

 
 

 

 






 

 

 

 

 

 


 



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 ‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﺁﻟﻪ‪ ،‬ﻭﺻﺤﺒﻪ ﻭﺳـﻠﻢ‪:‬‬
‫ﺃﻣﺎ ﺑﻌﺪ‪ :‬ﻓﺈﻧﲏ ﺃﺣﺎﻭﻝ ـ ﺑﻌﻮﻥ ﺍﷲ ـ ﰲ ﺍﻟﺴﻄﻮﺭ ﺍﻟﻘﺎﺩﻣﺔ ﺃﻥ ﺃﲢﺪﺙ ﻋﻦ ﺍﻟﻠﻐـﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺃﳘﻴﺘﻬﺎ‪ ،‬ﻭﻃﺮﻳﻘﺔ ﺗﻌﻠﱡﻤﻬﺎ‪ ،‬ﻭﺗﻌﻠﻴﻤﻬﺎ‪ ،‬ﻓﺄﺳﺄﻝ ﺍﷲ ﺃﻥ ﻳ‪‬ﻮﻓﱢﻘﲏ ﻹﻳﻀﺎﺡ ﻣﺎ ﺇﻟﻴﻪ‬
‫ﻗﺼﺪﺕ‪ ،‬ﻭﺇﻟﻴﻪ ﺃﺭﻏﺐ ﰲ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺍﻟﻠﻐﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺸﻌﻮﺏ‬
‫ﺍﻟﻠﻐﺔ ﺗ‪‬ﻤﺜﱢﻞﹸ ﻟﻠﺸﻌﻮﺏ ﲰﺔﹰ ﺗﺘﻤﻴﺰ ‪‬ﺎ ﻋﻦ ﺑﻘﻴﺘﻬﺎ‪ ،‬ﻭﺍﻟﺘﻔﺎﻫﻢ ‪‬ﺎ ﺑﲔ ﺍﻟـﺸﻌﺐ‬
‫ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻭﻋﻨﻮﺍﻧﺎﹰ ﻋﻠﻰ ﺃﺻﺎﻟﺘﻬﺎ‪ ،‬ﻭﻟﺴﺎﻧﺎﹰ ﺗ‪‬ﻌﺒ‪‬ﺮ ﺑﻪ ﻋﻦ ﻫﻮﻳﺘﻬﺎ‪ ،‬ﻭﺗﺎﺭﳜ‪‬ﻬﺎ‪ ،‬ﻭﺃﻋﺮﺍﻓ‪‬ﻬـﺎ‪،‬‬
‫ﻭﻋﺎﺩﺗ‪‬ﻬﺎ‪ ،‬ﻭﺳﻴﺎﺟﺎﹰ ﲢﺘﻤﻲ ﺑﺪﺍﺧﻠﻪ ﻣﻦ ﺍﻟﺬﻭﺑﺎﻥ ﰲ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﺟﺴﺮﺍﹰ ﺗ‪‬ﻌﺒ‪‬ـﺮ ﻣﻨـﻪ‬
‫ﻟﻠﺘﻮﺍﺻﻞ ﻣﻊ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﺣﺪ‪‬ﺍﹰ ﻣﻦ ﻫﻴﻤﻨﺔ ﺍﻟﻘﻮﻯ ﺍﻟﻜﱪﻯ ﻋﻠﻰ ﺍﻟﻌﺎﱂ ﻋﻦ ﻃﺮﻳﻖ ﻓﺮﺽ‬
‫ﺛﻘﺎﻓﺘﻬﺎ ﻭﻟﻐﺘﻬﺎ ﻋﻠﻰ ﺍﻟﺸﻌﻮﺏ ﺍﻟﻔﻘﲑﺓ‪.‬‬
‫ﺍﻟﺴﺒﺐ ﺍﻟﺒﺎﻋﺚ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﺍﻟﺴﺒﺐ ﺍﻷﻭﻝ‪ :‬ﺃﳘﻴﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻣﻜﺎﻧﺘﻬﺎ ﻣﻦ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻫﺬﺍ‬
‫ﺳﻨﺘﺤﺪﺙ ﻋﻨﻪ ﻻﺣﻘﺎﹰ ﰲ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ‪.‬‬
‫ﺍﻟﺴﺒﺐ ﺍﻟﺜﺎﱐ‪ :‬ﻛﺜﲑ‪ ‬ﻣﻦ ﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ ﰲ ﺍﻟﺼﻮﻣﺎﻝ ﺣﲔ ﺭﺃﻭﱐ ﺃﺷﺮﺡ ﺑﻌﺾ‬
‫ﺍﻟﻜﺘﺐ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻳﺴﺄﻟﻮﻧﲏ ﻛﺜﲑﺍﹰ ﻋﻦ ﻃﺮﻳﻘﺔ ﺗﻌﻠﱡﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻇﻨﺎﹰ ﻣﻨﻬﻢ ﺃﻧـﲏ‬
‫ﺃﻋﺮﻑ ﻃﺮﻳﻘﺔ ﺳﻬﻠﺔ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺗﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻦ ﺃﺳﻬﻞ ﻃﺮﻳﻖ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻨﻮﻉ‬
‫ﻣﻦ ﺍﻷﺳﺌﻠﺔ ﻳﺘﺮﺩﺩ ﻋﻠﻲ‪ ‬ﺩﺍﺋﻤﺎﹰ‪.‬‬
‫ﻟﻴﺲ ﻏﺮﻳﺒﺎﹰ ﺃﻥ ﻳﺴﺄﻝ ﺍﻟﻄﻼﺏ ﻋﻤﺎ ﻳﺪﻭﺭ ﰲ ﺧﻠﹶﺪﻫﻢ ﻣﻦ ﻃﺮﻳﻘﺔ ﲢﺼﻴﻠﻬﻢ‬
‫ﻟﻠﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺁﻻ‪‬ﺎ‪ ،‬ﻭﻟﻜﻦ ﺍﻹﺷﻜﺎﻝ ﺍﻟﺬﻱ ﻳﻮﺍﺟﻬﲏ ﰲ ﺍﳉﻮﺍﺏ ﻋﻠﻰ ﻣﺜﻞ ﺫﻟﻚ‬
‫ﺍﻟﺴﺆﺍﻝ ﺍﳌﺘﻌﻠﻖ ﺑﻜﻴﻔﻴﺔ ﺗﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻫﻮ ﻛﻴﻒ ﱄ ﺃﻥ ﺃﹸﻋﻠﱢﻢ ﻃﺎﻟﺒﺎﹰ ﻋﱪ ﺍﻟﺘﻠﻴﻔﻮﻥ‬
‫ﻃﺮﻳﻘﺔ ﺗﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺎﻟﺘﻔﺼﻴﻞ‪ ،‬ﻓﻠﻮ ﺣﺎﻭﻟﺖ ﺃﻥ ﺃﺗﻜﻠﱠﻒ ﰲ ﺍﳉﻮﺍﺏ ﻋﻠﻰ ﺳﺆﺍﻝ‬
‫ﺃﺣﺪﻫﻢ‪ ،‬ﻓﻜﻴﻒ ﱄ ﺃﻥ ﺃﺟﻴﺐ ﻋﻠﻰ ﺍﻟﺜﺎﱐ‪ ،‬ﻭﺍﻟﺜﺎﻟﺚ‪ ،‬ﻭﺍﻟﺮﺍﺑﻊ‪ ،‬ﻭﰲ ﻛﻞ ﻳﻮﻡ ﻳﺰﻳـﺪ‬

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‫ﺍﻟﻌﺪﺩ‪ ،‬ﻓﺒﺬﻟﻚ ﻳﻀﻴﻊ ﺟﻞﱡ ﻭﻗﱵ ﻓﻴﻤﺎ ﻻ ﻳﻔﻴﺪﻫﻢ ﻛﺜﲑﺍﹰ‪ ،‬ﻓﺼﺮﺕ ﻛﺎﳌﻨﺒﺖ‪ ،‬ﻓﻼ ﺃﺭﺿﺎﹰ‬
‫ﻗﻄﻊ‪ ،‬ﻭﻻ ﻇﻬﺮﺍﹰ ﺃﺑﻘﻲ‪.‬‬
‫ﻓﻔﻜﺮﺕ ﰲ ﻃﺮﻳﻘﺔ ﺗ‪‬ﺨﻠﱢﺼ‪‬ﲏ ﻣﻦ ﺗﻠﻚ ﺍﻷﺳﺌﻠﺔ ﺍﳌﺘﻜﺮﺭﺓ ﻷﺣﺎﻓﻆ ﺑﺬﻟﻚ ﻭﻗﱵ‬
‫ﺃﻭﻻﹰ‪ ،‬ﻭﺗﻜﻮﻥ ﺍﻻﺳﺘﻔﺎﺩﺓ ‪‬ﺎ ﺃﻛﺜﺮ ﺛﺎﻧﻴﺎﹰ‪ ،‬ﻓﺘﻮﺻ‪‬ـﻠﺖ‪ ‬ﺇﱃ ﺃﻥ ﺃﺿـﻊ‪ ‬ﻣـﺬﻛﺮﺍﺕ ﰲ‬
‫ﺍﳌﻮﺍﺿﻴﻊ ﺍﻟﱵ ﻳﻜﺜﺮ ﺍﻟﺴﺆﺍﻝ ﻋﻨﻬﺎ‪ ،‬ﻭﻫﻲ ﻛﻴﻔﻴﺔ ﺗﻌﻠ‪‬ﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴـﺔ‪ ،‬ﻭﺍﻟﻄﺮﻳـﻖ ﺇﱃ‬
‫ﲢﺼﻴﻞ ﺍﻟﻌﻠﻢ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻭﻛﻴﻒ ﺗﻜﺘﺐ‪ ‬ﲝﺜﺎﹰ‪ ،‬ﺃﻭ ﺗﺆﻟﱢﻒ ﻛﺘﺎﺑﺎﹰ ﺣﱴ ﺇﺫﺍ ﻓﺮﻏﺖ ﻣـﻦ‬
‫ﺫﻟﻚ‪ ،‬ﻭﻧﺸﺮﺗ‪‬ﻪ ﺑﲔ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺈﺫﺍ ﻗﹸﺪﺭ ﺑﻌﺪ ﺫﻟﻚ ﺃﻥ ﺃﺣﺪ‪ ‬ﺍﻟﻄﻠﺒﺔ ﺳﺄﻟﲏ ﻋﻦ ﺃﺣﺪ ﺗﻠﻚ‬
‫ﺍﳌﻮﺍﺿﻴﻊ ﻗﻠﺖ‪ :‬ﺍﻟﺬﻱ ﺃﻋﺮﻓﻪ ﻣﻦ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺍﻟﺬﻱ ﺳﺄﻟﺘﲏ ﻋﻨﻪ ﻗﺪ ﲢﺪﺛﺖ ﻋﻨﻪ ﰲ‬
‫ﺍﳌﹸﺬﻛﱢﺮﺓ ﺍﻟﻔﻼﻧﻴﺔ‪ ،‬ﻓﺎﺭﺟﻊ ﺇﻟﻴﻬﺎ ﺇﻥ ﺷﺌﺖ‪ ،‬ﻓﺈﻥ ﻭﺟﺪﺕ‪ ‬ﻛﻔﺎﻳﺘﻚ‪ ،‬ﻓﻠﻠﻪ ﺍﳊﻤﺪ‪ ،‬ﻭﺇﻥ‬
‫ﱂ ﲡﺪ‪ ،‬ﻓﻠﻴﺲ ﻋﻨﺪﻱ ﻏﲑ ﻣﺎ ﰲ ﺗﻠﻚ ﺍﳌﺬﻛﺮﺓ‪ ،‬ﻓﻌﻠﻴﻚ ﺃﻥ ﺗﺴﺄﻝ ﻣﻦ ﻫﻮ ﺃﻋﺮﻑ ﻣﲏ‬
‫ﺑﺬﻟﻚ‪ ،‬ﻓﺄﻛﻮﻥ ﺑﺬﻟﻚ ﺣﺎﻓﻈﺖ ﻋﻠﻰ ﻭﻗﱵ‪ ،‬ﻭﺃﺭﺣﺖ ﻧﻔﺴﻲ ﻣﻦ ﺍﳉﻮﺍﺏ ﺍﳌﺘﻜﺮﺭ ﰲ‬
‫ﺍﳌﻮﺿﻮﻉ ﺍﻟﻮﺍﺣﺪ‪.‬‬
‫ﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ ﺍﻟﺸﺮﻋﻲ ﰲ ﺍﻟﺼﻮﻣﺎﻝ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﺇﻥ ﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ ﻋﻨﺪﻧﺎ ﰲ ﺍﻟﺼﻮﻣﺎﻝ ﰲ ﺗﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﲔ ﻃﺮﻳﻔﻲ ﻧﻘﻴﺾ‬
‫ﻭﻭﺳﻂ‪ :‬ﺍﻟﻄﺮﻑ ﺍﻷﻭﻝ ﺃﻋﻄﻰ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻛﻞﱠ ﺍﻻﻫﺘﻤﺎﻡ ‪،‬ﻭﻗﺪ‪‬ﻣﻬﺎ ﻋﻠـﻰ ﺑﻘﻴـﺔ‬
‫ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﻗﻀﻰ ﻣﻌﻈﻢ ﻋﻤﺮﻩ ﻓﻴﻬﺎ‪ ،‬ﻭﺣﱴ ﺣﲔ ﻓﺮﻍ ﻣﻦ ﺗﻌﻠﱡﻤﻬﺎ ﺟﻠـﺲ‪ ‬ﻟﺘﻌﻠﻴﻤﻬـﺎ‬
‫ﻭﺍﻟﺘﻔﻨﻦ ﰲ ﺗﺪﺭﻳﺴﻬﺎ‪ ،‬ﻭﱂ ﳚﺎﻭﺯ ﺇﱃ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻷﺧﺮﻯ‪.‬‬
‫ﻓﻬﺬﺍ ﺍﻟﺼﻨﻒ ﺃﺣﺴﻦ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﺃﺳﺎﺀ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‪ ،‬ﺃﺣـﺴﻦ ﺣﻴـﺚ‬
‫ﲣﻄﱠﻰ ﻛﻞﱠ ﺍﻟﺼﻌﺎﺏ‪ ،‬ﻭﺻﺒ‪‬ﺮ ﻋﻠﻰ ﺗﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﻟﻴﺲ ﺳـﻬﻼﹰ ﻋﻠـﻰ‬
‫ﺷﺨﺺ ﺃﻋﺠﻤﻲ‪ ،‬ﻭﻟﻜﻨﻪ ﺃﺳﺎﺀ ﻣﻦ ﺟﻬﺔ ﺛﺎﻧﻴﺔ ﺣﻴﺚ ﻋﻜﻒ‪ ‬ﻋﻠﻰ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﺪﺓ‬
‫ﻋﻤﺮﻩ‪ ،‬ﻭﺍﲣﺬﻫﺎ ﻏﺎﻳﺔ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﻌﻠﻢ ﺃ‪‬ﺎ ﻭﺳﻴﻠﺔ ﻳ‪‬ﺘﻮﺻﻞ ‪‬ﺎ ﺇﱃ ﻓﻬﻢ‬
‫ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻦ ﻛﺘﺎﺏ‪ ،‬ﻭﺳﻨﺔ‪ ،‬ﻭﻓﻘﻪ‪.‬‬

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‫ﺍﻟﻄﺮﻑ ﺍﻟﺜﺎﱐ ﻋﻠﻰ ﺍﻟﻌﻜﺲ ﻣﻦ ﺍﻟﻄﺮﻑ ﺍﻷﻭﻝ‪ ،‬ﻓﻠﻢ ﻳ‪‬ﻌ‪‬ﺮ ﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴـﺔ ﺃ ‪‬‬
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‫ﺍﻫﺘﻤﺎﻡ‪ ،‬ﺑﻞ ﺭﺃﻱ ﺃ‪‬ﺎ ﻣ‪‬ﻀﻴﻌﺔ ﻟﻠﻮﻗﺖ‪ ،‬ﻓﺼﺮﻑ‪ ‬ﳘﱠﺘﻪ ﺇﱃ ﺗﻌﻠﱡﻢ ﺍﻟﻌﻠﻮﻡ ﺍﻷﺧﺮﻯ ﻣﻦ ﻓﻘﻪ‪‬‬
‫ﻭﺗﻔﺴﲑﹴ‪ ،‬ﻭﺣﺪ ﻳﺚ ﺩﻭﻥ ﺍﳌﺮﻭﺭ ﻋﻠﻰ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﻄﺮﻑ ﻗﺪ ﺃﺳﺎﺀ ﰲ ﺍﳊﺎﻟﲔ‪،‬‬
‫ﰲ ﺣﺎﻝﹺ ﺻﺮﻑ ﻧﻈﺮ‪‬ﻩ ﻋﻦ ﺗﻌﻠﱡﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻛﻠﻴﺔﹰ‪ ،‬ﻭﰲ ﺣﺎﻝ ﺑﺪﺃ ﺑـﺘﻌﻠﻢ ﺍﻟﻌﻠـﻮﻡ‬
‫ﺍﻟﺸﺮﻋﻴﺔ ﺩﻭﻥ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺃﻱ‪ ‬ﺇﳌﺎﻡ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﺼﻨﻒ ﻣﻦ ﺍﻟﻄﻠﺒﺔ ﻣﻬﻤـﺎ‬
‫ﺻﺮﻑ ﻣﻦ ﺍﻟﻮﻗﺖ ﰲ ﺗﻌﻠﻢ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺰﺍﻝ ﺷﺒﻴﻬﺎ ﺑﺎﻷﻣﻲ ﺇﺫ ﺑـﺪﻭﻥ‬
‫ﻣﻌﺮﻓﺔ ﻗﻮﺍﻋﺪ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻻ ﺗﺘﻴﺴﺮ ﻟﻪ ﺗﻌﻠﻢ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻷﺧﺮﻯ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﻄﺮﻑ ﺍﻟﻮﺳﻂ‪ ،‬ﻓﻬﻢ ﻫﺆﻻﺀ ﺍﻟﻄﻠﺒﺔ ﺍﻟﺬﻳﻦ ﻋﺮﻓﻮﺍ ﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺃﳘﻴﺘﻬﺎ‪،‬‬
‫ﻭﺃﺩﺭﻛﻮﺍ ﺃﻧﻪ ﺑﺪﻭ‪‬ﺎ ﻻ ﳝﻜﻦ ﳍﻢ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻓﺒﺪﺃﻭﺍ ‪‬ﺎ‪ ،‬ﻭﺣﲔ‬
‫ﲢﺼ‪‬ﻠﻮﺍ ﻋﻠﻰ ﻣﺎ ﻳﻜﻔﻴﻬﻢ ﻣﻨﻬﺎ ﲡﺎﻭﺯﻭﻫﺎ ﺇﱃ ﺍﻟﻌﻠﻮﻡ ﺍﻷﺧﺮﻯ ﻣﺴﺘﻌﻴﻨﲔ ‪‬ﺎ‪ ،‬ﻓﺠﻤﻌﻮﺍ‬
‫ﺑﲔ ﺍﻷﻣﺮﻳﻦ‪ ،‬ﻓﻔﺎﺯﻭﺍ ﻋﻠﻰ ﻭﺻﻮﻝ ﻣﻘﺼﺪﻫﻢ ﻣﻦ ﺃﻗﺮﺏ ﻃﺮﻳﻖ‪ ،‬ﻭﻫﺆﻻﺀ ﻫﻢ ﺍﻷﻏﻠﺒﻴﺔ‬
‫ﺍﻟﻌﻈﻤﻰ ﻣﻦ ﺍﻟﻄﻠﺒﺔ‪ ،‬ﻓﻨﻔﻊ ﺍﷲ ‪‬ﻢ ﺍﻷﺟﻴﺎﻝ ﻣﻦ ﺑﻌﺪﻫﻢ‪.‬‬
‫ﻓﺄﺣﺒﺒﺖ ﰲ ﻫﺬﻩ ﺍﻟﺴﻄﻮﺭ ﺃﻥ ﺃﻧﺒﻪ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﺜﻠﻰ ﰲ ﺗﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪،‬‬
‫ﻭﻭﺿﻌﻬﺎ ﰲ ﺍﳌﻜﺎﻥ ﺍﻟﻼﺋﻖ ‪‬ﺎ ﺑﲔ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻟﻨﻔﺎﺩﻯ ‪‬ﺎ ﺍﳋﻄﺄ ﺍﻟﺬﻱ ﻭﻗﻊ ﻓﻴﻪ‬
‫ﻛﻞ ﻣﻦ ﺍﻟﻄﺮﻓﲔ ﺍﻟﺴﺎﺑﻘﲔ‪ ،‬ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﺃﻭﻻ‪ :‬ﺍﻟﻠﻐﺔ‪ :‬ﻟﻐﺔ ﻭﺍﺻﻄﻼﺣﹰﺎ‬
‫ﺃﻣﺎ ﻟﻐﺔ ﻓﻜﻤﺎ ﻗﺎﻝ ﺍﻟﺴﻴﻮﻃﻲ‪»:‬ﻭﺃﻣﺎ ﺗﺼﺮﻳﻔﻬﺎ ﻓﻬﻲ ﻓﹸﻌ‪‬ﻠﹶﺔﹲ ﻣـﻦ ﻟﹶﻐ‪‬ـﻮﺕ‪ ‬ﺃﻱ‬
‫ﺗﻜﻠﻤﺖ‪ ،‬ﻭﺃﺻﻠﻬﺎ ﻟﹸﻐ‪‬ﻮ‪‬ﺓﹲ ﻛﻜﺮﺓ‪ ،‬ﻭﻗﻠﺔ ﻭﺛﺒﺔ‪ ،‬ﻓﻼﻣﺎ‪‬ﺎ ﻭﺍﻭﺍﺕ‪ ،‬ﻭﻗﺎﻟﻮﺍ ﻓﻴﻬﺎ‪ :‬ﻟﻐـﺎﺕ‪،‬‬
‫ﻭﻟﻐﻮﻥ«)‪ .(١‬ﻭﺍﺻﻄﻼﺣﺎﹰ‪ :‬ﻗﺎﻝ ﺍﺑﻦ ﺟﲏ ﰲ ﺍﳋﺼﺎﺋﺺ‪ :‬ﺣﺪ ﺍﻟﻠﻐﺔ ﺃﺻﻮﺍﺕ‪ ‬ﻳ‪‬ﻌﺒ‪‬ﺮ ‪‬ﺎ‬
‫ﻛﻞ ﻗﻮﻡ ﻋﻦ ﺃﻏﺮﺍﺿﻬﻢ‪.‬‬

‫)‪ (١‬اﻟﻤﺰھﺮ ﻓﻲ ﻋﻠﻮم اﻟﻠﻐﺔ ﻟﻠﺴﯿﻮﻃﻲ )‪(١١ /١‬‬

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 ‫ﻟﻔﻆ ﺍﻟﻠﺴﺎﻥ ﺃﻛﺜﺮ ﺍﺳﺘﺨﺪﺍﻣﺎﹰ ﻣﻦ ﻟﻔﻆ ﺍﻟﻠﻐﺔ‬
‫ﱂ ﺗﺮﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﻛﻠﻤﺔ ﺍﻟﻠﻐﺔ ﺑﻞ ﺍﳌﺴﺘﻌﻤﻞ ﻓﻴﻪ ﺑﺪﻻ ﻣﻨﻬﺎ‪ :‬ﻛﻠﻤﺔ ﺍﻟﻠﺴﺎﻥ ﻣﻦ‬
‫ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﺑﻠﺴﺎﻥ ﻋﺮﰊ ﻣﺒﲔ( ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﻭﻣﺎ ﺃﺭﺳﻠﻨﺎ ﻣﻦ ﺭﺳـﻮﻝ ﺇﻻ‬
‫ﺑﻠﺴﺎﻥ ﻗﻮﻣﻪ( ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﻟﺴﺎﻥ ﺍﻟﺬﻱ ﻳﻠﺤﺪﻭﻥ ﺇﻟﻴﻪ ﺃﻋﺠﻤﻲ ﻭﻫﺬﺍ ﻟﺴﺎﻥ ﻋـﺮﰊ‬
‫ﻣﺒﲔ( ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﻭﺇﳕﺎ ﻳﺴﺮﻧﺎﻩ ﺑﻠﺴﺎﻧﻚ ﻟﺘﺒﺸﺮ ﺑﻪ ﺍﳌﺘﻘﲔ ﻭﺗﻨﺬﺭ ﺑﻪ ﻗﻮﻣـﺎ ﻟـﺪﺍﹰ(‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻭﻫﺬﺍ ﻛﺘﺎﺏ ﻣﺼﺪﻕ ﻟﺴﺎﻧﺎﹰ ﻋﺮﺑﻴﺎﹰ ﻟﻴﻨﺬﺭ ﺍﻟـﺬﻳﻦ ﻇﻠﻤـﻮﺍ ﻭﺑـﺸﺮﻯ‬
‫ﻟﻠﻤﺤﺴﻨﲔ( ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﻭﺟﻌﻠﻨﺎ ﳍﻢ ﻟﺴﺎﻥ ﺻﺪﻕ ﻋﻠﻴﺎﹰ(‪ .‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻭﺍﺟﻌﻞ‬
‫ﱄ ﻟﺴﺎﻥ ﺻﺪﻕ ﰲ ﺍﻵﺧﺮﻳﻦ( ﻭﻗﻮﻟﻪ‪) :‬ﻭﻳﻀﻴﻖ ﺻﺪﺭﻱ ﻭﻻ ﻳﻨﻄﻠﻖ ﻟﺴﺎﱐ( ﺇﱃ ﻏﲑ‬
‫ﺫﻟﻚ ﻣﻦ ﺍﻵﻳﺎﺕ‪ .‬ﻭﻻ ﳛﻀﺮﱐ ﺣﺎﻟﻴﺎ ﺃﻥ ﻛﻠﻤﺔ ﺍﻟﻠﻐﺔ ﻭﺭﺩﺕ ﰲ ﻛﻼﻡ ﺍﻟﻨﱯ ‪.‬‬
‫ﺍﳋﻄﺄ ﰲ ﻧﻄﻖ ﻛﻠﻤﺔ ﺍﻟﻠﻐﺔ ﻋﻨﺪ ﻛﺜﲑ ﻣﻦ ﺍﻟﺼﻮﻣﺎﻟﻴﲔ‬
‫ﻛﺜﲑ ﻣﻦ ﺍﻟﺼﻮﻣﺎﻟﻴﲔ ﻳ‪‬ﺨﻄﺌﻮﻥ ﰲ ﻧﻄﻖ ﻛﻠﻤﺔ ﺍﻟﻠﻐﺔ‪ ،‬ﻓﻴﻨﻄﻘﻮ‪‬ﺎ ﺑﺎﻟﻘـﺎﻑ‪،‬‬
‫ﻭﻣﻦ ﺃﻏﺮﺏ ﻣﺎ ﻭﻗﻊ ﱄ ﺃﻥ ﺑﻌﻀﺎﹰ ﻣﻦ ﺧﺮﳚﻲ ﻛﻠﻴﺎﺕ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻓﺘﺤﻮﺍ ﻣﻌﻬـﺪﹰﺍ‬
‫ﻟﺘﻌﻠﻴﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻓﻜﺘﺒﻮﺍ ﻋﻠﻰ ﺑﺎﺏ ﺍﳌﻌﻬﺪ )ﻣﻌﻬﺪ ﺗﻌﻠﻴﻢ ﺍﻟﻠﻘﺔ ﺍﻟﻌﺮﺑﻴﺔ( ﺑﺎﻟﻘـﺎﻑ‪.‬‬
‫ﺭﺣﻢ ﺍﷲ ﻣﻦ ﻗﺎﻝ‪:‬ﺇﺫﺍ ﻛﺎﻥ ﺭﺏ ﺍﻟﺒﻴﺖ ﺑﺎﻟﻄﺒﻞ ﺿﺎﺭﺑﺎ ‪ .‬ﻓﻼ ﺗﻠﻢ ﺍﻟـﺼﺒﻴﺎﻥ ﻓﻴـﻪ ﻋﻠـﻰ‬
‫ﺍﻟﺮﻗﺺ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﻫﻞ ﺍﻟﻠﻐﺎﺕ ﺗﻮﻓﻴﻘﻴﺔ ﺃﻡ ﻭﺿﻌﻴﺔ‬
‫ﻳﺘﺠﺎﺩﻝ ﺍﻟﺒﺎﺣﺜﻮﻥ ﻋﻦ ﺃﺻﻞ ﺍﻟﻠﻐﺔ‪ ،‬ﻫﻞ ﻫﻲ ﺗﻮﻗﻴﻔﻴﺔ ﺃﻡ ﻭﺿﻌﻴﺔ‪ ،‬ﻓﻴﺴﺘﺪﻝ ﻛﻞ‬
‫ﻓﺮﻳﻖ ﲟﺎ ﻳﺪﻋﻢ ﺑﻪ ﺣﺠﺘﻪ‪ ،‬ﻭﻣﻦ ﺃﻗﻮﻯ ﻣﺎ ﻳﺴﺘﺪﻝ ﺑﻪ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇ‪‬ﺎ ﺗﻮﻗﻴﻔﻴﺔ ﻗـﻮﻝﹸ ﺍﷲ‬
‫ﺗﻌﺎﱃ‪) :‬ﻭﻋﻠﱠﻢ ﺁﺩﻡ ﺍﻷﲰﺎﺀ ﻛﻠﻬﺎ( ﻗﺎﻟﻮﺍ‪ :‬ﻫﺬﻩ ﺍﻵﻳﺔ ﺻـﺮﳛﺔ ﰲ ﺃﻥ ﺁﺩﻡ ـ ﻋﻠﻴـﻪ‬
‫ﺍﻟﺴﻼﻡ ـ ﺗﻠﻘﱠﻰ ﻣﻦ ﺍﷲ ﺑﺎﻟﻮﺣﻲ ﻣﻌﺮﻓﺔ ﺃﲰﺎﺀ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﱂ ﻳﻜﻦ ﺁﺩﻡ ﻳﻌﺮﻓﻬﺎ ﻗﺒﻞ‬
‫ﺫﻟﻚ ﺣﱴ ﻗﻴﻞ ﻟﻪ‪ :‬ﻫﺬﺍ ﺍﻟﺸﻲﺀ‪ ،‬ﺍﲰﻪ ﻛﺬﺍ‪ ،‬ﻭﻫﺬﺍ ﺍﲰﻪ ﻛﺬﺍ ﺇﱃ ﺁﺧﺮ ﺍﳌـﺴﻤﻴﺎﺕ‪،‬‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﰲ ﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃ‪‬ﺎ ﺗﻮﻗﻴﻔﻴﺔ‪.‬‬

