﺍﻟﺘﻌﺎﻣﻞ )ﺃﻱ ﺇﻣﻜﺎﻥ‬ ‫‪‬ﻭﻣ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﺍﻹﺳﻨﺎﺩ ﺍﻟﻨﺤﻮﻱ( ﻟـ )ﳜﺎﺩﻋﻮﻥ( ﻣﻊ )ﺍﷲ(‪ .‬ﻗﺎﻝ‪" :‬ﻓﺈﻥ ﻗﻠﺖ‪ :‬ﻛﻴﻒ ﺫﻟﻚ ﻭﳐﺎﺩﻋﺔ ﺍﷲ‬
‫ﻭﺍﳌﺆﻣﻨﲔ ﻻ ﺗﺼﺢ ﻷﻥ ﺍﻟﻌﺎﱂ ﺍﻟﺬﻱ ﻻ ﲣﻔﻰ ﻋﻠﻴﻪ ﺧﺎﻓﻴﺔ ﻻ ﳜﺪﻉ‪ ،‬ﻭﺍﳊﻜﻴﻢ ﺍﻟﺬﻱ ﻻ ﻳﻔﻌﻞ‬
‫ﺍﻟﻘﺒﻴﺢ ﻻ ﳜﺪﻉ‪ ،‬ﻭﺍﳌﺆﻣﻨﻮﻥ ﻭﺇﻥ ﺟﺎﺯ ﺃﻥ ﻳ‪‬ﺨﺪ‪‬ﻋﻮﺍ ﱂ ﳚﻮﺯ ﺃﻥ ﳜﺪﻋﻮﺍ‪ 59".‬ﰒ ﺩﺍﻓﻊ ﻋﻦ ﺇﺳﻨﺎﺩ‬
‫ﺍﳌﺨﺎﺩﻋﺔ ﺇﱃ ﺍﷲ ﻭﺍﳌﺆﻣﻨﲔ ﰲ ﻭﺟﻮﻩ ﻋﺪﻳﺪﺓ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺗﻈﺎﻫﺮ ﺍﳌﻨﺎﻓﻘﲔ ﺑﺎﻹﳝﺎﻥ ﻣﺜﻞ‬
‫ﺍﳌﺨﺎﺩﻋﺔ‪ ،‬ﺃﻭ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻜﻼﻡ ﺗﺮﲨﺔ ﻋﻦ ﻣﻌﺘﻘﺪﻫﻢ ﻭﻇﻨﻬﻢ‪ ،‬ﺃﻭ ﺃﻥ ﻳﺬﻛﺮ ﺍﷲ ‪ ‬ﻭﻳﺮﺍﺩ‬
‫ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ،‬ﻷﻧﻪ ﺧﻠﻴﻔﺘﻪ ﰲ ﺃﺭﺿﻪ‪ ،‬ﻭﺍﻟﻨﺎﻃﻖ ﻋﻨﻪ ﺑﺄﻭﺍﻣﺮﻩ ﻭﻧﻮﺍﻫﻴﻪ‪ ،‬ﺃﻭ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻣﻦ ﻗﺒﻴﻞ ﺍﳌﻘﺎﺑﻠﺔ‪ .‬ﻭﻳﺘﻀﺢ ﰲ ﲢﺪﻳﺪ ﻭﺟﻬﺔ ﺍﻹﺳﻨﺎﺩ ﰲ ﺍﻵﻳﺔ ﺗﺄﺛﺮ ﺍﻟﺰﳐﺸﺮﻱ ﺑﻌﻘﻴﺪﺗﻪ‬
‫ﺍﻻﻋﺘﺰﺍﻟﻴﺔ ﰲ ﻋﺪﻡ ﺟﻮﺍﺯ ﻓﻌﻞ ﺍﻟﻘﺒﻴﺢ ﺃﻭ ﺧﻠﻖ ﺍﻟﺸﺮ ﷲ ﺗﻌﺎﱃ‪ .‬ﻭﰲ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﻟﻔﻆ ﺍﳉﻼﻟﺔ‬
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‫)ﺍﷲ( ﰲ ﺍﻵﻳﺔ ﻗﺪ ﻳﺮﺍﺩ ﺑﻪ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺗﻜﻠﻒ ﰲ ﺍﻟﺘﺄﻭﻳﻞ ﻭﺍﻟﺘﻘﺪﻳﺮ‪.‬‬
‫ﻭﻗﺪ ﺗﻌ ‪‬ﺮﺽ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﳌﻌﲎ ﺍﻻﺧﺘﻴﺎﺭ ﻭﺇﻋﺮﺍﺏ )ﻣﺎ( ﰲ ﻗﻮﻟﻪ‪) :‬ﻣﺎ ﻛﺎﻥ ﳍﻢ ﺍﳋﲑﺓ( ﻣﻦ‬
‫ﺨ‪‬ﻴ ‪‬ﺮﺓﹸ ‪) ‬ﺍﻟﻘﺼﺺ‪ (68 :‬ﻓﺬﻛﺮ ﺃﻥ‬ ‫ﺨﺘ‪‬ﺎ ‪‬ﺭ ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﹶﻟﻬ‪‬ﻢ‪ ‬ﺍﹾﻟ ِ‬ ‫ﺨﻠﹸﻖ‪ ‬ﻣ‪‬ﺎ ‪‬ﻳﺸ‪‬ﺎ ُﺀ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﻚ ‪‬ﻳ ‪‬‬
‫ﺍﻵﻳﺔ‪  :‬ﻭ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﻣﻌﲎ ﺍﻻﺧﺘﻴﺎﺭ ﻫﻮ ﺍﻻﺻﻄﻔﺎﺀ ﻭﺍﻻﺟﺘﺒﺎﺀ‪ .‬ﰒ ﻧﻈﺮ ﰲ ﲢﺪﻳﺪ ﻣﻮﺿﻊ ﺍﻟﻮﻗﻒ ﰲ ﺍﻵﻳﺔ‪ ،‬ﻭﺭﺃﻯ ﺃﻥ‬
‫ﺃﺻﺢ ﺍﻟﻘﻮﻟﲔ ﺃﻥ ﺍﻟﻮﻗﻒ ﺍﻟﺘﺎﻡ ﻋﻠﻰ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﻭﳜﺘﺎﺭ(‪ .‬ﻭﻳﻜﻮﻥ )ﻣﺎ ﻛﺎﻥ ﳍﻢ ﺍﳋﲑﺓ( ﻧﻔﻴﺎﹰ‪،‬‬
‫ﺃﻱ ﻟﻴﺲ ﻫﺬﺍ ﺍﻻﺧﺘﻴﺎﺭ ﺇﻟﻴﻬﻢ‪ ،‬ﺑﻞ ﻫﻮ ﺇﱃ ﺍﳋﺎﻟﻖ ﻭﺣﺪﻩ‪ .‬ﻓﻜﻤﺎ ﻫﻮ ﻣﺘﻔﺮﺩ ﺑﺎﳋﻠﻖ ﻓﻬﻮ ﺍﳌﺘﻔﺮﺩ‬
‫ﺑﺎﻻﺧﺘﻴﺎﺭ ﻣﻨﻪ‪ ،‬ﻓﻠﻴﺲ ﻷﺣﺪ ﺃﻥ ﳜﻠﻖ‪ ،‬ﻭﻻ ﳜﺘﺎﺭ ﺳﻮﺍﻩ‪ .‬ﻭﺭ ‪‬ﺩ ﻗﻮﻝ ﻣﻦ ﺫﻫﺐ ﺇﱃ ﺃﻥ )ﻣﺎ( ﰲ‬
‫ﻗﻮﻟﻪ )ﻣﺎ ﻛﺎﻥ ﳍﻢ ﺍﳋﲑﺓ( ﻣﻮﺻﻮﻟﺔ‪ ،‬ﻭﻫﻲ ﻣﻔﻌﻮﻝ )ﳜﺘﺎﺭ( ﺃﻱ‪ :‬ﻭﳜﺘﺎﺭ ﺍﻟﺬﻱ ﳍﻢ ﺍﳋﲑﺓ‪.‬‬