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‫ﻟﻜﻦ ﻗﺪ ﻳﻘﺎﻝ‪ :‬ﺇﻧﺎ ﻟﻮ ﺳﻠﱠﻤﻨﺎ ﺃﻥ ﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺗﻮﻗﻴﻔﻬﺎ ﰲ ﺗﻠﻚ ﺍﻟﻠﻐﺔ‪ ،‬ﻓﻬﻞ‬
‫ﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺁﺩﻡ ﻋ‪‬ﻠﱢﻢ‪ ‬ﺃﲰﺎﺀُ ﻛﻞ ﺷﻲﺀ ﲜﻤﻴﻊ ﺍﻟﻠﻐﺎﺕ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻟﺪﻟﻴﻞ ﺣﻴﻨﺌـﺬ‬
‫ﻣﻄﺎﺑﻘﺎﹰ ﻟﻠﻤﺪﻟﻮﻝ‪ ،‬ﻭﻫﺬﺍ ﺑﻌﻴﺪ‪ ،‬ﻭﻟﻴﺲ ﲟﺴﺘﺤﻴﻞ ﻷﻥ ﺍﷲ ﻗﺎﺩﺭ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ‪.‬‬
‫ﻭﻣﻦ ﺃﻗﻮﻯ ﻣﺎ ﻳﺴﺘﺪﻝ ﺑﻪ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇ‪‬ﺎ ﻣﻮﺍﺿﻌﺔ ﺃﻧﻨﺎ ﻧﺮﻯ ﺍﻟﻴﻮﻡ ﻟﻐﺎﺕ ﺟﺪﻳﺪﺓ‬
‫ﺗﻨﺸﺄ‪ ،‬ﻭﺃﺧﺮﻯ ﺗﻨﻘﺮﺽ‪ ،‬ﻓﻤﻦ ﻋﻠﱠﻢ ﻫﺬﻩ ﺍﻟﺸﻌﻮﺏ ﺍﳌﻌﺎﺻﺮﺓ ﻫﺬﻩ ﺍﻟﻠﻐﺎﺕ ﺍﳉﺪﻳـﺪﺓ‪،‬‬
‫ﺑﻞ ﺭﺃﻳﻨﺎ ﺃﻥ ﺍﻟﻠﻐﺔ ﺍﻟﻮﺍﺣﺪﺓ ﺗﺘﺒﺪﻝ ﻣﻦ ﺣﲔ ﻵﺧﺮ ﲝﻴﺚ ﻟﻮ ﻋ‪‬ﺮﺽ ﻋﻠﻰ ﺍﳌﺘﺄﺧﺮﻳﻦ ﻣﺎ‬
‫ﺗﻜﻠﻢ ﺑﻪ ﺃﻭﺍﺋﻠﻬﻢ ﱂ ﻳﻔﻬﻤﻮﻫﺎ‪ ،‬ﻓﻬﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﻠﻐﺎﺕ ﻣﻮﺍﻃﺄﺓ‪ ،‬ﻭﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‬
‫ﻓﺎﳌﺴﺄﻟﺔ ﻛﻤﺎ ﻗﻴﻞ‪ :‬ﻣﻔﺮﻭﺿﺔ‪ ،‬ﻭﻻ ﺃﺛﺮ ﳍﺬﺍ ﺍﻻﺧﺘﻼﻑ ﻓﻴﻬﺎ ﰲ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﻻ ﰲ ﻏﲑﻩ‪،‬‬
‫ﻭﻻ ﳝﻨﻊ ﺃﻥ ﻳﻜﻮﻥ ﺑﻌﻀ‪‬ﻬﺎ ﺗﻮﻗﻴﻔﺎﹰ ﻛﺎﻟﻮﺣﻲ ﺍﻹﳍﻲ ﻟﻸﻧﺒﻴﺎﺀ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﺍﻵﺧﺮ ﻣﻮﺍﺿﻌﺔ‬
‫ﻣﻦ ﺍﻟﺒﺸﺮ ﺑﺈﳍﺎﻡ ﻣﻦ ﺍﷲ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺭﺟﺤﻪ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻴﲏ ﺑﻘﻮﻟﻪ ‪» :‬ﻭﻗﺎﻝ‬
‫ﺃﻫﻞ ﺍﻟﺘﺤﻘﻴﻖ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﻻ ﺑﺪ ﻣﻦ ﺍﻟﺘﻮﻗﻴﻒ ﰲ ﺃﺻﻞ ﺍﻟﻠﻐﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻻﺳـﺘﺤﺎﻟﺔ‬
‫ﻭﻗﻮﻉ ﺍﻻﺻﻄﻼﺡ ﻋﻠﻰ ﺃﻭﻝ ﺍﻟﻠﻐﺎﺕ ﻣﻦ ﻏﲑ ﻣﻌﺮﻓﺔ ﻣﻦ ﺍﳌـﺼﻄﻠﺤﲔ ﺑﻌـﲔ ﻣـﺎ‬
‫ﺍﺻﻄﻠﺤﻮﺍ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﺫﺍ ﺣﺼﻞ ﺍﻟﺘﻮﻗﻴﻒ ﻋﻠﻰ ﻟﻐﺔ ﻭﺍﺣﺪﺓ ﺟﺎﺯ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎ ﺑﻌﺪﻫﺎ ﻣﻦ‬
‫ﺍﻟﻠﻐﺎﺕ ﺍﺻﻄﻼﺣﺎﹰ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﺗﻮﻗﻴﻔﺎﹰ‪ ،‬ﻭﻻ ﻳﻘﻄﻊ ﺑﺄﺣﺪﳘﺎ ﺇﻻ ﺑﺪﻻﻟﺔ«)‪.(١‬‬
‫ﻭﺳﻮﺍﺀ ﻗﻠﻨﺎ ﺗﻮﻗﻴﻔﻴﺔ ﺃﻭﻣﻮﺍﺿﻌﺔ ﻓﺈﻥ ﻫﺬﻩ ﺍﻟﻠﻐﺎﺕ ﺗﺪﻝ ﻋﻠـﻰ ﻗـﺪﺭﺓ ﺍﷲ‪،‬‬
‫ﻭﻛﻤﺎﻝ ﻗﺪﺭﺗﻪ ﰲ ﺧﻠﻖ ﻣﺎ ﻳﺸﺎﺀ‪ ،‬ﻭﺇﳚﺎﺩ ﻣﺎ ﻳﺮﻳﺪ ﻗﺎﻝ ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪»:‬ﻭﺍﻟﻨﺎﺱ ﻣﺘﻔﻘﻮﻥ‬
‫ﻋﻠﻰ ﺃﻥ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻴﻬﺎ ﺇﳍﺎﻡ‪ ‬ﻣﻦ ﺍﷲ‪ ،‬ﻭﺫﻟﻚ ﺗﻌﻠﻴﻢ ﻣﻨﻪ‪ ،‬ﺳﻮﺍﺀ ﻟﹸﻘﱢﻦ ﺁﺩﻡ ﻟﻐﺔ ﻭﺍﺣﺪﺓ‪،‬‬
‫ﺃﻭ ﲨﻴﻊ ﻟﻐﺎﺕ ﺍﻟﺒﺸﺮ‪ ،‬ﻭﺃﲰﺎﺀ ﻛﻞ ﺷﻲﺀ‪ ،‬ﺃﻭ ﺃﳍﻤﻪ ﺫﻟﻚ‪ ،‬ﺃﻭ ﺧ‪‬ﻠﻖ ﻟﻪ ﺍﻟﻘﻮﺓ ﺍﻟﻨﺎﻃﻘﺔ‬
‫«)‪.(٢‬‬

‫)‪ (١‬ﺗﺎج اﻟﻌﺮوس ﻣﻦ ﺟﻮاھﺮ اﻟﻘﺎﻣﻮس )‪(١٣ /١‬‬

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 ‫ﺛﺎﻟﺜﺎ‪ :‬ﺍﻟﻠﻐﺎﺕ ﲜﻤﻴﻌﻬﺎ ﻣﻌﺠﺰﺓ ﻛﻮﻧﻴﺔ ﺇﳍﻴﺔ‬
‫ﻭﻭﺟﻪ ﻛﻮ‪‬ﺎ ﻣﻌﺠﺰﺓ ﺇﳍﻴﺔ ﺃﻥ ﻟﻐﺎﺕ ﺍﻟﻌﺎﱂ ﻻ ﺣﺼﺮ ﳍﺎ ﻟﻜﺜﺮ‪‬ﺎ ﻣﻊ ﺃﻥ ﺍﻟﻨﺎﺱ‬
‫ﻛﻠﻬﻢ ﺗﻔﺮﻋﻮﺍ ﻣﻦ ﺁﺩﻡ ﻭﺣﻮﺍﺀ‪ ،‬ﺑﻞ ﻣﻦ ﺁﺩﻡ ﻭﺣﺪﻩ ﻛﻤﺎ ﺩﻝ ﻋﻠﻴﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪):‬ﻳﺎ ﺃﻳﻬﺎ‬
‫ﺍﻟﻨﺎﺱ ﺍﺗﻘﻮﺍ ﺭﺑﻜﻢ ﺍﻟﺬﻱ ﺧﻠﻘﻜﻢ ﻣﻦ ﻧﻔﺲ ﻭﺍﺣﺪﺓ ﻭﺟﻌﻞ ﻣﻨﻬﺎ ﺯﻭﺟﻬﺎ ﻭﺑﺚ ﻣﻨﻬﻤﺎ‬
‫ﺭﺟﺎﻻﹰ ﻛﺜﲑﺍﹰ ﻭﻧﺴﺎﺀ‪.(...‬ﻓﻤﻦ ﺃﻳﻦ ﻧﺸﺄﺕ ﻛﻞ ﺗﻠﻚ ﺍﻟﻠﻐﺎﺕ‪ ،‬ﻭﻛﻴﻒ ﺫﻟـﻚ‪ ،‬ﺑـﻞ‬
‫ﻧﺸﺎﻫﺪ ﺃﻥ ﺍﻟﻠﻐﺎﺕ ﺗﺰﺍﺩ ﻛﻞ ﻳﻮﻡ ﺗﻮﺳﻌﺎﹰ ﺣﱴ ﻗﻴﻞ ﻟﻮ ﻭ‪‬ﺿﻊ ﻭﻟﺪﺍﻥ ﰲ ﺟﺰﻳﺮﺓ ﻧﺎﺋﻴـﺔ‬
‫ﻣﻨﻘﻄﻌﺔ‪ ،‬ﻭﺗ‪‬ﺮﻛﺎ ﳊﺎﳍﻤﺎ ﻷﻧﺸﺂ ﻟﻐﺔ ﺧﺎﺻﺔ ‪‬ﻤﺎ ﻳﺘﻔﻬﻤﺎﻥ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻷﻥ ﺍﷲ ﻫﻴـﺄ‬
‫ﻟﻺﻧﺴﺎﻥ ﺧﺎﺻﻴﺔ ﻳﻘﺘﺪﺭ ‪‬ﺎ ﺇﳚﺎﺩ ﺍﻟﻠﻐﺔ ﺍﻟﱵ ﻳﺘﻔﺎﻫﻢ ‪‬ﺎ ﻣﻊ ﻏﲑﻩ ) ﻭﺍﷲ ﺃﺧﺮﺟﻜﻢ ﻣﻦ‬
‫ﺑﻄﻮﻥ ﺃﻣﻬﺎﺗﻜﻢ ﻻ ﺗﻌﻠﻤﻮﻥ ﺷﻴﺌﺎ ﻭﺟﻌﻞ ﻟﻜﻢ ﺍﻟﺴﻤﻊ ﻭﺍﻷﺑﺼﺎﺭ ﻭﺍﻷﻓﺌـﺪﺓ ﻟﻌﻠﻜـﻢ‬
‫ﺗﺸﻜﺮﻭﻥ(‪.‬‬
‫ﰒ ﺃﻟﻴﺲ ﻣﻦ ﺍﻟﻌﺠﺐ ﺃﻥ ﰲ ﻛﻞ ﻣﻦ ﺗﻠﻚ ﺍﻟﻠﻐﺎﺕ ﲨﻴﻊ‪ ‬ﻣﺎ ﻳ‪‬ﺤﺘﺎﺝ ﺇﻟﻴﻪ ﻣﻦ‬
‫ﺍﻟﺘﻌﺎﺑﲑ‪ ،‬ﻭﺍﻻﺳﺘﺨﺪﺍﻣﺎﺕ‪ ،‬ﻓﻼ ﺗﻔﺴﲑ ﻟﺬﻟﻚ ﺇﻻ ﺃﻥ ﻧﻌﺘﺮﻑ ﺑﺄﻥ ﺍﷲ ﻛﻤﺎ ﺧﻠﻖ ﺁﺩﻡ‬
‫ﻣﻦ ﻋﺪﻡ ﺃﹶﻟﹾﻬ‪‬ﻢ‪ ‬ﺫﺭﻳﺘ‪‬ﻪ ﻛﺬﻟﻚ ﺇﱃ ﺗﻠﻚ ﺍﻟﻠﻐﺎﺕ ﻣﻦ ﻏﲑ ﺳﻠﻒ‪ ،‬ﻭﺫﻟـﻚ ﻛـﺎﻑ‪ ‬ﰲ‬
‫ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﻗﺪﺭﺗﻪ ﺗﻌﺎﱃ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪) :‬ﻭﻣﻦ ﺁﻳﺎﺗـﻪ ﺧﻠـﻖ‪ ‬ﺍﻟـﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ‬
‫ﻭﺍﺧﺘﻼﻑ‪ ‬ﺃﻟﺴﻨﺘﻜﻢ ﻭﺃﻟﻮﺍﻧﻜﻢ ﺇﻥ ﰲ ﺫﻟﻚ ﻵﻳﺎﺕ ﻟﻠﻌﺎﳌﲔ(‪ .‬ﺑﻔﺘﺢ ﺍﻟﻼﻡ ﺃﻭ ﻛﺴﺮﻫﺎ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ ﰲ ﺑﻴﺎﻥ ﺗﻠﻚ ﺍﳌﻌﺠﺰﺓ ﰲ ﺍﻵﻳﺔ‪» :‬ﻭﻓﻴﻪ ﺍﺧﺘﻼﻑ ﺍﻟﻠﻐﺎﺕ ﻣـﻦ‬
‫ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺍﻟﻌﺠﻤﻴﺔ‪ ،‬ﻭﺍﻟﺘﺮﻛﻴﺔ ﻭﺍﻟﺮﻭﻣﻴﺔ ‪ ...‬ﻓﻼ ﺗﻜﺎﺩ ﺗﺮﻯ ﺃﺣﺪﺍﹰ ﺇﻻ ﻭﺃﻧﺖ ﺗ‪‬ﻔـﺮ‪‬ﻕ‬
‫ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻵﺧﺮ‪ ،‬ﻭﻟﻴﺲ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻣﻦ ﻓ‪‬ﻌﻞ ﺍﻟﻨ‪‬ﻄﻔﺔ‪ ،‬ﻭﻻ ﻣﻦ ﻓﻌﻞ ﺍﻷﺑﻮﻳﻦ‪ ،‬ﻓﻼ ﺑﺪ‬
‫ﻣﻦ ﻓﺎﻋﻞ‪ ،‬ﻓﻌ‪‬ﻠﻢ ﺃﻥ ﺍﻟﻔﺎﻋﻞ ﻫﻮ ﺍﷲ‪ ،‬ﻓﻬﺬﺍ ﻣﻦ ﺃﺩﻝ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﳌﹸﺪﺑ‪‬ﺮ ﺍﻟﺒﺎﺭﺉ «)‪.(١‬‬

‫)‪ (١‬ﺗﻔﺴﯿﺮ اﻟﻘﺮﻃﺒﻲ )‪(١٨ /١٤‬‬

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 ‫ﺭﺍﺑﻌﺎﹰ‪ :‬ﺃﳘﻴﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﻻ ﻳﺸﻚ ﺃﺣﺪ ﰲ ﺃﻥ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺗ‪‬ﻨﺰﹺﻝﹸ ﻣﻦ ﻋﻠﻮﻡ ﺍﻹﺳﻼﻡ ﻣﻨﺰﻟﺔﹶ ﺍﻟﻠﺴﺎﻥ ﻣﻦ‬
‫ﺟﻮﺍﺭﺡ ﺍﻹﻧﺴﺎﻥ ﺇﺫ ﻻ ﻃﺮﻳﻖ ﻟﻔﻬﻢ ﻋﻠﻮﻡ ﺍﻹﺳﻼﻡ ﻓﻬﻤﺎﹰ ﺻﺤﻴﺤﺎﹰ ﺇﻻ ﻣﻦ ﺧﻼﻝ ﺍﻟﻠﻐﺔ‬
‫ﺍﻟﱵ ﻧﺰﻝ ‪‬ﺎ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺗﺘﺒﲔ ﺃﳘﻴﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻦ ﺧﻼﻝ ﺍﻟﻨﻘﺎﻁ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫‪ – ١‬ﻷ‪‬ﺎ ﻟﻐﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻭﳘﺎ ﻣﺼﺪﺭﺍ ﺍﻟﺘﺸﺮﻳﻊﹺ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻓﻼ‬
‫ﻳﺼﺢ ﺍﻷﺧﺬﹸ ‪‬ﻤﺎ ﻣﻦ ﺩﻭﻥ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
‫‪ – ٢‬ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺟﺰﺀ ﻻ ﻳﺘﺠﺰﺃ ﻣﻦ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻋﻨﺼﺮ ﻫﺎﻡ ﻣﻦ ﻣﻘﻮﻣﺎﺕ‬
‫ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻋﱪ ﺍﻟﻌﺼﻮﺭ‪.‬‬
‫‪ – ٣‬ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻫﻲ ﳘﺰﺓ ﺍﻟﻮﺻﻞ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﰲ ﳐﺘﻠﻒ ﺍﻟﻘﺎﺭﺍﺕ ﺍﳌﻌﻤـﻮﺭﺓ‪،‬‬
‫ﻭﻋﺪﺩﻫﻢ ﻳﺘﺠﺎﻭﺯ ﺍﻵﻥ ﻣﻠﻴﺎﺭﺍﹰ ﻭﻧﺼﻒ ﻣﻠﻴﺎﺭ‪ ،‬ﻓﻌﻠﻰ ﻣ‪‬ﻦ‪ ‬ﻣﻦ‪ ‬ﺍﷲ ﻋﻠﻴﻪ ﻫﺬﻩ ﺍﻟﻠﻐـﺔ ﺃﻥ‬
‫ﻳﺴﻌﻰ ﻟﺘﻌﻠﻴﻤﻬﺎ ﻏﲑﻩ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺍﻟﱵ ﻫﻢ ﲝﺎﺟﺔ ﺇﻟﻴﻬﺎ ﺑﻜﻞ ﺗﺄﻛﻴﺪ‪.‬‬
‫ﲨﺎﻝ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻳﻈﻬﺮ ﰲ ﻣﻌﺮﻓﺔ ﻗﻮﺍﻋﺪﻫﺎ‬
‫ﻳﻘﺒﺢ ﺑﺎﻟﻌﺎﱂ ﺍﻟﺸﺮﻋﻲ ﺃﻥ ﻳﻠﺤﻦ ﰲ ﻛﻼﻣﻪ‪ ،‬ﻭﳜﻄﺊ ﰲ ﺗﻌﺒﲑﻩ‪ ،‬ﺑﻞ ﺇﻥ ﺫﻟـﻚ‬
‫ﻳ‪‬ﻌﺮ‪‬ﺽ ﺑﺴﻘﻮﻁ ﻫﻴﺒﺘﻪ ﺃﻣﺎﻡ ﺍﻟﻨﺎﺱ ﺇﺫﺍ ﺃﻛﺜﺮ ﻣﻦ ﺍﳋﻄﺄ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫)ﻭﻳﻌﺠﺒﲏ ﺯﻱ‪ ‬ﺍﻟﻔﱴ ﻭﲨﺎﻟﹸﻪ ‪ ...‬ﻓﻴﺴﻘﻂ ﻣﻦ ﻋ‪‬ﻴﲏ‪ ‬ﺳﺎﻋﺔﹶ ﻳﻠﺤﻦ‪(‬‬
‫ﻭﻣﻌﺮﻓﺔ ﺍﻟﻌﺎﱂ ﻣﻦ ﺍﻟﻠﻐﺔ ﲤﻜﻨﻪ ﻣﻦ ﺍﻹﺗﻴﺎﻥ ﺑﺎﻷﻟﻔﺎﻅ ﻋﻠﻰ ﻣﻘﺪﺍﺭ ﺍﳌﻌﺎﱐ ﺍﻟـﱵ‬
‫ﻳﺮﻳﺪ ﺃﺩﺍﺀﻫﺎ ﺣﱴ ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻥ ﺍﻟﻨﺎﺱ ﻣﺘﺴﺎﻭﻭﻥ ﰲ ﻓﻬـﻢ ﺍﳌﻌـﺎﱐ‪ ،‬ﻭﻟﻜﻨـﻬﻢ‬
‫ﻳﺘﻔﺎﻭﺗﻮﻥ ﰲ ﺍﻟﺘﻌﺒﲑ ﻋﻨﻬﺎ ﺑﺄﻟﻔﺎﻇﻬﻢ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﺭﺃﻳﺖ ﻟﺴﺎﻥﹶ ﺍﳌﺮﺀِ ﺭﺍﺋﺪ‪ ‬ﻋﻠﻤ‪‬ﻪ ‪ ...‬ﻭﻋﻨﻮﺍﻧ‪‬ﻪ ﻓﺎﻧﻈﺮ ﲟﺎ ﺫﺍ ﺗ‪‬ﻌﻨ‪‬ﻮﹺﻥ‬
‫ﻭﻻ ﺗﻌﺪ‪ ‬ﺇﺻﻼﺡ‪ ‬ﺍﻟﻠﺴﺎﻥ‪ ‬ﻓﺈﻧﻪ ‪ ...‬ﻳ‪‬ﺨﱪ ﻋﻤﺎ ﻋﻨﺪﻩ ﻭﻳﺒﲔ‬
‫ﻭﺍﻷﻟﻔﺎﻅ ﻫﻲ ﻣﻴﺰﺍﻥ ﺍﳌﻌﺎﱐ‪ ،‬ﻓﺈﺫﺍ ﺯﺍﺩﺕ ﺍﻷﻟﻔﺎﻅ ﻋﻠﻰ ﺍﳌﻌﺎﱐ ﺧﻔﻲ ﻣﻨـﻬﺎ‬
‫ﻣﻮﺿﻊ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻭﺇﺫﺍ ﻗﺼﺮﺕ ﺍﻷﻟﻔﺎﻅ ﻋﻦ ﺍﳌﻌﺎﱐ ﺍﳌﻄﻠﻮﺑﺔ ﱂ ﻳﺘﺤﻘﻖ ﺍﻟﻘﺼﺪ ﻣﻨـﻬﺎ‪،‬‬

‫‪٨‬‬
‫ﻗﺎﻝ ﺟﻌﻔﺮ ﺑﻦ ﳛﲕ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻹﳚﺎﺯ ﻛﺎﻓﻴﺎﹰ ﻛﺎﻥ ﺍﻹﻛﺜﺎﺭ ﻫﺬﺭﺍﹰ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ‬
‫ﺍﻟﺘﻄﻮﻳﻞ ﻭﺍﺟﺒﺎﹰ ﻛﺎﻥ ﺍﻟﺘﻘﺼﲑ ﻋﺠﺰﺍﹰ‪.‬‬
‫ﺧﺎﻣﺴﺎﹰ‪ :‬ﺃﻗﻮﺍﻝ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺃﳘﻴﺔ ﺍﻟﻠﻐﺔ‬
‫ﻭﻛﻔﻰ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺃﳘﻴﺔﹰ ﺃﻥ ﺍﷲ ﺍﺧﺘﺎﺭﻫﺎ ﻣﻦ ﺑﲔ ﻟﻐﺎﺕ ﺍﻟﻌﺎﱂ ﻟﺘﻜﻮﻥ ﻇﺮﻓﹰﺎ‬
‫ﻭﻋﺎﺀ ﻟﻜﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ‪ ،‬ﻓﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻻ ﺗـﺴﺎﻭﻳﻬﺎ ﻟﻐـﺔ ﺃﺧـﺮﻯ ﰲ‬
‫ﺍﻟﻔﺼﺎﺣﺔ ﻭﺍﻟﺒﻴﺎﻥ ﺑﺸﻬﺎﺩﺓ ﺍﷲ ﳍﺎ ﰲ ﻗﻮﻟﻪ‪) :‬ﻭﻟﻮ ﺟﻌﻠﻨﺎﻩ ﻗﺮﺁﻧﺎ ﺃﻋﺠﻤﻴﺎ ﻟﻘﺎﻟﻮﺍ ﻟـﻮ ﻻ‬
‫ﻓﺼﻠﺖ ﺁﻳﺎﺗﻪ ﺃﺃﻋﺠﻤﻲ ﻭﻋﺮﰊ( ﻭﺃﺛﲎ ﺍﷲ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ ﺑﺄﻧﻪ ﻋﺮﰊ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﺇﻧﺎ‬
‫ﺟﻌﻠﻨﺎﻩ ﻗﺮﺁﻧﺎ ﻋﺮﺑﻴﺎ ﻟﻌﻠﻜﻢ ﺗﻌﻘﻠﻮﻥ(‪ .‬ﺃﻱ ﺃﻧﻪ ﺗﻌﺎﱃ ﺃﻧﺰﻟﻪ ﺑﺄﻓﺼﺢ ﺍﻟﻠﻐﺎﺕ‪ ،‬ﻭﺃﺑﻴﻨـﻬﺎ‬
‫ﻭﺃﻭﺿﺤﻬﺎ ﻟﻴﺴﻬﻞ ﻓﻬﻤﻪ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ﻭﻛﺬﻟﻚ ﺃﻧﺰﻟﻨﺎﻩ ﻗﺮﺁﻧﺎ ﻋﺮﺑﻴﺎ(‪.‬‬
‫ﻭﻗﺪ ﺃﻭﺻﻰ ﺃﺋﻤﺔ ﺍﻹﺳﻼﻡ ﻋﱪ ﺍﻟﻌﺼﻮﺭ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻣﻦ ﺫﻟـﻚ‬
‫ﻗﻮﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪» :‬ﺗﻌﻠﻤﻮﺍ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻓﺈ‪‬ﺎ ﻣﻦ ﺩﻳﻨﻜﻢ «)‪ .(١‬ﻭﻛﺘﺐ ﻋﻤـﺮ‬
‫ﺑﻦ ﺍﳋﻄﺎﺏ ﺇﱃ ﺃﰊ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪» :‬ﺃﻣﺎ ﺑﻌـﺪ ‪:‬ﻓﺘﻔﻘﻬـﻮﺍ ﰲ‬
‫ﺍﻟﺴﻨﺔ‪ ،‬ﻭﺗﻔﻘﻬﻮﺍ ﰲ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺃﹶﻋ‪‬ﺮﹺﺑ‪‬ﻮﺍ ﺍﻟﻘﺮﺁﻥ؛ ﻓﺈﻧﻪ ﻋﺮﰊ«‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﷲ‪» :‬ﻻ ﺃﹸﻭﺗ‪‬ﻰ ﺑﺮﺟﻞ ﻏﲑ ﻋﺎﱂ ﺑﻠﻐﺔ ﺍﻟﻌﺮﺏ ﻳ‪‬ﻔﺴ‪‬ﺮ‬
‫)‪(٢‬‬
‫ﻛﺘﺎﺏ ﺍﷲ ﺇﻻ ﺟﻌﻠﺘﻪ ﻧﻜﺎﻻﹰ«‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪» :‬ﻻ ﻳ‪‬ﻌﻠﹶﻢ ﻣ‪‬ﻦ ﺇﻳﻀﺎﺡ ﺟ‪‬ﻤﻞ ﻋﻠﻢﹺ ﺍﻟﻜﺘﺎﺏﹺ ﺃﺣﺪ‪ ‬ﺟ‪‬ﻬﹺﻞﹶ ﺳﻌﺔﹶ‬
‫ﻟﺴﺎﻥ‪ ‬ﺍﻟﻌﺮﺏﹺ‪ ،‬ﻭﻛﺜﺮﺓﹶ ﻭﺟﻮﻫﻪ‪ ،‬ﻭﲨﺎﻉ‪ ‬ﻣﻌﺎﻧﻴﻪ ﻭﺗﻔﺮ‪‬ﻗﹶﻬﺎ‪ ،‬ﻭﻣﻦ ﻋ‪‬ﻠﻤﻪ ﺍﻧﺘﻔـﺖ‪ ‬ﻋﻨـﻪ‬
‫ﺍﻟﺸ‪‬ﺒ‪‬ﻪ‪ ‬ﺍﻟﱵ ﺩﺧﻠﺖ‪ ‬ﻋﻠﻰ ﻣﻦ ﺟ‪‬ﻬﹺﻞ ﻟﺴﺎﻧ‪‬ﻬﺎ«)‪.(٣‬‬
‫ﻭﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ‪» :‬ﺇﻥ ﺍﷲ ﳌﺎ ﺃﻧﺰﻝ ﻛﺘﺎﺑﻪ ﺑﺎﻟﻠـﺴﺎﻥ‬
‫ﺍﻟﻌﺮﰊ‪ ،‬ﻭﺟﻌﻞ ﺭﺳﻮﻟﻪ ﻣﺒﻠﻐﺎﹰ ﻋﻨﻪ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳊﻜﻤﺔ ﺑﻠﺴﺎﻧﻪ ﺍﻟﻌﺮﰊ‪ ،‬ﻭﺟﻌﻞ ﺍﻟﺴﺎﺑﻘﲔ‬

‫)‪ (١‬رواه ﺳﻌﯿﺪ ﺑﻦ ﻣﻨﺼﻮر واﺑﻦ أﺑﻲ ﺷﯿﺒﺔ‪.‬‬

‫‪٩‬‬
‫ﺇﱃ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻣﺘﻜﻠﻤﲔ ﺑﻪ‪ ،‬ﻭﱂ ﻳﻜﻦ ﺳﺒﻴﻞ ﺇﱃ ﺿﺒﻂ ﺍﻟﺪﻳﻦ ﻭﻣﻌﺮﻓﺘﻪ ﺇﻻ ﺑـﻀﺒﻂ‬
‫)‪(١‬‬
‫ﻫﺬﺍ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﺻﺎﺭﺕ ﻣﻌﺮﻓﺘﻪ ﻣﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺃﻗﺮﺏ ﺇﱃ ﺇﻗﺎﻣﺔ ﺷﻌﺎﺋﺮ ﺍﻟﺪﻳﻦ «‬
‫ﻭﻗﺎﻝ ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ‪» :‬ﳌﺎ ﻛﺎﻥ ﺍﳌﺮﺟﻊ ﰲ ﻣﻌﺮﻓـﺔ ﺷـﺮﻋﻨﺎ ﺇﱃ ﺍﻟﻘـﺮﺁﻥ‬
‫ﻭﺍﻷﺧﺒﺎﺭ‪ ،‬ﻭﳘﺎ ﻭﺍﺭﺩﺍﻥ ﺑﻠﻐﺔ ﺍﻟﻌﺮﺏ؛ ﻛﺎﻥ ﺍﻟﻌﻠﻢ ﺑﺸﺮﻋﻨﺎ ﻣﻮﻗﻮﻓﺎﹰ ﻋﻠﻰ ﺍﻟﻌﻠﻢ ‪‬ﺎ‪ ،‬ﻭﻣﺎ‬
‫ﻻ ﻳﺘﻢ ﺍﻟﻮﺍﺟﺐ ﺍﳌﻄﻠﻖ ﺇﻻ ﺑﻪ‪ ،‬ﻭﻛﺎﻥ ﻣﻘﺪﻭﺭﺍﹰ ﻟﻠﻤﻜﻠﻒ؛ ﻓﻬﻮ ﻭﺍﺟﺐ«)‪.(٢‬‬
‫ﻭﻷﳘﻴﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺣﻴﺎﺓ ﺍﳌﺴﻠﻢ ﻛﺎﻥ ﺍﻷﻭﺍﺋﻞ ﰲ ﺻﺪﺭ ﺍﻹﺳﻼﻡ ﻳﻌﺘﻨﻮﻥ‬
‫ﺑﺄﻭﻻﺩﻫﻢ ﰲ ﺑﺪﺍﻳﺔ ﺍﻟﻄﻠﺐ ﺑﺘﻌﻠﻴﻤﻬﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﻔﻨﻮ‪‬ﺎ‪ ،‬ﻓﻜﺎﻥ ﺍﻟﻮﺍﺣﺪ ﻣﻨﻬﻢ ﻳﺮﺳﻞ‬
‫ﻭﻟﺪﻩ ﺇﱃ ﺍﻟﺒﺎﺩﻳﺔ ﻟﺘﻠﻘﻲ ﺍﻟﻠﻐﺔ ﻋﻦ ﺃﻫﻠﻬﺎ ﻭﺃﺧﺬﻫﺎ ﻣﻦ ﻣﻌﻴﻨﻬﺎ ﺍﻟﺼﺎﰲ ﳑﻦ ﻳﺘﻜﻠﻢ ‪‬ـﺎ‬
‫ﺳﻠﻴﻘﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﻗﺪ ﻗﻀﻰ ﺑﺎﻛﻮﺭﺓ ﺣﻴﺎﺗﻪ ﰲ ﺍﻟﺒﺎﺩﻳﺔ ﰲ ﻗﺒﻴﻠﺔ ﻫﺬﻳﻞ ﲟﺎ‬
‫ﻳﺰﻳﺪ ﻋﻠﻰ ﻋﺸﺮ ﺳﻨﻮﺍﺕ ﻋﻠﻰ ﻣﺎ ﻗﻴﻞ ﺣﱴ ﺻﺎﺭ ﺍﻟﺸﺎﻓﻌﻲ ﻣﺮﺟﻌﺎﹰ ﻷﻫـﻞ ﺍﻟﻠﻐـﺔ ﰲ‬
‫ﺃﺷﻌﺎﺭﻫﺎ ﻭﻣﻔﺮﺩﺍ‪‬ﺎ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪» :‬ﺧﺮﺟﺖ ﻣﻦ ﻣﻜﺔ‪ ،‬ﻓﻠﺰﻣﺖ ﻫﺬﻳﻼﹰ ﰲ ﺍﻟﺒﺎﺩﻳـﺔ‬
‫ﺃﺗﻌﻠﻢ ﻛﻼﻣﻬﺎ‪ ،‬ﻭﺁﺧﺬ ﺑﻠﻐﺘﻬﺎ‪ ،‬ﻭﻛﺎﻧﺖ ﺃﻓﺼﺢ ﺍﻟﻌﺮﺏ‪ ،‬ﻓﻠﻤﺎ ﺭﺟﻌـﺖ‪ ‬ﺇﱃ ﻣﻜـﺔ‬
‫ﺟﻌﻠﺖ‪ ‬ﺃﻧﺸﺪ ﺍﻷﺷﻌﺎﺭ‪ ،‬ﻭﺃﺫﻛﺮ ﺃﻳﺎﻡ ﺍﻟﻨﺎﺱ«)‪.(٣‬‬
‫ﻳﻘﻮﻝ ﺍﻷﺻﻤﻌﻲ ﺃﺣﺪ ﺃﻋﻤﺪﺓ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ " :‬ﺻﺤﺤﺖ ﺃﺷﻌﺎﺭ ﻫﺬﻳﻞ ﻋﻠﻰ‬
‫ﻓﱴ ﻣﻦ ﻗﺮﻳﺶ‪ ،‬ﻳﻘﺎﻝ ﻟﻪ ﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺍﻟﺸﺎﻓﻌﻲ«‪.‬‬
‫ﺳﺎﺩﺳﺎﹰ‪ :‬ﺣﻜﻢ ﺗﻌﻠﱡﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﻳﺮﻯ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﺃﻥ ﺗﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﺟﺐ‪ ‬ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﻛﻮﺟﻮﺏ‬
‫ﺗ‪‬ﻌﻠﱡﻢﹺ ﺃﺣﻜﺎﻡ ﺍﻟﺼﻼﺓ ﻭﻏﲑﻫﺎ ﻣﻦ ﻓﺮﻭﺽ ﺍﻷﻋﻴﺎﻥ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪» :‬ﻓﻌﻠﻰ ﻛﻞ ﻣﺴﻠﻢ‬
‫ﺃﻥ ﻳﺘﻌﻠﻢ ﻣﻦ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻣﺎ ﺑﻠﻐﻪ ﺟﻬﺪ‪‬ﻩ ﺣﱴ ﻳﺸﻬﺪ ﺑﻪ ﺃﻥ ﻻ ﺇﻟـﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﺃﻥ‬
‫ﳏﻤﺪﺍﹰ ﻋﺒﺪ‪‬ﻩ ﻭﺭﺳﻮﻟﹸﻪ‪ ،‬ﻭﻳﺘﻠﻮ ﺑﻪ ﻛﺘﺎﺏ ﺍﷲ‪ ،‬ﻭﻳﻨﻄﻖ ﺑﺎﻟﺬﻛﺮ ﻓﻴﻤﺎ ﺍﻓﺘ‪‬ﺮﺽ ﻋﻠﻴﻪ ﻣـﻦ‬

‫)‪ (١‬اﻗﺘﻀﺎء اﻟﺼﺮاط اﻟﻤﺴﺘﻘﯿﻢ ) ‪.(٢٠٧‬‬

‫‪١٠‬‬
‫ﺍﻟﺘﻜﺒﲑ‪ ،‬ﻭﺃﹸﻣ‪‬ﺮ‪ ‬ﺑﻪ ﻣﻦ ﺍﻟﺘﺴﺒﻴﺢ‪ ،‬ﻭﺍﻟﺘﺸﻬﺪ ﻭﻏﲑ ﺫﻟﻚ‪ ...،‬ﻛﻤﺎ ﻋﻠﻴﻪ ﻳﺘﻌﻠﻢ ﺍﻟـﺼﻼ ﹶﺓ‬
‫ﻭﺍﻟﺬﻛﺮ‪ ‬ﻓﻴﻬﺎ‪ ،‬ﻭﻳﺄﰐ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﻣﺎ ﺃﻣﺮ ﺑﺈﺗﻴﺎﻧﻪ‪ ،‬ﻭﻳﺘﻮﺟﻪ ﳌﺎ ﻭ‪‬ﺟ‪‬ﻪ ﻟﻪ‪ ،‬ﻭﻳﻜﻮﻥ ﺗﺒﻌﺎﹰ ﻓﻴﻤﺎ‬
‫ﺍﻓﺘ‪‬ﺮﺽ ﻋﻠﻴﻪ ﻭﻧ‪‬ﺪﺏ ﺇﻟﻴﻪ ﻻ ﻣﺘﺒﻮﻋﺎﹰ«)‪.(١‬‬
‫ﻗﻠﺖ‪ :‬ﻭﻫﺬﺍ ﺇﺩﺭﺍﻙ ﻋﻤﻴﻖ ﻷﳘﻴﺔ ﺍﻟﻠﻐﺔ ﻭﺩﻭﺭﻫﺎ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﻻ ﻳﻜﺎﺩ‬
‫ﻳ‪‬ﻨﻘﻞ ﻋﻦ ﺃﺣﺪ‪ ‬ﻣﻦ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﻣﺜﻞ ﻫﺬﺍ ﻧﺎﻫﻴﻚ ﻋﻦ ﺃﺋﻤﺔ ﺍﻟﻔﻘﻪ‪ ،‬ﻗﺎﻝ ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ‪:‬‬
‫»ﻷﻥ ﺍﻟﺸﺮﻳﻌﺔ ﻋﺮﺑﻴﺔ ﻭﻻ ﺳﺒﻴﻞ ﺇﱃ ﻓﻬﻤﻬﺎ ﺇﻻ ﺑﻔﻬﻢ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ‪ ،‬ﻭﻣـﺎ ﻻ ﻳـﺘﻢ‬
‫ﺍﻟﻮﺍﺟﺐ ﺇﻻ ﺑﻪ ﻓﻬﻮ ﻭﺍﺟﺐ «)‪.(٢‬‬
‫ﻭﻷﳘﻴﺔ ﺍﻟﻠﻐﺔ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺟ‪‬ﻌ‪‬ﻞ ﻋﻠﻤﺎﺀ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻣﻦ ﺷﺮﻭﻁ ﺍ‪‬ﺘﻬـﺪ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻋﺎﳌﺎﹰ ﺑﺄﺳﺮﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻻ ﺑ‪‬ﺪ‪ ‬ﻣﻦ ﻣﻌﺮﻓﺔ ﺍﻟﺘﺼﺮﻳﻒ ﻭﺍﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ‪.‬‬
‫ﺳﺎﺑﻌﺎﹰ‪ :‬ﳑﻴﺰﺍﺕ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‬
‫‪١‬ـ ﺇﻥ ﻛﻞ ﺃﻣﺔ ﻗﺪ ﺃﻋﻄﺎﻫﺎ ﺍﷲ ﻣﻴﺰﺓ ﲣﺘﺺ ‪‬ﺎ‪ ،‬ﻭﺗ‪‬ﻌﺮ‪‬ﻑ ‪‬ﺎ ﺑﲔ ﺍﻷﻣﻢ‪ ،‬ﻭﺗﺘﻘﻨـﻬﺎ‬
‫ﺃﻛﺜﺮ ﻣﻦ ﻏﲑﻫﺎ‪ ،‬ﺇﺫﻥ ﺍﳌﻴﺰﺓ ﺍﻟﱵ ﺃﻋﻄﻴﺖ ﺍﻟﻌﺮﺏ ﻣﻦ ﺑﲔ ﺍﻷﻣﻢ ﻫﻲ ﺍﻟﻔﺼﺎﺣﺔ ﻭﺍﻟﺒﻴﺎﻥ‬
‫ﻭﺍﻟﺒﻼﻏﺔ‪ ،‬ﻭﻗﺪ ﻛﺎﻧﻮﺍ ﻳﺘﺒﺎﻫﻮﻥ ‪‬ﺎ‪ ،‬ﻭﺑﺬﻟﻚ ﻓﺎﻗﻮﺍ ﻓﻴﻬﺎ ﺣﻘﺎﹰ ﻋﻠﻰ ﻏﲑﻫﻢ ﻣﻦ ﺍﻷﻣﻢ‪.‬‬
‫‪٢‬ـ ﲤﺘﺎﺯ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻋﻠﻰ ﻏﲑﻫﺎ ﻣﻦ ﻟﻐﺎﺕ ﺍﻟﻌﺎﱂ ﺑﻘﻮ‪‬ﺎ ﻭﻓﺼﺎﺣﺘﻬﺎ ﻭﺑﻼﻏﺘـﻬﺎ‬
‫ﻭﻛﺜﺮ ﺍﺷﺘﻘﺎﻗﺎ‪‬ﺎ ﳑﺎ ﻻ ﻳﺘﻮﻓﺮ ﰲ ﺃﻱ ﻟﻐﺔ ﺃﺧﺮﻯ ﻏﲑﻫﺎ‪ ،‬ﻓﻠﻨﺄﺧـﺬ ﻣﺜـﺎﻻ ﺑﻜﻠﻤـﺔ‬
‫)ﺿﺮﺏ( ﺇﱃ ﻛﻢ ﺗﺘﺼﺮﻑ )ﺿ‪‬ﺮ‪‬ﺏ‪ ،‬ﻳ‪‬ﻀﺮﹺﺏ‪ ،‬ﺍﺿﺮﺏ‪ ،‬ﺿﺮﺑﺎﹰ‪ ،‬ﺿ‪‬ﺎﺭﺏ‪ ،‬ﻣ‪‬ـﻀﺎﺭﹺﺏ‪،‬‬
‫ﺗ‪‬ﻀﺎﺭ‪‬ﺏ‪ ،‬ﻣﺘﻀﺎﺭﺏ‪ ،‬ﻣ‪‬ﻀﺮﻭﺏ‪ ،‬ﺿﺮ‪‬ﺍﺏ‪ .(‬ﻫﺬﺍ ﻛﻠﻪ ﰲ ﻛﻠﻤﺔ ﻭﺍﺣﺪﺓ‪.‬‬
‫‪ ٣‬ـ ﺃﻛﱪ ﻣﻌﺠﺰﺓ ﺃﻋﻄﻴﺖ ﻟﻠﺮﺳﻮﻝ ﻛﺎﻧﺖ ﻫﻲ ﻣﻌﺠﺰﺓ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﳋﺎﻟﺪﺓ ﺇﱃ‬
‫ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻓﺘﺤﺪ‪‬ﻯ ﺍﷲ ‪‬ﺎ ﺍﻟﻌﺮﺏ ﻣﻦ ﺟﻨﺲ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﺘﻘﻨﻮﻧﻪ ﻭﻳﺘﻤﻴﺰﻭﻥ ﻷﻥ ﺍﷲ‬
‫ﻟﻮ ﲢﺪﺍﻫﻢ ﺑﻐﲑﻫﺎ ﳑﺎ ﻻ ﻳﻌﺮﻓﻮﻥ ﻟﻜﺎﻧﻮﺍ ﻣﺴﺘﺴﻠﻤﲔ ﻓﻮﺭﺍﹰ‪ ،‬ﻭﱂ ﻳﺮﻭﺍ ﰲ ﻋﺠﺰﻫﻢ ﻋﻦ‬
‫ﺫﻟﻚ ﺃﻱ ﻏﻀﺎﺿﺔ ﰲ ﺣﻘﻬﻢ ﻷﻥ ﺍﻟﺘﺤﺪﻱ ﻭﻗﻊ ﻋﻠﻰ ﻣﺎ ﻻ ﻳﻌﺮﻓﻮﻧﻪ ﲞﻼﻑ ﺍﻟﺘﺤﺪﻱ‬

‫)‪ ( ١‬ﺍﻟﺮﺳﺎﻟﺔ ) ﺹ ‪.(١٢٤‬‬

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‫ﻓﻴﻤﺎ ﲤﻴﺰﻭﺍ ﺑﻪ ﻋﻦ ﺍﻷﻣﻢ‪ ،‬ﻭﺃﺗﻘﻨﻮﻩ ﺃﳝﺎ ﺇﺗﻘﺎﻥ‪ ،‬ﰒ ﻳﻘﻊ ﺍﻟﺘﺤﺪﻱ ﺑـﺬﻟﻚ‪ ،‬ﻭﱂ ﻳﻘـﻒ‬
‫ﺍﻷﻣﺮ ﻋﻨﺪ ﻫﺬﺍ ﺍﳊﺪﻱ ﺑﻞ ﻃﹸﻠﺐ ﻣﻨﻬﻢ ﺃﻥ ﻳﺴﺘﻌﻴﻨﻮﺍ ﲟﻦ ﺷـﺎﺀﻭﺍ ﻟﻺﺗﻴـﺎﻥ ﲟﺜﻠـﻪ‪،‬‬
‫ﻓﻴﻌﺠﺰﻭﻥ ﻋﻨﻪ ﲨﻴﻌﺎﹰ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪) :‬ﻗﻞ ﻟﺌﻦ ﺍﺟﺘﻤﻌﺖ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ﻋﻠﻰ ﺃﻥ ﻳـﺄﺗﻮﺍ‬
‫ﲟﺜﻞ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻻ ﻳﺄﺗﻮﻥ ﲟﺜﻠﻪ ﻭﻟﻮ ﻛﺎﻥ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ ﻇﻬﲑﺍ( ﰒ ﻧﺰﻝ ﺍﻟﺘﺤﺪﻱ ﺇﱃ‬
‫ﻋﺸﺮ ﺳﻮﺭ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﰒ ﺇﱃ ﺳﻮﺭﺓ ﻣﻨﻪ‪ ،‬ﻭﻻ ﻳﺰﺍﻝ ﺍﻟﺘﺤﺪﻱ ﻗﺎﺋﻤﺎﹰ ﺇﱃ ﻳﻮﻣﻨـﺎ‪ ،‬ﻭﱂ‬
‫ﳚﺮﺅ ﺃﺣﺪ ﲟﻌﺎﺭﺿﺘﻪ‪.‬‬
‫ﺍﻟﺸﻌﺐ ﺍﻟﺼﻮﻣﺎﱄ ﻭﺛﻴﻖ ﺍﻟﺼﻠﺔ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻦ ﻗﺪﱘ ﺍﻟﺰﻣﺎﻥ‬
‫ﻛﺎﻧﺖ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻗﺒﻞ ﻛﺘﺎﺑﺔ ﺍﻟﻠﻐﺔ ﺍﻟﺼﻮﻣﺎﻟﻴﺔ ﻣﻦ ﺍﻟﻠﻐﺎﺕ ﺍﻟﺮﲰﻴﺔ ﺍﳌﻌﻤﻮﻝ‬
‫‪‬ﺎ ﰲ ﺍﻟﺒﻠﺪ‪ ،‬ﺑﻞ ﻭﺃﻛﺜﺮ‪‬ﻫﺎ ﺍﺳﺘﺨﺪﺍﻣﺎﹰ ﻟﻠﻤﻜﺎﺗﺒﺎﺕ ﺑﲔ ﺍﻟﺸﻌﺐ ﰲ ﺣـﲔ ﺃﻥ ﺍﻟﻠﻐـﺔ‬
‫ﺍﻹﻳﻄﺎﻟﻴﺔ ﻭﺍﻹﳒﻠﻴﺰﻳﺔ ﻛﺎﻧﺘﺎ ﳏﺼﻮﺭﺗﲔ ﰲ ﻃﺒﻘﺎﺕ ﻣﻌﻴﻨﺔ ﻣﻦ ﺍﻟﺸﻌﺐ‪.‬‬
‫ﻭﻣﻦ ﱂ ﻳﻜﻦ ﻣﻦ ﺍﻟﺸﻌﺐ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﺃﻛﺘﺐ ﺍﳋﻄﺎﺑﺎﺕ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻛـﺎﻥ‬
‫ﻳﻜﺘﺒﻬﺎ ﺑﺎﻟﻠﻐﺔ ﺍﻟﺼﻮﻣﺎﻟﻴﺔ ﻟﻜﻦ ﲝﺮﻭﻑ ﻋﺮﺑﻴﺔ ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﺍﻟﻠﻐـﺔ ﺍﻷﺭﺩﻧﻴـﺔ‬
‫ﻭﺍﻟﻔﺎﺭﺳﻴﺔ‪ ،‬ﻭﺃﻧﺎ ﻗﺪ ﻗﺮﺃﺕ ﻭﺛﺎﺋﻖ ﻓﻴﻬﺎ ﺧﻄﺎﺑﺎﺕ ﳏﺮﺭﺓ ﺑﻠﻐـﺔ ﺻـﻮﻣﺎﻟﻴﺔ ﻣﻜﺘﻮﺑـﺔ‬
‫ﲝﺮﻭﻑ ﻋﺮﺑﻴﺔ‪.‬‬
‫ﻛﺎﻧﺖ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺗﺸﺘﻬﺮ ﺑﲔ ﻃﺎﺋﻔﺘﲔ ﻣﻦ ﺍﻟﺸﻌﺐ‬
‫‪١‬ـ ﺍﻟﻄﺒﻘﺔ ﺍﳌﺜﻘﻔﺔ ﺇﺫ ﻛﺎﻧﺖ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺗ‪‬ﺪﺭ‪‬ﺱ ﰲ ﺍﳌﺮﺣﻠﺔ ﺍﻻﺑﺘﺪﺍﺋﻴﺔ ﺣﱴ ﺃﻳـﺎﻡ‬
‫ﺍﻻﺣﺘﻼﻝ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﳌﺪﺍﺭﺱ ﺑﻄﺮﻳﻘﺔ ﺳﻠﻴﻤﺔ‪ ،‬ﻓﻜﺎﻥ ﺍﻟﻄﻼﺏ ﰲ ﺍﳌﺮﺣﻠﺔ ﺍﻻﺑﺘﺪﺍﺋﻴﺔ‬
‫ﻳﺘﻘﻨﻮ‪‬ﺎ ﲢﺪﺛﺎﹰ ﻭﻛﺘﺎﺑﺔﹰ‪ ،‬ﰒ ﺑﻌﺪ ﺫﻟﻚ ﻳﺘﺤﻮﻝ ﺍﻟﻄﻼﺏ ﺇﱃ ﺍﻟﻠﻐﺎﺕ ﺍﻷﺧﺮﻯ ﰲ ﺍﳌﺮﺍﺣﻞ‬
‫ﺍﳌﺘﻘﺪﻣﺔ ﺇﻥ ﺷﺎﺀ‪.‬‬
‫‪٢‬ـ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﻟﻌﻠﻤﺎﺀ ﻓﻘﺪ ﻛﺎﻧﻮﺍ ﻳ‪‬ﺪ‪‬ﺭ‪‬ﺳﻮﻥ ﻭﻳ‪‬ﺪ‪‬ﺭ‪‬ﺳﻮﻥ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﲟﺨﺘﻠﻒ‬
‫ﻓﻨﻮ‪‬ﺎ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻓﺒﻌﺪ ﻓﻬﻤﻬﻢ ﳍﺎ ﻛﺎﻧﻮﺍ ﻳﻨﻘﻠﻮ‪‬ﺎ ﺇﱃ ﺍﻟﺸﻌﺐ ﺑﺎﻟﻠﻐﺔ ﺍﻟﺼﻮﻣﺎﻟﻴﺔ‪.‬‬