‫‪ 58‬ﺍﻹﺳﻜﻨﺪﺭﻱ‪ ،‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺝ‪ ،1‬ﺹ ‪.95-94‬‬

‫‪ 59‬ﺍﻟﻜﺸﺎﻑ‪ ،‬ﺝ‪ ،1‬ﺹ ‪.31-30‬‬
‫‪ 60‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪.‬‬
‫ﺃﲪﺪ ﺷﻴﺦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‬ ‫‪ 154‬ﺇﺳﻼﻣﻴﺔ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﱐ ﻋﺸﺮ‬

‫ﻭﻭﺻﻒ ﺍﻟﺮﺃﻱ ﺑﺄﻧﻪ ﺑﺎﻃﻞ ﻣﻦ ﻭﺟﻮﻩ‪ ،‬ﻣﻨﻬﺎ ﺃﻥ ﺍﻟﺼﻠﺔ ﺣﻴﻨﺌﺬ ﲣﻠﻮ ﻣﻦ ﺍﻟﻌﺎﺋﺪ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﺎﺋﺪ‬
‫ﳏﺬﻭﻓﹰﺎ ﻳﻜﻮﻥ ﺍﳌﻌﲎ‪) :‬ﻭﳜﺘﺎﺭ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻛﺎﻥ ﺍﳋﲑﺓ ﳍﻢ(‪ ،‬ﺃﻭ )ﻭﳜﺘﺎﺭ ﺍﻟﺬﻱ ﻛﺎﻥ ﳍﻢ ﺍﳋﲑﺓ‬
‫ﰲ ﺍﺧﺘﻴﺎﺭﻩ(‪ .‬ﻭﺃﻧﻪ ﻟﻮ ﺃﺭﻳﺪ ﻫﺬﺍ ﺍﳌﻌﲎ ﺍﻟﺒﺎﻃﻞ ﻟﻨﺼﺐ )ﺍﳋﲑﺓ(‪ ،‬ﻭﺷﻐﻞ ﻓﻌﻞ ﺍﻟﺼﻠﺔ ﺑﻀﻤﲑ‬
‫ﻳﻌﻮﺩ ﻋﻠﻰ ﳌﻮﺻﻮﻝ‪ .‬ﻭﻗﺪ ﺃﻭﺭﺩ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻮﺟﻮﻩ‪ .‬ﻭﻳﻔﻮﺽ ﺍﻋﺘﺒﺎﺭ )ﻣﺎ( ﻧﺎﻓﻴﺔ ﺍﻻﺧﺘﻴﺎﺭ‬
‫ﻛﻠﻪ ﺇﱃ ﺍﷲ‪ ،‬ﺃﻣﺎ ﺍﻋﺘﺒﺎﺭ "ﻣﺎ" ﻣﻮﺻﻮﻟﺔ ﻓﻴﻔﻴﺪ ﺃﻥ ﺍﷲ‪ ‬ﳜﺘﺎﺭ ﻭﻓﻘﹰﺎ ﻻﺧﺘﻴﺎﺭ ﺍﳋﻠﻖ‪ ،‬ﻭﻫﺬﺍ‬
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‫ﻳﻨﺎﰲ ﺍﻻﻋﺘﻘﺎﺩ ﺍﻟﺴﻠﻴﻢ ﺑﺄﻥ ﺍﷲ ﻗﺎﺩﺭ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻋﻠﻴﻢ ﺑﻜﻞ ﺍﻷﻣﻮﺭ‪.‬‬
‫ﺗﻜﻠﻢ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻋﻠﻰ ﺍﻟﺪﻻﻟﺔ ﺍﳌﺴﺘﻔﺎﺩﺓ ﻣﻦ ﺃﺳﻠﻮﺏ ﺍﻻﺳﺘﺜﻨﺎﺀ ﰲ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ‪) :‬ﻻ ﺇﻟﻪ‬
‫ﺇﻻ ﺍﷲ( ﻭﺃﻛﺪ ﺃﻥ ﺍﻟﻜﻼﻡ ﺇﳕﺎ ﻳﺘﻢ ﺑﺂﺧﺮﻩ‪ ،‬ﻭﺃﻥ ﺩﻻﻟﺘﻪ ﺇﳕﺎ ﺗﺴﺘﻔﺎﺩ ﺑﻌﺪ ﲤﺎﻣﻪ ﻭﻛﻤﺎﻟﻪ‪ ،‬ﻭﺃﻧﻪ ﻻ‬
‫ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺃﻭﻟﻪ ﺩﺍ ﹰﻻ ﺩﻭﻥ ﺁﺧﺮﻩ‪ ،‬ﺳﻮﺍﺀ ﲰﻲ ﺃﻭﻟﻪ "ﺣﻘﻴﻘﺔ ﺃﻭ ﳎﺎﺯﹰﺍ"‪ ،‬ﻭﻻ ﺃﻥ ﻳﻘﺎﻝ ﺇﻥ‬
‫ﺃﻭﻟﻪ ﻳﻌﺎﺭﺽ ﺁﺧﺮﻩ‪ .‬ﻓﺈﻥ ﺍﻟﺘﻌﺎﺭﺽ ﺇﳕﺎ ﻳﻜﻮﻥ ﺑﲔ ﺩﻟﻴﻠﲔ ﻣﺴﺘﻘﻠﲔ‪ ،‬ﻭﺍﻟﻜﻼﻡ ﺍﳌﺘﺼﻞ ﻛﻠﻪ ﺩﻟﻴﻞ‬
‫ﻭﺍﺣﺪ‪ ،‬ﻓﺎﳌﻌﺎﺭﺿﺔ ﺑﲔ ﺃﺑﻌﺎﺿﻪ ﻛﺎﳌﻌﺎﺭﺿﺔ ﺑﲔ ﺃﺑﻌﺎﺽ ﺍﻷﲰﺎﺀ ﺍﳌﺮﻛﺒﺔ‪ .‬ﻭﻗﺪ ﺃﻭﺭﺩ ﻫﺬﺍ ﺍﻟﺘﻌﻠﻴﻖ‬
‫ﰲ ﺻﺪﺩ ﺭ ‪‬ﺩ ﺑﻌﺾ ﺍﳌﺰﺍﻋﻢ ﰲ ﻣﻌﲎ ﺍﻻﺳﺘﺜﻨﺎﺀ‪ ،‬ﻛﻤﺎ ﻳﺄﰐ‪" :‬ﻭﻣﻦ ﺭﺍﻡ ﺃﻥ ﳚﻌﻞ ﺍﻟﻜﻼﻡ ﻣﻌﲎ‬
‫ﺻﺤﻴﺤﹰﺎ ﻗﺒﻞ ﺃﻥ ﻳﺘﻢ ﻟﺰﻣﻪ ﺃﻥ ﳚﻌﻞ ﺃﻭﻝ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻛﻔﺮﺍﹰ‪ ،‬ﻭﺁﺧﺮﻫﺎ ﺇﳝﺎﻧﺎﹰ‪ ،‬ﻭﺃﻥ ﺍﳌﺘﻜﻠﻢ ‪‬ﺎ‬
‫ﻗﺪ ﻛﻔﺮ ﰒ ﺁﻣﻦ‪ .‬ﻓﻨﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﻫﺬﺍ ﺍﳋﺒﺎﻝ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﻧﻘﻞ ﻋﻦ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻣﺎ‬
‫ﻛﻠﻤﺔ ﺃﻭﳍﺎ ﻛﻔﺮ ﻭﺁﺧﺮﻫﺎ ﺇﳝﺎﻥ؟ ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﻣﺎ ﻫﻲ؟ ﻓﻘﺎﻝ‪ :‬ﻛﻠﻤﺔ ﺍﻹﺧﻼﺹ‪ .‬ﻗﻠﺖ ﻗﺼﺪ‬
‫ﺑﺬﻟﻚ ﺃﻥ ﺃﻭﳍﺎ ﻟﻮ ﺳﻜﺖ ﻋﻠﻴﻪ ﻛﺎﻥ ﻛﻔﺮﺍﹰ‪ ،‬ﻭﱂ ﻳﺮﺩ ﺃ‪‬ﺎ ﻛﻔﺮ ﻣﻊ ﺍﺗﺼﺎﳍﺎ ﺑﺎﻻﺳﺘﺜﻨﺎﺀ‪ ،‬ﻓﺈﻧﻪ ﻟﻮ‬
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‫ﺃﺭﺍﺩ ﻫﺬﺍ ﻟﻜﺎﻥ ﻗﺪ ﻛﻔﺮ‪".‬‬
‫ﳕﺎﺫﺝ ﲢﻠﻴﻠﻴﺔ ﺃﺧﺮﻯ‬
‫ﻀﻞﱡ ِﺑ ِﻪ ﹶﻛﺜِﲑﹰﺍ ‪‬ﻭ‪‬ﻳ ‪‬ﻬﺪِﻱ ِﺑ ِﻪ ﹶﻛﺜِﲑﹰﺍ‪‬‬
‫ﻓﺴﺮ ﺍﻟﺮﺍﺯﻱ ﻣﻌﲎ ﺍﻹﺿﻼﻝ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪  :‬ﻳ ِ‬
‫)ﺍﻟﺒﻘﺮﺓ‪ (26 :‬ﻓﺪﺧﻞ ﰲ ﺗﻮﺿﻴﺢ ﺍﻟﺪﻻﻻﺕ ﺍﻟﻌﻘﺪﻳﺔ ﻓﻴﻪ ﻣﻦ ﺑﻴﺎﻥ ﻣﻌﺎﱐ ﳘﺰﺓ ﺍﻹﻓﻌﺎﻝ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﺴﻴﺎﻕ ﻣﺸﲑﹰﺍ ﺇﱃ ﺃﻧﻪ ﻻ ﳝﻜﻦ ﲪﻞ ﻣﻌﲎ ﺍﻹﺿﻼﻝ ﻫﻨﺎ ﺇﻻ ﻋﻠﻰ ﻭﺟﻬﲔ‪ ،‬ﺃﺣﺪﳘﺎ ﺃﻧﻪ ﺻﲑﻩ‬
‫ﺿﺎ ﹰﻻ )ﺍﻟﺼﲑﻭﺭﺓ(‪ ،‬ﻭﺍﻟﺜﺎﱐ ﺃﻧﻪ ﻭﺟﺪﻩ ﺿﺎ ﹰﻻ )ﺍﻟﻮﺟﺪﺍﻥ(‪ .‬ﰒ ﻋﺮﺽ ﻭﺟﻬﺎﺕ ﻧﻈﺮ ﺍﳌﻌﺘﺰﻟﺔ‬
‫ﻭﺍﳉﱪﻳﺔ ﻭﺍﻟﻘﺪﺭﻳﺔ ﲞﺼﻮﺹ ﺍﻹﺿﻼﻝ ﻋﻦ ﺍﻟﺪﻳﻦ ﻭﺟﻮﺍﺯﻩ ﻋﻠﻰ ﺍﷲ‪ ‬ﺃﻭ ﻗﺒﺢ ﺇﺳﻨﺎﺩﻩ ﺇﻟﻴﻪ‪ ،‬ﺃﻭ‬
‫ﲪﻞ ﺍﻹﺿﻼﻝ ﻋﻠﻰ ﻣﻌﲎ ﺁﺧﺮ‪ 63.‬ﻭﱂ ﻳﺮﺗﺾ ﺍﻟﺰﳐﺸﺮﻱ ﲢﻘﻴﻖ ﺍﻟﺘﻌﺎﻣﻞ ﺑﲔ ﺍﻟﻔﻌﻞ )ﻳﻀﻞ(‬