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 ‫ﻛﺘﺎﺑﺔ ﺍﻟﻠﻐﺔ ﺍﻟﺼﻮﻣﺎﻟﻴﺔ‬
‫ﰲ ﻋﺎﻡ )‪١٩٧٢‬ﻡ( ﺻﺪﺭ ﻣﺮﺳﻮﻡ ﻣﻦ ﺍ‪‬ﻠﺲ ﺍﻷﻋﻠﻰ ﻟﻠﺜﻮﺭﺓ ﰲ ﻛﺘﺎﺑﺔ ﺍﻟﻠﻐﺔ‬
‫ﺍﻟﺼﻮﻣﺎﻟﻴﺔ‪ ،‬ﻭﰲ ﻋﺎﻡ )‪ (١٩٧٣‬ﺍﻋﺘ‪‬ﻤﺪﺕ ﺍﻟﻠﻐﺔ ﺍﻟﺼﻮﻣﺎﻟﻴﺔ ﻟﻐﺔ ﺭﲰﻴﺔ‪ ،‬ﻭﺃﹸﻟﺰﹺﻡ‪ ‬ﺍﳉﻤﻴﻊ‪‬‬
‫ﺑﺎﺳﺘﺨﺪﺍﻣﻬﺎ ﰲ ﺍﻟﺪﻭﺍﺋﺮ ﺍﳊﻜﻮﻣﻴﺔ‪ ،‬ﻭﺃﻥ ﺗﻜﻮﻥ ﻟﻐﺔ ﺍﻟﺪﺭﺍﺳﺔ ﰲ ﺍﳌﺪﺍﺭﺱ‪ ،‬ﻭﺍﳌﻌﺎﻫـﺪ‬
‫ﻭﺍﳉﺎﻣﻌﺎﺕ‪ ،‬ﻭﺑﺬﻟﻚ ﻓﻘﺪﺕ ﺍﻟﻠﻐﺔﹸ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻏﲑ‪‬ﻫﺎ ﻣﻦ ﺍﻟﻠﻐﺎﺕ ﺍﻷﺧﺮﻯ ﺃﳘﻴﺘ‪‬ﻬـﺎ ﰲ‬
‫ﺍﻟﺼﻮﻣﺎﻝ ﺇﻻ ﺃﻥ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﻘﻴﺖ ﺭﺍﺳﺨﺔ ﻋﻨﺪ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺩﺭﺍﺳﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ‬
‫ﰲ ﺍﳊﻠﻘﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﰲ ﺍﳌﺴﺎﺟﺪ‪.‬‬
‫ﺑﻌﺪ ﺳﻘﻮﻁ ﺍﳊﻜﻮﻣﺔ ﺍﳌﺮﻛﺰﻳﺔ ﻋﺎﻡ ‪١٩٩١‬ﻡ‪.‬‬
‫‪‬ﻀﺖ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﻌﺪ ﺳﻘﻮﻁ ﺍﳊﻜﻮﻣﺔ ﺍﳌﺮﻛﺰﻳﺔ ﻣﻦ ﺟﺪﻳﺪ‪ ،‬ﻭﱂ ﻳﻜـﻦ‬
‫ﰲ ﺍﻟﺒﻠﺪ ﻛﻮﺍﺩﺭ ﻋﻠﻤﻴﺔ ﻏﲑ ﻛﻮﺍﺩﺭ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻷﻥ ﺃﺻﺤﺎﺏ ﺍﻟﻠﻐﺎﺕ ﺍﻷﺟﻨﺒﻴﺔ ﻣﻦ‬
‫ﺍﻟﺸﻌﺐ ﺗﺮﻙ ﻣﻌﻈﻤﻬﻢ ﺍﻟﺒﻠﺪ‪ ،‬ﻭﻫﺎﺟﺮﻭﺍ ﺇﱃ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻷﺧﺮﻯ ﲝﺜﺎﹰ ﻋﻦ ﻣﻌﻴﺸﺔ ﺃﻓﻀﻞ‪،‬‬
‫ﻭﺑﻘﻲ ﺍﻟﺪﻋﺎﺓ ﻭﺍﳌﺼﻠﺤﻮﻥ‪ ،‬ﻓﺄﻧﺸﺄﻭﺍ ﻣﺪﺍﺭﺱ ﺃﻫﻠﻴﺔ ﻣﻦ ﺍﻻﺑﺘﺪﺍﺋﻴﺔ ﺇﱃ ﺍﻟﺜﺎﻧﻮﻳﺔ ﲜﻬﻮﺩ‬
‫ﻓﺮﺩﻳﺔ ﺑﺎﻋﺘﻤﺎﺩ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻐﺔ ﺍﻟﺘﺪﺭﻳﺲ ﻟﺘﻮﻓﺮ ﻛﻮﺍﺩﺭ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺍﻟﺘﺪﺭﻳﺲ ﰲ ﺍﻟﺒﻠﺪ‬
‫ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﲣﺮ‪‬ﺟﻮﺍ ﰲ ﺍﳉﺎﻣﻌﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺮﰊ‪ ،‬ﻭﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺍﻧﺘـﺸﺮﺕ‬
‫ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﲔ ﺍﻟﻄﻼﺏ ﰲ ﺍﳌﺪﺍﺭﺱ‪ ،‬ﻭﺍﳉﺎﻣﻌﺎﺕ‪ ،‬ﻭﻛﻠﻬﺎ ﺃﻫﻠﻴﺔ‪ ،‬ﻭﻟﻮ ﺍﺳـﺘﻤﺮﺕ‬
‫ﺍﻟﻮﺿﻊ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﻟﺘﻌﺮ‪‬ﺏ ﺍﻟﺸﻌﺐ ﺑﺮﻣﺘﻪ ﻟﻐﺔﹰ‪.‬‬
‫ﺗ‪‬ﺤﺴ‪‬ﻦ ﺍﻟﻮﺿﻊ ﺍﻷﻣﲏ ﰲ ﺍﻟﺼﻮﻣﺎﻝ‬
‫ﺑﻌﺪ ﲢﺴﻦ ﺍﻟﻮﺿﻊ ﺍﻷﻣﲏ ﰲ ﺍﻟﺼﻮﻣﺎﻝ ﻧﺴﺒﻴﺎﹰ ﻋﺎﺩﺕ‪ ‬ﺍﻟﻠﻐـﺎﺕ‪ ‬ﺍﻷﺧـﺮﻯ‬
‫ﻭﺧﺎﺻﺔ ﺍﻟﻠﻐﺔ ﺍﻹﳒﻠﻴﺰﻳﺔ ﺑﻘﻮﺓ‪ ،‬ﻓﺰ‪‬ﺣﺰﹺﺣﺖ‪ ‬ﺍﻟﻠﻐﺔﹸ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻦ ﺻﺪﺍﺭ‪‬ﺎ‪ ،‬ﻭﺍﻟـﺴﺒﺐ ﰲ‬
‫ﺫﻟﻚ ﻳﻌﻮﺩ ﺇﱃ ﺃﻥ ﺍﻟﻄﻼﺏ ﰲ ﺍﻟﺼﻮﻣﺎﻝ ﺣﲔ ﺧﺮﺟـﻮﺍ ﳌﻮﺍﺻـﻠﺔ ﺩﺭﺍﺳـﺘﻬﻢ ﰲ‬
‫ﺍﳉﺎﻣﻌﺎﺕ ﺧﺎﺭﺝ ﺍﻟﺒﻼﺩ‪ ،‬ﻭﺟﺪﻭﺍ ﺃﻥ ﻣﻌﻈﻢ ﺍﳉﺎﻣﻌﺎﺕ ﺗﻌﺘﻤﺪ ﻋﻠﻰ ﺍﻟﻠﻐﺔ ﺍﻹﳒﻠﻴﺰﻳﺔ‪،‬‬
‫ﻻ ﺳﻴﻤﺎ ﺍﻟﺘﺨﺼﺼﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻓﺘﻠﺒﻴﺔ ﻟﺮﻏﺒﺔ ﻫﺆﻻﺀ ﺍﻟﻄﻼﺏ ﺃﻧـﺸﺌﺖ ﻣـﺪﺍﺭﺱ ﰲ‬

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‫ﺍﻟﺼﻮﻣﺎﻝ ﺑﺎﻟﻠﻐﺔ ﺍﻹﳒﻠﻴﺰﻳﺔ ﻣﻦ ﺍﻻﺑﺘﺪﺍﺋﻴﺔ ﺇﱃ ﺍﻟﺜﺎﻧﻮﻳﺔ‪ ،‬ﻓﺎﻧﻌﻜﺲ ﺫﻟﻚ ﺳﻠﺒﺎﹰ ﻋﻠﻰ ﺍﻟﻠﻐﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
‫ﺗﻮﺍﺟﻪ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻵﻥ ﺧﻄﺮﺍﹰ ﺣﻘﻴﻘﻴﺎﹰ ﰲ ﺍﻟﺼﻮﻣﺎﻝ ﰲ ﺍﻟﻮﻗﺖ ﺍﳊﺎﱄ‬
‫ﺇﻥ ﺩﺭﺍﺳﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﰲ ﺍﳌﺴﺎﺟﺪ ﻋﻠﻰ ﻧﻈﺎﻡ ﺍﳊﻠﻘﺎﺕ ﺍﻟـﺬﻱ ﻛـﺎﻥ‬
‫ﺻﻤﺎﻡ ﺍﻷﻣﺎﻥ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻗﺪ ﺿ‪‬ﻌﻒ ﺫﻟﻚ ﺟﺪﺍﹰ‪ ،‬ﻭﺍﻧﺘﻘﻞ ﻃـﻼﺏ ﺍﻟﻌﻠـﻢ‬
‫ﺍﻟﺸﺮﻋﻲ ﺇﱃ ﺍﳉﺎﻣﻌﺎﺕ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻷﻫﻠﻴﺔ ﻇﻨﺎﹰ ﻣﻨﻬﻢ ﺃ‪‬ﺎ ﺗﺴﺪ ﺫﻟﻚ ﺍﻟﻔﺮﺍﻍ ﺍﻟﺬﻱ ﻛﺎﻥ‬
‫ﻳﺴﺪ ﻧﻈﺎﻡ ﺍﳊﻠﻘﺎﺕ‪ ،‬ﻭﻟﻜﻦ ﻫﻴﻬﺎﺕ‪ ،‬ﻓﺎﳉﺎﻣﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺗ‪‬ﺪﺭ‪‬ﺱ ﻣﻘﺘﻄﻔﺎﺕ ﻣـﻦ‬
‫ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﰲ ﻣﻘﺮﺭﺍﺕ ﳏﺪﻭﺩﺓ ﺗﻨﺘﻬﻲ ﺑﺎﻧﺘﻬﺎﺀ ﺍﻟﻌﺎﻡ ﺍﻟﺪﺭﺍﺳـﻲ‪ ،‬ﻭﺑﻌـﺪﻫﺎ ﻻ‬
‫ﻳﻠﺘﻔﺖ ﺍﻟﻄﻼﺏ ﺇﻟﻴﻬﺎ ﻷﻥ ﻣﻌﻈﻢ ﺍﻟﺪﺍﺭﺳﲔ ﰲ ﺗﻠـﻚ ﺍﳉﺎﻣﻌـﺎﺕ ﻫـﻢ ﻃـﻼﺏ‬
‫ﺍﻟﺸﻬﺎﺩﺍﺕ‪ ،‬ﻭﻟﻴﺴﻮﺍ ﻃﻼﺏ ﻋﻠﻢ‪ ،‬ﻓﺎﻧﺘﻘﻠﺖ ﺍﻟﻌﻠﻮﻡ ﺍﻟـﺸﺮﻋﻴﺔ ﻣـﻦ ﺍﳌـﺴﺎﺟﺪ ﺇﱃ‬
‫ﺍﳉﺎﻣﻌﺎﺕ ﺍﻷﻫﻠﻴﺔ‪ ،‬ﻭﺍﺭﲢﻞ ﻣﻦ ﺍﻟﻘﻠﻮﺏ ﺍﻟﻮﺍﻋﻴﺔ ﻟﻪ ﺇﱃ ﺍﻟﺸﻬﺎﺩﺍﺕ ﺍﻟﻮﺭﻗﻴﺔ‪.‬‬
‫ﺍﳉﺎﻣﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻟﻔﺮﺹ ﺍﻟﻀﺎﺋﻌﺔ‬
‫ﻛﺎﻥ ﻣﻦ ﺍﳌﻔﺘﺮﺽ ﰲ ﺍﳉﺎﻣﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﺼﻮﻣﺎﻝ ﺃﻥ ﺗ‪‬ـﺸ ﱢﻜﻞ ﻧ‪‬ﻘﻠـﺔ‬
‫ﻧﻮﻋﻴﺔ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻷﻥ ﺍﳌﺪﺭﺳﲔ ﻓﻴﻬﺎ‪ ،‬ﻣﻌﻈﻤ‪‬ﻬﻢ‪ ،‬ﺃﻭﻛﻠﱡﻬﻢ ﻣﻦ ﺧﺮﳚﻲ‬
‫ﺍﳉﺎﻣﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺮﰊ‪ ،‬ﻭﻋﻨﺪﻫﻢ ﻗﹸﺪﺭﺍﺕ ﻣﺘﻔﺎﻭﺗﺔ ﻋﻠﻰ ﺗﺪﺭﻳﺲ ﺍﻟﻌﻠﻮﻡ‬
‫ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺍﳉﺎﻣﻌﺎﺕ‪.‬‬
‫ﻭﻟﻜﻦ ﻟﻜﺴﻞ ﺍﻷﺳﺎﺗﺬﺓ ﰲ ﺍﳉﺎﻣﻌﺎﺕ ﻋﻦ ﺇﻋﺪﺍﺩ ﺍﻟﺪﺭﻭﺱ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻷﻥ‬
‫ﺍﻷﺳﺘﺎﺫ ﳚﺪ ﺭﺍﺣﺘﻪ ﰲ ﺍﻟﺸﺮﺡ ﺑﺎﻟﻠﻐﺔ ﺍﻟﺼﻮﻣﺎﻟﻴﺔ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺗﺰﺍﻣﻦ ﻣﻊ‬
‫ﻫﺬﺍ ﺍﻟﻜﺴﻞﹺ ﺭﻏﺒﺔﹸ ﺍﻟﻄﻼﺏ ﰲ ﺗﺪﺭﻳﺲ ﺍﻟﻌﻠﻮﻡ ﺑﺎﻟﻠﻐﺔ ﺍﻟﺼﻮﻣﺎﻟﻴﺔ ﻷ‪‬ﻢ ﱂ ﻳﺴﺘﺤﻤﻠﻮﺍ‬
‫ﺗ‪‬ﻌﺘﻌﺔﹶ ﺍﻷﺳﺎﺗﺬﺓ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻓﻠﻮ ﺻﱪ ﺍﻟﻔﺮﻳﻘﺎﻥ ﻋﻠﻰ ﻣﺸﺎﻕ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﺜﻼﺛﺔ‬
‫ﺃﺷﻬﺮ ﻛﺎﻥ ﻟﻠﻔﺮﻳﻘﲔ ﻣﺎ ﺃﺭﺍﺩﻭﺍ‪.‬‬
‫ﳍﺬﺍ ﱂ ﻳﻜﻦ ﰲ ﺍﳉﺎﻣﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﺼﻮﻣﺎﻟﻴﺔ ﺃﻱ ﺇﺿـﺎﻓﺔ ﺇﱃ ﺍﻟﻠﻐـﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﰲ ﺣﻠﻘﺎﺕ ﺍﳌﺴﺠﺪ ﺑﻞ ﻫﻲ ﻧﺴﺨﺔ ﻃﺒﻖ ﻧﻈـﺎﻡ ﺍﳊﻠﻘـﺎﺕ ﰲ‬

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‫ﺍﳌﺴﺎﺟﺪ ﻻ ﲣﺘﻠﻒ ﻋﻨﻬﺎ ﰲ ﻗﻠﻴﻞ‪ ،‬ﻭﻻ ﻛﺜﲑ‪ ،‬ﻓﻐﺎﻳﺔ ﻣﺎ ﰲ ﺍﻷﻣـﺮ ﺃﻥ ﺍﻷﺳـﺘﺎﺫ ﰲ‬
‫ﺍﳉﺎﻣﻌﺔ ﻳﻜﺘﺐ ﺍﻟﺪﺭﺱ ﻋﻠﻰ ﺍﻟﺼﺒﻮﺭ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﰒ ﻳﺸﺮﺣﻪ ﺑﺎﻟﻠﻐـﺔ ﺍﻟـﺼﻮﻣﺎﻟﻴﺔ‬
‫ﺍﻟﺼ‪‬ﺮﻓﺔ‪ ،‬ﻭﺑﻌﺾ‪ ‬ﻣﻦ ﺍﻷﺳﺎﺗﺬﺓ ﻳﻔﺘﺢ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺮﺭ‪ ،‬ﻭﻳﻀﻌﻪ ﻋﻠﻰ ﺍﻟﻄﺎﻭﻟﺔ ﺃﻣﺎﻣـﻪ‪،‬‬
‫ﻓﻴﺸﺮﺡ ﺍﻟﺪﺭﺱ ﺍﳌﻄﻠﻮﺏ ﻓﻴﻪ ﺑﺎﻟﻠﻐﺔ ﺍﻟﺼﻮﻣﺎﻟﻴﺔ ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﺍﳌﺴﺠﺪ‪.‬‬
‫ﺿﻴﺎﻉ ﺟﻬﻮﺩ ﻋﻠﻤﺎﺀ ﺍﻟﺼﻮﻣﺎﻝ ﺑﺴﺒﺐ ﺿﻌﻒ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﻋﺪﻡ ﺗﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﲢﺪﺛﺎﹰ ﻭﻛﺘﺎﺑﺔ ﺃﺿﺎﻉ ﺟﻬﻮﺩ ﻫﺬﺍ ﺍﻟﺸﻌﺐ ﺍﻟﻌﺮﻳﻖ ﰲ‬
‫ﺍﻹﺳﻼﻡ ﻭﺍﻟﺪﻓﺎﻉ ﻋﻨﻪ‪ ،‬ﻓﻤﺎ ﺩﺍﻡ ﻋﻠﻤﺎﺀ ﺍﻟﺼﻮﻣﺎﻝ ﻗﺪﳝﺎﹰ ﻭﺣﺪﻳﺜﺎﹰ ﱂ ﻳﻜﻮﻧﻮﺍ ﻳ‪‬ﺘﻘﻨـﻮﻥ‬
‫ﺍﻟﻠﻐﺔ ﲢﺪﺛﺎﹰ ﻭﻛﺘﺎﺑﺔﹰ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻧﻮﺍ ﻳﺘﻠﻘﻮﻥ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺘﺮﲨﺔ ) ﻟﹶﻘﹾﺒ‪‬ﺔ (‬
‫ﻭﱂ ﻳﻜﻮﻧﻮﺍ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﻳﻜﺘﺒﻮﺍ ﺭﺳﺎﺋﻞ‪ ،‬ﺃﻭ ﻳﺆﻟﻔﻮﺍ ﻛﺘﺒﺎﹰ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺇﻻ ﺍﻟﻘﻠﻴﻞ‬
‫ﻣﻨﻬﻢ‪ ،‬ﳍﺬﺍ ﱂ ﻳ‪‬ﺨﻠﱢﻔﹸﻮﺍ ﻟﻸﺟﻴﺎﻝ ﺃﻱ‪ ‬ﺗﺮﺍﺙ ﻋﻠﻤﻲ ﻳ‪‬ﺬﻛﺮ ﺇﻻ ﺍﻷﻗﻞ ﻣﻦ ﺍﻟﻘﻠﻴﻞ ﳑـﺎ ﻻ‬
‫ﻳﺘﻨﺎﺳﺐ ﻭﺍﳉﻬﻮﺩ ﺍﻟﱵ ﺑﺬﳍﺎ ﻋﻠﻤﺎﺀ ﺍﻟﺼﻮﻣﺎﻝ ﰲ ﺗﻌﻠﻢ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺗﻌﻠﻤﺎﹰ ﻭﺗﻌﻠﻴﻤﺎﹰ‪،‬‬
‫ﻓﻬﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ﻛﻤﺎ ﱂ ﻳﻜﻮﻧﻮﺍ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺍﻟﺘﺄﻟﻴﻒ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻛﺬﻟﻚ ﱂ ﻳﻜﻮﻧﻮﺍ‬
‫ﻳﻜﺘﺒﻮﻥ ﺑﺎﻟﻠﻐﺔ ﺍﻟﺼﻮﻣﺎﻟﻴﺔ ﺑﻌﺪ ﺍﻧﺘﺸﺎﺭﻫﺎ‪ ،‬ﻓﺎﻟﺸﻴﺦ ﺍﻟﻌﺎﱂ ﻣﻨﻬﻢ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳ‪‬ﺤﺮ‪‬ﺭ‬
‫ﺧﻄﺎﺑﺎﹰ ﻭﺍﺣﺪﺍﹰ ﻻ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻻ ﺑﺎﻟﺼﻮﻣﺎﻟﻴﺔ‪ ،‬ﻓﻬﻮ ﻣﻦ ﺟﻬﺔ ﻋﺎﱂ‪ ،‬ﻭﻣﻦ ﺟﻬـﺔ‬
‫ﺛﺎﻧﻴﺔ ﺃﻣﻲ ﻛﺘﺎﺑﺔﹰ‪،‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻘﺼﻮﺭ ﺃﺛﱠﺮ ﰲ ﻛﻞ ﻣﻨﺎﺣﻲ ﺍﳊﻴﺎﺓ‪ ،‬ﻓﻜﻞ ﺗﺎﺭﻳﺦ ﺍﻟﺼﻮﻣﺎﻝ ﻭﻭﻗﺎﺋﻌﻪ ﺍﻟﱵ‬
‫ﻣﺮ‪ ‬ﺎ ﺍﻟﺸﻌﺐ ﺍﻟﺼﻮﻣﺎﱄ ﺻﺎﺭﺕ ﺷﺒﻪ ﳎﻬﻮﻟﺔ ﻟﻌﺪﻡ ﺗﺪﻭﻳﻨﻬﺎ ﰲ ﻳﻮﻣﻬـﺎ‪ ،‬ﻓﺎﻟﻨـﺎﺱ‬
‫ﻳﺘﻨﺎﻗﻠﻮ‪‬ﺎ ﻣﺸﺎﻓﻬﺔ ﺭﺩ‪‬ﺣﺎﹰ ﻣﻦ ﺍﻟﺰﻣﻦ‪ ،‬ﰒ ﲣﺘﻔﻲ ﻣﻦ ﻋﻠﻰ ﺍﻟﺬﺍﻛﺮﺓ‪ ،‬ﻭﳍﺬﺍ ﻓﺎﳉـﺪﻝ ﻻ‬
‫ﺯﺍﻝ ﻗﺎﺋﻤﺎﹰ ﰲ ﺃﺻﻞ ﺷﻌﺐ ﺍﻟﺼﻮﻣﺎﻝ ﻣﻦ ﺃﻳﻦ ﺟﺎﺀ‪ ،‬ﻛﻞ ﻳﺬﻫﺐ ﺑﻪ ﺇﱃ ﺣﻴﺚ ﻳﻬﻮﺍﻩ‪،‬‬
‫ﻭﻛﺬﻟﻚ ﺍﺳﻢ ﺍﻟﺼﻮﻣﺎﻝ‪ ،‬ﻓﻤﻦ ﺃﻳﻦ ﺃﺧﺬ‪ ،‬ﻭﻣﱴ ﺩﺧﻞ ﺍﻟﺸﻌﺐ ﺍﻟﺼﻮﻣﺎﱄ ﰲ ﺍﻹﺳﻼﻡ‪،‬‬
‫ﻭﻣﱴ ﻭﺻﻞ ﺇﱃ ﻣﻨﻄﻘﺔ ﺍﻟﻘﺮﻥ ﺍﻷﻓﺮﻳﻘﻲ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻷﺳـﺌﻠﺔ ﺍﶈﺮﺟـﺔ ﻟﻠـﺸﻌﺐ‬
‫ﺍﻟﺼﻮﻣﺎﱄ ﻛﻠﻪ‪.‬‬

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‫ﻓﻠﻮ ﺃﻥ ﻋﻠﻤﺎﺀ ﺍﻟﺼﻮﻣﺎﻝ ﺍﲣﺬﻭﺍ ﻗﺮﺍﺭﺍﹰ ﺑﺘﺪﺭﻳﺲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﻟﻜﺎﻥ ﺍﻟﻮﺿﻊ ﳐﺘﻠﻔﺎﹰ ﺍﻟﻴﻮﻡ ﻭﻟﹶﻮ‪‬ﺟﺪ ﻣﺆﻟﻔﺎﺕ ﻛﺜﲑﺓ ﰲ ﳐﺘﻠﻒ ﺍﻟﻔﻨﻮﻥ ﻳ‪‬ﺨﻠﻔﻬﺎ ﻫﺆﻻﺀ‬
‫ﺍﻷﻓﺬﺍﺫ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﺼﻮﻣﺎﻝ ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﺍﻟﺸﻌﺐ ﺍ‪‬ﺎﻭﺭ ﻟﻨﺎ‪ ،‬ﻭﻫﻮ ﺍﻟـﺸﻌﺐ‬
‫ﺍﻷﻭﺭﻭﻣﻲ ﺍﻟﺬﻱ ﺃﻏﻠﺒﻴﺘﻪ ﻣﺴﻠﻤﺔ‪ ،‬ﻳﺘﻌﻠﻤﻮﻥ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴـﺔ ﻣﻨـﺬ ﺍﻟﺒﺪﺍﻳـﺔ ﺗ‪‬ﻌﻠﱡﻤـﺎﹰ‪،‬‬
‫ﻭﻳﺸﺮﺣﻮﻥ ‪‬ﺎ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﰲ ﺣﻠﻘﺎﺕ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﳍﺬﺍ ﻓﻄﻠﺒﺔ ﺍﻟﻌﻠـﻢ ﻋﻨـﺪﻫﻢ‬
‫ﻳ‪‬ﺠﻴﺪﻭﻥ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﲢﺪﺛﺎﹰ ﻭﻛﺘﺎﺑﺔ‪ ،‬ﻓﺄﻣﻜﻦ ﳍﻢ ﺑﺴﺒﺐ ﺫﻟﻚ ﺃﻥ ﻳﻜﺘﺒﻮﺍ‪ ،‬ﻭﻳﺆﻟﻔـﻮﺍ‬
‫ﰲ ﳐﺘﻠﻒ ﺍﻟﻔﻨﻮﻥ ﺍﻟﻌﻠﻤﻴﺔ ﻣﻦ ﻗﺪﱘ ﺍﻟﺰﻣﺎﻥ ﻭﺇﱃ ﻳﻮﻣﻨﺎ ﻫﺬﺍ‪ ،‬ﻭﻫﺬﻩ ﻣﺆﻟﻔـﺎ‪‬ﻢ ﲤـﻸ‬
‫ﺍﻵﻓﺎﻕ‪ ،‬ﻭﻗﺪ ﺷﺎﻫﺪﺕ ﺑﺄﻡ ﻋﻴﲏ ﺑﻌﻀﺎﹰ ﻣﻦ ﺍﻷﻭﺭﻭﻣﻴﲔ ﺃﺗﻮﺍ ﺇﱃ ﺍﻟﻌﺎﺻﻤﺔ ﺍﻟﺼﻮﻣﺎﻟﻴﺔ‪،‬‬
‫ﻭﻫﻢ ﻻﺟﺌﻮﻥ ﻓﻜﺎﻧﻮﺍ ﻳ‪‬ﺪ‪‬ﺭﺳ‪‬ﻮﻥ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﰲ ﺍﳌﺴﺠﺪ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪،‬‬
‫ﻭﻛﻨﺎ ﻧﺘﻌﺠﺐ ﻣﻦ ﺫﻟﻚ‪.‬‬
‫ﻧﺸﺮ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻛﺎﻧﺖ ﺃﻣﻨﻴﱵ‬
‫ﻭﺣﻴﻨﻤﺎ ﲣﺮﺟﺖ ﰲ ﺟﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺳﻌﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﺮﻳـﺎﺽ‬
‫ﻭﺭﺟﻌﺖ ﺇﱃ ﺍﻟﺒﻼﺩ ﺃﺧﺬﺕ ﻋﻠﻰ ﻋﺎﺗﻘﻲ ﺃﻥ ﺁﺧﺬ ﲟﺒﺎﺩﺭﺓ ﺗﺪﺭﻳﺲ ﺑﻌـﺾ ﺍﻟﻌﻠـﻮﻡ‬
‫ﺍﻟﺸﺮﻋﻴﺔ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻓﺒﺪﺃﺕ ﻳﻮﻣﻬﺎ ﺑﺸﺮﺡ ﻣﻮﻃﺄ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺑﺎﻟﻠﻐـﺔ ﺍﻟﻌﺮﺑﻴـﺔ‬
‫ﻭﻛﺎﻥ ﳛﻀﺮﻩ ﺃﻋﺪﺍﺩ ﻛﺜﲑﺓ ﺇﻻ ﺃﻥ ﺃﺣﺪﺍﺙ ﺍﻟﺒﻼﺩ ﱂ ﲤﻬﻠﲏ ﻛﺜﲑﺍ‪ ،‬ﺣﻴـﺚ ﻋﻤـﺖ‬
‫ﺍﻟﻔﻮﺿﻰ ﲨﻴﻊ ﺃﺭﺟﺎﺀ ﺍﻟﺒﻼﺩ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻣﻦ ﺍﳌﺘﻴﺴﺮ ﲨﻊ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺩﺭﻭﺱ ﺍﻟﻌﻠـﻢ‬
‫ﻻﻧﻌﺪﺍﻡ ﺍﻷﻣﻦ ﻣﻊ ﺗﻘﻄﻌﺎﺕ ﻛﺜﲑﺓ ﻋﻠﻰ ﺍﻟﻄﺮﻕ‪.‬‬
‫ﺍﻟﻌﻨﺎﺻﺮ ﺍﳌﻬﻤﺔ ﻟﺘﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻘﺮﺍﺀﺓ‬
‫ﻭﻗﺒﻞ ﺍﻟﺸﺮﻭﻉ ﰲ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﱵ ﺗﺴﺎﻋﺪ ﻋﻠﻰ ﺗﻌﻠﱡﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﳓﺐ ﺃﻥ ﳓﺪﺩ ﺍﳍﺪﻑ ﺍﻟﺬﻱ ﻧﺮﻳﺪ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻪ‪ ،‬ﻓﻨﻘﻮﻝ‪ :‬ﻣﻦ ﻫﻮ ﺍﻟﺸﺨﺺ ﺍﻟـﺬﻱ‬
‫ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﻘﻮﻝ‪ :‬ﺇﻧﻪ ﻳﻌﺮﻑ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻓﺈﺫﺍ ﻋﺮﻓﻨﺎﻩ ﻋﺮﻓﻨﺎ ﺍﳌﺴﺎﻓﺔ ﺍﻟﱵ ﺗﻔـﺼﻠﻨﺎ‬
‫ﻋﻨﻪ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﻣﻘﺎﻣﻪ‪.‬‬