‫‪ 61‬ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ‪ :‬ﺯﺍﺩ ﺍﳌﻌﺎﺩ ﰲ ﻫﺪﻱ ﺧﲑ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﲢﻘﻴﻖ ﺷﻌﻴﺐ ﺍﻷﺭﻧﺆﻭﻁ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻷﺭﻧﺆﻭﻁ‪ ،‬ﺑﲑﻭﺕ‪ :‬ﻣﺆﺳﺴـﺔ‬
‫ﺍﻟﺮﺳﺎﻟﺔ‪1407 ،‬ﻫ‪ ،‬ﺝ‪ ،1‬ﺹ ‪.39‬‬
‫‪ 62‬ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺝ‪ ،31‬ﺹ ‪.117-116‬‬
‫‪ 63‬ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪ ،‬ﺝ‪ ،2‬ﺹ ‪.157-150‬‬
‫ﲝﻮﺙ‪/‬ﺩﺭﺍﺳﺎﺕ ‪155‬‬ ‫ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻌﻘﺪﻱ‬

‫ﻭﺍﻟﻔﺎﻋﻞ ﺍﳌﻘﺪﺭ )ﺍﷲ(‪ ،‬ﻭﺫﻟﻚ ﻭﻓﻘﹰﺎ ﳌﻌﺘﻘﺪﺍﺕ ﺍﳌﻌﺘﺰﻟﺔ ﻣﻦ ﺧﻠﻖ ﺍﷲ ﻟﻸﻓﻌﺎﻝ )ﺍﳋﲑ ﻭﺍﻟﺸﺮ‬
‫ﻣﻨﻬﺎ( ﻓﻘﺎﻝ‪" :‬ﻭﺇﺳﻨﺎﺩ ﺍﻹﺿﻼﻝ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﺇﺳﻨﺎﺩ ﺍﻟﻔﻌﻞ ﺇﱃ ﺍﻟﺴﺒﺐ؛ ﻷﻩ ﳌﺎ ﺿﺮﺏ ﺍﳌﺜﻞ ﺑﻪ‬
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‫)ﺃﻱ ﺍﳌﺜﻞ ﺑﺎﻟﺒﻌﻮﺿﺔ(‪ ،‬ﻓﻀ ﹼﻞ ﺑﻪ ﻗﻮﻡ ﻭﺍﻫﺘﺪﻯ ﻗﻮﻡ‪ ،‬ﺗﺴﺒﺐ ﻟﻀﻼﳍﻢ ﻭﻫﺪﺍﻫﻢ‪".‬‬
‫ﺍﺳﺘﻔﺎﺩ ﺍﻟﺰﳐﺸﺮﻱ ﻣﻦ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﳉﺎﺭ ﻭﺍ‪‬ﺮﻭﺭ )ﻋﻠﻰ ﺍﷲ( ﻣﻦ ﺍﻵﻳﺔ‪ِ :‬ﺇﱠﻧﻤ‪‬ﺎ ﺍﻟﺘﱠ ‪‬ﻮ‪‬ﺑ ﹸﺔ‬
‫ﺏ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ‬ ‫ﻚ ‪‬ﻳﺘ‪‬ﻮ ‪‬‬ ‫ﺐ ﹶﻓﺄﹸﻭﹶﻟِﺌ ‪‬‬
‫ﺠﻬ‪‬ﺎﹶﻟ ٍﺔ ﹸﺛﻢﱠ ‪‬ﻳﺘ‪‬ﻮﺑ‪‬ﻮ ﹶﻥ ِﻣ ‪‬ﻦ ﹶﻗﺮِﻳ ٍ‬ ‫‪‬ﻋﻠﹶﻰ ﺍﻟﻠﱠ ِﻪ ِﻟﱠﻠﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ ﺍﻟﺴ‪‬ﻮ َﺀ ِﺑ ‪‬‬
‫‪‬ﻭﻛﹶﺎ ﹶﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﻠِﻴﻤﹰﺎ ‪‬ﺣﻜِﻴﻤﹰﺎ‪) ‬ﺍﻟﻨﺴﺎﺀ‪ (17:‬ﰲ ﺗﱪﻳﺮ ﺍﻟﻘﻮﻝ ﺑﻮﺟﻮﺏ ﻗﺒﻮﻝ ﺍﻟﺘﻮﺑﺔ ﻋﻠﻰ ﺍﷲ‪،‬‬
‫ﻭﻓﻘﹰﺎ ﻻﻋﺘﻘﺎﺩﻩ ﺍﻻﻋﺘﺰﺍﱄ‪ .‬ﻗﺎﻝ‪)" 65:‬ﺍﻟﺘﻮﺑﺔ( ﻣﻦ ﺗﺎﺏ ﺍﷲ ﻋﻠﻴﻪ‪ ،‬ﺇﺫ ﻗﺒﻞ ﺗﻮﺑﺘﻪ ﻭﻏﻔﺮ ﻟﻪ‪ ،‬ﻳﻌﲏ‬
‫ﺇﳕﺎ ﺍﻟﻘﺒﻮﻝ ﻭﺍﻟﻐﻔﺮﺍﻥ ﻭﺍﺟﺐ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﳍﺆﻻﺀ‪ ".‬ﻭﻗﺎﻝ‪" :‬ﻗﻮﻟﻪ‪ِ :‬ﺇﱠﻧﻤ‪‬ﺎ ﺍﻟﺘﱠ ‪‬ﻮ‪‬ﺑ ﹸﺔ ‪‬ﻋﻠﹶﻰ ﺍﻟﻠﱠ ِﻪ‪‬‬
‫ﺏ ﺍﻟﱠﻠ ‪‬ﻪ‬ ‫ﻚ ‪‬ﻳﺘ‪‬ﻮ ‪‬‬ ‫ﺇﻋﻼﻡ ﺑﻮﺟﻮ‪‬ﺎ ﻋﻠﻴﻪ‪ ،‬ﻛﻤﺎ ﳚﺐ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﺑﻌﺾ ﺍﻟﻄﺎﻋﺎﺕ‪ .‬ﻭﻗﻮﻟﻪ‪ :‬ﹶﻓﺄﹸﻭﹶﻟِﺌ ‪‬‬