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‫ﺍﳉﻮﺍﺏ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺸﺨﺺ ﻗﺎﺩﺭﺍﹰ ﻋﻠﻰ ﳐﺎﻃﺒﺔ ﺍﻟﻐﲑ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺄﺭﳛﻴﺔ‬
‫ﺩﻭﻥ ﺗﺘﻌﺘﻊﹴ ﻣﻊ ﻣﺮﺍﻋﺎﺓ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﻛﻼﻣﻪ‪ ،‬ﰒ ﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻟﺪﻳﻪ ﺃﻳـﻀﺎ‬
‫ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﰲ ﺩﺍﺧﻠﻪ ﺑﻄﺮﻕ ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻭ ﻓﻮﻕ ﺫﻟﻚ ﻳﻜـﻮﻥ‬
‫ﻣﺘﻤﻜﻨﺎﹰ ﻣﻦ ﻗﺮﺍﺀﺓ ﻛﻞ ﻣﻜﺘﻮﺏ ﻭﻓﻬﻤﻪ ﺇﻻ ﺍﻟﻨﺎﺩﺭ‪ ،‬ﰒ ﺑﻌﺪ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﻗﺎﺩﺭﺍﹰ ﺃﻥ‬
‫ﻳﻜﺘﺐ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻛﻞ ﻣﺎ ﻳﺮﻳﺪﻩ‪ ،‬ﻣﻦ ﻣﻘﺎﻻﺕ‪ ،‬ﻭ ﲝﻮﺙ‪ ،‬ﻭﺗﺄﻟﻴﻒ ﺑﺄﺳﻠﻮﺑﻪ ﻫـﻮ‬
‫ﻻﺑﺎﻟﻨﻘﻮﻝ ﻋﻦ ﺍﻵﺧﺮﻳﻦ‪.‬‬
‫ﻭﻣﻦ ﺧﻼﻝ ﻣﺎ ﺫﻛﺮﻧﺎ ﻧﺪﺭﻙ ﺃﻥ ﻣﻌﺮﻓﺔ ﻗﻮﺍﻋﺪ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻦ ﳓﻮ‪ ،‬ﻭﺻﺮﻑ‬
‫ﻭﺑﻼﻏﺔ ﻻ ﻳﻜﻮﻥ ﺍﻟﺸﺨﺺ ‪‬ﺎ ﻋﺎﺭﻓﺎﹰ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﺪﻟﻴﻞ ﺃﻥ ﻋﻨﺪﻧﺎ ﰲ ﺍﻟـﺼﻮﻣﺎﻝ‬
‫ﻃﻼﺏ ﻋﻠﻢ ﻳﻌﺮﻓﻮﻥ ﻋﻠﻮﻡ ﺍﻵﻟﺔ ﺑﺈﺗﻘﺎﻥ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﻳﺘﺤﺪﺛﻮﺍ ﺑﺎﻟﻠﻐﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻗﹸﻞﹾ ﻣﺜﻼ ﺫﻟﻚ ﰲ ﺗﻌﻠﱡﻢ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﺍﻟﺘﻔﺴﲑ‪ ،‬ﻭﺍﳊﺪﻳﺚ‪ ،‬ﻓﺘﻠﻚ ﺍﻟﻌﻠﻮﻡ ﺗﺴﺎﻋﺪ‪،‬‬
‫ﻭﻟﻜﻦ ﻟﻴﺴﺖ ﻫﻲ ﺍﻷﺳﺎﺱ ﰲ ﺗﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻓﻤﻌﺮﻓﺔ ﺍﻟﻘﻮﺍﻋـﺪ‪ ،‬ﻭﺍﻷﺣﻜـﺎﻡ‬
‫ﺍﻟﺸﺮﻋﻴﺔ ﺷﻲﺀ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺷﻲﺀ ﺁﺧﺮ‪.‬‬
‫ﺇﺫﻥ ﻓﻼ ﺑﺪ ﺃﻥ ﻧﻌﺮﻑ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﻫﻲ ﺍﻷﺳﺎﺱ ﰲ ﺗﻌﻠﱡﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻫﻲ‬
‫ﺍﻟﻜﺘﺐ ﺍﳌﺆﻟﻔﺔ ﰲ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ ﻗﺪﳝﺎﹰ ﻭﺣﺪﻳﺜﺎﹰ‪ ،‬ﻭﺳـﻨﺘﺤﺪﺙ ﻋﻨـﻬﺎ ﰲ ﻣﻜﺎ‪‬ـﺎ‬
‫ﺑﺈﺳﻬﺎﺏ ﺑﺈﺫﻥ ﺍﷲ‪.‬‬
‫ﺍﻟﻌﻨﺼﺮ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻘﺮﺍﺀﺓ ﻫﻲ ﺃﻫﻢ ﻋﻨﺼﺮ ﻟﺰﻳﺎﺩﺓ ﺍﳌﺨـﺰﻭﻥ ﺍﻟﻠﻐـﻮﻱ ﻟـﺪﻯ‬
‫ﺍﻟﻄﺎﻟﺐ ﻣﻦ ﺩﻭﻥ ﻣﺴﺎﻋﺪﺓ ﺍﻵﺧﺮﻳﻦ ﻟﻪ‪ ،‬ﻓﻬﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﰲ ﺗﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻫﻲ ﺑﻴﺪ‬
‫ﺍﻟﻄﺎﻟﺐ ﻧﻔﺴﻪ‪ ،‬ﻭﺣﱴ ﺗﻜﻮﻥ ﺍﻟﻘﺮﺍﺀﺓ ﻣﻔﻴﺪﺓ ﻻ ﺑﺪ ﻣﻦ ﻣﺮﺍﻋﺎﺓ ﺃﻣﻮﺭ ﻓﻴﻬﺎ‪:‬‬
‫‪١‬ـ ﺍﻟﺘﺸﺎﻭﺭ ﻣﻊ ﺃﻫﻞ ﺍﻻﺧﺘﺼﺎﺹ ﻟﻘﺼﺪ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻜﺘﺐ ﺍﳌﻨﺎﺳﺒﺔ ﻟﻠﻘﺮﺍﺀﺓ ﺑﺎﻟﻨـﺴﺒﺔ‬
‫ﳌﺴﺘﻮﻯ ﺍﻟﻄﺎﻟﺐ‪.‬‬
‫‪٢‬ـ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﺗﻘﺮﺃ ﲣﺘﻠﻒ ﻣﻦ ﻛﺘﺎﺏ ﻟﻜﺘﺎﺏ‪ ،‬ﻭﻣﻦ ﻓﻦ ﺇﱃ ﻓﻦ‪ ،‬ﻓـﺎﳌﻄﻠﻮﺏ ﰲ‬
‫ﺗﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻫﻲ ﻛﺘﺐ ﺍﻷﺩﺏ ﺩﻭﻥ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻜﺘﺐ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟـﺸﺮﻋﻴﺔ‪،‬‬
‫ﻓﻜﺘﺐ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻳ‪‬ﻘﺼﺪ ﺇﻟﻴﻬﺎ ﳌﻌﺮﻓﺔ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻻ ﻟﺘﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬

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‫‪٣‬ـ ﺇﻥ ﺍﻟﻜﺘﺐ ﺍﳌﺆﻟﻔﺔ ﰲ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ ﲣﺘﻠﻒ ﻣﻦ ﻋﺼﺮ ﺇﱃ ﻋﺼﺮ‪ ،‬ﻓﻠﻴﺲ ﲟﻘﺪﻭﺭ‬
‫ﺍﻟﻄﺎﻟﺐ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﺃﻥ ﻳﺒﺪﺃ ﰲ ﺗﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﻜﺘـﺐ ﺍﻷﺩﺏ ﰲ ﺍﻟﻌـﺼﻮﺭ‬
‫ﺍﻷﻭﱃ‪ ،‬ﺑﻞ ﻋﻠﻴﻪ ﺃﻥ ﻳﺘﺪﺭﺝ ﻓﻴﻬﺎ ﺷﻴﺌﺎﹰ‪ ،‬ﻓﺸﻴﺌﺎﹰ‪ ،‬ﻓﺎﻟﻄﺎﻟﺐ ﻳﻔﻬﻢ ﻣﻦ ﺃﺩﺑﺎﺀ ﻋﺼﺮﻩ ﺃﻛﺜﺮ‬
‫ﻣﻦ ﻏﲑﻫﻢ‪ ،‬ﻭﻋﻠﻴﻪ ﻓ ﻼ ﻳﺬﻫﺐ ﻟﻘﺮﺍﺀﺓ ﻛﺘﺐ ﺍﺑﻦ ﺩﺭﻳـﺪ ﻭﺍﻷﻏـﺎﱐ ﻷﰊ ﺍﻟﻔـﺮﺝ‬
‫ﺍﻷﺻﺒﻬﺎﱐ‪ ،‬ﻭﺍﻟﻜﺎﻣﻞ ﰲ ﺍﻟﻠﻐﺔ ﻭﺍﻷﺩﺏ ﻟﻠﻤﱪﺩ‪ ،‬ﻭﺃﺩﺏ ﺍﻟﻜﺎﺗﺐ ﻻﺑﻦ ﻗﺘﻴﺒﺔ ﻭﺍﳌﻘﺎﻣﺎﺕ‬
‫ﻟﻠﺤﺮﻳﺮﻱ‪ ،‬ﻭﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺘﺒﻴﲔ ﻟﻠﺠﺎﺣﻆ ﻭﻏﲑﻫﺎ ﻣﻦ ﻛﺘﺐ ﺍﻷﻭﺍﺋﻞ ﰲ ﺍﻷﺩﺏ‪.‬‬
‫ﻭﺇﳕﺎ ﻳﺒﺪﺃ ﺑﻘﺮﺍﺀﺓ ﺃﺩﺏ ﺃﺩﺑﺎﺀ ﻋﺼﺮﻩ ﺃﻣﺜﺎﻝ ﻋﺒﺎﺱ ﳏﻤﻮﺩ ﺍﻟﻌﻘﺎﺩ‪ ،‬ﻭﻣﺼﻄﻔﻰ‬
‫ﻟﻄﻔﻲ ﺍﳌﻨﻔﻠﻮﻃﻲ‪ ،‬ﻭﻣﺼﻄﻔﻰ ﺻﺎﺩﻕ ﺍﻟﺮﺍﻓﻌﻲ‪ ،‬ﻭﳏﻤﻮﺩ ﺷﺎﻛﺮ ﺃﺧﻮ ﺃﲪﺪ ﺷـﺎﻛﺮ‪،‬‬
‫ﻭﺍﻟﺮﻭﺍﺋﻲ ﳒﻴﺐ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﺍﻟﻜﻴﻼﱐ‪ ،‬ﻭﻣﻦ ﺍﻟﺸﻌﺮﺍﺀ ﺣﺎﻓﻆ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻭﺃﲪﺪ ﺷﻮﻗﻲ‬
‫ﰲ ﺁﺧﺮﻳﻦ‪.‬‬
‫ﻭﺃﻧﺎ ﺃﻭﺻﻲ ﺷﺨﺼﻴﺎ ﺑﻘﺮﺍﺀﺓ ﻛﺘﺐ ﺍﳌﻨﻔﻠﻮﻃﻲ ﻭﺧﺎﺻﺔ ﻛﺘﺎﺑﻪ ) ﺍﻟﻨﻈـﺮﺍﺕ(‬
‫ﻭﻫﻮ ﳎﻤﻮﻉ ﻣﻘﺎﻻﺗﻪ ﺍﻟﱵ ﻛﺎﻥ ﻳﻜﺘﺒﻬﺎ ﻟﻠﺼﺤﻒ‪ ،‬ﻭﺍﳉﺮﺍﺋﺪ ﺍﻟﻴﻮﻣﻴﺔ‪ ،‬ﻭﻟﻮ ﺃﻥ ﺍﻟﻄﺎﻟﺐ‬
‫ﻗﺮﺃ ﻛﺘﺎﺏ ﺍﻟﻨﻈﺮﺍﺕ ﻣﺎﺋﺔ ﻣﺮﺓ ﱂ ﳜﺴﺮ ﺷﻴﺌﺎ ﻣﻦ ﻭﻗﺘﻪ‪ ،‬ﻓﺎﳌﻨﻔﻠﻮﻃﻲ ﳝﺘﺎﺯ ﻋﻠﻰ ﻏـﲑﻩ‬
‫ﻣﻦ ﺃﺩﺑﺎﺀ ﻋﺼﺮﻩ ﺑﺴﻼﺳﺔ ﺍﻟﻌﺒﺎﺭﺓ‪ ،‬ﻭﻋﺬﻭﺑﺔ ﺃﻟﻔﺎﻇﻪ‪ ،‬ﻭﺭﻭﻋﺔ ﺻﻴﺎﻏﺘﻪ‪ ،‬ﻓﻬﻮ ﰲ ﻫـﺬﺍ‬
‫ﺍﻟﻔﻦ ﻓﺬ‪ ،‬ﻻ ﻳﺸﻖ ﻟﻪ ﻏﺒﺎﺭ‪ ،‬ﻭﻛﻠﻤﺎ ﺳﻨﺤﺖ ﱄ ﺍﻟﻔﺮﺻﺔ ﺃﻋﺪﺕ ﻗﺮﺍﺀﺗﻪ ﻣﻦ ﺟﺪﻳـﺪ‬
‫ﻷﻛﺴﺐ ﻣﻦ ﺑﻼﻏﺘﻪ ﺷﻴﺌﺎﹰ‪ ،‬ﰒ ﻳﻨﺘﻘﻞ ﺇﱃ ﺍﻷﺩﺑﺎﺀ ﻗﺒﻠﻬﻢ‪ ،‬ﰒ ﺇﱃ ﺍﻟﺬﻳﻦ ﻳﻠﻴﻬﻢ‪ ،‬ﺇﱃ ﺃﻥ‬
‫ﻳﺼﻞ ﺇﱃ ﻛﺘﺐ ﺍﻷﺩﺏ ﰲ ﺍﻟﺼﺪﺭ ﺍﻷﻭﻝ ﻣﻦ ﻋﺼﻮﺭ ﺍﻹﺳﻼﻡ ﻟﻴﻨﻬﻞ ﻣﻦ ﻣﻌﻴﻨﻬﺎ ﻣـﺎ‬
‫ﻭﺳﻌﻪ ﺻﺪﺭﻩ‪ ،‬ﻭﺑﻠﻐﻪ ﺟﻬﺪﻩ‪.‬‬
‫ﻣﻠﺤﻮﻇﺔ‪ :‬ﻭﻻ ﻳﻘﺮﺃ ﻟﻠﻤﻨﺤﻄﲔ ﺃﺧﻼﻗﻴﺎﹰ ﻛﻄﻪ ﺣﺴﲔ‪ ،‬ﻭﳒﻴـﺐ ﳏﻔـﻮﻅ‪،‬‬
‫ﻭﻧﺰﺍﺭ ﻗﺒﺎﱐ ﻭﺃﻣﺜﺎﳍﻢ ﻣﻦ ﺍﻟﺘﻮﺍﻓﻪ‪.‬‬
‫ﻣﺘﻄﻠﺒﺎﺕ ﺍﻟﻘﺮﺍﺀﺓ ﻛﺜﲑﺓ ﻣﻨﻬﺎ‪:‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﻣﻜﺎﻥ ﻫﺎﺩﺉ ﻻ ﺿﺠﻴﺞ‪ ،‬ﻭﻻ ﺷـﻮﺍﻏﻞ ﻓﻴـﻪ‪،‬‬
‫ﻓﻴﻘﺒﻞ ﺍﻟﻄﺎﻟﺐ ﻋﻠﻰ ﺍﻟﻘﺮﺍﺀﺓ ﻗﻠﺒﺎﹰ ﻭﻗﺎﻟﺒﺎﹰ‪ ،‬ﻭﻳﻌﻴﺶ ﻣﻊ ﺍﳌﺆﻟﻒ ﰲ ﺟﻮ‪‬ﻩ‪ ،‬ﻭﻛﺄﻧﻚ ﺟﺎﻟﺲ‬

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‫ﲜﻨﺒﻪ ﳛﺎﺩﺛﻪ‪ ،‬ﻓﻴﺼﻐﻲ ﺇﱃ ﻧﺼﺎﺋﺤﻪ‪ ،‬ﻭﻳﺴﺘﻮﻋﺐ ﻣﻐﺰﺍﻩ ﻭﻣﻘﺼﻮﺩﻩ‪ ،‬ﻭﻳﺮﻛـﺰ ﻋﻠـﻰ‬
‫ﺍﻷﻟﻔﺎﻅ ﺍﳌﺴﺘﺨﺪﻣﺔ ﻭﻃﺮﻳﻘﺔ ﺗﺮﻛﻴﺐ ﺍﳉﻤﻞ‪ ،‬ﻭﺇﻧﺸﺎﺀ ﺍﻟﻌﺒﺎﺭﺓ ﺑﺪﺍﻳﺔ ﻭ‪‬ﺎﻳﺔ‪ ،‬ﻓﺘﻨﺸﺄ ﺑﻴﻨﻪ‬
‫ﻭﺑﲔ ﺍﻟﻜﺘﺎﺏ ﻋﻼﻗﺔ ﺧﺎﺻﺔ ﲡﺬﺑﻪ ﺩﺍﺋﻤﺎ ﺇﻟﻴﻪ‪ ،‬ﻭﻋﻨﺪﺋﺬ ﺗﺘﺬﻛﺮ ﻗـﻮﻝ ﺍﳌﺘـﻨﱯ‪...) :‬‬
‫ﻭﺧﲑ ﺟﻠﻴﺲ ﰲ ﺍﻟﺰﻣﺎﻥ ﻛﺘﺎﺏ (‪.‬‬
‫ﺍﻟﻨﺎﺱ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪:‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ :‬ﻗﺴﻢ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﳜﻠﻮ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﻳﻨﻔﺮﺩ ﻋﻦ ﺍﻟﻨﺎﺱ ﺑﻞ ﻳﺸﻌﺮ‬
‫ﻭﺣﺸﺔ‪ ،‬ﻓﻴﺒﺤﺚ ﻋﻤﻦ ﳚﺎﻟﺴﻪ‪ ،‬ﻭﳛﺎﺩﺛﻪ ﻣﻦ ﺃﻫﻞ‪ ،‬ﻭﺃﺻﺤﺎﺏ‪ ،‬ﻭﻣﻌﺎﺭﻑ‪ ،‬ﻓﻬﺆﻻﺀ ﻻ‬
‫ﺣﻆ ﳍﻢ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﻭﻟﻴﺼﺮﻓﻮﺍ ﺟﻬﻮﺩﻫﻢ ﺇﱃ ﺷﻲﺀ ﺁﺧﺮ ﳚﻴﺪﻭﻧـﻪ‪ ،‬ﻗـﺎﻝ‬
‫ﺍﻟﺸﺎﻋﺮ‪) :‬ﺇﺫﺍ ﱂ ﺗﺴﺘﻄﻊ ﺷﻴﺌﺎ ﻓﺪﻋﻪ‪ ...‬ﻭﺟﺎﻭﺯﻩ ﺇﱃ ﻣﺎ ﺗﺴﺘﻄﻴﻊ( ﻓﺎﳉﻨـﺔ ﺃﺑﻮﺍ‪‬ـﺎ‬
‫ﻛﺜﲑﺓ‪ ،‬ﻭﺍﻷﻋﻤﺎﻝ ﺍﳌﺆﺩﻳﺔ ﺇﻟﻴﻬﺎ ﻛﺜﲑﺓ‪ ،‬ﻭﻟﻴﺲ ﺑﺎﺑﺎﹰ ﻭﺍﺣﺪﺍﹰ‪ ،‬ﻓﺄﺧﻠﺺ ﺍﻟﻨﻴﺔ ﻓﻴﻤﺎ ﺃﻧـﺖ‬
‫ﻓﻴﻪ ﺣﱴ ﺗﻀﻴﻒ ﺟﺪﻳﺪﺍﹰ‪ ،‬ﺃﻭ ﺗﻜﺴﺐ ﻣﻌﺪﻭﻣﺎﹰ‪ ،‬ﻭﻟﻴﻜﻦ ﺫﻟﻚ ﺍﻟﺸﻲﺀ ﻣـﺎ ﲢـﺐ ﺃﻥ‬
‫ﺗﻠﻘﻰ ﺍﷲ ﺑﻪ ﻳﻮﻡ ﺗﺒﻠﻰ ﺍﻟﺴﺮﺍﺋﺮ‪.‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ‪ :‬ﺃﺷﺨﺎﺹ ﻗﺎﺩﺭﻭﻥ ﻋﻠﻰ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﺘﻔـﺮﻍ ﳍـﺎ‪ ،‬ﻭﻟﻜﻨـﻬﻢ‬
‫ﺍﺟﺘﻤﺎﻋﻴﻮﻥ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﻼﺯﻡ‪ ،‬ﻭﳍﻢ ﺍﺭﺗﺒﺎﻃﺎﺕ ﺑﻜﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﻳﺼﻌﺐ ﻋﻠـﻴﻬﻢ ﺃﻥ‬
‫ﻳﻨﻘﻄﻌﻮﺍ ﻋﻨﻬﺎ‪ ،‬ﻓﻜﻠﻤﺎ ﻫﻢ‪ ‬ﺑﺎﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﺘﻔﺮﻍ ﳍﺎ ﻃﺮﻕ‪ ‬ﺻﺪﻳﻖ‪ ‬ﺑﺎﺑﻪ‪ ،‬ﺃﻭﺭﻥﱠ ﻫﺎﺗﻔﻬ‪‬ـﻪ‬
‫ﺃﻭﺩ‪‬ﻋﻲ ﻹﳒﺎﺯ ﻣﻬﻤﺔ ﻣﻌﻴﻨﺔ ﻛﺎﻥ ﻣﺮﺗﺒﻄﺎ ‪‬ﺎ‪ ،‬ﻓﻜﻠﻤﺎ ﺍﻧﺘﻬﻰ ﻣﻦ ﻣﻬﻤﺔ ﺩﻓﻌﺘﻪ ﺇﱃ ﻣﻬﻤﺔ‬
‫ﺃﺧﺮﻯ‪ ،‬ﻓﺘﺰﺩﺍﺩ ﺍﻟﺸﻮﺍﻏﻞ ﻟﺪﻳﻪ ﻣﻊ ﻣﺮﻭﺭ ﺍﻟﺰﻣﻦ‪ ،‬ﻓﻴﺘﺠﺎﺫﺏ ﻓﻴﻪ ﺍﻟـﺪﻭﺍﻋﻲ‪ ،‬ﻓﻴﺒﻘـﻰ‬
‫ﻫﻜﺬﺍ ﺣﱴ ﻳﺴﺘﺴﻠﻢ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺇﱃ ﺇﺣﺪﺍﻫﺎ‪ ،‬ﻭﰲ ﺃﻏﻠﺐ ﺍﻷﺣﻴﺎﻥ ﺃﻥ ﺗﻠﻚ ﺍﻟﺸﻮﺍﻏﻞ‬
‫ﺗﺼﺮﻓﻪ ﻋﻦ ﺍﻟﻘﺮﺍﺀﺓ ﺣﱴ ﻳﻨﻘﻄﻊ ﻋﻨﻬﺎ ﺇﱃ ﺍﻷﺑﺪ‪.‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﺷﺨﺎﺹ ﻣﻨﺤﻬﻢ ﺍﷲ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﳋﻠﻮﺓ ﺑﺎﻟﻨﻔﺲ‪ ،‬ﻭﺍﻟﺼﱪ‬
‫ﻋﻠﻰ ﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﻭﺍﻟﺘﻨﻘﻞ ﺑﲔ ﺍﻟﻜﺘﺐ‪ ،‬ﻭﻣﺘﺎﺑﻌﺔ ﺍﳉﺪﻳﺪ ﻣﻨﻬﺎ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﻄﻠﺒﺔ ﻫﻢ‬
‫ﺍﻟﺬﻳﻦ ﻳﻌﻠﻮ ﻛﻌﺒﻪ ﰲ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻳﻨﻤﻮ ﺭﺻﻴﺪﻫﻢ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﻓﺈﻥ ﺗﺼﺪﺭﻭﺍ ﻟﻺﻓﺎﺩﺓ ﻧﻔﻊ ﺍﷲ‬

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‫‪‬ﻢ ﻷ‪‬ﻢ ﺇﻥ ﺗﻜﻠﻤﻮﺍ ﺗﻜﻠﻤﻮﺍ ﻋﻦ ﻋﻠﻢ ﻭﺑﺼﲑﺓ‪ ،‬ﻭﺇﻥ ﺳﻜﺘﻮﺍ ﺳﻜﺘﻮﺍ ﻋﻤﺎ ﻻ ﻳﻌﻨﻴﻬﻢ‪،‬‬
‫ﻓﻬﺆﻻﺀ ﻣﺼﺎﺑﻴﺢ ﺃﻫﻞ ﺍﻷﺭﺽ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ ﻣﻦ ﻣﺘﻄﻠﺒﺎﺕ ﺍﻟﻘﺮﺍﺀﺓ‪ :‬ﺍﺧﺘﻴﺎﺭ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻨﺎﺳﺐ‪.‬‬
‫ﺑﺎﻟﻄﺮﻳﻘﺔ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻭﻟﻴﺲ ﺷﺮﻃﺎﹰ ﺃﻥ ﺗﻜﻮﻥ ﻟﺪﻯ ﺍﻟﻄﺎﻟﺐ ﰲ ﺗﻌﻠـﻢ ﺍﻟﻠﻐـﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﻣﻜﺘﺒﺔ ﻋﺎﻣﺮﺓ ﺑﺎﻟﻜﺘﺐ ﺍﳌﺘﻨﻮﻋﺔ‪ ،‬ﻓﻬﺬﺍ ﺃﻓﻀﻞ ﺇﻥ ﻭ‪‬ﺟﺪ‪ ،‬ﻭﻟﻜﻦ ﻟﻴﺲ ﺷﺮﻃﺎﹰ ﺑﻞ‬
‫ﻟﻮ ﻛﺎﻥ ﻋﻨﺪﻙ ﻛﺘﺐ ﻗﻠﻴﻠﺔ‪ ،‬ﻭﻗﺮﺃﺕ ﻛﻞ ﻛﺘﺎﺏ ﻣﻨﻬﺎ ﻣﺌﺎﺕ ﺍﳌﺮﺍﺕ ﺣﺼﻞ ﺑـﺬﻟﻚ‬
‫ﺍﳌﻘﺼﻮﺩ ﺷﺮﻳﻄﺔ ﺃﻥ ﺗﻘﺮﺃ ﺍﻟﻜﺘﺐ ﺑﺘﻤﻌﻦ ﻭﺗﺪﺑﺮ‪ ،‬ﻓﺈﺫﺍ ﺃﺷﻜﻠﺖ ﻋﻠﻴﻪ ﻟﻔﻈﺔ ﺃﻭ ﲨﻠـﺔ‪،‬‬
‫ﻓﺎﻛﺘﺒﻬﺎ ﰲ ﺍﻟﺪﻓﺘﺮ‪ ،‬ﻭﻻ ﺗﺮﺍﺟﻌﻬﺎ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻷﻥ ﺫﻟﻚ ﻳﻘﻄﻌﻚ ﻋﻦ ﺍﻟﻘﺮﺍﺀﺓ ﺑﻞ‬
‫ﺇﺫﺍ ﻓﺮﻏﺖ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺭﺍﺟﻊ ﺗﻠﻚ ﺍﻟﻜﻠﻤﺎﺕ ﰲ ﺍﳌﻌﺎﺟﻢ ﺃﻭ ﺍﺳﺄﻝ ﻣﻦ ﻫﻮ ﺃﻋـﺮﻑ‬
‫ﻣﻨﻚ ﺑﺎﻟﻠﻐﺔ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻗﺮﺍﺀﺓ ﺍﻟﺼﺤﻒ ﻭﺍ‪‬ﻼﺕ ﻭﺍﻷﺧﺒـﺎﺭ ﺍﳌﻜﺘﻮﺑـﺔ‪ ،‬ﻭﻧﻌـﲏ‬
‫ﺑﺎﻷﺧﺒﺎﺭ ﺍﳌﻜﺘﻮﺑﺔ ﺃﻥ ﺍﻹﺫﺍﻋﺎﺕ ﺍﻟﻌﺎﳌﻴﺔ ﻛﺎﳉﺰﻳﺮﺓ ﻭﺍﻟﺒﻴﱯ ﺳﻲ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻏﲑﳘـﺎ ﺇﺫﺍ‬
‫ﺩﺧﻠﺖ ﻣﻮﻗﻌﻬﻢ ﺳﺘﺠﺪ ﲨﻴﻊ ﻣﺎ ﺃﺫﻳﻊ ﻣﻦ ﺃﺧﺒﺎﺭ ﻭﺗﻘﺎﺭﻳﺮ ﻭﲢﺎﻟﻴﻞ ﺣ‪‬ﻮ‪‬ﻟﺖ ﺇﱃ ﻣﺎﺩﺓ‬
‫ﻣﻜﺘﻮﺑﺔ ﺗﻘﺮﺃﻫﺎ ﻣﱴ ﺷﺌﺖ ﻭﺗﻜﺮﺭﻫﺎ ﺇﻥ ﺃﺭﺩﺕ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑـﻊ ﻣﻴﺰﺗـﻪ ﺃﻥ‬
‫ﺍﻟﻄﺎﻟﺐ ﲜﺎﻧﺐ ﺍﻟﺘﺤﺼﻴﻞ ﺍﻟﻠﻐﻮﻱ ﻳﺴﺘﻔﻴﺪ ﻣﺎﺩﺓ ﺃﺧﺮﻯ ﻫﻲ ﻣﺘﺎﺑﻌﺔ ﺃﺧﺒـﺎﺭ ﺍﻟﻌـﺎﱂ‬
‫ﻭﻣﺴﺘﺠﺪﺍﺗﻪ‪ ،‬ﻭﻫﻲ ﻣﺎﺩﺓ ﺷﻴﻘﺔ ﻻ ﳛﺲ ﺍﻟﻄﺎﻟﺐ ﺑﺎﻟﺘﻌﺐ ﻷ‪‬ﺎ ﻣﺮﻏﻮﺑـﺔ ﻟﻠـﻨﻔﺲ‪،‬‬
‫ﻓﻤﻤﻜﻦ ﺃﻥ ﻳﻘﺮﺃ ﻛﺜﲑﺍﹰ ﺩﻭﻥ ﺃﻥ ﻳﺸﻌﺮ ﻣﻠﻼﹰ‪ ،‬ﻭﻻ ﺗﻌﺒﺎﹰ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﻘﺮﺍﺀﺓ ﺑﺮﻓﻊ ﺍﻟﺼﻮﺕ ﲝﻴﺚ ﻳﻘﺮﻉ ﺻﻮﺗ‪‬ﻚ ﺁﺫﺍﻧ‪‬ـﻚ ﺑﻜـﻞ‬
‫ﻭﺿﻮﺡ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ ﻳﻔﻌﻠﻪ ﺑﻌﺾ ﺍﻟﻄﻠﺒﺔ ﻣﻦ ﻗﺮﺍﺀﺓ ﺍﻟﻜﺘﺐ ﺑﺎﻟﻨﻈﺮ ﺩﻭﻥ ﺍﻟﻨﻄﻖ ﺑﺎﻟﻜﻠﻤـﺔ‬
‫ﻓﻬﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﻻ ﺗﻀﻴﻒ ﻟﻪ ﺷﻴﺌﺎﹰ ﰲ ﺍﻟﻐﺎﻟﺐ‪ ،‬ﻓﺎﻟﻘﺮﺍﺀﺓ ﺑﺎﻟﻨﻈﺮ ﺗﻨﻔﻊ ﺍﳌﺘﻤﻜـﻨﲔ ﻣـﻦ‬
‫ﺍﻟﻌﻠﻮﻡ‪ ،‬ﺃﻣﺎ ﺍﳌﺒﺘﺪﺃ ﻓﻼ ﺑﺪ ﻣﻦ ﺭﻓﻊ ﺍﻟﺼﻮﺏ ﺑﺎﻟﻘﺮﺍﺀﺓ‪ ،‬ﻭﺃﻧﺎ ﺃﺿﺮﺏ ﻟﻜﻢ ﻣﺜﺎﻻﹰ ﻋﻠـﻰ‬
‫ﺫﻟﻚ ﲟﻦ ﻳﺮﻳﺪ ﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﻠﻮ ﺃﺭﺍﺩ ﺣﻔﻆ ﺻﻔﺤﺔ ﻣﻦ ﺍﳌﺼﺤﻒ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﻨﻈﺮ‬
‫ﺇﻟﻴﻪ ﻓﻘﻂ ﺩﻭﻥ ﺍﻟﺼﻮﺕ ﻓﻬﻞ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﳛﻔﻈﻪ‪ ،‬ﻓﺎﳉﻮﺍﺏ‪ :‬ﻻ‪ ،‬ﻓﻜﺬﻟﻚ ﺗﻌﻠﻴﻢ ﺍﻟﻠﻐﺔ‬