‫‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ‪ِ ‬ﻋﺪ‪‬ﺓ ﺑﺄﻧﻪ ﻳﻔﻲ ﲟﺎ ﻭﺟﺐ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻋﻼﻡ ﺑﺄﻥ ﺍﻟﻐﻔﺮﺍﻥ ﻛﺎﺋﻦ ﻻ ﳏﺎﻟﺔ‪ ،‬ﻛﻤﺎ ﻳﻌﺪ ﺍﻟﻌﺒﺪ‬
‫ﺍﻟﻮﻓﺎﺀ ﺑﺎﻟﻮﺍﺟﺐ"‪.‬‬
‫ﻭﻗﺪ ﻻﺣﻆ ﺻﺎﺣﺐ ﺍﻻﻧﺘﺼﺎﻑ ﺃﻥ ﻗﺎﻋﺪﺓ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻣﻬﻤﺎ‬
‫ﺗﻔﻀﻞ ﻓﻬﻮ ﻻ ﻋﻦ ﺍﺳﺘﺤﻘﺎﻕ ﺳﺎﺑﻖ؛ ﻷ‪‬ﻢ ﻳﻘﻮﻟﻮﻥ ﺇﻥ ﺍﻷﻓﻌﺎﻝ ﺍﻟﱵ ﻳﺘﻮﻫﻢ ﺍﻟﻘﺪﺭﻳﺔ ﺃﻥ ﺍﻟﻌﺒﺪ‬
‫ﻳﺴﺘﺤﻖ ‪‬ﺎ ﻋﻠﻰ ﺍﷲ ﺷﻴﺌﹰﺎ ﻛﻠﻬﺎ ﺧﻠﻖ ﺍﷲ‪ ،‬ﻓﻬﻮ ﺍﻟﺬﻱ ﺧﻠﻖ ﻟﻌﺒﺪﻩ ﺍﻟﻄﺎﻋﺔ ﻭﺃﺛﺎﺑﻪ ﻋﻠﻴﻬﺎ‪،‬‬
‫ﻭﺧﻠﻖ ﻟﻪ ﺍﻟﺘﻮﺑﺔ ﻭﻗﺒﻠﻬﺎ ﻣﻨﻪ‪ ،‬ﻓﻬﻮ ﺍﶈﺴﻦ ﺃﻭ ﹰﻻ ﻭﺁﺧﺮﺍﹰ‪ ،‬ﻭﺑﺎﻃﻨﹰﺎ ﻭﻇﺎﻫﺮﹰﺍ‪.‬‬
‫ﺃﺷﺎﺭ ﺍﻷﺧﻔﺶ ﺍﻷﻭﺳﻂ ﺇﱃ ﺍﻟﻌﻼﻗﺔ ﺍﻹﺳﻨﺎﺩﻳﺔ ﺑﲔ ﺍﻟﻔﻌﻞ )ﺍﺳﺘﻮﻯ( ﻭﺍﻟﻔﺎﻋﻞ )ﺍﻟﺮﲪﻦ(‬
‫ﺕ‪) ‬ﺍﻟﺒﻘﺮﺓ‪(29 :‬‬ ‫ﺴﻮﱠﺍ ‪‬ﻫﻦﱠ ‪‬ﺳ‪‬ﺒ ‪‬ﻊ ‪‬ﺳﻤ‪‬ﺎﻭ‪‬ﺍ ٍ‬‫ﺴﻤ‪‬ﺎ ِﺀ ﹶﻓ ‪‬‬ ‫ﻣﻦ ﻗﻮﻟﻪ ﻋﺰ ﻣﻦ ﻗﺎﺋﻞ‪ :‬ﹸﺛﻢﱠ ﺍ ‪‬ﺳ‪‬ﺘﻮ‪‬ﻯ ِﺇﻟﹶﻰ ﺍﻟ ﱠ‬
‫ﻓﺎﺳﺘﺒﻌﺪ ﺍﻟﺘﻌﺎﻣﻞ ﺍﻟﻨﺤﻮﻱ ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﻣﻨﻄﻠﻖ ﻋﻘﺪﻱ ﻓﻘﺎﻝ‪" :‬ﺃﻣﺎ ﻗﻮﻟﻪ‪" :‬ﹸﺛﻢﱠ ﺍ ‪‬ﺳ‪‬ﺘﻮ‪‬ﻯ ِﺇﻟﹶﻰ‬
‫ﺴﻮﱠﺍ ‪‬ﻫﻦﱠ…‪ ‬ﻓﺈﻥ ﺫﻟﻚ ﱂ ﻳﻜﻦ ﻣﻦ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻟﺘﺤﻮ‪‬ﻝ‪ ،‬ﻭﻟﻜﻨﻪ ﻳﻌﲏ ﻓﻌﻠﻪ‪.‬‬ ‫ﺴﻤ‪‬ﺎ ِﺀ ﹶﻓ ‪‬‬
‫ﺍﻟ ﱠ‬
‫ﻛﻤﺎ ﺗﻘﻮﻝ‪ :‬ﻛﺎﻥ ﺍﳋﻠﻴﻔﻲ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ ﻳﻮﻟﻴﻬﻢ‪ ،‬ﰒ ﲢﻮ‪‬ﻝ ﺇﱃ ﺃﻫﻞ ﺍﻟﺸﺎﻡ‪ .‬ﺇﳕﺎ ﻳﺮﻳﺪ ﲢﻮﻝ‬
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‫ﻓﻌﻠﻪ"‪.‬‬
‫ﻭﻓﻴﻤﺎ ﳜﺺ ﺍﻻﻋﺘﻘﺎﺩ ﰲ ﺭﺳﺎﻟﺔ ﺍﻷﻧﺒﻴﺎﺀ ﻭﻣﺎ ﻳﻨﺒﻐﻲ ﰲ ﺣﻘﻬﻢ‪ ،‬ﻓﺴﺮ ﺻﺎﺣﺐ ﺍﻟﻜﺸﺎﻑ‬
‫ﺕ ِﺑﻤ‪‬ﺎ ﹶﻏﻞﱠ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ‪) ‬ﺁﻝ ﻋﻤﺮﺍﻥ‪:‬‬ ‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪  :‬ﻭﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ِﻟ‪‬ﻨِﺒ ﱟﻲ ﹶﺃ ﹾﻥ ‪‬ﻳﻐ‪‬ﻞﱠ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬ﻐﹸﻠ ﹾﻞ ‪‬ﻳ ﹾﺄ ِ‬
‫‪ (161‬ﺑﺄﻧﻪ "ﻣﺎ ﺻﺢ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻭﺃﻥ ﺍﻟﻨﺒﻮﺓ ﺗﻨﺎﰲ ﺍﻟﻐﻠﻮﻝ‪ .‬ﻭﺑﻴ‪‬ﻦ ﻭﺟﻬﲔ ﳍﺬﺍ ﺍﳌﻌﲎ‪ ،‬ﺃﺣﺪﳘﺎ ﺃﻥ‬

‫‪ 64‬ﺍﻟﻜﺸﺎﻑ‪ ،‬ﺝ‪ ،1‬ﺹ ‪.58‬‬

‫‪ 65‬ﺍﻟﻜﺸﺎﻑ‪ ،‬ﺝ‪ ،1‬ﺹ ‪.257-256‬‬
‫‪ 66‬ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻷﺧﻔﺶ ﺍﻷﻭﺳﻂ‪ :‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻋﻤ‪‬ﺎﻥ‪ :‬ﺩﺍﺭ ﺍﻟﺒﺸﲑ‪ ،‬ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪ ،1981 ،‬ﺝ‪ ،1‬ﺹ ‪.55‬‬
‫ﺃﲪﺪ ﺷﻴﺦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‬ ‫‪ 156‬ﺇﺳﻼﻣﻴﺔ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﱐ ﻋﺸﺮ‬

‫ﻳﱪ‪‬ﺃ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻳﱰﹼﻩ‪ ،‬ﻭﻳﻨﺒ‪‬ﻪ ﻋﻠﻰ ﻋﺼﻤﺘﻪ‪ ،‬ﺑﺄﻥ ﺍﻟﻨﺒﻮﺓ ﻭﺍﻟﻐﻠﻮﻝ ﻣﺘﻨﺎﻓﻴﺎﻥ‪ ،‬ﻟﺌﻼ‬
‫ﻳﻈﻦ ﺑﻪ ﻇﺎ ﹼﻥ ﺷﻴﺌﹰﺎ ﻣﻨﻪ‪ ،‬ﻭﺃ ﹼﻻ ﻳﺴﺘﺮﻳﺐ ﻟﻪ ﺃﺣﺪ‪ .‬ﻭﺍﻟﺜﺎﱐ ﺃﻥ ﻳﻜﻮﻥ ﻣﺒﺎﻟﻐﺔ ﰲ ﺍﻟﻨﻬﻲ ﻟﺮﺳﻮﻝ ﺍﷲ‬
‫‪ ".‬ﻭﻗﺪ ﺍﻋﺘﻤﺪ ﺻﺎﺣﺐ ﺍﻻﻧﺘﺼﺎﻑ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ ﻟﻮﺭﻭﺩ ﺍﻟﺘﺮﻛﻴﺐ )ﻭﻣﺎ‬
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‫ﻛﺎﻥ ﻟﻔﻼﻥ ﺃﻥ ﻳﻔﻌﻞ( ﻹﻓﺎﺩﺓ ﻫﺬﺍ ﺍﳌﻌﲎ ﻛﺜﲑﹰﺍ‪.‬‬
‫ﻧﺒﻪ ﺍﺑﻦ ﻫﺸﺎﻡ ﺇﱃ ﺍﻟﺪﻻﻻﺕ ﺍﻟﱵ ﺗﺮﺩ ﳍﺎ )ﺍﻟﺴﲔ(‪ ،‬ﻭﺃﺷﺎﺭ ﺇﱃ ﺭﺃﻱ ﺍﻟﺰﳐﺸﺮﻱ ﺑﺄ‪‬ﺎ‬
‫ﻚ ‪‬ﺳ‪‬ﻴ ‪‬ﺮ ‪‬ﺣﻤ‪‬ﻬ‪‬ﻢ‪ ‬ﺍﻟﱠﻠ ‪‬ﻪ‪)‬ﺍﻟﺘﻮﺑﺔ‪ (71 :‬ﻭﺟﻮﺩ ﺍﻟﺮﲪﺔ ﻻ ﳏﺎﻟﺔ‪ ،‬ﻓﻬﻲ ﻣﺆﻛﺪﺓ‬ ‫ﻣﻔﻴﺪﺓ ﰲ ﺍﻵﻳﺔ‪ :‬ﺃﹸﻭﹶﻟِﺌ ‪‬‬
‫ﻟﻠﻮﻋﺪ‪ .‬ﻭﻗﺪ ﺍﻋﺘﺮﺽ ﻋﻠﻴﻪ ﺍﻵﺧﺮﻭﻥ ﺑﺄﻥ ﻭﺟﻮﺩ ﺍﻟﺮﲪﺔ ﻣﺴﺘﻔﺎﺩ ﻣﻦ ﺍﻟﻔﻌﻞ ﻻ ﻣﻦ )ﺍﻟﺴﲔ(‪،‬‬
‫ﻭﺑﺄﻥ ﺍﻟﻮﺟﻮﺏ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﺑﻘﻮﻟﻪ )ﻻ ﳏﺎﻟﺔ( ﻻ ﺇﺷﻌﺎﺭ )ﻟﻠﺴﲔ( ﺑﻪ‪ .‬ﻭﺃﺟﻴﺐ ﺃﻳﻀﹰﺎ ﺑﺄﻥ‬
‫)ﺍﻟﺴﲔ( ﻣﻮﺿﻮﻋﺔ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﺍﻟﻮﻗﻮﻉ ﻣﻊ ﺍﻟﺘﺄﺧﺮ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﳌﻘﺎﻡ ﻟﻴﺲ ﻣﻘﺎﻡ ﺗﺄﺧﺮ ﻟﻜﻮﻧﻪ‬
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‫ﺑﺸﺎﺭﺓ‪ ،‬ﲤﺨﻀﺖ ﻹﻓﺎﺩﺓ ﺍﻟﻮﻗﻮﻉ‪ ،‬ﻭﺑﺘﺤﻘﻖ ﺍﻟﻮﻗﻮﻉ ﻳﺼﻞ ﺇﱃ ﺩﺭﺟﺔ ﺍﻟﻮﺟﻮﺏ‪.‬‬