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‫ﺍﻟﻌﺮﺑﻴﺔ ﻻ ﺑﺪ ﻣﻦ ﺭﻓﻊ ﺍﻟﺼﻮﺕ ‪‬ﺎ ﲝﻴﺚ ﻳﺴﻤﻌﻬﺎ ﺟﻴﺪﺍﹰ‪ ،‬ﰒ ﻻ ﻳﻜﻦ ﳘﻚ ﺍﻟﻮﺻﻮﻝ‬
‫ﺇﱃ ﺁﺧﺮ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻓﺎﻻﺳﺘﻜﺜﺎﺭ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﺴﺮﻳﻌﺔ ﻻﺟﺪﻭﻯ ﻣﻨﻬﺎ‪ ،‬ﺑﻞ ﻻ ﺑـﺪ ﺃﻥ‬
‫ﺗﻘﺮﺃ ﺑﺘﺆﺩﺓ ﻭﺗﺪﺑﺮ‪ ،‬ﻭﺗﻌﻴﺪ ﺍﳌﻘﻄﻊ ﻣﺮﺍﺕ ﻋﺪﻳﺪﺓ ﺇﺫﺍ ﱂ ﺗﻔﻬﻤﻪ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﳌﻄﻠﻮﺏ‪.‬‬
‫ﻣﻠﺤﻮﻇﺔ‪ :‬ﻻ ﺑﺪ ﻣﻦ ﺍﻻﺳﺘﻤﺮﺍﺭ ﻋﻠﻰ ﺍﻟﻘﺮﺍﺀﺓ ﺑﺼﻔﺔ ﻣﺴﺘﻤﺮﺓ ﺩﻭﻥ ﺍﻧﻘﻄـﺎﻉ‪،‬‬
‫ﻓﻼ ﺗﻔﻴﺪ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﻌﺎﻃﻔﻴﺔ ﻟﻠﻄﺎﻟﺐ‪ ،‬ﻭﻫﻲ ﺗﺄﰐ ﻣﻦ ﺃﺟﻞ ﲪﺎﺱ ﻟﻠﻘﺮﺍﺀﺓ ﰲ ﺃﻳـﺎﻡ‬
‫ﳏﺪﻭﺩﺓ‪ ،‬ﰒ ﺗﻨﻘﻄﻊ‪ ،‬ﰒ ﺑﻌﺪ ﻣﺪﺓ ﻳﻌﻮﺩ ﻟﻠﻤﺤﺎﻭﻟﺔ‪.‬‬
‫ﺍﻟﻌﻨﺼﺮ ﺍﻟﺜﺎﱐ ﳑﺎ ﻳﺴﺎﻋﺪ ﺍﻟﻄﻠﺒﺔ ﻋﻠﻰ ﺗﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ :‬ﺍﳊﻔﻆ‬
‫ﺍﳊﻔﻆ ﻣﻄﻠﻮﺏ ﻟﻠﻄﺎﻟﺐ ﰲ ﺑﺪﺍﻳﺔ ﻃﻠﺒﻪ ﻟﻠﻌﻠﻢ ﻷﻧﻪ ﻳﺮﻓﻊ ﻣﻦ ﺭﺻﻴﺪﻩ ﺍﻟﻠﻐﻮﻱ‪،‬‬
‫ﻭﻻ ﺑﺪ ﻣﻦ ﻣﺮﺍﻋﺎﺓ ﺍﻷﻭﻟﻮﻳﺔ ﻓﻴﻪ‪ ،‬ﻓﻼ ﳛﻔﻆ ﻛﻞ ﻣﺎ ﻫﺐ ﻭﺩﺏ‪ ،‬ﺑﻞ ﻳﻘﺘﺼﺮ ﻋﻠـﻰ‬
‫ﺍﻟﻨﺎﻓﻊ ﻣﻨﻬﺎ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎﱄ‪:‬‬
‫‪١‬ـ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﻻ ﻳﻠﻴﻖ ﺑﻄﺎﻟﺐ ﺍﻟﻌﻠﻢ ﺃﻥ ﻳﻨﺸﻐﻞ ﲝﻔﻆ ﺷﻲﺀ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﻗﺒﻞ‬
‫ﺣﻔﻆ ﻛﺘﺎﺏ ﺍﷲ‪ ،‬ﻓﻜﺘﺎﺏ ﺍﷲ ﻣﻘﺪﻡ‪ ،‬ﻭﻫﻮ ﺃﺳﻬﻞ ﻋﻠﻴﻪ ﰲ ﺍﳊﻔﻆ ﻣـﻦ ﺃﻱ ﺷـﻲﺀ‬
‫ﺁﺧﺮ‪ ،‬ﻭﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ ﻳﺮﻓﻊ ﺻﺎﺣﺒﻪ ﺇﱃ ﻣﻘﺎﻡ ﺍﳌﻼﺋﻜﺔ‪ ،‬ﻓﻔﻲ ﺣﺪﻳﺚ ﻋﺎﺋـﺸﺔ ﻋﻨـﺪ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ » ﻣﺜﻞ ﺍﻟﺬﻱ ﻳﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ ﻭﻫﻮ ﺣﺎﻓﻆ ﻟﻪ ﻣﻊ ﺍﻟﺴﻔﺮﺓ ﺍﻟﻜـﺮﺍﻡ‬
‫ﺍﻟﱪﺭﺓ«‪.‬‬
‫‪ ٢‬ـ ﰒ ﺑﻌﺪ ﺍﻟﻘﺮﺁﻥ ﳛﻒﻅ ﻣﻦ ﺳﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻣﺎ ﻭﺳﻌﺘﻪ ﻃﺎﻗﺘﻪ ﻷﻥ ﻛـﻼﻡ‬
‫ﺍﻟﻨﱯ ‪ ‬ﻋﺴﻞ‪ ،‬ﻭﻛﻼﻣ‪‬ﻪ ﻣﻦ ﺍﻟﺴﻬﻞ ﺍﳌﻤﺘﻨﻊ‪ ،‬ﻭﻓﻴﻪ ﻣﻦ ﺍﳊ‪‬ﻜﻢ ﻣﺎ ﻳﻘـﺼﺮ ﺩﻭ‪‬ـﺎ‬
‫ﺍﻟﺒﻠﻐﺎﺀُ‪ ،‬ﻛﻴﻒ ﻻ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ‪ ‬ﻋﻦ ﻧﻔﺴﻪ‪ ) :‬ﺃﻋﻄﻴﺖ ﺟﻮﺍﻣﻊ ﺍﻟﻜﻠﻢ (‪ .‬ﻓﻜﻼﻣـﻪ‬
‫ﻳﺄﰐ ﺑﻌﺪ ﺍﻟﻘﺮﺁﻥ ﰲ ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ ﰲ ﺍﻟﻔﺼﺎﺣﺔ‪.‬‬
‫‪٣‬ـ ﰒ ﺍﻟﺸﻌﺮ ﻭﻫﻮ ﺩﻳﻮﺍﻥ ﺍﻟﻌﺮﺏ ﻭﻣﺮﺟﻊ ﻣﻦ ﻣﺮﺍﺟﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻻ ﻳـﺴﺘﻐﲏ‬
‫ﻋﻨﻪ ﺃﺣﺪ‪ ،‬ﻓﻴﺴﺘﻜﺜﺮ ﻣﻦ ﺣﻔﻆ ﺷﻌﺮ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﳜﺘﺎﺭ ﻣﻦ ﺑﻴﻨﻪ ﺍﻷﺟﻮﺩ‪ ،‬ﻓـﺎﻷﺟﻮﺩ‪،‬‬
‫ﻓﻴﺒﺪﺃ ﺑﺸﻌﺮﺍﺀ ﺍﻹﺳﻼﻡ ﺍﳌﻨﺎﻓﺤﲔ ﻋﻨﻪ ﻛﺤﺴﺎﻥ ﺑﻦ ﺛﺎﺑﺖ ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﻭﻋﺒﺪ ﺍﷲ ﺑـﻦ‬
‫ﺭﻭﺍﺣﺔ‪ ،‬ﻭﻛﻌﺐ ﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﻭﺧﻨﺴﺎﺀ ﻭﺃﻣﺜﺎﳍﻢ ﻣﻦ ﺷﻌﺮﺍﺀ ﺍﻟﻨﱯ ‪ ،‬ﰒ ﻣ‪‬ﻦ‪ ‬ﻗﺒﻠـﻬﻢ‬

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‫ﻛﺰﻫﲑ ﺑﻦ ﺃﰊ ﺳﻠﻤﻰ‪ ،‬ﻭﺃﺻﺤﺎﺏ ﺍﳌﻌﻠﻘﺎﺕ ﺍﻟﺴﺒﻊ‪ ،‬ﺃﻭ ﻣ‪‬ﻦ ﺑﻌﺪﻫﻢ ﻣـﻦ ﻣـﺸﺎﻫﲑ‬
‫ﺍﻟﺸﻌﺮﺍﺀ‪.‬‬
‫‪٤‬ـ ﺣﻔﻆ ﺍﳊ‪‬ﻜﹶﻢ ﻭﺃﻣﺜﺎﻝ ﺍﻟﻌﺮﺏ‪ ،‬ﻓﻔﻴﻬﻤﺎ ﺧﻼﺻﺔ ﲡﺎﺭﺏ ﺍﻟﻌﺮﺏ ﰲ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﲤﺘﺎﺯ‬
‫ﺍﳊﻜﻢ‪ ،‬ﻭﺍﻷﻣﺜﺎﻝ ﻣﻦ ﺑﲔ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﺑﺎﻹﳚﺎﺯ‪ ،‬ﻭﺟﺰﺍﻟﺔ ﺍﻟﻠﻔﻆ‪ ،‬ﻭﻭﺿﻮﺡ ﺍﳌﻌـﲎ‪.‬‬
‫ﻭﺫﻟﻚ ﻳ‪‬ﻘﻮ‪‬ﻱ ﺍﳌﻠﻜﺔ ﺍﻟﻠﻐﻮﻳﺔ ﻋﻨﺪ ﺍﻟﻄﺎﻟﺐ‪ ،‬ﻭﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ ،‬ﻓﺎﳊﻔﻆ ﻋﺎﻣﻞ ﻣﻬـﻢ‪‬‬
‫ﻣﺴﺎﻋﺪ ﻟﻠﻄﻠﺒﺔ ﻋﻠﻰ ﺭﻓﻊ ﻣﺴﺘﻮﺍﻫﻢ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﻓﻜﻠﻤﺎ ﺍﺳﺘﻜﺜﺮ ﺍﻟﻄﺎﻟﺐ ﻣﻦ ﺍﶈﻔﻮﻇﺎﺕ‬
‫ﺯﺍﺩ ﳐﺰﻭﻧﻪ ﺍﻟﻠﻐﻮﻱ‪ ،‬ﻭﻗﹶﻮﹺﻳﺖ ﻣﻘﺪﺭﺗ‪‬ﻪ ﻋﻠﻰ ﺍﻟﺘﻌﺒﲑ ﻷﻣﺮﻳﻦ‪:‬‬
‫ﺍﻷﻣﺮ ﺍﻷﻭﻝ‪ :‬ﻓﺎﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻳﺴﺘﻈﻬﺮﻩ ﺍﻟﻄﺎﻟﺐ ﻋﻦ ﻇﻬﺮ ﻗﻠﺐ‪ ،‬ﻳﻨﺸﺄ ﺑﻴﻨـﻪ‬
‫ﻭﺑﲔ ﺍﻟﻄﺎﻟﺐ ﻋﻼﻗﺔ ﺧﺎﺻﺔ ﺃﻛﺜﺮ ﻣﻦ ﺃﻱ‪ ‬ﺃﻟﻔﺎﻅ ﺃﺧﺮﻯ‪ ،‬ﻓﻔﻬﻤ‪‬ﻬﺎ ﺃﻗﺮﺏ ﺇﻟﻴـﻪ ﻣـﻦ‬
‫ﺍﻷﻟﻔﺎﻅ ﺍﻷﺧﺮﻯ‪.‬‬
‫ﺍﻷﻣﺮ ﺍﻟﺜﺎﱐ‪ :‬ﲟﺮﻭﺭ ﺍﻟﺰﻣﻦ ﲣﺮﺝ ﺗﻠﻚ ﺍﶈﻔﻮﻇﺎﺕ ﻣﻦ ﻛﻮ‪‬ﺎ ﻣﺎﺩﺓ ﳏﻔﻮﻇـﺔ‬
‫ﰲ ﺍﻟﺼﺪﺭ ﺇﱃ ﺍﺳﺘﺨﺪﺍﻣﺎﺗﻪ ﺍﻟﻴﻮﻣﻴﺔ‪ ،‬ﻭﺗﺸﻜﻞ ﻋﻨﺼﺮﺍﹰ ﻫﺎﻣﺎﹰ ﰲ ﺗﻌﺎﺑﲑﻩ ﰲ ﺍﳊـﺪﻳﺚ‬
‫ﻭﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﻭﻗﻴﻞ ﻗﺪﳝﺎﹰ‪) :‬ﻣﻦ ﺣﻔﻆ ﺣﺠﺔ ﻋﻠﻰ ﻣﻦ ﱂ ﳛﻔﻆ(‪.‬‬
‫ﺍﻟﻌﻨﺼﺮ ﺍﻟﺜﺎﻟﺚ ﺍﳌﺴﺎﻋﺪ ﻋﻠﻰ ﺗﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ :‬ﺍﻻﺳﺘﻤﺎﻉ‬
‫‪١‬ـ ﺍﻻﺳﺘﻤﺎﻉ ﻋﻨﺼﺮ ﻣﻬﻢ ﰲ ﺗﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻫﻮ ﺃﻗﻞ ﺗﻜﻠﻔﺔ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺓ ﻷﻥ‬
‫ﺍﻟﻘﺎﺭﺉ ﻗﺪ ﻳ‪‬ﺘﻌﺐ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺓ ﲞﻼﻑ ﺍﻻﺳﺘﻤﺎﻉ‪ ،‬ﻓﻴﺴﺘﻄﻴﻊ ﺍﳌﻮﺍﺻﻠﺔ ﻟﺴﺎﻋﺎﺕ ﻛﺜﲑﺓ‬
‫ﻻ ﺳﻴﻤﺎ ﺇﻥ ﻛﺎﻧﺖ ﺍﳌﺎﺩﺓ ﺍﳌﺴﻤﻮﻋﺔ ﺷﻴﻘﺔ‪ ،‬ﻓﻴﺴﺘﻤﻊ ﻛﺜﲑﺍﹰ ﺩﻭﻥ ﺃﻥ ﻳﺸﻌﺮ ﺑﺎﻟﺘﻌﺐ ﺇﻻ‬
‫ﺃﻥ ﺍﻻﺳﺘﻤﺎﻉ ﳜﺘﻠﻒ ﻋﻦ ﺍﻟﻘﺮﺍﺀﺓ ﻷﻧﻪ ﰲ ﺍﻟﻐﺎﻟﺐ ﻻ ﻳـﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻜـﺮﺭﻩ‪ ،‬ﰒ ﺇﻥ‬
‫ﺍﻟﻘﺮﺍﺀﺓ ﻳﺸﺎﺭﻙ ﻓﻴﻬﺎ ﺍﻟﻨﻈﺮ ﻭﺍﻷﺫﻥ ﺇﻥ ﻗﺮﺃﻫﺎ ﺑﺼﻮﺕ ﻣﺴﻤﻮﻉ ﻟﻪ‪ ،‬ﲞﻼﻑ ﺍﻻﺳﺘﻤﺎﻉ‬
‫ﻓﻬﻮ ﳜﺘﺺ ﺑﺎﻷﺫﻥ ﻓﻘﻂ‪.‬‬
‫‪٢‬ـ ﺍﻻﺳﺘﻤﺎﻉ ﳛﺘﺎﺝ ﺃﻳﻀﺎﹰ ﺇﱃ ﻣﺎ ﲢﺘﺎﺟﻪ ﺍﻟﻘﺮﺍﺀﺓ ﻣﻦ ﺍﳍﺪﻭﺀ ﻭﺍﻟﺘﺮﻛﻴﺰ‪ ،‬ﰒ ﻛﺘﺎﺑﺔ ﻣﺎ‬
‫ﻳﺸﻜﻞ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ ﺍﳌﺴﻤﻮﻋﺔ‪ ،‬ﰒ ﺍﻟﺒﺤﺚ ﻋﻨﻬﺎ ﻻ ﺣﻘﺎ ﺑﻌﺪ ﺍﻻﻧﺘـﻬﺎﺀ ﻣـﻦ‬
‫ﺍﻻﺳﺘﻤﺎﻉ‪ ،‬ﻭﻟﻴﺲ ﻛﻤﺎ ﻳﻔﻌﻞ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﳉﻤﻊ ﺑﲔ ﺍﻻﺳﺘﻤﺎﻉ ﻭﺍﻟﻌﻤﻞ‪ ،‬ﻭﻫﺬﺍ‬

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‫ﻻ ﻳﻔﻴﺪ ﻛﺜﲑﺍﹰ ﺑﻞ ﺇﻥ ﺫﻟﻚ ﻳﻀﺮ ﺑﺎﻟﻌﻤﻞ ﻭﺍﻻﺳﺘﻤﺎﻉ ﻣﻌﺎﹰ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳ‪‬ﺨﺼ‪‬ﺺ‪ ‬ﻟﻜﻞ‬
‫ﻣﻨﻬﻤﺎ ﻭﻗﺘﺎﹰ ﻏﲑ ﺍﻟﻮﻗﺖ ﺍﻟﺜﺎﱐ‪ ،‬ﳍﺬﺍ ﻗﺎﻝ ﺗﻌﺎﱃ )ﻭﺇﺫﺍ ﻗﺮﺉ ﺍﻟﻘﺮﺁﻥ ﻓﺎﺳـﺘﻤﻌﻮﺍ ﻟـﻪ‬
‫ﻭﺃﻧﺼﺘﻮﺍ ﻟﻌﻠﻜﻢ ﺗﺮﲪﻮﻥ(‪.‬‬
‫‪٣‬ـ ﺍﻻﺳﺘﻤﺮﺍﺭ ﰲ ﺍﻻﺳﺘﻤﺎﻉ ﺩﻭﻥ ﺍﻧﻘﻄﺎﻉ ﻋﻨﻪ‪ ،‬ﻓﻴﻜﻮﻥ ﻟﻜﻞ ﻳﻮﻡ ﻧـﺼﻴﺐ ﻣـﻦ‬
‫ﺍﻻﺳﺘﻤﺎﻉ ﺍﳌﱪﻣﺞ‪ ،‬ﻓﻼ ﻣﺎﻧﻊ ﻣﻦ ﲣﺼﻴﺺ ﺟﺰﺀ ﻣﻦ ﺍﻟﻮﻗﺖ ﻟﻠﻘﺮﺍﺀﺓ ﻭﺍﳌﻄﺎﻟﻌﺔ‪ ،‬ﻭﺁﺧﺮ‬
‫ﻟﻼﺳﺘﻤﺎﻉ‪ ،‬ﻭﺁﺧﺮ ﻟﻠﺤﻔﻆ‪ ،‬ﻭﻫﻠﻢ ﺟﺮﺍﹰ‪ ،‬ﻓﻜﻞ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺗﺘﺴﺎﻋﺪ ﻭﻻ ﺗﺘﻌﺎﺭﺽ‪.‬‬
‫‪٤‬ـ ﻓﻜﻤﺎ ﺃﻥ ﺍﻟﻘﺮﺍﺀﺓ ﲢﺘﺎﺝ ﺇﱃ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺮﻭﺀ ﺑﻌﻨﺎﻳﺔ ﻓﻜﺬﻟﻚ ﺍﻻﺳﺘﻤﺎﻉ‬
‫ﳛﺘﺎﺝ ﺇﱃ ﺍﺧﺘﻴﺎﺭ ﺍﳌﺎﺩﺓ ﺍﳌﺴﻤﻮﻋﺔ‪ ،‬ﻓﻠﻴﺲ ﻛﻞ ﻗﻮﻝ ﻳﺴﺘﺤﻖ ﺍﻻﺳﺘﻤﺎﻉ ﺇﻟﻴﻪ‪ ،‬ﺑﻞ ﻣﻨﻬﺎ‬
‫ﻣﺎ ﻳﺄﰒ ﺍﻹﻧﺴﺎﻥ ﺑﺎﺳﺘﻤﺎﻋﻪ ﻛﺎﻟﻐﻨﺎﺀ ﻭﻣﺎ ﳚﺮ ﺇﱃ ﺍﳌﻴﻮﻋﺔ ﻣﻦ ﺍﻷﻟﻔﺎﻅ‪.‬‬
‫ﺍﳌﺎﺩﺓ ﺍﳌﺴﻤﻮﻋﺔ ﻣﺘﻨﻮﻋﺔ ﻓﻤﻨﻬﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ‪:‬‬
‫ﺍ ـ ﺍﻻﻧﺘﻈﺎﻡ ﻣﻊ ﺍﻟﺸﻴﻮﺥ ﰲ ﺍﻟﺪﺭﻭﺱ ﺍﻟﻌﻠﻤﻴﺔ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴـﺔ‪ ،‬ﻭﺍﻟﻄﺎﻟـﺐ‬
‫ﻳﺴﺘﻔﻴﺪ ﻓﻴﻬﺎ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺩﻭﻥ ﺷﻌﻮﺭ ﻣﻨﻪ ﻷﻥ ﻗﺼﺪﻩ ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﺪﺭﺱ ﻫﻮ ﺍﳉﺎﻧﺐ‬
‫ﺍﻟﻌﻠﻤﻲ ﻓﻴﻬﺎ ﻟﻜﻨﻪ ﻣﻊ ﺫﻟﻚ ﻳﺘﺤﺼﻞ ﻋﻠﻰ ﻗﺪﺭ ﻛﺒﲑ ﻣﻦ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
‫‪٢‬ـ ﺍﻻﺳﺘﻤﺎﻉ ﺇﱃ ﺍﻟﺪﺭﻭﺱ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳌﺴﺠﻠﺔ ﺑﺎﻷﺟﻬﺰﺓ ﺍﳌﺨﺘﻠﻔـﺔ‪ ،‬ﻭﺍﻵﻥ‬
‫ﺗﻴﺴﺮ ﺫﻟﻚ ﲝﻴﺚ ﳝﻜﻦ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﻀﻌﻬﺎ ﻛﻠﻬﺎ ﰲ ﺗﻠﻴﻔﻮﻧﻪ‪ ،‬ﻓﻴﺴﺘﻤﻊ ﺇﻟﻴﻬﺎ ﻣـﱴ‬
‫ﺷﺎﺀ‪ ،‬ﻓﺎﻟﺪﺭﻭﺱ ﺍﳌﺴﺠﻠﺔ ﻟﻴﺴﺖ ﰲ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻛﺎﻟﺪﺭﻭﺱ ﺍﳌﺒﺎﺷﺮﺓ‪ ،‬ﻓﻘـﺪ ﻳﻨـﺸﻐﻞ‬
‫ﺍﳌﺴﺘﻤﻊ ﻋﻦ ﺍﻟﺪﺭﺱ ﺍﳌﺴﺠﻞ‪ ،‬ﻓﻴﻤﻀﻲ ﺍﻟﺪﺭﺱ ﺩﻭﻥ ﺷﻌﻮﺭ ﻣﻨﻪ ﲞﻼﻑ ﺍﻟـﺪﺭﻭﺱ‬
‫ﺍﳌﺒﺎﺷﺮﺓ‪ ،‬ﻓﻈﻬﻮﺭ ﺍﻟﺸﻴﺦ ﻭﺣﺮﻛﺎﺗﻪ ﺗ‪‬ﻠﻔﺖ ﺍﻧﺘﺒﺎﻩ ﺍﻟﻄﺎﻟﺐ ﻭﲡﺬﺑﻪ ﺇﻟﻴﻪ‪ ،‬ﻭﻫﻮ ﻣﻦ ﻓﻮﺍﺋﺪ‬
‫ﺍﻟﺘﻠﻘﻲ‪.‬‬
‫‪٣‬ـ ﺍﳋﻄﺐ ﺍﳌﻨﱪﻳﺔ ﰲ ﺍﳉﹸﻤﻊ‪ ،‬ﻓﺎﻟﻄﺎﻟﺐ ﺇﺫﺍ ﺣﺮﺹ ﻋﻠـﻰ ﺍﳊـﻀﻮﺭ ﺇﱃ‬
‫ﺍﻷﺋﻤﺔ ﰲ ﺧﻄﺐ ﺍﳉﻤﻌﺔ ﻓﺈﻥ ﺫﻟﻚ ﻳﻔﻴﺪ ﺍﻟﻄﺎﻟﺐ ﻷﻧﻪ ﻳﺸﺎﻫﺪ ﺍﳋﻄﻴـﺐ ﺑﻨﻔـﺴﻪ‪،‬‬
‫ﻭﻛﻴﻒ ﺃﻧﻪ ﻳﻨﺸﺊ ﺍﳉﻤﻞ‪ ،‬ﻭﻳ‪‬ﻨﻮ‪‬ﻉ ﰲ ﺍﻷﺳﺎﻟﻴﺐ‪ ،‬ﻭﻫﻨﺎﻙ ﺧﻄﺐ ﻣﺴﺠﻠﺔ ﳌـﺸﺎﻫﲑ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﳋﻄﺒﺎﺀ ﰲ ﺍﻟﻌﺼﺮ‪ ،‬ﻭﺃﻧﺎ ﻗﺪ ﺍﻧﺘﻔﻌﺖ ﲞﻄﺐ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﻛﺸﻚ ـ‬