‫ﻣﻼﺣﻈﺎﺕ‬
‫‪ -1‬ﻳﺒﺪﻭ ﻣﻦ ﻣﺮﺍﺟﻌﺔ ﲢﻠﻴﻞ ﺍﻟﻨﻤﺎﺫﺝ ﺍﻟﺴﺎﺑﻘﺔ ﻭﻏﲑﻫﺎ ﺃﻥ ﺍﶈﻠﹼﻞ ﻗﺪ ﻳﻘﺪﺭ ﺗﺮﺍﻛﻴﺐ ﺑﻌﻴﺪﺓ‬
‫ﻋﻦ ﺍﳌﻌﲎ ﺍﻟﺘﺮﻛﻴﱯ ﺍﳌﺒﺎﺷﺮ‪ ،‬ﻓﻴﺆﺩﻱ ﺍﻟﺘﻜﻠﻒ ﰲ ﺍﻟﺘﺄﻭﻳﻞ ﺃﻭ ﺍﻟﺘﺤﻮﻳﻞ ﺇﱃ ﺗﻘﺪﻳﺮ ﲨﻞ ﻣﻌﻘﺪﺓ‬
‫ﻣﺼﻄﻨﻌﺔ ﻳﻨﺪﺭ ﺃﻥ ﺗﺮﺩ ﺍﻟﻠﻐﺔ ﲟﺜﻠﻬﺎ ﻟﻠﺘﻌﺒﲑ ﻋﻦ ﺍﳌﻌﲎ ﺍﳌﺘﺒﺎﺩﺭ ﻣﻦ ﺍﻟﺘﺮﻛﻴﺐ‪ ،‬ﺃﻭ ﺗﻘﺪﻳﺮ ﲨﻞ ﻻ‬
‫ﻳﺴﺘﻌﻴﺪﻫﺎ ﺍﳊﺪﺱ ﺍﻟﻠﻐﻮﻱ ﰲ ﺍﳌﻘﺎﻡ ﺍﻟﺬﻱ ﻭﺭﺩ ﻓﻬﻴﺎ ﻟﺪﻯ ﺍﶈﻠﻞ‪.‬‬
‫ﺍﺣﺘﺞ ﺻﺎﺣﺐ ﺍﻟﻜﺸﺎﻑ ﻟﻠﺪﻓﺎﻉ ﻋﻦ ﻣﻨﺎﻓﺎﺕ ﺍﻟﻐﻔﺮﺍﻥ ﰲ ﺍﻵﻳﺔ‪ِ :‬ﺇﻥﱠ ﺍﻟﻠﱠ ‪‬ﻪ ﻻ ‪‬ﻳ ‪‬ﻐ ِﻔﺮ‪ ‬ﹶﺃ ﹾﻥ‬
‫ﺸ ِﺮ ‪‬ﻙ ﺑِﺎﻟﻠﱠ ِﻪ ﹶﻓ ﹶﻘ ِﺪ ﺍ ﹾﻓ‪‬ﺘﺮ‪‬ﻯ ِﺇﺛﹾﻤﹰﺎ ‪‬ﻋﻈِﻴﻤﹰﺎ‪‬‬ ‫ﻚ ِﻟ ‪‬ﻤ ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎ ُﺀ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﺸ ‪‬ﺮ ‪‬ﻙ ِﺑ ِﻪ ‪‬ﻭ‪‬ﻳ ‪‬ﻐ ِﻔﺮ‪ ‬ﻣ‪‬ﺎ ﺩ‪‬ﻭ ﹶﻥ ﹶﺫِﻟ ‪‬‬
‫ﻳ‪ ‬‬
‫)ﺍﻟﻨﺴﺎﺀ‪ (48:‬ﳌﻦ ﺃﺷﺮﻙ ﺑﺎﷲ‪ ،‬ﻣﻊ ﺃﻧﻪ ﻗﺪ ﺛﺒﺖ ﻏﻔﺮﺍﻥ ﺍﻟﺸﺮﻙ ﳌﻦ ﺁﻣﻨﻮﺍ ﺑﺎﷲ ﺑﻌﺪ ﺷﺮﻛﻬﻢ‪.‬‬
‫ﻓﻘﺎﻝ‪" :‬ﻓﺈﻥ ﻗﻠﺖ ﻗﺪ ﺛﺒﺖ ﺃﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻳﻐﻔﺮ ﺍﻟﺸﺮﻙ ﳌﻦ ﺗﺎﺏ ﻣﻨﻪ‪ ،‬ﻭﺃﻧﻪ ﻻ ﻳﻐﻔﺮ ﻣﺎ ﺩﻭﻥ‬
‫ﺸ ‪‬ﺮ ‪‬ﻙ ِﺑ ِﻪ ‪‬ﻭ‪‬ﻳ ‪‬ﻐ ِﻔﺮ‪‬‬
‫ﺍﻟﺸﺮﻙ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ﺇﻻ ﺑﺎﻟﺘﻮﺑﺔ‪ ،‬ﻓﻤﺎ ﻭﺟﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ِ :‬ﺇﻥﱠ ﺍﻟﻠﱠ ‪‬ﻪ ﻻ ‪‬ﻳ ‪‬ﻐ ِﻔﺮ‪ ‬ﹶﺃ ﹾﻥ ﻳ‪ ‬‬
‫ﻚ ِﻟ ‪‬ﻤ ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎﺀ‪) ‬ﺍﻟﻨﺴﺎﺀ‪ ،(48 :‬ﻗﻠﺖ‪ :‬ﺍﻟﻮﺟﻪ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻔﻌﻞ ﺍﳌﻨﻔﻲ ﻭﺍﳌﺜﺒﺖ‬ ‫ﻣ‪‬ﺎ ﺩ‪‬ﻭ ﹶﻥ ﹶﺫِﻟ ‪‬‬
‫ﲨﻴﻌﹰﺎ ﻣﻮﺟﻬﲔ ﺇﱃ ﻗﻮﻟﻪ ﺗﻌﺎﱃ )ﳌﻦ ﻳﺸﺎﺀ(‪ .‬ﻛﺄﻧﻪ ﻗﻴﻞ‪) :‬ﺇﻥ ﺍﷲ ﻻ ﻳﻐﻔﺮ ﳌﻦ ﻳﺸﺎﺀ ﺍﻟﺸﺮﻙ‬
‫‪69‬‬
‫ﻭﻳﻐﻔﺮ ﳌﻦ ﻳﺸﺎﺀ ﻣﺎ ﺩﻭﻥ ﺍﻟﺸﺮﻙ(‪ ،‬ﻋﻠﻰ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻷﻭﻝ ﻣﻦ ﱂ ﻳﺘﺐ‪ ،‬ﻭﺑﺎﻟﺜﺎﱐ ﻣﻦ ﺗﺎﺏ‪.‬‬

‫‪ 67‬ﺍﻟﻜﺸﺎﻑ‪ ،‬ﺝ‪ ،1‬ﺹ ‪.227-226‬‬

‫‪ 68‬ﺍﺑﻦ ﻫﺸﺎﻡ‪ ،‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺝ‪ ،2‬ﺹ ‪.183‬‬
‫‪ 69‬ﺍﻟﻜﺸﺎﻑ‪ ،‬ﺩ‪ ،1‬ﺹ ‪.273‬‬
‫ﲝﻮﺙ‪/‬ﺩﺭﺍﺳﺎﺕ ‪157‬‬ ‫ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻌﻘﺪﻱ‬

‫ﻭﻳﻼﺣﻆ ﺃﻥ ﺍﻟﺘﺮﻛﻴﺐ ﺍﳌﻘﺪﺭ ﻻ ﻳﻐﲏ ﻋﻦ ﺗﻘﺪﻳﺮ ﺁﺧﺮ ﻟﻠﺠﻤﻠﺔ‪ ،‬ﺑﺪﻟﻴﻞ ﺗﻮﺿﻴﺤﻪ‬

‫ﺑﺎﻟﻌﺒﺎﺭﺗﲔ )ﻣﻦ ﱂ ﻳﺘﺐ( ﻭ )ﻣﻦ ﺗﺎﺏ(‪ .‬ﻭﻗﺪ ﺃﺛﺮ ﺍﳌﻮﻗﻒ ﺍﻟﻌﻘﺪﻱ ﰲ ﺗﻘﺪﱘ ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ‪ .‬ﻭﻟﻌﻞ‬
‫ﺗﺮﻛﻴﺐ ﺍﻵﻳﺔ ﻳﻔﻬﻢ ﻋﻠﻰ ﺍﳌﻌﲎ ﺍﳌﺘﺒﺎﺩﺭ ﻣﻨﻪ ﰲ ﺿﻮﺀ ﻋﻘﻴﺪﺓ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﰲ ﺃﻥ ﺍﻟﺸﺮﻙ ﻏﲑ‬
‫ﻣﻐﻔﻮﺭ ﻟﻪ ﺍﻟﺒﺘﺔ‪ ،‬ﻭﻣﺎ ﺩﻭﻥ ﺍﻟﺸﺮﻙ ﻣﻐﻔﻮﺭ ﳌﻦ ﻳﺸﺎﺀ ﺍﷲ ﺃﻥ ﻳﻐﻔﺮ ﻟﻪ ﻫﺬﺍ‪ ،‬ﻣﻊ ﻋﺪﻡ ﺍﻟﺘﻮﺑﺔ‪ .‬ﻭﺃﻣﺎ‬
‫ﻣﻊ ﺍﻟﺘﻮﺑﺔ ﻓﻜﻼﳘﺎ ﻣﻐﻔﻮﺭ‪.‬‬
‫‪ -2‬ﺍﺳﺘﻐﻞ ﺍﶈﻠﹼﻠﻮﻥ ﺍﻟﺘﻘﺪﻳﺮ ﻭﺍﻟﺘﺄﻭﻳﻞ ﺍﺳﺘﻐﻼ ﹰﻻ ﺑﺎﻟﻐﹰﺎ ﻣﻦ ﺃﺟﻞ ﺑﻴﺎﻥ ﻣﻮﺍﻗﻔﻬﻢ ﺍﻟﻌﻘﺪﻳﺔ‪،‬‬
‫ﺗﺄﻳﻴﺪﹰﺍ ﺃﻭ ﻣﻌﺎﺭﺿﺔ‪ .‬ﻭﻗﺪ ﺍﺗﻀﺢ ﻫﺬﺍ ﺍﻻﺳﺘﻐﻼﻝ ﻓﻴﻤﺎ ﻣﻀﻰ ﻣﻦ ﺍﻟﻨﻤﺎﺫﺝ‪ ،‬ﻛﻤﺎ ﻳﺘﻀﺢ ﰲ‬
‫ﺠﱠﻨ ﹶﺔ ‪‬ﻭﹶﻟﻤﱠﺎ ‪‬ﻳ ‪‬ﻌﹶﻠ ِﻢ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺟ‪‬ﺎ ‪‬ﻫﺪ‪‬ﻭﺍ ِﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ‬
‫ﺴ‪‬ﺒ‪‬ﺘ ‪‬ﻢ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬ﺪﺧ‪‬ﻠﹸﻮﺍ ﺍﹾﻟ ‪‬‬
‫ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪ :‬ﹶﺃ ‪‬ﻡ ‪‬ﺣ ِ‬
‫‪‬ﻭ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ﺍﻟﺼﱠﺎِﺑﺮِﻳ ‪‬ﻦ‪) ‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ (142:‬ﺣﻴﺚ ﻓﺴﺮ ﺍﻟﺰﳐﺸﺮﻱ ﻗﻮﻝ )ﻭﱂ ﻳﻌﻠﻢ( ﺑﺄﻧﻪ )ﻭﳌﺎ‬
‫ﲡﺎﻫﺪﻭﺍ(‪ .‬ﻭﻗﺎﻝ‪" :‬ﻷﻥ ﺍﻟﻌﻠﻢ ﻣﺘﻌﻠﻖ ﺑﺎﳌﻌﻠﻮﻡ‪ ،‬ﻓﻨـﺰﻝ ﻧﻔﻲ ﺍﻟﻌﻠﻢ ﻣﻨـﺰﻟﺔ ﻧﻔﻲ ﻣﺘﻌﻠﻘﻪ‪ ،‬ﻷﻧﻪ‬
‫ﻒ ﺑﺎﻧﺘﻔﺎﺋﻪ‪ .‬ﻳﻘﻮﻝ ﺍﻟﺮﺟﻞ‪) :‬ﻣﺎ ﻋﻠﻢ ﺍﷲ ﰲ ﻓﻼﻥ ﺧﲑﹰﺍ(‪ ،‬ﻳﺮﻳﺪ )ﻣﺎ ﻓﻴﻪ ﺧﲑ ﺣﱴ ﻳﻌﻠﻤﻪ(‪.‬‬ ‫ﻣﻨﺘ ٍ‬
‫ﻭﻗﺪ ﺭﺃﻯ ﺻﺎﺣﺐ ﺍﻻﻧﺘﺼﺎﻑ ﺃﻥ ﻧﻔﻲ ﺍﳌﻌﻠﻮﻡ ﺑﻨﻔﻲ ﺍﻟﻌﻠﻢ ﺧﺎﺹ ﺑﻌﻠﻢ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻷﻧﻪ ﻳﻠﺰﻡ‬
‫ﻣﻦ ﻋﺪﻡ ﺗﻌﻠﻖ ﻋﻠﻤﻪ ﺑﻮﺟﻮﺩ ﺷﻲﺀ ﻣﺎ ﻋﺪﻡ ﺫﻟﻚ ﺍﻟﺸﻲﺀ‪ ،‬ﺿﺮﻭﺭﺓ ﺃﻥ ﻻ ﻳﻌﺰﺏ ﻋﻦ ﻋﻠﻤﻪ‬
‫ﺷﻲﺀ‪ ،‬ﻟﻌﻤﻮﻡ ﺗﻌﻠﻘﻪ… ﻭﻟﻴﺲ ﻛﺬﻟﻚ ﻋﻠﻢ ﺁﺣﺎﺩ ﺍﳌﺨﻠﻮﻗﲔ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻌﱪ ﻋﻦ ﻧﻔﻲ ﺷﻲﺀ‬
‫ﺑﻨﻔﻲ ﺗﻌﻠﻖ ﻋﻠﻢ ﺍﳋﻠﻖ ﺑﻪ‪ ،‬ﳉﻮﺍﺯ ﻭﺟﻮﺩ ﺫﻟﻚ ﻻﺷﻲﺀ ﻏﲑ ﻣﻌﻠﻮﻡ ﻟﻠﺨﻠﻖ"‪ 70.‬ﻭﺍﳌﻠﺤﻮﻅ ﺃﻥ‬
‫ﺍﺧﺘﻴﺎﺭ ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ ﻭﺍﻟﺘﻘﺪﻳﺮ ﺻﺎﺩﺭ ﻋﻦ ﺍﻋﺘﻘﺎﺩ ﻣﻌﲔ ﰲ ﻋﻠﻢ ﺍﷲ ‪ ‬ﻭﺗﻌﻠﻖ ﺍﻷﺷﻴﺎﺀ ‪‬ﺬﺍ‬
‫ﺍﻟﻌﻠﻢ‪.‬‬
‫ﺧﺎﲤﺔ‬
‫ﺣﺎﻭﻟﻨﺎ ﰲ ﺍﻟﻔﻘﺮﺍﺕ ﺍﻟﺴﺎﺑﻘﺔ ﺇﺑﺮﺍﺯ ﻣﻼﻣﺢ ﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﻟﺪﻳﻨﻴﺔ ﰲ ﳕﺎﺫﺝ ﻣﻦ ﺍﻟﺘﺤﻠﻴﻼﺕ‬
‫ﺍﻟﻨﺤﻮﻳﺔ‪ ،‬ﻭﻛﺎﻥ ﺍﳍﺪﻑ ﻣﻨﻪ ﺗﻘﺪﱘ ﺗﻄﺒﻴﻘﺎﺕ ﲢﻠﻴﻠﻴﺔ ﺗﻘﺮﺭ ﺇﻣﻜﺎﻥ ﺍﺳﺘﻐﻼﻝ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻨﺤﻮﻱ ﰲ‬
‫ﻧﺸﺮ ﺍﻷﻓﻜﺎﺭ ﻭﺍﳌﻔﺎﻫﻴﻢ ﻭﺍﳌﻌﺘﻘﺪﺍﺕ‪ .‬ﻭﺗﺜﺒﺖ ﺃﳘﻴﺔ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻛﺜﺮﺓ ﺃﻣﺜﻠﺘﻪ‪ ،‬ﻭﺣﺴﻦ‬
‫ﺍﺳﺘﻐﻼﻝ ﺍﻟﻌﻠﻤﺎﺀ ﻟﻠﺘﺤﻠﻴﻞ ﺍﻟﻨﺤﻮﻱ ﰲ ﺍﻟﺘﺮﺍﺙ ﺍﻹﺳﻼﻣﻲ ﰲ ﻧﺸﺮ ﻣﻌﺘﻘﺪﺍ‪‬ﻢ ﺃﻭ ﺍﻟﺪﻓﺎﻉ ﻋﻨﻬﺎ‪.‬‬
‫ﻭﻻ ﻳﺴﺘﺒﻌﺪ ﻭﺟﻮﺩ ﺃﻣﺜﻠﺔ ﻛﺜﲑﺓ ﳌﺜﻞ ﻫﺬﺍ ﺍﻻﺳﺘﻐﻼﻝ ﰲ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻠﻐﻮﻱ ﺍﳊﺪﻳﺚ ﻋﻠﻰ‬
‫ﺍﻟﺮﻏﻢ ﻣﻦ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﻣﺎ ﺗﻮﻓﺮ ﻣﻨﻪ ﰲ ﺍﻟﺘﺮﺍﺙ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﱂ ﺗﺮﺩ ﺍﳌﻘﺎﺭﻧﺔ ﺑﲔ‬
‫ﺍﻟﺘﺤﻠﻴﻼﺕ ﺍﻟﻨﺤﻮﻳﺔ ﻟﺪﻯ ﺃﺻﺤﺎﺏ ﺍﻻﲡﺎﻫﺎﺕ ﺍﻟﻌﻘﺪﻳﺔ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﻷ‪‬ﻤﺎ ﻣﻮﺿﻮﻋﺎﻥ ﻳﺴﺘﺤﻘﺎﻥ‬
‫ﺍﻟﻨﻈﺮ ﺍﳌﻮﺳﻊ ﺍﳌﺴﺘﻘﻞ‪.‬‬