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‫ﺭﲪﻪ ﺍﷲ ـ ﻭﻛﻨﺖ ﺃﺗﺎﺑﻊ ﺧﻄﺒﻪ ﺃﻭﻻﹰ ﺑﺄﻭﻝﹴ ﰲ ﺍﻟﺜﻤﺎﻧﻴﻨـﺎﺕ ﰲ ﺍﻟﻘـﺮﻥ ﺍﳌﺎﺿـﻲ‪،‬‬
‫ﻭﻛﺎﻧﺖ ﺧﻄﺒﻪ ﺗﺼﻞ ﺇﱃ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻓﻴﺴﺘﻤﻊ ﺍﳉﻤﻴﻊ ﺇﻟﻴﻬﺎ‪.‬‬
‫‪٤‬ـ ﺍﻻﺳﺘﻤﺎﻉ ﺇﱃ ﺍﻹﺫﺍﻋﺎﺕ ﺍﻟﺪﻭﻟﺔ ﻏﲑ ﺍﶈﻠﻴﺔ ﻭﻣﺘﺎﺑﻌﺘﻬﺎ ﻷﻧﻪ ﻣﻊ ﻣﺘﺎﺑﻌـﺔ‬
‫ﺃﺣﺪﺍﺙ ﺍﻟﻌﺎﱂ ﻳﺘﻌﻠﻢ ﻣﻨﻬﺎ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻓﻬﺆﻻﺀ ﺍﳌﺬﻳﻌﻮﻥ ﰎ ﺍﺧﺘﻴﺎﺭﻫﻢ ﺑﻌﻨﺎﻳﺔ‪ ،‬ﻭﻫﻢ‬
‫ﻣﺎﻫﺮﻭﻥ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﺘﻘﻨﻮﻥ ﳍﺎ ﻋﻠﻰ ﺃﻥ ﻳﺘﺤﺎﺷﻰ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﳋﻠﻴﻌﺎﺕ ﻣﻦ ﺍﻟﻨﺴﺎﺀ‬
‫ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻹﺫﺍﻋﺔ ﻣﺮﺋﻴﺔ‪ ،‬ﺃﻣﺎ ﺍﻟﺼﻮﺕ ﻓﻼ ﺑﺄﺱ ﺑﺎﻻﺳـﺘﻤﺎﻉ ﺇﻟـﻴﻬﻦ ﺇﺫ ﻟـﻴﺲ ﰲ‬
‫ﺃﺻﻮﺍ‪‬ﻦ ﺍﳋﻀﻮﻉ ﺍﳌﻨﻬﻲ ﻋﻨﻪ‪.‬‬
‫ﺗﻨﺒﻴﻪ‪ :‬ﻫﻨﺎﻙ ﻣﻜﺘﺒﺎﺕ ﺻﻮﺗﻴﺔ ﰎﱠ ﻓﻴﻬﺎ ﺗﺴﺠﻴﻞ ﻛﹸﺘﺐﹺ ﻛﺜﲑﺓ ﺑﺄﻛﻤﻠﻬﺎ ﺑﺼﻮﺕ‬
‫ﺃﺣﺪ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺘﻤﻜﻨﲔ ﻣﻦ ﺍﻟﻠﻐﺔ ﻟﻘﺼﺪ ﺗﻘﺮﻳﺐ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺗﻴﺴﲑ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺍﻟﻜﺘﺐ‬
‫ﺍﻟﱵ ﻳﺼﻌﺐ ﻗﺮﺍﺀ‪‬ﺎ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﻬﺬﺍ ﻣﻔﻴﺪ ﺟﺪﺍﹰ ﺑﻞ ﻳﻐﲏ ﻋﻦ ﻏﲑﻩ ﰲ‬
‫ﻫﺬﺍ ﺍ‪‬ﺎﻝ‪ ،‬ﻓﺒﺎﺏ ﺍﳋﲑ ﻛﺜﲑ ﻟﻜﻦ ﻗﻞ ﺍﳌﺴﺘﻔﻴﺪﻭﻥ ﻣﻨﻪ‪.‬‬
‫ﺍﻟﻌﻨﺼﺮ ﺍﻟﺮﺍﺑﻊ ﻣﻦ ﺍﻟﻌﻨﺎﺻﺮ ﺍﳌﺴﺎﻋﺪﺓ ﻋﻠﻰ ﺗﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ :‬ﺍﶈﺎﺩﺛـﺔ‪،‬‬
‫ﰒ ﺍﶈﺎﻭﺭﺓ‪ ،‬ﰒ ﺍﳌﻨﺎﻗﺸﺔ‪.‬‬
‫ﻓﻬﺬﺍ ﺍﻟﻌﻨﺼﺮ ﺍﻟﺮﺍﺑﻊ ﻫﻮ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﺄﺧﺮ ﻋﻦ ﺑﻘﻴﺔ ﺍﻟﻌﻨﺎﺻـﺮ‬
‫ﺍﻟﺴﺎﺑﻘﺔ ﻷﻥ ﺍﻟﻄﺎﻟﺐ ﺇﺫﺍ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﻭﺍﺯﺩﺍﺩ ﻣﻦ ﺣﻔﻆ ﺍﳌﺘﻮﻥ‪ ،‬ﻭﺍﻣﺘﻸﺕ ﺃﺫﻧﻪ‬
‫ﻣﻦ ﺍﻻﺳﺘﻤﺎﻉ ﻳﻜﻮﻥ ﻋﻨﺪﺋﺬ ﻗﺪ ﺗﺸﺒﻊ ﻣﻦ ﺍﻟﻠﻐﺔ ﰲ ﺃﻋﻤﺎﻕ ﻗﻠﺒﻪ‪ ،‬ﻓﻬـﻮ ﲝﺎﺟـﺔ ﺇﱃ‬
‫ﺍﺳﺘﺨﺪﺍﻣﻬﺎ ﻟﻠﺘﻮﺍﺻﻞ ﻣﻊ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻓﻴﺤﺎﻭﻝ ﺃﻥ ﻳﺘﺤﺪﺙ ‪‬ﺎ ﻣﻊ ﻏﲑﻩ‪ ،‬ﻓﻴ‪‬ﻔـﻀ‪‬ﻞ ﺇﻥ‬
‫ﺃﻣﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ ﺃﻋﻠﻰ ﻛﻌﺒﺎﹰ ﻣﻨﻪ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺣـﱴ ﻳﺮﻗـﻰ ﺇﱃ‬
‫ﻣﺴﺘﻮﺍﻩ‪ ،‬ﻓﺄﻓﻀﻞ ﻃﺮﻳﻘﺔ ﰲ ﺍﻟﺘﺤﺪﺙ ﺃﻥ ﺗﻜﻮﻥ ﺑﲔ ﻗﻮﻡ ﻳﺘﺤﺪﺛﻮﻥ ﺑﺎﻟﻠﻐـﺔ ﺍﻟﻌﺮﺑﻴـﺔ‬
‫ﺍﻟﻔﺼﻴﺤﺔ ﺑﻄﻼﻗﺔ‪ ،‬ﻓﻬﺬﺍ ﺃﻧﻔﻊ ﻋﻨﺼﺮ ﰲ ﺗﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻓﺎﳌﺘﺤـﺪﺛﻮﻥ ﺑﺎﻟﻠﻐـﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﻣﺪﺭﺳﺔ ﻣﺘﻨﻘﻠﺔ‪ ،‬ﻟﻜﻦ ﻭﺟﻮﺩ ﻫﺆﻻﺀ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﻋﺰﻳﺰ ﻷﻥ ﺍﻟﻌﺮﺏ ﺍﻟـﺬﻳﻦ‬
‫ﻛﺎﻥ ﻣﻦ ﺍﳌﻔﺘﺮﺽ ﺃﻥ ﳛﺎﻓﻈﻮﺍ ﻋﻠﻰ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺄﺻﻮﳍﺎ ﺍﻋﺘﺎﺿﻮﺍ ﻋﻨﻬﺎ ﺑﻠـﻬﺠﺎﺕ‬
‫ﳏﻠﻴﺔ ﻻ ﲣﺘﻠﻒ ﻛﺜﲑﺍ ﻋﻦ ﺍﻟﻌﺠﻤﻴﺔ ﻟﻜﻦ ﺇﺫﺍ ﺍﻧﻌﺪﻣﺖ ﻭﺳﻴﻠﺔ ﻣﻦ ﻭﺳﺎﺋﻞ ﺗﻌﻠﻢ ﺍﻟﻠﻐﺔ‬

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‫ﺍﻧﺘﻘﻞ ﺇﱃ ﻏﲑﻫﺎ‪ ،‬ﻓﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﲢﺼﻞ ﺑﺄﻛﺜﺮ ﻣﻦ ﻭﺳﻴﻠﺔ ـ ﻭﷲ ﺍﳊﻤﺪ ـ ﻭﺳﺘﺒﻘﻰ‬
‫ﺑﺈﺫﻥ ﺍﷲ ﻣﺮﻓﺮﻓﺔ ﺭﺍﻳﺘﻬﺎ ﻋﻠﻰ ﺍﻟﻌﺎﱂ ﺑﻔﻀﻞ ﺍﳌﻌﺠﺰﺓ ﺍﳋﺎﻟﺪﺓ ﺍﳌﺘﻤﺜﻠﺔ ﰲ ﻛﺘـﺎﺏ ﺍﷲ‬
‫ﺍﻟﺬﻱ )ﻻ ﻳﺄﺗﻴﻪ ﺍﻟﺒﺎﻃﻞ ﻣﻦ ﺑﲔ ﻳﺪﻳﻪ ﻭﻻ ﻣﻦ ﺧﻠﻔﻪ ﺗﻨﺰﻳﻞ ﻣﻦ ﺣﻜﻴﻢ ﲪﻴﺪ(‪.‬‬
‫ﻭﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﻓﻜﻞ ﻣﻦ ﺍﶈﺎﺩﺛﺔ‪ ،‬ﻭﺍﶈﺎﻭﺭﺓ‪ ،‬ﻭﺍﳌﻨﺎﻗﺸﺔ ﻣﺘﻘﺎﺭﺑﺔ ﺍﳌﻌﲎ‪ ،‬ﻭﺇﻥ‬
‫ﻛﺎﻥ ﺑﻴﻨﻬﺎ ﻓﺮﻭﻕ ﰲ ﺑﻌﺾ ﺍﳉﻮﺍﻧﺐ‪.‬‬
‫ﻓﺎﶈﺎﺩﺛﺔ ﻣﻔﺎﻋﻠﺔ ﻣﻦ ﺍﳊﺪﻳﺚ ﻓﻼ ﺗﺘﻢ ﺇﻻ ﻣﻦ ﻃﺮﻓﲔ ﻓﺄﻛﺜﺮ‪ ،‬ﻭﺍﳌـﺮﺍﺩ ‪‬ـﺎ‬
‫ﺍﻟﺘﺠﺎﺫﺏ ﺑﺄﻃﺮﺍﻑ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺒﺎﺳﻄﺔ‪ ،‬ﺃﻭ ﺗﺒﺎﺩﻝ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺑﻄﺮﻳﻘﺔ ﻋﻔﻮﻳﺔ‬
‫ﺩﻭﻥ ﻗﺼﺪ ﻣﺴﺒﻖ‪ ،‬ﺃﻭﺗﺮﺗﻴﺐ ﻣﻌﲔ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﶈﺎﻭﺭﺓ ﻓﻬﻲ ﺍ‪‬ﺎﻭﺑﺔ‪ ،‬ﻭﺍﳌﺨﺎﻃﺒﺔ ﺑﲔ ﻃﺮﻓﲔ ﺑﻄﺮﻳﻘـﺔ ﺇﻗﻨﺎﻋﻴـﺔ‪ ،‬ﻭﻻ‬
‫ﻳﺸﺘﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ﺑﻴﻨﻬﻤﺎ ﺍﻻﺧﺘﻼﻑ ﰲ ﺃﺻﻞ ﺍﳌﻮﺿﻮﻉ‪.‬‬
‫ﻭﺍﳌﻨﺎﻗﺸﺔ ﻫﻲ ﻧﻮﻉ ﻣﻦ ﺍﶈﺎﻭﺭﺓ ﻟﻜﻦ ﻳﻐﻠﺐ ﻋﻠﻴﻬﺎ ﻃﺎﺑﻊ ﺍﻟﺒﺤﺚ ﻋﻦ ﺣﻠﻮﻝ‬
‫ﻟﻠﻤﺸﻜﻠﺔ ﲣﺘﻠﻒ ﻓﻴﻬﺎ ﻭﺟﻬﺎﺕ ﺍﻟﻨﻈﺮ‪ ،‬ﻓﻴﺘﻨﺎﻗﺸﻮﻥ ﻓﻴﻬﺎ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﻧﺘﻴﺠﺔ ﻣﻌﻴﻨـﺔ‬
‫ﻋﻦ ﻃﺮﻳﻖ ﺍﻹﲨﺎﻉ ﺃﻭ ﺍﻷﻏﻠﺒﻴﺔ‪.‬‬
‫ﻭﻋﻠﻰ ﻛﻞ ﻓﺎﶈﺎﺩﺛﺔ ﻣﻔﻴﺪﺓ ﺟﺪﺍ ﻟﻠﻄﺎﻟﺐ ﺍﻟﺬﻱ ﻳﺘﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻷ‪‬ﺎ ﺗﺪﺭﺑﻪ‬
‫ﻋﻠﻰ ﺍﺳﺘﺨﺪﺍﻡ ﺍﳌﺨﺰﻭﻥ ﺍﻟﻠﻐﻮﻱ ﻟﺪﻳﻪ‪ ،‬ﻭﺗﻌﻮﺩﻩ ﻋﻠﻰ ﺍﻟﺘﻨﻮﻳﻊ ﻓﻴﻬﺎ ﲝﻴﺚ ﻳﺘﻜﻮﻥ ﻟﺪﻳﻪ‬
‫ﻣﻠﻜﺔ ﰲ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺩﻭﻥ ﺇﻋﺪﺍﺩ ﻣﻘﺼﻮﺩ‪ ،‬ﻭﻻ ﺗﺮﺗﻴﺐ ﻣﺴﺒﻖ‬
‫ﺑﻌﺪ ﲢﺼﻴﻞ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﻻ ﳝﻜﻦ ﻟﺸﺨﺺ ﺃﻥ ﳛﻴﻂ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﺴﻌﺘﻬﺎ ﻭﻛﺜﺮﺓ ﺗﻔﺮﻋﻬﺎ ﰲ ﻗﺒﺎﺋـﻞ‬
‫ﺷﱴ‪ ،‬ﻓﻠﻜﻞ ﻗﺒﻴﻠﺔ ﻣﻨﻬﺎ ﻃﺮﻳﻘﺘﻬﺎ ﺍﳋﺎﺻﺔ ‪‬ﺎ‪ ،‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ‪» :‬ﻭﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‬
‫ﺃﻭﺳﻊ ﺍﻷﻟﺴﻨﺔ ﻣﺬﻫﺒﺎﹰ‪ ،‬ﻭﺃﻛﺜﺮﻫﺎ ﺃﻟﻔﺎﻇﺎﹰ‪ ،‬ﻭﻻ ﻧﻌﻠﻤﻪ ﳛﻴﻂ ﲜﻤﻴﻊ ﻋﻠﻤﻪ ﺇﻧﺴﺎﻥ ﻏـﲑ‬
‫ﻧﱯ‪ ،‬ﻭﻟﻜﻦ ﻻ ﻳﺬﻫﺐ ﻣﻨﻪ ﺷﻲﺀ ﻋﻠﻰ ﻋﺎﻣﺘﻬﺎ ﺣﱴ ﻻ ﻳﻜﻮﻥ ﻣﻮﺟﻮﺩﺍﹰ ﻓﻴﻬـﺎ ﻣـﻦ‬
‫ﻳﻌﺮﻓﻪ‪.(١)« ،‬‬

‫‪ (١)١‬اﻟﺮﺳﺎﻟﺔ )ص‪(٤٢ :‬‬

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‫ﻭﻋﻠﻰ ﺍﻟﻄﺎﻟﺐ ﺇﺫﺍ ﲢﺼﻞ ﻋﻠﻰ ﺷﻲﺀ ﻣﻦ ﻋﻠﻮﻡ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﳛـﺼﻞ ﺑـﻪ‬
‫ﺍﳌﻘﺼﻮﺩ ﺃﻥ ﻳﻨﺘﻘﻞ ﺇﱃ ﻏﲑﻫﺎ ﻷﻥ ﺍﻟﻠﻐﺔ ﻟﻴﺴﺖ ﺑﻐﺎﻳﺔ ﺑﻞ ﻫﻲ ﻭﺳﻴﻠﺔ‪ ،‬ﻓـﻼ ﳚﻌﻠـﻬﺎ‬
‫ﻏﺎﻳﺔ‪.‬‬
‫ﻋﻠﻮﻡ ﺍﻵﻟﺔ ﻭﻃﺮﻳﻘﺔ ﺗﺪﺭﻳﺴﻬﺎ‬
‫ﺑﻌﺪ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﲟﻔﺮﺩﺍ‪‬ﺎ ﳛﺘﺎﺝ ﻃﺎﻟﺐ ﺍﻟﻌﻠـﻢ ﺇﱃ ﻋﻠﻤـﲔ‬
‫ﺁﺧﺮﻳﻦ‪ ،‬ﳘﺎ ﻋﻤﺎﺩ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻻ ﻏﲎ ﻟﻪ ﻋﻨﻬﻤﺎ‪ :‬ﻭﳘﺎ ﻋﻠﻢ ﺍﳌﻌﺎﺟﻢ ﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﻭﻋﻠﻢ‬
‫ﺍﻵﻟﺔ ﻣﻦ ﳓﻮ‪ ،‬ﻭﺻﺮﻑ‪ ،‬ﻭﺑﻼﻏﺔ‪.‬‬
‫ﺃﻭﻻ‪ :‬ﻋﻠﻢ ﺍﳌﻌﺎﺟﻢ ﺍﻟﻠﻐﺔ‬
‫ﻭﻓﺎﺋﺪﺓ ﻫﺬﺍ ﺍﻟﻌﻠﻢ‪ :‬ﻣﻌﺮﻓﺔ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺩﻻﻟﺘﻬﺎ ﻋﻠﻰ ﺍﳌﻌﺎﱐ ﺍﳌﺘﻌـﺪﺩﺓ‬
‫ﻭﺍﺳﺘﻌﻤﺎﻻ‪‬ﺎ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﻭﺍﺷﺘﻘﺎﻗﺎ‪‬ﺎ ﺍﳌﺘﻨﻮﻋﺔ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﺍﶈﻔـﻮﻅ ﻣﻨـﻬﺎ ﻭﺍﻟـﺸﺎﺫ‪،‬‬
‫ﻭﺍﻟﺼﺤﻴﺢ ﻣﻨﻬﺎ ﻭﺍﳌﻌﺘﻞ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﺍﻟﻐﺮﻳﺐ ﻣﻨﻬﺎ‪ ،‬ﻭﺍﳌﺴﺘﻌﻤﻞ‪ ،‬ﻓﺎﳌﻌﺎﺟﻢ ﺍﻟﻌﺮﺑﻴﺔ ﻫـﻲ‬
‫ﺍﳌﺮﺟﻊ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﳐﺰﻥ ﺃﺳﺮﺍﺭﻫﺎ‪ ،‬ﻳﻠﺠﺄ ﺇﻟﻴﻬﺎ ﺍﻟﻄﺎﻟﺐ ﻛﻠﻤﺎ ﻭﺍﺟﻬﺘﻪ ﻣﻌﻀﻠﺔ‪،‬‬
‫ﺃﻭ ﺍﻧﻐﻠﻖ ﻋﻠﻴﻪ ﻣﻌﲎ ﰲ ﻋﺒﺎﺭﺓ‪ ،‬ﺃﻭ ﺃﺷﻜﻞ ﻋﻠﻴﻪ ﻓﻬﻢ ﺍﻟﻜﻼﻡ‪ ،‬ﻓﻄﻼﺏ ﺍﻟﻌﻠﻢ ﰲ ﺍﻟﻘﺪﱘ‬
‫ﻛﺎﻧﻮﺍ ﻳﺪﺭﺳﻮﻥ ﺍﳌﻌﺎﺟﻢ ﺍﻟﻠﻐﻮﻳﺔ ﻛﺪﺭﺍﺳﺘﻬﻢ ﻟﻜﺘﺐ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻨﺤـﻮ‪ ،‬ﻭﻟﻜﻨـﻬﻢ ﰲ‬
‫ﺍﻷﺯﻣﻨﺔ ﺍﻷﺧﲑﺓ ﺗ‪‬ﺮﻛﺖ ﺩﺭﺍﺳﺘﻬﺎ‪ ،‬ﻭﺍﺳﺘﻐﲏ ﻋﻨﻬﺎ ﺑﺎﻟﺮﺟﻮﻉ ﺇﻟﻴﻬﺎ ﻋﻨﺪ ﺍﳊﺎﺟـﺔ ﰲ‬
‫ﻣﻌﲎ ﻛﻠﻤﺔ ﻏﺮﻳﺒﺔ‪ ،‬ﺃﻭ ﺗﻔﺴﲑ ﲨﻠﺔ‪ ،‬ﺃﻭ ﻣﻌﺮﻓﺔ ﺃﺻﻞ ﺍﻟﻜﻠﻤﺔ ﻣﻦ ﺃﻳﻦ ﺍﺷﺘﻘﺖ ﻭﳓـﻮ‬
‫ﺫﻟﻚ‪.‬‬
‫ﻭﺃﻧﺎ ﺃﺣﺒﺬ ﺃﻥ ﻳ‪‬ﻌﺎﺩ ﺩﺭﺍﺳﺔ ﺑﻌﺾ ﳐﺘﺼﺮﺍﺕ ﺍﳌﻌﺎﺟﻢ ﺍﻟﻠﻐﻮﻳﺔ ﻟﻠﺤﺎﺟﺔ ﺍﳌﻠﺤﺔ‪،‬‬
‫ﻓﺎﻟﻄﻼﺏ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﻻ ﻳﻌﺮﻓﻮﻥ ﻟﻠﻜﻠﻤﺔ ﺇﻻ ﻣﻌﲎ ﻭﺍﺣﺪﺍﹰ‪ ،‬ﻭﰲ ﺃﻏﻠﺐ ﺍﻷﺣـﻮﺍﻝ‬
‫ﻳﻜﻮﻥ ﳍﺎ ﺃﻛﺜﺮ ﻣﻦ ﻣﻌﲎ‪ ،‬ﻭﻗﺪ ﺗﺪﻝ ﺃﺣﻴﺎﻧﺎﹰ ﻋﻠﻰ ﺃﻛﺜﺮ ﻣﻦ ﻋﺸﺮﺓ ﻣﻌﺎﱐ‪ ،‬ﻭﻻ ﻃﺮﻳﻖ‬
‫ﺇﻟﻴﻬﺎ ﺇﻻ ﺑﺎﻻﻃﻼﻉ ﻋﻠﻰ ﺍﳌﻌﺎﺟﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺃﻗﺘﺮﺡ ﺩﺭﺍﺳﺔ ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ﶈﻤﺪ‬
‫ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﺃﻭ ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ ‪‬ﻤﻮﻋﺔ ﻣﻦ ﺍﻷﺳﺎﺗﺬﺓ‪ ،‬ﻓﻴﻤﺘﺎﺯ ﻋﻠﻰ ﻏـﲑﻩ‬

‫‪٢٦‬‬
‫ﺑﺴﻬﻮﻟﺔ ﺍﻷﻟﻔﺎﻅ‪ ،‬ﻭﺟﻮﺩﺓ ﺍﻟﻌﺒﺎﺭﺓ‪ ،‬ﻭﻭﺿﻮﺡ ﺍﳌﻌﲎ‪ ،‬ﻓﻬﻮ ﻣﻨﺎﺳﺐ ﻟﻄـﻼﺏ ﻫـﺬﺍ‬
‫ﺍﻟﻌﺼﺮ‪.‬‬
‫ﺛﺎﻧﻴﺎﹰ‪ :‬ﺍﻟﻨﺤﻮ ﻭﺍﻟﺼﺮﻑ ﻭﺍﻟﺒﻼﻏﺔ‬
‫ﻓﻬﺬﻩ ﺍﻟﻌﻠﻮﻡ ﻫﻲ ﻗﻮﺍﻋﺪ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻫﻲ ﻣﻬﻤﺔ ﻟﻄﻼﺏ ﺍﻟﻌﻠـﻢ‪ ،‬ﻓـﻼ‬
‫ﻳﺴﺘﻐﲏ ﻋﻨﻬﺎ ﺃﺣﺪ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﺗﺪﺭﺱ ﰲ ﺣﻠﻘﺎﺕ ﺍﻟﻌﻠﻢ ﻭﺍﳉﺎﻣﻌﺎﺕ ﺍﻹﺳـﻼﻣﻴﺔ‪،‬‬
‫ﻛﻞ ﺑﻄﺮﻳﻘﺘﻪ ﺍﳋﺎﺻﺔ‪.‬‬
‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺼﻮﻣﺎﻟﻴﺔ ﰲ ﺗﻌﻠﻢ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ‬
‫ﺃﻭﻻ‪ :‬ﺍﻟﻨﺤﻮ‬
‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﻣﺘﺒﻌﺔ ﻟﺪﻳﻨﺎ ﻭﺍﻟﱵ ﺃﺩﺭﻛﺘﻬﺎ ﺃﻧﺎ ﻋﻠﻰ ﻣﺸﺎﳜﻨﺎ ﰲ ﺍﻟﻌﺎﺻﻤﺔ‬
‫ﻣﻘﺪﻳﺸﻮ ﻭﰲ ﻏﲑﻫﺎ ﻣﻦ ﻣﻨﺎﻃﻖ ﺍﻟﺼﻮﻣﺎﻝ‪.‬‬
‫‪١‬ـ ﺍﻵﺟﺮﻭﻣﻴﺔ‬
‫ﻣﺆﻟﻔﻬﺎ‪ :‬ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺁﺟﺮﻭﻡ ﺍﻟﺼﻨﻬﺎﺟﻲ ﺍﳌﺘﻮﰱ )‪٧٢٣‬ﻫـ(‬
‫ﻓﺎﻟﺸﻴﺦ ﻋﻨﺪﻧﺎ ﻳﺒﺪﺃ ﺑﺘﺪﺭﻳﺲ ﺍﻵﺟﺮﻭﻣﻴﺔ ﻟﻠﻄﺒﺔ ﺍﳌﺒﺘﺪﺋﲔ ﻳﻌﻴﺪﻫﺎ ﳍﻢ ﺛﻼﺙ ﻣﺮﺍﺕ ﻋﻠﻰ‬
‫ﻫﺬﺍ ﺍﻟﻨﺤﻮ‪ ،‬ﻓﻴﺨﺘﻤﻬﺎ ﰲ ﻛﻞ ﺷﻬﺮ ﻣﺮﺓ‪.‬‬
‫ﺃ ـ ﺍﳌﺮﺓ ﺍﻷﻭﱃ‪ :‬ﺗﺮﲨﺔ ﺃﻟﻔﺎﻇﻬﺎ ﻭﻣﻌﺎﻧﻴﻬﺎ ﺇﱃ ﺍﻟﻠﻐﺔ ﺍﻟﺼﻮﻣﺎﻟﻴﺔ ﻷﻥ ﺍﻟﻄﺎﻟـﺐ ﻻ‬
‫ﻳﻌﺮﻑ ﻣﻦ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺷﻴﺌﺎ‪ ،‬ﻓﻜﻨﺎ ﲝﺎﺟﺔ ﺇﱃ ﺗﻌﺮﻳﻔﻨﺎ ﲟﻌﲎ ﻛﻠﻤﺔ ) ﺟﺎﺀ‪ ،‬ﻭﺿﺮﺏ‪،‬‬
‫ﻭﺫﻫﺐ(‪.‬‬
‫ﺏ ـ ﺍﳌﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻳ‪‬ﻌﻴﺪ ﺍﻟﺸﻴﺦ ﺍﻟﻜﺘﺎﺏ ﻣﺮﺓ ﺛﺎﻧﻴﺔ ﺑﻀﺮﺏ ﺍﻷﻣﺜﻠﺔ ﻋﻠﻴﻪ ﺑﺎﳉﻤـﻞ‬
‫ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻓﻴﻘﻮﻝ ﰲ ﺍﻟﻔﻌﻞ ﻭﺍﻟﻔﺎﻋﻞ )ﺧﺮﺝ ﺯﻳﺪ‪ ،‬ﻭﺟﺎﺀ ﻋﻤﺮﻭ‪ ،‬ﻭﻗﺎﻡ ﻋﻠﻲ( ﻭﰲ ﺍﳌﺒﺘﺪﺃ‬
‫ﻭﺍﳋﱪ )ﳏﻤﺪ ﻗﺎﺋﻢ‪ ،‬ﻭﻋﻠﻲ ﺫﺍﻫﺐ‪ ،‬ﻭﺯﻳﺪ ﻗﺎﻋﺪ(‬
‫ﺝ ـ ﺍﳌﺮﺓ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻳﻌﻴﺪ ﺍﻵﺟﺮﻭﻣﻴﺔ ﻟﻜﻦ ﺑﺈﻋﺮﺍﺏ ﺗﻠﻚ ﺍﻷﻣﺜﻠﺔ ﺑﻄﺮﻳﻘﺔ ﳐﺘﺼﺮﺓ ﻛﺎﻥ‬
‫ﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ )ﺫﻫﺐ ﻋﻠﻲ( ﺫﻫﺐ ﻓﻌﻞﹲ ﻣﺎﺽ ﻣﺒﲏ ﻋﻠﻰ ﺍﻟﻔﺘﺢ‪ ،‬ﻭﻋﻠﻲ ﻓﺎﻋﻞ ﻣﺮﻓﻮﻉ‬

‫‪٢٧‬‬
‫ﺑﺎﻟﻀﻤﺔ ﺍﻟﻈﺎﻫﺮﺓ‪ ،‬ﻭﻳﻀﻴﻒ ﺇﱃ ﺇﻋﺮﺍﺏ ﺍﻷﻣﺜﻠﺔ ﺷﻴﺌﺎ ﻣـﻦ ﺍﻟﻘﻮﺍﻋـﺪ ﺍﳌﺘﻤﺜﻠـﺔ ﰲ‬
‫ﺍﻟﺘﻌﺮﻳﻔﺎﺕ‪.‬‬
‫‪٢‬ـ ﺍﳌﺘﻤﻤﺔ ﺍﻷﺟﺮﻭﻣﻴﺔ‬
‫ﻣﺆﻟﻔﻬﺎ‪ :‬ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﺴﲔ ﺍﳌﻌﺮﻭﻑ ﺑﺎﳊﻄﺎﺏ ﺍﻟﺮﻋﻴﲏ ﺍﻟﻄﺮﺍﺑﻠـﺴﻲ‬
‫ﺍﳌﺘﻮﰱ )‪.(٩٥٤‬‬
‫ﻭﻣﻌﻬﺎ ﺷﺮﺡ ﺍﳌﺘﻤﻤﺔ‪ :‬ﶈﻤﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺒﺎﺭﻱ ﺍﻷ ﻫـﺪﻝ‪ ،‬ﻭﲰـﺎﻩ‬
‫ﺍﻟﻜﻮﺍﻛﺐ ﺍﻟﺪﺭﻳﺔ ﻋﻠﻰ ﻣﺘﻤﻤﺔ ﺍﻵﺟﺮﻭﻣﻴﺔ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﳌﺘﻤﻤﺔ ﻣﻊ ﺷﺮﺣﻬﺎ ﻳﺪﺭﺳﻬﺎ ﺍﻟﻄﻼﺏ ﺍﻟﺼﻮﻣﺎﻟﻴﻮﻥ ﰲ ﺣﻠﻘﺎﺕ ﺍﻟﻌﻠﻢ ﰲ‬
‫ﺍﳌﺴﺠﺪ ﻣﺮﺗﲔ ﻣﻊ ﺇﻋﺮﺍﺏ ﺍﻷﻣﺜﻠﺔ ﺍﳌﺘﻌﺪﺩﺓ ﺑﺎﻟﺘﻮﺳﻊ‪.‬‬
‫‪٣‬ـ ﻣﻠﺤﺔ ﺍﻹﻋﺮﺍﺏ‬
‫ﻧﻈﻤﻬﺎ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺃﺑﻮ ﳏﻤﺪ ﺍﳊﺮﻳﺮﻱ ﺍﳌﺘﻮﰱ‪(٥١٦):‬‬
‫ﻫﻲ ﺃﻳﻀﺎﹰ ﻳﺘﻢ ﺩﺭﺍﺳﺘﻬﺎ ﻟﻠﻄﻠﺒﺔ ﻣﺮﺗﲔ‪ :‬ﻣﺮﺓ ﺑﺸﺮﺡ ﺃﻟﻔﺎﻇﻬﺎ‪ ،‬ﻭﺇﻋﺮﺍﺏ ﺃﻣﺜﻠﺘـﻬﺎ‪ ،‬ﻭﰲ‬
‫ﺍﳌﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻳﺘﻢ ﺇﻋﺮﺍﺏ ﺃﺑﻴﺎﺕ ﺍﳌﻠﺤﺔ ﻧﻔﺴﻬﺎ ﻣﻦ ﺃﻭﳍﺎ ﺇﱃ ﺁﺧﺮﻫﺎ‪.‬‬
‫‪ ٤‬ـ ﻗﻄﺮ ﺍﻟﻨﺪﻯ ﻭﺑﻞ ﺍﻟﺼﺪﻯ‬
‫ﻣﺆﻟﻔﻪ‪ :‬ﲨﺎﻝ ﺍﻟﺪﻳﻦ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﻮﺳﻒ ﺑﻦ ﺃﲪﺪ ﺍﳌﻌﺮﻭﻑ ﺑـﺎﺑﻦ ﻫـﺸﺎﻡ‬
‫ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﺍﳌﺘﻮﰱ ) ‪ (٧٦١‬ﻭﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻳﻌﺎﺩ ﺩﺭﺍﺳﺘﻪ ﻟﻠﻄﻠﺒﺔ ﻣﺮﺗﲔ ﺃﻳﻀﺎﹰ‪.‬‬
‫‪ ٥‬ـ ﻻﻣﻴﺔ ﺍﻷﻓﻌﺎﻝ ﰲ ﺍﻟﺼﺮﻑ ﻻﺑﻦ ﻣﺎﻟﻚ ﺍﻟﻄﺎﺋﻲ‬
‫ﻭﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﰲ ﺍﻟﺼﺮﻑ ﺍﺧﺘﺎﺭﻭﻩ ﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﻗﺒﻞ ﺃﻟﻔﻴﺔ ﺍﺑﻦ ﻣﺎﻟﻚ ﻷﻥ‬
‫ﺃﻟﻔﻴﺔ ﻣﺎﻟﻚ ﲢﺘﻮﻱ ﻋﻠﻰ ﺍﻟﻨﺤﻮ‪ ،‬ﻭﺍﻟﺼﺮﻑ ﻣﻌﺎﹰ‪ ،‬ﻓﺮﺃﻭﺍ ﺃﻧﻪ ﻣﻦ ﺍﳌﺴﺘﺤﺴﻦ ﺃﻥ ﻳﺄﺧﺬ‬
‫ﺍﻟﻄﺎﻟﺐ ﻻﻣﻴﺔ ﺍﻷﻓﻌﺎﻝ ﻟﺘﻜﻮﻥ ﻟﻪ ﻣﻘﺪﻣﺔ ﰲ ﻓﻬﻢ ﺍﻟﺼﺮﻑ ﺍﳌﺘﻘﺪﻡ ﻋﻨﺪ ﺍﺑﻦ ﻣﺎﻟﻚ ﰲ‬
‫ﺃﻟﻔﻴﺘﻪ‪.‬‬

‫‪٢٨‬‬
‫‪ ٦‬ـ ﺗﺴﻬﻴﻞ ﺍﻟﻔﻮﺍﺋﺪ ﻭﺗﻜﻤﻴﻞ ﺍﻟﻔﻮﺍﺋﺪ ﺍﳌﻌﺮﻭﻑ ﺍﺧﺘﺼﺎﺭﺍﹰ ﺑﺎﻟﺘﺴﻬﻴﻞ ﻻﺑﻦ ﻣﺎﻟـﻚ‬
‫ﺍﻟﻄﺎﺋﻲ ﺻﺎﺣﺐ ﺍﻷﻟﻔﻴﺔ‪.‬‬
‫ﻭﻫﻮ ﻛﺘﺎﺏ ﻋﻈﻴﻢ ﻳﺘﻔﻮﻕ ﻋﻠﻰ ﺍﻷﻟﻔﻴﺔ ﰲ ﺟﻮﺍﻧﺐ ﻛﺜﲑﺓ‪ ،‬ﻟﻮ ﱂ ﻳﻜﻦ ﻣﻨﻬﺎ‬
‫ﺇﻻ ﺃﻧﻪ ﻧﺜﺮ ﻛﻔﻰ‪ ،‬ﻓﻜﻴﻒ‪ ،‬ﻭﻓﻴﻪ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ ﻣﺎ ﻟﻴﺲ ﰲ ﺍﻷﻟﻔﻴﺔ‪ ،‬ﻭ ﻓﻮﻕ ﺫﻟﻚ ﻣﻌـﻪ‬
‫ﺷﺮﺡ ﻟﻠﻤﺆﻟﻒ‪ ،‬ﻭﻗﺪ ﺗﻮﺳ‪‬ﻊ ﻓﻴﻪ ﺑﺬﻛﺮ ﺇﺿﺎﻓﺎﺕ ﻋﻠﻰ ﺍﻟﺘﺴﻬﻴﻞ‪.‬‬
‫ﻭﻟﻨﺪﺭﻙ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻜﺘﺎﺑﲔ ﻓﺈﻟﻴﻜﻢ ﻣﺜﺎﻻ ﻋﻠﻰ ﺫﻟﻚ ﺑﺒﺎﺏ ﻫﻮ ﻣﻦ ﺃﺧﺼﺮ‬
‫ﺃﺑﻮﺍﺏ ﺍﻟﻨﺤﻮ ﻭﻫﻮ ﺑﺎﺏ ﺍﻻﺧﺘﺼﺎﺹ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻣﺎﻟﻚ ﰲ ﺍﻟﺘﺴﻬﻴﻞ ﻣﻊ ﺷﺮﺣﻪ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺃﻣﺎ ﺍﳌﱳ ﻓﻘﺪ ﻗﺎﻝ ﻋﻨﻪ‬
‫» ﺇﺫﺍ ﻗﺼﺪ ﺍﳌﺘﻜﻠﻢ ﺑﻌﺪ ﺿﻤﲑ ﳜﺼﻪ‪ ،‬ﺃﻭ ﻳﺸﺎﺭﻙ ﻓﻴﻪ ﺗﺄﻛﻴﺪ ﺍﻻﺧﺘﺼﺎﺹ ﺃﻭﻻﻩ )ﺃﻳ‪‬ﺎﹰ(‬
‫ﻳﻌﻄﻴﻬﺎ ﻣﺎ ﳍﺎ ﰲ ﺍﻟﻨﺪﺍﺀ ﺇﻻ ﺣﺮﻓﻪ‪ ،‬ﻭﻳﻘﻮﻡ ﻣﻘﺎﻣﻬﺎ ﻣﻨﺼﻮﺑﺎﹰ ﺍﺳﻢ‪ ‬ﺩﺍﻝﱞ ﻋﻠﻰ ﻣﻔﻬـﻮﻡ‬
‫ﺍﻟﻀﻤﲑ‪ ،‬ﻣ‪‬ﻌﺮ‪‬ﻑ ﺑﺎﻷﻟﻒ ﻭﺍﻟﻼﻡ‪ ،‬ﺃﻭ ﺍﻹﺿﺎﻓﺔ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻋﻠﻤﺎﹰ‪ ،‬ﻭﻗﺪ ﻳﻠـﻲ ﻫـﺬﺍ‬
‫ﺍﻻﺧﺘﺼﺎﺹ ﺿﻤﲑ‪ ‬ﳐﺎﻃﺐ‪«‬‬
‫ﰒ ﺷﺮﺡ ﺫﻟﻚ ﺍﳌﱳ ﺑﻘﻮﻝ » ﺍﻟﺒﺎﻋﺚ ﻋﻠﻰ ﺍﻻﺧﺘﺼﺎﺹ ﻓﺨﺮ‪ ،‬ﺃﻭ ﺗﻮﺍﺿﻊ‪ ،‬ﺃﻭ‬
‫ﺯﻳﺎﺩﺓﹸ ﺑﻴﺎﻥ‪ ،‬ﻛﻘﻮﻟﻚ‪ :‬ﰊ ﺍﻟﻘﺎﻫﺮ‪ ‬ﺃﻋﺪﺍﺀَﻩ ﻋﺰ‪ ‬ﺍﳌﺴﺘﺠﲑ‪ ،‬ﻭﻋﻠﻲ‪ ‬ﺃﻳﻬﺎ ﺍﳉﻮﺍﺩ‪ ‬ﺗﻌﺘﻤﺪ ﺃﻳﻬﺎ‬
‫ﺍﻟﻔﻘﲑ‪ ،‬ﻭﺇﻧﺎ ﺁﻝﹶ ﻓﻼﻥ ﻛﺮﻣﺎﺀ‪ ،‬ﻭﳓﻦ ﺍﻟﻌ‪‬ﺮﺏ‪ ‬ﺃﻗﺮﻯ ﺍﻟﻨﺎﺱ ﻟﻠﻀﻴﻒ‪ ،‬ﻭﺃﻧﺎ ﺃﻳﻬﺎ ﺍﻟﻌﺒـﺪ‬
‫ﺃﻓﻘﺮ ﺍﻟﻌﺒﻴﺪ ﺇﱃ ﻋﻔﻮ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺇﻧﺎ ﲪﻠﺔﹶ ﺍﻟﻘﺮﺁﻥ ﺃﺣﻖ‪ ‬ﺍﻟﻨﺎﺱ ﲟﺮﺍﻋﺎﺓ ﺣﻘﻮﻗﻬﻢ‪ ،‬ﻭﻣﻨﻪ‬
‫ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ‪ :‬ﺧﺬ ﺑﻌﻔﻮ ﻓﺈﻧﲏ ﺃﻳﻬﺎ ﺍﻟﻌﺒـ‪...‬ﺩ ﺇﱃ ﺍﻟﻌﻔﻮ ﻳﺎ ﺇﳍﻲ ﻓﻘﲑ‪.‬‬
‫ﻭﻣﺜﻠﻪ‪ :‬ﺇﻧﺎ ﺑﲏ ‪‬ﺸﻞ ﻻ ﻧﺪﻋﻲ ﻷﺏ ﻋﻨﻪ‪ ...‬ﻭﻻ ﻫﻮ ﺑﺎﻷﺑﻨﺎﺀ ﻳ‪‬ﺸﺮﻳﻨﺎ‬
‫ﻭﻣﻦ ﻭﺭﻭﺩﻩ ﻋﻠﻤﺎﹰ ﻗﻮﻝ ﺍﻟﺰﺍﺟﺮ‪ :‬ﺑﻨﺎ ﲤﻴﻤﺎﹰ ﻳ‪‬ﻜﺸ‪‬ﻒ ﺍﻟﻀﺒﺎﺏ‪ ،‬ﻭﻣـﻦ ﺇﻳـﻼﺀ‬
‫ﺍﻻﺧﺘﺼﺎﺹ ﺿﻤﲑ ﳐﺎﻃﺐ ﻗﻮﳍﻢ‪ :‬ﺑﻚ ﻧﺮﺟﻮ ﺍﻟﻔﻀﻞ« ﺍﻧﺘﻬﻰ‪.‬‬
‫ﻫﺬﺍ ﻣﺎ ﻗﺎﻟﻪ ﺍﺑﻦ ﻣﺎﻟﻚ ﰲ ﺍﻟﺘﺴﻬﻴﻞ ﻭﺷﺮﺣﻪ ﰲ ﺣﲔ ﻗﺎﻝ ﰲ ﺍﻷﻟﻔﻴـﺔ ﻋـﻦ‬
‫ﺍﻻﺧﺘﺼﺎﺹ ﺑﻴﺘﲔ ﳘﺎ‪:‬‬
‫ﺍﻻﺧﺘﺼﺎﺹ ﻛﻨﺪﺍﺀ ﺩﻭﻥ ﻳﺎ ‪ ...‬ﻛﺄﻳﻬﺎ ﺍﻟﻔﱴ ﺑﺈﺛﺮ ﺍﺭﺟﻮﻧﻴﺎ‬

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 ‫ﻭﻗﺪ ﻳ‪‬ﺮﻯ ﺫﺍ ﺩﻭﻥ ﺃﻱ‪ ‬ﺗﻠﻮ ﺃﻝ‪ ...‬ﻛﻤﺜﻞ ﳓﻦ ﺍﻟﻌﺮﺏ‪ ‬ﺃﺳﺨﻰ ﻣ‪‬ﻦ ﺑﺬﻝ‬
‫ﻓﻜﺎﻥ ﺍﻷﺟﺪﺭ ﺑﻄﻼﺏ ﺍﻟﻌﻠﻢ ﰲ ﺍﻟﺼﻮﻣﺎﻝ ﻗﺒـﻞ ﺍﻟـﺸﺮﻭﻉ ﰲ ﺍﻷﻟﻔﻴـﺔ ﺃﻥ‬
‫ﻳﺪﺭﺳﻮﺍ ﻛﺘﺎﺏ ﺍﻟﺘﺴﻬﻴﻞ ﻣﻊ ﺷﺮﺣﻪ‪ ،‬ﰒ ﺑﻌﺪ ﺫﻟﻚ ﳛﺴﻦ ‪‬ﻢ ﺃﻥ ﻳﺄﺗﻮﺍ ﺇﱃ ﺍﻷﻟﻔﻴـﺔ‬
‫ﺑﻌﺪﻫﺎ ﻧﻈﻤﺎﹰ‪ ،‬ﳛﻔﻈﻬﺎ ﺍﻟﻄﺎﻟﺐ ﻟﻴﺴﺘﺬﻛﺮ ‪‬ﺎ ﺍﻟﻘﻮﺍﻋﺪ ﺍﳌﻬﻤﺔ ﰲ ﻓﻦ ﺍﻟﻨﺤﻮ ﻋﻦ ﻇﻬـﺮ‬
‫ﻗﻠﺐ‪ ،‬ﻭﻫﻮ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﻧﻈﻢ ﺍﳌﻨﻈﻮﻣﺎﺕ ﰲ ﺍﻟﻔﻨﻮﻥ ﺍﳌﺨﺘﻠﻔﺔ‪.‬‬
‫‪٧‬ـ ﺃﻟﻔﻴﺔ ﺍﺑﻦ ﻣﺎﻟﻚ ﻷﰊ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺎﻟﻚ ﺍﻟﻄـﺎﺋﻲ‬
‫ﺍﳉﻴﺎﱐ ﺍﳌﺘﻮﰲ )‪.(٦٧٢‬‬
‫ﻭﺍﻷﻟﻔﻴﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻄﻠﺒﺔ ﺍﻟﺼﻮﻣﺎﻟﻴﲔ ‪‬ﺎﻳﺔ ﻋﻠﻢ ﺍﻟﻨﺤﻮ ﻋﻨﺪﻫﻢ‪ ،‬ﻓﻴﻜﺘﻔﻮﻥ ﺑـﻪ‬
‫ﻣﻊ ﺍﻻﻃﻼﻉ ﻋﻠﻰ ﺷﺮﻭﺣﻪ‪ ،‬ﻭﺧﺎﺻﺔ ﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ‪ ،‬ﻓﻬﻮ ﻋﻨﺪﻫﻢ ﺃﻫﻢ ﺍﻟﺸﺮﻭﺡ‪،‬‬
‫ﰒ ﺷﺮﺡ ﺍﺑﻦ ﻫﺸﺎﻡ ﺍﻷﻧﺼﺎﺭﻱ )ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ(‪.‬‬
‫ﻣﻠﺤﻮﻇﺔ‪ :‬ﻋﻠﻢ ﺍﻟﺼﺮﻑ ﺍﳌﺪﺭﻭﺱ ﻋﻨﺪﻧﺎ ﰲ ﺍﻟﺼﻮﻣﺎﻝ‪ :‬ﻫﻮ ﻻﻣﻴﺔ ﺍﻷﻓﻌـﺎﻝ‬
‫ﻻﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﻭﺍﻟﻘﺴﻢ ﺍﻷﺧﲑ ﻣﻦ ﺍﻟﺼﺮﻑ ﰲ ﺃﻟﻔﻴﺔ ﺍﺑﻦ ﻣﺎﻟﻚ‪.‬‬
‫ﻋﻠﻢ ﺍﻟﺒﻼﻏﺔ ﻣﻦ ﺍﳌﻌﺎﱐ ﻭﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺒﺪﻳﻊ‬
‫ﻛﻨﺎ ﻧﺪﺭﺱ ﻣﻨﻬﺎ ﻛﺘﺎﺑﲔ ﰲ ﺍﻟﺼﻮﻣﺎﻝ ﰲ ﺣﻠﻘﺎﺕ ﺍﻟﻌﻠﻢ ﻭﳘﺎ‪:‬‬
‫‪١‬ـ ﺟﻮﻫﺮ ﺍﳌﻜﻨﻮﻥ ﰲ ﺻﺪﻑ ﺍﻟﺜﻼﺛﺔ ﺍﻟﻔﻨﻮﻥ‬
‫ﻧﻈﻤﻬﺎ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﺼﻐﲑ ﺍﻷﺧﻀﺮﻱ ﺍﳌﺘﻮﰱ )‪.(٩٨٣‬‬
‫ﻭﻋﺪﺩ ﺃﺑﻴﺎ‪‬ﺎ ﰲ ﺣﺪﻭﺩ ﺍﻟﺜﻼﺛﺔ ﻣﺎﺋﺔ ﺑﻴﺖ‪.‬‬
‫‪٢‬ـ ﺍﻟﺘﻠﺨﻴﺺ ﰲ ﻋﻠﻮﻡ ﺍﻟﺒﻼﻏﺔ ﶈﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻘﺰﻭﻳﲏ)‪.(٧٣٩‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﺃﺩﻛﻨﺎﻩ ﻋﻠﻰ ﻣﺸﺎﳜﻨﺎ ﰲ ﺩﺭﺍﺳﺔ ﺍﻟﺒﻼﻏﺔ‪.‬‬
‫‪ ٣‬ـ ﻋﻘﻮﺩ ﺍﳉﻤﺎﻥ ﻣﻊ ﺷﺮﺣﻬﺎ ﻛﻼﳘﺎ ﻟﻠﺴﻴﻮﻃﻲ‪.‬‬
‫ﻭ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻫﻮ ﻣﻦ ﺃﻫﻢ ﻛﺘﺐ ﺍﻟﺒﻼﻏﺔ ﰲ ﻋﻠﻢ ﺍﻟﺒﻼﻏﺔ ﻭﺍﻟﺒﻴﺎﻥ ﻭﺃﺑﻴﺎﺕ ﺍﻟﻜﺘﺎﺏ‬
‫ﰲ ﺣﺪﻭﺩ ﺃﻟﻒ ﺑﻴﺖ‪ ،‬ﻓﻤﺎ ﺗﺮﻙ ﺍﻟﻨﺎﻇﻢ ﰲ ﻫﺬﺍ ﺍﻟﻔﻦ ﺷﺎﺭﺩﺓ ﻭﻻ ﻭﺍﺭﺩﺓ ﺇﻻ ﺃﻭﺭﺩﻫـﺎ‬
‫ﻓﻴﻪ‪.‬‬

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‫ﻭﻻ ﻳﻨﺒﻐﻲ ﺍﻻﺳﺘﻜﺜﺎﺭ ﻣﻦ ﻋﻠﻮﻡ ﺍﻵﻟﺔ ﻷ‪‬ﺎ ﻛﻤﺎ ﻗﻠﻨﺎ ﺳﺎﺑﻘﺎﹰ ﻫـﻲ ﻣﻔـﺎﺗﻴﺢ‬
‫ﻭﻭﺳﺎﺋﻞ ﻭﻟﻴﺴﺖ ﻏﺎﻳﺔ ﰲ ﺫﺍ‪‬ﺎ‪ ،‬ﻓﺈﺫﺍ ﲢﺼﻞ ﻣﻨﻬﺎ ﻋﻠﻰ ﺍﳌﻘﺼﻮﺩ ﺍﻧﺘﻘﻞ ﺇﱃ ﺍﻟﻌﻠـﻮﻡ‬
‫ﺍﻟﺸﺮﻋﻴﺔ ﻷﻥ ﻋﻤﺮ ﺍﻟﻌﺒﺪ ﳏﺪﻭﺩ ﻓﻼ ﺑﺪ ﻣﻦ ﺻﺮﻓﻪ ﻓﻴﻤﺎ ﻳﻜﺜﺮ ﻧﻔﻌﻪ‪ ،‬ﻭﻳﻜﺜﺮ ﺧـﲑﻩ‬
‫ﻋﻠﻰ ﻏﲑﻩ‪ ،‬ﻓﻼ ﻳﻔﻌﻞ ﻣﺎ ﻳﻔﻌﻠﻪ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﻌﻜﻮﻑ ﻋﻠﻰ ﻋﻠﻮﻡ ﺍﻵﻟﺔ ﻓﺈﺫﺍ ﺍﻧﺘﻬﻰ‬
‫ﻣﻦ ﺩﺭﺍﺳﺘﻬﺎ ﺟﻠﺲ ﺑﻘﻴﺔ ﻋﻤﺮﻩ ﻟﺘﺪﺭﻳﺴﻬﺎ ﻭﻻ ﻳﻨﺘﻘﻠﻮﻥ ﺇﱃ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﱵ ﻣﻦ‬
‫ﺃﺟﻠﻬﺎ ﻭﺿﻌﺖ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺍﻟﻨﺤﻮ ﻟﻠﻌﻠﻮﻡ ﻛﺎﳌﻠﺢ ﻟﻠﻄﻌـﺎﻡ‪ ،‬ﻓﻌـﺪﻡ‬
‫ﺍﳌﻠﺢ ﰲ ﺍﻟﻄﻌﺎﻡ ﳚﻌﻞ ﺍﻟﻄﻌﺎﻡ ﺑﻼ ﻃﻌﻢ‪ ،‬ﻭﺍﻹﻛﺜﺎﺭ ﻣﻦ ﺍﳌﻠﺢ ﰲ ﺍﻟﻄﻌﺎﻡ ﻳﻔﺴﺪﻩ‪.‬‬
‫ﻣﻠﺤﻮﻇﺔ‪ :‬ﻟﻴﺴﺖ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﺫﻛﺮﻧﺎﻫﺎ ﰲ ﻋﻠﻮﻡ ﺍﻵﻟﺔ ﻫﻲ ﺁﺧﺮ ﺍﳌﻄﺎﻑ‬
‫ﰲ ﺗﻌﻠﻢ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻌﺮﺑﻴﺔ ﺑﻞ ﺍﻟﻘﺼﺪ ﻣﻨﻬﺎ ﺃﻥ ﺍﻟﻄﺎﻟﺐ ﻗﺪ ﻭﺻﻞ ﺇﱃ ﻣﺮﺣﻠﺔ ﳝﻜﻦ ﺑﻌﺪ‬
‫ﺫﻟﻚ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﻧﻔﺴﻪ ﰲ ﺍﻻﺯﺩﻳﺎﺩ ﻣﻨﻬﺎ ﺑﻨﻔﺴﻪ ﺑﺎﳌﻄﺎﻟﻌﺔ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﺈﺫﺍ ﺃﺷﻜﻞ ﻋﻠﻴﻪ‬
‫ﺷﻲﺀٌ ﻣﻨﻬﺎ ﺭﺟﻊ ﰲ ﻓﻬﻤﻬﺎ ﺇﱃ ﻣﻦ ﻫﻮ ﺃﻋﻠﻢ ‪‬ﺎ ﻣﻨﻪ‪ ،‬ﻭﺇﺫﺍ ﺃﻣﻜﻦ ﺃﻥ ﻳﻘـﺮﺃ ﺑﻌـﺾ‬
‫ﺍﻟﻜﺘﺐ ﺍﳌﻄﻮﻟﺔ ﻋﻠﻰ ﻏﲑﻩ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻛﻤﺎ ﺟﺮﺕ ﻋﻠﻴﻪ ﻋﺎﺩﺓ ﺍﻟﻌﻠﻤﺎﺀ ﺳﺎﺑﻘﺎﹰ ﺇﺫ ﻟﻴﺲ‬
‫ﻣﻦ ﺍﳌﻤﻜﻦ ﺍﻹﺗﻴﺎﻥ ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﻜﺘﺐ ﺑﺎﻟﺘﺪﺭﻳﺲ‪.‬‬
‫ﻭﺍﷲ ﺍﳌﻮﻓﻖ ﻭﺍﳍﺎﺩﻱ ﺇﱃ ﺳﻮﺍﺀ ﺍﻟﺴﺒﻴﻞ‬

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