‫‪ 70‬ﺍﻟﻜﺸﺎﻑ‪ ،‬ﺝ‪ ،1‬ﺹ ‪.220-219‬‬

‫ﺃﲪﺪ ﺷﻴﺦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‬ ‫‪ 158‬ﺇﺳﻼﻣﻴﺔ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﱐ ﻋﺸﺮ‬

‫ﻭﻓﻴﻤﺎ ﻳﺄﰐ ﻣﻘﺘﺮﺣﺎﺕ ﻟﺪﺭﺍﺳﺔ ﻗﺎﺩﻣﺔ ﰲ ﳎﺎﻝ ﺍﻟﺪﺭﺱ ﺍﻟﻨﺤﻮﻱ ﺍﻟﻌﻘﺪﻱ‪ ،‬ﻭﺍﻟﺪﺭﺍﺳﺎﺕ‬
‫ﺍﻟﻠﻐﻮﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺼﻔﺔ ﻋﺎﻣﺔ‪:‬‬
‫‪ -‬ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺍﺳﺘﻐﻼﻝ ﺍﻟﺪﺭﺱ ﺍﻟﻠﻐﻮﻱ ﰲ ﺍﺳﺘﻨﺒﺎﻁ ﺩﻻﻻﺕ ﻓﻜﺮﻳﺔ ﺣﻀﺎﺭﻳﺔ ﻣﻦ‬
‫ﺍﳋﻄﺎﺏ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫‪ -‬ﺇﻋﺎﺩﺓ ﲢﺪﻳﺪ ﳎﺎﻻﺕ ﺍﻟﺘﻔﺴﲑ ﺍﻟﻠﻐﻮﻱ ﻟﻠﻨﺼﻮﺹ ﺍﻟﺪﻳﻨﻴﺔ ﻭﻓﻘﹰﺎ ﳌﻌﻄﻴﺎﺕ ﺍﻟﺪﺭﺱ‬
‫ﺍﻟﻠﻐﻮﻱ ﺍﳊﺪﻳﺚ‪ ،‬ﻣﻊ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻨﻪ ﰲ ﺧﺪﻣﺔ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﺍﳌﻌﺎﺻﺮ‪.‬‬
‫‪ -‬ﺍﻟﺘﺰﺍﻡ ﺍﳌﻮﺿﻮﻋﻴﺔ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﳐﺘﻠﻒ ﻭﺟﻬﺎﺕ ﻧﻈﺮ ﺍﻻﲡﺎﻫﺎﺕ ﺍﳌﻐﺎﻳﺮﺓ‪ ،‬ﻭﺗﺘﺄﻛﺪ‬
‫ﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ ﻣﻌﺮﻓﺔ ﺍﳋﻠﻔﻴﺎﺕ ﺍﻟﻌﻘﺪﻳﺔ ﳌﺨﺘﻠﻒ ﺍﻟﻜﺘﺎﺏ ﻟﺪﻯ ﺍﻹﻓﺎﺩﺓ ﻣﻦ ﺃﻋﻤﺎﳍﻢ‪ ،‬ﻭﺍﳊﺮﺹ‬
‫ﻋﻠﻰ ﻃﻠﺐ ﺍﻟﺼﻮﺍﺏ‪.‬‬